a vindication of the animadversions on fiat lux wherein the principles of the roman church, as to moderation, unity and truth are examined and sundry important controversies concerning the rule of faith, papal supremacy, the mass, images, &c. discussed / by john owen. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a vindication of the animadversions on fiat lux wherein the principles of the roman church, as to moderation, unity and truth are examined and sundry important controversies concerning the rule of faith, papal supremacy, the mass, images, &c. discussed / by john owen. owen, john, - . [ ], p. printed for ph. stephens ..., and george sawbridge ..., london : . errata: prelim. p. [ ]. fiat lux, written by vincent cares was published in . in , owen answered it with animadversions on a treatise intituled fiat lux. reproduction of original in bristol public library, bristol, england. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng j. v. c. -- (john vincent canes), d. . -- fiat lux. owen, john, - . -- animadversions on a treatise intituled fiat lux. catholic church -- england. catholic church -- controversial literature. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - haley pierson sampled and proofread - haley pierson text and markup reviewed and edited - pfs batch review (qc) and xml conversion a vindication ●f the animadversions on fiat lux . wherein the principles of the roman church , as to moderation , unity and truth are examined : and sundry important controversies concerning the rule of faith , papal supremacy , the mass , images , &c. discussed . by john owen d. d. london , printed for ph. stephens at the gilded-lion in st. pauls church-yard , and george sawbridge at the bible on ludgate hill. . imprimatur , tho. grigg . r. in christ. p. d. humfr. episc. lond. à sac. domesticis . decemb. . . to the reader . christian reader , although our lord jesus christ hath laid blessed and stable foundations of unity , peace and agreement in judgement and affection amongst all his disciples , and given forth command for their attendance unto them , that thereby they might glorifie him in the world , and promote their own spiritual advantage : yet also foreknowing what effect the crafts of satan in conjunction with the darkness and lusts of men would produce ; that no offence might thence be taken against him , or any of his wayes , he hath sorewarned all men by his spirit what differences , divisions , schisms and heresies would ensue on the publication of the gospel ; and arise even among them that should profess subjection unto his authority and law. and accordingly it speedily came to pass ; for what solomon sayes that he discovered concerning the first creation , namely that god made man upright , but he sought out many inventions , or immixed himself in endless questions ; the same fell out in the new creation or erection of the church of christ. the state of it was by him formed upright , and all that belonged unto it , were of one heart , and one soul. but this harmony and perfection of beauty , in answer to his will and institution lasted not long among them ; many who mixed themselves with those primitive converts , or succeeded them in their profession quickly seeking out perverse inventions . hence in the dayes of the apostles themselves there were not only schisms and divisions made in sundry churches of their own planting , with disputes about opinions and needless impositions by those of the circumcision who believed ; but also opposition was made unto the very fundamental doctrines of the deity and incarnation of the son of god , by the spirit of antichrist then entring into the world , as is evident from their writings and epistles . but yet as all this while our lord jesus christ according to his promise preserved the root of love and vnity amongst them who sincerely believed in him entire ( as he doth still , and will do to the end ) by giving the one and selfsame spirit to guide , sanctifie and unite them all unto himself ; so the care and authority of the apostles during their abode in the flesh , so far prevailed , that notwithstanding some temporary impeachments of love and union in or amongst the churches ; yet no signal prejudice of any long continuance befell them . for either the miscarriages which they fell into , were quickly retrieved by them , the truth infallibly cleared , and provision made for peace , vnity and moderation in and about things of less concernment ; or else the evil , guilt and danger of them , remained only with and upon some particular persons , the notoriety of whose wickedness and folly cast them out by common consent from the communion of all the disciples of christ. but no sooner was that sacred society 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with their immediate successors , as egesippus speaks in eusebius , departed unto their rest with god , but that the church it self , which untill then was preserved a pure and incorruppted virgin , began to be vexed with abiding contention , and otherwise to degenerate from its primitive original purity . from thence forward , especially after the heat of bloody and fiery persecutions began to abate , far the greatest part of ecclesiastical records consists in relations of the divisions , differences , schisms and heresies that fell out amongst them who professed themselves the disciples of christ. for those failings errors and mistakes which were found in men of peaceable minds , the church indeed of those dayes extended her peace and vnity , if justin martyr and others may be believed , to such as the seeming warmer zeal , and really colder charity of the succeeding ages could not bear withal . but yet divisions and disputes were multiplyed into such an excess , as that the gentiles fetcht advantage from them not only to reproach all christians withall , but to deterr others from the pro●ession of christianity . so celsus in his third book deals with them ; for saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . at first when they were but a few , they were of one mind , or agreed well enough : but being increased , and the multitude of them scattered abroad , they were presently divided again and again ; and every one would have his own party or division , and as in a divided multitude opposed and reproved one another ; so that they had no communion among themselves , but only in name , which for shame they retain . so doth he for his purpose , as is the manner of men , invidiously exaggerate the differences that were in those early times amongst christians : for he wrote about the dayes of trajan the emperour : that others of them took the same course , is testified by clemens , stromat . lib. . augustin . lib. de ovib. c. . and sundry others of the antient writers of the church . but that no just offence as to the truth , or any of the wayes of christ might hence be taken , we are as i said before , forewarned of all these things by the lord himself , and his apostles ; as also of the use and necessity of such events and issues : whence origen cryes out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , most admirable unto me seems the saying of paul , there must be heresies amongst you , that those who are approved may be manifest . nor can any just excception be hence taken against the gospel it self . for it doth not belong unto the excellency or ●ignity of any thing to free it self from all opposition , but only to preserve it self from being prevailed against , and to remain victorious , as the sacred truths of christ have done , and will do unto the end . not a few indeed in these evil dayes wherein we live , the ends of the world , and the difficulties with which they are attended being come upon us , persons ignorant of things past , and regardless of things to come , in bondage to their present lusts and pleasures , are ready to make use of the pretence of divisions and differences among christians , to give up themselves unto atheism , and indulge to their pleasures like the beasts that perish let us eat and drink for too morrow we shall dye : quid aliud inscribi poterat sepulchro bovis ! but whatever they pretend to the contrary , it may be easily evinced , that it is their personal dislike of that holy obedience which the gospel requireth , not the differences that are about the doctrines of it , which alienates their minds from the truth . they will not some of them foregoe all philosophical inquiries after the nature and causes of things here below , though they know well enough that there was never any agreement amongst the wisest and severest that at any time have been engaged in that disquisition , nor is it likely that ever there will be so . and herein they can countenance themselves with the difficulty , obscurity and importance of the things inquired after . but as for the high and heavenly mysteries of the gospel , the least whereof is infinitely of more importance , then any thing that the utmost reach and comprehension of humane wisdom can attain unto , they may be neglected and despised because there are contentions about them . hic nigrae succus loliginis , haec est erugo mera . the truth is , this is so far from any real ground for any such conclusion , that it were utterly impossible that any man should believe the truth of christian religion , if he had not seen or might not be informed that such contention and differences had ensued in and about it ; for that they should do so , is plainly and frequently foretold in those sacred oracles of it , whereof if any one be found to fail , the veracity and authority of the whole may justly be called into question ; if therefore men will have a religion so absolutely facile aud easie , that without diligence , endeavour , pains or enquiry , without laying out of their rational abilities , or exercising the faculties of their souls about it , without foregoing of their lusts and pleasures , without care of mistakes and miscarriages , they may be securely wrapt up in it , as it were whither they will or no : i confess they must seek for some other where they can find it , christianity will yield them no relief . god hath not proposed an acquaintance with the blessed concernments of his glory , and of their own eternal condition , unto the sons of men on any such terms , as that they should not need with all diligence to employ and exercise their faculties of their souls in the investigation of them , in the use of the means by him appointed for that purpose , seeing this is the chiefest end for which he hath made us those souls : and as for them , who in sincerity give up their minds and consciences unto his authority and guidance , he hath not left them without an infallible d●rection for such a discharge of their own duty as is sufficient to guide and lead them in the middest of all differences , divisions and oppositions unto rest with himself ; and the difficulties which are cast upon any in their enquiring after truth , by the errour and deviation of other men from it , are all sufficiently recompenced unto them , by the excellency and sweetness which they find in the truth it self , when sought out with diligence according to the mind of christ. and one said not amiss of old , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i dare say he is the wisest christian , who hath most diligently con●idered the various differences that are in and about christianity , as being built in the knowledge of the truth upon the best and most stable foundations . to this end hath the lord jesus given us his holy word , a perfect and sure revelation of all that he would have us to believe or do in the worship of god. this he commands us diligently to attend unto , to study , seach , and enquire after , that we may know his mind and do it . it is true in their enquiry into it , various apprehensions concerning the sense and meaning of sundry things revealed therein have befallen some men in all ages ; and origen gives this as one occasion of the differences that were in those dayes amongst christians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. . con. cel● . . when many were converted unto christianity , some of them variously understanding the holy scripture which they joyntly believed , it came to pass that heresie ensued . for this was the whole rule of faith & unity in those dayes ; the means for securing of us in them imposed on us of late by the romanists , was then not heard of , not thought of in the world . but moreover to obviate all danger that might in this matter ensue from the manifold weakness of our minds in apprehending spiritual things , the lord jesus hath promised his holy spirit unto all them that believe in him , and ask it of him , to prevent their mistakes and miscarriages in the study of his word , and to lead them into all that truth , the knowledge whereof is necessary , that they may believe in him unto the end , and live unto him . and if they who diligently and conscientiously without prejudices , corrupt ends or designs in obedience to the command of christ , shall enquire into the scriptures to receive from thence the whole object of their faith and rule of their obedience , and who believing his promise shall pray for his spirit , and wait to receive him in and by the means appointed for that end , may not be , and are not thereby secured from all such mistakes and errours as may disinterest them in the promises of the gospel , i know not how we may be brought unto any certainty or assurance in the truths of god , or the everlasting consolation of our own souls . neither indeed is the nature of man capable of any further satisfaction in or about these things , unless god should work continual miracles , or give continually special revelations unto all individuals , whch would utterly overthrow the whole nature of that faith and obedience which he requires at our hands . but once to suppose that such persons through a defect of the means appointed by christ for the instruction and direction before mentioned may everlastingly miscarry , is to cast an unspeakable reproach on the goodness , grace and faithfulness of god , and enough to discourage all men from enquiring after the truth . and these things the reader will find further cleared in the ensuing discourse , with a discovery of the weakness , falseness and insufficiency of those rules and reliefs which are tendred unto us by the romanists in the lieu of them that are given us by god himself . now if this be the condition of things in christian religion as to any one that hath with sincerity consulted the scripture , or considered the goodness , grace and wisdom of god , it must needs appear to be , it is manifest that mens startling at it , or being offended upon the account of divisions and differences among them that make profession thereof , is nothing but a pretence to cloke and hide their sloth and supine negligence , with their unwillingness to come up unto the indispensable condition of learning the truth as it is in jesus , namely obedience unto his whole will , and all his commands so far as he is pleased to reveal them unto us . with others they are but incentives unto that diligence , and watchfulness , which the things themselves in their nature high and arduous , and in their importance of everlasting moment , require at your hands ? further on those who by the means formentioned come to the knowledge of the truth , it is incumbent according as they are by gods providence called thereunto , and as they receive ability from him for that purpose , to contend earnestly for it . nor is their so doing any part of the evil that attends differences and divisions , but a means appointed by god himself for their cure and removal , provided as the apostle speaks that they strive or contend lawfully . the will of god must be done in the wayes of his own appointment . outward force and violence , corporal punishments , swords and faggots , as to any use in things purely spiritual and religious , to impose them on the consciences of men , are condemned in the scripture , by all the antient or first writers of the church , by sundry edicts and laws of the empire , and are contrary to the very light of reason whereby we are men , and all the principles of it from whence mankind consenteth and coalesceth into civil society . explaining , declaring , proving and confirming the truth , convincing of gainsayers by the evidence of common principles on all hands assented unto , and right reason , with prayer and supplications for success , attended with a conversation becoming the gospel we profess , is the way sanctified by god unto the promotion of the truth , and the recovery of them that are gone astray from it . into this work according as god hath imparted of his gifts and spirit unto them , some in most ages of the church have been engaged ; and therein have not contracted any guilt of the evils of the contentions and divisions in their dayes , but cleared themselves of them , and faithfully served the interest of those in their generation . and this justifies and warrants us in the pursuit of the same work , by the same means , in the same days wherein we live . and when at any time men sleep in the neglect of their duty , the envious one will not be wanting to sow his tares in the field of the lord ; which as in the times and places wherein we live it should quicken the diligence and industry of those upon whom the care of the preservation of the truth is by the providence of god in an especial manner devolved , and who have manifold advantages for their encouragement in their undertaking ; so also it gives countenance even to the meanest endeavours that in sincerity are employed in the same work by others in their more private capacity , amongst which i hope the ensuing brief discourse may with impartial readers find admittance . it is designed in general for the defence and vindication of the truth , and that truth which is publickly professed in this nation , against the solicitation of it , and opposition made unto it with more then ordinary vigilancy , and seeming hopes of prevalency , on what grounds i know not . this is done by those of the roman church , who have given in themselves as sad an instance of a degeneracy from the truth , as ever the christian world had experience of , from insensible and almost imperceptible entrances into deviations from the holy rule of the gospel , countenanced by pecious pretences of piety and devotion , but really influenced by the corrupt lusts of ambition , love of preheminence , and earthly mindedness , in men ignorant or neglective of the 〈◊〉 and simplicity of the gospel , their apost●cy hath been carried on by various degrees upon advantages given unto those that made the benefit of it unto themselves , by political commotions and alterations , until by sundry artifices and sleights of sathan and men , it is grown unto that stated opposition to the right wayes of god , which we behold it come unto at this day : the great roman historian desires his reader in the perusal of his discourses to consider and observe , quae vita , qui mores fuerint , per quos viros quibusque artibus domi militiaeque & partum & auctum imperium sit . labente ●einde paulatim disciplina velut dissiden●●s primo mores sequatur animo ; deinde at magis magisque lapsi sint , tum ire caeperint praecipites , donec ad haec tempora , quibus nec vitia nostra nec remedia pati possumus , perventum est ; what was the course of life , what were the manners of th●se men both at home and abroad , by whom the roman empire was ●rected and enlarged ; as also how antient discipline insensibly decaying , far different manners ensued , whose decay more and 〈◊〉 increasing , at length they began violently to decline untill we came unto these dayes wherein we are able to beare neither our vices nor their remedies : all which may be as truly and justly spoken of the present roman ecclesiastical estate . the first rulers and members of that church by their exemplary sanctity and suffering for the truth , deservedly obtained great renown & reputation amongst the other churches in the world ; but after a while the discipline of christ decaying amongst them , and the purity of his doctrine beginning to be corrupted , they insensibly fell from their pristine glory , untill at length they precipitantly tumbled into that condition ; wherein because they fear the spiritual remedy would be their temporal ruine , they are resolved to abide , be it never so desperate or deplorable . and hence also it is , that of all the opposition that ever the disciples of christ had to contend withall , to suffer under , or to witness against , that made unto the truth by the roman church , hath proved the longest , and been attended with the most dreadful consequents . for it is not the work of any one age , or of a few persons to unravel that web of falshood and unrighteousness , which in a long tract of time hath been cunningly woven , and closely compacted together . besides the heads of this declension have provided for their security by intermixing their concerns with the polity of many nations , and moulding the constitutions of their governments unto a subserviency to their interests and ends . but he is strong and faithful who in his own way and time will rescue his truth and worship from being trampled on and defiled by them . in the mean time that which renders the errors of the fathers and sons of that church most pe●nitious unto the professors of christianity , is , that whether out of blind zeal , rooted in that obstinacy which men are usually given up unto who have refused to retain the truth in the love and power of it , or from their being necessitated thereunto in their councils for the supportment and preservation of their present interests and secular advantages , they are not contented to embrace , practice and adhere unto those crooked paths that they have chosen to walk in , and to attempt the drawing of others into them by such wayes and means as the light of nature , right reason , with the scripture , directs to be used in and about the things of religion which relate to the minds and souls of men , but also they have pursued an imposition of their conceptions and practises on other men by force and violence , untill the world in many places hath been made a stage of oppression , rapine , cruelty and war , and that which they call their church , a very shambles of the slaughter'd disciples of christ. so that what the histori●n said of the old r●m●ns in reference unto the galls or , cimbrians ; usque ad nostram memoriam , roman● alla omni● virtuti suae prone esse ; cum gall is pro salute non proglorta certari ; we may apply unto them ; it is not truth only , but our temporal safety also that we are enforced to contend with them about . and whom they cannot reach with outward violence , they endeavour to lade with curses , and by precipitate censures and determination to eject them out of the limits of christianity , as to the spiritual and eternal priviledges wherewith it is attended . and these things make all hopes of reconciliation for the future , and of present moderation languid and weak , as all endeavours after them hither to have been fruitless . for whilest they contend that every proposall of their church , every way , and mode , in the worship of god that is in usage amongst them , is not only true , and right , but of necessity to be embraced and submitted unto ; and therefore impose them by all sorts of penalties on the consciences and practises of all men , is it not eviden● that there can be no peace nor agreement in the world but what waste and solitude arising from an extermination of persons otherwise minded then themselves , will produce ? some o● them i confess to serve their present supposed advantages , have of late decl●●med about moderation in matters of religion ; and i wish that herein that may be sincerely indeavoured by some , which for sinister ends , is corruptly pretended by others . for mine own part , there are no sort of men from whose frame of spirit and waies i shall labour a greater distance then theirs , who set themselves against that moderation towards persons differing from them and others in the result of their thoughts upon an humble sincere investigation of the truth and wayes of christ , which himself and his apostles commend unto us , or that refuse to consent unto any way of reconciliation of dissenters , wherein violence is not offered unto the commands of god , as stated in their consciences . let the romanists renounce their principles about the absolute necessity of the subjection of all persons unto the pope , in answer unto that groundless and boundless authority which in things sacred and civil they assign unto him , with their resolution of imposing the dictates of their church per fas & nefas upon our consciences , and we shall endeavour with all quietness and moderation to plead with them about our remaining differences , and to joyn with them in the profession of those important truths wherein we are agreed . but whilest they propose no other forms of reconciliation , but our absolute submission unto their papal authority , with our assent unto , and profession of those doctrines which we are perswaded are contrary to the scripture , with the sense of catholick antiquity , derogatory to the glory of god , and prejudicial to the salvation of those by whom they are received , and our concurrence with them in those wayes of religious worship , which themselves are fallen into by degrees they know not how , & which we believe dishonourable unto god , and pernitious to the souls of men , i see no ground of any other peace with them , but that only which we are bound to follow with all men , in abstaining from mutual violences , performing all offices of christian love , and in a special praying for their repentance and coming to the acknowledgment of the truth . on this account was it , that some while since upon the desire of some friends , i undertook the examination of a discourse entituled fiat lux , whose author under a pretence of that moderation , which is indeed altogether inconsistent with other principles of his profession , endeavoured to insinuate a necessity of the reception of popery for the bringing of us to peace or agreement here , and the interesting of us in any hope of eternal rest and peace hereafter . whether that small labour were seasonable or no , or whether any service were done therein to the interest of truth , is left to the judgement of men unprejudiced . not long after there was published an epistle , pretending a reply unto that discourse , being indeed a meer flourish of empty words , and a giving up of the cause wherein the author of fiat lux was engaged , as desperate and indefensible . however i thought it not meet to let it pass without some consideration ; partly that the design of that treatise , with others of the like nature of late published amongst us , might be further manifested , and partly that the ends of moderation and peace being fixed between us , i might farther try and examine , whose , and what principles are best suited unto their pursuit and accomplishment . i have not therefore confined my self unto an answer unto the epistle of the author of fiat lux , which indeed it doth not deserve , as i suppose , himself being judge ; but have only from it taken occasion to discuss those principles and usages in religion , wherein the most important differences between papists and protestants do ▪ lie . for whereas the whole difference between them and us , is branched into two general heads ; the first concerning those principles which they and we severally build our profession upon , and resolve our faith into ; and the other respecting particular instances in doctrines of faith , and practice in religious worship , i have laid hold of occasion to treat of them both ; of the former absolutely , and of the latter in things of most weight and concernment ▪ and because the judgement of antiquity is deservedly of moment in these things , i have not only manifested it to lie plain and clear against the romanist in instances sufficient to impeach their pretended infallibility ; which is enough to dissolve that whole imaginary fabrick that is built upon it , and centers in it ; but also in most of the material controversies that are between them and us . these things christian reader , i thought meet to premise towards the prevention of that offence which any may really take , or for corrupt ends pretend so to do , at the differences in general that are amongst christians , or those in especial which are between us and the roman church ; as also to give an account of the occasion , design and end of the ensuing consideration of them . the contents of the chapters . chap. . an answer to the preface or introduction of the reply to the animadversions . page . chap. . a vindication of the first chapter of the animadversions . the method of fiat lux. romanists doctrine of the merit of good works . p. chap. . a defence of the second chapter of the animadversions ; principles of fiat lux re-examined . of our receiving of the gospel from rome . our abode with them . from whom we received it . p. chap. . further vindication of the first chapter of the animadversions : church of rome not what she was of 〈◊〉 . her fall and apostacy . difference between id●la●ry , apostacy and heresie . schism . principles of the church of rome ▪ condemned by the antient church-fathers , and councils . imposing rites unnecessary . persecution for conscience . papal supremacy . the branches of it . papal personal infallibility . religious veneration of images . p. chap. . the principles of fiat lux re-examined . things not at quiet in religion before reformation of the first reformers . departure from rome , no cause of divisions . returnal unto rome , no means of vnion . p. ▪ chap. . further vindication of the second chapter of the animadversions . scripture sufficient to settle men in the truth . instance against it , examined , removed ; principles of protestants and romanists in reference unto moderation , compared and discussed . p. chap. . vnity of faith wherein consists . principles of protestants as to the setling men in religion and vnity of faith , proposed and conf●rmed . p. chap. . principles of papists whereon they proceed in bringing men to a setlement in religion , and the vnity of faith ; examined . p. chap. . proposals from protestant principles tending unto moderation and vnity . p. chap. . further vindication of the second chapter of the animadversions ; the remaining principles of fiat lux considered . p. chap. . judicious readers . schoolmen the forgers of popery . 〈…〉 discourse in fiat lux. p. chap. . false suppositions causing false and absurd consequences . whence we had the gospel in england , and by whose means . what is our duty in reference unto them by whom we receive the gospel . p. chap. . faith and charity of the roman catholicks . p. chap. . of reason . jews objections against christ. p. chap. . pleas of prelate protestants . christ the only supream and absolute head of the church . p. chap. . the power assigned by papists and protestants unto kings in matters ecclesiastical . their several principles discussed and compared . p. chap. . scripture . story of the progress and declension of religion vindicated . papal artifices for the promotion of their power and interest . advantages made by them on the western empire . p. chap. . reformation of religion . papal contradictions . ejice ancillam . p. chap. . of preaching the mass : and the sacrifice of it transubstantiation . service of the church . p. chap. . of the blessed virgin. p. ● chap. . images . doctrine of the council of trent . o● the second nicene . the arguments for the ado●ration of images . dctrine of the antient church . of the chief doctrine of the roman church . practice of the while . vain foundations of the pretences for image worship examined and reproved . p. chap. . of the latine service : p. chap. . communion . p. . chap. . heroes . of the asses head , whose worship was objected to jews and christians . p. errata . page . l. . r. caeterarum : p. . l. . r. advantage : p. . l. . r. ultio : l. . r. uocens : p. . l. . r. up : p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p . l. . r crescens : p. . l. . r. you have neither : p. . l. . r. pleadable : p. . l. . r. ●v : l. r. parcas : p. . l. . r. that : p. l. . r. what : p. . l. . r. revengeth : p. . l. . r. tumbled : p. . l. . r. lybya : p . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p . l. . r. pseudopigraphall : p. . l. r. tharasius : p. . l. . r. demetriad : l. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. l. ● . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. l. . r. from : p. . l. . l. feat : l . after that , add they : p. l. . r. indispeasible : p. ● . l. . r. bogomilus : p. . l. . r. infallibly : p. . l. . r. the : p. . l . r. produce : p. l. . r. gencri : l. . r. utique : p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. . l. . dele it : p. . l . r. retritius : p. l . r. suprstitious : p. . l. . r. ipse : p. . l. . r. quoi : p. . l. . r. your church : p . l. . r. homines : p. . l. r. brentius : p. . l. . r. your : p. . l. . r. the church : l. . r. affect it : p. . l. . r. preside : p. . l. . r. to : p. . l. . r. preside : p. . l. . r. whereas : p. . l. . r. panoruitanus ; p. . l. . r. with : p. . l. r. he : l. . r. the p . l. . r. with : p. . l. . r. nor : p . l. . add part . corr . in divers places the copy was mistaken [ the church ] is printed instead of [ our church : ] the intelligent reader may easily see the mistake , and do the author right therein . a vindication of the animadversions on fiat lux. chap. i. sir , i have received your epistle , and therein your excuse for your long silence , which i willingly admit of ; and could have been contented it had been longer , so that you had been advantaged thereby to have spoken any thing more to the purpose , than i find you have now done : sat citò si sat benè : things of this nature , are alwayes done soon enough , when they are done well enough , or as well as they are capeable of being done . but it is no small disappointment to find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fruitless flourish of words , where a serious debate of an important cause was expected and looked for . nor is it a justification of any man , when he has done a thing amiss , to say he did it speedily , if he were no way necessitated so to do . you are engaged in a cause , unto whose tolerable defence , opus est zephyris & hirundine multa ; though you cannot pretend so short a time to be used in it , which will not by many be esteemed more than it deserves ; for all time and pains taken to give countenance to errour is undoubtedly mispent ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the great apostle ; we can do nothing against the truth , but for the truth : which rule had you observed , you might have spared your whole time and labour in this business . however i shall be glad to find that you have given me just cause to believe what you say , of your not seeing the animadversions on your bock before february . as i find you observant of truth in your progress , or failing therein , so shall i judg of your veracity in this unlikely story ; for every man gives the best measure of himself . and though i cannot see how possibly a man could spend much time in trussing up such a fardle of trifles and quibbles as your epistle is , yet it is somewhat strange on the other side , that you should not in eight moneths space , for so long were the animadversions made publick before february , set eye on that , which being your own especiall concernment , was to my knowledg in the hands of many of your party . to dial friendly with you , nolim caeterarum rerum te socordem codem modo . yea i doubt not but you use more diligence in your other affairs ; though in generall the matter in debate between us seems to be your principall concernment . but now you have seen that discourse , and as you inform me have read it over ; which i believe , and take not only upon the same score of present trust , but upon the evidence also which you give unto your assertion , by your carefull avoiding to take any further notice of the things that you found too difficult for you to reply unto : for any impartiall reader , that shall seriously consider the animadversions with your epistle , will quickly find , that the main artifice wherein you conside , is a pretence of saying somewhat in general , whilst you pass over the things of most importance , and which most press the cause you defend , with a perpetuall silence : these you turn from , and fall upon the person of the author of the animadversions . if ever you debated this procedure with your self , had i been present with you when you said with him in the poet , dubius sum quid faciam . — tene relinquam an rem , i should have replied with him , me sodes ; but you were otherwise minded , and are gone before ego , ut contendere durum est . cum victore , sequar . i will follow you with what patience i can , and make the best use i am able of what offers its self in your discourse . two reasons i confess you adde why you chose vadimonium deserere , and not reply to the animadversions ; which to deal plainly with you , give me very little satisfaction : the first of them you say , is because to do so , would be contrary to the very end and design of fiat lux , which shall immediately be considered . the other is , the threats which i have given you , that if you dare to write again , i will make you know , what manner of man i am . s r , though it seems you dare not reply to my book , yet you dare do that which is much worse ; you dare write palpable untruths , and such as your self know to be so , as others also who have read those papers . by such things as these , with sober and ingenious persons , you cannot but much prejudice the interest you desire to promote , as well as in your self you wrong your conscience , and ruine your reputation . besides all advantage springing from untruth is fading : neither will it admit of any covering , but of its own kind , which can never be so encreased , but that it will rain through . only i confess thus far you have promoted your design , that you have given a new and cogent instance of the evils attending controversies in religion . which you declame about in your fiat ; which yet is such , as it had been your duty to avoid . what it is that you make use of to give conntenance unto this fiction ( for malum semper habitat in alieno fundo ) i shall have occasion afterwards to consider . for the present i leave you to the discipline of your own thoughts ; prima est haec ultio quod se judice , nemo nocens absolvitur . and i the rather mind you of your failure at this entrance of our discourse , that i may only remit your thoughts unto this stricture , when the like occasion offers it self , which i fear it will do not unfrequently : but s r , it will be no advantage unto mee , or you , to contend for the truth which we profess , if in the mean time , we are regardless of the observance of truth , in our own hearts and spirits . two principall heads , the discourse which you premise unto the particular consideration of the animadversions , is reducible unto : the first whereof is , your endeavour to manifest , that i understood not the design and end of fiat lux , a discourse ( as you modestly testifie ) hard to deal with , and impossible to confute . the other , your enquiry after the author of the animadversions , with your attempt to prove him one in such a condition , as you may possible hope to obtain more advantage from , than you can do by endeavouring the refutation of his book . some other occasionall passages there are in it also , which as they deserve , shall be considered . unto these two generall heads i shall give you at present a candid return , and leave you when you are free from flies to make what use of it you please . the disign or fiat lux , i took to be the promotion of the papall interest ; and the whole of it , in the relation of its parts unto one another , and the generall end aimed at in it , to be a perswasive induction unto the embracement of the present romane faith and religion . the means insisted on for this end , i conceived principally to be these ; . a declaration of the evils that attend differences in religion , and disputes about it : . of the good of union , peace , love , and concord among christians : . of the impossibility of obtaining this good by any other wayes or means , but only by an embracement of the roman catholick faith and profession , with a submission to the deciding power and authority of the pope , or your church : . a defence and illustration of some especiall parts of the roman religion , most commonly by protestants excepted against . this was my mistake ; unto this mistake i acknowledge my whole discourse was suited . in the same mistake are all the persons in england , that ever i heard speak any thing of that discourse , of what perswasion in religion soever they were . and aristotle thought it worch while to remember our of hesiod . moral . nicom . lib. . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that report which so many consent in , is not altogether vain . but yet least this should not satisfie you , i shall mind you of one who is with you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of as much esteem it may be as all the rest , and that is your self ; you are your self in the same mistake : you know well enough that this was your end , this your designe , these the means of your persuing it ; and you acknowledge them immediately so to have been , as we shall see in the consideration of the evidence you tender to evince that mistake in me which you surmize . first you tell me , pag. . that i mistake the drist and design of fiat lux , whilest i take that as absolutely spoken , which is only said upon an hypothesis of our present condition here in england . this were a grand mistake indeed , that i should look on any thing proposed as an expedient for the erding of differences about religion , without a supposition of differences about religion . but how do you prove that i fell into such a mistake ? i plainly and openly acknowledge that such differences there are ; all my discourse proceeds on that supposition . i bewaile the evil of them , and labour for moderation about them ; and have long since ventured to propose my thoughts unto the world , to that purpose . all that you suppose in your discourse on this account i suppose also ; yea and grant it , unless it be some such thing as is in controversie between you and protestants , which you are somewhat frequent in the supposall of unto your advantage ; and thereon would perswade them unto a relinquishment of protistancy , and embracement of popery , which is the end of your book , and will be thought so , if you should deny it a thousand times : for quid ego verba audiam facta cum video ? your protcstation comes too late , when the fact hath declared your mind : neither are you now at liberty to coyn new designes for your fiat . but this must be my mistake , which no man in his wits could possibly fall into ; neither is it an evidence of any great sobriety to impure it to any man , whom we know not certainly to be distracted . but this mistake you tell me , caused me to judge and censure what you wrote , as impertinent , impious , frivolous , &c. no such matter ; my right apprehension of your hypothesis , end , or designe , occasioned me to shew , that your discourses were incompetent to prevail with rationall and sober persons , to comply with your desires . you proceed to the same purpose pag. . and to manifest my mistake of your designe , give an account of it , and tell us , that one thing you suppose , namely , that we are at difference . so did i also , and am not therefore yet fallen upon the discovery of my mistake . . you commend peace , i acknowledge you do , and joyn with you therein , neither is he worthy the name of a christian , who is otherwise minded ; that is one great legacy that christ bequeathed unto his disciples ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . peace i leave with you , my peace i give unto you . and he is no disciple of christ who doth not long for it , among all his disciples . this you tell us is the whole summe of fiat lux in few words . you will tell us otherwise immediately ; and if you should not , yet we should find it otherwise . you adde therefore , that to introduce a disposition unto peace , you made it your work to demonstrate the useleslness , endlesness , and unprofitableness of quarrels : yet my mistake appears not ; i perceived you did speak to this purpose ; and i acknowledge with you , that quarrels about religion are useless and unprofitable , any otherwise than as we are bound to contend earnestly for the faith once delivered unto the saints , and to stand fast in our liberty , not giving place to seducers , with labouring by sound doctrine to convince and stop the mouthes of gainsayers ; all which are made necessary unto us by the commands of christ , and are not to be called quarreling . and i know that our quarrels are not yet actually ended ; that they are endless , i believe not , but hope the contrary . you proceed and grant , that you labour to perswade your countreymen of an impossibility of ever bringing our debates unto a conclusion , either by light , or spirit , or reason , or scripture , so long as we stand separated from any superiour judicative power , unto which all parties will submit , and therefore that it is rationall and christian like , to leave these endless contentions , and resigne our selves to humility and peace . this matter will now quickly be ended , and that ex ore tuo ; give me leave i pray to ask you one or two plain questions : . whom do you understand by that superiour judicative power , unto whom you perswade all parties to submit ? have you not told us in your fiat that it is the church or pope of rome ? or will you deny that to be your intention ? . what do you intend by resigning our selves to humility and peace ? do you not ayme at our quiet submission to the determinations of the church or pope in all matters of religion ? have you not declared your self unto this purpose in your fiat ? and i desire a little further to know of you , whither this be not that which formally constitutes a man a member of your church , that he own the judicative power of the pope or your church in all matters of religion , and submit himself thereunto ? if these things be so , as you cannot deny them , i hope i shall easily obtain your pardon , for affirming that you your self believed the same to be the design of your book , which i and other men apprehended to be so ; for here you directly avow it . if you complain any more about this matter , pray let it be in the words of him in the comoedian , egomet meo judicio miser quasi sorex hodie perii , this inconvenience you have brought upon your own self : neither can any man long avoid such misadventures , who designs to cloud his aymes , which yet cannot take effect , if not in some measure understood . naked truth mannaged in sincerity , whatever perplexities it may meet withall , wit● never leave his owners in the bryars ; whereas the serpentine turnings of errour and falshood to extricate themselves , do but the more entangle their promoters . i doubt not , bu● you hope well , that when all are become papili● again , that they shall live at peace , though your ●ope be very groundless as i have elswhere demonsirated . you have at best but the shadow or shell of peace , and for the most part , not that neither . yea it may be easily shewed , that the peace you boast of , is inconsistent with , and destructive of that peace , which is left by christ unto his disciples . but the way you propose to bring us to peace , is the embracement of popery , which is that , that was fixed on by me , as the design of your book , which now acknowledging , you have disarmed your self of that imaginary advantage , which you flourish withall , from a capitall mistake , as you call it in me , in misapprehending your design . you were told before , that if by moderation and peace , you intended a mutuall for bearance of one another , in our severall perswasions , waiting patiently untill god shall reveal unto us the precise truth , in the things about which we differ , you shall have all the furtherance that i can contribute unto you ; but you have another aim , another work in hand , and will not allow that any peace is attainable amongst us , but by a resignation of all our apprehensions in matters of religion , to the guidance , determination , and decision of the pope , or your church , a way no where prescribed unto us in holy writ , nor in the councels of the primitive church , and besides against all reason , law , and equity , your pope and church in our contests being one party litigant ; yet in this perswasion , you say , you should abide , were there no other persons in the world but your self that did embrace it . and to let you see how unlikely that principle is to produce peace and agreement , amongst those multitudes that are at variance about these things , i can assure you , that if there were none lest alive in the earth but you and i , we should not agree in this thing one jot better , than did cain and abel about the sacrifices ; though i should desire you , that we might manage our differences with more moderation , than he did , who by vertue of his primogeniture , seemed to lay a speciall claim to the priesthood . and indeed for your part , if your present perswasion be , as you sometimes pretend it to be , that your fiat lux is not a perswasive unto popery , you have given a sufficient testimony , that you can be of an opinion , that no man else in the world is of , nor will be , do what you can . but the insufficiency of your principles and arguments , to accomplish your design , hath been in part already evinced , and shall , god willing , in our progress , be further made manifest . this is the summe of what appears in the first part of your prefatory discourse , concerning my mistake of your design , which how little it hath tended unto your advantage , i hope you being to understand . your next labour consists in a pacifick , charitable enquiry , after the author of the animadversions , with an endeavour by i know not how many reasons , to confirm your surmize , that he is a person , that had an interest in the late troubles in the nation , or as you phrase it , was a part of that dismall tempest , which overbore all before it , not only church and state , but ri●son , right , honesty , all true religion , and even good nature too . see what despair of managing an undertaking which cannot well be deserted , will drive men unto . are you not sensible that you cry , — vos ô miht manes . este boni , quoniam superis aversa voluntas . or like the jews , who when they were convinced of their errours , and wickedness , by our saviour , began to call him samaritane , and devil , and to take up stones to cast at him : or as crescens the cynick dealt with justin martyr , whom because he could not answer , after he had engaged in a dispute with him , he laboured to bring him into suspition with the emperour , and senate of rome , as a person dangerous to the commonwealth : and so also the arians dealt with athanasius . it were easie to manifest , that the spring of all this discourse of yours , is smart , and not loyalty , and that it proceeds from a sense of your own disappointment , and not zeal for the welfare of others ; but how little it is to your purpose , i shall shew you anon , and could quickly render it as little to your advantage : for what if i should furmize , that you were one of the friers , that stirred up the irish to their rebellion , and unparralleld murthers ? assure your self , i can quickly give as many , and as probable reasons for my so doing , as you have given , or can give for your conjecture , about the author of the animadversions , on your fiat lux. you little think how much it concerns him to look to himself , who undertakes to accuse another ; and how easie it were to make you repent your accusation , as much as ever crassus did his accusing of carbo . but i was in good hope , you would have left such reflections , as are capable of so easie a retortion upon your self , especially being irregular , and no way subservient unto your design , and being warned beforehand so to do . who could imagine , that a man of so much piety , and mortification , as in your fiat you profess your self to be , should have so little regard unto common honesty , and civillity , which are shrewdly entrenched upon by such uncharitable surmizes ? i suppose you know that the apostle reckons , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereof you have undertaken the management of one , amongst the things that are contrary to the doctrine , that is according unto godliness ; otherwise suspicion is in your own power ; nor can any man hinder you from surmizing what you please . this he knew in plautus , who cryed , ne admittam culpam ego meo sum promus pectori , suspicio est in pectore alieno sita . nam nune ego te si surripnisse suspicer , jovi coronam de capite è capitolio , quod in culmine astat summo , si non id feceris , atque id tamen mihi lubeat suspicarier , qui tu id prohibere me potes ne suspicer ? and i know that concerning all your dispute and arguings in these pages , you may say what lucian doth about his true story , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . you write about the things , which have neither been seen , nor suffered , heard , nor much enquired after ; such is the force of faction , and sweetness of revenge in carnall minds . to deliver you if it may be from the like miscarriages for the future , let me inform you , that the author of the animadversions , is a person , who never had a hand in , nor gave consent unto the raising of any war in these nations , nor unto any politicall alteration in them , no nor to any one that was amongst us during our revolutions ; but he acknowledgeth that he lived and acted under then , the things wherein he thought his duty consisted , and challengeth all men to charge him with doing the least personall injury unto any , professing himself ready to give satisfaction to any one , that can justly claim it . therefore as unto the publick affairs in this nation , he is amongst them who bless god and the king for the act of oblivion , and that because he supposeth , that all the inhabitants of the kingdome which lived in it , when his majesty was driven out of it , have cause so to do , which some priests and friers have , and that in reference unto such actings , as he would scorn for the saving of his life , to give the least countenance unto , among whom it is not unlikely that you might be one , which yet he will not averre , nor give reasons to prove it , because he doth not know it so to be . but you have sundry reasons to justifie your self in your charge , and they are as well worthy our consideration , as any thing else you have written in your epistle , and shall therefore not be neglected . the first of them you thus express , pag. . you cannot abide to hear of moderation , it is with you most wicked , hypocriticall , and divelish , especially as it comes from me ; for this one thing fiat lux suffers more from you , than for all the contents of the book put together . my reason is your passion , my moderation enftames your wrath , and you are therefore stark wilde , because i utter so much of sobriety . this is your first reason , which you have exactly squared to the old rule , calumniare fortiter , aliquid adhaerebit : calumny will leave a scar ; would you were your self only concerned in these things . but among the many wofull miscarriages , of men prosessing the religion of jesus christ , whereby the beauty and glory of it have been stained in the world , and it self in a great measure rendred ineffectuall unto its blessed ends , there is not any thing of more sad consideration , than the endeavours of men to promote and propagate the things , which they suppose belong unto it , by wayes and means directly contrary unto , and destructive of its most known and fundamentall principles . for when it is once observed and manifest , that the actings of men in the promotion of any religion , are forbidden and condemned in that religion which they seek to promote , what can rationally be concluded , but that they not only disbelieve themselves what they outwardly profess , but also esteem it a fit mask and cover to carry on other interests of their own , which they prefer before it ? and what can more evidently tend unto its disreputation and disadvantage , is not easie to conceive . such is the course here fixed on by you : it is the religion of christ you pretend to plead for , and to promote , but if there be a word true in it , the way you take for that end , namely by openly false accusations , is to be abhorred , which manifests what regard unto it you inwardly cherish . and i wish this were only your personall miscarriage , that you were not encouraged unto it , by the principles and example of your chiefest masters and leaders : the learned person who wrote the letters , discovering the mystery of jesuitisme , gives us just cause so to conceive ; for he doth not only prove , that the jesuits have publickly maintained , that calumny is but a veniall sin , nay none at all , if used against such as you call calumniators , though grounded on absolute falsities , but hath also given us such pestilent instances of their practice , according to that principle , as paganisme was never acquainted withall , lett. . in their steps you set out in this your first reason , wherein there is not one word of truth . i had formerly told you , that i did not think you could your self believe some of the things that you affirmed , at which you take great offence ; but i must now tell you , that if you proceed in venting such notorious untruths , as here you have heaped together , i shall greatly question whether seriously you believe , that jesus christ will one day judge the world in righteousness : for i do not think you can produce a pleadable dispensation , to say what you please , be it , nere so false , of a supposed heretick ; for though it may be you will not keep faith with him , surely you ought to observe truth in speaking of him . you tell us in your epistle to your fiat , of your dark obscuirity , wherein you dye daily , but take heed s r , least — indulgentem tenebris imaeque recessis sedis , in aspectos caelo radiisque penates servantem , tamen assiduis circumvolet alis saevadies animi , scelerúmque in pectore dirae . your next reason is , because he talks of swords and blood , fire and fagot , guns and duggers , which doth more than show , that he hath not let go those hot and furious imaginations . but of what sort , by whom used , to what end ? doth he mention any of these , but such as your church hath made use of , for the destruction of protestants ? if you have not done so , why do you not disprove his assertions ? if you have , why have you practised that in the face of the sun , which you cannot endure to be told of ? is it equall think you , that you should kill , burn , and destroy men , for the profession of their faith in christ jesus , and that it should not be lawfull for others to say you do so ? did not your self make the calling over of these things necessary , by crying out against protestants , for want of moderation ? it is one of the priviledges of the pope , some say , to judge all men , and himself to be judged by none ; but is it so also , that no man may say he hath done , what all the world knows he hath done , and which we have just cause to fear he would do again , had he power to his will ? for my part i can assure you , so that you will cease from charging others , with that whose guilt lyes heavier upon your selves , than on all the professors of christianity in the world besides , and give any tolerable security against the like practices for the future , i shall be well content that all which is past , may be put by us poor worms into perpetuall oblivion , though i know it will be called over another day . untill this be done , and you leave off to make your advantages of other mens miscarriages , pray arm your selves with patience , to hear sometimes a little of your own . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . said wise homer of old ; and another to the same purpose , he that speaks what he will , must hear what he would not . is it actionable with you against a protestant , that he will not take your whole sword into his bowels , without complaining ? s r , the author of the animadversions doth , and ever did abhorre swords and guns , and crusadoes , in matters of religion and conscience , with all violence , that may tantamount unto their usuall effects : he ever thought it an uncouth sight , to see men marching with crosses on their backs , to destroy christians , as if they had the alcoran in their hearts ; and therefore desires your excuse , if he have reflected a little upon the miscarriages of your church in that kind , especially being called thereunto by your present contrary pretences . quis tulerit graculos de seditione querentes ? and major tandem porcas insane minori . it were well if your wayes did no more please you , in the previous prospect you take of them , than they seem to do in a subsequent reflection upon them : but this is the nature of evil , it never comes and goes with the same appearing countenance ; not that it self changeth at any time , for that which is morally evil is alwayes so , but mens apprehensions variously influenced by their affections , lusts , and interests , do frequently change and alter . now what conclusion can be made from the premises rightly stated , i leave to your own judgement , at your better leasure . thirdly , you adde , your prophetick assurance so often inculcated , that if you could but once come to whisper me in the ear , i would plainly acknowledge , either that i understand not my self what i say , or if i do , believe it not , gives a fair character of these fanatick times , wherein ignorance and hypocrisie prevail'd over worth and truth , whereof if your self were any part , it is no wonder you should think , that i or any man else should either speak he knows not what , or believe not what himself speaks . that is , a man must needs be as bad as you can imagine him , if he have not such an high opinion of your ability and integrity , as to believe that you have written about nothing , but what you perfectly understand , nor assert anything in the persuit of your design and interest , but what you really and in cold blood believe to be true . all men it seems that were no part of the former dismall tempest , have this opinion of you ; credat apella : if it be so , i confess for my part , i have no relief against being concluded to be whatever you please ; sosia or not sosia , the law is in your own hands , and you may condemn all that adore you not into fanaticisme at your pleasure ; but as he said , obsecro per pacem liceat te alloqui , ut ne vapulem ; if you will but grant a little truce from this severity , i doubt not but in a short time to take off from your keenness , in the management of this charge : for i hope you will allow that a man may speak the truth , without being a fanatick ; truth may get hatred , i see it hath done so , but it will make no man hatefull . without looking back then to your fiat lux , i shall out of this very epistle , give you to see , that you have certainly failed on the one hand , in writing about things which you do not at all understand , and therefore discourse concerning them , like a blind man about colours ; and as i fear greatly also on the other ; for i cannot suppose you so ignorant , as not to know that some things in your discourse , are otherwise than by you represented : nay and we shall find you at express contradictions , which pretend what you please , i know you cannot at the same time believe . instances of these things you will be minded of in our progress : now i must needs be very unhappy in discoursing of them , if this be logick and law , that for so doing , i must be concluded a fanatick . fourthly , you adde , your pert assertion so oft occurring in your book , that there is neither reason , truth , nor honesty in my words , is but the overflowings of that former intemperate zeal ; whereunto may be added , what in the last place you insist on to the same purpose , namely , that i charge you with fraud , ignorance , and wickedness , when in my own heart i find you most clear from any such blemish . i do not remember where any of those expressions are used by me ; that they are no where used thus altogether , i know well enough , neither shall i make any enquiry after them . i shall therefore desire you only to produce the instances , whereunto any of the censures intimated are annexed , and if i do not prove evidently and plainly , that to be wanting in your discourse , which is charged so to be , i will make you a publick acknowledgement of the wrong i have done you . but if no more was by me expressed , than your words as used to your purpose did justly deserve , pray be pleased to take notice that it is lawfull for any man to speak the truth : and for my part , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he said in lucian , i live in the countrey , where they call a spade a spade . and if you can give any one instance , where i have charged you with any failure , where there is the least probability that i had in my heart other thoughts , concerning what you said , i will give up my whole interest in this cause unto you ; mala mens , malus animus . you have manifested your conscience to be no just measure of other mens , who reckon upon their giving an account of what they do or say : so that you have but little advanced your charge , by these undue insinuations . neither have you any better success , in that which in the next place you insist upon , which yet were it not like the most of the rest , destitute of truth , would give more countenance unto your reflection , than them all . it is , that i give you sharp and frequent menaces , that if you write or speak again , you shall hear more , find more , feel more , more to your smart , more than you imagine , more than you would , which relish much of that insulting humour which the land groaned under . i suppose no man reads this representation of my words , with the addition of your own , which makes up the greatest part of them , but must needs thinks , that you have been sorely threatned with some personall inconveniencies , which i would cause to befall you , did you not surcease from writing ; or that i would obtain some course to be taken with you to your prejudice . now this must needs savour of the spirit of our late dayes of trouble and mischief , or at least of the former dayes of the prevalency of popery amongst us , when men were not wont in such cases , to take up at bare threats and menaces . if this be so , all men that know the author of the animadversions , and his condition , must needs conclude him to be very foolish and wicked ; foolish , for threatning any with that , which is as far from his power to execute , as the person threatned can possibly desire it to be ; wicked , for designing that evil unto any individuall person , which he abhorres in hypothesi to be inflicted on any upon the like account . but what if there be nothing of all this in the pretended menaces ? what if the worst that is in them , be only part of a desire , that you would abstain from insisting on the personall miscarriages , of some that profess the protestant religion , lest he should be necessitated to make a diversion of your charge , or to shew the insufficiency of it to your purpose , by recounting the more notorious failings of the guides , heads , and leaders of your church ? if this be so , as it is in truth the whole intendment of any of those expressions that are used by me , ( for the most part of them are your own figments ) whereever they occurre , what conclusion can any rationall man make from them ? do they not rather intimate a desire of the use of moderation in these our contests , and an abstinence from things personall , ( for which cause also ( fruitlesly as i now perceive , by this your new kind of ingenuity and moderation ) i prefixed not my name to the animadversions , which you also take notice of ) than any evil intention or design . this was my threatning you ; to which now i shall adde , that though i may not say of these papers , what catullus did of his verses on rufus , verum id non impunè feceres , nam te omnia secla noscent , & qui sis fama loquitur anus . yet i shall say , that as many as take notice of this discourse , will do no less of your disingenuity and manifold falshood , in your vain attempt to relieve your dying cause , by casting odium upon him with whom you have to do ; like the bonassus that aristotle informs us of hist. animal lib. . cap. . which being as big as a bull , but having horns turned inward and unusefull for fight , when he is persued , casts out his excrements to defile his persuers , and to stay them in their passage . but what now is the end in all this heap of things which you would have mistaken for reasons , that you aym at ? it is all to shew how unfit i am to defend the protestant religion , and that i am not such a protestant as i would be thought to be . but why so ? i embrace the doctrine of the church of england , as declared in the articles , and other approved publick writings , of the most famous bishops and other divines thereof . i avow her rejection of the pretended authority , and reall errours of the church , to be her duty and justifiable . the same is my judgment in reference unto all other protestant churches in the world , in all things wherein they agree among themselves , which is in all things necessary that god may be acceptably worshipped , and themselves saved . and why may i not plead the cause of protestancy , against that imputation of demeric which you heap upon it ? neither would i be thought to be any thing in religion but what i am : neither have i any sentiments therein , but what i profess . but it may be you will say in some things i differ from other protestants : wisely observed ; and if from thence you can conclude a man unqualified for the defency of protestancy , you have secured your self from opposition ; seeing every protestant doth so , and must do so whilest there are differences amongst protestants : but they are in things wherein their protestancy is not concerned . and may i be so bold as to ask you , how the case in this instance stands with your self , who certainly would have your competency for the defence of your church unquestionable ? differences there are amongst you ; and that as in and about other things , so also about the pope himself , the head and spring of the religion you profess . some of you maintain his personall infallibility , and that not only in matters of faith , but in matters of fact also . others disclaim the former as highly erroneous , and the latter as grosly blasphemous . pray what is your judgment in this matter , for i suppose you are not of both these opinions at once , and i am sure they are irreconcileable . some of you mount his supremacy above a generall councill , some would bring him into a coordination with it , and some subject him unto it ; though he hath almost carried the cause , by having store of bishopricks to bestow , whereas a councill has none , which was the reason given of old for his prevalency in this contest . may we know what you think in this case ? some of you assert him to be de jure lord of the whole world in spirituals and temporals absolutely ; some in spirituals directly , and in temporals only in ordine ad spiritualia , an abyss from whence you may draw out what you please , and some of you in temporals not at all ; and you have not as yet given us your thoughts as to this difference amongst you ? some of you assert in him a power of deposing kings , disposing of kingdoms , transferring titles unto dominion , and rule , for and upon such miscarriages as he shall judg to contein disobedience unto the sea apostolick . others love not to talk at this haughty rate , neither do i know what is your judgment in this matter . this , as i said before i am sure of , you cannot be of all these various contradictory judgments at once . not to trouble you with instances that might be multiplied of the like differences amongst you ; if notwithstanding your adherence unto one part of the contradiction in them , you judg your self a competent advocate for your church in generall , and do busily employ your self to win over proselytes unto her communion , have the patience to think , that one who in some few things differs from some other protestants , is not wholly incapacitated thereby , to repell an unjust charge against protestancy in generall . i have done with the two generall heads of your prefatory discourse , and shall now only mark one or two incident particulars , that belong not unto them , and then proceed to see if we can meet with any thing of more importance , than what you have been pleased as yet to communicate unto us . pag. . upon occasion of a passage in my discourse , wherein upon misinformation , i expressed some trouble , that any young men should be entangled with the rhetorick and sophistry of your fiat lux , you fall into an harangue , not inferiour unto some others in your epistle , for that candour and ingenuity you give your self unto . first , you make a plea for gentlemen , ( not once named in my discourse ) that they must be allowed a sense of religion , as well as ministers ; that they have the body , though not the cloak of religion , and are masters of your own reason . but do you consider with your self , who it is that speaks these words , and to whom you speak them . do you indeed desire that gentlemen should have such a sense of religion , and make use of their reason in the choice of that , which therein they adhere unto , as you pretend ? is this pretence consistent with your plea in your fiat lux , wherein you labour to reduce them to a naked fanaticall credo ? or is it your interest to court them with fine words , though your intention be far otherwise ? but we in england like not such proceedings . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nothing dislikes us more than dissimulation . and to whom do you speak ? did i , doth any protestant deny , that gentlemen may have ? do we not say , they ought to have their sense in religion , and their senses exercised therein ? do we deny they ought to improve their reason , in being conversant about it ? are these the principles of the church of rome , or of that of england ? do we not press them unto these things , as their principall duty in this world ? do we disallow or forbid them any means , that may tend to their furtherance in the knowledge and profession of religion ? where is it , that if they do but look upon a bible , — furiarummaxima juxta accubat , & manibus prohibet contingere mentes . the inquisitor lays hold upon them , and bids them be contented with a rosary , or our ladies psalter ? do we hinder or disswade them from any studies , or the use of books , that may encrease their knowledge , and improve their reason ? and hath not the papacy felt the fruits and effects of these principles , in the writings of kings , princes , noblemen , and gentlemen , of all sorts ? and do not you your self know all this to be true ? and is it ingenuous to insist on contrary insinuations ? or do you think that truly generous spirits will stoop to so poor a lure ? but you proceed : this is one difference between catholick countreys and ours , that there the clergy man is only regarded for his vertue , and the power he hath received , or is at least believed to have received from god , in the great ministery of our reconciliation ; and if he have any addition of learning besides , it is looked upon as a good accidentall ornament , but not as any essentiall complement of his profession ; so that it often happens without any wonderment at all , that the gentleman-patron is the learned man , and the priest his chaplain , of little or no science in comparison . but here in england our gentlemen are disparaged by their own black coats , and not suffered to use their judgement in any kind of learning , without a gibe from them . the gentleman is reasonless , and the scribling cassock is the only scholar ; he alone must speak all , know all , and only understand . s r , if your clergy were respected only for their vertue , they would not be over burthened with their honour , unless they have much mended their manners , since all the world publickly complained of their lewdness , and which in many places the most would do so still , did they not judge the evil remediless . and if the state of things be in your catholick countreys , between the gentry and clergy , as you inform us , i fear it is not from the learning of the one , but the ignorance of the other . and this you seem to intimate , by rejecting learning from being any essentiall complement of their profession , wherein you do wisely , and what you are necessitated to do ; for those who are acquainted with them , tell us , that if it were , you would have a very thin clergy left you , very many of them not understanding the very mass book , which they daily chaunt , and therefore almost every word in your missalc romanum is accented , that they may know how aright to pronounce them , which yet will not deliver them from that mistake of him , who instead of introibo ad altare dei , read constantly , introibo ad tartara dei. herein we envy not the condition of your catholick countreys ; and though we desire our gentry were more learned than they are , yet neither we , nor they , could be contented to have our ministers ignorant , so that they might be in veneration for that office sake , which they are no way able to discharge . as to what you affirm concerning england , and our usage here , in the close of your discourse , it is so utterly devoid of truth and honesty , that i cannot but wonder at your open regardlesness of them . should you have written these things in spain or italy . ( where you have made pictures of catholicks put in bears skins , and torn with dogs in england , ( eccles. ang. troph . ) concerning england , and the manners of the inhabitants thereof , you might have hoped to have met with some , so partially addicted unto your faction and interest , as to suppose there were some colour of truth in what you averre . but to write these things here amongst us , in the face of the sun , where every one that casts an eye upon them , will detest your confidence , and laugh at your folly , is a course of proceeding not easie to be paraleled . i shall not insist on the particulars , there being not one word of truth in the whole , but leave you to the discipline of your own thoughts , occultum quatiente animo tortore flagellum . and so i have done with your prefatory discourse , wherein you have made it appear , with what reverence of god , and love to the truth , you are conversant in the great concernments of the souls of men . what in particular you except against in the animadversions , i shall now proceed to the consideration of . chap. ii. vindication of the first chapter of the animadversions . the method of fiat lux. romanists doctrine of the merit of good works . in your exceptions to the first chapter of the animadversions pag. . i wish i could find any thing agreeable unto truth , according unto your own principles . it was ever granted , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but alwayes to fail , and faigne at pleasure , was never allowed so much as to poets . men may oftentimes utter many things untrue , wherein yet some principles which they are perswaded to be agreeable unto truth , or some more generall mistakes from whence their particular assertions proceed , may countenance their consciences from a sense of guilt , and some way shield their reputation from the sharpness of censure : but willingly and often for a man practically to offend in this kind , when his mind and understanding is not imposed upon by any previous mistakes , is a miscarriage , which i do not yet perceive that the subtilest of your casuists have found out an excuse for . two exceptions you lay against this chapter , in the first whereof , by not speaking the whole truth , you render the whole untruth ; and in the latter you plainly affirm that which your eyes told you to be otherwise , first you say , i proposed a dilemma unto you for saying you had concealed your method ; when what i spake unto you was upon your saying , first that you had used no method , and afterwards that you had concealed your method ; as you also in your next words here confess . now both these being impossible , and severally spoken by you , only to serve a present turn , your sorry merriment about the scholler and his eggs , will not free your self from being very ridiculous . certainly this using no method , and yet at the same time concealing your method , is part of that civil logick you have learned no man knows where : you had farre better hide your weaknesses under an universall silence , as you do to the most of them , than expose them afresh unto publick contempt , trimmed up with froth and trifles . but this is but one of the least of your escapes ; you proceed to downright work in your following words ; going on you deny ( say you ) that protestants ever opposed the merit of good works ; which at first i wondred at , seeing the sound of it hath rung so often in my own ears , and so many hundred books written in this last age so apparently witness it in all places , till i found afterwards in my thorow perusall of your book , that you neither heed what you say , nor how much you deny ; at last giving a distinction of the intrinsick acceptability of our works , the easier to silence me , you say as i say . could any man , not acquainted with you , ever imagin , but that had denied that ever protestants opposed the merit of good works ; you positively affirm i did so ; you pretend to transcribe my own words ; you wonder why i should say so ; you produce testimony to disprove what i say , and yet all this while you know well enough that i never said so : have a little more care , if not of your conscience , yet of your reputation ; for seriously if you proceed in this manner , you will lose the common priviledge of being believed when you speak truth . your words in your fiat lux , p. . ed. . are , that our ministers cull out various texts ( out of the epistle of paul to the romans ) against the christian doctrine of good works , and their merit ; wherein you plainly distinguish between the christian doctrine of good works , and their merit , as well you may ; i tell you pag. , that no protestant ever opposed the christian doctrine of good works . here you repeat my words as you pretend , and say , that i deny that any protestant ever opposed the merit of good works ; and fall into a fained wonderment at mee , for saying that which you knew well enough i never said : for merit is not the christian , but rather as by you explained , the antichri-christian doctrine of good works , as being perfectly anti-evangelicall . what merit you will esteem this good work of yours to have , i know not , and have in part intimated what truely it doth deserve . but you adde , that making a distinction of the intrinsick acceptability of works , you say as i say : what is that i pray ? do i say , that protestants oppose the christian doctrine of good works , as you say , in your fiat ; or do i say , that they never opposed the merit of good works , as you fain me to say in your epistle ? neither the one nor the other : but i say that protestants teach the christian doctrine of good works , as revealed in the gospell , and oppose the merit of good works , by you invented , and as by you explained , and now avowed . and whilest you talk at this rate , as if you were perfectly innocent , you begin your story as if you had nothing to do but to accuse another of fraud , like him that cried , — nec si me miserum fortuna sinonem finxit , vanum etiam mendacemque improba fingit . when you know what his business was . but the truth is , when you talk of the merit of good works , you stand in a slippery place , and know not well what you would have , nor what it is that you would have me believe . your tridentine convention hath indeed provided a limber cothurnus to fit if it were possible your severall statures and postures . but generall words are nothing but the proportion of a cirque or arena for dogmatists to contend within the limits of . the antient ecclesiasticall importance of the word merit , wherein as it may be proved by numberless instances , it denoted no more than to obtain , you have the most of you , rejected , and do urge it in a strict legall sense , denoting working for a reward , and performing that which is proportionable unto it , as the labour of the hireling is to his wages , according unto the strict rules of justice . see your rhem. an. cor. . heb. . . so is the judgment i think of your church explained by suarez , tom. . in thom. . d. . a supernaturall work , saith he , proceeding from grace in its self , and in its own nature , hath a proportion unto , and condignity of the reward , and 〈◊〉 of sufficient value , to be worth the same . and you seem to be of the same opinion in owning that description of merit , which protestants reject , which i gave in my animadversions ; namely an intrinsecall worth and value in works arising from the exact answerableness unto the law , and proportion unto the reward , so as on the rules of justice to deserve it . of the same mind are most of you ; see andrad . orthodox . explic. lib. . bagus de merit . op. lib. . cap. . though i can assure you , paul was not , rom. . . ch. . . so that you must not take it ill , if protestants oppose this doctrine , with testimonies out of his epistle to the romanes , as well as out of many other portions of the holy writ ; for they look upon it as an opinion perfectly destructive of the covenant of grace . nay i must tell you , that some of your own church and way , love not to talk at this high and lofty rate . ferus speaks plain unto you on mat. . if you desire to hold the grace and favour of god , make no mention of your own merits . durand slicks not to call the opinion which you seem to espouse , temerarious , yea blasphemous , quest. . d. . in the explication of your distinction of congruity and condignity , how wofully are you divided ? as also in the application of it ? there is no end of your altercations about it ; the termes of it being horrid , uncouth , strangers to scripture and the antient church , of an arbitrary signification , about which men may with probabilities contend to the worlds end , and yet the very soul and life of your doctrine of merit lies in it . some ascribe merit of congruity to works before grace , and of condignity to them done in a state of grace ; some , merit of congruity to them , done by grace , and merit of condignity they utterly exclude : some give grace and the promise a place in merit ; some so explain it , that they can have no place at all therein . generally in your books of devotion , when you have to do with god , you begin to bethink your selves , and speak much more humbly and modestly , than you do when you endeavour to dispute subtilly and quell your adversaries , and i am not without hope , that many of you do personally believe as to your own particular concernments , far better than when you doctrinally express your selves , when you contend with us : as when that famous emperour charles the fist , after all his bustles in and about religion , came to die in his retirement , he expresly renounced all merit of works , as a proud sigment , and gave up himself to the sole grace and mercy of god in jesus christ , on whose purchase of heaven for him , he alone relied . toto pectori in deum revolutus sic ratiocinabatur , saith the renowned thuanus , hist. lib. . se quidem indignum esse qui propriis meritis regnum caelorum obtineret ; sed dominum deum suum qui illud duplici jure obtinuit , & patris haereditate , & passionis merito , altero contentum esse , alterum sibi donare , ex cujus dono illud sibi merito vindicet , hacque , fiducia fretus minime confundatur ; neque enim oleum misericordiae , nisi in vase fiducia poni : hanc homines fiducium esse à se deficientis & innitentis domino suo , alioqui propriis meritis fidere non fidei esse , sed perfidiae ; peccata remitti per dei indulgentiam , ideoque credere nos debere , peccata deleri non posse , nisi ab eo , cuisoli peccavimus . & in quem peccatum non cadit , per quem solum nobis peccata condonantur . words worthy of a lasting memory , which they will not fail of where they are recorded . casting himself , saith that excellent historian , with his whole soul upon god , he thus reasoned ; that for his part he was on the account of any merits of his own , unworthy to obtain the kingdom nf heaven ; but his lord and god , who hath a double right unto it , one by inheritance of his father , the other by the merit of his own passion , contented himself with the one , granted the other unto him ; by whose grant , he rightly ( or deservedly ) laid claim thereunto ; and resting in this faith or confidence , he was not confounded ; for the oyl of mercy is not powred but into the vessel of faith : this is the faith or confidence of a man fainting or despairing in himself , and resting on his lord ; and otherwise to trust to our own merits , is not an act of faith but of infidelity or perfidiousness ; that sins are forgiven by the mercy of god , and that therefore we ought to believe that sins cannot be blotted out or forgiven , but by him against whom we have sinned , who sinneth not , and by whom alone our sins are pardoned . this s r is the faith of protestants in reference unto the merit of works , which that wise and mighty emperour , after all his military actings against them , found the only safe anchor for his soul in extremis , his only relief against crying out with hadrian animula vagula , blandula , hospes , comesque corporis , quae nunc abibis in loca ? pallidula , frigida , nudula nec , ut soles , dabis jocos . the only antidote against despair , the only stay of a soul when once entring the lists of eternity . and i am perswaded , that many of you fix on the same principles , as to your hope and expectation of life and immortality . and to what purpose , i pray you , do you trouble the world with an opinion , wherein you can find no benefit , when , if true you should principally expect to be relieved and supported by it . but he that looks to find solid peace and consolation in this world , or a blessed entrance into another , on any other grounds than those expressed by that dying emperour , will find himself deceived . s r , you will one day find , that our own works or merits , purgatory , the sufferage of your church , or any parts of it , when we are dead , the surplussage of the works or merits of other sinners , are pitifull things to come into competition with the blood of christ , and pardoning-mercy in him . i confess , the inquisition made a shift to destroy constantine who was confessor to the emperour , and assisted him unto his departure . and king philip took care that his son charles should not live in the faith wherein his father charles died ; whereby merit , or our own righteousness , prevailed at court : but , as i said , i am perswaded that when many of you are in cold blood , and think more of god than of protestants , and of your last account than of your present arguments , you begin to believe that mercy and the righteousness of christ will be a better plea , as to your own particular concernments at the last day . seeing therefore that protestants teach the necessity of good works upon the cogent principles i minded you of in my animadversions , i suppose it might not be amiss in you to surcease from troubling them about their merit , which few of you are agreed about , and which , as i would willingly hope , none of you dare trust unto . you have , i suppose , been minded before now of the conclusion made in this matter by your great champion bellarmin , lib. . de justificat . cap. . propter ( saith he ) incertitudinem propriae justitiae , & periculum inanis gloriae , tutissimum est , fiduciam totam in sola dei misericordia & be●ignitate reponere : because of the uncertainty of our own righteousness , and the danger of vain-glory , it is the safest course to place all our confidence in the alone mercy and benignity of god : wherein , if i mistake not , he disclaimeth all that he had subtilly disputed before about the merit of works ; and he appears to have been in good earnest in this conclusion ; seeing he made such use of it himself in particular , at the close of all his disputes and dayes ; praying in his last will and testament , that god would deal with him , not as aestimator meriti , a judg of his merit , but largitor veniae a mercifull pardoner ; vit. bell. per sylvestr , à pet. san. impress . antuerpiae . and why is this the safest course ? certainly it must be , because god hath appointed it and revealed it so to be ; for on no other ground can any course towards heaven be accounted safe . and if this be the way of his appointment , that we should trust to his mercy alone in christ jesus ; let them that will be so minded , notwithstanding all perswasions to the contrary , as to trust to their own merit , take heed lest they find when it is too late , that they have steered a course not so safe as they expected . and so i desire your excuse for this diversion , the design of it being only to discover one reason of your failing in morality , in affirming mee to have said that which you knew well enough i did not ; which is this , that you stood in a slippery place as to the point of faith which you were asserting , being not instructed how to speak constantly and evenly unto it . and to take you off from that vain confidence , which this proud opinion of the merit of works , is apt to ingenerate in you ; whose first inventours , i fear , did nor sufficiently consider with whom they had to doe , before whom sinners appearing in their own strength and righteousness will one day cry , who amongst us shall dwell with devouring fire , who amongst us shall inhabit with everlasting burnings ? not the purity , perfection and severity of his fiery law , judging , condemning , cursing every sinner for every sinne , without the least intimation of mercy or compassion ; if you would but seriously consider , how impossible it is for any man to know all his secret sinnes , or to make compensation to god for the least of them that he doth know , and that the very best of his works come short of that universal perfection which is required in them , so that he dares not put the issue of his eternal condition upon any one of them singly , though all the rest of his life should be put into everlasting oblivion ; and withall would diligently enquire into the end of god in giving his son to die for sinners , with the mystery of his love and grace therein , the nature of the new covenant , the importance of the promises thereof , the weight that is layed in scripture on the righteousness and blood of christ with the redemption that is purchased thereby ; or to the whole work of our salvation , and the peremptory exclusion of the merit of our works by paul form our justification before god ; i am perswaded you would find another manner of rest and peace unto your soul , than all your own works , and your other pretended supplements of them , or reliefs against their defects , are able to supply you withall . and this i hope you will not be offended at , that i have thus occasionally minded you of . chap. iii. a defence of the second chapter of the animadversions . principles of fiat lux re-examined . of our receiving the gospell from rome . our abode with them from whom we received it . in the same page , you proceed to the consideration of my second chapter ; and therein of the principles which i gathered out of your fiat lux ; and which i affirmed , to run through and to animate your whole discourse , and to be the foundation on which your superstructure is built . concerning them all , you say , pag. . that in the sense the words do either naturally make out , or in which i understand them , of all the whole you can hardly own any one . pray s r , remember that i never pretended to set down your words , but to express your sense in my own . and if i do not make it appear , that there is no one of the principles mentioned , which you have not ( in the sense by me declared ) affirmed , and asserted ; i will be contented to be thought to have done you some wrong , and my self much more , for want of attending unto that rule of truth , which i am compelled so often to desire you to give up your self unto the conduct of . the first principle imputed unto your fiat lux is , that we received the gospell first from rome . to which you say , wee , that is we english men , received it first from thence . well then , this is one principle of the ten ; this you own and seek to defend , if you do so in reference unto any other , what will become of your hardly one that you can own ? you have already one foot over the limits which you have newly prescribed your self ; and we shall find you utterly forsaking of them by and by . for the present you proceed unto the defence of this principle and say , but against this you reply , that we received it not first from rome , but by joseph of arimathea from palestine , as fiat lux himself acknowledgeth : s r , if fiat lux say both these things , he cannot mean them in your false contradictory sense , but in his own true one , wee , that is , wee englishmen , the now actuall inhabitants of this land and progeny of the saxons , received first our gospell and christendome from rome , though the brittans that inhabited the land before , differing as much from us as antipodes , had some of them been christened long before us , and yet the christendome that prevailed and lasted among the brittans , even they also as well as we , had it from rome too ; mark this likewise . this matrer must be called over again afterwards , and therefore i shall here be the more brief upon it . in my first answer , i shewed you not only that your position was not true ; but also , that on supposition it were so , it would not in the least advance your intention . here you acknowledg that the brittans at first received not the gospell from rome ; but reply two things , first , that belongs not unto us englishmen or saxons . to which i shall now only say , that if because the brittans have been conquered , we who are now the inhabitants of brittain , may not be thought to have received the gospell from them , from whom the brittans at first received it , seeing it was never utterly extinct in brittany from its first plantation , then much less can the present inhabitants of the city of rome , which hath been conquered oftener than brittain , be thought to have received the gospell from them by whom it was first delivered unto the old romans . for though i confess that the saxons , jutes , and angles made great havock of the antient brittans in some parts of this island , yet was it not comparable unto that which was made at rome ; which at length totilas , after it had been taken and sacked more than once before , marching out of it against belisarius , left as desolate as a wilderness without one living soul to inhabit it . ipse ( totilas ) cum suarum copiarum parte progreditur , romanos qui senatorii erant ordinis secum trahens ; alia omni urbanorum multitudine vel virilis muliebrisque sexus , & puer is in campaniae agres missis : ita ut romae nemo hominum restaret , sed vasta ibi esset solitudo , saith procopius , hist , goth. l. . concerning which action saith sigonius de imper. occid . lib. . vrbs roma incolis omnibus amotis , prorsus est destituta : memorandum inter pauca exempla humanae fortune ludibrium , ac spectaculum ipsis etiam hostibus , quanquam ab omni humanitate remotissimis , miserandum . the city of rome , all its inhabitants being removed , was wholly desolate , an unparallel'd reproach of humane condition , and a spectacle of pity to the very enemies , though most remote from all humanity ! tbe next inhabitants of it , were a mixture of greeks , tbracians , and other nations brought in by belisarius : you may go now and reproach the brittans if you please , with their being conquered by the saxons ; in the mean time pray give me a reason , why the present inhabitants of england , may not date their reception of christianity from the first planting of it in this island , as well as you suppose the present inhabitants of rome may do theirs , from the time wherein it was first preached unto the old romans ? but you except again ; that the christendom that prevailed and lasted among the brittans before the coming of the saxons , came from rome too ; you bid me , mark that likewise . i do consider what you say , and desire you to prove it : wherein yet i will not be very urgent , because i will not put you upon impossibilities ; and your incompetency to give the least colour unto this remarkable assertion , shall be discovered in our further progress . for the present , i shall only mind you , that the christianity which prevailed in brittany , was that which continued among the brittans in wales , after the conquest of these parts of the island by the saxons ; and that , that came not from rome , is manifest from the customes which they observed and insisted on , differing from those of rome , and your refusall to admit those of that church , the story whereof you have in beda lib. . cap. . i know , it may be rationally replied , that rome might , after the time of the first preaching of the gospell in brittain , have invented many new customs , which might be strange unto the brittans at the coming of austin ; for indeed so they had done : but this exception will here take no place ; for the customes the brittish church adhered unto , were such as having their rise and occasion in the east , were never admitted at rome , and so from thence could not be transmitted hither . but there were also other exceptions put in , unto your application of this principle unto your purpose , upon supposition that there were any truth in the matter of fact asserted by you . for , suppose that those who from beyond sea first preached the gospell to the saxons , came from rome , yea were sent by the bishop , or if you please the pope of rome ; i ask , whether it was his religion , or the religion of jesus christ that they brought with them ? did the pope first find it out ? or did they publish it in the name of the pope ? you say , it was the popes religion , not invented but professed by him , and from him derived unto us by his missioners . well , and what more ; for all this was before supposed in my enquiry , and made the foundation of that which we sought further after . i supposed the pope professed the religion which he sent ; and your courtly expression derived unto us by his missioners , is but the same in sense and meaning with my homely phrase , they that preached it were sent by him . on this i enquire , whether it were to be esteemed his religion or no ; that is , any more his , than it is the religion of every one that professeth it ; or did those that were sent baptize in his name , or teach us that the pope was crucified for us ? you answer , that he sent them to preach : i see — nil opus est te circumagi , quendam volo visere non tibi notum . you understand not what i enquire after ; but if that be all you have to say , as it was before supposed , so what matter is it , i pray , who planted , and who watered ; it was the religion of christ that was preached , and god that gave the encrease : christ liveth still , his word abideth still , but the planters and waterers are dead long ago . again , what though we received the gospell from rome ? doth it therefore follow , that we received all the doctrines of the present church of rome at the same time ? pope gregory knew little of the present romane doctrine about the pope of rome . what was broached of it , he condemned in another , ( even john of constantinople , who fasted for a kind of popedome , ) and professed himself an obedient servant to his good lord the emperour . many a good doctrine hath been lost at rome since those old dayes , and many a new fancy broached , and many a tradition of men taught for a doctrine of truth . hipolyte , sic est ; thes●i vultus amo , illos priores quos tulit quondam puer , quum prima puras barba signaret genas , et ora flavus tenera tingebat rubor . we love the church of rome , as it was in its purity and integrity , in the dayes of her youth and chastity , before she was deflowred by false worship ; but what is that to the present roman carnall confederacy ? if then any in this nation did receive their religion from rome , as many of the saxons had christianity declared unto them , by some sent from rome for that purpose ; yet it doth not at all follow , that they received the present religion of rome . hei mihi qualis ? — quantum mutatur ab illa ? which of old she prosessed . multa dies variusque labor mutabilis aevi , rettulit in pejus . and this sad alteration , declension , and change , we may bewail in her , as the prophet did the like apostacy in the church of the jews of old , how is the faithfull city become an harlot ? it was full of judgement , righteousness lodged in it , but now murderers ; thy silver is become dross , thy wine mixt with water . he admires that it should be so ; was not ignorant how it became so ; no more are others in reference unto your apostacy . and what if we had received from you , or by your means , the religion that is now professed at rome , i mean the whole of it ; yet we might have received that with it , namely the bible , which would have made it our duty , to examine , try , and reject any thing in it , for which we saw from thence just cause so to do ; unless we should be condemned for that , for which the bereans are so highly commended . so that neither is your position true , nor if it were so would it at all advantage your pretensions . i adde also , did not the gospel come from another place to rome , as well as to us , or , was it first preached there ? this you have culled out , as supposing your self able to say something unto it ; and what is it ? properly speaking , it came not so to rome , as it came to us : for one of the twelve fountains , nay two of the thirteen , and those the largest and greatest , were transferred to rome , which they watered with their blood . we had never any such standing fountain of our christian religion here , but only a stream derived unto us from thence . it is the hard hap it seems of england , to claim any priviledge or reputation , that may stand in the way of some mens designs . no apostle , nor apostolicall person , must be allowed to preach the gospel unto us , lest we should peirk up into competition with rome . but though rome it seems must alwayes be excepted , yet i hope you do not in generall conclude our condition beneath that of any place , where the gospel at first was preached , by one or two apostles , so as to cry , properly speaking , it came not to us at all . what think you of jerusalem , where christ himself and his twelve apostles all of them preached the gospel ? or what think you of capernaum , that was lifted up to heaven , in the priviledge of the means of light granted for a while unto them ? do you think our condition worse than theirs ? the two fountains you mention , were opened at antioch in syria , as well as at other places , before they conveyed one drop of their treasures to rome ; which whether one of them ever did by his personall presence , is very questionable . and by this rule of yours , though england may not , yet every place where s t peter and st paul preached the gospel , may contend with rome as to this priviledge . and what will you then get by your trumphing over us ? non vides id manticae quòd à tergo est : when men are intent upon a supposed advantage , they oftentimes overlook reall inconveniencies that lye ready to seize upon them , as it befalls you more than once . besides there is nothing in the world more obscure , than by whom , or by what means the gospel was first preached at rome : by s t paul it is certain it was not : for before ever he came thither , there was a great number converted to the faith , as appears from his epistle , written about the fourteenth year of claudius , and the fifty third of christ. nor yet by peter ; for not at present to insist on the great incertainty whether ever he was there or no , which shall afterwards be spoken unto , there is nothing more certain , than that about the sixth year of claudius , and fourty fifth of christ , he was at antioch , gal. . ( baronius makes the third of claudius , and the fourty fifth of christ to contemporize , but upon a mistake ) and some say he abode there a good while , sundry years , and that upon as good authority , as any is produced for his coming to rome . but it is generally granted , that there was a church founded at rome that year , but by whom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as socrates said of the preference of the condition of the living or dead ) is known to god alone , of mortall men not to any : jam sumus ergo pares . for , to confess the truth unto you , i know not certainly who first preached the gospel in brittain ; some say peter , some paul , some simon zelotes , most joseph of arimathea , as i have elsewhere shewed ; by whom certainly i know not : but some one it was or more , whom god sent upon his arrand , and with his message . no more do you know who preached it first at rome , though in generall it appears that some of them at least were of the circumcision , whence the very first converts of that church , were variously minded about the observation of mosaicall rites and ceremonies . and i doubt not but god in his infinitely holy wisdome and providence , left the springs of christian religion , as to matter of fact , in the first introductions of it into the nations of the world , in so much darkness , as to the knowledge of after-times , to obviate those towring thoughts of preheminency , which he foresaw that some men from externall advantages would entertain , to the no small prejudice of the simplicity of the gospel , and ruine of christian humility . as far as appears from story ; the gospel was preached in england , before any church was founded at rome : it was so , saith gildas , summo tempore tiberii caesaris , that is , extremo ; about the end of the raigh of tiberius caesar , who died in the thirty ninth year of christ , five or six years at least before the foundations of the roman-church were layed ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . these things we must speak unto , because you suppose them of importance unto your cause . the second assertion ascribed unto your fiat in the animadversions is , that whence and from whom we first received our religion , there and with them we must abide therein , to them we must repair for guidance ; and return to their rule and conduct , if we have departed from them . to which you now say , this principle as it is never delivered by fiat lux , though you put it upon me , so is it in the latitude it carries , and wherein you understand it , absolutely false , never thought of by me , and indeed impossible : for how can we abide with them in any truth , who may not perhaps abide in it themselves ? great part of flanders was first converted by english men , and yet are they not obliged to accompany the english in our now present wayes . i am glad you confess this principle now to be false ; it was sufficiently proved so to be in the animadversions , and your whole discourse rendred thereby useless : for to what purpose will the preceding assertion so often incuicated by you serve , if this be false ? for what matter is it from whence or whom wereceive the profession of religion , if there be no obligation upon us to continue in their communion , any further than as we judge them to continue in the truth ? and to what purpose do you avoid the consideration of the reasons and causes of our not abiding with you , and manage all your charge upon the generall head of our departure , if we may have just cause by your own concession so to do ? it is false then by your own acknowledgement , and i am as sure , in the sense which i understand it in , that it is yours . and you labour with all your art to prove and confirm it , both in your fiat , pag. , , , . and in this very epistle , pag. , , , , &c. on the account that the gospel came unto us from rome , you expresly adjudge the preheminence over us unto rome , and determine that her we must all hear , and obey , and abide with . but if you may say and unsay , assert and deny , avow and disclaim at your pleasure , as things make for your advantage , and think to evade the owning of the whole drift and scope of your discourse , by having expressed your self in a loose flourish of words ; it will be to no great purpose further to talk with you : quo te●eam vultus mutantem protea nodo ? to lay fast hold , and not startle at a new shape , was the counsell his daughter gave to menelaus . and i must needs urge you to leave off all thoughts of evading , by such changes of your hue , and to abide by what you say . i confess , i believe you never intended knowingly to assert this principle in its whole latitude , because you did not , as it should seem , consider how little it would make for your advantage , seeing so many would come in for a share in the priviledge intimated in it with your roman church , and you do not in any thing love competitors . but you would fain have the conclusion hold as to your roman church only ; those that have received the gospel from her , must alwayes abide in her communion . that this assertion is not built on any generall foundation of reason or authority , your self now confess . and that you have no speciall priviledge to plead in this cause , hath been proved in the animadversions , whereof you are pleased to take no notice . chap. iv. further vindication of the first chapter of the animadversions . church of rome not what she was of old . her falls and apostacy . difference between idolatry , apostacy , heresie , and schism . principles of the church of rome condemned by the antient church , fathers , and councels . imposing rites unnecessary . persecution for conscience . papall supremacy . the branches of it . papall personall infallibility . religious veneration of images . the third assertion which you review is , that the roman profession of religion , and practice in the worship of god , are every way the same as when first we received the gospel from rome , nor can they ever otherwise be ; whereunto you say , this indeed though i do no where formally express it , yet i suppose it , because i know it hath been demonstratively proved a hundred times over . you deny it hath been proved , why do you not then disprove it ? because you decline , say you , all common places . all that i affirmed was , that you did suppose this principle , and built many of your inferences on the supposition thereof , which you here acknowledge . and so you have already owned two of the principles , whereof in the foregoing page you affirmed , that you could hardly own any one , and that in the sense wherein by me they are proposed and understood . but what do you mean that you no where formally express it ? if you mean , that you have not set it down in those syllables , wherein you find it expressed in the animadversions , no man ever said you did ; you do not use to speak so openly and plainly : to do so would bring you out of the corners , which somewhat that you pretend unto never lead you into . but if you deny , that you asserted and laboured to prove the whole and entire matter of it , your following discourse wherein you endeavour a vindication of the sophisme , wherewith you pleaded for it in your fiat , will sufficiently confute you . and so you have avowed already two , of the hardly any one , principles ascribed unto you : and this you say hath been demonstratively proved an hundred times over , and ask me why i do not disprove it , giving a ridiculous answer , as from me , unto your enquiry . but pray s r talk not of demonstrations in this matter ; palpable sophismes , such as your masters use in this cause , are far enough from demonstrations . and if you think it enough for you to say , that it hath been proved , why is it not a sufficient . answer in me to remind you that it hath been disproved , and your pretended proofs all refuted . and according to what rules of logick , do you expect arguments from me to disprove your , assertion , whilest i was only answering yours that you produced in its confirmation ? but that you may not complain any more , i shall make some addition of the proofs you require by way of supererrogation , when we have considered your vindication of your former arguments , for the confirmation of this assertion , wherewith you closed your discourse in your fiat lux. this you thus propose again , the roman was once a true flourishing church , and if she ever fell , she must fall either by apostasie , heresie , or schisme . so you now mince the matter ; in your fiat it was a most pure flourishing and mother church ; and you know there are many that yet acknowledge her a true church , as a theif is a true man ; who will not acknowledge her to be a pure church , much less most pure . god be mercifull to poor worms , this boasting doth not become us ; it is not unlike hers who cryed , is it as a queen and shall see no sorrow ; i wish you begin to be sensible and ashamed of it : but yet i fear it is otherwise ; for whereas in your fiat you had proclaimed your roman church and party , to be absolutely innocent and unblameable , you tell us pag. . of your epistle , that you can make it appear that it is far more innocent and amiable than you have made it ; more than absolutely innocent it seems , a note so high that it sounds harshly . and whereas we shall manifest your church to have lost her native beauty , we know that no painting of her , which is all you can do , will render her truly amiable unto a spirituall eye : she hath too often defiled her self , to pretend now to be lovely . but to this you say i reply , the church that then was in the apostles time was indeed true , not the roman church that now is ; and adde , so , so , then i say that former true church must fall sometime or other , when did she fall , and how did the sall by apostasie , heresie , or schisme . s r , you very lamely represent my answer , that you might seem to say something unto it , when indeed you say nothing at all . i discover unto you the equivocation you use in that expression , the church of rome , and shew you that the thing now so called by you , had neither being nor name , neither essence nor affection in the dayes of old ; it s very being is but the terminus as quem , of a churches fall . i shewed you also , that the church of old that was pure , fell , not whilest it was so , but that the men who succeeded in the place , where they lived in the profession of religion , gradually fell from the purity of that profession , which the church at its first planting did enjoy . but all that discourse you pass by , and repeat again your former question , to which you subjoyn my first answer , which was , it was possible she might fall by an earthquake , as did those of colosse and laodicea ; to which you , we speak not here of any casuall or naturall downfall , or death of mortals , by plague , famine , or earthquake , but a morall and voluntary lapse in faith . what do you speak to me of earthquakes ? it is well you do so now explain your self ; your former enquiry was only in generall , how or by what means she ceased to be what she had been before , as though it were impossible to assign any such ; neither did i exclude the sense whereunto you now restrain your words . and had i only shewed you , that it was possible she might fall , and come to nothing , and yet not by any of the wayes or means by you mentioned , without proceeding unto the consideration of them also , yet your especiall enquiry being resolved into this generall one , from whence it is taken , how a pure flourishing church may cease to be so , i had rendred your enquiry useless unto your present purpose , though i had not answered your intention : for certainly that which ceaseth to be , ceaseth to be pure , seeing non entis nullae sunt affectiones . the church of the brittains in this part of the ●sland , now called england , was once as pure a church as ever was the church of rome , yet she ceased to be long since , and that neither by apostasie , here sie , nor schisme , but by the sword of the saxons . and to tell you the truth , i do not think the old church of rome unconcerned in this instance , then especially when rome was left desolate by totilas , and without inhabitant ; for the church of rome is urbis , and not as you vainly imagine , orbi● ecclesia . again , i told you she might fall by idolatry , and so neither by apostasie heresie , or schisme . to which you reply , good s r , idolatry is a mixt misdemeanour both in faith and manners ; i speak of the single one of faith ; and he that falls by idolatry , if he keep still some parts of christianity entire , he falls by heresie , by apostasie if he keep none . i am perswaded you are the first that ever gave this description of idolatry , and the last that will do so ; it is a mixt misdemeanour in faith and manners . manners you speak of in contradistinction to faith , and you so explain your self , in which sense they relate only unto morall conversation , regulated by the second table . that idolatry hath been and is constantly attended with corruption in manners , the apostle declares , rom. . and i willingly grant ; but how in its self , or its own nature , it should come to be a mixt misdemeanour in faith and in manners , i know not ; neither can you tell me which is the fleshy , which is the fishy part of this dagon ; what it is in it that is a misdemeanour in faith , and what in manners . according to this description of yours , an idolater should be an ill mannered , or an unmannerly heretick . but you speak of the single misdemeanour in faith ; but who gave you leave so to restrain your enquiry ? i allowed you before to except against one instance , whereby many a church hath fallen ; but if you will except idolatry and manners also , your endeavour to provide a shelter for your guilt , is shamefull and vain . for what you except out of your enquiry , if you confess not to have been , yet you do that it may be , or might have been : and you do wisely to let your adversary know , that he is to strike you only where you suppose your self armed , but by all means must let your naked parts alone ; and doubtless he must needs be very wise who will take your advice . the church of judah was once a pure church in the dayes of david ; how came she then to fall ? by apostasie heresie , or schisme ? i answer if you will give me leave , she fell by idolatry , and corruption of manners , against both which the prophets were protestants , king. . . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god protested against them by his prophets . again the same church reformed in the dayes of ezra , nehemiah , zerubbabel , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the great congregation , was a pure church ; how did it fall ? not by idolatry as formerly , but by corruption of life , unbelief , and rejecting the word of god for superstitious traditions , untill it became a den of thieves . you see then there are other wayes of a churches falling from its pristine purity , than those by you insisted on . and if you shall enquire how it may fall , you must exclude nothing out of your enquiry , whereby it may do so , and whereby some churches have done so . and if you will have my thoughts in this matter , they are , that the beginning of the fall of your church and many others , lay in unbelief , corruption of life , conformity to the world , and other sins that were found in the most of its members . and it is a fancy to dream of the purity of a church , in respect of its outward order , when the power and life of godliness is lost in its members ; and a wicked device to suppose a church may not be separated from christ by unbelief , whilest it abides in an externall profession of the doctrine of faith . such a church though it may have a name to live , yet indeed is dead , and dead things are unclean . we speak of its purity and acceptation thereon in the sight of god ; neither will men dead in trespasses and sins , be terrible unto any , as an army with banners , unless they are like those in lucilius , who , vt pueri infantes credunt signa omnia ahena vivere & esse homines ; sic isti omnia ficta vera putant ; credunt signis cor inesse ahenis . as lactantius reports him . but you say . if they fall by idolatry and yet keep any parts of christianity , they fall by heresie . but why so ? would you had thought it incumbent on you to give a reason of what you say . are idolatry and heresie the same ? tertullian who of all the old ecclesiasticall writers most enlargeth the bounds of idolatry , defines it to be omnis circa omne idolum famulatus & servitus ; any worship or service performed in reference to , or about any idoll . i do not remember that ever i met with your definition of idolatry in any author whatever . bellarmine seems to place it in creaturum aeque colere ac deum to worship the creature as much or equally with the creator : which description of it , though it be vain and groundless , for his aeque is neither in the scripture nor any approved author of old required to the constituting of the worship of any creature idolatrous , yet is not this heresie neither , but that which differs from it toto genere . we know it to be cultus religiosus creaturae exhibitus , any religious worship of that whish by nature is not god : and so doth your thomas grant it to be . gregory de valentia another of your great champions contends , that tanqnam deo , as unto god , is to be added unto the definition : as though religious worship could be given unto any thing , and not as unto god really and indeed , though not intentionally as to the worshipper . where a man gives religious worship , there he doth ipso facto assign a divine eminencie , say he what he will to the contrary : neither will his intention of not doing it as unto god , any more free him from idolatry , than an adultress will be free by not looking on her adulterer as her husband . i confess he adds afterwards a distinction that is of great use for you , and indispensably necessary for your defence ; de idol . lib. cap. . s t peter he tells us insinuates some worship of idols , cultum aliquem simulachrorum , to wit , that of the holy images to be right , or lawfull , when he deterreth believers ab illicitis idolorum cultibus , from the unlawfull worship of idols ; pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this were somewhat indeed , if all epithetes were distinguishing , none aggravating or declarative . when virgil said dulcia mella premes , geor. . he did not insinuate that there was any bitter honey . nor is it allowable only for poets , to use explaining and declaring epithetes ; but aristotle allowes it in the best oratours also , so they use not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , long or unseasonable ones , or the same frequently : and the use of this here by peter is free from all those vices . when the romane orator cryed out ô scelus detestandum , o wickedness to be abhorred , he did not intend to insinuate that there was a wickedness not to be abhorred , or to be approved . but if it will follow hence that your church is guilty only of lawfull idolatry , i shall not much contend about it . yet i must tell you , that as the poor woman when the physicians in her sickness told her still that what she complained of was a good sign , cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good signes have undone me ; your lawfull idolatry if you take not better heed , will undo you . in the mean time as to the coincidence you imagin between idolatry and heresie , i wish you would advise with your angelicall doctor , who will shew you how they are contradistinct evils , which he therefore weighs in his scales , and determines which is the heaviest , ae q. . a. ad . the church in the wilderness fell by its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , its making and worshiping a golden calfe , as a representation of the presence of god. that they kept some parts of the doctrine of truth entire , is evident from their proclamation of a feast to jehovah . do any men in their wits use to say this fall was by heresie , though all agree it was by idolatry ? so that your church might fall by idolatry and not fall formally by heresie , according to the genuine importance of the word , the use of it in the scriptures , or the definition given of it by the schoolmen , or any sober writer of what sort soever . and here i must desire you to stay a little , if you intend to take protestants along with you : they constantly return this answer unto you in the first place , and tell you , that your church is fallen by idolatry ; it is fallen in the worship which you give unto the consecrated host , as you call it , wherein if the scriptures which call it bread , and the fathers who terme it the figure of the body of christ , if reason , and all our senses deceive us not , you are as plainely idolatrous as the poor wretches which fall down and worship a piece of red cloth : so your own costerus assures us , enchirid. cap. . tolerabilior , saith he , est eorum error , qui pro deo solunt statuam auream , aut argenteam , aut alterius materis imaginem , quomodo gentiles deos suos venerabantur , vel pannum rubrum in hastam elevatum , quod narratur de lappis , vel viva animalia at quondam aegyptii , quam eorum qui frustum panis colunt . their errour is more tolerable who worship a golden or silver statue , or an image of any other matter for a god , as the gentiles worshipped their gods , or a ragge of red cloth lifted upon a spear , as it is reported of the laplanders , or living creatures , as did the egyptians of old , than theirs who worship a piece of bread . this is that which made averoes cry out , seeing the christians eat the god whom they worship , let my soul be among the philosophers . you do the same in your worship of the cross , which the chiefest among you maintain ●o be the same that is due to christ himself . and you are in the same path still in the religious adoration you give unto the blessed virgin , your prayers to her , and invocations of her , which abound in all your books of devotion , and generall practice . and what need we mention any particular instances , when you have begun some of your conciliary actions ; the greatest solemnities of christianity amongst you , with invocation of her for help and assistance . so did your councell of lateran joyning with cardinall cajetan in their opening of the second session , in these words ; quoniam nihil est quod homo de semetipso sine auxilio opeque divina possit polliceri , ad gloriosam ipsam virginem dei matrem primum convertam orationem meam . seeing there is nothing that a man may promise to himself as of himself without divine help and assistance , i will first turn my prayer unto the glorious virgin the mother of god. this was the doctrine , this the practice , this the idolatry of your lateran councell . and again in the th session , deiparae nostrae presidium imploremus ; let us pray for the help or protection of our blessed mother of god. and in the th session of the same councell , stephen arch● bishop of patras prays ; vt ipsa beata virgo , angelorum domina , fons omnium gratiarum , quae omnes hereses interemit , cujus opera magus reformatio , concordia principum , & vera contra infideles expeditio fieri debet opem ferre dignetur : that the blessed virgin , the lady of angels , the fountaion of all graces , who destroyeth all heresies , by whose assistance , the great reformation , the agreement of princes , and sincere expedition against the infidels ( the business of that councell ) ought to be performed , would vouchsafe to help him , that he might , &c. and thereupon sings this hymne unto her , recorded in the acts of the councell ; omnium splendor decus & perenne virginum lumen , genetrix superni gloria humani generis maria unica nostri . sola tu virgo dominaris astris , sola tu terrae maris atque coeli lumen , inceptis saveas rogamus inclyta nostris . vt queam sacros reserare sensus qui latent chart is nimium severi ingredi & celsae , duce te benigna maeniaterra . o mary the beauty , honour and everlasting light of all virgins , the mother of the highest , the only glory of mankind ; thou virgin alone rulest the stars ; thou alone are the light of earth , sea and heaven ; do thou o glorious lady , wee entreat , prosper my endeavours ; that i may unfold the sacred senses which lye hid in the too severe writings ( of the scripture ) and kindly give me under thy goodness to enter the walls of the heavenly countreys . i suppose it cannot be doubted whence the pattern of this conciliary prayer was taken ; it is but an imitation of phaebe , sylvarúmque potens diana lucidum coeli decus , o colendi semper & culti , date quae precamur tempore sacro . alme sol curru nitido diem qui promis & celas aliusque & idem nasceris , possis nihil urbe roma visere majus . rite maturos aperire partus lenis itithia , tuere matres sive tu lucina probas vocari seu genitalis diva . and if this be not plainely to place her in the throne of god i know not what can be imagined so to do . your worship of angels and of saints is of the same importance , concerning whom you do well to entitle your paragraph hero's ; your doctrine and practice concerning them , being the very same with those of the antient heathen , in reference unto their daemons and hero's . so your own learned vives confesseth of many of you ; in august . de civit. dei , lib. . cap. ult . multi christiani , saith he , divos divasque non aliter venerantur quam deum ; nes video in multis quod sit discrimen inter eorum opinionem de sanctis , & id quod gentiles , putabant de suis diss. many christians worship hee and shee saints , no otherwise than they do god ; neither do i see in many things what difference there is between their opinion concerning the saints , and that which the heathen thought of their gods. and it is known what polidore virgil before him affirmed to the same purpose : your idolatry in the worship of images of all sorts shall be afterwards declared . be then this a single or mixt misdemeanour it matters not , a misdemeanour it is , whereby we affirm that the roman church is fallen from its pristine purity . and this we think is a full answer unto your enquiry . we need not , you cannot compell us to go one step farther . but our way is plain and invites us . i shall therefore proceed to let you see once again that she is fallen by all the wayes you thought meet to confine your enquiry unto . you proceed , finding your self puzled , in the third place you lay on load , she fell say you , by apostasie , idolatry , heresie , schisme , licentiousness and prophaneness of life . and in this you do not much unlike the drunken youth , who being bid to hit his masters finger with his , when he perceived he could not do it , he ran his whole fist against it . seriously s r , you have the worst success in your attempts for a little wit and merriment that ever i met with . if you would take my advice , you should not strain your genius for that which it will not affoard you : you forget the old rule , tu nihil invita dies faciesve minerva . any other diversion were better than this which proves so succesless : yet i must confess you deserve well of pastime , seeing to serve its interests you so often make your self ridiculous , as you now do in this pittifull story . and i cannot tell you whether my answer have touched your finger or no , but i am sure , if it be true , it strikes your cause to the heart ; and i am as sure of the truth of it , as i am that i am alive . and you see how i am pusled , even as he was who cryed inopem me copia fecit . your church hath fallen so many wayes , all so foully and evidently , that it is hard for any man to chuse what instance to insist upon , who is called on to charge her , as you by your enquiry of them , do on your protestant readers . and for my part , i had rather you should take your choyce , against which of the things mentioned you think your self best able to defend her . and may it please you to chuse your instance , if i prove not your church to have fallen by it , i will promise you to become a papist . you proceed to your own particulars , and ask , did shee fall by apostasie : to which you subjoyn my words , by a partiall not a totall one ; with your reply , good s r , in this division apostasie is set to express a totall relapse in opposition to heresie which is the partiall . i see you have as little mind to be drawn to the consideration of your apostasie , as of your idolatry ; and would fain post off all to heresie , under a corrupt notion of which terme , you hope to find some shelter for your self and your church , although in vain . but verte omnes tete in facies , & contrahe quicquid sive animis , sive arte vales . you must bear the charge of apostasie also . for why must that needs be the notion of these termes in the division you made , that you now express ? is it from the strict sense and importance of the words themselves , or from the scripturall or ecclesiasticall use of them , or whence is it , that it must be so , and that it is so ? none of these will give you any relief , or the least countenance unto your fancie . both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in themselves of an indifferent signification , denoting things or acts , good or evill , according to their accidentall limitations and applications . it is said of some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they will depart from the faith , tim. . . and the same apostle speaking of them that name the name of christ , sayes , let every one of them depart from iniquity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tim. . . so that the word it self signifies no more but a single and bare departure from anything , way , rule , or practice be it good or bad , wherein a man hath been ingaged , or which he ought to avoid and fly from . and this is the use of it in the best greek authors : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are such in homer who are farre distant or remote on any account from any thing or place . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in aristotle things very remote . to leave any place , company , thing , society , or rule , on any cause , is the common use of the word in thucydides , plutarch , lucian , and the rest of their companions in the propriety of that language . apostasia by ecclesiasticall writers , is restrained unto either a back sliding in faith subjective and manners , or a causeless relinquishment of any truth before professed . so the jews charge paul , acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou teachest apostasie from moses law. such also is the nature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a speciall option , choyce , or way in profession of any truth or error . so paul calls pharisaisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , act. . . the most exact heresie or way of religion among the jews . and clemens alexandrinus , strom , lib. . calls christian religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the best heresie . and the great constantine in one of his edicts calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the catholick or generall heresie ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most holy heresie . the latines also constantly used that word in a sense indifferent . cato , faith cicero , est in ea heresi quae nullum orationis florem sequitur . the words therefore themselves you see are of an indifferent signification , having this difference between them , that the one for the most part is used to signifie the relinquishment of that which a man had before embraced , and the other a choice or embracing of that which a man had not before received or admitted . and this difference is constantly observed by all ecclesiasticall writers , who afterwards used these words in the worst or an evill sense ; so that apostasie in this appropriation of it , denotes the relinquishment of any important truth or way in religion ; and heresie the choice or embracement of any new destructive opinion or principle or way in the profession thereof . a man then may be an apostate by partiall apostasie , that is depart from the profession of some truth he had formerly embraced , or the performance of some duty which he was engaged in , without being an heretick , or choosing any new opinion which he did not before embrace . thus you signally call a monke that deserts his monasticall profession an apostate , though he embrace no opinion which is condemned by your church , or which you think hereticall . and a man may be an heretick , that is choose and embrace some new false opinion , which he may coyn out of his own imagination , without a direct renunciation of any truth which before he was instructed in . and this is that which i intended , when i told you that your church is fallen by partiall apostasie and by heresie . shee hath renounced many of the important truths which the old roman church once believed and professed , and so is fallen by apostasie . and she hath invented or coyned many articles pretended to be of faith , which the old roman church never believed , and so is fallen by heresie also . now what say you hereunto ? why , good s r , in this division apostasie is set to express a totall relapse in opposition to heresie , which is the partiall . but who gave you warrant or leave so to set them ? it would it may be somewhat serve your turn , in evading the charge of apostasie , that lyes against your church ; but , good s r , will not prove that you may thus confound things for your advantage . idolatry is heresie , and apostasie is heresie , and what not , because you suppose you have found a way to escape the imputation of heresie . i say then yet again in answer to your enquiry , that your church is fallen by apostasie , in her relinquishment of many important truths , and neglect of many necessary duties , which the old roman church embraced and performed . that these may be the more evident unto you , i shall give you some few instances of your apostasie , desiring only that you would grant me , that the primitive church of rome believed and faithfully retained the doctrine of truth , wherein from the scripture it was instructed . that church believed expresly , that all they who die in the lord do rest from all their labours , rev. . . which truth you have forsaken , by sending many of them into the flames of purgatory . it believed , that the sufferings of this life are not worthy of the glory that shall be revealed in us , rom. . . your church is otherwise minded , asserting in our works and sufferings a merit of , and condignity unto the glory that shall be received . it believed , that we were saved freely , by grace , by faith , which is not of our selves , but the gift of god , not by works , left any one should boast , eph . . tit. . . and therefore besought the lord not to enter into judgement with them , because in his sight no flesh could be justified , psal. . . . . and you are apostatized from this part of their faith . it believed , that christ was once only offered , heb. . and that it could not be that he should often offer himself , because then he must have often suffered and died , heb. . . which faith of theirs you are departed from . it believed , that we have one only mediatour and intercessour with god , tim. . . joh. . . wherein also you have renounced their perswasion ; as likewise you have done in what it professed , that we may invocate only him , in whom we do believe , rom. . . it believed , that the command to abstain from meats and marriage , was the doctrine of devils , tim. . , . do you abide in the same faith ? it believed , that every soul without exception , was to be subject to the higher powers , rom. . . you will not walk in the steps of their faith herein . it believed , that all image-worship was forbidden , exod. . and whether you abide in the same perswasion , we shall afterwards examine . and many more instances of the like kind , you may at any time be minded of . you hast to that you would fain be at , which will be found as little to your purpose , as those whose consideration you so carefully avoid . you say , did she fall by heresie in adhering to any errour in faith , contrary to the approved doctrine of the church ? here you smile seriously , and tell me , that , since i take the roman and catholick church to be one , she could not indeed adhere to any thing , but what she did adhere unto . s r , i take them indeed to be one : but here i speak ad hominem , to one that doth not take them so . and then , if indeed the roman church had ever swerved in faith , as you say she has , and be her self as another ordinary particular church , as you say she is , them might you find some one or other more generall church , if any there were , to judge her ; some oecumenicall councell to condemn her ; some fathers , either greek and latin , expresly to writs against her , as protestants now do ; some or other grave authority to censure her ; or at least some company of believers , out of whose body she went , and from whose faith she fell . none of which , since you are not able to a assign , ( wherein you have spoken more rightly , than you were aware of ; for , not to be able to assign none of them , infers at least an ability to assign some , if not all of them ) my query remains unanswered , and the roman still as flourishing a church as ever she was . answ. . you represent my answer lamely . i desire the reader to consult it in the animadversions , pag. , , . what you have taken notice of , discovers only your fineness , in making heresie an adherence to an errour in faith , contrary to the doctrine of the church ; and your selves the church , whereby you must needs be secured from heresie , though you should adhere to the most hereticall principles that ever were broached in the world . but nothing of all this , as i have shewed , will be allowed you . . as we have seen some of the reasons , why you were so unwilling to try the cause of your church , on the heads of idolatry and apostasie ; so here you discover a sufficient reason , why you have passed over your other head of schism , in silence . you avow your self one of the most schismaticall principles , that were ever adhered unto by any professing the name of christ. the roman church and the catholick are with you one and the same . is not this petilianus his , in parte donati ; nay basilides his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epiphan . heres . . we only are men , all others are dogs and swine . macte virtute ! if this be not to shew modcration , and to persue reconciliation , at once to shut out all men but your selves from the church here , and consequently heaven hereafter , what can be thought so to be ? in earnest s r , you may talk what you please of moderation , but whilest you avow this one wretched schismaticall principle , you do your endeavour to exclude all true christian moderation out of the world . . why do you conclude , that your query is not answered ? suppose one question could not be answered , doth it necessarily follow that another cannot ? i suppose , you take notice that this is another question , and not that at first proposed , as i told you before . your first enquiry was about your churches crime , this is about her conviction and condemnation ; and your conclusion hath no strength in it , but what is built on this unquestionable maxim , that , none ever offended , who was not publickly judged ; as though there were no harlot in the world but those that have been carted . it is enough s r , that her condition is sub judice , as it will be , whether you or i will or no ; and that there is not evidence wanting for her conviction , nor ever was since her fall , though it may be it hath not at all times been so publickly managed . and yet so vain is your triumphant conclusion , that we rest not here , but prove also that she hath been of old judged and condemned , as you will hear anon . and thus i have once more given you an answer to your enquiry , how your church fell ; namely , that she hath done so by all the wayes and means , by which it is possible for a church to fall . she failed under the just hand of god , when the persons of that vrbick church were extirpated , partly by others , but totally by totilas ; as the brittish church in england fell by the sword of the saxons . she hath fallen by idolatry , and corruption of life , as did the church of the jews before the captivity . she hath fallen by her relinquishment of the written word , as the only rule of faith and worship , and by adhering to the uncertain traditions of men , as did the church of the jews after their return from captivity . she hath fallen by apostasie , in forsaking the profession of many important truths of the gospel , as the church of the galatians did for a season , in their relinquishment of the doctrine of justification by grace alone . she hath fallen by heresie , in coyning new articles of faith , and imposing them on the consciences of the disciples of christ , as the montanists did with their new paraclete , and rigid observances . she hath fallen by schisme in her self , as the judaical church did when divided into essenes , sadduces , and pharisees : setting up pope against pope , and councell against councell , continuing in her intestine broils for some ages together ; and from all others , by the wretched principle , but-now avowed by you , as the donatists did of old . she hath fallen by ambition , in the hildebrandine principle , asserting a soveraignty in the pope over the kings and potentates of the earth , whereof i can give you no precedent instance , unless it be of him , who claimed the kingdomes of the world to be his own , and boasted that he disposed of them at his pleasure , mat. . and now i hope you will not take it in ill part , that i have given you a plain answer unto your question , which , as i suppose , was proposed unto us for that end and purpose . but although these things are evident and sufficiently proved , yet i see nothing will satisfie you , unless we produce testimonies of former times , to manifest that your church hath been arraigned , judged , condemned , written against , by fathers , councils , or other churches . now though this be somewhat an unreasonable expectation in you , and that which i am no way bound unto by the law of our discourse to satisfie you in ; yet to prevent for the future such ivasions , as you have made use of on all occasions in your epistle , i shall in a few pregnant and unquestionable instances , give you an account both when , how , and by whom the falls of your church have been observed , reproved , condemned , and written against . only unto what shall be discoursed unto this pnrpose , i desire liberty to premise these three things , which i suppose will be granted . dabitur ignis tamen , et si ab inimicis petam . the first is , that , what is by any previously condemned , before the embracing and practice of it , is no less condemned by them , than if the practice had preceded their condemnation . though you should say that your avowing of a condemned errour , would make it no errour ; yet you cannot say that it will render it not condemned : for that which is done , cannot be undone , say you what you will. secondly , that , where any opinion or practice in religion , which is embraced and used by your church , is condemned and written against , that then your church which so embraceth and useth it , is condemned and written against . for neither do protestants write against your church , or condemn it , on any other account , but of your opinions and practices ; and you require but such a writing and condemnation , as you complain of amongst them . thirdly , i desire you to take notice , that i do not this , as though it were necessary to the security and defence of the cause which we maintain against you . it is abundantly sufficient and satisfactory unto our consciences , in your casting us out from your communion , that all the wayes whereby we say your church is fallen from her pristine purity , are judged and condemned in the scripture , the word of truth ; whither we appeal for the last determination of the differences between us . these things being premised , to prevent such evasions as you have accustomed your self unto , i shall , as briefly as i can , give you somewhat of that , which you have now twice called for . . your principle and practise in imposing upon all persons and churches a necessity of the observation of your rites and ceremonies , customes and traditions , casting them out of communion who refuse to submit unto this your great principle of all the schisms in europe , was contradicted , written against , condemned by councels and fathers , in the very first instance that ever you gave of it . be pleased to consider that this concerns the very life and being of your church : for if you may not impose your constitutions , observances , and customes upon all others , actum est , there is an end of your present church state. let us see then how this was thought of in the dayes of old : victor the bishop of rome , an ▪ dom. . condemns and excommunicates the churches of asia , because they would not joyn with him in the celebration of easter precisely on the lords day . did this practise escape uncontrolled ? he was written against , by the great irenaeus , and reproved that he had cast out of communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whole churches of god , for a triviall cause . his fact also was condemned in the justification of those churches , by a councell in palestine , where theophilus presided ; and another in asia , called together for the same purpose by polycrates ; euseb. eccles. hist. lib. . cap. , , , . this is an early instance of a considerable fall in your church , and an open opposition by councels and fathers made unto it . and do not you , s r , deceive your self , as though the fact of victor were alone concerned in this censure of irenaeus and others . the principle before mentioned , which is the very life and soul of your church , is condemned in it . it was done also in a repetition of the same instance attempted here in england by you , when austine that came from rome would have imposed on the brittish churches the observation of easter according to the custome of the roman church ; the bishops and monks of these churches , not only rejected your custome , but the principle also from whence the attempt to impose it on them did proceed ; protesting , that they owned no subjection to the bishop of rome , nor other regard , than what they did to every good christian. concil . anglican . p. . . your doctrine and practise of forcing men by carnall weapons , corporall penalties , tortures , and terrors of death , unto the embracement of your profession , and actually destroying and taking away the lives of them that persist in their dissent from you , is condemned by fathers and councels , as well as by the scriptures , and the light of nature its self . it is condemned by tertullian , apol. cap. . videte , saith he , ne & hoc ad irreligiositatis elogium concurrat , adimere libertatem religionis , & interdicere optionem divinitat is , ut non liceat mihi colere quod velim , sed cogar colere quod nolim ; with the like expressions , in twenty other places . all this externall compulsion he ascribes unto profaneness . so doth clemens alexand. stromat . . so also did lactantius ; all consenting in that maxim of tertullian , lex nova non se vindicat ultore gladio : the law of christ revengeth not its self with a punishing sword . the councell of sardis , epist. ad alexand. expresly affirms , that they disswaded the emperour from interpesing his secular power to compell them that dissented . and you are fully condemned in a canon of a councell at toledo , cap. de judae . distinc . . praecipit sancta synodns , nemini deinceps ad credendum vim inferre ; cui enim vult deus miseretur , & quem vult indurat . the holy synod commandeth , that none hereafter shall by force be compelled to the faith : for god hath mercy on whom he will have mercy , and whom he will he hardeneth . athanasius in his epistle ad solitar . falls heavily on the arians , that they began first to compell men to their heresie , by force , prisons , and punishments ; whence he concludes of their sect , atque ita seipsam quam non sit pia nec dei cultrix manifestat : it evidestly declares it self hereby , to be neither pious , nor to have any reverence of god. in a book that is of some credit with you , namely clemens his constitutions , you have this amongst other things for your comfort , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . christ left men the power of their wills free ( in this matter ) , not punishing them with death temporall , but calling them to give an account in another world . and chrysostome speaks to the same purpose on joh . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he asked them saying , will you also go away ? which is the question of one rejecting all force and necessity . epiphanius gives it , as the character of thesemi-ar●ians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they persecute them that teach the truth , not confuting them with words , but delivering them that believe aright to hatreds , wars and swords , having now brought destruction not to one city or countrey alone , but to many . neither can you relieve your selves , by answering that they were true believers whom they persecuted ; you punish hereticks and schismaticks only , for they thought and said the same of themselves , which you assert in your own behalf . so salvian informs us , haeretici sunt , sed non scientes , denique apud nos sunt haeretici , apud se non sunt . nam intantum se & catholicos judicant , ut nos ipsos titulo haereticae praevitatis infament ; quod ergo illi nobis sunt , & hoc nos illis . they are hereticks , but they know it not ; they are hereticks unto us , but not unto themselves : for they so far judge themselves to be catholick , that they condemn us for the guilt of heresie : so then , what they are to us , that we are to them , especilly was your whole practice in this matter solemnly condemned in the case of priscillianus , recorded by sulpitius severus in the end of his second book , the only instance the bellarmine could fix upon in all antiquity for the putting of any men to death upon the account of religion ; for , the other whom he mentions , he confesseth himself to have been a magitian . ithacius , with some other bishops his associates , procured maximus the tyrant to put priscillianus a gnosticke , with some others , to death ; and to banish some of their followers . what saith the historian thereon : hoc modo , saith he , homines luce indignissimi pessimo exemplo necati , aut exili is mulctati ; on this manner , were those unworthy wretches either slain or punished by banishment , by a very evil precedent . and what was the success of this zeal ? non solum , saith he , non repressest haeresis , sed confirmata & latius propagata : the heresis was so farre from being repressed by it , that it was the more confirmed and propagated . and what ensued hereupon in the church its self ? inter nostros perpetuum discordiarum bellum exarsit , quod jam per quindecim annos foedis dissensionibus agitatum nullo modo sopiri poterat . et nunc cum maximè discordiis episcoporum turbari & ●isceri omnia cernerentur , cunctáque per eos odio aut gratia , metu , inconstantia , invidia , factione , av●arit●a , arrogantia , somno , desidia essent depravata ; postremo plures adver sum paucos b●nè consulentes , insanis consiliis & pertinacibus studiis certabant . inter haec plebs dei , & optimus quisque , probro atque ludibrio habebatur : with which words he shuts up his ecclesiasticall story . amongst ours , a lasting war of discord was kindled , which , after it hath now for fifteen years been carried on with shamefull contentions , can by no means be allayed . and now especially when all things appear to be troubled and perverted by the discord of the bishops , and that all things are depraved by them through hatred , favour , fear , inconstancy , envy , faction , covetousuess , pride , sleepiness and sloth ; the most with mad counsels and pertinacious endeavours opposing themselves to the sew that are better advised . amongst all these things , the people of god and every honest man , is become a reproach and scorn . thus that historian complaining of the consequents of this proceeding . but good men lest not the matter so : martinus turonensis presently refuseth all communion with them who had any hand in the death or banishment of the persons mentioned . so doth ambrose declare himself to have done , epist. . as did the rest of the sober godly . bishops of those dayes . at length both ithacius and idacius , the promoters of this work , were solemnly excommunicated , though one of them had before for very shame foregone his bishoprick . see prosp. chron. . and i sidore de viris illustribus . so that here also the judgment and practice of your church which she is fallen into , is publickly eondemned and written against , years ago . should i insist on all the testimonies that of this kind might be produced , antè diem clauso componet vesper olympo than i could make an end of them . i have added this instance to the former , as knowing them to be the two great pillars on which the tottering fabrick of your church is raised ; and which if they were removed , the whole of it would quickly fall to the ground : and you see how long ago , they were both publickly condemned . . your papall oecumenicall supremacy hath two main branches , . your popes spirituall power over all persons and churches , in the things of religion . . his power over emperors , kings , and potentates , in reference unto religion ; or , as you speak , in ordine ad spiritualia . the first your church stumbled into by many degrees , from the dayes of victor , who made the first notable halt to this purpose . the latter you stumbled into in the dayes of gregory the seventh , or hildebrand . it were endless to declare how this fall of your church hath been declared , written against , opposed , condemned by churches , councels , fathers , princes , and learned men in all ages . some few evidences to this purpose , to satisfie your request , i shall direct you unto : it was written against and condemned by cyprian bishop of carthage , and that in a councell at carthage , an . . upon an attempt made by stephen bishop of rome , looking in some small degree towards that usurped supremacy , which afterwards was attained unto . you may , if you please , there see him rebuked , and the practice of your church condemned . the same cyprian had done no less before , in reference unto some actings of cornelius the predecessor of stephen , epist. ad cornel. though the pretensions of cornelius and stephen were modest in comparison of your present vast claim ; yet the churches of god in those dayes could not bear them . it is prejudged in the most famous councell of nice , which assigned bounds unto the jurisdiction of bishops , giving to severall of them equall authority , can. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . let the ancient customes be observed , that , as to egypt , lybia , and pentapolis , the bishop of alexandria have power over them , ( or the churches in them ) for so is the custome of the bishop of rome , ( that is , to have power over the adjoyning churches ; ) likewise about antioch , and in other provinces , that the ancient rights of the churches be preserved . your great pope whom you so frequently call the pastor of christendome , was here but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bishop in the city or church of rome , or of the church in the city of rome . and bounds are assigned unto the authority which he claimed by custome , as to his of alexandria and antioch . it is true , the church of alexandria hath some power assigned , ascribed , or granted unto it , above other churches of egypt , lyb●a , and pentapolis , for a warranty whereof , the usage of the roman church in reference unto her neighbour churches , is made use of : which to deal freely with you , and to tell you my private thoughts , was a confirmation of a disorder by your example , which you were from that day forward seldome wanting to give plenty of . so to this purpose , concil . antioch . can. , and . an . . concil . constantinop . can . an . . but this canon of the nicene fathers , openly condemneth and is perfectly destructive of your at present claimed supremacy . three councels together in africk , within the space of twenty years , warned your church of her fall into this heresie , and opposed her attempts for the promotion of it . the first at carthage , an . . which forbids all appeals . unto any beyond the sea ; which rome was to them in africk , no less than it is unto us in england . the next was the second milevitan , an . . where the same prohibition is revived with express respect unto the see of rome , as binius acknowledgeth . the same order is again asserted by another councell in africk , wherein the pretensions of boniface unto some kind of superintendency over other churches , are sorely reproved , and his way of prosecuting his attempt by pretended canons of the councell of nice , after great pains taken and charge disbursed in the discovery of the forgery , censured and condemned . all these testimonies of the condemnation of this fall of yours by fathers and councels you have gathered unto your hand in the cod. can. conc. afric . and by binius , with others . also the substance of all these canons of provinciall synods is confirmed in the fourth chapter of the decree of the third oecumenicall councell at ephesus , an . . act. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it seemeth good to the holy and generall councell , that every province retain its rights , pure and inviolate , which , according unto ancient custome , it had from the beginning . the decree , i confess , was purposely framed against the bishop of antioch , who had taken on him to ordain bishops in cyprus out of his province ; but it is built on that generall reason , which expresly condemns the roman pretensions to an unlimited supremacy . the great and famous councell of chalcedon , an . . condemned the same heresie , and plainly overthrow the whole foundation of your papall plea , act. . can. . as the canons of that councell are collected by balsamon and zonaras ; though some of them , with intolerable partiality , would separate this and some others , from the body of the canons of that councell , giving them a place by themselves . the decree contains the reasons of the councel's assigning priviledges next unto , and equall with , the roman , unto the constantinopolitan church ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say they , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the fathers ( our predecessors ) granted priviledges to the see of ancient rome , because that was the imperiall city . do you see from whence proceeded all the priviledges of the roman throne ? meerly from the grants and concessions of former bishops ; and i wish they had been liberall only of what was their own . and what was the reason of their so doing ? because the city was imperiall ; in which one sentence , both their supremacy and the grounds of it are discarded and virtually condemned ; for their pretensions are utterly inconsistent with this synodicall determination . they proceed : for the same reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they ( the hundred and fifty bishops ) assigned the same or equal priviledges unto the holy see of new rome , rightly determining that the city which is honoured with the empire and senate , should enjoy equal priviledges in things ecclesiasticall with the ancient queen-rome , or rome regent of old , is not your present supremacy here sufficiently condemned , and that by as famous a councell as ever the christian world enjoyed ? and it will not avail you , that you fell into this heresie fully afterwards , and not before the determination of this councell ; for he that falls into an heresie after the determination of a councell , is no less condemned therein , than he that fell into it before , and gave occasion to the sentence ; yea his guilt is the greater of the two , because he despised the sentence which he knew , which the other it may be neither did , nor could foresee . i gave you an instance before , how it was condemned and written against by the brittish church here in this island , and many more instances of the same nature might be added . the hildebrandine branch of your supremacy , i mean the power that you challenge over kings and potentates , in ordine ad spiritualia , which having made some progress by insensible degrees , was enthroned by pope gergory the seventh , hath as little escaped opposition , censure , and condemnation ▪ as any heresie whereinto your church is fallen . this gregory may be accounted the chief father of this heresie , for he sicked the unshapen monster into that terrible form , wherein it hath since ranged about in the earth . what this mans principles and practices were , i shall not desire you to learn of cardinall benno , whom yet i have reason to judge the more impartiall writer of the two , but of cardinall baronius , who makes it his business to extoll him to the skies : facit eum apud nos deum , virtutes narrat , he makes almost a god of him , or at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as socrates tells us the lacedaemonians called an excellent man , plato in menn . the chief kingdoms of europe , as england and spain , with sicilia and sardinia , and sundry other principalities , he claimed as his own unquestionable fee. the empire he accounted his proper care , making the deposing of emperors much of his business . the principles he proceeded upon , the same cardinall informs us of , in his annals ad 〈◊〉 . n. . and he hath done well to record them , that they might be preserved in perpetuam rei memoriam , that we might learn what your great father exercised himself about , dum succus pecori & lac subducitur agnis , whilest the poor sheep famished for want of knowledge and instruction . they are called dictata papae , and ex tripode we may not doubt , being in number twenty seven , whereof i shall mind you of a few . the first is , quod romana ecclesia à solo domino sit fundata ; that the roman church was founded by the lord alone . . quod solus romanus pontifex jure vocatiur vniversalis ; that the roman bishop is rightfully called vniversall . so some think indeed , ever since pope gregory the first taught them , that he who assumed that title , was a forerunner of antichrist . . quod ille solus possit deponere episcopos , vel reconciliare ; that he alone can depose bishops , or restore them ; which agrees well with the practice of all the councels from that of antioch , which deposed paulus samosatenus . . quod illi soli licet , pro temporis necessitate , novas leges condere ; that he alone as necessity requires can make new laws . let him proceed ; . quod solus possit uti imperialehus insigniis ; he alone can use imperiall ensigns . it is a great kindness in him doubtless to lend them to any of his neighbours , or rather subject , kings . . quod slius papo pedes omnes principes deosculaetur ; that it is the pope alone whose feet all princes may or ought to kiss . yea and it is a kindness if he kick not their crowns from their heads with his foot , as one did our king john's ; or tread upon their necks , as another did on the emperor frederick's . . quod unicum sit nomen in mundo , papa scilicet ; that there is only one name in the world , to wit , that of the pope ; no other name it seems given under heaven . once more ; . quod illi liceat , imperatores deponere ; that it is lawfull for him to depose emperours . i hope you will not be offended at the calling over these heresies , because the so doing is not suited to our present design . i took them out of your cardinal baronius , in the place above quoted , who hath placed them as on a pillar , v. d. p. l. p. where they may be easily read by all men . and that you may not think that these were the heresies of gregory alone , the same baronius affirms that these dictates were confirmed in a synod at rome , whereby they became the heresies of your whole church . did peter thus feed the sheep of christ ? seeing pasce oves meas , is the great pretence for all these exorbitances . alas hic alienus oves custos his mulget in hor● all this is but the shearing , milking , and slaying of a stranger ; the shepherds being driven into corners . but have these noisome heresies of your church , think you , passed without controll ? was she not judged , censured , written against , and condemned in the person of her chief pastor ? you must be a very stranger unto all history , if you can imagine any such thing . a councell assembled by the emperor at worms in germany , reckons up the miscarriages of this hildebrand , and pronounceth him deposed , with all those that adhered unto him . another synod , an . . at brixia in bavaria , condemns him also for the same causes . all the heroick potentates of europe , especially the emperors of germany , the kings of england , and france , with whole assemblies of their clergy , have alwayes opposed and condemned this branch of your supremacy . and to this purpose , hundreds of their laws , decrees , edicts , and declarations , are at this day extant . . your pope's personall infallibility with the requisite qualifications , is another hereticall opinion that your church hath fallen by . and herein you are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , condemned of your selves , and we need no further witness against you ; you have been often taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the very fact . i know there is an opinion , secretly advancing amongst some of you , whereby you would cast out of the bounds of your defence this personall infallibility of your pope ; but we have no more reason to esteem that opinion the doctrine of your church , than we have to conclude that the jesuits new position , asserting him infallible in matter of fact , is so . and though i know not perfectly , what your opinion is in this matter ; yet i may take a time to shew how utterly unserviceable unto your purpose the new way of the explication of infallibility is . for it hath but these two generall inconveniences attending it . first , that it is not the opinion of your church ; secondly , if that be the only infalliblity we are to rest on , the whole claim of your church , and its interest therein , falls to the ground ; both which i hope to have an opportunity to manifest . in the mean time , we take that for the doctrine of your church which is declared by its self so to be , which is explained and defended by her most famous champions . and indeed , you in your fiat , assert , as i have shewed , the pope ( personally ) to be an unerring guide , which is that we enquire after . bellarmine tells us , that all catholicks agree in these two things : . pontificem , cum generali , concilio , non posse errare in condendis decretis fidoi , vel generalibus praeceptis morum ; that the pope with a generall councell cannot erre in making decrees of faith , or generall precepts concerning manners . . pontificem solum , vel cum suo particulari concilio , aliquid in re dubia statuentem , sive errare possit sive non , esse ab omnibus fidelibus obedienter audiendum ; all believers must willingly obey the pope , either alone , or with his particular councell , determining in doubtfull matters , whether he may erre or no. i confess , if this be so , and he must be obeyed , whether he do right or wrong , whether he teacheth truly or falsly , it is to no great purpose to talk of his infallibility ; for , follow him we must whither ever he leads us , though it should be to hell. and the catholick pro●osition that he asserts himself , is , that , summus pontifex , cum totam ecclesiam docet in his quae ad fidem pertinent , nullo casu errare potest . the pope when he teacheth the whole church , can in no caseerre in those things which appertain unto faith . de rom. pontif. lib. . cap. , . what a blind that is , of teaching the whole church , children can see . the pope can no way teach the whole church , but as he declares his opinion , or judgement , which may be divulged unto many , as those of another man. let us see then , how well they have made good this their infallibility ; and how well their judgement hath been approved of by the church of old . i will not here mind you of the decree fathered on clemens , wherein he determines that all things among christians ought to be common ; and , among them , wives ; because i know , it is falsly imposed on him , though you may be justly charged with it , who are the authors of those forgeries whereof that is a part . nor shall i rake the epistles which you ascribe unto divers of the ancient bishops of rome , that are full of ignorance , errors , and pittifull non-sence ; because they are , questionless , pseudopigraphcall , though you who own them , may be justly charged with their follies . nor will i much insist on the testimony of tertullian in his book against praxeas , that the bishop of rome owned the prophesies of montanus , untill praxeas perswaded him to the contrary ; because , it may be , you will say , that perhaps tertullian spake partially in favour of a sect whereunto he was himself addicted ; though , for ought i know , he is as sufficient a witness in matter of fact , as any one man upon the roll of antiquity . but what say you to marcellinus ? did he not sacrifice to idols , which , according unto you , is a mixt misdemeanour in faith and manners , ( con. tom. . vita marcell . ) and therefore certainly a shrewd impeachment of his infallibility : and was he not judged for it ? what think you of liberius , did he not subscribe to arianism ? soomen tells you expresly that he did so ; lib. . cap. . and so doth athanasius epist. ad solitarios , giving the reason why he did so , namely out of fear . and so doth hierome both in script . ecclesiast . fortunat. and in euseb. chron. pope honorius was solemnly condemned for a monothelite-heretick in the sixth generall councell , act. , . which sentence was afterwards ratified by your own darling , the second of nice act. and act. . and is mentioned in a decretall epistle of pope leo the second . so infallible was he during his life , so infallible was he thought to be when he was dead ; whilest he lived he taught heresie , and when he was dead , he was condemned for an heretick , and with him the principle which is the hindg of your present faith . neither did vigilius behave himself one jot better in his chair . the councell of pisa deposed gregory the twelfth , and benedict the thirteenth , for schismaticks and hereticks . the councell of constance accused john the twenty third of abominable heresie , sess. . and that of basil condemned eugenius , as one , à fide devium & pertinacem haereticum , sess. . an erroneous person and obstinate heretick . other instances of the like nature might be called over , manifesting that your popes have erred , and been condemned as persons erroneous ; and therein the principle of their in fallibility . i would be unwilling to tire your patience , yet upon your reiterated desire i shall present you with one instance more : and i will do it but briefly , because i must deal with you again about the same matter . . your church is fallen by idolatry ; as otherwise , so in that religious veneration of images which she useth , whereunto you have added heresie in teaching it for a doctrine of truth , and imposing the belief of it by your tridentine determination , on the consciences of the disciples of christ. i know you would fain mince the matter , and spread over the corrupt doctrine of your church about it , with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silken words , as you do the posts that they are made of with gold ; when as the prophetspeaks of your predecessors in that work , you lavish it out of the bagge for that purpose . but to what purpose ? your first councell , the second of nice ( which yet was not wholly yours neither , for it condemns honorius , calls th●rnsius the oecumenicall patriarch , and he expounds in it , the rock on which the church was built to be christ and not peter ) your last councell that of trent , your angelicall doctor thomas of aquine , your great champions bellarmine and baronius , suarez , vasquez , and the rest of them , with the catholick practise and usage of your church in all places , declare sufficiently , what is your faith or rather misbelief in this matter . hence azorius institut . lib. cap. . tells us , that , constans est theologorum sententia , imaginem èodem honore & cultu coli , quo colitur id cujus est imago ; it is the constant judgement of divines , that the image is to be worshipped with the same honour and worship , wherewith that is worshipped whose image it is . the nicene councell , by the instigation of pope adrian , anathematizeth every one who doth but doubt of the adoration of images , act. . thomas contendeth that the cross is to be worshipped with latria , p. . q. . a. . which is a word that he and you suppose to express religious worship of the highest sort . and your councell of trent in their decree about this matter , confirmed the doctrine of that lestricall convention at nice , whose frauds and impostures were never paralleled in the world , but by it's self . and do you think that a few ambiguous flourishing words of you , an unknown person , shall make the world believe that they understand not the doctrine and practise of your church , which is proclaimed unto them , by the fathers and m●sters of your perswasion herein , and expressed in practises under their eyes , every day ? do you think it so easie for you , cornieum oculos configere , as cicero tells us an atturney , one cn , flavius , thought to do , in going beyond all that the great lawyers had done before him , orat. pro muraena . we cannot yet be perswaded , that you are so great an interpreter of the roman oracles , as to believe you before all the sages before mentioned , to whom hundreds may be added . and what do you think of this doctrine and practise of your church ? hath it been opposed , judged , and condemned , or no ? the first writers of christianity , just in martyr , irenaeus , origen , tertullian , arnobius , lactantius , utterly abhorred the use of all images , at least in sacris . the councell held at elib●ris in spain , tw●ve or thirteen years before the famous assembly at nice , positively forbid all use of pictures in churches , can. . plaquit , picturas in ecclesia esse non deb●re , ne quod colitur & adoratur in parietibus depingatur ; the councell resolved that pictures ought not to be in churches , that 〈◊〉 which is worship●d and adored , be not painted on walls . cyprian condemns it , epist. ad demetriad . and so generally do all the fathers , as may be gathered in the pittifull endeavours and forgeries of the second nicene councell , endeavouring to confirm it from them . epiphanius reckons it among the errors of the gnosticks ; and himself brake an image that he found hanging in a church , epist ad johan . hierosol . austin was of the same judgement ; see lib. de mori● eccles. cathol . cap. . your adoration of them i● expresly condemned by gregory the great , in an epistle to serinus , lib. . ep. , and lib. . epist. . the greek church condemned it , in a ●ynod at constantinople , an . . and one learned man in those last dayes undertaking its defence , ( and indeed the only man of learning that ever did so , untill of late ) they excommunicated and cursed him . this was damascenus , concerning whom they used those expressions repeated in the second nicene councell , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . unto mansour of an evil name , and in judgement consenting with saracens , anathema ; to mansour , a worshipper of images and writer of falshood , anathema ; to mansour , contumelious against christ and traytor to the empire , anathema ; to mansour , a teacher of impiety and perverse interpreter of scripture , anathema synod . nic. . act. . for that it was johannes damascenus that they intended , the nicene fathers sufficiently manifest in the answer following , read by epiphanius the deacon . and this reward did he meet withall , from the seventh councell at constantinople , for his pains in asserting the veneration of images ; although he did not , in that particular , pervert the scripture as some of you do ; but laid the whole weight of his opinion on tradition , wherein he is followed by vasquez among your selves . moreover , the western churches , in a great councell at frankeford in germany , utterly condemned the nicene determination , which in your tridentins convention you approve and ratifie , an. . it was also condemned here by the church of england , and the doctrine of it fully confuted by albinus , hoveden annal. an . . never was any heresie more publickly and solemnly condemned , than this , whereby your church is fallen from its pristine purity . but hereof more afterwards . it were no difficult matter to procced unto all the chief ways , whereby your church is fallen ; and to manifest that they have been all publickly disclaimed and condemned by the better and founder part of professors . but the instances insisted on , may , i hope , prove sufficient for your satisfaction . i shall therefore proceed to consider what you offer unto the remaining principles , which i conceived to animate the whole discourse of your fiat lux. chap. v. other principles of fiat lux re-examined . things not at quiet in religion , before reformation of the first reformers ▪ diparture from rome no cause of devisions . returnal unto rome , no means of union . you proceed unto the fourth assertion gathered out of your fiat , which you thus lay down . it is , say you , frequently pleaded by our author that all things , as to religion , were ever quiet and in 〈◊〉 , before the protestants relinquishment of the roman sea. that ever is your own addition , but let it pass ; what say you hereunto ? this principle you pretind is drawn out of fiat lux , not because it is there , but only to open a door to your self to exspatiate into some wide generall discourse , about the many wars , distractions , alterations , that have been aforetime up and down in the world in some severall ages of christianity . and you thereforê say , it is frequently pleaded by me , because indeed , i never spake one word of it , and it is in truth a false and fond assertion . though neither you nor i can deny that such as keep unity of faith with the church , can never , so long as they hold it , fall out upon that account . s r , i take you to be the author of fiat lux ; and if you are so , i cannot but think you were a sleep when you talk'd at this rate . the assertion is false and fond , you speak not one word of it . pray s r , take a little advice of your son , fiat , not to talk on this manner ; and you will wonder your self , how you came to swallow so much confidence as in the face of the world to vent such things as these . he tells us from you , p. , , . chap . ed. . that , after the conversion of this land by the children of blessed s t benet , notwithstanding the interposition of the norman conquest , that all men lived peaceably together without any the least disturbance upon the account of religion , untill the end of king henry the eighth's raign , about five hundred years after the conquest . see also what in generall you discourse of all places to this purpose , p. , , and p. . you do in express terms lay down the position which here you so exclaim against as false and fond ; but you may make as bold with it as you please , for it is your own . never had this land , say you , for so many hundred years as it was catholick upon the account of religion any disturbance at all ; whereas after the exile of the catholick belief in our land from the period of king henry the seventh's raign to these dayes , we have been in actuall disquiet or at least in fears . estne haec tunica filii tui ? are not these your words ? doth not your son fiat wear this livery ? and do you not speak to this purpose in twenty other places ? is it not one of the main suppositions you proceed upon in your whole discourse ? you do well now indeed to acknowledg that what you spake was fond and false , and you might do as much for the most that you have written in that whole discourse ; but now openly to deny what you have asserted , and that in so many places , that is not so well done of you . there are s t , many wayes to free your self from that dammage you feel or fear from the animadversions . when any thing is charged on you , or proved against you which you are not able to defend ; you may ingenuously acknowledg your mistake , and that without any dishonour to you at all : good men have done so ; so may you , or i , when we have just occasion . it is none of your tenents , that you are all of you infallible , or that your personall mistakes or miscarriages will prejudice your cause . or you might pass it by , in silence , as you have done with the things of the most importance in the animadversions , and so keep up your reputation that you could reply to them if you would , or were free from flyes . and we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as menander speaks . silence is with many the best answer . or , you might attempt to disprove or answer , as the case requires . but this , that you have fixed upon , of denying your own words , is the very worst course that you could have chosen , upon the account either of conscience or reputation . however thus much we have obtained ; one of the chief pretences of your fiat is by your own confession , false and fond . it is indeed no wonder that it should be so , it was fully proved to be so , in the animadversions ; but that you should acknowl●dge it to be so , is somewhat strange ; and it would have been very welcome news , had you plainly owned your conviction of it , and not renounced your own off-spring . but i see you have a mind to the benefit you aymed at by it , though you are ashamed of the way you used for the obtaining of it ; and therefore adde ; that neither you , nor i , can deny that such as keep the unity of faith with that church , can never , so long as they hold it , fall out on that account . but this , on the first consideration , seems to mee no very singular priviledge ; me-thinks a turk , a few , an arian , may say the same of their societies : it being no more but this . so long as you agree with us , you shall be sure to agree with us . they must be very unfriendly minded towards you , that will call these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into question . yet there remains still one scruple on my mind , in reference unto what you assert . i am not satisfied that there is in your church , any such unity of faith , as can keep men from falling out , or differing in and about the doctrines and opinions they profess . if there be , the children of your church are marvellous morose , that they have not all this while learned to be quiet ; but are at this very day writing volumes against one another , and procuring the books of one another to be prohibited and condemned , which the writings of one of the learnedest of you in this nation , have fately not escaped . i know you will say sometimes , that though you differ , yet you differ not in things belonging unto the unity of faith . but i fear , this is but a blind , an apron of fig-leaves . what you cannot agree in , be it of never so great importance , you will agree to say , that it belongs not unto the unity of faith ; when things no way to be compared in weight and use with them , so you agree about them , shall be asserted so to do . and in what you differ , whilest the scales of interest on the part of the combatanfs hang eeven , all your differences are but in school and disputable points . but if one party prevail in interest and reputation , and render their antagonists inconsiderable as to any outward trouble , those very points that before were disputable , shall be made necessary , and to belong to the vnity of faith ; as it lately happened in the case of the jansenists . and here you are safe again ; the unity of the faith is that which you agree in ; and that which you cannot agree about belongs not unto it , as you tell us , though you talk at another rate among your selves . but wee must think , that the unity of faith is bounded by the confines of your wranglements ; and your agreement is the rule of it . this , it may be , you think suits your turn : but whether it be so well suited unto the interest of the gospell and of truth , you must give men leave to enquire , or they will do it ingrati , whether you will or no. but if by the unity of faith you intend the substantiall doctrines of the gospell , proposed in the scripture to be believed on necessity unto salvation ; it is unquestionably among all the churches in the world , and might possibly be brought forth into some tolerable communion in profession and practice , did not your schismaticall interest and principles interpose themselves to the contrary . the fifth supposition in your fiat , observed in the animadversions , is , that the first reformers were most of them contemptible persons , their means indirect , and their ends sinister : to which you reply , where is it s t , where is it , that i meddle with any mens persons , or say they are contemptible ? what and how many are those persons , and where did they live ? but this you adde of your own is in a vast universall notion , to the end you may bring in the apostles and prophets , and some kings into the list of persons by mesur named contemptible ; and liken my speech who never spake any such thing , to the sarcasms of celsus , lucian , porphyry , julian , and other pagans . so you begin ; but ne savi , magne sacerdos ! have a little patience and i will direct you to the places where you display in many words that which in a few i represented . they are in your fiat , chap. . § . . . edit . from pag. , unto § . . p. . had you lost your fiat , that you make such an outcry after that which in a moment he could have supplyed you withall ? calvin , and a taylors widdow , luther and catherine bore , pleased with a naked vnicorn , swarms of reformers as thick as grashoppers , fallen priests and votaries , ambitious heads , emulating one another , if not the worst , yet none of the best that ever were , so eagerly quarrelling among themselves , that a sober man would not have patience to hear their sermons , or read their books ; with much more to the same purpose you will find in the places , which i have now directed you unto . but i see you love to say what you please , but not to hear of it again . but he that can in no more words more truely express the full and genuine sense of your eighteenth and nineteenth chapter than i have done , in the assertion you so cry out against , shall have my thanks for his pains ; only i must mind you that you have perverted it , in placing the last words , as if they referred unto the reformers you talk of , that they did their work for sinister ends , when i only said , that their doctrine according to their insinuations was received for sinister ends , wherein i comprized your foul reflections upon king henry the eighth and queen elizabeth his daughter , not placing them as you now faign among the number of them , whom i affirmed to be reported by you as a company of contemptible persons . but now upon a confidence that you have shifted your hands of a necessity to re-inforce this assertion , which you find , it may be , in your self an incompetency for , you reflect back upon some former passages in the animadversions , wherein the generall objections that you lay against protestancy , are observed to be the same for substance that long ago were by celsus objected unto christianity : and say ; so likewise in the very beginning of this your second chapter you spend four leaves , in a parallel betwixt mee and the pagan celsus , where of there is not any member of it true . doth fiat lux say , you lay the cause of all the troubles , disorders , tumults , warres within the nations of europe upon protestants ? doth he charge the protestants that by their schisms and seditions , they make a way for other revolts ? doth he gather a rhapsody of insignificant words ? doth he insist upon their divisions ? doth he mannage the arguments of the jews against christ , & c ? so doth celsus who is confuted by origen . where does fiat lux , where does , does he , does he , any such thing ? are you not ashamed to talk at this rate . i give a hint indeed of the divisions that be amongst us , and the frequent argumentations that are made to embroyl and pusle one another ; with our much evil and little appearance of any good in order unto unity and peace , which is the end of my discourse . but must i therefore be celsus ? did celsus any such thing to such an end ? it is the end that moralizeth and specifies the action . to diminish christianity by upbraiding our frailties is paganish : to exhort to unity , by representing the inconvenience of faction , is a christian and pious work when honest protestants in the pulpit speak ten times more full and vehemently against the divisions , warres , and contentions that be amongst us , than ever came into my thoughts , must they therefore every one of them be a celsus , a pagan celsus ? what stuff is this ? but it is not only my defamation you aym at ; your own glory comes in the reer . if i be celsus , the pagan celsus ; you then , forsooth , must be origen that wrote against him , honest origen ; that is the thing . pray s t , it is but a word , let me advise you by the way , that you do not forget your self in your heat , and give your wife occasion to fall out with you . however you may , yet will not your wife like it perhaps so well , that her husband should be origen . such trash as this , must he consider , who is forced to have to do with you . these , it seems , are the meditations you are conversant with in your retirements . what little regard you have in them unto truth or honesty , shall quickly be discovered unto you . . do i compare you with celsus , or do i make you to be celsus ? i had certainly been very much mistaken , if i had done so , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to compare a person of so small abilities in literature , as you discover your self so to be , with so learned a philosopher , had been a great mistake . and i wish you give me not occasion to think you as much inferiour unto him in morals , as i know you are in your intellectuals . but , s r , i no where compare you unto him ; but only shew a co-incidence of your objections against protestancy , with some of his against christianity , which the likeness of your cause and interest cast you upon . . i did not say , you had the same end with him : i expressed my thoughts to the contrary ; nor did compare your act and his , in point of morality ; but only shewed , as i said before , a co-incidence in your reasonings . this you saw and read , and now in an open defiance of truth and ingenuity express the contrary . celsus would not have done so . but i must tell you s r , you are mistaken , if you suppose that the end doth so absolutely moralize an action , that it of its self , should render it good or evil . evil it may , but good of its self it cannot . for , bonum oritur ex integris causis , malum ex quolibet defectu . rectifying the intention will not secure your morality . and yet also , on second thoughts , that i see not much difference between the ends that celsus proposed unto himself upon his generall principle , and those that you propose to your self upon your own ; as well as the way whereby you proceed is the same . but yet upon the accounts before mentioned , i shall free you from your fears of being thought like him . . when protestants preach against our divisions , they charge them upon the persons of them that are guilty ; whereas you do it , on the principles of the religion that they profess ; so that although you may deal like celsus , they do not . . the scurrilous sarcasm wherewith you close your discourse , is not meet for any thing but the entertainment of a friar and his concubine , such as in some places formerly men have by publick edicts forced you to maintain , as the only expedient to preserve their families from being defiled by you . . let us now pass through the instances that you have culled out of many , charged upon you , to be the same with those of celsus , concerning which you make such a trebled outcry , does he , does he , does he . the first is , doth fiat lux lay the cause of all tumults and disorders on protestants : clames licet & mare coelo confundas , fiat lux doth so , chap. . § . . p. . § . . p. , . § . . p. . and in sundry other places . you adde ; doth he charge protestants that by their schisms and seditions they make way for other revolts ? he doth so , and that frequently , chap. . § . . p. , &c. doth he , you adde , gather a rhapsody of insignificant words , as did celsus . i say he doth , in the pretended plea that he insists on for quakers and for presbyterians also , chap. . § . . p. , , &c. again ; doth he manage the arguments of the jews against christianity as was done by celsus ? he doth , directly , expresly , and at large , chap. . § . . p. . &c. i confess , because it may be you know it not , you might have questioned the truth of my parallel on the side that concerned celsus , which yet i am ready at any time if you shall so do , to give you satisfaction in ; but , that you would question it on your own part , when your whole discourse and the most of the passages in it , make it so evident , i could not foresee . but your whole defence is nothing but a noise or an outery , to deter men from coming nigh you to see how the case stands with you . it will not serve your turn , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you must abide by what you have done , or fairly retract it . in the mean time , i am glad to find you ashamed of that which elswhere you so much boast and glory in . with the sixth and seventh principles mentioned by me , you deal in like manner . you deny them to be yours ; which is plainly to deny your self to be the author of fiat lux. and surely every man that hath once looked seriously into that discourse of yours , will be amazed to hear you saying that you never asserted , our departure from rome to be the cause of the evils among protestants ; or that , there is no remedy for them , but by a returnal thither again , which are the things that now you deny to be spoken or intended by you . for my part , i am now so used unto this kind of confidence , that nothing you say , or deny , seems strange unto me . and whereas unto your denial you adde not any thing that may give occasion unto any usefull discourse . i shall pass it by , and proceed unto that which will afford us some better advantage unto that purpose . chap. vi. further vindication of the second chapter of th● animadversions . scripture sufficient to settle men in the truth . instance against it , examined , removed . principles of protestants and romanists in reference unto moderation , compared and discussed . the eighth principle , which way soever it be determined is of great importance , as to the cause under debate . here then we shall stay a while , and examine the difficulties which you labour to entangle that assertion withall , which we acknowledge to be the great and fundamentall principle of our profession , and you oppose . the position i laid down as yours is , that the scripture on sundry accounts is in sufficient to settle us in the truth of religio● , or to bring us to an agreement amongst our selves . hereunto i subjoyned the four heads of reasons , which , in your fiat , you insisted on to make good your assertion . these you thought meet to pass by , without reviving them again to your further disadvantage . you are acquainted , it seems , with the old rule , — et quà desperat tractata nitescere posse , relinquit . the position its self you dare not directly deny , but yet seek what you can to wave the owning of it , contrary to your express discourse , chap. . § . . p. , , &c. as also in sundry other places , interwoven with expressions exceedingly derogatory to the authority , excellency , efficacy , and fullness of the scripture , as hath been shewed in the animadversions . but let us now consider what you plead for your self . thus then you proceed : you speak not one word to the purpose , or against me at all , if i had delivered any such principle . gods word is both the sufficient and only necessary means of both our conversion and settlement , as well in truth as vertue . but the thing you heed not , and unto which i only speak , is this , that the scripture be in two hands , for example , of the protestant church in england , and of the puritan who with the scripture rose up and rebelled against her , can the scripture alone of its self decide the business . how shall it do it ? has it ever done it ? or can that written word now solitary , and in private hands , so settle any in a way that neither himself nor present adherents , nor future generations shall question it , or with as much probability dissent from it either totally or in part , as himself first set it . this is the case unto which you do neither here , nor in your whole book , speak one word ; and what you speak otherwise of the scriptures excellency i allow it for good. . because you are not the only judge of what i have written , nor indeed any competent judge of it at all , i shall not concern my self in the censure which your interest compells you to pass upon it . it is left unto the thoughts of those who are more impartial . . setting aside your instance pitched on ad invidiam only , with some aequivocall expressions , as must needs be thought , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , very artificially to be put into the state of a question , and that which you deny is this , that where any persons or churches are at variance or difference about any thing concerning religion or the worship of god , the scripture is not sufficient for the vmpirage of that difference , so that they may be reconciled and center in the profession of the same truth . i wish you would now tell me , what discrepancy there is between the assertion which i ascribed unto you , and that which your self here avow . i suppose they are in substance the same , and as such will be owned by every one that understands any thing of the matters about which we treat . and this is so spoken unto in the animadversions , that you have no mind to undertake the examination of it ; but labour to divert the discourse , unto that which may appear something else , but indeed is not so . . for your distinction between protestants and puritans in england , i know not well what to make of it . i know no puritans in england that are not protestants , though all the protestants in england do not absolutely agree in every punctilio relating to religion , nor in all things relating unto the outward worship of god , no more than did the churches in the apostles dayes , or than your catholicks do . you give us then a distinction like that which a man may give between the church of rome , and the jesuits or dominicans ; or the sons of s t. benet , or of s t francis of assize . a distinction or distribution of the genus into the genus and one species comprehended under it ; as if you should have said that animal is either animal or homo . . though i had rather therefore that you had placed your instance between the church of rome and protestants , yet because any instance of persons that have different apprehensions about things belonging to the worship of god , will suffice us as to the present purpose , i shall let it pass . only i desire you once more that when you would endeavour to render any thing , way , or acting of men odious ; that you would forbear to cast the scripture into a copartnership therein , which here you seem to do . the puritan , you say , with the scripture rose up and rebelled . rebellion is the name of an outragious evil , such as the scripture giveth not the least countenance unto . and therefore when you think meet to charge it upon any , you may do well not to say , that they do it with the scripture . it will not be to your comfort or advantage so to do . this is but my advice , you may do as you see cause . — tales casus cassandra canebat . . the differences you suppose and look upon as undeterminable by the scripture , are about things that in themselves really and in truth belong unto christian religion , or such as do not so indeed , but are only fancied by some men so to do . if they are of this latter sort , as the most of the controversies which we have with you are , as about your mass , purgatory , the pope ; we account that all differences about them are sufficiently determined in the scriptures , because they are no where mentioned in them . and this must needs be so , if the word of god be , as you here grant , the sufficient and only means both of our conversion and settlement as well in truth as in vertue . s r i had no sooner written these words , in that haste , wherein i treat with you , but i suspected a necessity of craving your pardon , for supposing my inference confirmed by your concession . for whereas you had immediately before , set down the assertion supposed to be yours about the scriptures , you adde the words now mentioned , gods , word is the sufficient and only means of our conversion and settlement in the truth . i did not in the least suspect that you intended any legerdemain in the business ; but that the scripture and gods word had been only various denominations with you of the same precise thing , as they are with us . only i confess at the first view , i wondred how you could reconcile this assertion with the known principles of your church ; and besides , i knew it to be perfectly destructive of your design in your following enquiry . but now i fear you play hide and seek in the ambiguity your church hath put upon that title gods word , which it hath applyed unto your unwritten traditions , as well as unto the written word ; as the jews apply the same term unto their orall law. and therefore , as i said before , i crave your pardon , for supposing my inference confirmed by your concession , wherein i fear i was mistaken , and only desire you that for the future , you would speak your mind plainly , and candidly , as it becomes a christian and lover of truth to do . but my assertion i esteem never the worse , though it have not the happiness to enjoy your approbation ; especially considering that in the particular instances mentioned , there are many things delivered in scripture , inconsistent with , and destructive of your notions about them , sufficient to exterminate them from the confines of the city of god. . suppose the matters in difference do really belong unto religion and the worship of god , and that the difference lyes only in mens various conceptions of them , you ask , can the scripture alone of its self decide the business ? what do you mean by alone of its self ? if you mean , without mens application of themselves unto it , and subjecting of their consciences unto its authoritative decisions ; neither it , nor any thing else , can do it . the matter its self is perfectly stated in the scripture , whether any men take notice of it or no : but their various apprehensions about it , must be regulated by their applications unto it , in the way mentioned . on this only supposition , that those who are at variance about things which really appertain unto the religion of jesus christ , will refer the determination of them unto the scripture , and bring the con●eptions of their minds to be regulated thereby ; standing unto its arbitriment , it is able alone and of its self to end all their differences , and settle them all iu the truth . this hath been proved unto you a thousand times , and confirmed by most clear testimonies of the scripture its self , with arguments taken from its nature , perfection , and the end of its giving forth unto men ; as also from the practise of our lord jesus and his apostles , with their directions and commands given unto us for the same purpose ; from the practise of the first churches , with innumerable testimonies of the ancient fathers and doctors . neither can this be denied without that horrible derogation from its perfection and plenitude , so reverenced by them of old , which is objected unto you , for your so doing . protestants suppose the scripture to be given forth by god , to be unto the church , ●a perfect rule of that faith and obedience , which he requires at the hands of the sons of men . they suppose that it is such a revelation of his mind or will , as is intelligible unto all them that are concerned to know it , if thy use the means by him appointed to come unto a right understanding of it . they suppose that what is not taught therein , or not taught so clearly , as that men who humbly and heartily seek unto him , may know his mind therein , as to what he requireth of them , cannot possibly be the necessary and indispensable duty of any one to perform . they suppose that it is the duty of every man to search the scriptures with all diligence , by the help and assistance of the means that god hath appointed in his church to come to the knowledg of his mind and will in all things concerning their faith and obedience , and firmly to believe and adhere unto what they find revealed by him . and they moreover suppose that those who deny any of these suppositions , are therein , and so farre as they do so , injurious to the grace , wisedem , love , and care of god towards his church , to the honour and perfection of the scripture , the comfort and establishment of the souls of men , leaving them no assured principles to build their faith and salvation upon . now from these suppositions i hope you see that it will unavoidably follow , that the scripture is able every way to effect that , which you deny unto it a sufficiency for . for where , i pray you , lyes its defect ? i am afraid , from the next part of your question , has it ever done it , that you run upon a great mistake . the defect that follows the failings and miscarriages of men , you would have imputed unto the want of sufficiency in the scripture . but wee cannot allow you herein . the scripture in its place , and in that kind of cause which it is , is as sufficient to settle men , all men , in the truth , as the sunne is to give light to all men to see by : but the sunne that giveth light doth not give eyes also . the scripture doth its work , as a morall rule , which men are not necessitated or compelled to attend unto or follow . and if through their neglect of it , or not attendance unto it , or disability to discern the mind and will of god in it , whether proceeding from their naturall impotency and blindness in their laps'd condition , or some evil habit of mind contracted by their giving admission unto corrupt prejudices and traditionall principles , the work be not effected ; this is no impeachment of the scriptures sufficiency , but a manifestation of their weakness and folly . besides , all that unity in faith that hath been at any time or is in the world according to the mind of god , every decision that hath been made at any time of any difference in or about religion in a right way and order , hath been by the scripture , which god hath sanctified unto those ends and purposes . and it is impossible that the miscarriages or defects of men can reflect the least blame upon it , or make it esteemed insufficient for the end now enquired after . the pursuit then of your enquiry which now you insist upon , is in part vain , in part already answered . in vain it is that you enquire whether the written word can settle any man in a way that neither himself , nor present adherents , nor future generations shall question : for our enquiry is not after what may be , or what shall be , but what ought to be . it is able to settle a man in a way , that none ought to question unto the worlds end : so it setled the first christians . but to secure us that none shall ever question the way whereinto it leads us ; that it is not designed for , nor is it either needfull or possible that it should be so : the orall preaching of the sonne of god , and of his apostles , did not so secure them whom they taught . the way that professed , was every where questioned , contradicted , spoken against , and many , after the profession of it , again renounced it : and i wonder what feat you have to settle any one in a way that shall never be questioned . the authority of your pope and church will not do it : themselves are things as highly questioned and disputed about , as any thing that was ever named with reference unto religion . if you shall say , but yet they ought not to be so questioned , and it is the fault of men that they are so : you may well spare me the labour of answering your question , seeing you have done it your self . and whereas you adde , or with as much probability dissent from it either totally or in part , as himself first set it , when the very preceding words do not speak of a mans own setting , but of the scriptures setling , the man only embracing what that setleth and determineth : it is answered already ; that what is so setled by the scripture , and received as setled , cannot justly be questioned by any . and you insinuate a most irrationall supposition on which your assertion is built , namely that errour may have as much probability as truth . for i suppose you will grant , that what is setled by the scripture is true , and therefore that which dissents from it must needs be an errour ; which that it may be as probable indeed as truth ( for we speak not of appearances , which have all their strength from our weaknesses ) is a new notion which may well be added to your many other of the like rarity and evidence . but , why is not the scripture able to settle men in unquestionable truth ? when the people of old doubted about the wayes of god wherein they ought to walk , himself sends them to the law and to the testimony for their instruction and settlement , isa . . and we think the counsell of him , who cannot deceive nor be deceived , is to be hearkned unto , as well as his command to be obeyed . our saviour assures us , that if men will not hear moses and the prophets , and take direction from them for those wayes wherein they may please god , they will not do it , whatsoever they pretend from any other means , which they rather approve of , luk. . , . yea and when the great fundamental of christian religion , concerning the person of the messiah , was in question , he sends men for their settlement unto the scriptures , joh. . . and we suppose that that which is sufficient to settle us in the foundation , is so , to confirm us also in the whole superstructure . especially considering that it is able to make the man of god perfect , and to be thoroughly furnished unto all good works , tim. . , . what more is required unto the settlement of any one in religion wee know not ; nor what can rationally stand in competition with the scripture to this purpose ; seeing that is expresly commended unto us for it by the holy ghost , other wayes are built on the conjectures of men . yea the assurance which we may have hereby is preferred by peter , before that which any may have by an immediate voyce from heaven , pet. . . and is it not an unreasonable thing , now for you to come and tell us , that the scripture is not sufficient to give us an unquestionable settlement in religion ? whether it be meet to hearken unto god or men , judge you . for our parts , wee seek not for the foundation of our settlement , in long uncertain discourses , doubious conclusions and inferences , fallible conjectures , sophisticall reasonings , such as you would call us unto ; but in the express direction and command of god. him we can follow , and trust unto without the least fear of miscarriage ; whither you would lead us wee know not , and are not willing to make desperate experiments in things of so high concernment . but since you have been pleased to overlook what hath been discoursed unto this purpose in the animadversions , and with your usuall confidence to affirm , that i no where at all speak one word to the case that you proposed , i shall for your further satisfaction give you a little enlargement of my thoughts , as to the principles on which protestants and romanists proceed in these matters , and compare them together , that it may be seen whether of us build on the most stable and adequate foundation as to the superstruction aymed at , by us both . two things you profess , if i mistake not , to ayme at in your fiat , at least you pretend so to do ; . moderation in and about our differences whilest they continue : . the reduction of all dissenters unto an unity in faith and profession : things no doubt great and excellent : he can be no christian that aymes not at them , that doth not earnestly desire them . you profess to make them your design : protestants do so also . now let us consider whether of the two , you or they , are fitted with principles according unto the diversity of professions wherein you are engaged , for the regular accomplishment and effecting of these ends : and in the consideration of the latter of them , you will find your present case fully and clearly resolved . for the first , of moderation , i intend by it , and i think so do you also , the mutuall forbearance of one another , as to any effects of hatred , enmity , or animosities of any kind , attended with offices of love , charity , kindness , and compassion , proceeding from a frame of heart or gracious habit of mind naturally producing such effects , with a quiet , peaceable deportment towards one another , during our present differences in , or about any thing in religion . certainly , this moderation is a blessed thing ; earnestly commended unto us by our lord jesus christ and his apostles , and as necessary to preserve peace among christians , as the sunne in the firmament is to give light unto the world . the very heathen could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , moderation is the life of all things , and nothingis durable but from the influence which it receives from it . now in pressing after moderation protestants proceed chiefly on two principles , which being once admitted make it a duty indispensable : and i can assure you that no man will long follow after moderation , but only he that looks upon it as his duty so to do : incident provocations will quickly divert them in their course , who pursue it for any other ends , or on any other accounts . the first principle of the protestants disposing them to moderation and indispensably exacting it of them as their duty , is , that amongst all the professours of the name of christ who are known by their relation unto any church or way of note or mark in the world , not actually condemned in the primitive or apostolicall times , there is so much saving truth owned and taught , as being received with faith , and submitted unto with sincere obedience , is sufficient to give them that profess it an interest in christ , and in the covenant of grace , and love of god , and to secure their salvation , this principle hath been openly defended by them , and i profess it to be mine . it is true , there are wayes whereby the truth mentioned may be rendred ineffectuall ; but that hinders not , but that the principle is true , and that the truth so received is sufficient for the producing of those effects in its kind and place . and let men ptetend what they please , the last day will discover , that that faith which purifieth the heart , and renders the person in whom it is , accepted to god by jesus christ , may have its objective truths confined in a very narrow compass ; yet it must embrace all that is indispensably necessary to salvation . and it is an unsufferable tyranny over the souls and consciences of men , to introduce and assert a necessity of believing , whatever this or that church , any or indeed all churches shall please to propose . for , the proposall of all the churches in the world cannot make any thing to be necessary to be believed , that was not so antecedently unto that proposall . churches may help the faith of believers , they cannot burthen it , or exercise any dominion over it . he that believeth that whatever god reveales is true , and that the holy scripture is a perfect revelation of his mind and will , ( wherein almost all christians agree , ) need not fear that he shall be burdened with multitudes of particular articles of faith ? provided he do his duty in sincerity , to come to an acquaintance with what god hath so revealed . now if mens common interest in christ their head , and thereby their participation of the same spirit from him , with their union in the bond of the covenant of grace , and an equall sharing in the love of god the father , be the principles , and , upon the matter , the only grounds and reasons of that speciall love without dissimulation which christians ought to bear one towards another , from whence the moderation pleaded for must proceed , or it is a thing of no use , in our present case , at least no way generally belonging to the gospel of jesus christ ; and if all these things may be obtained by vertue of that truth which is professed in common among all known societies of christians , doth it not unavoidably follow , that we ought to exercise moderation towards one another , however differing in or about things which destroy not the principles of love and union : certainly we ought , unless we will resolvedly stifle the actings of that love , which is implanted in all the disciples of christ , and besides live in an open disobedience unto his commands . this then indispensably exacts moderation in protestants towards them that differ from them , and that not only within the lines of protestancy ; because they believe , that , notwithstanding that dissent , they have , or may have for ought they know , an interest in those things ; which are the only reasons of that love which is required in them towards the disciples of christ. there is a moderation proceeding from the principles of reason in generall , and requisite unto our common interest in humanity ; which is good , and an especiall ornament unto them in whom it is ; especially if they are persons exalted above others in place of rule and goveanment . men fierce , implacable , revengefull , impatient , treading down all that they dislike under their feet , are the greatest defacers of the image of god in the world , and upon the matter the only troublers of humane society . but the moderation which the gospel requireth , ariseth and proceedeth from the principles of vnion with christ before mentioned ; which is that , that proves us disciples of christ indeed , and will confirm the mind in suitable actings , against all the provocations to the contrary , which from the infirmities and miscarriages of men we are sure to meet withall . neither doth this at all hinder but that we may contend earnestly for the truth delivered unto us , and labour , by the wayes of christ's appointment , to reclaim others from such opinions , wayes , and practises , in and about the things of religion and worship of god , as are injurious unto his glory , and may be destructive and pernicious to their own souls . neither doth it in the least put any discouragement upon endeavours , to oppose the impiety and prophaneness of men in their corruption in life and conversation , which certainly and unquestionably are inconsistent with , and destructive of the profession of the gospel , let them on whom they are found , be of what party , church , or way of religion they please . and if those in whose hearts are the wayes of god , however diversifyed among themselves by various apprehensions of some doctrines and practises , would sincerely according to their duty set themselves to oppose that prophaneness , wickedness of life , or open vitiousness of conversation , which is breaking in like a flood upon the world , and which as it hath already almost drowned the whole glory of christian religion , so it will undoubtedly , if not prevented end in the woful calamity and finall ruine of christendome , they would have less mind and leasure to wrangle fiercely among themselves , and breathe out destruction against one another , for their mistakes , and differences about things , which by their own experience they find not to take off from their love to christ , nor weaken the obedience he requires at their hands . but whilest the whole power of christianity is despised , conversion to god , and separation from the wayes of the perishing world are set at nought , and men think , they have nothing to do in religion , but to be zealously addicted to this or that party amongst them that profess it , it is no wonder if they think their chiefest duty to consist in destroying one another . but for men that profess to be leaders and guides of others in christian religion , openly to persue carnall and worldly interests , greatness , wealth , outward splendour , and pomp , to live in luxury and pride , to labour to strengthen and support themselves by the adherence of persons of prophane and wicked lives , that so they may destroy all that in any opinion differ from themselves , is , vigorously to endeavour to drive out of the world that religion which they profess ; and in the mean time to render it so unomely and undesirable , that others must needs be discouraged from its embracement . but these things cannot spring from the principles of protestants , which as i have manifested lead them unto other manner of actings . and it is to no purpose to ask , why then they are not all affected accordingly . for they that are not so , do live in an open contradiction to their own avowed principles ; which that it is no news in the world , the vicious lives of many in all places professing christianity , will not suffer us to doubt . for though that religion which they profess , reacheth them to deny all ungodliness and wordly lusts , to live soberly , and righteously , and godlily in this present world , if they intend the least benefit by it , yet they will hold the profession of it in a contrary practise . and for this self-deceiving attended with eternall ruine , many men are beholding unto such notions as yours about your church , securing salvation within the pale of its externall communion , laying little weight on the things which at the last day will only stand them in stead . but for protestants , setting aside their occasionall exasperations , when they begin to bethink themselves , they cannot satisfie their own consciences in a resolution , not to love them , because of some differences , whom they believe that god loves , or may love , notwithstanding those differrences from them : or to renounce all vnion with them , who they are perswaded are united unto christ ; or not to be moderate towards them in this world , with whom they expect to live for ever in another . i speak only of them on all sides , who have received into their hearts , and do express in their lives the spirituall power and energy of the gospel , who are begotten unto christ by the word of truth , and have received of his spirit promised in the covenant of grace unto all them that believe on him . for , not to dissemble with you , i believe all others as to their present state to be in the same condition before god ; be they of what church or way they will , though they are not all in the same condition in respect of the means for their spirituall advantage which they enjoy or may do so , they being much more excellent in some societies of christians than others . this then , to return , is the principle of protestants , derived down unto them from christ and his apostles , and hereby are they eminently furnished for the exercise of that moderation , which you so much , and so deservedly commend . and , more fully to tell you my private judgement , which whether it be my own only i do not much concern my self to enquire , but this it is ; any man in the world who receiveth the scripture of the old and new testament , as the word of god , and on that account assents in generall to the whole truth revealed in them , worshipping god in christ , and yeelding obedience unto him answerable unto his light and conviction , not contradicting his profession by any practise inconsistent with true piety , nor the owning of any opinion or perswasion destructive to the known fundamentals of christianity ; though he should have the unhappiness to dissent in some things from all the churches that are at this day in the world , may yet have an internall supernaturall saving principle of his faith and obedience , and be undoubtedly saved . and i am sure , it is my duty to exercise moderation towards every man , concerning whom i have , or ought to have , that perswasion . . some protestants are of that judgement that externall force ought to have no place at all in matters of faith ; however laws may be constituted with penalties for the preservation of publick outward order in a nation , most of them , that hareticidium or putting men to death for their misapprehensions in the things of god is absolutely unlawfull ; and all of them , that faith is the gift of god , for the communication whereof unto men , he hath appointed certain means , whereof externall force is none . unto which two last positions , not only the greatest protestant , but the greatest potentate in europe , hath lately in his own words , expressive of an heavenly benignity towards mankind in their infirmities , declared his royall assent . and i shall somewhat question the protestancy of them , whom his authority , example , and reason , doth not conclude , in these things . for my part i desire no better , i can give no greater warrant to assert them as the principles of protestants , than what i have now acquainted you with . and it is no small satisfaction unto me to contemplate on the heavenly principle of gospel peace , planted in the noble soyl of royall ingenuity and goodness , whence fruit may be expected to the great profit and advantage of the whole world . now it is easie to discover the naturall and genuine tendency of these principles towards moderation . indeed in acting according unto them , and in a regular consistency with them consists the moderation which we treat about . where-ever then protestants use not that moderation towards those that dissent from them if otherwise peaceable , which the lord jesus requires his disciples to exercise towards all them that profess the same common hope with them , the fault is solely in the persons so offending ; and is not countenanced from any principles which they avow . whether it be so with those of your church , shall now be considered . . you have no one principle that you more pertinaciously adhere unto , nor which yeelds you greater advantage with weak unstable souls , than that whereby you confine all christianity within the bounds of your own communion , the roman church and the catholick are with you , one and the same . no priviledge of the gospell you suppose , belongs unto any soul in the world , who lives not in your communion , and in professed subjection unto the pope . vnion with christ , saving faith here , with salvation hereafter , belongs to no other , no not one . this is the moderation of your church , whereunto your outward actings have for the most part been suited . indeed , by this one principle , you are utterly incapacitated to exercise any of that moderation towards those that dissent from you which the gospell requires . you cannot love them as the disciples of christ , nor act towards them from any such principles . it is possible for you to shew moderation towards them as men ; but to shew any moderateon towards them , as those partakers of the same precious faith with you , that is impossible for you to do . yet this is that which we are enquiring after : not the moderation that may be amongst men as men , but that which ought to be amongst christians as christians : this is gospell moderation , the other is common unto us with turks , jews , and pagans , and not at all of our present disquisition . and i wish that this were found amongst you as proceeding from the principles of reason , with ingenuity and goodness of nature , more than it is . for that which proceedeth from , and is regulated by interest , is hypocriticall , and not thank-worthy : as occasion offers it self , it will turn and change , as we have found it to do in most kingdoms of europe . apparent then it is , that this fundamentall principle of your profession , subesse romano pontifici , &c. that it is of indispensible necessity unto salvation unto every soul to be subject unto the pope of rome , doth utterly incapacitate you for that moderation towards any that are not of you , which christ requires in his disciples towards one another ; seeing you judg none to be so , but your selves . yet i assure you withall , that i hope , yea i am verily perswaded , that there are many , very many , amongst you , whose minds and affections are so influenced by common ingrafted notions of god and his goodness , with a sense of the frailties of mankind , and weakness of the evidence that is tendred unto them , for the eviction of that indispensible necessity of subjection to the pope , which their masters urge , as also with the beams of truth shining forth in generall in the scriptures , and what they know or have heard of the practises of primitive times , as that , being seasoned with christian charity and candour , they are not so leavened with the sowr prejudice of this principle , as to be rendred unmeet for the due exercise of moderation ; but for this , they are not beholding to your church , not this great principle of your profession . . it is the principle of your church , whereunto your practise hath been suited , that those who dissent from you in things determined by your church , being hereticks , if they continue so to do , after the application of the means for their reclaiming which you think meet to use , ought to be imprisoned , burned , or one way or other put to death . this you cannot deny to be your principle , it being the very foundation of your inquisition , the chief corner-stone in your present ecclesiasticall fabrick , that couples and holds up the whole building together : and it hath been asserted in your practice for sundry ages in most nations of europe : your councels , as that of constance , have determined it , and practised accordingly , with john huss , and hierome : your doctors dispute for it , your church lives upon it . that you are destitute of any colour from antiquity in this your way , i have shewed before : bellarmine de laic . cap. . could find no other instances of it , but that of priscillianus , which what entertainment it found in the church of god , i have declared ; with that of one basilius out of gregories dialogues , lib. . cap . whom he confesseth to have been a magitian ; and of bogomilus in the dayes of alexius comnenus years after christ , whose putting to death notwithstanding , was afterward censured and condemned in a synod of more sober persons than those who procured it . instance of your avowing this principle in your dealing with the albigenses of old , the inhabitants of merindol and chrabiers in france , with the waldenses in the valleys of piedmont , formerly and of late ; of your judiciary proceedings against multitudes of persons of all sorts , conditions , ages , and sexes in this and most other nations of europe , you are not pleased with the mention of , i shall therefore pass them by . only i desire you would not question whether this be the principle of your church or no , seeing you have given the world too great assurance that so it is : and your self in your fiat commend the wisdome of philip king of spain in his rigour in the pursuit of it , p. . these things being so , i desire to know , what foundation you have to stand upon in pressing for moderation amongst dissenters in religion : i confess , it is a huge argument of your good nature , that you are so inclinable unto it : but when you should come to the reall exercise of it , i am afraid you would find your hands tied up by these principles of your church , and your endeavours thereupon become very faint and evanid . men in such cases may make great pretences , at velut in somnis oculos ubi languida pressit nocte quies , nequicquam avidos extendere cursus volle videmur , & in mediis conatibus aegri succidimus . being destitute of any reall foundation , your attempts are but like the fruitless endeavours of men in their sleep , wherein great workings of spirits and fancy , produce no effects . i confess notwithstanding all this , others may be moderate towards you : i judg it their duty so to be , i desire they may be so ; but how you should exercise moderation towards others , i cannot so well discern . only as unto the former , so much more am i relieved as unto this principle , from the perswasion i have of the candour and ingenuity of many individuall persons of your profession ; which will not suffer them to be captivated under the power of such corrupt prejudices as these . and for my part if i could approve of externall force in any case in matters of religion , it would be against the promoters of the principle mentioned . — cogendus — in mores hominemque . creon . when men under pretence of zeal for religion , depose all sense of the laws of nature and humanity , some earnestness may be justified in unteaching them their untoward catechisms , which lye indeed not only against the design , spirit , principles , and letter of the gospell : but terrarum leges & mundi foedera ; the very foundations of reason on which men coalesce into civill society . but as we observed before out of one of the anfients , force hath no place in or about the law of christ , one way or other . that which gave occasion unto this discourse , was your insinuation of the scriptures insufficiency for the settlement of men in the unity of faith , the contrary whereof being the great principle of protestancy , i was willing a little to enlarge my self unto the consideration of your principles and ours : not only with reference unto the vnity of faith , but also as unto that moderation which you pretend to plead for , and the want whereof you charge on protestants , premising it unto the ensuing discourse , wherein you will meet with a full and a direct answer unto your question . chap. vii . vnity of faith wherein it consists . principles of protestants as to the setling men in religion and vnity of faith , proposed and confirmed . the next thing proposed as a good to be aymed at , is vnity in faith and settlement , or infallible assurance therein . this is a good desireable for its self ; whereas the moderation treated of , is only a medium of relief against other evils , untill this may be attained . and therefore though it be , upon supposition of our differences , earnestly to be endeavoured after , yet it is not to be rested in , as though the utmost of our duty consisted in it , and we had no prospect beyond it . it is a catholick vnity in faith , which all christians are to aym at , and so both you and wee profess to doe ; only wee differ both about the nature of it , and the proper means of attaining it . for the nature of it , you conceive it to consist in the explicit or implicit belief of all things and doctrines determined on , taught , and proposed by your church be believed , and nothing else , ( with faith supernaturall ) but what is so taught and proposed . but this description of the vnity of faith , wee can by no means admit of . . because it is novel ; it hath no footstep in any writings of the apostles , nor of the first fathers or writers of the church , nor in the practice of the disciples of christ for many ages . that the determination of the roman church , and its proposall of things or articles to be believed should be the adequate rule of faith unto all believers , is a matter as forreign unto all antiquity , as that the prophesies of montanus should be so . . because it makes the unity of faith after the full and last revelation of the will of god , flux , alterable , and unstable , lyable to increase and decrease ; whereas it is uniform , constant , alwayes the same in all ages , times , and places , since the finishing of the canon of the scriptures . for we know , and all the world knows , that your church hath determined many things lately , some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it were but yesterday , to be believed , which its self had never before determined , and so hath increased the rule of faith , moved its center , and extended its circumference : and what she may further determine and propose to morrow , no man knows ; and your duty it is to be ready to believe whatever she shall so propose ; whereby you cannot certainly know unto your dying day whether you do believe all that may belong to the vnity of faith , or no. nay . your church hath determined and proposed to be believed express contradictions , which determinations abiding on record , you are not agreed which of them to adhere unto , as is manifest in your conciliary decrees about the power of the pope and the councill , unto which of them the preheminence is due . now this is a strange rule of the unity of faith , that is not only capable of encrease , changes , and alterations , so that , that may belong unto it one day , which did not belong unto it another , as is evident from your tridentine decrees , wherein you made many things necessary to be believed which before were esteemed but probable , and were the subjects of sophisticall altercations in your schools ; but also comprizeth in its self express contradictions , which cannot at all belong unto faith because both of them may be false , one of them must be so ; nor to vnity , because contrary and adverse . . whereas holding the unity of the spirit in the bond of peace , or the unity of faith is so great and important a duty unto all christians , that they can no way discharge their consciences unto god , without a well grounded satisfaction that they live in the performance of it , this description of its nature , renders it morally impossible for any man explicitly to know , ( and that only a man knows which he knows explicitly ) that he doth answer his duty herein . for . the determinations of your church of things to be believed are so many and various , that it is not within the compass of an ordinary diligence and ability to search and find them out . nor when a man hath done his utmost , can he obtain any tolerable security , that there have not other determinations been made , that he is not as yet come to an acquaintance with all , or that he ever shall so do ; and how in this case he can have any satisfactory perswasion that he keeps the unity of faith , is not as yet made evident . . in the determinations he may meet withall , or by any means come to the knowledge of , he is to receive and believe the things determined and proposed unto him , in the sense intended by the church , or else he is never the nearer to his end . but what that sense is in the most of your churches proposals , your doctors do so endlesly quarrell among themselves , that it is impossible a man should come unto any great certainty in his enquiry after it ; yet a precise meaning in all her proposals your church must have , o● she hath none at all . what shall a man do when he comes unto one of your great masters to be acquainted with the genuine sense of one of your churches proposals , this being the way that he takes for his satisfaction . first he speaks unto the article or question to be considered in generall ; then gives the different senses of it according to these and those famous masters , the most of which he confutes ; who yet all of them professed themselves to explain , and to speak according to the sense of your church ; and lastly gives his own interpretation of it , which it may be within a few moneths , is confuted by another . . suppose a man have attained a knowledge of all that your church hath determined and proposed to be believed , and to a right understanding of her precise sense and meaning in all her determinations and proposals , which i believe never yet man attained unto , yet what assurance can he have if he live in any place remote from rome , but that your church may have made some new determinations in matters of faith , whose embracement in the sense which she intends belongs unto his keeping the unity of faith , which yet he is not acquainted withall . is it not simply impossible for him to be satisfied at any time that he believes all that is to be believed , or that he holds the vnity of faith ? your late pontific all determination in the case of the jansenists and molinists , is sufficient to illustrate this instance . for i suppose you are equally bound , not to believe what your church condemneth as hereticall , as you are bound to believe what it proposeth for catholick doctrine . . i desire to know when a man who lives here in england , begins to be obliged to believe the determinations of your church that are made at rome . it may be he first hears of them in a mercury or weekly news book ; or it may be he hath notice of them by some private letters from some who live near the place ; or it may be he hath a knowledge of them by common report ; or it may be they are printed in some books , or that there is a brief of them published somewhere under the name of the pope ; or they are put into some volume written about the councels ; or some religious persons on whom he much relyes , assures him of them . i know you believe that your churches proposition is a sufficient means of the revelation of any article , to make it necessary to be believed ; but i desire to know what is necessary to cause a man to receive any dictate or doctrine as your churches proposition ; not only upon this account , that you are not very well agreed upon the requisita , unto the making of such a proposition , but also because , be you as infallible as you please in your proposals , the means and wayes you use to communicate those proposals you make , unto individuals in whom alone the faith whereof we treat exists , are all of them fallible . now that which i desire to know is , what is , or what are those certain means and wayes of communicating the propositions of your church unto any person , wherein he is bound to acquiesce , and upon the application of them unto him to believe them , fide divina cui non potest subesse falsum . is it any one thing , or way , or means , that the hinge upon which his assent turns ? or is it a complication of many things concurring to the same purpose ? if it be any one thing , way , or medium , that you fix upon , pray let us know it , and we shall examine its fitness , and sufficiency for the use you put it unto . i am sure we shall find it to be either infallible or fallible . if you say the former , and that particular upon which the assent of a mans mind unto any thing to be the proposall of your church depends , must in the testimony it gives , and evidence that it affords be esteemed infallible , then you have as many infallible persons , things , or writings , as you make use of to acquaint one another with the determinations of your church ; that is , upon the matter you are all so ; though i know in particular that you are not . if the latter ; notwithstanding the first pretended infallible proposition , your faith will be found to be resolved immediately into a fallible information . for , what will it advantage me , that the proposall of your church cannot deceive me , if i may be deceived in the communicating of that proposall unto me ? and i can with no more firmness , certainty , or assurance , believe the thing proposed unto me , than i do believe that it is the proposall of the church wherein it is made . for you pretend not unto any self-evidencing efficacy in your churches propositions , or things proposed by it ; but all their authority , as to me , turns upon the assurance that i have of their relation unto your church , or that they are the proposals of your church ; concerning which i have nothing but very fallible evidence , and so cannot possibly believe them with faith divine and supernaturall . if you shall say that there are many things concurring unto this communication of your churches proposals unto a man , as the notoritty of the fact , suitable proceedings upon it , books written to prove it , testimonies of good men , and the like ; i cannot but mind you , that all these being sigillatim , every one apart fallible , they cannot in their conspiracy improve themselves into an infallibility . strengthen a probability they may , testifie infallibly they neither do nor can . so that on this account it is not only impossible for a man to know whether he holds the vnity of faith or no ; but indeed whether he believe any thing at all with faith supernaturall and divine ; seeing he hath no infallible evidence for what is proposed unto him to believe , to build his faith upon . . protestants are not satisfied with your generall implicit assent unto what your church teacheth and determineth , which you have invented to solve the difficulties that attend your description of the vnity of faith. of what use it may be unto , other purposes , i do not now dispute , but as to this , of the preservation of the vnity of faith , it is certainly of none at all : the vnity of faith consists in all mens express believing all , that all men are bound expresly to believe , be it what it will : now you would have this preserved by mens not believing what they are bound to believe : for what belongs to this keeping the vnity of faith they are bound to believe expresly , and what they believe implicitly , they do indeed no more but not expresly disbelieve ; for if they do any more than not disbelieve , they put forth some act of their understanding about it , and so farre expresly believe it : so that , upon the matter , you would have ment to keep the unity of faith , by a not believing of that , which that they may keep the unity of faith they are bound expresly to believe : nor can you do otherwise whilest you make all the propositions of your church of things to be believed , to belong to the unity of faith. lastly , the determinations of your church you make to be the next efficient cause of your unity ; now these not being absolutely infallible , leave it , like delos , flitting up and down in the sea of probabilities only : this we shall manifest unto you immediately ; at least we shall evidence that you have no cogent reasons , nor slable grounds to prove your church infallible in her determinations . at present , it shall suffice to mind you , that she hath determined contradictions , and that in as eminent a manner as it is possible for her to declare her sense by ; namely by councils confirmed by popes ; and an infallible determination of contradictions , is not a notion of any easie digestion in the thoughts of a man in his right wits . we confess then , that we cannot agree with you in your rule of the unity of faith , though the thing its self we press after as our duty . for , ( . ) protestants do not conceive this vnity to consist in a precise determination of all questions that are or may be raised in or about things belonging unto the faith , whether it be made by your church or any other way . your thomas of aquine , who without question is the best and most sober of all your school doctors , hath in one book given us articles of religion , which you esteem mraculously stated ; quot articuli , tot miracula . all these have at least five questions one with another stated and determined in explication of them ; which amount unto conclusions in matters of religion . now we are farre from thinking that all these determinations , or the like , belong unto the unity of faith , though much of the religion amongst some of you , lyes in not dissenting from them ? the questions that your bellarmine hath determined and asserted the positions in them as of faith , and necessary to be believed , are i think neer times as many as the articles of the antient creed of the church ; and such as it is most evident that , if they be of the nature and importance pretended , it is impossible that any considerable number of men should ever be able to discharge their duty in this business of holding the vnity of faith. that a man believe in generall that the holy scripture is given by inspiration from god , and that all things proposed therein for him to believe , are therefore infallibly true , and to be as such believed , and that , in particular , he believe every article or point of truth , that he hath sufficient means for his instruction in , and conviction that it is so revealed , they judg to be necessary unto the holding of the unity of faith. and this also they know , that this sufficiency nf means unto every one that enjoys the benefit of the scriptures , extends its self unto all those articles of truth , which are necessary for him to believe , so as that he may yield unto god the obedience that he requireth , receive the holy spirit of promise , and be accepted with god. herein doth that vnity of faith which is amongst the disciples of christ in the world consist ; and ever did , nor can do so in any thing else . nor doth that variety of apprehensions that in many things is found among the disciples of christ , and ever was , render this vnity , like that you plead for , various and incertain . for the rule and formall reason of it , namely gods revelation in the scripture , is still one and the same , perfectly unalterable . and the severall degrees that men attain uuto in their apprehensions of it , doth no more reflect a charge of variety upon it , than the difference of seeing as to the severall degrees of the sharpness or obtuseness of our bodily eyes , doth upon the light given by the sunne . the truth is ; if there was any common measure of the assents of men , either as to the intension of it , as it is subjectively in their minds ; or extension of it , as it respecteth truths revealed that belonged unto the vnity of faith , it were impossible there should be any such thing in the world , at least that any such thing should be known to be . only this i acknowledg , that it is the duty of all men to come up to the full and explicit acknowledgment of all the truths revealed in the word of god , wherein the glory of god , and the christians duty are concerned : as also to a joynt consent in faith objective , or propositions of truth revealed ; at least in things of most importance , though their faith subjective , or the internal assent of their minds have , as it will have , in severall persons , various degrees , yea in the same persons it may be , at different seasons . and in our labouring to come up unto this joynt-acknowledgment of the same sense and intendment of god in all revealed truths , consists our endeavour after that perfection in the vnity of faith which in this life is attainable ; as our moderation doth in our walking in peace and love with and towards others , according to what we have already attained . we may distinguish then between that unity of faith which an interest in , gives vnion with christ unto them that hold it , and communion in love with all equally interested therein ; and that accomplishment of it , which gives a sameness of profession , and consent in all acts of outward communion in the worship of god. the first is found in , and amongst , all the disciples of christ in the world where-ever they are ; the latter is that which moreover it is your duty to press after . the former consists in an assent in generall unto all the truths of god revealed in the scripture , and in particular unto them that we have sufficient means to evidence them unto us to be so revealed : the latter may come under a double consideration ; for either there may be required unto it in them who hold it , the joynt perception of , and assent unto every truth revealed in the scripture , with an equall degree of certainty in adherence and evidence in perception , and it is not in this life , wherein the best of us know but in part , attainable ; or only such a concurrence in an assent unto the necessary propositions of truth , as may enable them to hold together that outward communion in the worship of god which we before mentioned . and this is certainly attainable , by the wayes and means that shall immediately be layed down : and where this is , there is the vnity of faith , in that compleatness which we are bound to labour for the attainment of . this the apostolicall churches enjoyed of old ; and unto the recovery whereof , there is nothing more prejudiciall than your new stating of it upon the account of your churches proposals . this unity of faith we judg good , and necessary , and that it is our duty to press after it : so also in generall do you . it remains then , that we consider what is the way , what are the means and principles , that protestants propose and insist upon for the attainment of it ; that is , in answer to your question , what it is that can settle any man in the truth of religion , and unite all men therein . and then because you object this unto us , as if we were at some loss and incertainty therein , and your selves very secure , i shall consider what are the grounds and principles that you proceed upon for the same ends and purposes , namely to settle any man in the truth of religion , and to bring all men to an harmony and consent therein . now i shall herein manifest unto you these two things ; i. that the principles which the protestants proceed upon , in the improvement whereof they obtain themselves assured and infallible settlement in the truth , and labour to reduce others unto the unity of faith , are such as are both suited unto , and sufficient for , the end and work which they design to effect by them , and also in themselves of such unquestionable truth , certainty , and evidence , that either they are all granted by your selves , or cannot be denied without shaking the very foundations of christianity . . that those which you proceed upon , are some of them untrue , and most of them dubious and questionable , none of them able to bear the weight that you lay upon them ; and some of them such as the admission of , would give just cause to question the whole truth of christian religion . and both these s r , i crave leave to manifest unto you , whereby you may the better judg whether the scripture or your church be the best way to bring men unto settlement in religion , which is the thing enquired after . . protestants lay down this as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the very beginning and first principle of their confidence and confession , that all scripture is given by inspiration of god , as the holy ghost teacheth them , tim. . . that is , that the books of the old and new testament were all of them written by the immediate guidance , direction , and inspiration of god ; the hand of the lord , as david speaks , chron. . . being upon the penmen thereof in writing ; and his spirit , as peter informs us , speaking in them , p●t . . . so that whatever is contained and delivered in them , is given out from god , and is received on his authority . this principle i suppose you grant to be true ; do you not ? if you will deny it say so , and we will proceed no farther , untill we have proved it . i know you have various wayes laboured to undermine the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the holy scriptures ; many queries you put unto men , how they can know it to be from god , to be true , from heaven , and not of men ; many scruples you indeavour to possess them with , against its authority ; it is not my present business to remove them : it is sufficient unto mee , . that you your selves who differ from us in other things , and with whom our contest about the best way of coming to settlement in the truth alone , is , do acknowledg this principle were proceed upon to be true . and . that yee cannot oppose it without setting your selves to digge up the very foundations of christian religion , and to open a way to let in an inundation of atheism on the world . so our first step is fixed on the grand fundamentall principle of all the religion and acceptable worship of god that is in the world . . they affirm that this scripture evidenceth it self by many infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be so given by inspiration from god ; and besides is witnessed so to be , by the testimony of the church of god from the dayes of moses , wherein it began to be written , to the dayes wherein we live ; our lord christ and his apostles asserting and confirming the same testimony ; which testimony is conveyed unto us by uninterrupted catholick tradition . the first part of this position , i confess , some of you deny ; and the latter part of it you generally all of you pervert , confining the testimony mentioned unto that of your present church , which is a very inconsiderable part of it , if any part at all . but how groundlesly , how prejudicially , to the verity and honour of christian religion in generall you do these things , i shall briefly shew you . some of you , i say deny the first part of this assertion ; so doth andradius defens . concil . trident. lib. . neque enim , saith he , in ipsis libris quibus sacra mysteria conscripta sunt , quicquam inest divinitatis , quod nos ad credendum qua illis continentur , religione aliqua constring at ; neither is there in the books themselves , wherein the holy mysteries are written , any thing of divinity , that should constrain us by vertue of any religious respect thereunto , to believe the things that are contained in them . hence cocleus , lib. . de authoritate eccles. & script . gathers up a many instances out of the book of the scripture , which he declares to be altogether incredible , were it not for the authority of the church i need not mention any more of your leaders , concurring with them ; you know who is of the same mind with them , if the author of fiat lux be not unknown to you . your resolving vniversal tradition into the authority of your present church , to which end there is a book written not long since by a jesuit under the name of vincentius severinus , is no less notorious . some of you , i confess , are more modest , and otherwise minded , as to both parts of our assertion . see malderus episcop . antwerp . de object . fidei , qu. . vaselius groningen . de potestat . eccles. & epist. ad jacob. hock . alliacens . in lib. . sentent . artic. . gerson exam. dos . part . . consid. . tom. . sol . . and in twenty other places . but when you come to deal with protestants , and consider well the tendency of this assertion , you use i consess an hundred rergiversations , and are most unwilling to come to the acknowledgment of it ; and rather then suffer from it , deny it downwright ; and that with scurrilous reflections , and comparisons , likening it , as to any characters of gods truth and holiness upon it , unto livy's story , yea aesops fables , or a piece of poetry . and when you have done so , you apply your selves to the canvasing of stories in the old testament , and to find out appearing contradictions , and tell us of the uncertainty of the authors of some particular books ; that the whole is of its self a dead letter which can prove nothing at all ; enquiring , who told us that the penmen of it were divinely inspired , seeing they testify no such things of themselves and if they should , yet others may do , and have done so , who notwithstanding were not so inspired ; and ask us , why we receive the gospel of luke who was not an apostle , and reject that of thomas who one ; with many the like cavilling exceptions . but ( . ) that must needs be a bad cause which stands in need of such a defence . is this the voice of jacob , or esau ? are these the expressions of christians , or pagans ? from whose quiver are these arrows taken ? is this fair , sober , candid christian dealing ? have you no way to defend the authority of your church , but by questioning the authority of the scripture ? did ever any of the fathers of old , or any in the world before your selves , take this course to plead their interests in any thing they professed ? is this practice catholick , or like many of your principles ; singular , your own , donatisticall ? is it any great sign that you have an interest in that living child , when you are so ready he should be destroyed , rather than you would be cast in your contest with protestants ? ( . ) do you think that this course of proclaiming to atheists , turks , and pagans , that the scripture , which all christians maintain against them to be the word of the living god , given by inspiration from him , and on which the faith of all the martyrs who have suffered from their opposition , rage , and cruelty , and of all others that truly believe in jesus christ , was and is founded , and whereinto it is resolved , hath no arguments of its divine original implanted on it , no lines of the excellencies and perfections of its author drawn on it , no power or efficacy towards the consciences of men , evidencing its authority over them , no ability of its self to comfort and support them in their tryals and sufferings with the hope of things that are not seen ? is this , think you , an acceptable service unto the lord christ , who will one day judg the secrets of all hearts according unto that word ? or , is it not really to expose christian religion to scorn and contempt ? and do you find so much sweetness in , delus an virtus ? quis in hoste requirat , as to cast off all reverence of god and his word , in the pursuit of the supposed adversaries of your earthly interests ? ( . ) if your arguments and objections are effectuall and privalent unto the end for which you intend them , will not your direct issue be the utter overthrow of the very foundation of the whole profession of christians in the world ? and are you , like sampson , content to pull down the house that must fall upon your selves also , so that you may stifle protestants with its sall ? it may be , it were well you should do so ; were it an house of dagon , a temple dedicated unto idols : but , to deal so with that wherein dwels the majesty of the living god , is not so justifiable . it is true ; evert this principle , and you overthrow the foundation on which the faith of protestants is built ; but it is no less true , that you do the same to the foundation of the christian faith in generall , wherein wee hope your own concernment also lyes and this is the thing that i am declaring unto you ; namely , that either you acknowledg the principles on which protestants build their faith and profession , or by denying them you open a door unto atheism , at least to the extirpation of christian religion out of the world . i confess you pretend a relief against the present instance , in the authority of your church , sufficient as you say to give a credibility unto the scriptures , though its own self-evidencing power and efficacy , with the confirmation of it by catholick tradition exclusive to your present suffrage , be rejected . now i suppose you will grant , that the prop you supply men withall upon your casting down the foundations on which they have laid the weight of their eternall salvation , had need be firm and immoveable . and remember that you have to do with them , who though they may be otherwise inclineable unto you , non tamen ignorant quid distent aera a lupinis ; and must use their own judgement in the consideration of what you tender unto them . and they ask you , . what will you do if it be as you say with them who absolutely reject the authority of your ch●●ch , which is the condition of more than a moyety of the inhabitants of the world , to speak sufficiently within compass ? and . what will you advise us to say to innumerable other persons that are pious and rational , who , upon the meer consideration of the lives of many , of the most , of the guides of your church , your bloody inhumane practices , your pursuit of worldly carnall designs , your visible secular interest wherein you are combined and united , cannot perswade themselves , that the testimony of your church in and about things that are invisible , spirituall , heavenly , and eternall , is at all valuable , much less that it is sufficient to bear the weight you would lay upon it . . was not this the way and method of vaninus for the introduction of his atheism ; first to question , sleight , and sophistically except against the old approved arguments , and evidences manifesting the beeing and existence of a divine self-subsisting power , substituting in their room , for the confirmation of it , his own sophisms , which himself knew might be easily discussed and disproved ? do you deal any better with us in decrying the scripture's self-evidencing efficacy , with the testimony given unto it by god himself , substituting nothing in the room thereof but the authority of your church ? a man certainly can take up nothing upon the sole authority of your church , untill , contrary to the pretensions , reasons , and arguments of far a greater number of christians than your selves , he acknowledge you to be a true church at least ; if not the only church in the world . now , how i pray will you bring him into that state and condition that he may rationally make any such judgement ? how will you prove unto him that there is any such thing as a church in the world ; that a church hath any authority , that its testimony can make any thing credible , or meet to be believed , you must prove these things to him , or whatever assent he gives unto what you say , is from fanaticall credulity . to suppose that he should believe you upon your word , because you are the church , is to suppose that he believes that , which you are yet but attempting to induce him to believe . if you persist to press him without other proof , not only to believe what you first said unto him , but also even this , that whatever you shall say to him hereafter that he must believe it , because you say it ; will not any rationall man nauseate at your unreasonable importunity ? and tell you that men who have a mind to be befooled , may meer with such alchymisticall pretenders all the world over . will you perswade him that you are the church , and that the church is furnished with the authority mentioned , by rational arguments ? i wish you would inform me of any one that you can make use of , that doth not include a supposition of something unproved by you , and which can never be proved but by your own authority , which is the thing in question , or the immediate authority of god which you reject . a number indeed of pretences , or , it may be , probabilities you may heap together , which yet upon examination will not be found so much neither , unless a man will swallow amongst them that which is destitute of all probability ; but what is included in the evidence given unto it by divine revelation which is not yet pleaded unto him . it may be then you will work miracles to confirm your assertions . let us see them . for although very many things are requisite to manifest any works of wonder that may be wrought in the world to be reall miracles , and good caution be required to judge unto what end miracles are wrought ; yet if we may have any tolerable evidence of your working miracles in confirmation of this assertion , that you are the true and only church of god , with the other inferences depending thereon , which we are in the consideration of , you will find us very easie to be treated withall . but herein also you fail . you have then no way to deal with such a man as we first supposed , but as you do with us ; and produce testimonies of scripture to prove and confirm the authority of your church ; and then you will quickly find where you are , and what snares you have cast your selves into . will not a man who hears you proving the authority of your church by the scripture , ask you , and whence hath this scripture its authority ? yea that is supposed to be the thing in question , which denying unto it an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you yet produce to confirm the authority of that , by whose authority alone , its self is evidenced to have any authority at all . rest in the authority of god manifesting its self in the scripture , witnessed unto by the catholick tradition of all ages , you will not . but you will prove the scripture to be the word of god by the testimony of your church ; and you will prove your ch●●●h to be enabled sufficiently to testifie the scriptures to be of god , by the testimonies of the scripture . would you knew where to begin and where to end ? but you are indeed in a circle which hath neither beginning nor ending ; i know not when we shall be enabled to say , inventus , chrysippe , tui finitor acervi . now do you think it reasonable that we should leave our stable and immoveable firm foundations , to run round with you in this endless circle , untill through giddiness we fall into unbelief or atheism ? this is that which i told you before , you must either acknowledge our principle in this matter to be firm and certain , or open a door to atheism , and the contempt of christian religion ; seeing you are not able to substitute and thing in the room thereof , that is able to bear the weight that must be laid upon it , if we believe . for how should you do so ; shall man be like unto god , or equall unto him ? the testimony we rest in is divine , fortified from all objections by the strongest humane testimony possible , namely catholick tradition . that which you would supply us with , is meerly humane and no more . and . your importunity in opposing this principle , is so much the more marvellous unto us , because therein you openly oppose your selves to express testimonies of scripture and the full suffrage of the ancient church . i wish you would a little weigh what is affirmed , pet. . , . psal. . . joh. . , , . thess. . . act. . . joh. . , . joh. . . heb. . tim. . . act. . . and will you take with you the consent of the ancients ? clemens alexand. strom. . speaks fully to our purpose , as he doth also lib. . where he plainly affirms that the church proved the scripture by its self● and other things , as the unity of the deity , by the scripture . but his own words in the former place are worth the recital , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for the beginning of faith , or principle of what we teach , we have the lord ; who in sundry manners , and by divers parts , by the prophets , gospel , and holy apostles , leads us to knowledge . and if any one suppose , that a principle stands in need of another ( to prove it ) he destroys the nature of a principle ; or , it is no longer preserved a principle . this is that we say : the scripture , the old and new testament , is the principle of our faith. this is proved by its self , to be of the lord who is its author ; and if we cause it to depend on any thing else , it is no longer the principle of our faith and profession . and a little after , where he hath shewed that a principle ought not to be disputed , nor to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of any debate , he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it is meet then , that receiving by faith the most absolute principle without other demonstration , and taking demonstrations of the principle from the principle its self , that we be instructed by the voice of the lord unto the knowledge of the truth . that is ; we believe the scripture for its own sake , and the testimony that god gives unto it , in it and by it ; and do prove every thing else by it , and so are confirmed in the faith or knowledge of the truth . so he further explains himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for we do not simply or absolutely attend or give heed unto men determining or defining , against whom it is equall that we may define or declare our judgements . so it is ; whilest the authority of man , or men , any society of men in the world , is pleaded , the authority of others , may be as good reason be objected against it ; as whilest , you plead your church and its definitions , others may on as good grounds oppose theirs unto you therein . and therefore clemens proceeds ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for if it be not sufficient meerly to declare or assert that which appears to be truth , but also to make that credible or fit to be believed which is spoken , we seek not after the testimony that is given by men , but we confirm that which is proposed , or enquired about with the voice of the lord , which is more full than any demonstration , or rather is its self the only demonstration ; according to the knowledge whereof they that have tasted of the scriptures , are believers . into the voice , the word of god alone , the church then resolved their faith , this only they built upon , acknowledging all humane testimony to be too weak , and infirm to be made a foundation for it ; and this voice of god in the scripture evidencing its self so to be , is the only demonstration of faith which they rested in ; whereupon a little after he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so wee having perfect demonstrations out of the scriptures , are by faith demonstratively assured or perswaded of the truth of the things proposed . this was the profession of the church of old ; this the resolution of their faith ; this is that which protestants in this case adhere unto . they proved the scripture to be from god , as he elswhere speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we also do . strom. . to this purpose speaks salvianus de gub. lib. . alia omnia ( idest humana dicta ) argumentis & testibus egent ; dei autem sermo ipse sibi test is est , quia necesseest ut quicquid incorrupta verityas loquitur , incorruptum sit testimonium veritatis : all other sayings stand in need of arguments and witnesses to confirm them , the word of god is witness to its self ; for , whatever the truth incorrupted speaks , must of necessity be an incorrupt testimony of truth , and although some of them allowed the testimony of the church as a motive unto believing the gospell or things preached from it , yet as to the belief of the scripiure with faith divine and supernaturall to be the word of god , they required but these two things ; . that self-evidence in the scripture its self which is needfull for an indemonstrable principle ; from which , and by which , all other things are to be demonstrated : and that self-evidence clemens puts in the place of all demonstrations . . the efficacy of the spirit in the heart , to enable it to give a saving assent unto the truth proposed unto it : thus austin in his confessions lib. . cap. . persuasisti mihi , ô domine deus , non eos qui crederent libris tuis quos tanta in omnibus ferè gentibus authoritate fundasti esse culpandos ; sed eos qui non crederent , new audiendesesse , siqui mihi forte dicerent , unde scis , illos libres unius veracissimi dei spirituesse , humano generi ministratos ; idipsum enim maximè credendum erat . o lord god , thou hast perswaded me , that not they who believe thy books which with so great authority thou hast setled almost in all nations , were to be blamed ; but those who believe them not , and that i should not hearken unto any of them who might chance to say unto me , whence dost thou know those books to be given out unto mankind from the spirit of the only true god ; for that is the thing which principally was to be believed . in which words , the holy man hath given us full direction what to say when you come upon us with that question which some used it seems in his dayes . a great testimony of the antiquity of your principles . adde hereunto what he writes in the th book and d chapter of the same treatise , and wee have the summe of the resolution and principle of his faith : audiam , saith he , & intelligam , quomodo fecisti coelam & terram : scripsit hoc moses , scripsit & abiit , transivit hinc ad te. neque enim nunc ante me est : nam si esset , tenerem eum , & rogaremeum , & per teobsecrarem ut mihi ist a pa●derct , & praberem aures corporis mei , sonis erumpentibus ex ere ejus . at si hebraea voce loqueretur , frustra pulsaret sensum meum , nec inde mentem meam tangeret : si autem latinè , scirem quid diceret ; sed , unde scirem an verum dicoret ? quod si & hoc scirem , num & ab ill● scirem ? intus utique mihi , intus in domicilio cogitationis , nec hebraea , nec graeca , nec latina , nec barbara verityas sine oris & linguae organis , sine strepitu syllabarum diceret , verum di●it ; & ego statim ●●tus confidenter illi homini tuo dicerem , verumolits . cum ergo illum interrogare non possim , te , quo 〈◊〉 vera dixit , veritas , rogo te deus meus , rogo , partepeccatis meis , & qui illi servo tuo dedisti haec dicere , 〈◊〉 & mihi haec intelligere . i would bear and understand , o lord , how thou hast made the heavens and the earth : moses wrote this , he wrote it and is gene , and he is gone to thee . for now he is not present with mee ; if he were , i would lay hold on him , and ask him and beseech him for thy sake , that he would unfold these things unto me , and i would cause the ears of my body to attend unto the words of his mouth . but if he should speak in the hebrew tongue , he would only in vain strike upon my outward sense , and my mind within would not be affected with it . if he speak in latine , i should know what he sayed ; but whence should i know that he spake the truth ? should i know this also from him ? the truth , that is neither hebrew , greck , latine , nor expressed in any barbarous language , would say unto me inwardly in the dwelling place of my thoughts , without the organs of mouth or tongue , or noyse of syllables , he speaks the truth ; and i with confidaence should say unto him thy servam , thou speakest the truth . seeing therefore i cannot enquire of him , i beseech thee that art truth , with whom he being filled spake the truth , i beseech thee o my god , pardon my sinnes , and thou who gavest unto him by servant to speak these things , grant unto me tounderstand thus this holy man ascribes his assent into the one unquestionable principle of the scripture , as to the effecting of it in himself , to the work if gods spirit in his heart . as basil also doth on psal. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : faith which draws the soul unto consent above the efficacy of all rational wayes or methods of perswasion ; faith , that is wrought and begotten in us not by geometricall enforcements or demonstrations , but by the effectuall operations of the spirit . and both these principles are excellently expressed by one amongst your selves , even baptista mantuanus . lib. de patientia , cap. , . saepenumerò , faith he , mecum cogitavi , unde tam s●adibilis esset ista scriptura , ut tam potenter insluat in animos auditorum ; unde tantum habeat energiae , ut non adopinandum sed ad solidè credendum omnes inflectat . i have often thought with my self whence the scripture is so perswasive , whence it doth so powerfully influence the minds of the hearers ; whence it hath so much efficacy , that it should incline and bow all men , not to think as probable , but solidly to believe , the things it proposeth . non , saith he , est hoc imputandum rationum evidentiaequas non adducit , non artis industriae & verbis suavibus & ad persuadendum accommodatis quibus non utitur . it is not to be ascribed unto the evidence of reasons , which it bringeth not , neither to the excellency of art , sweet words , and accommodated unto per swasion , which it makes no use of . sed vide an id in causa sit quod persuasi sumus eam à prima veritate fl●xisse ; but see if this be not the cause of it , that wee are perswaded that it proceeds from the prime verity . he proceeds , sed unde sumus ita persuasi nisi ab ipsa , quasi ad ei credendum non sua ipsi●● trahat authoritas . sed unde quaeso hanc sibi authoritatem vindicavit ? neque enim vidimus nos deum concionantem , scribentem , docentem ; tamen ac si vidissemus , credimus & tenemus à spiritu sancto fluxisse quod legimus : forsitan fuerit haec ratio firmiter adharendi , quòd in ea veritas sit solidior quamvis non clarior , habet enim omnis veritas vim inclinativam , & major majorem , maxima maximam . sed cur ergo omnes non credunt evangelio ? respondeo quod non omnes trahuntur à deo. and again , inest ergo scripturis sacris nescio quid natur â sublimius , idest inspiratio facta divinitus & divinae irradiation is influxus certus . but whence are wee perswaded , that it is from the first verity , but from it self ; it s own authority draws us to believe it . but whence obtains it this authority ● we see not god preaching , writing , teaching ; but yet , as if we had seen him , we believe and firmly hold that which we read to have come from the holy ghost . it may be that this is a reason of our firm adhering unto it , that the truth in it is more solid , though not more clear ( than in any other way of proposall ) and all truth hath a power to incline unto belief ; the greater the truth the greater its power , and the greatest truth must have the greatest power so to incline us . but , why then do not all believe the gospell ? i answer , because all are not drawn of god. there is then in the holy scripture somewhat more sublime than nature , that is , the divine inspiration from whence it is , and the divine irradiation wherewith it is accompanied . this is the principle of protestants . the sacred scripture is credible as proceeding from the first verity : this it manifests by its own light and efficacy ; and we are enabled to believe it by the effectuall working of the spirit of god in our hearts . whence our saviour asks the jews , joh . if you believe not the writing of moses , how will you believe my words . they who will not believe the written word of the scripture , upon the authority that it hath in its self , would not believe if christ should personally speak unto them . so saith theophylact on the place ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? . protestants believe and profess , that the end wherefore god gave forth his word by inspiration , was that it might be a stable infallible revelation of his mind and will , as to that knowledge which he would have mankind entertain of him , with that worship and obedience which he requireth of them , that so they may please him in this world , and come unto the fruition of him unto all eternity . god who is the formal object , is also the prime cause of all religious worship . what is due unto him as the first cause , last end , and soveraign lord of all , as to the substance of it , and what he further appoints himself , as to the manner of its performance , suited unto his own holiness , and the condition wherein in reference unto our last end we stand and are , making up the wh●le of it . that he hath given his word to reveal these things unto us , to be our rule , guide , and direction in our wayes , walkings , and universal deportment before him , is , as i take it , a fundamentall principle of our christian profession . neither do i know that this is denied by your church ; although you startle at the inferences that are justly made from it . i shall not need therefore to adde any thing in its confirmation , but only mind you again , that the calling of it into question , is directly against the very heart of all religion , and the unanimous consent of all that in the world are called christians , or ever were so . yea , and it must be granted , or the whole scripture esteemed a fable , because it frequently declares , that it is given unto us of god for this end and purpose . and hence do protestants inferre two other conclusions , on which they build their perswasion concerning the vnity of faith , and the proper means of their settlement therein . . that therefore the scripture is perfect and every way compleat ; namely with respect unto that end whereunto of god it is designed . a perfect and compleat revelation of the will of god as to his worship , and our obedience . and we cannot but wonder that any who profess themselves to believe that it was given for the end mentioned , should not have that sacred reverence for the wisdome , goodness , and love of its author unto mankind , as freely to assent unto this inference and conclusion , he is our rock , and his work is perfect . and lest any men should please themselves in the imagination of contributing any thing towards the effecting of the end of his word , by a supply unto it , he hath strictly forbidden them any such addition , deut. . . & . . prov. . . which if it were not compleat in reference unto its proper end , would hold no great correspondency with that love and goodness which the same word every where declares to be in him. i suppose , you know with how many express testimonies of scripture its self , this truth is confirmed , which , added unto that light and evidence , which as a deduction from the former fundamental truth it hath in its self , is very sufficient to render it unquestionable . you may at your leasure , besides these forenamed consult , psal. . . esa. . . ezek. . . mat. . . luk. . , . ch . . , . ch . . , . job . . . ch . . act. . . ch . . , . ch . . . chapt . . . rom. . . ch . . . cor. . . gal. . . eph. . , . tim. . , . heb. . . pet. . . rev . . for though texts of scripture are not appointed for us to throw at one anothers heads as you talk in your fiat , yet they are for us to use and insist on in the confirmation of the truth ; if we may take the example of christ and all his apostles , for our warrant . and it were endless to recite the full and plain testimonies , of the ancient fathers and councels to this purpose . neither is that my present design ; though i did somwehat occasionally that way , upon the former principle . it shall suffice me to shew , that the deny all of this assertion also , as it is inferred from the foregoing principle , is prejudiciall , if not pernicious to christian religion in generall . the whole of our faith and profession is resolved into the known excellencies and perfections of the nature of god. amongst these , there are none that have a more immediate and quickning influence into them , than his wisdom , goodness , grace , care and love towards them , unto whom he is pleased to reveal himself . nor is there any property of his nature that in his word he more frequently gives testimony unto . and all of them doth he declare himself to have exalted and glorified in a signall manner , in that revelation , which he hath made of himself , his mind and will therein . i suppose , this cannot be denied by any , who hath the least sense of the importance of the things revealed . now , if the revelation made for the end before proposed be not perfect and compleat , that is sufficient to enable a man to know so much of god his mind and will , and to direct him so in his worship and obedience unto him , as that he may please him here , and come to the fruition of him hereafter ; it must needs become an evident means of deceiving him , and ruining him , and that to all eternity . and the least fear of any such event , overthrows all the notions which he had before entertained of those blessed properties of the divine nature , and so consequently disposeth him unto atheism . for if a man hath once received the scripture as the word of god , and that given unto him to be his guide unto heaven , by god himself ; if one shall come to him and tell him , yea but it is not a perfect guide , but though you should attend sincerely to all the directions that it gives you , yet you may come short of your duty and expectation ; you may neither please god here , nor come to the fruition of him hereafter : in case he should assent unto this suggestion , can he entertain any other thoughts of god , but such as our first parents did , when by attendance unto the false insinuations of the old serpent , they cast off his soveraignty , and their dependance on him ? neither can you relieve him against such thoughts by your pretended traditionall supply ; seeing it will still be impossible for him to look on this revelation of the will of god , as imperfect and insufficient for the end , for which it plainly professeth its self to be given forth by him , without some intrenchment on those notions of his nature which he had before received . for it will presently occurr unto him , that seeing this way of revealing himself for the ends mentioned , is good and approved of himself so to be , if he hath not made it compleat for that end , it was either because he could not , and where then is his wisdome ; or because he would not , and where then is his love , care , and goodness ; and seeing , he saith , he hath done , what you would have him to believe , that he hath not done , where is his truth and veracity ? certainly a man that seriously ponders what he hath to do , and knows the vanity of an irrationall fanatical credo , will conclude , that either the scripture is to be received as perfect , or not to be received at all . . protestants conclude hence , that the scripture given of god for this purpose is intelligible unto men , using the means by god appointed to come to the understanding of his mind and will therein . i know many of your way are pleased grievously to mistake our intention in this infêrence and conclusion . sometimes they would impose upon us to say , that all places of scripture , all words and sentences in it are plain , and of an obvious sense , and easie to be understood . and yet this you know , or may know if you please , and i am sure ought to know , before you talk of these things with us , that we absolutely deny . it is one thing to say , that all necessary truth is plainly and clearly revealed in the scripture , which we do say ; and another that every text and passage in the scripture is plain and easie to be understood , which we do not say ; nor ever thought , as confessing that to say so , were to contradict our own experience , and that of the disciples of christ in all ages . sometimes you faign , as though we asserted all the things that are revealed in the scripture , to be plain and obvious to every mans understanding ; whereas we acknowledge that the things themselves revealed are many of them mysterious , surpassing the comprehension of any man in this world ; and only maintain that the propositions wherein the revelation of them is made , are plain and intelligible unto them that use the means appointed of god to come to a right understanding of them . and sometimes you would commit this with another principle of ours ; whereby we assert that the supernaturall light of grace to be wrought in our hearts by the holy ghost , is necessary to give unto us a saving perception and understanding of the mind of god in the scripture ; for what needs such speciall assistance in so plain a matter ? as though the asserting of perspicuity in the object , made ability to discern in the subject altogether unnecessary : or that he who affirms the sun to give light , doth at the same time affirm also that men have no need of eyes to see it withall . besides we know there is a vast difference between a notionall speculative apprehension , and perception of the meaning and truth of the propositions contained in the scripture , which we acknowledge that every reasonable unprejudiced person may attain unto ; and a gracious saving spirituall perception of them , and assent unto them with faith divine and supernatural ; and this we say is the especiall work of the holy ghost in the hearts of the elect. and i know not how many other exceptions you make to keep your selves from a right understanding of our intention in this inference ; but , as your self elsewhere learnedly observes , who so blind as he that will not see ? i shall therefore once more , that we may proceed , declare unto you what it is that we intend in this assertion . it is , namely ; that the things which are revealed in the scripture , to the end that by the belief of them , and obedience unto them , we may please god , are so proposed and declared , that a man , any man , free from prejudices and temptations ; in and by the use of the means appointed him of god for that purpose , may come to the understanding ( and that infallibly ) of all that god would have him know or do in religion ; there being no defect or hinderance in the scripture , or manner of its revealing things necessary , that should obstruct him therein . what are the means appointed of god for this purpose , we do not now enquire , but shall anon declare . what defect , blindness , or darkness , there is , or may be , in and upon the minds of men in their depraved lapsed condition , what disadvantages they may be cast under by their prejudices , traditions , negligences , sins , and prophaneness , belongs not unto our present disquisition . that which we assert concerns meerly the manner of the proposall of the truths to be believed , which are revealed in the scripture ; and this we say is such , as that there is no impossibility , no nor great difficulty , but that a man may come to the right understanding of them ; not as to the comprehension of the things themselves , but the perception of the sense of the propositions wherein they are expressed . and this assertion of ours , is , as the former , grounded on the scripture its self . see if you please , deut. . . psal. . . . and . . prov. . . cor. . . pet. . and to deny it , is to pluck up all religion by the roots , and to turn men loose unto scepticism , libertinism , and atheism ; and that with such an horrible reproach unto god himself , as that nothing more abominable can be invented . the devil of old , being not able to give out certain answers unto them that came to onquire about their concernments at his oracles , put them off a long time with dubious , aenigmaticall , unintelligible sophisms . but when once the world had by experience , study , and observation , improved its self into a wisdome beyond the pitch of its first rudeness , men began generally to despise what they saw could not be certainly understood . this made the devil pluck in his horns , as not finding it for the interest of his kingdome to expose himself to be scoffed at by them , with whose follies and fanaticall credulity in esteeming highly of that which could not be understood , he had for many generations sported himself . and do they not blasphemously expose the oracles of the true , holy , and living god , to no less contempt , who for their own sinister ends would frighten men from them with the ugly scare-crow of obscurity , or their not being intelligible unto every man by the use of means , so far as he is concerned to know them , and the mind of god in them . and herein also protestants stand as firmly as the fundamentals of christianity will bear them . . protestants believe , that it is the duty of all men who desire to know the will of god , and to worship him according unto his mind , to use diligence in the improvement of the means appointed for that end , to come unto a right and full understanding of all things in the scripture , wherein their faith and obedience are concerned . this necessarily follows from the principles before laid down . nor is it possible it should be otherwise . it is doubtless incumbent on every man to study and know his duty ; that cannot be a mans duty which he is not bound to know , especially not such a duty as whereon his eternall welfare should depend : and i suppose a man can take no better course to come to the knowledge of his duty , than that which god hath appointed for that purpose . the commands and exhortations which we have given us in the scripture for our diligence in this matter , with the explications and improvements of them in the writings of the fathers , are so obvious , trite , and known , that it were meer loss of time to insist on the repetition of them . i suppose , i should speak within compass , if i should say , that one chrysostome doth in a hundred places exhort christians of all sorts , to the diligent study and search of the scriptures , and especially of the epistles of paul , not the most plain and easie part of them . i know , the practise of your church lyes to the contrary , and what you plead in the justification of that practise ; but i am sorry both for her and you ; both for the contrivers of and consenters unto this abomination : and i fear what your accoun● will be as to this matter , at the last day . god having granted the inestimable benefit of his word unto mankind , revealing therein unto them the only way by which they may attain unto a blessed eternity ; is it not the greatest ingratitude that any man can possibly contract the guilt of , to neglect the use of it ? what then is your condition , who , upon sleight and triviall pretences , set up your own wisdome and authority , against the wisdome and authority of god ; advising and commanding men , upon the pain of your displeasure in this world , not to attend unto that which god commands them to attend unto , on pain of his displeasure in the world to come ? so that though i confess that you deny this principle , yet i cannot see but that you do so , not only upon the hazard of your own souls , and the souls of them that attend unto you , seeing , that if the blind lead the blind , both must fall into the ditch ; but also , that you do it to the great prejudice of christian religion in the very foundations of it . for what can a man rationally conclude , that shall see you driving all persons , and that on no small penalties , excepting your selves who are concerned in the conspiracy , and some few others whom you suppose sufficiently initiated in your mysteries , from the reading and study of those books , wherein the world knows , and your selves confess , that the arcana of christian religion are contained ; but that there are some things in them like the hidden sacra of the old pagan hierophants , which may not be disclosed , because however countenanced by a remote veneration , yet are indeed turpia or ridicula , things to be ashamed of , or scorned ? and the truth is , some of your doctors have spoken very suspiciously this way ; whilest they justifie your practise in driving the people from the study of the scripture , by intimations of things and expressions , not so pure and chast as to be fit for the knowledge of the promiscuous multitude ; when in the mean time themselves or their associates do publish unto all the world , in their rules and directions for confession , such abominable filth and ribaldry , as i think was never by any other means vented amongst mankind . . protestants say that the lord christ hath instituted his church , and therein appointed a ministry , to preside over the rest of his disciples in his name , and to unfold un to them his mind and will as recorded in his word ; for which end he hath promised his presence with them by his spirit unto the end of the world , to enable them in an humble dependance on his assistance , to find out and declare his commands and appointments unto their brethren . this position , i suppose , you will not contend with us about ; although i know that you put another sense upon most of the terms of it , than the scripture will allow , or wee can admit of . these are the principles of protestants ; this is the progress of their faith in coming unto settlement and assurance . these are their foundations , which are as unquestionable as any thing in christianity ; the most of them , your selves being judges . and from them , one of these two things will necessarily follow ; either that all men , unto whom the word of god doth come , will come to an agreement in the truth , or the unity of faith ; or secondly , that it is their own fault if they do not so do : for what upon these principles should hinder them from so doing ? all saving truth is revealed by god in the scripture , unto the end that men may come to the knowledge of it . it is so revealed by him , that it is possible , and with his assistance , easie formen to know aright his mind and will about the things so revealed : and be hath appointed regular wayes and means for men to wait upon him in and by , for the obtaining of his assistance . now pray revive your question that gave occasion unto this discourse ; however men may differ in religion , why is not the scripture sufficient to bring them unto an agreement and settlement ? take heed that in your answer , you deny not some principle that will involve the whole interest of christianity in its ruine : where is the defect ? where the hinderance , why all men upon these principles however differing at present , may not come to a full settlement and agreement ? i hope , you will find none but what are in them selves ; and for them ; ipsi-viderint ; the scripture is blameless . here is certainty of revelation from god , fullness of that revelation as to our duty , clearness and perspicuity for our understanding of it , means appointed and sanctified for that end ; what i pray is wanting ? all truths wherein it is the duty of men to agree are fixed and stated , so that it can never be lawfull for any man , in any generation , to call any of them into question ; plain and evident , that no man can mistake the mind of god in them in things wherein his duty is concerned , without his own crime and guilt . you will say then , it may be , but why then do not men agree , why do you not agree among your selves , but i would hope , that it is scarcely possible for any man to be so ignorant of the condition of mankind , and amongst them of the best of men , as seriously to ask this question . are not all men naturally blind in the things of god ? do not the best of men know only in part ? have not the different tempers , constitutions , and educations of men , a great influence upon their understandings and judgements ? besides do not lusts , corruptions , carnall interests , and respect unto worldly things bear sway sin the minds of many that profess christian religion ? are not many prepossessed with prejudices , traditions , customes and usages against the truth ? and are not these things and the like , sufficient to keep up variance in the world without the least suspition of any disability in the scripture to bring them to an holy agreement and immoveable settlement ? neither is there any other way for men to come unto settlement and agreement in religion according to the mind of god , but that only which hath been now proposed , and this they will come unto , when all men shall be perswaded to captivate their understandings to the obedience of faith. i deny not but that by outward force and compulsion , by supine negligence of their own concernments , by refusing to btehink themselves , and such other wayes and means , some men may come to some agreement amongst themselves in the things of religion . but this agreement , we say , is not of god , it is not built upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the foundation of faith towards god , and so is of no esteem with him . that such is all the vnity which on your principles you are able to bring men unto , wee shall manifest in our next discourse . for the present , i dare challenge you , or any man in the world , to question or oppose any one of the principles before laid down ▪ and which whilest they stand firm , it is evident unto all , how the scripture is able to se●tle men unquestionably in the truth and that for ever ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i shall close this discourse with a passage out of chrysostome , which fully confirms all that i have asserted ; it is in homil . in act. apost . chap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what shall wee say unto the gentiles ? a gentile cometh and faith , i would be a christian , but i know nat unto whom amongst you i should adhere . let us hear the reasons of his haesitation ; saith hee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there are many contentions , seditions , and tumults amongst you : what opinion to choose i know not : every one sayes , i am in the truth ; and i am utterly ignorant of what is in the scripture about these things . do you know whose objections these are , and by whom they have been lately mannaged ? will you hear what chrysostome answers ? saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this makes wholly for us ; for if wee should say , that wee believe on probable reasonings , thou maist justly be troubled ; but seeing wee profess that we believe in the scriptures , which are plain and true , it is easie for thee to judg and determine . he that yeilds his consent unto them , he is a christian ; and he that contends against them , is farre from the rule of christianity . and in the process of his discourse , which is well worth the perusall before you write any more familiar epistles , he requires no more of a man to settle him in the truth , but that he receive the scripture and have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a mind and judgment , to use in the consideration of it . it remaineth now that wee consider what it is that you propose unto men to bring them unto a settlement in religion , and all christians to the vnity of faith , with the principles that you proceed upon to that purpose : which because i would not too far lengthen out this discourse , i shall refer to the next chapter . chap. viii . principles of papists whereon they proceed in bringing men to a settlement in religion and the vnity of faith ; examined . your plea to this purpose is blended with a double pretence of pope , and church . sometimes you tell us of the pope and his succession to s t peter ; and sometimes of the church and its authority . sometimes you speak as if both these were one and the same ; and sometimes you seem to distinguish them . some of you , lay most weight upon the papall suceession and infallibility ; and some on the churches jurisdiction and authority . i shall crave leave to take your pleas a-sunder : and first to consider what force they have in them as unto the end whereunto they are applied , severally and apart ; and then see what in their joint concurrence they can contribute thereunto . and what ever you think of it , i suppose this course of proceeding will please ingenuous persons , and lovers of truth ; because it enables them to take a distinct view of the things whereon they are to give judgment . whereas in your handling of them , something you suppose , something you insinuate , something you openly averr , yet so confound them with other heterogenious discourses that it can hardly be discerned what grounds you build upon . a way of proceeding , which as it argues a secret guilt and fear of bringing forth your principles to light , so a gross kind of sophistry , exploded by all masters of reason whatsoever . they would not have us fumum ex fulgore , sed ex fumo dare lucem , darken things clear and perspicuous in themselves ; but to make things dark and confused , perspicuous . and the orator tells us , that epicurus his discourse was ambiguous , because his sententia was inhonesta , his opinion shamefull . and to what purpose should any one contend with you about such generall ambiguous expressions ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i shall then begin with the pope and his infallibility , because you seem to lay most weight thereon and tell us plainly , pag. of your fiat , edit , d , that if the pope be not an unerring guide in affairs of religion , all is lost ; and that , a man once rid of his authority , may as easily deride , and as solidly confute the incarnation , as the sprinkling of holy water ; so resolving our faith of the incarnation of christ into his authority or testimony : yea and in the same page ; that if it had not been for the pope , christ himself had not been taken in the world for any such person , as he is believed this day : and p. . to the same purpose ; the first great fundamental of christian religion , which is the truth and divinity of christ , had it not been for him , had failed long ago in the world ; with much more to the same purpose . hence it is evident that in your judgment , all truth and certainty in region depends on the popes anthority and infallibility ; or , as you express it , his unerring guidance . this is your principle , this you propose as the only medium to bring us unto that settlement in religion , which you suppose the scripture is not able to do . what course should we now take ? would you have us believe you at the first word without further triall or examination ? would you have a man to do so , who never before heard of pope or church ? we are commanded to try all things , and to hold fast that which is good ; to try pretending spirits and the beraeans are commended for examining by the scripture , what paul himself preached unto them : an implicit credulity given up to such dictates , is the height of fanaticism . have wee not reason then to call you and your copartners in this design to an accoun ●how you prove that which you so strenuously assert and suppose ; and to examine the principles of that authority whereunto you resolve all your faith and religion . if upon mature consideration , these prove solid , and the inferences you make from them cogent , it is good reason that you should be attended unto . if they prove otherwise ; if the first be false , and the latter sophistical ; you cannot justly take it ill of him that shall advise you to take heed , that whilest you are gloriously displaying your colours , the ground that you stand upon do not sink under your feet . and here you are forced to go many a step backward to fix your first footing , ( untill you leave your pope quite out of sight ) from whence you advance towards him by severall degrees , and so arive at his supremacie and infallibility ; and so we shall have — reditum diomedis ab interitu meleagri . . your first principle to this purpose is , that peter was the prince of the apostles , and that in him the lord jesus founded a monarchy in his church . so pag. . you call him , the head and prince of the whole congregation . now this wee think no meet principle for any one to begin withall , in asserting the foundation of faith and religion : nor do we think that if it were meet so to be used , that it is any way subservient unto your design and purpose . . a principle , fundamental , or first entrance into any way of settlement in faith or religion , it cannot possibly be ; because it presupposeth the knowledg of , and assent unto many other great fundamental articles of christian religion ; yea upon the matter all that are so : for before you can rationally talk with a man about peters principality , and the monarchical state of the church hereon depending , you must suppose that he believes the scripture 〈◊〉 be the word of god , and all things that are taught therein concerning jesus christ , his , person , nature , offices , work , and gospell , to be certainly and infallibly true : for they are all : supposed in your assertion ; which without the knowledg of them is uncouth , horrid , insignificant , and forraign to all notions that a man can rationally entertain of god or religion : nay no attempt of proof or confirmation can be given unto it , but by and from scripture , whereby you fall directly into the principle which you seek so carefully to avoid : namely that the scripture is the only way and means of setling us in the truth ; since you cannot settle any man in the very first proposition which you make to lead him into another way but by the scripture : so powerfull is truth , that those who will not follow it willingly , it will lead them captive in triumph , whether they will or no. . it is unmeet for any purpose , because it is not true . no one word from the scripture can you produce in its confirmation : wherein yet if it be not revealed , it must pass as a very uncertain and frivolous conjecture . you can produce no suffrage of the ancient church unto your purpose ; which yet if you could , would not presently render any assertion so confirmed infallibly certain , much less fundamental . some indeed of the th century call peter , principem apostolorum : but explain themselves to intend thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first or leader , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prince , or ruler . and when the ambiguity of that word began to be abused unto pretensions of preeminence , the council of carthage expresly condemned it , allowing none to be termed princeps sacerdotum . many in those dayes thought peter to be among the apostles like the princeps senatus , or princeps civi atis , the chief in their assemblies , or principall in dignity , how truly i know not ; but that he should be amongst them and over them a prince in office , a monarch as to rule and power , is a thing that they never once dreamed of ; and the asseveration of it is an open untruth . the apostles were equall in their call , office , place , dignity , employments : all the difference between them , was in their labours , sufferings , and success ; wherein paul seems to have had the pre-eminence ; who as peter , and all the rest of the apostles , every one singly and for himself , had the care of all the churches committed unto him ; thought it may be for the better discharge of their duty , ordinarily they divided their work , as they found it necessary for them to apply themselves unto it in particular . see cor. . and this equality between the apostles is more than once insinuated by paul , and that with speciall reference unto peter , cor. . gal. . , . ch . . . and is it not wonderfull , that if this assertion should not only be true , but such a truth as on which the whole faith of the church was to be built , that the scripture should be utterly silent of it , that it should give us no rules about it , no directions to use and improve it , afford us no one instance of the exercise of the power and authority intimated , no not one ? but that on the contrary it should lay down principles exclusive of it ; matth. . , . luk. . . and when it comes to make an enumeration of all the offices appointed by christ in his church , eph. . . should pass over the prince and his office in silence , on which all the rest were to depend ? you see what a foundation you begin to build upon ; a meer imagination , and groundless presumption which hath not the least countenance given unto it by scripture or antiquity . what a perplexed condition must you needs cast men into , if they shall attend unto your perswasions to rest on the pope's unerring guidance for all their certainty in religion , when the first motive you propose unto them to gain their assent , is a proposition so far destitute of any cogent evidence of its truth or innate credibility , that it is apparently false , and easily manifested so to be . . were it never so true , as it is notoriously false , yet it would not one jot promote your design : it is about peter the apostle , and not the pope of rome , that we are yet discoursing . do you think a man can easily commence per saltum , from the imaginary principality of peter unto the infallibility of the present pope of rome ? quid pape cum petro ? what relation is there between the one and other ? suppose a man have so good a mind unto your company , as to be willing to set out with you in this ominous stumbling at the threshold , what will you next lead him unto ? you say . ii. that s t peter besides his apostolical power and office , ( wherein setting aside the prerogative of his princedome before mentioned , the rest of the apostles were partakers with him , ) had also an oecumenical episcopal power invested in him , which was to be transmitted unto others after him . his office purely apostolical , you have no mind to lay claim unto . it may be , you dispair of being able to prove , that your pope is immediately called and sent by christ : that he is furnished with a power of working miracles , and such other things as concurred to the constitution of the office apostolical : and perhaps himself hath but little mind to be exercised in the discharge of that office , by travelling up and down , poor , despised , persecuted , to preach the gospel : monarchy , rule , supremacie , authority , jurisdiction , infallibility , are words that better please him : and therefore have you mounted this notion of peters episcopacy , whereunto you would have us think that all the fine things you so love and dote upon , are annexed . poor , labouring , perfected peter the apostle , may die and be forgotten : but peter the bishop , harnessed with power , principality , soveraignty , and vicarship of christ , . this is the man you enquire after : but you will have very hard work to find him in the scripture , or antiquity , yea the least footstep of him . and do you think indeed that this episcopacy of peter , distinct from his apostleship , is a meet stone to be layed in the foundation of faith ? it is a thing that plainly overthrows his apostleship ; for if he were a bishop , properly and distinctly , he was no apostle : if an apostle , not such a bishop : that is , if his care were confined unto any one church , and his residence required therein , as the case is with a proper bishop , how could the care of all the churches be upon him ? how could he be obliged to pass up and down the world in pursuit of his commission of preaching the gospel unto all nations ? or to travail up and down as the necessity of the churches did require ? but you will say , that he was not bishop of this or that particular , but of the church vniversal . but i supposed you had thought him bishop of the church of rome , and that you will plead him afterwards so to have been : and i must assure you , that he that thinks the church of rome in the dayes of peter and paul was the same with the church catholick , and not looked on as particular a church as that of hierusalem , or ephesus , or corinth ; is a person with whom i will have as little to do as i can in this matter . for to what purpose should any one spend time to debate things , with men absurd and unreasonable , and who will affirm that it is midnight at noon day ? i know , the apostolical office did include in it the power of all other offices in the church whatever , as the less are included in the greater : but that he who was an apostle should formally also be a bishop , though an apostle might exercise the whole power and office of a bishop , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , somewhat allyed unto impossibilities . do you see what a quagmire you are building upon ? i know , if a man will let you alone you will raise a structure , which after you have painted and gilded , you may prevail with many harbourless creatures to accept of an habitation therein : for when you have layed your foundation out of sight , you will pretend that all your building is on a rock , whereas indeed you have nothing but the rotten posts of such suppositions as these , to support it withall . but suppose that peter was thus a prince , monarch , apostle , bishop , that is , a catholick , particular officer , what is that to you ? why iii. this peter came and preached the gospel at rome . though you can by no means prove this assertion , so as to make it de fide , or necessarily to be believed of any one man in the world , much less to become meet to enjoy a place among those fundamentals that are tendred unto us to bring us unto settlement in religion ; yet being a matter very uncertain , and of little importance , i shall not much contend with you about it . witnesses meerly humane and fallible you have for it a great many ; and exceptions almost without number may be put in against your testimonies , and those of great weight and moment . now although that which you affirm might be granted you , without any reall advantage unto your cause , or the enabling of you to draw any lawfull inferences to uphold your papal claim by , yet to let you see on what sorry uncertain presumptions you build your faith and profession , and that in and about things which you make of indispensable necessity unto salvation ; i shall in our passage remind you of some few of them , which i profess seriously unto you , make it not only questionable unto me whether or no , but also somewhat improbable that ever peter came to rome . . though those that follow and give their assents unto this story are many , yet it was taken up upon the credit and report of one or two persons , as eusebius manifests , lib. . cap. . whether dionysius corinthius , or papias , first began the story , i know not ; but i know certainly that both of them manifested themselves in other things , to be a little too credulous . . that which many of them built their credulity upon , is very uncertain , if not certainly false ; namely that peter wrote his first epistle from rome , which he calls babylon in the subscription of it . but wherefore he should then so call it , no man can tell . the apocalypse of john who prophesied what rome should be in after-ages , and thereon what name should be accommodated unto it for its false worship and persecution , was not yet written . nor was there any thing yet spoken of or known among the disciples , whence they might conjecture rome to be intended by that appellation . so that according unto this supposition , s t peter intending to acquaint them unto whom he wrote , where he was , when he wrote unto them , and to present them with the respects of the church in that place , had by an aenigmatical expression rather amuzed than informed them . besides , he had before this , agreed with and solemnly engaged himself unto paul to take care of the circumcision ; unto whom after he had preached a while in palestine , it is more than probable that he betook himself unto babylon in assyria , the principal seat of their residence in their first and most populous dispersion , from whence he wrote unto all their colonies scattered abroad in the neighbouring nations . so that although i will not , because of the consent of many of the ancients , deny that peter went to rome and preached there , yet i am fully satisfied that this foundation of the story told by them , is a perfect mistake , consisting in an unwarrantable causless wresting of a plain expression unto a mystical sense and meaning . . your witnesses agree not at all in their story ; neither as to the time of his going to rome , nor as to the occasion of it , nor as to the season of his abode there . many of them assign unto him years for his residence there , which is evidently false and easily disproved . this computation is ascribed to eusebius in chron. lib. . but it is evidently an addition of hieroms , in whose dayes the tradition was encreased ; for there is no such thing in the original greek copy of eusebius , nor doth it agree with what he had elsewhere written concerning him . and it is very well worth while , to consider how on●phrius panvinus , a very learned antiquary of your own party , makes up these years of peter's episcopacy at rome , annotat. in plat. in vit. b. petr. ex novem primis annis , saith he , post christi mortem usque ad initium secundi and imperii claudii , petrum judaea nunquam excessisse , ex actis apostelorum & pauli epistola ad galatas , apertissimè constat . si igitur , ut inter omnes authores convenit , co tempore romam venit , illud certe necessarium vide●ur eum ante ad urbem adventum antiochiae septem annis non sedisse ; sed hanc ejus antiochenam cathedram alio tempore fuisse . quam rem ex vetustissimorum authorum testimonio sic constitui . secundo imperii claudii anno romam venit , à quo tempore usque ad illius obitum , anni plus minus viginti quinque intersunt , quibus etsi eum romae sedisse veteres scribunt , non tamen praeterea sequitur , ipsum semper in urbe commoratum esse . nam , quarto anno ejus ad urbem adventus , hierusolymam reversus est , & ibi concilio apostolorum interfuit ; inde antiochiam profectus septem ibidem annis usque ad neronis imperium permansit , cujus initio romam reversus romanam dilabentem reparavit ecclesiam . peregrinatione inde per universam fere europam suscepta , romam rediens novissimo neronis imperii anno , martyrium crucis passus est . for the first nine years after the death of christ , unto the beginning of the second year of claudius , it is most evident from the acts , and epistle to the galatians , that peter went not out of palestine . if therefore , as all agree , he came at that time to rome , it is certain that he bad not abode at antioch seven years before his coming thither ; ( which yet all the witnesses agree in ) but this his antiochian chair fell out at some other time . wherefore i thus order the whole matter from the testimony of most ancient authors , ( not that any one before him ever wrote any such thing , but this he supposeth may be said to reconcile their contradictions ) ; in the second year of claudius he came to rome . from thence unto his death were years more or less : which space of time although the ancients write that he sate at rome , yet it doth not follow thence , that he alwayes abode in the city ; for in the th year after his coming , he returned unto jerusalem to be present at the council of the apostles ; thence going unto antioch , he continued there seven years , unto the raign of nero. in the beginning of his raign , he returned unto rome , to repair the decaying church there ; from thence passing almost through all europe , he returned again to rome in the last year of nero , and under went martyrdome by the cross. you may easily discern the uncertainty at least of that story , which this learned man , can give no countenance unto , but by multiplying improbable imaginations to shelter one another . for , . who ever said that peter came from rome to come up to the councel at hierusalem ; when it is most manifest from the story of the acts that he had never before departed out of judea ; and this councel being granted to have been in the th year of claudius , as here it is by onuphrius , quite overthrows the tradition of his going to rome in his second . . the abode of years at rome , as thus disposed , is no abode indeed ; for he continued almost twice as long at antioch as he did at rome . . here is no time at all allowed unto him for preaching the gospel in galatia , cappadocia , asia , and bythinia , which certainly are not provinces of europe , in which places eusebius , hist. lib. . cap. . origen , and all the ancients agree that he did attend unto his apostleship towards the jews ; and his epistles make it evident . . nor is there any time left for him to be at babylon , where yet we know he was ; so that this fancy can have no countenance given it , without a full rejection of all that we know to be true in the story . . the scripture is utterly silent of any such thing as peters going to rome . other journeyings of his it records , as to samaria , lydda , joppa , caesaria , antioch . now it was no way materiall that his coming unto any of these places should be known , but only in reference unto the things done there by him ; and yet they are recorded . but this his going to rome , which is supposed to be of such huge importance in christian religion , and that according to onuphrius falling out in the middest of his other journeyings , as it must do if ever it fell out , is utterly passed by in silence . if it had been to have such an influence into the very being of christianity as now is pretended , some men will be apt to think , that the mention of it would not have been omitted . . paul in his epistle to the roman● , written a good while after this imaginary going of peter to rome , makes no mention of him , when yet he saluted by name those of chief note and dignity in the church there . so that undoubtedly he was not then come thither . . the same apostle being at rome , in the reign of nero , in the amidst of the time allotted unto the abode of peter there , never once mentions him in any of the epistles which from thence he wrote unto the churches and his fellow labourers ; though he doth remember very many others that were with him in the city . . he asserts that in one of his epistles from thence , which as i think sufficiently proves that peter was not then there ; for he saies plainly that in his triall he was forsaken by all men , that no man stood by him , which he mentions as their sin , and prays for pardon for them . now no man can reasonably think , that peter was amongst the number of them whom he complained of . . the story is not consistent with what is expresly written of peter by luke in the acts , and paul in his epistle to the galatians . paul was converted unto the faith about the th year of christ , or th after his ascension . after this he continued years preaching the gospel about damascus , and in arabia . in the th or st year of christ he came to jerusalem , to conferr with peter , gal. . which was the first of claudius . as yet therefore , peter was not removed out of judaea : years after , that is , either after his first going up to jerusalem , or rather years after his first conversion , he went up again to jerusalem , and found peter still there , which was in the d year of christ , and the th of laudius . or if you should take the date of the years mentioned by him shorter by or years , and reckon their beginning from the passion and resurrection of christ , which is not improbable ; then this going up of paul to hierusalem , will be found to be the same with his going up to the councel from antioch , about the th or rather th year of claudius . peter was then yet certainly at hierusalem . that is , about the th year of christ ; some while after you would have the church to be founded by him at rome . after this , when paul had taken a long progress through many countreys , wherein he must needs spend some years , returning unto antioch , act. . . he there again met with peter , gal. . . peter being yet still in the east to wards the end of the raign of claudius . at antioch where paul found him , if any of your witnesses may be believed , he abode years . besides he was now very old , and ready to lay down his mortality , as our lord had shewed him ; and in all probability after his remove from antioch , spent the residue of his dayes in the eastern dispersion of the jews . for , ly , much of the apostles work in palestine among the jews was now drawing to an end ; the elect being gathered in , troubles were growing upon the nation ; and peter had , as we observed before , agreed with paul to take the care of the circumcision , of whom the greatest number by far , excepting only judaea its self , was in babylon and the eastern nations about it . now whether these and the like observations out of the scripture concerning the course of s t peters life , be not sufficient to out-ballance the testimony of your disagreeing witnesses , impartial and unprejudiced men may judge . for my part , i do not intend to conclude peremptorily from them , that peter was never at rome , or never preached the gospel there ; but that your assertion of it is improbable , and built upon very questionable grounds , that i suppose i may safely conclude . and god forbid , that we should once imagine the present faith of christians , or their profession of christian religion , to be built upon such uncertain conjectures , or to be concerned in them whether they be true , or false . nothing can be spoken with more reproach unto it , than to say , that it stands in need of such supportment . and yet if this one supposition fail you , all your building falls to the ground in a moment . never was so stupendous a fabrick raised on such imaginary foundations . but that we may proceed ; let us suppose this also , that peter was at rome , and preached the gospel there , what will thence follow unto your advantage ? what , towards the settlement of any man in religion , or bringing us unto the unity of faith , the things enquired after ? he was at , he preached the gospel at hierusalem , samaria , joppa , antioch , babylon , and sundry other places , and yet we find no such consequences pleaded from thence , as you urge from his coming to rome . wherefore you adde , v. that st peter was bishop of the roman church ; that he fixed his seat there , and there he died . in gathering up your principles i follow the footsteps of bellarmine , baronius , and other great champions of your church ; so that you cannot except against the method of our proposals of them . now this conclusion is built on these three suppositions . . that peter had an episcopal office distinct from his apostolical ; . that he was at rome . . that he fixed his episcopal sea there ; whereof the second is very questionable , the first and last are absolutely false . so that the conclusion its self must needs be a notable fundamentall principle of faith. it is true , and i shewed it before , that the apostles when they came into any church did exercise all the power of bishops in and over that church , but not as bishops but as apostles . as a king may in any of the cities of his dominions where he comes , exercise all the authority of the mayor , or particular governour of that place where he is , which yet doth not make him become the mayor of the place ; which would be a diminution of his royall dignity . no more did the apostles become local bishops , because of their exercising episcopal power in any particular church , by virtue of their authority apostolical , wherein that other was included , as hath been declared . and cui bono ? to what purpose serves this fictitious episcopacy ? all the priviledges that you contend for the assignation of unto peter , were be●●owed upon him as an apostle , or as a believing disciple of christ. as such he had those peculiar grants made unto him . the keys of the kingdome of heaven were given unto him as an apostle ( or , according to s t austin , as a believer ) as such was he commanded to feed the sheep of christ. it was unto him as an apostle , or a professing believer , that christ promised to build the church , on the faith that he had professed . you reckon all these things among the priviledges of peter the apostle , who as such is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or first in order . as an apostle he had the care of all churches committed unto him ; as an apostle he was divinely inspired and enabled infallibly to reveal the mind of christ. all these things belonged unto him as an apostle ; and what priviledge he could have besides as a bishop neither you nor i can tell ; no more than you can when , how , or by whom he was called and ordained unto any such office ; all which we know well enough concerning his apostleship . if you will then have any to succeed him in the enjoyment of any , or of all these privileges , you must bespeak him to succeed him in his apostleship , and not in his bishoprick . besides , as i said before , this imaginary episcopacy which limits and confines him unto a particular church , as it doth if it be an episcopacy properly so called , is destructive of his apostolical office , and of his duty in answering the commission given him of preaching the gospel to every creature , following the guidance of gods providence , and conduct of the holy ghost in his way . many of the ancients i confess affirm that peter sate bishop of the church of rome ; but they all evidently use the word in a large sense to imply that during his abode there , ( for that there he was , they did suppose , ) be took upon him the especial care of that church . for the same persons constantly affirm that paul also was bishop of the same church , at the same time ; which cannot be otherwise understood than in the large sense mentioned . and ruffinus , prafat . recog . clement . ad g●udent . unriddles the mystery : linus , saith he , & cl●tus fuerunt ante clementem episcopi in ●rbe roma , sed superstite petro ; videlicet , at illi episcopatûs curam gererent , iste verò apostolatûs simpleret officium . linus and cletus were bishops in the city of rome before clemens , but whilest peter was yet alive ; they performing the duty of bishops , peter attending unto his office apostolical . and hereby doth he utterly discard the present new plea of the foundation of your faith . for though he assert that peter the apostle was at rome , yet he denies that he ever sate bishop there , but names two others that ruled that church at rome joyntly during his time , either in one assembly , or in two , the one of the circumcision , the other of the gentile-converts . and if peter were thus bishop of rome , and entred as you say upon his episcopacy at his first coming thither , whence is it that you are forced to confess that he was so long absent from his charge ? five years , saith bellarmine , but that will by no means salve the difficulty . seven saith onuphrius , at once , and abiding at one place ; the most part of his time besides being spent in other places , and yet allowing him no time at all for those places where he certainly was : eighteen , saith cortefius ; strange that he should be so long absent from his especiall cure , and never write one word to them , for their instruction or consolation ; whereas in the mean time he wrote two epistles unto them , who it seems did not in any speciall manner belong unto his charge : i wish we could once find our way out of this maze of uncertainties . this is but a sad disquisition after principles of faith , to settle men in religion by them ; and yet if we should suppose this also , wee are farre enough from our journeys end . the present bishop of rome is as yet behind the curtain , neither can he appear upon the stage , untill h● be ushered in by one pretence more of the same nature with them that went before , and this is , v. that some one must needs succeed peter in his episcopacy : but why so ? why was it not needfull that one should succeed him in his apostleship ? why was it not needfull that paul should have a successor as well as peter ? and john as well as either of them ? because , you say , that was necessary for the church , not so these . but who told you so ? where is the proof of what you averre ? who made you judges of what is necessary , and what is not necessary for the church of christ , when himself is silent ? and why is not the succession of an apostle necessary as well as of such a bishop as you fancie ? had it not been better to have had one still residing in the church , of whose infallibility there could have been no doubt or question ? one that had the power of working miracles , that should have no need to scare the people by shaking fire out of his slieve , as your pope gregory the th was wont to do , if cardinall benno may be believed . but you have now carried us quite off from the scripture , and story , and probable conjectures , to attend unto you whilest you give the lord jesus prudentiall advice , about what is necessary for his church ; it must needs be so , it is meet it should be so , is the best of your proof in this matter : only your fratres walenburgici adde , that never any man ordained the government of a community more weakly , than christ must be supposed to have done the government of his church , if he have not appointed such a successour to peter as you imagin . but it is easie for you to assert what you please of this nature , and as easie for any one to reject what you so assert if he please . these things are without the verge of christian religion ; 〈◊〉 towers and palaces in the ayr : but what must s t peter be succeeded in ? his episcopacy and what therewithall ? his authority , power and jurisdiction over all churches in the world , with an unerring judgement in matters of faith . but all these belonged unto peter , as far as ever they belonged unto him , as he was an apostle , long before you fancie him to have been a bishop : as then his episcopacy came without these things , so for ought you know , it might goe without it . this is a matter of huge importance in that systeme of principles , which you tender unto us , to bring us unto settlement in religion , and the unity of faith ; would you would consider a little , how you may give some tolerable appearance of proof unto that which the scripture is so utterly silent in ; yea which lyes against the whole oeconomy of the lord jesus christ in his ordering of his church , as delivered unto us therein ; dic aliquem dic , quintiliane , colorem . but we come now to the pope , whom here we first find latentem , post pri●cipia , and coming forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his claim . for you say . vi. that the bishop of rome is the man that thus suecceds peter in his episcopacy , which though it were settled at rome , was over the whoee catholick church . so you say , and so you profess your selves to believe . and we desire that you would not take it amiss if we desire to know upon what grounds you do so ; being unwilling to cast away all consideration that we may embrace a fanatical credo in this unlikely business . we desire therefore to know , who . appointed that there should be any such succession ; who , that the bishop of rome should be this successor , did jesus christ do it ? we may justly expect you should say . he did : but if you do , we desire to know when , where , how ; seeing the scripture is utterly silent of say such thing . did s t peter himself do it ? pray , manifest unto us that by the appointment of jesus christ he had power so to do ; and that secondly he actually did so : neither of these can you prove , or produce any testimony worth crediting in confirmation of it . did it necessarily follow from hence , because that was the place where peter died : but this was accidentall , a thing that peter thought not of : for , you say , that a few dayes before his death he was leaving that place . besides according to this insinuation , why did not every apostle leave a successour behind him in the place where he dyed , and that by vertue of his dying in that place ? or produce you any patent granted to peter in especiall , that where he dyed there he should leave a successour behind him . but it seems the whole weight of your faith , is layed upon a matter of fact accidentally falling out , yea and that very incertain whether ever it fell out or no. shew us any thing of the will and institution of christ in this matter : as , that peter should go to rome , that he should fix his seat there , that he should dye there , that he should have a successour , that the bishop of rome should be his successour , that unto this successour i know not what , nor how many priviledges should be conveyed : all these are arbitrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inventions that men may multiply in infinitum at their pleasure : for what should set bounds to the imaginations of men , when once they cast off all reverence of christ and his truth ? once more ; why did not peter fix a seat and leave a successor at antio●h , and in other places , where he abode , and preached , and exetcised episcopal power without all question ? was it because he dyed at rome ? this is to acknowledg that the whole papacy is built , as was said , upon an accidentall matter of fact ; and that supposed not proved . further , if he must be supposed to succeed peter , i desire to know what that succession is , and wherein he doth succeed him : doth he succeed him in all that hee had and was , in reference unto the church of god ? doth he succeed him in the manner of his call to his office ? peter was called immediately by christ in his own person : the pope is chosen by the conclave of cardinals , concerning whom , their office , priviledges , power , right to choose the successour of peter , there is not one iota in the scripture , or any monuments of the best antiquity : and how in their election of popes they have been influenced by the interest of powerfull strumpets , your own baronius will inform you . doth he succeed him in the way and manner of his personal discharge of his office and imployment ? not in the least ; peter in the pursuit of his commission and in obedience unto the command of his lord and master , travailed up and down the world , preaching the gospel , planting and watering the churches of christ , in patience , self-deniall , humility , zeal , temperance , meekness . the pope raigns at rome in case , exalting himself above the kings of the earth , without taking the least pains in his own person for the conversion of sinners , or edification of the disciples of christ , doth he succeed him in his personal qualifications which were of such extraordinary advantage unto the church of god in his dayes ; his faith , love , holiness , light and knowledg ; you will not say so . many of your popes by your own confession , have been ignorant and stupid ; many of them flagitiously wicked , to say no more . doth he succeed him in the way and manner of his exercising his care and authority towards the churches of christ ? as little as the rest : peter did it by his prayers for the churches , personal visitation , and instruction of them , writing by inspiration for their direction and guidance according to the will of god : the pope by bulls , and consistorial determinations , executed by intricate legal processes , and officers unknown not only to peter but all antiquity , whose ways , practices , orders , terms , s t peter himself were he upon the earth again would very little understand , doth he succeed him in his personal infallibility ? agree among your selves if you can , and give an answer unto this inquiry . doth he succeed him in his power of working miracles ? you do not so much as pretend thereunto . doth he succeed him in the doctrine that he taught ? it hath been proved unto you a thousand times , that he doth not ; and wee are still ready to prove it again if you call us thereunto . wherein then doth this succession consist that you talk of ? in his power , authority , jurisdiction , supremacy , monarchy , with the secular advantages of riches , honour , and pomp that attend them ; things sweet and desireable unto carnall mindes : this is the succession you pretend to plead for : and are you not therein to be commended for your wisdome ? in the things that peter really enjoyed , and which were of singular spiritual advantage unto the church of god , you disclaim any succession unto him ; and fix it on things wherein he was no way concerned , that make for your own secular advantage and interest . you have certainly layed your design very well if these things would hold good to eternity . for , hence it is that you draw out the monarchy of your pope , direct and absolute in ecclesiasticall things over the whole church ; indirect at least , and in ordine ad spiritualia , over the whole world . this the diana in making of shrines for whom your occupation consists , and it brings no small gains unto you . hence you wire-draw his cathedrall infallibility , legislative authority , freedom from the judgment of any , whereby you hope to secure him and your selves from all opposition , endeavouring to terrifie them with this medusa's head that approach unto you . hence are his titles : the vicar of christ , head and spouse of his church , vice-deus , dius alter in terris , and the like , where by you keep up popular venexation , and preserve his majestick distance from the poor disciples of christ. hence you warrant his practices suited unto these pretensions and titles , in the deposing of kings , transposing of titles unto dominion and rule , giving away of kingdoms , stirring up and waging mighty warres , causing and commanding them that dissent from him , or refuse to yield obedience unto him , to be destroyed with fire and sword . and who can now question but that you have very wisely stated your succession . this is the way , this the progress , whereby you pretend to bring us unto the vnity of faith . if we will submit unto the pope , and acquiesce in his determinations , ( whereunto to induce us we have the cogent reasons now considered , ) the work will be effected . this is the way that god hath , as you pretend , appointed to bring us unto settlement in religion . these things you have told us so often , and with so much confidence , that you take it ill we should question the truth of any thing you averr in the whoe matter ; and look upon us as very ignorant or unreasonable for our so doing . yea he that believes it safer for him to trust the everlasting concernments of his soul unto the goodness , grace , and faithfulness of god in his word , than unto these principles of yours , is rejected by you out of the limits of the catholick church , that is , of christianity ; for they are the same . to make good your judgement and censure then , you vent endless cavils against the authority , perfection , and perspicuity of the scriptures , pretending to despise and scorn whatever is offered in their vi●dication . this rope of sand , composed ● false suppositions , groundless presumptions , inconsequent inferences , in all which there is not one word of infallible truth , at least that you can any way make appear so to be , is the great bond you use to gird men withall into the unity of faith. in brief , you tell us that if wee will all submit to the pope , wee shall be sure all to agree , but this is no more , but , as i have before told you , what every party of men in the world tender us upon the same or the like condition . it is not a meer agreement wee aym at , but an agreement in the truth ; not a meer vnity , but a unity of faith ; and faith must be built on principles infallible ; or it will prove in the close to have been fancy not faith ; carnall imagination , not christian belief : otherwise wee may agree in turcism , or judaism , or paganism , as well as in christianity , and to as good purpose . now what of this kind do you tender unto us ? would you have us to leave the sure word of prophesie , more sure than a voyce from heaven , the light shining in the dark places of this world which wee are commanded to attend unto by god himself , the holy scripture given by inspiration , which is able to make us wise unto salvation , the word that is perfest , sure , right , converting the soul , enlightning the eyes , making wise the simple , whose observation is attended with great reward , to give heed , yea to give up all our spirituall and eternall concernments , to the credit of old groundless uncertain stories , inevident presumptions , fables invented for and openly improved unto carnal , secular and wicked ends ? is your request reasonable ? would wee could prevail with you to cease your importunity in this matter : especially considering ●the dangerous consequence of the admission of these your principles unto christianity in generall . for , if it be so that s t peter had such an episcopacy as you talk of , and that a continuance of it in a succession by the bishops of rome , be of that indispensable necessity unto the preservation of christian religion as is pretended , many men considering the nature and quality of that succession , how the means of its continuation have been arbitrarily and occasionally changed , what place formerly popular suffrage , and the imperial authority have had in it ; how it came to be devolved on a conclave of cardinals , what violence and tumults have attended one way , what briberies and filthy respects unto the lusts of unclean persons the other , what interruptions the succession it self hath had by vacancies , schisms , and contests for the place , and uncertainty of the person that had the best right unto the popedome according to the customes of the dayes wherein he lived , and that many of the persons who have had a place in the pretended succession , have been plainly men of the world , such as cannot receive the spirit of christ , yea open enemies unto his cross : would find just cause to suspect that christianity were utterly failed many ages ago in the world , which certainly would not much promote the settlement in truth and unity of faith that we are enquiring after . and this is the first way that you propose to supply that defect which you charge upon the scripture , that it is insufficient to reconcile men that are at variance about religion , and settle them in the truth . and if you are able by so many uncertainties and untruths to bring men unto a certainty and scttlement in the truth , you need not despair of compassing and thing , that you shall have a mind to attempt . but you have yet another plea which you make no less use of than of the former ▪ which must therefore be also , ( now you have engaged us in this work , ) a little examined : this is the church , its authority and infallibil●ty . the truth is , when you come to make a practical application of this plea unto your own use , you resolve it into , and confound it with that foregoing of the pope , in whom solely many of you would have this authority and infallibility of the church to reside . yet because in your mannagement of it , you proceed on other principles than those before mentioned , this pretence also shall be apart considered . and here you tell us , . that the church was before the scripture , and giveth authority unto it . by the scriptures you know that wee understand the word of god , with this ●ne adjunct of its being written by his command and appointment . we do not say that it belongs unto the essence of the word of god that it be written : whatever is spoken by god. wee admit as his word , when wee are infallibly assured that by him it was spoken ; and that wee should do so before , himself doth not require at our hands : for he would have us use our utmost diligence not to be imposed upon by any in his name . therefore wee grant that the word of god was given out for the rule of men in his worship , two thousand years before it was written ; but it was so given forth , as that they unto whom it came , had infallible assurance that from him it came and his word it was : and if you , or any man else , can give us such assurance , that any thing is , or hath been spoken by him , besides what we have now written in the scripture , wee shall receive it with the same faith and obedience , wherewith wee receive the scripture its self . whereas therefore you say , that the church was before the scripture , if you intend no more but that there was a church in the world , before the word of god was written , wee grant it true ; but not at all to your purpose . if you intend that the church is before the word of god , which at an appointed time was written , it may possibly be wrested unto your purpose , but is farre from being true ; seeing the church is a society of men , called to the knowledg and worship of god by his ward . they become a church by the call of that word , which it seems you would have not given untill they are a church : of effects produce their causes , children beget their parents , light brings forth the sunne , and heat the fire : so are the prophets and apostles built upon the foundation of the church , whereof the pope is the corner stone : so was the judaical church before the law of i● constitution , and the christian before the word of promise whereon it was founded , and the word of command by which it was edified . in brief ; from the day wherein man was first created upon the earth , to the days wherein we live , never did a person or church yield any obedience , or perform any acceptable worship unto god , but what was founded on , and regulated by his word , given unto them antecedently unto their obedience and worship , to be the sole foundation and rule of it . that you have no concernment in what is , or may be truly spoken of the church , we shall afterwards shew ; but it is not for the interest of truth , that wee should suffer you without controul , to impose such absurd notions on the minds of men ; especially when you pretend to direct them unto a settlement in religion . alike true is it , that the church gives authority unto the scripture : every true church indeed gives witness or testimony unto it , and it is its duty so to do ; it holds it forth , declares , and manifests it , so that it may be considered and taken notice of by all ; which is one main end of the institution of the church in this world : but the church no more gives authority to the scripture than it gives authority to god himself : he requires of men the discharge of that duty which he hath assigned unto them , but stands not in need of their suffrage to confirm his authority . it was not so indeed with the idols of old , of whom tertullian said rightly ; si deus homini non placuerit , deus non erit : the reputation of their deity depended on the testimony of men ; as , you say , that of christ's doth on the authority of the pope . but i shall not farther insist upon the disprovement of this vanity ; having shewed already , that the scripture hath all its authority both in its self , and in reference unto us , from him whose word it is : and wee have also made is appear , that your assertions to the contrary , are meet for nothing but to open a door unto all irreligiousness , prophaneness , and atheism ; so that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ nothing sound or savoury , nothing which an heart carefull to preserve its loyalty unto god , will not nauseate at , nothing not suited to oppugn the fundamentals of christian religion in this your position . this ground well fixed you tell us . . that the church is infallible , or cannot erre in what she teacheth to be believed . and we ask you what church you mean , and how far you intend that it is infallible ? the only known church which was then in the world , was in the wilderness when moses was in the mount . was it infallible when it made the golden calf , and danced about it proclaiming a feast unto jebovah before the calf ? was the same church afterward infallible in the dayes of the judges , when it worshipped baalim and aftaroth ? or in the dayes of jeroboam , when it sacrificed before the calves at dan and bethel ? or in the other branch of it in the dayes of ahaz , when the high-priest set up an altar in the temple for the king to offer sacrifice unto the gods of damascus ? or in the dayes of jehoiaki● and zedekiah , when the high-priest with the rest of the priests , imprisoned and would have slain jeremiah for preaching the word of god ? or when they preferred the worship of the queen of heaven before that of the god of abraham ? or was it infallible when the high-priest , with the whole councel or sa●edrim of the church , judicially condemned as far as in them lay their own messias , and rejected the gospel that was preached unto them ? you must inform us what other church was them in the world , or you will quickly perceive how ungrounded your generall maxim is , of the churches absolute infallibility . as farre indeed as it attends unto the infallible rule given unto it , it is so ; but not one jot farther . moreover , we desire to know , what church you mean in your assertion , or rather what is it that you mean by the church ? do you intend the mystical church , or the whole number of gods elect in all ages , or in any age , militant on the earth , which principally is the church of god , ephes. . ? or , do you intend the whole diffused body of the disciples of christ in the world , separated to god by baptism and the profession of saving truth , which is the church catholick visible ; or , do you mean any particular church as the roman , or constantinopolitan , the french , dutch , or english church ? if you intend the first of these , or the church in the first sense ; we acknowledge that it is thus far infallible , that no true member of it shall ever totally and finally renounce , lose , or forsake that faith , without which they cannot please god and be saved . this the scripture teacheth , this austin confirmeth in an bundred places . if you intend the church in the second sense ; we grant that also so far unerring and infallible , as that there ever was , and ever shall be in the world , a number of men making profession of the saving truth of the gospel , and yielding professed subjection unto our lord jesus christ according unto it , wherein consists his visible kingdome in this world ; that never was , that never can be utterly overthrown . if you speak of a church in the last sense , then we tell you , that no such church is by virtue of any promise of our lord jesus christ , freed from erring , yea so farre as to deny the fundamentals of christianity , and thereby to lose the very being of a church . whilst it continues a church , it cannot erre fundamentally ; because such errours destroy the very being of a church ; but those who were once a church , by their failing in the truth , may cease to be so any longer : and a church as such may so fail , though every person in it do not so ; for the individual members of it , that are so also of the mysticall church , shall be preserved in its apostasie . and so the mysticall church , and the catholick church of professors may be continued , though all particular churches should fail : so that no person , the church in no sense is absolutely freed in this world from the danger of all errours : that is the condition wee shall attain in heaven ; here where we know butin part wee are incapable of it . the church of the elect and every member of it , shall eventually be preserved by the power of the holy ghost , from any such errour as would utterly destroy their communion with christ in grace here , or pr●vent their fruition of him in glory hereafter : or , as the apostle speaks , they shall assuredly be kept by the power of god through faith unto salvation . the generall church of visible professors , shall be alwayes so farre preserved in the world , as that there shall never want some , in some place or other of it , that shall profess all needfull saving truths of the gospel , in the belief whereof and obedience whereunto a man may be saved . but for particular churches as such , they have no security but what lyes in their diligent attendance unto that infallible rule , which will preserve them from all hutfull errours , if through their own default they neglect not to keep close unto it . and your flattering your selves with an imagination of any other priviledge , is that which hath wrought your ruine : you are deceived if in this matter you are of menander's mind , who sayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that , all will of its own accord fall out well with you though you sleep securely . as for all other churches in the world besides your own , wee have your concession not only that they were and are fallible , but that they have actually erred long since : and the same hath been proved against yours a thousand times ; and your best reserve against particular charges of errour lyes in this impertinent generall pretence , that you cannot erre . it may be you will ask , for you use so to do , and it is the design of your fiat to promote the ●nquiry , if the church be fallible , that is to propose unto us the things and doctrines that we are to believe , how can we with faith infallible believe her proposals ? and i tell you truly i know not how we can , if we believe them only upon her authority , or she propose them to be believed solely upon that account ; but when she proposeth them unto us to be believed on the authority of god speaking in the srciptures , we both can , and do believe what she teacheth and proposeth , and that with faith infallible resolved into the veracity of god in his word : and we grant every church to be so farre infallible as it attends unto the only infallible rule amongst men : when you prove that any one church is by any promise of christ , any grant of priviledge expressed or intimated in the scripture , placed in an unerring condition , any farther than as in the use of the means appointed she attends unto the only rule of her preservation , or that any church shall be ●ecessitated to attend unto that rule whether she will or no , whereby she may be preserved , or can give us an instance of any church since the foundation of the world , that hath been actually preserved and absolutely from all errour , ( other than that of your own , which you know we cannot admit of , ) as you will do , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a great and memorable work , so we shall grant as much as you can reasonably desire of us upon the account of the assertion under consideration . but untill you do some one , or all of these , your crying out , the church , the church the church cannot erre , makes no other noyse in our ears , than that of the jews , the temple of the lord , the temple of the lord , the law shall not fail , did in the ears of the prophets of old . neither do we speak this of the church , or any church , as though we were concerned to question or deny any just priviledges belonging unto it , thereby to secure our selves from any pretensions of yours ; but meerly for the sake of truth . for we shall manifest anon unto you , that you are as little concerned in the priviledges of the church , be they what they will , more or less , as any society of the professours of christianity in the world ; if so be that you are concerned in them at all . so that if the truth would permit us to agree with you in all things that you assign unto the church , yet the difference between you and us were never the nearer to an end ; for we should still differ with you about your share and interest therein ; and for ever abhor your frowardness in appropriating of them all unto your selves : and herein , as i sayed , hath lyen a great part of your ruine ; whilest you have been sweetly dreaming of an infallibility , you have really plunged your selves into errours innumerable : and when any one hath jogged you to awake you out of your fatall sleep , by minding you of your particular errours , your dream hath left such an impression upon your imagination , as that you think them no errours , upon this only ground , because you cannot erre . i am perswaded , had it not been for this one errour , you had been freed from many others : but this perfectly disi●ables you for any candid inquisition after the truth : for why should he once look about him , or indeed so much as take care to keep his eyes open , who is sure that he can never be out of his way . hence you inquire not at all , whether what you profess be truth or not , but to learn what your church teacheth and defend it , is all that you have to do about religion in this world : and whatever absurdities or inconveniencies you find your selves driven unto in the handling of particular points , all is one , they must be right though you cannot defend them , because your church which cannot erre hath so declared them to be : and if you should chance to be convinced of any truth in particular that is contrary to the determination of your church , you know not how to embrace it , but must shut your eyes against its light and evidence , and cast it out of your minds , or wander up and down with a various assent between contradictions . well said he of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is flat folly , namely for a man to live in rebellion unto his own light : but you adde , iii. that your selves , that is , the pope with those who in matters of religion adhere unto him , and live in subjection unto him , are this church ; in an assent unto whose infallible teachings and determinations , the vnity of faith doth consist . could you prove this assertion i confess it would stand you in good stead . but before we enquire aftes that , we shall endeavour a little to come unto a right understanding of what you say . when you affirm t●at the roman church , is the church of christ , you intend either that it is the only church of christ , all the church of christ , and so consequently the catholick church ; or you mean that it is a church of christ , which hath an especiall prerog ative enabling it to require obedience of all the disciples of christ. if you say the former , we desire to know ( . ) when it became so to be . it was not so when all the church was together at hierus●lem , and no foundation of any church at all laid at rome , acts . , , , , . it was not so when the first church of the gentiles was gathered at antioch ; and the disciples first began to be called christians ; for as yet we have no tydings of any church at rome . it was not so , when paul wrote his epistles , for he makes express mention of many other church in other places , which had no relation unto any churches at rome , more than they had one to another in their common profession of the same faith , and therein enjoyed equall gifts and priviledges with it . it was not so , in the dayes of the primitive fathers of the first three hundred years , who all of them , not one excepted , took the roman to be a local particular church , and the bishop of rome to be such a bishop , as they esteemed of all other churches and bishops : their perswasion in this matter is expressed in the beginning of the epistle of clemens , or church of rome unto the church of corinth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the church that is at rome , to the church that is at corinth ; both locall churches , both equall : and such is the language of all the writers of those times . it was not so in the dayes of the fathers and councels of the next three centuries , who still accounted it a particular church ; diocesaen or patriarchal ; but all of them particular , never calling it catholick , but upon the account of its holding the catholick faith , as they called all other churches that did so , in opposition to the errours , heresies , and schilms of any in their dayes . we desire then to know when it became the only or absolutely catholick church of christ : as also ( secondly ) by what means it became so to be ? it did not do so by virtue of any institution , warrant , or command of christ : you were never able to produce the least intimation of any such warrant out of any writing of divine inspiration , nor approved catholick writer of the first ages after christ , though it hugely concern you so to do , if it were possible to be done ; but they all expresly teach that which is inconsistent with such pretences . it did not do so , by any decree of the first generall councels , which are all of them silent as to any such thing , and some of them , as those of nice , ephesus , and chalc●don , expresly declare and determine the contrary , at least that which is contrary thereunto . we can find no other way or means whereby it can pretend unto this vast priviledge , unless it be the grant of phocas unto boniface , that he should be called the vniversal bishop , who to serve his own ends was very liberal of that which was not at all in his power to bestow : and yet neither is this , though it be a means that you have more reason to be ashamed than to boast of , sufficient to found your present claim , considering how that name was in those dayes no more than a name , a meer a●ry ambitions title , that carried along with it no reall power ; and , stet magni nominis umbra . secondly , we cannot give our assent unto this claim of yours , because we should thereby be necessitated to cut off from the church , and consequently all hope of salvation , farre the greatest number of men in the world who in this and all foregoing ages have called and do call upon the name of our lord jesus christ , their lord and ours . this we dare not do especially considering that many of them have spent and do spend their dayes in great affliction for their testimony unto christ and his gospell , and many of them every day seal their testimony with their blood , so belonging as we believe unto that holy army of martyrs , which continually praiseth god : now as herein we dare not concurre with you considering the charge given unto timothy by paul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be not partaker of other mens sins , so indeed we are perswaded that your opinion , or rather presumption in this matter , is extreamly injurious to the grace of christ , the love and goodness of god , as also to the truth of the gospell ▪ and therefore thirdly , we suppose this the most schismaticall principle that ever was broached under the sun , since there was a church upon the earth : and that because , . it is the most groundless , . the most unchritable that ever was ; and . of the most pernicious consequence , as having a principal influence into the present irreconcileableness of differences among christians in the world ; which will one day be charged on the authors and abettors of it ; for it will one day appear , that it is not the various conceptions of the minds of peaceable men about the things of god , nor the various degrees of knowledge and faith that are found amongst them , but groundless impositions of things as necessary to be believed and practised , beyond scripture warrant , that are the springs and causes of all , or at least the most blameable and sinfull differences among christians . fourthly , we know this pretence should it take place , would prove extreamly hazardous unto the truth of the promises of christ given unto the catholick church . for , suppose that to be one and the same with the roman , and whatever mishap may befall the one must be thought to befall the other ; for on your supposition , they are not only like hippocrates twins , that being born together , wept and joyed together , and together died , but like hippocrates himself , as the same individuall person or thing , being both the same ; one church , that hath two names , catholick and roman , that is universall-particular ; no otherwise two , than as julius caesar was , when by his overawing his collegue from the execution of his office , they dated their acts at rome , julio & casare consulibus . for , as they said , non bibulo qui●quam nuper sed caesare factum est ; nani bibulo fieri consule nil memini . now , besides the failings which we know your church to have been subject unto in point of faith , manners , and worship ; it hath also been at least in danger of destruction in the time of the prevalency of the g●ths , vandals , huns , and longobards ; especially when rome its self was left desolate and without inhabitant by totilas . and what yet farther may befall it before the end of the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . only this i know that many are in expectation of a sad catastrophe to be given unto it , and that on grounds not to be despised . now god forbid , that the church unto which the promises are made , should be once thought to be subject unto all the dangers and hazards that you wilfully expose your selves unto . so that as this is a very groundless presumption in its self , so it is a very great aggravation of your miscarriages also , whilest you seek to entitle the catholick church of christ unto them , which can neither contract any such guilt as you have done , nor be liable to any such misery or punishment as you are . fifthly , we see not the promises , made unto the catholick church , fulfilled unto you ; as we see that to have befallen your church , which is contrary unto the promises that ever is should befall the catholick . the conclusion then will necessarily on both instances follow , that either your are not the catholick church , or that the promises of christ have failed and been of none effect . and you may easily guess , which part of the conclusion , it is best and most safe for us to give assent unto . i shall give you one or two instances unto this last head . christ hath promised his spirit unto his church , that is the catholick church , to abide with it for ever , joh. . . but this promise hath not been made good unto your church at all times ; because it hath not been so unto the head of it . many a time the head of your church hath not received the spirit of christ ; for our saviour tells us in the next words , that the world cannot receive him ; that is men of the world , carnally minded men cannot do so : for he is the peculiar inheritance of those that are called , sanctified , and do believe . now if ever there was any world in the world , any of the world in the earth , some , many of your popes , have been so , and therefore by the testimony of christ could not receive the spirit that he promised unto his church . again it is promised , unto the church mysticall or catholick in the first and chiefest notion of it , that all her children shall be holy , all taught of god , and all that are so taught , as our saviour informs us , come to him by saving faith ; you will not i am sure for shame affirm that this promise hath been made good to all , either children or fathers , of your church . innumerable other promises , made to the catholick church , may be instanced in , which you can no better or otherwise apply unto your church , than one of your popes did that of the psalmist to himself , thou shalt tread on the lion and the basilisk , when he set his foot on the neck of fredrick the emperour . but the arguments are endless whereby the vanity of this pretence may be disproved ; i shall only adde , sixtly , that it is contrary to all story , reason , and common sense : for it is notorious that far the greatest part of christians , that belong to the catholick church of christ , of have done so from the dayes that christianity first entred the world successively in all ages , never thought themselves any otherwise concerned in the roman church , than in any other particular church of name in the world : and is it not a madness to exclude them all from being christians , or belonging to the catholick church , because they belonged not to the roman : this i could easily demonstrate throughout all ages of the church successively . but we need not insist longer on the disproving of that assertion , which implyes a flat contradiction in the very terms of it . if any church be the catholick , it cannot therefore be the roman ; and if it be the roman properly , it cannot therefore be the catholick . . if you shall say that you mean only that you are a particular church of christ , but yet that , or such a particular church , as hath the great priviledges of infallibility , and universall authority annexed unto it , which makes it of necessity for all men to submit unto it , and to acquiesce in its determinations : i answer , . i fear you will not say so ; you will not , i fear , renounce your claim unto catholicism . i have already observed that your self in particular affirm the roman and catholick church to be one and the same . it is not enough for you that you belong any way to the church of christ , but you plead that none do so but your selves . . indeed you do not own your selves in this very assertion to be a particular church ; your claim of universall authority and jurisdiction , which you still carry along with you , is inconsistent with any such concession . to make the best of it that we can ; what ground have you to give us this difference between the churches of christ , that one is fallible , another infallible ; that one hath power over all the rest , that one depends on christ , all the rest on that one ? where is the least intimation given of any such thing in the scripture ? where or by whom is it expresly asserted amongst the antient writers of the church ? was this principle pleaded or once asserted in any of the antient councels ? some ambiguous expressions of particular persons , most of them bishops of rome in the declining days of the church , you produce indeed unto this purpose : but can any rationall man think them a sufficient foundation of that stupendious fabrick , which you endeavour to erect upon them ? i suppose you will not find any such persons hasty in their so doing : those who are already engaged will not be easily recovered : for new proselytes unto these principles you have small ground to expect any , unless it be of persons whose lives are either tainted with sensuality , which they would gladly have a refuge for against the accusations of their consciences , or whose minds are entangled with worldly secular advantages suited to their conditions , tempers , and inclinations . thus i have , with what briefness i could , shewed you the uncertainty , indeed falsness of those generall principles from which you educe all your other pleas and reasonings , into which they must be resolved . and now i pray consider the ground-work you lay for the bringing of men unto a settlement in the truth and unto the unity of faith , in opposition to the scripture which you reject as insufficient unto this purpose . the summe of it is , an acquiesceney in the proposals and determinations of your church , as to all things that concern faith and the worship of god. the two main principles that concurre unto it , we have apart considered , and have found them every way insufficient for the end proposed . neither have they one jot more of strength ▪ when they are complicated and blended together , as they usually are by you , than they have in and of themselves as they stand singly on their own bottoms . a thousand falshoods put together will be farre enough from making one truth . a multiplication of them may encrease a sophism but not adde the least weight or strength to an argument . an army of cripples will not make one sound man. and can you think it reasonable , that we should renounce our sure and firm word of prophecy , to attend unto you in this chase of uncertain conjectures , and palpable untruths ? suppose this were a way that would bring you and us to an agreement , and take away the evil of our differences ; i can name you twenty , that would do it as effectually ; and they should none of them have any evil in them , but only that whch yours also is openly guilty of , namely the relinquishment of our duty towards god , and care of our own souls , to come to some peace amongst our selves in this world , which would be nothing else , but a plain conspiracy against jesus christ , and rejection of his authority . at present i shall say no more , but that he who is lead into the truth by so many errors , and is brought unto establishments by so many uncertainties , hath singular success , and such as no other man hath reason to look for . or he is like robert duke of normandy who when he caused the saracens to carry him into jerusalem , sent word unto his friends in europe , that he was carried into heaven on the backs of devils . it may also in particular be easily made to appear how unsuited your means of bringing men unto the unity of faith , are unto that supposition of the present differences in religion between you and us , which you proceed upon . for , suppose a man be convinced that many things taught by your church are false , and contrary to the mind of god , as you know the case to be between you and us ; what course would you take with him to reduce him unto the unity of faith ? would you tell him that your church cannot erre , or would you endeavour to perswade him that the particulars which he instanceth in as errours , are not so indeed , but real truths and necessarily by him to be believed ? the former , if you would speak it out , down-right and openly , as becometh men who distrust not the truth of their principles ( for he that is perswaded of the truth never fears its strength ) would soon appear to be a very wise course indeed . you would perswade a man in generall that you cannot erre , whilest he gives you instances that you have actually erred . do not think you have any sophisms against motion in generall , that will prevail with any man to assent unto you , whilest he is able to rise and walk to and fro . besides , he that is convinced of any thing wherein you erre , believes the opposite unto it to be true , and that on grounds unto him sufficiently cogent to require his assent : if you could now perswade him that you cannot erre , whilest he actually believes things to be true , which he knows to be contrary to your determination , what a sweet condition should you bring him into ? can you enable him to believe contradictions at the same time ? or , when a man on particular grounds and evidences is come to a setled firm perswasion that any doctrine of your church , suppose that of transubstantiation , is false and contradictory unto scripture and right reason ; if you should , abstracting from particulars , in generall puzzle him with sophisms and pretences for your churches infallibility , do you think it is an easie thing for him immediately to forego that perswasion in particular , which his mind upon cogent and to him unavoidable grounds and arguments was possessed withall , without a rationall removall of those grounds and arguments ? mens belief of things never pierces deeper into their souls than their imagination , who can take it up and lay it down at their pleasure . i am perswaded therefore , you would take the latter course , and strive to convince him of his mistakes in the things that he judgeth erroneous in the doctrine of your church . and what way would you proceed by for his conviction ? would you not produce testimonies of scripture , with arguments drawn from them , and the suffrage of the fathers to the same purpose ? nay would you not do so , if the errour he charge you withall , be that of the authority and infallibility of your church ? i am sure , all your controversie-writers of note take this course . and do you not see then , that you are brought , whether you will or no , unto the use of that way and means for the reducing of men unto the unity of faith , which you before rejected , which protestants avow as sufficient to that purpose ? chap. ix . proposals from protestant principles tending unto moderation and unity . you may , from what hath been spoken , perceive how upon your own principles you are utterly disenabled to exercise any true moderation towards dissenters from you : and that which you do so exercise , we are beholding for it , as cicero said of the honesty of some of the epicureans , to the goodness of their nature which the illness of their opinions cannot corrupt . neither are you any way enabled by them to reduce men unto the vnity of faith ; so that , you are not more happy in your proposing of good ends unto your self , than you are unhappy in chusing mediums for the effecting of them . it may be , for your own skill , you are able like archimedes to remove the earthly-bull of our contentions ; but you are like him again , that you have no where to stand whilest you go about your work . however we thank you for your good intentions ; in magnis voluisse , is no small commendation . protestants on the other side , you see , are furnished with firm stable principles and rules in the pursuit both of moderation and unity : and there are some things in themselves very practicable , and naturally deducible from the principles of protestants , wherein the compleat exercise of moderation may be obteined , and a better progress made towards vnity than is likely to be by a rigid contending to impose different principles on one another ; or by impetuous clamours of lo here and lo there , which at present most men are taken up withall : some few of them i shall name unto you , as a pacifick coronis to the preceding ●ristical discourse ; and — si quid novisti rectius ist is candidus imperti ; si non , his ntere mecum . and they are these : . whereas our saviour hath determined that our happiness consisteth not in the knowing the things of the gospell , but in doing of them ; and seeing that no man can expect any benefit or advantage from or by christ jesus , but only they that yeeld obedience unto him , to whom alone he is a captain of salvation ; the first thing wherein all that profess christianity ought to agree and consent together is , joyntly to obey the commands of christ , to live godlliy , righteously and soberly in this present world , following after holiness without which no man shall see god : untill we all agree in this , and make it our business , and fix it as our end , in vain shall we attempt to agree in notionall and speculative truths ; nor would it be much to our advantage so to do . for as i remember i have told you before , so i now on this occasion tell you again , it will at the last day appear , that it is all one to any man what party or way in christian religion he hath been of , if he have not personally been born again , and upon mixing the promises of christ with faith , have thereupon yeilded obedience unto him unto the end . i confess men may have many advantages in one way that they may not have in another : they may have better means of instruction , and better examples for imitation ; but as to the event , it will be one and the same with all unbelievers , all unrighteous , and ungodly persons ; and men may be very zealous believers in a party , who are in the sight of god unbelievers as to the whole design of the gospell . this is a principle wherein as i take it all christians agree , namely that the profession of christianity will do no man the least good as to his eternall concernments , that lives not up to the power of it ; yea it will be an aggravation of his condemnation : and the want hereof , is that which hath lost all the ●ustre and splendour of the religion taught by jesus christ in the world . would christians of all parties make it their business to retrive its reputation , wherein also their own bliss and happiness is involved , by an universall obedience unto the precepts of it , it would insensibly sink a thousand of their differences under ground . were this attended unto , the world would quickly say with admiration magnus ab integro sêcloram nascitur ordo : jam nova progenies coelo demittitur alto . the old glorious beautifull face of christianity would be restored unto it again , which many deform more and more every day by painting a dead carcass in stead of the living spouse of christ. and if ever we intend to take one step towards any agreement or unity , it must be by fixing this principle in the minds of all men , that it is of no advantage to any man whatever church or way in christian religion he be of , unless he personally believe the promises , and live in obedience unto all the precepts of christ. and that for him who doth so , that it is a trampling of the whose gospel underfoot to say that his salvation could be endangered , by his not being of this or that church or way ; especially considering how much of the world hath immixed its self into all the known wayes that are in it . were this once well fixed on the minds of men , and did they practically believe that men shall not be dealt with all at the last day by gross , as of this or that party or church , but that every individuall person must stand upon his own bottome , live by his own faith , or perish for want of it , as if there had been no other persons in the world but himself ; wee should quickly find their keenness in promoting and contending for their severall parties , taken off , theirheat allayed , and they will begin to find their business and concernment in religion to be utterly another matter than they thought of . for the present , some protestants think that when the roman power is by one means or other broken which they expect , that then wee shall agree and have peace ; romanists on the other side look for , and desire the extirpation of all that they call heresy or hereticks by one way or other : some pretending highly to moderation on both sides , especially among the protestants , hope that it may be attained , by mutuall condescension of the parties at variance , contemperation of opinions and practises unto the present distant apprehensions and interests of the chief leaders of either side ; what issue and event their desires , hopes , and attempts , will have , time will shew to all the world . for my part , until by a fresh powring out of the spirit of god from on high , i see christians in profession , agreeing in pursuing the end of christianity , endeavouring to be followers of jesus christ in a conversation becoming the gospell , without trusting to the parties wherein they are engaged ; i shall have very little hopes to see any unity amongst us , that shall be one jot better than our present differences : to see this , if any thing , would make me say o mihi tam longe maneat pars ultima vitae . the present face of christianity makes the world a wearisome wilderness : nor should i think any thing a more necessary duty , than it would be for persons of piety and ability to apologize for the religion of jesus christ ; and to shew how inconcerned it is in the wayes and practises of the most that profess it ; and how utterly another thing it is , from what in the world it is represented to be , so to put a stop unto that atheism which is breaking in upon us from the contempt that men have of that idaea of christian religion which they have taken from the manner of its profession , and lives of its professors ; were it not that i suppose it more immediately incumbent on them and us all , to do the same work in a reall expression of its power and excellency , in such a kind of goodness , holiness , righteousness , and heavenliness of conversation , as the world is only as yet in sacret acquainted withall , when this is done , the way for a farther agreement will be open and facile ; and , untill it be so , men will fight on , ipsique , nepotesque et nati natorum , & qui nascentur ab illis . we shall have no end of our quarrels . could i see an heroick temper fall on the minds of men of the severall parties at variance , to bid adieu to the world , its customs , manners , and fashions , which are all vain and perishing , not in a locall corporall retirement from the men and lawfull businesses of it , or a relinquishment of the necessary callings and employments in it , but in their spirits & affections ; could i see them taking up the cross of christ , not on their backs in its figure , but on their hearts in its power , and in their whole conversation conforming themselves unto his blessed example , so teaching all others of their parties what it is that they build upon for a blessed eternity , that they may not please and deceive themselves with their conceited orthodoxie in the trifling differences which they have with other christans , i should hope the very name of persecution and every thing that is contrary to christian moderation would quickly be driven out of christendome , and that errour , and what ever is contrary to the vnity of faith , would not be long lived after them . but whilest these things are farre from us , let us not flatter our selves , as though a windy flourish of words had any efficacy in it to bring us to moderation and unity . at variance we are , and at variance we must be content to be ; that being but one of the evils that at this day triumph in the world over conquered christianity . this being suposed . . whereas the doctrine of god is a mystery , in the knowledge where ofmen attain unto wisedome , according to that measure of light and grace , which the spirit who devides unto every man as he will is pleased to communicate unto them , if men would not frame any other rule or standard unto that wisedom , and the various degrees of it but only that which god himself hath assigned thereunto , the fuell would upon the matter be wholly taken away from the fire of our contentions . all men have not , nor let men pretend what they please to the contrary ever had , nor ever will have the fame light , the same knowledg , the same spirituall wisdome and understanding , the same degree of assurance , the same measure of comprehension in the things of god. but whilest they have the same rule , the same objective revelation , the use of the same means to grow spiritually wise in the knowledg of it , they have all the agreement that god hath appointed for them , or calls them unto . to frame for them all in rigid confessions , or systemes of supposed credible propositions a procrustes bed to stretch them upon , or crop them unto the size of , so to reduce them to the same opinion in all things , is a vain and fruitless attempt that men have for many generations wear●ed themselves about , and yet continue so to do . remove out of the way anathemas upon propositions arbitrarily composed and expressed , philosophical conclusions rules of faith of a meer humane composure , or use them no otherwise but only to testifie the voluntary consent of mens minds , in expressing to their own satisfaction the things which they do believe , and let men be esteemed to beleive and to have attained degrees in the faith according as they are taught of god , with an allowance for every ones measure of means , light , grace , gifts , which are not things in our own power , and we shall be nearer unto quietness than most men imagine . when christians had any unity is the world , the bible alone was thought to contain their religion , and every one endeavoured to learn the mind of god out of it , both by their own endeavours , and as they were instructed therein by their guides ; neither did they pursue this work with any other end , but only that they might be strengthened in their faith and hope , and learn to serve god and obey him , that so they might come to the blessed enjoyment of him . nor will there ever , i fear , be again any unity among them , untill things are reduced to the same state and condition . but among all the vanities that the minds of men are exercised with in this world , there is none to be compared unto that , of their hoping and endeavouring to bring all persons that profess the religion of jesus christ , to acquiesce in the same opinions about all particulars , which are any way determined to belong thereunto ; especially considering how endlesly they are multiplied and branched into instances , such for ought appears the first churches took little or no notice of ; nay neither knew , nor understood any thing of them , in the sense and termes wherin they are now proposed as a tessera of communion among christians . in a word ; leave christian religion unto its primitive liberty , wherein it was beleived to be revealed of god , and that revelation of it to be contained in the scripture , which men searched and studied , to become themselves , and to teach others to be wise in the knowledg of god , and living unto him , and the most of the contests that are in the world , will quickly vanish and disappear . but whilest every one hath a confession , a way , a church , and its authority , which must be imposed on all others , or else he cryes to his nearest relations lupis & agnis quanta sortito obtigit tecum mihi discordia est . we may look for peace , moderation , and vnity , when we are here no more , and not sooner : so that iii. if those theologicall determinations that make up at this day amongst some men the greatest part of those assertions , positions , or propositions , which are called articles of faith , or truth , which are not delivered in the words that the spirit of god teacheth , but in termes of art , and in answer unto rules and notions , which the world might happily without any great disadvantage been unacquainted withall unto this day , had not aristotle found them out , or stumbled on them , might be eliminated from the city of god , and communion of christians , and left for men to exercise their wits about who have nothing else to do , and the doctrine of truth which is according unto godliness , left unto that noble , heavenly , spirituall generous amplitude wherein it was delivered in the scripture and beleived in the first churches , innumerable causes of strife and contentions would be taken away : but — ferri video meà gaudia ventis , small hopes have i to see any such impression and consent to besall the minds of concerned men ; and yet i must confess , i have not one jot more , of the reuniting the disciples of christ in love and concord . but most men that profess any thing of divinity , have learned it as an art , or humane science ; out of the road , compass , and track where of , they know nothing of the mind of god ; nay many scarce know the things in themselves and as they are to be believed , which they are passing skilfull in , as they are expressed in their arbitrary termes of art , which none almost understand but themselves . and is it likely that such men who are not a few in the world , will let go their skill and knowledge , and with them their repntation and advantage , and to sacrifice them all to the peace and agreement that we are seeking after ? some learn their divinity out of the late , and modern schools , both in the reformed and papall church ; in both which a science is proposed under that name , consisting in a farrago of credible propositions , asserted in termes suited unto that philosophy that is variously predominant in them . what a kind of theology this hath praduced in the papacy , agricola , erasmus , vives , jansenius , with innumerable other learned men of your own , have sufficiently declared . and that it hath any better success in the reformed churches , many things which i shall not now instance in , give me cause to doubt . some boast themselves to learn their divinity from the fathers , and say they depart not from their sense and idiome of expression in what they beleive and profess : but we find by experience , that what for want of wisedom and judgement in themselves , what for such reasons taken from the writings which they make their oracles , which i shall not insist upon , much of the divinity of some of these men consists in that , which to avoid provocation i shall not express . whilest men are thus preing aged , it will be very hard to prevail with them to think , that the greatest part of their divinity , is such , that christian religion , either as to the matter , or at least as to that mode wherein alone they have imbibed it , is little or not at all concerned in ; nor will it be easie to perswade them that it is a mystery layed up in the scripture ; and all true divinity a wisedom in the knowledg of that mystery ; and skill to live unto god accordingly ; without which as i said before , we shall have no peace or agreement in this world . nobis curiositate opus non est post jesum christum , nec inquisitione post evangelium , sayes tertullian . curiosity after the doctrine of christ , and philosophicall inquisitions ( in religion ) after the gospel belongs not unto us . as we are iv. it were well , if christians would but seriously consider , what and how many things they are wherein their present apprehensions of the mind and will of god do center and agree ; i mean as to the substance of them , their nature and importance , and how far they will lead men in the wayes of pleasing god , and coming to the enjoyment of him . were not an endeavour to this purpose impeded by many mens importunate cryes of all or none , as good nothing at all , as not every thing , and that in this or that way , mode , or fashion ; it might not a litlle conduce to the pea●e of christendom . and i must acknowledg unto you , that i think it is prejudice , carnall interest , love of power , and present enjoyments , with other secular advantages , joyned with pride , self-will and contempt of others , that keep the professours of christianity from conspiring to improve this consideration . but god help us , we are all for partyes , and our own exact being in the right , and therein the only church of christ in the earth ; at least that others are so , only so far as they agree with us , we being our selves the rule and standard of all gospell church state , laying weight upon what we differ from others in , for the most part exceedingly above what it doth deserve . were the same mind in us that was in christ jesus , the same frame of spirit that was in his blessed apostles , we should be willing to try the effects of his love and care towards all that profess his name , by a sedate consideration at least , how far he hath instructed them in the knowledg of his will , and what effects this learning of him may produce . and to tell you truly ; i do not think there is a more horrid monster in the earth than that opinion is , which in the great diversity that there is among christians in the world , includes happiness and salvation within the limits and precincts of any party of them ; as though christ , and the gospell , their own faith , obedience , and sufferings , could not possibly do them any good in their station and condition . this is that al●cto , — cuitristia bella iraque insidiaeque & crimina noxia cordi , odit & ipse pater pl●ton , odere sorores tartareae monstrum : tot sese vertit in ora . tam saevae facies , tot pullulat atra colubris . whereever this opinion takes place , which indeed bid● defiance to the goodness of god , and the blood of christ with a gigantick boldness , for men to talk of moderation , vnity , and peace , is to mock others and to befool themselves in things of the greatest importance in the world : altera manu ostentant panem , alter a lapidem ferunt : for my own part , i have not any firmer per●wasion in and about these things , nor that yields more satisfaction and contentment unto my mind in reflections upon it , than this ; that if a man sincerely beleive all that , and only that , wherein all christians in the world agree , and yield obedience unto god according to the guidance of what he doth so beleive , not neglecting or refusing the knowledg of any one truth that he hath sufficient means to be instructed ● , he need not go unto any church in the world to secure his salvation : hic murus aheneus esto . it is true , it is the duty of such a man , to joyn himself unto some church of christ or other , which walks in professed subjection unto his institutions , and in the observation of his appointments . but to think that his not being of , or joyning with this or that society , should out him off from all hopes of a blessed eternity , is but to entertain a viper in our minds , or to act suitably to the principles of the old serpent , and to put ●orth the venome of of his poyson . some of the antients indeed tell us , that out of the catholick church there is no salvation . and so say i also ; bu● withall , that the beleif mentioned of the truths generally embraced by christians in their present divisions in the world , ( i still speak of the most famous and numerous societies of them , ) and its profession , do so constitute a man a member of the catholick church , that whilest he walks answerably to his profession , it is not in the power of this , or that , no not of all the churches in the world , to divest him of that priviledge . nor can all these cryes that are in the world , we are the church , and we are the church ; you are not the church , and you are not the church , perswade me but that as every assembly in the generall notion of it is a chorch , so every assembly of christians that ordinarlly meet to worship god in christ according to his appointment , is a church of christ , haec mi pater te dicere aequum fuit & id defendere when you talked of moderation and unity , such principles as these , had better become you , than those which you either privately couched in your discourse , or openly insisted on . men that think of reducing unity among christians , upon the precise terms of that truth which they suppose themselves insolidum possessors of , ipsi fibe somnia fingunt , do but entertain themselves with pleasant dreams , which a little consideration may awake them from charity , condescension , a retrenchment of opinions with a rejection of secular interests , and a design for the pursuit of generall obedience , without any such respect to the particular enclousures which diversity of opinions and different measures of light and knowledge have made in the field of the lord as should confine the effects of any duty towards the disciples of christ , unto those within them , with the like actings of minds suited unto the example of jesus christ , must introduce the desired vnity , or wee shall expect it in vain . these are some of my hasty thoughts upon the principles of protestants before mentioned , which you and others , may make use of , as you and they please . in the mean time , i shall pray that we may amidst all our differences , love one another , pray for one another , wait patiently for the communication of farther light unto one another , leave evil surmizes , and much more the condemning and seeking the ruine of those that dissent from us , which men usually do on various pretences , most of them false and coyned for the present purpose . and when we can arrive thereunto , i shall hope that from such generall principles a● before mentioned , somewhat may be advanced towards the peace of christians ; and that there will be so , when the whole concernment of religion shall in the providence of god be unravelled from that worldly and secular interest , wherewith it hath been wound up and entangled for sundry ages ; and when men shall not be ingaged from their cradles to their graves in a precipitate zeal for any church , or way of profession , by outward advantages inseparably mixed and blended with it before they came into the world . in the mean time , to expect unity in profession , by the reduction of all men to a precise agreement in all the doctrines that have been and are ventilated among christians , and in all acts and wayes of worship ; is to refer the supream and last determination of things evangelical to the sword secular power , and violence ; and to inscribe vox ultima christi , upon great guns and other engines of war ; seing otherwise it will not be effected , and what may be done this way i know not . sponte tonat coeunt ipsae sine flamine nubes● chap. . further vindication of the second chapter of the animadversions ; the remaining principles of fiat lux considered . it is time to return , and put an end unto our review of those principles , which i observed your discourse to be built upon . the next as laid down in the animadversions , p. . is , that the pope is a good man , one that seeks nothing but our good , that never did us harm , but hath the care and inspectirn of us committed unto him by christ. in the repetition hereof you leave out all the last part , and express no more , but the pope is a good man , and seeks nothing but our good : and therein aim at a double advantage unto your self . first , that you may with some colour of truth , though really without it , deny the assertion to be yours , when as the latter part of it , which upon the matter , is that which gives the sence , and determines the meaning of the whole , is expresly contended for by you , and that frequently , and at large . secondly , that you may vent an empty cavill against that expression , seeks nothing , but our good ; whereas had you added the next words , and never did us harm , every one would have perceived in what sense the former were spoken , and so have prevented the frivolous exception . your words are , this also i nowhere aver , for i never saw him , nor have any such acquaintance with him as to know whither he be a good man , or no : though in charity i do not use to judge hardly of any body ; much less could say , that he whom i know to have a general sollicitude for all churches , seeks nothing but our good , sir if i had pondered my words in fiat lux no better then you heed yours in your animadversions upon it ; they might even go together both of them to lay up pepper and spices , or some yet more vile employment . for what you have said of the pope , i desire the reader to consult your paragraph so entitled : and if he find not that you have said ten times more in the commendation of him then i intimated in the words layed down for your principle , i am content to be esteemed to have done you wrong . you have indeed not only set him out as a good man , but have made him much more then a man , and have ascribed that unto him , which is not lawful to be ascribed unto any man whatever . some of your expressions i have again reminded you of ; and many others of the same nature might be instanced in : and what you can say more of him then you have done , unless you would exalt him above all that is called god , and worshipped ; unless you should set him in the temple of god , and shew him that he is god , i know not . let the reader if he please , consult your expressions , where you have placed them ; i shall stain paper with them no more . and you do but trifle with us , when you tell us that you know not the pope , nor have any such acquaintance with him , as to know whether he be a good men or no ? . as though your personal acquaintance with this or that pope , belonged at all to our question . although i must needs say , that it seems very strange unto me , that you should hang the weight of religion , and the salvation of your own soul , upon one of whom you know not so much as whither he be a good man , or no. for my part i am perswaded there is no such hardship in christian religion , as that we should be bound to believe , that all the safety of our faith and salvation depends on a man , and he such an one as concerning wh●m we know not whither he be a good man or no. the apostle layes the foundation of our hope in better ground , heb. . , , . and yet what ever opinion you may have of your present pope , you are forced to be at this indifferency about his honesty , because you are not able to deny but that very many of his predecessors , on whose shoulders the weight of all your religion lay , no less then you suppose it doth on his who now swayes the papal scepter , were very brutes , so far from being good men , as that they may be reckoned amongst the worst in the world . protestants as i said , are perswaded that their faith is laid up in better hands . with the latter part of my words , as by you set down , you play sophistically , that you might say something to them : ( as to my knowledge , i never observed any man so hard put to it , to say somewhat , were it right or wrong ) which seems to be the utmost of your design . you feign the sense of my words to be , that the pope doth no other thing in the world but seek our good : and confute me by saying , that he hath a general sollicitude for all churches . but sir , i said nor , be doth nothing but seek our good ; but only , he se●ks nothing but our good , and never did us harm . and you may quickly see how causelesly you tall into a contemplation of your accuracy in your fi●t , and 〈…〉 loosness of my expressions in the 〈…〉 for although i acknowledge that 〈…〉 heen written in greater haste then 〈◊〉 judgements of learned men might well 〈◊〉 as is also this return unto your epistle , 〈…〉 of them proportioned rather unto the merit of your discourse , then that of the cause in agitation between us ; yet i cannot see that you or any 〈◊〉 else , hath any just cause to except against this expression of my intention , which yet is the only one , that in that kind , falls under your censure . for whereas i say , that the pope seeks nothing but our good , and that he never did us harm , would any man living but your self , understand these words any otherwise , but with reference unto them of whom i spake ? that is as to us , he seeks nothing but our good , whatever he doth in the world besides . and is it not a wild interpretation , that you make of my words , whilest you suppose me to intimate , that absolutely the pope doth nothing in the world , or hath no other business at all that he concerns himself in , but only the seeking of our good in particular ? if you cannot allow the books that you read the common civility of interpreting things indefinitely expressed in them , with the limitations that the subject matter whereof they treat requires , you had better employ your time in any thing then study , as being not able to understand many lines in any author you shall read . nor are such expressions to be avoided in our common discourse . if a man talking of your fiat should say that you do nothing but seek the good of your countreymen , would you interpret his words , as though he denyed that you say mass , and hear confessions , or to intimate that you do nothing but write fiats ? and you know with whom lies both jus & norma loquendi . the tenth and last principle is , that the devotion of catholicks far transcends that of protestants ; so you now express it : what you mention being but one part of three , that the animadversions speak unto . hereunto you reply ; but sir , i never made in fiat lux any comparisons between your devotions ; nor can i say how much the one is , or how little the other : but you are the maddest commentator that i have ever seen : you first make the text , and then animadversions upon it . pray sir have a little patience , and learn from this instance not to be too confident upon your memory for the future . i shall rather think that fails you at present , then your conscience ; but a failure i am sure there is , and you shall take the liberty to charge it where you please , which is more then every one would allow you . i would indeed desirously free my self from the labour of transcrtbing ought that you have written to this purpose in your fiat ; and only refer you to the places which you seem to have forgotten . but because this is the last instance of this kind that we are to treat about , and you have by degrees raised your confidence , in denying your own words to that height , as to accuse them of madness , who do but remind you of them ; i shall represent once again unto you what you have written to this purpose ; and i am perswaded upon your review of it , you will like it so well , as to be sorry that ever you disowned it . i shall instance only in one place , which is sect. . p. , . where your wordsare these , when i beheld ( in the catholick countreys ) the deep reverence and earnest devotion of the people , the majesty of their service , the gravity of their altars , the decency of their priests ; certainly said i within my self , this is the house of god , the gate of heaven . alass our churches in england as they be now , be as short of those , either for decency , use , or piety , as stables to a princely pallace . there they be upon their knees all the week long at their prayers , many of them constantly an hour together in the morning , and half an hour he that is least ; and my house said god , is the house of prayer ; but our churches are either shut up all the week , or if they be open , are wholly taken up with boyes shouting , running and gambolling all about . on sundayes indeed our people sit quiet , and decently drest , but to bow the knee is quite out of fashion ; and if any one chance to do it , as it is rare to behold , so he is very nimble at it , and as soon up as down , as if he made a courtship with his knees , and only tryed if his nerves and sinews were as good to how as to stand upright , and our whole religious work here , is to sit quietly whilest the minister speaks upon a text , — and that we spend all our dayes , ever learning and teaching , &c. if this discourse must be esteemed text , i pray tell me whose it is , yours or mine ; or whether it doth not contain a comparison between the devotion of your catholicks and protestants ; and whether that that of the former be not preferred above the other : and when you have done so , pray also tell me whether you suppose it an honest and candid way of handling matters of this importance , or indeed of any sert whatever , for a man to say and unsay at his pleasure , according unto what he apprehends to be for his present advantage . and whether a man may believe you , that you so accurately pondered the words of your fiat , as you seem to pretend ; seeing you dare not abide by what you have written , but disclaim it ! and yet i confess this may fall out , if your design in the weighing of your words , was so to place them , as to deceive us by them ; which indeed it seems to have been . but it is your unhappiness , that your words are brought unto other mens seales after they had so fairly passed your own . for the devotion its self ( by the way ) of catholicks which you here paint forth unto us , it looks very suspitiously to be painted . the piety of your churches wherein they exceed ours , i confess i understand not ; and your peoples frequenting publick places to perform their private devotions , leans much to the old pharisaism , which our saviour himself hath branded to all eternity for hypocriticall , and carried on with little attendance unto his precept of making the closet , and that with the door shut upon the devotionists , the most proper seat of private supplications . besides if their prayers consist , as for the most part they do , in going over by tale a set number of sayings which they little understand ; you may do well to commend your devotion to them that understand not one word of gospel for those that do , will not attend unto it . and so i have once more passed through the principles of your work , with a fresh discussion of some of them , which i tell you again i suppose sufficient to satisfie judicious and ingenuous persons , in the sophistry and inconclusiveness of the whole : my further proceedure being intended for the satisfaction of your self , and such others as have imbided the prejudices which you endeavour to forestall your minds with all , and thereby have given no small impeachment unto your judgement and ingenuity . chap. . judicious readers . schoolmen the forgers of popery . nature of the discourse in fiat lux. your ensuing discourses are such as might well be passed by , as containing nothing serious or worth a review . an passim sequerer corvum ? ludicrous similitudes , with trisling exceptions to some words in the animadversions , cut off from that coherence wherein they are placed , are the chief ingredients of it . with these you aim with your wonted success to make sport : — venite in ignem pleni ruris & insicetiarum annales volusi — i wish we had agreed before hand , vt facerestu quod velles , nec non ego possem , indulgere mihi . that i might have been freed from the consideration of such trifles : as the case stands i shall make my passage through them with what speed i can . first , you except against the close of the consideration of your principles , namely that i would do so to my book also , if i had none to deal with , but ingenuous and judicious readers . and tell me , that it seems what follows is for readers neither judicious , nor ingenuous . but why so i pray ? that which is written for the information of them who want either judgement or ingenuity , may be also written for their use who have both . neither did i speak absolutely of them that were ingenuous and judicious , but added also , that they were such as had an acquaintance with the state of religion of old , and at this day in europe , with the concernment of their own souls in these things . with such as these , i supposed then , and do still , that a discovery of the sophistry of your discourse , and the falseness of the principles you proceeded on , was sufficient to give them satisfaction as to the uselesness of the whole , without a particular ventilating of the flourishes that you made upon your sandy foundations . but because i know there were some , that might by the commendation of your friends light upon your discourse , that either being prepossessed by prejudices might want the ingenuity to examine particularly your assertions and inferences , or through unacquaintedness with the stories of some things , that you referred unto , might be disenabled to make a right judgement of what you averred , i was willing to take some further pains also for your satisfaction . and what was herein done , or spoken amiss , as yet i cannot discern . but i am perswaded , that if you had not supposed that you had some of little judgement and less ingenuity to give satisfaction unto , you would never have pleased your self , with the writing of such empty trifles , in a business wherein you pretend so great a concernment . pag. . you observe that i say , the schoolmen were the hammerers and forgers of popery : and add , alas sir , i see that anger spoyls your memory ; for in the twelfth and thirteenth chapter you make popery to be hammered and forged not a few hundreds of years before any schoolmen were extant ; and thorefore tell me that i hate the schoolmen as the frenchmen do talbot , for having been frightened with them formerly ; sed risu inepto res ineptior nulla est . i confess the language of your schoolmen is so corrupt and barbarous , many of the things they sweat about , so vain , curious , unprofitable , their way of handling things , and expressing the notions of their minds , so perplexed , dark , obscure , and oftentimes unintelligibe , divers of their assertions and suppositions so horrid and monstrous ; the whole system of their pretended divinity , so aliene and forreign unto the mysterie of the gospel that i know no great reason that any man hath much to delight in them . these things have made them the sport and scorn of the learnedest men that ever lived in the communion of your own church . what one said of old of others , may be well applyed unto them . statum lacessunt omnipotentis dei calumniosis litibus . fidem minutis dissecant ambagibus vt quisque est linguar nequior . solvunt ligantque quaestionum vincula per syllogismos plectiles . indeed to see them come forth harnassed with syllogismes and sophisms , attended with obs and sols , speaking part the language of the jews , and part the language of ashdod , fighting and contending amongst themselves , as if they had sprung from the teeth of cadmus serpent , subjecting all the properties , decrees and actions of the holy god to your profane bablings , might perhaps beget some fear in the minds of men not much guilty of want of constancy , as the sight of the harpyes did of old to aenaeas and his companions , of whom they gave that account , tristius hand illis monstrum nec saevior ulla pestis , & ira deum , stygiis sese extulit undis . viaimus , & subita gelidus formidine sanguis diriguit , cecidêre animi . but the truth is , there is no real cause of fear of them : they are not like to do mischief to any , unless they are resolved aforehand to give up their faith in the things of god to the authority of this or that philosopher , and forego all solid rational consideration of things , to betake themselves to sophistical canting , and the winding up of subtilty into plain non-sence ; which oftentimes befalls the best of them ; whence melchior canus one of your selves sayes of some of your learned disputes , puderet me dicere non intelligere , si ipsi intelligerent qui tractarunt . i should be ashamed to say i did not understand them , but that they understood not themselves . others may be entangled by them , who if they cannot unty your knots , they may break your webbs , especially when they find the conclusions , as oftentimes they are , directly contrary to scripture , right reason , and natural sense it self . for they are the genuine off-spring of the old sophisters whom lucian talks of in his menippus , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and tells us that in hearing the disputations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that , saith he , which seemed the most absurd of all , was , that when they disputed of things absolutely contrary , they yet brought invincible and perswasive reasons to prove what they said : so that i durst not speak a word against him that affirmed hot and cold to be the same , although i knew well enough that the same thing could not be hot and cold at the same time . and therefore he tells us that in hearing of them , he did like a man half asleep , sometimes nod one way , and sometimes another , which is certainly the deportment of the generality of them who are conversant in the wrangles of your schoolmen . but whatever i said of them , or your church , is perfectly consistent with its self , and the truth . i grant that before the schoolmen set forth in the world , many unsound opinions were broached in , and many superstitious practices admitted into your church : and a great pretence raised unto a superintendency over other churches , which were parts of that mass out of which your popery is formed . but before the schoolmen took it in hand , it was rudis indigestaque moles , an heap , not an house . as rabbi juda hakkadosh gathered the passant traditions of his own time among the jews , into a body or systeme , which is called the mishnae or duplicate of their law , wherein he composed a new religion for them , sufficiently distant from that which was professed by their fore-fathers ; so have your schoolmen done also . out of the passant traditions of the dayes wherein they lived , blended with sophistical corrupted notions of their own , countenanced and gilded with the sayings of some ancient writers of the church , for the most part wrested or misunderstood , they have hammered out that systeme of philosophical traditional divinity , which is now enstamped with the authority of the tridentine council , being as far distant from the divinity of the new testament , as the farrago of traditions collected by rabbi juda , and improved in the talmuds , is from that of the old . pag. , , . having nothing else to say , you fall again upon my pretended mistake , of considering that as spoken absolutely by you , which you spake only upon supposition ; and talk of metaphysical speculations in your fiat , which you conceive me very unmeet to deal withal ; and direct me to bellarmines catechism , as better suiting my inclination and capacity . but sir , we are not wont here in england to account cloudy dark sophistical declamations to be metaphysical speculations ; nor every feigned supposition to be a philosophical abstraction . i wish you would be perswaded that there is not the least tincture of any solid metaphysicks in your whole discourse . it may be indeed you would be angry with them that should undeceive you ; and cry out , — pol me occidistis amici , non servâstis , as he did , cui demptus per vim mentis gratissimus error . you may perhaps please your self with conceits of your metaphysical atchievements ; but yonr friends cannot but pitty you to see your vanity . the least youth in our vniversities will tell you , that to make a general supposition true or false , and to flourish upon it with words of a seeming probability , without any cogency or proof , belongs to rhetorick , and not at all to metaphysicks . and this is the very nature of your discourse . nor do i mistake your aim in it , as you pretend : i grant in the place you would be thought to reply unto , though you speak not one word to the purpose , that your enquiry is after a means of setling men in the truth , upon supposition that they are not yet attained thereunto ; and you labour to shew the difficulty that there is in that attainment , upon the account of the insufficiency of many mediums that may be pretended to be used for that end . in answer unto your enquiry , i tell you directly , that the only means of setling men in the truth of religion , is divine revelation ; and that this revelation is entirely and perfectly contained in the scripture , which therefore is a sufficient means of setling all men in the truth . suppose them rasae tabulae , suppose them utterly ignorant of truth ; suppose them prejudiced against it ; suppose them divided amongst themselves about it ; the only safe , rational , secure way of bringing them all to settlement is their belief of the revelation of god contained in the scripture . this i manifested unto you in the animadversions , whereunto you reply by a commendation of your own metaphysical abilities with the excellencies of your discourse : without taking the least notice of my answer ; or the reasons given you against that fanatical groundless credo , which you would now again impose upon us . chap. . false suppositions , causing false and absurd consequences . whence we had the gospel in england , and by whose means . what is our duty in reference unto them by whom we receive the gospel . pag. . you insist upon somewhat in particular that looks towards your purpose , which shall therefore be discussed ; for i shall not willingly miss any opportunity that you will afford me , of examining what ever you have to tender in the behalf of your dying cause . you mind me therefore of my answer unto that discourse of yours ; if the papist or roman catholick who first brought us the news of christianity , be now become so odious ; then may likewise the whole story of christianity be thought a romance . you speak with the like extravagancy , and mind not my hypotheticks at all , to speak directly to my inference as it became a man of art to do : but neglecting my consequence , which in that discourse is principally and solely intended ; you seem to deny my supposition : which if my discourse had been drawn into a syllogisme , would have been the minor of it . and it consists of two categories ; first , that the papist is now become odious . secondly , that the papist delivered us the first news of christianity . the first of these you little heed : the second you deny . that the papist say you , or roman catholick first brought christ and his christianity into this land , is most untrue : i wonder , &c. and your reason is , because if any romans came hither , they were not papists , and indeed our christianity came from the east . and this is all you say to my hypothetick , or conditional ratiocination , as if i had said nothing at all , but that one absolute category , which being delivered before , i now only suppose . you use to call me a civil logician ; but i fear a natural one as you are , will hardly be able to justifie this notion of yours as artificial . a conditional hath a verity of its own , so far differing from the supposed category , that this being false , that may yet be true . for example , if i should say thus , a man who hath wings as an eagle , or if a man had wings of an eagle , he might flye in the ayre as well as another bird ; and such an assertion is not to be confuted by proving that a man hath not the wings of an eagle . the substance of this whole discourse , is no more but this ; that because the inference upon a supposition , may be a consequence logically true , though the supposition be false , or faigned : therefore the consequent , or thing inferred also is really true , and a man must fly in the ayre , as you say , like another bird. but sir , though every consequence be true logically , that is lawfully inferred from its premises , be they true or false ; and so must in disputation be allowed : yet where the consequent is the thing in question , to suppose that if the consequence be lawfully educed from the premises , that it also must be true , is a fond surmize . and therefore they know qui nondum aere lavantur , that the way to disappoint the conclusion of an hypothetick syllogisme , is to disprove the category included in the supposition , when reduced into an assumption from whence it is to be inferred . for instance , if the thing in question be , whether a man can fly in the ayre ( as you say ) like another bird ; and to prove it , you should say , if he has wings he can do so : the way i think to stop your progress , is to deny that he hath wings . and if you should continue to wrangle that your inference is good , if he hath wings , he may fly like another bird , you would but make your self ridiculous . but if you may be allowed to make false and absurd suppositions , and must have them taken for granted , you are very much to blame if you inferr not conclusions unto your own purpose . and this in general is your constant way of dealing : unless we will allow you to suppose your selves to be the church , and that all the excellent things which are spoken of the church , beloog unto you alone , with the like groundless presumptions you are instantly mute , as if there had appeared unto you harpocrates digito qui significat st. but if in the case in agitation between us , i should permit you without controul to make what suppositions you please , and to make inferences from them , which must be admitted for truth , because logically following upon your suppositions , what man of art i might have appeared unto you , i know not : i fear with others , i should scarcely have preserved the reputation of common sense or understanding . and i must acknowledge unto you , that i am ignorant of that logick which teacheth men to suffer their adversaries to proceed and insert upon absurdities and false suppositions , to oppose the truth which they maintain . and yet i know well enough what aristotle hath taught us concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in which part of his logick , you seem to have been most conversant . but let us once again consider your ratiocination as here you endeavour to reinforce it . your supposition you say includes these two categories ; first , that the papists are become odious unto us : secondly , that the papists delivered us the first news of christianity . well , both these propositions i deny . papists are not become odious unto us , though we love not their popery : papists did not bring us the first news of christianity . this i have proved unto you already , and shall yet do it further . will you now be angry and talk of logick , because i grant not the consequent of these false pretensions to be true ; as if every syllogisme must of necessity be true materially , which is so in form . but yet farther , to discover your mistake , i was so willing to hear you out unto the utmost of what you had to say , that in the animadversions after the discovery of the falsity of the assertions that it arose from , i suffered your supposition to pass , and shewed you the weakness of your inference upon it . and the reason of my so doing , was this ; that because though the papists brought not the gopel first into england , yet i do not judge it impossible but that they may be the means of communicating it unto some other place or people ; and i would be loth to grant , that they who receive it from them , must either alwayes embrace their popery , or renounce the gospel . i confess a great intanglement would be put on the thoughts and minds of such persons , by the principle of the infallibility of them that sent your teachers , whereinto it may be also they would labour to resolve your belief . but yet if withal you shall communicate unto them the gospel its self , as the great repository of the mysteries of that religion wherein your instruct them , there is a sufficient foundation laid for their reception of christianity , and the rejection of your popery . for when once the gospel hath evidenced its self unto their consciences that it is from god , as it will do , if it be received unto any benefit or advantage at all , they will , or may easily discern , that those who brought it unto them , were themselves in many things deceived in their apprehensions of the mind of god therein revealed ; especially as to your pretence of the infallibility of any man , or men , any further then his conceptions agree with what is revealed in that gospel which they have received , and now for its own sake believe to be from god. and once to imagine , that when the scripture is received by faith , and hath brought the soul into subjection to the authority of god exerting it self in it , and by it , that it will not warrant them in the rejection of any respect unto men whatever , is , to err not knowing the scripture , nor the power of god. in this condition of things , men will bless god for any means which he was pleased to use in the communicating the gospel unto them ; and if those who were employed in that work shall persist in obtruding upon their faith and worship , things that are not revealed , they will quickly discover such a contradiction in their principles , as that it is utterly impossible that they should rationally assent unto , and embrace them all , but either they must renounce the gospel which they have brought them , or reject those other principles which they would impose upon them that are contrary thereunto . and whither of those they will do , upon a supposition that the gospel hath now obtained that authority over their consciences and minds , which it claims in and over all that receive it , it is no hard matter to determine . men then who have themselves mixed the doctrine of the gospel with many abominable errors of their own , may in the providence of god be made instrumental to convey the gospel unto others . at the first tender of it they may for the truths sake which they are convinced of , receive also the errors that are tendered unto them , as being as yet not able to discern the chaff from the wheat . but when once the gospel is rooted in their minds , and they begin to have their senses exercised therein to discern between good and evil , and their faith of the truth they receive is resolved into the authority of god himself the author of the gospel , they have their warrant for the rejection of the errors which they had before imbibed , according as they shall be discovered unto them . for though they may first consider the gospel on the proposition of them that first bring them the tidings of it , as the samaritans came to our saviour upon the information of the woman ; yet when they come to experience themselves its power & efficacy , they believe it for its own sake , as those did also in our lord jesus christ upon his own account ; when this is done , they will be enabled to distinguish , as the prophet speaks , between a dream and a prophecy , between chaff and wheat , between error and truth . and thus if we should grant that the first news of christianity was brought into england by papists , yet it doth not at all follow , that if we reject popery , we must also reject the gospel or esteem it a romance . for if we should have received popery , we should have received it only upon the credit and authority of them that brought it : but the truth of christianity we should have received on the authority of the gospel , which was brought unto us : so that our entertainment of popery and christianity standing not on the same bottom or foot of account , we might well reject the one , and retain the other . but this consideration as to us , is needless ; they were not papists which brought christianity first into this land. wherefore well knowing that the whole strength of their reasoning depends on the supposition that they were so , you proceed to confirm it in your manner , that is , by saying it over again . but we will hear you speaking your own words . we had not our christianity immediately from the east , nor from joseph of arimathe● , we englishmen had not . for as he delivered his christianity unto some britans , when our land was not called england but albion or brittany , and the inhabitants were not englishmen but britans or kimbrians , so likewise did that christianity , and the whole news of it quite vanish , being suddenly overwhelmed by the entient deluge of paganism ; nor did it ever come from them to us : nay the brittans themselves had so forgot and lost it , that they also needed a second conversion , which they received from pove eleutherius : and that was the only news of christianity which prequiled and lasted even amongst the very britans , which seems to me a great seeret of divine providence in planting and governing his church , as if he would have nothing to stand firm and lasting , but what was immediately fixed by , and seated upon that rock : for all other conversions have variety , and the very seats of the other apostles failed , that all might the better cement in the unity of one head : nay the tables which god wrote with his own hand were broken , but the other written by moses remained ; that we might learn to give a due respect unto him , whom god hath set over us as our head and ruler under him , and none exalt himself against him . i know you will laugh at this my observation : but i cannot but tell you what i think . where i speak then of the news of christianity first brought to this land i mean not that which was first brought upon the earth or soyle of this land , and spoken to any body then dwelling here , but which was delivered to the forefathers of the now present inhabitants , who were saxons or english men . and i say , that we the now present inhabitants of england , off spring of the saxons or english , had the first news of our christianity immediately from rome , and from pope gregorius the roman patriarch , by the hands of his missioner st. austin . sith then the categorick assertions are both clear , namely that the papists first brought us the news of christianity : and secondly , that the papist is now become odi us unto us : what say you to my consequent ? that the whole story of christianity may as well be deemed a romance , as any part of that christianity we at first received , is now judged to be a part of a romance . this consequence of mine , it behoved a man of those great parts you would be thought to have , to heed attentively , and yet you never minded it . some few observations upon this discourse of yours , will further manifest the absurdity of that consequence , which you seign not to have been taken notice of in the animadversions , for which you had no cause , but that you might easily discern that it did not deserve it . . then you grant that the gospel came out of the east into this land. so then we did not first receive the gospel from rome , much less by the means of papists . but the land was then called albion , or brittany , and the people brittans or kimbrians , not englishmen . what then , though the names of places or people are changed , the gospel whereever it is , is still the same . but the brittans lost the gospel until they had a new conversion from rome by the means of eleutherius . but you fail sir , and are either ignorant in the story of those times , or else wilfully pervert the truth . all the fathers and favourers of that story , agree , that christianity was well rooted and known in brittain , when lucius as is pretended , sent to eleutherius for assistance in its propagation . your own baronius will assure you no less , ad an. . n. , . gildas de excid , will do it more fully . virunnius tells us , that the brittans were then strengthened in the faith , not that they then received it : strengthened in what they had , not newly converted , though some as it is said , were so . and the dayes of lucius are assigned by sabellicus , as the time wherein the whole province received the name of christ , publicitus cum ordinatione , by publick decree : that it was received there before , and abode there , as in other places of the world under persecution , all men agree . in this interval of time did the british church bring forth claudia , ruffina , elvanus and meduinus , whose names amongst others are yet preserved . and to this space of time do the testimonies of tertullian ad judae and of origen . hom. . in ezek. concering christianity in brittain belong . besides , if the only prevalent religion in brittany were as you fancy that which came from rome , how came the observation of easter both amongst the brittans , as beda manifests , and the scots , as petrus cluniacensis declares to be answerable to the customs of the eastern church , and contrary to those of the roman ? did those that came from rome teach them to do that which they judged their duty not to do ? but what need we stay in the confutation of this sigment ? the very epistle of eleutherius manifests it abundantly so to be . if there be any thing of truth in that rescript , it doth not appear that lucius wrote any thing unto him about christian religion , but about the imperial laws to govern his kingdom by ; and eleutherius in his answer plainly intimates that the scripture was received amongst the brittans , and the gospel much dispersed over the whole nation . and yet this figment of your own you make the bottom of a most strange contemplation ; namely that god in his providence would have all that christianity fail which came not from rome . that is the meaning of those expressions , be would have nothing stand firm or lasting , but what was immediately fixed by , and seated on that rock , for all other conversions have vanished . really sir , i am sorry for you , to see what wofull shelves your prejudicate opinions do cast you upon , who in your self seem to be a well meaning goodnatured man. do you think indeed that those conversions that were wrought in the world by the means of any persons not coming from rome , which were christ himself and all his apostles , were not fixed on the rock ? can such a blasphemous thought enter into your heart ? if those primitive converts that were called unto the faith by persons coming out of the east , were not built on the rock , they all perished everlastingly every soul of them ; and if the other churches planted by them , were not immediately fixed and seated on the rock , they went all to hell , the gates of it prevailed against them . do you think indeed that god suffered all the churches in the world to come to nothing , that all christians might be brought into subjection to your pope , which you call cementing in an vnity of one head ? if you do so , you think wickedly , that he is altogether like unto your self ; but be will reprove you , and set your faults in order before your eyes . such horrible dismal thoughts do men allow themselves to be conversant withall , who are resolved to sacrifice truth , reason and charity unto their prejudices and interests . take heed sir , least the rock that you boast of , prove not seven hills and deceive you . in the persuit of the same consideration , you tell me . that i will laugh at your observation , that the tables written by gods own hand were broken , but those written by moses remained , that we may learn to give a due respect to him whom god hath set over us . but you do not well to say so ; i do not laugh at your observation , but i really pitty you that make it . pray sir , what were those tables that were written by moses , when those written by god were broken ? such mistakes as these you ever and anon fall into , and i fear for want of being conversant in holy writ , which it seems your principles prompt you unto a neglect of . sir , the tables prepared by moses were no less written with the finger of god , then those were which he first prepared himself : exod. . . deut. . , , . and if you had laid a good ground for your notion , that the tables prepared by god were broken , and those hewed by moses preserved : and would have only added what you ought to have done , that there was nothing in the tables delivered unto the people by moses , but what was written by the finger of god , i should have commended both it , and the inference you make from it . as it is built by you on the sand , it would fall with its own weight , were it no heavier then a feather . but you lay great stress i suppose on that which follows : namely , that the brittans being expelled by the saxons , the saxons first received their christianity from rome . you may remember what hath been told you already in answer to this case , about romes being left without inhabitants by totilas . besides if we that are now inhabitants of england must be thought to have first received the gospel then when it was first preached unto our own progenitors in a direct line ascending , this will be found a matter so dubious and uncertain , as not possibly to be a thing of any concernment in christian religion ; and moreover will exempt most of the chief families of england from your enclosure , seeing one way or other they derive themselves from the antient britains . such pittifull trifles are you forced to make use of , to give countenance unto your cause . but let it be granted that christianity was first communicated unto the saxons from rome in the dayes of pope gregory , which yet indeed is not true neither : for queen berta with her bishop luidhardus had both practised the worship of christ in england before his coming , and so prepared the people , that gregory sayes in one of his epistles , anglorum gentem voluisse fieri christianam . what will thence ensue ? why plainly , that we must be all papists or atheists , and esteem the whole gospel a romance . but why so i pray ? why , the categorick assertions are both clear ; namely , that the p●pist first brought us the news of christianity ; and that papists are now odious . but how comes this about ? we were talking of gregory , and some that came from rome in his dayes . and if you take them for papists , you are much deceived . prove that there was one papist at rome in the dayes of that gregory , and i will be another ; i mean such a papist as your present pope is , or as your self are . do you think that gregory believed the catholick supremacy and infallibility of the pope , the doing whereof in an especial manner constitutes a man a papist . if you have any such thoughts , you are an utter stranger ●o the state of things in those dayes , as also to the writings of gregory himself . for your better information you may do well to consult him , lib. . epist. , , . and sundry other instances may be given out of his own writings , how remote he was from your present popery . irregularities and superstitious observations were , not a few in his dayes crept into the church of rome , which you still pertinaciously adhere unto , as you have the happiness to adhere firmely unto any thing that you once irregularly embrace . but that the main doctrines , principles , practices and modes of worship which constitute popery , were known , admitted , practised , or received at rome in the dayes of gregory , i know full well that you are not able to prove . and by this you may see the truth of your first assertion , that papists brought us the first news of christianity : which you do not in the least endeavour to prove ; but take it hand over head , to be the same with this , that some from rome preached the gospel to the saxons in the dayes of gregory , which it hath no manner of affinity withall . your second true assertion is , that the papist is now become odious unto us ; but yet neither will this be granted you . popery we dislike , but that the papists are become odious unto us , we absolutely deny . though we like not the popery they have admitted , yet we love them for the christianity which they have retained . and must not that needs be a doubty consequence that is enduced out of principles where in there is not a word of truth ! besides , i have already in part manifested unto you , that supposing both of them to be true , as neither of them is ; yet your consequence is altogether inconsequent , and will by no means follow upon them . and this will yet more fully appear in an examination of your ensuing discourse . that which you fix upon to accept against , is towards the close of my discourse to this purpose in these words as set down by you , pag. . many things delivered us at first with the first news of christianity , may be afterwards rejected for the love of christ , and by the commission of christ. the truth of this assertion i have newly proved again unto you , and have exemplified it in the instance of papists bringing the first news of christianity to any place , which is not impossible but they may do , though to this nation they did not . i had also before confirmed it with such reasons as you judged it best to take no notice of ; which is your way with things that are too hard for you to grapple withall . i must i see , drive these things through the thick obstacles of your prejudices with more instances , or you will not be sensible of them . what think you then of those who received the first news of christianity by believers of the circumcision , who at the same time taught them the necessity of being circumcised , and of keeping moses law ? were they not bound afterwards upon the discovery of the mistake of their teachers to retain the gospel , and the truth thereof taught by them , and to reject the observation of mosaical rites and observations ? or were they free upon the discovery of their mistake to esteem the whole gospel a romance ? what think you of those that were converted by arians , which were great multitudes , and some whole nations ? were not those nations bound for the love of christ , by his word , to retain their christianity , and reject their arianisme , or must they needs account the whole gospel a fable , when they were convinced of the errour of their first teachers , denying christ jesus in his divine nature to be of the same substance with his father , or essentially god! to give you an instance that it may be will please you better ; there are very many indians in new england or elsewhere converted unto christianity by prote stants , without whose instruction they had never received the least rumor or report of it . tell me your judgement ; if you were now amongst them , would you not endeavour to perswade them that christian religion indeed was true , but that their first instructers in it had deceived them as to many particulars of it , which you would undeceive them in , and yet keep them close to their christianity ! and do you not know that many who have in former dayes been by hereticks converted to christianity from paganism , have afterwards from the principles of their christianity been convinced of their heresie , and retaining the one , have rejected the other ? it is not for your advantage to maintain an opposition against so evident a truth , and exemplified by so many instances in all ages . i know well enough the ground of your pertinaciousness in your mistake , it is that men who receive the gospel , do resolve their faith into the authority of them that first preach it unto them . now this supposition is openly false and universally as to all persons what ever not divinely inspired , yea as to the apostles themselves but only with respect unto their working of miracles , which gave testimony unto the doctrine that they taught . otherwise gods revelation contained in the scriptures is that which the faith of men is formally and ultimately resolved into ; so that what ever propositions that are made unto them , they may reject , unless they do it with a non obstante for its supposed revelation , the whole revelation abides unshaken , and their saith founded thereon . but as to the persons who first bring unto any the tidings of the gospel , seeing the faith of them that receive it , is not resolved into their authority or infallibility , they may , they ought to examine their proposals by that unerring word which they ultimately rest upon , as did the beraeans , and receive or reject them at first or afterwards as they see cause , and this without the least impeachment of the truth or authority of the gospel its self which under this formal consideration as revealed of god , they absolutely believe . let us now see what you except hereunto . first you ask , what love of christs dictates , what commission of christ allows you to choose and reject at your own pleasure ? ans. none ; nor was that at all in question , nor do you speak like a man that durst look upon the true state of the controversie between us . you proclaim your cause desperate by this perpetual tergiversation . the question is , whither when men preach the gospel unto others , as a revelation from god , and bring along the scripture with them wherein they say that revelation is comprized , when that is received as such , and hath its authority confirmed in the minds of them that receive it , whither are they not bound to try all the teaching in particular of them that first bring it unto them , or afterwards continue the preaching of it , whither it be consonant to that rule or word , wherein they believe the whole revelation of the will of god relating to the gospel declared unto them to be contained , and to embrace what is suitable thereunto , and to reject any thing that in particular may be by the mistakes of the teachers imposed upon them ? instead of believing what the scripture teacheth , and rejecting what it condemns , you substitute choosing or rejecting at your own pleasure , a thing wherein our discourse is not at all concerned . you adde , what heretick was ever so much a fool as not to pretend the love of christ , and commission of christ for what he did ? what then i pray ! may not others do a thing really upon such grounds as some pretend to do them on falsly ? may not a judge have his commission from the king , because some have counterfeited the great seal ? may not you sincerely seek the good and peace of your country upon the principles of your religion , though some pretending the same principles have sought its disturbance and ruine ? if there be any force in this exception , it overthrows the authority and efficacy of every thing that any man may falsly pretend unto , which is to shut out all order , rule , government , and vertue out of the world . you proceed , how shall any one know you do it out of any such love or commission , sith those who delivered the articles of saith now rejected , pretended equal love to christ and commission of christ for the delivery of them as any other ! i wonder you should proceed with such impertinent enquiries . how can any man manifest that he doth any thing by the commission of another , but by his producing and manifesting his commission to be his ? and how can be prove that the doth it out of love to him , but by his diligence , care , and conscience in the discharge of his duty , as our saviour tells us , saying if you love me , keep my commandments , which is the proper effect of love unto him , and open evidence or manifestation of it . now how should a man prove that he doth any thing by the commission of christ , but by producing that commission ? that is , in the things about wh●ch we treat , by declaring and evidencing that the things he proposeth to be believed , are revealed by his spirit in his word , and that things which he rejects are contrary thereunto ! and what ever men may pretend , christ gives out no adverse commissions ; his word is every way and everywhere the same , at perfect harmony and consistency with its self ; so that if it come to that , that several persons do teach contrary doctrines either before or after one another , or together , under the same pretence of receiving them from christ , as was the case between the pharises of old that believed , and the apostles , they that attend unto them , have a perfect guide to direct them in their choice , a perfect rule to judge of the things proposed . as in the church of the jews the pharises had taught the people many things as from god , for their traditions or oral law they pretended to be from god : our saviour comes , really a teacher from god , and he disproves their false doctrines which they had prepossessed the people withall , and all this he doth by the scripture the word of truth which they had before received . and this example hath he left unto his church unto the end of the world . but you yet proceed ; why may we not at length reject all the rest for love of something else , when this love of christ which is now crept into the very out side of our lips is slipt off from thence ! do you think men cannot find a cavil against him as well as his law delivered unto us with the first news of him , and as easily dig up the root as cut up the branches ! you are the pleasantest man at a disputation that ever i met withal , haud ulli veterum virtute secundus ; you outgo your masters in palpable sophistry . if we may , and ought for the love of christ , reject errours and untruths taught by fallible men , then we may reject him also for the love of other things . who doubts it , but men may if they will , if they have a mind to do so ? they may do so physically , but may they do so morally ? may they do so upon the same or as good grounds and reasons as they reject errours and false worship for the sake of christ ? with such kind of arguing is the roman cause supported . again , you suppose the law of christ to be rejected , and therefore say that his person may be so also . but this contains an application of the general thesis unto your particular case , and thereupon the begging of the thing in question . our enquiry was general whither things at first delivered by any persons that preach the gospel may not be rejected without any impeachment of the authority of the gospel it self ? here , that you may insinuate that to be the case between you and us , you suppose the things rejected to be the law of christ , when indeed they are things rejected because they are contrary to the law of christ , and so affirmed in the assertion , which you seek to oppose . for nothing may be rejected by the commission of christ , but what is contrary to his law. the truth is , he that rejects the law of christ as it is his , needs no other inducement to reject his person ; for he hath done it already in the rejection of his law : but yet it may not be granted , though it belong not unto our present discourse , that every one that rejects any part of the law of christ , must therefore be in a propensity to reject christ himself , provided that he do it only because he doth not believe it to be any part of his law. for whilest a man abides firm and constant in his faith in christ and love unto him , with a resolution to submit himself to his whole word , law , and institutions , his misapprehensions of this or that particular in them , is no impeachment of his faith , or love. of the same importance is that which you add , namely , did not the jews by pretence of their love to the immortal god , whom their forefathers served , reject the whole gospel at once ? and why may not we possibly by piece meale ? you do only cavil at the expression i used , of doing the thing mentioned for the love of christ , but i used it not alone , as knowing how casie a thing it was to pretend it , and how unwarrantable a ground of any actings in religion such a pretence would prove ; where●ore i added unto it , his commission , that is his word . and so i desire to know of you whither the jews out of love to god and by the direrection of his word did reject the gospel or no. this you must assert if you intend by this instance to oppose my assertion . besides indeed the jews did scarce pretend to reject the gospel out of love to god , but to their old church-state , and traditions , on which very account your selves at this day reject many important truths of it . but it is one thing vainly to pretend the love of god , another so to love him indeed as to keep his commandments , and in ●o doing to cleave unto the truth , and to reject that which is contrary thereunto . you add as the issue of these enquiries , let us leave cavils , grant my supposition which you cannot deny ; then speak to my consequence , which i deem most strong and good , to inter a conclusion which neither you nor i can grant . answ. i wish you had thought before of leaving cavils that we might have been eased of the consideration of the foregoing queries , which are nothing else , and those very trivial . your supposition which is , that papists first brought the gospel into england , you say i cannot deny : but sir , i do deny it , and challenge you or any man in the world to make it good , or to give any colour of truth unto it . then your consequence you say you deem strong and good ; i doubt not but you do so ; so did suffenus of his poems , but another was not of the same mind who says of him , qui modo scurra aut si quid h●c re tritius ( or hoc re tritius ) videbatur , idem inficeto est inficetior rure , simul poe●ata attigit , neque idem unquam aeque est beatus ac poema cum scribit , tam gaud●t in se , temque se ipse miratur . you may for ought i know have a good faculty at some other things ; but you very unhappily please your self in drawing of consequences ; which for the most part are very infirm and naught , as in particular i have abundantly manifested that to be , which you now speak of . but you conclude ; i tell you plainly and without tergiversation before god and all his holy angels what i should think if i descended unto any conclusion in this affair . and it is this , either the papist who holds at this day all these articles of faith which were delivered at the first conversion of this land by st. austin , is unjustly become odieus amongst us , or else my honest parsons , threw of your cassocks , and resign your benefices and 〈…〉 into the hands of your neighbours whose they were 〈…〉 my consequence is irrefragable . and i 〈◊〉 you pl●i●ly that i greatly pitty you for your di courte , and that on many accounts . first , that in the same breath wherein you so solemnly protest before god and his holy angels , you should so openly prevaricate , as to intimate that you descend unto no conclusions in this affair , wherein notwithstanding your pretences you really dogmatize and that with as much confidence as it is possible i think for any man to do . and . that you cast before god and his holy angels the light froth of your scoffing expressions , my honest parsons , &c. a sign with what conscience you are conver●ant in these things . and . that undertaking to write and declare your mind in things of the nature and importance that these are of , you should have no more judgement in them or about them , then so solemnly to entitle such a trifling sophism by the name of irrefragable consequence . as also . that in the solemnity of your protestation you for got to express your mind in sober sense ; for aiming to make a disjunctive conclusion you make the parts of it not at all disparate , but coincident as to your intention , the one of them bring the direct consequent of the other . . that you so much make naked your desires after benefices and gleab lands , as though they were the great matter in contest amongst us , which reflects no small shame and stain on christian religion and all the professors of it . . your irrefragable consequence is a most pittiful piece of sophist●y , built upon i know not how many false suppositions , as . that papists are become odious unto us , where as we only reject your popery , love your persons , and approve of your christianity . . that papists brought us the first tidings of the gospel , which hath been sufficiently before disproved . . that papists hold all things in religion that they did , and as they did , who first brought us the news of christianity , which we have also manifested to be otherwise in the signal instance of the opinion of pope gregory about your papal power and titles . . that we have no occasion of exception against papists , but only their holding the things that those did , who first preached the gospel here ; when that is no cause at all of our exceptions , but their multitude of pretended articles of faith , and idolatrous superstitious practises in worship , superadded by them since that time , are the things they stand charged withall . now your consequent being built on all these suppositions , fit to hold a principal place in lucians vera historia , must needs be irrefragable . what you add farther on this subject , is but a repetition in other words of what you had said before , with an application of your false and groundless supposition unto our present differences ; but yet least you should flatter your self , or your disciples deceive themselves with thoughts that there is any thing of weight or moment in it , shall also be considered . you adde then , that if any part , much more if any parts , great substantial parts of religion brought into the land with the first news of christianity be once rejected ( as they are now amongst us ) as romish or romanical , and that rejection or reformation be permitted , then may other parts and all parts , if the gap be not stopped , be looked upon at length as points of no better a condition . i have given you sundry instances already , undeniably evincing that some opinions of them who first bring the news of christian religion unto any , may be afterwards rejected without the least impeachment of the truth of the whole , or of our faith therein . yea men may be necessitated so to reject them , to keep entire the truth of the whole . but the rejection supposed , is of mens opinions that bring christian religion , and not of any parts of christian religion it self . for the mistakes of any men whatever , whither in speculation or practice about religion , are no parts of religion , much less substantial parts of it . such was the opinion of the necessity of the observation of mosaical rites taught with a suitable practice , by many believers of the circumcision , who first preached the gospel in sundry places in the world . and such were the rites and opinions brought into england by austin that are rejected by protestants , if any such there were , which as yet you have not made to appear . there is no such affinity between truth and errour , however any men may endeavour to blend them together , but that others may separate between them , and ●eject the one without any prejudice unto the other ; male sart● gratia nequaquam coit . yea the truth and light of the gospel is of that nature , as that if it be once sincerely received in the mind and embraced , it will work out all those false notions , which by any means together with it may be instilled : as rectum is index sui & obliqui . whilest then we know and are perswaded that in any systeme of religion which is proposed unto us , it is only error which we reject , having an infallible rule for the guidance of our judgement therein , there is no danger of weakning our assent unto the truth which we retain . truth and falshood can never stand upon the same bottom , nor have the same evidence , though they may be proposed at the same time unto us , and by the same persons . so that there is no difficulty in apprehending how the one may be received , and the other rejected . nor may it be granted ( though their concernment lye not therein at all ) that if a man reject or disbelieve any point of truth that is delivered unto him in an entire systeme of truths , that he is thereby made enclinable to reject the rest also , or disenabled to give a firm assent unto them , unless he reject or disbelieve it upon a notion that is common to them all . for instance ; he that rejects any truth revealed in the scripture on this ground , that the scripture is not an infallible revelation of divine and supernatural truth , cannot but in the persuit of that apprehension of his , reject also all other truths there in revealed , at least so far as they are knowable only by that revelation . but he that shall disbelieve any truth revealed in the scripture , because it is not manifest unto him to be so revealed , and is in a readiness to receive it when it shall be so manifest , upon the authority of the author of the whol●● , is not in the least danger to be induced by that disbelief to question any thing of that which he is convinced so to be revealed . but as i said , your concernment lyes not therein , who are not able to prove th●● protestants have rejected any one part , much less substantial part of religion ; and your conclusion upon a supposition of the rejection of errours and practises of the contrary to the gospel or principles of religion , is very infirm . the ground of all your sophistry lyes in this , that men who receive christian religion , are bound to resolve their saith into the authority of them that preach it first unto them : whereupon it being impossible for them to question any thing they teach without an impeachment of their absolute infallibility , and so far the authority which they are to rest upon , they have no firm foundation left for their assent unto the things which as yet they do not question , and consequently in process of time may easily be induced so to do . but this presumption is perfectly destructive to all the certainty of christian religion . for whereas it proposeth the subject matter of it to be believed with divine faith and supernatural , it leaves no formal reason or cause of any such faith , no foundation for it to be parts of it . such was the opinion of the necessity of the observation of mosaical rites taught with a suitable practice , by many believers of the circumcision who first preached the gospel in sundry places in the world . and such were the rites and opinions brought into england by austin that are rejected by protestants , if any such there were , which as yet you have not made to appear . there is no such affinity between truth and errour , however any men may endeavour to blend them together , but that others may separate between them , and reject the one without any prejudice unto the other ; male sarta gratia nequaquam coit . yea the truth and light of the gospel is of that nature , as that if it be once sincerely received in the mind and embraced , it will work out all those false notions , which by any means together with it may be instilled : as rectum is index sui & obliqui . whilest then we know and are perswaded that in any systeme of religion which is proposed unto us , it is only error which we reject , having an infallible rule for the guidance of our judgement therein , there is no danger of weakning our assent unto the truth which we retain . truth and falshood can never stand upon the same bottom , nor have the same evidence , though they may be proposed at the same time unto us , and by the same persons . so that there is no difficulty in apprehending how the one may be received , and the other rejected . nor may it be granted ( though their concernment lye not therein at all ) that if a man reject or disbelieve any point of truth that is delivered unto him in an entire systeme of truths , that he is thereby made enclinable to reject the rest also , or disenabled to give a firm assent unto them , unless he reject or disbelieve it upon a notion that is common to them all . for instance ; he that rejects any truth revealed in the scripture on this ground , that the scripture is not an infallible revelation of divine and supernatural truth , cannot but in the persuit of that apprehension of his , reject also all other truths therein revealed , at least so far as they are knowable only by that revelation . but he that shall disbelieve any truth revealed in the scripture , because it is not manifest unto him to be so revealed , and is in a readiness to receive it when it shall be so manifest , upon the authority of the author of the whole , is not in the least danger to be induced by that disbelief to question any thing of that which he is convinced so to be revealed . but as i said , your concernment lyes not therein , who are not able to prove that protestants have rejected any one part , much less substantial part of religion ; and your conclusion upon a supposition of the rejection of errours and practises or the contrary to the gospel or principles of religion , is very infirm . the ground of all your sophistry lyes in this , that men who receive christian religion , are bound to resolve their faith unto the authority of them that preach it first unto them : whereupon it being impossible for them to question any thing they teach without an impeachment of their absolute infallibility , and so far the authority which they are to rest upon , they have no firm foundation left for their assent unto the things which as yet they do not question , and consequently in process of time may easily be induced so to do . but this presumption is perfectly destructive to all the certainty of christian religion . for whereas it proposeth the subject matter of it to be believed with divine faith and supernatural , it leaves no formal reason or cause of any such faith , no foundation for it to be built upon , or principle to be resolved into . for how can divine faith arise out of humane authority ! for acts being specificated by their objects , such as is the authority on which a man believes , such is his faith , humane if that be humane , divine if it be divine . but resolving as we ought all our faith into the authority of god revealing things to be believed , and knowing that revelation to be entirely contained in the scriptures , by which we are to examine and try whatever is by any man or men proposed unto us as an object of our faith , they proposing it only upon this consideration that it is a part of that which is revealed by god in the scripture for us to believe , without which they have no ground nor warrant to propose any thing at all unto us in that kind , we may reject any of their proposals which we find and discern not to be so revealed , or not to be agreeable to what is so revealed , without the least weakning of our assent unto what is revealed indeed , or making way for any man so to do . for whilest the formal reason of faith remains absolutely unimpeached , different apprehensions about particular things to be believed , have no efficacy to weaken faith its self , as we shall farther see in the examination of your ensuing discourse . the same way and means that lopt off some branches , will do the like to others , and root too : ( but the errours and mistakes of men are not branches growing from the root of the gospel ) a vilification of that church wherein they find themselves who have a mind to prevaricate upon pretence of scripture and power of interpreting it , light , spirit or reason , adjoyned with a personal obstinacy that will not submit , will do it roundly and to effect . this first brought off the protestants from the roman catholick church ; this lately separated the presbyterians from the english protestant church , the independent from the presbyterian , and the quakers from the other independent . and this left good , maintains nothing of christian religion but the moral part , which indeed and truth is but honest paganism . this speech is worthy of all serious consideration . that which this discourse seems to amount unto , is that if a man question or reject any thing that is taught by the church whereof he is a member , there remains no way for him to come unto any certainty in the remaining parts of religion , but that he may on as good grounds question and reject all things as any . as you phrase the matter , by mens vilifying a church which a mind to prevaricate upon pretence of scripture , &c. though there is no consequence in what you say , yet no man can be so mad as to plead in justification of such a proceeding . for it is not much to be doubted , but that he who layeth such a foundation , and makes such a beginning of a separation from any church , will make a progress suitable thereunto . but if you will speak unto your own purpose , and so as they may have any concernment in what you say with whom you deal , you must otherwise frame your hypothesis . suppose a man to be a member of any church , or to find himself in any church state with others , and that he doth at any time by the light and direction of the scripture , discover any thing or things to be taught or practised in that church whereof he is so a member , which he cannot assent unto , unless he will contradict the revelation that god hath made of himself , his mind and will , in that compleat rule of all that religion and worship which are pleasing unto him , and therefore doth suspend his assent thereunto , and therein dissent from the determination of that church ; then you are to assert for the promotion of your design , that all the consequents will follow which you expatiate upon . but this supposition fixes immoveably upon the penalty of forfeiting their interest in all saving truth , all christians whatever , greeks , abissines , armenians , protestants in the churches wherein they find themselves , and so makes ●●ustrate all their attempts for their reconciliation to the church of rome . for do you think they will attend unto you , when you perswade them to a relinquishment of the communion of that church wherein they find themselves to joyn with you , when the first thing you tell them is , that if they do so , they are undone and that for ever ? and yet this is the summ of all that you can plead with them , if there be any sense in the argument you make use of against our relinquishment of the opinions and practises of the church of rome , because we or our forefathers were at any time members thereof , or lived in its communion . but you would have this the special priviledge of your church alone . any other church a man may leave , yea all other churches besides ; he may relinquish the principles wherein he hath been instructed , yea it is his duty to renounce their communion ; only your church of rome is wholly sacred ; a man that hath once been a member of it must be so for ever ; and he that questions any thing taught therein , may on the same grounds question all the articles of faith in the christian religion . and who gave you leave to suppose the only thing in question between us , and to use it as a medium to educe your conclusion from ? is it your business to take care , bullatis ut tibi nugis pagina turgescat , dare pondus idonea fumo we know the condition of your roman church to be no other then that of other churches , if it be not worse then that of any of them . and therefore on what terms and reasons soever , a man may relinquish the opinions and renounce the communion of any other church , upon the same may he renounce the communion and relinquish the opinions of yours . and if there be no reasons sufficiently cogent so to deal with any church whatever , i pray on what grounds do you proceed to perswade others to such a course , that they may joyn with you ? — dicisque facisque quod ipse non sani esse hominis non sanus juret orestes . to disintangle you out of this labyrinth whereinto you have cast your self , i shall desire you to observe , that if the lord christ by his word be the supream revealer of all divine truth ; and the church , that is any church whatever , be only the ministerial proposer of it , under and from him , being to be regulated in all its propositions by his revelation , if it shall chance to propose that for truth , which is not by him revealed , as it may do , seeing it hath no security of being preserved from such failures , but only in its attendance unto that rule , which it may neglect or corrupt : a man in such a case cannot discharge his duty to the supream revealer , without dissenting from the ministerial proposer . nay if it be a truth which is proposed , and a man dissent from it , because he is not convinced that it is revealed , he is in no danger to be induced to question other propositions , which he knows to be so revealed , his faith being built upon , and resolved into that revelation alone . all that remains of your discourse lyes with its whole weight on this presumption , because some men may either wilfully prevaricare from the truth , or be mistaken in their apprehensions of it , and so dissent from a church that teacheth the truth , and wherein she so teacheth it , without cause ; therefore no man may or ought to relinquish the errors of a church , which he is really and truly convinced by scripture and solid reason suitable thereunto , so to be . an inference so wild and so destructive of all assurance in every thing that is knowable in the world , that i wonder how your interest could induce you to give any countenance unto it . for if no man can certainly and infallibly know any thing by any way or means wherein some or other are ignorantly or wilfully mistaken , we must bid adiew for ever to the certain knowledge of any thing in this world . and how slightly soever you are pleased to speak of scripture light , spirit and reason , they are the proper names of the wayes and helps that god hath graciously given to the sons of men , to come to the knowledge of himself . and if the scripture by the assistance of the spirit of god , and the light unto it communicated unto men by him , be not sufficient to lead them in the use and improvement of their reason unto the saving knowledge of the will of god , and that assurance therein which may be a firm foundation of acceptable obedience unto him , they must be content to go without it ; for other wayes and means of it , there are none . but this is your manner of dealing with us . all other churches must be sleighted and relinquished , the means appointed and sanctified by god himself to bring us unto the knowledge of , and settlement in the truth must be rejected , that all men may be brought to a fanatical unreasonable resignation of their faith to you and your church ; if this be not done , men may with as good reason renounce truth as error ; and after they have rejected one error , be inclined to cast off all that truth , for the sake whereof that error was rejected by them . and i know not what other inconveniences and mischiefs will follow : it must needs be well for you , that you are — gallinae filius albae , seeing all others are — viles pulli nati infelicibus ovis . your only misadventure is , that you are fallen into somewhat an unhappy age , wheréin men are hard-hearted , and will not give away their faith and reason to every one that can take the confidence to beg them at their hands . but you will now prove by instances , that if a man deny any thing that your church proposeth , he may with as good reason deny every truth whatever . i shall follow you through them , and consider what in your matter or manner of proposal is worthy that serious perusal of them which you so much desire . to begin , see if the quakers deny not as resolutely the regenerating power of baptisme , as you the efficacy of absolution . see if the presbyterians do not with as much reason evacuate the prelacy of protestants , as they the papacy . all things it seems are alike , truth and error , and may with the same reason be opposed and rejected . and because some men renounce errors , others may on as good grounds renounce the truth , and oppose it with as solid and cogent reasons . the scripture it seems is of no use to direct , guide , or settle men in these things that relate to the worship and knowledge of god. what a strange dream hath the church of god been in from the dayes of moses , if this be so ! hitherto it hath been thought that what the scripture teacheth in these things turned the scales , and made the embracement of it reasonable , as the rejection of them the contrary . as the woman said to joab , they were wont to speak in old time , saying , they shall surely ask counsel at abel , and so they ended the matter : they said in old time concerning these things , to the law and the testimonies , search the scriptures , and so they ended the matter . but it seems tempora mutantur , and that now truth and falsehood are equally probable , having the same grounds , the same evidences . quis leget haec , min , tu istud ais . do you think to be believed in these incredible figments , fit to bear a part in the stories of vlysses unto alcinous ! yet you proceed , see if the socinian arguments against the trinity , be not as strong as yours against the eucharist . but where did you ever read any arguments of ours against the eucharist ? have you a dispensation to say what you please for the promotion of the catholick cause ? are not the arguments you intend , indeed rather for the eucharist then against it ? arguments to vindicate the nature of that holy eucharistical ordinance , and to preserve it from the manifold abuses that you and your church do put upon it . that is , they are arguments against your transubstantiation and proper sacrifice that you intend . and will you now say , that the arguments of the socinians against the trinity , the great fundamental article of our prosession plainly taught in the scripture , and constantly believed by the church of all ages , are of equal force and validity , with those used against your transubstantiation , and sacrifice of the mass , things never mentioned , no not once in the whole scripture , never heard of , nor believed by the church of old , and destructive in your reception unto all that reason and sense , whereby we are , and know that we are men and live ? but suppose your prejudice and partial addiction unto your way and faction , may be allowed to countenance you in this monstrous comparing and coupling of things together like his , who mortua jungehat corpora vivis ; is your inference from your enquiry any other but this , that the scripture setting aside the authority of your church , is of no use to instruct men in the truth , 〈◊〉 all things are alike uncertain unto all ! and 〈◊〉 you farther manifest to be your meaning in your following enquiries . see say you , if the jew do not with as much plaufibility deride christ , as you his church . and would you could see what it is to be a zealot in a faction , or would learn to deal candidly and honestly in things wherein your own and the souls of other men are concerned . who is it amongst us that derides the church of christ ? did elijah deride the temple at jerusalem , when he opposed the priests of baal ? or must every one presently be judged to deride the church of christ , who opposeth the corruptions that the roman faction have endeavoured to bring into that part of it , wherein for some ages they have prevailed ? what plausibility yon have found out in the jews derision of christ , i know not . i know some that are as conversant in their writings at least , as you seem to have been , who affirm that your arguings and revilings are utterly destitute of all plausibility and tolerable pretence . but men must have leave to say what they please , when they will be talking of they know not what ; as is the case with you , when by any chance you stumble on the jews or their concernments . this is that which for the present you would perswade men unto ; that the arguments of the jews against christ , are as good as those of protestants against your church , credat apella . of the same nature with these is the remainder of your instances and queries . you suppose that a man may have as good reasons for the denyal of hell , as purgatory ; of gods providence and the souls immortality , as of any piece of popery ; and then may not want appearing incongruities , tautologies , improbabilities to disenable all holy writ at once . this is the condition of the man who disbelieves any thing proposed by your church , nor in that state is he capable of any relief . fluctuate he must in all uncertainties : truth and error are all one unto him ; and he hath as good grounds for the one as the other . but sir , pray what serves the scripture for all this while ? will it afford a man no light , no guidance , no direction ? was this quite out of your mind ? or did you presume your reader would not once cast his thoughts towards it for his relief in that maze of uncertainties which you endeavour to cast him into ? or dare you manage such an impeachment of the wisdom and goodness of god , as to affirm that that revelation of himself which he hath graciously afforded unto men to reach them the knowledge of himself , and to bring them to settlement and assurance therein , is of no use or validity to any such purpose ? the holy ghost tells us , that the scripture is profitable for doctrine and instruction , able to make the man of god perfect , and us all wise unto salvation , that the sure word of prophecy , where unto he commands us to attend is a light shining in a dark place ; directs us to search into it ; that we may come to the acknowledgement of the truth ; sending us unto it for our settlement , affirming that they who speak not according to the law and the testimonies have no light in them . he assures us that the word of god is a light unto ou● feet , and his law perfect , converting the soul : that it is able to build us up , and to give us an inheritance among all them that are sanctified : that the things in it are written that we might believe that jesus is the christ the son of god , and that believing we may have life through his name . see also luke . , . psal. . . pet. . john . . rom. . . heb. . . is there no truth in all this , and much more that is affirmed to the same purpose ? or are you surprized with this mention of it , as caesar borgia was with his sickness at the death of his father pope alexander , which spoiled all his designs , and made him cry , that he had never thought of it , and so had not provided against it . do you not know that a , volume might be filled with testimonies of antient fathers , bearing witness to the sufficiency and efficacy of the scripture for the settlement of the minds of men in the knowledge of god and his worship ? doth not the experience of all ages , of all places in the world render your sophistry contemptible ? are there not , were there not millions of christians alwayes , who either knew not , or regarded not , or openly rejected the authority of your church , and disbelieved many of her present proposals , who yet were , and are stedfast and in moveable in the faith of christ , and willingly seal the truth of it with their dearest blood ? but if neither the testimony of god himself in the scriptures , nor the concurrent suffrage of the antient church , nor the experience of to many thousands of the disciples of christ , is of any moment with you , i hope you will not take it amiss if i look upon you as one giving in your self as signal an instance of the power of prejudice , and partial addiction to a party and interest , as a man can well meet withall in the world . this discourse you tell me in your close , you have bestowed upon me in a way of supererogation , wherein you deal with us as you do with god himself . the duties he expresly by his commands requireth at your hands ; you pass by without so much as takeing notice of some of them ; and others , as those of the second command you openly reject , offering him somewhat of your own that he doth not require , by the way , as you barbarously call it of supererogation ; and so here you have passed over in silence that which was incumbent on you to have replyed unto , if you had not a mind vadimonium deserere , to give over the defence of that cause you had undertaken ; and in the room thereof substitute this needless and useless diversion , by the way as you say of supererogation . but yet because you were to free of your charity , before you had payed your debts , as to bestow it upon me , i was not unwilling to require your kindness , and have therefore sent it you back again , with that acknowledgement of your favour where with it is now attended . chap. . faith and charity of roman catholicks . your following discourse pag. , . is spent partly in the commendation of your fiat lux , and the metaphysical abstracted & scourses of it ; partly in a repetition in other words of what you had before insisted on . the former i shall no further endeavour to disturb your contentment in . it is a common error — neque est quisquam quem non in aliquare videre suffenum possis . i am not your rivall in the admiration of it , and shall therefore leave you quietly in the embracements of your darling . and for the latter , we have had enough of it already , and so by this time i hope you think also . the close only of your discourse is considerable , and therefore i shall transcribe it for your second thoughts . and it is this , but sir what you say here , and so often up and down your book of papists contempt of the scripture , i beseech you will please to abstain from it for the time to come . i have conversed with the roman catholicks of france , ●●anders and germany ; i have read more of your books both histories , contemptative and scholastical divines ▪ th●n i believe you have ever seen or heard of . i have seen the colledges of sacred priests and religious houses , i have communed with all sort of people and perused their counsells . and after all this i tell you , and out of my love i tell you that their respect to scripture is real , absolute and cordial , even to admiration . others may talk of it , but they act it , and would be ready to stone that man that should diminish holy writ . let us not wrong the innocent . the scripture is theirs , and jesus christ is theirs , who also will plead their cause when he sees time . what you mention of your own diligence and atchievements , what you have done , where you have been , what you have seen and discoursed , i shall not trouble you about . it may be as to your souls health — tutior , poter as esse domi . but yet for all the report that you are pleased to make of your self , it is not hard to discern that you and i — nec pondera rerum nec momenta sumus . and notwithstanding your writings , it would have been very difficult for any man to have guessed at your great reading , had you not satisfied us by this your own information of it . it may be if you had spared some of the time which you have spent in the reading of your catholick books unto the study of the scripture , it had not been unto your disadvantage . in the mean time there is an hyperbole in your confidence a little too evident . for it is possable that i may , and true that i have seen more of your authors in half an hour , then you can read i think in an hundred years ; unless you intend alwayes to give no other account of your reading , then you have done in your fiat and epistola : but we are weary of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quin tu alium quaer as quoi centones farcias . but to pass by this boasting , there are two parts of your discourse , the one concerning the faith , the other expressing the charity of roman catholicks . the first contains what respect you would be thought to have for the scripture , the latter what you really have for all other christians besides your selves . as to the former you tell me , that i speak of the papists contempt of the scripture , and desire me to abstain from it for the time to come . whither i have used that expression anywhere of contempt of the scripture , well i know not . but whereas i look upon you as my friend , at least for the good advice i have frequently given you , i have deserved that you should be so , and therefore shall not deny you any thing that i can reasonably grant ; and whereas i cannot readily comply with you in your present request , as to the alteration of my mind in reference unto the respect that papists bear unto the scriptures , i esteem my self obliged to give you some account of the reasons why i persist in my former thoughts , which i hope , as is usual in such cases , you will be pleased to take in friendly part . for besides sir , that you back your request with nothing but some overconfident asseverations , subscribed with teste meipso , i have many reasons taken from the practice and doctrine of your church , that strongly induce me to abide in my former perswasion . as . you know that in these and the neighbouring nations , papists have publickly burned the scriptures , and destroyed more copies of them then ever antiochus epiphanes did of the jewish law. and if you should go about to prove unto me that protestants have no great regard to sacred images that have been worshipped , because in these and the neighbouring nations they brakes and burned a great number of them , i should not readily know what to answer you . nor can i entertain any such confidence of your abilities , as to expect from you a satisfactory answer unto my instance of the very same nature , manifesting what respect papists bear unto the scriptures . . you know that they have imprisoned and burned sundry persons for keeping the scripture in their houses , or some parts of them , and reading them for their instruction and comfort . nor is this any great sign of respect unto them , no more then it is of mens respect to treason or murder , because they hang them up who are guilty of them . and . your church prohibiteth the reading of them unto lay-men , unless in some special cases , some few of them be licenced by you so to do ▪ and you study & sweat for arguments to prove the reading of them needless and dangerous , putting them as translated , into the catalogue of books prohibited . now this is the very mark and stamp that your church sets upon these books which she disapproves , and discountenanceth as pernicious to the faithful . . your councel of trent hath decreed that your unwritten traditions are to be received with the same faith and veneration as the scripture , constituting them to be one part of the word of god , and the scriptures another , then which nothing could be spoken more in contempt of it , or in reproach unto it . for i must assure you , protestants think you cannot possibly contract a greater guilt by any contempt of the scripture then you do , by reducing it into order with your unwritten traditions . . you have added books not only written with an humane and fallible spirit , but farced with actual mistakes and falshoods unto the canon of the scripture , giving just occasion unto them who receive it from you only , to question the authority of the whole . and . you teach the authority of the scripture at least in respect of us , ( which is all it hath , for authority is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and must regard some in relation unto whom it doth consist ) depends on the authority of your church ; the readiest way in the world to bring it into contempt with them that know what your church is , and what it hath been . and . you plead that it is very obscure and unintelligible of its self , and that in things of the greatest moment , and of most indispensible necessity unto salvation ; whereby you render it perfectly useless , according to the old rule , quod non potest intelligi , debet negligi ; it is fit that should be neglected , which cannot be understood . and . there is a book lately written by one of your party , after you have been frequently warned and told of these things , entituled fiat lux , giving countenance unto many other hard reflections upon it , as hath been manifested in the animadversions written on that book . . your great masters in their writings have spoken very contemptuously of it : whereof i shall give you a few instances . the council of trent which is properly yours , determines as i told you , that their traditions are to be received and venerated pari pietatis affectu & reverentia , with an equal affection of piety and reverence , as the scriptures of the old and new testament : which is a setting up of the altar of damascus with that of god himself in the same temple . sess. . dec. . and andradius , no small part of that convention , in his defence of that decree tells us that , cum christus fragilitati memoriae evangelio scripto succurrendum putavit , it a breve compendium libris tradi voluit , ut pars maxima tanquam magni precii thesaurus traditionibus intimis ecclesiae visceribus infixis relicta fuerit . as our lord christ thought meet to relieve the frailty of memory by the written gospel , so he would have a short compendium or abridgement committed unto books , that the greatest part as a most precious treasure might be left unto traditions fixed in the very inward bowels of the church . this is that cordial and absolute respect even unto admiration that your catholicks bear unto the scripture : and he that doth not admire it , seems to me to be very stupid . it contains some small part of the mysteries of christian religion , the great treasure of them lying in your traditions ; and thereupon he concludes , canonem seu regulam fidei exactissimam non esse scripturam , sed ecclesiae judicium ; that the canon or most exact rule of faith is not the scripture but the judgement of the church ; much to the same purpose as you plead in your fiat and epistola . pighius another champion of your church , ecclesiast . hierarch . lib. . c. . after he hath given many reasons to prove the obscurity of the scripture , with its flexibility to every mans sense , as you know who also hath done , and referred all things to be determined by the church , concludes , si hujus doctrinae memores fuissemus , haereticos scilicet non esse informandos , vel convincendos ex scripturis , meliore same loco essent res nostrae ; sed dum ostentandi ingenii & eruditionis gratia cum luthero in certamen discenditur scripturarum , excitatum est hoc quod , proh dolor , nunc videmus incendium . had we been mindful of this doctrine , that hereticks are not to be instructed , nor convinced out of the scriptures , our affairs had been in a better condition then now they are : but whilest some to shew their wit and learning would needs contend with luther out of the scriptures , the fire which we now with grief behold , was kindled and stirred up . and it may be you remember who it was that called the scripture evangelium nigrum , and theologiam atramentariam , seeing he was one of the most famous champions of your church and cause . but before we quite leave your council of trent , we may do well to remember the advice which the fathers of it , who upon the stirs in germany removed unto bononia , gave to the pope , julius the third , which one that was then amongst them afterwards published . denique say they in their letters to him , quod inter omnia consilia quae nos hoc tempore dare possumus omnium gravissimum ad extremum reservavimus . oculi hic aperiendi sunt , omnibus nervis adnitendum erit ut quam minimum evangelii poterit ( praesertim vulgari lingua ) in iis legatur civitatibus , quae sub tua ditione & potestate sunt , sufficiatque tantillum illud quod in missa legi solet , nec eo amplius cuiquam mortalium legere liceat . quam diu enim pauculo illo homines contenti fuerunt , tam diu res tuae ex sententia successêre , ●aedemq , in contrarium labi caeperunt ex quo ulterius legi vulgo usurpatum est . hic ille ( in summa ) est liber qui praeter caeteros hasce nobis tempestates ac turbines conciliavit quibus prope abreptisumus . et sane siquis illum diligenter expendat , deinde quae in nostris fieri ecclestis consueverunt , singula ordine contempletur , videbis plurimum inter se dissidere , & hanc doctrinam nostram ab illa prorsus diversam esse ac saepe contrariam etiam . quod simul atque homines intelligant , à docto scilicet aliquo adversariorum stimulati , nou ante clamandi finem faciunt , quam rem plane omnem divulgaverint , nosque invisos omnibus reddiderint . quare occultandae pauculae illae chartulae sed abhibita quadam cautione & diligentia , ne ea res majores nobis turbas ac tumultus excitet , last of all , that which is the most weighty of all the advices which that at this time we shall give unto you , we have reserved for the close of all . your eyes are here to be opened ; you are to endeavour with the utmost of your power , that as little as may be of the gospel ( especially in any vulgar tongue ) be read in those cities which are under your government and authority ; but let that little suffice them which is wont to be read in the mass ( of which mind you also know who is ) neither let it be lawful for any man to read any more of it . for as long as men were contented with that little , your affairs were as prosperous as heart could desire , and began immediately to decline upon the custome of reading any more of it . this is in brief that book which above all others hath procured unto us those tempests and storms wherewith we are almost carryed away headlong . and the truth is , if any one shall diligently consider it , and then seriously ponder on all the things that are accustomed to be done in our churches , he will find them to be very different the one from the other , and our doctrine to be divers from the doctrine thereof , yea and oftentimes plainly contrary unto it . now this when men begin to understand , being stirred up by some learned man or other amongst the adversaries , they make no end of clamouring until they have divulged the whole matter , and rendred us hateful unto all . wherefore those few sheets of paper are to be hid but with caution and diligence , least their concealment should stir us up greater troubles . this is fair and open ; being a brief summary of that admiration of the scriptures which so abounds in catholick countreys ; that hermannus one of some account in your church , affirmed that the scriptures could be of no more authority then aesops fables , were they not confirmed by the testimony of your church ; we are informed by one brentius , and we believe the information to be true because the saying is defended by hosius de authoritat . script . lib. . who adds unto it of his own ; revera nisi nos authoritas ecclesiae doceret hanc scripturam esse canoncam , perexiguum apud nos pondus haberet : the truth is , if the authority of the church did not teach us that this scripeure is canomical , it would be of very light weight unto us . such cordial respects do you bear unto it . and the forementioned andradius defens . con. trid. lib. . to the same purpose ; neque enim in ipsis libris quibus sacra mysteria conscripta sunt , quicquam in est divinitatis quae nos ad credendum quae in illis continentur religione aliqua constring at ; sed ecclesiae , quae codices illos sacros esse docet , & antiquorum patrum fidem & pietatem commendat ▪ tanta inest vis & amplitudo , ut illis nemo sine gravissimâ impietatis nota possit repugnare ; neither is there in those books wherein the divine mysteries are written any thing or any character of divinity or divine original which should on a religious account oblige us to believe the things that are contained in them . but yet such is the force and authority of the church which teacheth th●se books to be sacred , and commendeth the faith and piety of the antient fathers , that no man can oppose them without a grievous mark of impiety . how , by what means , from whom should we learn the sense of your church , if not from your council of trent , and such mighty champions of it ? do you think it equitable , that we should listen to suggestions of every obscure frier , and entertain thoughts from them about the sense of your church , contrary to the plain assertion of your councils and and great rabbies ? and if this be the respect that in catholick countries is given to the scripture , i hope you will not find may of your countrymen rivals with them therein . it is all but hayle and cr●cifie ; we respect the scriptures , but there is another part of gods word besides them ; we respect the scriptures , but traditions contain more of the doctrine of truth ; we respect the scriptures , but think it not meet that christians be suffered to read them ; we respect the scripture , but do not think that it hath any character in it of its own divine original for which we should believe it ; we respect the scripture , but yet we would not believe , were it not commended unto us by our church ; we respect the scripture , but it is dark , obscure , not intelligible but by the interpretation of our church . pray sir , keep your respects at home , they are despised by the scripture it self , which gives testimony unto its own authority , perfection , sufficiency , to guide us to god , perspicuity and certainty without any respect unto your church , or its authority : and we know its testimony to be true . and for our parts we fear that whilest these joabs kisses of respect are upon your lips , you have a sword in your right hands to let out all the vitals of divine truth and religion . do you think your general expressions of respect , and that unto admiration , are a covering long and broad enough to hide all this contempt and reproach that you continually poure upon the scriptures ? deal thus with your ruler , and see whether he will accept your person . give him some good words in general , but let your particular expressions of your esteem of him come short of what his state and regal dignity do require , will it be well taken at your hands ? expressions of the same nature with these instanced in , might be collected out of your chiefest authors sufficient to fill a volume , and yet i never read nor heard that any of them were ever stoned in your catholick countreys , whatever you intimate of the boyling up of your zeal into a rage against those that should go about to diminish it . indeed whatever you pretend , this is your faith about the scripture ; and therefore i desire that you would accept of this account why i cannot comply with your wish , and not speak any more of papists slighting the scripture , seeing i know they do so in the sense and way by me expressed , and other wayes i never said they did so . from the account of your faith , we may proceed to your charity wherewith you close this discourse . speaking of your roman catholicks , you say , the scripture is theirs , and jesus christ is theirs , who will one day plead their cause . what do you mean sir by theirs ? do you intend it exclusively to all others ; so theirs as not to be the right and portion of any other . it is evident that this is your sense , not only because unless it be so , the words have neither sense nor emphasis in them ; but also because suitably unto this sense , you elsewhere declare that the roman and the catholick church are with you one and the same . this is your charity fit to accompany , and to be the fruit of the faith before discoursed of . this is your chatholicism , the impaling of christ , scripture , the church and consequently all acceptable religion to the roman party and faction ; down right donatism , the wretchedest schism that ever rent the church of god , which makes the wounds of christendome incurable , and all hope of coalition in love desperate . saint paul directing one of his epistles unto all that in every place call upon the name of our lord jesus christ , that no countenance from that expression of our lord jesus christ might be given unto any surmize of his appropriating unto himself and those with him a peculiar interest in jusus christ , he adds immediately both their lord and ours ; the lord of all that in every place call upon his name , cor. . this was the old catholicism , which the new hath as much affinity unto as darkness hath to light , and not one jot more . the scripture is ours , and christ is ours , and what have any else to do with them ? what though in other places , you call on the name of jesus christ , yet he is our lord , not yours . this i say is that wretched schism , which cloathed with the name of catholicism ( which after it had slain , it robbed of its name and garments ) the world for some ages hath groaned under , and is like to do so , whilst it is supported by so many secular advantages and interests , as are subservient unto it at this day . chap. . of reason . jews objections against christ. pag. . you proceed to vindicate your unreasonable paragraph about reason , or rather against it . what reason we are to expect in a dispute against the use of reason in and about the things which are the highest and most proper object of it , is easie for any one to imagine . for by reason in religion we understand not meerly the ra●ocination of a man , upon and according to the inbred principles of his nature , but every acting of the understanding of a man about the things of god , proceeding from such principles , or guided by any such rule , as no way impeach its rationality . to vindicate your discourse in your fiat upon this subject you make use of two mediums . ( . ) you pretend that to be the whole subject of your discourse about reason , which is but a part of it : and ( . ) you deny that to be the design and aime of your book which your self know , and all other men acknowledge so to be . on the first head you tell me that your discourse concerned reason to be excluded from the employment of framing articles of religion . it is true , you talk somewhat to that purpose ; and you were told that protestants were no way concerned in that discourse . and it is no less true , that you dispute against the use and exercise of reason in our choise of or adhering unto any religion , or any way or practice in religion ; that is the liberty of a mans rational judgement in determining what is right , and what is wrong , what true , what false , in the things that are proposed unto him , as belonging unto religion , guided , bounded , and determined by the only rule measure and last umpire in and about such things ; this you oppose and that directly ; and that to this end , to shew unto protestants that they can come unto no certainty in religion by this exercise of their reason , in and about the things of god. that men should by the use of reason endeavour to find out and frame a religion , is fond to imagine . they who ever attempted any such thing , knew it was not religion but a pretence to some other end , that they were coyning . to make the reason of a man proceeding and acting upon it its own light and inbred principles , the absolute and soveraign judge of the things that are proposed to be believed or practised in religion , so as that it should be free for him to receive or reject them according as they answer and are suited thereunto , is no less absurd and foolish ; and who ever will assert it must build his assertion on this supposition , that a man is capable of comprehending fully and clearly , whatsoever god can reveal of himself ; which is contrary to the prime dictates of reason in reference unto the simplicity and infiniteness of gods being , and so would imply a contradiction in its first admission . it is no less untrue , that a man in the lapsed depraved condition of nature , can by the light thereof and the utmost improvement of his reason , come to a saving , sanctifying perception of the things themselves , that god hath revealed concerning himself his will and worship , which is the peculiar effect of the spirit and grace of christ. but to say , that a man is not to use his reason in finding out the sense and meaning of the propositions wherein the truths of religion are represented unto him , and in judging of their truth and falshood by the rule of them , which is the scripture , is to deny that indeed we are men , and to put a reproach upon our mortality , by intimating , that men do not , cannot , nor ought to do that which they not only know they do , but also that they cannot but do . for they do but vainly deceive themselves who suppose or rather dream that they make any determination of what is true or false in religion , without the use and exercise of their reason ; it is to say they do it as beasts , and not as men ; then which nothing can be spoken more to the dishonour of religion , nor more effectual to deter men from the entertainment of it . for our parts , we rejoyce in this , that we dare avow the religion which we profess to be highly rational ; and that the most mysterious articles of it are proposed unto our belief on grounds of the most unquestionable reason , and such as cannot be rejected without a contradiction to the most soveraign dictates of that intellectual nature wherewith of god we are endued . and it is not a few trifling instances of some mens abuse of their reason in its prejudicate exercise about the things of god , that shall make us ingrateful to god that he hath made us men , or to neglect the laying out of the best that he hath intrusted us with by nature , in his service in the work of grace . and what course do you your self proceed in ? when any thing is proposed unto you concerning religion , do you not think upon it ? doth not your mind exercise about it those first acts of reason or understanding which prepare and dispose you to discourse and compute it with your self ? do you not consider whither the thing it self be good or evil ? and whither the propositions wherein it is made unto you are true or false ? do you not call to mind the rule and measure whereby you are to make a judgement , whither they be so or no ? we talk not now , what that rule is , but only whither you do not make a judgement of the propositions that are made unto you by some rule or other , and whither with that judgement , your mind do not assent unto them or dissent from them ? yea is not your judgement which you so make , the assent or dissent of your mind ? or what course do you take ? i wish you would inform us of your excellent expedient to teach a man to cry credo without the use or exercise of his reason to bring him thereunto . but when you have done so , i know it is no other way but that by it you may teach a parrat or starling to say as much , or the crow that cryed of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but you would evade all concernment in this discourse , by denying that your fiat lux , was written unto any such concernment against protestants . i know not well what you mean by your , vnto any such concernment against protestants . that the main design of your discourse , is to bring protestants unto an uncertainty in their profession by everting the principles which you apprehend them to build upon , and thereon to perswade them unto popery , i was in hope you would have no more denyed . it hath been evidenced unto you with as needless a labour as ever any man was put unto ; but it is done because you would needs have it so , and shall not now be done again . your ensuing discourse wherein you attempt to say something unto the ninth chapter of the animadversions is not unlike the preceding ; and therefore i shall cast them under one head . your business in it , is to cast a fresh dishonour upon christian religion by questioning the defensibility of its principles against jewish objections , any otherwise then by an irrational credo . let us hear you speak in your own language ; your vaunting florishes , you say , about scripture which you love to talk on , will not without the help of your credo and humble resignation solve the argument , which that you may the easilier be quit of , you never examine , but only run on in your usual florishes about the use and excellency of gods word . i told you in fiat lux , what the jew will reply to all such reasonings : but you have the pregnant wit not to heed any thing that may hinder your florishes ; but if you were kept up in a chamber with a learned jew without bread , water and fire , till you had satisfied him in that objection , i am still well enough assured , for all your veryvaunts , that if you do not make use of your credo , which here you contemn , you might there stay till hunger and cold have made an end of you . the meaning of this discourse is , that the jews pretence of rejecting christ upon the authority and tradition of their church , was not , nor is to be satisfied by testimonies given in the scripture unto the person , doctrine and work of the messias . the sum of the objection said down in your fiat lux is that which i have now mentioned ; it was the plea of the jews against christ and his doctrine , managed from the authority and tradition of their church ; that christ and his apostles gave the answer unto this objection , which i have now intimated , namely the testimony of god himself in the scripture to the truth of that which they objected against , which was to be preferred unto the authority and testimony of their church , i have undeniably proved unto you in the animadversions ; and it is manifest to every one that hath but read the new testament with any consideration or understanding . the same way was persisted in by the antient fathers , as all their writings against the jews do testifie . and i must now tell you that your calling the validity of this answer into question , is highly injurious unto the honour of christianity , and blasphemous against christ himself . the best interpretation that i can give unto your words , is , that you are a person wholly ignorant of the controversies that are between the jews and christians , and the way that is to be taken for their satisfaction or confutation . you tell us indeed in your fiat , that the jews will reply to these testimonies of scripture which are alledged as giving witness to our lord jesus christ and his doctrine , and contend about the interpretation of them ; and this you tell me , i have the wit to take no notice of ; which by the way is unduly averred by you , and contrary to your own science and conscience , seeing you profess that you have read over my animadversions ; and probably the very place wherein i do take notice of what you said to that purpose and replyed unto it , was not far from your eye when you wrote the contrary . and as i shewed you what was the opinion of the antients of that reply of the jews which you mention , so i shall now add , that nothing but gross ignorance in these things can give countenance to an imagination that there is any thing but folly and madness in the rabbinical evasions of the testimonies of the old testament given unto our lord christ and his gospel . and your substitution of a naked fananical credo , not resolved into the testimony of the holy writ in the room of that express witness which is given in holy scripture unto the person and doctrine of our lord jesus christ , to oppose therewith the judaical plea from their church , state , power and authority , is an engine fit to undermine the very root of christianity , and to render the whole gospel highly questionable . besides it is so absurd as to the conviction of the jews , such a mere petitio principii or begging of what is in controversie between christians and them , that i challenge you to produce any one learned man that hath made use of it to that purpose . to think that your credo built on principles which he despiseth , which you cannot prove unto him , will convince another man of the truth of what you believe , can have no other ground but a magical fancy , that the fixing of your imagination shall affect his , and conform it unto your apprehension of things . such is your course in telling the jews of the authority of your church , and your credo thereupon , which cannot be supposed to have any existence in rerum natura , unless it be first supposed that their church was failed , which supposal that it was not , is the sole foundation of their objection . what end you can propose herein , but to expose your self and your profession unto their scorn and contempt , i know not . sir , the lord christ confirmed himself to be the son of god , and saviour of the world by the miracles which he wrought ; and the doctrine which he taught was testified to be divine by signs and express words from heaven . he proved it also by the testimonies out of the law and prophets , all which was confirmed by his resurrection from the dead . this coming of the promised messiah , the work that he was to perform , and the characteristical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him , in application unto the person of jesus of nazareth , the apostles and evangelists proved out of the scripture , to the conviction and conversion of thousands of the jews , and the confusion of the rest . and if you know not that the antients fathers and learned men of succeeding ages , have undenyably proved against the jews out the scripture of the old testament , and by the testimony thereof , that the promised messiah was to be god and man in one person , that he was to come at the time of the appearance of our lord jesus christ in the flesh , that the work which he was to perform was the very same and no other then what was wrought and accomplished by him , with all the other important concernments of his person and office , so that they have nothing left to countenance them in their obstinacy , but meer senseless trifles , you are exceedingly unmeet to make use of their objections , or the condition of the controversie between them and christians . for what you add in reference unto my self , i shall need only to mind you that the question is not about any personal ability of mine to satisfie a jew , which whatever it be , when i have a mind to encrease it , for somewhat that i know of , and which i have learned out of their writings , i will not come unto you for assistance ; but concerning the sufficiency of that principle for the confronting of judaical objections , taken from the authority of their church , which i have formerly proved unto you , that our lord jesus christ and his apostles made use of unto that purpose . and i will not say that it was from the pregnancy of your wit , that whatever heed you took unto the stating of the case between you and protestants in the animadversions parallel unto that between the jews and the apostles , ( seeing a very little wit will suffice to direct a man to let that alone which he finds too heavy for him to remove out of his way ) that you speak not one word unto it , yet i will say , that it is a thing of that kind whereof there are frequent instances in your whole discourse , and for what reason , is not very difficult for any man to conjecture . chap. . pleas of prelate protestants . christ the only supream and absolute head of the church . pag. . you take a view of the tenth chapter of the animadversions , opposed unto the thirteenth and fourteenth paragraph of your fiat lax , wherein you pretend to set forth the various pleas of those that are at difference amongst us in matters of religion . these you there distribute into independents , presbyterians and protestants . here omitting the consideration of the two former , you apply your self unto what was spoken about prelate protestants as you call them . you endeavour , say you , to disable both what i have set down to make against the prelate protestant , and also what i have said for him . i said in fiat lux , that it made not a little against our protestants , that after the prelate protestancy was setled in england , they were forced for their own preservation against the ●uritans to take up some of those principles again , which former protestants had cast down for popish , as is the authority of the visible church , efficacy of ordination , difference between clergy and laity . here first you deny that these principles are popish ; but sir , there are some jews even at this day who will deny any such man as pontius pilate to to have ever been in jewry . i have other things to do then to fill volumes with useless texts , which here i might easily do out of the books both of the first reformers and catholick divines and councils . what acquaintance you have with the jews , we have in part seen already , and shall have occasion hereafter to examine a little further . in the mean time you may be pleased to take notice that men who know what they say , are not easily affrighted from it by a shew of such mormoes , as he in the comaedian was from his own house by his servants pretence that it was haunted by sprights , when there were none in it , but his own debauched companions . i denyed those opinions to be popish , and should do so still , were i accused for so doing before a roman judge as corrupt and wicked as pontius pilate . for i can prove them to be more antient then any part of popery , in the sense explained in the animadversions , and admitted generally by protestants . we never esteem every thing popish that papists hold or believe . some things in your profession belong unto your christianity , some things to your popery . and i am perswaded you do not think this proposition , jesus christ is the son of god , to be heretical , because those whom you account hereticks do profess and believe it . prove the principles you mention to be invented by your selves , without any foundation in the scripture , or constant suffrage of the antient churches , and you prove them to be popish , to be your own . if you cannot do so , though papists profess them , yet they may be christian. this is spoken as to the principles themselves , not unto your explanation of them , which in sundry particulars is popish , which were never owned by prelate protestants . you proceed , you challenge me to prove that these principles were ever denyed by our prelate protestants , and this you do wittily and like your self . you therefore bid me prove that those principles were ever denyed by our prelate protestants , because i say that our prelate protestants here in england , as soon as they became such , took up again those forenamed principles , which protestants their forefathers both here in england and beyond seas before our prelacy was set up had still rejected . when i say then that our prelate protestants affirmed and asserted those principles which former protestants denyed , you bid me prove that ever our prelate protestants ever denyed them . but whatever you can prove or cannot prove , you have made it very easie for any man to prove , that you have very little regard unto truth and sobriety in what you aver , so that you may acquit your self from that which presseth you , and which according to the rules of them you cannot stand before . you tell us in the entrance of this discourse , that you said , that prelate protestants for their own preservation took up some of those principles again which former protestants had cast down for popish . and here expresly , that you said not that they took up the principles which themselves had cast down , but only those which other before them had so dealt withall . now pray take a view of your own words , whereby you express your self in this matter . chap. . s. . p. . ed. . are they not these ? the prelate protestant to defend himself against them ( the presbyterians and independents ) is forced to make use of those very principles , which himself afore time ( not other protestants but himself ) when he ( not others ) first contended against popery , destroyed . so that upon him falls most heavily even like thunder and lightning from heaven , utterly to kill and cut him a sunder , that great oracle delivered by st. paul , if i build up again the things , i ( not another ) formerly destroyed , i make my self a prevaricator , an impostor , a reprobate . what think you of these words ? do you charge the prelate protestant with building up what others had pulled down , or what he had destroyed himself ? is your rule out of st. paul applicable unto him upon any other account , but that he himself was both the builder and destroyer ? sir , such miscarriages as these protestants know to be mortal sins ; and if without contrition for them you have celebrated any sacrament of your church , it cannot be avoided but that you have brought a great inconvenience on some of your disciples . besides suppose you had spoken as you now faign your self to have done , i desire to know who they are whom you intend when you say our prelate protestants so soon as they became such , as though they were first protestants at large and destroyed those principles , which afterwards they built up when they became prelate protestants ; seeing all men know that our reformation was begun by prelates themselves , and such as never disclaimed the principles by you instanced in . but you tell me , i do not only reject what you object against prelate protestants , but also what you alledge in their behalf . i do so indeed ; though i laugh not at you or it , as you pretend ; and so must any man do , who pleading for protestancy hath not a mind openly to prevaricate . for your plea for them is such , as if admitted , would not only overthrow your prelacy which you pretend to assert , but also destroy your protestancy which you will not deny but that you seek to oppose . nay it is no other , but what was contradicted in the very council of trent by the spanish prelates , as that which they conceived to have been an engine contrived for the ruine of episcopacy under a pretence of establishing it ; and which insteed of asserting them to be bishops in the church , would have rendred them all curates to the pope . you would have us believe that christ hath appointed one episcopal monarch in his church with plenitude of power to represent his own person , which is the pope , and from him all other bishops to derive their power , being substituted by him , and unto him unto their work . and must not this needs be an acceptable defensative or plea unto prelate protestants , which if it be admitted , they can be no longer supposed to be made overseers of their flocks by the holy ghost , but by the pope , which forfeits their prelacy , and besides asserts his supremacy , which destroyes their protestancy ? upon this occasion , you proceed to touch upon somewhat of great importance concerning the head of the church , wherein you know a great part of the difference between your self and those whom you oppose to consist . in your passage you mention the use of true logick , but i fear we shall find that in your discourse laudatur & alget . i should have been glad to have found you making what use you were able of that which you commend . it would i suppose have directed you to have stated plainly and clearly what is it that you assert , and what it is that you oppose , and to have given your arguments catasceuastical of the one , and anasceuastical of the other ; but either you know not that way of proceedure , or you considered how little advantage unto your end you were like to obtain thereby . and therefore you make use only of that part of logick which teacheth the nature and kinds of sophisms ; in particular , that of confounding things which ought to be distinguished . however your discourse , such as it is , shall be examined , and that by the rules of that logick which your self commend . you say pag. . the church says i must have a bishop , or otherwise she will not have such a visible head as she had at first . this that you may enervate , you tell me , that the church hath still the same head she had which is christ , who is present with his church by his spirit and his laws , and is man god still as much as ever he was ; and ever the same will be ; and if i would have any other visible bishop to be head , then it seems i would not have the same head , and so would have the same , and not the same . this is but one part of my answer , and that very lamely and imperfectly reported . the reader if he please may see the whole of it , ch. . p. , &c. and therewithall take a specimen of your ingenuity in this controversie . it were very sufficient to render your following exceptions against it useless unto your purpose , meerly to repeat what you seek to oppose ; but because you shall not have any pretence , that any thing you have sayd is passed over undiscussed , i shall consider what you offer in way of exception to so much of my answer as you are pleased your self to express , and as may be supposed , thought your self qualified to deal withal . thus then you proceed ; i cannot in reason be thought to speak otherwise , if we would use true logick , of the identity of the head , then i do of the identity of the body of the church . this body is not numerically the same ; for the men of the first age are long ago gone out of the world , and another generation come , who yet are a body of christians of the same kind , though not numerically the same ; so do i require that since jesus christ as man , the head immediate of other believing men , is departed hence to the glory of his father , that the church should still have an head of the same kind , as visibly now present , as she had in the beginning ; or else say i , she cannot be compleatly the same body , or a body of the same kind visible as she was . but this she hath not , this she is not , except she have a visible bishop as she had in the beginning present with her guiding and ruling under god. christ our lord is indeed still man god , but his manhood is now separate ; nor is he visibly present as man , which immediately headed his believers under god , on whose influence their nature depended . his godhead is still the same in all things not only in its self , but in order to his church also as it was before equally invisible , and in the like manner believed ; but the nature delegate under god , and once ruling visibly amongst us by words nnd examples , is now utterly withdrawn . and if a nature of the same kind be not now delegate with a power of exterior government , as at the first then was , then hath not the church the same head now , which she had then : qui habet aures andiendi audiat . how you have secured your logick in this dicourse , shall afterwards be considered ; your divinity seems at the first view lyable unto just except●ons . for , . you suppose christ in his humane nature only to have been the head of his church , and therefore the absence of that , to necessitate the constitution of another . now this supposition is openly false and dangerous to the whole being of christianity . it is the son of god who is the head of the church ; who as he is man , so also is he over all god blessed for ever : and as god and man in one person , is that head , and ever was since his incarnation , and ever will be to the end of the world . to deny this is to overthrow the foundation of the churches faith , preservation and consolation , it being founded and built on this , that he was the son of the living god , matth. . and yet into this supposition alone , is your imaginary necessity of the substitution of another head in his room resolved . . you plainly confess that the present church hath not the same head , that the church had when our lord christ conversed with them in the dayes of his flesh . that , you say , was his humane nature delegate under god , which being now removed and separate , another person so delegate under god , is substituted in his place . which not only deprives the church of its first head , but also deposeth the humane nature of christ from that office of headship to his church , which you confess that for a while it enjoyed : leaving him nothing but what belongs unto him as god , wherein alone you will allow him to be that unto his church which formerly he was : confessing i say , the humane nature of christ to have been the head of the church , and now denying it so to be , you do what lyes in you to depose him from his office and throne , allowing his humane nature as far as i can perceieve to be of little other use then to be eaten by you in the mass. . you make your intention yet more evident , by intimating that the humane nature of christ is now no more head of the church , then the present church is made up of the same numerical members , that it was constituted of in the days of his flesh . what change you suppose in the church the body , the same you suppose and assert in the head thereof . and as that change excludes those former members from being present members : so this excludes the former head from being the present head. of old the head of the church was the humane nature of christ delegate under god ; now that is removed , and another person in the same nature is so delegated unto the same office . now this is not an head under christ , but in distinction from him in the same place wherein he was , and so exclusive of him , which must needs be antichrist , one pretending to be in his room and place to his exclusion , that is , one set up against him . and thus also what you seek to avoid doth inevitably follow upon your discourse , namely that you would have the church for the preservation of its oneness and sameness , to have the same head she had , which is not the same , unless you will say that the pope is christ : these are the principles that you proceed upon . first , you tell us , that the humane nature of christ delegate under god was the visible head of the church ; secondly , that this nature is now removed from us and ceaseth so to be , that is , not only to be visible , but the visible head of the church , and is no more so , then the present church is made up of the same individual members as it was in the dayes of his flesh , which , as you well observe , it is not . thirdly , that a nature of the same kind in another person is now delegate under god to the same office of a visible head , with that power of external government which christ had whilest he was that head . and is it not plain from hence , that you exclude the lord christ from being that head of his church which he was in former dayes ? and substituting another in his room and place , you at once depose him , and assign another head unto the church , and that in your attempt to prove that her head must still be the same , or she cannot be so . farther , the humane nature of christ was personally united unto the son of god : and if that head which you now fancy the church to have , be not so united , it is not the same head that that was : and so whilest you seek to establish not indeed a sameness in the head of the church , but a likeness in several heads of it as to visibility , you evidently assert a change in the nature of that head of the church which we enquire after . in a word , christ and the pope are not the same ; and therefore if it be necessary to maintain that the church hath the same head that she had , to assert that in the room of christ she hath the pope , you prove that she hath the same head that she had , because she hath one that is not the same she had : and so qui habet aures audiat . . you vainly imagine the whole catholick church any otherwise visible , then with the eyes of faith and understanding . it was never so , no not when christ conversed with it in the earth ; no not if you should suppose only his blessed mother , his twelve apostles , and some few more only to belong unto it . for though all the members of it might be seen , and that at once by the bodily eyes of men , as might also the humane nature of him who was the head of it , yet as he was head of the church , and in that his whole person wherein he was so , and is so , he was never visible unto any , for no man hath seen god at any time . and therefore you , substituting an head in his room who in his whole person is visible , seeing he was not so , do change the head of the church as to its visibility also , ( for one that is in his whole person visible , and another that is not so , are not alike visible ) wherein you would principally place the identity of the church . . let us see whether your logick be any better then your divinity . the best argument that can be formed out of your discourse , is this . if the church hath not an head visibly present with her , as she had when christ in his humane nature was on the earth , she is not the same that she was ; but according to their principles she hath not an head now so visibly present with her ; therefore she is not the same according unto them . i desire to know how you prove your inference . it is built on this supposition , that the sameness of the church depends upon the visibility of its head , and not on the sameness of the head its self ; which is a fond conceit , and contrary to express scripture , ephes. . , , , , . and not capable of the least countenance from reason . it may be you will say , that though your argument do not conclude that on our supposition the church is not the same absolutely as it was , yet it doth that it is not the same as to visibility . whereunto i answer , . that there is no necessity that the church should be alwayes the same as to visibility , or alwayes visible in the same manner , or alwayes equally visible as to all concernments of it . . you mistake the whole nature of the visibility of the church , supposing it to consist in its being seen with the bodily eyes of men : whereas it is only an affection of its publick profession of the truth , whereunto it s being seen in part or in whole by the eyes of any , or all men , doth no way belong . . that the church , as i said before , was indeed never absolutely visible in its head and members : he who was the head of it being never in his whole person visible unto the the eyes of men , and he is yet as he was of old visible to the eyes of faith , whereby we see him that is invisible . so that to be visible to the bodily eyes of men in its head and members , was never a property of the church , much less such an one , as that thereon its sameness in all ages should depend . . you fail also in supposing that the numerical sameness of the church as a body , depends absolutely on the sameness of its members : for whilest in succession it hath all things the same that concur unto its constitution , order , and existence , it may be still the same body corporate , though it consist not of the same individual persons or bodies natural : as the kingdom of england is the same kingdom that it was two hundred years ago , though there be not now one person living that then it was made up of . for though the matter be the same only specifically , yet the form being the same numerically , that denominates the body to be so . but that i may the better represent unto you , the proper genius and design of your discourse , i shall briefly mind you of the principles which you oppose in it , and seek to evert by it , as also of those which you intend to compass your purpose by . of the first sort are these ; . that the lord christ god and man in one person is , and ever continu●s to be the only absolute monarchical head of his own church . i suppose it needless for me to confirm this principle by testimonies of scripture , which it being a matter of pure revelation is the only way of confirmation that it is capable of . that he is the head of his church , is so frequently averred , that every one who hath but read the new testament will assent unto it upon the bare repetition of the words , with the same faith whereby he assents unto the writing its self whatever it be : and we shall afterwards see that the notion of an head is absolutely exclusive of competition in the matter denoted by it . an head properly is singly and absolutely so : and therefore the substitution of another head unto the ch●rch in the room of christ , or with him , is perfectly exclusive of him from being so . . that christ as god-man in his whole person was never visible to the fleshly eyes of men : and whereas , as such , he was head of the church , as the head of the church , he was never absolutely visible . his humane nature was seen of old , which was but something of him ; as he was , and is the head of the church , otherwise then by faith , no man hath seen him at any time : and it changeth the condition of the church , to suppose that now it hath a head , who being a meer man , is in his whole person visible , so far as a man may be seen . . that the visibility of the church consisteth in its publick profession of the truth , and not in its being objected to the bodily eyes of men . it is a thing that faith may believe , it is a thing that reason may take notice of , consider and comprehend ; the eyes of the body being of no use in this matter . when a church professeth the truth , it is the ground and pillar of it , a city on a hill ; that is visible though no man see it , yea though no man observe or contemplate on any thing about it . it s own profession , not other mens observation constitutes it visible . nor is there any thing more required to a churches visibility , but its profession of the truth , unto which all the outward advantages which it hath or may have of appearing conspicuously or gloriously to the consideration of men , are purely accidental , which may be separated from it without any prejudice unto its visibility . . that the sameness of the church in all ages doth not depend on its sameness in respect of degrees of visibility . that the church be the same that it was , is required that it profess the same truth it did , whereby it becomes absolutely visible : but the degrees of this visibility , as to conspicuousness and notoriety , depending on things accidental unto the being , and consequently visibility of church , do no way affect as unto any change . now from hence it follows , . that the presence or absence of the humane nature of christ with , or from his church on earth , doth not belong unto the visibility of it ; so that the absence of it , doth no way inferr a necessity of substituting another visible head in his stead . nor was the presence of his humane nature with his church any way necessary to the visibility of it ; his conversation on the earth being wholly for other ends and purposes . . that the presence or absence of the humane nature of christ , not varying his headship , which under both considerations is still the same , the supposition of another head is perfectly destructive of the whole headship of christ ▪ there being no vacancy possible to be imagined for that supply , but by the removal of christ out of his place . for he being the head of his church as god and man , in his whole person invisible , and the visibility of the church consisting solely in its own profession of the truth , the absence of his humane nature from the earth , neither changeth his own headship , nor prejudiceth the churches visibility : so that either the one or the other of them should induce a necessity of the supply of another head. consider now what it is that you oppose unto these things . you tell us , ● . that christ was the head of the church in his humane nature delegated by and under g●d to that purp●se you mean he was so absolutely , and as man , exclusively to his divine nature . this your whole discourse with the inferences that you draw from this supposition abundantly manifests . if you can make this good , you may conclude what you please : i know no man that hath any great cause to oppose himself unto you , for you have taken away the very foundation of the being and 〈◊〉 of the church in your supposition . . you inform us . that christ by his ascension into heaven ceased to be that head that he was , so that of necessity another must be substituted in his place and room ; and this we must think to be the pope . he is i confess absent from his church here on earth , as to his bodily appearance amongst us ; which as it was not necessary as to his headship , so he promised to supply the inconvenience which 〈◊〉 disciples apprehended would ensue thereupon , so that they should have great cause to rejoyce at it , as that wherein their great advantage would lye : john . . that this should be by giving us a pope at rome in his stead , he hath no way intimated . and unto those who know what your pope is , and what he hath done in the world , you will hardly make it evident , that the great advantage which the lord christ promised unto his disciples upon his absence , is made good unto them by his supervisorship . . you would have the visibility of the church depend on the visibility of its head , as also its sameness in all ages . and no one , you are secure , who is now visible , pretends to be the head of the church , but the pope alone , and therefore of necessity he it must be . but sir , if the lord jesus christ had had no other nature then that wherein he was visible to the eyes of men , he could never have been a meet head for a church dispersed throughout the whole world , nor have been able to discharge the duty annexed by god unto that office . and if so , i hope you will not take it amiss , if on that supposition , i deem your pope , of whom millions of christians know nothing but by uncertain rumors , nor he of then , to be very unmeet for the discharge of it . and for the visibility of the church , i have before declared wherein it doth consist . upon the whole matter , you do not only come short of proving the indentity and oneness of the church to depend upon one visible bishop as its monarchical head , but also the principles whereby you attempt the confirmation of that absurd position , are of that nature that they exclude the headship of christ , and in●er no less change or alteration in the church , then that which must needs ensue thereon , and the substitution of another in his room , which destroyes the very essence and being of it . let us now consider what you further reply unto that which was offered in the animadversions unto the purpose now discoursed of . your ensuing words are , and here by the way we may take notice what a fierce english protestant you are , who labour so stoutly to evacuate my argument for episcopacy , and leave none of your own behind you , nor acquaint the world with any , though you know far better , but would make us believe notwith tanding those far better reasons , for prelacy , that christ himself , as he is the immediate head of invisible influence , so is he likewise the only and immediate head of visible direction and government amongst us , without the interposition of any person delegate in his stead to oversee and rule under him in his church on earth , which is against the tenor both of sacred gospel and st. pauls epistles , and all antiquity , and the present ecclesiastical polity of england , and is the doctrine not of any english protestant , but of the presbyterian , independent and quaker . how little cause you have to attempt an impeachment of my protestancy , i hope i have in some measure evidenced unto you , and shall yet farther make it manifest , as you give me occasion so to do . in the mean time as i told you before , that i would not plead the particular concernment of any party amongst protestants , no more then you do that of any party among your selves , so i am sure enough that i have delivered nothing prejudicial unto any of them , because i have kept my self unto the defence of their protestancy wherein they all agree . nor have i given you an answer unto any argument that tends in the least to the confirmation of such a prelacy as by any sort of protestants is admitted , but only shewed the emptiness and pernicious consequences of your sophism , wherewith you plead in pretence for prelacy , indeed for a papal supremacy , and that on such principles as are absolutely destructive of that protestant prelacy which you would be thought to give countenance unto . and your ensuing discourse wherein you labour to justifie your reflection on me , is a pittiful piece of falsehood and sophistry . for first , this double head of the catholick church , one of influence , the other of direction and government , which you fancy some protestants to admit of , is a thing that — they declare against as injurious to the lord christ , and that which would render the church biceps monstrum horrid and deformed . it is christ himself , who as by his spirit he exercises the office of an head by invisible influence , so by his word that of visible direction and rule ; he is i say the only head of visible direction to his church , though he be not a visible head to that purpose , which that he should be , is to no purpose at all . . if by the interposition of any person under christ , delegate in his stead , you understand any one single person delegated in his stead to oversee and rule the whole catholick church , such an one as you now plead for in your epistle , it is intolerable arrogancy to intimate that he is designed either in the gospel or st. pauls epistles , or antiquity ; whereas you are not able to assign any place , or text , or word in them , directly or by fair consequence to justifie what you assert . and for the present ecclesiastical policy of the church of england , if you yet know it not , let me inform you , that the very foundations of it are laid in a direct contrary supposition ; namely that there is no such single person delegated under christ for the rule of the whole catholick church ; which gives us a new evidence of your conscientious ●are in what you say and write . . if you intend , ( that which is not at all to your purpose ) persons to rule under christ in the church , presiding according to his direction and institution , in and over the particular churches whereunto they do relate , governing them in his name , by his authority , and according to his word , i desire you to inform me , wherein i have said , or written , or intimated any thing that may give you the least countenance in your affirming that by me it is denied ; or where it was ever denied by any protestant whatever , prelatical , presbyterian , or independent : neither doth this concession of theirs in the least impeach the sole soveraign monarchy of christ , and single headship over his church to all ends and purposes . a monarch may be , and is the sole supream governour and political head of his kingdom , though he appoint others to execute his laws by virtue of authority derived from him , in the several provinces , shires and parishes of it . and christ is the only head of his church , though he have appointed others to preside and rule in his name , in those distributions of his disciples whereinto they are cast by his appoinment . but you proceed , christ in their way is immediat● head not only of subministration and influence , but of exterior derivation also and government to his church . ans. he is so , the supream and only head of the church catholick in the one way and other , though the means of conveying influences of grace , and of exterior rule be various . then say you , is he such an head to all belivers or no ? to all , the whole body in general , and every individual member thereof in particular ? if he be so to all , you say , then no man is to be governed in affairs of religion by any other man : but why so i pray ? can no man govern in any sense or place but he must be a supream head ? the king is immediate head unto all his subjects , he is king not only to the whole kingdom , but to every individual person in his kingdom ; doth it thence follow that they may not be governed by officers subordinate delegated under him to rule them by his authority according to his laws ? or that if they may be so , that he is not the only immediate king and supream head unto them all ? the apostle tells us expresly that the head of every man is christ , cor. . . and that an head of rule , as the husband is the head of the wife , ephes. . . as well as he is an head of influence unto the whole body , and every member of it in particular , cor. . . col. . . and it is a senseless thing to imagine , that this should in the least impeach his appointment of men to rule under him in his church according to his law ; who are thereupon not heads , but in respect of him servants , and in respect to the particular churches wherein they serve him , rulers or guides , yea their servants for his sake ; not lords over the flocks , but ministers of their faith . by these are the flocks of christ governed , as by shepherds appointed by him the great bishop and shepherd of their souls , according to the rules by him prescribed for the rule of the one , and obedience of the other . but if by governed by another man , you mean absolutely , supreamly , at his will and pleasure , then we deny that any disciple of christ is in the things of god , so to be governed by any man , and affirm that to assert it , is to cast down jesus christ from his throne . but you say , if he be not immediate head unto all , but ministers head the people , and christ heads the ministers , this in effect is nothing but to make every minister a bishop . why do you not plainly say what it is more then manifest you would have ? all this while you heed no more the laws of the land , then constitutions of the gospel . answ. i have told you how christ is the immediate head unto all , and yet how he hath appointed others to preside in his churches under him ; and that this should infer an equality in all that are by him appointed to that work , is most senseless to imagine , nor did i in the least intimate any such thing , but only that therefore there was no need of any one supream head of the whole catholick church , nor any place or room left for such an one without the deposition of christ himself . because the king is the only supream head of all his people , doth it therefore follow that if he appoint constables to rule in every parish , with that allotment of power which by his laws he gives unto them , and justices of peace to rule over them in an whole county , that therefore every constable in effect is a justice of peace , or that there is a sameness in their office ? christ is the head of every man that is in the church , be he bishop , or minister , or private man : and when the ministers are said to head the people , or the bishops to head them , the expression is improper ; an inferiour ministerial subordinate rule being expressed by the name of that which is supream and absolute : or they head them not absolutely , but in some respect only , as every one of them dischargeth the authority over and towards them wherewith he is intrusted . this assertion of christs sole absolute headship , and denial of any monarchical state in the church catholick but what ariseth from thence , doth not as every child may see , concern the difference that is about the superiority of bishops to ministers or presbyters . for notwithstanding this , there are degrees in the ministry of the church , and several orders of men are engaged therein , and whatever there are , there might have been more , had it seemed to our good lord christ to appoint them . and whatever order of men may be supposed to be instituted by him in his church , he must be supposed to be the head of them all , and they are all to serve him in the duties and offices that they have to discharge towards the church and one another . this headship of christ is the thing that you are to oppose , and its exclusiveness to the substitution of an absolute head over the whole catholick church in his place because of his bodily absence from the earth . but this you cast out of sight , and instead thereof , fall upon the equality of bishops and ministers , which no way ensues thereon . both bishops and presbyters agreeing well enough in the truth we assert and plead for : this , you say , is contrary to the gospel and the law of the land. what is i pray ? that christ is the only absolute head of the catholick church ? no ; but that bishops and ministers are in effect all one . but what is that to your purpose ? will it advantage your cause what way ever that problem be determined ? was any occasion offered you to discourse upon that question ? nay you perceive well enough your self , that this is nothing at all to your design , and therefore in your following discourse you double and sophisticate , making it evident that either you understand not your self what you say , or that you would not have others understand you , or that you confound all things with a design to deceive : for when you come to speak of the gospel you attempt to prove the appointment of one supream pastor to the whole catholick church , and by the law of the land , the superiority of bishops over ministers , as though these things were the same , or had any relation one to another : whereas we have shewed the former in your sense to be destuctive to the latter . truth never put any man upon such subter fuges ; and i hope the difficulties that you find your self perplexed withall , may direct you at length to find , that there is a deceit in your right hand . but let us hear your own words . as for the gospel , the lord who had been visible governour and pastor of his flock on earth , when he was now to depart hence , as all the apostles expected one to be chosen to succeed him in his care , so did he notwithstanding his own invisible presence and providence over his flock , publickly appoint one . and when he taught them , that he who was greatest among them should be as the least , he did not deny but suppose one greater ; and taught in one and the same breath , both that he was over them , and for what he was over them , namely to feed , not to tyrannize ; not to domineer and hurt , but to direct , comfort , and conduct his flock in all humility and tenderness , as a servant of all their spiritual necessities ; and if a bish●p be otherwise affected , it is the fault of his person not his place . and what is it that you would prove hereby ? is it that bishops are above ministers , which in the words immediately foregoing you asserted , and in those next ensuing confirm from the law of the land ? is there any tendency in your discourse towards any such purpose ? nay do not your self know that what you seek to insinuate , namely the insti●ution of one supream pastor of the whole catholick church , one of the apostles to be above and ruler over all the rest of the apostles , and the whole church besides , is perfectly destructive of the hierarchy of bishops in england as established by law ; and also at once casting down the main if not only foundation that they plead for their station and order from the gospel . for all prelate protestants as you call them , assert an equality in all the apostles , and a superiority in them , to the . disciples , whence by a parity of reason , they conclude unto he superiority of bishops over ministers to be continued in the church . and are you not a fair advocate for your cause , and well meet for the reproving of others for not consenting unto them ? but waving that which you little c●re for , and are not at all concerned in , let us see how you prove that which we know you greatly desire to give some countenance unto ; that is , an universal visible pastor over the whole catholick church in the place and room of christ himself . first , you tell us , that the apostles expected one to be chosen to succeed christ in his care . but to have one succeed another in his care , infers , that that other ●●●s●● o take and exercise the care which formerly he ha● and exercised ; which in this case is highly blasphemous once to imagine . i wish you would ●ake more care of what you say in things of this nature ▪ a●d not suffer the impetuous 〈…〉 your interest to cast you upon expressions so 〈◊〉 to th● honour o● christ , and safety of his chur●● and how do you prove that the apostles had any such expectations as that which you mention ? our saviour gave them equal commission to teach all nations , told them that as his father had sent him , so he sent them ; that he had chosen them twelve , but that one of them was a devil : never that one of them should be pope . their institution , instruction , priviledges , charge , calling , were all equal . how then should they come to have this expectation that one of them should be chosen to succeed christ in his care , when they were all chosen to serve under him in the continuance of his care towards his church ? that which you obscurely intimate from whence this expectation of yours might arise , is the contest that was amongst them a●●●t preheminence , luk. . . there was a strife , ●mongst them which of them should be the greatest . 〈◊〉 you suppose was upon their perswasion that one should be chosen in particular to succeed the lord christ in his care , whereupon they fell into difference about the place , but . is it not somewhat strange unto your self , how they should contest about a succession unto christ in his absence , who had not once thought that he would ever be absent from them , nor could bear the mention of it without great sorrow of heart when afterwards he began to acquaint them with it ? . how should they come in your apprehension to quarrel about that which as you suppose and contend , was somewhile before determined ? for this contest of yours , was somewhile after the promise of the keys to peter , and the saying of christ that he would build his church on the rock . were the apostles think you as stupid as protestants , that they could not see the supremacy of peter in those passages , but must yet fall at variance who should be pope ? . how doth it appear that this strife of theirs who should be greatest , did not arise from their apprehension of an earthly kingdom , a hope whereof according to the then current perswasion of the judaical church , to be erected by their master whom they believed in as the true messiah , they were not delivered from , until after his resurrection , when they were filled with the spirit of the new testament ? act. . certainly from that root sprang the ambitious desire of the sons of zebedee , after preheminence in his kingdom ; and the designing of the rest of them in this place from the manner of its management , by strife , seems to have had no better a spring . . the stop put by our lord jesus unto the strife that was amongst them , makes it manifest that it arose from no such expectation as you imagine ; or that at least if it did , yet your expectation was irregular , vain , and groundless . for , . he tells them that there should be no such greatness in his church , as that which they contended about , being like to the soveraignty exercised by , and in the nations of the earth , from which he that can shew a difference in your papal rule , erit mihi magnus apollo . . he tells them , that his father had equally provided a kingdom , that is heavenly and eternal , for all them that believed , which was the only greatness that they ought to look or enquire after . . that as to their priviledge in his kingdom , it should be equal unto them all , for they should all fit on thrones , judging the twelves tribes of israel ; so ascribing equal power , authority and dignity unto them all ; which utterly overthrows the figment of the supremacy of any one of them over the rest , luk. . . matth. . . and . yet further to prevent any such conceit as that which you suppose them to have had concerning the prelation of any one of them , he tells them that one was their master , even christ , and that all they were brethren , mat. . . so giving them to understand , that he had designed them to be perfectly & every way equal among themselves . so ill have you layed the foundation of your plea , as that it guides us to a full determination of the contrary to your pretence , and that given by our saviour himself , with many reasons perswading his disciples of the equity of it , and unto an acquiescency in it . and what you add , that he presently appointed one to the preheminence you imagine , is altogether inconsistent with what you would conclude from the stri●e about it . for the appointment you fancy , preceded this contention , and had it been real , and to any such purpose , would certainly have prevented it . thus you do neither prove from the gospel what you pretend unto , namely that bishops are above ministers , so well do you plead your cause , nor what you intend , namely that the pope is appointed over them all . only you wisely add a caution about what a bishop ought to be and do de jure , and what any one of them may ●o or be de facto ; because it is impossible for any ●an to find the least difference between the domination which our saviour expresly condemns , and that which your pope doth exercise ; although i know not whither you would think meet to have him devested of that authority on the pretence whereof he so domineers in the world . finding your self destitute of any countenance from the gospel , you proceed to the laws of the land. to what purpose ? to prove that christ appointed one amongst his apostles to preside with plenitude of power over all the rest of them , and consequently over the whole catholick church , succeeding him in his care ? certainly you will find little countenance in our laws to this purpose . but let us hear your own words again . as for the laws of the land , say you , it is there most strongly decreed by the consent and authority of the whole kingdom , not only that bishops are our ministers , but that the kings majesty is head of the bishops also in the line of hierarchy , from whose hand they receive both their places and jurisdiction . this was established not only by one , but by several parliament acts , both in the reign of king edward , and queen elizabeth . what will hence follow ? that there is one universal bishop appointed to succeed christ in his care over the church catholick , the thing you attempted to prove in the words immediately foregoing ? do not the same laws which assert the order you mention , exclude that which you would introduce ? or would you prove that bishops by the law of this land have a jurisdiction superior unto ministers ? who ever went about to deny it ? or what will the remembrance of it advance your pretension● and yet neither is this fairly expressed by you . for as no protestants assert the king to be in his power and office interposed between christ and bishops or ministers , as to their ministerial office which is purely spiritual , so the power of supream jurisdiction which they ascribe unto him , is not as you falsly insinuate , granted unto him , by the laws of king edward and queen elizabeth , but is an inseparable priviledge of his imperial crown , exercised by his royal predecessours , and asserted by them against the in●rusions and usurpations of the pope of rome ; only diclared by those and other laws . but i perceive you have another design in hand . you are entring upon a discourse wherein you compare your selves not only with presbyterians and independents , but prelate protestants also , in what you ascribe unto kings in ecclesiastical affairs , preferring your selves before and above them all . what just cause you have so to do , we shall afterwards consider . your confidence in it , at first view , presents its sel● unto us . ● on whereas there was not in the animadversions any occasion of it administred unto you , and your self confess that your whole discourse about it is besides your purpose , pag. . yet waving almost every thing that was incumbent upon you to have insisted on , if you would not plainly have appeared vadimonium deseruisse , and to have given up your fiat as indefensible , you divert into a long harangue about it . the thesis you would by various florishes give countenance unto is this . that papists in their deference unto kings , even in ecclesiastical matters , and in their principles of their obedience unto them , 〈◊〉 protestants of all sorts . that this is not to ou● present purpose , your self cannot but see and acknowledge , hower your discourse such as it is , relating to one special head of difference between us , shall be a part considered by its self in our next chapter . chap. . the power assigned by papists and protestants unto kings in matters ecclesiastical . their several principles discussed and compared . your discourse on this head is not reducible by logick its self unto any method or rules of argument . for it is in general , . so loose , ambigucus and metaphorically expressed : . so sophistical and inclusive ; . so inconsistent in sundry instances with the principles and practices of your church , if you speak intelligibly ; . so false and untrue in many particulars , that it is scarcely for these excellent qualifications to be paralleld with any thing either in your fiat or your epistola . first , it is loose and ambiguous : . not stating what you intend by the head of the church , which you discourse about : . no● determining whither the king be such an head of execution in matter of religion , as may use the liberty of his own judgement as to what he puts in execution , or whether he be not bound to execute your popes determinations on the penalty of the forfeiture of his christianity ; which i doubt we shall find to be your opinion ; . not declaring wherein the power which you assign unto him is founded ; whether in gods immediate institution , o● the concession of the pope , whereon it should solely depend , unto whom it is in all things to be made subservient . secondly , sophistical . ( . ) in playing with the ambiguity of that expression head of the church , and by the advantage thereof imposing on protestants contradictions between their profession and practice , as though in the one they acknowledged the king to be head of the church , and not in the other : ( whereas there is a perfect consonancy between them in the sence wherein they understand that expression ) shrowding your own sence and opinion in the mean time under the same ambiguity . ( . ) in supposing an absolute universal head of the whole catholick church , and then giving reasons why no king can be that head ; when you know that the whole question is whither there by any such head of the catholick church on earth or no. ( . ) in supposing the principles and practises of the primitive church to have been the same with those of the present roman , and those of the present roman to have been all known and allowed of old , which begs all that is in controversie between us ; and sundry other instances of the like nature may be observed in it . thirdly , inconsistent with the principles and practices of your own church , both . in what you ascribe unto kings , and . in your stating of the power and jurisdiction of your pope , if the ambiguity of your words and expressions will allow us to conclude what you intend or aim at . fourthly , false . ( . ) in matter of fact , as to what you relate of the obedience of your church unto kings . ( . ) in the principles and opinions which you impose on your advertaries ; ( . ) in the declaration that you make of your own ; and ( . ) in many particular assertions whose consideration will afterwards occur . this is a business i could have been glad you had not necessitated me to the considera●ion of ; for it cannot be truly and distinctly handled , 〈…〉 such reflections upon your church and way , as may without extraordinary indulgence redound unto your disadvantage . your have by your own voluntary choice called me to the discussion of those principles which have created you much trouble in these nations , and put you oftentimes upon attempting their disquiet . now these are things which i desire not . i am but a private man , and am very well contented you should enjoy all that peace and liberty which you think not meet in other nations where the p●wer is at your disposal , to grant unto them that dissent from you . lex talionis should be far from influencing the minds of christians in this matter : however the equity of it may at any time be pleaded or urged to relieve others in other places , under bondage and persecution . but i am sure , if i judge your proceedings against other men dissenting from you in conscience , to be unjustifiable by the scripture or light of nature , or suffrage of the antient church , as i do , i have no reason to desire that they should be drawn into president against their selves , in any place in the world . and therefore sir , had you provided the best colour you could for your own principles , and palliated them to the 〈◊〉 , so to hide them from the eyes of those , who it may be are ready to seek their disturbance and trouble from an apprehension of the evil that may ensue upon them , and had not set them up in comparison with the principles of protestants of all sorts , and for the setting off your own with the better grace and luster , untruly and individiously reported theirs , to expose them unto those thoughts , and that severity from supream powers which you seek your selves to wave , i should have wholly passed by this discourse , unto which no occasion was administred in the animadversions ; but now as you have han●dled the matter , unless i would have it taken for granted that the principles of the roman church , are more suited unto the establishment and promotion of the interest and soveraignty of kings and other supream magistrates , and in particular the kings of these nations , then those of protestants , which in truth i do not believe , i must of necessity make a little further enquiry into your discourse . and i desire your pardon , if in my so doing , any thing be spoken that suits not so well your interest and designs , neither expecting nor desiring any , if ought be delivered by me not according to truth . to make our way the more clear , some of the ambiguous expressions which you make use of to cloud and hide your intention in your enquiry after the head of the church , must be explained . . by the church , you understand , not this , or that particular church , not the church of this of that nation , kingdom , or countrey , but the whole catholick church throughout the world . and when you have explained your self to this purpose you endeavour by six arguments , ( no less , p. , . ) to prove that no king ever was or can be head of it . he said well of old , in causa facili quemvis licet esse disertum . i wonder you contented your self to give us six reasons only , and that you proceeded not at least unto the high hills of eighteenthly and nineteenthly , that you talk of in your fiat lux where you scoff at the preaching of presbyterians ; it may be you will scarely ever obtain such another opportunity of shewing the fertility of your invention . so did he florish who thought himself secure from adversaries . ca●ut altum in praelia tollit , ostenditque humeros latos , alternaque jactat brachia protendens , & verberat ictibus auras . but you do like him , you only beat the ayre ; do you think any man was ever so distempered as to dream that any king whatever could be the absolute head of the whole catholick church of christ ? we no more think any king in any sence to be the head of the catholick church , then we think the pope so to be . the roman empire was at its hight and glory when first christianity set forth in the world , and had extended its bounds beyond those of any kingdom that arose before it , or that hath since succeeded unto it . and yet within a very few years , after the resurrection of christ , the gospel had diffused it self beyond the limits of that empire , among the parthians , and indians , and unto britannorum romanis inaccessa loca , as tertullian calls them . now none ever supposed that any king had power or authority of any sort in reference unto the church , or any members of it , without or beyond the precise limits of his own dominions . the enquiry we have under consideration about the power of kings , and the obedience due unto them in ecclesiastical things , is limited absolutely unto their own kingdoms , and unto those of their subjects which are christians in them . and this hi motus animorum atque haec certamina tanta pulveris exigui jactu concussa quiescunt . a little observation of this one known and granted principle , renders not only your six reasons altogether useless , but surpersedes also a great part of your rhetorick , which under the ambiguity of that expression you display in your whole discourse . secondly , you pleasantly lead about your unwary reader with the ambiguity of the other term , the head. hence p. . you fall into a great exclamation against protestants , that acknowledging the king to be the head of the church , they do not supplicate unto him , and acquiesce in his judgement in religious affairs , as if ever any protestant acknowledged any king or any mortal man to be such an head of the church as you fancy to your selves , in whose determinations in religion all men are bound spiritually and as to their eternal concernments to acquiesce ; and that not because they are true according to the scripture , but because they are his . such an head you make the pope ; such an one on earth all procestants deny , which evacuates your whole discourse to that purpose , p. , . it is true in opposition unto your papal claim of authority and jurisdiction over the subjects of this kingdom , protestants do assert the king to be so head of the church within his own realms and dommions , as that he is by gods appointment the sole fountain and spring amongst men of all authority and power to be exercised over the persons of his subjects in matters of external cognizance and order ; being no way obnoxious to the direction , supervisorship and superintendency of any other , in particular not of the pope . he is not only the only striker as you phrase it , in his kingdoms , but the only protector under god of all his subjects , and the only distributor of justice in rewards and punishments unto them , not depending in the administration of the one or other on the determinations or orders of your pope or church . not that any of them do use absolutely that expression of head of the church , but that they ascribe unto him , all authority that ought or can be exercised in his dominions over any of his subjects whither in things civil or ecclesiastical , that are not meerly spiritual , and to be ministerially ordered in obedience unto christ jesus : and that you may the better see what it is that protestants ascribe unto the king , and to every king that is absolutely supream , as his majesty is , in his own dominions , and withall , how exceeding vain your unreasonable reproach is , which you cast upon them for not giving themselves up unto an absolute acquiescency in humane determinations as meerly such , on pretence that they proceed from the head of the church ; i shall give you a brief account of their thoughts in this whole matter . first , they say , that the king is the supream governor over all persons whatever , within his realms and dominions , none being exempted on any account from subjection unto his regal authority . how well you approve of this proposition in the great astignations you pretend unto kingly power we shall afterwards enquire . protestants found their perswasion in this matter , on the authority of the scripture both old testament and new , and the very principles constituting soveraign power amongst men . you speak fair to kings , but at first dash exempt a considerable number of their born subjects owing them indispensible natural allegiance , from their jurisdiction . or this sort are the clergy . but the kings of judah of old were not of your mind . solomon certainly thought abiathar though high priest subject to his royal authority , when he denounced against him a sentence of death , and actually deposed him from the priest hood . the like course did his successors proceed in . for neither had god in the first provision he made for a king amongst his people , deut. . nor in that prescription of the manner of the kingdom which he gave them by samuel , once intimated an exemption of any persons , priests or others from the rule or authority of the prince , which he would set over them . in the new testament we have the rule , as the practice in the old , rom. . let every soul be subject to the higher powers , the power that bears the sword , the striker . and we think that your clergy men have souls ( at least pro sale ) and so come within the circumference of this command and rule . chrysostome in his comment on that place is of our mind , and prevents your pretence of an exception from the rule by special priviledge , giving us a distribution of the universality of the persons here intended into their several kinds . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he sheweth that these things are commanded unto all , unto priests and monks , and not to secular persons only , which he declareth in the very entrance of his discourse , saying let every soul be subject to the higher powers ; whither thou be an apostle , or an evangelist , or a prophet , or whatever thou be . for subjection overthrows not piety . and he saith not simply , let him obey , but let him be subject . the very same instances are given by theodoret , oecumenius , and theophilact . bernard , epist. . ad archiepisc. senonens . meets with your exception which in his dayes began to be broached in the world , and tells you expresly that it is a delusion . in conformity unto this rule of st. paul , peter exhorts all christians , none excepted , to submit themselves unto the king as supreme , epist. ch . . . and what ever we conclude from these words in reference unto the king , i fear that if instead of the king , he had said the pope , you would have thought us very impudent , if we had persisted in the denyal of your monstrous imaginary headship . but in this principle , on these and the like grounds do all protestants concur . and indeed to fancy a ●●veraign monarch with so great a number of men as yonr clergy consists of in many kingdome exempted from his regal authority , is to lay such an ax unto the root of his government , as whereby with one stroke you may hew it down at your pleasure . . protestants affirm , that rex in regno suo , every king in his own kingdom is the supreme dispenser of justice and judgement unto all persons , in all causes that belong unto , or are determinable in foro exteriori in any court of judicature , whither the matter which they concern be civil or ecclesiastical . no cause , no difference determinable by any law of man , and to be determined by coercive vmpirage or authority , is exempted from his cognizance . neither can any man , on any pretence , claim any jurisdiction over any of his subjects not directly and immediately derived from him . neither can any king , who is a soveraign monarch , like the kings of this land , yield or grant a power in any other to judge of any ecclesiastical causes among his subjects , as arising from any other spring , or growing on any other root but that of his own authority , without an impeachment and irreparable prejudice to his crown and dignity : neither doth any such concession , grant or supposition make it indeed so to be , but is a meer fiction and mistake , all that is done upon it , being ipso facto null , and of none effect . neither if a king should make a pretended legal grant of such power unto any , would any right accrew unto them thereby ; the making of such a grant being a matter absolutely out of his power , as are all things whereby his regal authority , wherein the majesty of his kingdom is enwrapped , may be diminished . for that king , who hath a power to diminish his kingly authority , never was intrusted with absolute kingly power . neither is this power granted unto our kings by the acts of parliament , which you mention made in the beginning of the reformation ; but was alwayes inherent in them , and exercised in innumerable instances , and often vindicated with an high hand from papal encroachments , even during the hour and power of your darkness , as hath been sufficiently proved by many , both divines and lawyers . things of meer spiritual order as preaching the word , administration of the sacraments and the like , we ascribe not unto kings , nor the communicating of power unto any for their performance . the soveraign power of these things , is vested in christ alone , and by him committed unto his ministers . but religion hath many concernments that attend it , which must be desposed of by forensical , juridical process and and determinations . all these with the persons of them , that are interested in them , are subject immediately to the power and authority of the king , and none other ; and to exempt them , or any of them , or any of the like nature , which may emerge amongst men in things relating unto conscience and religion , whose catalogue may be endlesly extended , from royal cognizance , is to make meer properties of kings in things which in a very special manner concern the peace and wellfare of their subjects , and the distribution of rewards and punishments among them . of this sort are all things that concern the authoritative publick conventions of church officers , and differences amongst them about their interests , practices , and publick profession of doctrines , collations of legal dignities and benefices , by and with investitures legal and valid , all ecclesiastical revenews with their incidencies , the courts and jurisdictions of ecclesiastical persons for the reig●ement of the outward man by censures and sentences of law , with the like . and as this whole matter is sufficiently confirmed by what was spoken before of the power of kings over the persons or all their subjects , and ( for to what end should they have such a power , if in respect of many of them , and that in the chief concernments of their rule and government , it may never be exerted ? ) so i should tire your patience , if i should report one half of the laws , instances and pleas , made , given and used , by the antient christian kings and emperours in the persuit , and for the confirmation of this their just power . the decrees and edicts of constantine the great , commanding , ruling and disposing of bishops in cases ecclesiastical , the laws of justinian , charls the great , ludovicus his son , and lotharius his successor , with more innumerable to the same purpose are extant and known unto all . so also are the pleas , protestations and vindications of most of the kingdoms of europe affer once the pretensions of papacy began to be broached to their prejudice . and in particular , notable instances you might have , of the exercise of this royal power in the first christian magistrate invested with supreme authority , both in the case of athanasius , socrat. lib. . cap. . & cap. . athan. apol. . as also of the donatists , euseb. lib. . cap. . august . epist. , . and advers . crescon . lib. . c. . whereunto innumerable instances in his successors may be added . . protestants reach unanimously , that it is incumbent on kings to find out , receive , embrace and promote the truth of the gospel , and the worship of god appointed therein , confirming , protecting and defending of it , by their regal power and authority : as also that in their so doing , they are to use the liberty of their own judgements informed by the wayes that god hath appointed for that end , independently on the dictates , determinations and orders of any other person or persons in the world , unto whose authority they should be obnoxious . heathen kings made laws for god , dan. . chap. . jona . and the great thing that we find any of the good kings of judah commended for is , that they commanded the worship of god to be observed and performed , according unto his own appointment . for this end were they then bound to write out a copy of the law with their own hands , deut. . . and to study in it continually . to this purpose were they warned , charged , exhorted and excited by the prophets ; that is , that they should serve god as kings . and to this purpose are there innumerable laws of the best christian kings and emperours still extant in the world . in these things consists that supremacy or headship of kings which protestants unanimously ascribe unto them ; especially those in england , to his royal majesty . and from hence you may see the frivolousness of sundry things you object unto them . as first of the scheme or series of ecclesiastical power which you ascribe to prelate protestants , and the laws of the land , from which you say , the presbyterians dissent , which you thus express ; by the laws of our land , our series of government ecclesiastical stands thus , god , christ , king , bishop , ministers , people . the presbyterian predicament is thus , god , christ , minister , people so that the ministers head in the presbyterian predicament toucheth christs feet immediately and nothing intervenes . you pretend indeed that hereby you do exalt christ ; but this is a meer cheat as all men may see with their eyes . for christ is but where he was , but the minister indeed is exalted , being now set in the kings place one degree higher then the bishops , who by law is under king and bishops too . if i mistake not in my guess , you greatly pleased your self with your scheme , wherein you pretend to make forsooth an ocular demonstration of what you undertook to prove ; whereas indeed it is as trivial a fancy as a man can ordinarily meet withal for . neither the law , nor prelates , nor presbyterians ascribe any place at all unto the kings majesty in the series of spiritual order ; he is neither bishop , nor minister , nor deacon , or any way authorized by christ to convey or communicate power meerly spiritual unto any others . no such thing is claimed by our kings , or declared in law , or asserted by protestants of any sort . but in the series of exteriour government , both prelate protestants and presbyterians assign a supremacy over all persons in his dominions , and that in all causes that are inquirable and determinable by , or in any court exercising jurisdiction and authority , unto his majesty . all sorts assign unto him the supreme place under christ in external government and jurisdiction . none assign him any place in spiritual order and meerly spiritual power . secondly , if you place bishops on the series of exterior government as appointed by the king and confirmed by the law of the land , there is yet no difference with respect unto them . . the question then is solely about the series of spiritual order , and thereabout it is confessed there are various apprehensions of protestants , which is all you prove , and so do , magno conatu nugas agere : who knows it not ? i wish there were any need to prove it : but sir , this difference about the superiority of bishops to presbyters , or their equality , or identity , was agitated in the church many and many a hundred year before you or i were born , and will be so probably when we are both dead and forgotten . so that what it makes in this dispute , is very hard for a sober man to conjecture . . who they are that pretend to exalt christ , by a meer asserting ministers , not to be by his institution subject to bishops , which you call a cheat , i know not , nor shall be their advocate ; they exalt christ who love him and keep his commandments , and no other . . you may also as easily discern the frivolousness of your exclamation against protestants for not giving up their differences in religion to the vmpirage of kings upon the assignment of that supremacy unto them which hath been declared . when we make the king such an head of the catholick church as you make the pope , we shall seek unto him as the fountain of our faith , as you pretend to do unto the pope . for the present we give that honour to none but christ himself ; and for what we assign in profession unto the king , we answer it wholly in our practical submission . protestants never thought , nor said that any king was appointed by christ to be supreme infallible proposer of all things to be believed and done in the worship of god ; no king ever assumed that power unto himself . it is jesus christ alone who is the supreme and absolute lawgiver of his church , the author and finisher of our faith ; and it is the honour of kings to serve him in the promotion of his interest , by the exercise of that authority and duty which we have before declared . what unto the dethroning and dishonour as much as in you lyeth of christ himself , and of kings also , you assign unto the pope , in making him the supreme head and fountain of their faith , hath been already considered . this is the substance of what you except against protestants either as to opinion or practice in this matter of deference unto kingly authority in things ecclesiastical . what is the sense of your church which you prefer unto your sentiments herein , i shall after i have a little examined your present pretensions manifest unto you , ( seeing you will have it so , ) from those who are full well able to inform us of it ; fas mihi pontificum sacrata resolvere jura , — atque omnia ferre sub auras , ●siqua tegunt ; tenear romaenec ligebus ullis . for your own part you have expressed you se●f in this matter so loosely , generally and ambiguously , that it is very hard for any man to collect from your words , what it is that you assert , or what you deny . i shall endeavour to draw out your sense by a few en●quiries . as . do you think the king hath any an ●ority vested in him as king in ecclesiastical affairs , and over ecclesiastical persons ? you tell us , that catholicks observe the king in all things as well eeclesiastick as civil , pag. . that in the line of corporal power and authority the king is immediately under god , p. . with other words to the same purpose , if they are to any purpose at all . i desire to know whither you grant in him an authority derived immediately from god in and over ecclesiastical affairs , as to convene synods or councils , to reform things amiss in the church , as to the outward administration of them ? or do you think that he hath such power and authority to make , constitute or appoint laws with penal sanctions in and about things ecclesiastical ? and secondly , do you think that in the work which he hath to do for the church , be it what it will , be may use the liberty of his own judgement directed by the light of the scripture , or that he is precisely to follow the declarations and determinations of the pope ? if he have not this authority , if he may not use this liberty , the good words you speak of catholicks , and give unto him , signifie indeed nothing at all . if then he hath , and may , you openly rise up against the bulls , briefs and interdicts of your popes themselves and the universal practice of your church for many ages . and therefore i desire you to inform me thirdly , whether you do not judge him absolutely to be subject and accountable to the pope for what ever he doth in ecclesiastical affairs in his own kingdoms and dominions ? if you answer suitably to the principles , maximes and practise of your church , you must say he is ; and if so , i must tell you that whatever you ascribe unto him in things ecclesiastical , he acts not about them as king , but in some other capacity . for to do a thing as a king , and to be accountable for what he doth therein to the pope , implyes a contradiction . fourthly , hath not the pope a power over his subjects , many of them at least , to convent , censure judge and punish them , and to exempt them in criminal cases from his jurisdiction ? and is not this a fair supremacy that it is meet he should be contented withal , when you put it into the power of another to exempt as many of his subjects as he pleaseth and are willing , from his regal authority ? . when you say , that in matters of faith , kings for their own ease remit their subjects to their papal pastor , pag. . whether you do not collude with us , or indeed do at all think as you speak ? do you think that kings have real power in , and about those things wherein you depend on the pope , and only remit their subjects to him for their own ease ? you cannot but know that this one concession would ruine the whole papacy , as being expresly destructive of all the foundations on which it is built . nor did ever any pope proceed on this ground in his interposures in the world about matters of faith ; that such things indeed belonged unto others , and were only by them remitted unto him for their ease . . whether you do not include kings themselves in you● general assertion , pag. . that they who after papal decisions remain cont●nacious forfeit their christianity ? and if so , whether you do not at once overthrow all your other splendid concessions , and make kings absolute dependents on the pope for all the priviledges of their christianity , and whether you account not among them , their very regal dignity it self ? whereby it may easily appear how much protestant kings and potentates are beholding unto you , seeing it is manifest that they live and rule in a neglect of many papal decisions and determinations . . whether you do not very fondly pretend to prove your roman catholicks acknowledgement of the power of princes to make laws in cases ecclesiastical , from the laws of justinian , p. . whereas they are instances of regal power in such cases plainly destructive of your present hildebrandine faith and authority : and whether you suppose such laws to have any force or authority of law , without the papal sanction and confirmation ? . whither you think indeed that confession unto priests is such an effectual means of securing the peace and interest of kings as you pretend , p. . and whether queen elizabeth , king james , henry the third and fourth of france had cause to believe it ; and whether you learned this notion from parry , raviliac , mariana , clement , parsons , allen , garnet , gerard , oldcome , with their associates ? . whether you forgot not your self when you place aaron and joshuah in government together ? p. . . whether you really believe , that the pope hath power only to perswade in matters of religion as you pretend ? p. . and if so ; from what topicks he takes the whips , wires and racks that he makes use of in his inquisition ? and whether he hath not a right even to destroy kings themselves , who will not be his executioners in destroying of others ? i wish you would come out of the clouds , and speak your mind freely and plainly to some of these enquiries . your present ambiguous discourse , in the face of it fai●ed unto your interest , gives no satisfaction , whilest these snakes lye in the grass of it . wherefore leaving you a little to your second thoughts , i shall enquire of your masters and fathers themselves , what is the true sense of your church in this matter , and we shall find them speaking it out plainly and roundly : for they tell us , . that the government of the whole catholick church is monarchical : a state wherein all power , is derived from one fountain , one and the same person . this is the first principle that is laid down by all your writers , in treating of the church and its power ; and that which your great cardinal baronius layes as the foundation on whirh he builds the huge structure of his ecclesiastical annals . . that the pope is this monarch of the church : the person in whom alone the soveraign rule of it is originally vested : so that it is absolutely impossible that any other person should have , enjoy , or use any ecclesiastical authority , but what is derived from him . i believe you suppose this sufficiently proved by bellarmine or others . your self own it , nor can deny it without a disclaimure of your present papacy . and this one principle perfectly discovers the vanity of your pretended attributions of power in ecclesiastical things to kings and princes . for to suppose a monarchical estate , and not to suppose all power and authority in that state to be de●ived from the monarch in it and of it alone , is to suppose a perfect contraiction , or a state monarchical that is not monarchical . protestants place the monarchical state of the catholick church in its relation unto christ alone : and therefore it is incumbent on them to assert that no man hath , or can have a power in the church as such , but what is derived from and communicated unto him by him . and you placing it in reference unto the pope , must of necessity deny that any power can be exercised in it , but what is derived from him , so that whatever you pretend in this kind to grant unto kings , you allow it unto them only by concession or delegation from the pope . they must hold it from him in cheif , or he cannot be the chief only , and absolute head and monarch of the catholick church which you would perswade us to believe that he is : kings then may even in church affairs be strikers under him ; be the servants and executioners of his will and pleasure ; but authority from god immediately in and about them they have none , nor can have any whilest your imaginary monarchy takes place . this one fundamental principle of your religion sufficiently discovers the insignificancy of your florish about kingly authority in ecclesiastical things , seeing upon a supposition of it , they can have none at all . but you stay not here ; for . you ascribe unto your popes an universal dominion even in civil things over all christian kings and their subjects . in the explanation of this dominion , i confess you somewhat vary among your selves ; but the thing it self is generally asserted by you , and made a foundation of practice . some of you maintain that the pope by divine right and constitution hath an absolute supream dominion over the whole world . this opinion , bellarmine lib. . de pont. cap. . confesseth to be maintained by augustinus triumphus , alvarus , pelagius , hostiensis , and panoruitanus . and himself in the next words condemns the opinion of them who deny the pope to have any such temporal power , as that he may command secular princes , and deprive them of the kingdoms and principalities , not only as false but as down right heresie . and why doth he name the first opinion as that of four or five doctors , when it is the common opinion of your church , as baronius sufficiently manifests in the life of gregory the seventh ? that great preserver of your pontificial omnipotency in his bull against henry the german emperour , affirms that he hath power to take away empires , kingdoms and principalities , or what ●ver a mortal man may have , as platina records it in his life . as also pope nicholas the second in his epistle ad mediolanens ▪ asserts , that the rights both of the heavenly and earthly empires are committed unto him . and he that hath but looked on the dictates of the forenamed gregory confirmed in a council at rome , and defended by baronius , or into their decretals , knows that you give both swords to the pope , and that over and over . whence carerius , lib. . c. . affirms that it is the common opinion of the school divines that the pope hath plenissimam potestatem , plenary power over the whole world , both in ecclesiastical and temporal matters ; and you know the old comparison made by the canonists cap. de major . & obed. between the pope and the emperour , namely that he is as the sun , the emperour as the moon , which borrows all its light from the other . bellarmine and those few whom he follows , or that follow him , maintain that the pope hath this power only indirectly and in order unto spiritual things ; the meaning of which assertion as he explains himself , is , that besides that direct power , which he hath over those countreys and kingdoms which on one pretence or other he claims to be feaudatory to the roman see , which are no small number of the chiefest kingdoms of europe , he hath a power over them all , to dispose of them , their kings and rulers , according as he judgeth it to conduce to the good and interest of the church : which as it really differs very little from the ●ormer opinion , so barclay tells us that pope sixtus was very little pleased with that seeming depression of the papal power , which his words intimate . but the stated doctrine of your church in this matter is so declared by bozius , augustinus triumphus , carerius , schioppius , marta and others , all approved by her authority , that there can be no question of it . moreover to make way for the putting of this indirect power into direct execution , you declare , . that the pope is the supream judge of faith , and his declarations and determinations so far the rule of it , as that they are to be received , and finally submitted unto : not to do so , is that which you express heresie , or schism , or apostacy . about this principle also of your profession there have been , as about most other things amongst you , great disputes and wranglings between the doctors and props of your church . much debate there hath been whither this power be to be attributed unto the pope without a council , or above a council , or against one . about these chimaera's are whole volumes filled with keen and subtil argumentations . but the popes personal , or at least cathedral determination hath at length prevailed . for whatever some few of you may whisper unto your own trouble and disadvantage , to the impeachment of his personal infallibility , you are easily decryed by the general voice of your doctors ; and besides those very persons themselves , wherever they would place the infallibility of the church that they fancy , are for●ed to put it so far into the popes hand and management , as that whatever he determines with the necessary solemnities in matters of faith , is ultimately at least to be acquiesced in . so your self assure us , averring that he who doth not so , forfeits his christianity , and consequently all the priviledges which thereby he enjoyes ; and we have reason sufficient from former experience to believe that the pope have he ability unto his will , is ready enough to take the forfeiture . whither upon a princes falling into heresie , in not acquiescing in your papal determinations , his subjects are discharged ipso facto from all obedience unto him , as dominicus bannes and others maintain , or whither there needs the denunciation of a sentence against him by the pope for their absolution , you are not agreed . but yet . you affirm that in case of such disobedience unto the pope , he is armed with power to depose kings and princes , and to give away , and bestow their kingdoms and dominions on others ; innumerable are the instances whereby the popes themselves have justified their claim of this power in the face of the world , and it were endless to recount the emperours , kings , and free princes that they have attempted to ruine and destroy , ( in the persuit of some wherof they actually succeeded ) with the desolations of nations that have ensued thereon . i shall mention but one and that given us in the dayes of our fathers , and it may be in the memory of some yet alive . pope pius v takes upon him contrary to the advice and entreaties of the emperour of germany and others , to depose queen elizabeth , and to devote her to destruction . to this end he absolved all her subjects from their allegiance , and gave away her kingdoms and dominions to the spaniard , assisting him to his utmost in his attempt to take possession of his grant : and all for refusing obedience to the see of rome . you cannot i presume be offended with my mention of that which is known unto all , for these things were not done in a corner . and is it not hence evident that all the power which you grant unto kings , is meerly precarious , which they hold of your pope as tenants at will ? and should they not appear to do so , were his force , wit and courage answerable to his will and pretence of authority ? but be it that because you cannot help it , you suffer them to live at peace and quietness in the main of their rule , yet you still curb them in their own dominions ; for . you exempt all the clergy from under their rule and power . see your bellarmine sweating to prove that they are not bound to their laws , so as to be judged by them , without their leave , if they transgress ; or to pay any tribute , de cleric . lib. . cap. . they are all reserved to the power and jurisdiction of the pope . and he that shall consider into what a vast and boundless multitude by reason of the several disorderly orders of your city monks and friars , your clergy is swelled into in most places of europe , will easily perceive what your interest is in every kingdom of it . i am perswaded there is scarce a considerable nation wherein the profession of your religion is enthroned , in which the pope hath not an . able fighting men , that are his peculiar subjects , exempted from the power and jurisdiction of kings themselves ; which you must needs conceive to be a blessed interpretation of that of the apostle , let every soul be subject to the higher powers . and . you extend the papal power to things as well as persons in the dominions of all kings and commonwealths . for the lands and possessions that are given unto any of the popes especial subjects , you will have to be exempted from tributes and publick burdens of the state . and you farther contend that it is not in the power of any kings or rulers , to hinder such alienations of lands and possessions from their dominions . by this means no small part of the territories of many princes is subduced from under their power . the dreadful consequences of which principles so startled the wise state of venice , that you know they disputed it to the utmost with your vice-god paul the v. in dealing with them , as i remember , their attempt was successless : for notwithstanding the defence made of the papal process against them by baronius , bellarmine and others , yet the actings of that sober state in forbidding such alienation of lands and fees from their rule and power without their consent , with their plea for the subjection of ecclesiasticks unto them in their own dominions , was so vindicated by doctor paul suave , marsilius of padua , and others , that the horns of the bull which had been thrust forth against them into so great a length , were pulled in again . i told you in the entrance of this discourse , how unwilling i should have been to have given you the least disquietment in your way , had you only attempted to set off your own respects unto royal power unto the best advantage you could ; but your setting up your principles and practices in competition with those of protestants of any sort whatever , and preferring them before and above them as unto your deference unto kings , and that in matters ecclesiastical , hath made these few instances expressive of the real sense of your church in this matter , as i suppose necessary and equal . chap. . scripture . story of the progress and declension of religion vindicated . papal artifices for the promotion of their power and interest . advantages made by them on the western empire . you proceed pag. . unto the animadvèrsions on your . paragraph , entituled scripture , wherein how greatly and causelesly it is by you undervalued , is fully declared . but whatever is offered in it for the discovery of your miscarriage and your own conviction , you wisely pass over without taking notice of it at all ; and only repeat again your case to the same purpose , and almost in the very same words you had done before . now this i have already considered and removed out of our way , so that it is altogether needless to divert again to the discussion of it . that which we have to do , for the answering of all your cavils and objections in and about the case you frame and propose , is , to declare and manifest the scriptures sufficiency for the revelation of all necessary truths therein affording us a stable rule of faith every way suited to the decision of all differences in and about religion , and to keep christians in perfect peace , as it did of old ; and this we have already done . why this proper work of the scripture is not in all places and at all times effected , proceeds from the lusts and prejudices of men , which when by the grace of god they shall be removed , it will no longer be obstructed . your next attempt p. . is upon my story of the progress and corruption of christian religion in the world , with respect unto that of your own . yours , you tell us , is serious , temperate , and sober ; every way as excellent as suffenus thought his verses . mine , you say , is wrought with defamation and wrath against all ages and people ; very good . i doubt not but you thought it was fit you should say so , though you knew no reason why , nor could fix on any thing in it for your warrant in these intemperate reproaches . do i say any thing but what the stories of all ages , and the experience of christendome do proclaim ? is it now a defamation to report what the learned men of those dayes have recorded , what good men bewayled , and the sad effects whereof the world long groaned under , and was at length ruined by ? what wrath is in all this ? may not men be warned to take heed of falling into the like evils by the miscarriages of them that went before them without wrath and defamation ? are the books of the kings , chronicles , and prophets fraught with wrath and defamation because they report , complain of , and reprove the sad apostasies of the church in those dayes , with the wickedness of the kings , priests and people that it was composed of , and declare the abomination of those wayes of false worship , licenciousness of life , violence and oppression , whereby they provoked god against them to their ruine ? if my story be not true , why do you not disprove it ? if it be , why do you exclaim against it ? do i not direct you unto authors of unquestionable credit complaining of the things which i report from them ? and if you know not that many others may be added unto these by me named , testifying the same things , you know very little of the matter you undertake to treat about . but we need go no further then your self to discover how devoid of all pretence your reproaches are , and that by considering the exceptions which you put in to my story , which may rationally be supposed to be the most plausible you could invent , and directed against those parts of it which you imagined were most obnoxious to your charge . i shall therefore consider them in the order wherein they are proposed , and discover whether the keeness of your assault answer the noise of your out-cry at its entrance . first , you observe , that i say , joseph of arimathea was in england , but that he taught the same religion that is now in england . unto which you reply ; but what is that religion ? and this enquiry i have observed you elsewhere to insist upon . but i told you before , that i intend the protestant religion and that as confirmed and established by law in this kingdom ; and the advantage you endeavour from some differences that are amongst us , is little to your purposes , and less to the commendation of your ingenuity . for besides that there are differences of as high a nature , and considering the principles you proceed upon of greater importance among your selves , and those agitated with as great animosities and subtilties , as those amongst any sort of men at variance about religion in the world , you that so earnestly seek and press after a forbearance for your profession besides and against the established law , should not , me thinks , at the same time , be so forward in reproaching us , that there are dissenters in the kingdom from some things established by law , especially considering how utterly inconsiderable for the most part they are , in comparison of the things wherein you differ from us all . this i fear , is the reward that they have cause to expect from many of you , who are enclined to desire that you amongst others might be partakers of indulgence from the extremity of the law , though from others of you for whose sakes they are enclined unto those desires , i hope they may look for better things , and such as accompany charity , moderation , and peace , so that your first exception gives a greater impeachment unto your own candor and ingenuity then unto the truth or sobriety of my story . you proceed and say , that i tell you that the story of fugatius and damianus missioners of pope eleutherius , is suspected by me for many reasons , and reply , because you assign none , i am therefore moved to think they may be all reduced unto one , which is that you will not acknowledge any good thing ever to have come from rome . but see what it is for a man to give himself up unto vain surmizes . you know full well , that i plead , that you are no way concerned in what was done at rome in the dayes of eleutherius , who was neither pope nor papist , nor knew any thing of that which we reject as popery , so that i had no reason to disclaim or deny any good thing that was then done at rome , or by any from thence . besides , i can assure you , that to this day i would willingly own , embrace , and rejoyce in any good that is , or may be done there ; may i be truly and impartially informed of it ; and should be glad to hear of more then unprejudiced men have been able of late ages to inform us of . i am far from making an enclosure of all goodness unto any party of men in the world , and far from judging or condemning all , of any party , or supposing that no good thing can be done by them or proceed from them . such conceits are apt to flow from the high towring thoughts of infallibility and supremacy , and the confining of christianity to some certain company of men , in some parts of the world , which i am a stranger unto , i know no party among christians that is in all things to be admired , nor any that is in all things to be condemned ; and can perfectly free you , if you are capable of satisfaction , from all fears of my dislike of any thing , because it came , or comes from rome . for to me it is all one , from whence truth and virtue come . they shall be welcome for their own sakes . but you seem to be guided in these and the like surmizes by your own humour , principles and way of managing things in religion ; a lesbian rule , which will suffer you to depart from the paths of truth and charity , no oftener then you have a mind so to do . to deliver you from your mistake in this particular , i shall now give you some of those reasons , which beget in me a suspicion concerning the truth of that story about fagatius and damianus , as it is commonly told , only intimating the heads of them with all possible brevity . first then i suppose the whole story is built on the authority of the epistle of elutherius unto lucius , which is yet extant : other foundations of it , that i know of , is neither pleaded nor pretended . now there want not reasons to prove that epistle as the most of those fathered on the old bishops of rome , to be supposititious . for . the author of that epistle condemneth the imperial laws , and rejecteth them as unmeet to be used in the civil government of this nation , which eleutherius neither ought to have done , nor could safely do . . it supposeth lucius to have sent unto eleutherius to have the roman law sent unto him , which had been long before exercised in this nation , and was well known in the whole province , as he witnesseth of dayes before these ; gallia causidicos docuit facunda brittannos . . the first reporters of this story agree not in the time wherein the matter mentioned in it , should fall out . beda lib. . cap. . assigns it unto the year . which was twenty two years before eleutherius was bishop , as baronius manifests . henricus de erfordia ascribes it unto the nineteenth year of the reign of verus the emperour who reigned not so many years at all . ado refers it unto the time of commodus with some part of whose reign the episcopacy of eleutherius did indeed contemporate . . geoffrey of monmouth the chief promoter of this report , joyneth it with so many lyes and open fictions , as may well draw the truth of the whole story into question . so that divers would have us believe that some such thing was done at one time or other , but when they cannot tell . . both the epistle of eleutherius , and the reporters of it , do suppose that lucius to whom he wrote , was an absolute monarch in england , king over the whole kingdom with supreme authority and power , ruling his subjects by the advice of his nobles , without being obnoxious unto or dependent in his government on any others . but this supposition is so openly repugnant to the whole story of the state of things in the province of england in those dayes , so that it is beyond the wit of man to make any reconciliation between them : for besides that caesar and tacitus do both plainly affirm , that in the dayes of the romans ●●ance upon this island , there was no such king or monarch among the brittans , but that they were all divided into several toparchies , and 〈◊〉 ●ortal feuds and variance among themselves , 〈…〉 de for the conquest of them all , it was now become a presidiary province of the roman empire , and had been so from the dayes of claudius , as suetonius , tacitus and dio inform us . especially was it reduced into , and settled in that form by pub. ostorius in the dayes of nero , upon the conquest of boadicia queen of the iceni , and fully subjected in its remainders unto the roman yoak and laws , after some struglings for liberty , by julius agricola in the dayes of vespatian , as tacitus assures us in the life of his father in law. in this estate brittan continued under nerva and trajan , the whole province being afterwards secured by hadrian from the incursion of the picts and other barbarous nations , with the defence of his famous walls , whereof spartianus gives us an account . in this condition did the whole province continue unto the death of commodus , under the rule of vlpius marcellus as we are informed by dio and lampridius . this was the state of affairs in britain , when the epistle of eleutherius is supposed to be written . and for my part i cannot discover where this lucius should reign with all that soveraignty ascribed unto him . baronius thinks he might do so beyond the picts wall , which utterly overthrows the wholy story , and leaves the whole province of brittan , utterly unconcerned in the coming of fugatius and damianus into this island . these are some , and many other reasons of my suspition i could add , manifesting it to be far more just then yours that i had no reason for it , but only because i would not acknowledge that any good could come from rome . let us now see what you further except against the account i gave of the progress and declension of religion in these , and other nations . you add , then say you , succeeded times of luxury , sloth , pride , ambition , scandalous riots , and corruption both of faith and manners over all the christian world , both princes , priests , prelates and people . but you somewhat pervert my words , so to make them lyable unto your exception : for as by me they are layed down , it seems you could find no occasion against them . i tell you p. . that after these things a sad decay in faith and holiness of life befell professors , not only in this nation , but for the most part all the world over ; the stories of those dayes are full of nothing more then the oppression , luxury , sloth of rulers , the pride , ambition and unseemly scandalous contests for preheminence of sees , and extent of jurisdiction among bishops , the sensuality and ignorance of the most of men . now whether these words are not agreeable to truth and sobriety , i leave to every man to judge , who hath any tolerable acquaintance with history , or the occurrences of the ages respected in them . your reply unto them is , not a grain of virtue or goodness we must think in so many christian kingdoms and ages : but why must you think so ? who induceth you thereunto ? when the church of israel was professedly far more corrupted , then i have intimated the state of the christian church in any part of the world to have been , yet there was more then a grain of virtue or goodness , not only in elijah , but in the meanest of those seven thousand who within the small precincts of that kingdom had not bowed the knee to baal : i never in the least questioned , but that in that declension of christianity which i intimated , and remission of the most from their pristine zeal , but that there were thousands and ten thousands that kept their integrity and mourned for all the abominations that they saw practiced in the world . pray reflect a little upon the condition of the asian churches mentioned in the revelation . the discovery made of their spiritual state by christ himself chap. . . was within less then forty years after their first planting , and yet you see most of them had left their first love , and were decayed in their faith and zeal . in one of them there were but a few names remaining that had any life and integrity for christ ; the body of the church having only a name to live , being truly and really dead , as to any acts of spiritual life , wherein our communion with god consists . and do you make it so strange , that whereas the churches that were planted and watered by the apostles themselves and enriched with many excellent gifts and graces , should within the space of less then forty years , by the testimony of the lord christ himself , so decay and fall off from their first purity , faith and works , that other churches who had not their advantages , should do so within the space of four hundred years , of which season i speak ? i fear your vain conceit of being rich and wanting nothing , of infallibility and impossibility to stand in need of any reformation , of being as good as ever any church was , or as you need to be , is that which hath more prejudiced your church in particular then you can readily imagine . and what i affirmed of those other churches , i know well enough how to prove out of the best and most approved authors of those dayes . if besides historians which give sufficient testimony unto my observation , you will please to consult , chrysostome hom. . de incomprehens . dei natur . hom. . in ac. . hom. . in heb. . and augùstin . lib. de fid. & bon . op . cap. . you will find that i had good ground for what i said . and what if i had minded you of the words of salvian de provid . lib. . quemcunque invenies in ecclesia non aut ●briosum , aut adulternus , aut fornicatorem , aut raptorem , aut ganeonem , aut latronem , aut homicidam , & quod omnibus potius est , prope haec cuncta sine fine ? should i have escaped your censure of giving you a story false and defamatory , loaden with foul language against all nations , ages and conditions , that none can like who bear any respect either to modesty , religion or truth : ne saevi magne sacerdos . what ground have you for this intemperate railing ? what instance can you give of any thing of this nature ? what expression giving countenance unto this severity ? if you will exercise your self in writing fiats , you must of necessity arm your self with a little patience to hear sometimes things that do not please you , and not presently cry out , defamations , false , wrath , foul language , &c. i suppose you know that not long after the times wherein i say religion as the power and purity of it much decayed in the world , that god brought an overflowing scourge and deluge of judgements upon most of the nations of europe , that made profession of christianity . what in sadness do you think might be the cause of that dispensation of his providence ? do you think that all things were well enough amongst them , and that in all things their wayes pleased god ? is such an apprehension suitable to the goodness , mercy , love and faithfulness of god ? or must he lose the glory of all his properties in the administration of his righteous judgements , rather then you will acknowledge a demerit in them whom he took away as with a flood ? so indeed the jews would have had it of old under their sufferings ; but he pleaded and vindicated the equality and righteousness of his wayes against their proud repinings . pray be as angry with me as you please , but take heed of justifying any against god : the task will prove too hard for you . and yet to this purpose are your following contemptuous expressions ; for unto my observation , that after these times , the goths and vandals with others , overflowed the christian world , you subjoyn , either to punish them we may believe , or to teach them how to mend their manners . sir , i know not what you believe , or do not believe , or whither you believe any thing of this kind or no. but i will tell you what i am perswaded all the world believes , who know the story of those times , and are not atheists : and it is , that though the goths and vandals , saxons , huns , francks and longobards , with the rest of the barbarous nations , who divided the provinces of the western empire amongst them , had it may be no more thoughts to punish the nations professing christianity , for their sins , wickedness and superstition , ( though one of their chief leaders proclaimed himself the scourge of god against them ) then had the king of babylon to punish judah for her sins , and idolatry in especial , yet that god ordered them , no less then he did him in his providence for those ends which you so scorn and despise , that is , either to punish them for their sins , or to provoke them to leave them by repentance . take heed of being a scoffer in these things , least your bands be made strong . god is not unrighteous who exerciseth judgement . the judge of all the world will do right . nor doth he afflict any people , much less extirpate them from the face of the earth without a cause . many wicked , provoking , sinful idolatrous nations , he spareth in his patience and forbearance , and will yet do so ; but he destroyes none without a cause . and all that i intended by the remembrance of the sins of those nations , which were exposed unto devastation , was but to shew that their destruction was of themselves . you leap unto another clause which you rend out of mydiscourse , that these pagans took at last unto christianity , and say , happily because it was a more loose and wicked life then their own pagan profession . but are you not ashamed of this trifling ? doth this disprove my assertion ? is it not true ? did they not do so ? did not the above mentioned nations when they had settled themselves in the provinces of the empire , take upon them the profession of the christian religion ? did not the saxons do so in brittany the francks in gaule , the goths and longobards in italy , the vandals in africk , the huns in bannonia ? i cannot believe you are so ignorant in these things , as your exceptions bespeak you . nor do i well understand what you intend by them , they are so frivolous and useless , nor surely can any man in his right wits suppose them of any validity to impeach the evidence of the known stories , which my discourse relates unto . but you lay more weight on what you cull out in the next place , which as you have layed it down is , that these now christened pagans advanced the popes authority , when christian religion was now grown degenerate , and say , now we come to know how the roman bishop became a patriarch above the rest , by means namely of the new converted pagans . but i wonder you speak so nicely in their chief affair . as though that were the question whether the bishop of rome according unto some ecclesiastical constitutions were made a patriarch or no , and that whither he were not esteemed to have some kind of preheminence in respect of those other bishops , who upon the same account were so stiled . when we have occasion to speak of this question we shall not be backward to declare our thoughts in it . for the present you represent the pope unto us as the absolute head of the church catholick , the supream judge of all controversies in religion , the sole fountain of unity , and spring of all ecclesiastical jurisdiction , &c. nor did i say that your pope was by these nations after their conversion advanced unto the height you labour now to fix him in , but only that his authority was signally advanced by them , which is so certain a truth that your own historians and annalists openly proclaim it , and you cannot deny it unless you would be esteemed the most ungrateful person in the world . but this is your way and manner ; all that is done for you is meer duty , which when it is done you will thank no man for . are all the grants of power , priviledges and possessions made unto your papal see , by the kings of this nation both before and since the conquest , by the kings of france , and emperours of the posterity of charles the great , by the kings of poland , denmark and sweden , by the longobards in italy not worth your thanks ? it is well you have got your ends ; the net may be cast away when the fish is caught . but an odd chance , you say , it was that they should think of advancing him to what they never heard either himself or any other advanced unto before among christians : but yet this was done , and no such odd chance neither . your popes had for a season before been aspiring to greater heights then formerly they had attained unto , and used all wayes possible to commend themselves and their authority , not what truly it was , but what they would have it to be , unto all with whom they had to do ; and thereupon by sundry means and artifices imposed upon the nations some undue conceits of it , though it was not fully nor so easily admitted of as it may be you may imagine . but in many things they were willing to gratifie him in his pretensions , little knowing the tendency of them ; many things he took the advantage of their streights and divisions to impose upon them ; many things he obtained from them by flattery and carnal compliances , untill by sundry serpentine advances he had brought them all unto his bow , and some of the greatest of them to his stirrup . it was yet more odd , say you , and strange that all christendome should calmly submit unto a power set up anew by young converted pagans : no prince or bishop either here or of any either christian kingdom either then or ever after to this day excepting against it . had not all the bishops and priests of africa , egypt , syria , thrace , greece and all the christian world acknowledged by an hundred experiments the supream spiritual authority of the roman patriarch in all times before this deluge of goths and vandals ? but why do i expostulate with you , who write these things not to judicious readers , but to fools and children , who are not more apt to tell a truth , then to believe a lye . but sir , you shall quickly see whose discourse , yours or mine , stand in need of week and credulous reader . that which you have in this place to oppose is only this , that your papal authority received a signal advancement , by and among the northern nations , who after long wars divided the provinces of the western empire among them . now this is so broad a truth , that nothing but brutish ignorance , or obstinate perversness can possibly cause any man to call it into question . it was not absolutely the setting up of the papacy , but an accession unto the papal power and authority which i ascribed unto that original . and this if you dare to deny , it were easie out of your own annalists to overwhelm you with instances in the confirmation of it . but yet neither were your concessions made , nor his assumptions carried on in that silence which you fancy , when you imagine , that his aspirings were neither taken notice of , nor opposed , but that all christendom should calmly submit unto them . where do you think you are , that you talk at this rate ? did you never read of any opposition made in former dayes unto your pretended papal power ? none at all ? from no kings , no princes , no bishops , no parts of christendom ? happy man , who hath lived so quietly as you seem to have done , and so little concerned in things past or present . did you never read or hear of the declarations and edicts of emperours and kings , of determinations of councils , writings of learned men in all ages against your papal usurpations ? did you never hear how before the times that we now talk of , irenaeus reproved victor , how cyprian opposed cornelius and stephen , how the councils of africk admonished celestine and boniface of their miscarriages in their claims of power and jurisdiction ? are you an utter stranger unto the opposition made by the german emperours unto your hildebrandine supremacy , with the books written against your pretensions to that purpose ? have you not read your own baronius a great part of whose voluminous annals consists in his endeavours to vindicate your papal power from the open opposition that was made to its introduction in every age ? you must needs sleep quietly , seeing you lye so far from noise . i have already in part let you see the fondness of this dream , that your papal supremacy was ever calmly submitted unto , and have manifested that it was publickly condemned before it was born . but because i then confined my self unto more antient times then those which are now under discourse , i shall mind you of a few instances of the opposition made unto it , either about or presently after that signal advancement , which i affirmed that it received from the newly converted nations of the west . about the year . presently after the saxons had received christianity , and therewithall contributed their power , some of them at least to the furtherance of your papal claim , which was then set on foot , though in a much inferiour degree unto what you have since promoted it unto , it was publickly excepted against and disclaimed by a convention or synod of the brittish clergy , who denyed that they owed any subjection unto the see of rome , or any respect , but such as christians ought to bear one towards another , and would not give place unto its authority in things of very small weight and moment . bed. hist. lib. . cap. . concil . anglic. p. . the sixth general council that condemned pope honorius for an heretick , an. . with the second nicene , an. . which confirmed the same sentence , do shrewdly impeach your present supremacy . in the fourth council of constantinople , an. . the epanagnosticum of basilius the emperour to the synod approved by them all , begins thus : cum divina & benignissima providentia nobis guberncula universalis navis commisit , omne studium arripuimus , & ante publicas curas , ecclesiasticas contentiones dissolvendi : whereas the gratious divine providence has committed unto us , the government of the vniversal ship , we have taken all occasion before other publick cares to dissolve or compose ecclesiastical dissensions . how suitable these expressions of the emperour are unto your present pretensions , your self may judge . and having mentioned that synod which you call the eighth general council , because of its opposition to the learned photius , i shall only ask of you , whither you think there was no exception made to your supremacy by that photius , with the emperours and bishops of the east , who consulted with him , and afterwards justified him against the censures , procured against him by pope nicholas and hadrian ? do not all your writers to this day complain of this opposition made unto you by photius ? what think you of the council of frankford assembled by charles the great , which so openly condemned that doctrine which pope hadrian and the roman clergy with him laboured so earnestly to promote , as we shall afterwards shew ? in the same order you may place the councils that deposed their popes , as did one at rome under otho the emperour , john the . a sweet bishop , an. . another at sutrinum an. . when cerberus as baronius himself confesseth , ruled at rome , an. . n. . three popes at once domineering there , vno contra duos , saith sigibert , & duobus contraunum , de papat● contendentibus , rex contra eos vadit , eosque canonica & imperiali censura deponit . one against two , and two against one contending about the papacy , the king went against them all , and deposed them by canonical and imperial censure . or as platina vit. greg. . henricus habita synodo , tria ist a teterrima monstra abdicare se magistratu coegit : henry calling a synod compelled those three filthy monsters ( benedict , silvester and gregory ) to renounce their magistracy or papacy . have you not heard how many synods and councils were convened against the usurpations and innovations of gregory the seventh , as at worms , papia , brixia , ments , and elsewhere ? what think you of the assembly at clarendon here in england , an. . where it was decreed saith matth. paris , juxta antiquas regni consuitudines non licere vel archiepiscopis vel episcopis vel aliis personis exire regnum absque licentia regis , that according to the antient customs of the kingdom it was not lawful for any archbishops , bishops or other persons to depart the kingdom without the leave of the king ; that is to go to rome , and that in all appeals , ultimo perveniendum ad regem ita ut non debeat ulterius procedi sine assensu domini regis , the last is to be made unto the king , without whose assent no further process ought to be made . for opposition unto which decree thomas of becket had the hap to become a traytor and a saint . the stories of the patriarchs of ravenna in times more remote , and in those of the council of constance and basil in latter ages are too well known to be particularly again insisted on . were princes more silent then synods ? reconcile if you are able the laws of charles the great and his son lewis with their popes now claimed authority . henry the second of germany both deposed popes and limited their power . henry . attempted no less , though with less success . see sigibert chron. an. . platin. vita gregor . . sigon . de reg. lib. . from that time forward untill the reformation no one age can be instanced in , wherein great , open and signal opposition was not made unto the papal authority , which you seek again to introduce . the instances already given are sufficient to convince the vanity of your pretence , that never any opposition was made unto it . of the same nature is that which you nextly affirm , of all the bishops and priests of africa , egypt , syria , thrace , greece , and all the christian world by an hundred experiments acknowledging the supream spiritual authority of the roman patriarch . i must i see still mind you of what it is that you are to speak unto . it is not the patriarchate of your pope , with the authority , priviledges and preheminences which by virtue thereof he layes claim unto , but his singular succession to christ , and peter , in the absolute headship of the whole catholick church , that you are treating about . now supposing you may be better skilled in the affairs of the eastern church then for ought as i can yet perceive you are in those of the western , let me crave this favour of you , that you would direct me unto one of those hundred experiments , whereby the acknowledgment you mention , preceding the conversion of the nothern nations , may be confirmed . it will i confess unto you be a singular kindness , seeing i know not where to find any one of that nature within the time limited ; no● to tell you the truth , since unto this day . for i suppose you will not imagine that the faigned prosessions of subjection , which poverty and hopes of supplies from the court of rome hath extorted of late from some few mean persons whose titles only were of any consideration in the world , will deserve any place in this disquisition . untill you are pleased therefore to favour me with your information , i must abide in my ignorance of any such experiments as those which you intimate . the artifices i confess of your popes in former dayes to draw men , especially in the eastern church to an acknowledgement of that authority , which in their several seasons they claimed , have been many , and their success various . sometimes they obtained a seeming compliance in some ; and sometimes they procured their authors very shrewd rebukes . it may not be amiss to recount some of them . . upon all occasions they set forth themselves ; the dignity and preheminence of your see , with swelling encomiums and titles , asserting their own primacy and power . such self assumings are many of the old papal epistles stuffed withall . a sober humble christian cannot but nauseate at the reading of them . for it is easily discernable how antievangelical such courses are , and how unbecoming all that pretend themselves to be disciples of jesus christ ; from these are their chiefest testimonies in this case taken ; and we may say of them all , they bear witness to themselves , and that contrary to the scripture , and their witness is not true . . when , and wherever such letters and epistles as proclaimed their priviledges have been admitted through the inadvertency of modesty of them to whom they were sent , unwilling to quarrel with them about the good opinion which they had of themselves ( which kind of entertainment they yet sometimes met not withall ) the next successors allwayes took for granted , and pleaded what their predecessours had presumptuously broached , as that which of right and unquestionably belonged unto them . and this they made sure of , that they would never lose any ground , or take any one step backwards from what any of them had advanced unto . . wherever they heard of any difference among bishops , they were still imposing their vmpirage upon them , which commonly by the one or other of the parties at variance , to ballance thereby some disadvantages , that they had to wrestle withall , was admitted ; yea sometimes they would begin to take part with them that were openly in the wrong , even hereticks themselves , that they might thereby procure an address to them from others , which afterwards they would interpret as an express of their subjection . and wherever their vmpirage was admitted , they were never wanting to improve their own interest by it , like the old romans who being chosen to determine a controversie between other people about some lands , adjudged them unto themselves . . if any person that was really injured , or pretended so to be , made any address unto them for any kind of relief , immediately they laid hold of their address as an appeal to their authority , and acted in their behalf accordingly , though they were sometimes chidden for their pains , and advised to meddle with what they had to do withall . . did any bishops of note write them letters of respect , presently in their rescripts they return them thanks for their profession of subjection to the see apostolick ; so supposing them to do that , which in truth they did not , they promise to do for them that which they never desired , and by both made way for the enlargment of the confines of their own authority . . where any prince or emperour was entangled in his affairs , they were still ready to crush them into that condition of trouble , from whence they could not be delivered but by their assistance ; or to make them believe that their adherence unto them , was the only means to preserve them from ruine , and so procured their suffrage unto their authority . unto these and the like heads of corrupt and sinful artifices may the most of the testimonies commonly pleaded for the popes supremacy be referred . by such wayes and means hath it been erected . yet far enough from any such prevalency for seven hundred years , as to afford us any of the experiments which you boast of . the next thing you except against in my story , is , my affirming that austin the monk who came hither from rome , was a man as far as appears by story the little acquainted with the gospel . in the repetition of which words to keep your hand in ure , you leave out that expression as far as appears by the story , which is the evidence whereunto i appeal for the truth of my assertion , and add to aggravate the matter , the word very , very little , and then add , here is the thanks that good st. austin hath , who out of his love and kindness entred upon the wild forrest of our paganism , with great hazards and inexpressible sufferings of hunger , cold , and other corporal inconveniencies ! but in the place you except against , i acknowledge that god made him a special instrument in bringing the scripture or gospel amongst us , which i presume also he declared , according to the light and ability which he had . but you are your own mothers son ; nothing will serve your turn , but absolute , most pure and perfect . for what i have further intimated of him , there are sundry things in the history of his coming hither , and proceedings here that warrant the suggestion . the questions that he sent for resolution unto gregory at rome , discover what manner of man he was . let a man be never so partially addicted unto him , and his work , he must acknowledge that their frivolousness and impertinency , considering the work he had in hand , discover somewhat besides learning and wisdom in him . so also did his driving of . men , besides an innumerable company or women and children altogether into the river swale in yorkshire , and there causing them to baptize one another : his contest with the british bishops about the time of the observation of easter , breaking the peace for a circumstance of a ceremony that hath cost the church twenty times more trouble then it is worth , is of the same nature . and i desire to know whence you have your story of his inexpressible suffering here amongst us . all that i can find , informs us that he was right meetly entertained by king ethelbert , at his first landing by the means of berda his wife a christian before his coming , with all plentifull provision for himself and his companions . the next news we hear of him , is about his archiepiscopacy , his pall , and his throne , from whence he would not rise to receive the poor brittans that came to confer with him . further of his sufferings as yet i can meet with nothing . and these are the things which you thought your self able to except against in my story or the progress and declension of religion . the summ of it i shall now comprize in some few assertions , which you may do well to consider , and get them disproved . . the first is , that the gospel was preached in this island in the dayes of the apostles , by persons coming from the east , directed by the providence of god for that purpose ; most probably by joseph of arimathea in chief , without any respect to rome , or mission from thence . . that the doctrine preached then by them , was the same that is now publickly professed in england ; and not that taught by the church of rome , where there is a discrepancy between us . . that the story of the coming of fugatius and damianus into the province of brittain , sent by eleutherius unto lucius , is uncertain , improbable , and not to be reconciled unto the state and condition of the affairs in these nations , at the time supposed for its accomplishment . . that about the fourth , fifth and sixth centuries , the generality of the professors of christian religion in the world , were wofully declined from the 〈◊〉 zeal , piety , faith , love and purity in the worship of god , which their predecessors in the same profession glorified god by ; and that in particular the 〈◊〉 church was much degenerated . . there the bishops of rome for five hundred years never laid claim unto that soveraign power and infallibility which they have challenged since the dayes of pope gregory the seventh . . that the bishops of rome in that space of time , pretending unto some disorderly supremacy over other bishops and churches , though incomparably short of their after and present pretences , were rebuked and opposed by the best and most learned men of those dayes . . that the distraction of the provinces of the western part of the empire by goths , vandals , hunns , saxons , alans , franks , longobards , and their associates , was to less just in the holy providence of god upon the account of the moral evils and superstitions of the professors of christianity amongst them , then was that which afterwards ensued of the eastern provinces by the saracens and turks . . that these nations having planted themselves in the ●rovinces of the empire , together with christianity either received anew , or retained many paga●ish customs , ceremonies , rites and opinions therewithal . . that their kings , by grants of priviledges , donations and concessions of power , made partly out o blind zeal , partly to secure some interests of their own , exceedingly advanced the papal power , and confirmed their formerly rejected pretensions . . that when they began to perceive and feel the pernicious effects and consequences of their own facility , their grants being made a ground of farther incroachments , they opposed themselves in their laws and edicts and practices against them . . that there was on all hands a sad declension in the western church , in doctrine , worship and manners continually progressive unto the time of reformation . these are the principal assertions on which my story is built , and which it supposeth . if you have a mind to get them , or any of them called to an account and examined , i shall if god will , and i live , give them their confirmation from such undoubted records as you have no just cause to except against . chap. . reformation of religion . papal contradictions . ejice ancillam . some of your following leaves are such as admit of no useful consideration . wilful mistakes , diversions from the cause under debate , with vain flourishes make up both pages in them . i shall pass through them briefly , and give you some account from them of your self , and your prevarication in the cause whose defence you have undertaken . pag. . you undertake the thirteenth chapter of the animadversions , which discusseth the story of the reformation of religion , which you took up on common fame . fama malum quo non aliud velocius ullum . and that you may be able to say somewhat to the discourse before you , or to make a pretence of doing so , you wholly pass by every thing that is contained in it , and impose upon me that which is not in it at all , which you strenuously exagitate . for whereas a little to take off your edge in reflecting on the persons whom you supposed instrumental in the reformation , especially king henry the eighth , i minded you how easie a thing it was to deprive you of your pretended advantage , by giving you an account o● the wicked lives , with the brutish and diabolical pract●ces of many of your popes whom you account the heads of your church , and the very center wherein all the lines of your profession meet , you feign as though i had imposed all the crimes i intimated them to be guilty of , and many more whose names you ●eap together , upon popery , or the rel●gion that you profess ; yea that i should say that it is nothing else but only an heap of the wickcon●sses by you enumerated . now this i did not do , but you feign it of your own heads , that you may have somewhat to speak against , and a pretence of intimating in the close of your discourse , that you have considered the chapter about reformation , whereas in truth you have not spoken one word unto it , nor unto any thing contained in it . and yet when you have done , as if you had been talking about any thing wherein i am in the least measure concerned , you come in , in the close with your grave advice , that i should take heed of blaspheming that innocent catholick flock , which the angels of god watch over to protect them . as though a man could not remember the wicked crimes of your nocent popes , but he must be thought to blaspheme the innocent flock of christ , which never had greater enemies in this world , then some of them have been . if this be to blaspheme , then some of your own councils , all your historians , many of the most learned men of your church are notorious blasphemers . but you wilfully mistake , and begg that their schismatical papal faction may be esteemed the innocent catholick church of christ , without a concession whereof , your inferences and perswasions are very weak and feeble . of the like nature unto this , is your ensuing discourse about the contradictions which you fancied in your fiat lux to be imposed on papists , pag. . two things you insist upon , waving those that you had formerly mentioned , as finding them in their examination unable to yield you the advantage you thought to make of them ; you feign a new contradiction , which you say is imposed on papists . for say you , while our kings reign in peace , then the papist religion is persecuted as contrary to monarchy ; when we have destroyed that government , then is the papist harrassed , spoyled , pillaged , murdered , because their religion is wholly addicted unto monarchy , and papists are all for kings ; these are contradictions ; is there not somewhat of the power of darkness in this ? but you again mistake , and that i fear because you will do so ; there was no persecution of papists in this land at any time , but what was in persuit of some laws that were made against them . now not one of those laws intimate any such thing , as that they were opposite unto monarchy , but rather their design to promote a double monarchy on different accounts in this nation , the one of the pope , and the other of him to whom the kingdom was given by the pope , and who for many years in vain attempted to possess himself of it . and on that account were you charged with an opposition to our monarchs , but not unto monarchy it self . and yet i must say , that if what hath been before discoursed of your faith and perswasion concerning the papal soveraignty be well considered , it will be found that if not your religion , yet the principles of some of the chief professors of it , do carry in their womb a great impeachment of imperial power . nor can i gather , that in the times of our confusion you suffered as papists for your friendship and love to monarchy , whatever some individual persons amongst you might do : seeing some of you would have been contented with its everlasting seclusion , so that your interest in the land might have been secured . and whether your popes themselves be not of that mind , i leave to all men to judge , who know how much they are wont to preferr their own interest before the rights of other men . in the mean time you may take notice , that whilest men are owned to persue one certain end , they may at several times fix on mediums for the compassing of it , opposite and contrary one to another . haec non successit , alia aggrediamur via ; when one way fails , another quite contrary unto it may be fixed on . and whilest it is supposed that their end is the promotion of the papal interest , it is not improbable but that at several times you may make use of several wayes and means opposite and contrary one to another ; and that this may be imputed unto you , without the charge of contradictions upon you . but you may if you please omit discourses of this nature . i am none of those that would charge any thing upon you to your disadvantage in this world . neither do i desire your trouble any more then mine own . my aim is only to defend the truth which you oppose . your next attempt is to vindicate your self from any such intention in your application of ejice ancillam cum puero suo , as i apprehended . whither what you say to this purpose will satisfie your reader or no , i greatly question . for my part , as i shall speak nothing but what i believe to be according unto truth , so if i am , or have been at any time mistaken in my apprehension of your sense and mind , i am resolved not to defend any thing because i have spoken it . homo sum , and therefore subject to mistakes ; though i am not in the least convinced that i was actually mistaken in my conceptions of your sense and meaning in your fiat . but that we may not needlesly contend about words , yours or mine , i shall put you into a way whereby you may immediately determine this difference , and manifest that i mistook your intention , if i did so indeed . and it is this , do but renounce those principles , which if you maintain , you constantly affirm all that in those words i supposed you to intimate , and this strife will be at an end . and they are but these two ; . that all those who refuse to believe and worship god according to the propositions and determinations of your church , are hereticks . . that obstinate hereticks are to be accursed , persecuted , destroyed and consumed out of the world . do but renounce these principles , and i shall readily acknowledge my self mistaken in the intention of the words you mention . if you will not so do , to what purpose is it to contend with you about ▪ one single expression , ambiguously as you pretend used by you , when in your avowed principles you maintain whatever is suggested to be intimated in it ! thus easily might you have saved your longsome discourse in this matter . and as for the embleme which you close it with , of the rod of moses , which as you say , taken in the right end was a walking staff , in the wrong a serpent , it is such a childish figment , as you have no cause to thank them that imposed it upon your credulity . chap. . of preaching the mass : and the sacrifice of it . transubstantiation . service of the church . we are arrived at length unto the consideration of those particulars in your roman faith , which in your fiat you chose out either to adorn and set off the way in religion which you invite your countreymen to embrace , or so to gild it , as that they may not take any prejudice from them against the whole of what you profess . the first of these is that which you entituled messach , which you now inform us to be a saxon word , the same with mass. but why you make use of such an absolete word to amuze your readers withal , you give us no account . will you give me leave to guess ? for if i mistake not ▪ i am not far from your fancy . plain downright mass is a thing that hath gotten a very ill name amongst your countreymen , especially since so many of their forefathers were burned to death for refusing to resort unto it . hence it may be you thought meet to wave that name , which both the thing known to be signified by it in its own nature , and your procedure about it had rendred obnoxious to suspicion . so you call it by a new old name , or an old new name , that men might not at first know what you intended upon your invitation to entertain them withal : and yet it may be , that they would like it under a new dress , which the old name might have startled them from the consideration of . but mass or messach let it be as you please , we shall now consider what it is , that you offer afresh concerning it , and hear you speak out your own words . thus you say , p. . having laughed at my admiration of catholick service , you carp at me for saying that the christians were never called together to hear a sermon ; to convince me you bring some places out of st. pauls epistles , and the acts which commend the ministry of the word . this indeed is your usual way of refuting my speeches . you flourish copiously in that which is not at all against me , and never apply it to my words , least it should appear as it is , impertinent . i deny not that converts were further instructed , or that the preaching of gods word is good and usefull ; but that which i say , is , that primitive christians were never called together for that end , as the great work of their christianity . this i have clearly proved . well sir , without retorsion , which just indignation against this unhandsome management of a desperate cause is ready to suggest , be pleased to take a little view of your own words once more , pag. . you tell us , that the apostles and apostolical christians placed their religion not in hearing , or making sermons , for they had none , but in attending to their christian lyturgie ; and the sermons mentioned in the acts , were made to the jews and pagans for their conversion , not to any christians at all . could i now take any other course to confute these false and impious assertions , then what i did in the animadversions ? i proved unto you , that sermons were made unto christians by the apostles for their edification ; that order is given by them for the instant preaching of the word , in and unto the churches unto the end of the world ; and that those are by them signally commended who laboured in that work ; and what can be spoken more directly to the confutation of your assertion ? you would now shrowd your self under the ambiguity of that expression , the great work of their christianity , which yet you make no use of in your fiat . the words there from which you would get countenance unto your present evasion are these . nowhere was ever sermon made to formal christians either by st. peter or paul or any other , as the work of their religion that they came together for ; nor did the christians ever dream of serving god after their conversion by any such means , but only by the eucharist or liturgy . here is somewhat of the work of their religion which they came together for , nothing of the great work of their christianity . now that preaching was a work of their religion that they came together for , though not the only work of it , no● only end for which they so convened , which no man ever dreamed that it was , and that the primitive christians did by , and in that work serve god , hath been proved unto you from the scripture . and all antiquity with the whole story of the church , gives attestation to the same truth . sir it were far more honourable for you to renounce a false and scandalous assertion when you are convinced that such it is , then to seek to palliate it , and to secure your self by such unhansome evasions . preaching of the word unto believers is an ordinance of christ , and that of indispensible necessity unto their edification or growth in grace and knowledge which he requireth of them . in the practice of this ordinance were the apostles themselves sedulous , and commanded others so to be . so were they in the primitive following times , as you may learn from the account given us of church meetings by justin martyr , and tertullian in their apologies , and all that have transmitted any thing unto posterity concerning their assemblies . for this end , to hear the word preached , christians came together , not only , or solely , or exclusively to the administration of other ordinances , but as to a part of that worship which god required at their hands , and wherein no small of their spiritual advantage was enwrapped . to deny this , as you do in your fiat , is to deny that the sun shines at noon day , and to endeavour to dig up the very roots of p●ety , knowledge , and all christianity ; to what ends and purposes , and for the enthroning of what other thing in your room , let all indifferent men judge . and i shall take leave to say , that to my best observation , i never met with an assertion in any author of what religion so ever more remote from truth , sobriety and modesty then that of yours in your fiat , pag. . nor did the primitive christians for . years ever hear a sermon made unto them upon a text , but meerly flocked together at their priests appointment unto their messachs . this i say is so loudly and notoriously untrue , and so known to be so , to all that have ever looked into the stories of those times , that i am amazed at your confidence in the publishing of it . it may be you will hope to shelter your self under the ambiguity of that expression made unto them upon a text . supposing that an instance cannot be given of that mode of preaching , wherein some ●ertain text is read at the entrance of a sermon and principally insisted upon . but this fig leaf will not cover you from the just censure of knowing men . for . their following adversative , but meerly , is perfectly exclusive of all preaching be it of what mode it will be . . the reading of one certain text before preaching is not necessary unto it , but all preaching is and ever was upon some text or texts , that is , it consisted in the explication and application of the word of god , that is , some part of portion of it . . whereas it is certain that our saviour himself preached on a text , luk. . , , , , . as also did his apostles , act. . . and the fathers of the following ages , it is sufficiently evident that that was also the constant mode of preaching in the first . years , as may be made good in the instance of origen and sundry others . you go on , and except against me for saying , that we hear nothing of your sacrifice of the mass in the scripture ; and say you will neither hear nor see ; say you the passion of our lord is our christian sacrifice ? do not i say s● too ? but that this incruent sacrifice was instituted by the same lord before his death to figure out daily before our eyes , that passion of his which was then approaching in commemoration of his death so long as the world should last . i must desire you to stay here a little ; this sacrifice you make the main of christian religion . protestants for the want of it , you esteem to have no religion at all . we must therefore consider , what it is that you intend by it , for i suppose you would not have us accept of we know not what , and you seem both in your fiat and in your epistola to obscure it as much as you are able . . you call it an incruent sacrifice , which ( . ) shews only what it is not , and that in one only instance which is a very lame description of any thing ; and this also may be affirmed of any metaphorical sacrifice what ever ; as offering unto god , the calves of our lips ; it is an incruent sacrifice . . your expression implyes a contradiction . every proper propitiatory sacrifice was bloody ; and an incruent proper sacrifice , such as you would have this to be , is a proper improper propitiatory sacrifice . . you say it was instituted by our lord to figure out his passion . ( . ) this is a weighty proof of what you have in hand , being the only thing to be proved . ( . ) i suppose in the examination of it , it will appear that you sacrifice that very body and blood of christ in your own conceits , which himself offered unto god ; and how you can make any thing , to be a figure of it self , as yet i do not perfectly understand . ( . ) that the lord christ appointed the sacrament of his body and blood , and our eucharistical sacrifice therein to be a commemoration of his death and passion , is the doctrine of protestants , where with your sacrifice hath a perfect inconsistency , as we shall find in the consideration of it . this is the substance of what you are pleased to acquaint us with about this great business of our religion . but because you shall perceive that it was not without good grounds and reasons that i affirmed the scripture to be utterly silent of this that you make the great work of christianity , i shall a little further enquire after the nature of it ; that i mean which by you it is fancied to be , for it is a mere creature of your own imagination . . you alwayes contend that it is a proper sacrifice which you intend . the first canon of your council accurseth them who deny it to be verum & proprium sacrificium , a true and proper sacrifice , wherein as they say before christus inimolatur , christ is sacrificed . many things in the new testament in respect of their analogy unto the institutions of the old , are called sacrifices , even almost all spiritual actions that are acceptable unto god in christ. the preaching of the gospel unto the conversion of sinners , is termed sacrificing , rom. . . so is faith it self , phil. . . so prayers and thanksgiving are an oblation , heb. . . chap. . . and good works are called sacrifices , heb. . . phil. . . and our whole christian obedience is intimated by peter so to be . in the sacrament of the eucharist it is that you seek for your sacrifice . and if you would be contented to call it , and esteem it so , upon the account of its comprizing some of the things before mentioned , or meerly as a spiritual action appointed by god and acceptable unto him , there would be an end of this contest . but you must have it a proper sacrifice , like those of aaron of old : not a remembrance of the sacrifice of christ , but a sacrifice of christ himself , wherein christus immolatur , christ is sacrificed , as the council speaks . . the secrifices of old were of two sorts , . eucharistical , or oblations of the fruits of the earth or other things , whereby the sacrificers acknowledged god as the lord and author of all good things and mercies , with thanksgiving . . propitiatory for the atoning of god , the reconciling him unto sinners ; for the turning away of his wrath and the impetration of the pardon of sin . this was done typically and sacramentally by virtue of their respect unto the oblation of christ , by the old bloody sacrifices of the law ; really and effectually by that bloody sacrifice which the lord jesus christ once offered for all . now because in the sacrament of the eucharist it is our duty to offer up unto god our thankeful prayers for his unspeakable love in sending his only son to dye for us , we do not contend with any , who on that accont , and with respect unto that peculiar act of our duty in it , shall call it an eucharistical sacrifice , yea affirm it so to be . but you will have it a propitiatory sacrifice , a sacrifice of atonement like that made by christ himself ; a sacrifice for the sins of the living and the dead , making reconciliation with god , obtaining pardon of sin , and eternal life , things peculiar to the one sacrifice of christ in his death and passion . . though you usually exclude the communion from it , wherein you do wisely , that it may have no affinity with the institution of christ , yet you do not precisely determine your sacrifice unto any one act or action in your mass , but make it comprize the whole with the manner of its celebration , from the first setting forth of the elements of bread and wine mixed with water , unto the end of the offertory after their transubstantiation and religious adoration thereupon , and their offering up unto god the body and blood of christ under the accidents of bread and wine . the presentation of the bread and wine , you would prove to belong unto your sacrifice from the example of melchisedeck . your transubstantiation is also of the essence of it : for it is required in a sacrifice sayes your bellarmine , that the sensible thing to be offered unto god be changed and plainly destroyed . de miss . lib. . cap. . which you esteem the substance of your bread and wine to be in your transubstantiation . your religious adoration of the consecrated ●●st belongs also unto it , for that in the canon of the mass immediately ensues your transubstantiating consecration , before the oblation it self , and so must necessarily be a part of your sacrifice : your offering up unto god of jesus christ , praying him to accept of him at the priests hands ( supra quae propitio & sereno vultu respicere digneris & accepta habere ) belongs also unto it . so doth your direction of it to the propitiating of god , and the expiation of the sins of the quick and the dead ; the ceremonies also wherewith your masse is celebrated , as i suppose , most of them belong to your sacrifice ; and those who believe them not to be duties of piety , are accursed by your council of trent . the priests eating of the host belongs to the sacrifice , yea saith bellarmine , it is pars essentialis sacrificii , though not tota essentia , an essential part of the sacrifice , though the whole essence of it doth not consist therein . i know you are at a great loss and variance among your selves to find out what it is , that is properly your sacrifice , or wherein the essence of it doth consist . some of your discrepant opinions are given us by your azorius lib. . chap. . sunt saith he , qui putant rationem sacrificii totam constitui in verbis , precibus , ceremoniis & ritibus , qui in cons●oratione adhibentur , eo quod sacrificii ratio , inquiunt , nequit in ipsa consecratione consistere , quin è contrario consecratio ad rationem sacramenti potius quam ad naturam sacrificii pertinet . alii existimant sacrificii rationem tribus sacerdotis actionibus constare , consecratione , oblatione & sumptione . alii quidem se●sere ad rationem hujus sacrificii quat uor imo quinque actiones concurrere , consecrationem , oblationem , fractionem , sumptionem . alii rationem s●crificii ponunt in duobus actibus , consecratione & oblatione . alii constituunt totam rationem . sacrificii in 〈◊〉 actione , viz. consecratione . there are who think the nature of the sacrifice to consist in the words , rayers , ceremonies and rites which are used in the consecration , because say they the nature of the sacrifice cannot consist in the consecration it self , which rather belongs unto the nature of a sacrament then of a sacrifice . others think that the sacrifice consists in three actions of the priest , consecration , oblation and sumption , or receiving of the host. others in four or five , as consecration , oblation , fraction , sumption . others in two , consecration and oblation ; and some in one , consecration . and is not this a brave business to impose on the consciences of all men , when you know not your selves what it is that you would so impose ? a sacrifice must be believed , and they are all accursed by you that believe it not ; but what the sacrifice is , and wherein it doth consist , you cannot tell . and an easie matter it were to manifest that all the particulars which you assign as those that either belong necessarily unto the integrity of a sacrifice , or those wherein some of you , or any of you , would have its essence to consist , are indeed of no such nature or importance ; but that is not my present business . i am only enquiring what your sacrifice is according unto you own sense and imagination . and that we may not mistake , i shall set down such a general description of it , as the canon of the mass , the general rubrick of the missal , the rites and cautels of its celebration , will afford unto us . now in these it is represented as a sacred action , wherein a proper priest or sacrificer , arrayed with various consecrated attire , standing at the altar , taketh bread and wine , about which he useth great variety of ●ostures and gestures , inclinations , bowings , kneelings , stretching out and gathering in his arms , with a multitude of crossings , at the end and in the midst of his pronunciation of certain words of scripture , turns them into the real natural body and blood of christ the son of god , worshiping them so converted with religious adoration , shewing them to the people for the same purpose , and then offering that body and blood unto god , praying for his acceptance of them so offered , and that it may be available for the living and the dead , for the pardoning of their sins , and saving of their souls ; after which he takes that body of christ so made , worshipped and offered , and eats and deavours it , by all which christ is truly and properly sacrificed . this is the sacrifice of your church , wherein as you inform us , the main of your devotion and worship doth consist . of this sacrifice i told you formerly the scripture is silent ; and i now add that so also is antiquity . you cannot produce any one approved writer for the space of . years that gives testimony to this your sacrifice . for what ever florish you may make with the ambiguity of the word sacrifice , which we cleared before , your transubstantion and other things asserted by you to belong unto the integrity , if not the essence of your sacrifice , are strangers unto antiquity , as hath been lately proved unto you , and will no doubt be yet further confirmed so to be . i told you as you observe , that this sacrifice is an utter stranger to scripture , as also that it is inconsistent with what is therein delivered . the apostle in the epistle to the hebrews plainly affirms that the sacrifice of the church of the christians is but one , and that once offered for all ; whereas those of the jews by reason of their imperfection were often repeated ; which you choose out to reply unto , and say , it is true the sacrifice of our lords passion of which the apostle in that whole discourse intends only to treat in opposition unto that of bulls and goats , was so done but once , that it could not be done twice . but as the sacrifices of the old law were instituted by almighty god to be often iterated , before the passion of the messias for a continual exercise of religion ; so did the same lord for the very same purpose institute another to be iterated after his death , unto which it was to have reference when it should be past , as the former had to the same death when it was to come . so you . but first , this begs the question ; for you only repeat and say that such a sacrifice was institued by christ , which you know is by us utterly denyed . ( . ) it plainly contradicts the apostle , and overthrows his whole argument and design . . it contradicts him in express terms ; for whereas he sayes not only that christ once offered himself , but also that he was once offered for all , that is , no more to be offered , you affirm that he is often offered , and that every day . . his design is to demonstrate the excellency of the condition of the church of the new testament and the worship of god therein above that of the old. and this he proves to consist here in a special manner , that they had many sacrifices which were of necessity to be reiterated because they could not take away sin ; for saith he , if they could , then should they not have been repeated , nor would there have been need of any other sacrifice . but , now saith he , this is done by the one sacrifice of christ , which hath so taken away sin , as that it hath made the repetition of its self , or the institution of any other sacrifice needless ; and therefore we have no more but that one , and that one once performed . now unless you will deny the apostles assertions , either ( . ) that if one sacrifice can take away sin , there is no need of another ; or ( . ) that the one sacrifice of christ did perfectly take away sin as to attonement : and also ( . ) assert that the condition of the gospel church is still the same with that of the jews , and that we have need of a sacrifice to be repeated , not only as theirs was year by year , from whence he argues the imperfection of the greatest solemn sacrifice of expiation , but day by day with a further and greater weakness , ( repetition in the judgement of the apostle being an evidence thereof ) there will be no place left for your sacrifice ; that is , your main worship belongs not to the church of god at all . ( . ) you pretend that in this worship christ himself is sacrificed unto god , but incruenter , and without suffering : but the apostle plainly tells us , that if he be often offered , he must often suffer , heb. . . and the sacrifice of christ , without his passion , his offering without suffering , evacuates both the one and the other . but what of all this ? if the apostles used the sacrifice you talk of , that of the mass , is it meet we should do so also ? hereof you say , were not the apostles according to this rite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrificing to our great lord god , when paul was by imposi●ion of hands segregated from the layity to his divine service , as i clearly in my paragraph 〈◊〉 out of the history of the acts of the apostles ? 〈◊〉 you , the apostles were not then about any sacrifice , but only preaching gods word or some such thing to the people in the name and behalf of god. but sir , is this to be in earnest or jest ? the sacred text says they were sacrificing to our lord , liturgying and ministring unto him ; you say they were not sacrificing to god , but only preaching to the people . and now the question is whither you or i more rightly understand that apostolical book ; for my sense and meaning i have all antiquity as well as the plain words of the sacred text ; you have neither . how empty and vain this discourse of yours is , wherein you seem greatly to triumph , will quickly be discovered . and you are a merry man if you think by such arguments as these to perswade us that the apostles sacrificed to god according to the rite of your mass , as though we did not know by whom the chief parts of it , particularly those wherein you place your sacrifice , were invented many hundreds of years after they fell asleep . . you say they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sacrificing to our great lord god , as though it were god the father , or god absolutely that is intended in that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lord is sir peculiarly donotative of the person of the mediator , jesus christ , god and man , according to that rule given us ●y the apostle ; cor. . . to us there is one god the father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and one lord jesus christ. and this is the constant denotation of the word , wh●● used absolutely as here it is , throughout the wh●●● new testament . to christ the mediator were 〈◊〉 churches ministring , act. . that is in his na●●● and authority , according to his appointment , and unto his service . and this one observation suffic●ently discovers the vanity of your argument : for you will not say that they offered sacrifice to the lord christ emphatically and reduplicatively , seeing if you may be believed it is he whom they offered in sacrifice . of such force is the sophism wherein you boast . and ( . ) you wisely observe that paul by the imposition of hands there mentioned was segregated from the layity , whereas he tells you , that he was an apostle , ( wherein certainly he was segregated from the layity ) neither of men , nor by men , but by jesus christ and god the father , gal. . . that is , there was no intimation or interposition of the ministry or authority of any man in his call to that office , which he had for sundry years exercised before this his peculiar separation to the work of preaching anew to the gentiles . so well are you skilled in the sense of that apostolical book . . and not to insist on the repetition of my former answer , which in your wonted manner you lamely and unduly represent , could you by other arguments and on other testimonies , prove that the sacrifice you plead for was instituted by christ , and offered by the apostles , there might possibly be some colour for a man to think that they performed that duty also when they were said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the service of god. but from that general expression intimating any kind of publick ministery whatever , and never used in any author sacred or prophane precisely and absolutely to signifie sacrificing , to conclude that they were offering sacrifice , and to use no other testimony to prove they had any such sacrifice , is such a fondness as nothing but insuperable prejudice can perswade a man in his right wits to give countenance unto . st. paul tells us that the magistrate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; doth he mean that he is gods sacrificer ? or his minister ? and he sayes of himself that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth he intend that he was christs sacrificer ? or his servant ? rom. . . & v. . he sayes that it was the duty of the gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth he mean to sacrifice in your carnal things , or to minister of them to the jews ? ( . ) but you will it may be except that they were not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as those here ( that is the prophets of the church of antioch and not the apostles as you mistake ) are said to do , to liturgie to the lord ; it must needs be sacrificing , because it was to the lord. but . i have shewed you how this pretence is perfectly destructive of your own intendment , in that it is the lord christ that is especially meant , unto whom distinctly you will not say they were sacrificing . and ( . ) were it ●ot so , yet the expression would not give you the least colour of advantage . what think you of , sam. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the child samuel was liturgying ( seeing you will have it so ) unto the lord before eli. do you think that the child , which was not of the family of aaron , nor yet called to be a prophet was offering sacrifice to god , and the high priest looking on ? do you not see the fondness of your pretension ? ( . ) i told you before , but now begin to fear that you are too old to learn what you do not like , that the . never translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice , or to sacrifice by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor intimate any sacrifice anywhere by that word . and you may if you please now learn by the instance of samuel , that what men perform in the worship of god according to his command , they may be said therein to minister unto or before the lord in . ( . ) the note of your own cajetan upon the place is worth your consideration , non explicatur species ministerii , sed ex to qu●d di●●rant ( prophetae & doctores ) insinuatur 〈…〉 domino , docendo & prophetando ; 〈…〉 ministery is spoken of is not explained , but 〈◊〉 they were prophets and teachers ( that 〈…〉 in it ) it is insinuated that they ministred 〈…〉 lord by teaching and prophesying . what have 〈◊〉 phets and teachers to do with sacrifice ? if as 〈…〉 they administred unto the lord , they did it by prophesying and teaching which were accompanied by prayer . here is no mention of sacrifi●e nor work for priests , so that the context excludes your sense . the same is the interpretation of erasmus . ( . ) your vulgar latine reads the words , administrantibus domino , as they were ministring unto the lord , excluding their notion of sacrificing . and ( . ) the syriack transposeth the words and interprets the sacrifice intended in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when they were fasting and praying unto the lord. praying ( together with prophesying and preaching ) was their ministry , not sacrificing . to the same purpose all antient translations , not one giving countenance unto your fancy . so well have you the plain words of the sacred text for you . ( . ) are you not ashamed to boast that you have all antiquity for your sense and meaning ? produce any one antient author , if you can , that gives the least countenance unto it . this boasting is uncomely because untrue . bellarmine out of whom you took your plea from this place , and your q●otation of erasmus in your fiat , cannot produce the suffrage of any one of the antients for your interpretation of the words , no more can any of your commentators . the homilies of chrysostom on that passage are lost . oecumenius is quite blank against you ; so is cajetan , erasmus , and vatablus of your own : and do you not now see what is become of your boasting ? and are not your countrymen beholding unto you , for endeavouring so industriously to draw them off from the institution of christ , to place their confidence and devotion in that which hath not the least footstep in scripture or antiquity , but is expresly condemned by them both ? but to tell you my judgement , you will prevail with very few of them to answer your desires . will they judge it meet and equal think you to change a blessed sacrament that christ hath appointed , to embrace a sacrifice that you have invented ? to leave calling upon god according to the sense of their wants with understanding , as they do in that celebration of the eucharist which now they enjoy , to attend unto a priest sometimes muttering , sometimes saying , sometimes singing a deal of latine whereof they understand never a word ? to forego that internal humility , self abasement , and prostration of soul unto god which they are enured unto in that sacrament , to become spectators of the theatrical gestures of your sacrificers ? besides they are not able to comply with your request , and to make your mass the sum of their devotion and worship of god , without offering the highest violence to their faith as they are christians , their reason as they are men , and that sense which they have in common with other creatures . and what are you , or what have you done for them that you should at once expect such a profuse largeness at their hands ? i. for your faith , if it be grounded on the scripture as every true protestants is , your sacrifice if admitted , will unquestionably evert it ; to accept of a worship pretended to be of such huge importance , as to be available for the impetration of grace , mercy , pardon of sins , removal of punishment , life eternal , for the living and the dead , destitute of all foundation in , or countenance from the scripture , absolutely inconsistent with their faith . . it is no less to have a sacrament which is given unto us of god as a pledge and token of his love and grace , turned into a sacrifice , which is a thing by us offered unto god and accepted by him , so that they differ as in other things , so in their terms , à quo and ad quem , from what they proceed , and by whom they are accepted . . besides they will quickly discover your pretensions to be contrary unto what the scripture teacheth them , both concerning the sacrifice of christ and also his institution of his last supper , which is your rule and comprizeth the whole of your duty in the administration of it . they do not find that therein christ offered himself unto his father , but to his disciples ; not to him to be accepted of him , but to them to be by faith received . . and whereas the apostle expresly affirms that he offered himself but once , if he offered himself a sacrifice in his last supper , you must maintain that he offered himself twice , unless you will deny his sacrifice on the cross. . moreover it is greatly opposite to your countreymens faith about the priesthood of christ and his real sacrifice , which are to them things of that moment , that whosoever shakes their faith in and about them , shakes the very foundations of their hope , consolation and salvation . they have been taught that christ remains an high priest for ever , and the multiplication of priests in succession arising meerly from the mortality and death of them that preceded , they believe that no priest can be sustituted unto him in his office to offer a proper sacrifice unto god , the same which he offered himself , without a supposition of an insufficiency in him for his work . it is true there are persons who in his name and authority , as he is the great prophet of the church , do minister unto it , whom some of them , either as the word may be an abreviation of presbyter , or out of analogy unto them who of old served at the altar , do call priests ; but that any should intervene between god and christ in sacrificing , or the discharge of his priestly office , you will not find your countrymen ready to believe . for they are perswaded there are as many mediators , and sureties as priests or sacrificers of the new covenant . . moreover they believe that the sacrifice of the mass is an high derogation from the vertue and efficacy of the sacrifice of christ on the cross , and to be set up in competition with it . . they are at a stand at the whole matter ; to see you turning bread and wine into that very body and blood of christ which suffered on the cross , and then to worship them , and then to pray to god to accept at your hands that christ which you have made , and then to eat him . but when they consider that by so doing , you suppose your selves to effect that which they believe to be wrought only by the blood of the cross of christ once offered for all , and therein fancy a sacrifice of christ , wherein he dyeth not , contrary to so many express testimonies of scripture , they are utterly averse from it . for whereas they look for redemption , forgiveness of sins , and reconciliation with god by the one sacrifice of christ upon the cross , wherein consists the foundation of their hope and consolation , because it being absolutely perfect was every way able and sufficient without any repetition , as the apostle teacheth them , to take away sin , and for ever to consummate them that are sanctified , you teach them now to look for the same things from this sacrifice of yours , which would make them question the validity and perfection of that of christ. . and when they have so done , yet they would still be forced to question the validity of yours , because it is a pretended sacrifice of christ without his death , which they know to have been indispensably required to render his sacrifice valid and effectual . . and they cannot but think that this repeated sacrifice being pretended to be for the very same ends and purposes with that of christ himself , is very apt to take off the minds and confidence of men from that one sacrifice performed so long ago , which they have not seen , and to fix them on that which their eyes daily look upon , as the praesens numen that they can immediately apply themselves unto ▪ thus they fear that insensibly all faith of the true propitiation wrought by christ is obliterated , and that which they think an idol set up in the room of it . . and which further troubles them , they are jealous that by this your fiction you quite overthrow the testament of christ , which certainly no man ought to endeavour the disannulling of . for whereas in this sacrament believers come to receive from him the great legacy of his body and blood , with all the fruits of his death and passion , you direct them to be offering and sacrificing of them unto god , which quite alters the will of our great testator . and very many other things there are , wherein your countreymen affirm that your sacrifice is contrary to the faith wherein from scripture they have been instructed , and that in things of the greatest importance to their consolation here , and salvation hereafter . ii. neither is this all : your request also lies cross to your reason , no less then to your faith. for your sacrifice cannot be performed , without a supposition of a change of the substance of the bread and wine into the substance of the body and blood of christ , and the substance of that body and blood , in every consecrated host under the species of bread and wine , christ himself alive being in every host and every particle of it . hence many things they say ensue , which no man can possibly admit of , without offering violence unto the main principles of that reason whereby we are distinguished from the beasts that perish . some few of them may be instanced in . . accidents subsisting without a subject , follows hence necessarily in the first place ; so that there should be whiteness , and nothing white ; length , and nothing long ; bredth , and nothing broad ; weight , and nothing heavy . for all these accidents of bread remain , when you would have them say that the bread is gone ; so that there is left a white , sweet , long , broad , heavy nothing . this your countreymen cannot understand . . besides they say you hereby teach them , that one and the same body of christ which is in heaven , is also on the altar , not by an impletion of the whole space between heaven and earth , that some part of it should be in heaven , and some on earth ; but that the one body which is in heaven , and whilest it is there , is also on the altar in the accidents of bread , which upon the matter is , that one and the same body is two , yea an hundred or a thousand , according as in the mass you are pleased to multiply it . now that one and the same body should be locally divided or separated from its self , that whilest that one body is on the altar , that other one body which is the same , should be in heaven , your countreymen think to imply a contradiction . . and so also they do that a body should be in any place , and yet not as a body , but as a spirit . for whereas you say that whole christ is contained under each species of bread and wine , and under every the most minute part of either species , as your council speaks , you make the body of christ to be whole in the whole , and whole in every part ; when the very nature of a body requires that it have partes extra partes , its parts distinct from one another , and those occupying their distinct particular places . but you make the body of christ neither to be compassed in , nor to fill the place wherein it is , that is , to be in a place , and not to be in a place . for if it be a body , and be under the species of bread and wine upon the altar , it is in a place ; and if it be not comprehended in that space where it is , and doth fill it , it is not in a place , and therefore is there , and is not there at the same time . . and moreover we all know that the consecrated wafer bears no proportion to the true natural body of christ , and yet this is said to be contained under that . so that the body contained is much greater and farther extended , then the body that contains it , or the space wherein it is ; for it is so under the host as not to be elsewhere , unless in another host. . n●y it is in every minute part of the host , which multiplies contradictions in your assertion . . of the same nature is it that you are forced to feign the same body in . distant places at the same time , and that with all contradictory adjuncts and affections . now your countreymen think that these and innumerable other consequences of your transubstantiation which you presuppose to your sacr●fice , or rather make it a principal part thereof , are such as overthrow the whole order of nature , and being of things , and leave nothing certain among the sons of men . iii. their sense is equally engaged against you with their reason . your host is visible , tangible , gustible ; when they see it , they see bread ; when they feel it , they feel bread ; when they taste it , they taste bread ; and yet you tell them it is not bread : whom shall they believe ? if things be not as they see them , feel them , taste them , it may be they are not men , nor do go on their feet , but are deceived in all these things , and suppose they see , perceive and understand what they do not . you tell them indeed that the bread is changed ▪ into the body of christ , that body that was born of the blessed virgin , and was crucified at jerusalem ; that all taste , length , breadth , weight is taken away from it , and that the taste and weight of the bread is continued , which are the things they see , feel and taste ; but they likewise tell you , that your perswasion is an inveterate prejudice which you have blindly captivated your minds unto , and that if you would but give your selves the liberty of exercising any reflex thoughts upon your own acts , you would find that upon the suppositions you proceed on , you have not any just grounds to conclude your selves to be living men . for you teach men to deny and question all that from reason or sense you can insist upon to prove that so you are . ou these and the like accounts the encomiums you give of your sacrifice will scarce prevail with your countreymen to relinquish all the worship of god , wherein they find daily comfort and advantage to their souls for the embracement of it . chap. . of the blessed virgin. unto the sixteenth chapter of the animadversions directed to your paragraph of the blessed virgin , you can find it seems nothing to say , and therefore betake your self to clamorous revilings . all that you say in your fiat on this head , is but an heap of false accusations against protestants for dishonouring her ; and all that you say in in your epistle in its vindication is railing at me for minding you of your miscarriage . my whole book you say is nothing but calumnies , a bundle of slanders , a meer quiver of sharp arrows of desolation . i am not sorry that you are sensible that it hath arrows in it , tending to the desolation of your abominations . but i challenge you to give an instance of any one calumny or slander in it , from the beginning to the end . if you do not do so , i here declare you to be really and highly guilty of that which you would falsly impose upon another . free your self by some one instance if you can : if you cannot , your reputation will follow your conscience whether it will be hard for you to find them again . the substance of that chapter is this , which is all that i shall now say to your nothing against it . protestants yield to the blessed virgin all the honour that the scripture allows them , or direct them unto , or that the primitive church did ascribe unto her , and the papists give her the honour due to god alone , whereby they horribly dishonour god and her . chap. . images . doctrine of the council of trent . of the second nicene . the arguments for the adoration of images . doctrine of the antient church . of the chief doctrine of the roman church . practice of the whole . vain foundations of the pretences for image worship examined and disproved . your next procedure is to your discourse of figures or images , and my animadversions upon it . and here you say , you will come up close unto me ; you mean in replying unto what i delivered about it ; but sir , i thought this had been contrary to your design ; you professed at the beginning of your epistle that it was so , and have made good use of that declaration of your self , by avoiding every thing in my discourse that you found your self pressed with , and too difficult a task for you to deal withal . why do you now begin to forget your self and to cast off the pretence you have hitherto shaddowed your self under , and excused your self by from tergiversation ? surely you think you are upon this head able to say somewhat to the purpose , which you despaired of doing upon others of as great importance , and therefore now you may argue and dispute , which before the design of your fiat would not permit you to do . as far as i can observe , you speak nothing at any time but what you think is at present for your turn . but whether it have any consistency with that which elsewhere you have delivered , you make it not much your concernment to enquire . but we shall quickly see whether you had any just ground of encouragement to harness your self , and to come up , as you speak , close to me in this business or no. it may be before the close of our discourse you will begin to think it had been as well for you to have persisted in your former avoidance , as to make this profession of a close dispute ; and whatever you pretend to the contrary , really you have done so . you hide the opinion and practice of your church about the worship of images which you seem to be ashamed of , instead of defending them ; and except against some passages in my animadversions instead of answering the whole , which you seem to pretend unto . i shall therefore declare what is the true judgement of your church in this matter , and then vindicate the passages of my discourse which you take notice of in your exceptions , and under both heads declare the abomination of your faith and practice in your doctrine about images and worship of them . the doctrine of your church in this matter i suppose we may be acquainted with from the determinations of your councils , the explication of your most famous doctors , the practice of your people , and the distinctions used by you to quit your selves from idolatry in your doctrine and practice . and you will thereby learn , or may at lest to what purpose it is for you to seek to palliate and hide the deformity of that which your mother and her wise men have made naked to all the world . your council of trent is very wary in this matter , as it was in most of its other affairs : and indeed seeing it was resolved not to give place to the truth , it became it so to be , that it might keep any footing in the minds of men , and not tumble headlong into contempt and reproach . many difficulties it had to wrestle withal . it saw the practice of their church which was not totally to be deserted , least the great mysterie of its infallibility should be impaired , and its nakedness laid open : the general complaint on the other side of learned and sober men , that under a pretence of image worship as horrible idolatry was brought into the church of god , as ever was practiced amongh the heathen , did not a little perplex it . it had also the various and contradictory opinions of the great doctors of your church , and masters of your faith about the kind of worship which is due to images , all which had great followers ready to dispute endlesly in the maintenance of their several conceits . amidst these rocks and oppositions , the fathers found no way to sail safely , but by the help of general and ambiguous words ; a course which in the like difficulties had frequently before stood them in good stead . wherefore they so expressed themselves , that no party at variance among them might think their opinions condemned , that the general practice of their church might be countenanced , and yet no particular asserted that was most obnoxious to the exceptions of the lutherans . thus then they speak , imagines porro christi , deiparae virginis & aliorum sanctorum in templis praeertim habendas & retinendas ; eisque debitum honorem & venerationem impertiendam , non quod credatur — quoniam honos qui eis exhibetur refertur ad prototypa , quae illae representant ; with much more to that purpose . and we may observe , that the decree speaks only of the images of christ , the blessed virgin , and other saints , not expresly mentioning the images of god the father , of the trinity , and of the holy ghost , nor of angels , which they knew to be made , and to be had in veneration in their church , nor do they anywhere reject the use , makeing , or worshipping of them . yea in their following words they do plainly allow of the figuring of the deity . quod , say they , si aliquando historias & narrationes 〈◊〉 scripturae cum id indoctae plebi expediet exprimi & figurari contigerit , doceatur populus , non 〈◊〉 divinitatem figurari quasi corporeis oculis consp●i , vel coloribus aut figuris exprimi possit . the words are as most of the rest in this particu●ar , as an big●ous as the oracles of delphos . this cannot be denyed to be in them however , that the unlearned people are to be taught , that the deity is not painted or figured , as though it could be seen or expressed by colours , but for some other end , as it seems for their instruction ; which indeed is honest and fair dealing ; for they plainly tell them that by their pictures they teach them lyes ; the language of the picture being , that god may be so pictured , whereby all your pictures and images of god the father as an old man , of the trinity as one person with three faces , and the holy ghost as a dove , are approved . . religious worship of images is confirmed , due honour and veneration or worship is to be given unto them , saith the council . now it is not mutual complement they are discoursing about . there is no such intercourse between their images and them ordinarily , though sometimes civil salutations have passed between them ; nor is it any token of civil subjection , for images have no eminency or authority of that kind ; but it is divine or religious veneration , and worship which they affirm is to be assigned unto them . . they say that due honour and veneration that is religious , is to be assigned unto them ; but what in especial that honour and worship is , they do not determine ; whither it be the same that is due to the s●mplar as some , the most of your divines think , or whether it be an honour of some inferiour nature as others contend , pugnant ipsi ne potesq , the synod leaves them where it found them , sufficiently at variance among themselves . . they further assert the worship that is given by them to images to be religious or divine ; in that they affirm the honour done to the image , is refer●ed un●●●he prototype which it doth represent . now suppose this be jesus christ himself ; i suppose that they will grant that all the honour we yield to him by any way or means is divine or religious , and therefore so consequently that which they would have to be given unto his image , ( that is a stock or stone which they fancy so to be ) must be so a●so . now sir , you may see from hence , what it is that you are to speak unto and to defend , or else to hold your peace in this matter . and i shall yet make it a little more plain unto you . your trent council approves and commends the second council of nice as that which taught and confirmed that doctrine and practice about images , and their worship which your church allows . i shall therefore briefly let you know what was the judgement of that council , and what was the doctrine and practice confirmed in it , under many dreadful anathematisms . this second of nice , or pseudo-synod of the greeks , as it is called by the council of frankford , whereunto we are sent by the tridentine fathers to be instructed in the due worship of images , was assembled by the authority of irene the empress , a proud imperious woman , & her son constantine , whose eys she afterwards put out , and thrust him into a monastery in the year , . tharasius was then patriarch of constantinoples and hadrian the first bishop or pope of rome . this man most zealously or superstitiously addicted unto the worship of images , and that contrary to the judgement of most of the western churches , as soon afterwards appeared in the council holden at frankford , by the authority of charls the great , had a particular advantage both over the empress and the patriarch of constantinople . the eastern empire being then greatly weakened by its own intestine divisions , and pressed on all sides by the saracens , the empress began to entertain some hopes of relies from the french in the west , whose power was then grown very great : and to that end sollicited a marriage for her son with the daughter of charls the great ; and supposed that she might be helped therein by the mediation of hadrian : the bishops of rome having no small hand in the promotion of the attempt of pipin and charls the great for the crown of france , and afterwards for the conquest of italy and germany . and besides , she was a woman her self zealously addicted to that kind of superstition which hadrian had espoused , as having in the time of leo her husband kept her images in private , contrary unto what she had solemnly sworn unto her father , as credenus relates in his annals . as for tarasius , he was contrary to all ecclesiastical canons , of a meer lay-man at once per saltum made patriarch of constantinople , which hadrian upon his first hearing of , greatly exclaimed against , and refused to receive him into the society of patriarchs upon his sending of his significatory epistle . this is fully declared in the epistle of hadrian extant in the acts of the council . but yet afterwards bethinking himself how usefull this man might be unto his design in getting the worship of images established in the east , he declares that if he will use means to get the heresie as he called it of the image-opposers extirpated , and their veneration established , he would consent to his election and consecration , or else not . finding how the matter was like to go with him , this lay-patriarch undertakes the work and effectually prosecutes it in this synod assembled at nice by the authority of irence the empress and her son constantine . but by the way , when the council was assembled , he omitted not the opportunity of improving his own interest , getting himself stiled oecumenical , or vniversal patriarch , which anastasius bibliothecarius in his dedication of his translation of the acts of this convention unto john the eighth , bewayles , and ascribes it unto the flattery of the greeks . the frauds , forgeries and follies of this council , and ignorance and dotage of the fathers of it , have been sufficiently by others discovered . our present concernment is only to enquire , first , what they taught concerning image worship : and secondly , how they proved what they taught , seeing unto them we are sent by the tridentine decree to be instructed in your faith in this matter . first , they make the having and use of images in the worship of god of indispensible necessity , so that they anathematize and cast out of the communion of the church , all that refuse to receive and use them according to their prescript . yea , they proceed so far as in their approbation of the confession of theodosius the bishop of ammoria , as to denounce an anathema against them that do but doubt of their reception : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : so he closeth his confession which they all approve as orthodox , anathema to them that are ambiguous or doubtful in their minds , and do not confess with their hearts ( ex animo ) that sacred images are to be worshipped ; wherein they and and you with them add schism to their idolatry , casting out of the churches those who offend neither against the gospel , nor the determination of any general council of old ; making the rule of your communion to consist in a sorry piece of will-worship of your own invention ; which doubles the crime of your superstition , and layes an intolerable intanglement upon the consciences of men , which are perswaded from the scripture , that they shall be accursed of god if they do receive images into his worship , after the manner of your prescription . secondly , they affirm an hundred times over , that images are religiously to be adored and worshipped , that is , with divine worship . so in the confession of the same theodosius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so of the rest : i confess , consent unto , receive , embrace or salute , i worship or adore the image of our lord jesus christ , and of the blessed virgin , and of the apostles and martyres . the same is affirmed in the epistle of hadrian recited in the second act of the synod , which they all approve ; and afresh curse all them that dogmatize or teach any thing against that worship of images . and gregory the monk no small man amongst them , affirms that he hoped by his confession of this doctrine he believed , he should obtain the forgiveness of his sins , act. . and john who falsly pretended himself to be delegated from the oriental patriarchs , when he was sent only by a few ignorant monks of palestine , prefers images above the word its self , act. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; an image is greater then the word ; and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , honourable images are equivalent to the gospel . and they prove the worship they intend to be divine by their wise explication of that text , the lord thy god shalt thou worship , and him only shalt thou serve , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vnto the word thou shalt serve , only is subjoyned , but not unto the word worship ; so that it is lawfull to worship ( images ) but not to serve them . a wise business ! but it discovers sufficiently what is the worship which they ascribe unto images , even the same that is given unto god ; for if we may believe them , other things are not excluded from communion with god in this matter of worship and adoration . whence the council of frankeford doth expresly charge them , that they taught that images were to be adored with the honour due to god , act. . and so much weight do they lay upon this devotion that they approve the councel given by theodorus the abbot unto the monk whom the devil vexed with temptations for worshipping the image of christ , who told him that he had better resort to all the stews in the town , then cease worshipping of christ in his image ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it seems it was uncleaness that the devil tempted him unto , as well knowing that spiritual and corporal fornication commonly go together . thirdly , in every session they instance in some particulars wherein the adoration of images which they professed did consist ; as in particular in religious saluting of them , kissing of them , bowing before them , and so adoring of them . to this purpose their words are very express . now all these were ever esteemed tokens , pledges and expressions of religious or divine worship , and were the very wayes whereby the heathen of old expressed their veneration of their images and idols . job intimating the way whereby they worshipped the sun , moon , and host of heaven , which crimes he denyes himself to be guilty of , tells us , that when he considered the sun and the moon , his heart did not seduce him that he should put his hand to his mouth , that is to salute them ; for this , saith he , had been to deny god above , job . , . as catullus , constiteram solem exorientem sorte salutans , cum subito à laeva roscius exoritur . he stood saluting , or worshipping the rising sun. and that also was their meaning in kissing of them , or kissing their hands in saluting of them , hos. . . let them kiss the calves , that is worship them ; express their religious adoration of them by that outward sign . as cicero in ver. . herculis simulacrum non solum venerari , sed etiam osculari soliti fuerunt . so minutius felix tells us , that his companion caecilius coming where the image of serapis was set up , admovit manum ori & osculum labris pressit , put his hand to his mouth and kissed it , as worshipping of it . and for creeping , kneeling , or bowing , it is so certain an evidence of divine worship , that all worship both false and idolatrous or true , is oftentimes expressed thereby . so the worshipping of baal , is called bowing the knee to baal . they that bowed the knee unto him or his image , in their so doing worshipped him , kings . . rom. . . and where god promiseth to bring all nations to the worship of himself he sayes , they shall bow the knee to him , rom. . . so that these are all expressions of religious worship , and they are all accursed over and over by the council , who do not by these means express their worship of images . this is the doctrine , this is the practice which the tridentine decree aprroves of , and sends us to learn of the second synod of nice . and this they express in most places , in those very termes , that were used by the pagans in the worship of their idols , making indeed no distinction , but that whereas the pagans worshipped the images of jupiter and minerva and the like , they in the like manner worshipped the images of christ and his apostles . and therefore in the indies , the catholick spaniards took away the zemes or images of their idols , that the poor natives had before , and gave them the images of christ and his mother in their stead . this being the doctrine of the council it may not be amiss to consider a little how they proved and confirmed it . two things they principally insisted on . . testimonies of scripture . . miracles . some sayings also they produced out of some antient writers of the church , but all of them either perverted or forged . the scriptures they insisted on were all of them gathered togethered in the epistle of pope hadrian , which was solemnly assented unto by the whole council . and they were they these . god made man of the dust of the earth after his own image , gen. . abel by his own choise offered a sacrifice unto god of the first lings of his flock , gen. . adam of his own mind called all the beasts of the field by their proper names , gen. . noah of his own accord built an altar unto the lord , gen. . abraham of his own free will erected an altar to the glory of god , gen. . jacob having seen in his sleep seen the angels of god ascending and descending by the ladder , set up the stone on which his head lay for a pillar , gen. . and again , he worshipped on the top of his staffe , gen. . moses made the brasen serpent , and the cherubims ; esaiah , saith in those dayes there shall be an altar unto the lord , and it shall be for a sign and a testimony , chap. . david the psalmist sayes , confession and beauty are before him ; and again , lord i have loved the beauty of thine house . and again , thy face lord will i seek , psal. , and again , the rich among the people shall bow themselves before thy face , psal. . and again , the light of thy countenance is signed or lifted up upon us , psal. . si hoc non sit testimoniorum satis , ego nescio quid sit satis : he must be very refractory , and deserve a world of anathematismes that is not convinced by all these testimonies , that images ought to be worshiped . but , quod non dant proceres , dabit histrio ; if the scripture will not do it , miracles shall : of these we have an endless number heaped up by the good fathers to prove their doctrine , and justifie their practice . the worst is that tharasius almost spoiles the market , by acknowledging that the images in their dayes would work none of the miracles they talked of , so that they had them all upon hearesay , act. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but if any should say , why do our images work no miracles ? to them we answer , because as the apostles saith signes are for unbelievers , not for them that believe . and yet the misadventure of it is , that the most of the miracles which they report and build their faith upon , were wrought as by so amongst their chiefest believers . and what were the miracles themselves they boasted of ? such a heap of trash , such a fardle of lyes , as the like were scarce ever heaped together , unless it were in the golden legend . hadrian insists on the leprosie and cure of constantine , as loud a lye as any in the talmud or alcoran , theodorus of myra , tells us of a deacon that dreamed he saw one in his sleep whom he took to be st. nicholas , ac. . another tells us a tale of one that strock a nail in the forehead of an image , and was troubled with a pain in his head untill it was pulled out . another dreamed , that the blessed virgin , brought cosma and damiana to him and commanded them to cure him of his distemper ; one mans daughter , anothers wife , is helped by those images . and they all consent in the story of the image of christ made without hands , or humane help by god alone , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that he sent to abgarus king of the edessenes ; as bellowing a lye as any in the heard . so true was it , that the council of franckeford affirmed of this idolatrous conventicle , that they endeavoured to confirm their superstition by feigned wonders and old-wives tales . sir , this is the doctrine , this the confirmation of it , which we are directed unto , and enjoyned to embrace by your tridentine decree . this is that , yea and more also , as you will hear by and by , that you are bound to maintain and make good , if you intend to say any thing to the purpose about figures or images ; for you must not think by your sleight florishes to blind the eyes of men in these dayes as you have done formerly . own your doctrine and practice , or renounce it ; this tergiversation is shameful ; and you will yet find your self farther pressed with the doctrine of chiefest pallars of your church , and the publick practice of it . for though this superstitious conventicle at nice , departed from the faith of the antient church , and was quickly reproved , and convinced of folly by persons of more learning , sobriety and modesty then themselves in the very age wherein they lived , yet it rose not up unto the half of the abominations , in the filth and guilt whereof your church hath since rolled it self . and yet because i presume you are well pleased with these nicenians , who gave so great a list to the setting up of your idols , i shall give you a brief account , both what was the judgement and practice of them that went before them in this matter , as also of some that followed after them , with joynt consent detesting your folly and superstition . you tell us somewhere in your fiat , that the primitive christians had the picture or half portraiture of christ upon their altars . i suppose you did not invent it your self ; i wish you had told us of the legend that suggested it unto you . for you seem in point of story to be conversant in such learned authors , as few can trace you in . if you please to have a little patience , i shall mind you of some that give us another account of things in those dayes . . some there are , of the first christians , who give us an account of the whole worship of god with the manner and form of it , which was observed in their assemblies in their dayes . so doth justin martyr in his apologies , tertullian in his , origen against celsus with some others . now in none of these , is there any one word concerning images , their use , or their worship in the service of god , although they descend to describe very minute particulars and circumstances of their way and proceeding . . some there are , who give an account of the persecutious of several churches , with the out-rages of the pagans against their assemblies , the scriptures , all the ordinances and worship , as do those golden fragments of the first and best antiquity , the epistles of the churches of vienna and lions , to the parishes of asia , of the church of smyrna about the martyrdome of polycarpus , preserved and recorded by eusebius ; and yet make no mention of any figures , pictures , or images of christ , the blessed virgin or his apostles , or of any rage of their adversaries against them , or of any spite done unto them , which they would not have omitted , had there been any such in use amongst them . . there are besides these some unquestionable remnants of the conceptions that the wisest and soberest of the heathen had concerning the christians and their worship : as in the epistle of pliny about their assemblies , and the rescript of trajan , as also in lucian philopatris ; in none of which is any intimation of the nicene images or their adoration . it may be you will undervalue this consideration , because built upon testimony negatively , when it doth not follow , that because such and such mentioned them not , therefore they were not then in use or being . but sir , an argument taken from the absolute silence of all approved authors , concerning any thing of importance , supposed to be or happen in their dayes , and who would have had just occasion to make mention of it , had any such thing then been in rerum naturâ , is as great an evidence , and of as full a certainty , as the monuments of times are capable of . is it possible for any rational man to conceive , that if there had been such an use and veneration of images in the primitive churches as is now in the roman , or that the reception and veneration of them was made the tessara of church communion , as it is by the ( nicene conventicle , that all the first writers of christianity treating expresly and purposely of the assemblies of the christians and the worship of god in them , with the manner and circumstances thereof , would have been utterly silent of them ; or that those who set down and committed to record all the particularities of the pagans rage in scattering their assemblies , would not drop one word of any indignity shewed to any of their sacred images , when they pass not by their wrath against their houses , goods and cattel ? such things are fond to imagine . . many of the antients , do note it as an abomination in some of the first hereticks , that they had introduced the use of images into their worship , with the adoration of them . theodoret. haeret . sub . lib. . tells us , that simon magus gave his own image and that of selene to be worshistped by his followers . and iraeneus , lib. . cap. . that the followers of basilides used images and invocations : and cap. . that the gnosticks had images both painted ones and carved , and that of christ , which they said was made originally by pontius pilate , and this they adored . and so doth epiphanius also , tom. . lib. . haer. . carpocrates procured the images of christ and paul to be made and adored them : and the like is recorded of others . now do you think they would have observed and reproved this practice as an abomination in the haereticks , if there had been any thing in the churches usage that might give countenance thereunto ? or at least that they would not have distinguished between that abuse of images , which they condemned in the hereticks , and that use which was retained and approved among themselves . but they are utterly silent , as unto any such matter , contenting themselves to report and reprove the superstition and idolatry of the hereticks in their adoration of them . but this is not all . . they positively deny that they had any images or made any use of them , and defend themselves against the charge of the pagans against them for professing an imageless religion . clemen . alexand. strom , lib. . plainly and openly confesseth and testifieth , that christians had no images in the world . and in his adhortat . ad gent. he positively asserts that the arts of painting and carving as to any religious use were forbidden to christians , and that in the worship of god they had no sensible image made of any sensible matter , because they worshipped god with understanding . what was the judgement of tertullian , is known from his book de idololatria , from whence if we should transcribe what is argumentative against image worship , very little would be remaining . but of all the antients origen doth most clearly manifest what was the doctrine and practice of the church of god in his dayes ; as in other places , so in his seventh book against celsus he directly handles this matter : celsus charged the christians , that they made use of no images in the worship of god , telling them that therein they were like the persians , scythians , numidans and seres , all which impious nations hated all images , as the turks do at this day . to which discourse of his , origen returning answer , grants that the christians had no images in their sacred worship , no more then had the barbarous nations mentioned by celsus ; but withall adds the difference that was between those and these ; and tells you , that their abstinence from image worship was on various accounts . and after he hath shewed wherefore those nations received them not , he adds that christians and jews abstained from all sacred use of images because of gods command . thou shalt fear ( as he reads the text ) the lord thy god , and him only shalt thou serve ; and thou shalt not make to thy self any graven image , nor the likeness of any thing that is in heaven above , or in the earth beneath , and adds , that they were so far from praying to the images as the pagans did , that saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a thing expresly commanded in the nicene conventicle , we do not give any honour at all to images , least we should give countenance to the error of ignorant people , that there were somewhat of divinity in them ; with very much more to the same purpose , expresly condemning all the use of images in the worship of god , and openly testifying that there was no such usage among the christians in those dayes heard of in the world . arnobius or minutius faelix acknowledgeth the same ; cruces nec colimus nec optamus , we do no more worship crosses then desire them , and grants that christians had nulla note simulachra , because no image could be made to or of him whom alone they worshipped . what was the judgement of the elibertine council i have before told you . lactantius in his institut . ad constant. lib. . by an happy anticipation , answers all the arguments that you use to this day , in defence of your image worship , and concludes peremptorily , that where there are any images , there is no religion ; shewing how perverse a thing it is that the image of a dead man should be worshipped by a living image of god. the time would fail me to relate the words of eusebius , athanasius , hilarius , ambrosius , cyrillus , chrysostome , epiphanius , hierom , austin , and others to the same purpose . i cannot but think that it is fully evident to any one that consults antiquity , that the image use and worship , which is become the tessera of your church communion , by your espousing the canons and determinations of the second nycene synod , was in part utterly unknown unto , and in part expresly condemned by the whole primitive church for . years after christ ; and that you have plainly by your tridentine decree and nicene anathematismes cut off your selves from the communion of the catholick church of christ , and all particular assemblies that worship him in sincerity , for the space of some hundreds of years in the world . thus things went in the church of god before your nicene convention . how did they succeed afterwards ? did image worship presently prevail upon their determinations ? or was that then the faith of the generality of the church of christ , which was declared by the fathers of that convention ? nothing less ; no sooner was the rumor of this horrible innovation in christian religion spread abroad in the world , but that upon it there was a full assembly of . bishops of the western provinces assembled at franckeford in germany , wherein the superstition and folly of the nicene assembly was layed open , their arguments confuted , their determinations rejected , and image worship absolutely condemned , as forbidden by the word of god , and contrary to the antient constant known practice of the whole church of god. and now sir as i said you may begin to see what you have to do , if you intend to speak any thing to the purpose concerning your figures and images . you must take the decree of your council of trent , and the nicene canons therein confirmed , and prove , confirm , and vindicate them from the opposition made to them by tertullian , arnobius , origen , lactantius , the synod of franckeford and others of the antients innumerable by whom they are rejected and condemned ; and yet when you have done so , if you are able so to do , your work is not one quarter at an end . you can make nothing of this business untill you have confuted or burned the scripture it self , wherein your images making and image worship is as fully condemned as it is possible any superstition or idolatry should be . your present loose discourses , whereby you endeavour to possess the minds of unwary men , that you do not do that which indeed you do every day , and which almost all the world know that you do , and which you curse others for not doing , will not with considering persons redound at all unto your advantage . . that you may the better also discern what is incumbent on you , and expected from you the next time you talk of figures , i shall make bold to mind you of what is the doctrine of the chief masters and instructors of your church , from whence certainly we may better learn what the doctrine and practice of it is , then from one who discovers enough in what he sayes and writes , to keep us from laying any great weight on his authority . now i confess that you do in this , as in sundry other points of your religion , give us an egregious specimen of that consent and unity among your selves which you so frequently boast of . raphael de torre in his sum. relig. quaest. . artic. ● . disput . . dub . . gives us an account of five several opinions maintained by your doctor in this matter , of all which he rejects that only of durand and some others , affirming that images are not worshipped properly but only improperly and abusively , as rash and savouring of heresie the same doth bellarmine also ; and the truth is that that opinion of durrand , gerson , and same others is plainly condemned by the tridentine decree , as hath been already declared . the authors of the other four opinions , though they differ among themselves and have several digladiations about s●me expressions and distinctions framed meerly in the●r own imaginations , agree well enough , that images are religiously to be worshipped . worshipped religiously they are to be , but whither per se and absolutely , directly and ultimately , whither with the same kind of worship wherewith that is to be worshipped which they represent , they are not so fully agreed as might be desired in a matter of this importance . for it is justly to be feared that whilest your doctors are wrangling , your people are committing as gross idolatry as any of the heathen were guilty of . in the mean time , the most prevalent opinion of your doctors is that of thomas and his followers , that images are to be adored with the same kind of worship wherewith that which they represent is to be worshipped . and therefore whereas the lord christ is to be worshipped with latria , that which is peculiar in your judgement to god alone , it follows saith he , that his image is to be worshipped with the same worship also . and as some of your learned men do boast , that this indeed is the only approved opinion in this matter in your church ; so the truth is , if you will speak congruously and at any consistency with your selves it must be so . for whereas you lay the foundation of all your worship of them , be it of what fort it will , in that figment , that the honour which is done to the image redounds unto him whose image it is , if the honour done to the image be of an inferior sort and kind unto that which is due unto the exemplar of it by referring that honour thereunto , you debase and dishonour it , by ascribing less unto it then is its due . if then you intend to answer just expectation in this matter , the next time you speak of figures pray consider what your thomas teacheth as the doctrine of your church , . p. q. . ae . . which azorius sayes is the constant judgement of divines , lib. . cap. . as also the exposition of the tridentine decree by suarez tom. . d. . § . . vasquez , costerus , bellarmine and others . and . you may do well to consider the practice and usage of your catholick people all the world over , especially in those places where you have preserved them from being disturbed in their devotion , by the arguments and exceptions of protestants , as also the direction that is given them for the exercise of their devotion in that prescription of rites and prayers which is afforded unto them . is not your bowing , kneeling , creeping , kissing , offering , singing , praying to the cross and images notorious ? yea your placing your trust and confidence in them ; yea , have you omitted any of the abominations of the heathen , that you have not acted over again to provoke the lord to anger ? and . do you think to relieve them from the guilt of idolatry by a company of distinctions , which neither they nor you understand ? the next time you see one of your catholicks worshipping an image upon his knees , i pray go to him and tell him that he must worship the image with dulia , or superdulia , but not with latria , or if with latria , yet not by its self and simply but after a sort , analogically and reductively , or that he is about a double worship ; one terminated in the image , and the other passing by it unto the examplar of it , and you will find what thanks he will give you for your good instruction . and how small a portion are these of that mass of distinctions which you have coyned to free them from idolatry who worship images , who all the while understand not one word of what you intend by them , nor can any rational man reduce them unto any thing intelligible ! sir , in this matter of images you talk of coming up close to your business , and i was willing to take a little pains with you to direct you in your way , that having a mind to your work as you seem to pretend , you may not mistake and wander away from your duty , but address your self unto that which you undertake and which is expected from you . you are to prove that there is a necessity of receiving the use of images in the worship of the church , so that whosoever doth not admit them , is to be cast out of the communion thereof ; and . that these images so received are to be worshipped and adored with religious veneration , if not with the very same worship that is due to the persons represented by them , yet with that which redounds unto them ; and that not only by the outward gesture of the body but the inward motions of the mind . and when you shall have proved that the doctrine and practice of your church in this matter of making and worshipping images is not contrary to the scripture , or was ever received or approved by the primitive church for six hundred years , i will promise you setting aside all other considerations , immediately to become a papist : for the present i see no cause so to do , and shall therefore return to consider what you here say for the further adorning of your pictures . the first thing you reflect upon is my censure of that passage in your fiat , that the sight of images in the church is apt to cast the minds of men on that meditation of the apostle , heb. . you are come to mount sion , to the city of the living god , to the heavenly hierusalem , the society of angels , and church of the first born written in heaven , to god the judge of all , to the spirits of just men made perfect , to jesus the mediator of the new covenant . these , i tell you , upon the sight of an house full of images may be the thoughts of a man distracted of his wits , not of any that are sober and wise . to which you reply , mad men it seems can tell what figures represent , sober and wise men cannot . but who told you that your images represent the things mentioned by the apostle ? for instance , god the judge of all , the spirits of just men , angels , and the church of the first born ; or can any man unless he be greatly distempered in his imagination , fancy any such thing . the house of micah , judg. . was notably furnished with images of all sorts . judg. . he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an house full of gods , or a chappel adorned with images , for there was in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carved image , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacred ornament for it , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lesser portable image , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a molten statue , judg. . would it not think you , notwithstanding the gaiety of all this provision , have bee a mad thought in the danites if upon their entrance into this house , they had apprehended themselves to be come to the communion of the catholick church , and therein to the invisible god , to angels and saints departed ? the truth is , there is aliquid dementiae , a tincture of madness in all idolatry , whence the scripture testifies that men are mad upon their idols , but yet we do not find that these danites though resolved upon false worship , were so mad as to entertain such vain thoughts as you imagine the chappel full of images might have suggested unto them . or do you think ezekiel had any such thoughts , when god shewed him in vision the imagery of the house of israel with all the deities portrayed on the wall , and the elders worshipping before them ? ezek. . god and the prophet discover other thoughts in reference unto them . besides sir , the holy ghost tells us that a graven image is a teacher of lyes , hab. . . and how likely it is , that a man should learn any truth from that whose work it is only to teach lyes , i do not as yet understand . you proceed to another exception ; the violation of an image say you , redounds to the prototype if it be rightly and duely represented , not else . to which you reply , and , when then for example is christ crucified rightly and duly represented ? are you one of those that can tell what figures represent or not ? . you do not rightly report my words , though you might as easily have done it as set down those you have made use of . my words were , that the violation of an image redounds to the prototype , provided it be an image rightly and duely destined to represent him , that is intended to be injured ; which is so cleared by an instance there expressed , as turns your exception out of doors as altogether useless . for first , i require that the image be rightly and duly destined to the representation of the prototype ; that is , by him or by them who have power so to do , and by the express consent and will of him whose image it is , who otherwise is not concerned in it . now nothing of all this can you affirm concerning your images . . i require an intention of doing injury or contumely unto the person represented by the image , without which whatever is done to the image reflects not at all upon him ; and so a man may break an image of a king which he finds formed against his will in some ugly shape to expose him to contempt and scorn , as i suppose out of loyalty unto him , without the least violation of his honour , which is the very condition of your images and those that reject them . and this also may suffice to what you add about hanging of traitors in effigie , which is a particular instance of your general assertion that the violation of an image redounds to the prototype ; which we grant it doth when the image is rightly designed to that purpose by them who have just authority so to do , and when there is an intention of casting contempt upon it ; the first whereof is not found amongst your images , nor the latter among them who reject them . besides if all that were granted you which you express , yet what you aime at would not ensue . for though it should be supposed that the violation of an image would redound unto the injury of the prototype upon a meer intention of reflecting upon him , without which it is a foolish conceit to apprehend any such thing , yet it doth not thence follow that the honour done to an image redounds unto him that is represented by it , provided that the intention of them that give the honour be so to do : for besides our intention in the worship of god , we have a rule to attend unto , without the observation whereof the other will stand us in little stead . and if this might be admitted , the grossest idolatry that ever was in the world might easily be excused . that for instance of the israelites setting up a golden calf , and worshipping it , must needs be esteemed excellent , seeing they thought to give honour to jehovah thereby . when the things mentioned then are wanting , images may be dealt withal as false money , which his majesty causeth every day to be broken , though it have his own image and superscription upon it , because stamped without his warrant . you proceed and add as my words , where the psalmist complains of gods enemies breaking down his sculptures , he means not thereby any images or figures , but only wainscot or carved ceilings . would you could find in your heart rightly to report my words . the reason is evident why you do not , namely because then you had not been able to make any pretence of a reply unto them ; but yet this ought not to have prevailed with you to persist in such unhandsome dealing . my words are , the psalmist indeed complains that they broke down the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or carved works in the walls and ceilings of the temple ( though the greeks render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her doors , the verb signifying principally to open ) but that those apertiones or incisurae were not pictures and images for the people to adore and venerate , or appointed for their instruction you may learn. you see sir , i grant that the word may denote carved works : and if so , i think they must be either in the walls or ceiling ; that which only i deny was , that these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or carved works were proposed to the people to be adored or venerated . this you should have confuted , or held your peace . but you take another course ; having misreported my words to gain some countenance thereby unto what you had to except against them , you add , surely the prophet wanted a word then to express himself , or translators to express the prophet : if we must guess at his meaning without heeding ●is words , one might think it as probable that the house of god was adorned with sculptures of cherubims and other angels to represent his true house that is above , as with the circles , &c. of wainscot . sir , the prophet wanted not a word rightly to express his meaning and intention ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is originally aperire , to open , and solvere to loose , and because engravings are made by opening the matter engraved with incisions , it signifies also to engrave , as chron. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he graved cherubims , and thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zech. . . engraving , or work engraving , the word here used by the psalmist expressing the effect of what is affirmed , chron. . . and elsewhere . and this is well enough expressed by sundry translators ; and you speak very faintly when you talk of the guessing at the psalmists meaning about the temples being adorned with engraven cherubims , as though you knew not certainly that it was so , or as though it were a thing at all questionable . sir , the text is express for it , both in the kings , chronicles and ezechiel ; neither was it ever called in question ; but withall the same places inform us that there was as many palm trees as cherubims , and those attended with flowers and pomegranats ; and the cherubims in ezechiels vision had each one two faces , the one of a man , the other of a young lion , the one face looking towards one palm tree , the other towards another ; all which we grant were used for ornament in that wonderfull and magnificent structure ; but so to imagine that they were proposed to the people to adore and venerate , is a little flowing , if not foaming of the madness we lately discoursed of . that cherubims were not images , i shall shew you by and by . and i desire to be informed of you , what palm tree and flowers , or angels with two faces , one of a man , another of a lyon , you think there are in heaven , that you should suppose them represented by these below ? you may easily discern how well you have evinced the conclusion manifested before , to expect some proof at your hands , by faintly intimating that the walls of the temple were engraven with cherubims , palm trees and flowers , and therefore doubtless he that will not worship images deserves to be anathematized . you add nextly as my words , the eye may not have her species as well as the ear , because god hath commanded the one , and not the other . you know full well that you do not express my words , nor meaning as you ought . but i shall now cease to expect better dealing from you , and make the best that i may of what you are pleased to set down . speaking in general , i do not , nor did deny that the eye might have its use and the species of it to help and further our faith and devotion in the worship of god. it hath so in the sacraments by him instituted ; but i tell you it can have no use to these ends in things which god hath forbidden , as he hath done the making of images for religious adoration . but you say , fiat lux makes it appear that god commands both , and the natue of man requireth both , nor can i give any reason why i may not look ●pon him who was crucified , as well as hear him . pray sir talk not of fiat lux making it appear . the design of fiat lux is rather to hide then to make any thing appear ; and you might have done well to direct us unto that place in your fiat , where you fancied that you had made it appear that god commands that use of images in his worship which you plead for ; and as for what the nature of man requireth we suppose god knows as well at least as the pope , and is as careful to make suitable provision for its relief and help in the duties he calls us to the performance of . and it is an easie thing to give you a reason why you may not look on him that was crucified , that is with your bodily eyes , as well as hear him by the preaching of the word , and it is because you cannot . you your self tell us , when you think it for your purpose , that christ as to his humane nature is now invisible , and that is it i think you intend . now how you will look with your bodily eyes on that which unto you and us is at present invisible , i cannot understand . i know that one of the great fathers of your second nicene faith , publickly affirmed in the council with the approbation of his associates , that christ is so present with , or related unto his image , that he should speak of it and should say , this is christ , should not err . but i know also he did it with as much wisdom as he whom the prophet derides for carving a stock into the likeness of a man , and then saying unto it , thou art my god. so sir you may not with your bodily eyes look on him that was crucified because you cannot ; and as looking on the picture of him , which you mean , is nothing of that which we contend about : so i fear it is unto you only a means of taking you from looking after his person in a way of believing which he so earnestly calls us unto . your next progress is to some words of mine about the end of preaching , which you set down : nor is the sole end of preaching as fiat lux would have it , only to move the mind of hearers unto corresponding affections ; whereas indeed they are ; he is mistaken if he think the sole end of preaching the cross and death of christ , is to work out such representations to the mind , as oratory may affect for the moving of corresponding affections : which if you know not to differ very much from what you have expressed , i wish you would let these matters alone , and talk of what you understand . however , your reply unto what you are pleased to express , is such a piece of ridiculous scurrility , as i shall not stain paper with a recital of . in summ , you deny there is any other end of preaching , and excuse your self that you thought not of those other ends , which you suppose i might have in my heart , but yet conceal ; and then instance in such a rabblement of foolish wicked fancies , as i wonder how your thoughts came to be conversant about . as to the thing its self i must tell you sir , whither you are willing to hear it or no , that if you know no other end of preaching the cross and death of christ , but meerly to work upon the minds of men , so as to stir up their affections , that you are a person better skilled in the mass book then the gospel , and much fitter to be employed in sacrificing according to the order of that , then in preaching of the mysterie and doctrine of this . did never any man inform you , that one end of preaching the word was to regenerate the whole souls of men , and to beget them anew unto god ? that it was also to open their eyes , and to illuminate them with the saving knowledge of god in christ , that it was to beget and encrease faith in them ; that it was to be a means of their growth in grace , and in the knowledge of god ; that the word preached is profitable for reproof , correction , dotrine and instruction in righteousness ; that it is appointed as the great means of working the souls of men into a likeness and conformity unto the lord jesus , or the changing of them into his image ; that it is appointed for the refreshment of the weary , and consolation of the sorrowful , and making wise of the simple ? did you never hear that the word preached hath its effect upon the understanding and will as well as upon the affections , and upon these consequentially only unto its efficacy on them , if they are not deluded ? is growth in knowledge , faith , grace , holiness , conformity unto christ , communion with god , for which end the word is commanded to be preached , nothing at all with you ? is being made wise in the mysterie of the love of god in christ , to have an insight into , and some understanding of the unsearchable treasures of his grace , and by all this the building up of souls in their most holy faith , of no value with you ? are you a stranger unto these things , and yet think your self a meet person to perswade your countreymen to forsake the religion they have long professed , and to follow you they know not whither ? or do you know them , and yet dare to thrust in your scurrility to their exclusion ? plainly sir , the most charitable judgement that i can make of this discourse of yours , is that it proceeds from ignorance of the most important truths and most necessary works of the gospel . you next proceed to your plea from the cherubims set up by moses in the holy place over the ark ; and thence you will needs wrest an argument for your images and the worship of them . although your vasquez is ashamed of it , and hath cashiered it long ago , and that worthily , as not at all belonging unto thus matter : for . the cherubims were not images , to which you say , since the real cherubims are not made of beaten gold , those set up by moses must be only figures ; but it is of images that we are speaking precisely , and not in general of figures ; figures may include types and hieroglyphicks and any representation of things . images represent persons , and such alone are those about which we treat . and if a person be not presented by an image , it is not his image . now i pray tell me what personal subsistences these cherubims with their various wings and faces did represent ? do you believe that they give you the shape and likeness of angels ? it is true , john the bishop of thessalonica in your synod of nice with the approbation of the rest of his company , affirms that it was the opinion of the catholick church that angels and archangels were not altogether incorporeal and invisible , but to have a slender body , of ayre or fire , act. . but are you of the same mind ? or do you not rather think that the catholick church was belyed and abused by the synod ? and if they are absolutely incorporeal and invisible , how can an image be made of them ? should a man look on the cherubims as images of angels , would not the first thing they would teach him be a ley ? namely that angels are like unto them , which is the first language of any image whatever . the truth is , the mosaical cherubims were meer hieroglyphicks to represent the constant tender love and watchfulness of god over the ark of his covenant , and the people that kept it , and had nothing of the nature of images in them . . i say , suppose of them what you please , yet they were not set up to be adored , as your images are ; to which you reply , it is not to my purpose or yours that they were not set up to be adored ; for images in catholick churches are not set up for any such purpose , nor do i anywhere say so . no man alive hath any such thought , no tr●●●tion , no council hath delivered it , no practice infers it . and do you think meet to talk at this rate ? have you no tradition amongst you that you plead for the adoration of images ? hath no council amongst you determined it ? doth not your practice speak it ? were you awake when you wrote these things ? did you never read your tridentine decree , or the nicene canons commended by them ? is not the adoration of images asserted an hundred times expresly in it ? hath no man alive such thoughts ? are not only thomas and bonaventure , but bellarmine , gregory de valentia , baronius , suarez , vasquez , azorius , with all the rest of your great champions now utterly defeated , and have not one man left to be of their judgement ? i would be glad to hear more of this matter . speak plainly , do you renounce all adoration and worship of images ? is that the doctrine of your church ? prove it so , and i shall publickly acknowledge my self to have been a long time in a very great mistake . but it was for this cause that i gave you a little image of the doctrine and practice of your church in this matter , at the entrance of our discourse , foreseeing how you would prevarica●e in our progress . come sir , if image worship be such a shameful thing that you dare not avow it , deal ingenuously and acknowledge the failings of your church in this matter , and labour to bring her to amendment . if you think otherwise , and in truth yet like it well enough , d●al like a man , and dare to dete●d it at least as well as you can , and more no 〈◊〉 can look for at your hands . you mention somewhat of the different opinions of your schoolmen in this matter , which you sleight . but sir , i tell you again , that you and all your masters are agreed that images are to be adored and venerated ▪ that is , worshipped ; and their disputes about that honour that rests absolutely on the image , and that which passeth on to the prototype , with the kind of the one and the other , are such as neither themselves , nor any other do understand . you tell us indeed , all catholick councils and practice , declare such sacred figures to be expedient assistants to our thoughts in our divine meditations and prayers , and that is all you know of it . but if you intend councils and practice truly catholick or primitive , you can give no instance of allowing so much to images as here you ascribe unto them ; no not one council can you produce to that purpose for some hundreds of years , but a constant current of testimonies for the rejection of such pretend expediencies and assistances . the first beginning of their use arising from heathens , as eusebius declares lib. . cap. . but if you intend your roman catholick councils and practice , your assertion is as devoid of truth as any thing you can possibly utter . what kind of assistance in devotion these your sacred figures do yield , we shall anon consider . it is added in the animadversions that it was god who appointed these cherubims to be made , and placed where they were never seen of the people , and that his special dispensation of a law constitutes no general rule ; so he commanded his people to spoil the aegyptians , though he forbid all men to steal . this was said on supposition that they were images or adored , both which i shewed to be false . and it is the answer given by tertullian ; when he was pleading against all making up of pictures which we do not . now do you produce gods special command for the makeing , use and veneration of your images , and this contest will soon be at an end . but whereas god who commanded these cherubims to be made , hath severely interdicted the making of images , as to any use in his worship unto us , what conclusion you can hence draw i see not . to this you reply in a large discourse wherein are many things atheological . i shall briefly pass through what you say . thus then you begin , we must know , you as well as i , that god who forbids men to steal , did not then command to steal as you say he did , when he bad his people spoil the aegyptians under the species of a loan . malum omen ▪ you stumble at the threshold . did i say that god commanded men to steal ? porrige frontem ; the words of the animadversions lay before you when you wrote this , and you could not but know that you wrote that which was not true . this immorality doth not become any man of what religion soever he be . stealing denotes the pravity of taking that which is another mans . this god neither doth nor can command ; for the taking of that which formerly belonged unto another , is not stealing if god command it ; for the reason which your self have stumbled on , as we shall see afterwards . the aegyptians were spoyled by gods command , but the people did not steal ; for his command who is the soveraign lord of all things the great possessor of heaven and earth , dispenced with his law of one mans taking that which before belonged unto another as to that particular whereunto his command extended , in reference whereunto stealing or the pravity of that act of alienation consists , and so it is in other cases . it is murder for a father to slay his son. neither can god command a man to murder his son : and yet he commanded abraham to slay his . to so little purpose is your following attempt to prove that the hebrews did not steal , and that god did not command them to steal , which ●ou fancied or rather feigned to be asserted in the animadversions , that you might make a pretence of saying something ; so that it had been much better to have passed over this whole matter with your wonted silence , which relieves you against the things which you despair of returning a reply unto . you say , the hebrews might have right to those few goods they took in satisfaction for their long oppression , and it may be their own allowance was not paid them . but this right whatever it may be pretended , was only ad rem , a general equity , which they had no warrant to put in execution by any particular instance : and therefore you add secondly , because it is a thing of danger that any servant should be allowed to right himself by putting his hand to his masters goods , though his case of wrong be never so clear ; therefore did the command of god intervene to justifie their action . but why do you call this a thing of danger only ? is it not of more then danger , even expresly sinfull ? then is a thing morally dangerous when there may be sin in it , not when unavoidably there is ; then indeed there is danger of punishment , or rather certainty of it without repentance ; but we do not say then there is danger of sinning . it may be you do it to comply with your casuists , who have determined that in some cases it is lawful for a servant himself to make up his wrongs out of his masters goods , which caused your friends some trouble as you know in the case of john de alva . you proceed and insist upon the command of god proceeding from his soveraignty and lordship over all , warranting the hebrews to take the aegyptians goods and so spoil them , and that rightly . but this say you , can no way be applyed unto images : nor could god command the hebrews to make any images , if he bad absolutely forbidden to have any at all made . sir , this is not our case , god forbad the hebrews to make any images , so as to bow down to them , in a way of religious worship , and yet might command them to make hieroglyphical representations of his care and watchfulness , and to set them up where they might not be worshipped . but let us suppose that you speak ●d idem , and pertinently , let us see how you prove what you say : for this , say you , concerns not any affair between neighbour and neighbour , whereof the supreme lord hath absolute dominion , but the service only and ●●ration due from man to his maker , which god being absolutely good , and immutably true , cannot 〈◊〉 dispense with . nor doth it stand with his nature and deity to change , dispence , or vary the first table of his law concerning himself , as he may the 〈◊〉 which concerns neighbours , for want of that 〈◊〉 ever himself , which h● hath over any crea●●● 〈◊〉 away its right , to preserve or destroy it , 〈…〉 pleaseth ; and therefore you conclude that 〈…〉 his people to set up no images , 〈…〉 h●ve commanded them to set up any ; be●●● 〈◊〉 would imply a contradiction in himself . a very 〈◊〉 theol●gical discourse , which might bec●●● one of the angelical or seraphical doctors of your church ! but who i pray told you that the●e was the same resason of all the commands of the 〈◊〉 table ? vows and oaths are a part of the worship of god 〈◊〉 in the third commandment yet 〈◊〉 god can do , your pope takes upon himself 〈◊〉 dispense with them every day . he so dispe●●ed with the oath of ladis●aus king of hunger●● made in his peace with the turks , to the extream danger of his whole kingdom , the irrep●rable loss and almost ruine of all christendom . so he dispensed with the oath of henry the second of france , which ended in his expulsion out of italy , his loss of the famous battail at st. quintins , and the danger of his whole kingdom . the strict observation of the sabbath by the jews was commanded unto them in a precept of the first table , and w●s not a matter between neighbours , but belonged immediately to the worship of god himself : according to your divinity , god could not dispense with them to do any labour that day : but our lord jesus christ hath taught us that by his command the priests were to labour on that day in killing the sacrifice , by vertue of an after exception . and your book of macchabees will inform you that the whole people judged themselves dispensed withal in case of imminent danger . the whole fabrick of mosaical worship was a thing that belonged immediately to god himself , aod was not a matter between neighbours , which had its foundation in the second commandment : and yet i suppose you will grant that god hath altered it , changed it , and taken it away . so excellent is your rule as to all the precepts of the first table , which indeed holds only in the first command . things that naturally and necessarily belong to the dependance of the rational creature on god as the first cause , last end , and supreme lord of all , are absolutely indispensable , which are in general all comprized as to their nature in the first precept , wherein we are commanded to receive him alone as our god , and consequently to yield him that obedience of faith , love , honour , which is due to him as god : but the outward modes and wayes of expressing and testifying that subjection and obedience which we owe unto him , depending on his arbitrary institution , are changeable , dispensable and lyable to be varied at his pleasure , which they were at several seasons , before the last hand was put to the revelation of his will by his son. and then though god did absolutely forbid his people the making of images as to any use of them in his worship and service , he might by particular exception have made some himself ; or appointed them to be made , and have designed them to what use he pleased : from whence it would not follow in the least , that they who were to regulate their obedience by his command , and not by that instance of his own particular exception unto his institution , might set up any other images for the same end and purpose , no more then they might set up other altars for sacrifice besides that appointed by him , when he had commanded that they should not do so . supposing then that which is not true , and which you can give no colour of proof to , namely that the cherubims were images properly so called , and set up by gods command to be adored , yet they were no less still under the force of his prohibition against the making of images , then if he had never appointed any to be made at all . it was no more free for them to do so , then it is for you now under the new testament to make five sacraments more of your own heads , because he hath appointed two . so unhappy are you in the confirmation of your own supposition , which yet as i have shewed you , is by no means to be granted . and this is the substance of your plea for this practice and usage of your church , which whether it will justifie you in your open transgression of so many express commands that lye against you in this matter , the day that shall discover all things will manifest . you proceed to the vindication of another passage in your fiat , from the animadversions upon it , with as little success as the former you have attempted . fiat lux sayes , god forbad forreign images , such as moloch , dagon , and astaroth , but he command his own ( sir , moloch and astaroth were not images properly so called , whatever may be said of dagon ; the one was the sun , the other the hoast of heaven , or the moon and stars ) but the animadversions say that god forbad any likeness of himself to be made ; they do so , and what say you to the contrary ! why , you may know and consider , that the statues and graven images of the heathen , towards whose land israel then in the wilderness was journeying , were ever made by the pagans to represent god and not any devils , although they were deluded in it . but . your good friends will give you little thanks for this concession , whose strongest plea to vindicate themselves and you from idolatry in your image worship is , that the images of the heathen were not made to represent god , but that an idol was really and absolutely nothing . . god did not forbid the people in particular the making images unto molock , dagon or astaroth , but prohibits the worshipping of the idols themselves in any way ; but he forbids the making of any images and similitudes of himself in the first place , and of all other things to worship them . but what of all this ? why then say you , there was good reason that the hebrews who should be cautioned from such snares , should be forbidden to make to themselves any similitude or likeness of god. well then they were so forbidden , this is that which the animadversions affirmed before , and fiat lux denyed , affirming that they were the ugly faces of moloch that were forbidden ▪ moses say you , p. . forbad prophane and forraign images , but he commanded his own ; but here you grant that god forbad the making of any similitude or likeness of himself ; the reason of it we shall not much dispute , whilest the thing is confessed ; though i must inform you , that himself insists upon another , and not that which you suggest , which you will find if you will but peruse the places i formerly directed you unto . but say you , what figure or similitude the true god had allowed his people , that let them hold and use untill the fulness of time should come , when the figure of his substance , the splendor of his glory and only image of his nature should appear ; and now since god hath been pleased to shew us his face , pray give christians leave to keep and honour it . i presume you know not , that your discourse is sophistical and atheological , and i shall therefore give you a little light into your mistakes . . what do you mean by figure or similitude that the true god had allowed his people ? was it any figure or similitude of himself , not of moloch which you were speaking of immediately before , and which your following words interpret your meaning of , where you affirm that in the fulness of time he hath given us the image of himself ? have you not denyed it in the words last mentioned ? have you no regard how you jumble contradictions together , so you may make a shew of saying something ? do you intend any other likeness or similitude ? why then do you deal sophistically in using the same expression to denote diverse things ? . it is atheological that you af●●●● christ to be the image of the nature of god. he is , and is said ▪ to be , the image of his fathers person , heb. . . and when he is said to be the image of the invisible god , the term god is to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the person of the father , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the nature , or substance , or essence of god. . christ is the essen●eal image of the father in his divine nature , in as much as he is partaker with him of all the same divine properties and excellencies , and morally in his whole person , god and man as mediator , in that the love , grace , will , and wisdom of the father , are in him fully represented unto us , and not in the outward lineaments of his humane nature , esa. . . & . and what is all this to your images that give us the shape and form of a man , and of what individual person neither you nor we know ? . and is it not a fine business to talk of seeing the face of god , which shone forth in christ , in a carved image or a painted figure ? is not this to confess plainly that your images are teachers of lyes ? . your logick is like your divinity . inartificial argument or testimony you use none in this place , and i desire you would draw your discourse into a syllogisme . christ is the brightness of the glory of god , god shews us his face in him , therefore we ought to make images of wood and stone , caved and painted , and set them up in churches to be adored , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and hereby you may also discern what is to be judged of your defence of what you had affirmed in your fiat , namely that we had a command , that we should have images , and a command that we should not have images ; which i never imagined that you would put upon a various ●ection of the text , and thought it sufficient to manifest your failing , to intimate unto you the express preciseness of the prohibition , with which your fancied command for images is wholly inconsistent . god hath strictly forbidden us to make any image either of himself or of any other person or thing to adore or worship it , or to put it unto any use purely religious . this is an everlasting rule of our obedience . his own making of cherubims and placing them in the most holy place whilest the judaical oeconomy continued gives us no dispensation as to the obedience which we owe to that command and rule , whereby we must be judged at the last day . your last exception is layed against what i affirmed concerning the relation you fancy between the image and its prototype , whereby you would excuse the honour and worship which you give unto it , which i said is a meer effect of your own imagination . to which you reply , that speaking of a formal representation or relation and not of the efficient cause of it , you cannot but wander at this illogical assertion . but sir , this your formal representation or relation which you fancy , must have an efficient cause , and hath so ; a real one , if it be real ; an imaginary one if it be fictitious , and this i enquired after ; and i think it is not illogical to affirm that the relation you pretend is fictitious because it hath no cause but your own imagination on which alone it depends . a divine institution constituting such a relation you have none , nor doth it ensue on the nature of the thing it self . for the carving of a stock into the likeness of a man , gives it no such relation to this or that individual man , as that which is done unto the one should have any respect unto the other . but you add ; is the picture made by the spectators imagination to represent this or that thing , or the imagination rather guided to it by the picture ? by this rule of yours the image of caesar , did not my imagination help it , would no more represent a man then a mouse . but you quite mistake the matter ; the relation you fancy includes two things ; first that this image represents not a man in general , but this or that individual man in particular , and that exclusively to all others ; for instance ; simon peter , and not simon magus , who was a man no less then he or any other man whatever . now though herein the imagination may be assisted when it hath any certain grounds of discerning a particular likeness in an image unto one man when he was living more then to another , yet you in most of your images are destitute of any such assistance . you know not at all that your images represent any thing peculiar in the persons whereof you pretend them to be the images , which sufficiently appears by the varity that is in the images whereby you represent the same person , even christ himself in several places . so that though every man in his right wits may conceive , that an image is the image of a man and not of a mouse , yet that it should be the image of this or that man , of christ himself ; or peter , he hath no ground to imagine , but what is suggested unto him by his imagination , directed by the circumstances of its place and title . when clodius had thrust cicero into banishment to do him the greater spite , he demolished his house , and dedicated it as a devoted place to their gods , setting up in it the image of the goddess libertas . the or●tor upon his return in his oration ad pontifices for the recovery of his house to overthrow this pretended dedication and devotion of it , pleads two things , first that the image pretended by clodius to be the image of libertas , was indeed the image of a famous or rather infamous whore that lived at tanager ; had this dedication passed , i wonder how this image could have any relation unto libertas , but by vertue of the imagination of its worshippers when in very deed it was the image of a tangraean whore ; and the same orator tells us of a famous painter who making the picture of venus and her companions for their temples ; still drew them by some strumpet or other that he kept company withall . and whither you have no● been so imposed upon sometimes or no , i very much question . in which case nothing but your imagination can free you from the worship of a quean , when you aime your devotion another way ; again he pleads , that the dedication of that image was not regularly religious , nor according to that institution which they esteemed divine ; whence no sacredness in it could ensue ; and want of institution which may be so esteemed , is that also which we object against your dedication of images . for besides a relation to this or that individual person , which as i have shewed , the most of your images have not , but what in your fancy you give unto them , which is natural or civil ; you fancy also a religious relation , a sacred conjuction between the image and prototype , so that the worship yielded to the one should redound to the other in a religious way . and this , i say , is also the product of your own fancy . if it be not , i pray , will you assign some other cause of it : for to tell you the truth , excluding divine institution which you have not , other i can think or none ▪ and if you could pretend divine institution constituting a sacred relation , between images and their prototypes , yet it would not presently follow , that they were to be worshipped , no not supposing the prototypes themselves to be the proper objects of religious adoration , which as to the most of them you know we deny , unless you have also a command to warrant you . for there is 〈◊〉 institution of god himself a sacramental 〈◊〉 b●●ween the water in baptism and the 〈…〉 ; and yet i do not know that you plead that the water is to be worshipped . and thus is it as to your wooden cross ; you put two sticks a cross and worship them , you take them asunder and burn them ; it is the very instance of your nicene council , for so they repeat the words of leontius and approve them , act. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; whilest the two sticks of the cross are put together or compacted , i adore that figure for christs sake who suffered thereon ; but when they are separated , i cast them away and burn them ; a pretty course , whereby a man may keep a sacred fire , and worship all his wood pile before he burns it . and all this you are beholding unto your imagination for . we have done with your exceptions and pleas , and i dare leave it to the conscience and judgement of any man fearing god , and not captivated under the power of prejudices and a vain conversation received by tradition from his fathers , whither your pretences are sufficient to warrant us to break in upon those many and severe interdictions of god , lying expresly in the letter against this usage and practice , and so apprehended in their intention by the whole primitive church . in the command its self , we are forbidden to make to our selves , that is in reference unto the worship of god treated of in that precept , not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sculptile a graven image , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any kind of likeness of anything in heaven , earth or sea , so as that a man should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bow down , adore , or venerate them , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serve them with any sacred veneration . and the natural equity of this precept was understood by the wises● of the heathen . for not only doth tacitus witness that the antient germans had no images of their gods , but it is known that nama pompilius the roman solon admitted not the use of them . seneca decryes them , epist. . and macrobius denies that antiquity made any image to the most high god. what silius , persius and statius observed to the same purpose , i have shewed elsewhere . and from this principle paul pleads with the athenians that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was not to be represented with images of gold and silver , or carved stones . neither doth god leave us under this interdiction as proceeding from his soveraign authority , but frequently also shews the reasonableness of his will , by asserting the incomprehensibility of his nature , and minding us that in the great manifestation of his glory unto the people , they saw no manner of likeness or similitude , which should have been shewed unto them had he been by any sensible means or matter to be represented . and yet , sir , all this will not deter you from making images and various pictures of god himself and the blessed trinity . indeed you say you do not do it to represent the essence and nature of the invisible god , but only some divine manifestations of his excellency or presence , so that those images are only metaphorical . but you venture too boldly on the commands of god with your cobweb distinctions ; nor do you difference your selves hereby from the more sober heathen , who openly professed that in their many names and images of god they had no design to teach a multiplication of the divine essence , but only to represent the various properties and excellencies of that one deity which they adored , as lactantius will inform you . neither i fear do you consider aright , or sufficiently esteem the scandal that by this means you cast before the jews and turks , who abhor the worship of god amongst you , upon the account of your images ; and christians also kept from participating in their sacra by this means . lampridius tells us in the life of alexander severus , that hadrian the emperour erected temples in sundry cities without images in them , untill he was forbidden by the soothsayers , affirming that this was the only way to make all men become christians , as though the weight of the controversie between christians and pagans had turned on this hinge , whither god were to be worshipped in images or no. as for other images and pictures which may as to a civil use be made , which you set up in your churches to be adored and venerated , is not your doctrine and practice a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a will worship condemned by the apostle ? col. . . a worship destitute of institution , promise , command or any ground of acceptance with god. a worship wherein you do what is right in your own eyes like the people in the wilderness , and not that only which is commanded you , which god complains of and reproves , deut. . , . and besides you are conversant in a will worship of a most dangerous importance , wherein you ascribe the honour that is due unto god alone , unto that which by nature is not god , which is downright idolatry . i know how you turn and wind your selves into various forms and multiply unintelligible distinctions , to extricate your selves out of the ●nare that you wil●ully cast your selves into . but you all agree well enough in this , if your nicene and trent councils , your baronius , vasquez , suarez , and other great masters of your sacr● may be believed , that they are to be adored and worshipped , that is with adoration religious , which what ever you may talk of its modes , or distinguish about its kind , is to give the honour due to god alone unto 〈◊〉 and stones . and the best security you have to free you from the horrible guilt of idolatry , lyes in the pretended conjunction and religious relation that is between the image and its prototype , which is plainly imaginary and fictitious . and , now sir , i hope i shall obtain your excuse for having drawn forth this discourse unto a length beyond my intention , your self having given me the occasion so to do , by pretending that you would upon this head of images , come up close unto me , which caused me to give you a little tast of what entertainment you are to expect , if you shall think meet to continue in the same resolution . chap. . of latine service . the . chapter of the animadversions about tongues and latine service , is your next task . of this you say , that it hath some colour of plausibility , but because i neither do nor will understand the customes of that church which i am so eager to oppose , all my words are but wind . answ. no such thing as plausibility was aimed at in any part of that discourse . it was the promotion or defence of truth which was designed throughout the whole , and nothing else . for that , are all things to be done , and nothing against it . what you are able to except against in that discourse , will speedily appear . in the mean time pray take notice , that i have no eagerness to oppose either you or your church ; so you will let the truth alone , i shall for ever let you alone , without opposition . it was the defence of that , and not an opposition to you that i was engaged in . in the same design do i still persist , in the vindication of what i had formerly written , and shall assure you that you shall never be opposed by me , but only so far , and wherein i am fully convinced that you oppose the truth . manifest that to be on your side , and i shall be ready to embrace both you and it . for i am absolutely free from all respects unto things in this world , that should or might retard me in so doing . but that i may hereafter speak somewhat more to the purpose in opposition unto you , or else give my consent with understanding unto what you teach , pray inform me how i may come to the knowledge of the customs of your church , which you say , i neither do , nor will understand . i have read your councils , those that are properly yours ; your mass book , and rituals , many of your annalists or historians , with your writers of controversies , and casuists , all of the best note same and reputation amongst you . can none of them inform us what the customs of your church are ? if you have such egyptian or el●usinian mysteries as no man can understand before he be initiated amongst you . i must despair of coming unto any acquaintance with them . for i shall never engage into the belief of i know not what . for the present , i shall declare you my apprehension as to that custome of your church as you call it , which we have now under consideration , and desire your charity in my direction , if i understand it 〈◊〉 aright . it is your custome to keep the scriptures from the people in an unknown tongue ; somewhat contrary to this your former custome , in this last age you have made some translations out of a translation and that none of the best , the use whereof you permit to very few , by virtue of special dispensation , pleading that the use of it in the church among the body of its members is useless and dangerous . again it is the custome of your church to celebrate all its publick worship in latine , whereof the generality of your people understand nothing at all , and you forbid the exercise of your church worship in a vulgar tongue understood by the community of your church or people . these i apprehend to be the customes of your church , and to the best of my understanding they are directly contrary , ( . ) to the end of god in granting unto his church the inestimable benefit of his work and worship ; and ( . ) to the command of god given unto all to read , meditate and study his word continually . and ( . ) prejudicial to the souls of men , in depriving them of those unspeakable spiritual advantages which they might attain in the discharge of their duty , and which others , not subject unto your au●hority , have experience of . and ( . ) opposite unto , yea destructive of that edification which is the immediate end of all things 〈◊〉 to be done in publick assemblies of the church . and ( . ) forbidden expresly by the apostle who inforceth his prohibition with many cogent reasons , cor. . and ( . ) contrary to the express practice of the primitive church both judaical and christian , all whose worship was performed in the same language wherein the people were instructed by preaching and exhortations which i presume you will think it necessary they should well understand ; being ( . ) brought into use gradually and occasionally through the 〈◊〉 negligence of some who pretend in the churches of those dayes , when the languages wherein the scripture was first written and whereinto for the use of the whole church it had been of old translated , as the old testament into greek , and the whole into latine , through the tumults and wars that fell out in the world , became corrupted , or were extirpated . and ( ) a means of turning the worship of christ from a rational way of strengthening faith and increasing holiness , into a dumb histrionical shew exciting brutish and irregular affections ; and ( ) were the great cause of that darkness and ignorance which spread its self in former dayes over the whole face of your church , and yet continueth in a great measure so to do . and in summ are as great an instance of the power of inveterate prejudices and carnal interests against the light of the truth as i think was ever given in the world . these are my apprehensions concerning the customs of your church in this matter , with their nature and tendency . i shall now try whither you who blame my misunderstanding of them , can give me any better information , or reason for the change of my thoughts concerning them . but carbones pro thesauro , instead of either further clearing or vindicating your customs and practice , you fall into encomiums of your church , a story of a greek bishop , with some other thing as little to your purpose . fur es ait pedo ; pedius quid ? crimina rasis librat in antithetis doctas posuisse figuras lundatur . you are accused to have robbed the church of the use of the scripture , and the means of its edification in the worship of god , and when you should produce your defensitive , you make a fine discourse quite to other purposes . such as it is , we must pass through it . first you say , i have heard many grave protestant divines ingenuously acknowledge that divine comfort and sanctity of life requisite unto salvation , which religion aymes at , may with more perfection and less inconvenience be attained by the customs of the roman church then that of ours . for religion is not to fit perching upon the lips , but to be got by heart , it consists not in reading but doing , and in this , not in that , lives the substance of it , which is soon and easily conveighed . christ our lord drew a compendium of all divine truths in two words , which our great apostle again abridged into one . ans. ( . ) i hope you will give me leave a little to suspend my assent unto what you affirm . not that i question your veracity as to the matter of fact related by you , that some persons have told you what you say , but i suppose you are mistaken in them . for whereas the gospel is the doctrine of truth according unto godliness , and the promotion of holiness and consolation ( which cannot at all be promoted but in wayes and by means of gods appointment ) is the next end of all religion ; they can be no protestant divines who acknowledge this end to be better attainable in your way , then their own ; because such an acknowledgement would be a vertual renunciation of their protestancy . the judgement of this church , and all the reall grave divines of it , is perfectly against you , and should you condescend unto them in other things , would not embrace your communion , whilest you impose upon them a necessity of celebrating the worship of god in a tongue unknown unto them , amongst whom and for whose s●ke , it is publickly celebrated . the reasons you subjoyn to the concession you mention , i presume are your own , they are like to many others that you make use of . the best sense of the entrance of your words that i can make , is in that description they afford us of the worship of your church as to the peoples concernment in it . the words of it may ●it perching upon your lips , as on the tongue of a parrot , or it may be , may be got by heart , or as we say without book , when the sense of them affects not your minds nor understandings at all . if in these vain loose expressions you design any thing else , it seems to be an opposition between reading and studying the scriptures , or joyning with understanding in the prayers of the church , the things under consideration , and the getting of the power of the word of god to dwell in the heart ; which is skilfully to oppose the means and the end , and those placed in that relation not only by their natural aptitude , but also by gods express appointment and command . so wisely also do you oppose reading and doing in general ; as though reading were not doing , and a part of that obedience which god requires at our hands , and a blessed means of helping and furthering us in the remainder of it . for certainly that we may do the will of god , it is required that we know it . and what better way there is to come to the knowledge of the will of god then by reading and me litating in and upon the word of truth wherein he hath revealed it , with the advantage of the other means of his appointment for the same end in the publick preaching or proposition of it , i am not as yet informed . and i wish you had acquainted us with those two words of our saviour , and that one of the apostle , wherein they give us a compendius of all divine truths . for if it be so , i am perswaded you will be to seek for your warrant in imposing your long creeds , and almost volumes of propositions to be believed as such . but you cannot avoid mistakes in things that you might omit as not at all to your purpose . our saviour indeed gives us the two general heads of those duties of obedience which are required at our hands towards god and our neighbours ; and the apostle shews the perfection of it to consist in love , with its due exercise ; but where in two or three words they give us the compendium of all divine truths which we are to believe , that we may acceptably perform the obedidience that in general they describe , we are yet to seek , and shall be so , for any information you are able to give us . in your following discourse you make a florish with what your church hath in gospels , epistles , good books , anniversary observations , and i know not what besides . but sir , we discourse not about what you have , but what you have not , nor will have though god command you to have it , and threaten you for not having it . you have not the scripture ordinarily in a language that they can understand , who if they are the disciples of christ are bound to read , study , and meditate in it continually ; which are therefore hindred by you in the discharge of their duty , whilest you neither enter into the kingdom of heaven your selves , nor suffer them that would . n●y you have burned men and their bibles together for attempting to discharge that duty which god requireth of them , and wherein so much of their spiritual advantage is enwrapped . neither have you the entire worship of god in a tongue known to the people , whereby they might joyn in it , and pray with understanding , and be edified by what they hear ( which the apostle makes the end of all things done or to be done in publick assemblies ) but are left to have their brutish affections led up and down by dumb shews , pestures and gestures , whereunto the scripture and antiquity are utter strangers . these things you have not , and which renders your condition so much the worse , you refu●e to have them though you may , though you are entreated by god and man to make use of them ; yea where great and populous nations under your power , have humbly petitioned you that by your leave and permission they might enjoy the bible , and that service of god which they could understand , you have chosen rather to run all things into confusion and to fall upon them with fire and sword , then to grant them their request ; o curvae in terris animae & caelestium inanes ! but you add , besides what you mention , what can promote your salvation ; for say you , what further good may it do to read the letter of st. paul ' s epistles , to the romans for example , or corinthians , wherein questions , and cases , and theological discourses are treated , that vulgar people can neither understand , nor are at all concerned to know . and i pray you tell me ingenuously and without heat , what more of good could acrew to any by the translated letter of a book , whereof i will be bold to say that nine parts in ten concern not my particular either to know or practice , then by the conceived substance of gods will unto me , and my own duty towards him . sir , i shall deal with you without any blameable heat , yet so as he deserves to be dealt withall , who will not cease to pervert the right wayes of the lord. and . who taught you to make your apprehensions the measure of other mens faith and practice ? if you know not of any thing needfull to promote salvation , but what you reckon up in the usage of your church , hinder not them that do . it is not so much your own practice , as your imposition of it on others , that we are in the consideration of ▪ would it worth suffice you to reject as to your own interest the means appointed of god for the furtherrance of our salvation , and that you would not compell others to joyn with you in the refusal of them ? is it possible that a man professing himself a divine , a priest of the catholick church , an instructor of the ignorant , an undertaker to perswade whole nations to relinquish the way of religion wherein they are engaged , to follow him and his in wayes that they have not known , should profess that he knows not of what use unto the promotion of the salvation of the souls of men the use of the whole scripture given by inspiration of god is ! be advised not to impose these conceptions of your fancy and mind , as it seems unexercised in that heavenly treasury , on those who have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , senses exercised therein , so as to be able to discern between good and evil . it no other reason can prevail with you , i hope experience may give you such a despair of success , as to cause you to surcease . ( . ) this vulgar people that you talk of ( as the pharises did of them that were willing to attend unto the preaching of christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , joh. . this vulgar rout that knows not the law ) if they are christians , they are such as to whom those epistles were originally written , and for whose sakes they are preserved , such as christ hath redeemed and sanctified in his own blood , and given the annointing unto , whereby they may know all things , and are pattakers of the promise that they shall be taught of god. the gospel takes not away the outward differences and distinctions , that are on other accounts amongst the children of men , but in the things of the gospel its self there are none vulgar or common , nor as such to be despised ; but believers are all one in christ jesus ; col. . . jam. . , , , , , . how it is now i know nor , but i am sure that the beginning of the preaching of the gospel , the poor principally received it , and the greatest number of them that were effectually called , was of those whom you speak so contemptuously of , as the apostle testifies , . cor. . . and the same is made good in all antient story . neither are these vulgar people such ignoramus's as you imagine , unless it be where you make and keep them such , by detaining from them the means of knowledge , and who perish for the want of it , as the prophet complained of old . i speak not of them who continue willingly ignorant under the most effectual means of light ; but of such as being really born of god , and becoming thereby a royal nation , an holy priesthood as they are called , yea kings and priests unto god , do conscientiously atterd unto his teachings . of these there are thousands , yea ten thousands in england , who are among the vulgar fort as to their outward and civil condition , that if occasion were administred , would farther try your divinity then you are aware , and give you another manner of account of pauls epistles then i perceive you suppose they would . you are mistaken if you imagine that either greatness , or learning , or secular wisdom will give a man understanding in the mysteries of the gospel , or make him wise therein . this wisdom is from above , is wrought by the spirit of god in the use of spiritual means by himself appointed for that purpose . and we know not that men of any condition are excepted from his dispensations of light and grace . . to whom , and for whose instruction were those epistles of paul written ? were they not to the churches of those dayes ? to all that were at rome called to be holy . ch . . . and to the church of god that was at corinth sanctified in christ jesus , cor. . . with all that everywhere call on his name . and why i pray may not the churches of these dayes be concerned to know the things that the spirit of god thought meet to instruct the former churches in ? are believers now grown unconcerned in the doctrine in the law and gospel , of sin and grace , of justification , sanctification , adoption , the obedience of faith , and duties of holiness , which s. paul reveals and declares in his epistles ? what would you make of them ? or what would you make of the apostle to write things for the standing use of the church , wherein so few were like to be concerned ? or do you think that there are but few things in the scripture wherein the souls of the people are concerned , and that all the rest are left for learned men to dispute and wrangle about ? but you say , there are particular cases in them , that belonged it may be only to them unto whom their resolution was directed . but are you such a stranger in the israel of the church , as not to know that in the same cases , or others of a very neer allyance unto them determinable by the apostolical rules delivered in them , the consciences of your vulgar people are still concerned ? . those epistles of paul wherein you instance , were written by divine inspiration , and given out by the direction of the holy ghost for the use of the church of god in all ages ; this i suppose you will not deny . if so , why do you set up your wisdom built on frivolous cavils , against the will , wisdom , love and care of god ? i fear you are a stranger unto that benefit , strength , supportment , light , knowledge , grace , wisdom and consolation , which true believers , the disciples of christ do every day receive by reading , studying and meditating on pauls epistles . i wish you would mind some of old chrysostoms exhortations unto all sorts of persons to the reading and study of them ; they are so interwoven in all his expositions and sermons on them , that it were lost labour to direct you unto any place in particular . . the latter part of your discourse would make me suspect that your converse with the quakers that you talked of in your fiat , had a little tainted your judgement , but that i can ascribe the rise of it unto another cause . your preferring the conceived substance of gods will before the letter of the scripture , is their very opinion . but what do you mean by the conceived substance of gods will ? is it the d●ctrine concerning the will of god delivered in the scripture , or is it somewhat else ? if some other thing , why do you not declare it ? if it be no other , why do you distinguish it from its self , and prefer it above it self ? or do you conceive , there is a conceived substance of gods will that is taught , or may be by men , better then by god himself ? . somewhat you intimate , it may be to this purpose , in the close of this discourse , p. . where you say , the question between us is not , whether the people are to have gods word or no , but whether that word consist in the letter left to the peoples disposal , or in the substance urgently imposed upon the people for their practice . and this because you understand not , but mistake the whole business , all your talk in this your eighteenth chapter vades into nothing . truly sir , i never heard before that this was the state of the controversie between us , nor do i now believe it so to be . for ( . ) we say not that the letter of the scripture is to be left unto the peoples disposal , but that the scripture is to be commended unto their reverend use and meditation , which we think cannot be ingenuously denyed by any man that hath read the scripture , or knows ought of the duty of the disciples of christ. ( . ) the conceived substance of the word of god , as by any man conceived and proposed , is no otherwise the word of god , but as it answers what is written in the scripture , and by virtue of its analogy therewith . ( . ) if by urging the substance of the word of god on the people , you understand their instruction in their duty out of the word of god , by catechizing , preaching , admonitions and exhortations , as you must if you speak intelligibly , why do you oppose these things as inconsistent ? may not the people have the use of the scripture , and yet have the word preached unto them by their teachers ? did not paul preach the substance of the word unto the bereans , and yet they are commended that they tryed what he delivered unto them by the scripture its self which they enjoyed ? and ( . ) why do you appropriate this urging of the substance of the word of god unto your usage and practice , giving out as ours , the leaving of the letter of the scripture to the peoples disposal , when we know the former to be done far more effectually among protestants , then among you , and your self cannot deny it to be done more frequently ? ( . ) you reproach the scripture by calling it the letter in opposition to your conceived substance of the word of god. for though the literal sense of metaphorical expressions ( by you yet adhered unto ) be sometimes called the flesh , john . . and the carnal sense of the institutions of the old testament , be termed the letter , cor. . . rom. . . yet the covenant of god is , that his spirit and word shall ever accompany one another , isa. . . and our saviour tells us , that his words are spirit and life , john . . and the apostle , that the word of god is living and powerful , and sharper then any two-edged sword , heb. . . there is in the written word a living and life-giving power and efficacy , which believers have experience of , and which i should be sorry to conclude you to be unacquainted withal . it is the power of god unto salvation , the immortal seed whereby we are begotten unto god , and the food whereby our souls are nourished . and all this , is to not only as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is written , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the writing , or scripture it self , which is given by inspiration from god. for though the things themselves written are the will of god , and intended in the writing ; yet the writing its self being given out by inspiration , is the word of god , and only original means of communicating the other unto us : or the word of god wherein his will is contained ; formally so , as the other is materially . ( . ) i find you are not well pleased when you are minded of the contemptuous expressions which some of your friends have used concerning the holy scripture ; but i am now enforced to tell you that you your self have equalled in my apprehension the very worst of them , in affirming that nine parts in ten of it concerns not your particular either to know or practice . for i presume you make the instance only in your self , intending all other individual persons no less then your self . the apostle tells us , that all scripture is given by inspiration of god , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness . you , that nine parts in ten of it do not concern us to know or practice ; that is , not at all . he informs us , that what ever things were written afore time , were writttn for our learning , that we through patience and comfort of the scripture might have hope ; not above one part of ten of what is so written , if you may be believed , is useful to any such purpose . do you consider what you say ? god hath given us his whole word for our use and benefit . nine parts in ten of it , say you , do not concern us . can possibly any man break forth into an higher reflection upon the wisdom and love of the holy god ? or do you think you could have made a more woful discovery of your unacquaintedness with your own duty , the nature of faith and obedience evangelical , then you have done in these words ? you will not make thus bold with the books that aristotle hath left us in philosophy , or galen in medicine . but the wisdom of god in that writing which he hath given us for the revelation of his will , it seems may be despised . such fruit in the depraved nature of man will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 produce . the practice we blame in you , is not worse then the reasonings you use in its confirmation . i pray god neither of them may be ever laid unto your charge . your following words are a commendation of the zeal and piety of the dayes and times before the reformation , with reflections upon all things amongst us since , and this i shall pass by , so to avoid the occasion of representing unto you the true state of things both here and elsewhere in the ages you so much extoll . neither indeed is it to any great purpose to lay open anew that darkness and wickedness which the world groaned under , and all sober men complained of . you proceed to other exceptions and say : where fiat lux sayes , that the pentateuch , or hagiography was never by any high priest among the jews put into a vulgar tongue , nor the gospel or lyturgie out of the greek in the eastern part of the christian church , or latin in the western , you sleight this discourse of mine , because hebrew , greek and latin were vulgar tongues themselves : i know this well enough : but when , and how long ago were they so ? not for some thousand years to my knowledge . and was the bible , psalms , or christian lyturgie then put into vulgar tongues , when those they were first written in , ceased to be vulgar ? this you should have spoken unto , if you had meant to say any thing , or gainsay me . nor is it to purpose to tell me that st. jerom translated the bible into dalmatian . i know well enough it hath been translated by some special persons into gothish , armenian , aethiopian and other particular dialects . but did the church either of the hebrews , or the christians either greeks or latin ever deliver it so to translated to the generality of people , or use it in their service , or command it so to be done as a thing of general concernment and necessity ? so far is it from that , that they would never permit it . i thought you would as little have medled with this matter again , as you have done with other things of the like disadvantage unto you . for ( . ) i told you sufficiently before what a vanity it was to enquire after a translation of the old testament out of the hebrew before the babylonish captivity , there being no other language but that understood amongst the generality of the jewish people . and i then manisested unto you , and shall do so further immediately , that the translation of the scripture into syriak which you enquire after , could have had no other design amongst the jews in those dayes , then your keeping of it in latin hath ; namely that the people might not understand it . for if you shall persist to think that the jews before the babylonish captivity at least , had any other vulgar language but the hebrew , you will make all men of understanding smile at you at an extraordinary rate . some while after the return of the people from their captivity , they began to lose the purity of their own tongue , and most of them understood the syrochaldaean , wherein about that time some small parts of the scripture also were written , in no long process of time a great portion of them living scattered in the provinces of the macedonian empire , and therefore called hellenists , used and spake the greek tongue , their own ceasing to be vulgar unto them . all these both in private , and in their publick synagogne worship made use of a translation of the scripture into greek , which was now become their vulgar tongue , and that made either by the lxxii . elders sent from jerusalem to ptolomy philadelphus , or which is more probable by the jews of alexandria , unto which city multitudes of them repaired , the nation being made free of it by its founder ; or it may be some while after by the priest onias , who lead a great colony of them into aegypt , and there built them a temple for their worship . so did these hebrews make use of a translation , when their own tongue ceased to be vulgar unto them . the monster of serving god by rational men with a tongue whereof they understand never a word , was not yet hatched . the other portion of the people , who either lived in palestina , or those parts of the east where the greck tongue never prevailed into common use , so soon as their language began to be mixed with the syrochaldean , and the purity of it to grow into disuse , made use constantly of their targums , or translations into that tongue . neither can it be proved , but that the jerusalem jews understood the hebrew well enough until the destruction of the city and temple by titus . so that from the church of the jews you cannot obtain the least countenance to your practice . and there lyes in gods dealing with them a strong argument and testimony against it . for if god himself thought meet to intrust his oracles unto his people , in that language which was common unto them all , hath he not tanght us that it is his will they should still be so continued ? and is there not still the same reason for it as there was at first ? ( . ) farther , the practice of the latin church is unavoidably against you . for whereas the scripture was no part of it written in latin which was their vulgar tongue , it it was immediately both old testament and new turned thereinto : and therein used , as in their publick worship , so by private persons of all sorts , upon the encouragement of the rulers of it . and no reason of their translation of it , which they made and had from time immemorial , can possibly be imagined , but only the indispensible necessity which they apprehended of having the scripture in a language , which the people did generally speak and understand . ( . ) the case was the same in the antient greek church . the new testament was originally written in their own vulgar tongue , which they made use of accordingly . and as for the old , they constantly used a translation of it into the same dialect . so that it is impossible that we can obtain a clearer suffrage from the antient churches , both jews and christians , and these both of latins and greeks in any thing , then we have against this custom of your church . but these languages you say have ceased to be vulgar for some thousand years to your knowleage . bona verba ! you know much i perceive , yet not so much , but that it is possible you may sometimes fail in your chronological faculty . pray how many thousand years is it think you since christs birth , now this year . ? or since the ruine of the greek or latin empire , and therein the corruption of thei● languages . i believe you will not find it above three or four thousand at the most , upon your next calculation : though i can assure you an ingenuous person told me , he thought from the manner of your speaking you might guess at some nine or ten . what then ? was the bible say you put into other vulgar tongues when they ceased to be vulgar ? yes by some they were : hierom translated it into the dalmatian tongue : vlphilus into the gotish : beda a great part of it into the saxon , and the like no doubt was done by others . the eastern countreys also , to whom the greek was not so well known , had translations of their own from the very beginning of their christianity . and for the rest , shall the wretched negligence of men in times of confusion and ignorance , such as those were wherein the greek and latin tongues ceased to be vulgar , prescribe a rule and law unto us of practice in the worship of god , contrary to his own direction , the nature of the thing its self , and the example of all the churches of christ for five hundred years ? for besides that in the empire it was alwayes used , and read in the vulgar tongues , those nations that knew not the two great languages that were commonly spoken therein , from the time that they received the christian faith , took care to have the scriptures translated into their own mother tongue . so chrysostom tells us , that the gospel of john , wherein occasionally he especially instanceth , was in his dayes translated into the syrian , egyptian , indian , persian and ethiopian languages . hom. . in john. but you say , did the church either of the hebrews or christians , greek or latin , ever deliver it transtlated to the generality of the people , or use it in their ser vice , or command it so to be done , as a thing of general concernment ; so far is it from that , that they would never permit it . but you do not sufficiently consider what you say . the hebrew church had no need so to do . god gave the scripture unto it in their own mother tongue , and that only . and they had no reason to translate it out of their knowledge and understanding . the greek church had the new testament in the same manner , and the old they translated or delivered it so translated by others unto the generality of the people , and used it in their service . the latin church did so also . the scriptures both of the old and new testament also being originally written in languages unknown vulgarly unto them ; they had them translated into their own common tongue for the generality of the people , and used that translation in their publick service . the same was the practice of the syrians and all other nations of old , that had a language in common use peculiar to themselves all your plea ariseth from the practice of some who through ignorance or negligence provided not for the good and necessity of the churches of christ , when through the changes and confusions that happened in the world , the greek and latin tongues ceased to be vulgar , which how many thousand years ago it was , you may calculate at your next leisure . this is that , which in them we blame , and in you much more because you will follow them after you have been so frequently admonished of your miscarriage therein ; for you add to your sin by making , that which was neglect in them , wilful choice in you , commanding that not to be done , which they only omitted to do . but you will not leave this matter ; you told us in your fiat , that neither moses , nor any after him did take care to have the scripture turned into syriack . i desired to know why they should , seeing hebrew was their vulgar tongue , and the syriak unknown unto them , which i proved from the saying of the princes of hezekiah , when they desired rabshakeh to speak unto them in syriak which they understood , and not in the jews language in the hearing of the people to affright and trouble them . this i did for your satisfaction , the thing its self being absolutely out of question , and not in the least needing any proof amongst those who understand any thing of this business . but you yet attempt to revive your first mistake , and to say somewhat unto the instance whereby it was rectified , but with your usual success . will you therefore be pleased to hear your self talk you know not what in this matter once more ? thus then you proceed , sir you are mistaken , for the longue the princes perswaded rabshakeh to speak was the assyrian , his own language which was learned by the gentry in palestine , as we in england learn the french ; which although by abbreviation it be called syriack , yet is differed as much from the jews language which was spoken by christ and his apostles ( whereof eli eli lama sabacthani is a part ) and was over since that time called syrian or syriack , as french differs from english. and if you would read attentively , you may suspect by the very words of the text , that the jews language even then was not the hebrew . for it had been a shorter and plainer expression , and more answerable to their custom so to call it if it had been so , then by a paraphrase to name it the jews language : which if then it was called syrian , as afterwards it was , then had the princes reason to call it rather the jews language then syrian , because that and the assyrian differed more in nature then appellation ; though some difference doubtless there was in the very word and name , although translators have not heeded to deliver it . shibbolet and sibbolet may differ more in signification then sound : nor is brittish and brutish so neer in nature as they are in name . and who knows not that syria and assyria were several kingdoms , as likewise were the languages ? i had much ado at first to understand what it is that you would have in this discourse ; and no wonder , for i am sure you do not understand your self . and i am perswaded that if you knew how many prodigies you have poured out in these few lines , you would be amazed at the product of your own imagination . for ( . ) you yet again suppose syriack to have been the vulgar language of the jews in the dayes of hezechiah , a thing that never fell upon the fancy of any man before you , being contrary to express scripture in the testimony before recited , and all the monuments of those dayes , wherein the sermons of the prophets unto the people are recorded in the purest hebrew ; neither had the people as yet been carried captive out of their own land , or been mixed with strangers , so as to have lost their language as you imagine , unless you think that indeed the hebrew was never their vulgar tongue . . you suppose , the syrian and assyrian at that time to have been different languages , whereof those who understood the one understood not the other : when they were but one and the same called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tongue of aram , neither was there ever any other difference between the language of the assyrians or chaldaeans , and that which was afterwards peculiarly called syriack , but in some few words and various terminations , and how far this differed from the jews language you have an instance in the names given by jacob and laben to the same heap of witness , gen. . . the one calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 galead , the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iegar sahadutha ; neither was it at all understood by the common people of the jews , jer. . . ( . ) you suppose that in the language wherein rabshakeh and the princes conferred , their syriack was an abbreviation of assyriack , because in sound it was so near the other , that they would have him speak in . so that the jews speaking syriack , when the princes desired rabshakeh to speak syriack , they meant another language , as much differing from that , as french from english. but you are in the dark , and know not how you wander up and down to no purpose . there is nothing of the words that you pretend to be an abbreviation the one of the other in the text , nor is there any such relation between them as you imagine , that they should be near in sound , though not in nature . eliakim entreats rabshakeh that he would speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aramith , aramice , that is , as the greeks and latins express that people and language syriace in syriack ; that he would speak the language of aram : which language was spoken also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the king and people of assyria . and truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aram is no abreviation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ashur , as i suppose . ( . ) you talk of the lenghth of that expression , in the jews language , when there is nothing in the text but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehudith judaice , that is , in hebrew . ( . ) some difference you suppose there was between the assyrian and syrian in sound and name , though translators have not heeded to deliver it ; when there is no agreement at all between them : but you say there was more in nature , when there was none at all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lashon arami , the tongue of aram was the language of assyria , ashur being but a colony of aram. ( , ) so you think that shibboleth and sibboleth may differ more in signification then sound . but pray what do you think is the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the ephramites pronounced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , just as much as a word falsly pronounced signifieth , and no more ; that is , of its self just nothing at all : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sibboleth is no hebrew word , but meerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shibboleth falsly pronounced . . you imagine that the language spoken by christ , and his apostles was the same that was spoken in the dayes of hezekiah , and this you would prove from those words eli eli lama sabacthani , to be that which is now commonly called syriack , and fancy an assyrian tongue , as much differing from it , as french differs from english , which manifests your skill in the oriental languages , for want whereof i do not blame you ; for what is that to me ? but i cannot take it well that you should choose me out to trouble me with talking about that which you do not understand . for here you give us two languages , the syriack , and assyriack , which names in the original differed but little in sound , but the languages themselves did as much in nature as french and english. and the syriack you tell us , was that which is now so peculiarly called , but what the assyriack was you tell us not , but only that when the princes perswade rabshakeh to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aramith , he intended an assyrian language that was not syrian . the boys that grind colours in our grammer schools , laugh at these mormoes . ( . ) neither do you know well what you say when you affirm that the language of christ , and his apostles was the same that was ever since called the syriack : for the very instance you give , manifests it to have been a different dialect from it ; the words as recorded by the evangelists being absolutely the same neither with the hebrew , nor targum , nor syriack translation of the old testament : that wherein we have the translation of the scripture , and which prevailed in the eastern church , being a peculiar antiochian dialect of the old aramaean tongue . and that whole language called the syriack peculiarly now , and whereof there were various dialects of old , seems to have had its beginning after the jews return from their captivity , being but a degenerate mixture of the hebrew and chaldee ; whereunto also after the prevalency of the macedonian empire many greek word were admitted , and some latine ones also afterwards . ( . ) you advantage not your self by affirming that assyria and syria were several kingdoms . for as strabo will inform you , they were both originally called syrian , and indeed were one and the same , until the more eastern provinces about babylon obtaining their peculiar denominations , that part of asia , which contains comogena , phaenicia , palestina and coelosyria , became to be especially called syria . originally they were all aramites as every one knows that can but read the scripture in its original language . and now i suppose you may see how little you have advantaged your self ; or your cause by this maze of mistakes and contradictions . for no errour can be so thick covered with others , but that it will rain through . the jews you suppose to have lost their own language in the dayes of hezekiah , and to have spoken syriack ; the syrian and assyrian to have been languages as far distant as french and english ; that when the princes entreated rabshakeh to speak the syrian language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they intended not the syrian language which was indeed the jews , but the assyrian quite differing from it ; and so when they desired him not to speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you suppose them to have desired him not to speak in the jews language , but to speak in the jews language which you say was the syriack . and sundry other no less unhappy absurdities have you amassed together . but you will retrive us out of this labyrinth , by a story of what a greek biship did and said at paris in the presence of doctor cousins now bishop of durham , how he refused the articles of the english church , and did all things according to the roman mode , asserting the use of liturgies in the vulgar greek . unto which i shall say no more , but that it was at paris and not at durham ; graeculus esuriens in caelum jusseris , ibit . i have my self known some eminent members of that church in england , two especially ; one many years ago called conopius , who if i mistake not , upon his return obtained the honour of a patriarchate , being sent hither by the then patriarch of constantinople ; the other not many years ago , called anastatius comnenus archimandrite as his testimonials be spake him , of a monastry on mount sinai . both these i am sure made it their business to inveigh against your church & practices , having the arguments of nilus against your supremacy at their fingers ends . and if the greek chruch and you are so well agreed as you pretend , why do you censure them as hereticks and schismaticks , and receive only some few of them who are runnagates from their own tents ? what may those whom you proclaim to be your enemies expect from you , when you deal thus severely with those whom you give out to be your friends ? but as for this matter , of the scripture , and prayers in an unknown tongue , though they transgress not with so high an hand as you do , the old greeks being not so absolutely remote from the present vulgar , as the latine is from our english , and the languages of diverse other nations whom you compell to your church service in that toague , and besides they have the scripture translated into their present vulgar tongue , for the use of private persons ; yet we approve not their practice , but look upon it as a great means of continuing , that ignorance and darkness which is unquestionably spread over the major part of that church : which in some places as in russia is to such a degree , as to dispose the people unto barbarism . we know also that herein they are gone off from the constant and catholick usage of their forefathers , who for some centuries of years from the dayes of the apostles themselves , who planted churches amongst them , both had the bible in their own vulgar tongue , and made no use of any other in the publick service of their assemblies . and that their example in your present degenerate condition , which in some things you as little approve of as we do in others , should have any great power upon us , i know as yet little reason to judge . your last attempt in this matter is to vindicate what you have said in your fiat , as you now affirm , that the bible was kept in an ark or tabernncle , not touched by the people , but brought on t at times to the priest that he might instruct the people out of it . to which you say , i answer , that the ark was placed in the sanctum sanctorum which was not entred into but by the priest and that only once a year ; and reply , but sir i speake not there of any sanctum sanctorum , or of any ark in that place ; was there or could there be no more arks but one ? if you had been only in these latter days in any synagogue or convention of the jews , you might have seen even now how the bible is still kept with them in an ark or tabernacle , in imitation of their forefathers , when they have no sanctum sanctorum amongst them . you may also discern how according to your custome , they ●ringe and prostrate at the bringing out of the biblt , which is the only solemn adoration left amongst them ; there be more arks then that in the sanctum sanctorum ; if i had called it a box or a chest , or a cupboard you had let it pass ; but i used that word as more sacred . the oftener that you touch upon this string , the harsher is the found that it yields . i would desire you to free your self from the unhappiness of supposing that it tends unto your disreputation to be esteemed unacquainted with the jews language and customes . if you cannot do so , you will not be able to avoid suffering from your own thoughts , especially if you cannot for bear talking al out them . this was all that in your former discourse you were obnoxious unto , but this renewal of it hath rendred your condition somewhat worse then it was . for failures in skill and science , are not in demerit to be compared with those in morality , which are voluntary and of choice . your words in your fiat , after you had learnedly observed that the bible was never in moses time nor afterwards by any high priest translated into syriack for the use of the people , are , nay it was so far from that , that it was not touched nor looked upon by the people , but kept privately in the ark or tabernacle , and brought for that times by the priest who might upon the sabboth day read some part of it to the people . i confess your expression in the ark or tabernacle was somewhat uncouth , and discovered that you did but obscurely guess at the thing you ventured to discourse about . but i took your words in that only sense they were capable of ; namely that the bible was kept in the ark , or at least in the tabernacle , that is some part of it , whereunto the people had no access . and he must be a man devoid of reason and common sense , who could imagine that you intended any thing but the sacred ark and tabernacle , when you said that it was kept in the ark or tabernacle . for not only by all rules of interpretation is the word used indefinitely to be taken in sensu famosiori , but also your manner of expression will admit of no other sense or intention . now herein in the animadversions i minded you of your failure , and told you that not the whole bible as you imagined , but only the pentateuch was placed , not in , but at the sides of the ark. that the ark was kept in the sanctuary , that no priest went in thither , but only the high priest and that but once a year , that the book of the law was never brought forth from thence to be read to the people ; and lastly that whatever of this kind you might fancy , yet it would not in the least conduce to your purpose , it being openly evident that besides the publick lections out of the law , that people had all of them the scripture in their houses , and were bound by the command of god to read and meditate in them continually . what say you now to these things ? ( . ) you change your words and affirm that you said it was kept in an ark or tabernacle , as though you meant any ark or chest. but you too much wrong your self ; your words are as before represented , in the ark or tabernacle , and you remembred them well enough to be so , which so perplexeth you in your attempt to rectifie what you said . for after you have changed the first word , the addition of the next leaves you in the briars of nonsense ; in an ark or tabernacle , as though they were terms convertible ; a chest or a tent. i wish you would make an end of this fond shooting at rovers . ( . ) you apply that to the practice of the present jews in their synagogues , which you plainly spake of the antient jews , whilest their temple and church state continued , wherein again you intrench upon morality for an evasion . and besides you cast your self upon new mistakes . for ( . ) the book kept in a chest by them , and brought forth with the veneration you speak of , is not the whole bible as you imagine but only the pentateuch which was read in their synagogues on the sabbath dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as james tells us , act. . . only whereas their law was particularly sought after to be destroyed by antiochus epiphanes , they supplyed the room of it with the other parts of the scripture divided into haphters answerable unto the sections of the law. nor ( . ) is that brought out to , or by a priest , but to any rabbi that precides in their synagogue worship ; for they have no priest amongst them , nor certain distinction of tribes ; so that if you your self have been in any synagogue or convention of the jews , it is evident that you understood little of what you saw them do , ( . ) for their prostration at the bringing out of the book which you seem to commend as a solemn adoration , it is down right idolatrous , for in it they openly worship the material roll or book that they keep . but what is it that you would from hence conclude ? is it that which you attempted in yout fiat , namely that the people amongst the jews had not the bible in their own language , and in common use among them ? you may as easily prove that the sun shines not at noon day . the scripture was committed unto them in their own mother tongue , and they were commanded of god to read and study it continually , the psalmist pronouncing them blessed who did accordingly . and the present jews make the same duty of indispensable necessity unto every one amongst them , after he comes to be filius praecepti , or lyable to the keeping of any command of god. the rules they give for all sorts of persons , high and low , rich and poor , young and old , sick and in health , for the performance of this duty , are known to all , who have any acquaintance with their present principles , practices , state and condition . and you shall scarcely meet with a child amongst them of nine ytars old who is not exercised to the reading of the bible in hebrew . and yet though they all generally learn the hebrew tongue for this purpose in their infancy , yet least they should neglect it , or through trouble be kept from it , they have translated the whole old testament into all the languages of the nations amongst whom in any nambers they are scattered . the arabick translation of the mauritanian jews , the spanish of the spaniards and portugues i can shew you it you please . upon the whole matter , i wish you knew how great the work is , wherein you are engaged , and how contemptible the engines are whereby you hope to effect it . but such positions , and such confirmations are very well suited . and this is the summ of what you plead afresh in vindication of your latine service and keeping the scripture from the use of the people . if you suppose your self armed hereby against the express institution of christ by his apost●es , the example of gods dealing with his people of old , the nature of the things themselves , and universal practise of the primitive church , i really pitty you , and shall continue to pray for you , that you may not any longer bring upon your selves the blood of souls . chap. . communion . the defence of your paragraph about communion in one kind , is totally deserted by you . i know no other cause of your so doing , but a sence of your incompetency for its defence : seing you expend words enough about things of less importance . but you please your self with the commendation of what you had written on this subject in your fiat as full of christian reason , convincing reason and sobriety , and how it would have prevailed upon your own judgement , had you been otherwise minded . you seem to dwell far from neighbours , and to be a very easie man to be entreated unto what you have a mind unto . but you might not have done amiss to have waited a little for the praise of others ; this out of your own mouth is not very comely . and i shall only take leave once more to inform you , that an opposition to the institution of christ , the command of the apostle , the practice of the primitive church , with the faith and consolation of believers , such as is your paragraph about communion in one kind , whatever overweening thoughts you may have of the product of your own fancy , cannot indeed have any one grain in it , of sobriety or christian reason . chap. . heroes : of the asses head , whose worship was objected to jews and christians . your last end endeavour consists in an exception to somewhat affirmed in the twentieth chapter of the animadversions directed unto your paragraph about saints and heroes . and i am sorry that i must close with the consideration of it because i would willingly have taken my leave of you upon better terms , then your discouse will allow me to do . but i shall as speedily represent you unto your self as i am able ; and then give you my salve aeternumque vale. you tell us in your fiat , that the pagans defamed the christians for the worship of an asses head , and you give this reason of it because the jews had defamed our lord jesus christ whose head and half portraicture christians used upon their altars , even as they do at this day , of his great simplicity and ignorance . two things you suppose , ( . ) that the christians placed the head and half portraicture of our saviour in those dayes on their altars ; which is alone to your purpose . ( . ) that this gave occacasion to the pagans to defame them with the worship of an asses head , because the jews had so blasphemed the lord christ as you say . these things i told you are fond and false , and destitute of all colour of testimony from antiquity . that the worship of an asses head was originally charged on the jews themselves , and on christians no otherwise , but as they were accounted a sect of them , or their off spring ▪ and that what in the same place you assert , of the jews accusing the christians for the worship of images , or the christians using the picture of christs head , or his half portraicture on their altars , are monsters that none o● the antients ever dreamed of . what plead you 〈…〉 your vindication ? quite omitting that what 〈◊〉 alone you are concerned , you only undertake to prove that the worship of an asses head was 〈◊〉 used to the christians as well as to the jews , which you say i deny , and say that it was not charged on the jews at all . and the reason of this charge you say , was , because they were reckoned among the jews in odiosis , and accounted of them . so well do you mind what you had said before , of the rise of that imputation on the christians , from the blasplemy of the jewes . so ( . ) in your fiat you say no hi●g of the jews at all , but only that by their 〈◊〉 , the pagans took occasion to slander the 〈◊〉 ; being now better instructed by the animadversions , in the rise of that foolish calumny , you change your note and close in with what is in them 〈◊〉 . ( . ) you unduely affirm that i deny this to have been charged on the christians , when i grant it was , and that in the very same manner and on the same account , that your self , now contrary to what you had written before , acknowledge it to have been . he must be as much unacquainted with these things , as some body else whom i shall not name honoris gratia , seems to be , who knows not that this foolish impiety was imputed in process of time to the christians , by the pagans , among a litter of other follies , as well as unto the jews . caecilius in minucius tells us , audio ●os ineptissimae pecudis caput asini consecratum inepta nescio qua persuasione venerari : i heer that by a foolish perswasion they worship the head of an ass , a vile beast . and tertullian apol cap. . nam quidam somniastis caput asininum esse deum nostrum . some of you dream that an asses head is our god , presently declaring thereon , that this imputation was derived on them from the jews , who first suffered under that fable . and if any thing gave new occasion unto it among the christians , it was not the picture of christ despised by the jews as you imagine , but the report of his riding on an ass ; which athanasius takes notice of , homil. ad pagan , they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the god of the christians , who is called christ , sate on an ass. but you will prove what you say out of tertullian ; say you , the same tertullian in his apologeticks adds these words , the calumnies , saith he , invented to cry down our religion grew to such an excess of impiety that not long ago in this very city , a picture of our god was shewn by a certain infamous person , with the ears of an ass , and a hoof on one foot , cloathed with a gown , and a book in his hand with this inscription , onochoetes the god of the christians ; and he adds that the christians in the city as they were much offended with the impiety , so did they not a little wonder at the strange uncouth name the villain had put upon our lord and master . onochoetes , forsooth he must be called onochoctes . in this testimony of you know not what , you triumph and conclude , are you not a strange man to tell me that what i speak of this business is notoriously false ; nay and that i know it is false , and that i cannot produce one authentick testimony , no not one , of any such thing : but this is your ordinary confidence . seriously sir , i wonder where you got this quotation out of tertullian ? let me desire you to be wary in receiving any thing hereafter from the same hand , out of authors that you want the confidence to venture upon your self . the words of tertullian , which your translator hath abused you in , are these : sed nova jam dei nostri in ista civitate proxime editio publicata est , ex quo quidam in frustrandis bestiis mercenarius noxius picturam proposuit cum ejusmodi inscriptione , deus christianorum ononychites ; is erat auribus asininis , altero pede ungulatus , librum gestans & togatus ; risimus & nomen & formam . sed illi debebant adorare statim biforme numen qui canino & leonino capite commistos deos receperunt . lately in that city ( that is rome ) there was a publick shew made of our god ; wherein a guilty person hired to fight with wild beasts , and to cousin their rage , proposed a picture with this inscription ononychites the god of the christians : he had asses ears , hoofed on one foot , carrying a book and in a gown : we laughed at the name and shape ; but they ought immediately to have adored this double shaped deity , who have received gods mingled with doggs and lyons heads . you see how well you have given us the words of tertullian , which you pretend to do , saying , he adds these words . but i confess though he sayes no such matter , it is like enough he would have wondred at the name of onochoetes , had the villain given it unto his picture : for neither he , nor any man else knows what it should mean. he knew well enough what ononychites signified , and laughed at it . it is but asinungulus , which it may be comes neerer their understanding . i confess some would read it onochoerites , as if it were compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of those words of epiphanius concerning the gnosticks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . some say their sabaoth had the form of an ass , seme of a hogg . but tertullian in the description of the picture mentions no part of a hogg , nor rejects the abomination of the gnosticks , as was the manner of the christians when charged with their silliness and folly , as may be seen abundantly in origen against celsus . but who , or what your onochoetes should be , no man knows . but see your further unhappiness . you prove not by your quotation that which no man denyes , namely that the christians also were charged with the worship of an asses head , which if you had but looked into tertullian himself , you must have found him expresly affirming it in the beginning of that chapter , from whence your story is taken . much less do you prove any thing of the christians placing the head and half portraicture of our saviour upon their altars , before or in the dayes of constantine , which was that alone that was incumbent on you to have done . and now to give a brief view of that whole portraicture that you have drawn of your self in your epistle , i shall only mind you of those words of mine , that your assertions were notoriously false , and that you could not produce so much as one testimony of any such thing , were not by me used at all in reference unto the pagans charge upon the christians for worshipping an asses head , but unto what you said about the use of the picture of christ on the altars of christians , with the rise of the charge mentioned from thence . this you know to be so ; for my words must needs lye before you in your attempt for a reply unto them , and finding them to be true , and that you were not able to produce one testimony , no not one in the confirmation of what you had written ; you pretend them now to be spoken in reference unto that whereunto you know they did not at all relate , the thing it self being acknowledged by me . this dealing becomes not any man pretending to ingenuity , or professing christianity . what remains of your epistle , is personal ; men are busie ; and not so far concerned , i am sure in me , nor ( i am almost perswaded ) in you as to trouble themselves with the perusal of what belongs unto us personally . for my part i know it is my duty in all things , especially in those that are of such near concernment unto his glory , as are all his truths , and worship , to commend my conscience unto god , and to be conversant in them in simplicity and godly sincerity , and not in fleshly wisdom , not corrupting the word of truth , nor lying in wait with any subtile sleights to deceive . and this through his grace i shall attend unto , whatever reward i may meet withal in this world . for i know in whom i have believed , who is able to keep that which i desire to commit unto him . and for your part , i desire your prosperity as my own . i rejoyce in your quiet , and shall never envy you your liberty , and do pray that you may receive grace , truth and peace from him , who alone is able to bestow them on you . finis . a review of the true nature of schisme, with a vindication of the congregationall churches in england, from the imputation thereof unjustly charged on them by mr d. cawdrey, preacher of the word at billing in northampton-shire. / by john owen d.d. owen, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing o thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) a review of the true nature of schisme, with a vindication of the congregationall churches in england, from the imputation thereof unjustly charged on them by mr d. cawdrey, preacher of the word at billing in northampton-shire. / by john owen d.d. owen, john, - . [ ], , [ ] p. printed by henry hall printer to the university, for thomas robinson., oxford, : m.dc.lvii. [ ] a defense of his "of schisme" in reply to "independencie a great schism" by daniel cawdrey. annotation on thomason copy: " ber [i.e. september] ". reproduction of the original in the british library. eng owen, john, - . -- of schisme -- early works to . cawdrey, daniel, - . -- independencie a great schism -- early works to . congregationalism -- apologetic works -- early works to . schism -- early works to . a r (thomason e _ ). civilwar no a review of the true nature of schisme,: with a vindication of the congregationall churches in england, from the imputation thereof unjustl owen, john c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion a review of the true nature of schisme , with a vindication of the congregationall churches in england , from the imputation thereof unjustly charged on them by mr d. cawdrey , preacher of the word at billing in northampton-shire . by john owen d. d. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . tim. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : tit. . . oxford , printed by henry hall printer to the university , for thomas robinson . m. dc . lvii . christian reader . it is now about three weekes since , that there was sent unto me , a book intituled , independency a great schisme ; as the frontispeece farther promiseth , undertaken to be mannaged against something written by me , in a treatise about the true nature of schisme , published about a yeare agoe ; with an addition of a charge of inconstancy in opinion , upon my selfe : of the one , and the other , the ensueing discourse will give a farther and full account . coming unto my hands at such a season , wherein , as it is knowne , i was pressed with more then ordinary occasions of sundry sorts , i thought to have deferred the examination of it , untill farther leasure might be obtained , supposing that some faire advantage would be administred by it , to a farther christian debate , of that discovery of truth , and tender of peace , which in my treatise i had made . engaging into a cursory perusall of it , i found the reverend authors designe , and discourse , to be of that tendency , and nature , as did not require , nor would admit of any such delay : his manifold mistakes in apprehending the intention of my treatise and of the severalls of it his open presumption of his owne principles , as the sourse and spring of what pretends to be argumentative in his discourse , arbitrarily inferring from them , without the least attempt of proofe , whatever tenders its assistance to cast reproach on them with whom he hath to do , his neglect in providing a defence for himselfe by any principles not easily turned upon him , against the same charge which he is pleased to mannage against me : his avowed laying the foundation of his whole fabrick , in the sand of notoriously false suppositions , quickly delivered me from the thoughts of any necessity to delay the consideration of what he tendred to make good the title of his discourse . the open and manifest injury done , not only to my selfe , in laying things to my charge which i know not , lading me with reproaches , tending to a rendring of me odious to all the ministers and churches in the world , not agreeing with me in somefew things concerning gospell administrations , but also to all other churches and persons of the same judgment with my selfe , called for a speedy account of the true state of the things contended about . thou hast therefore here christian reader the product ( through the grace of him who supplyeth seed to the sower ) of the spare houres of foure or five daies , in which space of time this ensuing discourse was begun and finished : expect not therefore any thing from it , but what is necessary for the refutation of the book , whereunto it is opposed ; and as to that end and purpose , i leave it to thy strictest judgment . only i shall desire thee to take notice , that having kept my selfe to a bare defence , i have resolvedly forborne all recharge on the presbyterian way , either as to the whole of it , whence by way of distinction it is so called , or as to the differences in judgment and practise of them who professe that way , among themselves , which at this day , both in this and the neighbour nation , are more and greater , then any that our author hath as yet been able to find amongst them whom he doth principally oppose . as the ensuing sheets were almost wrought of at the presse , there came to my hand a vindication of that eminent servant of god ▪ mr john cotton , from the unjust imputations and charge of the reverend person with whom i have now to do , written by himselfe not long before his death ; the opportunity of publishing that discourse , with the ensueing , being then lost , i thought meet to let the reader know , that a short season will furnish him with it . farewell , and love , truth , and peace . ch : ch : coll : oxon : july : . . a vindication of the treatise about the true nature of schisme . &c. chap. . the present state of things in the christian world , will on a slight consideration yeeld this account of controversies in religion ; that when they are driven to such an issue , as by forraigne coincidences to be rēdered the interest of parties at variance , there is not any great successe to be obtained by a mannagement of thē , though with never so much evidence and conviction of truth . an answering of the profession that is on us , by a good and lawfull meanes , the paying of that homage and tribute we owe to the truth , the tendring of assistance to the safe-guarding of some weaker professours thereof , from the sophismes and violence of adversaries , is the most that in such a posture of things , the most sober writers of controversies can well aime at . the winning over of men to the truth we seeke to maintaine , where they have beene preingaged in an opposition unto it , without the alteration of the outward state of things , whence their engagements have insensibly sprung and risen , is not ordinarily to be expected . how farre i was from any such thoughts in the composing and publishing my treatise of the nature of schisme , i declared in sundry passages in the treatise its selfe . though the thing contended about , whatsoever is pretended to the contrary , will not be found amongst the most important heads of our religion , yet knowing how farre on sundry accounts the stated , fixed interest of severall sorts of men , ingageth them to abide by the principles they owne in reference thereunto ▪ i was so farre from hoping to see speedily any visible fruits of the efficacie of the truth i had mannaged , that i promised my selfe a vigorous opposition , untill some urgent providence , or time , altering the frame of mens spirits should make way for its acceptance . freely i left it in the hand of him , whose truth , i have good security i had in weaknesse maintained , to dispose of it with its issues and events at his pleasure . i confesse knowing severall parties to be concerned in an opposition to it , i was not well able to conjecture from what hand the first assault of it would arise . probability cast it on them , who looked on themselves in the nearest proximitie of advantage by the common notion of schisme opposed . the truth is , i did apprehend my selfe not justly chargeable with want of charity , if i thought that opposition would arise from some other principles , than mere zeale for a supposed truth , and therefore tooke my aime in conjecturing at the prejudices that men might feare themselves and interests obnoxious unto by a reception and establishment of that notion of schisme , which i had asserted . mens contentednesse to make use of their quietnesse in reference to popery , socinianism , arminianism , daily vented amongst us , unlesse it were in some declamatory expressions against their toleration , which cost no more than they are worth , if shaken off by a speedy engagement against my treatise , confirmed such thoughts in mee . after therefore it had passed in the world for some season , and had found acceptance with many learned and godly persons , reports began to be raised about a designe for the refutation of it ; that so it should be dealt withall i heard was judged necessary at sundry conventions ; what particular hand it was likely the taske would fall upon , judging my selfe not concerned to know , i did not enquire . when i was informed how the disposall of the businesse did succeed , as i was not at all surprized in reference to the party in generall from which it did issue , so i did relieve my selfe under my fears , and loathing to be ingag'd in these contests by these ensuing considerations . . that i was fully perswaded that what i had written was for the substance of it the truth of god , and being concern'd in it only on truths account , if it could be demonstrated that the sentence i had asserted , was an unlawfull pretender thereunto , i should be delivered from paying any further respect or service to that , whereunto none at all was due . . that in the treatise its selfe so threatned , i had laid in provision against all contending about words , expressions , collaterall assertions , deductions , positions , all and every thing , though true , that might be separated from the life or substance of the notion , or truth pleaded for . . that whereas the whole weight of the little pile turned on one single hing , and that visible & cōspicuous , capable of an ocular demonstration , as to its confirmation or refutation , i promised my selfe that any man who should undertake the demolishing of it , would be so farre from passing that by , and setting himselfe to the superstruction , that subsists in its single strength and vigour , that indeed finding that one thing necessary for him , he would solely attempt that , and therein rest . this i knew was evident to any considering person that should but view the treatise , that if that foundation were cast downe , the whole superstructure would fall with its owne weight : but if left standing , an hundred thousand volumes against the rest of the treatise could not in the least prejudice the cause undertaken to be mannaged in it . men might indeed by such attempts manifest my weaknesse and want of skill , in making inferences and deductions from principles of truth , wherein i am not concern'd , but the truth its selfe contended for , would still abide untouched . . having expresly waved mans day , and judgement , i promised my selfe security from a disturbance by urging against me the authority of any , of old or late ; supposing that from the eviction of their severall interests , i had emancipated my my selfe from all subjection to their bare judgements in this cause . . whereas i had confin'd my selfe to a bare defensative of some , not intending to cast others from the place , which in their owne apprehensions they do enjoy , ( unlesse it was the roman party ) i had some expectations that peace-loving godly men , would not be troubled that an apparent immunity from a crime was without their prejudice or disadvantage manifested in behalfe of their brethren , nor much paine themselves to reinforce the charge accounted for . so that the bare notion of schisme , and the nature of it abstracted from the consideration of persons , would come under debate . indeed i questioned whether in that friendly composure of affections , which for sundry yeares hath been carrying on betweene sober and godly men of the presbyterian and congregationall judgement , any person of reall godlinesse would interest himselfe to blow the coale of dissension , and engage in new exasperations . i confesse i alwaies thought the plea of cicero for ligarius against tubero most unreasonable ; namely , that if he had told ( as he calls it ) an honest and mercifull lye in his behalfe , yet it was not the part of a man to refell it , especially of one who was accused of the same crime : but yet i must needs say , a prompt readinesse to follow most questionable accusations against honest defēsatives , frō good men unjustly accused by others of the same crime , i did not expect . i added this also in my thoughts , that the facility of tendring a discourse to the purpose , on the businesse under consideration , was obviated by its being led out of the common rode , wherin common place supplies would be of litle use to any that should undertake it : not once suspecting that any man of learning and judgment would make a returne unto it out of vulgar discourses about ministers calling , church government or the like . how farre these and the like considerations might be a releife unto my thoughts , in my feares of further controversiall ingagements , having the pressure of more business upō me than any one mā i know of my calling in the whole nation , i leave it to the judgment of them who love truth and peace . but what litle confidence i ought in the present posture of the minds of men , to have placed in any or all of them , the discourse vnder consideration hath instructed me : that any one thing hath fallen out according to my expectations and conjectures , but only its being a product of the men , of the perswasion owned therin , i am yet to seeke . the truth is i cannot blame my adversary viis et modis to make good the opposition he is ingaged in ; it concernes him and his advisers beyond their interest in the appearing skirts of this controversy . perhaps also an adjudged necessity of indeavoring a disreputation to my person and writings , was one ingredient in the undertaking . if so , the whole frame was to be carried on by correspondent medium's . but let the principles and motives to this discourse be what they will , it is now made publick , there being a warmer zeale acting therin , then in carrying on some other thinges , expected from the same hand . to what may seeme of importance in it , i shall with all ▪ possible plainesse give a returne . had the reverend author of it thought good , to have kept within the bounds , by me fixed , and candidly debated the notion proposed , abstracting from the provocations of particular applications , i should most willingly have taken paines for a further clearing and manifesting of the truth contended about . but the whole discourse wherewith i have now to do , is of another complexion , and the designe of it , of another tendency ; yea so mannaged sometimes , that i am ready to question whether it be the product and fruite of his spirit whose name it bears : for though he be an utter stranger to me , yet i have received such a character of him , as would raise mee to an expectation of any thing from him , rather then such a discourse . the reader will be able to perceive an account of these thoughts in the ensuing view of his treatise . . i am without any provocation intended , and i hope given , reviled from one end of it to the other ; and called , partly in down right termes , partly by oblique intimations , whose reflections are not to be waved , sathan , atheist ; sceptick , donatist , heretick , schismaticke , sectarie , pharisee , &c. and the closure of the book is merely an attempt to blast my reputation , whereof i shall give a speedy account . . the professed designe of the whole is to prove independency , as he is pleased to call it , which what it is , he declares not , nor ( as he mannages the businesse ) do i know , to be a great schisme , and that independents , ( by whom it is full well knowne whom he intends ) are schismaticks , sectaries , the troublers of england . so that it were happy for the nation , if they were out of it ; or discovering sanguinary thoughts in reference unto them ; and these kinds of discourses fill up the booke , almost from one end to the other . . no christian care doth seeme to have been taken , nor good conscience exercised from the beginning to the ending , as to imputation of any thing unto me , or upon mee , that may serve to help on the designe in hand . hence i think it is repeated neare an hundred times , that i deny their ministers to be ministers , & their churches to be churches , that i deny all the reformed churches in the world , but onely our owne ( as he calls them ) to be true churches , all which is notoriously untrue , contrary to my knowne judgement , professedly declared on all occasions , contrary to expresse affirmations in the booke he undertakes to confute , and the whole designe of the booke its selfe . i cannot easily declare my surprizall on this account . what am i to expect from others , when such reverend men as this author , shall by the power of prejudice be carried beyond all bounds of moderation , and christian tendernesse in offending ? i no way doubt but that sathan hath his designe in this whole businesse . he knowes how apt we are to fixe on such provocations , and to contribute thereupon to the increase of our differences . can he according to the course of things in the world , expect any other issue , but that in the necessary defensative i am put upon , i should not wave such reflexions and retortions on him , and them with whom i have to do , as present themselves with as faire pleas , and pretences unto me , as it is possible for me to judge , that the charges before mentioned ( i meane of schisme , heresie , and the like ) did unto him . for as to a returne of any thing in its owne nature false and untrue , as to matter of fact , to meet with that of the like kind wherewith i am entertained , i suppose the divell himselfe was hopelesse to obtaine it . is he not filled with envie to take notice in what love without dissimulation i walk with many of the presbyterian judgment ? what christian entercourse , and communion i have with them in england , scotland , holland , france , fearing that it may tend to the furtherance of peace & union among the churches of christ ? god assisting i shall deceive his expectations , and though i be called schismatick , and heretick a thousand times , it shall not weaken my love or esteeme , of , or towards any of the godly ministers , or people of that way and judgment with whom i am acquainted , or have occasion of converse . and for this reverend author himself , i shall not faile to pray , that none of the things , whereby he hath , i feare , administred advantage unto satan to attempt the exasperations of the spirits of brethren one against another , may ever be laid to his charge . for my owne part i professe in all sincerity , that such was my unhappinesse , or rather happinesse in the constant converse which in sundry places i have with persons of the presbyterian judgment , both of the english and scottish nation , utterly of another frame of spirit , then that which is now shewed , that untill i saw this treatise , i did not believe that there had remained in any one godly , sober , judicious person in england , such thoughts of heart in reference to our present differences , as are visible and legible therein : tantaené animis coelestibus irae ? i hope the reverend author will not be offended , if i make bold to tell him , that it will be no joy of heart to him one day , that he hath taken paines to cast oyle on those flames , which it is every ones duty to labour to extinguish . but that the whole matter in difference may be the better stated and determined , i shall first passe through with the generall concernments of the book it selfe , and then consider the severall chapters of it , as to any particulars in them that may seem to relate to the businesse in hand . it may possibly not a little conduce towards the removall of those obstructions unto peace and love , laid in our way by this reverend author , and to a clearer stating of the controversie ▪ pretended to be ventilated in his discourse , to discover and lay aside those mistakes of his , which being interwoven with the main discourse from the beginning to the end , seeme as principles to animate the whole , and to give it that life of trouble , whereof it is partaker . some of them were , as absolutely considered , remarked before ; i shall now renew the mention of them , with respect to that influence which they have into the argumentative part of the treatise under consideration . . first then it is strenuously supposed all along , that i deny all , or any churches in england , to be true churches of christ , except only the churches gathered in the congregationall way , and upon their principles : then that i deny all the reformed churches beyond the seas to be true churches of christ . this supposition being laid , as the foundation of the whole building , a confutation of my treatise is fixed thereon , a comparison is instituted betweene the donatists and my selfe : arguments are produced to prove their churches to be true churches , and their ministers true ministers . the charge of schisme on this bottome is freely given out and asserted , the proofe of my schismaticall separation from hence deduced , and many termes of reproach are returned as a suitable reply to the provocation of this opinion . how great a portion of a small treatise may easily be taken up with discourses relating to these heads , is easie to apprehend . now lest all this paines should be found to be uselesse , and causlesly undergone , let us consider how the reverend author proves this to be my judgment . doth he evince it from any thing deliver'd in that treatise he undertakes to confute ? doth he produce any other testimonies out of what i have spoken , deliver'd , or written else where , and on other occasions to make it good ? this i suppose he thought not of , but took it for granted , that either i was of that judgment , or it was fit i should be so , that the difference between us might be as great , as he desired to have it appeare to be . well to put an end to this controversie , seeing he would not believe , what i told the world of my thoughts herein in my book of schisme , i now informe him again , that all thes surmises are fond & untrue . and truly for his own sake with that respect which is due to the reputation of religion , i here humbly intreate him not to entertain what is here affirm'd with un-christian surmizes , which the apostle reckons amongst the works of the flesh , as though i were of another mind but durst not declare it , as more then on●● in some particulars he insinuates the state of things with me to be . but blessed be the god of my salvation , and of all my deliverances , i have yet liberty to declare the whole of my judgment in and about the things of his worship . blessed be god , it is not as yet in the power of some men to bring in that their conceited happiness into england , which would in their thoughts accrew unto it , by my removall from my native soyle , with all others of my judgment and perswasion . we are yet at peace , and we trust that the lord will deliver us from the hands of men , whose tender mercies are cruell . however be it known unto them that if it be the will of the lord upon our manifold provocations to give us up to their disposall , who are pleased to compasse us with the ornaments of reproaches before mentioned , that so we might fall as a sacrifice to rage or violence , we shall through his assistance and presence with us , dare to professe the whole of that truth , and those waies of his , which he hath been pleased to revea● unto us . and if on any other account this reverend person suppose i may foster opinions and thoughts of mine owne and their waies which i dare not owne , let him at any time give me a command to waite upon him , and as i will freely and candidly answer to any enquiries he shall be pleased to make after my judgment , and apprehensions of these things , so he shall find that ( god assisting ) i dare owne , and will be ready to maintaine what i shall so deliver to him . it is a sufficient evidence that this reverend author is an utter stranger to me , or he would scarce entertaine such surmizes of me as he doth . shall i call in witnesses as to the particular under consideration ? one evidence by way of instance lies so neare at hand , that i cannot omit the producing of it : not above daies before this treatise came to my hands , a learned gentleman whom i had prevailed withall to answer in the vespers of our act , sent me his questions by a doctor of the presbyterian judgment , a friend of his , and mine . the first question was , as i remember , to this purpose : utrū ministri ecclesiae anglicanae habeant validam ordinationem ; i told the doctor , that since the questions were to passe under my approbation , i must needs confesse my selfe scrupled at the limitation of the subject of the question in that terme ecclesia anglicana , which would be found ambiguous and aequivocall in the disputation ; and therefore desired that he would rather supply it with ecclesiarum reformatarum , or some other expression of like importance , but as to the thing it selfe aimed at , namely the assertion of the ministry of the godly ministers in england , i told him and so now do the reverend author of this treatise , that i shall as willingly ingage in the defence of it , with the lawfulnesse of their churches , as any man what ever . i have only in my treatise questioned the institution of a nationall church , which this author doth not undertake to maintaine , nor indeed hath the least reason so to do , for the asserting of true ministers and churches in england ; i meane those of the presbyterian way . what satisfaction now this reverend author shall judge it necessary for him to give me , for the publicke injury which voluntarily he hath done me , in particular for his attempt to expose me to the censure and displeasure of so many godly ministers and churches as i owne in england , as a person denying their ministry , and church station , i leave it to himselfe to consider . and by the declaration of this mistake how great a part of his book is waved as to my concernments therein , himsefe full well knows . a second principle of like importance which he is pleased to make use of , as a thing granted by me , or at least which he assumes , as that which ought so to be , is that what ever the presbyterian ministers and churches be , i have separated from them , as have done all those whom he calls independants . this is another fountaine out of which much bitter water flows . hence we must needs be thought to condemne their ministry and churches . the brownists were our fathers , and the anabaptists are our elder brothers , we make an harlot of our mother , and are schismaticks and sectaries from one end of the book to the other . quod erat demonstrandum . but doth not this reverend author know that this is wholly denyed by us ? is it not disproved sufficiently in that very treatise which he undertakes to answer ? he grants , i suppose , that the separation he blames , must respect some union of christs institution : for any other , we professe our selves unconcerned in its maintenance , or dissolution , as to the businesse in hand . now wherein have we separated from them as to the breach of any such union ? for an individuall person to change from the constant participation of ordinances in one congregation , to do so in another , barely considered in its selfe , this reverend author holds to be no separation . however for my part , who am forced to beare all this wrath and storme , what hath he to lay to my charge ? i condemne not their churches in generall , to be no churches , nor any one that i am acquainted withall in particular . i never disturb'd , that i know of , the peace of any one of them , nor separated from them ; but having already received my punishment , i expect to heare my crime by the next returne . . he supposeth throughout that i deny not only the necessity of a successive ordination , but as farre as i can understand him , the lawfulnesse of it also . by ordination of ministers many upon a mistake understand onely the imposition of hands that is used therein . ordination of ministers is one thing , and imposition of hands another , differing as whole and part ; ordination in scripture compriseth the whole authoritative translation of a man from among the number of his brethren into the state of an officer in the church . i suppose he doth not thinke that this is denied by mee , though he tels me with the same christian candor , and tendernesse , which he exerciseth in every passage almost of his booke , of making my selfe a minister , and i know not what ; i am , i blesse the lord , extreamly remote from returning him any of his own coyne in satisfaction for this love . for that part of it which consists in the imposition of hands by the presbytery , ( where it may be obtained according to the mind of christ . ) i am also very remote from mannaging any opposition unto it . i thinke it necessary by vertue of precept , and that to be continued in a way of succession . it is , i say , according to the mind of christ , that he who is to be ordained unto office in any church , receive imposition of hands from the elders of that church , if there be any therein . and this is to be done in a way of succession , that so the churches may be perpetuated . that alone which i oppose is the denying of this successive ordination , through the authority of antichrist . before the blessed and glorious reformation , begun ●nd carried on by zuinglius , luther , calvin , and others , there were , and had been two states of men in the world , professing the name of christ , and the gospell , as to the outward profession thereof . the one of them in glory , splendor , outward beauty , and order , calling themselves the church , the only church in the world , the catholike church ; being indeed , and in truth in that state wherein they so prided themselves the mother of harlots , the beast , with his false prophet . the other party poore , despised , persecuted , generally esteemed and called hereticks , schismaticks , or as occasion gave advantage for their farther reproach , waldenses , albigenses , lollards , and the like . as to the claime of a successive ordination down from the apostles , i made bold to affirme , that i could not understand the validity of that successive ordination , as successive , which was derived downe unto us from , and by the first partie of men in the world . this reverend authors reply hereunto , is like the rest of his discourse , pag. . he tels me , this casts dirt in the face of their ministry , as do all their good friends the sectaries , and that he hath much a doe to forbeare saying , the lord rebuke thee . how he doth forbeare it , having so expressed the frame of his heart towards me , others will judge : the searcher of all hearts knowes , that i had no designe to cast dirt on him , or any other godly man's ministry in england . might not another answer have been returned without this wrath : this is so , or it is not so , in reference to the ministry of this nation . if it be not so , and they plead not their successive ordination from rome , there is an end of this difference . if it be so , can mr. c. hardly refraine from calling a man sathan , for speaking the truth ? it is well if we know of what spirit we are . but let us a little farther consider his answer in that place . he asketh first , why may not this be a sufficient foundation for their ministry , as well as for their baptisme ? if it be so , & be so acknowledged , whence is that great provocation that arose from my enquiry after it : for my part i must tell him , that i judge their baptisme good and valid , but to deale clearly with him , not on that foundation . i cannot believe , that that idolater , murtherer , man of sin , had , since the dayes of his open idolatry , persecution , and enmity to christ , any authority more or lesse from the lord jesus committed to him , in or over his churches . but he addes , secondly , that had they received their ordination from the woman flying into the wildernesse , the two witnesses , or waldenses , it had been all one to mee , and my party ; for they had not their ordination from the people ( except some extraordinary cases ) but from a presbytery , according to the institution of christ . so then , ordination by a presbytery , is it seemes opposed by me and my party ; but i pray sir , who told you so ? when , wherein , by what meanes have i opposed it ? i acknowledge my selfe of no party . i am sory so grave a minister should suffer himselfe to be thus transported , that every answer , every reply , must be a reflection , and that without due observation of truth and love . that-those first reformers had their ordination from the people , is acknowledged ; i have formerly evinced it by undeniable testimony . so that the proper succession of a ministry amongst the churches that are their off-spring , runs up no higher than that rise . now the good lord blesse them in their ministry , and the successive ordination they enjoy , to bring forth more fruit in the earth to the praise of his glorious grace . but upon my disclaiming all thoughts of rejecting the ministry of all those , who yet hold their ordination on the accompt of its successive derivation from rome , he cries out , egregiam verò laudem , and saies that yet i secretly derive their pedigree from rome : well then he doth not so ; why then , what need these exclamations ? we are as to this matter wholly agreed ; nor shall i at present farther pursue his discourse in that place , it is almost totally composed and made up of scornefull revilings , reflections , and such other ingredients of the whole . he frequently & very positively affirms without the least hesitation , that i have renounced my own ordination , & adds hereunto , that what ever else they pretend , unlesse they renounce their ordination , nothing will please me . that i condemn all other churches in the world as no churches ; but who i pray told him these things ? did he enquire so far after my mind in them , as without breach of charity to be able to make such positive and expresse assertions concerning them ? a good part of his book is taken up in the repetition of such things as these , drawing inferences and conclusions from the suppositions of them , and warming himselfe by them into a great contempt of my selfe and party , as he calls them . i am now necessitated to tell him , that all these things are false , and utterly , in part and in whole untrue , and that he is not able to prove any one of them . and whether this kind of dealing becomes a minister of the gospell , a person professing godlinesse , i leave it to himselfe to judge . for my owne part i must confesse that as yet i was never so dealt withall by any man , of what party soever , although it hath been my unhappinesse to provoke many of them . i do not doubt but that he will be both troubled and ashamed when he shall review these things . that whole chapter , which he entitles , independentisme is donatisme , as to his application of it unto me , or any of my perswasion , is of the same importance , as i have sufficiently already evinced . i might instance in sundry other particulars , wherein he ventures without the least check or supposition , to charge me with what he pleaseth , that may serve the turn in hand ; so that it may serve to bring in , he and his party are schismaticks , are sectaries , have separated from the church of god , are the cause of all our evills and troubles , with the like tearmes of reproach , and hard censures , lying in a faire subserviency to a designe of widening the difference between us , and mutually exasperating the spirits of men , professing the gospell of jesus christ , one against another , nothing almost comes amisse . his sticking upon by matters , diverting from the maine business in hand , answering arguments by reflections , and the like , might also be remarked . one thing wherein he much rejoyceth , and fronts his book with the discovery he hath made of it , namely concerning my change of judgment as to the difference under present debate , which is the substance and designe of his appendix , must be particularly considered , and shall be , god assisting , in the next chapter accordingly . chap. . an answer to the appendix of mr. c● . charge . though perhaps impartiall men will be willing to give me an acquitment from the charge of altering my judgment in the matters of our present difference , upon the generall account of the copartnership with me of the most inquiring men in this generation , as to things of no lesse importance ; and though i might against this reverend brother and others of the same mind and perswasion with him , at present relieve my selfe sufficiently by a recrimination , in reference to their former episcopall engagements , and sundry practices in the worship of god them attending , pleading in the meane time the generall issue of changing from error to truth , ( which that i have done as to any change i have really made , i am ready at any time to mainetaine to this author ) yet it being so much insisted upon by him as it is , and the charge thereof in the instance given , accompanied with so many evill surmisings , and uncharitable reflections , looking like the fruits of another principle then that whereby we ought in the mannagement of our differences to be ruled , i shall give a more particular account of that , which hath yeilded him this great advantage . the sole instance insisted on by him , is a small treatise published long agoe by me , intitled , the duty of pastors and people distinguished ; wherein i professe my selfe to be of the presbyterian judgment . excerpta out of that treatise , with animadversions and comparisons thereon , make up the appendix , which was judged necessary to be added to the book , to help on with the proofe that independency is a great schisme : had it not been indeed needfull to cause the person to suffer , as well as the thing , some suppose this paines might have been spared . but i am not to prescribe to any , what way it is meet for them to proceed in , for the compassing of their ends aimed at . the best is , here is no new thing produced , but what the world hath long since taken notice of , and made of it the worst they can . neither am i troubled that i have a necessity laid upon me to give an account of this whole matter . that little treatise was written by me in the yeare , and then printed , however it received the addition of a yeare in the date affixed to it by the printers , which for their owne advantage is a thing usuall with them . i was then a young man my selfe , about the age of . or . yeares . the controversie between independencie and presbytery was young also ; nor indeed by mee clearly understood , especially as stated on the congregationall side . the conceptions delivered in the treatise were not ( as appeares in the issue ) suited to the opinion of the one party , nor of the other ; but were such as occurred to mine owne naked consideration of things , with relation to some differences that were then upheld in the place where i lived , only being unacquainted with the congregationall way , i professed my selfe to owne the other party , not knowing but that my principles were suited to their judgement and profession ; having looked very little further into those affaires , then i was led by an opposition to episcopacy & ceremonies . upon a review of what i had thē asserted , i found that my principles were far more suited to what is the judgment and practice of the congregationall men , then those of the presbiterian . only whereas i had not received any farther cleare information in these waies of the worship of god , which since i have been ingaged in , as was said , i professed my selfe of the presbyterian judgment , in opposition to democraticall confusion ; and indeed so i do still ; and so do all the congregationall men in england , that i am acquainted withall ▪ so that when i compare what then i wrote with my present judgment , i am scarce able to find the least difference between the one and the other ; only a misapplication of names and things by me , gives countenance to this charge . indeed not long after , i set my selfe seriously to enquire into the controversies then warmly agitated in these nations . of the congregationall way i was not acquainted with any one person , minister or other ; nor had i to my knowledg seen any more then one in my life . my acquaintance lay wholly with ministers , and people of the presbyterian way . but sundry books being published on either side , i perused , and compared them with the scripture , and one another , according as i received ability from god . after a generall view of them , as was my manner in other controverses , i fixed on one to take under peculiar consideration , and examination , which seemed most methodically , and strongly to maintaine that which was contrary as i thought to my present perswasion . this was mr. cotton's book of the keyes . the examination and confutation hereof , meerly for my owne particular satisfaction , with what diligence , and sincerity i was able , i ingag'd in . what progresse i made in that undertaking , i can manifest unto any , by the discourses on that subject , and animadversions on that book yet abiding by me . in the pursuit and management of this work , quite besides , and contrary to my expectation , at a time , and season wherein i could expect nothing on that account but ruine in this world , without the knowledge or advice of , or conference with any one person of that judgment , i was prevailed on to receive that and those principles , which i had thought to have set my selfe in an opposition unto . and indeed this way of impartiall examining all things by the word , comparing causes with causes , and things with things , laying aside all prejudicate respects unto persons , or present traditions , is a course that i would admonish all to beware of , who would avoid the danger of being made independents . i cannot indeed deny , but that it is possible i was advantaged in the disquisition of the truth i had in hand , from my former imbracing of the principles laid down in the treatise insisted on ; now being by this means setled in the truth , which i am ready to maintaine to this reverend and learned auhor , if he , or any other suppose they have any advantage hereby against me , as to my reputation , which alone is sought in such attempts as this : or if i am blameably liable to the charge of inconstancy , and inconsistency with my owne principles , which he thought meet to front his book withall , hereupon i shall not labour to devest him of his apprehension , having abundant cause to rejoice in the rich grace of a mercifull and tender father , that men seeking occasion to speake evill of so poor a worme , tossed up and down in the midst of innumerable temptations , i should be found to fix on that , which i know will be found my rejoicing in the day of the lord jesus . i am necessitated to adde somewhat also to a surmise of this reverend man , in reference to my episcopall compliances in former daies , and strict observation of their canons . this indeed i should not have taken notice of , but that i find others besides this author pleasing themselves with this apprehension , and endeavoring an advantage against the truth i professe thereby . how little some of my adversaries are like to gaine , by branding this as a crime is known ; and i professe i know not the conscience , that is exercised in this matter . but to deliver them once for all from involving themselves in the like unchristian procedure hereafter , let them now know what they might easily have known before ; namely , that this accusation is false , a plain calumny , a ly . as i was bred up from my infancy under the care of my father , who was a non-conformist all his daies , & a painfull labourer in the vineyard of the lord ; so ever since i came to have any distinct knowledge of the things belonging to the worship of god , i have been fixed in judgment against that which i am calumniated withall ; which is notoriously known to all that have had any acquaintance with me ; what advantage this kind of proceeding is like to bring to his owne soule , or the cause which he mannageth , i leave to himselfe to judge . thus in generall ; to take a view of some particular passages in the appendix destined to this good worke ; the first section tries with much wit and rhetorick to improve the pretended alteration of judgment to the blemishing of my reputation ; affirming it to be from truth to error ; which as to my particular , so farre as it shall appeare i am cōcern'd , ( i am little moved with the bare affirmation of men , especially if induced to it by their interest . i desire him to let me know when and where , i may personally wait upon him , to be convinced of it : in the mean time so much for that section : in the second , he declares what my judgment was in that treatise about the distance between pastors and people , and of the extreams that some men on each hand run into : and i now tell him , that i am of the same mind still , so that that note hath little availed him . in the third he relates what i delivered , that a man not solemnly called to the office of the ministry by any outward call , might do as to the preaching of the gospell in a collapsed church-state . unto this he makes sundry objections ; that my discourse is darke , not cleare , and the like ; but remembring that his businesse was not to confute that treatise also , but to prove from it my inconstancie , and inconsistencie with my selfe : he sayes , i am changed from what i then delivered : this is denied , i am punctually of the same judgment still : but he proves the contrary by a double argument . . because i have renounced my ordination . . because i thinke now , that not only in a compleat church-state , but when no such thing can be charged , that gifts and consent of the people is enough to make a man a preacher in office ; both untrue and false in fact . i professe i am astonished , to thinke with what frame of spirit , what neglect of all rules of truth and love this businesse is mannaged . in the fourth section , he chargeth me to have delivered somewhat in that treatise about the personall indwelling of the holy ghost in believers , and my words to that purpose are quoted at large . what then ? am i changed in this also ? no , but that is an error in the judgment of all that be orthodox : but that is not the businesse in hand , but the alteration of my judgment ; wherfore he makes a kind of exposition upon my words in that treatise , to shew that i was not then of the mind that i have now delivered my selfe to be of , in my book of schisme ; but i could easily answer the weakenesse of his exceptions , and pretended expositions of my former assertions , and evidence my consistency in judgment with my selfe in this businesse ever since ; but this he saith is an error which he gathered out of my book of schisme ; and some body hath sent him word from oxford that i preached the same doctrine at st. maries . i wish his informer had never more deceived him ; it is most true i have done so , and since printed at large what then i delivered , with sundry additions thereunto ; and if this reverend author shall think good to examine what i have published on that account , ( not in the way in this treatise proceeded in , which in due time will be abhorred of himself & all good men , but with candor , and a spirit of christian ingenuity and meeknesse , ) i shall acknowledg my selfe obliged to him ; and in the mean time i desire him to be cautious of large expressions , concerning all the orthodox , to oppose that opinion , seeing evidences of the contrary lie at hand in great plenty : and let him learne from hence how little his insulting in his book on this account is to be valued . sec. the . he shews that i then proved the name of priests not to be proper , or to be ascribed to the ministers of the gospell ; but that now ( as is supposed in scorne ) i call the ministers of their particular congregations parochiall priests ; untrue ! in the description of the prelaticall church i shewed what they esteemed and called parish ministers amongst them . i never called the presbyterian ministers of particular congregations parochiall priests . love truth and peace ; these things ought not thus to be . sec. the . he labours to find some difference in the tendency of severall expressions in that treatise , which is not at all to the purpose in hand , nor true as will appeare to any that shall read the treatise it selfe . in the . . . . . sec : he takes here and there a sentence out of the treatise and examins it , interlacing his discourse with untrue reflections , surmizes and prognostications : and in particular p. the & . but what doth all this availe him in reference to his designe in hand ? not only before , but even since his exceptions to the things then delivered , i am of the same mind that i was , without the least alteration . and in the viewing of what i had then asserted , i find nothing strange to me , but the sad discovery of what frame of spirit the charge proceeded from . sec. . doth the whole worke ; there i acknowledge my selfe to be of the presbyterian judgment , and not of the independent or congregationall . had this reverend author thought meet to have confined his charge to this one quotation , he had prevented much evill that spreads it selfe over the rest of his discourse , and yet have attained the utmost of what he can hope for , from the whole ; and hereof i have already given an account . but he will yet proceed , and sec. . informe his reader that , in that treatise i aver , that two things are required in a teacher , as to formall ministeriall teaching . . gifts from god , authority frō the church : well ! what then ? i am of the same mind still : but now i cry down ordination by presbytery , what , & is not this a great alteration and signe of inconstancy . truly , sir , there is more need of humiliation in your selfe , then triumphing against me ; for the assertion is most untrue , and your charge altogether groundlesse ; which i desire you would be satisfied in , and not to be led any more by evill surmises , to wrong mee , and your owne soule . he addes sect. . two cautions , which in that treatise i give to private christians in the exercise of their gifts , and closeth the last of them with a juvenile epiphonema , divinely spoken , and like a true presbyterian : and yet there is not one word in either of these cautions that i do not still own and allow ; which confirmes the unhappinesse of the charge . of all that is substantiall in any thing that followes , i affirme the same , as to all that which is gone before . onely as to the liberty to be allowed unto them which meet in private , who cannot in conscience joyne in the celebration of publike ordinances , as they are performed amongst us , i confesse my selfe to be otherwise minded at present , than the words there quoted by this author do expresse . but this is nothing to the difference between presbytery and independency : and he that can glory , that in . yeares , he hath not altered or improved in his conception of some things , of no greater importance then that mentioned , shall not have me for his rivall . and this is the summe of m● . c. appendix ; the discourse whereof being carried on with such a temper of spirit as it is , and suited to the advantage aimed at , by so many evill surmises , false suggestions , and uncharitable reflections , i am perswaded the taking of that paines , will one day be no joy of heart unto him . chap. . a review of the chargers preface . his first chapter consists for the most part , in a repetition of my words , or so much of the discourse of my first chapter as he could wrest , by cutting off one , and another parcell of it from its coherence in the whole , with the interposure of glosses of his own , to serve him to make biting reflexions upōthem with whom he hath to deale . how unbecoming such a course of procedure is , for a person of his worth , gravity and profession , perhaps his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , have by this time convinced him . if men have a mind to perpetuate controversies unto an endlesse , fruitlesse reciprocation of words and cavils , if to provoke to easie and facile retorsions , if to heighten and aggravate differences beyond any hope of reconciliation , they may do wel to deale after this manner with the writings of one another . mr. c. knowes how easie it were to make his owne words , dresse him up in all those ornaments wherein he labours to make me appeare in the world , by such glosses , inversions , additions , and interpositions , as he is pleased to make use of ; but meliora speramus . some particulars that seem to be of any importance to our businesse in hand , may be remarked as we passe through it : pag. . he tels us the donatists had two principles : . that they were the onely church of christ in a corner of africk , and left no church in the world but their owne . . that none were truly baptized , or entred members of the church of christ , but by some minister of their party . these principles , he saies , are againe improved by men of another party : whom though yet he name not , yet it is evident whom he intends : and pag : . he requires my judgement of those principles . because i would not willingly be wanting in any thing that may tend to his satisfaction , though i have some reason to conjecture at my unhappinesse in respect of the event : i shall with all integrity give him my thoughts of the principles expresséd above . . then , if they were considered in reference to the donatists who owned them , i say they were wicked , corrupt , erroneous principles , tending to the disturbance of the communion of saints , and everting all the rules of love , that our lord jesus christ hath given to his disciples , and servants to observe : if he intend my judgment of them in reference to the churches of england , which he calls independent , i am sorry that he should thinke he hath any reason to make this inquiry . i know not that man in the world who is lesse concerned in obteining countenance to those principles then i am . let them who are so ready on all occasions or provocations to cast abroad the solemne formes of reproach , schismaticks , sectaries , hereticks , and the like , search their owne hearts , as to a conformity of spirit unto these principles . it is not what men say , but what men doe , that they shall be judged by . as the donatists were not the first who in story were charged with schisme , no more was their schisme confined to africk . the agreement of multitudes in any principles , makes it in its selfe not one whit better , and in effect worse . for my part i acknowledge the churches in england , scotland and france , helvetia , the netherlands , germany , greece , muscovia , &c. as far as i know of them , to be true churches ; such for ought i know may be in italy or spaine ; and what pretence or colour this reverend person hath to fix a contrary perswasion upon me , with so many odious imputations and reflections , of being one of the restorers of all lost churches , and the like , i professe i know not . these things will not be peace in the latter end ; shall the sword devour for ever ? i dare not suppose that he will aske why then do i separate from them ? he hath read my booke of schisme , wherein i have undeniably proved , that i have separated from none of them , and i am loath to say , though i feare before the close of my discourse i shall be compelled to it , that this reverend author hath answered a matter before he understood it , & confuted a book , whose maine and chiefe designe he did not once apprehend . the rest of this chapter is composed of reflections upon me from my owne words wrested at his pleasure , and added to according to the purpose in hand , and the taking for granted unto that end that they are in the right , we in the wrong , that their churches are true churches , and yet not esteemed so by me , that we have separated from those churches , with such like easie suppositions . he is troubled that i thought the mutuall chargings of each other with schisme , between the presbyterians , and independents was as to its heat abated and ready to vanish : wherein he hath invincibly compelled me to acknowledge my mistake ; and i assure him i am heartily sorry that i was mistaken , it will not be some joy one day that i was so . he seems to be offended with my notion of schisme , because if it be true , it will carry it almost out of the world , and blesse the churches with everlasting peace . he tells me that a learned dr. said my book was one great schisme , i hope that is but one drs. opinion ; because being non-sence it is not fit it should be entertained by many . in the processe of his discourse he culls out sundry passages deliverd by me in reference to the great divisions and differences , that are in the world among men professing the name of christ , and applies them to the difference between the presbyterians and independents , with many notable lashes in his way ; when they were very little in my thoughts , nor are the things spoken by me in any tolerable measure applicable to them . i suppose no rationall man will expect , that i should follow our reverend author in such waies and pathes as these ; it were easie in so doing to enter into an endlesse maze of words , to little purpose , and i have no mind to deale with him as he hath done by me , i like not the copy so well as to write by it ; so his first chapter is discussed , and forgiven . chap. . of the nature of schisme . the second chapter of my booke , whose examination this author undertakes in the second of his , containing the foundation of many inferences that ensue , and in particular of that description of schisme which he intends to oppose , it might have been expected , that he should not have culled out passages at his pleasure to descant upon , but either have transcribed the whole , or at least under one view have laid downe clearly what i proposed to confirmation , that the state of the controversie being rightly formed , all might understand , what we say , and whereof we do affirme : but he thought better of another way of procedure , which i am now bound to allow him in ; the reason whereof he knowes , and other men may conjecture . the first words he fixes on are the first of the chapter . the thing whereof we treat being a disorder in the instituted worship of god ; whereunto he replyes , it is an ill signe or omen , to stumble at the threshold in going out : these words are ambiguous , and may have a double sence , either that schisme is to be found in matter of instituted worship onely , or onely in the differences made in the time of celebrating instituted worship , and neither of these is yet true , or yet proved , and so a mere begging of the thing in question : for saith he , schisme may be in , and about other matter besides instituted worship . what measure i am to expect for the future from this entrance or beginning , is not hard to conjecture . the truth is , the reverend author understood me not at all , in what i affirmed : i say not , that schisme in the church is either about instituted worship , or onely in the time of worship , but that the thing i treat of , is a disorder in the instituted worship of god , and so it is , if the being , and constitution of any church be a part of god's worship : but when men are given to disputing , they think it incumbent on them to question every word and expression , that may possibly give them an advantage : but we must , now we are engaged , take all in good part as it comes . having nextly granted my request of standing to the sole determination of scripture in the controversie about the nature of schisme : he insists on the scripture use and notion of the word , according to what i had proposed : only in the metaphoricall sense of the word , as applyed unto civill and politicall bodies , he endeavours to make it appeare , that it doth not only denote the difference and division that falls among them in judgement , but their secession also into parties ; which though he proves not from any of the instances produced , yet because he may not trouble himselfe any further in the like kind of needlesse labour ; i do here informe him that if he suppose that i deny that to be a schisme , where there is a separation , and that because there is a separation , as though schisme were in its whole nature exclusive of all separation , and lost its being when separation ensued , he hath taken my mind as rightly , as he hath done the whole designe of my booke , and my sense in his first animadversions on this chapter . but yet because this is not proved , i shall desire him not to make use of it for the future as though it were so . the first place urged is that of john . . there was a schisme among the people : it is not pretended that here was any separation : acts . . the multitude of the city was divided , that is , in their judgment about the apostles and their doctrine : but not only so , for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is spoken of them , which expresses their separation into parties : what weight this new criticisme is like to finde with others , i know not , for my part i know the words inforce not the thing aymed at ; and the utmost that seemes to be intended by that expression , is the siding of the multitude , some with one , some with another , whilst they were all in a publique commotion , nor doth the context require any more . the same is the case , acts . . where the sadduces and pharisees were divided about paul , whilst abiding in the place where the sanedrim sate , being divided into parties long before : and in the testimony cited in my margent for the use of the word in other authors , the author makes even that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to stand in opposition , only to {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : nor was it any more . there was not among the people of rome , such a separation as to break up the corporation , or to divide the government , as is known from the story . the place of his owne producing , acts . . proves indeed that then and there , there was a separation , but as the author confesses in the margent , the word there used to expresse it hath no relation to {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . applied to ecclesiasticall things , the reverend author confesses with me , that the word is onely used in the first epistle to the corinthians cor. . ch. . . and therefore that from thence the proper use and importance of it is to be learned . having laid downe the use of the word to denote difference of mind and judgment , with troubles ensuing thereupon , amongst men met in some one assembly about the compassing of a common end and designe . i proceed to the particular accommodation of it , to church-rents and schisme in that solitary instance given of it in the church of corinth : what saies our authour hereunto ? sayes he , pag. . this is a fore-stalling the readers judgement , by a meer begging of the thing in question : as it hath in part been proved from the scripture its selfe , where it is used for separation into parties , in the politicall use of the word ; why it may not so be used in the ecclesiasticall sense , i see no reason : but if this be the way of begging the question , i confesse i know not what course to take to prove what i intend . such words are used sometimes in warm disputes causelessely ; it were well they were placed where there is some pretence for them ; certainly they will not serve every turne . before i asserted the use of the word , i instanced in all the places where it is used , and evinced the sense of it from them ? if this be begging , it is not that lazy trade of begging , which some use ; but such as a man had as good professedly worke as follow . how well he hath disproved this sense of the word from scripture we have seen , i am not concerned in his seeing no reason why it may not be used in the ecclesiasticall sense , according to his conception , my enquiry was how it was used , not how it might be used in this reverend authors judgment . and this is the substance of all that is offered to overthrow that principle , which if it abide and stand , he must needs confesse all his following pains to be to no purpose . he sees no reason but it may be as he saies . after the declaration of some such suspitions of his , as we are now wonted unto , and which we cannot deny him the liberty of expressing , though i professe he do it unto my injurie , he saies , this is the way on the one hand to free all church-separation from schisme , and on the other to make all particular churches more or lesse inschismaticall : well , the first is denyed ; what is offer'd for the confirmation of the second ? saith he , what one congregation almost is there in the world , where there are not differences of judgment whence ensue many troubles about the compassing of one common end and designe ; i doubt whether his owne be free therefore . if my testimony may remove his scruple , i assure him through the grace of god , hitherto it hath been so , and i hope it is so with multitudes of other churches , those with whome it is otherwise , it will appear at last to be more or lesse blameable on the account of schisme . omitting my farther explication of what i had proposed , he passes unto p. . of my book , and thence transcribes these words : they had differences among themselves about unnecessary things , on these they engaged into disputes and sidings even in the solemne assemblies , probably much vaine janglings , alienation of affections , exasperations of spirit , with a neglect of due offices of love ensued hereupon , whereunto he subjoines , that the apostle charges this upon them is true , but was that all ? were there not divisions into parties as well as in judgments ? we shall consider that ere long , but i am sorry he hath waved this proper place of the consideration of this important assertion ; the truth is , hic pes fig●ndus , if he remove not this position , he labours , in vain for the future . i desire also to know what he intends by divisions into parties ; if he intend that some were of one party , some of another , in these divisions and differences , it is granted : there can-be no difference in judgment amongst men , but they must on that account be divided into parties : but if he intend thereby , that they divided into severall churches , assemblies , or congregations , any of them setting up new churches on a new account , or separating from the publick assemblies of the church whereof they were , and that their so doing is reproved by the apostle under the name of schisme ; then i tell him that this is that indeed whose proofe is incumbent on him . faile he herein , the whole foundation of my discourse continues firme and unshaken ; the truth is , i cannot meet with any one attempt to prove this , which alone was to be proved , if he intended that i should be any farther concerned in his discourse , then onely to find my selfe revil'd and abused . passing over what i produce to give light and evidence unto my assertion , he proceeds to the consideration of the observations and inferences i make upon it . p. . and onward . the first he insists upon is , that the thing mentioned is entirely in one church , amongst the members of one particular society : no mention is made of one church divided against another , or separated from another . to this he replies . that the church of corinth , was a collective church , made up of many congregations , and that i my selfe confesse they had solemne assemhlies , not one assembly onely ; that i beg the question by taking it for one single congregation . but i suppose one particular congregation may have more then one solemne assembly , even as many , as are the times , wherein they solemnly assemble . . i supposed , i had proved that it was only one congregation , that used to assemble in one place , that the apostle charged this crime upon ; and that this reverend author was pleased to overlook what was produced to that purpose , i am not to be blamed . . here is another discovery , that this reverend person never yet clearly understood the designe of my treatise , nor the principles i proceed upon . doth he think it is any thing to my present businesse , whither the church of corinth were such a church as presbyterians suppose it to be , or such a one as the independents affirme it ? whilst all ackowledge it to be one church , be that particular church of what kind it will ; if the schisme rebuked by the apostle consisted in division in it , and not in separation from it as such , i have evinced all that i intended by the observation under consideration . yet this he againe persues , and tells me , that there were more particular churches in and about corinth , as that at cenchrea , and that their differences were not confined to the verge of one church ( for there were differences abroad out of the church ) and saies , that at unawares i confess that they disputed from house to house , and in the publick assemblies : but i will assure the reverend author i was aware of what i said : is it possible he should suppose that by the verge of one church i intended the meeting place , and the assembly therein ? was it at all incumbent on me , to prove that they did not manage their differences in private , as well as in publick ? is it likely any such thing should be ? did i deny that they sided and made parties about their divisions and differences ? is it any thing to me , or to any thing i affirme , how , where , and when , they managed their disputes , and debated their controversies ? it is true there is mention of a church at cenchrea , but is there any mention that that church made any separation from the church of corinth ? or that the differences mention'd were between the members of these severall churches ? is it any thing to my present designe , though there were particular congregations in corinth , supposing that on any consideration they were one church ? i assure you sr. i am more troubled with your not understanding the business and designe i mannage , then i am with all your reviling termes , you have laden me withall . once for all ; unlesse you prove that there was a separation frō that church of corinth ( be it of what constitution it may by any be supposed ) as such , into another church , and that this is reproved by the apostle under the name of schisme , you speak not one word to invalidate the principle by me laid downe : and for what he addes ; that for what i say there was no one church divided against another , or separated from another , is assumed , but not proved unlesse by a negative , which is invallid ; he wrests my words : i say not , there was no such thing , but that there was no mention of any such thing : for though it be as cleare as the noone day , that indeed there was no such thing , it sufficeth my purpose that there was no mention of any such thing , and therefore no such thing reproved under the name of schisme . with this one observation , i might well dismisse the whole ensuing treatise , seeing of how litle use it is like to prove , as to the businesse in hand , when the author of it indeed apprehends not the principle which he pretends to oppose ; i shall once more tell him , that he abide not in his mistake , that if he intend to evert the principle here by me insisted on , it must be by a demonstration that the schisme charged on the corinthians by paul consisted in the separation from , and relinquishment of that church , whereof they were members , and congregating into another not before erected or established ; for this is that which the reformed churches are charged to do by the romanists , in respect of their churches , and accused of schisme thereupon . but the differences which he thinks good to mannage and maintain , with , and against the independents do so possesse the thoughts of this reverend author , that what ever occurres to him , is immediately measured by the regard which it seems to bear , or may possibly bear thereunto , though that consideration were least of all regarded in its proposall . the next observation upon the former thesis that he takes into his examination , so far as he is pleased to transcribe it , is this ; here is no mention of any particular man or number of men separating from the assembly of the whole church ) or subducting of themselves from its power ; only they had groundlesse causlesse differences amongst themselves ; hereunto our author variously replyes and saies , . was this all ? were not separations made , if not from that church , yet in that church as well as divisions ? let the scripture determine , chap. . . ch. . . i am a disciple of paul said one , and i a disciple of apollo said another : in our language ; i am a member of such a ministers congregation , saies one , such a man for my money : and so a third , and hereupon they most probably separated themselves into such and such congregations ; ana is not separation the ordinary issue of such envyings ? i doubt not but that our reverend author supposeth that he hath here spoken to the purpose , and matter in hand ; and so perhaps may some others think also . i must crave leave to enter my dissent upon the account of the insuing reasons ; for , . it is not separation in the church by mens divisions and differences whilst they continue members of the same church , that i deny to be here charged under the name of scisme , but such a separation from the church , as was before described ; . the disputes amongst them about paul and apollos , the instruments of their conversion cannot possibly be supposed to relate unto ministers of distinct congregations among them . paul and apollos were not so , and could not be figures of them that were ; so that those expressions do not at all answer those which he is pleased to make parallell unto them . . grant all this , yet this proves nothing to the cause in hand , men may crye up some the minister of one congregation , some of another , and yet neither of them separate from the one , or other , or the congregations themselves fall into any separation , wherefore ( ) he saies , probably they separated into such and such congregations ; but this is most improbable ; for first , there is no mention at all of those many congregations that are supposed , but rather the contrary , as i have declared , is expressly asserted : . there is no such thing mentioned or intimated , nor , . are they in the least rebuked for any such thing , though the forementioned differences which are a lesse evill are reproved again , and againe , under the name of schisme : so that this most improbable improbability or rather vaine conjecture , is a very mean refuge and retreat from the evidence of expresse scripture , which in this place is alone inquired after-doth indeed the reverend author think , will he pretend so to do , that the holy apostle should so expresly , weightily , and earnestly , reprove their dissentions in the church , whereof they were members , and yet not speak one word , or give the least intimation of their separation from the church ; had there indeed been any such thing ? i dare leave this to the conscience of the most partially addicted person under heaven , to the authors cause , who hath any conscience at all ; nor dare i dwell longer on the confutation of this fiction , though it be upon the matter the whole of what i am to contend withall . but he farther informes us that ▪ there was a separation to parties in the church of corinth , at least as to one ordinance of the lords supper , as appears c. . v. , , , . and this was part of their schisme . v. . and not long after they separated into other churches , sleighting and undervaluing the first ministers and churches , as nothing or lesse pure then their owne , which we see practised sufficiently at this day . a. were not this the head & seate of the first part of the controversie insisted on , i should not be able to prevaile with my selfe , to cast away precious time in the consideration of such things as these , being tendered as suitable to the businesse in hand ; it is acknowledged that there were differences amongst them , and disorders in the administration of the lords supper , that therein they used respect of persons , as the place quoted in the margin by our author , jam. . , , . manifests that they were ready to do in other places ; the disorder the apostle blames in the administration of the ordinances was , when they came together in the church , v. . when they came together in one place ; v. . there they tarried not one for another as they ought v. . but coming unprepared , some having eaten before , some being hungry v. . all things were mannaged with great confusion amongst them v. . and if this prove not , that the schisme they were charged withall consisted in a separation from that church with which they came together in one place , we are hopelesse of any farther evidence to be tendred to that purpose . that there were disorders amongst them in the celebration of the lords supper is certain ; that they separated into severall congregations on that account , or one from another , or any from all , is not in the least intimation signified ; but the plaine contrary shines in the whole state of things , as there represented : had that been done , and had so to do , been such an evill , as is pleaded , ( as causlesly to do it is no small evill ) it had not passed unreproved from him , who was resolved in the things of god , not to spare them . that they afterwards fell into the separation aimed at to be asserted our reverend author affirmes , that so he may make way for a reflection on the things of his present disquietment ; but as we are not as yet concerning our selves , in what they did afterwards ; so when we are , we shall expect somewhat more then bare affirmations for the proofe of it : being more then ordinarily confident , that he is not able from the scripture , or any other story of credit , to give the least countenance to what he here affirmes . but now as if the matter were well discharged , when there hath not one word been spoken ; that in the least reaches the case in hand ; he saith . by way of supposition that there was but one single congregation at corinth ; yet ( said he ) the apostle dehorts the brethren from schisme , and writes to more then the church of corinth , ch. . v. . a. i have told him before , that though i am full well resolved that there was but one single congregation at corinth in those daies , yet i am not at all convinced as to the proposition under confirmatiō to assert any such thing , but will suppose the church to be of what kind my author pleaseth , whilst he will acknowledge it to be the particular church of corinth . i confesse the apostle dehorts the brethren from schisme , even others as well as those at corinth , so far as the church of god in all places , and ages , are concerned in his instructions and dehortations , when they fall under the case stated , parallel with that which is the ground of his dealing with them at corinth ; but what that schisme was from which he dehorts them , he declares only in the instance of the church of corinth : and thence is the measure of it to be taken , in reference to all dehorted from it . unto the d. observation added by me , he makes no returne , but only laies down some exceptions to the exemplification given of the whole matter , in another schisme that fell out in that church about yeares after the composure of this , which was the occasion of that excellent epistle unto them from the church of rome , called the epistle of clement ; disswading them from persisting in that strife and contention , and pressing them to unity and agreement among themselves : some things our reverend author offers as to this instance , but so , as that i cannot but suppose , that he consulted not the epistle on this particular occasion ; and therefore now i desire him that he would do so , and i am perswaded he will not a second time give countenance to any such apprehension of the then state of the church , as though there were any separation made from it , by any of the members thereof , doeing or suffering the injury there complained of , about which those differences and contentions arose . i shall not need to go over againe the severalls of that epistle ; one word mentioned by my selfe , namely {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} he insists on , and informes us , that it implies a separation into other assemblies ; which he saies i waved to understand . i confesse i did so in this place , and so would he also , if he had once consulted it . the speech of the church of rome is there to the church of corinth , in reference to the elders whom they had deposed . the whole sentence is ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and the words immediately going before are ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : then follows that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; our author i suppose , understands greek , and so i shall spare my pains of transcribing mr. youngs latin translation ; or adding one in english of mine own ; and if he be pleased to read these words , i think we shall have no more of his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . if a faire opportunity call me forth to the farther mannagement of this controversy , i shall not doubt but from that epistle , and some other pieces of undoubted antiquity , as the epistle of the church of vienna and lyons , of smyrna , with some publick records of those daies , as yet preserved , worthy all of them to be written in letters of gold , to evince that state of the churches of christ in those daies , as will give abundant light to the principles i proceed upon in this whole businesse . and thus have i briefly vindicated what was proposed as the precise scripture notion of schisme , against which indeed not any one objection hath beenraised , that speaks directly to the thing in hand . our reverend author being full of warme affections against the independents , and exercised greatly in disputing the common principles which either they hold , or are supposed so to do ; measures every thing that is spoken , by his apprehension of those differences , wherein as he thinks their concernment doth lie : had it not bin for some such prejudice , ( for i am unwilling to ascribe it to more blameable principles ) it would have been almost impossible that he should have once imagined that he had made the least attempt towards the eversion of what i had asserted ; much lesse that he had made good the title of his book ▪ though he scarce forgets it , or any thing concerning it but its proofe , in any one whole leafe of his treatise . it remaines then that the nature and notion of schisme as revealed and described in the scripture , was rightly fixed in = my former discourse ; and i must assure this reverend author , that i am not afrighted from the embraceing and maintaining of it , with those scare crowes of new light ; singularity , and the like , which he is pleased frequently to set up to that purpose . the discourse that ensues in our author concerning a parity of reason , to prove that if that be schisme , then much more is separation so , shall afterwards if need be , be considered , when i proceed to shew what yet farther may be granted without the least prejudice of truth , though none can necessitate me to recede from the precise notion of the name and thing delivered in the scripture . i confess i cannot but marvell , that any man undertaking the examination of that treatise , and expressing so much indignation at the thoughts of my discourse , that lyeth in this businesse , should so sleightly passe over that , whereon he knew that i laid the great weight of the whole . hath he so much as indeavourd to prove , that that place to the corinthians , is not the only place wherein there is in the scripture any mention of schisme in an ecclesiasticall sense ; or that the church of corinth was not a particular church : is any thing of importance offerd to impaire the assertion that the evill reproved was within the verge of that church , and without separation from it ? and do i need any more to make good to the utmost that which i have asserted ; but of these things afterwards . in all that followes to the end of this chapter , i meet with nothing of importance that deserves farther notice ; that which is spoken is for the most part built upon mistakes ; as that when i speak of a member or the members of one particular church , i intend onely one single congregation exclusively to any other acceptation of that expression , in reference to the apprehension of others : that i denie the reformed churches to be true churches , because i denie the church of rome to be so ; and denie the institution of a nationall church , which yet our author pleads not for . he would have it for granted that because schisme consists in a difference among church members , therefore he that raises such a difference , whither he be a member of that church wherein the difference is raised , or of any other or no ( suppose he be a mahumetan or a jew ) is a schismatick ; pleads for the old definition of schisme , as suitable to the scripture , after the whole foundation of it is taken away : wrests many of my expressions ! as that in particular , in not making the matter of schisme to be things relating to the worship of god , to needlesse discourses about doctrine and discipline , not apprehending what i intended by that expression of the worship of god ; and i suppose it not advisable to follow him in such extravagancies . the usuall aggravations of schisme he thought good to reinforce , whither he hoped that i would dispute with him about them , i cannot tell . i shall now assure him that i will not , though if i may have his good leave to say so , i lay much more weight on those insisted on by my selfe , wherein i am encouraged , by his approbation of them . chap. . the third chapter of my treatise consisting in the preventing and removing such objections as the precedent discourse might seem lyable and obnoxious unto , is proposed to examination , by our reverend author , in the third chap. of his booke : and the objections mentioned undertaken to be managed by him , with what successe , some few considerations will evince . the first objection by me proposed was taken from the common apprehension of the nature of schisme , and the issue of stateing it as by me layd down ; namely hence it would follow that the separation of any man or men from a true church , or of one church from others is not schisme . but now waving for the present the more large consideration of the name & thing , which yet in the processe of my discourse i do condescend upon , according to the principle layd down ; i say that in the precise signification of the word , and description of the thing as given by the holy ghost this is true ; no such separation is in the scripture so called , or so accounted , whither it may not in a large sence be esteemed as such , i do not dispute , yea i afterwards grant it so farre , as to make that concession the bottome and foundation of my whole plea , for the vindication of the reformed churches from that crime . our reverend author reinforces the objection by sundry instances ; as , . that he hath disproved that sence or precise signisication of the word in scripture , how well let the reader judge . . that supposing that to be the onely sence mentioned in that case of the corinthians , yet may another sence be intimated in scripture and deduced by regular and rationall consequence : perhaps this will not be so easy an undertaking , this being the onely place where the name is mentioned , or thing spoken of in an ecclesiasticall sence : but when any proofe is tendred of what is here affirmed , we shall attend unto it . it is said indeed that if separation in judgment in a church be a schisme , much more to separate from a church ! but our question is about the precise notion of the word in scripture , and consequences from thence , not about consequents from the nature of things , concerning which if our author had been pleased to have staid a while , he would have found me granting as much as he could well desire . . john . . is sacrificed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and interpreted of schisme . where ( to make one venture in imitation of our author ) all orthodox interpreters , and writers of controversies expound it of apostacy ; neither will the context or arguing of the apostle admit of another exposition ; mens wresting of scripture to give countenance to inveterate errours is one of their worst concomitants ; so then that seperation from churches is oftentimes evill is readily granted : of what nature that evill is , with what are the aggravations of it , a judgment is to be made , from the pleas and pretences that its circumstances afford : so farr as it proceeds from such dissensions as before were mentioned , so far it proceeds from schisme , but in its own nature absolutely considered it is not so . to render my former assertions the more unquestionably evident , i consider the severall accounts given of mens blameable departures ' from any church , or churches mentioned in scripture , and manifest that none of them come under the head of schisme . apostasy , irregularly of walking , and professed sensuality , are the heads , whereunto all blameable departures from the churches in the scripture are referred . that there are other accounts of this crime , our author doth not assert ; he onely saies , that all , or some of the places i produce , as instances of a blameable separation from a church , do mind the nature of schisme as precedaneous to the separation ; what ere the matter is i do not find him speaking ▪ so faintly and with so much caution through his whole discourse as in this place : all , or some do it ; they mind the nature of schisme ; they mind it as precedaneous to the separation , so the summe of what he aims at in contesting about the exposition of those places of scripture is this ; some of them do mind ( i know not how ) the nature of schisme , which he never once named as precedaneous to separation ; therefore the precise notion of schisme in the scripture doth not denote differences and divisions in a church only ; quod erat demonstrandum : that i should spend time in debating a consideration so remote from the state of the controversie in hand , i am sure will not be expected by such as understand it . pag. . of my treatise i affirm that for a man to withdraw or withold himselfe from the communion externall and visible of any church or churches , on that pretention or plea ( be it true or otherwise ) that the worship , doctrine , or discipline instituted by christ is corrupted among them , with which corruption he dares not defile himselfe , is no where in the scripture called schisme , nor is that case particularly exemplified , or expressely supposed , whereby a judgment may be made of the fact at large , but we are left , upon the whole matter , to the guidance of such generall rules and principles as are given us for that end and purpose : such is my meanesse of apprehension that i could not understand , but that either this assertion must be subscribed unto , as of irrefragable verity , or else that instances to the contrary must have been given out of the scripture ; for on that hinge alone doth this present controversie ( and that by consent ) turne it selfe : but our reverend author thinks good to take another course ( for which his reasons may easily be conjectured ) and excepts against the assertion it selfe in generall : first , as ambiguous and fallacious , and then also intimates that he will scan the words in perticular ; mihi jussa capessere , &c. . he saies , that i tell not whither a man may separate where there is corruption in some one of these onely or in all of them , nor . how farre some or all of these must be corrupted before we separate . a. this is no small vanity under the sunne , that men will not onely measure themselves by themselves , but others also by their own measure : our author is still with his finger in the sore , and therefore supposes that others must needs take the same course . is there any thing in my assertion whither a man may separate from any church or no ? any thing upon what corruption he may lawfully so do ? any thing of stating the difference betwixt the presbiterians and independants ? do i at all fix it on this fo●t of account when i come so to doe ? i humbly beg of this author , that if i have so obscurely and intricately delivered my selfe and meaning , that he cannot come to the understanding of my designe , nor import of my expressions , that he would favour me with a command to explain my selfe , before he engage into a publicke refutation of what he doth not so clearly apprehend ! alas , i do not in this place in the least intend to justify any separation , nor to shew what pleas are sufficient to justify a separation , nor what corruption in the church separated from , is necessary thereunto , nor at all regard the controversie his eye is allwaies on ; but onely declare what is not comprised in the precise scripture notion of schisme , as also how a judgment is to be made of that which is so by me excluded , whither it be good or evill . would he have been pleased to have spoken to the businesse in hand , or any thing to the present purpose , it must not have been by an inquiry into the grounds & reasons of separation , how farre it may be justified by the plea mentioned , or how farre not ▪ when that plea is to be allowed , and when rejected ; but this only was incumbent on him to prove ! namely , that such a separation upon that plea , or the like , is called schisme in the scripture , and as such a thing condemned . what my concernment is in the ensuing observations ; that the judaicall church was as corrupt as ours , that if a bare plea true or false will serve to justifie men , all separatists may be justified , he himselfe will easily perceive : but however , i cannot but tell him by the way , that he who will dogmatize , in this controversy from the judaicall church , and the course of proceedings amongw them , to the direction and limitation of duty , as to the churches of the gospel , considering the vast & important differences between t he constitutions of the one & the other , with the infallible obligation to certain principles , on the account of the typicall institution in that primitive church , when there neither was nor could be any more in the world , must expect to bring other arguments to compasse his designe , then the analogie pretended . for the justification of separatists of the reason , if it will ensue , upon the examination for separation , and the circumstances of the seperating , whereunto i referre them , let it follow , and let who will complain ; but to fill up the measure of the mistake he is ingaged in , he tells us pag. . that this is the pinch of the question , whither a man or a company of men may separate from a true church , upon a plea of corruptiō in it , true or false , & set up another church , as to ordinances , renouncing that church to be a true church . this ( saith he ) is plainely our case at present , with the doctor and his associates ; truly i do not know that ever i was necessitated to a more sad and fruitlesse imployment in this kind of labour and travaile . is that the question in present agitation ? is any thing , word , title , or iota spoken to it ? is it my present businesse to state the difference between the presbyterians and independents ? do i anywhere do it upon this account ? do i not every where positively deny that there is any such separation made ? nay can common honesty allow such a state of a question , if that were the businesse in hand to be put upon me ? are their ordinances and churches so denied by me as is pretended ? what i have often said , must again be repeated , the reverend author hath his eye so fixed on the difference between the presbyterians and the independants , that he is at every turn lead out of the way into such mistakes , as it was not possible he should otherwise be overtaken withall ; this is perhaps mentis gratissimus error : but i hope it would be no death to him to be delivered from it . when i laid downe the principles which it was his good will to oppose , i had many things under consideration , as to the settling of conscience in respect of manifold oppositions ; and to tell him the truth , least valued that which he is pleased to mannage , and to look upon as my sole intendment ; if it be not possible to deliver him from this strong imagination , that carries the images and species of independency alwaies before his eies , we shall scarce speak ad idem in this whole discourse . i desire then that he would take notice , that as the state of the controversy he proposes , doth no more relate to that which peculiarly is pretended to ly under his consideration , then any other thing whatever that he might have mentioned ; so when the peculiar difference between him and the independents comes to be mannaged , scarce any one terme of his state will be allowed . exceptions are in the next place attempted to be put in to my assertion , that there is no example in the scripture of any one churches departure from the union which they ought to hold with others , unlesse it be in some of their departures from the common faith , which is not schisme ; much with the same successe as formerly : let him produce one instance , and , en herbam . i grant the roman church on a supposition that it is a church ( which yet i utterly deny ) to be a schismaticall church upon the account of the intestine divisions of all sorts ; or what other accounts other men urge them with the same guilt i suppose he knows by this , that i am not concern'd . having finished this exploit , because i had said , if i were unwilling , i did not understand how i might be compelled to carry on the notion of schisme any farther ; he tells me , though i be unwilling , he doubts not but to be able to compell me : but who told him i was unwilling so to do ? do i not immediately without any compulsion very freely fall upon the worke ? did i say i was unwilling ? certainly it ought not to be thus ; of his abilities in other things i do not doubt ; in this discourse he is pleased to exercise more of something else . there is but one passage more that needs to be remarked , and so this chapter also is dismissed ; he puts in a caveat that i limit not schisme to the worship of god , upon these words of mine ; the consideration of what sort of union in reference to the worship of god ( where he inserts in the repetition ; marke that ) is instituted by jesus christ , is the foundation of what i have further to offer ; whereto he subjoined the designe of this in that he may have a fair retreat , when he is charged with breach of union in other respects , and so with schisme ; to escape by this evasion : this breach of union is not in reference to the worship of god in one assembly met to that end . i wish we had once an end of these mistakes , and false uncharitable surmises . by the worship of god i intend the whole compasse of institutions , and their tendency thereunto . and i know that i speak properly enough in so doing ; i have no such designe as i am charged withall , nor do i need it ; i walke not in feare of this authors forces , that i should be providing before hand to secure my retreat . i have passed the bounds of the precise notion of schisme before insisted on , and yet doubt not but god assisting to make good my ground . if he judge i cannot , let him command my personall attendance on him at any time , to be driven from it by him ; let him by any meanes prove against me at any time a breach of any union instituted by jesus christ , and i will promise him , that with all speed i will retreate from that state , or thing , whereby i have so done . i must professe to this reverend author , that i like not the cause he mannages one whit the better for the way whereby he mannageth it . we had need watch and pray that we be not lead into temptation : seeing we are in some measure not ignorant of the devices of sathan . now that he may see this door of escape shut up , that so he may not need to trouble himselfe any more in taking care , least i escape that way , when he intends to fall upon me with those blowes , which as yet i have not felt , i shall shut it fast my selfe , beyond all possibility of my opening againe : i here then declare unto him , that when ever he shall prove that i have broken any union of the institution of jesus christ , of what sort soever , i will not in excuse of my selfe , insist on the plea mentioned , but will submit to the discipline , which shall be thought meet by him to be exercised towards any one offending in that kind : yet truely on this engagement i would willingly contract with him , that in his next reply he should not deale with me , as he hath done in this , neither as to my person , nor as to the differences between us . chap. . having declared and vindicated the scripture proper notion of schisme , and thence discovered the nature of it with all its aggravations , with the mistakes that men have run into , who have suited their apprehensions concer●ing it , unto what was their interests to have it thought to be , and opened a way thereby for the furtherance of peace among professors of the gospell of jesus christ , for the further security of the consciences of men unjustly accused and charged with the guilt of this evill , i proceeded to the consideration of it in the usuall common acceptation of the word , and things , that so i might obviate what ever with any tollerable pretence is insisted on , as deduced by a parity of reason from what is delivered in the scripture , in reference to the charge managed by some or other against all sorts of protestants . hereupon i grant , that it may be looked on in generall as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a branch of union , so that it be granted also , that that union be an union of the institution of jesus christ . to find out then the nature of schisme under the consideration of the condescention made : and to discover wherein the guilt of it doth consist : it is necessary that we find out what that union is , and wherein it doth consist , whereof it is the brcadth and interruption , or is supposed so to be over and above the breach above mentioned and described . now this union being the union of the church , the severall acceptations of the church in scripture are to be investigated , that the union inquired after , may be made known . the church in scripture being taken either for the church catholick or the whole number of elect beleivers in the world ( for we lay aside the consideration of that part of this great family of god , which is already in heaven , from this distinction ) or else for the generall visible body of those who professe the gospell of christ , or for a particular society joining together in the celebration of the ordinances of the new testament , instituted by christ to be so celebrated by thē ; the union of it , with the breach of that union , in these severall respects with the application of the whole , to the businesse under consideration , was to be enquired after : which also was performed . i began with the consideration of the catholick invisible church of christ , and the union thereof ; having declared the rise of this distinction , and the necessity of it from the nature of the things themselves ; as to the matter of this church , or the church of christ as here militant on earth , i affirme , and evince it to be , all and only elect believers ; the union of this church consists in the inhabitation of the same spirit in all the members of it , uniting them to the head christ jesus , and therein to one another . the breach of this union , i manifested to consist in the losse of that spirit , with all the peculiar consequences and effects of him in the hearts of them , in whom he dwels ; this i manifest according to our principles to be impossible , and upon a supposition of it , how remote it would be from schisme , under any notion or acceptation of the word ; so closing that discourse with a charge on the romanists of their distance from an interest in this church of jesus christ . our reverend author professes that he hath but little to say to these things , some exceptions he puts in unto some expressions used in the explication of my sense , in this particular : that which he chiefely insists upon , is the accommodation of that promise matth. . . upon this rock will i build my church , to the church in this sense , which he concludes to belong to the visible church of professors ; now as i am not at all concerned , as to the truth of what i am in confirmation of , to which of these it be applyed , so i am far from being alone in that application of it to the catholick church which i insist upon ; all our divines that from hence prove , the perseverance of all individuall believers , as all do that i have met withall , who write on that subject , are of the same mind with me . moreover the church is built on this rock in its individuals ; or i know not how it is so built . the building on christ , doth not denote a meer relation of a generall body to his truth , that it shall allwaies have an existence , but the union of the individualls with him in their being built on him , to whom the promise is made . i acknowledg it for as unquestionable a truth as any we believe , that christ hath had , and ever shall have to the end of the world , a visible number of those that professe his name , and subjection to his kingdome ; because of the necessary consequence of profession upon believing ; but that , that truth is intended in this promise any farther but in respect of this consequence , i am not convinced . and i would be loath to say that this promise is not made to every particular believer , and only unto them ; being willing to vindicate to the saints of god , all those grounds of consolation which he is so willing they should be made partakers of . as to the union of this church and the breach of it , our reverend author , hath a little to say : because there may be some decaies in true grace in the members of this church : he affirms that in a sort there may be said to be a breach in this union , and so consequently a schisme in this body . he seemed formerly to be affraid lest all schisme should be thrust out of the world ; if he can retrive it on the account of any true believers failing in grace , or falling for a season , i suppose he needs not fear the losse of it , whilst this world continues : but it is fit , wise , and learned men should take the liberty of calling things by what names they please ; so they will be pleasd withall , not to impose their conceptions and use of tearms on them who are not able to understand the reasons of them . it is true there may be a schisme among the members of this church , but not as members of this church , nor with reference to the union thereof . it is granted that schisme is the breach of union ; but not of every union much lesse not a breach of that , which , if there were a breach of , it were not schisme : however by the way i am bold to tell this reverend author , that this doctrine of his , concerning schisme in the catholick invisible church , by the failings in grace in any of the mēbers of it for a season , is a new notion , which as he cannot justify to us , because it is false , so , i wonder how he will justify it to himselfe , because it is new . and what hath been obtained by the author against my principles in this chapter . i cannot perceive . the nature of the church in the state considered , is not opposed ; the union asserted not disproved ; the breach of that union , is denyed ( as i suppose ) no lesse by him then my selfe ; that the instances that sōe saints , as mēbers of this church may sometimes fail in grace more or lesse for some season ; & that the members of this church , though not as members of this church , yet on other considerations may be guilty of schisme , concern not the businesse under debate , himselfe i hope is satisfied . chap. . our progresse in the next place is to the consideration of the catholick church visible . who are the members of this church , whereof it is constituted , what is required to make them so , on what account men visibly professing the gospell may be esteemed justly devested of the priviledge of being members of this church , with sundry respects of the church in that sense , are in my treatise discussed . the union of this church that is proper and peculiar unto it as such , i declared to be the profession of the saving doctrine of the gospell , not everted by any of the miscarriages , errors , or oppositions to it , that are there recounted . the breach of this union i manifest to consist in apostasy , from the profession of the faith , and so to be no schisme , upon whomsoever the guilt of it doth fall ; pleading the immunity of the protestants as such from the guilt of the breach of this union , and charging it upon the romanists , in all the waies whereby it may be broken , an issue is put to that discourse . what course our reverend author takes in the examination of this chapter , & the severalls of it , whereon the strength of the controversie dothly ; is now to be consideed ; doth he deny this church to be a collection of all that are duly called christians in respect of their profession ? to be that great multitude who throughout the world , professe the doctrine of the gospell , and subjection to jesus christ ? doth he denie the union of this church , or that whereby that great multitude are incorporated into one body as visible and professing , to be the profession of the saving doctrines of the gospell , & of subjection to jesus christ according to them ? doth he denie the dissolution of this union as to the interest of any member by it in the body , to be by apostasy from the profession of the gospell ? doth he charge that apostasy upon those whom he calls independents as such , or if he should , could he tolerably defend his charge ? doth he prove that the breach of this union , is under that formality properly schisme ? nothing lesse ! as far as i can gather : might not then the trouble of this chapter have been spared ? or shall i be necessitated to defend every expression in my book , though nothing at all to the main businesse under debate , or else independency must goe for a great schisme . i confesse this is somewhat an hard law , and such as i cannot proceed in obedience unto it , without acknowledging his ability to compell me to go on further then i am willing ; yet i do it with this ingagement , that i will so looke to my selfe , that he shall never have that power over me any more ; nor will i upon any compulsion of useless needlesse cavils & exceptions do so again ▪ so that in his reply he now knowes how to order his affairs so , as to be freed from the trouble of a rejoinder . his first attempt in this chapter , is upon a short discourse of mine , in my processe , which i professe not to be needfull to the purpose in hand , relating to some later disputes about the nature of this church , wherein some had affirmed it to be a genus to particular churches , which are so many distinct species of it , and others that it was a totum made up of particular churches as its parts , both which in some sense i denyed ; partly out of a desire to keep off all debates about the things of god , frō being enwrapped and agitated in and under philosophicall notions and faigned tearms of art , which hath exceedingly multiplied controversies in the world and rendred them endlesse , and doth more or lesse streighten or oppose every truth that is so dealt withall : partly because i evidently saw men deducing false consequents from the supposition of such notions of this church : for the first way , our reverend author lets it passe , onely with a remarke upon my dissenting from mr hooker of new england , which he could not but note by the way , although he approves what i affirme . a worthy note ! as though all the brethren of the presbyterian way , were agreed among themselves in all things of the like importance ; or that i were in my judgment enthralled to any man or men , so that it should deserve a note when i dissent from them . truly i blesse god , i am utterly unacquainted with any such frame of spirit , or bondage of mind , as must be supposed to be in them whose dissent from other men is a matter of such observation . one is my master , to whom alone my heart and judgement are in subjection : for the latter i do not say absolutely that particular churches are not the parts of the catholique visible , in any sense , but that they are not so parts of it as such , so that it should be constituted & made up by thē , & of thē , for the order and purpose of an instituted church , for the celebration of the worship of god , and institutions of christ , according to the gospell ; which when our author proves that it is : i shall acknowledge my selfe obliged to him . he saies indeed , that it was once possible that all the members of the catholique church , should meet together , to heare one sermon , &c. but he is to prove , that they were bound to do so , as that catholique church , and not that it was possible for all the members of it under any other notion , or consideration so to convene . but he saies , they are bound to do so still , but that the multitude makes it impossible : credat apella : that christ hath bound his church to that which himselfe makes impossible . neither are they so bound : they are bound , by his own acknowledgement , to be members of particular churches : & in that capacity , are they bound so to convene ; those churches being by the will of god , appointed for the seat of ordinances . and so what he adds in the next place of particular churches , being bound according to the institution of christ to assemble for the celebration of ordinances , is absolutely destructive of the former figment . but he would know a reason why or more , that are not members of one particular church , but only of the catholick , meeting together , may not join together in all ordinances , as well as they may meet to heare the word preached , and often doe ; to which i answer ; that it is because jesus christ hath appointed particular churches , and there is more required to them , then the occasionall meeting of some , any , or all , if possible of the members of the catholick church as such , will afford . his reflexions upon my selfe , added in that place , are now growne so common , that they deserve not any notice . in his ensuing discourse , if i may take leave to speak freely to our reverend author , he wrangles about termes and expressions , adding to , and altering those by me used in this businesse at his pleasure , to make a talke to no purpose . the summe of what he pretends to oppose is , that this universall church , or the universality of professors considered as such , neither formally as members of the church catholick , mistically elect , nor as any members of any particular church , have not as such , any church forme of the institution of christ , by virtue whereof , they should make up one instituted church , for the end and purpose of the celebration of the ordinances of the gospell therein . if he suppose he can prove the contrary , let him cease from cavilling at words , and by expressions , which is a facile taske for any man to engage in , and no way usefull , but to make controversies endlesse ; and answer my reasons against it , which here he passeth over , and produce his testimonies and arguments for that purpose . this triviall ventilation of particular passages cut off from their influence into the whole , is not worth a nut-shell , but is a businesse fit for them who have nothing else to employ themselves about . coming to consider the union that i assigne to this church , after whose breach an enquiry is to be made , which is the maine , and only thing of his concernment , as to the aime he hath proposed to himselfe , he passeth it over very slightly : taking no notice at all of my whole discourse , frō p. . top . . of my treatise ; wherein i disprove the pretensions of other things to be the union , or bond of union to this church ; he fixes a very little while on what i assigne to be that union . this i say is profession of the faith of the gospell , and subjection to jesus christ according to it : to which he adds , that they are bound to more then this , viz : to the exercise of the same specificall ordinances , as also to love one another , to subjection to the same discipline , and where it is possible to the exercise of the same numericall worship . all this was expresly affirm'd by me before ; it is all virtually contained in their profession , so far as the things mentioned are revealed in the gospell : only as to the celebrating of the same numericall ordinances , i cannot grant that they are obliged hereunto as formally considered members of that church , nor shall , untill our reverend author shall think meet to prove , that particular congregations are not the institutions of jesus christ . but hereupon he affirms , that that is a strange assertion used by me pa : . namely , that if there be not an institution of joining in the same numericall ordinances , the union of this church is not really a church union . this is no more but what was declared before , nor more then what i urged the testimony of a learned presbyterian for : no more but this , that the universality of christians throughout the world , are not under such an institution , as that , to assemble together for the celebration of the same numericall ordinances ; the pretence of any such institution being supplied by christ's acknowledged institutiō of particular churches for that purpose . what i have offered in my treatise , as evidence that protestants are not guilty of the breach of this union , and that where any are , their crime is not schisme but apostacy , either as to profession or conversation , i leave to the judgment of all candid , sober , and ingenious readers ; for such as love strife , and debates , and disputes , whereof the world is full , i would crave of them , that if they must chuse me for their adversary , they would allow me to answer in person , vivâ voce , to prevent this tedious trouble of writing , which for the most part is fruitlesse and needlesse . some exceptions our author laies in , against the properties of the profession by me required , as necessary to the preservation of this union : as to the first of professing all necessary saving truths of the gospell , he excepts that the apostles were ignorant of many necessary truths of the gospell for a season , and some had never heard of the holy ghost . act. . and yet they kept the union of the catholick church . and yet our author before he closeth this chapter , will charge the breach of this union on some , whose errors cannot well be apprehended to lie in the deniall of any necessary truth of the gospell , that is , indispensably necessary to salvation . as to his instance of the apostles , he knows it is one thing not to know clearly and distinctly for some season , some truths in hypothesi , and another to deny them being sufficiently and clearly revealed in thesi ; and for those in the acts , it is probable they were ignorant of the dispensations of the holy ghost , with his marvelous effects under the gospell , rather then of the person of the holy ghost : for even in respect of the former it is absolutely said that the holy ghost was not yet , because jesus was not yet glorified . i shall not pursue his other exceptions , being sorry that his judgment leads him to make them ; that which alone beares any aspect to the business in hand , he insists on pag. . in these words . i have intimated and partly proved , that there may be a breach of union , with respect to the catholick church upon other considerations ( namely besides the renuntiation of the profession of the gospell : ) as first , there is a bond that obliges every member of this church , to joine together in exercising the same ordinances of worship : when then any man shall refuse to joine with others , or refuse others to joine with him , here is a breach of love and union among the members of the catholick church ; and in the particular churches as parts of the catholick . the reader must pardon me for producing and insisting on these things , seeing i do it with this profession , that i can fix on nothing else so much to the purpose in hand : and yet how little these are so , cannot but be evident upon a sleight view to the meanest capacities . for . he tells us there may be a breach of union with respect to the catholick church , on other considerations : not that there may be a breach of the uniō of the catholick church . . that there is a bond binding men to the exercise of ordinances ; so there is binding man to all holinesse ; and yet he denies the vilest profane persons to break that bond or this union . . that there may be a breach of union among the members of the church : but who knows it not , that knows all members of particular churches , are also members of this church generall . our enquiry is after the union of the catholick-church visible , what it is , how broken , and what the crime or evill is , whereby it is broken , what obligations lie on the members of that church , as they stand under any other formall consideration ; what is the evill they are any of them guiltie of , in not answering these obligations , we were not at all enquiring , nor doth it in this place concerne us so to do . and in what he afterwards tells us of some proceedings contrary to the practise of the universall church she intends i suppose all the churches in the worldj wherein the members of the universall church have walked or do so ; for the universall church as such , hath no practice as to cecelebration of ordinances ; & if he suppose it hath , let him tell us what it is , and when that practice was . his appeale to the primitive believers , and their small number will not availe him : for although they should be granted to be the then catholick visible church ( against which he knowes what exceptions may be laid from the believers amongst the jewes , such as cornelius , to whom christ had not as yet been preached , as the messiah come , and exhibited ) yet as such , they joined not in the celebration of ordinances , but ( as yet they were ) as a particular congregation ; yea though all the apostles were amongst them , the foundation of all the churches that afterwards were called . he concludes this chapter with an exception to my assertion , that if the catholick church be a politicall body , it must have a visible politicall head , which nothing but the pope claimes to be . of this he saies , . there is no necessity , for saith he , he confesses the common wealth of the jews , was a politicall body , and god who is invisible , was their politicall head : . jesus christ is a visible head , yea sometimes more , visus , seen of men whilst on earth , though now for a time in majesty ( as some great princes do , ) he hath withdrawn himselfe from the sight of men on earth , yet is he seen of angels and saints in heaven . a. . i confesse god was the king and ruler of the jewes , but yet that they might be a visible politicall body , the invisible god , appointed to them under him , a visible head ; as the pope blasphemously pretends to be appointed under jesus christ . . jesus christ is in his humane nature still visible , as to his person , wherein he is the head of his church , he ever was , and is still invisible . his present absence , is not upon the account of majesty , seeing in his majesty he is still present with us ; and as to his bodily absence he gives other accounts , then that here insinuated . now it sufficeth not to constitute a visible politicall body , that the head of it , in any respect may be seen , unlesse as that their head he is seen : christ is visible , as this church is visible ; he in his lawes , in his word ; that in its profession , in its obedience . but i marvell that our reverend author thus concluding for christ to be the politicall head of this church , as a church , should at the same time contend for such subjects of this head as he doth , p. . namely persons , contradicting their profession of the knowledge of god , by a course of wickedness , manifesting principles of profaneness , wherewith the beliefe of the truth they profess , hath an absolute inconsistency ; as i expresly describe the persons , whose membership in this church , and relation thereby to christ their head he pleads for . are indeed these persons any better thēmahumetans as to church priviledges ? they are indeed in some places , as to providentiall advantages of hearing the word preached ; but woe unto them on that account ; it shall be more tolerable for mahumetans in that day of christ , then for them : shall their baptisme availe them ? though it were valid in its administration , that is , was celebrated in obedience to the cōmād of christ , is it not null to thē ? is not their circumcision uncircūcision ? shall such persons give their children any right to church priviledges ? let them if you please be so subjects to christ , as rebells and traitors are subject to their earthly princes : they ought indeed to be so , but are they so ? do they owne their authority ? are they obedient to them ? do they enjoy any priviledge of lawes ? or doth ▪ the apostle anywhere call such persons as live in a course of wickednesse , manifesting principles utterly inconsistent with the profession of the gospell , brethren ? god forbid we should once imagine these things so to be ! and so much for that chapter . chap. viii . of independentisme and donatisme . the title of our authors book is , independency a great schisme , of this chapter that it may be the better known what kind of schisme it is , independentisme is donatisme . men may give what title they please to their books and chapters , though perhaps few books make good their titles . i am sure this doth not as yet , nisi accusasse sufficiat : attempts of proof we have not as yet met withall : what this chapter will furnish us withall , we shall now consider . he indeed that shall weigh the title , independentisme is donatisme , & then casting his eye upon the first lines of the chapter it selfe , find , that the reverend author saies , he cannot but acknowledge , that what i plead for the vindication of protestants from the charge of schisme in their separation from rome , as the catholick church , to be rationall , solid , and judicious ; will perhaps be at a losse in conjecturing how i am like to be dealt withall in the following discourse ; a little patience will let him see , that our author laies more weight upon the title , then the preface of this chapter ; and that with all my fine trappings i am enrolled in the black booke of the donatists : but quod fo rs feret feramus aequo animo ; or as another saith , debemus optare optima , cogitare difficulima , ferre quaecunque erunt ; as the case is fallen out , we must deal with it as we can . . he saith ; he is not satisfied , that he not only denies the church of rome ( so called ) to be a particular church , pag. . but also affirms it to be no church at all . that he is not satisfied , with what i affirm of that synagogue of sathan where he hath his throne , i cannot helpe it , though i am sorry for it : i am not also without some trouble , that i cannot understand , what he means by placeing my words , so as to intimate , that i say , not only that the church of rome is no particular church , but also that it is no church at all ; as though it might in his judgment or mine , be any church , if it be not a particular church ; for i verily suppose neither he nor i judg it to be that catholick church , whereto it pretends . but yet as i have no great reason to expect that this reverend author should be satisfied in any thing that i affirme , so i hope that it is not impossible , but that without any great difficulty , he may be reconciled to himselfe affirming the very same thing , that i do p. . it is of rome in that sence , wherein it claims it self to be a church , that i speak : & in that sence he saies it is no church of christs institution , and so for my part , i account it no church at all ; but he adds , that he is far more unsatisfied that i undertake the cause of the donatists , and labour to exempt them from schisme , though i allow them guilty of other crimes . but do i indeed undertake the cause of the donatists ? do i plead for thē ? will he manifest it by saying more against them in no more words , then i haved one ? do i labour to exempt them from schisme ? are these the waies of peace , love and truth that the reverend author walks in ? do i not condemne all their practises , and pretensions from the beginning to the end ? can i not speak of their cause in reference to the catholick church and its union , but it must be affirmed that i plead for them ? but yet as if righteousnesse and truth had been observ'd in this crimination , he undertakes as of a thing granted to give my grounds of doing , what he affirms me to have done : the first is , as he saies , his singular notion of schisme , limiting it only to differences in a particular assembly . . his jealousy of the charge of schisme to be objccted to himselfe , and party , if separating from the true churches of christ be truly called schisme . a. what may i expect from others , when so grave and reverend a person as this author is reported to be , shall thus deal with me ? sr i have no singular notion of schisme , but embrace that which paul hath long since declared , nor can you manifest any difference in my notion from what he hath delivered ; nor is that notion of schisme at all under consideration in reference to what i affirme of the donatists , ( who in truth were concerned in it , the most of them to them to the utmost ) but the union of the church catholick and the breach thereof ; neither am i jealous or fearfull of the charge ' of schisme , from any person living on the earth , and least of all from men proceeding in church affaires upon the principles you proceed on . had you not been pleased , to have supposed what you please , without the least ground , or colour , or reason , perhaps you would have as little satisfyed your selfe in the charge you have undertaken to manage against me , as you have done many good men , as the case now stands , even of your own judgment in other things . having made this entrance , he proceeds in the same way , and pag. . laye's the foundation of the title of his booke & this chapter , of his charge of donatisme in these words . this lies in full force against him and his party , who have broken the union of our churches , and separated themselves from all the protestant churches in the world , not of their own constitution , and that as no true churches of christ : this i say is the foundatiō of his whole ensuing discourse ; all the groūd that he hath to stand upon in the defence of the invidious title of this chapter ; and what fruit he expects from this kind of proceeding i know not ; the day will manifest of what sort this work is ; although he may have some mistaken apprehensions to countenance his conscience in the first part of his assertion , or that it may be forgiven to inveterate praejudice though it be false ; namely ; that i and my party ( that 's the phraseology , this author in his love to unity delights in ) have broken the union of their churches ( which we have no more done , then they have broken the union of ours , for we began our reformation with them , on even tearms , and were as early at work as they ) yet what coulour , what excuse can be invented to alleviate the guilt of the latter part of it , that we have separated from all the reformed churches as no churches ? and yet he repeats this again . pag. . with especiall reflexion on my selfe : i wonder not saith he , that the doctor hath unchurched roome , for he hath done as much to england and all forraign protestant churches , and makes none to be members of the church , but such as are by covenant and consent joyned to some of their congregations . now truly though all righteous laws of men in the world , will afford recompence and satisfaction for calumniating accusations and slaunders of much lesse importance then this here publickly ownd by our reverend author , yet seeing the gospell of the blessed god , requires to forgive , and passe by greater injuries , i shall labour in the strength of his grace to bring my heart unto conformity to his will therein ; notwithstanding which , because by his providence i am in that place and condition , that others also that fear his name may be some way concern'd in this unjust imputatiō , i must declare that this is open unrighteousness , wherein neither love nor truth hath been observed . how little i am concernd in his following parallell of independentisme and donatisme , wherein he proceeds with the same truth and candor , or in all that followes thereupon , is easy for any one to judg . he proceeds to scan my answers to the romanists , as in reference to their charge of schisme upon us ; and saies , i do it sutable to my own principles . and truly if i had not , i think i had been much to blame . i referre the reader to the answers given in my book , and if he like them not , notwithstanding this authors exceptions , i wish he may fix on those that please him better ▪ in them there given , my conscience doth acquiesce . but he comes in the next place to arguments , wherein if he prove more happy then he hath done in accusations , he will have great cause to rejoyce . by a double argument , as he saies , he will prove that there may be schisme besides that in a particular church . his first is this . schisme is a breach of union , but there may be a breach of union in the catholick visible church . his second this ; where there are differenccs raysed in matter of faith professed , wherein the union of the catholick church consists , there may be a breach of union , but there may be differences in the catholick , or among the members of the catholick church in matter of faith professed , ergo . having thus laid down his arguments , he falls to conjecture what i will answer , and how i will evade ; but it will quickly appear that he is no lesse unhappy in arguing and conjecturing , then he is , and was in accusing . for to consider his first argument : if he will undertake to make it good as to its forme , i will by the same way of arguing , ingage my selfe to prove what he would be unwilling to find in a regular conclusion . but as to the matter of it , . is schisme every breach of union ? or is every breach of union schisme ? schisme in the ecclesiasticall notion is granted to be in the present dispute , the breach of the union of a church , which it hath by the institution of christ ; and this not of any union of christs institution , but of one certaine kind of union ; for as was proved , there is an union , whose breach can neither in the language of the scripture , nor in reason , nor common sense be called or accounted schisme , nor ever was by any man in the world , nor can be without destroying the particular nature of schisme , and allowing only the generall notion of any separation , good or bad , in what kind soever . so that secondly , it is granted , not onlie that there may be a breach of union in the catholick church , but also that there may be a breach of the union of the catholick church , by a deniall or relinquishment of the profession wherein it consists ; but that this breach of union is sehisme , because sehisme is a breach of union , is as true , as that every man who hath two eyes , is every thing that hath two eyes . for his second , it is of the same importance with the first ; there may be differences in the catholick church , and breaches of union among the members of it , which are far enough from the breach of the union of that church , as such . two professors may fall out and differ , and yet i think continue both of them professors still . paul and barnabas did so ; chrysostome and epiphanius did so ; cyrill and theodoret did so . that which i denied was , that the breach of the union of the catholick church as such , is schisme . he proves the contrary by affirming there may be differences among the members of the catholick church , that do not break the union of it , as such . but he saies though there be apostasy , or heresy , yet there may be schisme also ; but not in respect of the breach of the same union , which only he was to prove . besides evill surmizes , reproaches , false criminations , and undue suggestions , i find nothing wherein my discourse is concerned to the end of this chap. pag. . upon the passage of mine ; we are thus come off from this part of schisme for the relinquishment of the catholick church , which we have not done , and so to do , is not schisme , but a sin of another nature , and importance ; he adds , that the ground i goe upon why separation from a true church ( he must meane the catholick church , or he speaks nothing at all the businesse in hand ) is no schisme , is that afore mentioned , that a schisme in the scripture notion is onely a division of jugment in a particular assembly . but who so blind as they that will not see ? the ground i proceeded on evidently , openly , solely , was taken from the nature of the catholick church its union , and the breach of that union , and if obiter i once mention that notion , i do it upon my confidence of its truth , which i here againe tender my selfe in a readinesse to make good to this reverend author , if at any time he will be pleased to command my personall attendance upon him to that purpose . to repeat more of the like mistakes and surmizes , with the wranglings that ensue on such false suppositions to the end of this chapter , is certainly needlesse ; for my part , in and about this whole businesse of separation from the catholick church , i had not the least respect to presbyterians or independents as such , nor to the differences betweē them , which alone our author out of his zeale to truth and peace attends unto : if he will fasten the guilt of schisme on any on the account of separation from the catholick church , let him prove that that church is not made up of the universality of professors of the gospell throughout the world , under the limitations expressed ; that the union of it as such , doth not consist in the profession of the truth ; and that the breach of that union whereby a man ceases to be a member of that church is schismes , otherwise to tell me that i am a sectary , a schismatick , to fill up his pages with vaine surmizes and supposalls , to talke of a difference and schsme among the members of the catholick church , or the like impertinencies , will never farther his discourse among men , either rationall , solid , or judicious . all that ensues to the end of this chapter is about the ordination of ministers , wherein however he hath beē pleased to deal with me in much bitternesse of spirit , with many clamours and false accusations ; i am glad to find him ( p. . ) renouncing ordination from the authority of the church of rome as such , for i am assured , that by his so doing , he can claime it no waie from , by , or through rome ; for nothing came to us from thence , but what came , in and by the authority of that church . chap. ix . we are now gathering towards what seems of most immediate concernment as to this reverend authors undertaking ; namely to treate of the nature of a particular church , its union and the breach of that union ; the description i give of such a church is this ; it is a society of men called by the word to the obedience of the faith in christ , and joint performance of the worship of god in the same individuall ordinances according to the order by him prescribed . this i professe to be a generall description of its nature , waving all contests about accurate definitions , which usually tend very little to the discovery or establishment of truth : after some canvassing of this description , our author tells us that he grants it to be the definition of a particular church , which is more then i intended it for ; only he adds that according to this description , their churches are as true as ours ; which i presume by this time he knowes was not the thing in question . his ensuing discourse of the will of christ , that men should joine not all in the same individuall congregation , but in this or that , is by me wholly assented ūto , and the matter of it contended for by me , as i am able ; what he is pleased to adde about explicite covenanting and the like , i am not at all for the present concerned in ; i purposely waved all expressions concerning it , one way or other , that i might not involve the businesse in hand with any unnecessary contests ; it is possible somewhat hereafter may be spoken to that subject , in a tendency unto the reconciliation of the parties at variance . his argument in the close of the section for a presbyterian church from acts . . because there is mention of more elders then one in that church , and therefore it was not one single congregation i do not understand ; i think no one single congregation is wholly compleated according to the mind of christ , unlesse there be more elders then one it ; there should be elders in every church ; and for my part , so we could once agree practically in the matter of our churches , i am under some apprehension that it were no impossible thing to reconcile the whole difference , as to a presbyterian church , or a single congregation . and though i be reproved a new for my pains , i may offer ere long to the candid consideration of godly men , something that may provoke others of better abilities and more leasure , to endeavour the carrying on of so good a work . proceeding to the consideration of the unity of this church , he takes notice of three things laid down by me , previously to what i was farther to assert ; all which he grants to be true , but yet will not let them passe without his animadversions . the two first are that . a man may be a member of the catholick invisible church , and of the visible catholick church , and yet not be joyned to a particular church . these , as i said , he ownes to be true , but askes how i can reconcile this with what i said before , namely , that the members of the catholick visible church are initiated into the profession of the faith by baptisme ; but where lies the difference ? why saith he , baptisme according to his principles is an ordinance of worship only to be enjoyed in a particular church , whilst he will grant ( what yet he doth denie , but will be forced to grant ) that a minister is a minister to more then his owne church , even to the catholick church , and may administer baptisme out of a particular church , as phillip did to the eunuch . a. how well this author is acquainted with my principles , hath been already manifested ; as to his present mistake i shall not complaine , seeing that some occasion may be administred unto it , from an expression of mine , at least as it is printed , of which i shall speak afterwards ; for the present he may be pleased to take notice , that i am so far from confining baptisme subjectively to a particular congregation , that i do not believe that any member of a particular church was ever regularly baptized : baptisme precedes admission into church membership , as to a particular church ; the subject of it , is professing believers and their seed ; as such they have right unto it , whither they be joined to any particular church or no ; suitable to this judgment hath been my constant and uninterrupted practise . i desire also to know , who told him that i deny a minister to be a minister to more then his own church , or averred that he may perform ministeriall duty only in and towards the members of his own congregation : for so much as men are appointed the objects of the dispensation of the word i grant a man in the dispensation of it to act ministerially towards not only the members of the catholick church , but the visible members of the world also in contradistinction thereunto : the third thing laid down by me , whereunto also he assentes is , that every believer is oblieged to join himselfe to some one of those churches , that there he may abide in doctrine and fellowship and breaking of bread and prayer : but my reasons whereby i prove this , he saies he likes not so well : and truly i cannot helpe it ; i have little hope he should like any thing well which is done by me : let him be pleased to furnish me with better , and i shall make use of them ; but yet when he shall attempt so to doe , it is odds but that one or other , will find as many flawes in them as he pretends to do in mine ; but this , he saith he shall make use of , and that , he shall make advantage of , and i know not what , as if he were playing a prize upon a stage . the third reason is that which he likes worst of all , and i like the businesse the better , that what he understands least , that he likes worst ; it is , that christ hath given no direction for any duty of worship , meerly and purely of soveraign institution , but only to them and by them who are so joined ; hereupon he askes : . is baptisme a a part of worship ? a : yes , and to be so performed by them , that is a minister in , or of them ; i fear my expression in this place lead him to his whole mistake in this matter : . prayer and reading of the word in private families are they no duty of worship : an : not meerly and purely of soveraign institution . . is preaching to convert heathens a duty of worship ? not ( as described ) in all cases ; when it is , it is to be performed by a minister ; and so he knowes my answer to his next invidious inquiry , relating to my own person ; against my fourth reason taken from the apostles care to leave none out of this order , who were converted , where it was possible : he gives in the instance of the eunuch , and others converted where there were not enough to ingage in such societies ; that , is in them with whom it was impossible : my fift is from christ's providing of officers for these churches ; this also he saith is weak as the rest , for first , christ provided officers at first for the catholick church , that is the apostles . . all ordinary officers are set first in the catholicke church , and every minister is first a minister to the catholick church , and if ( saith he ) he deny this , he knowes where to find a learned antagonist . a. but see what it is to have a mind to dispute : will he deny that christ appointed officers for particular churches , or if he should have a mind to do it , will his arguments evince any such thing ; christ appointed apostles , catholick officers , therefore he did not appoint officers for particular churches ; though he commanded that elders should be ordained in every church ; pastors and teachers are set first in the catholick church , therefore christ hath not ordained officers for particular churches ; but this is the way with our author ! if any word offers it selfe , whence it is possible to draw out the mention of any thing , that is , or hath at any time been in difference between presbiterians and independents , that presently is run away withall ; for my part i had not the least thought of the controversie which to no purpose at all he would here lead me to : but yet i must tell him that my judgment is , that ordinary officers are firstly to be ordained in particular churches : and as i know where to find a learned antagonist as to that particular , so i do , in respect of every thing that i affirme or deny in the businesse of religion , and yet i blesse the lord i am not in the least disquieted or shaken in my adherence to the truth i professe . my last reason , he saith , is fallacious and inconsequent , and that because he hath put an inference upon it never intended in it . now the position that these reasons were produced to confirm being true , and so acknowledged by himselfe , because it is a truth that indeed i lay some more then ordinary weight upon , it being of great use in the daies wherein we live : i would humbly intreat this reverend author to send me his reasons whereby it may be confirmed , and i shall promise him if they be found of more validity then those which according to my best skill i have allready used , he shall obtain many thanks , and much respect for his favour ; what he remarks upon , or adds to my next discourse about instituted worship in generall , i shall not need to insist on : onely by the way i cannot but take notice of that which he calls a chiefe piece of independencie , and that is ! that those who are joined in church fellowship are so confined that they cannot or may not worship god in the same ordinances in other churches : how this comes to be a cheife peice of independency , i know ▪ not . it is contrary to the known practise of all the churches of england that i am acquainted with , which he calls independents . for my part i know but one man of that mind , and he is no child in these things . for the ensuing discourse about the intercision of ordinances , it being a matter of great importance , and inquired into by me meerly in reference to the roman apostacy , it needs a more serious disquisition , then any thing at present administred by our author will give occasion unto : possibly in convenient time i may offer somewhat farther towards the investigation of the mind of god therein : every thing in this present contest is so warped to the petty difference between presbyterians and independents , that no faire progresse nor opportunity for it can be afforded : if it may be , in my next debate of it , i shall wave al mentiō of those meaner differences : & as i remember i have not insisted on them in what i have allready proposed to this purpose , so possibly the next time i may utterly escape . for the present , i do not doubt but the spirit of god in the scripture , is furnished with sufficient authority to erect new churches , and set up the celebration of all ordinances on supposition that there was an intercision of them . to declare the way of his exerting his authority to this purpose , with the obviating of all objections to the contrary , is not a matter to be tossed up and down in this scambling chase : and i am not a litle unhappy , that this reverend person was in the dark to my designe and aime all along , which hath intangled this dispute with so many impertinences ; but however i shall answer a question which he is pleased to put to me in particular : he askes me then whither i do not think in my conscience that there were no true churches in england untill the brownists our fathers , the anabaptists our elder brothers , and our selves arose and gathered new churches . with thanks for the civility of the inquiry in the manner of its expression , i answer no! i have no such thoughts , and his pretence of my insinuation of any such thing , is most vaine , as also is his insultation thereupon ; truly if men will in all things take liberty to speak what they please , they have no reason but to think that they may at one time or other heare that which will displease ; having investigated the nature of a particular church , i proceed in my treatise of schisme , to inquire after the union of it , wherein it doth consist , and what is the breach thereof ; the summe is the joint consent of the members to walke together in celebration of the same numericall ordinances , according to the mind of jesus christ , is that wherein the union of such a church doth consist . this is variously excepted against : and i know not what disputes about an implicit and explicit covenant , of specificating forms , of the practise of new and old england , of admission of church members , of the right of the members of the catholick church to all ordinances , of the miscarriage of the independents , of church matriculations and such like things , not once considered by me in my proposall of the matter in hand ; are fallen upon . by the way he fals upon my judgment about the inhabitation of the spirit , calls it an error , and saies so it hath been reputed by all that are orthodox ; raising terrible suspitions and intimations of judgments on our way from god , by my falling into that error ; when yet i say no more then the scripture saith in expresse tearms forty times , for which i referre him to what i have written on that subject , wherein i have also the concurrence of polanus , bucanus , dorchetus with sundry others lutherans and calvinists ; it may be when he hath seriously weighed what i have offered to the clearing of that glorious truth of the gospell , he may entertain more gentle thoughts both concerning it and mee . the rest of the chapter i have passed thorow , once and againe , and cannot fix on any thing worthy of farther debate : a difference is attempted to be found in my description of the union of a particular church , in this and another place : because in one place i require the consent of the members to walke together , in another mention only their so doing , when the mention of that only , was necessary in that place , not speaking of it absolutely , but as it is the difference of such a church from the church catholick , some impropriety of expression is pretended to be discovered : ( id populus curat scilicet : ) which yet is a pure mistake of his , not considering unto what especiall end and purpose the words are used : he repeats sundry things as in opposition to me , that are things laid down by my selfe and granted : doth he attempt to prove that the union of a church is not rightly stated : he confesseth the form of such a church consists in the obscrvance and performance of the same ordinances of worship numerically : i aske , is it the command of christ that believers should so doe ? is not their obedience to that command , their consent so to do ? are not particular churches instituted of christ ? is it not the duty of every believer to join himselfe to some one of them ? was not this acknowledged above ? can any one do so without his consenting to do so ? is this consent any thing but his voluntary submission to the ordinances of worship therein ? as an expresse consent and subjection to christ in generall is required to constitute a man a member of the church catholick visible ; so if the lord jesus hath appointed any particular church for the celebration of his ordinances ; is not their consent who are to walke in them , necessary thereunto ? but the topick of an explicite covenant , presenting its selfe with an advantage , to take up some leaves , would not be waved , though nothing at all to the purpose in hand . after this , my confession made in as much condescension unto compliance as i could well imagine , of the use of greater assēblies , is examined , and excepted against , as being in my esteem , he saith , though it be not so indeed , a matter of prudence only : but i know full well , that he knows not what esteeme or disesteem i have of sundry things of no lesse importance . the consideration of my postulata , proposed in a preparation to what was to be insisted on , in the next chapter , as influenced from the foregoing dissertations alone remaines , and indeed alone deserve our notice . my first is this . the departing of any man or men from any particular church , as to the communion peculiar to such a church , is no where called schisme , nor is so in the nature of the thing it selfe , but is a thing to be judged and recieve a title according to the circumstances of it ; to this he adjoines ; this is not the question , a simple secessiō of a man or mē upon some just occasion is not called schisme , but to make causless differences in a church , and then separating from it , as no church , denying communion with it , hath the nature and name of schisme in all mens judgments but his own . an. what question doth our reverend author meane ? i feare he is still fancying of the difference between presbyterians and independents , and squaring all things by that imagination ; whether it be a question stated to his mind or no , i cannot tell , but it is an assertion expressive of mine owne , which he may do well to disprove if he can . who told him that raising causlesse differences in a church , and then separating from it , is not in my judgment schisme ? may i possibly retaine hopes of making my selfe understood by this reverend author ? i suppose though , that a pertinacious abiding in a mistake , is neither schisme nor heresy . and so this may be passed over . my second is , one church refusing to hold that communion with another , which ought to be between them , is not schisme properly so called . the reply hereunto is twofold ▪ . that one church may raise differences in , and with another church , and so cause schisme . that the independents deny any communion of churches , but what is prudentiall , and so that communion cannot be broken . to the first i have spoken sufficiently before ; the latter is but an harping on the same string : i am not speaking of independent churches , nor upon the principles of independents , much lesse on them , which are imposed on them ; let the reverend author suppose or aver what communion of churches he pleaseth , my position holds in reference to it , nor can he disprove it ; however for my part i am not acquaintcd with those independents , who allow no communion of churches , but what is prudentiall ; and yet it is thought , that i know as many , as this reverend author doth . upon the last proposall we are wholly agreed ; so that i shall not need to repeat it ; only he gives me a sad farewell at the close of the chapter , which must be taken notice of ; is ( saith he ) not the design of his book to prove if he could , and condemne us as no churches , let the world be judge ; and i say let all the saints of god judge ; and jesus christ will judge whither i have not outragious injury done me in this imputation ; but , saith he , unless this be proved , he can never justify his separatiō . sr. when your & our brethren told the bishops , they thanked god they were none of them , and defied the prelaticall church , did they make a separation or no ; were they guilty of schisme ? i suppose you will not say so : nor do i ; yet have i done any such thing in reference to you or your churches ; i have no more separated from you , then you have done from me ; and as for the distance which is between us upon our disagreement about the way of reformation , let all the churches of god judge , on which side it hath been managed with more breach of love , on yours or mine ; let me assure you sir , through the mercy of god in jesus christ , i can freely forgive unto you all your reproaches , revilings , hard censurings , and endeavours to expose me to publick obloquie , and yet hope that i may have before we dy , a place in your heart and prayers . chap. x. independency no schisme . we are come now to the chapter that must do the work intended , or else operam & oleum perdidimus ; independentisme a great schisme , is the title of it ; what this independentisme is , he doth neither here declare , nor in any other part of his book ; nor do i know what it is that he intends by it ; i heare indeed from him that it is a schisme , a sect , but of what peculiar import , or wherein it consists , he hath not declared ; i suppose he would have it taken for separation from true churches , but neither doth the notion of the name , though invidiously broached and disavowed by them , to whom it is ascribed , import any such thing ; nor is the thing it selfe owned by them , with whom he pretends to have to do : i find indeed that he tells us , that all sectaries are independents ; anabaptists , seekers , ranters , quakers . doth he expect that i should undertake their defence ? what if it should appear , that i have done more against them then our reverend author , and many of his brethren joined with him ; he may perhaps be willing to load my selfe and those which he is pleased to call my associats , my party , i know not what , with their evills and miscarriages . but is this done as becomes a christian , a minister , a brother ? what security hath he , that had he been the only judge and disposer of things in religion in this nation , if i and my associats had been sent to plant churches among the indians , that he should have prevented the eruption of the errors and abominations which we have been exercised withall in this generation , unlesse he had sent for duke d'alva's instruments to work his ends by ? and indeed there is scarce any sect in the nation , but had they their desires , they would take that course . this may be done by any that are uppermost if they please . but how shall we know what it is he intends by independentisme : all ( it may be ) that are not presbyterians are independents . among these some professedly separate , both frō them & us , ( for there are none that separate from them , but withall they separate from us that i know of ) because , as they say , neither theirs nor ours are true churches ; we grant them to be true churches , but withall denie that we separate from them ; is it possible at once to defend both these sects of men ? is it possible at once with the same arguments to charge them ? the whole discourse then of our reverend author being uniforme , it can concerne but one of these sects of independents : which it is , any man may judge , that takes the least view of his treatise . he deals with them that unchurch their churches , unminister their ministers , disanull their ordinances , leaving them churchless , officerlesse , and in the like sad condition : is this independentisme a schism ? though that it is properly so called , he cānot prove , yet i hope he did not expect , that i should plead for it ; what i shall do in this case , i professe , well i know not . i here denie that i unminister their ministers , unchurch their churches ; hath this author any more to say to me , or those of my perswasion ? doth not this whole discourse proceed upon a supposition that it is otherwise with them with whom he hath to do ? only i must tell him by the way , that if he suppose by this concession , that i justifie and owne their way , wherein they differ from the congregationall ministers in england , to be of christs institution , or that i grant all things to be done regularly among them , and according to the mind of christ , therein i must professe he is mistaken . in breife by independentisme he intends a separation from true churches , with condemning them to be no churches , and their ministers no ministers , and their ordinances none , or antichristian ; whatever becomes of the nature of schisme , i disavow the appearing as an advocate in the behalfe of this independentisme . if by independentisme he understand the peaceable proceeding of any of the people of god in this nation in the severall parts of it , to joine themselves by their free consent to walk together in the observation and celebration of all the ordinanees of christ appointed to be observed and celebrated in particular churches , so to reforme themselves from the disorders wherein they were intangled , being not able in some things to joine in that way of reformation , which many godlie ministers cōmonly called presbyterians , have ingaged in , and seek to promote , without judging & condemning thē as to the whole of their station or ordināces ; if this i say be intended by independentisme , when the reverend author shall undertake to prove it schisme , having not in this book spoken one word or title to it , his discourse will be attended unto . this whole chapter then being spent against them , who deny them to be true churches , and defend separation , i marvaile what can be said unto it by me , or how i come to be concerned in it , who grant them true churches , and denie separation . but our reverend author , knowing that if this bottome be taken from under him , he hath no foundation for any thing he asserts , thought it not sufficient to charg me over and over with what is here denyed , but at length attempts to make it good frō mine own words ; which if he doth effect make & good , i confesse he changes the whole nature and state of the dispute in hand : let ut see thenhow he answers this undertaking . from those words of mine , the reformation of any church , or any thing in it , is the reducing of it to its primitive institution : approving the assertion as true , he labors to evince that i deny their churches to be true churches ; how so i pray ; why we erect new churches out of no churches ; and it had been happy for england if we had all gone to do this work among the indians . what will prove englands happinesse or unhappinesse , the day will manifest ; this is but mans day and judgment . he is coming who will not judg by the seeing of the eye , nor by the hearing of the ear ; in the mean time , we blesse god , & think all england hath caus to blesse god , what ever become of us , that he and our brethren of the same mind with him , in the things of god , have their liberty to preach the gospell , and carry on the work of reformation in their native soyle , and are not sent into the ends of the earth , as many of ours have been . but how doth our gathering of churches denie them to be true churches ? doth our granting them to be true churches , also grant that all the saints in england are members of their churches ? it is notoriously known , that it is and was otherwise , and that when they , and we began : to reform , thousands of the people of god in these nations , had no reason to suppose themselves to belong to one particular church rather then another . they lived in one parish , heard in another , removed up and down for their advantage , and were in bondage on that account all their daies . but he saies in some words following i discover my very heart : i cannot but by the way tell him , that it is a sufficient evidence of his unacquaintednesse with me , that he thinks there is need of searching , and racking my words to discover my very heart , in any thing that belongs ( though in never so remote a distance ) to the worship of god . all that know me , know how open and free , i am in these things , how ready on all occasions to declare my whole heart ; it is neither fear nor favour can influence me unto another frame : but what are the words that make this noble discovery : they are these that follow : when any society or combination of men ( what ever hitherto it hath been esteemed ) is not capable of such a reduction , and revocation ( that is to its primitive institution ) i suppose i shall never provoke any wise or sober person , if i professe i cannot look on such a society as a church of christ : his reply hereunto is the hinge upon which his whole discourse turneth , and must therefore be considered . thus then he ; is not this , reader , at once to unchurch all the churches of england since the reformation ? for it is known , during the raign of the prelates they were not capable of that reduction : and what capacity our churches are now in for that reduction , partly by want of power and assistance from the magistrate , without which some dare not set upon a reformation , for fear of a praemunire , partly by our divisions amongst our selves , fomented by he knowes whom , he cannot but see as well as we lament . and hereupon he proceeds with sundry complaints of my dealing with them . and now chistian reader what shall we say to these things ? a naked supposition , of no strength , nor weight , that will not hold in any thing or case , namely that a thing is not to be judged capable of that , which by some externall force it is withheld from , is the sole bottome of all this charge . the churches of england were capable of that reduction to their primitive institution , under the prelates , though in some things hindred by them , from an actuall reducement ; so they are now in sundry places , where the work is not so much as attempted ; the sluggards feild is capable of being weeded ; the present pretended want of capacity from the non-assistance of the magistrate , whilest perfect liberty for reformation is given , and the worke in its severall degrees incouraged , will be found to be a sad plea for some , when things come to be tryed out by the rule of the gospell . and for our divisions i confesse i begin to discover somewhat more by whom they are fomented , then i did four daies agoe : for the matter it selfe . i desire our reverend author to take notice , that i judg every church capable of a reduction to its primitive institution , which , all outward hinderances being removed , and all assistances granted , that are necessary for reformation according to the gospell , may be reduced into the forme and order appointed unto a particular church by jesus christ ; and where any society is not so capable , let them call themselves what they please , i shall advise those therein , who have personally a due right to the priviledges purchased for them by jesus christ , in the way of their administration by him appointed , to take some other peaceable course to make themselves partakers of them ; and forgiving this advise i neither dread the anger nor indignation of any man living in the world : and so i suppose by this time the author knowes what is become of his , quod erat demonstrandum ; and here in room of it i desire him to accept of this return . those who in the judgment of charity were and continue , members of the church catholick invisible by vertue of their union with christ the head thereof ; and members of the generall visible church , by their due profession of the savings truths of the gospell , and subjection to christ jesus their king and saviour according to them , do walke in love and concord in the particular churches , whereof by their own consent and choice they are members , not judging and condemning other particular churches of christ , where they are not members as they are such , as to their stationand priviledges , being ready for all instituted communion with thē , as revealed are not according to any gospell rule , nor by any principles acknowledged amongst christians , to be judged or condemned as guilty of schisme ; but such are all they for whom , under any consideration what ever , i have pleaded as to their immunity from this charge , in my treatise of schisme ; therefore they are not to be judged so guilty . if you please , you may adde , quod er at demonstratum . i shall not digresse to a recharge upon this reverend author , and those of the same profession with him , as to their mistakes and miscarriages in the work of reformation , nor discusse their waies and principles , wherein i am not satisfied as to their proceduce : i yet hope for better things , then to be necessitated to carry on the defensative of the way wherein i walk by opposing theirs . it is true that he who stands upon meer defence , is thought to stand upon none at all : but i wait for better things from men , then their hearts will yet allow them , to think of . i hope the reverend author thinks , that as i have reasons wherewith i am satisfied as to my own way , so i have those that are of the same weight with me against him . but what ever he may surmise i have no mind to foment the divisions that are amongst us ; hence i willingly bear all his imputations without retortion . i know in part how the case is in the world . the greatest chargers have not alwaies the most of truth ; witnesse papists , lutherans , prelutists , anabaptists . i hope i can say in sincerity , i am for peace ; though others make themselves ready for war . but we must proceed a litle further , though as to the cause by me undertaken to be managed , causelessely . the discourse of our author from the place fixed on , wherein he faintly indeavoured to make good the foundation of this chapter , which i have allready considered , consists of two parts : . his animadversions on some principles which i lay down , as necessary to be stated aright and determined , that the question about gathering churches may be clearly and satisfactorily debated . some of them he saies have been handled by others ; which if it be a rule of silence to him , and me , it might have prevented this tedious debate : what ever his thoughts may be of my pamphlet , i do not fear to affirm of his treatile , that i have found nothing in it , from the beginning to the ending , but what hath lien neglected on booksellers stalls for above these seven years . for the rest of those principles , which he excepts against , as he thinks meet , i leave their consideration , to that farther enquiry , which the lord assisting i have destined them unto . the way of gathering churches upon a supposition of their antecedency to officers , he saies is very pretty , and loads it with the difficulty of mens comming to be baptized in such a case : but as i , can tell him of that which is neither true , nor pretty , in the practise of some whom he knowes , or hath reason so to do , so i can assure him that we are not concerned in his objection about baptisme , and with them who may possibly be so , it is a ridiculous thing , to think it an objection . and for that part of my enquiry , whether the church be before ordinary officers , or they before it , as sleight as he is pleased to make of it , it will be found to lie very near the bottome of all our differences , and the right stating of it , to conduce to the composure and determination of them . his charges and reflexions which he casts about in his passage , are not now to be further mentioned ; we have had them over and over ; indeed we have had little else : if strong , vehement , passionate affirmations , complaints , charges , falfe imputations , and the like , will amount to a demonstration in this businesse , he hath demonstrated independentisme to be a great schisme . he shuts up his discourse as he began it ; reciting my words by adding , interposing , perverting , commenting , enquiring , he makes them speak what he pleases , and compasses the ends of his delight upon them . what contentment he hath received in his so doing , i know not ; nor shall i expresse what thoughts i have , of such a course of proceedure : this only i shall say , it is a facile way of writing treatises and proving what ever men have a mind unto . my last taske is to look back to the beginning of this last chapter , and to gather up in our passage , what may seem to respect the businesse in hand , and so the whole matter will be dismissed . the plea insisted on for immunity from the charge of schisme , with reference to the episcopall government of the church of england , and the constitution which under it , it is pretended to have had , he passes over ; though on sundry accounts his concernments ly as deeply in it as in any thing pleaded in that treatise . the things he is pleased to take notice of , as far as they tend in the least to the issue of the debate between us , shall be reviewed . considering the severall senses wherein that expression , the church of england , may be taken , i manifest in my treatise , in which of them , and how far , we acknowledg our selves to have been , and to continue members of the church of england . the first is as it comprises the elect believers in england : what the unity of the church in this sense is , was before evinced ; our desire to be found members of this church , with our indeavour to keep the unity of it in the bond of peace , was declared . i am greived to repeat our reverend authors exceptions to this declaration ; saies he , unlesse he think , there are no members of this church in england , but those that are of his formed particular churches , i fear he will be found to break the union that ought to be between them : and why so i pray ? the union of the members of the church in this sense , consists in their joint union to & with christ their head by one spirit . what hath the reverend author to charge upon me with reference thereunto ? let him speak out to the utmost ; yea i have some reason to think that he will scarce spare , where he can strike ; god forbid that i should think all the members of the catholick church in england to be comprised either jointly or severally in their churches or ours , seeing it cannot be avoided but you will keep up those notes of division . i doubt not but there be many thousands of them who walk neither with you nor us . he adds , that by gathering saints of the first magnitude we do what lies in us , to make the invisible church visible : it is confessed , we do so ; yea we know that that church which is invisible in some respect , and under one formall consideration , is visible as to its profession , which it makes unto salvation . this , with all that lies in us , we draw them out unto : what he addes about the churches being elect , and the uncomely parts of it , which they may be for a season who are elect believers , because it must be spoken ; are uselesse cavills . for the scornfull rejection of what i affirm concerning our love to all the members of this church , and readinesse to tender them satisfaction in case of offence , with his insinuatiō of my want of modesty and truth in asserting these thoughts , because he will one day know , that the words he so despises , were spoken in sincerity , and with the reverence of the great god , & out of love to all his saints , i shall not farther vindicate them ; such hay and stubble must needs burn . my next profession of our relation to the church of england , in respect of that denomination given to the body of professours in this nation , cleaving to the doctrine of the gospell , here preached and established by law , as the publike profession of this nation . but he tels me first : . that many independent churches in this nation , are grosly apostatized from that doctrine , and so are hereticall . . that the worship was professed and protested , and established as well as the doctrine , and that we are all departed from it , and so are schismaticall : for we hold communion with them , he sayes in the same doctrine , but not in the same worship . answer . his first exception ariseth from the advantage he makes use of , from his large use of the word independent , which will serve him in his sense for what end he pleaseth . in the sense before declared his charge is denyed ; let him prove it by instance if he be able : surely god hath not given orthodox men leave to speak what they please , without due regard to love and truth . . as to the worship established in this nation by law , ( he means the way of worship , for the substantials of it we are all agreed in ) i suppose he will not say a relinquishment of the practice of it is schisme ; if he do , i know what use some men will make of his affirmation , though i know not how he will free himselfe from being schismaticall ; for his renewed charg of schisme , i cannot i confesse be moved at it , proceeding from him , who neither doth , nor will know what it is . his next indeavour is to make use of another concession of mine , concerning our receiving of our regeneration and new birth by the preaching of the word in england ; saying , could they make use of our preaching &c. but the truth is , when the most of us by the free grace of god received our new birth through the preaching of the word , neither they , nor we , as to the practice of our waies , were in england ; so that their concernment as such , in the concession is very small ; and we hope since in respect of others , our owne ministry hath not been altogether fruitlesse , though we make no comparison with them . in rendring of the next passage which is concerning anabaptists and anabaptisme , i shall not contend with him ; he hath not in the least impaired the truth of what i assert in reference to them and their way . i cannot but take notice of that passage which for the substance of it hath so often occurred , and that is this ; doth not himselfe labor in this booke to prove that the administration of ordinances in our assemblies is null , our ordination null and antichristian . for the proofe of which suggestion he referrs his reader to page of my book . i confesse seeing this particular quotation , i was somewhat surprised , and began to feare that some expression of mine ( though contrary to my professed judgment ) might have given countenance to this mistake , and so be pleaded as a justification of all the uncharitablenesse and something else , wherewith his book is replenished ; but turning to the place i was quickly delivered from my trouble , though i must ingeniously confesse , i was cast into another which i shall not now mention . page . we arrive at that which alone almost i expected would have been insisted on , and quite contrary thereto , it is utterly waved ; namely the wholebusinesse of a nationall church , upon which account indeed all the pretence of the charge this reverend author is pleased to mannage , doth arise . take that out of the way , and certainly they , and we are upon even termes ; and if we will be judged by them who were last in possession of the reiglement of that church , upon supposition that there is such a church still , they are no more interested in it then we , yea are as guilty of schisme from it as we . but that being set aside and particular churches only remaining , it will be very difficult for him to raise the least pretence of his great charge . but let us consider what he thinks meete to fasten on , in that discourse of mine about a nationall church . the first thing is my inquiry , whether the denyall of the institution of a nationall church ( which he pleads not for ) doth not deny in consequence that we had either ordinances or ministry amongst us : to which i say , that though it seemes so to do , yet indeed it doth not , because there was then another church state , even that of particular churches amongst us , with many kind reflections of my renouncing my ministry and rejecting of my jejune and empty vindication of their ministry ( which yet is the very same that himselfe fixes on ) he asks me how i can in my conscience beleive , that there were any true ministers in this church in the time of its being nationall , and so proceeds to inferre from hence my denying of all ministry and ordinances among them . truly though i were more to be despised then i am ( if that be possible ) yet it were not common ▪ prudence for any man to take so much paines to make me his enemy , whether i will or no . he cannot but know that i deny utterly , that ever we had indeed , whatever men thought , a nationall church ; for i grant no such thing , as a nationall church in the present sense contended about . that in england under the rule of the prelates , when they looked on the church as nationall , there were true churches , and true ministers , though in much disorder as to the way of entring into the ministry and dispensing of ordinances , i grant freely ; which is all this reverend author , if i understand him , pleads for ; and this he saies i was unwilling to acknowledge , lest i should thereby condemne my selfe as a schismatick . truly , in the many sad differences and divisions that are in the world amongst christians , i have not been without sad and jealous thoughts of heart , lest by any doctrine or practise of mine i should occasionally contribute any thing unto them ; if it hath been otherwise with this author , i envy not his frame of spirit . but i must freely say , that having together with them , weighed the reasons for them ; i have been very little moved with the clamorous accusations , and insinuations of this author . in the meane time , if it be possible to give him satisfaction , i here let him know , that i assent unto that summe of all he hath to say , as to the church of england , namely that the true and faithfull ministers , with the people in their severall congregations , administring the true ordinances of jesus christ , whereof baptisme is one , was and is the true church state of england , from which i am not separated ; nor do i think that some addition of humane prudence , or imprudence can disanull the ordinances of jesus christ . upon the disavower made of any other nationall church state , and the assertion of this to answer all intents and purposes , i suppose now that the reverend author knowes that it is incumbent on him to prove , that we have been members of some of these particular churches in due order , according to the mind of christ , to all intents and purposes of church membership , and that we have in our individuall persons raised causelesse differences in those particular churches whereof we were members respectively , and so separated from them , with the condemnation of them ; or else according to his owne principles he failes in his brotherly conclusion : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . i suppose the reader is weary of pursuing things so little to our purpose : if he will hear any further , that independents are schismaticks , that the setting up of their way hath opened a door to all evills and confusions , that they have separated from all churches , and condemne all churches in the world but their owne ; that they have hindred reformation and the setting up of the presbyterian church ; that being members of our churches , as they are members of the nation , because they are borne in it , yet they have deserted them ; that they gather churches which they pretend to be spick and span new ; they have separated from us , that they countenance quakers , and all other sectaries , that they will reforme a nationall church whether men will or no , though they say that they only desire to reforme themselves , and plead for liberty to that end . if any man i say have a mind to read or heare of this any more , let him read the rest of this chapter , or else converse with some persons whom i can direct him to , who talke at this wholsome rate all the day long . what seems to be my particular concernment , i shall a little further attend unto . some words ( for that is the manner of mannaging this controversie ) are culled out from pag. . . to be made the matter of farther contest . thus they lie in my treatise . as the not giving a mans selfe up unto any way , and submiting to any establishment pretended or pleaded to be of christ , which he hath not light for , and which he was not by any act of his owne formerly ingaged in , cannot with any colour or pretence of reason be reckoned to him for schisme , though he may if he persist in his refusall prejudice his owne edification ; so no more can a mans peaceable relinquishment of the ordinary communion of one church in all its relations be so esteemed . these words have as yet unto me a very harmelesse aspect ; but our reverend author is sharp-sighted , and sees i know not what monsters in them : for first ( saith he ) here he seems to me to be a very sceptick in his way of independency : why so i pray ? this will gratify all sects , quakers , and all with a toleration : how i pray ? it is schisme , not toleration we are treating about . but this leaves them to judge of , as well as others , what is , and what is not according to the mind of christ , why pray sr. who is appointed to judge finally for them ? why then should they be denied their liberty ? but is that the thing under consideration ? had you concluded that their not submitting to what they have not light for its institution , is not properly schisme , you should have seen how far i had been concerned in the inference : but excursions unto quakers &c. are one topick of such discourses . but now he askes me one question , it seems to try whither i am a sceptick or no ; whether ( saith he ) does he believe his owne way to be the only true way of christ , for he hath instituted but one way , having run from and renounced all other waies in this nation . i promise you this is a hard question ; and not easily answered . if i deny it , he will say i am a sceptick , and other things also will be brought in : if i affirme it , it may be he will say that i condemne their churches for no churches , and the like : it is good to be wary when a man hath to deale with wise men ; how if i should say that our way and their way is for the substance of them , one way , and so i cannot say that my way is the only true way exclusively to theirs : i suppose this may do pretty well . but i fear this will scarce give satisfactiō , & yet i know not well how i can go any farther ; yet this i will adde ; i doindeed believe , that wherein their way and our way differ , our way is according to the mind of christ and not theirs : and this i am ready at any time ( god assisting ) personally to maintaine to him : and as for my running from waies of religion , i dare againe tell him , these reproaches and calumnies become him not at all . but he proceeds , if so , ( saith he ) is not every man bound to come into it , and not upon every conceived new light to relinquish it . truly i think mr. c. himselfe is bound to come into it , and yet i do not think that his not so doeing makes him a schismatick : and as for relinquishment i assert no more , then what he himselfe concludes to be lawfull . and thus christian reader i have given thee a briefe account of all things of any importance that i could meet withall in this treatise , and of many which are of very little ; if thou shalt be pleased to compare my treatise of schisme with the refutation of it , thou wilt quickly see , how short this is , of that which it pretends to : how untouched my principles do abide , and how the most materiall parts of my discourse are utterly passed by , without any notice taken of them . the truth is , in the way chosen by this reverend author to proceed in , men may multiply writings to the worlds end , without driving any controversy to an issue ; descanting and harping on words , making exceptions to particular passages and the like , is an easy and facile , and to some men a pleasant labour : what small reason our author had to give his book the title it bears , unlesse it were to discover his designe , i hope doth by this time appeare . much of the proofe of it lies in the repeated asseverations of it , it is so , and it is so . if he shall be pleased to send me word of one argument tending that way , that is not founded in an evident mistake , i will promise him , if i live , a reconsideration of it . in the mean time i humbly beg of this reverend author , that he would review in the presence of the lord the frame of spirit , wherein he wrote this charge ; as also that he would take into his thoughts all the reproaches , and all that obloquy he hath endeavoured to load me causlesly and falsly withall . as for my selfe , my name , reputation , and esteeme with the churches of god , to whom he hath indeavoured to render me odious , i commit the whole concernment of them to him , whose presence through grace i have hitherto injoyed , and whose promise i leane upon , that he will never leave me nor forsake me . i shall not complaine of my usage : but what am i ? of the usage of many pretious saints and holy churches of jesus christ , to him that lives and sees , any farther then by begging that it may not be laid to his charge : and if so meane a person as i am , can in any way be serviceable to him , or to any of the churches that he pleads for , in reference to the gospell of christ , i hope my life will not be deare to me that i may effect it ; and i shall not cease to pray that both he and those who promoted this worke in his hand , may at length consider the many calls of god that are evident upon them , to lay aside these unseemly animosities , and to endeavour a coalition in love , with all those who in sincerity call upon the name of the lord jesus christ , their lord and ours . for the distances themselves that are between us , wherein we are not as yet agreed ; what is the just state of them , the truth and warrantablenesse of the principles whereupon we proceed , with the necessity of our practice in conformity thereunto , what we judge our brethren to come short in , of , or wherein to go beyond the mind of jesus christ , with a farther ventilation of this businesse of schisme , i have some good grounds of expectation , that possibly ere long we may see a faire discussion of these things , in a pursuit of truth and peace . finis . the divine will considered in its eternal decrees, and holy execution of them. by edward polhill of burwash in sussex esquire polhill, edward, - ? approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing p estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the divine will considered in its eternal decrees, and holy execution of them. by edward polhill of burwash in sussex esquire polhill, edward, - ? owen, john, - . seaman, lazarus, d. . the second edition. [ ], p. printed, and are to be sold by thomas shelmerdine, at the sign of the rose-tree in little-britain, london : . with prefaces signed by john owen and lazarus seaman. a reissue, with cancel title page, of the edition. imperfect: copy catalogued misbound; pp. - are misbound before pp. - . reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng providence and government of god -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion the divine will considered in its eternal decrees , and holy execution of them. by edward polhill of burwash in sussex esquire . the second edition . london , printed , and are to be sold by thomas shelmerdine , at the sign of the rose-tree in little-britain , . the preface to the reader . the doctrine of gods eternal decrees , with their execution in his works of providence and grace , is of great importance in it self , and was ever so esteemed in the church . it is that revelation which god has been pleased to make unto us in his word , of those counsels of his sovereign will and pleasure , with those actings of infinite wisdom , power , goodness and grace in the pursuit of them which rise and issue in eternity . hereby the whole series of divine operations is represented unto us , in their beauty & order , wherein god disposes all things in this world , unto the final issue of his eternal glory . an enquiry therefore into these things is so far from being a needless and curious speculation , as some fondly imagine , that without some diligence therein , we can never attain that distinct apprehension of divine excellencies and their effects which is necessary unto the direction of our faith and obedience . the nature indeed of the things themselves , which is sublime and mysterious , with that opposition which the pride of corrupted reason rises up unto , against the sovereignty and wisdom of god , hath exposed the truth concerning them unto great and fierce contradiction in all ages : but as god in the primitive times preserved the knowledge and interest of it in the church , by the holy and learnéd endeavours of persons famous on that account in their several generations , against the subtil assaults of men of corrupt minds ; so in these later ages he has provided for its vindication and defence , by the faithful làbours of many worthy instruments , against all that opposition which under various pretences and apprehensions hath continually broken forth against it . and it hath so fallen out , that among all those digladiations which the church hath been exercised withal about spiritual things , there are none which have been managed with more confidence and seeming satisfaction , unto the parties at variance about them , than these concerning the decrees and grace of god : for whereas they procede on various principles , each party find such assurance in those they build upon , as they suppose is not capable of any reasonable contradiction . those who judge it their safest course in heavenly mysteries to captivate their understandings unto the obedience of faith , and to regulate their apprehensions about them by divine revelation , with a due reverence of the infinite wisdom and sovereignty of god , can discern nothing in the reasoning contrary to what they have so learned , that is of weight with them or takes any impression on their minds ; when others , who procede upon and make their own inclinations , desires and reason the rule and measure of their conceptions , forcing divine revelation and mysteries into compliance with them , have no valuation of those arguments which are resolved purely into divine revelation , as representing an idea of god , his excellency , his will and his power , unsuited unto what in themselves they conceive of them : but it will be found that as god , who alone perfectly knows himself , and all the effects of his wisdom and power , can alone give us true notices and apprehensions of them , so it will be found that it is our wisdom and understanding to confine our conceptions about them , and faith concerning them unto divine revelations . and whatever contradictions there may be therein unto the carnal affections of men , there is none indeed unto right reason , when the infinite distance between god and us is once really admitted and acknowledged . of these things treateth the ensuing discourse , if i mistake not , in words of truth and soberness , for the substance of what is pleaded therein ; and i could not but upon the first view judge it both useful and needful unto the present season . for whereas the truths here declared and contended for , have in former ages been opposed with more subtilty , diligence and specious pretences , than of late by any ; yet being never that i have observed treated with more rage , contempt and scorn , the common way whereby men supply their defects in learning and ability , to oppose what they dislike and condemn , the worthy author hath handled them with that gravity and modesty , with that particular regard unto express divine testimonies , as is best suited to rebuke unchristian virulency about sacred things , without taking any notice of them . and sundry things in perusal of his discourse i take no small satisfaction in ; as ( first ) that in handling of these mysterious and sacred truths he chose briefly to state and solidly to affirm his assertions with scripture and reason , clearing positive truths , and not handling them merely in a way of controversie , though he avoid not the consideration of any material objection against what he has asserted and proved : for as this way of teaching divine truths is suited unto the nature , use and end of them , as also the manner of their original revelation ; so the mind is therein preserved sedate and free from such disturbing or diverting provocations as we are commonly too incident unto , when engaged even in the defence of truth by way of controversie . again there appeared unto me that vein of piety and spiritual affection , reverence unto god , and satisfaction in the things themselves pleaded about , as hath given me a great esteem of the author as well as of his work , though he be otherwise utterly unknown to me ; and this respect was increased , when i found he was no minister or church-man , whose business it is or ought to be to enquire diligently into these things ; but a gentleman acted by a voluntary concernment in truth and piety . it would not be to the disadvantage of the nation , or the church of god in it , if we had more of that rank and quality alike able and alike minded . the modesty wherewith he dissents from others or opposes their sentiments , without severe reflections on persons or opinions , is also another thing which deserves both commendation and imitation ; and the consideration thereof gives me the confidence in these few lines , designed unto another end , to express my own dissent from some of his apprehensions , especially about the object and extent of redemption . had i seen this discourse before it was wholly printed , i should have communicated my thoughts unto him upon that subject , and some few other passages in it : but where there is an agreement in the substance and design of any doctrine , as there is between my judgment and what is here solidly declared , it is our duty to bear with each other in things circumstantial , or different explanations of the same truth , when there is no incursion made upon the main principles we own . the argumentative part of this book is generally suited unto the genius of the age past , where in accurdcy and strictness of reason bare sway ; the language of it unto this , concerning which every one may judg as he pleases , truth is little concerned therein ; nor is it thereunto that i assign that perspicuity which appears in the main parts of this discourse , but unto the clear and distinct stating of the things themselves in the authors mind , which alone enables any to speak with evidence unto the understanding of others . and hence it is that although he be forced to make use sometimes of scholastick notions , yet he hath so expressed the matter intended , as to make it obvious unto the meanest capacity any whit exercised in the knowledge of these things . having said thus much of this discourse , which i hope god will bless unto good use and fruit , i shall not need to mind the reader of how great importance it is to have the truths here pleaded for , well vindicated and established ; the fulness and frequency of the scriptures in the revelation of them the great influence into our faith , obedience and due reverence of god , with the eminent tendency unto the exaltation of his glory , and the debasement of the pernicious pride of corrupt nature which they have , the opposition made unto them by all sorts of persons for saking the truth , who , however differing and fiercely contending among themselves , as papists , socinians , arminians , quakers and others , yet all agree in contradiction unto the sovereignty of god in his decrees , the special fruits of eternal redemption by the blood of christ and the infallible prevalency of divine grace , do all sufficiently evince , both the weight of these truths themselves , and the eminency of the service which is done to the church of god in their vindication . john owen . a preface to the reader , concerning the author of the tract ensuing . it may well be reckoned among problems or hard questions , whether it were better for those who write and print , to publish their names or conceal them ; because many things pro and cou might be argued upon that subject ; especially about things polemical , when they are handled . but when causa dei , the cause of god ( as our learned and famous bradwardine intituled his book , when he wrote against the pelagians ) comes to be treated of , all circumstances are duly to be weighed . quis , quid , quare , quando , quomodo , &c. who , what , why , when and how. among those of this kind , it 's very momentaneous to know for one , that this gentleman is one of the sages of the law , an oracle in the country where he lives . an eirenarches , well worthy of that name and place . a justice of peace and not of trouble , according to the distinction which our unhappy times have made . conformable himself ; yet one who affects rather to be orthodox , and to mind the power of godliness , more than the form thereof . i write this testimony of him ( though be neither needs , desires or knowes of it ) because i have bad knowledge of him à teneris , from his childhood , and have been certified of his domestical piety , and exemplariness in all which appertains to the practice of piety . concerning the book , it needs not patron or advocate : let it speak for it self . aetatem habet . it quickly shews arma virúmque , the spirit of the man and his weapons . this pleases me above all the rest , that though it treats of most intricate and mysterious controversies , yet that is done humbly , reverently , freely and with candor . i make not my self his hyperaspistes or second , or a party to his opinion ; but because his habitation is remote in a corner of the land ; his converse more with books than with men ; he seldom sees london ; and is not yet in these parts , any of our anshe shem , noted or famous persons . lest any reader should cast him off with a scornful ignoramus , i know not the man , i have presumed to prepare this little lenitive , that no offence should be taken in such respects as are herein mentioned . i shall not conclude with ecce hominem , but ad rem . lazarus seaman . errata . pag. . lin . . read object . p. . l. . betwixt election . and and , insert , . what the things designed . p. . l. . r. predefinition . p. . l. . r. person . p. . l. ult . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. forbearance . p. . l. . r. nolition . p. . l. . r. crea●rix . p. . l. for nail r. vail . p. . l . r. agony . p. . l. . after , that law , add , and that it was . p. . l. . for rom. . r. acts . p. . l. . r. mea . p. . l. . r. little . p. . l. . r. vegetative . p. . l. . for creature-deadness r. creature-comforts . p. . l. . r. actively . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. no object . chap i. that god is . that god is , is a primordial verity , from whence all other verities derive their original . if god were not , ( which is the highest contradiction ) there could be nothing but perfect nullity ; because nullity can never pass that infinite vast gulf , which lies between it self and being , without an infinite god. if god were not , he could not be ; a mere possible god is utterly impossible : for a god he cannot be , unless he be supreme perfection , a pure act , immoveable eternity , and eternal necessity , in suprema essendi vehemontia . this glorious truth , that god is , can no where be doubted of ; not in heaven , where his glorious face is opened to the blessed spirits ; not in hell , where his righteous breath , as a river of brimstone , doth kindle the fire unquenchable ; nor on earth , whilest any glimpses of heaven irradiate the godly , or any sparks of hell flame out in the guilty consciences of the wicked ; whilest the candle of the lord shines within men , or the heavens and the earth ( those natural preachers ) declare a deity without , and wonderfully render the invisible power and godhead as it were visible unto them . every particle of being in heaven and earth leads us to the infinite being of beings ; every motion within the sphear of nature and grace draws us to adore a first immoveable mover ; every breath of life in the old and new creature tells us of the great fountain of life ; every beam of light in the natural and spiritual world owns the high father of lights ; every drop of rain , natural on the earth , and spiritual on the heart , witnesses a deity . this truth is so indubitable , that none but a fool in his greatest folly can deny it . cur dixit stultus , non est deus ? cur , nisi quia stultus est ? chap. ii. that god hath a will. god's being being laid down as a sure foundation , i proceed to prove that god hath a will. which may be evinced by these reasons . . god is an immense sea of infinite perfections , or rather one infinite transcendent perfection ; and a will ( the fountain of liberty ) cannot be wanting in him , but there will be a maim in his perfection . liberum arbitrium ( saith luther ) est nomen planè divinum ; solùm competit divinae majestati : si hominibus tribuitur , nihilo rectiùs tribuitur quàm si divinitas ipsa eis tribueretur , quo sacrilegio nullum esse majus possit . sovereign and supreme liberty is a perfection too high for any creature ; for that , by natural and intrinsecal justice , owes subjection to its maker . this is one of god's crown-jewels , who sitteth king for ever and ever , dwelling in that light , which no creature can approach unto , and in that liberty , which no creature can attain unto . . god is blessed for evermore , blessed in all perfection , and perfect in all blessedness in the fruition of himself : he is infinite light , to see his own infinite perfection ; he is infinite love , to embrace his own infinite loveliness : as he cannot comprehensively know his own infinite perfection , unless he have an infinite understanding ; so neither can he adequately embrace his own infinite loveliness , unless he have an infinite will. god hath but one simple nature , and therefore but one simple pleasure , which is no other than the intellectual and amatorious reflexion of the divine understanding and will , on the divine goodness for ever . . if there be no divine will at all in god , then the divine arm must needs be shortned , so that it can produce no creature at all ; for if it produce any thing , it must do it either freely , or necessarily : not freely , for want of a divine will ; nor yet necessarily ; for then it must produce things ad extremum virium , and so must produce all the possible worlds and creatures lying in the bosom of omnipotence ( which would be infinite actual beings ) and produce them all as early as eternity it self ; and all those infinite actual beings , so produced , should be necessary beings , as well as god himself . in all which many great contradictions are involved . . if there be no divine will in god , then the glass of the divine prescience must needs be broken ; because , as god knows all essences in his own glorious essence , all possibles in his own wonderful omnipotence , and all congruities and tendencies to his own glory , in his own unsearchable wisdom ; so he knows all futures in his own will. for all things future were in their own nature but mere possibles , and could never of mere possibles become futures without the divine will ; and unless they become futures , they could never be known as such , no , not by the divine intellect it self : for , as infinite omnipotence cannot effect that which is not possible , and potenter non potest ; so infinite omniscience cannot know that which is not knowable ; for this were to erre , and not to know , and consequently a blemish in the clarity of the divine intellect . . the glory of god ( which passes before the faith of his children ) is his grace and mercy ; and the glory of his grace and mercy is the freeness and self-movingness of it ; and this freeness and self-movingness can no where be found but in the divine will alone , into which all grace and mercy is resolved by god himself , who saith , i will be gracious to whom i will be gracious , and will shew mercy to whom i will shew mercy , exod. . . . god is a living god , and lives the most perfect life , because he is the most perfect being ; and this divine life doth not merely consist in the comprehension of his infinite understanding , nor only in the exertion of his infinite power ; but also in the volition of his divine will. with thee , ( o divine will ! ) is the pure fountain of life , the precious well-head of grace and glory , all the saints and angels must stand still and adore thee , in the embraces of free election , and crown of eternal glory , in every drop of christ's redeeming blood , and gale of his gracious spirit . chap. iii. of the decrees of god in general . having proved that god hath a will , i proceed to the acts thereof . the divine will ( although one pure act ) is considerable under a double notion ; either as it is voluntas complacentiae , or else as it is voluntas decreti . voluntas complacentiae is that whereby god doth love himself and his own image . himself , for himself , as infinite love doth by an amatorious reflexion embrace himself as infinite goodness : and his own image ; for where-ever that is found , whether shining out in holy laws , or living in holy creatures , there is his delight . voluntas decreti is that whereby god doth foreordain events . both these are acts of his will , and free acts ; because they spring out of his divine knowledge . even god himself , through the intuition of his own beauty , loves himself , as well as he makes his decrees out of the treasury of his wisdom : but herein they differ , that god's act of loving himself is such as cannot be otherwise ; but his act of decreeing ( if he had been so pleased ) might have been otherwise framed than it is . pretermitting his complacential will , i shall direct my discourse to his decretive . the decrees of god may be thus described , viz. that they are the wise , eternal , immutable , immanent acts of his will , whereby for his own glory he decrees whatsoever comes to pass in time . every decree of god is an act of his will ; hence 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the will of god , acts . . 't is an immanent act ; hence 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a purpose in himself , eph. . . 't is a wise act ; hence 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the counsel of his will , eph. . . 't is an eternal act ; hence 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a foreknowing and foredetermining , rom. . . 't is an immutable act ; hence 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the immutability of his counsel , heb. . . 't is an act definitive of events ; hence 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the determinate counsel of god , acts. . . and the end of all is his own glory , whereby the whole will of his decrees circulates into that will of his complacence , whereby he loves himself ; himself being the ultimate end , all meet there as in their true centre . now in the decrees of god there are four things to be chiefly considered . . that they are founded on infinite wisdom . . that they are situate in eternity . . that they are cemented with immutability . . that they are crowned with infallibility as to the event . . the decrees of god are founded on infinite wisdom : god hath a mass and treasury of all wisdom in himself , and from thence he draws out all those orders and series of things , which through his decrees are poured forth into being . extra deum there is no reason of his decrees , but within there is summa ratio ; god , even as decreeing , dwells in light , though to us unapproachable : every decree is irradiated with infinite wisdom , though our eyes cannot enter into it . the apostle calls the world the wisdom of god , cor. . . and no wonder ; for all the rare artifices and harmonies in the sphear of nature , are but the shadows and picture of his wise decrees : all the excellent shows in time , are but the apocalypse or revelation of the wise co●trivances in eternity . god possessed wisdom in the beginning of his way , even in the framing of his eternal decrees ; not only when he prepared the heavens in creation , but also when he prepared all things in his ideal counsel ; not only when he set a compass on the face of the depth , but also when he set the compass of his decrees upon the face of all futuritions . every one of his decrees is most wise and rational ; hence 't is called his counsel , and the counsel of his will. in the eternal rolls , causes and effects , means and end , modes and methods of being are all set down , but not a tittle without the advice of an infinite understanding ; there is no such thing as mere will in god ; no caecus impetus , but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a depth of knowledge in every one of his decrees . . the decrees of god are situate in eternity . mutable creatures and their acts are measured by time , which is a perpetual flux ; but god and his immanent acts have no other measure but eternity , which is a perpetual instant . scripture and reason will both assert this . . scripture will do it . when that speaks of the decree of election , it saith that god hath chosen us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before the foundation of the world , eph. . . heaven was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the founding of the world , matth. . . but god's chusing of us to it was long before , his mercies are from everlasting to everlasting , psal. . . reaching ( as i may say ) from one end of eternity to another . so also when it speaks of other pieces of providence , it intimates an eternal preordination of things before the great hour-glass of time was set up . there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , foreappointed times , acts . . not a sand of time but it runs out according to an eternal decree ; not a member in the body , but it is written in the eternal book , psal. . . not a place of habitation , but it was eternally bounded , acts . . not a sparrow falls to the ground but by an eternal will ; not an hair but it was numbred in eternity ; not a particle of being among all the hosts of creatures but it was registred in eternity . all god's works are known to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eternally , act. . . known eternally as essences they might be in the divine essence ; known eternally as possibles they might be in the divine power : but known eternally , as works to be done by god , they could not be , but only in his eternal decree , which is rerum omnium amantissima genetrix , & suavissima nutrix . . reason also will make out the eternity of his decrees ; for . the act of god's will is all one with god's will , and his will is all one with his essence , and his essence is one pure simple act ; god is love , essentially love : amat deus , nec aliunde hoc habet , sed ipse est unde amat , & ideo vehementiùs , quia non amorem tam habet , quàm ipse est . all the decrees of god are but deus volens ; and , as god being , and god knowing inhabit eternity ; so likewise doth god willing : the very creatures willed , as they are in god in esse indeali , are eternal . notable is that of anselm , creaturae , prout sunt in deo , sunt essentia creatrix . sutable is that of s. austin , who on those words ( in ipso vita est ) distinguishes between arca in arte & arca in opere ; arca in opere non est vita , sed arca in arte est vita , quia vivit animâ artificis : sapientia dei , per quam fact a sunt omnia , secundùm artem , continet omnia , antequam fabricet omnia ; terram vides , est in arte terra ; coelum vides , est in arte coelum ; solem & lunam vides , sunt & ista in arte ; sed foris corpora sunt , in arte vita sunt . videte , si quo modo potestis ; magna enim res dicta est . oh the comprehensions of the divine essence , wisdom , power and will ! essences are life and eternity in the divine essence ; congruities are life and eternity in the divine wisdom ; possibles are life and eternity in the divine power ; and futuritions are life and eternity in the divine will. . the eternity of futures doth demonstrate the eternity of the divine decrees : 't is impossible that any thing should begin to be future . si aliquid nunc non futurum ( saith bradwardine ) incipiet esse futurum , ergo post aliquod instans futurum erit , ergo erit , ergo est futurum , ergo aliquid non futurum est futurum . now if it be impossible that any thing should begin to be future , then all futures must needs be eternal ; and if so , whence are they ? not from themselves , for in their own nature they were but mere possibles ; and if one possible might by a self-motion become future , all the infinite possibles lying in the bosom of omnipotence might also become such ; nor from any creature ; for that which is but temporal , cannot be the cause of that which is eternal . the spring then of eternal futures cannot be found any where but in the eternal god , and where in him ? not in the divine essence , for that in it self , and abstractively from the divine will worketh no change in any thing at all ; not in the divine prescience , for that doth suppose and not make its objects . and how then without eternal decrees can there be any foundation of futures ? i may conclude with that of anselm , nihil est futurum nisi in summa veritate . if then god should make any decree in time , the thing decreed would begin to be future , which is impossible . . the decrees of god are cemented with immutability . aristotle by the light of nature saw the simplicity of god's nature , and from thence rationally concluded the simplicity of god's pleasure . the eternal and immanent acts of his understanding and will are ever immoveably the same , or else infinite simplicity could not take pleasure in them . god saith of himself , mal. . . i am the lord , i change not . should he change , he would lose his name , i am that i am . i know ( saith the wise preacher ) that whatsoever god doth , it shall be for ever , eccl. . . his decrees are unchangeable . the apostle speaking of the decree of election , saith , the foundation of god standeth sure , having this seal , the lord knoweth them that are his , tim. . . every word hath its weight : election is not a structure upon faith , but a foundation ; humane foundations may be destroyed , but this is the foundation of god , laid by him , nay in him in the bosom of the divine will ; there is no standing , much less sure standing , in the flux of time and matter ; but this foundation , because of god , and in god , standeth sure ; it standeth in god's eternity , which is nunc stans ; it is sure in god's immutability , which is ever the same ; and the seal upon all this , is god's unerrable and infallible knowledge , including within it unvariable and unchangeable love to his people : god is the father of lights , with whom there is no variableness nor shadow of turning , james . . the visible corporeal sun rides circuit round the world ; but whilest he salutes one hemisphear , in the turn he leaves a dark shadow on the other : but god is an immutable and supercelestial sun , there can be no shadow in his eternal and unconvertible light. neither are the various changes among the creatures , shadows cast by any turn in god or his will , but events ordered and disposed by him . and because the apostle speaks in this verse of perfect gifts , and in the next of regeneration by god's . will , therefore there is a further sence in it , that if the father of lights purpose to make the day-star arise in any poor soul , his gracious purpose never turns away from that soul , nor leaves it in the dark shadow of death . the names of the elect are all indelibly written in god's book ; and if the scripture cannot be dissolved , joh. . . surely the book of life must be irrasible . saint austin on those words , deleantur de libro viventium , & cum justis non scribantur , psal. . . raises an objection , si homo dixit , quod scripsi , scripsi , deus quemquam scribit & delet ? quomodo isti inde delentur , ubi nunquam scripti sunt ? to which he answers , hoc dictum est secundùm spem ipsorum , quia ibi se scriptos putabant . quid est , deleantur de libro viventium ? & ipsis constet non illos ibi esse . deleantur ergo secundùm spem ipsorum , secundùm autem aequitatem tuam non scribantur . in a word ; whatsoever god doth in his decrees is immutably the same , his decrees are as mountains of brass , zach. . . unremoveable by any creature , because situate in the eternal will. the strength or eternity of israel will not lye or repent , sam. . . if god's time cannot lye , but will infallibly shew forth the verity of his promises and prophecies , surely god's eternity cannot lye , wherein he decrees and knows all . the world is full of vicissitudes , matter is in a perpetual flux , the glass of time is running out , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wheel of nature is running round : but all the while , god's will is immoveable ; it doth not rowl about with the heavens , rise or set with the sun , or ebb and flow with the sea ; but sits king for ever and ever upon the throne of its own immobility . apud te , domine , rerum omnium instabilium stant causae , & rerum omnium mutabilium immutabiles manent origines , & omnium irrationalium & temporalium sempiternae vivunt rationes . now besides what hath been said out of scripture , to prove the immutability of his decrees , these reasons may be offered . . the decrees of god are immanent and eternal acts in god , therefore cannot but be unchangeable . god in framing his decrees non egreditur extra seipsum , goes not out from his own eternity . . as the eternity of futures proves an eternity in god's decrees , so the immutability of futures proves an immutability in his decrees . if the decrees ( which are the basis of futurition ) may be changed , then that , which was future by the decree , may yet cease to be future , sine positione ejus in esse actuali , which is impossible . if a new decree be made in succession after a former , then the thing decreed begins to be future , which is also impossible . . if the divine decrees should change , oh! what amazing changes ? what an horrible tempest must needs ensue ? must not god's own dwelling-house , even his glorious eternity , sink and fall to the ground ? non enim est vera aeternitas , ubi oritur nova voluntas , nec est immortalis voluntas , quae alia & alia est . must not god's eternal prescience fall a doubting and faltring about every future ? seeing god cannot now know his own works , no , not a moment before their actual existence ; because even then their being may be prevented by a change in his will : may not eternal grace and truth lose their glorious light , and jesus christ , the sun of righteousness , drop out of the gospel-orb , and all the starry promises in the word , and lightsom comforts in the saints go out in a moment , leaving all in darkness and confusion ? may not the evangelical banquet let down to poor worms be called back again into heaven , and the precious blood of christ return again into its veins , and his humane nature be cast away into nothing , and every saint , instead of grace and peace in his heart , may have a lye in his right hand , and lie down in sorrow ? nay , in such a case , must there not fall a change upon the very being of god himself ? and seeing every change is a kind of death , must not the deity suffer , and as it were die in this mutation ? all which astonishing catastrophes being to be for ever abhorred , i conclude that god's decrees must needs be immutable , as long as there is any stability in his eternity , infallibility in his prescience , sureness in his grace and truth , or immortality in his life or essence . . the decrees of god are crowned with infallibility as to the event ; the event is so certain , that the spirit of god in scripture speaks of future things as if they were already done . behold ! ( saith enoch in the morning of the world ) the lord cometh with ten thousand of his saints , as if he had been then in the clouds coming to judgment . jesus christ cries out of god forsaking and men piercing him , psal. . . and . as if he had then been upon the cross with all the wrath of god and fury of men upon him . whom he did predestinate ( saith st. paul , rom. . . ) them he called ; whom he called , them he justified ; whom he justified , them he glorified ; he speaks as if all the elect were already in heaven : hence god is said to be ( isai. . . as the sept. there hath it ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a maker of things to come ; the event is as certain as if it were already done . now for the understanding of this point , we must distinguish of events ; either they are good things , or else evil , viz. sins . touching the first , the decree of god is effective ; touching the last , the decree of god is permissive . the first come to pass , deo efficiente ; the last , deo permittente ; but both do fall out infallibly . . those events which fall under his effective decree do fall out infallibly . this is clear upon a double account . . the will of god is causa causarum , an universal supreme cause , having all things under it ; it reigns over all the armies in heaven and the inhabitants of the earth , dan. . . the poor sparrow is no more forgotten by it , than the great image of worldly monarchy . natural agents must be under it , as the primum movens ; free agents must be under it , as the primum liberum : the lot is the greatest casualty , and yet wholly disposed of by it : sin is the most monstrous ataxy , and yet it is reduced into order thereby . now albeit particular and inferiour causes may fail of the intended issue ; yet the universal and supreme cause cannot be frustrated , because it governs all . . the effective decree of god is backed with his omnipotence . who ever resisted his will ? he that doth it must first grapple with omnipotence . the lord of hosts hath purposed , and who shall disanul it ? his hand is stretched out , and who shall turn it back ? isai. . . can any creature hinder the purpose of the lord of hosts ? all creatures are ready prest for his service . but if one creature could steal away all its fellow-creatures from him , yet who shall turn back his almighty hand ? none can stay his hand , nor say to him , what dost thou ? dan. . . his power is insuperable , therefore none can stay his hand ; his sovereignty is unaccountable , therefore none can say , what dost thou ? he worketh all things after the counsel of his own will , eph. . . and if he work , who can let it ? isai. . . surely none . when god's hand and god's counsel go together , the effect cannot fail . . those events which fall under his permissive decree , do also fall out infallibly . as on the one hand , without god's permission , no sin can come into being ; if god suffer it not , no man can wrong israel , psal. . . and ( which is less than an injurious act ) balaam cannot curse her , numb . . . and ( which is yet less than a cursing word ) the idolatrous nations cannot so much as desire her land , exod. . . so on the other hand , upon god's permission sin doth follow . all nations will walk in their own ways , acts . . nay , and the israel of god ( if but suffered ) would do so too , deut. . . if god permit it , the wicked will do wickedly , the jews will fill up the measure of their sins , mat. . . wickedness will build her an house in shinar , in the reprobate world , there it will be established and set upon her own base , zach. . . and what would not a saint do , if but left in manu consilii sui ? jeremy falls from praising his god , to cursing his birth-day , as it were in one breath , jer. . , . peter falls from his profession of martyrdom , to the denial of his master , matth. . if god permit sin , sin follows upon it ; i say , upon it , not from it , as an effect from a cause , but upon it , as a consequent upon an antecedent . to shut up this point ; the decrees of god , whether as effective of good , or as permissive of evil , are still infallible as to the event . chap. iv. of gods decree of election , as touching men. having spoken of god's decrees in general , i pass on to his decree of election in particular ; this is respective either of angels or men : pretermitting it in the first respect , i shall treat of it in the second . god's decree of election , as touching men , is set forth in scripture under various words , which do not a little illustrate the nature of it : 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because god's purpose ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because his gracious purpose ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he separates or singles out some to mercy , in a way of choice ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he knows them as his own , in a way of singular love ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he infallibly predestinates them to grace and glory ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because all is out of the pure self-motion of his own good will. election is that gracious decree of god , whereby , out of the mere good pleasure of his own will , he chuses some certain individual men out of the corrupt mass of mankind , unto the infallible attainment of grace and glory , in and through jesus christ. now in the opening of this description , there are several things considerable , viz. . who is the great agent ? . what are the things designed ? . to whom these things are designed ? . what is the impulsive cause thereof ? . in and through whom it is done ? . who is the great agent ? it is no other than god himself : he chuses us , eph. . . he predestinates us , ver . . hence the elect are called god's elect , tit. . . and election is stiled god's election , thess. . . the elect are said to be god's own , john . . and election is named god's own purpose and grace , tim. . . he that frames this high design must be a god indeed , a creator of souls , and infuser of graces , one able to provide an infinite ransom for the satisfaction of justice , and a glorious heaven for the patefaction of mercy ; no less than an almighty potter , able even out of the mass of perdition to make vessels of mercy , and fill them with glory . all divines will at least in words confess god to be the great agent ; but how the remonstrants according to their principles can own him as such , is well worthy their consideration : for they assert that the object of gods election is a believer ; and whether there shall be a believer or not , after all the operations of grace , ultimately depends upon the will of man ; and if so , how can god chuse at all ? seeing the act of his election depends upon the object , and the oject upon the will of man. the remonstrants will contend , that man , with his petty created liberty , cannot chuse as a man , if he be under the pre-determining will of god ; and can god , with his soveraign supreme liberty , chuse as a god , if he be under the pre-determining will of man ? and what is he less than under it , when , whether he shall have an election or not , depends upon the object ; and whether there will be an object or not , depends upon the will of man ? man's will must go before , and make the object , or else for want of one , god's will must stand still and not chuse at all . and is this for god to chuse like himself ? are not all souls his own , and may he not chuse which he pleases ? is not all grace and glory his own , and may he not do with his own what he pleases ? but how can he do so , if as to the act of election he be under the pre-determining will of man ? but you 'l say , god is not under it for all this : for he first , and antecedently to any foreseen faith in man , did decree in general to save believers , and believers only , as appears in the gospel ; and thereby did , out of his mere good pleasure , set down this law or rule to himself , that believers , and believers only , should be the object of particular election ; and so he is not pre-determined by man's will , but his own , and chuses particular persons in his own way : unto which i answer two things . . that god hath set such a law or rule unto himself , that believers , and those only , should be the object of his election , is utterly untrue : for then all infants , dying such ( because no believers ) must be out of the sphear of election , and by consequence , out of the sphear of salvation also ; unless ( which is very strange ) we could imagine those to be actually saved , whom yet god never elected or decreed to save . neither is there any such law or rule manifested in the gospel : there god's will is thus set forth , whosoever believes shall be saved ; which imports that believers are the objects of salvation , but not in the least that they are the objects of election . it is written in the gospel , relieve and thou shalt be saved ; but in what gospel is it written , believe and thou shalt be elected ? . that law or rule ( if supposed ) doth not answer the argument ; for still ( as to particular election ) god is under the pre-determining will of man : if that say , nay , god shall have never a chosen vessel in all the world to fill with grace and glory ; and how then is he the great agent in election ? solomon set a law or rule to shimei , that if he passed over kidron , he should die for it ; he passes over , and dies : what now was the chief cause of his death ? solomon's law or execution , or else shimei's passage ? clearly , it was shimei's own act ; solomon was but as a legislator . pariratione ; if god set a law or rule , that believers should be elected , if a man believe and be elected , that which chiefly determines the business is not god's first law or after choice , but man's faith ; god is no agent therein , but as a mere legislator . so naturally do the remonstrant principles run out into that of theophylact , 't is god's part to call , but man's to be elect or not ; which principles must be renounced , or else god cannot be owned as the great agent in election . and here a three-fold enquiry offers it self . . what the things themselves are ? . in what order these are designed ? . in what manner these are designed ? . what the things themselves are ? these are grace and glory , or faith and salvation . grace is designed : hence we are said to be called according to purpose , rom. . . and chosen that we should be holy , eph. . . do we see a saint in his spiritual glory , clothed with humility , arrayed with righteousness , girt with truth ; his eyes flowing with repentant tears , his heart burning with holy love , and his hands laden with good works ? all these were prepared in eternal election , as well as wrought by the holy spirit in time ; there was decretum dei in the foreordaining , as well as digitus dei in the forming of them . thus shall it be done to the man whom the king of heaven will honour . in election there is a designing of grace , nay all grace ; faith it self not excepted . the remonstrants shut out faith from this design , in as much as they pre-require faith thereunto . but how unscriptural is this ? paul was chosen to know god's will , acts . . not to a bare notional knowledge , but to a saving practical one , such as justifies , isai. . . such as is eternal life , joh. . . which must needs include faith. the apostle calls faith , the faith of gods elect , tit. . . if faith had been precedent to election , he would have told us , that election is of believers ; but because it is consequent , he saith , that faith is of the elect. and how irrational is it also ? election is a design of secretion ; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a chusing or singling out of some to grace and glory ; the elect are said to be chosen out of the world , joh. . . and chosen unto god , acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( saith christ ) thine they were , joh. . . thine in a select peculiar manner : and faith is the choice and prime grace of secretion , it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of all , thess. . . if all men did believe without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or difference , the righteousness of god would be upon them all , rom. . . the rivers of living water would flow in them all , joh. . . but faith is not of all , whereby it appears , that of all inherent graces , faith firstly and properly makes the secretion . now that such a prime grace of secretion as faith should not be decreed , in suoh a great design of secretion as election , seems to me incongruous even to absurdity . if faith go before election , then how doth god chuse them out of the world , who by faith are out of it already ? how doth he chuse them unto himself , who by faith are his own before ? if man's will in believing make the first and proper secretion , then god's will hath no room to make one by electing ; wherefore , if we will allow god his choice indeed , we must confess faith it self to be designed in election . . glory is designed in election ; we are chosen to salvation , thess. . . and before prepared to glory , rom. . . the names of the elect are written in heaven , and registred in the book of life . all the glory above rayes out of the bosom of election , and every crown of bliss is set on by god's good pleasure . . in what order are these things designed ? no doubt , by one pure simple act in god. but what is our most congruous conception thereof ? some divines assert , that god first decreed salvation and then faith. salvation is the end , and therefore first ; faith the means , and therefore last in god's intention . but this reason is not cogent ; for neither can any thing in the creature , no , not its utmost perfection ( such as salvation is ) be god's end , all whose decrees do circulate into himself : neither ( if it were such ) should god therefore will it in the first place , and in order before faith ; for he wills the end and means with one simple act. excellent is that of aquinas ; sicut deus uno actu omnia in essentia sua intelligit , it a uno actu omnia in sua bonitate vult : unde sicut in deo intelligere causam , non est causa intelligendi effect us , sed ipse intelligit effect us in causa ; it a velle finem , non est ei causa volendi ea quae sunt ad finem , sed tamen vult ea quae sunt ad finem ordinari ad finem . vult ergo hoc esse propter hoc ; sed non propter hoc vult hoc . other divines conceive thus ; that god first decrees faith and then salvation , and that upon this account : such and in such order as god in time doth save , such , and in the very same order , doth god in eternity decree to save : but god in time doth save only believers , therefore god in eternity did decree to save only believers , that is , such as were so considered by him ; and so considered by him they could not be , without a precedent decree of giving faith unto them . wherefore faith is first decreed , and then salvation ; and thus the decree and its execution harmonize , and both sute with the gospel method , which sets faith in order before salvation . but neither hath this colourable reason any nerves in it : for that proposition , such , and in such order , as god saves , such , and in the very same order , he decrees to save , may be taken two ways : either thus ; god decrees to save in the very same order as he saves , that is , as in time faith goes before salvation , so in eternity he decreed that faith should go before salvation ; and this is true . thus the decree harmonizes with the execution , and both with the gospel ; but thus faith is not made first in the decree , but first in the execution according to the decree . or else thus : there is the very same order observed in god's decreeing as in his saving ; that is , as faith is first in time , so it was first in god's decree ; and thus it is untrue : for it stands upon this false bottom in general ; there is the very same order in god's internal intention , as there is in the external production , that which is first in the one is first also in the other . this bottom is such , as neither the harmony between the decree and the execution , nor yet the gospel-way and method doth require . the harmony between the decree and the execution doth not require it ; for that only requires that that , which is decreed to be and exist first , should accordingly be and exist first ; but it requires not that that , which is first in production , should be first in intention . in production the sun was first before the beams ; but was it first also in intention ? then god decreed a sun , and in that instant meant no beams . in production , the chaos was first before the complete world , but was it so in intention ? then god decreed a chaos , and in that instant meant not a complete world. neither can it avail to say , that these instances are in naturals ; for the harmony between the decree and the execution is as accurate in naturals as in spirituals . neither doth the gospel-way or method require it ; for that only requires , that faith be and exist first , but not that it be first intended or decreed . in order of nature , faith is first before adoption ; but was it first also in intention ? then god decreed faith to some persons , and in that instant meant not their adoption , which yet by the gospel is a necessary resultance from their faith. in order of existence , faith is first before salvation ; but was it first also in intention ? then god decreed faith to some persons , and in that instant meant not their salvation , which yet by the gospel is a necessary consequence of their faith. and this is the rather to be marked , because the remonstrants assert , that god first , and antecedently to his decree of giving faith , did decree in general to adopt and save all believers ; and if so , then how doth god decree faith to a person , and not in and by the same decree , decree adoption and salvation to him ? these are a conclusion naturally flowing from faith , by vertue of the general decree ; and therefore that decree , which designs faith to a person , cannot but design these also to him . in order of nature faith is before perseverance , yet both are by one and the same decree : for god in decreeing faith , decrees the duration thereof , which is but mora in esse a kind of stay in being ; else his decree would be very imperfect . in point of existence , perseverance is not simultaneous or all at once , but successive , one sand as it were dropping after another , and one instant drawing on another : yet all perseverance is in one and the same decree . to imagine a succession of decrees in eternity , suiting with the succession of instants in time , were strangely to metamorphose eternity into time. thus it evidently appears , that there is not the same order in the internal intention , as in the external production ; that which is first in existence here , is not first in contrivance there . wherefore the argument for faiths firstness in the decree , because of its firstness in the execution , falls to the ground . in brief ; waving both these opinions , as built on sandy foundations , i conceive it is most congruous to say , that god decreed faith and salvation in the very same decree , yet so , as that withal he intended , that in the execution , faith should go before salvation . as in naturals , god decrees the sowing and harvest in the very same decree , yet so , as that in actual existence the sowing shall precede the harvest : so in spirituals god decrees grace and glory , the sowing to the spirit and reaping of life eternal , in the same decree ; yet so , as that in actual existence , first there is grace and then glory ; first sowing to the spirit , and then reaping life eternal . wherefore in god's decree faith is not before salvation , nor salvation before faith , but both are simultaneous : nevertheless , in time faith comes forth first , according to the gospel-method , and afterwards salvation crowns it . . in what manner are these things designed ? i answer , in an infallible way , such as never fails : hence election is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an infallible predestination , or predestination of grace and glory to the elect. thus the apostle : whom he did predestinate , them he called ; whom he called , them he justified ; whom he justified , them he glorified , rom. . . the first link of predestination and the last of glorification are surely joined by the middle links of vocation and justification . the remonstrants to decline the force of this golden place , tell us , that the apostle here speaks only of believers , such as love god , ver. . and of a predestination and vocation to the cross , and of a justification and glorification after it patiently endured . but what is this interpretation but mere a perverting of scripture ? the apostle speaks of believers , such as love god ; but did they believe and love antecedently to god's election or consequently , and as the fruit thereof ? if antecedently , what is the calling according to purpose ? what purpose is this but the purpose according to election , rom. . ? the purpose according to which god saves and calls us , tim. . ? what calling is this , but that efficacious one which makes a man hear and learn of the father , so as to come to christ by faith and love , joh. . ? wherefore faith and love stream out of the fountain of vocation , and vocation comes down out of the bosom of god's purpose . to say , that the called according to purpose , are those which are ready to obey all the will of god , is against the usage of scripture , to turn god's call into man's obedience , and god's purpose ( which is the measure of his own acting ) into his command ( which is the measure of man's . ) again , if antecedently , what becomes of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver. ? how could god foreknow , that is , fore-love them who loved him before ? if they loved first , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must out , it is not pre-dilection , but post-dilection . it remains then that they did believe and love consequently to god's election , and by a divine influence from thence . but to go on ; what is the predestination here , but to a conformity to the image of christ ? and are sufferings all the image of christ ? are and glory no part thereof ? what divine will not blush to say so ? and how then is not predestination to these ? but if sufferings were all christ's image , yet are all sufferings his image ? what if they be mere sufferings , such as have no tincture of faith and holiness upon them ? are these his image also ? if not , the predestination to his image must include in it a predestination to faith and holiness . and what is the calling following upon predestination ? is it a calling to sufferings ? such a calling uses to be particularly expressed ; hereunto were you called , saith st. peter , pet. . . and we are appointed hereunto , saith s. paul , thess. . . but where in all the scripture doth the word [ calling ] being put absolutely , and without such addition , ever signifie a call to sufferings ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we meet with therein , but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore the calling is to faith and holiness . and what is the justification which hangs upon calling ? if the calling be to sufferings , are they not justified before that calling ? no doubt they are in the instant of believing ; and how then is calling set first and justification last ? you 'l say , this place speaks not of the justification of their persons , but of the approbation of their cause . and where in all this epistle is the word [ justifie ] so taken ? and why so here ? lastly , the called are justified , and the justified glorified , saith the apostle . and are all those which are called to sufferings justified and glorified ? the experience of thousands denies it . you 'l say , they are all justified and glorified , if they bear the cross with faith and patience . but who dares add an [ it ] to gods word , and in this text to the two links and not to the former ? the apostle faith expresly , whom he did predestinate , them he also called , and whom he called , them he also justified , and whom he justified , them he also glorified . in the original , the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fasten every link to its precedent , and that with appropriation to the very same persons ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fastens calling to predestination , and justification to calling , and glorification to justification , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appropriates all throughout the whole chain to the same persons . if therefore any person predestinated or called within this text , be not also justified and glorified , the chain is broken , and the truth of the text cannot ( for ought i see ) be salved . wherefore i conclude that this text doth not treat of predestination and calling to sufferings , notwithstanding which many fall short of justification and glorification ; but of predestination and calling to grace and glory , such as doth infallibly bring them to justification and glorification . god's electing mercy towards his chosen ones is sure and unfailable ; before they had any being , free grace embraced them in an eternal decree , and laid them in its bosom , and when they left the common nullity , and in the first moment of their being , lay in the blood of their natural enmity and iniquity , free grace would not pass them by , but there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as the sept. hath it , ezek. . . ) a time for love to let out and dissolve it self in gracious operations ; to cast its skirt over them , wash them in the blood of the covenant , anoint them with the holy spirit , and put a chain of graces about their necks . and after all this , when their faith wavers like a wave of the sea , his faithfulness is as a mountain of brass ; when their love cools and slacks , his love is ever the same , and inflames theirs afresh ; when their holiness is full of creature-weakness and impersection , there are with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holy mercies and compassions which never fail ; when they sin and go on frowardly in the way of their hearts , yet he will see their way and heal them , as the expression is , isai. . . how many millions of times , after their conversion , might he have seen their way and damned them ? but because of his unchangeable love he will see their way and heal them . his covenant is as the waters of noah , isai. . . when they sin again and again , yet his pardoning mercy and healing grace will never suffer them to lie under water , nor the deluge of sin to overwhelm them for ever . in a word ; his electing love never leaves off till it hath lodged them safe in heaven . thus the foundation of god standeth sure , and the election infallibly obteineth grace and glory . . to whom are these things designed ? i answer in two things . . these are designed to some certain individual persons . . these certain individual persons are considered as lying in the mass of perdition . . these are designed to some certain individual persons . the lord knoweth them that are his , tim. . . their names are all down in the book of life , phil. . ● . he called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by name , joh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith god to ananias ) this individual persons , this very paul , who but now was breathing out blood against tho church , this is a vessel of election , acts . . the elect are a determinate number ; what else were the . which bowed not to baal , kings . ? what the . which were sealed in their foreheads , rev. . ? if there were no set number , why are they called a remnant according to the election of grace , rom. . ? what remnant can there be unless made up of individual persons ? what election but of such ? a chusing or singling out , if not of individuals , is no chusing or singling out at all . and this is one remarkable difference between the will of god's complacence , and the will of his benevolence : the will of his complacence is properly respective of graces , and that where-ever those graces are , without any distinction of persons , in every nation he that feareth god and worketh righteousness is accepted with him , saith st. peter , act. . . if cain do well , shall he not be accepted ? if a judas believe , shall he not be justified ? without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the righteousness of god is upon all them that believe , rom. . . his pleasure is in them that fear him , psal. . . a good man ( where-ever he be ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ draws out favour or complacence from the lord , prov. . . and the reason is , because this will of complacence , issuing out of his perfect sanctity , cannot but embrace his image where-ever he finds it ; but the will of benevolence ( such as election is in the supreme degree ) is distinctive of persons : for this is decretive of certain blessings , and ( unless the persons , to whom those blessings shall be given , be designed also ) the decree is very imperfect : and this is decretive of certain blessings out of supreme and sovereign liberty ; and to this as a flower of its crown , it appertains to define all persons as well as blessings . wherefore , in election , not only grace and glory , but the very individual persons , who shall have and receive the same , are punctually designed . in heaven there are many mansions , and the elect vessels must fill them up ; or else there might be a vacuum in that blessed place : wherefore those elect vessels are all numbred in god's decree . . these certain individual persons are considered as lying in the mass of perdition : this ( as i conceive ) is most congruous to scripture . there election is stiled voluntas miserendi , a will of shewing mercy , rom. ● . . and the elect are called vessels of mercy , rom. . . there we are said to be chosen in christ , and chosen that we should be holy , eph. . . there we are said to be appointed to obtain salvation , and that in and by jesus christ , thes. . . but if god electing did not consider men as sinners lying in the corrupt mass , what need was there of mercy where there was no misery ? what room for a christ , a mediator , where there was no transgressor ? why should holiness be designed , which was yet in being and unforfeited ? why should salvation be appointed , when as yet there was none lost , or in the state of perdition ? wherefore i conceive , that in election men are considered as sinners lying in an undone condition ; such only are objects capable for mercy to embrace , christ to redeem , holiness to sanctifie , and salvation to crown . the remonstrants assert , that men in election are considered not merely as sinners , but as believers ; but the scripture doth pregnantly contradict them : for predestination is set before vocation , rom. . . and yet vocation goes before faith. christ calls the elect his sheep , before their bringing home , joh. . . and yet that bringing goes before believing . again , christ tells us , thine they were , and thou gavest them me , joh. . . which passage , if compared with that other , all that the father giveth me shall come to me , joh. . . doth evidently point out to us the true method of these things : election , imported in that phrase [ thine they were ] is antecedent to giving , and giving to coming or believing . whence it appears clearly , that faith is not antecedent to election as a condition prerequisite in its object , but consequent thereunto , as a stream flowing out of its fountain . wherefore i conclude , that in election men are considered not as believers , but as sinners . . what is the impulsive cause of election ? i answer , there is no other impulsive cause but his own good pleasure . it was the saying of plato , that the first mover moves himself . god in the volition of himself , doth as it were move himself ; the divine essence , as volent , being ravished with it self as infinite goodness . but in other volitions he moves other things , himself remaining unmoveable . learned bradwardine distinguishes the objects of god's will into volita priora & posteriora ; priora ut deum esse , posteriora ut mundum esse : volita priora sunt aliqua causa divinae volitionis , volita autem posteriora nonsunt causa ejus ; voluntas dei cst causa omnium posteriorum : si ergo aliquid esset causa volitionis divinae , illud esset causa sui ipsius . but to speak in particular ; the decree of election hath no other cause but the divine pleasure only . this is evident in scripture ; we are predestinated according to the good pleasure of his will , eph. . ver. . to the praise of the glory of his grace , ver. . according to the purpose of him who worketh all things according to the counsel of his own will , ver. . if we ask , why god will call a church out of the common mass , samuel will tell us , it hath pleased the lord to make him a people , sam. . . but if we ask , why it pleased him so to do , moses will tell us , god loves his people because he loves them , deut. . . when god will set forth the self-beingness of his essence , he stiles himself by that wonderful name , i am that i am . when he will magnifie the self-movingness of his grace , he gives a wonderful reason , i love because i love . god is an immense sea of being and love ; let the elect vessels sail by the plerophories of faith and holy contemplation , as far as they can , still there will be a boundless sea of being and love before them . he that will presume to spie out the cause of either of these , must first pass over immensity , and through eternity . when moses desired to see god's glory , god proclaims the absolute sovereignty of his will , i will be gracious to whom i will be gracious . methinks these words , i will be gracious to whom i will be gracious , import a perfect absoluteness and incausability in gods will ; even as that name , i am that i am , imports a perfect absoluteness and incausability in god's essence . some have grounded election on good works foreseen ; but this is utterly exploded by the apostle , who tells us , that god hath saved and called us , not according to our works , but his own purpose , tim. . . and that there is a remnant according to the election of grace , and if it be by grace , it is no more of works ; otherwise grace is no more grace , rom. . . canaan , the land of promise and type of glory , was divided by lot , and suitably the apostle saith , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we inherit by lot , eph. . . now in the disposal of a lot , what reason or cause can be assigned , exparte creaturae ? is not the whole disposing thereof of the lord , prov. . ? can any thing in the world hang more purely on the will of god than a lot ? why have such and such worms a lot in light , and not in utter darkness ? the apostle answers in that place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , predestination lots them in , the lord shews whom he hath chosen by giving grace and glory , according to his good pleasure . when ahasuerus could not rest , he calls for the records , and reading there of mordecai's service , he thereupon resolves to honour him , esth. . this was done like a man : but it is not so with god , who doth not honour after the manner of men , sam. . . but in a way becoming his glorious sovereignty and bounty , he purposes in himself , eph. . . perinde valet ( saith calvin ) ac si diceretur , nihil extra se considerâsse , cujus rationem in decernendo haberet ; he rests in his love , zeph. . . and unless that complacential rest , which he takes in his own will , could be broken , we cannot imagine , that he should fall a searching the records of his prescience ; and for the good works written therein , make a decree of election unto glory ; for such an election would not be an election of grace but of works ; and the elect vessels would be vasa meritorum , and not vasa misericordiae . but where is the holiness and obedience of the saints recorded , but in the very decree of election ? therein god doth not only chuse men to glory , as the end , but also unto saith and holiness , as the way leading thereunto . god hath chosen us that we should be holy , eph. . . non quia futuri eramus , sed ut essemus sancti . i have chosen you ( saith christ ) that you should go and bring forth fruit , joh. . . and happy are ye if you do these things , saith he , joh. . . but would all the apostles bring forth fruit ? would they all do so and be happy ? our saviour answers plainly , ver. . i speak not of you all , i know whom i have chosen . he speaks not of election to the apostleship , but of election to grace and glory ; for it is such an election as shuts judas out of the number . neither doth he say , i know which of you will be holy and obedient , but i know whom i have chosen , because all the holiness and obedience of the saints is built upon free election . inter gratiam & praedestinationem hoc tantùm interest ( saith st. austin ) quòd praedestinatio est gratiae praeparatio , gratia verò est ipsa donatio . quod ait apostolus , ipsius sumus figmentum creati in christo jesu in operibus bonis , gratia est ; quod autem sequitur , quae praeparavit deus ut in illis ambulemus , praedestinatio est . si propriè appellentur ( saith st. bernard ) ea quae dicimus nostra merita , sunt quaedam spei seminaria , charitatis incentiva , occultae praedestinationis indicia , futurae foelicitatis praesagia , via regni , non causa regnandi . others build election on foreseen faith and perseverance , as if these were the moving causes , or at least the antecedent conditions thereof . thus the remonstrants , herein outstripping the jesuits themselves . praedestinatio , ( saith ruiz . ) tota est ex voluntate dei , & quantùm ad merita , & quantùm ad retributionem . and in another place ; deus dat ut velimus , facitque ut faciamus , and withal gives an instance in faith and perseverance . bellarmine spends some chapters in proving this thesis , praedestinationis nulla est causa in nobis : electio ( saith he ) non pendet ex ulla praevisione operum nostrorum , sed ex mero beneplacito dei. si spectes ( saith gregory de valentia ) praedestinationis rationem , nihil est in praedestinato , sed potius in ipso deo ; imò est ipse deus , à quo ( quae sua est infinita perfectio ) nulla ejus operatio reipsâ distinguitur . and , praedestinationi sunt ascribenda omnia dei dona quibus salus nostra continetur . deus suos electos ( saith suarez ) ante praevisa merita suâ gratuitâ voluntate elegit , non tantùm ad unum vel aliud beneficium gratiae , sed ad totam seriem mediorum , quibus infallibiliter perducuntur ad regnum . and again , electio non est ex praescientia perseverantiae futurae , sed est origo illius . who can but blush at these passages , wherein the jesuits themselves attribute more to free grace , than the remonstrants ? but for the thing it self ; the very same scriptures , which overthrow election as founded on foreseen works , do overthrow it as founded on foreseen faith. that place , rom. . . is very pregnant against it ; there is ( saith the apostle ) a remnant according to the election of grace : the reservation there spoken of is not man's act but god's , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the holy oracle , ver. . non dixit ( saith austin ) relicta sunt mihi , aut reliquerunt se mihi , sed reliqui mihi . the word in the old testament is very emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faciam remanere , i will cause or make to remain , kings . . and how doth god reserve or make men to remain unto himself ? how , but by giving of faith unto them ? this is that which puts them into the ark of salvation , neither is there any other way of reserve found in the gospel . now this reservation ( which imports in it the giving of faith ) is ( saith the apostle ) according to the election of grace : election therefore is not according to faith , but faith according to election . but as if the apostle had not yet spoken enough in calling it the election of grace , he goes on , and if by grace , then it is no more of works , otherwise grace is no more grace ; where he doth include faith within the word [ works . ] indeed in other places treating of justification , he opposes faith to works , but here speaking of election he includes faith within them ; and the reason is evident , faith hath a peculiar organicalness or receptivity to receive the free grace of god , that the believer may be justified , gal. . . but it hath no organicalness or receptivity to receive the free grace of god , that the believer may be elected : wherefore , as to justification it is opposed to works , but as to election it is included within them . it is written in the gospel , believe and thou shalt be justified ; but in what gospel is it written , believe and thou shalt be elected ? now that election is not bottomed on foreseen faith and perseverance , i shall demonstrate divers ways . . from the glory of election , which breaks forth in its eternity , sovereignty , grace and efficacy . if election be founded on foreseen faith and perseverance , where is the eternity of it ? no man , according to the remonstrants doctrine , is completely elect until he believe , nay , not until the last instant of perseverance , wherein he ceases to believe . but if this may be salved by the divine prescience , yet where is the sovereignty of it ? hath not the potter power over the clay , of the same lump to make one vessel to honour , and another to dishonour , rom. . ? to order different vessels out of the same lump to different ends is glorious power ; but to sever out believers from unbelievers is not so much power as skill . whether god in predestination look on men in statu integro , or in statu lapso , it is out of the same lump still ; but if he elect out of foreseen faith , it is not out of the same lump with the unbelieving world ; for he looks on them in statu reparato . to elect out of skill , according to the goodness of the object , becomes a rational creature ; but to elect out of sovereignty and supreme liberty becomes the great god , who can make and meliorate the object as he pleaseth . but if this also might be satisfied , yet where is the grace of it ? if god do but eligere eligentes , if man's faith be earlier than god's grace , then we chuse god before he chuseth us , contrary to that of our saviour , joh. . . then we loved god before he loved us , contrary to that of the apostle , joh. . . to love , as moved by the attractive goodness of the object , is to love like a man ; but to love blackamores , & then give them beauty ; to love enemies , and then overcome them with love , is to love like god , whose grace is pure grace , whose love is all from himself ; which is emphatically implied in that remarkable reduplication , mark . . the elect whom he hath chosen ; as if our saviour should have said , in election there is nothing but pure election ; like that speech of god , i will be gracious to whom i will be gracious , in which there is nothing but will and grace , will and grace doubled , as the only reason of it self . but if all the rest might consist , yet where is the efficacy of it ? if election be founded on foreseen faith and perseverance , then it affords no help at all to any man in the way to heaven . how can that ( saith a learned bishop ) be the cause leading infallibly in the way to eternal life , which cometh not so much as into consideration , untill a man have run out his race in faith and godliness , and be arrived at heavens gates ? such a falsly named predestination might more truly be called postdestination : but call it as they please , it enacteth only , per modum legis , that men thus living and dying shall be received into heaven ; but it doth not , per modum decreti operantis , infallibly work those graces whereby men are brought unto heaven . if election take its rise from the last gasp of persevering faith and holiness , then how came the poor church by the chain of graces on her neck , the bracelets on her hands , the crown of gold on her head ? whence had she her fine linnen , wedding-garment , gold tried in the fire ? these are not natures riches , but pearls of grace ; common providence gives no such gifts ; wherefore they are the love-tokens of election , sent indeed in time unto the church , but prepared for her in eternity . o how much better were it that the sun should be snatched out of the world , than that the influences of electing love should be suspended from the church ! all her light and life , holiness and comfort comes down from god in these precious beams . but the remonstrants ( instead of these heavenly influences ) have framed such an election , as hath no more influence on the faith and holiness of the church , than a sun set up at domesday would have upon the world that was before it : it is so far from working , that it presupposes all the faith and holiness of the church , even to the last minute of perseverance . . 't is evident from the predestination of jesus christ , who was god's chosen servant , matth. . . the lamb foreordained , pet. . . and ( as st. austin stiles him ) praeolarissimum lumen praedestinationis & gratiae , he was , as man , predestinated unto the superlative glory of the hypostatical union ; and this high predestination was not out of any foreseen holiness in his humane nature , for all that did flow out of the hypostatical union , but it was ex mera gratia . respondeatur quaeso , ( saith the same father ) ille homo , ut à verbo patri coaeterno in unitatem personae assumptus silius dei unigenitus esset , unde hoc meruerit ? quid egit ante ? quid credidit ? quid petivit , ut ad hanc ineffabilem excellentiam perveniret ? nonne faciente & suscipiente verbo ipse homo , ex quo esse coepit , silius dei unicus esse coepit ? nonne filium dei unicum foemina illa gratiâ plena concepit ? nonne de spiritu sancto & virgine mariâ dei filius unicus natus , non carnis cupidine , sed singulari dei munere ? respondeat hic homo deo , si audeat , & dicat , cur non & ego ? & si audierit , o homo ! tu quis es qui respondeas deo ? nec sic cohibeat , sed augeat impudentiam , & dicat , quomodo audio , tu quis es , o homo ! cùm sim quod audio , id est , homo , quod est & ille de quo ago , cur non sim quod & ille ? at enim gratiâ ille talis & tantus est , cur diversa est gratia , ubi natura communisest ? certè non est acceptio personarum apud deum . quis non dico christianus sed insanus haec dicat ? apparuit it aque nobis in nostro capite ipse fons gratiae , unde secundùm uninscujusque mensuram se per cuncta ejus membra diffundit ; sicut est praedestinatus ille unus ut caput nostrum esset , it a multi praedestinati sumus ut membra ejus essemus . humana hîc merita conticescant , quae perierunt per adam , & regnet quae regnat dei gratia per jesum christum . surely the members must not be set above the head. the members were not elected to the beatifical vision out of foreseen faith and perseverance , when the head was elected to the hypostatical union out of mere grace . the elect stones in zion were not laid for their orient lustre and beauty , when the precious corner-stone ( who bears up all the building ) was laid with a behold , in a wonder of grace and love. . 't is utterly impossible that faith and perseverance should be the causes or antecedents to election , when these are the fruits and effects thereof . if we search the scripture for the well-head of these , we shall find it to be in the decree of election . therefore when the apostle blesses god for the work of faith in the thessalonians , he elevates his praises as high as election it self , knowing brethren beloved your election of god , thess. . . and in the very same strain of praise , blessing god for blessing the ephesians with all spiritual blessings in christ , ( amongst which faith cannot but be a prime blessing ) he sets forth the eternal rule of dispensing them , he hath blessed us with all spiritual blessings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according as he hath chosen us , eph. . , and . where it is plain , that those whom god blesseth with faith and perseverance , he chuseth unto faith and perseverance , because he blesses according as he chuses . the remonstrants strangely interpret these words , he hath chosen us in christ , that is , say they , being in him in the divine prescience . but this interpretation cannot stand ; the apostle saith not , he hath chosen us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but he hath chosen us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in him , that is , in christ ; now where in all the scripture do the words [ in christ ] import our being in christ in the divine prescience ? the words [ in christ ] in such scriptures as relate to justification or adoption , do import our being in christ by actual faith ; but in such scriptures as relate to election , they do import that all the grace and glory , prepared in election , is conferred in and through christ : this appears in that famous place , tim. . . who hath saved us and called us with an holy calling , not according to our works , but according to his own purpose and grace , which was given us in christ jesus before the world began : here the words [ in christ ] relating to election , do not import our being in christ ; for the text saith , that he called us according to his grace given us in christ , and calling goes before faith or being in christ , and is the immediate cause or fountain thereof : but they import that vocation and salvation , with all the blessings thereof , are communicated unto us in and through christ , and that the eternal decree or design was so to communicate them . neither doth the apostle simply say , he hath chosen us in him , but he hath chosen us in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that we should be holy ; thereby pointing out unto us christ as the designed fountain of all the holiness in the elect. moreover , the apostle saith , that he hath chosen us in him , that we should be holy , and faith is a choice part of holiness ; and that he hath blessed us in him with all spiritual blessings , and faith is a prime spiritual blessing ; and that he hath blessed us according as he hath chosen us , and therefore he chuses us to faith as well as blesses us with faith : but if he chuse us for faith , and bless us with faith , he doth not bless us according as he chuses us . by all which it appears that the remonstrants interpretation is an arrow shot besides the text. but to go on to other scriptures ; blessed is the man ( saith the psalmist , psal. . . ) whom thou chusest and causest to approach unto thee ; and what approach can a sinful worm have to the holy one , what but by the faith of christ ? and whence is this approach but from god and god electing ? he chuseth and causeth to approach unto him . if faith were antecedent to election , the approach must have been before the chusing , the contrary whereof appears in the text. as many as were ordained to eternal life , believed , acts . . the apostle saith not as many as believed were ordained to eternal life , but as many as were ordained to eternal life believed . but here the remonstrants tell us , that in the text 't is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that imports not god's eternal preordination , but man's present condition or disposition ; so that the meaning is , as many as were disposed or well-affected to eternal life , believed . should it ( say they ) import god's preordination , then all of that assembly ( which were elected ) did believe at that one sermon , and all the rest were absolutely reprobated ; for the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in the text is an universal particle : now that all the elect of that assembly did believe that day , or that all the rest were reprobates , is not imaginable . i answer ; first , as to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the import thereof will best appear by taking notice in what sence st. luke doth use this word , in the book of the acts , acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they decreed or appointed that paul should go up . acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having appointed him a day . acts . . god promises paul that it should be told him of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are appointed or ordained for him to do ; and what these were ananias sets forth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god hath chosen thee to such and such things , ver. . now in all these places of the acts , the word signifying appointing or ordaining , why should it be taken otherwise in this controverted text ? nay , where in all the scripture doth this word import an inward quality or disposition ? in that place ( which seems most of any to speak that way ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they addicted themselves to the ministry of the saints , cor. . . there this word imports no less than a certain purpose of mind in them to do that work . wherefore i conceive that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the text , doth import an ordination , and that of god : neither doth the absence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all hinder it ; for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . doth without a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 import god's eternal counsel , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 designs an antecedent ordination , and that ordination must be god's ; unless ( which is the grossest pelagianism ) it be said that they were ordained by themselves to eternal life . but to pass over the word ; the remonstrants take the text thus , as many as were disposed to eternal life , believed : but can a man without faith , who neither lays hold on christ the prince of life , nor yet hath any thing of the spirit of life , can such a man be disposed to eternal life ? every disposition to eternal life must be such , either because it hath some intrinsecal dignity meriting eternal life , or else because it hath some evangelical congruity , to which eternal life is annexed by promise . as to the former , the remonstrants as protestants cannot own it ; and as to the latter , they cannot in all the gospel shew forth one promise of eternal life made to a man void of faith ; and how then can a man void of faith be disposed to eternal life ? but if he could , the remonstrants of all others must not say so , for they assert that none but a believer can be the object of election ; because ( say they ) god cannot will eternal life to any but to a believer , to a man in christ ; and how then can an unbeliever , a man out of christ be disposed to eternal life ? such a mans disposition to eternal life , if it be not such by its meriting condignity , must be such divinâ ordinatione ; and if so , what is that but to say , this is the man to whom god wills eternal life ; and if before faith god may will eternal life to him , why may not he before faith elect him ? again ; this disposition to eternal life must be either some moral virtuousness , or else some better grace of the spirit ; if but a moral virtuousness , how can it dispose to eternal life ? if a better grace of the spirit , how can it precede such a mother-grace as faith ? but let us hear how the remonstrants paint out this disposition in words of scripture . these disposed ones ( say they ) are the sheep of christ , joh. . . the drawn of the father , joh. . . such as do the truth , joh. . . such as will do god's will , joh. . . such as have honest and humble hearts , apt and idoneous to embrace the gospel . but what a perplexed labyrinth of words is here ? to be the sheep of christ , argues a being in the state of election , which is antecedent to all good dispositions in us ; they are called sheep before their bringing home to god , joh. . . and their bringing home goes before all gracious dispositions . the fathers drawing imports god's action , and not man's disposition ; the doing of the truth is man's action , and not his disposition ; the willing to do god's will is a gracious disposition , but such as goes not before faith. indeed the young man ( who yet had no true faith ) had some kind of will to walk in god's commandments , mark . . but it was not of the true stamp ; but with a reserve of his darling covetousness . to have a right will to do god's will is to be one spirit with the lord , which without faith is unimaginable . 't is not to be conceived that an heart can indeed be either honest to god , which is not purified by faith , or humble before him , which is not irradiated by faith. as for the last objection , that if these words import god's preordination , then all the elect of that assembly did believe at that one sermon , and all the rest were reprobated , it is built upon two false hypotheses ; the one as if the evangelist spake only of one sermon , whenas the apostle had now preached two sabbath-days there ; so that these words are most properly to be understood of the continued success of the gospel , according to that , acts . . the lord daily added to the church such as should be saved ; which continued success is also hinted out in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , immediately following after the words , ver. . the other as if the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] were always an universal particle ; whenas in some scriptures , as acts . . it doth not design universality , ( for all the high priest's kindred were not at that meeting ) but quality : also in the text in question , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather points out the condition of believers than their number . wherefore i conclude , that this famous text holds out such an eternal preordination of god , as is the very well-head of faith in men . every believer is an isaac , a child of promise , wonderfully begotten , begotten of god's own will , saith st. james , chap. . . and begotten according to his abundant mercy , saith st. peter , pet. . . and what is this will and mercy but god's gratuitous design of grace and glory to his elect ? the will in st. james is such a will as designs grace and consecration to god in holiness , even as the first fruits were holy ; and the mercy in st. peter is such a mercy as designs glory , even an incorruptible and undefiled inheritance in heaven : and both places demonstrate that the believer is generated out of electing love. and as faith is an effect of election , so also is perseverance , which is no other than fides continuata , faith standing in the power of god , cor. . . and fulfilled by the same power , thess. . . god ( saith the apostle ) shall confirm you unto the end , cor. . . and as a reason , he subjoyns , god is faithful , ver. . faithful , as in his gracious promises , so in his gratuitous election ; therefore he confirms his own unto the end . there are rivers of living water in the godly , but the eternal spring thereof is election ; there is the seed of god in them , but the vital root of it is election . hence the false christs and false prophets cannot seduce them , mark . . the canker of hymenaeus and philetus cannot eat into them , tim. . . now if faith and perseverance are the fruits of election , they cannot be the causes or antecedents thereof . let me shut up this reason with that of fulgentius : deus praedestinatione suâ & donum illuminationis ad credendum , & donum perseveraniiae ad proficiendum & permanendum , & donum glorificationis ad regnandum , quibus dare voluit , praeparavit ; nec aliter persicit in opere , quàm in sua sempiterna & incommutabili voluntate habet dispositum . . my last reason shall be taken from the grand scope and design of the scriptures , which is to exalt god and abase the creature . there god's glory is revealed , and all flesh is but grass ; there god is all in all , and all men are nothing ; the willer and runner are nothing , and gods mercy is all ; the planter and waterer are nothing , and gods giving the encrease is all . there all men lie very low in a dungeon of darkness , grave of sin , and miserable chains of hardness and unbelief ; and god sits very high , and out of the sovereign self-motion of his own will , shines into one heart and not into another ; opens one grave and not another ; frees one spiritual prisoner and not another . there zions dust , i mean the creature-weakness , and defectibility of the church and all her inherent graces , appear on the one hand , and the sureness of god's mercy , and the everlasting immutability of his love and counsel shines forth on the other : and what 's the meaning of all this , but to cut off boasting and stain pride , abase the creature and exalt god ? in nullo nobis gloriandum quando nostrum nihil est . but if ( as the remonstrants assert ) election be built on faith and perseverance , and this faith and perseverance be wrought by god in a superable way only , so as men may believe or not , or believing , may persevere or not ; then the crown is plucked off from free grace and clapt upon free will ; god is dethroned and man is exalted , and so may fall a boasting in some such language as that of theophylact ; 't is god's part to call , but mine to be elect or not ; 't is god's part to reveal gospel , but mine either to believe and persevere , and so found the decree of election , or else not to believe and persevere , and so to impede it . and if , to silence such swelling words of vanity , god should put forth such astonishing questions to him about the spiritual world , as he did to job about the natural , yet might man return an answer to his maker . should god ask , where wast thou when i laid the foundation of my church in my divine decrees ? when i laid the measures of her graces in my eternal purpose ? man may say , my faith was there stretching out the line , and fastning the corner-stone of election . should he ask , canst thou bind the sweet influences of predestination , that it shall not cause a spring of faith and holiness in my church ? man may say , i can so bind them up , that ( if i please ) god shall have never an elect vessel to fill with mercy , nor christ any where to lay his merits among all the sons of men . should he yet ask , who hath known the mind of the lord , or been his counseller ? man may answer , my free will was consulted with from time to time , even to the last gasp of perseverance , before the decree of election was concluded in heaven . should he ask on , who made thee to differ from another ? the believer may answer , adam did not difference me , for he left me in the common mass ; neither did god difference me , for he gave me only the common grace : but i my self have made the difference , by freely embracing the very same grace which others freely rejected . in a word ; should he expostulate with his church as with jerusalem , ezek. . , . what is the vine-tree more than any tree ? will men take a pin of it to hang a vessel thereon ? the church may answer , my own free will is such a pin , that my faith and perseverance chiefly hang upon it , and my faith & perseverance are such pins , that god himself hangs up the eternal rolls of his election upon them . thus and much more may the will of man by the remonstrants principles , sit as a queen glorifying her self , and opening her mouth in blasphemies against the sovereignty of god's will , and the freeness and power of his grace . but all this while a deaf ear is turned to the scriptures , which cry aloud , no flesh must glory in it self ; he that glorieth must glory in the lord ; 't is not of the runner or willer , but of god who sheweth mercy ; he hath mercy on whom he will , and whom he will he hardneth : and if any man reply to this , he must hear his own nullity ; nay but o man who art thou ? and god's sovereignty , hath not the potter power over the clay ? that so he may fall down astonied at the glory of god , and cry out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , oh the depth of the riches both of the wisdom and knowledge of god! how unsearchable are his judgments , and his ways past finding out ! indeed according to the remonstrants doctrine ( which bottoms god's election on mans faith and perseverance ) there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all in it , all is ultimately resolved into the shallow will of man ; there is no unsearchableness or untraceable difficulty at all in it , all is plain and easie , every jot of it carries a clearness and visible equity . election being only god's decree to save believers , there is no more scruple or intricacy in it , than there will be in the judicial proceeding at the last judgment , when all things shall be as obvious to every eye , as if they were represented in a sea of glass . but if , according to the apostles scope , we do consider the absolute sovereignty of god's will in that expression , he will have mercy on whom he will , and whom he will he hardneth , there is a very glorious abyss in it , such as may justly astonish us into eternal admiration . oh the heights and depths of divine love ! all the elect of god may here lose themselves in holy mazes and trances , my god! my god! ( may every one of them say ) why hast thou chosen me ? i know , and not without wondring , that heaven is mine through christ , and christ is mine through faith , and faith is mine through the election of grace : but my god! my god! why hast thou chosen me ? i know that thy blood was shed for me , and thy spirit is shed into me , and thy glory is reserved for me ; and all this out of love : but my god! my god! why hast thou loved me ? oh that i could adore calling , justifying , glorifying grace , from the top of predestination ! thou hast loved me because thou hast loved me ; thou hast chosen me because thou hast chosen me : even so ( holy father ! ) because so it seemeth good in thy sight . . having dispatched the impulsive cause of election , i proceed to the last thing , viz. in whom god doth elect us ; i answer with the apostle , god chuseth us in christ , eph. . . but because these words are variously taken , it is to be considered how christ may be stiled the purchaser of election ; whether only quoad res in electione volitas & praeparatas , or also quoad actum volentis : to which i answer . . affirmatively ; jesus christ as god-man our glorious mediator did purchase election , quoad res in electione volitas . all the churches grace and glory , sanctity and salvation , faith and fruition must sing hosannahs and hallelujahs to him , whose precious blood ( more worth than a thousand worlds ) is the glorious price of all these . god , in the decree of election , did not only design the communication of these to his own elect , but also he did design that communication to be in and through christ. . negatively ; i conceive that jesus christ as god-man our mediator did not purchase election , quoad actum volentis : and that for these reasons . . that phrase [ chosen in christ , eph. . . ] doth not evince christ to be the cause of election ; for in another place we are said to be chosen to salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the sanctification of the spirit , thess. . . which sanctification is for all that not a cause but an effect of election . . christ was delivered up to death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the determinate counsel of god , acts . . first , he was delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a counsel or decree of god ; and if being delivered by god's decree , he merited the decree of election , then god made one decree , that christ should come and merit the making of another . christ our mediator stands in the midst between god and man ; but that he should stand so between the two decrees of god , as a fruit of the one and a cause of the other , seems very incongruous . but further , he was delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the determinate counsel of god , that is , by a decree perfectly designative of his death and the fruits thereof , and in a special manner perfectly designative of those individual persons , who should have grace and glory in and through him . if it be not so perfectly designative , how is it a determinate counsel ? if it be so perfectly designative , is not the decree of election at least included therein ? undoubtedly it is . now this determinate counsel ( which is inclusive of the decree of election ) was not merited by christ ; for he was delivered by it , and did not merit that by which he was delivered . . christ came to do his fathers will , heb. . . all that he did and suffered was a faithfulness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to him that made him a mediator to do and suffer the same , heb. . . now aliud est facere voluntatem deo , aliud facere voluntatem dei. christ did not make a new will in god , but do the will of god : if he had made a new will in god , then at his death there was not only a passion in the flesh of god , but ( as it may seem ) in the very will of god too ; wherefore he not making a new will in god , did not merit the decree of election . but further ; how did he do the will of god ? did he not do it by laying down his life for his sheep , joh. . ? by redeeming a people out of every nation , revel . . ? by purifying to himself a peculiar people , tit. . ? by bringing many sons unto glory , heb. . ? and what is all this but the executing of the decree of election ? and if christ's errand into the world was to execute election , then how did he merit it ? . god might have exacted satisfaction from poor sinners in their own persons , he was not bound to accept payment from another ; wherefore christ's blood and righteousness are meritorious as for us , not merely by their intrinsecal dignity , but by the divine acceptation ; god receiving them as on our behalf . whence it clearly appears that the divine will doth guide the merit of christ in all its procurements ; and how then doth the merit of christ guide the divine will in its eternal election ? can it guide its guide ? can it go before its leader ? surely that divine will which goes before those meritorious procurements by its acceptation , doth not follow after them in its eternal decrees . . the father is the first person in the sacred trinity , and works from himself ; the son is the second and works from the father . thus he tells us , that he can do nothing of himself but what he seeth the father do , joh. . . and in his prayer to his father , he saith ; thine they were and thou gavest them me , joh. . . thine they were by election , and thou gavest them me , as the peculiar purchase of my passion . but now if christ by his merits do found the very decree of election , is not the order of working in the sacred trinity inverted ? is not the son the first origine of our salvation ? doth not the father , even in his eternal election , work from the son ? might not the scripture rather have said , that the elect were given by the son to the father , than by the father to the son ? wherefore to me it seems most congruous to say , that the fathers love laid the first plot of our salvation , and then the sons blood purchased grace and glory for us . i shall shut up all with an answer to an objection . this thesis [ that christ did not merit the decree of election ] seems to abase christ , as if he were a mere medium for the executing of election ; nay , to nullifie his merits ; for it supposes , that god doth amare peccatores ad salutem etiam extra christum , that god doth destinate eternal life to them , even without a mediator ; and then what necessity is there at all of christ's merits ? i answer : far be it from every christian to abase and nullifie the merits of christ ; but ( as i take it ) the thesis aforesaid doth neither of these . not abase christ as a mere medium under the decree of election : for though he merited not the decree of election , yet must his praise be ever glorious , and his name above every name ; in that he is both the glorious head of the elect , and the meritorious fountain of all the blessings and good things of election . in eternity the elect are predestinated to be conformed to his image , as the first-born of all , and in time they are called , justified , sanctified and glorified in and through him , as the purchaser of all . neither doth he vilifie christ , who calls him the grand medium for the executing of election : the apostle cries up christ by those glorious titles , the head of the church , the beginning , the first-born from the dead , one who hath the primacy or preeminence in all things , col. . . yet immediatly after puts all under the father's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver. . his decree or good pleasure did preordain and direct all . neither doth this thesis nullifie the merits of christ ; for these consist not in procuring the decree of election , but in procuring grace and glory ; and these he procured , though not the decree it self . neither doth it at all follow , that , if christ merited not the very decree , then god doth amare peccatores ad salutem extra christum , or destinate eternal life to them without a mediator . for seeing christ is predestinated to be the head of the elect , and fountain of all grace and glory unto them ; and the elect are predestinated to be the body of christ , and to receive all grace and glory in and through him ; and both these predestinations are simultaneous in the heart of god , and framed together in the same instant of eternity : there is not , nor cannot be any colour at all to say , that god doth love sinners extra christum , or destinate eternal life to them without a mediator . when god in free election resolves with himself , such individual persons shall by an effectual call be united to christ as members of his body , and being such , shall be washed in his blood , filled with his spirit , and at last crowned with his everlasting salvation ; when he resolves , every grain shall come through joseph's hands , every particle of grace , every income of the holy spirit , every glimpse of divine favour , every beam of glory in heaven , shall pass through jesus christ's hands ; nay , through his very heart-blood and crucified flesh unto the elect , doth he now love them extra christum ? doth he yet destinate them to eternal life without a mediator ? undoubtedly he doth not . if therefore you ask me , what necessity there is of christs merits , i must answer , that all grace and glory , sanctity and salvation , faith and fruition are thereby purchased and procured for the elect. the pure fountain of election rises of it self in the will of god , but the gracious streams thereof issue forth through the bleeding wounds of christ. chap. v. of gods decree of reprobation , as touching men. having treated of the decree of election , as respective of men ; i proceed to the decree of reprobation , as it relates to them . in the old testament we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the septuagint rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and importing as much as reprobare , to reprobate or reject . in the new testament we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , importing a rejectaneous or disallowed person , and rather pointing out man's state than god's act. but to pass over the word ; reprobation is that eternal decree of god whereby he purposes in himself not to give grace and glory to some individual persons lying in the mass of humane corruption , but to leave them to final sin , and for the same to punish them with eternal damnation . in this decree the divine will hath ( as i may so say ) a triple act : for . it purposes , not to give grace and glory to some persons , and this is called among divines preterition or non-election ; and is of all other the most proper act of reprobation , as it stands in opposition to election . hence reprobates are called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rest or residue , in opposition to the elect , rom. . . the nunquam noti , or never known , matth. . . in opposition to the foreknown , and the not written in the book of life , revel . . . in opposition to the written ones , whose names are enrolled in heaven . . it purposes to leave them to final sin . i say final sin ; for god permits sin even in the elect , but final sin only in the reprobate . thus god suffered the nations to walk in their own ways , acts . . and thereby gave them pereundi licentiam . thus he hardneth whom he will , rom. . . and hardening in that place imports a not giving the mollifying graces of faith and repentance , and withal a permission of final sin in the reprobate ; for it is set in opposition to that mercy which bestows those mollifying graces , and thereby prevents final sin in the elect. . it purposes to punish them with eternal damnation for their sin ; and this is stiled among divines pre-damnation , or positive reprobation . and hence reprobates are said to be vessels of wrath , rom. . . made for the day of evil , prov. . . and of old ordained to condemnation , jude , ver. . in the original we have , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of old fore-written or registred to this condemnation ; forewritten , not ( as some would have it ) in scripture-prophecies , but in the eternal decree of god ; the ordained event whereof is notably pointed out by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text. to say that men are fore-written in a decree to condemnation is very proper , but to say that they are forewritten in a prophecy to condemnation , is very incongruous ; for a prophecy is of an event , and not to it as a decree is . in that place where 't is said that christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports not a decree , but a setting forth or lively painting out of christ ; for there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all as in the former text , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to whom before the eyes jesus christ was set forth . but the plain meaning of the former text is , they were decreed to this condemnation , viz. to spiritual judgments ( which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 specially points at ) and by consequence to eternal damnation also . now touching this triple act of reprobation i shall enquire . who is the author thereof ? . what are the things decreed therein ? . to whom those things are decreed ? . what is the impulsive cause thereof ? . who is the author thereof ? even the same great god who is the author of election ; he , who chuses some , passes by others ; he , who hath mercy on some , hardens others . grace and glory are at his dispose ; the keys of heaven and hell are in his hands alone . in some he prevents final sin , by the mollifying graces of faith and repentance ; others he leaves to final sin , actual or at least original . some he raises up out of the hell of their corruption into an heaven of glory ; others he tumbles down from one hell to another , from the hell of iniquity to the hell of misery . this is the almighty potter , who , out of the same lump of corrupted mankind , makes one vessel to honour , and another to dishonour ; and all the while , the earthen pitcher must not strive with his maker , or say , why hast thou made me thus ? but rather hasten down into the abyss of his own nullity and pravity , and from thence adore the infinite heights of sovereignty and equity in the divine decrees . . what are the things decreed therein ? these i shall consider according to the triple act thereof ? . as for the first act of preterition or non-election , the thing decreed is the not giving of grace and glory to the reprobates . . 't is the not giving of grace unto them . not that there is a preterition of them as to all kind of grace ; for reprobates may be children of the kingdom , matth. . . called to the marriage-supper , matth. . . and coming may eat and drink in christ's presence , luk. . . they may be enlightned and partakers of the holy ghost , and taste the good word of god and the powers of the world to come , hebr. . , . and ( which is a very high expression ) they may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to believe in the name of jesus , joh. . . but that there is a preterition of them as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those better things which accompany , and by a near contiguity touch upon salvation , heb. . . as to such a precious faith , love in incorruption , holiness of truth , repentance unto life , real and thorough conversion , as are found in the elect. there is not then a preterition as to all kind of grace , no , nor all kind of preterition as to saving grace ; for god doth will the conversion of reprobates in a double manner . . god wills their conversion , voluntate simplicis complacentiae ; conversion even in a reprobate would make joy in heaven , it would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grateful and well-pleasing to god ; if we believe him swearing by his life , his pleasure or delight is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the wicked mans turning , ezek. . . god delights in his image where-ever it be . . god wills their conversion voluntate virtuali vel ordinativâ mediorum ; for the right understanding whereof i shall lay down four things . . the proper end and tendency of all means is to turn men unto god : within the sphere of the church , such is the end and tendency thereof . why did christ come but to turn every one from his iniquities , acts . ? why did he preach , but that his hearers might be saved , joh. . ? why did the apostle warn and teach every man , but to present every man perfect in christ , col. . ? john's baptism was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , matth. . . church-censures were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . even the delivering to satan was for the destruction of the flesh , cor. . . conversion is the true centre of the means . nay , without the sphere of the church , the true end and tendency of things is such , that god might be seen in every creature , rom. . . sought and felt in every place , acts . . witnessed in every showre , acts . . feared in the sea-bounding sand , jer. . . humbled under in every abasing providence , dan. . . turned to in every judgement , amos . . in a word , the end and tendency of all god's works is that men might fear before him , eccl. . . the whole world is a great ordinance , at it is in it self , preaching forth the power and goodness of god who made it ; and as it is the unconsumed stage of so many crying sins , preaching forth the clemency and mercy of god who spares it , and dashes it not down about the sinners ears . all the goodness and forbearance of god leads men to repentance , rom. . . that piece of gospel [ whoso confesseth and forsaketh his sins shall have mercy ] seems legible in his patience ; for it may be naturally and rationally concluded , that that god , who in his clemency spares men though sinners , will in his mercy pardon them when repenting and returning . this is the true duct and tendency of his patience , even that men might turn and repent . . the tendency of the means to conversion is such , that if men under the administration thereof turn not unto god , the only reason lies within themselves , in their own corrupt hearts . if god purge and men are not purged , 't is because there is lewdness in their filthiness , ezek. . . if he would gather , and men are not gathered , 't is because they will not , matth. . . if he spread out his hands , and men come not in , 't is because they are rebellious , isai. . . if he be patient and long-suffering , and they repent not , 't is because of their hardness and impenitent heart , rom. . . the apostle calls the heretical seducers in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as did turn or transfer the grace of god from its true end or scope , jud. ver . . and what those seducers did doctrinally , that do all sinners practically ; so far forth as they live under the means and turn not , they do thereby transfer and remove the means from their genuine end . . god doth by a formal decree will the means with their tendencies . all ordinances are sealed by the divine will , and go out in its name , and are what they are from its ordination . without this , means are no longer means , but mere empty names and vain shadows . . out of god's formal decree of the menas doth result his virtual will of mens conversion . that god , who doth formally will the means with their tendencies even unto reprobates , doth virtually will their conversion as the true scope and end of those means . hence 't is said , that christ would have gathered the unbelieving jews , matth. . . and god would have all men to be saved , tim. . . viz. in respect of his virtual or ordinative will. hence god is brought in , wishing , oh! that there were such an heart in them , deut. . . oh! that thou hadst hearkened to my commandments , isai. . . and what are these wishes ? surely all the diffusions of light , promulgations of laws , expansions of gospel grace , waitings of divine patience , and strivings of the holy spirit are ( as i may so say ) god's o's after conversion , in as much as they have a tendency thereunto ; and god in willing that tendency , doth virtually will mens return also . excellent is that of learned ames ; deus eminenter & virtuali quâdam ratione eatenus vult salutem hominum , quatenus vocat ipsos ad salutem . thus with this virtual will god doth will the conversion of reprobates . but then you 'l say , if so , god's will is frustrated ; for reprobates are never actually converted . i answer , that god's formal decree is only of the means with their tendencies ; and therefore is not frustrated but fulfilled in the actual exhibition of such means . and god's virtual will ( though it be of the conversion of reprobates ) yet in their non-conversion is not frustrated , because it is not an absolute but conditional will , nisi per ipsos steterit , unless their own voluntary corruption do impede the effect ; which in reprobates it always doth . but you 'l yet reply , then god's will is conditional , and by consequence imperfect . to which i answer with the judicious bishop davenant , that volitions merely conditional agree not with the perfection of the divine nature ; for that were to suspend god's will for a time , and then , post purificatam conditionem , to make it become absolute . but mixtly-conditional volitions , that is , such as are grounded on some absolute decree , may be allowed : as for example , that mixt conditional decree , that if cain or judas believe they shall be saved , is grounded on that absolute decree , that whosoever believes shall be saved . now this virtual will of the conversion of reprobates is not purely conditional , but mixtly conditional ; for it results out of god's absolute decree of the means with their tendencies . wherefore ( notwithstanding these objections ) i conclude , that god doth virtually will the conversion of reprobates , so far forth as the means have a tendency thereunto . these things being thus laid down ; i conceive that the thing decreed in preterition or non-election , is the not giving or working saving grace or thorough conversion in reprobates , in such a sure and insuperable way as in the elect. reprobates have not such intimate in-shining , efficacious drawing , law-engraving , and heart-opening and melting grace as the elect. and this not giving or working conversion in such a way , clashes with neither of the aforesaid wills. not with the will of complacence ; for still if a reprobate did turn or convert , he should be accepted with god : nor yet with the virtual or ordinative will of god ; for still means are means , and ordinances are ordinances , and their true end and tendency is to turn men unto god : i say their true end ; for there is a vast difference between an infallible ordination of means for the working of conversion in men , and a true ordination of means for the same purpose . as to the elect , there is an infallible ordination of means thereunto ; and as to the reprobate , there is a true ( though not infallible ) ordination of the same . the perfection of the non-elect angels was truly ordinated to their perseverance , but not infallibly . the integrity of adam in innocency was truly ordinated to his continuance in obedience , but not infallibly . wherefore non-election or preterition , though it stand not in conjunction with an infallible ordination , yet it carries no contradiction to a true ordination of the means . notwithstanding the decree of non-election or preterition , god may still expostulate with a reprobate , as the apostle did with the galatians , quis te impedivit ? who hindred you from obeying the truth , gal. . ? have you not had many awakenings of conscience , thundrings from the fiery law , wooeings from the gracious gospel , strivings from the holy spirit , and long waitings of infinite patience and forbeance ; and all these to draw you to repentance ? and what hindred you from turning unto me ? what , but your own perverse rebellious heart ? how often have i called and you would not hear ? knocked and you would not open ? moved and you would not stir ? offered christ and heaven and you would not accept ? and why would you not ? let conscience say , if it were not for some base indulged lust ; which , when i had searched after , you have hid it in the secret of your heart ; when i have stript and laid it naked before you , you have sewed fig-leaves and covered it ; when i would have slain and crucified it , you have spared it and laid it in your bosom . well , i can truly say , perditio tua ex te , thy destruction is from thy self alone ; 't is not because thou hadst no means of grace ; 't is not because those means were not ordinated to thy conversion ; 't is not because thy conversion should not have been accepted with me ; no , 't is merely from thy voluntary corruption . . another thing decreed in preterition is the not-giving of glory unto reprobates . but this is not such a not-giving , as if god would upon no terms at all give glory unto them : no ; for the promise [ whosoever believeth shall be saved ] doth both import god's will , and extend in general to all , reprobates as well as others ; but it is a not-giving glory to them in such a sure infallible way as to the elect. heaven is seriously offered to the reprobates , and offered upon the very same terms as to the elect ; but here lies the difference : god gives special effectual grace to the elect , cloaths them in the fine linnen of righteousness , makes them meet for the inheritance in light , col. . . works them for this very thing , cor. . . and at last causes them to arrive safe at heaven . but thus he deals not with reprobates ; for he leaves them without that effectual grace which infallibly leads to glory . . as to the second act of reprobation , viz. the permission of final sin , the thing decreed is double . . the permission of sin in reprobates . . the permission of the finality of sin . . the permission of sin in them is decreed . now what is this permission ? 't is not an ethical permission , as if they might sin by a law ; for this were to unsin sin . 't is not a mere dreaming speculation , as the sleeper suffered tares among the wheat ; for divine providence never slumbers nor sleeps . 't is neither a simple volition , for then god would hinder sinful actions from coming into being ; nor yet a simple volition , for then god should be the cause and author of sin . 't is not such a permission of sin , as if reprobates had no remora's at all in their sinning ; for every beam of light , item in conscience , rod of affliction , striving of the holy spirit , and particle of holy means is a kind of impediment cast in their perverse way . but permission is an act of providence issuing forth from god , not as he is a righteous legislator , but as he is the supreme rector and provisor , moderating in all events . hence the scripture owns god's mission in joseph's sale , gen. . . gods commission in ahab's seduction , kings . . god's bidding in shimei's cursing , . sam. . . and god's hand and counsel in christ's crucifixion , acts . . more particularly ; 't is such an act of providence as carries with it , first , an administration of such objects and circumstances ; which are good in themselves ; yet occasionally like achan's golden wedge draw out mens corruption into act ; then a suspension or nondonation of such grace and means as would effectually and de facto prevent the commission of sin ; next , an actual concurrence of the holy one to the material act or entity of sin , though not in the least measure to the anomy or sinfulness thereof ; and withal a bounding sin in its measure and duration , and ordering sin to his own glory . thus god permits sin , and permits it volent : for none will say that he doth it nolent ; therefore all must say , that he doth it volent . and in all this , neither can the reprobate ery out of hard measure ; for in the same manner god permits the sins of the elect : nor can the least blot light upon the holy one ; for which of all these may he not justly do ? may not he marshal objects ? then he may do nothing in his own world. not so much as proclaim his law ; for sin will take occasion thereby : no , nor his gospel neither ; for grace will be turned into wantonness . may not he suspend his efficacious grace ? then grace is not his own ; but if it be , by what law is he bound to give it ? if there be no such law , why may he not suspend it ? but if there be , how can he permit sin , seeing he is bound to give such grace as will actually prevent it ? but you 'l say , permission is no such suspension of grace , but a leaving a man in manu consilii sui , a dimission of him to his own genius and free will ; if so , then how doth god hinder sin ? doth he in hindring sin offer violence to man's liberty , as in permitting it he leaves him thereunto ? surely , if god hinder it , it must be by some kind of grace or other ; and therefore if he permit it , it must be by some suspension of grace , or not at all . but to go on . may not he concurr to the material act of sin ? then how much motion is there independent from the first mover ? how much entity is there independent from the being of belings ? may not also the great clock of the world stand alone without the everlasting arms , and all the creature-wheels therein go alone , without any touch of providence ? lastly ; if god did not bound sin , would not that moral monster soon devour all religion and humanity ? and if he did not order it to his own glory , how should light come out of darkness , and order out of confusions ? in a word : god in great wisdom permits the folly of sin ; in providential power the weakness thereof ; and in unspotted purity the pollutions thereof . . the second thing decreed is the permission of sins finality ; and this is the critical difference between the elect and reprobate . god permits sin in the elect , but sins finality only in the reprobate . now how doth god permit sin's finality , but by that blinding and hardning of reprobates , which is so frequent in scripture ? but how doth he blind and harden them ? not by infusing the least drop of malice into their hearts : no , darkness may sooner issue from the sun , than blindness from the father of lights ; and drought may sooner issue from the sea , than hardness from the father of mercies : but he doth it in a double manner . . deserendo , or by way of negation . dicitur deus ( saith st austin ) excaecare quando non illuminat , indurare quando non emollit . every reprobate is born with a veil upon his eyes , and a stone in his heart ; and in that condition god leaves him , not imparting to him such enlightning and mollifying grace as he doth unto the elect. not such enlightning grace ; and hence reprobates are called blinded ones , rom. . . nor such mollifying grace , and hence they are called hardened ones , rom. . . in this negative blinding and hardening , doth properly and formally consist the permission of final sin . for as god doth impede final sin in the elect , by irradiating and softning them by his grace ; so he doth permit final sin in the reprobate by not irradiating and softning them thereby . . judicando ; or by way of penal infliction . after many rebellions against light , god at last gives men up to a reprobate mind , void of all spiritual judgment ; to a fat heart , void of all spiritual sense ; to a spirit of slumber , such as wakes not under the loud calls and roaring judgments of heaven ; to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a brawny hardness and sensless obduration , such as feels nothing , no not the weighty mountains of sin and wrath lying on the soul. and this he doth partly by a tradition to satan , who rules in darkness and hardness , and hath a wonderful art to promote and aggravate both these in the children of disobedience ; partly by a giving them up to their own lusts , which are the most intimate devils of all , and by degrees put out the eyes , and obstinate the hearts of men ; partly by presenting such objects as occasionally prove snares and stumbling blocks to them . hence we find in scripture an ensnaring table , psal. . . a destroying prosperity , prov. . . a sin-irritating law , rom. . . a death-savouring gospel , cor. . . an enraging adversity , such as makes them like a wild bull in a net , isai. . . with many more like providences , which occasionally harden and blind men into further degrees of sin and wickedness . now this judicial hardning and blinding is neither to be found in all reprobates , but in the grand rebels ; nor yet only in reprobates , but in the elect , at least some of them . hence that out-cry , o lord ! why hast thou made us to err from thy ways , and hardened our hearts from thy fear ? isai. . . only here is the difference ; this judicial blinding and hardning in the elect is but partial ; all the holy light is not out , all spiritual tenderness is not gone . wherefore in that place they groan after a return ; but in the reprobate it is more total . again , in the elect it is but for a time ; through auxiliary grace the closed eyes will open again , the stony heart will melt again : but in the reprobate it is final , the darkness is upon them till they come to utter darkness , the stone is in them till they come to hellish obstinacy . wherefore in them 't is a kind of sealing up of damnation . negative blinding and hardning suffices to the permission of final sin , but judicial is an earnest of final perdition . . as to the third act of reprobation , the thing decreed is eternal damnation ; hence reprobates are said to be made for the day of evil . neither can any man doubt that there is such a decree ; for god doth actually condemn them in time , and both reason tells us , that whatsoever god doth , even in his judgments , he doth it volent ; and scripture tells us , that whatsoever he doth , he doth it according to the counsel of his own will ; wherefore both assure us that there is such a decree . but you 'l say , doth not that promise [ whosoever believeth shall be saved ] both import god's will , and extend even to reprobates , and how then can god decree their damnation ? which way can both these wills stand together in the heart of god ? i answer ; 't is true that the promise doth both import god's will , and extend to reprobates ; nevertheless it very well consists with the decree of damnation , and this will appear by a double distinction . . let us distinguish the decrees of god : some of them are merely productive of truths , others are definitive of things which shall actually exist . the first are accomplished in connexions , the last in events . to clear it by scripture instances : the decree , that david should be king of israel , was definitive of a thing ; but the decree , that if saul obeyed , his kingdom should have continued , sam. . . is but productive of a truth . the decree that david should not be delivered up by the men of keilah , was definitive of a thing ; but the decree , that if he had staid there they would have delivered him up , sam. . . was but productive of a truth . the decree , that jerusalem should be burnt with fire , was definitive of a thing ; but the decree , that if zedekiah did go forth to the king of babylon it should not be burnt , jer. . . was but productive of a truth . moreover , that there are decrees definitive of things , is proved by the events ; that there are decrees productive of truths , is proved by the connexions ; if there be no such connexions , how is the scripture verified ? but if there be , how are these things connected ? there is no natural connexion between saul's obedience and his crown , david's stay and the keilites treachery , zedekiah's out-going and jerusalems firing : wherefore these connexions do flow out of god's decrees as productive of truths . now to apply this distinction to our present purpose : the decree of damning the reprobate for final sin is definitive of a thing ; but the decree imported in the general promise , is but productive of a truth , viz. that there is an universal connexion between faith and salvation ; such a connexion , that reprobates themselves , if believers , should be saved . now these two decrees may very well stand together ; for decrees definitive of events contradict not decrees productive of truths ; unless the event in the one decree contradict the truth in the other . wherefore if ( which is not ) there were a decree of damning reprobates , whether they did believe or not , it could not stand with the general promise ; for the event of that decree would contradict the truth of the promise . but the decree ( such as indeed it is ) of damning reprobates for final sin , may well consist with the general promise ; for the event of that decree no way crosses the truth of the promise . reprobates are damned for final sin , that 's the event of one decree ; and reprobates , if believers , shall be saved , that 's the truth of another : both which may well consist together . . let us distinguish the objects of these decrees ; the objects stand not under the same qualifications as to both of them . the decree of salvation upon gospel terms respects men as lapsed sinners ; but the decree of everlasting damnation respects them as final sinners ; and so there is no inconsistency between them . thus much by way of answer to the objection : yet withal , before i pass on to the next thing , suffer me a little to stand and adore the stupendious abyss of the divine decrees . the elect arrive at heaven , yet by the way see hell flaming in the threatning ; the reprobate sink to hell , yet by the way see heaven opening in the promise . the elect cannot live and die in sin , but they will be sub gladio ; the reprobates cannot repent and return , but they will be sub corona . tremble , work and watch , o saints , for the holy one thunders out from heaven in that sacred sentence , if you live after the flesh you shall die . repent , return and believe , o sinners , for the divine philanthropy wooes you in those real undissembled offers of mercy , whosoever believes shall be saved ; whosoever forsakes his sins shall find mercy . here , o here , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the manifold wisdom of god ; a fit reserve for the apocalypse of the judgment day , whose clear light will display these wonderful consistencies before men and angels . . having dispatched the things decreed in reprobation , i procede to speak of the persons to whom these things are decreed ; and here i shall consider , . what they are for quantity . . what they are for quality . . what are they for quantity ? they are certain individual persons . as some certain individual persons are chosen , so others are passed by ; as some are by name in the book of life , so others are by name left out of it . there is a great difference between the reprobation of sin and the reprobation of sinners : the reprobation of sin issues from the sanctity and holiness of god's will ; but the reprobation of sinners issues from the sovereignty and justice thereof . the reprobation of sin is universal , and without any distinction of persons ; god hates sin where-ever it be , be it in his own beloved jedidiahs , 't is an abominable thing , such as his soul abhorrs : but the reprobation of sinners is particular ; esau and not jacob was hated ; judas and not peter was a son of perdition . indeed he that denies particular reprobation , must by necessary consequence deny particular election ; and he that asserts an election of some individual persons , doth , in eodem rationis signo , assert a reprobation of others . . what are they for quality ? i answer in two particulars . . reprobation , as to the first and second acts thereof , viz. preterition , and permission of final sin , respects them as lying in the corrupt mass. this appears by those names and titles whereby reprobation is set forth and described in scripture : there 't is hatred , and god hates none but sinners ; 't is hardening , and god hardens none but such as are in a corrupt estate ; 't is abjection or casting away , and god doth not cast away an upright one , or a man standing in integrity ; 't is , not knowing , and god knows and approves every sinless creature ; 't is , not shewing mercy , and that supposes men to lie in a state of misery , or else they are not capable of mercy , or the denial thereof . wherefore i conceive that in preterition , and permission of final sin , men are considered as lying in a corrupt and undone condition . . reprobation , as to its third act , viz. the decreeing of damnation , respects them as final sinners . 't is true , every sin , as sin , is in it self intrinsecally meritorious of damnation ; but through gospel grace in jesus christ , no sin but such as is final , doth actually produce damnation . god condemns none but for final sin , and decrees to condemn none but for it . those vessels of wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fitted to destruction , rom. . . are ( as i take it ) final sinners only . great sinners may be vessels of mercy , and repent unto life eternal ; but final sinners are vessels of wrath and fitted to destruction . god swears by his life , that he hath no pleasure in the death of the wicked , ezek. . . not unless he be a final sinner , in whom there is no true turning or repenting : not in such a way as to leave no place or room at all for conversion ; for the sinners turn is in the text opposed to his death , and opposed as a thing more destrable to god than his death . should the decree of damnation objectively terminate on a sinner , merely as a sinner , there could be no place or room for repentance ; but if it terminate on him as a final sinner , there is no such obstruction at all . wherefore i conceive , that as god condemns none but for final sin , so he decrees to condemn none but for the same ; and by consequence , that decree respects them as final sinners , that is , they are first considered as final sinners , and then the decree of damnation terminates on them . object . but here an objection meets me ; god condemns none but final sinners , and decrees to condemn none but such ; yet hence it follows not , that the decree of damnation respects them as final sinners , or that they were considered as such antecedently to that decree : for god saves none but final believers , and decrees to save none but such ; yet from thence it follows not , that the decree of salvation respects them as final believers , or that they were considered as such antecedently to that decree : for ( as hath been laid down before ) faith and salvation are comprized in one and the same decree ; and therefore there is no antecedency of faith to salvation in the very decree , but only in the execution thereof . answ. to which objection i answer , that between the two cases there is a triple difference , which ( if considered ) will make it appear , that the consequence which fails in the one case , doth hold good in the other . . these two propositions [ god decrees to save none but final believers , and , god decrees to damn none but final sinners ] must be taken in a different meaning . when we say , god decrees to save none but final believers , the meaning is not , final believers so preconsidered antecedently to that decree ; for faith and salvation are comprized in one decree ; but final believers so to be made by force of that decree . but when we say , god decrees to damn none but final sinners , the meaning is not , final sinners so to be made by force of that decree ; for god's decree makes no man a final sinner ; but final sinners so preconsidered antecedently to that decree . wherefore , from that proposition , [ god decrees to save none but final believers ] it cannot be concluded that the decree of salvation respects them as final believers : but ( because of the different meaning ) from that other proposition , [ god decrees to damn none but final sinners ] it may be rightly concluded , that the decree of damnation respects them as final sinners . . there is an immediate contact between grace and glory ; hence these two may very aptly be comprized in one decree , and if so , final faith is not preconsidered to the decree of salvation . but between preterition or permission of sin and damnation there is no immediate contact ; for the act of the creature , even his final sin , comes between : hence preterition or permission and damnation cannot ( according to our understanding ) be congruously comprized in one decree , but in distinct decrees ; and if so , final sin is preconsidered to the decree of damnation . for no sooner doth the decree of preterition and permission pass in the divine will , but therein , as in a glass , there is a prescience of final sin ; and thereupon passes the decree of damnation . but you 'l say ; neither is there such an immediate contact between grace and glory , as you assert ; for between the donation of grace and glory the act of the creature , viz. final faith , doth intervene . i answer ; 't is true , it doth intervene , but as a fruit or effect of that donation ; it doth intervene , but that donation hath a causal influence and attingency into the creatures act , and its perseverance : wherefore it so intervenes as not to break the immediate contact in the least measure . but between preterition or permission and damnation the creatures act , viz. final sin , doth intervene , not as an effect of preterition or permission , but as a fruit of man's corrupted and depraved will ; and that intervention cannot stand with an immediate contact . wherefore there being distinct decrees , first preterition and permission are decreed , and then ( upon the prescience of final sin ) damnation . . the third difference is that of the apostle , the wages of sin is death , but the gift of god is eternal life through jesus christ our lord , rom. . . eternal life is a gift freely given ; therefore the consideration of final faith is not a prerequisite to the decree of salvation : but death is wages exacted by the intrinsecal merit of sin , and paid only to a final sinner ; therefore the consideration of final sin is a prerequisite to the decree of damnation ; without that consideration i see not how it can be decreed as wages . but you 'l say , is not eternal life also a reward of faith and holiness ? and how then can that be decreed as a reward without a preconsideration of these ? i answer ; eternal life is a reward , but 't is a reward of pure grace , 't is grace upon grace , glorifying grace upon sanctifying ; therefore to the decreeing thereof , as a reward , it suffices that it be decreed to believers and saints . not believers and saints so preconsidered to that decree ; for grace and glory ( being both mere gifts , and gifts of immediate contact ) are comprized in one decree ; but believers and saints so to be made by force of that decree , and so to be made before they wear the crown . this is enough in the decreeing of a reward so purely gratuitous . but in eternal death there is nothing at all gratuitous ; all is mere wages and pay for sin , sin doth really and intrinsecally merit it . wherefore eternal death , as such wages , is decreed only to final sinners . not final sinners so to be made by force of god's decree , for that makes no man a final sinner ; but final sinners so preconsidered to the decree of damnation : for , without that preconsideration , it is not , as i conceive , decreeable as wages or pay due unto them . to shut up this point in a word . reprobation , as to the decree of preterition and permission , respects men as lapsed sinners ; and as to the decree of damnation , respects them as final sinnets . . what is the impulsive cause of reprobation ? to which i make answer . . as for the decree of preterition and permission of final sin , it is from god's will , as cloathed with supreme sovereignty . god passeth by and hardneth whom he will. this appears in two particulars . . first , god doth not give so much as the gospel-means unto some men . he suffered all nations to walk in their own ways , acts . . some sin and perish without law or gospel ; all the law they have is the dark glimmering of nature , and all the gospel they have is the patience and goodness of god leading to repentance . the sun , moon and stars are divided to all nations , dent. . . but jesus christ , a sun of infinite light and lustre , shines in a narrower compass on the earth than the finite sun ; the moon is lesser than the earth , the visible church than the world of men. the apostles , those stars of light , must not shine in asia and bithynia , acts . , . by what way is this evangelical light parted ? surely by the divine will alone ; the difference is not from the worthiness or unworthiness of men : for those in asia and bithynia were as good as others . christ was manifested to a thief , and not to a socrates or plato . rebellious israel hath the light of the word in it , and a more flexible nation , which would hearken thereunto , wants it , ezek. . , . impenitent corazin and bethsaida have a visible deity before them in christ's miracles , when poor tyre and sidon , much nearer to repentance , hath it not , matth. . . in all which the sovereign will of god is to be adored ; for that is it which divideth between the light and the darkness . . in the visible church , the orb of gospel-light , god doth not give saving grace unto all . 't is true , the mercy of god is so immense , that all the sins of men are but as the drop of the bucket to it ; the blood of god is so meritorious , that all the crimson crimes in the world are as nothing to it ; and the spirit of god is so almighty , that all the chains of hardness and unbelief fall off before his converting grace . nevertheless this immense mercy doth not pardon all ; this meritorious blood doth not wash all ; nor this almighty spirit doth not convert all unto god. oh the wonderful abyss of the divine counsel ! all men naturally lie in bloody pollution , and god saith to one , live , and not to another ; all are as it were one entire rock of obstinacy against god , and he calls abraham's children out of one part of the rock , and leaves all the rest to be rock still . all are dead in sins and trespasses , nay , and sealed up in their graves with a stone of hardness and unbelief ; and one grave-stone is rolled away , and the dead under it raised up by almighty grace , and not another . external revelation is all over the church , why is not the inward holy unction so too ? the gospel sounds in every ear , why do not all hear and learn of the father ? the gospel calls and knocks at every door , why are not the demonstrations of the spirit , and the drawings of the father in every heart ? the gospel says in general , whosoever will , may take the water of life freely , why doth not god work the will in all ? why are any dimissi libero arbitrio , left to the miserable servitude of their own free will ? here there is no other resolution but that of the apostle , he will have mercy on whom he will have mercy , and whom he will he hardneth ; and beyond this we can only wonder , and in quodam mentis excessu cry out , oh the depth ! cur hoc illi operetur ( saith st. austin ) illi non operetur , metuentem me & trementem judicia ejus inscrutabilia & incomprehensibilia nolo interroges , quia quod lego ercdo & revereor , non autem discutio . and , ne dicas deo interrogando , quae est voluntas tua ? sed tremendo , fiat voluntas tua . and again ; posset deus ( saith he of wicked men ) ipsorum voluntatem in bonum convertere , quoniam omnipotens est ; posset planè , cur ergo non fecit ? quia noluit ; cur noluerit ? penès ipsum est . if there were any thing extra deum moving him to the decree of preterition and permission , it must needs be sin , either original or actual , or final impenitency and infidelity therein ; but none of all these moved god thereunto : not original sin ; for this is the common blood wherein all men , elect as well as reprobate , lie by nature . and this is st. ambrose's mirum , touching infants ; ubi actio non offendit , ubi arbitrium non resistit , ubi eadem miseria , similis imbecillitas , causa communis est , non unum esse de tanta parilitate judicem ; quales reprobat abdicatio , tales adoptat electio . indeed original sin makes all men reprobable ; for all are by nature children of wrath , transgressors from the womb , an unclean and corrupt seed , lying in bloody and abominable pollution ; fit and worthy to be put away from the holy one as dross , and for ever to be cast out into utter darkness : but it makes no man a reprobate ; for the elect are as deep in this filthy mire as others . nor yet doth actual sin do it ; for jacob was loved and esau hated before they had done good or evil . artaxerxes decreed that jerusalem should not be built again , because upon search of his records he found that it had been a rebellious city , ezra . , . should god have founded his decree of preterition and non-election on a prescience of humane rebellion , the holy city of the church had never been built , nor the divine image ever repaired therein : all men had eternally lay as sodom and gomorrah in the dust and rubbish of adam's fall , with a line of spiritual confusion stretched upon them . who is there that lives and sins not ? what man on earth hath not rebelled , and vexed god's holy spirit ? even little infants rebelled in voluntate adae ; and besides , imbecillitas membrorum infantilium innocens est , non animus infantium . neither yet doth final impenitency and infidelity do it ; for there is no final impenitency and infidelity but such as is permitted ; and permitted it is not , but out of the decree of preterition and permission ; wherefore that decree cannot be caused thereby . final impenitency and infidelity may be considered two ways ; either as being in actual existence , or else as foreseen by the divine prescience : but neither way doth it cause the decree of preterition and permission , but presuppose the same . not as it is in actual existence ; for final impenitency & infidelity come into being after permission , and permission flows out of the decree ; wherefore final impenitency and infidelity coming after permission , are not the cause of the decree out of which permission doth issue . nor yet as it is foreseen by the divine prescience ; for the decree of preterition and permission is that very glass wherein final impenitency and infidelity are foreseen : for had god made no decree of preterition and permission , he had seen all men repenting and believing , as the fruit of his effectual grace unto all ; had he made that decree universally touching all , he had seen no man repenting and believing . wherefore final impenitency and infidelity , as foreseen , do not cause but presuppose the decree . in a word ; i conclude , that the decree of preterition and permission doth merely depend upon the supreme and sovereign will of god. neither is there any colour of injustice in all this ; for . non-electio ( as suarez hath it ) non est poena , ut culpam praerequir at ; sed est quaedam negatio gratuiti beneficii , quod deus ut supremus dominus negare potest . god may do what he will with his own ; election ( the primum indebitum ) is god's own , therefore he may pass by whom he pleaseth : the holy spirit ( the fountain of all faith and repentance ) is god's own , therefore it may breath only where it lists . all souls and graces are god's own ; therefore he may infuse or not infuse graces into souls ad placitum . neither is it imaginable that god should be obliged to give restituent grace to fallen man , when he was not obliged to give custodient grace to the innocent angels . if faith and repentance are the gifts of god , may he not suspend them ? if he be bound to give them , why is there ae peradventure put upon some mens repentance , tim. . ? why a cannot upon some mens faith , john . ? why a perhaps upon some mens forgiveness , acts . ? why aforbidding upon the means of grace , acts . ? why a manifestation to disciples and not to the world , joh. . ? why a revelation to babes and not to the wise and prudent , matth. . ? in short ; god's election must be either arbitrary or necessary ; if necessary , how is his election free ? if arbitrary , how is non-election unjust ? the donation of faith and repentance must be grace or debt ; if debt , why is not the veil off from every eye , and the stone out of every heart ? why is not grace as common as nature , and saintship as humanity ? but if grace , then where it is conferred , it is freely conferred out of self-moving mercy ; and where it is denied , it is justly denied out of unaccountable sovereignty . . in the permission of final sin there is much of sovereignty , but nothing of injustice ; the great god is absolutus faber suae permissionis ; he could let legions of angels at once drop out of heaven into hell ; he could let innocent adam ( as rare a piece as he was ) break himself all to shivers by a fall ; and what may he not permit sinful worms to do ? what are creatures to him ? if they miscarry , how many thousand thousand worlds are there in the bosom of his omnipotence ? if he suffer all nations to walk in their own ways , he doth but let a drop fall off the bucket , or a small dust fly off the ballance ; he doth but leave vanity to its own lightness , and a quasi-nothing to its own nullity and defectibility . if he suffer sinful man to run into sin , and that finally , he doth but leave the dog to his own vomit , the swine to his own mire , the viper to his own poyson , a corrupted piece of old adam to act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of his own , as the expression is , joh. . . he doth but let the fountain of blood flow out , the corrupt flesh putrifie , the vitious womb of concupiscence conceive and bring forth , and the depraved will of man forge out its own iniquities , and fetter and intangle it self with the cords and bonds of its own voluntary rebellions ; and what injustice can be in all this ? especially seeing this permission is not a subtraction of any inherent grace , but only a suspension of assistent grace as de facto would impede sin . if god be bound to afford such grace , where is the charter of that engagement ? if he be not bound thereunto , where is the injustice of that suspension ? the saints before a temptation , cast down their souls before god and cry out , nèinducas , lead us not into temptation ; and after a victory , they cast down their crowns before him , and sing out , thanks be to god who giveth us the victory through jesus christ. wherefore when sin is prevented , god's free grace is to be praised ; and when sin is permitted , god's absolute sovereignty is to be adored . . justice in god is agere juxta condecentiam bonitatis & veracitatis suae ; therefore the decrees of preterition and permission must needs be just , because they cross not either his goodness or his truth . not his goodness ; for that doth not necessitate him either to diffuse one drop of grace unto fallen man , or to prevent one jot of sin in him : nor yet his truth ; for ( notwithstanding the decrees of preterition and permission ) all the promises in the great charter of the gospel are yea and amen , not a tittle thereof fails or falls to the ground . . as the decree of preterition and permission is from god's will , as cloathed with sovereignty ; so the decree of damnation is from god's will , as cloathed with justice . in the former god acts as supreme lord , according to his transcendent sovereignty ; in the latter god acts as a righteous judge , according to his vindictive justice . now here i shall offer my thoughts in two positions . . the final sin of reprobates is not properly the very cause of the decree of damnation ; it is the proper very cause of damnation , but not of the decree it self . that passage in scotus is remarkable ; non est aliqua causa propter quam deus effectivè reprobat , in quantum est actio in deo ; quia tunc deus esset passivus . what is moved by a thing ab extra , seems in order of nature before that motion to be in potentia , and in that motion to be passive in some degree . but god's will in all its decrees , even in that of reprobation , is a pure act , perfectly excluding passiveness and potentiality , and by consequence motion ab extrá . . the final sin of reprobates , though it be not properly the cause of the decree it self , yet it is conditio in objecto necessaria , making men meet objects for the decree to terminate upon . the vessels of wrath are fitted to destruction . final sin as produced in actual existence fits them for actual destruction ; and final sin , as foreseen in the divine prescience , fits them for a decree of destruction . where final sin is foreseen , there the decree of damnation terminates ; and where final sin is not foreseen , there the decree of damnation terminates not . after all thy wickedness , woe , woe unto thee , saith the lord , ezek. . . hells woes are after final wickedness , and the decree of hells woes are after the prescience of final wickedness . in a word ; that which causes men to be capable objects for the decree of damnation to terminate on , is the final sin which is in the unrighteous will of man ; and that which causes the decree of damnation to terminate on them , is the vindictive justice , which is in the righteous will of god. in tophet the torments are as unquenchable fire . the final sin is as much wood , and that which kindles it is vindictive justice breathing out from the righteous will of god ; in all which there is nothing at all but exact righteousness . god may say to man , thy perdition is of thy self , and man must say to god , thou art righteous , o lord in all thy ways . i will shut up all with an answer to an objection . you will yet say , god's justice is not cleared in this point ; for the decree of preterition and permission is merely out of sovereignty , and upon this preterition and permission doth infallibly follow final sin , and upon final sin doth infallibly follow eternal damnation : wherefore hereby god is made the great author of the reprobates sin and damnation . to which i answer in three propositions . . 't is true that upon preterition and permission final sin doth infallibly follow . when god gave them up to their own lusts , they walked in their own counsels , psal. . . when he suffered all nations to walk in their own ways , they did so , acts . . if upon god's permission man's sin follow not , then ( which is very strange ) god may permit that which yet will never be . but . upon preterition and permission final sin doth infallibly follow ; but not as an effect from a true cause , but as a consequent upon its antecedent . hence god is no more the author of sin , than the sun is of the darkness which follows upon its departure . also the objectors may be asked , doth not god foreknow that the creature set in such a state and order of things will finally sin ? foreknowing this , doth not he willingly and actually set the creature in that state and order ? from or upon this setting the creature in that state and order , doth not its final sin infallibly follow ? i suppose they will deny nothing of all this ; yet they will by no means say that god is the author of sin , neither need they say so ; for in sins following there is only sequela ordinis , and not sequela causalitatis . moreover , god , in preterition and permission , doth not subtract from men any creaturedue , but suspend such special effectual grace as is undue unto them . this is clear ; for preterition and permission respect men as sinners lying in the corrupt mass , and to sinners god owes nothing but punishment . verbum [ debet ] venenum habet , nec deo propriè competit , qui non est debitor nobis nisi fortè ex promisso , saith peter lombard . if god be bound to give special effectual grace to all , shew me a promise for it ; if he be not bound , the suspension of that grace can in no wise make him the author of sin. wherefore final sin is indeed no fruit of god's reprobating will , but the proper issue of man's perverse will. and this is one grand difference between election and reprobation ; election doth effectually work final faith and holiness in the elect , but reprobation doth not effect the least drop of sin or malice in the reprobate . faith and holiness come down from heaven , out of the bosom of free grace ; but sin and malice grow at home in the reprobate's own heart , dea non operante sed permittente . . hence it follows , that god is the author of the reprobate's damnation only as a just judge inflicting the same for final sin : god's vindictive justice is the inflicting cause of damnation ; but man's final sin is the proper meritorious cause thereof . and thus god is perfectly justified in the decree of reprobation , because that final sin of reprobates , which follows consequently upon god's preterition and permission , doth flow effectively from man's perverse and corrupt will ; and that everlasting damnation of reprobates , which is inflicted by god as a righteous judge , is also merited by a man as a final sinner . chap. vi. of the work of creation . having treated of the divine will as to its eternal decrees , i procede to speak thereof as to its external works , which are ( as it were ) the royal display thereof . and that there may not be a chasme in my discourse , i shall first touch upon creation as the first of god's ways . there are besides the ens entium , three several worlds or ranks of beings , viz. spiritual , material and mixt ; the first , is the intellectual world , made up of those invisible glories , spirits by nature , angels by office , principalities and powers , spiritual stars of light and flames of love , all of them at first inhabitants of that pure spiritual body the heaven of heavens ; but afterwards part of them were for their proud apostasie cast into hell. the second is the world of visible wonders ; the stupendious heavens eyed with a glorious sun , and spangled with moon and glittering stars , encircling all the rest with their spherical stories , and wheeling round about with an indefatigable motion , spinning out time for all the world , and with admirable influences hatching and hovering over all the living creatures . under these is the vast air , encompassing the earth and sea , coated with woolly clouds , and those sometimes laced with the curious rain-bow ; every morning putting on the bright-shining robes of light , and at evening exchanging them for the black mantle of the night : now all on a flame with flashes of lightning , and anon all in a sea with the bottles of heaven : sometimes rent in pieces with thundring tempests , and then made up again into serenity , and clear as a molten looking-glass . this is the fan of all creatures breathing on the earth , and it self is fanned with various winds : this is the inn where the visible species , the imagery of the worlds beauty and glory , and the audible species , the multiplied progeny of sounds and voices , lodge together : this is the common road , where the influences of the heavens and the vapours of the earth , the beams of the sun and the sweet perfumes of herbs and flowers meet and embrace each other in their passage . within this is the massie earth the centre of the world , hanging upon nothing , inwardly boweled with rich minerals and precious stones , and outwardly teeming with numberless births of grass and corn , shaded with trees and woods , and laughing with odoriferous herbs and flowers , bubling with lively springs and fountains of water , and admirably enterlaced with gliding streams and rivers , inhabited with strange variety of beasts , and lorded with man. and the girdle of this earth is the wonderful sea , swadled with clouds , swarming with fishes , lodged and locked up in the hollows of the earth , and from thence secretly winding and straining its moisture into the inward veins thereof : now swelling with the pride of winds and waves , as if it meant to swallow up heaven and earth ; and then sinking down again into its den , as if it were afraid to be drunk up by the little sands . the third is the mixt world , the mariage or copula of the other two , made up of men ; whose immortal souls claim kindred with the world of angels , and whose earthen bodies are the breviaries and epitomes of the visible world ; virtually summing up the elements in their harmonious mixture , the plants in their life , the beasts in their senses , and the heavens , with the sun , moon and stars in their heads , eyes and beautiful faces . now touching all this catalogue of beings i shall briefly demonstrate three things . . that all these beings had a beginning . . that their beginning was from god. . that it was from god as a free agent , and according to the counsel of his own will. . all these things had a beginning ; and this i prove three ways . . i argue ex absur do ; if they had no beginning of being , then every one of them is a god by nature , a jehovah in self-beingness , and an alpha in primacy : if they had no beginning of duration , then are they all inmates in god's eternity , copartners in his immutability , and ( which is a step higher ) possessors of his infinity , and boundless beings without any limits of being : for what imaginable limits of being can they have , which want a beginning , which is the first limit of being ? . the motions of the creatures evince this ; the elements have their enterchanges , the earth its seasons , the sea its tides , the air its winds , the stars their courses , the moon her variations , the sun runs its race between the tropicks , the heavens , the common carriers of all the rest , turn about with an uncessant motion ; nay , the immaterial angels and rational souls are never without some motions in their understanding and will ; neither can they do any thing without a change , because their being and their doing are two things . now what do all these motions speak but a first mover , a beginning at some first point , and a measure of time ever since ? such moveable beings cannot be measured with eternity ; for that is unmoveable and unvariable , but these are in motions and mutations ; that is instantaneous and simultaneous , but these are under a flux of priority and posteriority in their motions and mutations : wherefore it must needs be that these had a beginning . . if these had no beginning , then what shall we say of the years , days and minutes past ? are they finite or infinite ? if finite , then numerable , and there was a beginning ; if infinite , then how past ? infinity cannot be passed over ; but and if it could , then there are infinite numbers of minutes past , infinite numbers of days past , and infinite numbers of years past , and ( because there cannot be infinito infinitius ) by most necessary consequence , there are as many years past as days , and as many days past as minutes , which is utterly impossible ; therefore these things must needs have a beginning . . the beginning of all these was from god. the scripture speaks evidently ; in the beginning god created the heaven and the earth , gen. . . of him and through him and to him are all things , rom. . . he that built all things is god , heb. . . when we look upon the stately palace of the world , roofed with the glorious heavens , floored with the fruitful earth , chambered with the cloudy air , watered with the stupendious sea , and furnished with all variety of creatures ; we cannot dream of any other architect but god alone . and ( because job bids us speak to the earth , job . . and the psalmist tells us that there is a language in the heavens , psal. . , , . and the apostle asserts that there is a witness of god in the rain , acts . . ) therefore suffer me to parly their original out of their own mouths , creatures , whence came you ? ex nihilo . what , ex nihilo ? how then came you over that vast infinite gulf which lies between nothing and being ? infinite power filled it up to make our passage . but since you came over , where do you stand ? in a being betwixt two nothings , nothing negative and nothing privative . and who set you there at first ? the first and chief being , who is ipsum esse , suum esse , infinitum esse , infinitè elongatum à non esse . but whence had you all that truth and goodness which is in you ? our truth is but a beam from his infinite verity , and our goodness the redundance and super-effluence of his infinite goodness . and whence came all these numbers and hosts of beings ? out of perfect unity ; every one of us is numbred by our finiteness and composition , and every number is from infinite simple unity . monas est principium & radix omnium ; there is but one god of whom are all things . but how came you into such ranks ? why have not the elements life , the plants sense , the beasts reason , and men angelical perfections ? when infinite power brought us out of nothing , infinite wisdom shut up every one of us within the bounds of his proper being . but your beings being of such different sorts , how came you to be so kind each to other ? the clouds drop down rain on the earth ; the earth brings forth grass ; that feeds the beasts ; and these serve for man , the breviary of all , and steward of all . all these and innumerable more links of amity were made by the god of order . but if you be of god's own make , shew me your tokens . 't is most apparent that all beings must be from the chief being , all truth from the first truth , all goodness from supreme goodness , all numbers from perfect unity , and all ranks and orders from infinite wisdom ; and this chief being , first truth , supreme goodness , perfect unity , and infinite wisdom can be no other than god alone . but if this satisfie not , you may yet further see god's glorious immensity in the vast capacious heavens , his invariable immobility in the unmoveable earth , his faithfulness in the great mountains , his unsearchable judgments in the great deep , his dreadful justice in the devouring fire , his wonderful omniscience in the sun the rouling eye of the world , his transcendent beauty in the varnish of the light ; the plain foot-steps of the eternal power and godhead in every creature , and the glorious impress of his own image and likeness in men and angels . thus the very creatures themselves tell us , that their beginning was from god. . their beginning was from god as a free agent , and according to his own decree ; for either god did produce them naturally and necessarily , or else freely and voluntarily . not naturally and necessarily ; for then he should produce things ad extremum virium , and so ( besides these beings ) produce all the possible beings producible by his glorious omnipotence , all the possible orders and congruities contrivable by his unsearchable wisdom , all the possible goodness effluxive out of his infinite goodness , and all the possible numbers which his infinite unity can bring forth into being and produce them all as early as eternity it self ; and all of them so produced must be necessary beings as well as god himself : in all which many great contradictions are involved . wherefore it remains that he did produce them voluntarily and according to his own decree ; the will of god was the first mover in this great work. 't is true that the world is ( as damascene stiles it ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a kind of redundance of god's infinite goodness ; but not a drop of this goodness runs out ad extrà but by his good pleasure . 't is true that there is the various and admirable wisdom of god in this work ; but that wisdom shews forth never an order or rank of being , unless it be taken into the divine decree , and so become the counsel of his will , according to which he worketh all things . 't is true that the eternal power and godhead are clearly seen in the creation ; but these had never shewed themselves at all , if the divine will had not spoken the word . god made all things by the word of his power ; that is , the divine will eternally expressed to the divine power , what beings it should produce in time . 't is true that all the numbers and hosts of beings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they flow from him who is perfect unity ; but not in the way of natural necessity , but of his free decree . qui dicit , quare dous fecit coelum & terram ? respondendum est ei , quia voluit ; qui autem dicit , quare voluit ? majus aliquid quaerit quàm est volunt as dei : nihil autem majus inveniri potest . when the psalmist made that general summons to the angels , heavens , sun , moon , stars , waters , dragons , deep , fire , hail , snow , vapours , wind , trees , beasts , cattel , creeping things , flying fowl , even all the hosts of nature to sing praises to their great makes , he added this as the supreme reason of all , he commanded and they were created , psal. . . sermo dei volunt as est , opus dei naeturae est . unto whatsoever his will speaks a fiat , it comes forth into being ; but if that be silent , not the least atom can appear . the egyptian magicians cannot produce so much as the shadow or counterfeit semblance of a louse , but as men mazed and nonplus'd they are forced to cry out , this is the finger of god , exod. . . and what these wicked atheists mutter out touching this poor creature upon the rack of conviction , that the catholick church confesses touching all the world in a triumphant gratulation . the twenty four elders ( in the name of all saints ) falling down and worshipping before the throne of the everliving god , cry out , thou art worthy , o lord , to receive glory , honour and power ; for thou hast created all things , and for thy pleasure they are and were created , rev. . . o thou divine will ! thou art worthy to be adored in the angels above , and men below ; in the luminaries of heaven and fruitfulness of earth ; in the meteors of the air and wonders of the deep ; in the life of the plants and senses of the beasts : at thy imperial word all these came pouring out of the barren womb of nothing ; the births of their existence were all dated by thine hand ; the dowries of their goodness were all given by thy love ; the proprieties of their being were all stamped on them by thy ideal truth ; and the various ranks and orders of their standing were all set out by thy glorious wisdom . o glorious creator ! who hast made all these things , go on one step further ; create in us an admiring heart , which by the scale of creatures , as by jacob's ladder , may ascend higher and higher in the adorations of thee ; when we are at the lowest step of all , i mean mere being , let 's remember thee the chief and first of beings ; when at the second step , which is being with life , let 's praise thee the only fountain of life ; when at the third , which is being and life crowned with sense , let 's tremble at thee the all-seeing and all-hearing deity ; when at the fourth , which is being , life and sense irradiated with beams of reason , and impowered with liberty of will , let 's adore thy infinite wisdom which contrived , and thy allmighty will which created all these things , and us to see thy glory in them ; when at the highest step of all , angelical perfections , let 's be lost in holy mazes and trances at thy infinitely purer glory , in comparison whereof , the very angels themselves are but as spotted lamps and duskish beauties . in a word ; from the sublimest seraphim to the poorest worm , let 's admire thee , humbly confessing that none can shew forth all thy praise . chap. vii . of the works of conservation and gubernation . having briefly touched upon creation , i procede to its appendants , conservation and gubernation . the almighty and all-wise creator is not as man , who builds a house or ship and leaves it , but like a faithful creator , he repairs the house of the world by his conservation , and steers the ship of it by his gubernation , and that according to the counsel of his own will ; aliter mundus nè per ictum oculi stare poterit , as the father expresses it . and first , as touching conservation , i shall demonstrate four things . . that no creature can preserve it self . . that no fellow-creature can preserve another . . that the preservation of all is from god. . that it is from god according to his decree . . that no creature can preserve it self ; and this is clear . from the creatures station ; even the highest seraphin stands juxta non esse , at the brink of nullity , his being is between two nothings , nothing negative and nothing privative : and as his passage from nothing into being could not be without an infinite power creating ; so his natural fall from being into nothing would certainly be without an infinite power conserving . creatur a habet redire ad non esse à se ; if god should but say to the highest angel , tolle quod tuum est & abi , he must immediately away into nullity . all creatures by their natural vanity press downwards towards nothing , as their own centre , and none but the almighty shoulders can bear them up in being . . from god's royal prerogative , which the scripture most emphatically decyphers out , as it were in figures of glory : he only hath immortality , tim. . . as if there were none at all in angels and rational spirits : nay , there is none besides him , sam. . . as if there were no being at all in the creature . and the reason of these expressions is this ; god hath being and immortality originally from himself , but the creature hath them but derivatively and in a dependence upon him ; wherefore in comparison of his being creatures are but nullities , and in comparison of his immortality angels are but smoak . but now if a creature could preserve it self in being , and so immortalize it self , it would become a self-subsistence , and consequently a god unto it self . . that no creature can preserve another , ( i mean as a principal agent ) and this is evident ; for . if one creature might so preserve another , it should be a god to it , yet so weak as not to preserve it self : but if it could preserve another , it must be by some transfusion of virtue into it , and that but finite , ( for more a creature cannot give ; ) and then if god transfuse as much virtue into the creature conserved as the creature conservant did , the creature conserved might subsist of it self , and be a god to it self . . the nature of conservation evinces this : what is it but an influx of being ? now suppose all the angels in heaven would try to guard the poorest worm in the earth , and that but for one moment only , what could they do towards an influx of being ? being only streams from god , as light from the sun ; if the sun be gone , who can keep light in the air ? if jehovah withdraw , who can keep being in the creature ? all the creatures are ( as i may so say ) sensible of this dependance , and look up to god for their preservation , psal. . . which leads me to the next thing , . that the preservation of all is from god ; as of him , so through him are all thing , rom. . . and this appears . by a survey of all the creatures ; angels are under god the strongest of spirits , but cannot subsist one moment without him ; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . he is making the angels even to this day by a daily conservation ; their immortality is a continual . spiration from the father of spirits . the heavens are the strongest of bodies , yet cannot stand alone ; god is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 building his stories in the heavens , amos . . he is still a building of them , or else all those glorious arches would totter down ; if he be but angry , the pillars of heaven tremble and are agast , job . . if he withdraw his hand , all the heavenly volumes pass away as a scroll , and out go the fair letters of sun , moon and stars in the twinkling of an eye . the earth is the centre of the world , and as to sense it hangs upon nothing , as if it were only poised by its own gravity ; but this created centre is bore up by the infinite centre of all being , and as to faith and reason hangs upon him ; the pillars of it are the lord's , sam. . . he by his strength setteth fast the mountains , psal. . . or else they would be wavering towards nullity . the sea is a vast spreading element , but ( lest it should be contracted into nothing ) it is held in the hollow of his hand , isai. . . and that imports no less than a preservative comprehension . all the numberless birds in the air , beasts in the earth , and fishes in the sea wait on him for their preservation ; the sending forth of his spirit is their being , the opening of his hand their provision , and the shadow of his wings their protection ; not a sparrow forgotten before him ; not a poor fly without an infinite preserver . man ( who is the epitome of all the rest ) cannot but own him ; o how soon would the earthen pitcher break , if he did not keep it ! how soon would the lamp of the soul go out , if he did not light it even every moment ! hence god is stiled the preserver of men , job . . a most universal preserver , even from the utmost hairs which are numbred by him , matth. . . unto the inmost spirit which is preserved by his visitation , job . . thus running through the whole catalogue of creatures we must conclude with st. austin , deus est per omnia diffusus , non ut qualitas mundi , sed ut substantia cratrix ; sine labore regens , & sine onere continens omnia . . by the very nature of preservation , what is it but continuata creatio ? god is still a making the angels , and building the heavens , my father worketh hitherto , saith christ , joh. . . he doth per intimam operationem continuò facere . creatura ( saith a famous school-man ) quamdiu est , creatura deo , quia pro quolibet instanti habet esse à deo. preservation is but the eeking out of creation , and therefore can be from no other but god alone . omnia in illo subsistunt à quo creata sunt . but to pass on ; . the preservation of all is from god , according to his decree ; and this is evinced by these reasons . . either god preserves creatures naturally or freely : not naturally , for then he should preserve them perpetually , and so every fly must run parallel in eternity with an angel ; nor naturally , for then he should preserve them uniformly , and so every mortal body would subsist without food as well as the immaterial spirits ; therefore he preserves them freely . there be various ways of preservation , viz. preservation of creatures as to their being , and as to their adjuncts of order , beauty , goodness and truth ; preservation of them as to their individuals and as to their kinds ; preservation of individuals by means and without means ; preservation of them in perpetuum and for certain periods of time . now all this variety of preservations doth evidently display the glorious liberty of the divine will in the dispensing thereof . angels are preserved in their individual beings , and that in perpetuum , and that without means ; but the nodus perpetuitatis is the divine pleasure ; or else their immortality would dissolve in a moment . men , beasts and vegetables are preserved in their individuals , but 't is by means , and but for a time , and lest the kind should perish with the individuals ; generation is a supplement to their mortality , and the ruler in all this is the will of god. as for preservation by means , it is god who bringeth food out of the earth , psal. . . and when 't is in our hand , we cannot eat thereof unless god give us an heart , eccl. . . and when we do eat thereof , 't will not be the staff of life to us without the word of his blessing , matth. . . without this we may eat and not be satisfied , drink and not be filled , hag. . , . every creature saith , the blessing is not in me , but in the will of god. as for the periods of preservation , they are all fixed in the divine decree ; there the days of men are determined , their months numbred , and their unpassable bounds appointed , job . . hezekiah had fifteen years added to his days ; but there was no addition to the divine decree . bloody and deceitful men shall not live out half their days , psal. . . yet they live out all the days set down in the divine decree . if a sparrow fall not without god's will , matth. . . much less can a man do so ; if our very hairs are all numbred , matth. . . much more are our days . as for the preservation of kinds , all propagations are from that primitive benediction , crescite & multiplicamini , which dropt from the divine will. vegetables multiply , but 't is god who gives to every seed his own body , cor. . . men and beasts generate their like , but 't is god who sows a land with the seed of man and the seed of beast , jer. . . the man written down childless in god's book must be without the blessing of posterity ; the member unwritten or left out in that book , must never be extant in nature . when monsters are brought forth , there is an abertation in the particular nature , but none in the will of god : when bastards are generated ( which cannot be without a moral monstrosity ) the sin is man's , but the creature is god's . in brief ; if we run through all varieties of preservation , either as to the being of creatures , or as to the adjuncts of order , beauty , goodness and truth , we must resolve all into the will of god. alas ! what is the mutable being of creatures , unless fixed by the will of the necesse esse ? what are all the orders and harmonies of things , unless kept in tune by the counsel of his will ? by him all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , col. . . not only subsist in their beings , but consist in their orders . his will is the virtus unitiva , which glues and tacks the whole system of heaven and earth together , or else all would unframe and fall asunder in a moment . what an empty nothing is creature-beauty , unless shined upon by his gracious pleasure ? 't is he that reneweth the face of the earth , psal. . . or else the spring would lose her fresh complexion ; nay , and the face of heaven too , or else all the starry beauty-spots would drop off . what is all the goodness in the creature , unless supplied from the great original ? 't is but as water in a broken cistern , soon running out , and never to be gathered up again . what is all the truth in the creature but an impress made from his ideal truth ? the impress the creature can no more preserve in it self , than it could at first stamp it there . wherefore the will of god is that vas conservativum , which preserves and conteins all things within their beings and modes of being , or else they would immediately run into nullity . . preservation is but continuata creatio ; if creation had been natural , so must conservation have been too ; but seeing creation is voluntary , such also is conservation : hence the twenty four elders attribute both to god's pleasure ; for thy pleasure they are and were created , rev. . . they were by his creation , and are by his conservation , and both were and are for his pleasure . . whatsoever god preserves , he preserves rationally and for some end ; as he made all for himself , so he preserves all for himself . the heavens and the earth are by god's word kept in store , pet. . . his word , that is , his will is the great storier , which treasures up the world with all its furniture for its own ends ; god preserves all rationally , and by just consequence freely also . thus far of god's conservation ; but to procede . . god's gubernation is also to be considered by us . now here i shall touch on two things . . that god rules and governs all creatures and events . . that god doth it according to his decree . . god rules and governs all creatures and events ; he is king of kings , tim. . . his kingdom ruleth over all , psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wisd. . . he steers the ship of the world and all the passengers in it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wisd. . . he orders the great house of the world and all the families of creatures therein . all the hosts of the universe are ruled by him : the spiritual world is ruled by him , the holy angels are still a doing of his will ; sometimes they are guarding the godly , sometimes destroying the wicked ; sometimes transporting souls to heaven , sometimes striving with devils ; but they are always beholding god's face , matth. . . waiting for his imperial command as their perpetual rule . these have a great share in turning about the wheels of the world ; when these stand still , the wheels stand also , when these go , the wheels go too ; but these go not one step of their own heads , but whither the spirit of god goes , they go , ezek. . . and when they go , they go straight on to the period of their work , and then they return , ver. . that is , to the face of god for a new commission , and till that come , they let down their wings , ver. . listening to his voice , and adoring at his footstool ; all that they do is subordinated to his pleasure . nay , not only the good angels , but the devils ( will they , nill they ) are subject unto him . they lost their obediential wings in their fall , and since that , he never trusts them to go without their chains . hence , without his divine sufferance , these , though princes of the air , cannot raise a storm , though gods of the world , cannot enter into a swine , though rulers of darkness , cannot inject a temptation ; indeed they would undermine the fathers election , cheat christ of his purchased possession , and murther all the new creatures made by the holy spirit ; but they cannot get off their chains , and when their chains are a little loosened , yet their actings fall under providence . an evil spirit troubled saul , but 't was from the lord as a righteous judge , sam. . . satan afflicted job , but 't was with a commission to try his graces ; the devil tempted christ , but 't was that he might succour the tempted , heb. . . which way soever satan turns himself , still he is under god , as the supreme moderator . but the spiritual world is not all , the material world is also under his dominions ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wheel of nature is all turned about by his counsel ; the heavens with all their luminaries , rapid wheelings , spinnings of time , and hovering indulgent influences are under his ordinance , his immense hand spans them , isai. . . at once twirling them about with an indefatigable motion , and squeezing out their quickning influences into the lower world ; 't is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , matth. . . raises up the sun to rule the day , and the moon and stars to rule the night ; the air with all its meteors is at his command , he maketh the vapours to ascend from the ends of the earth , psal. . . and forms them into clouds in an admirable and exact proportion , the airy and watery parts ballancing each other , job . . these are the bottles of heaven ; when he breaks a bottle , down comes a refreshing showre ; when he turns and tosses a bottle , 't is by his counsel , job . . the winds are all in god's hand , prov. . . and when he lets out any of them , 't is by weight , job . . just so much and no more , and 't is to fulfil his will , psal. . . and when one command is done , it returns by its circuits to execute another , eccl. . . thunder is god's majestick voice , and lightning his glittering arrow ; both are at his beck , and say to him , here we are , job . . the treasures of snow and hail he purses up in the clouds , and those pay them out again according to his pleasure . the stupendious sea is but a little babe in his almighty arms , clouds and darkness are its swadling-band , job . . and the hollow of the earth its cradle , there he rocks and rules it as he pleaseth ; if it cry and roar , he stills and rebukes it , till he lull it fast asleep in a calm . the vast earth is but instar puncti before him , at his command are all the living creatures ; the greedy ravens were caterers for elijah , untrained kine faithful carriers of the ark , the dumb ass a reprover to the prophet , clamorous dogs moved not their tongues at departing israel , laban's cattle change colour to pay jacob's wages , peter's fish brought tribute-money in his mouth ; and when proud pharaoh said , who is the lord ? an answer was sent him by wonderful hosts of frogs and flies , lice and locusts proclaiming the sovereignty of their great maker and master . in summ ; man is the epitome of all the rest , and in governing him god governs all ; man hath an inward principality of reason and will , yet still he is under the almighty and all-wise moderator , who rules and disposes the hearts of men as he pleaseth . 't was but his touch on their hearts , and saul had a band , sam. . . 't was but his turning the key in lydia's heart , and the gospel had entrance , acts . . titus went to the corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . a word importing high liberty , yet god put it into his heart , ver. . the king's heart ( and who can be freer than he ? ) is in the hand of the lord , as the rivers of waters he turneth it whither he will , prov. . . he turneth it whither he will , there is the sovereignty of providence ; yet he turneth it as the rivers of waters , there is the salving of humane liberty . for as when the husbandman leads the waters this and that way by channels and trenches , they lose nothing of their natural fluency ; so when god turns the hearts of men to such and such objects , they part with nothing of their natural liberty . god is infinitely greater than our hearts , wiser than our reason , and freer than our liberty ; therefore he is able and worthy to rule over us in our freest actions . lastly , as his gubernative providence is over all creatures , so 't is over all events , the greatest events are not above it . when kingdoms are tossed and bandied up and down like a tennis-ball , isai. . . not one event can fly out of the bounds of providence ; the smallest are not below it , not a sparrow falls to the ground without it , not a hair but 't is numbred by it ; he is maximus in minimis ; the most natural effects are but casual , till his free concourse makes them certain . the iron with all its gravity is not sure to sink , kings . . the fire with all its fury is not sure to burn , dan. . . the most casual effects are not casual to him ; when the lot is cast into the lap , the whole disposing thereof is of the lord , prov. . . when a bow was drawn at a venture , kings . . providence sent it as a certain messenger of death to the king of israel . thus far i have been surveying the hosts of creatures and events ; i now procede to demonstrate that god is the great and universal governour over them all : for . he hath an absolute authority over all ; his just title is king of kings and lord of lords ; all the sphere of nature and world of creatures was of his making ; he that ruled over nullity it self in their creation , is worthy to rule over all creatures by his providence : but ( because authority is liveless without presence ) therefore . his presence is every where ; creatures lie in the shell of time and place , angels have their definitive ubi ; the body of christ , which subsists in an infinite person , is circumscribed by a finite place ; but god is every where present , he is higher than heaven , deeper than hell , longer than time , and greater than place ; and who like him to be universal governour ? if he were only on the throne of heaven , how should the footstool of the earth be ordered ? if his hand only spanned the celestial spheres , what should the sea do ? but he is every where ; where-ever any creature is , there is i am supporting and governing it . but ( because power is the crown of presence ) therefore . he is almighty , the only potentate , tim. . . power belongs to him , nay , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eph. . . a pleonasm of power , such as can do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eph. . . superexcessively above all thoughts of men . no wonder then if the omnipotent reign ; who should reign else ? he can call things that are not , rom. . . even a world of creatures out of the barren womb of nullity , and a church of new-creatures out of the dead womb of nature . he is a god doing wonders , exod. . . wonders to us , but none to himself ; for all things are easie to omnipotence ; his government can have no blemishes , because his power can have no obstacles . but ( because powers hands cannot be without wisdoms eyes ) therefore . he is infinite in wisdom to manage all . he is a god of knowledge , sam. . . seeing the thoughts afar off , even from the high arch of eternity . he hath treasures of wisdom , such as cannot be told over : sapientiae ejus non est numerus , psal. . . and who should rule but the only wise ? if we cast our eyes on the millions of creatures , angels above and men below , stars in heaven , and living creatures in earth and sea ; and all these pouring forth millions of acts , and falling under millions of events , & that from the morning to the evening of the world ; surely nothing less than an infinite understanding can comprehend all these , and reach à fine usque ad finem , wisd. . . if we ponder the beautiful timings , harmonious orders and sweet compaginations of things , the heavens hear the earth , the earth hears the corn and the wine and the oil , and these hear man , hos. . . surely it must be an all-wise artist who made these golden chains , and stands at the uppermost link ordering all . i will hear the heavens , saith he , or else all the creatures would turn a deaf ear to one another . he guides every wheel , in nature , and when there is a wheel within a wheel , never so much intricacy and crossness of motion , yet the wheels are full of eyes , ezek. . . directing them to their journeys end , and those eyes are always open to perpetuate that direction . st. austin derides the gods in the roman capitol , dii dormiebant , anseres vigilabant ; but divine providence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an eye that never slumbers nor sleeps ; his waky wisdom claims an universal government over all : but that which makes up his imperial crown is , . his perfect unity . his sovereign authority , glorious omnipresence , almighty power and infinite wisdom are his crown-jewels ; but that which completes and makes up all these into a crown is his unity ; he is unus , nay unicus , nay unissimus , his singularity cannot bear a compeer , nor his simplicity a compound ; if there were either of these , what would become of the government of the world ? suppose a compeer ; then one omnipresent might resist the other , one almighty counterwork the other , and one all-wise counterplot the other . suppose a compound ; then his power might go one way , his wisdom another , and his presence might withdraw from both . but now he being one god , one in singularity , so that there is none else , and one in simplicity , so that his presence , power and wisdom are but one essence in him , he and only he is worthy to govern all : omnis multitudo revocanda est ad unitatem , and perfect unity is no where to be found but in him alone . thus much for the first point ; but to go on . . god rules all according to his decree , he works all things according to the counsel of his own will , eph. . . he doth whatsoever he pleaseth in heaven and in earth , psal. . . that which escapes the pleasure of his will , must first fly out of the sphere of nature . now this i evince by these reasons . . all those rare jewels of his imperial crown , cemented in his perfect unity , do shew forth their lustre according to his will ; because his will put forth a world out of nothing , therefore doth his sovereign authority give laws to it , and his glorious omnipresence fill and cherish it , his infinite wisdom ministers to the making of his gubernative decree , and his almighty power ministers to the executing of it . there are infinite orders and congruities lying in wisdom's breast , but his will chuses out of them all what it pleaseth , and so makes up its decree ; there are infinite possibles within powers arms , but his power only exerts it self according to his decree : wherefore it is plain that god governs all according to his decree . . the various ways of government set forth the freedom of the governour ; all things are not ruled in the same way : matter is ruled by forms , bodies by spirits , inferiour bodies by celestial , the visible world by invisible angels , angels and spirits immediately by god himself . neither do the same things always keep the same track ; in joshua's time the glorious sun did make a stand ; in daniel's time the fire did not burn ; in elisha's time the iron swam , as if it had forgot its centre ; in moses's time the floating sea stood up as a rock , and the flinty rock flowed as a sea ; in christ's time oh ! what excesses of nature ! what actings by prerogative ! what epiphanies of divine glory ! how many wonderful ways did the divine will triumph over the order of nature , evidently demonstrating that the supreme order of all was in it self alone ? if the god of nature did govern naturally , all the wheels would move one way , and in one road ; wherefore the variety of motions doth display the liberty of the first mover or governour . . the government of all things is no other than the efficacious direction of them by congruous means to their supreme end , and that is done by the divine will alone ; the end of all is the manifestation of his glory , and this his will freely embraceth . i say , freely ; for the all-sufficient god was under no necessity to manifest himself , the congruous means are all of his own choice , and that out of the infinite mass of wisdom in himself ; and the efficacious direction of all by those means to that end is according to his decree . god had designed preferment to joseph , but first he lay bleeding under the murderous intentions of his brethren , then he was sold as a slave to the ishmaelites , afterwards he was wretchedly accused by his mistress , rashly imprisoned by his master , and ungratefully forgotten by the chief butler ; and yet after all these windings and turnings of providence , this is the worshipful sheaf , the ruler over egypt , and the wise preserver of jacob and all his posterity in the famine . there are millions of creatures which know not what an end means , but a divine intelligence conducts them thither ; millions of events casual , as to us , but the divine will hath fixed them ; millions of acts free , as to us , but the divine liberty is above them ; millions of confusions dark , as to us , but the divine decree orders them . in all god is alpha and omega , the first mover and the last end , the wise contriver and sure moderator of every thing for his own glory , according to the counsel of his own will. o thou divine will ! the tender nurse and sweet disposer of all , thou bearest up the pillars , and turnest about the wheels of the universe ; the guide of every creature to its journeys end is thy wise ordination , and the safe conduct of it thither is thy gracious preservation . the swiftest angel cannot fly out of thy dominions , and the poorest worm hath a safe abode within them . thou hast an eye in every wheel , an order in every ataxy , and a line in every confusion : without thee all beings would moulder into nothing ; congruous means prove vain abortions , and natures harmonies jangle into sad confusions . without thee the breath of the living is but a puff of vanity , the reason of the intelligent but a snuff in the socket , and the liberty of the free but a dead broken idol . shouldest thou but for one moment withdraw thy hand , oh ! what a tumbling cast would there be among the angels ? what a crack in the heavenly orbs ? what a chaos in the elements ? what a strange dooms-day by the blending of sun and sea , heaven and earth together ? thou , o divine will art all in all ; thy wisdom is a wakeful eye , thy power a supporting centre , thy presence a lively cherisher , thy authority a supreme law-giver , and thy pleasure an universal orderer to all the world. oh that there were such an heart in us as to eye thy wisdom in every wheel , own thy power in every preservation , awe thy presence in every place , acknowledge thy authority in every law , and submit to thy pleasure in every event ; always praying , fiat voluntas tua , which cannot be perfectly prayed sine infimâ humilitate & altissimâ charitate . chap. viii . of the work of redemption . i have now passed over the work of creation , with its appendices of conservation and gubernation ; but behold ! a greater than creation is here , stupendious redemption , the wonder of angels and envy of devils ; at which creation starts back and gives up its sabbath . i am come to the tree of life growing in paradise , hanging full of pardons and graces , and spreading forth a broad and indefective shadow of merits over sinful worms . i am now at the pure well of salvation springing out of the deity of the son of god , issuing through the bleeding wounds of his humanity , and filling every vessel of faith. i am now to open my eyes upon the most tremendous mystery that ever was ; god in the flesh , the brightness of glory under a veil , the fulness of the godhead tabernacling in dust , and a sun of infinite light and lustre cloathed in sack-cloth in his incarnation , and turned into blood in his passion . oh! for some illapses of that holy spirit which takes the things of christ and shews them in their spiritual glory . redemption may be thus described ; it is the procuring of freedom for a captive by a price paid by him who is to redeem , and accepted by him who is the supreme detainer in that behalf , that the captive may be delivered out of a state of captivity into a state of liberty according to the wills of the payer and receiver of that price . i say , it is the procuring freedom : actual freedom is the crowning issue of redemption ; but the procuring of freedom is an essential ingredient in it . hence christ is said to obtain eternal redemption for us , heb. . . 't is the procuring of freedom for a captive , free-men are not capable of it , but captives only ; and such are all men become by sin . they owed ten thousand talents to god as the great creditor , and traitor-like they rebelled against god as the great law-giver ; and for those debts and rebellions god as a righteous judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shut them up in the prison of wrath , rom. . . 't is the procuring of freedom for a captive by a price , not by mere power , but by a price : when it is procured by mere power , 't is but a naked deliverance ; but when it is procured by a price , then 't is a true proper redemption . hence in the evangelical charter we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a price , and that which issues from it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , true proper redemption . again , 't is the procuring of freedom for a captive by a price paid by him who is to redeem , and accepted by him who is the supreme detainer in that behalf ; for if it be not paid , 't is no price ; if it be not paid by him who is to redeem , he cannot be a redeemer ; the detainer must accept of it in that behalf , or else no freedom can be justly procured ; and the supreme detainer must accept of it , for not the jailor or fetters , which are but under-detainers , but the creditor & law-giver , who is the supreme detainer , must receive satisfaction , or else the captive cannot be justly released . and all these are couched together by the apostle ; christ gave himself for us an offering and a sacrifice to god for a sweet-smelling savour , eph. . . christ , there 's he who was to redeem ; gave himself an offering and a sacrifice , there 's the price paid down by him ; to god , there 's the supreme detainer : the jailor satan , and the fetters of guilt are but under-detainers , but god is the supreme and must have satisfaction ; and for a sweet-smelling savour , there 's the price accepted by god in that behalf . lastly , the end of all is , that the captive may be delivered out of a state of captivity into a state of liberty , according to the wills of the payer and receiver ; redemption moves towards the actual deliverance of the captive , as its proper centre ; and that actual deliverance comes forth according to the wills of the payer and receiver , as its rule and measure . if their wills be , that upon the very payment and acceptance of the price the captive should be ipso facto delivered , then he is delivered without any more adoe ; but if their wills be , that the captive should be delivered but upon certain conditions to be by him first performed , then he is not delivered till after the performance thereof . thus the redemption wrought by christ moves towards the actual deliverance of sinful captives , and that actual deliverance , according to the will of the father and the son , comes forth not immediately upon the payment and acceptance of the price , but upon faith and repentance , which are the terms of the gospel . hence the apostles testified repentance towards god and faith towards our lord jesus christ , acts . . hence also those expressions of propitiation through faith in his blood , rom. . . and of receiving the atonement , rom. . . which with many more shew us the terms , upon which actual deliverance comes forth into being . now in this discourse of redemption i shall gather up all under four heads . . the captive . . the captivity . . the redeemer . . the price . . the captive is fallen man ; and here two things are considerable . . man fallen in opposition to man standing . . man fallen in opposition to fallen angels . . man fallen in opposition to man standing ; man as he came out of his makers hands was a spotless creature , his mind a pure lamp of knowledge , his will a throne for the holy one , his heart a sanctuary of all graces , his affections all in harmony with the rational faculties , the image of god sparkling within him , and the favour of god sunning him round about . here all was freedom , no chain but that of graces , no bands but cords of love , no prison but a paradise , no captive but the lord's free-man ; the least drop of wrath could not fall on him here . but alas ! how soon was this star shot ! man turned from god , and god departed from man , and instantly the captive appeared all in chains of sin and wrath ; his lamp went out in obscure darkness , satan ascended up into the throne , the fire of lust rose up in the sanctuary , the affections were all in a mutiny against the upper powers , and the whole man became a prisoner under sin and wrath ; and all this because he left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his original state of rectitude and holiness . . man fallen in opposition to fallen angels : when man ( though but an earthen pitcher ) fell from god , the whole trinity seemed to be moved at it ; the bowels of the father yearned over him , and as not content with inward compassions , grace breaks out at the lips of the son , unto you , o men , do i call , saith the eternal word , prov. . . and ( because words , such as made a world , could not do it ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . he catches hold of the humane nature , and rather than fail , he would live and bleed and die in it for our redemption : and lest after all this man should not catch hold of his own salvation , out comes the holy spirit to make sure work of it in an application of it unto us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith st. chrysostome . when mankind fled , and fled far from christ , he pursued and caught hold of it : but when those vessels of gold , the angels , dropt out of heaven , there was no such matter ; the father's bowels ( though of immense largeness ) were shut up , not a thought of mercy rose in his heart towards them ; the son's lips , which drop sweet smelling myrrh unto men , let fall never a syllable of comfort unto them , he saw them tumbling down from heaven , yet caught not hold of them : the holy spirit would not stir a foot to recover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their original rectitude for them again , that so they might be capable of staying in the holy heavens , but down they must into chains of darkness , such as for ever shut out every glimpse of mercy . but why a philanthropy rather than a philangely ? why a redemption for men and not for devils ? here men give their conjectures . man ( say some ) sinned by seduction , but devils by self-motion : in the fall of men ( say others ) all the humane nature fell , but in the fall of angels all the angelical nature fell not . others alledge that the sin of angels was more damnable than man's , because their nature was more sublime than his . others yet affirm , that men are capable of repentance , but devils not , because whatever they once choose , they do immobiliter velle ; the devil sinneth from the beginning , joh. . . 't is not said , he sinned , but he sinneth ; because from his first apostasie he sinneth on uncessantly . but alas ! who can limit the holy one ? might not his boundless mercy have saved the selftempted devils ? what if his devouring justice had broke out against devil-seduced men , nay , against all the race of men ? who should accuse him for the nations that perish , which he hath made and sin hath marred , wisd. . ? could not the blood of god have washed out the blackest spots of fallen angels ? was not the almighty spirit of grace able to melt a devil into repentance ? had we poor worms been to dispute with the devil about the body of christ , as michael did with him about the body of moses , o how easily would he have reasoned us out of our redeemer ! what ( would he have said ) shall the tender bowels of god be let down to you on earth and restrained to us in heaven ? will the all-wise god repair his clay-images in the dunghil of the lower world , and neglect his fairer pictures once hung up in his own palace of glory ? may not the son of god be a redeemer at an easier rate , without stepping a foot out of his fathers house , and will he travel down so far as an incarnation ? how much better were it for him to spot himself with an assumed cherubin , than to take flesh into his glorious person ? but the great god hath neither given angels a day to plead for a redeemer , nor man a licence to pry into his ark. wonder then , o man , at this astonishing difference made by the divine will alone . angels must be damned and men may be saved ; golden vessels are irreparably broken , and earthen pots are set together again ; inmates of glory drop to hell , and dust and ashes fly up to heaven . when i consider thy heavens and the stars glistering there , lord , what is man that thou mindest him , psal. . ? but when i consider thy heaven of heavens , and thy angels dropping from thence into utter darkness , lord ! what is man that thou savest him ? misericordiâ domini plena est terra ; quare non dictum est , plenum est coelum ? quia sunt spirituales nequitiae in coelestibus , sed non illae ad commune jus indulgentiae dei , remissionémque peccatorum pertinent , as holy ambrose expresses it . even so gracious father , because so it seemeth good in thy sight . thus having found the right captive i pass on . to the captivity ; and this i shall set out in three things . . the chains . . the prison . . the jailor . as for the first , i shall first touch upon the chains themselves , and then upon the distinct links thereof . . the chains themselves are no other than original and actual sin. . original sin is a very heavy chain ; and here i shall view . the upper end of this chain , i mean , that first sin of eating the forbidden fruit , called in the schools peccatum originale originans : here there was truly magnum in parvo , a vast world of sin in a small act. there was an idol of self-excellency a framing , and to adorn it , a concupiscential stealth of the forbidden fruit ; and in this stealth a bloody homicide , a slaying of all humane nature at one blow ; and which is more , a kind of deicide too , a slaying ( as much as in man lay ) even of god himself ; the pride of this primordial sin snatching at god's excellency , the unbelief stabbing at his truth , the rebellion fighting against his sovereignty , the ingratitude trampling his goodness under foot , and the presumption as it were daring out his justice into warlike arms ; and all this contra praeceptum tam breve ad retinendum , tam leve ad observandum . this is the upper end of this chain , and it reaches down to us all ; for in him we all sinned , rom. . . the sweetest bonaventure cannot say , in adamo non peccavi : for adam was not here considered as a private person , but as the root and head of mankind ; adam's person was the fountain of ours , and his will the representative of ours ; we were all in him naturally as latent in his loins , and legally too as comprized within the covenant made with him ; therefore we all sinned in his sin. omnes nos unus ille adam , saith one father ; genus humanum in primo parente velut in radice computruit , saith another . but that of nazianzen is fullest of spiritual sence , who cries out , o infirmitatem meam ! meā enim duco primi parentis infirmitatem . if any reply , but how could we sin in adam ? i answer , that our humane nature was in him , and why might it not sin there ? you 'l say , it could not for want of a will ; i answer , that our wills were put into adam's by that covenant which was made with him for himself and all his posterity . if one man may put his will into another man's will in a comprimise , why may not god ( who is more lord of our wills than our selves ) put all our wills into adam's by a covenant ? and here god did it with abundant equity , because our wills were put into adam's as well for the obteining blessedness upon his obedience , as for the incurring punishment upon his disobedience . . the lower end of this chain , the universal depravation of nature , called peccatum originale originatum ; this hangs upon the former , all habitual sin hath an essential relation to some actual sin precedent . 't is impossible that one should be a sinner habitually , who in no kind sinned actually . if adam had not sinned actually , he had never been habitually vitiated ; nay , if we had not sinned in his sin , we had never been so . this original depravation is the sinning sin , the body of sin , a body in our souls , flesh in our spirits , a nail on our eyes , a plague in our hearts , and a root of bitterness in our whole nature ; this turns our minds into dungeons of darkness , our wills into gulfs of sin , our memories into leaking vessels , our fancies into forges of vanity , our affections into chambers of imagery , our members into weapons of unrighteousness , and our whole man into a man of sin ; insomuch that to be carnal is to walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . when we are formed in the womb , this chain lies upon us , even in primo ardore , in the first warmth of natural conception , psal. . . and when christ is formed in our hearts , this chain presses so hard upon the spiritual embryo , that as soon as ever it begins to live , it falls a sighing and groaning with tears , oh! my hard heart ! oh! my unbelieving heart ! oh! my carnal sensual heart ! oh wretched man that i am , who shall deliver me from this body of death ? rom. . . nay , the very philosophers themselves ( who never kenned so far as the top of this chain , i mean adam's sin ) yet seem to feel the weight of it : wherefore sometimes they complain of a sepulchrum corporis , as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a grave to the soul ; and sometimes they cry out of a defluvium pennarum , as if the soul had lost her wings . whither also may be referred the trismegists indumentum inscitiae , pravitatis fundamentum , corruptionis vinculum , velamen opacum ; with many such like expressions touching the weight and pressure of this chain , involving men in a horrid slavery and captivity . . besides the chain of original sin , there is that of actual ; the whole world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , joh. . . lies in wickedness , as a slave in his chains . oh! the open profaneness , secret hypocrisies , spiritual wickednesses , carnal pollutions , daring presumptions , faultring infirmities ; impieties against god , unrighteousness against men , vast armies and hosts of sin which cover the world. as original sin turns man into a man of sin ; so actual sin turn the world into a world of sin. this is a long chain reaching from adam's fall to the worlds period , and from first to last enwrapping captives all along . . the links of the chains are considerable , and those are three great ones . . the first link is macula peccati , the stain of sin ; this is the filth of the chain , a brand of deformity on the naked captive god is the beauty of holiness , and there is no turning from him without a blot : god is a sun of infinite light , and there is no holding up our hands against him without casting a dark shadow on our faces . every sin is a filthiness ; if it be a brutish lust , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , filthiness of flesh ; if a spiritual wickedness , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , filthiness of spirit , as the apostle distinguisheth , cor. . . nay , that which is filthiness of flesh in the external commission of the act , is yet filthiness of spirit in the internal commaculation of the soul. the wicked cast out mire and dirt , and the more they cast out in the transient acts of sin , the more there is within in the abiding spot of it . when the act of sin is passed and gone , the spot and stain thereof stays behind , and denominates us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , children of disobedience . . the second link is reatus peccati , the guilt of sin , a dreadful link chaining the naked captive to divine wrath , fastened within him by the desert of sin , and bound upon him by the justice of god ; and hence he becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a child of wrath . no sooner doth he turn from god as his law-giver , but he meets him as his judge , and that in the face ; the face of the lord is against them that do evil . whilest he flies extra ordinem praecepti , hee falls intra ordinem justitiae , the wages of sin is death . . the third link is regnum peccati , the reign of sin , sin is an absolute tyrant over us ; his laws are all writ in letters of blood , his strong holds are in our very reasons , cor. . , . his throne is in our wills , his winged chariot in our affections , his weapons in our earthly members ; and our whole man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the slave of sin , joh. . . . the next thing in the captivity is the prison , and that is the wrath of god : but here we must distinguish the walls from the dungeon , the walls are very strong and dreadful , infinite justice and holiness are the flaming cherubims that guard them ; and the hand-writing upon them is , a curse to the sinner and woe to the worker of iniquity . the poor captive ( as long as his chains are unbroken ) lies within these walls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under the judgment of god , rom. . . wrath abides upon him , joh. . . a sad state. nevertheless , whilest but here , he is a prisoner of hope , a captive capable of redemption . the dungeon is hell it self , a place of darkness , a gulf of unquenchable fire , a bottomless pit of perdition , into which impenitent sinners are still a sinking deeper and deeper , without any hope of ascending out of it ; when the captive is once here , the utmost farthing will be exacted of him . . the last thing in the captivity is the jaylor , even satan , and he doth three things . . he takes the captive into his custody , the natural man's heart becomes his palace , and every room in it is full of hellish furniture ; not the turret of reason , nay , not the reliques of the divine image left free , but have ( as a learned bishop speaks ) habitatorem diabolum ; and it appears that a proud devil dwells under the same roof , because men seek to be justified thereby . . he keeps on the captive's chains , he sooths up the old man , as if there were no such thing as a new-creature , and flatters the earthly members as if there were no such place as heaven ; he blows up the miserable captive into proud reflexes , as if he had reason enough to span all mysteries , and will enough to teem all graces out of the dead womb of nature . he stands at the right hand of original corruption , brooding and fly-blowing corrupt nature into concupiscences , concupiscences into acts , acts by iteration into habits and customs , which are a second corrupt nature ; and all this while he keeps the house in peace , that the captive may sleep on in his chains . and if the chains rattle too much in crying scandals , he lines them with some moralities ; if legal convictions make them too hot , he sprinkles and cools them with some presumptions of mercy ; if they be weighty and pressing upon conscience , he lightens them with some forms of godliness ; if after all this the captive will yet awake , he shall ( if satan can do it ) dives-like open his eyes in torments , and desperation shall swallow him up for ever . he works all manner of ways in men , that he may keep on their chains , and add one link of filth and guilt to another . . he keeps the captive ( as much as in him lies ) within the walls of the prison . oh! what serpentine windings ! what circumventing methods ! what untraceable depths ! what lying promises ! what shews of happiness doth he use to keep them there ! he is well content to allow the ambitious one his pinacles of honour , the covetous his bags of mammon , the voluptuous his paradise of carnal pleasures , the curious his fine-spun cobwebs of school-notions , every captive his peceatum in deliciis , his beloved corruption , so as they will but stay where they are , in a state of wrath. . having seen the captive and captivity , let us pass on to consider the redeemer ; and here i would first premise that no creature could redeem us out of this captivity . sin is an infinite evil , objectively infinite ; 't is a fighting against an infinite majesty , a striving against infinite sovereignty , an enmity to infinite holiness , a provocation to infinite justice , a deicidium , a striking at the very life and being of god ; god hath no other opposite but sin , and were it possible that the least drop of it could get into him , he would instantly cease to be god ; and now where shall god have satisfaction for such an evil as this ? shall the brutal world be a sacrifice for the rational ? alas ! the blood of bulls and goats cannot take away sin . can the captive do ought in it ? can he wear off his chains with repentant tears , or work them off with after-holiness ? alas ! the captive is in love with his chains , and therefore at a vast distance from repentance and holiness . but if he had both , doubtless those repentant tears would be black or salt in some measure , and therefore want a laver ; that holiness in comparison of spotless perfection would be but as a filthy rag , and therefore want a cover . but suppose he had such tears as are the pure blood of a filial heart without any blackness or saltness in them , and such holiness as is pure linnen , fine and white without any spot in it ; yet all this must be of free grace and nothing of his own , and then how can he who sins ex proprio , satisfie ex alieno ? but admit that these graces were his own too ; yet how can finite graces satisfie for an infinite evil ? there is no proportion at all between finite and infinite . but you 'l say , sin is infinite objectively , and so are repentance and holiness too ; therefore they may satisfie for sin. i answer ; the difference is vast , for sin is measured by the object , and therefore being against an infinite god is in a sort infinite ; but satisfaction is measured by the subject , and therefore repentance and holiness being subjectively finite cannot satisfie for sin. but you 'l yet reply , these graces flow from an infinite spirit , and therefore may satisfie for sin. i answer ; this is the grand disproportion between those works which christ works for us as a surety , and those works which the spirit works in us as a sanctifier : in the first there is god and man in one person , and therefore they are of an infinite dignity ; but not so in the second , and therefore they are but of a finite value . the forlorn captive can by no means help himself , and what shall he do ? shall he pray in aid of the holy angels ? but o! what trembling fits would there be in them ? what paleness in the cherubims at such a task ? but suppose they could all be induced to become a sacrifice for us , would the holy one open his eyes upon such a satisfaction ? but if he did , what would become of them ? how soon would our debts empty all their coffers , and god's wrath break all their backs , and who should redeem these redeemers ? therefore every creature must say , 't is not in me to redeem . this premised , the redeemer is the lord jesus christ , the true immanuel , the word made flesh , the man god's fellow , the great trismegist , a royal priest , priestly prophet , and prophetical king all in one ; a priest upon his throne , a couquerour on his cross , a healer by his wounds . oh! could we see his glory , his head is a fountain of holy oil , his hairs woolly with eternity , his eyes flaming with omniscience , his feet brassed with invincible power , his robe of righteousness as long and broad as the law , his girdle of truth all of pure gold , his heart graven with the names of saints , and his tender bowels shewing themselves through his bleeding wounds . this is the saviour of the world , and redeemer of man , this is he ; and he hath a threefold right to be so . . jus proprietatis , as god. . jus idoneitatis , as the son of god. . jus conjunctionis , as man , as a surety for men , and as a head to his church . . jus proprietatis , as god , who should redeem a creature but the true owner ? and who is he but god the creator ? ovem perditam quis requirit , ( says tertullian ) nonne qui perdidit ? quis autem perdidit , nonne qui habuit ? quis autem habuit , nonne cujus fuit ? homo non alterius res est quàm creatoris . he that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , truly a saviour ( as the expression is , joh. . . ) must be god indeed . should one mere creature redeem another , he should ipso facto pluck away a creature from his creator , inasmuch as redemption is a greater tie than creation . now jesus christ , who came to redeem us , is very god , not a metaphorical but the true god , joh. . . not a petty , but the great god , tit. . . not an under subordinate god , but over all god blessed for ever , rom. . . not a god by office , but a jehovah , jer. . . a god by nature ; though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as to his subsistence , yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as to his essence . gods name is in him , exod. . . one great letter of that name is eternity , and his going forth was from everlasting , mic. . . another is immutability , and he is yesterday , to day and for ever the same , heb. . . another is omniscience , and he knoweth all things , joh. . . another is omnipotence , and he hath all the power in heaven and earth , matth. . . another is immortality , and he hath life in himself , joh. . . another is immensity , and he whilest on earth was in heaven , joh. . . and though long since ascended to heaven , is still on earth , matth. . . all these golden letters are graven on the godhead , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all the fulness of the godhead dwells in him , col. . . all these shed forth a divine glory and majesty , & he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the brightness of divine glory , heb. . . and what need we any more witnesses of his deity ? his name is wonderful , isai. . . far above all creatures ; his generation is unutterable , being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the proper son of the father , rom. . . not as creatures made ex nihilo , but as a proper son begotten out of his very substance ; his standing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the essential form of god , the very divine nature , phil. . . and his special ubi there is the fathers bosom , joh. . . and from thence together with him he breathes forth the holy ghost . his works are divine and all one with the fathers , joh. . . he sat in counsel with him in framing his eternal decrees , and since wrought with him in making first a world of creatures and then a church of saints ; and still he works with him in the preservation and gubernation of both . lastly , his two testaments ( which face each other as the cherubims upon the ark ) by their sweet glances and respective aspects upon each other do disclose his deity . for in the old testament 't is said , that jehovah brought israel out of egypt , exod. . . in the new testament 't is said , that christ did it , jude . and . ver. in the old jehovah circumcises the heart , deut. . . in the new christ doth it , col. . . in the old jehovah poured out the spirit , joel . . in the new christ , acts . . in the old every knee bowes to jehovah , isai. . . in the new to christ , rom. . . in the old miracles were done in jehovah's name , kings . . in the new in christ's , acts . . in the old jehovah is the first and the last , isai. . . in the new christ is alpha and omega , revel . . . in the old there is deus absconditus , isai. . . in the new deus manifestatus in carne , tim. . . all which do most pregnantly prove the deity of christ unto us . nevertheless proud reason will be babling , how can the father beget the son ex propriâ substantiâ ? can any part of the divine essence be discinded in such a generation ? or if not , can the whole be given to the son ? and if so , how is it retained to the father ? i answer ; the father gave unto the son the whole essence , non alienatione sed communicatione , non generatione emanante , sed immanente ; the father so begets the son , as that he still possesses him , prov. . . the son so goes forth from the father as that he still abides in him ; his eternal egress , micah . . is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not by defluxion , but immansion , i am in the father and the father in me , saith christ , joh. . . indeed if we speak accurately , the father begets the son out of himself rather in essentiâ divinâ , than ex essentiâ divinâ . hence the entire essence is in the father ; and the entire essence is in the son too ; and what if it could not be thus in a finite essence ? yet why may it not be so in an infinite ? what if reason cannot fathom it ? must therefore faith reject it ? i conclude then , that christ is very god , and as god hath a right to redeem us his creatures . . jus idoneitatis , as the son of god , he was most fit to be our redeemer ; what can be more perfectly congruous than reconciliation by god's beloved one , adoption by his natural son , reparation of his gracious image by his substantial , a shine of favour by the brightness of his glory , beams of light by his wisdom , restitution of life by the prince of life , and mediation between god and man by the middle person in the sacred trinity ? there be three great goings forth of god , into which all others may be resolved ; the first is that fundamental one of creation , and upon sins entry , which is but an apostasie from creation , in comes the second , viz. redemption , and out of this as out of a fountain flows the third , and that is sanctification ; these hang in order one upon another . unless there had been a creature , and that apostate , there had been no place for redemption ; and unless there had been a redemption , there had been no room for sanctification ; for god would never have reimplanted his image of holiness in a creature left under the eternal stroke of his justice , nor have plucked away the spot of sin there , where the guilt of sin is left behind . now albeit it is a most sure rule , that opera trinitatis ad extrà sunt indivisa , yet among divines creation is in a sort peculiarized to the father as the first , redemption to the son as the second , and sanctification to the spirit as the third person in the glorious trinity . thus in these three goings forth of god , each person in the trinity hath his special shine , and that in the very order of his subsistence ; wherefore it was very congruous that the son , of all the persons in the trinity , should be out redeemer . . jus conjunctionis ; he that redeems a captive must be persona conjunct a with him , and so was christ with us in a threefold respect . . conjunctione naturali , he was our goel , isai. . . that is , our next kinsman by his incarnation , and our redeemer by his passion ; he assumed our nature into himself that he might redeem us ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great god a sucking child ; regens sydera , yet sugens ubera , he that ruled the stars sucked the breasts . the word was made flesh , joh. . . and a strange making it was ; all other creations are ( as it were ) extra deum , but here was a creation in the very person of god. the glorious trinity in the very instant of drawing the humane nature exnihilo interweaved it with the person of the son , so that it never was any where but there ; all other creations stand under the roof of providence and preservation , but here the humane nature is an inmate in the very same person with the divine : all other creatures have their proper sutable seats and ubi's in the sphere of nature , but here 's the sackcloth of an humane body cast upon , and the rush-candle of a reasonable soul lighted up in the sun it self . the glorious son of god espoused flesh and blood , and the bride-chamber ( where the knot was tied ) was the virgins womb ; there was he made of a woman , consubstantial with us as to his humanity , who was consubstantial with the father as to his divinity . o how great is this mystery , god manifest in the flesh ! o domine ! quàm admirabile nomen tuum ! non modò mundi hujus staturam admiror , non stabilitatem terrae , non lunae defectum & incrementum , non solem semper integrum & laborem ejus perpetuum : miror deum in utero virginis , miror omnipotentem in cunabulis , miror quomodo verbo dei caro adhaeserit , quomodo incorporeus deus corporis nostri tegumentum induerit ; in caeteris aliquae satisfaciant rationes , hîc solus me complectitur stupor . god never came so near to us as in this wonderful conjunction . in the creatures we see god above us , in the law we see god against us ; but here we see immanuel , god with us : he is one with us by a natural conjunction , but that 's not all ; for being in our nature he became one with us . conjunctione legali , he was our sponsor or surety , and so in law one person with us ; his stile is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , surety of the covenant , heb. . . and the covenant being mutual on both parts , from god to man and from man to god , he is in both respects a surety of it ; a surety on god's part that his promises should be performed to us , and a surety on our parts that our debts should be paid to god. we were double debtors to god ; as rational creatures we owed perfect obedience , and as sinful creatures we owed eternal sufferings ; the first is a debt to god's holiness , and the second to his justice . now jesus christ was our surety for both , a surety to fulfil all righteousness for us , and the fidejussorial bond which he gave for this was his circumcision ; for he had no sinful flesh to be cut off , but would become a debtor to the whole law for us ; and in circumcision he signed security for it with his own blood : and also a surety to take our sins on him . hence the righteous god ( who cannot but judge according to truth ) charged our iniquities upon him , isai. . . and he as our surety accepted the charge , and those words , my sins are not hid from thee , psal. . . are ( as st. jorom thinks ) spoken ex personâ christi , for he was though not commissor , yet susceptor delictorum ; our flesh and blood was taken into his divine person , and our sins ( which could by no means enter in there ) were yet cast upon him , and being cast upon him , god exacted satisfaction of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was exacted and he answered , isai. . . satisfaction was exacted from him as our surety , and he answered for us ; and what was his answer ? why , i 'le lay down my life , i 'le pour out my soul , saith he ; let all the wrath due to those sins be squeezed into one cup and i 'le drink it up to the bottom ; let the fire of god's anger drop down from heaven , and i 'le be the paschal lamb roasted in it . thus jesus christ was a surety , nay , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the noblest of sureties , putting his soul in our souls stead , to bear our sins and god's wrath ; and for this very purpose was he one with us in nature that he might be one with us in law too . but neither is this all , for both these conjunctions are crowned with a third , and so he is one with us . conjunctione mysticâ , christ is the head , and the church is the body , and both together make up one mystical christ , cor. . . the head in heaven , and the body on earth ; and the spiritual continuity between both is one and the same holy spirit , which is on the head without measure , and on the members according to measure . if the jew ask us where is christ ? we can truly answer , he is at the right hand of god in heaven ; and on earth , loc here is christ and there is christ living and breathing in his saints ; every saint is a piece of him , and all together are his fulness , eph. . . so that he doth not count himself complete without them . this conjunction is so near and full of spiritual sense , that a poor member cannot suffer on earth , but instantly the head in heaven cries out of persecution , acts . . and even the suffering member reckons himself sitting in heaven , as long as his head is there , eph. . . thus our redeemer comes very near unto us in a threefold conjunction , and in each conjunction there is a rare condescention . in the first he came down into our natures by a stupendious incarnation , in the second he came down into our hell by a fidejussorial passion , in the third he comes down into our hearts by the spirits inhabitation ; the first opens a way to the second , the second is the purchase of the third , and the third , as in design , was a motive to , and , as in existence , is a crown upon the work of redemption . . having considered the redeemer , i pass on to the price ; and here i shall reduce all to three questions . . what this price is ? . what manner of price it is ? . for whom it was paid ? . what this price is ? and this is the humane nature of christ , as subjected to the law. when the son of god came forth to redeem us , he was made of a woman , made under the law , to redeem us that were under the law , gal. . , . made of a woman , there 's his humane nature ; made under the law , there 's his subjection to the law , and the end of all is our redemption : christ through the eternal spirit offered up himself to god , heb. . . and that in a way fully answering the demands of the law. the law demanded of the captives two things ; perfect obedience from them as rational creatures , and penal suffering from them as sinful creatures ; and christ gave up his humane nature a price both ways , in doing and in suffering ; he gave himself , that is , his humane nature for us an offering and a sacrifice , eph. . . an offering in his active obedience , and a sacrifice in his passive , and both these together were the entire price of our redemption . . christ gave up himself in his active obedience . that holy thing , his humane nature , as soon as it came out into the world , fell a breathing forth of holiness , burning with zeal for god , melting in compassions over men , bowing it self down in miraculous humility , and in a rape of love doing all the will of god , even to the last gasp upon the cross. his thoughts were all births of holiness , his words oracles of truth , his works a fulfilling all righteousness , and his meat and drink was to do his father's will : he ascended up to the top or pinacle of the moral law in the sweetest strains of love , and fetched about the breadth or vast compass of it in the largeness of his obedience , and passed down to the very hemm or border of it in the lowness of his humility . rather than fail , he would be subject to his own creature , luk. . . pay tribute to his own subject , matth. . . and wash his disciples feet with those very hands which had all the power in heaven and earth in them , joh. . , , . nay , he stooped down as low as the fringe of the ceremonial law ; his sinless flesh was circumcised , luke . . his holy mother purified , luk. . . the true passeover kept the typical one , matth. . , . and so obedientially stood under his own shadow . in every respect he was obedient unto death : his obedience was a fair commentary on the whole law , written in glorious characters of holiness and righteousness all his life long , and at his death clasped and sealed up with his precious blood. thus the mandatory part of the law was answered ; now for the minatory . . he gave up himself in his passive obedience , he was in some sence crucifyed in the womb , in that he was made of his creature ; and coming forth into the world , all his life was a perpetual passion . the gospel shews us the immense god in swadling clouts , the builder of all things working as a carpenter , the holy one hurried up and down by a tempting devil , the filler of all things hungry , the fountain of living water thirsty , the power of god weary , the eternal joy of the father weeping , the owner of all things extreme poor ; and not knowing where to lay his head in his own world . thus as a man of sorrows he passes on towards his cross ; one of his own apostles betraying him , another denying him , the rest forsaking him , the chief priests bloodily conspiring against him , false witnesses unjustly accusing him , the tumultuous rabble crying out , crucify , crucify , and pilate first confessing his innocency , and then condemning his person . and now arriving at his cross , sorrows break in upon every part , his head raked with thorns , his face besmeared with spittle , his eyes afflicted with the tears of friends , his ears filled with the blasphemies of enemies , his lips of grace wet with vinegar and gall , his hands and feet nailed to the cross , and his sacred body hanging between thieves , racked and tortured to death in a golgotha of stench and rottenness . but all this is but the outside of his passion ; at the same time hell was let loose , and from thence the devils as so many roaring lyons came with open mouth to devour him , and ( which is much more ) heaven thundred over his head , and the righteous god , as angry as our sins could make him , fell a smiting of him , isai. . . and smote him in his soul too , verse . and with smiting wounded and bruised him , verse . the smart and anguish whereof was so great that he was afraid , hebr : . . and his fear was so high , that he began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to faint away , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be sore amazed , mark . . and in this amazement , the eclipse was so dark , that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surrounded with sorrows even unto death , verse . and in this spiritual siege , he falls a praying , father if it be possible , let this cup pass from me , nevertheless not as i will , but as thou wilt , matth. . . and in prayer he sinks into an agnony . his soul became like that poor ship , that fell into a place where two seas met , the fore-part sticking fast , and remaining unmoveable , and the hinder-part broken with the violence of the waves , acts . . even so here were two seas met , a sea of wrath storming against him as our surety , and a sea of love breathing in him after our redemption : his humane will as nature shrunk at the sense of gods wrath , but as reason it stedfastly pointed at the work of our salvation . redemption stood fast and unmoveable in his heart , yet the same heart ( though without the least spot of sinful contrariety ) was broken with the waves of amazing horrors , and so dreadful was this agony , that it cast this grand heroe ( the strength of all the martyrs ) into a bloody sweat , there fell from him great drops of blood , luke . . the sins of the world ascending up as a vast cloud before gods tribunal , now came dashing down upon him in an horrible tempest of incomprehensible wrath , and this makes him cry , nay ( as the psalmist hath it psal. . . ) roar out upon the cross , my god! my god! why hast thou forsaken me ? mat. . . one would have thought at the first blush , that the humane nature had been dropt out of his divine person ; but though that were not , yet the sense of gods favour was for a time suspended from his humane nature . never was sorrow like to his sorrow . in all the legal sacrifices there was destructio rei oblatae , and all those destructions were summed up in his sufferings . as the corn he was bruised , as the wine and oil poured out , as the lamb slain and rosted in the fire of gods wrath , and as the scape-goat driven into the dismal wilderness of desertion . he did as it were sport in creation ▪ but in redemption he sweats , suffers , bleeds and dyes . now his humane nature thus made under the law , both in his active and passive obedience , is the complete and integral price of our redemption ; i say , both in his active and passive obedience , for these were not sundred either in existence or merit . . not in existence ; for there was passion in his actions , and action in his passions : from first to last , his obedience was with suffering , and his suffering with obedience . there was passion in his actions ; 't was a great suffering for the great law-giver to be under the law , for the lord of the sabbath to observe it . the noblest and purest piece of the law is the knowing and loving of god , and yet even in that there was a great suffering ; for he who eternally knew the father in an infinity of light , now knew him as it were by candle-light in a finite reason ; he who eternally embraced the father in an infinity of love , now loved him in the narrow compass of a finite will ; and therefore even in these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he emptied himself as the apostle speaks , phil. . . and on the other side , there was action in his passion ; his passions were with knowledge , he shut not his eyes when he drunk off the cup of wrath ; his passions were free-will offerings , loe i come , saith he , to do thy will o god , hebr. . . gods will was , that he should suffer , and his will runs before , and as it it were anticipates his sufferings , loe , i come : nay , in his passage he breaks out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how am i straitned till it be accomplished ? luke . . he was as it were in pangs of forward obedience to be baptized in his own blood , and posted on towards an agony of wrath in an agony of love ; and when he arrived at his extremest sufferings , his signal willingness turned his suffering into doing , and his cross into a triumphant chariot , he triumphed in it , saith the apostle , col. . . even there his obedience and love rode in triumph ; triumphant obedience spread out his hands upon the cross , and triumphant love opened his naked heart to the wrath of god. his soul was not snatched away but poured out , isai. . . his life was not meerly taken away , but laid down , joh. . . he was willing to be forsaken of god himself for a time , that thereby he might fulfil the will of god ; and before the fire of gods wrath could fall on him , he was all in a flame with his own love . thus the active and passive obedience of christ were not severed in their existence ; but like his seamless coat were interwoven from the top throughout even to his last gasp upon the cross. . neither were these severed in merit ; christ is not so to be divided as if his sufferings apart by themselves were the price of remission , and his righteousness apart by it self the price of glory . if the active obedience of christ apart make us perfectly righteous , where is the glory of the passive ? if the passive obedience of christ apart purchase all for us , where is the glory of the active ? but if both together make up the total sum , the glory of both is preserved . our redeemer was made under the law that he might redeem us ; now as he was under the whole law as to the command , and as to the curse of it , so his active and passive obedience adequately answering both , is the entire price of our redemption . but here i am obviated by objections . . saith the socinian , there is no price at all . . say some of our divines , the passive obedience of christ is all the price ▪ and the active no part at all of it . as to the first , i shall not need spend many words about it , because the scripture is so pregnant in it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ye are bought with a price saith s. paul , cor. . . and this price ( as s. peter tells us ) is not corruptible things as silver and gold , but the precious blood of christ , pet. . , . a transcendent price able to purchase as much , nay far more in the spiritual world , than silver and gold can in the material ; and 't is not meerly a price of emption , but of redemption : christ gave his life , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a price of redemption , matth. . . and which is more emphatical , he gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a counterprice of redemption , tim. . . doing and suffering in the room of poor captives ; and this price was paid into the right hand , viz. into gods , eph. . . and hence issues out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper redemption , the prison doors are opened ▪ and the poor captives may go out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free indeed , john . . that then there is a price is as clear in scripture , as if it were written with a sun-beam ; but yet the socinian shuts his eyes , and cryes out , all is but a metaphor . god redeemed ( saith he ) israel out of egypt , and moses is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . and yet there was no price at all paid . but alas ! that ever such vain consequences should drop from the masters of reason ; redemption in some scriptures is metaphorical , therefore 't is so in all ; moses was but a naked deliverer , therefore christ is not a proper redeemer ; moses's redemption was a redemption by power only , therefore chists redemption is no redemption by price ; redemption out of the hands of an unjust pharaoh was without price , therefore redemption out of the hands of a righteous god was so too . but on the other side how cogent is the argument ? if moses paying down no price was but a naked deliverer , then christ paying down one was a proper redeemer . if i believe that to be but a metaphorical redemption , because the scriptures speak of no price paid for the same ; pari ratione i must believe this to be a proper redemption , because the scriptures tell us of a price . if there must be power to redeem a captive from humane oppression , surely theremust be a price to redeem him from divine justice . we were all as captives locked up under the curse of the law and wrath of god , and christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both a redeemer and a ransom for us : wherefore concluding that there was a price , i pass on . . as to the second objection , i conceive that the active and passive obedience of christ do both together make up the perfect price of our redemption ; i say , both together . the active is part of the sum : and this i shall demonstrate . in general by those scriptures which set out the managery of redemption . long before our saviour christ came about it , the father calls him his servant , isai. . . and one part of his service was his active obedience ; and just at his entrance into the world he expresses himself , loe i come to do thy will , o god , heb. . . he came in his incarnation , his errand was redemption , and the way to compass it was by doing god's will , and that he did partly in his active obedience ; being come , his state was subjection , he was made under the law to redeem us , gal. . , . his humane nature was so far a price as 't was made under the law in part as to his active obedience ; this being his state , his ear was bored , psal. . . which the apostle renders , a body was prepared , heb. . . his humane nature was ( as i may so say ) all ear to the commands of god , among which one was that he should fulfil active obedience ; this obedience he fulfilled all along even unto death , nay , and in death : and by this entire obedience accomplished in doing and suffering we are made righteous , rom. . . and so righteous , that the righteousness of the law is fulfilled in us , rom. . . and so fulfilled , that the law hath its end , rom. . . and this so accurately , that one jot or tittle doth not pass from the law but all is fulfilled , matth. . . in all which series of scriptures his active obedience concurrs as part of the price . . in particular , i evince this truth by three reasons . . because he fulfilled his active obedience not merely for himself , but mainly for us ; he was our surety , and so received the obligation of obedience on himself . hence he would be baptized , because it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it became him to fulfil all righteousness , mat. . . it became him , not as for himself , for he was the spotless lamb , and needed no baptism at all , he could baptize with the holy ghost , and needed no water-baptism ; but it became him as our surety , to be subject to gods command even in this . and so in all other his active obedience : for the impletion of the law was by god translated upon him : what the law could not do in that it was weak through the flesh , god sending his own son in the likeness of sinful flesh , and for sin condemned sin in the flesh , that the righteousness of the law might be fulfilled in us , rom. . , . here all the obligations of the law are cast upon christ as our surety ; we could not satisfie for our sins , christ did it ; we could not fulfil righteousness , christ did it . but you 'l say , this place only concerns his passive obedience ; for it speaks of condemning sin , and that was done in his passive only . i answer , that this place extends to all christs obedience , active as well as passive , and this seems clear by the first and last part of the words compared together : the first are , what the law could not do in that it was weak through the flesh ; and what was that ? could it not curse the sinner ? yes undoubtedly ; and here the flesh , that is , sin was the strength of the law ; but for want of perfect obedience , it could not give life , gal. . . and here the flesh , that is , sin was the weakness of the law. now christ ( the power of god ) came to supply this weakness : but how doth he do it ? the latter words tell us , sin was condemned in his flesh , that is , his humane nature ; and it was condemned there not only by his passive obedience , but by his active too . every act thereof did as it were sit in judgment on sin ; even as every knock of noah on the ark condemned the old world : sin was so condemned , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the righteousness of the law is fulfilled in us , the law hath its rightful demands , one whereof is perfect obedience ; the righteousness of the law is fulfilled in us , that is , for us , in our stead and room : wherefore christ's active obedience being fidejussorial and on our behalf , must needs be part of the price . but you 'l say , christ's active obedience was not fidejussorial , for it was the debt of his humane nature , as a rational creature ; and therefore being due as for himself , it could not be paid down as for us . i answer , that christ's humane nature was but a creature , and so its will could not possibly be supreme , but indispensably subject to the will of god ; yet nevertheless his active obedience was paid down for us , and was part of the price ; and this will appear if we view it in these four particulars . . as to the spring of it , 't was freedom , his humane nature was necessarily subject to the will of god , but it was freely assumed into the person of god ; christ as man was bound to the law , but as god was not bound to become man. as he freely took a body with its circumscriptive dimensions , so he freely took a soul with those legal obligations , which are as it were the moral circumscriptions of it ; he freely assumed the humanity , and with it all incident duty . . as to the circumstances of it , 't was unobliged . christ was bound by the law as man ; but he was not bound to perform it in such a debased manner , for such a space of time , in such a place as earth , unless as our surety ; for he might have carried up the humane nature into heaven in the first instant of its assumption . . as to the end of it , 't was for us , it points at the same end with the humane nature to which it was incident : as he was made man for us ; to us a son is born , isai. . . . so his active obedience was for us . hence the apostle joins both these together ; he was made of a woman , made under the law , and then superadds as the end common to both , that he might redeem us , gal. . , . . as to the value of it 't was infinite ; a finite righteousness may serve for its single performer , but christ's righteousness stamped with his deity amounts to an infinite sum , enough for himself and a world besides . hence the very same righteousness is christ's , rom. . . and ours too , cor. . . st. bernard sweetly expresses it . domine , memorabor justitiae tuae solius ipsa est enim & mea , nempe factus es mihi tu justitia à deo ; nunquid mihi verendum , nè non una ambobus sufficiat ? non est pallium breve , quod non possit operire duos ; justitia tua in aeternum , me & te pariter operiet , quia largiter larga & aeterna justitia . to sum up all in one word ; though christ as man were under the law , yet his active obedience performed in an humane nature freely assumed , and in a way as to that nature unobliged perioding in our redemption , and elevated into a kind of infinity by his deity , was paid down for us , and was part of the price . . because christ's whole obedience , active as well as passive , being fulfilled for us makes us righteous before god : famous is that place , rom. . . as by one mans disobedience many were made sinners ; so by the obedience of one shall many be made righteous . but you 'l say , the passive obedience is only meant there ; but if so , why doth the apostle oppose it to adam's actual disobedience ? and why doth he say obedience in general ? and when he says so , who may pare off ought , and say , it was not all but some ? why doth he call it christ's righteousness , ver. ? and where are his sufferings alone so stiled in scripture ? or what is so properly such as his active obedience ? nay further , he speaks of such a righteousness as brings justification of life , ver. . the promise of life was , do this and live , and christ's active obedience fully answered the terms of it ; wherefore christ's active obedience is within this text , and jointly with the passive makes us righteous , and consequently is part of the price . but here it will be objected , that if christ obeyed the law for us , so as to make us righteous , then we need not obey it in our own persons : to which i answer two things . . this argument presses as much upon those that are for his passive obedience only , as upon those that are for his active also ; for they assert that the passive alone purges away all sin , as well of omission as commission , and consequently makes us as righteous before god , as if we had done all and omitted nothing ; and then by their principles , what need we obey in our own persons ? but . that christ obeyed for us , and therefore we need not obey , is as vain a consequence as to say , christ died for us , and therefore we should not die . but the different ends reconcile all : christ died that there might be satisfaction for sin as to the guilt of it , and we die that there may be a destruction of sin as to the being of it : also christ obeyed that our justification might be effected , and we obey that our sanctification may be promoted ; christ obeyed that we might reign in life , and we obey that we may be more and more meet for it . nay , christ obeyed that we might obey ; for one fruit of redemption was , that we might be a peculiar people zealous of good works , tit. . . and we obey that his obedience may not be in vain as to us ; for he is the author of eternal redemption to them that obey him , heb. . . hence it appears that christ's obedience and ours may as well consist together as justification and sanctification , life and the way to it , redemption and the fruit thereof . . because the price of our redemption is a thing of superexcellent fulness and superimaginable glory , redeeming captives in a way completive and perfective of the law broken by them . do we make void the law by faith , or by its object our redeemer and redemption ? nay , we establish the law , rom. . . when man was in innocency , the royal law sate in glory commanding upon its throne , holding forth in its right hand a crown of life in the promise , and in its left a sword of vengeance in the threatning : but when monstrous sin entred into the world , the very throne of the law seemed to shake , and the crown in its right hand to wither , only the sword was glittering and fiery in the left , the minatory part of the law stood fast captivating and cursing the sinner ; but the mandatory and promissory parts thereof fell a trembling and staggering , as if their natural and primary end , viz. perfect obedience and all the ensuing bliss were utterly lost . now jesus christ our wonderful redeemer redeemed us in such a way as that he established the law in every respect ; by his active obedience he fastened and newpinned the very throne of the law , and made the old promise to bud again with life ; and in his passive obedience the fiery sword of god's wrath did awake against him , zach. . . and smote and wounded him for our iniquities ; he paid down his humane nature in doing and suffering , and what could the law desire of him more ? thus jesus christ became the end , the fulness , the perfection of the law , rom. . . but if the passive obedience of christ be only the price , then indeed the curse or wrath , which is in the left hand of the law , and which comes accidentally by sin , is satisfied : but where is the primary and natural end of the law ? where is that perfect obedience which is in the right hand and right eye of the law ? you 'l say , 't is in the person of christ our redeemer : but how is it there ? the apostle says , that christ is the end of the law to the believer ; now if it be there only personally as for himself , then as to that he is the end of the law only for himself ; but if it be there also fide jussorially as for us , then 't is part of the price , and so he is the end of the law to us also . but you 'l reply , that though christ's active obedience be no part of the price , yet his passive suffices ; for that takes away sin and death from us , and sin being removed , righteousness follows , and death being removed , life follows ; and so the law hath its end . i answer ; i might deny these consequences , for adam in innocency was free from sin and death , yet in that state had neither all the righteousness performable , nor all the life attainable by him . but if i admit , that upon the remotion of sin and death righteousness and life do follow , yet these may follow from christ's whole obedience as their total principle , and not only from the passive . if they follow from the passive only , the glory of redemption is much darkned ; for who sees not that the law is not , nor cannot be so completely accomplished by the mere sufferings of christ , as if over and besides those he also performed perfect obedience for us ? who sees not more glory shining out when perfect righteousness is a part of the price , than if it be only an effect thereof issuing by consequential resultance from the remotion of sin ? wherefore the messiah is set out to us in the prophet not only as making an end of sin , but as bringing in everlasting righteousness , dan. . . and in the evangelist , not only as giving his life , but as fulfilling all righteousness , matth. . . and in the apostle , not only as made sin , but as made righteousness too , cor. . . and thus the law hath its perfect accomplishment by our redeemer . wherefore concluding that the humane nature of christ paid down in his active and passive obedience is the entire and integral price of our redemption , i pass on to the second quaere , . what manner of price this is ? and this i shall open in three things . . 't is a price redemptive from evil. . 't is a price procurative of good. . 't is a price sufficient for both . . 't is a price redemptive from evil , even from all the evils of our captivity , viz. the chains of sin , the bloody jaylor satan , and the prison of wrath ; our great redeemer by laying down this price hath hroke off our chains , vanquished the jaylor , and opened the prison-doors for us ; only here is an observable difference : for . as to the guilt of sin and the wrath of god this price is redemptive in a more immediate way by it self . . as to the stain of sin , the power of sin , and the tyranny of satan , this price is redemptive in a consequential way by procuring the holy spirit for us . . this price is redemptive from the guilt of sin and wrath of god ; and this in a more immediate way by it self . now albeit the entire price concurr herein , yet because as to this there is a special relucency in some parts thereof , i shall only insist on five things , viz. . our sins were laid upon christ. . he suffered the same punishment ( for the main ) that was due for these sins . . he suffered it in our stead . . suffering in our stead , he satisfied god's vindictive justice and minatory law. . these satisfied , god is reconciled . . our sins were laid upon christ. whilest the chains are upon the captive , captivity is unavoidable ; whilest sin is on the sinner , redemption is impossible ; god therefore gave sin a remove from its proper ubi , i will remove iniquity in one day , saith he , zech. . . that is , in the day of the messiah , ver. . but how far will he remove it ? the psalmist tells us , as far as the east is from the west , psal. . . and so he did , he removed it from us , who were in occasu adami , as far as christ , who is oriens sol justitiae ; by this remove all our sins met upon him , as the prophet speaks , isai. . . never such a concourse of sins as here , sins of all weights , pence and talents ; sins of all magnitudes , gnats and camels ; sins of various degrees , frailties and presumptions ; sins of vast distances as far remote in place as the parts and quarters of the earth , and in time as the morning and evening of the world met all together upon him ; he is the lamb of god that takes or bears away the sin of the world , joh. . . he saith not sins , but sin ; because all the sins of the world were as it were made up into one burthen , and so laid upon him . sins past were present to him ; for there was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a transmission of them unto him , rom. . . there was indeed an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a remission , as to the faithful , but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a transmission as to the surety ; sins future were all one to him as if already existent , all our sins met upon him . hence he cries out , my iniquities have taken hold upon me , psal. . . my iniquities , a strange word to drop from the holy one of god ; but the apostle clears it , god made him for us to be sin , cor. . . there was no sin in him by inhesion , but god made him sin by imputation ; not only a sacrifice for sin ( which yet includes that imputation ) but sin it self : the double antithesis in the text carries it this way ; he was made that sin he knew not , and that was sin it self ; he was made that sin which is opsite to righteousness , and that was sin it self . hence luther brings in the father casting all our sins on him with these words ; tu sis petrus ille negator , paulus ille persecutor , david ille adulter , peccator ille in paradiso , latro ille in cruce , person a illa quae fecerit omnium hominum peccata , all our sins were imputed unto him . but you 'l say , how can these things be ? can the righteous god , who judges according to truth , impute sin to his holy one ? i answer ; as there are in the apostle two distinct comings of christ ; in the first he bore our sins , in the second he appears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without sin , heb. . . so in his first coming he susteined two distinct persons , his own and ours : as he was in his own person , he was without sin ; but as he was our surety and susteined our persons , so our sins were imputed to him , and imputed to him according to truth , because he was such . the holy one was righteously made sin , because first he was a surety for sinners ; a world of sins was justly cast on the innocent lamb , because he stood in the room of a world of sinners . in eadem persona christi ( saith luther ) congrediuntur illa duo , summum & maximum peccatum , & summa & maxima justitia ; this is one of the wonders in theology . reason and philosophy can shew sin in the sinner , but the sublimer gospel shews sin on a spotless lamb ; here darkness seized upon the sun ; here the abomination of iniquity stood where it ought not ; i say , where it ought not , because upon the holy place ; yet withal where it ought , because of an holy imputation . god can by no means clear the guilty , exod. . . that is , the guilty remaining such , therefore he first translated the guilt upon christ , and then he justifies the ungodly through him , rom. . . oh the glory of the divine will ! it s purity cannot but hate sin , yet its power removes it ; its justice cannot but punish sin , yet its mercy translates it from the sinner to the surety , that it may be condemned there where it was never committed , even in the flesh of christ , rom. . . . our sins being laid on him , he suffered the same punishment ( for the main ) that was due to us for them ; for how doth the scripture express the punishment of sin ? 't is death , gen. . . and he died for us ; 't is the second death , rev. . . or death unto death , cor. . . and he suffered deaths , isai. . . not the death of the body only , but all the deaths in moriendo morieris , as far as his holy humanity was capable thereof ; 't is wrath , rom. . . and he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a man set in the stroke of gods wrath , as the septuagint hath it , isai. . . 't is a curse , deut. . . and he was made a curse , gal. . . not only a ceremonial but a real curse , even that which he redeems us from . tu christe ( saith luther ) es peccatum meum & maledictum meum , seu potius ego sum peccatum tuum & maledictum tuum ; 't is hell , psal. . . and he descended thither ; though not by a local motion , yet by an immense passion , his soul travelling under the wrath of god. he began to descend into hell , when he sweat drops of blood , and he descended yet further into it when he cried out , my god , my god! why hast thou forsaken me ? there are two essentials of punishment in hell , poena sensûs & poena damni , and he suffered both : when the fire of god's wrath melted him into a bloody sweat , there was poena sensùs ; and when the great eclipse of god's favour made him cry out of forsaking , there was poenadamni . christ suffered the same punishment ( for the main ) which we should have suffered ; the chief change was in the person , the just suffering for the unjust , the surety for the sinner . but you 'l say , christ did not suffer the same punishment , for he neither suffered eternal death , nor yet the worm of conscience . as to that of eternal death i answer by two distinctions . . in eternal death we must distinguish between the immensity of the sufferings and the duration ; the immensity is essential to it , but the duration is but mor a in esse and accidental . christ suffered eternal death as to the immensity of his sufferings , though not as to the duration of them ; he paid down the idem , as to essentials of punishment , and the tantundem as to the accidentals ; what was wanting in the duration of his sufferings , was more than compensated by the dignity of his person : for it was far more for god to suffer for a moment , than for all creatures to suffer to eternity . . we must distinguish between punishment as it stands in the law absolutely , and punishment as it stands there in relation to a finite creature , which cannot at once admit a punishment commensurate to its offence ; and so must ever suffer , because it cannot satisfie to eternity . punishment as it stands in the law absolutely , is death ; punishment as it stands there in relation to a finite creature , is eternal death : the first was really suffered by christ , and the second could not be justly exacted of him ; for he paid down the whole sum of sufferings all at once , and so swallowed up death in victory . as to that of the worm ; i answer , the worm attends not sin imputed but sin inherent , 't is bred out of the putrefaction of conscience , and that putrefaction is from the in-being of sin. now christ being withot spot , suffered punishment not as it follows sin inherent , but as it follows sin imputed ; and so he suffered the same punishment ( for the main ) as was due to us . . christ suffered this punishment in our stead , he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for us , rom. . . and which is more emphatical , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in stead of many , matth. . . the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes in scripture signifie only the utility or benefit of another , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly imports a subrogation or substitution of one in the room of another ; and so christ as our surety died in our room or stead . hence the apostle argues thus ; if one died for all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then all died , cor. . . all died in the death of one , in as much as that one died as the surety of all . hence our sins were condemned in his flesh , rom. . . and so condemned there , that upon gospel terms they are remitted to us . but unless he had stood in our room , divine justice could neither have adjudged him to punishment , nor yet have admitted us to an absolution from sin. . suffering thus in our stead , he satisfied both god's vindictive justice and minatory law. . he satisfied god's vindictive justice . god is a righteous god , a god that loveth righteousness and hateth iniquity ; nay , he so perfectly hateth it , that his pure eyes cannot look upon it ; and his righteous hands cannot but punish it , he will by no means clear the guilty , exod. . . not unless his justice be satisfied , for he is a righteous judge , tim. . . so righteous , that he cannot but do right , gen. . . his judgment is righteous judgment , rom. . . and every sin must have a righteous recompense , heb. . . and no wonder , for sin is an horrible ataxy , and god will not inordinatum dimittere ; the subjection of a rational creature to its creator is indispensable . god whilest god must be above , and the creature whilest a creature below ; and this dependance so far as it is broken off by sin , must be salved up by punishment , or else god loses his dominion over his creature . this is that which the apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the righteousness of god , rom. . . and this is so naturally in him , that the very heathens knew it by the light of nature . the viper upon paul's hand made the barbarians cry out of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . now what doth this vindictive justice require ? not precisely that the sinner himself should be punished , for then redemption should be impossible ; but that the sin should be punished , and so it was in christ ; he for our debt was cast into prison , and paid every farthing of it . the damned in hell pay a little and a little , and can never satisfie , but he paid down the total sum of sufferings all at once ; they are always striving with god's wrath , but he wrastled with it and prevailed : hence in isai. . ver. . he is called israel a prince with god. his sufferings were so satisfactory to divine justice , that the pains of death could not hold him , acts . . neither could the prison of wrath detain him , isai. . . and all because there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a redemption of transgressions , heb. . . that is , a compensation or satisfaction made to divine justice for them . i go to my father ( saith he ) and ye shall see me no more , joh. . . justice did not stop him in his passage to heaven ; neither did his father send him back again to mend his work . you shall see me no more , no more bleeding under the burthen of sin , no more paying down sufferings to divine justice , for all 's discharged ; and to assure us of it , god who received the sum , pawns heaven and earth in mortgage that he will forgive our sins without any further satisfaction , jer. . , , . by all which it appears that justice was fully satisfied . but here 't will be objected , that the innocent should suffer for the nocent is unjust , & that which is such cannot satisfie justice . i answer ; 't is unjust if the innocent suffer compulsorily , but not if he suffer freely ; 't is unjust if the innocent sink under his sufferings , but not if he be able to bear them ; 't is unjust if there be no good in his sufferings commensurate to the evil , but not if the evil be exceeded by the subsequent good ; 't is unjust if the innocent stand in no relation to the nocent for whom he suffers , but not if he stand in relation to him . suppose a natural relation ; saul's sons were hanged up for saul's sins , sam. . . suppose a political relation ; seventy thousand fall for david's sin , sam. . . which makes him cry out , lo ! i have sinned , but these sheep what have they done ? suppose a voluntary relation ; sureties must pay for their principals , and that not only in money-matters but in capital punishments : thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 engaged life for life , which the apostle seems to insinuate in that passage , peradventure for a good man some would even dare to die , rom. . . and why then may not christ who by all these ways is conjoin'd to us , naturally as a man , legally as a surety , and mystically as a head , justly suffer for us ? especially seeing there was free action in his passion , victorious strength under his burthen , and the penal evil crowned by such a grand good as redemption is , why may not he justly suffer for us ? the scriptures are positive in it , christ died for the ungodly , rom. . : the just for the unjust , pet. . . and one for all , cor. . . wherefore if humane reason will not subscribe , it fights against god himself . . he satisfied the minatory law ; for this is no other than the voice of vindictive justice uttering death and a curse against sinners , and to satisfie this he died and died an accursed death in their room . but you 'l say , though he died for us , yet the law is not satisfied , because it requires that the sinner himself should die , thou shalt die the death , gen. . . and cursed is he that doth not all the words of this law , deut. . . in which places [ he and thou ] relate to the person of the sinner ; and therefore though vindictive justice as in it self might have been satisfied with punishing sin in another , yet the minatory law ( which is the voice of justice ) cannot be satisfied , unless the punishment fall on the sinner himself ; and the reason is , because in this minatory law the veracity of god is engaged , which it was not before ; now justice speaks out , which it did not before , and that which it speaks must be true . for answer whereunto , . some ( as the learned grotius ) say , that here was dispensatio legis , quâ legis manentis obligatio circa quasdam personas tollitur : but i take it , that god's threatnings are indispensably yea and amen as well as his promises ; for albeit god doth not dare aliquod jus creaturae in his threatnings , as he doth in his promises , yet is he debitor sibi-ipsi in both , and not one jot or tittle of either can fail , because of his infinite veracity ; god will not call back his words of threatning , isai. . . neither will he himself turn back from them , jer. . . his words stand surely for evil , jer. . . that threatning that nineveh should be destroyed , had a tacit condition in it ; which had it been expressed , the threatning would have run thus : it shall be destroyed except it repent ; therefore it repenting , there was a remotion of the judgment , according to the tenour of the threatning , but no dispensatio juris at all . wherefore . i answer that here god did interpret his law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an equitable way ; equity is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a filling up of a general law by a benign interpretation in that part which was not precisely determinate . the divine sanction was , the sinner shall die ; but it was not precisely determinate , that he should die in his own person ; for then god's unalterable truth should have barred out a surety : neither was it precisely determinate , that he should die in his surety ; for then the threatning should originally have been a promise , and a promise unto sin , such as god never made : but the sanction was general , the sinner shall die , and two interpretations lay before god ; the first , that the sinner shall die in his own person ; the latter , that he shall die in his surety ; the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , just severity ; the latter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condescending mercy ; in the first there is more of the sound of the law-letter ; in the latter more of the sounding of the law-givers bowels ; the first is much like the first delivery of the law with thundrings and lightnings and devouring fire , exod. . , , . the latter is like the second delivery of it with a proclamation of grace and goodness and pardoning mercy for thousands , exod. . , . now these two interpretations lying before god , he as the supreme law-giver in order to redemption interpreted his law according to a merciful equity , the sinner shall die , that is , in his surety christ. oh the immense love of the father and the son ! the fathers love fills up the law by a gracious interpretation , and then the sons love fulfils it by a perfect satisfaction ; mercy and truth are met together , mercy in a favourable construction of the law , and truth in the evident veracity of the law-giver ; the person of the sinner may be saved , and yet the truth of the threatning is salved , through christ's satisfaction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are abrogated from the law , rom. . . and yet we do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abrogate the law , but establish it , rom. . . because it is fulfilled in christ. neither doth this equitable interpretation suppose any defect in the divine law , as it doth in humane laws ; for humane laws are made general for want of providence in men to forsee all particular cases which fall out ; but this law was made general out of the perfection of providence in god , that there might be room for a surety to come in and satisfie it . but you 'l say , if god interpret the threatning in such an equitable way , the sinner shall die in his surety , then no sinner is in a state of wrath here , nor can be condemned in hell hereafter ; for both these issue out from the first interpretation , thou shalt die in thine own person , and that is now waved by the judge . i answer , that god doth not totally and absolutely either wave the first rigorous interpretation ; for the elect are under wrath till they believe and repent , and the reprobate not believing and repenting are cast into hell , and both by virtue of the first interpretation ; but he waves the first and makes the second interpretation in order to redemption , and only so far forth as redemption requires it : now what doth that require ? it requires that all that embrace christ should be saved from the death in the threatning , and therefore thus far the first interpretation is waved and the second takes place ; but it requires not , that any person should either be out of a state of wrath before faith , or be saved without faith , and therefore the equitable interpretation doth not go thus far , and so far as that goeth not , the rigorous interpretation takes place , because pro tanto it is consistent with redemption ; redemption is the end , and the all-wise god measures and proportions out the equitable interpretation in such a way as serves unto it , and the rigorous interpretation in such a way as stands with it . in a word , according to this equitable interprepretation , christ hath so satisfied the threatning , as that all believers shall be saved from it ; yet this satisfaction hinders not , but that the rigorous interpretation should abide upon unbelievers whilst such ; for whilst such , they embrace not that satisfaction , and therefore are justly cursed by the law till they receive the gospel . fifthly , god's vindictive justice and minatory law being thus satisfied , he becomes reconciled . there are two degrees of reconciliation ; the first is that whereby god is ready to receive men into grace and favour if they believe ; the second is that whereby god is actually reconciled to them upon their believing . the apostle mentions both these , col. . , . for first he tells us , ver . . that god did reconcile all things to himself by the blood of his cross , and then it follows , ver . . yet now hath he reconciled you , you o believing colossians ! all were reconciled in the first degree , and believers in the second ; the first was done all at once upon the cross , and the second is yet now a doing , and so will be till the believers are all come in ; therefore the apostle says , god was in christ reconciling the world unto himself , cor. . . reconciling , which imports a continued act , a carrying on the work of reconciliation from one degree to another by particular applications . now both these degrees of reconciliation are wrought by the death of christ ; the first was wrought by it ipso facto , without it god would have breathed out nothing but wrath , but through it he is ready to forgive , psal. . . as full of mercy as he is , he could not forgive in a way opposite either to his justice , which in its nature calls for satisfaction for sin , or to his truth which in the law pronounces death on the sinner ; but justice and truth being satisfied by christ's death , he is ready to forgive . the mercy-seat was covered with a cloud of incense , levit. . . and the reason there rendred is very remarkable , lest he that was before it should die . what , die before the mercy-seat ? yes , even there , unless the merits of christ be as a cloud round about it . mercy as of it self alone would not save us , but every sinner must have died before it , had it not been surrounded with the incense of christ's merits . god out of christ is a consuming fire to sinners , but in christ he is reconciling them to himself . the second is wrought by christ's death as applied by faith ; therefore 't is called propitiation through faith in his blood , rom. . . and both these were typified by the sprinkling of the blood of the sacrifice under the law. that blood was sprinkled on the mercy-seat , levit. . . prefiguring the first degree of reconciliation by christ's death in it self ; and it was sprinkled on the people , exod. . . prefiguring the second degree of reconciliation by christ's death as applied to us by faith. but you 'l say , if god be first angry , and then reconciled , and reconciled by degrees , there must be a change in god and his will , which cannot be admitted . i answer , that reconciliation is not an immanent act but a transient , not so properly abiding in god , as passing from him upon the creature : as when the scripture saith , the wrath of god at such a time was kindled or arose , 't is not meant that the will of god was novelly inflamed , but that the flame of wrath then broke forth in transient effects from thence ; so when it saith , god is reconciled , it imports not a cooling alteration in the will of god , but a gracious effluxion of love breaking out from thence . as in punishment wrath goes out from the lord against sinners , num. . . and is upon them , chron. . . so in reconciliation love goes out from the lord towards believers and is upon them ; so that the change is not in god but in the creature . proportionably to the nature of reconciliation as a transient act , christ reconcileth us unto god , not by making a new will in god , but by doing his will ; for so he himself saith , when he came about the work , loe ! i come to do thy will o god. god's will as to this point may be considered under a double notion ; either as naturally pregnant with vindictive justice , and decretively issuing out the minatory law , both requiring that sin ( if committed ) should be punished ; or else as decreeing within it self the way and manner how this justice & law should be satisfied by a surety in order to the redemption of sinners . now christ perfectly fulfilled god's will in all these respects ; in him our sins were punished according to the exaction of justice , and the equitable interpretation of the law , and that in such a way as was preordained by god's will for our redemption . this will being thus satisfied , god is truly reconciled , not only ( as the socinian would have it ) we reconciled to him , but he to us : and this appears in three things . . in that sin is not objected before god's will as it would have been , had not christ satisfied ; it would have been objected before it , as that just cause for which god might , nay , according to the naturality of his justice and veracity of his law must have punished us sinners to all eternity : but now it is not so objected before it ; for albeit there be an intrinsecal and inseparable desert of wrath in the nature of it , yet now its obligation or redundancy upon the sinner appears not , because expiated in the surety : this the apostle calls the reconciling of sin , heb. . . without christ's death sin like a fury would have cried and clamoured for wrath and vengeance to be poured down on the sinner , but through his death sin as one reconciled hath nothing to say against him , but that he may have life and salvation on gospel-terms . . in that the effects of wrath do not issue out from god's will against the sinner as they would have done . god who is infinite holiness and essential rectitude cannot but hate sin , and in this hatred there is nothing less than a velle punire ; and from thence condign punishment must have poured down upon the sinner , if it had not by the will of god been derived upon the surety ; but being derived thither , that righteous will is satisfied , and the merited wrath comes not forth against the sinner , but instead thereof . effects of love break forth from god's will towards him ; grace appears to all men , tit. . . to all men in a gracious reconciliability , and to believers in actual reconciliation ; believers are actually accepted or ingratiated in the beloved , eph. . . and so shall all others as soon as they become believers . thus god is truly reconciled , yet without any change in his will ; only sin doth not cry to that will against the sinner , punishment doth not break out of that will upon him , and grace beams and sparkles out of that will towards him ; whilest in all these his will remains unchangeable . hence in scripture we are rather said to be reconciled to god than god to us ; not ( as the socinian would have it ) because we only are reconciled to god , and not god to us ; but because god is reconciled to us in such a way , as is not alterative , but perfective and completive of his unchangeable will. thus christ bore our sins and god's wrath , in a way so satisfactory to god's justice and law ; that thereby god is reconciled to us , and we are redeemed from sin and wrath. but here i am obviated by an objection . if there be such a compensatory price paid for sin , where is free remission ? free remission cannot stand with plenary satisfaction ; what is fully paid cannot be at all remitted . i answer ; it cannot , if there be a solution by the debtor , but it may , if there be a satisfaction by a surety ; it cannot , if that surety were of the debtors own providing , but it may , if he were of the creditour's procuring ; it cannot , if the suretie's paiment be irrecusable , but it may , if the creditor's acceptance be free ; it cannot , if the remission were to the same person who makes satisfaction , but it may , if one person make satisfaction and another find remission . and thus it is in this case ; our debts were paid to god , but by a surety jesus christ , and this surety was of god's own sending , and that his payment went for ours was of god's own grace : and hence it comes to pass that god hath full satisfaction , and we free remission , and this without any repugnancy ; for christ who satisfied had no remission , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . god did not spare or bate him a farthing , and we who are remitted make no satisfaction ; all our tears , prayers , sorrows , services pay not a mite to divine justice . why should corrupt reason mutter as if satisfaction and remission , which are matches in scripture , were inconsistencies in nature ? what saith god , levit. . . the priest shall make an atonement , there 's satisfaction , and it shall be forgiven , there 's remission ? what saith the great apostle , rom. . . we are justified freely by his grace , there 's remission , through the redemption that is in christ , there 's satisfaction ? take both in three words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god for christ's sake hath forgiven you , eph. . . for christ's sake , there 's satisfaction , hath forgiven you , there 's remission , and free remission ; for 't is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a dismission or discharge of sin , but 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a dismission or discharge of it in a gracious way . in christ our surety there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . but towards us there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tit. . . christ may say , totum exsolvi , and god may say , totum remisi ; there was nothing forgiven to christ , for he paid all , but there was all forgiven to us , for we paid nothing . thus this price is redemptive from the guilt of sin and wrath of god ; but this is not all . . this price is redemptive from the stain of sin , the power of sin and the tyranny of satan , and that by procuring the holy spirit for us ; we are saved by the renewing of the holy ghost , and that is shed on us through jesus christ , tit. . , . and where it is shed , there it redeems . . from the stain of sin ; sin is the dross or rust of the soul , isai. . . but the spirit refines and purifies from it ; sin is the wrinkle of the old man , eph. . . but the spirit smooths and removes it . christ came by water and blood , joh. . . and the water sprung out of the blood ; the spirit is that clean water , ezek. . . which fetcheth out the spots and stains of sin , and that healing water coming out from the side of the temple , even the pierced side of christ , ezek. . . which by degrees cures all the ulcers and plague-sores of the heart . the corinthians were all over mire and dirt , but they were washed in the name of the lord jesus , and by the spirit of god , cor. . . the spirit washed them , and washed them in the name of jesus , that is , for his merits sake . the soul in sinning runs to the cabul of the creature , dirtying and fouling it self ; but the spirit brings it back again to the holy one , and as it approaches nearer and nearer to him the macula peccati goes off , and the nitor animae appears . . it redeems from the power of sin. sin merited christ's crucifixion , and christ's crucifixion merited the crucifixion of sin ; and upon this account out comes the holy spirit and nullifies the law of sin , batters down the strong holds of it , plucks up the very throne of it , and crucifies the old man with all his members , by outward restriction nailing his hands and his feet , and by inward circumcision cutting and piercing into his heart , and from thence gradually letting out his vital blood , even the love of sin ; hence his motions wax feeble , his members weak , his natural heat of original lust spent and exhausted , and his whole body drooping and languishing to his dying day ; and all this by a secret virtue from christ's death . we are planted together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the apostle , rom. . . he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the conformity , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the conformation of his death , because his death procured that conformity in us . hence sin doth not reign in us as a prince upon his throne , but die as a man upon the cross ; thanks be unto god who giveth us the victory through jesus christ. . it redeems from the tyranny of satan . christ in his own person spoiled principalities and powers on the cross , col. . . and christ by his spirit spoils them in the hearts of men ; satan hath his palace there , but christ hath bought him out , and the spirit will cast him out ; satan would keep on our chains , but christ dissolves them , joh. . . as he by his spirit enlightens , off go the chains of the mind ; as he converts , off go the chains of the will ; as he spiritualizes , off go the chains of the affections ; and as he sprinkles his blood upon us , off goes the weighty guilt of all these : satan would keep us within the prison , but christ comes with an habeas animam , translating us from the power of darkness into his own kingdom , col. . . a region of grace and light , where satan the ruler of sin and darkness cannot have the victory ; because christ the wisdom and power of god fights against him who is ( as i may so say ) the wisdom and power of sin. hence he falls as lightning from heaven , luke . . falls and breaks his serpents head , even his design against poor souls ; the ruine of souls is a heaven to him , and in falling short of that , he falls as it were from heaven . the prince of this world shall be cast out , saith christ , joh. . . and he adds as a reason , if i be lifted up , i will draw all men unto me , ver. . lifted up upon the cross , he purchased the spirit , and lifted up into heaven he sends down the spirit , which draws men out of satans world into christ's , where the gates of hell can never prevail . the god of peace bruises satan underfoot , rom. . . the apostle saith not , the god of mercy or power shall do it , but the god of peace ; because , unless peace had been made through the blood of the cross , satan would have kept us in everlasting chains . but now justice being satisfied , the spirit comes forth with a quo jure ; first rescuing the captive-soul , and then treading down satan under its feet . thanks be unto god for this victory also through jesus christ. thus this price is redemptive from evil , but . this price is procurative of good. infinity is a boundless ocean , and may run over in effects as far as it pleaseth ; infinite power might have run over in making millions of worlds more , and infinite mercy might have run over in saving millions of sinners more . the price of redemption hath a kind of infinity in it ; no wonder then , if after remotion of evils , it run over by its transcendent excess of value in the procuration of good ; such was the glorious redundance and supereffluence of its merit , that it paid divine justice to the last mite , and over and besides made a purchase of three worlds ; i mean the lower world of nature , the middle world of grace , and the upper world of glory . . as to the world of nature , christ procured two things . . the standing of it . . the deliverance of it . . the standing of it , and that in a threefold respect . . the standing of it in being . sin filled it with so much spiritual stench and rottenness , that the power of the holy one would not have endured to have been there supporting and bearing it up in being , if the death of christ had not been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sweet-smelling savour , eph. . . to perfume and sweeten it ; the world was as it were new founded by the cross , or else sin , that abomination of desolation , would have dashed it down about the sinners ears ; justice ( if unsatisfied ) would not have spared so much as the stage whereon sin was acted , but hurled it down into its first nullity . christ upholdeth all things by the word of his power , heb. . . before sins entry they stood merely by the word of his power , but since they stand not without the blood of his cross. redemption is the great buttress of creation ; as it rears up the little world after its fall , so it keeps up the great world from falling . . the standing of it in order . when the prophet describes god's judgments , he speaks as if the old chaos were come again ; loe ! the earth was without form and void , jer. . . all the orders and harmonies in nature were at first set by the wisdom of god , and afterwards cemented by the blood of god , or else sin would have unframed all . by christ all things consist , col. . . not only subsist in their beings , but consist in their orders . . the standing of it in its usefulness to us . sin was the blast and forfeiture , but christ is the purchaser and heir of all things , heb. . . and in and through him all are as it were new-given to us . we became such wretches by sin , that the earth would not have bore our persons , if christ had not bore our iniquities ? the sun in the firmament would not have lighted the material world , if the sun of righteousness had not appeared in the spiritual ; these lower heavens would not have spun out a day for us , if christ had not purchased the upper ones of glory ; the blood of creatures should never have been shed for the life of our bodies , if the blood of god had not been poured out for the life of our souls . under the law , before harvest began the passeover was killed ; at harvest a sheaf of the first-fruits was brought to the priest to be offered to god ; and after harvest there was the feast of tabernacles to bless god for the fruits of the earth , which by the jews was kept with booths and hosannahs . had not christ our passeover been sacrificed for us , there would have been no harvest of creature-blessings at all ; and now that there is one , the praise of every sheaf must be brought to christ the high-priest of good things , and in and through him offered up to god : therefore there is a spiritual feast of tabernacles under the gospel , zach. . . whilest we sit under the booths of the creature , we must sing hosannahs to the son of god , who tabernacled in our flesh , and in it merited all comforts for us . every bough of nature hangs upon his cross , every crum of bread swims in his blood , every grape of blessing grows on his crown of thorns , and all the sweetness in nature streams out of his vinegar and gall. a right-born christian is the best philosopher ; for he sees the sun of righteousness in the luminaries of heaven , the waterings of christ's blood in the fruits of the earth , the word incarnate in creature-nourishment , and the riches of christ in all the riches of nature . all are ours , and we are christ's , and christ is god's . . christ by this price procured the deliverance of it . god made the house of the world for man , and whilest there is sin in the inhabitant , the curse-mark is on the house ; the heavens wax old as if there were mothes in them , the stars have their malignant aspects , the earth hath its thorns and thistles , and the whole creation groans and travels with an universal vanity ; the sun groans out his light on the workers of darkness , the air groans with vollies of oaths and blasphemies , and the earth groans forth its corn and wine into the lap of the riotous ; and as sin grows heavier , so the creaturegroans wax lowder every day . but at last in and through christ , there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a restitution of all things , acts . . the balm of his blood will perfectly heal all the stabs and wounds in the body of nature ; the groaning and traveling creature shall be delivered from the bondage of corruption , rom. . . there shall be new heavens and a new earth wherein dwelleth righteousness , pet. . . and all the steps and traces of the old curse shall be razed out of the world. thus christ hath purchased the world of nature ; but this ( as appears by the purchaser's own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , matth. . . ) is not the main bargain , but the casting in or overplus thereof ; therefore . christ by this price purchased the world of grace . grace may be considered two ways ; either as it is in the map or charter of the gospel , or as it is in the subject or receptacle of the heart ; and both ways 't is christ's purchase . . grace in the map or charter is the covenant of grace , comprized in the promises , called the covenant of promise , eph. . . in this covenant there are promises reaching down as low as the world of nature , and promises reaching up as high as the world of glory ; and betwixt these two run the promises which water the world of grace , and these are either promises of grace such as those , i will give an heart to know me , jer. . . i will circumcise the heart to love me , deut. . . i will put my laws into their minds and write them in their hearts , heb. . . i will give a new heart and a new spirit ; i will take away th● stony heart , and give an heart of flesh , ezek. . . or else they are promises to grace , such as those , god will justifie the believer , rom. . . beautifie the meek with salvation , psal. . . dwell in a broken heart , isai. . . comfort the mourners , fill the hungry , and be seen of the pure in heart , matth. . , , . now all these promises are the purchase of christ , and the whole covenant made up of them is the new-testament in his blood , cor. . . without his satisfactory blood there would have been no room for promises , no , not for the least twinkling of a promise to the sons of men ; for unsatisfied justice would have hurried all to hell. all the promises issue out to us in and through christ , the rivers of life gushed out of the true rock , the gospel-wine run forth from the true vine ; if god meet us and commune with us in words of grace , we must thank the true propitiatory , or mercy-seat for every syllable . . grace in the proper seat or receptacle of it is christ's purchase ; and this i shall make out . in general ; christ purchased the spirit of all grace . there is a double oblation of christ ; a personal oblation on the cross , and that is moritum spiritûs ; and a doctrinal oblation in the gospel , and that is ministerium spiritûs ; and so the holy ghost is shed on us abundantly through jesus christ , tit. . . christ ascended up on high that he might fill things , eph. . . one would have thought that his descent should rather have done it ; but he ascended up in the glory of his merits , he carried up all the purchase-money to his fathers house , and from thence the spirit came pouring down upon men ; some droppings of it were before , but then it was richly poured out ; it came down in cloven fiery tongues and a rushing mighty wind , acts . , . tongues to utter magnalia dei , and above all , the master-piece of redemption , and cloven tongues to utter them to all nations in their own language , and fiery tongues to enlighten and enflame the auditors hearts with the knowledge and love of christ , and a mighty rushing wind to blow home that fire strongly and insuperably in a thorough conversion ; and all this was shed forth from christ , ver. . never any tongue truly preached christ , but by a secret touch from him ; never any holy fire kindled on the heart , but by a coal from his altar ; never any gales of grace on the soul , but from the breathings of his spirit : not one drop of his blood is spiritless , but full fraught and flowing with the spirit of life . . in particular ; and so christ hath purchased three things . . the radical grace of faith. . all other graces of the spirit . . all the crowns of these graces . . christ hath purchased the grace of faith ; the apostle is express in it , to you it is given , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for christ's sake not only to believe on him , but also to suffer for his sake , phil. . . the apostle evidently points out the merits of christ as the spring of faith , and faith persevering unto suffering . and in another place he saith , we joy in god through jesus christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by whom we have now received the atonement , rom. . . he doth not only say , that by and through him the atonement was made but that by and through him the atonement is received ; and what is this receiving of the atonement but faith it self ? that therefore is part of christ's purchase . these express places might suffice us ; but because the remonstrants oppose this truth , i shall propose two quaeries unto them . . is not faith comprized within the covenant of grace ? let 's come to the touch-stone ; is it not written there , i will give an heart to know me , and is not faith a justifying knowledge , a sight of the just one , and a beam or dawning of eternal life ? is it not written there , i will take away the heart of stone , and is not unbelief a part of that stone ? doth it not directly resist the blood and righteousness of christ ? and can there be a worse stone than this ? is it not written there , i will give a new heart , and is not unbelief the heart and life of the old man , and faith of the new ? is it not written there , i will put my spirit within you , and is not the spirit a spirit of faith , and faith a fruit of the spirit ? is not unbelief of our spirit , and faith of gods ? is it not written there , i will circumcise the heart , and is not unbelief flesh ? god saith , there is life in his son , and the unbeliever saith , no , and does what in him lies to make god a lyar , and can there be any filthier or rottenner flesh in the old man than this ? and unless this be cut off , can there be a true circumcision ? by all this it clearly appears that faith is within the covenant , and if so , is not the whole covenant sanctio à sanguine , the new-testament in christ's blood ? is not he the mediator and purchaser of the whole ? are not all the promises yea and amen in him ? who dares distinguish and say , christ purchased part of the promises and not all ? he purchased notional knowledge and not justifying , he breaks the stone in the heart , all but that which opposes his own blood and righteousness , the old man is crucified with christ , all but his heart and life of unbelief , the spirit of grace flows out from christ , all but the spirit of faith , the circumcision of christ , col. . . ( so called because it is procured by the merits , and produced by the spirit of christ ) cuts off the flesh of the heart , all but that of unbelief which upbraids god with a lye ; who dares thus tear in sunder the covenant , mangle the promises , dimidiate christ and divide the spirit by unscriptural distinctions ? such shuffling is unworthy of christians . wherefore i conclude my first quaere thus ; faith is within the covenant , and the covenant is christ's purchase ; therefore faith is such also . . is not faith a grace of the spirit ? it seals to the gospel , sanctifies the heart , works by love , waits by patience , overcomes the visible world , and sensibly presentiates the invisible ; for shame let it be a grace , and if so , it must be christ's purchase . the spirit never effected that grace in fallen man which christ never merited . as every creature in the world is of god's making , so every grace in the church is of christ's meriting : he that saith , yonder is a precious stone but 't is not of god's making , blasphemes the creator ; and he that saith , yonder is a precious faith but 't is not of christ's meriting , does no less to the redeemer . but further ; is not faith the grace of union with christ ? doth not christ dwell in the heart by faith ? is not faith the mother-grace of all ? first faith gives a touch to christ , and then love is enflamed with him , joy triumphs in him , and obedience follows him . where do all the rivers of living water flow but in the believers belly , joh. . ? what holds all the starry graces of the church but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the firmament of faith , as the apostle calls it , col. . ? now will it not grate thine ears , o christian , to hear that the spirit of holiness is from christ , but not the spirit of faith ; all the starry graces are christ's but the firmament of faith is our own ; we are blessed with all spiritual blessings in christ , but not with the mother-grace which broods and teems out all the rest , not with the grace of union which lies nearest to christ eating his flesh and drinking his blood ; that faith which is nearest to the merits of christ in its union , is furthest off from them in its origination . what is this but to darken the sun of righteousness , damm up the well of salvation , and trample the blood of the covenant under foot ? at which every sober christian cannot but tremble . therefore i conclude my second quaere thus ; faith is a prime and excellent grace , wrought by the spirit and purchased by the merits of christ. . christ hath purchased all other graces ; for all graces are the fruits of the spirit , and the spirit is shed on us through christ. but in stead of proving , let me parly with the saints . speak , o ye excellent ones , whence came your lovely meekness , your undissembled love , your untired patience , your holy unction , your melting compassions , your broken hearts , your repentant tears , your law-engraven spirits , and all your sweet-smelling perfumes of grace ? speak for the glory of christ. methinks i hear them all with one consent cry out , thus , o thus it is ; all our meekness came from the lamb , our love from the beloved one , our patience from the captain-sufferer , our unction from the christ of god , our compassions from the bowels of christ , our broken hearts from a broken christ , our repentant tears from his bleeding wounds , our law-engravings are the epistle of christ , and all our sweet-smelling graces are the powders of the merchant , cant. . . even of jesus christ who bought them all with his sweetest blood. the church is the house of god made up of lively stones , floored with humility , roofed with knowledge , cemented with charity , warmed with the fire of zeal , and filled with the spiritual glory of heavenly graces ; but christ is the chief corner-stone which bears up all : all the churches humility is from christ's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self-emptying , all our knowledge from christ the sun of righteousness , all its charity from the hyperbole of his love , all its zeal is from a coal of his altar , and all the spiritual glory which fills it , comes by the way of the east , ezek. . . even from jesus christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the east or day-spring of all graces , luk. . . . christ hath purchased all the crowns of these graces , i mean such as are set on the saints head in this life ; the believers shall be justified , but 't is by the righteous christ ; the meek shall be beautified with salvation , but 't is because of the lamb ; the broken heart shall have god dwelling in it , but 't is for the merits of a broken christ ; the mourners shall be comforted , but 't is by the consolation in christ ; the hungry shall be filled , but 't is from the fulness of christ ; the pure in heart shall see god , but 't is through christ the brightness of his glory : all the crowns of grace must be cast down at the feet of jesus christ the great purchaser of them . thus christ hath bought the world of grace ; but yet we are not at the top of the purchase : for . christ hath purchased the world of glory ; that is the none-such , the world of worlds , to which all natures glories are but a shadow , and the churches graces but a portal ; there are plenitudes of joy , crowns of life , weights of glory , treasures of bliss and oceans of sweetness , and all of christ's purchasing : all the mansions of glory are of his preparing ; joh. . . all the wine in heaven is for his marriage-supper , revel . . . his blood is the key to open the holy of holies , heb. . . the pure river of life clear as crystal issues out of the throne of god and of the lamb , even out of gods grace and christs merit , rev. . . christ on the cross purchased a heaven for us , christ in the gospel proffers it unto us , and christ in the heart gives us an actual hope thereof . had it not been for christ , we could never have entred into such a place as heaven , where the walls are pearls , the rivers pleasures , the hills frankincense , the air purity , and the light , life , love and all in all god himself . now christ did not only purchase heaven for us , but purchased it in a way completive of the law. the old promise of the law was , do this and live , and that seemed quite blasted and withered by our sins ; but christ by his perfect obedience made it revive and bud again with life . god would not give eternal life , but upon a do this ; and christ fulfilled all righteousness for us , and by that righteousness we come to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , justification of life , rom. . . such a justification as is crowned with eternal life . but you 'l say , that old do this required obedience in our own persons ; and therefore christ could not fulfil it in our stead , and so purchase life for us . i answer , that god did here also interpret his law in an equitable way ; the divine sanction [ do this ] on which life did depend , was not precisely determinate that we must do it in our own persons , for then a sureties obedience should have been totally excluded ; neither was it precisely determinate that we should do it in our surety ; for there was a do this in the state of innocency where there was no need of a surety ; but the sanction was general , do this , and two interpretations lay before god ; the first that it should be done in our own persons , the second that it should be done in our surety ; the first a rigorous and literal , the second an equitable and merciful interpretation . now these two interpretations lying before god , he as supreme law-giver takes the equitable interpretation ; had he taken the rigorous one , there would have been no room for a surety , nor life for the sinner ; but in rich mercy he takes the equitable one , and so through a surety's obedience eternal life is purchased for us . these two interpretations of the law seem to me to be figured out by the double making of the tables ; the law in the rigorous interpretation is like the first tables which were broken : for as the law was first written in those tables , so the rigorous interpretation firstly rises out of the letter of the law ; and as those first tables were broken , so sin made such a breach upon the law , that the apostle puts a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it , rom. . . it could not give life according to the rigorous interpretation . and the law in the equitable interpretation is like the second tables which were put into the ark : for as those tables were kept inviolate in the ark , so the law was kept inviolate in the equitable interpretation ; and as the mercy-seat covered the tables in the ark , and from the mercy-seat so covering them god manifested his presence ; so christ , the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mercy-seat , did by his perfect obedience cover the law all over , and in and through him so covering it god manifests his presence , not only his back-parts on earth but his face in heaven . thus by the admirable wisdom of god heaven was purchased , and yet the law established , the do this turned upon the surety , and the promised life made good to us sinners . but you 'l object further , if the law be thus interpreted in an equitable way , viz. to be done by a surety , then it is not so much as a rule of life to us ; for that issues out of the first interpretation , viz. the doing of it in our own persons . i answer , that still the law is a rule of life to us ; and the reason is , because god doth not wave the rigorous and take the equitable interpretation totally and absolutely , but in order to redemption , and so far only as redemption requires it . now what doth that require ? it requires that the obedience of a surety should be admitted for the impletion of the law ; and therefore thus far the rigorous interpretation is waved , and the equitable takes place . but it requires not that the redeemed ones should be exempted from the law as a rule ; and therefore the equitable interpretation doth not go thus far ; and so far as that goes not , the rigorous one takes place ; because pro tanto it is consistent with redemption . hence it comes to pass that christ as our surety fulfilled the law for us , and yet still the law is a rule of life to us ; christ is the end of the law to the believer , and yet the believer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under the law to christ , cor. . . thus this price is redemptive from evil and procurative of good , but the crown of all is yet behind . . it is a price sufficient for both the former . there is a double sufficiency , sufficientia nuda , and sufficientia ordinata ; the first consists in the intrinsecal value of the thing , the thing in value transcending or at least equalizing the thing to be redeemed ; the second consists in the will of the payer and receiver , the one intentionally paying and the other intentionally accepting that thing as a price of redemption : the first is that radical sufficiency whereby the thing may possibly become a price ; the second is that formal sufficiency whereby the thing doth actually become a price . let the thing be in it self of never so vast a value , the former without the latter doth not constitute it a price . now the glorious price of our redemption hath both these sufficiencies in it . . it hath sufficientiam nudam ; the active and passive obedience of christ have intrinsecal value enough to equalize , nay infinitely superexcede all our debts , and over and besides to purchase three worlds for us ; and the reason is because his deity poured out a kind of infinity into his doings and sufferings . the righteousness which he fulfilled was the righteousness of god , rom. . . the blood which he shed was the blood of god , rom. . . & the life which he laid down was , the life of god , joh. . . and what nakedness cannot the righteousness of god cover ? what debts cannot the blood of god pay for ? and what worlds cannot the life of god purchase ? remember , o poor trembling soul , remember , he that was pierced for thee was jehovah , he that was smitten for thee was the man god's fellow , and he that obeyed for thee was in the form of god. o what manner of actions and passions were those wherein the law-giver stood under his own law , and the creator suffered in his own world ? how was his obedience elevated into infinity , and transfigured into glory by his godhead ? what a mass of sweet-smelling merits must that be into which the deity it self transfused riches and odours ? this may be one reason why christ is stiled the heir of all things , heb. . . though he be the purchaser of all , yet he is heir of all ; because he received his divine nature from his father , and that divine nature stamped an infinite value upon the purchase-money which bought all . may i shadow it out by an imperfect similitude : a son receives vast sums from his father , and with them purchases an estate in lands to himself ; that son is the purchaser of those lands in respect of his own payment of the money , and yet in a sence he is heir to them in respect of his receipt of the money from his father ; so the eternal son of god is the purchaser of all , for he paid down his own blood and righteousness as the price ; and yet he is heir of all , for that price had its value from the divine nature , and that divine nature was received from his father in the eternal generation . there is no doubt then ( as long as christ is god ) but that his obedience hath value enough in it self . . it hath sufficientiam ordinatam , and this appears . by the will of christ who paid down the price . . by the will of god who received it ; both their wills concentre in the work of redemption , and the counsel of peace is between them both , zach. . . . it appears by the will of christ : when he paid down his obedience , what was his meaning ? surely not a tittle of his obedience was irrationally done , nor a drop of his blood irrationally shed ; what then was his meaning in it ? was it not to dissolve the chains of sin , open the prison of wrath , and spoil and triumph over the bloody jaylor satan ? was it not to procure the standing of the body of nature , the shedding down of the spirit of grace , and the opening a door to heaven and eternal life ? these were the things on which the divine and humane will of christ were both set : his divine will was set upon them ; for before the foundations of the world , even in his joyous eternity with his father , his delights were with the sons of men , prov. . . and when the world was up , he appeared to abraham in a humane shape , and to moses to usher in a temporal redemption ; the first as a praeludium to his incarnation , and the latter as a praeludium to our redemption , and both as a demonstration that the work of salvation was in his heart . and afterwards in the days of his flesh , his humane will never parted from his divine , but in a rape of love always run upon redemption ; this he sought for in a long circuit of obedience , and sought with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till it was finished ; this he sought for in his bloody agony , and when his humane will as nature shrunk back from the cup of wrath , yet the same will as reason kissed and drunk it off to the bottom in order to redemption ; this he ardently pursued after through cross-tortures and soul-travels , and rather than fail of it , he would for a time be forsaken even of god himself ; and when he cried out , i thirst , his greatest thirst of all was after this , and could never be quenched till he came to a consummatum est . thus stood the mind of christ in the business . . it appears by the will of god , and that in two things . . god decreed this price to be paid for the ends aforesaid . . god accepted it being paid for the ends aforesaid . . god decreed this price to be paid ; christ did not glorifie himself in making himself an high-priest or surety ; but he that said unto him , thou art my son , this day have i begotten thee , heb. . . christ's person was begotten out of the substance of god , and his office as it were begotten out of the will of god , god eternally ordained him to that office , pet. . . and in the fulness of time called him to it , heb. . . and for more assurance , superadded his seal to his call , joh. . . and his oath to both , heb. . . and all to shew forth his immutable purpose touching the same . christ was booked down for a redeemer in the eternal volumes , and slain above in the decree long before he was slain below in time . infinite love impregnated the divine will with the decree of redemption , and that decree sent forth our redeemer , and put a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon his righteousness , matth. . . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the cup of wrath , joh. . . and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon his death and sufferings , matth. . . and all this that the mystery of redemption , hid from ages in the will of god , col. . . might come abroad into the world ; when the fulness of time was come , god sent forth his son made of a woman , made under the law , to redeem them that were under the law , gal. . , . o what a fair window is here opened into god's heart ! redemption was decreed , and therefore god sent forth his son ; the time was decreed , and therefore he sent him forth in the fulness of time ; and the price was decreed , and therefore he sent him forth made of a woman , made under the law , that is , to take a humane nature , and pay it down in all obedience as the price of our redemption . . as god decreed this price to be paid , so he accepted it being paid , and this includes in it two things . . that this price was paid to him . . that this price was accepted by him . . this price was paid to him ; christ offered himself to god , heb. . . whether we consider this price as redemptive from evil , or as procurative of good , both ways it was paid to god ; as redemptive from evil it was paid to him as a righteous law-giver and judge , and as procurative of good it was paid to him as a great remunerator and faithful promiser . god is the law-giver against whose laws we rebelled , and god is the judge who for our rebellions against his law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shut us all up in prison , rom. . . there we lay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under the judgment of god , rom. . . and his wrath abode upon us , joh. . . therefore this price as redemptive from evil was paid to god as the law-giver and judge . that socinian cavil , that if this were a proper redemption , the price should be paid to sin and satan , because we are redeemed from them , is but a mere trifle ; for god is the supreme law-giver and judge , he only hath the keys of death and hell ; strictly and properly sinners are prisoners only to him , satan is but as the jaylor or under-officer , acting under the authority of this judge ; the guilt of sin is but as the chains or fetters , binding under the justice of this law-giver ; and who ever read or heard of a price of redemption paid to the jaylor or fetters ? and yet upon the payment thereof the captive is delivered from them both . hence it is that our saviour christ was both mercator and bellator , mercator as to god to whom he paid the price , and bellator as against satan whom he conquered ; and both these the apostle expresses together , he blotted out the hand-writing , nailing it to his cross , and spoiled principalities and powers triumphing over them in it , col. . , . he paid god the price and not satan , he spoiled and triumphed over satan , and not over god. again ; as this price as redemptive from evil was paid to god as a law-giver and judge , so this price as procurative of good was paid to god as the great remunerator and faithful promiser . god is a great remunerator , for he rewards according to the condecency of his goodness ; and a faithful promiser , for he will not suffer one jot or tittle of his promises to fall to the ground ; he engaged himself to christ , that his blood should be returned in all good things , he gave him the promise of a seed , and to raise it up , the promise of his spirit , and to crown it , the promise of eternal life ; he bound himself by express compact to make him a light to the gentiles , a covenant to the people , and salvation to the ends of the earth , isai. . , . wherefore this price as procurative of good was paid to god as a remunerator and promiser . . as this price was paid to god , so it was accepted by him for the ends aforesaid . indeed simply and abstractively from his own decree he was not bound to accept of this price ( though of an immense and infinite value ) as for us ; i say , as for us ; for he might have stood upon the rigour of the law , do this and live , transgress this and die in thine own person ; the tables of the law might never have been put into the ark , nor covered with a mercy-seat ; but this is the joy of our faith , that he hath accepted it . when christ was baptized , there was a voice from heaven , this is my beloved son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in whom i am well-pleased , mat. . . duo grata vocabula , silius & dilectus , saith an ancient , and that sweet word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes up the third . when christ was sacrificed , there was a sweet smell to god , eph. . . god cries out , i have found a ransom , joh . . and christ , it is finished , joh. . . afterwards when he came into the grave , off flew the bands of death , acts . . as a pregnant evidence that justice was satisfied ; he was taken from prison and from judgment , isai. . . because all was paid ; god's power raised him up , and god's justice could say nothing against it . and when he was risen from the dead , he raises up the faith of his disciples , why do thoughts arise in your hearts ? saith he , luk. . . do you doubt whether i am he who paid down the price of redemption ? behold ! my hands and my feet ; fossus est saccus , & manavit pretium orbis , the sack of my humanity was broke , and out run the price of redemption . do you scruple whether that price were accepted of god or not ? lo ! here are the returns of it , i 'le breath the holy ghost upon you , i 'le betrust the gospel with you , go preach it to every creature , make the world know , that redemption , remission , grace , peace , sanctity , salvation are the returns of my blood. and afterwards just at his parting he blessed them and ascended up into heaven ; he blessed them , to shew that the curse was gone , and ascended up into heaven to possess the purchase of glory , and being there , he sate down at god's right hand ; his work was now done , and therefore he sate down , and his work was now accepted , and therefore he sate down at god's right hand ; there he received gifts for men , and from thence he gave them out again ; he gave out what he received , and received what he purchased . christ's sacrifice was so sweet a favour to god , that the minister , who preaches it , is a sweet savour to him , cor. . . and the believer who accepts it is accepted of him , eph. . . nay , so far accepted , that he becomes a priest , revel . . . and his good works pleasing sacrifices , heb. . . his prayers are turned into odours , revel . . . and his charity into a sweet smell , phil. . . and all this by a perfuming touch from christ's merits . in a word ; all the proclamations of mercy in the scripture , all the pardons of sin in the conscience , all the influences of grace on the heart , and all the openings of heaven in the promises are as so many pregnant proofs unto us , that god accepted the price . thus having shewed what manner of price this is , viz. redemptive from evil , procurative of good , and sufficient for both , i pass on to the last question . . for whom was this price paid ? and this i shall cleave asunder into two quaeries . . whether christ died for all men ? . whether he died equally for all men ? in both which , whilest i name the death of christ only according to the usual language of divines , i comprehend his whole obedience active and passive , whereof his death was the complement and extreme act. . as to the first quaere , whether christ died for all men ? i answer affirmatively , that he did ; and here i shall do two things . . i shall lay down the reasons of my opinion . . i shall answer the objections made against it ; and in both it will appear how far , or in what sence i assert that christ died for all men . . i shall lay down my reasons for it , and these are drawn . from the will of god as the fountain of redemption . . from the covenant of grace as the charter of it , and the promises comprized therein . . from the ministers commission who publish it . . from certain blessings which are the fruits of it . . from the unbelief of men which is the denial of it . . from the fulness and glorious redundance of merit in christ's death which paid for it . . from the large and general expressions in scripture concerning the same . . i argue from the will of god. god's will of salvation as the fontal cause thereof , and christ's death as the meritorious cause thereof are of equal latitude ; god's will of salvation doth not extend beyond christ's death ; for then he should intend to save some extra christum : neither doth christ's death extend beyond god's will of salvation , for then he should die for some whom god would upon no terms save ; but these two are exactly coextensive . hence 't is observable , that when the apostle speaks of christ's love to the church , he speaks also of his giving himself for it , eph. . . and when he saith god will have all men to be saved , tim. . . he saith withal , christ gave himself a ransom for all , ver. . therefore there cannot be a truer measure of the extent of christ's death , than god's will of salvation , out of which the same did issue ; so far forth as that will of salvation extends to all men , so far forth the death of christ doth extend to all men . now then how far doth god will the salvation of all ? surely thus far , that if they believe they shall be saved : no divine can deny it , especially seeing christ himself hath laid it down so positively , this is the will of him that sent me ( saith he ) that every one which seeth the son and believeth on him may have everlasting life , joh. . . wherefore if god will the salvation of all men thus far , that if they believe they shall be saved ; then christ died for all men thus far , that if they believe they shall be saved . but you 'l say that promise , whosoever believes shall be saved , is but voluntas signi and not voluntas beneplaciti , which is the adequate measure of christ's death . unto which i answer ; if that promise be voluntas signi , what doth it signifie ? what but god's will ? what will but that good pleasure of his , that whosoever believes shall be saved ? how else is the sign of the true god a true sign ? whence is that universal connexion betwixt faith & salvation ? is it not a plain efflux or product from the decree of god ? doth not that evidently import a decree , that whosoever believes shall be saved ? surely it cannot be a false sign ; wherefore so far god's will of salvation extends to all men , and consequently so far christ's death extends to them . . i argue from the covenant of grace , and the promises comprized therein . christ is the mediatour of the covenant , and the covenant is the new-testament in his blood ; christ's death doth not extend beyond the covenant , for then there should be less in the charter than in the purchase ; neither doth the covenant extend beyond christ's death , for then there should be more in the charter than in the purchase : but both these run parallel in extent . therefore so far forth as the covenant extends to all men , so far forth the death of christ extends to all men . now then for the extent of the covenant ; are not those promises [ whosoever believes shall be saved ; whosoever will , let him take of the water of life freely ] with the like , a part of the covenant ? and are they not extensive to all men ? both are as plain as if they were written with a sun-beam : wherefore so far doth christ's death extend to all men , as the covenant in any part thereof doth extend unto them . moreover ; these general promises undeniably extend to all men , and in that extent are infallibly true ; they are all faithful sayings , and words of truth , and their truth is sealed up by christ's blood ; wherefore as these promises extend to all men , so the death of christ ( in which they are founded ) doth extend to all men . if christ did no way die for all men , which way shall the truth of these general promises be made out ? whosoever will may take the water of life . what , though christ never bought it for him ? whosoever believes , shall be saved . what , though there were no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no price paid for him ? surely the gospel knows no water of life but what christ purchased , nor no way of salvation but by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or price paid . but you 'l say , that albeit christ died not for all men , yet are those general promises very true , and that because their truth is founded . upon the sufficiency of christ's death , which hath worth enough in it to redeem millions of worlds . i answer , there is a double sufficiency , sufficientia nuda consisting in the intrinsecal value of the thing , and sufficientia ordinata consisting in the intentional paying and receiving that thing as a price of redemption ; the first is that radical sufficiency , whereby the thing may possibly become a price ; the second is that formal sufficiency , whereby the thing doth actually become a price . let a thing be of never so vast a value in it self , 't is no price at all , unless it be paid for that end , and being paid , 't is a price for no more than those only for whom it was so paid ; because the intrinsecal worth how great soever doth not constitute it a price . hence it is clear , that if christ's death ( though of immense value ) had been paid for none , it had been no price at all ; and if it were paid but for some , it was no price for the rest for whom it was not paid . these things premised , if christ no way died for all men , how can those promises stand true ? all men , if they believe , shall be saved ; saved , but how ? shall they be saved by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price of redemption ? there was none at all paid for them ; the immense value of christ's death doth not make it a price as to them for whom he died not ; or shall they be saved without a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price ? god's unsatisfied justice cannot suffer it , his minatory law cannot bear it , neither doth the gospel know any such way of salvation ; take it either way , the truth of those promises cannot be vindicated , unless we say , that christ died for all men . but you 'l yet reply , that albeit christ died not for all , yet is the promise true ; because christ's death is not only sufficient for all in it self , but it was willed by god to be so . i answer , god willed it to be so , but how ? did he will that it should be paid for all men , and so be a sufficient price for them ? then christ died for all men ; or did he will that it should not be paid for all men , but only be sufficient for them in its intrinsecal value ? then still it is no price at all as to them , and consequently either they may be saved without a price , which is contrary to the current of the gospel ; or else they cannot be saved at all , which is contrary to the truth of the promise . if it be yet further demanded , to what purpose is it to argue which way reprobates shall be saved , seeing none of them ever did or will believe ? let the apostle answer , what if some did not believe ? shall their unbelief make the faith of god of none effect ? god forbid ; yea , let god be true , but every man a liar , rom. . , . and again , if we believe not , yet he abideth faithful and cannot deny himself , tim. . . no reprobate ever did or will believe , yet the promise must be true , and true antecedently to the faith or unbelief of men ; true , because it is the promise of god , and antecedently true , because else it could not be the object of faith. wherefore i conclude that christ died for all men so far , as to found the truth of the general promises , which extend to all men . . i argue from the ministers commission which is , go , preach the gospel to every creature ; by virtue of this , they command all men every where to repent , and to induce them thereunto , they open a door of hope to them , and to raise up that hope , they set forth jesus christ evidently before their eyes , as if he were crucified among them , opening his bleeding wounds , and through them shewing his naked heart , and the inward bruises there made by gods wrath for man's sin ; they lift up their voices and cry , come , o poor sinners ! come , for all things are ready , here 's christ and his redeeming blood ready , here 's an act of free grace & pardon seal'd in that blood , here 's a heaven of reconciliation , and at the end thereof a heaven of glory open before you ; come , o come without delay ; behold ! now is the accepted time , the day of salvation , come , and your sins shall be blotted out , come and your souls shall live for ever ; whilest it is called to day , we beseech you , be you reconciled unto god ; why should your immortal souls , saveable through christ , be choaked with worldly thorns , or inchanted with base lusts , or inhabited by unclean devils ? turn ye , turn ye , why will ye die ? and in all this , they bespeak not the elect only , but others too ; for their commission reaches to every creature : neither do they utter their own humane passions , but pursue their divine commission ; for in all their pathetical beseechings god himself beseeches , cor. . . in all their loud out-cries wisdom it self cries out , prov. . , . in all their earnest expostulations , christ himself stands at the door and knocks , rev. . . in all their holy doctrines the kingdom of heaven comes nigh unto men , luk. . . and in all their invitations to the evangelical feast made up of christ's flesh and blood , which is meat indeed , and drink indeed , god himself invites , and bids men , eat and drink for his heart is with them . these things being so , it necessarily follows that christ died for all men ; because the oblation of christ in the gospel is founded on his oblation on the cross , and the ministery of reconciliation is founded on the mystery of it . hence the apostle joins both together ; god was in christ reconciling the world to himself , and hath committed to us the word of reconciliation , cor. . . and in another place , christ gave himself a ransom for all , to be testified in due time , tim. . . the word of reconciliation is extensive to all , therefore so is the work ; the price of redemption may be testified to all , therefore it was paid for all , so far as to found that testimony of jesus which is the spirit of prophecy . but if christ no way died for all men , how came the ministers commission to be so large ? they command men to repent that their sins may be blotted out , but how can their sins be blotted out for whom christ was not made sin ? they beseech men to be reconciled to god , but how shall they be reconciled for whom christ paid no price at all ? they call and cry out to men to come to christ that they may have life , but how can they have life for whom christ was no surety in his death ? if then christ died for all men , the ministery is a true ministery as to all ; but if christ died only for the elect , what is the ministery as to the rest ? those exhortations , which as to the elect are real undissembled offers of grace , as to the rest seem to be but golden dreams and shadows ; those calls , which as to the elect are right ministerial acts , as to the rest appear as extraministerial blots and errata's ; those invitations to the gospel-feast , which as to the elect are the cordial wooings and beseechings of god himself , as to the rest look like the words of mere men speaking at random and without commission : for alas ! why should they come to that feast for whom nothing is prepared ? how should they eat and drink for whom the lamb was never slain ? wherefore i conclude that christ died for all mens so far as to found the truth of the ministery towards them . . i argue from the blessings purchased by christ's death ; one great blessing is salvation on gospel terms . lapsed angels must be damned , but men , nay , all men may be saved on gospel-terms ; there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a common salvation to them ; and o what a blessing is this , especially to such as live under the gospel ! there is nothing stands between them and heaven but their own will , they will not come to christ that they may have life : oh! what would the damned spirits in hell give for such a door of hope , as hath no other bar but what is in their own hearts ! how would they sweat and strive with tears and strong cries to enter in at it ! a second blessing is the patience of god , which waits upon sinners , and by some glimmerings of mercy leads them to repentance . a third blessing is the dispensation of gifts ; even in the wilderness of the pagan-world there are moral vertues , and in the eden of the church there are even in those that perish , some touches of the holy ghost , tastes of the heavenly gift and feelings of the powers of the world to come , and whence are these but from the death of christ ? as david called the water of bethlehem the blood of his worthies , so may i call these blessings the blood of christ. wherefore christ died so far for all , as to procure some blessings for them . . i argue from the unbelief of men , which is wonderfully aggravated in scripture : through jesus christ there is a real offer of grace made , but unbelief receives it in vain , cor. . . great salvation is prepared , 〈◊〉 ●nbelief neglects it , heb. . . eternal 〈◊〉 is promised , but unbelief comes short of it , heb. . . the kingdom of heaven comes nigh to men , but unbelief draws back from it , heb. . . god himself bears witness that there is life in his son , even for all if they believe , but unbelief saith no to it , and doth what it can to make him a liar , joh. . . christ is set forth before our eyes as the great expiatory sacrifice , and evidently set forth as if he were crucified among us , his blood runs fresh in the veins of the gospel , but unbelief recrucifies the son of god , heb. . . tramples his precious blood under foot , heb. . . and doth as it were nullifie his glorious sacrifice ; so that as to final unbelievers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there no more remaineth a sacrifice , heb. . . as to their salvation , 't is as if there were no sacrifice at all for them : but if christ died not for all men , how can these things be ? how can those men receive grace in vain for whom it was never procured ? or neglect salvation for whom it was never prepared ? how can they fall short of eternal rest for whom it was never purchased ? or draw back from the kingdom of heaven which never approached unto them ? how can there be life in christ for thos● for whom he never died ? and if not 〈◊〉 way doth their unbelief give god the lye ? how can they recrucifie the son of god for whom he was never crucified ? or trample on that precious blood which was never shed for them ? the devils , as full of malice as they are against , christ , are never said to do it , and why are men charged with it ? i take it , because men have some share in him , and devils none at all . . i argue from the death of christ , which hath a superexcellent redundance of merit in it , not only because of its intrinsecal value , but because of the divine ordination ; there are unsearchable riches in christ , enough to pay all mens debts ; there are pleonasms of grace in him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grace superabounded , saith the apostle , tim. . . salvation flows out from him actually upon all believers , and by a glorious supereffluence it would run over upon all men if they did believe : as it was with the widows litte pot of oil , kings . . the oil did run till all the vessels were full , and then it staid ; the widow called for another vessel , and if she had had many more there , the oil in the pot would have filled them all ; even so ( pardon the comparison ) it is with the immense sea of christ's merits , it actually fills all the vessels of faith , and then it stays as it were for want of vessels ; mean-while christ calls and cries out for more and if all men would come and bring their vessels to him he would fill them all ; doubtless if all men did believe , all would see the glory of god , all would have the rivers of living water flowing in them , all would feel spiritual miracles wrought in their hearts , by that christ who sits at the right hand of power , and consequently all would find an experimental witness in themselves that christ died for them all . . i argue from the general and large expressions in scripture touching christ and his death ; christ died for all , cor. . . for every man , heb. . . he gave himself for the world , joh. . . for the whole world , joh. . . he is stiled the saviour of the world , joh. . . and his salvation is called a common salvation , jude ver. . a salvation prepared before the face of all people , luk. . . and flowing forth to the ends of the earth , isai. . . the gospel of this salvation is to be preached to all nations , matth. . . and to every creature , mark . . there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grace bringing salvation to all men , tit. . . a door of hope open to them , because christ gave himself a ransom for all , tim. . . i know not what could be more emphatical to point out the universality of redemption ? but you 'l say , all these general expressions do but denote genera singulorum , some of all sorts , the world of the elect , or the all of believers . in answer to which i shall only put two quaeries . . if those general expressions denote only the world of the elect , or the all of believers , why is it not said in scripture , that god elected all and every man , the world and the whole world ? in that sence 't is as true that god elected them all , as 't is that christ died for them all ; why then doth the holy spirit altogether forbear those general expressions in the matter of election , which it useth in the matter of redemption ? surely it imports thus much unto us , that redemption hath a larger sphere than election ; and therefore the scriptures contract election in words of speciality only , whilest they open and dilate redemption in emphatical generalities . . if those general expressions denote only the world of the elect or the all of believers , why doth the scripture use such very different language in the same thing ? sometimes christ is called the saviour of the world , and sometimes the saviour of the body ; sometimes 't is said that christ died or gave himself for all , or for the world , & sometimes it is said that he died or gave himself for the church or for his sheep . who can imagine that such words of universality , and such words of speciality should be of the same latitude ? that one and the same thing should be imported in both ? moreover , the scripture doth make a signal distinction ; when it speaks of his giving himself or dying for all , it says only that he died for all or gave himself a ransom for all : but when it speaks of giving himself for his church , it says that he sanctified himself that it might be sanctified through the truth , joh. . . and that he gave himself for it , that he might purisie to himself a peouliar people , tit. . . and that he gave himself for it , that he might sanctifie and cleanse it by the word , and present it to himself a glorious church without spot or wrinkle , eph. . , , . never in all the scripture is it said that he gave himself for all , or for the world , that he might sanctifie , or cleanse it , or make it a peculiar people , or glorious church , which yet might have been truly said , if the all were no more than the all of believers , or the world than the world of the elect ; wherefore to me it seems clear from those various expressions and the observable distinctions in them , that the all for whom christ died is larger than the all of believers , and the world for whom christ gave himself larger than the world of the elect. . having laid down my own reasons , i procede to answer the objections made against this opinion . object . . if christ died for all men , then all would believe , for christ's death procures all graces , and in particular , faith ; seeing then all men have not faith , either christ did not die for them all , or else he loseth part of his purchase . i answer that christ's death is procurative of all graces and particularly of faith , so far as it is a price ; and it is a price so far , as it was paid down by christ and accepted by god for that purpose : for in a price there must be both sufficientia nuda consisting in the intrinsecal value of the thing , and sufficientia ordinata consisting in the intentional paying and receiving that thing as a price . now christ's death was paid down by him and accepted by god as a price with a double respect . as for all men it was paid and accepted as a price , so far forth , as to procure for them a ground for their faith , viz. that they might be saved on gospel-terms . and as for the elect it was further paid and accepted as a price ; so far as to procure the very grace of faith for them . thus our saviour christ ( who best knew both upon what terms he paid down the price , and upon what terms his father received it ) opens this mysterious dispensation ; i came down from heaven ( saith he ) not to do my own will but the will of him that sent me , joh. . . and what was that ? as to all men , 't was that every one that seeth the son and believeth on him may have everlasting life , ver. . and as to the elect , 't was that all those should by faith come unto him , ver. . and never be lost , ver. . christ then died for all men , not so far forth as to procure the grace of faith , but so far forth as to procure salvation on gospel-terms for them ; therefore , albeit all do not believe , it follows not either that christ did not at all die for them , or that he loseth part of his purchase . christ's death is procurative of faith , not in reference to all , but to the elect. object . . if christ died for all men , why is not the gospel revealed to them ? many pagan nations have no glimpse of a christ. i answer two things . . god hath not left himself altogether without witness , no , not in the pagan-world ; the invisible spirit renders himself visible in the glass of the world , rom. . . and as it were palpable in the body of nature ; the very heathens may see and feel him in every creature , acts . . nay , and in themselves too , for his presence is not far off from them , & his candle burns within them , prov. . . & when by this candle it appears , that there is justice in god and sin in them ; yet that they may still seek after him , he lets out some glimmerings of mercy & placability towards them ; the very standing of the world utters somewhat of this . this psalmist tells us of a line in the heaven , psal. . . god in the creation drew lines of power and wisdom over the sphere of nature , but christ in redemption struck a line of mercy quite through it , and that legible even to the heathens , forasmuch as they know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the vindictive justice of god , rom. . . and yet see the world standing , and not dashed down about the sinners ears ; they know there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a divine vengeance , acts . . and yet they are not consumed ; they see justice as it were winking , acts . . judgment slumbring , pet. . . and infinite patience and long-suffering waiting and leading them to repentance , rom. . . they have some glimpses of pardoning mercy ; where there is no pardoning mercy at all , there is no room for repentance : but the patience of god is a kind of temporal pardon of the punishment , & that temporal pardon of the punishment points out that mercy which can give an absolute pardon of the sin , and the true duct and tendency of that mercy is to lead men to repentance ; and if there were any man in the pagan-world who did in truth repent and convert to god , i make no question at all , but that he should be saved , and probably not without the express knowledge of christ indulged to him ; for upon all that fear gods name will the sun of rigteousness arise with healing under his wings , mal. . . here then is aliquid evangelii , though not the express knowledge of christ. . as to the argument , let us weigh what may be deducted from christ's death as universal : if christ died for all men , it follows from thence that christ may be preached to all , but it follows not from thence that christ shall be preached to all ; it follows that christ may be preached to all , for he , who was offered for all on the cross , may be offered to all in the gospel ; there is no pagan in the world to whom christ may not be offered . and if there were but one great ear or organ of hearing common to all , how would christ's ministers always be filling it with gospel ? but it follows not that christ shall be preached to all ; for the gospel is god's own , and he may do with his own as he pleaseth ; and christ who purchased for all the being of the gospel as far as the general promises go , yet purchased not for all the publication thereof . in a word ; the pagans have some glimmerings of gospel , and may be saved on gospel-terms , which shews that christ so far died for them ; and that they have not the express knowledge of christ , is a deep abyss much fitter to be adored than dived into by us . object . . if christ died for all men , then he intercedes for all ; but he intercedes only for the elect , therefore he died for them only . i answer that christ doth in some sort intercede for all men ; and this i shall clear several ways . . from the nature of christ's intercession ; that is not a formal prayer , but an appearing in the holy of holies before the face of god as an advocate , and there presenting his blood and righteousness in their freshness and endless life of merit , with a will that all the grace purchased thereby may be dispensed to the sons of men ; therefore christ even in glory stands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as one slain , rev. . . shewing his bleeding wounds to make intercession with god. hence it follows , that his intercession ( being a kind of celestial oblation ) perfectly answers to his oblation on the cross ; he is an advocate above , so far as he was a surety here below ; his blood speaks the very same things in heaven as it did on earth , and his will stands in the same posture towards sinners there as here . now , how far was christ a surety for all ? surely thus far , that all may be saved if they believe ; else either they cannot be saved at all which is contrary to the truth of the promise , or they may be saved without a surety , which is contrary to the current of the scriptures . but if he were so far a surety for all , then he is so far an advocate for all ; for he appears an advocate in heaven for all those for whom he appeared as a surety on the cross. hence the apostle saith in general , if any man sin we have an advocate with the father , joh. . . he saith not strictly , if the elect sin , but at large , if any man sin , we have an advocate ; and as the true ground-work of this general advocation , he adds , he is the propitiation for the whole world , ver. . so far forth as he was a propitiation for the world , so far forth he is an advocate for it . and another apostle affirms that christ is a mediator between god and men , tim. . . he saith not betwixt god and his church , but betwixt god and men ; and the following words give the true reason of it , christ gave himself a ransom for all , ver. . he is no less a mediator for all , than he was a ransom for all . christ's blood shed on the cross spake thus far for all men that they might have their pardon on gospel-terms ; and afterwards being carried to heaven it speaks the very same language for them ; for the voice or speech of that blood is its merit , and that merit is of an indeficient virtue . hence that blood cannot be speechless , because it cannot be meritless ; and so far on earth as it merited for all , so far in heaven it speaks and intercedes for all . moreover , as christ's blood speaks the same things for them in heaven , as it did on earth , so christ's will in heaven stands in the same posture towards them as it did on earth ; wherefore in a sort he intercedes for all . . from the patience of god which waits on men , even such as at last perish . if christ did not stand with the incense of his sweet-smelling merits between the living and the dead , between the reprieved sinners on earth and the damned spirits in hell , the patience of god would not wait one moment upon them . . from the working of god's spirit ; for as christ is our paraclete or advocate in heaven , joh. . . so the holy spirit is gods para. clete or advocate on earth , joh. . . surely if the advocate in heaven spake nothing for the non-lect , the advocate on earth would not wooe them to salvation ; if the blood of christ did not at all plead for them , the spirit of christ would give no touches at all upon them , much less such touches as to make them taste the powers of the world to come . . from the liberty of prayer . simon magus ( even whilest in the gall of bitterness ) was commanded to pray , acts . . but , what without a mediator ? no surely , that sinful man , who hath no mediator in heaven , must not presume to pray on earth . i see no reason why a man merely mediatorless should have more lieve to pray than a devil , who is therefore without hope because without a mediator . the apostle commands men to pray every where , tim. . . but a little before he lays down this as the ground-work , there is one mediator between god and men , the man christ jesus who gave himself a ransom for all , ver. and . the mediation of christ opens the door to prayer . wherefore as to this objection i answer thus ; christ intercedes for all men in such sort as he died for them ; i say in such sort , for there is a vast difference between his general intercession for all , and his special intercession for the elect : for as christ by his blood shed on the cross merited for all in general that they might be saved on gospel-terms , and merited for the elect in special that they should believe and be saved ; so by the same blood presented in heaven he intercedes for all that they may be saved on gospel-terms , and intercedes for the elect that they may believe and be saved . and thus he is the complete mediator of the covenant ; as the general promises extend to all , so answerably he intercedes for all ; and as the special promises point only at the elect , so proportionably he intercedes for the elect. object . . if christ died for all men , then he was a surety for all and satisfied for the sins of all , and consequently god hath a double satisfaction ; one in christ the surety , and another in the persons of the damned , which is against the nature of his justice . in this argument are two consequences to be weighed . . if christ died for all , then he was a surety for all & satisfied for the sins of all . . if christ so satisfied for the sins of all , then god hath a double satisfaction , which is against justice . as to the first consequence i admit it as a very truth , that christ was a surety for all , and satisfied for the sins of all ; for if all did believe and repent , the sins of all should be remitted , and remitted they could not be without a surety , and a surety making satisfaction ; therefore such a surety was christ for them all . as to the second consequence , if christ satisfied for the sins of all , then god hath a double satisfaction , and that is against justice . i shall first premise some distinctions and then answer . . i shall premise three distinctions . . either the first satisfaction was made to the creditor or law-giver by the debtor or offender himself , or else it was made by a surety ; if it was made by himself , justice forbids a second satisfaction . . the first satisfaction being made by a surety , was either made by a surety of the debtors or offenders own procuring , or else by a surety procured by the creditor or law-giver ; if it was made by a surety procured by the debtor or offender himself , justice forbids a second satisfaction ; for 't is all one as if he had satisfied by himself . . when a surety provided by the creditor or law-giver makes the first satisfaction , either he makes satisfaction in such sort , as that the debtor or offender shall be thereby immediately , ipso facto , without any more ado discharged , or else he makes satisfaction in such sort , as that the debtor or offender shall be thereby discharged , but upon the performance of some conditions and not otherwise ; if the surety make satisfaction in the former way , still justice forbids a second satisfaction ; but if he make satisfaction in the latter way , then upon the final non-performance of those conditions , justice may admit a second satisfaction . i will illustrate this by two instances : suppose a man indebted to another in . l. the creditor procures his son to lay down the mony in satisfaction of the debt , but withal it is agreed between them , that the debtor shall be discharged from his debt , if he assent to this payment and not otherwise ; if then the debtor dissent , the creditor may justly demand of him a second satisfaction . again ; suppose multitudes of attainted traitors be shut up in prison , and the king procures his son to suffer punishment in their stead , but withal the king and his son proclame it as a law , that none of the traitors shall be thereby absolved , unless such as honour and do homage unto them ; if any traitor refuse to do it , the king may justly exact a second satisfaction : and the reason of both is this , because the debtor or traitor not performing the conditions can have no benefit by the first satisfaction , and therefore must be subject to a second , as if there had been no first at all . . these distinctions premised , i answer , mens sins are debts and rebellions , and satisfaction for them is due to god as the great creditor and law-giver ; but this satisfaction was not made by men themselves , but by jesus christ as their surety , and this surety was not procured by men , but provided by god himself ; and being provided by god , he did not pay down his satisfactory blood in such sort , as that men should be thereby immediately , ipso facto , absolved from their debts and rebellions , but in such sort , as that men may be acquitted from their debts and rebellions if they repent and believe : wherefore if they do neither , they can have no benefit by christ's satisfaction , and by consequence a second satisfaction may be justly exacted from them . now for the more distinct clearing of this momentous objection i shall propose four things . . god out of mere grace procured christ to be a surety for men ; and therefore it was in his power to prescribe the conditions , upon the performance or non-performance whereof men should have or not have benefit by christ's satisfaction . . according to this power , god hath plainly set down the conditions in the gospel , viz. he that believes shall be saved , and he that believes not shall be condemned . . these conditions being thus set down by god himself , no man falling short of them , can have benefit by christ's satisfaction : if men will not receive the atonement , rom. . . how can they be at peace ? if they will not receive remission of sins , acts . . how can they be pardoned ? we are all in a worse dungeon than jeremy's , and if we will not put the cords of grace under our arms , we cannot get out ; we are all servants of sin , and if we say to it , we love thee , and will not go out free , we must be bored for eternal slaves . christ hath opened the fountain of his blood , but we must wash in it , zach. . . christ hath made a purchase of souls , but we must believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the purchasing of the soul , heb. . . not that faith is part of the purchase-money , but that it is the condition of the gospel , without which the glorious purchase of christ profits not ; if men live and die in unbelief , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there remaineth no more sacrifice for them , heb. . . indeed christ offered a sacrifice for them , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the benefit of that sacrifice doth no more remain unto them ; upon their final unbelief they have no more benefit by it than if there had been none at all for them : in which sence i understand that of the father , si non credis , non tibi descendit , non tibi passus est christus . . if final unbelievers can have no benefit by christ's satisfaction , then god may justly require a second satisfaction of them , because they cannot plead the first ; and so 't is in law as to them as if there had been no first at all . shimei had a pardon from solomon , but passing over kidron lost it ; and therefore ( notwithstanding the same ) was justly put to death for his offence : jesus christ as a surety made satisfaction for men , but they through their final unbelief lose the benefit of it ; and therefore ( notwithstanding the same ) god may justly require a second satisfaction from them . if shimei had pleaded his pardon , solomon would have told him , that 's nothing to thee ever since thou didst pass over kidron ; and if unbelievers should plead christ's satisfaction , god would tell them , that 's nothing to you , seeing you have lived and died in unbelief . object . . millions of men in the world reject christ , and drop into hell , and god eternally foresaw that it would be so ; if then christ died for these , there seems to be a blot upon the divine wisdom , a failure in his efficacious will , and a loss in the precious purchase made by christ. i answer ; 't is true that god eternally foresaw those rejecters of christ , and that christ in time died for them , nevertheless there is no blot hereby cast on the divine wisdom ; 't is no disparagement to the all-wise god to bestow means of eternal bliss on such as he eternally foresaw would abuse the same to their own destruction : oh! what rare perfections did he set up in the angels , and yet he eternally foresaw a great part of them apostatizing and dropping to hell ; what an excellent image of holiness did he stamp upon adam ? and yet he eternally foresaw him falling , and breaking all his glory by the the fall ; what waitings of patience , wooings of the gospel and touches of the holy spirit doth he dispense to such men as he eternally foresaw would abuse all these ? and yet in all this god's wisdom suffers not . the very same i may say of christ's dying for such as abuse this great blessing ; neither is there here any failing in the efficacious will of god , for he wills that the elect shall believe and be saved , and he wills that the rest shall be saved if they believe , and both these wills are accomplished , the first in the event of faith and salvation , and the latter in the connexion between faith and salvation , even as to all men . god may be said to will the salvation of men through christ's death two ways ; either because he wills that christ's death should be a price infallibly procuring their faith and salvation , or else because he wills that there should be in christ's death an aptness and sufficiency to save them on gospel-terms : the former will points only at the elect , and is fulfilled in their grace and glory ; the latter extends to all men , and is fulfilled in the aptness and sufficiency of christ's death to save them on gospel-terms ; in both god's will hath its effect . neither lastly is there any loss in christ's purchase , for what did he purchase ? as for the elect , he purchased faith and salvation , and as for the rest , he purchased salvation on gospel-terms , in both he hath what he paid for ; for the elect believe and are saved , and the rest may be saved if they believe : therefore when men by their unbelief barr themselves of the benefit of christ's death , and make him in that respect cry out , i have laboured in vain , yet he adds , surely my judgment is with the lord , isai. . . as if he had said , for all this never a drop of my blood is irrationally shed , for god ( with whom my judgment is ) knows , that i purchased salvation for them on gospel-terms , although they by their unbelief deprive themselves of the benefit of the purchase . if final unbelievers should be saved , christ should have more than his purchase , but if they are not saved , he hath no less ; for he purchased salvation for them on gospel-terms which they do not perform through their own voluntary unbelief . object . . if christ died for all men , then he loves all with the greatest degree of love ; for greater love hath no man than this that a man lay down his life for his friends , joh. . . and this must needs be the greatest degree of love , because it draws all other things after it ; if god gave his own son for us , how shall he not with him freely give us all things , rom. . ? but christ doth not love all with the greatest degree of love , neither doth god give all things to them ; therefore christ did not die for all . i confess that christ doth not love all men with the greatest degree of love , neither doth god bestow all blessings on them : wherefore we must examine these places from whence these inferences are made . as for the first place , greater love hath no man than this , that a man lay down his life for his friends , it doth import one of these two things ; either it doth import , that he that dieth for his friends hath the greatest degree or height of internal love towards them , or else it imports , that a mans death for his friends is the greatest external effect and proof of his love : the first cannot be the meaning of the place ; for if it be the greatest and most intense degree of love to die for our friends , what is it to die for our enemies as christ did ? if it be the height and top of love to lay down our lives , how can that be done without any love at all as the apostle supposeth , cor. . ? the apostle commands us to lay down our lives for the brethren , joh. . . but when a man doth it , he is not to have the same degree of love towards all the brethren ; for he is to love those most in whom there is most of god , and to whom he is nearest in nature . jesus christ laid down his life for all the elect , yet without doubt his love was greater to his apostles than to ordinary christians ; nay , and among the apostles , there was one dearly beloved , one who lay in his bosom , joh. . . wherefore the meaning of the words is not , that he that dieth for his friends hath the greatest degree or height of internal love towards them , but that such a death is the greatest effect and proof of his love . christ in the . verse exhorted his disciples to love one another , and in this . verse he shews what is the greatest outward evidence of love , viz. to die for our friends . now albeit christ died for all men , and that death was a great and high proof of his love , nothing hinders but that christ , over and besides his common philanthropy to all , may bear a special affection to the elect ; the universality of his death infers not a parity in his love. if jacob had died for all his sons , yet he might have loved joseph and benjamin above the rest , and left them some special legacies : if christ died for all men , yet he may and doth love his elect above others , and leave some secret love-tokens upon their hearts . as for the second place , if god delivered up his son for us , how shall he not with him freely give us all things , rom. . . the key to unlock this text is the word [ us ; ] who are the us in the text ? who but the elect of god ? ver. . who according to election are effectually called , ver. . and upon their callings are justified and glorified , ver. ? these are the us in the text ; wherefore the plain meaning of it is , not that if god gave his son for all men , he would give them all things , but that if god gave his son for the elect , he would give them all things , viz. all things necessary to salvation ; the text extends not to all men . but you 'l say , though the text extend not to all men , yet the argument doth : for if the argument be good , that if god gave his son for the elect , he would give them all things ; then the argument is as good , that if god gave his son for all men , he would give them all things . i answer , that if god's intention and love in giving his son for all were one and the same towards all , the consequence were undeniable ; but seeing god in giving his son , had towards the elect a special love and intention to bestow grace and glory on them , and towards the rest but a common philanthropy and ordination that they might be saved on gospel-terms , hence it is clear , that albeit the giving of all things to the elect may be inferred from his giving his son for them , yet the giving of all things to all men cannot be inferred from his giving his son for them all ; because in that gift there was not the same love and intention towards all : wherefore i conclude that christ died for all , and yet neither are all loved with the greatest degree of love , nor yet are all blessings conferred upon them . object . . if christ would not pray for all men , then he died not for all ; but christ would not pray for all , for he saith , i pray for them , i pray not for the world , joh. . . answ. this argument must be formed one of these two ways ; either thus , if christ prayed not at all for the non-elect , then he did not at all die for them ; but he prayed not at all for them , ergo , he died not for them . now here i must deny the minor ; for even upon the cross he prayed for his crucifiers , father forgive them , luk. . . not that he would have them forgiven though final impenitents and unbelievers , for that would have been against his father's purpose and his own purchase , but that he would have them forgiven if they did believe and repent , which was congruous to both . but suppose there had been no vocal prayer of christ for them , yet surely there was a mental one ; for he could not but desire of god to have all the fruits of his passion , amongst which one was , that all men might be saved on gospel-terms ; that grand gospel-axiom [ whosoever believes shall be saved ] was no doubt one of his desires , for it cost his precious blood ; wherefore the non-elect were not totally excluded from his prayers . or else the argument must be formed thus ; if christ prayed not for the non-elect in that famous prayer , joh. . then he did not die for them ; but he prayed not for them in that prayer , therefore he died not for them . now here the consequence fails ; for what kind of prayer was that , joh. ? 't was a prayer peculiarly fitted for apostles and believers ; a prayer for their perseverance in faith , ver. . for their perfection in unity , ver. . for their growth in sanctification , ver. . for their abode with him in glory , ver. . and in all respects a prayer which could be congruously prayed for no other but believers , ver. . now that christ did not pray such a prayer for all men as was only proper for believers , doth not conclude , either that he did not at all pray for them , or that he did not at all die for them . thus much in answer to the first quaere , whether christ died for all men ? i pass on to the second . quaere . whether christ died equally for all men ? i answer , that albeit christ died in some sort for all men , and , by virtue of his death , all men ( if believers ) should equally be saved ; nevertheless christ did not die equally for them all , but after a special manner for the elect , above and beyond all others ; and this i shall demonstrate by several arguments drawn . from the will of god. . from the covenant of grace . . from the issue of christ. . from the working of the holy spirit . . from the blessings purchased . . from the intercession of christ. . from the event following upon christ's death . . from the special expressions in scripture . . i argue from the will of god. christ's death is the meritorious cause of salvation , and respects men more or less proportionably as god's will ( which is the fontal cause thereof ) doth more or less respect them : god wills that all men should be saved if they believe , & proportionably christ died for them all ; god wills that the elect should infallibly believe and be saved , and sutably christ died for them in a special way ; there is a peculiarity in christ's redemption answering to the peculiarity of god's love. god eternally resolved with himself that he would have a church and a peculiar people , and christ gave himself for it , that he might sanctifie and cleanse it with the washing of water by the word , that he might present it to himself à glorious church without spot or wrinkle , eph. . , , . he gave himself for us that he might redeem us from all iniquity , and purifie to himself a peculiar people zealous of good works , tit. . . if christ had given himself thus far for all , all would have been his church and people . you will say , unbelief is the only obstacle . i answer , that if christ had given himself for all , that he might wash them as he washes the church , and redeem them from all iniquity as he redeems his peculiar ones , there would have been no such thing as unbelief left among men ; that christ , who washes out every spot and wrinkle , would not have left unbelief ; that christ , who redeems from all iniquity , would not have left unbelief , no , not in any one man's heart ; nay , i may truly say , he could not leave it there , because he could not lose his end , nor shed one drop of his blood in vain . there are among men some chosen ones , such as are chosen out from among men , and chosen out of the world , joh. . . and christ in his death had a special eye upon these : hence , proportionably to their election , they are said to be redeemed from among men , rev. . . and redeemed out of every kindred and tongue and people and nation , rev. . . now how is it possible that all men should be thus ▪ redeemed ? christ's death as it respects all men , redeems them ( as i may so say ) from among devils , for that it renders them capable of mercy which devils are not ; but christ's death as it respects the elect redeems them even from among men , for that it procures faith for them , and thereby pulls them out of the unbelieving world ; and what is peculiar redemption if this be not ? but you 'l say these are said to be redeemed from among men , not because christ specially died for them above others ; but because these particularly applied his death by faith which others did not . i answer , that either this application by faith was merited by christ's death or not ; if so , then christ redeemed them in a special manner , because by his death he impetrated faith for them , which he did not for all ; if not , then they were redeemed from among men by themselves and their own free will , and not by christ and his death , which ( i tremble to think ) puts the lye upon the church triumphant , who sing the new song to the lamb in these words ; thou wast slain and hast redeemed us to god by thy blood out of every kindred & tongue & people & nation , rev. . . how can that blood of christ , which merited alike for all men , redeem one man from another ? how can it redeem some from among men , unless it merit for them that faith which is the grand distinction between man and man in the matter of salvation ? christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , purchased the church with his blood , acts . . and purchased it in a special manner : hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a purchased people , is not a title common to all , but proper to the church , pet. . . god's children lay scattered up and down the wide world , and christ died that he might gather them all together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into one , one faith here and one glory hereafter , joh. . . if christ had died so for all , all should have come into the same unity . we find in scripture many signal distinctions made among men ; there are some on whom god will have mercy , and others whom he will harden , rom. . . some written in the lambs book of life , and others left out of it , rev. . . some given unto christ , joh. . . and others ●eft to themselves ; some are gods own jewels , mal. . . and others but as dross . now how incredible is it that jesus christ ( who came to do his father's will ) should in his death respect those whom god will harden , as much as those whom he will have mercy on ; those that are out of the book of life , as much as those that are in it ; those that are left to themselves , as much as those that are given to him , and those that are the dross of the world , as much as god's own jewels ? believe it who can , 't is a monstrous opinion , worthy of nothing but exile from christians : seeing god's will hath so distinguished men , it is no more possible that christ should die alike for all , than that he should dissent from his father's will , which to do was his great errand in the world. christ suffered between two thieves , a type of the elect and reprobate world ; but who dare say that he had as much respect to the one as to the other ? . i argue from the covenant of grace . christ is the mediator of the covenant , and the covenant is the new-testament in his blood ; as then the covenant is more or less respective of men , so the mediator's death is more or less respective of them . there are in the covenant two sorts of promises ; the one general and conditional , such are those , whosoever believes shall be saved , whosoever will , may take of the water of life , if any man come to christ he will not cast him out ; the other special and absolute , such are those , i will circumcise thy heart to love me , i will put my fear in their hearts , i will take away the heart of stone and give an heart of flesh , i will put my spirit within you , and cause you to walk in my statutes , i will put my laws in their mind and write them in their hearts , and i will be to them a god and they shall be to me a people ; there is a vast difference between these promises : for . the general and conditional promises are as it were the hands of the covenant , pointing out the true way and path leading to salvation , but the special and absolute promises are as it were the veins of the covenant , carrying in them the blood and spirit of life and power to enable us to walk in that way . here god himself engages to work all saving graces in us : are our hearts hard ? he 'l roll away the stone from them ; do our hearts resist holy impressions ? he 'l give us hearts of flesh capable thereof ; are our hearts void of god's law ? he will write it there and turn them into the epistles of christ , and for the effectual doing hereof , he will put his spirit into us , and as a real proof of it , he will cause us to walk in his ways ; and in this walk love shall be the motive , for he will circumcise the heart to love him , and fear the bridle , for he will put his fear in the heart never to depart from him ; and , which is the crown of all , he himself will be a god to us , and we shall be a people to him in an everlasting covenant . stand still o saints ! and adore ; here , loe , here is the ministration of the spirit indeed , cor. . . here are words which are spirit and life , joh. . . here is the supernal jerusalem the mother of spiritual freedom , gal. . . here is the immortal seed which begets all the sons of god , pet. . . here is that vis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or formative virtue which moulds us into the divine nature , pet. . . here is the day of god's power , which makes his people willing to serve him in the beauties of holiness , psal. . . happy , yea thrice happy they , who dwell in this land of promise and drink of these wells of salvation . . the general and conditional promises are extensive to all men , but the special and absolute promises respect the elect and them only , for they are fulfilled in them , and them only ; had these extended to all , that god ( who cannot lye , nor deny himself ) would have fulfilled them in all . you will say , he would have fulfilled them in all , but that men themselves will not : but what a strange word is this [ they will not ] ? will they not , if god give them a will , a new heart and a new spirit ? will they not , if god take away the nilling and resisting principle , the heart of stone ? will they not , if god write his laws in their hearts and inward parts ? o what is this , but by an absurd blasphemy to change god's truth into a lye , his omnipotence into weakness , and his glory into the old broken idol of creature-freedom ? surely if god ( who is truth and power ) engage to make a new heart , the old one cannot hinder it ; if he promise to remove hardness , hardness cannot resist it ; if he say that he will write the law in the heart , the heart will not say nay to his almighty fingers . seeing then these promises are not fulfilled in all but in the elect only , i may safely affirm that they respect not all but the elect only . these things being so , it appears how & in what manner christ's death respects men , even more or less , as the promises of the covenant founded on his blood do more or less respect them : as the general promises extend to all men , so the death of christ the mediator proportionably extends to them all ; and as the special promises point only at the elect , so the death of christ the mediator hath a peculiar respect to them . christ by his death ( over and besides the general promises ) founded those special promises for the elect ; hence they come to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sons of promise , gal. . . begotten by it to spiritual life , which others , standing only under the general promises , are not . all the saving graces of the elect suting to those special promises are no other than the fruits of christ's merits ; they are renewed with the renewings of the holy ghost , but that is shed on them through jesus christ ; they have the law written in their hearts , but that is the epistle of christ ; their filthy flesh is cut off from their hearts , that they may love god who is a pure spirit , but this is the circumcision of christ , col. . . in a word , all the saving graces of the elect are as so many legacies of the new-testament , and the new-testament is founded in his blood : wherefore it is clear from the covenant of grace and its special respect to the elect , that christ died in a special and peculiar manner for them . . i argue from the issue of christ ; christ was to have a seed , and this i shall demonstrate three ways . . from the preciousness of his blood. . from the purpose of his father . . from the promise of his father . . from the preciousness of his blood. that there should be a laver made of god's blood , and never a sinner washed in it , that such a vast sum of precious merits should be paid down , and never a captive released by it , is to me no less than prodigious blasphemy ; every little grain in nature doth confute it ; if that do but fall into the ground and die , it bringeth forth much fruit , and shall the son of god bleed and die in his assumed flesh and be fruitless ? god in his waky providence gives to every little seed his own body , and shall the peerless flower of heaven sow his blood and righteousness and have none at all ? a cup of cold water given in charity shall in no wise lose its reward , and can it be so with the blood of christ poured out in a transcendent excess of love , and glorified into an infinite merit by his deity ? when christ fed the multitude but with barley-loaves & small fishes , nothing was lost , and can all be lost when he makes a feast of spiritual marrow and fatness , and gives his flesh to be meat indeed and his blood to be drink indeed ? oh! far be the thought from every christian . from the father's purpose , which ( as the scriptures hold forth ) clearly was , that his son should be a king , a captain , a shepherd , an husband , an head and a father : and what is a king without subjects , a captain without souldiers , a shepherd without a flook , an husband without a spouse , an head without a body , and a father without posterity ? empty names are below him whose name is above every name . wherefore this king must have a sion a mountain of holiness to reign in , psal. . . this captain a militia , an army with banners to fight under him , cant. . . this shepherd a flock to hear his voice and follow him , joh. . . this husband a spouse , a queen in gold of ophir maried to him , psal. . . this head a body to be animated with his spirit and filled with his life , col. . . and this father a numerous issue , begotten and brought forth into the spiritual world to honour and serve him , heb. . . . from the father's promise , which was in terminis , that he should have a seed , isai. . . a seed begotten by his spirit , and by that generation bearing his image , and in that image serving of him ; and to make it sure , god engages by special promises to take away the stony heart , to write the law there , to put his holy spirit into them , and so infallibly to raise up a seed to him ; and for the continuance of this seed successively , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filiabitur nomen ejus , his name shall be sonned or childed from generation to generation , psal. . . the special promises shall be ever budding and blossoming and bringing forth the fruits of grace ; thus christ shall see of the travel of his soul and be satisfied , isai. . . and as a sign of this satisfaction , he breaks out , behold i and the children which god hath given me , heb. . . should he miss but one of his seed or children , his heart would not rest or be satisfied ; for they are in a peculiar manner the travel of his soul. but now if christ died alike or equally for all , what becomes of his precious blood ? how can the purpose and promise of god stand ? which way shall christ have a seed ? shall his seed be begotten out of man's will ? no such generation ever was there , joh. . . 't is not of him that willeth , rom. . . nothing less than the holy spirit , which formed christ in the womb , can form him in the heart : but shall they be begotten by the holy spirit ? that spirit doth nothing in the work of regeneration but what christ merited in his passion ; every new creature which is efficiently begotten by the spirit , was first meritoriously begotten by the death of christ , or else it would not be the seed of christ , at least not the travel of his soul. now christ did not travel or merit for all men that they should be begotten again by the holy ghost ; for then either all would be so begotten , which experience denies , or else the merit and travel of christ must be lost , which the preciousness thereof abhorrs : and if christ did not merit it for all , then neither did he ( if he died alike for all ) merit it for any , and how then shall he have a seed ? his seed must be begotten by the spirit , and the spirit begets no new creatures but what christ merited , and christ dying equally for all did not merit such a thing for any , because not for all . moreover ; when god promised christ a seed , either the meaning of that promise was , that some men should become his seed , or that all should be so ; if that some , then christ died not equally for all ; if that all , then all must be begotten by the spirit , and renewed after christ's image , the stone must be cut out of every heart , and the law written there ; for in these things is the very spirit and life of regeneration : but seeing these things are not wrought in all , it appears , that the promised seed is not all , but some , for whom christ merited the very work of regeneration . . i argue from the working of the holy spirit . as the holy spirit eternally procedes from the father and the son in his personal subsistence , so he goes forth in time from the father and the son in his working in men. hence he is called the spirit of the father , and the spirit of the son , the father sends him , and the son sends him ; and as the holy spirit works in men from the father and the son , so he works in them more or less , as the love of the father and the merits of the son do more or less respect them . the father doth in some sort love , and the son did in some sort die for all men . hence the holy spirit hath some workings in the non-elect . within the church many of them taste the powers of the world to come ; nay , in the pagan-world the holy spirit drops some moral vertues and beams of light , from whence have issued many excellent sayings , some of which the holy spirit hath so far owned as to quote them in his own book : but the father doth in a special manner love , and the son did in a special manner die for the elect. hence proportionably the holy spirit works in them after more glorious strains of power and grace ; as a spirit of grace and supplication he melts them into repentance ; as a spirit of faith he makes them catch hold upon christ for righteousness and life ; as a spirit of wisdom he unveils their hearts , and makes the light to shine out of darkness ; as a spirit of liberty he unshackles and unbinds their wills , and makes them free indeed in the ways of god , and as a spirit of truth and holiness he leads them into truth , and by inward law-engravings moulds and changes them into it . moreover , the holy spirit , after such glorious workings on them , comes and dwells in them , and that intimately in the very secrets of their hearts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will indwel in them , saith he , cor. . . there are two [ in 's ] to denote an intimate inhabitation , as if god could never be near enough to them : as in christ personal , who is the head , there is god in the flesh by an hypostatical union ; so in christ mystical , which is the body , there is god in the flesh by a gracious inhabitation ; and to shew that he is there , he cries abba father in their devotions ; he is a spirit of love in their charities , a spirit of power in their infirmities , a spirit of comfort in their distresses , and a spirit of glory in their sufferings . seeing then the holy spirit ( who works in men more or less according to the fathers love and sons merits ) works in such a special way in the elect , 't is as clear as if it were written with a sun-beam , that the father loves them and the son died for them in a special way . hence we find these three folded and wrapt up together by the apostle , elect according to the foreknowledge of the father , through sanctification of the spirit , and sprinkling of the blood of jesus christ , pet. . . and again , the grace of our lord jesus christ , the love of god , and the communion of the holy ghost be with you all , cor. . , if the father's love and the son's blood had respected all men as much as the elect , doubtless the holy spirit ( who in subsistence procedes and in operations works from them both ) would have converted all as well as the elect ; why then are not all men actually converted ? is it because the holy spirit works not equally in all , or because the holy spirit is resisted in some ? is it because the holy spirit works not equally in all ? i answer , that the spirit is sent forth from the father and the son , and works exactly according as it is sent ; the inward impulsive cause of pouring out the spirit is the father's love , and the outward meritorious cause of it is the son's blood : wherefore if the father equally love all , and the son equally died for all , the spirit works equally in all ; for there can be no breach in the sacred trinity . or is it because the spirit is resisted in some ? i answer ; their resistance is a grand obstacle to the work , but if the spirit did roll away the stone , and new-mould the heart , and work the will in all , as he doth in the elect , that obstacle would at last be removed out of the way . . i argue from the blessings purchased . christ's death is more or less respective of men , as it is more or less procurative of blessings for them : christ purchased a salvability for all , but over and besides he purchased many choice blessings for the elect , he purchased repentance for them ; for he is a prince and a saviour to give repentance to israel , acts . . he purchased a room for repentance even for all men ; but he purchased repentance it self for his chosen israel ; he purchased faith for them , unto you it is given for christs sake to believe in him , phil. . . for others he purchased a ground-work for faith , but for them he purchased the very grace of faith ; he purchased effectual vocation for them : others have a call by the gospel , but these have a call by the gospel coming in power , and in the holy ghost , and in much assurance ; he purchased holiness and sanctification for them . indeed there is no man living on the earth , but ( if he did really believe ) he should have the rivers of living water , the spirit of holiness flowing in his heart , joh. . . but the elect were destined and chosen in christ to be holy , eph. . . and christ sanctified himself in a special manner for them , that they might be sanctified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in truth , actually & truly , joh. . . lastly , he purchased heaven and glory for them ; others may have heaven upon believing , but these shall certainly arrive at it , these are the sheep , to which christ gives eternal life , joh. . . these are the sons , which without fail shall be brought to glory , heb. . . now seeing christ purchased so many blessings for the elect , 't is evident he died for them in a special way . . i argue from the intercession of christ. christ intercedes for men more or less proportionably as he more or less respected them in his death , for his death is the foundation of his intercession ; the very same blood of christ , which as shed on earth made satisfaction , as presented in heaven makes intercession . now how far doth christ intercede in heaven ? what doth his blood speak there ? for all men it speaks thus , father , let them all be saved on gospel-terms ; but for the elect it speaks thus , father , let them have repentance ; this the apostle hints out , him hath god exalted with his right hand to be a prince & a saviour to give repentance to israel , acts . . israels repentance on earth comes from christ exalted in heaven ; for there he intercedes for it by his merits , and from thence he works it by his spirit . again it speaks for them thus , father , let them be made a willing people ; this i gather from the . psalm , where we find christ sitting at the right hand of god , ver. . and sitting there he intercedes for us , and from this session and intercession comes forth a willing people , ver. . here 's the true original of spiritual willingness ; the right hand of god ( which is a right hand of power ) works it in our hearts , and works it at the instance of christ , who sits and intercedes there for it . again , it speaks for them thus , father , sanctifie them with thy grace , preserve them with thy power , and crown them with thy glory in heaven . thus christ in his sweet prayer a little before his bitter passion , interceded for them for their sanctification , sanctifie them through thy truth , joh. . . for their perseverance , keep them through thine own name , ver. . and for their glory , i will that they be with me where i am to behold my glory , ver. . and what he spake for them by his oral intercession on earth , that he speaks for them by his real intercession in heaven . thus christ doth in a special manner intercede for the elect , which proves that he died for them in a special manner ; because his intercession is but the presenting of the merits of his death to his father in heaven . . i argue from the event following upon christ's death ; some men do believe , when others draw back , and whence comes this distinguishing faith ? either it comes merely of man's free-will , or of god's free grace ; if we say the first , 't is the very mire and dirt of pelagianism , 't is to set up free-will as an idol to cast lots upon christ's blood , whether any one person in the world shall be saved thereby or not : if we say the latter , then god and christ had a special eye upon some above others ; for god ordained , that christ should be the grand medium to salvation , and that faith should be the only way to christ : if then he gave christ for all , and faith but to some , it is because he did in a special way intend their salvation , and consequently christ ( who came to do his fathers will ) had in his death a special respect to them . . i argue from the special expressions in scripture : as the death of christ is set out there in words of universality , so it is set out there in words of special peculiarity . christ died for the elect , rom. . , . died for the children of god scattered abroad , joh. . . gave himself for the church , eph. . . gave himself for a peculiar people , tit. . . laid down his life for the sheep , joh. . . sanctified himself for the given ones , joh. . . and . purchased the church with his own blood , acts . . redeemed a people from among men , rev. . . is a jesus to his own people , matth. . . and a saviour to his own body , eph. . . and is there no emphasis of love ? are there no strains of free grace ? is there no import of singular respect and affection in all these expressions ? we cannot say so without dispiriting the scripture : experience it self tells us , that all are not christ's elect , children , church , peculiar people , sheep , given ones , body , & redeemed ones from among men ; wherefore when the scripture saith that he died for these , it imports that he died for them in a peculiar manner . but you 'l say , these scriptures speak rather of the application of christ's death , than the impetration ; and though the impetration be equally for all , yet the application is proper to believers only . i answer , that if those phrases , of dying for the elect or children of god , giving himself for a church or peculiar people , laying down his life for his sheep , purchasing the church with his blood , and sanctifying himself for the given ones , do not import impetration , i know not what can import it . you will reply , that these expressions import not impetration as it is barely and nakedly in it self , but as it hath application following upon it , and this is the emphasis of them : but if these expressions import impetration with application following upon it , whether doth that application follow upon impetration as a fruit thereof or not ; if so , then christ merited that application for the elect , and consequently died in a special manner for them ; if not , then there is no emphasis of special love & grace in all those expressions of his dying , giving himself , sanctifying himself and laying down his life for them : for there was no merit in all this to procure the application of his death unto them . but let us further enquire , what these elect children , church , peculiar people , sheep , given ones and redeemed ones from among men were before or without the purchase made by christ ; were these elect called and justified without christ or not ? if so , why did he die for them ? if not , then he died for them that they might be so called and justified . were these children meritoriously begotten by christ's blood or not ? if so , then that blood did more for them than for others ; if not , then they were not the seed of christ. was that church an actual church before or without christ's purchase ? or was it a church in his intention ? if an actual church , what need he purchase it ? if a church in intention , then the special design of his death was to make it an actual church . was that peculiar people such without the merit of christ's death or not ? if so , why did he give himself for it ? if not , then he gave himself for it that it might be such . were those sheep brought into christs fold without his death or not ? if so , why did he lay down his life for them ? if not , he laid it down to bring them thither . were those given ones actually sanctified without the virtue of christs sacrifice or not ? if so , then why did he sanctifie himself for them ? if not , then he sanctified himself for them , that they might be sanctified . were those redeemed from among men redeemed by christ or not ? if so , then he redeemed them in a special manner ; if not , then they are the redeemed ones of their own free-will . but let the texts themselves breath forth their own native strains of love and grace ; he so died for the elect as to effectually call and actually justifie them , rom. . , . he so died for his children as to gather them together into one , one faith on earth and one fruition in heaven , joh. . . he so gave himself for the church , as to make it a glorious church without spot or wrinkle , eph. . , . he so gave himself for his people as to make them his peculiar ones , tit. . . he so laid down his life for his sheep as to bring them into his fold , and make them hear his voice , joh. . , . he so sanctified himself for the given ones as to sanctifie them through the truth , joh. . . he so redeemed his chosen ones from among men as to make them first fruits to god and the lamb , rev. . . in all these special scriptures , it evidently appears that christ in his death had a special respect to his elect. wherefore i will shut up all with that of an ancient , etsi christus pro omnibus mortuus est , pro nobis tamen specialiter passus est , quia pro ecclesia passus est . chap. ix . of the work of conversion . having passed over redemption , i come to conversion ; there we had christ formed in the womb , here we have him formed in the heart ; there we had christ coming in the flesh and working miracles on mens bodies , here we have him coming in the spirit and working miracles in mens souls ; there we had christ pouring forth his blood and reconciling us to god's justice , here we have him pouring forth his spirit and reconciling us to god's holiness . now in my discourse touching conversion , i shall reduce all to . quaeries . . what is mans state before conversion ? . what is the nature of the work ? . who is the worker thereof ? in the first we shall meet with the extreme necessity of the work , in the second with the intrinsecal excellency thereof , and in the third with the power and grace of the great agent . . what is man's state before conversion ? i mean man fallen , for man standing needed no conversion ; and this i shall consider two ways . . what it is in general in relation to the whole man ? . what it is in particular in relation to the several parts of man ? . what it is in general ? and this i shall open in two things . . 't is a state of estrangement from god. . 't is a state of enmity against god. . 't is a state of estrangement from god ; a natural man is estranged from the womb , psal. . . without god in the world , eph. . . god is all round about him in the witnessing creatures , and yet he is without god in the world ; god is in him in the lamp of conscience , & yet he is without god in his heart , for there he saith , there is no god , psal. . . which way soever god comes forth to meet him , whether from mount sinai in the fiery law , or from mount sion in gospel-charms of free grace , still he flies away from god's presence ; and if god pursue after him , he 'l say to god in plain terms , depart from me , job . . . and if any reliques of light will not depart , but stay behind in his heart , he shuts them up in the prison of unrighteousness , rom. . . his ubi is with cain in nod the land of wandring and demigration , and with the prodigal in a far country , where he is far off from god , psal. . . and god far off from him , prov. . . & if ever he be saved , he must be brought from far , isai. . . now upon a distinct view this is a deplorable condition ; for . a natural man being estranged from god the fountain of life , must needs be a dead man , dead in sins and trespasses , eph. . . because alienated from the life of god ; he is not only as the man in the gospel , half dead , luk. . . ( who is there set forth not as a figure of original corruption , but as an object of charity , as is very evident by the scope of the parable , which is ushered in with that question , and who is my neighbour , ver. ? and at last closed up with the like , which of the three was neighbour to him ver. ? ) but he is altogether dead in spirituals ; there are no true vital spirits of faith in him , no true motions of obedience , no pulse of heavenly affections , no breath of spiritual prayer , no taste of the gospel-wine and marrow , no feeling of all that massy sin and wrath which lies upon him ; all his life is a death-wandering , all his rest is in the congregation of the dead , prov. . . give him all the statures of natural excellencies , strew him over with the flowers of sweetest morality , and spangle him with the notions of sublime theology , yet still he is but a dead man , his soul a dead soul , his faith a dead faith , his works dead works , and his hopes and comfors but as the giving up of the ghost . but you 'l say , is not man a living creature ? hath he not a reason and reliques of light in it ? hath he not a free will and seeds of moral vertue in it ? and why then do you call him dead ? i answer ; man is a living creature , alive in naturals , but dead in spirituals ; he hath a reason , but , because there is no light of life in it , 't is but a dead reason ; his reliques of light argue no more spiritual life in him , than knowledge doth in devils ; he hath a free will , but for want of the freedom indeed , 't is only free among the dead , i mean , to this or that carnal or natural work , and not to the will of god ; he hath some seeds of moral vertue in him , but alas ! these are of too low an extraction to be any particles of spiritual life . mere moral vertues are by god's blessing on humane industry struck as sparks out of natural principles , but spiritual life is a fire dropt down from heaven into the heart ; mere moral vertues descending but from natural principles never ascend up to god as their end , but spiritual life as it is originally born of god , so it is ultimately terminated in him . wherefore a man may be naturally , nay morally alive , and yet be spiritually dead . . a natural man being estranged from god , who is an infinite spirit , must needs be flesh : thus god calls the men of the old world flesh , gen. . . thus our saviour sets out regeneration by its opposite , that which is born of the flesh is flesh , and that which is born of the spirit is spirit , joh. . . as the body separate from the soul is flesh , such as moulders into dust , and putrifies into worms ; so the soul separate from god is flesh too , such as turns into the dust of earthly things , and rots in those lusts which breed the never-dying worm in hell ; neither is this flesh only in the lower rooms of the soul , but in the upmost faculties of reason and will. in the reason there is the cankred flesh of errors and heresies , and in the will there is the dead flesh of impotency , and the proud flesh of obstinacy against the will of god. hence the apostle tells us of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a mind of flesh , col. . . and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wills of flesh , eph. . . and therefore the true circumcision is in the heart and in the spirit , rom. . . even in the highest faculties and powers of the soul. . a natural man being estranged from god , who is the beauty of holiness , must needs be very impure ; he is filthy or stinking , psal. . . an unclean thing , joh . . he lies polluted in his blood , with a leprosie in his head , and a plague in his heart , clothed in filthy rags of sin , and rolling in the mire and vomit of corruption ; so great is his filthiness and superfluity of naughtiness , that he taints whatsoever he touches ; his very prayers are an abomination , and his services as dung before god : neither is this pollution only in the sensitive soul but also in the rational , there is filthiness of spirit , cor. . . and disilement in the very mind and conscience , tit. . . there is no sound part , but all over wounds and bruises and putrifying sores . . a natural man being estranged from god , who is jehovah or beingness , must needs be a very nullity in spirituals . if a creature be separate from the god of nature , 't is a nullity in naturals ; and if a rational creature be separate from the god of grace , he is a nullity in spirituals . sure , if he were any thing at all , he might speak or think , but he can do neither : as running a fountain of words as his tongue is , he cannot say , jesus is the lord , cor. . . and as swarming a hive of thoughts as his heart is , he cannot think any thing as of himself , cor. . . the great apostle gives a double account of himself , an account what he is in himself , i am nothing , saith he , cor. . . and an account what he is by grace , by the grace of god i am what i am , cor. . . all his nothingness is in and of himself , and all his spiritual essence is in and of grace . a mere natural man is nothing in spirituals , his eyes are on that which is not , prov. . . his joy is in a thing of nought , amos . . and all the false gods in his heart are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihilitates , nothingnesses , psal. . . as they are creatures in the world , they are beings , but as they are idols in his 〈◊〉 , they are nothing , nothing to make a god of , and he , who makes them such , is like unto them , even nothing in spirituals . . 't is a state of enmity against god ; he is not only a stranger but an enemy too , col. . . nay , which is more , his carnal mind is enmity against god , rom. . . enmity is irreconcileable , it is not subject to the law of god , neither indeed can be , not unless the enmity be slain in it ; nay , further the apostle call the gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haters of god , rom. . . and hatred is enmity boiled up to the height . hatred ( saith the philosopher ) seeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the not-being of the thing hated ; and such is man's wickedness that strikes as it were at the life and being of god , it had rather that god should not be , than that lusts should be restrained . the scripture sets out some grand enemies as opposing god openly and upon the stage of the world , and by what they did openly , we may discern what spirit and mystery of iniquity is working in every natural man's heart secretly ; there is in him some of the corrupt flesh of the old world ; somewhat of pharaoh's spirit , which secretly saith , who is the lord that i should obey his voice ? somewhat of the bloody jew , which is ready to crucifie the son of god afresh , and trample his precious blood under-foot ; somewhat of the proud antichrist , the man of sin , which exalts it self above god , it s own reason above the wisdom of god , and its own will above the will of god. the very same venom and poyson of enmity , which the grand enemies of god pour out openly , privily lurks and works in every natural man. thus in general , man's state is estrangement and enmity . but to procede . . what is man's state in particular , in relation to his several parts ? now here the same estrangement and enmity shews forth it self according to the nature of each part . . as for the understanding , 't is turned away from god , the first and essential truth , and so become a forge of lying vanities ; 't is turned away from god the first and essential light , and so become a dark place , nay , darkness it self , eph. . . and if the light be darkness , how great is that darkness ? so great it is , that a natural man sets an higher estimate on the follies of time than on the blessedness of eternity , and rates the broken cisterns above the fountain of living waters . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the souly man , who hath nothing but a rational soul , the spirit of a mere man in him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , receiveth not the things of the spirit of god , cor. . . one would think that all truths should be welcome to a rational soul , and above all , the mysteries of heaven ; but he receiveth them not . and this the apostle lays down distinctly ; the spirit of man knows the things of man , because they are within his own line ; but the things of god are only known by the spirit of god , because they are above the sphere of natural reason . as the things of man are above the sphere of sense , so the things of god are above the sphere of reason ; and yet as if they were below it , the natural man counts them foolishness , which evinces an extreme foolishness in his own heart ; he is not a man , not an understanding creature in spirituals . agur is a brute in his own eyes , i have not the understanding of a man , saith he , prov. . . the apostle proving all under sin , asserts that there is none that understandeth , rom. . . millions of ratinal creatures in the world , and yet there is none that understandeth ; and his proof is invincible , there is none that seeketh after god , which sure would be done , if there were any spark of spiritual understanding in him . 't is true there may be a mass of notions in a man unconverted , but not a dram of spiritual knowledge . seeing he sees not ; he sees the things of god in the image or picture of the letter , but he sees them not in their liveliness and inward glory : just as the carnal israelites who saw their manna and sacrifices only in the outside , but saw not christ in them ; or as those false seekers , of whom christ saith , ye seek me not because ye saw the miracles , but because ye did eat of the loaves and were filled , joh. . . there was a miracle in those very loaves , but they saw only the carnal and grosser part of the miracle , and not the glory and power of christ's deity sparkling out in it . an unconverted man knows nothing as he ought to know it ; no , not in the midst of his notions , there is no savouring , tasting or practical knowledge in him , nothing but a husk , shell or form of knowledg , and in the midst thereof a real enmity against the things known . whilest the light of truth shines only in the notion , he likes it well enough ; but if it waken conscience , check lust , press duty , or any way offer to assume its supremacy in his heart or life , he instantly hates it as an enemy . . as for the will , the principle of freedom , 't is turn'd from god the primum liberum , and from his service the vera libertas ; and so it is become servum arbitrium , an arrant slave , bound in the bonds of iniquity , and ( which is the height of slavery ) 't is in love with its bonds ; and ( which is the intenseness and intimateness of that love ) when christ comes to break these bonds , 't is loth to be made free indeed , the iron is so entred into his soul ; the bondage is so intimate in the forlorn will , that it looks on god's service as bondage , and sins bondage as freedom : and hence it is dead and lame to god's ways , but runs and flies in sins . again , the natural will is turned away from god the holy one , and so it 's become desperately wicked , jer. . . a fountain of blood , out of which evil thoughts , murders , adulteries , fornications , thefts , false witness , blasphemies naturally procede , matth. . . a forge of iniquities . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the forming or framing of the heart ; every purpose and desire effigiated there is only evil continually , gen. . . all 's marred upon the wheel of man's corrupt will. nay further , the natural will is turned from god who is being , and so it 's become a nullity in spirituals . what god says of israel , he mav well say of every natural man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath no will to me , psal. . . the object of the will is good , and yet all the fontal goodness in god moves it not . nay , lastly , there is an enmity in the will against god. every natural man , as a part of the corrupt world , lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the devil , joh. . . and his heart as a hell sets his tongue on fire , james . . deum ipsum ( quantum in ipsâ est ) perimit voluntas propria , saith one , clearly , it would ( if it could ) abrogate god's holiness , blindfold his omniscience , and chain up his justice in order to the fruition of its lusts . . as for the affections , there 's nothing but monstrous ataxy in them . love in a natural man dotes upon abomination , and hatred breaks out against goodness it self ; hope hangs upon a broken reed , and fear starts and trembles at its fellow-mortal ; joy triumphs in the pleasures of sin , and therein virtually sports it self with the flames of hell ; and sorrow which should wait upon sin pours out it self over worldly crosses : all the affections are out of frame and place . at first they were born subjects to the kingdom of reason , but the rational faculties ( which are the man ) rebelling against god in the first adam , the affections ( which are the brutal part ) mutin and rise up in arms against reason , and by an unnatural violence depose it ; and so unman the man. hence he becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the unreasonable beasts that perish . what asaph was in his envy at the foolish , that is every man in his inordinate affections ; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great beast before god , psal. . . here dinah , that is , the judgement is deflowred by the son of chamor , that is , an ass ( as his name imports . ) a generation of bruitish lusts ravish the soul. here are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the vile affections , which debase the immortal soul to the dust of the earth . here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dii stercorei , those dungy gods of sensual lusts , carnal profits , and worldly honours ascend up into the heart , and as gods assume the throne of it , command the power of it , and by a kind of omnipresence fill the whole circumference thereof . here is the troubled sea of passions and affections , where satan the great leviathan raises up the winds and waves of all inordinate motions , making the heart boil as a pot , and sporting himself in the sinful tossings thereof . . as for the members of the body , they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , weapons of unrighteousness , rom. . . the law of sin issues out its commands in the soul , that speeds them to the members of the body , and these are ready to put them in execution . thus deplorable is mans state before conversion , which if duly weighed , is enough to make every one cry out , oh! what shall i do to be saved ? wherefore i proceed to consider the second quaere . . what is the nature of the work ? and here i shall unfold two things : . what are the preparatives to conversion ? . what is the work of conversion it self ? . what are the preparatives to conversion ? for as god makes a way to his anger in punishing , so he makes a way to his mercy in converting sinners . first , the fallow-ground of the heart must be broken up , before the seed of god be cast into it : first , moses must hew the tables of the heart , and then god writes the law upon them . manasseh will not humble and turn unto the lord , till he be in chains . every natural man is a manasseh , a forgetter of god ( as that name imports ) and will not remember and turn unto the lord , till the spirit of bondage lay him up in chains under deep convictions of sin and wrath. as when christ came in the flesh , john baptist prepared his way by the doctrine of repentance : so when christ is formed in the heart , john , that is , gods grace prepares his way by legal humiliations . now the preparatory works to conversion are these . . there is a conviction of sin , the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall convince the world of sin , joh. . . not only of sin in general , but in particular . the law as 't is in the letter only operates little , but as 't is in the spirits hand it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . it comes home to the heart , and gives it a full charge , as nathan to david , thou art the man. these are sins , saith the law , and these hast thou done , saith conscience ; and from particular sins , the spirit leads up the sinner to the fountain of blood in his nature , it shews him a seminary of corruption in his own heart , it makes him smell the sink of sin in his ownbosome ; neither is this conviction only rational and notional , but real and intuitvie . sin with all its hosts is as it were mustered and set in order before his eyes , psal. . . nay , it takes hold upon him , and he is made to possess it as his own , which forces him at last to cry out , guilty , guilty . . there is a conviction of wrath. when satan gave man his first fall , he instilled this principle into him , thou shalt not surely dye , gen. . . no , though thou eat the 〈◊〉 thou shalt not . on the contrary , when god comes to recover a soul out of its fall , he speaks in the same language as to abimelech , behold thou art but a dead man , gen. . . the wages of sin is death ; and because such sins are found in thee , thou hast the sentence of death in thy self . in conviction god sets up a judgement-seat in the heart ; and there after law-accusations and conscience-proofs , the sinner is sentenced to death , and after sentence he is drawn into the valley of achor , or trouble , to be stoned with the curses of the law , and scourged with scorpions of wrath ; he hangs by the thred of his life over the bottomless gulph of perdition , and out of the fiery law hell doth as it were flash in his face . . out of these convictions there ariseth legal fear . gods judgements , which before were far above out of his sight , now approach near unto him ; qualms come over conscience , and hell-pains begin to seize the soul : this fear hath torment , a kind of hell in it , and out of this legal fear issues a flood of legal sorrows for sin , as procurative of wrath ; gods arrows stick fast in the soul ; and hence men are pricked in heart , acts . . and which is more , wounded in spirit , prov. . . and these wounds stink and are corrupt , till the balm of christs blood be poured into them . such is the weight of these fears and sorrows , that it presses the soul into a self-weariness , and by degrees breaks it all to pieces , that there is scarce left a shard thereof to take a little fire from the hearth , or water out of the pit of any creature-comfort . . in the midst of these fears and sorrows , some glimmerings and appearances of mercy in christ offer themselves to the soul , and the soul begins to have some vellcities and imperfect wouldings after mercy , anguish and bitterness make it cry out , oh! what shall i do to be saved ? the scorching flames of gods wrath leave a thirst in the heart after the coolings and refrigerations of pardoning mercy , and in proportion to these wouldings and velleities , there are some light touches and tasts of free grace , some flashes of joy in the word , and christ the marrow thereof ; and yet all this while there is no root of spiritual life in the heart . these are the preparatories of conversion , only we must not conceive them to be such formal immediate dispositions as infallibly inferr conversion after them ; for such prepared ones , though not far from the kingdom of heaven , may yet possibly never enter into it : neither must we look on these preparations , though gods usual method , as necessary on gods part ; for if he please to use his prerogative , he can make even dry bones to rattle and come together again without any previous dispositions . he can say unto men , even when they are in their blood , live ; and that word , as with child of omnipotency , shall instantly bring forth the new creature . . what is the work of conversion it self ? i answer , 't is that inward principle of grace , whereby a man is made able and willing to turn from all creatures unto god in christ. conversion is a motion of the soul , and therefore there must be an inward principle , called in scripture a root ; the root of the matter is in me , saith job , job . . friends , you look upon me as if i were nothing but leaves of hypocrisie , but the inward root of holiness is in me . conversion is a supernatural motion , and therefore there must be an inward principle of grace , called by the apostle , the divine nature , pet. . . the humane nature cannot elevate it self so high as conversion , but the divine nature can do it . by this inward principle of grace man becomes able , he hath an active posse convertere , and which is more , a velle too , he becomes able and willing to turn . conversion is called in scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a returning unto god. mans natural state wants a turn , and gods supernatural grace effects it . motion is between two terms ; the terminus à quo in conversion is all creatures . creatures as creatures are the footsteps of gods power and goodness ; and so we must not turn from a worm , but see god in it : but creatures as they are deifyed and idolized in the heart become lying vanities and empty nothings , and so in conversion we turn from them all . the world without us is a glass of the divine wisdom and goodness , and so conversion gives a sanctified use of it ; but the world within us , the world in the heart is nothing but a lust , john . . sitting in the place and throne of god , i mean , the chief and uppermost seat of the soul , and so conversion casts it out of the heart . the soul in conversion moves towards god as its true centre , and therefore must leave all the world behind its back . the terminus ad quem in conversion is god. a man before conversion walks in an image , psal. . . he thinks that he moves towards happiness in this or that creature , but all the while he is but in an image or picture of happiness : but in conversion he moves really to god the centre and sabbath of souls . lastly , in conversion there is a turning unto god in christ. to turn to god is a most rational act , for he is the only true end of the soul ; and to turn to god in christ is a most regular act , for he is the only true way to that end . the way into the holy of holies is only through the vail of christs flesh . if we go to god out of christ , we go to a consuming fire ; but if we go to god in him , we go to a reconciled father , who is ready to fall upon our necks , and kiss and welcome us with his love revealed in the face of christ. now in conversion there are two instants or moments to be distinctly considered . . the first instant is habitual conversion , or the habits or vital principles of grace which incline and dispose the soul to actual conversion . . the second instant is actual conversion , or the actuation and crowning issue of those principles in an actual turn to god. . as to the habits or vital principles of grace i shall do two things . . i shall demonstrate that there are habits or principles of grace . . i shall particularly unfold what they are . . i shall demonstrate that there are such things . the remonstrants mince the business ; there is ( say they ) potentia supernaturalis concessa voluntati ad hoc ut credere & bene agere possit ; but as as for any habitual grace , they tell us , scholasticorum figmentum est , & corum qui simul & somel optant infundi omnes illos habitus , quos actibus crebris comparare nimis laboriosum esse arbitrantur . now there is a vast difference between a mere posse convertere , and those habits or principles of grace which dispose and encline the soul to actual conversion . a mere posse convertere doth not include in it any inward disposition or inclination in the soul to turn to god , no more than the posse peccare in innocent adam did include in it an inward disposition or inclination in the soul to depart from god ; but the habits or principles of grace do incline and dispose the soul to actual conversion . again , a mere posse convertere doth not denominate a man gracious no more than the posse peccare in innocent adam did denominate him sinful ; but the habits or principles of grace do denominate a man gracious . and the reason is , a mere posse may be abstract from the nature or essence of the thing into which it is reducible , but the habit or vital principle hath something of the nature or essence of the thing in it ; nay , it is virtually and seminally the thing it self . a mere posse peccare in adam before his fall did not denominate him sinful , because it had nothing of the nature of sin in it ; but the habits and seeds of corruption after the fall did denominate him very sinful , because they were virtually & seminally all sin. a mere posse convertere doth not denominate a man gracious , because it is abstract from the nature and essence of the thing ; but the habits or principles of grace do denominate him such , because they were virtually and seminally all grace . now that there are such habits or principles of grace , and not only a naked power , i shall thus demonstrate . . out of the scriptures , which do elegantly and emphatically decypher out those habits or principles to us . wonderful is the variety of expressions to this purpose . these habits or principles are called , the new heart and new spirit , ezek. . . the new man , eph. . . the new creature , cor. . . the hidden man of the heart , pet. . . the good treasure of the heart , matth. . . the glory within , psal. . . eternal life abiding in us , joh. . . a well of water springing up into everlasting life , joh. . . the teaching and abiding anointing , joh. . . the renewing of the holy ghost , tit. . . the seed of god remaining in us , joh. . . the life of god , eph. . . and , which is the sublimest word of all , the divine nature , pet. . . and is all this glory of words poured out upon a mere posse ; which doth not so much as encline to conversion ? are not here the noblest and highest inclinations set forth unto us ? hath not the new heart , which hath eternal life in it , a propensity to acts of spiritual life ? will not the new creature renewed by the holy ghost , and sweetned by the holy unction have some odours and fragrancies breaking forth from it ? can the hidden man be ever hid , the good treasure ever sealed , and the glory within ever shut up ? must not the well of life break forth , the seed and life of god spring up , and the divine nature shew forth it self ? and do not these denominate him gracious in whom they are ? what doth a new heart speak him ? how doth the good treasure enrich him , the glory within illustrate him , the holy unction perfume him , the life and seed of god quicken him , the renewing of the holy ghost alter him , and the divine nature glorifie him ? here are pregnant denominations indeed , but there is not a tittle of this in a mere posse convertere ; wherefore these expressions are of a nobler emphasis than so . you 'l say , 't is true , these expressions shew forth habits or principles of grace , but not such as go before the actual consent of the will to gods call , but such as follow after it , nay , after frequent acts thereof . unto which i shall answer two things : . the habits and principles of grace decyphered in the scriptures aforesaid , are there set out as the royal acts of pure free grace , and not as pendents upon mans will ; and for this i shall give two eminent instances , omitting others ; the first is in that famous place , ezek. . where god promises a new heart , ver . . and his own spirit , ver . . but withal he enters a double protestation , one before the promise , thus saith the lord , i do not this for your sakes o house of israel , but for mine own holy names sake , ver . . and another after it , not for your sakes do i this , saith the lord god , be it known unto you , be ashamed and confounded for your own wayes o house of israel , ver . . what could be more said to exalt god and his free grace , and to annihilate man and his works ? how could the true god enter such protestations , if the great promise of a new-heart hang in suspence upon mans actual consent ? when a man without the new-heart gives that actual consent , there in something , which instead of shame and confusion , is worthy to be noted as a matter of praise and glory . but you 'l say , these protestations respect not the way or order of working these gracious habits , but exclude mans worth or dignity in the business . now albeit god do not give the new-heart for mans consent , yet he may do it upon or after mans consent . i answer , these protestations shew , that before the new heart there is nothing in man but what is matter of shame and confusion , and by consequence the actual consent of the will , which is a matter of praise and glory , cannot so much as in order exist before the new-heart . the second instance is that , tit. . . where the apostle opens the fountain of regeneration ; not by works of righteousness which we have done , but according to his mercy he saved us by the washing of regeneration and renewing of the holy ghost . we are saved by washing and renewing , but in what way or method is this wrought ? the apostle tells us , not by works of righteousness , but of mere mercy . surely if there be any righteousness in man , it must be in his will , and if any work of righteousness be in the will , an actual consent to gods call must be such a work . yet the apostle asserts that our regeneration was not by works of righteousness but of gods mercy . again , 't is observable , that the apostle doth not say , not for works of righteousness , as only excluding the meritorious dignity thereof , but he saith , not by works of righteousness , as denying the very existence thereof in order to regeneration . . if the actual consent of the will to the calls of god do indeed precede the habits or principles of grace , then what is that which gives an actual consent to gods call ? what else but the stony heart , the old creature , the wisdom of man , and the humane nature ? for the mere posse convertere doth not include in it a heart of flesh , a new creature , an holy unction , or divine nature ; therefore the consent precedent to these gracious principles must be given by the stony heart , old creature , humane wisdome and nature , which is very incongruous . let us hear anselms determination in this case , voluntas non rectè vult nisi quia recta est : sicut non est acutus visus , quia videt acute , sed ideò videt acutè quia acutus est ; it a voluntas non est recta , quia vult rectè , sed rectè vult , quoniam est recta . to the same purpose is that of our saviour ; a corrupt tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot bring forth good fruit , mat. . . that is , whilst it is corrupt , it cannot , a corrupt tree may become a good tree , but whilst it is corrupt it cannot bring forth good fruit ; as when the apostle saith . the carnal mind cannot be subject to gods law , rom. . . the meaning is , that whilst it is carnal it cannot ; and how then can the will , whilst it is a corrupt tree , bring forth so precious a fruit as an assent to gods call ? how can such a grape of heaven grow upon the thorns of an unregenerate heart ? you 'l say , i must not call the will a corrupt tree , when there is a posse convertere supernaturally poured into it ; but if that posse do not denominate it gracious , surely it is as yet but corrupt , and whilst it is such , it may be so called . . i argue from the glory of free grace , one of its crown-jewels is , that it makes gracious principles where there were none before ; it new creates in christ , and so gives principles of spiritual being ; it quickens the dead , and so gives principles of spiritual life : thus free grace is blessed from the fountain of israel , from the fontal principles of the new creature . but those which deny gracious principles , darken free grace in that which is its prime lustre . but here i shall be asked whether that posse convertere be not such a principle ? i answer no ; a principle is more than a bare , posse . there was in adam in innocency a posse peccare , and yet there was no principle of sin in him ; after the same manner , there is ( say the remonstrants ) a posse convertere given to fallen man , but this is no principle of grace in him . but not to strive about words , suppose it might be called a principle , yet what a grand disparagement to free grace is it , to say , that there was as much of principle in innocent adam by nature towards his sinful transgression , as there is in fallen man by grace towards his actual conversion ? such as deny gracious habits , and grant only a naked power must say so . . i argue from the sweetness of providence . as 't is the glory of free grace that there are gracious principles made , so 't is the sweetness of providence , that those principles are made first ; and then congruous acts issue from thence . the only wise god disposes things in the sweetest method . in the body of nature first a sun and then a beam , first a fountain and then a stream , first a root and then a fruit . in the soul of man negative faculties precede acts of life , sensitive acts of sense , and intellectual acts of reason . hence those acts issue forth in an easie connaturalness to their principles . and can there be less of the beauty of providence in the spiritual world than in the natural ? should there not be as sweet an order in the new creature as in the old ? ought not supernatural acts to issue forth in as great connaturalness to their principles as natural ? if so , then there must be habits of grace to precede the acts ; if not , then those acts , which are above nature in facto esse , as to their essential excellency , must be below it in fieri , as to their procedure from causes ; nay , 't is hardly imaginable , that those acts should at all come forth into being without gracious principles . if the will be not changed by regenerating grace , how is it constituted in ordine agentium supernaturalium ? and if not , how can it actually turn to god , seeing that is actus ordinis supernaturalis ? every one that doth righteousness is born of god , joh. . . to turn unto god is a prime act of righteousness ; and how then can it be done before regeneration ? wherefore the scripture method is clear ; first a good tree and then good fruit , mat. . . first a good treasure in the heart , and then good things out of it , mat. . . first we are created in christ , and then we walk in good works , eph. . . and thus spiritual acts are done in the easiness of the new creature , because in a way connatural to spiritual principles . . if there be no habits or principles of grace , what is that that makes the grand difference between a godly and an ungodly man ? surely , either it must be the acts of faith and other graces , or else the habits and principles thereof . 't is not the acts of faith and other graces , for two reasons : . because that which makes the difference must be somewhat permanent ; such was caleb's other spirit which differenced him from the murmuring congregation , numb . . . such was job's root which differenced him from the leavy hypocrite , job . . but the acts of faith and other graces are transient ; wherefore if these be all the difference , what becomes of a godly man in his sleep or phrensie , wherein no such acts are put forth ? doth he drop out of the state of grace without any apostasie , or continue in it without any differencing quality ? neither is possible ; he back-slides not from god , and how can he be out of the state of grace ? he is but as other men are , and how can he be in it ? it remains therefore that the habits of grace make the difference ; for by reason of these he is not as other men are , no , not when the acts of grace are suspended , because he hath another spirit in him . . all men being by nature ungodly , that which chiefly makes the difference must denominate a man changed . now in every change the terminus is somewhat permanent ; in alteration 't is a permanent quality , in augmentation 't is a permanent quantity , in generation 't is a substantial form , and in regeneration 't is a new creature born of the incorruptible seed of the word , pet. . . the terminus of this gracious change is set out in scripture as a permanent thing ; sometimes 't is called light ; ye were darkness but now light in the lord , eph. . . sometimes life ; this my son was dead and is alive again , luk. . . sometimes the new man ; old things are past away , behold all things are become new , cor. . . still it is somewhat parmanent . hence it appears , that the acts of faith and other graces ( which are transient ) do not so properly denominate a man changed , as improve the change already made . the wild tree is changed by the graff , and not by the after-fruit ; the natural man is changed by the ingrafted word , and not by the fruits of faith and other graces , which naturally grow upon the root of habitual grace . that a corrupt tree is made good is a great change ; but that a good tree brings forth good fruit is altogether connatural . if there be no habits or principles of grace , how can the natural man's deadly wound , i mean original corruption ever be healed ? habitual corruption cannot be healed but by habitual grace , the plague of the heart cannot be healed but by the holy unction ; instead of the old heart there must be a new one , or else there is no healing , and without healing how can such a sound act as conversion come forth ? it remains therefore , that there are habits or principles of grace . . having proved that there are such habits or principles , i come to unfold what they are ; and this i cannot better do , than by shewing what they are in the several faculties . wherefore . as to the understanding , there is a principle of excellent knowledge ; i say , excellent , not only in respect of the matter of it , being heavenly mysteries ; but also in respect of the nature of it , 't is too high for a fool ; nay , 't is a story higher than the knowledge of all the unregenerate rabbies in the world : t is ' not a mere literal knowledge , a knowing of christ after the flesh , but a spiritual , a revealing spiritual things in their spiritual glory ; 't is not a dead knowledge called by the apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a form of knowledg , rom. . . such as is but a liveless figure or appearance , but 't is a lively knowledge called by the wiseman a well-spring of life , prov. . . and by our saviour the light of life , joh. . . 't is not a knowledge without sense , but such as hath sense , nay , all the senses of the inward man in it ; 't is a seeing of the just one , acts . . a hearing and learning of the father , joh. . . a smelling and savouring the sweet odours of the gospel , . cor. . . a tasting how good and gracious the lord is , psal. . . a tactual knowledge , a spiritual touching and handling of the word of life , joh. . . here are seminally and virtually all those spiritual senses which discern good and evil . 't is not a dark and duskish knowledge , but clear and lightsome ; 't is seeing with the veil off and face open , cor. . , . 't is the day dawning and the day-star arising in the heart , pet. . . here god shines into the heart , and things are seen eye to eye , as the expression is , isai. . . that is , in a clear evidence of the truth . 't is not a knowledge at a distance and afar off , as dives saw abraham , and as every natural man sees the things of faith , but a near and intimate knowledge . 't is wisdom in the hidden parts , psal. . . 't is wisdom entring into the heart , prov. . . 't is a reason delivered over to the power of holy truths , rom. . . 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word engrafted or innaturalized in the mind , jam. . . hereby the truth approaches and presentiates it self to the soul in so clear and near a manner as that it works a firm assent and perswasion thereof , and that upon the divine authority shining and sparkling out in the same . this principle saith amen to all the truths in scripture ; by it we come to know truths in our selves , heb. . . and to carry the witness thereof within us , joh. . . as jesus christ is the amen , the faithful and true witness who sealed the truths of the gospel outwardly by his blood , so the holy unction dropping down fom christ is an amen , a faithful and true witness sealing up those truths inwardly in the heart . and this clear and near knowledge , as it assures and perswades a man of those truths , is faith in the understanding ; for this sets to its seal that god is true in them , joh. . . 't is not a mere notional knowledge floating in the brain , vaunting in the tongue or flourishing in a leavy profession ; but 't is a practical knowledge influxive into the will , inflammative to the affections , and directive to the whole life . this is that principle of excellent knowledge whereby the soul is enabled to see god as the only supreme end , christ as the only true way , and sin as the only great obstacle thereunto . . as to the will there is a principle of holiness and rectitude , such as makes the heart pure and right , such as sets the will into a right frame and posture in a threefold respect . . in reference to the true end of man. . in reference to the right means . . in reference to the grand obstacle . . it sets the will into a right posture in reference to man's true end. man's true end is god alone ; for he is fontal goodness , allness of perfections ; the primum amabile , and ultimus finis , the great alpha and omega of spirits , perfectly able to still all the desires , and fill all the crannies thereof . now this rectifying principle in the will , as respective to this supreme end , shews forth it self three ways . . in that it is a desiring principle . desire is the first-born of the will , the first opening of the rational appetite , and this principle sanctifies it and sets it apart for god as its supreme end ; it enclines and disposes the will to pant and thirst after god , to faint and cry out for him , to enquire and seek after him with all the heart . before the will cain-like did go out from the lord's presence , but now david-like it desires to dwell in his house and behold his beauty . before the will lay dead in the grave of creature-deadness , but now it hath the life of god in it quickning it to holy breathings after him : before there was such a gravedo liberi arbitrii , such talents of carnality upon the will , that it could in no wise lift up it self , but lay among the pots and embraced dunghils ; but now it hath the wings of a dove to elevate it self to god. here is the first resurrection of the will ; here are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ascensions in the heart , as the septuagint hath it , psal. . . the nature of this principle is to ascend up to god and leave all the world behind its back . as the principle of perswading knowledge is faith in the understanding , so this desiring principle is love in the will in its primordial propensities ; there is spiritual life in primoradio , in its first light , and here is spiritual life in primo ardore , in its first heat . . in that it is a purposing principle , such as inclines and disposes the soul to pitch by a serious determination upon god as its only happiness , and to cleave unto him with purpose of heart , act. . . this renders a man a true spiritual levite , who ( as his name imports ) is joined to the lord & become one spirit with him , cor. . . and as the first-born were dedicated to god , and afterwards the levites ; so the desiring principle first dedicates the desires the first-born of the will to god , and then this purposing principle makes a man a spiritual levite consecrated to god by a holy conjunction with him . this is that key of david or love ( as david imports ) which opens the everlasting doors of the will that the king of glory may come in , psal. . . this is that sweet voice of david or love which upon mature deliberation is ready to break out , whom have i in heaven but thee ? whom on earth besides thee ? psal. . . in heaven there are glorious angels , and on earth multitudes of good creatures , but none of them all are my end or happiness ; none , none but god alone . were heaven and earth emptied of all their furniture , still i should have my end as long as i have my god , who fills them both with his presence ; whilest he is with me there can be no such thing as emptiness , for he is all in all , waving all the world , i pitch upon him alone as my only end . i can truly say to the covetous , god is my gold , job . . to the ambitious , god is my glory , psal. . . to the voluptuous , god is my delight , isai. . . to the souldier , god is my buckler and high tower , psal. . . to the mariner , god is my broad rivers and streams , isai. . . to the potentates and emperours of the world , god is my crown and diadem , isai. . . and to those who with esau have enough of the world , jacob-like , i have all , gen. . . all in one , even in god alone . such resolutions as these are the proper issues of this purposing principle , this makes the will free indeed ; before it was free in naturals , but now in spirituals , which is freedom indeed . when the will fixes it self upon the creature as its end , it is in straits in a house of bondage . take the world in its own place , 't is a spacious looking-glass of god's power and goodness , but take it as a man's end and happiness , 't is too strait and narrow for the immortal spirit to breathe in . hence carnal men even in the fulness of sufficiency are yet instraits , job . . but when the will through this purposing principle fixes it self upon god as its end , 't is free indeed . the rabbins call god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place , and a large one he is ; no less than an infinity and immensity of goodness , such as no desire or out-going of the will can ever pass thorough . here there is room enough for an immortal spirit , goodness enough to satiate the rational appetite for ever . now as the desiring principle is love in the will in its first plantation ; so this purposing principle is love further rooted and grounded in the same faculty . . in that it is a resting principle , such as enclines and disposes the will to a double rest in god. . to a rest of innitence . . to a rest of complacence . . to a rest of innitence ; it inclines the will to lean and roll it self upon god , and to set its faith and hope in him : hereby the heart hath an access unto god , and casts and ventures it self upon him for all its happiness , as being fully resolved in it self to be happy only in him . and this is no other than faith in the will considered ut in ultimo termino , in god its only resting-place . we which believe ( saith the apostle ) do enter into rest , heb. . . faith makes a man cease from himself and enter into rest by a fiducial repose on god's all-sufficiency . . to a rest of complacency ; it enclines the will to delight in the almighty , isai. . . and count him its exceeding joy , psal. . . hereby the soul dwells at ease , or lodges in goodness ( as the original hath it ) psal. . . hereby it lies down in the bosom of bliss and hath peace for its tabernacle , job . . god was the levites inheritance , deut. . . as the purposing principle makes a man a spiritual levite , so the resting principle gives a man an inheritance in god ; and this is love in its triumph and joy inheriting all things in gods mercy and glorious all-sufficiency . . this principle of rectitude or holiness sets the will right in reference to the true means . the true means is jesus christ the mediator ; the only way into the holy of holies is through the veil of his flesh . we are in a treble incapacity of returning unto god our ultimate end : we are in the darkness of sin and see not the right path thither , and as to this , christ is the way , as a prophet teaching us by his spirit and word : we are in the guiltiness of sin and dare not approach thither , and as to this , christ is the way , as a priest offering up his blood and righteousness for us : we are in the impotency and enmity of sin , and cannot , will not of our selves return thither , and as to this , christ is the way as a king , subduing and ruling us by his gracious sceptre ; god hath sealed christ to all these offices for this very end to bring us home to himself . now this principle sets the will right in reference to christ in all his offices . . take him as a prophet , this principle sets the heart right in a threefold respect . . 't is a principle of humble teachableness . god ( who is the soul's centre ) dwelling in light unapproachable , and christ ( who is in the father's bosom ) being the great revealer of him , this principle enclines the will to hearken to christ ; the ear is opened or revealed to hear the great prophet in all things . there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or readiness of mind to let in every beam of light and catch at every drop of truth which falls from christ. before man was a wolf and a lion for bruitish untractableness , but now a little child may lead him , isai. . . even the least truth or message from christ ; he will not be unruly or break away from it for a world , but meekness and humility make him as a little child ruleable by every word of christ. . 't is a principle of faith , ready to receive christ in the name of a prophet . christ doth no sooner usher in a truth into the soul , but this principle clasps about it with fiducial embraces , and says , this is a beam from the sun of righteousness , this is a message from the angel of the covenant , sent on purpose to setch me away to god. hereby the soul is disposed to believe christ's words , and receive his testimony . . 't is a principle of love , ready to embrace christ as the angel of god's face or presence , and kiss the son as revealing holy secrets from the fathers bosom . this principle hangs upon christ's myrrh-dropping lips , and when he speaks , it catches up his words as the words of eternal life ; every truth is received in love as from christ's hand , and above all , christ himself is very precious , because he is the brightness of glory . . take him as a priest , this principle sets the heart right towards him . under the law the levites were given to the priest ; under the gospel those who are spiritual levites , are given to christ the high-priest . now the principle ( whereby they are given to christ as a priest ) is double . . 't is a principle of faith enclining the soul to wash in the laver of christ's blood , and wrap up it self in the robe of his righteousness . this is called in scripture trusting in christs name , matth. . . faith in his blood , rom. . . receiving the atonement , rom. . . and receiving the gift of righteousness , rom. . . when a soul comes up out of the wilderness of sin to return to god , all the way it leans upon jesus christ , cant. . . . 't is a principle of love enclining the soul to love jesus christ as its priest. when once there are faith-glances in the understanding at christ crucified , and faith-rollings in the will upon him , the holy fire ( called a vehement flame , or , as it is in the original , the flame of god , cant. . . ) kindles upon the heart and makes it burn with true love to christ : oh! says the soul , this is he who made the robe of righteousness for me , and how much love was there in every thread of it ? this is he who drunk off the cup of trembling for me , and how much wrath did my sins squeez into it ? when on earth he bore my sins upon the cross , and now in heaven he bears my name upon his heart ; his person is all desires , his blood all preciousness , his righteousness all glory , his love all heights and depths and breadths surpassing knowledge , and who can chuse but love him ? there is no high priest or sacrifice but himself , no balm or healing but in his wounds , no intercessor above but his blood and righteousness , no beauty or glory in all the visible world like that in his cross , and how can the heart refuse his espousals ? this is a principle of sweet closure with christ ; this makes the soul breathe after , nay approach to christ , and when it hath a being in him , such is the holy aspiration of this principle , that still it desires to be more perfectly and intimately in him ; no embraces near enough , there 's too much distance in every union : when the soul is brother and sister and mother to him , still 't would be nearer , nothing less than one spirit , cor. . . and when 't is so in some measure , still it presses hard after more oneness with him : oh! that the veil of darkness were quite off ! that the remnants of separating corruption were quite out ! oh! for more gales of faith and prayer to blow up this holy fire ! for more effusions of the holy unction to feed and enflame it ! thus this principle is hiatus voluntatis , the opening or thirsty gaping of the will for more and more of christ , and all that it may dwell in god who is love it self . . take him as a king , this principle sets the heart right towards him . hence a man becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a fit posture towards the kingdom of god , luk. . . and that in a threefold respect . . this principle is a principle of faith : god made christ a king , & faith owns him as such ; god gave him all the power in heaven and earth , and faith gives him all the power in the upper and lower faculties of the soul. this principle rests upon him as a king , able to put all his enemies under his feet : are there strong holds of sin in us ? this principle rests on him as the power of god to cast them down : are there armies of temptations round about us ? this principle rests on him as the captain of salvation to scatter them . as soon as this principle is in the soul , the soul is no longer where it was , but translated into the kingdom of christ , col. . . before it was in a region of darkness , but now in a place of marvellous light ; its native soil was spiritual sodom and egypt , where sin is a law , but now it is in the dominions of christ , where the law of the spirit frees from the law of sin : and because , after the law or reign of sin is broken , the remnants or reliques of corruption are still in us , therefore this principle doth in a wonderful manner rest upon christ for a more thorough purging out thereof . . this principle is a principle of love , disposing the soul to love christ as a melchisedek , a king of righteousness , and to kiss his sceptre as a sceptre of righteousness . this principle desires and delights above all places to dwell in immanuels land , and by a holy acquiescence under his law , it sits down ( as it were ) in the kingdom of god. hence the heart is willing that christ should reign over it , & that all his enemies should be made his footstool , even those that dwell in its own bosom ; if he come & search for darling lusts there , this principle will open every fold , and unlock every secret place of the heart to discover them : if he come and slay them with the sword of his mouth , this principle will be consenting to their death , and pray , so let all thine enemies perish , o lord , even all the remainders of corruption lying in my heart . . this principle is a principle of obedience ; and this is no other but the two former principles of faith and love conspiring together to do the will of christ. christ is at the right hand of god , and the soul by faith and love is at the right hand of christ , psal. . . ready to hear and do all his pleasure , ver. . faith hath two eyes , & whilest one is upon the propitiatory cross , the other is upon the holy crown of jesus . love hath two hands , and whil'st one is thrust into his side and bleeding wounds , the other is busie in keeping his righteous laws and commands . no sooner doth a command drop down from him , but faith catches it up ; oh! says faith , this comes from the king of kings and must be done ; and this great king ( says love ) obeyed for me even to the cross , and how can i do less than obey him ? his commandments are all right , his yoke easie , his service freedom , and his love constraining . . this principle sets the will into a right frame in respect of that great obstacle , sin. sin separates between god and the soul , but this principle separates between the soul and sin ; and this in three respects . . as it is a principle of evangelical sorrow . sin is contracted with pleasure and must be dissolved with sorrow , and this dissolution will not be kindly , unless the sorrow be evangelical ; legal sorrow is a preparative to conversion , but evangelical is an essential ingredient in it ; in legal sorrow the heart breaks under the fears of hell and death , but in evangelical it thaws under the beams of free grace ; it melts for the exceeding sinfulness of sin , it bleeds over the bleeding wounds of christ , it grieves at the grievings of the holy spirit , it blushes and shames it self for the stains cast upon gods glory , & it is offended & full fraught with displicency at its many & great offences of the divine majesty . this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sorrow according to god , cor. . . sorrow for sin as sin , such as god would have . this turns the sweet morsels of sin into bitter herbs , and the pleasant streams of lust into blood ; hereby sin is in some degree loosened out of the heart . . as it is a principle of hatred enclining the will to hate every false way . the scripture sets out sin as a very odious thing , 't is the poyson of asps , rom. . . the dogs vomit , pet. . . a menstruous cloth , isai. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the superfluity or excrement of all evil , jam. . . enmity to god , rom. . . the abominable thing which god hates , jer. . . and that with great hatred , hos. . . now the heart ( when this principle is in it ) hates and abhorrs the taste of this poison , the smell of this vomit , the touch of this menstruous cloth , the sight or appearance of this filthy excrement , the thought of this enmity to god , and the very presence of this abominable thing ; this hatred is the very life and spirit of repentance : as the love of sin is the vinculum unionis or vital spirit whereby the soul and sin are intimately united together , so the hatred of sin is the solutio vinculi , or the extinction of that vital spirit , whereby the soul and sin are separated one from another . . as it is a principle of actual reformation or forsaking of sin ; and this is no other than the two former principles of sorrow and hatred conspiring together to make away with sin. sorrow nails the old man with all his members upon the cross there to die in pains and agonies , and hatred pierces into his very heart and le ts out his vital blood , i mean , the love of sin , that he may be sure to die and not revive again ; where these two are , a man suffers in the flesh and ceases from sin , pet. . . he cannot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , commit sin , joh. . . not so as he did before . sorrow forbids it to be the joy of his way , and hatred forbids it to be the love of his heart , and both cast it out as an unclean thing , causing god's departure from the soul. . as to the affections , there is a principle which tunes and harmonizes them , and that in a threefold respect . . 't is a principle reductive of the affections to the rule of reason . god in creation made man a lord over brutes , & anointed reason to reign over the affections ; but as soon as man rebelled against god , all within him and without him was hurled into confusion : without , the brute beasts rebelled against his person ; and within , the brutish lusts rebelled against his reason ; but when converting grace reduces man into order again , then the beasts of the field are at peace with him , joh . . and the affections of the heart throw down their arms and confess their homage to the kingdom of reason . this principle makes a man able to rule over his own spirit , prov. . . and say with authority to one affection , go and it goeth , and to another , come , and it cometh . 't is true , moral vertue doth in its way subject the affections to reason , but this supernatural principle doth it in a more excellent manner ; there the subjection is to reason as the supreme faculty of the soul , but here it is to it as the candle of the lord ▪ even for his sake who lighted it up for the guidance of the blind faculties ; there it is to reason as a natural light , but here it is to it as supernaturally illuminated . the holy spirit makes the truths of the gospel to become the law of the mind , and this law of the mind rules over the affections ; the affections are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the woman-part in us , the head of this woman is the man or reason , and the head of this man is christ and his holy unction . . 't is a principle moderative of the affections as to the things of the world. before conversion the earth hath its throne in the heart , but this principle shakes the earth out of her place ; before , the affections are as sails spread open to the gales of the world , but this principle contracts and folds them up lest the spirit of the world should fill them : earthly things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the smallest things of all , cor. . . and ( where this principle is ) a very small portion of them will suffice , agur's dimensum , daniels pulse , our saviours daily bread , pauls food and raiment , luther's herring , any thing with the word of blessing will serve the turn ; when there is little or nothing without , still there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a self-sufficiency of holy content within ; and when there is a concourse or affluence of all outward blessings , this principle is as balast to keep the heart from drowning and overwhelming it self therein ; there is such an holy allay upon the soul , that in the lowest ebbs of adversity it possesses all things in its god , and in the highest tides of prosperity it will not be possessed by any thing in the world : alas ! saith the soul , all this is but thick clay , and why should i lade my eagle-affections with it ? all this is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , much fancy , and why should an immortal soul be set upon it ? the whole world is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a figure or shadow , and that time ( which invelopes it ) is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , time contracted , and contracted into a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for so the apostle calls the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the now world , tim. . . wherefore a shadow of affections is big enough for a figure , and the shortest glance of the heart long enough for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a transient and momentany thing which perishes with the very using . the world in scripture is set out as a nullity , a thing that is not , prov. . . and this principle deals with it as such ; it makes a man rejoyce as if he rejoiced not , and buy as if he possessed not : the affections , like translated enoch , are not found here below , because god hath translated them . . 't is a principle inflammative of the affections towards god and the things of god ; before , the affections run down to the world as their centre , but this principle turns the stream of the soul upward towards god ; now love , which is the key of the heart , opens & unlocks it unto god ; desire , which is love in motion , goes out in holy breathings and thirstings after him ; and if he stay away from the soul , hope , which is love in expectation , looks and waits for his approaches to the soul ; and when he doth approach thither , delight , which is love in rest or acquiescence , joys and keeps sabbath in his presence ; and lest this sabbath should be broken , fear , which is the soul's sentinel , watches against sin as the great make-bate and incendiary ; and when sin offers to enter the soul , hatred , which is the soul's guard , shuts the doors against it with an holy displicency and antipathy ; and if it do enter there , anger , which is the soul's sword , strikes at it with indignation , and sorrow , which is the soul's issue , vents and lets out the corrupt blood and humours out of it ; and ( which is the heat and height of all ) zeal sets the soul on fire and makes it burn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that which is good , for the glory of god who is the supreme good , and against the commission of sin which is the supreme evil. thus the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trade or converse of the affections is in heaven , phil. . . this principle sets the heart upon god above all ; it may and doth love creatures as the prints of his power and goodness , ordinances as the conduit-pipes of his grace and spirit , and saints as the lively pictures and resemblances of his holiness , but it sets the heart upon god above all . this principle is a fire dropt down from heaven into the heart to consume the dross of corruption , and inflame the affections towards god ; 't is a touch from christ risen and sitting in glory to raise up the affections out of the tombs and graves of earthly vanities , and to quicken and inspire them with the life of god , that god may be all in all therein . . having shewed what conversion is in the first instant , i procede to the second ; in the first instant the lamps of grace are made , in the second they are lighted up ; in the first instant the new creature is begotten of god in all its parts and proportions , in the second it is born into the spiritual world ; in the first instant the tree of righteousness is planted , in the second it buds and blossoms and brings forth precious fruit ; there is an actuation of gracious principles , an actual turning of the soul to god. the understanding doth actually see god as the supreme end , christ as the true way , and sin as the great obstacle . the will , as to god the supreme end , doth actually breathe after him in holy desires , fix on him by serious purposes and rest in him fiducially and complacentially for all happiness . as to christ , the true way , it doth actually embrace and receive him as a prophet for guidance and instruction , as a priest for satisfaction and intercession , and as a king in the government of his spirit and word . and as to sin , the great obstacle , it doth actually surround it with sorrow , fight against it with hatred , and overcome it by a real reformation . the affections do actually bow down under reasons sceptre , come off from the world's breasts , and ascend up in holy flames towards god ; and under this sanctified and actually returning soul , the members of the body become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , weapons of righteousness , actually performing and executing the commands thereof . thus all the habits and principles of grace are actuated , and all the powers and faculties of man are actually returned unto god. now this actual conversion comes into being three ways . . as from the inward vital principles of grace ; there is a divine life and vigour in them putting forth the soul to acts congruous and connatural thereunto ; the divine nature will be shewing forth it self , the well of living water will be springing up , the seed of god will be shooting forth , the kingdom of heaven , though but as a grain of mustard-seed , will at last become a tree . when there is a principle of right knowledge in the understanding , it is a well-spring of life , prov. . . and the wise ( who have it ) shall understand , dan. . when there is a principle of rectitude in the will , integrity will guide it and direct its way , prov. . , . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rectitudes or rightnesses will love jesus christ , cant. . . that is , such hearts as have right principles in them will assuredly love him , for the byass of those principles draws to it ; converting israel will cast forth his roots , hos. . . the root of faith casts forth it self in actual believing , the root of love in actual loving ; the root of the righteous yieldeth its fruit , prov. . . the very nature of these principles is to dispose the soul to actual conversion . even moral vertues dispose to moral acts , how much more do supernatural principles dispose to spiritual acts ? moral habits are of our own house , but supernatural principles are of a higher extraction , coming down from heaven and stiled the vertues of god , pet. . . therefore there must needs be more vertue and vigour in them than in moral habits , which come forth out of principles of reason and are the vertues of men. . actual conversion comes into being , as from the assistant and auxiliary grace of god. when the apostle gives account of himself as to the principles of grace , he saith , by the grace of god i am that i am ; all his spiritual essence was from free grace : when he gives an account of himself as to the exercise of grace , he saith , i laboured , yet not i , but the grace of god which was with me , cor. . . auxiliary grace ( which was with him ) moved the principles of grace ( which made up his spiritual essence ) into actual exercise . the new creature can no more do ought of it self than the old : as natural agents live and move in the god of nature , so spiritual agents live and move in the god of grace . wherefore , that there may be actual conversion indeed , there is help from the holy one , a quickning virtue from god , psal. . . a stirring up and fluttering over the nest of gracious principles , deut. . . a supply of the spirit , phil. . . and grace with our spirit philem. ver. . nay , in a sober sence , immanuel , god with us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lord with us to encline our hearts to him , kings . , . god himself is as dew to israel , and then the roots of grace cast forth themselves , hos. . . god blows and breathes upon his garden by auxiliary grace , and then the spices thereof flow out in the actual exercise of grace , cant. . . . actual conversion comes into being as from the soul it self . timothy must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stir or blow up his grace , tim. . . auxiliary grace stirs and blows up the principles of grace , the principles of grace stir and blow up the soul , and the soul , by virtue of those principles and assistances , stirs and blows up it self unto actual conversion . anima ( as a learned man hath it ) priùs act a agit , & priùs mota movet , & priùs à deo conversà convertit se ad deum . hence in scripture conversion is stiled man's act , he believes to righteousness , rom. . . he returns to the lord with all his heart , sam. . . he gives himself unto the lord , . cor. . . he obeys to the form of gospel-doctrine , rom. . . still it is man's act : where we may note a remarkable difference between habitual and actual conversion ; in the production of actual conversion man is active , but in the production of gracious principles he is passive . we read in scripture of men believing and repenting , but we never read of any man who made himself a new heart and a new spirit ; these are of god's make only , but being made , the man ( in whom they are ) through auxiliary grace doth actually turn to god. having shewed what conversion is in the first and second instant thereof , i pass on to the next and last quaere , viz. . who is the worker of conversion ? and this i shall cleave asunder into three questions . . whether god be not the author of conversion ? . after what manner it is wrought ? . whether god's will be not always accomplished therein ? . whether god be not the author of it ? and to this scripture and reason answer in the affirmative . . scripture asserts it ; there conversion is painted out under various notions . with reference to our old corruption , 't is called a new heart ; with reference to the seed of the word , 't is a generation ; with reference to our natural birth , 't is a regeneration ; with reference to the law in the letter , 't is the law in the heart ; with reference to the world , 't is a heavenly call out of it ; with reference to satan , 't is a translation out of his kingdom ; with reference to christ , 't is a coming to him by faith ; with reference to god , 't is a returning or conversion to him ; with reference to our death in sins , 't is a resurrection , a quickning of the dead ; with reference to our nullity in spirituals , 't is a creation or a new creature . the scripture phrases it many ways , but still it sets forth god as the supreme author of it : be it a new heart , god is the giver of it , ezek. . . be it a generation or regeneration , god is the father of it , jam. . . be it the law in the heart , god is the writer of it , heb. . . be it a call out of the world , god is the caller , tim. . . be it a translation out of satan's kingdom , god is the translator , col. . . be it a coming to christ , god is the drawer , joh. . . be it a turning or returning to god , god is the converter ; to him the church prays , turn us , o lord , and we shall be turned , lam. . . be it a resurrection , god is the quickner , eph. . . be it a new creation , god is the creator and we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his workmanship created in christ jesus , eph. . . every way god is the author of conversion ; even in actual conversion , whilest the act is man's , the grace is god's ; for he worketh the will and the deed. . reason evinces this , and that ways . . creature-weakness needs it , man cannot convert himself ; the natural man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , receiveth not the things of god , cor. . . nay , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he cannot be subject to god's law , rom. . . as to god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he wants a heart , prov. . . a stone he hath , which resists god's will , but a heart he hath not to obey the same . his will is tota cupiditas , a lust rather than a will , no wonder if he cannot by his own power convert himself . conversion is a thing above the sphere of lapsed nature , nay , beyond the line of angels ; man's heart is so dark , that those stars of light cannot irradiate it , and so cold , that those flames of love cannot warm it ; there is such an iron-sinew in it , as the heavenly hosts ( which excel in strength ) cannot bow , but must leave it to the arms of the almighty , and when he doth it , they joy over the convert as a wonder of power and grace . . the excellency of the work calls for it . the body of nature is a rare piece , but the soul of man is of a nobler value , and in the soul , converting grace ( which is but an accident ) is worth more than the soul it self , 't is the soul's rectitude , 't is glory within , 't is the precious hidden man of the heart , 't is the very image of god , 't is christ formed in us , 't is anima in centro , the soul centred in god , joined unto him , and after a wonderful manner becoming one spirit with him , 't is faith in the true one , love in the essential love , a mind light in the lord , and a will at liberty in the will of the primum liberum , and who can be author thereof but god alone ? god made all things ab angelo usque ad vermiculum , from the angel in heaven to the worm on earth , but in conversion he makes a poor worm angelize : god must be owned in every atom of nature , how much more in the great work of grace ? this is one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wonderful works of god , acts , . . st. austin tells a story of one , who was seduced at first but to deny god's creatorship in the fly , afterwards came to deny it in the bird , and then in the beast , and at last in man : but if any one should procede so far as to deny him in conversion , it would be more prodigious blasphemy than all the rest . saving grace is a ray or sparkle of the deity , a thing merely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to god , eph. . . there is more of god to be seen in it than in all the world of creatures besides , and by consequence to deny him in that is more than to deny him in all the rest . . the almightiness of grace can only effect it . as the scripture sets out conversion as a great work , so it sets out an almighty grace as the cause thereof . he that believes , acording to some scriptures , that in the work of conversion there is a resurrection of the soul from the dead , a transformation of a stony heart into flesh , and a creation of a new heart and new spirit , must also believe , according to other scriptures , that in the production of that work there is put forth a divine power , excellency of power , and exceeding greatness of power , such as raised up christ from the dead . in conversion there is not only a light shining round about the sinner , but a light shining into him ; not only a waking of a sleepy will , but a quickning of a dead one ; not only a proposal of divine objects , but an infusion of divine principles : therefore the grace effecting it must be almighty . that in the prophet [ i will put my spirit within you , and cause you to walk in my statutes , ezek. . . ] is as much a word of power as the fiat which made the world ; that in the gospel [ the hour cometh and now is when the dead shall hear the voice of the son of god , and they that hear shall live , joh. . . ] sounds out as great an efficacy as that other , lazarus come forth ; nothing less than almighty power can effect it . . after what manner is it wrought ? our saviour sets out the mystery of regeneration by the wind , the wind bloweth where it listeth , and thou hearest the sound thereof , but canst not tell whence it cometh , and whither it goeth ; so is every one that is born of the spirit , joh. . . in regeneration the spirit blows with such a sound as breaks the stone in the heart , and with such lively gales as quicken the dead soul , but the manner of this work is in a great measure secret and incomprehensible by us . if we know not how the bones grow in the womb , how much less how christ is formed in the heart . no man perfectly knows the least atom or dust in nature , how much less the grand mystery of grace ? here then we must procede with great modesty and sobriety , keeping as close as may be to the line and level of scripture . now here i shall make a threefold enquiry . . whether the word of god be the means or instrument of conversion ? . whether the will of man be converted by the intervention of the enlightned understanding ? . whether the work of conversion be wrought in an irresistible way ? . whether the word be the means or instrument of conversion ? and here i shall endeavour two things . . i will prove that it is so . . i will enquire how far or in what sence it may be called so ? . i shall prove that it is so , and that by three arguments . . plain scripture asserts it . . successive experience shews it . . the analogy between the principles of the new creature and the properties of the word induces it . . plain scripture asserts it . faith cometh by hearing and hearing by the word of god , rom. . . the holy scriptures are able to make wise unto salvation , tim. . . the law is perfect converting the soul , psal. . . the gospel is the power of god to salvation to the believer , rom. . . and for the unbeliever who accounts it foolishness and weakness , the apostle assures us that the foolishness of god is wiser than men , and the weakness of god is stronger than men , cor. . . so much wiser as to out-reason their carnal understanding , and so much stronger as to out-wrestle their carnal wills and affections . the gospel 't is ministerium spiritûs , the ministration of the spirit , cor. . . the golden pipe , through which the oil of grace is emptied out into mens hearts , and the great organ , through which the holy ghost breathes spiritual life into them ; 't is the seed of the new creature , we are begotten by the word of truth , jam. . . born again not of corruptible seed , but of incorruptible , by the word of god which liveth and abideth for ever , pet. . . 't is the white horse upon which christ rides conquering and to conquer , rev. . . conversion is a conquest over the minds and wills of men , and for the obtaining thereof , christ rides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the word of truth , psal. . . and because there be high things and strong holds in mens hearts , the word is as a mighty engine in his hands to cast down those heights and holds and captivate every thought to himself , cor. . , . the apostle taking notice of the work of faith , labour of love and patience of hope in the thessalonians , thes. . . gives us a clear account whence those choice graces came , the fontal cause of them was election , ver. . and the instrumental the gospel , ver. . for ( saith he ) our gospel came unto you not in word only , but in power and in the holy ghost , and in much assurance . in a word : all the current of scripture seals up this truth . . successive experience shews it . st. peter at once caught . souls in the net of the gospel , acts . . st. paul came to the romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the fulness of the evangelical blessing , rom. . . the corinthians were his seal , cor. . . and the thessalonians his joy and crown , thess. . . in all ages of the church , god's ministers have had a proof of christ speaking in them , and god's people have felt the word to be spirit and life to them ; in all places where god's name hath been recorded , his blessing hath been afforded ; where the seed of the word hath been sown , new creatures more or less have sprung up out of it . were there a general assembly of the first-born , what stories would they tell us about the power of the word ? one would say , hell flashed in my face out of such a threatning ; another , heaven opened to me in such a promise ; a third , the beauty of holiness appeared to me in such a precept : every one in the language of his own experience would speak forth the wonders of the word . how many have been forced by the power of it to fall down , and worship , and say , god is in it of a truth ? how many have experimentally felt it , pointing out their darling lust , plucking again and again at the iron-sinew in their wills , lifting and thrusting hard at the world in their hearts , and at last carrying away their souls in a fiery chariot of holy affections towards god in christ ? the common sense of christians bears witness to the efficacy of it . . the analogy between the principles of the new creature and the properties of the word induces it . if we compare the understanding of the new creature with the word ; there is a principle of excellent knowledge , and here is the word of truth , eph. . . there is a lively and spiritual knowledg , and here are lively oracles , act. . . and words which are spirit and life , joh. . . there is a near and intimate knowledg , and here is a word quick and powerful , piercing into the very soul and spirit , heb. . . there is a divine faith or perswasion , and here are faithful sayings worthy of all acceptation , tim. . . there is a clear vision , an open-fac'd knowledge , and here is a clear revelation , a pure glass reflecting the glory of god upon the heart , cor. . . there is a practical knowledge , and here is a doctrine according to godliness , tim. . . again , if we compare the will of the new creature with the word ; there are holy desires breathing after , and holy resolutions fixing upon god as the ultimate end , and here are the goads and the nails , eccl. . . which stir up those desires , and fasten those resolutions in the heart ; there is freedom indeed , spiritual liberty in the ways of god , and here is free-making truth , joh. . . and a law of liberty , jam. . . there is a fiducial and complacential rest in god , and here are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , words of faith to lean upon , tim. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of delight to take pleasure in , eccles. . . there is a closing with christ in all his offices , as prophet , priest and king , and here is this prophet speaking to us , this priest dying and as it were crucified before our eyes , & this king upon his throne with a sceptre of righteousness in his hand ; there is a sorrow for , & hatred of sin , and here is that which pricks us at the heart , and shews us sin as an abominable thing . if we compare the affections of the new creature with the word ; there is a reduction of the affections unto reason , and here is reason in its height and pureness ; there the world hath but a very low place , and here it hath but a very mean character ; there the affections are inflamed towards god , and here 's the holy fire which makes our hearts burn within us towards him . every way there is a wonderful analogy between the principles of the new creature and the properties of the word , which plainly speaks forth the aptness and congrulty of the word to be a means or instrument of conversion . . how far or in what sence may the word be called a means or instrument thereof ? in answer whereunto i shall first lay down two things as common concessions , and then come to the main quaere . the two concessions are these . . that the word is a means or instrument of the preparatives to conversion ; 't is as a fire and a hammer , jer. . . when the holy ghost blows in this fire upon the conscience , every sin looks like a spark of hell ; when the almighty arms set home this hammer , it breaks the rocky heart all to pieces . no sooner doth the commandment come home to the heart , but sin revives and the sinner dies , rom. . . the sin , which before lay as dead in the sleepy conscience , now lives and gnaws upon the heart , as if the never-dying worm were there ; the sinner , who before was alive in his own self-righteousness and self-sufficiency , now is a dead man , one who hath the sentence of death in himself , and feels as it were the pangs of hell in conscience . . that the word is a means or instrument to reduce the principles of grace into actual conversion . when god stirs up and flutters over the nest of gracious principles , 't is by the wings of the spirit and word ; when the spices of the garden flow out , 't is from the north and south wind , the spirit blowing in threatnings or promises . that which makes the roots of graces cast forth themselves into acts , is the dew of auxiliary grace , and that dew falls with the manna of the word . that grace with our spirit , which stirs up the principles of grace into exercise , comes in the clothing or investiture of some holy truth or other . hence the apostle counts it one of his master-pieces , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to stir up pure minds by his epistles , . pet. . . these two concessions being laid down , the main quaere is touching the production of gracious principles , whether as to that , the word may not be an instrument in god's hand ? many learned divines speak of the word as operating only morally and objectively . mr. pemble distinguishes thus ; instruments are either cooperative or passive , and the word must be one of the two ; cooperative it is not , moving or working on the soul by any inward force of it self , it is therefore in it self a passive instrument working only per modum objecti ; now no object whatsoever hath any power per se to work any thing on the organ , but is only an occasion of working . and a little after , he saith thus , i cannot better express the manner how the holy ghost useth the word in the work of sanctification , than by a similitude ; christ meeting a dead coarse in the city of nain , touches the bier and utters these words , young man , i say unto thee , arise ; but could these words do any thing to raise him ? no , 't was christ's invisible power that quickned the dead , not his words which only declared what he meant to do by his power : so in this matter of conversion , christ bids us believe and repent , but these commands work nothing of themselves , but take effect by the only power of god working upon the heart . thus that learned man. but methinks this is too low ; the word of it self operates morally and objectively , and shall it do no more as clothed and accompanied by the holy spirit ? surely the scripture-strains touching the words efficacy are so high , that it cannot be nudum signum , no not as to the production of gracious principles ; st. james is express , of his own will begat he us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the word of truth , jam. . . and st. paul is more emphatical ; in christ jesus . i have begotten you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by or through the gospel , cor. . . 't is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the gospel , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by or through the gospel , as pointing out the instrumentality of it in the generation of the new creature . and st. peter is yet in a higher strain ; we are born again not of corruptible seed but of incorruptible , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the word of god which liveth and abideth for ever , pet. . . where , besides the emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word is stiled no less than the incorruptible seed ; not only a sampler externally shewing the figures and lineaments of the new creature , but a seed too springing up into , and for ever living in the new creature . faith ( which is the new creatures head ) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by or out of hearing the word , rom. . . and so are all those sanctifying graces , which as it were make up the new creatures body : for thus our saviour prays ; sanctifie them through thy truth , thy word is truth , joh. . . and thus he practises too , he sanctifies & cleanses his church by the word , eph. . . surely those scriptures which are able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make wise to salvation , tim. . . must do somewhat as to the principles of knowledge in the understanding ; that law , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 converting or restoring the soul , psal. . . must do somewhat as to the principles of grace in the will ; that word , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , able to save the soul , jam. . . must also be able to sanctifie it , because without holiness there is no seeing of god ; that doctrine , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , healing doctrine , tim. . . must operate somewhat as to the principles of grace which heal the deadly wound of original corruption . the converted corinthians were christ's epistle , and the apostle's too , written by the holy spirit , and ministred by the apostle also , cor. . , . the apostle's weapons were mighty through god to captivate every thought to christ , cor. . , . which could not be if they were not also mighty through god to set up christ's throne in the heart . these scriptures constrain me to believe , that the word doth operate in the production of gracious principles , only not as it is alone or separate from the holy spirit , for so it operates only morally and objectively ; but as it is clothed in the power and virtue of the spirit , for so it becomes spirit and life to the soul. as for the similitude used by mr. pemble , i conceive that the raising of the young man from a natural death , and the raising of a sinner from a spiritual death are not every way parallel : for in that there was no capacity at all in the naturally dead to receive the words of christ , in this there is a passive capacity in the spiritually dead to take in the word of god as from a divine impression ; in that the words of christ entred not at all into the naturally dead , in this the word of god enters into the spiritually dead , even intimately into his very heart ; in that the words of christ were transient and passed away , in this the word of god though it may pass away as to its sounds and syllables , yet as to its substance it lives and abides for ever in the new creature : wherefore ( these differences considered ) i conclude , that christ's words were only declarative in that resurrection , but god's word is operative also in this . the manner how god works gracious principles in and by his word as an instrument , is a secret which i dare not pry into ; only for a little more illustration of the words efficacy in the production of gracious principles , there are two instants or moments to be distinctly considered . . the first instant or moment is that wherein there is a close application and intimate inning of the word in the heart ; in common auditors the word is upon the heart , but here it is in it ; in temporary believers the word is in some degree in the heart , but here it is in it intimately . this close application is excellently set out in scripture ; 't is a nail fastned , eccles. . . 't is a word engrafted , jam. . . 't is instruction sealed , joh . . 't is the law put and written in the heart , heb. . . 't is wisdom entring into the heart , prov. . . 't is the apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or entrance into his auditors , thess. . . 't is the word having a place in us , joh. . . and such a place as to root in our hearts ; thus joh says of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the root of the word is found in me , joh . . and this root is such as will abide in us and become the incorruptible seed of the new creature . this close application is a glorious work of god , and the word is not altogether passive therein , but in the hand of the spirit 't is quick and powerful , as a sharp sword piercing and cutting its way into the heart , heb. . . and as a mighty engine casting down imaginations and high things there , cor. . . that it self may have a place and throne in the same . . the second instant or moment is that wherein god in and by the word , so intimately inned in the heart , doth produce the principles of grace there ; in the first moment the indwelling word makes the heart a spiritual bethlehem , a house of bread , in the second christ is spiritually born there ; in the first moment the incorruptible seed is sown in the heart , in the second it springs up into a new creature . the scripture seems to me to hold out this method very clearly , the engrafted word is able to save the soul , jam. . . the word saves the soul , but not merely as outwardly expressed , but as inwardly engrafted . faith comes by hearing the word , rom. . . but is that a mere outward hearing ? no surely , there is a hearing of the father and so a coming to christ , joh. . . there is the powerful and intimate demonstration of the spirit , and so faith stands in the power of god , cor. . , . that is to say , in that power of god ( which intimately demonstrates and closely applies the word unto the heart ) as its true cause and foundation . when the apostle speaks of the thessalonians faith and love , thess. . . he there opens the causes thereof , viz. the fontal cause god's election , ver. . and the instrumental cause the gospel , ver. . but how could the gospel be an instrument ? the apostle tells us , that it came to them not in word only , but in power and in the holy ghost ; it was strongly and sweetly set home upon the heart , and from that impress came faith and love. the wise man would have the word kept in the midst of the heart , and his reason is , because it is life , prov. . , . the word in the ear only is but a transient 〈◊〉 , but the word in the midst of the heart is spirit and life . job proves the truth of his grace thus , the root of the word is in me , joh . . the word as shining on the head lights up notions , but as rooted in the heart springs up in graces . st. john tells the young men that they are strong , and for a ●eason adds this , the word of god abides in them , joh. . . st. paul first speaks of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or entrance into his auditors , and then of their turn to the living and true god , thess. . . the entrance of the word into the understanding giveth light , psal. . . and when it passeth from the understanding to the will , 't is spiritually a word upon the wheels , and inwardly becomes free-making truth , joh. . . ennobling the will with true liberty in the ways of god. epaphras was in an agony of prayer for the colossians , that they might be filled in all the will of god , col. . . the more filling with god's will , the more true liberty in ours . st. peter clearly asserts , that we are born again of the incorruptible seed of the word , pet. . . in which words his plain meaning is , that the word being intimately sown in the heart , doth under the warming influences of the ho●● spirit spring up into the new creature ; and to make this the plainer , he adds , that the word lives and abides for ever , speaking ( as i take it ) not of the words living and abiding in it self , but of its living and abiding in the new creature : as it is with natural seed or grain sown , the husk or outward part passes away , but the lively or substantial part springs up into the stalk , blade and ear ; so it is with the seed of the word , the letters and syllables , the noise and sound of words pass away , but the lively and substantial truth springs up into the new creature , and in it lives and abides for ever . god made two great promises of regeneration , the one , that he would write the law in the heart , and the other , that he would give a new heart , and the latter he fulfils by the former . in these two instants , distinguishable at least in nature , doth god by his word bring forth the principles of grace . now here i would conclude this point , but that i am obviated by two objections . the one absolutely against the words instrumentality . the other against the method proposed in the two instants . . object . that against the words instrumentality is this ; the production of gracious principles is a creation , and in creation there can be no instrument at all , and therefore the word cannot be an instrument in that production . in answer to which objection founded on philosophical principles , i think it were enough to say with the psalmist , thy testimonies are wonderful , psal. . . or with the convicted man , god is in it of a truth , cor. . . or with the apostle , the foolishness of god is wiser than men , and the weakness of god is stronger than men , cor. . . the scriptures asserting this instrumentality , what if this philosophical objection could not be answered , must therefore the holy oracle be rejected ? what if reason cannot comprehend it , must therefore faith renounce it ? how much better is that old gloss , taceat mulier in ecclesia , let reason be silent in the church . but for some satisfaction , i shall offer four things to your consideration . . consider who is the principal agent , who but the almighty ? and if he will appear in the word ( as the expression is , acts . . ) what may not be done by it ? the apostle was but an earthen vessel , yet a minister of the quickning spirit , because god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made him sufficient to be such a one , cor. . . if he make the word sufficient to regenerate , who can gainsay it ? . consider what the instrument is , 't is the word of god ; the two grand truths therein are the law and gospel , and what are these in their eternal idea ? the law is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or eternal off-shining from the divine will as righteous , and the gospel is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or eternal off-shining from the divine will as gracious , and what are they in their external revelation ? the scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , breathed out from the very mind and heart of god , and therefore cannot be less than a lively picture or image of the divine will : wherefore that such a word , as is the image of the divine will , should instrumentally produce the new creature , which is the image of the divine nature , seems to me rather congruous than impossible . . consider what the principles of grace are , they are not substances , but accidents , depending upon their subject in esse & operari , and may more properly be said to be increated than created ; now if there could be no instrument in the creation of substances , yet why may not there be one in the increation of accidents ? . consider what a kind of creation the production of gracious principles is : is it every way pure creation ? how then is it generation ? how resurrection ? pure creation can be neither of these : you 'l say , 't is generation and resurrection but metaphorically only ; very well ; if it be but so , the metaphor must be founded on some true likeness or analogy between these and the production of gracious principles , which is altogether unimaginable in a pure creation . it remains therefore that the production of gracious principles is stiled all these in scripture , partly to import the excellency of the work , such as cannot be fully expressed by any single one of these , & partly to hint out the nature of the work , such as hath in it somewhat analogous to every one of these : wherefore i take it to be thus , 't is a creation , because a real production of gracious principles by almighty power , 't is a generation , because of the immortal seed of the word , and 't is a resurrection , because a man spiritually dead is raised up to divine life : now if there could be no instrument in a pure creation , yet may there be one in the production of gracious principles , because that is not purely creation , though there be a creating power put forth therein . . object . the other objection is against the method proposed in the two instants , viz. that first in nature the word is put into the heart , and then the principles of grace are produced , which is contrary to that , the natural man receives not the things of god , cor. . . and contrary to that , the word did not profit them not being mixed with faith , heb. . . and also contrary to the scope of that parable , where the seed of the word only fructifies in a good and honest heart , luk. . . for according to the method of the two instants , the natural man doth receive the things of god , the word doth profit before it is mixed with faith , and the seed doth fructifie in a heart not good or honest . in answer whereunto , i conceive that the method proposed in the two instants doth not contradict any of these scriptures . as for the first place , the natural man receives not the things of god , i answer that the things or truths of god may be received in the heart two ways ; either passively by way of impression from the holy spirit , or actually by way of actual discerning them in the understanding , and embracing them in the will : the former is a reception of them according to the obediential capacity of the heart , the latter a reception of them according to the spiritual faculty thereof : the former doth at least in nature go before the principles of grace , in order to their production ; the latter doth follow after the principles of grace , as the fruit thereof . the former is that which is done in the first instant abovementioned , the latter is that which is spoken of by the apostle in the text abovenamed ; for there he saith , that the natural man receiveth not the things of god , neither can he know them , because they are spiritually discerned , where evidently he speaks of such a receiving as is an actual knowing and spiritual discerning of the things of god : wherefore according to the apostle , this active receiving doth presuppose the principles of grace already in being ; but the other passive receiving ( of which the apostle there speaks not ) doth only presuppose an obediential capacity in the soul. there is a double obediential capacity in the soul to receive the truths of god as by way of impression ; the ultimate and radical capacity is the rationality of the soul , and the next and immediate capacity is that softness of heart which is wrought in the preparatory work of conversion . the soul as rational is capable to receive an impression of truths from god , and as softned it is yet further disposed thereunto . this is that obediential capacity which is required in the method of the two instants , and which the apostle in that place doth not so much as touch upon . as for the second place , the word did not profit them , not being mixed with faith ; i answer , that the word may be considered under a double notion , either as it is operative of faith , or as it is promissive of rest to believers : take it as operative of faith , and so it profits not being mixed with faith , otherwise faith could not come by hearing , as the apostle asserts , rom. . . but take it as promissive of rest to believers , and so it doth not profit not being mixed with faith ; that is , faith ( which is the condition of the promise ) not being performed , the eternal rest ( which is the thing promised ) cannot belong to them : and this is clearly the apostle's meaning ; for having spoken of a promise of rest , heb. . ver. . he adds ver. . the word ( that is , the promise of rest spoken of before ) did not profit them not being mixed with faith , that is , the promised rest was of no effect to them because they were unbelievers ; and in this sence the words no way oppose the method in the two instants . as for the parable where it is said that the seed of the word fructifies in the good and honest heart , i answer , that the seed of the word may be said to fructifie two ways , either internally in the production of inward graces , or externally in the production of outward good works : now our saviours scope in this parable , at least in the latter part thereof , touching the good ground , was to shew how the word did fructifie in the production of outward good works ; this is clear , because it is such a fructification as presupposes a good & honest heart : so that our saviour doth not here deny the words fructification in the production of graces , but assert the words fructification in the production of good works . nay , in the former part of the parable touching the three sorts of bad ground , laying down the impediments of the words fructification , and those impediments being in themselves impediments to all kind of fructification , as well that which is in the production of graces , as that which is in the production of good works ; he seems by way of implication to hint out the words fructification in the production of graces , according to the method of the two instants ; for he saith , that the word did not fructifie in the stony ground , because they had no root , luk. . . intimating that the word must first root , before it can fructifie at all : so that if we might gather out of this parable the whole method of the words fructification , it seems to be thus ; first , the word must be notionally understood , which was wanting in him by the way-side ; then it must be inwardly rooted , which was wanting in the stony ground ; then it must cast the choaking world out of the heart , which was wanting in the thorny ground ; then it makes the heart a good and honest heart ; and lastly , it makes that good and honest heart fructifie in all outward good works : wherefore this parable is so far from contradicting , that it seems rather to illustrate the method proposed in the two instants abovesaid . having passed the first quaere , i procede to the second . . quaere , whether the will of man be converted by the intervention of the enlightned understanding ? in answer to which i shall lay down two positions . . that the will of man doth infallibly and necessarily follow the practical understanding . . that the will of man doth so in the matter of conversion . but that there may be a clear foundation , i shall first lay down some differences between theoretical knowledg and practical as to the truths & things of god. and . these differ subjectivè ; not as if these were not both in the same understanding , but that their way of inhesion there is different . theoretical knowledge is in the understanding but superficially , a flash and away , a light taste , such as was in those apostates , heb. . . a word sown but unrooted , such as that in the stony ground , matth. . . but practical knowledge is deeply radicated in the understanding ; 't is truth in the hidden parts , wisdom entring into the soul , and a word sinking down into the heart , and ( which is a second difference springing out of the former ) theoretical knowledg , being but superficial , hath much of doubtings and fluctuations ; it sees and sees not , it is a dark and half vision , a perswasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a little , as the expression is , acts . . but practical knowledge being deeply radicated hath much of certainty and assurance in it ; 't is instruction sealed , a vision unveiled and with open face : a man need not say , who shall ascend into heaven ? or who shall descend into the deep ? the word is in the heart in such a sensible presentiality as makes a thorough perswasion of the truth thereof . . these differ objectivé . theoretical knowledge represents things as good or evil only in the general , but practical knowledge represents this or that as good or evil in its individuality and as cloathed with all its circumstances . in herod's theoretical knowledge 't was evil to kill john baptist , but in his practical judgment , with the circumstance of his oath , 't was good in his eyes to do so . the theoretical knowledge in the stony ground pronounces the word to be good , but the practical judgment sentences it evil with persecution . but to carry on the difference a little further : theoretical knowledge , representing things as good or evil only in the general , speaks little or nothing to practice , but practical knowledge representing this or that as good or evil in its individual circumstances speaks absolutely and with a kind of authority ; this must be done , and that must not be done : when it says , this must be done , it is promotive of the duty ; they that know thy name will trust in thee , psal. . . and by the same reason will do other duties required by thee : when it says , that must not be done , it is preventive of sin ; if they had known it , they would not have crucified the lord of glory , cor. . . that is , a practical knowledge would effectually have impeded that sin , and by the same reason will it impede other sins ; both ways it hath a great influence into practice . . these differ essentially . theoretical knowledge is in some sence but knowledge falsly so called , because it knows not the things of god as they are proposed to be known ; those things are proposed to be known not as mere notions , but as practical things , to be above all other things chosen , loved , embraced and practised : wherefore a theoretical knowledg , knowing them notionally only , even whilest it is materially true , hath a secret lye in it , because it judges of them theoretically only , of which it should judge practically . thus the apostle , he that saith i know him , and keepeth not his commandments is a lyar and the truth is not in him , joh. . . not in him as it should be ; for in the midst of all his puffing knowledge , he knoweth nothing as he ought to know , cor. . . because not in a practical way ; but practical knowledge is a true knowledg , it knows the things of god as they are proposed to be known , that is , not as mere notions , but as things to be practically improved in heart and life ; it knows them as it ought to know them . and out of this difference arises a second : theoretical knowledge being but a false knowledge is but a weak and dead thing , able to put forth no vital or spiritual action : just as a flash of lightning in the night , it makes all the way plain , but before one step can be taken , all is in darkness ; such a vanishing vapour is mere notion , which puffs the head but penetrates not into the heart . but practical knowledge , being a true knowledge , hath strength and life in it , it puts forth vital and spiritual actions . hence our saviour calls it no less than eternal life , joh. . . it forges out the blood and vital spirits of the new creature , strengthens him with spiritual bones and sinews , and sets him in motion towards the crown of life in heaven . these differences premised , i procede to prove the two positions laid down . . the first was this , that man's will doth infallibly and necessarily follow the practical understanding , and this i shall endeavour to make out , . from god's ordination , in which there are two things to be considered . . god never made the will of man to stand alone . . god never made it to go alone : both which may yet be , if it follow not the practical understanding . . god never made the will of man to stand alone , but he would have it depend upon the understanding : as he made the sensitive appetite to depend upon the senses , so he made the will to depend upon the understanding . hence the will , which is in it self but caeca potentia , a blind power , in its dependance is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a rational appetite . if the will do not depend upon the understanding , where doth it stand but upon the base of its own independency ? you 'l say , no , not so , for still it is under the guidance of providence . i answer , that providence , which rules all things in a sweet congruity to their natures , rules the will , not as a brute but as a rational appetite ; and how that can be without its dependance on the understanding i know not . . god never made it to go alone ; 't is in it self but a blind power , and god never made the blind to go alone . even in brutes there is sense to light the appetite , much more in man understanding to light the will. hence the understanding is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the leading or ruling faculty , and lucerna domini , the candle of the lord , prov. . . without it the will is all in the dark . if the will can go alone in any acts , surely it must be in acts of sin , which have much of darkness in them ; but even there , whilest the holy law of god is violated , the dictates of the corrupt understanding are observed : if the will can go alone in any acts of sin , surely it must be above all in such acts as are most against knowledge ; but even there , whilest theoretical knowledge is opposed , the practical judgment is fulfilled . hence such presumptuous sinners as rebel against the light , are yet said to walk in their own counsels , psal. . . because they follow their practical judgement ; and to erre in their hearts , psal. . . because that practical judgment which they follow is corrupt and erroneous ; and to make them idols according to their own understanding , hos. . . because first the understanding frames the idol , and then the will falls down and worshippeth . . i argue from the will it self , which may be considered two ways , either as it is in it self , or as it is in dependance upon the understanding . . as it is in it self , and so it is an appetite ; its object is good real or at least apparant , ( for malum , quà malum , non est appetibile ) and that good must be proposed by the understanding , for that is instead of eyes to the will. suppose then that the understanding do shew forth to the will such a thing as good pro hîc & nunc , and that so good , that it is immediately to be embraced , and cannot without a present evil be neglected , no not for a moment ; if in this case the will may refuse this object , it may appetere malum sub ratione mali , that is , appetere non appetibile , and in so doing it may cease to be , what it essentially is , an appetite . . as it is in dependance upon the understanding , and so it is a rational appetite , and ( which results from thence ) it is a free appetite ; the root of its freedom is in the understanding . why hath a will a liberty of spontaneity to some objects , but because the understanding represents them as good pro hîc & nunc ? why a liberty of contradiction to other objects , but because the understanding looks on them as matters of little or no moment ? one would think so odious and detestable a thing as sin , could not be chosen by the will ; but the erring understanding gilds and glosses it over with a shew of good. one would think , such glorious and all-desirable objects as are in the gospel could not be refused by the will , but the blind understanding sees little or no worth at all in them . but now if the practical judgment propose a thing as good , and the will reject it , 't is no longer a rational appetite but a brute ; neither is it any longer free , but cut off and in statu separato from the root and fountain of its liberty ; neither is its act a free act , but belluinus impetus , a brutish violence , for it hath no understanding at all at the root and bottom of it , no more than the act of a beast hath . what then shall we say ? can the will cease to be a rational and free appetite ? or may it be rational and free without an understanding ? neither of these can be : wherefore it remains that it must follow the practical judgment , and so continue free and rational . . i argue from the effect , which shews much of harmony between the posture of the understanding and the posture of the will. is the understanding determinate ? so is the will : hence if the understanding represent a thing as good , the will embraces it as such , if as a greater good , it embraces it the more , if as a summum bonum , it embraces it summo conatu . on the other hand , if the understanding represent a thing as evil , the will starts back from it ; if as a greater evil , it flies yet further from it ; if as malum maximum , it can never fly far enough from it . is the understanding pendulous ? so is the will too : hence if the understanding represent a thing as a matter indifferent , having little or nothing of moment in it , one way or other , the will doth not infallibly will it as it doth the good , nor nill it as it doth the evil , but in a pendulous way it hangs off and plays on , because the understanding doth not pronounce it good or evil , but only indifferent . the will observes every motion of the practical judgment ; if that say , yonder is such a good , the will cleaves to it as ruth to naomi ; if that say , there is such an evil , the will flies from it as moses from the serpent ; if that say , such a thing is indifferent , the will stands as the king of babylon , at the parting of the way , ezek. . . it may will or not will ; for there is an aequilibrium in the will answering the aequilibrium in the understanding . . i argue from the consequent absurdity : if the will do not follow the practical judgment , then although the practical judgment be never so right , yet may the will transgress , and by consequence a man may be a sinner and no fool , which is impossible . in scripture sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an aberration , isai. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a missing of the mark , joh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an ignorance , heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an error , rom. . . error in heart , heb. . . and error of way , james . . and ( which is the fullest expression of all ) folly , foolishness and madness , eccl. . . as if all words were too little to express the folly thereof : also sinners are straglers or wanderers , isai. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without mind , tit. . . simple ones such as want heart , prov. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unreasonable men , thess. . . fools , nay madmen , acts . . nay , as if there were nothing of man in them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , brute heasts , pet. . . even in the first sin of man the apostle tells us , that the woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being deceived , was in the transgression , tim. . . first there was an error , a false end in her mind , and then the forbidden fruit was embraced by her will. but now after all this , if the practical judgment be right set , and yet the will may turn away unto sin , then that which is impossible in scripture may be possible in nature ; there may be a sinner and no fool , sin and no folly , wandring without error , missing the mark without any false end , transgression and nothing of deception in it , a man and a brute coupled together in the same act , the understanding playing the man in its right directions , and the will playing the brute in its irrational aversation : all which absurdities are unavoidable by such as assert , that the will doth not follow the practical judgment . . posit . leaving the first position , i procede to the second , viz. that the will of man doth infallibly follow the practical understanding in the matter of conversion . and here again i might reinforce the former arguments with an emphasis : if the will cannot stand alone and upon the bottom of its own independency in other matters , much less can it do so in conversion , to which the working and drawing of almighty grace is requisite : if in other matters the will cannot go alone without the torch of reason , surely in conversion it cannot go alone without the torch of supernatural illumination . if the will by deserting a lesser good propoposed by the understanding do appetere malum sub ratione mali , then the will by deserting god proposed as the summum bonum by the understanding doth appetere summum malum so ; if the will by rejecting an inferiour good proposed by the practical judgment must become bruitish and irrational , how much more bruitish and irrational must it become by rejecting the summum bonum so proposed ? if the will may be determined by the understanding as to a lesser good , nay , as to a false lying good , as in the case of sin , how much rather may it be so determined as to the summum bonum ? if by the wills turning away from the understanding right set , there may be sin in the will , and no folly in the understanding , which is impossible ; then by such turning away there may be no charity in the will , and yet true faith in the understanding , which is also impossible . but pretermi●ting these , i come more closely to the thesis , that is , that the will doth follow the understanding in the business of conversion . now whereas the conversion of the will is double ; either it is the production of gracious principles in the will , or it is the actual conversion of the will : in the first the will is passive , in the other active . the wills following the understanding is double also ; as to the principles of grace in the will , the understanding is as the channel through which those principles are infused into the will ; as to the actual conversion of the will , the understanding is as a potent perswader inducing the will unto actual conversion . in the first the will follows the understanding passively only and by way of reception of principles ; in the second the will follows the understanding actively and by way of free actuation of those principles . i shall speak somewhat to both these . . as to the principles of grace in the will , the understanding is as the channel through which those principles are transfused into the will. god doth not infuse the principles of grace into the will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but he puts in his hand by the hole of the door , and so the churches bowels are moved for him , cant. . . he puts in his grace at the understanding , and so the will and affections are turned to him ; he purifies the heart by faith , acts . . that is , through faith in the understanding he influences holiness into the will , and this holiness is called by the apostle holiness of truth , eph. . . not only because 't is a real holiness , but especially because 't is wrought through the truth , first entring in at the understanding , and so passing on to the will : and that this is the apostle's meaning appears , because he opposes holiness of truth , in the . verse , to the lusts of deceit in the . verse . as those are lusts of deceit , because the lusting will follows upon the erring understanding , so this is holiness of truth , because the holy will follows upon the true understanding . the practical knowledge of god is stiled eternal life , joh. . . and a well-spring of life , prov. . . & the reason is , because through it all quickning graces do as a river of life flow into the will. above all that of the apostle is most pregnant , beholding as in a glass the glory of god , we are changed into the same image from glory to glory as by the spirit of the lord , cor. . . the glory of god is reflected from christ upon the gospel , and from the gospel upon the understanding , and from the understanding upon the will , and so we are changed into his glorious image . in man's first transgression death entred in at the windows of the mind , and so got into the secret closet of the heart , and in man's first conversion life comes in at the mind and so passes down into the will. all the grace that a man hath ( saith dr. preston ) passes in through the understanding ; and if it were not so , how could the word be an instrument of the wills regeneration ? there is no passage for it into the will but through the understanding . in regeneration the law is writ in the heart , and how can that be but through the understanding ? the appetitive faculty is naturally crooked , and if ever it be made right , it must be through the apprehensive faculty : all the things of godliness are given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , through the knowledge of god , pet. . . that 's the great channel by which all grace passes into the will. . as to the actual conversion of the will , the understanding is as a potent perswader effectually inducing the will thereunto . there are three principal things in the wills actual conversion , viz. a turning to god as its supreme end , an embracing christ as the only way , and a rejection of sin as the great obstacle ; and in all these the will doth follow the understanding . . the will doth follow the understanding in its turn to god as the supreme end , and this appears divers ways . . the scriptures clear it to us ; there we find in conjunction bethinking and turning , chron. . . remembring and turning , psal. . . considering and turning , ezek . . . understanding and turning , mat. . . and opening the eyes and turning , act. . . in all which places the understanding goes before , and the will follows after . there we find conversion to be a thing wrought by perswasion , god shall perswade japheth , gen. . . by inshining , god hath shined in our hearts , cor. . . by teaching , they shall be all taught of god , joh. . . by anointing , you have an unction from the holy one , joh. . . and by coming to a mans self , luk. . . first the prodigal came to himself , and then he returned to his father : the import of all which is plainly thus much , that god doth actually draw home the will unto himself through the understanding ; thy people ( saith the psalmist ) shall be willing in the day of thy power , in the beauties of holiness , from the womb of the morning thou hast the dew of thy youth , psal. . . here are a willing people like the dew for multitude , but whence are they ? whence , but from the womb of the morning ? the morning of supernatural illumination is the womb out of which they issue : as long as there is no morning in men , as the expression is , isai. . . there is no will at all to god ; but as soon as the day dawns in their hearts , out comes a willing people as dew from the morning . . the nature of the will holds forth thus much : the will naturally wills blessedness or the ultimate end in general , because it is a good perfective and expletive of the soul , but the will doth not naturally fix on this or that thing as its blessedness or ultimate end in particular . one man fixes on mammon as his chief good , another makes his belly his god , a third is all for the pride of life ; whence is the will thus determined ? either it must be determined by it self , or else by the understanding ; not by it self , for it is a blind faculty , and cannot of it self judg any thing to be a chief good , much less can it fix it self on it as such ; wherefore it must be determined by the understanding . one man chuses mammon to be his chief good , because ( as the psalmist hath it ) his inward thought is , that his house shall continue for ever , psal. . . that's lasting happiness , saith his carnal understanding . another makes his belly his god , because his inward thought is , eat , drink , and be merry , luk. . . there is nothing better , saith his bruitish understanding . a third is all for the pride of life , because his inward thought is , to be a lucifer in self-excellencies , that 's the top of bliss , saith his soaring understanding . in every one of these , first the understanding makes the idol , and then the will doth fall down and worship . now if the will may be determined by the understanding to such false beatitudes as these , how much more may it be determined by the understanding to god who is the true blessedness ? . this appears from the excellency of that practical understanding which draws the will unto actual conversion . 't is an excellent understanding for the object of it ; being in the mount of transfiguration it shews forth unto the will , not creatures , chips of being , in the shell of time , but a jehovah of self-beingness , a god of allsufficiency dwelling in eternity ; not streams of life or goodness in the creature-channel , but a fountain of living waters , an ocean of immense goodness , such as cannot be sailed over by faith or vision ; not golden or pearly mountains , but an infinite mass of free grace , unsearchable riches of mercy , such as cannot be ●old over to all eternity ; not shadows or little portions of being , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , revel . . . the true i am , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the all things , cor. . . in whom are all the rich mines of universal blessedness ; and ( which is the sweetness of all ) it shews forth this god not as reserving himself only to himself , but as freely offering himself to poor worms . oh my soul ! stand still and adore the opening of his bowels and self-motion of his grace ; this jehovah of self-beingness and all-sufficiency will make over himself to thee , this fountain of life and goodness will flow out to thee , this rich mass of grace and mercy will portion thee , this i am and ever-blessed all is an inheritance for thee , and in inheriting him thou maist after a wonderful manner inherit all things . this is the infinite excellency of the object ; but after what manner doth the understanding shew it forth unto the will ? surely , though as much below his worth as finite is below infinite , yet in an excellent way ; the understanding shews forth god unto the will not in a dead or literal manner , but with spiritual liveliness and ( as i may so say ) in sparkles of glory ; for it is eternal life , and heaven it self dawns in it , not darkly or at a distance , but clearly and closely ; the day-star is up in the heart , and god approaches near unto the will , his goodness passes before it , and leaves some holy touches and savours thereupon ; not in a weak and languishing manner , but powerfully and effectually . the apostle joins the demonstration of the spirit and power together , cor. . . there is such a demonstration of the spirit in the understanding as cannot be denied , and from thence such a power upon the will as cannot be frustrated , not notionally only but practically ; it seriously presseth in upon the will. here , o rational appetite ! here is a god indeed ; his grace free , his mercy self-moving ; take him and thou hast all , lose him and thou hast nothing : now , oh! now is the accepted time , the day of salvation ; in his favour there is life , in his wrath nothing but death : if he bless thee , none can curse , if he curse thee none can bless ; now or never turn and live . after this manner doth it practically press in upon the will. now when the understanding holds forth such an excellent object in such an excellent manner unto the will , already principled with grace , how can it chuse but actually close in with it ? such a knowledge being really actuated , can the will turn aside to other objects for its happiness ? the simple one may turn away , prov. . . but shall a man of understanding do so ? a deceived heart may turn aside , isai. . . but shall the wise in heart do so ? a heart of unbelief may depart from the living god , heb. . . but shall a man of precious faith do so ? but whither can he turn ? what , to the riches of the world ? 't is but dross to the unsearchable riches of christ , saith the understanding : what , to honours ? 't is but a blast to the true honour which cometh of god only , saith the understanding : what , to pleasures ? these are muddy puddles to the pure rivers of pleasure above , saith the understanding . this understanding doth as it were blast all the world , crucifie the universe , and by a prospect of faith see the heavens on fire , the earth burnt up , and the elements melting with fervent heat , and can the will fall in love with the dust and cinders of it ? surely it will not . but if the will cannot turn aside to such false beatitudes , yet may it not suspend its act as to the true ? suspend ! what from its own blessedness verily , thoroughly believed ? what from god the all in all plainly , powerfully demonstrated to be such ? and what for just nothing , for a sic volo ? can it be so brutishly free at so dear a rate as to be eternally miserable ? will it hang off from perfect blessedness ? or can it do so , and the summū malū not fall into its embraces ? and may a will renewed with the holy ghost , and right set by gracious principles do thus ? surely it cannot , they that know thy name will trust in thee , psal. . . and ( which follows upon trust ) will love thee , and ( which streams from love ) will obey thee , and ( which is the crown of obedience ) will resign up themselves to thee for all their happiness . where such an excellent understanding goes before , there the will doth infallibly follow after , even in actual conversion unto god as its supreme end. . the will doth follow the understanding in its embracing of christ as the only way , and this appears . from several sciptures . to know jesuschrist is eternal life , joh. . . it quickens the will to embrace him . christ told the woman , if thou hadst known the gift of god , and who it is that saith unto thee , give me to drink , thou wouldest have asked of him , and he would have given thee living water , joh. . . a true knowledge of christ would have inflamed her desires after him , and those desires would have breathed out prayers for the living water . our saviour quotes that in the prophets [ and they shall be all taught of god ] and and what follows upon that teaching ? every man therefore ( saith he ) that hath heard and learned of the father cometh unto me , joh. . . true knowledge makes a man come to christ , and that without fail , for 't is so in every man that hears and learns of the father , not in one or two , but in every man , and how doth knowledge do this ? how , but by glorifying christ unto the will ? the spirit ( saith christ ) shall glorifie me ; how so ? he shall take of mine and shall shew unto you , joh. . , . the holy spirit takes christ and shews him after a wonderful manner , it glorifies him in the understanding , and through the understanding it glorifies him before the will , and so the will is sweetly and strongly drawn unto him . . from the will it self . if the will be determined by the understanding , unto god as its ultimate end , then is it also determined by the understanding , unto christ as the only way thereunto . indeed if the understanding did propose an end , and withal two distinct ways of equal tendency thereunto , then the will might be free to either of those ways : but when the understanding proposes god as the end , and christ as the only way to that end , then the will must infallibly close in with christ ; it must , or lose its end or blessedness ; it must , or the summū malū will fall into its arms . when the understanding tells the will in good earnest , there is no other way but one , there is no other name under heaven but jesus only , the will is sweetly constrained into his embraces . . from the understanding which shews forth christ to be the perfect way sutable to all our wants in our passage to god the true end. thou wouldest come to god but for the weight of sin and wrath , loe , here is an high-priest with expiating blood ; thou wouldst come to god but thou knowest not the way thither , here 's a prophet with words of light and life ; thou wouldst come to god but for the pressure of thy reigning lusts , here 's a king with a sceptre of righteousness to subdue them ; thou wouldst come to god but for want of a gracious heart , here 's a treasury of all grace and holiness . the understanding still points at christ ; art thou in darkness ? he is a sun of righteousness ; art thou in death ? he is the resurrection and the life ; art thou a withered branch ? he is a root of fatness and sweetness ; art thou a lost and half-damned creature ? he is a saviour able to save to the uttermost . this understanding glorifies christ in all his offices , sings the sing of the lamb , and cries him up for altogether precious ; this is the window or lattess at which his all-fair person looks in upon the will , the conduit through which the sweet ointment of his name is poured out unto the will , and the crucifix which shews forth his bloody passion in lively colours before the will. this understanding practically presses the will to embrace him ; o my soul ! now hear and live ; take him and everlasting mercy meets thee , leave him and devouring justice overtakes thee ; catch hold on this prince of life , or die for ever ; look up to this brightness of glory , or be in utter darkness ; wash in his blood , or bleed in eternal flames ; put on his righteousness , or be naked to all eternity ; there is no way into the holy of holies , but through the veil of his flesh ; enter , and thou hast an ever-blessed god to make thee happy neglect , and thou hast a righteous god to make thee for ever miserable . when christ through the understanding thus pours out his precious name as an ointment unto the will , how can it chuse but love him ? when through this hole of the door he thus drops in his sweet-smelling truths upon the will , how can it chuse but rise and open to him ? if it do not , whither will it turn ? what , to the creatures ? they are all blackamoors to this all-lovely jesus ; what , to repentant tears ? those want washing in his blood ; what , to its good works and righteousness ? they are but a filthy rag. there is such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such a transcendent excellency in the knowledge of christ , that it makes all other things but as dung before the will , phil. . . hence the will hath no whither else to turn : but if it turn no whither else , may it not suspend its act as to christ ? suspend ! what from the only way to blessedness evidently pointed out ? what from him who is all desires really believed to be such ? can it thus wave happiness and embrace mere nothing in the room thereof ? and can it do thus when a right-set understanding is really actuated , and it self truly principled with grace ? surely it cannot be . no sooner did christ see the budding graces of his church , but his soul made him like the chariots of amminadib , cant. . , . and no sooner do christians see the lovely excellencies of christ , but they will become an amminadib , a willing people , and their wills as so many swift chariots to convey them unto him . thus the will follows the understanding in its embraces of christ as the way . . the will follows the understanding in its rejection of sin as the great obstacle , and this also appears . from several scriptures ; there we find on the one hand that folly is the root of the commission of sin , the foolishness of man perverteth his way , prov. . . why doth the atheist say in his heart , there is no god ? because he is a fool , psal. . . why do the mammonists boast and trust in their uncertain riches ? because their way is their folly , psal. . . why doth the blind idolater fall down to the stock of a tree ? because a deceived heart hath turned him aside , isai. . , . why did the rebellious israelites grieve their good god forty years together ? because they did err in their hearts , psal. . . on the other hand , there we find that true wisdom or understanding is the root of the rejection of sin , to depart from evil is understanding , job . . the pollutions of the world are escaped through the knowledge of christ , pet. . . through thy precepts ( saith david ) i get understanding , what then ? therefore i hate every false way , psal. . . and again , i esteem all thy precepts to be right , and what follows ? i hate every false way , ver. . first , there was a right judgement in his understanding , and thence issued an hatred of sin in his will. for all the wolves and the leopards , yet ( saith god ) they shall not hurt nor destroy in all my holy mountain ; why so ? because the earth shall be full of the knowledge of the lord , isai. . . that saving knowledge should turn them into lambs and little children , and make them leave off their barbarous and inhumane cruelty . hence repentance ( which includes in it an hatred and rejection of sin ) is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a transmentation or postmentation ; because when a man comes to himself in a right understanding , he hates & rejects sin. . from the will it self : if that follow the understanding in turning to god as its supreme end , and in embracing of christ as the only way , then by necessary consequence it must needs follow the understanding in the rejection of sin as the great obstacle ; for if it follow not here also , it must wave its supreme end and the way thither , it must resolve upon a happiness without god and christ. if the understanding say to the will , there is no other cloud betwixt thee and the father of lights , no other distance betwixt thee and the fountain of living waters , none but sin alone , surely the will must bid it be gone for ever . . from the understanding which so represents sin , as that the will doth turn away from it , and this it doth three ways . . the understanding doth represent sin as a grand evil ; it sets it forth as an ataxy in man , rebellion against god , spears and nails to jesus christ , quench-coal to the spirit of grace , blur and stain to the soul , groaning burthen on the back of the whole creation , venom and perfect quintessence of all evils , a thing of such monstrous deformities , as if it did appear in its own prodigious shape , would not be touched upon by man , and how can the will being a rational appetite doat upon such a thing ? surely upon it as such it cannot ; wherefore sin ( that it may be welcome to the will ) covers it self with fig-leaves as adam , it veils its face like tamar , it paints and tires like jezabel , it disguises and feigns it self to be another like jeroboam's wife , it courts and flatters to steal away hearts like absalom , it comes like agrippa and bernice with great pomp in fancy of some apparent goodness ; offering it self to our saviour it wrapped up it self in all the glories of the world , nay , in the mantle of scripture and angelical protection ; coming to adam , it held forth an apple , and promised no less than a god-head ; ever it hath a lye and a cheat in it . hence it is called a false way , psal. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work of a lye , prov. . . there is in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sleight , as in cogging dice , eph. . . it makes every sinner believe that he shall have the cast of happiness , but coggs away his soul. this is that deceitfulness of sin , by which it insinuates it self into the will ; but this right understanding hath a counter-work , it unleaves and unveils sin , it unpaints & undresses it , it plucks off it false appearances and disguises , it disrobes it of all its pomps and fancy , it discovers the lye and cheat in it , and makes it appear in its own ugly hue and shameful nakedness ; achan's sin was wrapt up in a baby lonish garment , but unclothe it , and it was an accursed thing ; saul's sin was covered over with sacrifices , but unveil it , and 't was witchcraft-like rebellion ; judas his sin about the precious ointment was painted over with charity , but unpaint it and 't was arrant thievery ; paul's sin wore a cloak of zeal , but undress it , and 't was bloody persecution . this right understanding plucks the lye out of sins mouth , and the paint off from its face , and all the robes of apparent goodness off from its back ; and so constrains it to go naked before the will , and thereby it appears what it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sinning sin , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil of evils , hos. . . altogether evil , and nothing but evil ; and now how can the will embrace it as good ? how can it chuse but reject it as evil ? now , if ever , shall sin be crucified . male-factors were first stripped and then crucified : sin in its attire is a king in its robes sitting on the heart as a throne ; but sin stript naked by the understanding is a malefactor ready for the cross , and there the will will surely nail it ; the yoke shall be destroyed because of the anointing , saith the prophet , isai. . . sin is a yoke upon the will fastened there by a lye , an appearance of some false good , but the anointing ( which is truth , joh. . . ) reveals the lye , and then off comes the yoke . doth sin profer a world ? this anointing is an inward ecclesiastes crying out , all is vanity ; doth it profer honors or riches or pleasures ? what for a soul , a christ , a god ? no cheat like that , saith the anointing ; doth it promise happiness ? you do but flatter and lye , saith the anoining , you have nothing but death and hell to bestow . christ was manifested , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might dissolve the works of the devil , that is , sins in men , joh. . . and he dissolves them by this anointing . sin is in union with the will , because sin is in composition with some seeming good ; break the composition between sin and the seeming good , and you dissolve the union between sin and the will. the worldly man's will is in union with his sin , because his sin is in composition with the world ; break the composition by a right understanding , make him indeed see that the world is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a figure or fashion , and riches but a thing that is not ; dissolve the world by faith , and instantly the sin will drop out of his will , for sin as mere sin will not down with the will. if therefore the compound of apparent goodness be once broken by the understanding , the will must needs cast it out as altogether evil , because it is an object capable of its embraces . . the understanding doth represent sin as the devils work. should the devil visibly appear , and offer to the covetous his bags , or to the drunkard his cups , surely they would hardly take them at his hands . wherefore satan transforms himself into many shapes , and puts on changes of raiment that he may act invisible . but on the other hand , christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spoils , or more properly , unclothes him , col. . . he spoiled him meritoriously on the cross , and unclothes him efficaciously in the hearts of men. christ was so quick of understanding , that he found out satan even in peter's tender indulgence , and christ gives such a true understanding unto the heart , that it sees satan lurking in every sin : oh! says the true understanding , there is a bloody devil in all thy malice , a blasphemous devil in all thy prophaneness , a lying devil in all thy hypocrisies , a proud devil in all thy self-excellencies , a devil in the swine in all thy sensualities , and in every sin satan stands at thy right hand , now when the devil thus appears in sin , surely the will must needs turn away from it . . the understanding doth represent sin as the only obstacle of happiness . the understanding views the all-blessed god with his infinite bowels , and the all-precious jesus with his infinite merits ; it lets in some glimpses of glory , and takes as it were a prospect of eternity ; it travels over the land of promise , and tastes the milk and honey of free grace flowing there ; and after all this it cries out , oh! my soul , nothing can hinder thee from all these but sin , nor sin neither , unless indulg'd ; this is the only gulf between thee and thy god , the only distance between thee and thy sweet jesus , the only bar to the heaven of glory , and the only flaw in thy title to the land of promise . when the understanding shews sin to be such indeed , surely the will cannot but reject it . thus the will follows the understanding , in turning to god the supreme end , in embracing christ the only way , and in rejecting sin the great obstacle , which are the three grand things in actual conversion . now here i would have closed up this point , but that there are two main objections to be solved . object . . this thesis of the wills following the understanding takes away the necessity of gracious principles in the will. object . . this thesis overturns the liberty of the will. . this thesis takes away the necessity of gracious principles in the will ; what need of any there , seeing the will is so good a follower ? as to this i shall answer two things . . this thesis is so far from taking away the necessity of gracious principles in the will , that it discovers the way how those gracious principles come to be wrought there . 't is in this case between the understanding and those gracious principles , as 't is between the beams of light and the accompanying heat : as heat comes down from the sun into the lower world in the vehicle of natural light , so holiness comes down from the sun of righteousness into the will in the vehicle of supernatural light. when the day dawns in the heart , the heart waxes warm with spiritual life ; give me understanding , saith david , and i shall keep thy law ; yea , i shall keep it with my whole heart , psal. . . why is he so earnest for understanding ? is the understanding all ? may not the will hang back for all that ? no , give me understanding and i shall keep thy law ; yea , i shall keep it with my whole heart : that will set all my soul in a right posture towards the law of god. . notwithstanding this thesis , there is yet a treble necessity of gracious principles in the will ; for . god calls for them . . the will it self stands in need of them . . the perfection of the new creature cannot stand without them . . god calls for them ; above all things he calls for a heart , a pure heart , such as works out the mixtures of corruption ; a right heart , such as lies level to the rule of righteousness ; this he desires , he desires truth in the inward parts , psal. . . this he delights in , he hath pleasure in uprightness , chron. . . where this is found , he passes by many infirmities ; i have eaten ( saith christ ) my honey-comb with my honey , wax and all , wax and all , cant. . . infirmities do not hinder acceptance ; but where this is wanting , he sets a black mark upon men , even whilest they do that which is materially good . amaziah did that which was right in the sight of the lord , but not with a perfect heart , chron. . . there is a black mark set upon him for want of integrity . but now without gracious principles in the heart , how can the heart be right or pure ? which way can god's call be answered , or his desire or delight attained ? . the will it self stands in need of them . the will of fallen man what is it but a very shoal of inordinate affections , a womb of evil concupiscence ? here is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the conceiving lust , jam. . . that which teems out a generation of wickednesses : here is an abyss , a bottomless pit of evils , such as smoaks and vomits up all manner of abominations . every carnal heart hath in it a plague of rotterness which is still starting from god , & an iron-sinew of rebellion which is still contradicting god ; and how can this hell of lust in the will ever be quenched but by the clean water ? how can this deadly wound of corruption there ever be healed but by gracious principles ? . the perfection of the new creature cannot stand without them . the new creature is a new men , all over new , new in its desires as well as in its intellectuals ; 't is a perfect man in christ , perfect in all its parts ; it hath a heart as well as a head. should the will want gracious principles , the new creature must want a heart , the old heart will not serve the turn ; the new man is but half a man without a new heart . there was put into the breast-plate of judgment the urim and the thummim , that is , lights and perfections , both were in it or else it had not been perfect : the full substance of this type was only in christ , who was full of all grace and truth ; but there is a measure of it in every true christian , who puts on the breast-plate of faith and love , thess. . . faith is a kind of urim in his understanding , and love a kind of thummim in his will ; and both together make up his complete breast-plate . but if there were no gracious principles in his will , he should have an urim without a thummim , light in the mind without integrity in the heart ; and by consequence he could be but one half of a christian. object . . this thesis overturns the liberty of the will ; for if the will be determined by the understanding , how is it free ? and if free , how determined ? i answer ; there are three things , which well weighed give a perfect solution to this objection . . this objection carries in it a great absurdity . . this objection stands upon a false notion of liberty . . this objection vanishes by the true stating of liberty . . this objection carries in it a great absurdity : if the will being determined by the understanding lose its freedom , then it loseth its freedom by an adhesion to the root of its freedom ; and it cannot be free , unless it can turn brute , which is a great absurdity . you 'l say , is this so absurd ? doth not the will turn brute in closing with sensual lusts ? and doth not the scripture call men beasts upon that account ? i answer , that the will in closing with its sensual lusts is brutish as to the matter of its choice , but not as to the manner of it , because it hath an humane unstanding ( though corrupt ) going before it ; but if it can turn away from the understanding , it can turn brute even as to the manner of its acting : for then its act hath no understanding at all at the bottom of it , no more than the act of a beast , which is very absurd in a rational appetite . . this objection stands upon a false notion of liberty , viz. that the liberty of the will doth essentially consist in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in an aequilibrium or indeterminate indifferency , whereby it may will or not will a thing ; for why , according to this objection , is the will not free ? why , but because it is determined ? and why is it not free , if determined ? because its freedom doth consist essentially in such an aequilibrium , as cannot stand with any determination but what is merely from it self . now that this is a false notion of liberty doth appear many ways : for . if liberty do essentially consist in such an indifferency , then what shall we say to jesus christ on earth ? had not he as man all the essentials of liberty ? was not all his obedience perfectly free ? and yet did not his humane will indeclinably follow his divine ? was there a posse peccare in that spotless lamb ? could that humane nature ( conceived by the holy ghost , and inseparably united to the god-head ) could that also transgress ? surely , it could not . i do nothing of my self , faith christ , joh. . . nay , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i can do nothing of my self , joh. . . nothing ; in such perfect dependance was his humane will upon his divine , not the shadow of an aequilibrium there , and yet the substance of perfect liberty . . if liberty do essentially consist in such an indifferency , what say we to the blessed saints in heaven ? have not they all the essentials of liberty ? are those spirits made perfect in every thing else but that ? is that the thing that is wanting in heaven ? no surely ; glorious liberty cannot but be there , and yet what of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; there god is all in all , and the saints cannot take off their eyes from him for ever ; his will is perfectly triumphant over theirs , and their will is perfectly determined by his , so determined , as not to glance aside from it to all eternity : and yet in this determination liberty is not destroyed but perfected , the will is not in straits or bonds , but in a sabbath of rest and joy. here 's nothing of an aequilibrium ; that kind of liberty is so magnified on earth , that it shall never be glorified in heaven ; and if it be not glorified there , sure 't is no essential here . . if liberty do essentially consist in such an indifferency , then how shall the divine prescience be salved ? god knoweth all the free acts of men , even the thoughts afar off , from the high tower of his eternity : but if the will be in aequilibrio , its acts ( before they come into being ) must be mere contingencies , and without any determinate verity at all in them , and how then are they knowable as certainties ? to know contingencies as certainties , is to erre and not to know . . if liberty do essentially consist in such an indifferency , then what becomes of divine providence ? providence hath a kingdom over men's hearts . we find in scripture god touching the heart , sam. . . stirring up the heart , chron. . . opening the heart , acts . . enclining the heart , kings . . and turning the heart whithersoever he will , prov. . . and after all this , is the will in aequilibrio ? if not , where is the supposed liberty ? if so , where is the divine providence ? all its touching , stirring , opening , enclining and turning the heart signifies litle or nothing . infinite wisdom and power seem to have posed themselves in making such a creature as they cannot govern , or at least not govern without destroying its faculties ; the infinite spirit hath then nothing to rule over but the brutal world , and the rational is lost out of his dominions ; men must subsist like creatures , and yet may act as gods ; their being is within the realm of providence , and their acting without it . in a word ; when we read of god over all , we must ever except the rational creature . wherefore that is no true notion of liberty , which is so opposite to the sccptre of divine providence . . i shall add but one thing more . every man is born under a futurition of all the acts which he will produce , or else those acts should be present in time which never were future , which is impossible ; and every futurition implies in it a necessity of immutability , or else that which is future might cease to be such without coming into actual being , which is impossible : hence it appears , that humane liberty doth well consist with a necessity of immutability ; nay , it cannot stand without : take away all necessity , and you take away all futurition ; take away all futurition , and you take away all the free acts of the creature ; for those free acts could not be acts , much less free acts , in time , unless they were future before ; and future they could not be without such a necessity : therefore liberum and necessarium may , nay , must stand together ; and if so , the will may be determined by the understanding , and yet be free without an aequilibrium , and by consequence , an aequilibrium is not essential to its liberty . this false notion of liberty maintained upholds the objection , but dissolved breaks the same in pieces . . this objection vanishes quite away by the true stating of liberty . liberty is double ; ethical as to that which may be done de jure , and physical as to that which may be done de facto . god is perfectly free both ways ; ethically , because under no law but the perfection of his own nature , and physically , because almighty . man is not ethically free , because under a law ; nor yet altogether physically free , for some things he cannot do , if he never so much will the doing thereof , because they are not within his power . libertas ( as the learned camero hath it ) est facultas faciendi quod libet , or more largely , facultas quâ quis tantum possit quantum velit , tantumque velit quantum esse volendum judicavit ; it is that faculty in man , whereby within his own sphere he can do as much as he wills , and will as much as in his understanding he judges fit to be willed . now that this is a right definition of humane liberty doth appear three ways . . 't is bottomed upon scripture . . 't is commensurate to the nature of the thing . . 't is proportionable to both the acts of the will. . 't is bottomed upon scripture . in scripture there are various expressions touching liberty , congruous to the several parts of this definition . in the definition liberty is a faculty of doing , & in scripture 't is a having a thing in our power , acts . . or in the power of our hand , gen. . . in the definition 't is a faculty of doing as much as we will , and in scripture 't is a doing according to our will , dan. . . or all that is in our heart , sam. . . in the definition 't is a power of willing as much as in our understanding we judge fit to be willed , and in scripture 't is doing what is right in our own eyes , judg. . . or what seemeth good and meet unto us , jer. . . thus all the definition is founded on scripture . . this definition is commensurate to the nature of liberty . what is liberty in man in the full compass of it , but that whereby he becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lord of his own act , and such he truly is , when within his own line he can do as much as he will , and will as much as in his understanding is fit to be willed . when the scripture paints out that glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or supreme liberty in god , what doth it say , but that he worketh all things according to the counsel of his own will , eph. . . and doth what he pleaseth in heaven and earth , psal. . . wherefore if a man can work according to the counsel of his will , and do what he pleaseth within his own sphere , he must needs be truly free , and so much is allowed by this definition . . this definition is proportionable to both the acts of the will. there is actus imperatus , an act commanded by the will , such as speaking or walking , or the like ; there is actus elicitus , an act produced in the will , such is the act of willing . now quoad actum imperatum , the definition says , that a man can do as much as he wills ; and quoad actum elicitum , it says , that he can will as much as he judges fit to be willed . these two acts must be carefully distinguished , for the will is not alike free in both : as to the imperate act , the will is the mistress and commandress of that , that procedes from it per modum imperii , and it is truly said to be done quia volumus ; but as to the elicite act , the will is not properly the mistress or commandress of that , that procedes not from it per modum imperii ; for then it should be actus imperatus rather than elicitus ; neither can we be said truly to will quia volumus , for so the same act of willing should be the cause of it self : wherefore the liberty of the will , as to the act of willing , doth not consist in a self-motion , for the will doth not move it self . to which purpose i shall quote two testimonies , one out of camero , nulla mera potentia semetipsam propellit in actum ; quicquid enim ejusmodi est , id in actu esse necesse est . voluntas autem ( id est , volendi facultas ) mera potentia est ; ergò non potest semetipsam excitare ad agendum : si enim hoc facit , facit per aliquem actum ; at quod est in mera potentia , illud non agit . and again ; non potest dici quae sit voluntatis seipsam determinantis actio ; non est volitio ipsa , est enim volitio ipse terminus ; ergo non ipsa determinatio . another out of the french divines in their theses salmurienses ; nulla potentia sesemet educit in actum ; sensus moventur à rebus sensibilibus , phantasia à phantasmatibus , intellect us ab object is intellectualibus , locomotiva à voluntate , voluntas quîpote à seipsa ? and indeed , if the will do move it self to the act of willing , then ( because it cannot move it self , as quiescent ) it must move it self by some act , and what is that act but an act of willing ? therefore by an act of willing it moves it self to an act of willing , which is very absurd . wherefore the will is free in the act of willing , not in respect of its self-motion , but in respect of its lubency and spontaneity ; what it wills , it doth incoactively will according to the dictate of the understanding . now this being the true nature of liberty , the determination of the will by the understanding doth not overthrow it ; for ( notwithstanding this determination ) man is free still , because he can , within his own sphere , do as much as he wills , and will as much as he judges fit to be willed . his will is free , because in its imperate acts it commands what it pleases , and in its elicite acts , it wills what it wills spontaneously , according to the dictate of the understanding ; therefore the determination of the will by the understanding doth not at all destroy the nature of liberty . thus passing over the second quaere , i procede to the third . quaere . whether the work of conversion be wrought in an irresistible way ? i am for the affirmative in a right sence . a work may be said to be done irresistibly two ways ; either when there is no resistance at all : thus the apostle saith , ye have killed the just , and he doth not resist you , jam. . . that is , not resist at all ; or else when there is no such resistance as to impede the work ; thus they were not able to resist the wisdom and spirit of stephen , acts . . there 's an irresistibility ; but what without any resistance at all ? no , they disputed against him with might and main , but because their disputes could not impede his work in propagating the gospel , therefore it is said , that they were not able to resist him . thus when i say that conversion is wrought in an irresistible way , i mean not , that there is no resistance at all , for even in the regenerate there is flesh lusting against the spirit , the old man and the new strugle in the same faculties , like esau and jacob in the same womb ; but i mean , that there is no such resistance as to impede the work of conversion . in meekness ( saith the apostle ) instructing those that oppose themselves , if peradventure god will give them repentance , tim. . . here is a resistance , but for all that the work will be done , if god give repentance : he went on ( saith the prophet ) frowardly in the way of his heart , but what saith god ? i have seen his ways and will heal him , isai. . , . here was a great resistance , but for all that god will heal him . god works conversion in such an insuperable way , that ( notwithstanding all the opposition made thereunto ) it doth infallibly come to pass . now this i shall endeavour to demonstrate first in general , and then in particular with respect to the two instants of conversion . . i shall demonstrate it in general , and that by these arguments taken . from god's election . he hath chosen some before the foundation of the world , chosen them to holiness as the way , eph. . . and chosen them to salvation as the end , thess. . . but if conversion be not wrought in an insuperable way , how doth the foundation of god stand sure , tim. . ? how is that golden chain kept entire , whom he did predestinate , them he called , whom he called , them he justified and glorified , rom. . ? were not these called ones ( who have predestination going before them , and justification and glorification coming after them ) called in an insuperable way ? if not , the chain cannot hold together . the apostle makes a plain difference between men ; he opposes those of the election of grace to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who were blinded , rom. . . and those on whom god will have mercy , to those whom he hardens , rom. . . but if conversion be not irresistibly wrought , this difference falls to the ground ; those of the election may be blinded , and those on whom god hath mercy may be hardened as well as others : for my part i should as soon believe that a little child may put up his finger and rowl about the spheres , as that the will of man may stay or turn aside the influences of electing grace . . from christs redemption . if we consider the preciousness of his blood , surely he must have a body ; every little seed in nature hath a body given to it , and the son of god sowing his blood and life cannot want one : if we consider the promise of god , surely he must have a seed , isai. . . and what else is the fulness of the gentiles and the conversion of the jews , but this promised seed ? but if grace be not wrought in an insuperable way , christ might sow his blood and life in a wonderful passion , and yet have no body springing out of it ; nay , god might engage himself in the promise of a seed , and yet nothing at all come of it ; if the grace of god be resistible , lieve must be asked of man's will , that christ's blood may be fruitful , and god's promise faithful . . from the spirit 's work. the three glorious persons in the sacred trinity shew forth themselves in three glorious works ; the father hath a special shine in creation , the son in redemption , and the holy spirit in sanctification . in the first work we have god in the world , in the second god in the flesh , and in the third god in the heart or spirit . when god came forth in creation , oh! what an heaven and earth full of admirable creatures and harmonies issued forth ? when god came in the flesh , what out-breakings of glory were there ? what sparklings of the deity in miracles upon the bodies of men ? the blind received their sight , the lame walked , the lepers were cleansed , the deaf did hear , the dead were raised , and the devils were ejected with power : and when god comes in the heart or spirit , what planting of a new heaven and a new earth ? how much of glory and spiritual miracle breaks forth in the souls of men ? even here also the blind receive their sight , the lame walk , the lepers are cleansed , the deaf hear , the dead are raised , and the devil is cast out with power . the very same miracles which christ in the flesh did do on the bodies of men in a visible manner , the very same doth christ in the spirit do on the souls of men in a spiritual way . this is the proper work of the spirit to sanctifie mens hearts ; the spirit doth not appear any where in all the world so much as in a true saint : look into a godly man's understanding , there 's the spirit of revelation ; look into his will , there 's the spirit of holiness ; look into his affections , there 's the spirit of love and joy ; look into hs conscience , there 's the spirit of consolation ; look into his prayers , there 's the spirit of supplication ; look into his conversation , there 's the spirit of meekness and all righteousness . thus the holy spirit shews forth its glory , and flows in men as rivers of living water , and this glory and out-flowing is so precious , that before it came in esse , according to the rich measures of gospel-grace , it is said of the eternal spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy spirit was not yet , joh. . . as if the spirits flowing in men were a kind of second being to it . but now after all this , if conversion be not wrought in an insuperable way , the holy spirit may be barred out of every heart , and then how shall his work be done ? where shall his glory and spiritual miracles appear ? the father hath a world to appear in , the son hath flesh to tabernacle in , but possibly the holy spirit can get never an heart to inhabit in , never a temple to fill with his glory ; the holy spirit would tabernacle with men , but what if the iron-sinew in the will will not come out ? what if the stone in the heart will not break ? then the holy spirit is robbed of his glory . but is this so strange a thing ( will you say ? ) what saith holy stephen ? ye stiff-necked and uncircumcised in heart and ears , you do always resist the holy ghost , as your fathers did , so do ye , acts . . to which i answer , that the spirit may be said to be resisted two ways ; either as it is in the external ministry , or as it comes in the internal operations : it may be said to be resisted in the external ministry ; he that despiseth you , despiseth me , saith christ , luk. . . he that despiseth , despiseth not man but god , saith the apostle , thess. . . when therefore it is said , that they resisted the holy ghost , the meaning is not that they resisted him as to his internal operations , but that they resisted him as to the external ministry : this appears by the context , for they resisted him as their fathers did , ver . . and how was that ? the next verse tells us , which of the prophets have not your fathers persecuted , ver. ? their resistance of the spirit was in persecution of the prophets . but you 'l say , might they not also resist him as to his internal operations ? i answer ; so much doth not appear in the text ; but however the internal operations of the spirit are twofold ; some are for the production of common graces , some for the production of saving graces , such as the new heart and new spirit . now if the holy ghost may be resisted as to the former operations , yet it cannot as to the latter ; for in these it takes away the heart of stone , the resisting principle , and gives an heart of flesh capable of divine impressions . . god doth insuperably remove the obstacles of conversion . what , is thy mind dark , nay , darkness it self ? god can command the light out of darkness and shine into the heart , cor. . . is thine ear deaf ? he can say ephatha to it , and seal instruction , job . . is thy heart hard and stony . ? he can take away the stony heart , and in the room of it give an heart of flesh , ezek. . . is thy heart barred and shut up against god ? he can open it as well as lydia's , acts . . he opens and none can shut , rev. . . doth thy will hang back ? he can draw thee , joh. . . and reveal such day of power upon thy heart as shall make thee truly willing , psal. . . dost thou go on frowardly in the way of thy heart ? yet he can see thy way and heal thee , isai. . , . dost thou oppose the precious gospel ? yet peradventure he will give thee repentance , tim. . . whatever the obstacle be , he can remove it , he can cast down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every height in the heart , cor. . . and then what obstacles can remain ? now if god do insuperably remove the obstacles of conversion , then he doth insuperably produce the work of conversion . . if god do not work conversion in an insuperable way , then what doth he produce towards it but a mere posse convertere ? according to the remonstrants doctrine , he doth not infuse habits or vital principles of grace , neither will they in plain direct terms assert , that he doth produce actual conversion ; what then doth he produce towards it but a mere posse convertere ? and is not a posse peccare from him also ? voluntatem ( say the remonstrants ) comitatur proprietas inseparabilis , quam libertatem vocamus , à qua voluntas dicitur esse potentia , quae positis omnibus praerequisitis ad agendum necessariis , potest velle & nolle , an t velle & non velle . and again : semper & in omni statu hujus vitae ( ubi legislatio , praemiorum promissio , poenarum interminatio , hortationes , preces & similia locum habent ) voluit deus libertatem voluntati adesse , quâ objectū ab intellectu monstratū velle potest & nolle , aut velle & non velle . surely if the nature and inseparable property of the will be such , and such by the will of god , then according to the remonstrants doctrine , a posse peccare is from god as the author of nature , as well as a posse convertere is from him as the author of grace ; and by consequence it follows , that he doth act as far towards transgression , as towards conversion . no , by no means , will you say , it cannot be ; for god by his commands , promises and the spirit 's motions doth promote conversion , but by his prohibitions , threatnings and the spirit 's counter-motions doth beat back transgression . very well : these things shew that god's actings touching conversion and transgression are not the same as to the manner , nevertheless they still remain the same as to the terminus or product : for after all the commands , promises and motions towards conversion , still the terminus or product is but a posse convertere ; and notwithstanding all the prohibitions , threatnings and motions against transgression , still there is the terminus or product of a posse peccare , and by consequence he acts as far towards transgression as towards conversion . will you yet reply , that god gives a posse convertere , and without this , man could not convert , and when he doth actually convert , god concurrs thereunto . i answer , that according to the remonstrants doctrine , god gives a posse peccare also , and without this , man could not sin ; and when he doth actually sin , god concurrs to the material act thereof , and where then is the difference ? by the doctrine of resistible grace god seems to act as far towards transgression as towards conversion . . if god do not work conversion in an insuperable way , then he works it in a dependent way , putting man's will in aequilibrio , as it were in an eaven ballance , that it may turn or not turn to god ad placitum . now that this last is none of god's method clearly appears , because god ( as beseems his infinite wisdom ) works conversion in such a way , as is most depressive of the creature , and exaltative of himself ; the man ( whom he indeed converts ) doth lick the dust ; the fountain of blood in his nature is broken up , and the superfluity of naughtiness in his life set in order before him ; he falls down in self-abhorrencies , and cannot deny but that he is a beast in his sensual sins , and a devil in his spiritual ; he perceives his spiritual poverty to be extreme ; so many thousand talents owing to divine justice , and nothing at all to pay ; a shameful nakedness in his soul , and not a rag of righteousness to cover it ; as a wretched half-damned creature down he goes to the brink of hell , and from thence be hath a prospect of heaven ; down he goes into the abyss of his own nullity , and from thence hath some glimpses of christ's allness . his first breath of spiritual life is a groaning under the weight of sin : oh! the intimate love of sin , says he , 't will never out unless my heart be broken all to pieces ; oh! the obdurate stone in my heart , it cannot be mollified but by almighty grace ; oh! my dead heart , nothing can quicken it but a resurrection ; oh! my nothingness in spirituals , there must be a creation , or i shall never be any thing ; oh! the miserable down-cast , when i fell from god into my self , i can never get up again unless i be unhinged and unselved , unless the spirit lift me up out of my own iness and egoity ; oh! that i were once out of my own carnal reason , and in the light of life , that i were once out of mine own rebellious will , and in the will of god ; if ever i live , 't is not i but christ in me , if ever i labour , 't is not i but grace in me ; i can write an [ i ] upon nothing but my sins ; if ever i be true to god , 't is the holy anointing ; if ever i be willing , 't is the day of god's power . oh! the cross-bars in my perverse heart , none can shoot them back but the almighty fingers ; oh! the plague of apostasie in my lying heart , nothing can heal it but the holy unction ; if god do not write his law in my heart , there will be nothing but wickedness there ; if he do not let down some holy fire into my affections , there will be nothing but earth there . flesh is grass , and god glory ; man nothing , and grace all ; god's mercy is all , and the willer or runner nothing ; god's encrease is all , and the planter or waterer nothing . thus in conversion all glorying is cut off , and pride stained ; god as a god is very high upon his throne-of free grace , and man as man very low upon the dunghill of his own baseness : the little ones enter into the land of promise , the poor are evangelized , the dry wilderness gapes for distillations of grace , the poor weeping soul ( which bears the precious seed of self-nothingness , and mourns after a supply from free grace alone ) shall be sure of the sheaf of comfort at last . but now if god in working conversion doth only put the will in aequilibrio , whether it will turn or not , then the method is quite another thing : lie not , o man , upon thy face , shake off the dust of creature-weakness , talk no more of thy poverty and wretchedness , cry not out for a resurrection or creation , trouble not the almighty spirit and grace , all 's in thine own power already ; will , and live for ever in the sweat of thine own improvements , nill , and all the power of grace cannot change thee ; will , and take the crown of thy self-differencing glory , ●●ll , and all the breathings and inspirations of the holy spirit must fly away from the birth and from the womb. adam left thee in the common mass , god gives thee the common grace ; but thou , o man , must make thy self differ from others by a right use of that grace which they neglect . beatae vitae firmamentum est sibi fidere ; trust in thy own heart , thy way is in thy self ; thy will is the great umpire , whether thou wilt be god's or not : after all the swasions of precepts and promises , after creating and quickning grace hath done its utmost , after the living spirit hath tried to write the law in thee ; shall all this be something or nothing ? shall the new creature come forth or not ? which shall abide in thy heart , law or lust ? thou thy self must determine the business ; god made the heart and all the wheels therein , but the motion is thine own ; christ hath all the power in heaven and earth , but the actual turn is in thine own hand alone . thus according to this doctrine , man is exalted and god is abased ; free will hath the throne , and free grace waits upon her . man in his first transgression would have been a god in his understanding , and now in his conversion he becomes one in his will , turning the scale of grace one way or other as he pleaseth . . having proved in general that god works conversion in an insuperable way , i procede to prove it in particular with respect to the two instants of conversion . . as to the first instant , god works the habits or principles of grace in an insuperable way ; and to make this appear , . let us compare them with the remonstrants posse convertere . they ( because they would own somewhat more than mere moral grace in regeneration ) tell us , potentiam credendi ante omnia conferri dicimus per irresistibilem gratiam . now if the posse convertere be wrought in an insuperable way , why should not the habits or principles of grace be so wrought , how is the wills liberty impeached by the one more than by the other ? which way can the will resist the infusion of the one more than of the other ? i know no difference between them as to these things : wherefore ( supposing what i have proved before , that there are such habits of grace ) it follows that they are wrought in an insuperable way . . there is in man's soul an obediential capacity to receive the habits or principles of grace ; there is a capacity , and therefore god ( who fills all things ) can fill it ; there is an obediential capacity , and therefore god , when ever he fills it , fills it in an insuperable way : for this obediential capacity is no other than that , whereby the soul , as to the receiving of gracious principles , stands in obedience to god's power , and as it stands in obedience to god's power , it cannot resist . to have an obediential capacity and not stand in obedience to god's power , is one contradiction , and to stand in obedience to gods power and yet to resist , is another : wherefore the soul receiving gracious principles from god in its obediential capacity , receives them in such a way as excludes resistance . add hereunto , that if the infusion of gracious principles can be hindred , then it must be hindred either by the habitual pravity of the soul , or by the sinful act of the will ; but neither of these can do it : not the habitual pravity of the soul , for then it should hinder always and in all persons ; for it is in all , and whilest it is there , it hinders , and whilest it hinders , it cannot be removed , because there is no other way of removing it but by those gracious principles , and by consequence there should be no capacity at all in the soul to receive gracious principles ; nor yet can the sinful act of the will hinder it , for the will doth not receive gracious principles by its act , and those which it doth not receive by its act , it cannot refuse by its act ; but it receives them in its obediential capacity , and therefore in an insuperable way . . the covenant of grace evidences this to us . i shall instance in two famous places ; the one is that , a new heart will i give you , and a new spirit will i put within you , i will take away the stony heart out of your flesh , and give you an heart of flesh ; i will put my spirit within you , and cause you to walk in my statutes , ezek. . , . the other is that , i will put my laws in their inward parts , and write them in their hearts , and will be their god , and they shall be my people , jer. . . these promises do most signally set forth the production of gracious principles ; here 's the principles themselves , a new heart and a new spirit ; here 's the principal efficient of them , the holy spirit of god ; here 's a remotion of the obstacles unto them , the taking away the heart of stone ; here 's the next immediate capacity of receiving them , an heart of flesh ; here 's the way or manner of producing them , a writing the law in the heart ; here 's the effectual fruitfulness of them , a causing to walk in god's statutes ; and here 's the crown or glory of all , god will be their god and they his people . now when there is a worker such as the almighty spirit , a remotion of the obstacles such as the stone of hardness , an immediate capacity such as an heart of flesh , a way of working such as the intimate impression of truth , a fruit proceding such as obedience to god's statutes , and a crown of all such as an interest in god ; how can the grace be less than insuperable ? you will say , these promises were not made to the gentiles , but to the jews , and not to any singular persons among them , but to the whole nation . i answer ; these promises extend not only to the jewes but to the gentiles ; for these are promises of grace founded in christ , and in christ jew and gentile are all one , gal. . . so one , that the gentiles are of the same body and partakers of the promise , eph. . . indeed before the middle wall of partition was broken down , they were strangers from the covenant of promise ; but that being gone , they are fellow-heirs partaking of the root and fatness of the olive . neither do these promises extend to all the nation of the jews , but to the true israel , the elect people of god , whether they be jews or gentiles ; for in them only are these promises fulfilled : had these been made to all the jews , the true god would have fulfilled them in every jew . you will say , no , god's truth doth not exact such a performance , for he promised to do these things not absolutely but conditionally , so as men did not resist the operations of his grace . i answer ; if god only promise these things shall be done , so as men do not resist , then these promises run thus ; if thy stony heart do not resist , i will give thee an heart of flesh ; if thy old heart do not resist , i will give thee a new one ; if thy own spirit do not resist , i will give thee my spirit ; and if the law of sin do not resist , i will give my laws into thy heart . which interpretation doth utterly evacuate the glory and power of these promises ; for to be sure that stone , that old heart , that spirit of our own , that law of sin in us , will ( what it can ) resist the operations of grace . you will say , god gives unto man a posse convertere , a supernatural faculty whereby he is able to turn unto god : now god promises to do these things , not so as men in their mere naturals do not resist , but so as men furnished with that supernatural power do not resist . i answer ; two things overthrow this interpretation . . in the text it self there is not a tittle of such a condition of non-resistency , nor of such a supernatural power of conversion ; nay on the contrary , in stead of the condition of non-resistency , it speaks of a stony heart ( which is a principle of resistency ) to be removed ; instead of a supernatural power of conversion , it implies an old heart ) which is powerless in the things of god ) to be made new . . if god promise to do these things so as men , furnished with supernatural power of conversion , do not resist , then there is such a supernatural power in men before these things be wrought in them , that is , before there be a new or soft heart , whilest the heart is old and stony , there is such a supernatural power in them ; which assertion is , as i take it , . against scripture ; that divides all men into two ranks , they are clean or unclean , new creatures or old , spiritual men born of the spirit , or natural men born of the flesh ; but this assertion ushers in a middle sort of men such as hang by a posse convertere between nature and grace ; with the natural man they have an old stony heart , and with the spiritual man they have a new supernatural power ; in the frame of their heart they are no better than natural , and in their supernatural power they are little less than spiritual . . 't is against reason . all powers in the rational soul flow out of life ; the power of knowing and embracing natural good things flows out of the natural life of the soul , and the power of believing and receiving spiritual good things flows out of the supernatural life of the soul ; but this assertion supposes a supernatural power of conversion without any vital root ; nothing of a new heart or spirit , and yet a supernatural power of conversion : wherefore rejecting these interpretations i conclude , that those promises import the production of gracious principles in an insuperable way . . the production of gracious principles is in scripture set out in such glorious titles as do import insuperable grace , 't is a creation , eph. . . 't is a generation , jam. . . 't is a resurrection , eph. . , . 't is a traction , joh. . . 't is an opening of the heart , act. . . 't is a translation into christs kingdom , col. . . now if this be not insuperable grace , then there may be a creation on god's part , and no new creature on mans ; a generation on gods part , and no child of grace on mans ; a resurrection on gods part , and nothing quickened on mans ; a traction on gods part , and nothing coming on mans ; an opening on gods part , and all shut on mans ; and a translation on god's part , and no remove at all on mans ; and why then should such stately names of power be set on the head of resistible grace ? you 'l say , all these are but metaphors ; very well , but metaphors are metaphors , that is , they carry in them some image or resemblance of the things themselves , but there is not the least shadow of likeness or similitude between these things and resistible grace . what shadow of creation in that which a creature may frustrate ? what of generation in that which produces nothing at all ? what of resurrection when the dead need not rise ? what of traction when there is no coming upon it ? what of opening when there is a heart still shut up ? what of translation when there is no remove by it ? take away the infallible efficacy of grace , and it can be none of all these , no , not so much as metaphorically , because it hath no print of likeness thereunto . . the scripture doth not only set out conversion under the glory of metaphors , but in plain terms it stiles it a work of power ; the gospel comes in power and in the holy ghost , thess. . . and in the demonstration of the spirit and power , cor. . . there is power in it , nay , excellency of power , cor. . . nay , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exceeding greatness of power , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the working of the might of power , such as raised up jesus christ from the dead , eph. . , . the entire words runs thus ; what is the exceeding greatness of his power towards us who believe according to the working of his mighty power , which he wrought in christ when he raised him from the dead : the apostle here doth not only denote gods power towards believers , but also gods power in making them such . as there is exceeding greatness of power towards believers , so those believers did believe according to the working of his mighty power such as raised up christ from the dead . every way a believer in fieri and in facto esse is surrounded with power and excellent greatness of power ; oh! what rare eloquence ? what high strains are here ? too much and too high in all reason for resistible grace : if the weakness of god be stronger than man , surely the power of god in its might and excellency put forth for the production of gracious principles cannot be resisted and overcome by him . . the heart which hath gracious principles in it is god's tabernacle , and all god's tabernacles have been built in a sure way , such as cannot fail of the effect . god ( besides the natural tabernacle of his eternity ) hath in his condescending grace been pleased to have three tabernacles built for him ; first he had a worldly tabernacle or sanctuary , heb. . . and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he tabernacled in our flesh , joh. . . and last of all , he hath a tabernacle in the hearts of men , a sanctuary , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them , that is , in the midst of their hearts , ezek. . . the heart , which hath gracious principles in it , is god's tabernacle : hence god says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will indwell in them , cor. . . now god himself undertook that all these tabernacles should be built : as for the first , god took care to have it made exactly to a pin ; as for the second , god engaged that a virgin should conceive and bring forth immanuel ; as for the third , god binds himself in a promise to raise up the tabernacle of david , amos . . that is , to convert the gentiles ; for so it is interpreted , acts . , , . new creatures are the tabernacle of david ; there is david the man after god's own heart ; there christ , the true david , dwells in the heart by faith and love. again , god says , i will set my sanctuary in the midst of them , ezek. . . that is , i will by my sanctifying grace turn their hearts into an holy place for my own habitation . moreover , all the tabernaoles of god have been made in a sure way , because they have been made through the overshadowing presence of the holy spirit . as for the first , the master-workman of it was bezaleel , a man ( as his name imports ) in the shadow of god , filled full of the spirit of god , in all wisdom for the doing of the work . as for the second , there is a bezaleel too , the holy ghost comes upon , and the power of the highest overshadows the blessed virgin , and so the holy thing , the pure flesh of christ , was formed in her womb , luk. . . and as for the third ; there bezaleel again ; they that dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his shadow shall return , hos. . . the holy ghost comes upon the soul , and the power of free grace overshadows it , and and so christ or the holy thing is formed therein . what is said of the apostles as to their sacred function , the holy ghost came upon them , acts . . the same is true of all true christians as to their spiritual generation : thus whilest peter spake , the holy ghost fell on them , acts . . by his grace making them an habitation of god. lo , i come , and i will dwell in the midst of thee , zach. . . he comes by his spirit ; and makes their hearts a sanctuary for himself : thus this tabernacle is built in a sure way , because pitched by god himself ; but now if all the operations of grace be resistible , what becomes of this tabernacle ? god may raise and raise by all the operations of his grace , and yet the tabernacle not go up ; the holy ghost may overshadow mens souls , and yet no christ be formed in them ; a holy place in mens hearts may be sought for the lord , and none at all found . all these precious promises of condescending grace may fall to the ground . you will say , what remedy for all this ? god will not dwell in men whether they will or not : very true ; but if almighty power connot make men willing , what can do it ? christ received gifts for men , yea , for the rebellious also , that the lord god might dwell among them , psal. . . observe , 't is for the rebellious also ; not that god doth dwell in them as such , but that by his gifts of grace he turns rebellious hearts into gracious , and so comes and dwells in them as his own tabernacle . wherefore i conclude that god works the principles of grace in an insuperable way . . as to the second instant of conversion , god works actual conversion also in an insuperable way ; so that sooner or later it always takes effect . and this will appear . from the vitality of gracious principles as backed with auxiliary grace ; there is a divine vigor in these principles , these are a well of living water ready to spring up , a seed of god ready to shoot forth , and a beam of the divine nature ready to sparkle out ; wherefore when auxiliary grace stirs up this well of living water , bedews this seed of god , and blows up this beam of the divine nature , it is no wonder at all , that actual conversion should infallibly follow . auxiliary grace stirs up the principles of grace , these stir up the soul , and that by virtue of both the former stirs up it self unto actual conversion ; and so actual conversion comes forth into being . . from the insuperability of grace in the illumination of the understanding . god doth enlighten the understanding in an irresistible way , he shines into the heart , he puts wisdom into the hidden parts , who teaches like him , job . ? he teaches with a strong hand , isai. . . he teaches in the demonstration of the spirit and power , cor. . . a demonstration is such a thing as cannot be resisted by the mind of man ; and of all demonstrations , the demonstration of the spirit is most invincible . now if the understanding be irresistibly enlightned , then the will ( as i have before proved ) doth infallibly follow it ; they that know god's name will trust in it ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will come to jesus christ ; truth , if but rightly known , will make us free ; true wisdom dwells with prudence , and practically leads in the way of righteousness ; 't is a suada to the will , and draws it home to god in actual conversion . . from those scriptures which set forth god as the author of actual conversion . he gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the actual believing , phil. . . he grants repentance unto life , acts . . he works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very act of willing , phil. . . he causes to walk in his statutes , ezek. . . in every true convert there is more than a mere man , the grace of god is to be seen in him , acts . . there is god in converting paul , gal. . . in the temple of the new creature every thing speaks of his glory , every holy breath in the will must praise the lord as its author : if god did not work the very act of willing , then ( which i tremble to utter ) all the prayers made to him for converting grace are but god-mockeries ; all the praises offered up to him for the same are but false hallelujahs ; then they which glorified god in converting paul , glorified but an idol of their own fancy ; they which glorified god in the repenting gentiles , acts . . offered but a blind sacrifice . when we pray , that god's kingdom should come into our hearts , we do not mean that god should put our wills in aequilibrio , but our wills should be subdued under god's . when david and his people offered willingly unto god , he falls into a kind of extasie ; who am i , and what is my people , chron. . ? and , thine , o lord , is the greatness , and the power , and the glory , and the victory , ver. . even the victory over hearts ; and , all things are of thee , ver. . not only our gold and silver , not only our hearts and wills , but our very actual willingness also . you will say , all this is true ; god works the very act of willing , but not insuperably , but so as men do not resist the work of grace . but what 's the meaning of this ? god works the will , so as men do not resist ; not to resist is to obey : wherefore the plain meaning is , god works the act of willing , so as men do will , which is very absurd ; because it makes the very same act of willing to be the condition of it self . again ; what is it for god to work the act of willing , so as men do not resist , but to work it in a way of dependence upon man's will ? and what is that but to contradict the apostle , who saith , that god works the act of willing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of his own good pleasure ; if he do it of his own good pleasure , surely not in a way of dependence upon man's will , but in a glorious insuperable manner . . from those scriptures whose truth is so founded upon insuperable grace , that it cannot stand without it . turn thou me , and i shall be turned , jer. . . turn us unto thee , o lord , and we shall be turned , lam. . . if man's actual turn do not infallibly follow upon god's turning grace , what truth is there in these [ and 's ] which couple both together ? other sheep i must bring , ( saith christ ) and they shall hear my voice , joh. . . and , which agrees with it , the salvation of god is sent to the gentiles , and they will hear it , acts . . what connexion is there betwixt christ's bringing and man 's hearing , or betwixt salvation sent and man's hearing without insuperable grace ? again ; god says , i will put my spirit within you and you shall live , ezek. . . and i will put my spirit within you , and cause you to walk in my statutes , ezek. . . what necessity of life or obedience in them , if the holy spirit be given in a resistible way ? again ; god says to christ , thou shalt call a nation , and nations shall run unto thee , isai. . . and the church prays , draw me , we will run after thee , cant. . . where 's the truth of these propositions , if god's calling and drawing do not infer man's running ? again david prays , teach me , o lord , the way of thy statutes , and i shall keep it unto the end ; give me understanding , and i shall keep thy law , psal. . , . where 's the consequence of david's obedience upon god's teaching , if grace be superable ? moreover , god says , i will be as dew to israel , he shall grow as the lilly , and cast forth his roots as lebanon , his branches shall spread , and his beauty shall be as the olive-tree , hos. . , . here 's israel very florid , but that which secures all is insuperable grace ; nothing could hinder their spiritual prosperity , who had god for their dew ; i say , nothing , not lusts ; for ephraim shall say , what have i to do with idols , ver. ? not backslidings , for god says , i will heal their back-slidings , ver. . not barrenness , for god tells them , from me is thy fruit found , ver. . not deadness , for they shall revive as the corn and grow as the vine , ver. . but if the work of grace may be frustrated , then there is no certain root for all this holy fruit to stand upon . . from those scriptures which set forth actual conversion as a work of power , thy people shall be willing in the day of thy power , psal. . . god fulfils the work of faith with power , thess. . . the principle of faith is incomplete without its act , but god by his powerful grace actuates it in us . when our saviour christ told his disciples , that it was easier for a camel to go through a needles eye , than for a rich man to enter into gods kingdom , they cried out with amazement , who then can be saved ? but our saviour unties the knot thus ; the things that are unpossible with men , are possible with god , luk. . , , , . god by the power of his grace can fetch off the world , the camels bunch , from the heart , and so make it pass as it were through the needles eye into the kingdom of god. but now the assertors of resistible grace may turn the words thus ; the things which according to the ordinary working of grace are impossible with god , are possible with men ; that crowning work of actual conversion , which is too hard and heavy for god's free grace is absolved and dispatched out of hand by man's free will. in the parable of the lost sheep , we find god going after it until he find it , & then laying it upon his shoulders , luk. . , . he goes after it in the means of grace , he finds it by the intimate inshinings of his spirit , and he lays it upon the shoulders of his power , that he may bring it home to himself in actual conversion . but now if grace be resistible , the almighty shoulders are only put under mans will to bear it up in aequilibrio , to see whether it will go home to god or not ; it may be it will , it may be it will not : gods power doth but attend on man's will as the umpire of all . . from those scriptures which shew forth actual conversion as a conquest . thanks be to god ( saith the apostle ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that triumpheth us in christ , cor. . . that is , that subdues us to the gospel , and makes us instruments of his grace to subdue others thereunto . christ rides upon his white horse , the word of truth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conquering and to conquer , rev. . . he leads captivity captive , psal. . . those men , which were captives to sin and satan before , now become captives to his spirit and grace , and as captives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he translates them into his own kingdom , col. . . he carries them away out of the native soil of their corruption , into the land of uprightness ; and ( which further shews the insuperability of this conquest ) he binds the strong man and spoils his goods , matth. . . he casts down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every height , and captivates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every thought to the obedience of christ , cor. . . and that this may be surely effected , there are weapons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mighty to god , ver. . to accomplish his will in that behalf , he circumcises , or ( as the septuagint hath it ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he purges the heart round about , deut. . . he baptises it with the holy ghost and fire , matth. . . fire-like he purges out the dross , and converts the heart into his own nature in a glorious way ; he causes men to walk in his statutes , ezek. . . oh! what words of power ? what triumphs of free grace are these ? here 's the day of gods power ; here 's the jerusalem above , the mother of true freedom . neither is there any shipwrack of humane liberty in all this , for god can change the unwilling will into a willing will ; or else ( which is durus sermo ) he , that made free will , cannot have mercy upon it ; he , that made the horologe of the heart and all its pins , cannot move the wheels . but if god work conversion in a resistible way , then free grace must lose its triumph , and free will must take the crown ; free grace works only a posse convertere , and free will completes it in an actual conversion ; free grace may set the will in aequilibrio , and that 's all , but free will must do the business , and that in a self-glorying way , not in the humble posture of the apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , looking off from our selves to jesus the author and finisher of our faith , heb. . . but in the proud posture of the pharisee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , standing to himself , luk. . . free grace must not act or move the will unto actual conversion ; for all action or motion of the will , so far as it is action or motion , is a determination thereof , and a determination from grace cannot ( according to the remonstrants doctrine ) consist with the liberty of the will : wherefore free grace having set the will in aequilibrio must act or move no further , but leave it to move and determine it self in actual conversion , that is , in plain terms , give up the crown and glory of all unto it . but how absurd is this ? god says , no flesh shall glory in it self , and shall man's will vaunt it thus ? god says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have left or reserved so many to my self , rom. . . and shall free will say so ? christ's manhood did not anoint it self , and shall free will turn it self ? god by his grace begins to build a tabernacle for the spirit , he begins in the understanding by illumination , in the affections by holy motions , and in the will by a posse convertere ; and is he not able to finish the work by an actual conversion ? all nations ( saith the prophet ) are but as a dust of the ballance to him , isai. . . and by the same reason , all their wills are but as the dust of the ballance to his will ; and shall this small dust turn the scales in the weighty business of conversion ? nay , shall it do so , after creating , regenerating , quickning , captivating , conquering , translating , renewing , drawing , powerfully working grace hath done its utmost ? surely it cannot be : wherefore i conclude , that god works actual conversion in an insuperable way . having thus debated the manner of conversion , i procede to the last thing proposed , viz. quaere . whether the will of god touching conversion be always accomplished therein ? for answer whereunto , i must first lay down a distinction as a foundation . god may be said to will the conversion of men two ways ; either by such a will as is effective and determinative of the event , or by such a will as is only virtual and ordinative of the means tending thereunto : both parts of this distinction are bottomed upon scripture . . god wills the conversion of some by such a will as is effective and determinative of the event . there are some chosen to holiness , eph. . . called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to purpose , rom. . . predestinated to be conformed to christs image , ver. . begotten of god's own will to be first-fruits to him , jam. . . and within that election of grace which doth ever obtein , rom. . , . touching these the will of god is effective and determinative of the event , in these conversion is wrought after an irresistible and insuperable manner . . god wills the conversion of others by such a will as is only virtual and ordinative of the means tending thereunto . thus god would have healed israel , hos. . . thus god wills the turning of the wicked , who yet dieth in his sin , ezek. . . because the true tendency of the means is to heal and turn them . thus the apostle asserts , that god will have all men to be saved , and to come to the knowledge of the truth , tim. . . in which place , as i take it , the word [ all ] extends further than to the elect ; for those words of the apostle are laid down as a ground of that exhortation to pray for all men , ver. . and that exhortation to prayer extends further than to the elect : wherefore the [ all ] whom god would have to be saved , being parallel and coextensive to the [ all ] whom we are to pray for , must also extend beyond the elect. wherefore i conceive that the latter part of the words , viz. [ and to come to the knowledge of the truth ] is a key to the former , viz. [ that god would have all to be saved . ] god would have all to be saved , so far , as he would have all to come to the knowledge of the truth , and he would have all to come to the knowledge of the truth , so far , as he wills means of knowledge unto them ; for the true end and tendency of the means ( and that from the will of god ordaining the same thereunto ) is that men might be turned and saved ; wherefore in respect of that ordination god may be truly said by a kind of virtual and ordinative will to will the turning and salvation of all men . this i shall explain . with reference to those in the bosom of the church . . with reference to those out of it . . god by a virtual or ordinative will doth will the turning and salvation of all men within the bosom of the church ; for they have jesus christ set before their eyes , and what was the true end of christ's coming , but to turn every one from his iniquities , acts . ? they have the gospel preached unto them ; there we have god spreading out his hands all the day , standing and knocking at the door of the heart , crying out with redoubled calls , turn ye , turn ye , why will ye die ? wooing and beseeching men , be ye reconciled unto me ; making his salvation bringing grace appear unto all men , even to the non-elect themselves , and causing the kingdom of god to come nigh unto men , even to such as for the rejection thereof have the dust of their city wiped off against them ; and what is the meaning of all this , if god no way will their conversion ? take away god's ordinative will , and then god ( as to the non-elect ) spreads out his hands of mercy that he may shut them ; knocks , that he may be barred out ; cries and beseeches , that he may not be heard ; makes his grace appear and kingdom come nigh , that it may be rejected , and not received : all which is to evacuate scripture and put a lye upon the offers of grace . neither will it salve the business , to say , there is a voluntas signi in all this ; for what is voluntas signi , if it be not signum voluntatis ? if it be only an outward sign or appearance , and there be no counterpane or prototype thereof within the divine will , how is it a true sign ? which way could it be breathed out from god's heart ? when god makes his great gospel-supper , and says , come , for all things are ready , he is not , he cannot be like him with the evil eye , who saith , eat and drink , but his heart is not with thee , prov. . , . no , god's heart goes along with every offer of grace ; he never calls but in a serious manner : and therefore unbelieving and impenitent persons are in scripture said , not only to reject the means ; but to receive the grace of god in vain , cor. . . to reject the counsel of god against themselves , luk. . . and to make god a lyar joh. . . as if he meant not really in the offers of his son jesus christ. when god threatned the jews with his judgements , they belied the lord , and said , it is not he , jer. . . and when god offers men grace in the gospel , they by their unbelief belye the lord and say , it is not he ; 't is but only the minister or outward sign , god's heart or mind is not in it . under such weighty words as these doth the scripture set out the rejection of means , because of god's ordinative will ' that god who will one day mock at the rejecters of his call , prov. . . doth not now mock them in the grace of his call ; the true end of his call is their conversion , & that that end is not attained , the only reason lies within themselves in their own corrupt unbelieving hearts . moreover it is worthy of our consideration , that those scriptures ( which the remonstrants urge to prove that all the operations of grace , even those in the very elect who actually turn unto god , are resistible ) do signally set forth this ordinative will of god : as first they urge that matth. . . o jerusalem , jerusalem ! thou that killest the prophets and stonest them which are sent unto thee , how often would i have gathered thy children together , even as an hen gathereth her chickens under her wings , and ye would not : here , say they , is resistible grace . very well ; but what grace doth the text speak of ? it speaks only of the grace afforded to those jews which were never gathered or converted thereby , but not a tittle of the grace afforded to those jews which were thereby actually gathered or converted ; and how then can it prove , that this latter grace ( of which it speaks not at all ) was resistible ? if it prove this grace resistible , it can be upon no other ground but this only , that the grace afforded to the jews which were not gathered , and the grace afforded to the jews which were gathered was one and the same : but how can that be made good ? can that text assert an equality of grace to both sorts of jews , which speaks only of the grace afforded to one of them , viz. to the ungathered ones ? 't is impossible : but if it be not the truth of the text , is there yet any truth in the thing ? had all the jews equal grace with the jews given to christ , with the jews drawn by the father , with the jews chosen out of the world ? 't is incredible . the remonstrants allow that god doth irresistibly enlighten the understanding , excite the affections , and infuse a posse convertere into the will ; but was it thus with all the jews ? were the blind leaders of the blind thus enlightned ? were the malicious scorners thus affected ? were those which could not believe , joh. . . endued with a posse convertere ? it cannot be . wherefore this text speaking only of the grace given to the ungathered jews , proves not the grace given to the other jews to be resistible , but it genuinely proves a will in god to gather them all under his wings of grace ; i say , a will in god , for it cannot be interpreted of christ's humane will ; for the gathering willed was not only a gathering by christ's ministry , but by the mission of prophets before his incarnation , to which christ's humane will could not extend , because not then in being : wherefore this will is god's ordinative will , imported in the ministery of christ and the prophets , the proper end & tendency whereof was to gather them into the bosom of his grace . this calvin in his commentaries upon this place calls , mirum & incomparabile amoris documentum ; and withal adds , significat nunquam proponi nobis dei verbum , quin ipse maternâ dulcedine gremium suum nobis aperiat . again , they urge that isai. . . i have spread out my hands all the day unto a rebellious people ; but this place speaks only of the grace afforded to the rebellious , and therefore it proves not that the grace afforded to the elect was resistible . neither is it imaginable , that the same measure of grace is signified in this expansion of god's hand , as in the revelation of his arm , isai. . . the apostle quoteth this place , rom. . . yet withal asserts , that there was a remnant according to the election of grace , rom. . . not a remnant according to the better improvement of the same grace , but a remnant according to the election of grace ; such as pure grace had reserved to it self , by those special operations which were not vouchsafed to the blinded ones , ver. . god's stretching out his hands is all one with his call , prov. . . but all men are not called after the ●●me rate as the called according to purpose : wherefore this place proves not , that the workings of grace as to the elect are resistible ; but that the offers of grace as to the non-elect are serious , god in the means really spreading out his arms of grace unto them . again ; they urge that of our saviour , these things i say that you might be saved , joh. . . which words were spoken to them , which would not come to christ , ver. . but that the holy spirit spake as inwardly and powerfully to them , as to the elect who hear and learn of the father , what chymistry can extract it out of this text ? or from what other scripture can it be demonstrated ? god commands the light to shine out of darkness in some hearts , cor. . . but doth he so in all ? whence then are those blinded ones , ver. ? if there be any such , where is the remonstrants equality of grace ? where , when they say , that illumination is wrought irresistibly ? these things cannot consist together . wherefore our saviours words shew not forth the weakness or superableness of grace as to the elect , but the true end and scope of christ's preaching as to the non-elect ; what he spake to them was in order to their salvation . again ; they urge that , the pharisees and lawyers rejected the counsel of god against themselves , being not baptized of him , that is , of john , luk. . . here , ( say they ) is their thesis in terminis : but this place is so far from proving that the internal grace vouchsafed to the elect is resistible , that from hence it cannot be proved , that these rejecters had any workings of internal grace at all in them : for internal grace runs in the veins of ordinances , and the ordinance here spoken of was john's baptism , and that these rejecters would not partake of at all ; for so saith the text , they were not baptized of him , and then which way should they come by internal grace ? could they have it quite out of god's way ? no , surely , there is little or rather no reason to imagine that these rejecters so far scorning god's ordinance , as not so much as outwardly to be made partakers thereof , should yet have the workings of internal grace in them . but suppose they had some internal working , must it needs be the baptism of the holy ghost and fire , such intimate and powerful working as is in the elect ? not a tittle of this appears in the text : wherefore this place proves not that the working of grace in the elect is resistible , but it signally shews forth the nature of divine ordinances . every ordinance is an ordinance from the will of god ; 't is an appointment dropt down from heaven ; 't is divinely destinated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for edification and not for destruction ; 't is the place where god records his name ; 't is the way where god would be met withal ; 't is the oracle where god would be heard ; 't is a kind of tabernacle of witness where god attesteth the riches of his grace . john's baptism was not a mere external sign or shadow , but imported god's ordinative counsel to bring men to repentance ; 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to repentance , as its proper end , matth. . . gospel-preaching is not a mere sound or voice of words , but it importeth gods ordinative counsel to turn men unto himself . hence every true minister is said to stand in gods counsel , and for this very end , to turn them from the evil of their doings , jer. . . every ordinance speaks an ordinative counsel for some spiritual end , a serious ordination for the good of souls . oh! that every one would think so indeed , how surely would they find that god is in it of a truth ; whosoever comes to an ordinance so thinking , justifies gods institution and meets his benediction ; but he who comes and thinks otherwise , doth by that very thought forsake the ordinance of his god , and reject his counsel , though not in so high and gross a manner as the pharisees and lawyers did , who would not so much as outwardly partake of john's baptism . again ; they urge that , what could have been done more to my vineyard , that i have not done in it ? wherefore when i looked that it should bring forth grapes , brought it forth wild grapes ? isai. . . here ( say they ) were omnia adhibita , not a tantillum gratiae wanting ; here seems to be the ultimus conatus , the utmost acting of grace , even equal to those operations of grace which were in the converts of the jewish church , and that upon a double account ; first because god says , what could be done more ? secondly , because god had done so much that he expected the grapes of holiness and obedience from them ; and yet after all this they brought forth wild grapes : hence the remonstrants conclude , that conversion is wrought in a resistible way . i answer ; those which will take the true measure of the grace set forth in this text , must first consider to whom this grace was afforded ; 't was to the jewish church in common , even to every member thereof : this granted , as it cannot be denied , i procede to answer , first as to that expression , what could have been done more ? either the meaning of it is , what could have been done more in a way of internal grace , or else it is , what could have been done more in a way of external means ; the first cannot be the meaning , that god could do no more in a way of internal grace ; if god had said so in that sence , the jewish church might have aptly answered , lord ! couldst thou not write the law in every heart ? couldst thou not make a new heart in every one of us ? o how many unregenerate souls are there found in me ! but if not that , lord ! couldst thou not at least have inwardly enlightned every one ? couldst thou not have given him some inward dispositions to conversion ? o how many ignorant souls are there , which call evil good and good evil , and put darkness for light and light for darkness , isai. . ! these are not so much as inwardly inlightned : o! how many atheists are there which jear and scoff at the threatnings of god , saying , let him hasten his work that we may see it , let the counsel of the holy one draw nigh , that we may know it , ver. . these are so far from any dispositions to conversion , that they scarce have the sense of a deity in them . lord ! thou , who didst plant me a vineyard or visible church , couldst have planted saving graces in every heart ; thou , who didst gather out the stones of publick annoyance out of me , couldst have took away the privy stone of hardness out of every heart ; doubtless thou art almighty and therefore thou canst do it ; thou art true , and therefore thou wilt do it , if thou hast said it . hence it appears , that that expression [ what could have been done more ? ] relates not to internal grace , but external means : 't is as if god had said , o israel ! i have planted thee in a canaan , i have set thee my only visible church in the world , i have manured thee by my prophets , i have betrusted thee with the lively oracles of my law , i have fenced thee in with my waky providence and protection ; what nation is there so great , who hath me so nigh unto them , who hath judgments and statutes so righteous ? what national or church-privilege is there yet behind ? what could have been done more for a church under the legal pedagogy and before the messiah's coming in the flesh ? this i take to be the proper meaning of the words . secondly , as to god's expectation , neither doth that imply that there were omnia adhibita ; for when god came and sought fruit on the fig-tree , the seeking there was as much as the expecting here , and yet there were not omnia adhibita , no , not as to external means ; for after his seeking , he digged about it and dunged it , that it might be fruitful , luk. . , , , . now by all this it appears , that that parable of the vineyard proves , not that the internal grace afforded to those jews which were thereby converted was resistible ; but it proves that the proper end and tendency of the means afforded to the jewish church , was that they might bring forth good fruits to god , and in respect of that ordination god is said to expect those good fruits from them . . god by a virtual or ordinative will doth will the turning and salvation even of the very pagans . according to that will , god would ( as i have before laid down ) be seen in every creature , sought and felt in every place , witnessed in every shower and fruitful season , feared in the sea-bounding sand , humbled under in every abasing providence , and turned to in every judgment . this the very philistines saw by the light of nature ; give glory to god ( say they ) peradventure he will lighten his hand from off you , sam. . . also the ninevites counsel was , to cry mightily to god and turn from their evil ways , who can tell ( say they ) if god will turn and repent , jonah . , . in a word ; the meaning of all god's works is that men should fear before him , eccles. . . the goodness and patience of god leads them to repentance , rom. . . hence the apostle tells us , the lord is long-suffering to us ward , not willing that any should perish , but that all should come to repentance , pet. . . mirus hîc erga humanum genus amor ( saith calvin on the place ) quòd omnes vult esse salvos , & ultrò pereuntes in salutem colligere paratus est . god in indulging his patience and long-suffering to men , doth virtually will their repentance and salvation . i know some interpret this place otherwise : god is long-suffering to us , that is , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the former verse , not willing that any ( viz. of us ) should perish , but that all ( viz. of us ) should come to repentance . but i conceive that there is no necessity at all that the text should be so straitned , nor yet congruity for long-suffering towards the beloved , that they ( who have already repented ) should come to repentance : neither doth this answer the scope of the place , which asserts , that god is not willing that any should perish , but that all should come to repentance , upon this ground , because of his long-suffering ; and his long-suffering extends to all , and in that extent its true end and scope is to lead them to repentance and salvation . wherefore the meaning is , god is long-suffering to us , not to us beloved only , but to us men , not willing our perdition but repentance : the true duct and tendency of his long-suffering is to lead men to repentance and salvation ; and therefore in willing that long-suffering , he doth virtually and ordinatively will their repentance and salvation . having thus at large laid down this distinction with its parts , my answer to the quaere proposed is this ; god's will of conversion , as effective and determinative of the event , is accomplished in the actual conversion of all the elect by insuperable grace ; and god's will of conversion , as virtual and ordinative of means , is accomplished in this , that there is a serious exhibition of the means in order to conversion , as their proper end , and that that end ( but for man's voluntary corruption ) would be thereby attained , even in all . finis . notes, typically marginal, from the original text notes for div a -e st. aust. conf. lib. . cap. . notes for div a -e theoph. on matth. . pars prima quast . . art. . de prad . cap. . de grat. & liber . arbitr . de praed . disp. . de grat. & lib. arb. li. . de praed . cap. . opusc. . de prad . sanct. cap. , notes for div a -e hypognost . li. . de voc. gent. li. . cap. . notes for div a -e aust. li. . de gen. contr . ma● . cap. . ambr. h●●●m li. . cap. . notes for div a -e plat. in timao . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wisd. cap. . . notes for div a -e rob. sar. de ver. grat. . adv. merc. li. . cypr. de nativ . christi . racov. catech . de mort● christ. super cant. serm. . com. in galat. cap. . ambr. li. . luc. cap. . notes for div a -e act. synod . in art. . & . de concordiâ , cap. . tract . in joh●● . ●● . rhet. li. . cap. . act. synodal . art. & . theomachia autexousiastikē: or, a display of arminianisme. being a discovery of the old pelagian idol free-will, with the new goddesse contingency, advancing themselves, into the throne of the god of heaven to the prejudice of his grace, providence, and supreme dominion over the children of men. wherein the maine errors of the arminians are laid open, by which they are fallen off from the received doctrine of all the reformed churches, with their opposition in divers particulars to the doctrine established in the church of england. discovered out of their owne writings and confessions, and confuted by the word of god. / by iohn owen, master of arts of queens colledge in oxon. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) theomachia autexousiastikē: or, a display of arminianisme. being a discovery of the old pelagian idol free-will, with the new goddesse contingency, advancing themselves, into the throne of the god of heaven to the prejudice of his grace, providence, and supreme dominion over the children of men. wherein the maine errors of the arminians are laid open, by which they are fallen off from the received doctrine of all the reformed churches, with their opposition in divers particulars to the doctrine established in the church of england. discovered out of their owne writings and confessions, and confuted by the word of god. / by iohn owen, master of arts of queens colledge in oxon. owen, john, - . [ ], p. printed by i.l. for phil. stephens, at the golden lion in pauls church-yard, london : . first two words of title in greek characters. running title reads: a display of arminianisme. annotation on thomason copy: "aprill ". reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic 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should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -- apologetic works -- early works to . arminianism -- controversial literature -- early works to . free will and determinism -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - david karczynski sampled and proofread - david karczynski text and markup reviewed and edited - pfs batch review (qc) and xml conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : or , a display of arminianisme . being a discovery of the old pelagian idol free-will , with the new goddesse contingency , advancing themselves , into the throne of the god of heaven to the prejudice of his grace , providence , and supreme dominion over the children of men . wherein the maine errors of the arminians are laid open , by which they are fallen off from the received doctrine of all the reformed churches , with their opposition in divers particulars to the doctrine established in the church of england . discovered out of their owne writings and confessions , and confuted by the word of god. by iohn owen , master of arts of queens colledge in oxon. produce your cause , saith the lord , bring forth your strong reasons , saith the king of iacob : isa . . . woe unto him that striveth with his maker , let the pot sheards strive with the potsheards of the earth : chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . constant : apud socrat. lib. . cap. . london printed by i. l. for phil. stephens , at the golden lion in pauls church-yard . . to the right honovrable the lords and gentlemen of the committee for religion . the many ample testimonies of zealous reverence to the providence of god , as well , as affectionate care , for the priviledges of men , which have beene given , by this honourable assembly of parliament , incourage the adorers of the one , no lesse then the lovers of the other , to vindicate that also , from the incroachments of men . and as it was not doubtlesse without divine disposition , that those should be the chiefest agents , in robbing men of their priviledges , who had nefariously attēpted to spoile god of his providence : so we hope , the same all-ruling hand , hath disposed of them , to be glorious instruments , of re-advancing his right , and supreme dominion over the hearts of men , whose hearts , he hath prepared with courage and constancy , to establish men , in their inviolated rights : by reducing a sweet harmony , between awfull sovereigntie , and a well moderated libertie . now the first of these , being demandated to your particular care , i come unto you , with a bill of complaint , against no small number in this kingdome ; who have wickedly violated , our interest in the providence of god , and have attempted to bring in , the forreigne power of an old idol , to the great prejudice , of all the true subjects , and servants of the most high. my accusation i make good , by the evidence of the fact , joyned with their owne confessions . and because to wave the imputation of violent intrusion , into the dominion of another , they lay some claime , and pretend some title unto it . i shall briefely shew how it is contrary to the expresse termes of the great charter of heaven , to have any such power , introduced amongst men : your knowne love to truth , and the gospel of christ , makes it altogether needlesse for me , to stirre you up by any motives , to hearken to this just complaint , and provide a timely remedy for this growing evill : especially since experience , hath so cleerely taught us here in england , that not onely eternall , but temporall happinesse also , dependeth on the flourishing of the truth of christs gospel . iustice and religion , were alwaies conceived , as the maine columnes and upholders of any state , or common-wealth ; like two pillars in a building , whereof the one cannot stand , without the other ; nor the whole fabricke without them both . as the philosopher spake of logick and rhetoricke , they are artes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mutually ayding each other , and both ayming at the same end , though in different manners : so they , without repugnancie concurre , and sweetely fall in , one with another , for the reiglement and direction , of every person in a common-wealth , to make the whole happy and blessed : and where they are both thus united , there , and onely there , is the blessing , in assurance whereof , hezekiah rejoyced : truth and peace . an agreement without truth , is no peace , but a covenant with death , a league with hell , a conspiracie against the kingdome of christ , a stout rebellion against the god of heaven ; and without iustice , great common-wealths , are but great troopes of robbers : now the result of the one of these , is civill peace , of the other ecclesiasticall , betwixt which two , there is a great sympathie , a strict connexion : having on each other a mutuall dependence : is there any disturbance of the state ? it is usually attended with schismes , and factions in the church , and the divisions of the church , are too often , even the subversions of the common-wealth . thus it hath beene ever since that unhappy difference , betweene cain and abel : which was not , concerning the bounds and limits of their inheritance , nor which of them should be heire to the whole world : but about the dictates of religion , the offering of their sacrifices . this fire also of dissention , hath beene more stirred up , since the prince of peace , hath by his gospel , sent the sword amongst us : for the preaching thereof , meeting with the strong holds of satan , and the depraved corruption of humane nature , must needs occasion a great shaking of the earth . but most especially , distracted christendome , hath found fearefull issues of this discord , since the proud romish prelates , have sought to establish their hell-broached errors , by inventing , and maintaining , uncharitable destructive censures against all that oppose them : which first causing schismes , and distractions in the church , & then being helped forwards , by the blindnesse and cruelty , of ambitious potentates , have raised war of nation against nation , witnesse the spanish invasion of . of a people within themselves , as in the late civill wars of france , where after divers horrible massacres , many chose rather to die souldiers , then martyrs . and oh , that this truth , might not at this day , be written with the blood of almost expiring ireland . yea , it hath lastly descended to dissention , betwixt private parties , witnesse the horrible murder of diazius , whose brains were chopt out with an axe , by his own brother alphonsus , for forsaking the romish religion : what rents in state , what grudgings , hatreds and exasperations of mind , among private men , have happened by reason of some inferiour differences , we all at this day grieve to behold ; tantum religio potuit suadere malorum : most concerning then is it for us to endevour obedience , to our saviours precept , of seeking first the kingdome of god , that we may be partakers , of the good things , comprised in the promise annexed : were there but this one argument , for to seek the peace of the church , because thereon depends the peace of the common wealth , it were sufficient to quicken our utmost industry , for the attaining of it . now what peace in the church , without truth ? all conformitie to any thing else , is but the agreement of herod and pilate , to destroy christ and his kingdome , neither is it this , or that , particular truth , but the whole counsell of god , revealed unto us , without adding , or detracting , whose embracement is required , to make our peace firme and stable . no halting betwixt iehovah and baal ; christ and antichrist , as good be all philistine , and worshippers of dagon , as to speake part the language of ashdod , and part the language of the iewes : hence , hence hath been the rise of all our miseries , of all our dissentions , whilest factious men , laboured every day , to commend themselves to them , who sate aloft in the temple of god , by introducing new popish arminian errors , whose patronage they had wickedly undertaken : who would have thought , that our church , would ever have given entertainment , to these belgicke semipelagians , who have cast dirt upon the faces , and raked up the ashes , of all those great and pious soules , whom god magnified , in using as his instruments to reforme his church ; to the least of which , the whole troope of arminians , shall never make themselves equall , though they swell till they breake ? what benefit did ever come to this church , by attempting to prove , that the chiefe part , in the severall degrees of our salvation , is to be ascribed unto our selves , rather then god ? which is the head and summe , of all the controversies , between them and us : and must not the introducing and fomenting of a doctrine , so opposite to that truth our church hath quietly enjoyed , ever since the first reformation necessarily bring along with it schismes and dissentions , so long as any remaine who love the truth , or esteeme the gospel above preferment : neither let any deceive your wisdomes , by affirming , that they are differences of an inferiour nature , that are at this day agitated , between the arminians and the orthodox divines of the reformed church , be pleased but to cast an eye on the following instances , and you will finde them hewing , at the very root of christianity . consider seriously their denying of that fundamentall article of originall sin : is this but a small escape in theologie ? why , what need of the gospel ? what need of christ himselfe , if our nature be not guilty , depraved , corrupted ? neither are many of the rest of lesse importance ; surely these are not things , in quibus possimus dissentire salva pace ac charitate , as austin speaks , about which we may differ , without losse of peace or charitie , one church cannot wrap in her communion , austin and pelagius ; calvine , and arminius . i have here onely given you a taste , whereby you may judge of the rest of their fruit : mors in olla , mors in olla ; their doctrine of the finall apostasie of the elect , of true beleevers , of a wavering haesitancy , concerning our present grace , and future glory , with divers others , i have wholly omitted : those i have produced , are enough to make their abettors uncapable of our church communion : the sacred bond of peace , compasseth onely the unitie of that spirit which leadeth into all truth . we must not offer the right hand of fellowship , but rather proclaime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an holy warre , to such enemies , of gods providence , christs merit , and the powerfull operation of the holy spirit ▪ neither let any object that all the arminians do not openly professe , all these errours , i have recounted ; let ours then shew wherein they differ from their masters , we see their owne confessions , we know their arts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the depths and crafts of satan , we know the several wayes they have to introduce , and insinuate their heterodoxies into the mindes of men : with some they appeare onely to dislike our doctrine of reprobation : with others to claime an allowable libertie of the will : but yet for the most part , like the serpent , where ever she gets in her head , she will wriggle in her whole body sting and all : give but the least admission , and the whole poyson must be swallowed . what was the intention of the maintainers of these strange assertions amongst us , i know not : whether the efficacie of errour prevailed really with them , or no ? or whether it were the better to comply with popery , and thereby to draw us back againe unto egypt , but this i have heard , that it was affirmed on knowledge in a former parliament , that the introduction of arminianisme amongst us , was the issue of a spanish consultation : it is a strange story that learned zanchius tels us , how upon the death of the cardinall of lorraigne there was found in his study a note , of the names of divers germane doctors and ministers , being lutherans , to whom was paid an annuall pension , by the assignment of the cardinall , that they might take pains to oppose the calvinists , and so by cherishing dissention , reduce the people againe to popery . if there be any such amongst us , who upon such poore inconsiderable motives , would be wonne to betray the gospel of christ , god grant them repentance ▪ before it be too late ; however , vpon what grounds , with what intentions , for what ends soever , these tares have been sowed amongst us by envious men , the hope of all the piously learned in the kingdome is , that by your effectuall care and diligence , some meanes may be found to root them out . now god almightie increase and fill , your whole honourable societie , with wisedome , zeale , knowledge , and all other christian graces , necessary for your great calling and employments , which is the daily prayer of your most humble and devoted servant iohn ovven . to the christian reader . reader , thou canst not be such a stranger in our izrael , as that it should be necessary for me , to acquaint thee , with the first sowing and spreading of these tares in the field of the church , much lesse to declare , what divisions and thoughts of heart , what open bitter contentions , to the losse of ecclesiasticall peace , have beene stirred up amongst us about them : onely some few things relating to this my particular endeavour , i would willingly premonish thee of . first , never were so many prodigious errours introduced into a church , with so high a hand , and so little opposition , as these into ours , since the nation of christians was known in the world , the chiefe cause i take to be , that which aeneas sylvius gave , why more maintained the pope to be above the councel , then the councel above the pope , because popes gave archbishopricks , bishopricks , &c. but the councels sued in forma pauperis , and therefore could scarse get an advocate to plead their cause : the fates of our church having of late devolved the government thereof into the hands of men tainted with this poyson , arminianisme became backed , with the powerfull arguments , of praise and preferment , and quickly prevailed , to beat poore naked truth into a corner : it is high time then for all the lovers of the old way , to oppose this innovation , prevailing by such unworthy means , before our breach grow great like the sea , and there be none to heale it . my intention in this weake indeavour , ( which is but the undigested issue of a few broken houres , too many causes in these furious malignant dayes , continually interrupting the course of my studies ) is but to stirre up such , who having more leasure , and greater abilities , will not as yet move a finger , to help vindicate oppressed truth . in the meane time i hope this discovery may not be unusefull , especially to such who wanting either , will or abilities , to peruse larger discourses , may yet be allured by their words which are smoother then oyle , to tast the poyson of aspes that is under their lips : satan hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , depths where to hide , and methods how to broach his lies : and never did any of his emissaries employ his received talents with more skill and diligence , then our arminians : labouring earnestly in the first place to in still some errors that are most plausible , intending chiefly an introduction of them that are more palpable , knowing that if those be for a time suppressed , untill these be well digested , they will follow of their owne accord : wherefore i have endeavoured , to lay open to the view of all , some of their foundation errors , not usually discussed , on which the whole inconsistent superstructure is erected , whereby it will appeare , how under a most ●●ine pretence of furthering piety , they have prevaricated against the very grounds of christianitie : wherein first , i have not observed the same method in handling each particular controversie , but followed such severall waies as seemed most convenient to cleere the truth and discover their heresies : secondly some of their errors i have not touched at all , as those concerning universall grace , justification , the finall apostacy of true beleevers : because they came not within the compasse of my proposed method , as you may see chap. . where you have the summe of the whole discourse . thirdly , i have given some instances , of their opposing the received doctrine of the church of england , contained in divers of the . articles : which would it did not yeeld us iust cause of further complaint , against the iniquitie of those times whereinto we were lately fallen : had a poor puritan offended against halfe so many canons , as they opposed articles , he had forfeited his livelihood , if not endangered his life : i would i could heare any other probable reason , why divers prelates were so zealous for the discipline , and so negligent of the doctrine of the church : but because the one was reformed by the word of god : the other remaining as we found it in the times of popery . fourthly , i have not purposely undertaken to answer any of their arguments , referring that labour to a further designe : even a clearing of our doctrine of reprobation , and of the administration of gods providence , towards the reprobates and over all their actions , from those calumnious aspersions they cast upon it , but concerning this , i feare the discouragements of these wofull dayes , will leave me nothing but a desire : that so necessary a worke , may finde a more able pen : iohn ovven . arma : vt omnis controversia dirimatur per verbum dei , consilium hoc suspectum videre debet & non uno nomine pernitiosum est : remon : vindic . ad videl . p. . . lib. arbitrium . . contingentia . . indifferentia ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velle & nolle . supremum actus sui dominium . . ens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 independens in agendo divinam . voluntatem mutabilem , scientiam fallibilem , conjecturalem , . providentiam otiosam , constituentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 specimen : primus copiarum impetus , in campo qui de nomine alterius ducis , lib. arbit . dicitur seu humanarum actionum ditio vtrinque autem á voluntate humana remota & confossa jacent , . coactio . necessitas absoluta interna . mera seu solitaria spontaneitas arma : ad legem ad prophetas scrutamini scripturas : iohan. . . . decretum absolutum immutabile , . praescientia infallibilis , . providentia , per . sustentationem , . determinationem , . gubernationem , . directionem , summe effica● . quibus omnem creaturam , . essentiam . . subsistentiam , . motionem , . determinationem ad actum , . efficientiam in agendo realem , debere necesse est . . lib. arbit . . integritas naturae . lumen naturale . actus elicitus , . faciens quod in se est . faedus novum universale . . vires credendi per lapsum non amissae . . potentia active obedientialis ad bonum morale . suasio moralis lingua nostra praevaleamus , labia nostra penes nos sunt , quis esset nobis dominus : psal . . his tu gradibus romule arpin : ascendisti in coelum . dei munus est quod vivimus , nostrum vero , quod bene sancteque vivimus , — fortunam a deo petendam , à seipso sumendam esse sapientiam quia sibi quisque virtutem a●quirit nemo de sapientibus de ea gratias deo egit impetus copiarum secundus , circa gratiam & naturam , ubi adversis frontibus & cominus pugnatur campus autem hic status naturae post lapsum vocetur , cujus loca praecipua quae in mappa — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delineantur , sunt . . reatus primi peccati , . corruptio naturae , . mors spiritualis , ubi multa mortuorum sepulchra , e quibus resurgente christo , exierunt pauci . . impotentia credendi : . caecitas intellectus : . pravitas voluntatis : . obduratio cordis : . aversio à bono incommutabili : . propensio ad bonum commutabile . . praedestinatio gratuita . meritum christi . operatio spiritus . gratia efficax : . infusio habituum . vocatio secundum immutabile dei propositū . evangelium iesu christi . liber vitae non nobis domine non nobis , sed nomini tuo da honorem : psal . . nam quos praescivit etiam praedestinavit conformandos imagini filii sui ut is sit primogenitus inter multos fratres , quos vero praedestinavit eos etiam vocavit & quos vocavit eos etiam iustificavit , & quos justificavit eos etiam glorificavit : rom. . cui soli sapienti gloria sit per iesum christum in secula . reader , some sheets of this treatise being printed after the first draught of the authour , and a great part of it in his absence , makes it require thy courtesie favourably to correct any misprinting or greater oversight that may prejudice the sense thereof : to take notice also of these follow errata , but account them as not committed , because corrected . pag. . l . read , mutability . p. . l. dele , and : p. . l. . r. cap. p. . l. . for essence , r. esteeme : p. . l , . r. his law , cannot possibly aime at nothing : p. . l. . d. it : p. . l. . r. tolerable , l . r. them : p. . l. . r. and yet it is not : l. . d ▪ yet l. . d neither , l. . r. that we : p. . l . or no. in , p. . l. . r. not unneces . 〈◊〉 〈◊〉 corrupted : p. . l. . r. can be deriv : p. . l. . r. as equall an as : p. . l. ● r. laid downe : p. . l. . us : first , p. . l. . for events , r deserts : p. . l. . of god. in , p. . l . r. sinners deserve , p. . l. . r. for granted , p. . l. . by those , p. . l. . r. his will and heavenly instructions , p. . l. . agent . p. . l. . r. nor any thing . in the margin . pag. . h omiss grat : p. . c datrib . lib. : p. c dele aristot : p . f vellet , p. . m desiderio , p. . m de bono perseve : p. . k dimanet p. . c fest , hom. & peltium . p. . f praecipienti , p. . . cor. ad molin . a display of arminianisme , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chap. i. the soule of man , by reason of the corruption of nature , is not only a darkened , with a mist of ignorance , whereby he is dis-inabled , for the comprehending of divine truth , but is also armed , with b prejudice and opposition , against some parts thereof , which are either , most above , or most contrarie , to some false principles , which he hath framed unto himselfe . as a desire of selfe-sufficiencie , was the first cause of this infirmitie , so a conceit thereof , is that where with he still languisheth , nothing doth he more contend for , then an independencie of any supreme power , which might either helpe , hinder , or controll him , in his actions . this is that bitter root , from whence have sprung , all those heresies , and wretched contentions , which have troubled the church ; concerning the power of man in working his owne happinesse , and his exemption , from the over-ruling providence of almightie god. all which wrangling disputes of carnall reason , against the word of god : come at last to this head , whether the first and chiefest part , in disposing of things in this world , ought to be ascribed to god , or man : men for the most part have vindicated this preheminence , unto themselves , by exclamations , that so it must be , or else , that god is unjust , and his waies unequall : never did any men postquam christiana gens esse caepit : more eagerly endeavour the erecting of this babel , then the arminians , the modern blinded patrons of humane selfe-sufficiencie ; all whose innovations in the received doctrine of the reformed churches , aime at , and tend to , one of these two ends . first , to exempt themselves from gods jurisdiction , to free themselves from the supreme dominion of his all-ruling providence , not to live , and move , in him : but to have an absolute independent power , in all their actions , so that the event of all things , wherein they have any interest , might have a considerable relation , to nothing , but chance , contingencie , and their owne wils ; a most nefarious , sacrilegious attempt : to this end . first , they deny the eternitie , and unchangeablenesse of gods decrees : for those being established , they feare , they should be kept within bounds , from doing any thing , but what his counsel hath determined should be done , if the purposes of the strength of israel , be eternall , and immutable , their idoll free-will , must be limited , their independencie prejudiced : wherefore , they chuse rather to affirme , that his decrees , are temporary and changeable , yea that he doth really change them , according to the severall mutations he sees in us : which how a wild a conceit it is , how contrary to the pure nature of god , how destructive to his attributes : i shall shew in the second chapter . secondly , they question the praescience , or foreknowledge of god : for if knowne unto god , are all his workes , from the beginning , if he certainely foreknow all things , that shall hereafter come to passe , it seemes to cast an infallibilitie of event , upon all their actions , which encroaches upon the large territory , of their new goddesse contingencie , nay it would quite dethrone the queene of heaven , and induce a kinde of necessitie , of our doing all , and nothing but , what god foreknows : now that to deny this praescience is destructive to the very essence of the deitie , and plain atheisme , shall be declared , chapter the third . thirdly , they depose the all-governing providence of this king of nations , denying its energeticall , effectuall power , in turning the hearts , ruling the thoughts , determining the wils , and disposing the actions of men , by granting nothing unto it , but a generall power , and influence , to be limited , and used , according to the inclination , and will of every particular agent : so making almighty god a desirer , that many things , were otherwise , then they are , and an idle spectator of most things that are done in the world , the falsenesse of which assertions shall be proved : chapter the fourth . fourthly , they denie the irresistibilitie , and uncontrolable power of gods will , affirming , that oftentimes he seriously willeth , and intendeth what he cannot accomplish , and so is deceived of his ayme : nay whereas he desireth , and really intendeth , to save every man , it is wholly in their owne power whether he shall save , any one or no , otherwise , their idol free-will , should have but a poore deitie , if god , could how , and when , he would , crosse and resist him , in his dominion : concerning this see chapter the fifth . his gradibus itur in coelum , corrupted nature , is still readie , either nefariously with adam , to attempt to be like god , or to thinke foolishly , that he is altogether like unto us : one of which inconveniences , all men runne into , who have not learned , to submit their fraile wils , to the almightie will of god , and captivate their understandings , to the obedience of faith . secondly , the second end , at which the new doctrine of the arminians aimeth , is to cleere humane nature , from the heavie imputation , of being sinfull , corrupted , wise to doe evill , but unable to doe good : and so to vindicate unto themselves , a power , and abilitie , of doing all that good , which god can justly require to be done , by them , in the state wherein they are , of making themselves , differ from other , who will not make so good use , of the endowments of their natures , that so the first , and chiefest part , in the worke of their salvation , may be ascribed unto themselves : a proud luciferian endeavour ; to this end : first , they deny , that doctrine of predestination , whereby god is affirmed , to have chosen certaine men , before the foundation of the world , that they should be holy , and obtaine everlasting life , by the merit of christ , to the praise of his glorious grace : any such predestination which may be the fountaine , and cause of grace , or glory , determining the persons , according to gods good pleasure , on whom they shall be , bestowed : for this doctrine , would make the speciall grace of god , to be the sole cause , of all the good , that is in the elect , more then the reprobates , would make faith , the worke , and gift of god : with divers other things , which would shew their idol to be nothing , of no value : wherefore what a corrupt heresie they have substitute into the place hereof , see chapter the sixth . secondly , they denie originall sinne , and its demerit , which being rightly understood , would easily demonstrate , that notwithstanding , all the labour , of the smith , the carpenter , and the painter , yet their idol , is of its owne nature , but an unprofitable blocke , it will discover , not onely the impotencie of doing good , which is in our nature , but shew also , whence we have it : see chapter the seventh . thirdly , if ye will charge our humane nature , with a repugnancie to the law of god , they will maintaine , that it was also in adam , when he was first created , and so comes from god himselfe : chapter the eighth . fourthly , they denie the efficacie , of the merit , of the death of christ , both , that god intended by his death , to redeeme his church , or to acquire unto himselfe , an holy people , as also , that christ by his death , hath merited , and procured for us , grace , faith , or righteousnesse , and power to obey god , in fulfilling the condition of the new covenant ; nay this were plainely to set up an arke , to breake their dagons necke : for what praise ( say they ) can be due , to our selves , for beleeving , if the blood of christ , hath procured god to bestow faith , upon us : increpet te deus ô satan , see chapter nine and ten . fiftly , if christ will claime such a share in saving of his people , of them that beleeve in him , they will grant , some to have salvation , quite without him , that never heard , so much as a report , of a saviour : and indeed in nothing , doe they advance their idol , neerer the throne of god , then in this blasphemie , chapter . sixthly , having thus robbed god , christ , and his grace , they adorne their idol free-will , with many glorious properties , no way due unto it , discussed , chapter . where you shall finde how , movet cornicula risum , furtivis undata coloribus . seventhly , they doe not onely claime , to their new made deitie , a saving power , but also affirme , that he is very active , and operative in the great worke of saving our soules . first , in fitly preparing us for the grace of god , and so disposing of our selves , that it becomes due unto us : chapter . secondly , in the effectuall working of our conversion , together with it : chapter . and so at length with much toyle , and labour , they have placed an altar for their idol , in the holy temple , on the right hand of the altar of god : and on it , offer sacrifice , to their owne net , and dragge ; at least nec deo , nec libero arbitrie , sed dividatur : not all to god , nor all to free-will , but let the sacrifice of praise , for all good things , be divided betweene them . chap. ii. of the eternitie and immutabilitie of the decrees of almightie god , denied and overthrown by the arminians . it hath been alwayes beleeved among christians , and that upon infallible grounds , as i shall shew hereafter , that all the decrees of god , as they are internall , so they are eternall acts of his will , and therefore unchangeable , and irrevocable : mutable decrees , and occasionall resolutions , are most contrary , to the pure nature , of almightie god : such principles as these , evident , and cleere , by their own light , were never questioned , by any , before the arminians began , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to professe themselves , to delight , in opposing common notions of reason , concerning god and his essence , that they might exalt themselves into his throne : to ascribe the least mutabilitie , to the divine essence , with which , all the attributes , and internall free acts of god , are one and the same , was ever accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transcendent atheisme , in the highest degree : now be this crime of what nature it will , it is no unjust imputation , to charge it on the arminians , because , they confesse themselves guiltie , and glory in the crime . . they undermine , and overthrow , the eternitie of gods purposes , by affirming , that ( in the order of the divine decrees , there are some which precede , every act of the creature , and some againe , that follow them ) so a corvinus the most famous , of that sect ; now all the acts of every creature , being but of yesterday , temporary , like themselves , surely , those decrees of god , cannot be eternall , which follow them in order of time : and yet they presse this , especially , in respect of humane actions , as a certaine , unquestionable veritie : ( it is certaine that god willeth or determineth , many things , which he would not , did not some act of mans will , goe before it ) saith their greater master b arminius : the like affirmeth , with a little addition , ( as such men do alwayes proficere in peius , ) his genuine scholler nic. c grevinchovius , i suppose ( saith he ) that god willeth many things , which he neither would , nor iustly could will , and purpose , did not some action of the creature precede : and here observe that in these places , they speak not of gods externall works , of those actions , which out wardly are of him , as inflicting of punishments , bestowing of rewards , and other such outward acts of his providence , whose administration we confesse to be various , and diversly applyed to severall occasions : but of the internall purposes of gods will , his decrees , and intentions which have no present influence upon , or respect unto , any action of the creature : yea they deny that concerning many things , god hath any determinate resolution at all , or any purpose , further , then a naturall affection towards them : god doth , or omitteth , that , towards which , in his owne nature , and his proper inclination , he is affected , as he findes man , to comply , or not to comply , with that order , which he hath appointed , saith d corvinus : surely , these men care not , what indignities they cast upon the god of heaven , so they may maintaine the pretended endowments of their own wils ; for such an absolute power do they here ascribe unto them , that god himself , cannot determine of a thing , whereunto , as they strangely phrase it , he is well affected , before , by an actuall coucurrence , he is sure of their complyance : now this imputation , that they are temporary , which they cast upon the decrees of god in generall , they presse home upon that particular , which lies most in their way , the decree of election : concerning this , they tell us roundly , that it is false that election is confirmed from eternitie , so the e remonstrants in their apologie ; not withstanding , that saint paul tels us , that it is the purpose of god , rom. . . and that we were chosen before the foundation of the world , ephes . . . neither is it any thing materiall , what the arminians there grant , viz , that there is a decree , preceding this , which may be said to be from everlasting , for seeing that saint paul teacheth us , that election , is nothing but gods purpose , of saving us , to affirme that god eternally decreed , that he would elect us , is all one , as to say , that god purposed , that in time he would purpose to save us : such resolutions , may be fit , for their own wild heads , but must not be ascribed to god only wise . secondly , as they affirme them to be temporary , and to have had a beginning , so also to expire and have an ending , to be subject , to change and variablenesse : some acts of gods will , doe cease at a certaine time , saith f episcopius : what ? doth any thing , come into his minde , that changeth his will , yes saith g arminius , he would have all men to be saved , but compelled , with the stubborne , and incorrigible malice of some , he will have them to misse it : however this is some recompence , denying god a power to do what he will , then grant him to be contented to do what he may : and not much repine at his hard condition : certainly , if but for this favour , he is a debtor to the arminians , theeves give , what they do not take , having robbed god of his power , they will yet leave him so much goodnesse , as that he shall not be troubled at it , though he be sometimes compelled to , what he is very loath to do : how doe h they and their fellows the iesuits , exclaime upon poore calvin , for sometimes using the harsh word of compulsion , describing the effectuall , powerfull working of the providence of god , in the actions of men , but they , can fasten the same terme , on the will of god , and no harme done : surely , he will one day plead his own cause against them : but yet blame them not , si violandum est ius , regnandi causa violandum est : it is to make themselves absolute , that they thus cast off the yoke of the almightie : and that both in things concerning this life , and that which is to come , they are much troubled , that it should be said , that i every one of us , bring along with us , into the world , an unchangeable preordination , of life and death eternall ; for such a supposall , would quite overthrow , the maine foundation of their heresie , viz. that men can make their election , voide and frustrate , as they joyntly lay it down , in their k apologie , nay it is a dreame , saith dr. l iackson , to thinke of gods decrees , concerning things to come , as of acts , irrevocably finished , which would hinder that which welsingius laies down for a truth , to wit , m that the elect , may become reprobates , and the reprobates , elect , now to these particular sayings , is their whole doctrine concerning the decrees of god , inasmuch , as they have any reference to the actions of men , most exactly conformable , as : first , n their distinction of them , into peremptory , and not peremptory , ( termes , rather used in the citations of litigious courts , then as expressions of gods purpose , in sacred scripture ) is not , ( as by them applyed ) compatible , with the unchangeablenesse of gods eternall purposes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say they , or temporary beleevers , are elected , ( though not peremptorily ) with such an act of gods will , as hath a coexistence every way commensurate , both in its originall , continuance , and end , with their fading faith : which sometimes , like ionas gourd , is but filia unius noctis , in the morning it flourisheth , in the evening it is cut down , dried up , and withereth : a man in christ by faith , or actually beleeving , ( which to do , is as they say , in every one 's own power ) o is in their opinion the proper object , of election ; of election , i say , not peremptory which is an act pendent , expecting the finall perserverance , and consummation of his faith : and therefore immutable , because man having fulfilled his course , god hath no cause to change his purpose , of crowning him with reward ; thus also , ( as they teach ) a man according to his infidelitie , whether present , and removeable , or obdurate and finall , is the only object of reprobation : which in the latter , cause , is peremptory , and absolute , in the former conditionall and alterable ; it is the qualities of faith , and unbeliefe , on which their election , and reprobation doe attend . p now let a faithfull man , elected of god , according to his present righteousnesse , apostate totally from grace , ( as to affirme that there is any promise of god , implying his perseverance is with them to overthrow all religion ) and let the unbeleeving reprobate , depose his incredulitie and turne himselfe unto the lord ; answerable to this mutation of their conditions , are the changings of the purpose of the almightie , concerning their everlasting estate : againe , suppose these two by alternate courses , ( as the doctrine of apostacie maintaineth they may ) should returne each to their former estate , the decrees of god concerning them , must againe be changed , for it is injust with him , either not to elect him that beleeves , though it be but for an houre , or not to reprobate unbeleevers : now what unchangeablenesse can we affixe to these decrees , which it lies it in the power of man to make as inconstant as euripus : making it beside to be possible , that all the members of christs church , whose names are written in heaven , should within one houre be enrolled in the blacke book of damnation ; secondly , as these not-peremptory decrees , are mutable , so they make the peremptory decrees of god , to be temporall : finall impenitencie , say they , is the only cause , and the finally unrepenting sinner , is the only object of reprobation , peremptory and irrevocable : as the poet thought none happy , so they thinke no man to be elected , or a reprobate , before his death : now that denomination , he doth receive from the decree of god concerning his eternall estate , which must necessarily then be first enacted ; the relation that is betweene the act of reprobation , and the person reprobated , importeth a coexistence of denomination : when god reprobates a man , he then becomes a reprobate : which , if it be not before he hath actually fulfilled the measure of his iniquitie , and sealed it up with the talent of finall impenitencie in his death , the decree of god , must needs be temporall , the just judge of all the world , having till then suspended his determination , expecting the last resolution of this changeable proteus : nay that gods decrees concerning mens eternall estates , are in their judgement temporall , and not beginning untill their death , is plaine from the whole course of their doctrine ; especially , where they strive to prove , that if there were any such determination , god could not threaten punishments , or promise rewards : q who , say they , ean threaten punishment , to him , whom by a peremptory decree , he will have to be free from punishment : it seemes he cannot have determined , to save any whom he threatens to punish if they sinne , which is evident he doth all so long as they live in this world , which makes god not only mutable , but quite deprives him of his foreknowledge : and makes the forme of his decree run thus : if man will beleeve , i determine he shall be saved , if he will not , i determine he shall be damned , that is , i must leave him in the meane time , to doe what he will , so i may meet with him in the end . thirdly , they affirme no decree of almightie god concerning men is so unalterable , r but , that all those who are now in rest , or misery , might have had contrary lots : that those which are damned , as pharaoh , iudas , &c. might have been saved , and those which are saved , as the blessed virgin , poten , iohn , might have been damned , which must needs reflect with a strong charge of mutabilitie on almightie god , who knoweth who are his : divers other instances in this nature i could produce , whereby it would be further evident , that these innovators in christian religion , doe overthrow the eternitie , and unchangeablenesse of gods decrees , but these are sufficient to any discerning man : and i will adde in the close , an antidote against this poyson , briesly shewing what the scripture and right reason , teach us concerning these secrets of the most high. first , knowne unto god , saith saint iames , are all his works , from the beginning , acts . . whence , it hath hitherto been concluded , that , what ever god doth in time bring to passe , that , he decreed from all eternitie so to doe , all his works were from the beginning knowne unto him ; consider it particularly in the decree of election , that fountaine of all spirituall blessings ; that a saving sence , and assurance thereof , ( pet. . . ) being attained , might effect a spirituall rejoycing in the lord , cor. . . such things , are every where taught , as may raise us to the consideration of it , as of an eternall act , irrevocably and immutably established ; he hath chosen us before the foundation of the world , ephes . . . his purpose according to election , before we were borne must stand , rom. . . for to the irreversible stability of this act of his will , he hath set to the seale of his infallible knowledge , tim. . . his purpose of our salvation by grace , not according to works , was before the world began , tim. . . an eternall purpose , proceeding from such a will , as to which , none can resist : joyned with such a knowledge , as to which all things past , present , and to come , are open , and evident : directed by an infallible wisdome , and counsell : must needs also , be like the laws of the medes , and persians , permanent and unalterable . secondly , the decrees of god being conformable to his nature , and essence , doe require eternitie , and immutabilitie , as their unseparable properties : god , and he only , never was , nor ever can be , what now he is not ; passive possibilitie to any thing , which is the fountaine of all change , can have no place in him who is actus simplex , & purely free from all composition , whence saint iames affirmeth , that with him there is no variablenesse , nor shadow of turning , iam. . . with him , that is in his will , and purposes : and himselfe by his prophet , i am the lord , and i change not , therefore ye sons of iacob , are not consumed , mal. . . where , he proveth the not changing of his gracious purposes , because he is the lord : the eternall acts of his will , not really differing from his unchangeable essence , must needs be immutable . thirdly , whatsoever god hath determined according to the counsell of his wisdome , and good pleasure of his will , to be accomplished to the praise of his glory , standeth sure , and immutable : for the strength of israel , will not lye , nor repent , for he is not a man , that he should repent , sam . . he declareth the end , from the beginning , and from ancient times , the things that are not yet done , saying , my counsell shall stand : and i will doe all my pleasure . isa . . . which certaine and infallible execution of his pleasure , is extended to particular contingent events , chap. . . yea , it is an ordinary thing with the lord , to confirme the certaintie of those things that are yet for to come , from his own decree : as ▪ the lord of hosts hath sworne saying , surely as i have thought , so it shall come to passe , and as i have purposed it shall stand , that i will breake the assyrian , &c. isa . . , . it is certaine , the assyrian shall be broken , because the lord hath purposed it : which were a weake kinde of reasoning , if his purpose might be altered : nay , he is of one minde and who can turne him , and what his soule desireth , that he doth , ioh . . the lord of hosts hath purposed , and who shall disanull it , isa . . . so that the purpose of god , and immutabilitie of his counsell , heb. . . have their certaintie , and firmnesse , from eternitie : and doe not depend on the variable lubricity of mortall men , which we must needs grant , unlesse we intend to set up impotency against omnipotency , and arme the clay , against the potter . fourthly , if gods determination concerning any thing , should have a temporall originall ; it must needs be , either because he then perceived some goodnesse in it , of which before he was ignorant ; or else , because some accident did affixe a reall goodnesse , to some state of things , which it had not from him : neither of which , without abominable blasphemy can be affirmed ; seeing he knoweth the end from the beginning , all things from everlasting ; being alwayes the same , the fountaine of all goodnesse of which other things doe participate , in that measure which it pleaseth him to communicate it unto them : adde to this , the omnipotency of god , there is power and might in his hand , that none is able to withstand him , chron. . . which will not permit that any of his purposes be frustrate ; in all our intentions , if the defect be not in the errour of our understandings , which may be rectified by better information ; when we cannot doe that which we would , we will doe that which we can , the alteration of our purpose , is for want of power to fulfill it ; which impotency cannot be ascribed to almightie god : who is in heaven , and hath done whatsoever he pleased , psal . . vers . . so that the immutability of gods nature , his almightie power , the infallibility of his knowledge , his immunity from error in all his counsels ; do shew , that he never faileth , in accomplishing any thing , that he proposeth for the manifestation of his glory . to close up this whole discourse , wherein i have not discovered halfe the poyson contained in the arminian doctrine , concerning gods decrees , i will in briefe , present to your view , the opposition that is in this matter , betwixt the word of god , and the patrons of free-will . s. s. he hath chosen us in him before the foundation of the world : ephes . . v. . he hath called us according to his owne purpose and grace before the world began : tim. . . knowne unto god are all his workes from the beginning of the world : act. . . declaring the end from the beginning , and from ancient times the things that are not yet done , saying , my counsell shall stand , and i will doe all my pleasure : isa . . . for the children being not yet borne , neither having done either good or evill , that the purpose of god according to election might stand : as rom. . . the foundation of god standeth sure , having this seale , the lord knoweth who are his : tim. . . the counsell of the lord standeth for ever , and the thoughts of his heart to all generations . psal . . . s. s. my counsell shall stand , and i will doe all my pleasure : isa . . . i am the lord , and i change not . mal. . . with the father of lights there is no variablenesse , nor shadow of turning , iames chap. . . see exod. . , . psal . . . tim. . . sam. . . isa . . . iob . . psal . . . lib. arbit . it is false , to say that election , is confirmed from everlasting , rem . apol. it is certaine , that god determineth divers things , which he would not , did not some act of mans will , goe before : armin. some decrees of god , praecede all acts of the will of the creature , and some follow : cor. men may make their election voide , and frustrate : rem . apol . it is no wonder , if men , doe sometimes of elect , become reprobate , and of reprobate , elect : welsin . election is uncertaine , and revocable , and who ever denies it , overthrowes the gospel : grevin . many decrees of god , cease at a certaine time : episcop . lib. arbit . god would have all men to be saved , but compelled with the stubborne malice of some , hee changeth his purpose , and will have them to perish : armin. as men may change themselves from beleevers to unbeleevers , so gods determination concerning them , changeth : rem . all gods decrees are not peremptory , but some conditionate and changeable : sermon at oxford . chap. iii. of the praescience , or foreknowledge of god , and how it is questioned and overthrowne by the arminians . the praescience , or foreknowledge of god , hath not hitherto in expresse termes beene denied by the arminians , but onely questioned , and overthrowne by consequence : in as much as they denie the certaintie and unchangeablenesse of his decrees , on which it is founded : it is not a foreknowledge of all , or any thing , which they oppose , but onely , of things free and contingent : and that onely to comply with their formerly exploded error , that the purposes of god concerning such things , are temporall and mutable ; which obstacle being once removed , the way is open how to ascribe the presidentship of all humane actions , to omnipotent contingencie , and her sire free-will : now , we call that contingent , which in regard of its next and immediate cause , before it come to passe , may be done , or may be , not done : as , that a man shall doe such a thing to morrow , or any time hereafter : which he may chuse whether ever he will doe , or no. such things as these are free and chanceable , in respect of men their immediate , and second causes , but if we ( as a we ought to doe ) looke up unto him who fore-seeth , and hath ordained the event of them , or their omission , they may be said necessarily to come to passe , or to be omitted : it could not be , but as it was : christians hitherto , ( yea and b heathens ) in all things of this nature , have usually upon their event , reflected on god , as one , whose determination was passed on them from eternitie , and who knew them long before : as the killing of men by the fall of a house , who might in respect of the freedome of their owne wils , have not beene there : or if a man fall into the hands of theeves , we presently conclude , it was the will of god : it must be so , he knew it before . divines c for distinction sake , ascribe unto god a two fold knowledge ; one , intuitive , or intellective whereby , he foreknoweth and seeth all things that are possible : that is , all things that can be done by his almightie power : without any respect to their future existence , whether they shall come to passe , or no : yea , infinite things whose actuall being , eternitie shall never behold , are thus open and naked unto him : for , was there not strength and power in his hand to have created another world ? was there not counsell , in the storehouse of his wisdome , to have created this otherwise ? or not to have created it at all ? shall we say , that his providence extends it selfe every way , to the utmost of its activitie ? or can he not produce innumerable things in the world , which now he doth not ? now all these , and every thing else , that is feazable to his infinite power , he fore-sees and knowes , scientia ( as they speake ) simplicis intelligentiae , by his essentiall knowledge . out d of this large and boundlesse territory of things possible , god by his decree freely determineth what shall come to passe ; and makes them future , which before were but possible . after this decree ( as they commonly speake ) followeth , or together with it , ( as e others more exactly ) taketh place , that praescience of god , which they call f visionis of vision , whereby he infallibly seeth all things in their proper causes ; and how and when they shall come to passe : now these two sorts of knowledge g differ , in as much as by the one , god knoweth what it is possible may come to passe ; by the other , onely what it is impossible , should not come to passe : things are possible , in regard of gods power , future , in regard of his decree . so , ( that if i may so say ) the measure of the first kinde of science , is gods omnipotencie what he can doe : of the other , his purpose what certainly he will doe , or permit to be done . with this praescience then , god foreseeth all , and nothing but what he hath decreed shall come to passe . for h every thing to be produced next and under him , god hath prepared divers and severall kindes of causes : diversly operative in producing their effects : some whereof , are said to worke necessarily : the institution of their nature , being to doe as they doe , and not otherwise : so the sunne giveth light , and the fire heat . and yet in some regard , their effects and products may be said to be contingent , and free : in as much , as the concurrence of god the first cause is required to their operation , who doth all things most freely , according to the counsell of his will ; thus the sunne stood still in the time of ioshua : and the fire burned not the three children : but ordinarily such agents working necessitate naturae , their effects are said to be necessarie . secondly , to some things god hath fitted free and contingent causes : which either apply themselves to operation in particular , according to election : chusing to doe this thing , rather then that : as angels , and men , in their free and deliberate actions , which they so performe , as that they could , have not done them : or else , they produce effects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meerely by accident : and the operation of such things , we say to be casuall : as if a hatchet falling out of the hand of a man , cutting downe a tree , should kill another , whom he never saw : now nothing in either of these waies comes to passe , but god hath determined it , both for matter , and the manner : i even so , as is agreeable to their causes ; some necessarily , some freely , some casually , or contingently , yet all so , as having a certaine futurition from his decree ; he infallibly foreseeth that they shall so come to passe : but yet , that he doth so , in respect of things free , and contingent is much questioned by the arminians in expresse termes , and denied by consequence , notwithstanding k saint hierome affirmeth , that so to doe , is destructive to the very essence of the deitie . first , their doctrine , of the immutabilitie of gods decrees , on whose firmenesse is founded the infallibilitie of this praescience , doth quite overthrow it ; god thus foreknowing onely what he hath so decreed shall come to passe ; if that be no firmer settled , but that it may , and is often altered , according to the divers inclinations of mens wils , ( which i shewed before they affirme , ) he can have at best but a conjecturall fore-knowledge , of what is yet for to come : not founded on his own unchangable purpose ; but upon a guesse , at the free inclination of mens wils . for instance : l god willeth that all men should be saved : this act of his will , according to the arminian doctrine , is his conditionate decree to save all men if they will beleeve ; well , among these is judas , as m equall a sharer in the benefit of this decree as peter ? god then will have him to be saved , and to this end , allows him all those meanes , which are necessarie to beget faith in him , and are every way sufficient to that purpose , and doe produce that effect in others : what can god foresee then but that iudas , as well as peter , will beleeve ? he intendeth he should , he hath determined nothing to the contrarie : let him come then , and act his owne part , why , he proves so n obstinately malicious , that god with all his omnipotencie as they speake , by any way , that becomes him , which must not be by any irresistible efficacie , cannot change his obdurate heart : well then , he determineth according to the exigence of his justice , that he shall be damned for his impenitencie ; and foreseeth that accordingly : but now , suppose this wretch even at his last moment , should bethinke himselfe and returne to the lord , which in their conceit he may , not withstanding his former reprobation : ( which o as they state it , seemes a great act of mercy ) : p god must keepe to the rules of his justice and elect or determine to save him : by which the varlet hath twice , or thrice , deceived his expectation . secondly , q they affirme , that god is said properly to expect , and desire , divers things , which yet never come to passe : we grant saith corvinus , that there are desires in god , that never are fulfilled : now surely to desire what one is sure , will never come to passe is not an act regulated by wisdome , or counsell : and therefore they must grant , that before , he did not know , but perhaps so it might be : r god wisheth and desireth some good things , which yet come not to passe , say they , in their confession : whence one , of these two things , must needs follow : either first , that there is a great deale of imperfection in his nature , to desire , and expect , what he knowes shall never come to passe : or else , he did not know but it might ; which overthrowes his praescience : yea , and say they expressely , ſ that the hope , and expectation of god , is deceived by man : and confesse , that the strength , of their strongest argument ; lies in this , that god hoped , and expected , obedience from israel . secondly , that he complaineth that his hope is deluded : which being taken properly , and as they urge it , cannot consist with his eternall praescience . for they dis-esteeme the usuall answer of divines , that hope , expectation , and such like passions , which include in them any imperfection , are ascribed unto god per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in regard of that analogie , his actions hold with such of ours , as we performe having those passions . thirdly , t they teach , that god hath determined nothing , concerning such things , as these in question : that god hath determined future contingent things unto either part , ( i meane such as issue from the free-will of the creature ) i abominate , hate , and curse , as false , absurd , and leading us on unto blasphemy , saith arminius : to determine of them to either part , is , to determine , and ordain , whether they shall be , or whether they shall not be : as that david shall , or shall not goe up to morrow , against the philistines and prevaile . now the infallibilite of gods foreknowing of such things , depending on the certaintie of his decree , and determination : if there be no such thing as this ; that also , must needs fall to the ground , fourthly , u see what positively they write , concerning this everlasting fore-knowledge of god. first , they call it a troublesome question : secondly , they make it a thing disputable , whether there be any such thing , or no ? and though happily it may be ascribed unto god : yet , thirdly , they thinke it no motive to the worship of him : fourthly , they say , better it were quite exploded , because the difficulties that attend it , can scarcely be reconciled , with mans libertie , gods threatnings and promises : yea , fifthly , it seemes rather to be invented , to crucifie poore mortals : then to be of any moment in religion ; so episcopius : it may be excepted , that this is but one doctors opinion : it is true ; they are one mans words ; but the thing it selfe , is countenanced by the whole sect . as first , in the large prolix declaration of their opinions , they speake not one word of it , and being taxed for this omission , by the professors of leyden : they vidicate themselves so coldly in their apologie , that some w learned men doe from hence conclude ; that certainly in their most secret judgements , all the arminians , doe consent with socinus , in ascribing unto god , onely a conjecturall fore-knowledge . and x one great prophet of their owne affirmes roundly , that god after his manner oftentimes feareth , that is , suspecteth and that not without cause , and prudently coniectureth , that this or that evill may arise ; vorst : and their chiefest patriarchs , y that god doth often intend , what he doth not foresee will come to passe , armin. corvin . now whether this kinde of atheisme be tolerable among christians or no , let all men judge who have their senses exercised in the word of god , which i am sure teacheth us another lesson . for : first : it is laid downe , as a firme foundation : that knowne unto god , are all his workes , from the beginning of the world , acts . . every thing then , that in any respect may be called his worke , is knowne unto him from all eternitie : now , what in the world , if we may speake as he hath taught us , can be exempted from this denomination ? even actions in themselves sinfull ; are not ; though not as sinfull , yet in some other regard , as punishments of others ; behold , saith nathan , to david , ( in the name of god ) i will take thy wives before thine eies , and give them unto thy neighbour , and he shall lie with thy wives , in the sight of this sunne : for thou diddest it secretly , but i will doe this thing before all israel : sam. , v. , . so also , when wicked robbers had nefariously spoyled job of all his substance ; the holy man concludeth , the lord gave , and the lord hath taken away : job . . now , if the working of gods providence be so mighty , and effectuall , even in , and over those actions , wherein the devil , and men , doe most maliciously offend , as did absolom , and the sabean , with the caldean theeves , that it may be said to be his worke , and he may be said to doe it , ( i crave libertie to use the scripture phrase ) then certainly nothing in the world , in some respect or other , is independent of his all-disposing hand : yea , judas himselfe betraying our saviour , did nothing , but what his hand and counsell before determined should be done , acts. . . in respect of the event of the thing it selfe : and if these actions , notwithstanding these two hinderances , first , that they were contingent , wrought by free agents , working according to election and choyce : secondly , that they were sinfull and wicked in the agents , had yet their dependance on his purpose and determinate counsell ; surely , he hath an interest of operation in the acts of every creature ; but his workes , as it appeares before , are all knowne unto him from the beginning : for he worketh nothing by chance , or accidentally , but all things determinately , according to his owne decree , or the counsell of his owne will : ephes . . v. . secondly : the manner of gods knowing of things , doth evidently shew , that nothing that is , or may be , can be hid from him : z which is not by discourse and collection of one thing out of another , conclusions out of principles : but altogether and at once , evidently , cleerely , and distinctly , both in respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by one most pure act of his owne essence he discerneth all things : for there is no creature that is not manifest in his sight , but all are naked and opened unto his eyes , heb. . . so a that those things , concerning which we treat , he knoweth three waies : first , in himselfe and his owne decree , as the first cause , in which respect they may be said to be necessary , in respect of the certaintie of their event : secondly , in their immediate causes , wherein their contingencie doth properly consist : thirdly , in their owne nature as future , but to his infinite knowledge even present . thirdly : the scripture b is full of expressions to this purpose , to wit ; that god knoweth all secrets , and revealeth hidden things : he searcheth the reines , and the heart : he knoweth the number of the starres : and the birds of the ayre : the lillies of the field the falling of sparrowes , the number of the haires of our heads : some places are most remarkable , as that of the psalmist , he knoweth my thoughts long before : even before ever they come into our minds , before their first rising ; and yet many actions that are most contingent , depend upon those thoughts known unto god from eternitie : nay , which breaketh the very neck of the goddesse contingencie , those things wherein her greatest power is imagined to consist , are directly ascribed unto god : as our words the answer of the tongue , prov. . . the directing of an arrow , shot by chance , to a marke not aimed at , king. . . surely god must needs foreknow the event of that contingent action ; he must needs know the man would so shoot who had determined his arrow should be the death of a king : he makes men poore and rich : prov. . . he lifteth up one , and pulleth downe another : psal . . how many contingencies did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his piercing eye runne through , to foresee the crowning of hester , for the deliverance of his people : in a word ; knowne unto god are all his workes : now what can possibly be imagined to be more contingent , then the killing of a man by the fall of an axe from out of his hand , who intended no such thing ; yet this god assumeth as his owne work : exod. . . deut. . v. , . and so surely was by him foreknowne . fourthly : do but consider the prophesies in scripture ; especially those concerning our saviour , how many free and contingent actions did concurre for the fulfilling of them : as isa . . v. . cap. . v. . & cap. . gen. . , &c. the like may be said of other predictions : as of the wasting of ierusalem by the babylonians , which though in regard of gods praescience , it was certainly to come to passe : yet they did it most freely , not onely following the counsell of their owne wils ; but also using divination , or chanceable lots for their direction : ezek. . . yet he who made the eye seeth all these things : psal . . . divers other reasons and testimonies might be produced to confirme our doctrine , of gods everlasting praescience ; which notwithstanding episcopius blasphemy , that it serves for nought but to cruciate poore mortals ; we beleeve to be a good part of the foundation of all that consolation which god is pleased to afford us in this vale of teares ; amidst all our afflictions , and temptations , under whose pressure , we should else faint and despaire ; it is no small comfort to be assured , that we doe , nor can suffer nothing , but what his hand and counsell guide unto us : what is open , and naked before his eies , and whose end and issue he knoweth long before : which is a strong motive to patience , a sure anchor of hope , a firme ground of consolation ; now to present in one view , how opposite the opinions of the worshippers of the great goddesse contingencie , are to this sacred truth : take this short antithesis . s. s. knowne unto god are all his workes from the beginning of the world : acts . . neither is there any creature that is not manifest in his sight : but all things are naked , and opened unto the eyes of him with whom we have to doe : heb. cap. . ver . . he that formed the eye shall he not see , psal . . . when a man goeth into the wood with his neighbour to hew wood , and his hand fetcheth a stroke with the axe to cut downe the tree , and the head slippeth from the helve , and lighteth upon his neighbour that he die : deut. . . god delivers him into his hand : exod. . . take no thought , saying , what what shall we eate , or what shall we drinke , or wherewithall shall we be cloathed , for your heavenly father knoweth that you have need of all these things : matth. . , . take away gods praescience and you overthrow his deitie : hierom. lib. arbit . god sometims feareth and prudently coniectureth , that this , or that evill may arise , vorsti : god doth not alwaies foresee the event of what he intendeth , corvin . ad mol. future contingencies are not determined unto either part , armin . that is , god hath not determined , and so consequently doth not fore-know , whether they shall come to passe or no. god hopeth and expecteth , divers things that shall never come to passe : rem . the doctrine of praescience seemes to be invented onely to vexe and cruciate poore mortall men : episcop . chap. iiii. of the providence of god in governing the world diversly , thrust from this preheminence by the arminian idoll of free-will . i come now to treat of that , betwixt which and the pelagian idoll , there is bellum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implacable warre and immortall hatred , absolutely destructive to the one side ; to wit , the providence of god. for this , in that notion christiantie hath hitherto embraced it : and that , in such a sence as the arminians maintaine it can no more consist together , then fire and water , light and darknesse , christ and belial : and he that shall goe to conjoyne them , ploughs with an oxe , and an asse , they must be tied together with the same ligament quo ille mortua iungebat corpora vivis , wherewith the tyrant tied dead bodies to living men . this strange advancement of the clay against the potter , not by the way of repining and to say why hast thou made me thus ; but by the way of emulation , i wil not be so i wil advance my self , to the skie , to the sides of thy throne , was heretofore unknown to the more refined a paganisme : as these of contingency , so they with a better error made a goddesse of providence ; because as they faigned , she helped latona to bring forth in the i le of delos : intimating that latona or nature though bigge and great with sundry sorts of effects , could yet produce nothing , without the interceding helpe of divine providence : which mythologie of theirs , seemes to containe a sweeter gust of divine truth , then any we can expect from their towring fancies , b who are inclinable to beleeve that god for no other reason , is said to sustaine all things but because he doth not destroy them : now that their proud god-opposing errors may the better appeare , according to my former method , i will plainly shew what the scripture teacheth us concerning this providence , with what is agreeable to right , and christian reason , not , what is dictated by tumultuating affections . providence , is a word which in its proper signification may seeme to comprehend all the actions of god , that outwardly are of him : that have any respect unto his creatures , all his works that are not ad intra essentially belonging unto the deitie : now because god worketh all things according to his decree or the counsell of his will , ephes . . . for , whatsoever he doth now , it pleased him from the beginning , psal . . seeing also that knowne unto god are all his works from eternitie , therefore three things concerning his providence are considerable . . c his decree or purpose , whereby he hath disposed of all things in order , and appointed them for certaine ends , which he hath foreordained : . his prescience , whereby , he certainly foreknoweth all things that shall come to passe : . his temporall operation , or working in time ( my father worketh hitherto , ioh. . . whereby he actually executeth all his good pleasure : the first and second of these have been the subject of the former chapters , the latter only now requireth our consideration . this then we may conceive , as an ineffable act or worke of almightie god : whereby he cherisheth , sustaineth , and governeth the world , or all things by him created , moving them agreeably to those natures , which he endowed them withall in the beginning , unto those ends , which he hath proposed : to confirme this , i will first prove this position , that the whol world is cared for by god , and by him governed , and therein all men , good , or bad , all things , in particular , be they never so small and in our eyes inconsiderable : secondly , shew the manner , how god worketh all , in all things , and according to the diversitie of secondary causes which he hath created : whereof , some are necessary , some free , others contingent , which produce their effects , nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meerely by accident . the providence of god in governing the world , is plentifully made knowne unto us , both by his works , and by his word . i will give a few instances of either sort . . in generall , that the almightie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and framer of this whole universe , should propose unto himselfe no end in the creation of all things : that he should want either power , goodnesse , will , or wisdome , to order , and dispose the works of his own hands is altogether impossible . . take a particular instance , in one concerning accident , the knowledge whereof by some means or other , in some degree or other hath spread it selfe throughout the world : and that is that almost universall destruction of all by the flood , whereby the whole world was well-nigh reduced to its primitive confusion , is there nothing but chance to be seene in this ? was there any circumstance about it that did not show a god , and his providence ? not to speake of those revelations , whereby god foretold that he would bring such a deluge : what chance fortune could collect , such a small number of individuals of all sorts , wherein the whole kinde might be preserved ? what hand guided that poor vessell from the rocks , and gave it a resting place on the mountains ? certainly , the very reading of that story , gen. . having for confirmation , the catholike tradition of all mankinde , were enough to startle the stubborne heart of an atheist . the word of god doth not lesse fully relate it , then his works doe declare it , psal . . my father worketh hitherto saith our saviour , ioh. . . but did not god end his worke on the seventh day , and did he not then rest from all his works ? gen. . . true ; from his worke of creation by his omnipotence : but his worke of gubernation by his providence ; as yet knows no end : yea , and divers particular things he doth , besides the ordinary course , only to make known that he thus worketh , ioh. . . as he hath framed all things by his wisdome , so he continueth them , by his providence in excellent order ; as is at large declared in that golden psal . . and this is not bounded to any particular places , or things , but his eyes are in every place beholding the evill , and the good , prov. . . so that none can hide himselfe , in secret places , that he shall not see him : ierem. . . acts . . iob . , . exod. . . and all this he saith , that men may know from the rising of the sun , and from the west , that there is none besides him , he is the lord , and there is none else , he formeth the light , and createth darknesse , he maketh peace , and createth evill , he doth all these things , isaiah . . in these and innumerable like places , doth the lord declare that there is nothing which he hath made , that with the good hand of his providence he doth not govern and sustaine . now , this generall extent of his common providence to all , doth no way hinder , but that he may exercise certaine speciall acts thereof , towards some in particular : even by how much neerer then other things they approach unto him , and are more assimilated unto his goodnesse . i meane his church here on earth , and those whereof it doth consist : for what nation is there so great that hath god so nigh unto them , deut. . . in the government hereof he most eminently sheweth his glory , and exerciseth his power ; joyne here his works , with his word , what he hath done , with what he hath promised to doe for the conservation of his church , and people , and you will finde admirable issues of a more speciall providence : against this he promiseth , the gates of hell shall not prevaile : mat. . . amiddest of those he hath promised to remaine , matth. . . supplying them with an addition of all things necessary , matth. . . desiring , that all their care might be cast upon him , who careth for them , pet. . . forbidding any to touch his anoynted ones : psal . . . and that because they are unto him as the apple of his eye : zach. . . now this speciall providence hath respect unto a supernaturall end , to which that , and that alone is to be convayed . for wicked men , as they are excepted from this speciall care and government , so they are not exempted from the dominion of his almightie hand : he who hath created them for the day of evill , prov. . . and provided a place of their own , acts . . for them to goe unto : doth not in this world , suffer them to live without the verge of his all-ruling providence : but by suffering and enduring their iniquities with great patience , and long-suffering , rom. . . defending them oftentimes , from the injuries of one another , gen. . . by granting unto them many temporall blessings : matth. . . disposing of all their works , to the glory of his great name , prov. . , . he declareth , that they also live , and move , and have their being in him , and are under the government of his providence : nay , there is not the least thing in this world to which his care and knowledge doth not descend : ill would it become his wisdome not to sustaine , order and dispose of all things by him created , but leave them to the ruine of uncertaine chance : d hierome then was injurious to his providence , and cast a blemish on his absolute perfection , whilest he thought to have cleered his maiestie , from being defiled with the knowledge and care of the smallest reptiles and vermine every moment and st. e austine is expresse to the contrary , who saith he , hath disposed the severall members of the flea , and gnat , that hath given unto them order , life , and motion , &c. even most agreeable to holy scriptures , so psal . . , . and . . matth. . . he feedeth the fowles and cloatheth the grasse of the field , iob . , ● . and ionah . . , . sure it is not troublesome to god to take notice of all that he hath created : did he use that great power in the production , of the least of his creatures , so farre beyond the united activitie of men and angels , for no end at all ? doubtlesse even they also must have a well disposed order , for the manifestation of his glory , not a sparrow falls to the ground , without our father : matth. . , . even the haires of our head are numbred , he cleatheth the lillies and grasse of the field which is to be cast into the even , luke . , . behold his knowledge , and care of them , again he used frogs , and lice , for the punishment of the egyptians , exod. . with a gourd , and a worme he exercised his servant ionah : chap. . yea he cals the locusts his terrible army , and shall not god know and take care of the number of his souldiers , the ordering of his dreadfull hoast . that god by his providence governeth and disposeth of all things by him created , is sufficiently proved ; the manner how he worketh all in all , how he ordereth the works of his owne hands , in what this governing and disposing of his creatures doth chiefly consist , comes now to be considered . and here foure things are principally to be observed : first , the sustaining , preserving and upholding of all things by his power . for he upholdeth all things by the word of his power : heb. . . secondly , his working together with all things , by an influence of causalitie , into the agents themselves , for he also hath wrought all our works in us : isaiah . . thirdly , his powerfull over-ruling of all events , both necessary , free , and contingent , and disposing of them to certaine ends for the manifestation of his glory : so ioseph tels his brethren , as for you , you thought evill against me , but god meant it unto good , to bring to passe , as it is at this day , to save much people alive , gen. . . fourthly , his determining and restraining second causes to such and such effects : even the kings heart is in the hand of the lord , as the rivers of water , he turneth it whither soever he will , prov. . . first , his sustentation or upholding of all things , is his powerfull continuing of their being , naturall strength and faculties bestowed on them at their creation ; in him we live , and move , and have our being : acts . so that he doth neither worke all himselfe in them , without any cooperation of theirs , which would not only turn all things into stocks , yea and take from stocks , their own proper nature , but also is contrary to that generall blessing he spread over the face of the whole world , in the beginning , increase , and multiply : gen. . . nor yet , leave them to a selfe subsistance , he in the meane time only not destroying them , which would make him an idle spectator of most things in the world , not to worke hitherto as our saviour speaks : and grant to divers things here below , an absolute being , not derivative from him ; the first whereof is blasphemous , the latter impossible . secondly , for gods working in , and together with all second causes , for the producing of their effects : what part or portion in the worke , punctually to assigne unto him , what to the power of the inferiour causes , seemes beyond the reach of mortals , neither is an exact comprehension thereof , any way necessary , so that we make every thing beholding to his power for its being , and to his assistance for its operation . thirdly , his supreame dominion , exerciseth it selfe in disposing of all things , to certaine and determinate ends for his owne glory : and is chiefly discerned , advancing it self over those things which are most contingent : and making them in some sort necessary , inasmuch as they are certainly disposed of to some proposed ends : betweene the birth and death of a man , how many things meerely contingent doe occurre ? how many chances ; how many diseases , in their owne nature all evitable ; and in regard of the event not one of them but to some prove mortall : yet certaine it is , that a mans dayes are determined , the number of his moneths are with the lord , he hath appointed his bounds which he cannot passe : iob . . and oftentimes by things purely contingent and accidentall , he executeth his purposes , bestoweth rewards , inflicteth punishments , and accomplisheth his judgements ; as when he delivereth a man to be slaine by the head of an axe , flying from the helve in the hand of a man cutting a tree by the way : but in nothing is this more evident , then in the ancient casting of lots , a thing as casuall and accidentall as can be imagined , hudled in the cap at a venture ; yet god overruleth them to the declaring of his purpose , freeing truth from doubts , and manifestation of his power , prov. . . the lot is cast into the lap , but the whole disposing of it is from the lord : as you may see in the examples of achan : iosh . . , . saul , sam. . . ionathan , sam. . . ionah , chap. . . matthias , act. . . and yet this overruling act of gods providence , ( as no other decree or act of his ) doth not rob things contingent of their proper nature : for cannot he who effectually causeth that they shall come to passe , cause also that they shall come to passe contingently . fourthly , gods predetermination of second causes , ( which i name not last as though it were the last act of gods providence about his creatures , for indeed it is the first that concerneth their operation : ) is that effectuall working of his , according to his eternall purpose , whereby though some agents , as the wils of men , are causes most free and indefinite , or unlimited lords of their owne actions , in respect of their internall principle of operation , that is their owne nature , are yet all in respect of his decree , and by his powerfull working determined to this or that effect , in particular : not that they are compelled to doe this , or hindered from doing that ; but are inclined and disposed to doe this or that , according to their proper manner of working , that is most freely : for truly such testimonies are every where obvious in scripture , of the stirring up of mens wils and minds , of bending and inclining them to divers things : of the governing of the secret thoughts and motions of the heart ; as cannot by any means be referred to a naked permission , with a government of externall actions , or to a generall influence , whereby they should have power to doe this or that , or any thing else , wherein as some suppose his whole providence consisteth . let us now joyntly apply these severall acts to free agents , working according to choyce , or relation , such as are the wils of men : and that will open the way to take a view of arminian heterodoxies , concerning this article of christian beliefe : and here two things must be premised : first , that they be not deprived of their own radicall , or originall internall libertie : secondly , that they be not exempt from the moving influence & gubernation of gods providence ; the first whereof , would leave no just roome for rewards and punishments ; the other , as i said before , is injurious to the majestie and power of god : f st. augustine judged cicero worthy of special blame even among the heathens , for so attempting to make men free , that he made them sacrilegious : by denying them to be subject to an over-ruling providence : which grosse errour was directly maintained by g damascen , a learned christian , teaching , things whereof we have any power not to depend on providence , but on our owne free-will : an opinion fitter for a hogge of the epicures heard , then for a scholler in the schoole of christ : and yet , this proud prodigious error is now , though in other termes , stifly maintained . for what doe they else , who ascribe such an absolute independent libertie to the will of man ; that it should have in its owne power every circumstance , every condition whatsoever , that belongs to operation ; so that all things required on the part of god , or otherwise to the performance of an action being accomplished : it remaineth solely , in the power of a mans owne will , whether he will doe it , or no : which supreame and plainely divine liberty , joyned with such an absolute uncontrollable power and dominion over all his actions , would exempt and free the will of man , not onely from all fore-determining , to the production of such and such efffects ; but also , from any effectuall working or influence of the providence of god into the will it selfe , that should sustaine , helpe or co-operate with it , in doing or willing any thing : and therefore the authours of this imaginarie liberty , have wisely framed an imaginary concurrence of gods providence , answerable unto it : viz. a generall and indifferent influence , alwaies wayting , and expecting the will of man to determine it selfe to this , or that effect , good or bad : god being as it were alwaies ready at hand , to doe that small part which he hath in our actions , whensoever we please to use him : or , if we please to let him alone , he no way moveth us to the performance of any thing : now god forbid that we should give our consent to the choyce of such a captaine , under whose conduct we might goe downe againe unto paganisme ; to the erecting of such an idol , into the throne of the almightie : no doubtlesse ; let us be most indulgent to our wils , and assigne them all the libertie that is competent unto a created nature , to doe all things freely according to election and foregoing counsell , being free from all naturall necessity , and outward compulsion : but for all this , let us not presume to denie gods effectuall assistance , his particular powerfull influence , into the wils and actions of his creatures , directing of them to a voluntary performance of what he hath determined : which the arminians opposing in the behalfe of their darling free-will , doe worke in the hearts of men , an overweening of their owne power , and an absolute independence of the providence of god. for : first , they deny that god ( in whom we live and move and have our being ) doth any thing by his providence , h whereby the creature should be stirred up , or helped in any of his actions : that is , god wholly leaves a man in the hand of his owne counsell , to the disposall of his owne absolute independent power , without any respect to his providence at all : whence , as they doe , they may well conclude : i that those things , which god would have to be done of us freely , ( such as are all humane actions , ) he cannot himselfe , will or worke , more powerfull and effectually , then by the way of wishing or desiring , as vorstius speakes : which is no more , then one man can doe concerning another , perhaps farre lesse then an angel : i can wish or desire that another man would doe , what i have a minde , he should : but truly to describe the providence of god by such expressions , seemes to me intollerable blasphemie : but thus it must be , without such helpes as these , dagon cannot keepe on his head , nor the idoll of uncontroulable free-will enioy his dominion . k hence corvinus will grant , that the killing of a man by the slipping of an axes head from the helve , although contingent , may be said to happen according to gods counsel , and determinate will ; but on no termes will he yeeld , that this may be applied to actions wherein the counsell and freedome of mans will , doe take place : as though , that they also , should have dependance , on any such overruling power : whereby , he absolutely excludeth the providence of god , from having any soveraigntie within the territory of humane actions , which is plainly to shake off the yoke of his dominion , and to make men lords paramount within themselves : so that they may well ascribe unto god , ( as they doe ) l onely a deceiveable expectation , of those contingent things , that are yet for to come : there beeing no act of his owne , in the producing of such effects , on which he can ground any certainty : onely , he may take a conjecture , according to his guesse at mens inclinations : and indeed this is the helena for whose enjoyment , these thrice tenne yeeres ▪ they have maintained warfare with the hosts of the living god : their whole endeavour being to prove , that notwithstanding the performance of all things on the part of god required for the production of any action , m yet the will of man remaines absolutely free , yea in respect of the event , as well as its manner of operation , to doe it , or not to doe it : that is , notwithstanding gods decree that such an action shall be performed , and his fore-knowledge that it will so come to passe , notwithstanding his co-operating with the will of man ( as farre as they will allow him ) for the doing of it , and though he hath determined , by that act of man to execute some of his owne judgements : n yet there is no kinde of necessitie , but that he may as well omit , as doe it : which is all one as if they should say , our tongues are our owne , we ought to speake , who is lord over us ? we will vindicate our selves into a libertie , of doing what , and how , we will : though for it we cast god out of his throne : and indeed if we marke it , we shall finde them undermining , and pulling downe , the actuall providence of god , at the root and severall branches thereof . for : first , for his conservation or sustaining of all things , they affirme o it to be very likely , that this is nothing but a negative act of his will , wherby he willeth or determineth , not to destroy the things by him created : and when we produce places of scripture which affirme that it is an act of his power , they say , they are foolishly cited . so that truely let the scripture say what it will , ( in their conceit ) god doth no more sustaine and uphold all his creatures , then i doe a house , when i doe not set it on fire , or a worme , when i doe not tread upon it . secondly , for gods concurring with inferiour causes in all their acts , and working , they affirme it to be onely p a generall influence alike upon all , and every one , which they may use , or not use at their pleasure ; and in the use , determine it to this or that effect , be it good or bad , so corrinus , as it seemes best unto them : in a word , to the will of man q it is nothing but what suffers it to play its owne part freely according to its inclination , as they ioyntly speake in their confession : observe also , that they account this influence of his providence , not to be into the agent , the will of man , whereby that should be helped or inabled to doe any thing , ( no that would seeme to grant a selfe-insufficiencie , ) r but onely into the act it selfe for its production , as if i should helpe a man to lift a logge , it becomes perhaps unto him so much the lighter , but he is not made one jot the stronger : which takes off the proper worke of providence , consisting in an internall assistance . thirdly , for gods determining , or circumscribing the will of man to doe this or that in particular : they absolutely explode it as a thing destructive to their adored libertie : ſ it is no way consistent with it , say they in their apologie : so also t arminius , the providence of god doth not determine the will of man to one part of the contradiction : that is , god hath not determined that you shall , nor doth by any meanes over-rule your wils , to doe this thing , rather then that ; to doe this , or to omit it : so that the summe of their endeavour is to prove that the will of man , is so absolutely free , independent , and uncontrouleable , that god doth not , nay with all his power cannot determine it , certainly and infallibly to the performance of this or that particular action , thereby to accomplish his owne purposes , to attaine his owne ends : truly it seemes to me the most unfortunate attempt that ever christians lighted on , which if it should get successe answerable to the greatnesse of the undertaking , the providence of god in mens essence , would be almost thrust quite out of the the world : tantae molis erat : the new goddesse contingencie , could not be erected , untill the god of heaven was utterly dispoyled of his dominion over the sons of men , and in the roome thereof a home-bred idol of selfe-sufficiencie set up , and the world perswaded to worship it : but that the building climbe no higher , let all men observe how the word of god overthrowes this babylonian tower . first , in innumerable places it is punctuall , that his providence doth not onely beare rule in the counsels of men , and their most secret resolutions , whence the prophet inferreth that he knoweth that the way of man is not in himself , that it is not in man that walketh to direct his wayes : ierem. . . and solomon , that a mans heart deviseth his way , but the lord directeth his steps , prov. . . david also having laid this ground , that the lord bringeth the counsell of the heathen to nought , and maketh the devices of the people to be of none effect , but his owne counsell abideth for ever , and the thoughts of his heart to all generations : psam . . , . proceedeth accordingly in his owne distresse to pray , that the lord would infatuate , and make u foolish the counsell of achitophel , sam. . . which also the lord did , by working in the heart of absolom , to hearken to the crosse counsell of hushai . but also secondly , that the working of his providence is effectuall even in the hearts and wils of men , to turne them which way he will , and to determine them to this , or that in particular according as he pleaseth : the preparations of the heart , in man , and the answer of the tongue is from the lord , saith solomon , prov. . . which iacob trusted and relied on , when he prayed , that the lord would grant his sonnes to finde favour and mercy , before that man , gen. . . whom then he supposed to be some atheistical aegyptian ; whence we must grant , if either the good old man , beleeved that it was in the hand of god , to incline and unalterably turne and settle the heart of ioseph , to favour his brethren , or else his prayer must have had such a senslesse sense as this : grant o lord , such a generall influence of thy providence , that the heart of that man , may be turned to good towards my sons , or else that it may not , being left to its own freedome ; a strange request ; yet how it may be bettered , by one beleeving the arminian doctrine i cannot conceive : thus solomon affirmeth , that the heart of the king is in the hand of the lord , like the rivers of water he turneth it which way he will , pro. . . if the heart of a king who hath an inward naturall libertie equall with others , and an outward libertie belonging to his state and condition above them , be yet so in the hand of the lord , as that he alwaies turneth it , to what he pleaseth in particular , then certainly other men , are not excepted from the rule of the same providence : which is the plaine sense of these words , and the direct thesis , which we maintaine , in opposition to the arminian idol of absolute independent free-will : so daniel also reproving the babylonian tyrant , affirmeth that he glorified not god in whose hand was his breath , and whose were all his wayes , dan. . . not onely his breath and life , but also all his wayes , his actions , thoughts and words , were in the hand of god. yea , secondly , sometimes the saints of god , as i touched before , doe pray that god would be pleased thus to determine their hearts , and bend their wils , and wholly incline them to some one certaine thing , and that without any prejudice to their true and proper libertie : so david , psal . . . incline my heart unto thy testimonies , and not unto covetousnesse . this prayer being his , may also be ours , and we may aske it in faith , relying on the power , and promise of god in christ , that he will performe our petitions , iohn . . now i desire any christian to resolve , whether by these and the like requests , he intendeth to desire at the hand of god , nothing but such an indifferent motion to any good , as may leave him to his owne choice whether he will doe it or no ; which is all the arminians will grant him : or rather that he would powerfully bind his heart and soule unto his testimonies , and worke in him an actuall embracing of all the waies of god , not desiring more libertie , but onely enough to doe it willingly : nay surely the prayers of gods servants requesting with solomon , that the lord would be with them , and encline their heart unto him to keepe his statutes , and walke in his ▪ commandements , kings . . . and with david , to create in them a cleane heart , and renew a right spirit within them : psal . . when according to gods promises , they intreat him to put his feare into their hearts : ierem. . . to unite their hearts to feare his name , psal . . . to worke in them , both the will and the deed , an actuall obedience unto his law cannot possibly aime at any thing but a generall influence , enabling them alike , either to doe , or not to doe , what they so earnestly long after . thirdly , the certaintie of divers promises and threatnings of almightie god , dependeth upon his powerfull determining , and turning the wils and heart of men which way he pleaseth : thus to them that feare him , he promiseth that they shall finde favour in the sight of man , prov. . . now if notwithstanding , all gods powerfull operation in their hearts , it remaineth absolutely in the hands of men , whether they will favour them that feare him or no : it is wholly in their power whether god shall be true in his promises or no : surely when jacob wrastled with god on the strength of some such promise , gen. . . he little thought of any question , whether it were in the power of god to performe it : yea and the event shewed that there ought to be no such question , g●n . . for the lord turned the heart of his brother esau , as he doth of others , when he makes them pitty his servants when at any time they have carried away captives , psal . . . see also the same powerfull operation , required to the execution of his judgements : job . . and chap. . , &c. in briefe , there is no prophesie nor prediction in the whole scripture , no promise to the church or faithfull , to whose accomplishment , the free actions and concurrence of men is required , but evidently declareth , that god disposeth of the hearts of men , ruleth their wils , inclineth their affections , and determines them freely to choose , and doe , what he in his good pleasure hath decreed shall be performed ; such as were the prophesies of deliverance from the babylonish captivitie by cyrus , isa . . of the conversion of the gentiles , of the stabilitie of the church , matth. . of the destruction of ierusalem by the romans , matth. . with innumerable others : i will adde onely some few reasons for the close of this long discourse . this opinion that god hath nothing but a generall influence into the actions of men , not effectually moving their wils , to this , or that , in particular . first , it granteth a goodnesse of entitie or being unto divers things , whereof god is not the authour : as those speciall actions which men performe without his speciall concurrence ; which is blasphemous : the apostle affirmes that of him are all things . secondly , it denieth god to be the authour of all morall goodnesse : for an action is good in as much as it is such an action in particular : which that any is so , according to this opinion is to be attributed meerely to the will of man : the generall influence of god moveth him no more to prayer , then to evill communications tending to the corruption of good manners . thirdly , it maketh all the decrees of god , whose execution dependeth on humane actions , to be altogether uncertaine , and his fore-knowledge of such things to be fallible , and easily to be deceived : so that there is no reconciliation possible to be hoped for , betwixt these following and the like assertions . s. s. in him we live and move and have our being , act. . . he upholdeth all things by the word of his power , heb. . . thou hast wrought all our workes in us : isa . . . my father worketh hitherto : iohn . . the preparations of the heart in man and the answer of the tongue is from the lord , pr. . . the heart of the king is in the hand of the lord , like the rivers of water he turneth it which way he will : prov. . . incline my heart unto thy testimonies , and not unto covetousnesse : psal . . . vnite my heart to feare thy name , psal . . . thou hast not glorified god in whose hand is thy breath , and whose are all thy wayes : dan. . . see matth. . . compared with act. . . and chap. . , . luk. . . iohn . . . for the necessitie of other events , see exod. . . iob . . matth. . . &c. lib. arbit . gods sustaining of all things is not an affirmative act of his power but a negative act of his will : rem . apol . whereby he will not destroy them . god by his influence bestoweth nothing on the creature whereby it may be incited or helped in its actions : corvinus . those things god would have us freely doe our selves : he can no more effectually worke or will then by the way of wishing : vorstius . the providence of god doth not determine the free-will of man to this or that particular , or to one part of the contradiction : arminius . the will of man ought to be free from all kind of internall and externall necessitie in its actions : rem . that is , god cannot lay such a necessitie upon any thing as that it shall infallibly come to passe as he intendeth : see the contrary in the places cited . chap. v. whether the will and purpose of god may be resisted and he be frustrate of his intentions . by the former steps , is the altar of ahaz , set on the right hand of the altar of god : the arminian idol , in a direct opposition exalted to an equall pitch , with the power , and will of the most high : i shall now present unto you , the spirit of god once more contending , with the towring imaginations of poore mortals , about a transcendent priviledge of greatnesse , glory and power : for having made his decrees mutable , his prescience fallible , and almost quite devested him of his providence ; as the summe and issue of all their endeavours , they affirme that his will may be resisted , he may faile of his intentions , be frustrate of his ends , he may , and doth propose , such things , as he neither doth , nor can at any time accomplish : and that , because the execution of such acts of his will , might haply clash against the freedome of the wills of men : which if it be not an expression of spirituall pride , above all that ever the devill attempted in heaven , divines doe not well explicate that sinne of his : now because there may seeme some difficultie in this matter , by reason of the severall acceptations of the will of god : especially in regard of that whereby it is affirmed that his law and precepts , are his will , which alas we all of us too often resist or transgresse , i will unfold one distinction of the will of god , which will leave it cleare , what it is , that the arminians oppose , for which we count them worthy of so heavy a charge . divinum velle est eius esse , say the schoolemen , the will of god is nothing but god willing , not differing from his essence , secundum rem , in the thing it selfe , but only secundum rationem , in that it importeth a relation to the thing willed : the essence of god then , being a most absolute pure simple act or substance : his will consequently can be but simply one , whereof we ought to make neither division , nor distinction : if that whereby it is signified , were taken alwayes properly and strictly for the eternall will of god : the differences hereof , that are usually given , are rather distinctions of the signification of the word , then of the thing . in which regard , they are not onely tolerably , but simply necessary ; because without him , it is utterly impossible to reconcile some places of scripture , seemingly repugnant : in the . chapter of genesis v. . god commandeth abraham , to take his onely sonne isaac ; and offer him for a burnt offering in the land of moriah . here the words of god are declarative of some will of god unto abraham : who knew it ought to be , and little thought , but that it should be performed : but yet , when he actually addressed himself , to his dutie in obedience to the will of god : he receiveth a countermand , vers . . that he should not lay his hand upon the childe , to sacrifice him : the event plainly manifesteth , that it was the will of god that isaac should not be sacrificed : and yet notwithstanding , by reason of his command ; abraham seemes before bound to beleeve , that it was well-pleasing unto god , that he should accomplish what he was enjoyned : if the will of god in the scripture be used but in one acceptation , here is a plaine contradiction : thus god commands pharaoh to let his people goe : could pharaoh thinke otherwise , nay was he not bound to beleeve , that it was the will of god , that he should dismisse the israelites at the first hearing of the message : yet god affirmes , that he would harden his heart , that he should not suffer them to depart , untill he had shewed his signes and wonders in the land of egypt : to reconcile these , and the like places of scripture , both the ancient fathers , and schoolemen , with moderne divines , doe affirme that the one will of god , may be said to be divers or manifold , in regard of the sundry manners , whereby he willeth those things to be done , which he willeth , as also in other respects : and yet taken in its proper signification , is simply one and the same : the vulgar distinction of gods secret and revealed will , is such , as to which all the other may be reduced : and therefore i have chosen it to insist upon . the secret will of god , in his eternall , unchangeable purpose , concerning all things which he hath made , to be brought by certaine means to their appointed ends : of this himselfe affirmeth , that his counsell shall stand and he will doe all his pleasure , isaiah . . . this some call the absolute efficacious will of god , the will of his good pleasure alwayes fulfilled : and indeed this is the only proper , eternall , constant , immutable will of god , whose order can neither be broken , nor its law transgressed , so long as with him there is neither change , nor shadow of turning . the revealed will of god , containeth not his purpose and decree , but our dutie , not what he will doe according to his good pleasure , but what we should doe if we will please him : and this , consisting in his word , his precepts and promises , belongeth to us and our children , that we may doe the will of god : now this indeed is rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which god willeth , then his will , but tearmed so , as we call that the will of a man which he hath determined , shall be done : this is the will of him that sent me , that every one which seeth the sonne and beleeveth on him , may have everlasting life , saith our saviour : ioh. . . that is , this is that which his will hath appointed : hence it is called voluntas signi , or the signe of his will , metaphorically only called his will , saith a aquinas : for in as much , as our commands are the signes of our wils , the same is said of the precepts of god : this is the rule of our obedience , and whose transgression makes an action sinfull , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sinne is the transgression of a law , and that such a law , as is given to the transgressor to be observed : now god hath not imposed on us the observation of his eternall decree and intention , which as it is utterly impossible for us to transgresse or frustrate : so were we unblameable if we should : a master requires of his servant , to doe what he commands , not to accomplish what he intends : which perhaps he never discovered unto him : nay , the commands of superiours , are not alwayes signes that the commander will have the things commanded actually performed , as in all precepts for triall : but only that they who are subjects to this command , shall be obligd to obedience , as farre as the sense of it doth extend , & hoc clarum est in praeceptis divinis , saith b durand . &c. and this is cleere in the commands of god : by which we are obliged to doe , what he commandeth , and it is not alwayes his pleasure , that the thing it selfe , in regard of the event , shall yet be accomplished : as we saw before in the examples of pharaoh , and abraham . now the will of god in the first acceptation , is said to be hid or secret , not because it is so alwayes , for it is in some particulars revealed and made knowne unto us , two wayes . first , by his word , as where god affirmeth that the dead shall rise , we neither doubt not , but that they shall rise , and that it is the absolute will of god that they shall doe so . secondly , by the effects , for when any thing cometh to passe , we may cast the event on the will of god as its cause , and looke upon it as a revelation of his purpose . iacobs sonnes little imagined , that it was the will of god , by them to send their brother into egypt : yet afterward , ioseph tels them plainly , it was not they , but god that sent him thither , gen. . but it is said to be secret for two causes : first , because for the most part it is so , there is nothing in divers issues declarative of gods determination but only the event : which while it is future is hidden to them who have faculties to judge of things past and present , but not to discerne things for to come . hence saint iames bids us not be too peremptory in our determinations , if we will doe this , or that , not knowing how god will close with us , for its performance . secondly , it is said to be secret , in reference to its cause , which for the most part is past our finding out : his paths are in the deeps and his footsteps are not known . it appeareth then , that the secret and revealed will of god are divers , in sundry respects , but chiefly , in regard of their acts , and their objects . first , in regard of their acts , the secret will of god is his eternall decree , and determination , concerning any thing to be done , in its appointed time : his revealed will is an act , whereby he declareth himself to love , or approve any thing , whither ever it be done , or no. secondly , they are divers in regard of their objects , the object of gods purpose and decree , is that which is good in any kinde , with reference to its actuall existence , for it must infallibly be performed : but the object of his revealed will , is that only which is morally good , ( i speake of it inasmuch as it approveth or commandeth , ) agreeing to the law , and the gospell : and that considered , only inasmuch as it is good : for whither it be ever actually performed , or no , is accidentall to the object of gods revealed will. now of these two differences , the first is perpetuall , in regard of their severall acts , but not so the latter , they are sometimes coincident in regard of their objects : for instance , god commandeth us to beleeve , here his revealed will , is that we should so do : withall he intendeth we shall doe so , and therefore ingenerateth faith in our hearts that we may beleeve : here his secret and revealed will , are coincident , the former being his precept , that we should beleeve , the latter his purpose that we shall beleeve : in this case , i say , the object of the one , and the other , is the same , even what we ought to doe , and what he will doe . and this inasmuch , as he hath wrought all our works in us : isaiah . . they are our own works , which he works in us : his act in us , and by us , is ofttimes our dutie towards him : he commands us by his revealed will to walke in his statutes , and keep his laws , upon this , he also promiseth that he will so effect all things , that of some this shall be performed : ezek. . , . a new heart also will i give you , and a new spirit will i put within you , and i will take away the stony heart out of your flesh , and i will give you an heart of flesh : and i will put my spirit within you , and cause you to walke in my statutes , and you shall keepe my iudgements and doe them : so that the selfe same obedience of the people of god , is here the object of his will , taken in either acceptation : and yet the precept of god , is not here as some learned men suppose , declarative of gods intention , for then , it must be so to all , to whom it is given , which evidently it is not , for many are commanded to beleeve , on whom god never bestoweth faith : it is still to be looked upon , as a meere declaration of our dutie , its closing with gods intention , being accidentall unto it : there is a wide difference betwixt , doe such a thing , and you shall doe it : if gods command to iudas to beleeve , imported as much as it is my purpose , and intention that iudas shall beleeve , it must needs contradict that will of god , whereby he determined that iudas for his infidelitie should goe to his own place : his precepts are in all obedience of us to be performed , but doe not signifie his will , that we shall actually fulfill his commands . abraham was not bound to beleeve , that it was gods intention that isaac should be sacrificed , but , that it was his duty ; there was no obligation on pharaoh to thinke , it was gods purpose the people should depart , at the first summons , he had nothing to doe with that : but there was one , to beleeve that if he would please god , he must let them goe . hence divers things of good use in these controversies may be collected . first , that god may command many things by his word , which he never decreed that they should actually be performed : because , in such things , his words are not a revelation of his eternall decree and purpose : but only a declaration of some thing where with he is well pleased , be it by us performed or no in the forecited case , he commanded pharaoh , to let his people goe , and plagued him for refusing to obey his command : hence we may not collect , that god intended the obedience and conversion of pharaoh by this his precept , but was frustrated of his intention , for the scripture is evident and cleere , that god purposed by his disobedience , to accomplish an end farre different , even a manifestation of his glory by his punishment : but only that obedience unto his commands is pleasing unto him : as sam. . . secondly , that the will of god to which our obedience is required , is the revealed will of god , contained in his word , whose compliance with his decree is such , that hence we learne three things tending to the execution of it . first , that it is the condition of the word of god , and the dispensation thereof , instantly to perswade to faith and obedience : secondly , that it is our duty , by all means to aspire to the performance of all things by it enjoyned , and our fault if we doe not . thirdly , that god by these means , will accomplish his eternall decree of saving his elect , and that he willeth the salvation of others , inasmuch as he calleth them unto the performance of the condition thereof : now our obedience is so to be regulated by this revealed will of god , that we may sin , either by omission , against its precepts : or commission against its prohibitions : although by our so omitting , or committing of any thing , the secret will or purpose of god be fulfilled . had abraham disobeyed gods precept , when he was commanded to sacrifice his sonne isaac : though gods will had been accomplished thereby , who never intended it : yet abraham had grievously sinned against the revealed will of god , the rule of his duty : the holinesse of our actions , consisteth in a conformity unto his precepts , and not unto his purposes : on this ground ( c gregory affirmeth ) that many fulfill the will of god ( that is his intentions ) when they thinke to change it , ( by transgressing his precepts ) and by resisting , imprudently obey gods purpose : and to shew how meerely we in our actions are tied to this rule of our duty . d saint austine shews how a man may do good in a thing crosse to gods secret will : and evill in that which complyeth with it : which he illustrates by the example of a sicke parent having two children , the one wicked , who desires his fathers death , the other godly , and he prayes for his life : but the will of god is he shall die , agreeably to the desire of the wicked childe : and yet it is the other , who hath performed his duty , and done what is pleasing unto god. thirdly , to returne from this unnecessarie digression : that which we have now in agitation , is the secret will of god , which we have before unfolded , and this it is that we charge the arminians for affirming , that it may be resisted : that is , that god may faile in his purposes , come short of what he earnestly intendeth ; or be frustrated of his aime and end : as if he should determinately resolve the faith and salvation of any man : it is in the power of that man , to make void his determination , and not beleeve , and not be saved : now it is onely in cases of this nature , wherein our owne free-wils have an interest , that they thus limit and circumscribe the power of the most high : in other things , they grant his omnipotencie to be of no lesse extent then others doe : but in this case , they are peremptory and resolute , without any colouring or tergiversation , for whereas there is a question proposed by the apostle , rom. . . who hath resisted his will ? which that none hath or can , he grants in the following verses : e corvinus affirmes , it is onely an obiection of the jewes reiected by the apostle : which is much like an answer young schollers usually give to some difficult place in aristotle , when they cannot thinke of a better , loquitur ex aliorum sententia : for there is no signe of any such rejection of it by the apostle , in the whole following discourse : yea , and it is not the iewes , that saint paul disputeth withall here , but weaker brethren concerning the iewes ; which is manifest from the first verse , of the next chapter , where he distinguisheth betweene brethren to whom , and israel of whom he spake . secondly , he speakes of the iewes in the whole treatise in the third person , but of the disputer in the second . thirdly , it is taken for a confessed principle , betweene saint paul , and the disputer as he cals him ; that the iewes were rejected , which surely themselves would not readily acknowledge : so that corvinus rejects as an objection of the iewes , a granted principle of saint paul , and the other f christians of his time : with the like confidence , the same authour affirmeth , that they nothing doubt but that many things are not done which god would have to be done : g vorstius goes further , teaching that not onely many things are done , which he would have done , but also that many things are done , which he would not have done : he meanes not our transgressing of his law , but gods failing in his purpose ; as corvinus cleares it , acknowledging , that the execution of gods will , is suspended or hindered by man : to whom h episcopius subscribes ; as for example : god purposeth and intendeth the conversion of a sinner , suppose it were mary magdalen : can this intention of his be crossed and his will resisted ? yea , say the arminians ; for god converts sinners by his grace ; but we can resist god when he would convert us by his grace ; say i sixe of them ioyntly in their meeting at the hague : but some one may here object , say they , that thus god faileth of his intention , doth not attaine the end , at which he aimes : we answer , this we grant : or be it the salvation of men , they say they are certain k that god intendeth that for many , which never obtaine it ; that end he cannot compasse . and here me thinkes they place god in a most unhappy condition , by affirming that they are often damned , whom he would have to be saved , though he desires their salvation with a most l vehement desire and naturall affection , such i thinke , as crowes have to the good of their young ones , for that there are in him m such desires as are never fulfilled , because not regulated by wisedome and iustice ; they plainly affirme : for although by his infinite power perhaps , he might accomplish them , yet it would not become him so to doe . now let any good natured man , who hath beene a little troubled for poore jupiter in homer , mourning for the death of his sonne sarpedon , which he could not prevent : or hath beene grieved for the sorrow of a distressed father , not able to remove the wickednesse and inevitable ruine , of an onely sonne ; droppe one teare for the restrained condition of the god of heaven : who , when he would have all and every man in the world to come to heaven to escape the torments of hell , and that with a serious purpose and intention , that it shall be so : a vehement affection and fervent naturall desire , that it should be so , yet being not in himselfe alone able to save one , must be forced to loose his desire , lay downe his affection , change his purpose , and see the greatest part of them to perish everlastingly : n yea notwithstanding that he had provided a sufficient meanes for them all to escape , with a purpose and intention that they should so doe . in briefe , their whole doctrine in this point is laid downe by corvinus , chap. . against moulin , and the third section : where first , he alloweth of the distinction of the will of god , into that whereby he will have us doe something , and that whereby he will doe any thing himselfe : the first is nothing but his law and precepts , which we with him affirme may be said to be resisted , in as much as it is transgressed : the latter he saith , if it respect any act of mans , may be considered as praeceding that act , or following it : if praeceding it , then it may be resisted , if man will not co-operate : now this is the will of god whereby himselfe intendeth to doe any thing : the summe of which distinction is this , the will of god concerning the future being of any thing , may be considered as it goeth before the actuall existence of the thing it selfe , and in this regard it may be hindered or resisted ; but as it is considered to follow any act of man , it is alwaies fulfilled : by which latter member , striving to mollifie the harshnesse of the former , he runs himselfe into inexplicable non-sense , affirming , that , that act of the will of god , whereby he intendeth men shall doe any thing , cannot be hindered after they have done it , that is , god hath irresistibly purposed they shall doe it , provided they doe it : in his following discourse also , he plainly grants , that there is no act of gods will about the salvation of men , that may not be made voide and of none effect , but onely that generall decree , whereby he hath established an inseparable connexion betweene faith and salvation , or whereby he hath appointed faith in christ , to be the meanes of attaining blessednesse : which is onely an immanent act of gods will , producing no outward effect : so that every act thereof , that hath an externall issue by humane co-operation , is frustrable and may fall to the ground : which in what direct opposition it stands to the word of god , let these following instances declare . first , our god is in heaven , saith the psalmist , he hath done whatsoever he pleased , psal . . . not onely part , but all , whatsoever he pleased should come to passe by any meanes : he ruleth in the kingdome of men , and giveth it to whom he will , dan. . . the transposition of kingdomes , is not without the mixture of divers free and voluntary actions of men , and yet in that great worke , god doth all that he pleaseth ; yea , before him , all the inhabitants of the earth are reputed as nothing , and he doth according to his will , in the armie of heaven and among the inhabitants of the earth , and none can stay his hand , or say unto him , what dost thou ? vers . . my counsell , saith he , shall stand , and i will doe all my pleasure , isa . . . i have purposed i will also doe it , vers . . nay , so certaine is he of accomplishing all his purposes ; that he confirmes it with an oath , the lord of hoasts hath sworne , surely as i have thought , so it shall come to passe , and as i have purposed so it shall stand : isa . . . and indeed it were a very strange thing , that god should intend what he fore-seeth will never come to passe : but i confesse this argument will not be pressing against the arminians who question that praescience : but yet , would they also would observe from the scripture , that the faylings of wicked mens counsels and intentions is a thing that god is said to deride in heaven , as psal . . . he threatens them with it , take counsell , saith he , together and it shall come to nought , isa . . . speake the word and it shall not stand : see also chap. . , . and shall they be enabled to recriminate , and cast the like aspersion on the god of heaven ? no surely , saith saint o austine : let us take heed we be not compelled to beleeve that almightie god would have any thing done which doth not come to passe : to which truth also that the schoole-men have universally consented is shewed by alvarez disput . . pro. . and these few instances will manifest the arminian opposition to the word of god in this particular . s. s. our god is in heaven and hath done whatsoever pleaseth him , psal . . . i will doe all my pleasure , isa . . who can stay his hand or say unto him , what dost thou ? dan. . . i have purposed , i will also doe it , isa . . as i have purposed so it shall stand , chap. . . lib. arbit . we nothing doubt but many things which god willeth , or that it pleaseth him to have done , do yet never come to passe : corvin . we grant that some of gods desires are never fulfilled , idem . it is in the power of man to hinder the execution of gods will. idem . it is ridiculous to imagine that god doth not seriously will any thing but what taketh effect : episcopius . it may be obiected that god faileth of his end : this we readily grant : remonstr . synod . chap. vi. how the whole doctrine of predestination is accounted by the arminians . the cause of all these quarrels , wherewith the arminians and their abettors , have troubled the church of christ , comes next unto our consideration : the eternall predestination of almightie god , that fountaine of all spirituall blessings , of all the effects of gods love derived unto us through christ : the demollishing of this rocke of our salvation , hath been the chiefe indeavour of all the patrons of humane selfe-sufficiencie : so to vindicate unto themselves , a power , and independent abillitie of doing good , of making themselves to differ from others , of attaining everlasting happinesse , without going one steppe from without themselves : and this is their first attempt , to attaine their second proposed end , of building a tower , from the toppe whereof they may mount into heaven , whose foundation is nothing but the sand of their owne free-will and indeavours : quite on the sudden ( what they have done in effect ) to have taken away this divine praedestination , name , and thing , had beene an attempt as noted as notorious , and not likely to attaine the least successe amongst men professing to beleeve the gospel of christ : wherefore , suffering the name to remaine , they have abolished the thing it selfe , and substituted another so unlike it in the roome thereof , that any one may see they have gotten a bleare-eyed leah instead of rachel , and hugge a cloud instead of a deitie . the true doctrine it selfe , hath beene so excellently delivered by divers learned divines , so freed from all objections , that i shall onely briefely and plainly lay it downe , and that with speciall reference to the seventeenth article of our church , where it is cleerely avowed ; shewing withall which is my chiefe intention , how it is thwarted , opposed , and overthrowne by the arminians : predestination in the usuall sense it is taken , is a part of gods providence , concerning his creatures , distinguished from it by a double restriction . first , in respect of their obiects , for whereas the decree of providence comprehendeth his intentions towards all the works of his hands , predestination respecteth onely rationall creatures . secondly , in regard of their ends , for whereas his providence directeth all creatures in generall , to those severall ends to which at length they are brought , whether they are proportionated unto their natures , or exceeding the sphere of their naturall activitie : predestination is exercised onely in directing rationall creatures , to supernaturall ends : so that in generall it is the counsell , decree , or purpose of almightie god , concerning the last and supernaturall end of his rationall creatures , to be accomplished for the praise of his glory : but this also must receive a double restriction , before we come precisely , to what , we in this place aime at : and these againe in regard of the objects or the ends thereof . the object of predestination is , all rationall creatures ; now these are either angels or men , of angels i shall not treat : secondly , the end by it provided for them is either eternall happinesse , or eternall miserie : i speake onely of the former , the act of gods predestination , transmitting men to everlasting happinesse : and in this restrained sense , it differs not at all from election , and we may use them as synonyma , termes of the same importance : though by some affirming that god predestinateth them to faith whom he hath chosen , they seeme to be distinguished as the decrees of the end , and the meanes conducing thereunto ; whereof the first is election , intending the end , and then takes place predestination providing the meanes ; but this exact distinction appeareth not directly in the scripture . this election the word of god proposeth unto us , as the gracious immutable decree of almightie god , whereby , before the foundation of the world , out of his owne good pleasure , he chose certaine men , determining to free them from sinne and miserie , to bestow upon them grace and faith , to give them unto christ , to bring them to everlasting blessednesse for the praise of his glorious grace : or as it is expressed in our church articles , predestination to life is the everlasting purpose of god , whereby before the foundations of the world were laid , he hath constantly decreed by his counsell secret to us , to deliver from curse and damnation , those whom he hath chosen in christ out of mankinde , and to bring them by christ unto everlasting salvation , as vessels made unto honour : wherefore they who are endued with so excellent a benefit of god , be called according to gods purpose , &c. now to avoid prolixitie i will annex onely such annotations , as may cleere the sense , and confirme the truth of the article , by the scriptures : and shew briefly how it is overthrowne by the arminians in every particular thereof . first , the article consonantly to the scripture affirmeth , that it is an eternall decree , made before the foundations of the world were laid , so that by it we must needs be chosen before we are borne , before we have done either good or evill : the words of the article are cleere , and so also is the scripture , he hath chosen us in him before the foundation of the world : ephes . chap. . vers . . the children being not yet borne , before they had done either good or evill , it was said , &c. rom. . . we are called with an holy calling , not according to our workes , but according to his owne purpose and grace , which was given us in jesus christ before the world began : tim. . . now from hence it would undoubtedly follow , that no good thing in us , can be the cause of our election , for every cause must in order praecede its effect , but all things whereof we by any meanes are partakers , in as much as they are ours are temporarie , and so cannot be the cause of that which is eternall : things with that qualification , must have reference to the sole will and good pleasure of god , which inference would breake the necke of the arminian election : wherefore to prevent such a fatall ruine , they deny the principle , to wit , that election is eternall : a so the remonstrants in their apologie ; b compleate election regardeth none but him that is dying , for this peremptorie election decreeth the whole accomplishment and consummation of salvation , and therefore requireth in the obiect the finished course of faith and obedience , saith grevinchovius : which is to make gods election nothing but an act of his justice , approving our obedience : and such an act as is incident to any weake man , who knowes not what will happen in the next houre that is yet for to come : and is this post-destination , that which is proposed to us in the scripture , as the unsearchable fountaine of all gods love towards us in christ ? c yea , say they , we acknowledge no other predestination to be revealed in the gospel , besides that whereby god decreeth to save them who should persevere in faith , that is gods determination concerning their salvation is pendulous , untill he finde by experience , that they will persevere in obedience . but i wonder why , seeing election is confessedly one of the greatest expressions of gods infinite goodnesse , love , and mercy towards us ; if it follow our obedience , we have it not like all other blessings and mercies promised unto us , is it because such propositions as these , beleeve peter and continue in the faith unto the end , and i will choose thee before the foundation of the world , are fitter for the writings of the arminians then the word of god ? neither will we be their rivals in such an election , as d from whence , no fruit , no effect , no consolation , be derived to any mortall man whilest he lives in this world . secondly , the article affirmeth that it is constant , that is , one immutable decree , agreeably also to the scriptures , teaching but one purpose , but one fore-knowledge , one good pleasure , one decree of god , concerning the infallible ordination of his elect unto glory : although of this decree , there may be said to be two acts , one concerning the means , the other concerning the end , but both knit up in the immutabilitie of gods will : heb. . . the foundation of god , standeth sure : having this seale , god knoweth who are his : tim. . . his gifts and calling are without recalling not be repented of , rom. . . now what say our arminians to this , why a whole multitude of new notions , and termes have they invented , to obscure the doctrine ; election say they is e either legall , or evangelicall , generall or particular , complete , or incomplete , revocable or irrevocable , peremptory , or not peremptory , with i know not how many more distinctions of one single eternall act of almightie god : whereof there is neither volanec vestigium , signe or token in the whole bible , or any approved author : and to these quavering divisions they accommodate their doctrine , or rather they purposely invented them to make their errours unintelligible : yet something agreeably thus they dictate ; there f is a complete election , belonging to none but those that are dying , and there is another incomplete , common to all that beleeve , as the good things of salvation are incomplete which are continued whilest faith is continued , and revoked when that is denied , so election is complete in this life , and revocable : againe , there are say they in their confession , g three orders of beleevers , and repenters in the scripture , whereof some are beginners , others having continued for a time , and some perseverants , the two first orders are chosen , vere truly , but not absolute prorsus , absolutely , but only for a time , so long as they will remaine as they are , the third are chosen finally and peremptorily ; for this act of god is either continued or interrupted according as we fulfill the condition : but whence learned the arminians this doctrine ? not one word of it from the word of truth , no mention there of any such desultory election , no speech of faith , but such as is consequent to the one eternall irrevocable decree of predestination , they beleeved who were ordained to eternall life , acts . . no distinction of men halfe and wholly elected , where it is affirmed that it is impossible the elect should be seduced , matth. . . that none shall snatch christs sheep out of his fathers hand , ioh. . , . what would they have more ? gods purpose of election is sealed up , tim. . . and therefore cannot be revoked : it must stand firme , rom. . . in spight of all opposition : neither will reason allow us to thinke any immanent act of god , to be incomplete or revocable , because of the neere alliance it hath with his very nature : but reason , scripture , god himselfe , all must give place to any absurdities if they stand in the arminian way , bringing in their idoll with shouts , and preparing his throne , by claiming the cause of their predestination to be in themselves . thirdly , the article is cleere , that the object of this predestion , is some particular men chosen out of mankinde , that is , it is such an act of god , as concerneth some men in particular : taking them as it were aside from the middest of their brethren , and designing them for some speciall end and purpose , the scripture also aboundeth in asserting this veritie , calling them that are so chosen , a few : mat. . . which must needs denote some certaine persons ; and the residue according to election , rom. . . those whom god knows to be his , tim. . . men ordained to eternall life , acts . . us rom. . . those that are written in the lambes booke of life , revel . . . all which and divers others clearely prove , that the number of the elect is certaine , not only materially as they say , that there are so many , but formally also that these particular persons and no other are they , which cannot be altered : nay the very nature of the thing it selfe doth so demonstratively evince it , that i wonder it can possibly be conceived , under any other notion : to apprehend an election of men , not circumscribed with the circumstance of particular persons , is such a conceited platonicall abstraction , as it seemes strange that any one dares professe to understand : that there should be a predestination and none predestinated , an election and none elected , a choise amongst many yet none left or taken , a decree to save men , and yet thereby salvation destinated to no one man , either re aut spe , indeed or in expectation , in a word that there should be a purpose of god to bring men unto glory , standing inviolable though never any one attained the proposed end , is such a riddle as no oedipus can unfold : now such an election , such a predestination have the arminians substituted , in the place of gods everlasting decree : we h deny say they that gods election , extendeth it selfe to any singular persons , as singular persons : that is , that any particular persons , as peter : paul , iohn , are by it elected : no ? how then ? i why god hath appointed without difference , to dispense the means of faith , and as he seeth these persons to beleeve , or not to beleeve , by the use of those means , so at length he determineth of them : as saith corvinus : well then ; god chooseth no particular man to salvation , but whom he seeth beleeving by his own power , with the helpe only of such means as are affoorded unto others , who never beleeve , and as he maketh himselfe , thus differ from them , by a good use of his own abilities , so also he may be reduced againe into the same predicament , and then his election which respecteth not him in his person , but only his qualification , quite vanisheth : but is this gods decree of election ? yes say they ; and k make a dolefull complaint , that any other doctrine should be taught in the church , it is obtruded ( say the true born sons of arminius ) on the church as a most holy doctrine , that god by an absolute immutable decree , from all eternitie , out of his own good pleasure , hath chosen certaine persons , and those but a few in comparison , without any respect had to their faith and obedience ; and predestinated them to everlasting life : but what so great exception is this doctrine lyable unto ; what wickednesse doth it include , that it should not be accounted most holy ? nay , is not only the matter , but the very tearmes of it contained in the scripture : doth not it say the elect are few , and they chosen before the foundation of the world ; without any respect to their obedience or any thing that they had done : out of gods meere gracious good pleasure , that his free purpose according to election might stand ; even because so it pleased him : and this that they might be holy , beleeve , and be sanctified , that they might come unto christ and by him be preserved into everlasting life ; yea , this is that which gals them , l no such will can be ascribed unto god whereby he so willeth any one to be saved , as that thence their salvation should be sure and infallible , saith the father of those children . well then let m st. austine his definition be quite rejected , that predestination is a preparation of such benefits , whereby some are most certainly freed and delivered from sinne , and brought to glory : and that also of saint paul , that ( by reason of this ) nothing can separate us from the love of god , that is in christ : what is this election in your judgement ? n nothing but a decree whereby god hath appointed to save them that beleeve in christ : saith corvinus , be they who they will : or a generall purpose of god , whereby he hath ordained faith in christ , to be the means of salvation : yea , but this belongs to iudas , as well as to peter , this decree carrieth an equall aspect to those that are damned , as to those that are saved , salvation under the condition of faith in christ , was also proposed to them , but was iudas and all his company elected ? how came they then to be seduced and perish ? that any of gods elect goe to hell , is as yet a strange assertion in christianity ; notwithstanding this decree , none may beleeve , or all that doe may fall away , and so none at all be saved , which is a strange kinde of predestination : or all may beleeve , continue in faith , and be saved : which were a more strange kinde of election . we poore souls thought hitherto , that we might have beleeved according unto scripture , that some by this purpose were in a peculiar manner made the fathers , ( thine they were ) and by him given unto christ , that he might bring them unto glory , and that these men were so certaine and unchangeable a number , that not only god knoweth them as being his , but also , that christ calleth them all by name : ioh. . . and looketh , that none taketh them out of his hand : we never imagined before , that christ hath been the mediatour of an uncertaine covenant , because there are no certaine persons covenanted withall , but such as may or may not fulfill the condition : we alway thought , that some had been separated before by gods purpose from the rest of the perishing world , that christ might lay down his life for his friends , for his sheepe , for them that were given him of his father : but now it should seeme he was ordained to be a king , when it was altogether uncertaine whether he should ever have any subjects , to be a head without a body , or to such a church whose collection and continuance depends wholly and solely on the will of men . these are doctrines that i beleeve searchers of the scripture , had scarse ever been acquainted withall , had they not lighted on such expositors , as teach , o that the only cause why god loveth , ( or chooseth ) any person , is , because the honesty , faith and pietie , wherewith , according to gods command and his own dutie , he is endued , are acceptable to god : which though we grant it true of gods consequent , or approving love ; yet surely there is a divine love , wherewith he looks upon us otherwise , when he gives us unto christ : else , either our giving unto christ is not out of love , or , we are pious , just , and faithfull , before we come unto him , that is , we have no need of him at all : against either way , though we may blot these testimonies out of our hearts , yet they will stand still recorded in holy scripture , viz. that god so loved us when we were his enemies , rom. . . sinners , vers . . of no strength , that he sent his only begotten sonne to die , that we should not perish but have life everlasting , ioh. . . but of this enough . fourthly , another thing that the article asserteth according to the scripture is , that there is no other cause of our election , but gods own counsell , it recounteth no motives in us , nothing impelling the will of god , to choose some out of mankinde , rejecting others , but his own decree that is his absolute will and good pleasure , so that as there is no cause , in any thing without himselfe , why he would create the world or elect any at all , for he doth all these things for himselfe for the praise of his own glory , so there is no cause in singular elected persons , why god should choose them , rather then others ; he looked upon all mankinde in the same condition , vested with the same qualifications , or rather without any at all , for it is the children not yet borne , before they do either good or evill , that are chosen or reiected , his free grace embracing the one , and passing over the other , yet here we must observe , that although god freely without any desert of theirs chooseth some men to be partakers , both of the end and the means , yet he bestoweth faith or the means , on none , but for the merit of christ : neither doe any attaine the end or salvation , but by their own faith through that righteousnesse of his : the free grace of god notwithstanding choosing iacob , when esau is rejected , the only antecedent cause of any difference , betweene the elect and reprobates , remaineth firme and unshaken : and surely unlesse men were resolved to trust wholly to their own bottomes , to take nothing gratis at the hands of god , they would not endeavour to rob him of his glory : of having mercy on whom he will have mercy , of loving us without our desert , before the world began : if we must claime an interest in obtaining the temporall acts of his favour , by our own indeavours ; yet oh , let us grant him the glory of being good unto us , only for his own sake , when we were in his hand as the clay in the hand of the potter : what made this piece of clay , fit for comely service and not a vessell wherein there is no pleasure , but the power , and will of the framer ? it is enough , yea , too much for them to repine and say , why hast thou made us thus , who are vessels fitted for wratth ? let not them who are prepared for honour , exalt themselves against him , and sacrifice to their own nets , as the sole providers of their glory : but so it is ? humane vilenesse will still be declaring it selfe , by claiming a worth no way due unto it : of a furtherance of which claim , if the arminians be not guiltie , let the following declaration of their opinions in this particular determine . we p confesse say they , roundly , that faith in the consideration of god choosing us unto salvation , doth precede , and not follow as a fruit of election , so that whereas christians have hitherto beleeved , that god bestoweth faith , on them that are chosen , it seemes now it is no such matter , but that those whom god findeth to beleeve , upon the stocke of their own abilities , he afterwards chooseth . neither is faith in their judgement , only required as a necessary condition in him that is to be chosen , but as a cause moving the will of god to elect him that hath it , q as the will of the iudge is moved to bestow a reward on him , who according to the law hath deserved it ; as grevinchovius speaks , which words of his , indeed corvinus strives to temper , but all in vaine , though he wrest them contrary to the intention of the author : for with him agree all his fellows : r the one , only , absolute cause of election , is not the will of god , but the respect of our obedience , saith episcopius : at first they required nothing but faith , and that as a condition , not as ſ a cause , then perseverance in faith , which at length they began to call obedience ; comprehending all our dutie to the precepts of christ : for the cause say they of this love to any person , is the righteousnesse faith and pietie wherewith he is endued , which being all the good works of a christian , they in effect affirme a man to be chosen for them : that our good works are the cause of election , which whither it were ever so grossely taught , either by pelagians or papists i something doubt . and here observe , that this doth not thwart my former assertion , where i shewed , that they deny the election of any particular persons , which here they seeme to grant upon a fore-sight of their faith , and good workes : for there is not any one person , as such a person , notwithstanding all this , that in their judgement is in this life elected : but onely as he is considered with those qualifications , of which he may at any time divest himselfe , and so become againe to be no more elected then iudas . the summe of their doctrine in this particular , is laid by one of ours in a tract intituled gods love to mankinde , &c. a booke full of palpable ignorance , grosse sophistrie , and abominable blasphemie , whose authour seemes to have proposed nothing unto himselfe , but to rake all the dunghils of a few the most invective arminians , and to collect the most filthy scumme and pollution of their railings to cast upon the truth of god , and under i know not what selfe-coyned pretences , belch out odious blasphemies against his holy name . the summe , saith he , of all these speeches ( he cited to his purpose ) is , t that there is no decree of saving men , but what is built on gods fore-knowledge of the good actions of men : no decree ? no not that whereby god determineth to give some unto christ , to ingraft them in him by faith , and bring them by him unto glory : which giveth light to that place of u arminius , where he affirmeth , that god loveth none precisely to eternall life , but considered as iust either with legall or evangelicall righteousnesse . now to love one to eternall life , is to destinate one to obtaine eternall life by christ : and so it is co-incident with the former assertion that our election or choosing unto grace and glory is upon the fore-sight of our good workes : which containes a doctrine so contradictorie to the words , and meaning of the apostle , rom. . . condemned in so many councels , suppressed by so many edicts and decrees of emperours and governours : opposed as a pestilent heresie , ever since it was first hatched , by so many orthodoxe fathers and learned schoole men : so directly contrary to the doctrine of this church , so injurious to the grace and supreame power of almightie god : that i much wonder , any one in this light of the gospel , and flourishing time of learning , should be so boldly ignorant or impudent , as to broach it amongst christians : to prove this to be a heresie , exploded by all orthodoxe , and catholique antiquitie , were to light a candle in the sunne : for it cannot but be knowne , to all and every one , who ever heard or read any thing of the state of christs church , after the rising of the pelagian tumults . to accumulate testimonies of the ancient is quite beside my purpose : i will onely adde the confession of w bellarmine , a man otherwise not over-well affected to truth : predestination saith he , from the fore-sight of workes , cannot be maintained , unlesse we should suppose something in the righteous man , which should make him differ from the wicked that he doth not receive from god : which truly all the fathers with unanimous consent doe reiect : but we have a more sure testimonie to which we will take heed , even the holy scripture pleading strongly for gods free and undeserved grace . first , our saviour christ , matth. . . declaring how god revealeth the gospel unto some , which is hidden from others : a speciall fruit of election : resteth in his will and good pleasure as the onely cause thereof : even so o father , for so it seemed good in thy sight : so comforting his little flock , luk. . . he bids them feare not , for it is your fathers good pleasure to give you the kingdome : his good pleasure is the onely cause why his kingdome is prepared for you , rather then others : but is there no other reason of this discrimination ? no ; he doth it all , that his purpose according to election might stand firme , rom. . . for we are predestinated according to the purpose of him , who worketh all things after the counsell of his owne will , ephes . . . but did not this counsell of god direct him to choose us rather then others ? because we had something to commend us more then they ? no ; the lord did not set his love upon you , nor choose you because you were more in number then any people , but because the lord loved you : deut. . , . he hath mercy , on whom he will have mercy , yea , before the children were borne and had done either good or evill , that the purpose of god according to election might stand , not of workes , but of him that calleth it was said unto her , the elder shall serve the younger , as it is written , jacob have i loved , but esau have i hated : rom. . , . in briefe , where ever there is any mention of election or predestination , it is still accompanied with the purpose , love , or will , of god ; his foreknowledge , whereby he knoweth them that are his , his free power and supreame dominion over all things : of our faith , obedience or any thing importing so much , not one syllable , no mention , unlesse it be as the fruit and effect thereof : it is the sole act of his free grace and good pleasure , that he might make knowne the riches of his glory towards the vessels of mercy : rom. . . for this onely end hath he saved us and called us with an holy calling , not according to our workes , but according to his owne purpose and grace , which was given in iesus christ before the world began , tim. . . even our calling is free and undeserved , because flowing from that most free grace of election , whereof we are partakers before we are : it were needlesse to heape up more testimonies , in a thing so cleere and evident : when god and man stand in competition , who shall be accounted the cause of an eternall good , we may be sure the scripture will passe the verdict on the part of the most high : and the sentence in this case may be derived from thence by these following reasons . first , if finall perseverance in faith and obedience , be the cause of , or a condition required unto election , then none can be said in this life to be elected : for no man is a finall perseverer untill he be dead , untill he hath finished his course and consummated the faith : but certaine it is that it is spoken of some in the scripture , that they are even in this life elected : few are chosen , mat. . . for the elects sake those dayes shall be shortned , matth. . and shall seduce if it were possible the very elect , vers . . where it is evident , that election is required to make one persevere in the faith : but no where is perseverance in the faith required , to election : yea and peter gives us all a command , that we should give all diligence , to get an assurance of our election even in this life , pet. . . and therefore surely it cannot be a decree presupposing consummated faith and obedience . secondly , consider two things of our estate , before the first temporall act of gods free grace , ( for grace is no grace if it be not free ) which is the first effect of our predestination , comprehendeth us : were we better then others , no in no wise ? both iewes and gentiles , were all under sinne , rom. . . there is no difference for we have all sinned and come short of the glory of god , vers . . being all dead in trespasses and sinnes , ephes . . . being by nature children of wrath as well as others , vers . . a farre off untill we are made nigh by the blood of christ , vers . . we were enemies against god , rom. . . titus . . . and looke what desert there is in us with these qualifications , when our vocation the first effect of our predestination , as saint paul sheweth , rom. . . and as i shall prove hereafter , separateth us from the world of unbeleevers , so much there is in respect of predestination it selfe ; so that if we have any way deserved it , it is by being sinners , enemies , children of wrath , and dead in trespasses : these are our events , this is the glory whereof we ought to be ashamed . but secondly , when they are in the same state of actuall alienation from god , yet then in respect of his purpose to save them by christ : some are said to be his ; thine they were and thou gavest them unto me , iohn . . they were his before they came unto christ by faith ; the sheepe of christ before they are called , for he calleth his sheepe by name , iohn . . before they come into the flocke or congregation : for other sheepe , saith he , i have which are not of this fold : which must also be gathered , ioh. . . to be beleved of god before they love him , herein is love , not that we loved god , but that he loved us : ioh. . . now all this must be with reference to gods purpose of bringing them unto christ , and by him unto glory : which we see goeth before all their faith and obedience . thirdly , election is an eternall act of gods will , he hath chosen us before the foundation of the world , ephes . . . consummated antecedently to all dutie of ours , rom. . . now every cause must in order of nature , praecede its effect ; nothing hath an activitie in causing , before it hath a being : operation , in every kinde is a second act , flowing from the essence of a thing , which is the first : but all our graces and workes , our faith , obedience , pietie and charitie , are all temporall , of yesterday , the same standing with our selves , and no longer , and therefore cannot be the cause of , no nor so much as a condition necessarily required for the accomplishment of an eternall act of god ; irrevocably established before we are . fourthly : if predestination be for faith foreseene , these three things , with divers such absurdities will necessarily follow : first , that election is not of him that calleth , as the apostle speakes , rom. . . that is of the good pleasure of god , who calleth us with an holy calling , but of him that is called : for depending on faith it must be his whose faith is , that doth beleeve : secondly , god cannot have mercy on whom he will have mercy , for the very purpose of it is thus tied to the qualities of faith and obedience , so that he must have mercy only on beleevers , antecedently to his decree , which thirdly , hinders him from being an absolute free agent , and doing of what he will with his owne : of having such a power over us , as the potter hath over his clay , for he findes us of different matter , one clay , another gold , when he comes to appoint us to different uses and ends . fifthly , god sees no saith , no obedience , perseverance ; nothing but sinne and wickednesse in any man , but what himselfe intendeth graciously and freely to bestow upon them , for faith is not of our selves , it is the gift of god , it is the worke of god that we doe beleeve , iohn . . he blesseth us with all spirituall blessings in christ , ephes . . now all these gifts and graces , god bestoweth onely upon those whom he hath antecedently ordained to everlasting life : for the election obtained it and the rest were blinded , rom. . . god added to his church daily those that should be saved , acts . . therefore surely god chooseth us not , because he foreseeth those things in us , seeing he bestoweth those graces because he hath chosen us : x wherefore saith austine , doth christ say , you have not chosen me , but i have chosen you , but because they did not chuse him that he should chuse them : but he chose them that they might chuse him . we choose christ by faith , god chooseth us by his decree of election , the question is whether we choose him , because he hath chosen us , or he chooseth us , because we have chosen him , and so indeed choose our selves : we affirme the former , and that because our choyce of him , is a gift he himselfe bestoweth onely on them whom he hath chosen . sixthly , and principally , the effects of election infallibly following it , cannot be the causes of election , certainly praeceding it : this is evident , for nothing can be the cause , and the effect , of the same thing ; before and after it selfe : but all our faith , our obedience , repentance , good workes , are the effects of election flowing from it , as their proper fountaine , erected on it , as the foundation of this spirituall building : and for this the article of our church is evident and cleere ; those , saith it , that are indued with this excellent benefit of god , are called according to gods purpose , are iustified freely , are made the sonnes of god by adoption , they be made like the image of christ , they walke religiously in good workes , &c. where first they are said to be partakers of this benefit of election , and then by vertue thereof , to be entitled to the fruition of all those graces : secondly , it saith , those who are endued with this benefit , enioy those blessings ; intimating that election , is the rule whereby god proceedeth in bestowing those graces ; restraining the objects of the temporall acts of gods speciall favour , to them onely whom his eternall decree doth embrace ; both these indeed are denied by the arminians , which maketh a further discovery of their heterodoxies in this particular . y you say , saith arminius to perkins , that election is the rule of giving , or not giving of faith , and therefore election is not of the faithfull , but faith of the elect : but by your leave this i must deny : but yet what ever it is the sophisticall heretique here denies , either antecedent or conclusion , he fals foule on the word of god : they beleeved , saith the holy ghost , who were ordained to eternall life , act. . . and the lord added daily to his church such as should de saved , act. . . from both which places it is evident , that god bestoweth faith onely on them whom he hath praeordained eternall life : but most cleerely , rom. . , . for whom he did fore-know , he also predestinated to be conformed to the image of his sonne , moreover , whom he did predestinate , them also he called , and whom he called , them he also iustified , and whom he iustified , them also glorified , saint austin interpreted this place , by adding in every linke of the chaine , onely those , how ever the words directly import a precedency of predestination , before the bestowing of other graces : and also a restraint of those graces , to them onely , that are so predestinate : now the inference from this , is , not onely for the forme logicall , but for the matter also , it containeth the very words of scripture , faith is of gods elect : titus . . for the other part of the proposition , that faith and obedience are the fruits of election , they cannot be more peremptory in its denyall , then the scripture is plentifull in its confirmation : he hath chosen us in christ , that we should be holy , ephes . . . not because we were holy , but that we should be so : holinesse whereof faith is the root , and obedience the body , is that whereunto , and not for which we are elected : the end , and the meritorious cause , of any one act cannot be the same , they have divers respects , and require repugnant conditions : againe we are predestinated unto the adoption of children by iesus christ : vers . . adoption is that whereby we are assumed into the family of god , when before we are forreigners , aliens , strangers , a far off , which we see is a fruit of our predestination , though it be the very entrance , into that estate , wherein we begin first to please god in the least measure : of the same nature , are all those places of holy writ which speake of gods giving some unto christ , of christs sheepe hearing his voyce , and of others not hearing , because they are not of his sheepe : all which , and divers other invincible reasons i willingly omit : with sundry other false assertions , and hereticall positions , of the arminians about this fundamentall article , of our religion , concluding this chapter with the following scheme . s. s. whom he did foreknow he also did predestinate to be conformed to the image of his sonne , that he might be the first borne among many brethren : moreover whom he did predestinate , them he also called , and whom he called , them he also iustified , and whom he iustified , them he also glorified ; so that nothing shall be able to separate us from the love of god in christ , rom. . , . — . he hath chosen us in him before the foundation of the world , that we should be holy , ephes . . . not for the workes that we have done , but according to his owne purpose and grace which was given us in iesus christ before the world began , tim. . . for the children being not yet borne , before they had done either good or evill , that the purpose of god which is according to election might stand , not of works but of him that calleth , &c. rom. . . whatsoever the father giveth that cometh unto me , ioh. . many are called , but few are chosen , matth. . . feare not little flock , it is your fathers pleasure to give you the kingdome , luk. . . what hast thou that thou hast not received , cor. . . are we better then they ? no in no wise , rom. . . but we are predestinated to the adoption of children by iesus christ according to the good pleasure of his will , ephes . . . iohn . . — . iohn . . chap. . . and . . act. . . titus . . tim. . . iames . , &c. lib. arbit . no such will can be ascribed unto god , whereby he so would have any to be saved , that from thence his salvation should bee sure and infallible , arminius . i acknowledge no sense no perception of any such election in this life : grevinch . we deny that gods election unto salvation extendeth it selfe to singular persons : remonst . coll. hag. as we are iustified by faith , so we are not elected but by faith : grevinch . we professe roundly that faith is considered by god as a condition preceding election , and not following as a fruit thereof : rem . coll. hag. the sole and onely cause of election is not the will of god , but the respect of our obedience : episcopius . for the cause of this love to any person , is the goodnesse , faith and piety , wherewith according to gods command and his owne dutie he is endued , is pleasing to god : rem . apol. god hath determined to grant the meanes of salvation unto all without difference , and according as he fore-seeth men will use those meanes so he determineth of them : corvin . the summe of their doctrine is : god hath appointed the obedience of faith to be the meanes of salvation , if men fulfill this condition he determineth to save them which is their election , but if after they have entred the way of godlines , they fall frō it they loose also their predestination , if they will returne againe they are chosen anew , and if they can hold out to the end , then , and for that continuance they are peremptorily elected , or postdestinated , after they are saved : now whether these positions may be gathered from those places of scripture which deliver this doctrine , lot any man iudge . chap. vii . of originall sinne , and the corruption of nature . herod the great imparting his counsell of rebuilding the temple unto the iewes , they much feared , he would never be able to accomplish his intention ; but like an unwise builder having demolished the old , before he had sate downe and cast up his account , whether he were able to erect a new , they should ( by his project ) be deprived of a temple : wherefore to satisfie their jealousies , he resolved as he tooke downe any part of the other , presently to erect a portion of the new in the place thereof . right so the arminians , determining to demolish the building of divine providence , grace , and favour , by which men have hitherto ascended into heaven , and fearing lest we should be troubled , finding our selves on a sudden deprived of that wherein we reposed our confidence for happinesse , they have by degrees erected a babylonish tower in the roome thereof , whose top they would perswade us shall reach unto heaven : first therefore the foundation stones they bring forth , crying haile , haile , unto them , and pitch them on the sandy rotten ground , of our owne natures . now because heretofore , some wise master-builders , had discovered this ground , to be very unfit to be the basis of such a lofty erection , by reason of a corrupt issue of blood and filth , arising in the middest thereof , and over-spreading the whole platforme : to incourage men to an association in this desperate attempt , they proclaime to all , that there is no such evill fountaine in the plaine which they have chosen , for the foundation of their proud building , setting up it selfe against the knowledge of god in plaine termes , having rejected the providence of god , from being the originall of that goodnesse of entity which is in our actions , and his predestination , from being the cause of that morall and spirituall goodnesse where with any of them are cloathed , they endeavour to draw the praise of both , to the rectitude of their nature , and the strength of their owne endeavours : but this attempt in the latter case , being thought to be altogether vaine , because of the disabilitie and corruption of nature , by reason of originall sinne propagated unto us all by our first parents , whereby it is become wholly voyd of integritie and holinesse , and we all become wise and able to doe evill , but to doe good have no power , no understanding ; therefore they utterly reject this imputation of an inherent originall guilt , and demerit of punishment , as an enemie to our upright and well deserving condition : and oh , that they were as able , to root it out of the hearts of all men , that it should never more be there , as they have been to perswade the heads of divers , that it was never there at all . if any would know , how considerable this article concerning originall sinne , hath ever been accounted in the church of christ , let him but consult the writings of saint augustine , prosper , hilary , fulgentius , any of those learned fathers , whom god stirred up to resist , and enabled to overcome , the spreading pelagian heresie , or looke on those many counsels edicts decrees of emperours , wherein that hereticall doctrine , of denying this originall corruption , is condemned , cursed , and exploded ; now amongst those many motives they had to proceed so severely against this heresie one especially inculcated deserves our consideration : viz. that it overthrew the necessitie of christs coming into the world to redeeme mankinde : it is sinne onely that makes a saviour necessary , and shall christians tollerate such an errour , as by direct consequence , inferres the coming of iesus christ into the world to be needlesse , my purpose for the present , is not to alleadge any testimonies of this kinde , but holding my selfe close to my first intention , to shew how farre in this article as well as others , the arminians have apostated , from the pure doctrine of the word of god , the consent of orthodox divines , and the confession of this church of england . in the ninth article of our church , which is concerning originall sinne , i observe especially foure things : first , that it is an inherent evill , the fault and corruption of the nature of every man : secondly , that it is a thing not subject , or conformable to the law of god : but hath in it selfe , even after baptisme , the nature of sinne : thirdly , that by it , we are averse from god and inclined to all manner of evill : fourthly , that it deserveth gods wrath and damnation , all which are frequently , and evidently taught in the word of god , and every one denyed by the arminians , as it may appeare by these instances , in someof them . first , that it is an inherent sinne and pollution of nature , having a proper guilt of its owne , making us responsable to the wrath of god : and not a bare imputation of anothers fault , to us his posteritie , which because it would reflect upon us all with a charge of a native imbecillitie and insufficiency to good , is by these self-idolizers , quite exploded . a infants are simply in that estate , in which adam was , before his fall , saith venator : b neither is it all considerable , whether they be the children of beleevers , or of heathens and infidels : for infants , as infants have all the same innocency , say they , joyntly in their apologie : nay more plainly , c it can be no fault wherewith we are born : in which last expression , these bold innovators , with one dash of their pens , have quite overthrowne a sacred verity , an apostolike catholike fundamentall article , of christian religion : but truly to me , there are no stronger arguments of the sinfull corruption of our nature , then to see , such nefarious issues of unsanctified hearts : let us looke then to the word of god confounding this babylonish designe . first , that the nature of man , which at first was created pure and holy , after the image of god , endowed with such a rectitude and righteousnesse , as was necessary and due unto it , to bring it unto that supernaturall end to which it was ordained , is now altogether corrupted and become abominable , sinfull and averse from goodnesse , and that this corruption or concupiscence is originally inherent in us , and derived from our first parents , is plentifully delivered in holy writ , as that which chiefly compels us to a self-deniall , and drives us unto christ . behold , i was shapen in iniquitie , and in sinne did my mother conceive me , saith david , psal . . . where for the praise of gods goodnesse towards him , he begins with the confession of his native perversenesse , and of the sinne wherein he was wrapped before he was born : neither was this peculiar to him alone , he had it not , from the particular iniquitie of his next progenitors , but by an ordinary propagation from the common parent of us all : though in some of us , satan by this pelagian attempt ; by hiding the disease hath made it almost incurable : for even those infants , of whose innocency the arminians boast , are uncleane in the verdict of saint paul , cor. . . if not sanctified by an interest in the promise of the covenant , and no uncleane thing shall enter into the kingdome of heaven : d the weaknesse of the members of infants is innocent , and not their souls : they want nothing , but that the members of their bodies are not as yet ready instruments of sinne : they are not sinfull only by an externall denomination , accounted so , because of the imputation of adams actuall transgression unto them : for they have all an uncleannesse in them by nature , iob . . from which they must be cleansed , by the washing of water and the word , ephes . . . their whole nature is overspread with such a pollution , as is proper only to sinne inherent , and doth not accompany sinne imputed , as we may see in the example of our saviour , who was pure , immaculate , holy , undefiled , and yet the iniquity of us all was imputed unto him : hence are those phrases of washing away sinne , acts . . of cleansing filth , pet. . . titus . . something there is in them , as soone as they are borne , excluding them from the kingdome of heaven , for except they also be borne againe of the spirit they shall not enter into it , ioh. . . secondly , the opposition that is made between the righteousnesse of christ , and the sinne of adam , rom. . which is the proper seat of this doctrine , sheweth that there is in our nature an inbred sinfull corruption , for the sinne of adam holds such relation unto sinners , proceeding from him by naturall propagation , as the righteousnesse of christ , doth unto them , who are borne againe of him by spirituall regeneration : but we are truly intrinsecally and inherently sanctified , by the spirit and grace of christ : and therefore there is no reason , why being so often in this chapter called sinners , because of this originall sinne , we should cast it off , as if we were concerned only by an externall denomination , for the right institution of the comparison , and its analogie quite overthrows the solitary imputation . thirdly , all those places of scripture , which assert the pronnesse of our nature to all evill , and the utter disabilitie that is in us to doe any good , that wretched opposition to the power of godlinesse , wherewith from the wombe we are replenished , confirmes the same truth : but of these places , i shall have occasion to speake hereafter . fourthly , the flesh , in the scripture phrase , is a qualitie ( if i may so say ) inherent in us : for that , with its concupiscence , is opposed to the spirit and his holinesse , which is certainly inherent in us : now the whole man by nature is flesh : for that which is borne of the flesh is flesh , ioh. . . it is an inhabiting thing , a thing that dwelleth within us , rom. . . in briefe this vitiosity sinfulnesse , and corruption of our nature , is laid open : first , by all those places , which cast an aspersion of guilt , or desert of punishment ; or of pollution , on nature it selfe : as ephes . . , , . we are dead in trespasses , and sinnes , being by nature children of wrath , as well as others , being wholly incompassed by a sinne that doth easily beset us . secondly , by them , which fixe this originall pravitie , in the heart , will , minde , and understanding : ephes . . . rom. . . gen. . . thirdly , by those which positively decypher this naturall depravation . corinth . . . rom. . . or fourthly , that place it in the flesh , or whole man , rom. . . gal. . . so that it is not , a bare imputation of anothers fault , but an intrinsecall adjacent corruption of our nature it selfe , that we call by this name of originall sinne : but alas , it seemes we are too large carvers for our selves , in that wherewith we will not be contented : the arminians deny all such imputation , as to heavy a charge , for the pure unblameable condition , wherein they are brought into this world , they deny i say , that they are guiltie of adams sinne , as sinning in him , or that his sinne is any way imputed unto us , which is their second assault , upon the truth of this article of faith . e adam sinned in his owne proper person , and there is no reason , why god should impute that sinne of his , unto infants : saith boreus . the nature of the first covenant , the right and power of god , the comparison instituted by the apostle , between adam and christ , the divine constitution whereby adam was appointed to be the head , fountaine and origen of all humane kinde , are with him , no reasons at all , to perswade it : f for it is against equitie , saith their apologie , that one should be counted guiltie for a sinne that is not his owne , that he should be reputed nocent , who in regard of his owne will is truly innocent : and here christian reader , behold plaine pelagianisme obtruded on us , without either welt or guard : men on a sudden made pure and truly innocent , notwithstanding all that naturall pollution and corruption , the scripture every where proclaimes them to be replenished withall : neither is the reason they intimate , of any value , that their wils assented not to it , and which a little before they plainly urge : g it is say they against the nature of sinne : that , that , should be counted a sinne , or be imputed , as a sinne , to any , by whose own proper will : it was not committed : which being all they have to say , they repeat it over and over , in this case ; it must be voluntary , or it is no sinne : but i say this is of no force at all : for first , saint iohn in his most exact definition of sinne , requires not voluntarinesse to the nature of it , but only an obliquitie , a deviation from the rule , it is an anomie , a discrepancie from the law ; which whither voluntary or no , it skils not much : but sure enough , there is in our nature such a repugnancie , to the law of god : so that secondly , if originally we are free from a voluntary actuall transgression , yet we are not , from an habituall voluntary digression , and exorbitancy from the law : but thirdly , in respect of our wils , we are not thus innocent neither , for we all sinned in adam , as the apostle affirmeth : now all sinne is voluntary say the remonstrants , and therefore adams transgression , was our voluntary sinne also ; and that in divers respects ; first , in that his voluntary act is imputed to us , as ours , by reason of the covenant which was made with him on our behalfe : but because this consisting in an imputation , must needs be extrinsecall unto us ; therefore secondly , we say , that adam being the roote , and head of all humane kinde , and we all branches from that root , all parts of that body , whereof he was the head , his will may be said to be ours , we were then all that one man , we were all in him , and had no other will but his ; so that though that be extrinsecall unto us , considered as particular persons , yet it is intrinsecall , as we are all parts of one common nature : as in him we sinned , so in him we had a will of sinning : thirdly , originall sinne , is a defect of nature , and not of this , or that , particular person , whereon alvarez grounds this difference , of actuall , and originall sinne , that the one is alwayes committed by the proper will of the sinner , to the other , is required only the will of our first parent , who was the head of humane nature . fourthly , it is hereditary naturall , and no way involuntary or put into us against our wils , it possesseth our wils , and inclines us to voluntary sins . i see no reason then , why corvinus should affirme as he doth : h that it is absurd , that by one mans disobedience , many should be made actually disobedient : unlesse he did it purposely to contradict st. paul , teaching us , that by one mans disobedience , many were made sinners , rom. . . paulus ait , corvinus negat , eligite cui credatis : choose whom you will beleeve ; st. paul , or the arminians : the summe of their indeavour in this particular , is to cleare the nature of man , from being any way guiltie of adams actuall sin ; as being then in him , a member and part of that body whereof he was the head : or from being obnoxious unto an imputation of it , by reason of that covenant which god made with us all in him : so that denying as you saw before , all inherent corruption and pravitie of nature , and now all participation by any means of adams transgression , me thinks they cast a great aspersion on almighty god , however he dealt with adam for his own particular , yet for casting us , his most innocent posteritie out of paradise : it seemes a hard case , that having no obliquitie or sinne in our nature to deserve it , nor no interest in his disobedience , whose obedience had been the means of conveying so much happinesse unto us : we should yet be involved in so great a punishment , as we are , for that we are not now by birth , under a great curse and punishment , they shall never be able to perswade any poore soul who ever heard of paradise , or the garden where god first placed adam : and though all the rest , in their judgement be no great matter , but an infirmitie and languor of nature or some such thing : yet what ever it be , they confesse it lights on us , as well as him : i we confesse ( say they ) that the sinne of adam , may be thus farre said to be imputed to his posteritie , inasmuch as god would have them all , borne obnoxious to that punishment , which adam incurred by his sinne : or permitted that evill , which was inflicted on him , to descend on them : now be this punishment what it will , never so small , yet if we have no demerit of our own , nor interest in adams sinne , it is such an act of injustice , as we must reject from the most holy , with a god forbid : farre be it from the iudge of all the world to punish the righteous with the ungodly : if god should impute the sinne of adam unto us , and thereon pronounce us obnoxious to the curse deserved by it : if we have a pure , sinlesse , unspotted nature , even this , could scarse be reconciled with that rule , of his proceeding in justice , with the sonnes of men , the soule that sinneth it shall die : which clearely granteth an impunity to all not tainted with sinne . sinne and punishment , though they are sometimes separated by his mercy , pardoning the one , and so not inflicting the other , yet never by his justice , inflicting the latter , where the former is not : sinne imputed , by it selfe alone without an inherent guilt , was never punished in any , but christ : the unsearchablenesse of gods love and justice , in laying the iniquitie of us all upon him , who had no sinne , is an exception from that generall rule he walketh by , in his dealing with the posteritie of adam : so that if punishment bee not due unto us , for a solely imputed sinne , much lesse , when it doth not stand with the justice and equitie of god , to impute any iniquity unto us at all , can we justly be wrapped in such a curse and punishment , as wofull experience teacheth us , that we lye under . now in this act of injustice wherewith they charge the almightie , the arminians place the whole nature of originall sin : k we account , not say they , originall sin , for a sin properly so called , that should make the posteritie of adam to deserve the wrath of god , nor for an evill , that may properly be called a punishment : but only for an infirmitie of nature . which they interpret to be a kinde of evill , that being inflicted on adam , god suffereth to descend upon his posteritie : so all the depravation of nature , the pollution , guilt , and concupiscence , we derive from our first parents : the imputation of adams actuall transgression , is all streightned to a small infirmitie , inflicted on poore innocent creatures . but let them enjoy their own wisdome , which is earthly , sensuall and devillish : the scripture is cleare , that the sinne of adam , is the sinne of us all , not only by propagation and communication , ( whereby not his singular fault , but something of the same nature , is derived unto us ) but also by an imputation of his actuall transgression unto us all : his singular disobedience being by this means made ours : the grounds of this imputation i touched before , which may be all reduced to his being a common person and head of all our nature , which investeth us , with a double interest in his demerits , whilest so he was : . as we were then in him and parts of him : . as he sustained the place of our whole nature , in the covenant god made with him , both which even according to the exigence of gods justice , require that his transgression , be also accounted ours : and saint paul is plaine not only , that by one mans offence , many were made sinners : rom. . . by the derivation of a corrupted nature ; but also that by one mans offence iudgement came upon all : vers . . even for his one sinne , all of us , are accounted to have deserved judgement and condemnation ; and therefore vers . . he affirmeth , that by one man , sinne and death entred upon all the world : and that because we have all sinned in him : which we no otherwise doe , but that his transgression , in gods estimation is accounted ours : and the opposition the apostle there maketh , betweene christ and his righteousnesse , and adam and his disobedience doth sufficiently evince it : as may appeare by this figure sicut sic ex adamo christo in omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redundavit , eis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per unū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adami , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 christi . the whole similitude chiefly consists , in the imputation of adams sinne , and christs righteousnesse , unto the seed of the one by nature , and of the other by grace : but that we are counted righteous , for the righteousnes of christ , is among protestants , ( though some differ in the manner of their expressions ) as yet without question : and therefore are no lesse undoubtedly accounted sinners by , or guilty of the first sinne of adam . i shall not shew their opposition unto the truth in many more particulars , concerning this article of originall sinne : having beene long agoe most excellently prevented even in this very method , by the way of antithesis to the scripture , and the orthodoxe doctrine of our church , by the famously learned master reynolds , in his excellent treatise of the sinfulnesse of sinne : where he hath discovered their errours , fully answered their sophisticall objections , and invincibly confirmed the truth from the word of god : onely as i have shewed already , how they make this we call originall sinne , no sinne at all , neither inherent in us , nor imputed unto us , nor no punishment truly so called ; so because our church saith directly , that it meriteth damnation , i will briefly shew , what they conceive , to be the desert thereof . first , for adam himselfe , they affirme , that the death threatued unto him , if he transgressed the covenant , and due unto him for it , l was neither death temporall , for that before he was subiect unto , by the primarie constitution of his nature : nor yet such an eternall death , as is accompanied with damnation , or everlasting punishment : no ? why then let us here learne some new divinitie ? christians have hitherto beleeved , that whatsoever may be comprised under the name of death : together with its antecedents , consequents , and attendants was threatned to adam , in this commination : and divines untill this day , can finde but these two sorts of death in the scripture , as poenall unto men , and properly so called : and shall we now be perswaded that it was neither of these that was threatned unto adam ? in must be so , if we will beleeve the arminians : it was neither the one , nor the other , of the former : but whereas he was created mortall and subject to a temporall death , the sanction of his obedience , was a threatning of the utter dissolution of his soule and body , or a reduction to their primative nothing : but what if a man will not here take them at their words , but beleeve according to saint paul , that death entred by sinne ; that if we had never sinned , we had never died , that man in the state of innocency was by gods constitution , free even from temporall death , and all things directly conducing thereunto . secondly , that this death threatned to our first parents , comprehended damnation also of soule and body for evermore , and that of their imaginarie dissolution , there is not the least intimation in the word of god : why i confesse they have impudence enough in divers places to begge that we would beleeve their assertions , but never confidence enough , to venture once to prove them true . now they who make so slight of the desert of this sinne , in adam himselfe , will surely scarce allow it to have any ill merit at all , in his posteritie . whether m ever any one were damned , for originall sinne , and adiudged to everlasting torments ; is deservedly doubted of : yea we doubt not to affirme , that never any was so damned , saith corvinus : and that this is not his sole opinion , he declares , by telling you no lesse of his master arminius : n it is most true , saith he , that arminius teacheth , that it is perversly said , that originall sinne makes a man guilty of death . of any death it should seeme , temporall eternall or that annihillation they dreame of : and he said true enough , o arminius doth affirme it , adding this reason , because it is onely the punishment of adams actuall sinne : now what kinde of punishment they make this to be i shewed you before . but truely i wonder , seeing they are every where so peremptorie , that the same thing cannot be a sin , and a punishment ; why they doe so often nick-name this infirmity of nature , and call it a sinne , which they suppose to be as farre different from it , as fire from water : is it because they are unwilling , by new naming it , to contradict st. paul in expresse termes , never proposing it , under any other denomination ? or if they can get a sophisticall elusion for him , is it least by so doing , christians should the more plainely discerne their heresie ? or what ever other cause it be , in this i am sure they contradict themselves , notwithstanding in this they agree full well , p that god reiecteth none , for originall sinne onely , as episcopius speakes : and here if you tell them that the question is not de facto , what god doth ; but de iure , what such sinne deservers , they tell us plainly q that god will not destinate any infants to eternall punishment for originall sinne , without their owne proper actuall sinnes , neither can he doe so , by right , or in iustice : so that the children of turkes , pagans , and the like infidels , strangers from the covenant of grace departing in their infancie , are farre happier then any christian men , who must under-goe a hard warfare , against sinne , and satan , in danger to fall finally away at the last houre ; and through many difficulties , entering the kingdome of heaven , when they without further trouble are presently assumed thither , for their innocency . yea although they are neither elected of god ; for as they affirme , he chooseth none but for their faith which they have not : nor redeemed by christ , for he died onely for sinners , he saved his people from their sinnes , which they are not guiltie of , nor sanctified by the holy ghost , all whose operations they restraine to a morall swasion , whereof infants are not a capable subject . which is not much to the honour of the blessed trinitie : that heaven should be replenished with them whom the father never elected , the sonne never redeemed , nor the holy ghost sanctified . and thus you see , what they make , of this originall pravitie of our nature , at most an infirmitie , or languor thereof : neither a sinne , nor the punishment of sinne properly so called : nor yet a thing that deserves punishment as a sinne . which last assertion , whether it be agreeable to holy scripture or no , these two following observations will declare . first , there is no confusion , no disorder , no vanitie in the whole world , in any of gods creatures , that is not a punishment of our sinne in adam . that great and almost universall ruine of nature , proceeding from the curse of god overgrowing the earth , and the wrath of god , revealing it selfe from heaven , is the proper issue of his transgression . it was of the great mercy of god , that the whole frame of nature , was not presently rolled up in darkenesse , and reduced to its primitive confusion . had we our selves , beene deprived of those remaining sparkes of gods image in our soules , which vindicates us from the number , of the beasts that perish , had we beene all borne fooles , and voyd of reason , by dealing so , with some in particular , he sheweth us , it had beene but justice to have wrapped us in the same miserie , all in generall : all things when god first created them , were exceeding good , and thought so by the wisedome of god himselfe : but our sinne , even compelled that good and wise creator , to hate , and curse the worke of his owne hands : cursed is the ground , saith he to adam , for thy sake , in sorrow shalt thou eate of it all the dayes of thy life : thornes also and thistles shall it bring forth unto thee : gen. . , . hence was that heavie burden of vanitie , that bondage of corruption , under which to this day the whole creation groaneth , and travelleth in paine untill it be delivered : rom. . , . now if our sinne , had such a strange malignant influence , upon those things , which have no relation unto us , but onely as they were created for our use ; surely it is of the great mercy of god that we our selves are not quite confounded : which doth not yet so interpose it self , but that we are all compassed , with divers sad effects of this iniquitie , lying actually , under divers pressing miseries , and deservedly obnoxious to everlasting destruction : so that , secondly , death temporall , with all its antecedents , and attendants , all infirmities , miseries , sicknesses , wasting destroying passions , casualties that are poenall , all evill conducing thereunto , or waiting on it , is a punishment of originall sinne : and this not onely , because the first actuall sinne of adam , is imputed to us : but most of them , are the proper issues of that native corruption , and pollution of sinne , which is stirring and operative within us , for the production of such sad effects , our whole nature being by it throughly defiled : hence are all the distortures , and distemperatures of the soule , by lusts , concupiscence , passions , blindnesse of minde , perversenesse of will ; inordinatenesse of affections , wherewith we are pressed , and turmoiled : even proper issues of that inherent sinne , which possesseth our whole soules . vpon the body also , it hath such an influence , in disposing it to corruption and mortality , as it the originall of all those infirmities , sicknesses and diseases , which make us nothing but a shop of such miseries : for death it selfe , as these and the like degrees , are the steps which leade us on apace , in the road that tends unto it : so they are the direct internall efficient cause thereof , in subordination , to the justice of almighty god by such meanes , inflicting it as a punishment of our sinnes in adam . man before his fall , though not in regard of the matter whereof he was made , nor yet meerely in respect of his quickning forme , yet in regard of gods ordination was immortall , a keeper of his owne everlastingnesse : death , to which before he was not obnoxious , was threatned as a punishment of his sinne : in the day , thou eatest thereof , thou shalt surely die : the exposition of which words , given by god , at the time of his inflicting this punishment , and pronouncing man subject to mortalitie , cleerely sheweth that it comprehendeth temporall death also , dust thou art , and unto dust thou shalt returne : our returne to dust , is nothing but the soules leaving the body , whereby before it was preserved from corruption . further saint paul opposeth that death , we had by the sinne of adam , to the resurrection of the body , by the power of christ : for since by man came death , by man also came the resurrection from the dead , for as in adam all die , so in christ shall all be made alive : cor. . . . the life , which all shall receive by the power of christ at the last day , is essentially a re-union of soule and body , and therefore their separation is a thing we incurred by the sinne of adam : the same apostle also , rom. . describeth an universall reigne of death over all , by reason of the first transgression : even diseases also in the scripture are attributed unto sinne , as their meritorious cause , iohn . . cor. . . revel . . . and in respect of all these , the mercy of god , doth not so interpose it selfe , but that all the sonnes of men are in some sort partakers of them . thirdly , the finall desert of originall sinne , as our article speaketh , is damnation : the wrath of god to be poured on us , in eternall torments of body and soule . to this end also many praevious judgements of god , are subservient : as the privation of originall righteousnesse , which he tooke , and withheld , upon adams throwing it away : spirituall desertion , permission of sinne , with all other destroying depravations of our nature , as farre as they are meerely paenall : some of which , are immediate consequents of adams singular actuall transgression , as privation of originall righteousnesse , others as damnation it selfe , the proper effects of that derived sinne and pollution , that is in us ; there is none damned , but for their owne sinne : when divines affirme that by adams sinne we are guilty of damnation , they doe not meane , that any are actually damned for his particular fact , but that by his sinne , and our sinning in him , by gods most just ordination , we have contracted that exceeding pravitie , and sinfulnesse of nature , which deserveth the curse of god , and eternall damnation : it must be an inherent uncleanesse that actually excludes out of the kingdome of heaven : revel . . . which uncleannesse the apostle shewes , to be in infants not sanctified , by an interest in the covenant : in briefe , we are baptized unto the remission of sinne , that we may be saved , act. . . that then which is taken away by baptisme , is that which hinders our salvation , which is not , the first sinne of adam imputed , but our owne inherent lust and pollution : we cannot be washed , and cleansed , and purged from an imputed sinne , which is done by the layer of regeneration , from that which lies upon us , onely by an externall denomination , we have no need of cleansing : we may be said , to be freed from it , or justified , but not purged ; the soule then that is guilty of sinne shall die , and that for its owne guilt : if god should condemne us for originall sinne onely , it were not by reason of the imputation of adams fault , but of the iniquitie of that portion of nature , in which we are proprietaries . now here to shut up all , observe , that in this inquiry , of the desert of originall sinne : the question is not , what shall be the certaine lot , of those that depart this life , under the guilt of this sin only ? but what this haereditary and and native corruption doth desrve , in all those in whom it is : for as saint paul saith , we iudge not them that are without ( especially infants : ) cor. . . but for the demerit of it in the justice of god , our saviour expresly affirmeth , that unlesse a man be borne againe , he cannot enter into the kingdome of heaven : iohn . and let them that can ; distinguish betweene a not going to heaven , and a going to hell : a third receptacle of soules in the scripture we finde not ; saint paul also tels us , that by nature we are children of wrath : ephes . . . even originally and actually , we are guilty of , and obnoxious unto that wrath , which is accompanied with fiery indignation , that shall consume the adversaries : againe , we are assured that no uncleane thing shall enter into heaven : revel . . with which hell-deserving uncleanesse children are polluted , and therefore unlesse it be purged with the bloud of christ , they have no interest in everlasting happinesse : by this meanes sinne is come upon all to condemnation , and yet doe we not peremptorily censure to hell , all infants departing this world without the layer of regeneration , the ordinary means of waveing the punishment , due to this pollution : that is the question de facto , which we before rejected : yea , and two wayes there are , whereby god saveth such infants , snatching them like brands out of the fire . first , by interesting them into the covenant , if their immediate , or remote parents have beene beleevers : he is a god of them , and of their seed : extending his mercy unto a thousand generations of them that feare him . secondly , by his grace of election , which is most free and not tied to any conditions , by which i make no doubt , but god taketh many unto him in christ , whose parents never knew , or had beene despisers of the gospel : and this is the doctrine of our church , agreeable to the scripture , affirming the desert of originall sinne , to be gods wrath and damnation , to both which how opposite is the arminian doctrine may thus appeare . s. s. by the offence of one man iudgement came upon all to condemnation , rom. . . by one mans disobedience many were made sinners : vers . . behold , i was shapen in iniquitie , and in sinne did my mother conceive me : psalme . . — else were your chidren unclean , but now they are holy : cor. . . who can bring a clean thing out of an uncleane ? not one : iob . . except a man be borne againe he cannot see the kingdome of god : iohn . . that which is born of the flesh is flesh : iohn . . we were by nature the children of wrath even as others : ephes . . . by one man sinne entered into the world , and death by sinne , and so death passed upon all men , for that all have sinned : to wit , in him , rom. . . for i know that in me , that is in my flesh , dwelleth no good thing : rom. . . in the day you eate thereof you shall surely die : gen. . . for as in adam all die , so , cor. . . by nature children of wrath , ephes . . . and there shall in no wise enter into it any thing that defileth , revel . . . lib. arbit . adam sinned in his owne proper person onely , and there is no reason , why god should impute that sinne unto infants : borraeus . it is absurd that by one mans disobedience , many should be made actually disobedient : corvinus . infants are simply in that estate in which adam was before his fall : venator . neither is it considerable whether they be the children of beleevers , or of heathens , for all infants have the same innocencie : rem . apol. that which we have by birth can be no evill of sinne , because to be borne is plainely involuntarie . idem . originall sinne , is neither a sinne properly so called which should make the posteritie of adam , guilty of gods wrath , nor yet a punishment of any sinne on them , rem . apol. it is against equitie that one should be accounted guilty of a sinne , that is not his owne , that he should be iudged nocent , who in regard of his owne will is truly innocent . god neither doth , nor can in iustice , appoint any to hell , for originall sinne , rem . apol. it is perversly spoken that originall sinne makes any one guiltie of death : armin. we no way doubt to affirme that never any one was damned for originall sinne : corvinus . chap. viii . of the state of adam before the fall or of originall righteousnesse . in the last chapter we discovered the arminian attempt , of readvancing the corrupted nature of man , into that state of innocency and holinesse , wherein it was at first , by god created : in which designe , because they cannot but discerne that the successe is not answerable to their desires , and not being able to deny , but that for so much good as we want , having cast it away , or evill of sinne that we are subject unto , more then we were at our first creation , we must be responsable for to the justice of god ; they labour to draw down our first parents , even from the instant of their forming , into the same condition wherein we are ingaged by reason of corrupted nature : but truly i feare , they will scarse obtaine so prosperous an issue of their endeavour , as mahomet had , when he promised the people , he would call a mountaine unto him : which miracle when they assembled to behold , but the mountaine would not stirre for all his calling , he replyed , if the mountaine will not come to mahomet , mahomet will goe to the mountaine , and away he packed towards it , but we shall finde that our arminians , can neither themselves , climbe the high mountaine of innocency , nor yet call it down , into the valley of sinne and corruption , wherein they are lodged : we have seene already , how vaine and frustrate was their former attempt : let us now take a view of their aspiring insolence , in making the pure creatures of god , holy and undefiled with any sinne , to be invested with the same wretchednesse and perversenesse of nature , with our selves . it is not my intention , to enter into any curious discourse , concerning the state and grace of adam before his fall : but only to give a faithfull assent , to what god himselfe affirmed of all the works of his hands , they were exceeding good : no evill , no deformitie , or any thing tending thereunto , did immediately issue , from that fountaine of goodnesse and wisdome , and therefore doubtlesse man , the most excellent worke of his hands , the greatest glory of his creator , was then without spot or blemish , endued with all those perfections , his nature , and state of obedience , was capable of : and carefull we must be , of casting any aspersions of defect on him , that we will not with equall boldnesse ascribe to the image of god ? nothing doth more manifest the deviation of our nature , from its first institution , and declare the corruption wherewith we are polluted , then that propensitie which is in us to every thing that is evill , that inclination of the flesh , which lusteth alwayes against the spirit , that lust and concupiscence , which fomenteth , conceiveth , hatcheth , bringeth forth , and nourisheth sinne : that perpetuall pronenesse that is in unregenerate nature , to every thing , that is contrary to the pure and holy law of god : now because neither scripture nor experience , will suffer christians quite to deny this pravitie of our nature , this aversenesse from all good , and propensitie to sinne , the arminians extenuate it , as much as they are able : affirming that it is no great matter ; no more then adam , was subject unto , in the state of innocency : but what ? did god create in adam , a pronenesse unto evill ? was that a part of his glorious image , in whose likenesse he was framed ? yea , saith corvinus , a by reason of his creation , man had an affection to what was forbidden by the law , but yet this seemes injustice , that god should give a man a law to keepe , b and put upon his nature a repugnancy to that law , as one of them affirmed at the synod of dort. no ? saith the former author : c man had not been fit , to have had a law given unto him , had he not been endued , with a propension , and naturall inclination , to that which is forbidden by the law ; but why is this so necessary in men , rather then angels ? no doubt there was a law , a rule , for their obedience , given unto them at their first creation , which some transgressed , when others kept it inviolate : had they also a propensitie to sinne , concreated with their nature ? had they a naturall affection , put upon them by god , to that which was forbidden by the law ? let them only who will be wise , beyond the word of god , affixe such injustice on the righteous iudge of all the earth : but so it seemes it must be : d there was an inclination in man , to sin before the fall , though not altogether so vehement and inordinate as it is now , saith arminius : hitherto we have thought , that the originall righteousnesse , wherein adam was created , had comprehended the integritie and perfection of the whole man : not only that whereby the body was obedient unto the soule , and all the affections subservient to the rule of reason for the performance of all naturall actions : but also a light , uprightnesse , and holinesse of grace , in the minde and will , whereby he was enabled to yeeld obedience unto god , for the attaining of that supernatural end , whereunto he was created ? no ? but e originall righteousnesse , say our new doctors , was nothing but a bridle : to helpe keepe mans inordinate concupiscence within bounds : so that the faculties of our souls , were never indued with any proper innate holinesse of their owne : f in the spirituall death of sinne , there are no spirituall gifts properly wanting in the will , because they were never there , say the sixe collocutors at the hague . the summe is , man was created with a nature , not only weak and imperfect , unable by its native strength , and endowments to attaine that supernaturall end , for which he was made , and which he was commanded to seeke , but depraved also , with a love and desire of things repugnant to the will of god , by reason of an inbred inclination to sinning . it doth not properly belong to this place , to shew , how they extenuate those gifts also , with which they cannot deny , but that he was indued , and also deny those which he had : as a power to beleeve in christ , or to assent unto any truth , that god should reveale unto him : and yet they grant this priviledge , to every one of his posterity , in that depraved condition of nature , whereinto by sinne he cast himselfe and us : we have all now a power of beleeving in christ , that is , adam by his fall obtained a supernaturall endowment , farre more excellent , then any he had before ; and let them not here , pretend the universalitie of the new covenant , untill they can prove it , and i am certaine it will be long enough : but this i say , belongs not to this place : only let us see , how from the word of god , we may overthrow , the former odious heresie . god in the beginning created man in his owne image , gen. . . that is , upright : eccles . . . indued with a nature composed to obedience , and holinesse : that habituall grace , and originall righteousnesse , wherewith he was invested , was in a manner due unto him , for the obtaining of that supernaturall end , whereunto he was created : an universall rectitude of all the faculties of his soule , advanced by supernaturall graces , enabling him to the performance of those duties whereunto they were required , is that which we call the innocency of our first parents : our nature was then enclined to good only , and adorned with all those qualifications , that were necessary , to make it acceptable unto god , and able to doe what was required of us by the law , under the condition of everlasting happinesse . nature , and grace , or originall righteousnesse , before the fall , ought not to be so distinguished , as if the one were a thing prone to evill , resisted and quelled by the other : for both complyed in a sweet union and harmony , to carry us along in the way of obedience , to eternall blessednesse : no contention betweene the flesh and the spirit , but as all other things at theirs , so the whole man joyntly aymed at his own chiefest good : having all means of attaining it in his power : that there was then no inclination to sinne , no concupiscence of that which is evill , no repugnancy to the law of god , in the pure nature of man : is proved , because first , the scripture describing the condition of our nature , at the first creation thereof , intimates no such propensitie to evill , but rather an holy perfection , quite excluding it : we are created in the image of god , gen. . . in such a perfect uprightnesse , as is opposite to all evill inventions , eccles . . . to which image , when we are againe in some measure renewed , by the grace of christ , colos . . . we see by the first fruits , that it consisted in righteousnesse and holinesse ; in truth and perfect holinesse . ephes . . . secondly , an inclination to evill , and a lusting after that which is forbidden , is that inordinate concupiscence , wherewith our nature is now infected , which is every where in the scripture condemned as a sinne : saint paul in the seventh to the romans , affirming expressely that it is a sinne , and forbidden by the law : vers . . producing all manner of evill , and hindering all that is good : a body of death : vers . and saint iames maketh it even the wombe of all iniquitie , iames . , . surely , our nature was not at first yoked with such a troublesome inmate ; where is the uprightnesse and innocency we have hitherto conceived our first parents to have enjoyed before the fall ? a repugnancy to the law must needs be a thing sinfull : an inclination to evill , to a thing forbidden , is an anomie , a deviation , and discrepancy from the pure and holy law of god : we must speake no more then of the state of innocency , but only of a short space , wherein no outward actuall sins , were committed : their proper root , if this be true was concreated with our nature : is this that obedientiall harmony to all the commandements of god , which is necessary for a pure and innocent creature , that hath a law prescribed unto him ? by which of the ten precepts , is this inclination to evill required ? is it by the last , thou shalt not covet ? or by that summe of them all , thou shalt love the lord thy god , with all thy heart , &c. is this all the happinesse of paradise ? to be turmoyled with a nature swelling with aboundance of vaine desires ? and with a maine streame carried headlong to all iniquitie , if its violent appetite be not powerfully kept in by the bit and bridle of originall righteousnesse ? g so it is we see with children now , and so it should have been with them in paradise , if they were subject to this rebellious inclination to sinne . thirdly , and principally , whence had our primitive nature this affections to those things that were forbidden it ? this rebellion , & repugnancy to the law , which must needs be an anomie , and so a thing sinfull : there was as yet no demerit , to deserve it as a punishment ? what fault is it to be created ? h the operation of any thing which hath its original , with the being of the thing it self , must needs proceed from the same cause , as doth the essence or being it self : as the fires tending upwards , relates to the same original , with the fire : and therefore this inclination or affection , can have no other author but god : by which means he is entitled not only to the first sinne , as the efficient cause , but to all the sins in the world , arising from thence : plainly and without any strained consequencies , he is made the author of sinne : for even those positive properties , which can have no other fountaine but the authour of nature , being set on evill are directly sinfull . and here the idoll of free-will , may triumph in this victory over the god of heaven : heretofore all the blame of sinne lay upon his shoulders , but now he begins to complaine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it is god and the fate of our creation , that hath placed us in this condition of naturally affecting that which is evill : backe with all your charges , against the ill government of this new deitie , within his imaginary dominion : what hurt doth he doe , but incline men unto evill : and god himselfe did no lesse , at the first ? but let them that will , rejoyce in these blasphemies , it sufficeth us to know , that god created man upright , though he hath sought out many inventions : so that in this following dissonancy , we cleave to the better part . s. s. so god created man in his own image , in the likenesse of god created he him , male and female created he them : gen , . . put on the new man which is renewed in knowledge after the image of him that made him : colos . . . — which after god is created in righteousnesse and true holinesse , ephes . . . loe this onely have i found , that god hath made man upright , but he hath sought out many inventions : eccles . . ● . — by one man sinne entered into the world , and death by sinne , rom. . . let no man say when he is tempted i am tempted of god , for god tempteth no man , but every one is tempted when he is drawne away of his own lust : iam. . . . lib. arbit . there was in man before the fall an inclination to sinning , though not so vehement and inordinate as now it is : armin. god put upon man a repugnancy to his law : gesteranus in the synod . man by reason of his creation had an affection to those things that are forbidden by the law : corvinus . the will of man had never any spirituall endowments : rem . apol. it was not fit that man should have a law given him , unlesse he had an naturall inclination to what was forbidden by the law : corvinus . chap. ix . of the death of christ , and of the efficacie of his merits . the summe of those controversies , wherewith the arminians , and their abettors have troubled the church , about the death of christ , may be reduced to heads . first , concerning the object of his merit , or whom he died for . secondly , concerning the efficacie and end of his death , or what he deserved , procured , merited , and obtained , for them for whom he died : in resolution of the first , they affirme , that he died for all , and every one , : of the second , that he died for no one man at all ; in that sense , christians have hitherto beleeved that he laid downe his life , and submitted himselfe to beare the burden of his fathers wrath , for their sakes . it seemes to me a strange extenuation of the merit of christ , to teach , that no good at all by his death doth redound to divers of them for whom he died : what participation , in the benefit of his suffering , had pharaoh or judas ? doe they not at this houre , and shall they not to eternitie , feele the waite and burden of their owne sinnes ? had they either grace in this world , or glory in the other , that they should be said to have an interest in the death of our saviour ? christians have hitherto beleeved , that for whom christ died , for their sinnes he made satisfaction ; that they themselves should not externally suffer for them : is god unist to punish twice , for the same fault ? his owne sonne once ? and againe the poore sinners , for whom he suffered ? i cannot conceive an intention in god , that christ should satisfie his justice for the sinne of them , that were in hell some thousands of yeeres before , and yet be still resolved to continue then punishment on them to all eternitie ? no doubtlesse ; christ giveth life to everyone , for whom he gave his life : hee looseth not one of them , whom he purchased with his blood . the first part of this controversie , may be handled , under these two questions . first , whether god giving his sonne , and christ making his soule a ransome for sinne , intended thereby to redeeme all and every one , from their sins , that all and every one alike , from the beginning of the world , to the last day , should all equally be partakers of the fruits of his death and passion ; which purpose of theirs is in the most frustrate . secondly , whether god had not a certaine infallible intention , of gathering unto himselfe a chosen people , of collecting a church of first borne , of saving his little flocke , of bringing some certainly to happinesse , by the death of his onely sonne , which in the event he doth accomplish : the second part also may be reduced to these two heads : first , whether christ did not make full satisfaction , for all their sinnes for whom he died , and merited glory , or everlasting happinesse , to be bestowed on them , upon the performance of those conditions , god should require ? secondly , ( which is the proper controversie i shall chiefly insist upon , ) whether christ did not procure for his own people , a power to become the sonnes of god , merit and deserve at the hands of god for them , grace , faith , righteousnesse , and sanctification , whereby they may be enabled infallibly , to performe the conditions of the new covenant , upon the which , they shall be admitted to glory . to the first question , of the first part of the controversie , the arminians answer affirmatively , to wit , that christ died for all alike , the benefit of his passion , belongs equally to all the posteritie of adam : and to the second negatively , that god had no such intention of bringing many chosen sonnes unto salvation , by the death of christ ; but determined of grace and glory , no more precisely to one , then to another , to iohn , then iudas , abraham , then pharaoh : both which as the learned moulin observed , a seeme to be invented to make christianitie ridiculous , and expose our religion , to the derision , of all knowing men : for who can possibly conceive that one by the appointment of god should die for another ; and yet that other , by the same justice be allotted unto death himselfe , when ones death onely was due : that christ hath made a full satisfaction for their sinnes , who shall everlastingly feele the waight of them , themselves ; that he should merit and obtaine reconciliation with god for them , who live and die his enemies : grace and glory for them , who are gracelesse in this life , and damned in that which is to come : that he should get remission of sinnes for them , whose sinnes were never pardoned : in briefe , if this sentence be true , either christ by his death did not reconcile us unto god , make satisfaction to his justice for our iniquities , redeeme us from our sinnes , purchase a kingdome , an everlasting inheritance for us , which , i hope no christian will say , or else all the former absurdities must necessarily follow , which no rationall man will ever admit . neither may we be charged , as straitners of the merit of christ : for we advance the true value and worth thereof , ( as hereafter will appeare , ) farre beyond all , that the arminians ascribe unto it : we confesse that , that blood of god , acts . . of the lambe without spot or blemish , . pet. . . was so exceedingly precious , of that infinite worth and value , that it might have saved a thousand beleeving worlds , iohn . . rom. . . his death was of sufficient dignitie , to have beene made a ransome , for all the sinnes of every one in the world : and on this internall sufficiencie of his death and passion , is grounded the universalitie of evangelicall promises , which have no such restriction in their own nature , as that they should not be made to all , and every one , though the promulgation and knowledge of them , is tied onely to the good pleasure of gods speciall providence , matth. . . as also that oeconomie , and dispensation of the new covenant , whereby the partition wall being broken downe , there remaines no more difference betweene iew , and gentile , the utmost borders of the earth being given in for christs inheritance : so that in some sense , christ may be said to die for all , and the whole world : first , in as much as the worth and value of his death , was very sufficient to have beene made a price for all their sinnes : secondly , in as much as this word all , is taken for some of all sorts , not for every one , of every sort , as it is frequently used in the holy scripture , so christ being lifted up drew all unto him , iohn . . that is , beleevers out of all sorts of men : the apostles cured all diseases , or some of all sorts , they did not cure every particular disease , but there was no kinde of disease , that was exempted from their power of healing : so that where it is said , that christ died for all , it is meant either ; first , all the faithfull ; or secondly , some of all sorts ; thirdly , not onely iewes , but gentiles : for , secondly , the proper counsell and intention of god , in sending his sonne into the world , to die , was , that thereby he might confirme and ratifie , the new covenant to his elect : and purchase for them , all the good things , which are contained in the tenure of that covenant : to wit , grace , and glory : that by his death , he might bring many , ( yet some certaine ) children to glorie , obtaining for them , that were given unto him , by his father , that is , his whole church , reconciliation with god , remission of sinnes , faith , righteousnesse , sanctification and life eternall : that is , the end , to which they are to be brought , and the meanes whereby god will have them attaine it : he died that he might gather the dispersed children of god , and make them partakers of everlasting glory , to give eternall life , to all that god gave unto him , iohn . . and on this purpose , of himselfe , and his father , is founded the intercession of christ , for his elect and chosen people , performed partly on the earth , iohn . partly in heaven before the throne of grace : which is nothing but a presentation of himselfe , and his merits , accompanied with the prayers of his mediatour-ship , before god : that he would be pleased to grant , and effectually to apply , the good things , he hath by them obtained , to all for whom he hath obtained them : his intercession in heaven , is nothing but a continued oblation of himselfe . so that whatsoever christ impetrated , merited , or obtained , by his death and passion , must be infallibly applied unto , and bestowed upon them , for whom he intended to obtaine it : or else his intercession is vaine , he is not heard in the prayers of his mediatourship : an actuall reconciliation with god , and communication of grace and glory , must needs betide all them that have any such interest in the righteousnesse of christ , as to have it accepted for their good : the sole end , why christ would so dearely purchase those good things , is an actuall application of them , unto his chosen : god set forth the propitiation of his blood , for the remission of sinnes . that he might be the iustifier of him that beleeveth on jesus : rom , . , . but this part of the controversie is not that which i principally intend : onely i will give you a briefe summe , of those reasons which overthrow their heresie , in this particular branch thereof . first , the death of christ , is in divers places of the scripture restrained to his people , and elect , his church , and sheepe : matth. . . iohn . , , . acts . . ephes . . . iohn . . rom. . , . heb . . . revel . . . dan. . . and therefore the good purchased thereby , ought not to be extended , to dogges , reprobates , and those that are without . secondly , for whom christ died , he died as their sponsor , in their roome and turne , that he might free them from the guilt , and desert of death , which is cleerely expressed , rom. . , , . he was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was upon him , and with his stripes , we are healed : isa . . , , &c. he hath redeemed us , from the curse , being made a curse for us : galat. . . he made him to be sinne for us , who knew no sinne , cor. . . evidently he changeth turnes with us , that we might be made the righteousnesse of god in him : yea in other things , it is plaine in the scripture , that to die for another , is to take his place and roome , with an intention that he should live : sam , . . rom. . so that christ dying for men , made satisfaction , for their sins , that they should not die : now for what sins he made satisfaction , for them the justice of god is satisfied , which surely is not done for the sinnes of the reprobates , because he justly punisheth them to eternitie , upon themselves : matth. . . thirdly , for whom christ died , for them also he rose againe , to make intercession for them , for whose offences he was delivered , for their iustification he was raised : rom. . . and chap. . . he is a high priest to make intercession for them in the holiest of holies , for whom by his bloud he obtained everlasting redemption , heb. . . . those two acts of his priesthood are not to be separated , it belongs to the same mediator for sinne , to sacrifice and pray : our assurance that he is our advocate , is grounded on his being a propitiation for our sinnes : he is an advocate , for every one , for whose sinnes his blood was a propitiation : iohn , , . but christ doth not intercede , and pray for all , as himselfe often witnesseth : iohn . he maketh intercession onely for them , who come unto god by him : heb. . . he is not a mediatour of them that perish , no more then and advocate of them that faile in their suits , and therefore the benefit of his death also must be restrained to them , who are finally partakers of both : we must not so dis-joyne the offices of christs mediatorship , that one of them may be versated about some towards whom he exerciseth not the other : much lesse ought we , so to separate the severall acts of the same office . for whom christ is a priest , to offer himselfe a sacrifice , for their sinnes , he is surely a king , to apply the good things purchased by his death unto them , asb arminius himselfe confesseth ; much more to whom he is a priest by sacrifice he will be a priest by intercession : and therefore , seeing he doth not intercede and pray for every one , he did not die for every one . fourthly , for whom christ died , he merited grace , and glory , faith , and salvation , and reconciliation with god , as i shall shew hereafter ; but this he hath not done for all , and every one : many doe never beleeve , the wrath of god remaineth upon some , the wrath of god abideth on them that doe not beleeve : iohn . . to abide , argueth a continued uninterrupted act : now to be reconciled to one , and yet to lie under his heavie anger , seeme to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things that will scarce consist together : the reasons are many , i onely point at the heads of some of them . fifthly , christ died for them , whom god gave unto him , to be saved , thine they were , and thou gavest them unto me : ioh. . . he layeth downe his life , for the sheepe committed to his charge : iohn . . but all are not the sheepe of christ , all are not given unto him of god , to be brought to glory : for of those that are so given , there is not one that perisheth , for he giveth eternall life to as many as god hath given him : iohn . . no man is able to plucke them out of his fathers hands : chap. . , . sixthly , looke whom , and how many , that love of god embraced , that was the cause of sending his son to redeeme them : for them , and so many , did christ according to the counsell of his father , and in himselfe intentionally , lay downe his life : now this love is not universall , being his good pleasure of blessing with spirituall blessings and saving some in christ : ephes . . , . which good pleasure of his , evidently comprehendeth some , when others are excluded , matth. . , . yea the love of god in giving christ for us is of the same extent , with that grace , whereby he calleth us to faith , or bestoweth faith on us : for he hath called us with an holy calling , according to his owne purpose and grace , which was given us in iesus christ : tim. . . which doubtlesse is not universall and common unto all . innumerable other reasons there are to prove , that seeing god hath given his elect onely , whom onely he loved to christ to be redeemed : and seeing that the sonne loveth onely those who are given him of his father , and redeemeth onely whom he loveth : seeing also that the holy spirit , the love of the father and the sonne , sanctifieth all , and onely them that are elected , and redeemed ▪ it is not our part , with a preposterous liberality against the witnesse of christ himselfe , to assigne the salvation attained by him , as due to them , that are with out the congregation of them whom the father hath loved , and chosen : without that church , which the sonne loved and gave his life for it , nor none of the members of that sanctified body , whereof christ is the head and saviour : i urge no more , because this is not that part of the controversie that i desire to lay open . i come now to consider the maine question of this difference , though sparingly handled by our divines : concerning what our saviour merited , and purchased for them for whom he died : and here you shall finde the old idol playing his prankes , and quite devesting the merit of christ , from the least ability or power , of doing us any good ; for though the arminians pretend very speciously , that christ died for all men : yet in effect , they make him die for no one man at all : and that by denying the effectuall operation of his death , and ascribing the proper issues of his passion , to the brave indevours of their owne pelagian deitie . we ( according to the scriptures ) plainly beleeve , that christ hath by his righteousnesse , merited for us grace and glory ; that we are blessed with all spirituall blessings , in , though , and for him : that he is made unto us righteousnesse , and sanctification , and redemption ; that he hath procured for us , and that god for his sake , bestoweth on us every grace , in this life , that maketh us differ from others , and all that glory we hope for , in that which is to come : he procured for us remission of all our sinnes , an actuall reconciliation with god , faith , and obedience : yea , but this is such a desperate doctrine , as stabs at the very heart of the idol : and would make him as altogether uselesse , as if he were but a figgetree logge : what remaineth for him to doe , if all things in this great worke of our salvation , must be thus ascribed unto christ , and the merit of his death ? wherefore the worshippers of this great god , lib. arbit . oppose their engines against the whole fabricke , and cry downe the title of christs merits , to these spirituall blessings , in the behalfe of their imaginarie deity . now because they are things of a two-fold denomination , about which we contend , before the king of heaven ; each part producing their evidence ; the first springing from the favour of god towards us : the second from the working of his grace , actually within us , i shall handle them severally , and apart : especially because to things of this latter sort , gifts , as we call them , enabling us to fulfill the condition , required , for the attaining of glory , we lay a double claime , on gods behalfe : first , as the death of christ , is the meritorious cause procuring them of him : secondly , as his free grace is their efficient cause working them in us ; they also producing a double title , whereby , they would invest their beloved darling , with a sole proprietie in causing these effects . first , in regard that they are our owne acts performed in us , and by us : secondly , as they are parts of our dutie , which we are enjoyned to doe , so that the quarrell is directly betweene christs merits and our owne free-will , about procuring the favour of god , and obtaining grace and righteousnesse , let us see what they say to the first . they affirme c that the immediate , and proper effect , or end , of the death and passion of christ , is not an actuall oblation of sinne from men , not an actuall remission of iniquities , iustification and redemption , of any soule : that is , christ his death , is not the meritorious cause of the remission of our sins , of redemption , and justification : the meritorious cause , i say , for of some of them , as of justification , as it is terminated in us , we confesse there are causes of other kindes , as faith is the instrument , and the holy spirit the efficient thereof . but for the sole meritorious procuring cause , of these spirituall blessings , we alwaies took it to be the righteousnesse , and death of christ : beleeving plainely , that the end why christ died , and the fruit of his sufferings , was our reconciliation with god , redemption from our sinnes , freedome from the curse , deliverance from the wrath of god , and power of hell : though we be not actuall partakers of these things to the pacification of our owne consciences , without the intervening operation of the holy spirit , and faith by him wrought in us . but if this be not ? pray what is obtained by the death of christ ? why d a potentiall , conditionate reconciliation , not actuall , and absolute , saith corvinus : but yet this potentiall reconciliation , being a new expression , never intimated in the scripture , and scarce of it selfe intelligible , we want a further explanation of their minde , to know what it is that directly they assigne to the merits of christ : wherefore , they tell us , that the fruit of his death , was such e an impetration , or obtaining of reconciliation with god , and redemption for us : that god thereby hath a power , his iustice being satisfied , and so not compelling him to the contrary , to grant remission of sinnes , to sinnefull men , on what condition , he would : or as another speaketh it , f there was by the effusion of christs blood , a right obtained unto , and settled in god , of reconciling the world , and of opening unto all , a gate of repentance , and faith in christ : but now whereas , the scripture every where affirmeth , that christ died for our good , to obtaine blessings for us , to purchase our peace , to acquire and merit for us , the good things contained in the promise of the covenant , this opinion seemes to restraine the end , and fruit thereof , to the obtaining of a power ; and libertie unto god , of prescribing us a condition whereby we may be saved : but yet it may be , thus much at least christ obtained of god in our behalfe , that he should assigne faith in him , to be this condition , and to bestow it upon us also : no , neither the one , nor the other , g after all this , had it so seemed good unto his wisedome , god might have chosen the iewes , and others , following the righteousnesse of the law , as well as beleevers , because he might have assigned , any other condition of salvation besides faith in christ : saith grevinchovius : notwithstanding then the death of christ for us , we might have beene held to the old rule , doe this and live : but if this be true , i cannot perceive how it may be said , that chrid died to redeeme us from our sins , to save our soules , and bring us unto glory : neither perhaps , doe they thinke this to be any great inconvenience , for the same authour affirmeth , that h christ cannot be said properly to die , to save any one . and a little after he more fully declares himselfe , i that after christ had obtained all that he did obtaine by his death , the right remained wholly in god , to apply it , or not to apply it , as it should seeme good unto him : the application of grace and glory , to any man , was not the end for which christ obtained them , but to get a right and power unto god , of bestowing those things on what sort of men he would : which argues no redemption of us from our sinnes , but a vindication of god from such a condition , wherein he had not power to forgive them ; not an obtaining of salvation for us , but of a libertie unto god of saving us , on some condition or other . but now , after god hath got this power by the death of christ , and out of his gracious good pleasure , assigned faith to be the meanes for us to attaine those blessings , he hath procured himselfe a libertie to bestow ? did christ obtaine this faith for us , of him ? if it be a thing not in our own power ? no : k faith is not obtained by the death of christ , saith corvinus : so that there is no good thing , no spirituall blessing , into which , any man in the world hath any interest by the death of christ : which is not so great an absurditie , but that they are most ready to grant it : l arnoldus confesseth , that he beleeves , that the death of christ might have enioyed its end , or his merit it s full force , although , never any had beleeved : and againe , m the death and satisfaction of christ being accomplished , it might come to passe , that , none fulfilling the condition of the new covenant , none should be saved , so also saith grevinchovius : oh christ , that any pretending to professe thy holy name , should thus slight the precious worke of thy death and passion ? surely , never any before , who counted it their glory to be called christians , did ever thus extenuate ( their friends the socinians onely excepted ) the dignitie of his merit and satisfaction : take but a short view of what benefit they allow to redound to us , by the effusion of his precious blood , and you may see what a pestilent heresie , these men have laboured to bring into the church : neither faith nor salvation , grace nor glory , hath he purchased for us , not any spirituall blessing , that by our interest in his death we can claime to be ours : it is not such a reconciliation with god , as that he thereupon , should be contented againe to be called our god , it is not justification , nor righteousnesse , nor actuall redemption from our sinnes , it did not make satisfaction for our iniquities , and deliver us from the curse : n onely it was a meanes of obtaining such a possibility of salvation , as that god without wronging of his iustice , might save us if he would , one way or other : so that when christ had done all that he could , there was not one man in the world immediately the better for it : notwithstanding the utmost of his endeavour , every one might have beene damned with iudas to the pit of hell ▪ o for he died as well for simon magus and iudas , as he did for peter and paul , say the arminians : now if no more good redound to us by the death of christ , then to simon magus , we are not much obliged to him for our salvation : nay , he may be rather said to have redeemed god , then us , for he procured for him immediately a power to redeeme us if he would ; for us , onely by vertue of that power , a possibilitie to be redeemed : which leaves nothing of the nature of merit annexed to his death : for that deserveth that something be done , not onely that it may be done : the workman deserveth that his wages be given him , and not that it may be given him . and then what becomes of all the comfort and consolation that is proposed to us in the death of christ : but it is time to see how this stubble is burned and consumed by the word of god : and that established which they thought to overthrow . first , it is cleare that christ died to procure for us an actuall reconciliation with god : and not only a power for us to be reconciled unto him : for when we were enemies , we were reconciled to god , by the death of his sonne : rom. . . we enjoy an actuall reconciliation unto god by his death : he is content to be called our god , when we are enemies , without the intervening of any condition on our part required : though the sweetnesse , comfort , and knowledge of this reconciliation , doe not compasse , our soules before we beleeve in him . againe , we have remission of sinnes by his blood , and justification from them , not a sole vindication into such an estate , wherein , if it please god , and our selves , our sinnes are pardonable : for we are justified through the redemption that is in iesus christ , whom god hath set forth , to be a propitiation through faith in his blood , to declare his righteousnesse for the remission of sinnes : rom. . , . yea , he obtained for us by his death , righteousnesse and holinesse . he gave himselfe for his church , that he might sanctifie and cleanse it , ephes . . . that he might present it unto himselfe a glorious church , without spot , or wrinkle , that we should be holy , and without blemish : vers . . where first , we have whom christ died , or gave himselfe for , even his church : secondly , what he obtained for it , holinesse and righteousnesse , a freedome from the spots , and blemishes of sinne , that is , the grace of justification and sanctitie , he made him to be sinne for us , who knew no sinne , that we might become the righteousnesse of god in him : cor. . . and lastly he died , to purchase for us , an everlasting inheritance : heb. . . so that both grace and glory , are bestowed on them for whom he died , as the immediate fruits of his death and passion . secondly , see what the scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expresly assigneth , as the proper end and immediate effect , ( according to the purpose of god , and his owne intention ) of the effusion of the blood of iesus christ , and you shall finde that he intended by it , to take away the sinnes of many , to make his soule an offering for sinne , that he might see his seed , that the counsell of god , might prosper in his hand : isaiah . to be a ransome for many , matth. . . to beare the sins of many : heb. . . he bare our sins in his own body on the tree , that we should live unto righteousnesse , pet. . . that we might become the righteousnesse of god in him , cor. . . thereby reconciling us unto god , vers . . he died , to reconcile us unto god , in the body of his flesh , through death , that we might be holy and unblameable , colos . . , . to purge our sins , heb. . . to obtaine an everlasting redemption for us , heb. . . so that if christ by his death obtained what he did intend : he hath purchased for us , not only a possibilitie of salvation ; but holinesse , righteousnesse , reconciliation with god , justification , freedome from the guilt , and condemning power of sin : everlasting redemption , eternall life , and glory in heaven . thirdly , i appeale unto the consciences of all christians . first , whether they doe not suppose the very foundation of all their consolation , to be stricken at , when they shall finde those places of scripture , p that affirme christ to have died , to take away our sins , to reconcile us unto god , to put away , or abolish our transgressions , to wash and regenerate us , perfectly to save us , and purchase for us an everlasting redemption , whereby he is become unto us , righteousnesse , and redemption , and sanctification , the lord our righteousnesse , and we become the righteousnesse of god in him : to be so wrested , as if he should be said only , to have done something , which these things might happily follow . secondly , whither they thinke it not a ready way , to impaire their love , and to weaken their faith in christ , when they shall be taught , that christ hath done no more for them , then for those that are damned in hell : that be their assurance never so great , that christ died for them : yet there is enough to be laid to their charge to condemne them , that though god is said to have reconciled them unto himselfe in christ , colos . . , . yet indeed he is as angry with them , as with any reprobate in the world , that god loveth us not first , but so long as we continue in a state of enmitie against him , before our conversion , he continues our enemy also : so that the first act of friendship or love , must be performed on our part , notwithstanding that the scripture saith , we were reconciled unto god being enemies , romanes . vers . . thirdly , whither they have not hitherto supposed themselves bound to beleeve , that christ died for their sins and rose for their justification ? do they not thinke it lawfull to pray , that god would bestow upon them , grace , and glory for christs sake ? and to beleeve that iesus christ was such a mediatour of the new covenant , as procured for the persons covenanted withall , all the good things comprehended in the promise of that covenant . i will not further presse upon this prevarication against christian religion , only i would desire all the lovers of iesus christ seriously to consider , whether these men , doe truly ayme at his honour , and advancing the dignitie of his merit , and not rather , at the crying up of their own indeavours , seeing the sole cause of their denying these glorious effects of the blood of christ : is to appropriate the praise of them unto themselves , as we shall see in the next chapter . these charges are never to be waved , by the vanitie of their sophisticall distinctions , as of that of impetration and application , which though it may be received , in an orthodox meaning , yet not in that sense , or rather non-sense , whereunto they abuse it ; viz. as though christ had obtained that for some , which shall never be imparted unto them , that all the blessings procured by his death are proper to none , but pendent in the aire for them that can or will catch them : whereupon when we object , g that by this means all the efficacie of the merit of christ , is in our own power , they readily grant it , and say it cannot otherwise be : let them that can , receive these monsters in christianitie , for my part in these following contradictory assertions , i will choose rather to adhere to the authoritie of the word of god , then of arminius and his sectaries . s. s. he made him to be sinne for us who knew no sinne , that we might become the righteousnesse of god in him , cor. . . he loved his church and gave himselfe for it , that he might present it unto himselfe a glorious church , not having spot or wrinkle or any such things , ephes . . , . god was in christ reconciling the world unto himselfe , cor. . . when thou shalt make his soule an offering for sin , he shall see his seed , he shall prolong his dayes , and the pleasure of the lord shall prosper in his hand , isa . . . by his knowledge shall my righteous servant iustifie many for he shall beare their iniquities , vers . . christ was once offered to bear the sins of many , heb. . . by his own blood he entred in once into the holy place having obtained eternall redemption for us , vers . . he hath reconciled you in the body of his flesh , through death to present you holy and unblamable , colos . . . whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousnesse for the remission of sins , &c. — that he might be iust , and the iustifier of him that beleeveth in iesus , rom. . , . who his own selfe bare our sins in his own body on the tree , that we being dead to sinne , should live unto righteousnesse , by whose stripes we are healed , peter . . lib. arbit . the immediate effect of the death of christ is not the remission of sins , or the actuall redemption of any , armin. christ did not properly die to save any one , grevinch . a potentiall and conditionate reconciliation , not actuall and absolute is obtained by the death of christ , corvin . i beleeve it might have come to passe that the death of christ might have had its end , though never any man had beleeved , corvi . the death and satisfaction of christ being accomplished , yet it may so come to passe that none at all fulfilling the condition of the new covenant , none might be saved , idem . the impetration of salvation for all , by the death of christ , is nothing but the obtaining of a possibilitie thereof , that god without wronging his iustice , may open unto them a gate of mercy , to be entred on some condition , rem . coll. hag. notwithstanding the death of christ , god might have assigned any other condition of salvation as well as faith , or have chosen the iews following the righteousnesse of the law , grevin . why then the efficacie of the death of christ depends wholly on us : true ? it cannot otherwise be ? rem . apol. chap. x. of the cause of faith , grace , and righteousnesse . the second part of this controversie , is in particular , concerning grace , faith , and holinesse , sincere obedience to the precepts of the new covenant , all whose praise we appropriate to the most high , by reason of a double interest . first , of the merit of christ which doth procure them for us . secondly , of the holy spirit which works them in us : the death of christ is their meritorious cause , the spirit of god and his effectuall grace their efficient , working instrumentally with power by the word and ordinances : now because this would deprive the idoll of his chiefest glory , and expose him to open shame , like the bird furtivis nudata coloribus , the arminians advance themselves in his quarrell , and in behalfe of their darling , quite exclude both merit of christ , and spirit of god , from any title to their production . first , for the merit of christ , whereas we affirme that god blesseth us with all spirituall blessings in him , or for his sake , eph. . . amongst which , doubtlesse faith possesseth not the lowest roome , that he is made unto us righteousnesse , and sanctification , and redemption ; he was made sinne for us , that we might be made the righteousnesse of god in him : that he is the lord our righteousnesse , and glories to be called by that name : and whatsoever he is unto us , it is chiefely by the way of merit : that to us it is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for christs sake to beleeve on him , phil. . . where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is plainly referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given , as if the apostle should have said , christ is the meritorious cause of the bestowing of those good gifts , faith , and constancy unto martyrdome upon you , when i say we professe all these to be the proper and immediate products of the passion and blood of christ , these turbulent davusses , come in with a prohibition , and quite expell it from having any interest therein . a there is nothing more vaine , nothing more foolish ( say they in their apologie ) then to attribute our regeneration , and faith , unto the death of christ , for if christ may be said to have merited for us faith , and regeneration , then faith cannot be a condition , whose performance god should require , at the hands of sinners , under the paine of eternall damnation : and again , if faith be the effect of the merit of christ , it cannot be our dutie ; no ? suppose then that the church should pray , that it would please god , for christs sake , to call home those sheepe that belong to his fold , not as yet collected ? that he would grant faith and repentance , for the merit of his sonne , to them that are as yet a farre off ? were this an altogether vaine and foolish prayer ? let others thinke as they please , it is such a vanitie , as i desire not to be weaned from , nor any one else i beleeve , that loves the lord iesus in sinceritie : oh that christians should patiently endure , such a diminution of their saviours honour ? as with one dash of an arminian pen , to have the chiefe effects of his death and passion quite obliterated : if this be a motive , to the love and honour of the son of god , if this be a way , to set forth the preciousnesse of his blood , by denying the efficacy thereof , in enabling us by faith to get an interest in the new covenant : most christians in the world are under a necessity of being new catechised by these seraphicall doctors . vntill when , they must give us leave to beleeve , with the apostle , that god blesseth us , with all spirituall blessings in christ , ephes . . . and we will take leave to account faith a spirituall blessing : and therefore bestowed on us for christs sake ; againe , since our regeneration is nothing but a purging of our consciences from dead works , that we may serve the living god : which being done by the blood of christ , as the apostle witnesseth , heb. . . we will ascribe our new birth , or forming anew to the vertue of that grace , which is purchased by his blood : that precious blood it is , which redeemeth us from our vaine conversation , pet. . , . by whose efficacie we are vindicated from the state of sin and corrupted nature wherein we are born . the arminians have but one argument , that ever i could meet with , whereby they strive to rob christ of this glory , of meriting and procuring for us faith and repentance ; and that is , because they are such acts of ours , as in dutie and obedience to the precepts of the gospel , we are bound to performe : b and this they every where presse at large , usque & usque , in plain tearms they will not suffer their idoll to be accounted defective in any thing that is necessary to bring us unto heaven : now concerning this argument , that nothing which god requireth of us , can be procured for us by christ : i would have two things noted . first , that the strength of it consists in this , that no gift of god bestowed upon us , can be a thing well pleasing to him as being in us : for all his precepts and commands signifie only , what is well pleasing unto him , that we should be , or doe ; and it is not the meriting of any thing by christ , but gods bestowing of it , as the effect thereof , which hinders it from being a thing , requireable of us , as a part of our dutie , which i shall consider hereafter : only now observe , that there being nothing in us , by the way of habit or act from the beginning of our faith , to the consummation thereof from our new birth , untill we become perfect men in christ , by the finishing of our course , that is not required of us in the gospel , all , and every grace , whereof we are in this life partakers , are by this means denied to be gifts of god. secondly , consider the extent of this argument it selfe : nothing whose performance is our dutie , can be merited for us by christ ; when the apostle beseecheth us , to be reconciled unto god , i would know , whether it be not a part of our duty to yeeld obedience to the apostles exhortation : if not his exhortation is frivolous and vaine , if so , then to be reconciled unto god , is a part of our dutie , and yet the arminians sometime seeme to confesse , that christ hath obtained for us a reconciliation with god : the like may be said , in divers other particulars , so that this argument , either proveth that we enjoy no fruit of the death of christ in this life : or ( which is most true ) it proveth nothing at all : for neither the merit of christ procuring , nor god bestowing any grace , in the habit , doth at all hinder , but that in the exercise thereof , it may be a duty of ours , inasmuch as it is done in us , and by us : notwithstanding then this exception , which cannot stand by it selfe alone without the helpe of some other , not as yet discovered ; we will continue our prayers , as we are commanded in the name of christ : that is , that god would bestow upon us those things we ask for christs sake , and that by an immediate collation , yea even then when we cry , with the poore penitent , lord helpe our unbeliefe , or with the apostles , lord increase our faith . secondly , the second plea , on gods behalfe , to prove him , the authour , and finisher of all those graces , whereof in this life we are partakers , ariseth , from what the scripture affirmeth , concerning his working these graces in us , and that powerfully , by the effectuall operation of his holy spirit : to which , the arminians oppose a seeming necessitie , that they must needs be our owne acts , contradistinct from his gifts , because they are in us , and commanded by him : the head then of this contention betwixt our god , and their idol , about the living child of grace , is : whether he can worke that in us , which he requireth of us : let us heare them pleading their cause . c it is most certaine that , that ought not to be commanded , which is wrought in us : and that cannot be wrought in us , which is commanded : he foolishly commandeth that to be done of others , who will worke in them what he commandeth : saith their apologie . d o foolish saint prosper , who thought that it was the whole pelagian heresie , to say , that there is neither praise , nor worth , as ours , in that , which christ bestoweth upon us : foolish saint augustine , e praying , give us o lord , what thou commandest , and command what thou wilt : foolish benedict bishop of rome , who gave such a forme to his prayer , as must needs cast an aspersion of folly , on the most high : o f lord ( saith he ) teach us what we should do ; shew us whither we should goe , worke in us , what we ought to performe : o foolish fathers of the second arausican councel , affirming , g that many good things are done in man , which he doth not himselfe , but a man doth no good , which god doth not so worke , that he should doe it : and againe , as often as we doe good , god worketh in us , and with us , that we may so worke : in one word , this makes fooles of all the doctors of the church , who ever opposed the pelagian heresie , in as much as they all unanimously maintained , that we are partakers of no good thing , in this kinde without the effectuall powerfull operation , of the almightie grace of god : and yet our faith and obedience so wrought in us , to be most acceptable unto him : yea , what shall we say to the lord himselfe , in one place commanding us to feare him , and in another promising that he will put his feare into our hearts , that we shall not depart from him , is his command foolish , or his promise false : the arminians must affirme the one , or renounce their heresie ? but of this , after i have a little farther laid open this monstrous errour , from their owne words , and writings . h can any one , say they , wisely and seriously prescribe the performance of a condition to another , under the promise of a reward , and threatning of punishment , who will effect it in him , to whom it is prescribed ? this is a ridiculous action , scarce worthy of the stage : that is , seeing christ hath affirmed , that whosoever beleeveth shall be saved , and he that beleeveth not shall be damned , matth. . . whereby faith , is established , the condition of salvation , and unbeleefe , threatned with hell : if god should by his holy spirit , ingenerate faith in the hearts of any , causing them so to fulfill the condition , it were a meere mockery , to be exploded from a theater as an unlikely fiction : which , what an aspersion it casts upon the whole gospel of christ , yea , on all gods dealling with the children of men , ever since , by reason of the fall , they became unable of themselves , to fulfill his commands , i leave to all mens silent judgements : well then , seeing they must be accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things inconsistent , that god should be so righteous , as to shew us our dutie , and yet so good and mercifull , as to bestow his graces on us : let us heare more of this stuffe : i faith and conversion cannot be our obedience , if they are worught in us by god , say they at the hague : and episcopius , k that it is a most absurd thing , to affirme , that god either effects by his power , or procureth by his wisedeme , that the elect should doe those things , that he requireth of them : so that where the scripture cals faith the gift , and worke of god , they say it is an improper locution , in as much as he commands it , properly , it is an act or worke of our owne : and l for that renowned saying of saint augustine , that god crowneth his own gifts in us , that it is not to be received without a graine of salt : that is , some such glosse as wherewith they corrupt the scripture : the summe at which they aime is , that to affirme , that god bestoweth any grace upon us , or effectually worketh them in us , contradicteth his word , requiring them as our dutie , and obedience : by which means they have erected their idol , into the throne of gods free grace and mercy , and attribute unto it all the praise , due to those many heavenly qualifications , the servants of god are endowed withall , for they never have more good in them , no , nor so much , as is required , all that they have , or doe , is but their dutie : which how derogatorie it is to the merit of christ , themselves seeme to acknowledge , when they affirme , that he is no otherwise said to be a saviour , m then are all they , who confirme the way to salvation by preaching , miracles , martyrdome , and example : so that having quite overthrowne the merits of christ , they grant us to be our owne saviours in a very large sense : rem . apol. fol. . all which assertions , how contrary they are to the expresse word of god , i shall now demonstrate . there is not one , of all those plaine texts of scripture , not one of those innumerable and invincible arguments , whereby the effectuall working of gods grace , in the conversion of a sinner , his powerfull translating us , from death to life , from the state of sinne and bondage , to the libertie of the sonnes of god , which doth not overthrow this prodigious error . i will content my selfe with instancing in some few of them which are directly opposite unto it , even in termes , first , deuter. . . the lord commandeth the israelites , to circumcise the fore-skin of their hearts , and to be no more stiffe necked : so that the circumcising of their hearts , was a part of their obedience , it was their dutie so to do in obedience to gods commands : and yet in the . chapter , vers . . he affirmeth , that he will circumcise their hearts , that they might love the lord their god , with all their hearts : so that it seemes , the same thing , in divers respects may be gods act in us , and our dutie towards him : and how the lord will here escape the arminian censure , that if his words be true , in the latter place , his command in the former , is vaine , and foolish , ipse viderit , let him plead his cause , and avenge himselfe , on those , that rise up against him . secondly , ezek. . . make you a new heart , and a new spirit , for why will you die , o house of israel ? the making of a new heart , and a new spirit , is here required under a promise of a reward of life , and a great threatning of eternall death : so that , so to doe , must needs be a part of their dutie and obedience : and yet chapter . vers . . he affirmeth that he will doe this very thing , that here he requireth of them : a new heart also will i give you , and a new spirit , will i put within you , and i will take away the stony heart , out of your flesh , and give you an heart of flesh : and i will cause you to walke in my statutes , &c. in how many places also , are we commanded to feare the lord , which when we doe , i hope none will deny to be a performance of our dutie ; and yet jerem. . . god promiseth that he will put his feare in our hearts , that we shall not depart from him . thirdly , those two , against which they lay particular exceptions , faith , and repentance , are also expresly attributed , to the free donation of god : he granteth unto the gentiles repentance unto life : acts . . and of faith directly , it is not of our selves , it is the gift of god : ephes . . . to which assertion of the holy spirit , i shall rather fasten my beliefe ; then to the arminians , affirming that it is no gift of god , because it is of our selves : and yet this hindereth not , but that it may be stiled , our most holy faith : iude . let them that will deny , that any thing can properly be ours , which god bestoweth on us : the prophet accounted them not inconsistent , when he averred , that god worketh all our workes in us : isa . . . they are our workes , though of his working : the apostle laboured , though it was not he , but the grace of god that was with him : cor. . . he worketh in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of his good pleasure , philip. . . and yet the performance of our dutie , may consist , in those acts of our wils , and those good deeds , whereof he is the authour : so that according to saint n austins counsell , we will still pray , that he would bestow , what he commandeth us to have . fourthly , cor. . who made thee differ from another , or what hast thou , that thou hast not received ? every thing that makes us differ from others , is received from god : wherefore the foundation of all difference in spirituall things betweene the sonnes of adam : being faith and repentance , they must also of necessitie , be received from above . in briefe ; gods circumcising of our hearts , colos . . . his quickning us when we are dead , ephes . ● . . . begetting us anew , iohn . . making us in all things , such as he would have us to be , is contained in that promise of the new covenant , jerem. . . i will make with them an everlasting covenant , that i will not turne away from them to doe them good , but i will put my feare in their hearts , that they shall not depart from me : and is no way repugnant to the holy scripture , declaring our dutie , to be all this , that the lord would have us : and now let all men judge , whether against so many , and cleere testimonies of the holy ghost , the arminian reasons borrowed from the old philosophers , be of any value : the summe of them all , you may finde in cicero , his third booke de natura deorum : o every one , saith he , obtaineth vertue for himself : never any wise man thanked god for that , for our vertue we are praised , in vertue we glory , which might not be , were it a gift of god : and truely this in softer termes , is the summe of the remonstrants arguments in this particular . lastly , observe , that this errour , is that which of all others , the orthodox fathers did most oppose in the pelagian heretiques : yea and to this day , p the more learned schoolemen stoutly maintaine the truth herein against the innovating iesuits : with some few of the testimonies of the ancients i will shut up this discourse : it q is certaine , that when we doe any thing we doe it , saith saint augustine , but it is god that causeth us so to doe : and in another place ; r shall we not account that to be the gift of god ? because it is required of us , under the promise of eternall life ? god forbid that this should seeme so , either to the partakers , or defenders of grace : where he rejecteth both the errour , and the sophisme , wherewith it is upholden ? ſ so also coelestius bishop of rome in his epistle to the bishops of france : so great , saith he , is the goodnes of god towards men , that he will have those good things to be our good duties ( he cals them merits according to the phrase of those dayes ) which are his owne gifts : to which purpose i cited before two canons out of the arausican councel : and saint prosper in his treatise , against cassianus the semipelagian , t affirmeth it , to be a foolish complaint of proud men , that free-will is destroyed , if the beginning , progresse , and continuance in good , be said to be the gifts of god : and so the imputation of folly , wherewith the arminians in my first quotation , charge their opposers , being retorted on them , by this learned father , i referre you to these following excerpta for a close . s. s. circumcise the fore-skinne of of your hearts , and be no more stiffe necked : deut. . . and the lord thy god will circumcise thy heart , and the heart of thy seede : chap. . . make you a new heart , and a new spirit , o house of israel : ezek. . . a new heart also will i give you , and a new spirit will i put within you : chap. . . if you will feare the lord , and serve him , then shall you continue following the lord your god : sam. . . and i will put my feare into your hearts , that ye shall not depart from me : ierem. . . he hath wrought all our workes in us : isa . . . he worketh in us both to will and to doe , of his good pleasure . philip. . . he hath blessed us with all spirituall blessings in him : ephes . . . to you it is given in the behalfe of christ to beleeve in him . philip. . . the bloud of christ purgeth our consciences from dead works , to serve the living god : heb. . . lib. arbit . this is most certaine that , that ought not to bee commanded which is wrought in us : hee foolishly commandeth that to be done of others , who will worke in them what he commandeth : rem . apol. it is absurd to affirme that god either worketh by his power , or procureth by his wisedome , that the elect should doe those things which god requireth of them : episcopius . faith and conversion cannot be acts of our obedience if they are wrought by god in us : rem . col. hag. that god should require that of us , which himselfe will worke in us , is a ridiculous action scarce fit for a stage : rem . apol . that saying of augustine that god crowneth his owne gifts in us , is not easily to be admitted . ibid. there is nothing more vaine and foolish then to ascribe faith and regeneration to the merit of christ . idem . chap. xi . whether salvation may be attained without the knowledge of or faith in christ jesus . i shall shut up all this discourse concerning the meritorious cause of salvation , with their shutting out of christ , from being the onely one , and absolutely necessary meanes , to bring us unto heaven , to make us happy : this is the last pile they erect upon their babylonish foundation , which makes the idol of humane selfe-sufficiencie , every way perfect , and fit , to be sacricrificed unto : untill these proud builders , to get materials for their owne temple , laid the axe to the root of christianitie , we tooke it for grounded , that there is no salvation in any other , because there is none other name under heaven , given unto men , whereby we must be saved : acts . . neither yet shall their nefarious attempts , frighten us from our creed , nor make us be wanting to the defence of our saviours honour , but i shall be very briefe in the consideration of this heterodoxie , nothing doubting , but that to have repeated it , is fully to have confuted it , in the judgement of all pious christians . first then , they grant salvation , to the ancient patriarches and iewes , before the coming of christ , without any knowledge of , or faith in him at all : nay , they deny , that any such faith in christ , was ever prescribed unto them , or required of them : a it is certaine that there is no place in the old testament , from whence it may appeare , that faith in christ ( as a redeemer ) was ever enioyned , or found in any of them : say they joyntly , in their apologie : the truth of which assertion , we shall see hereafter : onely they grant a generall faith , involved under types , and shadowes , and looking on the promise , as it lay hid in the goodnesse , and providence of god , which indirectly might be called a faith in christ : from which kinde of faith , i see no reason , why thousands of heathen infidels should be excluded : agreeable unto these assertions , are the dictates , of their patriarch arminius : b affirming , that the whole description of the faith of abraham , rom. . makes no mention of iesus christ , either expressely or so implicitely as that it may be of any one , easily understood , and to the testimonie of christ himselfe , to the contrary , ioh. . ● . your father abraham reioyced to see my dayes and he saw it , and was glad : he answereth , he reioyced to see the birth of isaac , who was a type of mee , a goodly glosse corrupting the text . secondly , what they teach of the iews , that also , they grant concerning the gentiles : living before the incarnation of christ : they also might attaine salvation , and be justified without his knowledge : for c although saith corvinus , the covenant was not revealed unto them by the same means , that it was unto the iews : yet they are not to be supposed , to be excluded from the covenant ( of grace ) nor to be excluded from salvation : for some way or other , they were called . thirdly , they are come at length , to that perfection , in setting out this staine of christianitie , that bertius on good consideration , denied this proposition , that no man can be saved , that is not ingrafted into christ , by a true faith : and d venator to this question , whether the only means of salvation , be the life , passion , death , resurrection , and ascension of iesus christ , answereth , no ? thus they lay men in abrahams bosome , who never beleeved in the sonne of abraham : make them overcome the serpent , who never heard of the seed of the woman , bring goats into heaven , who never were of the flock of christ , never entred by him the doore : make men please god without faith , and obtaine the remission of sins , e without the sprinkling of the blood of the lambe : to be saved without a saviour , redeemed without a redeemer : to become the sons of god , and never know their elder brother : which prodigious errour , might yet be pardoned , and ascribed to humane imbecillitie , had it casually slipt from their pens as f it did from some others : but seeing it hath foundation , in all the grounds of their new doctrine , and is maintained by them , on mature deliberation , g it must be looked on by all christians , as an heresie to be detested and accursed . for , first deny the contagion and demerit , of originall sinne : then make the covenant of grace to be universall , and comprehend all and every one of the posteritie of adam , thirdly , grant a power in our selves to come unto god , by any such means as he will appoint and affirme , that he doth assigne some means unto all , and it will naturally follow , that the knowledge of christ , is not absolutely necessary to salvation : and so down fals the preheminence of christianitie , its heaven reaching crown , must be laid levell with the services of dung-hill gods . it is true indeed , some of the ancient fathers , before the rising of the pelagian heresie ; who had so put on christ , as lipsius speaks , that they had not fully put of plato , have unadvisedly dropt some speeches , seeming to grant , that divers men before the incarnation , living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the dictates of right reason , might be saved without faith in christ : as is well shewed by learned causabon , in his first excercitation on baronius : but let this be accounted part of that stubble , which shall burne at the last day , wherewith the writings of all men , not divinely inspired may be stained : it hath also since , ( as what hath not ) been drawn into dispute among the wrangling schoolemen : and yet , which is rarely seene , their verdict in this particular , almost unanimously passeth for the truth : h aquinas tels us a story of the corps of a heathen , that should be taken up in the time of the empresse irene , and her sonne constantine , with a golden plate on his brest , wherein was this inscription : christ is borne of a virgin , and i beleeve in him oh sun , thou shalt see me againe , in the dayes of irene and constantine : but the question is not , whether a gentile beleeving in christ may be saved ? or whether god did not reveale himselfe , and his sonne , extraordinarily to some of them : for shall we straighten the brest , and shorten the arme of the almighty , as though he might not doe what he will with his own . but whether a man by the conduct of nature , without the knowledge of christ , may come to heaven : i the assertion whereof , we condemne as a wicked pelagian socinian heresie : and thinke , that it was well said of bernard ; that many labouring to make plato a christian , doe prove themselves to be heathens : and if we looke upon the severall branches of this arminian novell doctrine , extenuating the precious worth and necessitie of faith in christ : we shall finde them , hewed off by the two edged sword of gods word . first , for their denying , the patriarchs and iews , to have had faith , in christum exhibendum & moriturum , as we in him , exhibitum & mortuum , it is disproved by all evangelicall promises , made from the beginning of the world , to the birth of our saviour , as that , gen. . . the seed of the woman shall breake the serpents head , and chap. . . chap. . . psal . . , . and . with innumerable other , concerning his life , office , and redeeming of his people : for surely they were obliged to beleeve the promises of god. secondly , those many cleare expressions of his death , passion , and suffering for us : as gen. . . isaiah . , , , , , &c. chap. . , . dan. . . but what need we reckon any more : our saviour taught his disciples , that all the prophets from moses , spake concerning him , and that the sole reason , why they did not so readily embrace the faith of his passion , and resurrection , was , because they beleeved not the prophets , luk. . , . shewing plainly , that the prophets required faith in his death and passion . thirdly , by the explicite faith of many iews , as of old simeon , luke . . of the samaritan woman , who looked for a messias , not as an earthly king , but as one that should tell them all things : redeeme them from sinne , and tell them all such things , as christ was then discoursing of , concerning the worship of god , ioh. . vers . . fourthly , by the expresse testimony of christ himself : abraham saith he , reioyced to see my day , and he saw it and was glad : ioh. . . his day , his houre , in the scripture principally denote his passion : and that which he saw surely he beleeved , or else the father of the faithfull , was more diffident then thomas the most incredulous , of his children . fifthly , by these following and the like places of scripture : christ is a lambe slaine from the foundation of the world , revel . . . slaine in promises , slaine in gods estimation and the faith of beleever , he is the same yesterday to day and for ever , heb. . . under the law and the gospel : there is none other name under heaven given unto men , whereby they must be saved : acts . . never any then , without the knowledge of a redeemer , participation of his passion , communication of his merits , did ever come to the sight of god : no man ever came to the father but by him : hence st. paul tels the ephesians , that they were without christ , because they were aliens from the common-wealth of israel : ephes . . . intimating that gods covenant with the iews , included christ iesus and his righteousnesse , no lesse then it doth now with us : on these grounds holy ignatius , k called abel a martyr of christ , he died for his faith in the promised seed : and in another place , l all the saints were saved by christ : hoping in him : and waiting on him , they obtained salvation by him : so m prosper also , we must beleeve that never any man was iustified , by any other faith , either before the law , or under the law , then by faith in christ , coming to save that which was lost . whence eusebius contendeth , that all the old patriarchs might properly be called christians , they all eate of the same spirituall meat , and all dranke of the same spirituall drinke , even of the rocke that followed them , which rocke was christ . secondly , if the ancient people of god , notwithstanding , divers other especiall revelations of his will : and heavenly instructions obtained not salvation , without faith in christ , much lesse may we grant this happinesse without him , to them , who were deprived of those other helps also : n so that though we confesse the poore naturall indeavours of the heathen , not to have wanted their reward : either positive in this life , by outward prosperitie , and inward calmnesse of minde , in that , they were not all perplexed , and agitated with furies , like nero and caligula , or negative , in the life to come , by a diminution of the degrees of their torments : they shall not be beaten with so many stripes : yet we absolutely deny , that there is any saving mercy of god , towards them revealed in the scripture , which should give us the least intimation of their attaining everlasting happinesse : for not to consider the corruption and universall disability of nature , to doe any thing that is good , ( without christ we can doe nothing ) ioh. . . nor yet the sinfulnesse of their best works , and actions , the sacrifices of the wicked being an abomination unto the lord , prov. . . evill trees cannot bring forth good fruit , men doe not gather grapes of thornes , nor figs of thistles , matth. . . the word of god is plaine , that without faith , it is impossible to please god , heb. . . that he , who beleeveth not , is condemned , mark. . . that no nation , or person , can be blessed , but in the seed of abraham , gen. . and the blessing of abraham , comes upon the gentiles only by iesus christ , gal. . . he is the way , and the truth , and the life , ioh. . . none comes to the father but by him , he is the doore , by which those that doe not enter , are without , with dogs , and idolaters , revel . . so that other foundation , ( of blessednesse ) can none lay , but what is already laid , even iesus christ , corinth . . . in briefe , doe but compare those two places of saint paul , one rom. . . where he sheweth , that none are glorified , but those that are called : and chap. . , . where he declares , that all calling , is instrumentally by the preaching of the word and gospel : and it will evidently appeare , that no salvation can be granted unto them , on whom the lord hath so farre powred out his indignation , as to deprive them of the knowledge of the sole means thereof christ iesus . and to those that are otherwise minded , i give only this necessary caution , let them take heed , lest whilest they indeavour to invent new wayes to heaven for others , by so doing , they loose not the true way themselves . s. s. oh fooles , and slow to beleeve , all that the prophets have written : ought not christ to have suffered these things , luk. . , . abraham reioyced to see my day , and he saw it and was glad , ioh. . . by his knowledge shall my righteous servant iustifie many , for he shall beare their iniquities , isa . . . see the places before cited . at the time they were without christ : being aliens from the common-weath of israel : and strangers from the covenants of promise , having no hope , and without god in the world , eph. . . there is no other name under heaven given unto men , whereby we must be saved , but only by christ , act. . . the blessing of abraham comes on the gentiles by iesus christ , gal. . . he that beleeveth not is condemned : mark. . . without faith it is impossible to please god , hebr. . . other foundation can no man lay , but what is already laid : even iesus christ , cor. . . lib. arbit . there is no place in the old testament , whence it may appeare , that faith in christ as a redeemer , was either enioyed or found in any then , rem . apol. abrahams faith had no reference to christ , armin. the gentiles living under the old testament , though it was not revealed unto them as unto the iews , yet were not excluded from the covenant of grace , and from salvation , corv. i deny this proposition , that none can be saved that is not ingrafted into christ by a true faith , bert. to this question , whether the only way of salvation , be the life , passion , death , resurrection and ascension of iesus christ , i answer no , venator . chap. xii . of free-will , the nature and power thereof . ovr next taske , is to take a view of the idoll himself ; of this great deitie of free-will , whose originall , being not well knowne , he is pretended like the ephesian image of diana , to have falne down from heaven , and to have his endowments from above : but yet considering , what a nothing he was at his first discovery , in comparison , of that vast giantlike hugenesse , to which now he is growne , we may say of him , as the painter said of his monstrous picture , which he had mended , or rather marred , according to every ones fancy : hunc populus fecit , it is the issue of the peoples brain . a origen is supposed to have brought him first into the church : but among those many sincere worshippers of divine grace , this setter forth of new daemons , found but little entertainment : it was looked upon , but like the stumpe of dagon , with his head and hands laid down before the arke of god : without whose helpe he could neither know , nor doe , that which is good in any kinde : still accounted , but truncus ficulnus , inutile lignum : a fig-tree logge , an unprofitable piece of wood ; incerti patres scamnum facerentne ? the fathers of the succeeding ages , had much debate , to what use they should put it : and though some exalted it , a degree or two , above its merits , yet the most concluded to keepe it a blocke still : untill at length , there arose a b stout champion , challenging on his behalfe , the whole church of god , and like a knight errant wandered from the west , to the east , to grapple with any , that should oppose his idoll : who though he met with c divers adversaries , d one especially , who in the behalfe of the grace of god , continually foyled him and cast him to the ground , and that in the judgement , e of all the lawfull iudges , assembled in counsels , and f in the opinion of most of the christian by standers : yet by his cunning insinuation , he planted such an opinion of his idols deity and self-sufficiency , in the hearts of divers , that to this day it could never be rooted out . now after the decease of his pelagian worshippers , some of the corrupter schoolemen , seeing of him thus from his birth exposed without shelter to wind and weather , to all assaults out of meere charity , and self-love , built him a temple , and adorned it with naturall lights , merits , uncontrouled independent operations , with many other gay attendances . but in the beginning of the reformation , that fatall time for idolatry and superstition , together with abbies , and monasteries , the zeal and learning of our forefathers , with the helpe of gods word , demolished this temple , and brake this building down to the ground : in the rubbish whereof , we well hoped the idoll himselfe had been so deeply buried , as that his head should never more have been exalted , to the trouble of the church of god : untill not long since , some curious wits , whose weake stomacks were clogged with manna , and loathed the sincere milk of the word , raking all dunghils for novelties , lighted unhappily upon this idoll : and presently , with no lesse joy then did the mathematician at the discovery of a new geometricall proportion , exclaime we have found it , we have found it : and without more adoe , up they erected a shrine , and untill this day continue offering of praise and thanks for all the good they doe , to this worke of their own hands . and that the idol may be free from ruine , to which in himselfe , they have found by experience that he is subject ; they have matcht him to contingency , a new goddesse of their own creation . who having proved , very fruitfull in monstrous births , upon their conjunctions ; they nothing doubt , they shall ever want one to set on the throne , and make president of all humane actions : so that after he hath with various successe , at least twelve hundred yeeres , contended with the providence and grace of god : he , boasteth now , as if he had obtained a totall victory . but yet all his prevailing , is to be attributed to the diligence , and varnish of his new abetters , with ( to our shame be it spoken ) the negligence of his adversaries : in him , and his cause , there is no more reall worth then was , when by the ancient fathers he was exploded , and cursed out of the church : so that they , who can attaine through the many winding labyrinths , of curious distinctions , to looke upon the thing it selfe , shall finde that they have beene , like aegyptian novices , brought through many stately frontispieces and goodly fabricks , with much shew of zeale and devotion , to the image of an ugly ape . yet here observe , that we doe not absolutely oppose free-will , as if it were nomen inane , a meer figment when there is no such thing in the world : but onely in that sense the pelagians and arminians doe assert it . about words we will not contend , we grant man in the substance of all his actions , as much power , libertie and freedome , as a meere created nature is capable of : we grant him to be free in his choyce , from all outward coaction , or inward naturall necessitie , to worke according to election , and deliberation , spontaneously embracing what seemeth good unto him : now call this power , free-will , or what you please , so you make it not supreme , independent , and boundlesse , we are not at all troubled . the imposition of names , depends upon the discretion of their inventers . againe , even in spirituall things , we deny that our wils are at all debarred , or deprived of their proper libertie : but here we say indeed , that we are not properly free , untill the sonne make us free : no great use of freedome , in that , wherein we can doe nothing at all : we doe not claime such a libertie , as should make us despise the grace of god , m whereby we may attaine true libertie indeed , which addeth to , but taketh nothing from our originall freedome . but of this , after i have shewed what an idol the arminians make of free-will : onely take notice in the enterance , that we speake of it now , not as it was at first , by god created , but as it is now , by sinne corrupted : yet being considered in that estate also , they ascribe more unto it , then it was ever capable of : as it now standeth , according to my formerly proposed method , i shall shew , first , what-inbred native vertue they ascribe unto it , and with how absolute a dominion , and sovereignty , over all our actions , they endow it : secondly , what power they say it hath , in preparing us for the grace of god : thirdly , how effectually operative it is , in receiving the said grace : and with how little helpe thereof , it accomplisheth the great worke of our conversion : all briefely with so many observations , as shall suffice to discover their proud errors in each particular . n herein , saith arminius , consisteth the libertie of the will : that all things required to enable it , to will any thing , being accomplished , it still remaines indifferent to will , or not , and all of them at the synode : o there is , say they , accompanying the will of man , an inseparable propertie , which we call libertie , from whence , the will is termed a power : which , when all things prerequired as necessary to operation are fulfilled , may will any thing , or not will it : that is , our free-wils have such an absolute , and uncontrollable power , in the territory of all humane actions , that no influence of gods providence , no certaintie of his decree , no unchangeablenesse of his purpose , can sway it at all in its free determinations : or have any power with his highnesse , to cause him to will , or resolve , on any such act as god by him intendeth to produce ; take an instance , in the great worke of our conversion : p all unregenerate men , saith arminius , have by vertue of their free-will , a power , of resisting the holy spirit , of reiecting the offered grace of god , of contemning the counsell of god , concerning themselves : of refusing the gospel of grace , of not opening the heart , to him that knocketh : what a stout idol is this , whom neither the holy spirit , the grace , and counsell of god , the calling of the gospel , the knocking at the doore of the heart , can move at all , or in the least measure , prevaile against him : woe be unto us then ▪ if when gods cals us , our free-will be not in good temper , and well disposed to hearken unto him : for it seemes , there is no dealing with it , by any other waies , though powerfull and almightie . for q grant ( saith corvinus ) all the operations of grace , which god can use , in our conversion , yet conversion remaineth so , in our owne free power , that we can be not converted , that is , we can either turn or not turne our selves : where the idol plainly challengeth the lord to work his utmost ; and tels him , that after he hath so done , he will doe what he please : his infallible prescience , his powerfull predetermination , the morall efficacie of the gospel , the infusion of grace , the effectuall operation of the holy spirit ; all are nothing : not at all availeable in helping or furthering , our independent wils in their proceedings : well then ? in what estate , will you have the idol placed ? r in such a one , wherein he may be suffered to sin , or to do well at his pleasure , as the same authour intimates : it seemes then as to sinne , so nothing is required , for him to be able to doe good , but gods permission ? no ? for ſ the remonstrants ( as they speake of themselves ) doe alwaies suppose a free power , of obeying , or not obeying , as well in those who doe obey , as in those who do not obey : that he that is obedient , may therefore be counted obedient , because he obeyeth , when he could , not obey ; and so on the contrary : where , all the praise of our obedience , whereby we are made to differ from others , is ascribed to our selves alone , and that free power that is in us : now this they meane , not of any one act of obedience , but of faith it selfe , and the whole consummation thereof . t for if a man should say , that every man in the world of beleeving if he will , and of attaining salvation , and that this power is , settled in his nature , what argument have you to confute him , saith arminius triumphantly to perkins . where the sophisticall innovator , as plainly confounds grace and nature , as ever did pelagius : that then , which the arminians claime here in behalfe of their free-will , is an absolute independence on gods providence , in doing any thing , and of his grace , in doing that which is good . a selfe-sufficiencie in all its operations , a plenarie indifferencie , of doing what we will , this , or that , as being neither determined to the one , nor inclined to the other , by any over-ruling influence from heaven : so , that the good acts of our wils , have no dependence on gods providence , as they are acts , nor on his grace , as they are good : but in both regards , proceed from such a principle within us , as is no way moved by any superiour agents : now the first of these , we deny unto our wils , because they are created , and the second , because they are corrupted : their creation hinders them from doing any thing of themselves , without the assistance of gods providence , and their corruption , of doing any thing that is good without his grace : a selfe-sufficiencie for operation , without the effectuall motion of almightie god , the first cause of all things , we can allow neither to men , nor angels , unlesse we intend , to make them gods : and a power of doing good , equall unto that they have of doing evill , we must not grant to man by nature , unlesse we will deny the fall of adam , and fancie our selves still in paradice : but let us consider these things apart . first , i shall not stand to decipher the nature of humane libertie , which perhaps would require a larger discourse , then my proposed method will beare : it may suffice , that according to my former intimation , we grant as large a freedome and dominion to our wils , over their owne acts , as a creature subject to the supreame rule of gods providence , is capable of : endued we are , with such a libertie of will , as is free from all outward compulsion , and inward necessitie , having an elective facultie of applying it selfe , unto that which seemes good unto it : in which its free choice notwithstanding , it is subservient to the decree of god , as i shewed before , chapter . most free it is in all its acts , both in regard of the object it chooseth , and in regard of that vitall power , and facultie , whereby it worketh , infallibly complying with gods providence , and working by vertue of the motion thereof : but surely to assert such a supreme independency , and every way unbounded indifferencie , as the arminians claime , whereby all other things requisite being presupposed , it should remaine absolutely in our owne power , to will , or not to will , to doe any thing , or not to doe it , is plainly to deny that our wils are subject to the rule of the most high. it is granted , that in such a chymaericall fancied consideration of free-will , wherein it is looked upon as having no relation to any act of gods , but onely its creation , abstracting from his decree , it may be said : to have such a libertie in regard of the object : but the truth is , this divided sense , is plaine nonsense , a meere fiction of such an estate , wherein it never was , nor ever can be , so long as men will confesse any deitie but themselves , to whose determinations they must be subject : untill then more significant termes may be invented for this free power in our nature , which the scripture never once vouchsafed to name , i shall be content to call it with prosper , u a spontaneous appetite of what seemeth good unto it ; free from all compulsion , but subservient to the providence of god : and against its exaltation , to this height of independencie , i oppose . first , every thing that is independent of any else in operation , is purely active , and so consequently a god : for nothing but a divine will can be a pure act , possessing such a libertie by vertue of its owne essence : every created will , must have a libertie by participation , which includeth such an imperfect potentiality , as cannot be brought into act , without some praemotion ( as i may so say ) of a superiour agent : neither doth this motion being extrinsecall , at all prejudice the true libertie of the will , which requireth indeed , that the internall principle of operation be active and free , but not , that , that principle be not moved to that operation , by an outward superiour agent : nothing in this sense , can have an independent principle of operation , which hath not an independent being : it is no more necessary , to the nature of a free cause , from whence a free action must proceed , that it be the first beginning of it ; then it is necessarie to the nature of a cause , that it be the first cause . secondly , if the free acts of our wils are so subservient , to the providence of god , as that he useth them to what end he will , and by them effecteth many of his purposes , then they cannot of themselves , be so absolutely independent as to have in their owne power , every necessarie circumstance , and condition , that thoy may use , or not use at their pleasure : now the former is proved , by all those reasons , and texts of scripture , i before produced , to shew that the providence of god overruleth the actions and determineth the wils of men , freely to doe , that which he hath appointed : and truely were it otherwise , gods dominion over the most things that are in the world , were quite excluded , he had not power to determine , that any one thing , should ever come to passe , which hath any reference to the wils of men . thirdly , all the acts of the will , being positive entities , were it not previously moved , by god himselfe , in whom we live , move , and have our being , must needs have their essence and existence , solely from the will it selfe : which is thereby made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a first and supreame cause , indued with an underived being : and so much to that particular . let us now in the second place , looke upon the power of our free-will , in doing that which is morally good : where we shall finde not onely an essentiall imperfection , in as much as it is created , but also , a contracted defect , in as much as it is corrupted : the abilitie which the arminians ascribe unto it , in this kinke , of doing that which is morally and spiritually good , is as large as themselves will confesse to be competent unto it , in the state of innocencie : even a power of beleeving , and a power of resisting the gospel : of obeying , and not obeying : of turning , or of not being converted . the scripture , as i observed before , hath no such terme at all , nor nothing equivalent unto it : but the expressions it useth , concerning our nature and all the faculties thereof , in this state of sinne and unregeneration , seeme to imply the quite contrary : as that we are in bondage : heb. . . dead in sinne : ephes . . . and so free from righteousnesse , rom. . servants of sinne : ver . . under the reigne and dominion thereof : vers . . all our members being instruments of unrighteousnesse : vers . . not free indeed , untill the sonne make us free , so that this idol of free-will , in respect of spirituall things , is not one whit better , then the other idols of the heathen : though it looke like silver and gold , it is the worke of mens hands , it hath a mouth , but it speakes not , it hath eyes but it sees not , it hath eares but it heares not , a nose but it smels not , it hath hands , but it handleth not , feet but it walkes not , neither speaketh it through the throat , all they that made it , are like unto it , and so is every one , that trusteth in it : o israel trust thou in the lord , &c. that it is the worke of mens hands , or a humane invention , i shewed before : for the rest : it hath a mouth , unacquainted with the mysteries of godlinesse , full onely of cursing and bitternesse : rom. . . speaking great swelling words : iude vers . . great things and blasphemies : revel . . . a mouth causing the flesh to sinne : eccles . . . his eyes are blinde , not able to perceive those things that are of god , nor to know those things that are spiritually discerned , cor. . . eyes before which there is no feare of god : rom. . . his understanding is darkened , because of the blindnesse of his heart , ephes . . . wise to doe evill , but to doe good , he hath no knowledge , ierem. . . so that without farther light , all the world , is but a meere darkenesse : iohn . . he hath eares , but they are like the eares of the deafe adder , to the word of god , refusing to heare the voyce of the charmer , charme he never so wisely , psal . . . beeing dead , when this voyce first cals it : iohn . . eares stopped , that they should not heare , zach. . . heavie eares , that cannot heare , isa . . . a nose , to which the gospel is the savour of death , unto death : cor. . . hands full of blood , isa . . . and fingers defiled with iniquitie , chap. . . feet indeed , but like mephibosheth , lame in both by a fall , so that he cannot at all walke in the path of goodnesse : but swift to shed blood , destruction and miserie are in their waies , and the way of peace they have not knowne , rom. . , , . these and divers other such endowments , and excellent qualifications , doth the scripture attribute to this idol , which it cals the old man , as i shall more fully discover in the next chapter : and is not this a goodly reed whereon to rely , in the paths of godlinesse ? a powerfull deitie , whereunto we may repaire , for a power to become the sonnes of god ? and attaining eternall happinesse ? the abilities of free-will in particular , i shall consider hereafter , now onely , i will by one or two reasons shew , that it cannot be the sole and proper cause , of any truely good , and spirituall act well pleasing unto god. first , all spirituall acts well pleasing unto god , as faith , repentance , obedience , are supernaturall : flesh and blood revealeth not these things : not of blood nor of the will of the flesh , nor of the will of man : but of the will of god : iohn . . that which is borne of the flesh , is flesh ; and that which is borne of the spirit , is spirit : iohn . . now to the performance of any supernaturall act , it is required , that the productive power thereof be also supernaturall , for nothing hath an activitie in causing above its own sphere , nec imbelles generant feroces aquilas columbae : but our free-will is a meerly naturall faculty , betwixt which , and those spirituall supernaturall acts , there is no proportion , unlesse it be advanced above its owne or be by inherent habituall grace . divine theologicall vertues , differing even in the substance of the act from those morall performances about the same things , to which the strength of nature may reach , ( for the difference of acts , ariseth from their formall objects , which to both these are divers ) must have another principle and cause , above all the power of nature : in civill things , and actions morally good , in as much as they are subject to a naturall perception , and doe not exceed the strength of our owne wils , this facultie of free-will may take place , but yet , not without these following limitations . first , that it alwaies requireth the generall concurse of god , whereby the whole suppositum in which free-will hath its subsistence , may be sustained : matth. . . . secondly , that we doe all these things imperfectly and with much infirmitie , every degree also of excellency , in these things must be counted a speciall gift of god : isa . . . thirdly , that our wils are determined by the will of god , to all their acts and motions in particular : but to doe that which is spiritually good , we have no knowledge , no power . secondly , that concerning which , i gave one speciall instance , in whose production the arminians attribute much to free-will , is faith ; this they affirme ( as i shewed before ) to be in-bred in nature , every one having in him from his birth , a naturall power to beleeve in christ and his gospel : for episcopius denies , that any action of the holy spirit , upon the understanding , or will , is necessarie , or promised in the scripture , to make a man able to beleeve the word preached unto him : so that it seemes , every man hath at all times , a power to beleeve , to produce the act of faith , upon the revelation of its object , which grosse pelagianisme is contrary . first , to the doctrine of the church of england , affirming that a man cannot so much as prepare himselfe , by his owne strength to faith and calling upon god , untill the grace of god by christ , prevent him that he may have a good will : artic. secondly , to the scripture teaching that it is the worke of god that we do beleeve : ioh. . . it is not of our selves , it is the gift of god : ephes . . . to some it is given to know the mysteries of the kingdome of heaven : matth , . . and what is peculiarly given to some , cannot be in the power of every one : to you it is given on the behalfe of christ to beleeve on him , phil. . . faith is our accesse or coming unto christ , which none can do , unlesse the father draw him , ioh. . . and he so draweth , or hath mercy , on whom he will have mercy , rom. . . and although episcopius rejects any immediate action of the holy spirit , for the ingenerating of faith , yet saint paul affirmeth , that there is no lesse effectuall power required to it : then that which raised christ from the dead , which sure was an action of the almightie godhead . that we may know , saith he , what is the exceeding greatnesse of his power to usward , who beleeve according to the working of his mightie power , which he wrought in christ , when he raised him from the dead , ephes . . , . so that let the arminians say what they please , recalling that i write to christians , i will spare my labour of further proving , that faith is the free gift of god : and their opposition to the truth of the scripture in this particular , is so evident to the meanest capacitie , that there needs no recapitulation , to present the summe of it to their understandings . chap. xiii . of the power of free-will , in preparing us for our conversion unto god. the judgement of the arminians , concerning the power of free-will about spirituall things , in a man unregenerate , meerely in the state of corrupted nature , before and without the helpe of grace , may be laid open by these following positions . first , that every man in the world , reprobates and others , have in themselves power and abilitie of beleeving in christ , of repenting , and yeelding , due obedience to the new covenant , and that because they lost not this power by the fall of adam : a adam after his fall , saith grevinchovius , retained a power of beleeving , and so did all reprobates in him : b he did not loose ( as they speake at the synod ) the power of performing that obedience , which is required in the new covenant considered formally , as it is required by the new covenant , he lost not a power of beleeving , nor a power of forsaking sin by repentance : and those graces that he lost not are still in our power , whence they affirme , that c faith is called the worke of god , only because he requireth us to do it : now having appropriated this power unto themselves , to be sure that the grace of god be quite excluded , which before they had made needlesse , they teach secondly , that for the reducing of this power into act , that men may become actuall beleevers , there is no infused habit of grace , no spirituall vitall principle necessary for them , or bestowed upon them , but every one by the use of his native endowments , doe make themselves differ from others : d those things which are spoken concerning the infusion of habits , before we can exercise the act of faith , we reiect , saith the epistle to the walachrians : e that the internall principle of faith required in the gospel , is a habite divinely infused by the strength and efficacy whereof , the will should be determined , i deny , saith another of them . well then ? if we must grant , that the internall vitall principle , of a supernatural spirituall grace , is a meere natural faculty not elevated by any divine habit ? if it be not god that begins the good work in us , but our own free-wils , let us see what more goodly stuffe wil follow : one man by his own meere indeavours , without the aid of any received gift , makes himself differ from another : f what matter is it in that , that a man should make himselfe differ from others ? there is nothing truer ; he who yeeldeth faith , to god cōmanding him maketh himself differ from him , who will not have faith when he cōmandeth , they are the words of their apologie : which without question , is an irrefragable truth , if faith be not a gift received from above : for on that ground only the apostle proposeth these questions , who made thee differ from another ? or what hast thou that thou hast not received ? and if thou hast received , why boasteth thou as if thou hast not received ? the sole cause why he denies any one by his own power to make himself differ from another , is , because that wherein the difference consisteth , is , received , being freely bestowed upon him : deny this , and i confesse the other will fall of it selfe . but untill their authoritie , be equall with the apostles , they would do well to forbeare the naked obtrusions of assertions so contradictory to theirs ; and so they would not trouble the church , let them take all the glory unto themselves , as doth g grevinchovius : i make my selfe ( saith he ) differ from another , when i doe not resist god and his divine predetermination , which i could have resisted , & why may i not boast of this as of mine own , that i could , is of gods mercy , ( endowing his nature with such an abilitie , as you heard before ) but that i would , when i might have done otherwise , is of mine power . now when after all this , they are forced to confesse some evangelicall grace , though consisting only in a morall perswasion , by the outward preaching of the word , they teach , thirdly , that god sendeth the gospel , and revealeth christ iesus unto men , according as they well dispose themselves for such a blessing : h sometimes ( say they in their synodicall writings ) god calleth this or that nation , people , citie , or person , to the communion of evangelicall grace , whom he himselfe pronounceth worthy of it , in comparison of others : so that whereas acts . . god encourageth paul to preach at corinth by affirming that he had much people in that citie ( which doubtlesse were his people then , only by vertue of their election ) in these mens judgements ? i they were called so , because that even then they feared god , and served him with all their hearts , according to that knowledge they had of him , and so were ready to obey the preaching of saint paul : strange doctrine ? that men should feare god , know him , serve him in sinceritie , before they ever heard of the gospel , and by those means deserve that it should be preached unto them ? this is , that pleasing of god before faith that they plead for ; act. synod . fol. . that k preparation and disposition to beleeve , which men attaine by the law , and vertuous education : that l something which is in sinners , whereby though they are not iustified , yet they are made worthy of iustification : for m conversion and the performance of good works , is in their apprehension a condition prerequired to iustification , for so speake the children of arminius : which which if it be not an expression , not to be paralelled in the writings of any christian , i am something mistaken : the summe of their doctrine then in this particular concerning the power of free-will , in the state of sin , and unregeneration , is , that every man having a native inbred power , of beleeving in christ , upon the revelation of the gospel , hath also an abilitie of doing so much good , as shall procure of god , that the gospel be preached unto him , to which , without any internall assistance of grace , he can give assent and yeeld obedience : the preparatory acts of his own will , alwayes proceeding so farre , as to make him excell others , who do not performe them , and are therefore excluded from further grace . which is more grosse pelagianisme then pelagius himselfe would ever justifie : wherefore , we reject all the former positions , as so many monsters in christian religion , in whose roome we assert these that follow . first , that we being by nature dead in trespasses and sinnes , have no power to prepare our selves , for the receiving of gods grace : nor in the least measure to beleeve , and turne our selves unto him . not that we deny , that there are any conditions , pre-required in us for our conversion , dispositions preparing us in some measure for our new birth or regeneration , but we affirme that all these also , are the effects of the grace of god , relating to that alone as their proper cause , for of our selves , without him we can do nothing , ioh. . . we are not able of our selves to thinke any thing as of our selves , cor. . . much lesse doe that which is good , in respect of that , every one of our mouthes must be stopped , for we have all sinned and come short of the glory of god , rom. . . . we are by nature the children of wrath , dead in trespasses and sins , ephes . . . rom. . . our new birth is a resurrection from death , wrought by the greatnesse of gods power : and what abilitie i pray hath a dead man , to prepare himselfe for for his resurrection ? can he collect his scattered dust , or renew his perished senses ? if the leopard can change his spots , and the aethiopian his skin , then can we doe good who ( by nature ) are taught to doe evill , ierem. . . we are all ungodly , and without strength considered when christ died for us , rom. . . wise to do evill , but to doe good , we have no strength , no knowledge . yea , all the faculties of our soules , by reason of that spirituall death under which we are detained by the corruption of nature , are altogether uselesse in respect of any power , for the doing of that which is truly good ; our understandings are blind or darkened , being alienated from the life of god , through the ignorance that is in us , because of the blindnesse of our hearts , ephes . . . whereby we become even darknesse it selfe , chap. . . so voide is the understanding of true knowledge , that the naturall man receiveth not the things that are of god , they are foolishnesse unto him , cor. . . nothing but confounded and amazed at spirituall things , and if he doth not mocke , can doe nothing but wonder , and say , what meaneth this , act. . , . secondly , we are not only blind in our understandings , but captives also to sinne in our wils , luk. . . whereby we are servants to sinne , iohn . . free onely in our obedience to that tyran , rom. . yea , thirdly , all our affections are wholly corrupted , for every imagination of the thoughts of the heart of man is evill continually , genes . . . while we are in the flesh , the motions of sinne doe worke in our members , to bring forth fruit unto death : rom. . . these are the endowments of our nature , these are the preparations of our hearts for the grace of god , which we have within our selves . nay , secondly , there is not onely an impotencie , but an enmitie in corrupted nature , to any thing spiritually good . the things that are of god , are foolishnesse unto a naturall man : cor. . . and there is nothing that men doe more hate , and contemne , then that which they account as folly . they mock at it , as a ridiculous drunkennesse , act. . . and would to god our dayes , yeelded us not too evident proofes , of that universall opposition , that is betweene light and darkenesse , christ and beliall , nature and grace , that we could not see every day the prodigious issues of this in-bred corruption , swelling over all bounds , and breaking forth into a contempt of the gospel , and all wayes of godlinesse . so true it is , that the carnall minde is enmitie against god , it is not subiect unto his law , neither indeed can it be : rom. . . so that , thirdly , as a naturall man by the strength of his owne free-will , neither knoweth , nor willeth , so it is utterly impossible he should doe any thing pleasing unto god. can the aethiopian change his skin , or the leopard his spots , then can he doe good : ieremy . an evill tree cannot bring forth good fruit , without faith it is impossible to please god : heb. . . and that is not of our selves , it is the gift of god , ephes . . so that though almightie god , according to the unsearchablenesse of his wisedome , worketh divers waies , and in sundry manners , for the translating of his chosen ones , from the power of darkenesse to his marvellous light , calling some powerfully in the middest of their march in the wayes of ungodlinesse , as he did paul , preparing others , by outward meanes , and helpes of common restraining grace , moralizing nature before it bee gotten anew by the immortall seed of the word , yet this is certaine , that all good in this kinde , is from his free grace , there is nothing in our selves , as of our selves , but sinne : yea , and all those previous dispositions , wherewith our hearts are prepared by vertue of common grace , doe not at all enable us to concurre by any vitall operation , with that powerfull blessed renewing grace of regeneration , whereby we become the sonnes of god. neither is there any disposition unto grace so remote , as that possibly it can proceed from a meere facultie of nature , for every such disposition , must be of the same order with the forme that is to be introduced , but nature in respect of grace , is a thing of an inferiour allay , betweene which there is no proportion : a good use of gifts , may have a promise of an addition of more , provided it be in the same kinde . there is no rule , law , or promise , that should make grace due , upon the good use of naturall endowments . but you will say , here i quite overthrow free-will , which before i seemed to grant ; to which i answer : that in regard of that object , concerning which now we treat , a naturall man hath no such thing as free-will at all , if you take it for a power of doing that which is good and well pleasing unto god in things spirituall , for an abilitie , of preparing our hearts unto faith and calling upon god , as our church article speakes , a home-bred selfe-sufficiencie , preceding the change of our wils by the almightie grace of god , whereby any good should be said to dwell in us , and we utterly deny that there is any such thing in the world . the will , though in it selfe radically free , yet in respect of the terme or object , to which in this regard it should tend , is corrupted , enthralled , and under a miserable bondage , tied to such a necessitie of sinning in generall , that though unregenerate men are not restrained to this , or that sinne in particular , yet for the maine , they can doe nothing but sinne . all their actions wherein there is any moralitie , are attended with iniquitie , an evill tree cannot bring forth good fruit , even the sacrifice of the wicked , is an abomination to the lord. these things being thus cleered from the scripture , the former arminian positions will of themselves fall to the ground , having no foundation but their owne authoritie , for any pretence of proofe they make none from the word of god. the first two i considered in the last chapter , and now adde onely concerning the third , that the sole cause why the gospel is sent unto some , and not unto others , is not any dignitie , worth , or desert of it in them to whom it is sent , more then in the rest , that are suffered to remaine in the shadow of death , but onely the sole good pleasure of god , that it may be a subservient meanes for the execution of his decree of election . i have much people in this citie : acts . i thanke thee father , lord of heaven and earth , that thou hast hid these things from the wise and prudent , and hast revealed them unto babes , even so father , for so it seemed good in thy sight : mat. . , . so that the arminian opposition to the truth of the gospel in this particular , is cleerely manifest . s. s. of our selves we can doe nothing , iohn . . we are not able of our selves to thinke any thing as of our selves , cor. . . we are by nature children of wrath , dead in trespasses and sins : ephes . . . faith is not of our selves , it is the gift of god , ephes . . who maketh thee differ from another ? or what hast thou , that thou hast not received ? and if thou hast received , why boastest thou , as if thou hadst not received ? cor. . if the leopard can change his spots , and the aethiopian his skin , then can ye doe good who are taught to doe evil : ier. . . beleeving on him who iustifieth the ungodly : rom. . . being iustified freely by his grace , rom. . . i thanke thee father lord of heaven and earth , that thou hast hid these things from the wise and prudent and revealed them babes ; even so o father , for so it seemed good in thy sight : mat. . . . lib. arbit . we retaine still after the fall , a power of beleeving , and of repentance , because adam lost not this abilitie : rem . declarat . sen. in syn. faith is said to be the worke of god , because he commandeth us to performe it : rem . apol. there is no infusion of any habit or spirituall vitall principle necessary to enable a man to beleeve : corvin . there is nothing truer then that one man maketh himselfe differ from another : he who beleeveth , when god commandeth , maketh himselfe differ from him who will not : rem . apol. i may boast of mine own , when i obey gods grace , which it was in my power not to obey , as well as to obey : grevinch . true conversion and the performance of good workes , is a condition required on our part before iustification : filii armin. god sendeth the gospel to such persons or nations , that in comparison of others , may be said to be worthy of it : rem . apol. chap. xiiii . of our conversion to god. how little or nothing at all it is that the arminians assigne to the grace of god , in performing the great worke of our conversion , may plainly appeare from what i have shewed already , that they ascribe to our owne free-will : so that i shall briefly passe that over , which otherwise is so copiously delivered in holy scripture , that it would require a farre larger discussion . a prolixe confirmation of the truth we professe , will not suit so well with my intention , which is meerly to make a discovery of their errors , by not knowing the depths whereof , so many are deceived and inveigled . two things in this great conjunction of grace and nature , the arminians ascribe unto free-will : first , a power of co-operation and working with grace , to make it at all effectuall . secondly , a power of resisting its operation , and making it altogether in effectuall : god in the meane time bestowing no grace , but what awaits an act issuing from one of these two abilities , and hath its effect accordingly . if a man will co-operate , then grace attaines its end ; if he will resist , it returnes emptie . to this end they feigne all the grace of god bestowed upon us , for our conversion , to be but a morall perswasion by his word , not an infusion of a new vitall principle by the powerfull working of the holy spirit . and indeed granting this , i shall most willingly comply with them , in assigning to free-will one of the endowments before recited , a power of resisting the operation of grace : but instead of the other , must needs ascribe to our whole corrupted nature , and every one that is partaker of it , an universall disabilitie of obeying it , or coupling in that worke which god by his grace doth intend . if the grace of our conversion be nothing but a morall perswasion , we have no more power of obeying it , in that estate wherein we are dead in sinne , then a man in his grave hath in himselfe to live a new , and come out at the next call . gods promises , and the saints prayers in the holy scripture , seeme to designe such a kinde of grace , as should give us a reall internall abilitie of doing that which is spiritually good ? but it seemes there is no such matter : for if a man should perswade me to leape over the thames , or to flye in the ayre , be he never so eloquent , his sole perswasion makes me no more able to doe it , then i was before ever i saw him . if gods grace be nothing but a sweet perswasion ( though never so powerfull ) it is a thing extrinsecall , consisting in the proposall of a desired object , but gives us no new strength at all , to doe any thing we had not before a power to doe . but let us heare them pleading themselves to each of these particulars concerning grace and nature ; and first for the nature of grace . god hath appointed to save beleevers by grace , that is a soft and sweet perswasion , convenient and agreeing to their free-will , and not by any almighty action , saith a arminius . it seemes something strange , that the carnall minde being enmitie against god , and the will inthralled to sinne , and full of wretched opposition to all his wayes , yet god should have no other meanes to worke them over unto him , but some perswasion that is sweet , agreeable and congruous unto them , in that estate wherein they are : and a small exaltation it is of the dignitie and power of grace , when the chiefe reason why it is effectuall , as alvarez observes , may be reduced to a well digested supper , or an indisturbed sleepe , whereby some men may be brought into better temper then ordinarie , to comply with this congruous grace . but let us for the present accept of this , and grant that god doth call some by such a congruous perswasion , at such a time , and place , as he knows they will assent unto it . i aske whether god thus calleth all men , or onely some ? if all , why are not all converted ? for the very granting of it to be congruous , makes it effectuall . if onely some , then why they and not others ? is it out of a speciall intention to have them obedient ? but let them take heed , for this will goe neere to establish the decree of election : and out of what other intention it should be , they shall never be able to determine wherefore corvinus denies that any such congruitie is required to the grace whereby we are converted , but onely that it be a morall perswasion which we may obey if we will , and so make it effectuall . yea and arminius himselfe after he had defended it as farre as he was able , puts it off from himselfe , and falsly fathers it upon saint austine . so that as they joyntly affirme , b they confesse no grace for the begetting of faith to be necessary , but onely that which is morall : which c one of them interpreteth , to be a declaration of the gospel unto us . right like their old master d pelagius , god , saith he , worketh in us to will that which is good , and to will that which is holy whilest he stirs us up , with promise of rewards , and the greatnesse of the future glory , who before were given over to earthly desires , like bruit beasts loving nothing but things present , stirring up our stupid wils to a desire of god , by a revelation of wisedome , and perswading us to all that is good . both of them affirme the grace of god , to be nothing but a morall perswasion working by the way of powerfull , convincing arguments , but yet herein pelagius seemes to ascribe a greater efficacie to it , then the arminians , granting that it workes upon us , when after the manner of bruit beasts , we are set meerely on earthly things : but these , as they confesse , that e for the production of faith , it is necessarie that such arguments be proposed on the part of god , to which nothing can probably be opposed , why they should not seeme credible : so there is ( say they ) required on our part , a pious docilitie and probitie of minde . so that all the grace of god bestowed on us , consisteth in perswasive arguments out of the word , which if they meet with teachable mindes , may worke their conversion . secondly , having thus extenuated the grace of god , they affirme , f that in operation the efficacie thereof dependeth on free-will , so the remonstrants in their apologie . and g to speake confidently , saith grevinchovius , i say , that the effect of grace , in an ordinary course dependeth on some act of our free-will . suppose then that of two men made partakers of the same grace , that is , have the gospel preached unto them by the same meanes , one is converted , and the other is not ; what may be the cause of this so great a difference ? was there any intention or purpose in god , that one should be changed rather then the other ? no : he equally desireth and intendeth the conversion of all and every one . did then god worke more powerfully in the heart of the one , by his holy spirit then of the other ? no : the same operation of the spirit alwayes accompanieth the same preaching of the word . but was not one by some almightie action , made partaker of reall infused grace , which the other attained not unto ? no : for that would destroy the liberty of his will , and deprive him of all the praise of beleeving . how then came this extreme difference of effects ? who made the one differ from the other , or what hath he , that he did not receive ? why all this procedeth meerly from the strength of his owne free-will , yeelding obedience to gods gracious invitation , which like the other he might have reiected . this is the immediate cause of his conversion , to which all the praise thereof is due . and here the old idol may glory to all the world , that if he can but get his worshippers to prevaile in this , he hath quite excluded the grace of christ , and made it nomen inane , a meere title , whereas there is no such thing in the world . thirdly , they teach , that notwithstanding any purpose and intention of god to convert , and so to save a sinner , notwithstanding the most powerfull and effectuall operation of the blessed spirit , with the most winning perswasive preaching of the word , yet it is in the power of a man , to frustrate that purpose , resist that operation , and reiect that preaching of the gospell . i shall not need to prove this , for it is that , which in direct tearmes they plead for : which also they must doe , if they will comply with their former principles . for granting all these to have no influence upon any man , but by the way of morall perswasion , we must not onely , grant that it may be resisted , but also utterly deny , that it can be obeyed . we may resist it i say , as having both a disability to good , and repugnancie against it : but for obeying it , unlesse we will deny all inherent corruption and depravation of nature , we cannot attribute any such sufficiency unto our selves . now concerning this weaknes of grace , that it is not able to overcome the opposing power of sinfull nature , one testimony of arminius shall suffice , h it alwaies remaineth in the power of free-will , to reiect grace that is given , and to refuse that which followeth , for grace is no almightie action of god to which free-will cannot resist . not that i would assert in opposition to this , such an operation of grace , as should as it were , violently overcome the will of man , and force him to obedience , which must needs bee prejudicial unto our libertie : but onely consisting in such a sweet effectuall working , as doth infallibly promote our conversion , make us willing , who before were unwilling : and obedient , who were not obedient , that createth cleane hearts , and reneweth right spirits within us . that then which we assert in opposition to these arminian heterodoxies is , that the effectuall grace which god useth in the great worke of our conversion , by reason of its owne nature , being also the instrument of , and gods intention for that purpose , doth surely produce the effect intended ; without successefull resistance , and solely , without any considerable co-operation of our owne wils , untill they are prepared and changed by that very grace . the infallibilitie of its effect depends chiefely on the purpose of god , when by any meanes he intends a mans conversion , those meanes must have such an efficacie added unto them , as may make them fit instruments for the accomplishment of that intention : that the counsell of the lord may prosper , and his word not returne empty . but the manner of its operation , that it requires no humane assistance , and is able to overcome all repugnance , is proper to the being of such an act , as wherein it doth consist . which nature and efficacie of grace , in opposition to an indifferent influence of the holy spirit , a metaphoricall motion , a working by the way of morall perswasion , onely proposing a desireable object , easie to be resisted , and not effectuall unlesse it be helped by an inbred abilitie of our owne , which is the arminian grace , i will briefly confirme , having promised these few things . first , although god doth not use the wills of men in their conversion , as maligne spirits use the members of men in enthusiasmes , by a violently wrested motion , but sweetly and agreeably to their owne free nature ; yet in the first act of our conversion , the will is meerely passive , as a capable subject of such a worke , not at all concurring co-operatively to our turning . it is not , i say , the cause of the worke , but the subject wherein it is wrought , having only a passive capabilitie for the receiving of that supernaturall being which is introduced by grace . the beginning of this good worke is meerely from god , phil. . . yea faith is ascribed unto grace , not by the way of conjunction with , but of opposition unto our wils : not of our selves , it is the gift of god : ephes . . . not that we are sufficient of our selves , our sufficiency is of god : cor. . . turne thou me , o lord , and i shall be turned . secondly , though the will of man conferreth nothing to the infusion of the first grace , but a subjective receiving of it , yet in the very first act , that is wrought in and by the will , it most freely co-operateth ( by the way of subordination ) with the grace of god : and the more effectually it is moved by grace , the more freely it worketh with it . man being converted , converteth himselfe . thirdly , we doe not affirme grace to be irresistible , as though it came upon the will , with such an over-flowing violence , as to beat it downe before it , and subdue it by compulsion to what it is no way inclinable ; but if that terme must be used , it denoteth in our sense , onely such an unconquerable efficacie of grace , as alwaies and infallibly produceth its effect . for , who is it that can withstand god ? acts . . as also it may be used on the part of the will it selfe , which will not resist it : all that the father gives unto christ will come unto him : ioh. . . the operation of grace is resisted by no hard heart , because it mollifies the heart it selfe . it doth not so much take away a power of resisting , as give a will of obeying , whereby the powerfull impotencie of resistance , is removed . fourthly , concerning grace it selfe , it is either common , or speciall : common or generall grace , consisteth in the externall revelation of the will of god by his word , with some illumination of the mind to perceive it , and correction of the affections , not to much to contemne it : and this in some degree or other , to some more to some lesse , is common to all that are called : speciall grace , is the grace of regeneration comprehending the former , adding more spirituall acts , but especially presupposing the purpose of god , on which its efficacy doth chiefly depend . fifthly , this saving grace , whereby the lord converteth or regenerateth a sinner , translating him from death to life , is either externall or internall , externall consisteth in the preaching of the word , &c. whose operation is by the way of morall perswasion , when by it we beseech our hearers in christs stead , that they would be reconciled unto god , corinth . . . and this in our conversion is the instrumentall organ thereof : and may be said to be a sufficient cause of our regeneration , in as much , as no other in the same kinde is necessary : it may also be resisted in sensa diviso , abstracting from that consideration , wherein it is looked on as the instrument of god for such an end . sixthly , internall grace , is by divines distinguished into the first , or preventing grace , and the second following cooperating grace , the first is that spirituall , vitall principle that is infused into us by the holy spirit , that new creation , and bestowing of new strength , whereby we are made fit and able for the producing of spirituall acts to beleeve and yeeld evangelicall obedience : for we are the workmanship of god created in christ iesus unto good workes , ephes . . . by this god gives us a new heart , and a new spirit he puts within us , he taketh the stony hearts out of our flesh , and gives us a heart of flesh , he puts his spirit within us , to cause us to walke in his statues , ezek. . , . now this first grace is not properly and formally a vitall act , but causaliter only , in being a principle moving to such vitall acts within us . it is , the habit of faith bestowed upon a man , that he may be able to elicate and performe the acts thereof ; giving new light to the understanding , new inclinations to the will , and new affections unto the heart . for the infallible efficacie of which grace , it is that we plead against the arminians , and amongst those innumerable places of holy scripture confirming this truth , i shall make use only of a very few reduced to these three heads . first , our conversion is wrought by a divine almighty action , which the will of man will not , and therefore cannot resist : the impotency thereof , ought not to be opposed to this omnipotent grace , which will certainly effect the worke , for which it is ordained : being an action not inferiour to the greatnesse of his mightie power , which he wrought in christ when he raised him from the dead , ephes . . , . and shall not that power which could overcome hell , and loose the bonds of death , be effectuall for the raising of a sinner , from the death of sinne , when by gods intention it is appointed unto that worke . he accomplisheth the worke of faith with power : thess . . . it is his divine power , that gives unto us all things that appertaine to life and godlinesse : pet. . . surely a morall resistible perswasion , would not be thus often tearmed the power of god , which denoteth an actuall efficacie , to which no creature is able to resist . secondly , that which consisteth in a reall efficiency , and is not at all , but when and where it actually worketh , what it intendeth , cannot without a contradiction be said to be so resisted that it should not worke , the whole nature thereof consisting in such a reall operation : now that the very essence of divine grace consisteth in such a formall act , may be proved by all those places of scripture , that affirme god by his grace , or the grace of god , actually to accomplish our conversion : as deut. . . and the lord thy god will circumcise thy heart , and the heart of thy seed , to love the lord thy god with all thy heart , and all thy soule that thou mayest live . the circumcision of our hearts , that we may love the lord with all our hearts , and with all our souls , is our conversion , which the lord affirmeth here , that he himselfe will doe : not only enable us to doe it , but he himselfe really and effectually will accomplish it : and againe , i will put my law into them , and write it in their hearts , ierem. . . i will put my feare in their hearts , that they shall not depart from me , chap. . . he will not offer his feare unto them , but actually put it into them , and most clearely , ezek. . . a new heart also will i give you , a new spirit will i put within you , and i will take the stony heart out of your flesh , and i will give you an heart of flesh : and i will put my spirit within you , and cause you to walke in my statutes . are these expressions of a morall perswasion only ? doth god affirme here he will doe , what he intends only to perswade us to ? and which we may refuse to do if we will ? is it in the power of a stony heart to remove it self ? what an active stone is this in mounting upwards ? what doth it at all differ from that heart of flesh that god promiseth ? shall a stony heart be said to have a power to change it selfe into such a heart of flesh as shall cause us to walke in gods statutes ? surely , unlesse men were wilfull blind , they must needs here perceive such an action of god denoted , as effectually , solely , and infallibly worketh our conversion , opening our hearts that we may attend unto the word , acts . . granting us on the behalfe of christ to beleeve in him , philip. . . now these and the like places prove , both the nature of gods grace to consist in a reall efficiency , and the operation thereof to be certainly effectuall . thirdly , our conversion is a new creation , a resurrection , a new birth . now he that createth a man , doth not perswade him to create himselfe , neither can he if he should , nor hath he any power to resist him that will create him , that is , as we now take it , translate him from some thing that he is , to what he is not . what arguments doe you thinke were sufficient to perswade a dead man to rise ? or what great aid can he contribute to his own resurrection ? neither doth a man beget himselfe , a new reall forme was never yet introduced into any matter by subtle arguments . these are the tearmes the scripture is pleased to use concerning our conversion : if any man be in christ he is a new creature , cor. . . the new man after god is created in righteousnesse and holinesse , ephes . . . it is our new birth , except a man be borne againe , he cannot see the kingdome of god , ioh. . . of his own will begat he us with the word of truth , iam. . . and so we become borne againe , not of corruptible seed , but of incorruptible , by the word of god which liveth and abideth for ever , pet. . . it is our vivification and resurrection , the sonne quickeneth whom he will , ioh. . . even those dead who heare his voice and live , vers . . when we were dead in sins we are quickned together with christ by grace , ephes . . . for being buried with him by baptisme , we are also risen with him through the faith of the operation of god , coloss . . . and blessed , and holy is he that hath part in that first resurrection , on such the second death hath no power , but they shall be priests of god and of christ , and shall raigne with him a thousand yeers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes, typically marginal, from the original text notes for div a -e sleid. com. greg. naz. profitentur remonst . hasce ad promotionem causae suae artes adhibere , ut apud vulgus non ulterius progrediantur quam de articulis vulgo notis , ut pro ingeniorum diversitate quosdam lacte diualant , aliis solidiore cibo &c. festus hom. praestat ad specimen con. bel. hieron . zanch. ad holderum : res . miscel . notes for div a -e a ephes . . . iohn . . cor. . . b iohn . . . and . . natura sic apparet vitiata ut hoc majoris vitii sit , non videre : aug. pelag : semipelag . scholastico . in hac causa non judicant secundum aequitatem , sed secundum affectum commodi sui . luth. de erv . arbit . psal . . phil lib quod sit deus immutabilis . a 〈◊〉 〈◊〉 〈◊〉 , quaedam sunt quae omnem actum 〈◊〉 〈◊〉 quaedam quae 〈◊〉 . cap. . see . . pag . b certum est deum quaedam velle , quae non velle ni●i aliqua 〈◊〉 humana antecederet , a● min. antipe . k●p . c multa tamen arbitror deum velle , quae non vellet , adeoque nec just● velle posset , nisi aliqua actio creatu●● praece le●et ▪ ad ames . pag. . d deus facit vel non facit 〈◊〉 , ad quod , 〈◊〉 , & natura 〈◊〉 inclinatione 〈◊〉 〈◊〉 est ● prou● 〈◊〉 cum isto ordine consp●●at vel non consp●a● 〈◊〉 ad 〈◊〉 cap. . ad see . . e falsum est quod electio facta est ab aeterno . rem . apol . cap. . p. . f volitiones aliquae dei cessant ce●to quodam tempore episcop . disp . de vol. dei. thes . . g deus vult omnes salvos ●ieri , sed compulsus pertinaci & incorrigibili malitia quorundam , vult illos jacturam facere salutis . armin. antip. fol. . h bell. amiss . pal . armi. antip . crin . . rem apol . ut . i ( docent ) unum quemque invariabilem vite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ortu , in lucem ha●● nobiscum 〈◊〉 . 〈◊〉 armin. in epist . de● . ad examen . lib. per. k poslunt homi nes electionem suam irritam & frustraneam reddere , rem . apol . cap. . p. . l iackson of the divine essence . m non mirum videri debet quod aliquando ex electis reprob● & ex reprobis clecti siant , welsin . de of . ch. hom . n omnia dei decreta , non sunt perempto●ia , sed quaedam conditionata ac mutabilia : concio . ad cle. ●xon . ann . . rem . decla . sen in synod . alii passim : electio sicut & justificatio , & incerta & revocabilis , ●tramque vero conditionatam qui negave●●t , ipsum quoque evagelium negabit : grevin . ad ames . p. . . o ad gloriam participandam pro isto tempore quo credunt electi sunt rem . apol fol . p decreta hypothetica poslunt mutari , quia conditio respectu hominis vel non praestatur vel non praestatur , atque ita existit vel non existit : & 〈◊〉 extitit aliquandiu , saepe existere desinit , & ursus postquam aliquandi● desiit , existere incipit . corvi . ad moli . cap. . see . . dicique beatus ante obitum ne●o . q quis enim cōminetur poenam ei , quem peremptorio decreto à poena immunem esse vult rem apol . cap. . fol. . r author of gods love to mankinde . p. . quicquid operatur operatur u● est . a james chap. . ver . , , . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hom. gods will was done . c quaecunque possunt per creaturam fieri , vel cogitari , vel dici , et etiam quaecumque ipse facere potest , omnia cognoscit deus , etiamsi neque sunt neque erunt , neque fuerunt , scientia simplicis intelligentiae : aquin. p. q . a. . c. ex verbis apostoli , rom. . qui vocat ea quae non sunt tanquā ea quae sunt : sic scholasti●i omnes : per. scholast . orthod . speci . cap. . alii passim . vid. hieron . zanch. de scientia dei , lib. de atrib . . cap ▪ . q . d vid. sam. rhaetorfort : exercit . de grat : ex . . cap. . e res ipsae nullo naturae momento possibiles esse dicendae sunt priusquam à deo intelliguntur , scientia quae dicitur simplicis intelligentiae , ita etiam scientia quae diciter visionis , et fertur in res futras , nullo naturae momento , posterior statuenda videtur , ista futuritione , rerum ; cum scientia , &c. d. tw●s● . ad errat vind ▪ grat . f scientia visionis dicitur , quia ea quae videntur , apud nos habent esse distinctum extra videntem . aq. p. q. . a c. g in eo d●ffert praescientia intuitionis , ab ea , quae approbationis est , quod illa praesciat , quod eveni●e possible est : haec vero quod impossibile est non evenire : ferrius . orthod . scholast . speci . cap. . caeterum posterior ista scientia non proprie dicitur à ferrio scientia approbationis , illa enim est , qua deus dicitur nosse quae amat & approbat : ab utraque altera distincta : mat. . . rom. . . tim. . . quamvis infinitorum numerorum , nullus sit numerus , non tamen est incomprehensibilis e● , cujus scientiae non est numerus : aug. de civit . dei lib. . cap. . h quibusdam effectibus praeparavit causas nenessarias , ut necessario evenirēt , quib●sdam vero causas contingentes ut evenirent contingenter , secundum conditionem proximarum causarum : aquin. p. q. . a. . in cor . zanch. de natu . dei lib. . qu. . thesi . i res et medos rerum aquin. k cui praescientiam tollis aufers divinitatem . hieron . ad . pelag. lib. . l deus ita omnium salutem ex aequo vult , ut illam ex aequo optet et desideret : cor. ad moli . cap. . sect . . m talis gratia omnibus datur quae sufficiat ad fidem generandam . idem : ibid. sect . . n pertinaci quorundam malitia compulsus : armin . ubi sup . o reprobatio populi judaici f●it actio temporaria et quae bono ipsorum judaeorum si nodo sanabiles adhuc essent , animumque advertere vellent servire poterat , utque eo fini serviret à deo facta erat : rem . apol . cap. . fol. . p injustum est apud deum vel non credentem eligere vel credentem non eligere ▪ rem . apel. q 〈◊〉 〈◊〉 cap. . sect . . r bona quaedam deus optet et desiderat : rem . confes ca sect . . ſ dei spes et expectio est ab hominibus elusa : rem . scrip . syn . in cap. . isa . v. . in co vis argumenti est , quod deus ab if aele obedientiam et sperarit . et expectarit . idem . ibid. quod deus de elusaspe sua conqueratur . idem ubi supra . t deum futura contingentia , decreto suo determinasse ad alter utram partem , ( intellige quae à libera creaturae voluniate patrantur ) falsum , absurdum , et multiplicis blasphemiae praevium abomino● et exsecror : armin declarat . ●enten . u disquiri permittimus : ● . operosam illam quaestionem , de scientia futurorum contingentium absoluta et conditionata : . etsi non negemus deo illam scientiam attribui posse . . tamen an necessariū saluti sit ad hoc ut deus recte colatur examinari permittimus : . tum merito facessere de beat à scholis et ecclesiis , intricatae et spinosae istae quaestiones quae de ea agitari solent , — quomodo illa cum libertate arbitrii , cum seriis dei comminationibus , — aliisque actionibus , consistere possit : quae omnia crucem potius miseris mortalibus fixerunt quam ad religionem cultumque divinum , momenti aliquid inquisitoribus suis attulerunt ●piscopius . disput . . sect . . rem . apol. p. . . w ames : antisynod p. . x deus suo modo aliquando metuit , hoc est merito suspicatur et . prudenter coniicit , hoc vel illud malum oriturum : vorsti : de deo : pag. . y deus non semper ex praescientia finem intend●t : armini ▪ antip. pag. . corvin . ad mol. cap. . sect . . cum et pater tradiderit filium suum , et ipse ch : corpus suum : et judas dominum suum : cur in hac traditione deus est pins , et homo reus , nisi quia in ●e una quam fecerunt , causa non fuit una propter quam fece●unt : aug. epist . . z deus non particulatim , vel singillatim omnia videt , velut alternanter concepta , hinc ill●c inde huc , sed omnia videt simul : august . lib. . de trinit ▪ cap . in scientia divina nullus est discursus , sed omnia perfecte intelligit : tho. p. q. a. . c. a tilen . syntag. de attrib . dei. thes . . zanch , de nat dei. vnum quodque quod est , dum est , necesse est ut sit . b psal . . . job . . dan. . . psal . . . . . . . luke . . mat. . , . psal . . . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , theophrastus apud picum : vid. senecam . de pro ▪ vid. & plotinum . b an actus divinae providentiae omnium rerum conservatrix , sit affirmativus potentiae , an tantum negativus voluntatis , quo nolit res creatas perdere : rem . apol. cap. . c providentia seu ratio ordinis ad finem duo praecipue continet : principium decernens seu ipsam rationem ordinis in mente divina , ipsi deo coaete●num , & principium exequens , quo suo modo , per debita media , ipsa in ordine & numero disponit , thom. d majestatem dei dedecet , scire per momenta singula , quot nascantur culices , quae pulicum & muscarum in terra multitudo : hieron . in cap. . haback . e quis disposuit membra pulicis ac culicis , ut habeant ordinē suum , habeant vitam suam , habeant motum suum : &c. qui fecit in coelo angelum , ipse fecit in terra vermiculum , sed angelum in coelo pro habitatione coelesti , vermiculum in terra pro habitatione terrestri , nunquid angelum fecit repere in coeno , aut vermiculsi in coelo : &c. august . tom. . in psal . . rem . apol . cap. . f qui sic homines voluit esse liberos ut fecit sacrilegos : aug. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . damascen . h deus in●●●●● suo nihil confert creaturae quo ad agendum incitetur ac adjuvetur . cor. ad molin . cap. . sect . . p. . i quae deus libere prorsus et contingenter , à nobis fieri vult ●a potentius aut efficacius quam per modum voti aut desiderii , velle non potest . vorst . parasc . p. . k deinde etsi in isto casu destinatum aliquod consilium ac voluntas dei determinata consideranda esset , tamen in omnibus actionibus et in iis quidem quae ex deliberato hominum consilio et libera voluntate et male quidem fiunt ita se rem habere inde concludi non possit , puta , quia hic nullum consilium et arbitrii libertas locum habent cor. ad molin cap. . s . . p. . l respectu contingentiae quam res habent in se tum in divina scientia deo expectatio tribuitur . rem . defen ▪ sent . in act . syn . f. . m potentia voluntatis , ab omni interna et externa necessitate immunis debet manere . rem . confess . cap. . sect . . vid. plura . rem . apol cap. . fol. . a. n in arbitrio creaturae semper est vel influere in actum vel influxum suum suspendere , et vel sic , vel aliter influere . corvin . ad molin . cap. . sect . . o an conservatio ista sit vis sive actus potentiae an actus merus voluntatis negativus , quo vult res creatas non destruere aut annihilare , — posterius non sine magna veri specie affirmatur : lucus ad heb. . . inepte adducitur . rem . apol . cap. . sect . . fol . a. p curandum diligenter , ut deo quidem universalis , homini vero particularis influxus in actus tribuatur , quo universalem dei influxum , ad particularem actum determinet : corvin . ad mol. cap. . sect . . q ita concurrit deus in agendo , cum hominis voluntate , ut istam pro genio suo agere et libere suas partes obire sinat . rom. confes . cap. . sect . . r influxus divinus est in ipsum actum non in voluntatem : armin . antip. alii passim . ſ determinatio cum libertate vera nullo modo consistere potest : rem . apol ▪ cap. fol. . t providentia divina non determinat volum tatem liberam ad unam contradictionis vel contrarietatis partem : armin. artic. perpen . u dominus dissipavit consilium quod dederat achitophel agendo in corde absolon ut tale consilium repudiaret , et aliud quod ei non expediebat eligeret : august ▪ de grat . et lib. arbit . cap. . qui aliquid boni à deo non effici affirmat , ille deum esse negat : si namque vel tantillum boni à deo non est : jam non omnis boni effector est ●oque nec deus : bucer . in cap. . ad rom. aquin. p. q. . ar . ad ●um . a aquin. q. g. . a . c. b durand . dist c. . q. . c multi voluntatem dei faciunt cum illam nituntur vitare , et resistendo imprudenter obsequuntur divino consilio : greg. moral . lib. . cap. . d august . enchirid : ad lauren : cap : . e ea sententia non continet apostoli verba , sed jud ●orum objectionem ab apostolo rejectam : crovin . ad m●l . cap ▪ . pe● . . f multa non ●ieri quae deus fieri vel non dubitamus : corvin . ibid. cap. . p. . g multa fiunt quae deus fieri non vult : nec semper fiunt quae ispe fieri vult : vorst . de deo : pag. . h ab homine esse agnoscimus , quod voluntatis ( divinae ) executio saepe suspendatur : corvin : ubi sup : paraq . . episcop . disput . pri . de volun . dei coral . . i possumus deo resistere cum nos vult per gratiam suam convertere : rem . coll . hag. p. . objiciet quis ergo illum suum finem deus non est assecutus , respondemus , nos hoc concedere : rem . defens : sent in synod . fol. . k nobis certum est , deum multorum salutem intendere , in quibus eam non assequitur , grevin . ad . ames . fol. . l veheme●● est in deo affectus ad homini benefaciendum : cor. ad molin . cap. . sect . . m esse in deo desideria quae non implentur concedimus : idem . sect . . non decet ut deus infinita sua potentia utatur ad id efficiendum quo desideria suo naturali fertur armi. antiper . p. . n deus ●o fine et intentione remedium praeparavit , ut omnes ejus actu fierent participes , quamvis id non actu evenit : rem . apol. cap. . fol. . o ne credere cogamur aliquid omnipotentem d●um voluisse factumque non esse , august . en. cap. . a electio non est ab aeterno : rem . apol . b electio alia completa est quae neminem spectat nisi immocientē : — electio peremptoria totum salutis complementum et consummationem decernit , ideoque in objecto requirit totam consummatam fidei obedientiam : grevin . ad ames . fol. . passim . dis . c non agnoscimus aliam praedestinationem in evangelio patefactam , quam qua deus decrevit credentes & qui in eadem fide perseverarent salvos facere : rem . coll . hag. fol. . d electionis fructum aut sensum in hac vita nullum agnosco : grevin . e episcop . thes . p. . epist . ad walach . p. . grevinch . ad ames . p. . f electio alia completa est , quae neminem spectat nisi morientem , alia incompleta , quae omnibus fidelibus communis est , — ut salutis bona , sunt incompleta quae continuantur , fide continuat● , & abnegata revocantur , sic electio est incompleta in hac vita , non peremptoria , revocabilis . grev. ad ames . g tres sunt ordines credentium & resipiscentium in scripturis , novitii , credentes aliq●andiu , perseverantes , duo priores ordines credentium eliguntur vere quidē , at non pro●sus absolute , nec nisi ad tempus puta quamdiu & qu●tenus tales sent ▪ &c. rem . confess . cap. . sect . , . aquinas . h nos negamus dei elect●onem ad salutem extendere sese ad singulares personas , qua singulares personas : rem . coll. hag. fol. . i deus statuit indiscriminatim media ad fidem administrare , & prout has , vel illas personas , istis mediis credituras vel non credituras videt , ita tandem de illis statuit , corvi . ad tilen . . k ecclesiae tanquam sacrosancta doctrina obtruditur deum absolutissime & immutabili decreto ab omni retro aeternitate , pro puro suo beneplacito , singulares quosdam homines , eosque , quoad caeteros , paucissimos , citra ullius obedientiae aut fidei●n christum intuit● praedestinasse ad vitam : praefat. lib. armin. ad . perk. l nulla deo tribui potest voluntas , qua ita velit hominem ullum salvari , ut salus inde illis constet certo & infallibiliter , arm. antiperk . fol. . m praedestinatio est praeparatio beneficiorum quibus certissime liberantur quicunque liberantur , aug. de bono per. sen . cap. . n decretum electionis nihil aliud est quam decretum quo deus constituit credentes in christo justificare , & salvare , corvin . ad tilen . fol. . o ratio dilectionis personae est , quod probitas , fides , vel pietas , qua ex officio suo & praescripto dei ista persona praedita sit . deo grata sit . rem . apol . pag. . p rotunde fatemur , fidem in consideratione dei in eligendo ad salutem antecedere , et non tanquam fructum electionis sequi rem . hag. coll . p. . q grevin . ad ames . p. . cor. ad molin . p. . r electionis & reprobationis , causa unica vera & absoluta non est dei voluntas sed respectus obedientiae & inobedientiae : epis . disput . . ſ cum peccatum pono causam meritoriam reprobationis ne existimato è contra me ponere , justitiam causam meritoriam electionis . armin. anteperk . rem . apol. p. . t gods love , pag. . u deum nullam creaturam praecise ad vitam aeternam amare , nisi consideratā ut justam sive justitia legali sive evangelica , armin. artic . perpend . fol. . vid. prosp . ad excep . gen. ad dub . . . vid. car. de ingratis . c. . . w non potest defendi praedestitio ex operibus praevisis nisi aliquid boni ponatur in homine justo , quo discernatur ab impio , quod non sit illi à deo , quod sane patres omnes summa consensione rejiciunt , bellar. de grat . & lib. arbit . cap. . x non ob aliud dicit non vos me eligistis sed ego vos elegi nisi quia non elegerunt eum ut eligeret eos , sed ut eligerent eum elegit eos : aug. de bono : perse . cap. . y dicis electionem divinam esse regulam fidei dandae vel non dandae : ergo electio non est fidelium sed fides electorum : sed ●iceat mihi tua bona venia hoc negare . armin. antip. fol. . joseph . antiq. judae . lib. . cap. . a infantes sunt simplices , & stantes in eodem statu in quo adamus fuit ante lapsum : venat . theol. 〈◊〉 . & me . fol. . b nec refert an infantes isti , sint fidelium an ethnicorum liberi infantium enim qua infantium eadem est innocentia : rem . apol . fol. . c malum culpae non est , quia nasci plane est involuntarium , &c. ibid. fol. . d imbecillitas membrorum infantilium innocens est non animus : aug. e adamus in propria persona peccavit & nulla est ratio cur deus peccatum illud infantibus imputet . bor. in artic . . f contra aequitatem est ut qui● reus agatur propter peccatum non suum , ut vere nocens judicetur , qui quoad propriam suam voluntatem innocens est , rem . apol . c. . fol. . g contra naturam peccati est , ut censeatur peccatum , aut ut proprie in peccatum imputetur , quod propria voluntate , commissum non est : ibid. omnes eramus unus ille homo : aug. est voluntarium , voluntate primi originantis , non voluntate contrahentis ▪ ratione naturae , non personae : thom. . . q. . a. h absurdum est ut ex unius obedientia multi actu inobedientes , facti essent , corvin ad mol. cap. . sec . . i fatemur peccatum adami , a deo posse dici imputatum posteris ejus , quatenus deus posteros adami eidem malo , cui , adamus , per peccatum obnoxium se reddidit : obnoxios nasci voluit● sive quatenus deus , malum , quod adamo inflictum erat in poenam , in posteros ejus dimanare & transire permisit : rem . apol. p. . k peccatum itaque originale , nec habent pro peocato proprie dicto quod posteros adami odio dei dignos faciat , nec pro malo , quod per modum proprie dictae poenae ab adamo in posteros demanet sed pro infirmitate , &c. rem . apol. fol. . par●us . ad . rom. l cum de ●●tema morte loq●●●tut remonstrantes in hac de adamo quaestione , non intelligent mortem illam , quae aeterna , poena sensus , &c. rem . apol. cap. . fol. . m an ullus omnino homo , propter peccatum originis solum damnetur , ac aeternis cruciatibus addicatur , merito dubitati potest : imo nullum ita damnari affirmate non veremur : cor. ad molin . cap. . sect . . n verissimnm est arminium docere , perverse dici peccatum originis reum facere mortis . corvin . ad tilen . p. . o perverse dicitur peccatum originis , reum facere mortis , quum peccatum illud poena sit peccati actualis adami : armin. resp . ad quaest . . a. . p deus neminem ob solum peccatum originis rejecit episcop . disp . . thes . q pro certo sta●uunt deum nullos infantes , sine actualibus ac propriis peccatis , morientes , aeternis cruciatibus destinare veile , aut jure destinare posse ob peccatum quod vocatur originis . rem . apol. f. . a ex ratione creationis homo habebat affectum ad ea quae vetabantur . cor ad mol. cap. . s . . b deus homini repugnantiam indidit adversus legem . ioh. gost . in synod . confess . c homo non est idoneus cui lex feratur . quando in eo , ad id quod lege vetatur , non est propensio , ac inclinatio naturalis . cor. ad . molin . cap. . sect . . d inclinatio ad peccandum ante lapsum in homine suit , licet non ita vehemēs ac inordinata ut nunc est . armin. ad artic. respon . e iustitia originalis instar fraenifuit quod praestabat internae concupiscentiae ordinationem . cor. ad . mol. c. . ● . f in spirituali morte non separantur proprie dona spiritualia a voluntate , quia illa nunquam fuerunt ei insita . rem . coll . hag. fol. . g vidi ego zelantem parvulum nondum loquebatur , & intuebatur pallidus , amaro aspectu colluctaneum suum : aug. h operatio quae simul incipit cum esse rei , est ei ab agente , à quo habet ésse , sicut moveri sursum inest igni à generate . alva● . p. . a molin suffrag . ad synod . dordra . c immediata mortis christi effectio , ac passionis , illa est , non actualis peccatorum , ab his aut illis ablatio , non actualis remissio , non justificatio , non actualis horū aut illorū redemptio : armin. antiperk , p. . d reconciliatio potentialis & conditionata non actualis & absoluta , per mortem christi impetratur : corvin . ad . molin . cap . sect . . e remissionis , justificationis , & redemptionis , apud deum impetratio , qua facto est , ut deus jam possit , utpote iustitia cui satisfactum est non obstante hominibus peccatoribus peccata remittere : armin. ubi sup . f autoris mens non est alia , quā effuso sanguine christi reconciliandi mundum deo jus impetratum fuisse , & inito novo faedere & gratioso cum hominibus , deum gratiae oftium , omnibus denuo poenitentiae ac verae in christū fidei , lege adaperuis●e : epistol : ad wala● . sol . ● . g potuisset deus , si ita sapientiae suae visum fuisset , operarios , judaeos , vel alios etiam praeter fideles eligere , quia potuit aliam salutis conditionem , quam fidem in christum exigere , grevinch . ad ames . p. . h christus non est proprie mortuus ad aliquem falvandum . idem , ibid. fol. . i postquam impetratio praestita ac peracta esset , deo jus suum integrum mansit , pro arbitrio suo , eam applicare , vel non applicare , nec applicatio finis impetrationis propriae fuit , sed jus , & potestas applicandi , quibus & qualibus vellet . pag. . k fides non est impetrata merito christi , &c. cor. ad mol. cap. . pag. . l se omnino credere , futurum fuisse , ut finis mortis christi constaret , etiamsi nemo credidisset , idem . cap. . sect . . . m posita & praestita christi morte & satisfactione , fieri potest , ut nemine , novi faederis conditionem , praestante , nemo salvaretur : idem . grevinch . ad ames . fol. . n impetratio salutis pro omnibus , est acquisitio possibilitatis , ut nimirum deus illaesa sua justitia hominem peccatorem possit recipere in gratiam : rem . coll. hag p. . o pro juda ac petro mortuus est christus , & pro simone mago & juda tam pro paulo & petro : rem . synod . fol. . p heb. . . . . & . . . esa . . . joh. . . &c. g sic efficacia meriti christi : tota penes nos stabit , qui vocationem alioqui inefficacem efficacem , reddimus : sane , fieri aliter non potest , rem . apol. p. . a nihil ineptius nihil vanius , quā regenerationem & fidem , merito christi tribuere , si enim christus dicatur nobis meritus fidem & regenerationem , tum fides conditio esse non poterat : quam à peccatoribus , deus sub comminatione mortis aeternae exigeret : rem . apol. cap. . pag. . si fides sit effectum meriti christi non potest esse actus officii nostri : idem . b rem . apol. ubi sup . corvin . ad moli . cap. . sect . . c illud certissimum est , nec jubendum est quod efficitur , nec efficiendum quod jubetur , stulte jubet & vult , ab alio fieri aliquid , qui ipse quod jubet in eo efficere vult : rem . apol. cap p. . a. d at exigua conclusione pene tu totum pelagianum dogma confirmas , dicendo , nullius laudis esse ac meriti : si id in eo christus quod ipse donaverat praetulisset . prosp . ad collat. cap. . e da domine quod jubes , & jube quod vis . aug. f o domine doce nos quid aganius , quo gradiamus ostende , quid efficiamus operare : ben. pap. in concil . legunstad . g multa in homine bona fiunt quae nonfacit homo : nulla vero facit homo bona , quae non deus prastet , ut faciat . consil : arau . . can. . quotie● enim bona agimos , deus in nobis & nobiscum , ut operemur , operatur : can. . h anne conditionem quis serio & sapienter praescribet alteri , sub promisso praemii & poenae gravissimae comminatione , qui eam , in eo eui praescribit efficere vult , haec actio tota ludicra , & vix scaena digna est : rem . apol. cap. . p. . a. i fides & conversio non possunt esse obedientia , si tantum ab aliquo , in alio , efficiantur : rem colloq . hag. fol. . k absurdum est statuere deum aut efficere per potentiam , aut procurare per sapientiam , ut electi ea faciant , quae ab ipsis , ut ipsi ea faciant , exigit & postulat episcop . disp . pri . . thes . . l apol. cap. . ubi . sup . deum dona sua in nobis coronare , dictum hoc augustini nisi cum grano salis accipiatur neutiquam est admittendum : idem : ibid. fol. . m atqui dices , sic servatores nostri essent omnes , ( eodem sensu quo christus ) saltem ex parte qui praeconio , miraculis , martyriis salutis viam , confirmant : esto ? quid tum : idem . cap. . n petamus ut det quod ut habeamus jubet : aug. o quia sibi quisque virtutem acquirit , — neminem de sapientibus unquam de ea gratias deo egisse , propter virtutem enim laudamur , & in virtute gloriamur , quod non fieret , si donum esset dei , non à nobis , cicero de nat. deor. p alvarez : disput . . ubi aug. thom. alios , citat . q certum est nos facere cum facimus , sed ille facet ut faciamus aug. de grat. et lib. arbit . cap. . r — neque id donum dei esse fateamur , quon●am exigi audivimus a nobis , praemio vitae si hoc fecerimus oblato ? absit , ut hoc placeat particibus & defensoribus gratiae : aug. de praedest . san. cap. . ſ tanta est erga homines bonitas dei , ut nostra velit esse merita quae sunt ipsius dona : caelest : epist . ad ep. gal. cap. . t non enim conturbat nos , superbientium inepta quaerimonia ; quia liberum arbitrium causantur anferri : si & principia & profectus , & perseverantia in bonis usque ad finem , dei dona esse dicantur : prosp . ad collat. pag. . a certum est locum nullum esse , unde appareat , sidem istam , sub vet. test praeceptam fuisse , aut viguisse , rem . apol. cap. . fol. . b consideretur omnis descriptio fidei abrahae , rom. . & apparebit in illa iesu christi non fieri mentionem , expresse , sed illa tantum implicatione , quam explicare cuivis non est facile , armin. gavisus est videre natalem isaac , qui fuit typus mei : idem . c gentes sub veteri testamento viventes licet ipsis ista ratione qua iudaeis non fuit revelatum : non tamen inde continuo ex faedere absolute exclusae sunt , nec à salute praecise exclusi judicari debent quia aliquo saltem modo vocantur . corvi . defens . armin. ad tilen . fol. . d nego hanc propositionem : neminem posse salvari , quam qui iesu christo , perveram fidem sit insitus , bert. ad sibrand . fol. . e ad hanc quaestionem an unica via salutis , sit vita passio mors resurrectio & asscensio iesu christi ? respondeo , non . venat . apud test . hom. & peltiam . f zuing. profes . fid . ad reg . gal. g artic. of the church of eng. art . . nihil magis repugnat fidei , quā sine fide salvum esse posse quempiam hominum . acost . de indo , salu. proc. h aquin. . ae . q. . a. . c. christus nascitur ex virgine , & ego credo in eum , ô sol , sub irenae & constantini temporibus iterum me videbis . i dum multum sudant nonnulli , quomodo platonem faciant christianum , se probant esse ethnicos , bern. epist . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignat. epist . ad ephes . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epist . ad phil. m non alia fide quemquam hominum sive ante legem , sive legis tempore , justificatum esse credendum est , quā hac eadem qua dominus iesus , &c. prosp . ad ob . . gallorum . n omnes ergo illos qui ab abraham sursum versus ad primum hominem , generationis ordine conscribuntur , etsi non nomine , rebus tamen , & religione christianos fuisse , si quis dicat , non mihi videtur errare . eus . histor . eccles . lib. . cap. . a hieron . ad ruff. b pelagius : dogma quod — pestifero vomuit coluber sermone britannus , prosper . de ingrat . cap. . c adfuit exhortante deo provisa per orbem , sanctorum pia cura patrum . pestem subeuntem prima recidit , fedes roma petri. non segnior inde , orientis rectorum cu●a emicuit : synod . palest . hieronimus libris valde excellentibus hostem dissecuit . atticus constantinop . duae synodi affricanae prosper● de ingrat . d concilium cui dux aut elius ingeniumque augustinus erat . quem christi graua corn●uberi●re rigans , nostro lumen dedit aevo : prosp . ibid. e dixit pelagius , quis est mihi augustinus ? universi acclamabant blasphemantem in episcopum , ex cujus ore , dominus universae africae , unitatis indulserit felicitatem , non solum à conventu illo , sed ab omni ecclesia pellendum : oros . apologet. fol. . de synod . palest . prae omnibus studium gerite libros , s. august . quos ad prosp . & hilar. scripsit , memoratis fratribus legendos ingerere : &c epist . synod . byzac . f ●mo noverunt , non solum romanam affricanamque ecclesiam , sed per omnes mundi partes , universae promissionis filios , cum doctrina hujus viri sicut in tota fide , ita in gratiae confessione congruere : prosp . ad ruffin . augustinum sanctae recordationis virum pro vita sua , & meritis , in nostra communione semper habuimus , nec unquam hunc sinistrae suspitionis saltem rumor suspexit : coelest . epist . ad gal. episcop . these i have cited to shew what a heavie prejudice the arminian cause lyes under , being professedly opposite to the doctrine of s. austine , and they continually slighting of his authoritie . m homo non libertate gratiam , sed gratia libertatem , ass●quitur : aug. n libertas arbitrii consistit in eo , quod homo , positis omnibus requisitis ad volendum , indifferens tamen , sit , ad volendum vel nolendum hoc vel illud : armin. art . perpend . fol. . o voluntatem comitatur proprietas quaedam inseperabilis quam libertatem vocamus : a qua voluntas dicitur , potentia quae positis omnibus praerequisitis ad agendum necessariis , potest velle , & nolle aut velle & non velle : remon . in . act . synod . fol. . p omnes irregeniti habent lib. arbit . & potentiam spiritui sancto resistendi : gratiam dei oblatam repudiandi , consilium dei adversus se contemnendi , evangelium gratiae repudiandi , ei qui cor pulsat non ap●riendo : armin . artic . perpend . q positis omnibus operationibus gratiae quibus deus in conversione nostri uti possit , manet tamen , conversio ita in nostra potestate libera , ut possimus non converti : hoc est nosmet ipsos convertere vel non convertere : cor. ad bog . fol . r non potest deus lib. arbit . integrum servare , nisi tam peccare hominem sineret quam bene agere : corvin : ad molin . cap. . ſ semper remonstrantes supponunt liberam obediendi potentiam , & non obediendi : ut qui obediens est idcirco obediens censeatur , quia cum possit non obedire . obedit tamen , & ● contra : rem . apol. p . t quod si quis dicat omnes in universum homines , habere potentiam credendi si velint , & salutem consequendi : & hanc potentiam esse naturae hominum divinitus collatam , quo tuo argumento cum confutabis ? armin. antip. fol. . u lib. arbit . est rei sibi placitae spontaneus appetitus : prosp . ad collat. cap. . p. . an ulla actio s. s. immediata in mentem aut voluntatem , necessaria sit , aut in scriptura promittatur ad hoc , ut quis credere possit verbo extrinsecus proposito , negativam tuebimur : episcop . disput . privat . a adamus post lapsum potentiam credendi● retinuit , & reliqui repro●i etiam in illo : g●evincho . ad ames fol. b adamus non amisit vires eam obedientiam praestandi , quae in novo faedere exigitur , prout puta ea consideratur formaliter , hoc est , prout novo foedere exacta est , nec potentiam credendi amisit , nec amisit potentiā , per resipiscētiam , ex peccato resurgendi . rem . declarat . sent . in syn. p. . c fides vocatur opus dei , quia deus ipse id à nobis fieri postulat , rem . apol. cap. . pag. . d ea quae de habituum infusione dicuntur ante omnem fidei actum , rejiciuntur à nobis , epist . ad wal. fol. . e principium internum fidei à nobis in evangelio requisitū , esse habitum quendā divinitus infusum cujus vi ac efficacitate voluntas determinetur ; hoc negavin , grevinchov . ad ames . pag. . f quid in eo positum est , quod homo discriminare seipsum dicitur ? nihil verius , qui fidem deo praecipient● habet , is discriminat se ab eo , qui deo praecipienti fidem habere non vult , rem . apol. cap. . pag. . g ego meipsum discerno , cum enim deo ac divinae praedeterminationi resistere possem , non restiti tamen , atqui in eo quid ni liceat mihi tanquam de meo gloriari ? quod enim potui dei miserentis est , quod autem volui cum possem nolle , id meae potestatis est , grev. ad ames . p. . h interdum deus hanc vel illam gentem civitatē personam ad evangelicae gratiae communionem vocat , quam ipse dignam pronuntiat comparative , &c. rem . declarat sent . synod . i illi , in quorum gratiam , dominus paulum in corinthum misit , dicuntur dei populus , quia deum tum timebant eique , secundum cognitionem quam de eo habebant , serviebant ex animo , et sic ad praedicationem pauli &c. corv. . sect . . k per legem vel per piam educationem vel per institutionem — per haec enim hominem praeparati , & disponi ad credendum , planissimum est , rem . act . synod . l praecedit aliquid in peccatoribus , quo quamvis nondum justificati sunt , digni efficiantur justificatione : grevin . ad am. pag. . m tenendum est , veram conversionem praestationemque bonorum operum esse conditionem praerequisitam ante justificationem , filii . arm. praef . ad cap. . ad rem . a deus statuit salvare credētes per gratiā , id est ienem ac suavem liberoque ipsorum arbit●io convenientem seu congruam suasionem , non per omnipotentem actionem seu motionem : armin. antip. fol. . corvin . ad molin . his ita expositis ex mente augustini , &c. armin. antip. de elec . b fatemur , allam nobis ad actum fidei eliciendum necessariam gratiam non agnosci quam moralem● rem act . synod . ad art . . c annuntiatio doctrinae evangelicae , popp. august . port . fol. . d operatur in nobis velle quod bonum est , velle quod sanctum est , dum nos terrenis cupiditatibus deditos mutorum more animalium , tantummodo praesentia diligentes , futurae gloriae magnitudine & praemiorum pollicitatione succendit : dum revelatione sapientiae in desideriū dei stupentē suscitat voluntatem , dum nobis suadet omne quod bonum est . pelag : ap : aug. de grat . ch. cap. . e vt autem assensus hic eliciatur in nobis , duo in primis necessaria sunt . . argumenta talia ex parte : dei , quibus nihil veri similiter opponi potest cur credibilia non sint . . pia dociti●as animique probitas : rem decla . cap. . sect . . f vt gratia sit efficax in actu secundo pandet à libera voluntate : rem . apol. fol. . g imo ut confidentius agam , dico effectum gratiae , ordinaria lege , pendere ab actu aliquo arbitrii : grevin . a ames . p. . h manet semper in potestate lib. arbit . gratiam datam rejicere & subsequentem repudiare , quae gratia non est omnipotens dei , action cui resisti à libero hominis arbitrio non possit . armin. antip : fol. : a guide to church-fellowship and order according to the gospel-institution wherein these following particulars are distinctly handled, i. the necessity of believers to joyn themselves in church-order, ii. the subject matter of the church, iii. the continuation of a church-state, and of the administration of evangelical ordinances of worship, briefly vindicated, iv. what sort of churches the disciples of christ may and ought to joyn themselves unto as unto entire communion / by ... john owen ... owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a guide to church-fellowship and order according to the gospel-institution wherein these following particulars are distinctly handled, i. the necessity of believers to joyn themselves in church-order, ii. the subject matter of the church, iii. the continuation of a church-state, and of the administration of evangelical ordinances of worship, briefly vindicated, iv. what sort of churches the disciples of christ may and ought to joyn themselves unto as unto entire communion / by ... john owen ... owen, john, - . p. printed for william marshall ..., london : . includes p. of advertisements bound at end. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng commitment to the church. church -- foundation. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion a guide to church-fellowship and order . according to the gospel-institution : wherein these following particulars are distinctly handled : i. the necessity of believers to joyn themselves in church-order , ii. the subject matter of the church . iii. the continuation of a church-state , and of the administration of evangelical ordinances of worship , briefly vindicated . iv. what sort of churches the disciples of christ may , and ought to joyn themselves unto , as unto entire communion . by the late pious and learned minister of the gospel , john owen , d. d. john . . search the scriptures , &c. london , printed for william marshall , at the bible in newgate-street , . a guide to church-fellowship and order , according to the gospel-institution . chap. i. the necessity of believers to joyn themselves in church-order . it is the duty of every believer , of every disciple of christ , to joyn himself , for the due and orderly observation and performance of the comm●nds of christ , unto the glory of god , and their own edification , ma●th . . , , . this in general is gr●nted by all sorts and parties of men ; the grant of it , is the ground whereon they stand in the management of their mutual fe●ds in religion , pleading that men ought to be of , or joyn themselves unto this or that church , still supposing t●at it is th●ir duty to be of one or another . yea , it is granted also that persons ought to chuse what churches they will joyn themselves unto , wherein they may have the best advan●age unto their edification and salvation . they are to chuse to joyn themselves unto that church which is in all things most according to the mind of god. this it is supposed is the liberty and duty of every man ; for if it be not so , it is the foolishest thing in the world , for any to attempt to get others from one church unto another ; which is almost the whole business of religion , that some think themselves concerned to attend unto . but yet notwithstanding these concessions , when things come to the ●ri●l in particular , there is very little g●anted in complyance with the assertion laid down . for besides that it is not a church of divine institution , that is intended in these concessions , when it comes unto the issue , where a man is born , and in what church he is baptized in his infancy , there all choice is prevented , and in the communion of that church he is to abide , on the penalties of being esteemed and dealt with as a schismatick . in what national church any person is baptized , in that national church he is to continue , or answer the contrary at his peril . and in the precincts of what parish his habitation falls to be , in that particular parish church is he bound to communicate in all ordinances of worship . i say , in the judgment of many , whatever is pretended of mens j●yning themselves unto the truest and purest churches , there is no liberty of judgment or practice in either of these things left unto any of the disciples of christ wherefore the liberty and duty proposed , being the foundation of all orderly evangelical profession , and that wherein the consciences of believers are greatly concerned , i shall lay down one proposition wherein 't is asserted , in the sence i intend , and then fully confirm it . the proposition it self is this : it is the duty of every one who professeth faith in christ jesus , and takes due care of his own eternal salvation , voluntarily and by his own choice to joyn himself unto some particular congregation of christs institution , for his own spiritual edification , and the right discharge of his commands . . this duty is prescribed ( . ) unto them only who profess faith in christ jesus , who own themselves to be his disciples , that call jesus lord. for this is the method of the gospel , that first men by the preaching of it be made disciples , or be brought unto faith in christ jesus , and then be taught to do and observe whatever he commands , matth. . , , . first to believe , and then to be added unto the church , act. . , , , . men must first joyn themselves unto the lord , or give up themselves unto him , before they can give up themselves unto the church , according to the mind of christ , cor. . . we are not therefore concerned at present as unto them , who either not at all profess faith in christ jesus , or else through ignorance of the fundamental principles of religion , and wickedness of life , do d●stroy or utterly render useless that profession . we do not say it is the duty of such persons , that is , their immediate duty , in the state wherein they are , to joyn themselves unto any church . nay , it is the duty of every church , to refuse them their communion , whilst they abide in that state . there are other duties to be in the first place pressed on them ▪ whereby they may be made meet for this . so in the primitive times , although in the extraordinary conversions unto christianity that were made among the jews , who before belonged unto gods covenant , they were all immediately added unto the church , yet afterwards , in the ordinary way of the conversion of men , the churches did not immediately admit them into compleat communion , but kept them as catechumeners , for the e●crease of their knowledge , and trial of their profession , until they were judged meet to be joyned unto the church . and they are not to blame who receive not such into compleat communion with them , unto whom it is not a present duty to desire that communion . yea , the admission of such persons into church-societies , much more the compelling of them to be members of this or that church , almost wheth●r they will or no , is contrary to the rule of the word , the example of the primitive church●s , and a great expedient to harden men in their sins . we do therefore avow , that we cannot admit any into our church societies , as to compleat membership , and actual interest in the priviledges of the church , who do not , by a profession of faith in , and obedience unto jesus christ , no way contradicted by sins of life , manifest themselves to be such , as whose duty it is , to joyn themselves unto any church . neither do we injure any baptized persons hereby , or oppose any of their right unto , and interest in the church , but only as they did universally in the primitive churches , after the death of the apostles , we direct them into that way and method , wherein they may be received unto the glory of christ , and their own edification . and we do therefore affirm , that we will never deny that communion unto any person , high or low , rich or poor , old or young , male or female , whose duty it is to desire it . . it is added in the description of the subject , that it is such an one who takes due care of his own salvation . many there are who profess themselves to be christians , who it may be hear the word willingly , and do many things gladly , yet do not esteem themselves obliged unto a diligent enquiry into , and a precise observation of all the commands of christ. but it is such whom we intend , who constantly fix their minds on the enjoyment of god , as their chiefest good and utmost end , who thereon duely consider the means of attaining it , and apply themselves thereunto . and it is to be feared , that the number of such persons will not be found to be very great in the world ; which is sufficient to take off the reproach from some particular congregations of the smalness of their number . such they ever were , and such is it foretold that they should be . number was never yet esteemed a note of the true church , by any but those , whose worldly interest it is that it should so be ; yet at present absolutely in these nati●ns , the number of such persons is not small . . of these persons it is said , that it is their duty so to dispose of themselves . it is not that which they may do , as a convenience , or an advantage ; not that which others may do for them , but which they must do for themselves in a way of duty . it is an obediential act unto the commands of christ ; whereunto is required subjection of conscience unto his authority , faith in his promises , as also a respect unto an appeara●ce before his judgment-throne at the last day . the way of the church of rome to compel men into their communion , and keep them in it , by fire and fagot , or any other means of external force , derives more from the alcoran than the gospel . neither doth ir answer the mind of christ in the institution , end , and order of church-societies , that men should become members of them , partly by that which is no way in their own power , and partly by what their wills are regulated in , by the laws of men . for it is , as was said , commonly esteemed , that men being born and baptized in such a nation , are t●ereby made members of the church of that nation ; and by living within such parochial precincts , as the law of the land hath arbitrarily established , are members of this or that particular congregation . at least they are accounted so far to belong unto these churches , as to render them liable unto all outward punishments , that shall be thought meet to be inflicted on them , who comply not with them . so far as these perswasions and actings according unto them , do prevail , so far are they destructive of the principal foundation of the external being and order of the church . but that mens joyning themselves in , or unto any church society , is , or ought to be , a voluntary act , or an act of free choice , in mere obedience unto the authority and commands of christ , is so sacred a truth , so evident in the scripture , so necessary from its subject matter , so testifyed unto by the practice of all the first churches ; as that it despiseth all opposition . and i know not how any can reconcile the common practice of giving men the reputation or reality of being members of , or belonging unto this or that church , as unto total communion , who desire or chuse no such thing , unto this acknowledged principle . . there is a double jo●ning unto the church ; ( . ) that which is , as unto total communion in all the duties and priviledges of the church , which is that whereof we treat . ( . ) an adherence unto the church , as unto the means of instruction and edification to be attained thereby . so persons may adhere unto any church , who yet are not meet , or free on some present consideration , to confederate with it , as unto total communion ; see act. . , . and of this sort in a peculiar manner , are the baptized children of the members of the church . for although they are not capable of performing church duties , or enjoying church-priviledges in their tender years ; nor can have a right unto total communion ▪ before the testification of their own voluntary corsent thereunto , and choice thereof ; yet are they in a peculiar manner under the care and inspection of the church , so far as the outward administration of the covenant in all the means of it , is committed thereunto ; and their duty it is , according to their capacity , to attend unto the ministry of that church whereunto they do belong . . the proposition respects a visible professing church . and i intend such a church in general , as avoweth authority from christ ; ( . ) for the min●sterial preaching of the word ; ( . ) administration of the sacraments ; ( . ) for the exercise of evangelical discipline ; and ( . ) to give a publick testimony against the devil and the world , not contradicting their profession with any corrupt principles or practices inconsistent with it . what is required in particular , that any of them may be meet to be joyned unto such a church , we shall afterwards enquire . . it is generally said , that out of the church there is no salvation ; and the truth hereof is testified unto in the scriptures , act. . . pet. . , . matth. . . ephes. . , . joh. . . . this is true both positively and negatively of the catholick church invisible of the elect : all that are of it shall be saved ; and none shall be saved but those that belong unto it , ephes. . , , . of the catholick visible professing church negatively ; that no adult person can be saved , that doth not belong unto this church , rom. . . . this position of truth is abused by interest and pride ; an enclosure of it being made by them , who of all christians in the world can lay the least and weakest claim unto it ; namely , the church of rome . for they are so far from being that catholick church , out of which there is no salvation , and wherein none can perish , like the ark of noah , that it requires the highest charity to reckon them unto that visible professing church , whereof the greatest part may perish ; and do so undoubtedly . . our enquiry is , what truth there is in this assertion , with respect unto these particular churches or societies , for the celebration of gospel-worship and discipline , whereof we treat . and i say , . no church , of what den●mination soever , can lay a claim unto this priviledge ▪ as belonging unto it self alone . this wa● the antient donatism ; they confined salvation unto the churc●es of their way alone . and after many false charges of it on others , it begins really to be renewed in our d●ys . for some dispute , that salvation is confined unto that church alone , wherein there is a succession of diocesan bishops ; which is the height of donatism . the judgments and determinations made concerning the eternal salvation or damnation of men , by the measures of some differences among christians about churches , their state and order , are absurd , foolish , and impious , and for the most part used by them , who sufficiently preclaim , that they know neither what it is to be saved , nor do use any diligence about the necessary means of it . salvation depends absolutely on no particular church-state in the world ; he knows not the gospel , who can really think it doth . persons of believers are not for the church , but the church is for them : if the ministry of angels be for them who are heirs of salvation , much more is the ministry of the church so . if a man be an adulterer , an idolater , a rayler , a hater and scoffer of godliness ; if he choose ●o live in any known sin , without repentance , or in the neglect of any known duty ; if he be ignorant and prophane ; in a word , if he be not bo●n again from above , be he of what church he will , and whatsoever place he possess therein , he cannot be saved . and on the other side , if a man believe in christ jesus , that is , know him in his person , offices , doctrine and grace , trust unto him for all the ends of the wisdom and love of god towards mankind in him ; if he endeavour to yield sincere and universal obedience unto all his co●mands , and to be confirmed unto him , in all things following his example , having for these ends received of his spirit , though all the churches in the world should reject him , yet he shall undoubtedly be saved . if any shall hence infer , that then it is all one of what church any one is : i answer , ( . ) that although the being of this or that ▪ or any particular church in the world , will not secure the salvation of any men ; yet the adherence unto some churches , or such as are so called , in their constitution and worship , may prejudice , yea , ruine the salvation of any that shall so do . ( . ) the choice of what church we will joyn unto , belongs unto the choice and use of the means for our edification . and he that makes no conscience hereof , but merely with r●spect unto the event of being saved at last , will probably come short thereof , . on this supposition , that there be no insuperable difficulties lying in the way of the discharge of this duty , as that a person be cast by the providence of god into such a place or season , as wherein there is no church that he can possibly joyn himself unto , or that he be unjustly refused communion , by unwarrantable conditions of it , as it was with many during the preval●ncy of the papacy in all the western empire ; it is the indisp●nsible duty of every disciple of christ , in order unto his edification and salvation , voluntarily , and of his own choice , to joyn himself in and unto some particular congregation , for the celebration of divine worship , and the due observation of all the institutions and commands of christ ; which we shall now farther confirm . . the foundation of this duty , as was before declared ▪ doth lye in the law and light of nature . man cannot exercise the principal powers and faculties of his soul , with which he was created , and whereby he is enabled to glorifie god , which is the end of him and them , without a consent and conjunction in the worship of god in communion and society , as hath been proved before . . the way whereby this is to be done , god hath declared and revealed from the beginning , by the constitution of a church-state , through the addition of arbitrary institutions of worship , unto what was r●quired by the law of nature . for this gives the true state , and is the formal reason of a church , namely , a divine addition of arbitrary institutions of worship , unto the necessary dictates of the law of nature , unto that end . and the especial nature of any church-state , doth depend on the especial nature of those institutions , which is constitutive of the difference between the church-state of the old testament and that of the new. . such a church-state was constituted and appointed under the old testament , founded in and on an especial covenant between god and the people , exod. . unto this church every one that would please god , and walk before him , was bound to joyn himself , by the ways and means that he had appointed for that end ; namely , by circumcision , and their laying hold on the covenant of god , exod. . . isa. . . and this joyning unto the church , is called joyning unto the lord , isa. . . jerem. . . as being the means thereof ; without which it could not be done . herein was the tabernacle of god with men , and he dwelt among them . . as a new church-state is prophesied of under the new testament . ezek. . , , . isa. . , , , , . and other places innumerable ; so it was actually erected by jesus christ , as we have declared . and whereas it is introduced and established in the place and room of the church-state under the old testament , which was to be removed at the time of reformation , as the apostle demonstrates at large in his epistle to the hebrews ; all the commands , promises , and threatnings given or annexed unto that church-state , concerning the conjunction of men unto it , and walking in it , are transferred unto this of the new erection of christ. wherefore although the state of the church it self , be reduced from that which was nationally congregational , unto that which is simply and absolutely so ; and all ordinances of its instituted worship are changed , with new rules for the observation of what we are directed unto by the light of n●ture : yet the commands , promises , and threatnings , made and given unto it as a church , are all in full force with respect unto this new church-state ; and we need no new commands to render it our duty to joyn in evangelical churches , for the ends of a church in general . . the lord christ hath disposed all the ways and means of edification , unto these churches ; so that ordinarily , and under an expectation of his presence in them , and concurrence unto their efficacy , they are not otherwise to be enjoyed . such are the ordinary dispensation of the word , and administration of the sacraments . for any disciple of christ to live in a neglect of these things , and the enjoyment of them according to his mind , is to despise his care and wisdom , in providing for his eternal welfare . . he hath prescribed sundry duties unto us , both as necessary , and as evidences of our being his disciples , such as cannot be orderly performed , but as we are members of some particular congregation : this also hath been before declared ▪ . the institution of these churches , is the way which christ hath ordained to render his kingdom visible or conspicuous , in distinction from , and opposition unto , the kingdom of satan and the world . and he doth not in a due manner , declare himself a subject in or unto the kingdom of christ , who doth not solemnly ingage in this way . it is not enough to constitute a legal subject of the kingdom of england , that he is born in the nation , and lives in some outward observance of the laws of it , if he refuse solemnly to express his allegiance in the way appointed by the law for that end . nor will it constitute a regular subject of the kingdom of christ , that he is born in a place where the gospel is professed , and so professeth a general complyance therewith ; if he refuse to testifie his subjection , by the way that christ hath appointed for that end . it is true , the whole nation in their civil relation and subordination according to law , is the kingdom of england . but the representation of the kingly power and rule in it , is in the courts of all sorts , wherein the kingly power is acted , openly and visibly . and he that lives in the nation , yet denies his h●mage unto these courts , is not to be esteemed a subject . so doth the whole visible professing church , in one or more nations , or lesser precincts of people and places constitute the visible kingdom of christ ; yet is no particular person to be esteemed a legal true subject of christ , that doth not appear in these his courts with a solemn expression of his homage unto him . . the whole administration of the rule and discipline appointed by christ , is confined unto these churches ; nor can they be approved by whom that rule is despised . i shall not argue farther , in a case whose truth is of so uncontroulable evidence . in all the writings of the new testament , recording things after the ascension of christ , there is no mention of any of his disciples with approbation , unless they were extraordinary officers , but such as were entire members of these assemblies . chap. ii. the subject matter of the church . the church may be considered eith●r as unto his essence , constitution and being ; or as unto its power and order , when it is organized . as unto its essence and being , its constituent parts are its matter and form. these we must enquire into . by the matter of the church , we understand the persons whereof the church doth consist , with their qualifications : and by its form , the reason , cause and way of that kind of relation among them , which gives them the being of a church , and the●ewithal an interest in all that belongs unto a church , either privilege , or pow●r , as such . our first enquiry being concerning what sort of persons our lord jesus christ requireth and admitteth to be the visible subjects of his kingdom , we are to be regulated in our determination by respect unto his honour , glory , and the holiness of his rule . to reckon such persons to be subject● of christ , members of his body , such as he requires and owns , ( for others are not so ) who would not be tolerated , at least not approved , in a well governed kingdom or commonwealth of the world , is highly dishonourable unto him . but it is so come to pass , that let men be never so notoriously and fl●gitiously wicked , until they become p●sts of the earth , yet are they esteemed to belong to the church of christ. and not only so , but it is thought little less than schism to forbid them the communion of the church in all its sacred privileges . howbeit , the scripture doth in general represent the kingdom or church of christ , to consist of persons called saints , separated from the world , with man● other things of alike nature , as we shall see immediately . and if the honour of christ were of such weight with us as it ought to be , if we understood aright the nature and e●ds of his kingdom , and that the peculiar glory of it , above all the kingdoms in the world , consists in the holiness of its subject● , such an holiness as the world in its wisdom knoweth not , we would duly consider whom we avow to belong thereunto . those who know ought of these things , will not profess that persons openly prophane , vicious , sensual , wicked and ignorant , are approved and owned of christ as the subjects of his kingdom , or that it is his will that we should receive them into the communion of the church but an old opinion of the unlawfulness of separation from a church , on the account of the mixture of wicked men in it , is made a scare-crow to frighten men from attempting the reformation of the greatest evils , and a covert for the composing churches of such members only . some things therefore are to be premised unto what shall be offered unto the right stating of this enquiry : as , . that if there be no more required of any as unto personal qualifications in a visible uncontroulable profession , to constitute them subjects of christs kingdom , and members of his church , but what is required by the most righteous and severe laws of men to constitute a good subject or citizen , the distinction between his visible kingdom and the kingdoms of the world , as unto the principal causes of it , is utterly lost . no● all negative qualifications , as that men are not oppressors , drunkards , revilers , swearers , adulterers , &c. are required hereunto . but yet it is so fallen out , that generally more is required to constitute such a citizen as shall represent the righteous laws he liveth under , than to constitute a member of the church of christ. . that whereas regeneration is expresly required in the gospel , to give a right and privilege unto an entrance into the church or kingdom of christ , whereby that kingdom of his is distinguished from all other kingdoms in and of the world , unto an inte●est wherein never any such thing was required ; it must of necessity be something better , more excellent and sublime than any thing the laws and polities of men pretend unto or prescribe . wherefore it cannot consist in any outward rites , easie to be observed by the worst and vilest of men , besides the scripture gives us a description of it , in opposition unto its consisting in any such rite , pet. . . and many things required unto good citizens , are far better than the meer observation of such a rite . of this regeneration baptism is the symbol , the sign , expression and representation . wherefore unto those who are in a due manner partakers of it , it giveth all the external rights and privileges which belong unto them that are regenerate , until they come unto such seasons , wherein the personal performance of those duties whereon the continuation of the estate of visible regeneration doth depend , is required of them . herein if they fail , they lose all privilege and benefit by their baptism . so speaks the apostle in the case of circumcision under the law , rom. . . for circumcision verily profiteth , if thou keep the law ; but if thou be a breaker of the law , thy circumcision is made uncircumcision . it is so in the case of baptism . verily it profiteth , if a man stand unto the terms of the covenant which is tendered therein between god and his soul ; for it will give him right unto all the outward privileges of a regenerate state ; but if he do not , as in the sight of god his baptism is no baptism , as unto the real communication of grace and acceptance with him so in the sight of the church , it is no baptism , as unto a participation of the external rights and privileges of a regenerate state . . god alone is judge concerning this regeneration , as unto its internal , real principle and state in the souls of men whereon the participation of all the spiritual advantages of the covenant of grace doth depend : the church is judge of its evidences and fruits in their external demonstration , as unto a participation of the outward privileges of a regenerate state , and no farther . and we shall hereon briefly declare what belongs unto the forming of a right judgment herein , and who are to be esteemed fit members of any gospel church state , or have a right so to be . . such as from whom we are obliged to with-draw or with-hold communion , can be no part of the matter constituent of a church , or are not meer members for the first constitution of it . but such are all habitual sinners ; those who having prevalent habits and inclinations unto sins of any kind unmortified , do walk according unto them . such are prophane swearers , drunkards , fornicators , covetous , oppressors , and the like , who shall not inherit the kingdom of god. cor. . , . . phil. . . thess. . . tim. . . as a man living and dying in any known sin , that is habitually , without repentance cannot be saved ; so a man known to live in sin , cannot regularly be received into any church . to compose churches of habitual sinners , and that either as unto sins of commission , or sins of omission , is not to erect temples to christ , but chapels unto the devil . . such as being in the fellowship of the church , are to be admonished of any scandalous sin , which if they repent not of , they are to be cast out of the church , are not meer members for the original constitution of a church . this is the state of them who abide obstinate in any known sin , whereby they have given offence unto others , without a professed repentance thereof , although they have not lived in it habitually . . they are to be such as visibly answer the description given of gospel churches in the scripture , so as the titles assigned therein unto the members of such churches , may on good grounds be appropriated unto them . to comp●●● churches of such persons as do not visibly answer the character given of what they were of old , and what they were always to be by virtue of the law of christ o● gospel-contitution , is not church edification , but destruction . and those who look on the things spoken of all church members of old , as that they were saints by calling , lively stones in the house of god , justified and sanctified , separate from the world , &c. as those which were in them , and did indeed belong unto them , but even deride the necessity of the same things in present church members , or the application of them unto those who are so ▪ are themselves no small part of that woful degeneracy which christian religion is fallen under . let it then be considered what is spoken of the church of the jews in their dedication unto god , as unto their typical h●lines● , with the application of it unto christian churches in real holiness , pet. . . . with the description given of them constantly in the scripture , as faithful , holy , believing , as the house of god , as his temple wherein he dwells by his spirit , as the body of christ united and comp●cted by the communication of the spirit unto them ; as also what is said concerning their ways , walkings and duties ; and it will be uncontrolably evident of what sort our church members ought to be ; nor are those of any other sort able to discharge the duties which are incumbent on all church-members , nor to use the privileges they are intrusted withal . wherefore , i say , ●o suppose churches regularly to consist of such persons for the greater part of them , as no way answer the description given of church-members in their original institution , nor cap●ble to discharge the duties prescribed unto them , but giving evidence of habits and actions inconsistent therewithal , is not only to disturb all church order , but utterly to overthrow the ends and being of churches , nor is there any thing ●ore scandalous unto christian religio● , than what bellarmine affirms to be the judgment of the papists in opposition unto all others ; namely , that no internal vertue or grace is required unto the constitution of a church in its members . lib. . d● eccles. cap . . they must be such as do make an open profession of the subjection of their souls and consciences unto the authority of christ in the gospel , and their readiness to yield obedience unto all his commands . this i suppose will not be denied ; for not only doth the scripture make this profession necessary unto the participation of any benefit or privilege of the gospel ; but the nature of the things themselves requires indispensably that so it should be . for nothing can be more unreasonable than , that men should be taken into the privileges attending obedience unto the laws and commands of christ , without avowing or professing that obedience . wherefore , our enquiry is only what is required unto such a profession , as may render men meet to be members of a church , and give them a right thereunto . for to suppose such a confession of christian religion to be compliant with the gospel , which is made by many who openly live in sin ▪ being disobedient , and unto every good work reprobate , is to renounce the gospel it self , christ is not the high priest of such a profession . i shall therefore declare briefly what is necessary unto this profession , that all may know what it is which is required unto the entrance of any into our churches , wherein our practice hath been sufficiently traduced . . there is required unto it a competent knowledge of doctrines and mystery of the gospel , especially concerning the person and offices of christ. the confession hereof , was the ground whereon he granted the keys of the kingdom of heaven , or all church power unto believers , matth , . , , . the first instruction which he gave unto his apostles , was , that they should teach men by the preaching of the gospel , in the knowledge of the truth revealed by him . the knowledge required in the members of the judaical church , that they might be translated into the christian , was principally , if not solely , that of his person , and the acknowledgment of him to be the true messiah , the son of god. for as on their unbelief thereof their eternal ruine did depend , as he told them , if you believe not that i am he , you shall die in your sins ; so the confession of him was sufficient on their part unto their admission into the gospel church state. and the reasons of it are apparent . with others , an instruction in all the mysteries of religion , especially in those that are fundamental , is necessary unto the profession we enquire after . so justin martyr tells us what pains they took in those primitive times , to instruct those in the mysteries of religion , who upon a general conviction of its truth , were willing to adhere unto the profession of it . and what was their judgment herein , is sufficiently known , from the keeping a multitude in the state of catecumens , before they would admit them into the fellowship of the church . they are not therefore to be blamed , they do but discharge their duty , who refuse to receive into church communion such as are ignorant of the fundamental doctrines and mysteries of the gospel ; or if they have learned any thing of them from a form of words , yet really understand nothing of them . the promiscuous driving of all sorts of persons who have been baptized in their infancy , unto a participation of all church privileges , is a profanation of the holy institutions of christ. this knowledge therefore belonging unto profession is it self to be professed . . there is required unto it a professed subjection of soul and conscience unto the authority of christ in the church , matth. . , , . cor. . . this in general is performed by all that are baptized when they are adult , as being by their own actual consent baptized in the name of christ. and it is required of all them who are baptized in their infancy , when they are able with faith and understanding to profess their consent un●o , and abiding in that covenant whereinto they were initiated . . an instruction in , and consent unto the doctrine of self-denial and bearing of the cross , in a particular manner : for this is made indispensably necessary by our saviour himself , unto all that will be his disciples . and it hath been a great disadvantage unto the glory of christian religion , that men have not been more and better instructed therein . it is commonly thought , that who ever will , may be a christian at an easie rate , it will cost him nothing . but the gospel gives us another account of these things . for it not only warns us , that reproaches , hatred , sufferings of all sorts , oft-times to death it self , are the common lot of all its professors , who will live godly in christ jesus ; but also requires , that at our initiation into the profession of it , we consider aright the dread of them all , and engage cheerfully to undergo them . hence , in the primitive times , whilst all sorts of miseries were continually , presented unto them who embraced the christian religion , their willing engagement to undergo them , who were converted , was a firm evidence of the sincerity of their faith , as it ought to be unto us also in times of difficulty and persecution . some may suppose that the faith and confession of this doctrine of self-denial and readiness for the cross , is of use only in time of persecution , and so doth not belong unto them who have continually the countenance and favour of publick authority . i say , it is , at least as they judge , well for them ; with others it is not so , whose outward state makes the publick avowing of this duty indispensably necessary unto them : and i may add it as my own thoughts , ( though they are not my own alone ) that notwithstanding all the countenance that is given unto any church by the publick magistracy , yet whilst we are in this world , those who will faithfully discharge their duty , as ministers of the gospel especially , shall have need to be prepared for sufferings . to escape sufferings , and enjoy worldly advantages by sinful compliances , or bearing with men in their sins , is no gospel direction . , conviction and confession of sin , with the way of deliverance by jesus christ , is that answer of a good conscience , that is required in the baptism of them that are adult . pet. . . unto this profession is required the constant performance of all known duties of religion , both of piety in the publick and private worship of god , as also of charity with respect unto others . shew me thy faith by thy works . . a careful abstinence from all known sins , giving scandal or offence , either unto the world , or unto the church of god. and the gospel requires , that this confession be made ( with the mouth confession is made unto salvation ) against ( . ) fear , ( . ) shame , ( . ) the course of the world , ( . ) the opposition of all enemies whatever . hence it appears , that there are none excluded from an entrance into the church state , but such as are either , ( . ) grosly ignorant , or , ( . ) persecutors , or reproachers of those that are good , or of the ways of god wherein they walk ; or , ( . ) idolaters ; or , ( . ) men scandalous in their lives in the commission of sins , or omission of duties , thro' vitious habits or inclinations ; or , ( . ) such as would partake of gospel privileges and ordinances , yet openly avow that they will not submit unto the law and commands of christ in the gospel , concerning whom , and the like , the scripture rule is peremptory ; from such turn away . and herein we are remote from exceeding the example and care of the primitive churches . yea , there are but few , if any , that arrive unto it . their endeavour was to preach unto all they could , and rejoiced in the multitudes that came to hear the word . but if any did essay to join themselves unto the church , their diligence in their examination and instruction , their severe enquiries into their conversation , their disposing of them for a long time into a state of expectation for their trial , before their admittance , were remarkable . and some of the ancients complain , that their promiscuous admittance of all sorts of persons that would profess the christian religion , into church membership , which took place af●erwards , ruined all the beauty , order and discipline of the church . the things ascribed unto those who are to be esteemed the proper subject matter of a visible church , are such as in the judgment of charity entitles them unto all the appellations of saints , called , sanctified , that is visibly and by p●ofession , which are given unto the members of all the churches in the new testament , and which must be answered in those who are admitted into that priledge , if we do not wholly neglect our only patterns . by these things , although they should any of them , not be real living members of the mystical body of christ , unto whom he is an head of spiritual and vital influance ; yet are they meer members of that body of christ unto which he is an head of rule and gove●nment ; as also meer to be estee●ed su●jects of his kingdom . and none are excluded but such , as concerning whom rules are given , either to withdraw from them , or to cast them ●ut of church society , or are expresly excluded by god himself from any share in the prieiledges of his covenant , psal. . , . but unto the wicked god saith , what hast thou to do to declare my statutes , or that thou shouldest take my covenant in thy mouth ? seeing thou hatest instruction , and castest my w●rds behind thee . advertisement . of the subject matter of the church : you may be sa●isfied farther in a book l●tely published : intituled , t●e true nature of a g●spel church and its government : ●y the same author , wherein those following particulars are distinctly handled . i. the subject matter of the church . ii. formal cause of a particular church . iii. of the polity unto , or discipline of the church in general . iv. the officers of the church . v. the duty of pastors of churches . vi. the office of teachers in the church . vii . of the rule of the church , or of ruling elders . viii . the nature of the polity or rule , with the duty of elders . ix . of deacons . x. excommunication . xi . of the communion of churches . sold at the bible in newgate-street , by william marshal . chap. iii. the continuation of a church-state ▪ and of the administration of evangelical ordinances of worship , briefly vindicated . the controversie about the continuation of a church-state , and the administration of gospel ordinances of worship , is not new , in this age , though some pride the●selves , as though the invention of the error whereby they are denied , were their own : in former ages , both in the papacy , and among some of them that forsook it , there were divers who on a pretence of a peculiar spiritually , and imaginary attainments in religion , wherein these things are unnecessary , rejected their observation . i s●pp●se it necessary briefly to confirm the tru●h , and vindicate it from this exception , because though it be sufficiently w●ak in it self , yet what it is , lies against the foundation of all that we are pleading about . but to reduce things into the lesser compass ; i shall first confirm the truth by those arguments or considerations , which will defeat all the pleas and pretences of them , by whom it is opposed ; and then confirm it by positive testimonies and arguments , with all brevity possible . first , therefore i shall argue from the removal of all causes , whereon such a cess●tion of churches and ordinances is pretended . for it is granted on all hands , that they had a divine original and institution , and were observed by all the disciples of christ , as thing● by him commanded . if now therefore they cease as unto their force , efficacy and use , it must be on some of these reasons . . because a limited time and season was fixed upon them , which is now expired . so was it with the church-state and ordinances of old ; they were appointed ●nto the time of reformation , heb. . they had a certain time prefixed unto their duration , according to the degrees of whose approach they waxed old , and at length utterly disappeared , chap. . . until that time they were all punctually to be observed , mal. . . but there were many antecedent indications of the will of god concerning their cessation and abolition , whereof the apostle disputes at large in his epistle unto the hebrews . and from a pretended supposition , that such was the state of evangelical ordinances , namely , that they had a time prefixed unto their duration , did the first opposition against them arise . for montanus , with his followers , imagined that the appointments of christ and his apostles in the gospel , were to continue in force only unto the coming of the paraclete , or the comforter , promised by him . and adding a new phrensie hereunto , that that paraclete was then first come in montanus , they rejected the institutions of the gospel , and made new laws & rules for themselves . and this continues to be the principal pretence of them by whome the use of gospel-ordinances is at present rejected , as that which is of no force or efficacy . either they have received , or do speedily look for such a dispensation of the spirit , or his gifts , as wherein they are to cease and disappear . but nothing can be more vain than this pretence . . it is so as unto the limitation of any time , as unto their duration and continuance . for ( . ) there is no intimation given of any such thing , either in the divine-word , promise , declaration about them , or the nature of the institutions themselves . but whereas those of the old testament were in time to be removed , that the church might not be offended thereby , seeing originally they were all of immediate divine institution , god did by all manner of ways , as by promises , express declarations , and by the nature of the institutio●s themselves , fore-signifie their removal , as the apostle proves at large in his epistle to the hebrews . but nothing of this nature can be pretended concerning the gospel church state or worship . ( . ) there is no prediction or intimation of any other way of vvorship , or serving god in this vvorld , that should be introduced in the room of that established at first ; so that upon a cessa●ion thereof , the church must be left unto all uncertainties and utter ruin . ( . ) the principal reason why a church-state was erected of old , and ordinances of vvorship appointed therein , that were all to be removed and taken away , was , that the son , the lord over his own house , might have the preheminence in all things . his glory it was to put an end unto the law , as given by the disposition of angels , and the ministry of moses , by the institution of a church-state and ordinances of his own appointment . and if his revelation of the will of god therein be not compleat , perfect , ultimate , unalterable , if it be to expire , it must be , that honour may be given above him , unto one greater than he . . it is so , as unth their decay , or the loss of their primitive force and efficacy . for their efficacy unto their proper ends , depends on , ( . ) the i●●●i●ution of christ : this is the foundation of all spiritual efficacy unto edification in the church , or whatever belongs thereunto . and therefore whatever church-state may be framed , or duties , ways or means of worship appointed by men , that have not his institution , how specious soever they may appear to be , have no spiritual force or efficacy , as unto the edification of the church , but whilst this institution of christ continues irrevocable , and is not abrogated by a greater power than what it was enacted by , whatever defect there may be as unto faith and obedience in men , rendring them useless and ineffectual unto themselves ; however they may be corrupted by additions unto them , or detractions from them , changing their nature and use ; in themselves they continue to be of the same vse and efficacy as they were at the beginning . ( . ) on the promise of christ , that he will be present with his disciples in the observation of his commands unto the consumation of all things , matt. . . to deny the continued accomplishment of this promise , and that on any pretence whatever , is the venom of infidelity . if therefore they have an irrevocable divine institution ; if christ be present in their administrations , as he was of old , revel . . . there can be no abatement of their efficacy unto their proper ends , in the nature of instrumental causes . ( . ) on the covenant of god , which gives an infal●i●le i●seperable conjunction between the word , or the church and its institution by the word , and the spirit , isa. . . god's covenant with his people is the foundation of every church-state , of all offices , powers , priviledges , and duties there unto belonging . they have no other end , they are of no other use , but to communicate , express , declare , and exemplifie on the one hand , the grace of god in his covenant unto his people ; and on the other , the duties of his people according unto the tenor of the same covenant unto him . they are the way , means , and instruments appointed of god for this end , and other end they have none . and hereon it follows , that if it be not in the power of men , to appoint any thing that shall be a means of communication between god and his people , as unto the grace of the covenant , on the one hand , or the duties of obedience which it requires , on the other● ; they have no power to erect any new church-state , or enact any thing in divine worship , not of his institution . this being the state of churches and their ordinances , they cannot be altered , they cannot be liable unto any decay , unless the covenant whereunto they are annexed , be altered or decayed . and therefore the apostle to put finally and absolutely his argument unto an issue , to prove that the mosaical church-state and ordinances were changed , because useless and ineffectual , doth it on this ground , that the covenant whereunto they were annexed , was changed and become useless . this i suppose at present will not said concerning the new covenant , whereunto all ordinances of divine worship are inseparably annexed . men might at a cheaper rate , as unto the eternal interest of their own souls , provide another covering for their sloth , negligence , unbelief , and indulgence unto proud foolish imaginations , whereby they render the churches and ordinances of the gospel useless and ineffectual unto themselves ; thereby charging them with a decay and uselesness , and so refl●cting on the honour and faithfulness of christ himself . . they do not cease , because there is at present , or at least there is shortly to be expected , such an effusion of the gifts and graces of the spirit , as to render all these external institutions needless , and consequently useless . this also is falsely pretended . for ( . ) the greatest and most plentiful effusion of the holy spirit in his gifts and graces , was in the days of the apostles , and of the first churches planted by them ; nor is any thing beyond it , or indeed equal unto it , any more to be expected in this world. but yet then was the g●spel church-state erected , and the use of all its ordinances of worship enjoyned . ( . ) the ministry of the gospel which comprizeth all the ordinances of church worship , as its object and end , is the ministration of the spirit , and therefore no supplies or communication of him can render it useleless . ( . ) one of the principal ends for which the communication of the spirit is promised unto the church , is to make and render all the institutions of christ effectual unto its edification . ( . ) joh. . , . is usually pleaded as giving countenance unto this fond pretence . but ( . ) the vnction mentioned by the apostle , was then upon all believers . yet ( . ) it is known that then they all walked in church-order , and the sacred observation of all the institutions of christ. ( ) if it takes away any thing , it is the preaching of the wo●d , or all manner of teaching and instruction ; which is to overthrow the whole scripture , and to reduce religion , into barbarism ( ) nothing is in●●nded in these words ▪ bu● the d●f●●rent way of teaching , and degrees of success , betw●en that under the law , and t●a● now established in the gosp●● by the 〈◊〉 effusion of the spi●it , a● 〈◊〉 been 〈◊〉 at large elsewhere . nor . do they cease in their administration , for want either of authority or ability in dispense them ; which is pleaded unto the same end . but neither is thi● pre●en●● of any force ; it only begs the thing in question . the au●hority of office for the administration of all other ordinances , is an institution . and to say that all institutions cease , b●cause none have authority to administer them , is to say they must all cease , because they are ceased . ( . ) the office of the minist●y for the continuation of the church-state , and administration of all ordinances of worship unto the end of the world , is sufficiently secured . ( . ) by the law , constitution and appointment of our lord jesus christ , erecting that office , and giving waranty for its continuance to the comsumation of all things , matt. . . ephes. . . ( . ) by his continuance according unto his promise to communicate spiritual gifts unto men , for the ministerial edification of the church . that this he doth so continue to do , that is is the principal external evidence of his abiding in the discharge of his m●diatory office , and of what nature these gifts are , i have declared at large in a peculiar discourse on that subject . ( . ) on the duty of believers or of the church , which is , to choose ; call , and so●emnly set apart unto the office of the ministry , such as the lord christ by his spirit , hath made meet for it , according unto the rule of his word . if all these , or any of them do fail , i acknowledge that all ministerial authority and ability , for the dispensation of gospel-ordinances must fail also , and consequently the state of the church . and those who plead for the continuation of a successive ministry , without respect unto these things , without resolving both the authority and office of it unto them , do but erect a dead image , or embrace a dead carcase , instead of the living and life giving institutions of christ. they take away the living creature , and set up a skin stuffed with straw . but if these things do unalterably continue ; if the law of christ can neither be changed , abrogated , or disannulled , if his dispensation of spiritual gifts according unto his promise cannot be impeded ; if believers through his grace will continue in ob●dience unto his commands , it is not possible there should be an utter failure in this office , and office-power of this ministry . it may fail in this or that place , in this or that church , when the lord christ will remove his candl●stick . but it hath a living root whence it will spring again in other places and churches , whi●st this world doth endure . neither . do they cease , because they have been all of them corrupted , abused , and defiled in the apostacy which fell out among all the ch●rches in the latter ages , as it was fully foretold in the scripture . for ( . ) this supposition would make the whole kingdom of christ in the world to depend on the corrupt lusts and wills of men , which have got by any m●●ns , the outward possession of the administration of his laws and ordinances . this is all one as if we should say , that if a pack of wicked judges should for a season p●rvert justice , righteousness and judgment , that the being of the kingdom is so overthrown thereby , as that it can never be restored . ( . ) it would make all the d●●ies and all the priviledges of all true believers to depend on the wills of wicked apostares . for if they may not make use of what they hrve abused , they can never yield obedience to the c●mmands of christ , nor enjoy the priviledges which he hath annexed unto his church and worship . ( . ) on this supposition , all reformation of an apostarized church , is utterly impossible . but it is our duty to heal even babylon it self ▪ by a reduction of all things unto their first institution , if it would be healed , jerem. . . and if not , we are to forsake her , and reform our selves , rev. . . there is nothing therefore in all these pretences , that should in the least impeach the infallible continuation of the evangelical churches and worship , as to their right , unto the end of the world . and the heads of those arguments whereby the truth is invincibly confirmed , may be briefly touched on . . there are express testimonies of the will of christ , and his promise for its accomplishment , that the church and all its ordinances of worship should be continued always unto the end of the world . so as to the church it self , matth. . . rev. . . the ministry , matth. . . ephes. . . baptism , matth. . , , . the lords supper , cor. . . as for other institutions , publick prayer , preaching the word , the lords day , singing of gods praises , the exercise of discipline with what belongs thereunto , they have their foundation in the law and light of nature , being only direct●d and applied unto the gospel-church-state and worship , by rules of especial institution , and they can no more cease , than the original obligation of that law can so do . if it be said , that notwithstanding what may be thus pleaded , yet de facto , the true state of gospel-churches , and their whole worship as unto its original institution did fail under the papal apostacy , and therefore may do so again : i answer , ( . ) we do not plead that this state of things must be always visible and conspicuous , wherein all protestant writers do agree . it is acknowledged , that as unto publick view , observation and notoriety , all these things were lost under the papacy , and may be so again under a renewed apostacy . ( . ) i do not plead it to be necessary de facto , that there should be really at all times , a true visible church as the seat of all ordinances and administrations in the world ; but all such churches may fail , not only as unto visibility , but as unto their existence . but this supposition of a failure of all instituted churches and worship , i grant only with these limitations . ( . ) that it is of necessity from innumerable divine promises , and the nature of christ's kingly office ▪ that there be always in the world a number greater or lesser of sincere believers , that openly profess subjection and obedience unto him . ( . ) that in these persons there resides an indefeazable right always to gather themselves into a church state , and to administer all gospel ordinances , which all the world cannot deprive them of ; which is the whole of what i now plead for . and let it be observed , that all the ensuing arguments depend on this right , and not on any matter of fact. ( . ) i do not know how far god may accept of churches in a very corrupt state , and of worship much depraved ▪ until they have new means for their reformation . nor will i make any judgment of persons as unto their eternal condition , who walk in churches so corrupted , and in the performance of worship so depraved . but as unto them who know them to be so corrupted and depraved , it is a damnable sin to joyn with them , or not to separate from them , revel . . . . the nature and use of the gospel church-state require and prove the uninterrupted continuance of the right of its existence , and the observance of all ordinances of divine worship therein , with a power in them , in whom that right doth indefeazably reside , that is , all true believers , to bring it forth into exercise and practice notwithstanding the external impediments which in some places at some times may interrupt its exercise . in the observation of christ's institutions , and celebration of the ordinances of divine worship , doth the church-state of the gospel , as professing , consist . it doth so in opposition . ( . ) unto the world and the kingdom of satan . for hereby do men call jesus lord , as cor. . and avow their subjection unto his kingly power , ( . ) unto the church-state of the old testament , as the apostle disputes at large in his epistle unto the hebrews . and this state of the professing church in this world is unalterable , because it is the best state that the believing church is capable of . for so the apostle plainly proves , that hereby the believing church is brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which it was not under the law ; ●hat is , unto its consummation , in the most compleat perfection that god hath designed unto it on this side glory , heb. . ● , . for christ in all his offices ▪ is the immediate head of it : its const●●u●ion , and the revelation of the ways of its w●rship , are an effect of his wisd●m ; and from thence is it eminently suited unto all the ends of the covenant , both on the part of god and man , and is therefore liable to no intercision , or alteration . . the visible administration of the kingdom of christ in this world , consists in this church-state , with the administration of his institutions and laws therein . a kingdom the lord jesus christ hath in this world ; and though it be not of the world , yet in the world it must be , until the world shall be no more . the truth of all god's promises in the scripture depends on this one assertion . we need not here concern our selves what notions some men have about the exercise of this kingdom in the world , with respect unto the outward affairs and concerns of it . rut this is certain , that this kingdom of christ in the world , so far as it is external and visible , consists in the laws he hath given , the institutions he hath appointed , the rule or politie he hath prescribed , with the due observance of them , now all these things do make , constitute , and are the church-state and worship enquired after . wherefore as christ alway h●●h and ever will have an invisible kingdom in this world , in the souls of elect believers , led , guided , ruled by his spirit ; so he will have a visible kingdom also , consisting in a professed avowed subjection unto the laws of his word , rom. . . and although this kingdom , or his kingdom in this sence , may as unto the essence of it be preserved in the external profession of individual persons , and it may be , so exist in the world for a season ; yet the honour of it , and its compleat establishment , consists in the visible profession of churches , which he will therefore maintain unto the end . but by visible in this discourse , i understand not that which is conspicuous and eminent unto all , though the church hath been so , and shall yet be so again ; nor yet that which is actually seen or known by others ; but only that which may be so , or is capable of being so known . nor do i assert a necessity hereof , as unto a constant preservation of purity and regularity in order and ordinances , according to the original institution of them in any place ; but only of an unalterable right and power in believers to render them visible ; which it becomes their indispensible duty to do , when outward impediments are not absolutely insuperable . but of these things thus far , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chap. iv. what sort of churches the disciples of christ , may , and ought to joyn themselves unto as unto entire communion . we have proved before that it is the duty of all individual christians , to give themselves up unto the conduct , fellowstip and communion of some particular church or congregation . our present enquiry he●eon is , that whereas there is a great diversity among professing societies in the world , concerning each whereof it is said , l● here is christ , and lo there is christ , what church , of what constitution and order , any one that takes care of his own edification and salvation , ought to joyn himself unto . this i shall speak unto first in general , and then in the examination of one particular case or instance , wherein many at this day are concerned . and ●ome things must be premised unto the right stating of the subject of our enquiry . . the diversities an● divisions among churches which respect is to be had unto , in the choice of any which we will or ought to joyn unto ; are of two sorts . ( . ) such as are ●ccasi●ned by the remaining weaknesses , infirmities and ignorance of the best of men , whereby they know but in par● , and prophesie only in part wherein our edification is concerned , but our salvation not endangered . ( . ) such as are in and about things fundamental in faith , worship and obedience ; we shall speak to both of them . . all christians were originally of one mind in all things needful unto joynt-communion , so as that there might be among them all , love without dissimulation . howbeit , there was great variety , not only in the measure of their apprehensions of the doctrines of truth , but in some doctrines themselves , as about the continuance of the observations of the law , or at least of some of them ; as also oppositions from without unto the truth , by hereticks and apostates ; neither of which hindred the church communion of true believers . but the diversity , difference , and divisions that are now among churches in the world , is the effect of the great a●ostasie which befel them all in the latter ages , as unto the spirit , rule , and practice of those which were planted by the apostles , and will not be healed , until that apostasie be abolished . . s●tan having possessed himself of the advantage of these divisions , where●f he was the author , he mak●s use of them to act his malice and r●ge ▪ in stirring up and i●stigating one party to persecute , oppress and devour anoth●r , until the life , power and glory of christian religion is almost lost in the world. it require● therefore great wisdom to depart our selves aright among these divisions , so as to con●ribute nothing unto the ends of malice designed by satan i● them . . in this sta●e of things until it may be cured , which it ●ill never be , by any of the ways yet proposed and insisted on ; the enquiry is concerning the duty of any one who takes care of his own soul , as unto a conjunction with some church or other . and on the negative part i say , . such an one is boun● not to joyn with any church or society where any fundamental article of faith is rejected or corrupted . there may be a fundamental error in a true church for a season , when the church erreth not fundamentally ; cor. . tim. . . but i suppose the error in or against the foundation , is part of the profession of the church or society to be joyned unto . for thereby the nature of the church is destroyed ; it doth not hold the head , nor abide on the foundation , nor is the ground and pillar of truth . wherefore alth●ugh the so●i●i●●s under a pretence of love , forbearance , and mutual toleration , do offer us the communion of their churches , wherein there is somewhat of order and discipline commendible ; yet it is unlawful to joyn in church fellowship or communion with them . for their errors about the trinity , the incarnation of christ , and his sati●faction , are destructive of the foundation of the prophets and apostles ; and idolotry , in the divine worship of a meer creature , is introduced by them . . where there is any church taught or allowed , a mixture of doctrines or opinions , that are preju●icial unto gospel holiness or obedience , no man that takes due care of his salvation can joyn himself unto i● . for the original rule and measure of all church communion , is agreement in the doctrine of truth . where therefore there is either not a stable profession of the s●me doctrine in all substantial truths of the gospel , but an uncertain s●u●d is given , some s●ying one thing , some anoth●r ; or that opposition is made unto any truths , of the importance before mentioned ; none can be bound or obliged to hold communion with it ; nor can incur any blame by refraining from it . for it is the duty of a christian in all things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and to joyn with such a church , would ( . ) stain their profession , ( . ) hinder their edification ; ( . ) establish a new rule of communion unknown to the scriptures ; namely , besides truth ; as might easily be manifested . . where the fundamentals of religious worship , are corrupted or overthrown , it is absolutely unlawful to joyn unto , or abide in any church . so is it with the church of rome . the various ways whereby the foundations of divine religious worship , are overthrown in that church by superstition and idolatry , have been sufficiently declared . these render the communion of that church pernitious . . nor can any man be obliged to joyn himself with any church , nor can it be his duty so to do , where the eternally fixed rule and measure of religious worship , namely , that it be of divine institution , is varied or change by any additions unto it , or substractions from it . for whereas one principal end of all ●hurches is the joynt celebration of divine vvorship , if there be not a certain stable rule thereof in any church of divine prescription , no man can be obliged unto communion therewith . . where the fundamentals of church order , practice and discipline are destroyed , it is not lawful for any man to joyn in church communion . these fundam●ntals are of two sorts ; ( . ) such as concern the ministry of the church ; ( . ) such as concern the church it self . there are four things that are necessary fundamentals unto the order of the church , on the part of the ministry . ( . ) that all the ministers or officers of it , be duly chosen by the church it self , and solemnly set apart in the church unto their office , according unto the rule and law of christ. this is fundamental unto church order , the root of it , from whence all other parts of it do spring . and it is that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or expresly provided for in the scripture , as we shall see . if there be a neglect herein , and no other relation required between ministers , elders , rulers , bishops , and the church , but what is raised and created by ways and rules of mens appointment , or if there be a temporary disposal of persons into a discharge of that office , without a solemn call , choice , ordination , and separation unto the office it self and its work , the law of christ is violated , and the order of the church disturbed in its foundation . ( . ) that those who are called unto the office of the ministry be duly qualified , by their endowment with spiritual gifts for the discharge of their duty , is fundamental unto the ministry ; that the lord jesus christ doth still continue his dispensation of spiritual gifts unto men , to fit and enable them unto the office and work of the ministry ; that if he doth not do so , or should at any time cease so to do , the whole office of the ministry must cease , and the being of the church with it , that it is altogether useless for any churches or persons to erect an image of the gospel ministry by outward rites and ceremonies , without the enlivening form of these spiritual gifts , i have proved sufficiently in my discourse of spiritual gifts and their c●ntinuance in the church . wherefore a communication of spiritual gifts peculiarly enabling men unto the work of the ministry , antecedent unto their solemn separation unto the office , in some good measure , is absolutely necessary unto the due continuance of the office and its work ; see ephes. . , , , , , . to suppose that the lord christ doth call and appoint men , unto a certain office and work in his church , secluding all others from any interest in the one or other , and yet not endow them with peculiar gifts and abilities for the discharge of that office a●d work , is to ascribe that unto him , which is every way ▪ unbecoming his wisdom and grace , with his love unto the church . but when men look on all church order , as a lifeless machine to be acted moved and disposed by external rules , laws , canons and orders , without respect unto the actings of the spirit of christ going before in the rule of his word , to enliven every part of it , the true disciples of christ will receive no advantage thereby . ( . ) it is of the same importance that persons so called do take heed unto their ministry that they fulfil it , that they give themselves unto the vvord and prayer , that they labour continually in the vvord and doctrine , and all those other duties which in the scripture are prescribed unto them ; and this not only as unto the matter of them , but as unto the manner of their performance with zeal , love , compassion and diligence . where there is a great defect in any of these things , on what pretence soever it be ; where men esteem themselves exempted from this work , or not obliged unto it ; when they suppose that they may discharge their office at a cheaper rate , and with less trouble , as unto their present interest , by such ways as i shall not here express , no man is , no man can be obliged to confine his church communion , unto such a ministry . ( . ) it is required that they be examples , unto the flock , in the expression of the nature and power of the doctrine which they preach , in their conversation , especially in zeal , humility , self-denial , and readiness for the cross. where these things are not , there is such a defect in the fundamentals of church practice , us unto the ministry of it , that no man who takes care of his own edification , can joyn himself unto a church , labouring under it . for ministers and churches are nothing but instituted means of the conversion of sinners , and the edification of believers . and when any of them through their own default cease so to be , there is no obligation unto any man to joyn or continue in their communion ; nor do they contract any guilt in a peaceable departure from them , but discharge their duty . that this be done peaceably without strife or contention , without judging of others , as unto their interest in christ , and eternal salvation , the law of moral obedience doth require . that it be done with love and compassion and prayer towards , and for them who are left , is the peculiar direction of that moral duty by the gospel . such a practice at present would fall under severe charges and accusations , as also brutish penalties in some places . but when all church craft shall be defeated , and the uses that are made of its imaginary authority be discarded , there will be little occasion of this practise , and none at all of offence . again ; there are things fundamental unto church practise and order in the church it self , which where they are neglected , no man ought of choice to joyn himself unto that church , seeing he cannot do it without the prejudice of his edification , the furtherance whereof he ought to design in that duty . and these are , ( . ) that the discipline of christ be duly exercised in it , according unto his mind , and by the rules of his prescription . there never was any sect , order , or society of men in the world , designed for the preservation and promotion of vertue and things praise-worthy , but they had rules of discipline proper unto the ends of their design , to be observed in and by all that belong unto them . vvhere the erection of such societies is continued in the vvorld , as it is much in the papacy , both their constitution , and their conversation , depend on the especial rules of discipline which they have framed unto themselves . and this is done by them in great variety ; for being ignorant of the discipline of the gospel , and so esteeming it insufficient unto their design , they have made no end of coyning rules unto themselves . to suppose that our lord jesus christ , who in this church-state according unto his infinite vvisdom , hath erected the most perfect society for the most perfect ends , of religion , of obedience towards god , of love and usefulness among our selves , hath not appointed a discipline , and given rules concerning its administration , for the preservation of that society , and the attaining of those ends , is highly injurous unto his honour and glory . vvhere therefore there is a church or any society that pretends so to be , wherein there is an utter neglect of this discipline of christ , or the establishment of another , not administred by the laws and rules that he prescribed , no disciple of christ can be obliged to joyn unto , or to continue in the total sole communion of such a church . and whereas there are two parts of this discipline of christ ; that which is private , among the members of the church , for the exercise and preservation of love ; and that which is publick , in and by the authority of the rulers of the church , for the preservation of purity and order , a neglect in either of them , doth much impeach the fundamental constitution of a church as unto its practise . . there are sundry other things which belong unto this discipline in general , which are of great consideration in the discharge of the duty we enquire into . among them are , ( . ) that constant difference be put between the good and the bad in all church administrations ; ( . ) that persons openly or fl●gitiously wicked , be not admitted into the society of the church , or a participation of its priviledges . ( . ) that holiness , love , and usefulness , be openly avowed as the design and interest of the church . but they are all so comprized in the general head of discipline , as that i shall not in particular insist upon them . from what hath been thus declared , it will appear on the other hand , what church it is that a disciple of christ ▪ who takes due care of his own edification and salvation , ought in duty to joyn himself unto in compleat communion . to ans●er this enquiry , is the end of all those discourses and controversies which have been about the notes of the true church . i shall briefly determine concerning it , according to the principles before evinc●d . . it must be such a church as wherein all the fundamental truths of the gospel are believed , owned , and professed , without controversie , and those not born withal by whom they are denied or opposed . without this a church is not the ground and pillar of truth , it doth not hold the head , it is not built on the foundation of the prophets and apostles . neither is it sufficient , that those things are generally professed or not denied . a church that is filled with wranglings and contentions about fundamental or important truths of the gospel , is not of choice to be joyned unto . for these things subvert the souls of men , and greatly impede their edification . and although both among distinct churches , and among the members of the same church , mutual forbearance be to be exercised , with respect unto a variety in apprehensions in some doctrines of lesser moment ; yet the incursion that hath been made into sundry protestant churches in the last and present age , of novel doctrines and opinions , with differences , divisions , and endless disputes which have ensued thereon , have rendered it very difficult to determine , how to engage in compleat communion with them . for i do not judge , that any man is , or can be obliged unto constant total communion with any church , or to give up himself absolutely unto the conduct thereof , wherein there are incurable dissensions about important doctrines of the gospel . and if any church , shall publickly avow , countenance , or approve of doctrines contrary unto those which were the foundation of its first communion , the members of it are at liberty , to refrain the communion of it , and to provide otherwise for their own edification . . it must be such a church as wherein the divine worship instituted or approved by christ himself , is diligently observed , without any addition made thereunto . in the observation of this worship as unto all external , occasional incidencies and circumstances of the acts wherein it doth consist , it is left unto the prudence of the church it self , according to the light of nature , and general rules of scripture ; and it must be so unless we shall suppose that the lord jesus christ , by making men his disciples , doth unmake them from being rational crea●ures , or refuseth the exercise of the rational faculties of our souls in his service . but this is so remote from truth , that on the contrary , he gives them an improvement for this very end , that we may know how to deport our selves aright in the observance of his commands , as unto the outward discharge of them in his worship and the circumstances of it . and this he doth by that gift of spiritual wisdom , whe●eof we shall treat afterwards . but if men , if churches , will make additions in or unto the rites of religious worship , unto what is appointed by christ himself , and require their observance in their communion , on the force and efficacy of their being so by them appointed , no disciple of christ is or can be obliged , by vertue of any divine institution or command , to joyn in total , absolute communion , with any such church . he may be induced on various considerations to judge , that something of that nature at some season , may not be evil and sinful unto him , which therefore he will bear with , or comply withal ; yet he is not , he cannot be obliged by vertue of any divine rule or command , to joyn himself with , or continue in the communion of such a church . if any shall suppose that hereby too much liberty is granted unto believers in the choice of their communion , and shall thereon make severe declamations , about the inconveniences and evils , which will ensue ; i desire they would remember the principle i proceed upon , which is , that churches are not such sacred machines as some suppose , erected and acted for the outward interest and advantages of any sort of men ; but only means of the edification of believers , which they are bound to make use of , in obedience unto the commands of christ , and no otherwise . whereas therefore the disciples of christ , have not only a divine warranty justifying them in the doing of it , but an express command making it their indispensible duty to joyn in the celeb●ation of all that religious worship , which the lord christ the only law giver of the church , and who was faithful both in and over the house of god , as the son , ●ath instituted and commanded ; but have no such warranty or command for any thing else , it is their duty to stand fast in the liberty wherewith christ hath made them free . and if by the same ●reath , in the same rule , law or canon , they are commanded and obliged to observe in the worship of god , what the lord christ hath appointed , and what he hath not appointed , both on the same grounds , namely , the authority of the church , and on the s●●e penalties of their omission , no man can be divinely obliged to embrace the communion of any church on such terms . . it is required that the ministry of a church so to be joyned with , is not defective in any of those things which according to the rule of the gospel are fundamental thereunto . what these are , hath been declared . and because edification , which is the end of church communion , doth so eminently depend on the ministry of the church , there is not any thing which we ought to have a more diligent consideration of , in the joyning of our selves unto any such communion . and where the ministry of any church , be the church of what sort or size it will , is incurably ignorant or negligent , or thro' a defect in gifts , grace , or conscientious attendance unto their duty , is insufficient unto the due edification of the souls of them that believe , no man can account himself obliged unto the communion of the church , but he that can be satisfied with a shadow and the names of things , for the substance and reality of them . if therefore it be granted , as i think it is , that edification is the principal end of all church communion , it is not intelligible how a man should be obliged unto that communion , and that alone , wherein due edification cannot be obtained . wherefore , a ministry e●abled by spiritual gifts , and ingaged by sense of duty to labour constantly in the use of all means appointed by christ for the edification of the church , or increase of his mystical body , is required in such a church , as a believer may conscientiously joyn himself unto . and where it is otherwise , let men cry out schism and faction whilst they please , jesus christ will acquit his disciples , in the exercise of their liberty , and accept them in the discharge of their duty . if it be said , that if all men be thus allowed to judge of what is best for their own edification , and to act according unto the judgment which they make , they will be continually pa●ting from on church unto another , untill all things are filled with disturbance and confusion ; i say , ( . ) that the contrary assertion , namely , that men are not allowed to judge what is meer and best for their own edification , or not to act according to the judgment they make herein , may possible keep ●p some churches , but is the ready way to destroy all religion . ( . ) that many of those by whom this liberty is denyed unto professing c●ristians , yet do indeed take it for grant●d , that they have such a liberty , and that it is their duty to make use of it . for what are all the contests between the church of rome , and the church of england , so far as christians , that are not church-men , are concerned in them ? is it ●ot , in whether of these churches edification may be best obtained ? if this be not the ball between us , i know not what is . now herein do all the writers and preachers of both parties give their reasons and arguments unto the people , w●y edification is better to be had in the one church than in the other ? and do they not require of them to form a judgment upon those reasons and arguments , and to act accordingly ; if they do not , they do but make a fourish , and act a part , like players on a stage , without any determinate design . ( . ) all christians actually do so ; they do judge for themselves , unless they are brutish ; they do act according unto that judgment unless they are hardened in sin ; and therefore who do not so , are not to be esteemed disciples of christ. to suppose that in all things of spiritua● and eternal concernment , that men are not determined and acted , every one by his own judgment , is an imagination of men who think but little of what they are , or do , or say , or write . even those who shut their eyes against the light , and follow in the h●rd , resolving not to enquire into any of these things , do it , because they judge it is best for them so to do . ( . ) it is commonly acknowledged by protestants , that private christians have a judgment of discretion in things of religion . the term was invented to grant them some liberty of judgment in opposition unto the blind obedience required by the church of rome ; but withal to put a restraint upon it , and a distinction of some superiour judgment , it may be , in the church or o●hers . but if by discretion , they mean the best of mens vnderstanding , knowledge , wisdom , and prudence , in and about the things wherein it is exercised , i should be glad to be informed , what other judgment , than this of discretion in and ●bout the things of religion , this or that or any church in the world , can have or exercise . but to allow men a judgment of discretion , and not to grant it their duty to act acconding unto that judgment , is to oblige them to be fools , and to act , not discreetly , at least not according unto their own discretion . . the same is to be spoken of gospel discipline , without which neither can the duties of church societies be observed , nor the ends of them attained . the neglect , the loss , the abuse hereof , is that which hath ruined the glory of christian religion in the world , and brought the whole profession of it into confusion . hereon have the servency and sincerity of true evangelical mutual love been abated , yea , utterly lost . for that love which jesus christ requireth among his disciples , is such as never was in the world before amongst men , nor can be in the world , but on the principles of the gospel , and faith therein . therefore it is called his new commandement . the continuation of it amongst the generality of christians is but vainly pretended ; little or nothing of the reality of it in its due exercise is found . and this hath ensued on the neglect of evangelical discipline in churches , or the turning of it into a worldly domination . for one principal end of it , is the preservation , guidance , and acting of this love. that mutual watch over one another that ought to be in all the members of the church , the principal evidence and fruit of love without dissimulation , is also lost hereby . most men are rather ready to say in the spirit and words of cain , am i my brothers keeper , than to attend unto the command of the apostles . exhort one another daily , least any be hardened through the deceitfulness of sin ; or comply with the command of our saviour , if thy brother offend thee , tell him of it between him and thee . by this means likewise is the purity of communion lost , and those received principal members of churches , who by all the rules of primitive discipline , ought to be cast out of them . wherefore this also is to be considered in the choice we are to make of what churches we will joyn our selves unto , as unto constant compleat communion , and in whose communion we will abide . for these things are matters of choice , and consist in voluntary free acts of obedience . with those unto whom they are not so , who would on the one hand have them to be things that men may be compelled unto , and ought so to be ; or on the other , that follow no other guidance in them but outward circumstances fr●m the times and places where they are born and inhabit , i will have no contest . it follows from hence also , that , where there are many churches wherein these things are found , whereon we may lawfully and ought in duty to joyn with some of them , in particular , every one is obliged to joyn himself unto such a church , as whose principles and practises are most suited unto his edification . advertisement . for your further carrying on of this work , there is another book doctor owen liv'd to finish , and left it as his last legacy to the church , intituled , the true nature of a gospel church , and its government , wherein these following particulars are distinctly handled : i. the subject matter of the church . ii. formal cause of a particular church . iii. of the polity , rule , or discipline of the church in general . iv. the officers of the church . v. the duty of pastors of churches . vi. the office of teachers in the church . vii . of the rule of the church , or of ruling elders . viii . the nature of the polity or rule , with the duty of elders . ix . of deacons . x. excommunication . xi . of the communion of churches . in large quarto , price bound s. other books lately published of dr. owens : left behind him fitted for the press . . a treatise of the dominion of sin and grace , price bound s. . a brief and impartial account of the nature of the protestant religion , its state and fate in the world , its strength and weakness , with the ways and indications of the ruin or continuance of its publick national profession . price d ▪ . a brief instruction in the worship of god , and discipline of the church of the new testament ; by way of questions and answers , with an explication and confirmation of those answers . price bound s. meditations and discourses concerning the glory of christ ; applied unto unconverted sinner● and saints , under spiritual decays , from joh. . . bound s. these with the rest of dr. owen's works that are in print are sold by william marshall at the bible in newgate-street ; where you may be supplied of other authors books following . an exposition of the whole book of the revelation , wherein the visions and prophesies of christ are opened and expounded ; by that late reverend divine hansel knowlls . price bound s. d. dr. crisp● works in large quarto , four parts . bound s. a plain and familiar conferrence , concerning gospel churches , and order ; for the information and benefit of those who shall seek the lord their god , and ask the way to sion with their faces thitherwards . price bound s. ashwood's heavenly trade , or the best merchandize . price bound s. d. ashwood's best treasure , or the unsearchable riches of christ. bound s. d. mr. mead's effigies , lately engraven and printed on large paper . price d. mr. caryls effigies . large paper d. dr. owen's effigies in large paper d. mr. bunyan's effigies , large paper d. dr. crisp's effigies in paper d. there is newly printed a stitch'd book , containing six sheets ; entituled , the sufficiency of the spirits teaching : by sammuel how. price d. those that send for six books shall have a seventh gratis . likewise there is in the press , and will be published ( if the lord will ) february next , . to subscribers and others , bound s. the labours of john bunyan , author of the pilgrims progress , late minister of the gospel , and pastor of the congregation at bedford , collected , and printed in folio . by procurement of his church and friends , and by his own approbation before his death , that these his christian ministerial labours , may be preserved in the world. he was an eminent convert , and experienc'd christian. he was an excellent , eminent and famous gospel minister . he hath suffered twelve years imprisonment for gospel preaching . his books have sold admirably well . and he behaved himself wisely , plainly , ●ouragiously , as a follower of the great apostle paul , as he was a follower of christ. and theref●re all christian people , may reckon themselv●● obliged to ●reserve these his labours . this folio will contain ten of his excellent manuscripts , prepared for the press , before his death : and ten of his choice books already printed , but long ago , and not now to be had . their titles are as followeth , viz. manuscripts . an exposition on the ten first chapters of genesis . justification by imputed righteousness . paul's departure and crown . israel's hope incouraged . desires of the righteous granted . the saints priviledge and profit . christ a compleat saviour . saints knowlegde of christ's love. the house of the forest of labenon . a discription of antichrist . books formerly printed . saved by grace . christian behaviour . a discourse of prayer . the strait gate . gospel truths opened . light for them in darkness . instructions for the ignorant . a map of salvation , &c. the new jerusalem . the resurrection . finis . notes, typically marginal, from the original text notes for div a -e psal. . , , , , . psal. . , . psal. . . cor. . . ephes. . . tim. . , , , , . ezek. . . joh. . . tit. . , , . joh. . . act. . . pet. . . phil. . , . tit. . , . act. . ● . rev. . . act. . . cor. . , , . phil. . , . thes. , . tim. . . rom. , , . tit. . . mat. . , , . cor. . . rom. . . cor. . . chap. . . matth. . , . luke . . tim. . . rom. . . joh. . . joh. . , , . matth. . , , . mar. . . . luk. . . phil. . . act. . , , . act. . . matth. . , . cor. . . phil. . . an enquiry into the original, nature, institution, power, order and communion of evangelical churches. the first part with an answer to the discourse of the unreasonableness of separation written by dr. edward stillingfleet, dean of pauls, and in defence of the vindication of non-conformists from the guilt of schisme / by john owen. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an enquiry into the original, nature, institution, power, order and communion of evangelical churches. the first part with an answer to the discourse of the unreasonableness of separation written by dr. edward stillingfleet, dean of pauls, and in defence of the vindication of non-conformists from the guilt of schisme / by john owen. owen, john, - . [ ], , , - p. printed by j. richardson, for nath. ponder ..., and sam. lee ..., london : . no more published. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng stillingfleet, edward, - . -- discourse concerning the unreasonableness of a new separation. church history -- th century. schism. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - ali jakobson sampled and proofread - ali jakobson text and markup reviewed and edited - pfs batch review (qc) and xml conversion an enquiry into the original , nature , institution , power , order and communion of evangèlical churches . the first part. with an answer to the discourse of the unreasonableness of separation written by dr. edward stillingfleet , dean of pauls ; and in defence of the vindication of non-conformists from the guilt of schisme . by john owen , d. d. stand ye in the ways and see , and ask for the old paths , where is the good way , and walk therein , and ye shall find rest for your souls . jer . . . london , printed by j. richardson , for nath. ponder , at the peacock in the poultrey ; and sam. lee at the feathers in lumbardstreet , . to the reader . 〈…〉 omitted the consi●●ration 〈…〉 of dr. stilling●●●●● 〈…〉 the 〈…〉 the 〈◊〉 of 〈…〉 by non 〈…〉 passed it by 〈◊〉 the 〈…〉 i supposed 〈…〉 assign it 〈◊〉 the provocation which he 〈…〉 received from those who answered his sermon , or 〈◊〉 , and so have ●●ssed it by , among such other excursions , as di●●●es are incident unto , in their controversal writings . for that no countenance was given unto it , either from truth or any useful end as unto the present state of 〈…〉 the 〈…〉 the times , or rather 〈…〉 rest of some , then any just rational projections . for what other success , this book hath had , i know not , nor am solicitous , certain it is that many , of the same mind and perswasion with himself , have been encouraged and emboldened by it , confidently to report ▪ t●●●●●e non-conformists are great promoters 〈…〉 papal ●●terest● ye● 〈…〉 to facilitate its introdu●t●●● 〈…〉 evident in the 〈…〉 topi●●● 〈…〉 import●●● 〈…〉 need 〈…〉 were 〈…〉 from amongst 〈…〉 it came in , as 〈…〉 not●●●● will 〈…〉 influenced ●y 〈…〉 ●●vantages , to de●●●● 〈…〉 ●●cessary that such an 〈…〉 true reason●●nd means of the advance of popery in this na●●on , as shall give them occasion to consider themselves and their own ways ; for we are to look for the causes of such effects , in things and means , that are suited and fitted to be productive of them , so as that they cannot but follow on their being and operation ; and not in cold stories , surmizes , and far fetch'd , or feigned inferences . and if we do reckon that the real advancement of religion depends onely on the secular advancement of some that do profess it , we may be mistaken in our measures as others have been before us . but at present , the insinuations of that preface ; do seem to prevail much with those of the same party with its author ; who want nothing at any time but the countenance of such a pen and story , to vent their ill will against non-conformists . report say they and we will report it . but also as he said , mendacium mendacio tegendum ne perpluat . first evil inventions , alway tend unto , and stand in need of new additions , to render them useful unto their end , without which they quickly evaporate ; wherefore least the insinuations of this worthy person , should not be sufficiently subservient unto the uniting of all protestants in one common interest against popery , which was the original design of the drs. sermon , some have added unto it , that which is homogeneal as unto truth , and so easily mixing with the other discourse ; that the non-conformists some of them at least , do receive or have received money from the papists , to act their affairs and promote their interest . and although this be such a putid calumny , such a malicious falshood , such a frontless lye , as impudence it self would blush at being made an instrument to vent it , and withal extreamly ridiculous ; yet because it seems useful unto the good end of uniting protestants , and opposing popery , it hath not onely been reported by sundry of the clergy , but embraced and divulged also by some of their weak and credulous followers , who seem to believe that other mens advantage is their religion . but when the utmost bounds of modesty are passed , nothing but an outrage in ▪ lying and calumny , out of hopes that something will stick at last , can give countenance to men in such false accusations . and those by whom they are first whispered , probably understand better than the non-formists what influence money , or the things which they know how to turn into it ; hath into their profession , and actings in religion . it seems to me that some such men are afraid , lest the present opposition unto popery , should issue in such an establishment of the protestant religion , as that hereafter it should not be in the disposal of any , nor in their power to make a bargain of it , either for their advantage or in their necessity . for unless we should suppose such a defect in common prudence , as is not chargeable on men of understanding in other affairs , it is hard to judge that these things can proceed from any other ground , but a design to encrease distrusts and jealousies amongst protestants , to heighten their differences , to exasperate and provoke them to animosities , to weaken the hands of each party by a disbelief of the sincerity of each other in the same common cause ; whence , whether it be designed or no , it will follow that we shall be all made a prey unto our restless adversaries . for what else but a strong inclination thereto , can give the least credit or reputation to such vile insinuations , false surmizes and fables ( i do not say in the preface but in the reports that have been occasioned thereby ) wherein folly and malice rival one another , against that plain , open , uncontroulable evidence , which the non-conformists alwayes gave , and yet continue to give , of their faithful cordial adherence unto the protestant religion , and interest in the nation . and what now if in way of retaliation , a charge should be laid and mannaged against those of the episcopal way , that they should contribute their assistance , whether knowingly , or being deluded , ( it is all one ) to the introduction of popery ; would not all things be cast into an admirable posture amongst us , for an opposition thereunto ? but let none mistake nor deceive themselves , neither the past sufferings of the non-conformists , nor their present hopes of liberty , nor the reproaches cast upon them , shall shake them in their resolutions for a conjunction with all sincere protestants , in the preservation of their religion , and opposition unto all popish designs whatever . and ( to speak with modesty enough ) as they have hitherto in all instances of zeal and duty for the preservation of the protestant religion , been as ready and forward as any other sort of men , so whatever may befall them , however they may be traduced , or falsly accused , they do and will continue in giving the highest security , that conscience , profession , principles , interest , and actions can give , of their stability in the same cause . onely they desire to be excused , if they make not use of this notable engine for opposing of popery , namely , the stirring up ( at this present time ) of jealousies , fears and animosities amongst protestants , which others judge serviceable unto that end. but that which animates all these insinuations , charges and reports , is our thankful acceptance of the indulgence granted by his majesty by a publ●que declaration some years ago ; whereby it should seem the papists thought to make some advantage , though they were deceiv'd in their expectation . i must needs say that whatever be the true case in reference thereto in point of law , that in my judgment it scarcely answereth that loyalty and regard unto his majesties honour , which some men profess , when all his actions are suited to their interests , to continue such outcries about that which was his own sole act by the advice of his counsel . we did indeed thankfully accept and make use of this royal favour ; and after that for so many years we had been exposed to all manner of sufferings and penalties , whereby multitudes were ruined in their estates , and some lost their lives , and that without hopes of any remission of severity from the parliament that then sate , by their mistake of the true interest of the kingdom , wherein alone they did not miss it , we were glad to take a little breathing space from our troubles , under his majesties royal protection , design'd onely as an expedient ( as was usual in former times ) for the peace and prosperity of the kingdome , until the whole matter might be settled in parliament . and if this were a crime habetis confitentem reum as to my part . but because i know my self herein peculiarly reflected on , i do avow , that never any one person in authority , dignity or power in the nation , nor any one that had any relation unto publick affairs , nor any from them , papist or protestant , did once speak one word to me , or advise with me , about any indulgence or toleration to be granted unto papists ; i challenge all the world who are otherwise minded , to intermit their service for a season unto the great false accuser , and prove the contrary if they can ; the persons are sufficiently known , of whom they may make their enquiry . but i can cast this also , into the same heap or bundle of other false surmizes and reports , concerning me almost without number ; which it would be a wonder that some men should pretend to believe and divulge as they have done , if we were bound to judge that their charity and prudence were proportionable unto their dignities and promotions . these things must be , whilst interest , with hopes and fears , vain love , and hatred thence arising , do steer the minds of men. but what if we have not design'd the prevalence or introduction of popery , yet being a company of silly fellows , we have suffered our selves to be wheadled by the jesuites , to be active for the cutting of our own throats ; for we are full well satisfied , that we should be the very first who should drink of the cup of their fury , could they ruine the protestant interest in england . and into such an unhappy posture of affairs are we fallen , that whereas it is evident we do nothing for the promotion of popery , but only , pray against it , preach against it , write against it , instruct the people in principles of truth whereon to avoid it ; and cordially joyn with all true protestants in the opposition of it , wherein we are charged with an excess that is like to spoil all ; yet these crafty blades know how to turn it all unto their advantage . as it should seem therefore there remaines nothing for non-conformists to do in this matter ; but to bind themselves hand and foot , and give themselves up unto the power of the papists ; for all they do against them , doth but promote their interest . but this i am perswaded they will be greatly unwilling unto , unless they are well assured , that their episcopal friends will be more ready to expose themselves to hazard for their preservation and deliverance , then yet they have reason to expect that they will. but for my part i was a long time since taught an expedient by an eminent personage for the freeing my self from any inclination to a compliance with popery , and that in the instance of himself . for being in ireland when there was in former dayes , a great noise about reconciliation ; a person of his own order and degree in the court of england , wrote unto him to inform him , of a report , that he was enclin'd to a reconciliation with popery , or a compliance on good terms with the church of rome ; and withal desired him , that if it were so , he would communicate unto him the reason of his judgment . but that great and wise personage , understanding full well whereunto these things tended , returned no answer but this onely ; that he knew no reason for any such report ; for he was sure , that he believed the pope to be antichrist , which put an absolute period unto the entercourse . and i can insist on the same defensative , against forty such arguments as are used to prove us compliant with the papal interest ; and so i believe can all the non-conformists . and if this be not enough i can for my part subscribe unto the conclusion which that most eminent champion of the ptotestant religion in england , namely whitaker , gives unto his learned disputation about antichrist ; igitur ( saith he ) sequamur praeeuntem spiritum sanctum , & libere dicamus , defendamus , clamemus , & per eum qui vivit in aeternum juremus , pontificem romanum esse antichristum . if this will not suffice , we know better how to spend our remaining houres of life and peace , then in contending about impertinent stories and surmizes , exhal'd by wit and invention out of the bogge of secular interest . and shall therefore only assure those by whom we are charged , in the pulpit , or coffee-houses ; or from the press , to countenance the promotion of the papal interest in the nation , that as they deal unjustly with us herein , and weaken the protestant interest what lies in them ; so let them and others do and say what they please , nothing shall ever shake us in our resolution by the help of god , to abide in a firm conjunction with all sincere protestants for the preservation of our religion , and in opposition to the papists ; yea that we would do so with our lives at the stake , if there were none left to abide in the same testimony but our selves ; but if they think that there is no way for us to be serviceable against popery , but by debauching our consciences with that conformity which they prescribe unto us , we beg their pardon , we are 〈…〉 mind . the preface . an examination of the general principles of dr. stillingfleet's book of the unreasonableness of separation . the differences and contests among professed christians about the nature , power , order , rule and residence of the gospel church state , with the interest of each dissenting party therein , have not only been great , and of long continuance , but have also so despised all ways and means of allaying or abatement , that they seem to be more and more enflamed every day ; and to threaten more pernicious consequents , then any they have already produced ; which yet have been of the worst of evils that the world for some ages hath groaned under . for the communion , so much talked of , amongst churches , is almost come only , unto an agreement and oneness in design for the mutual and forcible extermination of one another ; at least this is the professed principle of them who lay the loudest claim to the name and title , with all the rights and priviledges of the church ; nor are others far remote from the same design , who adjudge all who dissent from themselves , into such a condition , as wherein they are much inclined to think it meet they should be destroyed . that which animates this contest , which gives it life and fierceness , is a supposed enclosure of certain priviledges and advantages spiritual and temporal , real or pretended , unto the church-state contended about . hence most men seem to think that the principal , if not their only concernment in religion , is , of what church they are ; so as that a dissent from them , is so evil , as that there is almost nothing else that hath any very considerable evil in it . when this is once well riveted in their minds by them whose secular advantages lye in the enclosure , they are in a readiness to bear a share in all the evils that unavoidably ensue on such divisions . by this means among others , is the state or condition of christian religion as unto its publick profession , become at this day so deplorable as cannot well be expressed . what with the bloody and desolating wars of princes and potentates , and what with the degeneracy of the community of the people from the rule of the gospel in love , meekness , self-denial , holiness , zeal , the universal mortification of sin , and fruitfulness in good works , the profession of christianity is become but a sad representation of the vertues of him who calls out of darkness into his marvellous light. neither doth there seem at present to be any design or expectation in the most for the ending of controversies about the church , but force and the sword ; which god forbid . it is therefore high time that a sober enquiry be made whether there be any such church state of divine institution as those contended about . for if it should appear upon trial , that indeed there is not , but that all the fierce digladiations of the parties at variance , with the doleful effects that attend them , have proceeded on a false supposition , in an adherence whereunto they are confirmed by their interests , some advances may be made towards their abatement . however if this may not be attained , yet directions may be taken from the discovery of the truth , for the use of them who are willing to be delivered from all concernment in these fruitless endless contests , and to reduce their whole practice in religion unto the institutions , rules , and commands of our lord jesus christ. and where all hopes of a general reformation seem to fail , it savours somewhat of an unwarrantable severity , to forbid them to reform themselves who are willing so to do ; provided they admit of no other rule in what they so do , but the declaration of the mind of christ in the gospel , carrying it peaceably towards all men , and firmly adhering unto the faith once delivered unto the saints . to make an entrance into this enquiry , the ensuing discourse is designed . and there can be no way of the mannagement of it , but by a diligent impartial search into the nature , order , power and rule of the gospel church state , as instituted , determined and limited by our lord jesus christ and his apostles . when we depart from this rule , so as not to be regulated by it , in all instances of fact , or pleas of right that afterwards fell out , we fall into the confusion of various presumptions , suited unto the apprehensions and interests of men , imposed on them from the circumstances of the ages wherein they lived . yet is it not to be denied , but that much light into the nature of apostolical institutions , may be received from the declared principles and practices of the first churches for the space of years , or thereabouts . but that after this the churches did insensibly depart in various degrees from the state , rule , and order , of the apostolical churches , must i suppose be acknowledged by all those who groan und●r the final issue of that gradual degeneracy in the papal antichristian tyranny . for rome was not built in a day , nor was this change introduced at once , or in one age , nor were the lesser alterations which began this declension , so prejudicial unto the being , order , and purity of the churches , as they proved afterwards , through a continual additional encrease in succeeding ages . having affirmed something of this nature in my brief vindication of the nonconformists from the guilt of schisme , the reverend dr. stillingfleet in his late treatise entitled , the vnreasonableness of separation , doth not only deny it , but reflects with some severity upon the mention of it ; part . sect. . pag. , , &c. i shall therefore on this occasion reassume the consideration of it , although it will be spoken unto also , afterwards . the words he opposeth are these ; it is possible that an impartial account may ere long be given of the state and ways of the first churches , after the decease of the apostles , wherein it will be made to appear how they did insensibly deviate in many things from the rule of their first institution ; so as that though their mistakes were of small moment , and not prejudicial unto their faith and order , yet occasion was administred unto succeeding ages to encrease those deviations , until they issued in a fatal apostacy ; i yet suppose these words inoffensive , and agreeable unto the sentiments of the generality of protestants . for , . unto the first churches after the apostles , i ascribe nothing but such small mistakes as did no way prejudice their faith or order . and that they did preserve the latter as well as the former , as unto all the substantial parts of it , shall be afterwards declared . nor do i reflect any more upon them , then did hegesippus in eusebius , who confines the virgin purity of the church unto the days of the apostles ▪ lib. . cap. . the greater deviations which i intend , began not until after the end of the second century . but , . to evince the improbability of any alteration in church rule and order , upon my own principles , he intimates both here and afterwards , that my judgment is that the government of the church was democratical , and the power of it in the people in distinction from its officers ; which is a great mistake ; i never thought , i never wrote any such thing . i do believe that the authoritative rule , or government of the church , was , is , and ought to be in the elders and rulers of it , being an act of the office-power committed unto them by christ himself . howbeit my judgment is , that they ought not to rule the church , with force , tyranny , and corporal penalties , or without their own consent , whereof we shall treat afterwards . there are also other mistakes in the same discourse which i shall not insist upon . . this therefore is that which he opposeth , namely , that there was a deviation in various degrees , and falling of from the original institution , order , and rule of the church , until it issued in a fatal apostasie . this is that which on the present occasion must be further spoken unto ; for if this be not true , i confess there is an end of this contest , and we must all acquiesce in the state , rule , and order , that was in the church of rome before the reformation . but we may observe something yet farther in the vindication and confirmation of this truth , which i acknowledge to be the foundation of all that we plead for in point of church reformation . as . that the reasons and arguings of the doctor in this matter , the necessity of his cause compelling him thereunto , are the same with those of the papists about the apostacy of their church , in faith , order , and worship , wherewith they are charged ; namely , when , where , how was this alteration made , who made opposition unto it ; and the like . when these enquiries are multiplyed by the papists , as unto the whole causes between them and us , he knows well enough how to give satisfactory answers unto them , and so might do in this particular unto himself also ; but i shall endeavour to ease him of that trouble at present . only i must say that it is fallen out somewhat unexpectedly , that the ruins of the principle bulwark of the papacy , which hath been effectually demolished by the writings of protestants of all sorts , should be endeavoured to be repaired by a person , justly made eminent by his defence of the protestant religion against those of the church of rome . . but it may be pleaded , that although the churches following the first ages , did insensibly degenerate from the purity and simplicity of gospel faith and worship , yet they neither did nor could do so , from an adherence unto , and abiding in their original constitution ; or from the due observation of church order , rule , and discipline , least of all could this happen in the case of diocesan episcopacy . i answer ; . that as unto the original of any thing that looks like diocesan episcopacy , or the pastoral relation of one person of a distinct order from presbiters , unto many particular compleat churches with officers of their own , with power and jurisdiction in them and over them , unto the abridgement of the exercise of that right and power unto their own edification , which every true church is entrusted withal by jesus christ , it is very uncertain , and was introduced by insensible degrees , according unto the effectual working of the mistery of iniquity . some say , that there were two distinct orders , namely , those of bishops and presbyters , instituted at first , in all churches planted by the apostles ; but as the contrary may be evidently proved , so a supposition of it , would no way promote the cause of diocesan episcopacy , until those who plead for it have demonstrated the state of the churches wherein they were placed , to be of the same nature with those now called diocesan ; wherefore this hypothesis begins generally to be deserted , as it seems to be by this author . others suppose that immediately upon , or at , or after the decease of the apostles , this new order of bishops was appointed to succeed the apostles in the government of the churches , that were then gathered or planted . but how , when , or by whom , by what authority , apostolical and divine , or ecclesiastical only and humane , none can declare ; seeing there is not the least footstep of any such thing either in the scripture or in the records that remain of the primitive churches . others think this new order of officers , took its occasional rise , from the practice of the presbyters of the church at alexandria , who chose out one among themselves constantly to preside in the rule of the church , and in all matters of order , unto whom they ascribed some kind of preheminence and dignity , peculiarly appropriating unto him the nam● of bishop . and if this be true as unto matter of fact , i reckon it unto the beginnings of those less harmful deviations from their original constitution ; which i assigned unto primitive churches ; but many additions must be made hereunto , before it will help the cause of diocesan episcopacy . what other occasions hereof were given or taken , what advantages were made use of to promote this alteration , shall be touched upon afterwards . . why may not the churches be supposed to have departed from their original constitution , order , and rule , as well as from their first faith and worship , which they did gradually in many successive ages , until both were utterly corrupted . the causes , occasions , and temptations leading unto the former , are to the full as pregnant as those leading unto the latter . for . there was no vicious corrupt disposition of mind , that began more early to work in church officers , nor did more grow and thrive in the minds of many , then ambition , with desire of preheminence , dignity , and rule . it is not to be supposed that diotrephes was alone in his desire of ●reheminence , nor in the irregular actings of his unduly ●ssumed authority . however we have one signal instance in him , of the deviation that was in the church with him , from the rule of its original constitution . for he prevailed so far therein , as by his own single episcopal power to reject the authority of the apostles , and to cast them out of the church , who complyed not with his humour . how effectually the same ambition wrought afterwards , in many others possessing the same place in their churches with diotrephes , is sufficiently evident in all ecclesiastical histories . it is far from being the only instance of the corruption of church order and rule , by the influence of this ambition , yet it is one that is pregnant , which is given us by am●rose , for saith he , ecclesia ut synagoga , seniores habu●● ▪ quorum sine consilio nihil agebatur in ecclesia ; quod qua negl●gentia obsoleverit nescio , nisi forte doctorum desidia , aut magis superbia , dum soli volunt aliquid videri . in . ad timoth. cap. . it seems there was some alteration in church rule and order in his time , whose beginning and progress he could not well discover and trace , but knew well enough , that so it was then come to pass . and if he who lived so near the times wherein such alterations were made , could not yet discover their first insinuation , nor their subtle progress , it is unreasonable to exact a strict account of us in things of the same nature , who live so many ages after their first introduction . but this he judgeth , that it was the pride or ambition of the doctors of the church , which introduced that alteration in its order . whereas therefore we see in the event , that all deviations from the original constitution of churches , all alterations in their rule and order , did issue in a compliance with the ambition of church rulers , as it did in the papal church ; and this ambition was signally noted as one of the first depraved inclinations of mind that wrought in ecclesiastical rulers , and which in the fourth and fifth centuries openly proclaimed itself unto the scandal of christian religion , there was a greater disposition in them unto a deviation from the original institution , rule , and order of the church , no way suited unto the satisfaction of that ambition , then unto a defection from the purity of faith and worship , which yet also followed . . as the inclination of many lay towards such a deviation , so their interests lead them unto it , and their temptations cast them upon it . for to acknowledge the truth unto our author and others , the rule and conduct of the church , the preservation of its order and discipline according unto its first institution , and the directions given in the scripture about it , are according unto our apprehension of these things , a matter so weighty in itself , so dangerous as unto its issue , attended with so many difficulties , trials and temptations , laid under such severe interdictions of lordly power , or seeking either of wealth or dignity , that no wise men will ever undertake it , but meerly out of a sense of a call from christ unto it , and in compliance with that duty which he owes unto him . it is no pleasant thing unto flesh and blood , to be ingaged in the conduct and oversight of christs volunteers , to bear with their manners , to exercise all patience towards them in their infirmities and temptations , to watch continually over their walkings and conversation , and thereon personally to exhort and admonish them all , to search diligently and scrupulously into the rule of the scripture for their warranty in every act of their power and duty ; under all their weaknesses and miscarriag●s , continuing an high valuation of them , as of the flock of god , which he hath purchased with his own blood , with sundry other things of the like kind , all under an abiding sense , of the near approach of that great account which they must give of the whole trust and charge committed unto them , before the judgment seat of christ ; for the most part peculiarly exposed unto all manner of dangers , troubles , and persecutions , without the least encouragement from wealth , power , or honour . it is no wonder therefore if many in the primitive times , were willing gradually to extricate themselves out of this uneasie condition , and to embrace all occasions and opportunities of introducing insensibly another rule and order into the churches , that might tend more unto the exaltation of their own power , authority , and dignity , and free them in some measure , from the weight of that important charge , and continual care with labour , which a diligent and strict adherence unto the first institution of churches , and rules given for their order and government , in the scripture , would have obliged them unto . and this was done accordingly ; until in the fourth and fifth centuries and so onward , the bishops under various titles , began by their arbitrary rules and canons , to dispose of the flock of christ , to part and divide them among themselves , without their own knowledge or consent , as if they had conquered them by the sword . this bishop shall have such a share and number of them under his power , and that other so many ; so far shall the jurisdiction of one extend , and so far that of another , was the subject of many of their decrees and laws , for the rule of the church . but yet neither did they long keep within those bounds and limits which their more modest ambition had at first prescribed unto them ; but took occasion from these beginnings to contend among themselves , about preheminence , dignity and power , in which contest , the bishop of rome at length remained master of the field , thereby obtaining a second conquest of the world. . that there was such a gradual deviation from the original institution of churches , their order and rule , is manifest in the event . for the change became at length as great as the distance is between the gospel and the rule of christ over his church , on the one hand , and the canon law with the pope or antichrist set over the church on the other . this change was not wrought at once , not in one age , but by an insensible progress even from the days of the apostles unto those dark and evil times wherein the popes of rome were exalted into an absolute tyranny over all churches unto the satiety of their ambition . for . this mistery of iniquity began to work in the days of the apostles themselves , in the suggestions of satan and the lusts of men , though in a manner latent and imperceptible unto the wisest and best of men. for that this mistery of the iniquity consisted in the effectual workings of the pride , ambition , and other vices of the minds of men , excited , enticed , and guided , by the craft of satan , until it issued in the idolatrous persecuting state of the church of rome , wherein all church rule , order , and worship of divine institution was utterly destroyed or corrupted , we shall believe , until we see an answer given unto the learned writings of all sorts of protestants whereby it hath been proved . these things are sufficient to vindicate the truth of the assertion which the doctor opposeth , and to free it from his exceptions . but because , as was observed before , the supposition hereof , is the foundation of all our present contests about church order and rule , i shall yet proceed a little farther in the declaration of the way and manner whereby the apostacy asserted was begun , and carried on . and i shall not herein insist on particular instances , nor make a transcription of stories out of antient writers , giving evidence unto the truth , because it hath been abundantly done by others , especially those of magdeburg in the sixth and seventh chapters of their centuries , unto whose observations many other learned men have made considerable additions ; but i shall only treat in general of the causes , ways and manner , of the beginning and progress of the apostacy or declension of churches from their first institution , which fell out in the successive ages after the apostles especially after the end of the second century , until when , divine institutions as unto the substance of them , were preserved entire . decays in any kind even in things natural and political , are hardly discernable but in and by their effects . when an hectick distemper befalls the body of any man , it is oftimes not to be discerned until it is impossible to be cured . the roman historian gives this advice unto his readers ; after he hath considered the ways and means whereby the empire came to its greatness ; labente deinde disciplina velut dissidentes primo mores sequatur animo ; deinde ut magis magisque lapsi sint , tum ire caeperint praecipites , donec ad haec tempora , anibus nec vitia nostra , nec remedia pati possumus , periculu● est . liv. praefat. his words do not give us a more graphical description of the rise and decay , as unto vertue and vice , of the roman empire , then of the roman church , as unto its rise ▪ by holiness and devotion , and its ruine by sensuality , ambition , the utter neglect of the discipline of christ , and superstition . but yet let any man peruse that historian who wrote with this express design , he shall hardly fix upon many of those instances whereby the empire came into that deplorable condition , wherein it was not able to bear its distempers nor its cure , such as was the state of the church before the reformation . but besides the common difficulty of discovering the beginnings and gradual progression of decays , declensions and apostacy , those which we treat of were begun and carried on in a mysterious manner , that is , by the effectual working of the mystery of iniquity . as this almost hid totally the work of it , from the ages wherein it was wrought , so it renders the discovery of it now accomplished , the more difficult . passengers in a ship setting out to sea , oftimes discern not the progressive motion of the ship ; yea , for a while the land rather seems to to move from them , then the vessel wherein they are from it . but after a season the consideration of what distance they are at from their port , gives them sufficient assurance of the progress that hath been made . so is this declension of the churches from their primitive order and institution , is discoverable , rather by measuring the distance between what it left , and what it arrived unto , then by express instances of it . but yet is it not altogether like unto that of a ship at sea , but rather unto the way of a serpent on a rock , which leaves some slime in all its turnings and windings , whereby he may be traced . such marks are left on record , of the serpentine works of this mystery of iniquity , as whereby it may be traced , with more or less evidence from its original interests unto its accomplishment . the principal promoting causes of this defection on the part of men , were those assigned by st. ambrose in one instance of it , namely , the negligence of the people , and the ambition of the clergy . i speak as unto the state , rule , discipline and order of the church ; for as unto the doctrine and worship of it , there were many other causes and means of their corruption , which belong not unto our present purpose . but as unto the alterations that were begun and carried on in the state , order , and rule of the church , they arose from those springs of negligence on the one hand , and ambition on the other , with want of skill and wisdom to mannage outward occurrences and incidencies , or what alteration fell out in the outward state and condition of the church in this world. for hence it came to pass , that in the accession of the nations in general unto the profession of the gospel , church order was suited and framed unto their secular state , when they ought to have been brought into the spiritual state and order of the church , leaving their political state entire unto themselves . herein i say did the guides of the church certainly miss their rule and depart from it , in the dayes of constantine the emperour and afterwards under other christian emperours , when whole towns , cities , yea and nations offered at once to joyn themselves unto it . evident it is , that they were not wrought hereunto by the same power , nor induced unto it , on the same motives , or lead by the same means with those who formerly under persecution were converted unto the faith of our lord jesus christ. and this quickly manifested itself in the lives and conversations of many , yea of the most of them . hence those which were wise , quickly understood , that what the church had got in multitude and number , it had lost in the beauty and glory of its holy profession . chrysostome in particular complains of it frequently , and in many places cries out , what have i to do with this multitude , a few serious believers are more worth than them all . however the guides of the church thought meet to receive them , with all their multitudes , into their communion , at least so far as to place them under the jurisdiction of such and such episcopal sees . for hereby , their own power , authority , dignity , revenues , were enlarged and mightily encreased . on this occasion , the antient primitive way of admitting members into the church being relinquished , the consideration of their personal qualifications , and real conversion unto god , omitted , such multitudes being received as could not partake in all acts and duties of communion with those particular churches , whereunto they were disposed , and being the most of them unfit to be ruled by the power and influence of the commands of christ on their minds and consciences , it was impossible but that a great alteration must ensue in the state , order , and rule of the churches , and a great deviation from their original institution . men may say that this alteration was necessary , that it was good , and useful , that it was but the accommodation of general rules unto especial occasions and circumstances ; but that there was an alteration hereon in all these things , none can with modesty deny . and this is enough unto my present design , being only to prove , that such alterations and deviations did of old fall out . neither ought we to cover the provoking degeneracy of the generality of christians , in the th . and th . centuries , with those that followed . the consideration of it , is necessary unto the vindication of the holy providence of god , in the government of the world , and of the faithfulness of christ in his dealing with his church . for there hath been no nation in the world which publickly received christian religion , but it hath been wasted and destroyed by the sword of pagan idolaters , or such as are no better then they . at first all the provinces of the western empire , were one after another made desolate by the pagan nations of the northern countreys ; who themselves did afterwards so turn christians , as to lay among them the foundation of anti-christianisme , rev. . , . the eastern empire comprehending the residue of the provinces that had embraced the christian religion , was first desolated in the chief branches of it , by the saracens , and at length utterly destroyed by the turks . and i pray god that the like fate doth not at this day hang over the reformed nations , as from their profession they are called . do we think that all this was without c●use ? did god give up his inheritance to the spoil of barbarous infidels , without such provocations , as the passing by whereof , was inconsistent with the holiness and righteousness of his rule ? it was not the wisdom , nor the courage , nor the multitude of the●r enemies , but their own sins , wickedness , superstition , and apostacy from the rule of gospel-order , worship and obedience , which ruined all christian nations . but to give farther evidence hereunto , i shall consider the causes aforementioned distinctly and apart . and the first of them is the negligence of the people themselves . but in this negligence i comprize both the ignorance , sloth , worldliness , decay in gifts and graces , with superstition in sundry instances , that in many of them were the causes of it . dr. stil . pleads that it is very unlikely that the people would forego their interest in the government of the churches , if ever they had any such thing , without great noise and trouble . for , saith he , government is so nice and tender a thing , that every one is so much concerned for his share in it , that men are not easily induced to part with it . let us suppose the judgement of the church to have been democratical at first , as dr. o. seems to do , is it probable that the people would have been wheadled out of the sweetness of government so soon , and made no noise about it ? pag. . his mistake about my judgment herein hath been marked before . no other interest or share in the government is ascribed by us unto the people , but that they may be ruled by their own consent , and that they may be allowed to yeild obedience in the church , unto the commands of christ and his apostles , given unto them for that end. this interest they neither did nor could forego , without their own sin and guilt , in neglecting the exercise of the gifts and graces which they ought to have had , and the performance of the duties whereunto they were obliged . but for any ingagement on their minds from the sweetness of government , wherein their concern principally consists in an understanding voluntary obedience unto the commands of christ , they had nothing of it . take also in general , government to be , as the government of the church is , meerly a duty , labour , and service , without those advantages of power , ease , dignity , and wealth , which have been annexed unto it ; and it will be hard to discover such a nicety or sweetness in it , as to oblige unto pertinacy in an adherence unto it . if the government of the church were apprehended to consist , in mens giving themselves wholly to the word and prayer , in watching continually over the flock ; in acurate carefulness to do and act nothing in the church but in the name and authority of christ , by the warranty of his commands , with a constant exercise of all gifts and graces of the holy spirit which they have received , in these and all other duties of their office , and that without the least appearance of domination , or the procuring of dignity , secular honours , and revenues thereby , it may be , a share and interest in it , would not be so earnestly coveted and sought after , as at present it is . nor is there any more pertinency in his ensuing supposal , of a change in the government of the congregational churches in london , in setting up one man to rule over them all and to appoint their several teachers , &c. p. . which could not be done without noise . it is in vain to fear it , non isto vivimus illic quo tu vere , modo . and impertinent in this case to suppose it . for it speaks of a suddain total alteration in the state , order and rule of churches to be made at once , whereas our discourse is of that which was gradual in many ages by degrees almost imperceptible . but yet i can give no security that the churches of our way , shall not in process of time , decline from their primitive constitution and order , either in their power and spirit , in faith and love , or in the outward practice of them , unless they continually watch against all beginnings and occasions of such declensions , and frequently renew their reformation ; or if it be otherwise , they will have better success then any churches in the world ever yet had , even those that were of the planting of the apostles themselves , as is manifested in the judgment that our lord jesus christ passed on them , rev. . and . the negligence of the people which issued in their unfitness to be disposed of and ruled according to the principles of the first constitution of church order , may be considered either as it gave occasion unto those lesser deviations from the rule , which did not much prejudice the faith and order of the churches , or as it occasioned greater alterations in the ensuing ages . and ( . ) the great , and perhaps in some things , excessive veneration which they had of their bishops or pastors , did probably occasion in them some neglect of their own duty . for they were easily induced hereon , not only implicitely to leave the mannagement of all church affairs unto them , but also zealously to comply with their mistakes . the church of smyrna giving an account of the martyrdom of holy polycarpus , tells us , that when he ascended the pile wherein he was to be burned , that he pulled off his own cloths , and endeavoured to pull off his shooes , which he had not done before , because the faithful strove among themselves who should soonest touch his body ; euseb. lib. . cap. . i think there can be no veneration due to a man , which was not so unto that great and holy person . but those who did so express it , might easily be induced to place too much of their religion , in an implicite compliance with them unto whom they are so devoted . hence a negligence in themselves as unto their particular duties did ensue . they were quickly far from esteeming it their duty to say unto their pastor or bishop , that he should take heed unto the ministry which he had received in the lord to fulfill it , as the apostle enjoyns the colossians to say to archippus their pastor ; chap. . . but begun to think that the glory of obsequious obedience , was all that was left unto them . and hence did some of the clergy begin to assume to themselves , and to ascribe unto one another , great swelling titles of honour , and names of dignity , ( amongst which the blasphemous title of his holiness was at length appropriated unto the bishop of rome ) wherein they openly departed from apostolical simplicity and gravity . but these things fell out after the writing of the epistle of clemens , of those of the church of vienna , and smyrna , wherein no such titles do appear . ( . ) many of the particular churches of the first plantations , encreasing greatly in the number of their members , it was neither convenient nor safe that the whole multitude should on all occasions come together as they did at first , to consult about their common concerns , and discharge the duties of their communion . for by reason of danger from their numerous conventions , they met in several parcels , as they had opportunity . herewith they were contented , unless it were upon the greater occasions of choosing their officers and the like , whereon the whole church met together . this made them leave the ordinary administration of all things in the church , unto the elders of it , not concerning themselves further therein , but still continuing members of the same particular church . it is altogether improbable what platina from damasus affirmes in the life of evaristus about the end of the first century , that he distributed the faithful at rome into distinct titles or parishes , with distinct presbyters of their own . for it is apparent that in those days wherein persecution was at its height , the meetings of believers were occasional , with respect unto their security , oft-times by night , sometimes in caves under the earth , or in deserted burial places , at best in private houses . and they had for what they did the example of the apostolical churches ; acts . , . acts . . chap. . , . chap. . . chap. . . chap. . . chap. . . instances of such meetings may be multiplyed , especially in the church of rome . and to manifest that they took this course upon necessity , when peace begun to be restored at any time unto them , they designed temples that might receive the whole multitude of the church together . the distribution mentioned into titles and parishes , began a long time after , and in very few places within years . in this state , it is easie to conceive what alterations might fall out in some churches from their primitive order , especially how the people might desert their diligence and duty in attending unto all the concerns of the church . and if those things which the apostles wrote unto them in their epistles , the instructions , directions and commands , how in all things they should act and deport themselves in the church , be esteemed to be obligatory in all ages , i cannot see how after the second century they were much complyed withal , unless it were in the single instance of choosing their own officers or rulers . but secondly ; after these there ensued greater occasions of greater variations from the primitive institution and order of the churches , on the part of the people . for . such numbers of them were received into a relation unto particular churches , as was inconsistent with the ends of their institution , and the observance of the communion required in them , as will afterwards appear . and the reliefes that were invented for this inconveniency in distinct conventions , supplyed with the administration of the word and sacrament from the first church , or by stated titles , did alter the state of the church . among those multitudes which were added unto the churches , especially in the fourth century , many , if not the most , did come short inexpressibly in knowledge , gifts , grace , holiness , and uprightness of conversation , of the primitive , christians , as the writers of that age complain . and being hereby uncapable of walking according unto the order , rule , and discipline of the apostolical churches , there seemed to be a necessity of another rule , of other ways and means , for their government , without their own concurrence or consent , then what was at first appointed , which were gradually introduced ; whence the original of a multitude of those canons , which were arbitrarily invented afterwards for their rule and government is to be derived . and it may be made to appear that the accommodation of the rule , yea and of the worship of the church in the several ages of it , unto the ignorance , manners , and inclinations of the people , who were then easily won unto the outward profession of christian religion , was one means of the ruine of them both , until they issued in downright tyranny and idolatry . but much more of the cause of the deviation of the churches from their primitive rule and order , is to be ascribed unto the ambition and love of preheminence in many of the clergy , or rulers of the churches ; but this is no place nor season to manifest this by instances , besides it hath been done by others . i shall therefore enquire only into one or two things in particular , which are of principal consideration in the declension of the churches from their primitive institution , order and rule . and . it is evident , that there was an alteration made in the state of the church as to its officers . for it issued at last in popes , patriarchs , cardinals , metropolitan , and diocesan bishops , who were utterly forreign unto the state and order of the primitive churches , and that for some ages . nor were these officers introduced into the church at one , or in one age , nor with the powers which they afterwards claimed and assumed unto themselves . it was done gradually in many succeeding ages , working by a design to accommodate the state of the church , unto the political state of the empire in the distribution of its government . . the beginnings of this great alteration were small , nor at all perceived in the days wherein they were first acted . nor is it agreed , nor as far as i see , will it ever be agreed among learned men , when first a disparity among the ordinary officers of the church , in order , degree or power did first begin , nor by what means it was brought about . the apostles were all equal among themselves , no one had either office or office-power above others . so were all the ordinary bishops and presbyters mentioned in the scripture , as shall be proved afterwards ; no intimation is given of any preheminence or superiority amongst them , of one over others . yet afterwards in the third and fourth centuries , much of that nature appears . it begins to be granted that the bishops and elders mentioned in the scripture were the same , and that there was no difference in name , office , or power , during the apostles times , which was the judgment of hierome , and our author seems to me to be of the same mind ; p. . but they say , that after the decease of the apostles there were some appointed to succeed them in that part of their office , which concerned the rule of many churches . and this they say was done for the prevention of schisme , but with ill success ; for as clemens affirms that the apostles foresaw that there would be strife and contention about episcopacy , even when it was confined unto its original order , because of the ambition of diotrephes and others like him ; so it became much more the cause of all sorts of disorders in schismes and heresies , when it began to exalt it self in dignity and reputation . the first express attempt to corrupt and divide a church , made from within itself , was that in the church of hierusalem , made by thebulis , because simon cleopas was chosen bishop , and he was refused ; euseb. lib. . cap. . the same rise had the schismes of the novatians and donatists , the heresies of arius and others . neither is there any thing certain in this pretended succession of some persons unto the apostles in that part of their office which concerns the rule of many churches by one overseer . no intimation of any such appointment by the apostles , or any of them , no record of the concurrence of the churches themselves , in and unto this alteration , can be produced . nor is there any analogy between the extraordinary power of every apostle over all churches , and care for them , and the ordinary power of a bishop over a small number , which lot or accident disposeth unto him . besides it cannot be proved , no instance can be given , or hath been for the space of years or until the end of the second century , of any one person who had the care of more churches than one committed unto him , or did take the charge of them on himself . but whereas this change did fall out and appears evidently so to have done in the fourth century , we may briefly enquire into the causes and occasions of it . churches were originally planted in cities and townes for the most part ; not absolutely , for the word was preached and churches gathered by the apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as clemens testifieth . in such cities there was but one church , whereunto all beleivers did belong . i mention this the rather because our present author who is pleased frequently to mistake my words and principles , affirms that the thing which i should have proved , is , that there were more churches at first planted in one city , than one . i know not why i should be obliged to do so , because i never said so . i do believe indeed that there may be more particular churches than one , in one city ; and that sometimes it is better that it should be so , then that all beleivers in the same city , should be kept up unto one congregation to the obstruction of their edification . but that there were originally or in the days of the apostles more churches than one , in any one city or town , i do wholly deny ; though i grant at the same time there were churches in villages also , as will appear afterwards . but though there was one church only in one town or city , yet all the believers that belonged unto that church , did not live in that city , but sundry of them in the fields and villages about . so justin martyr tells us , that on the first day of the week when the church had its solemn assemblies , all the members of it in the city and out of the country , the fields and villages about , met together in the same place . in process of time these believers in the country , did greatly encrease , by the means of the ministry of the city-church , which diligently attended unto the conversion of all sorts of men , with some extraordinary helps besides . but hereon the example of the apostles was overseen . for on this account of the conversion of many unto the faith , in the towns and villages of any province , they erected and planted new churches among them , not obliging them all unto that first church , from whence the word went forth for their conversion . but those who succeeded them , being hindred by many reasons which may be easily recounted , from thoughts of the multiplication of churches , chose rather to give the beleivers scattered up and down in the countrey , occasional assistance by presbyters of their own , than to dispose them into a chrch state and order . but after a while their number greatly encreasing , they were necessitated to supply them with a constant minist●y in several parcels or divisions . the ministers or elders thus disposed amongst them for their edification in the administration of the ordinances of the gospel , did still relate unto and depend upon that city first church , from whence they came . but the numbers of beleivers dayly encreasing and a succession of presbyters in their distinct assemblies being found necessary , they came to be called churches , though continuing in dependance both for a supply of officers and for rule , on the first or city church , whereunto they esteemed themselves to belong . this was the way and manner of the multiplication of christian assemblies throughout the roman empire . and hereby all the bishops of the first churches became by common consent to have a distinction from and preheminence above the presbyters that were fixed in the country , and a rule over those assemblies or churches themselves . and therefore when they met together in the council of nice , among the first things they decreed , one was , to confirm unto the bishops of the great cities , that power over the neighbouring churches which they had enjoyned from this occasional rise and constitution of them . hereby was a difference and distinction between bishops and presbiters , between mother and dependant churches , introduced , equally almost in all places , without taking any notice of the departure which was therein from the primitive pattern and institution . but these things fell out long after the days of the apostles , namely , in the third and fourth centuries , there being no mention of them before . but secondly ; there was another occasion of this alteration which took place before that insisted on . for in many of those city churches , especially when the number of beleivers much encreased , there were many bishops or elders who had the rule of them in common . this is plain in the scripture , and in the ensuing records of church affairs . and they had all the same office , the same power , and were of the same order . but after a while to preserve order and decency among themselves , and in all their proceedings , they chose one from among them , who should preside in all church affairs for orders sake , unto whom after a season , the name of bishop began to be appropriated . whether the rule they proceeded by herein , was to choose them unto this dignity who had been first converted unto the faith , or first called and ordained to be presbyters , or had respect unto the gifts and graces of those whom they chose , is not certain . but this way began in those churches , wherein some extraordinary officer , apostle , or evangelist had long resided . it cannot therefore be doubted but they had some design to represent hereby somewhat of the dignity of such an officer , and a resemblance of the continuance of his presence among them . and this i suppose fell out early in the churches , though without ground or warrant . and the principal pastors of other churches , which had not any great number of elders in them , yet quickly assumed unto themselves , the dignity which the others had attained . justin martyr in the account he gives of the church , its order , rule , worship , and discipline in his days , mentions one singular person in one church , whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who presided in all the affairs of the church , and himself administred all the sacred ordinances every lords day , unto the whole body of the church gathered and met , out of the city and the villages about . this was the bishop ; and if any one desired this office , he desired a good work , as the apostle speaks . whatever accessions were made unto the church , these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which were either the first converted to the faith , or the first ordained presbyters , or obtained their preheminence , non pretio , sed testimonio , as tertullian speaks , upon the account of their eminency in gifts and holiness , were yet quickly sensible of their own dignity and praelation , and by all means sought the enlargement of it , supposing that it belonged unto the honour and order of the church it self . under this state of things , the churches encreasing every day in number and wealth , growing insensibly more and more ( indies magis magisque decrescente disciplina ) into a form , and state exceeding the bounds of their original institution , and becoming unweildy as unto the pursuit of their ends unto mutual edification , it is not hard to conjecture how a stated distinction between bishops and presbyters did afterwards ensue . for as the first elder , bishop , or pastor , had obtained this small preheminence in the church wherein he did preside , and the assemblies of the villages about , so the mannagement of those affairs of the church , which they had in communion with others , was committed unto him , or assumed by him . this gave them the advantage of meeting in synods and councils afterwards , wherein they did their own business unto the purpose . hereon in a short time the people were deprived of all their interest in the state of the church , so as to be governed by their own consent , which indeed they also had rendred themselves unmeet to enjoy and exercise ; other elders were deprived of that power and authority which is committed unto them by christ ; and thrust down into an order or degree inferior unto that wherein they were originally placed ; new officers in the rule of the church , utterly unknown to the scripture and primitive antiquity , were introduced ; all charitable donations unto the church , for the maintenance of the ministry , the poor , and the redemption of captives , were for the most part abused , to advance the revenues of the bishops ; such secular advantages in honour , dignity and wealth were annexed unto episcopal sees , as that ambitious men shamefully contested for the attaining of them , which in the instance of the bloody conflict between the parties of damasus and vrsacius at rome , ammianus marcellinus an heathen doth greatly and wisely reflect upon . but yet all these evils were as nothing in comparison of that dead sea of the roman tyranny and idolatry , whereinto at last these bitter waters ran , and were therein totally corrupted . i thought also to have proceeded with an account of the declension of the churches from their first institution , in their matter , form and rule . ●ut because this would draw forth my discourse beyond my present intention , i shall forbear , having sufficiently vindicated my assertion in this one instance . it is no part of my design to give an answer at large unto the great volume that dr. still . hath written on this occasion ; much less to contend about particular sayings , opinions , the practises of this or that man , which it is filled withal . but whereas his treatise , so far as the merit of the cause is concerned in it , doth consist of two parts , the first whereof contains such stories , things , and sayings , as may load the cause and persons whom he opposeth with prejudices in the minds of others , in which endeavour he exceeds all expectation ; and what doth more directly concern the argument in hand ; i shall at the end of the ensuing discourse speak distinctly unto all that is material of the second sort , especially so far as is needful , unto the defence of my former vindication of the non-conformists from the guilt of schisme . for the things of the first sort wherein the doctor doth so abound both in his preface , and in the first part of his book , as to manifest himself ( i fear ) to be a little too sensible of provocation , ( for the actings of interest in wise men are usually more sedate ) i shall only oppose some general considerations unto them , without arguing or contending about particulars , which would be endless and useless . and whereas he hath gathered up almost every thing that hath been done , written or spoken , to the prejudice of the cause and persons whom he opposeth ( though frequently charged before ) adding the advantage of his style and method unto their reinforcement ; i shall reduce the whole unto a few heads which seem to be of the greatest importance . i shall leave him without disturbance unto the satisfaction he hath in his own love , moderation , and condescension , expressed in his preface . others may possibly call some things in it unto a farther account . but the first part of his book is cast under two heads ; . a commendation of the first reformers and their reformation , with some reflections upon all that acquiesce not therein , as though they esteemed themselves wiser and better than they . from this topick proceed many severe reflections and some reproaches . the other consists in a story of the rise and progress of separation from the church of england , with great miscarriages among them who first attempted it , and the opposition made unto them by those who were themselves non-conformists . the whole is closed with the difference and debate , between the divines of the assembly of the presbyterian way , and the dissenting brethren , as they were then called . concerning these things the discourse is so prolix , and so swelled with long quotations , that i scarce believe any man would have the patience to read over a particular examination of it ; especially considering how little the cause in hand is concerned in the whole story , whether it be told right or wrong , candidly or with a design to make an advantage unto the prejudice of others . i shall therefore only mark something with respect unto both these heads of the first part of the book , which if i mistake not will lay it aside from being of any use in our present cause . . as unto the first reformers and reformation in the days of king edward , the plea from them and it , which we have been long accustomed unto , is that they were persons , great , wise , learned , holy ; that some of them dyed martyrs ; that the work of the reformation was greatly owned and blessed of god ; and therefore our non-acquiescency therein , but desiring a farther reformation of the church , then what they saw and judged necessary , is unreasonable , and that what we endeavour therein , though never so peaceably , is schismatical . but , . none do more bless god for the first reformers , and the work they did , than we do ; none have an higher esteem of their persons , abilities , graces , and sufferings than we have ; none cleave more firmly to their doctrine , which was the life and soul of the reformation then we ; nor desire more to follow them in their godly design . they are not of us , who have declared that the death of king edward was an happiness or no unhappiness to the church of england , nor who have reflected on the reformation as needless , and given assurance that if it had not been undertaken , salvation might have been obtained safely enough in the church of rome ; nor were they of us who have questioned the zeal and prudence of the martyrs of those days in suffering . we have other thoughts concerning them , another kind of remembrance of them . . the titles assigned unto them , of wise , learned , holy , zealous , are fully answered by that reformation of the church , in its doctrine and worship , which god wrought by their ministry , so that none without the highest ingratitude can derogate any thing from them in these things . but it is no disparagement unto any of the sons of men , any officers of the church since the days of the apostles , first reformers , or those that followed them , to judge that they were not infallible , that their work was not absolutely perfect , like the work of god whereunto nothing can be added , nor ought taken away . wherefore , . we are not obliged to make , what they did , and what they attained unto , and what they judged meet as unto the government and worship of the church , to be our absolute rule , from which it should be our sin to dissent or depart . they never desired nor designed that it should be so ; for to do so , would have been to have cast out one papacy , and to have brought in another . and the arguments of the papists for their absolute adherence unto the men of their veneration , those who have been formerly of great reputation in their church , for learning , holiness , and devotion , are as forcible unto them , as any can be unto us for an adherence unto the first reformers in all things ; but yet are they not excused in their errors thereby . had we received a command from heaven to hear them in all things , it had altered the case , but this we have received only with respect unto jesus christ , and shall therefore in these things ultimately attend only unto what he speaks . and we have sundry considerations which confirm us in the use and exercise of that liberty wherewith christ hath made us free , to enquire our selves into our duty in these things , and to regulate our duty in them by his word , notwithstanding what was done by our first reformers . for , . they did not think themselves obliged , they did not think meet to abide within the bounds and limits of that reformation of the church , which had been attempted before them , by men wise , learned and holy , even in this nation . such was that which was endeavoured by wickliffe and his followers , in giving testimony whereunto many suffered martyrdom , and prepared the way unto those that were to come after . they approved of what was then done or attempted to be done for the substance of it ; yet esteemed themselves at liberty to make a further progress in the same work , which they did accordingly . surely such persons never designed their own judgment and practice to give boundaries unto all reformation for evermore ; or pretended that they had made so perfect a discovery of the mind of christ in all things belonging unto the rule and worship of the church ; as that it should not only be vain , but sinful to make any farther enquiries about it . some thought they were come unto the utmost limits of navigation , and discovery of the parts of the world , before the west-indies were found out . and some men when in any kind they know as much as they can , are apt to think there is no more to be known . it was not so with our reformers . . they did not at once make what they had done themselves to be a fixed rule in these things . for themselves made many alterations in the service book which they first composed ; and if they judged not their first endeavour to be satisfactory to themselves , they had no reason to expect their second should be a standing rule unto all future ages . nor did they so , but frequently acknowledged the imperfection of what they had done . . the first reformers , both bishops and others , both those who underwent martyrdom at home , and those who lived in exile abroad , differed among themselves in their judgments and apprehensions about those things , which are now under concest ; whereas they perfectly agreed in all doctrines of faith and gospel obedience . the publick records of these differences , do so remain as that they cannot modestly be denied , nor handsomly covered . and this must needs weaken the influence of their authority in the settlement of the church , which was an act only of the prevalent party among them . . they differed in these things from all other reformed churches , with whom they did absolutely agree in doctrine , and had the strictest communion in faith and love. for it is known that their doctrine which they owned and established , was the same with that of the churches abroad called particularly reformed in distinction from the lutherans . but as unto the state , rule , and order of the church they differed from them all . i press not this consideration unto the disadvantage of what they attained unto and established in the way of reformation , or in a way of preferring other churches above them ; but only to evidence that we have reason enough not to esteem our selves absolutely obliged unto what they did and determined , as unto all endeavours after any farther reformation . . in their reformation they avowedly proposed a rule and measure unto themselves , which was both uncertain , and in many things apparently various from the original rule of these things given by christ and his apostles , with the practice of the first churches . and this was the state and example of the church under the first christian emperours ; as our author confesseth . this rule is uncertain ; for no man living is able to give a just and full account of what was the state and rule of all the churches in the world in the reign of any one emperour , much less during the succession of many of them , continual alterations in the state or order of the church following one upon another . and that in those days there was a prevalent deviation from the original rule of church order , hath been before declared . we dare not therefore make them and what they did , to be our rule absolutely , who missed it so much in the choice of their own . . we may add hereunto the consideration of the horrid darkness which they newly were delivered from , the close adherence of some traditional prejudices unto the best of men in such a condition , the difficulties and oppositions they met withal as unto their whole work ; their prudence , as they judged it , in an endeavour to accommodate all things unto the inclinations , and desires of the body of the people , ( extreamly immersed in their old traditions , ) which might not be destructive unto their salvation , in heresie or idolatry ; all which could not but leave some marks of imperfection on their whole work of reformation . upon these and the like considerations it is , that we are enforced to assert the use of our own liberty , light and understanding , in the enquiring after and compliance with the true original state and order of evangelical churches , with our duty in reference thereunto , and not to be absolutely confined unto what was judged meet and practised in these things by the first reformers . and the truth is , if present interest and advantage , did not prevail with men to fix the bounds of all church reformation in what was by them attained and established , they would think it themselves a papal bondage to be bound up absolutely unto their apprehensions , from a confinement whereunto in sundry other things , they declare themselves to be at an absolute liberty . wherefore neither we nor our cause are at all concerned in the rhetorical discourse of dr. still . concerning the first reformers and their reformation ; neither do we at all delight in reflecting on any of the defects of it , desiring only the liberty avowed on protestant principles , in the discharge of our own duty . nor secondly ; are we any more concerned in the long story that ensues about the rise and progress of separation from the church of england , with the mistakes of some in principles , and miscarriages in practise , who judged it their duty to be separate . for as in our refraining from total communion with the parochial assemblies of the church of england , we proceed not on the same principles , so we hope that we are free from the same miscarriages with them , or any of an alike nature . but it is also certain , that after the great confusion that was b●ought on the whole state and order of the church , under the roman apostacy , many of those who attempted a reformation ; fell into different opinions and practises in sundry things , which the papists have made many a long story about . we undertake the defence only of our own principles and practises according unto them . nor do we esteem our selves obliged to justifie or reflect on others . and it were no difficult task , to compose a story of the proceedings of some in the church of england with reference unto these differences , that would have as ill an aspect as that which is here reported . should an account be given of their unaccountable rigor and severity , in that , through so many years , yea ages , they would never think of the least abatement of their impositions , in any one instance , though acknowledged by themselves indifferent , and esteemed by others unlawful ; although they saw what woful detriment arose to the churches thereby ; yea , how instead thereof they did to the last of their power , make a progress in the same course , by attempting new canons to enflame the difference , and encreased in severities towards all dissenters ; should an account be given of the silencings , deprivings , imprisonings , by the high commission court , and in most of the diocesses of the kingdom , of so great numbers of godly , learned , faithful , painful ministers , to the unspeakable disadvantage of the church and nation , with the ruine of the most of them and their families ; the representation of their names , qualifications , evident usefulness in the ministry , with the causes of their sufferings , wherein the observance of some ceremonies was openly preferred before the edification of the church , and a great means of the conversion of souls ; would give as ill a demonstration of christian wisdom , love , moderation , condescension , zeal for the propagation of the gospel , as any thing doth , on the other hand , in the history before us . it would not be omitted on such an occasion to declare what multitudes of pious , peaceable protestants , were driven by their severities to leave their native country , to seek a refuge for their lives and liberties , with freedom for the worship of god in a wilderness in the ends of the earth ; and if it be said that what some did herein , they did in discharge of the duties of their office ; i must say , i shall hardly acknowledge that office to be of the institution of christ , whereunto it belongs in a way of duty , to ruine and destroy so many of his disciples , for no other cause but a desire and endeavour to serve and worship him , according unto what they apprehend to be his mind revealed in the gospel . should there be added hereunto , an account of the administration of ecclesiastical discipline in the courts of chancellors , commissaries , officials , and the like , as unto the authority , and causes with the way and manner of their proceedings , in the exercise of their jurisdiction , with the woful scandals that have been given thereby , with an addition of sundry other things which i will not so much as mention ; i suppose it would as much conduce unto peace and reconciliation among protestants , as the story here given us by our author . but setting aside the aggravations of things gathered out of controversial writings , ( wherein few men do observe the due rules of moderation , but indulge unto themselves the liberty of severe censures and sharp reflections on them they do oppose ) the sum and truth of the story concerning these things may be reduced into a narrow compass . for . it is certain that from the first dawning of the reformation in this nation , there were different apprehensions among them that jointly forsook the papacy as unto its doctrine and worship , about the state , rule , order , and discipline of the church , with sundry things belonging unto its worship also ; i suppose this will not be denyed . . there doth not remain any record , of a due attempt and endeavour for the composing these differences before one certain way was established by those in power . and whereas the state and condition wherein they were at that time , from the confusions about religion that were then abroad , and the pertinaciousness of the generality of the people in an adherence unto their old ways and observances in religion , with a great scarcity in able ministers , the greatest part of the bishops and clergy disliking the whole reformation , they found themselves as they judged necessitated to make as little alteration in the present state of things as was possible , so as to keep up an appearance of the same things in the church , which had been in former use . on these grounds the state and rule of the church was continued in the same form and posture that it was before under the papacy , the authority of the pope only being excluded , and the power of disposal of ecclesiastical affairs usurped by him , declared to be in the king. so also in imitation of that book of worship and service which the people had been accustomed unto , another was established , with the ceremonies most obvious unto popular observation . . this order was unsatisfactory unto great numbers of ministers and others , who yet considering what the necessity of the times did call for , did outwardly acquiesce in it , in several degrees , in hopes of a farther reformation in a more convenient season . nor did they cease to plead and press for it by all quiet and peaceable meanes ; abstaining in the mean time , from the use of the ceremonies , and full compliance with episcopal jurisdiction . . hereon those who were for the establishment , having secured their interests therein , and obtained power , began after a while to oppress , excommunicate , silence , deprive , and imprison those who dissented from them , and could not come up unto a full practical compliance with their institutions and rules . yet the generality of those so silenced and deprived , abode in privacy under their sufferings , hoping for a reformation at one time or another , without betaking themselves unto any other course for the edification of themselves or their people . . after sundry years , some men , partly silenced and deprived , as unto their ministry , and partly pursued with other censures and penalties began to give place unto severe thoughts of the church of england and its communion , and withdrawing themselves into forreign parts openly avowed a separation from it . and if the extremities which many had been put unto for their meer dissent and nonconformity unto the established rule , which with a good conscience they could not comply with , were represented , it might , if not excuse , yet alleviate the evil of that severity in separation which they fell into . . but hereon a double inconvenience , yea , evil did ensue , whence all the advantages made use of in this story , to load the present cause of the nonconformists , did arise . for ( . ) many of those who refused to conform unto the church in all its constitutions , yet thought it their duty to wait quietly for a national reformation , thinking no other possible , began to oppose and write against them , who utterly separated from the church , condemning its assemblies as unlawful . and herein , as the manner of men is on such occasions , they fell into sharp invectives against them , with severe censures and sentences concerning them and their practice . and ( . ) those who did so separate , being not agreed among themselves , as unto all principles of church-order , nor as unto the measures of their separation from the church of england , there fell out differences and disorders among them , accompanied with personal imprudencies and miscarriages , in not a few . neither was it ever scarcely otherwise among them who first attempted any reformation , unless like the apostles they were infallibly guided . these mutual contests which they had among themselves , and with the nonconformists who abode in their private stations in england , with their miscarriages also , were published unto the world , in their own writings and those of their enemies . hinc omnis pendet lucilius . these were the things that gave advantage unto , and are the substance of the history of our author concerning separation ; wherein all i can find unto our present instruction is , that iliacos intra muros peccatur & extra ; there are and ever were sins , faults , follies , and miscarriages among all sorts of men ; which might be farther evidenced by recounting on the other hand , what were the ways , acts and deeds at the same time of those by whom the others were cast out and rejected . and whereas it was the design of the reverend author , to load the cause and persons of the present nonconformists with prejudice and contempt , it is well fallen out , in the merciful disposal of things towards and amongst us , by the providence and grace of god , that he is forced to derive the principal matter of his charge , from what was done by a few private persons , three or fourscore years agoe and more , in whose principles and practises we are not concerned . and as for the difference that fell out more lately among the divines in the assembly at westminster , about the ways , means , and measures of reformation and mutual forbearance , which he gives us a large account of in a long transcription out of their writings , i must have more health , and strength and leisure than now i have , ( which i look not for in this world ) before i esteem my self concerned to ingage in that contest , or to apologize for the one side or other . the things in agitation between them , had no relation unto or present dissent from the church of england , being here insisted on meerly to fill up the story , with reference unto the general end designed . neither to my knowledge did i ever read a book , wherein there was a greater appearance of diligence in the collection of things , words , sayings , expressions , discourses unto other ends , which might only cast odium on the cause opposed , or give advantage for arguings unto a seeming success , very little or no way at all belonging unto the cause in hand , than there is in this of our reverend author , though much in the same way and kind hath been before attempted . but separation it is and schisme which we are all charged withal , and the evil thereof is aggravated in the words of the author himself , and in large transcriptions out of the writings of others . schisme indeed we acknowledge to be an evil , a great evil ; but are sorry that with some , a pretended , unproved schisme is become almost all that is evil in the churches or their members ; so that let men be what they will , drenched , yea , overwhelmed in ignorance , vice and sin , so they do not separate ( which to be sure , in that state they will not do , for why should he who hath plague sores upon him , depart from the society of them that are infected ) they seem to be esteemed as unto all the concerns of the church , very unblameable . the truth is , considering the present state and condition of the inhabitants of this nation ; who are generally members of the church of england , how the land is filled with sin against the holy one of israel , god giving us every day renewed tokens and indications of his displeasure , no compliance with his calls , no publick reformation being yet attempted ; it seems a more necessary duty and of more importance unto them , upon whom the care of such things is incumbent , to endeavour in themselves , and to ingage a faithful ministry throughout the nation , both to give a due example in their conversations , and to preach the word with all diligence , for the turning of the people from the evil of their ways ; then to spend their time and strength in the mannagment of such charges against those who would willingly comply with them , as unto all the great ends of religion amongst men . but this must be farther spoken unto . i say therefore . in general , that whereas the whole design of this book , is to charge all sorts of nonconformists with schisme , and to denounce them schismaticks ; yet the author of it doth not once endeavour to state the true notion and nature of schisme , wherein the consciences of men may be concerned . he satisfies himself in the invectives of some of the antients against schisme , applicable unto those which were in their days , wherein we are not concerned . only he seems to proceed on the general notion of it , that it is a causeless separation from a true church , which departs from that of the romanists , who will allow no separation from the church but what is causeless . to make application hereof unto us ; it is supposed ( . ) that the church of england is a true church in its national constitution , and so are all the parochial churches in it ; which can be no way justified but by a large extensive interpretation of the word true. for there is but one sort of churches instituted by christ and his apostles ; but national and parochial churches differ in their whole kind , and therefore cannot both of them be of a divine original . ( . ) that we are members of this church by our own consent . how we should come to be so otherways , i know not ; if we are so by being born and baptized in england , then those who are born beyond sea and baptized there , are made members of this church by an act of parliament for their naturalization and no otherwise . ( . ) that we separate from this church , in things wherein we are obliged by the authority of christ to hold communion with it ; which neither is nor will ever be proved , nor is it endeavoured so to be , by any instances in this treatise . ( . ) that to with-hold communion from parochial assemblies in the worship of god , as unto things confessedly not of divine institution , is schisme , that kind of schisme which is condemned by the antient writers of the church . upon these and the like suppositions , it is no uneasie thing to make vehement declamations against us , and severe reflections on us ; all is schisme and schismaticks , and all of the same kind , with what was written against by cyprian and austin , and others a great many . but the true state of the controversie between him and us , is this and no other ; namely , whether a dissent in and forbearance from the communion of churches , in their state and kind not of divine institution , or so far as they are not of divine institution , and from things in other churches that have no such divine institution , nor any scriptural authority to oblige us unto their observance , be to be esteemed schisme in them who maintain and professedly avow communion in faith and love with all the true churches of christ in the world. this is the whole of what we are concerned in , which where it is spoken unto , it shall be considered . but because there were in the primitive churches , certain persons who on arbitrary principles of their own , consisting for the most part in gross and palpable errors , which they would have imposed on all others , did separate from the catholick church , that is all other christians in the world , and all the churches of christ , condemning them as no churches , allowing not the administration of sacraments unto them , nor salvation unto their members , whom the antient church condemned with great severity and that justly as guilty of schisme , their judgment , their words and expressions are applyed unto us , who are no way concerned in what they speak of or unto . we are not therefore in the least terrified with what is alledged out of the antients about schisme , no more then he is , when the same instances , the same authorities , the same quotations , are made use of by the papists against the church of england , as they are continually . for , as was said , we know that we are no way concerned in them . and suppose that all that the dr. alledgeth against us be true , and that we are in the wrong in all that is charged on us , yet i dare refer it to the dr. himself to determine , whether it be of the same nature with what was charged on them who made schismes in the church of old . i suppose i guess well enough what he will say , to secure his charge , and it shall be considered where it is spoken . but , as was said , the great and only design of the author of this book , is to prove all non-conformists to be schismaticks , or guilty of the sin of schisme . how he hath succeeded in this attempt , shall be afterwards considered . and something i have spoken in the ensuing discourse , concerning the nature of schisme , which will manifest how little we are concerned in this charge . but yet it may not be amiss in this place , to mind both him and others , of some of those principles whereon we ground our justification in this matter , that it may be known what they must further overthrow , and what they must establish who shall persist in the mannagement of this charge ; that is indeed through want of love , in a design to heighten and perpetuate our divisions . and , the first of these principles is ; that there is a rule prescribed by our lord jesus christ , unto all churches and believers , in a due attendance whereunto , all the vnity and peace , which he requireth amongst his disciples , do consist . we acknowledge this to be our fundamental principle . nor can the rhetorick or arguments of any man , affect our consciences , with a sense of the guilt of schism , until one of these things be proved , namely , either , first , that the lord christ hath given no such rule , as in the observance whereof , peace and unity may be preserved in his church ; or , secondly , that we refuse a compliance with that rule , in some one instance or other , of what therein , he hath himself appointed . unless one or the other be proved , and that strictly and directly , not pretended so to be , by perpetual diversions from the things in question , no vehement assertions of any of us to be schismaticks , nor aggravations of the guilt of schisme , will signifie any thing in this cause . but that our principle herein , is according unto truth , we are fully perswaded . there is a rule of christs giving , which whosoever walk according unto , peace shall be on them and mercy , as on the whole israel of god. gal. . . and we desire no more , no more is needful unto the peace and unity of the church ; and this rule whatever it be , is of his giving and appointment . no rule of mens invention or imposition , can by its observance secure us of an interest in that peace and mercy , which is peculiar unto the israel of god. god forbid we should entertain any such imagination . we know well enough men may be through conformists , to such rules , unto whom as unto their present state and condition , neither peace nor mercy do belong ; for there is no peace to the wicked . he who hath directed and commanded the end of church unity and peace , hath also appointed the meanes and measures of them . nothing is more disagreeable unto , nothing more inconsistent with the wisdom , care , and love of christ unto his church , than an imagination , that whereas he strictly enjoynes peace and unity in his church , he hath not himself appointed the rules , bounds , and measures of them , but left it unto the will and discretion of men. as if his command unto his disciples had been , keep peace and vnity in the church , by doing and observing whatever some men under a pretence of being the guides of the church shall make necessary unto that end ; whereas it is plainly otherwise , namely , that we should so keep the peace and unity of the church , by doing and observing all whatever that he commands us . and besides we strictly require , that some one instance be given us , of a defect in the rule given by christ himself , which must be supplyed by humane additions , to render it compleat for the end of church peace and unity . in vain have we desired , in vain may we for ever expect , any instance of that kind . this principle we shall not be easily dispossessed of . and whilst we are under the protection of it , we have a safe retreat and shelter , from the most vehement accusations of schisme for a non-compliance with a rule , none of his , different from his , and in some things contrary unto his , for the preservation of church peace and unity . all the dispute is whether we keep unto this rule of christ or no ; wherein we are ready at any time to put our selves upon the trial , being willing to teach , or learn , as god shall help us . secondly ; we say that this rule in general is the rule of faith , love , and obedience , contained and revealed in the scripture , and in particular the commands that the lord christ hath given for the order and worship that he requires in his churches . it may seem strange to some , that we should suppose the due observance of the rule of faith , love and obedience , that is , of faith real and unfeigned , love fervent and without dissimulation , and of universal gracious evangelical obedience , to be necessary unto the preservation of church peace and unity . but we do affirm with some confidence , that the only real foundation of them doth lye herein , nor do we value that ecclesiastical peace , which may be without it , or is neglective of it . let all the christian world , or those therein who concern themselves in us know , that this is our principle and our judgment , that no church peace or vnity is valued by or accepted with jesus christ , that is not founded in , that doth not arise from , and is the effect of , a diligent attendance unto , and observance of the entire gospel rule , of faith and obedience . in the neglect hereof , peace is is but carnal security ; and unity is nothing but a conspiracy against the rule of christ. add hereunto in particular , the due observation of what the lord christ hath appointed to be done and observed in his churches , as unto their order , rule , and worship ; and they who walk according unto this rule , need not fear the charge of schisme from the fiercest of their adversaries . wherefore we say , thirdly ; those who recede from this rule , in any material branch of it , are guilty of the breach of church vnity , according to the measure of their exorbitancy . as suppose that any preach , teach , or profess doctrines , that are contrary to the form of wholesome words , especially with reference unto the person , offices , and grace of christ , which are the subject of doctrines purely evangelical , they break the peace of the church , and we are bound to separate or withdraw communion from them , which is a means of preserving the true peace and unity of the church . speciosum quidem est nomen pacis , & pulchra opinio vnitatis , sed quis ambigat eam solam , unicam , ecclesiae pacem esse , quae christi est ; saith hilary . suppose that men retain a form of godliness in the profession of the truth ; but deny the power of it , acting their habitual lusts and corruptions , in a vitious conversation ; they overthrow the foundation of the churches unity , and we are obliged from such to turn away . the like may be said of those who live in a constant neglect of any of the commands of christ , with respect unto the order , rule and worship of the church , with a contempt of the means appointed by him for their edification . all these according unto the measures of their deviations from the rule of christ , do disturb the foundation of all church peace and unity . and therefore we say ; fourthly ; that conscience is immediately and directly concerned in no other church vnity as such , but what is an effect of the rule of christ given unto that end. we know what is spoken concerning obedience unto the guides and rulers of the church , which is a part of the rule of christ. but we know withal , that this obedience is required of us , only as they teach us to observe and do all that he hath commanded , for other commission from him they have none . when this rule is forsaken , and another substituted in the room of it , as it quickly diverts the minds of men from a conscientious attendance unto that rule of christ as the only means of church vnity , so that other , doth either proceed from mens secular interests , or may easily be accommodated thereunto . and whereas the lines of it must be drawn in the feilds of pretended indifferencies , and real arbitrariness , it will be the cause of endless contentions ; whilst whatever some think themselves to have power to appoint , others will judge themselves to have liberty to refuse . fifthly ; it is vnity of christs appointment , that schism respects as a sin against it , and not vniformity in things of mens appointment . and , lastly , those who charge schisme on others for a dissent from themselves , or the refraining of total communion with them ; must , . discharge themselves of the charge of it , in a consistence with their charge on them . for we find as yet no arrows shot against us , but such as are gathered up in the feilds , shot at them that use them , out of the roman quiver . neither will it avail them to say , that they have other manner of reason for their separation from the church of rome , than any we have for our withdrawing communion from them . for the question is not what reasons they have for what they do ; but what right and power they have to do it , namely , to separate from the church whereof they were , constituting a new church state of their own , without the consent of that church , and against the order and authority of the same . . require no communion but by vertue of the rule before declared . in no other are we concerned , with respect unto the peace and unity of the church . . give a farther confirmation , than what we have yet seen unto the principles or presumptions they proceed upon in the mannagement of the charge of schisme ; as that ( . ) diocesan bishops with their metropolitans are of divine institution . ( . ) that the power of rule in and over all churches is committed unto them alone . ( . ) that the church hath power to ordain religious rites and ceremonies , no where prescribed in the scripture , and impose the observation of them on all members of the church . ( . ) that this church they are . ( . ) that no mans voluntary consent is required to constitute him a member of any church , but that every one is surprized into that state whether he will or no. ( ) that there is nothing of force in the arguments pleaded for non-compliance with arbitrary unnecessary impositions . ( . ) that the church standeth in no need of reformation , neither in doctrine , discipline , nor conversation ; with sundry other things of an alike nature , that they need unto their justification . but yet when all is done , it will appear , that mutual forbearance , first removing animosities , then administring occasion of inoffensive converse , unto the revival of decayed affections , leading unto sedate conferences and considerations of a more entire conjunction in the things whereunto we have attained , will more conduce unto universal peace and gospel unity , than the most fierce contentions about things in difference , or the most vehement charges of schisme against dissenters . but i must return to the argument , and shall add something giving light into the nature of schism , from an instance in the primitive churches . that which is first in any kind , gives the measure of what follows in the same kind , and light into the nature of them . whereas therefore the schisme that was among the churches about the observation of easter , was the first that fell out unto the disturbance of their communion , i shall give a breif account of it , as far as the question in hand is concerned in it . it is evident that the apostles did with care and diligence teach the doctrine of christian liberty , warning the disciples to stand fast in it , and not submit their necks unto any yoke of bondage , in the things of the worship of god ; especially the apostle paul had frequent occasions to treat of this subject . and what they taught in doctrine , they established and confirmed in their practice . for they enjoyned nothing to be observed in the church but what was necessary , and what they had the command of christ for ; leaving the observation of things indifferent , unto their original indifferency . but whereas they had decreed by the direction of the holy ghost some necessary condescensions in the gentile believers , towards the jews , in case of offence or scandal ; they did themselves make use of their liberty to comply with the same jews , in some of their observances , not yet unlawful . hereon there ensued in several churches different observations of some rites and customes , which they apprehended were countenanced by the practise of the apostles , at least as it had been reported unto them . for immediately after the decease of the apostles , very many mistakes and vntruths were reported concerning what they said , did , and practised , which some diligently collected from old men , ( it may be almost delirant ) as eusebius gives an instance in papias , lib. . cap. . and even the great irenaeus himself , was imposed upon , in a matter directly contrary to the scripture , under a pretence of apostolical tradition . among those reports was that of the observation of easter . and for a while the churches continued in these different observances , without the least disturbance of their communion , each one following that which it thought the most probable tradition , for rule of scripture they pretended not unto . but after a while they began to fall into a contest about these things , which began at laodicea , which church was as likely to strive about such things as any other . for eusebius tells us , that melito the bishop of sardis , wrote two books about easter , beginning the first with an account that he wrote them , when servilius paulus was proconsul , there being then a great stir about it , at laodicea . euseb. lib. . cap. . but as it falls out on such occasions , much talk and disputing ensuing thereon , the differences were encreased , until one side or party at variance , would make their opinion and practise the rule and terms of communion unto all other churches . but this was quickly condemned by those who were wise and sober . for as zozoman affirmes , they accounted it a frivolous or foolish thing to differ about a custom , whereas they agreed in all the principal heads of religion . and thereon he gives a large account of different rites and observances in many churches , without any breach of communion among them ; adding , that besides those enumerated by him , there were many others in cities and villages which they did in a different manner adhere unto . hist. lib. . cap. . at length this matter fell into the handling of victor , bishop of rome . and his judgment was that the observation of easter on the lords day , and not on the fourteenth day of the first month precisely , according to the computation of the jews , in the observation of the passover , was to be imposed on all the churches of christ every where . it had all along until his time been judged a thing indifferent , wherein the churches and all believers were left unto the use of their own liberty . he had no pretence of any divine institution making it necessary , the writers of those days constantly affirming that the apostles made no canons , rules , or laws about such things . he had persons of as great worth as any in the world , as melito , polycrates , polycarpus , that opposed him , not only as unto the imposition of his practice on others , but as unto his error as they judged in the matter of fact and right . yet all this could not hinder but that he would needs have the reputation of the father of schismes among the churches of christ by his impositions , and cut off all the asian churches from communion , declaring them and their members excommunicate . euseb. lib. . cap. . the noise hereof coming abroad unto other churches , great offence was taken at it by many of them , and victor was roundly dealt withal by sundry of them who agreed with him in practise , but abhorred his imposition of it , and making it a condition of church communion . among those who so opposed and rebuked him , irenaeus was the most eminent . and i shall observe some few things out of the fragment of his epistle , as it is recorded by euseb. lib. . cap. . and ( . ) he tells us , that he wrote unto victor in the name of those brethren in france whom he did preside amongst . the custom of considering things of this nature with all the brethren of the church , and writing their determination , in their name , was not yet grown out of use , though the practise of it now would be esteemed novel and schismatical . ( . ) he tells victor , that there were great varieties in this thing , as also in the times and seasons of fasting , which did not , saith he , begin or arise in our days , but long before was introduced by such , who being in places of rule , rejected and changed the common and simple customs which the church had before . the dr. therefore need not think it so strange , that an alteration in church order and rule should fall out in after ages , when long before irenaeus's time such changes were begun . ( . ) he gives hereon that excellent rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the difference of fastings , ( and consequently things of an alike nature ) commends the concord or agreement of faith. this was the first effect of a departure from the only rule of unity and communion among the churches , which was given by christ himself and his apostles . as hereby great confusion and disorder was brought upon the churches , so it was the first publick inroad that was made on the doctrine of the scripture , concerning christian liberty . and as it was also the first instance of rejecting men otherwise found in the faith from communion , for non-conformity , or the non-observance of humane institutions or traditions , which had therein an unhappy consecration unto the use of future ages ; so it was the first notorious entrance into that usurpation of power , in the roman bishops , which they carried on by degrees unto an absolute tyranny . neither was there ever a more pernitious maxime broached in the primitive times , nor which had a more effectual influence into the ruine of the first institution and liberty of the churches of christ. for although the fact of victor , was condemned by many , yet the principle he proceeded on , was afterwards espoused and put in practice . our reverend author will hardly find an instance before this of schisme among any churches that retained the substance of the doctrine of faith , unless it be in those divisions which fell out in some particular churches , among the members of them . and this we affirm to be in general the case of the non-conformists at this day . for admitting such variations as time and other circumstances must necessarily infer , and they are rejected from communion on the same grounds , that victor proceeded on in the excommunication of the churches of asia . neither will there be any end of differences whilst the same principle is retained . before this , schisme was only esteemed a defect in love and breach of the rule of christs appointment , for the communion and walking together of believers in the same church . but this notion of schism is in the judgment of dr. still . pref. p. . so mean , so jejune , so narrow a notion of it , that i cannot , saith he , but wonder that men of vnderstanding should be satisfied with it . but in my judgement , the author of it , was a man of good vnderstanding ; indeed i have heard him spoken of , as one of abstruse speculations , that did not advantage christian religion . and one hath published in print , that he is one of the obscurest writers that ever he read , but never heard him before charged with mean and jejune notions . now this was st paul , who expresly chargeth schisme on the church of corinth , because of the divisions that were among them , namely , the members of the same particular church ; so as they could not come together in one place , in a due manner . nor in all his writings , doth he any where give us any other notion of schisme . but , saith he , this is short of that care of the churches peace , which christ hath made so great a duty of his followers . but if th●re be no other rule , no other duty for the preservation of the churches peace , but only , that no separation be made from it , which is called schisme , we might have been all quiet in the church of rome . let no man think to perswade us , but that for the preservation of the churches peace , it is required of us , that we do and observe all things that christ requireth of us , and that we enjoyn not the observation of what he hath not commanded , on victors penalty of being excluded from communion ; that faith and love and holiness , be kept and promoted in the church , by all the ways of his appointment ; and when these things are attended unto , st. paul's mean and jejune notion of schisme , will be of good use also . nor was there the least appearance of any other kind of schisme among the churches of christ until that which was occasioned by victor , of which we have spoken . the schismes that followed afterwards , were six to one , from the contentions of bishops , or those who had an ambition so to be , which the apostle foresaw as clemens witnesseth , and made provision against it , but that no banks are strong enough to confine the overflowing ambition of some sort of persons . but , saith the dr. pref. p. . the obligation to preserve the peace of the church , extends to all lawful constitutions , in order ●o it . therefore to break the peace of the church we live in , for the sake of any lawful orders and constitutions , made to preserve it , is directly the sin of schisme . now schisme he tells us , is as great and dangerous a sin as murder , p. . and we know that no murderer hath eternal life abiding in him , joh. . ● . so that all men here seem to be adjudged unto hell , who comply not with , who submit not unto , our ecclesiastical con●titutions or canons . god forbid that ever such doctrine should be looked on , as to have the least affinity unto the gospel , or such censures to have any savour of the spirit of christ in them . the lord jesus christ hath not cast the eternal condition of those whom he purchased with his own most precious blood , into the arbitrary disposal of any , that shall take upon them to make ecclesiastical constitutions and orders , for conformity in rites and ceremonies , &c. shall we think that he who upon the best use of means for his instruction which he is capable of , with fervent prayers to god for light and direction , cannot comply with , and submit unto some ecclesiastical constitutions and orders , however pretended to be made fo● the preservation of peace and vnity of the church , on this ground principally , because they are not of the appointment , nor have the approbation of jesus christ , though he should mistake herein and miss of his duty , is guilty of no less sin than that of murder ; suppose of cain in killing his brother ? for all murder is from hatred and malice . this is that which enflames the differences amongst us . for it is a scandal of the highest nature , when men do see that persons who in any thing dissent from our ecclesiastical constitutions , though otherwise , sober , honest , pious and peaceable , are looked on as bad , if not worse than theives and murderers , and are dealt withal accordingly . nor can any thing be more effectual to harden others in their immoralities , than to find themselves approved by the guides of the church in comparison with such dissenters . but ( . ) who is it that shall make these orders and constitutions that must be observed for the preservation of the unity and peace of the church ? it can be none but those who have power so to do by being uppermost in any place , or time. who shall judge them to be lawful ? no doubt they that make them . and what shall these constitutions be about , what shall they extend unto ? any thing in the world , so there be no mention of it in the scripture , one way or other . what if any one should now dissent from these constitutions and not submit unto them ? why then he is guilty of schisme , as great and dangerous a sin as that of murder . but when all is done ; what if these constitutions and orders should be no ways needful or useful unto the preservation of the peace of the church ? what if a supposition that they are so , reflects dishonour on the wisdom and love of christ ? what if they are unlawful and unwarrantable , the lord christ not having given power and authority unto any sort of men to make any such constitutions ? what if they are the great ways and means of breaking the vnity and peace of the church ? these and other enquiries of the like nature must be clearly resolved , not by the dictates of mens own minds and spirits , but from the word of truth , before this intimation can be complied withal . but that which is fallen out most beyond expectation in this whole discourse , is that the reverend author seeking by all ways and means , countenanced with the least semblance or appearance of truth , to load the non-conformists and their cause with the imputation of things invidious and burdensome , should fix upon , their prayers , by vertue of the grace and gift of prayer which they have received , ascribing the original of its vse unto the artifice and insinuation of the jesuites , as he doth , pref. pag. , . but because i look on this as a thing of the greatest importance of all the differences between them and us , as that wherein the life of religion , the exercise of faith , and the labour of divine love do much consist , the nature and necessity of that kind of prayer , which is here reflected on and opposed , shall ( god willing ) be declared and vindicated in a peculiar discourse unto that purpose . for the differences that are between us cannot possibly have any more pernicious consequence , then if we should be influenced by them to oppose or condemn any principles or exercise of the duties of practical holiness , as thinking them to yeild matter of advantage to one party or another . the great pains he hath taken in his preface , to prove the non-conformists to have been the means of furthering and promoting popery in this nation , might , as i suppose , have been omitted without a●● disadvantage unto himself or his cause . for the thing it self is not true , as it is utterly impossible to affect the minds or consciences of the non-conformists with a sense of it , because they have a thousand witnesses in themselves , against the truth of the charge ; so it is impossible it should be believed by any who are in the least acquainted with their principles , or have their eyes open to see any thing that is doing at this day in religion . but as there are many palpable mistakes in the account he gives of things among our selves to this purpose , so if on the other hand , any should out of reports , surmizes , jesuites letters and politicks , particularly those of contzen , books written to that purpose against them , agreement of principles , notorious compliance of some bishops and others of the same way , with the papists , some dying avowedly such , stories of what hath been said at rome and elsewhere , which are not few , nor unproveable , concerning the inclinations of many unto a fair composition of things with the church of rome , the deportment of some before and since the discovery of the plot , with such other topicks as the discourse of our author with respect unto the non-conformists will furnish them withal ; as also from the woful neglect there hath been of instructing the people in the principles of religion , so as to implant a sense of the life and power of it on their souls , with all things that may be spoken on that head , with reference unto the clergy under their various distributions , with the casting out of so great number of ministers who they knew in their own conscience , to be firmly fixed against popery and its interest in this nation , and could not deny , but they might be useful to instruct the people in the knowledge of the truth , and encourage them by their example unto the practice of it ; if any , i say , should on these and the like grounds , not in a way of recrimination , nor as a requital of the drs. story , but meerly as a necessary part of the defence of their own innocency , charge the same guilt of giving occasion unto the growth , encrease and danger of popery in this nation , on the episcopal party , i know not now , how they could be well blamed for it , nor what will be done of that kind . for they who will take liberty to speak what they please , must be content sometimes to hear what will displease . for my part i had rather if it were possible , that these things at present might be omitted , and that all those who are really united in opposition unto popery , as i am assured in particular that this reverend author and i am , would rather consider how we might come out of the danger of it wherein we are , then at present to contest how we came unto it . this i speak seriously , and that under the consideration of this discourse , which upon the account of sundry mistakes in matter of fact , of great defects in point of charity , with a design to expose others unto reproach for their great crimes , of being willing to be a little freed from being beaten , fined , punished and imprisoned , by their means , and on their accounts , is as apt to excite new exasperations , and to provoke the spirits of them concerned , as any i have read of late . however the defence of our own innocency must not be forsaken . but cumque superba foret babylon spolianda trophaeis . it is not praise-worthy to abide in these contests beyond necessity . this discourse indeed of the reverend author is encreased into so large a volume , as might justly discourage any from undertaking the examination of it , who hath any other necessary duties to attend unto . but if there be separated from it , the consideration of stories of things and persons long since past , wherein we are not concerned , with the undue application of what was written by some of the antients against the schismes in their days , unto our present differences ; as also the repetition of a charge that we do not refrain communion from the parochial churches on the grounds and reasons , which we know to the contrary that we do ; with the report and quotations of the words and sayings of men , by whose judgement we are not determined ; with frequent diversions from the question , by attempting advantages from this or that passage or expression in one or another ; and the rhetorical aggrevations of things that might be plainly expressed , and quickly issued ; and the controversie may be reduced into a narrower compass . it is acknowledged that the differences which are amongst protestants in this nation , are to be bewailed , because of the advantages which the common enemy of the protestant interest doth endeavour to make thereby . howbeit the evil consequences of them do not arise from the nature of the things themselves , but from the interests , prejudices and byassed affections of them amongst whom they are . nor shall any man ever be able to prove , but that on the doctrinal agreement which we all profess , ( provided it be real ) we may , notwithstanding the differences that remain , enjoy all that peace and union , which are prescribed unto the churches and disciples of christ ; provided that we live in the exercise of that love which he enjoyneth us ; which whilst it continues , in the profession of the same faith , it is impossible there should be any schisme among us . wherefore , whereas some are very desirous to state the controversie on this supposition , that there is a schisme among us , and issue it in an enquiry , on which side the blame of it is to be laid , wherein they suppose they need no farther justification , but the possession of that church state which is established by law ; i shall willingly forego the charging of them with the whole occasion of the schisme pretended , until they can prove there is such a schisme , which i utterly deny . for the refraining of communion with parochial assemblies , on the grounds whereon we do refrain , hath nothing of the nature of schisme in it , neither as it is stated in the scripture , nor as it was esteemed of in the primitive churches , amongst whom there were differences of as great importance , without any mutual charges of schisme . wherefore although we cannot forego utterly the defence of our own innocency against such charges as import no less then an heinous guilt of sin against god , and eminent danger of ruine from men ; yet we shall constantly unite our selves with and unto all who sincerely endeavour the promotion of the great ends of christian religion , and the preservation of the interest of protestant religion , in this nation . something i judge necessary to add concerning my ingagement , or rather surprisal into this controversie , against my inclination and resolution . the dr. tells us , pref. p. . that when his sermon came first out , it went down quietly enough ; and many of the people began to read and consider it , being pleased to find so weighty and necessary a point debated with so much calmness and freedom from passion ; which being discovered by the leaders and managers of the party , it was soon resolved that the sermon must be cried down , and the people disswaded from reading of it . if any of them were talked withal about it , they shrunk up their shoulders and looked sternly ; and shook their heads , and hardly forbore some bitter words , both of the author and the sermon : ( which it seems he knows , though they did forbear to do so ; ) and much more to the same purpose . and pag. . as if they had been the papists instruments to execute the fury of their wrath and displeasure against me , they summon in the power of their party , and resolve with their force and might to fall upon me ; with more to the same purpose . and pag. . after a while they thought fit to draw their strength into the open feild ; and the first who appeared was ; &c. i confess i was somewhat surprized , that coming into this coast , all things should appear so new and strange unto me , as that i could fix on no one mark to discover , that i had ever been there before . for i am as utter a stranger unto all these things , as unto the counsels of the pope or turk . the dr. seems to apprehend , that at the coming forth of his sermon , at least after its worth and weight were observed , there was a consternation and disorder among the non-conformists , as if hannibal had been at the gates . for hereby he supposeth they were cast into those ugly postures of shrinking and stareing and shaking , and swelling with what they could hardly forbear to utter . but these things with those that follow , seem to me to be romantick , and somewhat tragically expressed , sufficiently evidencing , that other stories told by the same author in this case stand in need of some graines of allowance , to reduce them to the royal standard . for whereas i am the first person instanced in , that should have an hand in the management of these contrivances , i know nothing at all of them , nor upon the utmost enquiry i have made , can i hear of any such things among the parties , or the managers of them , as they are called . it is true the preaching and publishing of the drs. sermon at that time , was by many judged unseasonable , and they were somewhat troubled at it , more upon the account that it was done by him , then that it was done . but otherwise as to the charge of schisme mannaged therein against them , they were neither surprized with it nor discomposed at it . and so far as i know , it was the season alone , and the present posture of affairs in the nation , calling for an agreement among all protestants , that occasioned any answer unto it . it is therefore no small mistake , that we disswaded any from reading his sermon , which hath been commonly objected by some other writers of the same way . but if we were enemies unto these worthy persons , we could not desire they should have more false intelligence from our tents , then they seem to have . this is not our way . those who are joyned with us , are so upon their own free choice and judgment ; nor do we disswade them from reading the discourses of any on the subject of our differences . the rule holds herein , to try all things and hold fast that which is good. nor do i know any thing in the least of advices or agreements to cry down and oppose , confute or answer the drs. sermon . nor do i believe that there were ever any such among those who are charged with them . and what shall be said unto those military expressions , of summoning in the power of the party , resolved to fall on , think fit to draw their strength into the feild , &c. i say , what shall we say to these things ? i am not a little troubled that i am forced to have any concernment in the debate of these differences , wherein mens sense of their interest , or of provocations they have received , cast them on such irregular ways of defence and retaliation . for all these things are but fruits of imagination , that have nothing of truth or substance to give countenance unto them . the way whereby i became to be at all ingaged in this contest , and the reasons whereon i undertook an harmless defence of our innocency , as to the charge of schism at this time , i shall give a breif account of . some days after the drs. sermon was printed and published , one of those whom he supposeth we perswaded not to read it , brought it unto me , and gave it me , with such a character of it , as i shall not repeat . upon the perusal of it , ( which i did on his desire , being uncertain to this day , whither without that occasion , i had ever read it at all ) i confess i was both surprized and troubled , and quickly found that many others were so also . for as there was then a great hope and expectation , that all protestants would cement and unite in one common cause and interest for the defence and preservation of religion against the endeavours of the papists for its subversion ; so it was thought by wise men of all sorts , that the only medium and expedient for this end , was the deposing of the consideration of the lesser differences among ourselves , and burying all animosities that had arisen from them . and i yet suppose my self at least excusable , that i judged the tendency of that discourse , to lye utterly another way . nor is it in my power to believe , that a peremptory charge of schisme upon any dissenters , considering what is the apprehension and judgement of those who make that charge concerning it , with respect unto god and men , is a means to unite us in one common religious interest . and on this account , not knowing in the least that any other person had undertaken , or would undertake the consideration of the drs. sermon , i thought that my endeavour for the removal of the obstacle cast in the way unto a sincere coalition in the vnity of faith among all sorts of protestants , might not be unacceptable . neither did i see any other way whereby this might be done , but only by a vindication of the dissenters from the guilt of that state , which if it be truly charged on them must render our divisions irreconcileable . and continuing still of the same mind , i have once more renewed the same defensative , with no other design but to maintain hopes , that peace and love may yet be preserved among us , during the continuation of these differences . and whereas it is a work of almighty power , to reduce christian religion unto its first purity and simplicity , which will not be effected but by various providential dispensations in the world , and renewed effusions of the holy spirit , from above ; which are to be waited for ; and seeing that all endeavours for national reformation are attended with insuperable difficulties , few churches being either able or willing to extricate themselves , from the dust of traditions and time , with the rust of secular interests ; i would hope that they shall not be always the object of publick severities , who keeping the vnity of the spirit in the bond of truth and peace , with all sincere disciples of christ every where , do design nothing but a reformation of themselves and their ways , by an universal compliance with the will and word of christ alone , whom god hath commanded them in all things to hear and obey . the reduction , i say , of the profession of christianity in general , unto its primitive purity , simplicity , separation from the world , and all implication with secular interests , so as that it should comprize nothing but the guidance of the souls of men in the life of god , towards the enjoyment of him , is a work more to be prayed for to come in its proper season , then to be expected in this age. nor do any yet appear fitted in the least measure for the undertaking or attempting such a work , any farther then by their own personal profession and example . and whilst things continue amongst protestant churches , in the state wherein they are , under the influence of divided secular interests , and advantagious mixtures with them , with the reliques of the old general apostasie , by differences in points of doctrine , in rules of discipline , in orders of divine worship , it is in vain to look for any union or communion among them , in a compliance with any certain rule of vniformity , either in the profession of faith , or in the practice of worship and discipline . nor would such an agreement among them , could it be attained , be of any great advantage unto the important ends of religion , unless a revival of the power of it in the soules of men , do accompany it . in the mean time , the glory of our christian profession in righteousness , holiness , and a visible dedication of its professors unto god is much lost in the world , innumerable souls perishing through the want of effectual means for their conversion and edification . to attempt publick national reformation , whilst things ecclesiastick and civil are so involved as they are , the one being riveted into the legal constitution of the other , is neither the duty , nor work of private men ; nor will , as i suppose , wise men be over forward in attempting any such thing , unless they had better evidence of means to make it effectual , then any that do as yet appear . for the religion of a nation in every form will answer the ministry of it . what is the present duty in this state of things , of those private christians or ministers , who cannot satisfie their consciences , as unto their duty towards god , without endeavouring a conformity unto the will of christ , in the observance of all his institutions and commands , confining all their concerns in religion unto things spiritual and heavenly , is the enquiry before us . chap. i. of the original of churches . when any thing which is pleaded to belong unto religion , or the worship of god , is proposed unto us : our first consideration of it ought to be in that enquiry , which our lord jesus christ made of the pharisees , concerning the baptism of john ; whence is it ? from heaven or of men ? he distributes all things which come under that plea or pretence , into two heads , as unto their original and efficient cause ; namely , heaven and men. and these are not only different and distinct , but so contradictory one unto another , that as unto any thing wherein religion or the worship of god is concerned , they cannot concur as partial causes of the same effect . what is of men is not from heaven ? and what is from heaven is not of men. and hence is his determination concerning both sorts of these things ; every plant which my heavenly father hath not planted , shall be rooted up . mat. . . designing therefore to treat of churches , their original , nature , vse and end , my first enquiry must be , whether they are from heaven or of men : that is , whether they are of a divine original , having a divine institution ; or whether they are an ordinance or creation of men : for their pedigree must be derived from one of these singly ; they never concurred in the constitution of any part of divine worship , or any thing that belongs thereunto . this would seem a case and enquiry of an exceeding easie determination : for the scripture every where makes mention of the church or churches as the ordinances and institutions of god. but such things have falln out in the world in latter ages , as may make men justly question , whether we understand the mind of god aright or no in what is spoken of them . at least if they should allow , that the churches so mentioned in the scripture , were of divine appointment ; yet it might be highly questionable , whether those which have since been in the world , be not a meer product of the invention and power of men . . for many ages , such things alone were proposed unto the world , and imposed on it , for the only church , as were from hell rather than from heaven , at least from men , and those none of the best : for all men in these western parts of the world , were obliged to believe and profess on the penalties of eternal and temporal destruction , that the pope of rome and those depending on him , were the only church in the world. if this should be granted , as it was almost universally in some ages , and in this is earnestly contended for , there would be a thousand evidences to prove that the institution of churches is not from heaven , but from men. whether the inventions of men in the mystery of iniquity be to be received again or no , men of secular wisdom and interest may do well to consider ; but he must be blind and mad and accursed in his mind and understanding , who can think of receiving it as from heaven , as a divine institution . but i have treated of this subject in other discourses . . the name , pretence and presumed power of the church or churches , have been made and used as the greatest engine for the promoting and satisfying the avarice , sensuality , ambition , and cruelty of men , that ever was in the world . never any thing was found out by men or sathan himself , so fitted , suited , and framed to fill and satisfie the lusts of multitudes of men , as this of the church hath been , and yet continues to be : for it is so ordered , is of that make , constitution and use , that corrupt men need desire no more for the attainment of wealth , honour , grandeur , pleasure , all the ends of their lusts spiritual or carnal , but a share in the government and power of the church ; nor hath an interest therein been generally used unto any other ends . all the pride and ambition , all the flagitious lives in luxury , sensuality , uncleanness , incests , &c. of popes , cardinals , prelates , and their companions , with their hatred unto , and oppression of good men , arose from the advantage of their being reputed the church . to this very day , the church here and there as it is esteemed , is the greatest means of keeping christian religion in its power and purity out of the world ; and a temptation to multitudes of men , to prefer the church before religion , and to be obstinate in their oppositions unto it . these things being plain and evident unto wise men , who had no share in the conspiracy , nor the benefit of it , how could they think that this church-state was from heaven and not of men. . by the church ( so esteemed ) and in pursuit of its interests , by its authority and power , innumerable multitudes of christians have been slain or murdered , and the earth soked with their blood. two emperours of germany alone , fought above eighty battels for , and against the pretended power and authority of the church . it hath laid whole countreys desolate with fire and sword , turning cities into ashes and villages into a wilderness , by the destruction of their inhabitants . it was the church which killed , murthered and burnt innumerable holy persons , for no other reason in the world , but because they would not submit their souls , consciences and practices unto her commands , and be subject unto her in all things : nor was there any other church conspicuously visible in all these parts of the world ; nor was it esteemed lawful once to think , that this was not the true church , or that there was or could be any other : for men to believe that this church-state was from heaven , is for them to believe that cruelty , bloodshed , murther , the destruction of mankind especially of the best , the wisest and the most holy among them , is the only way to heaven . . the secular worldly interest of multitudes lying in this presumptive church and the state of it , they preferred and exalted it above all that is called god , and made the greatest idol of it , that ever was in the world : for it was the faith and profession of it , that its authority over the souls and consciences of men , is above the authority of the scripture so that they have no authority towards us , unless it be given unto them by this church , and that we neither can nor need believe them to be the word of god , unless they inform us and command us so to do . this usurpation of divine honour in putting itself and its authority above that of the scripture or word of god , discovers full well whence it was . in like manner those who assumed it unto themselves to be the church , without any other right , title or pretence unto it , have exalted one amongst them and with him themselves in their several capacities , above all emperors , kings and princes , nations and people , trampling on them at their pleasure . is this church-state from heaven ? is it of divine institution ? is it the heart and center of christian religion ? is it that which all men must be subject to on pain of eternal damnation ? who that knows any thing of christ or the gospel , can entertain such a thought without detestation and abhorrency . . this pretence of the church is at this day , one of the greatest causes of the atheism , that the world is filled withal . men find themselves , they know not how , to belong unto this or that church ; they suppose that all the religion that is required of them , is no more but what this church suggests unto them ; and abhorring through innumerable prejudices , to enquire whether there be any other ministerial church-state or no ; understanding at length the church to be a political combination for the wealth , power and dignity of some persons , they cast away all regard of religion , and become professed atheists . . unto this very day the woful divisions , distractions and end less controversies that are among christians , with the dangerous consequences and effects of them , do all spring and arise from the churches that are in the world. some are for the church of rome , some for the church of england , some for the greek church , and so of the rest ; which upon an acknowledgment of such a state of them , as is usually allowed , cannot but produce wars and tumults among nations , with the oppression of particular persons in all sorts of calamities . in one place men are killed for not owning of one church , and in another for approving of it . amongst our selves prisons are filled , and mens goods spoiled , divisions multiplied , and the whole nation endangered , in a severe attempt to cause all christians to acknowledge that church-state which is set up among us . in brief , these churches , in the great instance of that of rome , have been and are the scandal of christian religion , and the greatest cause of most of the evils and villanies which the world hath been replenished withal . and is it any wonder if men question whether they are from heaven or of men ? for my part , i look upon it , as one of the greatest mercies that god hath bestowed on any professed christians in these latter ages , that he hath by the light and knowledge of his word , disentangled the souls and consciences of any that do believe , from all respect and trust unto such churches , discovering the vanity of their pretences , and wickedness of their practices , whereby they openly proclaim themselves to be of men , and not from heaven . not that he hath led them off from a church-state thereby , but by the same word revealed that to them which is pure , simple , humble , holy , and so far from giving occasion unto any of the evils mentioned , as that the admittance of it will put an immediate end unto them all : such shall we find the true and gospel church-state to be in the following description of it . he that comes out of the confusion and disorder of these humane ( and as unto some of them , hellish ) churches ; who is delivered from this mystery of iniquity , in darkness and confusion , policies and secular contrivances coming thereon , to obtain a view of the true , native beauty , glory , and use of evangelical churches , will be thankful for the greatness of his deliverance . whereas therefore for many ages , the church of rome , with those claiming under it , and depending on it , was esteemed to be the only true church in the world ; and nothing was esteemed so highly criminal , not murther , treason nor incest , as to think of , or to assert any other church-state , it was impossible that any wise man not utterly infatuated , could apprehend a church , any church whatever to be of divine institution or appointment : for all the evils mentioned , and others innumerable , were not only occasioned by it , but they were effects of it , and inseparable from its state and being . and if any other churches also , which , although the people whereof they consist , are of another faith than those of the roman church , are like unto it in their make and constitution , exercising the right , power and authority which they claim unto themselves by such ways and means , as are plainly of this world and of their own invention , they do leave it highly questionable from whence they are as such : for it may be made to appear that such churches so far as they are such , are obstructive of the sole end of all churches , which is the edification of them that do believe ; however any that are of them , or belong unto them , may promote that end by their personal endeavours . but notwithstanding all these things , it is most certain , that churches are of a divine original ; that they are the ordinance and institution of christ. i am not yet arrived in the order of this discourse , to a convenient season of declaring what is the especial nature , use and end of such churches as are so the institution of god ; and so to give a definition of them , which shall be done afterwards ; but treat only as unto the general notion of a church , and what is signified thereby . these are of god. and in those churches before described under a corrupt , degenerate estate , three things may be considered , ( ) what is of man without the least pretence unto the appointment or command of god. such is the very form , fabrick and constitution of the church of rome , and those that depend thereon or are conformed thereunto . that which it is , that whereby it is what it is , in its kind , government , rule and end , is all of man , without the least countenance given unto it from any thing of god's institution . this is that which through a long effectual working of men and sathan , in a mystery of iniquity , it arrived unto . herewith the saints of god ought to have no compliance , but bear witness against it with their lives , if called thereunto . this in due time the lord christ will utterly destroy . ( ) such things as pretend unto a countenance to be given them by divine institution but horribly corrupted . such are the name of a church and its power , a worship pretended to be religious and divine ; an order as to officers and rulers different from the people , with sundry things of the like nature ; these things are good in themselves , but as ingrossed into a false church-state , and worship corrupt in themselves , they are of men , and to be abhorred of all that seek after the true church of christ. ( ) there is that which is the essence of a true church , namely , that it be a society of men united for the celebration of divine worship ; this so far as it may be found among them , is to be approved , but churches , as was said , are of a divine original , and have the warrant of divine authority . the whole scripture is an account of god's institution of churches , and of his dealing with them . god laid the foundation of church societies and the necessity of them in the law of nature , by the creation and constitution of it . i speak of churches in general , as they are societies of humane race , one way or other joyned and united together for the worship of god. now the sole end of the creation of the nature of man , was the glory of god , in that worship and obedience which it was fitted and enabled to perform : for that end , and no other , was our nature created in all its capacities , abilities and perfections : neither was man so made meerly that every individual should singly and by himself perform this worship , though that also every individual person is obliged unto . every man alone and by himself , will not only find himself indigent , and wanting supplies of sundry kinds ; but also that he is utterly disabled to act sundry faculties and powers of his soul , which by nature he is endued withal . hence the lord god said , it is not good that man should be alone , gen. . . these things therefore are evident in themselves , ( ) that god created our nature , or made man for his own worship and service , and fitted the powers and faculties of his soul thereunto . ( ) that this nature is so fitted for society , so framed for it as its next end , that without it , it cannot act itself , according unto what it is empowered unto . and this is the foundation of all order and government in the world among mankind . ( ) that by the light of nature this acting in society is principally designed unto the worship of god. the power i say and necessity of acting in society , is given unto our nature for this end principally , that we may thus glorify god , in and by the worship which he requires of us . ( ) that without the worship of god in societies , there would be an absolute failure of one principal end of the creation of man ; nor would any glory arise unto god from the constitution of his nature so fitted for society , as that it cannot act its own powers without it . ( ) all societies are to be regulated in the light of nature by such circumstances , as whereby they are suited unto their end ; for which they may be either too large or too much restrained . hence have we the original of churches in the light of nature ; men associating themselves together , or uniting in such societies for the worship of god which he requires of them , as may enable them unto an orderly performance of it , are a church . and hereunto it is required , ( ) that the persons so uniting are sensible of their duty , and have not lost the knowledge of the end of their creation and being . ( ) that they are acquainted with that divine , religious worship , which god requires of them : the former light and persuasion being lost , issues in atheism ; and by the loss of this , instead of churches , the generality of mankind have coalesced into idolatrous combinations . ( ) that they do retain such innate principles of the light of nature as will guide them in the discharge of their duties in these societies . as ( ) that the societies themselves be such as are meet for their end , fit to exercise and express the worship of god in them , not such as whose constitution makes them unfit for any such end . and this gives the natural bounds of churches in all ages , which it is in vain for any man to endeavour an alteration of , as we shall see afterwards . ( ) that all things be done decently and in order in , and by these societies . this is a prime dictate of the law of nature , arising from the knowledge of god and our selves , which hath been wrested into i know not what religious ceremonies of mens invention . ( ) that they be ready to receive all divine revelations with faith and obedience , which shall either appoint the ways of god's worship , and prescribe the duties of it , or guide and direct them in its performance , and to regulate their obedience therein . this also is a clear unquestionable dictate of the light and law of nature ; nor can be denied but on the principles of downright atheism . further we need not seek for the divine original of churches , or societies of men fearing god , for the discharge of his publick worship unto his glory , and their own eternal benefit , according unto the light and knowledge of his mind and will , which he is pleased to communicate unto them . what concerns the framing and fashioning of churches by arbitrary and artificial combinations , in provinces , nations , and the like , we shall afterwards enquire into . this is the assured foundation and general warranty of particular societies and churches , whilst men are continued on the earth ; the especial regulation of them by divine revelation , will in the next place be considered . and he who is not united with others in some such society , lives in open contradiction unto the law of nature and its light , in the principal instances of it . . whereas the directions given by the light of nature in and unto things concerning the outward worship of god , are general only , so as that by them alone , it would be very difficult to erect a church-state in good and holy order ; god did always from the beginning , by especial revelations and institution , ordain such things as might perfect the conduct of that light unto such a compleat order , as was accepted with himself . so ( ) he appointed a church-state for man in innocency , and compleated its order by the sacramental addition of the two trees , the one of life , the other of the knowledge of good and evil. . that before the coming of christ , who was to perfect and compleat all divine revelations , and state all things belonging unto the house and worship of god , so as never to admit of the least change or alteration ; this church-state , as unto outward order , rites of worship , ways and manner of the administration of things sacred , with its bounds and limits , was changeable , and variously changed . the most eminent change it received , was in the giving of the law , which fixed its state unalterably unto the coming of christ. mal. . , , . . that it was god himself alone , who made all these alterations and changes ; nor would he , nor did he ever allow , that the wills , wisdom , or authority of men , should prescribe rules or measures unto his worship in any thing . heb. . , , , , , . . that the foundation of every church-state , that is accepted with god , is in an express covenant with him , that they receive and enter into , who are to be admitted into that state. a church not founded in a covenant with god , is not from heaven , but of men. hereof we shall treat more at large , as i suppose , afterwards ; see it exemplified , exod. . . there is no good in , there is no benefit to be obtained by any church-state whatever , unless we enter into it , and observe it by an act of obedience , with immediate respect unto the authority of christ , by whom it is appointed , and the observation of it prescribed unto us . mat. . , , . hence , . unless men by their voluntary choice and consent , out of a sense of their duty unto the authority of christ in his institutions , do enter into a church-state , they cannot by any other ways or means be so framed into it , as to find acceptance with god therein . . cor. . . and the interpositions that are made , by custom , tradition , the institutions and ordinances of men , between the consciences of them who belong , or would belong unto such a state , and the immediate authority of god , is highly obstructive of this divine order , and all the benefits of it : for hence it is come to pass , that most men , know neither how , nor whereby , they come to be members of this or that church , but only on this ground , that they were born where it did prevail and was accepted . chap. ii. the especial original of the evangelical church-state . our principal concernment at present , is in the evangelical church-state ; or the state of churches under the new testament : for this is that about which there are many great and fierce contests amongst christians , and those attended with pernicious consequents and effects . what is the original , what is the nature , what is the use and power , what is the end of the churches , or any church , what is the duty of men , in it and towards it , is the subject of various contests , and the principal occasion of all the distractions that are at this day in the christian world : for the greatest part of those who judge themselves obliged to take care and order about these things , having enterwoven their own secular interests and advantages , into such a church-state , as is meet and suited to preserve and promote them ; supposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or that religion may be made a trade for outward advantage ; they do openly seek the destruction of all those , who will not comply with that church , form and order , that they have framed unto themselves . moreover from mens various conceptions and sutable practices , about this church-state , is advantage and occasion taken to charge each other with schism , and all sorts of evils which are supposed to ensue thereon . wherefore although i design all possible brevity , and only to declare those principles of truth , wherein we may safely repose our faith and practice , avoiding as much as much as possibly i can , and the subject will allow , the handling of those things in a way of controversy with others ; yet somewhat more than ordinary diligence , is required unto the true stating of this important concernment of our religion . and that which we shall first enquire into , is the special original and authoritative constitution of this church-state : wherefore , . the church-state of the new testament , doth not less relate unto , and receive force from the light or law of nature , then any other state of the church whatever . herein as unto its general nature , its foundation is laid . what that directs unto may receive new enforcements by revelation , but changed , or altered , or abolished , it cannot be . wherefore there is no need of any new express institution , of what is required , by that light and law in all churches and societies for the worship of god , but only an application of it unto present occasions , and the present state of the church , which hath been various . and it is meerly from a spirit of contention , that some call on us or others , to produce express testimony or institution ; for every circumstance in the practice of religious duties in the church ; and on a supposed failure herein , to conclude , that they have power themselves to institute and ordain such ceremonies as they think meet , under a pretence of their being circumstances of worship : for as the directive light of nature , is sufficient to guide us in these things , so the obligation of the church unto it , makes all stated additions to be useless , as on other accounts they are noxious . such things as these are the times and seasons of church assemblies , the order and decency wherein all things are to be transacted in them , the bounding of them as unto the number of their members , and places of habitation , so as to answer the ends of their institution ; the multiplication of churches when the number of believers , exceeds the proportion capable of edification in such societies ; what especial advantages are to be made use of , in the order and worship of the church ; such as are methods in preaching , translations and tunes of psalms in singing , continuance in publick duties , and the like , the things themselves being divinely instituted are capable of such general directions in , and by the light of nature , as may with ordinary christian prudence , be on all occasions applied unto the use and practice of the church . to forsake these directions , and instead of them , to invent ways , modes , forms and ceremonies of our own , which the things whereunto they are applied , and made use of in , do no way call for , require or own ; ( as it is with all humanely invented , stated ceremonies ; ) and thereon by laws and canons to determine their precise observation at all times and seasons to be one and the same , which is contrary to the very nature of the circumstances of such acts and duties , as they are applyed unto : their use , in the mean time , unto the general end of edification , being as indemonstrable , as their necessity unto the duties whereunto they are annexed is also ; it is that which hath no warranty , either from divine authority , or christian prudence . this respect of the gospel church-state unto the light of nature , the apostle demonstrates in his frequent appeals unto it , in things that belong unto church-order . cor. . , . . chap. . . chap. . , , . chap. . , , , . ver . , . ver . . and the like is done in sundry other places . and the reasons of it are evident . . but such is the especial nature and condition of the evangelical-church-state , such the relation of it unto the person and mediation of jesus christ , with all things thereon depending , such the nature of that especial honour and glory , which god designs unto himself therein , ( things that the light of nature can give no guidance unto , nor direction about ; ) and moreover so different and distant from all that was before ordained in any other church-state , are the ways , means and duties of divine worship prescribed in it , that it must have a peculiar , divine institution of its own , to evidence that it is from heaven , and not from men. the present state of the church , under the new testament , the apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . it s perfection , its consummation , that perfect state which god designed unto it in this world. and he denies that it could be brought into that state by the law , or any of the divine institutions that belonged thereunto . heb. . . chap. . . chap. . . and we need go no farther , we need no other argument to prove , that the gospel-church-state , as unto its especial nature , is founded in a peculiar divine institution . for it hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a perfect consummate state which the law could not bring it unto , though itself , its ordinances of worship , its rule and policy , were all of divine institution . and herein doth its excellency and preference above the legal church-state consist , as the apostle proves at large . to suppose that this should be given unto it , any other way but by divine authority in its institution , is to advance the wisdom and authority of men above those of god , and to render the gospel-church-state a machine to be moved up and down at pleasure , to be new moulded or shaped according unto occasions , or to be turned unto any interest like the wings of a mill unto the wind. all the dignity , honour , and perfection of the state of the church under the old testament , depended solely hereon , that it was in the whole and all the particulars of it , of divine institution . hence it was glorious , that is , very excellent , as the apostle declares , . cor. . and if the church-state of the new testament , have not the same original , it must be esteemed to have a greater glory given unto it by the hand of men , than the other had , in that it was instituted by god himself ; for a greater glory it hath , as the apostle testifieth . neither can any man , nor dareth any man alive , to give any instance in particular , wherein there is the least defect , in the being , constitution , rule and government of the gospel-church-state , for want of divine institution ; so as that it should be necessary to make a supply thereof , by the wisdom and authority of men . but these things will be more fully spoken unto , after we have declared who it is , who hath divinely instituted this church state. . the name of the church under the new testament , is capable of a threefold application , or it is taken in a three-fold notion . as ( ) for the catholick invisible church , or society of elect believers , in the whole world , really related by faith in him , unto the lord jesus christ , as their mystical head. ( ) for the whole number of visible professors in the whole world , who by baptism and the outward profession of the gospel and obedience unto christ , are distinguished from the rest of the world. and ( ) for such a state , as wherein the worship of god is to be celebrated in the way and manner by him appointed , and which is to be ruled by the power which he gives it , and according to the discipline which he hath ordained . of the nature of the church under these distinct notions , with our relation unto either , or all of them , and the duties required of us thereon , i have treated fully in my discourse of evangelical love and church peace or vnity , and thither i must remit the reader . it is the church in the latter sense alone , whose original we now enquire after . and i say , . the original of this church-state , is directly , immediately and solely from jesus christ , he alone is the author , contriver and institutor of it . when i say it is immediately and solely from him , i do not intend , that in , and by his own person , or in his personal ministry here in the earth , he did absolutely and compleatly finish this state , exclusively unto the ministry of any others , that he was pleased to make use of therein : for as he took it on himself as his own work to build his church , and that upon himself , as its foundation ; so he employed his apostles to act under him and from him , in the carrying on that work unto perfection . but what was done by them , is esteemed to be done all by himself . for ( ) it was immediately from him , that they received revelations , of what did belong unto this church-state , and what was to be prescribed therein . they never did , neither jointly nor severally , once endeavour in their own wisdom , or from their own invention , or by their own authority , to add or put into this church-state , as of perpetual use , and belonging unto it as such , either less or more , any one thing greater or less whatever . it is true , they gave their advice in sundry cases of present emergencies , in , and about church affairs ; they gave direction for the due and orderly practice of what was revealed unto them , and exercised authority both as unto the ordination of officers , and the rejection of obstinate sinners , from the society of all the churches ; but to invent , contrive , institute or appoint any thing in the church , and its state , which they had not by immediate revelation from christ , they never attempted it , nor went about it . and unto this rule of proceeding , they were precisely obliged by the express words of their commission . mat , . , . this i say is so plainly included in the tenor of their commission , and so evident from all that is divinely recorded of their practice , that it will admit of no sober contradiction . in what others think it meet to do in this kind , we are not concerned . ( ) the authority whereby they acted in the institution of the church in its order , whereon , the consciences of all believers were obliged to submit thereunto , and to comply with it in a way of obedience , was the authority of christ himself , acted in them and by them . they every where disclaim any such power and authority in themselves . they pleaded that they were only stewards and ministers , not lords of the faith or obedience of the church , but helpers of its joy ; yea the servants of all the churches for christ's sake . and hereon it follows , that what is recorded of their practice , in their institution , ordering or disposing of any thing in the church , that was to be of an abiding continuance , hath in it , the obliging power of the authority of christ himself . wherefore if the distinction that some make concerning the apostles , namely , that they are to be considered as apostles , or as church-governours , should be allowed , as it is liable to just exceptions ; yet would no advantage accrew thereby unto what is pretended from it : for as what they did , appointed , and ordered in the church for its constant observation , as apostles , they did it by immediate revelation from christ , and in his name and authority ; so what in distinction from hence , as church governours , they did or ordered , they did it only by a due application unto present occasions , of what they had received by revelation . but as they were apostles , christ sent them , as his father sent him , and he was so sent of the father , as that he did stand and feed in the strength of the lord , in the majesty of the name of the lord his god ; micah . . so did they feed the sheep of christ in his strength and in the authority or majesty of his name . . christ therefore alone is the author of the gospel-church-state . and because this is the only foundation of our faith and obedience , as unto all that we are to believe , do and practise , by vertue of that church-state , or in order thereunto , the scripture doth not only plainly affirm it , but also declares the grounds of it , why it must be so , and whence it is so , as also , wherein his doing of it doth consist . . three things amongst others , are eminently necessary in , and unto him , who is to constitute this church state with all that belongs thereunto . and as the scripture doth eminently and expresly ascribe them all unto christ , so no man , nor all the men of the world , can have any such interest in them , as to render them meet for this work , or any part of it . the first of these is right and title . he who institutes this church-state , must have right and title to dispose of all men , in all their spiritual and eternal concernments , as seemeth good unto him : for unto this church-state , namely , as it is purely evangelical , no man is obliged by the law of nature , nor hath any creature power to dispose of him , into a condition whereon all his concernments , spiritual and eternal , shall depend . this right and title to the sovereign disposal of mankind , or of his church ▪ christ hath alone ; and that upon a treble account . ( ) of donation from the father . he appointed him the heir of all things , heb. . , . he gave him power over all flesh. joh. . . especially he hath given unto him , and put into his absolute disposal all those who are to be his church ; ver . . ( ) by vertue of purchase ; he hath by the price of his most precious blood , purchased them unto his own power and disposal . he purchased his church with his own blood ; act. . , which the apostle makes the ground of that care which ought to be had of it . and this is pleaded as a sufficient reason , why we should be wholly at his disposal only , and be free from any imposition of men in things spiritual . cor. . . ye are bought with a price , be ye not the servants of men . the purchase of this right and title was one great end of the principal mediatory acts of christ. rom. . , . for to this end , &c. ( ) of conquest : for all those who were thus to be disposed by him , were both under the power of his enemies , and were themselves enemies unto him in their minds . he could not therefore have a sovereign right unto their disposal , but by a double conquest ; namely , first of their enemies , by his power : and then of themselves by his word , his spirit and his grace . and this twofold conquest of his , is fully described in the scripture . whereas therefore there is a disposal of the persons , that are to belong unto this church-state , as unto their souls , consciences , and all the eternal concernments of them , by an indispensible moral obligation to a compliance therewithal ; until men can manifest that they have such a right and title over others , and that either by the especial grant and donation of god the father , or a purchase that they have made of them unto themselves , or conquest ; they are not to be esteemed to have either right or title to institute any thing that belongs unto this church-state . and it is in vain pretended ( as we shall see more afterwards ) that christ indeed hath appointed this church-state in general ; but that he hath appointed no particular form of churches , or their rule , but left that unto the discretion and authority of men , as they think meet , when they have outward power for their warranty . but if by these particular appointments and framings of churches with their order , men are disposed of , as unto their spiritual concernments , beyond the obligation of the light of nature , or the moral ●aw . we must yet enquire , who gave them this right and title to make this disposal of them . . authority ; as right and title respect the persons of men to be reduced into a new form of government , so authority respects the rules , ●aws , orders , and statutes to be made , prescribed and established , whereby the priviledges of this new society are conveyed , and the duties of it enjoyned unto all that are taken unto it . earthly potentates who will dispose of men into a state and government absolutely new unto them , as unto all their temporal concernments of life , liberty , inheritances , and possessions , so as that they shall hold all of them in dependance on , and according unto the rules and laws of their new government and kingdom , must have these two things , namely , right and title unto the persons of men , which they have by conquest , or an absolute resignation of all their interests and concerns into their disposal , and authority , thereon to constitute what order , what kind of state , rule and government they please ; without these they will quickly find their endeavours and undertakings frustrate . the gospel church-state in the nature of it , and in all the laws and constitution of it , is absolutely new , whereunto all the world are naturally forreigners and strangers . as they have no right unto it , as it containeth priviledges , so they have no obligation unto it , as it prescribes duties . wherefore there is need of both those , right , as unto the persons of men ; and authority , as unto the laws and constitution of the church , unto the framing of it . and until men can pretend unto these things both unto this right and authority with respect unto all the spiritual and eternal concernments of the souls of others , they may do well to consider how dangerous it is to invade the right and inheritance of christ ; and leave hunting after an interest of power in the the framing or forming evangelical churches , or making of laws for their rule and government . this authority is not only ascribed unto jesus christ in the scripture , but it is en●●●sed unto him , so as that no other can have any interest in it . see mat. . . rev. . . isa. . , by vertue hereof he is the only lawgiver of the church ; jam. . . isa. . . there is indeed a derivation of power and authority from him unto others ; but it extends itself no farther , save only that they shall direct , teach and command those whom he sends them unto , to do and observe what he hath commanded , matth. . he builds his own house , and he is over his own house , heb. . , , , . he both constitutes its state , and gives laws for its rule . the disorder , the confusion , the turning of the kingdom of christ upside down , which have en●ued upon the usurpation of men , taking upon them a legislative power , in , and over the church , cannot easily be declared : for upon a slight pretence , no way suited or serviceable unto their ends , of the advice given , and determination made by the apostles , with the elders and brethren of the church of jerusalem , in a temporary constitution about the use of christian liberty , the bishops of the th and th centuries , took upon themselves power to make laws , canons , and constitutions for the ordering of the government , and the rule of the church , bringing in many new institutions , on a pretence of the same authority . neither did others who followed them cease to build on their sandy foundation , until the whole frame of the church-state was altered , a new law made for its government , and a new christ or antichrist assumed in the head of its rule by that law : for all this pretended authority of making laws and constitutions for the government of the church , issued in that sink of abominations , which they call the canon-law . let any man , but of a tolerable understanding , and freed from infatuating prejudices , but read the representation that is made of the gospel church state , its order , rule , and government in the scripture on the one hand , and what representation is made on the other , of a church state , its order , rule and government , in the canon law , the only effect of mens assuming to themselves a legislative power with respect unto the church of christ , if he doth not pronounce them to be contrary , as light and darkness , and that by the latter the former is utterly destroyed , and taken away , i shall never trust to the use of men's reason , or their honesty any more . this authority was first usurped by synods , or counsels of bishops ; of what use they were at any time , to declare and give testimony unto any article of the faith , which in their daies was opposed by hereticks ; i shall not now enquire . but as unto the exercise of the authority claimed by them to make laws and canons , for the rule and government of the church ; it is to be bewailed there should be such a monument left of their weakness , ambition , self-interest , and folly , as there is , in what remaineth of their constitutions . their whole endeavour in this kind , was at best but the building of wood , hay , and stubble on the foundation , in whose consumption they shall suffer loss , although they be saved themselves . but in making of laws , to bind the whole church , in , and about things useless and trivial , no way belonging to the religion taught us by jesus christ , in , and for the establishment or encrease of their own power , jurisdiction , authority , and rule , with the extent and bounds of their several dominions ; in , and for the constitution of new frames and states of churches , and new ways of the government of them ; in the appointment of new modes , rites , and ceremonies of divine worship , with the confusions that ensued thereon , in mutual animosities , fightings , divisions , schisms , and anathematisms , to the horrible scandal of christian religion , they ceased not until they had utterly destroyed , all the order , rule , and government of the church of christ , yea , the very nature of it ▪ and introduced into its room , a carnal ; worldly church-state and rule suited unto the interests of covetous , ambitious , and tyrannical prelates . the most of them indeed knew not for whom they wrought , in providing materials for that babel which by an hidden skill in a mystery of iniquity , was raised out of their provisions : for after they were hewed , and carved , shaped , formed , and guilded , the pope appeared in the head of it , as it were with those words of his mouth , is not this great babylon , that i have built for the house of the kingdom , by the might of my power , and for the honour of my majesty ? this was the fatal event of mens invading the right of christ , and claiming an interest in authority to give laws to the church . this therefore is absolutely denyed by us , namely , that any men under what pretence or name soever , have any right or authority to constitute any new frame , or order of the church , to make any laws of their own , for its rule or government , that should oblige the disciples of christ in point of conscience unto their observation . that there is nothing in this assertion , that should in the least impeach the power of mastrates , with reference unto the outward , civil , and political concerns of the church , or the publick profession of religion within their territories ; nothing that should take off from th● just authority of the lawful guides of the church , in ordering , appointing and commanding the observation of all things in them , according to the mind of christ , shall be afterwards declared . in these things , the lord is our judge , the lord is our statute-maker , the lord is our king , he will save us . it is then but weakly pleaded , that seeing the magistrate can appoint or command nothing in religion , that god hath forbidden ; nor is there any need , that he should appoint or command , what god hath already appointed and commanded ; if so be he may not by law command such things in the church , as before were neither commanded nor forbidden , but indifferent , which are the proper field of his ecclesiastical , legislative power , then hath he no power nor authority about religion at all . that is , if he hath not the same and a coordinate power with god or christ , he hath none at all . one of the best arguments that can be used for the power of the magistrate , in things ecclesiastical , is taken from the approved example of the good kings under the old testament . but they thought it honour enough unto them , and their duty , to see and take care , that the things which god had appointed and ordained , should be diligently observed , by all those concerned therein , both priests and people , and to destroy what god had forbidden . to appoint any thing of themselves , to make that necessary in the church , and the worship thereof , which god had not made so , they never esteemed it to be in their power , or to belong unto their duty . when they did any thing of that nature , and thereby made any additions unto the outward worship of god , not before commanded , they did it by immediate revelation from god , and so by divine authority ; chron. . . and it is left as a brand on those that were wicked , not only that they commanded and made statutes for the observation of what god had forbidden ; mic. . . but also that they commanded and appointed what god had not appointed , kings . , . and it will be found at last to be honour enough to the greatest potentate under heaven , to take care , that what christ hath appointed in his church and worship , be observed , without claiming a power like unto that of the most high , to give laws unto the church , for the observation of things found out and invented by themselves or other men . of the same nature is the other part of their plea , against this denial of a legislative power in men , with respect unto the constitution of the evangelical church-state , or the ordaining of any thing to be observed in it , that christ hath not appointed . for it is said , that if this be allowed , as all the dignity , power , and honour of the governours of the church , will be rejected or despised ; so all manner of confusion , and disorder , will be brought into the church itself . for how can it otherwise be , when all power of law-making , in the preservation of the dignity of the rulers , and order of the church is taken away . and therefore we see , it was the wisdom of the church in former ages , tha all the principal laws and canons , that they made in their councils , or otherwise , were designed unto the exaltation and preservation of the dignity of church rulers ; wherefore take this power away , and you will bring in all confusion into the church . ans. . they do not in my judgment , sufficiently think of whom , and of what they speak , who plead after this manner . for the substance of the plea is ; that if the church have its whole frame , constitution , order , rule , and government from christ alone , though men should faithfully discharge their duty , in doing and observing all what he hath commanded , there would be nothing in it but disorder and confusion : whether this becomes that reverence which we ought to have of him , or be suited unto that faithfulness and wisdom , which is particularly ascribed unto him , in the constitution and ordering of his church , is not hard to determine , and the untruth of it shall be afterwards demonstrated . . as unto the dignity and honour of the rulers of the church , the subject of so many ecclesiastical laws , they are in the first place , to be desired themselves , to remember the example of christ himself in his personal ministry here on earth . matth. . . even as the son of man came not to be ministred unto , but to minister , and to give his life a ransom for many . with the rule prescribed by him thereon ; ver . , , . but jesus called them unto him , and said , ye know that the princes of the gentiles exercise dominion over them , and they that are great , exercise authority upon them . but it shall not be so among you ; but whosoever shall be great among you , let him be your minister ; and whosoever will be chief among you , let him be your servant . with the occasion of the instruction given therein unto his apostles , ver . . and when the ten heard it , they were moved with indignation against the two brethren . as also the injunction given them by the apostle peter , on whom , for their own advantage , some would fasten a monarchy over the whole church ; epist. . , . feed the flock of god which is among you , taking the oversight thereof , not by constraint , but willingly ; not for filthy lucre , but of a ready mind ; neither as being lords over god's heritage ; but being ensamples to the flock . and the blessed expressions of the apostolical state by paul ; cor. . . let a man so account of us , as of the ministers of christ , and stewards of the mysteries of god. cor. . . not for that we have dominion over your faith , but are helpers of your joy. cor. , . for we preach not our selves , but christ jesus the lord , and our selves your servants for jesus sake ; it may prepare their minds for the right mannagement of that honour which is their due . for ( ) there is in , and by the constitution of christ , and his express laws , an honour and respect due unto those church guides , which he hath appointed , abiding in the duties which he requireth . if men had not been weary of apostolical simplicity and humility , if they could have contented themselves with the honour and dignity annexed unto their office , and work by christ himself ; they had never entertained pleasing dreams , of thrones , preheminencies , chief sees , secular grandeur and power , nor framed so many laws and canons about these things , turning the whole rule of the church into a worldly empire . for such it was , that as of all the popes which ever dwelt at rome , there was never any pretended or acted a greater zeal for the rule and government of the church , by the laws and canons , that it had made for that end , than gregory the th ; so if ever there were any anti-christ in the world , ( as there are many anti-christs ) he was one . his luciferian pride , his trampling on all christian kings and potentates , his horrible tyranny over the consciences of all christians , his abominable dictates asserting of his own god-like soveraignty , his requiring all men , on the pain of damnation , to be sinful subjects to god and peter , that is , himself , which his own acts and epistles are filled withal , do manifest both who , and what he was . unto that issue did this power of law , or canon making for the honour and dignity of church rulers , at length arrive . . let the constitution of the church by jesus christ abide and remain , let the laws for its rule , government , and worship , which he hath recorded in the scripture be diligenty observed by them , whose duty it is to take care about them , both to observe them themselves , and to teach others so to do , and we know full well , there will be no occasion given or left unto the least confusion or disorder in the church . but if men will be froward , and because they may not make laws themselves , or keep the statutes made by others , will neglect the due observation and execution of what christ hath ordained ; or will deny , that we may , and ought , in , and for the due observation of his laws , to make use of the inbred light of nature , and rules of common prudence ( the use and exercise of both which , are included and enjoyned in the commands of christ , in that he requires a compliance with them in the way of obedience , which we cannot perform without them ) i know of no relief , against the perpetuity of our differences about these things . but after so much scorn , and contempt hath been cast upon that principle , that it is not lawful to observe any thing in the rule of the church , or divine worship , in a constant way by vertue of any humane canons or laws , that is not prescribed in the scripture , if we could prevail with men , to give us one single instance , which they would abide by , wherein the rules and institutions of christ are so defective , as that without their canonical additions , order cannot be observed in the church , nor the worship of god be duly performed ; and it shall be diligently attended unto . allow the general rules given us in the scripture , for church-order and worship , to be applied unto all proper occasions and circumstances , with particular , positive , divine precepts : allow also that the apostles , in what they did and acted , in the constitution and ordering of the churches and their worship , did , and acted it in the name , and by the authority of christ , as also that there needs no other means of affecting and obliging our consciences in these things , but only that the mind and will of christ be intimated and made known unto us , though not in the form of a law given and promulgated , which , i suppose , no men of sober minds or principles , can disallow ; and then give an instance of such a deficiency , as that mentioned in the institutions of christ , and the whole difference in this matter , will be rightly stated , and not else . but to return from this digression . dly , the scripture doth not only ascribe this authority unto christ alone , but it giveth instances of his vse and exercise thereof , which comprize all that is necessary unto the constitution and ordering of his churches and the worship of them . ( ) he buildeth his own house . heb. . . ( ) he appointeth offices for rule in his churches , and officers ; cor. . rom ▪ . , , . ( ) he gives gifts for the administrations of the church ▪ ephes. . , , . cor. , . ( ) he gives power and authority unto them that are to minister and rule in the church , &c. which things must be afterwards spoken unto . dly , as unto this constitution of the gospel-church-state , the scripture assigneth in an especial manner , faithfulness unto the lord christ ; heb. . , , . this power is originally in god himself . it belongs unto him alone , as the great soveraign of all his creatures . unto christ as mediator , it was given by the father , and the whole of it intrusted with him . hence it follows , that in the execution of it , he hath respect unto the mind and will of god , as unto what he would have done and ordered , with respect whereunto this power was committed unto him . and here his faithfulness takes place , exerted in the revelation of the whole mind of god in this matter , instituting , appointing , and commanding all that god would have so ordained , and nothing else . and what can any man do , that cometh after the king. hereunto there is added on the same account , the consideration of his wisdom , his love , and care , for the good of his church , which in him were ineffable and inimitable . by all these things was he fitted for his office , and the work that was reserved for him , so as that he might in all things have the preheminency . and this was to make the last and only full , perfect , compleat revelation of the mind and will of god , as unto the state , order , faith , obedience , and worship of the church . there was no perfection in any of these things , until he took this work in hand . wherefore it may justly be supposed , that he hath so perfectly stated , and established all things concerning his churches and worship therein , being the last divine hand , that was to be put to this work ; and this his hand ; heb. . , . that whatever is capable of a law or a constitution for the use of the church at all times , or is needful for his disciples to observe , is revealed , declared , and established by him . and in this persuasion i shall abide , until i see better fruits and effects of the interposition of the wisdom and authority of men , unto the same ends which he designed , than as yet i have been able , in any age to observe . the substance of the things pleaded , may for the greater evidence of their truth , be reduced unto the ensuing heads or propositions . . every church-state that hath an especial institution of its own , giving its especial kind , supposeth and hath respect unto the law and light of nature , requiring and directing in general , those things which belong unto the being , order , and preservation of such societies as that is . that there ought to be societies , wherein men voluntarily joyn together , for the solemn performance of divine worship , and joynt walking in obedience before god ; that these societies ought to use such means , for their own peace , and order , as the light of nature directs unto , that where many have a common interest , they ought to consult in common for the due management of it , with other things of the like importance , are evident dictates of this light and law. now whatever church-state may be superinduced by divine institution , yet this light and law in all their evident dictates , continue their obliging power in , and over the minds of men , and must do so eternally . wherefore things that belong hereunto need no new institution in any church-state whatever ; but yet , . whatever is required by the light of nature in such societies as churches , as useful unto their order , and conducing unto their end , is a divine institution . the lord christ in the institution of gospel churches , their state , order , rule , and worship , doth not require of his disciples , that in their observance of his appointments , they should cease to be men , or forego the use and exercise of their rational abilities , according to the rule of that exercise , which is the light of nature . yea because the rules and directions are in this case to be applied unto things spiritual , and of meer revelation , he giveth wisdom , prudence , and understanding to make that application in a due manner , unto those to whom the guidance and rule of the church is committed . wherefore as unto all the things which the light of nature directs us unto , with respect unto the observation of the duties prescribed by christ in , and unto the church , we need no other institution but that of the use of the especial spiritual wisdom and prudence , which the lord christ gives unto his church , for that end . . there are in the scripture general rules directing us in the application of natural light , unto such a determination of all circumstances in the acts of church rule and worship , as are sufficient for their performance decently and in order . wherefore , as was said before , it is utterly in vain and useless , to demand express institution of all the circumstances belonging unto the government , order , rule , and worship of the church ; or for the due improvement of things in themselves indifferent unto its edification , as occasion shall require . nor are they capable to be any otherwise stated , but as they lye in the light of nature , and spiritual prudence directed by general rules of scripture . these things being premised , our principal assertion is ; that christ alone is the author , institutor , and appointer , in a way of authority and legislation , of the gospel church-state , its order , rule and worship , with all things constantly and perpetually belonging thereunto ; or necessary to be observed therein . what is not so , is of men , and not from heaven ; this is that which we have proved in general , and shall farther particularly confirm in our progress . hence . there is no spiritual use nor benefit of any church-state , nor of any thing therein performed , but what on the part of men , consists in acts of obedience unto the authority of christ. if in any thing we do of this nature , we cannot answer that enquiry , which god directs in this case to be made , namely , why we do this or that thing ; exod. . , , . with this , that it is because christ hath required it of us , we do not acknowledge him the lord over his own house , nor hear him as the son. nor is there any act of power to be put forth in the rule of the church , but in them , by whom it is exerted , it is an act of obedience unto christ , or it is a meer usurpation . all church power is nothing but a faculty or ability , to obey the commands of christ in such a way and manner as he hath appointed . for it is his constitution , that the administration of his solemn worship in the church , and the rule of it , as unto the observance of his commands , should be committed unto some persons set apart unto that end , according unto his appointment . this is all their authority , all that they have of order or jurisdiction , or by any other ways whereby they are pleased to express it . and where there is any gospel administration , any act of rule or government in the church , which those that perform it , do not give an evidence that they do it in obedience unto christ , it is null as unto any obligation on the consciences of his disciples . the neglect hereof in the world , wherein many in the exercise of church discipline , or any acts that belong unto the rule of it , think of nothing but their own offices , whereunto such powers are annexed , by humane laws and canons , as enable them to act in their own names , without designing obedience unto christ in all that they do , or to make a just representation of his authority , wisdom , and love thereby , is ruinous unto church order and rule . . there is no legislative power in , and over the church , as unto its form , order and worship , left unto any of the sons of men , under any qualification whatever ; for , . there are none of them , who have an interest in those rights , qualifications , and endowments , which are necessary unto an investiture into such a legislative power . for what was given and granted unto christ himself unto this end , that he might be the law giver of the church , must be found also in them , who pretend unto any interest therein . have they any of them a right and title unto a disposal of the persons of believers in what way they please , as unto their spiritual and eternal concernments ? have they soveraign authority over all things to change their moral nature ; to give them new uses and significations , to make things necessary that in themselves are indifferent , and to order all those things by soveraign authority in laws obliging the consciences of men ? and the like may be said of his personal qualifications , of faithfulness , wisdom , love and care , which are ascribed unto him in this work of giving laws unto his churches , as he was the lord over his own house . , the event of the assumption of this legislative power under the best pretence that can be given unto it , namely , in councils or great assemblies of bishops and prelates , sufficiently demonstrates how dangerous a thing it is for any man to be ingaged in . for it issued at length in such a constitution of churches , and such laws for the government of them , as exalted the cannon law into the room of the scripture , and utterly destroyed the true nature of the church of christ , and all the discipline required therein . . such an assumption is derogatory unto the glory of christ , especially as unto his faithfulness in and over the house of god , wherein he is compared unto and preferred above moses . heb. . , , , . now the faithfulness of moses consisted in this , that he did , and appointed all things according to the pattern shewed him in the mount ; that is all whatever it was the will of god to be revealed and appointed for the constitution , order , rule , and worship of his church , and nothing else . but it was the will of god , that there should be all those things in the gospel church-state also , or else why do men contend about them ? and if this were the will of god , if they were not all revealed , appointed , prescribed , legalized by christ , where is his faithfulness in answer to that moses ? but no instance can be given of any defect in his institutions , that needs any supplement to be made by the best of men , as unto the end of constituting a church-state , order , and rule , with rites of worship in particular . . how it is derogatory unto the glory of the scripture , as unto its perfection , shall be elsewhere declared . . there is no more required to give authority obliging the consciences of all that do believe , unto any institution , or observation of duty , or acts of rule in the church , but onely that it is made evident in the scripture to be the mind and will of christ. it is not necessary that every thing of this nature should be given out unto us in form of a law or precise command , in express words . it is the mind and will of christ that immediately affects the consciences of believers unto obedience , by what way or means soever , the knowledge of it be communicated unto them in the scripture , either by express words , or by just consequence from what is so expressed . wherefore ; . the example and practice of the apostles in the erection of churches , in the appointment of officers and rulers in them , in directions given for their walking , order , administration of censures and all other holy things , are a sufficient indication of the mind and will of christ about them . we do not say , that in themselves they are institutions and appointments , but they infallibly declare what is so , or the mind of christ concerning those things . nor can this be questioned without a denial of their infallibility , faithfulness , and divine authority . the assertion of some , that the apostles took their pattern for the state and rule of the churches , and as unto divers rites of worship , from the synagogues of the jews , their institutions , orders , and rules , not those appointed by moses , but such as themselves had found out and ordained ; is both temerarious and untrue . in the pursuit of such bold conjectures , one of late hath affirmed that moses took most of his laws and ceremonies from the aegyptitians ; whereas it is much more likely that many of them were given on purpose to alienate the people by prohibitions , from any compliance with the aegyptians , or any other nation , whereof maimonides in his mene nebuchim gives us sundry instances . this assertion i say is rash and false . for ( ) as unto the instances given for its confirmation , who shall assure us that they were then in use and practice in the synagogues when the apostles gave rules unto the churches of the new testament . we have no record of theirs , not one word in all the world , of what was their way and practice , but what is at least years younger and later than the writings of the new testament ; and in the first of their writings as in them that follow , we have innumerable things asserted to have been the traditions and practises of their forefathers , from the days of moses , which we know to be utterly false . at that time when they undertook to compose a new religion out of their pretended traditions , partly by the revolt of many apostates from christianity unto them , especially of the eli●nites and nazarenes , and partly by their own study and observation , coming to the knowledge of sundry things in the gospel churches , their order and worship , they took them in as their own ; undeniable instances may be given hereof . ( ) wherein there is a real coincidence , between what was ordained by the apostles and what was practised by the jews , it is in things which the light of nature , and the general rules of the scripture do direct unto . and it is dishonourable unto the apostles and the spirit of christ in them , to think , or say , that in such things , they took their pattern from the jews , or made them their example . surely the apostles took not the pattern and example for the institution of excommunication , from the druids , among whom there was some things that did greatly resemble it , so far as it hath its foundation in the light of nature . chap. iii. the continuation of a church-state and of churches unto the end of the world ; what are the causes of it , and whereon it depends . that there was a peculiar church-state instituted and appointed by christ , and his apostles , acting in his name and authority , with the infallible guidance of his spirit , hath been declared . but it may be yet farther enquired , whether this church-state be still continued by divine authority , or whether it ceased not together with the apostles by whom it was erected . there was a church-state under the old testament solemnly erected by god himself . and although it was not to be absolutely perpetual or everlasting , but was to continue onely unto the time of reformation , yet unto that time its continuation was secured , in the causes and means of it . the causes of the continuation of this church-state unto its appointed period were two . . the promise of god unto abraham , that he would keep and preserve his seed in covenant with him , until he should be the heir of the world , and the father of many nations , in the coming of christ , whereunto this church-state was subservient . ( ) the law of god it self , and the institutions thereof , which god appointed to be observed in all their generations , calling the covenant , the statutes and laws of it , perpetual and everlasting ; that is never to cease , to be abrogated or disannulled , until by his own soveraign authority he would utterly change and take away that whole church-state , with all that belonged unto its constitution and preservation . . the means of its continuance were three . ( ) carnal generation , and that on a twofold account . for there were two constituent parts of that church , the priests , and the people ; the continuation of each of them depended on the priviledge of carnal generation . for the priests were to be all of the family of aaron , and the people of the seed of abraham by the other heads of tribes , which gave them both their foundation in , and right unto this church-state . and hereunto were annexed all the laws concerning the integrity , purity , and legitimacy of the priests , with the certainty of their pedegree . ( ) circumcision ; the want whereof was a bar against any advantage by the former priviledge of generation from those two springs ; and hereby others also might be added unto the church , though never with a capacity of the priesthood . ( ) the separation of the people from the rest of the world , by innumerable divine ordinances , making their coalition with them , impossible . from these causes and by these means it was , that the church-state under the old testament was preserved unto its appointed season . neither the outward calamities that befel the nation , nor the sins of the generality of the people , could destroy this church-state , but it continued its right and exercise , unto the time of reformation . and if it be not so , if there be not causes and means of the infallible continuance of the gospel church-state unto the consummation of all things , the time expresly allotted unto their continuance ; then was the work of moses more honourable , more powerful and effectual , in the constitution of the church-state under the old testament , than that of christ in the constitution of the new. for that work and those institutions which had an efficacy in them for their own infallible continuation , and of the church thereby throughout all generations , must be more noble and honourable , than those which cannot secure their own continuance , nor the being and state of the church thereon depending . nothing can be more derogatory unto the glory of the wisdom and power of christ , nor of his truth and faithfulness , than such an imagination . we shall therefore enquire into the causes and means of the continuation of this church-state , and therein shew the certainty of it ; as also disprove that which by some is pretended , as the onely means thereof , when indeed it is the principal argument against their perpetual continuation , that can be made use of . . the essence and nature of the church instituted by the authority of jesus christ , was always the same from the beginning , that it continues still to be . but as unto its outward form and order it had a double state ; and it was necessary that so it should have , from the nature of the thing it self . for ( ) the church may be considered in its relation unto those extraordinary officers or rulers , whose office and power was antecedent unto the church , as that by vertue whereof , it was to be called and erected . ( ) with respect unto ordinary officers , unto whose office and power the church essentially considered was antecedent ; for their whole work and duty as such , is conversant about the church ; and the object is antecedent unto all acts about it . the first state is ceased ; nor can it be continued . for these officers were constituted : ( ) by an immediate call from christ , as was paul ; gal. . , . which none now are , nor have been since the decease of them who were so called at first . ( ) by extraordinary gifts and power , which christ doth not continue to communicate . ( ) by divine inspiration , and infallible guidance , both in preaching the word , and appointing things necessary in the churches , ; which none now pretend unto . ( ) by extensive commission giving them power towards all the world for their conversion , and over all churches for their edification . of these officers , in their distinction into apostles and evangelists , with their call , gifts , power , and work , i have treated at large in my discourse of spiritual gifts . the state and condition of the church , with respect unto them , is utterly ceased ; and nothing can be more vain , than to pretend , any succession unto them , in the whole or any part of their office , unless men can justify their claim unto it , by any , or all of these things , which concurred unto it in the apostles , which they cannot do . but it doth not hence follow , that the church state instituted by christ , did fail thereon , or doth now so fail ; because it is impossible , that these apostles should have any successors in their office , or the discharge of it . for by the authority of the lord christ , the church was to be continued under o●dinary officers , without the call , gifts , or power of the others that were to cease . under these , the church state was no less divine , than under the former . for there were two things in it ; ( ) that the offices themselves were of the appointment of christ and if they were not so , we confess the divine right of the church-state would have ceased . the office of the apostles and evangelists was to cease , as hath been declared ; and it did cease actually , in that christ after them did call no more unto that office , nor provided any way or means , whereby any one should be made partaker of it . and for any to pretend a succession in office , or any part of their office , without any of those things which did constitute it , is extream presumption . it is therefore granted , that if there were not other offices appointed by the authority of christ ▪ it had not been in the power of man , to make or appoint any unto that purpose , and the church-state itself must have ceased . but this he hath done , eph. . , . cor. . . ( ) that persons were to be interested in these offices , according unto the way and means by him prescribed ; which were not such as depended on his own immediate , extraordinary actings , as it was with the former sort , but such as consisted in the churches acting according to his law , and in obedience unto his commands . this church-state was appointed by the authority of christ. the direction which he gave in his own person for addresses unto the church in case of scandal , which is an obliging institution for all ages . ( mat. . , , , . ) proves that he had appointed a church-state , that should abide through them all . and when there was a church planted at jerusalem , there were not only apostles in it , according to its first state , but elders also , which respected its second state , that was approaching ; act. . . the apostles being in office before that church state , the elders ordained in it . so chap. . . and the apostles ordained elders in every church ; act. . . tit. . . tim. . . whom they affirmed to be made so by the holy ghost . act. . . the churches to whom the apostle paul wrote his epistles , were such all of them , under the rule of ordinary officers . phil . . rules and laws are given for their ordination in all ages ; tit. . tim. . and the lord christ treateth from heaven with his churches , in this state and order ; rev. st . d . d. he hath promised his presence with them unto the consummation of all things , mat. . . chap. . . and assigned them their duty until his second coming . cor. . . with other evidences of the same truth innumerable . our enquiry therefore is , whereon the continuation of this church-state , unto the end of the world , doth depend ; what are the causes ? what are the means of it ? whence it becomes infallible and necessary . i must only premise , that our present consideration is not so much de facto , as unto what hath fallen out in the world , unto our knowledge and observation , but de jure , or of a right unto this continuation . and this is such as makes it not only lawful for such a church-state to be , but requires also from all the disciples of christ in a way of duty , that it be always in actual existence . hereby there is a warrant given unto all believers , at all times to gather themselves into such a church-state , and a duty imposed on them so to do . the reasons and causes appointing and securing this continuation , are of various sorts , the principal whereof , are these that follow . . the supreme cause hereof , is the father's grant of a perpetual kingdom in this world unto jesus christ , the mediator and head of the church . psal. . , , , , . isa . . zech. . . this grant of the father , our lord jesus christ pleaded as his warranty for the foundation and continuation of the church . mat. , , , . this everlasting kingdom of jesus christ , given him by the irrevocable grant of the father , may be considered three ways . ( ) as unto the real subjects of it , true believers , which are the object of the internal , spiritual power , and rule of christ. of these it is necessary , by vertue of this grant and divine constitution of the kingdom of christ , that in every age there should be some in the world , and those perhaps no small multitude , but such as the internal rule over them , may be rightly and honourably termed a kingdom . for as that which formally makes them such subjects of christs , gives them no outward appearance or visibility , so if in a time of the universal prevalency of idolatry , there were seven thousand of these in the small kingdom of israel , undiscerned and invisible unto the most eagle-eyed prophet who lived in their days ; what number may we justly suppose to have been within the limits of christs dominions , which is the whole world , in the worst , darkest , most profligate and idolatrous times , that have passed over the earth , since the first erection of this kingdom . this therefore is a fundamental article of our faith , that by vertue of this grant of the father , christ ever had , hath , and will have in all ages , some , yea a multitude , that are the true , real , spiritual subjects of his kingdom . neither the power of sathan , nor the rage or fury of the world , nor the accursed apostacy of many , or of all visible churches , from the purity and holiness of his laws can hinder , but that the church of christ in this sense , must have a perpetual continuation in this world. mat. . . . it may be considered with respect unto the outward visible profession of subjection and obedience unto him , and the observation of his laws . this also belongs unto the kingdom granted him of his father . he was to have a kingdom in this world , though it be not of this world. he was to have it not only as unto its being , but as unto its glory . the world and the worst of men therein , were to see and know , that he hath still a kingdom and a multitude of subjects depending on his rule . see the constitution of it . dan. . , . wherefore it is from hence indispensibly and absolutely necessary , that there should at all times , and in all ages , be ever an innumerable multitude of them who openly profess faith in christ jesus , and subjection of conscience unto his laws and commands . so it hath alwayes been , so it is , and shall for ever be in this world. and those who would on the one hand confine the church of christ in this notion of it , unto any one church falling under a particular denomination , as the church of rome , which may utterly fail : or are ready on the other hand upon the supposed or real errors or miscarriages of them , or any of them , who make this profession , to cast them out of their thoughts and affections , as those who belong not unto the kingdom or the church of christ , are not onely injurious unto them , but enemies unto the glory and honour of christ. . this grant of the father may be considered with respect unto particular churches , or congregations . and the end of these churches is twofold . ( ) that believers as they are internal , spiritual , real subjects of christs kingdom , may together act that faith , and those graces , whereby they are so , unto his glory . i say it is , that true believers may together and in society , act all those graces of the spirit of christ , wherein both as unto faculty and exercise , their internal spiritual subjection unto christ doth consist . and as this is that whereby the glory of christ in this world doth most eminently consist , namely , in the joynt exercise of the faith and love of true believers ; so it is a principal means of the encrease and augmentation of those graces in themselves , or their spiritual edification . and from this especial end of these churches , it follows , that those who are members of them , or b●long to them , ought to be saints by calling , or such as are indued with those spiritual principles and graces , in whose exercise christ is to be glorified . and where they are not so , the principal end of their constitution is lost . so are those churches to be made up fundamentally and materially of those who in their single capacity are members of the church catholick invisible . ( ) their second end is , that those who belong unto the church and kingdom of christ under the second consideration , as visibly professing subjection unto the rule of christ and faith in him , may express that subjection in acts and duties of his worship , in the observance of his laws and commands , according unto his mind and will. for this alone can be done in particular churches , be they of what sort they will , whereof we shall speak afterwards . hence it follows that it belongs unto the foundation of these particular churches , that those who joyn in them , do it on a publick profession of faith in christ , and obedience unto him , without which this end of them also is lost . those i say who make a visible profession of the name of christ and their subjection unto him , have no way to express it regularly and according to his mind , but in these particular churches , wherein alone those commandments of his , in whose observance our profession consisteth , do take place ; being such societies , as wherein the solemn duties of his worship are performed , and his rule or discipline is exercised . wherefore this state of the church also , without which both the other are imperfect , belongs unto the grant of the father , whereby a perpetual continuation of it is secured . nor is it of any weight to object , that such hath been the alterations of the state of all churches in the world , such the visible apostasy of many of them unto false worship and idolatry , and of others into a worldly carnal conversation , with vain traditions innumerable , that it cannot be apprehended where there were any true churches of this kind preserved and continued , but that there were an actual intercision of them all . for i answer . ( ) no individual man , nay , no company of men that come together , can give a certain account of what is done in all the world , and every place of it , where the name of christ is professed ; so as that what is affirmed of the state of all churches , universally , is meer conjecture and surmize . ( ) there is so great a readiness in most , to judge the church-state of others , because in some things they agree not in judgment or practice , with what they conceive to belong thereunto as , obstructs a right judgment herein . and it hath risen of late unto such a degree of phrensy that some deny peremptorily the church-state , and consequently the salvation of all that have not diocesan bishops . alass ! that poor men , who are known to others whether they are unto themselves or no , what is their office , and what is their discharge of it , should once think that the being and salvation of all churches should depend on them , and such as they are . yea some of the men of this persuasion , that christians cannot be saved unless they comply with diocesan bishops , do yet grant that heathens may be saved without the knowledge of christ. ( ) whatever defect there hath been de facto in the constitution of these churches , and the celebration of divine worship in them , in any places or ages whatever , it will not prove that there was a total failure of them ; much less a discontinuation of the right of believers to reform and erect them according unto the mind of christ. it is hence evident that the perpetual continuation of the church-state instituted by christ under the gospel , depends originally on the grant of the kingdom unto him by his father , with his faithfulness in that grant , and his almighty power to make it good . and they do but deceive themselves and trouble others , who think of suspending this continuation , on mean and low conditions of their own framing . . the continuation of this church state depends on the promise of christ himself to preserve and continue it . he hath assured us that he will so bui●d his church on the rock , that the gates of hell shall not prevail against it , matth. . . under what consideration soever the church is here firstly intended , the whole state of it as before described , is included in the promise ; if the gates of hell do prevail either against the faith of sincere believers , or the catholick profession of that faith , or the expression of that profession in the duties and ordinances to be observed in particular churches , the promise fails and is of no effect . . it depends on the word or laws of christ , which gives right and title unto all believers to congregate themselves in such a church-state , with rules and commands for their so doing . suppose ( ) that there are a number of believers , of the disciples of christ in any such place , as wherein they can assemble and unite themselves or joyn together in a society for the worship of god. ( ) that they are as yet in no church state , nor do know or own any power of men that can put them into that state ; i say the institution of this church-state by the authority of christ , his commands unto his disciples , to observe therein whatever he hath commanded , and the rules he hath given whereby such a church-state is to be erected , what officers are to pre●ide therein , and what other duties belong th●reunto , is warranty sufficient for them to joyn themselves in such a s●ate . who shall make it unlawful for the disciples of christ to obey the commands of their lord and master ? who shall make it lawful for them to neglect what he requires at any time ? wherever therefore men have the word of the scrip●ure to teach them their duty , it is lawful for them to comply with all the commands of christ contained therein . and whereas there are many priviledges and ●owers accompanying this church-state , and those who are in●erested therein are as such , the especial object of many divine promises , this word and law of christ doth make a conveyance of them all unto those who in obedience unto his institutions and commands do enter into that state , by the way & means that he hath appointed . whilst we hear ●im , according to the reiterated direction given us from heaven , whilst we do and observe all that he hath commanded us , we need not fear that promised presence of his with us , which brings along with it all church power and priviledges also . wherefore this state can have no intercision , but on a supposition that there are none in the world who are willing to obey the commands of christ , which utterly overthrows the very being of the church catholick . . it depends on the communication of spiritual gifts , for the work of the ministry , in this church-state , as is expresly declared ; ephes. . . , , , , . the continuation of the church as unto the essence of it , depends on the communication of saving grace . if christ should no more give of his grace and spirit unto men , there would be no more church in the world , as unto its internal form and essence . but the continuation of the church as it is organical , that is , a society incorporated according unto the mind of christ , with rulers and officers , for the authoritative administration of all its concerns , especially for the preaching of the word and administration of the sacraments , depends on the communication of spiritual gifts and abilities . and if the lord jesus christ should with-hold the communication of spiritual gifts , this church-state must cease . an image of it may be erected , but the true church state will fail ; for that will hold no longer , but whilst the whole body , fitly joyn'd together , and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh encrease of th● body , and the edifying of it self in love. ephes. . . whilst it holds the head , &c. col. . . such dead lifeless images are many churches in the world. but this communication of spiritual gifts unto the use of his disciples , to the end of the world , the lord christ hath taken the charge of on himself , as he is faithful in the administration of his kingly power . ephes. . . , , , . whereas therefore the lord christ in the exercise of his right and power on the grant of the father of a perpetual visible kingdom in this world ; and the discharge of his own promise ; hath ( ) appointed the ordinary offices which he will have continue in his church by an unalterable institution ; ( ) ordained that persons shall be called and set apart unto those offices , and for the discharge of that work and those duties , which he hath declared to belong thereunto ; ( ) furnished them with gifts and abilities for this work , and declared what their spiritual qualifications and moral endowments ought to be ; ( ) made it the duty of believers , to observe all his institutions and commands , whereof those which concern the erection and continuance of this church-state are the principal ; and ( ) hath in their so doing , or their observance of all his commands , promised his presence with them , by which as by a charter of right he hath conveyed unto them , an interest in all the power , priviledges , and promises that belongs unto this state ; it is evident that its perpetual continuation , depends hereon ; and is secured hereby . he hath not left this great concernment of his glory unto the wills of men , or any order they shall think meet to appoint . lastly ; as a means of it , it depends on three things in believers themselves . ( ) a due sense of their duty to be found in obedience unto all the commands of christ. hereby they find themselves indispensibly obliged unto all those things which are necessary unto the continuation of this state ; and that all believers should absolutely at any time live in a total neglect of their duty , though they may greatly mistake in the manner of its performance , is not to be supposed , ( ) the instinct of the new creature and those in whom it is , so associate themselves in holy communion , for the joynt and mutual exercise of those graces of the spirit which are the same , as unto the essence of them , in them all . the laws of christ in , and unto his church , as unto all outward obedience , are suited unto those inward principles and inclinations , which by his spirit and grace , he hath implanted in the hearts of them that believe . hence his yoke is easy , and his commandments are not grievous . and therefore none of his true disciples since he had a church upon the earth did , or could satisfy themselves in their own faith and obedience , singularly and personally ; but would venture their lives and all that was dear unto them , for communion with others , and the associating themselves with them of the same spirit and way , for the observance of the commands of christ. the martyrs of the primitive churches of old , lost more of their blood and lives for their meetings and assemblies , than for personal profession of the faith , and so also have others done under the roman apostacy . it is an usual plea among them who ingage in the persecution or punishment of such as differ from them ; that if they please they may keep their opinions , their consciences and faith unto themselves , without meetings for communion or publick worship . and herein they suppose they deal friendly and gently with them . and this is our present case . it is true indeed as tertullian observed of old , that men in these things have no power over us , but what they have from our own wills ; we willingly choose to be , and to continue , what they take advantage to give us trouble for . and it is naturally in our power , to free our selves from them and their laws , every day . but we like it not ; we cannot purchase outward peace and quietness at any such rate . but as was said , the inward instinct of believers , from the same principles of faith , love , and all the graces of the spirit , in them all , doth efficaciously lead and incline them unto their joynt exercise in societies , unto the glory of christ , and their own edification , or encrease of the same graces in them . when this appears to be under the guidance of the commands of christ , as unto the ways of communion lead unto , and to consist in a compliance therewithal ; they find themselves under an indispensible obligation unto it nor hath the lord christ left them liberty to make a composition for their outward peace , and to purchase quietness , with foregoing any part of their duty herein . this therefore i say , is a means and cause on the part of believers themselves of the continuation of this church-state . for this instinct of believers , leading them unto communion , which is an article of our faith , in conjunction with the law and commands of christ , giving direction how , and in what ways it is to be attained , and exercised , binds and obliges them unto the continuation of this state ; and the decay of this inward principle in them that profess christian religion , hath been the great and almost only ground of its neglect . . the open evidence there is , that sundry duties required of us in the gospel , can never be performed in a due manner , but where believers are brought into this state , which that they should enter into , is therefore in the first place required of them ; what these duties are will afterwards appear . on these sure grounds is founded the continuation of the gospel church-state , under ordinary officers after the decease of the apostles ; and so far secured , as that nothing needs be added unto them for that end . do but suppose that the lord christ yet liveth in heaven in the discharge of his mediatory office ; that he hath given his word for a perpetual law unto all his disciples , and a charter to convey spiritual priviledges unto them ; that he abides to communicate gifts for the ministry unto men , and that there are any believers in the world , who know it to be their duty to yield obedience unto all the commands of christ. and have any internal principle enclining them to that which they profess to believe as a fundamental article of their faith , namely , the communion of saints , and no man is desired to prove the certainty and necessity of the continuance of this state. but there are some who maintain that the continuation and preservation of this church state , depends solely on a successive ordination of church officers , from the apostles , and so down throughout all ages unto the end of the world. for this they say is the only means of conveying church power from one time to another ; so as that if it fail , all church-state , order , and power must fall , never in this world to be recovered . there is they say a flux of power through the hands of the ordainers , unto the ordained , by vertue of their outward ordination , whereon the being of the church doth depend . howbeit those who use this plea , are not at all agreed about those things which are essential in , and unto this successive ordination . some think that the lord christ committed the keys of the kingdom of heaven unto peter only , and he to the bishop of rome alone , from whose person therefore all their ordination must be derived . some think , and those on various grounds , that it is committed unto all and only diocesan bishops , whose being and beginning are very uncertain . others require no more unto it , but that presbyters be ordained by presbyters ; who were rejected in their plea , by both the former sorts ; and other differences almost innumerable among them who are thus minded might be reckoned up . but whereas this whole argument about personal successive ordination , hath been fully handled . and the pretences of it disproved by the chiefest prot●stant writers against the papists ; and because i design not an opposition unto what others think and do , but the declaration and confirmation of the truth in what we have proposed to insist upon , i shall very briefly discover the falseness of this pretence , and pass on unto what is principally intended in this discourse . . the church is before all its ordinary officers ; and therefore its continuation cannot depend on their successive ordination . it is so as essentially considered , though its being organical is simultaneous with their ordination . extraordinary officers were before the church , for their work was to call , gather , and erect it out of the world. but no ordinary officers can be , or ever were ordained but to a church in being . some say they are ordained unto the universal visible church of professors ; some unto the particular church wherein their work doth lye ; but all grant that the church-state whereunto they are ordained , is antecedent unto their ordination . the lord christ could , and did ordain apostles and evangelists , when there was yet no gospel church , for they were to be the instruments of its calling and erection . but the apostles neither did , nor could ordain any ordinary officers , until there was a church or churches , with respect whereunto they should be ordained . it is therefore highly absurd to ascribe the continuation of the church unto the successive ordination of officers , if any such thing there were ; seeing this successive ordination of officers depends solely on the continuation of the church . if that were not secured on other foundations , this successive ordination would quickly tumble into dust . ( yea this successive ordination , were there any such thing appointed , must be an act of the church it self , and so cannot be the means of communicating church power unto others . a successive ordination in some sense may be granted , namely , that when those who were ordained officers in any church do dye that others be ordained in their steads , but this is by an act of power in the church it self , as we shall manifest afterwards . ) . not to treat of papal succession ; the limiting of this successive ordination , as the only way and means of communicating church power , and so of the preservation of the church-state , unto diocesan prelates or bishops , is built on so many inevident presumptions and false principles , as will leave it altogether uncertain whether there be any church-state in the world or no. as ( ) that such bishops were ordained by the apostles , which can never be proved . ( ) that they received power from the apostles to ordain others and communicate their whole power unto them by an authority , inherent in themselves alone ; yet still reserving their whole power unto themselves also , giving all , and retaining all at the same time ; which hath no more of truth than the former , and may be easily disproved . ( ) that they never did , nor could any of them forfeit this power , by any crime or error , so as to render their ordination invalid , and interrupt the succession pretended . ( ) that they all ordained others in such manner and way , as to render their ordination valid ; whereas multitudes were never agreed , what is required thereunto . ( ) that whatever heresy , idolatry , flagitiousness of life , persecution of the true churches of christ , these prelatical ordainers might fall into , by whatever arts , simoniacal practices , or false pretences unto what was not , they came themselves into their offices , yet nothing could deprive them of their right of communicating all church power unto others by ordination . ( ) that persons so ordained , whether they have any call from the church or no ; whether they have any of the qualifications required by the law of christ in the scripture to make them capable of any office in the church , or have received any spiritual gifts from christ for the exercise of their office and discharge of their duty ; whether they have any design or no , to persue the ends of that office which they take upon them ; yet all is one , being any way prelatically ordained bishops , they may ordain other and so the successive ordination is preserved . and what is , this but to take the rule of the church out of the hand of christ ; to give law unto him , to follow with his approbation , the actings of men besides , and contrary to his law and institution , and to make application of his promises unto the vilest of men , whether he will or no. ( ) that it is not lawful for believers or the disciples of christ to yield obedience unto his commands , without this episcopal ordination , which many churches cannot have , and more will not , as judging it against the mind and will of christ. ( ) that one worldly , ignorant , proud , sensual beast , such as some of the heads of this successive ordination , as the popes of rome , have been , should have more power and authority from christ to preserve and continue a church-state by ordination , than any the most holy church in the world , that is , or can be gathered according to his mind ; with other unwarrantable presumptions innumerable . . the pernicious consequences that may ensue on this principle , do manifest its inconsistency with what our lord jesus christ hath ordained unto this end of the continuation of his church . i need not reckon them upon the surest probabilities . there is no room left for fears of what may follow hereon , by what hath already done so . if we consider whither this successive ordination , hath already led a great part of the church , we may easily judge what it is meet for . it hath i say , led men , for instance in the church of rome , into a presumption of a good church-state in the loss of holiness and truth , in the practice of false worship and idolatry , in the persecution and slaughter of the faithful servants of christ ; unto a state plainly antichristian . to think there should be a flux and communication of heavenly and spiritual power , from jesus christ and his apostles in , and by the hands and actings of persons ignorant , simoniacal , adulterous , incestuous , proud , ambitious , sensual , presiding in a church-state never appointed by him , immersed in false and idolatrous worship , persecuting the true church of christ , wherein was the true succession of apostolical doctrine and holiness , is an imagination for men who embrace the shadows and appearances of things , never once seriously thinking of the true nature of them . in brief , it is in vain to derive a succession whereon the being of the church should depend , through the presence of christ with the bishops of rome , who for an years together , from the year to a , were monsters for ignorance , lust , pride , and luxury ; as baronius acknowledgeth . a. d. . . . or by the church of antioch , by samosatenus , eudoxius , gnapheus , severus , and the like hereticks . or in constantinople , by macedonius , eusebius , demophilus , anthorinus , and their companions : or at alexandria ; by lucius , dioscurus , aelurus , sergius , and the rest of the same sort . . the principal argument whereby this conceit is fully discarded , must be spoken unto afterwards . and this is the due consideration of the proper subject of all church-power , unto whom , it is originally , formally and radically given and granted by jesus christ. for none can communicate this power unto others , but those who have received it themselves from christ , by vertue of his law and institution . now this is the whole church , and not any person in it , or prelate over it . look whatever constitutes it a church , that gives it all the power and priviledge of a church ; for a church is nothing but a society of professed believers , enjoying all church power and priviledges , by vertue of the law of christ. unto this church which is his spouse doth the lord christ commit the keys of his house , by whom they are delivered into the hands of his stewards so far as their office requires that trust. now this ( which we shall afterwards more fully confirm ) is utterly inconsistent with the committing of all church power unto one person by vertue of his ordination by another . nothing that hath been spoken doth at all hinder or deny , but that where churches are rightly constituted , they ought in their offices , officers , and order to be preserved by a successive ordination of pastors and rulers , wherein those who actually preside in them , have a particular interest in the orderly communication of church-power unto them . chap. iv. the especial nature of the gospel church-state appointed by christ. the principal enquiry which we have thus far prepared the way unto , and whereon all that ensues unto it doth depend , is concerning the especial nature of that church-state , rule , and order , which the lord christ hath instituted under the gospel , of what sort and kind it is . and hereunto some things must be premised . . i design not here to oppose , nor any way to consider such additions as men may have judged necessary to be added unto that church-state which christ hath appointed , to render it , in their apprehension , more useful unto its ends , than otherwise it would be . of this sort there are many things in the world , and of a long season have been so . but our present business is to prove the truth , and not to disprove the conceits of other men . and so far as our cause is concerned herein , it shall be done by it self , so as not to interrupt us in the declaration of the truth . . whereas there are great contests about communion with churches , or separation from them , and mutual charges of impositions and schisms thereon , they must be all regulated by this enquiry ; namely , what is that church state which christ hath prescribed . herein alone is conscience concerned as unto all duties of ecclesiastical communion . neither can a cha●ge of schism be managed against any , but on a supposition of sin , with respect unto that church-state and order which christ hath appointed . a dissent from any thing else , however pretended to be useful , yea advantageous unto church ends , must come under other prudential considerations . all which shall be fully proved , and vindicated from the exceptions of dr. st. . there have been , and are in the world , several sorts of churches of great power and reputation , of several forms and kinds , yet contributing aid to each other , in their respective stations ; as ( ) the papal church which pretends it self to be catholick or universal , comprehensive of all true believers or disciples of christ , united in their subjection unto the bishop of rome . ( ) there were of old , and the shadow of them is still remaining , churches called patriarchal , first , then , then of them , whereinto all other churches and professed christians in the roman world were distributed , as unto a dependance on the authority , and subjection to the jurisdiction , and order of the bishops of principal cities of the empire , who were thereon called patriarks . ( ) various divisions under them , of archiepiscopal or metropolitical churches ; and under them of those that are now called diocesan , whose bounds and limits were fixed and altered according to the variety of occasions and occurrences of things in the nations of the world. what hath been the original of all these sorts of churches , how from parochial assemblies , they grew up by the degrees of their descent now mentioned , into the height and center of papal omnipotency , hath been declared elsewhere sufficiently . . some there are , who plead for a national church-state , arising from an association of the officers of particular churches , in several degrees , which they call classical and provincial , until it extend it self unto the limits of an whole nation , that is one civil body , depending as such on its own supreme ruler and law. i shall neither examine nor oppose this opinion ; there hath been enough , if not too much already disputed about it . but . the visible church-state which christ hath instituted under the new testament , consists in an especial society or congregation of professed believers , joyned together according unto his mind , with their officers , guides , or rulers whom he hath appointed , which do , or may meet together for the celebration of all the ordinances of divine worship , the professing and authoritatively proposing the doctrine of the gospel , with the exercise of the discipline prescribed by himself , unto their own mutual edification , with the glory of christ , in the preservation and propagation of his kingdom in the world. the things observable in this description , and for the farther declaration of it , are ; ( ) the material cause of this church , or the matter whereof it is composed ; which are visible believers . ( ) the formal cause of it , which is their voluntary coalescency into such a society or congregation , according to the mind of christ. ( ) the end of it , is presential , local communion , in all the ordinances and institutions of christ , in obedience unto him , and their own edification . ( ) in particular these ends are , ( ) the preaching of the word , unto the edification of the church it self , and the conversion of others . ( ) administration of the sacraments , or all the mystical appointments of christ in the church . ( ) the preservation and exercise of evangelical discipline . ( ) visibly to profess their subjection unto christ in the world , by the observation of his commands . ( ) the bounds and limits of this church , are taken from the number of the members , which ought not to be so small , as that they cannot observe , and do all that christ hath commanded in due order ; nor yet so great as not to meet together for the ends of institution of the church before mentioned . ( ) that this church in its compleat state , consists of pastors , or a pastor and elders , who are its guides and rulers , and the community of the faithful under their rule . ( ) that unto such a church , and every one of them , belongs of right all the priviledges , promises and power that christ doth give and grant unto the church in this world. these and sundry other things of the like nature shall be afterwards spoken unto in their order , according unto the method intended in the present discourse . two things i shall now proceed unto . ( ) to prove that christ hath appointed this church-state under the gospel , namely , of a particular or single congregation . ( ) that he hath appointed no other church state that is inconsistent with this , much less that is destructive of it . . christ appointed that church-state which is meet and accommodated unto all the ends which he designed in his institution of a church . but such alone is that church form and order that we have proposed . in christs institution of the church , it was none of his ends , that some men might be thereby advanced to rule , honour , riches , or secular grandeur ; but the direct contrary , matth. . , , , . nor did he do it , that his disciples might be ruled and governed by force or the laws of men ; or that they should be obstructed in the exercise of any graces , gifts , or priviledges that he had purchased for them , or would bestow on them . and to speak plainly , ( let it be despised by them that please ) this cannot greatly value that church-state which is not suited , to guide , excite and direct the exercise of all evangelical graces unto the glory of christ in a due manner . for , to propose peculiar and proper objects for them , to give peculiar motives unto them , to limit the seasons and circumstances of their exercise , and regulate the manner of the performance of the duties that arise from them , is one principal end of their institution . it would be too long to make a particular enquiry into all the ends for which the lord christ appointed this church-state , which indeed are all the duties of the gospel , either in themselves , or in the manner of their performance . we may reduce them unto these three general heads . . the p●ofessed subjection of the souls and consciences of believers unto his authority , in their observance of his commandments . he requireth that all who are baptized into his name , be taught to do , and observe all things whatever he commanded . matth. . , , . and god is to be glorified not only in their subjection , but in their professed subjection unto the gospel of christ. cor. . . having given an express charge unto his disciples , to make publick profession of his name , and not to be deterred from it by shame or fear of any thing that may befal them on the account thereof , and that on the penalty of his disowning them before his heavenly father , matth. . , , , , , , matth. . ; he hath appointed this church-state , as the way and means whereby they may joyntly , and visibly make profession of this their subjection to him , dependance on him , and freedom in the observation of all his commands . he will not have this done , singly , and personally only , but in society and conjunction . now this cannot be done in any church-state imaginable , wherein the members of the church cannot meet together for this end , which they can only do in such a church as is congregational . . the joynt celebration of all gospel ordinances and worship , is the great and principal end of the evangelical church state. how far this is directed unto by the law of nature was before declared . man was made for society in things natural and civil , but especially in things spiritual , or such as concern the worship of god. hereon depends the n●cess●●y of par●i●ular churches , or societ●es for divine worship . and this is declared to be the end of the churches instituted by christ. act. . cor. . cor. . , . tim. . , . as also of the institution of officers in the church , for the solemn administration of the ordinances of this worship . and the reasons of this appointment are intimated in the scripture ; as ( ) that it might be a way for the joynt exercise of the graces and gifts of the spirit ; as was in general before mentioned . the lord christ g●ves both his grace and his gifts in great variety of measures . ephes. . . but the manifestation of the spirit is given unto every man to profit withal ; cor. . , . he gives neither of them unto any meerly for themselves . saving grace is firstly given for the good of him that receives it ; but respect is had in it unto the good of others ; and the lord christ expects such an exercise of it , as may be to others advantage . and the first end of gifts is the edification of others ; and all that do receive them are thereby , and so far , stewards of the manifold grace of god. pet. . . wherefore for the due exercise of these gifts and graces unto his glory , and their proper ends , he hath appointed particular congregations , in whose assemblies alone , they can be duely exercised , ( ) hereby all his disciples are mutually edified ; that is , encreased in light , knowledge , faith , love , fruitfulness in obedience , and conformity unto himself . this the apostle affirms to be the especial end of all churches , their offices , officers , gifts , and order . ephes. . , , , , . and again ; . . no church-state that is not immediately suited unto this end , is of his institution . and though others may in general pretend unto it , besides that of particular congregations , it were to be wished that they were not obstructive of it , or were any way fitted or useful unto it . ( ) that he might hereby express and testify his promised presence with his disciples unto the end of the world ; matth. . . matth. . . rev. . . it is in their church assemblies , and in the performance of his holy worsh●p that he is present with his disciples according unto his promise . ( ) in these churches thus exercised in the holy worship of god , he gives us a resemblance and representation of the great assembly above , who worship god continually before his throne , which is too large a subject here to insist upon . and to manifest that assemblies of the whole church , at once and in one place , for the celebration of divine worship , is of the essence of a church , without which it hath no real being ; when god had instituted such a church form , as wherein all the members of it could not ordinarily come together every week for this end ; yet he ordained that , for the preservation of their church-state , three times in the year the males ( which was the circumcised church ) should appear together in one place , to celebrate the most solemn ordinances of his worship . exod. . . chap. . deut. . . all those difficulties which arose from the extent of the limits of that church unto the whole nation , being removed , these meetings of the whole church for the worship of go● become a continual duty ; and when they cannot be observed in any church , the state or kind of it is not instituted by christ. . the third end of the institution of the gospel church-state is the exercise and preservation of the discipline appointed by christ to be observed by his disciples . the antients do commonly call the whole religion of christianity , by the name of the discipline of christ , that is , the faith and obedience which he hath prescribed unto them , in contradistinction , and opposition unto the rules and prescriptions of all ●hilosophical societies . and it is that , without which the glory of ●hristian religion can in no due manner be preserved . the especial nature of it shall be afterwards fully spoken unto for the use of the present argument i shall only speak unto the ends of it , or what it is that the lord christ designeth in the institution of it ; and these things may be referred unto heads . . the preservation of the doctrine of the gospel in its purity , and obedience unto the commands of christ in its integrity . for the first ; the scripture is full of predictions , all confirmed in the event , that after the days of the apostles , there should be various attempts to wrest , corrupt , and pervert the doctrine of the gospel , and to bring in pernitious errors and heresies . to prevent , or reprove , and remove them , is no small part and duty of the ministerial office in the dispensation of the word ▪ but whereas those who taught such perverse things , did for the most part arise at first in the churches themselves ; act. . . pet. . . john . . as the preaching of the word was appointed for the rebuke of the doctrines themselves , so this discipline was ordained in the church with respect unto the persons of them by whom they were taught , rev. . . ▪ . joh. . . gal. . . and so also it was with respect unto schisms and divisions that might fall out in the church . the way of suppressing things of this nature by external force , by the sword of magistrates , in prisons , fines , banishments , and death , was not then thought of , nor directed unto by the lord jesus christ ; but is highly dishonourable unto him , as though the ways of his own appointment , were not sufficient for the preservation of his own truth , but that his disciples must betake themselves unto the secular powers of this world who for the most part are wicked , prophane , and ignorant of the truth , for that end . and hereunto belongeth the preservation of his commands , in the integrity of obedience . for he appointed that hereby care should be taken , of the ways , walkings , and conversation of his disciples , that in all things it should be such as became the gospel . hence the exercise of this discipline he orda●ned to consist in exhortations , admonitions , reproofs , of any that shou●d offend in things moral or of his especial institut●on , with the total rejection of them were obstinate in their offences ; as we shall see afterwards . . the second end of it was to preserve love entire among his disciples . this was that which he gave in especial charge unto all that should believe in his name , taking the command of it to be his own in a peculiar manner , and declaring our observance of it , to be the principal pledge and evidence of our being his disciples . for although mutual love be an old commandment , belonging both unto the moral law , and sundry injunction under the old testament ; yet the degrees and measure of it , the ways and duties of its exercise , the motives unto it , and reasons for it , were wholly his own , whereby it becomes a new commandment , also . for the preservation and continuance of this love , which he lays so great weight upon , was this discipline appointed , which it is several ways effectual towards . as ( ) in the prevention or removal of offences that might arise among believers , to the impeachment of it ; matth. . , , , ( ) in that watch over each other with mutual exhortations and admonitions , without which this love let men pretend what they please , will not be preserved . that which keepeth either life or soul in christian love , consists in the exercise of those graces mutually and the discharge of those duties , whereby they may be partakers of the fruits of love in one another . and for the most part , those who pretend highly unto the preservation of love , by their coming to the same church who dwell in the same parish , have not so much as the carcase , nay not a shadow of it . in the discipline of the lord christ it is appointed that this love , so strictly by him enjoyned unto us , so expressive of his own wisdom and love , should be preserved , continued and encreased , by the due and constant discharge of the duties of mutual exhortation , admonition , prayer , and watchful care over one another . rom. . . thes. , . thes. . . heb. . , . ch. . , . . a third end of it , is , that it might be a due representation of his own love , care , tenderness , patience , meekness , in the acting of his authority in the church . where this is not observed and designed in the exercise of church discipline , i will not say it is antichristian , but will say , it is highly injurious and dishonourable unto him . for all church power is in him , and derived from him ; nor is there any thing of that nature which belongs unto it , but it must be acted in his name , and esteemed both for the manner and matter of it , to be his act and deed. for men therefore to pretend unto the exercise of this discipline , in a worldly frame of spirit , with pride and passion , by tricks of laws and canons , in courts forein to the churches themselves which are pretended to be under this discipline , it is a woful and scandalous representation of christ his wisdom , care and love towards his church . but as for his discipline he hath ordained , that it shall be exercised in , and with meekness , patience , gentleness , evidence of zeal for the good and compassion of the souls of men , with gravity and authority , so as that therein , all the holy affections of his mind towards his church , or any in it , in their mistakes , failings , and miscarriages , may be duly represented , as well as his authority acted among them . isa. . ▪ cor. . ▪ gal. . . . thes. . . tim. . , , . jam. . . cor. . . it is in part appointed to be an evidence and pledge of the future judgment , wherein the whole church shall be judged before the throne of christ jesus . for in the exercise of this discipline christ is on his own judgment seat in the church ; nor may any man pronounce any sentence , but what he believeth that christ himself would pronounce were he visibly present , and what is according to his mind as declared in his word . hence tertullian calls the sentence of excommunication in the church , futuri judicii praejudicium ; a representation of the future judgment . . in all that degeneracy which the christian professing church , hath fallen into , in faith , worship , and manners , there is no instance can exceed the corruption of this divine institution . for that which was the honour of christ and the gospel , and an effectual means to represent him in the glory of his wisdom and love , and for the exercise of all graces in the church , unto the blessed ends now declared ; was turned into a domination , earthly and secular , exercised in a prophane , litigious , unintelligible process , according unto the arts , ways , and terms of the worst of law courts , by persons for the most part remote from any just pretence of the least interest in church power , on causes and for ends , forein unto the discipline of the gospel , by a tyranny over the consciences , and over the persons of the disciples of christ , unto the intolerable scandal of the gospel , and rule of christ in his church , as is evident in the state and rule of the church of rome . as these are the general ends of the institution of a church-state under the gospel , and in order unto them , it is a great divine ordinance for the glory of christ , with the edification and salvation of them that do believe . wherefore that church-state which is suited unto these ends , is that which is appointed by christ ; and whatever kind of church or churches is not so , primarily , and as such , are not of his appointment . but it is in congregational churches alone , that these things can be done and observed . for unto all of them there are required assemblies of the whole church ; which wherever they are , that church is congregational . no such churches as those mentioned before , papal , patriarchical , metropolitical , diocesan , or in any way national , are capable of the discharge of these duties , or attaining of these ends. if it be said , that what they cannot do in themselves ; as that they cannot together in one place profess , and express their subjection unto the commands of christ , they cannot have personal communinion in the celebration of gospel ordinances of worship , nor exercise discipline in one body and society ; they can yet do the same things otherwise ; partly in single congregations appointed by themselves , and partly in such ways for the administration of discipline , as are suited unto their state and rule ; that is , by ecclesiastical courts , with jurisdiction over all persons or congregations belonging unto them , it will not help their cause . for ( ) those particular congregations wherein these things are to be observed , are churches , or they are not . if they are churches , they are of christs appointment , and we obtain what we aim at ; nor is it in the power of any man to deprive them of any thing that belongs unto them as such ; if they are not , but inventions and appointments of their own , then that which they say is this ; that what is absolutely necessary unto the due observation of the worship of god , and unto all the ends of churches , being not appointed by christ , is by them provided for , appointed and ordained ; which is to exalt themselves in wisdom and care above him , and to place themselves in a nearer relation to the church than he . to grant that many of those things which are the ends for which any church-state under the gospel is appointed , cannot be performed or attained but in , and by particular congregations , and yet to deny that those particular congregations are of christs institution , is to speak contradictions , and at the same time to affirm , that they are churches , and are not churches . ( ) a church is such a body or society , as hath spiritual power , priviledges and promises annexed unto it , and accompanying of it . that which hath not so , as such , is no church . the particular congregations mentioned have this power , with priviledges , and promises , belonging to them , or they have not . if they have not , they are no churches , at least no compleat churches , and there are no churches in the earth , wherein those things can be done , for which the being of churches was ordained , as namely , the joynt celebration of divine worship by all the members of them . if they have such power , i desire to know from whence or whom they have it ; if from christ then are they of his institution ; and who can divest them of that power , or any part of it ? that they have it from men , i suppose will not be pretended . ( ) as unto that way of the exercise of discipline suited unto any other church-state but that which is congregational , we shall consider it afterwards . ( ) what is done in particular congregations , is not the act of any greater church ; as a diocesan or the like . for whatever acts any thing , acts according unto what it is ; but this of joynt worship and discipline in assemblies , is not the act of such a church , according unto what it is ; for so it is impossible for it to do any thing of that nature . but thus it is fallen out . some men under the power of a tradition that particular congregations were originally of a divine institution , and finding the absolute necessity of them , unto the joynt celebration of divine worship , yet finding what an inconsistency with their interest , and some other opinions which they have imbibed , should they still be acknowledged to be of the institution of christ , seeing thereon the whole ordinary power given by christ unto his church must reside in them , they would now have them to be only conveniences for some ends of worship of their own finding out . some thing they would have like christs institution , but his it shall not be , which is an image . . the very notation of the word doth determine the sense of it unto a particular congregation . other things may in churches , as we shall see afterwards , both in the rule and administration of the duties of holy worship , be ordered and disposed in great variety . but whilst a church is such as that ordinarily , the whole body in its rulers and those that are ruled , do assemble together in one place , for the administration of gospel ordinances , and the exercise of discipline , it is still one single congregation , and can be neither diocesan , provincial , nor national . so that although the essence of the church doth not consist in actual assemblies ; yet are they absolutely necessary unto its constitution in exercise . hence is the name of a church . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb in the old testament , is to congregate , to assemble , to call and meet together , and nothing else . the lxx render it mostly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to congregate in a church assembly ; and sometimes by other words of the same importance ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so they do the noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; seldom by any other word , but where they do so , it is always of the same signification . wherefore this word signifies nothing but a congregation which assembles for the ends and uses of it , and acts its duties and powers ; so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , in the new testament . it may be sometimes applied unto that whose essence is not denoted thereby , as the church catholick invisible , which is only a mystical society or congregation . but wherever it is used to denote an outward visible society , it doth connote their assemblies together , in one . it is frequently used for an actual assembly . act. . , , . which was the signification of it in all greek writers . cor. . , . and sometimes it is expresly affirmed , that it met together in the same place ; cor. , . wherefore no society that doth not congregate ; the whole body whereof doth not meet together , to act its powers and duties , is a church , or may be so called , whatever other sort of body or corporation it may be . in this sense is the word used , when the first intimation is is given of an evangelical church state , with order and discipline . matth. . . if he shall neglect to hear them , tell the church , &c. there have been so many contests about the sense of these words and the interpretation of them , so many various and opposite opinions about them , and those debated in such long and operous discourses , that some would take an argument from thence , that nothing can be directly proved from them , nor any certain account of the state and duty of the church be thence collected . but nothing can be insinuated more false and absurd , nor which more directly tendeth to the overthrow of the whole authority of the scripture . for if when men are seduced by their interests or otherwise , to multiply false expositions of any place of scripture , and to contend earnestly about them , that thereon as unto us , they lose their instructive power , and certain determination of the truth , we should quickly have no bottom or foundation for our faith , in the most important articles of religion ; nor could have so at this day . but all the various pretences of men , some whereof would have the pope , others a general councel , some the civile magistrate , some the jewish synagogue , some a company of arbitrators , are nothing but so many instances of what interest , prejudice , corrupt lusts , ambitious designs with a dislike of the truth , will bring forth . to me it seems strange that any impartial man reading this context , can take the church in this place in any other sense , but for such a society , as whereunto an offending and offended brother or disciple of christ , might and ought to belong , to the body whereof they might address themselves for relief and remedy , or the removal of offences , by vertue of the authority and appointment of jesus christ. it were an endless task and unsuited unto our present design , to examine the various pretensions unto the church in this place ; enough also if not too much hath been written already about them . i shall therefore observe only some few things from the context , which will sufficiently evidence what sort of church it is , that is here intended . . the rule and direction given by our saviour in this place unto his disciples , doth not concern civil injuries as such ; but such sins as have scandal and offence in them , either causing other men to sin , or giving them grief and offence for sin , whereby the exercise of love in mutual communion may be impeded . private injuries may be respected herein , but not as injuries , but so far as they are scandalous , and matter of offence unto them unto whom they are known . and this appears ; ( ) from the proper signification of the phrase here used ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if thy brother sin against thee , doing of an injury is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to be injured by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . , . that is , to be wronged , to be dealt unjustly withal , and to be defrauded or deprived of our right . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so used ; but only so to sin as to give scandal unto them against whom that sin is said to be , cor. . , : to be guilty of sin against christ in the light of their consciences , is to sin against them . . it is evident in the context . our saviour is treating directly about all sorts of scandals and offences , or sins , as occasions of falling , stumbling and sinning , and so of perishing unto others , giving rules and directions about them , from th verse , unto these words wherein direction is given about their cure and removal . and two things he ascribes unto these scandals ; ( . ) that weak christians are despised in them , ver . . ( . ) that they are in danger to be destroyed or lost for ever by them , ver . . which gives us a true account of the nature of scandalous offences . wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to sin is used here in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before , to give offence by a scandalous miscarriage . . where the same rule is again recorded , the words used enforce this application of them , luk. . , , . the lord christ foretells his disciples that scandals and offences would arise , with the nature and danger of them , v. . and because that they obtain their pernicious effects mostly on them that are weak , he gives caution against them , with especial respect unto such among his disciples ; better any one were cast into the sea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then that he should give scandal or offence unto one of these little ones , ver . . and what he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . . he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . . sin against thee ; and this is plain from th● direction which he gives hereon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; rebuke him . the word is never used with respect unto private injuries ; but as they are sins or faults ; so is it joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tim. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the only word used for the rebuke given , or to be given unto a scandalous offender , cor. . . another rule is given in case of private injuries , that are only such , and that is , that we immediately forgive them . . it doth not seem a direction suited unto that intense love , which the lord christ requireth in all his disciples one towards another , nor the nature of that love in its exercise , as it is described , cor. . that for a private injury done unto any man , without respect unto sin against god therein , which is the scandal , he should follow his brother so far as to have him cast ●ut of the communion of all churches and believers , which yet in case of sin unrepented of , is a necessary duty . dly . the rule here prescribed , and the direction given , were so prescribed and given for the use of all the disciples of christ in all ages , and are not to be confined unto any present case , or the present season . for ( . ) there was no such case at present , no mutual offence among any of his disciples , that should require this determination of it , only respect is had unto what might afterwards fall out in the church . ( . ) there was no need of any such direction at that time , because christ himself was then constantly present with them , in whom all church power did reside both eminently and formally . accordingly , when any of them did offend unto scandal , he did himself rebuke them ; matth. . , . and when any thing of mutual offence fell out among them , he instructed them , and directed them into the way of love , doing what any church could do , and much more also , mat. , , , . . ( ) this was a case which our saviour foreknew and foretold that it would fall out in the church in futu●e generations even unto the end of the world ▪ it doth so every day , and will do so whilst men are in an imperfect state here below . nor is there any thing wherein the church as unto its order , ●urity and edification , is more concerned . nor can any of them be preserved without a certain rule for the cure and healing of offences ; nor are so , in any church , where such a rule is not , or is neglected . it is therefore fond to suppose , that our saviour should prescribe this rule for that season wherein there was no need of it ; and not for those times , wherein the church could not subsist in order without it . ly . the church here directed unto , is a christian church . for ( . ) whereas it hath been proved , it concerned the times to come afterwards ; there was in those times nothing that could pretend unto the name of the church but a christian church only . the jewish synagogues had an utter end put unto them , so as that an address unto any of them in this case was not only useless but unlawful . and as unto magistrates or arbitrators , to have them called the church , and that in such a sense as that after the interposition of their authority or advice , a man should be freed from the discharge of all christian duties , such as are mutually required among the disciples of christ towards his brother , is a fond imagination : for ( ) it is such a church , as can exercise authority in the name of christ , over his disciples , and such as in conscience , they should be bound to submit themselves unto . for the reason given of the contempt of the voice , judgment and sentence of the church in case of offence , is their power of spiritual binding and loo●ing , which is comitted by christ thereunto , and so he adds immediatley ver . . whatever ye shall bind on earth , shall be bound in heaven ; and whatsoever ye shall loose in heaven , shall be loosed on earth ; is the priviledge of a christian church only . thly . it is a visible particular congregation alone that is intended . for ( . ) as unto the church , in other acceptations of that name , either for the catholic● invisible church , or for the whole body of professed believers thoroughout the world , it is utterly impossible that this d●ty should be observed towards it , as is manifest unto all . ( . ) we have proved that the first and most proper signification of the word is of a single congregation , assembling together for its duties and enjoyments . where ever therefore the church in general is mentioned , without the addition of any thing or circumstance , that may lead unto another signification ; it must be interpreted of such a particular church or congregation . ( . ) the persons intended , offending , and offended must belong unto the same society unto whom the address is to be made ; or else the one party may justly decline the judicatory applyed unto , and so frustrate the process . and it must be such a church , as unto whom they are known in their circumstances , without which it is impossible , that a right judgment in sundry cases , can be made in point of offence . ( ) it is a church of an easie address ; go tell the church ; which supposeth that free and immediate a●cess , which all the members of a church have unto that whole church whereof they are members . wherefore ( ) it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ tell the church ; not a church , but the church ; namely , whereunto thou and thy brother do belong . ( ) one end of this direction is , that the offending and the offended parties may continue together in the communion of the same church , in love without dissimulation ; which thing belongs unto a particular congregation . ( ) the meaning is not tell the diocesan bishop ; for whatever church he may have under his rule , yet is not he himself a church . nor is it ( ) the chancellours court that our saviour intended . be it what it will , it is a disparagement unto all churches , to have that name applied thereunto . nor , lastly , is it a presbytery or association of the elders of many particular congregations , that is intended . for the power claimed in such associated presbyteries , is with respect unto what is already in , or before particular congregations , which they have not either wisdom or authority , as is supposed , finally to order and determine . but this supposeth , that the address in the first place , be made unto a particular congregation ; which therefore is firstly and properly here intended . all things are plain , familiar , and exposed to the common understandings of all believers , whose minds are any way exercised about these things , as indeed are all things that belong unto the discipline of christ. arguments pretendedly deep and learned , really obscure and perplexed , with logical notions and distinctions , applied unto things thus plain and evident in themselves , do serve only to involve and darken the truth . it is plain in the place ; ( ) that there was a church-state for christians , then designed by christ , which afterwards he would institute and settle . ( ) that all true disciples were to join and unite themselves in some such church , as might be helpful unto their love , order , peace and edification . ( ) that among the members of these churches , offences would , or might arise , which in themselves tend unto pernicious events . ( ) that if these offences could not be cured and taken away , so as that love without dissimulation might be continued among all the members of the churches , an account of them at last was to be given unto that church or society whereunto the parties concerned do belong as members of it . ( ) that this church should hear , determine and give judgment with advice in the cases , so brought unto it , for the taking away and removal of all offences . ( ) that this determination of the church is to be rested in , on the penalty of a deprivation of all the priviledges of the church . ( ) that these things are the institution and appointment of christ himself , whose authority in them all , is to be submitted unto , and which alone can cast one that is a professed christian into the condition of an heathen or a publican . these things in the notion and practice of them , are plain , easy , and exposed to the understanding of the meanest of the disciples of christ ; as it is meet , that all things should be , wherein their daily practice is concerned . but it is not easily to be expressed , into what horrible perplexities and confusions they have been wrested in the church of rome , nor how those who depart from the plain obvious sense of the words , and love not the practice they direct unto , do lead themselves and others into ways and paths that have neither use , nor end . from the corrupt abuse of the holy institution of our lord jesus christ here intended , so many powers , faculties , courts , jurisdictions , legal processes , with litigious , vexatious , oppressive courses of actions and trials , whose very names are uncouth , horrid , foreign unto religion , and unintelligible without cunning in an art●ficial barbarous science of the canon law , have proceeded , as are enough to fill a sober rational man with astonishment , how it could ever enter into the minds of men to suppose , that they can possibly have any relation unto this divine institution . those who are not utterly blinded with interest and prejudice , wholly ignorant of the gospel , and the mind of christ therein , as also strangers from the practice of the duties which it requires , will hardly believe , that in this context our lord jesus christ designed to set up , and erect an earthly domination in , and over his churches , to be administred by the rules of the canon law , and the rota at rome . they must be spiritually mad and ridiculous , who can give the least entertainment unto such an imagination . nor can the discipline of any diocesan churches , administred in , and by courts and officers , foreign to the scripture , both name and thing ▪ be brought within the view of this rule ; nor can all the art of the world , make any application of it thereunto : for what some plead concerning magistrates or arbitrators , they are things which men would never betake themselves unto , but only to evade the force of that truth which they love not . all this is fallen out by mens departing from the simplicity of the gospel ▪ and a contempt of that sense of the words of the lord jesus , which is plain and obvious unto all who desire not only to hear his words , but also to observe his commands . dly . our third argument is taken from the nature of the churches ●nstituted by the apostles and their order , as it is expressed in the scripture . for they were all of them congregational , and of no other sort . this the ensuing considerations will make evident . . there were many churches planted by the apostles in very small provinces . not to insist on the churches of galatia ; gal. . . concerning which it is no where intimated , that they had any one head or mother church , metropolitical , or diocesan . nor of those of macedonia , distinct from that of philippi , whereof we have spoken before ; upon the first coming of paul after his conversion , unto jerusalem ; which was three years ; gal. . . in the fourth year after the ascension of christ , there were churches planted in all judea , and galilee , and samaria ; act. . . neither of the two latter provinces was equal unto one ordinary diocess . yet were there churches in both of them , and that in so short a time after the first preaching of the gospel , as that it is impossible they should be conceived to be any other but single congregations . what is excepted or opposed hereunto by the reverend dr. st. shall be examined and disproved afterwards by itself , that the progress of our discourse be not here interrupted . . these churches were such , as that the apostles appointed in them ordinary elders and deacons , that might administer all ordinances unto the whole church , and take care of all the poor . act. . . chap. . . now the care , inspection and labour of ordinary officers , can extend itself no further than unto a particular congregation . no man can administer all ordinances unto a diocesan church . and this ordaining elders in every church , is the same with ordaining them in every city , tit. . . that is in every town wherein there was a number converted unto the faith ; as is evident from act. . . and it was in towns and cities ordinarily that the gospel was first preached , and first received . such believers being congregated and united in the profession of the same faith and subiection unto the authority of christ , did constitute such a church-state as it was the will of christ , they should have bishops , or elders and deacons ordained amongst them ; and were therefore as unto their state , such churches as he owned , . it is said of most of these churches expresly that they respectively met together in one place , or had their assemblies of the whole church , for the discharge of the duties required of them , which is peculiar unto congregational churches only ; so did the church at jerusalem on all occasions ; act. . , . ch . ● . . see ch . . . ch . . . it is of no force which is objecte● from the multitude of them that are said to believe , and so consequently were of that church ; so as that they could not assemble together : for whereas the scripture says expresly , that the multitude of the church did come together ; it is scarce fair for us to to say they were such a multitude as that they could not come together . and it is evident that the great numbers of believers that are said to be at jerusalem , were there only occasionally , and were not fixed in that church . for many years after , a small village beyond jordan could receive all that were so fixed in it . the church at antioch , gathered together in one assembly ; act. . . to hear paul and silas . this church thus called together is called the multitude ; chap. . . that is the whole brotherhood at least of that church . the whole church of corinth did assemble together in one place , both for solemn worship , and the exercise of discipline , cor. . . chap. . , . chap. . , . it is no way necessary to plead any thing in the illustration , or for the confirmation of these testimonies . they all of them speak positively in a matter of fact , which will admit of no debate , unless we will put in exceptions unto the veracity of their authors . and they are of themselves sufficient to establish our assertion . for whatever may be the state of any church , as unto its officers or rule , into what order soever it be disposed ordinarily or occasionally for its edification , so long as it is its duty , to assemble in , and with all its members in one place , either for the exercise of its power , the performance of its duty , or enjoyments of its priviledges , it is a single congregation and no more . . the duties prescribed unto all church members in the writings of the apostles , to be diligently attended unto by them , are such , as either in their nature , or the manner of their performance , cannot be attended unto , and duly accomplished but in a particular congregation only . this i shall immediately speak distinctly unto , and therefore only mention it in this place . these things being so plainly , positively , and frequently asserted in the scripture , it cannot be questionable unto any impartial-mind , but that particular churches or congregations , are of divine institution ; and consequently that unto them the whole power and priviledge of the church doth belong ; for if they do not so , whatever they are , churches they are not . if therefore any other church-state be supposed , we may well require that , its name , nature , use , power , and bounds , be some or all of them declared in the scripture . reasonings drawn from the superiority of the apostles above the evangelists , of bishop above presbyters , or from church rule , in the hands of the officers of the church only ; from the power of the christian magistrate in things ecclesiastical from the meetness of union among all churches , are of no use in this case ; for they are all consistent with the sole institution of particular congregations , nor do in the least intimate that there is , or needs to be , any other church state of divine appointment . chap. v. the sate of the first churches after the apostles to the end of the second century . in confirmation of the foregoing argument , we urge the president and example of the primitive churches , that succeeded unto those which were planted by the apostles themselves , and so may well be judged to have walked in the same way and order with them . and that which we alledge is , that in no approved writers for the space of years after christ there is any mention made of any other organical , visibly professing church , but that only which is parochial , or congregational . a church of any other form , state , or order , papal or oecumenical , patriarchal , metropolitical , diocesan or classical , they know not neither name nor thing , nor any of them appear in any of their writings . before i proceed unto the confirmation of this assertion by particular testimonies , i shall premise some things which are needful unto the right understanding of what it is that i intend to prove by them . as . all the churches at first planted by the apostles , whether in the greatest cities as jerusalem , antioch , corinth , rome , &c. or those in the meanest villages of judea , galilee , or samaria , were , as unto their church-state , in order , power , priviledge , and duty every way equal , not superior or inferior , not ruling over , or subject unto , one another . no institution of any inequality between them , no instance of any practice supposing it , no direction for any compliance with it , no one word of intimation of it , can be produced from the scripture ; nor is it consistent with the nature of the gospel ▪ church-state . . in and among all these churches ▪ there was one and the same spirit one hope of their calling , one lord , one faith , one baptism , whence they were all , obliged mutually to seek and endeavour the good and edification of each other ; to be helpful to one another in all things , according unto that which any of them had received in the lord. this they did by prayer , by advice and counsel , by messengers sent with salutations , exhortations , consolations , supplies for the poor , and on all the like occasions . by these means , and by the exercise of that mutual love and care which they were obliged unto , they kept and preserved vnity and communion among themselves , gave a common testimony against any thing that in doctrine or practice deviated from the rule and discipline of christ. this order with peace and love thereon , continued among them , until pride , ambition , desire of rule and preheminence , in diotrephes , and a multitude of the same spirit with him , began to open a door unto the entrance of the mystery of iniquity , under pretence of a better order , than this which was of the appointment of christ. . it must be acknowledged , that notwithstanding this equality among all churches , as unto their state and power , that there were great differences between them , some real and some in reputation , which not being rightly managed , proved an occasion of evil in , and unto them all . for instance ; . some were more eminent in spiritual gifts than others . as this was a priviledge that might have been greatly improved unto the honour of christ and the gospel , yet we know how it was abused in the church of corinth , and what disorders followed thereon : so weak and frail are the best of men , so liable unto temptation , that all preheminence is dangerous for them ▪ and often abused by them ; which i confess makes me not a little admire to see men so earnestly pleading for it , so fearlesly assuming it unto themselves , so fiercely contending that all power and rule in the church belongs unto them alone . but . reputation was given unto some , by the long abode of some of the apostles in them ; of this advantage we find nothing in the scripture : but certain it is it was much pleaded and contended about , among the primitive churches , yea so far until by degrees disputes arose about the places where this or that apostle fixed his seat ; which was looked on as a preheminence for the present , and a security for the future . but yet we know how soon some of them degenerated from the church order and discipline , wherein they were instructed by the apostles ; see rev. chap. . and . . the greatness , power , fame , or civil authority of the place or city where any church was planted , gave it an advantage and priviledge in reputation above others . and the churches planted in such cities were quickly more numerous in their members , than others were , unless men strictly kept themselves unto the force of primitive institutions , it was very hard for them to think and judge , that a a church , it may be in a small village or town in galilee , should be equal with that at hierusalem or at antioch , or afterwards at rome itself . the generality of men easily suffered themselves to be persuaded that those churches were advanced in state and order , far above the other obscure , poor congregations . that there should be a church at rome , the head city of the world , was a matter of great joy and triumph unto many , and the advancement of it in reputation , they thought belonged unto the honour of our religion , howbeit there is not in the scripture , the least regard expressed unto any of these things , of place , number , or possibility of outward splendor , either in the promises of the presence of christ in , and with his churches , or in the communication of power & priviledges unto them . yet such an improvement did this foolish imagination find , that after those who presided in the churches called in the principal cities , had tasted of the sweetness of the bait which lay in the ascription of a preheminence unto them , they began openly to claim it unto themselves , and to usurp authority over other churches , confirming their own usurpation by canons and rules , until a few of them in the council of nice began to divide the christian world among themselves , as if it had been been conquered by them . hence proceeded those shameful contests that were among the greater prelates about their preheminency ; and hence arose that pretence of the bishops of rome , unto no less a right of rule and dominion over all christian churches , than the city had over all the nations and cities of the empire , which being carried on by all sorts of evil artifices , as by downright forgeries , shameless intrusions of themselves , impudent laying hold of all advantages unto their own exaltation , prevailed at length unto the utter ruine of all church order and worship . there is no sober history of the rise and growth by several degrees of any city , commonwealth or empire , that is filled with so many instances of ambitious seeking of preheminence , as our church stories are . by this imagination were the generality of the prelates in those dayes , induced to introduce and settle a government in , and among the churches of christ , answering unto the civil government of the roman empire . as the civil government was cast into national or diocesan , or provincial , in less or greater divisions , each of which had its capital city , the place of the residence of the chief civil governour ; so they designed to frame an image of it in the church , ascribing an alike dignity and power unto the prelates of those cities , and a jurisdiction extending itself unto nations , diocesses , and provinces . hereby the lesser congregations , or parochial churches , being weakened in process of time , in their gifts , and interest , were swallowed up in the power of the others , and became only inconsiderable appendixes unto them , to be ruled at their pleasure . but these things fell out long after the times which we enquire into ; only their occasion began to present it self unto men of corrupt minds from the beginning , but we have before at large discoursed of them . . some churches had a great advantage in that the gospel , as the apostle speaks , went forth from them , unto others . they in their ministry were the means first of the conversion of others unto the faith , and then of their gathering into a church-state , affording them assistance in all things they stood in need of . hence there newly formed churches , in lesser towns and villages , had alwaies a great reverence for the church by whose means they were converted unto god , and stated in church order . and it was meet that so they should have . but in process of time , as these lesser churches decreased in spiritual gifts , and fell under a scarcity of able guides , this reverence was turned into obedience and dependence ; and they thought it well enough to be under the rule of others , being unable well to rule themselves . on these and ▪ the like accounts there was quickly introduced an inequality among churches , which by vertue of their first institution were equal as unto state and power . . churches may admit of many variations , as unto their outward form and order , which yet change not their state , nor cause them to cease from being congregational . as , . supposing that any of them might have many elders or presbyters in them , as it is apparent that most of them had , yea all that are mentioned in the scripture had so ; act. . . chap. . . chap. . , , . chap. . . chap. . , . chap. . . phil. . . . tim. . . tit. . . they might , and some of them did choose out some one endued with especial gifts , that might in some sort preside amongst them , and who had quickly the name of bishop appropriated unto him . this practice is thought to have had its original at alexandria , and began generally to be received in the century : but this changed not the state of the church ; though it had no divine warrant to authorise it . for this order may be agreed unto among the elders of a particular congregation , and sundry things may fall out , enclining unto the reception of it . but from a distinct mention ( if any such there be ) in the writings of the second century of bishops and presbyters to fancy metropolitical and diocesan churches , is but a pleasant dream . . the members of these churches that were great and numerous , being under the care and inspection of their elders in common , might for the ordinary duty of divine worship me●t in parts or several actual assemblies , and they did so especially in time of persecution . nothing occurs more frequently in ecclesiastical story , than the meetings of christians , in secret places , in private houses , yea in caves and dens of the earth , when in some places it was impossible that the whole body of the church should so assemble together . how this disposition of the members of the church into several parts , in each of which some elder or elders of it did officiate , gave occasion unto the distinction of greater churches into particular titles or parishes , is not here to be declared , it may be so elsewhere : but neither yet did this alter the state of the churches , from their original institution . for , . upon all extraordinary occasions , all such as concerned the whole church , as the choice of elders , or the deposition of them , the admission or exclusion of members , and the like , the whole church continued to meet together , which practice was plainly continued in the days of cyprian as we shall see afterwards , neither doth it appear but that during the first years of the church , the whole body o● the church did ordinarily meet together in one place , for the solemn administration of the holy ordinances of worship , and the exercise of discipline . wherefore notwithstanding these and other the like variations , from the original institution of churches which came in partly by inadvertency unto the rule , and partly were received from the advantages and accommodations which they pretended unto , the state of the churches continued congregational onely for years , so far as can be gathered from the remaining monuments of those times . only we must yet add , that we are no way concerned in testimonies or sayings taken from the writings of those in following ages as unto the state , way and manner of the churches in this season ; but do appeal unto their own writings onely , this is the great artifice whereby baronius in his annalls would impose upon the credulity of men , an apprehension of the antiquity of any of their roman inventions ; he affixeth them unto some of the first ages ; and giving some countenance unto them , it may be from some spurious writings , layes the weight of confirmation on testimonies and sayings of writers , many years , yea for the most part , ages afterwards , for it was and is of the latter ages of the church , wherein use and custom have wrested ecclesiastical words to other significations than at first they were applyed unto , to impose the present state of things among them , on these who went before who knew nothing of them . i shall therefore briefly enquire into , what representation is made of the state of the churches by the writers themselves , who had in the season enquired after , or in the age next unto it , which was acquainted with their practice . that which first offereth itself unto us , and which is an invaluable testimony of the state of the first churches , immediately after the decease of the apostles , is the epistle of clemens romanus unto the brethren of the church of corinth . this epistle according to the title of it , irenaeus ascribes unto the whole church at rome , and calls it , potentissimas literas ; sub hoc clemente dissensione non modica inter ●os qui corinthi erant fratres facta ▪ scripsit quae est romae ecclesia , potentissimas literas ; lib. . cap. . by eusebius it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , great and admirable ; who also affirms that it was publickly read in some churches ; ecclesiast . hist. lib. . cap. . and again he calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a most powerful writing ; lib. . cap. . there is no doubt but some things in the writings of it did befal him humanitûs , that the work of such a companion of some of the apostles as he was , might not be received as of divine institution ; such was the credit which he gives unto the vulgar fable of the phenix . but for the substance of it , it is such as every way becomes a person of an apostolical spirit , consonant unto the stile and writings of the apostles themselves ; a precious jewel , and just representation of the state and order of the church in those days . and sundry things we may observe from it . . there is nothing in it that gives the least intimation of any other church-state , but that which was congregational , although there were the highest causes and reasons for him so to do , had there been any such churches then in being . the case he had in hand was that of ecclesiastical sedition or schism in the church of corinth ; the church or body of the brethren having unjustly deposed their elders , as it should seem , all of them . giving advice herein unto the whole church , using all sorts of arguments to convince them of their sin , directing all probable means for their cure , he never once sends them to the bishop or church of rome , as the head of vnity unto all churches ; makes no mention of any metropolitical or diocesan church and its rule , or of any single bishop and his authority . no one of any such order doth he either commend , or condemn , or once address himself unto , with either admonitions , exhortations , encouragements , or directions . he only handles the cause by the rule of the scripture , as it was stated between the church itself and its elders . i take it for granted , that if there were any church at corinth consisting of many congregations in the city and about it , or comprehensive as some say of the whole region of achaia , that there was a single officer or bishop over that whole church . but none such is here mentioned . if there were any such , he was either deposed by the people , or he was not . if he were deposed , he was only one of the presbyters ; for they were only presbyters that were deposed . if he were not , why is he not once called on to discharge his duty in curing of that schism , or blamed for his neglect ? certainly there was never greater prevarication used by any man , in any cause , than is by clemens in this , if the state of the church , its rule and order were such as some now pretend . for he neither lets the people know wherein their sin and schism did lye , namely in a separation from their bishop , nor doth once mention the only proper cure and remedy of all their evils . but he knew their state and order too well , to insist on things that were not then in rerum natura , and wherein they were not concerned . . this epistle is written , as unto the whole church at corinth , so in the name of the whole church of rome . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the church of god which dwelleth ( or sojourneth as a stranger ) at rome , in the city of rome ; to the church of god that dwelleth or sojourneth at corinth . for although that church was then in disorder , under no certain rule , having cast off all their elders , &c. yet the church of rome not only allows it to be a sister-church , but salutes the brethren of it in the following words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : called and sanctified through the will of god by our lord jesus christ. the churches of christ were not so ready in those days to condemn the persons , nor to judge the church-state and condition of others , on every miscarriage real or supposed , as some have been and are in these latter ages . . this address being from the body of the church at rome unto that at corinth , without the least mention of the officers of them in particular ; it is evident that the churches themselves , that is , the whole entire community of them , had communion with one another , as they were sister-churches ; and that they had themselves the transaction of all affairs wherein they were concerned ; as they had in the days of the apostles , acts . , , . it was the brethren of the church at antioch who determined that paul and barnabas and certain others should go up to hierusalem to consult the apostles and elders . see also chap. . . this they did not , nor ought to do , without the presence , guidance , conduct and consent of their elders or rulers where they had any . but this they were not excluded from . and that church , the whole body or fraternity whereof doth advise and consult in those things wherein they are concerned , on the account of their communion with other churches , is a congregational church , and no other . it was the church who sent this epistle unto the corinthians ; claudius ephebus , valerius , bibo , fortunatus , are named as their messengers ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that are sent by us , our messengers , our apostles in these matters . such as the churches made use of on all such occasions in the apostles days , cor. . . and the persons whom they sent were only members of the church , and not officers ; nor do we any where hear of them under that character . now they could not be sent in the name of the church , but by its consent ; nor could the church consent , without its assembling together . this was the state and order of the first churches ; in that communion which was amongst them , according to the mind of christ , they had a singular concern in the welfare and prosperity of each other , and were solicitous about them in their trials . hence those who were planted at a greater distance than would allow frequent personal converse with their respective members , did on all occasions send messengers unto one another ; sometimes meerly to visit them in love , and sometimes to give or take advice . but these things ▪ as indeed almost all others that b●long unto the communion of churches , either in themselves , or with one another , are either utterly lost and buryed , or kept above ground , in a pretence of episcopal authority ; churches themselves being wholly excluded from any concernment in them . but as the advice of the church of rome was desired in this case by the whole church of corinth ; ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) so it was given by the body of the church itself , and sent by messengers of their own . . the description given of the state , ways and walking of the church of corinth , that is , that whole fraternity of the church , which fell afterwards into that disorder which is reproved , before their fall , is such , as that it bespeaks their walking together in one and the same society , and is sufficient to make any good man desire , that he might see churches yet in the world , unto whom , or the generality of whose members , that description might be honestly and justly accommodated . one character which is given of them i shall mention only . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there was a full ( or plentiful ) effusion of the holy ghost upon you all ; so that being full ( or filled ) with an holy will , ( holiness of will ) and a good readiness of mind , with a pious devout confidence , you stretched out your hands in prayers to almighty god , supplicating his clemency ( or mercy ) for the pardon of your involuntary sins ; ( sins fallen into by infirmity , or the surprizals of temptations not consented to , not delighted or continued in ) your labour or contention of spirit , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the apostle speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , col. . . ) was night and day ( in your prayers ) for the whole brotherhood , ( that is , especially of their own church itself ) that the number of gods elect might be saved in mercy , through a good conscience towards him . this was their state , this was their liturgie , this their practice . ( . ) there was on all the members of the church a plentiful effusion of the holy spirit in his gifts and graces ; wherein , it may be , respect is had unto what was affirmed by the apostle before of the same church , cor. . , , , . the same grace being yet continued unto them . ( . ) by vertue of this effusion of the spirit on all of them , their wills and affections being sanctifyed , their minds were enabled to pour forth fervent prayers unto god. ( . ) they were not such as lived in any open sin , or any secret sin , known to be so , but were only subject unto involuntary surprizals , whose pardon they continually prayed for . ( . ) their love and sense of duty stirred them up to labour mightily in their prayers with fervency and constancy , for the salvation of the whole fraternity of elect believers , whether throughout the world , or more especial●y those in and of their own church . he that should ascribe these things unto any of those churches , which now in the world claim to be so only , would quickly find himself at a loss for the proof of what he asserts . did we all sedulously endeavour to reduce and restore churches unto their primitive state and frame , it would bring more glory to god , than all our contentions about rule and domination . . it is certain , that the church of corinth was fallen into a sinful excess , in the deposition and rejection of their elders , whom the church at rome judged to have presided among them laudably and unblameably , as unto their whole walk and work amongst them . and this they did by the suggestion of two or three envious discontented persons ; and as it is probable from some digressions in the epistle , tainted with those errors , which had formerly infested that church , as the denial of the resurrection of the flesh , which is therefore here reflected on . but in the whole epistle , the church is nowhere reproved for assuming an authority unto themselves which did not belong unto them . it seems what cyprian afterwards affirmed , was then acknowledged ; namely , that the right of choosing the worthy , and of rejecting the unworthy , was in the body of the people . but they are severely reproved for the abuse of their liberty and power . for they had exercised them on ill grounds , by ill means , for ill ends , and in a most unjust cause . he therefore exhorts the body of the church to return unto their duty , in the restauration of their elders ; and then prescribes unto them who were the first occasion of schism , that every one would subject themselves unto the restored presbyter ; and say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will do the things appointed or commanded by the multitude , the church in the generality of its members . the plebs , the multitude , the body of the fraternity in the church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they were often called in the scripture ▪ act. . . chap. . , . chap. . , . had then right and power to appoint things that were to be done in the church , for order and peace . i do not say they had it without , or in distinction from their officers , rulers , and guides , but in a concurrence with them , and subordination to them ; whence the acts concluded on , may be esteemed , and are the acts of the whole church . this order can be observed , or this can fall out only in a congregational church , all whose members do meet together for the discharge of their duties , and exercise of their discipline . and if no more may be considered in it but the miscarriage of the people , without any respect to their right and power , yet such churches as wherein 't is impossible that that should fall out in them , as did so fall out in that church , are not of the same kind or order with it . but for the sake of them , who may endeavour to reduce any church-state into its primitive constitution , that they may be cautioned against that great evil which this church , in the exercise of their supposed liberty f●ll into , i cannot but transcribe a few of those excellent words which are used plentifully with cogent reasons in this epistle against it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is shameful , beloved , exceeding shameful which is reported of you , that the most firm and antient church of the corinthians , should for the sake of one or two persons , seditiously tumultuate against their elders . and herein he proceeds to declare the dreadful scandal that ensued thereon , both among believers and infidels . the instruction also which he adds hereunto , is worthy the remembrance of all church members , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is blessed advice for all church-members that he gives ; let a man be faithful , let him be powerful in knowledge or the declaration of it ; let him be wise to judge the words or doctrines ; let him be chast or pure in his works ; the greater he seems to be , the more humble he ought to be : that so the church may have no trouble by him nor his gifts . but to return . . having occasion to mention the officers of the church , he nameth only the two ranks of bishops and deacons , as the apostle also doth , phil. . . speaking of the apostles , he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . preaching the word through regions and cities , they appointed the first fruits ( as the house of stephan as was the first fruits of achaia , who therefore addicted themselves to the ministry of the saints , cor. . . ) or the first converts to the faith , after a spiritual trial of them , ( as unto their fitness for their work ) to be bishops and deacons of them that should afterwards believe . where there were as yet but a few converted , the apostle gathered them into church-order ; and so soon as they found any fit among them , appointed and ordained them to be bishops and deacons , so that provision might be made for the guidance and conduct of them that should be converted and added unto them , after they were left by the apostles . these bishops he affirms to be , and have been the presbyters or elders of the church , even the same with those deposed by the corinthians , in the same manner as the apostle doth , act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. it is no small sin in us to reject or cast off them , who have offered the gifts , ( or discharged the duties ) of episcopacy , holily and without blame . blessed are the elders who went before ; namely , as he expresseth it , because they are freed from that amotion from their office , which those elders now amongst them had undergone , after they had duely discharged the office of episcopacy . other distinction and difference of ordinary officers , besides that of bishops or elders and deacons , the church at rome in those days knew not . such ought to be in every particular church . of any one single person to preside over many churches , which is necessary unto the constitution of a church-state distinct from that which is congregational , clemens knew nothing in his days ; but gives us such a description of the church and its order , as is inconsistent with such a pretence . . i shall add no more from this excellent epistle , but only the account given in it , of the first constitution of officers in the churches . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . our apostles therefore , knowing by our lord jesus christ , that there would contention arise about the name of episcopacy , ( that is , episcopacy itself ; ) for this cause being indued with a perfect foresight of things , they appointed those fore-mentioned ( their first converts , unto the office of the ministry ) for the future describing or giving order about the course of the ministry , that other approved men might succeed them in their ministry . these ( elders ) therefore who were so appointed by them , and afterwards by other famous men , with the consent of the whole church , &c. sundry things we may observe in this discourse . ( . ) the apostles foresaw there would be strife and contention about the name of episcopacy ; that is , the office itself , and those who should possess it . this episcopacy was that office which the deposed elders had well discharged in the church of corinth . this they might foresee from the nature of the thing itself , the inclination of men unto preheminence , and the instance they had seen in their own days , in such as diotrephes , with the former divisions that had been in this very church about their teachers , cor. . . but moreover , they were instructed in the knowledge of it by our lord jesus christ , through his divine spirit abiding with them , and teaching them all things . this therefore they sought by all means to prevent ; and that two ways : ( . ) in that for the first time themselves appointed approved persons unto the office of the ministry ; not that they did it of themselves without the consent and choice of the church whereunto any of them were appointed , for this was directly contrary unto their practice , act. . , , , . chap. . . chap. . . but that the peace and edification of the churches might be provided for , they themselves spiritually tryed and approved of fit persons so to lead the church in their choice . wherefore that which is added afterwards of the consent of the whole church , is to be referred unto those who were ordained by the apostles themselves . ( . ) they gave rules and orders , namely , in their writings , concerning the offices and officers that were to be in the church , with the way whereby they should be substituted into the place and room of them that were deceased ; as we know they have done in their writings . ( . ) after this was done by the apostles , other excellent persons , as the evangelists , did the same . these assisted the churches in the ordination and choice of their officers according unto the rules prescribed by the apostles . and i know not but that the eminent pastors of other churches who usually gave their assistance in the setting apart and ordination of others unto the ministry , be intended . i have insisted long on this testimony , being led on by the excellency of the writing itself . nothing remains written so near the times of the apostles ; nor doth any that is extant which was written afterwards , give such an evidence of apostolical wisdom , gravity , and humility . neither is there in all antiquitie , after the writings of the apostles , such a representation of the state , order , and rule of first evangelical churches . and it is no small prejudice unto the pretensions of future ages , that this apostolical person handling a most weighty ecclesiastical cause , makes not the least mention of such offices , power , and proceedings , as wherein some would have all church-rule and order to consist . the epistle of polycarpus and the elders of the church at smyrna with him , unto the church of the philippians , is the next on roll of antiquity . nothing appears in the whole to intimate any other church-state or order than that described by clemens . the epistle is directed unto the whole church at philippi , not unto any particular bishop . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this was the usual style of those days , so was it used as we have seen by clemens ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so it was used presently after the death of polycarpus , by the church at smyrna , in the account they gave unto other churches of his death and martyrdome ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the same was the inscription of the epistle of the churches at vienna , and lyons in france , unto the churches in asia and phrygia , as we shall see immediately . and these are plain testimonies of that communion among the churches in those days which was held in and by the body of each church , or the community of the brotherhood , which is a clear demonstration of their state and order . and those whom the apostle writing to the philippians calls their bishops and deacons , polycarpus calls their presbyters and deacons . it behoves you , saith he unto the church there , to abstain from these things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being subject unto the elders and deacons . nor doth he mention any other bishop among the philippians . and it may be observed , that in all these primitive writings ▪ there is still a distinction made , after the example of the scripture , between the church and the guides , rulers , bishops , or elders of it . and the name of the church is constantly assigned unto the body of the people , as distinct from the elders ; nowhere to the bishops or elders , as distinct from the people : though the church in its compleat state comprehendeth both sorts . unto this time , that is , about the year or , do belong the epistles ascribed unto ignatius , if so be they were written by him . for polycarpus wrote his epistle unto the philippians after ignatius was carried to rome , having wrote his epistle before in asia . many are the contests of learned men about those epistles which remain , whether they are genuine , or the same that were written by him : for , that he did write epistles unto sundry churches , is acknowledged by all . and whereas there have in this age been two copies found and published of these epistles , wherein very many things that were obnoxious unto just exception in those before published do not at all appear , yet men are not agreed which of them ought to be preferred ; and many yet deny that any of them were those written by ignatius . i shall not interpose in this contest ; only i must say , that if any of his genuine writings do yet remain , yet the corruption and interpolation of them , for many ages , must needs much impair the authority of what is represented in them as his ; nor am i delivered from these thoughts , by the late either more sound , or more maimed editions of them . and the truth is , the corruption and fiction of epistolical writings in the first ages was so intolerable , as that very little in that kind is preserved sincere and unquestionable . hence dionysius the bishop of corinth complained that in his own time his own epistles were so corrupted by additions and detractions , so as that it seems he would have them no more esteemed as his . euseb. ecclesiast . hist. lib. . cap. . but yet because these epistles are so earnestly contended for by many learned men , as the genuine writings of ignatius , i shall not pass by the consideration of them , as unto the argument in hand . i do therefore affirm that in these epistles , ( in any edition of them , ) there is no mention made , or desc●iption given of any church or churches state , but only of that which is congregational , that is , such a church as all the members whereof did meet and were obliged to meet for divine worship and discipline in the same place . what was the distinction they observed among their officers ; of what fort they were , and what number , belongs not unto our present enquiry ; our concernment is only this , that they did preside in the same particular church , and were none of them bishops of more churches than one , or of any church that should consist of a collection or association of such particular churches as had no bishops properly so called of their own . all these epistle , that is , the seven most esteemed , were written , as that of clemens , unto the bodies or whole fraternity of the churches , unto whom they are directed in distinction from their bishops , elders , and deacons ; excepting only that unto polycarpus , which is unto a single person . under that consideration , namely , of the entire fraternity in distinction from their officers , doth he address unto them , and therein doth he ascribe and assign such duties unto them , as could not be attended unto , nor performed but in the assembly of them all . such is the direction he gives unto the church of the philadelphians , how and in what manner they should receive penitents returning unto the church , that they might be encouraged into that duty by their benignity and patience . and many things of the like nature doth he deal with them about . and this assembling together in the same place , namely , of the whole church , he doth frequen●ly intimate and express . some instances hereof we may repeat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meet all of you together in the same place ; let there be one prayer in common of all . epist. ad magnes . this direction can be given unto no other but a particular church . and again to the philadelphians ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where your pastor is , there follow you as sheep . and how they may do so , is declared immediately afterwards ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i write with confidence unto your godly love ; and perswade you to use one faith ( or the confession of it ) one preaching of the word , and one eucharist , or administration of the holy sacrament . for the flesh of christ is one , and the blood of christ that was shed for us in one ; one bread is broken to all , and one cup distributed among all ; there is one altar to the whole church , and one bishop , with the presbytery , and the deacons my fellow servants . nothing can be more evident than that it is a particular church in its order and assembly for worship in one place , that he describes ; nor can these things be accommodated unto a church of any other form . and towards the end of the epistle treating about the churches sending their bishops or others on their occasions , he tells them in particular , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it becometh you as a church of god , to choose or appoint a bishop , who may perform the embassy of god , that it may be granted unto them to glorifie the name of god , being gathered together in one place . it is somewhat difficult how the church of philadelphia should choose or ordain a bishop at this time . for they had one of their own , whom ignatius greatly extols in the beginning of the epistle . nor was it in their power or duty to choose or ord●in a bishop for the church of antioch , which was their own right and duty alone ; nor had the church of antioch any the least dependance on that at philadelphia . it may be he intends only their assistance therein , as immediately before he ascribes the peace and tranquillity of the antiochians unto the prayers of the philadelphians . for my part , i judge he intends not the proper bishop of either place ; but some elder which they were to choose as a messenger to send to antioch , to assist them in their present condition . for in those days there were persons chosen by the churches to be sent abroad to assist other churches on the like occasions : these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ▪ cor. . . the especial apostles of the churches ; as vers . . it is said of luke that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chosen and appointed by the churches for the service there mentioned . such was this bishop , who was sent on gods errand , to assist the church by his advice and counsel , as unto the continuance of their assemblies unto the glory of god , though at present their bishop was taken from them . in that epistle unto the ephesians , he lets them know that he rejoyced at their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their numerous multitude , whom he perswades and urgeth unto a common concurrence in prayer with their bishop . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and if the prayers of one or two be so effectual , that they bring christ among them , how much more will the consenting prayer of the bishop and the whole church together ? so he again explains his mind towards the end of the epistle ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . do your diligence to meet together frequently ; for when you frequently meet together in the same place , the powers of sathan are destroyed . and many other expressions of the like nature occur in those epistles . we are no way at present concerned in the controversie about that distinction of bishops and presbyters , which the writer of those epistles doth assert ; this only i say , that he doth in none of them , take the least notice , or give the least intimation of any church-state , but such alone , wherein the members of the whole church did constantly meet together in the same place , for the worship of god and communion among themselves . and not only so , but he every where in all his epistles to them , ascribes such duties and rights unto the churches , as cannot be observed and preserved but in particular churches only . nor doth he leave any room for any other church-state whatever . although therefore , there might have been , and probably there was some alterations in the order of the churches , from what was of primitive institution ; yet was there as yet no such change in their state , as to make way for those greater alterations , which not long after ensued . for they were not introduced , until through a defect in the multiplication of churches in an equality of power and order , which ought to have been done , they were encreased into that multitude for number of members , and were so diffused as unto their habitations , as made an appearance of a necessity of another constitution of churches , and anoth●r kind of rule , than what was of original appointment . justin martyr wrote his second apology for the christians unto the roman emperours , about the year . it is marvellous to consider how ignorant not only the common sort of the pagans , but the philosophers also , and governours of the nations , were of the nature of christian churches , and of the worship celebrated in them . but who are so blind as those who will not see ? even unto this day , not a few are willingly , or rather wilfully ignorant of the nature of such assemblies , or what is performed in them , as were among the primitive christians , that they may be at liberty to speak all manner of evil of them falsely . hence were all the reports and stories among the heathen , concerning what was done in the christian conventicles , which they would have to be the most abominable villanies , that were ever acted by mankind . even th●se who made the most candid enquiry into what they were and did , attained unto very little knowledge or certainty concerning them and their mysteries , as is evident in the epistles of trajan and pliny , with the rescript of adrian unto minucius fundanus about them . in this state of things , this our great and learned phil●sopher , who afterwards suffered martyrdom about the year , undertook to give an account unto antoninus pius and lucius , who then ruled the roman empire , of the nature , order , and worship of the christian churches ; and that in such an excellent manner , as that i know nothing material that can be added unto it , were an account of the same thing to be given unto alike persons at this day . we may touch a little upon some heads of it . . he declares the conversion of men unto the faith , as the foundation of all their church-order and worship . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as many as are perswaded and do believe the things to be true , which are taught and spoken by us , and take upon themselves that they are able to live according to that doctrine , they are taught to seek of god by fasting and prayer , the pardon of their fore-going sins ; and we also do joyn together with them , in fasting and prayer for that end . and he●ein ( . ) the only means of conversion which he insists upon , is the preaching of the word , or truth of the gospel ; wherein they especially insisted on the doctrine of the person and office● of christ , as appears throughout his whole apologie . ( . ) this preaching of the word , or declaration of the truth of the gospel unto the conversion of the hearers be doth not confine unto any especial sort of persons , as ●e doth afterwards that administration of the holy things in the church ; but speaks of it in general , as the work of all christians that were able for it , as doth the apostle , cor. . , . ( . ) those who were converted did two things . ( . ) they professed their faith or assent unto the truth of the dotcrine of the gospel . ( . ) they took it on themselves , to live according to the rule of it , to do and observe the things commanded by jesus christ , as he appointed they should , math. . , . ( . ) to lay a sure and comfortable foundation of their future profession , they were taught to confess their former sins , and by earnest prayer with fastings to seek of god the pardon and forgiveness of them . and ( . ) herein , ( such was their love and zeal ) those who had been the means of their conversion , joyned with them for their comfort and edification . it is well known how this whole process is lost , and on what account it is discontinued . but whether it be done so unto the advantage of christian religion , and the good of the souls of men , is well worth a strict enquiry . . in the next place he declares how those who were so converted , were conducted unto baptism , and how they were initiated into the mysteries of the gospel thereby . . when any was so baptized , they brought him unto the church which he was to be joyned unto . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . him who is thus bapti●ed , who believeth , and is received ( by consent ) among 〈◊〉 , or to be of our number , we bring him unto those called the brethren , when they are met , or gathered together , for joynt prayers and supplications for themselves , and for him who is now illuminated , and all others , with intention of mind , &c. we have here another illustrious instance of the care and diligence of the primitive church , about the enstating professed believers in the communion of the church . that hereon those who were to be admitted made their publick confession , we shall afterwards declare . and the brethren here mentioned , are the whole fraternity of the church , who were concerned in these things . and justin is not ashamed to declare by what name they called one another among themselves , even to the heathen , though it be now a scorn and reproach among them that are called christians . . he proceeds to declare the nature of their church-meetings or assemblies , with the duties and worship of them . and he tells us first , that they had frequent meetings among themselves : they that have any wealth , saith he , do help the poor ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we are continually together , that is , in the lesser occasional assemblies of the brethren ; for so in the next place he adds immediately , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . on the day called sunday , there is a meeting of all that dwell in the towns , and fields , or villages about . this was the state , the order , the proceeding of the church in the days of justin ; whence it is undeniably evident , that he knew no other church-state or order , but that of a particular congregation , whose members living in any town or city , or fields adjacent , did constantly all of them meet together in one place , the first day of the week , for the celebration of divine worship . . in this church he mentions only two sorts of officers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , presidents and deacons . of the first sort , in the duty of one of their assemblies ●e mentions but one ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the president , the ruler , the bishop , to whom belonged the administration of all the holy mysteries . and that we may not think that he is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with respect unto any preheminence over other ministers or elders , like a diocesan bishop , he terms him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that presided over the brethren of that church . now certainly that church wherein one president , elder , presbyter , or bishop , did administer the holy ordinances in one place unto all the members of it , was a particular congregation . . the things that he ascribeth unto this leader , to be done at this general meeting of the church , every lords day ; were , ( . ) that he prayed ; ( . ) that after the reading of the scripture he preached . ( . ) that he consecrated the eucharist ; the elements of the bread and wine being distributed by the deacons , unto the congregation . ( . ) that he closed the whole worship of the day in prayer . . in the consecration of the sacramental elements , he observes that the president prayed at large , giving thanks to god ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so vain is the pretence of some , that in the primitive times they consecrated the elements by the repetition of the lords prayer only . after the participation of the eucharist , there was a collection made for the poor , as he describeth it at large ; what was so gathered being committed to the pastor , who took care for the distribution of it , unto all sorts of poor belonging unto the church . hereunto was added , as tertullian observes , the exercise of discipline in their assemblies , whereof we shall speak afterwards . the close of the administration of the sacrament , justin gives us in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the pastor again , according to his ability or power poureth forth or sends up prayers , the people all joyfully crying , amen , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , as origen expounds the phrase often used by himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lib. . ad cels. according unto the present ability given unto him . this was the state , the order , and the worship of the church , with its method , in the days of justin martyr . this and no other is that which we plead for . unto these times belongs the most excellent epistle of the churches of vienna and lyons in france , unto the brethren in asia and phrygia , recorded at large by eusebius , hist. lib. . cap ▪ . their design in it is , to give an account of the holy martyrs who suffered in the persecution under marcus antoninus . i am no way concerned in what state irenaeus was in the church at lyons , whereon after the writing of this epistle , he was sent to eleutherius the bishop of rome , which he gives an account of chap. . he is indeed in that epistle called a presbyter of the church ; although as some suppose it was sundry years after the death of pothinus , whom they call bishop of lyons , into whose room he immediately succeeded . and eusebius himself , cap. . affirming that he would give an account of the writings of the antient ecclesiastical presbyters , in the first place produceth those of irenaeus . but these things belong not unto our present contest . the epistle we intend was written by the brethren of those churches , and it was written to the brethren of the churches in asia and phrygia ; after the manner of the scripture , wherein the fraternity or body of the church was designed or intended in all such epistles . from them was this epistle , and unto those of the same sort was it written , not from one bishop unto another . and as this manifests the concern of the brotherhood in all ecclesiastical affairs , so with all other circumstances , it evidenceth that those churches were particular or congregational only . nor is there any thing in the whole epistle that should give the least intimation of any other church state know● unto them . this epistle as recorded by eusebius , gives us as noble representation of the spirit and communion that was then among the churches of christ , being written with apostolical simplicity and gravity , and remote from those titles of honour , and affected swelling words , which the faigned writings of that age , and some that are genuine in those that followed , are stuffed withal . tertull●an , who lived about the end of the second century , gives us the same account of the state , order , and worship of the churches , as was given be●ore by justin martyr , apol. ad gen. cap. . the description of a church he first lays down in these words ; corp●s sumus de conscientia religionis , & disciplinae unitate , & spei foedere . we are a body ( united ) in the conscience of religion , ( or a conscientious observation of the duties of religion ) by an agreement in discipline , ( whereby it was usual with the antients to express universal obedience unto the doctrine and commands of christ ) and in a covenant of hope . for whereas such a body or religious society could not be united but by a covenant , he calls it a covenant of hope ; because the principal respect was had therein unto the things hoped fo● . they covenanted together so to live and walk in the discipline of christ , or obedience unto his commands , as that they might come together unto the enjoyment of eternal blessedness . this religious body or society thus united by covenant , did meet together in the same assembly or congregation . corpus su●us , ●o●mus in coe●um & congregationem , ut ad deum quasi manu facta precationibus ambiamus orantes . and cogimur ad divinarum literarum commemorationem , &c. designing to declare , as he doth in particular , negotia christianae factionis , as he calls them , or the duties of christian religion , which in their churches they did attend unto , he lays the foundation in their meetings in the sa●● assem●ly or congregation . in these assemblies there presided the elders , that upon a testimony of their meetness unto that office , were chosen thereunto . president probati quique seniores , honorem istum non preti● sed testimonio adepti . and in the church thus met together in the same place , assembly , or congregation , under the rule and conduct of their elders , among other things they exercised discipline , that is , in the presence and by the consent of the whole . ibidem etiam , exhortationes , castigationes ; & censura divina . nam & judicatur magno cum pondere ▪ ut apud certos de dei conspectu ; summumque futuri jud●cii praejudicium est , s● quis ita deliquerit , ut à communicatione oratinis & conventus , & omnis sancti commercii relegetur . the loss of this discipline ▪ and the manner of its administration , hath been one of the principal means of the apostacy of churches from their primitive institution . to the same purpose doth origen give us an account of the way of the gathering and establishing churches under elders of their own choosing , in the close of his last book against celsus . and although in the days of cyprian , in the third century , the distinction between the bishop in any church eminently so called , and those who are only presbyters ; with their imparity , and not only the precedency , but superiority of one over others began generally to be admitted ; yet it is sufficiently manifest from his epistles , that the church wherein he did preside , was so far a particular church , as that the whole body or fraternity of it , was admitted unto all advice in things of common concernment unto the whole church , and allowed the exercise of their power and liberty in choosing or refusing the officers that were to be set over them . some few things we may observe from the testimonies insisted on . as , . there is in them a true and full representation of the state , order , rule , and discipline of the churches in the first ages . it is a sufficient demonstration that all those things wherein at the present the state and order of the church are supposed to consist , are indeed later inventions ; not merely because they are not mentioned by them , but because they are not so , when they avowedly profess to give an account of that state and order of the church which was then in use and practice . had there been then among christians metropolitan archbishops , or bishops diocesan , churches national or provincial , an enclosure of church-power , or ecclesiastical jurisdiction in and for the whole rule of the church , unto bishops and officers utterly forraign unto any pretence of apostolical institution or countenance ; had many churches , or many hundreds of churches , been without rule in or among themselves , subject to the rule of any one man , standing in no especial relation unto any of them , with other things of the like nature , been then invented , known , and in use , how could they possibly be excused in passing them over without the least taking notice of them , or giving them the honour of being once mentioned by them ? how easie had it been for their pagan rulers , unto whom they presented their accounts ( some of them ) of the state of their churches , to have replyed , that they knew well enough there were other dignities , orders , and practises , than what they did acknowledge , which they were either afraid or ashamed to own ? but besides this silence , on the other hand , they assert such things of the officers appointed in the church , of the way of their appointment , of the duty of officers in the church , of the power and liberty of the people , of the nature and exercise of discipline , as are utterly inconsistent with that state of these things which is by some pleaded for . yea , as we have shewed , whatever they write or speak about churches , or their order , can have no being or exercise in any other form of churches , but of particular congregations . . that account which they give , that representation which they make of the kind , state , and order of the churches among them , doth absolutely agree with , and answer unto , what we are taught in the divine writings about the same things . there were indeed before the end of the second century , some practises in and about some lesser things , ( such as sending the consecrated elements from the assembly unto such as were sick ) that they had no warrant for from any thing written or done by the apostles : but as unto the substance of what concerns the state , order , rule , discipline , and worship of evangelical churches , there is not any instance to be given , wherein they departed from the apostolical traditions or institution , either by adding any thing of their own unto them , or omitting any thing that was by them ordained . . from this state , the churches did by degrees and insensibly degenerate , so as that another form and order of them did appear towards the end of the third century . for some in the first churches , not applying their minds unto the apostolical rule and practice , who ordained elders in every church , and that not only in cities or towns , but as clemens affirms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the country-villages , many disorders ensued , with respect unto such collections of christians and congregations , as were gathered at some distance from the first or city-church . until the time of origen , the example of the apostles in this case was followed , and their directions observed . for so he writes ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and we knowing that there are other congregations gathered in the towns up and down , by the preaching of the word of god ; ( or that there is another heavenly city in any town built by the word of god ) we perswade some that are sound in doctrine and of good conversation , and meet for their rule , to take on them the conduct or rule of those churches ; and these whilst they rule within the churches those societies of divine institution by whom they are chosen , they govern them according to the prescriptions or commands and rules given by god himself . adver . cels. lib. . those of whom he speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were the pastors or principal members of the churches that were established . when they understood that in any place distant from them , a number of believers were called and gathered into church order by the preaching of the word , they presently , according unto their duty , took care of them , enquired into their state and condition , assisting them in particular , in finding out , trying , and recommending unto them , persons meet to be their officers and rulers . these he acknowledgeth to be churches and cities of god , upon their collection by the preaching of the word , antecedently unto the constitution of any officers among them ; as the apostles also did , act. . , . wherefore the church ▪ is essentially before its ordinary officers , and cannot as unto its continuance depend on any succession of theirs , which they have none , but what it gives unto them . these officers , thus recommended , were chosen , as he tells us , by the churches , wherein they were to preside , and thereon did govern them by the rule of gods word alone . hereby was the original constitution and state of the first churches for a good season preserved . nor was there the least abridgment of the power either of these churches or of their officers , because it may be they were some of them planted in poor country-villages . for as no man in the world can hinder , but that every true church hath de jure all the rights and powers that any other church in the world hath or ought to have , or that every true officer , bishop , elder , or pastor , hath not all the power , that christ hath annexed unto that office , ( be they at rome or e●gubium ) so there was no abridgment of this power in the meanest of them , as yet attempted . but this course and duty in many places not long after became to be much omitted ; whether out of ignorance or negligence , or unwillingness of men to undertake the pastoral charge in poor country-churches ; i know not . but so it was , that believers in the regions round about any city , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were look'd on as those which belonged unto the city - churches , and were not setled in particular congregations for their edification , which they ought to have been . and the councels that afterwards ensued , made laws and canons that they should be under the government of the bishops of those city-churches . but when the number of such believers was greatly increased , so as that it was needful to have some always attending the ministry among them , they came i know not how to have chorepiscopi among them and over them . the first mention of them is in the synod of an●yra in galatia , about the year , can. . and mention is again made of them in a synod of antioch , an. . and somewhat before at the council of neocaesarea , can. . and frequently afterwards , as any one may see in the late collections of the antient canons . i verily believe , nor can the contrary be proved , but that these chorepiscopi at first were as absolute and compleat in the office of episcopacy , as any of the bishops of the greater cities , having their name or denomination from the places of their residence ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not for an intimation of any inferiority in them unto other city-bishops . but so it came to pass , that through their poverty and want of interest , their ministry being confined unto a small country-parish , & perhaps through a comparative meanness of their gifts or abilities , the city-bishop claimed a superiority over them , and made canons about their power , the bounding and exercising of it , in dependance on themselves . for a while they were esteemed a degree above meer presbyters , who accompanyed or attended the bishop of the city-church in his administrations ; and a degree beneath the bishop himself , in a posture never designed by christ nor his apostles . wherefore in process of time , the name and thing were utterly lost , and all the country-churches were brought into an absolute subjection unto the city-church ; something being allowed unto them for worship , nothing for rule and discipline ; whereby the first state of churches in their original institution , sacredly preserved in the first centuries , was utterly lost and demolished . i shall add but one argument more , to evinc● the true state and nature of evangelical churches herein , namely , that they were only particular congregations ; and that is taken from the duties and powers ascribed in the scripture unto churches , and the members or entire brotherhood of them . it was observed before , that the epistles of the apostles were written all of them unto the body of the churches , in contradistinction unto their elders , bishops , or pastors ; unless it were those that were written unto particular persons by name . and as this is plain in all the epistles of paul , wherein sometimes distinct mention is made of the officers of the church , sometimes none at all ; so the apostle john affirms that he wrote unto the church , but that diotrephes , ( who seems to have been their bishop ) received him not ; at once rejecting the authority of the apostle , and overthrowing the liberty of the church : which example was diligently followed in the succeeding ages , joh. epist. . ver . . and the apostle peter writing unto the churches , on an especial occasion , speaks distinctly of the elders , pet. . , . see also heb. . . the body of the epistle being directed to the body of churches . wherefore all the instructions , directions and injunctions given in those epistles as unto the exercise of power , or the performance of duty , they are given unto the churches themselves . now these are such , many of them , as cannot be acted or performed in any church by the body of the people , but that which is congregational only . it were too long here to insist on particulars ; it shall be done elsewhere ; and it will thence appear , that this argument alone , is sufficient to bear the weight of this whole cause . the reader may if he please consider what representation hereof is made in these places compared together , matth. . , , , . act. . , , chap. . , , , . chap. . , , . chap. . , , , , , , . chap. . , . chap. . , . chap. . , , , , , , , , , , , . chap. . . rom. . , , , , . chap. . , , . cor. . , . chap. . throughout . chap. . , , , , , , , , , , . chap. . throughout . chap. . , . cor. . , , . chap. . , . chap. . , , . chap. , , , , , , . chap. . . ephes. . , , , . chap. . , . gal. . . philip. . . , , . colos. . , . chap. . . chap. . . chap. . , , , . thes. . , , , . thes. . , , , . heb. . . chap. . , . chap. . , . in these , i say , and other places innumerable , there are those things affirmed of , and ascribed unto the apostolical churches , as unto their state , order , assemblies , duties , powers and priviledges , as evinces them to have been only particular congregations . chap. vi. congregational churches alone suited unto the ends of christ in the institution of his church . having given an account of that state and order of the gospel-churches which are of divine institution , it is necessary that we declare also their suitableness and sufficiency unto all the ends for which the lord christ appointed such churches . for if there be any true proper end of that nature , which cannot be attained in or by any church-state in this or that form , it must be granted that no such form is of divine appointment . yea , it is necessary not only that such a state as pretends unto a divine original , be not only not contradictory unto , or inconsistent with such an end , but that it is effectually conducing thereunto , and in its place necessary unto that purpose . this therefore is that which we shall now inquire into ; namely , whether this state and form of gospel-churches in single congregations be suited unto all those ends for which any such churches were appointed ; which they must be on the account of the wisdom of jesus christ , the author and founder of them , or be utterly discarded from their pretence . nor is there any more forcible argument against any pretended church-state , rule , or order , than that it is obstructive unto the souls of men in attaining the proper ends of their whole institution . what these ends are , was in general before declared ; i shall not here repeat them , or go over them again , but only single out the consideration of those which are usually pleaded , as not attainable by this way of churches in single congregations only ; or that at least they are not suited unto their attainment . the first of these is mutual love among all christians , all the disciples of christ , by the disciples of christ i intend them , and them only , who profess faith in his person and doctrine , and to hear him , or to be guided by him alone , in all things that appertain unto the worship of god , and their living unto him . if there are any called christians who in these things choose other guides , call other ministers , hear them in their appointments , we must sever them from our present consideration , though there are important duties required of us towards them also . but what is alledged is necessary unto the constitution of a true disciple of christ. unto all those , his great command is mutual love among themselves . this he calls in an especial manner his commandment , and a new commandment , as for other reasons , so because he had given the first absolute great example of it in himself , as also discovered motives unto it , and reasons for it , which mankind before was in the dark unto . and such weight doth he lay on this command , that he declares , the manifestation of the glory of god , his own honour , and the evidence to be given unto the world that we are his disciples , do depend on our obedience thereunto . to express and exercise this love , in all the acts and duties of it among his disciples , was one end of his appointing them to walk in church-relation one unto another , wherein this love is the bond of perfectness . and the loss of this love , as unto its due exercise , is no less a pernicious part of the fatal apostacy of the churches , than is the loss of faith and worship . for hereon is christendom , as it is usually called , become the greatest stage of hatred , rage , wrath , bloodshed , and mutual desolations , that is in the whole world ; so as that we have no way to answer the objection of the jews , arguing against us from the divine promises of love and peace in the kingdom of the messiah , but by granting that all these things arise from a rebellion against his rule and kingdom . now this love in its exercise is eminently preserved in this order of particular churches : for , . the principle of their collection into such societies , next unto that of faith in christ jesus , is love unto all the saints . for their conjunction being with some of them as such only , they must have a love unto all that are so . and none of them would joyn in such societies , if their so doing did in any thing impair their love unto all the disciples of christ , or impede it in any of its operations . and the communion of these churches among themselves , is and ought to be such , as that all of them do constitute as it were one body and common church , as we shall see afterwards . and it is one principal duty of them , to stir up themselves in all their members , unto a continual exercise of love towards all the saints of christ , as occasion doth require ; and if they are defective in this catholick love , it is their fault , contrary to the rule and end of their institution . . unto the constant expression and exercise of this love , there are required , ( . ) present suitable objects unto all the acts and duties of it . ( . ) a description and prescription of those acts and duties . ( . ) rules for the right performance and exercise of them . ( . ) an end to be attained in their discharge . all these things hath the lord christ provided for his disciples , in the constitution and rule of these churches . and a due attendance unto them hath he appointed , as the instance , trial and experiment of their love unto all his disciples . for whereas any might pretend such a love , yet plead that they know not how nor wherein to express and exercise it , especially as unto sundry duties mentioned in the scripture as belonging thereunto , he hath provided this way , wherein they cannot be ignorant of the duties of love , required of them , nor of suitable objects , rules and ends for their practice . it were too long to go over these things in particular ; i shall only adde ( what is easily defensible ) that gospel-love will never be recovered and restored unto its pristine glory , until particular churches or congregations are reformed , and reduced to that exercise of love without dissimulation , which is required in all their members among themselves : for whilst men live in envy and malice , be hateful and hating one another , or whilst they live in an open neglect of all those duties , which the lord christ hath appointed to be observed towards the members of that society whereunto they do belong , as a pledge and evidence of their love unto all his disciples , no such thing can be attained . and thus is it in most parochial assemblies , who in the midst of their complaints of the breach of love and union , by some mens withholding communion in some parts of divine worship with them ; yet besides the common duties of civility and neighbourhood , neither know nor practise any thing of that spiritual love , delight and communion that ought to be amongst them , as members of the same church . we boast not ourselves of any attainments in this kinde ; we know how short we come of that fervent love that flourished in the first churches : but this we say , that there is no way to recover it , but by that state and order of particular churches , which we propose , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do adhere unto . but pretences unto the contrary are vehemently urged , and the clamours unto that end are loud and many . for this way , it is said , of setting up particular congregations , is that which hath caused endless divisions , lost all love and christian affection among us , being attended with other mischievous consequents , such as the most rhetorical adversaries of it are scarce able to declare ; nor could tertullus himself do it , if he were yet alive . for by this means men not meeting as they used to do , at the administration of the sacrament , and common-prayer , all love is lo●● among them . i answer , . this objection , so far as i am able to observe , is mostly managed ▪ by them who seem to know very little of the nature and duties of that love which our lord jesus christ enjoyns in the gospel , nor do give any considerable evidence of their living , walking and acting in the power of it . and as unto what they fancy unto themselves under that name , whereas it is evident from common practice , that it extends no farther but to peaceableness in things civil and indifferent , with some expressions of kindness in their mirth and feastings , and other jovial societies , we are not concerned in it . . this objection lies not at all against the thing itself ; namely , that all churches of divine institution are congregational , which alone at present is pleaded for ; but against the gathering of such societies , or congregations , in that state of things which now prevails amongst us . but whereas this depends on principles not yet declared and confirmed , the consideration of this part of the objection must be referred unto another place . i shall only say at present , that it is the greatest and most powerful engine in the hand of satan , and men of corrupt secular interests , to keep all church-reformation out of the world . but if the way itself be changed ( which alone , as absolutely considered , we at present defend ) that change must be managed with respect unto some principles contrary unto love and its due exercise , which it doth assert and maintain , or some practices that it puts men upon of the same nature and tendency . but this hitherto hath not been attempted , at least not effected . we do not finde that a joynt participation of the same ordinances at the same time , within the same walls , is in itself either an effect , or evidence , or duty of gospel-love , or any means for the preservation or promotion of it . for it was diligently observed in the papacy , when all true evangelical love , faith and worship were lost . yea , this kinde of communion and conjunction , added unto an implicite dependance on the authority of the church , was substituted in their room , and multitudes were contented with them , as those which did bestead them in their neglect of all other graces and their exercise . and i wish it were not so among others , who suppose they have all the love that is required of them , if they are freed from such scandalous variances with their neighbours , as should make them unfit for the communion . . if this be the only means of love , how do men maintain it towards any not of their own parish , seeing they never meet with them at the sacrament of the lord's supper ? and if they can live in love with those of other parishes , why can they not do so with those who having the same faith and sacraments with them , do meet apart for the exercise of divine worship , in such congregations as we have described ? wherefore , . the variance that is pretended to be caused by the setting up of these particular congregations , is a part of that variance which christ came to send into the world , matth. . , , . think not that i am come to send peace on earth : i came not to send peace , but a sword. for i am come to set a man at variance against his father , and the daughter against her mother , and the daughter-in-law against her mother-in-law . and a mans foes shall be they of his own houshold . he was the prince of peace ; he came to make peace between god and men ; between men themselves , jews and gentiles ; he taught nothing , enjoyned nothing , that in its own nature should have the least inconsistency with peace , or give countenance unto variance . but he declares what would ensue and fall out , through the sin , the darkness , unbelief and enmity unto the truth , that would continue on some under the preaching of the gospel , whilst others of their nearest relations should embrace the truth and profession of it . what occasion for this variance is taken from the gathering of these congregations , which the way itself doth neither cause , nor give the least countenance unto , we are not accountable for . whereas therefore there is with those among whom these variances and loss of love thereby are pretended , one lord , one faith , one baptism , one hope of their calling , the same truth of the gospel preached , the same sacraments administred ; and whereas both the principles of the way , and the persons of those who assemble in distinct corporations for the celebration of divine worship , do lead unto love and the practice of it in all its known duties ; all the evils that ensue on this way must be charged on the enmity , hatred , pride and secular interest of men , which it is not in our power to cure . . another end of the institution of this state is , that the church might be the ground and pillar of truth , tim. . . that is , that it might be the principal outward means to support , preserve , publish , declare and propagate the doctrine or truth of the gospel , especially that concerning the person and offices of christ , which the apostle subjoyns unto this assertion in the next words . that church state which doth not answer this end , is not of divine institution . but this the ministry of these churches is eminently suited unto . there are three things required in this duty , or required unto this end , that the church be the ground and a pillar of truth . ( . ) that it preserve the truth in itself , and in the profession of all its members , against all seducers , false teachers , and errours : this the apostle gives in special charge unto the elders of the church of ephesus , adding the reasons of it , act. . , , , . this is in an especial manner committed unto the officers of the church , tim. . . tim. . , . this the ministry of these churches is meet and suited unto . the continual inspection which they may and ought to have into all the members of the church , added unto that circumspection about , and trial of the doctrines preached by themselves , in the whole body of the church , fits them for this work . this is the fundamental means ( on the matter the only outward means ) that the lord christ hath appointed for the preservation of the truth of the gospel in this world , whereby the church is the ground and pillar of truth . how this can be done , where churches are of that make and constitution , that the officers of them can have no immediate inspection into or cognizance of either the knowledge , opinions , and practices of the members of their church , nor the body of the church know on any evident ground , what it is that their principal officer believes and teaches , i know not . by this means was the truth preserved in the churches of the two first centuries , wherein they had no officers but what were placed in particular churches , so as that no considerable errour made any entrance among them . ( . ) that each church take care that the same truth be preserved entire , as unto the profession of it in all other churches . their communion among themselves ( whereof afterwards ) is built upon their common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or profession of the same faith. this therefore it is their duty , and was always their practice to look after , that it was preserved entire . for a change in the faith of any of them , they knew would be the dissolution of their communion . wherefore when any thing of that nature fell out , as it did in the church of antioch upon the preaching of the necessity of circumcision , and keeping of the law , whereby the souls of many of the disciples were subverted , the church at hierusalem on the notice and knowledge of it , helped them with their advice and counsel . and eusebius tells us , that upon the first promulgation of the heresies and phrensies of montanus , the faithful , or churches in asia , met frequently in sundry places , to examine his pretences , and condemn his errours ; whereby the churches in phrygia were preserved , hist. eccl. lib. . cap. . so the same was done afterwards in the case of samosatenus at antioch , whereby that church was delivered from the infection of his pernicious heresy , lib. . cap. , , . and this care is still incumbent on every particular church , if it would approve itself to be the ground and pillar of truth . and in like manner epiphanius giving an account of the original of the heresie of noetus , a patropassian , affi●ms , that the holy presbyters of the church called him , and enquired of his opinion several times ; whereon being convicted before the presbytery of enormous errours , he was cast out of the church . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( when he began to disperse his errours ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epiphanius , haeres . cont . noet . haer. . sec. . hence it was that the doctrine of the church , as unto the substance of it , was preserved entire during the two first centuries , and somewhat after . indeed as when the israelites came out of egypt , there came along with them a mixed multitude of other people , exod. . . which fell to lusting for meat when they came into the wilderness , numb . . . to the danger of the whole congregation : so when christianity was first preached and received in the world , besides those who embraced it sincerely , and were added unto the church , there was a great mixture of stubborn jews , as the ebionites ; of philosophical greeks , as the valentinians and the marcionites ; of plain impostors , such as simon magus and menander , who all of them pretended to be christians ; but they fell a lusting , and exceedingly troubled and perplexed the churches , with an endeavour to sedu●e them unto their imaginations . yet none of their abominations could force an entrance into the churches themselves , which by the means insisted on , were preserved . but when this church-state and order was changed , and another gradually introduced in the room of it , errours and heresies got new advantages , and entered into the churches themselves , which before did only assault and perplex them . for , . when prerogative and preheminence of any single person in the church began to be in esteem , not a few who failed in their attempts of attaining it , to revenge themselves on the church , made it their business to invent and propagate pernicious heresies . so did thebulis at hierusalem , euseb. lib. . cap. . and valentinus , tertul. ad . valentin . cap. . and marcion at rome , epiphan . haeres . . montanus fell into his dotage on the same account , so did novitianus at rome , euseb. lib. . cap. . and arius at alexandria . hence is that censure of them by lactantius , lib. . cap. . ii quorum fides fuit lubrica , cùm deum nosse se & colere simularent , augendis opibus & honori studentes , affectabant maximum sacerdotium , & à potioribus victi , secedere cum suffragatoribus maluerunt , quàm eos ferre praepositos quibus concupierant ips● ante praeponi . . when any of their bishops of the new constitution , whether patriarchal or diocesan , fell into heresies , which they did frequently , and that numbers of them , they had so many advantages to diffuse their poyson into the whole body of their churches , and such political interests for their promotion , as that the churches themselves were throughly infected with them . it is true , the body of the people in many places did oppose them , withdraw and separate from them : but it cannot be denied , but that this was the first way and means whereby the churches ceased to be the ground and pillar of truth , many destructive errours being received into them , which did only outwardly assault them , whilst they abode in their first institution . and had not the churches , in process of time , utterly lost their primitive state and order , by coalescing into one papal pretended vniversal church ; the faith itself could never have been so utterly corrupted , depraved , and lost among them , as in the issue it was . . to propagate the gospel is in like manner required hereunto . this i acknowledge doth more immediately concern the duty of persons in any church-order , than the order itself . for it must be the work of some particular persons dedicating themselves unto their ministry , as it was in the first churches , joh. , , , . the like may be said of any other publick acknowledged end of the institution of churches . if the way pleaded for be not consistent with them all , and the proper means of attaining them , if it be not suited unto their accomplishment , let it be discarded . i shall insist on one more only . . our lord jesus christ hath given that state unto his churches , hath instated them in that order , as that his interest , kingdome and religion might be carried on in the world , without prejudice or disadvantage unto any of the lawful interests of men , especially without any opposition unto , or enterfering with the civil authority or magistracy , which is the ordinance of god ; and no church-way that doth so , is of his institution . wherefore i shall briefly declare , what are the principles of those of this way in these things , which are the principles of the way itself which they do profess . . our first general assertion unto this purpose is this ; the lord jesus christ taught no doctrine , appointed no order in his church , gave it no power that is opposite unto , or inconsistent with any righteous government in this world , of what sort soever it be , of those whereunto government is distributed in reason and practice . his doctrine indeed is opposed unto all unrighteousness in and of all men , magistrates and others ; but not to the legal rule of magistrates that are unrighteous men . and this opposition is doctrinal only , confirmed with promises and threatnings of eternal things , refusing and despising all outward aids of force and restraint . this rule we allow for the trial of all churches , and their state , whether they be according unto the minde of christ. but whereas the lord jesus christ hath taught , commanded , appointed nothing that is contrary unto , or inconsistent with righteous governments of any sort , if rulers or magistrates shall forbid the observance of what he hath commanded , appointed and ordered , and then charge it on him or his way , that his disciples cannot , dare not , will not comply with that prohibition , and accuse them thereon of sedition and opposition unto government , they deal injuriously with him , whereof they must give an account . for whereas all power is given unto him in heaven and earth , all nations are his inheritance , all people in his absolute disposal , and it is his pleasure to set up his kingdom in the earth , without which the earth itself would not be continued ; he could not deal more gently with the righteous rulers of this world , ( and he did it , because righteous rule is the ordinance of god ) than to order all things so , that whether they receive his law and doctrine or no , nothing should be done in opposition unto them , or their rule . and if any of them are not contented with this measure , but will forbid the observance of what he commands , wherein he alone is concerned and not they ; this is left to be determined between him and them . in the mean time , when rulers are not able to fancy , much less give a real instance of any one principle , doctrine , or practice in any of the churches of christ , or any belonging unto them , that is contrary unto , or inconsistent with the rights or exercise of their rule and government , and yet shall not only prohibit the doing of those things which he hath commanded , merely with respect unto the spiritual and eternal ends of his kingdom , but shall also punish and destroy those who will not disown his authority , and comply with their prohibition ; it doth scarce answer their interest and prudence . for to what purpose is it , for any to provoke him who is mightier than they , when they have no appearance of necessity for their ▪ so doing , nor advantage thereby ? . in particular , the lord christ hath ordained no power nor order in his church , no office or duty that should stand in need of the civil authority , sanction or force to preserve it , or make it effectual unto its proper ends . it is sufficient to discharge any thing of a pretence to be an appointment of christ in his church , if it be not sufficient unto its own proper end , without the help of the civil magistrate . that church-state which is either constituted by humane authority , or cannot consist without it , is not from him . that ordinance which is in its own nature divine , or is pretended so to be , so far as it is not effectual unto its end without the aid of humane authority , is not of him , he needs it not ; he will not borrow the assistance of civil authority , to rule in and over the consciences of men , with respect unto their living to god , and coming unto the enjoyment of himself . the way of requiring the sanction of civil authority unto ecclesiastical orders and determinations , began with the use of general councils in the days of constantine : and when once it was engaged in and approved , so far as that what was determined in the synods , either as to doctrine , or as unto the rule of the church , should be confirmed by the imperial authority , with penalties on all that should gainsay such determinations ; it is deplorable to consider , what mutual havock was made among christians upon the various sentiments of synods and emperours . yet this way pleased the rulers of the church so well , and as they thought eased them of so much trouble , that it was so far improved amongst them , that at last they left no power in or about religion or religious persons unto the civil magistrate , but what was to be exercised in the execution of the decrees and determinations of the church . it is necessary from this institution of particular churches , that they have their subsistence , continuation , order , and the efficacy of all that they act and do as churches , from christ himself : for whereas all that they are and do , is heavenly , spiritual , and not of this world , that it reacheth nothing of all those things which are under the power of the magistrate , that is , the lives and bodies of men , and all civil interests appertaining to them ; and affect nothing but what no power of all the magistrates under heaven can reach unto , that is , the souls and consciences of men ; no trouble can hence arise unto any rulers of the world , no contests about what they ought , and what they ought not to confirm , which have caused great disorders among many . . in particular also , there neither is nor can be in this church-state the least pretence of power or authority to be acted towards , or over the persons of kings or rulers , which should either impeach their right , or impede the exercise of their just authority . for as christ hath granted no such power unto the church , so it is impossible that any pretence of it should be seated in a particular congregation , especially being gathered on this principle , that there is no church power properly so called , but what is so seated ; and that no concurrence , agreement or association of many churches , can adde a new , greater , or other power or authority unto them , than what they had singly before . and what power can such churches act towards kings , potentates , or rulers of nations ? have they not the highest security , that it is uttterly impossible that ever their authority , or their persons in the exercise of it , should be impeached , hindered , or receive any detriment from any thing that belongs to this church-state ? these principles i say are sufficient to secure christian religion , and the state , order , and power of churches instituted therein , from all reflections of inconsistency with civil government , or of influencing men into attempts of its change or ruine . the summe is , let the outward frame and order of righteous government be of what sort it will , nothing inconsistent with it , nothing entrenching on it , nothing making opposition unto it , is appointed by jesus christ , or doth belong unto that church-state which he hath ordained and established . two things only must be added unto these principles , that we may not seem so to distinguish the civil state and the church , as to make them unconcerned in each other : for , . it is the unquestionable duty of the rulers and governours of the world , upon the preaching of the gospel , to receive its truth , and so yield obedience unto its commands . and whereas all power and offices are to be discharged for god , whose ministers all rulers be ; they are bound in the discharge of their office to countenance , supply , and protect the profession and professours of the truth , that is , the church , according unto the degrees and measures which they shall judge necessary . . it is the duty of the church materially considered , that is , of all those who are members of it , in any kingdom or commonwealth , to be usefully subservient , even as christians , unto that rule which is over them as men , in all those ways , and by all those means , which the laws , usages , and customs of the countries whereof they are , do direct and prescribe . but these things are frequently spoken unto . there are sundry other considerations , whereby it may be evinced , not only that this order and state of gospel-churches is not only consistent with every righteous government in the world , ( i mean that is so in its constitution , though as all other forms , it be capable of male-administration ) but the most useful and subservient unto its righteous administrations ; being utterly uncapable of immixing itself , as such , in any of those occasions of the world , or state-affairs , as may create the least difficulty or trouble unto rulers . with others it is not so . it is known , that the very constitution of the papal church , as it is stated in the canons of it , is inconsistent with the just rights of kings and rulers ; and oft-times in the exercise of its power destructive unto their persons and dominions . and herein concurred the prelatical church-state of england , whilst it continued in their communion , and held its dependance on the roman church . for although they had all their power originally from the kings of this realm , as the records and laws of it do expressly affirm , that the church of england was founded in episcopacy by the king and his nobles ; yet they claimed such an addition of power and authority , by vertue of their office , from the papal omnipotency , as that they were ringleaders in perplexing the government of this nation , under the pretence of maintaining of what they called , the rights of the church . and hereunto they were inabled by the very constitution of their church-order , which gave them that power , grandeur , with political interest , that were needful to effectuate their designe . and since they have been taken off from this foundation of contesting kings and princes on their own ecclesiastical authority , and deprived of their dependance on the power and interest of the papal see , having no bottom for , or supportment of their church state and order , but regal favour and mutable laws ; there have on such causes and reasons , which i shall not mention , ensued such emulations of the nobility and gentry , and such contempts of the common●people , as leave it questionable , whether their adherence unto the government be not more burdensome and dangerous unto it , than were their antient contests and oppositions . chap. vii . no other church-state of divine institution . it may be it will be generally granted , i am sure it cannot be modestly denied , that particular churches , or congregations , are of a divine original institution ; as also that the primitive churches continued long in that form or order . but it will be farther pleaded , that granting or supposing this divine institution of particular churches , yet there may be churches of another form and order also , as diocesan or national , that we are obliged to submit unto . for although the apostles appointed that there should be bishops or elders ▪ ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , in every city and town where christian religion was received ; and clemens affirmeth , that they did themselves constitute bishops and deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the regions , or villages and cities ; yet there was another form afterwards introduced . theodoret bishop of cyprus affirms , that there were eight hundred churches committed to his care , epist. . whereof many were in towns and cities having no bishop of their own . the whole country of scythia , though there were in it many cities , villages and fortresses , yet had but one bishop , whose residence was at tomis , all other churches being under him ; as zozomen declares , lib. . cap. . so it is at this day in divers provinces belonging of old unto the greek-church ; as in moldavia and walachia , where they have one whom they call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the leader or ruler that presides over all the churches in the nation . and this o●der of things , that there should not be a bishop in smaller churches , was first confirmed in the sixth canon of the council of sardis , in the year . in answer hereunto i shall do these two things . first , i shall shew that there is no church order , state , or church-form of divine institution , that doth any way impede , take away , or overthrow the liberty , power and order of particular congregations , such as we have described . secondly , i shall enquire into the causes of churches of another state or order , as the power of magistrates and rulers , or their own choice and consent . . there is no form , order , or church state divinely instituted , that should annul the institution of particular congregations , or abridge them of their liberties , or deprive them of the power committed unto them . it is such a church-state alone , that we are now concerned to enquire after . whatever of that kinde either is or may be imagined that entrenches not on the state , liberty and power of particular congregations , is not of our present consideration . men may frame and order what they please , and what advantage they make thereby , shall not be envied unto them , whilst they injure not any of the institutions of christ. but , . these churches , as they are churches , are meet and able to attain the ends of churches . to say they are churches , and yet have not in themselves power to attain the ends of churches , is to speak contradictions , or to grant and deny the same thing in the same breath . for a church is nothing but such a society as hath power , ability and fitness to attain those ends for which christ hath ordained churches : that which hath so , is a church ; and that which hath not so , is none . men may if they please deny them to be churches , but then i know not where they will finde any that are so . for instance , suppose men should deny all the parochial churches in england to be such churches as are intrusted with church-power and administrations , what church in the first instance could they require our communion withal ? will they say , it is with the national , or diocesan churches ? neither of these do , or can , as such , administer sacred ordinances . a man cannot preach nor hear the word , but in a particular assembly . the lord's supper cannot be administred but in a particular congregation ; nor any presential local communion of believers among themselves , like that described by the apostle , cor. chap. . and chap. . be otherwise attained . no communion is firstly and immediately required , or can be required with diocesan churches as such . wherefore it is parochial particular churches that we are required to hold communion with . we say therefore these parochial churches are either really and truely so endued with church-power and liberty , or they are not . if they are , or are acknowledged so to be , we have herein obtained what we plead for ; if they are not , then are we required to joyn in church communion with those societies that are not churches ; and if we refrain so doing , we are charged with schism ; which is to turn religion into ridicule . for , . it is utterly forreign to the scripture , and a monster unto antiquity , ( i mean that which is pure and regardable in this cause ) that there should be churches with a part , half , more or less of church-power , and not the whole , neither in right nor exercise ; or that there should be church-officers , elders , presbyters or bishops , that should have a partiary power , half or a third part , or less , of that which entirely belongeth unto the office they hold . let one testimony be given out of the scripture , or that antiquity which we appeal unto , unto this purpose , and we shall cease our plea. but this is that which our understandings are set on rack withal every day . there is a national church that is entrusted with supreme church-power in the nation whereof it is : here at the entrance we fall into a double disquietment . for ( . ) we know not as yet what this national church is , here ( or in france , ) nor of what persons it doth consist . ( . ) we know not whether this national church have all the power that christ hath given unto the church , or that there is a reserve for some addition from beyond sea , if things were well accommodated . then , that there are diocesan churches , whose original , with the causes and occasions of their bounds , limits , power , and manner of administrations , i think god alone knows perfectly , we do but guess ; for there is not one word mentioned of any of their concernments in the scripture . and we know that these churches cannot be said to have all the power that christ hath entrusted his church withal , because there is another church , unto which they are in subjection , and on which they do depend ; but it seems they have the next degree of power unto that which is uppermost . but whatever their power be , it is so administred by chancellors , commissaries , officials , in such ways , and for such ends , that i shall believe a dissent from them and it to be schism , when i believe it is midnight , whilst the sun shines in his full strength and glory . and then we are told of parochial churches , who have this power only , that if we do not in them whatever is required of us , not by them , but those that are put over them , they can inform against us , that we may be mulcted and punished . thirdly . it will be said that these churches , as such , are indeed originally entrusted and invested with all church-rights , power and authority ; but for many weighty reasons are abridged in sundry things of the exercise of them . for who can think it meet , that every single parish should be entrusted with the exercise of all church-rule and power among themselves ? answ. ( . ) whose fault is it , that these churches are not meet for the exercise of that power which christ hath granted unto such churches ? if it be from themselves , their negligence , or ignorance , or wickedness , it is high time they were reformed , and brought into that state and condition , wherein they may be fit and able to answer the ends of their institution . ( . ) they are indeed sorry churches , that are not as meet to exercise all church-power according to the minde of christ , as the chancellors court. ( . ) there is no power pleaded for in congregational churches , but what is granted unto them by the word and constitution of christ. and who is he that shall take this from them , or deprive them of its exercise , or right thereunto ? ( . ) it is not done , nor ever was , by jesus christ himself . he doth not pull down what himself hath built ; nor doth any one institution of his , in the least interfere with any other . it is true , the lord christ by his law deprives all churches of their power , yea of their state , who walk , act , and exercise a power not derived from him ; but set up against him , and used unto such ends as are opposite unto , and destructive of the ends of church ●order by him appointed . but to imagine , that whilst a church claims no power but what it receives from him , useth it only for him , and in obedience unto his commands , that he hath by any act , order or constitution , taken away that power or any part of it from such a church , is a vain supposition . ( . ) such churches cannot by any act of their own deprive themselves of this right and power . for ( . ) it is committed unto them in a way of trust , which they falsifie , if by their own consent they part with it . ( . ) without it they cannot discharge many duties required of them . to part with this power , is to renounce their duty , which is the only way whereby they may lose it . and if it be neither taken from them by any law , rule , or constitution of christ , nor can be renounced or forgone by themselves , what other power under heaven can justly deprive them of it , or hinder them in its execution ? the truth is , the principal means which hath rendered the generality of parochial churches unmeet for the exercise of any church-power , is , that their interest in it , and right unto it , hath been so long unjustly detained from them , as that they know not at all what belongs thereunto ; being hidden from them by those who should instruct them in it . and might they be admitted , under the conduct of pious and prudent officers , unto any part of the practice of this duty , in their assemblies , their understanding in it would quickly be encreased . that right , power , or authority , which we thus assign unto all particular churches gathered according unto the mind of christ , is that , and that only , which is necessary to their own preservation , in their state and purity , and unto the discharge of all those duties which christ requireth of the church . now although they may not justly by any be deprived hereof , yet it may be enquired , whether there may not an addition of ecclesiastical power be made unto that which is of original institution , for the good of the whole number of churches that are of the same communion . and this may be done , either by the power and authority of the supreme magistrate , with respect unto all the churches in his dominion ; or it may be so , by the churches themselves , erecting a new power in a combination of some , many , or all of them , which they had not in them singly and distinctly before . for the power of the magistrate in and about religion , it hath been much debated and disputed in some latter ages . for three hundred years there was no mention of it in the church , because no supreme powers did then own the christian religion . for the next three hundred years there were great ascriptions unto supreme magistrates to the exaltation of their power , and much use was made thereof among the churches , by such as had the best interest in them . the next three hundred years was , as unto this case , much taken up with disputes about this power , between the emperors and the popes of rome ; sometimes one side gaining the advantage in some especial instances , sometimes the other . but from that period of time , or thereabouts , the contest came to blows , and the blood of some hundred thousands was shed in the controversie , namely , about the power of emperors and kings on the one side , and the popes of rome on the other . in the issue , the popes abode masters of the field , and continued in actual possession of all ecclesiastical power , though sometimes mixed with the rebellion of one stubborn prince or other , as here frequently in england , who controuled them in some of their new acquisitions . upon the publick reformation of religion , many princes threw off the yoke of the papal rule , and according to the doctrine of the reformers , assumed unto themselves the power which , as they judged , the godly kings of judah of old , and the first christian emperors , did exercise about ecclesiastical affairs . from that time there have been great and vehement disputes about the ecclesiastical power of soveraign princes and states . i shall not here undertake to treat concerning it ; although it i● a matter of no great difficulty to demonstrate the extreams that many have run into , some by granting too much , and some too little unto them . and i shall grant for my part , that too much cannot well be assigned unto them , whilst these two principles are preserved . ( . ) that no supreme magistrate hath power to deprive or abridge the churches of christ , of any right , authority , or liberty , granted unto them by jesus christ. ( . ) nor hath any to coerce , punish , or kill any persons , ( being civilly peaceable , and morally honest , ) because they are otherwise minded in things concerning gospel-faith and worship than he is . it hath not yet been disputed , whether the supreme magistrate hath power to ordain , institute , and appoint , any new form or state of churches , supposedly suited unto the civil interest , which were never ordained or appointed by christ. it hath not i say been disputed under these terms expresly , though really the substance of the controversie lies therein . to assert this expresly , would be to exalt him above jesus christ ; at least to give him power equal unto his ; though really unto the institution of the gospel church state , and the communication of graces , offices , and gifts to make it useful unto its end , no less than all power in heaven and earth be required . some plead that there is no certain form of church-government appointed in the scripture ; that there was none ordained by christ , nor exemplifyed by the apostles , and therefore it is in the power of the magistrate to appoint any such form thereof , as is suited unto the publick interest . it would seem to follow more evidently , that no form at all should by any be appointed ; for what shall he do that cometh after the king ? what shall any one ordain in the church , which the lord christ thought not meet to ordain ? and this is the proper inference from this consideration : such a church-government as men imagine , christ hath not appointed ; therefore neither may men do so . but suppose that the lord christ hath appointed a church-state , or that there should be churches of his disciples on the earth ; let them therein but yeild obedience unto all that he hath commanded ; and in their so doing , make use of the light of nature , and rules of common prudence , so as to do it unto their own edification , ( which to deny to be their duty , is to destroy their nature as created of god ) trusting in all things unto the conduct of the promised divine assistance of the holy spirit : if any instance can be given of what is wanting unto the compleat state and rule of the church , we shall willingly allow that it be added by the civil magistrate , or whosoever men can agree upon , as was before declared . if it be said , there is yet something wanting to accommodate these churches and their rule unto the state of the publick interest , and political government under which they are placed , whereon they may be framed into churches diocesan and metropolitical , with such a rule as they are capable of ; i say ( . ) that in their original constitution , they are more accommodated unto the interest of all righteous secular government , than any arbitrary moulding them unto a pretended meetness to comply therewithal , can attain unto . this we have proved before , and shall farther enlarge upon it , if it be required . and we find it by experience , that those additions , changes , and alterations in the state , order and rule of the churches , pretended for the end mentioned , have proved the cause of endless contentions , which have no good aspect on the publick peace , and will assuredly continue for ever so to be . ( . ) it is granted that the magistrate may dispose of many outward concerns of these churches ; may impart of his favour to them , or any of them , as he sees cause ; may take care that nothing falls out among them that may occasion any publick disturbance , in and by itself ; may prohibit the publick exercise of worship idolatrous or superstitious ; may remove and take away all instruments and monuments of idolatry ; may coerce , restrain , and punish , as there is occasion , persons who under pretence of religion , do advance principles of sedition , or promote any forreign interest , opposite and destructive to his government , the welfare of the nation , and the truth of religion ; with sundry things of the like nature . and herein lies an ample field , wherein the magistrate may exercise his power , and discharge his duty . it cannot well be denyed , but that the present pretences and pleas of some to reduce all things in the practice of religion into the power and disposal of the civil magistrate , are full of offence and scandal . it seems to be only a design and contrivance , to secure mens secular interests under every way of the profession of christian religion , true or false , which may have the advantage of the magistrates approbation . by this device , conscience is set at liberty from concerning itself in an humble diligent enquiry into the mind of god , as unto what is its duty in his worship . and when it is so with the conscience of any , it will not be much concerned in what it doth attend unto or observe . what is in divine things done or practised solely on the authority of the magistrate , is immediately and directly obedience unto him , and not unto god. whatever therefore the supreme power in any place may do , or will be pleased to do , for the accommodation of the outward state of the church , and the exercise of its rule , unto the political government of a people or nation , yet these two things are certain . ( . ) that he can form , erect , or institute no new church-state , which is not ordained and appointed by christ and his apostles , by vertue of his authority ; and what he doth of that nature appoint , is called a church only equivocally , or by reason of some resemblance unto that which is properly so called . ( . ) to dissent from what is so appointed by the supreme power , in and about the state , form , rule , and worship of churches , whatever other evil it may be charged with , or supposed liable unto , can have nothing in it of that which the scripture condemns under the name of schism , which hath respect only unto what is stated by christ himself . that which in this place we should next enquire into , is , what these particular churches themselves may do , by their own voluntary consent and act in a way of association or otherwise , for the accumulation and exercise of a power , not formally inherent in them , as particular churches ; but i shall refer it unto the head of the communion of churches , which must be afterwards spoken unto . chap. viii . the duty of believers to joyn themselves in church-order . unto some one , or other of those particular congregations which we have described , continuing to be the ground and pillar of truth , it is the duty of every believer , of every disciple of christ , to joyn himself , for the due and orderly observation and performance of the commands of christ , unto the glory of god , and their own edification , matth. . , , . this in general is granted by all sorts and parties of men : the grant of it , is the ground whereon they stand in the management of their mutual fewds in religion , pleading that men ought to be of , or joyn themselves unto this or that church , still supposing that it is their duty to be of one or another . yea , it is granted also , that persons ought to chuse what churches they will joyn themselves unto , wherein they may have the best advantage unto their edification and salvation . they are to chuse to joyn themselves unto that church which is in all things most according to the mind of god. this it is supposed is the liberty and duty of every man ; for if it be not so , it is the foolishest thing in the world , for any to attempt to get others from one church unto another ; which is almost the whole business of religion , that some think themselves concerned to attend unto . but yet notwithstanding these concessions , when things come to the trial in particular , there is very little granted in complyance with the assertion laid down . for besides that it is not a church of divine institution , that is intended in these concessions , when it comes unto the issue , where a man is born , and in what church he is baptized in his infancy , there all choice is prevented , and in the communion of that church he is to abide , on the penalties of being esteemed and dealt withal as a schismatick . in what national church any person is baptized , in that national church he is to continue , or answer the contrary at his peril . and in the precincts of what parish his habitation falls to be , in that particular parish church is he bound to communicate in all ordinances of worship . i say , in the judgment of many , whatever is pretended of mens joyning themselves unto the truest and purest churches , there is no liberty of judgment or practice in either of these things left unto any of the disciples of christ. wherefore the liberty and duty proposed , being the foundation of all orderly evangelical profession , and that wherein the consciences of believers are greatly concerned , i shall lay down one proposition wherein 't is asserted , in the sence i intend , and then fully confirm it . the proposition itself is this : it is the duty of every one who professeth faith in christ jesus , and takes due care of his own eternal salvation , voluntarily and by his own choice to joyn himself unto some particular congregation of christs institution , for his own spiritual edification , and the right discharge of his commands . . this duty is prescribed ( . ) unto them only ▪ who profe●s faith in christ jesus ; who own themselves to be his disciples , that call jesus lord. for this is the method of the gospel , that first men by the preaching of it be made disciples , or be brought unto faith in christ jesus ▪ and then be taught to do and observe whatever he commands , matth. . , , . first to believe , and then to be added unto the church , act. . , , , . men must first joyn themselves unto the lord , or give up themselves unto him , before they can give up themselves unto the church , according to the mind of christ , cor. . . we are not therefore concerned at present as unto them , who either not at all profess faith in christ jesus , or else through ignorance of the fundamental principles of religion , and wickedness of life , do destroy or utterly render useless that profession . we do not say it is the duty of such persons , that is , their immediate duty , in the state wherein they are , to joyn themselves unto any church . nay , it is the duty of every church , to refuse them their communion , whilst they abide in that state . there are other duties to be in the first place pressed on them , whereby they may be made meet for this . so in the primitive times , although in the extraordinary conversions unto christianity that were made among the jews , who before belonged unto gods covenant , they were all immediately added unto the church ; yet afterwards , in the ordinary way of the conversion of men , the churches did not immediately admit them into compleat communion , but kept them as catechumeners , for the encrease of their knowledge , and trial of their profession , until they were judged meet to be joyned unto the church . and they are not to blame who receive not such into compleat communion with them , unto whom it is not a present duty to desire that communion . yea , the admission of such persons into church-societies , much more the compelling of them to be members of this or that church , almost whether they will or no , is contrary to the rule of the word , the example of the primitive churches , and a great expedient to harden men in their sins . we do therefore avow , that we cannot admit any into our church societies , as to compleat membership , and actual interest in the priviledges of the church , who do not , by a profession of faith in , and obedience unto jesus christ , no way contradicted by sins of life , manifest themselves to be such , as whose duty it is , to joyn themselves unto any church . neither do we injure any baptized persons hereby , or oppose any of their right unto , and interest in the church , but only as they did universally in the primitive churches , after the death of the apostles , we direct them into that way and method , wherein they may be received unto the glory of christ , and their own edification . and we do therefore affirm , that we will never deny that communion , unto any person , high or low , rich or poor , old or young , male or female , whose duty it is to desire it . . it is added in the description of the subject , that it is such an one who takes due care of his own salvation . many there are who profess themselves to be christians , who it may be hear the word willingly , and do many things gladly , yet do not esteem themselves obliged unto a diligent enquiry into , and a precise observation of all the commands of christ. but it is such whom we intend , who constantly fix their minds on the enjoyment of god , as their chiefest good and utmost end ; who thereon duely consider the means of attaining it , and apply themselves thereunto . and it is to be feared , that the number of such persons will not be found to be very great in the world ; which is sufficient to take off the reproach from some particular congregations of the smalness of their number . such they ever were , and such is it foretold that they should be . number was never yet esteemed a note of the true church , by any but those , whose worldly interest it is that it should so be ; yet at present absolutely in these nations , the number of such persons is not small . . of these persons it is said , that it is their duty so to dispose of themselves . it is not that which they may do , as a convenience , or an advantage ; not that which others may do for them , but which they must do for themselves in a way of duty . it is an obediential act unto the commands of christ ; whereunto is required subjection of conscience unto his authority , faith in his promises , as also a respect unto an appearance before his judgment-throne at the last day . the way of the church of rome to compel men into their communion , and keep them in it , by fire and f●got , or any other means of external force , derives more from the alcoran than the gospel . neither doth it answer the mind of christ in the institution , end , and order of church-societies , that men should become members of them , partly by that which is no way in their own power , and partly by what their wills are regulated in , by the laws of men . for it is , as was said , commonly esteemed , that men being born and baptized in such a nation , are thereby made members of the church of that nation ; and by living within such parochial precincts , as the law of the land hath arbitrarily established , are members of this or that particular congregation . at least they are accounted so far to belong unto these churches , as to render them liable unto all outward punishments , that shall be thought meet to be inflicted on them , who comply not with them . so far as these perswasions ▪ and actings according unto them , do prevail , so far are they destructive of the principal foundation of the external being and order of the church . but that mens joyning themselves in , or unto any church society , is , or ought to be , a voluntary act , or an act of free choice , in mere obedience unto the authority and commands of christ , is so sacred a truth , so evident in the scripture , so necessary from its subject matter , so testifyed unto by the practice of all the first churches ; as that it despiseth all opposition . and i know not how any can reconcile the common practice of giving men the reputation or reality of being members of , or belonging unto this or that church , as unto total communion , who desire or chuse no such thing , unto this acknowledged principle . . there is a double joyning unto the church ; ( . ) that which is , as unto total communion in all the duties and priviledges of the church , which is that whereof we treat . ( . ) an adherence unto the church , as unto the means of instruction and edification to be attained thereby . so persons may adhere unto any church , who yet are not meet , or free on some present consideration , to confederate with it , as unto total communion ; see act. . , . and of this sort in a peculiar manner , are the baptized children of the members of the church . for although they are not capable of performing church-duties , or enjoying church●priviledges in their tender years ; nor can have a right unto total communion , before the testification of their own voluntary consent thereunto , and choice thereof ; yet are they in a peculiar manner under the care and inspection of the church , so far as the outward administration of the covenant in all the means of it , is committed thereunto ; and their duty it is , according to their capacity , to attend unto the ministry of that church whereunto they do belong . . the proposition respects a visible professing church . and i intend such a church in general , as avoweth authority from christ ; ( . ) for the ministerial preaching of the word ; ( . ) administration of the sacraments ; ( . ) for the exercise of evangelical discipline ; and ( . ) to give a publick testimony against the devil and the world , not contradicting their profession with any corrupt principles or practices inconsistent with it . what is required in particular , that any of them may be meet to be joyned unto such a church , we shall afterwards enquire . . it is generally said , that out of the church there is no salvation ; and the truth hereof is testified unto in the scriptures , act. . . pet. . , . matth. . . ephes. . , . joh. . . : this is true both positively and negatively of the catholick church invisible of the elect : all that are of it shall be saved ; and none shall be saved but those that belong unto it , ephes. . , , . of the catholick visible professing church negatively ; that no adult person can be saved , that doth not belong unto this church , rom. . . . this position of truth is abused by interest and pride ; an enclosure of it being made by them , who of all christians in the world can lay the least and weakest claim unto it ; namely , the church of rome . for they are so far from being that catholick church , out of which there is no salvation , and wherein none can perish , like the ark of noah , that it requires the highest charity to reckon them unto that visible professing church , whereof the greatest part may perish ; and do so undoubtedly . . our enquiry is , what truth there is in this assertion , with respect unto these particular churches or societies for the celebration of gospel-worship and discipline , whereof we treat . and i say , . no church , of what denomination soever , can lay a claim unto this priviledge , as belonging unto itself alone . this was the antient donatism ; they confined salvation unto the churches of their way alone . and after many false charges of it on others , it begins really to be renewed in our days . for some dispute , that salvation is confined unto that church alone , wherein there is a succession of diocesan bishops ; which is the height of donatism . the judgments and determinations made concerning the eternal salvation or damnation of men , by the measures of some differences among christians about churches , their state and order , are absurd , foolish , and impious , and for the most part used by them , who sufficiently proclaim , that they know neither what it is to be saved , nor do use any diligence about the necessary means of it . salvation depends absolutely on no particular church-state in the world ; he knows not the gospel , who can really think it doth . persons of believers are not for the church , but the church is for them : if the ministry of angels be for them who are heirs of salvation , much more is the ministry of the church so . if a man be an adulterer , an idolater , a rayler , a hater & scoffer of godliness ; if he choose to live in any known sin , without repentance , or in the neglect of any known duty ; if he be ignorant and prophane ; in a word , if he be not born again from above , be he of what church he will , and whatsoever place he possess therein , he cannot be saved . and on the other side , if a man believe in christ jesus , that is , know him in his person , offices , doctrine and grace , trust unto him for all the ends of the wisdom and love of god towards mankind in him ; if he endeavour to yield sincere and universal obedience unto all his commands , and to be conformed unto him , in all things following his example , having for these ends received of his spirit ; though all the churches in the world should reject him , yet he shall undoubtedly be saved . if any shall hence infer , that then it is all one of what church any one is : i answer , ( . ) that although the being of this or that , or any particular church in the world , will not secure the salvation of any men ; yet the adherence unto some churches , or such as are so called , in their constitution and worship , may prejudice , yea , ruine the salvation of any that shall so do . ( . ) the choice of what church we will joyn unto , belongs unto the choice and use of the means for our edification . and he that makes no conscience hereof , but merely with respect unto the event of being saved at last , will probably come short thereof . . on this supposition , that there be no insuperable difficulties lying in the way of the discharge of this duty , as that a person be cast by the providence of god into such a place or season , as wherein there is no church that he can possibly joyn himself unto , or that he be unjustly refused communion , by unwarrantable conditions of it , as it was with many during the prevalency of the papacy in all the western empire ; it is the indispensible duty of every disciple of christ , in order unto his edification and salvation , voluntarily , and of his own choice , to joyn himself in and unto some particular congregation , for the celebration of divine worship , and the due observation of all the institutions and commands of christ ; which we shall now farther confirm . . the foundation of this duty , as was before declared , doth lye in the law and light of nature . man cannot exercise the principal powers and faculties of his soul , with which he was created , and whereby he is enabled to glorifie god , which is the end of him and them , without a consent and conjunction in the worship of god in communion and society , as hath been proved before . . the way whereby this is to be done , god hath declared and revealed from the beginning , by the constitution of a church-state , through the addition of arbitrary institutions of worship , unto what was required by the law of nature . for this gives the true state , and is the formal reason of a church , namely , a divine addition of arbitrary institutions of worship , unto the necessary dictates of the law of nature , unto that end . and the especial nature of any church-state , doth depend on the especial nature of those institutions , which is constitutive of the difference between the church-state of the old testament and that of the new . . such a church-state was constituted and appointed under the old testament , founded in and on an especial covenant between god and the people , exod. . unto this church every one that would please god , and walk before him , was bound to joyn himself , by the ways and means that he had appointed for that end ; namely , by circumcision , and their laying hold on the covenant of god , exod. . . isa. . . and this joyning unto the church , is called joyning unto the lord , isa. . . jerem. . . as being the means thereof ; without which it could not be done . herein was the tabernacle of god with men , and he dwelt among them . . as a new church-state is prophesyed of under the new testament , ezek. . , , . isa. . , , , , . and other places innumerable ; so it was actually erected by jesus christ , as we have declared . and whereas it is introduced and established in the place and room of the church-state under the old testament , which was to be removed at the time of reformation , as the apostle demonstrates at large in his epistle to the hebrews ; all the commands , promises , and th●eatnings given or annexed unto that church-state , concerning the conjunction of men unto it , and walking in it , are transferred unto this of the new erection of christ. wherefore although the state of the church itself , be reduced from that which was nationally congregational , unto that which is simply and absolutely so ; and all ordinances of its instituted worship are changed , with new rules for the observation of what we are directed unto by the light of nature : yet the commands , promises , and threatnings , made and given unto it as a church , are all in full force with respect unto this new church-state ; and we need no new commands to render it our duty to joyn in evangelical churches , for the ends of a church in general . . the lord christ hath disposed all the ways and means of edification , unto these churches ; so that ordinarily , and under an expectation of his presence in them , and concurrence unto their efficacy , they are not otherwise to be enjoyed . such are the ordinary dispensation of the word , and administration of the sacraments . for any disciple of christ to live in a neglect of these things , and the enjoyment of them according to his mind , is to despise his care and wisdom , in providing for his eternal welfare . . he hath prescribed sundry duties unto us , both as necessary , and as evidences of our being his disciples , such as cannot be orderly performed , but as we are members of some particular congregation : this also hath been before declared . . the institution of these churches , is the way which christ hath ordained to render his kingdom visible or conspicuous , in distinction from , and opposition unto , the kingdom of satan and the world . and he doth not in a due manner , declare himself a subject in or unto the kingdom of christ , who doth not solemnly ingage in this way . it is not enough to constitute a legal subject of the kingdom of england , that he is born in the nation , and lives in some outward observance of the laws of it , if he refuse solemnly to express his allegiance in the way appointed by the law for that end . nor will it constitute a regular subject of the kingdom of christ , that he is born in a place where the gospel is professed , and so professeth a general complyance therewith ; if he refuse to testifie his subjection , by the way that christ hath appointed for that end . it is true , the whole nation in their civil relation and subordination according to law , is the kingdom of england . but the representation of the kingly power and rule in it , is in the courts of all sorts , wherein the kingly power is acted , openly and visibly . and he that lives in the nation , yet denies his homage unto these courts , is not to be esteemed a subject . so doth the whole visible professing church , in one or more nations , or lesser precincts of people and places constitute the visible kingdom of christ ; yet is no particular person to be esteemed a legal true subject of christ , that doth not appear in these his courts with a solemn expression of his homage unto him . . the whole administration of the rule and discipline appointed by christ , is confined unto these churches ; nor can they be approved by whom that rule is despised . i shall not argue farther , in a case whose truth is of so uncontroulable evidence . in all the writings of the new testament , recording things after the ascension of christ , there is no mention of any of his disciples with approbation , unless they were extraordinary officers , but such as were entire members of these assemblies . chap. ix . the continuation of a church-state , and of the administration of evangelical ordinances of worship , briefly vindicated . the controversie about the continuation of a church-state , and the administration of gospel-ordinances of worship , is not new , in this age , though some pride themselves , as though the invention of the errour whereby they are denied , were their own : in former ages , both in the papacy , and among some of them that forsook it , there were divers who on a pretence of a peculiar spirituality , and imaginary attainments in religion , wherein these things are unnecessary , rejected their observation . i suppose it necessary briefly to confirm the truth , and vindicate it from this exception , because though it be sufficiently weak in itself , yet what it is , lies against the foundation of all that we are pleading about . but to reduce things into the lesser compass ; i shall first confirm the truth by those arguments or considerations , which will defeat all the pleas and pretences of them by whom it is opposed ; and then confirm it by positive testimonies and arguments , with all brevity possible . first therefore i shall argue from the removal of all causes , whereon such a cessation of churches and ordinances is pretended . for it is granted on all hands , that they had a divine original and institution , and were observed by all the disciples of christ , as things by him commanded . if now therefore they cease as unto their force , efficacy and use , it must be on some of these reasons . . because a limited time and season was fixed unto them , which is now expired . so was it with the church-state and ordinances of old ; they were appointed unto the time of reformation , heb. . . they had a certain time prefixed unto their duration , according to the degrees of whose approach they waxed old , and at length utterly disappeared , chap. . . until that time they were all punctually to be observed , mal. . . but there were many antecedent indications of the will of god concerning their cessation and abolition , whereof the apostle disputes at large in his epistle unto the hebrews . and from a pretended supposition , that such was the state of evangelical ordinances , namely , that they had a time prefixed unto their duration , did the first opposition against them arise . for montanus , with his followers , imagined that the appointments of christ and his apostles in the gospel , were to continue in force only unto the coming of the paraclete , or the comforter , promised by him . and adding a new phrensie hereunto , that that paraclete was then first come in montanus , they rejected the institutions of the gospel , and made new laws and rules for themselves . and this continues to be the principal pretence of them by whom the use of gospel-ordinances is at present rejected , as that which is of no force or efficacy . either they have received , or do speedily look for such a dispensation of the spirit , or his gifts , as wherein they are to cease and disappear . but nothing can be more vain than this pretence . . it is so as unto the limitation of any time , as unto their duration and continuance . for ( . ) there is no intimation given of any such thing , either in the divine word , promise , declaration about them , or the nature of the institutions themselves . but whereas those of the old-testament were in time to be removed , that the church might not be offended thereby , seeing originally they were all of immediate divine institution , god did by all manner of ways , as by promises , express declarations , and by the nature of the institutions themselves , foresignifie their removal , as the apostle proves at large in his epistle to the hebrews . but nothing of this nature can be pretended concerning the gospel church-state or worship . ( . ) there is no prediction or intimation of any other way of worship , or serving god in this world , that should be introduced in the room of that established at first ; so that upon a cessation thereof , the church must be left unto all uncertainties and utter ruine . ( . ) the principal reason why a church-state was erected of old , and ordinances of worship appointed therein , that were all to be removed and taken away , was , that the son , the lord over his own house , might have the preheminence in all things . his glory it was to put an end unto the law , as given by the disposition of angels , and the ministry of moses , by the institution of a church-state and ordinances of his own appointment . and if his revelation of the will of god therein be not compleat , perfect , ultimate , unalterable , if it be to expire , it must be , that honour may be given above him , unto one greater than he . . it is so , as unto their decay , or the loss of their primitive force and efficacy . for their efficacy unto their proper ends , depends on , ( . ) the institution of christ : this is the foundation of all spiritual efficacy unto edification in the church , or whatever belongs thereunto . and therefore whatever church-state may be framed , or duties , ways or means of worship appointed by men , that have not his institution , how specious soever they may appear to be , have no spiritual force or efficacy , as unto the edification of the church . but whilst this institution of christ continues irrevocable , and is not abrogated by a greater power than what it was enacted by , whatever defect there may be as unto faith and obedience in men , rendring them useless and ineffectual unto themselves ; however they may be corrupted by additions unto them , or detractions from them , changing their nature and use ; in themselves they continue to be of the same use and efficacy as they were at the beginning . ( . ) on the promise of christ , that he will be present with his disciples in the observation of his commands unto the consummation of all things , matth. . . to deny the continued accomplishment of this promise , and that on any pretence whatever , is the venome of infidelity . if therefore they have an irrevocable divine institution , if christ be present in their administrations , as he was of old , revel . . . there can be no abatement of their efficacy unto their proper ends , in the nature of instrumental causes . ( . ) on the covenant of god , which gives an infallible inseparable conjunction between the word , or the church and its institution by the word , and the spirit , isai. . . god's covenant with his people is the foundation of every church-state , of all offices , powers , priviledges , and duties thereunto belonging . they have no other end , they are of no other use , but to communicate , express , declare , and exemplifie on the one hand , the grace of god in his covenant unto his people ; and on the other , the duties of his people according unto the tenor of the same covenant unto him . they are the way , means , and instruments appointed of god for this end , and other end they have none . and hereon it follows , that if it be not in the power of men , to appoint any thing that shall be a means of communication between god and his people , as unto the grace of the covenant , on the one hand , or the duties of obedience which it requires , on the other ; they have no power to erect any new church state , or enact any thing in divine worship , not of his institution . this being the state of churches and their ordinances , they cannot be altered , they cannot be liable unto any decay , unless the covenant whereunto they are annexed , be altered or decayed . and therefore the apostle to put finally and absolutely his argument unto an issue , to prove that the mosaical church-state and ordinances were changed , because useless and ineffectual , doth it on this ground , that the covenant whereunto they were annexed , was changed and become useless . this i suppose at present will not be said concerning the new covenant , whereunto all ordinances of divine worship are inseparably annexed . men might at a cheaper rate , as unto the eternal interest of their own souls , provide another covering for their sloth , negligence , unbelief , and indulgence unto proud foolish imaginations , whereby they render the churches and ordinances of the gospel useless and ineffectual unto themselves ; thereby charging them with a decay and uselesness , and so reflecting on the honour and faithfulness of christ himself . . they do not cease , because there is at present , or at least there is shortly to be expected , such an effusion of the gifts and graces of the spirit , as to render all these external institutions needless , and consequently useless . this also is falsely pretended . for ( . ) the greatest and most plentiful effusion of the holy spirit in his gifts and graces , was in the days of the apostles , and of the first churches planted by them ; nor is any thing beyond it , or indeed equal unto it , any more to be expected in this world . but yet then was the gospel church-state erected , and the use of all its ordinances of worship enjoyned . ( . ) the ministry of the gospel which comprizeth all the ordinances of church-worship , as its object and end , is the ministration of the spirit , and therefore no supplies or communication of him can render it useless . . one of the principal ends for which the communication of the spirit is promised unto the church , is to make and render all the institutions of christ effectual unto its edification . ( . ) joh. . , . is usually pleaded as giving countenance unto this fond pretence . but ( . ) the vnction mentioned by the apostle , was then upon all believers . yet ( . ) it is known that then they all walked in church-order , and the sacred observation of all the institutions of christ. ( . ) if it takes away any thing , it is the preaching of the word , or all manner of teaching and instruction ; which is to overthrow the whole scripture , and to reduce religion into barbarism . ( . ) nothing is intended in these words , but the different way of teaching , and degrees of success , between that under the law , and that now established in the gospel , by the plentiful effusion of the spirit , as hath been evidenced at large elsewhere . nor . do they cease , in their administration , for want either of authority or ability to dispense them ; which is pleaded unto the same end . but neither is this pretence of any force ; it only begs the thing in question . the authority of office for the administration of all other ordinances , is an institution . and to say that all institutions cease , because none have authority to administer them , is to say they must all cease , because they are ceased . ( . ) the office of the ministry for the continuation of the church-state , and administration of all ordinances of worship unto the end of the world , is sufficiently secured , ( ) by the law , constitution , and appointment of our lord jesus christ , erecting that office , and giving warranty for its continuance to the consummation of all things , matth. . ephes. . . ( . ) by his continuance according unto his promise to communicate spiritual gifts unto men , for the ministerial edification of the church . that this he doth so continue to do , that it is the principal external evidence of his abiding in the discharge of his mediatory office , and of what nature these gifts are , i have declared at large in a peculiar discourse on that subject . ( . ) on the duty of believers or of the church , which is , to choose , call , and solemnly set apart unto the office of the ministry , such as the lord christ by his spirit , hath made meet for it , according unto the rule of his word . if all these , or any of them do fail , i acknowledge that all ministerial authority and ability for the dispensation of gospel-ordinances must fail also , and consequently the state of the church . and those who plead for the continuation of a successive ministry , without respect unto these things , without resolving both the authority and office of it unto them , do but erect a dead image , or embrace a dead carcase , instead of the living and life-giving institutions of christ. they take away the living creature , and set up a skin stuffed with straw . but if these things do unalterably continue ; if the law of christ can neither be changed , abrogated , or disannulled ; if his dispensation of spiritual gifts according unto his promise cannot be impeded ; if believers through his grace will continue in obedience unto his commands , it is not possible there should be ▪ an utter failure in this office , and office-power of this ministry . it may fail in this or that place , in this or that church , when the lord christ will remove his candlestick . but it hath a living root whence it will spring again in other places and churches , whilst this world doth endure . neither . do they cease , because they have been all of them corrupted , abused , and defiled in the apostacy which fell out among all the churches in the latter ages , as it was fully foretold in the scripture . for ( . ) this supposition would make the whole kingdom of christ in the world to depend on the corrupt lusts and wills of men , which have got by any means , the outward possession of the administration of his laws and ordinances . this is all one as if we should say , that if a pack of wicked judges , should for a season pervert justice , righteousness and judgment , that the being of the kingdom is so overthrown thereby , as that it can never be restored . ( . ) it would make all the duties and all the priviledges of all true believers to depend on the wills of wicked apostates . for if they may not make use of what they have abused , they can never yield obedience to the commands of christ , nor enjoy the priviledges which he hath annexed unto his church and worship . ( . ) on this supposition , all reformation of an apostatized church , is utterly impossible . but it is our duty to heal even babylon itself , by a reduction of all things unto their first institution , if it would be healed , jerem. . . and if not , we are to forsake her , and reform ourselves , rev. . . there is nothing therefore in all these pretences , that should in the least impeach the infallible continuation of the evangelical churches and worship , as to their right , unto the end of the world . and the heads of those arguments whereby the truth is invincibly confirmed , may be briefly touched on . . there are express testimonies of the will of christ , and his promise for its accomplishment , that the church and all its ordinances of worship should be continued always unto the end of the world . so as to the church itself , matth. . . rev. . . the ministry , matth. . . ephes. . . baptism , matth. . , , . the lords supper , cor. . . as for other institutions , publick prayer , preaching the word , the lords day , singing of gods prayses , the exercise of discipline with what belongs thereunto , they have their foundation in the law and light of nature , being only directed and applied unto the gospel-church-state and worship , by rules of especial institution ; and they can no more cease , than the original obligation of that law can so do . if it be said , that notwithstanding what may be thus pleaded , yet de facto , the true state of gospel-churches , and their whole worship as unto its original institution did fail under the papal apostacy , and therefore may do so again : i answer , ( . ) we do not plead that this state of things must be always visible and conspicuous , wherein all protestant writers do agree . it is acknowledged , that as unto publick view , observation and notoriety , all these things were lost under the papacy , and may be so again under a renewed apostacy . ( . ) i do not plead it to be necessary de facto , that there should be really at all times , a true visible church , as the seat of all ordinances and administrations in the world ; but all such churches may fail , not only as unto visibility , but as unto their existence . but this supposition of a failure of all instituted churches and worship , i grant only with these limitations . ( . ) that it is of necessity from innumerable divine promises , and the nature of christ's kingly office , that there be always in the world a number greater or lesser of sincere believers , that openly profess subjection and obedience unto him . ( . ) that in these persons there resides an indefeazable right always to gather themselves into a church-state , and to administer all gospel-ordinances , which all the world cannot deprive them of ; which is the whole of what i now plead for . and let it be observed , that all the ensuing arguments depend on this right , and not on any matter of fact. ( . ) i do not know how far god may accept of churches in a very corrupt state , and of worship much depraved , until they have new means for their reformation . nor will i make any judgment of persons as unto their eternal condition , who walk in churches so corrupted , and in the performance of worship so depraved . but as unto them who know them to be so corrupted and depraved , it is a damnable sin to joyn with them , or not to separate from them , revel . . . . the nature and use of the gospel church-state require and prove the uninterrupted continuance of the right of its existence , and the observance of all ordinances of divine worship therein , with a power in them , in whom that right doth indefeazably reside , that is , all true believers , to bring it forth into exercise and practice , notwithstanding the external impediments which in some places at some times may interrupt its exercise . in the observation of christ's institutions , and celebration of the ordinances of divine worship , doth the church-state of the gospel , as professing , consist . it doth so in opposition , ( . ) unto the world and the kingdom of satan . for hereby do men call jesus lord , as cor. . . and avow their subjection unto his kingly power . ( . ) unto the church-state of the old-testament , as the apostle disputes at large in his epistle unto the hebrews . and this state of the professing church in this world is unalterable , because it is the best state that the believing church is capable of . for so the apostle plainly proves , that hereby the believing church is brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which it was not under the law ; that is , unto its consummation , in the most compleat perfection that god hath designed unto it on this side glory , heb. . , . for christ in all his offices , is the immediate head of it : its constitution , and the revelation of the ways of its worship , are an effect of his wisdome ; and from thence is it eminently suited unto all the ends of the covenant , both on the part of god and man , and is therefore liable to no intercision , or alteration . . the visible administration of the kingdom of christ in this world , consists in this church state , with the administration of his institutions and laws therein . a kingdome the lord jesus christ hath in this world ; and though it be not of the world , yet in the world it must be , until the world shall be no more . the truth of all god's promises in the scripture depends on this one assertion . we need not here concern ourselves what notions some men have about the exercise of this kingdom in the world , with respect unto the outward affairs and concerns of it . but this is certain , that this kingdom of christ in the world , so far as it is external and visible , consists in the laws he hath given , the institutions he hath appointed , the rule or politie he hath prescribed , with the due observance of them . now all these things do make , constitute , and are the church-state and worship enquired after . wherefore as christ always hath and ever will have an invisible kingdom in this world , in the souls of elect believers , led , guided , ruled by his spirit ; so he will have a visible kingdom also , consisting in a professed avowed subjection unto the laws of his word , rom. . . and although this kingdom , or his kingdom in this sence , may as unto the essence of it be preserved in the external profession of individual persons , and it may be , so exist in the world for a season ; yet the honour of it , and its compleat establishment , consists in the visible profession of churches , which he will therefore maintain unto the end . but by visible in this discourse , i understand not that which is conspicuous and eminent unto all , though the church hath been so , and shall yet be so again ; nor yet that which is actually seen or known by others ; but only that which may be so , or is capable of being so known . nor do i assert a necessity hereof , as unto a constant preservation of purity and regularity in order and ordinances , according to the original institution of them in any place ; but only of an unalterable right and power in believers to render them visible ; which it becomes their indispensible duty to do , when outward impediments are not absolutely insuperable . but of these things thus far , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chap. x. what sort of churches the disciples of christ , may ▪ and ought to joyn themselves unto as unto entire communion . we have proved before that it is the duty of all individual christians , to give themselves up unto the conduct , fellowship and communion of some particular church or congregation . our present enquiry hereon is , that whereas there is a great diversity among professing societies in the world , concerning each whereof it is said , lo here is christ and loe there is christ , what church , of what constitution and order , any one that takes care of his own edification and salvation , ought to joyn himself unto . this i shall speak unto first in general , and then in the examination of one particular case or instance , wherein many at this day are concerned . and some things must be premised unto the right stating of the subject of our enquiry . . the diversities and divisions among churches which respect is to be had unto , in the choice of any which we will or ought to joyn unto ; are of two sorts . ( . ) such as are occasioned by the remaining weaknesses , infirmities and ignorance of the best of men , whereby they know but in part , and prophesie only in part , wherein our edification is concerned , but our salvation not endangered . ( . ) such as are in and about things fundamental in faith , worship , and obedience ; we shall speak to both of them . . all christians were originally of one mind in all things needful unto joint-communion , so as that there might be among them all , love without dissimulation . howbeit there was great variety not only in the measure of their apprehensions of the doctrines of truth , but in some doctrines themselves , as about the continuance of the observations of the law , or at least of some of them ; as also oppositions from without unto the truth , by hereticks and apostates ; neither of which hindred the church communion of true believers . but the diversity , difference , and divisions that are now among churches in the world , is the effect of the great apostasie which befel them all in the latter ages , as unto the spirit , rule , and practice of those which were planted by the apostles , and will not be healed , until that apostasie be abolished . . satan having possessed himself of the advantage of these divisions , whereof he was the author , he makes use of them to act his malice and rage , in stirring up and instigating one party to persecute , oppress and devour another , until the life , power and glory of christian religion is almost lost in the world. it requires therefore great wisdom to deport our selves aright among these divisions , so as to contribute nothing unto the ends of malice designed by satan in them . . in this state of things until it may be cured , which it will never be , by any of the wayes yet proposed and insisted on ; the enquiry is concerning the duty of any one who takes care of his own soul , as unto a conjunction with some church or other . and on the negative part i say , . such an one is bound not to joyn with any church or society where any fundamental article of faith is rejected or corrupted . there may be a fundamental error in a true church for a season , when the church erreth not fundamentally ; cor. . tim. . . but i suppose the error in or against the foundation , is part of the profession of the church or society to be joyned unto . for thereby the nature of the church is destroyed ; it doth not hold the head , nor abide on the foundation , nor is the ground and pillar of truth . wherefore although the socinians under a pretence of love , forbearance , and mutual toleration , do offer us the communion of their churches , wherein there is somewhat of order and discipline commendable ; yet it is unlawful to joyn in church fellowship or communion with them . for their errors about the trinity , the incarnation of christ , and his satisfaction , are destructive of the foundation of the prophets and apostles ; and idolatry , in the divine worship of a meer creature , is introduced by them . . where there 〈…〉 any church taught or allowed , a mixture of doctrines or opinions , that are prejudicial unto gospel ▪ holiness or obedience , no man that takes due care of his salvation can joyn himself unto it . for the original ▪ rule and measure of all church communion , is agreement in the doctrine of truth . where therefore there is either not a stable profession of the same doctrine in all substantial truths of the gospel , but an uncertain sound is given , some saying one thing , some another ; or that opposition is made unto any truths , of the importance before men●●oned ; none can be bound or obliged to hold communion with it ; nor can incur any blame by refraining from it . for it is the duty of a christian in all things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and to joyn with such a church , would ( . ) stain their profession ; ( . ) hinder their edification ; ( . ) establish a new rule of communion unknown to the scriptures ; namely , besides truth ; as might easily be manifested . . where the fundamentals of religious worship are corrupted or overthrown , it is absolutely unlawful to joyn unto , or abide in any church . so is it with the church of rome . the various wayes whereby the foundations of divine religious worship are overthrown in that church by superstition and idolatry have been sufficiently declared . these render the communion of that church pernitious . . nor can any man be obliged to joyn himself with any church , nor can it be his duty so to do , where the eternally fixed rule and measure of religious worship , namely , that it be of divine institution , is varied or changed by any additions unto it , or substractions from it . for whereas one principal end of all churches is the joint celebration of divine worship , if there be not a certain stable rule thereof in any church of divine prescription , no man can be obliged unto communion therewith . . where the fundamentals of church order , practice and discipline are destroyed , it is not lawful for any man to joyn in church communion . these fundamentals are of two sorts ; ( . ) such as concern the ministry of the church ; ( . ) such as concern the church it self . there are four things that are necessary fundamentals unto the order of the church , on the part of the ministry . ( . ) that all the ministers or officers of it , be duely chosen by the church it self , and solemnly set apart in the church unto their office , according unto the rule and law of christ. this is fundamental unto church order , the root of it , from whence all other parts of it do spring . and it is that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or expresly provided for in the scripture , as we shall see . if there be a neglect herein , and no other relation required between ministers , elders , rulers , bishops , and the church , but what is raised and created by wayes and rules of mens appointment ; or if there be a temporary disposal of persons into a discharge of that office , without a solemn call , choice , ordination , and separation unto the office itself and its work , the law of christ is violated , and the order of the church disturbed in its foundation . ( . ) that those who are called unto the office of the ministry be duely qualified , by their endowment with spiritual gifts for the discharge of their duty , is fundamental unto the ministry ; that the lord jesus christ doth still continue his dispensation of spiritual gifts unto men , to fit and enable them unto the office and work of the ministry ; that if he doth not do so , or should at any time cease so to do , the whole office of the ministry must cease , and the being of the church with it ; that it is altogether useless for any churches or persons to erect an image of the gospel ministry by outward rites and ceremonies , without the enlivening form of these spiritual gifts , i have proved sufficiently in my discourse of spiritual gifts and their continuance in the church . wherefore a communication of spiritual gifts peculiarly enabling men unto the work of the ministry , antecedent unto their solemn separation unto the office , in some good measure , is absolutely necessary unto the due continuance of the office and its work ; see ephes. . , , , , , . to suppose that the lord christ doth call and appoint men , unto a certain office and work in his church , secluding all others from any interest in the one or other , and yet not endow them with peculiar gifts and abilities for the discharge of that office and work , is to ascribe that unto him , which is every way , unbecoming his wisdom and grace , with his love unto the church . but when men look on all church order , as a lifeless machine to be acted moved and disposed by external rules , laws , canons and orders , without respect unto the actings of the spirit of christ going before in the rule of his word to enliven every part of it , the true disciples of christ will receive no advantage thereby . ( . ) it is of the same importance that persons so called , do take heed unto their ministry that they fulfil it , that they give themselves unto the word and prayer , that they labour continually in the word and doctrine , and all those other duties which in the scripture are prescribed unto them ; and this not only as unto the matter of them , but as unto the manner of their performance with zeal , love , compassion and diligence . where there is a great defect in any of these things , on what pretence soever it be ; where men esteem themselves exempted from this work , or not obliged unto it ; when they suppose that they may discharge their office at a cheaper rate , and with less trouble , as unto their present interest , by such wayes as i shall not here express , no man is , no man can be obliged to confine his church communion , unto such a ministry . ( . ) it is required that they be examples , unto the flock , in the expression of the nature and power of the doctrine which they preach , in their conversation , especially in zeal , humility , self-denial , and readiness for the cross. where these things are not , there is such a defect in the fundamentals of church practise as unto the ministry of it , that no man who takes care of his own edification , can joyn himself unto a church , labouring under it . for ministers and churches are nothing but instituted means of the conversion of sinners , and the edification of believers . and when any of them through their own default cease so to be , there is no obligation unto any man to joyn or continue in their communion ; nor do they contract any guilt in a peaceable departure from them , but discharge their duty . that this be done peaceably without strife or contention , without judging of others , as unto their interest in christ , and eternal salvation , the law of moral obedience doth require . that it be done with love and compassion and prayer towards and for them who are left , is the peculiar direction of that moral duty by the gospel . such a practise at present would fall under severe charges and accusations , as also brutish penalties in some places . but when all church craft shall be defeated , and the uses that are made of its imaginary authority be discarded , there will be little occasion of this practise , and none at all of offence . again ; there are things fundamental unto church practise and order in the church itself , which where they are neglected , no man ought of choice to joyn himself unto that church , seeing he cannot do it without the prejudice of his edification , the furtherance whereof he ought to design in that duty . and these are , ( . ) that the discipline of christ be duely exercised in it , according unto his mind , and by the rules of his prescription . there never was any sect , order , or society of men in the world , designed for the preservation and promotion of vertue and things praise-worthy , but they had rules of discipline proper unto the ends of their design , to be observed in and by all that belong unto them . where the erection of such societies is continued in the world , as it is much in the papacy , both their constitution , and their conversation , depend on the especial rules of discipline which they have framed unto themselves . and this is done by them in great variety ; for being ignorant of the discipline of the gospel , and so esteeming it insufficient unto their design , they have made no end of coyning rules unto themselves . to suppose that our lord jesus christ , who in this church state according unto his infinite wisdom , hath erected the most perfect society for the most perfect ends , of religion , of obedience towards god , of love and usefulness among our selves , hath not appointed a discipline , and given rules concerning its administration , for the preservation of that society , and the attaining of those ends , is highly injurious unto his honour and glory . where therefore there is a church or any society that pretends so to be , wherein there is an utter neglect of this discipline of christ , or the establishment of another , not administred by the laws and rules that he hath prescribed , no disciple of christ can be obliged to joyn unto , or to continue in the total sole communion of such a church . and whereas there are two parts of this discipline of christ ; that which is private , among the members of the church , for the exercise and preservation of love ; and that which is publick , in and by the authority of the rulers of the church , for the preservation of purity and order , a neglect in either of them , doth much impeach the fundamental constitution of a church as unto its practise . . there are sundry other things which belong unto this discipline in general , which are of great consideration in the discharge of the duty we enquire into . among them are , ( . ) that constant difference be put between the good and the bad in all church administrations ; ( . ) that persons openly or flegitiously wicked , be not admitted into the society of the church , or a participation of its priviledges . ( . ) that holiness , love , and usefulness , be openly avowed as the design and interest of the church . but they are all so comprized in the general head of discipline , as that i shall not in particular insist upon them . from what hath been thus declared , it will appear on the other hand , what church it is that a discipline of christ , who takes due care of his own edification and salvation , ought in duty to joyn himself unto in compleat communion . to answer this enquiry , is the end of all those discourses and controversies which have been about the notes of the true church . i shall briefly determine concerning it , according to the principles before evinced . . it must be such a church as wherein all the fundamental truths of the gospel are believed , owned , and professed , without controversie , and those not borne withal by whom they are denied or opposed . without this a church is not the ground and pillar of truth , it doth not hold the head , it is not built on the foundation of the prophets and apostles . neither is it sufficient , that those things are generally professed or not denied . a church that is filled with wranglings and contions about fundamental or important truths of the gospel , is not of choice to be joyned unto . for these things subvert the souls of men , and greatly impede their edification . and although both among distinct churches , and among the members of the same church , mutual forbearance be to be exercised , with respect unto a variety in apprehensions in some doctrines of lesser moment ; yet the incursion that hath been made into sundry protestant churches in the last and present age , of novel doctrines and opinions , with differences , divisions , and endless disputes which have ensued thereon , have rendered it very difficult to determine , how to engage in compleat communion with them . for i do not judge , that any man is , or can be obliged unto constant total communion with any church , or to give up himself absolutely unto the conduct thereof , wherein there are incurable dissensions about important doctrines of the gospel . and if any church , shall publickly avow , countenance , or approve of doctrines contrary unto those which were the foundation of its first communion , the members of it are at liberty , to refrain the communion of it , and to provide otherwise for their own edification . . it must be such a church as wherein the divine worship instituted or approved by christ himself , is diligently observed , without any addition made thereunto . in the observance of this worship as unto all external , occasional incidencies and circumstances of the acts wherein it doth consist , it is left unto the prudence of the church itself , according to the light of nature , and general rules of scripture ; and it must be so unless we shall suppose that the lord jesus christ , by making men his disciples , doth unmake them from being rational creatures , or refuseth the exercise of the rational faculties of our soules in his service . but this is so remote from truth , that on the contrary , he gives them an improvement for this very end , that we may know how to deport our selves aright in the observance of his commands , as unto the outward discharge of them in his worship and the circumstances of it . and this he doth by that gift of spiritual wisdom , whereof we shall treat afterwards . but if men , if churches will make additions in or unto the rites of religious worship , unto what is appointed by christ himself , and require their observance in their communion , on the force and efficacy of their being so by them appointed , no disciple of christ is or can be obliged , by vertue of any divine institution or command , to joyn in total , absolute communion , with any such church . he may be induced on various considerations to judge , that something of that nature at some season , may not be evil and sinful unto him , which therefore he will bear with , or comply withal ; yet he is not , he cannot be obliged by vertue of any divine rule or command , to joyn himself with , or continue in the communion of such a church . if any shall suppose that hereby too much liberty is granted unto believers in the choice of their communion , and shall thereon make severe declamations , about the inconveniences and evils , which will ensue ; i desire they would remember the principle i proceed upon , which is that churches are not such sacred machines as some suppose , erected and acted for the outward interest and advantages of any sort of men ; but only means of the edification of believers , which they are bound to make use of , in obedience unto the commands of christ , and no otherwise . whereas therefore the disciples of christ , have not only a divine warranty justifying them in the doing of it , but an express command making it their indispensible duty to joyn in the celebration of all that religious worship , which the lord christ the only lawgiver of the church , and who was faithful both in and over the house of god , as the son , hath instituted and commanded ; but have no such warranty or command for any thing else , it is their duty to stand fast in the liberty wherewith christ hath made them free . and if by the same breath , in the same rule , law or canon , they are commanded and obliged to observe in the worship of god , what the lord christ hath appointed , and what he hath not appointed , both on the same grounds , namely , the authority of the church , and on the same penalties for their omission , no man can be divinely obliged to embrace the communion of any church on such terms . . it is required that the ministry of a church so to be joyned with , is not defective in any of those things which according to the rule of the gospel are fundamental thereunto . what these are , hath been declared . and because edification , which is the end of church communion , doth so eminently depend on the ministry of the church , there is not any thing which we ought to have a more diligent consideration of , in the joyning of our selves unto any such communion . and where the ministry of any church , be the church of what sort or size it will , is incurably ignorant or negligent , or through a defect in gifts , grace , or conscientious attendance unto their duty , is insufficient unto the due edification of the souls of them that believe , no man can account himself obliged unto the communion of the church , but he that can be satisfied with a shadow and the names of things , for the substance and reality of them . if therefore it be granted , as i think it is , that edification is the principal end of all church communion , it is not intelligible how a man should be obliged unto that communion , and that alone , wherein due edification cannot be obtained . wherefore , a ministry enabled by spiritual gifts , and ingaged by sense of duty to labour constantly in the use of all meanes appointed by christ for the edification of the church , or encrease of his mystical body , is required in such a church , as a believer may conscientiously joyn himself unto . and where it is otherwise , let men cry out schisme and faction whilst they please , jesus christ will acquit his disciples , in the exercise of their liberty , and accept them in the discharge of their duty . if it be said , that if all men be thus allowed to judge of what is best for their own edification , and to act according unto the judgement which they make , they will be continually parting from one church unto another , until all things are filled with disturbance and confusion ; i say ▪ ( . ) that the contrary assertion , namely , that men are not allowed to judge what is meet and best for their own edification , or not to act according to the judgement they make herein , may possibly keep up some churches , but is the ready way to destroy all religion . ( . ) that many of those by whom this liberty is denyed unto professing christians , yet do indeed take it for granted , that they have such a liberty , and that it is their duty to make use of it . for what are all the contests between the church of rome , and the church of england , so far as christians , that are not church-men , are concerned in them ? is it not , in whether of these churches edification may be best obtained ? if this be not the ball between us , i know not what is . now herein do not all the writers and preachers of both parties give their reasons and arguments unto the people , why edification is better to be had in the one church then in the other ? and do they not require of them to form a judgment upon those reasons and arguments , and to act accordingly ; if they do not , they do but make a flourish , and act a part , like players on a stage , without any determinate design . ( . ) all christians actually do so ; they do judge for themselves , unless they are brutish ; they do act according unto that judgment , unless they are hardened in sin ; and therefore who do not so , are not to be esteemed disciples of christ. to suppose that in all things of spiritual and eternal concernment , that men are not determined and acted , every one by his own judgment , is an imagination of men who think but little of what they are , or do , or say , or write . even those who shut their eyes against the light , and follow in the herd , resolving not to enquire into any of these things , do it , because they judge it is best for them so to do . ( . ) it is commonly acknowledged by protestants , that private christians have a judgement of discretion in things of religion . the term was invented to grant them some liberty of judgement in opposition unto the blind obedience required by the church of rome ; but withal to put a restraint upon it , and a distinction of some superiour judgement , it may be in the church or others . but if by discretion , they mean the best of mens vnderstanding , knowledge , wisdom , and prudence , in and about the things wherein it is exercised , i should be glad to be informed , what other judgment , than this of discretion in and about the things of religion , this or that or any church in the world , can have or exercise . but to allow men a judgement of discretion , and not to grant it their duty to act according unto that judgement , is to oblige them to be fools , and to act , not discreetly , at least not according unto their own discretion . . the same is to be spoken of gospel discipline , without which neither can the duties of church societies be observed , nor the ends of them attained . the neglect , the loss , the abuse hereof , is that which hath ruined the glory of christian religion in the world , and brought the whole profession of it into confusion . hereon have the fervency and sincerity of true evangelical mutual love been abated , yea , utterly lost . for that love which jesus christ requireth among his disciples , is such as never was in the world before amongst men , nor can be in the world , but on the principles of the gospel , and faith therein . therefore it is called his new commandement . the continuation of it amongst the generality of christians is but vainly pretended ; little or nothing of the reality of it in its due exercise is found . and this hath ensued on the neglect of evangelical discipline in churches , or the turning of it into a worldly domination . for one principal end of it , is the preservation , guidance , and acting of this love. that mutual watch over one another that ought to be in all the members of the church , the principal evidence and fruit of love without dissimulation , is also lost hereby . most men are rather ready to say in the spirit and words of cain , am i my brothers keeper , than to attend unto the command of the apostles , exhort one another dayly , least any be hardened through the deceitfulness of sin ; or comply with the command of our saviour , if thy brother offend thee , tell him of it between him and thee . by this means likewise is the purity of communion lost , and those received as principal members of churches , who by all the rules of primitive discipline , ought to be cast out of them . wherefore this also is to be considered in the choice we are to make of what churches we will joyn our selves unto , as unto constant compleat communion , and in whose communion we will abide . for these things are matters of choice , and consist in voluntary free acts of obedience . with those unto whom they are not so , who would on the one hand have them to be things that men may be compelled unto , and ought so to be ; or on the other that follow no other guidance in them but outward circumstances from the times and places where they are born and inhabit , i will have no contest . it follows from hence also , that , where there are many churches wherein these things are found , whereon we may lawfully and ought in duty to joyn with some of them , in particular , every one is obliged to joyn himself unto such a church , as whose principles and practises are most suited unto his edification . chap. xi . of conformity and communion in parochial assemblies . from what we have insisted on , we may borrow some light into the determination of that case , wherein multitudes are at this day concerned . and the case it self may be briefly stated in this enquiry ; namely , whether all protestants , ministers and people , are bound to joyn themselves unto the church of england , as now by law established in its parochial assemblies , as unto compleat constant communion , without the use of any other church means for their own edification ; so as if they do not so do , they are guilty of schisme . this is that which is called conformity unto the church of england , which as unto private persons , can be expressed only in constant compleat communion in parochial assemblies , according to their present constitution , without the use or exercise of any other church worship or discipline , but what is by law established in them . refraining from an absolute compliance herein , is called schisme . but whereas ecclesiastical schisme , whatever it be in particular , in its general nature hath respect only unto divine institutions ; this which respecteth only the laws , rules , and determinations of men , can have no alliance thereunto . yet is it not only charged as such , without the least countenance from scripture or antiquity so far as it may be allowed of authority with us , but the supposition of it , is accumulated with another evil , namely , that those who are so guilty ( of it ) in the judgment of them who are interested with secular power , though peaceable and orthodox , ought to be punished with various penalties , gradually coming unto the loss of goods , liberty , and in some cases of life it self . an opinion ignominious unto christian religion , however vapoured withal by young men , whose wit flies above all serious consideration of things and their circumstances ; and countenanced by others , from an influence of interest , who otherwise would not be imposed on , by such an anti-evangelical presumption . i shall therefore at the utmost distance from interest or passion , briefly consider the case proposed , and give an account of my thoughts concerning it ▪ . one or two things are usually premised unto the consideration of this case ; as namely , ( . ) that those who refrain from that communion with the church of england which we insist upon , do yet agree therewith in all important doctrines of faith , which is the foundation , the life and soul of church union and communion . this i freely grant , but with this limitation ; that this agreement respects the doctrine as declared at the first reformation , and explained in the age next ensuing thereon . if there be a change made in or of these doctrines , or any of them , by any in or of the church of england , we profess our disagreement from them ; and do declare that thereby the foundation of our communion with them is weakened , and the principal bond of it loosened . ( . ) that not only as christians , but as reformed protestants , we do agree in the renunciation of the doctrines and worship of the church of rome , which are opposed by the common consent of all those who are usually so called . yet this must be added thereunto ; that if any in or of the church of england , should make an accession unto any parts of the doctrine and worship of the roman church , not avowed or warranted by the consent of the church in its first reformation , we are not , we cannot be obliged unto communion with them therein ; and by their so doing , the original bond of our communion is weakened , if not dissolved . . these things being premised , we shall enquire in the first place , what is the rule of that communion with the church of england in its parochial assemblies , which is required of us . if this be pleaded to be a rule of divine prescription , we acknowledge that great diligence and humility are required unto the consideration of it , that we be not mistaken . and if it prove to be according to the mind of christ , that is , of his institution , if we fail of a compliance with it , we are guilty of schisme . but if the rule , prescribing , limiting , and exacting this communion , be not so much as pleaded to be of divine institution , whatever fault there may be in our dissent from it , schisme it is not ; for ecclesiastical schisme neither hath nor can have respect unto any thing but divine institutions . for if it hath , it is in the power of any sort of men , to make schismaticks of whom they please , as practically and in pretence , it is come to pass at this day in the world. now the rule of the communion required , is the law of the land , the book of canons , with the rubrick of the common prayer . if according to the prescriptions , directions , and commands , given in them , we do joyn our selves in communion with parochial assemblies , then are we judged conformable to the church of england , and not else . by and according unto these , are all enquiries made concerning communion with the church ; and if they are observed , the return is , omnia bene . now this rule hath no divine warrant for its institution , no example in the primitive churches , especially considering what are the things which it obliges us unto ; nor can be made consistent with the liberty wherewith christ hath made his disciples free . a dissent from this rule , is as far from schisme as any man need desire it . for nothing is so , but what respects some command or institution of christ , which immediately affects the conscience . it is true , the lord christ hath commanded that love , union , peace and order , whereof schisme is a disturbance , and whereunto it is opposite . but they are that love , union and order which he hath appointed . to suppose that he hath left it unto men , to invent and appoint a new kind of union and order , which is done in the rule we treat of , which he never required , and then to oblige his disciples unto the observation of it , be it what it will , so as that their dissent from it should be criminal , and that for this reason , that it is so appointed of men , is no small mistake . and if all that love , union , peace and order , which the lord jesus hath enjoyned his disciples , may be punctually observed , without any respect unto this rule , as a rule of church communion , to dissent from it , whatever fault of another kind it may be , is no more schisme than it is adultery . and if on some mens arbitrary constitution of this rule , and the dissent of others from it , such differences and divisions ensue , as seem to have the general nature of schisme , the evil of them belongs unto those alone , by whom the rule is framed . if indeed some should frame such a rule of church communion , because they suppose they see cause for it , and would then leave it unto others to observe , as they see cause , if it be not of use , it would not be liable unto much abuse . but whereas our lord jesus christ hath given one and the same rule equally unto all his disciples in these things , namely , that they should observe and do , all that he hath commanded them ; for some of them on any pretence or plea whatever , as of their being the church , or the like , arbitrarily to frame a rule of their own , as an addition unto his , obliging all others unto a strict observance of it , because they have so framed it , is that which neither the scripture nor primitive antiquity know any thing of . i will not enquire what is that power and authority whereby this rule is constituted and confirmed , nor in whom it doth reside . the name of the church is usually pretended and pleaded . but before any can be concerned herein , all that hath been pleaded for the true state and nature of evangelical churches must be overthrown , which will not be done speedily . railings , revilings , and reproaches will not do it . but until this is done , it will be believed , that every particular congregation , is indispensibly obliged in itself to observe and do all the commands of christ ; and is left at liberty so to regulate the outward circumstances of its worship and order , as is best for its own edification , whereof it self is the most competent judge . but as for a church of another sort , invested with authority to make a rule , not only as unto the outward circumstances of those actions wherein church order and worship do consist , but as unto sundry religious rites and observances which thereby are added unto it , and impose the observance of it , on a great multitude of other congregations , without their consent , whether they judge the things enjoyned , to be for their edification or otherwise , it is apparently not from heaven , but of men. wherefore leave christians and churches at that liberty which christ hath purchased for them , wherewith he hath made them free , and then let those who first break union and order , bear the charge of schisme , which they cannot avoid . . the church communion required by vertue of this rule is constant and compleat , exclusive unto any other church order , or means of publick edification . it doth not command or appoint that men should communicate in parochial assemblies , when there is occasion , when it is for their edification , when scandal would arise if they should refuse it ; but absolutely and compleatly . and whereas there are many things relating unto church order and divine worship enjoyned in that rule , there is no distinction made between them , that some things are always necessary , that is in the seasons of them , and some things wherein men may forbear a compliance , but they are all equally required in their places and seasons ; though perhaps on different penalties . and whoever fails in the observation of any ceremony , time or place , appointed therein , is in the power of them who are entrusted with the administration of church power or jurisdiction ; for the discipline of the church it cannot be called . suppose a man would comply with all other things , only he esteems the use of one rite or ceremony , as the cross in baptisme , or the like , to be unlawful ; if he forbear the use of it , or to tender his child unto baptisme where it is used , he is to be cut off as a schismatick from the communion of the church , no less then if he had absolutely refused a compliance with the whole rule . and therefore whatever condescension and forbearance in some things is pretended , he that doth not in all things observe the whole rule , is in misericordia concellarii ; which oft proves an uneasie posture . if any men think that the lord christ hath given them such a power and authority over the souls and consciences of his disciples , as that they can bind them unto the religious observance of every rite and ceremony that they are pleased to appoint , on the penalty of excision from all church communion , and the guilt of schisme , i shall only say , that i am not of their mind , nor ever shall be so . . this communion contains a virtual approbation of all that is contained in the rule of it , as good for the edification of the church . it is certain that nothing is to be appointed in the church but what is so : even order itself , which these things it is said are framed for , is good only with respect thereunto . now it is to be judged that whatever a man practiseth in religion , that he approveth of ; for if he do not ▪ he is a vile hypocrite . nor is he worthy the name of a christian , who will practise any thing in religion , but what he approveth . the disputes that have been amongst us about doing things with a doubting conscience , upon the command of superiours , and consenting unto the use of things which we approve not of in themselves , tend all to atheisme , and the eternal dishonour of christian religon , begetting a frame of mind which an honest heathen would scorn . wherefore unless men be allowed to declare what it is they approve , and what they do not , their practise is their profession of what they approve , which is the whole rule of communion prescribed unto them . . these things being premised , i shall propose some of those reasons , on the account whereof many cannot conform unto the church of england , by joyning in constant compleat communion with parochial assemblies , so as by their practise to approve the rule of that communion , obliging themselves to use no other publick means for their own edification . . the church of england in its parochial assemblies stands in need of reformation . for it is apparent , that either they fail in their original institution , or else have degenerated from it . what hath already been discoursed , concerning the original institution of churches , with mens voluntary coalescency into such sacred societies , with what shall be afterwards treated , concerning their essential parts in matter and form , will sufficiently evidence their present deviation from the rule of their first institution . neither so farre as i know , is it pleaded that they are distinct churches of divine institution ; but secular appointments , as for other ends , so for an accommodation of men in the performance of some parts of divine worship . and if they are found no more , they can have no concernment into the enquiry about schisme . for with-holding church communion from such societies as are not churches , is a new kind of schisme , unknown to all antiquity . and for that which takes it self to be a church by a divine warranty , suppose it be so , to command constant compleat communion , exclusive unto all other church communion , with that or them which are no churches , determining a refusal thereof to be schisme , is to undertake a cause which needs not only great parts , but great power also to defend it . but let these parochial assemblies be esteemed churches , without a supposition whereof , i know not what ecclesiastical concernment we can have in them ; three things will be said thereon ; ( . ) that the church of england ( as in other things ) so in these parochial assemblies stands in need of reformation . ( . ) that they neither do , nor will , nor can reform themselves . ( . ) on this supposition , it is lawful for any of the disciples of christ , to yeild obedience unto him by joyning in such societies for their edification as he hath appointed ; which is the whole of the cause in hand . nor doth any necessity from hence ensue of a departure from communion with the church of england in faith and love , or the profession of the same faith , and the due exercise of all the acts and duties of christian love. unto the proof of the first assertion , some things are to be premised . as , . churches instituted , planted , ruled according to the mind of christ in all things may degenerate into a corrupt state , such as shall stand in need of reformation , in a neglect whereof they must perish as unto their church state and priviledges . this needs no confirmation ; for besides that it is possible from all the causes of such an apostacy and defection , that so it should be , and it is frequently foretold in the scripture that so it would be , the event in and among all churches that had originally a divine institution , doth make uncontroulably evident . the seven churches of asia , most of them within few years of their first plantation , were so degenerated , that our lord jesus christ threatned them with casting off , unless they reformed themselves . what a woful apostasie all other churches both of the east and west were involved in , is known unto and confessed by all protestants . but yet the case of none of them was deplorable or desperate , until through pride and carnal interest they fell some of them into a perswasion that they needed no reformation , nor could be reformed , which is become a principal article of faith in the roman church . there was a reformation attempted , and attained in some measure , by some nations or churches in the last ages , from the corruption and impositions of the church of rome . however none of them ever pretended that it was compleat or perfect , according to the pattern of the scripture , as unto the institution and discipline of the churches ; no nor yet to the example of the primitive church of after ages , as is acknowledged by the church of england , in the beginning of the commination against sinners . but suppose it to be compleat , to conclude that because an outward rule of it was established , so long as that outward rule is observed , there can be no need of reformation , is a way to lead churches into a presumptuous security unto their ruine . for whereas men being secured in their interests by that rule , are prejudiced against any progress in reformation beyond what they have attained , which that it should be a duty is contrary unto the whole nature of christian religion , which is the conduct of a spiritual life , in the growth and encrease of light and a suitable obedience ; so they are apt to think that whilst they adhere unto that rule , they can stand in no need of reformation , which is but a new name for trouble and sedition ; though it be the foundation on which they stand . but generally churches think that others stand in need of reformation , but they need none themselves . if they would but give them leave to reform themselves , who judge that it is needful for them , without the least prejudice unto their church profession , or secular interest , it is all that is desired of them . . where churches do so stand in need of reformation , and will not reform themselves , being warned of their duty , the lord christ threatens to leave them , and assuredly will do so , in the time that he hath limited unto his patience . this is the subject of five of his epistles or messages unto the churches of asia , rev. chap. , . and where the lord christ doth on any cause or provocation , withdraw his presence , in any kind or degree , from any church ; it is the duty of any of the members of that church , to remove from themselves the guilt of that provocation , though it cannot be done without a separation from that church . it it safer leaving of any church whatever , then of jesus christ. i suppose most men think , that if they had a warning from christ charging their defection , and calling for reformation , as those churches of asia had , they would repent and reform themselves . but whereas it doth not appear that some of them did so , whereon they were not long after deserted and destroyed ; it is like that there are others who would follow their steps , though one should rise from the dead to warn them of their danger . but this instruction that churches who lose their first faith , love , and works , who are negligent in discipline , and tolerate offensive evils in doctrines and manners among them , who are luke-warm as unto zeal , and dead for the greatest part of their members , as unto the life of holiness , are disapproved by christ , and in danger of being utterly deserted by him , is given unto all churches , no less divinely , then if they had an immediate message from heaven about these things . those therefore who being under the guilt of them , and do not reform themselves , cannot claim the necessity of a continuance in their communion , from any disciples of christ , as we shall see afterwards . . reformation respects either doctrine and worship ; or obedience becoming the gospel . the debates about such a reformation as concerns the retaining or removing of certain ceremonies , we concern not ourselves in at present . nor shall we in this place insist on what concerns doctrine and worship , which may afterwards be spoken unto . but we shall confine our selves here , unto the consideration of gospel obedience only . and we say , that the church of england in the generality of its parochial assemblies , and in itself , stands in need of reformation , by reason of the woful degeneracy of the generality of its members , that is , the inhabitants of the land , from the rule of the gospel and commands of christ , as unto spiritual light , faith , love , holiness , charity , and abounding in the fruits of righteousness unto the praise of god , by jesus christ. these things are the immediate ends of church societies , the principal means whereby god is glorified in the world. where they are neglected , where they are not attained , where they are not duely improved by the generality of the members of any church , that church i think , stands in need of reformation . this assertion may seem somewhat importune and severe . but when the sins of a church or nation are come to that height in all ranks , sorts , and degrees of men , that all persons of sobriety do fear daily that desolating judgements from god will break in upon us , it cannot be unseasonable to make mention of them , when it is done with no other design but only to shew the necessity of reformation , or how necessary it is for some , if all will not comply therewith . for if a city be on fire , it is surely lawful for any of the citizens , to save and preserve , if they can , their own houses , though the mayor and aldermen should neglect the preservation of the whole city in general . it might be easily demonstrated what great numbers amongst us , ( . ) who have imbibed atheistical opinions , and either vent them , or speak presumptuously according unto their influence and tendency every day . ( . ) who are prophane scoffers at all true christian piety and the due expressions of the power of godliness , an evil not confined unto the laity ; such things being uttered and published by them , as should be astonishable unto all that know the fear of the lord and his terror . ( . ) who are profoundly ignorant of the mysteries of the gospel , or those doctrines of christian religion whose knowledge is of the highest importance and necessity . ( . ) who are openly flagitious in their lives , whence all sorts of gross immoralities do fill the land from one end unto the other . ( . ) who live in a constant neglect of all more private holy duties , whether in their families , or in personal retirements . ( . ) who are evidently under the power of pride , vanity , covetousness , profaneness of speech in cursed oathes and swearing . ( . ) who instruct the worst of men unto an approbation of themselves in such ways as these , by petulant scoffing at the very name of the spirit and grace of christ , at all expectation of his spiritual aids and assistances , at all fervency in religious duties , or other acts of an holy converse . these and such like things as these do sufficiently evidence the necessity of reformation . for where they are continued , the use and end of church societies is impaired or lost . and it is in vain to pretend that this is the old plea of them who ●aused schismes in the church , namely , that bad men were mixed with the good , for which cause they rejected those churches wherein that was allowed , as no true churches of christ. for no such thing is included in what we assert , nor doth follow thereon . we do own that wicked hypocrites may be joyned in true churches , and be made partakers of all the priviledges of them . neither is this a cause of withdrawing communion from any church , much less of condemning it as no true church of christ. but this we say , that if such hypocrites discover themselves , in open scandalous sins , which upon examination will prove to be of a larger extent then some suppose , with respect unto sins of omission as well as of commission ; if they are not dealt withal according as the discipline of christ doth require in such cases , the church wherein they are allowed , especially if the number of such persons be many , or the most , the generality of the people , and their sins notorious , doth stand in need of reformation ; as the church of england doth acknowledge in the commination against sinners . the substance of what is proposed under this consideration , may be expressed in the ensuing observations . ( . ) the generality of the inhabitants of this nation , are joyned and do belong unto the church of england , in its parochial assemblies . ( . ) that many walk and live , without any visible compliance unto the rule of christ in gospel obedience ; yea ( . ) great notorious provoking sins do abound among them , for which it ought to be feared continually that the judgements of god will speedily follow , as is acknowledged in the commination . ( . ) that hereon they all stand in need of reformation , without which the principal ends of church communion cannot be obtained among them . ( . ) that this reformation is the duty of these churches themselves , which if it be neglected , they live in a contempt of the commands of christ. for , ( . ) unto them , in the preaching of the word , and exercise of discipline , are the means of this reformation committed ; for we treat not at present of the power or duty of the supream magistrate in these things . ( . ) that this state of churches , cannot hinder , nor ought so to do , if continued in , the true disciples of christ from reforming themselves , by endeavouring the due observance of all his commands . . in this state the church of england doth not , and it is to be feared , will not , nor can reform itself . but although the weight of the whole argument in hand depends very much on this assertion , yet i shall not insist on its particular confirmation , for sundry reasons not now to be mentioned . it is enough that no such work hath been as yet attempted , nor is at this day publickly proposed , notwithstanding all the mercies that some have received , the losses which the church for want of it hath sustained , the judgments for sins that are feared , which ought to be motives thereunto . yea the generality of ecclesiastical persons , seem to judge , that all things among them are as they ought to be , that there is no crime or disorder , but only in complaining of their good estate , and calling upon them for reformation . . this being the state of the parochial churches in england , the enquiry is , whether every beleiver in england be indispensibly obliged by vertue of any law , rule or direction of a divine original , to continue in constant compleat communion with them , so as not to make use of any other ways and means of christ appointment for their own edification , on the penalty of the guilt of schisme . now although we do not ( as we shall see immediately ) lay the weight of refraining from their communion on this consideration , yet is there enough in it to warrant any man in his so doing . for a man in his conforming thereunto , makes it a part of his religious profession , not only that the church wherein he is joyned , is a true church , but that there is in its state and actings , a due representation of the mind of christ , as unto what he requireth of his churches , and what he would have them to be . the lord christ is the apostle and high priest of our profession ; and in all things that belong thereunto , we declare that we do it in compliance with his will , and we do so , or we are hypocrites . this no man can do in such a church state , who is convinced of its defects , without reflecting the greatest dishonour on christ and the gospel . more weight will be added unto this consideration , when we shall treat of the matter of gospel churches , or of what sort of persons they ought to consist . in the mean time those who pretend a reverence unto antiquity in those things wherein they suppose countenance to be given unto their interest , may do well sometimes to consider , what was the discipline of the primitive churches , and what were the manners , the lives , the heavenly conversations of their members . because in the d. and th . centuries there is mention made of bishops distinct from presbyters , with some ecclesiastical practices and ceremonies in worship , not mentioned in the scripture , nor known unto the apostolical churches , shall we judge our selves obliged to conform thereunto as our rule and pattern , so as that in the judgement of some , they are to be esteemed no churches who conform not their outward state and practice unto the same rule ; and shall we judge ourselves at liberty to reject all that they did in the exercise of discipline , and in the preservation of purity of life and holiness in the churches , and that according to the command of christ and rule of the scripture ? who knows not upon what diligent trial , and experience first obtained of their knowledge , faith , and godliness , they admitted members into their churches ? yea such was their care and severity herein that they would not admit a roman emperour unto communion with them , unless he first confessed his sins , and joyned amongst other penitents , before his admission . euseb. lib. . cap. . who knows not with what diligence they watched over the walkings and conversations of all that were admitted among them , and with what severity they animadverted on all that fell into scandalous sins ? what was hereon their conversation ? in all holiness , righteousness , temperance , usefulness unto the world , in works of charity and benevolence , as all other christian vertues , we have sufficient testimony . the heathen who were morally sober and vertuous , desired no more than that they might find out among them , an indulgence unto any sort of sin , crime , or wickedness , which because they could not charge any of them withal , they invented those brutish and foolish lies about their nightly meetings . but when a sober enquiry was made concerning them , their enemies were forced to confess , that they were guilty of no open sin , no adulteries , no swearings or perjuries , as is evident in the epistles of pliny and trajan the emperour . in particular they utterly rejected from their communion , all that resorted unto publick stage plays , or other spectacles , a solemn renunciation whereof was required of them who were admitted unto baptisme when they were adult . see clem. pedag. lib. . cap. . if the reader would have an account of the lives and manners of the first churches in their members , he may find it , in clem. epist. ad cor. pag. , , . justin mart. apol. . tertullian in his apol. and lib. . ad vxor . & de cultu faeminarum . cyprian . epist. . & . euseb. hist. lib. . cap. . athanas . epist. ad solit. & epiphan . lib. . t. sect. . and the multiplyed complaints of chrysostome , concerning the beginning of degeneracy in this matter , with others . if the example of the primitive churches had been esteemed of any value or authority in these things , much of our present differences had been prevented . dly . the constitution of these parochial assemblies is not from heaven but of men. there is almost nothing which is required unto the constitution of evangelical churches found in them ; nor are they looked on by any as compleat churches , but only as conveniencies for the observance of some parts of the worship of god. what some have in their wisdom found out for conveniency , others are ingaged unto a compliance therewithal by necessity . for being born within the precincts of the parish , makes them to belong unto the assemblies of it , whether they will or no. to refrain from the communion of such churches , whose bond of relation consists only in cohabitation within the precincts of a political constitution , is a new kind of schisme , which may be cured by a removal out of those precincts . if it be said that these parochial assemblies have their foundation in the light of nature , and are directed unto , in the institution of particular churches in the scripture , that they are not mens inventions for convenience ; but have somewhat divine in them ; i say , let them be left unto the warranty which they have from these causes and principles , let nothing be mixed in their constitution which is contrary unto them ; nor let them be abridged of what they direct unto , and there will be no more contending about them , as unto their constitution . for instance ; whatever there is of warranty in the light of nature , or direction in evangelical institutions for such assemblies , they absolutely suppose these three things ; ( . ) that a conjunction in them is a voluntary act of free choice in them that so joyn together in them . other kind of assemblies for the worship of god , neither the one nor the other do give the least countenance unto . ( . ) that they have in themselves sufficient right , power , and authority unto the attaining all the ends of such assemblies in holy worship and rule . other kind of churches they know nothing of . ( . ) that they are enabled to preserve their own purity , and continue their own being . but all these things are denied unto our parochial assemblies by law , and therefore they can claim no warranty from either of those principles . wherefore there can be no obligation upon any believer to joyn themselves with such churches in constant communion , as are judged none by them that appoint them , or partially and improperly only so ; or are of such a constitution as hath in its essentially constituent parts no warranty either from the light of nature or scripture direction , so as that his dissent from them , should be esteemed schisme . how far communion with them for some duties of worship , which is indeed all that they can pretend unto , may be admitted , we do not now enquire . . there is not in them , ( and therefore not in the church of england , as unto its present profession ) a fixed standard of truth , or rule of faith to be professed , which every believer may own , and have his part or interest therein . this i grant is not from the original constitution of the church , nor from what is established by any law therein , but from persons who at present have the declaration of its profession committed unto them . but from what cause soever it be , it is sufficient to warrant any man who takes care of his own edification and salvation , to use his own liberty in the choice of the most effectual means unto those ends. wherefore some things may be added in the farther explanation of this consideration . as , ( . ) it is the duty of every church , to be the ground and pillar of truth , to hold fast the form of wholesome words , or to keep the truth pure and uncorrupted , from all mixture of false doctrines , errors , heresies , or the speaking of perverse things in it , unto the hurt of the disciples of christ. tim. . . tim. . . acts . , , . &c. when any church ceaseth so to be , the obligation unto communion with it , is dissolved . ( . ) this is the principal end of the ministry of the church in particular . ephes. . , , tim. . . and where those who possess and exercise it do eminently fail herein , it is the duty of others to withdraw from them . for , ( . ) every private mans confession is included in the publick profession of the church or assembly whereunto he belongs ; and , ( ) oneness or agreement in the truth , whereby we come to have one lord , one faith , one baptisme , is the foundation of all church communion ; which if it be taken away , the whole fabrick of it falls to the ground . if the trumpet in any church , as unto these things , gives an uncertain sound , no man knows how to prepare himself for the battle , or to fight the good fight of faith. it will be said that this cannot be justly charged on the church of england , yea not without open wrong and injustice . for she hath a fixed invariable standard of truth in the articles which contain its publick profession of faith , and the rule of its communion . wherefore i say , that it is not the primitive constitution of the church , nor its legal establishment that are reflected on ; but only the present practise of so many as makes it necessary for men to take the care of their own edification on themselves . but here also some things are to be observed . . these articles at present are exceeding defective , in their being a fixed standard of the profession of truth , with respect unto those errors and heresies which have invaded and pestered the churches , since their framing and establishment . we know it was the constant invariable custom of the primitive churches , upon the emergency of any new errors or heresies , to add unto the rule and symbol of their confession , a testimony against them , so to preserve themselves from all communion in them , or participation of them . and an usage it was both necessary and laudable , as countenanced by scripture example , however afterwards it was abused . for no writing , such as all church confessions are , can obviate unforeseen heresies , or errors not broached at the time of its writing , but only that which is of divine institution , wherein infinite wisdom hath stored up provision of truth , for the destruction of all errors , that the subtilty or folly of men can invent . when these articles of the church of england were composed , neither socinianisme , nor arminianisme , which have now made such an inroad on some protestant churches , were in the world , either name or things . wherefore in their confession no testimony could be expresly given against them ; though i acknowledge it is evident , from what is contained in the articles of it , and the approved exposition they received for a long time , in the writings of the most eminent persons of the church , that there is a virtual condemnation of all those errors , included therein . but in that state whereunto things are come amongst us , some more express testimony against them is necessary , to render any church the ground and pillar of truth . . besides a distinction is found out and passeth currant among us , that the articles of this confession , are not articles of faith , but of outward agreement for peace's sake among our selves ; which is an invention to help on the ruin of religion . for articles of peace in religion concerning matters of faith , which he that subscribes , doth it not because they are true or articles of faith , are an engine to accommodate hypocrisie and nothing else . but according unto this supposition they are used at mens pleasure , and turned which way they have a mind to . wherefore , . notwithstanding this standard of truth , differences in important doctrines , wherein the edification of the souls of men are highly concerned , do abound among them , who mannage the publick profession of the church ; i shall not urge this any farther by instances , in general it cannot modestly be denied . neither is this spoken to abridge ministers of churches of their due liberty , in their mannagement of the truths of the gospel . for such a liberty is to be granted , as ( . ) ariseth from the distinct gifts that men have received . for unto every one is grace given according to the measure of the gift of christ ; ephes. . . as every man hath received the gift , so minister the same one to another , as good stewards of the manifold grace of gad , pet. . . ( . ) as followeth on that spiritual wisdom which ministers receive in great variety , for the application of the truths of the gospel unto the souls and consciences of men. hereon great variety in publick church-administrations will ensue , but all unto edification . ( . ) such as consists in a different exposition of particular places of scripture whilst the analogy of faith is kept and preserved . rom. . . ( . ) such as admits of different stated apprehensions in and about such doctrines , as wherein the practise and comfort of christians are not immediately , nor greatly concerned . such a liberty , i say , as the dispensation of spiritual gifts , and the different manner of their exercise as the unsearchable depths that are in the scripture not to be fathomed at once by any church , or any sort of persons whatever , and our knowing the best of us , but in part , with the difference of mens capacities and understandings , in and about things not absolutely necessary unto edification , must be allowed in churches and their ministry . but i speak of that variety of doctrines , which is of greater importance . such it is , as will set men at liberty to make their own choice in the use of means for their edification . and if such novel opinions , about the person , grace , satisfaction and righteousness of christ , about the work of the holy spirit of god in regeneration or the renovation of our nature into the image of god , as abound in some churches , should at any time by the suffrage of the major part of them who by law are entrusted with its conduct , be declared as the sense of the church , it is and would be sufficient to absolve any man from an obligation unto its communion , by vertue of its first institution and establishment . . evangelical discipline is neither observed , nor attainable in these parochial assemblies ; nor is there any releif provided by any other means for that defect . this hath in general been spoken unto before ; but because it belongs in an especial manner unto the argument now in hand , i shall yet farther speak unto it . for to declare my mind freely , i do not judge that any man can incur the guilt of schisme , who refraines from the communion of the church , wherein the discipline of the gospel is either wholly wanting , or is perverted into rule and domination which hath no countenance given unto it in the word of truth . and we may observe . . the discipline of the church is that alone for which any rule or authority is given unto it or exercised in it . authority is given unto the ministers of the church , to dispense the word , and administer the sacraments ; which , i know not why , some call the key of order . but the only end why the lord christ hath given authority , or rule , or power for it unto the church , or any in it , it is for the exercise of discipline , and no other . whatever power , rule , dignity , or preheminence is assumed in the churches , not meerly for this end , is usurpation and tyranny . . the outward means appointed by jesus christ ; for the preservation of his churches , in order , peace , and purity , consists in this discipline . he doth by his word give directions and commands for this end , and it is by discipline alone that they are executed . wherefore without it , the church cannot live in its health , purity , and vigor ; the word and sacraments are its spiritual food , whereon its life doth depend . but without that exercise and medicinal applications unto its distempers , which are made by discipline , it cannot live an healthy , vigorous , fruitful life , in the things of god. . this discipline is either private or publick . ( . ) that which is private consists in the mutual watch that all the members of the church have ▪ over one another , with admonitions , exhortations , and reproofes , as their edification doth require . the loss of this part of the discipline of christ in most churches , hath lost us much of the glory of christian profession . ( . ) that which is publick , in the rulers of the church , with and by its own consent . the nature and acts of it will be afterwards considered . , there are three things considerable in this discipline . ( . ) the power and authority whereby it is exercised . ( . ) the manner of its administration . ( . ) the especial object of it , both as it is susceptive of members , and corrective ; whereunto we may add its general end. . the authority of it , is only a power and liberty to act , and ministerially exercise the authority of christ himself . as unto those by whom it is exercised , it is in them an act of obedience unto the command of christ ; but with respect unto its object the authority of christ is exerted in it . that which is exercised on any other warranty or authority , ( as none can exert the authority of christ , but by vertue of his own institutions ) whose acts are not acts of obedience unto christ , whatever else it be , it belongs not unto the discipline of evangelical churches . . as unto the manner of its administration , as it is that which the lord christ hath appointed to express his love , care , and tenderness towards the church . hence the acts of it which are corrective are called lamenting or bewailing of them towards whom they are exercised ; cor. . . whatever therefore is done in it that is not expressive of the love , care , patitience , and holiness of christ , is dishonourable unto him . . the object of it , as it is susceptive of members , is professed believers ; and as it is corrective , it is those who stubbornly deviate from the rule of christ , or live in disobedience to his commands . wherefore the general end of its institution , is to be a representation of the authority , wisdom , love , care , and patience of christ towards his church , with a testimony unto the certainty , truth , and holiness of his future judgment . the especial nature of it , shall be afterwards considered . unto this discipline either as unto its right or exercise there is no pretence in parochial assemblies , yea it is expresly forbidden unto them . whereas therefore it is a matter of so great importance in itself , so subservient unto the glory of christ , so useful and necessary unto the edification of his disciples , so weighty a part of our professed subjection unto him , without which no church can be continued in gospel purity , order and peace ; the total want or neglect of it , is a sufficient cause for any man who takes care of his own salvation , or is concerned in the glory and honour of christ , to refrain the communion of those churches , wherein it is so wanting or neglected , or at least not to confine himself thereunto . it will be said that this defect is supplyed , in that the administration of church discipline is committed unto others , namely , the bishops and their officers , that are more meet and able for it , than the ministers and people of parochial assemblies . what therefore is wanting in them , is supplied fully another way , so that no pretence can be taken from hence , for refraining communion in them . but it will be said , ( . ) that this discipline is not to be placed where and in what hands men please , but to be left where christ hath disposed it . ( . ) that one reason of the unmeetness of parochial churches for the exercise of this discipline , is because they have been unjustly deprived of it for so many ages . ( . ) it is to be enquired , whether the pretended discipline doth in any thing answer that which christ hath plainly and expresly ordained . for it a discipline should be erected whose right of exercise , is derived from secular power , whose administration is committed unto persons who pretend not in the least unto any office of divine institution , as chancellours , commissaries , officials , &c. every way unknown unto antiquity , forraign unto the churches over which they rule ; exercising their pretended power of discipline , in a way of civil jurisdiction , without the least regard unto the rules or ends of evangelical discipline , mannaging its administration in brawlings , contentions , revilings , fees , pecuniary mulcts , &c. in open defiance of the spirit , example , rule , and commands of our lord jesus christ , it would be so far from supplying this defect , that it would exceedingly aggravate the evil of it . god forbid , that any christian should look on such a power of discipline , and such an administration of it , to be that which is appointed by jesus christ , or any way participant of the nature of it . of what expediency it may be unto other ends , i know not ; but unto ecclesiastical discipline it hath no alliance , and therefore in its exercise , so far as it is corrective , it is usually applyed unto the best and most sober christians . wherefore to deal plainly in this case ; whereas there is neither the power nor exercise of discipline in parochial assemblies , or their ministry , not so much by their own neglect , as because their right thereunto is denyed , and its exercise wholly forbidden by them in whose power they are ; and whereas in the supply that is made of this defect , a secular power is erected , , coercive by pecuniary and corporal penalties administred by persons , no way relating unto the churches over which they exercise this power , by rules of humane laws and constitutions , in litigious and oppressive courts , in the room of that institution of christ , whose power and exercise is spiritual , by spiritual means , according to the scripture rules ; it is lawful for any man who takes care of his own salvation , and of the means of it , to withdraw from the communion of such churches , so far as it hinders or forbids him the use of the means appointed by christ for his edification . men may talk what they please of schime , but he that forsakes the conduct of his own soul , in things of so plain an evidence , must answer for it at his own peril . . this defect in parochial churches , that they are intrusted by law , with no part of the rule of themselves , but are wholly governed and disposed of by others at their pleasure , in the ways before mentioned , which shakes their very being as churches , though there be in them assemblies for divine worship , founded in common right and the light of nature , wherein men may be accepted with god ; is accompanied with such other wants and defects also , as will weaken any obligation unto compleat and constant communion with them . i shall give one only instance hereof . the peoples free choice of all their officers , bishops , elders , pastors , &c. is in our judgement of divine institution , by vertue of apostolical example and directions . it is also so suitable unto the light of nature , namely , that in a society absolutely founded in the voluntary consent of them who enter into it , and doth actually exist thereby , without any necessity imposed on them from prescription , former usage , or the state of being born in and under such rules and laws , as it is with men in their political societies , the people should have the election of them who are to rule among them and over them ; there being no provision of a right unto a successive imposition of any such rulers on them , without their own consent , that nothing can rationally be pleaded against it . and therefore whereas in all ordinarily settled governments in the world , setting aside the confusion of their originals , by war and conquests , the succession of rulers is either by natural generation , the rule being confined unto such a line , or by a popular election , or by a temperature of both ; there hath been a new way invented for the communication of power and rule in churches , never exemplified in any political society ; namely , that it shall neither be successive , as it was under the old testament , nor elective , nor by any temperature of these two ways in one , but by a strange kind of flux of it , through the hands of men who pretend to have so received it themselves from others . but whether hereon the people of the church , can have that respect and devotion unto them , as they would have unto hereditary rulers , ( long succession in rulers , being the great cause of veneration in the people ) especially such as had a succession one unto another by a natural descent through divine appointment , as the preists had under the law , or as unto those whom on the account of their worth , ability , and fitness for the work of the ministry among them , they do choose themselves , they may do well to consider , who are concerned . the necessity there is of maintaining a reputation and interest by secular grandeur , pomp and power , of ruling the people of the church in church matters by external force , with many other inconveniences , do all proceed from this order of things , or rather disorder , in the call of men unto the ministry . and hence it is that the city of god and the people of christ therein , which is indeed the only true free society in the world , have rulers in it and over them , neither by a natural right of their own , as in paternal government nor by hereditary succession , nor by election , nor by any way or means wherein their own consent is included , but are under a yoke of an imposition of rulers on them , above any society on the earth whatever . besides there is that relation between the church and its guides , that no law , order , or constitution can create without their mutual voluntary consent . and therefore this right and liberty of the people in every church to choose their own spiritual officers , was for many ages preserved sacredly in the primitive times . but hereof there is no shadow remaining in our parochial churches ; sundry persons , as patrons , and ordinaries , have a concurring interest into the imposing of a minister , or such whom they esteem so , upon any such church , without the knowledge , consent , or approbation of the body of the church , either desired or accepted . if there be any who cannot comply with this constitution of things relating unto the ministry , because it is a part of their profession of the gospel which they are to make in the world , which yet really consists only in an avowed subjection unto the commands of christ , they can be no way obnoxious unto any charge of schisme upon their refusal so to do , for a schisme that consists in giving a testimony unto the institutions of christ , and standing fast in the liberty wherewith he hath made disciples free , is that whose guilt no man need to fear . . what remaineth of those reasons whereon those who cannot comply with the conformity under consideration , are cleared in point of conscience from any obligation thereunto , and so from all guilt of schisme whatever ; belongs unto the head of impositions on their consciences and practise which they must submit unto . these being such as many whole books have been written about , the chief whereof have no way been answered , unless railings and scoffings with contempt , and fierce reproaches with false accusations , may pass for answers , i shall not here again insist upon them . some few things of that nature i shall only mention , and put an end unto this dispute . . the conformity required of ministers consists in a publick assent and consent unto the book of common prayer , with the rubrick in it , which contains all the whole practise of the church of england , in its commands and prohibitions . now these being things that concern the worship of god in christ , the whole entire state , order , rule , and government of the gospel church , whoever gives solemnly this assent and consent unless he be allowed to enter his protestation , against those things which he dislikes , and of the sense wherein he doth so assent and consent , which by law is allowed unto none , the said assent and consent is his publick profession , that all these things , and all contained in them , are according to the mind of christ , and that the ordering of them as such , is part of their professed subjection unto his gospel . blessed be god , most ministers are too wise and honest , to delude their consciences with distinctions , equivocations , and reservations , and do thereon rather choose to suffer penury and penalty , then to make the least entrenchment upon their own consciences , or the honour of the gospel in their profession . what they do and declare of this nature , they must do it in sincerity , as in the sight of god , as approving what they do , not only as pardonable effects of necessity , but as that which is the best they have or can do in the worship of god ; with a solemne renunciation of whatever is contrary unto what they do so approve . and whether this be a meet imposition on the consciences of ministers , with reference unto a great book or volume of a various composition , unto things almost without number , wherein exceptions have been given of old and lately , not answered , nor answerable , with rules , laws , orders , not pretending to be scriptural prescriptions , is left unto the judgment of all , who have due thoughts of their approaching account before the judgment seat of jesus christ. . the conformity that is required of others , being precisely , and without power of dispensation in them by whom it is required , to answer the rule or law of it before declared , every man by his so conforming , doth thereby take it on his conscience , and make it part of his christian profession , that all which he so conformes unto , is not only what he may do , but what he ought to do , both in matter and manner , so farre as the law or any part of it , doth determine or enjoyn them . no man is allowed to make either distinction or protestation with respect unto any thing contained in the rules , and therefore whatever he doth in compliance therewith , is interpretable in the sight of god and man , as an approbation of the whole . sincerity and openness in profession is indispensibly required of us in order unto our salvation . and therefore to instruct men as unto the worship of god , to do what they do not judge to be their duty to do , but only hope they may do it without sin , or to joyn themselves in and unto that performance of it , which either they approve not of as the best , in the whole , or not lawful or approveable in some parts of it , is to instruct them unto the debauching of their consciences and ruine of their own souls . let every one be perswaded in his own mind ; for what is not of faith , is . sin. . there is in this conformity required a renunciation of all other ways of publick worship , or means of edification , that may be made use of . for they are all expresly forbidden in the rule of that conformity . no man therefore can comply with that rule , but that a renunciation of all other publick wayes of edification as unlawful , is part of the visible profession which they make . video meliora proboque deteriora sequor , is no good plea in religion . it is uprightness and integrity , that will preserve men , and nothing else . he that shall endeavour to cheat his conscience by distinctions , and mental reservations , in any concernments of religious worship , i fear he hath little of it , if any at all , that is good for ought . on these suppositions , i say , the imposition of the things so often contended about , on the consciences and profession of christians , as namely , the constant sole use of the liturgie in all church administrations , in the matter and manner prescribed ; the use and practice of all canonical ceremonies , the religious observation of stated holidays , with other things of the like nature , is sufficient to warrant any sober , peaceable disciple of christ , who takes care of his own edification and salvation to refrain the communion required in this rule of conformity , unless he be fully satisfied in his own mind , that all that it requires , is according to the mind of christ , and all that it forbids is disapproved by him . and whereas the whole entire matter of all these impositions , are things whereof the scripture , and the primitive churches , know nothing at all , nor is there any rumour of them to be imposed in or on any church of christ for some centuries of years , i can but pity poor men who must bear the charge and penalties of schisme for dissenting from them , as well as admire the fertility of their inventions , who can find out arguments to mannage such a charge on their account . but whereas the dissent declared from that communion with parochial assemblies , is that whereon we are so fiercely charged with the guilt of schisme , and so frequently called schismaticks , i shall divert a little to enquire into the nature and true notion of schisme itself ; and so much the rather , because i find the author of the vnreasonableness of separation , omit any enquiry thereinto , that he might not loose the advantage of any pretended description or aggravation of it . chap. xi . of schisme although it be no part of my present design to treat of the nature of schisme , yet with respect unto what hath already been discoursed , and to manifest our inconcernment in the guilt of it , i shall , as was said , divert to give a plain and brief account of it . and in our enquiry , i must declare my self wholly unconcerned , in all the discords , divisions , and seditions , that have fallen out among christians in the latter ages , about things that were of their own invention . schisme is a sin against christian love , with reference unto the deportment of men in and about the institutions of christ and their communion in them . as for contentions , divisions , or separations amongst men , about that order , agreement , unity or uniformity which are of their own appointment , whatever moral evil they have had in them , they do not belong unto that church schisme , which we enquire after . such have been the horrid divisions ▪ and fightings ▪ that have prevailed at seasons in the church of rome , a departure from whose self-constituted state , order , and rule , hath not the least affinity unto schisme . it will not therefore be admitted , that any thing can fall under the note and guilt of schisme , which hath not respect unto some church state , order , rule , unity or uniformity , that is of christs institution . there are three notions of schisme that deserve our consideration . . the first is that of divisions among the members of the same church , all of them abiding still in the same outward communion , without any separation into distinct parties . and unto schisme in this notion of it , three things do concur ; ( . ) want of that mutual love , condescension and forbearance , which are required in all the members of the same church , with the moral evils of whisperings , back-bitings , and evil surmizes , that ensue thereon . ( . ) an undue adherence unto some church officers above others , causing disputes and janglings . ( . ) disorder in the attendance unto the duties of church assemblies , and the worship of god performed in them . this is the only notion of schisme , that is exemplified in the scripture , the only evil that is condemned under that name ; this will appear unto any who shall with heedfulness read the epistles of paul the apostle unto the corinthians , wherein alone the nature of this evil is stated and exemplified . but this consideration of schism hath been almost utterly lost for many ages ; whatever men do in churches , so that they depart not from the outward communion of them , it would be accounted ridiculous to esteem them schismaticks . yet this is that which if not only , yet principally the consciences of men are to regard , if they will avoid the guilt of schisme . but this notion of it , as was said , being not suited unto the interest or advantages of any sort of men , in the charge of it on others ; nor any way subservient to secure the inventions and impositions of the most , is on the matter lost in the world. . the second instance of ecclesiastical schisme , was given us in the same church of the corinthians afterwards , an account whereof we have in the epistle of clemens or of the church of rome unto them , about it , the most eminent monument of primitive antiquity ; after the writings by divine inspiration . and that which he calls schisme in that church , he calls also strife , contention , sedition , tumult ; and it may be observed concerning that schisme , as all the antients call it . . that the church continued its state and outward communion . there is no mention of any that separated from it , that constituted a new church ; only in the same church they agreed not , but were divided among themselves . want of love and forbearance , attended with strife and contention , among the members of the same church , abiding in the same outward communion , was the schisme they were guilty of . . the effect of this schisme was , that the body of the church , or multitudes of the members , by the instigation of some few disorderly persons , had deposed their elders and rulers from their offices , and probably had chosen others in their places , though that be not mentioned expresly in the epistle . . that the church itself is not blamed , for assuming a power unto themselves to depose their elders ; much less that they had done it without the consent , advice , or authority of any bishop , or other church ; but only that they had dealt unjustly with those whom they had deposed , who in the judgement of the church of rome , unto which they had written for advice , were esteemed not only innocent , but such as had laudably and profitably , discharged their office , whereon the whole blame is cast on those who had instigated the church unto this proceedure . . there was not yet , nor in an hundred and fifty years after , the least mention or intimation , of any schisme in a dissent from any humanely invented rules or canons , for order , government or worship in any church , or religious ceremonies imposed on the practise of any in divine service , that is on any church , or any of the members of it . there is not the least rumour of any such things in primitive antiquity , no instance to be given of any man charged with schisme for a dissent from such a rule . any such rule , and any ecclesiastical censure upon it , is apocriphal , not only unto the scripture , but unto that which i call primitive antiquity . the first attempt of any thing in this kind , was in reference unto the time and day of the observation of easter . this was the first instance among christians of an endeavour to impose the observation of humane or church constitutions or groundless traditions , on any churches or persons in them . and whereas that which was called a schisme between the churches of italy and asia or some of them , did ensue thereon ; we have a most illustrious testimony from the best , the wisest , and the holyest of that age , ( for irenaeus in france , and polycrates in asia , were not alone herein . ) that the blame of all that division and schisme was to be charged on them , who attempted to deprive the churches of their liberty , and impose on them a necessity of the observation of the time and season which they had determined on : after a rebuke was given unto the attempt of the judaizing christians , to impose the observation of mosaical ceremonies , from the pretence of their divine institution , on the churches of the gentiles , by the apostles themselves ; this was the original of all endeavours , to impose humane constitutions for which there was no such pretence , upon the practise of any . and as it was an original not unmeet for the beginning and foundation of such impositions , being in a matter of no vse unto the edification of the church ; so it received such a solemne rebuke at its first entrance and attempt , that had it not been for the ignorance , pride , interest and superstition of some in the following ages , it had perished without imitation . the account hereof is given in eusebius , lib. . cap. , , ; as also of the rule which then prevailed , though afterwards shamefully forsaken , namely , that an agreement in the faith was the only rule of communion , which ought to be kept under any diversity in voluntary observations . and the discourse of socrates on this occasion ; lib. . cap. ; concerning the non-institution of any days of fastings or feastings , or other rites or ceremonies then in use , with the liberty which is therefore to be left in such things unto all christians , is the plain truth , whatever some except against it , declared with much judgement and moderation . this beginning , i say , had the imposition of unscriptural , uninstituted rites , ceremonies , and religious observations , among the churches of christ , and this solemn rebuke was given unto it . howbeit the ignorance , superstition , and interest of following ages , with the contempt of all modesty , brake through the boundaries of this holy rebuke , until their own impositions and observations , became the substance of all their church discipline , unto the total subversion of christian liberty . wherefore to allow church rulers , or such as pretend so to be , a liberty and power , to appoint a rule of communion , comprizing institutions and commands of sundry things , to be constantly observed in the whole worship and discipline of the church , not warranted in themselves by divine authority , and then to charge beleivers , abiding firm in the doctrine of the faith with schisme , for a non-compliance with such commands and appointments , is that which neither in the scripture nor in primitive antiquity , hath either instance , example , president , testimony , rumour or report to give countenance unto it : the pedigree of this practise cannot be derived one step higher than the fact of victor the bishop of rome , in the excommunication of the churches and christians of asia , which was solemnly condemned as an entrenchment on christian liberty . . after these things the notion of schisme began to be mannaged variously , according unto the interest of them who seemed to have the most advantage in the application of it , unto those who dissented from them . it were an endless thing to express the rise and declare the progress of these apprehensions . but after many loose and declamatory discourses about it , they are gerally issued in two heads . the first is , that any kind of dissent from the pope and church of rome , is schisme , all the schisme that is or can be in the world. the other is , that a causeless separation from a true church , is schisme , and this only is so . but whereas in this pretended definition , there is no mention of any of its internal causes , nor of its formal reason , but a bare description of it by an outward effect , it serves only for a weapon in every mans hand to perpetuate digladiations about it . for every church esteems itself true , and every one that separates himself , esteems himself to have just cause so to do . in the following times , especially after the rise and prevalency of the arian heresie , it was ordinary , for those of the orthodox perswasion , to forsake the communion of those churches wherein arian bishops did preside , and to gather themselves into separate meetings or conventicles for divine worship , for which they were accused of schisme , and in sundry places punished accordingly , yea some of them unto the loss of their lives . yet i suppose there are none now who judge them to have been schismaticks . the separation of novatus , and donatus , from the communion of the whole catholick visible church , on unwarrantable pretences , is that which makes the loudest noise about schisme in antiquity . that there was in what was done by them and their followers , the general nature , and moral evil of causeless schismes and divisions , will be easily granted . but it is that wherein we are not concerned , be the especiall nature of schisme what it will. nor did they make use of any one reason , whereon the merit of the present cause doth depend . the novatians ( the modester sect of the two ) pretended only a defect in discipline , in granting church communion unto such as they would not have received , though they were apparently in the wrong proceeding on mistaken principles . the donatists pleaded only some personal crimes in some few bishops , fallen into in the time of persecution , which they could never prove , and thereon grew angry with all the world , who would not condemn them and renounce their communion as well as they . these slight pretences , they made the occasion and reason , of renouncing the communion of the whole visible catholick church , in all its distributions for communion , that is , all particular churches ; and confined sacraments and salvation absolutely unto their own parties . and hereon they fell into many other woful miscarriages , especially those of the latter sort . it is indifferent by what name any are pleased to call this evil and folly. a sin and evil it was , schisme or what you please to term it , and justly condemned by all christians not joyning with them , in those days . and that which was the animating principle of the tumult of the donatists , was a supposition , that the continuation of the true church state depended on the successive ordination of bishops , which having as they thought ( unduely enough ) failed in one or two instances , it became the destruction of a church state , not only in the churches where such mistakes had happened as they surmized , but unto all the churches in the world that would hold communion with them . but in these things we have no concernment . other notions of schisme besides those insisted on , we acknowledge not , nor is any other advanced with the least probality of truth . nor are we to be moved with outcries about schisme , wherein without regard to truth or charity , men contend for their own interest . of those notions of it which have been received by men , sober and learned , we decline a trial by none ; that only excepted , that the refusal of obedience unto the pope and church of rome , is all that is schisme in the world , which indeed is none at all . that which is now so fiercely pleaded by some concerning different observations of external modes , rites , customes , some , more , or none at all , to make men schismaticks , is at once to judge all the primitive churches to be schismatical . their differences , varieties , and diversities among them , about these things , cannot be enumerated ; and so without any disadvantage unto the faith , or breach of love , they continued to be , untill all church order and power was swallowed up in the papal tyranny ten thousand times more pernicious , then ten thousand such disputes . for a close unto this whole discourse , concerning the original nature and state of gospel churches , i shall use that liberty which love of the truth puts into my possession . churches mentioned in the scripture , ordained and appointed by the authority of jesus christ , were nothing but a certain number of men and women converted to god , by the preaching of the gospel , with their baptized seed , associating themselves in obedience unto christs commands , and by the direction of his apostles , for the common profession of the same faith , the observance and performance of all divine institutions of religious worship , unto the glory of god , their own edification , and the conversion of others . these believers thus associated in societies , knowing the command and appointment of jesus christ by his apostles for that end , did choose from among themselves , such as were to be their rulers , in the name and authority of christ , according to the law and order of his institutions , who in the scripture are called on various considerations , elders , bishops , pastors and the like names of dignity , authority and office ; who were to administer all the solemn ordinances of the church among them . unto this office they were solemnly appointed , ordained , or set apart , by the apostles themselves , with fasting prayer and imposition of hands , or by other ordinary officers after their decease . this was the way and method of the call and setting apart of all ordinary officers in the church , both under the old testament and in the new. it is founded in the light of nature . in the first institution of ordinary church rulers under the law , the people looked out and chose fit persons , whom moses set apart to the office , deut. . , , . and in the call of deacons , acts . the apostle uses the same words , or words of the same importance unto the church , as moses did to the people ; acts . . asserting the continuation of the same way and order in their call. and whereas he who was first to be called to office under the new testament after the ascension of christ , fell under a double consideration , namely of an officer in general , and of an apostle , which office was extraordinary ; there was a threefold act in his call ; the people chose two ; one of which was to be an officer , acts . ; gods immediate determination of one , as he was to be an apostle , ver . . and the obedient consent of the people in compliance with that determination , ver . . the foundation of these churches was generally in a small number of believers . but their church state was not compleat until they were supplyed with all ordinary officers , as bishops and deacons . the former were of of several sorts , as shall be proved hereafter . and of them there were many in every church , whose number was encreased as the members of the church were multiplied . so god appointed in the church of the jews , that every ten families should have a peculiar ruler of their own choice ; deut. . , , . for there is no mention in the new testament of any one single bishop or elder , in any church of any sort whatever , either absolutely or by way of preheminence . but as the elders of each church were many , at least more thenone , so there was a parity among them , and an equality in order , power , and rule . nor can any instance be given unto the contrary . of these churches one onely was originally planted , in one city town , or village . this way was taken from conveniency for edification , and not from any positive institution ; and it may be otherwise where conveniency and opportunity do require it . the number in these churches multiplying dayly , there was a necessity of the multiplication of bishops or elders among them . hereon the advantage of some one person in priority of conversion , or of ordination , in age , gifts and graces , especially in ability for preaching the gospel and administring the holy ordinances of the church , with the necessity of preserving order in the society of the elders themselves , gave him peculiar dignity , preheminence and title . he was soon after the bishop without any disadvantage to the church . for in those churches , in some of them at least , evangelists continued for a long season , who had the administration of church affairs in their hands . and some there were , who were of note among the apostles and eminently esteemed by them , who had eminent , yea , apostolical gifts , as to preaching of the word and prayer , which was the peculiar work of the apostle . these were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned by clemens . of the many other elders who were associated in the rule of the church , it may be not many had gifts for the constant preaching of the word , nor were called thereunto . hence justin martyr seemes to assign the constant publick administration of sacred ordinances unto one president . and this also promoted the constant presidency of one , in whom the apostolical aid by evangelists might be supplyed . these churches thus fixed and settled in one place , ( each of them ) city , town , or village , were each of them intrusted with all the power and priviledges which the lord christ hath granted unto , or endued his church withal . this power is called the power of the keys , or of binding and loosing , which hath respect only unto the consciences of men , as unto things spiritual and eternal , being meerly ministerial . every one of these churches were bound by the command of christ to live in peace , and vnity through the exercise of peculiar sincere and fervent love among all their members ; as also to walk in peace , and useful communion with all oth●● churches in the world , according as they had opp●●tunity of converse with them . and when on any occasion any division or schisme fell out among any of their members in this church state , it was severely rebuked by the apostles . all these churches and all the members of them , were obliged by vertue of divine institution to obey their guides , to honour and reverence them , and by their voluntary contribution , to provide for their honourable subsistence and maintenance , according to their ability . other church state neither the scripture nor antiquity unto the end of the second century do know any thing of ; which i shall hereafter more fully manifest . neither was there any thing known then to be schisme or so esteemed , but a division falling out in some one of these churches ; which hapned for the most part , if not onely , by some of their teachers , falling into heresie and drawing away disciples after them , acts . . or by various opinions about their guides , cor. . . or the ambition of some in seeking the power and authority of office among them . to seek for any thing among those churches , wherein our present contest about schisme is concerned , is altogether in vain . there was then no such subordination of churches , of many unto one , as is now pleaded ; no such distinction of officers , into those who have a plenary and those who have a partiary power onely , in the rule of the church ; no church with a single officer over it , comprehending in a subjection unto its jurisdiction , a multitude of other churches ; no invention , no imposition of any orders , form● of prayer or ceremonies of worship not of divine institution were once thought of , and when any thing of that nature was first attempted , it caused great troubles amongst them . in a word , the things on the account of a non-compliance wherewithal we are vehemently charged with schisme , were then neither laid nor hatch'd , neither thought of , nor invented . to erect new kinds of churches , to introduce into them new orders , new rules , rites and ceremonies , to impose their observation on all churches , and all members of them , and to charge their dissent with the guilt of schisme , that schisme which is prohibited and condemned in the scripture , hath much of an assumed authority and severity in it , nothing of countenance from the scripture or primitive antiquity . but after that churches began to depart from this original constitution by the wayes and means before declared , every alteration produced a new supposition of church unity and peace , whereto every church of a new constitution layed claim ; new sorts of schisme were also coyned and framed : for there was a certain way found out and carried on in a mistery of iniquity , whereby those meek , holy , humble churches or societies of christs institution , who as such , had nothing to do with the things of the world , in power , authority , dignity , jurisdiction , or wealth , in some instances wherein they got the advantage one of another , became in all these things to equal kingdomes and principalities , yea one of them to claim a monarchy over the whole world. during the progression of this apostacy , church unity and schisme declined from their centre , and varied their state according unto the present interest of them that prevailed . whoever had got possession of the name of the church in a prevailing reputation , though the state of it was never so corrupt , made it bite and devour , all that disliked it , and would swear that submission unto them in all things , was church-unity , and to dissent from them was schisme . unto that state all the world know that things were come in the church of rome . howbeit what hath been disputed about or contended for , of power , priviledges , authority , preheminence , jurisdiction , catholicisme , wayes of worship , rule , and discipline , which the world is filled with such a noise about ; and in the dispute whereof so many various hypotheses are advanced ; that cannot be accommodated unto such christian congregations as we have described , are but the effects of the prudence or imprudence of men , and what it will prove the event will shew . things of this nature being once well understood , will deliver the world from innumerable fruitless , endless contests ; sovereign princes from all disturbance on the account of religion , and private persons from the fatal mistake of entrusting the eternal concernments of their souls , unto their relation unto one church , and not unto another ; i am not so vain as at this time to expect the reduction of christian religion unto its primitive power , purity , and simplicity ; nor do i reflect blame on them , who walk conscientiously in such a church state and order as they approve of , or suppose it the best they can attain unto ; onely i think it lawful for all christs disciples at all times , to yield obedience unto all his commands , and to abstain from being servants of men in what he hath not enjoyned . an answer to dr. stillingfleets book of the unreasonableness of separation , in defence of the vindication of non-conformists from the guilt of schisme . the preceding discourse was written for the most part , before the publishing of the treatise of the reverend dr. stillingfleet , entituled the vnreasonableness of separation . yet was it not so without a prospect , at least a probable conjecture , that something of the same kind and tendency with the doctors book , would be published in defence of the cause which he had undertaken . and i was not without hopes , that the whole of it might have been both finished and communicated unto publick view , before any thing farther were attempted against our cause , whereby many mistakes might have been prevented . for , as i was willing , yea very desirous if it were the will of god , that i might see before my departure out of this world , the cause of conformity , as things are now stated between us and the church of england , pleaded with judgment , moderation , and learning , with the best of those arguments whereby our principles or practises are opposed ; so considering on what hand that work was now like to fall , i thought , si pergania dextra , &c. and am of the same mind still . but my expectation being frustrate , of representing our whole cause truly stated , for the prevention of mistakes , by the coming out of this book against all sorts of nonconformists , i thought it convenient to publish this first part of what i had designed , and to annex unto it the ensuing defence of the vindication of non-conformists , from the charge of schisme . for although i do know that there is nothing material in the whole book of the vnreasonableness of sepaeration , but what is obviated or answered before hand , in the preceeding discourse ; so as that the principles and demonstrations of them contained therein may easily be applyed unto all the reasonings , exceptions , and pleas , in and of that book , to render them useless unto the end designed , which is to reinforce a charge of schisme against us ; yet i think it necessary to shew how unsuccessful , from the disadvantage of his cause , the doctor hath been in his laborious endeavour to stigmatize all protestant dissenters from the church of england , with the odious name of schismaticks . i have therefore altered nothing of what i had projected , either as to matter or method in this first part of the discourse designed on the whole subject of church affairs . for as i have not found either cause or reason from any thing in the doctors book to make the least change in what i had writt●n , so my principal design being the instruction and confirmation of them , who have no other interest in these things , but only to know and perform their own duty , i was not willing to give them the trouble of perpetual diversions from the matter in hand , which all controversial writings are subject unto . wherefore having premised some general considerations of things insisted on by the dr. of no great influence into the cause in hand , and vindicated one principle , a supposition whereof we rely upon , namely , the declension of the churches in the ages after the apostles , especially after the end of the second century , from the primitive institution of their state , rule , and order , in the preface ; i shall now proceed to consider and examine distinctly what is opposed unto the defence of our innocency as unto the guilt of schisme . but some things must be premised hereunto . as , . i shall not depart from the state of the question as laid down by our selves on our part , as unto our judgement of parochial churches , and our refraining from communion with them . great pains is taken to prove the several sorts of dissenters to be departed farther from the church of england then they will themselves allow , and on such principles as are disavowed by them . but no disputations can force our assent unto what we know to be contrary unto our principles and perswasions . . we do allow those parochial assemblies , which have a settled unblamable ministry among them , to be true churches , so far as they can pretend themselves so to be ; churches , whose original is from occasional cohabitation within precincts limited by the law of the land ; churches , without church-power to choose or ordain their officers , to provide for their own continuation , to admit or exclude members , or to reform at any time what is amiss among them ; churches , which are in all things under the rule of those who are set over them , by vertue of civil constitutions , forraign unto them , not submitted willingly unto by them , and such for the most part as whose offices and power , have not the least countenance given unto them from the scripture or the practice of the primitive churches ; such as are chancellours , commissaries , officials , and the like ; churches in which for the most part through a total neglect in evangelical discipline , there is a great degeneracy from the exercise of brotherly love , and the holiness of christian profession ; whatever can be ascribed unto such churches , we willingly allow unto them . . we do and shall abide by this principle , that communion in faith and love , with the administration of the same sacraments , is sufficient to preserve all christians from the guilt of schisme , although they cannot communicate together in some rites and rules of worship and order . as we will not admit of any presumed notions of schisme , and inferences from them , nor allow that any thing belongs thereunto , which is not contrary to gospel love , rules and precepts , in the observance of christs institutions ; so we affirm and shall maintain that men abiding in the principles of communion mentioned , walking peaceably among themselves , refraining communion with others , peaceably , wherein they dissent from them , ready to joyn with other churches in the same confession of faith , and in the defence of it , and to concur with them in promoting all the real ends of christian religion , not judging the church state of others , so as to renounce all communion with them , as condemning them to be no churches ; continuing in the occasional exercise of all duties of love towards them and their members , are unduely charged with with the guilt of schisme , to the disadvantage of the common interest of the protestant religion amongst us . . whereas there are two parts of the charge against us , the one for refraining from total communion with parochial assemblies , which what it is , and wherein it doth consist , hath been before declared ; the other for gathering ourselves into another church order in particular congregations as the reasons and grounds of the things themselves are distinct , so must they have a distinct consideration , and be examined distinctly and apart . these things being premised , i shall proceed to examine what the reverend doctor hath further offered , against our former vindication of the non-conformists from the charge of schisme , and i desire the reader to take notice , that we delight not in these contentions , that we desire nothing but mutual love and forbearance ; but we are compelled by all rules of scripture and natural equity , to abide in this defence of ourselves . for whereas we are charged with a crime , and that aggravated as one of the most heynous that men can incur the guilt of in this world , and to justifie men in severities against us ; being not in the least convinced in our consciences of any accessions thereunto , or of any guilt on the account of it , i suppose the doctor himself will not think it reasonable that we should altogether neglect the protection of our own innocency . in the method whereinto he hath cast his discourse , he begins with the reinforcement of his charge , against our refraining from total communion with parochial assemblies : if the reader will be pleased to take a reveiw of what is said in the preceding discourse unto this head of our charge in several chapters , he will easily perceive that either the reasonings of the doctor reach not the cause in hand , or are insufficient to justifie his intention , which i must say , though i am unwilling to repeat it , is by all ways and means , to load us with the guilt and disreputation of schisme . that which i first meet withal directly unto this purpose is , part . pag. . the forbearance of communion with the church of england in its parochial assemblies ( that is in the way and manner before described ) he opposeth with two arguments . the first respects those who allow occasional communion with parochial churches but will not comply with them in that which is constant and absolute . for he says , if the first be lawful , the latter is necessary , from the commands we have to preserve the peace and vnity of the church . and the not doing it , he says , is one of the provoking sins of the non-conformists ; but whether it be a sin or no is sub judice ; that it is provoking unto some is sufficiently evident . i shall not make this any part of my contest . those who have so expressed their charity ; as to give countenance unto this pretended advantage , will easily free themselves from the force of this inference . for it must be remembered that this constant total communion , doth not only include a conscientious observance of all things appointed to be done by the rules or canons in those assemblies , but a renunciation also of all other ways and means of edification by joint communion , as unlawful and evil. and it will be hard to prove that on a concession of the lawfulness of communion in some acts of divine worship , it will be necessary for men to oblige themselves unto total constant communion , with a renunciation and condemnation of all other ways and means of joint edification . it may also be lawful to do a thing with some respects and limitations , at some times , which it , may not be lawful to do absolutely and alwayes . it may be necessary from outward circumstances to do that sometimes which is lawful in itself , though not necessary from itself ; it can never be necessary to do that which is unlawful . of the first sort they esteem occasional communion , and the other of the latter . some time is spent in taking off an exception unto this inference from the practise of our saviour , who had occasional communion with the jews in the temple and synagogues , which he proves to have been constant and perpetual , and not occasional only , and that he prescribed the same practise unto his disciples . but i think this labour might have been spared . for there is nothing more clear and certain , then that our lord jesus christ did joyn with the jews in the observance of gods institutions among them , on the one hand ; and on the other , that he never joyned with them in the observance of their own traditions and pharasaical impositions , but warned all his disciples to avoid them and refuse them , whose example we desire to follow ; for concerning all such observances in the church , he pronounced that sentence , every plant that my heavenly father hath not planted shall be rooted up . but the doctor proceeds unto a second argument pag. , to the same purpose , from , as he calls it , the particular force of that text , phil. . . as far as we have already attained let us walk by the same rule , mind the same things . this is the text which gave the first occasion unto this whole dispute ; the doctors intention is so indefensible from this place , that i thought however he might persist in the defence of the cause he had undertaken , he would have forborn from seeking comtenance unto it from these words of the apostle . but it is fallen out otherwise , and i am here in the first place called unto an account , for the exceptions i put in , unto his application of these words of the apostle , in my vindication of the non-conformists . i will spare the reader as much as is possible in the repetition of things formerly spoken , and the transcription of his words or my own , without prejudice unto the cause itself . after a reflection of some obscurity and intricacy on my discourse , he repeates my sense of the words according unto his apprehension under four heads ; about which i shall not contend , seeing whether he hath apprehended my mind aright or no , or expressed the whole of what i declared , belongs not unto the merit of the cause in hand . nor indeed do i yet know directly , what he judgeth this text doth prove , or what it is that he inferrs from it , though i know well enough what it is designed to give countenance unto , and what is the application that is made of it . and therefore he issues his whole dispute about it in this enquiry , how far the apostles rule hath an influence on this case . but whosoever shall come unto a sedate consideration of this text and context , without prejudice , without preconceived opinions , without interest in parties or causes , will judge it to be a matter of art to apply them unto the present controversie , as unto the imposition of an arbitrary rule of walking in churches , on all that are presumed to belong unto them . but to clear these things the doctor proposeth three things to be debated . . whether the apostle speaks of different opinions , or different practices . . whether the rule he gives be mutual forbearance . . how far the apostle's rule hath an influence into this case . the two first of these belong not at all unto the present argument , and the last is but faintly proposed and pursued , though it be the foundation of his whole fabrick . the reader , if he will put himself to so much trouble , as to compare my former discourse with what is here offered in answer or opposition unto it , he will easily see that nothing is pleaded , that may abate the force of what was insisted on ; for indeed the discourse on these things consists for the most part in diversions from the argument in hand , whereby an appearance is made of various arguings , and the proof of sundry things , which belong not unto the case in hand . without any long deductions , artificial insinuations , or diverting reasonings , without wresting the text or context , these things are plain and evident in them ; ( . ) a supposition of differences among believers , in and about opinions and practises , relating unto religion and the worship of god. so is at present between us and those of the church of england by whom we are opposed . ( . ) in this state , whilst these differences do continue , there is one common rule according unto which those who so dissent among themselves are to walk in the things wherein they are agreed . such is the rule of faith and love , which we all assent unto and are agreed in . ( . ) this rule cannot consist in a precise determination of the things in difference , with an authoritative prescription of vniformity in opinions and practise , because it is directed unto , upon a supposition of the continuation of those differences between believers . ( . ) that during the continuation of these differences , or different apprehensions and practices , whilst on all hands they use the means of coming unto the knowledge of the truth in all things , that they should walk in love , mutually forbearing one another , in those things wherein they differed . untill it be manifested that these things are not the design of the context , and to contain the sense of the words , they are not only useless unto the doctors design , but opposite unto it , and destructive of it . but nothing is here attempted unto that purpose . to draw any argument from these words applicable unto his design , it must be proved , ( . ) that besides the rule of faith , love and worship , given by divine institution and obligatory unto all the disciples of christ or all churches , in all times and ages , that the apostles gave a rule concerning outward rites , ceremonies , modes of worship , feasts and fastings , ecclesiastical government , liturgies , and the like , unto which all believers ought to conform , on the penalty of being esteemed schismaticks , and dealt withal accordingly . for this only is that wherein we are concerned . ( . ) that because the apostles made such a rule , ( which we know not what it is , or what is become of it ) that the guides of the church ( and that in such a church state as the apostles knew nothing of ) have power to frame such a rule as that described , and to impose the observation of it on all believers , on the penalties before mentioned . it is manifest that no advantage unto the cause of imposition and uniformity as it is stated at present can be taken from these words of the apostle , unless these two things be contained in them . but that either of them are so , our author doth not say , nor go about to prove , in his large discourse on this place . i might therefore forbear any farther examination of it , without the least disadvantage unto our cause . but that i may not seem to wave the consideration of any thing that is pretended material , i shall enquire into the particulars of it . he proceeds therefore to answer his own quaries , which he judged conducing unto his purpose . the first of them is , whether the apostle speakes of different principles or of different practises . and i find nothing in the discourse ensuing , that hath the least respect unto this enquiry , until towards , the close of it , where he grants that different apprehensions are intended , such as were accompanied with different practices ; but in order hereunto he gives us a large account of the scope of the place , and design of the apostle in it . the substance of it is ; that the apostle treates concerning judaical seducers ; that the things in difference , were the different apprehensions of men about the law , its ceremonies and worship , with the continuation of them , and the different practises that ensued thereon . be it so ; what is our or his concernment herein ? for it is most certain the apostle designed not the imposition of these things on the churches of the gentiles , nor did urge them unto an uniformity in them , but declared their liberty from any obligation unto them , and advised them to stand fast in that liberty , whatever others did practise themselves or endeavour to impose on them . what this conduceth unto his purpose i cannot understand . but on the occasion of that expression , being otherwise minded , he demands , what sense can dr. o. here put upon the being otherwise minded ; otherwise then what ? as many as be perfect be thus minded , to pursue your main end ; but if any be otherwise minded ; did any think they ought not to mind chiefly their great end ; that is incredible . therefore the apostle must be understood of somewhat about which there were then very different apprehensions ; and that it is certain there were , about the law , among christian churches . neither do i well understand these things , or what is intended in them . for , ( . ) i never gave occasion to him or any else to think , that i would affix such a sense unto the apostles words , as if they gave an allowance to men to be otherwise minded , as unto the pursuit of their main end , of living to god in faith and love , with mutual peace among themselves . ( . ) what then do i intend , by being otherwise minded ; even the same that he doth , and nothing else , namely , different apprehensions about some things in religion , and particularly those concerning the law and its ceremonies . for , ( . ) let it be supposed that the apostle in particular intends dissentions about the law , and the observance of its institutions , yet he doth not determine the case from the especial circumstances of that difference , so adjudging the truth unto one of the parties at variance ; but from a general rule how the disciples of christ ought to deport themselves towards one another , during the continuation of such differences . but , ( . ) the truth is , the apostle hath dismissed the case proposed in the beginning of the chapter ; ver . . , , &c. and upon the occasion of his expression of his own voluntary relinquishment and renunciation of all the priviledges which the jews boasted in , and of his attainments thereon in the misteries of the gospel ; ver . , , . he gives a general direction for the walking of all christians , in the several degrees and measures of their attainments in the same kind . and herein he supposeth two things . ( . ) that there were things , all the fundamental doctrines of the gospel concerning the person , offices and grace of christ , which they had all in common attained unto . whereunto we have already attained ; wee , all of us in general . ( . ) that in some things there were different apprehensions and practises amongst them , which hindered not their agreement in what they had attained ; if any one be otherwise minded ; one than another . we that are perfect and those which are weak , let us walk by the same rule . wherefore although i cannot discern how any thing in this discourse hath the least influence into the case in hand , yet to give a little more light unto the context , and to evidence its unserviceableness unto the doctors intention , i shall give a brief account of the judaical teachers of those days . the jews were by this time distributed into three sorts ; ( . ) such as being obdurate in their unbelief and rejection of the person of christ , opposed , persecuted and blasphemed the gospel in all places . thus was it with the generality of the nation . and the teachers of this sort advanced the excellency , necessity , and usefulness of the law , in contradiction unto christ and the gospel . these the apostle describes , thes. . , , . the jews ; who both killed the lord jesus , and their own prophets , and have persecuted us , and they please not god , and are contrary unto all men , forbidding us to speak unto the gentiles that they might be saved , to fill up their sins alway , for the wrath is come upon them unto the uttermost . ( . ) such as professing faith in christ jesus and obedience unto the gospel , yet were of the mind that the whole law of moses , was not only to be continued and observed among the jews , but also that it was to be imposed on the gentiles who were converted unto the faith. they thought the gospel did not erect a new church state with a new kind of worship , but only was a peculiar way of proselyting men into judaisme ; against which the apostle disputes in his epistle unto the hebrews , especially in the th . and th . chapters . the teachers of this sort greatly troubled the churches , even after the declaration of the mind of the holy ghost in these things , by the apostles ; act. . those who continued obstinate in this perswasion , became afterwards to be ebionites and nazarenes , as they were called , wholly forsaking the christian church of the gentiles . these were generally of the sect of the pharisees , and seem to be the least sort of the three ; for , ( . ) there were others , who acquiescing in the liberty of the gentiles , declared by the apostles , act. . yet judged themselves and all other circumcised jews , obliged unto the observation of the law and its institutions . these legal observances were of two sorts ; ( . ) such as were confined and limited unto the temple , and unto the land of canaan ; and ( . ) such as might be observed any where among the nations ; they acted accordingly . those who lived at jerusalem adhered unto the temple worship , the whole church these did so . their judgement in these things is declared , acts . . . thou seest brother , how many thousands of the jews there are which believe , and they are all zealous of the law ; and they are informed of thee , that thou teachest all the jews which are among the gentiles , to forsake moses , saying , that they ought not to circumcise their children , neither to walk after the customes . they were not at all offended with paul , that he did not impose the law on the gentiles ( ver . . ) but only that ( as they had been informed ) he taught the jews to forsake the law , and to reject all the institutions of it . this they thought unlawful for them . and this they spake principally with respect unto the temple service , as appears by the advice given unto paul on this occasion , ver . , . those who lived amongst the gentiles , knew that there was no obligation on them , unto the sacrifices and especial duties of the temple ; but continued only in the observance of such rites and institutions , about meats , washings , days , new moons , sabbaths , and the like , which the gentiles were freed from . hence there were two sorts of churches in those days ( if not three ) in separation more or less from the apostate church of the unbelieving jews , which yet was not finally taken away . ( . ) the church of hierusalem and those churches of judea which were of the same mind and communion with them . these continued in the observance of all the law , and of the services of the temple , being allowed them by the apostles . ( . ) those of the jews , who lived in the nations , and observed all the rites of the law , which were not confined unto the land of canaan . and ( . ) the churches of the gentiles which observed none of these things , forbearing only their liberty in one or two instances , not to give the other offence . some differences and disputes happened sometimes about these things and the practise of them , whereon peter himself fell into a mistake , gal. . . and there seemes to have been great disputes about them at rome , chap. . yea it is judged that according unto their different apprehensions of these things , there were two churches at rome , one of the circumcision , the other of the gentiles , walking in distinct communion each by themselves . however the different rule , of this kind that was between the churches of hierusalem and antioch is sufficiently declared , acts . the one church continuing zealous of the law , and the other rejoyced for the consolation of being delivered from it ; ver . . yet was there no schisme between these churches , but a constant communion in faith and love. such differences in opinions and practises were not yet formed into an interest , obliging men to condemn them as schismaticks , who differ from them . for not to speak of what orders and rules for decency , particular churches may make by common consent among themselves , to make the observation of arbitrary institutions , not prescribed in the scripture , upon many churches , to be the rule of communion in them and between them , which whosoever observe not , are to be esteemed guilty of schisme , which victor , bishop of rome first attempted , is contrary to the rules of the scripture , to the principles of christian faith , love , and liberty , to the example of the apostles , hath no countenance given unto it in the primitive churches , and will certainly make our differences endless . i judge that in the beginning of the chapter the apostle intends those of the first sort , and that as well because he calls them dogs and the concision , which answers unto the account he gives of them , thes. . , ; as also because he speaks of them as those who advanced the pretended priviledges of judaisme , absolutely against christ , the gospel , and the righteousness of god revealed therein . hereon in opposition unto them , he declares that they had nothing to boast of , but what he himself had a right unto as well as they , and which he had voluntarily relinquished and renounced for christ and the gospel , wherein he testifies what he had attained . if any one do judge , that he intend those of the second sort , i will not contend about it , because of the severity of expression which he useth concerning them , gal. . . but discharging the consideration of them , the direction in this place concerns those of the third sort only , answering unto that which was prescribed and followed by the apostles in all places , namely , that there should be mutual forbearance , in some difference of practise between them and the gentile believers . his second enquiry , pag. , is , whether the rule which the apostle lays down , be only a rule of mutual forbearance . i do not find that i said any where that it was only a rule of mutual forbearance , but that the words of the apostle do enjoyn a mutual forbearance among those who are differently minded ; pag. . and i must here say , which i desire to do without offence , that there is no need of any farther answer unto that part of the doctors discourse , but a transcription of that which he pretends to oppose ; for what is spoken unto that end , consists in a perpetual diversion from the argument in hand . i did not before precisely determine , what was the rule which the apostle doth intend ; only proved sufficiently , that it was not such a rule as is pleaded for by the doctor . but the meaning of the phrase and expression is plain enough ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it is directly used once more by the apostle ; gal. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as many as walk according to this rule ; and what rule is that ? namely , what as unto the substance of it he lays down in the words foregoing , ver . , . god forbid that i should glory save in the cross of our lord jesus christ ; for in christ jesus neither circumcision availeth any thing , nor vncircumcision , but a new creature ; and as many as walk according unto this rule , that is , the rule of faith in christ alone for justification and sanctification , without trusting unto or resting on any of those things which were in difference among them . the places , in scope , design , and manner of expression , are parallel . for this is plainly , that which he pleads for in this context ; namely , that justification and sanctification are to be obtained alone through christ and faith in him by the gospel , without the least aid and assistance from the things that were in difference among them . wherefore not farther to contend in so plain a matter , the rule here intended by the apostle , is no book of canons , but the analogy of faith , or the rule of faith in christ as declared in the gospel , in opposition unto all other ways and means of justification , sanctification and salvation , which we ought to walk in a compliance withal , and that with love and forbearance towards them that in things not corruptive or destructive of this rule , do differ from us . but , saith our author , the sense according to dr. o. is this ; that those who are agreed in the substantials of religion , should go on and do their duty , without regarding lesser differences : abate that expression , of , without regarding lesser differences , which is not mine , and supply in the room of it , mutually forbearing each other in lesser differences ; and be it so that it is my sense ; at first veiw it looks as like the sense of the apostle as any man need desire . but , saith the doctor , this sense is uncertain , because it sets no bounds to differences , and supposeth the continuance of such differences among them , which he designed to prevent , by perswading them so often in this epistle to be of one mind . besides the differences then on foot , were none of the smaller differences of opinions , but that which they differed about , was urged on the one hand as necessary to salvation , and opposed on the other as pernicious and destructive unto it . and again , pag. . let dr. o. name any other smaller differences of opinions which might be an occasion of the apostle's giving such a rule of mutual forbearance . i answer briefly , ( . ) the sense is very certain because it gives the due bounds unto the differences supposed ; namely , such as concern not the substantials of religion . ( . ) it doth suppose the continuance of these differe●ces , because the apostle doth suppose the same ; if any one be yet otherwise minded ; which hinders no kind of endeavours to compose or remove them . ( . ) the differences intended were not those between them who imposed the observation of the law on the gentiles as necessary unto salvation , and those by whom they were opposed ; for the apostle gives no such rules as this , in that case . ( . ) i do expresly assign those lesser differences which the direction here , is applicable unto ; namely , those between the blind sort of jews mentioned before , and the gentile believers ; which the apostle states and applies the same rule unto ; rom. . what remaines in answer unto this second enquiry , doth proceed on mistaken suppositions . and concerns not the case under consideration . pag. . he proceeds unto his last enquiry which indeed is alone pertinent unto his purpose ; namely , how this rule hath an influence on our case . what this rule is , concerning which this enquiry is made , he doth not declare . either the precise signification of the rule in this place , or the direction given with respect unto that rule , may be intended ; that is , the general rule of our walking in our profession of the gospel , or the especial rule given by the apostle with respect thereunto , in the case under consideration , may be so intended . if by the rule in the first sense , he understands a rule , canon , or command , establishing a church state , with rites and modes of worship , with ceremonies , orders , and government , no where appointed in the scripture or of divine revelation , it is openly evident that there was no such rule then , that no such is here intended ; but that only whereunto the grace of the gospel in mercy and peace is annexed , as gal. . . which is not such a rule . if he intend by it , a direction , that where there are different apprehensions in matters of less importance , not breaking in on the analogy of faith , accompanied with different practises , so far as they are necessary from those different apprehensions , the major part of those among whom the differences are , should compel the minor , to forbear their practise according unto their apprehensions , and comply with them in all things , on all sorts of penalties , if they refuse so to do , it will be hard to find such a direction in these words . yet this must be the rule , and this the direction ●hat can give any countenance unto the doctor 's cause . but if by this rule , the analogie of faith , as before described , be intended , and the direction be to walk according to it , with mutual forbearance and love , as unto things of lesser moment , then this rule hath little advantagious influence into it . but then saith the doctor ; so far as men agree they are bound to joyn together , as to opinion or communion ; i grant it ( though it be not proved from this place ) where such a communion is required of them regularly , and in a way of duty . and ( ) saith he , that the best christians are bound to unite with others though of lower attainments , and to keep within the same rule ; no doubt ; howbeit the apostle speaks of no such things in this place but only that we should all walk , according unto the same rule , in what we have all attained . yea but ( ) this rule takes in all such orders , which are lawful and judged necessary to hold the members of a christian society together ; what rule doth this ? who shall appoint the orders intended ? who shall judge of their necessity ? are they of the institution of christ or his apostles ? are they determined to be necessary in the scripture , the rule of faith ? if so , we are agreed ; but if by these orders he intends such as men do or may at any time , under pretence of church authority invent and impose as necessary , making alterations in the original state and rule of the ch●rch , as also in its worship and discipline , it will be strange to me , if he can find them out , either in the rule here mentioned , or the dir●●tion given with reference unto it ; seeing such a practice seems to be plainly condemned in the words th●●selves . and it is known that this pretended power of rule or canon making for the unity of the church was that which at length ruined all churches in their state , order , and worship ; if such a ruine be acknowledged to have befallen them in the roman apostasie . he therefore objects out of my discourse , pag. . let the apostles rule be produced with any probability of proof to be his , and we are all ready to subscribe and conform unto it . to which he replies ; this is the apostles rule to go as far as they can , and if they can go no farther , to sit down quietly and wait for further instruction , and not to break the peace of the church , upon present dissatisfaction , nor to gather new churches out of others , upon supposition of higher attainments . answ. . upon a supposition that those who make and impose these new unscriptual orders , are the church , and that as the church they have authority so to make and impose them ; if this be not the rule of the apostle , i believe some men judge it ought so to have been . but . the apostle's rule is not , that we should go as far as we can , as though there were any thing of dispute and difficulty in the matter ; but that so far as we have attained we should walk according to the same rule . . he doth not intimate any thing about breaking the peace of the church , but only what would do so ; by an imposition on one another , in differences of lesser moment , whilst the general rule of faith and love is attended unto . . to be quiet and wait for further instruction , is the direction given unto both parties , whilst the differences did continue between them ; and that in opposition unto mutual impositions . . a church that is really so , or so esteemed , may break the peace with its own members , and others , as well as they with it ; and where the fault is , must be determined by the causes of what is done . . for what is added about gathering of churches , it shall be considered in its proper place . but as unto the application of these things unto the present case , there lies in the bottom of them , such an unproved presumption of their being the church , that is , according unto divine institution ( for in their being so in any other sense we are not concerned ) of their church power and authority , by whom such orders and rules are made as we can by no means admit of . i can more warrantably give this as the apostles rule , than that of our author ; what you have attained unto in the knowledge of the doctrine and misteries of the gospel , walk together in holy communion of faith and love ; but take heed that you multiply not new causes of divisions and differences by inventing and imposing new orders in divine worship , or the rule of the church , casting them out , who agree with you in all things of divine revelation and institution . he adds from my words ; if the rule reach our case , it must be such as requires things to be observed , as were never divinely appointed , as national churches , ceremonies and modes of worship ; to which he replies ; and so this rule doth in order unto peace , require the observation of such things , which although they be not particularly commanded of god , yet are enjoyned by lawful authority , provided that they be not unlawful in themselves , nor repugnant unto the word of god. answ. . let the reader if he please , consult the place whence these words are taken in my discourse , and he will find this evasion obviated . . what is intended by this rule ? is it the rule given by the apostle ? who that reads the words can possibly pretend unto any such conception of their meaning ? if he understand a rule of his own , i know not what it may or may not include . . i deny , and shall for ever deny , that the rule here intended by the apostle doth give the least countenance unto the invention and imposition of things not divinely instituted , not prescribed , not commanded in the word , on the pretence that those who so invent and impose them , judged them lawful , and that they have authority so to do . he objects again unto himself out of my discourse , that the apostles never gave any such rules themselves about outward modes of worship with ceremonies , feasts , fasts , liturgies , &c. whereunto he replies ; what then ? i say then , . it had been happy for christians and christian religion if those who pretended to be their successors , had followed their example , and made no such rules at all ; that they would not have thought themselves wiser than they , or more careful for the good of the church , or better acquainted with the mind of christ in these things then they were . for that multiplication of rules , laws , canons , about the things mentioned , and others of an alike nature , which the apostles never gave any example of , or encouragement unto , which afterwards ensued , hath been a principal means of altering the state of the church from its original institution , of corrupting its worship , administring occasion unto scandal and endless strifes . . if the apostles gave no such rules themselves , it may be concluded safely , that it was because in their judgement , no such rule was to be given . other reason hereof cannot be assigned , for if it might have been done , according to the mind of christ , and by vertue of the commission which they had from him , innumerable evils might have been prevnted , by the doing of it . they foresaw what differences would arise in the church , what divisions , the darkness and corrupt lusts of men would cast them into , about such things as these , and probably knew much whereunto the mistery of iniquity tended ; yet would they not appoint any arbitrary rules about things not ordained by our lord jesus christ , which might have given some bounds unto the inclinations of men , in making and multiplying rules of their own , unto the ruine of the church . . then i say , we beg the pardon of all who concern themselves herein , that we scruple the complying with such rules , in religion and the worship of god , as the apostles thought not meet to appoint or ordain . but he addes , it is sufficient that they gave this general rule , that all lawful things are to be done for the churches peace . answ. what is to be done for the churches peace we shall afterwards consider . to be done , is intended of acts of religion in the worship of god. i say then , the apostles never gave any such rule , as that pretended . the rule they gave was that all things which christ hath commanded , were to be done and observed , and for the doing of any thing else , they gave no rule . especially they gave not such a large rule as this , that might serve the turn and interest of the worst of men , in imposing on the church , whatever they esteemed lawful , as ( not by vertue of any rule of the apostles , but in an open rejection of all they gave ) it afterwards fell out in the church . this is a rule , which would do the work to the purpose of all that have the reputation of governours in the church , be it the pope , or who it will. for they are themselves the sole judges of what is lawful ; the people , as it is pretended , understand nothing of these things . whatever therefore they have a mind to introduce into the worship of god , and to impose on the practice of men therein , is to be done by vertue of this apostolical rule , for the churches peace , provided they judge it lawful ; and surely no pope was ever yet so stark mad , as to impose things in religion , which he himself judged unlawful . besides , things may be lawful in themselves , that is , morally , which yet , it is not lawful to introduce into the worship of god , because not expedient , nor for edification ; yea things may be lawful to be done sometimes , on some occasions , in the worship of god , which yet , it would be unlawful to impose by vertue of a general binding rule for all times and seasons . instances may be multiplied in each kind . therefore i say the apostles never gave this rule ; they opened no such door unto arbitrary imposition ; they laid no such yoke on the necks of the disciples , which might prove heavier , and did so , then that of the jewish ceremonies which they had taken away ; namely , that they were to do and observe all that should by their rulers be imposed on them as lawful in their judgement . this soveraignity over their consciences was reserved by the apostles unto the authority of christ alone , and their obedience was required by them , only unto his commands . this is that which i see some would be at . to presume themselves to be the church , at least the only rulers and governours of it . to assume to themselves alone the judgement of what is lawful , and what is unlawful to be observed in the worship of god. to avow a power to impose what they please on all churches , pretended to be under their command , so that they judge it lawful , be it never so useless or trifling , if it hath no other end but to be an instance of their authority , and then assert that all christian people must without further examination submit quietly unto this state of things , and comply with it , unless they will be esteemed damned schismaticks . but it is too late to advance such principles a second time . he addes from my paper or as my sense , the apostles gave rules inconsistent with any determining rule , ( viz. ) of mutual forbearance ; rom. . but then , saith he , the meaning must be , that whatever differences happen among christians , there must be no determination either way : but this is direstly contrary to the decree of the apostles at hierusalem , upon the difference that happened in the christian churches . but they are not my words which he reports . i said not , that the apostles gave rules inconsistent with any determining rule ; but with such a rule , and the imposition of the things contained in it , on the practise of men , in things not determined ( that is whilst differences about them do continue ) as he contends for . and ( . ) notwithstanding this rule of forbearance given by the apostle expresly , rom. . yet as unto the right and truth in the things wherein men are at difference , every private believer , is to determine of them so far as he is able in his own mind , every one is to be fully perswaded in his own mind in such things , so far as his own practise is concerned . ( . ) the church wherein such differences do fall out , may doctrinally determine of the truth in them , as it is the ground and pillar of truth ; supposing them to be of such weight , as that the edification of the church is concerned in them . for otherwise there is no need of any such determination , but every one may be left unto his own liberty . there are differences at this day in the church of england , in doctrine , and practice , some of them , in my judgement of more importance , then those between the same church and us ; yet it doth not think it necessary to make any determination of them , no not doctrinally . ( . ) if the church wherein such differences fall out be not able in and of it self to make a doctrinal determination of such differences , they may and ought to crave the counsel and advice of other churches , with whom they walk in communion in faith and love. and so it was in the case whereof an account is given us ; act. . the determination or decree there made concerning the necessary observance of the jewish rites by the gentiles converted unto the faith , by the apostles , elders and brethren , under the guidance of the holy ghost as his mind was revealed in the scripture , gives not the least countenance unto the making and imposing such a rule on all churches and their members as is contended for . for ( . ) it was only a doctrinal determination , without imposition on the practise of any . ( . ) it was a determination against impositions directly . and whereas it is said , that it was a determination contrary to the judgment of the imposers , which shews , that the rule of forbearance where conscience is alledged both ways , is no standing rule ; i grant that it was contrary to the judgment of the imposers , but imposed nothing on them , nor was their practice concerned in that erronious judgement . they were not required to do any thing contrary to their own judgment ; and the not doing whereof did reflect on their own consciences . wherefore the whole rule given by the apostle and the whole determination made , is that no impositions be made on the consciences or practice of the disciples of christ , in things relating to his worship , but what were necessary by vertue of divine institution . they added hereunto , that the gentiles enjoying this liberty , ought to use it without offence ; and were at liberty by vertue of it , to forbear such things , as wherein they had , or thought they had a natural liberty , in case they gave offence by the use of them . and the apostles who knew the state of things , in the minds of the jews , and all other circumstances give an instance in the things which at that season , were to be so forborn . and whereas this determination was not absolute and obligatory on the whole case , unto all churches , namely , whether the mosaical law were to be observed among christians , but some churches were left unto their own judgement and practise , who esteemed it to be still in force , as the churches of the jews , and others left unto their own liberty and practise also , who judged it not to oblige them , both sides or parties being bound to continue . communion among them in faith and love , there is herein a perpetual establishment of the rule of mutual forbearance in such cases ; nothing being condemned but impositions on one another ; nothing commended but an abstinence from the use of liberty in the case of scandal or offence . i had therefore reason to say , that the false apostles were the only imposers , that is , of things not necessary by vertue of any divine institution . and if the author insinuate , that the true apostles were such imposers also , because of the determination they made of this difference , he will fail in his proof of it . it is true they imposed on , or charged the consciences of men , with the observance of all the institutions and commands of christ , but of other things none at all . the last things which he endeavours an answer unto on this occasion lies in those words . the jewish christians were left unto their own liberty , provided they did not impose on others ; and the dissenters at this day desire no more then the gentile church did ( viz. ) not to be imposed on to observe those things which they are not satisfied it is the mind of christ , should be imposed on them . so is my sense , in the places referred unto , reported , nor shall i contend about it , so as that the last clause be change ; for my words are not , they are not satisfied it is the mind of christ , that they should be imposed on them ; but they were not satisfied it is the mind of christ they should observe . this respects the things themselves , the other only their imposition . and one reason against the imposition opposed , is that the things themselves imposed , are such as the lord christ would not have us observe ; because not appointed by himself . but hereunto he answers two things . . that it was agreed by all the governours of the christian church , that the jewish christians should be left unto their own liberty out of respect unto the law of moses , and out of regard unto the peace of the christian church , which otherwise might have been extremely hazarded . but ( . ) the governours of the christian church which made the determination insisted on , were the apostles themselves . ( . ) there was no such determination made , that the jews should be left unto their own liberty in this matter ; but there was only a connivance at their inclination to bear their old yoke for a season , the determination was onely on the other hand , that no imposition of it should be made on the gentiles . ( . ) the determination it self was no act of church government or power , but a doctrinal declaration of the mind of the holy ghost . ( . ) it is well that church governours , once judged that impositions in things not necessary , were to be forborn for the sake of the peace of the church ; others i hope may in due time be of the same mind . . he says , the false apostles imposing on the gentile christians had two circumstances in it , which extreamly alter their case from that of our dissenters ; for , ( . ) they were none of their lawful governours , but went about as seducers , drawing away the disciples of the apostles from them . it seems then , ( . ) that those who are lawful governours , or pretend themselves so to be , may impose what they please without controul , as they did in the papacy , and the councils of it . but ( . ) their imposition was meerly doctrinal , wherein there was no pretence of any act of government or governing power ; which made it less grievous , then that which the dissenters have suffered under . were things no otherwise imposed on us , we should bear them more easily . ( . ) saith he , they imposed the jewish rites as necessary to salvation , and not meerly as indifferent things ; and the truth is , so long as they judged them so to be , they are more to be excused in their doctrinal impositions of them , then others are , who by an act of government fortified with i know not how many penalties , do impose things which themselves esteem indifferent ; and those on whom they are imposed , do judge to be unlawful . whereas he addes that he hath considered all things that are material in discourse which seem to take off the force of the argument drawn from this text ; i am not of his mind , nor i believe will any indifferent person be so , who shall compare what i wrote therein , with his exceptions against it ; though i acknowledge it is no easie thing to discover wherein the force of the pretended argument doth lye ; that , we must walk according unto the same rule , in what we have attained ; that wherein we differ , we must wait on god for teaching and instruction ; that , the apostles , elders and brethren at hierusalem , determined from the scriptures , or the mind of the holy ghost therein , that the jewish ceremonies should not be imposed on the gentile churches and beleivers ; and that thereon those churches continued in communion with each other , who did , and did not observe those ceremonies , are the only principles which in truth the doctor hath to proceed upon . to infer from these principles and propositions , that there is a national church of divine institution , for what is not so , hath no church power properly so called ; the nature of its power , being determined by the authority of its institution or erection ; that this church hath power in its governours and rulers , to invent new orders , ceremonies and rites of worship , new canons for the observation of sundry things in the rule of the church and worship of god , which have no spring nor cause but their own invention and prescription , and is authorized to impose the observation of them on all particular churches and believers who never gave their consent unto their invention or prescription ; and hereon to declare them all to be wicked schismaticks , who yield not full obedience unto them in these things , it requires a great deal of art and skil , in the mannagers of the argument . sect . ii. part . sect. . pag. . our author proceeds to renew his charge of schisme or sinful separation against those , who though they agree with us , saith he , in the substantials of religion , yet deny any communion with our church to be lawful . but apprehending that the state of the question here insinuated , will not be admitted , and that it would be difficult to find them out , who deny any communion with the church of england to be lawful ; he addes that he doth not speak of any improper acts of communion , which dr. o. calls communion in faith and love ; which they allow to the church of england . but why the acts hereof are called improper acts of communion , i know not . add unto faith and love , the administration of the same sacraments , with common advice in things of common concernment , and it is all the communion that the true churches of christ have among themselves in the whole world. yea this church communion is such , as that ( . ) where it is not , there is no evangelical communion at all . whatever acts of worship or church order men may agree in the practise of , if the foundation of that agreement be not laid in a joint communion in faith and love , they are neither accepted with god , nor profitable unto the souls of men . for ( . ) these are the things , namely , faith and love , which enliven all joint duties of church order and worship , are the life and soul of it ; and how they should be only improperly that , which they alone make other things to be properly , i cannot understand . ( . ) where there is no defect in these things , namely , in faith and love , the charge of schisme on dissenting in things of lesser moment , is altogether unreasonable . it is to be desired , that an overweening of our differences , make us not overlook the things wherein we are agreed . this is one of the greatest evils that attend this controversie . men are forced by their interest , to lay more weight on a few outward rites and ceremonies , which the world and the church might well have spared , had they not come into the minds of some men , none know how , than upon the most important graces and duties of the gospel . hence communion in faith and love , is scarce esteemed worth taking up in the streets , in comparison of vniformity in rites and ceremonies . let men be as void of , and remote from true gospel faith and love as is imaginable ; yet if they comply quietly with , and have a little zeal for those outward things , they are to be approved of , as very orderly members of the church . and whatever evidences on the other hand , any can or do give of their communion in faith and love , with all that are of that communion , yet if they cannot in conscience comply in the observance of those outward things mentioned , they are to be judged schismaticks , and breakers of the churches unity ; whereas no part of the churches unity doth or ever did consist in them . in his procedure hereon , our author seemes to embrace occasions of contending , seeking for advantages therein , in things not belonging unto the merit of the cause , which i thought was beneath him . from my concession that some at least of our parochial churches are true churches ; he asks , in what sense ? are they churches rightly constituted , with whom they may joyn in communion as members ; i think it is somewhat too late now after all this dispute about the reasons of refraining from their communion , and his severe charges of schisme upon us for our so doing , to make this enquiry ; wherefore he answers himself , no , but his meaning is , saith he , that they are not guilty of any such heynous errors in doctrine , or idolatrous practise in worship , as should utterly deprive them of the being and nature of churches , which i suppose are my words . but then comes in the advantage ; doth , saith he , this kindness belong only unto some of our parochial churches ? i had thought that every parochial church was true or false according unto its frame and constitution , which among us , supposeth the owning the doctrine and worship established in the church of england . i answer briefly ; it is true , every church is true or false according unto its original frame and constitution . this frame and constitution of churches , if it proceed from , and depend upon the institution of christ , it is true and approveable . if it depend only on a national establishment of doctrine and worship , i know not well what to say unto it . but let any of these parochial churches be so constituted , as to answer the legal establishment in the land , yet if the generality of their members are openly wicked in their lives , and they have no lawful or sufficient ministry , we cannot acknowledge them for true churches . some other things of the like nature do ensue , but i shall not insist on them . he gathers up in the next place , the titles of the causes alledged , for our refraining communion with those parochial assemblies , which he calls our separation from them . and hereon he enquires whether these reasons be a ground for a separation from a church , wherein it is confessed there are no heynous errors in doctrine , or idolatrous practise in worship , that is , as he before cited my words , as should utterly deprive them of the being and nature of churches . and it they be not , then , saith he , such a separation may be a formal schisme , because they set up other churches of their own . the rule before laid down that all things lawful are to be done for the churches peace , taking in the supposition on which it proceeds , is as sufficient to establish church tyranny , as any principle made use of by the church of rome , notwithstanding its plausible appearance . and that here insinuated of the vnlawfulness of separation from any church in the world , ( for that which hath pernicious errors in doctrine , and idolatry in worship , destroying its being , is no church at all ) is as good security unto churches , in an obstinate refusal of reformation , when the souls of the people are ruined amongst them for the want of it , as they need desire . and i confess i suspect such principles as are evidently suited unto the security of the corrupt interests of any sort of men. i say therefore , ( . ) that though a church , or that which pretends itself on any grounds so to be , do not profess any heynous errour in doctrine , nor be guilty of idolatrous practise in worship , destroying its nature and being , yet there may be sufficient reasons to refrain from its communion in church order and worship , and to joyn in or with other churches for edification : that is , that where such a church is not capable of reformation , or is obstinate in a resolution not to reform itself , under the utmost necessity thereof ; it is lawful for all or any of its members , to reform themselves , according to the mind of christ , and commands of the gospel . ( . ) that where men are no otherwise members of any church , but by an inevitable necessity , and outward penal laws , preventing their own choice , and any act of obedience unto christ in their joyning with such churches , the case is different from theirs , whose relation unto any church , is founded in their own voluntary choice , as submitting themselves unto the laws , institution , and rule of christ in that church ; which we shall make use of afterwards . ( . ) the doctor might have done well to have stated the true nature of schisme , and the formal reason of it , before he had charged a formal schisme , on a supposition of some outward acts only . ( . ) what is our judgment concerning parochial assemblies ; how far we separate from them , or refrain communion with them , what are the reasons whereon we do so , hath been now fully declared , and thereunto we must appeal on all occasions ; for we cannot acquiesce in what is unduely imposed on us , either as unto principles or practise . to shew , as he saith , the insufficiency of our cause of separation , he will take this way , namely , to shew the great absurdities that follow on the allowance of them ; and addes , these five especially i shall insist upon ; . that it weakens the cause of reformation . . that it hinders all vnion between the protestant churches . . that it justifies the antient schismes , which have been always condemned by the christian church . . that it makes separation endless . . that it is contrary to the obligation that lies on all christians to preserve the peace and vnity of the church . now as i shall consider what he offers on these several heads , and his application of it unto the case in hand , so i shall confirm the reasons already given of our separation ( if it must be so called ) from parochial assemblies , with these five considerations . . that they strengthen the cause of reformation . . that they open a way to vnion between all protestant churches . . that they give the just grounds of condemning the antient schismes that ever any christian church did justly condemn . . that they give due bounds unto s●paration . . that they absolutely comply with all the commands of the scripture for the preservation of the peace and vnity of the church . i shall begin with the consideration of the absurdities , charged by him on our principles and practise . the first of them is , that it weakens the cause of the reformation . this he proves by long quotations out of some french divines . we are not to expect that they should speak unto our cause or make any determination in it , seeing to the principal of them , it was unknown . but they say that which is contrary unto our principles ; so they may do , and yet this not weaken the cause of the reformation . for it is known that they say somewhat also , that is contrary to the principles of our episcopal brethren , for which one of them is sufficiently reviled ; but yet the cause of reformation is not weakened thereby . the first testimony produced is that of calvin ; a large discourse he hath ( institut . lib. . cap. . ) against causeless separations from a true church ; and by whom are they not condemned ? no determination of the case in hand , can be thence derived ; nor are the grounds of our refraining communion with parochial assemblies , the same , with those which he condemns as insufficient for a total separation ; nor is the separation he opposed in those days , which was absolute and total , with a condemnation of the churches from which it was made , of the same nature with that wherewith we are charged , at least not with what we own and allow . he gives the notes of a true church to be , the pure preaching of the word , and the administration of the sacraments according unto christs institution . where these are he allows a true church to be , not only without diocesan episcopacy , but in a form , and under a rule opposite unto it , and inconsistent with it . and if he did at all speak to our case , as he doth not , nor unto any of the grounds of it , why should we be pressed with his authority on the one hand more then others from whom he differed also on the other . besides there is a great deal more belongs unto the pure preaching of the word , and the administration of the sacraments according unto christs institution , then some seem to apprehend . they may , they ought to be so explained , as that from the consideration of them , we may justifie our whole cause . both these may be wanting in a church , which is not guilty of such heynous errors in doctrine , or idolatry in worship , as should overthrow its being . and their want , may be a just cause of refraining communion from a church , which yet we are not obliged to condemn as none at all . calvin expresseth his judgment , n. . i would not give countenance unto errors , no not to the least ; so as to cherish them by flattery or connivance . but though i say , that the church is not to be forsaken for tristing differences , wherein the doctrine , ( of the gospel ) is retained safe and sound , wherein the integrity of godliness doth abide , and the use of the sacraments appointed of the lord is preserved ; and we say the same . and this very calvin who doth so severely condemn separation from a true church as by him stated , did himself quietly and peaceably withdraw and depart from the church of geneva , when they refused to admit that discipline , which he esteemed to be according to the mind of christ. it is certain therefore that by the separation which he condemns , he doth not intend the peaceable relinquishment of the communion of any church , as unto a constant participation of all ordinances in it , for want of due means of edification , much less that which hath so many other causes concurring therewith . for the other learned men whom he quotes unto the same purpose , i see not any thing that gives the least countenance unto his assertion that our principles weaken the cause of the reformation . it is true they plead other causes of separation from the church of rome , than those insisted on by us , with respect unto the church of england ; and indeed they had been otherwise much to blame ▪ having so many things as they had , to plead of greater importance . did we say that the reasons which we plead , are all that can be pleaded to justifie the separation of the reformed churches from the church of rome , it would weaken the cause of reformation . for we should then deny that idolatry and fundamental errors in faith , were any cause or ground of that separation . however we know that the imposition of them on the faith and practise of all christians , is more pleaded in justification of a separation from them , then the things themselves . but allowing those greater reasons to be pleaded against the roman communion as we do , it doth not in the least follow that our reasons for refraining communion with parochial assemblies , doth weaken the cause of the reformation . however , let me not be misinterpreted as unto that expression of destroying our faith , which the communion required with the church of england , as unto all the important articles of it , doth not do , and i can subscribe unto the words of daille , as quoted by our author out of his apology : if , saith he , the church of rome hath not required any thing of us , which destroys our faith , offends our consciences , and overthrows the service which we believe due to god ; if the differences have been small , and such as we might safely have yeilded unto ; then he will grant their separation was rash and unjust , and they guilty of the schisme . he closeth his transcription of the words of sundry learned men , who have justifyed the separation of the reformed churches from the church of rome , wherein we are not in the least concerned with an enquiry , what triumph would the church of rome make over us had we no other reasons to justifie our separation from them , but only those which ( as is pretended ) we plead in our cause . i say whereas we do plead , confirm and justifie all the reasons and causes pleaded for the separation of the reformed churches from them , not opposing , not weakning any of them , by any principle or practise of ours , but farther press the force of the same reasonings and causes in all instances whereunto they will extend , i see neither what cause the papists have of triumph , no● any thing that weakens the cause of the reformation . he adds further , how should we be hissed a●d laughed at all over the christian world , if we had nothing to alledge for our separation from the roman church , but such things as these ? i answer , that as the case stands , if we did alledge no other reasons but those which we insist on for our refraining communion with our own parochial assemblies , we should deserve to be derided , for relinquishing the plea of those other important reasons which the heresies and idolatries and tyranny of that church do render just and equal . but if we had no other causes of separation from the church of rome , but what we have for our separation from our parochial assemblies at home , as weak as our allegations are pretended to be , we should not be afraid to defend them against all the papists in the world ; and let the world act like itself in hissing . whereas therefore the cause of reformation is not in any thing weakened by our principles , no argument , no reason solidly pleaded to justifie the separation from the church of rome being deserted by us , neither testimony , proof , nor evidence being produced to evince that it is weakned by us , i shall in the second place , as was before proposed , prove that the whole cause of the protestants separation from the church of rome , is strengthened and confirmed by us . there were some general principles on which the protestants proceeded in their separation from the church of rome , and which they constantly pleaded in justification thereof . the first was , that the scripture , the word of god is a perfect rule of faith and religious worship ; so as that nothing ought to be admitted which is repugnant unto it in its general rule or especial prohibitions , nothing imposed that is not prescribed therein , but that every one is at liberty to refuse and reject any thing of that kind . this they all contended for , and confirmed their assertion by the express testimonies of the writers of the primitive churches . to prove this to have been their principle in their separation from the church of rome were to light , as they say , a candle in the sun. it were easie to fill up a volume with testimonies of it . after a while this principle began to be weakned , when the interest of men made them except from this rule , things of outward order , with some rites and ceremonies , the ordaining whereof , they pleaded to be left unto churches as they saw good. hereby this principle , i say , was greatly weakened . for no certain bounds could ever be assigned unto those things that are exempted from the regulation of the scripture . and the same plea might be mannaged for many of the popish orders and ceremonies that were rejected , as forcibly as for them that were retained . and whereas all the reformed churches agreed to abide by this principle in matters of faith , there fell out an admirable harmony in their confessions thereof . but leaving the necessity of attending unto this rule , in the matter of order , ceremonies , rites and modes of worship , with the state of churches , in their rule and polity , those differences and divisions ensued amongst them , which continue unto this day . but this perswasion in some places made a farther progress , namely , that it was lawful to impose on the consciences and practises of men , such things in religious worship , provided that they concerned outward order , rites , rule and ceremonies , as are no where prescribed in the scripture , and that on severe penalties ecclesiastical and civil . this almost utterly destroyed the great fundamental principle of the reformation , whereon the first reformers justified their separation from the church of rome . for whereas it is supposed the right of them who are to be the imposers , to determine what doth belong unto the heads mentioned , they might under that pretence impose what they pleased , and refuse those whom they imposed them on , the protection of the aforesaid principle , namely , that nothing ought to be so imposed that is not prescribed in the scripture . this hath proved the rise of all endless differences and schismes amongst us , nor will they be healed until all christians are restored unto their liberty , of being obliged in the things of god , only unto the authority of the scripture . the words of mr. chillingsworth unto this purpose are emphatical , which i shall therefore transcribe , though that be a thing which i am very averse from . require ( saith he ) of christians only to believe christ , and to call no man master but him only ; let those leave claiming of infallibity who have no right unto it , and let them that in their words disclaim it , disclaim it likewise in their actions ; in a word , take away tyranny which is the devils instrument to support errors and superstitions and impieties in the several parts of the world , which could not otherwise long withstand the power of truth , i say , take away tyranny , and restore christians to their just and full liberty of captivating their understandings to the scripture only ; that universal liberty thus moderated may quickly reduce christendom to truth and vnity ; part . chap. . sect. . this fundamental principle of the first reformation we do not only firmly adhere unto , rejecting all those opinions and practises whereby its force is weakened and impaired , but also do willingly suffer the things that do befal us , in giving our testimony thereunto . neither will there ever be peace among the churches of christ in this world , until it be admitted in its whole latitude ; especially in that part thereof wherein it excludes all impositions of things not prescribed in the scripture . for there are but few persons who are capable of the subtilty of those reasonings , which are applied to weaken this principle in its whole extent . all men can easily see this , that the sufficiency of the scripture in general as unto all the ends of religion , is the only foundation they have to rest and build upon . they do see actually , that where men go about to prescribe things to be observed in divine worship , not appointed in the scripture , that no two churches have agreed therein ; but endless contentions have ensued ; that , no man can give an instance in particular of any thing that is necessary unto the rule of the church , or the observance of the commands of christ in the worship of god , that is not contained in the scripture ; and hereon are ready to resolve to call no man master , but christ ; and to admit of nothing in religion , but what is warranted by his word . secondly . the second principle of the reformation , whereon the reformers justified their separation from the church of rome , was this , that christian people were not tyed up unto blind obedience unto church guides , but were not only at liberty , but also obliged to judge for themselves , as unto all things that they were to believe and practise in religion and the worship of god. they knew that the whole fabrick of the papacy did stand on this basis or dunghil , that the mistery of iniquity was cemented by this device , namely , that the people were ignorant , and to be kept in ignorance , being obliged in all things unto an implicite obedience unto their pretended guides . and that they might not be capable of , nor fit for any other condition , they took from them the only means of their instruction unto their duty , and the knowledge of it , that is , the use of the holy scripture . but the first reformers did not only vindicate their right unto the use of the scripture itself , but insisted on it as a principle of the reformation , ( and without which they could never have carried on their work ) that they were in all concernments of religion to judge for themselves . and multitudes of them quickly manifested how meet and worthy they were to have this right restored unto them , in laying down their lives for the truth , suffering as martyrs under the power of their bishops . this principle of the reformation in like manner , is in no small degree weakened by many , and so the cause of it . dr. still . himself , pag. , . denies unto the people all liberty or ability to choose their own pastors , to judge what is meet for their own edification , what is heresie or a pernitio●● error , and what is not , or any thing of the like nature . this is almost the same with that of the pharisees concerning them who admired and followed the doctrine of our saviour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . joh. . . this rabble which knows not the law. yet was it this people whom the apostles directed to choose out from among themselves persons meet for an ecclesiastical office ; act. . the same people who joyned with the apostles and elders in the consideration of the grand case concerning the continuation of the legal ceremonies , and were associated with them in the determination of it ; act. . the same to whom all the apostolical epistles , excepting some to particular persons , were written , and unto whom such directions were given , and duties enjoyned in them , as suppose not only a liberty and ability to judge for themselves in all matters of faith and obedience , but also an especial interest in the order and discipline of the church ; those who were to say unto archippus ; ( their bishop ) take heed unto the ministry thou hast received in the lord , that thou fulfil it ; col. . unto whom of all sorts , it is commanded that they should examine and try antichrists , spirits , and false teachers , that is , all sorts of hereticks , heresies and errors , joh. chap. . . &c. that people , who even in following ages , adhered unto the faith and the orthodox profession of it , when almost all their bishops were become arian hereticks ; and kept their private conventicles in opposition unto them , at constantinople , antioch , alexandria and other places , and who were so many of them burned here in england by their own bishops on the judgement they made of errors and heresies . and if the present people with whom the dr. is acquainted be altogether unmeet for the discharge of any of these duties , it is the fault of some body else , beside their own . this principle of the reformation , in vindication of the rights , liberties , and priviledges of the christian people , to judge and choose for themselves in matters of religion , to joyn freely in those church duties which are required of them , without which the work of it had never been carried on , we do abide by and maintain . yea we meet with no opposition more fierce , than upon the account of our asserting the liberties and right of the people in reference unto church order and worship . but i shall not be afraid to say , that as the reformation was begun and carried on , on this principle , so when this people shall through an apprehension of their ignorance , weakness , and unmeetness , to discern and judge in matters of religion for themselves and their own duty , be kept and debarred from it ; or when through their own sloth , negligence and vitiousness , they shall be really uncapable to mannage their own interest in church affairs , as being fit only to be governed , if not as brute creatures , yet as mute persons , and that these things are improved by the ambition of the clergy , engrossing all things in the church unto themselves , as they did in former ages , if the old popedome do not return , a new one will be erected , as bad as the other . thirdly another principle of the reformation is , that there was not any catholick , visible , organical , governing church , traduced by succession into that of rome , 〈◊〉 all church power and order was to be derived . i will not say that this principle was absolutely received by all the first reformers here in england ; yet it was by the generality of them in the other parts of the world. for as they constantly denied that there was any catholick church , but that invisible of elect believers , allowing the external denomination of the church unto the diffused community of the baptized world ; so believing and professing that the pope is antichrist , that rome is mystical babylon , the seat of the apostatized church of the gentiles , devoted to destruction , they could acknowledge no such church state in the roman church , nor the derivation of any power and order from it . so farre as there is a declension from this principle , so far the cause of the reformation is weakened , and the principal reason of separation from the roman church is rejected , as shall be farther manifested , if occasion require it . this principle we do firmly adhere unto ; and not only so , but it is known , that our fixed judgement concerning the divine institution , nature and order of evangelical churches , is such , as is utterly exclusive of the roman church , as a body organized in and under the pope and his hierarchy , from any pretence unto church state , order or power . and it may be hence judged who do most weaken the cause of reformation , we or some of them at least , by whom we are opposed . a second absurdity that he chargeth on our way is , that it would make vnion among the protestant churches impossible , supposing them to remain as they are . sect. . pag. . to make good this charge , he insists on two things . ( . ) that the lutheran churches have the same and more ceremonies , and unscriptural impositions then our church hath . ( . ) that notwithstanding these things yet many learned protestant divines , have pleaded for vnion and communion with them , which upon our principles and suppositions , they could not have done . but whether they plead for union and communion with them , by admitting into their churches , and submitting unto those ceremonies and unscriptural impositions , which is alone unto the doctors purpose ; or whether they judge their members obliged to communicate in local communion with them , under those impositions , he doth not declare . but whereas neither we nor our cause are in the least concerned in what the dr. here insist upon , yet because the charge is no less , then that our principles give disturbance unto the peace and vnion of all protestant churches , i shall briefly manifest that they are not only conducive thereunto , but such as without which that peace and union will never be attained . . it is known unto all , that from the first beginning of the reformation , there were differences among the churches , which departed from the communion of the church of rome . and as this was looked on as the greatest impediment unto the progress of the reformation , so it was not morally possible that in a work of that nature , begun and carried on by persons of all for us , in many nations , of divers tongues and languages , none of them being divinely inspired , that it should otherwise fall out . god also in his holy wise providence suffered it so to be , for causes known then to himself , but since sundry of them have been made manifest in the event . for whereas there was an agreement in all fundamental articles of faith among them , and all necessary meanes of salvation , a farther agreement considering our sloth , negligence , and proness of men to abuse security and power , might have produced as evil effects , as the differences have done ; for those which have been on the one hand , and those which have been on the other , have been and would have been from the corrupt affections of the minds of men , and their secular interests . . these differences were principally in or about some doctrines of faith , whereon some fiery spirits among them , took occasion mutually , and unjustly enough , to charge each other with heresie , especially was this done among the lutherans , whose writings are stuffed with that charge , and miserable attempts to make it good. there were also other differences among them , with respect unto church order , rites , ceremonies , and modes of worship . the church of england as unto the government of the church , and sundry other things , took a way by it self , which at present we do not consider . . considering the agreement in all fundamental articles of faith between these churches thus at difference , and of what great use their union might be , unto the protestant religion , both as unto its spiritual and political interest in this world , the effecting of such an union among them , hath been attempted by many . private persons , princes , colloquies or synods of some of the parties at variance have sedulously ingaged herein . i wish they had never missed it , in stating the nature of that vnion which in this case is alone desireable and alone attainable ; nor in the causes of that disadvantagious difference that was between them . for hence it is come to pass , that although some verbal compositions have sometimes by some been consented unto , yet all things continue practically amongst them , as they were from the beginning . and there are yet persons who are mannaging proposals for such an union , with great projection in point of method for the compassing of it , and stating of the principles of agreement , some whereof i have by me . but the present state of things in europe , with the minds of potentates not concerned in these things , leave little encouragement for any such attempt , or expectation of any success . . after the trial and experience of an hundred and fifty years , it is altogether in vain , to be expected that any farther reconciliation or union should be effected between these protestant churches by either parties relinquishment of the doctrines they have so long taught , professed and contended for , or of their practise in divine worship , which they have so long been accustomed unto . we may as well expect that a river should run backwards , as expect any such things . in this state of things , i say , the principles we proceed upon , are the most useful unto the procuring of peace and union among these churches , in the state wherein they are , and without which it will never be effected . i shall therefore give an account of those of them , which are of this nature and tendency . . and the first is , the absolute necessity of a general reformation in life and manners of all sorts of persons ; belonging unto these churches . it is sufficiently known what a woful condition the profession even of the protestant religion is fallen into . how little evidence is there left of the power of evangelical grace , working in the hearts of men ! what little diligence in the duties of holiness and righteousness ! what a deluge of all sorts of vices hath overwhelmed the nations ! and what indications there are of the displeasure of god against us , on the account of these things ! who doth not almost tremble at them ? calvin , unto whom i was newly sent by our reverend author , in answer to them who pleaded for a separation from a true church , because of the wickedness of many of its members , or any of them , addes unto it ; it is a most just offence , and unto which there is too much occasion given in this miserable age. nor is it lawful to excuse our cursed sloth , which the lord will not let go unpunished , as he begins already to chastise us with grievous stripes . wo therefore unto us who by our dissolute licentiousness in flagitious sins , do cause that the weak consciences of men should be wounded for us . and if it were so then , the matter is not much mended in the age wherein we live . the truth is , sin and impiety are come to that height and impudence , sensuality and oppression are so diffused among all sorts of persons , conformity unto the fashion ▪ of the world , become so universal , and the evidences of gods displeasure , with the beginnings and entrances of his judgements , are so displayed , as that if the reformation pleaded for be not speedily endeavoured , and vigorously pursued , it will be too late to talk of differences and union ; destruction will swallow up all . until this be agreed on , until it be attempted and effected in some good measure , all endeavours for farther union , whatever there appearing success should be ( as probably it will be very small ) will be of no use unto the honour of religion , the glory of christ , nor good of the souls of men . in the mean time individual persons will do well to take care of themselves . . that all these differing churches , and whilst these differences do continue , be taught to prefer their general interest in opposition unto the kingdom of satan and antichrist in the world , before the lesser things wherein they differ , and those occasional animosities that will ensue upon them . it hath been observed in many places that the nearer some men or churches come together in their profession , the more distant they are in their affections ; as the lutherans in many places do more hate the calvinists then the papists , i hope it is not so among us . this makes it evident that the want of necessary peace and vnion among churches , doth not proceed from the things themselves wherein they differ , but from the corrupt lusts , and interests of the persons that differ . this evil can no otherwise be cured , but by such a reformation as shall in some measure reduce primitive simplicity , integrity and love , such as were among the churches of the converted jews and gentiles , when they walked according unto the same rule , in what they had attained , forbearing one another in love , as unto the things wherein they differed , until this also be effected , all endeavours for farther union , whilst these differences continue , ( as they are like to do , unless the whole frame of things in europe should be changed by some great revolution ) will be fruitless and useless . were this conscientiously insisted on , out of a pure love unto jesus christ , with zeal for his glory , it would not only be of more use , then innumerable wrangling disputes about the points in difference , but more then the exactest methods in contriving formularies of consent , or colloquies , or synodical conferences of the parties at variance , with all their solemnities , orders , limitations , precautions , concessions and orations . let men say what they will , it must be the revival , flourishing and exercise of evangelical light , faith and love , that shall heal the differences and breaches that are among the churches of christ ; nor shall any thing else be honoured with any great influence into that work . . that all communion of churches as such , consists in the communion of faith and love , in the administration of the same sacraments , and common advice in things of common concerment . all these may be observed , when for sundry reasons , the members of them cannot have local presential communion in some ordinances , with each church distinctly . if this truth were well established and consented unto , men might be easily convinced , that there is nothing wanting unto that evangelical union among churches which the gospel requires , but only their own humble , holy , peaceable christian walking in their several places and stations . but where men put their own interests and possession of present advantages , cloathed under the pretence of things necessary thereunto , into conditions of communion , or divest it of that latitude wherein christ hath left it , by new limitations of their own , it will never be attained on the true evangelical principles , that it must proceed upon . for however any may be displeased with it , i must assert and maintain , that there is nothing required by our lord jesus christ , unto this end of the communion of churches , nor to any other end of church order or worship whatever , but that only in whose observance and performance , there is an actual exercise of evangelical grace in obedience unto him . . that all private members of these several churches which agree in the communion before mentioned , be left unto their own liberty and consciences , to communicate in any of those churches , either occasionally or in a fixed way and manner . neither orders nor compulsory decrees will be useful in this matter , in comparison of their own declared liberty . and so it was among the primitive churches . . where men are invincibly hindered from total communion with any church , by impositions which they cannot comply withal without sin , or by continuing in it , are deprived of the due means of their edification , the churches whereunto they did belong refusing all reformation ; it is lawful for them in obedience unto the law of christ , to reform themselves , and to make use of the means appointed by him for their edification , abiding constantly in the communion of all true churches before described . i confess this is that which we cannot digest ; namely , an imagination that the lord jesus christ hath obliged his disciples , those that believe in him , to abide alwayes in such societies , as wherein , not only things are imposed on their obedience and observance which he hath not commanded , but they are also forced to live in the neglect of expressed duties which he requireth of them , and the want of that means of their own edification , which without the restraint at present upon them , they might enjoy according unto his mind and will. believers were not made for churches ▪ nor for the advantage of them that rule in them ; but churches were made for believers and their edification , nor are of any use farther then they tend thereunto . these are the premises whereon we proceed in all that we do ; and they are so far from being obstructive of the peace and union of the protestant churches , as that without them , they will never be promoted nor attained . and i do beg of this worthy person that he would not despise these things , but know assuredly , that nothing would be so effectual to procure the union he desireth , as an vniversal reformation of all sorts of persons , according unto the rule and law of christ , which it may be , no man hath greater ability and opportunity in conjunction for , than himself . for wo be unto us , if whilst we contend about outward peace in smaller things , we neglect to make peace with god , and so expose our selves and the whole nation unto his desolating judgement , which seem already to be impendent over us . the third absurdity which he chargeth on our practise is , that it will justifie the antient schismes which have been always condemned in the christian church ; and in the mannagement of this charge , he proceedeth , if i mistake not , with more then ordinary vehemency and severity , though it be a matter wherein we are least of all concerned . to make effectual this charge , he first affirms in general , that setting aside a few things , they pleaded the same reasons for their separation , as i do for ours ; which how great a mistake it is shall be manifested immediately . s●condly , he gives instances in several schismes , that were so condemned by the christian church , and whose practise is justified by us . in answer hereunto , i shall first premise some things in general , shewing the insufficiency of this argument to prove against us the charge of schisme , and then consider the instances produced by him . i say , . in times of decay , the declining times of churches or states , it cannot be , but that some will be uneasie in their minds , although they know not how to remedy what is amiss , nor it may be fix on the particulars which are the right and true causes of the state which they find troublesome unto them . and whilst it is so with them , it is not to be admired at , that some persons do fall into irregular attempts for the redressing of what is amiss . the church , where the instances insisted on happened , was falling into a mysterious decay from its original institution , order and rule , which afterwards encreased more and more continually . but all being equally involved in the same declension , the remedies which they proposed who were uneasie either in themselves or in the manner of their application , were worse then the disease ; which yet lying uncured and continually encreasing , proved in the issue the ruin of them all . but here lay the original of the differences and schismes which fell out in the d , th , and th centuries ; that having all in some measure departed from the original institution , rule and order of evangelical churches , in sundry things , and cast themselves into new formes and orders , their differences and quarrels related all unto them , and could have had no such occasion , had they kept themselves unto their primitive constitution . wherefore those schismes which were said to be made by them that continued sound in the faith , as those of the andeans , and meletians as by some is pretended , and johannites at constantinople , with sundry other , seeing they disserted not any order of divine institution , but another which the churches were insensibly fallen into ; no judgement can be made upon a meer separation , whether of the parties at difference were to blame ; i am sure enough that sometimes neither of them could be excused . whether the causes , reasons , ends , designs , and ways of the mannagement of those differences that were between them , on which schismes in their present order did ensue , were just , regular , according to the mind of christ , proceeding from faith and love , is that whose determination must fix aright the guilt of the divisions that were among them . and whereas we judge most of those who so seperated from the church of old , as is here alledged , to have failed in these things , and therein to have contracted guilt unto themselves , as occasioning unwarrantable divisions , and missing wholly the only way of cure for what was really blame-worthy in others ; yet whereas we allow nothing to be schisme properly , but what is contrary to christian love , and destructive of some institution of christ , we are not much concerned who was in the right or wrong , in those contests which fell out among the orthodox themselves , but only as they were carried on unto a total renunciation of all communion whatever ; but only that which was enclosed unto their own party . . to evidence that we give the least countenance unto the antient schismes , or do contract the guilt with the authors of them , the thing aimed at , there are three things incumbent on him to prove . . that our parochial churches from whom we do refrain actual presential communion in all ordinances , where it is required by law , which cannot be many and but one at one time , do succeed into the room of that church , in a separation from which , those schismes did consist . for we pass no judgement on any other church ; but what concerns our selves as unto present duty , though that in a nation may be extended unto many or all of the same sort . but these schismes consisted in a professed separation from the whole catholick church , that is , all christians in the world , who joyned not with them , in their opinions and practises , and from the whole church state then passant and allowed . but our author knows full well , that there are others , who long before our parochial churches , do lay claim unto the absolute enclosure of this church state unto themselves , and thereon condemn both him and us , and all the protestants in the world , of the same schisme that those of old were guilty of ; especially they make a continual clamour about the novatians and donatists . i know that he is able to dispossess the church of rome from that usurpation of the state and rights of the antient catholick church , from whence those separations were made , and it hath been sufficiently done by others . but so soon as we have cast that out of possession , to bring in our parochial assemblies into the room of it , and to press the guilt of separation from them , with the same reasons and arguments , as we were all of us but newly pressed withal by the romanists , namely , that hereby we give countenance unto them , yea do the same things with them , who made schismes in separating from the catholick church of old , is somewhat severe and unequal . wherefore unless the church from which they separated , which was the whole catholick church in the world , not agreeing and acting with them , and those parochial assemblies from whose communion we refrain , are the same and of the same consideration , nothing can be argued from those ancient schismes against us , nor is any countenance given by us unto them , for if it be asked of us , whether it be free or lawful , for believers to joyn in society and full communion with other churches , besides those that are of our way , and especial communion , we freely answer , that we no way doubt of it , nor do judge them for their so doing . . it must be proved unto the end proposed , that the occasions and reasons of their separation of old , were the same , or of the same nature only , with those which we plead , for our refraining communion from parochial assemblies . now though the dr. here makes a flourish with some expressions about zeal , discipline , purity of the church , edification ( which he will not find in any of their pretences ) yet in truth there is not one thing alledged , wherein there is a coincidence between the occasions and reasons pleaded by them , and ours . it is known that the principal thing in general which we insist upon , is the unwarrantable imposition of unscriptural termes and conditions of communion upon us ; was there any such thing pleaded by them that made the schismes of old ? indeed they were all of them imposers , and separated from the church because they would not submit unto their impositions . some bishops , or some that would have been bishops but could not , entertaining some new conceit of their own , which they would have imposed on all others , being not submitted unto therein , were the causes of all those schismes which were justly esteemed criminal . so was it with the novatians and donatists in an especial manner . even the great tertullian ( though no bishop ) left the communion of the church on this ground . for because they would not admit of the strict observance of some austere severities in fasting , abstinence from sundry meates , and watching , with the like , which he esteemed necessary , though no way warranted by scripture rule or example , he utterly renounced their communion ; and countenanced himself by adhering unto the dotages of montanus . it is true , some of them contended for a severity of discipline in the church , but they did it not , upon any pretence of the neglect of it in them unto whom the administration of it was committed ; but for the want of establishing a false principle , rule , or erronious doctrine which they advanced ; namely , that the most sincere penitents were never more to be admitted into ecclesiastical communion ; whereby they did not establish but overthrow one of the principal ends of church discipline . they did not therefore press for the power or the vse of the keys , as is pretended , but advanced a false doctrine in prejudice both unto the power and use of them . they pretended indeed unto the purity of the church , not that there were none impure , wicked , and hypocritical among them , but that none might be admitted who had once fallen , though really made pure by sincere repentance . this was their zeal for purity . if a man were overtaken , if they could catch him in such a fault , as by the rules of the passaint discipline , he was to be cast out of the church , there they had him safe for ever . no evidence of the most sincere repentance , could prevail for a readmission into the church . and because other churches would admit them , they renounced all communion with them , as no churches of christ. are these our principles , are these our practices ? do we give any countenance unto them by any thing we say or do ? i somewhat wonder that the dr. from some general expressions , and casting their pretences under new appearances should seem to think that there is the least coincidence , between what they insisted on , and what we plead in our own defence . he may see now more fully , what are the reasons of our practise , and i hope thereon will be of another mind ; not as unto our cause in general , which i am far enough from the expectation of , but as unto this invidious charge of giving countenance unto the schismes condemned of old in the church . and we shall see immediately , what were the occasions of those schismes which we are as remote from giving countenance unto , as unto the principles and reasons which they pleaded in their own justification . . it ought also to be proved , that the separation which is charged on us , is of the same nature with that charged on them of old , for otherwise we cannot be said to give any countenance unto what they did . for it is known they so separated from all other churches in the world , as to confine the church of christ unto their own party , to condemn all others , and to deny salvation unto all that abode in their communion , which the donatists did with the greatest fierceness . this was that which if any thing , did truely and properly constitute them schismaticks ; as it doth those also , who deny at this day , church state and salvation , unto such churches as have not diocesan bishops . now there is no principle in the world that we do more abhor . we grant a church state unto all , however it may be defective or corrupted , and a possibility of salvation unto all their members , which are not gathered in pernicious errors , overthrowing the foundation , nor idolatrous in their worship , and who have a lawful ministry with sufficient means for their edification , though low in its measures and degrees . we judge none but with respect unto our own duty , as unto the impositions attempted to be laid on us , and the acts of communion required of us ; which we cannot avoid ; nor can any man else , let him pretend what he will to the contrary , avoid the making of a judgment for himself in these things , unless he be brutish , these things are sufficient to evidence that there is not the least countenance given unto the antient schismes by any principles of ours ; yet i shall add some farther considerations on the instances he gives unto the same purpose . the first is , that the novatians whose pretences were the discipline and purity of the churches , wherein he says , there was a concurrence of dr. o' s pleas ; zeal for reformation of discipline , the greater edificatian of the people , and the asserting of their right in choosing such a pastor as was likely to promote their edification . i am sorry that interest and party should sway with learned men , to seek advantages unto their cause so unduly ▪ the story in short is this ; novatus or novatianus rather , being disappointed in his ambitious design to have been chosen bishop of the church of rome , cornelius being chosen by much the major part of the church , betook himself to indirect means to weaken and invalidate the election of cornelius . and this he did by raising a new principle of false doctrine , whereunto he as falsly accommodated the matter of fact. the error he broached and promoted was that there was no place for repentance ( such as whereon they should be admitted into the church ) unto them who had fallen into sin after baptisme , nor as some add any salvation to be obtained by them who had fallen in the time of persecution . this the antient church looked on as a pestilent heresie ; and as such was it condmened in a considerable counsel at rome with cornelius . euseb. lib. . cap. ; where also is reported the decree which they made in the case , wherein they call his opinion cruel or inhumane and contrary to brotherly love. as such it is strenuously confuted by cyprian epist. . ad antonianum . but because the church would not submit unto this novel false opinion of his , contrary to the scripture and the discipline of the church , he and all his followers separated from all the churches in the world , and rebaptized all that were baptized in the orthodox churches , they denying unto them the means of salvation . cyprian ad julian : epist. . euseb. lib. . cap. . that which was most probably false also in matter of fact when this foolish opinion , which dionysius of alexandria in his epistle to dionysius of rome , calls a most profane doctrine , reflecting unmerciful cruelty on our most gracious lord jesus christ ; euseb. lib. . cap. . was invented to be subservient unto , was that many of those by whom cornelius was chosen bishop , were such as had denied the faith under the persecution of decius the emperor . this also was false in matter of fact. for although that church continued in the antient faith and practise of receiving penitents after their fall , yet there were no such number of them , as to influence the election of cornelius . so cyprian testifieth , factus est cornelius episcopus , de dei & christi ejus judicio , de clericorum poene omnium testimonio , de suffragio plebis , &c. epist. . on that false opinion and this frivolous pretence they continued their schisme ; hence afterwards , when constantine the emperor spake with acesius the bishop of the novatians at constantinople finding him sound in the faith of the trinity , which was then impugned by arius , he asked him why then he did not communicate with the church ; whereon he began to tell him a story of what had happened in the time of decius the emperor , pleading nothing else for himself ; the emperor replying only , o acesius , set up a ladder and climb alone by thy self into heaven , left him . socrat. lib. : cap. . this error endeavoured to be imposed on all churches , this false pretence in matter of fact , with the following pride in the condemnation of all other churches , denying unto them the lawful use of the sacraments , and rebaptizing them who were baptized in them , do if we may believe the doctor herein contain all my pleas for the forbearance of communion with parochial assemblies , and have countenance given unto them by our principles and practises . of the meletians whom he reckons up in the next place , no certain account can be given , epiphanius reports meletus himself to have been a good honest orthodox bishop ; and in the difference between him and peter bishop of alexandria to have been more for truth , as the other was more for love and charity . and according unto him , it was peter and not meletus that began the schisme ; haeres . . n. , . but others give quite another account of him . socrates affirmes that in time of persecution he had sacrificed to idols , and was for that reason deposed from his episcopacy by peter of alexandria ; lib. . cap. . hence he was enraged against him , and filled all thebais and aegypt with tumults against him , and the church of alexandria , with intolerable arrogance , because he was convicted of sundry wickednesses by peter . theod. hist. lib. . cap. . and his followers quickly complyed with the arians for their advantage . the error he proceeded on according to epiphanius , was the same with that of novatus ; which how it could be , if he himself had fallen in persecution , and sacrificed , as socrates relates , i cannot understand . this schisme of bishop meletius also it is thought meet to be judged , that we should give countenance unto . all things are in like manner uncertain concerning audus and his followers , whom he mentions in the next place . the man is represented by epiphanius to have been a good man , of an holy life , sound in the faith , full of zeal and love to the truth . but finding many things amiss in the church , among the clergy and people , he freely reproved them , for covetousness , luxury , and disorders in ecclesiastical affairs . hereon he stirred up the hatred of many against himself , as chrysostome did for the same cause afterwards at constantinople . hereupon he was vexed , persecuted and greatly abused , all which he bare patiently and continued in the discharge of his duty , as it fell out also with chrysostome . nevertheless he abode firmly and tenaciously in the communion of the church ; but was at length cast out , as farre as it appears by him , for the honest discharge of his duty ; whereon he gathered a great party unto himself . but theodoret and others , affirm him to have been the author of the impious heresie of the anthropomorphitae , his principal followers being those monks of egypt which afterwards made such tumults in defence of that foolish imagination ; and that this was the cause why he was cast out of the church , and set up a party of the same opinion with him , lib. . cap. . yea he also ascribes unto him some foolish opinions of the manichees . what is our concernment in these things i cannot imagine . eustathius the bishop of sebastia in armenia , and his followers , are also instanced in , as orthodox schismaticks , and as such were condemned in a council at gongrae in paphlagonia . but indeed before that council , eustathius had been condemned by his own father eulanius and other bishops , at caesarea in cappadocia . and he was so for sundry foolish opinions and evil practises , whereby he deserved to be so dealt withal . it doth not unto me appear certainly whether he fell into those opinions before his rejection at caesarea , where he was principally it not only charged with his undecent and fantastical habit and garments . wherefore at the council of gangrae . he was not admitted to make any apology for himself , nor could be heard , because he had innovated many things , after his deposition at caesarea ; such as forbidding of marriage , shaving of women , denying the lawfulness of priests keeping their wives , who were married before their ordination , getting away servants from their masters , and the like ; socrat. hist. lib. . chap. . these were his pretences of sanctity and purity , as the dr. acknowledgeth ; and i appeal unto his ingenuity and candour , whether any countenance be given unto such opinions and practises thereon , by any thing we say or do . this instance and some others of an alike nature , the doctor affirmes that he produced in his sermon , but that they were gently passed over by my self and mr. b. i confess , i took no notice of them , because i was satisfied that the cause under consideration was no way concerned in them . and the dr. might to as good purpose have instanced in forty other schismes , made for the most part by the ambition of bishops , in the churches of alexandria , antioch , constantinople , rome , and sundry other places ; yea , in that made by epiphanius himself at constantinople , upon as weighty a cause , as that of those who contended about , and strove for and against the driving of sheep over the bridge , where there were none present . the story of the luciferians , is not worth repeating ; in short , lucifer the bishop of caralli in sardinia , being angry that paulinus whom he had ordained bishop at antioch was not received , fell into great dissention with eusebius bishop of vercells in italy , who had been his companion in banishment , because he approved not what he had done at antioch ; and continuing to contend for his own bishop , it occasioned a great division among the people , whereon he went home to his own place , leaving behind him a few followers , who wrangled for a time about the ordination of bishops by arians , by whose means lucifer had been banished , and so after a while disappeared . i had almost missed the instance of the donatists . but the story of them is so well known , that it will not bear the repetition . for although there be no mention of them in socrates or zozoman , nor the history of theodoret , yet all things that concerned them are so fully declared in the writings of austin and optatus against them as there needs no other account of them . and this instance of an heretical schisme , is that which the papists vehemently urge against the church of england itself , and all other protestants . here their weapon is borrowed for a little while , to give a wound unto our cause , but in vain . yet i know full well that it is easier for some men on their principles , to flourish with this weapon against us , than to defend themselves against it in the hands of the papists . in breif these donatists were upon the matter of the same opinion with the novatians ; and as these grounded their dissension , on the receiving those into the church who had fallen and sacrificed under decius ; so did these on a pretence of severity against those who had been traditors , under maximinus . upon this pretence improved by many false allegations , donatus and those that followed him rejected cecilianus who was lawfully chosen and ordained bishop of carthage , setting up one majorinus in opposition unto him . not succeeding herein , on this foolish unproved pretence , that cecilianus had been ordained by traditor , they rejected the communion of all the churches in the world , confined the whole church of christ unto their own party ; denied salvation unto any other , rebaptized all that came unto them from other churches , and together with a great number of bishops that joyned with them , fell into most extravagant exorbitances . upon the consideration of these schismes , the dr. concludes , that on these grounds there hath scarce been any considerable schisme in the christian church , but may be justified upon dr. o' s reasons , for seperation from our church . concerning which i must take the liberty to say , that i do not remember that ever i read in any learned author , an inference made , or conclusion asserted , that had so little countenance given unto it by the premises whence it is inferred , as there is into this , by the instances before insisted on , whence it is pretended to be educed . all that is of argument in this story , is this , that there were of old some bishops , with one or two who would have been bishops , and could not , who to exalt and countenance themselves against those who were preferred to bishopricks , before them , and above them , invented and maintained false doctrinal principles , the confession whereof they would have imposed on other churches ; and because they were not admitted , they separated at once from all other churches in the world , but their own , condemning them as no churches , as not having the sacraments or means of salvation ; for which they were condemned as schismaticks ; therefore those who own not subjection to diocesan bishops , by vertue of any institution or command of christ , who refrain communion from parochial assemblies , because they cannot without sin to themselves , comply with all things imposed on them in the worship of god , and ecclesiastical rule , without judging their state , or the salvation of their members , are in like manner as they , guilty of schisme . but we have fixed grounds whereon to try , examine , judge and condemne all schismes that are justly so called , all such as those before mentioned . if separations arise and proceed from principles of false doctrine and errors , like those of the novatians and donatists ; if they are occasioned by ambition and desire of preheminence , like those that fell out among the bishops of those days , when their parishes and claimes were not regulated by the civil power as now they are ; if they do so from a desire to impose principles and practises not warranted in the scripture , on others , as it was with tertullian ; if for slight reasons they rend and destroy that church state and order which themselves approve of , as it was with all the antient schismaticks , who were bishops , or would feign to have been ; if those that make them or follow in them deny salvation unto all that joyn not with them , and condemn all other churches as being without gods covenant , and the sacraments , as did the donatists , and those do , who deny these things unto all churches who have not diocesan bishops ; if there be not a sufficient justifiable cause pleaded for it , that those who make such a separation cannot abide in the communion which they forsake , without wounding their own consciences , and do give evidences of their abiding in the exercise of love towards all the true disciples of christ , we are satisfied that we have a rule infallibly directing us , to make a judgment concerning it . our author adds , sect. . p. . another argument against this course of separation is , that these grounds will make separation endless ; which is to suppose all the exhortations of the scripture to peace and vnity among christians , useless . but why so ? is there nothing in the authority of christ , and the sence of the account which is to be given unto him , nothing in the rule of the word , nothing in the works of the ministry , and exercise of gospel discipline , to keep professed disciples of christ unto their duty , and within the bounds of order divinely prescribed unto them , unless they are fettered and staked down with humane laws and constitutions ? herein i confess i differ , and shall do so whilst i am in this world from our reverend author and others . to say as he doth , ( upon a supposition of the taking away of humane impositions , laws and canons ) that there are no bounds set unto separation but what the fancies of men will dictate unto them , is dishonourable unto the gospel and somewhat more . to suppose that the authority of christ , the rule of the word , and the work of the ministry , are not sufficient to prescribe bounds unto separation efficaciously affecting the consciences of beleivers ; or that any other bounds can be assigned as obligatory unto their consciences , is what cannot be admitted . the lord christ hath commanded love and vnion among his disciples ; he hath ordained order and communion in his churches , he hath given unto them and limited their power , he hath prescribed ▪ rules whereby they and all their members ought to walk ; he hath forbidden all schismes and divisions , he hath appointed and limited all necessary separations , and hath truly given all the bounds unto it , that the consciences of men are or can be affected withal . but then it is said , if this be all , separation will be endless , if such a separation be intended as is an unlawful schisme , i say , it may be it will , even as persecution and other evils , sins and wickednesses will be , notwithstanding his severe prohibition of them . what he hath done is the only means to preserve his own disciples from all sinful separation , and is sufficient thereunto . herein lyeth the original mistake in this matter ; we have lost the apprehension that the authority of christ in the rule of his word , and works of his spirit , is every way sufficient for the guiding , governing , and preserving of his disciples , in the church order by him prescribed , and the observance of the duties by him commanded . it hath been greatly lost in the world for many ages , and therefore instead of faithful ministerial endeavours to enforce a sence of it on the consciences of all christians , they have been let loose from it , through a confidence in other devises , to keep them unto their duty and order . and if these devises , be they ecclesiastical canons or civil penalties , be not enforced on them all , the world is made to beleive , that they are left unto the dictates of their own fancies and imaginations , as if they had no concern in christ or his authority , in this matter but for my part i shall never desire , nor endeavour to keep any from schisme or separation , but by the ways and means of christs appointment , and by a sense of his . authority on their own consciences . the remainder of his discourse on this head , consists in a lepid dram●tical oration , framed and feigned for one of his opposers ; wherein he makes him undertake the patronage of schism before cyprian and austi● . the learned person intended is very well able to defend and vindicate himself , which i suppose also he will do . in the mean time i cannot but say two things . ( . ) that the imposition on him of extenuating the guilt of any real schism , is that which none of his words do give the least countenance unto . ( . ) that the doctors attempt in his feigned oration to accommodate , his principles , or ours , unto the case of the donatists for their justification , ( the weakness whereof is evident to every one who knows any thing of the case of the donatists , ) is such an instance of the power of interest , a design to maintain a cause , causelessly undertaken , by all manner of artifices and pretences , prevailing in the minds of men otherwise wise and sober , as is to be lamented . we come at length in the th . place . sect , . p. . unto that which is indeed of more importance duly to be considered , then all that went before . for as our author observes , it is that , wherein the consciences of men are concerned . this argument therefore he takes from the obligation which lyes upon all christians to preserve the peace and vnity of the church . for the confirmation of this argument , and the application of it unto the case of them who refrain from total communion with our paroc●ial assemblies which alone is the case in hand , he lays down sundry suppositions , which i shall consider in their order , although they may be all granted without any disadvantage unto our cause . but they will be so the better , when they are rightly stated . . his first supposition is , that christians are under the strictest obligations to preserve the peace and vnity of the church . this being the foundation of all that follows , it must be rightly stated . and to that end three things may be enquired into . ( . ) what is that church , whose peace and unity we are obliged to preserve . for there are those who lay the firmest claim unto the name , power , and priviledges of the church , with whom we are obliged to have neither peace nor vnity in the worship of god. ( . ) what is that peace and vnity which we are so obliged to preserve . ( . ) by what means they are to be preserved . . we are obliged to follow peace with all men , to seek peace and pursue it , and if it be possible to live peaceably with all men . . there is a peculiar obligation upon us , to seek the peace and prosperity of the whole visible church of christ on earth , and therein as we have opportunity to do good unto the whole houshold of faith. and considering what differences , what divisions , what exasperations there are among professors of the name of christ all the world over , to abide stedfast in seeking the good of them all , and doing good unto them , as wee have opportunity , is as evident an indication of gospel love , as any thing else whatever can be . ( . ) as unto particular churches , there is an especial obligation upon us , to preserve their peace and unity from our own voluntary consent , to walk in them in obedience unto the commands of christ. where this is not , we are left unto the general obligation of seeking the peace of all men , and of the whole professing church in an especial manner , but have no other peculiar obligation thereunto . for being cast into churches of this or that form , meerly by humane constitutions and laws , or by inveterate traditions , lays no new obligation upon any to seek their peace and unity ; but whilst they abide in them , they are left unto the influence of other general commands which are to be applied unto their present circumstances . for into what state or condition soever christians are cast , they are obliged to live peaceably whilst they abide in it . . it may be enquired what is that peace and vnity of the church , that we are bound to preserve . there may be an agreement , with some kind of peace and unity in evil. they are highly pretended unto in the church of rome , but they are so in idolatry , superstition and heresie . there may be peace and unity , in any false and heretical church ; the unity of simeon and levi , brethren in evil. but the peace and unity which we are obliged to observe in particular churches , is the consent and agreement of the church in general and all the members of it , walking under the conduct of this guide in a due observation of all the institutions and commands of christ , performing towards the whole and each other , the mutual duties required by him , from a principle of faith and love. this , and this alone , is that vnity and peace , which we are peculiarly obliged to preserve in particular churches , what is more then this , relates unto the general commands of love , unity and peace before mentioned . . wherefore dly , this states the means whereby we are to preserve this peace and unity ; for we are not to endeavour it , ( . ) by a neglect or omission of the observance of any of the commands of christ. nor , ( . ) by doing or practising any thing in divine worship which he hath not appointed . nor , ( . ) by partaking in other mens sins , through a neglect of our own duty . nor , ( . ) by foregoing the means of our own edification which he commands us to make use of . for these things have no tendency to the preservation of that peace , and his third supposition , is , that nothing can discharge a christian from the obligation to communion , with his fellow members , but what is allowed by christ or his apostles , as a sufficient reason of it . it is fully agreed unto , where a man is a member of any church of divine institution by his own consent , and virtual consideration , nothing can discharge him , from communion with that church , but what is allowed by christ as a sufficient reason for it . but a little farther enquiry may be made into these things ; it was before asserted that all things lawful were to be done for the preservation of the peace of the church . here it is pleaded that there are many obligations on us , to preserve its peace and vnity . i desire to know , unto whom these rules are obligatory ? who they are that ought to yeild obedience unto them ? if it be said , that these rules are not prescribed unto the rulers and guides of the church , but unto them only who are under their conduct , i desire a proof of it , for at the first veiw it is very absurd . for as the preservation of the peace and vnity of the church , is properly incumbent on them who are the rulers of it , and it is continually pleaded by them that so it doth , so all the rules given for that end , do or should principally and in the first place , affect them , and their consciences . and these are the rules of their duty herein which are laid down by the dr. i desire therefore to know , that since there are such obligations on us to preserve the peace and unity of the church , that for that end we must do what we lawfully may ; whether the same rule doth not oblige us to forbear the doing of what we may lawfully forbear , with respect unto the same end. nay this obligation of forbearing what we may do , and yet may forbear to do without sin , for the peace and unity of the church , especially when any would be offended with our doing that which we may lawfully forbear to do , is exemplified in the scripture , confirmed by commands and instances , is more highly rational , and less exposed unto danger in practise , than the other of doing what we can . now things that are not necessary in themselves , nor necessary to be observed by a just scandal and offence in case of their omission , are things that may be lawfully forborn . suppose now the rules insisted on to be given principally and in the first place unto the rulers of the church ; i desire to know whether they are not obliged by them , for the preservation of the peace and vnity of the church , to forbear the imposition of such things on the practise of the whole church in the worship of god , as being no way necessary in themselves , nor such whose omission or the omission of whose imposition , can give scandal or offence unto any ; if they are obliged by them so to do , it will be evident where the blame of the division amongst us must lye. to say they are not obliged hereunto by vertue of these rules , is to say , that although the preservation of the peace and unity of the church be incumbent on them in a particular manner , and the chief of them can assign no other end of the office they lay claim unto , but only its expediency , or as is pretended , its necessity unto the preservation of the peace and vnity of the church ; yet they are not by vertue of any divine rules obliged thereunto . but it seemes to me somewhat unequal , that in this contest about the preservation of the peace of the church , we should be bound by rules to do all that we can , whatever it be , and those who differ from us , be left absolutely at their liberty , so as not to be obliged to forbear , what they may lawfully so do . but to proceed . upon these suppositions and in the confirmation of them , the dr. produceth a passage out of irenaeus , whose impartial consideration he chargeth on us with great solemnity , as we love our own souls . now although that passage in that great and holy person , be not new unto me , having not only read it many a time in his book , but frequently met with it urged by papists against all protestants . yet upon the drs. intimation , i have given it again the consideration required ; the words as they lye in the author are to this purpose . we shall also judge them , who make schismes being vain ( qui sunt immanes , or inanes ) not having the love of god , rather considering their own profit , than the vnity of the church ; who for small or any causes , rend and divide the glorious body of christ , and as much as in them lyes destroy it ; speaking peace but designing war , straining at a gnat , and swallowing a camel. for there can be no rebuke of things by them , to equal the mischief of schisme . lib. . cap. . i know not why he should give us such a severe charge for the impartial consideration of these words ; that as we love our souls ; we should impartially and without prejudice consider them ? we hope that out of love to the truth , the glory of christ , and care of our own souls , we do so consider , and have long since so considered , whatever belongs unto the cause wherein we ingaged , and the oppositions that are made unto it . nor will we be offended with any , that shall yet call on us to persist and proceed in the same way . but why such a charge should be laid on us with respect unto these words of irenaeus , i know not . for although we greatly value the words and judgment of that holy person , that great defender of the mystery and truth of the gospel , and of the liberty of the churches from unwarrantable impositions , yet it is the word of christ and his apostles alone , whereby we must be regulated and determined in these things , if we love our own souls . besides ! what are we concern'd in them ; is every separation from a church a schisme ? our author shews the contrary immediately ; is refraining communion in a church state not of divine institution , and in things not prescribed by the lord christ in the worship of god , holding communion in faith and love with all the true churches of christ in the world , a damnable schisme , or any schisme at all ? hath the reverend author in his whole book once attempted to prove it to be so , though this be the whole of the matter in difference between us ? is our forbearance of communion in parochial assemblies upon the reasons before pleaded , especially that of humane impositions , of the same nature with the schisme from the whole catholick church , without pretence of any such impositions ? doth he judge us to be such as have no love unto god ? such as prefer our own profit before the unity of the church ? i heartily wish and pray , that he may never have a share in that profit and advantage which we have made unto our selves by our principles and practise . poverty , distress . ruine to our families , dangers , imprisonments , revilings with contemptuous reproaches , comprize the profit we have made unto our selves . is our refraining communion in some outward order , modes and rites of mens institution , our want of conscientious submission unto the courts of chancellours , commissaries , officials , &c. a rending and destroying of the glorious body of christ ? is it cemented , united , and compacted or fitly framed together by these things ? they formerly pretended to be his coat , and must they now be esteemed to be his glorious body , when they no way belong unto the one or the other . is the application of these things unto us , an effect of that love , charity and forbearance which are the only preventive means of schisme , and whereof if men are void , it is all one upon the matter whether they are schismaticks or no , for they will be so when it is for their advantage . wherefore we are not concerned in these things . let whosoever will declare and vehemently assert us to be guilty of schisme , which they cannot prove , we can cheerfully subscribe unto these words of irenaeus . it may not be impertinent on this occasion to desire of some others , that as they love their own souls , and have compassion for the souls of other men ; they would seriously consider , what state and condition things are come unto in the church of england ; how much ignorance , profaneness , sensuality , do spread themselves over the nation ; what neglect of the most important duties of the gospel ? yea what scoffing at the power of religion doth abound amongst us ? what an utter decay and loss there is of all the primitive discipline of the church , what multitudes are in the way of eternal ruin , for want of due instruction and example from them who should lead them ; how great a necessity there is of an universal reformation , and how securely negligent of it , all sorts of persons are ? what have been the pernicious effects of imposing things unnecessary and unscriptural on the consciences and practises of men in the worship of god , whereby the church hath been deprived of the labour of so many faithful ministers , who might have at least assisted in preventing that decay of religion which every day encreaseth among us ; how easie a thing it were for them , to restore evangelical peace and vnity amongst all protestants , without the loss of their ministry , without the diminution of their dignity , without deprivation of any part of their revenues , without the neglect of any duty , without doing any thing against their light and consciences , with respect unto any divine obligation ; and thereon set themselves seriously to endeavour the remedy of these and other evils of the like nature , under a sense of that great account which they must shortly give before the judgement seat of jesus christ. he proceeds to consider the cases wherein the scripture allows of separation , which he affirms to be three . the first is in case of idolatrous worship . this none can question , they do not see , from whom yet we all separate as from idolaters . the second is in case of false dostrine being imposed instead of true ; which he confirms with sundry instances . but there is a little difficulty in this case , for , ( . ) it is uncertain when a doctrine may be said to be imposed . is it when it is taught and preach'd by the guides and governours of the church , or any of them without controul ? if so , then is such preaching a sufficient cause of separation , and will justifie them who do at present separate from any church , whose ministers preach false doctrine . how false doctrine can be otherwise imposed i know not , unless it be , by exacting an express confession of it as truth . ( . ) what false doctrine it is , which is of this importance , as to justifie separation , is not easily determinable . ( . ) if the guides and governours of the church do teach this false doctrine , who shall judge of it , and determine it so to be , and that ultimately , so as to separate from a church thereon , shall the people do it themselves ? are they meet ? are they competent for it ? are they to make such a judgement on the doctrine of their guides ; do they know what is heresie ; have they read epiphanius or binius ? how comes this allowance to be made unto them , which else where is denied ? the third is ; in case men make things indifferent necessary to salvation and divide the church on that account . but , ( . ) i know not which is to precede or go before , their division of the church , or the just separation , nor how they are to be distinguished ; but it was necessary to be so expressed . ( . ) there are two things in such an imposition , first the practise of the things imposed , secondly the judgement of them that impose them . the former alone belongs unto them who are imposed on ; and they may submit unto it , without a compliance with the doctrine , as many did in the apostles days . for the judgement of the imposers , it was their own errour and concernment only , ( . ) why is not the imposing of things indifferent , so as to make the observation of them necessary unto mens temporal salvation in this world , so as that the refusal of it , shall really affect the refusers with trouble and ruine , as just a cause of separation , as the imposing of them as necessary unto eternal salvation , which shall never affect them . ( . ) this making things indifferent necessary unto salvation , and as such imposing of them on others , is a thing impossible , that never was , nor ever can be . for it is the judgment of the imposers that is spoken of , and to judge things indifferent in themselves , to be in themselves necessary to salvation , is a contradiction . if onely the judgment of the imposers that such things are not indifferent , but necessary to salvation , be intended , and otherwise the things themselves may lawfully be imposed , i know not how this differs from the imposition of indifferent things , under any other pretence . in his following discourse concerning miscarriages in churches , where no separation is enjoyned , we are not at all concerned , and therefore shall not observe the mistakes in it , which are not a few . but may there not be other causes of peaceable withdrawing from the communion of a church , besides these here enumerated ? ( . ) suppose a church should impose the observation of judaical ceremonies and make their observation necessary , though not to salvation , yet unto the order and decency of divine worship . it may declare them to be in themselves indifferent ; but yet make them necessary to be observed . or ( . ) suppose a church should be so degenerated in the life and conversation of all its members , that being immersed in various sins , they should have only a form of godliness , but deny the power of it ? the rule of the apostle being to avoid and turn away from them . ( . ) suppose a church be fallen into such decayes , in faith , love , and fruits of charity , as that the lord jesus christ by his word , declares his disapprobation of it , and in that state refuses to reform itself , and persecutes them who would reform themselves ; or ( . ) suppose the ministry of any church , be such as is insufficient and unable to dispense the word and sacraments unto edification , so as that the whole church may perish as unto any relief by or from the administration of the ordinances of the gospel ? i say in these and such other cases , a peaceable withdrawing from the communion of such churches , is warrantable by the rule of the scripture . sect . iii. the third part of the drs. discourse he designs to examine the pleas as he speaks , for separation . and these he refers to four heads , whereof the first respects the constitution of the church . and those which relate hereunto are four also . ( . ) that parochial churches are not of christs institution . ( . ) that diocesan churches are unlawful . ( . ) that our national church hath no foundation . ( . ) that the people are deprived of their right in the choice of their pastors . the first of these , namely that our parochial churches are not of christs institution , he begins withal , and therein i am alone called to an account . i wonder the dr. should thus state the question between us . the meaning of this assertion , that our parochial churches are not of christs institution , must be either , they are not so because they are parochial , or at least in that they are parochial . but is this my judgement , have i said any thing to this purpose ; yea he knows full well , that in my judgment there are no churches directly of divine institution , but those that are parochial or particular churches . we are not therefore to expect much in the ensuing disputation , when the state of the question is so mistaken at the entrance . if he say , or intend ▪ that there are many things in their parochial churches , observed , practised and imposed on all their members , in and about the worship of god , which are not of divine institution , we grant it to be our judgment , and part of our plea in this case . but this is not at all spoken unto . wherefore the greatest part of the ensuing discourse on this head , is spent in perpetual diversions from the state of the case under consideration , with an attempt to take advantage for some reflections , or an appearance of success , from some passages and expressions , belonging nothing at all unto the merit of the cause ; a course which i thought so learned a person would not have taken , in a case wherein conscience is so nearly concerned . some mistakes occurring in it , have been already rectified ; as that wherein he supposeth that my judgement is for the democratical government of the church ; as also what he alledgeth in the denyal of the gradual declension of the primitive churches , from their first original institution hath been examined . i shall therefore plainly and directly propose the things which i assert and maintain in this part of the controversie ; and then consider what occurrs in opposition unto them , or otherwise seems to be of any force towards the end in general of charging us with , schisme , and they are these that follow . . particular churches or congregations , with their order and rule are of divine institution , and are sufficient unto all the ends of evangelical churches . i take churches and congregations in the same sence and notion as the church of england doth , defining the church by , a congregation of beleivers , otherwise there may be occasional congregations , that are not stated churches . . unto these churches , there is committed by christ himself , all the ordinary power , and priviledges that belong unto any church under the gospel , and of them is required the observance of all church duties ; which it is their sin to omit . . there is no church of any other form , kind , nature or constitution , that is of divine institution . things may be variously ordered in and amongst christians ; or their societies may be cast , or disposed of , into such respective relations to , and dependance on one another , in compliance with the political state , and other circumstances of times and places , as may be thought to tend unto their advantage . that which we affirm is , that no alteration of their state from the nature and kind of particular churches is of divine institution . . such churches whose frame , constitution and power , are destructive of the order , liberty , power , priviledges and duties of particular churches , are so farr contrary unto divine institution , and not to be comply'd withall . hereon we affirm , that whereas we are excluded from total communion in our parochial assemblies , by the imposition of things unto us unlawful and sinful , as indispensible conditions of their communion , and cannot comply with them in their rule and worship on the reasons before alledged , it is part of the duty we owe to jesus christ , to gather our selves into particular churches or congregations , for the celebration of divine worship , and the observation , doing , or performance of all his commands . these are the things which in this case we adhere unto , and which must all of them be overthrown , before any colour can be given unto any charge of schism against us , and what is spoken unto this purpose in the drs. discourse , we shall now consider . only i desire the reader to remember , that all these principles or assertions , are fully confirm'd in the preceding discourse . that which first occurs in the treatise under consideration unto the point in hand , is the exception put in unto a passage in my former discourse , which is as follows . we do not say that because communion in ordinances should be only in such churches as christ hath instituted , that therefore it is lawful and necessary to separate from parochial churches ; but if it be on other grounds necessary so to separate or withhold communion from them , it is the duty of them that do so , to joyn themselves in or unto some other particular congregation . i have not observed any occasion wherein the dr. is more vehement in his rhetorick , then he is on that of this passage , which yet appears to me to be good sence and innocent . . hereunto he says , ( . ) p. . that this is either not to the business , or it is a plain giving up the cause of independency . if he judge that it is not to the business , i cannot help it , and he might as i suppose have done well to have taken no notice of it ; as i have dealt with many passages in his discourse . but if it be a giving up of the cause of independency , i say whatever that be , let whoso will take it , and dispose of it as it seems good unto them , but in proof hereof he says . ( . ) wherefore did the dissenting brethren so much insist upon their separate congregations , when not one of the things now particularly alledged against our church was required of them . i answer , ( . ) if any did in those times plead for separate congregations , let them answer for themselves , i was none of them . they did indeed plead for distinct congregations , exempt in some few things , from a penal rule , then endeavoured by some to be imposed on all . but there was no such difference nor restraint of communion between any of them , as it is at present between us and parochial churches . ( . ) it is very possible that there may be other reasons of forbearing a conjunction in some acts of church rule , which was all that was pleaded for by the dissenting brethren , then those which are alledged against total communion with parochial churches in worship , order and discipline . . he adds secondly , but if he insists on those things common to our church with other reformed churches , then they are such things as he supposes contrary to the first institution of churches , &c. i fear i do not well understand what this means , nor what it tends unto , but according as i apprehend the sence of it ; i say ( . ) i insist principally on such things as are not common unto them with other reformed churches , but such as are peculiar unto the church of england . these vary the terms and practice of our communion , between them and it . . the things we except against in parochial churches , are not contrary to their first institution as parochial , which as hath been proved is the only kind of churches , that is of divine institution ; but are contrary unto what is instituted to be done and observed in such churches ; which one observation makes void all that he would inferre from the present suppositions ; as , . he enquireth hereon , what difference there is between s●perating from our churches , because communion in ordinances is onely to be enjoyed in such churches , as christ hath instituted , and separating from them , because they have things repugnant unto the first institution of churches . the dr. i fear would call this sophistry in another or at least complain that it is somewhat odly and faintly expressed . but we shall consider it as it is , ( . ) separation from parochial churches , because communion in ordinances is only to be enjoyed in such churches as christ hath instituted , is denied by us ; it is so in the assertion opposed by him ; and i do not know whether it be laid down by him , as that which we affirm or which we deny . ( . ) there is great ambiguity in the latter clause ; of separating from them , because they have things repugnant unto the first institution of churches . for it is one thing , to separate from a church because it is not of divine institution , that is , not of that kind of churches which are divinely instituted , and another to do so , because of things practised and imposed in it contrary to divine institution , which is the case in hand . . but he after saith , is not this the primary reason of separation , because christ hath appointed unalterable rules for the government of his church , which are not to be observed in parochial churches ? i answer no ; it is not so , for there may be an omission , at least for a season , in some churches of some rules that christ hath appointed in the government of his church , ( and we judge his rules as unto right unalterable ) which may not be a just cause of separation . so the church of the jews continued a long time in the omission of the observance of the feast of tabernacles . but the principal reason of the separation we defend , is the practising and imposing of sundry things in the worship of the church , not of divine institution , yea in our judgment contrary thereunto , and the framing of a rule of government of mens devising , to be laid on all the members of them , this is the primary cause pleaded herein . but because the dr. proposeth a case on those suppositions , whereon he seems to lay great weight , though indeed however it be determined it conduceth nothing unto his end , but argues only some keenness of spirit against them whom he opposeth , i shall at large transcribe the whole of it . let us then , ( saith he ) ( . ) suppose that christ hath by unalterable rule appointed that a church shall consist only , of such a number of men , as may meet in one congregation so qualified ; and that those by entring into covenant with each other , ( whereof we shall treat hereafter ) become a church and choose their officers , who are to teach and admonish and administer sacraments , and to exercise discipline by the consent of the congregation . and let us ( ) suppose such a church not yet gathered , but there lies fit matter for it dispersed up and down in several parishes . ( ) let us suppose d. o. about to gather such a church ; ( ) let us suppose not one thing peculiar to our church , required of these members , neither the aerial sign of the cross , nor kneeling at the communion , &c. i desire to know whether d. o. be not bound by this unalterable rule , to draw these members from communion with parochial churches on purpose that they might form a congregational church according to christs institution ? either then he must quit these unalterable rules and institutions of christ , ( which he will never do whilst he lives ) or he must acknowledge , that setting up a congregational church , is the primary ground of this separation from our parochial churches . &c. the whole design hereof is to prove , that we do not withhold communion from their parochial assemblies , because of the things that are practised and imposed in them , in the worship of god , and church rule ; but because of a necessity apprehended of setting up congregational churches . i answer , . we know it is otherwise , and that we plead the true reason and that which our consciences are regulated by , in refraining from their communion , and it is in vain for him or any man else to endeavour so to birdlime our understandings by a multiplicity of questions as to make us think we do not judge , what we do judge , or do not do what we know our selves well enough to do . if we cannot answer sophismes against motion , we can yet rise up and walk . . these things are consistent , and are not capable of being opposed one to the other ; namely , that we refrain communion on the reasons alledged , and thereon judge it necessary to erect congregational churches ; which we should have no occasion to do , were not we excluded from communion in parochial assemblies , as we are . . the case being put unto me , i answer plainly unto the doctors last supposition whereon the whole depends , that if those things which we except against , as being unduely practised and imposed in parochial assemblies , were removed and taken away , i would hold communion with them , all the communion that any one is obliged to hold with any church , and would in nothing separate from them . this spoiles the whole case . but then he will say , i am no independent ; i cannot help that , he may judge as he sees cause ; for i am nullius addictus jurare in verba magistria designing to be the disciple of christ alone . . but yet suppose that in such churches all the things excepted against being removed , there is yet a defect in some unalterable rule , that concerns the government of the churches , that they answer not in all things the strictness laid down in the drs first supposition ( although it is certain that if not all of them absolutely , yet the most of them , and of the most importance , would be found virtually in parochial assemblies , upon the removal of the things excepted against ) the enquiry is , what i would do then , or whether i would not set up a congregational church , gathered out of other churches ; i answer , i tell you plainly what i would do ; ( . ) if i were joyned unto any such church , as wherein there were a defect in any of the rules appointed by christ for its order and government , i would endeavour peaceably , according as the duties of my state and calling did require ▪ to introduce the practise and observance of them . ( . ) in case i could not prevail therein , i would consider whether the want of the things supposed , were such , as to put me on the practise of any thing unlawful , or cut me short of the necessary means of edification ; and if i found they do not so do , i would never for such defects separate or withdraw communion from such a church . but , . suppose that from these defects should arise not only a real obstruction unto edification , but also a necessity of practising some things unlawful to be observed , wherein no forbearance could be allowed , i would not condemn such a church , i would not separate from it , would not withdraw from acts of communion with it , which were lawful ; but i would peaceably joyn in fixed personal communion with such a church as is free from such defects ; and if this cannot be done without the gathering of a new church , i see neither schisme nor separation in so doing . wherefore notwithstanding all the drs questions and his case founded on as many suppositions as he was pleased to make , it abides firm and unshaken , that the ground and reason of our refraining communion from parochial assemblies , is the practise and imposition of things not lawful for us to observe in them . and it is unduely affirmed ( p. . ) that upon my grounds , separation is necessary , not from the particular conditions of communion with them , but because parochial churches are not formed after the congregational way . for what form of churches they have , be it what it will , it is after the congregational way . and it is more unduely affirmed , and contrary unto the rules of christian charity , that this plea of ours , is a necessary piece of art to keep fair with the presbyterian party . for as we design to keep fair , as it is called , with no parties , but onely so far as truth and christian love require , and so we design it with all parties whatsoever ; so the plea hath been always insisted on by us , and was the cause of non-conformity in multitudes of our perswasion , before they had any opportunity to gather any congregational churches according to the rule of the gospel . such things will never help nor adorn any cause in the issue . but he presseth the due consideration of this art , ( that , as i suppose , they may avoid the snare of it ) on the presbyterians , by minding them what was done in former times , in the debate of the dissenting brethren , and the setting up of congregational churches in those dayes . for saith he , have those of the congregational way since altered their judgment ? hath d. o. yielded that in case some termes of communion in our church , were not insisted on , they would give over separation ? were not their churches first gathered out of presbyterian congregations ; and if presbytery had been setled upon the kings restauration , would they not have continued in their separation ? answ. , there is no difference that i know of , between presbyterians and those whom he calls independents , about particular churches . for the presbyterians allow them to be of divine institution ; grant them the exercise of discipline , by their own eldership in all ordinary cases , and none to be exercised in them , without them or their own consent , as also their right unto the choice of their own officers ; so that there could be no separation between them on that account . . when they begin in good earnest to reform themselves and to take away the unsufferable conditions of communion excepted against , they may know more of my judgment if i am alive , ( which i do not believe i shall be ) as unto separation ; though i have spoken unto it plainly enough already . . it cannot be said , that the churches of the independents were gathered out of presbyterian churches , for the presbyterian government was never here established ; and each party took liberty to reform themselves according according to their principles , wherein there was some difference . . had the presbyterian government been settled at the kings restauration , by the encouragement and protection of the practise of it , without a rigorous imposition of every thing supposed by any to belong thereunto , or a mixture of humane constitutions , if there had any appearance of a schisme or separation continued between the parties , i do judge they would have been both to blame . for as it cannot be expected that all churches and all persons in them , should agree in all principles and practises belonging unto church order , nor was it so in the dayes of the apostles , nor ever since among any true churches of christ ; so all the fundamental principles of church communion , would have been so fixed and agreed upon between them , and all offences in worship so removed , as that it would have been a matter of no great art absolutely to unite them , or to maintain a firm communion among them , no more then in the dayes of the apostles , and the primitive times , in reference to the differences that were among churches in those dayes . for they allowed distinct communion upon distinct apprehensions of things belonging unto church order or worship , all keeping the unity of the spirit in the bond of peace . if it shall be asked then , why did they not formerly agree in the assemby ? i answer , ( . ) i was none of them , and cannot tell . ( . ) they did agree in my judgment well enough , if they could have thought so ; and farther i am not concern'd in the difference . it is therefore notorious , that occasion is given unto our refraining free communion with parochial churches by the unwarrantable imposition of things , not lawful for us to observe , both in church order and worship ; nor is it candid in any to deny it , though they are otherwise minded as unto the things themselves . his second exception is unto a saying which i quoted out of justice hobarts reports , who saith , we know well that the primitive church in its greatest purity was but voluntary congregations of believers , submitting themselves to the apostles and other pastors , to whom they did minister of their temporals as god did move them . hereunto with a reflection on a dead man , i know not why , he replies , that this is not to the purpose , or rather quite overthrows my hypothesis . but why so ? he will prove it with two arguments , the first is this , those voluntary congregations over which the apostles were set , were no limited congregations of any one particular church , but those congregations over which the apostles were set are those of which justice hobart speaks , and therefore it is plain he spake of all the churches which were under the care of the apostles , which he calls voluntary congregations . answ. . whereas this argument seems to be cast into the form of a syllogisme , i could easily manifest how asyllogistical it is , did i delight to contend with him , or any else . but . the conclusion which he infers is directly what i plead for , namely , that all the churches under the care of the apostles were voluntary congregations . . there is fallacy in that expression , no limited congregations of any one particular church ; no such thing is pretended , but particular churches are congregations . such were all the churches over which the apostles were set , and therefore justice hobart speaks of them all . this then is that which he seems to oppose , namely , that all the churches under the care of the apostles were particular voluntary congregations , as justice hobart affirms , and this is that which in the close , he seemes to grant . his second argument which is no less ambiguous , no less a rope of sand than the former , is this , those voluntary congregations over whom the apostles appointed pastors after their decease , were no particular congregations in one city . but those of whom justice hobart speaks were such , for he saith they first submitted unto the apostles and afterwards to other pastors ; what then ? why justice hobart could not be such a stranger to antiquity as to believe that the christians in the age after the apostles , amounted but to one congregation in a city . answ. . what this is designed to prove , or disprove , or how it doth either of them i do not understand ; but i deny the proposition . the voluntary congregations over whom the apostles appointed pastors were all of them particular congregations , either in one city or more cities , for that is nothing unto our purpose . . not to ingage justice hobart or his honour , i do confess my self such a stranger unto antiquity ( if that may be esteemed the reason of it ) as not to believe that the christians in the age after the apostles amounted to any more than one church or congregation in a city ; and shall acknowledge my self beholding to this reverend author , if he will give me one undoubted instance where they so did ▪ only let the reader observe , that i intend not occasional meetings of any of the church with or without their elders , which were frequent . they met in those dayes , in fields , in mountains , in dens and caves of the earth , in burying places , in houses hired or borrowed , in upper rooms , or cellars , whereof a large story might easily be given , if it were to our present purpose . dionysius of alexandria summs them up briefly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a field , a desert , a ship , an inn , a prison , were places of our meetings : euseb. lib. . cap. . but i speak of stated churches , with their worship , power , order and rule . but whether there were more such churches in any one city ; is a matter of fact that shall be immediately enquired into . all that i here assert and confirm from the words of justice hobart , is that the churches in the days of the apostles were particular voluntary congregations . and the dr. will find it a difficult task to prove that this overthrows my hypothesis . our author in the next place opposeth what i affirm'd of the gradual deviation of the churches after the apostles from the rule of their first institution ; which hath been already accounted for . sect. . p. . upon an occasional expression of mine , about the church of carthage in cyprians time , he gives us a large account of the state of the church of carthage at that time , wherein we are not much concern'd . my words are , vindic. p. . though many alterations were before that time , introduced into the order and rule of the churches , yet it appears that when cyprian was bishop of the church of carthage , that the whole community of the members of that church did meet together to determine of things that were of their common interest , according unto what was judged to be their right and liberty in those dayes . i thought no man who is so conversant in the writings of cyprian as our author apparently is , could have denied the truth hereof , nor do i say it is so done by him ; onely he takes occasion from hence to discourse at large concerning the state of the church at carthage in those dayes in opposition to mr. cotton , who affirms that there was found in that church the express and lively lineaments of the very body of congregational discipline . herein i am not concern'd , who do grant that at that time there were many alterations introduced into the order and rule of the church ; but that the people did meet together unto the determination of things of their common interest , such as were the choice of their officers , and the readmission of them into the fellowship of the church who had fallen through infirmity in time of persecution , or publick offences and divisions , is so evident in the writings of cyprian , wherein he ascribes unto them the right of choosing worthy , and of rejecting unworthy officers , and tells them that in such cases he will do nothing without their consent , that it cannot be gain-said . but hereon he asketh , where i had any reason to appeal to st. cyprian for the democratical government of the church ; which indeed i did not do , nor any thing which look'd like unto it ; and he addes that they have this advantage from the appeal , that we do not suppose any deviation then from the primitive institution , whereas my words are positive , that before that time there were many alterations introduced into the rule and order of the church ; such things will partiallity in a cause , and aiming at success in disputation , produce . m. cotton affirms , that the lineaments of the congregational discipline are found in that church ; that there is therein a just representation of an episcopal church ; that is i presume diocesan , because that alone is unto his purpose . it is not lawful to make any church after the time of the apostles the rule of all church state and order ; nor yet to be absolutely determined in these things , by the authority of any man not divinely inspired , and yet i cannot but wish , that all the three parties dissenting about church order , rule and worship , would attempt an agreement between themselves , upon the representation made of the state of the church of carthage in the dayes of cyprian , ( which all of them lay some claim unto ) although it will be an abridgement of some of their pretensions . it might bring them all nearer together , and it may be all of them in some things nearer to the truth ; for it is certain , . that the church of carthage was at that time a particular church ; there was no more church but one in that city . many occasional meetings and assemblies in several places for divine exercises , and worship there were . but stated churches with officers of their own , members peculiarly belonging unto them , discipline among them , such as our reverend author doth afterwards affirme and describe our parochial churches to be , there were none , nor is it pretended that there were . . that in this one church , there were many presbyters or elders , who ruled the whole body or community of it , by common advice and counsel , whether they were all of them , such as laboured in the word and doctrine , with the administration of the sacraments , or attended unto rule only , it doth not appear . but that they were many , and such as did not stand in any peculiar relation unto any part of the people , but concur'd in common , to promote the edification of the whole body , as occasion and opportunity did require ; is evident in the account given of them by cyprian himself . . that among those elders , in that one church , there was one peculiarly called the bishop , who did constantly preside amongst them , in all church affairs , and without whom ordinarily nothing was done , as neither did he any thing , without the advice of the elders , and consent of the people . how far this may be allowed for orders sake is worth consideration ; of divine institution it is not . but where there are many elders , who have equal interest in , and right unto the rule of the whole church , and the administration of all ordinances , it is necessary unto order , that one do preside in their meetings and consultations , whom custom gave some preheminence unto . . that the people were ruled by their own consent , and that in things of greatest importance , as the choice of their officers , the casting out and the receiving in of lapsed members , had their suffrage in the determination of them . . that there was no imposition of liturgies , or ceremonies , or any humane invention in the worship of god , on the church or any members of it , the scripture being the sole acknowledged rule in discipline and worship . this was the state and order of the church of carthage in those days , and although there were some alterations in it , from the first divine institution of churches , yet i heartily wish , that there were no more difference amongst us , then what would remain upon a supposition of this state . for what remains of the opposition made unto what i had asserted concerning congregational or particular churches , i may referre the doctor and the reader , unto what hath been farther pleaded concerning them , in the preceding discourse , nor am i satisfied that he hath given any sufficient answer unto what was before alledged in the vindication , but hath passed by what was most pregnant with evidence unto the truth , and by a mistake of my mind or words diverts very much from the state of the question , which is no other but what i laid down before , yet i will consider what is material in the whole of his discourse on this subject . sect . . p. , he says , i affirm that as to the matter of fact concerning the institution of congregational churches , it seems evidently exemplyfied in the scripture ; for which i referre the reader unto what is now again declared in the confirmation of it . and he adds , the matter of fact is that when churches grew too big for one single congregation in a city , then a new congregational church was set up under new officer , with a separate power of government ; that is in that city . but this is not at all the matter of fact. i do not say that there were originally more particular churches then one in one city ; i do grant , in the words next quoted by him , that there is not express mention made , that any such church did divide it self into more congregations with new officers . but this is the matter of fact , that the apostles appointed onely particular congregations , and that therefore they did not oblige the christians about in a province or diocess , to be of that church which was first erected in any town or city , but they founded new churches , with new officers of their own , in all places where there were a sufficient number of believers , to make up such a church . and this i prove , from the instance of the church of hierusalem , which was first planted ; but quickly after there were churches gathered and settled in judea , gallilee , and samaria . they planted churches , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the cities and villages as clemens speaks . but , what saith he , is this to the proof of the congregational way , this it is , namely , that the churches instituted by the apostles were all of them congregational , not diocesan , provincial or national ; but saith he , the thing i desired was , that when the christians in one city multiplyed into more congregations , they would prove that they did make new and distinct churches ; he may desire it of them who grant that the christians did multiply in one city , into more congregations then one ( which i deny ) untill the end of the second century ; although they might and did occasionally meet , especially in times of persecution in distinct assemblies . neither will their multiplication into more congregations without distinct officers , at all help the cause he pleadeth for ; for his diocesan church , consisteth of many distinct churches with their distinct officers , order and power , as he afterwards describes our parishes to do under one bishop . yet such is his apprehension of the justice of his cause , that what hath been pleaded twenty times against it , namely , that speaking of one city the scripture still calls it the church of that place , but speaking of a province as judea , galilee , samaria , galatia , macedonia , it speaks of the churches of them , which evidently proves , that it knows nothing of a diocesan , provincial or national church ; he produceth in the justification of it , because he saith , that it is evident the●ne , that there was but one church in one city , which was never denyed . there were indeed then many bishops in one church , phil. . . acts . . and afterwards when one church had one bishop only , yet there were two bishops in one city , which requires two churches , as epiphanus affirms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . haeres . . s. . for alexandria never had two bishops as other cities had . whether he intend two bishops in one church , or two churches in one city , all is one to our purpose . but the dr. i presume makes this observation rather artificially to prevent an objection against his main hypothesis , then with any design to strengthen it thereby . for he cannot but know how frequently it is pleaded in opposition unto any national church state , as unto its mention in the scripture . for he that shall speak of the churches , in essex , suffolk , hartfordshire , and so of other counties , without the least intimation of any general church unto which they should belong , would be judged to speak rather the independent then the episcopal dialect . but saith he . p. . i cannot but wonder what dr. o. means , when after he hath produced the evidence of distinct churches in the same province , he calls this plain scripture evidence and practise for the erecting particular distinct congregations ; who denies that ? ( i say then , it is incumbent on him to prove , if he do any thing in this cause , that they erected churches of another sort , kind and order also . ) but saith he , i see nothing like a proof , of distinct churches in the same city , which was the thing to be proved , but because it could not be proved , was prudently let alone . but this was not the thing to be proved , nor did i propose it to confirmation , nor assert it , but have proved the contrary unto the end of the second century . this only i assert that every church in one city , was only one church ; and nothing is offered by the doctor to the contrary , yea he affirms the same . but saith he , sect . . p. . dr. o. saith , that the christians of one city might not exceed the bounds of a particular church or congregation , no although they had a multiplication of bishops or elders in them , and occasional distinct assemblies for some acts of divine worship . but then , saith he , the notion of a church is not limited in the scripture to a single congregation . why so ; for saith he , if occasional assemblies be allowed for some acts of worship , why not for others ; i say because they belong unto the whole church , or are acts of communion in the whole church assembled , and so cannot be observed in occasional meetings , do this saith the apostle , when you come together in one place . and if saith he , the number of elders be unlimited , then every of those may attend the occasional distinct assemblies for worship , and yet altogether make up the body of one church , and so say i , they may , and yet be one church still joyning together in all acts of communion , that are proper and peculiar unto the church . for as the meetings intended were occasional so also was the attendance of the elders unto them , as they found occasion , for the edification of the whole church . it may be the dr. is not so well acquainted with the principles and practise of the congregational way , and therefore thinks that these things are contrary unto them . but those of that way , do maintain that there ought to be in every particular congregation unto the compleatness of it , many elders or overseers ; that the number of them ought to be encreased , as the encrease of the church makes it necessary for their edification , that the members of such a church may and ought to meet occasionally in distinct assemblies , especially in the time of persecution , for prayer , preaching of the word and mutual exhortation ; so when peter was in prison after the death of james , many met together in the house of mary to pray , acts . . which was not a meeting of the whole church . and that there were such private meetings , of the members of the same church in times of persecution , among the primitive churches , may be proved by a multiplication of instances ; but still they continued one church , and joyned together in all acts of church communion properly so called , especially if it were possible every lords-day , as justin martyr declares that the church did in his time . for all the christians saith he then , in the city and villages about , gathered together in one place for the ends mentioned . but still these distinct occasional assemblies , did not constitute any distinct societies or corporations , as the distinct companies do in a city . but saith he , grant one single bishop over all these elders , and they make up that representation of a church , which we have from the best and purest antiquity . i say we would quickly grant it , could we see any warrant for it , or if he could prove that so it was from the beginning . however this is no part of our present contest , namely , whether some while after the days of the apostles , in churches that were greatly encreased , and many elders in them , there was not one chosen , ( as at alexandria , ) by those elders themselves , to preside among them , who in a peculiar manner was called a bishop . but if i mistake not , that alone which would advantage his cause is to prove , that there were in one city , or any where else , many , not occasional assemblies of christians or church members , but many stated , fixed churches , with officers of their own , peculiarly related unto them , entrusted with church power and priviledges , at least as much as he afterwards pleads to be in our parochial churches , all under the government of one single bishop , making up a new church state beyond that of particular congregations , by their relation unto him as their common pastor . this i take it , is that which should have been prov'd . all the difficulty wherewith our assertion is accompanyed , ariseth from the multiplication of believers , and the encrease of churches , in the apostles time or presently after . for this seems to be so great , as that those in one city could not continue in one church , notwithstanding the advantages of occasional assemblies . the church of jerusalem had in it at the same time ; the word grew and prevailed at ephesus and other places ; whereto i shall briefly answer as hastning unto a close of this unpleasing labour . i say therefore . . whatever difficulty may seem to be in this matter , yet in point of fact , so it was ; there was no church before the end of the second century of any other species , nature or kind , but a particular congregational church only , as hath been proved before ; let any one instance be produced of a church of one denomination , national , provincial , or diocesan , or of any other kind then that which is congregational , and i will give over this contest . but when a matter of fact is certain , it is too late to enquire how it might be . and on this occasion i shall add that if in that space of time , namely , before the end of the second century , any proof or undoubted testimony can be produced , of the imposition of the necessary use of liturgies , or of stated ceremonies of the practise of church discipline consistent with that now in use in the church of england , it will go a great way in the determination of the whole controversie between us . . the admirable prevalency of the gospel in those days , consisted principally in its spreading it self all the world over , and planting seminaries for farther conversions in all nations . it did indeed prevail more in some cities and towns then in others ; in some places many were converted , in others the tender of it was utterly rejected ; how be it it prevailed not unto the gathering of such great numbers into any church solely , as might destroy , or be inconsistent with its congregational institution . for not all , not it may be half , not sometimes a third part , of them who made some profession of the truth , and attended unto the preaching of the word , and many of whom underwent martyrdom , were admitted as compleat members of the church , unto all the parts of its communion . hence there were many who upon a general account were esteemed christians , and that justly , where the churches were but small . . it doth not appear that in the next age after the apostles , the churches were any where so increased in number as to bear the least proportion with the inha●itants of the cities and towns wherein they were . the church of smyrna in the dayes of polyicarpus may justly be esteemed one of the greatest in those dayes , both from the eminency of the place and person who was justly accounted the great instructer of all asia , as they called him when he was carried unto the stake . but this church giveth such an account of it self in its epistle unto the churches of pontus about the martyrdom of polycarpus , as manifest the church there to have been a very small number , in comparison of the multitude of the other inhabitants , so as that it was scarcely known who or what they were . euseb. lib. . cap. . so in the excellent epistle of the churches of vienna and lyons , unto the churches of asia and phrygia , concerning the persecutions that befell them , as they declare themselves to have been particular churches onely , so they make it evident that they bore in number no proportion unto the inhabitants of the places where they were , who could scarce discover them by the most diligent search . euseb. lib. . cap , . . as for the church of hierusalem in particular , notwithstanding the great number of its original converts , who probably were many of them strangers , occasionally present at the feast of pentecost , and there instructed in the knowledge of the truth , that they might in the several countries whither they immediately returned , be instruments of the propagation of the gospel , it is certain that many years after it consisted of no greater multitude then could come together in one place , to the mannagement of church affairs acts , . , . nor is it likely that pella an obscure place , whose name probably had never been known , but on this occasion , was like to receive any great multitudes ; nor doth epiphanius say , as our authour pretends , that they spread themselves from thence to coelosyria and decapolis and basanitis . for he affirmes expresly that all the disciples which went from hierusalem dwelt at pella . only he says that from thence the sect of the nazarenes , took its original , which spread it self ( afterwards ) in coelosyria , decapolis and basanitis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( speaking of that sect ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they dwelled all at pella . sect. . p. . he quotes another saying of mine , namely , that i cannot discern the least necessity of any positive rule or direction in this matter , seeing the nature of the thing , and the duty of man doth indispensibly require it . and hereon he attempts to make advantage , in opposition unto another saying as he supposeth of mine ; namely , that the institution of churches , and the rules for their disposal and government throughout the world are the same , stated and unalterable ; from whence he makes many inferences to countenance him in his charge of schisme . but why should we contend fruitlesly about these things ? had he been pleased to read a little farther on the same page , he would have seen that i affirm the institution itself to be a plain command , which considering the nature of the duties required of men in church relation , is sufficient to oblige them thereunto , without any new revelation unto that purpose , which renders all his queries , exceptions and inferences of no use . for i do not speak in that place of the original institution of churches whose laws and rules are universal and vnalterable , but our actual gathering into particular churches , for which i say the necessity of duty is our warrant , and the institution it self a command . no great advantage will be made any way of such attempts . the like i must say of his following discourse , p. concerning churches in private families , wherewith i am dismissed . i do grant that a church may be in a family . there was so in the family of abraham before the law. and if a family do consist of such numbers , as may constitute a church meet for the duties required of it , and the priviledges intrusted with it ; if it hath persons in it furnished with gifts and graces , fit for the ministerial office , and they be lawfully called and set apart thereunto , i see no reason why they should not be a chur●h , although they should be all in the same family . but what is this to the imprisoning of all religious worship in private families , that never were churches , nor can so be , with the admission of some other which our author would justifie from this concession , i know not . but it is easie to see what our condition should alwayes be , if some mens power did answer their desires . but the will of god be done . i shall not farther concern my self to consider things charged but not proved , repeated but not confirmed , depending on a misunderstanding , or misapprehension of words , wherein the merit of the cause is not concerned . that which i first undertook was a vindication of the non-conformists from the charge of the guilt of schisme . and this i ingaged in for no other reason , but to remove as far as in me lay , the obstruction that seemed to be cast by the drs. sermon unto the uniting of all protestants in the same common interest against popery . for although the design might be good , as i hope it was , and he might judge well of the seasonableness of what he proposed unto its end ; yet we found it , ( it may be from the circumstances of it , as unto time and place ) to be of a contrary tendency , to the raising of new disputes , creating of new jealousies , and weakning the hands of multitudes , who were ready and willing to joyn entirely in opposition unto popery , and the defence of the protestant religion . for if a party of souldiers ( as the dr. more then once alludes unto that sort of men ) should be drawing up in a field , with others , to oppose a common enemy , some persons of great authority and command in the army , should go unto them , and declare , that they were not to be trusted , that they themselves were traytors and enemies , fit to be destroyed when the common enemy was dispatched or reconciled , it would certainly abate of their courage and resolution in what they were undertaking , with no less hazard , then any others in the army . i have here again unto the same end vindicated the principles of the former vindication , with what brevity i could . for the truth is , i meet with nothing material in the drs. large discourse as unto what he chargeth on those of the congregational perswasion , but what is obviated in the foregoing treatise . and if any thing of the same nature be further offered in opposition unto the same principles , it shall ( if god give life and strength be considered in and with the second part of it , concerning the matter , form , rule , polity , offices , officers , and order of evangelical churches , which is designed ; and it is designed not for strife and contention with any , which if it be possible , and as far as in me lieth i shall alwayes avoid , but for the edification of them , by whom it is desired . finis . notes, typically marginal, from the original text notes for div a -e see discourse of evangelical love , pag. . notes for div a -e cor. . . chap. . . notes for div a -e pag. . pag. . p. , , . pag. , . pag. . pag. . pag. . pag. . & . pag. , & . of temptation the nature and povver of it. the danger of entring into it. and the meanes of preventing the danger. with a resolution of sundry cases thereunto belonging, / by john owen, d.d. owen, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing o thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) of temptation the nature and povver of it. the danger of entring into it. and the meanes of preventing the danger. with a resolution of sundry cases thereunto belonging, / by john owen, d.d. owen, john, - . [ ], p. printed by h. hall, printer to the university, for t. robinson, oxford : . annotation on thomason copy: "june". reproduction of the original in the british library. eng temptation -- early works to . a r (thomason e _ ). civilwar no of temptation: the nature and povver of it. the danger of entring into it. and the meanes of preventing the danger. with a resolution of su owen, john c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - david karczynski sampled and proofread - david karczynski text and markup reviewed and edited - pfs batch review (qc) and xml conversion of temptation , the nature and povver of it . the danger of entring into it . and the meanes of preventing that danger . with a resolution of sundry cases thereunto belonging , by john owen . d. d. because thou hast kept the word of my patience , i will also keep thee from the hour of temptation , which shall come upon all the world , to try them that dwell upon the earth . revel. . . oxford . printed by h. hall , printer to the university , for t. robinson . . to the reader . christian reader , if thou art in any measure awake in these daies wherein we live , and hast taken notice of the manifold , great , and various temptations wherewith all sorts of persons that know the lord , and professe his name are beset , and whereunto they are continually exposed ; with what successe those temptations have obtained to the unspeakable scandall of the gospell , with the wounding and ruine of innumerable soules : i suppose thou wilt not inquire any farther after other reasons of the publishing of the ensuing warnings and directions , being suited to the times that passe over us , and thine own concernment in them . this i shall only say to those who think meet to persist in any such enquiry , that though my first engagement for the exposing of these meditations unto publick view , did arise from the desires of some , whose avouching the interest of christ in the world by personall holiness , and constant adhering to every thing that is made pretious by its relation to him , have given them power over me , to require at any time services of greater importance , yet i dare not lay my doing of it so upon that account , as in the least , to intimate , that with respect to the generall state of things mentioned , i did not my selfe esteeme it seasonable and necessary . the variety of outward providences and dispensations , wherewith i have my selfe been exercised in this world , with the inward trials they have been attended withall , added to the observation that i have had advantages to make of the waies and walkings of others , their beginnings , progresses , and endings , their risings and falls in profession , and conversation , in darknesse and light , have left such a constant sense & impression of the power & danger of temptations upon my mind and spirit , that without other pleas and pretences , i cannot but own a serious call unto mē to bewar , with a discovery of some of the most eminent waies and meanes of the prevalency of present tēptations , to have been in my own judgment , in this season , needfull . but now reader , if thou art amongst them , who takest no notice of these things , or carest not for them , who hast no sense of the efficacy and dangers of temptations in thine own walking and profession , nor hast observed the power of them upon others ; who discernest not the manifold advantages that they have got in these daies , wherein all things are shaken , nor hast been troubled or moved for the sad successes they have had amongst professors , but supposest that all things are well within door , and without , and would be better , couldest thou obtaine fuller satisfaction to some of thy lusts , in the pleasures or profits of the world , i desire thee to knovv , that i vvrite not for thee , nor do esteeme thee a fit reader , or judge of what is here written . whilest all the issues of providentiall dispensations , in reference to the publick concernements of these nations are perplexed and intangled , the footsteps of god lying in the deep , where his pathes are not known ; whilst in particular , unparalleled distresses , and strange prosperities are measured out to men , yea to professors ; whilest a spirit of errour , giddinesse , and delusion goes forth with such strength and efficacy , as it seemes to have received a commission to go and prosper ; whilst there are such divisions strifes , emulations , attended with such evil surmises , wrath , & revenge , found amongst brethren ; whilest the desperate issues and products of mens temptations are seen day● in partiall , & totall apostacy , in the decay of love , the overthrow of faith ; our dayes being filled with fearful examples of back sliding , such as former ages never knew whilst there is a visible declension from reformation seizing upon the professing party of these nations , both as to personall holinesse , and zele for the interest of christ ; he that understands not that there is an houre of temptatiō come upon the world to try them that dwell in the earth is doubtlesse either himselfe at present captivated under the power of some woefull lust , corruption , or temptation , or is indeed starke blind , and knowes not at all what it is to serve god in temptations : with such then i have not at present to doe ; for those who have in generall a sense of these things , who also in some measure are able to consider that the plague is begun , that they may be farther awakened to look about thē , lest the infection have approached nearer to them , by some secret & imperceptible wayes , than they did apprehend ; or lest they should be surprized at unawares hereafter by any of those temptations that in these dayes either wast at noone , or else walke in darknesse , is the ensuing warning intended ; & for the sake of them that mourne in secret , for all the abominations that are found among , and upon them that professe the gospell ; and who are under the conduct of the captaine of their salvation fighting and resisting the power of temptations , from what spring soever they rise , in themselves , are the ensuing directions proposed to consideration . that our faithfull and mercifull high priest , who both suffered and was tempted , and is on that account touched with the feeling of our infirmities , would accompany this small discourse with seasonable supplyes of his spirit , and suitable mercy to them that shall consider it , that it may be usefull to his servants for the ends whereunto it is designed , is the prayer of him , who received this handfull of see from his storehouse , and treasure , joh : ovven errata . page . l. . f. body r. bowels . p. . l. . note r. not . p. . l. ●that r. it . p. . l. . a fire ; how , r. what . p. . l. . dele coyn p. . l. . it . r. we , p. . l. last dele as . p. . l. . adde a those . p. . l. . ad is ▪ p. . l. . turfe r. trifle . p. . l. nor r. 〈◊〉 p. . l. . even , ad of . pag. . l. . laodicea . p. . l. . notwithstanding . p. . carriing . r. concerning . p. . l. . them . p. . . leads p. . l. last dele succour . p. . l. . that the things . ● ▪ . l. . it have , r. what hath . l. . dele which objections . l. . . renounced . r. removed . p. . l. . detestation . p. . l. ▪ this , r. their . p. . l. . left r. let . l. . lest r. lesser . l. . dele the p. . l. . dele & so . p. . . with r. is . p. . l. . returnes . returners . p. . l. . a one . p. . l. . those r. these . p. . l. . those r. these . p. . l. . a sinne : will r. with . p. . l. . and how then are they . p. . l. . not ? p. . l. . killd , r. skil . p. . l. . sixt r. sixth . l. . sanctity r. facility . p. . l. ●flesh r. selfe . p. . l. . successe . it is . p. . l. . that . r. it . . l. . that r. it . l. . that r. it . chap. i. the words of the text , that are the foundation of the ensuing discourse . the occasion of the words , with their dependance ; the things specially aimed at in them . things considerable in the words as to the generall purpose in hand . of the generall nature of temptation wherein it consists . the speciall nature of temptation . temptation taken actively and passively . how god tempts any . his ends in so doing . the way whereby he doth it : of temptation in its speciall nature : of the actions of it . the true nature of temptation stated . matth. . . watch and pray that you enter not into temptation . these words of our saviour are repeated with very litle alteration in three evangelists ; only whereas matthew and mark have recorded them as above written , luke reporteth them thus ; arise and pray , that you enter not into temptation ; so that the whole of his caution seemes to have beene ; arise , watch and pray that you enter not into temptation . solomon tells us of some , that lye downe on the top of a mast in the middest of the sea , prov. . . men overborne by security in the mouth of destruction . if ever poore soules lay downe on the top of a mast in the middest of the sea , these disciples with our saviour in the garden did so . their master at a litle distance from them , was offering up prayers and supplications with strong cryes , and teares ; heb. . . being then taking into his hand , and beginning to a tast that cup that was filled with the curse and wrath due to their sinnes . the jewes armed for his ▪ and their destruction , being but a litle more distant from them , on the other hand . our saviour had a litle before , informed them , that , that night he should be betraid , and be delivered up to be slaine ; they saw that he was sorrowfull , and very heavy vers. . nay he told them plainely , that his soule was exceeding sorrowfull even unto death : vers. . and therefore entreated them to tarry , and watch with him , now he was dying , and that for them . in this condition , leaving them but a litle space like men forsaken of all love towards him , or care of themselves , they fall fast asleepe . even the best of saints , being left to themselves , will quickly appeare to be lesse then men , to be nothing . all our owne strength is weaknesse , and all our wisdome , folly . peter being one of them , who but a litle before , had with so much selfe-confidence , affirm'd , that though all men forsooke him , yet he never would so do ; our saviour expostulates the matter in particular with him , vers. . he saith unto peter , could you not watch with me one houre : as if he should have said ; art thou he peter who but now boasted'st of thy resolution , never to forsake me ? is it likely that thou shouldest hold out therein , when thou canst not watch with me one houre ? is this thy dying for me ; to be dead in security , when i am dying for thee ? and indeed it would be an amazing thing , to consider , that peter should make so high a promise , and be immediately so carelesse and remisse in the pursuit of it ; but that we find the root of the same treachery abiding and working in our owne hearts , and do see the fruit of it brought forth every day . the most noble engagements unto obedience , quickly ending in deplorable negligence , rom. . . in this estate our saviour admonishes them of their condition , their weaknesse , their danger , and stirres them up to a prevention of that ruine , which lay at the doore ; saith he , arise , watch , and pray , &c. i shall not insist on the particular aimed at here by our saviour in this caution to them that were then present with him , the great temptation that was coming on them , from the scandall of the crosse , was doubtlesse in his eye ; but i shall consider the words as containing a generall direction to all the disciples of christ in their following of him throughout all generations . there are three things in the words ; . the evill cautioned against : temptation . . the meanes of its prevalency ; by our entering into it . . the way of preventing it , watch and pray . it is not in my thoughts to handle the common place of temptations , but only the danger of them in generall , with the meanes of preventing that danger . yet that we may know what we affirme , and whereof we speak , some concernements of the generall nature of temptation , may be premised . for the generall nature of tempting and temptation , it lyes among things indifferent ; to try , to experiment , to prove , to peirce a vessell , that the liquor that is in it may be knowne , is as much as is signified by it . hence god is said sometimes to tempt ; and we are commanded as our duty to tempt or try or search our selves , to know what is in us ; and to pray that god would do so also . so temptation is like a knife , that may either cut the meat , or the throat of a man ; it may be his food , or his poyson , his exercise , or his destruction . temptation in its speciall nature : as it denotes any evill , is considered , either actively , as it leads to evill , or passively as it hath an evill and suffering in it , so temptation is taken for affliction , jam. . . for in that sense , we are to count it all joy when we fall into temptation , in the other , that we enter not into it . againe actively considered , it either denotes in the tempter , a designe for the bringing about of the speciall end of temptation , namely a leading into evill ; so it is said , that god tempts no man , jam. . . with a designe for sinne , as such : or the generall nature , and end of temptation which is triall ; so god tempted abraham , gen : . . and he proveth , or tempteth by false prophets , deut. . . now as to gods tempting of any , two things are to be considered . . the end why he doth it . . the way whereby he doth it . for the first , his generall ends are two . . he doth it to shew unto man what is in him , that is the man himselfe : and that either as to his grace , or to his corruption . ( i speak not now of it , as it may have a place and beare a part in judiciary obduration . ) grace and corruption lye deep in the heart , men oftentimes deceive themselves in the search after the one , or the other of them . when we give vent to the soule , to try what grace is there , corruption comes out : and when we search for corruption , grace appeares ; so is the soule kept in uncertainty ; we faile in our trialls . god comes with a gage , that goes to the bottome . he sends his instruments of triall into the body , and the inmost parts of the soule , and lets man see what is in him , of what mettall he is constituted . thus he tempted abraham , to shew him his faith . abraham knew not what faith he had ; ( i meane what power and vigour was in his faith ) untill god drew it out by that great triall and temptation ; when god saies he knew it , he made abraham know it . so he tryed hezekiah , to discover his pride : god left him that he might see what was in his heart , chron. . . he knew not that he had such a proud heart , so apt to be lifted up , as he appeared to have , untill god tryed him , and so let out his filth , and powred it out before his face . the issues of such discoveries to the saints in thankfulnesse , humiliation , and treasuring up of experiences , i shall not treat of . . god doth it to shew himselfe unto man , and that . in a way of preventing grace ; a man shall see that it is god alone who keeps from all sinne . untill we are tempted , we think we live on our owne strength . though all men do this or that , we will not . when the triall comes , we quickly see , whence is our preservation by standing , or falling . so was it in the case of abimeleck , gen. . . i withheld thee . . in a way of renewing grace . he would have the temptation continue with paul , that he might reveale himselfe to him , in the sufficiency of his renewing grace , cor. . . we know not the power and strength , that god puts forth in our behalfe , nor what is the sufficiency of his grace , untill comparing the temptation with our owne weaknesse it appeares unto us . the efficacy of an antidote is found when poyson hath been taken , and the pretiousnesse of medicines is made knowne by diseases . we shall never know what strength there is in grace , if we know not what strength there is in temptation . we must be tryed , that we may be made sensible of being preserved . and many other good and gracious ends he hath , which he accomplisheth towards his saints by his trialls and temptations , not now to be insisted on . . for the waies whereby god accomplisheth this his search , triall , or temptation , these are some of them . . he puts men on great duties , such as they cannot apprehend that they have any strength for , nor indeed have . so he tempted abraham , by calling him to that duty of sacrificing his sonne ; a thing absurd to reason , bitter to nature , and grievous to him on all accounts whatever . many men know not what is in them , or rather what is ready for them , untill they are put upon what seemes utterly above their strength , indeed upon what is really above their strength . the duties that god in an ordinary way requires at our hands , are not proportioned to what strength we have in our selves , but to what help and reliefe is laid up for us in christ ; and we are to addresse our selves to the greatest performances , with a setled perswasion that we have not ability for the least . this is the law of grace ; but yet when any duty is required , that is extraordinary , that is a secret note often discovered , in the yoke of christ ; it is a triall , a temptation . . by putting them upon great sufferings . how many have unexpectedly found strength , to dye at a stake , to endure tortures for christ . yet their call to it was a triall . this peter tells us is one way whereby we are brought into trying temptations , pe. . , . our temptations arise from the fiery triall , and yet the end is but the triall of our faith . . by his providentiall disposing of things so , as that occasions unto sinne will be administred unto men , which is the case mentioned , dent . . . and innumerable other instances may be adjoyned . now they are not properly the temptations of god , as coming from him , with his end upon them that are here intended : and therefore i shall set these apart from our present consideration , that is then temptation in its speciall nature , as it denotes an active efficiency towards sinning ( as it is mannaged with evill , unto evill ) that i intend . in this sense , temptation may proceed either singly from satan , or the world , or other men in the world , or from our selves , or joyntly from all , or some of them , in their severall combinations . satan tempts sometimes singly by himselfe , without taking advantage from the world , the things , or persons of it , or our selves . so he deales in his injection of evill and blasphemous thoughts of god , into the hearts of the saints ; which is his own work alone , without any advantage from the world or our owne hearts . for nature will contribute nothing thereunto , nor any thing that is in the world , nor any man of the world ; for none can conceive a god , and conceive evill of him . herein sathan is alone in the sin ▪ and shall be so in the punishment . these fiery darts are prepared in the forge of his owne malice , and shall with all their venome and poyson , be turned into his owne heart for ever . sometimes he makes use of the world , and joines forces against us , without any helps from within . so he tempted our saviour , by shewing him the kingdomes of the world , and the glory of them . and the variety of the assistances he findes from the world , in persons , and things which i must not insist on , the innumerable instruments and weapons he takes from thence of all sortes , and at all seasons , are inexpressible . . sometimes he takes in assistance from our selves also . it is not with us , as it was with christ , when satan came to tempt him , he declares that he had nothing in him , joh. . . it is otherwise with us : he hath , for the compassing of most of his ends , a sure party within our owne breasts , jam. . , . thus he tempted judas ; he was at worke himselfe ; he put it into his heart , to betray christ , luk ▪ . ; he entred into him for that purpose , and he sets the world at worke , the things of it , providing for him peices of silver , vers. . they covenanted to give him money ; and the men of it : even the priests and pharisees ; and calleth in the assistance of his own corruption ; he was coveteous , a theife , and had the bagge . i might also shew , how the world and our own corruptions doe act singly by themselves , and joyntly in conjunction with satan , and one another in this businesse of temptation . but the truth is ; the principles , wayes and meanes of temptations , the kinds , degrees , efficacy , and causes of them , are so inexpressibly large , and various , the circumstances of them , from providence , natures , conditions , spirituall , and naturall , with the particular cases thence arising , so innumerable , and impossible to be comprized , within any bound or order , that to attempt the giving an account of them , would be to undertake that , which would be endlesse . i shall content my selfe to give a description of the generall nature of that which we are to watch against ; which will make way for what i ayme at . temptation then in generall ! is any thing , state , way , condition , that upon any account whatever , hath a force or efficacy to seduce , to draw the mind , and heart of a man from that obedience which god requires of him , into any sinne , in any degree of it whatever . in particular , that is a temptation to any man , which causes , or occasions him to sinne , or in any thing to goe off from his dutie , either by bringing evill into his heart , or drawing out that evill , that is in his heart , or any other way , diverting him from communion with god , and that constant , equall , universall obedience , in matter , and manner , that is required of him . for the clearing of this description , i shall only observe that , though temptation seemes to be of a more active importance , and so to denote only the power of seduction to sinne it selfe , yet in the scripture it is commonly taken in a neuter sense , and denotes the matter of the temptation , or the thing whereby we are tempted . and this is a ground of the description i have given of it ; be it how it will , that from any thing whatever , within us , or without us , hath advantage to hinder in duty , or to provoke unto , or in any way to occasion sinne , that is a temptation , and so to be looked on ; be it businesse , imployment , course of life , company , affections , nature , or corrupt designe , coyne , relations , delights , name , reputation , esteeme , abilities , parts or excellencies of body , or mind , place , dignity , art , so farre as they further , or occasion the promotion of the ends before mentioned they are all of them , no lesse truely temptations , than the most violent solicitations of sathan or allurements of the world ; and that soule lyes at the brink of ruine , who discernes it not ; and this will be farther discovered in our processe . chap. . what it is to enter into temptation . not barely being tempted . not to be conquered by it . to fall into it . the force of that expression . things required unto entring into temptation . satan or lust more than ordinarily importunate . the soules entanglement . seasons of such entanglements discovered . of the houre of temptation , rev. . . what it is . how any temptation comes to its houre . how it may be knowne when it is so come . the meanes of prevention prescribed by our saviour . of watching and what is intended thereby . of prayer . having shewed what temptation is , i come in the next place to manifest what it is to enter into temptation : . this is not merely to be tempted : it is impossible that we should be so freed from temptation , as not to be at all tempted . whilest satan continues in his power and malice , whilest the world and lust are in being , we shall be tempted : christ ( sayes one , ) was made like unto us , that he might be tempted ; and we are tempted that we may be made like unto christ : temptation in generall , is comprehensive of our whole warfare ; as our saviour calls the time of his ministry , the time of his temptation , luk. . . we have no promise that we shall not be tempted at all , nor are to pray for an absolute freedome from temptations , because we have no such promise of being heard therein . the direction we have for our prayers is , lead us not into temptation , mat. . . it is entering into temptation , that we are to pray against : we may be tempted , and yet not enter into temptation : so that , . something more is intended by this expression , then the ordinary work of satan , and our own lusts , which will be sure to tempt us every day . there is something signall , in this entring into temptation , that is , not the saints every dayes worke : it is something that befals them peculiarly in reference to seduction unto sinne , on one account or other , by the way of allurement , or affrightment . . it is not to be conquered by a temptation ; to fall downe under it ; to commit the sinne or evill that we are tempted to , or to omit the duties that are opposed . a man may enter into temptation , and yet not fall under temptation . god can make a way for a man to escape , when he is in , he can breake the snare , tread downe satan , and make the soule more than a conquerour , though it have entered into temptation : christ entered into it , but was not in the least foyled by it , but . it is , as the apostle expresseth it . tim. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; to fall into temptation ; as a man falls into a pit , or a deep place , where are gins , and snares , wherewith he is intangled . the man is not presently kill'd , and destroyed , but he is intangled and detained : he knowes not how to get free , or be at liberty : so it is expressed againe to the same purpose , cor. . . no temptation hath taken you : it is to be taken by a temptation , and to be intangled with it , held in its cords , not finding at present a way to escape . thence saith peter ep. . . the lord knoweth how to deliver the godly out of temptations : they are entangled with them , god knowes how to deliver them out of them . when we suffer a temptation to enter into us , then we enter into temptation . whilest it knocks at the doore , we are at liberty ; but when any temptation comes in , and parlies with the heart , reasons with the mind , entices and allures the affections , be it a long or a short time , doe it thus insensibly and imperceptibly , or do the soule take notice of it , we enter into temptation ; so then ; unto our entring into temptation is required ; : that by some advantage , or on some occasion , satan be more earnest than ordinary in his solicitations to sinne , by affrightments , or allurements , by persecutions , or seductions , by himselfe or others ; or that some lust or corruption by his instigation , and advantages of outward objects provoking , as in prosperity , or terrifying , as in trouble , do tumultuate more than ordinary within us : there is a speciall acting of the authour , and principles of temptation , required thereunto . . that the heart be so farre entangled with it , as to be put to dispute , and argue in its owne defence , and yet not to be able wholy to eject or cast out the poyson , and leaven that hath been injected ; but is surprized , if it be never so little off its watch , into an intanglement not easy to be avoided ; so that the soule may cry , and pray , and cry againe , and yet not be delivered ; as paul sought the lord thrise for the departure of his temptation , and prevailed not . the entanglement continues . and this usually fals out in one of these two seasons . . when satan by the permission of god , for ends best knowne to himselfe , hath got some peculiar advantage against the soule . as in the case of peter : he sought to winnow him , and prevailed . . when a mans lusts and corruptions , meet with peculiarly provoking objects , and occasions , through the condition of life , that a man is in , with the circumstances of it : as it was with david : of both which afterward . in this state of things , a man is entred into temptation ; and this is called the houre of temptation , rev. . . the season wherein it growes to a head ; the discovery whereof will give farther light into the present enquiry , about what it is to enter into temptation ; for when the houre of temptation is come upon us , we are entred into it . every great and pressing temptation hath its houre , a season wherein it growes to a head , wherein it is most vigorous , active , operative and prevalent . it may be long in rising , it may be long urging more or lesse ; but it hath a season , wherein from the conjunction of other occurrences , such as those mentioned , outward or inward , it hath a dangerous houre , and then for the most part , men enter into it . hence that very temptation which at one time , hath little or no power on a man , he can despise it , scorne the motions of it , easily resist it ; at another , beares him away quite before it . it hath from other circumstances and occurrences , got new strength and efficacy ; or the man is enervated and weakened , the houre is come , he is entred into it , and it prevailes . david probably had temptations before in his younger dayes to adultery or murder , as he had in the case of nabal ; but the houre of temptation was not come , it had not got its advantages aabout it , and so he escaped , untill afterwards . let men looke for it , that are exposed unto temptations , as who is not : they will have a season wherein their solicitations will be more urgent , their reasonings more plausible , pretences more glorious , hopes of recovery more appearing , opportunities more broad and open , the doores of evill made more beautifull than ever they have been : blessed is he who is prepared for such a season , without which there is no escaping . this as i said is the first thing required to entring into temptation ; if it stay here , we are safe . before i descend to other particulars , having now entered hereon i shall shew in generall . . how , or by what meanes , commonly any temptation attaines its houre . . how we may know when any temptation is come to its high noone , and is in its houre . . it doth the first by severall wayes . . by long solicitations , causing the mind frequently to converse with the evill solicited unto , it begets extenuating thoughts of it . if it make this processe , it is coming towards its houre . it may be when first it began to presse upon the soule , the soule was amazed with the ugly appearance of what it aymed at , and cryed , am i a dogge ? if this indignation be not dayly heightened , but the soule by conversing with the evill , begins to grow as it were familiar with it , not to be startled as formerly , but rather enclines to cry , is it not a little one ? then the temptation is coming towards its high noone , lust hath then entised and entangled , and is ready to conceive , jam , . . of which more at large afterwards , in our enquiry , how we may know , whether we are entred into temptation , or no : our present inquest is after the houre and power of temptation its selfe . . when it hath prevailed on others , and the soule is not filled with dislike and abhorrency of them and their wayes , nor with pitty and prayer for their deliverance . this proves an advantage unto it , and rayses it towards its height . when that temptation sets upon any one , which at the same time , hath possessed and prevailed with many , it hath so great , and so many advantages thereby , that it is surely growing towards its houre . it s prevailing with others , is a meanes to give it its houre against us . the falling off of hymeneus and philetus , is said to overthrow the faith of some , tim. . , . . by complicating its selfe with many considerations , that perhaps are not absolutely evill . so did the temptation of the galathians to fall from the purity of the gospell , freedome from persecution , union and consent with the jewes : things in themselves good , were pleaded in it , and gave life to the temptation it selfe . but i shall not now insist on the several advantages , that any temptation hath to heighten & greaten its selfe , to make its selfe prevalent and effectuall , with the contribution that it receives to this purpose , from various circumstances , opportunities , specious pleas and pretences , necessities for the doing that , which cannot be done without answering the temptation , and the like ; because i must speak unto some of them afterwards . . for the second , it may be knowne , . by its restlesse urgency , and arguing . when a temptation is in its houre it is restlesse : it is the time of battell , and it gives the soule no rest . satan sees his advantage , considers his conjunction of forces , and knowes that he must now prevaile , or be hopelesse for ever . here are opportunities , here are advantages , here are specious pleas and pretences ; some ground is already got by former arguings , here are extenuations of the evill , hopes of pardon , by after endeavours , all in a readinesse ; if he can do nothing now , he must sit downe lost in his undertakings . so when he had got all things in a readinesse against christ , he made it the houre of darknesse . when a temptation discovers mille nocendi artes , presses within doores by imaginations and reasonings , without , by solicitatious , advantages and opportunities , let the soule know , that the houre of it is come , and the glory of god , with its owne welfare , depends on its behaviour in this triall : as we shall see in the particular cases following . . when it makes a conjunction of affrightments and allurements . these two comprize the whole forces of temptation . when both are brought together , temptation is in its houre . they were both in davids case , as to the murder of uriah ; there was the feare of his revenge on his vvife , and possibly on himselfe ; and feare of the publication of his sinne , at least ; and there was the allurement of his present enjoyment of her , whom he lusted after . men sometimes are carried into sinne by love to it , and are continued in it by feare of what will ensue upon it . but in any case , where these two meet , something allures us , something affrights us , and the reasonings that runne between them are ready to entangle us , then is the houre of temptation . this then it is to enter into temptation , this is the houre of it , of which more in the processe of our discourse . . there is the meanes of prevention prescribed by our saviour , they are two . . watch . . pray . . the first is a generall expression , by no meanes to be limited to its native signification , of waking from sleepe : to watch is as much as to be on our guard , to take heed , to consider all waies , and meanes whereby an enemy may approach to us . so the apostle cor. . . this it is to watch in this businesse , to stand fast in the faith , as good souldiers , to quit our selves like men . it is as much as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to take heed , or look to our selves , as the same thing is by our saviour often expressed . so rev. . . an universall carefulnesse , and diligence , exercising its selfe in , and by all waies and meanes , prescribed by god , over our hearts and waies , the baits and methods of satan , the occasions and advantages of sinne in the world , that we be not intangled , is that which in this word is pressed on us . . for the second direction of prayer , i need not speak to it . the duty and its concernments are known to all : i shall only adde , that these two comprize the whole endeavour of faith for the soules preservation from temptation . chap. iii. the doctrine . grounds of it ; our saviours direction in this case . his promise of preservation . issues of man entering into temptation . . of ungrounded professours . . of the choycest saints , adam , abraham , david . selfe consideration as to our owne weaknesse . the power of a mans heart to withstand temptation considered . the considerations that useth for that purpose . the power of temptation , it darkens the mind . the severall waies whereby it doth so . . by fixing the imaginations . . by intangleing the affections . . temptations give fuell to lust . . the end of temptation considered , with the issue of former temptations : some objections answered . having thus opened the words as in the foregoing chapter , so farre as is necessary to discover the foundation of the truth to be insisted on , and improved , i shall lay it downe in the ensuing observation . it is the great duty of all believers to use all diligence in the waies of christs appointment , that they fall not into temptation . i know god is able to deliver the godly out of temptation . i know he is faithfull , not to suffer us to be tempted above what we are able , but will make a way for our escape ; yet i dare say i shall convince , who will attend unto what is delivered , and written , that it is our great duty and concernment to use all diligence , watchfulnesse and care , that we enter not into temptation ; and i shall evince it by the ensuing considerations . . in that compendious instruction given us by our saviour , concerning what we ought to pray for , this of not entering into temptation , is expressely one head . our saviour knew of what concernment it was to us , not to enter into temptation , when he gave us this , as one speciall subject of our daily dealing with god , matth. . . and the order of the words showes us , of what importance it is , lead us not into temptation , but deliver us from evill . if we are lead into temptation , evill will befall us , more or lesse . how god may be said to tempt us , or to lead us into temptation i shewed before . in this direction , it is not so much the not giveing us up to it , as the powerfull keeping us from it , that is intended . the last words are as it were exegeticall , or expository of the former ; lead us not into temptation , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : but deliver us from the evill : so deale with us , that we may be powerfully delivered from that evill which attends our entering into temptation . our blessed saviour knowes full well our state and condition ; he knows the power of temptations , having had experience of it ; he knowes our vaine confidence , and the reserves we have concerning our ability to deale with temptations , as he found it in peter ; but he knowes our weaknesse and folly , and how soone we are cast to the ground ; and therefore doth he lay in this provision for instruction , at the entrance of his ministry , to make us heedfull , if possible , in that which is of so great concernment to us . if then we will repose any confidence in the wisdome , love , and care of jesus christ towards us , we must grant the truth pleaded for . . christ promiseth this freedome and deliverance as a great reward , of most acceptable obedience , rev. . . this is the great promise made to the church of philadelphia , wherein christ found nothing that he would blame . thou shalt be kept from the houre of temptation ; not thou shalt be preserved in it , but he goes higher , thou shalt be kept from it . there is , saith our saviour , an houre of temptation coming : a season that will make havoke in the world ; multitudes shall then fall from the faith , deny and blaspheme me ! oh how few will be able to stand and hold out ? some will be utterly destroyed and perish for ever , some will get wounds to their soules that shall never be well healed , whilst they live in this world , and have their bones broken , so as to go halting all their daies . but saith he , because thou hast kept the word of my patience , i will be tender towards thee , and keep thee from this houre of temptation . certainely that which christ thus promises to his beloved church , as a reward of her service , love , and obedience , is no light thing ; whatever christ promiseth to his spouse , is a fruit of unspeakable love ; that is so in an especiall manner , which is promised as a reward of speciall obedience . . let us to this purpose consider the generall issues of mens entering into temptation ; and that of bad and good men , of ungrounded professors , and of the choysest saints . for the first i shall offer but one or two texts of scripture , luk. . . they on the rock , are they which , when they heare , receive the word with joy , and have no roote , but for a while believe : well ! how long do they believe ? they are affected with the preaching of the word , and believe thereon : make profession , bring forth some fruits : but untill when do they abide ? saies he , in the time of temptation they fall away : when once they enter into temptation they are gone for ever : temptation withers all their profession , and slaies their soules . we see this accomplished every day ; men who have attended on the preaching of the gospell , been affected and delighted with it , and have beene looked on , it may be , as believers , and thus have continued for some yeares ; no sooner doth a temptation befall them , that hath vigor and permanency in it , but they are turned out of the way , and are gone for ever : they fall to hate the word they have delighted in , despise the professors of it , and are hardened by sinne . so matth. . . he that heareth these words of mine , and doth them not , is like a man that built his house upon the sand : but what doth this house of profession do ? it shelters him , keeps him warme , and stands for a while ; but saith he , vers. . when the raine descendes , when temptation comes , it falls utterly , and its fall is great . judas followes our saviour three yeares , and all goes well vvith him ; he no sooner enters into temptation , satan hath got him , and winnowed him , but he is gone . demas vvill preach the gospell , untill the love of the world befall him , and he is utterly turned aside , it vvere endlesse to give instances of this ; entrance into temptation , is with this sort of men an entrance into apostasy , more or lesse , in part or in whole , it faileth not . . for the saints of god themselves , let us see by some instances , what issue they have had of thir entring int. temptation . i shall name a fevv ; adam , was the sonne of god , luk. . created in the image of god : full of that integrity , rightousnesse and holinesse which might be and was an eminent resemblance of the holinesse of god . he had a farre greater inherent stock of ability then we ; and had nothing in him to entice or seduce him , yet this adam no sooner enters into temptation , but he is gone , lost , and ruined , he and all his posterity with him . what can we expect in the like condition , that have not only in our temptations , as he had , a cunning devill to deale withall , but a cursed world , and a corrupt heart also . abraham was the father of the faithfull ; whose faith is proposed as a patterne to all them that shall believe , yet he entring twice into the same temptation , namely that of feare about his wife , was twice over powred by it , to the dishonour of god , and no doubt the disquietment of his owne soule . david is called a man after gods owne heart by god himselfe ; yet what a dreadfull thing is the story of his entring into temptation : he is no sooner entangled , but he is plunged into adultery ; thence seeking deliverance by his owne invention , like a poore creature in toyle he is entangled more and more , untill he lies as one dead , under the power of sinne and folly . i might mention noah , lot , hezekiah , peter , and the rest whose temptations , and falls therein , are on record for our instruction . certainely be that hath any heart in these things , cannot but say as the inhabitants of samaria upon the letter of jehu ; behold two kings stood not before him , how shall we stand ? oh lord ! if such mighty pillars have been cast to the ground , such cedars blowne downe , how shall i stand before temptations ? oh keep me that i enter not in ; vestigia terrent , behold the footsteps of them that have gone in ; whom doe you see retiring without a wound ? a blemish at least ? on this account would the apostle have us to exercise tendernesse towards them that are fallen into sinne , gal. . . considering thy selfe , lest thou also be tempted : he doth not say , lest thou also sinne , or fall , or be overtaken with a fault ; but lest thou also be tempted ; thou seest the power of temptation in others , and knowest not how soone thou may'st be tempted , nor what will be the state and condition , of thy soule thereupon . assuredly he that hath seene so many better , stronger men than himselfe faile , and cast downe in the triall , will thinke it incumbent on him to remember the battell , and if it be possible , to come there no more . is it not a madnesse for a man that can scarce crawle up and downe , he is so weake , ( which is the case of most of us ) if he avoid not what he hath seen giants foyled in the undertaking of ? thou art yet whole and sound , take heed of temptation , lest it be with thee as it was with abraham , david , lot , peter , hezekiah , the galathians who fell all in the time of triall . in nothing doth the folly of the hearts of men shew it selfe more openly in the dayes wherein we live , than in this cursed boldnesse , after so many warnings from god , and so many sad experiences every day under their eyes , of running into , and putting themselves upon temptations . any society , any companie , any conditions of outward advantages without once weighing what their strength , or what the concernment of their poore soules , they are ready for , though they goe over the dead , and the slaine , that in those wayes and pathes , but even now , fell downe before them , yet they will goe on without regard or trembling . at this doore are gone out hundreds , thousands of professors within a few yeares . but . let us , consider our selves ; what our weaknesse is , and what temptation is ; its power and efficacy , with what it leades unto . . for our selves , we are weaknesse it selfe . we have no strength , no power to withstand . confidence of any strength in us , is one great part of our weaknesse . it was so in peter . he that sayes he can doe any thing , can doe nothing as he should . and which is worse , it is the worst kind of weaknesse that is in us : a weaknesse from treachery ; a weaknesse arising from that party which every temptation hath in us . if a castle or fort be never so strong and well fortified , yet if there be a treacherous party within , that is ready to betray it on every opportunity , there is no preserving it from the enemy . there are traytors in our hearts , ready to take part , to close , and side with every temptation , and to give up all to them ; yea to solicite and bribe temptations to doe the work ; as traytors incite an enemy . doe not flatter your selves that you shall hold out ; there are secret lusts that lie lurking in your hearts , which perhaps now stir not , which assoone as any temptation befals you , will rise , tumultuate , cry , disquiet , seduce , and never give over , untill they are either killed , or satisfied . he that promises himselfe , that the frame of his heart will be the same under a temptation , as it is before , will be wofully mistaken : am i a dog , that i should doe this thing ? sayes hazael ; yea ! thou wilt be such a dog , if ever thou be king of syria : temptation from thy interest will unman thee : he that now abhors the thoughts of such and such a thing , if he once enters into temptation , will find his heart enflamed towards it , and all contrary reasonings overborne and silenced . he will deride his former feares , cast out his scruples , and contemne the consideration that he lived upon . little did peter thinke he should deny and forsweare his master , so soone as ever he was questioned whether he knew him or no ; it was no better when the houre of temptation came ; all resolutions were forgotten , all love to christ buried , the present temptation closing with his carnall feare carryed all before it . to handle this a little more distinctly ; i shall consider the meanes of safety from the power of temptation , if we enter therein , that may be expected from our selves ; and that in generall as to the spring and rise of them ; and in particular , as to the wayes of exerting that strength we have , or seeme to have . . in generall , all we can looke for is from our hearts ; what a mans heart is that is , hee ; but now what is the heart of a man in such a season ? . suppose a man is not a believer , but only a professor of the gospell , what can the heart of such an one doe ? prov. . . the heart of the wicked is little worth ; and surely that vvhich is little worth in any thing , is not much worth in this . a vvicked man , may in outward things be of great use ; but come to his heart ; that is false and a thing of nought . now withstanding of temptation is heart worke ; and when it comes like a flood , can such a rotten turfe as a wicked mans heart , stand before it ? but of these before ; entring into temptation , and apostacy is the same with them . . let it be whose heart it will ; prov. . . he that trusteth in his owne heart is a foole ; he that doth so , be he what he will , in that he is foolish : peter did so in his temptation ; he trusted in his own heart ; though all men forsake thee i will not ; it was his folly ; but why was is it his folly ? he shall not be delivered ; it will not preserve him in snares ; it will not deliver him in temptations . the heart of a man will promise him very faire before a temptation comes ; am i a dogge , sayes hazael , that i should doe this thing ? though all men should deny thee i will not : shall i doe this evill ? it cannot be ; all the arguments that are suited to give check to the heart in such a condition , are mustered up ; did not peter thinke you do so ? what , deny my master , the son of god ; my redeemer ; who loves me ? can such ingratitude , unbeliefe , rebellion , befall me ? i will not doe it ; shall then a man rest in it , that his heart will be stedfast ? let the wiseman answer , he that trusteth in his owne heart is a foole . the heart is deceitfull , jer. . . we would not willingly trust any thing wherein there is any deceit or guile ; here is that which is deceitfull above all things . it hath a thousand shifts and treacheries , that it will deale withall , when it comes to the triall , every temptation will steale it away ; hos ▪ . . generally mens hearts deceive them no oftner then they doe trust in them , and then they never faile so to doe . . consider the particular wayes and meanes , that such an heart hath , or can use to safeguard its selfe , in the houre of temptation , & their insufficiency to that purpose will quickly appeare . i shall instance in some few only . . love of honour in the world ; reputation and esteem in the church , obtained by former profession and walking , is one of the hearts owne weapons to defend its selfe in the houre of temptation . shall such an one as i fly ? i who have had such a reputation in the church of god , shall i now lose it by giving way to this lust ? to this temptation ? by closing with this , or that publick evill ? this consideration hath such an influence on the spirits of some , that they thinke it will be a shield and buckler , against any assaults that may befall them . they will dye a thousand times before they will forfeit that repute they have in the church of god . but alas , this is but a which , or a new cord , to bind a gyant temptation withall : what thinke you of the third part of the starres of heaven ? revel. . . had they not shone in the firmament of the church ? were they not sensible more then enough of their owne honour , height , usefulnesse , and reputation ? but when the dragon comes with his temptations , he casts them downe to the earth . yea great temptations vvill make men , vvho have not a better defence , insensibly fortify themselves against that dishonour , and disreputation that their vvayes are attended vvithall : populus sibilet , nec mihi plaudo ; doe vve not knovv instances yet living , of some , vvho have ventured on compliances vvith vvicked men , after the glory of a long and usefull profession , and vvithin a vvhile finding themselves cast dovvn thereby from their reputation vvith the saints , have hardened themselves against it , & ended in apostacy ? as joh. . . this kept not judas , it kept not hymeneus nor philetus , it kept not the starres of heaven , nor will it keepe thee . . there is on the other side , the consideration of shame , reproach , losse , and the like . this also men may put their trust in , as a defence against temptations ; and doe not feare but to be safeguarded and preserved by it . they would not for the world bring that shame and reproach upon themselves , that such and such miscarriages are attended withall . now besides that this consideration extends it selfe only to open sins , such as the world takes notice of , and abhorres , and so is of no use at all in such cases , as wherein pretences and colours may be invented and used , nor in publicke temptations to loose and carelesse walking , like those of our dayes , nor in cases that may be disputable in themselves , though expresly sinfull to the consciences of persons under temptations , nor in heart sins , in all vvhich , and most other cases of temptation , there are innumerable reliefes ready to be tendered unto the heart against this consideration ; besides all this i say vve see by experience , hovv easily this coord is broken vvhen once the heart begins to be entangled : each corner of the land is full of examples to this purpose . but . they have yet that which outweighes these lesser considerations ; namely that they will not wound their owne consciences , and disturbe their peace ; and bring themselves in danger of hell fire . this surely , if any thing , will preserve men in the houre of temptation . they will not lavish away their peace , nor venture their soules , by running on god , and the thick bosses of his buckler . what can be of more efficacy and prevalency ? i confesse this is of great importance ; and oh that it were more pondered than it is ; that we laid more weight upon the preservation of our peace with god , than we doe , yet i say that even this consideration in him who is otherwhere off from his watch , and doth not make it his worke to follow the other rules insisted on ; it will not preserve him : for . the peace of such an one , may be false peace , or security ; made up of presumption and false hopes , yea though he be a believer , it may be so ; such was davids peace after his sinne , before nathan came to him ; such was laodicha's peace , when ready to perish ; and sardis her peace , when dying . what should secure a soule that it is otherwise ; seeing it is supposed , that it doth not universally labour to keep the word of christs patience , and to be watchfull in all things ? thinke you that the peace of many in these dayes , will be found to be true peace at last ? nothing lesse ; they goe alive downe to hell , and death will have dominion over them in the morning . now if a mans peace be such , doe you think that can preserve him , which cannot preserve its selfe ? it will give way at the first vigorous assault of a temptation in its hight and houre . like a broken reed , it will runne into the hand of him that leaneth on it : but . suppose the peace cared for , and proposed to safeguard the soule , be true and good ; yet when all is laid up in this one bottome , when the houre of tēptation comes , so many reliefs will be tendred against this consideration , as vvill make it uselesse . this evill is small , it is questionable , it fals not openly and dovvnright upon conscience ; i doe but feare consequences , it may be i may keep my peace notvvithstanding others of the people of god , have fallen and yet kept , or recovered their peace : if it be lost for a season , it may be obtained againe ; i vvill not solicite its station any more ; or though peace be lost , safty may remaine ; and a thousand such pleas there are , vvhich are all planted as batteries against this fort , so that it cannot long hold out . . the fixing on this particular only ; is to make good one passage or entrance , vvhilest the enemy assaults us round about . it is true , a little armour vvould serve to defend a man , if he might choose vvhere his enemy should strike him ; but vve are commanded to take the whole armour of god if vve intend to resist and stand , ephes. . this vve speake of is but one peice , and vvhen our eye is only to that , temptation may enter and prevaile twenty other wayes . for instance ! a man may be tempted to wordlinesse , unjust gaine , revenge , vaine glory or the like ; if he fortify himselfe alone with this consideration , he will not doe this thing , and wound his conscience , and loose his peace ; fixing his eye on this particular , and counting himselfe safe , whilest he is not overcome on that hand ; it may be neglect of private communion with god , sensuality and the like doe creep in & he is not one jot in a better condition , then if he had fallen under the power of that part of the temptation , which was most visibly pressing on him . . experience gives to see that this doth & will faile also . there is no saint of god , but puts a valuation on the peace he hath : yet how many of them faile in the day of temptation ? but yet . they have another consideration also , and that is , the vilenesse of sinning against god ? how shall they doe this thing and sin against god the god of their mercies , of their salvation . how shall they wound jesus christ who dyed for them ? this surely cannot but preserve them . ans. . we see every day this consideration failing also . there is no child of god that is overcome of temptation , but overcomes this consideration . it is not then a sure and infallible defensative . . this consideration is twofold ; either it expresses the thoughts of the soule with particular reference to the temptation contended withall ; and then it will not preserve it : or it expresses the universall habituall frame of heart that is in us , upon all accounts , and then it falleth in with what i shall tender as the universall medicine and remedy , in this case , in the processe of this discourse ; whereof afterwards . . consider the power of temptation partly from what was shewed before , from the effects and fruites of it , in the saints of old ; partly from such other effects in generall as we find ascribed to it : as . it will darken the mind , that a man shall not be able to make a right judgement of things , so as he did before he entred into it . as in the men of the world , the god of this world blindes their mindes , that they should not see the glory of christ in the gospel , cor. . . and whore dome , wine , and new wine take away their hearts , ho. . . so it is in the nature of every temptation more or lesse , to take away the heart , or to darken the understanding of the person tempted . and this it doth divers waies : . by fixing the imagination , and the thoughts , upon the object whereto it tends , so that the mind shall be diverted from the consideration of the things that would reliefe and succour it in the state wherein it is . a man is tempted to apprehend that he is forsaken of god , that he is an object of his hatred , that he hath no interest in christ ; by the craft of satan , the mind shall be so fixed to the consideration of this state and condition , with the distresse of it , that he shall not be able to mannage any of the reliefes suggested , and tender'd to him against it ; but following the fullnesse of his owne thoughts , shall walk on in darknesse , and have no light . i say a temptation will so possesse and fill the mind with thoughtfullnesse of its selfe ; and the matter of it , that it will take off from that cleare consideration of things which otherwise it might , and would have . and those things whereof the mind was wont to have a vigorous sense , to keep it from sinne , will by this meanes come to have no force nor efficacy with it : nay it will commonly bring men to that state and condition , that when others to whom their estate is knowne , are speaking to them the things that concerne their deliverance and peace , their minds will be so possessed with the matter of their temptation , as not at all to understand , scarse to heare one word that is spoken to them . . by woefull intangling of the affections , which when they are ingaged , what influence they have in blinding the mind , and darkening the understanding , is knowne : if any know it not , let him but open his eyes , in these daies , and he will quickly learne it . by what waies and meanes it is , that engaged affections will becloude the mind and darken it , i shall not now declare . only i say ; give me a man ingaged in hope , love , feare , in reference to any particulars , wherein he ought not , and i shall quickly shew you , wherein he is darkened and blinded . this then you will faile in , if you enter into temptation : the present judgment you have of things , will not be utterly altered , but darkened , and render'd infirme , to influence the will , and master the affections ; these being set at liberty by temptation , will runne on in madnesse . forthwith detestation of sinne , abhorring of it , terrors of the lord , sense of love , presence of christ crucified all depart and leave the heart a prey to its enemy . . temptation will give oyle and fuell to our lusts , incite , provoke , and make them tumultuate , and rage beyond measure ; tendering a lust , a corruption , a sutable object , advantage , occasion , it heightens and exaspertes it , makes it for a season wholly predominant ; so dealt it with carnall feare in peter , with pride in hezekiah , with coveteousnesse in achan , with uncleanesse in david , with worldlinesse in demas , with ambition in diotrephes ; it will lay the reines on the neck of a lust , and put spurs to the sides of it , that it may rush forward , like an horse into the battell . a man knowes not the pride , fury , madnesse of a corruption , untill it meet with a sutable temptation . and what now will a poore soule think to do ! his mind is darkened , his affections entangled , his lusts enflamed , and provoked , his reliefe is defeated , and what will be the issue of such a condition ? . consider that temptations are either publick or private ; and let us a litle view the efficacy , and power of them apart . . there are publick temptations ; such as that mentioned , revel. . . that was to come upon the world to try them that dwell upon the earth ; or a combination of persecution and seduction for the triall of a carelesse generation of professors : now carrying such a temptation ; consider , that . it hath an efficacy in respect of god , who sends it to revenge the neglect and contempt of the gospell on the one hand ; and treachery of false professors on the other . hence it shall certainely accomplish what it receives commission from him to do . when satan offers his service to go forth and seduce ahab , that he might fall ; god saies to him thou shalt perswade him and prevaile also , go forth and do so , king. . , he is permitted as to his wickednesse , and commissionated as to the event , and punishment intended . when the christian world , was to be given up to folly and false worship , for their neglect of the truth , and their naked , barren , fruitlesse , christ-dishonouring profession ; it is said of the temptation that fell upon them ; that god sent them strong delusions , that they should believe a lye , . thes. . . that , that comes so from god in a judiciary manner , hath a power with it , and shall prevaile ; that selfish , spiritually slothfull , carelesse and worldly frame of spirit , which in these daies hath infected almost the body of professors , if it have a commission from god , to kill hypocrities , to wound negligent saints , to breake their bones , and make them scandalous , that they may be ashamed , shall it not have a power and efficacy so to do ? what work hath the spirit of error made amongst us ? is it not from hence ; that as some men delighted not to retaine god in their hearts so he hath given them up to a reprobate mind , rom. . . a man would think it strange , yea it is matter of amazement , to see persons of a sober spirit , pretending to great things in the waies of god , overcome , captivated , ensnared , destroyed , by weak meanes , sottish opinions , foolish imaginations , such as a man would think it impossible that they should ever lay hold on sensible or rationall men , much lesse on professors of the gospell . but that which god will have to be strong , let us not think weak ? no strength but the strength of god , can stand in the way of the weakest things of the world , that are commissionated from god , for any end or purpose whatever . . there is in such temptations , the secret insinuation of examples in those that are accounted godly , and are professours , matth. . . because iniquity shall abound the love of many shall wax cold , &c. the abounding of iniquity in some will insensibly cast water on the zeale and love of others , that by litle and litle it shall wax cold . some begin to grow negligent , carelesse , worldly , wanton ; they breake the ice towards the pleasing of the flesh ; at first others blame , judge them , perhaps reprove them in a short space their love also waxes cold , and the brunt being over , they also conforme to them , and are cast into the same mould with them . a litle leaven leaveneth the whole lumpe , paul repeates this saying twice ; cor. . . and gal. . . he would have us take notice of it , and it is of the danger of the infection of the whole body from the ill examples of some , whereof he speakes . we know how insensibly a leaven proceedeth to give a savour to the whole : so it is termed a roote of bitternesse that springeth up , and defileth many : heb. . . if one litle peice of leaven , if one bitter roote may endanger the whole , how much more when there are many roots of that nature , and much leaven is scattered abroad . it is easy following a multitude to do evill ; and saying a conspiracy to them to whom the people say a conspiracy . would any one have thought it possible , that such and such professors in our daies , should have fallen into waies of selfe , of flesh , of the world ? to play at cards , dice , revell , dance ? to neglect family , closet duties , to be proud , haughty , ambitious , worldly , covetous , oppressive ? or that they should be turned away after foolish , vaine , ridiculous opinions , diserting the gospell of christ ? in which two , lyes the great temptation that is come on us the inhabitants of this world to try us : but doth not every man see , that this is come to passe ? and may we not see how it is come to passe ? some loose empty professors , that had never more then a forme of godlinesse , when they had served their turne of that , began the way to them ; then others began a litle to comply , and to please the flesh in so doing ; this by litle and litle hath reached even the top boughs and branches of our profession ; untill almost all flesh hath corrupted its waies ; and he that departeth from these iniquities , makes his name a prey , if not his person . . publicke temptations are usually accompanied with strong reasonings and pretences , that are too hard for men , or at least insensibly prevaile upon them , to an undervaluation of the evill whereunto the temptation leads , to give strength to that complicated temptation which in these daies hath even cast downe the people of god , from their excellency , hath cut their locks , and made them become like other men ; how full is the world of specious pretences and pleadings ! as there is the liberty and freedome of christians , delivered from a bondage frame ; this is a doore that in my owne observation , i have seene sundry going out at , into sensuality and apostacy ; beginning at a light conversation , proceeding to a neglect of the sabbath , publick and private duties , ending in dissolutenesse and profanenesse ; and then there is leaving of publick things to providence , being contented with what is ; things good in themselves , but disputed into wretched carnall complyances , and the utter ruine of all zeale for god , the interest of christ , or his people in the world . these and the like considerations , joyned with the ease , and plenty , the greatnesse and promotion of professors , have so brought things about , that whereas we have by providence shifted places with the men of the world , we have by sinne , shifted spirits with them also : we are like a plantation of men , carried into a forraigne country : in a short space they degenerate from the manners of the people from whence they came , and fall into that of the country whereunto they are brought ; as if there were something in the soyle and the aire that transformed them . give me leave a litle to follow my similitude ; he that should see the prevailing party of these nations , many of those in rule , power , favour with all their adherents , and remember that they were a colony of puritans , whose habitation was in a low place , as the prophet speaks of the city of god , translated by an high hand to the mountaines , they now possesse ; cannot but wonder , how soone they have forgot the customes , manners , waies , of their owne old people , and are cast into the mould of them that went before them , in the places whereunto they are translated . i speak of us all ; especially of us , who are amongst the lowest of the people ; where perhaps this iniquity doth most abound . what were those before us , that we are not ? what did they , we do not ? prosperity hath slaine the foolish , and wounded the wise . . suppose the temptation is private ; this hath been spoken to before ; i shall adde two things , . its union and incorporation with lust , whereby it gets within the soule , and lyes at the bottome of its actings . john tells us : epist. . . that things that are in the world , are the lust of the flesh , the lust of the eyes , the pride of life . now it is evident that all these things , are principally in the subject , not in the object ; in the heart , not in the world . but they are said to be in the world , because the world gets into them ; mixes its selfe with them , unites , incorporates . as faith and the promises are said to be mixed , heb. . . so are lust and temptation mixed ; they twine together , receive mutuall improvement from one another ; grow each of them higher and higher by the mutuall strength , they administer to one another . now by this meanes temptation gets so deepe in the heart , that no contrary reasonings can reach unto it ; nothing but what can kill the lust , can conquer the temptation . like leprosy that hath mingled it selfe with the wall ; the wall its selfe must be pulled downe , or the leprosy vvill not be cured . like a gangreen that mixes poyson vvith the blood and spirits , and cannot be seperated from the place vvhere it is ; but both must be cut off together . for instance , in davids temptation to uncleannesse : ten thousand considerations might have been taken in , to stop the mouth of the temptation ; but it had united its selfe vvith his lust , and nothing but the killing of that , could destroy it , or get him the conquest . this deceives many a one : they have some pressing temptation , that having got some advantages is urgent upon them : they pray against it , oppose it vvith all povverfull considerations ; such , as vvhereof every one seemes sufficient to conquer and destroy it , at least to overpovver it , that it should never be troublesome any more but no good is done , no ground is got or obtained , yea it growes upon them more and more : what is the reason of it ? it hath incorporated and united its selfe with the lust , and is safe from all the opposition they make . if they would make work indeed , they are to set upon the whole of the lust its selfe ; their ambition , pride , worldlinesse , sensuality , or what ever it be , that the temptation is united with . all other dealings with it are like temperings with a prevailing gangreen ; the part or whole may be preserved a litle while , in great torment ; excision or death must come at last . the soule may cruciate its selfe for a season , with such a procedure ; but it must come to this , its lust must dye , or the soule must dye . . in what part soever of the soule the lust be seated wherewith the temptation is united , it drawes after it the whole soule , by one meanes or other , and so prevents or anticipates any opposition . suppose it be a lust of the mind ; as there are lusts of the mind , and uncleanesse of the spirit ; such as ambition , vaine glory , and the like ; what a world of waies hath the understanding to bridle the affections , that they should not so tenaciously cleave to god , seeing in what it aimeth at , there is so much to give them contentment and satisfaction . it will not only prevent all the reasonings of the mind , which it doth necessarily , being like a bloody infirmity in the eyes , presenting all things to the common sense and perception in that hue and colour ; but it will draw the whole soule on other accounts , and collaterall considerations , into the same frame . it promises the whole a share in the spoyle aimed at ; as judas his money , that he first desired from covetousnesse , was to be shared among all his lusts . or be it in the more sensuall part , and first possesseth the affections ; what prejudices they will bring upon the understanding , how they will bribe it to an acquiescency , what arguments , what hopes they will supply it withall cannot easily be expressed ; as was before shewed . in briefe there is no particular temptation , but , when it is in its houre , it hath such a contribution of assistance from things good , evill , indifferent , is fed by so many considerations , that seeme to be most alien and forraigne to it , in some cases hath such specious pleas and pretences , that its strength will easily be acknowledged . . consider the end of any temptation ; this is satans end , and sins end ; that is , the dishonour of god , and the ruine of our soules . . consider what hath been the issue of any former temptations that thou hast had ; have they not defiled thy conscience , disquieted thy peace , weakened thee in thy obedience , clouded the face of god ? though thou wast not prevailed on to the outward evill or utmost issue of thy temptation ; yet hast thou not been foiled , hath not thy soul been sullied and greviously perplexed with it ? yea didest thou ever in thy life come fairly of without sensible , losse from any temptation almost that thou hadst to deale withall ? and and wouldst thou willingly be intangled againe ? if thou art at liberty , take heed , enter no more if it be possible , lest a worse thing happen to thee . these i say are some of those many considerations , that might be insisted on , to manifest the importance of the truth proposed , and the fulnesse of our concernment , in taking care that we enter not into temptation . against it have been spoken , some objections that secretly insinuate themselves into the souls of men , and have an efficacy to make them negligent and carelesse , in this thing which is of such importance to them ; a duty of such indispensable necessity to them who intend to walke with god , in any peace , or with any faithfulnesse : which objections are to be considered & rennounced : and they are these that follow . obj : . why should we so feare , and labour to avoid temptation ? jam. . . we are commanded to count it all joy when we fall into divers temptations : now certainly i need not solicitously avoid the falling into that , which when i am fallen into , i am to count it all joy . ans . you will not hold by this rule in all things : namely , that a man need not seek to avoid that , which when he cannot but fall into , it is his duty to rejoyce therein . the same apostle bids the rich rejoyce that they are made low , chap. . . and without doubt to him who is acquainted with the goodnesse and wisdome , and love of god in his dispensations in every condition that is needfull for him , it will be a matter of rejoycing to him ; but yet how few rich godly men can you perswade not to take heed , and use all lawfull meanes that they be not made poore and low ; and in most cases , the truth is it were their sinne , not to doe soe . it is our businesse to make good our stations , and to secure our selves as we can ; if god alter our condition , we are to rejoyce in it : if the temptations here mentioned befall us , we may have cause to rejoyce ; but not if by a neglect of duty we fall into them . . temptations are taken two wayes ; . passively and merely materially , for such things , as are , or in some cases may be temptations ; or . actively for such as do entise to sinne : james speakes of temptations in the first sense only : for having said , count it all joy , when you fall into manifold temptations , v. . he addes v. . blessed is the man that endureth temptation ; for when he is tryed he shall receive the crowne of life . but now whereas a man might say , if this be so , then temptations are good , and from god ; no sayes james ; take temptation in such a sense , as that it is a thing enticing and leading to sinne so god tempts none ; but every man is tempted of his own lust . v. . . to have such temptations , to be tempted to sinne , that is not the blessed thing i intend ; but the enduring of afflictions that god sends , for the triall of our faith : that is a blessed thing : so that though i must count it all joy , when through the will of god i fall into divers afflictions , for my tryall , which yet have the matter of temptation in them , yet i am to use all care and diligence , that my lust have no occasions or advantages given unto it , to tempt me to sinne . obj. . but was not our saviour christ himselfe tempted ; and is it evill to be brought into the same state and condition with him ? yea it is not only said , that he was tempted : but his being so , is expressed as a thing advantageous , and conducing to his mercifullnesse as our high priest , heb. . , . in that himselfe hath suffered being tempted , he is able to succour them that are tempted . and he makes it a ground of a great promise , to his disciples , that they had abode with him in his temptations , luk. . . ans. it is true ! our saviour was tempted ; but yet his temptations , are reckoned among the evills that befell him in the dayes of his flesh ; things that came on him through the malice of the world , and the prince thereof . he did not willfully cast himselfe into temptation , which he said was to tempt the lord our god , math. . . as indeed willingly to enter into any temptation is highly to tempt god . now our condition is so , that use the greatest diligence and watchfulnesse that we can , yet we shall be sure to be tempted , and be made like to christ therein . this hinders not , but that it is our duty to the utmost to prevent our falling into them ; and that namely on this account . christ had only the suffering part of temptation , when he entred into it , we have also the sinning part of it . when the prince of this world came to christ he had no part in him , but when he comes to us , he hath so , in us ; so that though in one effect of temptations ; namely , trialls and disquietnesse ; we are made like to christ and so are to rejoyce , as far as by any meanes that is produced ; yet by another , we are made unlike to him , which is our being defiled and entangled , and are therefore to seek by all meanes to avoid them , we never come of like christ : who of us enter into temptation and are not defiled ? . obj : but what need this great indeavour and carefulnesse ? is it not said that god is faithfull , who will not suffer us to be tempted above what we are able , but will with the temptation also make a way to escape ? cor. . . and he knoweth how to deliver the godly out of temptation , pet. . : what need we then be solticious that we enter not into them ? ans. i much question what assistance he will have from god in his temptation , who willingly enters into it , because he supposes god hath promised to deliver him out of it . the lord knowes , that through the craft of satan , the subtility and malice of the world , the deceitfulnesse of sinne that doth so easily beset us , when we have done our utmost , yet we shall enter into divers temptations ; in his love , care , tendernesse , and faithfulnesse , he hath provided such a sufficiency of grace for us , that they shall not utterly prevaile to make an everlasting separation between him and our soules : yet i have . things to say to this objection . . he that wilfully or negligently enters into temptation , hath no reason in the world to promise himselfe any assistance from god , or any deliverance from the temptation wherinto he is entred . the promise is made to them whom temptations doe befall in their way , whether they will or no ; not them that wilfully fall into them , that runne out of their way to meet with them . and therefore the divell ( as is usually observed ) when he tempted our saviour , left out that expression of the text of scripture , which he wrested to his purpose , all thy wayes : the promise of deliverance is to them who are in their wayes ; whereof this is one principall , to beware of temptation . . though there be a sufficiency of grace provided for all the elect , that they shall by no temptation fall utterly from god ; yet it would make any gracious heart to tremble ; to thinke what dishonour to god , what scandall to the gospel , what woefull darknesse , and disquietnesse they may bring upon their own soules , though they perish not . and they who are scared by nothing but feare of hell , on whom other considerations short thereof , have no influence , in my apprehension , have more reason to feare it , then perhaps they are aware of . . to enter on temptation on this account , is to venture on sinne ( which is the same with continuing in sinne ) that grace may abound ; which the apostle rejects the thoughts of ; with greatest detestation is it not a madnesse for a man willingly to suffer the ship wherein he is to split it selfe on a rock , to the irrecoverable losse of his merchandize because he supposes he shall in his own person swim safely to shore on a planke ? is it lesse in him , who will hazard the shipwrack of all his comfort , peace , joy , and so much of the glory of god , and honour of the gospell as he is intrusted with , merely on supposition that his soule shall yet escape ? these things a man would thinke did not deserve to be mentioned ; & yet with such as these , doe poore soules sometimes delude themselves . chap. . particular cases proposed to consideration : the first its restitution in sundry particulars ; severall discoveries of the state of a soule entring into temptation . these things being premised in generall , i preceed to the consideration of particular cases arising from the truth proposed , the first whereof relates unto the thing it selfe ; the second unto the time or season thereof ; and the last unto our deportment in reference unto the prevention of the evill treated of . first then it may be enquired , . how a man may know , when he is entred into temptation . . what seasons there are wherein a man may , and ought to feare , that an houre of temptation is at hand . ▪ what directions are to be given , for the preventing of our entring into temptation . how shall a man know whether he be entred into temptation or no , is our first enquiry : i say then , . when a man is drawne into any sinne , he may be sure that he hath entred into temptation . all sinne is from temptation , james . . . sinne is a fruit , that comes only from that root . though a man be never so suddenly , or violently surprized in , or with any sinne , yet it is from some temptation or other , that he hath been so surprized : so the apostle , gal. . . if a man be surprized , overtaken with a fault , yet he was tempted to it : for sayes he , consider thy selfe lest thou also be tempted , that is , as he was , when he was so surprized , as it were at unawares . this men sometimes take no notice of , to their great disadvantage ; when they are overtaken with a sinne , they set themselves to repent of that sinne , but doe not consider the temptation that was the cause of it , to set themselves against that also ; to take care that they enter no more into it ; hence are they quickly againe entangled by it ; though they have the greatest detestation of the sinne it selfe , that can be expressed . he that would indeed get the conquest over any sin , must consider his temptations to it , and strike at that root ; without deliverance from thence , he will not be healed . this is a folly that possesses many , who have yet a quick and living sense of sinne : they are sensible of their sinnes , not of their temptations ; are displeased with the bitter fruit , but cherish the poysonous root : hence in the middest of their humiliations for sinne , they will continue in those wayes , those societies , in the pursuit of those ends , which have occasioned that sin ; of which more afterwards . . temptations have severall degrees : some arise to such an height , doe so presse on the soule , so cruciate and disquiet it , so fight against all opposition that is made to it , that it must needs be past all doubt to him who is so assaulted , that it is a peculiar power of temptation that he is to wrestle withall . when a feavour rages , a man knovves he is sick , unlesse his distemper have made him mad . the lusts of men as james tels us , entise , draw away , & seduce them to sin ; but this they doe of themselves without peculiar instigation , in a more quiet , even , and sedate manner ; if they grow violent , if they hurry the soule up and downe , give it no rest , the soule may know that they have got the help of temptation to this assisistance . take an empty vessell , and put it into some streame , that is in its course to the sea ; it will infallibly be carried thither , according to the course and speed of the streame ; but let strong winds arise upon it , it will be driven with violence on every banke and rocke , untill being broken in peices , it is swallowed up of the ocean . mens lusts will infallibly ( if not mortified in the death of christ ) carry them into eternall ruine ; but oftentimes without much noyse , according to the course of the stream of their corruptions . but let the wind of strong temptations befal them , they are hurried into innumerable scandalous sins , and so broken upon all accounts , are swallowed up in eternity ; so is it in generall with men ; so in particular . hezekiah had the roote of pride in him alwayes , yet it did not make him runne up and downe to show his treasure , and his riches , untill he fell into temptation , by the ambassadours of the king off babylon ; so had david ! yet could he keep of from numbering the people , untill satan stood up and provoked him , and solicited him to doe it . judas was covetous from the beginning , yet he did not contrive to satisfie it , by selling of his master , untill the devill entered into him , and he thereby into temptation . the like may be said of abraham , jonah , peter and the rest . so that when any lust or corruption whatever , tumultuates and disquieteth the soule , puts it with violence on sinne ; lest the soule know that it hath got the advantage of some outward temptation , though as yet , it perceiveth not wherein , or at least is become its selfe a peculiar temptation , by some incitation or provocation that hath befallen it and is to be looked to , more then ordinarily . . entring into temptation may be seen in the lest degrees of it . as for instance when the heart begins secretly to like the matter of the temptation , and is content to feed it , and encrease it by any wayes that it may , without down-right sinne . . then , in particular , a man begins to be in repute for piety , wisdome , learning or the like : he is spoken of much to that purpose . his heart is tickled to heare of it , and his pride and ambition affected with it . if this man now with all his strength , ply the things from whence his repute and esteeme and glory amongst men do spring , with a secret eye to have it increased , he is entring into temptation , which if he take not heed will quickly render him a slave of lust . so was it with jehu , he perceived that his repute for zeale began to grow abroad , and he got honour by it ; jonadab comes in his way ; a good and holy man ; now thinks jehu , i have an opportunity to grow in the honour of my zeale : so he cals jonadab to him , and to worke he goes most seriously : the things he did , were good in themselves , but he was entred into temptation , and served his lust in all that he did . so is it with many schollars ; they find themselves esteemed and favoured for their learning ; this takes hold of the pride and ambition of their hearts ; hence they set themselves to study with all diligence day and night ; a thing good in it selfe ; but they doe it , that they may satisfie the thoughts and words of men wherein they delight , and so in all they doe , they make provision for the flesh to fullfill the lusts thereof . it is true ! god oftentimes brings light out of this darknesse ; and turnes things to a better issue . after it may be a man hath studied sundry yeares , with an eye upon his lusts ; his ambitition , pride , and vaine glory ; rising early , and going to bed late to give them satisfaction ; god comes in with his grace ; turnes the soule to himselfe ; and so robbes those aegyptian lusts , and so consecrates that to the use of the tabernacle , which was provided for idols . men may be thus entangled in better things than learning ; even in the profession of piety , in their labour in the ministry , and the like . some mens profession is a snare to them ; they are in reputation , and are much honoured on the account of their profession and strict walking ; this often fals out in the daies wherein we live , wherein all things are carried by parties ; some find themselves on the accounts mentioned perhaps to be the darlings , and ingentia decora , or glory of their party ; if thoughts hereof secretly insinuate themselves into their hearts , and influence them into more then ordinary diligence , and activity in their way and profession , they are entangled ; and instead of ayming at more glory , had need lye in the dust , in a sense of their owne vilenesse ; and so close with this temptation ; that oftentimes it requires no food to feed upon , but that he who is intangled with it , do avoid all meanes and waies of honour and reputation ; so that it can but whisper in the heart , that , that avoidance is honorable ; the same may be the condition with men , as was said , in preaching the gospell , in the work of the ministry ; many things in that work may yeeld them esteeme , their ability , their plainesse , their frequency , their successe ; and all in this sense may be fuell unto temptations . let then a man know , that when he likes that which feeds his lust , and keeps it up , by waies either good in themselves , or not downe right sinfull , he is entred into temptation . . when by a mans state or condition of life , or any meanes whatever , it comes to passe , that his lust , and any temptation meet with occasions and opportunities for its provocation and stirring up ; let that man know , whether he perceive it or not , that he is certainly entred into temptation . i told you before , that to enter into temptation , is not meerly to be tempted , but so to be under the power of it , as to be intangled by it . now it is impossible almost , for a man to have opportunities , occasions , advantages suited to his lust and corruption , but he will be intangled . if ambassadors come from the king of babilon , hezekiahs pride will cast him into temptation . if hazael be king of syria , his cruelty and ambition will make him to rage savagely against israel ; if the priests come with their peices of silver , judas his covetousnesse will instantly be at work to sell his master ; and many instances of the like kind may in the daies wherein we live be given . some men think to play on the hole of the aspe , and not be stung , to touch pitch , and not be defiled ; to take fire in their cloaths , and not be burnt ; but they will be mistaken . if thy businesse , course of life , societies , ( or what ever else it be of the like kind , ) do cast thee on such things , waies , persons , as suit thy lust or corruption ; know that thou art entred into temptation ; how thou wilt come out , god only knowes : let us suppose a man that hath any seeds of filthinesse in his heart , engaged in the course of his life , in society , light , vaine , and foolish ; what notice soever , litle , great , or none at all , it be , that he takes of it ; he is undoubtedly entred into temptation ; so is it with ambition in high places ; passion in a multitude of perplexing affaires ; polluted , corrupt fancy in vaine societies , and the perusall of idle books , or treatises of vanity and folly ; fire and things combustible may more easily be induced to lye together without affecting each other , then peculiar lusts and suitable objects or occasions for their exercise . . when a man is weakened , made negligent , or formall in duty , when he can omit duties , or content himselfe with a carelesse , lifelesse performance of them , without delight , joy , or satisfaction to his soule , who had another frame formerly ; let him know , that though he may not be acquainted with the particular distemper , wherein it consists ; yet in something or other , he is entred into temptation , which at the length he will find evident to his trouble and perill . how many have we seene , and knowne in our daies , who from a warme profession , have fallen to be negligent , carelesse , indifferent in praying , reading , hearing and the like ? give an instance of one who hath come off without a wound , and i dare say you may find out an hundred for him that have manifested themselves to have been a sleepe on the top of the mast ; that they were in the jaws of some vile temptation or other , that afterwards brought forth bitter fruit in their lives and waies : from some few returnes , from folly , we have every day these dolefull complaints made . oh i neglected private prayer , i did not meditate on the word , nor attend to hearing ; but rather despised these things , & yet said i was rich , and wanted nothing : litle did i consider , that this uncleane lust was ripening in my heart , this atheisme , these abominations were fomenting there . this is a certaine rule ; if his heart grow cold , negligent , or formall in duties of the worship of god , and that either as to the matter , or manner of them , who hath had another frame , one temptation or other , hath laid hold upon him . world , or pride , or uncleanesse , or selfe seeking , or malice and envy , or one thing or other , hath possessed his spirit ; gray haires are here and there upon him , though he perceive it not . and this is to be observed as to the manner of duties , as well as to the matter . men may upon many sinister accounts , especially for the satisfaction of their consciences , keep up , and frequent duties of religion , as to the substance and matter of them ; when they have no heart to them , no life in them , as to the spirituality required in their performance . sardis kept up the performance of duties , and had therefore a name to live ; but it wanted spirituall life in their performance and was therefore dead , rev. . . as it is in distempers of the body ; if a man find his spirits faint , his heart oppressed , his head heavy , the whole person indisposed , though he do not yet actually burne , nor rave ; yet he will cry , i feare i am entering into a feaver ; i am so out of order and indisposed . a man may do so in this sicknesse of the soule , if he find his pulse not beat aright , and evenly towards duties of worship , and communion with god , if his spirit be low , and his heart faint in them , let him conclude , though his lust doth not yet burne nor rage , that he is entered into temptation , and it is high time for him to consider the particular causes of his distemper . if the head be heavy , and slumber in the things of grace , if the heart be cold in duties , evill lies at the doore . and if such a soule do escape a great temptation unto sinne , yet it shall not escape a great temptation by desertion . the spouse cries , i sleepe , cant. . . and that she had put off her coat , and could not put it on ; had an indisposition to duties , and communion with christ . what is the next newes , you have of her vers . . her beloved had withdrawne himselfe ; christ was gone , and shee seeks him long and finds him not . there is such a suitablenesse between the new nature that is wrought and created in believers , and the duties of the worship of god , that they will not be parted nor kept asunder , unlesse it be by the interposition of some disturbing distēper . the new creature feeds upon them , is strengthened and increased by them , finds sweetnesse in them , yea meets in them with its god and father ; so that it cannot but of its selfe , unlesse made sick by some temptation , but delight in them , and desire to be in the exercise of them ; this frame is described in the th psalme throughout . it is not i say cast out of this frame and temper , unlesse it be oppressed , and disorder'd , by one secret temptation or other . sundry other evidences there are of a soules entring into temptation , which upon enquiry it may discover . i propose this to take off the security that we are apt to fall into ; and to manifest what is the peculiar duty that we are to apply our selves unto in the speciall seasons of temptation . for he that is already entred into temptation is to apply himselfe unto meanes for disintanglement , not to labour to prevent his entering in . how this may be done i shall afterwards declare . chap. v. the second case proposed , or enquiries resolved . what are the best directions , to prevent entering into temptation ; those directions laid downe . the directions given by our saviour ; watch and pray . what is included therein . . sense of the danger of temptation . . that it is not in our power to keep our selves . . faith in promises of preservation . of prayer in particular . of watching . having seene the danger of entring into temptation , and also discovered , the waies and seasons , whereby , and wherein men usually do so . our second enquiry is ; what generall directions may be given to preserve a soule from that condition that hath been spoken of . and we see our saviours direction in the place spoken of before , matth. . . he sums up all in these two words watch , and pray ; i shall a little labour to unfold them , and shew what is enwrapped and contained in them : and that both jointly , and severally . . there is included in them , a cleare abiding apprehension of the great evill that there is in entering into temptation . that which a man watches , and prayes against . he looks upon as evill to him , and by all meanes to be avoided . this then is the first direction ; alwaies beare in mind , the great danger that it is , for any soule to enter into temptation . it is a woefull thing to consider what slight thoughts the most have of this thing : so men can keep themselves from sinne it selfe , in open action , they are content , they scarce aime at more ; on any temptation in the world , all sorts of men will venture at any time . how will young men put themselves on any company , any society ; at first being delighted with evill company , then with the evill of the company . how vaine are all admonitions , and exhortations to them , to take heed of such , or such persons , debauched in themselves , corrupters of others , destroyers of soules ? at first they will venture on the company , abhorring the thoughts of practising ; their lewdnesse : but what is the issue ? unlesse it be here or there one , whom god snatches with a mighty hand , from the jawes of destruction , they are all lost , and become after a while in love with the evill , which at first they abhorred . this open doore , to the ruine of soules , is too evident ; and woefull experience makes it no lesse evident , that it is almost impossible to fasten upon many poore creatures , any feare or dread of temptation , who yet will professe a feare , and abhorrency of sin . would it were only thus with young men ; such as are unaccustomed to the yoke of the lord . what sort of man is free from this folly in one thing or other ? how many professors have i known that would plead for their liberty as they called it . they could heare any thing , all things ; all sorts of men , all men ; they would try all things , whither they come to them , in the way of god or no ; and on that account would runne to heare and to attend to every broacher of false and abominable opinions ; every seducer though stigmatized by the generality of the saints , for such a one they had their liberty , they could do it ; but the opinions they hated as much as any ; what hath been the issue ? i scarce ever knew any come off without a wound ; the most have had their faith overthrowne : let no man then pretend to feare sinne , that doth not feare temptation to it . they are too nearely ally'd , to be seperated . satan hath put them so together that it is very hard , for any man to put them asunder : he hates not the fruit , who delights in the root . when men see , that such waies , such companies , such courses , such businesses , such studdies and aymes do entangle them , make them cold , carelesse , are quenchcoles to them , indispose them to even , universall , and constant obedience , if they adventure on them , sinne lies at the doore . it is a tender frame of spirit , sensible of its owne weaknesse , and corruption , of the craft of satan , of the evill of sin , of the efficacy of temptation , that can performe this duty . and yet untill we bring our hearts to this frame , upon the considerations before mentioned , or the like that may be proposed we shall never free our selves from sinnefull intanglements . boldnesse upon temptation , springing from severall pretences ; hath as is knowne ruined innumerable professors in those daies ; and still continues to cast many downe from their excellency ; nor have i the least hope of a more fruitfull profession amongst us , untill i see more feare of temptation . sin will not long seeme great or heavy unto any , to whom temptations seeme light or small . this is the first thing enwrapped in this generall direction ; the daily exercise of our thoughts with an apprehension of the great danger that lyes in entring into temptation is required of us . griefe of the spirit of god , disquietment of our owne soules , losse of peace , hazard of eternall welfare , lyes at the doore : if the soule be not prevailed withall , to the observation of this direction , all that ensues , will be of no value ; temptation despised , will conquer : and if the heart be made tender and watchfull here , halfe the work of securing a good conversation is over . and let not him go any farther , who resolves not to improve this direction in a daily conscientious observation of it . . there is this in it also , that it is not a thing in our owne power to keep and preserve our selves from entring into temptation . therefore are we to pray that we may be preserved from it , because we cannot save our selves . this is another meanes of preservation ; as we have no strength , to resist a temptation when it doth come , when we are entred into it , but shall fall under it , without a supply of sufficiency of grace from god , so to reckon that we have no power or wisdome to keep our selves from entring into temptation , but must be kept by the power and wisdome of god , is a preserving principle , pet. . . we are in all things kept by the power of god . this our saviour instructs us in , not only by directing us to pray that we be not lead into temptation ; but also by his owne praying for us , that we may be kept from it . joh. . . i pray not that thou shouldest take them out of the world , but that thou shouldest keep them from the evill : that is the temptations of the world , unto evill , unto sinne , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , out of the evill that is in the world , that is temptation , which is all that is evill in the world ; or from the evill one , who in the world , makes use of the world , unto temptation . christ prays his father to keep us ; and instructs us to pray that we be so kept ; it is not then a thing in our owne power . the waies of our entring into temptation are so many , various , and imperceptible ; the meanes of it , so efficacious and powerfull , the entrances of it so deceitfull , subtile , insensible , and plausible ; our weaknesse , our unwatchfulnesse so unspeakable , that we cannot in the least keep or preserve our selves from it : we faile both in wisdome and power for this work . let the heart then commune with its selfe and say , i am poore and weake , satan is subtile , cunning , powerfull , watching constantly for advantages against my soule ; the world earnest , pressing , and full of specious pleas , innumerable pretences , and waies of deceit ; my owne corruption violent and tumultuating , enticing , entangling , conceiving sinne , and warring in me , against me . occasions and advantages of temptation innumerable in all things , i have , done , or suffer , in all businesses and persons with whom i converse . the first beginnings of temptation insensible and plausible ; so that left unto my selfe i shall not know that i am ensnared , untill my bonds be made strong , and sinne hath got ground in my heart ; therefore on god alone will i rely for preservation , and continually will i look up to him , on that account ; this will make the soule be alwaies committing its selfe to the care of god , resting its selfe on him ; and to do nothing , undertake nothing &c : without asking counsell of him . so that a double advantage will arise from the observation of this direction , both of singular use for the soules preservation from the evill feared . first , the engagement of the grace and compassion of god , who hath called the fatherlesse , and helplesse to rest upon him ; nor did ever soule faile of supplys who in a sense of want , rolled its selfe on him , on the account of his gratious invitation . secondly , the keeping of it in such a frame , as on various accounts , is usefull for its preservation ; he that looks to god for assistance , in a due manner , is both sensible of his danger , and conscientiously carefull in the use of meanes to preserve himselfe , which tvvo , of vvhat importance they are in this case , may easily be apprehended , by them vvho have their hearts exercised in these things . . this also is in it , act , faith on the promise of god for preservation : to believe that he vvill preserve us , is a meanes of preservation . for this god vvill certainly doe , or make avvay for us , to escape out of temptation if vve fall into it , under such a believing frame . we are to pray for vvhat god hath promised . our requests are to be regulated by his promises , and commands , vvhich are of the same extent , faith closes vvith the promises , and so finds reliefe in this case . this james instructs us in , ch. . , . what we vvant vve must aske of god : but vve must aske it in faith , for othervvise vve must not think that we shall receive any thing of the lord . this then also is in this direction of our saviour ; that vve act faith on the promises of god , for our preservation out of temptation . he hath promised that he will keep us in all our wayes ; that we shall be directed in a way , that though we are fooles , we shall not erre in it , isa. . . that he will lead us , guide us , and deliver us from the evill one . set faith on worke on these promises of god , and expect a good and comfortable issue . it is not easily conceived what a traine of graces , faith is attended withall , when it goes forth to meet christ in the promises : nor what a power for the preservation of the soul , lyes in this thing : but i have spoken to this elsevvhere . . weigh these things severally , and . take prayer into consideration , to pray that we enter not into temptation , is a meanes to preserve us from it . glorious things are by all men , that know ought of those things spoken of this duty ; & yet the truth is , not one halfe of its excellency , power , and efficacy is knowne . it is not my businesse , to speake of it in generall ; but this i say as to my present purpose ; he that would be little in temptation , let him be much in prayer . this calls in the sutable help & succour that is laid up in christ for us , heb. . . this casteth our soules into a frame of opposition to every temptation . when paul had given instruction for the taking to our selves the whole armour of god , that we may resist and stand in a time of temptation , he addes this generall close of the whole , ep. . . praying alwaies with all prayer and supplication in the spirit , and watching thereunto , with all perseverance , and supplication . without this all the rest will be of no efficacy for the end proposed . and therefore consider what weight he layes on it : praying alwaies ! that is at all times and seasons , or be alwaies ready and prepared for the discharge of that duty , luk. . . thes. . . with all prayer and supplications in the spirit ; putting forth all kindes of desires unto god , that are suited to our condition , according to his will , and which we are assisted in by the spirit , and watching thereunto , lest we be diverted , by any thing what ever ; and that not for a little while , but with all perseverance ; continuance lengthned out to the utmost so shall we stand . the soule so framed , is in a sure posture ; and this is one of the meanes without which this worke will not be done . if we doe not abide in prayer , we shall abide in cursed temptations . let this then be another direction . abide in prayer ! and that expressly to this purpose ; that we enter not into temptations : let this be one part of our dayly contending with god : that he would preserve our soules ; and keep our hearts , and our wayes , that we be not entangled ; that his good and wise providence will order our wayes , and affaires that no pressing temptation befall us , that he would give us diligence , carefulnesse , watchfulnesse , over our own waies : so shall we be delivered , when others are held with the cords of their own folly . chap. . of watching that we enter not into temptation : the nature and efficacy of that duty . the first of it , as to the speciall seasons of temptation . the first season ; in unusuall prosperity . the second ; in a slumber of grace . a season of great spiritual enjoyments . . a season of selfe confidence . the other part of our saviours direction , namely to watch is more generall , and extends it selfe to many particulars ; i shall fix on some things that are contained therein . . vvatch the seasons wherein men usually doe enter into temptation . there are sundry seasons , wherein an houre of temptation is commonly at hand ; and will unavoidably seize upon the soule , unlesse it be delivered by mercy in the use of watchfulnesse . when we are under such a season , then are we peculiarly to be upon our guard , that we enter not into , that we fall not under the power of temptation . some of those seasons may be named . . a season of unusuall outward prosperity is usually accompanied with an houre of temptation . prosperity and temptation goe together ; yea prosperity is a temptation ; many temptations ; and that because without eminent supplies of grace , it is apt to cast a soule into a frame & temper exposed to any temptation , and provides it will fuell and food for all ; it hath provision for lust ; and darts for sathan . the wise man tells us , that the prosperity of fooles destroys them , prov. . . it hardens them in their way , makes them despise instruction , and put the evill day ( whose terrour should influence them into amendment ) far from them . without a speciall assistance , it hath an inconceivably malignant influence on believers themselves . hence agur prayes against riches , because of the temptation that attends them , lest saith he , i be full and deny thee , and say , who is the lord , prov. . , . lest , being filled with them he should forget the lord ; as god complaines that his people did , hos. . . we know how david was mistaken in this case , psal. . . i said in my prosperity i shall never be moved : all is well , and will be well , but what was at hand , what lay at the doore , that david thought not of ? vers. . thou diddest hide thy face , and i was troubled : god was ready to hide his face , and david to enter into a temptation of desertion , and he knew it not . as then unto a prosperous condition . i shall not run crosse to solomons counsell , in the day of prosperity rejoyce , eccles. . . rejoyce in the god of thy mercies , who doth thee good in his patience and forbearance , notvvithstanding all thy unworthinesse : yet i may adde to it from the same fountaine of wisdome , consider also , lest evill lye at the doore . a man in that state is in the middest of snares ; satan hath many advantages against him , he forgeth darts out of all his enjoyments , and if he watch not , he will be entangled before he is aware . thou wantest that which should poyse and ballast thy heart . formality in religion will be apt to creep upon thee , and that layes the soule open to all temptations in their full power and strength . satisfaction and delight in creature comforts , the poyson of the soule will be apt to grow upon thee . in such a time , be vigilant , be circumspect , or thou wilt be surprized . job sayes , that in his affliction god made his heart soft , ch. . . there is an hardnesse , an insensible want of spirituall sense , gathered in prosperity , that if not watched against , will expose the heart to the deceits of sin & baits of sathan : watch and pray in this season : many mens negligence in it , hath cost them deare , their woefull experience cryes out , to take heed . blessed is he that feareth alwaies ; but especially in a time of prosperity . . as in part was manifested before , a time of the slumber of grace , of neglect in communion with god , of formality in duty is a season to be watched in , as that which hath certainly some other temptation attending it . let a soule in such an estate awake , and looke about him ; his enemy is at hand , and he is ready to fall into such a condition as may cost him deare all the dayes of his life : his present estate is bad enough in its selfe ; but it is an indication of that which is worse , that lyes at the doore . the disciples that were with christ ; in the mount , had not only a bodily , but a spirituall drowzinesse upon them . what sayes our saviour to them ? arise , watch and pray , that you enter not into temptation . we know , how neare one of them was to a bitter houre of temptation ; and not watching as he ought , he immediately entred into it . i mentioned before the case of the spouse , cant. . , , , . she slept , and was drowsy , and unwilling to gird up her selfe to a vigorous performance of duties , in a way of quick active communion with christ . before she is aware , she hath lost her beloved ; then she meanes , enquires , cryes , endures woundings , reproaches , and all , before she obtaines him againe . consider then o poore soule , thy state and condition ! doth thy light burne dimme ? or though it give to others as great a blaze , as formerly , yet thou seest not so clearly the face of god in christ , by it as thou hast done ? is thy zeale cold ? or if it doe the same workes as formerly , yet thy heart is not warmed with the love of god , and to god , in them as formerly , but only thou proceedest in the course thou hast been in ? art thou negligent in duties of praying or hearing ? or if thou dost observe them , thou doest it not with that life and vigour as formerly ? dost thou flagge in thy profession ? or if thou keep it up , yet thy wheeles are oyled by some sinister respects from within or without ? does thy delight in the people of god faint and grow cold ? or is thy love to them changing from that which is purely spirituall , into that which is very carnall , upon the account of sutablenesse of principles , and naturall spirits , if not worse foundations ? if thou art drowsing in such a condition as this ; take heed ! thou art falling into some wofull temptation , that will break all thy bones , and give thee wounds that shall stick by thee all the dayes of thy life . yea when thou awakest thou wilt find , that it hath indeed laid hold of thee already , though thou perceivedst it not ; it hath smitten and wounded thee , though thou hast not complained , nor sought for reliefe or healing . such was the state of the church of sardis , rev. . . the things that remained were ready to dye : be watchfull sayes our saviour and strengthen them , or a worse thing will befall thee : if any that reads the word of this direction be in this condition , if he hath any regard of his poore soule , let him now awake , before he be entangled beyond recovery . take this warning from god ; despise it not . . a season of great spirituall enjoyments , is often by the malice of satan , and the weaknesse of our hearts , turned into a season of danger : as to this businesse of temptation . we know how the case stood with paul , cor. . . he had glorious spirituall revelations of god , & jesus christ ; instantly satan fals upon him ; a messenger from him buffets him , so that he earnestly begges its departure ; but yet is left to struggle with it . god is pleased sometimes to give us especiall discoveries of himselfe and his love ; to fill the heart with his kindnesse : christ takes us into the banqueting house , and gives our hearts their fills of love ; and this by some signall worke of his spirit , overpowering us with a sense of love , in the unspeakable priviledge of adoption , and so fills our soules with joy unspeakable and glorious ; a man would thinke , this was the securest condition in the world : what soule does not cry with peter in the mount ; it is good for me to be here , to abide here for ever : but yet very frequently , some bitter temptation is now at hand . satan sees , that being possest by the joy before us , we quickly neglect many wayes of approach to our soules , wherein he seeks , and finds advantages against us . is this then our state and condition ? does god at any time give us to drinke of the rivers of pleasure , that are at his right hand , and satisfy our soules with his kindnesse as with marrow and fatnesse ? let us not say , we shall never be moved ; we know not how soone god may hide his face , or a messenger from satan may buffet us . besides , there lyes oftentimes a greater , and worse deceit in this businesse ▪ men cheat their soules with their own fancies , in stead of a sense of gods love by the holy ghost ; and when they are lifted up , with their imaginations , it is not expressible how fearfully they are exposed to all manner of temptations ; and how they are able to find reliefe against their consciences , from their own foolish fancies , and deceivings wherewith they sport themselves : may we not see such every day ? persons walking in the vanities and wayes of this world , yet boasting of their sense of the love of god ; shall we believe them ? vve must not then believe truth its selfe ; and hovv vvofull then , must their condition needs be ? . a th season , is a season of selfe confidence ; then usually temptation is at hand . the case of peter is cleare unto this : i will not deny thee ; though all men should deny thee , i will not : though i vvere to dye for it , i vvould not doe it . this said the poore man , vvhen he stood on the very brinke of that temptation , that cost him in the issue , such bitter teares . and this taught him so far to knovv himselfe all his dayes , and gave him such acquaintance with the state of all believers , that when he had received more of the spirit and of power , yet he had lesse of confidence , and saw it was fit that others should have so also ; and therefore perswades all men to passe the time of their sojurning here in feare , pet. . . not to be confident and high , as he was , lest , as he did , they fall . at the first triall he compares himselfe with others , & vaunts himselfe above them ; though all men should forsake thee , yet i will not ; he feares every man more than himselfe : but when our saviour afterwards comes to him & puts him directly upon the comparison , simon peter lovest thou me , more than these , joh. . . he hath done comparing himselfe with others , and only cryeth lord thou knowest that i love thee : he will lift up himselfe above others no more . such a season oftentimes falls out . temptations are abroad in the world , false doctrines , with innumerable other allurements & provocations ; we are ready every one to be very confident , that we shall not be surprized with them : though all men should fall into these follies , yet we would not : surely we shall never goe off from our walking with god ; it is impossible our hearts should be so sottish : but sayes the apostle , be not high minded but feare ; let him that standeth take heed lest he fall . wouldest thou thinke that peter , who had walked on the sea with christ , confessed him to be the sonne of god , been with him on the mount when he heard the voice from the excellent glory , should at the word of a servant girle , when there was no legall inquisition after him , no processe against him , nor any one in his condition , instantly fall a cursing and sweareing that he knew him not , let them take heed of selfe-confidence who have any mind to take heed of sinne . and this is the first thing in our watching , to consider well the seasons wherein temptation usually makes its approaches to the soule , and be armed against them . and these are some of the seasons , wherein temptations are nigh at hand . chap. vii . severall acts of watchfulnesse against temptation proposed . watch the heart . what it is to be watched in and about . of the snares lying in mans naturall tempers . of peculiar lusts . of occasions suited to them . watching to lay in provision against temptation . directions for watchfulnesse in the first approaches of temptation . directions after entering into temptation . that part of watchfulnesse against temptation which we have considered , regards the outward meanes , occasions , and advantages of temptation ; proceed we now to that which respects the heart its selfe , which is wrought upon , and entangled by temptation : watching or keeping of the heart , which above all keepings we are obliged unto , comes within the compasse of this duty also ; for the right performance whereof , take these ensuing directions . . let him that would not enter into temptation labour to know his owne heart , to be acquainted with his owne spirit , his naturall frame , and temper , his lusts and corruptions , his naturall , sinfull , or spirituall weaknesses , that finding where his weaknesse lyes , he may be carefull to keep at a distance from all occasions of sinne . our saviour tells the disciples that they knew not what spirit they were of , which under a pretence of zeale betraid them into ambition and desire of revenge . had they knowne it , they would have watched over themselves . david tells us , psal. . . that he considered his waies , and kept himselfe from his iniquity , which he was particularly prone unto . there are advantages for temptations lying oftentimes in mens naturall tempers and constitution : some are naturally gentle , facile , easy to be intreated , pliable , which though it be the noblest temper of nature , and the best and choysest ground when well broken up and fallowed for grace to grow in , yet if not watched over , will be a meanes of innumerable surprizalls , and entanglements in temptation . others are earthy , froward , morose ; so that envy , malice , selfishnesse , peevishnesse , harsh thoughts of others , repinings , lye at the very doore of their natures , and they can scarce step out , but they are in the snare of one or other of them : others are passionate and the like . now he that would watch , that he enter not into temptation , had need be acquainted with his owne naturall temper : that he may watch over the treacheries that lye in it continually ; take heed lest you have a jehu in you , that shall make you drive furiously , or a jonah in you , that will make you ready to repine ; or a david , that will make you hasty in your determinations as he was often in the warmth and goodnesse of his naturall temper . he who watches not this throughly , who is not exactly kill'd in the knowledge of himselfe , will never be disintangled from one temptation or another , all his daies . againe ! as men have peculiar naturall tempers , which according as they are attended or mannaged , prove a great fomes of sinne , or advantage to the exercise of grace ; so men may have peculiar lusts or corruptions , which either by their naturall constitution or education and other prejudices , have got deep rooting and strength in them . this also is to be found out by him , who would not enter into temptation . unlesse , he know it , unlesse his eye be alwaies on it , unlesse he observe its actings , motions , advantages , it will continually be intangling and insnaring of him . this then is our fixt direction in this kind ; labour to know thine owne frame and temper , what spirit thou art of ; what associates in thy heart satan hath , where corruption is strong , where grace is weak ; what strong hold lust hath in thy naturall constitution and the like . how many have all their comforts blasted , and peace disturbed , by their naturall passion and peevishnesse ? how many are rendred uselesse in the world , by their frowardnesse and discontent ? how many are disquieted even by their owne gentlenesse and sanctity ? be acquainted then with thine owne heart , though it be deepe , search it : though it be dark , enquire into it : though it give all its distempers other names then what are their due believe it not . were not men utter strangers to themselves , did they not give flattering titles to their naturall distempers , did they not strive rather to justify palliate or excuse the evills of their hearts , that are suited to their naturall tempers and constitutions , then to destroy them , and by these meanes keep themselves off from taking a cleare and distinct view of them ; it were impossible that they should all their daies hang in the same briers without attempt for deliverance ; uselessenesse and scandall in professors , are branches growing constantly on this root of unacquaintednesse with their owne frame and temper ; and how few are there , who will either study them themselves ; or beare with those who would acquaint them with them . . when thou knowest the state and condition of thy heart as to the particulars mentioned , watch against all such occasions , opportunities , employments , societies , retirements , businesses , as are apt to intangle thy naturall temper , or provoke thy corruption . it may be there are some waies , some societies , some businesses , that thou never in thy life escaped'st them , but suffered'st by them , more or lesse through their sutablenesse to tice , or provoke thy corruption . it may be , thou art in a state and condition of life , that insnares thee day by day , on the account of thy ambition , passion , discontent or the like ; if thou hast any love to thy soule , it is time for thee to awake , and to deliver thy selfe as a bird from the evill snare . peter will not come againe in hast to the high-priests hall , nor would david walke againe in the top of his house , when he should have been in the high places of the field . but the particulars of this instance are so various , and of such severall natures in respect of severall persons , that it is impossible to enumerate them , prov. . , . herein lyes no small part of that wisdome , which consists in our ordering our conversation aright . seeing we have so litle power over our hearts , when once they meet with suitable provocations , we are to keep them asunder , as a man would do fire and the combustible parts of the house wherein he dwells . . be sure to lay in provision in store , against the approaching of any temptation . this also belongs to our watchfulnesse over our hearts . you will say , what provision is intended , and where is it to be laid up ? our hearts , ( as our saviour speaks are our treasury . there we lay up whatever we have , good or bad ; and thence do we draw it , for our use , matth. . . it is the heart then wherein provision is to be laid up against temptation . when an enemy drawes nigh to a fort , or castle to beseige and take it ; oftentimes if he find it well manned , and furnished with provision for a seige , and so able to hold out , he withdrawes and assaults it not . if satan the prince of this world come , and find our hearts fortified against his batteries , and provided to hold out , he not only departs , but as james saies , he flyes ; he will fly from us , jam. . . for the provision to be laid up , it is that which is provided in the gospell for us , gospell provisions will do this work ; that is , keep the heart full of a sense of the love of god in christ : this is the greatest preservative against the power of temptation in the world . joseph had this ; and therefore on the first appearance of a temptation , he cries out ; how can i do this great evill , and sinne against god ? and there is an end of the temptation , as to him , it layes no hold on him , but departs . he was furnished with such a ready sense of the love of god ; as temptation could not stand before , gen. . . the love of christ constraines us , saith the apostle , to live to him , cor. . . and so consequently , to withstand temptation . a man may , nay he ought to lay in provisions of the law also ; feare of death , hell punishment , with the terror of the lord in them . but these are farre more easily conquered then the other : nay they will never stand alone against a vigorous assault . they are conquered in convinced persons every day : hearts stored with them , will struggle for a while , but quickly give over : but store the heart with a sense of the love of god in christ ; with the eternall designe of his grace , with a tast of the blood of christ , and his love in the shedding of it ; get a relish of the priviledges we have thereby ; our adoption , justification , acceptation with god , fill the heart with thoughts of the beauty of holinesse as it is designed by christ for the end , issue , and effect of his death , and thou wilt in an ordinary course of walking with god , have great peace and security as to the disturbance of temptations . when men can live and plod on , in their profession , and not be able to say , when they had any living sense of the love of god , or of the priviledges which we have in the blood of christ ; i know not what they can have to keep them from falling into snares . the apostle tells us , that the peace of god {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} phi. . . shall keepe our hearts ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is a military word a garrison : and so {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is , shall keep as in a garrison : now a garrison hath two things attending it . . that it is exposed to the assaaults of its enemies . . that safety lies in it from their attempts . it is so with our soules : they are exposed to temptations , assaulted continually : but if there be a garrison in them , or if they be kept as in a garrison , temptation shall not enter , and consequently we shall not enter into temptation . now how is this done ? saith he , the peace of god shall do it : what is this peace of god ? a sense of his love and favour in jesus christ . let this abide in you , and it shall garrison you , against all assaults whatever : besides , there is that in an especiall manner , which is also in all the rest of the directions ; namely that the thing its selfe lyes in a direct opposition to all the waies and meanes that temptation can make use of to approach unto our soules . contending to obtaine , and keep , a sense of the love of god in christ , in the nature of it , obviates all the workings and insinuations of temptation . let this be a third direction then in our watching against temptation : lay in store of gospell provisions , that may make the soule a defenced place , against all the assaults thereof . . in the first approach of any temptation , ( as we are all tempted ) these directions following are also suited to carry on the work of watching which we are in the pursuit of . . be alwaies awake , that thou may'st have an early discovery of thy temptation ; that thou may'st know it so to be . most men perceive not their enemy , untill they are wounded by him . yea others may sometimes see them deeply ingaged , whilest themselves are utterly insensible ; they sleepe without any sense of danger , untill others come and awake them , by telling them that their house is on fire . temptation in a neuter sense is not easily discoverable : namely as it denotes , such a way , or thing , or matter , as is , or may be made use of , for the ends of temptation ; few take notice of it , untill it is too late ; and they find themselves intangled , if not wounded . watch then to understand betimes , the snares that are laid for thee ; to understand the advantages thy enemies have against thee , before they get strength & power ; before they are incorporated with thy lusts , and have distilled poyson into thy soule . . consider the ayme and tendency of the temptation , whatever it be , and of all that are concerned in it . those who have an active concurrence into thy temptation , are satan , and thy owne lusts . for thine owne lust i have manifested elsewhere what it aimes at in all its actings and enticings . it never rises up , but its intendment is the worst of evills . every acting of it , would be a formed enmity against god . hence look upon it , in its first attempts , what pretences soever may be made , as thy mortall enemy ; i hate it , saith the apostle , rom. . . that is the working of lust in me , i hate it ; it is the greatest enemy i have . oh that it were killed and destroyed : oh that i were delivered out of the power of it . know then that in the first attempt or assault in any temptation , thy most cursed sworne enemy is at hand , is setting on thee , and that for thy utter ruine ; so that it were the greatest madnesse in the world , to throw thy selfe into his armes , to be destroyed . but of this i have spoken in my discourse of mortification . hath satan any more friendly aime and intention towards thee , who is a sharer in every temptation ? to beguile thee as a serpent , to devoure thee as a lyon , is the friendship that he owes thee . i shall only adde that the sinne he tempts thee to against the law , is not the thing he aymes at ; his designe lies against thy interest in the gospell . he would make sin , but a bridg to get over to a better ground to assault thee , as to thy interest in christ . he who perhaps will say to day thou mayst venture on sinne , because thou hast an interest in christ ; will to morrow tell thee to the purpose , that thou hast none , because thou hast done so . . meet thy temptation in its entrance with thoughts of faith concerning christ on the crosse : this will make it sinke before thee . entertaine no parly , no dispute with it , if thou wouldest not enter into it . say it is christ that dyed , that dyed for such sins as these . this is called taking the sheild of faith to quench the fiery darts of satan , ep. . . faith doth it , by laying hold on christ crucified , his love therein , and what from thence he suffered for sinne . let thy temptation be what it will ; be it unto sin , to feare or doubting for sinne , or about thy state and condition , it s not able to stand before faith lifting up the standard of the crosse . we know what meanes the papists , who have lost the power of faith , use to keep up the forme . they will signe themselves with the signe of the crosse ; or make aeriall crosses , and by virtue of that worke done think to scare away the devill . to act faith on christ crucified , is really to signe our selves with the signe of the crosse ; and thereby shall we overcome that wicked one , pe. . . suppose the soule hath been surprized by temptation and intangled at unavvares , so that novv it is too late to resist the first entrances of it ; vvhat shall such a soule doe , that it be not plunged into it , and carried avvay vvith the povver thereof ? . doe as paul did ; beseech god againe and againe , that it may depart from thee , cor. . . and if thou abidest therein , thou shalt certainely either be specedily deliverd out of it , or receive a sufficiency of grace not to be foyled utterly by it . only ! as i said in part before , do not so much imploy thy thoughts about the things vvhereunto thou art tempted , vvhich oftentimes raiseth further intanglements ; but set thy selfe against the temptation it selfe . pray against the temptation that it may depart ; and vvhen that is taken avvay , the things themselves may be more calmely considered . : fly to christ , in a peculiar manner , as he was tempted ; and beg of him to give thee succour in this needfull time of trouble , heb. . . the apostle instructs us herein : in that he hath been tempted , he is able to succour them that are tempted : this is the meanining of it ; vvhen you are tempted , and are ready to faint , vvhen you vvant succour , you must have it or you dye ; act faith peculiarly on christ , as he vvas tempted . that is ! consider that he vvas tempted himselfe , that he suffered thereby , that he conquered all temptations , and that not merely on his ovvne account , seeing for our sakes he submitted to be tempted ; but for us : ( he conquered in , and by himselfe , but for us ) and draw , yea expect succour from him , heb. . , . lye dovvne at his feet , make thy complaint knovvne to him , begge his assistance , & it vvill not be in vaine . . looke to him who hath promised deliverance : consider that he is faithfull , and will not suffer thee to be tempted above what thou art able . consider that he hath promised a comfortable issue of these trialls and temptations . call all the promises to mind , of assistance and deliverance that he hath made : ponder them in thy heart , and rest upon it , that god hath innumerable wayes that thou knowest not of , to give thee in deliverance : as , he can send an affliction , that shall mortifie thy heart unto the matter of the temptation , whatever it be : that that which was before a sweet morsell under the tongue , shall neither have tast , or relish in it unto thee ; thy desire to it shall be killed : as was the case with david : or . he can by some providence alter that whole state of things , from whence thy temptation doth arise ; so taking fuell from the fire , causing it to goe out of it selfe ; as it was with the same david in the day of battell : or , . he can tread down satan under thy feet , that he shall not dare to suggest any thing any more to thy disadvantage ( the god of peace shall doe it ; ) that thou shalt heare of him no more : or . he can give thee such supply of grace , as that thou mayest be freed , though not from the temptation it selfe , yet from the tendency and danger of it , as was the case with paul : or . he can give thee such a comfortable perswasion of good successe in the issue , as that thou shalt have refreshment in thy trialls , and be kept from the trouble of the temptation : as was the case with the same paul : or . he can utterly remove it , and make thee a compleat conquerour : and innumerable other wayes he hath , of keeping thee from entring into temptation , so as to be foyled by it . . consider where the temptation wherevvith thou art surprized , hath made its entrance , and by vvhat meanes , and vvith all speed make up that breach : stop that passage vvhich the waters have made to enter in at . deale vvith thy soule like a wise physitian ; inquire vvhen , hovv by vvhat meanes thou fellest into this distempet : and if thou findest negligence , carelessnesse , vvant of keeping vvatch over thy flesh , to have lyen at the bottome of it , fix thy soule there ; bevvaile that before the lord ; make up that breach , and then proceed to the vvorke that lyes before thee . chap. . the last generall direction , revel. . . watch against temptation by constant keeping the word of christs patience what that word is : how it is kept : how the keeping of it will keep us from the power of temptation . the directions insisted on , in the former chapters are such as are partly given us , in their severall particulars , up and downe the scripture ; partly arise from the nature of the thing it selfe ; there is one generall direction remaines , which is comprehensive of all that went before , and also addes many more particulars unto them ; this containes an approved antidote against the poyson of temptation ; a remedy , that christ himselfe hath marked with a note of efficacy and successe that is given us , revel. . . in the words of our saviour himselfe to the church of philadelphia . because ( saith he ) thou hast kept the word of my patience , i will also keepe thee from the houre of temptation , which shall come upon all the world , to try them that dwell in the earth ; christ is the same , yesterday , to day , and for ever ; as he dealt with the church of philadelphia , so will he deale with us ; if we keep the word of his patience , he will keepe us from the houre of temptation . this then being a way of rolling the whole care of this weighty affaire on him who is able to beare it , it requires our peculiar consideration . and therefore , i shall first shew what it is to keep the word of christs patience , that we may know how to performe our duty ; then how this will be a meanes of our preservation , which will establish us in the faith of christs promise . the word of christ , is the word of the gospell ; the word by him revealed from the bosome of the father . the word of the word ; the word spoken in time by the eternall word . so it is called , the word of christ . col. . . or the gospell of christ . rom. . . . cor. . . and the doctrine of christ . heb. . . of christ , that is , as its authour , heb. . , . and of him , as the chiefe subject or matter of it , cor. . . now this word , is called the word of christs patience , or tolerance , and forbearance , upon the account of that patience , and long suffering which in the dispensation of it , the lord christ exerciseth towards the world , and all persons in it ; and that both actively , and passively ; in his bearing with men , and enduring from them . . he is patient towards his saints , he beares with them , suffers from them . he is patient to us-ward , . pet. . , that is , that believe . the gospell is the word of christs patience even to believers . a soule acquainted with the gospell , knowes that there is no property of christ rendred more glorious therein , than that of his patience ; that he should beare with so many unkindnesses , so many causelesse breaches , so many neglects of his love , so many affronts done to his grace , so many violations of ingagements , as he doth ; it manifests his gospell to be not only the word of his grace , but also of his patience . he suffers also from them , in all the reproaches , they bring upon his name and wayes : and he suffers in them ; for in all their afflictions , he is afflicted . . towards his elect , not yet effectually called . revel. . . he stands waiting at the doore of their hearts , and knocks for an entrance . he deales with them by all meanes , and yet stands and waits , untill , his head is filled with the dew , and his lockes with the drops of the night , cant. . . as enduring the cold and inconvenencies of the night , that when his morning is come ; he may have entrance . oftentimes for a long season , he is by them scorned in his person , persecuted in his saints and wayes , reviled in his word , whilest he stands at the doore , in the word of his patience , with his heart full of love towards their poore rebellious soules . . to the perishing world ; hence the time of his kingdome , in this world is called the time of his patience . revel. . . he endures the vessels of wrath with much long suffering . rom. . . whilest the gospell is administred in the vvorld , he is patient tovvards the men thereof , untill the saints in heaven and earth are astonished , and cry out , how long ? psal. . , . psal. . . revel. . ; and themselves doe mocke at him as if he vvere an idol , . pet. . . he endures from them bitter things ; in his name , wayes , worship , saints , promises , threats , all his interest of honour and love ; and yet passeth by them , le ts them alone , does them good ; nor will he cut this way of proceeding short , untill the gospell shall be preached no more ; patience must accompany the gospell . now this is the word that is to be kept , that we may be kept from the houre of temptation . three things are implyed in the keeping of this word , . knowledge . . valuation . . obedience . . knowledge , he that will keep this word must know it , be acquainted with it ; under a foure fold notion , . as a word of grace and mercy to save him . . as a word of holinesse and purity to sancitfy him . . as a word of liberty and power to enoble him , and set him free . . as a word of consolation to support him in every condition . . as a word of grace , and mercy able to save us : it is the power of god unto salvation , rom. . . the grace of god that bringeth salvation , titus , . . the word of grace , that is able to build us up , and to give us an inheritance among all them that are sanctified , act. . . the word that is able to save our soules , jam. . . when the word of the gospell is knowne , as a word of mercy , grace , and pardon , as the sole evidence for life , as the conveyance of an eternall inheritance ; when the soule finds it such to it selfe , it will strive to keep it . . as a word of holinesse and purity able to sanctify him ; ye are cleane through the word i have spoken unto you , saith our saviour , joh. . . to that purpose is his prayer , joh. . . he that knowes not the word of christs patience , as a sanctifying cleansing word , in the power of it , upon his owne soule ; neither knowes it , nor keeps it . the empty profession of our daies , knowes not one step towards this duty ; and thence it is , that the most are so overborne under the power of temptations : men full of selfe , of the world , of fury , ambition , and almost all unclean lusts , do yet talk of keeping the word of christ , see . pet. . . . tim. . . . as a word of liberty and power , to enoble him , and set him free ; and this , not only from the guilt of sinne and wrath , for that it doth , as it is a word of grace and mercy ; nor only from the power of sinne , for that it doth as it is a word of holinesse ; but also from all outward respects of men , or the world , that might entangle him , or enslave him , that declares us to be christs freemen , and in bondage unto none , joh. . . . cor. . . we are not by it , freed from due subjection unto superiours , not from any duty , not unto any sinne , . pet. . . but in two respects , it is a word of freedome , liberty , largenesse of mind , power , and deliverance from bondage . . in respect of conscience , as to the worship of god , gal. . . . in respect of ignoble slavish respects , unto the men , or things of the world , in the course of our pilgrimage ; the gospell gives a free , large , and noble spirit in subjection to god , and none else ; there is administred in it , a spirit not of feare , but of power , and of love , and of a sound mind , tim. . . a mind in nothing terrified , phil. . . not swayed with any by respect whatever ; there is nothing more unworthy of the gospell , then a mind in bondage to persons , or things prostituting its selfe to the lusts of men , or affrightments of the world . and he that thus knowes the word of christs patience , really and in power , is even thereby freed from innumerable , from unspeakable temptations . . as a word of consolation to support him in every condition ; and to be a full portion in the want of all , that is a word attended with joy unspeakable and full of glory ; it gives supportment , reliefe , refreshment , satisfaction , peace , consolation , joy , boasting , glory , in every condition whatever ; thus to know the word of christs patience , thus to know the gospell , is the first part , and it is a great part of this condition of our preservation from the houre , and power of temptation . . valuation of what is thus knowne , belongs to the keeping of this word , that is to be kept as a treasure , tim. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that excellent depositum ( that is the word of the gospell ) keep it , ( saith the apostle ) by the holy ghost ; and , hold fast the faithfull word , tit. . . it is a good treasure , a faithfull word , hold it fast . it is a word that comprizes the whole interest of christ in the world . to value that as our chiefest treasure , is to keep the word of christs patience . they that will have a regard from christ in the time of temptation , are not to be regardlesse , of his concernments . . obedience , personall obedience , in the universall observation of all the commands of christ , is the keeping of his word , joh. . . close adherence unto christ , in holinesse , and universall obedience , then when the opposition , that the gospell of christ doth meet withall in the world , doth render it signally the word of his patience , is the life and soule of the duty required . now all these are to be so managed , with that intention of mind and spirit , that care of heart , and diligence of the whole person , as to make up a keeping of this word ; which evidently includes all those considerations . we are arrived then to the summe of this safeguarding duty ; of this condition of freedome from the power of temptation ; he that having a due acquaintance with the gospell , in its excellencies , as to him , a word of mercy , holinesse , liberty and consolation , values it , in all its concernments as his choisest and only treasure ; makes it his businesse , and the work of his life , to give himselfe up unto it in universall obedience , then especially , when opposition , and apostacy put the patience of christ to the utmost , he shall be preserved from the houre of temptation . this is that which is comprehensive of all that went before ; and is exclusive of all other waies for the obtaining of the end proposed ; nor let any man think without this , to be kept one houre from entring into temptation ; where ever he failes there temptation enters . that this will be a sure preservative may appeare , from the ensuing considerations . . it hath the promise of preservation , and this alone hath so . it is solemnly promised in the place mentioned to the church of philadelphia on this account . when a great triall and temptation was to come on the world , at the opening of the seventh seale , rev. . . a caution is given for the preservation of gods sealed ones , which are described to be those , who keep the word of christ : for the promise is , that it should be so . now in every promise there are three things to be considered . . the faithfulnesse of the father who gives it . . the grace of the son which is the matter of it . . the power and efficacy of the holy ghost which puts the promise in execution . and all these are ingaged for the preservation of such persons from the houre of temptation . . the faithfulnesse of god , accompanyeth the promise . on this account is our deliverance laid , cor. . . though we be tempted , yet we shall be kept from the houre of temptation ; it shall not grow too strong for us . what comes on us , we shall be able to beare ; and what would be too hard for us , we shall escape . but what security have we hereof ? even the faithfulnesse of god ; god is faithfull who will not suffer you &c. and wherein is god's faithfulnesse seen and exercised ? he is faithfull that promised , heb. . . his faithfulnesse consists in his discharge of his promises . he abideth faithfull , he cannot deny himselfe , tim. . . so that by being under the promise , we have the faithfulnesse of god ingaged for our preservation . . there is in every promise of the covenant the grace of the son ; that is the subject matter of all promises . i will keep thee , how ? by my grace with thee : so that what assistance the grace of christ can give to a soule that hath a right in this promise , in the houre of temptation , it shall enjoy it . pauls temptation grew very high ; it was likely to have come to its prevalent houre : he beseeches the lord , ( that is the lord jesus christ ) for help , cor. . . and receives that answer from him , my grace is sufficient for thee ; vers. : that it was the lord christ and his grace , with whom he had peculiarly to do , is evident from the close of that verse ; i will glory in my infirmity , that the power of christ may rest upon me ; or the efficacy of the grace of christ in my preservation , be made evident , so heb. . . . the efficacy of the spirit , accompanyeth the promises . he is called the holy spirit of promise ; not only , because he is promised by christ , but also , because he effectually makes good the promise , and gives it accomplishment in our soules . he also then is ingaged to preserve the soule walking according to the rule laid downe : see isai. . the last . thus where the promise is , there is all this assistance ; the faithfulnesse of the father , the grace of the son , the power of the spirit ; all are ingaged in our preservation . . this constant universall keeping of christs word of patience , will keep the heart and soule in such a frame as wherein no prevalent temptation , by virtue of any advantages whatever , can seize upon it , so as totally to prevaile against it . so david prayes , ps. . . let integrity preserve me . this integrity and uprightnesse , is the old-testament-keeping the word of christ , universall close walking with god . now how can they preserve a man ? why by keeping his heart in such a frame , so defended on every side , that no evill can approach or take hold on him . faile a man in his integrity , he hath an open place for temptation to enter , isa. . . to keep the word of christ , is to do it universally , as hath been shewed ; this exercises grace in all the faculties of the soule ; & compasses it with the whole armour of god : the understanding is full of light , the affections of love and holinesse ; let the wind blow from what quarter it will , the soule is fenced and fortified ; let the enemy assault when , or by what meanes he pleaseth , all things in the soule of such an one are upon the guard : how can i do this thing and sinne against god , is at hand , especially , upon a twofold account , doth deliverance and security arise from this hand . . by the mortification of the heart unto the matter of temptations . the prevalency of any temptation arises from hence ; that the heart is ready to close with the matter of it . there are lusts within , suited to the proposalls of the world or satan without . hence james resolves all temptations into our owne lusts . ch. . . because either they proceed from , or are made effectuall by them as hath been declared . why doth terror , or threates turne us aside , from a due constancy in the performance of our duty ? is it not because there is unmortified carnall feare abiding in us , that tumultuates in such a season ? why is it that the allurements of the world , and compliances with men entangle us ? is it not because our affections are entangled with the things and considerations proposed unto us ? now keeping the word of christs patience , in the manner declared , keeps the heart mortified to these things , and so it is not easily entangled by them . saith the apostle , gal. . . i am crucified with christ , he that keeps close to christ , is crucified with him ; and is dead to all the desires of the flesh and the world : as more fully ; chap. . . here the match is broken , and all love , entangling love dissolved . . the heart is crucified to the world , and all things in it . now the matter of all temptations almost is taken out of the world ; the men of it , or the things of it make them up . as to these things saies the apostle i am crucified to them : ( and it is so with every one , that keeps the word of christ , my heart is mortified unto them ; i have no desire after them ; nor affection to them , nor delight in them : and they are crucified unto me . the crownes , glories , thrones , pleasures , profits , of the world , i see nothing desirable in them ; the lusts , sensuall pleasures , love , respects , honours of men , name and reputation among them , they are all as a thing of nought ; i have no value , nor estimation of them . this soule is safeguarded from assaults of manifold temptations . when achan saw the goodly babilonish garment , and two hundred shekells of silver , and a wedge of gold ; first he coveted them , then he took them , joh. . . temptation subtilly spreads the babilonish garment of favour , praise , peace , the silver of pleasure , or profit , with the golden contentmens of the flesh , before the eyes of men ; if now there be that in them alive , unmortified , that will presently fall a coveting , let what feare of punishment will ensue , the heart or hand , will be put forth unto iniquity . herein then lyes the security of such a frame , as that described ; it is alwaies accompanied with a mortified heart ; crucified unto the things that are the matter of our temptations ; without which it is utterly impossible , that we should be preserved one moment when any temptation doth befall us . if liking , and love of the things proposed , insinuated , commended in the temptation , be living and active in us , we shall not be able to resist and stand . . in this frame the heart is filled with better things , and their excellency ; so farre as to be fortified against the matter of any temptation . see what resolution this puts paul upon : phil. . . all is losse and dung to him . who would go out of his way , to have his armes full of losse and dung ? and whence is it , that he hath this estimation of the most desirable things in the world ? it is from that deare estimation he had of the excellency of christ ; so vers. . when the soule is exercised to communion with christ , and to walking with him : he drinks new wine , and cannot desire the old things of the world , for he saies the new is better . he tasts every day how gracious the lord is , and therefore longs not after the sweetnesse of forbidden things , which indeed have none . he that makes it his businesse to eate daily of the tree of life , will have no appetite unto other fruit , though the tree that bare them seeme to stand in the middest of paradise . this the spouse makes the meanes of her preservation ; even the excellency which by daily communion , shee found in christ and his graces , above all other desirable things . let a soule exercise it selfe to communion with christ , in the good things of the gospell , pardon of sinne , fruits of holinesse , hope of glory , peace with god , joy in the holy ghost , dominion over sinne , and he shall have a mighty preservative against all temptations . as the full soule loatheth the honey comb ; a soule filled with carnall , earthly , sensuall contentments finds no rellish nor savour in the sweetest spirituall things ; so he that is satisfied with the kindnesse of god , as with marrow and fatnesse , that is every day entertained at the banquet of wine , wine upon the lees , and well refined , hath an holy contempt of the baits and allurements that lye in prevailing temptations , and is safe . . he that so keeps the word of christs patience , is alwaies furnished with preserving considerations and preserving principles : morall and reall advantages of preservation . . he is furnished with preserving considerations , that powerfully influence his soule in his walking diligently with christ : besides the sense of duty which is alwaies upon him , he considers , . the concernment of christ , whom his soule loves in him and his carefull walking . he considers that the presence of christ is with him , his eye upon him , that he ponders his heart and waies , as one greatly concerned in his deportment of himselfe , in a time of triall . so christ manifests himselfe to do , revel. . , . i consider all ; what is acceptable , what to be rejected : he knowes that christ is concerned in his honour , that his name be not evill spoken of by reason of him ; that he is concerned in love to his soule ; having that designe upon him to present him holy and unblameable and unreproveable in his sight , col. . . and his spirit is grieved where he is interrupted in this work ; concerned on the account of his gospell , the progresse and acceptation of it in the world ; its beauty would be slurred , its good things reviled , its progresse stopped , if such an one be prevailed against ; concerned in his love to others , who are grieveously scandalized , and perhaps ruined by the miscarriages of such . when hymeneus and philetus fall , they overthrow the faith of some , and saies such a soule then , who is exercised to keep the word of christs patience , when intricate , perplexed , intangling temptations , publique , private , personall , do arise ? shall i now be carelesse , shall i be negligent , shall i comply with the world , & the wayes of it ? oh what thoughts of heart hath he concerning me , whose eye is upon me ? shall i contemne his honour , despise his love , trample his gospell in the mire under the feet of men , turne aside others from his ways ? shall such a man as i fly , give over resisting ? it cannot be . there is no man who keeps the word of the patience of christ , but is full of this soul pressing consideration ; it dwells on his heart and spirit , and the love of christ constraines him so to keep his heart and waies , cor. . . . the great consideration of the temptations of christ in his behalfe , and the conquest he made in all assaults for his sake , and his good , dwell also on his spirit . the prince of this world came upon him , the glory of this world was shewed unto him , every thing in earth or hell , that hath either allurement or affrightment in it , was proposed to him , to divert him from the worke of mediation , which for us he had undertaken : this whole life he calls the time of his temptation : but he resisted all , conquered all , and is become a captaine of salvation to them that obey him . and , saies the soule , shall this temptation , these arguings , this plausible pretence , this sloth , this selfe love , this sensuality , this baite of the world , turne me aside , prevaile over me , to desert him who went before me , in the waies of all temptations that his holy nature was obnoxious unto , for my good ? . dismall thoughts of the losse of love , of the smiles of the countenance of christ , do also frequently exercise such a soul . he knowes what it is to enjoy the favour of christ , to have a sense of his love , to be accepted in his approaches to him , to converse with him ; and perhaps hath been sometimes at some losse in this thing , and so knowes also , what it is to be in the dark , distanced from him . see the deportment of the spouse in such a case , cant. . . when she had once found him again ; she holds him , she will not let him go , she will loose him no more . he that keeps the word of christs patience , hath preserving principles , whereby he is acted . some of them may be mentioned . first , in all things he lives by faith , and is acted by it in all his waies . gal. . . now upon a twofold account hath faith , when improved , the power of preservation from temptation annexed unto it . because it empties the soule of its own wisdome , understanding and fulnesse , that it may act in the wisdome and fulnesse of christ . the only advice for preservation in trials and temptations lies in that of the wise man : prov. . . trust in the lord with all thine heart , and leane not to thine own understanding . this is the worke of faith : it is faith ; it is to live by faith . the great failing of men in trialls , is their leaning to , or leaning upon , their owne understanding and counsell . what is the issue of it , job . . . the steps of his strength shall be straightned , and his owne counsell shall cast him downe . first he shall be entangled , and then cast downe ; and all by his own counsell , untill he come to be ashamed of it , as ephraim was , hos. . . when ever in our trials , we consult our own understandings , hearken to selfe reasonings , though they seeme to be good and tending to our preservation , yet the principle of living by faith is stifled , and we shall in the issue be cast down by our own counsels ; now nothing can empty the heart of this selfefullnesse , but faith , but living by it , but , not living our selves , but having christ live in us , by our living by faith on him . . faith making the soule poore , empty , helplesse , destitute in its selfe , ingages the heart , will , and power of jesus christ , for assistance , of which i have spoken more at large elsewhere . . love to the saints , with care that they suffer not upon our account , is a great preserving principle in a time of temptations and trialls . how powerfull this was in david , he declares in that earnest prayer , psal. . . let not them that wait on thee , o lord god of hosts , be ashamed for my sake , let not those that seeke thee be confounded for my sake , o god of israel . o let not me so miscarry , that those for whom i would lay downe my life , should be put to shame , be evill spoken of , dishonoured , reviled , contemned , on my account , for my failings . a selfish soule , whose love is turned wholly inwards , will never abide in a time of triall . many other considerations and principles , that those who keep the word of christ's patience in the way and manner before described are attended withall , might be enumerated , but i shall content my selfe to have pointed at these mentioned . and will it now be easy to determine , whence it is that so many in our dayes , are prevailed on , in the time of trial : that the houre of temptation comes upon them , and beares them downe , more or lesse before it ? is it not because amongst the great multitude of professors , that we have , there are few that keep the word of the patience of christ ? if we wilfully neglect , or cast away our interest in the promise of preservation , is it any wonder , if we be not preserved ? there is an houre of temptation come upon the world , to try them that dwell therein : it variously exerts its power and efficacy ; there is not any way , nor thing , wherein it may not be seene acting and putting forth it selfe , in worldlinesse , in sensuality , in loosenesse of conversation , in neglect of spirituall duties , private , publicke , in foolish , loose , diabolicall opinions , in haughtinesse and ambition ; in envy and wrath , in strife and debate , revenge , selfishnesse , in atheisme and contempt of god , doth it appeare . they are but branches of the same root , bitter streames of the same fountaine , cherished by peace , prosperity , security , apostasies of professors & the like ; & alasse how many do dayly fall under the power of this temptation , in generall ? how few keep their garments girt about them , and undefiled ? and if any urging particular temptation , befall any , what instances almost have we of any that escape ? may we not describe our condition , as the apostle that of the corinthians in respect of an outward visitation ; some are sick , and some are weake , and many sleep ; some are wounded , some defiled , many utterly lost ▪ what is the spring and fountaine of this sad condition of things ? is it not , as hath been said ; we doe not keep the word of christ's patience in universall close walking with him ; and so lose the benefit of the promise given & annexed thereunto . should i goe about to give instances of this thing ; of professors coming short of keeping the word of christ , it would be a long worke . these heads would comprise the most of them . . conformity to the world , which christ hath redeemed us from , almost in all things , with joy and delight ; in promiscuous compliances with the men of the world . . neglect of duties which christ hath enjoined , from close meditation to publick ordinances . . strife , variance , and debate among our selves , woefull judging and despising one another , upon account of things forraigne to the bond of communion that is between the saints . . selfe-fulnesse as to principles , and selfishness as to ends . now where these things are , are not men carnall ? is the word of christs patience effectuall in them ? shall they be preserved ? they shall not . would you then be preserved , and kept from the hour of temptation ; would you watch against entring into it , as deductions from what hath been delivered in this chapter : take the ensuing cautions . take heed of leaning on deceitfull assistances ; as your owne counsells , understandings , reasonings , though you argue in them never so plausibly in your own defence , they will leave you , betray you ; when the temptation comes to any height , they will all turne about , and take part with your enemy , and plead as much for the matter of the temptation whatever it be , as they pleaded against the end and issue of it before . the most vigorous actings by prayer , fasting , & other such meanes against that particular lust , corruptiō , temptation , wherewith you are exercised , & have to do . this will not avail you , if in the mean time there be neglects , on other accounts . to hear a man wrestle , cry , contend as to any particular of temptation , and immediatly fall into wordly waies , worldly compliances , loosenesse , and negligence in other things ; it is righteous with jesus christ to leave such an one to the hour of temptation . the generall security of saints perseverance , and preservation from totall apostasy . every security that god gives us , is good in its kind , and for the purpose for which it is given to us ; but when it is given for one end , to use it for another , that is not good or profitable . to make use of the generall assurance of preservation from totall apostasy , to support the spirit in respect of a particular temptation , will not in the issue advantage the soule ; because notwithstanding that , this or that temptation may prevaile . many releive themselves with this , untill they find themselves in the depth of perplexities . apply your selves to this great preservation of faithfull keeping the word of christs patience in the middest of all trialls and temptations . in particular , wisely cōsider wherein the word of christs patiēce is most likely to suffer in the daies wherein we live , and the seasons that passe over us , & so vigorously set your selves to keep it in that particular , peculiarly . you will say , how shall we know wherein the word of christs patience in any season is like to suffer ? i answer : consider what workes he peculiarly performes in any season , and neglect of his word in reference to them , is that wherein his word is like to suffer . for instance ; the workes of christ , wherein he hath been peculiarly ingaged in our daies and seasons , seeme to be these . the powring of contempt upon the great men and great things of the world , with all the enjoyments of it . he hath discovered the nakednesse of all earthly things , in overturning , overturning , overturning both men , and things , to make way for the things that cannot be shaken . . the owning of the lot of his own inheritance in a distinguishing manner , putting a difference between the precious and the vile , and causing his people to dwell alone , as not reckoned with the nations . . in being nigh to faith and prayer , honouring them above all the strength and counsels of the sons of men . . in recovering his ordinances and institutions from the carnall administrations that they were in bondage under by the lusts of men , bringing them forth in the beauty and the power of the spirit . wherein then in such a season must lie the peculiar neglect of the word of christs patience ? is it not in setting a value on the world and the things of it , which he hath stained and trampled under foot ? is it not in the slighting of his peculiar lot , his people , and casting them into the same considerations with the men of the world ? is it not in leaning to our own counsels and understandings ? is it not in the defilement of his ordinances , by giving the outward court of the temple to be trod upon by unsanctified persons . let us then be watchfull , and in these things keep the word of the patience of christ , if we love our own preservation . . in this frame urge the lord jesus christ with his blessed promises , with all the considerations that may be apt to take and hold the king in his galleries , that may worke on the heart of our blessed and mercifull high priest , to give sutable succour at time of need . chap. ix . a generall exhortation to the duty prescribed . having thus passed through the consideration of the duty of watching , that we enter not into temptation , i suppose i need not adde motives to the observance of it . those who are not moved by their own sad experiences , nor the importance of the duty , as laid down in the entrance of this discourse , must be left by me to the farther patience of god . i shall only shut up the whole with a generall exhortation to them , who are in any measure prepared for it , by the consideration of what hath been spoken . should you go into an hospitall , and see many persons lying sick and weak , sore and wounded , with many filthy diseases and distempers , and should enquire of them , how they fell into this condition , and they should all agree to tell you , such , or such a thing was the occasion of it ; by that i got my wound saies one , and my disease saies another ; would it not make you a little carefull how , or what you had to do with that thing or place ? surely it would . should you go to a dungeon , and see many miserable creatures bound in chaines for an approaching day of execution , and inquire the way and means whereby they were brought into that condition , and they should all fix on one and the same thing , would you not take care to avoid it ? the case is so with entring into temptation : ah ! how many poor , miserably , spiritually , wounded soules have we every where ? one wounded by one sin , another by another ; one falling into filthinesse of the flesh , another of the spirit : aske them nowhow they cameinto this state and condition ; they must all answer , alas ! we entred into temptation , we fell into cursed snares and intanglements , and that hath brought us into the woefull condition you see . nay if a man could look into the dungeons of hell , and see the poor damned soules that lie bound in chaines of darknesse , and hear their cries : what would he be taught ? what do they say ? are they not cursing their tempters , and the temptations that they entred in ? and shall we be negligent in this thing ? salomon tells us , that the simple one that followes the strange woman , knows not that the dead are there , that her house inclineth to death , and her paths to the dead : ( which he repeats times ) and that is the reason , that he ventures on her snares . if you knew what hath been done by entring into temptation , perhaps you would be more watchfull and carefull . men may think that they shall do well enough notwithstanding ; but can a man take fire in his bosome , and his cloathes not be burnt , can one goe upon hot coales , and his feet not be burnt , prov. . . . no such thing : men come not off their temptation without wounds , burnings , and scars . i know not any place in the world where there is more need of pressing this exhortation than in this place : go to our severall colledges , enquire for such and such young men ; what is the answer in respect of many ? ah ! such an one was very hopefull for a season , but he fell into ill company & he is quite lost . such an one had some good beginning of religion , we were in great expectation of him , but he is fallen into temptation : and so in other places ; such an one was usefull and humble , adorned the gospell , but now he is so wofully intangled with the world , that he is growne all selfe , hath no sap nor favour ; such an one was humble and zelous , but he is advanced and hath lost his first love and wayes : oh how full is the world , how full is this place , of these wofull examples : to say nothing of those innumerable poore creatures who are fallen into temptation by delusions in religion . and is it not time for us to awake , before it be too late ; to watch against the first risings of sin , the first attempts of satan , and all wayes whereby he hath made his approaches to us , be they never so harmelesse in thēselves . have we not experience of our weaknesse , our folly , the invincible power of temptation when once it is gotten within us . as for this duty that i have insisted on , take these considerations : . if you neglect it , it being the only means prescribed by our saviour , you will certainly enter into temptation , and as certainly fall into sinne : flatter not your selves ; some of you are old disciples , have a great abhorrency of sinne ; you thinke it impossible you should ever be seduced so , and so : but , let him ( who ever he be ) that standeth take heed lest he fall : it is not any grace received , it is not any experience obtained , it is not any resolution improved , that will preserve you from any evill , unlesse you stand upon your watch : what i say to you , sayes christ , i say to all ; watch . perhaps you may have had some good successe for a time , in your carelesse frame : but awake , admire god's tendernesse and patience , or evill lyes at the doore . if you will not performe this duty , who ever you are , one way or other , in one thing or other , spiritual or carnall wickednesse , you will be tempted , you will be defiled , and what will be the end thereof ? remember peter . . consider that you are alwayes under the eye of christ , the great captaine of our salvation , who hath enjoyned us to watch thus , & pray that we enter not . what thinke you are the thoughts , & what the heart of christ , when he sees a temptation hastening towards us , a storme rising about us , and we are fast asleep ? doth it not grieve him , to see us expose our selves so to danger , after he hath given us warning upon warning ? whilest he was in the dayes of his flesh , he considered his temptation whilest it was yet coming and armed himselfe against it : the prince of this world cometh , sayes he , but he hath no part in me . and shall we be negligent under his eye ? do but think that thou seest him coming to thee , as he did to peter when he was asleep in the garden , with the same reproof , what ! canst thou not watch one houre ? would it not be a grief to thee to be so reproved , or to heare him thundring against thy neglect from heaven , as against the church of sardis , revel. . . . consider that if thou neglect this duty , and so fall into temptation , which assuredly thou wilt do , that when thou art intangled , god may withall bring some heavy affliction or judgment upon thee , which by reason of thy intanglement , thou shalt not be able to look on any otherwise , than as an evidence of his anger & hatred : & than what wilt thou do with thy temptation and affliction together ? all thy bones will be broken , and thy peace and strength will be gone in a moment . this may seeme but as a noyse of words for the present , but if ever it be thy condition , thou wilt find it to be full of woe and bitternesse . oh then let us strive to keep our spirits unintangled , avoiding all appearance of evill , and all wayes leading thereunto : especially all waies , businesses , societies , and imployments that we have already found disadvantageous to us . finis . notes, typically marginal, from the original text notes for div a e- a heb. . . gal. . . 〈◊〉 . . . gen. . . mat. . ▪ notes for div a e- heb. . . gen. . , . gen. . rom. . , . notes for div a e- mortification of sin in believer . notes for div a e- cor. . . the branch of the lord, the beauty of sion: or, the glory of the church, in it's relation unto christ· opened in two sermons; one preached at berwick, the other at edinburgh. by john owen, minister of the gospel. owen, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing o thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the branch of the lord, the beauty of sion: or, the glory of the church, in it's relation unto christ· opened in two sermons; one preached at berwick, the other at edinburgh. by john owen, minister of the gospel. owen, john, - . [ ], , [ ] p. printed by evan tyler, edinburgh : in the year . annotation on thomason copy: "nouemb: ". reproduction of the original in the british library. eng sermons, english -- th century. a r (thomason e _ ). civilwar no the branch of the lord, the beauty of sion: or, the glory of the church, in it's relation unto christ·: opened in two sermons; one preached owen, john d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - robyn anspach sampled and proofread - robyn anspach text and markup reviewed and edited - pfs batch review (qc) and xml conversion the branch of the lord , the beauty of sion : or , the glory of the church , in it's relation unto christ . opened in two sermons ; one preached at berwick , the other at edinburgh . by john owen , minister of the gospel . psal. . , , . walk about sion , and go round about her : tell the towres thereof . mark ye wel her bulwarks consider her palaces , that you may tell it to the generation following . for this god is our god for ever and ever : he will be our guide unto death . edinburgh , printed by evan tyler , in the year . to his excellency the lord general cromwell , &c. my lord , it was with thoughts of peace , that i embraced my call , to this place , and time of warre . as all peace that is from god is precious to my spirit , so incomparably , that between the father & his elect , which is established , and carried on in the blood and grace of jesus christ . the ministeriall dispensation of this peace , being through free grace committed even unto me also , i desire that in every place , my whole may be , to declare it to the men of gods good pleasure . that this was my chief design , in answer to the call of god upon me , even to poure out a savour of the gospel upon the sons of peace in this place , i hope is manifest to the consciences of all , with whom ( since my coming hither ) in the work of the ministery i have had to do . the enmity between god and us , began on our part : the peace which he hath made , begins and ends with himself . this is the way of god with sinners , when he might justly continue their enemy , and fight against them to their eternal ruine , he drawes forth love , and beseeches them to be reconciled , who have done the wrong , and them to accept of peace , who cannot abide the battell . certainly , the bearing forth of this message , which is so worthy of all acceptation , and ought to be so welcome , cannot but have sweetnes enough to season all the pressures and temptations wherewith it is somtimes attended . this hath bin my desire to pursue , and that , with the weapons which are not carnal . and though some may be so seasoned with the leaven of contention about carnal things , or at best the tithing of mint and cummin , as to disrelish the weightier things of the gospel , yet the great owner of the vineyard , hath not left me without a comfortable assurance , that even this labour in the lord hath not been in vain . the following sermons , which i desire to present unto your excellency , were preached one at berwick upon your first advance into scotland ; the other at edinburgh . my willingnes to serve the inheritance of christ here , even in my ablence , caused me to close with the desires , that wercheld out to this purpose . and i do present them to your excellency , not only because the rise of my call to this service , under god was from you ; but also , because in the carrying of it on , i have received from you in the weaknesses and temptations wherewith i am encompassed , that dayly spirituall refreshment and support by inquiry into , and discovery of the deep and hidden dispensations of god towards his secret ones , which my spirit is taught to value . the carrying on of the interest of the lord jesus amongst his saints , in all his wayes , which are truth and righteousnesse , the matter pointed at in this discourse , being the ayme of your spirit in your great under-takings it bears another respect unto you . i am not unacquainted with it's meannesse yea it 's coming short in respect of use and fruit , of what the lord hath since , and by others drawn forth ; but such as it is , having by providence stepped first into the world , i wholly commend it to him for an incense , who graciously supplyed the seed to the sower : beseeching him that we may have joy unspeakable and glorious , in the acceptance of that peace , which he gives us in the son of his love , whilest the peace whose desire in the midst of warre , you continually bear forth to him , and to others , is by them rejected to their hurt . edinb. nov. . . your excellencies most humble servant in our dearest lord , john owen . isaiah . chap. . verse . — for mine house shall be called an house of prayer for all people . from the d verse of this chapter to the th , you have promises and predictions of calling in gentiles and strangers to the church of god , notwithstanding any objections , or hinderances laid in their way , by ceremoniall and typicall constitutions , they being all to be removed in the crosse of christ , ephes. . , , , : colos. . . making way for the accomplishment of that signall promise which is given in the : chapt : of this prophesie , . and it shall come to passe in the last dayes , that the mountain of the house of the lord shall be established in the top of the mountaines , and shall be exalted above the hills , and all nations shall flow unto it : and many people shall go , and say , come ye , let us go up &c. the words of the th verse , are a recapitulation of the whole , holding out summarily the calling of the gentiles to the holy mount , or spirituall church of christ : where also you have a description of the services performed by them upon their coming : their burnt offerings and sacrifices shall be accepted upon mine altar : answerable to that eminent prediction of the solemne worship of the called gentiles , mal. . . for , from the rising of the sun , even to the going down of the same , my name shall be great among the gentiles , and in every place incense shall be offered unto my name , and a peace offering : for my name shall be great among the heathen saith the lord of hosts . the spirituall services of the saints of the gentiles , are in each place set forth by those ceremoniall ordinances , of incense , altar and sacrifice , as were then most acceptable from the lords own appointment . now this whole promise is once again straightned , without losse of life or beauty , and comprized in the words of the text . that which before he termed sacrifice and burnt-offerings , here he calleth prayer : and those who before were , the sons of the stranger , are here , all people : some , many of all sorts , the whole world , all men , without distinction , the partition . wall being broken down . my house shall be called , &c. the thing here spoken of is gods house , described . by its appropriation unto him , it is his peculiar , my house . . by its extent of receipt in respect of others , it is for all people . . by the employment of its inhabitants , that is prayer , it shall be called an house of prayer . house , here may be taken two wayes . . properly , as it was in the type for the materiall temple at hierusalem : whereunto these words are applyed by our saviour , math. . but that is no farther concerned herein , but as the spirituall holinesse of the antitype , could not be represented without a ceremoniall holinesse of the type . . spiritually , for the church of christ to be gathered to him out of all nations : the house wherein juge sacrificium , a continuall spirituall sacrifice is to be offered to him : this is peculiarly intended : so then observe : . christs church of saints , of believers , is god's house . . the church of christ under the gospel , is to be gathered out of all nations . . there are established ordinances , and appointed worship for the church of christ under the gospell . it is the first that i shall speak unto . christs church of saints , of believers , is god's house : that his church , is of saints , and believers , will appear in the issue . by the church of christ , i understand , trimarily the whole multitude of them , who antecedently , are chosen of his father , and given unto him : consequently , are redeemed , called , and justified in his blood : the church which he loved , and gave himself for it , that he might sanctifie and cleanse it with the washing of water by the word . that he might present it unto himself a glorious church , not having spot or wrinkle , or any such thing , but that it should be holy and without blemish , ephes. . , . and secondarily also , every holy assembly of mount sion , whereunto , the lord christ is made beauty and glory : every particular church of his saints , inasmuch as they partake the nature of the whole , being redeemed by his blood , acts . . that this church belongs unto god , i shall onely leave evidenced under the claim whereby he here appropriates it to himself , he calls it his , my house : that it is his house , i shall further demonstrate : three things are required to making of a house : . a foundation . . materialls for a superstruction . . an orderly framing of both into an usefull building . and all these concurre to the church of christ : . it hath a foundation : i have laid the foundation , faith paul , . cor. . . and , other foundation can no man lay , save that which is laid , which is jesus christ , v. ii. that which paul laid ministerially , god himself laid primarily and efficiently : thus saith the lord god , behold i lay in sion for a foundation a stone , a tried stone , a precious corner stone , a sure foundation , isa. . . now this foundation is no other but the rock upon which the church is built , math. . . which makes it impregnable to the gates of hell , communicating strength , and permanency , continually to every part of the building . . a foundation onely will not make a house , there must also be materials for a superstrustion : those you have , . pet. . . you are ( saith he ) lively stones : all gods elect , are stones , in due time to be hewed , and fitted for this building . for . materials themselves will not serve : they must be fitly framed , and wisely disposed , or they will be an heap , not an house . this then is not wanting . ye are built upon the foundation of the prophets , and the apostles , jesus christ himself being the chief corner stone , in whom the whole building fitly framed together , groweth into an holy temple in the lord : in whom also ye are builded together , for an habitation to god by the spirit , ephes. . , , . there is much spirituall and heavenly architecture in these . verses . i shall onely touch on some particulars . . the foundation of this house , this temple is laid , and that is jesus christ , other foundation can no man lay : he is here called , the chief corner stone : and , the foundation of the prophets and apostles , it is not which they were , but which they laid : it is genetivus efficiculis , not materiae : that expression holds out , the persons working , not the thing wrought . . the materials of this building , elect , believers : said in the former verse , to be fellow citizens with the saints , and of the houshold of god : they alone are built on christ , and thereby have union with him : not one dead rotten stone in all this building , as shall be declared . . the architects or builders are of two sorts : . principall , the spirit , we are framed to an habitation for god by the spirit : he is the principall workman in this fabrick : without him , is not one stone laid therein . . secundary and instrumentall , the prophets and apostles , and this they were two wayes : . personally , in their severall generations : this was their work , their labour , to lay the foundation , and carry on the building of this house . . doctrinally : so they labour in it to this very day : their doctrine in the scripture holds out the onely foundation , and the onely way of building thereon . . the manner of the building , it is fitly framed together , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : closely joynted and knit in together : sweetly closed together with christ ▪ the head , from which , all the body by joynts and hands having nourishment ministred , and knit together , increaseth with the increase of god . col . . . what kind a house it is : it receiveth here a twofold title , . an holy temple : . an habitation , or a tabernacle , because of it's allusion to both those holy places of the worship of god , fulfilling the types of them both . hence it is most evident that this church of christ is a house , and being appropriated unto god , god's house . to make this the more evident , i shall do these two things : . shew you what are the chief properties of this house . . declare what is the relation , wherein jesus christ stands to this house , having called it all along the church of christ . . for the properties or chief qualities of this house , they are three : . it is a living house : . it is strong : . it is glorious . it is a living house : unto whom coming as unto a living stone , yee also as lively stones are built up a spirituall house , pet : : : . christ the foundation is a living stone , and they that are built upon him , are living stones . hence they are said to grow together into an house : growth is a signe of life : growing from an inward principle : such as the growth of any thing is , such is its life : the groweth of this house is spirituall , so therefore also is its life : it lives with a spirituall life : a life whose fulnesse , is in its foundation , he hath life in himself : joh : . ▪ and from him , in them : i am crucified with christ : neverthelesse i live , gal : : : yea it is himself in them ; yet not i , but christ liveth in me . it is true those stones are dead in the rock as well as others : by nature children of wrath as well as they , ephes. : : being dead in trespasses and sins : v : . he who hews them our , gives them life : he quickens them , when dead in trespasses and sin : there is not one rotten dead stone in all this building : however some such may , by the advantage of their outward appearance , croud in , yet they are not of the house it self . . it is a strong house : the gates of hell cannot prevail against it , mat. . : . though the rain descend , and the floods come , and the winds blow , upon this house , yet it will not fall , because it is founded on a rock , matth. . . we were all once an house built upon adam : and when the winde came , and beat upon us , we fell , and the fall of that house was very great : he in his best estate was found to be but sand : now we are built upon a rock that will abid all trialls : the waves may make a noise and dash themselves against him , but it will be to their own ruine ▪ but you will say , may not weak and inconsistent materials be built upon a rock , which yet may have never the more strength for their firme foundation ? ans : it is not so here , for the whole building is framed together in the foundation , ephes. . . not only on it , but also in it , and so not to be prevailed against , unlesse the rock it self be orethrown . . it is a living rock , that this house is built on : a rock continually communicating strength unto every stone in the building , that it may be inabled to abide in him : i should proceed too for , should i goe to declare the mighty defence and fortification of this house : what hath been spoken from the foundation , is enough to demonstrate it to be a strong house . . it is a glorious house , and that in a three-fold respect : . it is glorious in respect of inward glory brought unto it of god in the face of jesus christ : being beautifull , through the comlinesse that he puts upon it : hence christ speaking of it , says , how faire art thou o love for delights , canticles , : . and thou art all fair my love , there is no spot in thee , chap. . and how i pray comes that about , why christ washeth it in his own blood , that it might be wholly a glorious church , ephes. . . and further he being the branch of the lord , and fruit of the earth is made beauty and glory , excellency and comlinesse thereunto . psal. . . it hath the beauty and glory of justification , which doth not only take away all filthy garments , causing iniquity to passe away , but also gives fair change of rayment , zech. . , . even the garments of salvation , and the robe of righteousnesse , isa. . . and then it hath , the glory , and beauty of sanctification , whence the kings daughter is all glorious within , psal. . . the comlinesse and beauty that is in a sanctified soul , is above all the glory of the world . this house is all overlaid with gold within : christ is unto it a head of gold , cant. . . his house is not like nebucadnezers image , that the head should be of gold , and the members some of them of clay : they all partake of his nature , and are very glorious therein : . in respect of its outward structure ; which it eminently hath in all the peculiar assemblies thereof : o thou afflicted and tossed with tempest and not comforted , behold i will lay thy stones with faire colours , and thy foundations with saphires : i will make thy windowes of agats and carbuncles , and all thy borders of pleasant stones , isa. , , . so also where it is called the new hierusalem , ( a city from its laws and policie ) this city is said to be of pure gold , ( not drosse and mire ) the building of the wall of iasper , and the foundation of the wall garnished with all manner of precious stones , revel. . . . this is that which the psalmist calls the beauties of holinesse , psal. . . the glory of the ordinances of the gospell in their vigour and puritie : there is nothing so glorious as our king on his throne : christ in his court ; this house , raigning in the administration of his ordinances : then al his garments , smel of mirrh , aloes and cassia , out of the ivory pallaces whereby they have made him glad , kings daughters are among his honorable women , upon his right hand doth stand the queen in gold of ophir , psal. . , . his goings are seene , the goings of our god and king in the sanctuary , psal. . , . &c. the apostle exalteth the glory of gospel-administrations exceeding above the old tabernacle and temple worship , which yet was excreeding pompous and glorious . if ( saith he ) the ministration of death , written & engraven in stones was glorious , so that the children of israel could not stedfastly behold the face of moses , for the glory of his countenance , which glory was to be done away , how shall not the the ministration of the spirit be rather glorious : for if the ministration of condemnation be glory , much more doth the ministration of righteousnesse exceed in glory : for even that which was made glorious , had no glory in this respect , by reason of the glory that excelleth , for if that which is done away was glorious , much more that which remaineth is glorious , cor. . , , , , . let men think as meanly as they please of the spirituall service of god amongst his people : all glory that ever yet appeared in the world , was but a buble to it : all that god ever instituted before , came exceeding short of it : he delights in it , who beholds the proud afar off . it is glorious in respect of the exaltation it hath above , and triumph over all its opposers : to see a house , a pallace hanged round about with ensignes , spoyles , and banners taken from the enemy that have come against it , is a glorious thing : thus is this house of god decked : kings of armyes did flee apace , and shee that caried at home , devided the spoyle , psal : . . she that ta●ies at home , the mother of the family , the church of god , shee hath all the spoyles . the lord hath affirmed , that not onely every one that opposeth , but all that do not serve this house , shall be utterly destroyed , isa. : . there you have the spoyle of pharaoh , and all his host , gathered on the shore of the red sea , and dedicated in this house , exod : . there you have the robes of nebuehadnezzar here referred when himself was turned into a beast , dan . there you have the imperiall ornaments of dioclesiar , and his companion casting aside their dominion for very madnes that they could not prevail against this house : there is the blood of julian kept for a monument of vengeance against apostates : there you have the rochets of the prelates of this land , hung up of late with other garments of their adherents rolled in blood : there is a place reserved for the remaining spoyls of the great whore , when shee shall be burned and made naked , and desolate revel. . never any rose , or shall arise against this house , and go forth unto finall prosperity : let the men of the world take heed how they burthen themselves with the foundation stone of this house , it will assuredly break them all in pieces . thus have i given you a glimpse of this house , with the chief properties of it , which as god assumes as his owne , so also peculiarly it belongs unto the lord christ ; yea what relation it stands in unto him , or rather he unto it , is the maine thing i intend . jesus christ stands in a two fold relation unto this house , in respect of its fabrick and building . in respect of its state and condition . in the first regard christ relates to this house in afour fold respect . as its foundation . its arke . its altar . its candlestick . in respect of state and condition , christ relates unto this house of god in a five-fold regard . as the owner the builder the inhabiter the watchman or keeper the avenger thereof : i shall passe through these ( god assisting ) in order : & begin with what was first laid down , his relation to this house in respect of its fabrick and building ; as the foundation of it : this was in part declared befor : he is the stone which the builders rejected , but made of the lord the head of the corner , psal. . . he is the lowest in the bottom to beare up the weight of the building , and the highest in the corner to couple the whole together : other foundation can no man lay but that which is laid , which is jesus christ , cor. . . he is the rock , on which he builds his church , mat. . . now there be . things , required to a foundation , all which are eminently seen in the lord christ , in reference to this house . . that it be first laid in the building : it were a course exceeding preposterous , first to build a house , and then to lay the foundation . jesus christ is the first that is laid in this holy fabrick : and that in a fourfold respect . . he is the first , in respect of god's eternall purpose : the lord purposed that he should have the preheminence in this as well as in all other things , col. . . he is in that respect the first born among many brethren rom. . . the residue of this house , being predestinated to be made conformable unto him : he is before all things , by him all things , ( that is all spirituall things , all the things of this house ) consist , he is the head of the body the church : this i mean , god purposed that christ should be the bottom and foundation of this whole building , that it should be all laid on him : i do not mean , that god first intended christ for a foundation , and then his elect for a building . the order of intention and execution is as to first , and last , inverted by all agents : but this i say , god purposing to build his elect into an holy temple , purposed that jesus christ should be the foundation . . in respect of outward manifestation : god first manifests and declares him , before he layd one stone in this building , gen. . . the seed ( saith he ) of the woman shall break the serpents head : in that was laid the first stone of this building : then was the lamb slain , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , revel. . . ( presently ) after the foundation of the world : and thence , is grace in him said to he given to the elect , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , titus . . many ages ago . . because in order of nature , christ must be first laid in the heart of every individuall stone , before they are laid up in this building . if christ be not in men , they are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , . cor. . . altogether uselesse for this building ; try them never so often , they must at last be rejected , and laid aside . . in respect of every particular assembly , and little sanctuary of mount sion : if he be not first laid in the midst of such assemblies , they will prove to be pi●acles of babel , not towres of sion : this therefore was the way of the saints of old , first to give up themselves to the lord christ , and then to one another , by the will of god , . cor. . . in these respects christ the foundation , is first laid in this spirituall building : which is the first property of a foundation . . a foundation must be hidden , and out of sight unto all those that outwardly look upon the house : they cannot perceive it , though every part of the house doth rest upon it : and this hath occasioned many mistakes in the world . an unwise man coming to a great house , seeing the anticks and pictures stand crouching under the windows and sides of the house , may happily think , that they bear up the weight of the house , when indeed they are for the most part pargetted posts ; they bear not the house , the house bears them . by their bowing and outward appearance , the man thinks the burden is on them , and supposes , that it would be an easie thing , at any time , by taking them away , to demolish the house it self ; but , when hee sets himself to work , hee findes these things of no value , there is a foundation in the bottome , which bears up the whole , that he thought not of : against that , hee may waste himself , untill hee be broken in pieces . men looking upon the church , do finde that it is a fair fabrick indeed , but cannot imagine how it should stand . a few supporters it seemeth to have in the world , like crouching anticks under the windowes , that make some shew of under-propping it : here you have a magistrate , there an army , or so : think the men of the world , can we but remove these props , the whole would quickly topple to the ground : yea , so foolish have i been my self ; and so void of understanding before the lord , as to take a view of some goodly appearing props of this building , and to think , how shall the house be preserved if these should be removed : they looked unto me , like the mariners in pauls ship without whose abode therein , they could not be saved : when lo , suddainly some have been manifested to be pargetted posts , and the very best , to be held up by the house , and not to hold it up . on this account , the men of the world , think it no great matter to demolish the spirituall church of christ to the ground : they encourage one another to the work , never thinking of the foundation that lyes hidden , against which they dash themselves all to pieces . i say then , christ as the foundation of this house , is hidden to the men of the world , they see it not , they believe it not : there is nothing more remote from their apprehension , then that christ should be at the bottom of them and their ways , whom they so much despise . . the foundation is that which beares up the whole weight of the building . what part of the house soever , is not directly poysed upon it , hath no strength at all : take a goodly stone , hew it , square it , make it every way fit for your fabrick , so that it may seem to be the best of all your materials ; yet if you do not lay it upon the foundation , answerable to that , which may give it a solid basis , and bear up the weight and poyse thereof , it will be uselesse , combersome , and quickly fall to the ground . let a man be hewed and squared by the word and ordinances into outward conformity , never so exactly , that he seems one of the most beautifull saints in the world , yet if he be not laid rightly by faith upon the foundation , to derive from thence , strength , supportment , and vigour , he will quickly fall to the ground : what then will become of their building , who heap up all sorts of rubbish to make an house for the lord . . christ is the ark of this house : the ark in the tabernacle , and afterwards in the temple , was the most holy thing , in the most holy place . there was nothing in it but the two tables of stone written with the finger of god : before it was aarons rod that budded , with a pot full of manna : over it was the propitiatory or mercy seat , being a plate of gold , as long and asbroad as the ark , covering it , being shadowed with the cherubims of glory . now all this glorious fabrick , did signifie , that unlesse the law with its condemning power were hid in the ark , and covered with the mercy seat , no person could stand before the lord : besides , the law was the old covenant of works , and being renewed unto them chiefly to be subservient to the gospel , and partly with its appurtenances and carnall administration , to be the tenour of the israelites holding the land of canaan , and this being in the ark , it was said to contain the covenant , and is frequently called the ark of the covenant . jesus christ is the ark of this spirituall house . when the temple was opened in heaven , there was seen in the temple the ark of gods testament , revel. . . jesus christ made conspicuous to all , who lay much hid under the old testament , rom. . . god is said to set forth christ to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a propitiation , or mercy seat , for by that very term is the mercy seat expressed , heb. . . he is then the ark , and the mercy seat covering it . he then doth those two things : . in behalf of this house and every stone thereof , he hides the law with its condemning power , that nothing from thence shal be laid to their charge . if a man have a suit to be tryed in any court , and a powerful friend engage himself , that the only evidence which is against him , shall not be produced , will it not give him encouragement to proceed ? in that great and tremendous tryal , which is to be above , there is but one principal evidence against us , which gives li●e to all others , which if it be removed , all the rest must fail . this is the law : christ as the ark and mercy seat hides this law : it shall not ( i speak in respect to this house ) be produced at the day of tryall : will it not be a great encouragement to them to appear at the throne of god ? christ hides the law as being the end of it , rom. . . that the righteousnesse thereof might be fulfilled in us , rom . . he hath so far answered all that the law required , that none from thence can lay any thing to the charge of gods elect , rom. . , . let not poor sinners fear ; it will not be with them as with uzzah : he touched the ark , and died : touch this ark , and live for ever . and ly , he is the ark of this house , as containing in himself the new covenant ; it is made with him , originally : established in him , irreversibly ; made out through him in all the grace of it , faithfully . . he is the al●ar of this house : there were two altars in the old tabernacle , and temple : an altar for sacrifice , and an altar for incense , exod. chap. . and . the first was the great brazen altar , that stood without the holy place , whereon the burnt offerings , and all sacrifices of blood , for remission , were offered . the other lesse made of shittim wood , all overlaid with pure gold , and a crown of beaten gold upon it , on which they were to burn pure incense unto the lord alwayes : and they were both most holy , sanctifying the gifts with legall sanctification , that were offered on them , math. . . now both these doth our saviour supply in this house : . he is the g●eat great altar of sacrifice , the altar of offerings for expiation and attonement : we have an altar whereof they have no right to eat , who serve at the tabernacle , heb. . . that seven he who sanctified the people with his own blood , and suffered without the gate , v. . the good will and soul of christ offering up himself , through the eternall spirit , a pure oblation and sacrifice , by one offering to perfect for ever them that are sanctified , is all our altar : . he is the golden altar of incense . incense is prayer , psal. . . let my prayer come before thee as incense . jesus christ is the golden altar , whereon that incense is offered , revel. , . even that altar which is always before god , rev. . . as by being the former , he makes our persons accepted ; so by the latter he makes our duties accepted : and all the living stones of this house , are priests to offer sacrifice on these altars : by him as priests , they have approximation to the holy place : there they have a share and participation in all the sacrifices that are offered upon , or by him . . he is the candlestick of this house . the making , fashioning , and use of the candlestick , in the holy place of the tabernacle , you have exod. . &c. it was one of the most glorious utensils of that frame : made of pure and beaten gold , with much variety of works , knops , flowres and lamps . the use of it was to bear out light , for all the worship of god in that most holy place . the tabernacle was made close , without any window : it was not to receive light from without : it had all its own light from within . it is true , this candlestick with its . lamps , did secundarily represent the churches of christ , which hold out his light among themselves , and unto others , revel. . last : the seven candlesticks thou sawest are the seven churches : therefore solomon made ten candlesticks of pure gold , . kings . . to set out yet further the increase & multiplying of the churches of god . upon this account also , the two witnesses are said to be two candlesticks , rev. . . and , the two anointed ones that stand before the god of the whole earth , zech. . . whence that in the revelation is taken , there is mention indeed of two anointed ones , but of one candlestick : the holy ghost plainly intimating , that though the churches and witnesses of christ are also candlesticks in a second sense , yet there is one eminent candlestick which hath light originally in it self , which also it communicates unto all others . and this is that which is mentioned in zech. . which hath the two olive trees , or the two anointed churches of jews and gentiles , standing by it , receiving light from it , to communicate to others : they empty the golden oyle out of themselves , which they receive from the candlestick . for this candlestick hath seven lamps , v. . which lamps that burn before the throne , are the seven spirits of god , rev. . . seven spirits that is , the perfection and compleatnesse of the spirit of god , in all his graces and operations . now who hath these seven spirits ? even he who received not the spirit by measure , joh. . . being the stone upon which are the seven eyes , zech. . . he alone then is this candlestick , and all the light which this house hath , it is from him . there are two wayes whereby jesus christ makes out light to this house . . by way of doctrinall revelation : . of reall communication . . he alone discovers light to all the stones of this building . no man hath seen god at any time : the onely begotten son which is in the bosome of the father , he hath declared him joh . . no saving discovery of god , of his nature , his will , his love , but what is by christ . the moon and starres give light , but it is only what they receive from the sun . the prophets and apostles , held out light , but it was all received from him . they spake by the spirit of christ that was in them i have received of the lord that which i have delivered unto you , cor. . . the same apostle curses every one that shall bring in any other light into this house , be they angels or men , gal. . . ▪ christ alone fully knowes the minde of god , as being alwayes in the bosome of his father , joh : . . yea he knowes it to the uttermost , being one with his father , joh. : . and he is willing to reveal it , for even for this end came he into the world , that he might bear witnesse to the truth . and he had ability enough to do it , for in him were hid all treasure of wisdome and knowledge , col. . . he alone is the author of all light to this his holy habitation . many attempts have been to set up light in this house , and not from christ . some would kindle their traditions or the doctrine of this house : some their prudentials for the government of it : some their ceremonials for the worship of it : all candles in the sun . shall men think to compasle themselves with sparks , and walk in the light of the fire which themselves have kindled , in the face of the sun of righteousnes ? shall not such men ly down in sorrow ? beloved , take heed of such ignes fatui , foolish misguiding fires . . by way of reall communication , he is the true light which lightneth everyman , joh. . . every one that hath any spirituall light really communicated to him , hath it from christ . it is part of his work to recover sight to the blind , luke . . and therfore he adviseth the church of laodicea to come to him for eye salve , that she might see , revel. . . at his coming , sion shines forth , isa . . because his light ariseth upon her , v. . the former doctrinall teaching of it self w●ll not suffice . that light may shine in darknes , and the darknes not comprehend it , joh. . . all the light : the sun can give , will not make a blind man see . there must be a visive faculty within , as well as light without : the stones of this building are by nature all blind ▪ yea darkned , yea darknesse it self . if the lord christ do not by the mighty efficacy of his spirit create a visive power within them , as well as reveal the will of his father to them , they will never spiritually discern the things of god . the naturall man discerneth not the things of god , nor indeed can do , . cor. . it is true , men by the help of common gifts , with the use of the former doctrinall revelation , may attain to such a knowledge of the mind of god , as may in a sense be called illumination , heb. . . far may they go much may they do , by this light . they may teach others , and be cast away themselves : they may dispute for truth , yea dye for truth , and all this while have but the first common anointing , see nothing clearly , but , menwalking like trees . a spiritual insight into the mind of god , is not to be obtained , without an almighty act of the spirit of christ , creating a new power of life , and light upon the soul . some indeed think that they have this seeing power in themselves . do but shew them outwaraly what is to be seen , and let them alone for the discerning of it . well then , let them alone , if ever they are stones of this living house , i am deceived . thou that art so , know whence is all thy light : and if thou art any thing in the dark , draw nigh to the candlestick , from whence all light is : thence must thy light come , yea and thence it shall come : the secrets of the lord shall make their abode with thee . and this is the fourfold relation wherein the lord christ stands unto this house , as it is a spirituall building . in respect of state and condition , jesus christ stands in a fivefold relation to this house : which i shall unfold in order . . he is the owner of it . he cals it his . upon this rock will i build my church , math. moses was faithfull in all &c. but christ as a son over his own house , whose house are we , heb. . , . and that you may see that he doth not owne it as his , without good right and title , know that in the great oeconomie of grace , jesus christ hath a threefold right and title to this house . . of inheritance , he is by his father appointed heir of all things , heb. . . by inheritance he obtains this excellent name , to be lord of this house . god sends him to the vineyard as the heir , after his servants were refused : and he hath an engagement from his father , that he shal injoy his whole inheritance upon demand , psal. . . for the father appointed , in the fulnesse of time , to gather together all these things in christ , both which are in heaven , and which are in earth in him , eph. . . so that as christ is the first begotten of the father , heb. . . and the first born of every creature , col. . . the right of heirship is his . but this will not do : for . when he should come to take possession of this house , he findes that it is morgaged , and that a great debt lyes upon it , which he must pay to the uttermost farthing , if ever he intend to have it . to the former title , there must also be added a right of furchase . he must purchase this house , and pay a great price for it . and what is this price ? what is required of him ? no lesse then his dearest blood , acts . . yea he must make his soul an offering for sin ; and charge himself with the whole debt , all the curse and punishment , which this house had in part actually contracted upon it self , and wholly deserved . he must put his shoulders under the burden due to it , and his back to the stripes prepared for it . a hard task . but jesus christ being the heir , the right of redemption belonged unto him . it was not for his honour that it should lye unredeemed . full well he knew that if he did it not , the whole creation was too beggarly to make this purchase . 't is true , that nature of ours , which he assumed to pay that by , which he never took , was startled for a while , and would have deprecated this grievous price , crying out , if it be possible let this cup passe from me : but he recollects himself and sayes , i am content to do thy will o god : and so , through the eternall spirit offered himself up into god for a ransome . he likes the house , and will have it to dwel in what ever it cost him . here ( saith he ) shall be my habitation and my dwelling for ever , psal. . know you not ( saith the apostle ) that you are the temple of the spirit of christ ? well , and how come we so to be ? you are bought with a price , . cor . . they who affirm that he also thus purchased the unclean styes of the divel , wot not what they say . . unto purchase , he must also adde conquest . an unjust usurper had taken possession of this house , and kept it in bondage : sathan had seized on it , and brought it , through the wrath of god , under his power . he then must be conquered , that the lord christ may have compleat possession of his own house . for this purpose ( then ) was the son of god made manifest , that he might destr●y the works of the devil , . joh. . and how doth he do it ? . he overpowers him , and destroves him , in that , through death he destroyed him that had the power of death , that is , the divel , heb. . . . he spoyled him having overcome him , he bund the strong man , and then spoyled his goods , math . . all that darknesse , unbelief , sin , and hardnesse , that he had stuffed this house withall , christ spoyles them , and scatters them all away . . to make his conquest compleat , he triumphs over his enemy , and like a mighty conquerour makes an open shew of him to his everlasting shame , col. . . having spoyled principalities and powers , he made a shew of them openly , triumphing over them in his crosse : and by this means strengthens his title to his inheritance . i m●ght also farther insist on the donation of his father , and the actual possession he takes of it by his spirit , but these are sufficient , to prove this house to be christs . i shall take some observations hence . . is this the house of christ ? is he the owner of it ? let men take heed how they spoyl it for themselves . the psalmist makes this a great argument in his pleading against opposers , that they came into the lords inheritance , psal. . . the title of christs purchase was not then so clearely known , as that of his inheritance , and therefore they of old pleaded chiefly by that title . now he hath proclaimed to all , his other titles also : the whole right he has to this house , to his saints . who then shall meddle with it and go free ? amongst men , every one with all his might will defend his own possession . and shall we think that the lord christ will suffer his to be spoiled at an easie rate ? shall not men pay dear for their encroachment ? how hath he in our dayes frustrated all attempts for the persecution of his ? touch not ( saith he ) mine anointed . men may upon various pretences claim this priviledge , to such a land , nation , or faction ; it will in the end appeare to be theirs and only theirs , who are living stones of this house : doggs may scramble for their bread , but shall not injoy it : it is christ in this house that will make every stone of it a burdensome stone : he hath done it , that men may learn {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . do not think it will excuse thee to say , thou wast mistaken . . is christ the owner of this house , let the order and disposall of it , be left to himself . men are apt to be tampering with his house and houshold . they will be so kind and carefull , as to say out their wisedome and prudence about it : thus and thus shall it be , these are parts and members of it . christ is exceeding jealous of his honour in this particular : he cannot bear it , that men pretending to his glory , should think him so wanting in love , or wisedome , towards his own , as not exactly to dispose of all things that concern the reiglement thereof . men would not be so dealt withall in their own houses , as they deal with christ in his . we have all wisedome enough ( as we suppose ) to order our own houses : only , the wisedome and love of the father , leaves his to the discretion of others : these thoughts are not from above . . hath christ taken his own house to himself upon so many titles , let not men put those buildings on him for his , which are not so , which he holds not by these titles . go to a man that dwells in a stately palace of his own , show him a hog sty , tell him , this is your house , here you dwell , this is yours ; can you put a greate indignity on him ? no , sayes the man , that is not mine , i dwell in yonder sumptuous palace . and shal we deal thus with the lord jesus ? he hathbought & adorned his own house : a glorious house it is i ●now men shall hold out to him , a sty of swine , a den of unclean beasts , a ruinous heap , whereof the far greatest part are dead stones , and tell him , this is his church , his house , will it notexceedingly provoke him ? will he bear such a reproach ? nay , he will reject such tenders , to their ruine . . jesus christ is the builder of this house . this man is counted worthy of more honour then moses , inasmuch as he that buildeth the house , hath more honour then the house ▪ heb. . . i ( saith he ) will build my church , math. . . this is not a fabrick for any workman but christ . it is true , there are others imployed under him : and some so excellent , that they may be said to be w●se master-builders , . cor. . . but yet all the efficacy of their labour in this building is not from themselves , but meerly from him , by whom they are imployed . except the lord build this house , they labour in vain that go about to build it . now this house receives a two fold building . . spirituall , of all the stones thereof into one mysticall house : of this i chiefly treat . . ecclesiasticall , of some particular stones into severall tabernacles , which are usefull partitions in the great mysticall house , called assemblyes , and dwelling places of mount sion : both these it hath from christ alone . . for the first . if all the most skilfull workmen in the world should go to the pit of nature , by their own strength to hew out stones for this building , they will never with all their skill and diligence , lay one stone upon it . there is life required to those stones , which none can give but christ ▪ the father hath given into his hand alone , to give life eternall to whom he will , joh. . . he alone can turn stones into children of abraham . to him is committed all dispensation of quickning power . he brings us from the dust of death , and no man hath quickned his own soul . with spiritual power , all spirituall life is vested in christ . if dead stones live , it must be , by hearing the voyce of the son of god . christ's building of his mysticall house , is his giving life unto dead stones , or rather , being life unto them . of those who will attempt to build themselves , and draw a principle of spirituall life , from the broken cisterns of nature , i shall speak afterwards . for the second , or the communion of living stones one with another , and all with christ , in the order and worship appointed by the gospel , so becoming assemblies , and dwelling places of mount sion , this also is of him . this is for his outward solemn worship : and he would never allow , that the will of any creature , should be the measure of his honour . he sets up the candlesticks , and holds the starres in his hand . look to the institution of this building , it is from christ : look for directions about this building , it is wholly from him . from him , his word , his spirit , is the institution , direction , and perfection of it : from hence now take some observations . . is christ the builder of this house ? can hee alone ●it us for this building ? can he alone , and that by his almighty power put li●e into dead stones , that they may grow up to bee a holy and living habitation unto him ? what then becomes of that famous workman freewill , and a power of believing in our selves , do not they work effectually in this temple ? as it was in salomons temple , there was neither axe , nor hammer , nor any tool of iron heard în it , all the while it was in building . . kings . . so in this spi●●●ual house , that iron tool of freewill , is not once heard : it comes not nigh the work , christ doth all alone . he gives life to whom he pleases . shall a dead wil● be thought to have a quickning , life-giving power in it ? shall a spirit of life be spun out of the bowels of nature ? is it the will of man , or the will of god that drawes men unto christ ? and is it spirit or flesh that unites us to him ? where then is this workman employed that makes all this noyse in the world ? even there where men cry , go to , let us build a city and a tower whose top may reach to heaven ? gen amongst those who would build a babel , a tower of their own to get to heaven by . the lord comes down and scatters all their under-takings . this workman never placed stone in the house of christ . nay , it is like the foolish woman , that pu●s down her house with both her hands . what free grace sets up , that freewill strives to demolish . . see hence a great mistake of many poor creatures , who would fain be stones in this house : what course take they ? they hew and square themselves , strive to cut off this and that rubbish , which ( as they suppose ) alone hinders them from being fitted to this building . they pare themselves with vows , promises , resolutions and engagements , beautifie themselves with duties and services : and then with many perplexing feares present themselves to the building : never knowing whether they are admitted or no . all this while , the great master builder stands by , scarsely dealt withal . what now is the issue of such attempts ? what they build one day , fals down in another . when they have oftentimes in their own thoughts , brought the building to such a passe , as that they are ready to think , it will be well with them , now surely they shal have a share & interest in this living & glorious house , when all on the suddain they fal again to the ground : their hopes wither , and they suppose themselves in the worlds rubbish again . there is no end of this alternation . would now this poor soul see where its great defect lyes ? it hath not applyed it self aright to the only builder . wouldest thou be a stone in this fabrick , lay thy self before the lord jesus : say to him , that thou art in thy self altogether unfit for the great building he hath in hand , tha thou hast often attempted to put thy self upon it , but all in vain : now lord jesus , do thou take me into thine own hand : if thou castest me away , i cannot complain : i must justifie thee in all thy ways : but thou callest things that are not , as though they were . thou turnest dead stones into children of abraham : oh turn my dead , into a living stone . fear not , he will in no wise cast thee out . the vanity of men attempting to mixe their power and wisedome in the heaping up tabernacles for christ , might be hence discovered , but i forbear . . jesus christ is the great watchman or keeper of this house . there are indeed other watchmen , and that of god's own appointment for the use of this house . son of man , i have set thee a watchman , ezek. . . i have set watchmen upon thy walls , isa . , . which in a speciall manner are the pastors of the churches , they watch , heb. . . as the priests and levits heretofore kept the watch of the lord : it cannot be denyed , but that many who have taken upon them to be these watchmen , have watched onely for their own advantage , have been very dogs , yea dumb dogs , the very worst of dogs , isa. . . yea they have been , and oftentimes are under various pretences , great smiters and wounders of the spouse of christ , cant . but yet were they never so good and true to their trusts , they were never able all to watch and keep this house , had it not another watchman . except the lord keep the city , these watchmen watch in vain , psal. . . he that keepeth israel , who doth neither slumber nor sleep , must keep this house , or it will be destroyed . christ then is that holy one , and that watcher that came down from heaven , and commanded to cut down the tree and the branches , dan. . , . nebuchadnezzar and his great power , for medling with this house . now christ watcheth this house for two ends . . to see what it wants , . cor. . . the eyes of the lord run to and fro , throughout the whole earth , to shew himself strong in its behalf . he looks down from heaven to behold them that fear him , psal. . he is that stone upon which are seven eyes zech. . . a sufficiency , in perfection of wisedome , inspection , and government for the good of his house . and those seven eyes of his run to and fro through the whole earth , for this very purpose , zech. . . he takes notice of the state and condition of his people , to eye them in all their distresses , and to give them timely and suitable deliverance . they may call every spring of their refreshment , beer la●ai-roi . . to see that the son of violence draw not nigh unto it , and if he do , to require it at his hands , to make him eat his own flesh , and drink his own blood , that he may learn to devour no more . observe then , . whence it is that this house which seems so often to be nigh to destruction , is yet preserved from ruine . ofttimes it is brought into a condition , that all that look on say , now it is gone for ever : but still it recovers and gets up again . the lord christ he looks on all the while : he knowes how far things may proceed for tryall . when it comes to that passe , that if pressures and troubles should continue , the house would be over born indeed , then he puts in , rebukes the windes and waves , and makes all things still again . like a father who looks upon his childe in a difficult and dangerous businesse , knowes that he can relieve him when he pleases , but would willingly see him try his strength and cunning , lets him alone , untill perhaps the childe thinks himself quite lost , and wonders his father doth not help him : but when the condition comes to be such , that without help he will be lost indeed , instantly the father puts in his hand and saves him . so deales the lord iesus with his house , lets it oftentimes strive and wrestle with great oppositions , to draw out and exercise all the graces thereof : but yet all this while he looketh on , and when danger is nigh indeed , he is not far off . . let all the enemies of the church know , that there is one , who hath an eye overthem in all their counsels and under-takings . whilst they are digging deep , he looks on , and laughs them to scorn . how perplexed was the king of syria , when he found that the prophet was acquainted with all his designes , and made them known to the king of israel . it cannot but be a matter of perplexity to the enemies of this house , when they shall finde that the great friend and protector thereof , is continually present in all their advisoes . let them not wonder at their birthlesse under-takings , the eye of christ is still uupon them . . let the saints see their priviledge , who ever they are , in what condition soever , the eye of christ is upon them . he watches over them for good , and knowes their soules in adversity . when no eye sees them , he looks on them , they cannot be cast out of his care , nor hid from his sight . there are many poor souls , who goe heavily all the day long ; that mourn in their spirits unknown , unregarded , unpitted : the eye of christ is on them for good continually : they cannot be thrown out of his watchfull care . . christ is the in dweller of this house , he hath not built it , and framed it , for no use . it is for an habitation for himself . he hath chosen zion , he hath desired it for ●●s habitation this is my rest ( saith he ) here will i dwell , psal. . , . this house i●built up , to be an habitation unto him , ephes. . . he is the king of saints , and this house is his court . it is true for his human nature , the hevens must receive him untill the time of the restitution of all things , acts. . . but yet , he dwelleth in this house three ways . . by his spirit , christ dwels in this house , and every stone of it , by his spirit know you not that christ is in you except you be reprobates . cor . christ in you that is , the spirit of christ ; christ by his spirit . so the holy ghost expounds it , rom. . . if the spirit of god dwell in you , which : v . is if christ be in you : christ and his spirit , as to indwelling are all one : for he dwels in us by his spirit . the love of god is shed in abroad in our hearts by the holy ghost that is given unto us , rom. . . there is not only the love of god , a grace of the spirit shed abroad in us , but there is also the holy spirit giuen unto us . this is fully asserted , rom. . . the spirit of him that raysed up jesus , dwels in you : as also , tim. . . keep the good thing committed to thee , by the holy ghost that dwelleth in us , hence the saints are said to be temples of the holy ghost . jesus christ doth not build temples , merely for graces , created graces , he dwels in them himself , he dwels in them by his spirit . and this is a glorious priviledge of this house , that jesus christ in a misticall and wounderfull manner should dwell in it , and every stone of it . hereby all beleivers become to be not one personall but ) one misticall christ . c●r . . . however we are distanced , in respect of his human nature , yet mistically we are one , one body , one mistical christ , because we have one spirit , dweling in us and him . if a man were never so tall , so that his head should reach the sterres , and his freet stand upon the ground , yet having but one soul , he is but one man still . though christ in his human nature be exceedingly distanced from us , yet there being one and the same spirit in him and us , wee are one mysticall christ . yet abserve , . though christ be united unto the persons of the saints , by the indwelling of the spirit , yet the saints have not that which is called personal vnion , with him nor with the spirit personal vnion is , by a person of the deity , assuming the nature of man , into one personallty with it self , that having of it sown no personall subsistance . things are here clean otherwise : christ doth not assume the saints into a personall subsistance with himself , but dwels in their persons by his spirit . . that the operations of the indwelling spirit of christ , and all his manifestations are voluntary . he worketh as he will , & revealeth what he wil : 〈◊〉 where he dwells . he doth not work in us naturally but voluntarily , unto what proportion he pleaseth : therefore though he dwel equally in all saints , in respect of truth and reality , yet he doth not in respect of working and eficacy . . by his graces . christ dwelleth in this house and in all the stones thereof by his graces . he dwells in our hearts by faith , ephes. . . he dwells in us by his word in all wisdome , col. . . all the graces we are made partakers of , we receive from his fulnesse , and by them , he inhabits , in us . they are indeed the ornaments of the living stones of this house , to make them meet and fit for such an indweller as the lord christ . christ will not dwell in a soule , whose mind is darknesse , his will stubbornesse , and his affections carnall and sensuall . he puts light , and life , and love , upon the soule , that it may be meet for him to dwell in : christ dwels in all the world by his power , and presence , but he dwels only in his saints , by his spirit , and grace . . by his ordinances . where two or three of his are assembled together , there is he in the middest of them . the ordinances of christ , are the great ornaments of his kingly court : by them he is glorious in all the assemblies of mount sion . some would faine cast out this indwelling of christ from among his saints : in due time he will throughly rebuke them : some againe would thrust him out into the world : but he will make men know , that his ordinances are given unto his : it is true the benefit of some of them , extends to the world , but the right and enjoyment of them , that , is the priviledge of his saints : thus christ dwels in his house : hence observe , . the intimacy of the lord jesus with his saint , and the delight he takes in them : hedwelleth with them , he dwelleth in them . he takes them to the nearest vnion with himself possible . he in them , they in him , that they may be one . he hath made many an admirable change with us . he took our sin , and gives us his righteousnesse ; he took our nature , and gives us his spirit . neither is it a bare indwelling , neither : he thereby holds with us all acts of the cho●sest communion . if ( saith he ) any man haere my voice , and open to me , i will come to him : and what then ? i will sup with him , and he shall sup with me , revel. . . , i will sup with him . i will delight and satisfie my self with him . jesus christ takes abundance of delight and contentment in the hearts of his saints . when they are faithfull , when they are fruitfull , he is marvellously refreshed with it . hence is that prayer of the spouse , awake o north winde and come thou south , blow upon my garden , that the savour of my spices may flow out , let my boloved come and eat of his spices , can. . . she would have the spices , the graces she hath received , breathed on by a fresh gale of the spirit , that they might yeeld a sweet savour . and why so ? that her beloved may have something for his entertainment , that hee may come and sup , and eat of his pleasant fruits . a poor soul , that hath received christ , hath not any desire so fervent , as that it may have something for the entertainment of him : that he who filled it when it was hungry , may not ( as it were ) be sent away empty . and the lord jesus is exceedingly taken with those refreshments . the king is held in his galleries , cant. . . hee is detained , yea bound with delight , he knowes not how to passe away . therefore he rests in his love , zeph. . . hee is exceedingly satiated in the delight he takes in his saints : neither is this all , that when christ comes he will sup with us ( though this we a great deal , o what are we that we should entertain our lord ▪ but also , the saints sup with him . he provides choyce refreshments for them also . when christ comes in unto us , he will entertaine a soul bounteously . he provides love for us . when the spirit of christ , is bestowed on us , he sheads abroad the love of god in our hearts , rom. . . he sheeds it abroad , powers it out abundantly . friends , love is a choyce danty . he that knows it not is a stranger to all spirituall banquets : it is a choyce dish in the feast of fatt things , that christ prepareth : he povides righteousnesse and peace and joy in the holy ghost for us . that his kingdome , rom. . and , this kingdome of his , is within us . of such precious things as these doth christ provide a supper for them , with whomhe dwells . it christ be in you , more or lesse , you shall not want this entertainment . we are indeed sometimes like made guests , that when meat is set one the table , cast it all downe , without tasting a morsell . when christ hath prepared sweet and precious dantyes for us , we cast them on the ground . we throw away our peace , our joy , by folly and unbeli●fe ; but this makes not the truth of god of none effect . doth christ dwell in us by his spirit , should we not be carefull , least we grieve that spirit of his ? the spirit of christ is very tender . did the saints continually consider this , that christ dwells in them , that he is grieved , and troubled , at all their unbeliefe , unruly passions , worldy desires , foolish imaginations , surely they could not but be much more watchfulover themselves , then generally they are . he is refreshed when we walk with him , and hold fellowship with him to turn aside from him , to hold fellowship with world or flesh , this grives him , and burdens him . oh grive not the spirit of god whereby you are sealed to the day of redemption . and let me tell you , if you doe , though he will not utterly depart from you , nor take his kindnes away for ever more ▪ yet he will do that that shall make your heartake , your joynts tremble , and break all your bones in peices : for , he will depart from you , as to all sense of his presence : that you shal have neither joy , nor comfort , nor peace . he will hide his face , and make you believe ( as we say ) that he is gone utterly from you . and this he will doe , not for a day or a night or so , but for a great while together . you shall goe to seeke him , and you shall not find him . yea beg , and cry , and have no answer : now all the world for one smile from christ , for one impression of his presence upon my heart , and all in vain . when the spirit of christ was thus departed from david upon his miscarriage , as to the sense and joy of it : how doth he cry out , make me to hear the voyce of joy and gladnesse , that the bones which thou hast broken may rejoyce , psal. . . if thou valuest the presence of christ at no greater rate , but to jeopard it upon every occasion ▪ thou mayst haply go without the comfort of it all thy dayes . examine your selves , is it not so with some of you ? have you not lost the sense of the presence of christ by your folly and uneven walking ? perhaps you value it not much , but go on as sampson with his hair cut , and think to do as at other times : but if the philistines set upon thee , it will be sorrow and trouble . in every assault thou wilt finde thy self a lost man . sooner or later it will bee bitternesse to thee . . he will depart , as to the efficacie of his working in thee , and leave thee so weak , that thou shalt not be able to walk with god . his spirit is a spirit of grace and supplications . he will so with-draw it , that thou shalt find thy heart in a poor condition , as to those things . to be cold in prayer , dead in hearing , enstranged from meditation , sleight in all dutyes , this shall be thy portion . a frame that a tender soul would tremble to think of . ah! how many poor creatures are come to this state in these dayes , by their neglect and contempt of christ dwelling in them , they have lost their sirst love , their first life , their graces are ready to dy , and their whole soules asleep , in a heartlesse , lifelesse , zealelesse frame . they shall be saved , but yet as through fire . . he will depart as to assurance of what is to come , as well as to a sense of what is present . it is the indwelling spirit of christ that gives assurance : here by are we sealed to the day of redemption . he beareth witnesse with our spi●its , that we are the children of god . upon our grieving him , he will withdraw as to this also . we shall be beweldred , and in the dark , not knowing what will become of our souls to eternity . for it christ by his spirit do not speak peace , who shall ? . doth he dwell in us by his grace ? . let us first know whence all graces are , that in a want , or weaknesse of them , we may know whither to go for a supply . of his fulnesse we receive , & grace for grace . all supplyes of graces are from christ . lord , encrease our faith , say the apostles : not only faith originally is from him , but all increases of it also . i believe , help thou my unbelief , sayes the poor man . we wrestle and struggle with a little grace , a little faith , a little love , a little joy , and are cont●nted if wee can keep our heeds above water , that we be not quite sunk and lost . how sweet would it be with us , if upon a serious consideration from whence all these graces flow , that we would apply our selves to draw out fafther degrees and heightenings of them , whereby he might dwell more plentifully in us , and wee might alwayes converse with him in his gracious train of attendants . how this may be done in particular , is not my businesse now to shew . . learn to tender the graces of christ , as those which hold out his presence to us . let us tender them in our own hearts , and prize them in whomsoever they are . they are pledges o● the indwelling of christ . certainly if men valued christ , they would more value his graces . many pretend to love him , to honour him , yea with peter to be ready to dy with him , or for him : but what evil surmizes have they of the graces of christ appearing in others : how do they cal them , hypocrisie , humor , folly , pride , singularity , with other terms of a later invention . i cannot so easily believe , that any one can love the lord jesus , and hate the appearances of him in others . where is any thing of christ , there is also christ . . jesus christ is the great avenger of this house , and of all the injuries or wrongs that are done unto it . all ( saith he ) that devour israel shall offend , jerem. . . he will not hold him guiltlesse that rises up against it ▪ see isa. . , , ; . he takes upon him the avenging of his house , as his own proper work . shall he not avenge his elect ? he will do it speedily : see also isa. . , , , , . how dreadfull is hee in the execution of his revenging judgements against the enemies thereof . so also is he described revel. . , , . he hath promised to make the stones of this house heavy stones , they shall burden all that touch them , zech . . he comes forth of the myrtle trees in the bottom ( his lowly people , in a low condition ) with the red horse following him , zech. . . upon this account he ●●arfully b●oke the old roman pagan empire , revel. . , , , , . and will as fearfully destroy the antichristian roman power , with all its adherents , revel. . , . sooner or later he will call to an account every instrument of persecution in the world . hence he is said to be a lyon in the behalf of this house , that treads down all before him , mic. . . jacob sayes of him in judah , he is a lyon , as an old lyon , who shall rouse him up ? gen. . . suppose-any do rouse him up , how then ? he will not ly down , untill he eat of the prey , and drink the blood of the slain , numb. . . many poor creatures have by their opposition to his house ▪ roused up this lyon , and what hath been the issue ? what attempts have been to cause him to ly down aga●n : all in vain : if he be once roused up , he will not couch down , until he eat and drink the blood of the slain . but suppose great opposition be made unto him , will he not give over ? not at all : as a lyon that cometh upon his prey , if a multitude of shepheards be called forth against him , he will not be afraid at their voyce , nor abase himself at their noyse , isa. . . in brief , sooner or later , temporally or eternally , he will avenge all the injuries , and destroy all , the enemies of his holy dwelling , . thess. . , , , , . and these are some of the relations wherein the lord christ stands unto this house of god , being made thereby unto it , beauty and glory , comelinesse and excellency . the carrying on of this building by the union of all the stones thereof ●o the foundation , and their cementing one to another , by faith , love , and order , i shall not now treat of : nor of the following points of the text . the generall uses of what hath bin said , are three , the heads whereof i shall name . . see the eminent priviledge of them which are indeed stones of this house , which is living , strong , and glorious , which is so neerly related to the lord christ : there is more of duty , dignity , and safety in this thing , then can easily be expressed . to do service unto christ , as his , to have the honor of being his , and to be safe guarded as his are great priviledges : let them who have any sense of these things , further draw out these particulars , from what hath been spoken . . learn hence the vanity of resting upon outward church priviledges , if we are not withall , interested in this spiritual estate where men are living stones indeed , they ly in beauty and order in the assemblies : where they are otherwise , where assemblyes are made up of dead rubbish , and yet cry , the house of the lord , the house of the lord , the lord jesus abhorres those assemblies , he stands not in these relations unto them . . see hence the ruine of persecution , that hath appeared in the world in various forms . it hath put on all manner of colours and pretences , and prevailed with all sorts of persons at one time or other to close with it : what hath been the issue ? what is like to be ? the house indeed hath been battered sometimes , but they who have come against it , have been broken all to pieces . shall the residue of men , who under new pretences , or old ones new painted , drive on the same designe , shall they prosper ? thou , o lord jesus , in thine anger , wilt cut them off . the lord open the eyes o● the sons of men , that they may not hope any more to separate between christ , and his saints , between whom there are so many everlasting relations . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . finis : phronēma tou pneumatou, or, the grace and duty of being spiritually-minded declared and practically improved / by john owen ... owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) phronēma tou pneumatou, or, the grace and duty of being spiritually-minded declared and practically improved / by john owen ... owen, john, - . [ ], [i.e. ] p. printed by j.g. for nathaniel ponder ..., london : . first three words of title in greek characters. running title reads: of spiritual-mindedness. numerous errors in paging. reproduction of original in the huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng spiritual life. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - andrew kuster sampled and proofread - andrew kuster text and markup reviewed and edited - pfs batch review (qc) and xml conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the grace and duty of being spiritually-minded , declared and practically improved by john owen d. d. rom . . . to be spiritually-minded is life and peace . colos. . . set your affections on things above . london , printed by j. g. for nathaniel ponder , at the sign of the peacock , in the poultry , near the church , . the preface . i think it necessary to give the reader a brief account of the nature and design of the plain ensuing discourse , which may both direct him in the reading , and be some kind of apology for my self in the publishing of it . he may therefore know , that the thoughts here communicated , were originally private meditations for my own use , in a season wherein i was every way unable to do any thing for the edification of others , and far from expectation that ever i should be so able any more in this world. receiving , as i thought , some benefit and satisfaction in the exercise of my own meditations therein , when god was graciously pleased to restore a little strength unto me , i insisted on the same subject , in the instruction of a private congregation ; and this i did , partly out of a sense of the advantage i had received my self by being conversant in them and partly from an apprehension , that the duties directed and pressed unto , in the whole discourse , were seasonable from all sorts of present circumstances , to be declared and urged on the minds and consciences of professors . for leaving others unto the choice of their own methods and designs , i acknowledge that these are the two things whereby i regulate my work in the whole course of my ministry . to impart those truths of whose power i hope i have had in some measure , a real experience , and to press those duties which present occasions , temptations , and other circumstances do render necessary to be attended unto in a peculiar manner , are the things which i would principally apply my self unto in the work of teaching others . for as in the work of the ministry , in general , the whole councel of god concerning the salvation of the church by jesus christ is to be declared ; so in particular , we are not to fight uncertainly as men beating the air , nor shoot our arrows at random , without a certain scope and design . knowledge of the flock whereof we are overseers , with a due consideration of their wants , their graces , their temptations , their light , their strength , and weakness , are required herein . and when in pursuance of that design , the preparation of the word to be dispensed , proceeds from zeal to the glory of god , and compassion unto the souls of men ; when it is delivered with the demonstration of a due reverence unto god whose word it is , and of authority towards them unto whom it is dispensed , with a deep sense of that great account which both they that preach , and they that hear the word preached , must shortly give , before the judgment seat of christ ; there may the a comfortable expectation of a blessed issue of the whole work. but my present design is only to declare in particular , the reasons why i judg'd the preaching and publishing of this small and plain discourse concening the grace and duty of being spiritually minded not to be altogether unseasonable at this time , in the present circumstances of of most christians . and the first thing which i would observe unto this end is , the present importunity of the world to impose itself on the minds of men ; and the various wayes of insinuation whereby it posesseth and filleth them . if it attain hereunto , if it can fill the minds , the thoughts and affections of men with it self , it will in some , fortify the soul against faith and obedience , and in others , weaken all grace , and endanger eternal ruin. for if we love the world the love of the father is not in us ; and when the world fills our thoughts , it will entangle our affections . and first , the present state of all publick affaires in it , with an apprehended concernment of private persons therein , continually exerciseth the thoughts of many , and is almost the only subject of their mutual converse . for the world is at present in a mighty hurry , and being in many places cast off from all foundations of stedfastness , it makes the mindes of men giddy with its revolutions , or disorderly in the expectations of them . thoughts about these things are both allowable and unavoydable , if they take not the mind out of its own power , by their multiplicity , vehemency , and urgency , untill it be unframed as unto spiritual things , retaining neither room nor time for their entertainment . hence men walk and talke , as if the world were all , when comparatively it is nothing . and when men come with their warmed affections reeking with thoughts of these things unto the performance of , or attendance unto any spiritual duty , it is very difficult for them , if not impossible to stir up any grace unto a due and vigourous exercise . unless this plausible advantage which the world hath obtained of insinuating it self and its occasions into the mindes of men , so as to fill them and possesse them , be watched against , and obviated , so far , at least , as that it may not transform the mind into its own image and likeness this grace of being spiritually-minded which is life and peace cannot be attained nor kept unto it's due exercise . nor can we be , any of us , delivered from this snare , at this season , without a watchful endeavour to keep and preserve our minds in the constant contemplation of things spiritual and heavenly , proceeding from the prevalent adherence of our affections unto them , as will appear in the ensuing discourse . again there are so great and pregnant evidences of the prevalency of an earthly worldly frame of spirit , in many who make profession of religion , that it is high time they were call'd unto a due consideration , how unanswerable they are therein , unto the power and spirituallity of that religion which they do profess . there is no way whereby such a frame may be evinced to prevaile in many ; yea in the generallity of such professiors , that is not manifest unto all . in their habits , attires and vestments , in their usual converse and mispence of time , in their over liberal entertainment of themselves and others unto the borders of excess , and sundry other things of an a like nature , there is in many , such a conformity unto the world ( a thing severely forbidden ) that it is hard to make a distinction between them . and these things do manifest such a predominancy of carnal affections in the minds of men , as whatever may be pretended unto the contrary , is inconsistent with spiritual peace . to call men off from this evil frame of heart and minde , to discover the sin and danger of it , to direct them unto the wayes and meanes whereby it may be effected , to supply their thoughts and affections with better objects , to discover and presse that excercise of them which is indispensiblely required of all believers , if they design life and peace , is , some part of the work of the ensuing discourse . it may be it will be judged but a weak attempt as unto the attaining of that end . but it cannot be denyed to have these two advantages ; first that it is seasonable ; and secondly that it is sincerely intended . and if it have this only successe , that it may occasion others who have more ability and opportunity then i have , to bring in their assistance for an opposition unto the vehement and importunate insinuations of the world in these things , to have an entertainment in the minds of professors , this labour will not be lost. but things are come to that pass amongst us , that unless a more than ordinary vigorous exercise of the ministry of the word , with other meanes appointed unto the same end be ingag'd in , to recall professors , unto that strict mortification , that sincerity of conversation , that seperation from the ways of the world , that heavenly mindedness , that delight in the contemplation of spiritual things , which the gospel and the whole nature of christian religion do require , we shall loose the glory of our profession , and leave it very uncertain what will be our eternal condition . the same may be spoken concerning love of the world as unto the advantages and emoluments which men trust to attain unto themselves thereby . this is that wi●h renders men earthly minded , and most remote from having their conversations above . in the pursuit of this corrupt affection do many professors of religion , grow withering , useless , sapless , giving no evidence that the love of god abideth in them . on these and many other accounts , do many , christians evidence themselves to be strangers from spiritual mindedness , from a life of meditation and holy contemplation on things above ; yet unless we are found in these things in some good measure no grace will thrive or flourish in us ; no duty will be rightly performed by us , no condition sanctified or improved , nor are we prepar'd , in a due manner , or made meet for the inheritance of the saints in light. wherfore as was said , to direct and provoke men , unto that which is the only remedy of all these evils which alone is the meanes of giving them a view , into , and a fore tast of eternal glory ; especially unto such who are in my own condition , namely in a very neer approach unto a departure out of this world , is the design and scope of the ensuing discourse ; wi●h is recommended unto the grace of god for the benefit of the reader . rom . viii . . — but to be spiritually minded is life and peace . chap. i. the words of the text explained . the expression in our translation sounds differently from that in the original . to be spiritually minded , say we . in the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as that in the former part of the verse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which we render to be carnally minded . in the margin we read , the minding of the flesh and the minding of the spirit . and there is great variety in the rendring of the words in all translations both ancient and modern . prudentia , sapientia , intelligentia , mens , cogitatio , discretio , id quod spiritus sapit ; the wisdom , the vnderstanding , the mind , the thought or contrivance , the discretion of the spirit , that which the spirit savoureth , are used to express it . all our english translations from tindals the first of them , have constantly used , to be spiritually minded . neither do i know any words whereby the emphasis of the original , considering the design of the apostle in the place can be better expressed . but the meaning of the holy ghost in them must be further enquired into . in the whole verse there are two entire propositions containing a double antithesis , the one in their subjects , the other in their predicates . and this opposition is the highest and greatest that is beneath eternal blessedness , and eternal ruine . the opposite subjects , are the minding of the flesh , and the minding of the spirit ; or the being carnally minded , and spiritually minded . and these two , do constitute two states of mankind , unto the one of which every individual person in the world doth belong . and it is of the highest concernment unto the souls of men , to know whetherof them they appertain unto . as unto the qualities expressed by the flesh and the spirit , there may be a mixture of them in the same persons at the same time ; there is so in all that are regenerate . for in them the flesh lusteth against the spirit , and the spirit lusteth against the flesh , and these are contrary , gal. . . thus different contrary actings in the same subject constitute not distinct states ▪ but where either of them is predominant or hath a prevalent rule in the soul , there it makes a different state. this distinction of states , the apostle expresseth v. . but ye are not in the fesh , but in the spirit . some are in the flesh ; and cannot please god , v. . they are after the flesh , v. . they walk after the flesh , v. . they live after the flesh , v. . this is one state. others are in the spirit , v. . after the spirit , v. . walk after the spirit , v. . this is the other state. the first sort are carnally minded , the other are spiritually minded . unto one of these doth every living man belong , he is under the ruling conduct of the flesh or of the spirit ; there is no middle state ; though there are different degrees in each of these as to good and evil. the difference between these two states is great , and the distance in a manner infinite , because an eternity in blessedness or misery doth depend upon it . and this at present is evidenced by the different fruits and effects of the principles and their operations which constitute these different states ; which is expressed in the opposition that is between the predicates of the proposition ; for the minding of the flesh is death ; but the minding of the spirit is life and peace . i. to be carnally minded is death . death as it is absolutely poenal , is either spiritual or eternal . the first of these it is formally , the other meritoriously . it is formally death spiritual ; for they that are carnally minded , are dead in trespasses and sins , eph. . . for those who fulfill the desires of the flesh and of the mind , are by nature children of wrath , v. . are penally under the power of spiritual death . they are dead in sins and the uncircumcision of the flesh , col. . . and it is death eternal , meritoriously . for if ye live after the flesh ye shall dye , rom. . . as the wages of sin is death , chap. . . the reason why the apostle denounces so woful a doom , so dreadful a sentence on the carnal mind , he declares in the two next verses . for the carnal mind is enmity against god ; for it is not subject unto the law of god , nor indeed can be ; so then they that are in the flesh cannot please god. if it be thus with the carnal mind , it is no wonder that to be carnally minded is death ; it is not meet it should be any thing else . that which is enmity against god , is under the curse of god. in opposition hereunto it is affirmed , that to be spiritually minded , or the minding of the spirit , is life and peace . and these are the things which we are particularly to enquire into ; namely , what is this minding of the spirit ; and then how it is life and peace . . the spirit in this context is evidently used in a double sence , as is usual where both the holy spirit himself and his work on the souls of men , are related unto . ( . ) the person of the spirit of god himself , or the holy ghost is intended by it , v. . if so be that the spirit of god dwelleth in you . and so also v. . the spirit of him that raised up jesus from the dead . he is spoken of as the principal efficient cause of all the spiritual mercies and benefits here and afterwards insisted on . ( . ) it is used for the principle of spiritual life wrought in all that are regenerate by the holy ghost . for that which is born of the spirit is spirit , joh. . . it is most probable that the name spirit is here used in the latter sense , not for the spirit-himself , but for that which is born of the spirit , the principle of spiritual life in them that are born of god. for it is in its nature , actings , inclinations , and operations opposed unto the flesh , v. . , ; but the flesh here intended is that inherent corrupt principle of depraved nature , whence all evil actions do proceed , and wherewith the actions of all evil men are vitiated . the opposition between them is the same with that mentioned and declared by the apostle , gal. . , , &c. wherefore the spirit in this place is the holy vital principle of new obedience wrought in the souls of believers by the holy ghost , enabling them to live unto god. . unto this spirit there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascribed , which , as we have intimated , is translated with great variety . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the principal power and act of the mind . it is its light , wisdom , prudence , knowledge , understanding and discretion . it is not so with respect unto speculation , or ratiocination meerly ; which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is its power as it is practical , including the habitual frame and inclination of the affections also . it is its faculty to conceive of things with a delight in them and adherence unto them , from that suitableness which it finds in them unto all its affections . hence we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes to think , that is , to conceive and judge , rom. . . sometimes to set the affections , col. . . to have such an apprehension of things as to cleave unto them with our affections . sometimes to mind ; to mind earthly things , phil. . . which includeth that relish and savour which the mind finds in the things it is fixed on . no where doth it design a notional conception of things only ; but principally the engagement of the affections unto the things which the mind apprehends . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used , expresseth the actual exercise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the power of the mind before described . wherefore the minding of the spirit , is the actual exercise of the mind as renewed by the holy ghost , as furnished with a principle of spiritual life and light in its conception of spiritual things , and the setting of its affections on them , as finding that relish and savour in them , wherewith it is pleased and satisfied . and something we must yet further observe , to give light unto this description of the minding of the spirit as it is here spoken of . . it is not spoken of absolutely as unto what it is in it self , but with respect unto its power and prevalency in us ; significantly rendred , to be spiritually minded ; that is , to have the mind changed and renewed by a principle of spiritual life and light , so as to be continually acted and influenced thereby unto thoughts and meditations of spiritual things , from the affections cleaving unto them with delight and satisfaction . so on the contrary it is , when men mind earthly things . from a principle of love unto them , arising from their suitableness unto their corrupt affections , their thoughts , meditations and desires are continually engaged about them . wherefore , . three things may be distinguished in the great duty of being spiritually minded under which notion it is here recommended unto us . . the actual exercise of the mind in its thoughts , meditations and desires about things spiritual and heavenly . so is it expressed in the verse foregoing . they that are after the flesh , do mind the things of the flesh ; they think on them , their contrivances are about them , and their desires after them . but they that are after the spirit , the things of the spirit . they mind them by fixing their thoughts and meditations upon them . . the inclination , disposition and frame of the mind , in all its affections whereby it adheres and cleaves unto spiritual things . this minding of the spirit resides habitually in the affections . wherefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the spirit , or the mind as renewed and acted by a spiritual principle of light and life , is the exercise of its thoughts , meditations and desires on spiritual things , proceeding from the love and delight of its affections in them , and engagement unto them . . a complacency of mind from that gust , relish and savour which it finds in spiritual things , from their suitableness unto its constitution , inclinations and desires . there is a salt in spiritual things , whereby they are condited and made savoury unto a renewed mind ; though to others they are as the white of an egge , that hath no taste or savour in it . in this gust and relish lyes the sweetness and satisfaction of spiritual life . speculative notions about spiritual things , when they are alone are drye , sapless and barren . in this gust we taste by experience that god is gracious , and that the love of christ is better than wine , or whatever else hath the most grateful relish unto a sensual appetite . this is the proper foundation of the joy which is unspeakable and full of glory . all these things do concurr in the minding of the spirit , or to constitute any person spiritually minded . and although the foundation of the whole duty included in it , lyes in the affections , and their immediate adherence unto spiritual things , whence the thoughts and meditations of the mind about them do proceed , yet i shall treat of the distinct parts of this duty in the order layd down , beginning with the exercise of our thoughts and meditations about them . for they being the first genuine actings of the mind , according unto the prevalency of affections in it , they will make the best and most evident discovery of what nature the spring is from whence they do arise . and i shall not need to speak distinctly unto what is mentioned in the third place , concerning the complacency of the mind in what its affections are fixed on , for it will fall in with sundry other things that are to be spoken unto . but before we do proceed , it is not amiss , as i suppose , to put a remark upon those important truths , which are directly contained in the words , proposed as the foundation of the present discourse . as , . to be spiritually minded is the great distinguishing character of true believers from all vnregenerate persons . as such , is it here asserted by the apostle . all those who are carnally minded , who are in the flesh , they are unregenerate , they are not born of god , they please him not , nor can do so , but must perish for ever . but those who are spiritually minded , are born of god , do live unto him , and shall come to the enjoyment of him . hereon depends the trial and determination of what state we do belong unto . . where any are spiritually minded , there and there alone is life and peace . what these are , wherein they do consist , what is their excellency and preheminence above all things in this world , how they are the effects and consequents of our being spiritually minded , shall be afterwards declared . there is neither of these considerations , but is sufficient to demonstrate of how great concernment unto us it is to be spiritually minded , and diligently to enquire whether we are so or no. it will therefore be no small advantage unto us , to have our souls and consciences alwayes affected with , and in due subjection unto the power of this truth ; namely , that to be spiritually minded is life and peace ; whence it will follow , that whatever we may think otherwise , if we are not so , we have neither of them , neither life nor peace . it will , i say , be of use unto us , if we are affected with the power of it . for many greatly deceive themselves in hearing the word . they admit of sacred truths in their understanding , and assent unto them ; but take not in the power of them on their consciences , nor strictly judge of their state and condition by them , which proves their ruine . for hereby they seem to themselves to believe , that whereof in truth they believe not one syllable as they ought . they hear it , they understand it in the notion of it , they assent unto it , at least they do not contradict it , yea they commend it oftentimes and approve of it . but yet they believe it not . for if they did , they would judge themselves by it , and reckon on it , that it will be with them at the last day , according as things are determined therein . or such persons are as the apostle james declares , like a man beholding his natural face in a glass ; for he beholdeth himself and goeth his ways , and straightway forgetteth what manner of man he was , jam. . , . there is a representation made of them , their state and condition unto them in the word ; they behold it , and conclude that it is even so with them , as the word doth declare . but immediately their minds are filled with other thoughts , acted by other affections , taken up with other occasions , and they forget in a moment the representation made of themselves and their condition . wherefore all that i have to offer on this subject will be utterly lost , unless a firm perswasion hereof be fixed on our minds , unless we are under the power of it , that to be spiritually minded is life and peace ; so that whatever our light and profession be , our knowledge or our duty , without this we have indeed no real interest in life and peace . these things being premised , i shall more practically open the nature of this duty , and what is required unto this frame of spirit . to be spiritually minded may be considered either as unto the nature and essence of it , or as unto its degrees ; for one may be so more than another , or the same person may be more so at one time than another . in the first way it is opposed unto being carnally minded , in the other unto being earthly minded . to be carnally minded is , as the apostle speaks , death , it is so every way ; and they who are so , are dead in trespasses and sins . this is opposed unto being spiritually minded as unto its nature or essence . where a man as unto the substance and being of the grace and duty intended is not spiritually minded , he is carnally minded , that is , under the power of death spiritual , and obnoxious unto death eternal . this is the principal foundation we proceed upon ; whence we demonstrate the indispensible necessity of the frame of mind enquired after . there are two ways wherein men are earthly-minded . the one is absolute , when the love of earthly things is wholly predominant in the mind . this is not formally and properly to be carnally minded , which is of a larger extent . the one denomination is from the root and principle , namely , the flesh ; the other from the object , or the things of the earth . the latter is a branch from the former , as its root . to be earthly minded , is an operation and effect of the carnal mind in one especial way and instance . and it is as exclusive of life and salvation as the carnal mind it self , phil. . . joh. . . this therefore is opposed unto the being of spiritual mindedness , no less than to be carnally minded , is . when there is in any a love of earthly things that is predominant , whence a person may be rightly denominated to be earthly minded , he is not nor can be spiritually minded at all ; he hath no interest in the frame of heart and spirit intended thereby . and thus it is evidently with the greatest part of them who are called christians in the world , let them pretend what they will to the contrary . again ; there is a being earthly-minded , which consists in an inordinate affection unto the things of this world. it is that which is sinful , which ought to be mortified , yet is it not absolutely inconsistent with the substance and being of the grace enquired after . some who are really and truely spiritually minded , yet may , for a time at least , be under such an inordinate affection unto , and care about earthly things , that if not absolutely , yet comparatively , as unto what they ought to be and might be , they may be justly said to be earthly minded . they are so in respect of those degrees in being spiritually minded , which they ought to aim at , and may attain unto . and where it is thus , this grace can never thrive or flourish , it can never advance unto any eminent degree . this is the zoar of many professors ; that little one wherein they would be spared . such an earthly-mindedness as is wholly inconsistent with being spiritually minded , as unto the state and condition which depends thereon , they would avoid . for this they know would be absolutely exclusive of life and peace ; they cannot but know that such a frame is as inconsistent with salvation , as living in the vilest sin that any man can contract the guilt of . there are more ways of spiritual and eternal death than one , as well as of natural . all that dye , have not the plague ; and all that perish eternally are not guilty of the same profligate sins . the covetous are excluded from the kingdom of god , no less severely than fornicators , idolaters , adulterers and thieves , cor. . , . but there is a degree in being earthly minded , which they suppose their interest , advantages , relations and occasions of life do call for , which they would be a little indulged in ; they may abide in such a frame without a disparagement of their profession . and the truth is , they have too many companions to fear an especial reflexion on themselves . the multitude of the guilty take away the sense and shame of the guilt . but besides , they hope well that it is not inconsistent absolutely with being spiritually minded ; only they cannot well deny but that it is contrary unto such degrees in that grace , such thriving in that duty , as is recommended unto them . they think well of others who are spiritually minded in an eminent degree . at least they do so as unto the thing it self in general ; for when they come unto particular instances of this or that man , for the most part , they esteem what is beyond their own measure to be little better than pretence . but in general to be spiritually minded in an eminent degree , they cannot but esteem it a thing excellent and desirable . but it is for them who are more at leasure than they are ; their circumstances and occasions require them to satisfie themselves with an inferior measure . to obviate such pretences i shall insist on nothing in the declaration of this duty and the necessity of it , but what is incumbent on all that believe , and without which they have no grounds to assure their conscience before god. and at present in general i shall say , whoever he be , who doth not sincerely aim at the highest degree of being spiritually minded , which the means he enjoyeth would lead him unto , and which the light he hath received doth call for ; who judgeth it necessary unto his present advantages , occasions and circumstances , to rest in such measures or degrees of it , as he cannot but know that they come short of what he ought to aim at , and so doth not endeavor after compleatness in the will of god herein , can have no satisfaction in his own mind , hath no unfailing grounds , whereon to believe that he hath any thing at all of the reality of this grace in him . such a person possibly may have life which accompanies the essence of this grace , but he cannot have peace which follows on its degree in a due improvement . and it is to be feared , that far the greatest number of them who satisfie themselves in this apprehension , willingly neglecting an endeavour after the further degrees of this grace , and growth in this duty , which their light or convictions , and the means they enjoy do suggest unto them , are indeed carnally minded , and every way obnoxious unto death . chap. ii. a particular account of the nature of this grace and duty of being spiritually minded . how it is stated in and evidenced by our thoughts . having stated the general concernments of that frame of mind which is here recommended unto us , we may proceed to enquire more particularly into the nature of it , according unto the description before given , in distinct propositions . and we shall carry on both these intentions together ; first , to shew , what it is , and wherein it doth consist ; and then how it doth evidence it self , so as that we may frame a right judgment whether it be in us or no. and we shall have no regard unto them , who either neglect or despise these things on any pretence whatever . for this is the word according unto which we shall all shortly be judged ; to be carnally minded is death ; but to be spiritually minded is life and peace . thoughts and meditations as proceeding from spiritual affections are the first things wherein this spiritual mindedness doth consist , and whereby it doth evidence it self . our thoughts are like the blossoms on a tree in the spring . you may see a tree in the spring all covered with blossoms that nothing else of it appears . multitudes of them fall off and come to nothing . oft-times where there are most blossoms there is least fruit . but yet there is no fruit , be it of what sort it will , good or bad , but it comes in and from some of those blossoms . the mind of man is covered with thoughts as a tree with blossoms . most of them fall off , vanish and come to nothing , end in vanity ; and sometimes where the mind doth most abound with them , there is the least fruit ; the sap of the mind is wasted and consumed in them . howbeit there is no fruit which actually we bring forth , be it good or bad , but it proceeds from some of these thoughts . wherefore ordinarily these give the best and surest measure of the frame of mens minds . as a man thinketh in his heart , so is he ; pro. . . in case of strong or violent temptations , the real frame of a mans heart is not to be judged by the multiplicity of thoughts about any object . for whether they are from satans suggestions , or from inward darkness , trouble and horror , they will impose such a continual sense of themselves on the mind , as shall engage all its thoughts about them . as when a man is in a storm at sea , the current of his thoughts runs quite another way , than when he is in safety about his occasions . but ordinarily voluntary thoughts are the best measure and indication of the frame of our minds . as the nature of the soil is judged by the grass which it brings forth ; so may the disposition of the heart by the predominancy of voluntary thoughts . they are the original acting of the soul ; the way whereby the heart puts forth and empties the treasure that is in it ; the waters that first rise and flow from the fountain . every mans heart is his treasury ; and the treasure that is in it , is either good or evil ; as our saviour tells us . there is a good and bad treasure of the heart ; but whatever a man hath , be it good or evil , there it is . this treasure is opening , emptying and spending it self continually , though it can never be exhausted . for it hath a fountain in nature or grace , which no expence can diminish ; yea it increaseth and getteth strength by it . the more you spend of the treasure of your hearts in any kind , the more will you abound in treasure of the same kind . whether it be good or evil , it grows by expence and exercise . and the principal way whereby it puts forth it self , is by the thoughts of the mind . if the heart be evil , they are for the most part vain , filthy , corrupt , wicked , foolish ; if it be under the power of a principle of grace , and so have a good treasure in it , it puts forth it self by thoughts suitable unto its nature , and compliant with its inclinations . wherefore , these thoughts give the best measure of the frame of our minds and hearts . i mean such as are voluntary , such as the mind of its own accord is apt for , inclines and ordinarily betakes it self unto . men may have a multitude of thoughts about the affairs of their callings and the occasions of life , which yet may give no due measure of the inward frame of their hearts . so men whose calling and work it is to study the scripture or the things revealed therein , and to preach them unto others ; cannot but have many thoughts about spiritual things ; and yet may be , and oftentimes are , most remote from being spiritually minded . they may be forced by their work and calling to think of them early and late , evening and morning ; and yet their minds be no way rendred or proved spiritual thereby . it were well if all of us who are preachers would diligently examine our selves herein . so is it with them who oblige themselves to read the scripture , it may be so many chapters every day ; notwithstanding the diligent performance of their task , they may be most remote from being spiritually minded . see ezek. . . but there is a certain track and course of thoughts that men ordinarily betake themselves unto , when not affected with present occasions . if these be vain , foolish , proud , ambitious , sensual or filthy , such is the mind and its frame . if they be holy , spiritual and heavenly , such may the frame of the mind be judged to be . but these things must be more fully explained . it is the great character and description of the frame of mens minds in an unregenerate condition , or before the renovation of their natures , that every imagination of the thoughts of their hearts are only evil continually , gen. . . they are continually coyning figments and imaginations in their hearts , stamping them into thoughts that are vain , foolish and wicked . all other thoughts in them are occasional ; these are the natural , genuine product of their hearts . hence the clearest and sometimes first discovery of the bottomless evil treasure of filth , folly and wickedness that is in the heart of man by nature , is from the innumerable multitude of evil imaginations , which are there coyned and thrust forth every day . so the wicked are said to be like the troubled sea when it cannot rest , whose waters cast up mire and dirt ; isa. . . there is a fulness of evil in their hearts , like that of water in the sea. this fulness is troubled or put into continual motion by their lusts and impetuous desires . hence the mire and dirt of evil thoughts are continually cast up in them . it is therefore evident that the predominancy of voluntary thoughts is the best and most sure indication of the inward frame and state of the mind . for if it be so on the one side as unto the carnal mind , it is so on the other as unto the spiritual . wherefore to be spiritually minded in the first place is , to have the course and stream of those thoughts which we ordinarily retreat unto , which we approve of as suited unto our affections , to be about spiritual things . therein consists the minding of the spirit . but because all men , unless horribly profligate , have thoughts about spiritual things , yet we know that all men are not spiritually minded , we must consider , what is required unto such thoughts , to render them a certain indication of the state of our minds . and there are these three things required hereunto . . that they be natural , arising from our selves , and not from outward occasions . the psalmist mentions the inward thoughts of men , psal. . . & . . but whereas all thoughts are the inward acts of the mind , it should seem that this expression makes no distinction of the especial kind of thoughts intended , from those of another sort . but the difference is not in the formal nature of them , but in the causes , springs and occasions . inward thoughts are such as arise meerly and solely from mens inward principles , dispositions and inclinations , that are not suggested or excited by any outward objects . such in wicked men are those actings of their lusts , whereby they entice and seduce themselves , jam. . . their lusts stir up thoughts leading and encouraging them to make provision for the flesh . these are their inward thoughts . of the same nature are those thoughts which are the minding of the spirit . they are the first natural egress and genuine acting of the habitual disposition of the mind and soul. thus in covetous men there are two sorts of thoughts , whereby their covetousness acts it self . first ; such as are occasioned by outward objects and opportunities . so it was with achan ; josh. . . when , saith he , i saw among the spoyls a goodly babylonish garment , and two hundred shekels of silver , and a wedge of gold , then i coveted them . his sight of them with an opportunity of possessing himself of them , excited covetous thoughts and desires in him . so is it with others every day , whose occasions call them to converse with the objects of their lusts. and some by such objects may be surprized into thoughts that their minds are not habitually inclined unto . and therefore when they are known , it is our duty to avoid them . but the same sort of persons have thoughts of this nature arising from themselves only , their own dispositions and inclinations , without any outward provocations . the vile person will speak villany , and his heart will work iniquity , isa. . . and this he doth as the liberal deviseth liberal things , v. . from his own disposition and inclination , he is contriving in his thoughts how to act according to them . so the vnclean person hath two sorts of thoughts with respect unto the satisfaction of his lusts. first , such as are occasioned in his mind by the external objects of it . hereunto stage-playes , revellings , dancings with the society of bold persons , persons of corrupt communication do contribute their wicked service . for the avoidance of this snare , job made a covenant with his eyes , chap. . . and our saviour gives that holy declaration of the evil of it , mat. . . but he hath an habitual spring of these thoughts in himself constantly enclining and disposing him thereunto . hence the apostle peter tells us that such persons have eyes full of an adulteress , that cannot cease from sin , ep. . . their own affections make them restless in their thoughts and contrivances about sin . so is it with them who are given to excess in wine or strong drink . they have pleasing thoughts raised in them from the object of their lust represented unto them . hence solomon gives that advice against the occasion of them . prov. . . but it is their own habitual disposition which carries them unto pleasing thoughts of the satisfaction of their lusts , which he describes , v. , . so is it in other cases . the thoughts of this latter sort , are mens inward thoughts ; and such must these be of spiritual things , whence we may be esteemed spiritually minded . psal. . . saith the psalmist , my heart is enditing a good matter ; i speak of the things which i have made touching the king. he was meditating on spiritual things , on the things of the person and kingdom of christ. hence his heart bubbled up ( as it is in the original ) a good matter . it is an allusion taken from a quick spring of living waters ; from its own life and fulness it bubbles up the water that runs and flows from it . so is it with these thoughts in them that are spiritually minded . there is a living fulness of spiritual things in their minds and affections , that springeth up into holy thoughts about them . from hence doth our saviour give us the great description of spiritual life . it is a well of living water springing up into everlasting life . joh. . . the spirit with his graces residing in the heart of a believer , are a well of living water . nor is it such a well as content with its own fulness doth not of its own accord without any instrument or pains in drawing send out its refreshing waters , as it is with most wells though of living water . for this is spoken by our saviour in answer and opposition unto that objection of the woman , upon this mention of giving living water , v. . sir , saith she , thou hast nothing to draw , and the well is deep , whence wilt thou have this water ; v. . true , saith he , such is the nature of this well and water , dead earthly things . they are of no use unless we have instruments , lines and buckets to draw withall . but the living water which i shall give is of another nature . it is not water to be kept in a pit or cistern without us , whence it must be drawn ; but it is within us ; and that not dead and useless , but continually springing up unto the use and refreshment of them that have it . for so is it with the principle of the new creature , of the new nature , the spirit and his graces in the hearts of them that do believe . it doth of it self and from it self , without any external influence on it , incline and dispose the whole soul unto spiritual actings that tend unto eternal life . such are the thoughts of them that are spiritually minded . they arise from the inward principle , inclination and disposition of the soul , are the bublings of this well of living water ; they are the mindings of the spirit . so our saviour describes them , matth. . . a good man out of the good treasure of the heart bringeth forth good things . first the man is good ; as he said before , make the tree good , or the fruit cannot be good , v. . he is made so by grace in the change and renovation of his nature ; for in our selves we are every way evil . this good man hath a treasure in his heart . so all men have ; as the next words are ; the evil man out of the evil treasure of the heart . and this is the great difference that is between men in this world . every man hath a treasure in his heart ; that is , a prevailing inexhaustible principle of all his actings and operations . but in some this treasure is good , in others it is evil. that is , the prevailing principle in the heart , which carries along with it its dispositions and inclinations , is in some good and gracious , in others it is evil . out of this good treasure , a good man bringeth forth good things . the first opening of it , the first bringing of it forth , is by these thoughts . the thoughts that arise out of the heart are of the same nature with the treasure that is in it . if the thoughts that naturally arise and spring up in us , are for the most part vain , foolish , sensual , earthly , selfish , such is the treasure that is in our hearts , and such are we . but where the thoughts that thus naturally proceed from the treasure that is in the heart , are spiritual and holy , it is an argument that we are spiritually minded . where it is not thus with our thoughts , they give no such evidence as that enquired after . men may have thoughts of spiritual things , and that many of them , and that frequently , which do not arise from this principle , but may be resolved into two other causes . ( . ) inward force ; ( . ) outward occasions . . inward force as it may be called . this is by convictions . convictions put a kind of a force upon the mind , or an impression that causeth it to act contrary unto its own habitual disposition and inclination . it is in the nature of water to descend . but apply an instrument unto it , that shall make a compression of it , and force it unto a vent , it will fly upwards vehemently , as if that were its natural motion . but so soon as the force of the impression ceaseth , it returns immediately unto its own proper tendency , descending towards its center . so is it with mens thoughts oft-times . they are earthly , their natural course and motion is downwards unto the earth and the things thereof . but when any efficacious conviction presseth on the mind , it forceth the egress of its thoughts upwards towards heavenly things . it will think much and frequently of them ; as if that were their proper motion and course . but so soon as the power of the conviction decayes or wears off , that the mind is no more sensible of its force and impression ; the thoughts of it return again unto their old course and track , as the water tends downwards . this state and frame is graphically described , psal. . , , . when he slew them , then they sought him , and they returned and enquired early after god. and they remembred that god was their rock , and the high god their redeemer . nevertheless they did but flatter him with their mouths , and they lyed unto him with their tongues ; for their heart was not right with him , neither were they stedfast in his covenant . men in troubles , dangers , sickness , fears of death , or under effectual conviction of sin from the preaching of the word , will endeavour to think and meditate on spiritual things . yea they will be greatly troubled that they cannot think of them more than they do , and esteem it their folly that they think of any thing else . but as freedom and deliverance do approach , so these thoughts decay and disappear . the mind will not be compelled to give place unto them any more . the prophet gives the reason of it , jer. . . can the aethiopian change his skin , or the leopard his spots , then may ye also do good , that are accustomed unto evil . they have had another haunt , been taught another course , the habit and inclination of the mind lyes another way , and they will no longer tend towards spiritual things , than an impression is on them from their convictions . and it is an argument of very mean attainments , of a low and weak degree in this frame of heart , or in our being spiritually minded , when our thoughts of spiritual things , do rise or fall according unto renewed occasional convictions . if when we are under rebukes from god in our persons or relations , in fears of death , and the like , and withall have some renewed convictions of sin , in commission , or omission of duties , and thereon do endeavour to be more spiritually minded in the constant exercise of our thoughts on spiritual things , which we fail in ; and these thoughts decay as our convictions in the causes of them , do wear off or are removed , we have attained a very low degree in this grace , if we have any interest in it at all . water that ariseth and floweth from a living spring runneth equally and constantly , unless it be obstructed or diverted by some violent opposition ; but that which is from thunder-showers , runs furiously for a season , but is quickly dryed up . so are those spiritual thoughts which arise from a prevalent internal principle of grace in the heart , they are even and constant , unless an interruption be put upon them for a season by temptations . but those which are excited by the thunder of convictions , however their streams may be filled for a season ; they quickly dry up and utterly decay . . such thoughts may arise in the minds of men not spiritually minded from outward means and occasions . such i intend as are indeed usefull , yea appointed of god for this end among others , that they may ingenerate and stir up holy thoughts and affections in us . but there is a difference in their use and operation . in some they excite the inward principle of the mind to act in holy thoughts according unto its own sanctified disposition and prevalent affections . this is their proper end and use. in others they occasionally suggest such thoughts unto the minds of men , which spring only from the notions of the things proposed unto them . with respect unto this end also , they are of singular use unto the souls of men , howbeit such thoughts do not prove men to be spiritually minded . where you till and manure your land , if it brings forth plentifull crops of corn , it is an evidence that the soil it self is good and fertile ; the dressing of it only gives occasion and advantage to put forth its own fruit-bearing vertue . but if in the tilling of land , you lay much dung upon it , and it brings forth here and there an handful where the dung lay ; you will say , the soil is barren , it brings forth nothing of it self . these means that we shall treat of , are as the tilling of a fruitful soil , which help it in bringing forth its fruit , by exciting its own vertue and power . they stir up holy affections unto holy thoughts and desires . but in others , whose hearts are barren , they only serve , as it were , some of them here and there , to stir up spiritual thoughts , which gives no evidence of a gracious heart or spirit . but because this is a matter of great importance , it shall be handled distinctly by it self . chap. iii. outward means and occasions of thoughts of such spiritual things , which do not prove men to be spiritually minded . preaching of the word . exercise of gifts . prayer . how we may know , whether our thoughts of spiritual things in prayer are truly spiritual thoughts , proving us to be spiritually minded . . such a means is the preaching of the word it self . it is observed concerning many in the gospel , that they heard it willingly , received it with joy , and did many things gladly , upon the preaching of it . and we see the same thing exemplified in multitudes every day . but none of these things can be without many thoughts in the minds of such persons , about the spiritual things of the word . for they are the effects of such thoughts , and being wrought in the minds of men , will produce more of the same nature . yet were they all hypocrites , concerning whom these things are spoken , and were never spiritually minded . the cause of this miscarriage is given us by our saviour , math. . , . he that receiveth the seed into stony places , the same is he that heareth the word , and anon receiveth it with joy ; yet hath he not root in himself , but dureth for a while . the good thoughts they have , proceed not from any principle in themselves . neither their affections nor their thoughts of these things , have any internal root whereon they should grow . so is it with many who live under the present dispensation of the gospel . they have thoughts of spiritual things continually suggested unto them ; and they do abide with them more or less according as they are affected . for i speak not of them who are either despisers of what they hear , or way-side hearers , who understand nothing of what they hear , and immediately lose all sense of it , all thoughts about it . but i speak of them who attend with some diligence , and receive the word with some joy. these insensibly grow in knowledge and understanding , and therefore cannot be without some thoughts of spiritual things . howbeit for the most part they are , as was said , but like unto waters that run after a shower of rain . they pour out themselves as if they proceeded from some strong living spring , whereas indeed they have none at all . when once the waters of the shower are spent their channel is dry , there is nothing in it but stones and dirt . when the doctrine of the word falls on such persons as showers of rain , it gives a course , sometimes greater sometimes less , unto their thoughts towards spiritual things . but they have not a well of water in them springing up into everlasting life . wherefore after a while their minds are dryed up from such thoughts ; nothing remains in them but earth , and that perhaps foul and dirty . it must be observed , that the best of men , the most holy and spiritually minded , may have , nay ought to have their thoughts of spiritual things excited , multiplyed , and confirmed by the preaching of the word . it is one end of its dispensation , one principal use of it in them by whom it is received . and it hath this effect two wayes . ( . ) as it is the spiritual food of the soul , whereby its principle of life and grace is maintained and strengthened . the more this is done , the more shall we thrive in being spiritually minded . ( . ) as it administreth occasion unto the exercise of grace . for proposing the proper object of faith , love , fear , trust , reverence unto the soul , it draws forth all those graces into exercise . wherefore , although the vigorous actings of spiritual thoughts be occasional from the word , be more under and after the preaching of it , than at other times , it is no more but what ariseth from the nature and use of the ordinance , by gods own appointment , nor is it any evidence that those with whom it is so , are not spiritually minded ; but on the contrary that they are . yet where men have no other thoughts of this matter but what are occasioned by the outward dispensation of the word , such thoughts do not prove them to be spiritually minded . their endeavours in them are like those of men in a dream . under some oppression of their spirits , their imagination fixeth on something or other , that is most earnestly to be desired or avoided . herein they seem to themselves to strive with all their might , to endeavour to goe , run or contend , but all in vain ; every thing fails them , and they are not relieved untill they are awaked . so such persons in impressions they receive from the word , seem to strive and contend in their thoughts and resolutions to comply with what is proposed unto them ; but their strength fails , they find no success , for want of a principle of spiritual life , and after a time give over their endeavours untill they are occasionally renewed again . now the thoughts which in the dispensation of the word do proceed from an inward principle of grace excited unto its due exercise , are distinguishable from them which are only occasionally suggested unto the mind by the word outwardly preached . for ( . ) they are especial actings of faith and love towards the things themselves that are preached . they belong unto our receiving the truth in the love thereof . and love respects the goodness of the things themselves , and not meerly the truth of the propositions wherein they are expressed . the other thoughts are only the sence of the mind as affected with light and truth , without any cordial love unto the things themselves . ( . ) they are accompanied with complacency of soul arising from love , experience , more or less , of the power of them , and their suitableness unto the new nature or principle of grace in them . for when our minds find that so indeed it is in us , as it is in the word ; that this is that which we would be more conformable unto ; it gives a secret complacency with satisfaction unto the soul. the other thoughts which are only occasional , have none of these concomitants or effects , but are dry and barren , unless it be in a few words or transient dicourse . ( . ) the former are means of spiritual growth . so some say the natural growth of vegetables is not by insensible motion , but by gusts and sensible eruptions of increase . these are both in spiritual growth , and the later consists much in those thoughts which the principle of the new nature is excited unto by the word in the latter . . the duty of prayer is another means of the like nature . one principal end of it is to excite , stir up , and draw forth the principle of grace , of faith and love in the heart , unto a due exercise in holy thoughts of god and spiritual things , with affections suitable unto them . those who design not this end in prayer , know not at all what it is to pray . now all sorts of persons have frequent occasion to joyn with others in prayer , and many are under the conviction that it is their own duty to pray every day , it may be in their families and otherwise . and it is hard to conceive how men can constantly joyn with others in prayer , much more how they can pray themselves , but that they must have thoughts of spiritual things every day ; howbeit it is possible that they may have no root , or living spring of them in themselves , but they are only occasional impressions on their minds from the outward performance of the duty . i shall give some instances of the grounds hereof , which on many reasons require our diligent consideration . spiritual thoughts may be raised in a person in his own duty , by the exercise of his gifts , when there is no acting of grace in them at all . for they lead and guide the mind unto such things as are the matter of prayer ; that is spiritual things . gifts are nothing but a spiritual improvement of our natural faculties or abilities . and a man cannot speak or utter any thing but what proceeds from his rational faculties by invention or memory , or both , managed in and by his thoughts , unless he speak by rote , and that which is not rational . what therefore proceeds from a mans rational faculty in and by the exercise of his gifts , that his thoughts must be exercised about . a man may read a long prayer that expresseth spiritual things , and yet never have one spiritual thought arise in his mind about them . for there is no exercise of any faculty of his mind required unto such reading , but only to attend unto the words that are to be read . this i say may be so , i do not say that it is always so , or that it must be so . but as was said in the exercise of gifts , it is impossible but there must be an exercise of reason , by invention , judgement , and memory ; and consequently thoughts of spiritual things . yet may they all be meerly occasional from the present external performance of the duty , without any living spring or exercise of grace . in such a course may men of tolerable gifts continue all their days , unto the satisfaction of themselves and others , deceiving both them and their own souls . this being evident from the scripture and experience , an enquiry may be made thereon , as unto our own concernment in these things ; especially of those who have received spiritual gifts of their own , and of them also in some degree , who usually enjoy the gifts of others in this duty . for it may be asked , how we shall know whether the thoughts which we have of spiritual things in and upon prayer do arise from gifts only , those of our own or other mens , giving occasion unto them , or are influenced from a living principle and spring of grace in our hearts . a case this is ( however by some it may be apprehended ) of great importance , and which would require much time fully to resolve . for there is nothing whereby the refined sort of hypocrites do more deceive themselves and others , nothing whereby some men do give themselves more countenance in an indulgence unto their lusts , than by this part of the form of godliness , when they deny the power thereof . and besides , it is that wherein the best of believers ought to keep a diligent watch over themselves ; in every particular instance of the performance of this duty . with respect hereunto in an especial manner are they to watch unto prayer . if they are at any time negligent herein , they may rest in a bare exercise of gifts , when on a due examination and trial , they have no evidence of the acting of grace in what they have done . i shall therefore with what brevity i can give a resolution unto this enquiry . and to this end observe , . it is an ancient complaint , that spiritual things are filled with great obscurity and difficulty ; and it is true . not that there is any such thing in themselves , for they all come forth from the father of lights , and are full of light , order beauty and wisdom . and light and order are the only means whereby any thing makes a discovery of it self . but the ground of all darkness and difficulty in these things lyes in our selves . we can more clearly and steadily see and behold the moon and the starres , than we can the sun when it shines in its greatest lustre . it is not because there is more light in the moon and starres than in the sun , but because the light of the sun is greater then our visive faculty can directly bear and behold . so we can more clearly discover the truth and distinct nature of things moral and natural , than we can of things that are heavenly and spiritual . see john . . not that there is more substance or reality in them , but because the ability of our understanding is more suited unto the comprehension of them . the other are above us . we know but in part , and our minds are liable to be hindred and disordered in their apprehension of things heavenly and spiritual , by ignorance , temptations , and prejudices of all sorts . in nothing more are men subject unto mistakes than in the application of things unto themselves , and a judgement of their interest in them . fear , self-love , with the prevalency of temptations and corruptions , do all engage their powers to darken the light of the mind and to pervert its judgement . in no case doth the deceitfulness of the heart , or of sin which is all one , more act it self . hence multitudes say peace to themselves , to whom god doth not speak peace ; and some who are children of light do yet walk in darkness . hence is that fervent prayer of the apostle for help in this case , ephes. . , , , . there is also a great similitude between temporary faith , and that which is saving and durable ; and between gifts and grace in their operations , which is that that is under present consideration . it is acknowledged therefore , that without the especial light and conduct of the spirit of god , no man can make such a judgement of his state and his actions , as shall be a stable foundation of giving glory to god , and of obtaining peace unto his own soul. and therefore the greatest part of mankind do constantly deceive themselves in these things . but ordinarily under this blessed conduct in the search of our selves and the concernments of our duty , we may come unto a satisfaction whether they are influenced by faith , and have grace exercised in them , especially this duty of prayer , or whether it derive from the power of our natural faculties , raised by light and spiritual gifts only ; and so whether our spiritual thoughts therein do spring from a vital principle of grace , or whether they come from occasional impressions on the mind , by the performance of the duty it self . if men are willing to deceive themselves , or to hide themselves from themselves , to walk with god at all per adventures , to leave all things at hazard , to put off all trials unto that at the last day , and so never call themselves unto an account as unto the nature of their duties in any particular instance , it is no wonder , if they neither do nor can make any distinction in this matter as unto the true nature of their thoughts in spiritual duties . two things are required hereunto . . that we impartially and severely examine and try the frames and actings of our minds in holy duties by the word of truth ; and thereon not be afraid to speak that plainly unto our souls which the word speaks unto us . this diligent search ought to respect our principles , aims , ends , actings , with the whole deportment of our souls in every duty . see cor. . . if a man receiveth much money , and look only on the outward form and superscription , when he supposeth that he hath great store of currant coin in gold and silver , he may have only heaps of lead or copper by him . but he that trades in it as the comfort and support of his natural life and condition , he will try what he receives both by the ballance and the touch-stone , as the occasion requires , especially if it be in a time when much adulterated coin is passant in the world. and if a man reckons on his duties by tale and number , he may be utterly deceived ; and be spiritually poor and a bankrupt , when he esteems himself rich , encreased in goods and wanting nothing . some duties may appearingly hold in the ballance as to weight , which will not hold it at the touch-stone as to worth. both means are to be used if we would not be mistaken in our accounts . thus god himself in the midst of a multitude of duties calls the people to try and examine themselves whether or no they are such as have faith and grace in them , and so like to have acceptance with him . isa. . , , , . . add we must unto our own diligent enquiry fervent prayers unto god , that he would search and try us ; as unto our sincerity , and discover unto us the true frame of our hearts . hereof we have an express example , psal. . , . search me , o god , and know my heart , try me and know my thoughts ; and see if there be any wicked way in me , and lead me in the way everlasting . this is the only way whereby we may have the spirit of god witnessing unto our sincerity , with our own spirits . there is need of calling in divine assistance in this matter , both from the importance of it , and from its difficulty ; god alone knowing fully and perfectly what is in the hearts of men . i no way doubt but that in the impartial use of these means , a man may come to assured satisfaction in his own mind , such as wherein he shall not be deceived , whether he doth animate and quicken his thoughts of spiritual things in duties with inward vital grace , or whether they are impressions on his mind , by the occasion of the duty . a duty this is of great importance and necessity , now hipocrisie hath made so great an in-rode on profession , and gifts have doflowred grace in its principal operations . no persons are in greater danger of walking at hazard with god , than those who live in the exercise of spiritual gifts in duties , unto their own satisfaction and others . for they may countenance themselves with an appearance of every thing that should be in them in reality and power , when there is nothing of it in them . and so it hath fallen out . we have seen many earnest in the exercise of this gift , who have turned vile and debauched apostates . some have been known to live in sin and an indulgence of their lusts , and yet to abide constant in their duties . isa. . . and we may hear prayers sometimes that openly discover themselves unto spiritual sense , to be the labour of the brain , by the help of gifts in memory and invention , without an evidence of any mixture of humility , reverence or godly fear ; without any acting of faith and love. they flow as wine , yet smell and taste of the unsavoury cask from whence they proceed . it is necessary therefore that we should put our selves on the severest trial , lest we should be found not to be spiritually minded in spiritual duties . gifts are gracious vouchsafements of christ to make grace useful unto our selves and others ; yea they may make them useful unto the grace of others , who have no grace in themselves . but as unto our own souls they are of no other advantage or benefit but to stir up grace unto its proper exercise ; and to be a vehicle to carry it on , in its proper use . if we do not always regard this in their exercise , we had better be without them . if instead hereof , they once begin to impose themselves practically upon us , so as that we rest in spiritual light acting our inventions , memories and judgements with a ready utterance , or such as it is , there is no form of prayer can be more prejudicial unto our souls . as wine if taken moderately and seasonably helps the stomach in digestion , and quickens the natural spirits , enabling the powers of nature unto their duty , is useful and helpful unto it , but if it be taken in excess , it doth not help nature but oppress it , and takes on it self to do what nature should be assisted unto , it fills mens carcasses with diseases as well as their souls with sin . so whilest spiritual gifts are used and employed only to excite , aid and assist grace in its operations , they are unutterably useful . but if they put themselves in the room thereof , to do all that grace should do ; they are hurtful and pernicious . we have need therefore to be very diligent in this enquiry , whether our spiritual thoughts , even in our prayers , be not rather occasioned from the duty , than spring from a gracious principle in our hearts , or are the actings of real saving grace . . where thoughts of spiritual things in prayer are occasional only in the way before described , such prayers will not be a means of spiritual growth unto the soul. they will not make the soul humble , holy , watchful and diligent in universal obedience . grace will not thrive under the greatest constancy in such duties . it is an astonishing thing to see how under frequency of prayer , and a seeming fervency therein , many of us are at a stand as to visible thriving in the fruits of grace ; and it is to be feared , without any encrease of strength in the root of it . gods hand is not shortned that he cannot save , nor his ear deafned that he cannot hear . he is the same as in the dayes of old , when our fathers cryed unto him and were delivered , when they trusted in him and were not confounded . jesus christ is the same yesterday , and to day , and for ever ; prayer is the same that it was , and shall lose nothing of its prevalency whilest , this world endureth . whence is it then that there is so much prayer amongst us , and so little success . i speak not with respect unto the outward dispensations of divine providence in afflictions or persecutions , wherein god always acts in a way of soveraignty , and oft-times gives the most useful answer unto our prayers by denying our requests . i intend , that only whereof the psalmist giveth us his experience . psal. . . in the day when i cryed , thou answeredst me , and strengthnedst me with strength in my soul. where prayers are effectual , they will bring in spiritual strength . but the prayers of many seem to be very spiritual , and to express all conceivable supplies of grace ; and they are persisted in with constancy . and god forbid we should judge them to be hypocritical and wholly insincere . yet is there a defect somewhere , which should be enquired after . for they are not so answered , as that they who pray them , are strengthned with strength in their souls . there is not that spiritual thriving , that growth in grace which might be expected to accompany such supplications . i know that a man may pray often , pray sincerely and frequently for an especial mercy , grace , or deliverance from a particular temptation ; and yet no spiritual supply of strength unto his own experience come in thereby . so paul prayed thrice for the removal of his temptation , and yet had the exercise of it continued . in such a case there may be no defect in prayer , and yet the grace in particular aimed at not be attained . for god hath other holy ends to accomplish hereby on the soul. but how persons should continue in prayer , in general , according to the mind of god , so far as can be outwardly discovered , and yet thrive not at all , as unto spiritual strength in their souls , is hard to be understood . and , which is yet more astonishable , men abide in the duty of prayer , and that in constancy , in their families , and otherwise , and yet live in known sins . whatever spiritual thoughts such men have in and by their prayers , they are not spiritually minded . shall we now say that all such persons are gross hypocrites ; such as know they do but mock god and man ; know that they have not desires nor aims after the things which they mention in their own prayers ; but do these things either for some corrupt end , or at best to satisfie their convictions ? could we thus resolve , the whole difficulty of the case were taken off . for such double minded men have no reason to think that they shall receive any thing of the lord , as james speaks , chap. . . indeed they do not . they never act faith with reference unto their own prayers . but it is not so with all of this sort . some judge themselves sincere , and in good earnest in their prayers , not without some hopes and expectations of success . i will not say of all such persons , that they are among the number of them concerning whom the wisdom of god says , because i called unto them , and they refused ; they shall call on me , but i will not answer , they shall seek me early , and shall not find me . prov. . , , , . and although we may say unto such persons in general , either leave your sinning , or leave your praying , from psal. . , . and that with respect unto present scandal , and certain miscarriage in the end if both be continued in ; yet in particular i would not advise any such person to leave off his praying untill he had left his sin. this were to advise a sick man to use no remedies untill he were well cured . who knows but that the holy spirit who works when and how he pleaseth , may take a time to animate these lifeless prayers , and make them a means of deliverance from the power of this sin. in the mean time the fault and guilt is wholly their own , who have effected a consistency between a way in sinning and a course in praying . and it ariseth from hence , that they have never laboured to fill up their requests with grace . what there hath been of earnestness or diligence in them , hath been from a force put upon them by their convictions and fears . for no man was ever absolutely prevail'd on by sin , who prayed for deliverance according to the mind of god. every praying man that perisheth was an hypocrite . the faithfulness of god in his promises will not allow us to judge otherwise . wherefore the thoughts that such persons have of spiritual things even in their duties , do not arise from within , nor are a natural emanation of the frames of their hearts and affections . . earnestness and appearing fervency in prayer , as unto the outward delivery of the words of it , yea though the mind be so affected as to contribute much thereunto , will not of themselves prove , that the thoughts of men therein do arise from an internal spring of grace . there is a fervency of spirit in prayer , that is one of the best properties of it , being an earnest acting of love , faith and desire . but there is a fervency wherewith the mind it self may be affected , that may arise from other causes . . it may do so from the ingagement of natural affections unto the object of their prayer , or the things prayed for . men may be mighty earnest and intent in their minds , in praying for a dear relation , or for deliverance from eminent troubles , or imminent dangers ; and yet all this fervour arise from the vehement actings of natural affections about the things prayed for , excited in an especial manner by the present duty . hence god calls the earnest cryes of some for temporal things , not a crying unto him , but an howling , hosea . . that is , the cry of hungry ravenous beasts , that would be satisfied . . sometimes it ariseth from the sharpness of convictions , which will make men even roar in their prayers for disquietment of heart . and this may be where there is no true grace as yet received , nor it may be ever will be so . for the perplexing work of convictions , goes before real conversion ; and as it produceth many other effects and changes in the mind , so it may do this of great fervency in vocal prayers , especially if it be accompanied with outward afflictions , pains or troubles . psal. . , . . oft-times the mind and affections are very little concerned in that fervour and earnestness which appear in the outward performance of the duty . but in the exercise of gifts and through their own utterance , men put their natural affections into such an agitation , as shall carry them out into a great vehemency in their expressions . it hath been so with sundry persons , who have been discovered to be rotten hypocrites , and have afterwards turned cursed apostates . wherefore all these things may be , where there is no gracious spring , or vital principle , acting it self from within in spiritual thoughts . some it may be will design an advantage by their conceptions unto the interest of prophaneness and scoffing . for if there may be these evils under the exercise of the gift of prayer , both in constancy and with fervency ; if there may be a total want of the exercise of all true grace with it and under it ; then it may be all that is pretended of this gift and its use , is but hypocrisie and talk. but i say , ( . ) it may be as well pretended , that because the sun shining on a dung-hill , doth occasion offensive and noisom steams , therefore all that is pretended of its influence on spices and flowers , causing them to give out their fragrancy , is utterly false . no man ever thought that spiritual gifts did change , or renew the minds and natures of men ; where they are alone they only help and assist unto the useful exercise of natural faculties and powers . and therefore where the heart is not savingly renewed , no gifts can stir up a saving exercise of faith. but where it is so , they are a means to cause the savour of it to flow forth . ( . ) be it so that there may be some evils found under the exercise of the gift of prayer , what remedy for them may be proposed ? is it that men should renounce their use of it , and betake themselves unto the reading of prayers only ? ( . ) the same may be said of all spiritual gifts whatever , for they are all of them liable unto abuse . and shall we reject all the powers of the world to come , the whole complexe of gospel gifts , for the commuication whereof the lord christ hath promised to continue his spirit with his church unto the end of the world , because by some they are abused ? ( . ) not only the same , but far greater evils may be found in and under the reading of prayers , which needs no further demonstration than what it gives of it self every day . ( . ) it is hard to understand , how any benefit at all can accrew unto any by this relief , when the advantages of the other way are evident . wherefore the enquiry remains , how we may know unto our own satisfaction , that the thoughts we have of spiritual things in the duty of prayer , are from internal fountain of grace , and so are an evidence that we are spiritually minded , whereunto all these things do tend . some few things i shall offer towards satisfaction herein . . i take it for granted on the evidence before given , that persons who have any spiritual light , and will diligently examine and try their own hearts , will be able to discern what real actings of faith , of love , and delight in god , there are in their duties ; and consequently what is the spring of their spiritual thoughts . in general we are assured , that he that believeth , hath the witness in himself . joh. . . sincere faith will be its own evidence . and where there are sincere actings of faith , they will evidence themselves , if we try all things impartially by the word . but if men do , as for the most part they do , content themselves with the performance of any duty , without an examination of their principles , frames and actings of grace in them , it is no wonder if they walk in all uncertainty . . when the soul finds a sweet spiritual complacency in and after its duties , it is an evidence that grace hath been acted in its spiritual thoughts and desires . jer. . the prophet receiveth a long gracious message from god , filled up with excellent promises and pathetical exhortations unto the church . the whole is as it were summ'd up in the close of it . ver. . for i have satiated the weary soul , and i have replenished every sorrowful soul. whereon the prophet adds , vpon this i awaked , and beheld , and my sleep was sweet unto me . god's gracious message had so composed his spirits , and freed his mind from trouble , as that he was at quiet repose in himself , like a man asleep . but after the end of it , he stirrs up himself unto a review and consideration of what had been spoken unto him : i awaked and beheld , or i stirred up my self , and considered what had been delivered unto me ; and saith he , my sleep was sweet unto me ; i found a gracious complacency in , and refreshment unto my soul , from what i had heard and received . so is it oft-times with a soul that hath had real communion with god in the duty of prayer . it finds it self both in it , and afterwards when it is awakened unto the consideration of it , spiritually refreshed , it is sweet unto him . this holy complacency , this rest and sweet repose of mind , is the foundation of the delight of believers in this duty . they do not pray only because it is their duty so to do , nor yet because they stand in need of it , so as that they cannot live without it , but they have delight in it ; and to keep them from it , is all one as to keep them from their daily food and refreshment . now we can have no delight in any thing but what we have found some sweetness , rest and complacency in . without any such experience we may do or use any thing , but cannot do it with delight . and it ariseth ( . ) from the approach that is made unto god therein . it is in its own nature an access unto god on a throne of grace . ephes. . . heb. . , . and when this access is animated by the actings of grace , the soul hath a spiritual experience of a nearness in that approach . now god is the fountain and center of all spiritual refreshment , rest and complacency : and in such an access unto him , there is a refreshing taste of them communicated unto the soul. psal. . , , . how excellent is thy loving kindness , o god! therefore the children of men put their trust under the shadow of thy wings . they shall be abundantly satisfied with the fatness of thy house : and thou shalt make them drink of the river of thy pleasures . for with thee is the fountain of life : in thy light we shall see light. god is proposed in the excellency of his loving kindness , which is comprehensive of his goodness , grace and mercy . and so is he also as the spring of life and light , all spiritual powers and joyes . those that believe , are described by their trust under the shadow of his wings . in his worship , the fatnesse of his house , they make their approaches unto him . and the fruit hereof is , that he makes them to drink of the river of his pleasures , the satisfying , refreshing streams of his grace and goodness ; they approach unto him as unto the fountain of life , so as to drink of that fountain , in renewed communications of life and grace ; and in the light of god , the light of his countenance , to see light , in satisfying joy. in these things doth consist , and from them doth arise that spiritual complacency which the souls of believers do find in their duties . ( . ) from the due exercise of faith , love and delight , the graces wherein the life of the new creature doth principally consist . there is a suitableness unto our natural constitution , and a secret complacency of our natures in the proper actings of life natural , for its own preservation and encrease . there is so in our spiritual constitution , in the proper actings of the powers of our spiritual life unto its preservation and encrease . these graces in their due exercise , do compose and refresh the mind , as those which are perfective of its state , which quell and cast out whatever troubles it . thence a blessed satisfaction and complacency befalls the soul. herein he that believeth hath the witness in himself . besides , faith and love are never really acted on christ , but they prepare and make meet the soul to receive communications of love and grace from him ; which it never faileth of , although it be not always sensible thereof . ( . ) from the testimony of conscience , bearing witness unto our sincerity , both in aims , ends and performances of the duty . hence a gracious repose of mind and great satisfactoriness doth ensue . if we have no experience of these things , it is evident that we walk at random in the best of our duties ; for they are among the principal things that we do or ought to pray for . and if we have not experience of the effects of our prayers in our hearts , we neither have advantage by them , nor give glory unto god in them . but yet here , as in most other spiritual things , one of the worst of vices is ready to impose it self in the room and place of the best of our graces . and this is , self-pleasing in the performance of the duty . this instead of a grace steeped in humility , as all true grace is , is a vile effect of spiritual pride , or the offering of a sacrifice unto our own net and drag . it is a glorying in the flesh ; for whatever of self any doth glory in , it is but flesh. when men have had enlargements in their expressions , and especially when they apprehend that others are satisfied or affected therewith , they are apt to have a secret self-pleasing in what they have done , which before they are aware turns into pride and a noxious elation of mind . the same may befall men in their most secret duties , performed outwardly by the aid of spiritual gifts . but this is most remote from and contrary unto that spiritual complacency in duty which we speak of , which yet it will pretend unto , untill it be diligently examined . the language of this spiritual complacency is , i will go in the strength of the lord god , i will make mention of thy righteousness , of thine only , psal. . . that of spiritual pride is ; god i thank thee that i have done thus and thus ; as it was expressed by the pharisee . that is in god alone , this is in self . that draws forth the savour of all graces : this immediately covereth and buries them all , if there be any in the s●ul . that fills the soul eminently with humility and self-abasement ; this with a lifting up of the mind , and proud self-conceit . that casts out all remembrance of what we have done our selves , retaining only a sence of what we have received from god , of the impressions of his love and grace . this blots out all remembrance of what we have freely received from god , and retains only what we have done our selves . wherever it is , there is no due sence either of the greatness or goodness of god. some it may be will say , that if it be so , they for their parts are cut off . they have no experience of any such spiritual rest and complacency in god in or after their prayers . at the best they begin them with tears and end them in sorrow ; and sometimes they know not what is become of them , but fear that god is not glorified by them , nor their own souls bettered . i answer , ( . ) there is great spiritual refreshment in that godly sorrow which is at work in our prayers . where the holy ghost is a spirit of grace and supplication he causeth mourning , and in that mourning there is joy. ( . ) the secret encouragement which we receive by praying , to adhere unto god constantly in prayer , ariseth from some experience of this holy complacency , though we have not a sensible evidence of it . ( . ) perhaps some of them who make this complaint , if they would awaken and consider , will find that their souls , at least sometimes , have been thus refreshed , and brought unto an holy rest in god. ( . ) then shall you know the lord , if you follow on to know him . abide in seeking after this complacency and satisfaction in god , and you shall attain it . . it is a sure evidence that our thoughts of spiritual things in our supplications are from an internal spring of grace , and are not meerly occasioned by the duty it self , when we find the daily fruit and advantage of them ; especially in the preservation of our souls in an holy , humble watchfull frame . innumerable are the advantages , benefits and effects of prayer ; which are commonly spoken unto . growth in grace and consolation is the substance of them . where there is continuance in prayer , there will be spiritual growth in some proportion . for men to be earnest in prayer and thriftless in grace , is a certain indication of prevalent corruptions , and want of being spiritually minded in prayer it self . if a man eats his daily food , let him eat never so much , or so often , if he be not nourished by it , his body is under the power of prevalent distempers . and so is his spiritual constitution , who thriveth not in the use of the food of the new creature . but that which i fix upon with respect unto the present enquiry , is the frame that it preserves the soul in . it will keep it humble and upon a diligent watch as unto it's dispositions and actings . he who prays as he ought , will endeavour to live as he prayes . this none can do who doth not with diligence keep his heart unto the things he hath prayed about . to pray earnestly and live carelesly , is to proclaim that a man is not spiritually minded in his prayer . hereby then we shall know what is the spring of those spiritual thoughts , which our minds are exercised withall in our supplications . if they are influenced unto a constant daily watch for the preservation of that frame of spirit , those dispositions and inclinations unto spiritual things which we pray for , they are from an internal spring of grace . if there be generally an unsuitableness in our minds unto what we seem to contend for in our prayers , the gift may be in exercise , but the grace is wanting . if a man be every day on the exchange , and there talketh diligently and earnestly about merchandize and the affairs of trade , but when he comes home thinks no more of them , because indeed he hath nothing to do , no interest in them , he may be a very poor man notwithstanding his pretences . and he may be spiritually very poor who is on occasions fervent in prayer , if when he retires unto himself , he is not carefull and diligent about the matter of it . . when spiritual affections and due preparation of heart unto the duty do excite and animate the gift of prayer , and not the gift make impressions on the affections , then are we spiritually minded therein . gifts are servants not rulers in the mind ; are bestowed on us to be serviceable unto grace , not to lead it , but to follow it , and to be ready with their assistance on its exercise . for the most part where they lead all , they are all alone . this is the natural order of these things . grace habitually inclineth and disposeth the heart unto this duty . providence and rule gives the occasions for its excercise ; sence of duty calls for preparation . grace coming into actual exercise , gifts come in with their assistance . if they lead all , all is out of order . it may be otherwise sometimes . a person indispos'd and lifeless , ingaging into prayer in a way of obedience , upon conviction of duty , may in and by the gift have his affections excited , and graces engaged unto its proper work. it may be so , i say ; but let men take heed how they trust unto this order and method . for where it is so , there may be little or nothing of the exercise of true grace in all their fervour and commotion of affections . but when the genuine actings of faith , love , holy reverence and gracious desires , do stir up the gift unto its exercise , calling in its assistance unto the expression of themselves ; then are the heart and mind in their proper order . . it is so when other duties of religion are equally regarded and attended unto with prayer it self . he , all whose religion lyes in prayer and hearing , hath none at all . god hath an equal respect unto all other duties , and so must we have also . so is it expressed as unto the instance of alms ; acts . . and james placeth all religion herein , because there is none without it ; jam. . . i shall not value his prayers at all , be he never so earnest and frequent in them , who gives not alms according to his ability . and this in an especial manner is required of us who are ministers ; that we be not like an hand set up in cross wayes , directing others which way to go , but staying behind it self . this digression about the rise and spring of spiritual thoughts in prayer , i judged not unnecessary , in such a time and season wherein we ought to be very jealous , lest gifts impose themselves in the room of grace , and be careful that they are employed only unto their proper end , which is to be serviceable unto grace in its exercise , and not otherwise . . there is another occasion of thoughts of spiritual things , when they do not spring from a living principle within , and so are no evidence of being spiritually minded . and this is the discourse of others . they that fear the lord will be speaking one to another , of the things wherein , his glory is concerned , mal. . . to declare the righteousness , the glory of god , is the delight of his saints . psal. . , , , , , . great is the lord , and greatly to be praised , and his greatness is unsearchable . one generation shall praise thy works to another , and shall declare thy mighty works . i will speak of the glorious honour of thy majesty , and of thy wondrous works . and men shall speak of the might of thy terrible acts ; and i will declare thy greatness . they shall abundantly utter the memory of thy great goodness , and shall sing of thy righteousness . the lord is gracious and full of compassion , slow to anger and of great mercy . and accordingly there are some who are ready on all occasions to be speaking or making mention of things divine , spiritual and holy , and it is to be wished that there were more of them . all the flagitious sins that the world is filled withall , are not a greater evidence of the degeneracy of christian religion , than this is , that it is grown unusual , yea a shame or scorn for men to speak together of the things of god. it was not so when religion was in its primitive power and glory ; nor is it so with them who really fear god , and are sensible of their duty . some i say there are who embrace all occasions of spiritual communication . those with whom they do converse , if they are not profligate , if they have any spiritual light , cannot but so far comply with what they say , as to think of the things spoken which are spiritual . oft times the track and course of mens thoughts , lye so out of the way , are so contrary unto such things , that they seem strange unto them , they give them no entertainment . you do but cross their way with such discourses , whereon they stand still a little and so pass on . even the countenances of some men will change hereon , and they betake themselves unto an unsatisfied silence , untill they can divert unto other things . some will make such replies of empty words , as shall evidence their hearts to be far enough estranged from the things proposed unto them . but with others , such occasional discourses will make such impressions on their minds , as to stir up present thoughts of spiritual things . but though frequent occasions hereof may be renewed , yet will such thoughts give no evidence that any man is spiritually minded . for they are not genuine , from an internal spring of grace . from these causes it is , that the thoughts of spiritual things are with many , as guests that come into an inn , and not like children that dwell in the house . they enter occasionally , and then there is a great stir about them , to provide meet entertainment for them . within a while they are disposed of , and so depart unto their own occasions , being neither lookt nor enquired after any more . things of another nature are attended unto ; new occasions bring in new guests for a season . children are owned in the house , are missed if they are out of the way , and have their daily provision constantly made for them . so is it with these occasional thoughts about spiritual things . by one means or other they enter into the mind , and there are entertained for a season . on a sudden they depart , and men hear of them no more . but those that are natural and genuine , arising from a living spring of grace in the heart , disposing the mind unto them , are as the children of the house ; they are expected in their places and at their seasons . if they are missing , they are enquired after . the heart calls it self unto an account whence it is that it hath been so long without them , and calls them over into its wonted converse with them . chap. iv. other evidences of thoughts about spiritual things , arising from an internal principle of grace , whereby they are an evidence of our being spiritually minded . the abounding of these thoughts , how far , and wherein such an evidence . ii. the second evidence that our thoughts of spiritual things do proceed from an internal fountain of sanctified light and affections , or that they are acts or fruits of our being spiritually minded , is , that they abound in us , that our minds are filled with them . we may say of them as the apostle doth of other graces ; if these things are in you and abound , you shall not be barren . it is well indeed , when our minds are like the land of egypt in the years of plenty , when it brought forth by handfulls ; when they flow from the well of living water in us with a full stream and current . but there is a measure of abounding , which is necessary to evidence our being spiritually minded in them . there is a double effect ascribed here unto this frame of spirit ; first life , and then peace . the nature and being of this grace depends on the former consideration of it , namely , its procedure from an internal principle of grace , the effect and consequence whereof is life . but that it is peace also , depends on this degree and measure of the actings of this part of it in our spiritual thoughts . and this we must consider . it is the character of all men in the state of depraved nature and apostasie from god , that every imagination of the thoughts of their hearts , is only evil continually , gen. . . all persons in that condition are not swearers , blasphemers , drunkards , adulterers , idolaters , or the like . these are the vices of particular persons , the effects of particular constitutions and temptations . but thus it is with them , all and every one of them , all the imaginations of the thoughts of their hearts are evil , and that continually . some as unto the matter of them , some as unto their end , all as unto their principle ; for out of the evil treasure of the heart can proceed nothing but what is evil . that infinite multitude of open sins which is in the world , doth give a clear prospect or representation of the nature and effects of our apostasie from god. but he that can consider the numberless number of thoughts which pass through the minds of every individual person every day , all evil , and that continually , he will have a farther comprehension of it . we can therefore have no greater evidence of a change in us from this state and condition , than a change wrought in the course of our thoughts . a relinquishment of this or that particular sin , is not an evidence of a translation from this state . for as was said , such particular sins proceed from particular lusts and temptations , and are not the immediate universal consequence of that depravation of nature which is equal in all . such alone is the vanity and wickedness of the thoughts and imaginations of the heart . a change herein is a blessed evidence of a change of state. he who is cured of a dropsie , is not immediately healthy , because he may have the prevailing seeds and matter of other diseases in him , and the next day die of a lethargy : but he who from a state of sickness , is restored in the temperature of the mass of blood and the animal spirits , and all the principles of life and health , unto a good crasis and temperature , his state of body is changed . the cure of a particular sin may leave behind it the seeds of eternal death , which they may quickly effect . but he who hath obtained a change in this character which belongs essentially unto the state of depraved nature , is spiritually recovered . and the more the stream of our thoughts is turned , the more our minds are filled with those of a contrary nature , the greater and more firm is our evidence of a translation out of that depraved state and condition . there is nothing so unaccountable as the multiplicity of thoughts of the minds of men . they fall from them like the leaves of trees , when they are shaken with the wind in autumn . to have all these thoughts , all the several figments of the heart , all the conceptions that are framed and agitated in the mind , to be evil and that continually , what an hell of horrour and confusion must it needs be ? a deliverance from this loathsom hateful state , is more to be valued than the whole world. without it neither life , nor peace , nor immortality , or glory , can ever be attained . the design of conviction is to put a stop unto these thoughts , to take off from their number , and thereby to lessen their guilt . it deserves not the name of conviction of sin , which respects only outward actions , and regards not the inward actings of the mind . and this alone will for a season make a great change in the thoughts , especially it will do so when assisted by superstition directing them unto other objects . these two in conjunction are the rise of all that devotional religion which is in the papacy . conviction labours to put some stop and bounds unto thoughts absolutely evil and corrupt ; and superstition suggests other objects for them , which they readily embrace ; but it is a vain attempt . the minds and hearts of men are continually minting and coining new thoughts and imaginations . the cogitative faculty is always at work . as the streams of a mighty river running into the ocean , so are the thoughts of a natural man , and through self they run into hell. it is a fond thing to set a damme before such a river , to curb its streams . for a little space there may be a stop made , but it will quickly break down all obstacles , or overflow all its bounds . there is no way to divert its course , but only by providing other channels for its waters , and turning them thereinto . the mighty stream of the evil thoughts of men will admit of no bounds or dammes to put a stop unto them . there are but two wayes of relief from them ; the one respecting their moral evil , the other their natural abundance . the first by throwing salt into the spring , as elisha cured the waters of jericho ; that is , to get the heart and mind seasoned with grace ; for the tree must be made good before the fruit will be so . the other is , to turn their streams into new chanels , putting new aims and ends upon them , fixing them on new objects ; so shall we abound in spiritual thoughts ; for abound in thoughts we shall whether we will or no. to this purpose is the advice of the apostle , ephes. . , . and be not drunk with wine wherein is excess , but he filled with the spirit , speaking to your selves in psalms and hymns and spiritual songs . when men are drunk with wine unto an excess , they make it quickly evident , what vain , foolish , ridiculous imaginations it filleth their minds withall . in opposition hereunto , the apostle adviseth believers to be filled with the spirit , to labour for such a participation of him as may fill their minds and hearts , as others fill themselves with wine . to what end , unto what purpose should they desire such a participation of him , to be so filled with him ? it is unto this end , namely , that he by his grace may fill them with holy spiritual thoughts , as on the contrary men drunk unto an excess , as filled with those that are foolish , vain and wicked . so the words of ver . . do declare , for he adviseth us to express our abounding thoughts , in such duties as will give an especial vent unto them . wherefore , when we are spiritually minded , we shall abound in spiritual thoughts , or thoughts of spiritual things . that we have such thoughts will not sufficiently evidence that we are so , unless we abound in them . and this leads us unto the principal enquiry on this head ; namely , what measure we ought to assign hereof , how we may know when we abound in spiritual thoughts , so as that they may be an evidence of our being spiritually minded . i answer in general , among other scriptures read over psal. . with understanding . consider therein what david expresseth of himself , as unto his constant delight in , and continual thoughts of the law of god , which was the only means of divine revelation at that season . try your selves by that pattern ; examine your selves whether you can truly speak the same words with him ; at least if not in the same degree of zeal , yet with the same sincerity of grace . you will say , that was david . it is not for us , it is not our duty to be like unto him , at least not to be equal with him . but as far as i know , we must be like him , if ever we intend to come to the place where he is . it will ruine our souls , if when we read in the scripture , how the saints of god express their experience in faith , love , delight in god and constant meditations on him , we grant that it was so with them , that they were good and holy men , but it is not necessary that it should be so with us . these things are not written in the scripture to shew what they were , but what we ought to be . all things concerning them were written for admonition ; cor. . . and if we have not the same delight in god as they had , the same spiritual mindedness in thoughts and meditations of heavenly things , we can have no evidence that we please god as they did , or shall go to that place whither they are gone . profession of the life of god passeth with many at a very low and easie rate . their thoughts are for the most part vain and earthly , their communication unsavoury , and sometimes corrupt , their lives at best uneven and uncertain , as unto the rule of obedience ; yet all is well , all is life and peace . the holy men of old , who obtained this testimany , that they pleased god , did not so walk before him . they meditated continually in the law ; thought of god in the night seasons ; spake of his ways , his works , his praise ; their whole delight was in him , and in all things they followed hard after him . it is the example of david in particular that i have proposed . and it is a promise of the grace to be administred by the gospel , that he who is feeble shall be as david , zech. . . and if we are not so in his being spiritually minded , it is to be feared we are not partakers of the promise . but that we may the better judge of our selves therein , i shall add some few rules unto this direction by example . . consider , what proportion your thoughts of spiritual things bears with those about other things . our principal interest and concern , as we profess , lyes in things spiritual , heavenly and eternal . is it not then a foolish thing to suppose that our thoughts about these things , should not hold some proportion with those about other things , nay that they should not exceed them ? no man is so vain in earthly things , as to pretend that his principal concern lyeth in that whereof he thinks very seldom in comparison of other things . it is not so with men in reference unto their families , their trades , their occasions of life . it is a truth not only consecrated by the testimony of him who is truth , but evident also in the light of reason , that where our treasure is there will our hearts be also . and the affections of our hearts do act themselves by the thoughts of our minds . wherefore , if our principal treasure be as we profess , in things spiritual and heavenly , and wo unto us if it be not so , on them will our affections and consequently our desires and thoughts be principally fixed . that we may the better examine our selves by this rule , we must consider of what sorts mens other thoughts are ; and as unto our present purpose , they may be reduced unto these heads . . there are such as are exercised about their callings and lawful occasions . these are numberless and endless ; especially among a sort of men who rise early and go to bed late , and eat the bread of carefulness , or are particularly industrious and diligent in their wayes . these thoughts men approve themselves in , and judge them their duty , as they are in their proper place and measure . but no heart can conceive the multitude of these thoughts , which partly in contrivances , partly in converse , are ingaged and spent about these things . and the more men are immersed in them , the more do themselves and others esteem them diligent and praise-worthy . and there are some who have neither necessity nor occasion to be ingaged much in the duties of any especial calling , who yet by their words and actions declare themselves , to be confined almost in their thoughts unto themselves , their relations , their children , and their self concerns , which though most of them are very impertinent , yet they justifie themselves in them . all sorts may do well to examine what proportion their thoughts of spiritual things do bear unto those of other things . i fear with most it will be found to be very small , with many next to none at all . what evidence then can they have that they are spiritually minded , that their principal interest lyes in things above ? it may be it will be asked , whether it be necessary that men should think as much and as often about things spiritual and heavenly , as they do about the lawful affairs of their callings . i say more , and more often , if we are what we profess our selves to be . generally it is the best sort of men , as to the things of god and man , who are busied in their callings , some of one sort , some of another . but even among the best of these , many will continually spend the strength of their minds and vigour of their spirits , about their affairs all the day long ; and , so they can pray in the morning and evening , with some thoughts sometimes of spiritual things occasionally administred , do suppose they acquit themselves very well . as if a man should pretend that his great design is , to prepare himself for a voyage unto a far country , where is his patrimony and his inheritance : but all his thoughts and contrivances are about some few trifles , which if indeed he intend his voyage he must leave behind him ; and of his main design he scarce thinketh at all . we all profess that we are bound for heaven , immortality , and glory : but is it any evidence we really design it , if all our thoughts are consumed about the trifles of this world , which we must leave behind us , and have only occasional thoughts of things above ? i shall elswhere shew , if god will , how men may be spiritually minded in their earthly affairs . if some relief may not be thence obtained , i cannot tell what to say or answer for them , whose thoughts of spiritual things do not hold proportion with , yea exceed them which they lay out about their callings . this whole rule is grounded on that of our saviour , math. . , , , . take no thought , saying , what shall we eat ? or what shall we drink ? or wherewith we shall be cloathed ? but seek first the kingdom of god and his righteousness , and all these things shall be added unto you . take therefore no thought for to morrow . when we have done all we can , when we have made the best of them we are able , all earthly things , as unto our interest in them , amount to no more , but what we eat , what we drink , and wherewith we are cloathed . about these things our saviour forbids us to take any thought , not absolutely , but with a double limitation . as first , that we take no such thought about them , as should carry along with it a disquietment of mind , through a distrust of the fatherly care and providence of god. this is the design of the context . secondly , no thought that for constancy and ingagement of spirit , should be like unto those which we ought to have about spiritual things . seek first the kingdom of god and his righteousness . let that be the chief and principal thing in your thoughts and consciences . we may therefore conclude , that at least they must hold an exceeding proportion with them . let a man industriously ingaged in the way of his calling , try himself by this rule every evening . let him consider what have been his thoughts about his earthly occasions , and what about spiritual things ; and thereon ask of himself whether he be spiritually minded or no. be not deceived ; as a man thinketh , so is he . and if we account it a strange thing , that our thoughts should be more exercised about spiritual things , than about the affairs of our callings , we must not think it strange if when we come to the trial , we cannot find that we have either life or peace . moreover it is known , how often when we are engaged in spiritual duties , other thoughts will interpose , and impose themselves on our minds . those which are about mens secular concernments will do so . the world will frequently make an inroad on the ways to heaven , to disturb the passengers and wayfaring men . there is nothing more frequently complained of , by such as are awake unto their duty , and sensible of their weakness . call to mind therefore , how often on the other hand spiritual thoughts do interpose , and as it were impose themselves on your minds , whilest you are engaged in your earthly affairs . sometimes , no doubt , but with all that are true believers it is so . or ever i was aware , saith the spouse , my soul made me as the chariots of amminadab , cant. . . grace in her own soul surprised her into a ready willing frame unto spiritual communion with christ , when she was intent on other occasions . but if these thoughts of heavenly things so arising in us , bear no proportion with the other sort , it is an evidence what frame and principle is predominant in us . . there are a multitude of thoughts in the minds of men , which are vain , useless , and altogether unprofitable . these ordinarily through a dangerous mistake are looked on as not sinful , because as it is supposed , the matter of them is not so . and therefore men rather shake them off for their folly , than their guilt . but they arise from a corrupt fountain , and wofully pollute both the mind and conscience . wherever there are vain thoughts , there is sin. jerem. . . such are those numberless imaginations , whereby men fancy themselves to be what they are not , to do what they do not , to enjoy what they enjoy not , to dispose of themselves and others , at their pleasure . that our nature is liable unto such a pernicious folly , which some of tenacious fancies have turned into madness , we are beholding alone to our cursed apostasie from god , and the vanity that possessed our minds thereon . hence the prince of tyrus thought he was a god , and sate in the seat of god , ezek. . . so it hath been with others ; and in those , in whom such imaginations are kept unto some better order and bounds , yet being traced unto their original , they will be found to spring some of them immediately from pride , some from sensual lusts , some from the love of the world , all from self and the old ambition to be as god , to dispose of all things as we think meet . i know no greater misery or punishment in this world , than the debasing of our nature to such vain imaginations ; and a perfect freedom from them is a part of the blessedness of heaven . it is not my present work to shew how sinfull they are , let them be esteemed only fruitless , foolish , vain and ludicrous . but let men examine themselves , what number of these vain useless thoughts night and day , do roave up and down in their minds . if now it be apprehended too severe , that mens thoughts of spiritual things should exceed them that are employed about their lawful callings , let them consider what proportion they bear unto those which are altogether vain and useless : do not many give more time unto them , than they do unto holy meditations , without an endeavour to mortifie the one , or to stir up and enliven the other ? are they not more wonted to their seasons , than holy thoughts are ? and shall we suppose that those with whom it is so , are spiritually minded ? . there are thoughts that are formally evil ; they are so in their own nature , being corrupt contrivances to fulfil the desires of the flesh in the lusts thereof . these also will attempt the minds of believers . but they are always looked on as professed enemies to the soul , and are watched against . i shall not therefore make any comparison between them and spiritual thoughts , for they abound only in them that are carnally minded . . the second rule to this purpose is , that we would consider , whether thoughts of spiritual things do constantly take possession of their proper seasons . there are some times and seasons in the course of mens lives , wherein they retire themselves unto their own thoughts . the most busied men in the world have some times of thinking unto themselves . and those who design no such thing , as being afraid of coming to be wiser or better than they are , do yet spend time therein whether they will or no. but they who are wise will be at home as much as they can , and have as many seasons for such their retirements as is possible for them to attain . if that man be foolish who busieth himself so much abroad in the concerns of others , that he hath no time to consider the state of his own house and family ; much more is he so , who spendeth all his thoughts about other things , and never makes use of them in an enquiry , how it is with himself and his own soul. however men can hardly avoid , but that they must have some seasons , partly stated , partly occasional , wherein they entertain themselves with their own thoughts : the evening and the morning , the times of waking on the bed , those of the necessary cessation of all ordinary affairs , of walking , journeying , and the like , are such seasons . if we are spiritually minded , if thoughts of spiritual things do abound in us , they will ordinarily and that with constancy possess these seasons , look upon them as those which are their due , which belong unto them . for they are expresly assign'd unto them in the way of rule , expressed in examples and commands . see psal. . , . psal. . . deut. . . if they are usually given up unto other ends and occasions , are possessed with thoughts of another nature , it is an open evidence that spiritual thoughts have but little interest in our minds , little prevalency in the conduct of our souls . it is our duty to afford unto them stated times taken away from other affairs that call for them . but if instead thereof we rob them of what is as it were their own , which no other things or business can lay any just claim unto , how dwelleth the love of spiritual things in us ? most professors are convinced that it is their duty to pray morning and evening , and it is to be wished that they were all found in the practice of it . but if ordinarily they judge themselves , in the performance of that duty , to be discharged from any further exercise of spiritual thoughts , applying them unto things worldy , useless , or vain , they can make no pretence to be spiritually minded . and it must be observed , which will be found to be true , that if the seasons which are as it were due unto such meditations be taken from them , they will be the worst employed of all the minutes of our lives . vain and foolish thoughts , corrupt imaginations , will make a common haunt unto the minds of men in them , and habituate themselves unto an expectation of entertainment ; whence they will grow importunate for admission . hence , with many , those precious moments of time which might greatly influence their souls unto life and peace if they were indeed spiritually minded , make the greatest provision for their trouble , sorrow and confusion . for the vain and evil thoughts which some persons do accustome themselves unto in such seasons , are or ought to be a burden upon their consciences more than they can bear . that which providence tenders unto their good is turned into a snare ; and god doth righteously leave them unto the fruits of their own folly , who so despise his gracious provision for their good . if we cannot afford unto god our spare time , it is evident that indeed we can afford nothing at all . micah . . they devise iniquity upon their beds . the seasons proper for holy contemplation , they make use of to fill their minds with wicked imaginations , and when the morning is light they practise it ; walking all day on all occasions , suitably unto their devices and imaginations of the night . many will have cause to complain unto eternity , of those leasure times which might have been improv'd for their advantage unto eternal blessedness . if we intend therefore to maintain a title unto this grace of being spiritually minded , if we would have any evidence of it in our selves , without which we can have none of life or peace , and what we pretend thereof is but an effect of security , we must endeavour to preserve the claim and right of spiritual thoughts unto such seasons , and actually put them in possession of them . . consider how we are affected with our disappointments about these seasons . have we by negligence , by temptations , have we by occasional diversions or affairs of life been taken off from thoughts of god , of christ , of heavenly things , when we ought to have been engaged in them ; how are we affected with a review hereof ? a carnal mind is well enough satisfied with the omission of any duty , so it have pretence of a necessary occasion . if it hath lost a temporal advantage , through attendance unto a spiritual duty , it will deeply reflect on it self , and it may be like the duty the worse afterwards . but a gracious soul , one that is truely spiritually-minded , will mourn under a review of such omissions , and by every one of them is stirred up unto more watchfulness for the future . alas , will it say , how little have i been with christ this day ? how much time hath passed me without a thought of him ? how foolish was i , to be wanting to such or such an opportunity ? i am in arrears unto my self , and have no rest untill i be satisfied . i say , if indeed we are spiritually minded , we will duely and carefully call over the consideration of those times and seasons , wherein we ought to have exercised our selves in spiritual thoughts ; and if we have lost them , or any of them , mourn over our own negligence . but if we can omit and lose such seasons or opportunities from time to time , without regret or self-reflections , it is to be fear'd that we wax worse and worse . way will be made hereby for further omissions , untill we grow wholly cold about them . and indeed that woful loss of time that is found amongst many professors , is greatly to be bewail'd . some lose it on themselves , by a continual track of fruitless impertinent thoughts about their own concerns . some in vain converse with ohers , wherein for the most part they edifie one another unto vanity . how much of this time might , nay ought to be redeemed for holy meditations ? the good lord make all professors sensible of their loss of former seasons , that they may be the more watchful for the future , in this great concernment of their souls . little do some think what light what assurance , what joy , what readiness for the cross or for heaven , they might have attained , had they laid hold on all just seasons of exercising their thoughts about spiritual things which they have enjoyed , who now are at a loss in all , and surprized with every fear or difficulty that doth befall them . this is the first thing that belongs unto our being spiritually minded ; for although it doth not absolutely or essentially consist therein , yet is it inseparable from it , and the most undeceiving indication of it . and thus of abounding and abiding in thoughts about spiritual things , such as arise and spring naturally from a living principle , a spiritual frame and disposition of heart within . chap. v. the objects of spiritual thoughts , or what they are conversant about , evidencing them in whom they are to be spiritually minded . rules directing unto steadiness in the contemplation of heavenly things . motives to fix our thoughts with steadiness in them . before i proceed unto the next general head , and which is the principal thing , the foundation of the grace and duty enquired after , some things must be spoken to render what hath been already insisted on , yet more particularly useful . and this is , to enquire what are or what ought to be the special objects of those thoughts , which under the qualifications laid down , are the evidences of our being spiritually minded . and it may be , we may be useful unto many herein , by helping of them to fix their minds , which are apt to rove into all uncertainty . for this is befallen us through the disorder and weakness of the faculties of our souls , that sometimes what the mind guides , leads and directs unto in things spiritual and heavenly , our wills and affections through their depravation and corruption will not comply withal , and so the good designings of the mind are lost . sometimes what the will and affections are inclin'd unto and ready for , the mind through its weakness and inconstancy , cannot lead them to the accomplishment of ; so to will is present with us , but how to perform that will we know not . so , many are barren in this duty , because they know not what to fix upon , nor how to exercise their thoughts when they have chosen a subject for their meditations . hence they spend their time in fruitless desires that they could use their thoughts unto more purpose , rather than make any progress in the duty it self . they tire themselves not because they are not willing to go , but because they cannot find their way . wherefore both these things shall be spoken unto ; both what are the proper objects of our spiritual thoughts , and how we may be steady in our contemplations of them . and i shall unto this purpose , first give some general rules , and then some particular instances in way of direction . . observe the especial calls of providence and apply your minds unto thoughts of the duties required in them and by them . there is a voice in all signal dispensations of providence . the voice of the lord cryeth unto the city , the men of wisdom shall see thy name ; hear ye the rod and who hath appointed it . mic. . . there is a call , a cry in every rod of god , in every chastising providence ; and therein makes a declaration of his name , his holiness , his power , his greatness . this every wise substantial man will labour to discern and so comply with the call . god is greatly provoked when it is otherwise . lord , when thy hand is lifted up , they will not see , but they shall see and be asham'd . isa. . . if therefore we would apply our selves unto our present duty , we are wisely to consider what is the voice of god , in his present providential dispensations in the world. hearken not unto any who would give another interpretation of them , but that they are plain declarations of his displeasure and indignation against the sins of men . is not his wrath in them reveal'd from heaven against the ungodliness of men , especially such as detain the truth in unrighteousness , or false hypocritical professors of the gospel ? doth he not also signally declare the uncertainty and instability of earthly enjoyments , from life it self to a shoo-latchet ? as also , how vain and foolish it is to adhere inordinately unto them . the fingers that appeared writing on the wall the doom of belshazzar , did it in characters that none read , and words that none could understand but daniel . but the present call of god in these things is made plain upon tables , that he may run who readeth it . if the heavens gather blackness with clouds , and it thunder over us , if any that are on their journey will not believe that there is a storm a coming , they must bear the severity of it . suppose then this to be the voice of providence , suppose there be in it these indications of the mind and will of god , what are the duties that we are called unto thereby ? they may be referred unto two heads . . a diligent search into our selves , and an holy watch over our selves , with respect unto those ways and sins which the displeasure of god is declared against . that present providences are indications of gods anger and displeasure , we take for granted . but when this is done , the most are apt to cast the causes of them on others and to excuse themselves ; so long as they see others more wicked and prosligate than themselves , openly guilty of such crimes , as they abhor the thoughts of , they cast all the wrath on them , and fear nothing but that they shall suffer with them . but alas ! when the storm came on the ship at sea , wherein there was but one person that feared god ; upon an enquiry for whose sake it came , the lot fell on him . jon. . . the cause of the present storm may as well be the secret sins of professors , as the open provocations of ungodly men . god will punish severely those which he hath known . amos . . it is therefore certainly our duty to search diligently , that nothing be found resting in us , against which god is declaring his displeasure . take heed of negligence and security herein . when our saviour foretold his disciples , that one of them should betray him , he who alone was guilty , was the last that said , master is it i. let no ground of hopes you have of your spiritual condition and acceptance with god , no sence of your sincerity in any of your duties , no visible difference between you and others in the world , impose themselves on your minds to divert them from diligence in this duty ; the voice of the lord cryeth unto the city , and the man of wisdom will see his name . . a diligent endeavour to live in an holy resignation of our persons , our lives , our families , all our enjoyments , unto the soveraign will and wisdom of god ; so as that we may be in a readiness to part with all things upon his call without repining . this also is plainly declared in the voice of present providences . god is making wings for mens riches , he is shaking their habitations , taking away the visible defences of their lives , proclaiming the instability and uncertainty of all things here below : and if we are not minded to contend with him , we have nothing left to give us rest and peace for a moment , but an holy resignation of all unto his soveraign pleasure . would you now know what you should fix and exercise your thoughts upon , so as that they may be evidences of your being spiritually minded ? i say , be frequently conversant in them about these things . they lye before you , they call upon you , and will find you a just employment . count them part of your business , allow them some part of your time , cease not untill you have the testimony of your consciences , that you have in sincerity stated both these duties in your minds , which will never be done without many thoughts about them . unless it be so with you , god will be greatly displeased at the neglect of his coming and call , now it is so plain and articulate . fear the woful dooms recorded , prov. . , , , , . isa. . chap. . . to this purpose . and if any calamity , publick or private , do overtake you under a neglect of these duties , you will be wofully surprized , and not know which way to turn for relief . this therefore is the time and season wherein you may have an especial trial and experiment whether you be spiritually minded or no. it is the wisdom of faith to excite and draw forth grace into exercise according unto present occasions . if this grace be habitually resident in you , it will put it self forth in many thoughts about these present duties . but alas ! for the most part , men are apt to walk contrary to god in these things , as the wisdom of the flesh is contrary unto him in all things . a great instance we have with respect unto these duties , especially the latter of them . for , ( . ) who almost makes a diligent search into and trial of his heart and ways , with respect unto the procuring causes of the displeasure and judgments of god ? generally when the tokens and evidences of them do most abound , the world is full of outragious provoking sins . these visibly proclaim themselves to be the causes of the coming of the wrath of god on the children of disobedience . hence most men are apt to cast the whole reason of present judgments upon them , and to put it wholly from themselves . hence commonly there is never less of self examination , than when it is called for in a peculiar manner . but as i will not deny , but that the open daring sins of the world , are the procuring cause of the wrath of god against it in temporal judgments ; so the wisest course for us , is to refer them unto the great judgment of the last day . this the apostle directs us unto ; thess. . , , , , . our duty it is to consider on what accounts judgment begins at the house of god , and to examine our selves with respect thereunto . again , the other part of our present duty in complyance with the voice of providence , is an humble resignation of our selves and all our concernments unto the will of god , sitting loose in our affections from all earthly temporal enjoyments . this we neither do , nor can do , let us profess what we will , unless our thoughts are greatly exercised about the reasons of it and motives unto it . for this is the way whereby faith puts forth its efficacy unto the mortification of self and all earthly enjoyments . wherefore without this we can make no resignation of our selves unto the will of god. but alas ! how many at present do openly walk contrary unto god herein ? the ways , the countenances , the discourses of men do give evidence hereunto . their love unto present things , their contrivances for their encrease and continuance do grow and thrive under the calls of god to the contrary . so it was of old ; they did eat , they drank , they married and gave in marriage , untill the day that noah entred into the ark. can the generality of professors at this day give testimony unto the exercise of their thoughts upon such things as should dispose them unto this holy resignation ? that they meditate on the calls of god , and thence make themselves ready to part with all at his time and pleasure ? how can persons pretend to be spiritually minded , the current of whose thoughts lies in direct contrariety unto the mind of god ? here lyes the ground of their self-deceivings ; they are professors of the gospel in a peculiar manner , they judge themselves believers , they hope they shall be saved , and have many evidences for it . but one negative evidence will render an hundred that are positive useless . all these things have i done , saith the young man ; yet one thing thou wantest , saith our saviour . and the want of that one rendred his all things of no avail unto him . many things you have done , many things you do , many grounds of hope abide with you , neither your selves nor others do doubt of your condition . but are you spiritually minded ? if this one thing be wanting , all the rest will not avail you , you have indeed neither life nor peace . and what grounds have you to judge that you are so , if the current of your thoughts lye in direct contrariety unto the present calls of god ? if at such a time as this is , your love to the world be such as ever it was , and perhaps be encreased ; if your desires are strong to secure the things of this life unto you and yours ; if the daily contrivance of your minds be not how you may attain a constant resignation of your selves and your all unto the will of god , which will not be done without much thoughtfulness and meditations on the reasons of it and motives unto it , i cannot understand how you can judge your selves to be spiritually minded . if any therefore shall say , that they would abound more in spiritual thoughts , only they know not what to fix them upon ; i propose this in the first place , as that which will lead them unto the due performance of present duties . secondly , the special trials and temptations of men , call for the exercise of their thoughts in a peculiar manner with respect unto them . if a man hath a bodily disease , pain or distemper , it will cause him to think much of it whether he will or no ; at least if he be wise he will so do ; nor will he always be complaining of their smart , but enquire into their causes and seek their removal . yet are there some distempers , as lethargies , which in their own nature take away all sence and thoughts of themselves ; and some are of such a slow secret progress , as hectick feavers , that they are not taken notice of . but both these are mortal . and shall men be more negligent about the spiritual distempers of their souls ; so as to have multiplied temptations , the cause of all spiritual diseases , and take no thought about them ? is it not to be fear'd , that where it is so , they are such as either in their own nature have deprived them of spiritual sence , or by their deceitfulness are leading on insensibly unto death eternal ? not to have our minds exercised about these things , is to be stupidly secure , prov. . , . there is i confess some difficulty in this matter , how to exercise our thoughts aright about our temptations . for the great way of the prevalency of temptations is by stirring up multiplyed thoughts about their objects , or what they do lead unto . and this is done or occasioned several ways . ( . ) from the previous power of lust in the affections . this will fill the mind with thoughts . the heart will coin imaginations in complyance therewith . they are the way and means whereby lust draws away the heart from duty and enticeth unto sin , jam. . . the means at least whereby men come to have eyes full of adultery ; pet. . . or live in constant contemplation of the pleasures of sin. ( . ) they arise and are occasioned by renewed representations of the object of sin. and this is twofold ; ( . ) that which is real , as achan saw the wedge of gold and coveted it , josh. . . prov. . . against this is that prayer of the psalmist , turn away mine eyes from beholding vanity ; and the covenant of job , chap. . . ( . ) imaginary , when the imagination being tainted or infected by lust , continually represents the pleasure of sin and the actings of it unto the mind . herein do men make provision for the flesh , to fulfil the lusts thereof , rom. . . ( . ) from the suggestions of sathan , who useth all his wiles and artifices to stir up thoughts about that sin whereunto the temptation leads . and temptation seldom fails of its end , when it can stir up a multitude of unprofitable thoughts about its object . for when temptations do multiply thoughts about sin , proceeding from some or all of these causes , and the mind hath wonted it self to give them entertainment , those in whom they are , do want nothing but opportunities and occasions taking off the power of outward restraints for the commission of actual sin . when men have so devised mischief , they practise it when it is in the power of their hand , mic. . . it is no way safe to advise such persons to have many thoughts about their temptations ; they will all turn to their disadvantage . i speak unto them only , unto whom their temptations are their affliction and their burden . and such persons also must be very careful how they suffer their thoughts to be exercised about the matter of their temptation , lest it be a snare , and be too hard for them . men may begin their thoughts of any object with abhorrency and detestation , and , if it be in case of temptation , end them in complacency and approbation . the deceitfulness of sin lays hold on something or other that lust in the mind stays upon with delectation , and so corrupts the whole frame of spirit which began the duty . there have been instances wherein persons have entred with a resolution to punish sin , and have been ensnared by the occasion unto the commission of the sin they thought to punish . wherefore , it is seldom that the mind of any one exercised with an actual temptation , is able safely to conflict with it , if it entertain abiding thoughts , of the matter of it , or of the sin whereunto it leads . for sin hath mille nocendi artes , and is able to transfuse its poyson into the affections from every thing it hath once made a bait of , especially if it hath already defiled the mind with pleasing contemplations of it . yea oftentimes a man that hath some spiritual strength and therein ingageth unto the performance of duties , if in the midst of them the matter of his temptation is so presented unto him , as to take hold of his thoughts ; in a moment , as if he had seen ( as they say ) medusa's head , he is turned into a stone ; his spirits are all frozen , his strength is gone , all actings of grace do cease , his armor falls from him , and he gives up himself a prey to his temptation . it must be a new supply of grace that can give him any deliverance . wherefore , whilst persons are exercised with any temptation , i do not advise them to be conversant in their thoughts about the matter of it . for sometimes remembrances of former satisfaction of their lusts , sometimes present surprizals , with the suitableness of it unto corruption not yet mortified , sometimes the craft of sathan fixing their imagination on it , will be too hard for them , and carry them unto a fresh complyance with that sin , which they would be delivered from . but this season calls in an especial manner for the exercise of the thoughts of men , about the wayes and means of deliverance from the snare wherein they are taken , or the danger they find themselves exposed unto . think of the guilt of sin , that you may be humbled . think of the power of sin , that you may seek strength against it . think not of the matter of sin , the things that are in the world suited unto the lusts of the flesh , the lust of the eye , and the pride of life , lest you be more and more entangled . but the present direction is , think much of the wayes of relief from the power of your own temptation , leading unto sin . but this , men unless they are spiritually minded , are very loth to come unto . i speak not of them that love their shackles , that glory in their yoak , that like their temptations well enough , as those which give the most satisfactory entertainment unto their minds . such men know not well what to do , unless they may in their minds converse with the objects of their lusts , and do multiply thoughts about them continually . the apostle calls it making provision for the flesh , to fulfill the lusts thereof . their principal trouble is , that they cannot comply with them to the utmost by reason of some outward restraints . these dwell near unto those fools who make a mock of sin , and will e're long take up their habitation among them . but i speak , as i said before , of them only whose temptations are their afflictions , and who groan for deliverance from them . acquaint such persons with the great , indeed only way of relief in this distress , as it is expressed , heb. . , . he is a mercifull and faithfull high priest in things appertaining unto god ; for in that he himself hath suffered being tempted , he is able to succour them that are tempted . and chap. . , . for we have not an high priest that cannot be touched with the feeling of our infirmities , but was in all points tempted like as we are , yet without sin . let us therefore come boldly to the throne of grace , that we may obtain mercy , and find grace to help in time of need . let them know that their only way for their deliverance is by acting faith in thoughts on christ , his power to succour them that are tempted , with the ways whereby he administreth a sufficiency of grace unto that end ; retreating for relief unto him on the urgency of temptations , they can hardly be brought unto a complyance therewithall . they are ready to say , are not abana and pharpar rivers of damascus better than all the waters of israel ? is it not better to betake our selves and to trust unto our own promises , resolutions and endeavours , with such other wayes of escape , as are in our own power ? i shall speak nothing against any of them in their proper place , so far as they are warranted by scripture rule . but this i say , none shall ever be delivered from perplexing temptations unto the glory of god and their own spiritual advantage , but by the acting and exercising of faith on christ jesus , and the sufficiency of his grace for our deliverance . but when men are not spiritually minded , they cannot fix their thoughts on spiritual things . therefore do men daily pine away under their temptations , they get ground upon them , until their breach grow great like the sea , and there be no healing of it . i mention this only to shew the weight and necessity of the duty proposed . for when men under the power of conviction are pressed with temptation , they will do any thing rather than betake themselves unto the only efficacious relief . some will groan and cry out under their vexation from the torture they are put unto in the conflict between their temptations and convictions . some will betake themselves unto the pretended relief that any false religion tenders unto them . but to apply themselves in thoughts of faith unto jesus christ , whose grace alone is sufficient for all , that they will not be perswaded unto . we are all of us liable unto temptations . those who are not sensible of it , are under the power of what the temptation leads unto . and they are of two sorts . first , such as are extraordinary , when the hand of god is in them in a peculiar manner for our rebuke , it is true , god tempts none , as temptation formally leads unto sin . but he orders temptations so far forth as they are afflictive and chastisements . thus it is when he suffers an especial corruption within to fall in ●onjunction with an especial temptation without , and to obtain a prevalency thereby . of these there is no doub● , but any man not judicially hardened , may know both his disease and the remedy . but that ordinary course of temptations which we are exercised withall , needs a diligent attendance for their discovery as well as for our deliverance from them . and it is to be feared , that many are kept in spiritual weakness , useless , and in darkness all their dayes through the power of their temptations , yet never know what they are , or wherein they consist . these gray hairs are sprinkled on them , yet they know it not ; some approve themselves in those very things and ways which are their temptations . yet in the exercise of due watchfulness , diligence and prudence , men may know both the plague of their own hearts in their prevailing corruptions , and the ways whereby it is excited through temptation , with the occasions it makes use of , and the advantages it takes . for instance : one may have an eminency in gifts , and usefulness or success in his labours , which gives him great acceptance with others . such an one shall hardly avoid a double temptation . first of spiritual pride and self exaltation . hence the apostle will not admit a novice , one unexperienced in the ways of grace and deceits of sin , into the office of the ministry , lest he should be lifted up with pride , and fall into the condemnation of the devil , tim. . . he himself was not without danger hereof , cor. . . the best of men can hardly fortifie their minds against the secret workings of pride upon successes and applause , unless they keep them constantly ballanced with thoughts of their own vileness in the sight of god. and secondly , remisseness unto exact universal mortification , which they countenance themselves against , by their acceptance and success above others in the ministry . it were much to be desired that all we who are ministers , would be carefull in these things ; for although some of us may not much please others , yet we may so far please our selves , as to expose our souls unto these snares . and the effects of negligence herein do openly appear unto the disadvantage of the gospel : others are much conversant in the world and the affairs of it . negligence as unto a spiritual watch , vanity in converse , love of earthly things , with conformity unto the world , will on all occasions impose themselves upon them . if they understand not their temptations herein , spiritual mindedness will be impaired in them continually . those that are rich have their especial temptations , which for the most part are many , plausible and effectual ; and those that are poor have theirs also . the snares of some lye in their constitutions , of others in their society , of most in the various circumstances of life . those who are upon their watch in any due measure , who exercise any wisdom or observation concerning themselves , may know wherein their temptations do lye , what are the advantages whereby they perplex their minds and endanger their souls . in these cases generally men are taught what are the ways and means of their deliverance and preservation . wherefore there are three things required unto this duty , and spiritual wisdom unto them all . ( . ) to know what are the especial temptations from whence you suffer , and whereby the life of god is obstructed in in you . if this be neglected , if it be disregarded , no man can maintain either life or peace , or is spiritually minded . ( . ) know your remedy , your relief , wherein alone it doth consist . many duties are required of us unto this end , and are usefull thereunto . but know assuredly , that no one of them , not all of them in conjunction will bring in relief unto the glory of god and your own peace , without application by faith unto him who is able to succour them that are tempted . wherefore , ( . ) herein lyes your great duty with respect unto your temptations , namely , in a constant exercise of your thoughts on the love , care , compassion and tenderness of christ , with his ability to help , succour and save them that do believe , so to strengthen your faith and trust in him , which will prove assuredly successeful and victorious . the same duty is incumbent on us with respect unto any urgent prevalent general temptation . there are seasons wherein an hour of temptation comes on the earth to try them that dwell therein . what if a man should judge that now it is such an hour , and that the power of darkness is put forth therein ? what if he should be perswaded that a general security , coldness , deadness and decay in grace , especially as to the vigorous actings of zeal , love , and delight in god , with an indifferency unto holy duties , are the effects of this hour of temptation ? i do not say determinately that so it is , let others judge as they see cause . but if any one do so judge , undoubtedly it is his duty to be exercised in his thoughts , how he may escape in this day of tryal , and be counted worthy to stand before the son of man. he will find it his concernment to be conversant in his mind with the reasons and motives unto watchfulness , and how he may obtain such supplies of grace as may effectually preserve him from such decayes . . all things in religion both in faith and practice are to be the objects of such thoughts . as they are proposed or occurr unto our minds in great variety on all sorts of occasions , so we ought to give them entertainment in our meditations . to hear things , to have them proposed unto us , it may be , in the way of a divine ordinance , and to let them slip out or flow from us , as water that is poured into a leaking vessel , is the ruine of many souls . i shall therefore choose out some instances as was before proposed , of those things which i judge that they who would be spiritually minded , ought to abide and abound in thoughts concerning them . . it is our duty greatly to mind the things that are above , eternal things , both as unto their reality , their present state , and our future enjoyment of them . herein consists the life of this grace and duty . to be heavenly minded , that is , to mind the things of heaven , and to be spiritually minded is all one ; or it is the effect of being spiritually minded , as unto its original and essence ; or the first proper actings of it . it is the cause of it , as unto its growth and degrees ; and it is the evidence of it in experience . nor do i understand how it is possible for a man to place his chief interest in things above , and not have many thoughts of them . it is the great advice of the apostle on a supposition of our interest in christ and conformity unto him , col. . , . if ye then be risen with christ , seek those things that are above , where christ sitteth at the right hand of god. set your affections ( or your thoughts ) mind much , the things that are above . it becomes those who through the vertue of the resurrection of christ are raised unto newness of life , to have their thoughts exercised on the state of things above , with respect unto the presence of christ among them . and the singular use of our prospect into these things , or our meditations on them , he instructs us in , cor. . , , . for which cause we faint not , but though our outward man perish , yet the inward man is renewed day by day . for our light affliction which is but for a moment , worketh for us a far more exceeding and eternal weight of glory . whilst we look not at the things which are seen , but at the things which are not seen , for the things which are seen are temporal , but the things which are not seen are eternal . not to faint under the daily decays of our outward man , and the approaches of death thereby , to bear afflictions as things light and momentary , to thrive under all in the inward man , are unspeakable mercies and priviledges . can you attain a better frame ? is there any thing that you would more desire , if you are believers ? is it not better to have such a mind in us , than to enjoy all the peace and security that the world can afford ? one principal means whereby we are made partakers of these things , is a due meditation on things unseen and eternal . these are the things that are within the vail , whereon we ought to cast the anchor of our hope in all the storms we meet withall , heb. . , . whereof we shall speak more afterwards . without doubt the generality of christians are greatly defective in this duty , partly for want of light into them , partly for want of delight in them ; they think little of an eternal countrey . wherever men are , they do not use to neglect thoughts of that countrey wherein their inheritance lyes . if they are absent from it for a season , yet will they labour to acquaint themselves with the principal concernments of it . but this heavenly countrey wherein lyes our eternal inheritance , is not regarded . men do not as they ought exercise themselves unto thoughts of things eternal and invisible . it were impossible if they did so , that their minds should be so earthly , and their affections cleave so as they do unto present things . he that looks steadily on the sun , although he cannot bear the lustre of its beams fully , yet his sight is so affected with it , that when he calls off his eyes from it , he can see nothing as it were of the things about him , they are all dark unto him . and he who looks steadily in his contemplations on things above , eternal things , though he cannot comprehend their glory , yet a vail will be cast by it on all the desireable beauties of earthly things , and take off his affections from them . men live and act under the power of a conviction , that there is a state of immortality and glory to come . with a perswasion hereof they much relieve themselves in their sorrows , sufferings and temptations . yet with many it is only a reserve when they can be here no more ; but as unto daily contemplation of the nature and causes of it , or as unto any entrance into it by faith and hope , the most are strangers thereunto . if we are spiritually minded , nothing will be more natural unto us , than to have many thoughts of eternal things , as those wherein all our own principal concerns do lye , as well as those which are excellent and glorious in themselves . the direction thereon is , that we would make heavenly things , the things of the future state of blessedness and glory , a principal object of our thoughts ; that we would think much about them , that we would meditate much upon them . many are discouraged herein , by their ignorance , and darkness , by their want of due conceptions and steady apprehensions of invisible things . hence one of these two things do befall them , when they would meditate on things above . ( . ) the glory of them , the glory of god in them , being essentially infinite and incomprehensible , doth immediately overwhelm them , and as it were in a moment , put them unto an utter loss , that they cannot frame one thought in their minds about them . or , ( . ) they want skill and ability to conceive aright of invisible things , and to dispose of them in such order in their minds , as that they may sedately exercise their thoughts about them . both these shall be afterwards spoken unto . at present i shall only say , that whosoever shall sincerely engage in this duty according unto what he hath , and shall abide constant therein , he will make such a refreshing progress in his apprehension of heavenly things , as he will be greatly satisfied withall . we are kept in darkness , ignorance , and unsteadiness of meditations about them , not from the nature of the things themselves , but from our own sloth , negligence , and readiness to be turned aside by apprehensions of difficulties , of the lyon in the way . wherefore i shall consider two things . ( . ) what are the principal motives unto this duty of fixing our thoughts on the things that are above , and the advantages which we receive thereby . ( . ) give some directions how and on what in particular we may exercise our thoughts on those things above . ( . ) faith will be encreased and strengthened by it . invisible things are the proper objects of faith. it is the evidence of things not seen , heb. . . wherefore in our thoughts of them , faith is in its proper exercise , which is the principal means of its growth and encrease . and hereon two things will ensue . . the soul will come unto a more satisfactory abiding sense of the reality of them . things of imagination which maintain a value of themselves by darkness , will not bear a diligent search into them . they lose of their reputation on every serious enquiry . if rational men would but give themselves the liberty of free indagation by their own thoughts , it would quickly cashiere the fools paradise of mahomet , the purgatory of the papists , and all such creatures of imagination and superstition . but where things are real and substantial , the more they are enquired into , the more they evidence their being and subsistence . it is not therefore every profession of a faith of a future state of blessedness that will reallize it in our minds . and therefore for the most part it is rather a notion that men have of heavenly things which they do not contradict , than any solid satisfaction in , or spiritual sense of their reality . for these are things that eye hath not seen , nor ear heard , nor will enter into the heart of man to conceive , whose existence , nature and real state are not easily comprehended . but through the continual exercise of holy thoughts about them , the soul obtains an entrance into the midst of them , finding in them both durable substance and riches . there is no way therefore to strengthen faith unto any degree , but by a daily contemplation on the things themselves . they who do not think of them frequently , shall never believe them sincerely . they admit not of any collateral evidence , where they do not evidence themselves unto our souls . faith , as we said , thus exercised , will give them a subsistence , not in themselves , which they have antecedent thereunto ; but in us , in our hearts , in the minds of them that do believe . imagination creates its own object ; faith finds it prepared before-hand . it will not leave a bare notion of them in the understanding , but give them a spiritual subsistence in the heart ; as christ himself dwells in our hearts by faith. and there are two things that will discover this subsistence of them in us . ( . ) when we find them in a continual readiness to rise up in our minds , on all occasions wherein the thoughts and remembrance of them are needfull and usefull unto us . there are many seasons , some whereof shall be immediately spoken unto , and many duties wherein and whereunto the faith and thoughts of things invisible and eternal are needful unto us , so as that we cannot fill up those seasons , nor perform those duties in a due manner without them . if on all such occasions they do from the inward frame of our minds present themselves unto us , or through our acquaintance and familiarity with them , we recurre in our thoughts unto them , they seem to have a real subsistence given unto them in our souls . but if on such occasions wherein alone they will yield us help and relief , we accustom our selves to other thoughts , if those concerning them are as it were out of the way , and arise not in our minds of their own accord , we are yet strangers unto this effect of faith. ( . ) they are realized unto us , they have a subsistence in us , when the soul continually longeth to be in them . when they have given such a relish unto our hearts , as the first fruits of glory , that we cannot but desire on all opportune considerations , to be in the full enjoyment of them , faith seems to have had its effectual work herein upon us . for want of these things do many among us walk in disconsolation all their dayes . . it will gradually give the heart an acquaintance with the especial nature and use of these things . general thoughts and notions of heaven and glory , do but fluctuate up and down in the mind , and very little influence it unto other duties . but assiduous contemplation will give the mind such distinct apprehensions of heavenly things as shall duely affect it with the glory of them . the more we discern of the glory and excellency of them in their own nature , of their suitableness unto ours , as our only proper rest and blessedness , as the perfection and complement of what is already begun in us by grace , of the restless tendency of all gracious dispositions and inclinations of our hearts towards their enjoyment , the more will faith be established in its cleaving unto them ; so in the contemplation of these things consists the principal food of faith , whereby it is nourished and strengthened . and we are not to expect much work , where there is not provision of proper food for them that labour . no wonder if we find faith faint and weak in the work it hath to do , which oft times is great and weighty , if we neglect to guide it daily unto that which should administer strength unto it . ( . ) it will give life and exercise unto the grace of hope . hope is a glorious grace , whereunto blessed effects are ascribed in the scripture , and an effectual operation unto the supportment and consolation of believers . by it are we purified , sanctified , saved . and to summe up the whole of its excellency and efficacy , it is a principal way of the working of christ as inhabiting in us , col. . . christ in you the hope of glory . where christ evidenceth his presence with us , he gives us an infallible hope of glory ; he gives us an assured pledge of it , and worketh our souls unto an expectation of it . hope in general is but an uncertain expectation of a future good which we desire . but as it is a gospel grace , all uncertainty is removed from it , which would hinder us of the advantage intended in it . it is an earnest expectation proceeding from faith , trust and confidence , accompanied with longing desires of enjoyment . from a mistake of its nature it is , that few christians labour after it , exercise themselves unto it , or have the benefit of it . for to live by hope , they suppose inferres a state not only beneath the life of faith and all assurance in believing , but also exclusive of them . they think , to hope to be saved is a condition of men who have no grounds of faith or assurance . but this is to turn a blessed fruit of the spirit , into a common affection of nature . gospel hope is a fruit of faith , trust and confidence . yea the height of the actings of all grace issues in a well grounded hope , nor can it rise any higher , rom. . , , , . now the reason why men have no more use of , no more benefit by this excellent grace , is because they do not abide in thoughts and contemplation of the things hoped for . the especial object of hope is eternal glory . col. . . rom. . . the peculiar use of it is , to support , comfort and refresh the soul in all trials , under all weariness and despondencies , with a firm expectation of a speedy entrance into that glory , with an earnest desire after it . wherefore unless we acquaint our selves by continual meditation with the reality and nature of this glory ; it is impossible it should be the object of a vigorous active hope , such as whereby , the apostle says , we are saved . whithout this we can neither have that evidence of eternal things , nor that valuation of them , nor that preparedness in our minds for them , as should keep us in the exercise of gracious hope about them . suppose sundry persons engaged in a voyage unto a most remote countrey , wherein all of them have an apprehension that there is a place of rest and an inheritance provided for them . under this apprehension they all put themselves upon their voyage , to possess what is so prepared . howbeit some of them have only a general notion of these things , they know nothing distinctly concerning them , and are so busied about other affairs , that they have no leisure to inquire into them , or do suppose that they cannot come unto any satisfactory knowledge of them in particular , and so are content to go on with general hopes and expectations . others there are who by all possible means acquaint themselves particularly with the nature of the climate whither they are going , with the excellency of the inheritance and provision that is made for them . their voyage proves long and wearisome , their difficulties many and their dangers great , and they have nothing to relieve and encourage themselves , but the hope and expectation of the countrey whither they are going . those of the first sort will be very apt to despond and faint ; their general hopes will not be able to relieve them . but those who have a distinct notion and apprehension of the state of things whither they are going , and of their incomparable excellency , have alwayes in a readiness wherewith to chear their minds and support themselves . in that journey or pilgrimage wherein we are ingaged towards an heavenly countrey , we are sure to meet with all kinds of dangers , difficulties and perils . it is not a general notion of blessedness that will excite and work in us a spiritual refreshing hope . but when we think and meditate on future glory as we ought , that grace which is neglected for the most part as unto its benefit , and dead as unto its exercise , will of all others be most vigorous and active , puting it self forth on all occasions . this therefore is an inestimable benefit of the duty exhorted unto , and which they find the advantage of , who , are really spiritually minded . . this alone will make us ready for the cross , for all sorts of sufferings that we may be exposed unto . there is nothing more necessary unto believers at this season , than to have their minds furnished with provision of such things as may prepare them for the cross and sufferings . various intimations of the mind of god , circumstances of providence , the present state of things in the world , with the instant peril of the latter dayes , do all call them hereunto . if it be otherwise with them , they will at one time or other be wofully surprized , and think strange of their trials , as if some strange thing did befall them . nothing is more usefull unto this end , than constant thoughts and contemplations of eternal things and future glory . from thence alone can the soul have in a readiness , what to lay in the ballance against all sorts of sufferings . when a storm begins to arise at sea , the mariners bestir themselves in the management of the tackling of the ship , and other applications of their art for their safety . but if the storm encrease and come to extremity , they are forced to forego all other means and betake themselves unto a sheat-anchor , to hold their ship steady against its violence . so when a storm of persecution and troubles begins to arise , men have various wayes and considerations for their relief . but if it once comes to extremity , if sword , nakedness , famine , and death , are inevitably coming upon them , they have nothing to betake themselves unto that will yield them solid relief , but the consideration and faith of things invisible and eternal . so the apostle declares this state of things , cor. . , , . the words before insisted on . for which cause we faint not , but though our outward man perish , yet the inward is renewed day by day . for our light affliction which is but for a moment , worketh for us a far more exceeding and eternal weight of glory ; while we look not at the things which are seen , but at the things which are not seen ; for the things which are seen are temporal , but the things which are not seen are eternal . he lays all sorts of afflictions in one scale , and on the consideration of them , declares them to be light and but for a moment . then he layes glory in the other scale , and finds it to be ponderous , weighty , and eternal ; an exceeding weight of glory . in the one is sorrow for a little while , in the other eternal joy. in the one pain for a few moments , in the other everlasting rest ; in the one is the loss of some few temporary things , in the other the full fruition of god in christ , who is all in all . hence the same apostle casts up the account of these things , and gives us his judgment concerning them , rom. . . for i reckon that the sufferings of this present time are not to be compared with the glory that shall be revealed in us ; there is no comparison between them , as if one had as much evil and misery in them , as the other hath of good and blessedness ; as though his state was any way to be complained of , who must undergo the one whilest he hath an interest in the other ; or as though to escape the one , he hazard the enjoyment of the other . it is inseparable from our nature to have a fear of and aversation from great distressing sufferings , that are above the power of nature to bear . even our lord jesus himself , having taken on him all the sinless properties of our natures , had a fear and aversation , though holy and gracious with respect unto his own . those who through a stout-heartedness do contemn them before their approach , boasting in themselves of their abilities to undergo them , censuring such as will not unadvisedly engage in them , are such as seldom glorify god when they are really to conflict with them . peter alone trusted unto himself that he would not forsake his master , and seemed to take the warning ill that they should all do so ; and he alone denyed him . all church stories are filled with instances of such as having born themselves high before the approach of trials , have shamefully miscarried when their trials have come . wherefore it is moreover allowed unto us , to use all lawfull means for the avoiding of them . both rules and examples of the scripture give sufficient warranty for it . but there are times and seasons wherein without any tergiversation they are to be undergone unto the glory of god , and in the discharge of our duty , confessing christ before men , as we would be owned by him before his father in heaven . all things do now call us to prepare for such a season , to be martyrs in resolution , though we should never really lose our lives by violence . nothing will give us this preparation , but to have our minds exercised in the contemplation of heavenly things , of things that are invisible and eternal . he who is thus spiritually minded , who hath his thoughts and affections set on things above , will have alwayes in a readiness what to oppose unto any circumstance of his sufferings . those views which such an one hath had by faith , of the increated glories above , of the things in heavenly places , where christ sits at the right hand of god , of the glory within the vail , whereby they have been realized and made present unto his soul , will now visit him every moment , abide with him continually , and put forth their efficacy unto his supportment and refreshment . alas ! what will become of many of us , who are grovelling continually on the earth , whose bellies cleave unto the dust , who are strangers unto the thoughts of heavenly things , when distressing troubles shall befall us ? why shall we think that refreshing thoughts of things above will then visit our souls , when we resisted their admittance in dayes of peace ? do you come to me in your distress , saith jepthe , when in the time of your peace you drove me from you ? when we would thus think of heavenly things to our refreshment , we shall hardly get them to make an abode with us . i know god can come in by the mighty power of his spirit and grace , to support and comfort the souls of them who are called and even surprized into the greatest of sufferings . yet do i know also that it is our duty not to tempt him in the neglect of the ways and means which he hath appointed for the communication of his grace unto us . our lord jesus christ himself , as the author and finisher of our faith , for the joy that was set before him , endured the cross and despised the shame , heb. . . his mediatory glory in the salvation of the church , was the matter of the joy set before him . this he took the view and prospect of in all his sufferings , unto his refreshment and supportment . and his example , as the author and finisher of our faith , is more efficaciously instructive than any other rule or precept . eternal glory is set before us also ; it is the design of gods wisdom and grace , that by the contemplation of it we should relieve our selves in all our sufferings , yea and rejoyce with joy unspeakable and full of glory . how many of those blessed souls now in the enjoyment of god and glory , who passed through fiery trials and great tribulations , were enabled to sing and rejoyce in the flames by a prepossession of this glory in their minds through believing ? yea some have been so filled with them , as to take off all sence of pain under the most exquisite tortures . when stephen was to be stoned , to encourage him in his sufferings and comfort him in it , the heavens were opened , and he saw jesus standing at the right hand of god. who can conceive what contempt of all the rage and madness of the jews , what a neglect of all the pains of death this view raised his holy soul unto ? to obtain therefore such views frequently by faith , as they do who are truely spiritually minded , is the most effectual way to encourage us unto all our sufferings . the apostle gives us the force of this encouragement in a comparison with earthly things . cor. . . every man who striveth for the mastery , is temperate in all things ; now they do it to obtain a corruptible crown , but we an incorruptible . if men when a corruptible crown of vain honour and applause is proposed unto them , will do and endure all that is needfull for the attainment of it , and relieve themselves in their hardships with thoughts and imaginations of attaining it , grounded on uncertain hopes ; shall not we who have a crown immortal and invisible proposed unto us , and that with the highest assurance of the enjoyment of it , chearfully undergo , endure and suffer what we are to go through in the way unto it ? . this is the most effectual means to wean the heart and affections from things here below ; to keep the mind unto an undervaluation , yea a contempt of them as occasion shall require . for there is a season wherein there is such a contempt required in us of all relations and enjoyments , as our saviour calleth , the hating of them ; that is , not absolutely but comparatively , in comparison of him and the gospel , with the duties which belong unto our profession , luke . . if any man come to me , and hate not father and mother , and wife and children , and brethren and sisters , yea and his own life also , he cannot be my disciple . some i fear if they did but consider it , would be apt to say , this is an hard saying , who can bear it ? and others cry out with the disciples in another case , lord who then can be saved ? but it is the word whereby we must be judged , nor can we be the disciples of christ on any other terms . but here in an especial manner lyes the wound and weakness of faith and profession in these our dayes . the bellies of men cleave unto the dust , or their affections unto earthly things . i speak not of those who by rapine , deceit and oppression , strive to enrich themselves ; nor of those who design nothing more than the attainment of greatness and promotions in the world , though not by wayes of open wickedness ; least of all of them who make religion and perhaps their ministry therein , a means for the attaining secular ends and preferments . no wise man can suppose such persons , any of them , to be spiritually minded , and it is most easie to disprove all their pretences . but i intend only those at present , whose wayes and means of attaining riches , are lawfull , honest and unblameable ; who use them with some moderation , and do profess that their portion lyes in better things ; so as it is hard to fasten a conviction on them in matter of their conversation . whatever may seem to reflect upon them , they esteem it to be that whose omission would make them foolish in their affairs , or negligent in their duty . but even among these also , there is oft times that inordinate love unto present things , that esteem and valuation of them , that concernment in them , as are not consistent with their being spiritually minded . with some their relations , with some their enjoyments , with most both in conjunction , are an idol which they set up in their hearts , and secretly bow down unto . about these are their hopes and fears exercised , on them is their love , in them is their delight . they are wholly taken up with their own concerns , count all lost that is not spent on them , and all time mispent that is not engaged about them . yet the things which they do , they judge to be good in themselves , their hearts do not condemn them as to the matter of them . the valuation they have of their relations and enjoyments they suppose to be lawful , within the bounds which they have assigned unto it . their care about them is in their own minds but their duty . it is no easie matter , it requires much spiritual wisdom to fix right boundaries unto our affections and their actings about earthly things . but let men plead and pretend what they please , i shall offer one rule in this case which will not fail . and this is , that when men are so confident in the good state and measure of their affections and their actings towards earthly things , as that they will oppose their ingagements into them , unto known duties of religion , piety and charity , they are gone into a sinfull excess . is there a state of the poor that requires their liberality and bounty ? you must excuse them , they have families to provide for ; when what is expected from them signifies nothing at all , as unto a due provision for their families , nor is what would lessen their inheritances or portions one penny in the issue . are they called to an attendance on seasons of religious duties ? they are so full of business , that it is impossible for them , to have leisure for any such occasions ; so by all ways declaring that they are under the power of a prevalent predominant . affection unto earthly things . this fills all places with lifeless , sapless , useless professors , who approve themselves in their condition , whilest it is visibly unspiritual and withering . the heart will have something whereon in a way of preheminence , it will fix it self and its affections . this in all its perpetual motions it seeks for rest and satisfaction in ; and every man hath an edge , the edge of his affections is set one way or other , though it be more keen in some than others . and whereas all sorts of things , that the heart can fix upon or turn the edge of its affections unto , are distributed by the apostle into things above and things beneath , things heavenly and things earthly , if we have not such a view and prospect of heavenly things as to cause our hearts to cleave unto them and delight in them , let us pretend what we will , it is impossible but that we shall be under the power of a predominant affection unto the things of this world. herein lyes the great danger of multitudes at this present season . for let men profess what they will under the power of this frame , their eternal state is in hazard every moment . and persons are ingaged in it in great variety of degrees . and we may cast them under two heads . . some do not at all understand that things are amiss with them , or that they are much to be blamed . they plead as was before observed , that they are all lawful things which their hearts do cleave unto , and which it is their duty to take care of and regard . may they not delight in their own relations , especially at such a time when others break and cancel all duties and bonds of relation in the service of and provision they make for their lusts ? may they not be careful in good and honest wayes of diligence about the things of the world , when the most either lavish their time away in the pursuit of bestial lusts , or heap them up by deceit and oppression ? may they not contrive for the promotion of their children in the world , to adde the other hundred or thousand pounds unto their advancement , that they may be in as good condition as others , seeing he is worse than an infidel who provides not for his own family ? by such reasonings and secret thoughts do many justifie themselves in their earthly mindedness . and so fixed they are in the approbation of themselves , that if you urge them to their duty , you shall loose their acquaintance , if they do not become your enemies for telling them the truth . yea they will avoid one duty that lyeth not against their earthly interest , because it leads unto another . they will not ingage in religious assemblies , or be constant unto their duty in them , for fear dutyes of charity should be required of them or expected from them : on what grounds such persons can satisfie themselves that they are spiritually-minded , i know not . i shall leave only one rule with persons that are thus minded . where our love unto the world , hath prevailed by its reasonings , pleas and pretences , to take away our fear and jealousy over our own hearts , lest we should inordinately love it , there it is assuredly predominant in us . . others are sensible of the evil of their hearts , at least are jealous and afraid lest it should be found that their hearts do cleave inordinately unto these things . hence they endeavour to contend against this evil , sometimes by forcing themselves unto such acts of piety or charity as are contrary unto that frame , and sometimes by labouring a change of the frame it self : especially they will do so when god is pleased to awaken them by trials and afflictions , such as write vanity and emptiness on all earthly enjoyments . but for the most part they strive not lawfully , and so obtain not what they seem to aim at . this disease with many is mortal ; and will not be throughly cured in any but by the due exercise of this part of spiritual-mindedness . there are other duties required also unto the same end , namely , of the mortification of our desires and affections unto earthly things , whereof i have treated elsewhere . but without this or a fixed contemplation on the desirableness , beauty and glory of heavenly things , it will not be attained . further to evince the truth hereof , we may observe these two things . first , if by any means a man do seem to have taken off his heart from the love of present things , and be not at the same time taken up with the love of things that are heavenly , his seeming mortification is of no advantage unto him . so persons frequently through discontent , disappointments or dissatisfaction with relations , or meer natural weariness , have left the world , the affairs and cares of it , as unto their wonted conversations in it , and have betaken themselves to monasteries , convents , or other retirements suiting their principles , without any advantage to their souls . secondly , god is no such severe lord and master , as to require us to take off our affections from , and mortifie them unto those things which the law of our nature makes dear unto us , as wives , children , houses , lands and possessions , and not propose unto us somewhat that is incomparably more excellent to fix them upon . so he invites the elect of the gentiles unto christ , psal. . . hearken o daughter , and consider , and encline thine ear , forget also thine own people and thy fathers house ; that is , come into the faith of abraham , who forsook his country and his fathers house to follow god whither ever he pleased . but he proposeth this for their encouragement , ver . . so shall the king greatly desire thy beauty , for he is thy lord , and worship thou him . the love of the great king is an abundant satisfactory recompence for parting with all things in this world . so when abrahams servant was sent to take rebecka for a wife unto isaac , he required that she should immediately leave father and mother , brothers and all enjoyments , and go along with him ; but withall , that she might know her self to be no loser thereby , he not only assured her of the greatness of his master , but also at present he gave her jewels of silver , and jewels of gold , and rayment , gen. . . and when our saviour requires that we should part with all for his sake and the gospel , he promiseth an hundred fold in lieu of them even in this life , namely , in an interest in things spiritual and heavenly . wherefore , without an assiduous meditation on heavenly things , as a better , more noble and suitable object for our affections to be fixed on , we can never be freed in a due manner from an inordinate love of the things here below . it is sad to see some professors who will keep up spiritual duties in churches and in their families , who will speak and discourse of spiritual things , and keep themselves from the open excesses of the world ; yet when they come to be tryed by such duties as entrench on their love and adherence unto earthly things , quickly manifest how remote they are from being spiritually-minded in a due manner . were they to be tryed , as our saviour tryed the young man who made such a profession of his conscientious and religious conversation ; go sell what thou hast , give to the poor , and follow me ; something might be pleaded in excuse for their tergiversation . but alas ! they will decline their duty when they are not touched unto the hundredth part of their enjoyments . i bless god , i speak not thus of many of my own knowledge ; and may say with the apostle unto the most unto whom i usually speak in this manner ; but beloved we are perswaded better things of you , and things that accompany salvation , though we thus speak , heb. . . yea , the same testimony may be given of many in this city , which the same apostle gives unto the churches of macedonia , cor. . , , . vnderstand the grace of god bestowed on the churches of macedonia , how that in a great trial of affliction , the abundance of their joy and their poverty abounded unto the riches of their liberality . for to their power , and beyond their power , they were willing of themselves . there hath been nothing done amongst us , that may or can be boasted of , yet considering all circumstances , it may be there have not been more instances of true evangelical charity in any age or place for these many years . for them who have been but useful and helpful herein , the lord remember them for good , and spare them according to the multitude of his mercies . it is true , they have not , many of them , founded colledges , built hospitals , or raised works of state and magnificence . for very many of them are such , as whose deep poverty comparatively hath abounded unto the riches of their liberality . the basks and bellyes of multitudes of poor and needy servants of christ have been warmed and refreshed by them , blessing god for them . thank 's be to god , saith the apostle in this case , for his unspeakable gift , cor. . . blessed be god who hath not left the gospel without this glory , nor the profession of it without this evidence of its power and efficacy . yea god hath exalted the glory of persecutions and afflictions . for many , since they have lost much of their enjoyments by them , and have all endangered continually , have abounded in dutyes of charity beyond what they did in the dayes of their fulness and prosperity . so out of the eater there hath come forth meat . and if the world did but know what fruits in a way of charity and bounty , unto the praise of god and glory of the gospel , have been occasioned by their making many poor , it would abate of their satisfaction in their successes . but with many it is not so . their minds are so full of earthly things , they do so cleave unto them in their affections , that no sence of duty , no example of others , no concernment of the glory of god or the gospel , can make any impressions on them . if there be yet in them so much life and light of grace , as to design a deliverance from this woful condition , the means insisted on must be made use of . especially this advice is needful unto those who are rich , who have large possessions , or abound in the goods of this world . the poor , the afflicted , the sorrowful are prompted from their outward circumstances as well as excited by inward grace , frequently to remember and to think of the things above , wherein lyes their only reserve and relief against the trouble and urgency of their present condition . but the enjoyment of these things in abundance , is accompanyed with a two-fold evil , lying directly contrary unto this duty . . a desire of encrease and adding thereunto . earthly enjoyments enlarge mens earthly desires ; and the love of them grows with their income . a moderate stock of waters , sufficient for our use , may be kept within ordinary banks . but if a flood be turned into them , they know no bounds , but overflow all about them . the encrease of wealth and riches enlargeth the desires of men after them , beyond all bounds of wisdom , sobriety , or safety . he that labours hard for his daily bread , hath seldom such earnest vehement desires of an addition unto what he hath , as many have who already have more than they know how to use , or almost what to do withal . this they must have more , and the last advantage serves for nothing but to stir them up to look out for another . and yet such men would on other accounts be esteemed good christians , and spiritually minded , as all good christians are . . they draw the heart to value and esteem them , as those which bring in their satisfaction , and make them to differ from those whom they see to be poor and miserable . now these things are contrary unto , and where they are habitually prevalent , inconsistent utterly with being spiritually minded . nor is it possible , that any who in the least degree are under their power , can ever attain deliverance , unless their thoughts are fixed , and their minds thereby possessed with due apprehensions of invisible things and eternal glory . these are some few of those many advantages which we may obtain by fixing our thoughts and meditations , and thereby our affections on the things that are above . and there are some things which make me willing to give some few directions for the practice of this duty . for whatever else we are and do , we neither are nor can be truely spiritually minded , whereon life and peace depend , unless we do really exercise our thoughts unto meditations of things above . without it all our religion is but vain . and as i fear , men are generally wanting and defective herein in point of practice ; so i do also , that many through the darkness of their minds , the weakness of their intellectuals , and ignorance of the nature of all things unseen , do seldom set themselves unto the contemplation of them . i shall therefore give some few directions for the practice of this duty . chap. vi. directions unto the exercise of our thoughts on things above ; things future , invisible and eternal ; on god himself , with the difficultyes of it , and oppositions unto it , and the way of their removal . right notions of future glory stated . we have treated in general before of the proper objects of our spiritual thoughts as unto our present duty . that which we were last ingaged in , is an especial instance in heavenly things ; things future and invisible , with the fountain and spring of them all in christ and god himself . and because men generally are unskilled herein , and great difficulties arise in the way of the discharge of this part of the duty in hand , i shall give some especial directions concerning it . . possess your minds with right notions and apprehensions of things above , and of the state of future glory . we are in this duty to look at the things which are not seen , cor. . . it is faith only whereby we have a prospect of them ; for we walk by faith and not by sight . and faith can give us no interest in them , unless we have due apprehensions of them . for it doth but assent and cleave unto the truth of what is proposed unto it . and the greatest part of mankind do both deceive themselves , and feed on ashes in this matter . they fancy a future estate which hath no foundation but in their own imaginations . wherefore the apostle directing us to seek and mind the things that are above , addes for the guidance of our thoughts , the consideration of the principal concernment of them , where christ sitteth at the right hand of god , col. . , . he would lead us unto distinct apprehensions of those heavenly things , especially of the presence of christ in his exaltation and glory . wherefore the true notion of these things which we are to possess our minds withal , may here be considered . all that have an apprehension of a future state of happiness do agree in this matter , that it contains in it or is accompanied with a deliverance and freedom from all that is evil . but in what is so , they are not agreed . many esteem only those things that are grievous , troublesome , wasting and destructive unto nature to be so ; that is , what is poenal , in pain , sickness , sorrow , loss , poverty , with all kind of outward troubles , and death it self , are evil . wherefore they suppose that the future state of blessedness will free them from all these things , if they can attain unto it . this they will lay in the ballance against the troubles of life , and sometimes it may be against the pleasures of it , which they must forego . yea persons profane and profligate will in words at least profess , that heaven will give them rest from all their troubles . but it is no place of rest for such persons . unto all others also , unto believers themselves , these things are evil , such as they expect a deliverance from in heaven and glory . and there is no doubt , but it is lawful for us , and meet that we should contemplate on them , as those which will give us a deliverance from all outward troubles , death it self and all that leads thereunto . heaven is promised as rest unto them that are troubled . thes. . . it is our duty under all our . sufferings , reproaches , persecutions , troubles and sorrows , to raise up our minds unto the contemplation of that state , wherein we shall be freed from them all . it is a blessed notion of heaven , that god shall therein wipe away all tears from our eyes , rev. . . or remove far from us all causes of sorrow . and it would be unto our advantage , if we did accustome our minds more unto this kind of relief than we do ; if upon the incursion of fears , dangers , sorrows , we did more readily retreat unto thoughts of that state wherein we shall be freed from them all ; even this most inferiour consideration of it , would render the thoughts of it more familiar , and the thing it self more useful unto us . much better it were , than on such occasions to be exercised with heartless complaints , uncertain hopes , and fruitless contrivances . but there is that which unto them who are truely spiritually minded , hath more evil in it than all these things together , and that is sin . heaven is a state of deliverance from sin , from all sin , in all the causes , concomitants and effects of it . he is no true believer unto whom sin is not the greatest burden , sorrow , and trouble . other things , as the loss of dear relations , or extraordinary pains , may make deeper impressions on the mind by its natural affections at some seasons , than ever our sins did at any one time , in any one instance . so a man may have a greater trouble in sense of pain , by a fit of the tooth-ache , which will be gone in an hour , than in an hectick feavour or consumption , which will assuredly take away his life . but take in the whole course of our lives , and all the actings of our souls in spiritual judgment as well as natural affection , and i do not understand how a man can be a sincere believer , unto whom sin is not the greatest burden and sorrow . wherefore in the first place it belongs unto the true notion of heaven , that it is a state wherein we shall be eternally freed from sin , and all the concernments of it , but only the exaltation of the glory of gods grace in christ , by the pardon of it . he that truely hates sin and abhorrs it , whose principal desire and design of life is to be freed from it so far as it is possible ; who walks in self abasement through a sence of his many disappointments , when he hoped it should act in him no more , cannot as i judge but frequently betake himself for refreshment unto thoughts of that state wherein he shall be freed from it and triumph over it unto eternity . this is a notion of heaven that is easily apprehended and fixed on the mind , which we may dwell upon , unto the great advantage and satisfaction of our souls . frequent thoughts and meditations of heaven under this notion , do argue a man to be spiritually minded . for it is a convincing evidence that sin is a burden unto him , that he longs to be delivered from it and all its consequents ; that no thoughts are more welcome unto him , than those of that state wherein sin shall be no more . and although men are troubled about their sins , and would desirously be freed from them , so far as they perplex their minds , and make their consciences uneasie ; yet if they are not much in the prospect of this relief , if they find not refreshment in it , i fear their trouble is not such as it ought to be . wherefore , when men can so wrangle and wrestle with their convictions of sin , and yet take up the best of their relief in hopes that it will be better with them at some times or other in this world , without longing desires after that state wherein sin shall be no more , they can give no evidence that they are spiritually minded . it is quite otherwise with sincere believers in the exercise of this duty . the considerations of the grace and love of god , of the blood of christ , of the purity and holiness of that good spirit that dwelleth in them , of the light , grace and mercy which they have attained through the promises of the gospel , are those which make the remainders of sin most grievous and burdensom unto them . this is that which even breaks their hearts , and makes some of them go mourning all the day long , namely , that any thing of that which alone god hates ▪ should be found in them , or be remaining with them . it is in this condition an evidence that they are spiritually minded , if together with watchful endeavours for the universal mortification of sin , and utter excision of it both root and branch , they constantly adde these thoughts of that blessed state wherein they shall be absolutely and eternally freed from all sin , with refreshment , delight , and complacency . these things belong unto our direction for the fixing of our thoughts and meditations on things above . this the meanest and weakest person who hath the least spark of sincerity and grace is capable of apprehending and able to practise . and it is that which the sense they have of the evil of sin will put them on every day , if they shut not their eyes against the light of the refreshment that is in it . let them who cannot arise in their minds unto fixed and stable thoughts of any other notion of these invisible things , dwell on this consideration of them , wherein they will find no small spiritual advantage and refreshment unto their souls . . as unto the positive part of this glorious future state , the thoughts and apprehensions of men are very various . and that we may know as well what to avoid , as what to embrace , we shall a little reflect on some of them . . many are able to entertain no rational conceptions about a future state of blessedness and glory , no notions wherein either faith or reason is concerned . imagination they have of something that is great and glorious , but what it is they know not . no wonder if such persons have no delight in , no use of thoughts of heaven . when their imaginations have fluctuated up and down in all uncertainties for a while , they are swallowed up in nothing . glorious and therefore desirable they take it for granted that it must be . but nothing can be so unto them , but what is suitable unto their present dispositions , inclinations and principles . and hereof there is nothing in the true spiritual glory of heaven , or in the eternal enjoyment of god. these things are not suited unto the wills of their minds and of the flesh , and therefore they cannot rise up unto any constant desires of them . hence to please themselves , they begin to imagine what is not . but whereas what is truely heaven pleaseth them not , and what doth please them is not heaven , nor there to be found , they seldom or never endeavour in good earnest to exercise their thoughts about it . it were well if darkness and ignorance of the true nature of the future state and eternal glory , did not exceedingly prejudice believers themselves , as unto their delight in them and meditations about them . they have nothing fixed or stated in their minds , which they can betake themselves unto in their thoughts when they would contemplate about them . and by the way , whatever doth divert the minds of men from the power and life of spiritual worship , as do all pompous solemnities in the performance of it , doth greatly hinder them as unto right conceptions of our future state . there was a promise of eternal life given unto the saints under the old testament : but whereas they were obliged unto a worship that was carnal and outwardly pompous , they never had clear and distinct apprehensions of the future state of glory ; for life and immortality were brought to light by the gospel . wherefore , although no man living can see or find out the infinite riches of eternal glory ; yet is it the duty of all to be acquainted with the nature of it in general , so as that they may have fixed thoughts of it , love unto it , earnest desires after it , all under its own true and proper notion . . so great a part of mankind as the mahumetans , unto whom god hath given all the principal and most desirable parts of the world to inhabit and possess , do conceive the state of future blessedness to consist in the full satisfaction of their sensual lusts and pleasures . an evidence this is , that the religion which they profess , hath no power or efficacy on their minds to change them from the love of sin , or placing their happiness in fulfilling the desires of the flesh. it doth not at all enlighten their minds to discern a beauty in spiritual things , nor excite their affections unto the love of them , nor free the soul to look after blessedness in such things as alone are suited unto its rational constitution . for if it did , they would place their happiness and blessedness in them . wherefore , it is nothing but an artifice of the god of this world , to blind the eyes of men unto their eternal destruction . . some of the philosophers of old did attain an apprehension that the blessedness of men in another world doth consist in the souls full satisfaction in the goodness and beauty of the divine nature . and there is a truth in this notion which contemplative men have adorned with excellent and rational discourses . and sundry who have been and are learned among christians , have greatly improved this truth , by the light of the scripture . from reason they take up with thoughts of the goodness , the amiableness , the self-sufficiency , the alsufficient satisfactoriness of the infinite perfections of the divine nature . these things shine in themselves with such a glorious light , as that there is no more required unto a perception of them , but that men do not wilfully shut their eyes against it , through bestial sensuality and love of sin. from reason also do they frame their conceptions concerning the capacity of the souls of men for the immediate enjoyment of god , and what is suited therein unto their utmost blessedness . no more is required unto these things , but a due consideration of the nature of god and man , with our relation unto him and dependance on him . by the light of the scripture they frame these things into that which they call the beatifical vision , whereby they intend all the wayes whereby god in the highest and immediate instances , can and doth communicate of himself unto the souls of men , and the utmost elevation of their intellectual capacities to receive those communications . it is such an intellectual apprehension of the divine nature and perfections , with ineffable love , as gives the soul the utmost rest and blessedness which its capacities can extend unto . these things are so ; and they have been by many both piously and elegantly illustrated . howbeit they are above the capacities of ordinary christians , they know not how to manage them in their minds , nor exercise their thoughts about them . they cannot reduce them unto present usefulness , nor make them subservient unto the exercise and encrease of grace . and the truth is , the scripture gives us another notion of heaven and glory , not contrary unto this , not inconsistent with it , but more suited unto the faith and experience of believers , and which alone can convey a true and useful sence of these things unto our minds . this therefore is diligently to be enquired into , and firmly stated in our thoughts and affections . . the principal notion which the scripture gives us of the state of heavenly blessedness , and which the meanest believers are capable of improving in daily practice , is , that faith shall be turned into sight , and grace into glory . we walk now by faith and not by sight , saith the apostle , cor. . . wherefore this is the difference between our present and our future state , that sight hereafter shall supply the room of faith , joh. . . and if sight come into the place of faith , then the object of that sight must be the same with the present object of our faith. so the apostle informs us ; cor. . . , . for we know in part , and when we prophesie in part ; but when that which is perfect is come , that which is in part shall be done away . for now we see through a glass darkly , but then face to face . those things which we see now darkly as in a glass , we shall then have an immediate sight and full comprehension of ; for that which is perfect must come and doe away that which is in part . what then is the principal present object of faith as it is evangelical , into whose room sight must succeed ? is it not the manifestation of the glory of the infinite wisdom , grace , love , kindness and power of god in christ , the revelation of the eternal councels of his will , and the ways of their accomplishment unto the eternal salvation of the church in and by him ; with the glorious exaltation of christ himself ? wherefore , in the full satisfactory representation of these things unto our souls , received by sight or a direct immediate intuition of them , doth the glory of heaven principally consist . we behold them now darkly as in a glass ; that is , the utmost which by faith we can attain unto ; in heaven they shall be openly and fully displayed . the infinite incomprehensible excellencies of the divine nature , are not proposed in scripture as the immediate object of our faith , nor shall they be so unto sight in heaven . the manifestation of them in christ is the immediate object of our faith here , and shall be of our sight hereafter . only through this manifestation of them we are lead even by faith ultimately to acquiesce in them ; as we shall in heaven be lead by love perfectly to adhere unto them with delight ineffable . this is our immediate objective glory in heaven , we hope for no other . and this if god will i shall shortly more fully explain . whoever lives in the exercise of faith , and hath any experience of the life , power and sweetness of these heavenly things , unto whom they are a spring of grace and consolation , they are able to meditate on the glory of them in their full enjoyment . think much of heaven , as that which will give you a perfect view and comprehension of the wisdom and love and grace of god in christ , with those other things which shall be immediately declared . some perhaps will be ready to say , that if this be heaven they can see no great glory in it , no such beauty as for which it should be desired . it may be so , for some have no instrument to take a view of invisible things but carnal imaginations . some have no light , no principle , no disposition of mind or soul , whereunto these things are either acceptable or suitable . some will go no further in the consideration of the divine excellencies of god , and the faculties and actings of our souls , than reason will guide them , which may be of use . but we look for no other heaven , we desire none , but what we are lead unto and prepared for by the light of the gospel ; that which shall perfect all the beginnings of gods grace in us ; not what shall be quite of another nature and destructive of them . we value not that heaven which is equally suited unto the desires and inclinations of the worst of men as well as of the best ; for we know that they who like not grace here , neither do nor can like that which is glory hereafter . no man who is not acquainted experimentally in some measure , with the life , power and evidence of faith here , hath any other heaven in his aim , but what is erected in his own imagination . the glory of heaven which the gospel prepares us for , which faith leads and conducts us unto , which the souls of believers long after , as that which will give full rest , satisfaction and complacency , is the full , open , perfect manifestation of the glory of the wisdom , goodness , and love of god in christ , in his person and mediation , with the revelation of all his councels concerning them , and the communication of their effects unto us . he that likes it not , unto whom it is not desireable , may betake himself unto mahomets paradise , or the philosophers speculations , in the gospel heaven he hath no interest . these are the things which we see now darkly as in a glass , by faith ; in the view of them are our souls gradually changed into the likeness of god ; and the comprehension of them is that which shall give us our utmost conformity and likeness unto him whereof our natures are capable . in a sense and experience of their reality and goodness given us by the holy ghost , do all our spiritual consolations and joyes consist . the effects produced by them in our souls are the first fruits of glory . our light , sense , experience and enjoyment of these things however weak and frequently interrupted , our apprehensions of them however dark and obscure , are the only means whereby we are made meet for the inheritance of the saints in light. to have the eternal glory of god in christ , with all the fruits of his wisdom and love , whilest we are our selves under the full participation of the effects of them , immediately , directly , revealed , proposed , made known unto us in a divine and glorious light , our souls being furnished with a capacity to behold and perfectly comprehend them , this is the heaven which according unto gods promise we look for . but as was said , these things shall be elsewere more fully treated of . it is true , that there are sundry other things in particular that belong unto this state of glory . but what we have mentioned is the fountain and spring of them all . we can never have an immeditate enjoyment of god in the immensity of his nature , nor can any created understanding conceive any such things . gods communications of himself unto us , and our enjoyment of him , shall be in and by the manifestation of his glory in christ. he who can see no glory , who is sensible of no blessedness in these things , is a stranger unto that heaven which the scripture reveals , and which faith leads unto . it may be enquired , what is the subjective glory , or what change is to be wrought in our selves that we may enjoy this glory ? now that consists principally as unto our souls in the perfection of all grace , which is initially wrought and subjectively resides in us in this world . the grace which we have here , shall not be done away as unto its essence and nature , though somewhat of it shall cease as unto the manner of its operation . what soul could think with joy of going to heaven , if thereby he must lose all his present light , faith , and love of god , though he be told that he should receive that in lieu of them , which is more excellent , whereof he hath no experience , nor can understand of what nature it is . when the saints enter into rest , their good works do follow them , and how can they do so , if their grace do not accompany them , from whence they proceed ? the perfection of our present graces which are here weak , and interrupted in their operations , is a principal eminency of the state of glory . faith shall be heightned into vision as was proved before , which doth not destroy its nature , but cause it to cease as unto its manner of operation towards things invisible . if a man have a weak small faith in this life , with little evidence , and no assurance , so that he doubts of all things , questions all things , and hath no comfort from what he doth believe ; if afterwards through supplyes of grace , he hath a mighty prevailing evidence of the things believed , is filled with comfort and assurance ; this is not by a faith or grace of another kind than what he had before ; but by the same faith raised unto an higher degree of perfection . when our saviour cured the blind man , and gave him hls sight ; mark . at first he saw all things obscurely and imperfectly , he saw men , as trees , walking ; ver . . but on another application of vertue unto him , he saw all things clearly ; ver . . it was not a sight of another kind which he then received , than what he had at first ; only its imperfection whereby he saw men like trees walking was taken away . nor will our perfect vision of things above , be a grace absolutely of another kind from the light of faith which we here enjoy ; only what is imperfect in it will be done away , and it will be made meet for the present enjoyment of things here at a distance and invisible . love shall have its perfection also , and the least alteration in its manner of operation of any grace whatever . and there is nothing that should more excite us to labour after a growth in love to god in christ , than this , that it shall to all eternity be the same in its nature and in all its operations , only both the one and the other shall be made absolutely perfect . the soul will by it be enabled to cleave unto god unchangeably , with eternal delight , satisfaction and complacency . hope shall be perfect in enjoyment , which is all the perfection it is capable of . so shall it be as unto other graces . this subjective perfection of our natures , especially in all the faculties , powers , and affections of our souls and all their operations , belongs unto our blessedness , nor can we be blessed without it . all the objective glory in heaven would not in our beholding and enjoyment of it ( if it were possible ) make us blessed and happy , if our own natures were not made perfect , freed from all disorder , irregular motions and weak imperfect operations . what is it then that must give our nature this subjective perfection ? it is that grace alone whose beginnings we are here made partakers of . for therein consists the renovation of the image of god in us . and the perfect communication of that image unto us , is the absolute perfection of our natures ; the utmost which their capacity is suited unto . and this gives us the last thing to be enquired into , namely by what means in our selves we shall eternally abide in that state . and this is by the unalterable adherence of our whole souls unto god , in perfect love and delight . this is that whereby alone the soul reacheth unto the essence of god , and the infinite incomprehensible perfections of his nature . for the perfect nature hereof , divine revelation hath left it under a vail , and so must we do also . nor do i designedly handle these things in this place , but only in the way of a direction how to exercise our thoughts about them . this is that notion of heaven which those who are spiritually minded ought to be conversant withall . and the true stating of it by faith , is a discriminating character of believers . this is no heaven unto any others . those who have not an experience of the excellency of these things in their initial state in this world , and their incomparable transcendency unto all other things , cannot conceive how heavenly glory and blessedness should consist in them . unskilful men may cast away rough unwrought diamonds as useless stones ; they know not what polishing will bring them unto . nor do men unskilful in the mysteries of godliness , judge there can be any glory in rough unwrought grace ; they know not what lustre and beauty the polishing of the heavenly hand will give unto it . it is generally supposed that however men differ in and about religion here , yet they agree well enough about heaven , they would all go to the same heaven . but it is a great mistake , they differ in nothing more ; they would not all go to the same heaven . how few are they who value that heavenly state which we have treated of ; or do understand how any blessedness can consist in the enjoyment of it ? but this and no other heaven would we go unto . other notions there may be , there are of it , which being but fruits and effects of mens own imaginations , the more they dwell in the contemplation of them , the more carnal they may grow , at best the more superstitious . but spiritual thoughts of this heaven , consisting principally in freedom from all sin , in the perfection of all grace in the vision of the glory of god in christ , and all the excellencies of the divine nature as manifested in him , are an effectual means for the improvement of spiritual life , and the encrease of all graces in us . for they cannot but effect an assimilation in the mind and heart unto the things contemplated on , where the principles and seeds of them are already inlaid and begun . this is our first direction . secondly , having fixed right notions and apprehensions of heavenly things in our minds , it is our duty to think and contemplate greatly on them , and our own concernment in them . without this all our speculations concerning the nature of eternal things , will be of no use unto us . and unto your encouragement and direction , take these few short rules relating unto this duty . ( . ) here lyes the great trial whether we are spiritually minded or no , by vertue of this rule ; if we are risen with christ , we will mind the things that are above , col. . . ( . ) here lyes the great means whereby we may attain further degrees in that blessed frame of mind , if it be already formed in us , by vertue of that rule ; beholding the glory of god as in a glass , we are changed into the same image from glory to glory , cor. . . ( . ) here lyes the great evidence whether we have a real interest in the things above or no ; whether we place our portion and blessedness in them , by vertue of that rule ; where our treasure is , there will our hearts be also . are they our treasure , our portion , our reward , in comparison whereof all other things are but loss and dung ? we shall assuredly be conversant in our minds about them . ( . ) it cannot be imagined , that a man should have in him a principle cognate and suited unto things above , of the same kind and nature with them , that his soul should be under the conduct of those habits of grace , which strive and naturally tend unto perfection , labouring greatly here under the weight of their own weaknesses , as it is with all who are truely spiritually minded , and yet not have his thoughts greatly exercised about these things , joh. . . it were well if we would trye our selves by things of so uncontroulable evidence . what can any object unto the truth of these things , or the necessity of this duty ? if it be otherwise with us , it is from one of these two causes ; either we are not convinced of the truth and reality of them , or we have no delight in them , because we are not spiritually minded . do we think that men may turmoyl themselves in earthly thoughts all the day long , and when they are freed of their affairs , betake themselves unto those that are vain and useless , without any stated converse with things above , and yet enjoy life and peace ? we must take other measures of things , if we intend to live unto god , to be like him , and to come unto the enjoyment of him . what is the matter with men that they are so stupid ? they all generally desire to go to heaven , at least when they can live here no longer . some indeed have no other regard unto it , but only that they would not go to hell. but most would dye the death of the righteous , and have their latter end like his , yet few there are who endeavour to attain a right notion of it , to try how it is suited unto their principles and desires ; but content themselves with such general notions of it as please their imaginations . it is no wonder if such persons seldom exercise their minds or thoughts about it , nor do they so much as pretend to be spiritually minded . but as for those who are instructed in these things , who profess their chiefest interest to lye in them , not to abound in meditation concerning them , it argues indeed that whatever they profess , they are earthly and carnal . again ; meditate and think of the glory of heaven , so as to compare it with the opposite state of death and eternal misery . few men care to think much of hell , and the everlasting torments of the wicked therein . those do so least , who are in most danger of falling thereinto . they put far from them the evil day , and suppose their covenant with death and hell to be sure . some begin to advance an opinion that there is no such place , because it is their interest and desire that there should be none . some out of profaneness make a scoffe at it , as though a future judgment were but a fable . most seem to think that there is a severity in thoughts about it , which it is not fit we should be too much terrified withal . some transient thoughts they will have of it , but not suffer them to abide in their minds , lest they should be too much discomposed . or they think it not consistent with the goodness of christ to leave any men in that condition ; whereas there is more spoken directly of hell , its torments and their eternity , by himself self 〈◊〉 in all the scripture besides . these thoughts ●●●…ost proceed from an unwillingness to be troubled 〈◊〉 their sins , and are useful unto none . it is the height of folly for men to endeavour the hiding of themselves for a few moments from that which is unavoidably coming upon them unto eternity ; and the due consideration whereof , is a means for an escape from it . but i speak only of true believers . and the more they are conversant in their thoughts about the future estate of eternal misery , the greater evidence they have of the life and confidence of faith. it is a necessary duty to consider it , as what we were by nature obnoxious unto , as being children of wrath ; what we have deserved by our personal sins , as the wages of sin is death ; what we are delivered from through jesus the deliverer who saves us from the wrath to come ; what expression it is of the indignation of god against sin , who hath prepared this tophet of old ; that we may be delivered from sin , kept up to an abhorrency of it , walking in humility , self-abasement , and the admiration of divine grace . this therefore is required of us , that in our thoughts and meditations , we compare the state of blessedness and eternal glory , as a free and absolute effect of the grace of god in and through christ jesus , with that state of eternal misery , which we had deserved . and if there be any spark of grace or of holy thankfulness in our hearts , it will be stirred up unto its due exercise . some it may be will say , that they complained before that they cannot get their minds fixed on these things . weakness , weariness , darkness , diversions , occasions do prevalently obstruct their abiding in such thoughts . i shall speak further unto this afterwards , at present i shall only suggest two things . ( . ) if you cannot attain , yet continue to follow after ; get your minds in a perpetual endeavour after an abode in spiritual thoughts . let your minds be rising towards them every hour , yea an hundred times a day , on all occasions , on a continual sense of duty ; and sigh within your selves for deliverance , when you find disappointments , or not a continuance in them . it is the sence of that place ; rom. . , , , , . ( . ) take care you go not backwards and lose what you have wrought . if you neglect these things for a season , you will quickly find your selves neglected by them . so i observe it every day in the hearing of the word . whilst persons keep up themselves to a diligent attendance on it where they find it preached unto their edification , they find great delight in it , and will undergo great difficulties for the enjoyment of it : let them be diverted from it for a season , after a while it grows indifferent unto them , any thing will satisfy them that pretends unto the same duty . chap. vii . especial objects of spiritual thoughts on the glorious state of heaven , and what belongs thereunto . first , of christ himself . thoughts of heavenly glory , in opposition unto . thoughts of eternal misery . the use of such thoughts . advantage in sufferings . it will be unto our advantage having stated right notions of the glory of the blessed state above in our minds , to fix on some particulars belonging unto it , as the especial object of our thoughts and meditations . as , ( . ) think much of him who unto us is the life and center of all the glory of heaven that is , christ himself . i shall be very brief in treating hereof , because i have designed a peculiar treatise on this subject , of beholding the glory of christ both here and unto eternity . at present therefore a few things only shall be mentioned , because on this occasion they are not to be omitted . the whole of the glory of the state above is expressed by being ever with the lord ; where he is , to behold his glory . for in and through him is the beatifical manifestation of god and his glory made for evermore . and through him are all communications of inward glory unto us . the present resplendency of heavenly glory , consists in his mediatory ministry , as i have at large elsewhere declared . and he will be the means of all glorious communications between god and the church unto eternity . wherefore if we are spiritually minded , we should fix our thoughts on christ above , as the center of all heavenly glory . to help us herein we may consider the things that follow . ( . ) faith hath continual recourse unto him on the account of what he did and suffered for us in this world . for thereon , pardon of sin , justification and peace with god do depend . this ariseth in the first place from a sence of our own wants . but love of him is no less necessary unto us than faith in him . and although we have powerful motives unto love , from what he did and was in this world , yet the formal reason of our adherence unto him thereby is what he is in himself , as he is now exalted in heaven . if we rejoyce not at the remembrance of his present glory , if the thoughts of it be not frequent with us and refreshing unto us , how dwelleth his love in us ? ( . ) our hope is that e're long we shall be ever with him . and if so , it is certainly our wisdom and duty to be here with him as much as we can . it is a vain thing for any to suppose that they place their chiefest happiness in being for ever in the presence of christ , who care not at all to be with him here as they may . and the only way of our being present with him here , is by faith and love , acting themselves in spiritual thoughts and affections . and it is an absurd thing for men to esteem themselves christians , who scarce think of christ all the day long . yet some , as one complained of old , scarce ever think or speak of him but when they swear by his name . i have read of them who have lived and dyed in continual contemplation on him , so far as the imperfection of our present state will admit . i have known them , i do know them , who call themselves unto a reproof if at any time he hath been many minutes out of their thoughts . and it is strange that it should be otherwise with them who love him in sincerity ; yet i wish i did not know more , who give evidences that it is a rare thing for them to be exercised in serious thoughts and meditations about him . yea there are some who are not averse upon occasions to speak of god , of mercy , of pardon , of his power and goodness , who if you mention christ unto them , with any thing of faith , love , trust in him , they seem unto them as a strange thing . few there are who are sensible of any religion beyond what is natural . the things of the wisdom and power of god in christ , are foolishness unto them . take some directions for the discharge of this duty . ( . ) in your thoughts of christ be very careful that they are conceived and directed according to the rule of the word , lest you deceive your own souls , and give up the conduct of your affections unto vain imaginations . spiritual notions befalling carnal minds , did once by the means of superstition ruine the power of religion . a conviction men had that they must think much of jesus christ , and that this would make them conformable unto him ; but having no real evangelical faith , nor the wisdom of faith to exercise it in their thoughts and affections in a due manner , nor understanding what it was to be truely like unto him , they gave up themselves unto many foolish inventions and imaginations ; by which they thought to express their love and conformity unto him . they would have images of him which they would embrace , adore , and bedew with their tears . they would have crucifixes as they called them , which they would carry about them , and wear next unto their hearts , as if they resolved to lodge christ alwayes in their bosoms . they would go in pilgrimage to the place where he dyed and rose again , through a thousand dangers ; and purchase a feigned chip of a tree whereon he suffered , at the price of all they had in the world . they would endeavour by long thoughtfulness , fastings and watchings , to cast their souls into raptures and extasies , wherein they fancied themselves in his presence . they came at last to make themselves like him , in getting impressions of wounds , on their sides , their hands and feet . unto all these things and sundry others of an alike nature and tendency , did superstition abuse and corrupt the minds of men , from a pretence of a principle of truth ; for there is no more certain gospel truth than this , that believers ought continually to contemplate on christ , by the actings of faith in their thoughts and affections ; and that thereby they are changed and transformed into his image , cor. . . and we are not to forego our duty , because other men have been mistaken in theirs ; nor part with practical fundamental principles of religion , because they have been abused by superstition . but we may see herein , how dangerous it is to depart in any thing from the conduct of scripture light and rule , when for want thereof , the best and most noble endeavours of the minds of men , even to love christ and to be like unto him , do issue in provocations of the highest nature . pray therefore that you may be kept unto the truth in all things by a diligent attendance unto the only rule thereof , and conscientious subjection of soul unto the authority of god in it . for we ought not to suffer our affections to be entangled with the paint or artificial beauty of any way or means of giving our love unto christ , which are not warranted by the word of truth . yet i must say , that i had rather be among them who in the actings of their love and affections unto christ do fall into some irregularities and excesses in the manner of expressing it ( provided their worship of him be neither superstitious nor idolatrous ) than among those who professing themselves to be christians , do almost disavow their having any thoughts of or affection unto the person of christ : but there is no need that we should foolishly run into either of these extreams . god hath in the scripture sufficiently provided against them both . he hath both shewed us the necessity of our diligent acting of faith and love on the person of christ ; and hath limited out the way and means whereby we may so do ; and let our designs be what they will , where in any thing we depart from his prescriptions , we are not under the conduct of his spirit , and so are sure to lose all that we do . wherefore two things are required that we may thus think of christ and meditate on him according to the mind and will of god. ( . ) that the means of bringing him to mind , be what god hath promised and appointed . ( . ) that the continued proposal of him as the object of our thoughts and meditations be of the same kind . for both these ends , the superstitious minds of men invented the wayes of images and crucifixes , with their appurtenances before mentioned . and this rendred all their devotion an abomination . that which tends unto these ends among believers , is the promise of the spirit ; and the institutions of the word . would you then think of christ as you ought ; take these two directions . ( . ) pray that the holy spirit may abide with you continually to mind you of him , which he will do in all in whom he doth abide ; for it belongs unto his office. ( . ) for more fixed thoughts and meditations ; take some express place of scripture , wherein he is set forth and proposed either in his person , office , or grace unto you , gal. . . . this duty lyes at the foundation of all that blessed communion and entercourse , that is between jesus christ and the souls of believers . this i confess is despised by some and the very notion of it esteemed ridiculous . but they do therein no less than renounce christianity , and turn the lord christ into an idol , that neither knoweth , seeth , nor heareth . but i speak unto them who are not utter strangers unto the life of faith , who know not what religion is , unless they have real spiritual entercourse and communion with the lord christ thereby . consider this therefore as it is in particular exemplified in the book of canticles . there is not one instance of it to be found , which doth not suppose a continual thoughtfulness of him . and in answer unto them , as they are actings of faith and love wherein he is delighted , doth he by his spirit insinuate into our minds and hearts , a gracious sence of his own love , kindness and relation unto us . the great variety wherein these things are mutually carryed on between him and the church , the singular endearments which ensue thereon , and blessed estate in rest and complacency , do make up the substance of that holy discourse . no thoughts then of christ , proceeding from faith , accompanyed with love and delight , shall be lost : they that sow this seed shall return with their sheaves ; christ will meet them with gracious intimations of his acceptance of them , delight in them , and return a sense of his own love unto them . he never will be , he never was behind with any poor soul in returns of love. those gracious and blessed promises which he hath made of coming unto them that believe in him , of making his abode with them , and of supping with them , all expressions of a gracious presence and intimate communion , do all depend on this duty . wherefore we may consider three things concerning these thoughts of christ. ( . ) that they are exceeding acceptable unto him , as the best pledges of our cordial affection . cant. . . o my dove that art in the clefts of the rock , in the secret places of the stairs , let me see thy countenance , let me hear thy voice ; for sweet is thy voice , and thy countenance is comely . when a soul through manifold discouragements and despondencies withdraws , and as it were hides it self from him , he calleth to see a poor weeping , blubbered face , and to hear a broken voice , that scarce goes beyond sighs and groans . ( . ) these thoughts are the only means , whereby we comply with the gracious intimations of his love mentioned before . by them do we hear his knocking , know his voice , and open the door of our hearts to give him entrance , that he may abide and sup with us . sometimes indeed the soul is surprized into acts of gracious communion with christ , cant. . . but they are not to be expected unless we abide in those wayes and means which prepare and make our souls meet for the reception and entertainment of him . wherefore , ( . ) our want of experience in the power of this holy entercourse and communion with christ , ariseth principally from our defect in this duty . i have known one who after a long profession of faith and holiness , fell into great darkness and distress , meerly on this account , that he did not experience in himself , the sweetness , life , and power of the testimonies given concerning the real communications of the love of christ unto , and the intimation of his presence with believers . he knew well enough the doctrine of it , but did not feel the power of it ; at least he understood there was more in it , than he had experience of . god carryed him by faith through that darkness ; but taught him withal , that no sence of these things was to be let into the soul , but by constant thoughtfulness and contemplations on christ. how many blessed visits do we lose , by not being exercised unto this duty . see cant. . , , . sometimes we are busie , sometimes careless and negligent , sometimes slothful , sometimes under the power of temptations , so that we neither enquire after , nor are ready to receive them . this is not the way to have our joyes abound . again , i speak now with especial respect unto him in heaven . the glory of his presence as god and man eternally united , the discharge of his mediatory office as he is at the right hand of god , the glory of his present acting for the church , as he is the minister of the sanctuary and the true tabernacle which god hath fixed and not man , the love , power and efficacy of his intercession , whereby he takes care for the accomplishment of the salvation of the church , the approach of his glorious coming unto judgment , are to be the objects of our daily thoughts and meditations . let us not mistake our selves . to be spiritually minded is not to have the notions and knowledge of spiritual things in our minds ; it is not to be constant , no not to abound in the performance of duties , both which may be where there is no grace in the heart at all . it is to have our minds really exercised with delight about heavenly things , the things that are above , especially christ himself as at the right hand of god. again : so think of eternal things as continually to lay them in the ballance against all the sufferings of this life . this use of it i have spoken unto somewhat before ; and it is necessary it should be pressed upon all occasions . it is very probable that we shall yet suffer more than we have done . those who have gone before us , have done so ; it is foretold in the scripture , that if we will live godly in christ jesus we must do so ; we stand in need of it , and the world is prepared to bring it on us . and as we must suffer , so it is necessary unto the glory of god , and our own salvation , that we suffer in a due manner . meer sufferings will neither commend us unto god , nor any way advantage our own souls . when we suffer acording to the will of god , it is an eminent grace , gift and priviledge , psal. . . but many things are required hereunto . it is not enough that men suppose themselves to suffer for conscience sake , though if we do not so , all our sufferings are in vain . nor is it enough that we suffer for this or that way of profession in religion , which we esteem to be true and according to the mind of god , in opposition unto what is not so . the glory of sufferings on these accounts solely , hath been much sullied in the dayes wherein we live . it is evident that persons out of a natural courage , accompanied with deep radicate perswasions , and having their minds influenced with some sinister ends , may undergo things hard and difficult , in giving testimony unto what is not according to the mind of god. examples we have had hereof in all ages , and in that wherein we live in an especial manner . see pet. . , , . we have had enough to take off all paint and appearance of honour from them who in their sufferings are deceived in what they profess . but men may from the same principles suffer for what is indeed according to the mind of god , yea may give their bodyes to be burned therein , and yet not to his glory nor their own eternal advantage . wherefore we are duely to consider all things that are requisite to make our sufferings acceptable unto god and honourable unto the gospel . i have observed in many a frame of spirit with respect unto sufferings , that i never saw good event of when it was tryed to the uttermost . boldness , confidence , a pretended contempt of hardships , and scorning other men whom they suppose defective in these things , are the garments or livery they wear on this occasion . such principles may carry men out in a bad cause , they will never do so in a good . evangelical truth will not be honourably witnessed unto , but by evangelical graces . distrust of our selves , a due apprehension of the nature of the evils to be undergone , and of our own frailty , with continual prayers to be delivered from them , or supported under them , and prudent care to avoid them without an inroad on conscience , or neglect of duty , are much better preparations for an entrance into a state of suffering . many things belong unto our learning aright this first and last lesson of the gospel , namely , of bearing the cross , or undergoing all sorts of sufferings for the profession of it . but they belong not unto our present occasion . this only is that which we now press , as an evidence of our sincerity in our sufferings , and an effectual means to enable us chearfully to undergo them , which is to have such a continual prospect of the future state of glory , so as to lay it in the ballance against all that we may undergo . for , ( . ) to have our minds filled and possessed with thoughts thereof , will give us an alacrity in our entrance into sufferings in a way of duty . other considerations will offer themselves unto our relief , which will quickly fade and disappear . they are like a cordial water which gives a little relief for a season , and then leaves the spirits to sink beneath what they were before it was taken . some relieve themselves from the consideration of the nature of their sufferings ; they are not so great , but that they may conflict with them and come off with safety . but there is nothing of that kind so small , which will not prove too hard and strong for us , unless we have especial assistance . some do the same from their duration ; they are but for ten dayes or six months , and then they shall be free . some from the compassion and esteem of men. these and the like considerations are apt to occur unto the minds of all sorts of persons , whether they are spiritually minded or no. but when our minds are accustomed unto thoughts of the glory that shall be revealed , we shall chearfully entertain every way and path that leads thereunto ; as suffering for the truth doth in a peculiar manner . through this medium we may look chearfully and comfortably , on the loss of name , reputation , goods , liberty , life it self ; as knowing in our selves that we have better and more abiding comforts to betake our selves unto . and we can no other way glorify god by our alacrity in the entrance of sufferings , than when it ariseth from a prospect into and valuation of those invisible things which he hath promised , as an abundant recompence for all we can lose in this world . . the great aggravation of sufferings is their long continuance , without any rational appearance or hopes of relief . many who have entred into sufferings with much courage and resolution , have been wearied and worn out with their continuance . elijah himself was hereby reduced to pray that god would take away his life , to put an end unto his ministry and calamities . and not a few in all ages have been hereby so broken in their natural spirits , and so shaken in the exercise of faith , as that they have lost the glory of their confession , in seeking deliverance by sinful compliances in the denial of the truth . and although this may be done out of meer weariness , ( as it is the design of sathan to wear out the saints of the most high ) with reluctance of mind , and a love yet remaining unto the truth in their hearts , yet hath it constantly one of these two effects . some by the overwhelming sorrow that befalls them on the account of their failure in profession , and out of a deep sense of their unkindness unto the lord jesus , are stirred up immediately unto higher acts of confession than ever they were before ingaged in , and unto an higher provocation of their adversaries , untill their former troubles are doubled upon them , which they frequently undergo with great satisfaction . instances of this nature occurr in all stories of great persecutions . others being cowed and discouraged in their profession , and perhaps neglected by them whose duty it was rather to restore them , have by the craft of sathan given place to their declensions , and become vile apostates . to prevent these evils arising from the duration of sufferings without a prospect of deliverance , nothing is more prevalent than a constant contemplation on the future reward and glory . so the apostle declares it ; heb. . . when the mind is filled with the thoughts of the unseen glories of eternity , it hath in readiness what to lay in the ballance against the longest continuance and duration of sufferings , which in comparison thereunto at their utmost extent are but for a moment . i have insisted the longer on these things , because they are the peculiar object of the thoughts of them that are indeed spiritually minded . chap. viii . spiritual thoughts of god himself . the opposition unto them and neglect of them , with their causes and the way of their prevalency . predominant corruptions expelling due thoughts of god , how to be discovered , &c. thoughts of god , of what nature , and what they are to be accompanyed withal , &c. i have spoken very briefly unto the first particular instance of the heavenly things , that we are to fix our thoughts upon , namely , the person of christ. and i have done it on the reason before mentioned , namely , that i intend a peculiar treatise on that subject , or and enquiry how we may behold the glory of christ in this life , and how we shall do so unto eternity . that which i have reserved unto the last place as unto the exercise of their thoughts about , who are spiritually minded , is that which is the absolute foundation and spring of all spiritual things ; namely , god himself . he is the fountain whence all these things proceed , and the ocean wherein they issue ; he is their center and circumference wherein they all begin , meet and end . so the apostle issues his profound discourse of the councels of the divine will and mysteries of the gospel , rom. . . of him , and through him , and to him are all things , to whom be glory for ever . all things arise from his power , are all disposed by his wisdom into a tendency unto his glory ; of him , and through him , and to him are all things . under that consideration alone are they to be the objects of our spiritual meditations , namely , as they come from him , and tend unto him . all other things are finite and limited ; but they begin and end in that which is immense and infinite . so god is all in all. he therefore is or ought to be the only supream absolute object of our thoughts and desires ; other things are from and for him only . where our thoughts do not either immediately and directly , or mediately and by just consequence tend unto and end in him , they are not spiritual , . pet. . . to make way for directions how to exercise our thoughts on god himself , some things must be premised concerning a sinful defect herein , with the causes of it . . it is the great character of a man presumptuously and flagitiously wicked , that god is not in all his thoughts , psal. . . that is , he is in none of them . and of this want of thoughts of god there are many degrees ; for all wicked men are not equally so forgetful of him . . some are under the power of atheistical thoughts : they deny , or question , or do not avowedly acknowledge the very being of god. this is the height of what the enmity of the carnal mind can rise unto . to acknowledge god , and yet to refuse to be subject to his law or will , a man would think were as bad if not worse , than to deny the being of god. but it is not so . that is a rebellion against his authority , this and hatred unto the only fountain of all goodness , truth and being ; and that because they cannot own it , but withal they must acknowledge it to be infinitely righteous , holy and powerful , which would destroy all their desires and security . such may be the person in the psalm ; for the words may be read , all his thoughts are that there is no god. howbeit the context describes him as one who rather despiseth his providence , than denyeth his being . but such there are whom the same psalmist elsewhere brands for fools , though themselves seem to suppose that wisdom was born and will dye with them , psal. . . psal. . . it may be never any age since the flood , did more abound with open atheism , among such as pretended unto the use and improvement of reason , than that wherein we live . among the ancient civilized heathen , we hear ever and anon of a person branded for an atheist ; yet are not certain whether it was done justly or no. but in all nations of europe at this day , cities , courts , towns , fields , armies , abound with persons , who if any credit may be given unto what they say or do , believe not that there is a god. and the reason hereof may be a little enquired into . now this is no other in general , but that men have decocted and wasted the light and power of christian religion . it is the fullest revelation of god , that ever he made , it is the last that ever he will make in this world. if this be despised , if men rebell against the light of it , if they break the cords of it , and are senseless of its power , nothing can preserve them from the highest atheism that the nature of man is capable of . it is in vain to expect relief or preservation from inferior means , where the highest and most noble is rejected . reason or the light of nature gives evidences unto the being of god ; and arguments are still well pleaded from them to the confusion of atheists . and they were sufficient to retain men in an acknowledgment of the divine power and godhead , who had no other , no higher evidences of them . but where men have had the benefit of divine revelation , where they have been educated in the principles of christian religion , have had some knowledge , and made some profession of them ; and have through the love of sin , and hatred of every thing that is truely good , rejected all convictions from them concerning the being , power and rule of god , they will not be kept unto a confession of them , by any considerations that the light of nature can suggest . there are therefore among others , three reasons why there are more atheists among them who live where the christian religion is professed , and the power of it rejected , than among any other sort of men , even than there were among the heathens themselves . . god hath designed to magnifie his word above all his name , or all other wayes of the revelation of himself unto the children of men , psal. . . where therefore this is rejected and despised , he will not give the honour unto reason or the light of nature , that they shall preserve the minds of men from any evil whatever . reason shall not have the same power and efficacy on the minds of men , who reject the light and power of divine revelation by the word ; as it hath , or may have on them whose best guide it is , who never enjoyed the light of the gospel . and therefore there is oft times more common honesty among civilized heathens and mahumetans than amongst degenerate christians . and from the same reason the children of professors are sometimes irrecoverably profligate . it will be said , many are recovered unto god by afflictions , who have despised the word . but it is otherwise ; never any were converted unto god by afflictions who had rejected the word . men may by afflictions be recalled unto the light of the word , but none are immediately turned unto god by them . as a good shepheard , when a sheep wanders from the flock , and will not hear his call , sends out his dog , which stops him and bites him . hereon he looks about him , and hearing the call of the shepheard returns again to the flock , job . , , , , , , . but with this sort of persons , it is the way of god , that where the principal means of the revelation of himself , and wherein he doth most glorifie his wisdom and his goodness , is despised , he will not only take off the efficacy of inferior means , but judicially harden the hearts and blind the eyes of men , that such means shall be of no use unto them . see isa. . , , , , . acts , , . rom. . , . thes. . , . . the contempt of gospel light and christian religion , as it is supernatural , ( which is the beginning of transgression unto all atheists among us , ) begets in , and leaves on the mind such a depraved , corrupt habit , such a congeries of all evils , that the hatred of the goodness , wisdom and grace of god can produce ; that it cannot but be wholly inclined unto the worst of evils , as all our original vitious inclinations succeeded immediately on our rejection and loss of the image of god. the best things corrupted , yeild the worst savour ; as manna stank and bred worms . the knowledge of the gospel being rejected , stinking worms take the place of it in the mind , which grow into vipers and scorpions . every degree of apostacy from gospel-truth , brings in a proportionate degree of inclination unto wickedness into the hearts and minds of men , pet. . . and that which is total , unto all the evils that they are capable of in this world . whereas therefore multitudes from their darkness , unbelief , temptation , love of sin , pride and contempt of god , do fall off from all subjection of soul and conscience unto the gospel , either notionally or practically , deriding or despising all supernatural revelations ; they are a thousand times more disposed unto down-right atheism , than persons who never had the light or benefit of such revelations . take heed of decayes . whatever ground the gospel loseth in our minds , sin possesseth it for it self and its own ends. let none say , it is otherwise with them . men grow cold and negligent in the duties of gospel worship , publick and private ; which is to reject gospel light. let them say and pretend what they please , that in other things , in their minds and conversations , it is well with them ; indeed it is not so . sin will , sin doth one way or other , make an encrease in them proportionate unto these decayes ; and will sooner or later discover it self so to do . and themselves if they are not utterly hardened , may greatly discover it , inwardly in their peace , or outwardly in their lives . . where men are resolved not to see , the greater the light is that shines about them , the faster they must close they eyes . all atheism springs from a resolution not to see things invisible and eternal . love of sin , a resolved continuance in the practice of it , the effectual power of vitious inclinations , in opposition unto all that is good , make it the interest of such men that there should be no god to call them to an account . for a supream unavoidable judge , an eternal rewarder of good and evil , is inseparable from the first notion of a divine being . whereas therefore the most glorious light and uncontroulable evidence of these things shines forth in the scripture , men that will abide by their interest to love and live in sin , must close their eyes with all the arts and powers that they have , or else they will pierce into their minds unto their torment . this they do by down-right atheism , which alone pretends to give them security against the light of divine revelation . against all other convictions , they might take shelter from their , fears , under less degrees of it . it is not therefore unto the disparagement but honour of the gospel , that so many avow themselves to be atheists , in those places wherein the truth of it is known and professed . for none can have the least inclination or temptation thereunto , untill they have before hand rejected the gospel , which immediately exposeth them unto the worst of evils . nor is there any means for the recovery of such persons . the opposition that hath been made unto atheism with arguments for the divine being and existence of god , taken from reason and natural light , in this and other ages , hath been of good use to cast contempt on the pretences of evil men , to justifie themselves in their folly . but that they have so much as changed the minds of any , i much doubt . no man is under the power of atheistical thoughts , or can be so long , but he that is insnared into them by his desire to live securely and uncontroulably in sin . such persons know it to be their interest , that there should be no god , and are willing to take shelter under the bold expressions and reasonings of them , who by the same means have hardened and blinded their minds into such foolish thoughts . but the most rational arguments for the being of the deity , will never prove an effectual cure unto a predominant love of , and habitual course in sin , in them who have resisted and rejected the means and motives unto that end declared in divine revelation . and unless the love of sin be cured in the heart , thoughts in the acknowledgment of god , will not be fixed in the mind . . there are those of whom also it may be said , that god is not in all their thaughts , though they acknowledge his essence and being . for they are not practically influenced in any thing by the notions they have of him . such is the person of whom this is affirmed ; psal. . . he is one who through pride and profligacy with hardness in sin , regards not god in the rule of the world , ver . , , , . such is the world filled withal at this day , as they are described , tit. . . they profess that they know god , but in their works deny him , being abominable and disobedient , and to every good work reprobate . they think , they live , they act in all things as if there were no god , at least as if they never thought of him with fear and reverence . and for the most part we need not seek far for evidences of their disregard of god ; the pride of their countenances testify against them , psal. . . and if they are followed further , cursed oaths , licentiousness of life , and hatred of all that is good , will confirm and evidence the same . such as these may own god in words , may be afraid of him in dangers , may attend outwardly on his worship ; but they think not of god at all in a due manner ; he is not in all their thoughts . . there are yet less degrees of this disregard of god and forgetfulness of him . some are so filled with thoughts of the world , and the occasions of life , that it is impossible they should think of god as they ought . for as the love of god , and the love of the world in prevalent degrees are inconsistent , ( for if a man loveth this world , how dwelleth the love of god in him ? ) so thoughts of god and of the world , in the like degree are inconsistent . this is the state of many who yet would be esteemed spiritually minded . they are continually conversant in their minds about earthly things . some things impose themselves on them under the notion of duty : they belong unto their callings , they must be attended unto . some are suggested unto their minds from daily occasions and occurrences . common converse in the world ingageth men into no other but wordly thoughts : love and desire of earthly things , their enjoyment and encrease , exhaust the vigour of their spirits all the day long . in the midst of a multitude of thoughts arising from these and the like occasions , whilst their hearts and heads are reaking with the steam of them , many fall immediately in their seasons unto the performance of holy duties . those times must suffice for thoughts of god. but notwithstanding such duties , what through the want of a due preparation for them , what through the fulness of their minds and affections with other things , and what through a neglect of exercising grace in them , it may be said comparatively , that god is not in all their thoughts . i pray god , that this , at least as unto some degrees of it , be not the condition of many among us . i speak not now of men who visibly and openly live in sin , profane in their principles and profligate in their lives . the prayers of such persons are an abomination unto the lord ; neither have they ever any thoughts of him , which he doth accept : but i speak of them who are sober in their lives , industrious in their callings , and not openly negligent about the outward duties of religion . such men are apt to approve of themselves , and others also to speak well of them ; for these things are in themselves commendable and praise-worthy . but if they are traced home , it will be found as to many of them , that god is not in all their thoughts as he ought to be . their earthly conversation , their vain communication , with their foolish designs , do all manifest that the vigour of their spirits , and most intense contrivances of their minds , are ingaged into things below . some refuse , transient , unmanaged thoughts are sometimes cast away on god , which he despiseth . . where persons do cherish secret predominant lusts in their hearts and lives , god is not in their thoughts as he ought to be . he may be , he often is much in the words of such persons , but in their thoughts he is not , he cannot be in a due manner . and such persons no doubt there are . ever and anon , we hear of one and another whose secret lusts break forth into a discovery . they flatter themselves for a season , but god oft times so orders things in his holy providence , that their iniquity shall be found out to be hateful . some hateful lust discovers it self to be predominant in them . one is drunken , another unclean , a third an oppressour . such there were ever found among professors of the gospel , and that in the best of times ; among the apostles one was a traytor , a devil . of the first professors of christianity , there were those whose god was their belly , whose end was destruction , who minded earthly things , phil. . , . some may take advantage at this acknowledgment , that there are such evils among such as are called professors . and it must be confessed that great scandal is given hereby unto the world , casting both them that give it , and them to whom it is given , under a most dreadful woe . but we must bear the reproach of it , as they did of old , and commit the issue of all things unto the watchful care of god. however it is good in such a season to be jealous over our selves and others , to exhort one another daily whilst it is called to day , lest any be hardened through the deceitfulness of sin . see heb. . , , , , . and because those with whom it is thus , cannot be spiritually minded ; yet are there some difficulties in the case , as unto the predominancy of a secret lust or sin , i shall consider it somewhat more distinctly . . we must distinguish between a time of temptation in some , and the ordinary state of mind and affections in others . there may be a season wherein god in his holy wise orderings of all things towards us , and for his own glory , in his holy blessed ends , may suffer a lust or corruption to break loose in the heart , to strive , tempt , suggest , and tumultuate , unto the great trouble and disquietude of the mind and conscience . neither can it be denyed , but that falling in conjunction with some vigorous temptation , it may proceed so far as to surprize the person in whom it is into actual sin , unto his defilement and amazement . in this case no man can say , he is tempted of god , for god tempeth no man , but every man is tempted of his own lust and enticed . but yet temptations of what sort soever they be , so far as they are afflictive , corrective , or penal , are ordered and disposed by god himself . for there is no evil of that nature , and he hath not done it . and where he will have the power of any corruption to be afflictive in any instance , two things may safely be ascribed unto him . . he withholds the supplies of that grace whereby it might be effectually mortifyed and subdued . he can give in a sufficiency of efficacious grace , to repell any temptation , to subdue any or all our lusts and sins . for he can and doth work in us to will and to do , according to his pleasure . ordinarily he doth so in them that believe ; so that although their lusts may rebell and war , they cannot defile or prevail . but unto the continual supplies of this actual prevailing grace he is not obliged . when it may have a tendency unto his holy ends , he may and doth withhold it . when it may be a proud soul is to be humbled , a careless soul to be awakened , an unthankful soul to be convinced and rebuked , a backsliding soul to be recovered , a froward , selfish , passionate soul to be broken and meekened , he can leave them for a season unto the sore exercise of a prevalent corruption , which under his holy guidance shall contribute greatly unto his blessed ends. it was so in the temptation of paul , cor. . , , . if a man through disorder and excesses , is contracting many habitual distempers of body , which gradually and insensibly tend unto his death ; it may be an advantage to be cast into a violent feavour , which threatens immediately to take away his life . for he will hereby be throughly awakened unto the consideration of his danger , and not only labour to be freed from his feavour , but also for the future to watch against those disorders and excesses which cast him into that condition . and sometimes a loose careless soul , that walks in a secure formal profession , contracts many spiritual diseases which tend unto death and ruine . no arguments or considerations can prevail with him , to awaken himself , to shake himself out of the dust , and to betake himself unto a more diligent and humble walking before god. in this state , it may be , through the permission of god , he is surprized into some open actual sin . hereon through the vigorous actings of an enlightened conscience , and the stirrings of any sparks of grace which yet remain , he is amazed , terrifyed , and stirs up himself to seek after deliverance . . god may and doth in his providence administer objects and occasions of mens lusts for their trial. he will place them in such relations , in such circumstances , as shall be apt to provoke their affections , passions , desires and inclinations , unto those objects that are suited unto them . in this state any lust will quickly get such power in the mind and affections , as to manage continual solicitations unto sin . it will not only dispose the affections towards it , but multiply thoughts about it , and darken the mind as unto those considerations , which ought to prevail unto its mortification . in this condition it is hard to conceive how god should be in the thoughts of men in a due manner . however this state is very different from the habitual prevalency of any secret sin or corruption , in the ordinary course of mens walking in the world , and therefore i do not directly intend it . if any one shall enquire how we may know this difference , namely , that is between the occasional prevalency of any lust or corruption in conjunction with a temptation , and the power of sin in any instance habitually and constantly complyed withall , or indulged in the mind : i answer : . it is no great matter whether we are able to distinguish between them or no. for the end why god suffers any corruption to be such a snare and temptation , such a thorn and bryar , is to awaken the souls of men out of their security , and to humble them for their pride and negligence . the more severe are their apprehensions concerning it , the more effectual it will be unto this end and purpose . it is good it may be that the soul should apprehend more of what is sinful in it , as it is a corruption , than of what is afflictive in it as it is a temptation . for if it be conceived as a predominant lust , if there be any spark of grace remaining in the soul , it will not rest untill in some measure it be subdued . it will also immediately put it upon a diligent search into it self , which will issue in deep self-abasement , the principal end designed . but , . for the relief of them that may be perplexed in their minds , about their state and condition , i say , there is an apparent difference between these things . a lust or corruption arising up or breaking forth into a violent temptation , is the continual burthen , grief , and affliction of the soul wherein it is . and as the temptation for the most part which befalls such a person will give him no rest from its reiterated solicitations ; so he will give the temptation no rest , but will be continually conflicting with it , and contending against it . it fills the souls with an amazement at it self , and continual self-abhorrency , that any such seeds of filth and folly should be yet remaining in it . with them in whom any sin is ordinarily prevalent , it is otherwise . according to their light and renewed occasional convictions , they have trouble about it , they cannot but have so , unless their consciences are utterly seared . but this trouble respects principally , if not solely , its guilt and effects . they know not what may ensue on their complyance with it , in this world and another . beyond this they like it well enough , and are not willing to part with it . it is of this latter sort of persons of whom we speak at present . . we must distinguish between the perplexing sollicitation of any lust , and the conquering predominancy of it . the evil that is present with us , will be solliciting and pressing unto sin of its own accord , even where there is no such especial temptation , as that spoken of before . so is the case stated , so are the nature and operations of it described , rom. . gal. . and sometimes an especial particular lust , may be so warmed and fomented by mens constitutions within , or be so exposed unto provoking , exciting occasions without , as to bring perpetual trouble on the mind . yet this may be where no sin hath the predominancy enquired after . and the difference between the perplexing sollicitation of any corruption unto sin , and the conquering prevalency of it , lyes in this ; that under the former , the thoughts , contrivances and actings of the mind , are generally disposed and enclined unto an opposition unto it , and a conflict with it , how it may be obviated , defeated , destroyed , how an absolute victory may be obtained against it . yea death it self is sweet unto such persons under this notion , as it is that which will deliver them from the perplexing power of their corruptions , so is the state of such a soul at large represented , rom. . in the other case , namely , of its predominancy , it disposeth of the thoughts actually for the most part , to make provision for the flesh , and to fulfill it in the lusts thereof . it fills the mind with pleasing contemplations of its object , and puts it on contrivances for satisfaction . yea part of the bitterness of death unto such persons , is that it will make an everlasting separation between them , and the satisfaction they have received in their lusts. it is bitter in the thoughts of it unto a worldly minded man , because it will take him from all his enjoyments , his wealth , profits and advantages . it is so unto the sensual person , as that which finally determines all his pleasures . . there is a difference in the degrees of such a predominant corruption . in some it taints the affections , vitiates the thoughts , and works over the will unto acts of a secret complacency in sin , but proceeds no farther . the whole mind may be vitiated by it , and rendred in the multitude of its thoughts , vain , sensual , or worldly , according as is the nature of the prevailing corruption . yet here god puts bounds unto the raging of some mens corruptions , and sayes to their proud waves , thus far shall ye proceed , and no farther . he either layes a restraint on their minds , that when lust hath fully conceived , it shall not bring forth sin , or he sets an hedge before them in his providence , that they shall not be able in their circumstances , to find their way unto what perhaps they do most earnestly desire . a woful life it is that such persons lead . they are continually tortured between their corruptions and convictions , or the love of sin , and fear of the event . with others it pursues its course into outward actual sins , which in some are discovered in this world , in others they are not . for some mens sins go before them unto judgment and some follow after . some fall into sin upon surprizal , from a concurrence of temptation with corruption , and opportunities ; some habituate themselves unto a course in sin , though in many it be not discovered , in some it is . but among those who have received any spiritual light , and made profession of religion thereon , this seldom falls out , but from the great displeasure of god. for when men have long given way unto the prevalency of sin in their affections , inclinations and thoughts , and god hath set many an hedge before them to give bounds unto their inclinations , and to shut up the womb of sin ; sometimes by afflictions , sometimes by fears and dangers , sometimes by the word ; and yet the bent of their spirits is towards their sin ; god takes off his hand of restraint , removes his hindrances , and gives them up unto their own hearts lusts , to do the things that are not convenient . all things hereon suits their desires ▪ and they rush into actual sins and follies , setting their feet in the paths that go down to the chambers of death . the uncontrollable power of sin in such persons , and the greatness of gods displeasure against them , makes their condition most deplorable . those that are in this state , of either sort , the first or the latter , are remote from being spiritually minded , nor is god in all their thoughts as he ought to be . for , . they will not so think and meditate on god. their delight is turned another way . their affections which are the spring on their thoughts , which feed them continually , do cleave unto the things which are most adverse unto him . love of sin is gotten to be the spring in them , and the whole stream of the thoughts which they choose and delight in , are towards the pleasures of it . if any thoughts of god come in , as a faint tyde for a few minutes , and drive back the other stream , they are quickly repelled and carryed away with the strong current of those which proceed from their powerful inclinations . yet may such persons abide in the performance of outward holy duties ; or attendance unto them . pride of or satisfaction in their gifts may give them delight in their own performances , and something in those of others they may be exceedingly pleased withal ; as it is expresly affirmed , ezek. . , . but in these things they have no immediate real thoughts of god , none that they delight in , none that they seek to stirr up in themselves , and those which impose themselves on them they reject . . as they will not , so they dare not think of god. they will not , because of the power of their lusts ; they dare not , because of their guilt . no sooner should they begin to think of him in good earnest , but their sin would lose all its desirable forms and appearances , and represent it self in the horror of guilt alone . and in that condition all the properties of the divine nature are suited to encrease the dread and terror of the sinner . adam had heard gods voice before with delight and satisfaction ; but on the hearing of the same voice after he had sinned , he hid himself and cryed that he was afraid . there is a way for men to think of god with the guilt of sin upon them , which they intend to forsake ; but none for any to do it with the guilt of sin which they resolve to continue in . wherefore of all these sorts of persons it may be said , that god is not in all their thoughts , and therefore are they far enough from being spiritually minded . for unless we have many thoughts of god , we cannot be so . yea moreover there are two things required unto those thoughts which we have of god , that there may be an evidence of our being so . . that we take delight in them , psal. . . sing unto the lord , o ye saints of his , and give thanks at the remembrance of his holiness . the remembrance of god , delighteth and refresheth the hearts of his saints , and stirrs them up unto thankfulness . . they rejoyce in what god is in himself . whatever is good , amiable or desireable ; whatever is holy just and powerful ; whatever is gracious , wise and merciful , and all that is so , they see and apprehend in god. that god is what he is , is the matter of their chiefest joy. whatever befalls them in this world , whatever troubles and disquietment they are exercised withal , the remembrance of god is a satisfactory refreshment unto them . for therein they behold all that is good and excellent , the infinite center of all perfections . wicked men would have god to be any thing but what he is . nothing that god is really and truely , pleaseth them . wherefore they either frame false notions of him in their minds , as psal. . . or they think not of him at all , at least as they ought , unless sometimes they tremble at his anger and power . some benefit they suppose may be had , by what he can do , but how there can be any delight in what he is , they know not . yea all their trouble ariseth from hence , that he is what he is . it would be a relief unto them , if they could make any abatement of his power , his holiness , his righteousness , his omnipresence ; but his saints , as the psalmist speaks , give thanks at the remembrance of his holiness . and when we can delight in the thoughts of what god is in himself , of his infinite excellencies and perfections , it gives us a threefold evidence of our being spiritually minded . ( . ) in that it is such an evidence that we have a gracious interest in those excellencies and perfections , whereon we can say with rejoycing in our selves , this god , thus holy , thus powerful , thus just , good and gracious , is our god , and he will be our guide unto death . so the psalmist under the consideration of his own frailty and apprehensions of death in the midst of his years , comforts and refresheth himself with thoughts of gods eternity and immutability , with his interest in them , psal. . , , , , , . and god himself proposeth unto us , his infinite immutability as the ground whereon we may except safety and deliverance , mal. . . when we can thus think of god and what he is with delight , it is i say an evidence that we have a gracious covenant interest , even in what god is in himself ; which none have but those who are spiritually minded . . it is an evidence that the image of god is begun to be wrought in our own souls ; and we approve of and rejoyce in it more than in all other things whatever . whatever notions men may have of the divine goodness , holiness , righteousness and purity , they are all but barren , jejune and fruitless , unless there be a similitude and conformity unto them , wrought in their minds and souls . without this they cannot rejoyce in the thoughts and remembrance of the divine excellencies . wherefore when we can do so , when such meditations of god are sweet unto us , it is an evidence that we have some experience in our selves of the excellency of the image of those perfections , and that we rejoyce in them above all things in this world . . they are so also , in that they are manifest , that we do discern and judge that our eternal blessedness doth consist in the full manifestation , and our enjoyment of god in what he is , and of all his divine excellencies . this men for the most part take for granted , but how it should be so , they know not . they understand it in some measure whose hearts are here deeply affected with delight in them ; they are able to believe that the manifestation and enjoyment of the divine excellencies will give eternal rest , satisfaction and complacency unto their souls . no wicked man can look upon it otherwise than a torment , to abide for ever with eternal holiness , isa. . . and we our selves can have no present prospect into the fulness of future glory , when god shall be all in all , but through the delight and satisfaction which we have here in the contemplation of what god is in himself , as the center of all divine perfections . i would therefore press this unknown , this neglected duty on the minds of those of us in an especial manner , who are visibly drawing nigh unto eternity . the daies are coming , wherein what god is in himself , that is as manifest and exerted in christ , shall alone be ( as we hope ) the eternal blessedness and reward of our souls . is it possible that any thing should be more necessary for us , more useful unto us , than to be exercised in such thoughts and contemplations . the benefits we may have hereby are not to be reckoned , some of them only may be named . as ( . ) we shall have the best trial of our selves , how our hearts really stand affected towards god. for if upon examination we find our selves not really to delight and rejoyce in god , for what he is in himself , and that all perfections are eternally resident in him , how dwelleth the love of god in us ? but if we can truely rejoyce at the remembrance of his holiness , in the thoughts of what he is , our hearts are upright with him . ( . ) this is that which will effectually take off our thoughts and affections from things here below . one spiritual view of the divine goodness , beauty and holiness , will have more efficacy to raise the heart unto a contempt of all earthly things , than any other evidences whatever . ( . ) it will encrease the grace of being heavenly minded in us , on the grounds before declared . ( . ) it is the best , i had almost said , it is the only preparation for the future full enjoyment of god. this will gradually lead us into his presence , take away all fears of death , increase our longing after eternal rest , and ever make us groan to be uncloathed . let us not than cease labouring with our hearts , until through grace , we have a spiritually sensible delight and joy in the remembrances and thoughts of what god is in himself . . in thoughts of god , his saints rejoyce at the remembrance of what he is , and what he will be unto them . herein have they regard unto all the holy relations that he hath taken on himself towards them , with all the effects of his covenant in christ jesus . to that purpose were some of the last words of david , sam. . . although my house be not so with god , yet he hath made with me an everlasting covenant , ordered in all things and sure , this is all my salvation and all my desire . in the prospect he had of all the distresses that were to befall his family , he triumphantly rejoyceth in the everlasting covenant that god had made with him . in these thoughts his saints take delight , they are sweet unto them and full of refreshment . their meditations of him are sweet , and they are glad in the lord , psal. . . thus is it with them that are truely spiritually minded . they not only think much of god , but they take delight in these thoughts , they are sweet unto them ; and not only so , but they have no solid joy nor delight , but in their thoughts of god , which therefore they retreat unto continually . they do so especially on great occasions , which of themselves are apt to divert them from them . as suppose a man hath received a signal mercy , with the matter whereof he is exceedingly affected and delighted . the minds of some men are apt on such occasions to be filled with thoughts of what they have received , and their affections to be wholly taken up with it . but he who is spiritually minded , will immediately retreat unto thoughts of god , placing his delight and taking up his satisfaction in him . and so on the other side , great distresses , prevalent sorrows , strong pains , violent distempers , are apt of themselves to take up and exercise all the thoughts of men about them . but those who are spiritually minded , will in and under them all continually betake themselves unto thoughts of god , wherein they find relief and refreshment against all that they feel or fear . in every state , their principal joy is in the remembrance of his holiness . . that they be accompanied with godly fear and reverence . these are required of us , in all wherein we have to do with god , heb. . , . and as the scripture doth not more abound with precepts unto any duty , so the nature of god and our own , with the infinite distance between them , make it indispensably necessary even in the light of the natural conscience , infinite greatness , infinite holiness , infinite power , all which god is , command the uttermost reverential fear that our nature are capable of . the want hereof is the spring of innumerable evils , yea indeed of all that is so . hence are blasphemous abuses of the holy name of god in cursed oaths and execrations ; hence it is taken in vain , in ordinary exclamations ; hence is all formality in religion . it is the spiritual mind alone that can reconcile those things which are prescribe us as our duty towards god. to delight and rejoyce in him alwayes , to triumph in the remembrance of him , to draw nigh unto him with boldness and confidence , are on the one hand prescrib'd unto us : and on the other it is so , that we fear and tremble before him , that we fear that great and dreadful name the lord our god , that we have grace to serve him with reverence and godly fear , because he is a consuming fire . these things carnal reason can comprehend no consistency in ; what it is afraid of , it cannot delight in ; and what it delights in , it will not long fear . but the consideration of faith ( concerning what god is in himself , and what he will be unto us , ) gives these different graces their distinct operations , and a blessed reconciliation in our souls . wherefore , all our thoughts of god ought to be accompanied with an holy awe and reverence , from a due sense of his greatness , holiness and power . two things will utterly vitiate all thoughts of god , and render them useless unto us . ( . ) vain curiosity . ( . ) carnal boldness . it is inimaginable how the subtle disquisitions and disputes of men , about the nature , properties and councels of god , have been corrupted , rendred sapless and useless by vain curiosity , and striving for an artificial accuracy in the expression of mens apprehensions . when the wits and minds of men are engaged in such thoughts , god is not in all their thoughts , even when all their thoughts are concerning him . when once men are got into their metaphysical curiosities , and logical niceties in their contemplations about god and his divine properties , they bid farewell for the most part unto all godly fear and reverence . others are under the power of carnal boldness , that they think of god with no other respect , than if they thought of worms of the earth like themselves . there is no holy awfulness upon their minds and souls in the mention of his name . by these things may our thoughts of god be so vitiated , that the heart shall not in them be affected with a reverence of him , nor any evidence be given that we are spiritually minded . it is this holy reverence that is the means of bringing in sanctifying vertue into our souls , from god , upon our thoughts of him . none that think of god with a due reverence , but he shall be sensible of advantage by it . hereby do we sanctifie god in our access unto him , and when we do so , he will sanctifie and purifie our hearts by those very thoughts in which we draw nigh to him . we may have many sudden , occasional , transient thoughts of god , that are not introduced into our minds by a preceding reverential fear . but if they leave not that fear on our hearts , in proportion unto their continuance with us , they are of no value , but will insensibly habituate us unto a common bold frame of spirit , which he despises . so is it in the case of thoughts of a contrary nature . thoughts of sin , of sinful objects may arise in our minds from the remainders of corruption ; or be occasioned by the temptations and suggestions of satan ; if these are immediately rejected and cast out of us , the soul is not more prejudiced by their entrance , than it is advantaged by their rejection through the power of grace . but if they make frequent returns into the minds of men , or make any abode or continuance in their soliciting of the affections , they greatly defile the mind and conscience , disposing the person unto the further entertainment of them . so if our occasional thoughts of god , do immediately leave us , and pass away without much affecting our minds ; we shall have little or no benefit by them . but if by their frequent visits , and some continuance with us , they dispose souls unto an holy reverence of god , they are a blessed means of promoting our sanctification . without this , i say , there may be thoughts of god unto no advantage of the soul. there is implanted on our nature such a sence of a divine power and presence , as that on all sudden occasions and surprizals , it will act it self according unto that sence and apprehension . there is vox naturae clamantis ad dominum naturae : a voice in nature it self , upon any thing that is suddenly too hard for it , which cryes out immediately unto the god of nature . so men on such occasions without any consideration are surprized into a calling on the name of god , and crying unto him . and from the same natural apprehension it is , that wicked and profane persons , will break forth on all occasions into cursed swearing by his name . so men in such wayes have thoughts of god without either reverence or godly fear , without giving any glory unto him , and for the most part unto their own disadvantage . such are all thoughts of god that are not accompanyed with holy fear and reverence . there is scarce any duty that ought at present to be more press'd on the consciences of men , than this of keeping up a constant holy reverence of god in all wherein they have to do with him , both in private and publick , in their inward thoughts , and outward communication . formality hath so prevailed on religion , and that under the most effectual means of its suppression , that very many do manifest , that they have little or no reverence of god , in the most solemn duties of his worship ; and less it may be in their secret thoughts . some wayes that have been found out to keep up a pretence and appearance of it , have been and are destructive unto it . but herein consists the very life of all religion . the fear of god is in the old testament the usual expression of all the due respect of our souls unto him ; and that because where that is not in exercise , nothing is accepted with him . and thence the whole of our wisdom is said to consist therein , and if it be not in a prevalent exercise in all wherein we have to do with him immediately , all our duties are utterly lost as to the ends of his glory and the spiritual advantage of our own souls . chap. ix . what of god or in god we are to think and meditate upon . his being ; reasons of it ; oppositions to it ; the way of their conquest . thoughts of the omnipresence , and omniscience of god , peculiarly necessary . the reasons hereof . as also of his omnipotency . the use and benefit of such thoughts . these things mentioned have been premised in general , as unto the nature , manner and way of exercise of our thoughts on god. that which remains is to give some particular instances , of what we are to think upon in an especial manner ; and what we will be conversant withall in our thoughts , if so be we are spiritually minded . and i shall not insist at present on the things which concern his grace and love in christ jesus , which belong unto another head , but on those which have an immediate respect unto the divine nature it self , and its holy essential properties . ( . ) think much of the being and existence of god. herein lyes the foundation of all our relation and access unto him . heb. . . he that cometh unto god , must believe that he is . this is the first object of faith ; and it is the first act of reason ; and being the sole foundation of all religion , it is our duty to be exercised unto multiplied thoughts about it , renewed on all occasions . for many who are not direct atheists , yet live without any solid well-grounded assent unto the divine being ; they do not so believe it as to be practically influenced with the consideration of it . it is granted , that the inbred light of nature , in the due exercise of reason , will give any rational creature satisfaction in the being of god. but there is in the most an anticipation of any thoughts of this nature by tradition and education , which hath invited men into an assent unto it , they know not how . they never call'd it into question , nor have as they suppose any cause so to do . nature it self startles at the first thoughts of denying of it , but if ever such persons on any urgent occasions come to have real thoughts about it , they are at a loss and fluctuate in their minds , as not having any certain indubitable convicton of its truth . wherefore , as our knowledge of the divine being is as to the foundation of it laid in the light of nature , the operation of conscience , and the due exercise of reason about the works and effects of infinite power and wisdom ; so it ought to be increased , and rendred useful by faith in divine revelations , and the experience of divine power through them . by this faith we ought to let in frequent thoughts of the divine being and existence . and that on two reasons rendring the duty necessary in an eminent manner , in this age wherein we live . . the abounding of atheism both notional and practical . the reasons of it , have been given before , and the matter of fact is evident unto any ordinary observation . and on two accounts with respect hereunto we ought to abound in thoughts of faith concerning the being of god. ( . ) an especial testimony is required in us , in opposition to this cursed effect of hell. he therefore who is spiritually minded , cannot but have many thoughts of the being of god , thereby giving glory to him . isai. . , , , . let all the nations be gathered together , and let the people be assembled : who among them can declare this , and shew us former things ? let them bring forth their witnesses , that they may be justified : or let them hear , and say , it is truth . ye are my witnesses , saith the lord , and my servant whom i have chosen : that ye may know and believe me , and understand that i am he : before me there was no god formed , neither shall there be after me . i , even i am the lord , and beside me there is no saviour . i have declared , and have saved , and i have shewed , when there was no strange god among you : therefore ye are my witnesses , saith the lord , that i am god. chap. . . fear ye not , neither be afraid : have not i told thee from that time , and have declared it ; ye are even my witnesses . is there a god besides me ? yea , there is no god : i know not any . ( . ) we shall have occasion of them continually administred unto us . those atheistical impieties , principles and practices which abound amongst us , are grievous provocations unto all pious souls . without frequent retreat unto thoughts of the being of god , there is no relief nor refreshment to be had under them . such was the case of noah in the old world , and of lot in sodom , which rendred their graces illustrious . . because of the unaccountable confusions that all things are fill'd withall at this day in the world. whatever in former times hath been a temptation in humane affairs unto any of the people of god , it abounds at this day . never had men profane and profligate greater outward appearances to strengthen them in their atheism , nor those that are godly greater tryals for their faith , with respect unto the visible state of things in the world . the psalmist of old on such an occasion was almost surprized into unbelieving complaints , psal. . , , , &c. and such surprizals may now also befall us , that we may be ready to say with him ; verily i have cleansed my heart in vain , and washed my hands in innocency , for all the day long have i been plagued and chastened every morning . hence when the prophet habakkuk was exercised with thoughts about such a state of things as is at this day in the world , which he declares , chap. . , , , , , , . he layes the foundation of his consideration in the fresh exercise of faith on the being and properties of god , v. , . and david makes that his retreat on the like occasion , psal. . , , . in such a season as this is , upon both the accounts mentioned , those who are spiritually minded will much exercise their thoughts about the being and existence of god. they will say within themselves , verily there is a reward for the righteous , verily he is a god who judgeth in the earth . hence will follow such apprehensions of the immensity of his nature , of his eternal power and infinite wisdom , of his absolute soveraignty , as will hold their souls firm and stedfast , in the highest storms of temptation that may befall them . yet are there two things that the weaker sort of believers may be exercised with , in their thoughts of the divine being and existence , which may occasion them some trouble . . sathan knowing the weakness of our minds in the immediate contemplation of things infinite and incomprehensible , will sometimes take advantage to insinuate blasphemous imaginations in opposition unto what we would fix upon , and relieve our selves withal . he will take that very time , trusting unto our weakness and his own methods of subtilty , to suggest his temptations unto atheism , by insnaring enquiries , when we go about to refresh our souls with thoughts of the divine being and excellencies . but is there a god indeed ? how do you know that there is a god ? and may it not be otherwise ? will be his language unto our minds . for from his first temptation by way of an ensnaring question , yea , and hath god said it , ye shall not eat of every tree of the garden ? he proceeds still much in the same methods . so he did with our saviour himself , if thou be the son of god : is there a god ? how if there should be none ? in such a case the rule is given us by the apostle ; above all take the shield of faith , whereby ye shall be able to quench all the fiery darts of the wicked , eph. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the wicked one , that is the devil . and two wayes will faith act it self on this occasion . ( . ) by a speedy rejection of such diabolical suggestions with detestation . so did our saviour in a case not unlike it ; get thee behind me sathan . wherefore , if any such thoughts are suggested , or seem to arise in your minds , know assuredly that they are no less immediately from the devil , than if he personally stood before you , and visibly appear'd unto you ; if he did so , there is none of you but would arm your selves with an utter defiance of what he should offer unto you . it is no less necessary on this occasion , when you may feel him , though you see him not . suffer not his fiery darts to abide one moment with you , entertain no parly or dispute about them , reject them with indignation , and strengthen your rejection of them with some pertinent testimony of scripture , as our saviour did . if a man have a granado or fire-ball cast into his cloaths by his enemy , he doth not consider whether it will burn or no , but immediately shakes it off from him . deal no otherwise with these fiery darts , lest by their abode with you they inflame your imagination unto greater disturbance . ( . ) in case they utterly depart not upon this endeavour for their exclusion and casting out , return immediately without further dispute unto your own experience . when the devil hath ask'd you the question , if you answer him , you will be ensnar'd ; but if thereon you ask your selves the question , and apply your selves unto your own experience for an answer unto it , you will frustrate all his designs . there are arguments to be taken as was said from the light of nature , and reason in its proper exercise , sufficient to defeat all objections of that kind . but these are not our proper weapons in case of our own temptation , which alone is now under consideration . it requires longer and more sedate reasonings than such a state will admit of , nor is it a sanctified medium for our relief . it is what is suited unto suggestions on the occasion of our meditations that we enquire after . in them we are not to argue on such principles , but to take the shield of faith to quench these fiery darts . and if on such occasions sathan can divert us into long disputes about the being of god , he hath his end , by carrying us off from the meditation on him which we did design , and after a while he will prevail to make it a common road and trade , that no sooner shall we begin to think of god , but immediately we must dispute about his being . therefore the way in this case for him who is really a believer , is to retreat immediately unto his own experience , which will pour shame and contempt on the suggestions of sathan . there is no believer , who hath knowledge and time to exercise the wisdom of faith in the consideration of himself and of gods dealings with him , but hath a witness in himself of his eternal power and godhead , as also of all those other perfections of his nature which he is pleased to manifest and glorify by jesus christ. wherefore on this suggestion of sathan , that there is no god , he will be able to say , that he might better tell me that i do not live nor breathe , that i am not fed by my meat , nor warm'd by my cloaths , that i know not my self nor any thing else : for i have spiritual sence and experience of the contrary ; like him of old , who when a cunning sophister would prove unto him by syllogisms that there was no such thing as motion , he gave no answer unto his arguments , but rose up and walked . how often , will he say , have i had experience of the power and presence of god in prayer ; as though i had not only heard of him by the hearing of the ear , but also seen him by the seeing of the eye ? how often hath he put forth his power and grace in me by his spirit and his word with an uncontrollable evidence of his being , goodness , love and grace ? how often hath he refreshed my conscience with the sense of the pardon of sin , speaking that peace unto my soul , which all the world could not communicate unto me ? in how many afflictions , dangers , troubles hath he been a present help and relief ? what sensible emanations of life and power from him have i obtain'd in meditation on his grace and glory ? as he who had been blind answered the pharisees unto their ensnaring captious questions ; be it what it will , one thing i know , that whereas i was blind now i see . whatever , saith such a soul , be in this temptation of sathan , one thing i know full well , that whereas i was dead , i am alive , whereas i was blind , now i see , and that by an effect of divine power . this shield of faith managed in the hand of experience , will quench the fiery darts of sathan ; and he will fall under a double defeat . ( . ) his temptations will be repell'd by the proper way of resistance , whereon he will not only desist in his attempt , but even fly from you . resist the devil , saith the apostle , and he will fly from you . he will not only depart and cease to trouble you , but will depart as one defeated and confounded . and it is for want of this resistance lively made use of , that many hang so long in the bryars of this temptation . ( . ) recalling the experiences we have had of god , will lead us unto the exercise of all kind of graces , which is the greatest disappointment of our adversary . ( . ) in thoughts of the divine being and existence , we are apt to be at a loss , to be as it were overwhelmed in our minds , because the object is too great and glorious for us to contemplate on . eternity and immensity , every thing under the notion of infinite , take off the mind from its distinct actings , and reduce it as it were unto nothing . hereon in some , not able to abide in the strict reasons of things , vain and foolish imaginations are apt to arise , and enquiries how can these things be , which we cannot comprehend ? others are utterly at a loss , and turn away their thoughts from them , as they would do their eyes from the bright beams of the sun. two things are adviseable in this case . . that we betake our selves unto an holy admiration of what we cannot comprehend . in these things we cannot see god and live ; nay in life eternal it self they are not absolutely to be comprehended , only what is infinite can fully comprehend what is so . here they are the objects of faith and worship , in them we may find rest and satisfaction , when enquiries and reasonings will disquiet us , and it may be overwhelm us . infinite glory forbids us any near approach but only by faith. the soul thereby bowing down it self unto gods adoreable greatness , and imcomprehensible perfections , finding our selves to be nothing and god to be all , will give us rest and peace in these things ; rom. . , , , . we have but unsteady thoughts , of the greatness of the world , and all the nations and inhabitants of it , yet are both it and these but as the dust of the ballance and the drop of the bucket , as vanity , as nothing , compared with god : what then can our thoughts concerning him issue in , but holy admiration ? . in case we are brought unto a loss and disorder in our minds , on the contemplation of any one infinite property of god , it is good to divert our thoughts unto the effects of it , such as whereof we have , or may have experience ; for what is too great or high for us in it self , is made suitable to our understandings in its effects . so the invisible things of god , are known in and by the things that are seen . and there is indeed no property of the divine nature , but we may have an experience of it as unto some of its effects in and upon our selves . these we may consider , and in the streams taste of the fountain which we cannot approach . by them we may be led unto an holy admiration of what is in it self infinite , immense , imcomprehensible . i cannot comprehend the immensity of gods nature , it may be i cannot understand the nature of immensity ; yet if i find by experience and do strongly believe , that he is alwaies present wherever i am , i have the faith of it , and satisfaction in it . ( . ) with thoughts of the divine being , those of his omnipresence and omniscience ought continually to accompany us . we cannot take one step in a walk before him , unless we remember that alwayes and in all places he is present with us , that the frame of our hearts and our inward thoughts are continually in his view no less than our outward actions . and as we ought to be perpetually under an awe of , and in the fear of god in these apprehensions , so there are some seasons wherein our minds ought to be in the actual conception and thoughts of them , without which we shall not be preserved in our duty . . the first season of this nature , is when times , places , with other occasions of temptation and consequently of sinning , do come and meet . with some , company doth constitute such a season ; and with some , secrecy with opportunity do the same . there are those who are ready with a careless boldness to put themselves on such societies as they do know have been temptations unto them and occasions of sin ; every such entrance into any society or company , unto them who know how it hath formerly succeeded , is their actual sin , and it is just with god to leave them to all the evil consequents that do ensue . others also do either choose , or are frequently cast on such societies ; and no sooner are they engag'd in them , but they forget all regard unto god , and give themselves up not only unto vanity , but unto various sorts of excess . david knew the evil and danger of such occasions ; and gives us an account of his behaviour in them , psal. . , , . i said , i will take heed to my wayes , that i sin not with my tongue : i will keep my mouth with a bridle , while the wicked is before me . i was dumb with silence , i held my peace , even from good , and my sorrow was stirred : my heart was hot within me , while i was musing , the fire burned : then spake i with my tongue . as for their evil words and wayes he would have no communication with them . and as unto good discourse , he judged it unseasonable , to cast pearl before swine . he was therefore silent as unto that also , though it was a grief and trouble to him . but this occasioned in him afterwards those excellent meditations which he expresseth in the following verses . in the entrances of these occasions , if men would remember the presence of god with them , in these places , with the holy severity of the eye that is upon them , it would put an awe upon their spirits , and embitter those jollities , whose relish is given them by temptation and sin. he doth neither walk humbly nor circumspectly , who being unnecessarily cast on the society of men wicked or profane , ( on such occasions wherein the ordinary sort of men give more than ordinary liberty unto corrupt communication or excess in any kind , ) doth not in his entrance of them call to mind the presence and all-seeing eye of god , and at his departure from them , consider whether his deportment hath been such as became that presence , and his being under that eye . but alas ! pretences of business and necessary occasions , ingagements of trade , carnal relations , and the common course of communication in the world , with a supposition that all sorts of society are allowed for diversion , have cast out the remembrance of god from the minds of most , even then when men cannot be preserved from sin without it . this hath sullied the beauty of gospel conversation amongst the most , and left in very few any prevalent evidence of being spiritually minded . wherefore , as unto them who either by their voluntary choice or necessity of their occasions , do enter and engage pomiscuously into all societies and companies , let them know assuredly , that if they awe not their hearts and spirits continually with the thoughts and apprehensions of the omnipresence and omniscience of god , that he is alwayes with them , and his eye alwayes upon them , they will not be preserved from snares and sinful miscarriages . yea , such thoughts are needful unto the best of us all , and in the best of our societies , that we behave not our selves undecently in them at any time . again , unto some , privacy , secresy , and opportunity , are occasions of temptation and sin. they are so unto persons under convictions not wholly turned to god. many a good beginning hath been utterly ruined by this occasion and temptation . privacy and opportunity have overthrown many such persons in the best of their resolutions . and they are so unto all persons not yet flagitiously wicked . cursed fruits proceed every day from these occasions . we need no other demonstration of their power and efficacy in tempting unto sin , but the visible effects of them . and what they are unto any , they may be unto all , if not diligently watched against ▪ so the apostle reflects on the shameful things that are done in the dark , in a concurrence of secresie and opportunity . this therefore gives a just season unto thoughts of the omnipresence and omniscience of god , and they will not be wanting in some measure in them that are spiritually minded . god is in this place , the darkness is no darkness unto him , light and darkness are with him both alike , are sufficient considerations to lay in the ballance against any temptation springing out of secresie and opportunity . one thought of the actual presence of the holy god , and the open view of his all-seeing eye , will do more to cool those affections which lust may put into a tumult on such occasions , than any other consideration whatever . a speedy retreat hereunto upon the first perplexing thought wherewith temptation assaults the soul , will be its strong tower , where it shall be safe . . a second season calling for the exercise of our minds in thoughts of the omnipresence and omniscience of god , is made up of our solitudes and retirements . these give us the most genuine tryals whether we are spiritually minded or no. what we are in them , that we are and no more . but yet in some of them , as in walking and journeyings or the like , vain thoughts and foolish imaginations are exceeding apt to solicit our minds . whatever is stored up in the affections or memory , will at such a time offer it self for our present entertainment : and where men have accustomed themselves unto any sort of things , they will press on them for the possession of their thoughts , as it were whether they will or no. the psalmist gives us the way to prevent this evil ; psal. . , . i will bless the lord who hath given me counsel , my reins also instruct me in the night season . i have set the lord alwayes before me , because he is at my right hand . his reins , that is , his affections , and secret thoughts , gave him counsel and instructed him in all such seasons ; but whence had they that wisdom and faithfulness : in themselves they are the seat of all lusts and corruptions , nor could do any thing but seduce him into an evil frame . it was from hence alone that he set the lord alwayes before him . continual apprehensions of the presence of god with him , kept his mind , his heart and affections , in that awe and reverence of him , as that they alwayes instructed him unto his duty . but as i remember , i spake somewhat as unto the due management of our thoughts in this season before . . times of great difficulties , dangers , and perplexities of mind thereon , are a season calling for the same duty . suppose a man is left alone in his tryals for the profession of the gospel , as it was with paul , when all men forsook him , and no man stood by him . suppose him to be brought before princes , rulers , or judges that are fill'd with rage and armed with power against him , all things being disposed to affect him with dread and terrour . it is the duty of such a one to call off his thoughts from all things visibly present , and to fix them on the omnipresence and omniscience of god. he sits amongst those judges though they acknowledge him not ; he rules over them at his pleasure ; he knows the cause of the oppressed , and justifies them whenever the world condemns ; and can deliver them when he pleaseth . with the thoughts hereof did those holy souls support themselves when they stood before the fiery countenance of the bloody tyrant on the one hand , and the burning fiery furnace on the other , dan. . . our god whom we serve is able to deliver us from the burning fiery furnace , and he will deliver us out thine hand , o king ; but if not , be it known unto thee o king , that we will not serve thy gods , nor worship the golden image which thou hast set up . thoughts of the presence and power of god , gave them not only comfort and supportment under : their distress , when they were alone and helpless , but courage and resolution to defie the tyrant to his face . and when the apostle was brought before nero that monster of cruelty and villany , and all men forsook him , he affirms , that the lord stood by him , and strengthened him , tim. . . he refreshed himself with thoughts of his presence , and had the blessed fruit of it . wherefore , on such occasions , when the hearts of men are ready to quake , when they see all things about them fill'd with dread and terrour , and all help far away , it is i say , their duty and wisdom , to abstract and take off their thoughts from all outward and present appearances , and to fix them on the presence of god. this will greatly change the scene of things in their minds ; and they will find that strength and power and wisdom are on their side alone ; all that appears against them , being but vanity , folly , and weakness . so when the servant of elisha saw the place where they were , compassed with an host , both horses and chariots that came to take them , he cryed out for fear , alas my master how shall we do ? but upon the prayer of the prophet , the lord opening the eyes of the young man , to see the heavenly guard that he had sent unto him , the mountain being full of horses and chariots of fire round about elisha , his fear and trouble departed , kings . , , . and when in the like extremity god opens the eye of faith to behold his glorious presence , we shall no more be afraid of the dread of men . herein did the holy martyrs triumph of old , and even despised their bloody persecutors . our saviour himself made it the ground of his supportment on the like occasion , john . . behold , saith he to his disciples , his only friends , the hour cometh , yea is now come , that ye shall be scattered every one to his own , and leave me alone , and yet i am not alone , because the father is with me . can we but possess our souls with the apprehension , that when we are left alone in our tryals and dangers , from any countenance of friends , or help of men , yet that indeed we are not alone , because the father is with us , it will support us under our despondencies , and enable us unto our duties . . especial providential warnings call for thoughts of gods omnipresence and omniscience . so jacob in his nightly vision , instantly made this conclusion ; god is in this place and i knew it not . we have frequently such warnings given unto us . sometimes we have so in the things which are esteemed accidental , whence it may be we are strangely delivered . sometimes we have so in the things which we see to befall others , by thunder , lightning , storms at sea or land. for all the works of god , especially those that are rare and strange , have a voice whereby he speaks unto us . the first thing suggested unto a spiritual mind in such seasons , will be , god is in this place , he is present that liveth and seeth , as hagar confessed on the like occasion , gen. . , . ( . ) have frequent thoughts of gods omnipotency , or his almighty power . this most men it may be , suppose they need not much exhortation unto ; for none ever doubted of it ; who doth not grant it on all occasions ? men grant it indeed in general ; for eternal power is inseparable from the first notion of the divine being . so are they conjoyned by the apostle , his eternal power and godhead , rom. . . yet few believe it for themselves and as they ought . indeed , to believe the almighty power of god , with reference unto our selves and all our concernments temporal and eternal , is one of the highest and most noble acts of faith , which includes all others in it . for this is that which god at first proposed alone as the proper object of our faith , in our entrance into covenant with him , gen. . . i am god almighty ; that which job arrived unto after his long exercise and tryal : i know , saith he , thou canst do every thing , and no thought of thine can be hindred , chap. . . god hath spoken once , ( saith the psalmist ) twice have i heard this , that power belongs unto god , psal. . . it was that which god saw it necessary frequently to instruct him in . for we are ready to be affected with the appearances of present power in creatures , and to suppose that all things will go according unto their wills , because of their power . but it is quite otherwise ; all creatures are poor feeble ciphers that can do nothing ; power belongs unto god , it is a flower of his crown imperial , which he will suffer none to usurp ; if the proudest of them go beyond the bounds and limits of his present permission , he will send worms to eat them up , as he did to herod . it is utterly impossible we should walk before god , unto his glory , or with any real peace , comfort or satisfaction in our own souls , unless our minds are continually exercised with thoughts of his almighty power . every thing that befalls us , every thing that we hear of , which hath the least of danger in it , will discompose our minds , and either make us tremble like the leaves of the forrest that are shaken with the wind , or betake our selves to foolish or sinful relief , unless we are firmly established in the faith hereof . consider the promises of god unto the church which are upon record , and as yet unaccomplished ; consider the present state of the church in the world , with all that belongs unto it ; in all the fears and dangers they are exposed unto , in all the evils they are exercised withall , and we shall quickly find , that unless this sheat-anchor be well fix'd , we shall be tossed up and down at all uncertainties , and exposed to most violent temptations , rev. . . unto this end are we call'd hereunto by god himself , in his answer unto the despondent complaints of the church in its greatest dangers and calamities . isa. . , , , . hast thou not known , hast thou not heard , that the everlasting god , the lord , the creator of the ends of the earth fainteth not , neither is weary ? there is no searching of his understanding . he giveth power to the faint , and to them that have no might , he increaseth strength . even the youths shall faint and be weary , and the young men shall utterly fall : but they that wait upon the lord shall renew their strength : they shall mount up with wings as eagles , they shall run and not be weary , and they shall walk and not faint . take one instance , which is the continual concernment of us all . we are obnoxious unto death every moment . it is never the further from any of us because we think not of it as we ought . this will lay our bodies in the dust , from whence they will have no more disposition nor power in themselves to rise again , than any other part of the mould of the earth . their recovery must be an act of external almighty power , when god shall have a desire to the work of his hands ; when he shall call , and we shall answer him out of the dust . and it will transmit the soul into an invisible world , putting a final end unto all relations , enjoyments and circumstances here below . i speak not of them who are stout-hearted and far from righteousness , who live and dye like beasts , or under the power of horrible presumption , without any due thoughts of their future and eternal state . but as unto others , what comfort or satisfaction can any man have in his life , whereon his all depends , and which is passing from him every moment ; unless he hath continual thoughts of the mighty power of god , whereby he is able to receive his departing soul , and to raise his body out of the dust ? not to insist on more particulars ; thus is it with them who are spiritually minded , thus must it be with us all , if we pretend a title unto that priviledge . they are filled with thoughts of god , in opposition unto that character of wicked men , that god is not in all their thoughts . and it is greatly to be feared , that many of us when we come to be weighed in this ballance , will be found too light. men may be in the performance of outward dutyes , they may hear the word with some delight , and do many things gladly , they may escape the pollutions that are in the world through lust , and not run out into the same compass of excess and riot with other men ; yet may they be strangers unto inward thoughts of god with delight and complacency . i cannot understand how it can be otherwise with them whose minds are over and over filled with earthly things , however they may satisfie themselves with pretences of their callings and lawful enjoyments , or not any way inordinately set on the pleasures or profits of the world . to walk with god , to live unto him , is not meerly to be found in an abstinence from outward sins , and in the performance of outward duties , though with diligence in the multiplication of them . all this may be done upon such principles , for such ends , with such a frame of heart , as to find no acceptance with god. it is our hearts that he requireth , and we can no way give them unto him , but by our affections , and holy thoughts of him with delight . this it is to be spiritually minded , this it is to walk with god. let no man deceive himself , unless he thus abound in holy thoughts of god , unless our meditation of him be sweet unto us , all that we else pretend unto , will fail us in the day of our tryal . this is the first thing wherein we may evidence our selves unto our selves , to be under the conduct of the minding of the spirit or to be spiritually minded . and i have insisted the longer on it , because it contains the first sensible egress of the spring of living waters in us , the first acting of spiritual life unto our own experience . i should now proceed unto the consideration of our affections , of whose frame and state these thoughts are the only genuine exposition . but whereas there are , or may be some who are sensible of their own weakness , and deficiency in the discharge of that part of this duty in being spiritually minded , which we have passed through , and may fall under discouragements thereon , we must follow him as we are able who will not quench the smoaking flax , nor break the bruised reed , by offering something unto the relief of them that are sincere , under the sense of their own weakness . chap. x. sundry things tendred unto such as complain that they know not how , that they are not able to abide in holy thoughts of god , and spiritual or heavenly things ; for their relief , instruction and direction . rules concerning stated spiritual meditation . some will say , yea many on all occasions do say , that there is not any thing in all their duty towards god wherein they are more at a loss , than they are in this one , of fixing or exercising their thoughts or meditations on things heavenly or spiritual . they acknowledge knowledge it a duty ; they see an excellency in it , with inexpressible usefulness . but although they often try and attempt it , they cannot attain unto any thing , but what makes them ashamed both of it and themselves . their minds they find are unsteady , apt to rove and wander , or give entertainment unto other things , and not to abide on the object which they design their meditation towards . their abilities are small , their invention barren , their memories frail , and their judgments to dispose of things into right order , weak and unable . they know not what to think on for the most part , and when they fix on any thing , they are immediately at loss as unto any progress , and so give over . hence other thoughts , or thoughts of other things take advantage to impose themselves on them , and what began in spiritual meditation , ends in carnal vanity . on these considerations , oft-times they are discouraged to enter on the duty , oft-times give it over so soon as it is begun , and are glad if they come off without being losers by their endeavours , which often befals them . with respect unto other duties it is not so with them . unto such as are really concerned in these things , unto whom their want and defect is a burden ; who mourn under it , and desire to be freed from it , or refreshed in their conflict with it , i shall offer the things that ensue . . that sense of the vanity of our minds which this consideration duely attended unto will give us , ought greatly to humble and abase our souls . whence is it thus with us , that we cannot abide in thoughts and meditations of things spiritual and heavenly ? it is because they are such things as we have no great concernment in ? it may be they are things worthless , and unprofitable , so that it is to purpose to spend our thoughts about them : the truth is , they alone are worthy , useful and desireable , all other things in comparison of them , are but loss and dung . or it is because the faculties and powers of our souls were not originally suited unto the contemplation of them , and delight in them ? this also is otherwise ; they were all given unto us , all created of god for this end , all fitted with inclinations and power to abide with god in all things without aversation or weariness . nothing was so natural , easie and pleasant unto them , as steadiness in the contemplation of god and his works . the cause therefore , of all this evil lyes at our own doors . all this therefore and all other evils , came upon us by the entrance of sin . and therefore solomon in his enquiry after all the causes and effects of vanity , brings it under this head ; lo this only have i found , that god made man upright ; but they have sought out many inventions , eccles. . . for hereby our minds that were created in a state of blessed adherence unto god , where wholly turned off from him , and not only so , but filled with enmity against him . in this state that vanity which is prevalent in them , is both their sin and their punishment . their sin in a perpetual inclination unto things vain , foolish , sensual and wicked . so the apostle describes it at large , ephes. . , , . tit. . . and their punishment in that being turned off from the chiefest good , wherein alone rest is to be found , they are filled with darkness , confusion and disquietment , being like a troubled sea that cannot rest , whose waters cast up mire and dirt . by grace our minds are renewed ; that is changed and delivered from this frame ; but they are so partially only . the principle of vanity is no longer predominant in us , to alienate us from the life of god , or to keep us in enmity against him . those who are so renewed do not walk in the vanity of their minds as others do , ephes. . . they go up and down in all their wayes and occasions with a stream of vain thoughts in their minds . but the remainders of it , are effectually operative in us , in all the actings of our minds towards god affecting them with vncertainty and instability . as he who hath received a great wound in any principal part of his body , though it may be so cured , as that death shall not immediately ensue thereon ; yet it may make him go weak and lame all his dayes , and hinder him in the exercise of all the powers of life . the vanity of our minds is so cured , as to deliver us from spiritual death ; but yet such a wound , such a weakness doth remain , as both weakens and hinders us in all the operations of spiritual life . hence those who have made any progress in grace , are sensible of their vanity , as the greatest burden of their souls , and do groan after such a compleat renovation of their minds , as whereby they may be perfectly freed from it . this is that which they principally regard in that complaining desire , rom. . . o wretched man that i am , who shall deliver me from this body of death ? yea they groan under a sence of it every day ; nor is any thing such a trouble unto them , observing how it defeats them in their designs to contemplate on heavenly things ; how it frustrates their best resolutions to abide in the spiritual actings of faith and love ; how they are imposed on by it with the thoughts of things which either in themselves or in their consequences they most abhorre ; nothing are they so afraid of , nothing is so grievous and burdensome unto them , nothing do they more groan for deliverance from . when there is war in any place , it behoveth them that are concerned , to have an eye and regard unto all their enemies , and their attempts against them . but if they are vigilant and diligent in their oppositition unto those that are without , that visibly contend with them , and in the mean time neglect such as trayterously act within among themselves , betraying their councels , and weakning their strength , they will be undoubtedly ruined . wise men do first take care of what is within , as knowing if they are there betrayed , all they do against their open enemies is to no purpose . in the warfare wherein we are engag'd , we have enemies of all sorts that openly and visibly in various temptations fight against our souls . these it is our duty to watch against , to conflict with , and to seek a conquest over . but it is this internal vanity of mind , that endeavours in all things to betray us , to weaken us in all our graces , or to hinder their due operations ; and to open the doors of our hearts unto our cursed enemies . if our principal endeavour be not to discover , suppress and destroy this traytor , we shall not succed in our spiritual warfare . this therefore being the original cause of all that disabilty of mind as unto steadiness in holy thoughts and meditations whereof you do complain , when you are affected therewith , turn unto the consideration of that from whence it doth proceed . labour to be humbled greatly , and to walk humbly under a sence of the remainders of this vanity of mind . so some wholesom fruits may be taken from this bitter root ; and meat may come out of this eater . if when you cannot abide in holy thoughts of god , and your relation unto him , you reflect on this cause of it to your further humiliation and self-abasement , your good designs and purposes are not lost . let such an one say ; i began to think of god , of his love and grace in christ jesus , of my duty towards him ; and where now in a few minutes do i find my self ? i am got into the ends of the earth , into things useless and earthly ; or am at such a loss as that i have no mind to proceed in the work wherein i was ingaged . o wretched man that i am , what a cursed enemy have i within me ! i am asham'd of my self , weary of my self , loath my self , who shall deliver me from this body of death ? such thoughts may be as useful unto him as those which he first designed . true it is we can never be freed absolutely from all the effects of this vanity and instability of mind in this world . vnchangeable cleaving unto god , alwayes , in all the powers and affections of our minds , is reserved for heaven . but yet great degrees may be attained in the conquest and expulsion of it , such as i fear few have experience of ; yet ought all to the labour after . if we apply our selves as we ought to the increase of spiritual light and grace ; if we labour diligently to abide and abound in thoughts of spiritual things , and that in love to them , and delight in them ; if we watch against the entertainment and approbation of such thoughts and things in our minds , as whereby this vain frame is pleased and confirmed ; there is , though not an absolute perfection , yet a blessed degree of heavenly mindedness to be attain'd , and therein the nearest approach unto glory , that in this world we are capable of . if a man cannot attain an athletick constitution of health , or a strength like that of sampson ; yet if he be wise he will not omit the use of such means as may make him to be useful in the ordinary duties of life . and although we cannot attain perfection in this matter , which yet is our duty to be continually pressing after ; yet if we are wise , will be endeavouring such a cure of this spiritual distemper , as we may be able to discharge all the duties of the life of god. but if men in all other things , feed the vanity of their own minds , if they permit them to rove continually after things foolish , sensual and earthly ; if they wilfully supply them with objects unto that end , and labour not by all means for the mortification of this evil frame ; in vain shall they desire or expect to bring them at any time , on any occasion , to be steady in the thoughts of heavenly things . if it be thus with any , as it is to be feared it is with many , it is their duty to mind the words of our lord jesus christ in the first place , make the tree good , and then the fruit will be good , and not before . when the power of sanctifying grace hath made the mind habitually spiritual and heavenly , thoughts of such things will be natural unto it , and accompanyed with delight . but they will not be so untill the god of peace have sanctified us in our whole spirits , souls and bodies ; whereby we may be preserved blameless unto the comeing of jesus christ. . be alwaies sensible of your own insufficincy to raise in your minds or to managed spiritual thoughts , or thoughts of things spiritual and heavenly in a due manner . but in this case men are apt to suppose , that as they may , so they can think of what they please . thoughts are their own , and therefore be they of what sort they will , they need no assistance for them . they cannot think as they ought , they can do nothing at all . and nothing will convince them of their folly , untill they are burdened with an experience of the contrary , as unto spiritual things . but the advice given is expressely laid down by the apostle in the instance of himself . cor. . . not that we are sufficient of our selves to think any thing as of our selves , but our sufficiency is of god. he speaks principally of ministers of the gospel , and that of such as were most eminently furnished with spiritual gifts and graces , as he declares v. . and if it be so with them , and that with respect unto the work and duties of their calling , how much more is it so with others , who have not their graces nor their offices ? wherefore if men without regard unto the present actual grace of god , and the supplies of his spirit , do suppose that they can of themselves , exercise their minds in spiritual thoughts , and so only fret at themselves when they fall into disappointment , not knowing what is the matter with them , they will live in a lifeless barren frame all their dayes . by the strength of their natural abilities , men may frame thoughts of god , and heavenly things in their minds , according unto the knowledge they have of them . they may methodize them by rules of art , and express them elegantly unto others . but even while they do so , they may be far enough from being spiritually minded . for there may be in their thoughts , no actings of faith , love or holy delight in god , or any grace at all . but such alone are things which we enquire after , they are such only as wherein the graces of the spirit are in their proper exercise . with respect unto them we have no sufficiency in our selves , all our sufficiency must be of god. there is no truth among persons of light and knowledge more generally granted in the notion of it than this , that of our selves we can do nothing ; and none more neglected in daily practice . men profess they can do nothing of themselves , and yet go about their duties as if they could do all things . . remember that i have not at present treated of solemn stated meditation . concerning which other rules and instructions ought to be given . by solemn or stated meditation , i intend the thoughts of some subject spiritual and divine , with the fixing , forcing and ordering our thoughts about it , with a design to affect our own hearts and souls with the matter of it , or the things contained in it . by this design it is distinguish'd from the study of the word , wherein our principal aim is to learn the truth , or to declare it unto others . and so also from prayer , whereof god himself is the immediate object . but in meditation it is the affecting of our own hearts and minds with love , delight and humiliation . at present i have only shewed what it is to be spiritually minded , and that in this instance of our thoughts as they proceed from the habitual frame of our hearts and affections ; or of what sort the constant course of our thoughts ought to be , with respect unto all the occasions of the life of god. this persons may be in a readiness for , who are yet unskilful in , and unable for stated meditation . for there is required thereunto such an exercise of our natural faculties and abilities , as some through their weakness and ignorance are incapable of . but as unto what we have hitherto insisted on , it is not unattainable by any in whom is the spirit of faith and love. for it is but the frequent actings of them that i intend . wherefore , do your hearts and affections lead you unto many thoughts of god , and spiritual things ? do they spring up in you , as water in a well of living waters ? are you ready on all occasions to entertain such thoughts , and to be conversant with them , as opportunity doth offer it self ? do you labour to have in a readiness what is useful for you with respect unto temptations and duties ? is god in christ , and the things of the gospel , the ordinary retreat of your souls ? though you should not be able to carry on an orderly stated meditation in your minds , yet you may be spiritually minded . a man may not have a capacity and ability to carry on a great trade of merchandize in the world . the knowledge of all sorts of commodities , and seasons , of the world and nations of it , with those contrivances and accounts which belong unto such trade may be above his comprehension , and he may quickly ruine himself in undertaking such an employment . yet may the abilities of this man serve him well enough to carry on a retail trade in a private shop , wherein perhaps he may thrive as well , and get as good an estate as any of those whose greater capacities lead them forth unto more large and hazardous employments . so it may be with some in this case . the natural faculties of their minds are not sufficient to enable them unto stated meditation . they cannot cast things into that method and order which is required thereunto ; nor frame the conceptions of their minds into words significant and expressive ; yet as unto frequency of thoughts of god , and a disposition of mind thereunto , they may thrive and be skilful beyond most others of greater natural abilities . howbeit , because even stated meditation is a necessary duty , yea the principal way whereby our spiritual thoughts do profitably act themselves , i shall have regard thereunto in the following direction ; wherefore , . whatever principle of grace we have in our minds , we cannot attain unto a ready exercise of it in a way of spiritual meditation or otherwise , without great diligence , nor without great difficulty . it was shewed at the entrance of this discourse , that there is a difference in this grace , between the essence , substance or reality of it , which we would not exclude men from , under many failings or infirmities ; and the useful degrees of it , wherein it hath its principal exercise . as there is a difference in life natural , and its actings , in a weak deseased sickly body , and in that which is of a good constitution and in a vigorous health . supposing the first , the reality of this grace , be wrought in us , or implanted in our minds by the holy ghost , as a principal part of that new nature which is the workmanship of god , created in christ jesus unto good works ; yet unto the growth and improvement of it , as of all other graces , our own diligent care , watchfulness , and spiritual striving in all holy duties are required . unless the most fruitful ground be manured , it will not bring forth an useful crop. let not any think that this frame of a spiritual mind , wherein there is a disposition unto and a readiness for all holy thoughts of god , of christ , of spiritual , and heavenly things , at all times and on all occasions , will befall him and continue with him he knows not how . as good it is for a poor man to expect to be rich in this world without industry , or a weak man to be strong and healthy without food and exercise ; as to be spiritually minded without an earnest endeavour after it . it may be enquired what is requisite thereunto ? and we may name some of those things without which such an holy frame will not be attained . as , . a continual watch is to be kept in and on the soul against the incursions of vain thoughts and imaginations , especially in such seasons wherein they are apt to obtain advantage . if they are suffer'd to make an inroad into the mind , if we accustom our selves to give them entertainment , if they are wont to lodge within , in vain shall we hope or desire to be spiritually minded . herein consists a principal part of that duty which our saviour so frequently , so emphatically chargeth on us all ; namely to watch , mark . . unless we keep a strict watch herein , we shall be betray'd into the hands of our spiritual enemies ; for all such thoughts are but making provision for the flesh to fullfill its desires in the lusts thereof , however they may be disappointed as unto actual sin . this is the substance of the advice given us in charge , prov. . . keep thy heart with all diligence , for out of it are the issues of life . . careful avoidance of all societies and businesses of this life , which are apt under various pretences to draw and seduce the mind unto an earthly or sensual frame . if men will venture on those things which they have found by experience , or may find by observation , that they seduce and draw off their minds from an heavenly frame unto that which is contrary thereunto , and will not watch unto their avoidance , they will be filled with the fruit of their own wayes . indeed the common converses of professors among themselves and others , walking , talking and behaving themselves like other men , being as full of the world as the world is of it self , hath lost the grace of being spiritually-minded within , and stain'd the glory of profession without . the rule observ'd by david will manifest how careful we ought to be herein , psal. . , , . i said i will take heed to my wayes , that i sin not with my tongue : i will keep my mouth with a bridle while the wicked is before me . i was dumb with silence , i held my peace even from good , and my sorrow was stirred . my heart was hot within me , while i was musing the fire burned ; then spake i with my tongue : which place was spoken unto before . . an holy constraint put on the mind to abide in the duty of spiritual thoughts and meditations , pressing it continually with the consideration of their necessity and usefulness . the mind will be apt of it self to start aside from duties ? purely spiritual , through the mixture of the flesh abiding in it . the more inward and purely spiritual any duty is , which hath no outward advantages ; the more prone will the mind be to decline from it . it will be so , more from private prayer than publick , more from meditation than prayer . and other things will be apt to draw it aside by objects without , and various stirrings of the affections within . an holy constraint is to be put upon it , with a sudden rejection of what rises up to its diversion or disturbance . wherefore , we are to call in all constraining motives , such as the consideration of the love of christ , cor. . . to keep the mind steady unto its duty . . diligent use of means to furnish the soul with that light and knowledge of heavenly things , which may administer continual matter of holy thoughts and meditations from within our selves . this hath been spoken unto at large before . and the want hereof is that which keeps many from the least proficiency in these duties . as a man may have some skill or ability for a trade , yet if he have no materials to work upon , he must sit still and let his trade alone . and so must men do as unto the work of holy meditation : whatever be the ability of the natural faculties , their inventions or memories , if they are not furnished with knowledge of things spiritual and heavenly , which are the subject matter of such meditations , they must let their work alone . hence the apostle prays for the colossians , that the word of god might dwell in them richly in all wisdom , chap. . . that is , that they might abound in the knowledge of the mind of christ , without which we shall be unfit for this duty . . vnweariedness in our conflict with sathan , who by various artifices and the injection of fiery darts labours continually to divert us from these duties . he is seldom or never wanting unto this occasion . he who is furnished in any measure with spiritual wisdom and vnderstanding , may find him more sensibly at work in his craft and opposition with respect unto this duty , than any other way . when we stand thus before the lord , he is alwayes at our right hand to resist us . and oft-times his strength is great . hence , as was observed , oft-times men design really to exercise themselves in holy thoughts , but end in vain imaginations , and rather take up with trifles than continue in this duty . steadiness in the resistance of him on these occasions , is one great part of our spiritual warfare . and we may know that he is at work by his engines and methods . for they consist in his suggestions of vain , foolish or corrupt imaginations . when they begin to rise in our minds , at such times as we would engage them in spiritual meditation , we may know assuredly from whence they are . . continual watchful care , that no root of bitterness spring up and defile us , that no lust or corruption be predominant in us . when it is so , if persons in complyance with their convictions do endeavour sometimes to be exercised in these duties , they shall labour in the very fire , where all their endeavours will be immediately consumed . . mortification unto the world in our affections and desires , with moderation in our endeavours after the needful things of it , are also necessary hereunto ; yea to that degree , that without them no man can in any sence be said to be spiritually-minded . for otherwise our affections cannot be so preserved under the power of grace , as that spiritual things may be alwayes savoury unto us . some it may be will say , that if all these things are required thereunto , it will take up a mans whole life and time to be spiritually-minded . they hope they may attain it at an easier rate , and not forgoe all other advantages and sweetnesses of life , which a strict observation of these things would cast them upon . i answer ; that however it may prove an hard saying unto some , yet i must say it , and my heart would reproach me if i should not say , that if the principal part of our time be not spent about these things , whatever we suppose , we have indeed neither life nor peace . the first-fruits of all were to be offered unto god , and in sacrifices he required the blood , and the fat of the inwards . if the best be not his , he will have nothing . it is so as to our time. tell me , i pray you , how you can spend your time and your lives better , or to better purpose ; and i shall say , go on and prosper . i am sure some spend so much of their time so much worse , as it is a shame to see it . do you think you came into this world , to spend your whole time and strength in your employments , your trades , your pleasures , unto the satisfaction of the will of the flesh and of the mind ? have you time enough to eat , to drink , to sleep , to talk unprofitably , it may be corruptly , in all sorts of unnecessary societies , but have not enough to live unto god , in the very essentials of that life which consists in these things ? alas ! you came into the world under this law ; it is appointed to all men once to die , and after that is the judgment ; and the end why your life here is granted unto you , is that you may be prepared for that judgement . if this be neglected , if the principal part of your time be not improv'd with respect unto this end , you will fall under the sentence of it unto eternity . but men are apt to mistake in this matter . they may think that these things tend to take them off from their lawful employments and recreations , which they are generally afraid of , and unwilling to purchase any frame of mind at so dear a rate . they may suppose that to have men spiritually minded , we would make them mopes , and to disregard all the lawful occasions of life . but let not any be mistaken ; i am not upon a design that will be easily , or it may be honestly defeated . men are able to defend themselves in their callings and enjoyments , and to satisfie their consciences against any perswasions to the contrary . yet there is a season wherein we are obliged to part with all we have , and give up our selves wholly to follow christ in all things ; math. . . and if we neglect or refuse it in that season , it is an evidence that we are hypocrites . and there was a time when superstition had so much power on the minds of men , that multitudes were perswaded to forsake , to give up all their interest in relations , callings , goods , possessions , and betake themselves unto tedious pilgrimages , yea hard services in war , to comply with that superstition ; and it is not the glory of our profession , that we have so few instances of men parting with all , and giving up themselves unto heavenly retirement . but i am at present on no such design ; i aim not to take men out of their lawful earthly occasions , but to bring spiritual affections and thoughts into the management of them all . the things mentioned will deprive you of no time you can lay a claim unto ; but sanctifie it all . i confess he must be a great proficient in spirituality , who dares venture on an absolute retirement , and he must be well satisfied that he is not called unto an usefulness among men inconsistent therewith : unto them it may prove a disadvantage : yet this also is attainable if other circumstances do concur . men under the due exercise of grace and the improvement of it , may attain unto that fixedness in heavenly-mindedness , that inconcernment in all things here below , as to give themselves up intirely and continually unto heavenly meditation , unto a blessed advancement of all grace , and a near approach unto glory . and i would hope it was so with many of them in ancient times , who renounced the world , with all circumstances of relations , state , inheritances , and betook themselves unto retirement in wildernesses , to abide alwayes in divine contemplation . but afterwards when multitudes whose minds were not so prepared , by a real growth in all grace and mortification unto the world , as they were , betook themselves under the same pretences unto a monastical retirement ; the devil , the world , sensual lusts , superstition , and all manner of evils pursued them , found them out , possessed them , unto the unspeakable dammage and scandal of religion . this therefore is not that which i invite the common sort of believers unto . let them that are able and free , receive it . the generality of christians have lawful callings , employments and businesses , which ordinarily they ought to abide in . that they also may live unto god in their occasions , they may do well to consider two things . . industry in mens callings is a thing in it self very commendable . if in nothing else , it hath an advantage herein , that it is a means to preserve men from those excesses in lust and ryot , which otherwise they are apt to run into . and if you consider the two sorts of men , whereinto the generality of mankind are distributed , namely of them who are industrious in their affairs , and those who spend their time so far as they are able in idleness and pleasure ; the former sort are far more amiable and desireable . howbeit it is capable of being greatly abused . earthly-mindedness , covetousness , devouring things holy as to times and seasons of duty , uselesness , and the like pernicious vices do invade and possess the minds of men . there is no lawful calling that doth absolutely exclude this grace of being spiritualy-minded in them that are ingaged in it , nor any that doth include it . men may be in the meanest of lawful callings and be so , and men may be in the best and highest and not be so . consider the calling of the ministry : the work and duty of it calls on those that are employed in it , to have their minds and thoughts conversant about spiritual and heavenly things . they are to study about them , to meditate on them , to commit them unto memory , to speak them out unto others . it will be said , surely such men must needs be spiritually-minded . if they go no further than what is mentioned , i say they must needs be so , as printers must needs be learned , who are continually conversant about letters . a man may with great industry ingage himself in these things , and yet his mind be most remote from being spiritual . the event doth declare that it may be so , and the reasons of it are manifest . it requires as much , if not more watchfulness , more care , more humility , for a minister to be spiritually minded in the discharge of his calling , than to any sort of men in theirs : and that , as for other reasons , so because the commonness of the exercise of such thoughts , with their design upon others in their expression , will take off their power and efficacy . and he will have little benefit by his own ministy , who endeavours not in the first place an experience in his own heart of the power of the truths which he doth teach unto others . and there is evidently as great a failing herein among us , as among any other sort of christians , as every occasion of tryal doth demonstrate . . although industry in any honest calling be allowable , yet unless men labour to be spiritually-minded in the exercise of that industry , they have neither life nor peace . hereunto all the things before mentioned , are necessary ; i know not how any of them can be abated , yea more is required than is expressed in them . if you burn this roll , another must be written , and many like things must be added unto it . and the objection from the expence of time in the observance of them , is of no force . for a man may do as much work whil'st he is spiritually minded , as whil'st he is carnal . spiritual thoughts will no more hinder you in your callings than those that are vain and earthly , which all sorts of men can find leisure for in the midst of their employments . if you have filled a vessel with chaff , yet you may pour into it a great deal of water , which will be contained in the same space and vessel . and if it be necessary that you should take in much of the chaff of the world into your minds , yet are they capable of such measures of grace as shall preserve them sincere unto god. fifthly , this frame will never be preserved , nor the duties mentioned be ever performed in a due manner , unless we dedicate some part of our time peculiarly unto them . i speak unto them only concerning whom i suppose that they do daily set apart some portion of time unto holy duties , as prayer and reading of the word , and they find by experience that it succeeds well with them . for the most part if they lose their seasons , they lose their duties . for some have complained , that the urgency of business , and multiplicity of occasions driving them at first from the fixed time of their duties , hath brought them into a course of neglecting duty it self . wherefore it is our wisdom to set apart constantly some part of our time , unto the exercise of our thoughts about spiritual things in the way of meditation . and i shall close this discourse with some directions in this particular unto them who complain of their disability for the discharge of this duty . ( . ) choose and separate a fit time or season , a time of freedom from other occasions and diversions . and because it is our duty to redeem time with respect unto holy duties , such a season may be the more useful , the more the purchase of it stands us in . we are not at any time to serve god with what costs us nought , nor with any time that comes within the same rule . if we will allow only the refuse of our time unto this duty , when we have nothing else to do , and it may be through weariness of occasions are fit for nothing else , we are not to expect any great success in it . this is one pregnant reason why men are so cold and formal , so lifeless in spiritual duties , namely , the times and seasons which they allot unto them . when the body is wearied with the labour and occasions of the day , and it may be the mind in its natural faculties indisposed , even by the means of necessary refreshment , men think themselves meet to treat with god about the great concernments of his glory , and their own souls . this is that which god condemneth by the prophet , mal. . . and if you offer the blind for sacrifice is it not evil ? and if you offer the lame and sick is it not evil ? offer it now unto thy governour will he be pleased with thee , or accept thy person ? both the law of nature , and all the laws of holy institutions , do require that we should serve god with the best that we have , as all the fat of the inwards was to be offered in sacrifice . and shall we think to offer that time unto god , wherein we are unmeet to appear before an earthly ruler ? yet such in my account are the seasons , especially the evening seasons , that most men choose for the duties of their holy worship . and you may do well to consider that beyond the day and time which he hath taken unto himself by an everlasting law , how little of the choice of your time you have offered unto god as a free-will-offering , that you may be excited to future diligence . if therefore you seriously intend this duty , choose the seasons for it wherein you are most fit , when even the natural vigour of your spirits is most free and active . possibly some will say , this may be such a time as when the occasions of the world do call most earnestly for your attendance unto them . i say that is the season i would recommend . and if you can conquer our minds to redeem it for god at that rate , your endeavours in it will be prosperous . however , trust not to times that will offer themselves . take them not up at hazard . let the time it self be a free-will offering to god , taken from the top of the heap , or the choicest part of your useful time. ( . ) preparation of mind unto a due reverence of god and spiritual things , is required previously hereunto . when we go about this duty , if we rush into thoughts of heavenly things without a due reverential preparation , we shall quickly find ourselves at a loss . see the rule , eccles. . , . grace to serve god with reverence and godly fear , is required in all things wherein we have to do with him , as in this duty we have in an immediate and especial manner . endeavour therefore in the first place to get your hearts deeply affected with an awful reverence of god , and an holy regard unto the heavenly nature of the things you would meditate upon . hereby your minds will be composed , and the roots of other thoughts , be they vain or earthly , which are apt to arise and divert you from this duty , will be cast out . the principles of these contrary thoughts are like jacob and esau , they struggle in the same womb , and often-times esau will come first forth , and for a while seem to carry the birth-right . if various thoughts do conflict in our minds , some for this world , and some for another , those for this world may carry it for a season . but where a due reverence of god hath cast out the bond-woman and her children , the workings of the flesh in its vain thoughts and imaginations , the mind will be at liberty to exercise it self on spiritual things . ( . ) earnest desires after a renewed sence and relish of spiritual things are required hereunto . if we ingage into this duty meerly on a conviction of the necessity of it , or set our selves about it because we think we ought to do so , and it will not be well done utterly to neglect it , we may not expect to be successeful in it : but when the soul hath at any time tasted that the lord is gracious , when its meditations on him have been sweet , when spiritual things have had a savour and relish in the mind and affections , and hereon it comes unto this duty with earnest desires to have the like tastes , the like experience , yea to have them encreased ; then is it in the way of an hopeful progress . and this also will make us persevere in our endeavours to go through with what we undertake ; namely , when we do know by former experience what is to be attained in it , if we dig and search for it as treasure . if you shall think that the right discharge of this duty may be otherwise attained ; if you suppose that it deserves not all this cost and charge about it ; judge by what is past , whether it be not adviseable to give it over and let it alone . as good lye quietly on the ground , as continually attempt to rise , and never once effect it . remember how many successeless attempts you have made upon it , and all have come to nothing , or that which is as bad as nothing . i cannot say that in this way you shall alwayes succeed ; but i fear you will never have success in this duty , without such things as are of the same nature and use with it . when after this preparation , you find your selves yet perplexed and entangled , not able comfortably to persist in spiritual thoughts , unto your refreshment , take these two directions for your relief . . cry and sigh to god for help and relief . bewail the darkness , weakness and instability of your minds , so as to groan within your selves for deliverance . and if your designed medi●●…ions do issue only in a renewed gracious sense of your own weakness and insufficiency , with application unto god for supplyes of strength , they are by no means lost as unto a spiritual account . the thoughts of hezekiah in his meditations did not seem to have any great order or consistency , when he so exprest them ; like a crane or a swallow so did i chatter ; i did mourn as a dove : mine eyes failed with looking upwards ; o lord , i am oppressed , undertake for me ; isa. . . when the soul labours sincerely for communion with god , but sinks into broken confused thoughts under the weight of its own weakness , yet if he looks to god for relief , his chattering and mourning will be accepted with god , and profitable unto himself . . supply the brokenness of your thoughts with ejaculatory prayers , according as either the matter of them , or your defect in the management of them doth require . so was it with hezekiah in the instance before mentioned ; where his own meditations were weak and broken , he cryes out in the midst of them , o lord , i am oppressed , undertake for me . and meditation is properly a mixture of spiritual apprehension of god and heavenly things , in the thoughts and conceptions of the mind , with desires and supplications thereon . it is good and profitable to have some special designed subject of meditation in our thoughts . i have at large declared before what things are the proper objects of the thoughts of them that are spiritually-minded . but they may be more peculiarly considered as the matter of designed meditation . and they may be taken out of some especial spiritual experience that we have lately had , or some warnings we have received of god , or something wherewith we have been peculiarly affected in the reading or preaching of the word , or what we find the present posture and frame of our minds and souls to require ; or that which supplyes all most frequently , the person and grace of our lord jesus christ. if any thing of this nature be peculiarly designed , antecedently unto this duty , and a season be sought for it with respect thereunto , the mind will be fixed and kept from wandering after variety of subjects , wherein it is apt to lose it self , and brings nothing to perfection . lastly , be not discouraged with an apprehension , that all that you can attain unto in the discharge of this duty is so little , so contemptible , as that it is to no purpose to persist in it . nor be wearied with the difficulties you meet withal in its performance . you have to do with him only in this matter , who will not break the bruised reed , nor quench the smoaking flax ; whose will it is , that none should despise the day of small things . and if there be in this duty a ready mind , it is accepted according to what a man hath , and not according to what he hath not . he that can bring into this treasure only the mites of broken desires and ejaculatory prayers , so they be his best , shall not come behind them who cast into it out of their greater abundance in ability and skill . to faint and give out because we cannot arise unto such a height as we aim at , is a fruit of pride and unbelief . he who finds himself to gain nothing by continual endeavours after holy fixed meditations , but only a living active sense of his own vileness and unworthiness , is a sufficient gainer by all his pains , cost and charge . but ordinarily it shall not be so ; constancy in the duty will give ability for it . those who conscientiously abide in its performance , shall increase in light , wisdom and experience , untill they are able to manage it with great success . these few plain directions may possibly be of some use unto the weaker sort of christians , when they find a disability in themselves unto the discharge of this duty , wherein those who are spiritually minded ought to be peculiarly exercised . part ii. chap. xi . the seat of spiritual-mindedness in the affections . the nature and use of them . the ways and means used by god himself , to call the affections of men from the world. in the account given at the entrance of this discourse , of what it is to be spiritually minded , it was reduced unto there heads . the first , was the habitual frame , disposition , and inclination of the mind in its affections . the second , was the usual exercise of the mind in its thoughts , meditations , and desires about heavenly things . whereunto , thirdly was added , the complacency of mind in that relish and savour which it finds in spiritual things , so thought and meditated on . the second of these hath hitherto alone been spoken unto , as that which leads the way unto the others , and gives the most sensible evidence of the state enquired after . therein consists the stream , which rising in the fountain of our affections , runs into a holy rest and complacency of mind . the first and last i shall now handle together , and therein comprehend the account of what it is to be spiritually minded . spiritual affections , whereby the soul adhears unto spiritual things , taking in such a savour and relish of them , as wherein it finds rest and satisfaction , is the peculiar spring and substance of our being spiritually minded . this is that which i shall now further explain and confirm . the great contest of heaven and earth is about the affections of the poor worm , which we call man. that the world should contend for them , is no wonder . it is the best that it can pretend unto . all things here below , are capable of no higher ambition , than to be possessed of the affections of men. and as they ●y under the curse , it can do us no greater mischief , than ●y ● prevailing in this design . but that the holy god should as it were ingage in the contest , and strive for the affections of man , is an effect of infinite condiscention and grace . this he doth expresly ; my son sayeth he , give me thy heart , prov. . . it is our affections he asketh for , and comparatively nothing else ; to be sure he will accept of nothing from us without them . the most fat and costly sacrifice will not be accepted , if it be without a heart . all the wayes and methods of the dispensation of his will , by his word , all the designs of his effectual grace , are suited unto , and prepared for this end , namely , to recover the affections of man unto himself . so he expresseth himself concerning his word . deut. . . and now israel , what doth the lord thy god require of thee , but to fear the lord thy god , to walk in all his wayes , and to love , and to serve the lord thy god , with all thy heart , and with all thy soul. and as unto the word of his grace , he declares it unto the same purpose , deut. . . and the lord thy god will circumcise thy heart , and the heart of thy seed ; to love the lord thy god with all thy heart , and with all thy soul. and on the other side , all the artifices of the world , all the paint it puts on its face , all the great promises it makes , all the false appearances , and attires it cloaths it self withal by the help of satan , have no other end but , to draw , and keep the affections of men unto it self . and if the world be preferred before god , in this address which is made unto us , for our affections , we shall justly perish with the world unto eternity ; and be rejected by him whom we have rejected , prov. . , , . our affections are upon the matter our all . they are all we have to give or bestow ; the only power of our souls , whereby , if we may give away our selves from our selves , and become anothers . other faculties of our souls , even the most noble of them , are suited to receive in unto our own advantage ; by our affections we can give away what we are , and have . hereby , we give our hearts unto god , as he requireth . wherefore unto him we give our affections , unto whom we give our all , our selves , and all that we have ; and to whom we give them not , what ever we give , upon the matter , we give nothing at all . in what we do unto , or for others ; whatsoever is good , valuable , or praise-worthy in it , procceds from the affections wherewith we do it . to do any thing for others without an animating affection , is but a contempt of them , for we judge them really unworthy , that we should do any thing for them : to give to the poor upon their importunity , without pity or compassion ; to supply the wants of saints without love , and kindnesss , with other actings and duties of the like nature , are things of no value , things that recommend us neither unto god nor men . it is so in general with god and the world. whatsoever we do in the service of god , whatever duty we perform on his command , whatever we undergo , or suffer for his name-sake , if it proceed not from the cleaving of our souls unto him by our affections , it is dispised by him , he owns us not . as if a man would give all the substance of his house for love , it would utterly be coutemned , cant. . it is not to be bought nor purchased with riches ; so if a man would give to god all the substance of his house without love , it would in like manner be dispised . and however , on the other hand , we may be diligent , industrous , and sedulous in and about the things of this world , yet , if it have not our affections , we are not of the world , we belong not unto it . they are the seat of all sincerity , which is the jewel of divine and humane conversation , the life and soul of every thing that is good and praise-worthy , whatever men pretend , as their affections are , so are they . hypocrisy is a deceitful interposition of the mind , on various reasons and pretences , between mens affections and their profession , whereby a man appears to be what he is not . sincerity is the open avowment of the reality of mens affections , which renders them good and useful . affections are in the soul , as the helm in the ship , if it be laid hold on by a skilful hand , he turneth the whole vessel which way he pleaseth . if god hath the powerful hand of his grace upon our affections , he turns our souls unto a compliance with his institutions , instructions , in mercy , aff●ctions , tryals , all sorts of providences , and holds them firm against all winds and storms of temptations , that they shall not hurry them on pernitious dangers . such a soul alone is tractable and pliable unto all intimations of gods will. all others are stubborn and obstinate , stout hearted and far from righteousness . and when the world hath the hand on our affections , it turns the mind , with the whole industry of the soul unto its interest and concerns . and it is vain to contend with any thing that hath the power of our affections in its disposal , it will prevail at last . on all these considerations , it is of the highest importance to consider a right how things are stated in our affections , and what is the prevailing bent of them . iron sharpneth iron , so a man sharpeneth the countenance of his friend , sayeth the wise man , prov. . . every man hath his edge , which may be sharpened by outward helps and advantages . the predominant inclination of a mans affections , is his edge . according as that is set , so he cutteth and works ; that way , he is sharp and keen , but blunt unto all other things . now because it must be , that our affections are either spiritual or earthly in a prevailing degree , that either god hath our hearts , or the world ; that our edge is towards heaven , or towards things here below : before i came to give an account of the nature and opperations of spiritual affections , i shall consider and propose some of those arguments and motives which god is pleased to make use of , to call off our affections from the desireable things of this world ; for as they are wightly and cogent , such as cannot be neglected without the greatest contempt of divine wisdom and goodness ; so they serve to press and enforce those arguments and motives , that are proposed unto us to set our affections on things that are above , which is to be spiritually minded . first , he hath in all manner of instances powred contempt on the things of this world , in comparison of things spiritual and heavenly . all things here below were at first made beautiful and in order ; and were declared by god himself to be exceeding good ; and that not only in their being and nature , but in the use whereunto they were designed . they were then desireable unto men , and the enjoyment of them would have bin a blessing without danger of temptation . for they were the ordinance of god to lead us unto the knowledge of him , and love unto him . but since the entrance of sin , weherby the world fel under the curse , & into the power of satan , the things of it in his managment are become effectual means to draw off the heart and the affections from god. for , it is the world and the things of it as sum'd up by the apostle , joh. . , , that alone strive for our affections to be the object of them . sin and sathan do but woe for the world to take them off from god. by them doth the god of this world , blind the eyes of them that believe not , and the principle way whereby he worketh in them , is by promises of satisfaction unto all the lusts of the minds of men with a proposall of whatever is dreadful and terrible in the want of them . being now in this state and condition , and used unto this end , through the craft of sathan , and the folly of the minds of men : god hath shewed by various instances , that they are all vain , empty , unsatisfactory , and every way to be dispised in comparison of things eternal . first . he did it most eminently and signally in the life , death , and cross of christ. what can be seen or found in this world , after the son of god hath spent his life in it , not having where to lay his head ; and after he went out of it on the cross. had there bin ought of real worth in things here below ; certainly he had enjoyed , if not crowns and empires which where all in his power , yet such goods and posessions as men of sober reasonings , and moderate affeons do esteem a competency . but things were quite otherwise disposed , to manifest that there is nothing of value , or use in these things , but only to support nature unto the performance of service unto god , wherein they are serviceable unto eternity : he never attained , he never enjoyed more then dayly supplies of bread out of the stores of providence , and which alone he hath instructed us to pray for , math. . . in his cross the world proclaimed all its good qualities and all is powers , and hath given unto them that believe , its naked face to view and contemplate . nor is it now one jot more comely , than it was when it had gotten christ on the cross. hence is that inference and conclusion of the apostle ; gal. . . but god forbid that i should glory , save in the cross of our lord jesus christ , whereby the world is crucifyed unto me , and i unto the world. since i have believed , since i have had a sense of the power and vertue of the cross of christ , i have done with all things in this world ; it is a dead thing unto me , nor have i any affection for it . this is that which made the difference between the promises of the old covenant and the new. for they were many of them about temporal things , the good things of this world , and this life . those of the new , are mostly of things spiritual and eternal . god would not call off the church wholly from a regard unto these things , until he had given a demonstration of their emptiness , vanity , and insufficiency in the cross of christ. cor. . , , . whither so fast my friend ? what meaneth this rising so early , and going to bed late , eating the bread of carefulness ? why this diligence , why these contrivances , why these savings and hoardings of riches , and wealth ? to what end is all this care and councel ? alas , saith one , it is to get that which is enough in and of this world , for me and my children , to prefer them , to raise an estate for them , which if not so great as others , may yet be a competency , to give them some satisfaction in their lives , and some reputation in the world. fair pretences , neither shall i ever discourage any from the exercise of industy in their lawful callings . but yet i know , that with many , this is but a pretence and covering for a shameful engagement of their affections unto the world. wherefore , in all these things , be perswaded sometimes to have an eye to jesus , the author and finisher of our faith ; behold , how he is set before us in the gospel , poor , despised , reproached , persecuted , nailed to the cross , and all by this world. whatever be your designs and aims , let his cross continually interpose between your affections and this world. if you are believers , your hopes are within a few dayes to be with him for evermore . unto him you must give an account of your selves , and what you have done in this world : will it be accepted with him to declare what you have saved of this world , what you have gained , what you have preserved , and embrac'd your selves in , and what you have left behind you ? was this any part of his imployment and business in this world ; hath he left us an example for any such course . wherefore , no man can set his affections on things here below , who hath any regard unto the pattern of christ , or is any measure influenced with the power and efficacy of his cross. my love is crucifyed , said an holy martyr of old ; he whom his soul loved was so , and in him his love unto all things here below . do you therefore find your affections ready to be engag'd unto , or too much intangled with the things of this world ; are your desires of encreasing them , your hopes of keeping them , your fears of loosing them , your love unto them , and delight in them , operative in your minds , possessing your thoughts , and influencing your conversations . turn aside a little , and by faith contemplate the life and death of the son of god ; a blessed glass will it be , where you may see what contemptible things they are which you perplex your selves about . oh! that any of us should love or esteem the things of this world , the power , riches , goods or reputation of it , who have had a spiritual view of them in the cross of christ. it may be , it will be said that the circumstances mentioned , were necessary unto the lord christ , with respect unto the especial work he had to do , as the saviour and redeemer , of the church . and therefore it doth not thence follow , that we ought to be poor , and want all things as he did . i confess it doth not ; and therefore , do all along make an allowance for honest industry in our callings . but this follows unavoidably hereon ; that what he did forego and trample on , for our sake ; that ought not to be the object of our affections , nor can such affections prevaile in us , if he dwell in our hearts by faith. secondly , he hath done the same in his dealings with the apostles , and generally with all that have been most dear unto him , and instrumental unto the interest of his glory in the world , especially since life and immortality were brought to light by the gospel . he had great work to do by the apostles , and that of the greatest use unto his interest and kingdom . the laying of the foundations of the glorious kingdom of christ in the world , was committed unto them . who would not think that he should provide for them , if not principalities or popedoms , yet at least , arch-bishopricks , and bishopricks , with other good ecclesiastical dignities and preferments ? hereby , might they have been made meet to converse with princes , and had been freed from the contempt of the vulgar : but infinite wisdom did otherwise dispose of them , and their concerns in this world. for , as god was pleased to exercise them with the common afflictions and calamities of this life ; which he makes use of , to take off the sweetness of present enjoyments ; so they lived and died in a condition of poverty , distress , persecution , and reproach . god set them forth as examples as unto other ends , namely of light , grace , zeal , and holiness in their lives , so to manifest , of how little concernment unto our own blessedness , or an interest in his love , is the abundance of all things here below ; as also , that the want of them all may consist with the highest participation of his love and favour . cor. . . , , . for i think that god hath set forth us the apostles last , as it were appointed to death . for we are made a spectacle unto the world , and unto angels , and to men. even unto this present hour , we both hunger and thirst , and are naked , and are buffetted , and have no certain dwelling-place ; and labour working with our own hands ; being reviled , we bless ; being persecuted , we suffer it ; being defamed , we intreat ; we are made as the filth of the world , and are the off-scouring of all things unto this day . and if the consideration thereof be not of weight with others , undoubtedly , it ought to be so with them who are called to preach the gospel , and are the successors to the apostles . there can be nothing more uncouth , absurd , and shameful , nothing more opposite unto the intimation of the wisdom and will of god in his dealings with those first and most honourable dispensers of it , than for such persons to seek and follow greedily after secular advantages , in worldly powers , riches , wealth , and honour . hence there hath been in former ages , and endeavour to seperate such persons as were by any means dedicated unto the ministry of the gospel , from all secular dignities and revenues . yea , some maintained , that they were to enjoy nothing of their own , but were to live on alms , or the free contributions of the people . but this was quickly condemned as heresy in wickliff and others . yet another sort set up , that would pretend thereunto , as unto themselves , though they would not obliege all others unto the same rule . this produced some swarms of begging fryars , whom they of the church , who were in possession of wealth and power , thought meet to laugh at and let alone ; of late years , this contest is at an end. the clergy have happily gotten the victory , and esteem all due unto them , that they can by any ways obtain ; nor is there any greater crime , than for a man to be otherwise minded . but these things are not our present concernment . from the beginning it was not so . and it is well if in such a way , men are able to maintaine the frame of mind enquired after , which is life and peace . thirdly , god continues to cast contempt on these things , by giving always incomparably the greatest portion of them unto the vilest men , and his own avowed enemies . this was a temptation under the old covenant , but is highly instructive under the new. none will judge those things to be of real value , which a wise man casts out dayly unto swine , making little or no use of them in his family . those monsters of men , nero , and heliogabalus had more interest in , and more power over the things in this vvorld , than ever had the best of men. such villans in nature , so pernitius unto humane society , that their not being was the interest of mankind ; but yet more of the vvorld poured on them , then they knew either how to enjoy , possess , vse , or abuse . look on all the principal treasures and powers of this world , as in the hand of one of these monsters , and there disposed of by divine providence , and you may see at what rate god values them . at this day , the greatest , most noble , wealthy and fruitful parts of the earth , are given unto the great turk , with some other eastern potentates , either mahumetans or pagans , who are prepared for eternal destruction . and if we look nearer home , we may see in whose hands is the power of the chiefest nations of europe , and unto what end it is used . the utmost of what some christian professors among our selves are intent and designing upon , as that which would render them wondrous happy in their own apprehensions , put hundreds of them together , and it would not answer the vvast made by the forementioned beasts every day . doth not god proclaime herein , that the things of this world are not to be valued or esteemed ? if they were so , and had a real worth in themselves , would the holy and righteous god make such a distribution of them . the most of those whom he loves , who enjoy his favour , not only comparatively have the meanest share of them , but are exercised with all the evils that the destitution and want of them can be accompanied withal ? his open and avowed enemies in the mean time , have more than they know what to do withal . vvho would set his heart and affections on those things which god poureth into the bosomes of the vilest men , to be a snare unto them here , and an aggravation of their condemnation for ever ; it seems , you may go and take the world , and take the curse , death and hell along with it , and what will it profit a man to gain the whole world and loose his own soul. vvhat can any man do on the consideration hereof , who will not forego all his hopes and expectations from god , but retreat unto the faith of things spiritual and eternal , as containing an excellency in them incomparably above all that may be enjoyed here below . fourthly , he doth continue to give perpetual instances of their uncertainty and unsatisfactoriness in the utter disappointment of men that have had expectations from them . the wayes hereof are various , and the instances so multiplyed , as that most men in the world , unless they are like the fool in the gospel , who had his soul take its ease for many years , because his barns were full , live in perpetual fears and apprehensions , that they shall speedily loose whatever they enjoy ; or are under the power of a stupid security . but as unto this consideration of them , there is such an account given by the wiseman , as unto which nothing can be added , or which no reason or experience is able to contradict , eccl. . by these and the like ways doth god cast contempt on all things here below ; discouerng the folly and falseness of the promises which the world makes use of to allure our affections unto it self . this therefore is to be laid as the foundation in all our considerations , unto what or whom we shall cleave by our affections , that god hath not only declared the insufficiency of these things , to give us that rest and happiness which we seek after , but also poured contempt upon them , in his holy , wise disposal of them in the world. secondly , god hath added unto their vanity , by shortning the lives of men , reducing their continuance in this world unto so short and uncertain a season , as it is impossible they should take any solid satisfaction in what they enjoy here below . so it is expressed by the psalmist . behold thou hast made my dayes as an handbreadth , and my age is nothing before these . hence he draws two conclusions . first , that every man at his best estate , is but vanity . secondly , that every man walks in a vain shew ; surely they are disquieted in vain , he heapeth up riches , and knoweth not who shall gather them . psal. . , . the uncertainty and shortness of the lives of men , render all their endeavours and contrivances about earthly things , both vain and foolish . when men lived eight or nine hundred years , they had opportunity to suck out all the sweetness that was in creature comforts , to make large provisions of them , and to have long projections about them . but when they had so , they all issued in that violence , oppression , and wickedness , which brought the flood on the world of ungodly men. and it still so abides , the more of , and the longer men enjoy these things , the more without the soveraign preservative of grace , will they abound in sin , and provocations of god. but god hath reduced the life of man unto the small pittance of seventy years ; casting what may fall out of a longer continuance into travel and sorrow . besides , that space is shortned with the most , by various and innumerable incidencies and occasions . wherefore in these seventy years , consider how long it is before men begin to have a tast or gust of the things of this life ; how many things fall in cross , to make us weary of them before the end of our days , how few among us , not one of a thousand , attain that age , what is the uncertainty of all men living , as to the continuance of their lives unto the next day ▪ and we shall see that the holy , wise god , hath left no such season for their enjoyment , as might put a value upon them . and when on the other hand it is remembered , that this man who is of such short continuance in this world , is yet made for eternity , eternal blessedness or misery , which state depends wholly on his interest on things above , and setting his affections on them , they must forfeit all their reason , as well as bid defiance unto the grace of god , who give them up unto things below . thirdly . god hath openly and fully declared the danger that is in these things , as unto their enjoyment and use ; and what multitudes of souls miscarry , by an inordinate adherence unto them . for they are the matter of those temptations , whereby the souls of men are ruined for ever ; the fuel that supplys the fire of their lusts until they are consumed by it . men under the power of spiritual convictions , fall not into sin , fail not eternally , but by means of temptation ; that is the mire wherein this rush doth grow . for others who live and die in the madness and wildness of nature , without any restraint in their minds from the power of convictions , they need no external temptations , but only opportunities to exert their lusts. but for those who by any means are convinced of sin , righteousness and judgement , so as to design the ordering of their lives , with respect unto the sense they have of them , they fall not into actual sin , but upon temptations . that , whatever it be , which causeth , occasioneth , and prevaileth on a convinced person , unto sin , that is temptation . wherefore this is the great means of the ruine of the souls of men . now , though there are many principles of temptation , many causes that actually concur unto its efficacy , as sin , satan , and other men , yet the matter of almost all ruinous temptations is taken out of this world , and the things of it . thence doth satan take all his darts : thence do evil men derive all the ways and means whereby they corrupt others , and from thence is all the fewel of sin , and lust taken . and which adds unto this evil , all that is in the world , contributes its utmost thereunto . all that is in the world , is the lust of the flesh , the lust of the eyes , and the pride of life . joh. . . it is not a direct formal annumeration of the things that are in the world , nor a distribution of them under several heads , but it is so of the principal lusts of the minds , of men , whereunto all the things in the world are subservient . wherefore , not only the matter of all temptations is taken out of the world , but every thing that is in the world is apt & fit to abused unto that end . for it were easy to shew that there is nothing desirable or valuable in this whole world , but it is reducible unto a subserviency unto one or other of these lusts , and is applicable unto the interest and service of temptations and sins . when men hear of these things , hey tare apt to say , let the dream be unto them that are openly wicked , and the interpretation of it unto them that are profligate in sin. unto unclean persons , drunkards , oppressors , proud ambitious persons , it may be it is so ; but as unto them , they use the things of this world with a due moderation , so as they are no snare unto them . but to own they are used unto what end soever , if the affections of men are set upon them , one way or other , there is nothing in the world , but is thus a snare and temptation . however we should be very crreful how we adhere unto , or under value that which is the cause and means of the ruine of multitudes of souls . by the warnings given us hereof , doth god design , as unto the use of means , to teach us the vanity and danger of fixing our affections on things below . fourthly , things are so ordered in the holy wise dispensation of gods providence , that it requires much spiritual wisdom to distinguish between the use and the abuse of these things , between a lawful care about them , and an inordinate cleaving unto them . few distinguish aright here , and therefore in these things will many find their great mistake at the last day . the disappointments that they will fall under , as to what concerns their earthly enjoyments and the use of them , wherewith they were intrusted , see mat. . . to the end of the chapter . it is granted that there is a lawful use of these things , a lawful care and industry about them . so it is also acknowledged , it cannot be denied , that there is an abuse of them springing from an inordinate love , and cleaving unto them . but here men deceive themselves , taking their measures by the most crooked uncertain rules . some make their own inclinations the rule and measure of what is so lawful and allowable , some the examples of others ; some the course of the world , some their own real or pretended necessities . they confess that there is an inordinate love of those things and an abuse of them , in excesses of various sorts , which the scripture plainly affirms , and which experience gives open testimony unto . but as unto their state and circumstances , their care , love and industry are all allowable . that which influenceth all these persons , is self-love , which inveterate corrupt affections , and false reasonings do make an application of unto these occasions . hence we have men approving of themselves as just stewards of their enjoyments , whil'st others judge them hard , covetous , earthly-minded ; no way laying out what they are intrusted withal unto the glory of god , in any due proportion . others also think not amiss of themselves in this kind , who live in palpable excesses , either of pride of life , or sensual pleasures , vain apparel and the like . so in particular , most men in their feastings and entertainments , walk in direct contempt of the rules which our saviour gives in that case ; luk. . . . . and yet approve themselves therein . but what if any of us should be mistaken in our rule and application of it unto our conditions ? men at sea may have a fair gale of wind wherewith they may sail freely and smoothly for a season , and yet insteed of being brought into a port , be cast by it at last on destructive shelves or rocks . and what if that which we esteem allowable love , care and industry , should prove to be the fruit of earthly affections , inordinate and predominant in us ; what if we miss in our measures , and that which we approve of in our selves , should be disapproved of god ; we are cast for ever , we belong unto the world , and with the world we shall perish . it may be said , that if it be so difficult to distinguish between these things , namely the lawful use of things here below , and their abuse , the allowable industry about them , and the inordinate love of them , on the knowledge whereof our eternal conditions depends , it is impossible but men must spend their time in solicitous anxiety of mind , as not knowing when they have aright discharged their duty . ans. ( ) i press these things at present no further , but only to shew how dangerous a thing it is for any to encline in his affections unto the things of this world , wherein an excess is ruinous , and hardly discoverable . surely , no wise-man will venture freely and frequently unto the edge of such a precipice . he will be jealous of his measures , lest they will not hold by the rule of the word . and a due sense hereof is the best preservative of the soul , from cleaving inordinately unto these things below . and when god in any instance , by afflictions , or otherwise , shews unto believers their transgression herein , and how they have exceeded , job . . , . it makes them careful for the future . they will now or never be diligent , that they fall not under that peremptory rule . joh. . . secondly , where the soul is upright and sincere , there is no need in this case of any more solicitousness or anxiety of mind , than there is unto or about other duties . but when it is byased and acted by self-love , and its more strong inclinations unto things present , it is impossible men should enjoy solid peace , or be freed from severe reflexions on them by their own consciences , in such seasons wherein they are awakened unto their duty , and the consideration of their state ; nor have i any thing to tender for their relief . with others it is not so , and therefore i shall so far digress in this place , as to give some directions unto those who in sincerity would be satisfyed in this lawful use and enjoyment of earthly things ; so as not to adhere unto them with inordinate affections . first , remember always that you are not proprietors , nor absolute possessors of these things , but only stewards of them . with respect unto men , you are or may be just proprietors of what you enjoy , with respect unto him who is the great possessor of heaven and earth , you are but stewards . this stewardship we are to give an account of , as we are taught in the parable , luk. . , . this rule always attended unto , will be a blessed guide in all instancss and occasions of duty . but if a man be left in trust with houses and large possessions , as a steward for the right lord , owner , and proprietor of them , if he fall into a pleasing dream , that they are all his own , and use them accordingly , it will be a woful surprisal unto him , when he shall be called to account for all he hath received and laid out , whether he will or no. and when indeed he hath nothing to pay . it will scarce be otherwise with them at the great day , who forget the trust which is committed to them , and suppose they may do what they will , with what they call their own . secondly , there is nothing in the ways of getting , enjoying or using of these things , but giveth its own evidence unto spiritual wisdom , whether it be within the bounds of duty or no. men are not lightly deceived herein , but when they are evidently under the power of corrupt affections , or will not at all attend unto themselves and the language of their own consciences . it is a mans own fault alone , if he know not wherein he doth exceed . a due examination of our selves in the sight of god , with respect unto these things , the frame and actings of our minds in them , will greatly give check unto our corrupt inclinations , and discover the folly of those reasonings , whereby we deceive our selves into the love of earthly things ; or justify our selves therein , and bring to light the secret principle of self-love , which is the root of all this evil . thirdly , if you would be able to make a right judgement in this case , be sure that you have another object for your affections , which hath a predominant interest in your minds , and which will evidence it self so to have on all occasions . let a man be never so observant of himself , as unto all outward dutys required to him , with respect unto these earthly things ; let him be liberal in the disposal of them on all occasions , let him be watchful against all intemperance and excesses in the use of them ; yet if he hath not another object for his affections , which hath a prevailing influence upon them , if they are not set upon the things that are above , one way or other , it is the world that hath the possession of his heart . for the affections of our minds will , and must be placed in chief , on things below , or things above ; there will be a predominant love in us ; and therefore , although all our actions should testify another frame , yet if god , and the things of god be not the principal object of our affections , by one way or other , unto the world we do belong ; this is that which is taught us so expresly by our saviour , luk. . , , , , . and i say unto you , make to your selves friends of the mammon of unrighteousness , that when you fail , they may receive you into everlasting habitations . he that is faithful in that which is least , is faithful also in much : and he that is unjust in the least , is unjust also in much . if therefore you have not been faithful in the unrighteous mammon , who will commit to your trust the true riches ? and if ye have not been faithful in that which is anothert mans , who shall give you that which is your own ? no servant can serve two masters ; for either he will hate the one , and love the other ; or else he will hold to the one , and despise the other ; ye cannot serve god and mammon . fourthly , labour continually for the mortification of your affections unto the things of this world. they are in the state of corrupted nature , set and fixed on them , nor will any reasonings or considerations effectually divert them , or take them off in a due manner , unless they are mortifyed unto them by the cross of christ. whatever change be otherwise wrought in them ▪ it will be of no advantage unto us . it is mortification alone , that will take them off from earthly things unto the glory of god. hence the apostle having given us that charge , set your affections on things above , and not on things below on the earth , col. . . adds this , as the only way and means whereby we may do so , mortify therefore your members that are on the earth . v. . let no man think that his affections will fall off from earthly things of their own accord . the keenness and sharpness of them , in many things , may be abated by the decay of their natural powers in age , and the like . they may be mated by frequent disappointments , by sicknesses , pains and afflictions , as we shall see immediately ; or they may be willing unto a distribution of earthly enjoyments , to have the reputation of it , wherein they still cleave unto the world , but under another shape and appearance . they may be startled by convictions , so as to do many things gladly , that belong unto another frame . but or one pretence or other , under one appearance or other , they will for ever adhere and cleave unto earthly things , unless they are mortified unto them , through faith in the blood and cross of christ. gal. . . vvhatever thoughts you may have of your selves in this matter , unless you have the experience of a work of mortification on your affections , you can have no refreshing ground of assurance , that you are in any thing spiritually-minded . fifthly , in all instances of duty belonging unto your stewardship of earthly things , attend diligently unto the rule of the word : without this , the grace exhorted unto , may be abused . so of old , under a pretence of a relinquishment of the things of this world , because of the danger in adhering unto them , their own , superstition , and the craft of other men prevailed with many , to part with all they had unto the service of others , not better , it may be , not so good as themselves . this evil wholly arose from want of attendance unto the rule of truth , which gives no such direction in ordinary cases . but there is not much seen in these days , of an excess in that kind . but on the other hand , in all instances of duties of this nature , most mens minds are habitually influenced with pretences , reasonings , and considerations , that turn the scales as unto what they ought to do in proportion in this duty , on the side of the world. if you would be safe , you must in all instances of duty , as in works of charity , piety , and compassion , give authority in and over your souls , unto the rule of the word . let neither self nor unbelief , nor the custom and example of others be heard to speak ; but let the rule alone be attended unto , and to what that speaks , yeild , obedience . unless these things are found in us , none of us , no man living , if it be not so with him , can have any refreshing evidence or assurance , that he is not under the power of an inordinate , yea , and predominant love unto this world. and indeed to add a little further on the occasion of this digression , it is a sad thing to have this exception made against the state of any man , on just grounds ; yea , but he loves the world. he is sober and industrious , he is constant in dutys of religion , it may be , an earnest preacher of them , a man of sound principles , and blameless as unto the excesses of life ; but he loves the world. the question is , how doth this appear ? it may be , what you say , is but one of those evil surmises which all things are filled withal . wherefore , i speak it not at all to give countenance unto the rash judging of others , which none are more prone unto , than those , who one way or other are eminently guilty themselves . but i would have every man judge himself , that we be none of us condemned of the lord. it notwithstanding the things mentioned , any of us do center in self , which is supplyed and filled with the world , if we preffer self above all other things , do aim at the satisfaction of self in what we do well or ill , are useless unto the only good and blessed ends of these earthly things , in supplying the wants of others , according unto the proportions wherewith we are intrusted ; it is to be feared , that the world , and the things that are in it , have the principal interest in our affections . and the danger is yet greater with them who divert on the other extream . such are they , who in pride of life , vanity in apparrel , excess in drinking , pampering the flesh every day , tread close on the heels of the world , if they do not also fully keep company with it . altogether in vain is it for such persons to countenance themselves with an appearance of other graces in them , or the sedulous performance of other dutys . this one rule will eternally prevail against them ; if any man love the world , the love of the father is not in him . and by the way , let men take heed how they walk in any instance against the known judgement and practise of the wiser , or more experienced sort of christians , to their regret and sorrow , if not unto their offence and scandal , or in any way whereunto they win the consent of their own light and conscience , by such reasonings and considerations , as will not hold weight in the ballance of the sanctuary . yet thus , and no otherwise is it with all them , who under a profession of religion , do indulge , unto any excesses wherein they are conformed unto the world. fifthly , god makes a hedge against the excess of the affections of men , rational and any way enlightned , unto the things of this world , by suffering the generality of men to carry the use of them , and to be carried by the abuse of them , into actings so filthy , so abominable , so ridiculous as reason it self cannot but abhor . men by them transform themselves into beasts and monsters , as might be manifested by all sorts of instances ; hence the wise-man prayed against riches , lest he should not be able to manage the temptations wherewith they are accompanied ; prov. . . . lastly , to close this matter , and to shew us what we are to expect , in case we set our affections on things here below , and they have thereby a predominant interest in our hearts , god hath positively determined and declared , that if it be so , he will have nothing to do with us , nor will accept of those affections which we pretend we can , and do spare for him , and spiritual things . if we abstain from open sins , if we abhor the lewdness and uncleanness of men in the world , if we are constant in religious dutys , and give our selves , up to walk after the most strict sort in religion , like paul in his pharisaism , may we not , will some say or think , find acceptance with god , though our hearts cleave inordinately unto the things of this vvorld ? i say , god hath preremptorily determined the contrary ; and if other arguments will not prevail with us , he leaves us at last unto this , go love the world and the things of it , but know assuredly ? you do it unto the eternal loss of your souls . joh. . . jam. . these few instances have i given of the arguments and motives whereby god is pleased to deter us from fixing our affections on things here below . and they are most of them such only , as he maketh use of in the administation of his providence . there are two other heads of things , that offer themselves unto our consideration . first , the ways , means , arguings , and enticements which the vvorld makes use of , to draw , keep , and secure the affections of men unto it self . secondly , the secret , powerful efficacy of grace , in taking off the heart from these things , turning and drawing it unto god , with the arguments and motives that the holy spirit maketh use of , in and by the vvord unto this end ; and wherein we must shew what is the act of conquering grace , wherein the heart is finally prevailed on , to choose and adhere unto god in love immutable . but these things cannot be handled in any measure , according to their nature and importance , without such length of discourse , as i cannot not here divert unto . i shall therefore proceed unto that which is the proper and peculiar subject before us . chap. xii . what is required in , and unto our affections , that they may be spiritual . a threefold work on the affections described . to declare the interest of our affections in this frame of being spiritually-minded , and what they contribute thereunto , i shall do these three things . first , declare what is required hereunto , that our affections may be spiritual , wherein lyes the foundation of the whole duty . secondly , what are their actings when they are so spiritual . thirdly , what are the means whereby they may be kept and preserved in that frame , with sundry other things of the like nature how our affections are concerned in , or do belong unto the frame of mind enquired after , hath been before declared . without spiritual affections , we cannot be spiritually-minded . and that they may be of this use , three things are required . first , their principle . secondly , their object . thirdly , the way and manner of their application unto their proper object , by vertue of that principle . first , as unto the principle acting in them , that our affections may be spiritual , and the spring of our being spiritually-minded , it is required that they be changed , renewed , and in-laid with grace , spiritual and supernatural . to clear the sense hereof , we must a little consider , what is their state by nature , and then , by what means they may be wrought upon , as unto a change , or a renovation . for they are like unto some things , which in themselves , and their own nature , are poisonous ; but being corrected , and receiving a due temperament , from a mixture of other ingredients , become medicinal , and of excellent use. first , by nature , our affections all of them are depraved and corrupted . nothing in the whole nature of man , no power or faculty of the soul is fallen under greater disorder and depravation by the entrance of sin , than our affections are . in and by them is the heart wholly gone and turned off from god , tit. . . it were a long work to set forth this depravation of our affections , nor doth it belong unto our present design . some few things i shall briefly observe concerning it , to make way unto what is proposed concerning their change. first , this is the only corruption and depravation of our nature , by the fall evident in and unto reason , or the light of nature it self . those who were wise among the heathen , both saw it and complained of it . they found a weakness in the mind , but saw nothing of its darkness and depravation , as unto things spiritual . but they were sensible enough of this disorder and tumult of the affections in things moral , which renders the minds of men like a troubled sea , whose waters cast up mire and dirt. this greatly aggravates the neglect of them who are not sensible of it in themselves , seeing it is discernable in the light of nature . secondly , they are as depraved , the seat and subject of all lusts , both of the flesh and of the spirit . yea , lust or evil concupiscence is nothing but the irregular motion and acting of our affections , as depraved , defiled , corrupted , rom. . . hence , no one sin can be mortifyed without a change wrought in the affections . thirdly , they are the spring , root , and cause of all actual sin in the world , mat. . . the evil heart in the scripture , is the corrupt affections of it , with the imaginations of the mind whereby they are excited and acted . gen. . . these are they , which at this time fill the whole world with wickedness , darkness , confusion and terror . and we may learn what is their force and efficacy from these effects . so the nature of the plague is most evident , when we see thousands dying of it every week . fourthly , they are the way and means whereby the soul applies it self unto all sinful objects and actings . hence are they called our members , our earthly members ; because , as the body applies it self unto its operations by its members , so doth the soul apply it self unto what belongs unto it , by its affections . rom. . . col. . . fifthly , they will not be under the conduct of the mind , its light , or convictions . rebellion against the light of the mind , is the very form whereby their corruption acts it self , job . . . let the apprehensions of the mind , and its notions of good and evil be what they will , they reject them , and lead the soul in pursuit of their inclinations . hence , no natural man whatsoever , doth in any measure answer the light of his mind , or the convictions of his understanding ; but he sees and approves of better things following those that are worse . and there is no greater spiritual judgement , than for men to be given up unto , themselves , and their own evil affections , rom. . . many other instances might be given of the greatness of that depravation which our affections are fallen under by sin ; these may suffice as unto our present purpose . in general , this depravation of our affections by nature , may be reduced unto two heads . first , an utter aversation from god and all spiritual things . in this lyes the spring of all that dislike of god and his ways , that the hearts of men are filled withal . yea , they do not only produce an aversation from them , and dislike of them , but they fill the mind with an enmity against them . therefore , men say in their hearts unto god , depart from us , for we desire not the knowledge of thy ways ; what is the almighty that we should serve him ? or what profit should we have if we pray unto him ? job . . , . see rom. . . chap. . , . secondly , an inordinate cleaving unto things vain , earthly , and sensual ; causing the soul to engage into the pursuit of them , as the horse rushes into the battle . whil'st our affections are in this state and condition , we are far enough from being spiritually-minded , nor is it possible to engage them into an adherence unto , or delight in spiritual things . in this state , they may be two ways wrought upon , and yet not so renewed , as to be serviceable unto this end. first , there may be various temporary impressions made on them , sometimes there is so by the preaching of the word . hereon men may hear it with joy , and do many things gladly . sometimes it is so by judgements , dangers , sicknesses , apprehensions of the approach of death , psal. , . , . these things take men off for a season from their greedy delight in earthly things , and the pursuit of the interest of lust in making provision for the flesh. on many other occasions , by great variety of causes , there may be temporary impressions made on the affections , that shall seem for a season , to have turned the stream of them . and thereon we have many , who every day will be wholly as it were for god , resolved to forsake sin , and all the pleasures of it ; but the next return unto all their former excesses . for this is the effect of those impressions , that whereas men ordinarily are predominantly acted by love , desire , and delight , which lead them to act according unto the true natural principles of the soul : now they are for a season acted by fear , and dread , which put a kind of force on all their inclinations . hereon they have other thoughts of good and evil , of things eternal and tmporal , of god and their own duty for a season . and hereon , some of them may , and do perswade themselves , that there is a change in their hearts and affections , which there is not ; like a man who perswades himself that he hath lost his ague , because his present fit is over . the next trial of temptation carries them away again unto the world and sin. there are sometimes sudden impressions made on spiritual affections , which are always of great advantage to the soul , renewing its engagements unto god and duty . so was it with jacob , gen. . , , , , . so is it often with believers in hearing the word , and other occasions . on all of them they renew their cleavings unto god with love and delight . but the effect of these impressions on unrenewed affections , are neither spiritual nor durable . yea , for the most part , they are but checks given in the providence of god , unto the raging of their lusts. psal. . . secondly , they are liable unto an habitual change. this the experience of all ages gives testimony to . there may be an habitual change wrought in the passions and affections of the mind , as unto the inordinate and violent pursuit of their inclinations , without any gracious renovation of them . education , philosophy , or reason , long afflictions , spiritual light and gifts have wrought this change. so saul upon his call to be king , became another man. hereby , persons naturally passionate and furious have been made sedate and moderate ; and those who have been sensual , have become temperate ; yea , and haters of religion , to be professors of it . all these things , and many more of the like nature have proceeded from a change wrought upon the affections only ; whil'st the mind , will and conscience have been totally unsanctified . by this change , where it is alone , no man ever became spiritually-minded . for whereas there are two parts of the depravation of our affections , that whereby they are turned off from god , and that whereby they inordinately cleave unto other things ; their change principally , if not only , respects the latter . they are brought into some order with respect unto present things . the mind is not continually tossed up and down by them , as the waves of the sea , that are troubled and cast up mire and dirt . they do not carry those in whom they are into vitious sensual actions , but they allow them to make vertue in moderation , sobriety , temperance , fidelity , and usefulness in several ways , to be their design . and it is admirable to think what degrees of eminency in all sorts of moral vertues upon this one principle of moderating the affections , even many among the heathens attained unto . but as unto their aversation from god and spiritual things , in the true spiritual notion of them , they are not cured by this change. at least this change may be , and yet this latter not be wrought . again , this alteration doth but turn the course or stream of mens affections , it doth not change the nature of them . they are the same in their spring and fountain , as ever they were , only they are habituated unto another course than what of themselves they are inclined unto . you may take a young whelp of the most fierce and savage creatures , as of a tygar , or a wolf , and by custom or usage , make it as tame and harmless as any domestick creature , a dog or the like . but although it may be turned unto quite another way or course of acting , than what it was of it self enclined unto , yet its nature is not changed . and therefore , frequently on occasion , opportunity , or provocation it will fall into its own savage inclination . and having tasted of the blood of creatures , it will never be reclaimed . so is it with the depraved affections of men with respect unto their change ; their streams are turned , they are habituated unto a new course , their nature is not altered , at least not from rational unto spiritual , from earthly unto heavenly . yet this is that which was most beautiful and desirable in nature , the glory of it , and the utmost of its attainments . he who has by any means proceeded unto such a moderation of his affections , as to render him kind , benign , patient , useful , preferring publick good before private , inordinate , and temporate in all things , will rise up in judgement against those , who professing themselves to be under the conduct of the light of grace , do yet by being morose , angry , selfish , wordly , manifest that their affections are not subdued by the power of that grace . wherefore , that we may be spiritually-minded , there is yet another work upon our affections required , which is their internal renovation , whereby not only the course of their actings is changed , but their nature is altered , and spiritually renewed . i intend that which is expressed in that great evangelical promise , isai. . , , , . the wolf shall dwell with the lamb , the leopard shall lye down with the kid , and the calf and the young lion and the fatlings together , and a little child shall lead them , and the cow and the bear shall feed , their young ones shall lye down together , and the lion shall eat straw like the ox , and the sucking child shall play on the hole of the asp , and the weaned child shall put his hand on the cockatrice den. they shall not hurt nor destroy in all my holy mountain . a change and alteration is promised in the natures , principles , and first inclinations of the worst and most savage sinners , who pass under the power of gospel grace . this is that which is required of us in a way of duty , ephes. . . and be ye renewed in the spirit of your minds . there is a renovation of the mind it self , by the communication of spiritual saving light and understanding thereunto , whereof i have treated elsewhere at large , see rom. . . ephes. . , . but the spirit of the mind , that whereby it is enlivened , lead and disposed unto its actings , that is to be renewed also . the spirit of the mind is in this place opposed unto the old man , which is corrupt according to deceitful lust , or depraved affections , v. . these therefore are that spirit of the mind which encline , bend , and lead it to act suitably unto its inclinations , which is to be renewed . and when our affections are enclined by the saving grace of the holy spirit , then are they renewed , and not else . no other change will give them a spiritual renovation . hereby those things which are only natural affections in themselves , in them that believe , become fruits of the spirit . gal. . . the fruit of the spirit is love , joy , peace , &c. they continue the same as they were in their essence , substance , and natural powers , but are changed in their properties , qualities , inclinations , when ever a new nature is given unto them . so the waters at marah were the same waters still , before and after their cure. but of themselves , and in their own nature , they were bitter , so as that the people could not drink them ; in the casting of a tree into them , they were made sweet and useful , exod. . , . so was it with the waters of jerico , which were cured by casting salt into them , king. , , . our affections continue the same as they were on their nature and essence , but they are so cured by grace , as that their properties , qualities , and inclinations are all cleansed or renewed . the tree or salt that is cast into these waters whereby the cure is wrought , is the love of god above all , proceeding from faith in him by christ jesus . chap. xiii . the work of the renovation of our affections . how differenced from any other impression on , or change wrought in them , and how it is evidenced so to be . the first instance in the universality accompanying of affections spiritually renewed . the order of the exercise of our affections with respect unto their objects . that which is our concernment herein , is to enquire of what nature that work is which hath been on our own affections , or in them , and how it differs from those , which whatever they do or effect , yet will not render us nor themselves spiritual . and we ought to use the best of our diligence herein ; because the great means whereby multitudes delude and deceive their own souls , perswading themselves that there has been an effectual work of the grace of the gospel in them , is the change that they find in their affections which may be on many occasions , without any spiritual renovation . first , as unto the temporary and occasional impressions in the affections before mentioned , whether from the word , or any other divine warning by afflictions or mercies , they are common to all sorts of persons . some there are , whose consciences are seared with a hot iron , tim. . . who thereon being past feeling ( sensless of all calls , warnings , and rebukes ) do give themselves over unto lasciviousness , to work all uncleanness with greediness , eph. . . such persons having hardned themselves in a long course of sin , and being given up unto a reprobate mind , or vile affections in a way of judgment , have it may be no such impressions on their affections on any occasion , as to move them with a sense of things spiritual and eternal . they may be terrified with danger , sudden judgments , and other revelations of the wrath of god from heaven against the ungodliness of men ; but they are not drawn to take shelter in thoughts of spiritual things . nothing but hell will awaken them unto a due consideration of themselves and things eternal . it is otherwise with the generality of men who are not profligate and impudent in sinning . for although they are in a natural condition , and a course of sin , in the neglect of known duties , yet by one meanes or other , most frequently , by the preaching of the word , their affections are stirred towards heavenly things . sometimes they are afraid , sometimes they have hopes and desires about them . these put them on resolutions , and some temporary endeavours to change their lives , to abstain from sin , and to perform holy duties . but as the prophet complains , their goodness is as the morning cloud , and as the early dew , so passeth it away . yet by means hereof , do many poor ignorant souls deceive themselves , and cry peace , peace , when there is no peace . and they will sometimes so express how they are affected with complaints of themselves as unto their long neglect of spiritual things that others may entertain good hopes concerning them ; but all comes to nothing in the tryal . there is no difficulty unto spiritual light to distinguish between these occasional impressions on the affections , and that spiritual renovation of them which we enquire after . this alone is sufficient to do it , that they are all of them temporary and evanid . they abide for a while only , as our saviour speaks , and every occasion defeats all their efficacy . they may be frequently renewed , but they never abide . some of them immediately pass away , and are utterly lost between the place where they hear the word and their own habitations ; and in vain shall they enquire after them again , they are gone for ever . some have a larger continuance , endure longer in the mind , and produce some outward effects ; none of them will hold any tryal , or shock of temptation . yet i have somewhat to say unto those who have such impressions on their affections , and warning by them . ( ) despise them not , for god is in them . although he may not be in them in a way of saving grace , yet he is in them in that which may be preparatory thereto . they are not common humane accidents , but especial divine warnings . ( ) labour to retain them , or a sence of them upon your hearts and consciences . you have got nothing by loosing so many of them already . and if you proceed in their neglect , after a while you will hear of them no more . ( ) put no more in them than belongs unto them . do not presently conclude that your state is good , because you have been affected at the hearing of the word , or under a sickness , or in a danger . hereon many think that now all is well with them , wherewith they please themselves , untill they are wholly immersed in their former security . secondly . we may consider the difference that is between the habitual change of the affections before described , & that renovation by grace which renders them spiritual . and this is of great concernment unto us all to enquire into it with diligence . multitudes are herein deceived , and that unto their ruine . for they resolve their present peace into , and build their hopes of eternal life on such a change in themselves , as will not abide the tryal . this difference therefore is to be examined by scripture light , and the experience of them that do believe . and . there is a double universality with respect unto the spiritual renovation of our affections . ( ) that which is subjective with respect unto the affections themselves . and ( ) that which is objective with respect unto spiritual things . first , sanctification extends it self unto the whole spirit , soul and body , thes. . . when we say that we are sanctifyed in part only , we do not say that any part , power or faculty of the soul is unsanctifyed , but only that the work is not absolutely perfect in any of them . all sin may retain power in some one affection , as anger , fear , or love as unto actual irruptions and effects more than in all the rest . as one affection may be more eminently sanctifyed in some than in others . for it may have advantages unto this end from mens natural tempers , and various outward circumstances . hence some find little difficulty in the mortification of all other lusts or corruptions , in comparison of what they meet withal in some one inordinate affection or corruption . this it may be david had regard unto , psal. . . i have known persons shining examplarily in all other graces , who have been scarce free from giving great scandal by the excess of their passions and easy provocations thereunto . and yet they have known that the setting themselves unto the sincere vigorous mortification of that disorder , is the most eminent pledg of their sincerity in other things . for the tryal of our self denyal lyes in the things that our natural inclinations lye strongest towards . howbeit as was said , there is no affection where there is this work of renovation , but it is sanctifyed and renewed ; none of them is left absolutely unto the service of sin and satan , and therefore whereas by reason of the advantages mentioned , sin doth greatly contend to use some of them unto its interest and service in a peculiar manner , yet are they inabled unto , & made meet for gracious actings , and do in their proper seasons , put forth themselves accordingly . there is no affection of the mind from whence the soul and conscience hath received the greatest dammage , that was as it were the field wherein the contest is managed between sin and grace , but hath its spiritual use and exercise , when the mind is renewed . there are some so inordinately subject to anger and passion therein , as if they were absolutely under the power and dominion of it ; yet do they also know how to be angry , and sin not in being angry at sin in themselves and others . yea what indignation , yea what revenge , cor. . . yea , god is pleased sometimes to leave somewhat more than ordinary of the power of corruption in one affection , that it may be an occasion of the continual exercise of grace in the other affections . yet are they all sanctifyed in their degree , that which is relieved as well as that which doth relieve . and therefore as the remainder of sin in them that believe is called the old man , which is to be crucifyed in all the members of it , because of its adherence unto the whole person in all its powers and faculties ; so the grace implanted in our natures , is called the new man , there being nothing in us that is not seasoned and affected with it . as nothing in our natures escaped the taint of sin , so , nothing in our natures is accepted from the renovation that is by grace . he in whom any one affection is utrerly unrenewed , hath no one graciously renewed in him . let men take heed how they indulge to any depraved affection , for it will be an unavoidable impeachment of their sincerity . think , not to say with naaman , god be merciful unto me in this thing , in all others i will be for him . he require the whole heart , and will have it or more . the chief work of a christian is to make all his affections in all their operations subservient unto the life of god , rom. . . and he who is wise will keep a continual watch over those wherein he finds the greatest reluctancy thereunto . and every affection is originally sanctifyed according unto the use it is to be of , in the life of holiness and obedience . to be intire for god , to follow him wholly , to cleave unto him with purpose of heart , to have the heart circumcis'd to love him , is to have all our affections renewed and sanctifyed , without which we can do none of them . when it is otherwise , there is a double heart , an heart and a heart which he abhors , their heart is divided , now shall they be found faulty , hosea . . so it is in the other change mentioned . what ever is or may be wrought upon our affections when they are not spiritually renewed ; that very change as unto the degree of it , is not universal ; it doth not affect the whole mind in all its powers and affections , until a vital prevailing principle and habit of grace is implanted in the soul , sin will not only radically adhere unto all the faculties , powers and affections but it will under any change that may befall them refer the rule and dominion in some of them unto it self . so was it with the young man that came unto our lord jesus christ to know what he should do to obtain eternal life , mark. . , , , , , . thus there are many who in other things are reduced unto moderation , sobriety and temperance yet there remaineth in them the love of mony in a predominant degree , which to them is the root of all evil , as the apostle speaks , some seem to be religious , but they bridle not their tongues through anger , envy , hatred , and the like , their religion is in vain . the most of men in their several ways of profession , pretend not only unto religion , but unto zeal in it , yet set no bounds unto their affections unto earthly enjoyments . some of old who had most eminently in all other things subdued their passions and affections , were the greatest enemies unto , and persecutors of the gospel . some who seem to have had a mighty change wrought in them by a superstitious devotion , do yet walk in the spirit of cain towards all the disciples of christ , as it is with the principal devotionists in the church of rome ; and elsewhere we may see some go soberly about the persecution and destruction of other christians . some will cherish one secret lust or other , which they cannot but know to be pernitious unto their souls . some love the praise , of men , which will never permit them to be truely spiritually minded ; so our saviour testifyeth of some , that they could not believe , because they loved the praise of men. this was the known vice of all the antient philosophers . they had many of them on the principles of reason , and by severe exercise subdued their affections unto great moderation about temporary things . but in the mean time were all of them slaves to vain glory , and the praise of men , untill by the publick observation of it , and some contradictions in their lives unto their pretences unto virtue , they lost that also among wise and considerative men. and generally if men , not spiritually renewed , were able to search themselves , they would find that some of their affections are so far from having any change wrought in them , as that they are a quiet habitation for sin , where it exerciseth its rule and dominion . secondly . there is an universality that is objective in spiritual things , with respect unto the renovation of our affections , that is , affections spiritually renewed do fix themselves upon , and cleave unto all all spiritual things in their proper places , and unto their proper ends. for the ground and reason of our adherence unto any one of them , are the same with respect unto them all . that is their relation unto god in christ. wherefore when our affections are renewed , we make no choice in spiritual things , cleaving unto some , and refusing others , making use of naamans restraint , but our adherence is the same unto them all in their proper places and degrees . and if by reason of darkness and ignorance , we know not any of them to be from god , as for instance , the observation of the lords day , it is of unspeakable disadvantages unto us . an equal respect is required in us unto all gods commands . yet there are various distinctions in spiritual things . and thereon a man may , and ought to value one above another , as unto the degrees of his love and esteem , although they are to be sincere with respect unto them all . first . god himself , that is , as revealed in and by christ , is in the first and chiefest place the proper and adequate object of our affections , as they are renewed . he is so for himself , or his own sake alone . this is the spring , the center , and chief object of our love. he that loves not god for himself , that is , for what he is in himself , and what from himself alone , he is , and will be unto us in christ , which considerations are inseperable , he hath no true affection for any spiritual thing whatever . and not a few do here deceive themselves , or are deceived , which should make us the more strict and diligent in the examination of our selves . they suppose that they love heaven and heavenly things , and the duties of divine worships , which perswasion maybe fall them on many grounds and occasions , which will not endure the tryal . but as unto god himself , they can give no evidence that they have any love to him , either on the account of the glorious excellencies of his nature , with their natural relation unto him , and dependance on him , nor on the account of the manifestation of himself in christ , and the exercise of his grace therein . but whatever be pretended , there is no love unto god , whereof these things are not the formal reason , that proceed not from these springs . and because that all men pretend that they love god , and defie them that think them so vile as not so to do , though they live in open enmity against him , and hatred of him , it becomes us strictly to examine our selves on what grounds we pretend so to do . it is because indeed we see an excellency , a beauty , a desirableness in the glorious properties of his nature , such as our souls are refreshed and satisfyed with the thoughts of by faith , and in whose enjoyment our blessedness will consist , so that we alwayes rejoyce at the remembrance of his holyness ; it is our great joy and satisfaction that god is what he is ; is it from the glorious manifestation that he hath made of himself and all his holy excellencies in christ , with the communication of himself unto us in and by him ? if it be so indeed , then is our lord generous and gracious , from the renovation of our affections but if we say we love god , yet truely know not why , or upon principles of education , and because it is esteemed the highth of wickedness to do otherwise , we shall be at a loss when we are called unto our tryal . this is the first object of our affections . secondly . in other spiritual things , renewed affections do cleave unto them according as god is in them . god alone is loved for himself , all other things for him , in the measure and degree of his presence in them . this alone gives them preheminence in renewed affections ; for instance , god is in christ , in the humane nature of the man christ jesus , in a way and manner , singular , in concern a like , incomprehensible , so as he is in the same kind in nothing else . therefore is the lord christ even as unto his humane nature , the object of our love and affections in such a way and degree , as no other thing , spiritual or eternal but god himself is or ought to be ; all other spiritual things become so from the presence of god in them , and from the degree of that presence have they their nature and use. accordingly are they , or ought to be the object of our affections , as unto the degree of their exercise . evidence of the presence of god in things and persons , are the only attractives of renewed affections . thirdly , in those things which seem to stand in an equality as unto what is of god in them , yet on some especial occasions and reasons , our love may go forth eminently unto one more than another . some particular truth , with the grace communicated by it , may have been the means of our conversion unto god , of our edification in an especial manner , of our consolation in distress ; it cannot be , but that the mind will have a peculiar respect unto , and valuation of such truths , and the grace administred by them . and so it is as unto duties . we may have found such a lively intercourse and communion with god in some of them , as may give us a peculiar delight in them . but notwithstanding these differences , affections spiritually renewed , do cleave unto all spiritual things , as such . for the true formal reason of their so doing , is the same in them all , namely god in them ; only they have several ways of acting themselves towards them , whereof i shall give one instance . our saviour distributes spiritual things into those that are heavenly , and those that are earthly , that is comparatively so , joh. . . if i have told you earthly things , and you believe not ; how shall ye believe if i tell you of heavenly things . the heavenly things , are the deep and misterious councels of the will of god. these , renewed affections cleave unto with holy admiration and satisfactory submission , captivating the understanding unto what it cannot comprehend . so the apostle declares it , rom. . , , , . o the depth of the riches both of the wisdom and knowledge of god! how unsearcheable are his judgments , and his ways past finding out ! for who hath known the mind of the lord , or who hath been his councellor ? or who hath first given to him , and it shall be recompenced to him again ? for of him , and through him , and to him are all things , to whom be glory for ever , amen . what the mind cannot comprehend , the heart doth admire and adore , delighting in god , and giving glory unto him in all . the earthly things intended by our saviour in that place , is the work of god upon the souls of men in their regeneration , wrought here in the earth . towards these the affections act themselves with delight , and with great thanksgiving . the experience of the grace of god in and upon believers is sweet unto their souls . but one way or other they cleave unto them all , they have not a prevailing aversation unto any of them . they have a regard unto all gods precepts , a delight in all his councels , a love to himself and all his ways . whatever other change is wrought on the affections , if they be not spiritually renewed , it is not so with them . for as they do not cleave unto any spiritual things , in their own true proper nature , in a due manner because of the evidences of the presence of god in them , so there are alwayes some of them , whereunto those whose affections are not renewed , do maintain an aversation and an enmity . and although this frame doth not instantly discover it self , yet it will do so upon any especial tryal . so was it with the hearers of our saviour , joh. . there was a great impression made on their affections , by what he taught them concerning the bread of god , that came down from heaven , and gave life unto the world. for they cryed thereon , lord evermore give us of this bread , v. . but when the mystery of it was further explained unto them , they liked it not , but cryed , this is a hard saying , who can bear it , v. ; and thereon fell off both from him and his doctrine , although they had followed him so long as to be esteemed his disciples , v. . i say therefore whensoever mens affections are not renewed , whatever other change may have been wrought upon them , as they have no true delight in any spiritual things , or truths , for themselves and in their own nature , so there are some instances , wherein they will maintain their natural enmity and aversation unto them . this is the first difference between affections spiritually renewed , and those which from any other causes may have some kind of change wrought in them . chap. xiiii . the second difference between affections spiritually renewed and those who have been only changed by light and conviction . grounds and reasons of mens delight in duties of divine worship , and of their diligence in their performance whose minds are not spiritually minded . the second difference lyeth herein , that there may be a change in the affections , wherein men may have delight in the duties of religious worship , and diligence in their observance ; but it is the spiritual revovation of the affections that gives delight in god through christ , in any duty of religious worship whatever . where the truth of the gospel is known and publickly professed ; there is great variety in the minds , wayes , and practices of men about the duties of religious worship . many are profane in their minds and lives , who , practically at least , despise , or wholly neglect the observance of them . these are stout hearted , and far from righteousness , tit. . . some attend unto them formally and coursorily , from the principles of their education , and it may be out of some convictions they have of their necessity . but many there are who in the way they choose and are pleased withal , are diligent in their observance , and that with great delight , who yet give no evidence of the spiritual renovation of their minds . yea , the way whereby some express their devotion in them , being superstitious and idolatrous , is inconsistent with that or any other saving grace . this therefore we must diligently enquire into , or search into the grounds and reasons of mens delight in divine worship , according unto their convictions of the way of it , and yet continue in their minds altogether unrenewed . and ( ) men may be greatly affected with the outward part of divine worship , and the manner of the performance thereof , who have no delight in what is internal , real , and spiritual therein , joh. . . he was a burning and a shining light ; and ye were willing for a season to rejoyce in this light. so , many were delighted in the preaching of ezekiel because of his eloquence and elegancy of his parables , chap. . , . this gave them both delight and diligence in hearing , whereon they call themselves the people of god , though they continued to live in sin ; their hearts went after covetousness . the same may befall many at present , with reference unto the spiritual gifts of those by whom the word is dispensed . i deny not but that men may be more delighted , more satisfyed with the gifts , the preaching of one than another , and yet be sincere in their delight in the dispensation of the word ; for they may find more spiritual advantage thereby , than by the gifts of others , and things so prepared as to be suited unto their edification more than elsewhere . but that which at present we insist on , hath respect only unto some outward circumstances pleasing the minds of men , tim. . , . this was principally evident under the old testament , whil'st they had carnal ordinances and a worldly sanctuary . oft times under that dispensation the people were given up unto all sorts of idolatry and superstition . and when they were not so , yet were the body of them carnal and unholy , as is evident from the whole tract of gods dealings with them by his prophets , and in his providences . yet had they great delight in the outward solemnities of their worship , placing all their trust of acceptance with god therein . they who did truely and really believe , looked , through them all unto christ , whom they did foresignify ; without which , the things were a yoke unto them , and a burthen almost insupportable , act. . but those who were carnal , delighted in the things themselves , and for their sakes rejected him who was the life and substance of them all . and this proved the great means of the apostacy of the christian church also . for to maintain some appearance of spiritual affections , men introduced carnal incitations of them , into evangelical worship ; such as singing with musick and pompous ceremonies . for they find such things needful to reconcile the worship of god unto their minds and affections ; and through them they appear to have great delight therein . could some men but in their thoughts seperate divine service , from that outward order , those methods of variety , shew , and melody , wherewith they are affected , they would have no delight in it , but look upon it as a thing that must be endured . how can it be otherwise conceived of among the papists : they will with much earnestness , many evidences of devotion , sometimes with difficulty and danger repair unto their solemn worship . and yet when they are present , understand not one word whereby their minds might be excited unto the real actings of faith , love , and delight in god. only order , ceremony , musick , and other incentives of carnal affections , make great impression on them affections spiritually renewed are not concerned in these things . yea , if those in whom they are , should be engag'd in the use of them they would find them means of diverting their minds from the proper work of divine worship , rather than an advantage therein . it will appear so unto themselves , unless they are content to loose their spiritual affections , acting themselves in faith and love , embracing in their stead a carnal imaginary devotion . hence , two persons may at the same time attend unto the same ordinances of divine worship , with equal delight on very distinct principles ; as if two men should come into the same garden planted and adorned with all variety of herbs and flowers ; one ignorant of the nature of them , the other a skilful herbalist . both may be equally delighted , the one with the colours and smell of the flowers , the other with the consideration of their various natures , their uses in pyhsical remedies , or the like . so it may be in the hearing of the word . for instance , one may be delighted with the outward administration , another with its spiritual efficacy at the same time . hence austin tells us , that singing in the church was laid aside by athanasius at alexandria ; not the peoples singing of psalms , but a kind of singing in the reading of the scripture and some offices of worship which began then to be introduced in the church . and the reason he gave why he did it was , that the modulation of the voice and musical iune , might not divert the minds of men from that spiritual affection which is required of them in sacred duties . what there is of real order in the worship of god , as there is that order which is an effect of divine wisdom , it is suited and useful unto spiritual affections , because proceeding from the same spirit , whereby they are internally renewed . beholding your order , col. . . every thing of gods appointment is both helpful and delightful unto them . none can say with higher raptures of admiration , how amiable are thy tabernacles o lord ! psal. . , . then they whose affections are renewed . yet is not their delight terminated on them , as we shall see immediately . secondly , men may be delighted in the performance of outward duties of divine worship , because in them they comply with , and give some kind of satisfaction unto their convictions . when conscience is awakened unto a sense of the necessities of such duties , namely of those wherein divine worship doth consist , it will give the mind no rest or peace in the neglect of them . let them be attended unto in the seasons which light , conviction , and custome call for , it will be so far satisfyed , as that the mind shall find present ease and refreshment in it . and when the soul is wonted unto this relief , it will not only be diligent in the performance of such duties , it will not only not omit them , but it will delight in them , as those which bring them in great advantage . hence many will not omit the duty of prayer every morning , who upon the matter are resolv'd to live in sin all the day long . and there are but few who sedulously endeavour to live and walk in the frame of their hearts and ways answerable unto their own prayers ; yet all that is in our prayers beyond our endeavours to answer it in a conformity of heart and life , is but the exercise of gifts in answer to convictions . others find them an allay of troubles in them , like that which sick persons may find by drinking cold water in a feaver , whose flames are asswaged for a season by it . they make them as an antidote against the poison and sting of sin , which alayeth its rage , but cannot expel its venome . or these duties are unto them , like the sacifices for sin under the law. they gave a guilty person present ease . but as the apostle speaks , they made not men perfect . they took not away utterly a conscience condemning for sin. presently on the first omission of duty , a sense of sin again returned on them and that not only as the fact , but as the person himself was condemned by the law. then were the sacrifices to be repeated for a renewed propitiation . this gave that carnal people such delight and satisfaction in those sacrifices , that they trusted unto them for righteousness , life and salvation . so it is with persons who are constant in spiritual duties meerly from conviction . the performance of those duties gives them a present relief and ease , though it heal not their wound , it asswageth their pain , and dispelleth their present fears . hence are they frequent in them , and that oft times , not without delight ; because they find ease thereby . and their condition is somewhat dangerous , who upon the sense of the guilt of any sin , do betake themselves for relief unto their prayers ; which having discharged , they are much at ease in their minds and consciences , although they have obtained no real sense of the pardon of sin , nor any strength against it . it will be said , do not all men , the best of men , perform all spiritual duties out of a conviction of their necessity ? do they not know it would be their sin to omit them , and so find satisfaction in their minds upon their performance ; i say they do ; but it is one thing to perform a duty out of conviction of a necessity , as it is gods ordinance , which conviction respects only the duty it self ; another thing to perform it , to give satisfaction unto convictions of other sins , or to quiet conscience under its trouble about them , which latter we speak unto . this begins and ends in self , self-satisfaction is the sole design of it . by it men aim at some rest and quietness in their own minds , which otherwise they cannot attain . but in the performance of duties in faith , from a conviction of their necessity as gods ordinance , and their use in the way of his grace , the soul begins and ends in god. it seeks no satisfaction in them , nor finds it from them , but in and from god alone by them . thirdly , the principal reason why men whose affections are only changed , not spiritually renewed , do delight in holy duties of divine worship , is , because they place their righteousness before god in them , whereon they hope to be accepted with him . they know not , they seek not after any other righteousness but what is of their own working out . whatever notions they may have of the righteousness of faith , of the righteousness of christ , that which they practically trust unto , is their own ; and it discovers it self so to be in their own consciences on every tryal that befalls them . yea , when they cry unto the lord , and pretend unto faith in christ , they quickly make it evident that their principal trust is resolved into themselves . now in all that they can plead in a way of duties or obedience , nothing carrieth a fairer pretence unto a righteousness , than what they do in the worship of god , and the exercise of the acts of religion towards him . this is that which he expects at their hands , what is due unto him , in the light of their consciences ; the best that they can do to please him , which therefore they must put their trust in or nothing . they secretly suppose not only that there is a righteousness in these things which will answer for it self , but such also as will make compensation in some measure for their sins ; and therefore whereas they cannot but frequently fall into sin , they relieve themselves from the reflection of their consciences by a multiplication of duties , and renewed diligence in them . it is inconceivable what delight and satisfaction men will take in any thing that seems to contribute so much unto a righteousness of their own . for it is suitable unto , and pleaseth all the principles of nature as corrupt , after it is brought under the power of a conviction concerning sin , righteousness and judgement . this made the jews of old so pertinaciously adhere unto the ceremonies and sacrifices of the law , and to prefer them above the gospel , the kingdom of god , and the righteousness thereof , rom. . , . they looked and sought for righteousness by them . those who for many generations were kept up with great difficulty unto any tolerable observance of them , when they had learned to place all their hopes of a righteousness in them , would , and did adhere unto them , unto their temporal and eternal ruine . rom. , , , . and when men were perswaded that righteousness was to be attained by works of munificence and supposed charity , in the dedication of their substance unto the use of the church ; they who otherwise were covetous , and greedy , and oppressing , would lavish gold out of the bag , and give up their whole patrimony with all their ill gotten goods to attain it , so powerfull an influence hath the desire of self righteousness upon the minds of men. it is the best fortification of the soul against christ and the gospel , the last reserve whereby it maintains the interest of self against the grace of god. hence i say , those that place their righteousness , or that which is the principal part of it , in the duties of religious worship , will not only be diligent in them , but oft times abound in a multiplication of them . especially will they do so , if they may be performed in such a way and manner , as pleaseth their affections with a shew of humility and devotion , requiring nothing of the exercise of faith , or sincere divine love therein . so is it with many in all kinds of religion , whether the way of their worship be true or false , whether it be appointed of god , or rejected by him . and the declaration hereof is the subject of the discourse of the prophet , isaiah , . , , , , , , , , . also , mich. . , . fourthly , the reputation of devotion in religious duties , may insensibly affect the unrenewed minds of men with great diligence and delight in their performance . however men are divided in their apprehension and practice about religion ; however different from , and contrary unto each other , their ways of divine worship are ; yet it is amongst all sorts of men , yea , in the secret thoughts of them who outwardly contemn these things , a matter of reputation to be devout , to be diligent , to be strict in and about those duties of religion , which according to their own light and perswasion they judge incumbent on them . this greatly affects the minds of men , whil'st pride is secretly predominant in them , and they love the praise of men more than the praise of god. especially , will this consideration prevail on them , when they suppose that the credit and honour of the way which they profess , in competition with others , depends much on their reputation as to their strictness , in duties of devotion . for then , will they not only be diligent in themselves , but zealous in drawing others unto the same observances . these two principles their own reputation , and that of their sect , constituted the life and soul of pharisaism of old . according as the minds of men are influenced with these apprehensions , so will a love unto , and a delight in those duties whereby their reputation is attained , thrive and grow in them . i am far from apprehending that any men are , ( at least i speak not of them who are ) such vile hypocrites , as to do all that they do in religion to be seen and praised of men , being influenced in all publick duties thereby , which some among the pharisees were given up unto . but i speak of them who being under the convictions and motives before mentioned , do also yet give admittance unto this corrupt end of desire of reputation , or the praise of men. for every such end being admitted and prevalent in the mind , will universally influence the affections unto a delight in those duties , whereby that end may be attained , until the person with whom it is so , be habituated unto them with great satisfaction . fifthly , i should in the last place insist on superstition . as this is an undue fear of the divine nature , will , and opperations , built on false notions and apprehensions of them , it may befall the minds of men in all religions , true and false . it is an internal vice of the mind . as it respects the outward way and means of religious service , and consists in the devout performance of such duties , as god indeed accepts not , but forbids ; so it belongs only to religion as it is false and corrupt . how in both respects it will engage the minds of men into the performance of religious duties , and for the most part with the most scrupulous diligence , and sometimes with prodigious attempts to exceed the measures of humane nature in what they do design , is too long a work here to be declared . it may suffice to have mentioned it among the causes and reasons why men whose affections are not spiritually renewed , may yet greatly delight in the diligent performance of the outward duties of religion . our design in these things is the discovery of the true nature of this grace and duty of being spiritually-minded . hereunto we have declared that it is necessary that our affections be spiritually , and supernaturally renewed . and because there may be a great change wrought on the affections of men , with respect unto spiritual things , where there is nothing of this supernatural renovation ; our present enquiry is , what are the differences that are between the actings of the affections , of the one sort and of the other ; whether spiritually renewed , or occasionally changed . and wherein the great exercise of them consists in the duties of religious worship ; i have declared what are the grounds and reasons , whence men of unrenewed minds do delight oft times in the duties of divine worship , and are diligent in the performance of them . from these and the like considerations it may be made manifest that the greatest part of the devotion that is in the world , doth not spring from the spiritual renovation of of the minds of men , without which it is not accepted with god. that which remains to give in instance , farther evidence unto the discovery we are in the pursuit of , is what are the grounds and reasons whereon those whose minds and affections are spiritually renewed , do delight in the institutions of divine worship ; and attend unto their observance with great heed and diligence . and because this is an enquiry of great importance , and is of great use to be stated in other cases , as well as that before us ; i shall treat of it by it self in the ensuing chapter , that the reader may the more distinctly comprehend it , both in the nature of the doctrine concerning it , and in the place it holds in our present discourse . chap. xv. delight of believers in the holy , institutions of divine worship . the grounds and reasons thereof . the evidence of being spiritually-minded thereby , &c. that all true believers whose minds are spiritually renewed have a singular delight , in all the institutions and ordinances of divine worship is fully evident both in the examples of the saints in the scripture , and their own experience , which they will never forego . for this hath been the greatest cause of their suffering persecution ; and martydom it self in all ages . of the primitive christians under the power of the pagan ▪ emperours , or the witnesses for christ under the antichristian apostacy , would , or could have omitted the observance if them ( according to the advice and practice of the gnosticks ) they might have escaped the rage of their adversaries . but they loved not their lives , in comparison unto that delight which they had in the observance of the commands of christ , as unto the duties of evangelical worship . david gives us frequently an instance hereof in himself , psal. . , , , . as the hart panteth after the water-brooks , so panteth my soul after thee , o god. my soul thirsteth for god , for the living god : when shall i come and appear before god. my tears have been my meat day and night , while they continually say unto me , where is thy god ? when i remember these things , i pour out my soul in me ; for i had gone with the multitude , i went with them to the house of god ; with the voice of joy and praise , with a multitude that kept holy-day . psal. . , , , , . o god , thou art my god , early will i seek thee , my soul thirsteth for thee , my flesh longeth for thee in a dry and thirsty land , where no water is : to see thy power and thy glory , so as i have seen thee in thy sanctuary . because thy loving kindness is better than life : my lips shall praise thee . thus will i bless thee while i live . i will lift up my hands in thy name . my soul shall be satisfyed as with marrow and fatness , and my mouth shall praise thee with joyful lips. psal. . , , , . how amiable are thy tabernacles , o lord of hosts ! my soul longeth , yea even fainteth for the courts of the lord : my heart cryeth out for the living god. yea , the sparrow hath found an house , and the swallow a nest for her self , where she may lay her young , even thy alters , o lord of hosts , my king and my god. blessed are they that dwell in thy house : they will be still praising thee . selah . but a greater than david is here . our lord jesus christ himself , did upon all occasions declare his delight in , and zeal for all the ordinances of divine worship , which was then in force by vertue of divine institution and command for although he severely reproved and rejected , whatever men had added thereunto under the pretence of a supererogating strictness or outward order , laying it all under that dreadful sentence ; every plant which my heavenly father hath not planted shall be plucked up , and so cast into the fire ; yet as unto what was of divine appoinment , his delight therein was singular , and exemplary unto all his disciples . with respect hereunto was it said of him , that the zeale of god's house had eaten him up , by reason of the affliction which he had in his spirit , to see the worship of it neglected , polluted , and despised . this caused him to cleanse the temple , the seat of divine worship , from the pollutors and pollutions of it , not long before his sufferings , in the face and unto the high provocation of all his adversaries . so with earnest desire he longed for the celebration of his last passeover . luk. . . with desire have i desired to eat this passeover with you before i suffer . and it is a sufficient evidence of the frame of spirit and practice of his disciples afterwards . in reference to the duties of evangelical worship by his appointment ; that the apostle gives it as an assured token of an unsound condition , and that which tendeth to final cursed apostacy , when any fall into a neglect of them , heb. . , , . these things are manifest and unquestionable . but our present enquiry is only , what it is which believers do so delight in , in the ordinances and institutions of divine gospel worship , and what it is that ingageth their hearts and minds into a diligent observance of them ; as also how , and wherein they do exercise their love and delight . and i say in general , that their delight in all ordinances of divine worship , as is evident in the testimonies before produced , is in christ himself , or god in christ. this alone is that which they seek after , cleave unto , and are satisfyed withall . they make use of the streams , but only as means of communication from the spring . when men are really renewed in the spirit of their minds it is so . their regard unto ordinances and duties of divine worship , is as they are appointed of god a blessed means of communion and intercourse between himself in christ , and their souls . by them doth christ communicate of his love and grace unto us ; in and by them do we act faith and love on him . it is the treasure hid in the field , which when a man hath found , he purchaseth the whole field ; but it is that he may enjoy the treasure which is hid therein , mat. . . this field is the gospel , and all the ordinances of it . this men do purchase sometimes at a dear rate , even with the loss of all they enjoy . but yet if they obtain nothing but the field , they will have little cause to rejoyce in their bargain . it is christ the treasure alone , that pearl of price that will eternally inrich the soul. the field is to be used only , as to find and dig up the treasure that is in it . it is i say christ alone that in the preaching of the gospel , renewed affections do cleave unto as the treasure ▪ and unto all other things , according as their relation is unto him , or they have a participation of him . wherefore , in all duties of religion , in all ordinances of worship , their enquiry is after him whom their souls do love , cant. . . but yet we must treat more particularly and distinctly of these things . those whose affections are spiritually renewed , do love , adhere unto , and delight in ordinances of divine service , and duties of worship ; on the grounds and reasons ensuing . first . in general they do so , as they find faith , and love , and delight in god through christ , excited and acted in and by them . this is their first and immediate end in their institution . it is a pernicious mistake to suppose that any external duties of worship , as hearing the word , prayer , or the sacraments , are appointed for themselves , or accepted for themselves . such thoughts the jews of old had concerning their sacrifices ; namely , that they were appointed for their own sakes , and were acceptable service unto god , meerly on their own account . wherefore , god to deliver them from this pernicious mistake , affirms ofttimes , that he never appointed them at all ; that is for any such end , jer. . , . isa. . , , , &c. and now under the gospel ; sundry things destructive to the souls of men , have proceeded from such a supposition . some hereon have alwayes satisfyed and contented themselves with the external observance of them , without desiring or endeavouring any holy communion with god in them , or by them . this constitutes the state and condition mentioned , rev. . . and by following this tract , the generality of christians do wander out of the way ; they cannot leave them , nor do know how to use them unto their advantage until they come wholly unto that woful state , isai. . . and some to establish this deceit , have taught that there is much more in the outward work of these duties , than ever god put into them , and that they are sanctifyed meerly by vertue of the work wrought . but all the duties of the second commandment as are all instituted ordinances of worship , are but means to express and exercise those of the first , as faith , love , fear , trust and delight in god. the end of them all is that through them , and by them , we may act those graces on god in christ , where this is not attended unto , when the souls of men do not apply themselves unto this exercise of grace in them , let them be never so solemn as to their outward performance , be attended unto with diligence , be performed with earnestness and delight , they are neither acceptable unto god , nor beneficial unto themselves , isai. . . this therefore is the first general spring of the love of believers , of them whose affections are spiritually renewed , unto the ordinances of divine worship , and their delight in them . they have experience that in and by them , their faith and love are excited unto a gracious exercise of themselves on god in christ. and when they find it otherwise with them , they can have no rest in their souls . for this end are they ordained , sanctifyed and blessed of god , and therefore , are effectual means of it , when their efficacy is not defeated by unbelief . and those who have no experience hereof in their attendance unto them , do as hath been said , fall into pernitious extreams . some continue their observance with little regard unto god , in cursed formality . so they make them a means of their ruine by countenancing of them in their security . others utterly reject them , at least the most solemn of them , and therein both the wisdom , and grace and authority of god by whom they are appointed . because through the power of their own unbelief they find nothing in them . this being the immediate end of all divine institutions , this being the only way whereby we may give glory unto god in their observance , which is their ultimate end in this world ; & this being the design in general of believers in that obedience they yield unto the lord christ in their diligent observation of them ; we may consider how , in what way , and by what meanes those whose affections are spiritually renewed , do and ought to apply their minds and souls unto their observance . and we may consider herein : first , what they do design ; and then what they endeavour to be found in the exercise and practice of , in their use and enjoyment . first . they come unto them with this desire , design , and expectation , namely , to be enabled , directed and excited by them , unto the exercise of divine faith and love. vvhen it is not so with any , where there is not this design , they do in various degrees take the name of god in vain , in their observance . these are approximationes dei , the ways of drawing nigh unto god as they are every where called in scripture . to suppose that a drawing nigh unto god may consist meerly in the outward performance of duty . vvhatever be its solemnity , is to reject all due reverence of him . forasmuch , saith the lord , as this people draw near me with their mouth , and with their lips do honour me , but have removed their hearts far from me , therefore i will proceed against them , isaiah . . the mouth and lips are put by a synechdoche , for all the means of outward worship and honour . these men may use , diligently attend unto , whil'st their hearts are far from god , that is , when they do not draw nigh to him by faith and love. but all this vvorship is rejected of god with the highest tokens of his displeasure and indignation against it . first . our souls then have no way of approach unto god in duties of vvorship , but by faith ; no way of adherance or cleaving unto him , but by love ; no way of abiding in him , but by fear , reverence , and delight . when ever these are not in excercise , outward duties of worship are so far from being a meanes of such an approach unto him , as that they set us at a greater distance from him , than we were before , at least are utterly useless and fruitless unto us . so indeed they are unto the most who come unto them , they know not why , and behave themselves under them , they care not how : nor is there any evil in the hearts and ways of men whereof god complaineth more in his word , as that which is accompanied with the highest contempt of him . and because these ordinances of divine worship are means which the vvisdom and grace of god hath appointed unto this end , namely , the exercise and increase of divine faith and love , and therefore doth sanctify and bless them thereunto . i do not believe that they have any delight in the exercise of these graces , nor do design growth in them , by whom these great meanes of them are despised or neglected . and although i have seen those vallies of publick worship forsaken , either on pretences of higher attainments in faith , light and love , than to stand in need of them any more , or on a foolish opinion , that they cease upon the dispensation of the spirit , which is given unto us to make them useful and effectual , or on some provocations that have been given unto some men , or which they have taken unto themselves , which they have thought they could revenge by a neglect of publick administrations , or through slavish peace and negligence in times of difficulty , as is the manner of some , who forsake the assemblies of the saints , heb. . . yet , i never saw but it issued in a great decay , if not in an utter loss of all exercise of faith and love , and sometimes in open profaneness . for such persons contemn , the way and meanes which god in his infinite wisdom and goodness hath appointed for their exercise and increase ; and this shall not prosper . vve may therefore do well to consider , that the principal way whereby we may sanctify the name of god , in all duties of his vvorship , and obtain the benefit of them to our own souls ; is by a conscientious approach unto them with an holy desire and design to be found in the exercise of faith and love on god in christ , and to be helped and guided therein by them . to be under an efficacious influence from this design , is the best preparation for any duty . so david expresseth his delight in the vvorship of god. how amiable are thy tabernacles , o lord of hosts ! my soul longeth ; yea , even fainteth for the courts of the lord : my heart and my flesh cryeth out for the living god , psal. . , . he longed for the tabernacle , and the courts of it , but it was the enjoyment of god himself , the living god that he desired and sought after . this was that which made him so servent in his desires after those ordinances of god. so he expresseth it , psal. . . to see thy power and thy glory , so as i have seen thee in the sanctuary . david had had great communion with , and delight in god by faith and love in the solemn duties of his vvorship . and this was that which inflam'd him with desires after renewed opportunities unto the same end. secondly . this design is not general , unactive , useless and sloathful . but such persons diligently endeavour in the use of these ordinances , and attendance unto them , to be found in the exercise of these graces . they have not only an antecedent design to be so , but a diligent actual endeavour after it , not suffering their minds by any thing to be diverted from the pursuit of that design , ecc. . . whatever is not quickned and enlivened hereby ; they esteem utterly lost . neither outward administrations , nor order will give them satisfaction when these things are wanting in themselves . without the internal actings of the life of faith , external administrations of ordinances of worship , are but dead things . nor , can any believer obtain real satisfaction in them , or refreshment by them , without an inward experience of faith and love in them , and by them . and it is that , which if we are wise , we shall continually attend unto the consideration of . a watchful christian will be careful lest he loose any one duty , by taking up the carcase of it . and the danger of so doing , is not small . our affections are renewed but in part . and as they are still liable to be diverted , and seduced from spirituality in duty , even by things earthly and carnal , through the corruption that remaineth in them ; so there is a disposition abiding in them , to be pleased with those external things in religious duties , which others , as we have shewed before , who are no way graciously renewed do satisfy themselves withal . the grace and oratory of the speaker in preaching of the word ; especially in these days wherein the foppery of fine language , even in sacred things , is so much extolled ; the order and circumstances of other duties , with inclination and love unto a party , are apt to insinuate themselves with great complacency into our affections , so far as they are unrenewed . and these things discover the true grounds whence it is that the ordinances of divine vvorship are so useless , as they are to many who seem to attend unto them with diligence . they may be referred unto these three heads . ( ) they do not come unto them , as the meanes appointed of god for the exercise of faith and love unto christ , so as to make it their design in their approaches to them , without which , all that is spoken of advantage in and by other duties , is utterly lost . ( ) they do not in and under them labour to stir up faith and love unto their due exercise . ( ) they suffer their minds to be diverted from the exercise of these graces , partly by occasional temptations , partly by attendance unto what is outward only in the ordinances themselves . spiritual affections find no place of rest in any of these things ; such proposals of god in christ , of his vvill , and their own duty , as may draw out their faith , love , godly fear and delight into their due exercise , is that which they enquire after , and acquiesce in . two things alone doth faith regard in all duties of worship as unto the outward administration of it . the one absolutely , the other comparatively ; both with respect unto the end mentioned , or the exercise , growth , and encrease of grace in us . the first is , that they may be of divine appointment . where their original and observance is resolved into divine authority , there and there alone will they have a divine efficacy . in all these things , faith hath regard to nothing but divine precepts and promises . whatever hath regard to any thing else , is not faith , but fancy . and therefore these uncommanded duties in religion , which so abound in the papal church , as that if not the whole , yet all the principal parts of their worship consist in them , are such as in whose discharge it is impossible faith should be in a due exercise . that which it hath comparative respect unto , is the spiritual gifts of them unto whom the administration of the ordinances of the gospel , in the publick worship of the church is committed . with respect unto them , believers may have more delight and satisfaction in the ministry of one than of another , as was touched before . but this is not because one is more learned than another , or more elegant than another , hath more ability of speech than another , or fervency in utterance than another , is more fervent or earnest in his delivery ; but because they find the gifts of one more suited , and more effectual to stir up faith and love unto an holy exercise in their minds and hearts , then what they find in some others . hence they have a peculiar value for , and delight in the ministry of such persons , especially when they can enjoy it in due order , and without the offence of others . and ministers that are wise , will in holy administrations neglect all other tings , and attend unto this alone , how they may be helpful unto the faith , and love , and joy of believers , so far as they are the object of their ministry . this is the first reason and ground whereon affections spiritually-renewed , cleave unto ordinances of divine worship , with delight and satisfaction ; namely , because they are the means appointed and blessed of god , for the exercise and increase of faith and love , with an experience of their efficacy unto that end. secondly , the second is , because they are the meanes of the communication of a sense of divine love , and supplies of divine grace unto the souls of them that do believe . so far as our affections are renewed , this is the most principal attractive to cleave unto them with delight and complacency . they are , as was observed before , the ways of our approaching unto god. now we do not draw nigh to god , as himself speaks , as a dry hearth , or a barren wilderness , where no refreshment is to be obtained . to make a pretence of coming unto god , and not with expectation of receiving good and great things from him , is to despise god himself , to overthrow the nature of the duty , and deprive our own souls of all benefit thereby . and want hereof , is that which renders the worship of the most , useless and fruitless unto themselves . vve are alwayes to come unto god , as unto an eternal spring of goodness , grace , and mercy , of all that our souls do stand in need of , of all we can desire in order unto our everlasting blessedness , and all these things , as unto believers , may be reduced unto the two heads before mentioned . first , they come for a communication of a sense of his love in jesus christ. hence doth all our peace , consolation , and joy , all our encouragement to do , and suffer according to the vvill of god , all our supportments under our sufferings , solely depend ; in these things do our souls live ; and without them we are of all men the most miserable . it is the holy spirit who is the immediate efficient cause of all these things in us . he sheds abroad the love of god in our hearts , rom. . . he witnesseth our adoption unto us , chap. . , . and thereby an intrest in the love of the father , in god as he is love. but the outward way and means whereby he communicates these things unto us , and effects them in us , is by the dispensation of the gospel , or the preaching of it ordinarily . he doth the same work also in prayer , oft-times in other holy administrations . for this end , for a participation of this grace , of these mercies , do believers come unto god by them . they use them as meanes to draw water from the wells of salvation , and to receive in that spiritual sense of divine love , which god by them will communicate . so christ , by his vvord , knocks at the door of the heart , if it be opened by faith , he cometh in and suppeth with men , giving them a gracious refreshment , by the testimony of his own love , and the love of the father , rev. . . joh. . . this believers look for in , and this they do in various measures receive by the ordinances of divine vvorship . and although some through their fears and temptations , are not sensible hereof , yet do they secretly receive these blessed gracious supplies whereby their souls are held in life , without which they would pine away and perish . so he dealeth with them , cant. . , . these are the gardens and galleries of christ wherein he gives us of his love , cant. . . those who are humble and sincere , know how often their souls have been refreshed in them , and how long sometimes the impressions they have received of divine grace and love have continued with them unto their unspeakable consolation . they remember what they have received in the opening and application of the exceeding great and pretious promises , that are given unto them , whereby they are gradually more and more made partakers of the divine nature ; how many a time they have received light in darkness , refreshment under despondencies , relief in their conflicts , with dangers and temptations , in and by them . for this cause do affections that are spiritually renewed cleave unto them . vvho can but love and delight in that which he hath found by experience , to be the way and means of communicating unto him the most invaluable mercy , the most inestimable benefit , whereof in this life he can be made partaker ? he who hath found an hidden treasure , although he should at once take away the whole of it ; yet will esteem the place where he found it . but if it be of that nature , that no more can be found or taken of it at once , but what is sufficient for the present occasion , yet is so full and boundless , as that whenever he comes again to seek for it , he shall be sure to obtain present supply , he will alwayes value it , and constantly apply himself unto it . and such is the treasure of grace and divine love , that is in the ordinances of divine vvorship . if we are strangers unto these things , if we have never received efficatious intimations of divine love unto our souls , in and by the duties of divine worship , we cannot love them and delight in them as we ought . vvhat do men come to hear the vvord of god for ? what do they pray for ? vvhat do they expect to receive from him ? do they come unto god as the eternal fountain of living waters ? as the god of all grace , peace , and consolation ? or do they come unto his vvorship without any design as unto a dry and empty shew ? do they fight uncertainly with these things as men beating the air ? or do they think they bring something unto god , but receive nothing from him ? that the best of their business is to please him in doing what he commands , but to receive any thing from him they expect not , nor do ever examine themselves whether they have done so or no ? it is not for persons who walk in such wayes , ever to attain a due delight in the ordinances of divine worship . believers have other designs herein , and among the rest , this in the first place , that they may be a fresh made partakers of refreshing comforting pledges of the love of god in christ ; and thereby of their adoption , of the pardon of their sins , and acceptance of their persons . according as they meet with these things , in the duties of holy worship , publick , or private , so will they love , value , and adhere unto them . some men are full of other thoughts and affections , so as that these things are not their principal design or desire , or are contented with that measure of them which they suppose themselves to have attained ; or at least are not sensible of the need they stand in , to have fresh communications of them made unto their souls ; supposing that they can do well enough without a renewed sense of divine love every day ; some are so ignorant of what they ought to design , to look after , in the duties of gospel worship , as that it is impossible they should have any real design in them . many of the better sort of professors are too negligent in this matter . they do not long and pant in the inward man , after renewed pledges of the love of god ; they do not consider how much need they have of them , that they may be encouraged and strengthened unto all other duties of obedience ; they do not prepare their minds for their reception of them , nor come with expectation of their communication unto them ; they do not rightly fix their faith on this truth , namely , that these holy administrations and duties , are appointed of god in the first place , as the wayes and meanes of conveying his love and a sense of it unto our souls . from hence springs all that luke-warmness , coldness , and indifferency in and unto the duties of holy worship , that are growing among us . for if men have lost the principal design of faith in them , and dis-esteem the chiefest benefit which is to be obtained by them , whence should zeal for them , delight in them , or diligence in attendance unto them arise ? let not any please themselves under the power of such decayes ; they are indications of their inward frame , and those infallible . such persons will grow cold , careless , and negligent , as unto the duties of publick worship , they will put themselves neither to charge nor trouble about them ; every occasion of life diverts them , and finds ready entertainment in their minds ; and when they do attend upon them , it is with great indifferency and unconcernedness . yet would they have it thought , that all is still well within , as ever it was ; they have as good a respect unto religion as any . but these things openly discover an ulcerous disease in the very souls of men , as evidently as if it were written on their foreheads ; what ever they pretend unto the contrary , they are under the power of woful decayes from all due regard unto spiritual and eternal things . and i would avoid the society of such persons , as those who carry an infectious disease about them , unless it were to help on their cure. but herein it is that affections spiritually renewed do manifest themselves . when we do delight in , and value the duties of gods worship , because we find by experience , that they are , and have been unto us meanes of communicating a sense and renewed pledges of the love of god in christ , with all the benefits and priviledges which depend thereon ; then are our affections renewed in and by the holy ghost . secondly . they come for supplies of internal , sanctifying , strengthning grace . this is the second great design of believers in their approaches unto god in his vvorship . the want hereof as unto measures and degrees they find in themselves , and are sensible of it . yea , therein lyes the great burden of the souls of believers in this vvorld . all that we do in the life of god , may be referred unto two heads . first , the observance of all duties of obedience . and , secondly , the conflict with , and conquest over temptations . about these things , are we continually exercised . hence the great thing which we desire , labour for , and pant after , is spiritual strength and ability for the discharge of our selves in a due manner with respect unto these things . this is that which every true believer groaneth after in the inward man , and which he preferreth infinitely above all earthly things . so he may have grace sufficient in any competent measure for these ends , let what will befal him , he desireth no more in this vvorld . god in christ is the only fountain of all this grace . there is not one drachm of it to be obtained but from him alone . and as he doth communicate it unto us of his own soveraign goodness and pleasure , so the ordinary way and meanes whereby he will do it , are the duties of his worship , isaiah . , , , . hast thou not known ? hast thou not heard that the everlasting god , the lord , the creator of the ends of the earth fainteth not , neither is weary ? there is no searching of his understanding . he giveth power to the faint , and to them that have no might he increaseth strength . even the youths shall faint and be weary , and the young men shall utterly fail . but they that wait upon the lord shall renew their strength : they shall mount up with wings as eagles , they shall run and not be weary , they shall walk , and not faint . all grace and spiritual strength is originally seated in the nature of god , v. . but what relief can that afford unto us who are weak , feeble , fainting . he will act suitably unto his nature , in the communication of this grace and power , v. . but how shall we have an interest in this grace , in these opperations : wait on him in the ordinances of his worship , v. . the word as preached , is the food of our souls whereby god administreth growth and strength unto them , joh. . . — pet. . . desire , sayeth he the sincere milk of the word , that ye may grow thereby . but what encouragement have we thereunto , if so be , sayeth he , you have tasted that the lord is gracious . if in and by the dispensation of this word , you have had experience of the grace , the goodness , the kindness of god unto your souls , you cannot but desire it and delight in it . and otherwise , you will not do so . when men have fate some good while under the dispensation of the vvord , and in the enjoyment of other ordinances , without tasting in them and by them , that the lord is gracious , they will grow weary of it and them . wherefore , prayer is the way of his appointment for the application of our souls unto him , to obtain a participation of all needful grace , which therefore he hath proposed unto us in the promises of the covenant , that we may know what to ask , and how to plead for it . in the sacraments the same promises are seal'd unto us , and the grace represented in them effectually exhibited . meditation confirms our souls in the exercise of faith about it , and is the especial opening of the heart unto the reception of it . by these meanes i say , doth god communicate all supplies of renewing , strengthening , and sanctifying grace unto us , that we may live unto him in all holy obedience , and be able to get the victory over our temptations . under this apprehension do believers approach unto god in the ordinances of his worship . they come unto them as the meanes of gods communication unto their souls . hence they cleave unto them with delight , so far as their affections are renewed . so the spouse testifyeth of her self ; i sate down under his shadow with great delight , cant , . . in these ordinances is the protecting refreshing presence of christ. this she rested in with great delight . as they come unto them with these designs and expectations , so they have experience of the spiritual benefits and advantages which they receive by them , which more and more engageth them unto them in their affections and delights . all these things , those who have a change wrought in their affections , but not a spiritual renovation , are strangers unto . they neither have the design before mentioned in coming to them , nor the experience of this efficacy now proposed in their attendance on them . but these benefits are great ; as for instance , when men find the worth and effect of the word preached on their souls in its enlightning , refreshing , strengthening , transforming power ; when they find their hearts warmed , their graces excited and strengthened , the love of god improved , their disponding spirits under trials and temptations relieved , their whole souls gradually more and more conformed unto christ : when they find themselves by it extricated out of snares , doubts , fears , temptations , and brought unto satisfaction and rest , they cannot but delight in the dispensation of it , and rejoyce in it as the food of their souls . and it is a great hinderance unto the encrease of spiritual life , and obstruction unto fruitfulness , thrnkfulness , and consolation , when we are negligent in our meditation about the benefits that we receive by the word , and the advantages which we have thereby . for whil'st it is so with us , we can neither value the grace of god , in granting us this inestimable priviledge , nor perform any duty with respect unto it , in a right manner . this renders it an especial object of our affections as spiritually renewed . that secret love unto , and heavenly delight in the statutes and testimonies of god , which david expresseth , psal . arose from the spiritual benefit and advantage which he received by them , as he constantly declares . and the sole reason on the other hand , why men grow so careless , negligent , and cold in their attendance unto the preaching of the word , is because they have no experience of any spiritual benefit , or advantage by it . they have been brought unto it by one means or another , mostly by conviction of their duty . their minds have been variously affected with it , unto a joy in the hearing of it , and readiness unto sundry duties of obedience . but after a while , when a sense of those temporary impressions is worn off , finding no real spiritual benefit by it , they loose all delight in it , and become very indifferent as unto its enjoyment . the frame which such persons at length arrive unto is described , mal. . . and . . and none can give any greater evidence of the decay of all manner of grace in them , or of their being destitute of all saving-grace , than when they apostatize from some degree of zeal for , and delight in the dispensation of the word of god , with such a cursed indifferency , as many are overtaken withal . it cannot be otherwise . for seeing this is a way and means of the exercise of all grace , it will not be neglected , but where there is a decay of all grace ; however men may please themselves with other pretences . and when they are thus ensnared , every foolish prejudice , every provocation , every wanton opinion and imagination will confirm them in , and increase their gradual backsliding . and as it is with believers , as unto the hearing of the word in general , so it is as unto the degrees of advantage which they find by it . vvhen men have enjoyed the dispensation of the word in a peculiar manner , spiritual and effectual , if they can be content to forego it , for that which is more cold and lifeless , provided it possesseth the same time , and outward form with the other , it is no great evidence that their souls do prosper . it is therefore those alone , who having a sense of the efficacy of the word on their souls and consciences unto all the holy ends of it , who cleave unto it with spiritual love and delight . they continually remember what holy impressions it hath made on them , what engagements it hath brought their souls into , what encouragements unto faith and obedience it hath furnished them withal , and long after renewed sense of its enjoyments . when we do not find in our selves this foundation of spiritual delight in the dispensation of the gospel , we can have no great evidence that our affections are renewed . so also it is in the duties of prayer and meditation . vvhen the soul of a believer hath had experience of the communion which it hath had with god in them , or either of them ; of the spiritual refreshment which it hath had from them , of the benefits and mercies which are obtained by them , in recovery from temptations , snares , despondencies , in victory over sin and sathan , in spiritual impressions , working it unto an holy watchful frame , which hath abode with it in other vvayes and occasions , with the like advantages wherewith fervent and effectual prayer , and sincere heavenly meditation are accompanied , it cannot but have love unto them , and delight in them ; but if indeed we have no experience of these things , if we find not these advantages in and by these duties ; they cannot but be a burden unto us , nor do serve unto any other end but to satisfie convictions . he who had the benefit of a serene and wholsome air , in a recovery from many diseases and distempers , with the preservation of his health so obtained , will love it and prize it , and so will he these duties , who hath been partaker of any of these saving mercies and priviledges wherewith they are accompanied . some have been delivered from the worst of temptations , and the nearest approach of their prevalency ( as to destroy themselves ) by a sudden remembrance of the frame of their souls , and the intimations of gods love , in such or such a prayer , at such a time . some have had the same deliverance from temptations unto sin , when they have been carried away under the power of their corruptions , and all circumstances have concurr'd under the apprehensions of it , a sudden thought of such a prayer or meditation with the engagement they made of themselves therein unto god , hath caused all the weapons of sin to fall out of its hands , and all the beauties of its allurements to disappear . when others have been under the power of such dispondencies and disconsolations , as that no present tenders of relief can approach unto them , they have been suddenly raised and refreshed by the remembrance of the intimate love and kindness between christ and their souls , that hath evidenced it self in former duties . multitudes in feares , distresses and temptations , have found relief unto their spirits , and encouragement unto their faith in the remembrance of the returnes they have had unto former supplications in the like distresses . these are grounds of spiritual delight in these duties . heartless , lifeless , wordy prayer , the fruit of convictions and gifts , or of custom and outward occasions however multiplyed , and whatever devotion they seem to be accompanied withal , will never ingage spiritual affections unto them . when these things are absent , when the soul hath not experience of them , prayer is but a lifeless form , a dead carcase , which it would be a torment unto a soul spiritually alive to be tied unto . there may be a season indeed , when god will seem to hide himself from believers in their prayers , so as they shall neither find that life in themselves which they have done formerly , nor be sensible of any gracious communications from him , but this is done only for a time , and principally to stir them up unto that fervency and preseverance in prayer , as may recover them into their former , or a better estate than yet they have attained unto . the like may be said concerning all other duties of religion , or ordinances of divine worship . fourthly , believers whose affections are spiritually renewed do delight greatly in the duties of divine worship , because they are the great instituted way whereby they may give glory unto god. this is the first and principal end of all duties of religion as they respect divine appointment , namely , to ascribe and give unto god the glory that is his due . for in them all , acknowledgement is made of all the glorious excellencies of the divine nature , our dependance on him , and relation unto him . and this is that which in the first place , believers design in all the duties of divine worship . and the pattern set us by our blessed saviour in the prayer he taught his disciples directs us thereunto . all the first requests of it concern immediately the glory of god , and the advancement thereof . for therein also all the blessedness and safety of the church is included . those who fail in this design , do err in all that they do , they never tend unto the mark proposed unto them . but this is that which principally animates the souls of them that believe in all their duties ; this their universal relation unto him , and love in that relation makes necessary . wherefore that way and means whereby they may directly and solemnly ascribe and give glory unto god , is pretious and delightful unto them . and such are all the duties of divine worship . these are some of the things wherein the respect of affections spiritually renewed , unto ordinances and duties of divine worship , doth differ from the actings of affections towards the same object which are not so santifyed and renewed . there are yet other things accompanied with the same evidence of the difference between affections spiritually renewed , and those which have only a general change wrought in them , by convictions and some outward occasions , which must in one or two instances more be insisted on , with the consideration of such cases as derive from them . for my design herein , is not only to declare when our minds are spiritually renewed , but also what is the nature and operation of our affections , whereby we are constituted and denominated , spiritually-minded , which is the subject of our whole enquiry . herein then we shall proceed . chap. xvi . assimulation unto things heavenly and spiritual in affections spiritually renewed . this assimulation the work of faith. how , and whereby . reasons of the want of growth in our spiritual affections , as unto this assimulation . when affections are spiritually renewed , in their exercise , or fixing of themselves on spiritual things ; there is an assimulation wrought in them , and in the whole soul unto those spiritual and heavenly things by faith. but when there is a change in them only , from other causes and occasions , and not from renewing grace , there is an assimulation effected of spiritual and heavenly things unto themselves , unto those affections , by imagination . this must somewhat at large be spoken unto , as that which gives the most eminent distinction between the frames of mind , whose difference we enquire into . and to that end we shall cast our consideration of it into the ensuing observations . first , affections spiritually renewed are in all their actings , in their whole exercise , under the guidance and conduct of faith. it is faith which in its spiritual light , hath the leading of the soul in the whole life of god ; we live here by faith , as we shall do hereafter by light. if our affections deviate or decline in the least from the guidance of the faith , they degenerate from their spirituality , and give up themselves unto the service of superstition . next unto corrupt secular interest in the management of crafty selfish seducers , this hath been the great in-let of all superstition and false worship into the world. blind affection groping in the dark after spiritual things , having not the saving light of faith to conduct them ; have seduced the minds of men into all manner of superstitions , imaginations , and practices , continuing to do so at this day . and wherever they will lead the way , when faith goeth not before them to discover both way and end , they that lead , and the mind that is led , must fall into one snare and pit or another . wherefore affections that are spiritually renewed , move not , act not , but as faith discovers their object , and directs them unto it . it is faith that works by love , we can love nothing sincerely with divine love , but what we believe savingly with divine faith. let our affections unto any spiritual things be never so vehement , if they spring not from faith , if they are not guided by it , they are neither accepted with god , nor will promote the interest of spirituality and holiness in our own souls . heb. . . mat. . , . and this is the reason whence we oft times see great and plausible appearances of spiritual affections , which yet endure only for a season . they have been awakened , excited , acted by one means or another outward or inward ; but not having the light of faith to guide them unto their proper object , they either wither and dye , as unto any appearing of spiritual motions ▪ or else keep the mind tossed up and down in perpetual disquietment , without rest or peace . the foolish man wearieth himself , because he cannot find the way to the city . so was it with them who on the account of their attendance unto the doctrine of christ , are called his disciples , joh. . having preached unto them about the bread which came down from heaven , and giveth life unto them that feed , they were greatly affected with it , and cryed out , lord , evermore , give us of this bread , v. . but when he proceeded to declare the mystery of it , they having not faith to discern and apprehend it , their affections immediately decayed , and they forsook both him and his doctrine , vers . . we may consider one especial instance of this nature . persons every day fall under great and effectual convictions of sin , and of their danger or certain misery thereby . this stirs up and acts all their affections , especially their fears , hopes , desires , sorrow , self-revenge , according as their condition calls for them . hence sometimes they grow restless in their complaints , and turn themselves every way for relief , like men that are out of the way , and bewildred in the night . but in this state and condition tell them of the only proper way and means of their relief , which , let the world say what it will , is christ and his righteousness alone , with the grace of god in him , and they quickly discover that they are strange things unto them , such as they do not understand , nor indeed approve . they cannot see them , they cannot discern them , nor any beauty in them for which they should be desired . wherefore after their affections have been tossed up and down for a season , under the power and torment of this conviction , they come unto one or other of these issues with them . for either they utterly decay , and the mind looseth all sense of any impressions from them , so as that they wonder in themselves , whence they were so foolish as to be tossed and troubled with such melancholy fancies , and so commonly prove as bad a sort of men as live upon the earth ; or they take up in a formal legal profession wherein they never attain to be spiritually-minded . this is the best end that our affections towards spiritual things not guided by the light of faith , do come unto . secondly , faith hath a clear prospect into , and apprehension of spiritual things , as they are in themselves , and in their own nature . it is true , the light of it cannot fully comprehend the nature of all those things which are the objects of its affections , for they are infinite and incomprehensible , such as are the nature of god , and the person of christ ; and some of them , as future glory , are not yet clearly revealed : but it discerns them all in a due manner , so as that they may in themselves , and not in any corrupt representation , or imagination of them , be the object of our affections . they are as the apostle speaks , spiritually discerned , cor. . . which is the reason why the natural man cannot receive them , namely , because he hath not ability spiritually to discern them . and this is the principal end of the renovation of our minds , the principal quality and effect of faith , namely , the communication unto our minds , and the acting in us , of a spiritual saving light , whereby we may see and discern spiritual things as they are in their own nature , kind , and proper use , see ephes. . , , . that the god of our lord jesus christ , the father of glory , may give unto you the spirit of wisdom and revelation in the knowledge of him . the eyes of your understanding being enlightned : that ye know what is the hope of his calling , and what the riches of the glory of his inheritance in the saints , and what is the exceeding greatness of his power to us-ward who believe , according to the working of his mighty power . cor. . . god shines in our hearts , to give the light of the knowledge of his glory in the face of jesus christ. the end god designes , is to draw our hearts and affections unto himself . and unto this end , he gives unto us a glorious internal light , whereby we may be enabled to discern the true nature of the things that we are to cleave unto with love and delight . without this we have nothing but false images of spiritual things in our minds : not alwayes as unto the truth or doctrine concerning them , but as unto their reality , power and efficacy . this is one of the principal effects of faith , as it is the principal part of the renovation of our minds , namely , to discover in the soul and represent unto the affections things spiritual and heavenly , in their nature , beauty , and genuine excellency . this attracts them if they are spiritually renewed and causeth them to cleave with delight unto what is so proposed unto them . he that believes in christ in a due manner , who thereon discovers the excellency of his person , and the glory of his mediation , will both love him , and on his believing rejoyce with joy unspeakable , and full of glory . so is , it in all other instances ; the more steady is our view by faith of spiritual things the more firm and constant will our affections be in cleaving unto them . and wherever the mind is darkned about them , by temptation or seduction from the truth , there the affections will be quickly weakned and impaired . wherefore , thirdly , affections thus lead unto , and fixed on spiritual and heavenly things under the light and conduct of faith , are more and more renewed , or made in themselves more spiritual and heavenly . they are in their cleaving unto them , and delight in them , continually changed and assimulated unto the things themselves : becomming more and more to be what they are namely , spiritual and heavenly . this transformation is wrought by faith , and is one of the most excellent faculties and operations , see cor. . . and the meanes whereby it works herein , are our affections . in them as we are carnal , we are conformed unto this world ; and by them as sanctifyed , are we transformed in the renewing of our minds , rom. . . and this transformation is the introduction of a new form or nature into our souls , diverse from that wherewith we were before endued . so is it described , isaiah . , , , . a spiritual nature they were changed into . and it is twofold . first , original and radical as to the substance or essence of it , which is the effect of the first act of divine grace upon our souls , when we are made new creatures . herein our affections are passive , they do not transform us , but are transformed . secondly , gradual as unto its increase ; and therein faith works in and by the affections . whenever the affections do cleave intensely unto any object , they receive an impression from it , as the wax doth from the seal when applyed unto it , which changeth them into its own likeness . so the apostle affirms of sensual unclean persons ; they have eyes full of adultery , pet. . . their affections are so wholly possessed and filled with their lustful objects , as that they have brought forth their own likeness upon their imaginations . that blots out all others , and leaves them no inclinations but what they stir up in them . when men are filled with the love of this world , which carries along with it all their other affections , their hopes , fears , and desires , unto a constant exercise about the same object , they become earthly-minded . their minds are so changed into the image of the things themselves , by the effectual working of the corrupt principles of sin , self-love and lust , as if they were made up of the earth , and therefore have no savour of any thing else . in like manner when by faith men come to embrace heavenly things , through the effectual working of a principle of spiritual life and grace in them , they are every day more and more made heavenly . the inward man is renewed day by day . love is more sincere and ardent , delight is more ravishing and sensible , desires are more inlarged and intense , and by all a tast and relish of heavenly things is heightned into refreshing experience see rom. . , , , . this is the way whereby one grace is added unto another , pet. . , . in degrees . great is the assimulation between renewed affections and their spiritual objects , that by this means may be attained . the mind hereby becomes the temple of god wherein he dwells by the spirit ; christ also dwelleth in believers , and they in him . god is love , and he that dwelleth in love , dwelleth in god , and god in him , john . . love in its proper exercise , gives a mutual inhabitation unto god and believers . in brief , he whose affections are set upon heavenly things in a due manner , will be heavenly-minded . and in the due exercise of them , will that heavenly mindedness be encreased . the transformation and assimulation that is wrought , is not in the object or spiritual things themselves , they are not changed neither in themselves , nor in the representation made of them unto our minds ; but the change is in our affections which are made like unto them . two cases deriving from this principle and consideration , may be here spoken unto , and shall be so ; the first in this , and the other in the following chapter . the one is concerning the slowness and imperceptibility of the growth of our affections in their assimulation unto heavenly things , with the causes and reasons of it . the other is , the decays that frequently befall men in their affections unto spiritual things instead of growing and thriving in them , with the reasons and causes thereof . first , this progress and growth of our affections into spirituality and heavenliness , into conformity unto the things they are set upon , is oft-times very slow , and some times imperceptible . yea , for the most part , it is a hard thing to find it satisfactorily in our selves or others . our affections stand like shrubs in the wilderness , which see not when good cometh , and are not like plants in a garden enclosed , which is watered every day . but it is not so without our folly and our sin. the folly that keeps many in this condition , consists herein ; the generality of christians are contented with their present measures , and design little more , than not to lose the ground they have gained . and a pernitious folly it is that both ruines the glory of religion , and deprives the souls of men , of peace and consolation . but so it is , men have some grounds of perswasion , or at least they hope , and suppose they have such grounds , that they are passed from death unto life , that they are in a state of grace and acceptance with god. this state they will endeavour to preserve by a diligent performance of the dutys it requireth , and the avoidance of such sins , whereby they might make a forfeiture of it . but as for earnest watchful endeavours and diligence to thrive in this state , to grow in grace , to be changed from glory to glory into the image of christ , to press forwards towards the mark of the high-calling , and after perfection to lay hold upon eternal life , to be more holy , more humble , more righteous , more spiritually-minded , to have their affections more and more transformed into the likeness of things above ; they are but few , that sincerely and diligently apply themselves unto it , or unto the means of these things . the measures which they have attain'd unto , give satisfaction unto the church , and reputation in the world , that they are professours , and some so speak peace unto their own souls . to be more holy and heavenly , to have their affections more taken up with the things above , they suppose somewhat inconsistent with their present occasions and affairs . by this means hath religion lost much of its glory , and the souls of men have been deprived of the principal advantages of it in this world. such persons are like unto men who live in a country whereni they are not only pressed with poverty , and all sorts of misery ; but are also obnoxious unto grievous punishments , and death it self , if they are taken in it . in this condition they are told and assured of another country , wherein so soon as they are arrived , they shall be freed from all fear of danger of punishment , and if they pass further into it , they shall meet with riches , plenty and a fair inheritance provided for them . hereon they betake themselves unto their voyage to obtain an entrance into it , and possession of it . but no sooner do they come within the borders , and so are free from danger , or fear of punishment and death , but they sit down and will go no further , to enjoy the good things of the country whereunto they are come . and it falls out with many of them , that through their sloath , negligence , and ignorance , they take up short of the true bounds and limits of the country of liberty and peace which they aimed at , whereby danger and death surprize them unawares . this ruine could not have befallen them , had they industriously endeavoured to enter into the heart of the country , and have possessed the good things thereof . at best , being only in the borders , they lead a poor life all their dayes , exposed to wants and danger . so it is in this case . men falling under the power of convictions , and those restless fears wherewith they are accompanied , will stir up themselves , and enquire how they may fly from the wrath to come , how they may be delivered from the state of sin , and the eternal misery which will ensue thereon . in the gospel not only mercy and pardon are proposed unto them on their believing , which is the first entrance into the heavenly country ; but peace , and joy , and spiritual strength upon their admission into it , and a progress made in it by faith and obedience . but many when they have attain'd so far , as that they have some hopes of pardon and freedom from the curse , so as to deliver them from their tormenting fears , will endeavour to preserve those hopes , and keep that state ; but will not pass on to a full enjoyment of the precious things of the gospel , by growth in grace and spiritual affections . but how many of them fall under woful mistakes . for supposing themselves to be in a gospel state , it proves in the issue , that they never entred into it . they were not it may be far from the kingdom of heaven , in the same sense as it was spoken of him who never came thither . there is no way to secure an interest in the gospel , as to pardon and mercy , safety and deliverance , but by a growth in grace , holiness , and spirituality , which gives an entrance into the choicest mercies and priviledges of it . this folly of men in taking up with their measures , endeavouring only to maintain that state and condition which they hope they have attained , is the great reason why their affections do not dayly grow up into spirituality , through an assimulation unto heavenly things . and a folly it is , attended with innumerable aggravations . as for instance . first , it is contrary and destructive unto the genuine and principal property of gospel grace . for it is every where compared by our saviour unto things which from small seeds and beginings , do grow up by a continual increase unto large measures , as to a grain of mustard seed , a little leaven , and the like . that grace in whose nature it is not to thrive and grow , may justly be suspected , and ought diligently to be examined by them who take care of their own souls and would not be eternally deceived . secondly , it is contrary unto the most excellent or invaluable evangelical promises recorded in the old testament and the new ; and which are amongst the principal supportments of the faith , hope , and comfort of believers . god hath given them unto us , to encourage us unto an expectation of such supplies of grace , as shall cause us to thrive and grow against all opposition , unto the utmost of our continuance in this world. and they are so multiplyed as that there is no need to mention any of them in particular ; god evidencing thereby how great is the grace , and how pretious which he so often promiseth , and of what consideration it is of unto our selves , see psal. . , , . isai. . , , , . wherefore the folly of taking up with present measures of grace , holiness , and spirituality , is attended with two unspeakable evils . first , a signal contempt of the love , grace , faithfulness , and wisdom of god , in giving of us such promises of grace , to make us to encrease , thrive , and grow . how can it be done more effectually , than by such a neglect of his promised grace . secondly , an evidence that such persons love not , care not for grace or holiness for their own souls , but meerly to serve their turn at present as they suppose ; nor do desire the least of grace or priviledge by christ , without which they can have any hopes to get to heaven . this sufficiently discovers men to be wholly under the power of self-love , and to center therein ; for if they may have so much grace and mercy , as may save them , they care for no more . thirdly , it is repugnant unto the honour of gospel grace , as though it would carry us so far , and no farther in the way to glory . for it must be known that this sort of persons who sit down in their present measures and attainments either really have no true grace at all , or that which is of the lowest , meanest , and most imperceptible size and degree . for if any one hath attained any considerable growth in faith and love , in the mortification of sin , in heavenly-mindedness , it is utterly impossible but that ordinarily he will be pressing forward towards farther attainments , and farther degrees of spiritual strength in the life of god. so the apostle declares it in his own example , phil. . , , , , . what thoughts can these persons have concerning the glory , power , and efficacy of gospel grace , which they suppose they have received . if they measure them by the effects which they find in themselves , either as unto the mortification of sin , or strength unto , and delight in duties of holiness , or as unto spiritual consolation , they can see no excellency nor beauty in them . for they do not manifest themselves but in their success , as they transform the soul dayly into the image of christ. fourthly , it is that which hath lost the reputation and glory of the religion in the world , and therein the honour of the gospel it self . for the most of professors do take up with such measures as put no lustre upon it , as give no commendation unto the religion they profess . for their measures allow them such a conformity unto the world , in their wayes , words and actions , in their gestures , apparrel , and attire , as that they are no way visibly to be distinguished from it . yea , the ground and reason why the most do rest in their present measures , is because they will not be further differenced from the world. this hath greatly lost the glory , honour , and reputation of religion amongst us . and on the other side , if all visible professors would endeavour continually to grow and thrive in spirituality of mind , and heavenlyness of affections , with fruits suited thereunto , it would bring a conviction on the world , that there is a secret invisible power , accompanying the religion they profess , transforming them dayly into the image and likeness of god. fifthly , whatever is pretended unto the contrary , it is inconsistent with all solid peace of conscience . for so such thing is promised unto any who live in such a contempt of divine promises ; nor is it attainable but by the diligent exercise of all those graces which lye neglected under this frame . few men are able to judge whether they have real , eternal , abiding peace or no , unless it be in case of tryals and temptations . at other seasons , general hopes and confidences do , or may supply the want of it in their minds . but when any fear , danger , tryal , or word of conviction befalls them , they cannot but enquire and examine how it is with them . and if they find their affections cold , dead , earthly , carnal , withering , not spiritual or heavenly , there will be an end of their supposed peace , and they will fall into woful disquietments , and they will then find that the root of all this evil lyes in this frame and disposition . they have been so far satisfyed with their present measures or attainments in religion , as that the utmost of their endeavours have been , but to preserve their station , or not to forfeit it by open sins , to keep their souls alive from the severe reflections of the word and their reputation fair in the church of god. spiritually to thrive , to prosper in their souls , to wax fat and flourishing in the inward man , to bring forth more fruit as age increaseth , to press towards perfection , are things they have not designed nor pursued . hence it is that so many among us , are visibly at an unthrifty stand in the world ; that where they were one year , there they are another , like shrubs in the wilderness , not like the plants in the garden of god , not as vines planted in a very fruitful hill. yea , though many are sensible themselves , that they are cold , lifeless , and fruitless , yet will they not be convinced , that there is a necessity of making a dayly progress in spirituality and heavenly-mindedness , whereby the inward man may be renewed day by day , and grace augmented with the increase of god. this is a work as they suppose for them who have nothing else to do ; not consistent with their business , callings , and occasions ; not necessary as they hope unto their salvation , nor it may be , to be attained by them , if they should set themselves about it . this apprehension of imagination , upon the beginning of the declension , and decay of christian religion in the many , cast of all holiness and devotion unto a sort of men who undertook to retire themselves utterly out of the world , amongst whom also the substance of religion was quickly lost , and a cloud , or meteor of superstition embraced in the room of it . but this folly is ominous unto the souls of men . those who have made the greatest progress in the conformity of their affections unto things spiritual and heavenly , know most of its necessity , excellency , and desireableness ; yea , without some progress in it , these things will not be known . such will testify that the more they attain herein , the more they see there is yet to be attained , and the more they do desire to attain what is behind . forgetting those things which are behind , they reach forth unto the things that are yet before them ; like men running in a race , whose prize and reward is yet before them . phil. . , . it is a comely thing to see a christian weaned from the world , minding heavenly things , green and flourishing in spiritual affection . and it is the more lovely , because it is so rare . the generality of them take up with those measures , which neither glorifie god , nor bring in durable peace into their own souls . that which men pretend , and complain of herein , is the difficulty of the work. they can as they suppose preserve their present station , but to press forward to grow in grace , to thrive in their affections , this is too hard for them . but this complaint is unequal and unjust and adds unto the guilt of their sloth . it reflects upon the words of our saviour , that his yoke is easy , and his burden light , that his commandments are not grievious . it expersseth unbelief in the promises of god , tendring such supplies of grace as to render all the wayes of wisdom easy , yea , mercy and peace . it is contrary unto the experience of all who have with any sincerity and diligence ingaged in the wayes of gospel obedience . and the whole cause of the pretended difficulty lyes in themselves alone ; which may be reduced unto these two heads . first , a desire to retain some thing , or things , that is , or are inconsistent with such a progress . for unless the heart be ready on all occasions , to esteem every things as loss and dung , so as we may win christ , the work will be accomcompanied with insuperable difficulties . this is the first principle of religion , of gospel obedience , that all things are to be despised for christ. but this difficulty ariseth not from the thing it self , but from our indisposition unto it , and unfitness for it . that which is an easy pleasant walk unto a found and healthy man , is a toilsome journey to him that is diseased and infirm . in particular , whilst men will retain an inordinate respect unto the world , the vanities , the pleasures , the profits , the contentments of it ; whil'st self-love , putting an undue valuation on our persons , our relations , our enjoyments , our reputations , doth cleave unto us , we shall labour in the fire when we ingage in this duty ; or rather we shall not at all sincerely ingage in it ; wherefore the apostle tells us , that in this case , we must cast off every weight , and the sin that doth so easily beset us , if we intend to run with joy the race that is set before us , heb. . . secondly , it is because men dwell continually upon the entrances of religion in the first and lowest exercise of grace ; some are alwayes beginning at religion , and the beginning of things are alwayes difficult . they design not to be compleat in the whole will of god , nor to give all graces their perfect work. they do not with use , habituate grace unto a readiness in all the actings of it , which the apostle commends in them that are perfect or compleat , heb. . . hence he calls such persons babes , and carnal , comparatively unto them that are strong men and spiriual . such persons do not obliege themselves unto the whole work , and all the duties of religion , but only what they judge necessary unto them in their present circumstances . in particular , they do not attempt a thorow-work in the mortification of any sin , but are hewing and hacking at it , as their convictions are urgent , or abate , the wounds whereof in the body of sin , are quickly healed . they give not any grace its perfect work , but are alwayes making essayes , and so give over . whil'st it is thus with any , they shall alwayes be deluded with the apprehensions of insuperable difficulties , as to the growth of their affections in spirituality and heavenliness . remove these things out of the way as the ought to be removed , and we shall find all the paths wherein we are to walk towards god , to be pleasantness and peace . this is the first cause whence it is , that there may be affections truely spiritual and gratiously renewed in some persons , who yet do not thrive in an assimulation and conformity unto heavenly things . men take up with their present measures ; and thereon pretend either necessary occasion , or discouragements from difficulties in attempting spiritual growth in the inward man. but they may thank themselves , if as they bring no honour unto christ , so they have no solid peace in their own souls . secondly , as the evil proceedeth from folly , so it is alwayes the consequent of sin , of many sins , of various sorts . let us not dwell on heartless complaints , that we do not find our affections lively and heavenly ; that we do not find the inward man to thrive or grow . let us not hearken after this or that relief or comfort under this consideration , as many things are usually insisted on unto that purpose . they may be of use , when persons are under temptations , and not able to make a right judgement of themselves . but in the course of our ordinary walking with god , they are not to be attended , not retired unto . the general reason of this evil state , is our own sinful carelesness , negligence and sloth , with perhaps an indulgence unto some known lust or corruption . and we do in vain seek after refreshing cordials , as though we were only spiritually faint , when we stand in need of launcings and burnings , as nigh unto a lethargy . it would be too long to give instances of these sins , which fail not effectually to obstruct the thriving of spiritual affections . but in general , when men are careless as unto that continual watch which they ought to keep over their hearts ; whil'st they are negligent in holy duties , either as unto the seasons of them , or the manner of their performance ; when they are strangers unto holy meditation , and self-examination ; whil'st they inordinately pursue the things of the world , or are so tender and delicate , as that they will not undergo the hardship of an heavenly life , either as unto the inward or outward man ; much more when they are vain in their conversation , corrupt in their communication , especially if under the predominant influence of any particular lust , it is vain to think of thriving in spiritual affections . and yet thus it is with all who ordinarily , and in their constant course are thriftless herein . chap. xvii decayes in spiritual affections , with the causes and danger of them . advice unto them who are sensible of the evil of spiritual decays . it must be acknowledged , that there is yet that which is worse than what we have yet insisted on , and more opposite unto the growth of affections in conformity unto heavenly things , which is the proper character of those that are spiritually renewed . and this is their spiritual decay manifesting it self in sensible and visible effects . some there are , yea many , who upon the beginning of a profession of their conversion unto god , have made a great appearance of vigorous , active , spiritual affections ; yea , it is so with most , it may be , all who are really so converted . god takes notice of the love of the youth in his people , of the love of their espousals . in some , this vigiour of spiritual affections is from the real power of grace , exerting its efficacy on their hearts and in their minds . in others , it is from other causes , as for instance , relief from conviction by spiritual illumination , will produce this effect . and this falls out unto their advantage of such persons that generally a change is wrought in their younger dayes . for then their affections in their natural powers are active , and bear great sway in the whole soul. wherefore the change that is made , is most eminent in them , be it what it will. but as men increase in age , and thereon grow up in carnal wisdom , and a great valuation of earthly things , with their care about them and converse in them , they abate and decay in their spiritual affections every day . they will abide in their profession , but have lost their first love. it is a shame and folly unutterable , that it should be so with any who make profession of that religion , wherein there are so many incomparable excellencies to endear and ingage them to it more and more ; but why should we hide what experience makes manifest in the sight of the sun ; and what multitudes proclaim concerning themselves ? wherefore i look upon it as a great evidence , if not absolutely of the sincerity of grace , yet of the life and growth of it , when men as they grow up in age , do grow in an undervaluation of present things , in contempt of the world , in duties of charity and bounty , and decay not in any of them . but i say , it is usual that the entrances of mens profession of religion and conversation unto god , are attended with vigorous active affections towards spiritual things . of them who really and sincerely believed , it is said that on their believing , they rejoyced with joy unspeakable , and full of glory . and of those who only had a work of conviction on them , improved by temporary faith , that they received the word with joy , and did many things gladly . in this state do many abide and thrive , until their affections be wholly transformed into the image and likeness of things above . but with many of all sorts it is not so ; they fall into woful decayes as unto their affections about spiritual things , and consequently in their whole profession and conversation , their moisture becomes as the drought in summer . they have no experience of the life and actings of them in themselves , nor any comfort , or refreshment from them ; they honour not the gospel with any fruits of love , zeal , or delight , nor are useful any way unto others by their example . some of them have had seeming recoveries , and are yet again taken into a lifeless frame : warnings , aflictions , sicknesses , the word have awakened them , but they are fallen again into a dead sleep ; so as that they seem to be trees whose fruit withereth , without fruit , twice dead , plucked up by the roots . some things must be spoken unto this woful condition in general , as that which is directly opposite unto the grace and duty of being spiritually minded ; and contrary unto , and obstructive of the growth of spiritual affections in an assimulation unto heavenly things . and what shall be spoken may be applied unto all the degrees of these decayes , though all of them are not alike dangerous or perillous . first , there may be a time of temptation , wherein a soul may apprehend in it self not only a decay in , but an utter loss of all spiritual affections , when yet it is not so . as believers may apprehend and judge that the lord hath forsaken and forgotten them when he hath not done so , isaiah . , . so they may under their temptations apprehend , that they have forsaken god , when they have not done so : as a man in the night may apprehend he hath lost his way , and be in great distress , when he is in his proper road. for temptation brings darkness and amazement , and leads into mistakes and a false judgement in all things . they find not , it may be , grace working in love , joy , and delight as formerly , nor that activity of heart and mind in holy duties which spiritual affections gave unto them . but yet it may be , the same grace works in godly sorrow , by mourning , humiliation , and self-abasement , no less effectually , nor less acceptably unto god. such as these i seperate from the present consideration . secondly , there may be a decay in affections themselves as unto their actings towards any objects whatever ; at least as unto the outward symptoms and effects of them , and on this ground , their opperations towards spiritual things may be less sensible . so men in their younger days may be more ready to express their sorrow by tears , and their joy by sensible exaltation and motion of their spirits , than in riper years . and this may be so , when there is no decay of grace in the affections as renewed . but ( ) when it is so , it is a burthen unto them in whom it is . they cannot but mourn and have a godly-jealousy over themselves , least the decayes they find , should not be in the outward , but the inward , not in the natural , but the spiritual man. and they will labour that in all duties , and at all times it may be with them , as in dayes of old , although they cannot attain strength in them that vigour of spirit , that life , joy , peace , and comfort which any have had experience of . secondly , there will be in such persons , no decayes in holiness of life , nor as unto diligence in all religious duties . if the decay be really of grace in the affections , it will be accompanied with a proportionable decay in all other things , wherein the life of god is concerned . but if it be only as unto the sensible actings of natural affections , no such decay will ensue . thirdly , grace will in this case more vigorously act it self in the other faculties and powers of the soul , as the judgment and the will in their approbation of , and firm adherence unto spiritual things . but fourthly , when men find , or may find their affections yet quick , active , and intent on other things , as the lawful enjoyments and comforts of this life , it is in vain for them to relieve themselves , that the decayes they find , are in their affections as natural , and not as they ought to be gratious . if we see a man in his old age grow more in love with the things of this world , and less in love with the things of god , it is not through the weakness of nature , but through the strength of sin. on these , and it may be , some other the like occasions , there may be an apprehension of a decay in spiritual affections , when it may not be so , at least not unto the degree that is apprehended . but when it is so really , as it is evidently with many , i had almost said with the most in these dayes , it is a woful frame of heart , and never enough to be lamented . it is that which lies in direct contradiction unto that spiritual-mindedness which is life and peace . it is a consumption of the soul which threatens it with death every day . it belongs not unto my design to treat of it in particular ; yet i cannot let it pass without some remarks upon it , it being an evil almost epidemical among professors , and prevalent in some unto such a degree , as that they seem to be utterly forsaken of all powers of spiritual life . now besides all that folly and sin which we before discovered as the causes of the want of the growth of our affections in spirituality and heavenliness , which in this case of their decay are more abominable , there is a multiplication of evils wherewith this state of heart and mind is accompanied . for first , it is that which of all things , the lord christ is most displeased with in churches or professors . he pitties them in their temptations , he suffers with them in their persecution , he interceeds for them on their surprizal but threatens them under their spiritual decayes rev. . , . chap. . . this he cannot bear with , as that which both reflects dishonour upon himself , and which he knows to be ruinous unto those in whom it is . he will longer bear with them who are utterly dead , than with those who abide under these decayes , rev. . , . this is the only case wherein he threatens to reject and cast off a professing church , to take away his candlestick from it , unless it be that of false worship and idolatry . he that spake thus unto the churches of old , speaks now the same unto us ; for he lives for ever , and is alwayes the same , and his word is living and unchangeable . there is not one of us who are under this frame , but the lord christ by his word and spirit testifyeth his displeasure against us ; and if he be against us , who shall plead for us . consider what he says in this case , revel . . . chapter . . o who can stand before these dreadful intimations of his displeasure ! the lord help us to mind it , least he in whom we profess to place our only trust , be in our tryal found our greatest enemy . take heed of such sins as christ himself our only advocate hath put a mark upon , as those which he will not save us in . secondly , it is that wherewith above all things the holy spirit is grieved . his work it is to give grace an encrease and progress in our souls . he begins it , and he carries it on . and there can be no greater grief unto a wise and gratious worker , than to have his work decay and go backward under his hand . this is the occasion of those complaints of god which we find in the scripture , of the unprofitableness and backsliding of men after the use of means and remedies for their fruitfulness and cure. what , saith he , could i have done more for my vineyard than i have done ? why then , when i looked for grapes , did it bring forth wild grapes . can any thing be apprehended to be such a just matter of grief and complaint unto the holy spirit , to see and find those whom he had once raised up unto holy and heavenly affections , so as that their delights were in , and their thoughts much upon the things that are above , to become earthly or sensual , to have no sensible actings of any of his graces in them which is the state of them who are under the power of spiritual decayes . and this is the only cause wherein god speaks unto men in the way of complaint and expostulation ; and useth all sorts of arguments to convince them of their folly herein . when a wise , tender , and careful parent , hath been diligent in the use of all means for the education of his child , and he for some time hath given good hopes of himself , finds him to slacken in his diligence , to be careless in his calling , to delight in evil company , how solicitous is his heart about him , how much is he grieved , and affected with his miscarriage . the heart of the spirit of god is infinitely more tender towards us , than that of the most affectionate parent can be towards an only child . and when he with cost and care hath nourished , and brought us up unto some growth and progress in spiritual affections , wherein all his concerns in us do lye , for us to grow cold , dul , earthly-minded , to cleave unto the pleasures , or lusts of this world , how is he grieved , how is he provoked . it may be this consideration of grieving the holy spirit , is of no great weight with some ; they should have little concernment herein , if they could well free themselves in other respects ; but let such persons know , it is impossible for them to give a greater evidence of a profligate hardness in sin. thirdly , this is that which in an especial manner provoketh the judgements of god against any church , as was intimated before when in the order of profession and worship , any church hath a name to live , but as to the power of grace acting in the affections , is dead : when it is not so cold as to forsake the external institutions of worship , nor so hot as to enliven their duties with spiritual affections , the lord christ will not long bear with them ; yea , judgement , will suddenly break out towards such an house of god. fourthly , it is absolutely inconsistent with all comfortable assurance of the love of god. whatever persons under the power of such a frame , pretend unto of that kind , it is sinful security , not gracious assurance or peace . and constantly as professors grow cold and decay in their spiritual affections , stupidity of conscience , and security of mind do grow also u●on them . it is so , i say , unless they are sometimes surprised or overtaken with some greater sin , which reflects severely on their consciences , and casts them for a time under troubles and distresses . but that peace with god , and a comfortable assurance of salvation , should be consistent with an habitual decay in grace , especially in those graces which should act themselves in our affections , is contrary to the whole tenour and testimony of the scripture ; and the supposition of it would be the bane and poyson of religion . i do not say that our assurance and peace with god , do arise wholly from the actings of grace in us ; there are other causes of them , whereinto they are principally resolved : but this i say , under an habitual declension , or decay of grace in the spirituality of our affections , no man can keep or maintain a gracious sense of the love of god , or of peace with him . and therefore there is no duty more severely to be pressed on all at this day , than a diligent examination and trial of the grounds of their peace ; least it should be with any of them as it was with luodicen , who was satisfyed in her good state and condition , when it was most miserable , and almost desperate . yea , i must say , that it is impossible that many professors , whom we see and converse withal , should have any solid peace with god. do men gather figs from thorns , or grapes from thistles ? it is a fruit that will not grow on a vain , earthly , selfish frame of mind and conversation . and therefore such persons whatever they pretend , are either asleep in a sinful security , or live on most uncertain hopes , which probably may deceive them . nothing can be so ruinous unto our profession as once to suppose it is an easy matter , a thing of course , to maintain our peace with god. god forbid but that our utmost diligence , and continued endeavours to thrive in every grace should be required thereunto . the whole beauty and glory of our religion depends hereon . to be spiritually-minded is life and peace . . such a decay as that described , is a dangerous symtom of an evil state and condition , and that those in whom it is , will at last be found to be but hypocrites . i know such persons will , or may have pretended evidences unto the contrary , and that they are well enough satisfyed of , and with their own sincerity in many things ; so as that it is impossible to fix upon the the sense and conviction of being but hypocrites . but this apprehension ariseth from a false notion of hypocrisy . no man they suppose is an hypocrite , but he that generally , or universally pretends himself in religion to be what he is not , and what he knows himself not to be , or at least , might easily do so . and it is true , that this is the broadest notion of pharisaical hypocrisy . but take an hypoerite for him , who under light , profession , gifts , duties , doth habitually and willingly fail in any point of sincerity , he is no less a perishing hypocrite than the former , and it may alter the case with them . i do not say that every one in whom there is this prevalent decay in spiritual affections , is an hypocrite ; god forbid : i only say that where it continues without remedy , it is such a symtome of hypocrisy , as that he who is wise , and hath a care of his soul , will not rest until he hath searched it unto the bottom . for it seemes as if it were thus with such persons ▪ they have had a false or imperfect work in that conversion unto god which they have professed . conviction of sin , communication of spiritual light and gifts , alteration upon the affections , change of socicty and conversation , have made it up . now it is the nature of such a work greatly to flourish for a season , in all the principal parts and duties of profession . but it is in its nature also gradually to decay , until it be quite withered away . in some it is lost by the power of some vigorous temptations , and particular lusts indulged unto , ending in worldliness and sensuality ; but in the most it decayes gradually , until it hath lost all its savour and sap , see joh. . . wherefore , whil'st men find this decay in themselves , unless they are fallen under the power of a destructive security , unless thay are hardned through be deceitfulness of sin , they cannot but think it their duty to examine how things stand with them , whether they ever effectually closed with christ , and had the faith of gods elect , which works by love ; seeing it is with them , as though they had only a work of another nature . for a saving work in its own nature , and in the diligent use of means , thrives , and groweth , as the whole scripture testifyeth : but it is this false and imperfect working , that hath no root , and is thus subject to withering . sixthly , persons in such an estate are apt to deceive themselves with false hopes and notions , whereby the deceitfulness of sin doth put forth its power , to harden them unto their ruine . two ways there are whereby this pernitious effect is produced . the one by the prevalency of a particular lust or sin , the other by a neglect of spiritual duties , and a vain conversation in the world , under which the soul pines away and consumes . as unto the first of these , there are three false notions , whereby the deceitfulness of sin , deludes the souls of men. the first is , that it is that one sin alone wherein they would be indulged . let them be spared in this one thing , and in all other they will be exact enough . this is the composition that naaman would have made in the matters of religion , kings . . and it is that which many trust unto . hence it hath by the event been made to appear , that some persons have lived long in the practice of some gross sins , and yet all the while used a semblance of great diligence in other duties of religion . this is a false notion whereby poor sinners delude their own souls . for suppose it possible that a man should give himself up unto any lust , or be under the power of it , and yet be observant of all other duties , yet this would give him no relief as unto the eternal condition of his soul. the rule is peremptory unto this purpose , jam. . , . one sin willingly lived in , is as able to destroy a mans soul , as a thousand . besides , it is practically false . there is no man that lives in any one known sin , but he really lives in more , though that only bears the chiefest sway. with some such persons , these sins appear unto others , who observe their frame and spirit , though they appear not to themselves ; in some they are manifest in themselves , although they are hidden from others , tim. . . but let no man relieve himself with thoughts that it is but one sin , whil'st that one sin keeps him in a constant neglect of god. hence , secondly , they deceive themselves hereby , for they judge that although they cannot as yet shake off their sin , yet they will continue still to love god , and abound in the duties of his worship . they will not become haters of god and his wayes , and persecutors for all the world , and therefore hope that notwithstanding this one zoar , this lesser sin , which their constitution and their circumstances ingage them in , that it may be well with them at the last . this also is a false notion , a meer instrument in the hand of sin to act its deceit by . for no man that willingly liveth in any sin , can love god at all , as is evident in that rule , joh. . . it is but a false pretence of love to god , that any man hath , who liveth in any known sin. where god is not loved above all , he is not loved at all : and he is not so where men will not part with one cursed lust for his sake . let not your light deceive you , nor your gifts , nor your duties , nor your profession ; if you live in sin , you love not god. thirdly , they determine that at such or such a season on time , after such satisfaction given unto their lusts or pleasures , they will utterly give over , so as that iniquity shall not be their ruine . but this is a false notion also , an effectual instrument of the deceitfulness of sin. he that will not now give over , who will not imediately upon the discovery of the prevalency of any sin , and warning about it , endeavour sincerely and constantly its relinquishment , say what he will , and pretend what he will , he never intends to give over ; nor is it probable in an ordinary way , that ever he will do so . when mens decays are from the prevalency of particular sins , by these and the like false notions do they harden themselves unto ruine . for those who are pining away under hectical consumption , a general decay of the vital spirits of religion , they have also false notions , whereby they deceive themselves . as first , that although they have some cause to mistrust themselves , yet indeed their condition is not so bad as some may apprehend it , or as they are warned it is . and this ariseth from hence , that they have not as yet been overtaken with any enormous sin , which hath filled their consciences with terror and disquietment . but this is a false notion also ; for every decay is dangerous , especially , such as the mind is ready to plead for , and to countenance it self in . secondly , they are prone to suppose that this decay doth not arise from themselves , and the evil of their own hearts ; but from their circumstances , business , present occasion , and state of life , which when they are freed from , they will at least return unto their former love , and delight in spiritual things . but this is a false notion also , by vertue of that rule , heb. . . let mens circumstances and occasions of life be what they will , all their departures from god , are from an evil heart of unbelief . thirdly , they judge it no hard matter to retrive themselves out of this state , but that which they can easily do , when there is an absolute necessity of it . but this is a false notion also . recovery from backsliding is the hardest task in christian religion , and which few make either comfortable , or honourable work of . in this state , i say , men are apt by such false reasonings to deceive themselves unto their eternal ruine ; which makes the consideration of it the more necessary . wherefore , i say , lastly upon the whole , that who so find themselves under the power of this wretched frame , who are sensible in themselves , or at least make it evident unto others , that they are under a decay in their spiritual condition ; if they rest in that state , without groaning , labouring , endeavouring for deliverance from it , they can have no well grounded hopes in themselves of life and immortality ; yea , they are in those paths which go down unto the chambers of death . i cannot let this pass without something of advice unto them who find themselves under such decayes , are sensible of them , and would be delivered from them , and i shall give it in a few words . first , remember former things , call to mind how it was with you in the spring and vigour of your affections , and compare your present state , enjoyment , peace and quiet with what they were then . this will be a great principle of return to god , hos. . . and to put a little weight upon it , we may consider . first , god himself makes it on his part a ground and reason of his return unto us , in a way of mercy , and of the continuance of his love , jer. . . even when a people are under manifold decays , whil'st yet they are within the bounds of gods covenant and mercy , he will remember their first love with the fruits and actings of it in tryals and temptations , which moves his compassion towards them . and the way to have god thus remember it , is for us to remember with delight and longing of soul that it were with us as in those dayes of old , when we had the love of espousals for god in christ , jeremiah . , , . secondly , it is the way whereby the saints of old have refreshed and encouraged themselves under their greatest despondencies . so doth the psalmist in many places , as for instance , psal. . . o my god , my soul is cast down within me : therefore will i remember thee from the land of jordan , and of the hermonites , from the hill missar . david in the time of his persecution by saul , when he wandred up and down in deserts , wildernesses , and solitudes , had under his fears , distresses , and exercise , great , holy , spiritual communion with god , as many of his psalms composed on such occasions do testify . and the greater his distresses were , the more fervent were his affections in all his adresses unto god. and he was never in greater than when he escaped out of the cave at adullam , and went thence unto mizpheh of moab , to get shelter for his parents , sam. . . then was he in the land of the hermonites , the hill hermon , being the boundary eastward of the israelites possession next to moab , deut. . , . there no doubt david had a blessed exercise of his faith , and of all his affections towards god , wherein his soul found great refreshment . being now in great distress and disconsolation of spirit , among other things under a sense that god had forgotten him , vers . . he calls to mind the blessed experience he had of communion with god in the land of the hermonites , wherein he now found support and refreshment . so at other times , he called to remembrance the dayes of old , and in them his song in the night , or the sweet refreshment he had in spiritual converse with god in former times . i have known one in the depth of distress and darkness of mind , who going through temptation to destroy himself , was re●●eved and delivered in the instant of ruine , by a sudden remembrance that at such a time , and in such a place , he had prayed fervently with the ingagement of all his affections unto god. wherefore you that are sensible of these decayes , or ought so to be , take the advice of our saviour , remember whence you are fallen ; call to mind the former days ; consider if it were not better with you than now ; when in your lying down , and your rising up , you had many thoughts of god , and of the things of god , and they were sweet and pretious unto your souls ? when you rejoyced at the remembrance of his holiness ? when you had zeal for his glory , delight in his worship , and were glad when they said , let us go to the house of god together ? when you poured forth your soules with freedom , and enlarged affections before him , and were sensible of the visits and refreshments of his love ? remember what peace , what tranquility of mind , what joy you had whil'st it was so with you . and consider what you have gotten since you have forsaken god , in any measure or degree . dare to deal plainly with your selves . is not all wherein you have now to do with god , either form , custom , and selfishness , or attended with trouble , disquietment , and fears ? do you truely know , either how to live , or how to die ? are you not sometimes a terrour unto yourselves ? it must be so , unless you are hardened through the deceitfulness of sin. what have all your lovers done for you , that you have entertained in the room of god in christ , and spiritual things ? speak plainly , have they not defiled you , wounded you , weakened you , and brought you into that condition , that you know not what you are , nor to whom ye do belong ? what are your thoughts when you are most awake , when you are most your selves ? do you not sometimes part within your selves , and say , o that it were with us as in former dayes . and it you can be no way affected with the remembrance of former things ; then one of these two great evils , you are certainly under . for either , ( ) you never had a true and real work on your souls , whatever you professed ; and so never had true and real communion with god in any duties . you had only a temporary work , which excited your affections for a season , which now it is worn off , leaves no sweet remembrance of it self upon your minds . had your faith and love been sincere in what you did , it were impossible but that the remembrance of their actings in some especial instances , should be sweet and refreshing unto you . or else , ( ) you are hardened through the deceitfulness of sin , and there is no way left to give a sense or impression of spiritual things upon your minds . you have truely nothing left in religion , but the fear of hell , and trouble of duties . i speak not to such at present . as unto those unto whom this frame is a burden ; there is no more effectual means to stir them unto endeavours for deliverance , than a continual remembrance of former things , and experiences they have had of holy entercourse and communion with god. this will revive , quicken , and strengthen the things that are ready to dye , and beget a self-abhorrency in them , in consideration of that woful frame and temper of mind , which by their sins and negligence they have brought themselves into . dly . consider that as there are many things dreadfully pronounced in the scripture against backsliding and backsliders in heart , as it is with you , yet also there are especial calls and promises given and proposed unto those in your condition . and know assuredly , that upon your compliance or non-compliance with them , depends your everlasting blessedness or woe . consider both call and promise in that word of gods grace , jer. . , , . go and proclaim these words towards the north , and say , return thou backsliding israel , saith the lord , and i will not cause mine anger to fall upon you : for i am merciful , faith the lord , and i will not keep anger for ever . only acknowledge thine iniquity that thou hast transgressed against the lord thy god , and hast scattered thy wayes to the strangers under every green tree , and ye have not obeyed my voice , saith the lord. turn , o backsliding children , saith the lord , for i am married unto you : and i will take you one of a city , and two of a family , and i will bring you to zion . add thereunto this blessed promise , hos. . . i will heal their backsliding , i will love them freely : for mine anger is turned away from them . if you design to live and not die , it must be by yielding obedience unto this call , and pleading this promise before god , mixing it with faith. your return must be by the word , isai. . , . here lies your great encouragement and direction , herein lyeth your only relief . as you value your souls , defer not the duty you are called unto one moment . you know not how soon you may be without the reach of calls and promises . and he that can hear them without stirring up himself in sincerity to comply with them , hath made already a great progress towards that length . ( ) as unto those who on these and the like considerations , do not only desire , but will endeavour also to retrieve themselves from this condition , i shall give no advice at present but this ; be in good earnest . as the prophet speaks in another case ; if you will return , return and come , make through work of it . you must do so at one time or another or you will perish . why not now ? why is not this the best season ? who knows but it may be the only time you will have for it ? it were easy to multiply all sorts of arguments unto this purpose . trifling endeavours , occasional resolutions and attempts like the early cloud , and morning dew , shifting with warnings and convictions , by renewed duties until their impressions are worn out , will ruine your souls . unless there be universal diligence and permanency in your endeavours , you are undone . then shall ye know the lord , if you follow on to know him . but now to return . these things i say , through our sloth , negligence , and sin may befal us , as unto our spiritually renewed affections . their progress in conformity unto spiritual and heavenly things , may be slow , imperceptible , yea , totally obstructed for a season ; and not only so , but they may fall under decays , and the soul therein be guilty of backsliding from god. but this is that which they are capacitated for by their renovation ; this is that whereby the grace wherewith they are renewed doth lead unto ; this is that which in the diligent use of means , they will grow up unto , whereon our comfort and peace do depend ; namely , an holy assimulation unto those spiritual and heavenly things which they are set and fixed on , wherein they are renewed and made more spiritual and heavenly every day . chap. xviii . it remains only as unto this head now spoken unto , that we briefly consider what is the state of spiritual affections thus daily exercised and improved . and this we shall do by shewing , ( ) what is their pattern . ( ) what is their rule . ( ) what is their measure , or whereunto they may attain . first , the pattern which we ought continually to bear in our eyes , whereunto our affections ought to be conformed is jesus christ , and the affections of his holy soul. the mind is the seat of all our affections ; and this is that we ought continually to design and endeavour , namely , that the same mind be in us , that was in christ jesus , phil. . . to have our minds so affected with spiritual things , as was the mind of christ , is the principal part of our duty and grace . nor do i think that any man can attain any considerable degree in spiritual mindedness , who is not much in the contemplation of the same mind in christ , cor. . . to this purpose ought we to furnish our minds with instances of the holy affections that were in christ , and their blessed exercise on all occasions . the scripture makes a full representation of them unto us , and we ought to be conversant in our meditations on them . what glorious things are spoken of his love to god , and his delight in him , whence also he delighted to do his will , and his law was in the midst of his bowels ; psal. . seated in the throne of his affections . what pitty and compassion had he for the souls of men , yea for whole humane kind , in all their sufferings , pains , and distresses ? how were all his affections alwayes in perfection of order under the conduct of the spirit of his mind ? thence was his self-denial , his contempt of the world , his readiness for the cross , to do or suffer according to the will of god. if this pattern be continually before us , it will put forth a transforming efficacy , to change us into the same image . when we find our minds liable unto any disorders , cleaving inordinately unto the things of this world , moved with intemperate passions , vain and frothy in conversation , darkened , or disturbed by the fumes of distempered lusts , let us call things to an account , and ask of our selves , whether this be the frame of mind that was in christ jesus ; this therefore is an evidence that our affections are spiritually renewed , and that they have received some progress in an assimulation unto heavenly things ; namely , when the soul is delighted in making christ their pattern in all things . secondly , the rule of our affections in their utmost spiritual improvement is the scripture . and two things are respected in them . ( ) their internal actings . ( ) their exercise in outward wayes and means whereby they are expressed . of them both the scripture is the entire rule . and with respect unto the former , it gives us one general law or rule that is comprehensive of all others ; namely , that we love the lord our god with all our hearts , souls , minds and strength . the actings of all our affections towards god in the utmost degree of perfection is required of us ; that in all instances we prefer and value him above all things ; that we inseperably cleave unto him , and do nothing whatever at any time , that is not influenced and directed by the love of god. this perfection , as we shall see immediately , is not attainable absolutely in this life ; but it is proposed unto us as that which the excellency of gods nature requires , and which the faculties & powers of our nature were creared for , and which we ought in all things to design and aim at . but the indispensible obligation of this rule is , that we should alwayes be in a sincere endeavour to cleave unto god continually in all things , to prefer him above all , and delight in him as our chiefest good. when this frame and disposition is habitually fixed in our minds , it will declare and act it self in all instances of duties on all occasions of tryal , when other things put in for a predominant interest in our affections , as they do every day . and if it be not so with us , we shall be at a continual loss in all our wayes . this is that which makes us lifeless and heartless in duties , careless in temptations or occasions of them , forgetful of god , when it is impossible we should be preserved from sin without a due remembrance of his holiness . in brief , the want of a predominant love unto god , kept in continual exercise , is the spring of all that unprofitable profession of religion that the world is filled withal . secondly , there are outward wayes and duties whereby our spiritual affections are expressed . the rule of them also is the scripture . the way marked out therein , is the onely channel wherein the stream of our spiritual affections doth take its course unto god. the graces required therein , are to act themselves by : the duties it prescribes , ar● those which they stir up and enliven ; the religious worship it appoints is that wherein they have their exercise . where this rule hath been neglected , mens religious affections have grown irregular , yea wild and ungovernable . all the superstitions that the world is fil'd withal , owe their original principally unto mens affections set at loose from the rule of the word there is nothing so fond , absurd , and foolish , but they have imbondaged the ●ouls of men unto , nothing so horrid and difficult but they have ingaged them in . and having once taken unto themselves this liberty , the corrupt minds of men are a thousand times more satisfyed , than in the regular exercise of them according to the word of god. hence they will rejoyce in such penances as are not without their austeritys ; in such outward duties of devotion , as are troublesome and chargeable ; in every thing that hath a shew of wisdom in will-worship , and humility , and neglect of the body . hence will all their affections be more sensibly moved by images and pictures , and a melting devotion be stirred up in them , than by all the motives and incentives which god proposeth unto them to draw their affections unto himself . nothing is more extravagant than the affections of men , tinctured with some devotion , if they forsake the rule of the scripture . thirdly , there is considerable concerning them , the measure of their attainments , or what through due exercise and holy diligence they may be raised unto . now this is not absolute perfection . not as though i had already attain'd , or were already perfect , but i follow after , as the apostle speaks , phil. . . but there is that attainable , which those who pretend highly unto perfection , seem to be strangers unto . and the state of our affections under a due exercise on heavenly things , and in their assimulation unto them , may be fixed in these three things . ( ) an habitual suitableness unto spiritual things , upon the proposal of them . the wayes whereby spiritual things are proposed unto our minds are various . they are so directly in all ordinances of divine worship ; they are so indirectly and in just consequence , by all the especial providences wherein we are concern'd , by our own thoughts and stated meditations ; they are so by the motions of the holy spirit , when he causeth us to hear a ●ord behind us saying , this is the way , walk in it ; by holy converse with others ; by all sorts of occurrences . and as the ways of their proposal are various , so the times and seasons wherein a representation of them is made unto us , are comprehensive of all , at least are not exclusive of any times and seasons of our lives . be the way of their proposal what it will , and when ever be the season of it , if our affections are duely improved by spiritual exercises , they are suited unto them , and will be ready to give them entertainment . hence , or for want hereof on the other hand are ●ergiversations and shiftings in duties , proneness to comply with diversion , all to keep off the mind from closing with , and receiving of those spiritual things which it is not suited unto . wherefore as unto the solemn way of proposing spiritual things unto our minds which is in and by the ordinances of divine worship , when men have a prevalent loathness to ingage in them , or when they are satisfyed with an outward attendance on them , but not enabled unto a vigorous stirring up of the inward man unto an holy affectionate converse with spiritual and heavenly things , it is because they are carnal . when men can receive the fiery darts of satan in his temptations into their bosoms , and suffer them to abide there , yea , foster and cherish them in thoughts of the lusts that they kindle , but quickly quench the motions of the spirit , stirring them up unto the embracing of heavenly things ; they are carnal , and carnally-minded . when providences of concernment in afflictions , trials , deliverances , do not ingage the mind into thoughts of spiritual things , and excite the affections unto the entertainment of them , men are carnal and earthly , when every lust , corruption , or passion , as anger , envy , displeasure at this or that person or thing , can divert the mind from compliance with the proposal of spiritual things that is made unto it , we are carnal . it is otherwise when our affections are conformed unto things spiritual and heavenly . upon every proposal of this the mind finds a suitableness unto it self , like that which a well disposed appetite finds unto savoury meat . as the full soul loaths the hony-comb , so a mind under the power of carnal affections , hath an aversation unto all spiritual sweetness . but spiritualized affections desire them , have an appetite unto them , readily receive them on all occasions , as those which are natural unto them , as milk is unto new-born babes . ( ) affections so disposed constantly , find a gust , a pleasant tast , a relish in spiritual things . they do in them tast that the lord is gracious , pet. . . to tast of gods goodness , is to have an experience of a savoury relish and sweetness , in converse and communion with him . and persons whose affections are thus renewed , and thus improved do tast a sweet savour in all spiritual things some of them , as a sense of the love of christ , are sometimes as it were too hard for them , and overpower them , untill they are sick of love , and do rejoyce with joy unspeakable and full of glory . neither is there any of them however condited with afflictions or mortifications , but it is sweet unto them , prov. . . every thing that is wholsome food , that is good nourishment , though it be but bitter herbs , is sweet to him that is hungry and when by our affections we have raised up in us a spiritual appetite unto heavenly things , however any of them in their own nature , or in their dispensation may be bitter to flesh and blood , as are all the doctrines of the cross , they are all sweet unto us , and we can tast how gracious the lord is in them . when the soul is filled with earthly things , the love of this world , or when the appetite is lost by spiritual sickness , or vitiated and corrupted by any prevalent sin , heavenly things are unsavoury and sapless , or as job speaks , like the white of an egg wherein there is no tast . there may be in the dispensation of the word a tast or pleasing relish given unto the fancy ; there may be so unto the notional understanding , when the affections find no complacency in the things themselves . but unto them who are spiritually minded unto the degree intended , they are all sweet , savoury , pleasant ; the affections tast them immediately , as the palate doth meat . ( ) they are a just repository of all graces , and therein the treasury of the soul. there are graces of the spirit whose formal direct residence is in the understanding and the will , as faith it self . and therein are all other graces radically comprized , they grow from the root . howbeit the most of them have their principal residence in the affections . in them are they preserved secure and ready for exercise on all occasions . and when they are duely spiritual , there is nothing that tends to their growth or improvement , to their cherishing or quickening , which they stand in need of continually , and which god hath made provision for in his word , but they reaedily receive it , lay it up , keep and preserve it . hereby they come to be filled with grace , with all graces ; for there is room in them for all the graces of the spirit to inhabit ; and do readily comply with the light and direction of faith unto their exercise . when faith discerns and determines that there is any thing to be done or suffered in a way of duty unto the glory of god , the affections thus disposed , do not shut up or stifle the graces that are in them , but chcarefully offer them unto their proper exercise . there are some of those things , which our affections conformed unto heavenly things , will attain unto . and thus it is with affections spiritually renewed , by being fixed on things spiritual and heavenly , they are more and more conformed unto them , made like them , and become more spiritual and heavenly themselves . it is not thus with them whose affections have only an occasional change wrought upon them by the meanes before described , but are not spiritually renewed . yea , on the contrary , such persons do design to debate spiritual things , to bring down heavenly things into a conformity with their affections , which however changed , are not spiritual , but carnal . to evince this , we may observe . ( ) these affections are under the light and conduct of such notions in the mind and understanding , as do not give a clear distinct representation of them in their own nature unto them . for where they are not themselves spiritually renewed , there the mind it self is carnal and unrenewed . and such a mind discerneth not the things of god , nor can do so , because they are spiritually discerned . they cannot be discerned aright in their own beauty and glory , but in and by a spiritual saving light which the mind is devoid of . and where they are not thus represented , the affections cannot receive , or cleave unto them as they ought , nor will ever be conformed unto them . ( ) those notions in such persons are oft-times variously influenced and corrupted by fancy and imagination . they are meerly puffed up in their fleshly minds ; that is , they are filled with vain , foolish , proud imaginations about spiritual things , as the apostle declares , col. . , . and the work of fancy in a fleshly mind , is to raise up such images of spiritual things as may render them suitable unto natural unrenewed affections . ( ) this in the progress of it produceth superstition , false worship , and idolatry . for they are all of them an attempt to represent spiritual things in a way suited unto carnal unrenewed affections ; hence men suppose themselves to be excited by them unto love , joy ▪ fear , delight , in the things themselves , when they all respect that false representation of them , whereby they are suited unto them as carnal . these have been the spring of all false worship and idolatry in the christian world. first , the mind and affections have been changed and tinctured with devotion by some of the meanes we have before insisted on . herein they will one way or other be exercised about spiritual things , and are ready to receive impressions from any thing that superstition can impose upon them . secondly , they are by errour and false information , set at liberty from the onely rule of their actings and exercise , that is the word of god. men satisfyed themselves , that so their affections were ingaged about things spiritual and heavenly , it was no matter at all , whether the way of their exercise was directed by the scripture or no. having thus lost their guide and their way every ig●u fatuus , every wandring meteor , allures them to follow its conduct into foolish superstitions . nothing almost is so ridiculous , nothing so horrid and difficult , that they will not embrace under the notion of things spiritual and heavenly . thirdly , the carnal minds of men , having no proper distinct apprehensions and notions of spiritual things in their own nature , do endeavour to present them under such ●otions and images as may suit them unto their carnal unrenewed affections . for it is implanted a most indel●bly upon them , that the end of all knowledge of spiritual things is to propose them unto the embraces of the affections . it were easy to manifest that from these three corrupt springs , arose that flood of idolatry and false-worship which spread it self over the church of rome , and with whose machinations the minds of men are yet too much replenished . fourthly , where it is not thus , yet carnal affections do variously debase spiritual things , to bring them into a conformity with themselves . and this may proceed so far , until men think wickedly , that god is altogether like unto them . but i shall not insist on these things any farther . lastly , where affections are spiritually renewed , the person o● christ is the center of them , but where they are changed only , they tend unto an end in self . where the new man as ●ut on , christ is all in all , col. . , . he is the spring , by his spirit , that gives them life , light , and being ; and he is the ocean that receives all their s●●eg●●● . god , even the father presents not himself in his beauty and amiableness as the object of our affections , but as he is in christ , acting his love in him , joh. . , . and as unto all other spiritual things , renewed affections cleave unto them , according as they derive from christ , and lead unto him ; for he is unto them all and in all . it is he whom the souls of his saints do love for himself , for his own sake , and all other things of religion in and for him . the air is pleasant and useful , that without which we cannot live or breath . but if the sun did not enlighten it , and warm it with its beams , if it were alwayes one perpetual night , and cold , what refreshment could be received by it ? christ is the sun of righteousness , and if his beams do not quicken , animate and enlighten the best , the most necessary duties of religion , nothing desirable would remain in them . this is the most certain character of affections spiritually renewed . they can rest in nothing but in christ : they fix on nothing but what is amiable by a participation of his beauty , and in whatever he is , therein do they find complacency . it is otherwise with them whose affections may be changed , but are not renewed . that truth is , and it may be made good by all sorts of instances , that christ in the mystery of his person , and in the glory of his mediation , are the only things that they dislike in religion . false representations of him by images and pictures they may embrace , and delight in false notions of his present glory ; greatness and power , may affect them ; a worship of their own devising they may give unto him , and please themselves in it . corrupt opinions concerning his office and grace , may possess their minds , and they may contend for them ▪ but those who are not spiritually renewed , cannot love the lord jesus christ in sincerity : yea , they have an inward secret aversation from the mystery of his person and his grace . it is self which all their affections center in , the wayes whereof are too long here to be declared . this is the first thing that is required to render our affections in such a state and condition , as that from and by them we may be spiritually-minded , namely , that they themselves are spiritually and savingly renewed . the things that remain will admit of a speedy dispatch as i suppose . chap. xix . the second thing required that we may be spiritually minded , as unto the interest of our affections therein , is the object of them about which they are conversant , and whereunto they do adhere . what this is materially , or what are the spiritual things which our affections are to be set upon , hath been declared already under the consideration of the object of our thoughts and meditations , for they are the same . yea , as hath been intimated , the fixing of our affections upon them , is the spring and cause of our thoughts about them . but that which we shall now enquire into , is the true notion and consideration of spiritual and heavenly things , which renders them the formal proper object of spiritual affections , and is the reason of their adherance unto them . for as was intimated before , men may have false notions of spiritual things , under which they may like them and embrace them with unrenewed affections . wherefore we shall enquire into some of those considerations of heavenly things , under which affections spiritually renewed do satisfactorily cleave unto them with delight and complacency . ( . ) and the first is , that as they comprehend god in christ , and all other things , as deriving from him , and tending unto him , they have an infinite beauty , goodness , and amiableness in them , which are powerfully attractive of spiritual affections , and which alone are able to fill to them , to satisfy them , to give them rest and acquiescency . love is the most ruling and prevalent affection in the whole soul ▪ but it cannot be fixed on any object , without an apprehension true or false , of an amiableness and desirableness in it from a suitable goodness unto all its desires . and our fear so far as it is spiritual , hath divine goodness for its object , hos. . . unless this be that which draws our hearts unto god , and the things of god , in all pretence of love unto him , men do but frame idols to themselves according to their own understanding , as the prophet speaks , hos. . . wherefore that our affections may cleave unto spiritual things in a due manner three things are required . ( ) that we apprehend , and do find a goodness , a beauty , and thence an amiableness , and desirableness in them ▪ ●●ech . ● . . many pretend to love god and spiritual things , but they know not why . why they love other things they know well enough but why they love god they cannot tell . many are afraid of him , & suppose they ought to love him , and therefore pretend so to do though indeed they know they do not , they do but flatter him with their lips when their hearts are far from him . some are much affected with the benefits and mercies they receive from him , and suppose that they love him on that account . but this love is no other but what the devil falsely charged job withal , chap. . , , , . some have delight in the outward modes and rites of divine worship , wherewith they satisfy themselves that they love god and spiritual things , when they only please their own imaginations and carnal minds . many have a traditional apprehension that they ought to love god , they know no reason why they should not , they know it will be ill for them if they do not , and these take it for granted that they do . how few are there , who have that spiritual discerning and apprehension of the divine excellencies , that view of the excellency of the goodness and love of god in christ , as thereby alone to be drawn after him , and to delight in him , yet is this the ground of all sincere real love unto god. two things are required that we may apprehend an amiable goodness in any thing , and cleave unto it with sincere affection . first , a real worth or excellency in it self . secondly , a suitableness therein unto our condition , state , and desires after rest and blessedness . the first of these is in god , from what he is in himself ; the latter is from what he is unto us in christ ; from both he is the only suitable object unto our affections . under this apprehension do we love god for himself , or for his own sake ; not exclusively unto our advantage therein . for a desire of union and enjoyment , which is our only advantage , is inseparable from this love. it may be some cannot say that a distinct apprehension of these things , was the first foundation and cause of their love to god ; yet are they satisfyed that they do love him in sincerity with all their souls . and i say , it may be so . god sometimes calls the skirt of his own love , over the heart of a poor sinner , and efficaciously draws it unto himself , without a distinct apprehension of these things by a meere sense of the love it hath received . so elijah passed by elisha , and cast his mantle upon him as a transient act. but there was such a communication of virtue thereby , that he ran after him , and would not be deferred , though elijah said , go back again , for what have i done unto thee , kings . , . when god hath so cast his love on any soul , it follows after him with all its affections . and whereas god may seem at some times to say , go back again , for what have i done unto thee ; its answer is , lord , whether shall i go , i cannot leave thee , my heart is given up unto thee , and shall never be taken from thee . but i say unto such and to all others , that if we would have refreshing evidences of our love unto god , that it is sincere , if we would have it thrive and flourish , befervent and constant , we are to exercise our selves unto the contemplation of the divine goodness , and the suitableness of it unto our souls in and by jesus christ. nor can we cleave unto any spiritual things whatever , with sincere affections , but under these notions of it . first , that it hath a real worth or excellency in it self . secondly , that it is suitable and desirable unto us . and it is to be bewailed to see how many walk at random in profession , that know neither what they do , nor where they go . secondly , as we must see a goodness and probableness in spiritual things absolutely , so as that we may fix our affections on them in a due manner , so we must see it comparatively with respect unto all other things , which gives them a preference in our affections before and above them all . the tryal of love lyes in the prevailing degree ; on more or less . if we love other things , father , mother , houses , lands , possessions more than christ , we do not love him at all . nor is there any equality allowed in this matter , that we may equally love temporal and spiritual things . if we love not christ more than all those things , we love him not at all . wherefore that our affections may cleave unto them in a due manner , we must see an excellency in things spiritual and heavenly , rendring them more desirable than all other things whatever . with what loving countenances do men look upon their temporal enjoyments ; with what tenacious embraces do they cleave unto them ? they see that in them which is amiable , which is desirable and suitable unto their affections . let them pretend what they please , if they see not a greater goodness , that which is more amiable , more desirable in spiritual things , they love them not in a due manner ; it is temporal things that hath the rule of their affections . our psalmist preferrs jerusalem before his chiefest joy , psal. . . another affirms that the law of gods mouth was better to him than thousands of gold and silver , psal. . . more to be desired are the statutes of the lord than gold , yea , than much fine gold , sweeter also than honey , or the honey-comb , psal. . . for wisdom is better than rubies , and all things that may be desired are not to be compared unto it , prov. . . this is the only stable foundation of all divine affections . a spiritual view and judgement of a goodness , an excellency in them , incomparably above whatever is in the most desirable things of this world are required thereunto . and if the affections of many pretending highly to them , should come to be weighed in this ballance , i fear they would be found light and wanting . however it is the duty of them who would not be deceived in this matter , which is of eternal importance , to examine what is that goodness and excellency which is in spiritual things , which they desire in them , upon the account whereof they do sincerely value and esteem them above all things in this world whatever . and let not any deceive themselves with vain words and pretences whil'st their esteem and valuation of present enjoyments , doth evidently ingage all their affections , their care , their diligence , their industry , so as that a man of a discerning spirit may even feel them turned into self , whil'st they are cold , formal , negligent about spiritual things , we must say , how dwelleth the love of god in them ? much more when we see men not only giving up the whole of their time and strength , with the vigour of their spirits , but sacrificing their consciences also unto the attaining of dignities , honours , preferments , wealth , and ease in the world , who know in their own hearts that they perform religious duties with respect unto temporal advantages , i cannot conceive how it is possible they should discern and approve of a goodness and excellency in spiritual things , above all others . a due consideration is required hereunto , that all spiritual things do proceed from , and are resolved into an infinite fountain of goodness , so as that our affections may absolutely come unto rest and complacency , and find full assured satisfaction in them . it is otherwise as unto all temporal things . men would very fain have them to be such , as might give absolute rest and satisfaction unto all their affections . but they are every one of them so far from it , that all of them together cannot compose their minds in rest and peace for one hour . they gain sometimes a transport of affections , and seem for a season to have filled the whole soul , so as it hath no leasure to consider their emptiness and vanity . but a little composure of mens thoughts , shew that they are but a diversion in a journey or labour , they are no rest. hence are they called broken cisterns that will hold no water . let a man prize them at the highest rate that it is possible for a rational creature to be reduced into the thoughts of , whereof there have been prodigious instances ; let him possess them in abundance beyond whatever any man enjoyed in this world , or his own imagination could before hand reach unto ; let him be assured of the utmost peaceable continuance in the enjoyment of them ; ●hat his and their natures are capable of ; yet would he not dare to pretend , that all his affections were filled and satisfyed with them , that they afforded him perfect rest and peace . should he do so , the working of his mind every day would convince him of his falsehood and his folly. but all spiritual things derive from , and lead unto that which is infinite , which is th●refore able to fill all our affections , and to give them full satisfaction with rest and peace . they all lead us to the fountain of living waters , the eternal spring of goodness and blessedness . i do not say that our affections do attain unto this f●ll rest and satisfaction in this life . but what they come short of therein , ariseth not from any defect in the things themselves to give this rest and satisfaction , as it is with the whole world ; but from the weakness of our affections themselves which are in part only renewed , and cannot take in the full measures of divine goodness , which in another world they will receive . but whil'st we are here , the more we receive them into our minds and souls , the more firmly we adhere unto them , the nearer approaches we make unto our rest and center . secondly , spiritual things are to be considered as they are filled with divine wisdom . i speak not of himself whose essential wisdom is one of the most amiable excellencies of his holy nature ; but of all the effects of his will and grace by jesus christ. all spiritual truths , all spiritual and heavenly things whereby god reveales and communicates himself unto the souls of men , and all the wayes and means of our approach unto him in faith and obedience through christ jesus , i now intend . all these are filled with divine wisdom , see cor. . . eph. . . chap. . , . now wisdom in it self , and in all the effects of it , is attractive of rational affections . most men are brutish in them and their actings , for the most part , pouring them out on things fleshly , sensual and carnal . but where they are at all reduced under the conduct of reason , nothing is so attractive of them , so suited unto them , which they delight in , as that which hath at least an appearance of wisdom . a wise and good man doth command the affections of others , unless it be their interest to hate and oppose him , as commonly it is . and where there is true wisdom in the conduct of civil affairs , sober men cannot but approve of it , like it , delight in it , & men of understanding do bewail the loss of it , since craft , falsehood , treachery , and all sorts of villany have driven it out of the world . so is divine wisdom attractive of divine gracious affections . the psalmist declares his admiration of , and delight in the vvorks of god , because he hath made them all in wisdom , psal. . . those characters of divine vvisdom which are upon them , which they are filled with , draw the souls of men into a delightful contemplation of them . but all the treasures , all the glory of this wisdom , are laid up , & laid forth , in the great spiritual things of the gospel , in the mystery of god in christ , and the dispensation of his grace and goodness unto us by him . the consideration hereof fills the souls of believers with holy admiration and delight , and thereon they cleave unto them with all their affections . vvhen we see there is light in them , and all other things are in darkness , that wisdom is in them , in them alone , and all other things are filled with vanity and folly , then are our souls truely affected with them , and do rejoyce in them with joy unspeakable and full of glory . unto the most , this wisdom of god is foolishness . it was so of old as the apostle testifieth , cor. . and so it continues yet to be . and therefore is the mystery of the gospel despised by them ; they can see neither form nor comliness in it for which it should be desired . nor will ever any man have sincere spiritual affections unto spiritual things , who hath not a spiritual view of the vvisdom of god in them . this is that which attracts our souls by holy admiration unto unspeakable delight . and the reason why men do so generally decline from any love unto the gospel , and lose all satisfaction in the mystery of it , is because they are not able to discern that infinite wisdom which is the spring , life , and soul of it . vvhen our minds are raised unto the admiration of this vvisdom in divine revelations , then will our affections cleave unto the things that are revealed . thirdly , the acting of our affections in their adherence unto spiritual things is perfective of our present state and condition . that which of all other things doth most debase the nature of man , wherein it makes the nearest approaches unto brutality , yea , whereby it becomes in some respects more vile than the nature of beasts , is the giving up of the affections unto things sensual , unclean , base , and unworthy of its more noble principles . hence are men said to debase themselves unto hell , isai. . . and their affections do become vile ; so as that their being under the power of them , is an effect of revenging justice punishing men for the worst of sins , rom. . . there is nothing more vile , nothing more contemptible , nothing more like to beasts in baseness , and to hell in punishment , then is the condition of them who have enslaved their nature unto brutish sensual affections . i say vile affections fixed on , and cleaving unto sensual objects , do debase the nature of man , and do both corrupt and enslave all the more noble faculties of it ; the very consciences and minds of men are defiled by them . if you see a man whose affections are set inordinately on any thing here below , it is easy to discern how he goes off from his native worth , and debaseth himself therein . but the fixing of spiritual affections on spiritual objects is perfective of our present state and condition . not that we can attain perfection by it ; but that therein our souls are in a progress towards perfection . this may be granted ; look how much vile affections fixed on , and furiously pursuing things carnal and sensual , do debase our natures beneath its rational constitution , and make it degenerate into bestiality ; so much spiritual affections fixed on , and cleaving unto things spiritual and heavenly , do exalt our nature above its mere natural capacity , making an approach unto the state of angels , and of just men made perfect . and as brutish affections when they have the reins , as they say , on their necks , and are pursued with delight and greediness , do darken the mind , and disturb all the rational powers of the soul , ( for whordom , and wine , and new-wine do take away the heart , as the prophet speaks and wickedness altereth the understanding ) so holy affections fixed on spiritual things , do elevate , raise , and enlighten the mind with true wisdom and understanding . for the fear of the lord , that is wisdom , and to depart from iniquity , that is understanding . and again , as the power of vile affections fill the soul and conscience with tumult , disorder , fear , and shame where men are not utterly profligate so as that the minds , thoughts , and consciences of persons under their power , is a very hell for confusion and troubles ; so spiritual affections duely exercised on their proper objects , do preserve all things in order in the whole soul , they are life and peace . all things are quiet and secure in the mind , there is order and peace in the whole soul , in all its faculties , and all their operations , whil'st the affections are in a due prevailing manner fixed upon the things that are above . hence many persons after great turmoilings in the world , after they have endeavoured by all means to come to rest and satisfaction therein , have utterly renounced all concernments in earthly things , and betaken themselves unto the contemplation of things above , and that only . many i confess of them were mistaken as to the practical part of their devotions , having various superstitions imposed on their minds by the craft of others ; but they missed it not in the principle , that tranquillity of mind was attainable only in setting our affections upon things above . jam. . . from whence come wars and fightings among you , come they not hence , even of your lusts that were in your members . whence are all the disorders in your minds , your vexations and disquietments , your passions breaking forth sometimes into unseemly brawlings ? are they not from hence ? the question is put unto your selves , and your own consciences , namely , from your lusts , that is the disorderly affections that tumultuate in you . do but search your selves , and you will quickly see whence all your troubles and disquietments do arise . your lusts , or corrupt and inordinate affections do war in you , continually inclining you to things earthly or sensual . hence many are best and most at quiet when they are in the world , worst when at home in their families ; but never are they in such confusion , as when they are forced to retire into themselves . the due exercise of our affections on heavenly things , hath quite another tendency and effect . it so unites the mind unto them , it so bringeth them unto it , and gives them such a subsistance in it , as that all the powers and faculties of it are in a progress towards their perfection , see cor. . . true wisdom and understanding with soundness of judgement , in eternal things , in the mind , holiness in the affections themselves , liberty in the will , power in the heart , and peace in the conscience , do in their measures all ensue hereon . whatever tasts we may have of these things , whatever temporary experience we have of them , they will not flourish in us , they will not abide with us in any constancy , unless we are thus spiritually minded . fourthly , in the future enjoyment of the present object of our spiritual affections , doth our eternal blessedness consist . all men who are convinced of a future eternal condition , do desire when they depart hence to enter in blessedness and glory . howbeit what that blessedness , even as unto the general nature of it is , they know nothing at all ; and if they did , they would not know how to desire it . for heaven or blessedness is nothing but the full enjoyment of what we are here to love and delight in above all , of that which is the object of our affections as spiritually renewed . herein have they neither interest nor concern . but this is that which giveth life unto the affections of believers ; they know that in the enjoyment of god in christ , their eternal blessedness doth consist . how this is their happiness and glory , how it will give them an everlasting overflowing satisfaction and rest , they understand in the first fruits of it which they here receive . and this is the ultimate object of their affections in this world , and they go forth unto all other spiritual things in order thereunto . the more therefore their affections are fixed on them , the more they are kept up unto that due exercise , the nearer approaches they make unto this blessed state. when their minds are possessed with this perswasion , when it is confirmed in them by dayly experience of that sweetness , rest and satisfaction which they find in cleaving unto god with fervent love and delight , in vain shall any other objects rise up in competition to draw them off unto themselves . the more we love god , the more like we are unto him , and the more near the enjoyment of him . chap. xx. having considered the nature of spiritual affections as renewed by grace , and those notions of their objects under which they cleave unto them , it remains only that we enquire into the way of the souls application of it self unto those objects by its affections , which belong also unto our being spiritually-minded . and i shall give an account hereof in some few particulars , with brief observations on them . first , it is required that our adherence unto all spiritual things with love and delight be firm and stable . the affections are the powers and instruments of the soul whereby it makes application unto any thing without it self , and cleaves unto it . this is their nature and use with reference unto things spiritual . transient thoughts of spiritual things , with vanishing desires , may rise out of present convictions , as they did with them who cryed out unto our saviour , lord give us evermore of this bread , and immediately left him . such occasional thoughts and desires are common unto all sorts of men , yea , the worst of them , let me die the death of the righteous , and let my end be as his . fading satisfaction with joy and delight , do often befall men in their attendance on the word , who yet never come to have it rooted in their hearts . there are sundry things wanting unto the sincerity of these affections . ( ) those in whom they are , never had a clear spiritual view of the things themselves , in their own nature which they pretend to be affected withal . ( ) they have not a sincere love unto them , and delight in them , for their own sakes , but are only affected with some outward circumstances and concernments of them . ( ) they find not a suitableness in them unto the ruling principles of their minds . they do not practically , they cannot truely say , the yoke of christ is easy , and his burden is light ; his commandments are not grievous ; or with the psalmist , oh! how do i love thy law. ( ) their affections are transient , unstable , vanishing , as unto their exercise and operations . they are on and off , now pleased , and anon displeased ; earnest for a little while , and then cold and indifferent . hence the things which they seem to effect , have no transforming efficacy upon their souls ; they dwell not in them , in their power . but where our affections unto spiritual things are sincere , where they are the true genuine application of the soul , and adherence unto them , they are firm and stable ; love and delight are kept up unto such a constant exercise , as renders them immoveable , this is that which we are exhorted unto , cor. , . therefore my beloved brethren , be ye stedfast , unmoveable , alwayes abounding in the work of the lord , forasmuch as you know that your labour is not in vain in the lord. transient affections with their occasional operations , deceive multitudes , oft times they are pregnant in their actings , as those that are most sincere : and many effects in joys , in mournings , in complaints , they will produce , especially when excited by any outward affliction , sickness , and the like . but their goodness is like the early cloud , or morning dew . let none therefore please themselves with the operations of transient affections with respect unto spiritual things , be they never so urgent , or so pleasant , or so frequent in their returns ; those that are sincere , are at all times firm and stable . ( ) that the soul do find a spiritual relish and savour in the things which it so adheres unto . the affections are the palate of the soul , whereby it tasts of all things which it receiveth or refuseth ; and it will not long cleave unto any thing which they find not a savour and relish in . something was spoken before of that sweetness which is in spiritual things ; and the tast of them consists in a gracious sense of their suitableness unto the affections , inclinations and dispositions of the mind . hence they have no relish unto men of carnal minds . whoever therefore would know whether his affections do sincerely adhere unto spiritual things , let him examine what relish , what sweetness , what savour he findeth in them . when he is pleased with them as the palate with suitable and proper food , when he finds that he receives nourishment by them in the inward man ; then doth he adhere unto them in a due manner . this spiritual tast is the ground of all experience , it is not what we have heard or understood only , but what we have tryed and tasted , whereof we have experience . this makes us long for what we have formerly enjoyed , and strengthens faith , as unto what we pray for and expect . in every darkness , in every damp of spirit , under every apprehension of dreadness , or the withdrawing of the sense of divine love , the soul knoweth what it wants , and what it doth desire . oh! saith such an one , that it were now with me as in former dayes ; i know he who then gave me such refreshing tasts of his own goodness , who made every thing of himself sweet and pleasant unto me , can renew this work of his grace towards me ; he can give me a new spiritual appetite and relish , and he can make all spiritual things savoury unto me again . as a man under a languishing sickness , or when he is chastened with strong pain , so as that his soul abhorreth bread , and his dayly meat ; can remember what appetite he had , with what gust and relish he was wont to take in his food in the dayes of his health , which makes him to know that there is such a condition , and to desire a return unto it : so is it with a sin sick soul ; it can find no relish , no gust , no sweetness in spiritual things ; he finds no savour in the bread of the word , nor any refreshment in the ordinances of the gospel , which yet in themselves are dayly meat , a feast of fat things , and of wine well refined . yet doth it remember former days , when all these things were sweet unto him . and if he have any spark of spiritual life yet remaining , it will stir him up to seek with all diligence after a recovery . how is it with you who are now under spiritual decays ; who find no tast nor relish in spiritual things ; unto whom the word is not savoury , nor other ordinances powerful ? call to mind how it hath been with you in former dayes ; and what ye found in these things ; if so be , saith the apostle , that you have tasted that the lord is gracious . if you have not , it is to be feared that you have never yet had the least sincere love unto spiritual things ; for where that is , it will give a spiritual relish of them . if you have , how is it you can give your selves rest one moment , without an endeavour after the healing of your backsliding . ( ) it is required that our affections be so set on spiritual things , so as to be a continual spring of spiritual thoughts and meditations . no man can be so forsaken of reason , as to suppose that he hath any sincere affections for what he thinks little on , or not at all ; or that he can have a true affection for any thing which will not stir up , and ingenerate in him continual thoughts about it . let men try themselves as unto their relations , or their enjoyments , or the objects of their predominant lusts , and they will find how things are stated in their own minds . and therefore whereas all men pretend to love god and christ , and the wayes of god , and yet know in their own hearts , that they little think of them , or meditate upon them , both their pretence and religion is vain . where our affections are duely placed on heavenly things , so as that we are indeed spiritually minded , they will be a constant spring of spiritual thoughts and meditation . but this also hath been before spoken unto . fourthly , when our affections are thus applyed unto spiritual things , they will be prevalent and victorious against solicitations unto the contrary , or allurements to draw them off unto any other objects . the work of all our spiritual adversaries , is to sollicite and tempt our affections , to divert them from their proper object . there are some temptations of satan that make an immediate impression on the mind and conscience . such are his injection of diabolical blasphemous thoughts concerning god , his being , nature , and will ; and the distresses which he reduceth men unto in their consciences , through darkness , and misrepresentations of god and his goodness . but the high road and constant practice of all our spiritual adversaries , is by the solicitation of our affections unto objects that are in themselves , or in the degree of our affections towards them , evil and sinful . of the first , are all sensual pleasures of the flesh , in drunkenness , uncleanness , gluttony , chambering , and wantonness , with all sorts of sensual pleasures . of the latter is all our inordinate love unto self , our families , and the whole world , or the things of it . unto this end , every thing in the whole world , that may make provision for lust , is made use of . herein consists the nature and efficacy of most of those temptations which we have to conflict withal . solicitations they are of our affections to draw them off from things spiritual and heavenly , and to divert them unto other things . hereby do our enemies endeavour to beguile us , as the serpent beguiled eve ; with fair and false representations of other beloveds , that our hearts be not preserved , as a chast virgin , in all their affections for christ. and it is almost incredible how apt we are to be beguiled by the specious pretences wherewith we are sollicited . that our affections in the degree treated about , suppose of love unto the world and the things of it , are lawful and allowable , is one of the sophismes and artifices wherewith many are deluded . hereon , provided they run not out into scandalous excesses , they approve of themselves in such a worldly frame of mind , and acting according unto it , as renders them fruitless , useless , senseless , and is inconsistent with that prevailing adherence of affections unto spiritual things , that ought to be in us . others are deluded by a pretence , that it is in one instance only they would be spared , it is but this or that object , they would give out the embraces of thier affections unto , in all other things they will be entire for god ; the vanity of which pretence we have spoken unto before . others are ruined by giving place unto their solicitations , with respect unto any one affection whatever . as suppose it be that of fear . in times of danger for profession , multitudes have lost all thier affections unto spiritual things , through a fear of losing that which is temporal , as their lives , their liberties , thier goods , and the like . when , once satan or the world have gotten as it were , the mastery of this affection , or a prevalent interest in it , they will not fail to draw all others into a defection from christ and the gospel . he that loves his life shall lose it . wherefore , it is no ordinary nor easy thing to preserve our affections pure , entire , and steady , in their vigorous adherence unto spiritual things , against all these solicitations . watchfulness , prayer , faith in exercise , and a dayly examination of our selves are required hereunto . for want of a due attendance unto the these things , and that with respect unto this end , namely , the preservation of our spiritual affections in their integrity , many , even before they are aware die away as to all power and vigour of spiritual life . fifthly , affections thus fixed upon things spiritual and heavenly , will give great relief against the remainders of that vanity of mind which believers themselves are oft times perplexed withal . yea , i do not know any thing that is a greater burden unto them , nor which they more groan for deliverance from . the instability of the mind , its readiness to receive impressions from things vain and useless , the irregularity of their thoughts , are a continual burden unto many . nothing can give the soul any relief herein , nothing can give bounds unto the endless vanity of foolish imaginations , nothing can dry up the springs from whence they arise , or render the soyl wherein they grow , barren as unto their production and maintainance , but only the growth of spiritual affections , with their continual vigorous actings on heavenly things . for hereby the heart and mind will be so united unto them , ( that which the psalmist prayers for , psal. . . ) as that they will not be ready to depart from them , and give entertainment unto vain , empty , foolish imaginations . thoughts of other things , greater and better than what this world can contain , will be continually arising in the mind , not to be laid aside by any solicitations of vanity . for he that is wise cannot but know and consider , that the spiritual things which it exerciseth its thoughts about , have substance in them , are durable , profitable , alwayes the same , that the advantage , peace , rest , riches , and reward of the soul lyeth in them ; but other imaginations which the foolish mind is apt to give entertainment unto , are vain , empty , fruitless , and such as end in shame and trouble . again , the vanity of the mind in an indulgence unto foolish imaginations ariseth from , or is animated and encreased by that gust and relish which it finds in earthly things , and enjoyments of them , whether lawful or unlawful . hence on all occasions , yea , in holy duties , it will be ready to turn aside , and take a tast of them , and sometimes to take up with them ; like a tippling traveller , who though he be ingaged in a journey on the most earnest occasion , yet he cannot but be bibbing here and there as he passes by , and it may be , at length , before he comes to his journeys end , lodgeth himself in a nasty ale-house . when men are ingaged in important duties , yet if they alwayes carry about them , a strong gust and relish of earthly things , they will ever and anon in their thoughts divert unto them , either as unto such real objects as they are accustomed unto , or as unto what present circumstances do administer unto corrupt affections , or as to what they fancy and create in their own minds . and sometimes , it may be , after they have made them a few shorter visits , they take up with them , and lose wholly the work they were ingaged in . nothing , as was said , will give relief herein , but the vigorous and constant exercise of our affections on heavenly things . for this will insensibly take off that gust and relish which the mind hath found in things present , earthly and sensual , and make them as a sapless thing unto the whole soul. they will so place the cross of christ in particular on the heart , as that the world shall be crucifyed unto it , losing all that brightness , beauty and savour , which it made use of to solicite our minds unto thoughts and desires about it . moreover , this frame of spirit alone will keep us on our watch against all those wayes and meanes whereby the vanity of the mind is excited and maintained . such are the wandring and roving of the outward senses . the senses , especially that of the eye , are ready to become purveyors to make provisions for the vanity and lusts of the mind . hence the psalmist prays , turn away mine eyes from beholding vanity . if the eyes rove after vain objects , the mind will ruminate upon them ; and another affirms that he had made a covenant with his eyes , to preserve them from fixing on such objects , as might solicite lust or corrupt affections . and it were an useful labour , would this place admit of it , to discover the ready serviceableness of the outward senses and members of the body , unto sin and folly , if not watched against , rom. . , . of the same nature is the incessant working of the fancy and imagination , which of it self is evil continually , and all the day long . this is the food of a vain mind , and the vehicle or meanes of conveyance for all temptations from satan and the world. besides , sundry occasions of life and conversation , are usually turned , or abused unto the same end , exciting and exercising of the vanity of the mind . wherever our affections are fixed on spiritual things , our minds will constantly be under a warning or charge to keep diligent watch against all these things , whereby that vanity , which it so abhorreth , which it is so burdened withal , is maintained and excited . nor without this prevalency in the mind , will ever a work of mortification be carried on in the soul , col. . , , . chap. xxi . having declared wherein this duty of being spiritually-minded doth consist , that which remains in compliance with the text , from whence the whole is educed , is to manifest how it is life and peace , which is affirmed by the apostle . this shall be done with all brevity , as having passed through that which was principally designed . and two things are we to enquire into . ( ) what is meant by life and peace . ( ) in what sense to be spiritually minded , is both of them . ( ) that spiritual life whereof we are made partakers in this world , is threefold , or there are three gospel priviledges or graces so expressed . ( ) there is the life of justification . therein the just by faith do live ; as freed from the condemnatory sentence of the law. so the righteousness of one comes on all that believe unto the justification of life , rom. . . it gives unto believers a right and title to life ; for they that receive the abundance of grace , and the gift of righteousness shall reign in life by one christ jesus , vers . . this is not the life here intended , for this life depends solely on the soveraign grace of god , by jesus christ , and the imputation of his righteousness unto us , unto pardon , right to life and salvation . ( ) there is a life of sanctification . as life in the foregoing sense in opposed unto death spiritual as unto the the guilt of it , and the condemnatory sentence of death wherewith it was accompanied ; so in this it is opposed unto it , as unto its internal power on , and efficacy in the soul , to keep it under an impotency unto all acts of spiritual life , yea , an enmity against them . this is that life wherewith we are quickned by christ jesus , when before we were dead in trespasses and sins , ephes. . , . of this life , the apostle treats directly in this place ; for having in the first four verses of the chapter declared the life of justification in the nature and causes of it ; in the following , he treats of death spiritual in sin , with the life of sanctification , whereby we are freed from it . and to be spiritually-minded is this life in a double sense . ( ) in that it is the principal effect and fruit of that life . the life it self consists in the infusion and communication of a principle of life , that is of faith and obedience , unto all the faculties and powers of our soul , enabling us to live unto god. to be spiritually-minded , which is a grace whereunto many duties do concur , and that not only as to the actings of all grace in them , but as unto the degrees of their exercise , cannot be this life formally . but it is that wherein the power of this principle of life , doth in the first and chiefest place put forth it self . all actings of grace , all duties of obedience internal and external , do proceed from this spring and fountain . nothing of that kind is acceptable unto god , but what is influenced by it , and is an effect of it , but it principally puts forth its vertue and efficacy , in rendring our minds spiritual , which if it effect not , it works not at all , that is , we are utterly destitute of it . the next and immediate work of the principle of life in our sanctification , is to renew the mind , to make it spiritual ; and thereon gradually to carry it on unto that degree which is here called , being spiritually-minded . ( ) it is the proper adjunct and evidence of it . would any one know whether he be spiritually alive unto god , with the life of sanctification and holiness ? the communication of it unto him , being by an almighty act of creating power , ephes . . it is not easily discernable , so as to help us to make a right judgement of it , from its essence or form. but where things are in themselves indiscernable , we may know them from their proper and inseperable adjuncts , which are therefore called by the names of the essence or the form it self . such is this being spiritually-minded with respect unto the life of sanctification ; it is an inseperable property and adjunct of it , whereby it infallibly evidenceth if self unto them in whom it is . in these two respects it is the life of sanctification . ( ) life is taken for the comforts and refreshments of life ; so speaks the apostle , thes. . . now we live , if you stand fast in the lord , now our life will do us good , we have the comforts , the refreshments , and the joyes of it . non est vivere , sed valere vita . the comforts and satisfactions of life , are more life than life it self . it is life , that is , that which makes life to be so , bringing in that satisfaction , those refreshments unto it , which make it pleasant and desirable . and i do suppose this is that which is principally intended in the words of the apostle ; it is life , a chearful joyous life , a life worth the living . in explication and confirmation whereof , it is added , that it is peace also . peace is twofold , ( ) general and absolute , that is peace with god through jesus christ , which is celebrated in the scripture , and which is the only original spring and fountain of all consolation unto believers ; that which virtually containes in it every thing that is good , useful , or desirable unto them . but it is not here precisely intended . it is not so . ( ) as to the immediate ground and cause of it , which is our justification , not our sanctification , rom. . . being justifyed by faith , we have peace with god. so christ alone is our peace , as he who hath made peace for us by the blood of the cross , ephes. . , . hereof our being spiritually-minded is no way the cause or reason , only it is an evidence and pledge of it , as we shall see . ( ) not as unto the formal nature of it . peace with god through the blood of christ , is one thing ; and peace in our minds through an holy frame in them , is another . the former is communicated unto us by an immediate act of the holy spirit dwelling in us , rom. . . the latter is an effect on our minds begun , and gradually carryed on , by the duties we have before at large declared . the immediate actings of the holy spirit , in sealing us , witnessing unto our adoption , and being an earnest of glory , are required unto the former ; our own sedulity and diligence in duties and the exercise of all grace , are required unto the latter . ( ) peace is taken for a peculiar fruit of the spirit , consisting in a gracious quietness and composure of mind , in the mid'st of difficulties , temptations , troubles , and such other things as are apt to fill us with fears , despondencies , and disquietments . this is that which keeps the soul in its own power , free from transports by fears or passions , on all the abiding grounds of gospel consolation . for although this be a peculiar especial grace , yet it it that which is influenced and kept alive by the consideration of all the love of god in christ , and all the fruits of it . and whereas peace includes in the first notion of it , an inward freedom from oppositions and troubles , which those in whom it is are outwardly exposed unto , there are two things from which we are secured by this peace which is an effect of being spiritually minded . the first is offences . there is nothing of whose danger we are more warned in the gospel , than of offences . wo to the world , saith our saviour , because of offences . all ages , all times and seasons , are filled with them , and they p●ove pernitious and destructive to the souls of many . such are the scandalous divisions that are among christians ; the endless differences of opinions , and diversity of practices in religion and the worship of god ; the falls and sins of professors , the fearful ends of some of them ; the reproaches that are cast on all that ingage into any peculiar way of holiness and strictness of life , with other things of the like nature , whereby the souls of innumerable persons are disquieted , subverted , or infected , are to be reckoned unto this head. against any hurtful or noxious influence on our minds from these things , against disquietments , dejections of spirit , and disconsolations , are we secured by this peace . so the psalmist assures us , psal. . . great peace have they that love thy law , and nothing shall offend them . the law , or the word of god , is the only way of the revelation of god and his will unto us ; and the only outward way and rule of our converse and communion with him . wherefore , to love the law , is the principal part of our being heavenly minded , yea virtually that which comprehends the whole . for such as do so , nothing , none of the things before mentioned , nor any other of the like nature , shall be an offence , a stumbling block , or cause of falling into sin . and the reason is , because they have such an experience in themselves of the truth , power , efficacy and holiness of the gospel , as that the miscarriages of men , under a profession of it , shall never be unto them an occasion of falling , or being offended at christ. and i look upon it as a sign of a very evil frame of heart , when men are concerned in the miscarriages of some that have made profession , whereby they are , it may be , damaged in their outward concerns , so as that they are surprized into reflections on that religion which they profess , professing the same themselves . ( ) the second is afflictions , persecutions and sufferings of all sorts . it is known by all ( it were well , if it were not so well known ) what disquietments , dejections and disconsolations these things are apt to fill the minds of men withal ; what fears , troubles , sorrows , they reflect upon them . against all these effects of them , this peace intended , gives us security . it makes us to preserve a peaceable , yea , a joyous life in our conflict with them , see joh. . . both these , as here joyned together , life and peace , do comprize an holy frame of heart and mind , wherein the souls of believers do find rest , quietness , refreshment and satisfaction in god , in the midst of temptations , afflictions , offen●es and sufferings . it is the souls composure of it self in god , in his love in christ jesus , so as not greatly to be put out of order , to be cast down with any thing that may befall it , but affords men chearfulness and satisfaction in themselves , though they walk sometimes in the valley of the shadow of death . such persons have that in them , abiding with them , as will give them life and peace under all occurrences . ( ) our next enquiry is , how this spiritual mindedness is life and peace , or what it contributes unto them , how it produceth the frame of heart and mind so expressed . and this it doth several wayes . ( ) it is the only meanes on our part , of retaining a sense of divine love. the love of god in a gracious sense of it , as shed abroad in our hearts by the holy ghost , is the first and only foundation of all durable comforts ; such as will support and refresh us under all oppositions and distresses , that is , of life and peace in our souls in any condition . this god communicates by an act of soveraign grace , for the most part without any preparation for it in our selves . he creates the fruit of the lips , peace , peace . but although divine love be in it self unchangeable , and alwayes the same ; yet this sense of it may be lost , as it was in david , when he prayed that god would restore unto him the joys of his salvation , psal. . . and so many others have found it by woful experience . to insist upon all that is required on our parts , that we may retain a gratious refreshing sense of divine love , after it is once granted unto us , belongs not unto my present purpose . but this i say , there is not any thing wherein we are more concerned , for to be careful and diligent in , than as unto what belongs to that end . for men who by a meer act of soveraign grace , have tasted herein of the goodness of god , who have had the consolation and joys of it , to be negligent in the keeping and preserving it in their souls , is a provocation that they will at one time or other be sensible of . there is nothing doth more grieve the holy spirit , than to have his especial work , whereby he seales us unto the day of redemption , neglected or despised . and it argues a mighty prevalency of some corruption or temptation , that shall cause men willingly , and by their own sloth , to forfeit so inestimable a grace , mercy and priviledge . and it is that which there are but few of us , who have not reason to bewail our folly in . every intimation of divine love , is an inestimable jewel , which if safely treasured up in our hearts , adds unto our spiritual riches ; and being lost , will at one time or another affect us with sorrow . and i am afraid that many of us are very negligent herein , unto the great prejudice of our souls and spiritual state. many such intimations are given us by the holy ghost through the word , which we take little notice of , either we know not the voice of christ in them , or do not hearken unto him in a due manner , or refuse a compliance with him , when we cannot but know that he speaks unto us , see cant. . , . or if we recieve any impressions of a gratious sense of divine love in them , we quickly lose them , not knowing how much the life of our souls is concerned therein ; and what use of them we may have in our following temptations , tryals , and duties . now the great means of retaining a sense of the love of god , which is the only spring of life and peace unto our souls , is this grace and duty of being spiritually-minded . this is evident from the very nature of the duty . for ( ) it is the souls preserving of it self in a frame meet to receive and retain this sense of gods love. what other way can there be on our part , but that our minds which are so to receive it and retain it , are spiritual and heavenly , alwayes prepared for that holy converse and communion with himself , which he is pleased to grant us through jesus christ. and , ( ) it will fix our thoughts and affections upon the grace and love of god , communicating such an inestimable mercy unto us , as is a sense of his love , which is the only meanes for the preservation of a relish of it in our hearts . he who is in this frame of mind , will remember , call over , and ruminate upon all such gracious pledges of divine favour ; as david is often remembring and calling over what he received in such places , as in the land of the hermonites , and at the hill missar , psal. . this is the great way whereby this treasure may be preserved . ( ) a person so minded , and he alone , will have a due valuation of such intimations and pledges of divine love. those who are full of other things , whose affections cleave unto them , do never esteem heavenly mercies and priviledges , as they ought ▪ the full soul loatheth the honey-comb . and god is well pleased , when an high valuation is put upon his kindness ; as he is greatly provoked by the contrary frame ; which indeed nothing but infinite patience could bear withal . it is an high provocation of god , when men are regardless of , and unthankful for outward temporal mercies ; when they receive them and use them as if they were their own , that they were lords of them , at least , that they are due unto them . much more is he provoked with our regardlesness of the least of those mercies , which are the peculiar purchase of the blood of his son , and the effects of his eternal love and grace . he alone who is spiritually-minded , valueth , prizeth , and layes up these ininestimable jewels in a due manner . ( ) such persons only know how to use and improve all communications of a sense of divine love. these things are not granted unto us to lye by us , without any use of them . they are gratious provisions wherewith we are furnished to enable us unto all other duties , conflicts , and tryals . on all occasions are they to be called over for our spiritual relief and encouragement . hereby are they safely retained . for in the due improvement of them , they grow more bright in our minds every day , and are ready for use , in which posture they are safely preserved . but these things will yet be farther manifest in the instances that ensue . ( ) this frame of mind casts out all principles , and causes of trouble and disquietment , which are inconsistent with life and peace . there are in us by nature principles of contrariety and opposition unto spiritual life and peace , with sundry things , whose abode and prevalency in us , is inconsistent with them . i shall give only one or two instances hereof . ( ) it will cast out all filthiness and superfluity of naughtiness from our minds . without this , we can receive no benefit by the meanes of grace , nor perform any duty in a right manner , jam. . . this is that which stands in direct immediate opposition and contrariety unto our being spiritually minded , so as they can have no consistency in the same person . and they expel on another like heat and cold. and where there is this filthyness and superfluity of naughtiness , there is neither life nor peace . unclean lusts of the flesh , or of the spirit , working , tumultuating , acting themselves in the minds of men , will not suffer either the life of holiness to flourish in them , or any solid peace to abide with them . the soul is weakned by them as unto all spiritual actings , and made like a troubled sea that cannot rest , whose waters cast up mire and dirt . where they are absolutely predominant , there is an hell within , of darkness , confusion and enmity against god , preparing men for an hell of punishment without unto eternity . and according as they remain , or have any prevalency in us , so are spiritual life and peace impaired and obstructed by them . now the very nature of this grace and its universal exercise is suited to the casting out of all the relicks of this filthiness and supersfluity of naughtiness . it brings in a principle into the mind directly contrary unto that from whence they do proceed . all the actings of it , which we have described , lie in direct tendency unto the extirpation of these causes of filthiness which ruine life and peace ; nor will they by any other way be cast out . if the mind be not spiritual , it will be carnal ; if it mind not things above , it will not fix it self inordinately on things below . ( ) that disorder which is by nature in the affections and passions of the mind , which is directly opposite unto spiritual life and peace , is cast out , or cured hereby . it is a blessed promise of the times of the new testament , of the kingdom and rule of christ , that through the efficacy of gospel grace , the lion shall lye down with the lamb , and the leopard with the kid , isaiah . . persons of the most intemperate and outragious passions , shall be made meek and lovely . where this is not in some measure effected , according unto the degrees of the prevalency of such passions in us , we have not been made partakers of evangelical grace . it were an easy task to demonstrate how the disorder of our affections and passions is destructive of spiritual life and peace . the contrariety that is in them , and contradiction unto one another , their violence , impetuousness , and restlesness , their readiness to receive and take in provocations on all occasions , and frequently on none at all , but what imagination presents unto them , are sufficient evidences hereof . can we think that life and peace do inhabit that soul , wherein anger , wrath , envy , excess in love unto earthly things , no dwell ? and on all occasions exert themselves ; there , where there is a continual tumult , fighting and rebellion , as there is where the passions of the mind are not under the conduct of reason , nor of grace ? the nature and principal effect of this spiritual mindedness , is to bring all the affections and passions of our minds into that holy order wherein they were created . this was that uprightness wherein god made us ; namely the whole blessed order of all the powers , faculties , and affections of our souls , in all their operations , in order unto our living unto god. and this is restored unto us by this grace , this duty of being spiritually minded . and wherein it falls short of that perfection which we had originally ; ( for the remainders of that disorder which befell us by sin , will still in part continue ) it is recompenced by the actings of that new principle of gospel grace which is exercised in it . for every act of of our affections towards god , in the power of grace , exceeds , and is of another nature , above that we could do , or attain unto , in the state of nature uncorrupted . hereby are life and peace brought into our souls , and preserved in them . ( ) it is that whereby our hearts and minds are taken off from the world , and all inordinate love thereunto . where this is in prevalent degree , there is neither life , nor peace . and every excess in it , both weakens spiritual life , and disturbs , yea , destroys all solid spiritual peace . i have occasionally spoken unto it before , as also the way whereby our minding of the things that are above in a due manner , doth deliver and preserve our souls from the snares of it . and if we diligently examine our selves , we shall find , that in our inordinate affections , and cleaving unto these things , the principal causes why we thrive no more in the power of spiritual life , and whence we meet with so many disquietments and dejections of spirit unto the disturbance of our prace and rest in god , is from hence . for there is no grace which is not impaired by it in its nature , or not obstructed by it in its exercise . wherefore , to be spiritually minded is life and peace , because it subdues and expells that inordinate love unto present things , which is destructive of them both , and inconsistent with them . ( ) it preserves the mind in a due and holy frame in the performance of all other duties . this also is indispensibly required , unto the preservation of life and peace , especially unto the improvement of them . they will not abide much less thrive and flourish in any persons who are negligent in holy duties , or do not perform them in a due manner . and there are four things which impede or hinder us from such an attendance unto holy duties , as may be advantagious unto our souls ; against all which we have relief by being spiritually minded . ( ) distractions . ( ) despondencies . ( ) weariness . ( ) unreadiness of grace for exercise . ( ) distraction of mind and thoughts , hath this evil effect , which many complain of , few take the right way of deliverance from . for this evil will not be cured by attendance unto any particular directions , without a change of the whole frame of our minds . nothing can give us relief herein , but a prevalent delight in being exercised about things spiritual and heavenly . for hence arise all our distractions ; the want of fixing our minds on spiritual things with delight , makes them obnoxious to be diverted from them on all occasions , yea to seek occasions for such diversions . it is this frame alone , namely , of spiritual mindedness , that will give us this delight . for thereby the soul is transformed into the likness of spiritual things ; so as that they are suited unto it , and pleasant unto our affections . the mind and the things themselves are thereby so fitted unto each other , that on every occasion they are ready for mutual embraces , and not easily drawn off by any cause or means of the distractions so complained of , yea , they will all be prevented hereby . ( ) despondencys in duties arise from the frequent incursions of the guilt of sin. the remembrance hereof frequently sollicites the minds of persons in their first entrances into duty , unless they are under especial actings of grace , stirring them up unto earnestness and fervency in what they undertake . at other seasons it renders men lifeless and heartless , so as that they know not whether they had best pray or no , when duty and opportunity call them thereunto . to be spiritually minded ▪ we have manifested in many instances is the great preservative against these disheartening incursions of sin . it is the souls watch and guard against them , whence ever they arise or proceed . no lust or corruption can be prevalent in a spiritual mind . and this is the principal cause of such incursions of sin , as affect the soul with a disheartening sense of guilt . no affections can abide in any sinful disorder , where the mind is so affected . this also gives sin an entrance unto a distracting sense of guilt . but the fole cure hereof lyes in this grace and duty . the like may be said of all other wayes , meanes , and occasions of such incursions of sin. ( ) weariness in , and of spiritual duties , abate their tendency unto the improvement of life and peace in us . this evil ariseth from the same cause with that or distraction before mentioned . and it is oft-times encreased by the weakness and indispositions of the flesh , or of the outward man. sometimes the spirit is willing , but through the weakness of the flesh , it is disappointed . the principal cure hereof lyes in that delight which spiritual mindedness gives unto the soul in spiritual things . for where there is constant delight in any thing , there will be no weariness , at least , not such as shall hinder any from cleaving firmly unto the things wherein he doth delight . whil'st therefore we are exercised in a delight in spiritual things , weariness cannot prevalently assault the mind . and it is the only relief against that weariness which proceeds from the indispositions of the outward man. for as it will preserve the mind from attending too much unto their solicitations , crying spare thy self , by filling and possessing the thoughts with other things ; so it will offer an holy violence unto the complaints of the flesh , silencing them with a sense of , and delight in holy duties - ( ) the unreadiness of grace for its due and proper excercise , is another thing which defeats us of the benefit of holy duties . the seasons of them are come , sense of duty carries men unto an attendance unto them , and the performance of them . but when they should enter upon them , those graces of faith , love , fear , and delight , wherein the soul and being of them do consist , are out of the way , unready for a due exercise ; so as that men take up and satisfy themselves with the meer outward performance of them the heart and mind have been taken up with other things , due preparation hath been wanting ; men come unto them with reaking thoughts of earthly occasions ; and it is no easy matter in , or immediately out of , such a frame , to stir up grace unto a due exercise . but herein lyeth the very life of being spiritually minded . the nature of it consists in the keeping and preserving all grace in a readiness for its exercise as our occasions require . and this is an effectual way whereby this grace come to be life and peace . for they cannot be attained , they cannot be preserved , without such a constancy and spirituality in all holy duties , as we shall never arive at , unless we are spiritually minded . lastly ; this frame of mind brings the soul unto , and keeps it at its nearest approaches , unto heaven and blessedness , wherein lye the eternal springs of life and peace . according unto the degrees of this grace in us , such are those of our approaches unto god. nearness unto him , gives us our initial conformity unto him , by the renovation of his image in us , as our presence with him , will give us perfection therein ; for when we see him we shall be like unto him . he therefore alone as he is in christ being the fountain of life and peace , by our drawing nigh unto him , and by our likeness of him , will they thrive and flourish in our souls . finis . the nature, power, deceit, and prevalency of the remainders of indwelling-sin in believers together with the wayes of its working and means of prevention opened, evinced, and applyed with a resolution of sundry cases of conscience thereunto appertaining. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the nature, power, deceit, and prevalency of the remainders of indwelling-sin in believers together with the wayes of its working and means of prevention opened, evinced, and applyed with a resolution of sundry cases of conscience thereunto appertaining. owen, john, - . [ ], p. printed for thomas cockerill, london : . reproduction of original in: new college (university of edinburgh). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sin. conscience, examination of. man (theology) - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion sold by sam l : james bookseller at the bible in gutter lane cheap side london where may be had bibles & common prayers . books of divinity , history , physick , mathematicks , poetry , voyages and travels &c. n. b. ready mony for any library or parcel of books sam l. sympson sculp t the nature , power , deceit , and prevalency of the remainders of indwelling-sin in believers . together with the wayes of its working , and means of prevention . opened , evinced and applyed , with a resolution of sundry cases of conscience thereunto appertaining . o wretched man that i am , who shall deliver me from this body of death ! i thank god through jesus christ our lord , rom. . , . london , printed for thomas cockerill , at the sign of the atlas in cornhil near the royal exchange . . the preface . that the doctrine of original sin , is one of the fundamental truths of our christian profession , hath been alwayes owned in the church of god. and an especial part it is of that peculiar possession of truth , which they enjoy , whose religion towards god is built upon , and resolved into divine revelation . as the world by its wisdom never knew god aright , so the wise men of it were always utterly ignorant of this inbred evil in themselves and others . with us the doctrine and conviction of it , lie in the very foundation of all wherein we have to do with god , in reference unto our pleasing of him here , or obtaining the enjoyment of him hereafter . it is also known what influence it hath into the great truths concerning the person of christ , his mediation , the fruits and effects of it , with all the benefits that we are made partakers of thereby . without a supposition of it , not any of them can be truly known , or savingly believed . for this cause hath it been largely treated of by many holy and learned men , both of old and of latter dayes . some have laboured in the discovery of its nature , some of its guilt and demerit ; by whom also the truth concerning it hath been vindicated from the opposition made unto it , in the past and present ages . by most these things have been considered in their full extent and latitude , with respect unto all men by nature , with the estate and condition of them who are wholly under the power and guilt of it . how thereby men are disenabled and incapacitated in themselves to answer the obedience required either in the law , or the gospel , so as to free themselves from the curse of the one or to make themselves partakers of the blessing of the other , hath been by many also fully evinced . moreover , that there are remainders of it abiding in believers after their regeneration and conversion to god , as the scripture abundantly testifies ; so it hath been fully taught and confirmed ; as also how the guilt of it is pardoned unto them , and by what means the power of it is weakened in them . all these things i say have been largely treated on , to the great benefit and edification of the church . in what we have now in design , we therfore take them all for granted , and endeavour only farther to carry on the discovery of it in its actings and oppositions to the law and grace of god in believers . neither do i intend the discussing of any thing that hath been controverted about it . what the scripture plainly revealeth & teacheth concerning it , what believers evidently find by experience in themselves , what they may learn from the examples and acknowledgments of others , shall be represented in a way suited unto the capacity of the meanest and weakest who is concerned therein . and many things seem to render the handling of it at this season , not unnecessary . the effects and fruits of it which we see in the apostasies and backslidings of many , the scandalous sins and miscarriages of some , and the course and lives of the most , seem to call for a due consideration of it . besides of how great concernment a full and clear acquaintance with the power of this indwelling-sin ( the matter design'd to be opened ) is unto believers , to stir them up to watchfulness and diligence , to faith and prayer , to call them to repentance , humility , & self-abasement , will appear in our progress . these in general were the ends aimed at in the ensuing discourse , which being at first composed and delivered for the use and benefit of a few , is now by the providence of god made publick . and if the reader receive any advantage by these weak endeavours , let him know that it is his duty , as to give glory unto god , so to help them by his prayers , who in many temptations and afflictions are willing to labour in the vineyard of the lord , unto which work they are called . chap. i. indwelling-sin in believers , treated of by the apostle , rom. . . the place explained . it is of indwelling-sin , and that in the remainders of it in persons after their conversion to god , with its power , efficacy , and effects , that we intend to treat . this also is the great design of the apostle , to manifest and evince in c. . of the epistle to the romans . many indeed are the contests about the principal scope of the apostle in that chapter , and in what state the person is , under the law , or under grace whose condition he expresseth therein . i shall not at present enter into that dispute , but take that for granted , which may be undeniably proved and evinced ; namely , that it is the condition of a regenerate person , with respect unto the remaining power of indwelling-sin , which is there proposed , and exemplified by , and in the person of the apostle himself . in that discourse therefore of his , shall the foundation be laid of what we have to offer upon this subject . not that i shall proceed in an exposition of his revelation of this truth , as it lies in its own contexture , but only make use of what is delivered by him , as occasion shall offer it self . and here first occurreth , that which he affirms , ver . . i find then a law , that when i would do good , evil is present with me . there are four things observable in these words . first , the appellation he gives unto indwelling-sin , whereby the expresseth its power and efficacy , it is a law. for that which he terms a law , in this verse , he calls in the foregoing , sin that dwelleth in him . secondly , the way whereby he came to the discovery of this law , not absolutely , and in its own nature , but in himself , he found it ; i find a law. thirdly , the frame of his soul and inward man with this law of sin , and under its discovery , he would do good . fourthly , the state and activity of this law , when the soul is in that frame , when it would do good , it is present with him . for what ends and purposes we shall shew afterwards . the first thing observable is the compellation here used by the apostle , he calls indwelling-sin a law. it is a law. a law is taken either properly , for a directive rule ; or improperly , for an operative effective principle , which seems to have the force of a law. in its first sense , it is a moral rule which directs and commands , and sundry wayes moves and regulates the mind , and the will , as to the things which it requires , or forbids . this is evidently the general nature and work of a law. some things it commands , some things it forbids , with rewards and penalties , which move and impel men to do the one , and avoid the other . hence in a secondary sense , an inward principle , that moves and enclines constantly unto any actions , is called a law. the principle that is in the nature of every thing , moving and carrying it towards its own end and rest , is called the law of nature . in this respect every inward principle that inclineth and urgeth unto operations or actings suitable to it self , is a law. so rom. . . the powerful and effectual working of the spirit and grace of christ in the hearts of believers , is called the law of the spirit of life . and for this reason doth the apostle here call indwelling-sin a law. it is a powerful and effectual indwelling-principle , inclining and pressing unto actions agreeable and suitable unto its own nature . this and no other is the intention of the apostle in this expression . for although that term , a law , may sometimes intend a state and condition , and if here so used , the meaning of the words should be , i find that this is my condition , this is the state of things with me , that when i would do good evil is present with me , which makes no great alteration in the principal intendment of the place ; yet properly it can denote nothing here , but the chief subject treated of . for although the name of a law be variously used by the apostle in this chapter ; yet when it relates unto sin , it is nowhere applyed by him to the condition of the person , but only to express either the nature , or the power of sin it self : so ver . . i see another law in my members , warring against the law of my mind , and bringing me into captivity unto the law of sin which is in my members . that which he here calls the law of his mind , from the principal subject and seat of it , is in it self no other but the law of the spirit of life , which is in christ jesus , chap. . . or the effectual power of the spirit of grace , as was said . but the law as applyed unto sin , hath a double sense ; for as in the first place , i see a law in my members , it denotes the being and nature of sin ; so in the latter , leading into captivity to the law of sin which is in my members , it signifies its power & efficacy . and both these are comprised in the same name singly used , ver . . now that which we observe from this name , or term of a law attributed unto sin , is , that there is an exceeding efficacy and power in the remainders of indwelling-sin in believers , with a constant working towards evil . thus it is in believers , 't is a law even in them , though not to them . though its rule be broken , its strength weakned and impaired , its root mortified , yet it is a law still of great force and efficacy . there where 't is least felt , it is most powerful . carnal men in reference unto spiritual & moral duties , are nothing but this law , they do nothing but from it , and by it . it is in them a ruling and prevailing principle of all moral actions , with reference unto a supernatural and eternal end . i shall not consider it in them in whom it hath most power , but in them in whom its power is chiefly discovered and discerned , that is in believers , in the others only in order to the farther conviction and manifestation thereof . dly , the apostle proposeth the way whereby he discovered this law in himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i find then , or therefore a law. he found it ; it had been told him there was such a law , it had been preached unto him . this convinced him , that there was a law of sin. but it is one thing for a man to know in general , that there is a law of sin : another thing for a man to have an experience of the power of this law of sin in himself . it is preached to all ; all men that own the scripture acknowledge it , as being declared therein ; but they are but few that know it in themselves , we should else have more complaints of it than we have , and more contendings against it , and less fruits of it in the world . but this is that which the apostle affirms ; not that the doctrine of it had been preached unto him , but that he found it by experience in himself . i find a law ; i have experience of its power and efficacy . for a man to find his sickness and danger thereon from its effects , is another thing than to hear a discourse about a disease from its causes . and this experience is the great preservative of all divine truths in the soul. this it is to know a thing indeed , in reality , to know it for our selves , when as we are taught it from the word , so we find it in our selves . hence we observe , secondly , believers have experience of the power and efficacy of indwelling-sin . they find it in themselves , they find it as a law. it h●th a self-evidencing efficacy to them that are alive to discern it : they that find not its power , are under its dominion . whosoever contend against it , shall know and find , that it is present with them , that it is powerful in them . he shall find the stream to be strong , who swims against it , though he who rouls along with it , be insensible of it . thirdly , the general frame of believers notwithstanding the inhabitation of this law of sin , is here also expressed . they would do good . this law is present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the habitual inclination of their will is unto good . this law in them , is not a law unto them , as it is to unbelievers . they are not wholly obnoxious to its power , nor morally unto its commands . grace hath the soveraignty in their souls ; this gives them a will unto good ; they would do good , that is , alwayes and constantly , john . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to commit sin , is to make a trade of sin , to make it a mans business to sin ; so it is said , a believer doth not commit sin . and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to do that which is good ; to will to do so ; is to have the habitual bent and inclination of the will set on that which is good , that is , morally and spiritually good , which is the proper subject treated of ; whence is our third observation . there is , and there is through grace kept up in believers , a constant and ordinarily prevailing wil of doing good , notwithstanding the power and efficacy of indwelling-sin to the contrary . this in their worst condition , distinguisheth them from unbelievers in their best . the will in unbelievers is under the power of the law of sin . the opposition they make to sin , either in the root , or branches of it , is from their light , and their consciences ; the will of sinning in them is never taken away ▪ take away all other considerations & hinderances , whereof we shall treat afterwards , and they would sin willingly always . their faint endeavours to answer their convictions , are far from a will of doing that which is good . they will plead indeed , that they would leave their sins , if they could , and they would fain do better than they do . but it is the working of their light and convictions , not any spiritual inclination of their wills , which they intend by that expression . for where there is a will of doing good , there is a choice of that which is good for its own excellency sake , because it is desirable and suitable to the soul , and therefore to be preferred before that which is contrary . now this is not in any unbelievers ; they do not , they cannot so chuse that which is spiritually good , nor is it so excellent or suitable unto any principle that is in them : only they have some desires to attain that end , whereunto that which is good doth lead , and to avoid that evil which the neglect of it tends unto . and these also are for the most part so weak and languid in many of them , that they put them not upon any considerable endeavours ; witness that luxury , sloth , worldliness and security , that the generality of men are even drowned in . but in believers there is a will of doing good , an habitual disposition and inclination in their wills unto that which is spiritually good . and where this is , it is accompanied with answerable effects . the will is the principle of our moral actions , and therefore unto the prevailing disposition thereof , will the general course of our actings be suited . good things will proceed from the good treasures of the heart . nor can this disposition be evidenced to be in any but by its fruits . a will of doing good , without doing good , is but pretended . fourthly , there is yet another thing remaining in these words of the apostle , arising from that respect that the presence of sin hath unto the time and season of duty : when i would do good , ( saith he ) evils is present with me . there are two thing to be considered in the will of doing good , that is in believers . first , there is its habitual residence in them . they have always an habitual inclination of will unto that which is good . and this habitual preparation for good is always present with them , as the apostle expresses it , ver . . of this chapter . secondly , there are special times and seasons for the exercise of that principle . there is a , when i would do good , a season wherein this or that good , this or that duty is to be performed and accomplished , suitably unto the habitual preparation and inclination of the will. unto these two , there are two things in indwelling-sin opposed . to the gracious principle residing in the will , inclining unto that which is spiritually good , it is opposed as it is a law that is a contrary priciple inclining unto evil , with an aversation from that which is good . unto the second , or the actual willing of this or that good in particular , unto this , when i would do good , is opposed the presence of this law , evil is present with me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; evil is at hand and ready to oppose the actual accomplishment of the good aimed at . whence , fourthly , indwelling-sin is effectually operative in rebelling and inclining to evil , when the will of doing good is in a particular manner active , and inclining unto obedience . and this is the description of him who is a believer , and a sinner , as every one who is the former , he is the latter also . these are the contrary principles , and the contrary operations that are in him . the principles are a will of doing good on the one hand , from grace , and a law of sin on the other . their adverse actings and operations are insinuated in those expressions , when i would do good , evil is present with me . and these both are more fully expressed by the apostle , gal. . . for the flesh lusteth against the spirit , and the spirit against the flesh , and these are contrary the one to the other ; so that i cannot do the things that i would . and here lie the springs of the whole course of our obedience . an acquaintance with these several principles , and their actings , is the principal part of our wisdom . they are , upon the matter , next to the free grace of god in our justification by the blood of christ , the only things wherein the glory of god and our own souls are concern'd . these are the springs of our holiness , and our sins , of our joys and troubles , of our refreshments and sorrows . it is then all our concernments to be throughly acquainted with these things , who intend to walk with god , or to glorifie him in this world . and hence we may see what wisdom is required , in the guiding & management of our hearts & ways before god. where the subjects of a ruler are in fewds & oppositions one against another , unless great wisdom be used in the government of the whole , all things will quickly be ruinous in that state. there are these contrary principles in the hearts of believers , and if they labour not to be spiritually wise , how shall they be able to steer their course aright ? many men live in the dark to themselves all their days ; what ever else they know , they know not themselves . they know their outward estates , how rich they are , and the condition of their bodies as to health and sickness they are careful to examine ; but as to their inward man , and their principles as to god and eternity , they know little or nothing of themselves . indeed few labour to grow wise in this matter , few study themselves as they ought , are acquainted with the evil of their own hearts as they ought , on which yet the whole course of their obedience , and consequently of their eternal condition doth depend . this therefore is our wisdom , and it is a needful wisdom , if we have any design to please god , or to avoid that which is a provocation to the eyes of his glory . we shall find also in our inquiry hereinto , what diligence and watchfulness is required unto a christian conversation . there is a constant enemy unto it in every ones heart : and what an enemy it is we shall afterwards show , for this is our design to discover him to the uttermost . in the mean time we may well bewail the woful sloth and negligence that is in the most , even of professors . they live and walk as though they intended to go to heaven hood-wink● , and asleep , as though they had no enemy to deal withall . their mistake therefore and folly will be fully laid open in our progress . that which i shall principally fix upon , in reference unto our present design , from this place of the apostle , is that which was first laid down , namely , that there is an exceeding efficacy and power in the remainder of indwelling-sin in believers , with a constant inclination and working towards evil . awake therefore , all of you in whose hearts are any thing of the ways of god. your enemy is not only upon you , as on sampson of old , but is in you also . he is at work by all ways of force and craft , as we shall see . would you not dishonour god and his gospel , would you not scandalize the saints and ways of god , would you not wound your consciences , and endanger your souls , would you not grieve the good and holy spirit of god , the author of all your comforts ; would you keep your garments undefiled , and escape the woful temptations and pollutions of the days wherein we live ; would you be preserved from the number of the apostates in these latter days ? awake to the consideration of this cursed enemy , which is the spring of all these and innumerable other evils , as also of the ruine of all the souls that perish in this world . chap. ii. indwelling●sin a law. in what sense it is so called . what kind of law it is . an inward effective principle called a law. the power of sin thence evinced . that which we have proposed unto consideration is the power and efficacy of indwelling-sin . the ways whereby it may be evinced are many . i shall begin with the appellation of it in the place before mentioned , it is a law ; i find a law , saith the apostle . it is because of its power and efficacy that it is so called ; so is also the principle of grace in believers the law of the spirit of life , as we observed before , rom. . . which is the exceeding greatness of the power of god in them , ephes. . . where there is a law ▪ there is power . we shall therefore shew both what belongs unto it , as it is a law in general , and also what is peculiar or proper in it , as being such a law as we have described . there are in general two things attending every law , as such . first , dominion . rom. . . the law hath dominion over a man whilst he liveth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it lordeth it over a man. where any law takes place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it hath dominion . it is properly the act of a superiour , and it belongs to its nature to exact obedience by way of dominion . now there is a two-fold dominion , as there is a two-fold law. there is a moral authoritative dominion over a man , and there is a real effective dominion in a man. the first is an affection of the law of god , the latter of the law of sin . the law of sin hath not in it self a moral dominion , it hath not a rightful dominion or authority over any man , but it hath that which is equivalent unto it ; whence it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reign as a king , rom. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to lord it , or have dominion , ver . . as a law in general is said to have , chap. . . but because it hath lost its complete dominion , in reference unto believers , of whom alone we speak , i shall not insist upon it in this utmost extent of its power . but even in them it is a law still , though not a law unto them ; yet , as was said , it is a law in them . and though it have not a complete , and as it were a rightful dominion over them , yet it will have a domination as to some things in them . it is still a law , and that in them , so that all its actings are the actings of a law ; that is , it acts with power , though it have lost its complete power of ruling in them . though it be weakened , yet its nature is not changed . it is a law still , and therefore powerful . and as its particular workings ( which we shall afterwards consider ) are the ground of this appellation , so the term it self teacheth us in general , what we are to expect from it , and what endeavours it will use for dominion , to which it hath been accustomed . secondly , a law , as a law , hath an efficacy to provoke those that are obnoxious unto it unto the things that it requireth . a law hath rewards and punishments accompanying of it . these secretly prevail on them to whom they are proposed , though the things commanded be not much desirable , and generally all laws have their efficacy on the minds of men from the rewards and punishments that are annexed unto them . nor is this law without this spring of power : it hath its rewards and punishments . the pleasures of sin are the rewards of sin ; a reward that most men lose their souls to obtain . by this the law of sin , contended in moses against the law of grace , heb. . , . he chose rather to suffer afflictions with the people of god , than to enjoy the pleasures of sin for a season ; for he looked unto the recompence of reward . the contest was in his mind between the law of sin , and the law of grace . the motive on the part of the law of sin , wherewith it sought to draw him over , and wherewith it prevails on the most , was the reward that it proposed unto him , namely that he should have the present enjoyment of the pleasures of sin , by this it contended against the reward annexed unto the law of grace , called the recompence of reward . by this sorry reward doth this law keep the world in obedience to its commands . and experience shew us , of what power it is to influence the minds of men . it hath also punishments that it threatens men with , who labour to cast off its yoke . what ever evil , trouble or danger in the world attends gospel obedience ; what ever hardship or violence is to be offered to the sensual part of our natures in a strict course of mortification , sin makes use of as if they were punishments attending the neglect of its commands . by these it prevails on the fearful , who shall have no share in life eternal , rev. . . and it is hard to say by whether of these , its pretended rewards , or pretended punishments , it doth most prevail , in whether of them its greatest strength doth lie . by its rewards it inticeth men to sins of commission , as they are called , in ways and actions tending to the satisfaction of its lusts . by its punishments it induceth men to the omitting of duties , a course tending to no less a pernicious event than the former . by which of these the law of sin hath its greatest success in and upon the souls of men , is not evident , and that because they are seldom or never separated , but equally take place on the same persons . but this is certain , that by tenders and promises of the pleasures of sin on the one hand , by threats of the deprivation of all sensual contentments ; and the infliction of temporal evils on the other , it hath an exceeding efficacy on the minds of men , oftentimes of believers themselves . unless a man be prepared to reject the reasonings that will offer themselves from the one and the other of these , there is no standing before the power of this law. the world falls before them every day , with what deceit and violence they are urged and imposed on the minds of men , we shall afterwards declare ; as also what advantages they have to prevail upon them . look on the generality of men , and you shall find them wholly by these means at sins disposal . do the profits and pleasures of sin lie before them , nothing can withhold them from reaching after them . do difficulties and inconveniencies attend the duties of the gospel , they will have nothing to do with them , and so are wholly given up to the rule and dominion of this law. and this l●ght in general we have into the power and efficacy of indwelling-sin from the general nature of a law , whereof it is partaker . we may consider nextly what kind of law in particular it is , which will farther evidence that power of it , which we are enquiring after . it is not an outward , written , commanding , directing law , but an inbred , working , impelling , urging law. a law proposed unto us , is not to be compared for efficacy to a law inbred in us . adam had a law of sin proposed to him in his temptation , but because he had no law of sin inbred and working in him , he might have withstood it . an inbred law must needs be effectual . let us take an example from that law , which is contrary to this law of sin. the law of god , was at first inbred and natural unto man , it was concreated with his faculties , and was their rectitude both in being and operation in reference to his end of living unto god , and glorifying of him . hence it had an especial power in the whole soul , to enable it unto all obedience , yea , and to make all obedience easie and pleasant . such is the power of an inbred law. and though this law as to the rule and dominion of it , be now by nature cast out of the soul , yet the remaining sparks of it , because they are inbred , are very powerful and effectual , as the apostle declares , rom. . , . afterwards god renews this law , and writes it in tables of stone ; but what is the efficacy of this law ; will it now as it is external , and proposed unto men , enable them to perform the things that it exacts and requires ? not at all . god knew it would not , unless it were turned to an internal law again ; that is untill of a moral outward rule , it be turned into an inward real principle . wherefore god makes his law internal again , and implants it on the heart as it was at first , when he intends to give it power to produce obedience in his people , jer. . , , . i will put my law in their inward parts , and write it in their hearts . this is that which god fixeth on , as it were upon a discovery of the insufficiency of an outward law leading men unto obedience . the written law , saith he , will not do it ; mercies and deliverances from distress will not effect it ; trials and afflictions will not accomplish it ; then saith the lord , will i take another course ; i will turn the written law , into an internal living principle , in their hearts , and that will have such an efficacy , as shall assuredly make them my people , and keep them so . now such is this law of sin , it is an indwelling-law , rom. . . it is sin that dwelleth in me , ver . . sin that dwelleth in me , ver . . it is present with me , ver . . it is in my members ; yea , it is so far in a man , as in some sense it is said to be the man himself , ver . . i know that in me , that is in my flesh there dwelleth no good thing . the flesh , which is the seat and throne of this law , yea , which indeed is this law , is in some sense the man himself , as grace also is the new man. now from this consideration of it , that it is an indwelling-law inclining and moving to sin , as an inward habit or principle , it hath sundry advantages increasing its strength and farthering its power . as , first , it alwayes abides in the soul , it is never absent . the apostle twice useth that expression , it dwelleth in me . there is its constant residence and habitation . if it came upon the soul only at certain seasons , much obedience might be perfectly accomplished in its absence . yea , and as they deal with usurping tyrants , whom they intend to thrust out of a city , the gates might be sometimes shut against it , that it might not return . the soul might fortifie it self against it . but the soul is its home , there it dwells , and is no wanderer . where ever you are , whatever you are about , this law of sin is alwayes in you . in the best that you do , and in the worst . men little consider what a dangerous companion is alwayes at home with them . when they are in company , when alone , by night or by day , all is one , sin is with them . there is a living coal continually in their houses , which if i● be not looked unto , will fire them , and it may be consume them . o the woful security of poor souls ! how little do the most of men think of this inbred enemy , that is never from home ! how little for the most part doth the watchfulness of any professors answer the danger of their state and condition . secondly , it is alwayes ready to apply it self to every end and purpose that it serves unto . it doth not only dwell in me , saith the apostle , but when i would do good , it is present with me : there is somewhat more in that expression , than meer indwelling . an inmate may dwell in an house , and yet not be alwayes m●dling with what the good man of the house hath to do , ( that so we may keep to the allusion of indwelling , used by the apostle . ) but it is so with this law , it doth so dwell in us , as that it will be present with us in every thing we do , yea , oftentimes when with most earnestness we desire to be quit of it , with most violence it will put it self upon us : when i would do good , it is present with me . would you pray , would you hear , would you give alms , would you meditate , would you be in any duty acting faith on god , and love towards him , would you work righteousness , would you resist temptations , this troublesome perplexing indweller will still more or less put it self upon you , and be present with you ; so that you cannot perfectly and compleatly accomplish the thing that is good , as our apostle speaks , ver . . sometimes men by hearkning to their temptations , do stir up , excite and provoke their lusts ; and no wonder if then they find them present and active . but it will be so , when with all our endeavours we labour to be free from them . this law of sin dwells in us , that is , it adheres as a depraved principle unto our minds in darkness , and vanity , unto our affections in sensuality , unto our wills in a loathing of , and aversation from that which is good , and by some , more , or all of these , is continually putting it self upon us , in inclinations , motions , or suggestions to evil , when we would be most gladly quit of it . thirdly , it being an indwelling-law , it applyes it self to its work with great facility and easiness , like the sin that doth so easily beset us , heb. . . it ●ath a great facility and easiness in the application of it self unto its work ; it needs no doors to be opened unto it , it needs no engines to work by . the soul cannot apply it self to any duty of a man , but it must be by the exercise of those faculties wherein this law hath its residence . is the understanding or the mind to be applyed unto any thing ? there it is in ignorance , darkness , vanity , folly , madness . is the will to be engaged , there it is also in spiritual deadness , stubborness , and the roots of obstinacy ? is the heart and affections to be set on work , there it is in inclinations to the world , and present things , and sensuality , with proneness to all manner of defilements ? hence it is easie for it to insinuate it self into all that we do , and to hinder all that is good , and to further all sin and wickedness . it hath an intimacy , an inwardness with the soul , and therefore in all that we do , doth easily beset us . it possesseth those very faculties of the soul , whereby we must do , what we do , what ever it be , good or evil . now all these advantages it hath as it is a law , as an indwelling-law which manifests its power and efficacy . it is alwayes resident in the soul , it puts its self upon all its actings , and that with easiness and facility . this is that law which the apostle asfirms , that he found in himself , this is the title that he gives unto the powerful and effectual remainders of indwelling-sin , even in believers , and these general evidences of its power from th●t appellation have we . many there are in the world , who find not this law in them , who whatever they have been taught in the word , have not a spiritual sense and experience of the power of indwelling-sin , and that because they are wholly under the dominion of it . they find not that there is darkness and folly in their minds , because they are darkness it self , and darkness will discover nothing . they find not deadness and an indisposition in their hearts and wills to god , because they are dead wholly in trespasses and sins . they are at peace with their lusts , by being in bondage unto them . and this is the state of most men in the world , which makes them wofully despise all their eternal concernments . whence is it that men follow and pursue the world with so much greediness , that they neglect heaven , and life , and immorrality for it every day ? whence is it that some pursue their sensuality with delight , they will drink , and revel , and have their sports , let others say what they please ? whence is it that so many live so unprofitably under the word , that they understand so little of what is spoken unto them , that they practise less of what they understand , and will by no means be stirred up to answer the mind of god in his calls unto them ? it is all from this law of sin , and the power of it that rules and bears sway in men , that all these things do proceed ; but it is not such persons of whom at present we particularly treat . from what hath been spoken , it will ensue , that if there be such a law in believers , it is doubtless their duty to find it out , to find it so to be . the more they find its power , the less they will feel its effects . it will not at all advantage a man to have an hectical distemper , and not to discover it ; a fire lying secretly in his house , and not to know it . so much as men find of this law i● them , so much they will abhor it and themselves , and no more . proportionably also to their discovery of it , will be their earnestness for grace ; not will it rise higher . all watchfulness and diligence in obedience will be answerable also thereunto . upon this one hinge , or finding out , and experiencing the power and the efficacy of this law of sin , turns the whole course of our lives . ignorance of it breeds senslesness , carelesness , sloth , security and pride , all which the lords soul abhors . eruptions into great , open , conscience-wasting , scandalous sins , are from want of a due spiritual consideration of this law. enquire then how it is with your souls , what do you find of this law , what experience have you of its power and efficacy ? do you find it dwelling in you , alwayes present with you , exciting it self , or putting forth its poison with facility and easiness , at all times , in all your duties , when you would do good ? what humiliation , what self-abasement , what intensness in prayer , what diligence , what watchfulness doth this call for at your hands ? what spiritual wisdom do you stand in need of ? what supplies of grace , what assistance of the holy ghost will be hence also discovered ? i fear we have few of us a diligence proportionable to our danger . chap. iii. the seat or subject of the law of sin. the heart , what meant thereby . properties of the heart as possessed by sin . unsearchable . deceitful . whence that deceit ariseth . improvements of these considerations . having manifested indwelling-sin whereof we treat in the remainders of it in believers , to be a law , and evinced in general , the power of it from thence , we shall now proceede to give particular instances of its efficacy and advantages , from some things that generally relate unto it as such . and these are three . first , its seat and subject : secondly , it s natural properties ; and thirdly , its operations and the manner thereof , which principally we aim at , and shall attend unto . first , for the seat and subject of this law of sin , the scripture every where assigns it to be the heart . there indwelling-sin keeps its especial residence . it hath invaded and possessed the throne of god himself , eccles. . . madness is in the heart of men whilest they live . this is their madness , or the root of all that madness which appears in their lives , matth. . . out of the heart proceed evil thoughts , murders , adulteries , fornications , thefts , false witness , blasphemies , &c. there are many outward temptations and provocations that befall men , which excite and stir them up unto these evils . but they do but as it were , open the vessel , and let out what is laid up and stored in it . the root , rise , and spring of all these things is in the heart . temptations and occasions put nothing into a man , but only draw out what was in him before . hence is that summary description of the whole work and effect of this law of sin , gen. . . every imagination of the thoughts of mans heart is only evil continually ; so also , chap. . . the whole work of the law of sin , from its first rise , its first coyning of actual sin , is here described , and its seat , its work-house , is said to be the heart . and so it is called by our saviour , the evil treasure of the heart , luke . . an evil man , out of the evil treasure of his heart , bringeth forth evil things . this treasure is the prevailing principle of moral actions that is in men . so in the beginning of the verse , our saviour calls grace the good treasure of the heart of a good man , whence that which is good doth proceed . it is a principle constantly and abundantly inciting and stirring up unto , and consequently bringing forth actions conformable , and like unto it , of the same kind and nature with its self . and it is also called a treasure for its abundance . it will never be exhausted , it is not wasted by mens spending on it : yea , the more lavish men are of this stock , the more they draw out of this treasure , the more it grows and abounds : as men do not spend their grace , but increase it by its exercises , no more do they their indwelling-sin . the more men exercise their grace in duties of obedience , the more it is strengthened and encreased . and the more men exert and put forth the fruits of their lust , the more is that enraged and encreased in them . it feeds upon its self , swallows up its own poyson , and grows thereby . the more men sin , the more are they inclined unto sin . it is from the deceitfulness of this law of sin , whereof we shall speak afterwards at large , that men perswade themselves , that by this or that particular sin , they shall so satisfie their lusts , as that they shall need to sin no more . every sin increaseth the principle , and fortifieth the habit of sinning . it is an evil treasure that increaseth by doing evil . and where doth this treasure lye ? it is in the heart , there it is laid up , there it is kept in safety . all the men in the world , all the angels in heaven , cannot dispossess a man of this treasure , it is so sa●ely stored in the heart . the heart in the scripture is variously used . sometimes for the mind and understanding ; sometimes for the will ; sometimes for the affections ; sometimes for the conscience ; sometimes for the whole soul. generally it denotes the whole soul of man , and all the faculties of it , not absolutely , but as they are all one principle of moral operations , as they all concurr in our doing good or evil . the mind as it enquireth , discerneth , and judgeth what is to be done , what refused ; the will , as it chuseth , or refuseth , and avoids ; the affections as they like or dislike , cleave to , or have an aversation from that which is proposed to them ; the conscience as it warns , and determines , are all together called the heart . and in this sense it is that we say the seat and subject of this law of sin is the heart of man. only we may add , that the scripture speaking of the heart , as the principle of mens good or evil actions , doth usually insinuate together with it two things belonging unto the manner of their performance . first , a suitableness and pleasingness unto the soul in the things that are done . when men take delight , and are pleased in and with what they do , they are said to do it heartily with their whole hearts . thus when god himself blesseth his people in love and delight , he sayes , he doth it with his whole heart , and his whole soul , jer. . . secondly , resolution and constancy in such actions . and this also is denoted in the metaphorical expression before used of a treasure , from whence men do constantly take out the things which either they stand in need of ; or do intend to use . this is the subject , the seat , the dwelling place of the law of sin. the heart as it is the entire principle of moral operations , of doing good or evil , as out of it proceed good or evil . here dwells our enemie : this is the fort , the cittadel of this tyrant , where it maintains a rebellion against god all our dayes . sometimes it hath more strength , and consequently more success ; sometimes less of the one , and of the other , but is alwayes in rebellion whilest we live . that we may in our passage take a little view of the strength and power of sin from this seat and subject of it , we may consider one or two properties of the heart that exceedingly contribute thereunto . it is like an enemy in war , whose strength and power , lye not only in his numbers , and force of men or arms , but also in the unconquerable forts that he doth possess . and such is the heart to this enemy of god and our souls , as will appear from the properties of it , whereof one or two shall be mentioned . first , it is unsearchahle . jer. . , . who can know the heart ? i the lord search it . the heart of man is pervious to god only ; hence he takes the honour of searching the heart to be as peculiar to himself , and as fully declaring him to be god , as any other glorious attribute of his nature . we know not the hearts of one another , we know not our own hearts as we ought . many there are that know not their hearts as to their general bent and disposition , whether it be good or bad , sincere and sound , or corrupt and naught ; but no one knoweth all the secret intrigues , the windings and turnings , the actings and aversations of his own heart . hath any one the perfect measure of his own light and darkness ? can any one know what actings of chusing or aversation his will will bring forth , upon the proposal of that endless variety of objects that it is to be exercised with ? can any one traverse the various mutability of his affections ? do the secret springs of acting and refusing in the soul , lie before the eyes of any man ? doth any one know what will be the motions of the mind or will , in such and such conjunctions of things ? such a suiting of objects , such a pretension of reasonings , such an appearance of things desirable ? all in heaven and earth but the infinite all-seeing god , are utterly ignorant of these things . in this unsearchable heart dwells the law of sin , and much of its security , and consequently of its strength , lies in this , that it is past our finding out . we fight with an enemy whose secret strength we cannot discover , whom we cannot follow into its retirements . hence oftentimes , when we are ready to think sin quite ruined , after a while we find it was but out of fight . it hath coverts and retreats in an unsearchable heart , whither we cannot pursue it . the soul may perswade it self all is well , when sin may be safe in the hidden darkness of the mind , which 't is impossible that he should look into , for what ever makes manifest is light . it may suppose the will of sinning is utterly taken away , when yet there is an unsearchable reserve for a more suitable object , a more vigorous temptation than at present it is tried withal . hath a man had a contest with any lust , and a blessed victory over it by the holy ghost , as to that present trial ; when he thinks it is utterly expelled , he ere long finds that it was but retired out of fight . it can lie so close in the minds darkness , in the wills indisposition , in the disorder and carnality of the affections , that no eye can discover it . the best of our wisdom is but to watch its first appearances , to catch its first under-earth heavings and workings and to set our selves in opposition to them ; for to follow it into the secret corners of the heart , that we cannot do . it is true , there is yet a relief in this case , namely that he to whom the work of destroying the law of sin , and body of death in us is principally committed , namely the holy ghost , comes with his ax to the very root , neither is there any thing in an unsearchable heart that is not open and naked unto him , heb. . . but we in a way of duty may hence see what an enemy we have to deal withall . secondly , as it is unsearchable , so it is deceitful , as in the place above mentioned ; it is deceitful above all things , incomparably so . there is great deceit in the dealings of men in the world , great in their counsels and contrivances in reference to their affairs private and publick ; great deceit in their words and actings : the world is full of deceit and fraud . but all this is nothing to the deceit that is in mans heart towards himself , for that is the meaning of the expression in this place , and not towards others . now incomparable deceitfulness , added to unsearchableness , gives a great addition and encrease of strength of the law of sin , upon the account of its seat and subject . i speak not yet of the deceitfulness of sin it self , but the deceitfulness of the heart where it is seated . prov. . . there are seven abominations in the heart ; that is , not only many , but an absolute complete number , as seven denotes : and they are such abominations as consist in deceitfulness ; so the caution fore-going insinuates , trust him not ; for it is only deceit that should make us not to trust in that degree and measure which the object is cabable of . now this deceitfulness of the heart , whereby it is exceedingly advantaged in its harbouring of sin , lies chiefly in these two things . first , that it abounds in contradictions , so that it is not to be found and dealt withall according to any constant rule , and way of procedure . there are some men that have much of this from their natural constitution , or from other causes in their conversation . they seem to be made up of contradictions ; sometimes to be very wise in their affairs , sometimes very foolish ; very open , and very reserved ; very facile , and very obstinate ; very easie to be entreated , and very revengeful , all in a remarkable height . this is generally accounted a bad character , and is seldom found but when it proceeds from some notable predominant lust . but in general , in respect of moral good or evil , duty or sin , it is so with the heart of every man ; flaming hot , and key cold ; weak , and yet stubborn ; obstinate , and facile . the frame of the heart is ready to contradict it self every moment . now you would think you had it all for such a frame , such a way ; anon it is quite otherwise : so that none know what to expect from it . the rise of this is the disorder that is brought upon all its faculties by sin . god created them all in a perfect harmony and union . the mind and reason were in perfect subjection and subordination to god , and his will ; the will answered in its choice of good , the discovery made of it by the mind ; the affections constantly and evenly followed the understanding and will. the minds subjection to god was the spring of the orderly and harmonious motion of the soul , and all the wheels in it . that being disturbed by sin , the rest of the faculties move cross and contrary one to another ; the will chuseth not the good which the mind discovers , the affections delight not in that which the will chuseth , but all jar and interfere , cross and rebel against each other . this we have got by our falling from god. hence sometimes the will leads , the judgment follows . yea , commonly the affections that should attend upon all , get the sovereignty , and draw the whole soul captive after them . and hence it is , as i said , that the heart is made up of so many contradictions in its actings . sometimes the mind retains its sovereignty , and the affections are in subjection , and the will ready for its duty . this puts a good face upon things . immediately the rebellion of the affections , or the obstinacy of the will take place and prevail , and the whole scene is changed . this , i say , makes the heart deceitful above all things ; it agrees not at all in it self , is not constant to it self , hath no order that it is constant unto , is under no certain conduct that is stable , but if i may so say , hath a rotation in it self , where oft-times the feet lead and guide the whole . secondly , its deceit lies in its full promisings upon the first appearance of things . and this also proceeds from the same principle with the former . sometimes the affections are touched and wrought upon , the whole heart appears in a fair frame , all promiseth to be well . within a while the whole frame is changed ; the mind was not at all affected or turned ; the affections a little acted their parts and are gone off , and all the fair promises of the heart are departed with them . now add this deceitfulness to the unsearchableness before mentioned , and we shall find , that at least the difficulty of dealing effectually with sin in its seat and throne , will be exceedingly encreased . a deceiving and a deceived heart , who can deal with it ? especially considering that the heart imploys all its deceits unto the service of sin , contributes them all to its furtherance . all the disorder that is in the heart , all its false promises , and fair appearances , promote the interest and advantages of sin . hence god cautions the people to look to it , left their own hearts should entice and deceive them . who can mention the treacheries and deceits that lie in the heart of man ? it is not for nothing that the holy ghost so expresseth it , it is deceitful above all things ; uncertain in what it doth , and false in what it promiseth . and hence moreover it is , amongst other causes , that in the pursuit of our war against sin , we have not only the old work to go over and over , but new work still while we live in this world ; still new stratagems and wiles to deal withall , as the manner will be where unsearchableness and deceitfulness are to be contended with . there are many other properties of this feat and subject of the law of sin , which might be insisted on to the same end and purpose , but that would too far divert us from our particular design ; and therefore i shall pass these over with some few considerations . never let us reckon that our work in contending against sin , in crucifying , mortifying , and subduing of it , is at an end . the place of its habitation is unsearchable ; and when we may think that we have throughly won the field , there is still some reserve remaining that we saw not , that we knew not o● . many conquerors have been ruined by their carelesness after a victory ; and many have been spiritually wounded after great successes against this enemy . david was so , his great surprizal into sin was after a long profession , manifold experiences of god , and watchful keeping himself from his iniquity . and hence in part hath it come to pass , that the profession of many hath declined in their old age , or riper time , which must more distinctly be spoken to afterwards . they have given over the work of mortifying of sin , before their work was at an end . there is no way for us to pursue sin in its unsearchable habitation , but by being endless in our pursuit . and that command of the apostle which we have , colos. . . on this account is as necessary for them to observe , who are towards the end of their race , as those that are but at the beginning of it . mortifie therefore your members that are on the earth ; be always doing it whilst you live in this world . it is true , great ground is obtained , when the work is vigorously and constantly carried on ; sin is much weakened , so that the soul presseth forwards towards perfection . but yet the work must be endless , i mean whilst we are in this world . if we give over , we shall quickly see this enemy exerting it self with new strength and vigour . it may be , under some great affliction , it may be in some eminent enjoyment of god , in the sense of the sweetness of blessed communion with christ , we have been ready to say , that there was an end of sin , that it was dead and gone for ever : but have we not found the contrary by experience ? hath it not manifested that it was only retired into some unsearchable recesses of the heart , as to its in-being and nature , though it may be greatly weakened in its power ? let us then reckon on it , that there is no way to have our work done , but by always doing of it ; and he who dies fighting in this warfare , dies assuredly ▪ a conqueror . secondly , hath it its residence in that which is various , inconstant , deceitful above all things , this calls for perpetual watchfulness against it . an open enemy that deals by violence only , always gives some respite ; you know where to have him , and what he is doing , so as that sometimes you may sleep quietly without fear : but against adversaries that deal by deceit and treachery , ( which are long swords , and reach at the greatest distance ) nothing will give security but perpetual watchfulness . it is impossible we should in this case be too jealous , doubtful , suspicious , or watchful . the heart hath a thousand wiles and deceits , and if we are in the least off from our watch , we may be sure to be surprised . hence are those reiterated commands and cautions given for watching , for being circumspect , diligent , careful , and the like . there is no living for them who have to deal with an enemy deceitful above all things , unless they persist in such a frame . all cautions that are given in this case are necessary , especially that , remember not to believe . doth the heart promise fair , rest not on it , but say to the lord christ , lord , do thou undertake for me . doth the sun shine fair in the morning , reckon not therefore on a fair day ; the clouds may arise and fall : though the morning give a fair appearance of serenity and peace , turbulent affections may arise , and cloud the soul with sin and darkness . thirdly then , commit the whole matter with all care and diligence unto him who can search th● heart to the uttermost , and knows how to prevent all its treacheries and deceits . in the things before mentioned lies our duty , but here lies our safety . there is no treacherous corner in our hearts , but he can search it to the uttermost ; there 's no deceit in them but he can disappoint it . this course david takes , psal. . after he had set forth the omnipresence of god , and his omniscience , vers . , , . he makes improvement of it , verse . search me , o lord , and try me . as if he had said , it is but a little that i know of my deceitful heart , only i would be sincere , i would not have reserves for sin retained therein ; wherefore do thou , who art present with my heart , who knowest my thoughts long before , undertake this work , perform it throughly , for thou alone art able so to do . there are yet other arguments for the eviden●ing of the power and strength of indwelling-sin from whence it is termed a law , which we must pass through according to the order wherein before we laid them down . chap. iv. indwelling sin enmity against god. thence its power . admits of no peace nor rest : is against god himself , acts it self in aversation from god ; and propensity to evil. is universal . to all of god. in all of the soul. cons●ant . we have seen the seat and subject of this law of sin. in the next place we might take a view of its nature in general , which also will manifest its power and efficacy . but this i shall not enlarge upon ; it being not my business to declare the nature of indwelling-sin , it hath also been done by others . i shall therefore only in reference unto our special design in hand , consider one property of it , that belongs unto its nature : and this alwayes where ever it is . and this is that which is expressed by the apostle , rom. . . the carnal mind is enmity against god ; that which is here called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wisdom of the flesh , is the same with the law of sin , which we insist on . and what sayes he hereof ? why it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enmity against god it is not only an enemy , for so possibly some reconciliation of it unto god might be made , but it is enmity it self , and so not capable of accepting any terms of peace . enemies may be reconciled , but enmity cannot . yea , the only way to reconcile enemies , is to destroy the enmity . so the apostle in another case tells us , rom. . . we who were enemies , are reconciled unto god ; that is , a work compassed and brought about by the blood of christ ; the reconciling of the greatest enemies . but when he comes to speak of enmity , there is no way for it , but it must be abolished and destroyed , eph. . . having abolished in his flesh the enmity : there is no way to deal with any enmity whatever , but by its abolition or destruction . and this also lyes in it as it is enmity , that every part and parcel of it , if we may so speak , the least degree of it that can possibly remain in any one , whilest , and where there is any thing of its nature , is enmity still . it may not be so effectual and powerful in operation , as where it hath more life and vigour , but it is enmity still . as every drop of poyson , is poyson , and will infect , and every spark of fire , is fire , and will burn ; so is every thing of the law of sin , the last , the least of it , it is enmity , it will poyson , it will burn . that which is any thing in the abstract is still so ; whilst it hath any being at all . our apostle who may well be supposed to have made as great a progress in the subduing of it , as any one on the earth , yet after all cryes out for deliverance , as from an irreconcileable enemy , rom. . . the meanest acting , the meanest and most imperceptible working of it , is the acting and working of enmity . mortification abates of its force , but doth not change its nature . grace changeth the nature of man , but nothing can change the nature of sin . what ever effect be wrought upon it , there is no effect wrought in it , but that it is enmity still , sin still . this then by it is our astate and condition , god is love , john. . . he is so in himself , eternally excellent and desirable above all . he is so to us , he is so in the blood of his son , and in all the inexpressible fruits of it , by which we are what we are , and wherein all our future hopes and expectations are wrapped up . against this god we carry about us an enmity , all our dayes . an enmity that hath this from its nature , that it is incapable of cure or reconciliation . destroyed it may be it shall be , but cured it cannot be . if a man hath an enemy to deal withal that is too mighty for him , as david had with saul , he may take the course that he did ; consider what it is that provoked his enemy against him , & so address himself to remove the cause and make up his peace , sam. . . if the lord have stirred thee up against me , let him accept an offering , but if they be the children of men , cursed be they of the lord ; come it from god or man , there is yet hopes of peace . but when a man hath enmity it self to deal withal , nothing is to be expected but continual fighting to the destruction of the one party . if it be not overcome and destroyed , it will overcome and destroy the soul. and herein lyes no small part of its power which we are enquiring after ; it can admit of no terms of peace , of no composition . there may be a composition , where there is no reconciliation . there may be a truce where there is no peace . but with this enemy we can obtain neither the one , nor the other . it is never quiet conquering , nor conquered , which was the only kind of enemy that the famous warriour complained of , of old . it is in vain for a man to have any expectation of rest from his lust , but by its death , of absolute freedom , but by his own . some in the tumultuating of their corruptions , seek for quietness by labouring ●o satisfie them , making provision for the flesh to fulfill the lusts thereof ; as the apostle speaks , rom. . . this is to aslake fire by wood and oyle . as all the fuel in the world , all the fabrick of the creation that is combustible , being cast into the fire , will not at all satisfie it , but increase it ; so is it with satisfaction given to sin by sinning , it doth ●ut inflame and increase . if a man will part with some of his goods unto an enemy , it may satisfie him ; but enmity will have all , and is not one whit the more satisfied , that if he had received nothing at all . like the lean cattle that were never the less hungry , for having devoured the fat . you cannot bargain with the fire to take but so much of your houses , ye have no way but to quench it . it is in this case , as it is in the contest between a wise man and a fool , prov. . . whether he rage or laugh , there is no rest . what ever frame or temper he be in , his importunate folly makes him troublesome . it is so with this indwelling-sin , whether it rage or laugh , whether it violently tumultuate , as it will do on provocations and temptations , it will be outragious in the soul , or whether ●t seem to be pleased and contented , to be satisfied , all is one , there is no peace , no rest to be had with it , or by it . had it then been of any other nature , some other way might have been fixed on , ●ut being it consists in enmity , all the relief the soul ●ath must lye in its ruine . secondly , it is not only said to be enmity , but it is said to be enmity against god. it hath chosen a great enemy indeed . it is in sundry places proposed as our enemy , pet. . . abstain from fleshly lusts , which warr against the soul. they are enemies to the soul , that is , to our selves . sometimes as an enemy to the spirit that is in us , the flesh lusteth or fighteth against the spirit , gal. . . it fights against the spirit , or the spiritual principle that is in us , to conquer it ▪ it fights against our souls to destroy them . it hath special ends and designs against our souls , and against the principle of grace that is in us ; but its proper formal object is god , it is enmity against god. it is its work to oppose grace , it is a consequent of its work to oppose our souls , which follows upon what it doth , more than what it intends ; but its nature and formal design is to oppose god ; god as the law-giver , god as holy , god as the author of the gospel , a way of salvation by grace , and not by works , is the direct object of the law of sin. why doth it oppose duty , so that the good we would do , we do not , either as to matter or manner ? why doth it render the soul carnal , indisposed , unbelieving , unspiritual , weary , wandring ? it is because of its enmity to god , whom the soul aims to have communion withal in duty . it hath as it were that command from satan , which the assyrians had from their king , fight neither with small nor great , save only with the king of israel , kings . . it is neither great nor small , but god himself , the king of israel , that sin sets it self against . there lyes the secret formal reason of all its opposition to good , even because it relates unto god. may a road , a trade , a way of duties be set up , where communion with god is not aimed at , but only the duty it self , as is the manner of men in most of their superstitious worship , the opposition that will lye against it from the law of sin will be very weak , easie and gentle . or as the assyrians because of his shew of a king , assaulted jehosaphat , but when they found that it was not ahab , they turned back from pursuing of him . because there is a shew and appearance of the worship of god , sin may make head against it at first , but when the duty cryes out in the heart , that indeed god is not there ; sin turns away to seek out its proper enemy , even god himself elsewhere . and hence do many poor creatures spend their dayes in dismal tiring superstitions , without any great reluctancy from within , when others cannot be suffered freely to watch with christ in a spiritual manner one hour . and it is no wonder that men fight with carnal weapons for their superstitious worship without , when they have no fighting against it within . for god is not in it ; and the law of sin makes not opposition to any duty , but to god in every duty . this is our state and condition , all the opposition that ariseth in us unto any thing that is spiritually good , whether it be from darkness in the mind , or aversation in the will , or sloth in the affections , all the secret arguings and reasonings that are in the soul in pursuit of them , the direct object of them is god himself . the enmity lyes against him , which consideration surely should influence us to a perpetual constant watchfulness over our selves . it is thus also in respect of all propensity unto sin , as well as aversation from god. it is god himself that is aimed at . it is true , the pleasures , the wages of sin do greatly influence the sensual carnall affections of men ; but it is the holiness and authority of god , that sin it self rises up against : it hates the yoke of the lord ; thou hast been weary of me , saith god to sinners , and that during their performance of abundance of duties . every act of sin is a fruit of being weary of god. thus job tells us , what lyes at the bottom in the heart of sinners ; they say to the lord , depart from us ; it is enmity against him and aversation from him . here lyes the formal nature of every sin , it is an opposition to god , a casting off his yoke , a breaking off the dependance which the creature ought to have on the creator . and the apostle , rom. . . gives the reason why he affirms the carnal mind to be enmity against god ; namely , because it is not subject to the will of god , nor indeed can be . it never is , nor will , nor can be subject to god , its whole nature consisting in an opposition to him . the soul wherein it is , may be subject to the law of god , but this law of sin sets up in contrariety unto it , and will not be in subjection . to manifest a little farther the power of this law of sin from this property of its nature , that it is enmity against god ; one or two inseparable adjuncts of it may be considered , which will farther evince it . first , it is universal ; some contentions are bounded unto some particular concernments , this is about one thing , that about another . it is not so here ; the enmity is absolute and universal , as are all enmities that are grounded in the nature of the things themselves . such enmity is against the whole kind of that which is its object . such is this enmity ; for first , it is vniversal to all of god ; and secondly , it is vniversal in all of the soul. first , it is universal to all of god. if there were any thing of god , his nature , properties , his mind or will , his law or gospel , any duty of obedience to him , of communion with him , that sin had not an enmity against , the soul might have a constant shelter and retreat within it self , by applying it self to that of god , to that of duty towards him , to that of communion with him , that sin would make no opposition against . but the enmity lyes against god , and all of god , and every thing wherein or whereby we have to do with him . it is not subject to the law , nor any part nor parcel , word or tittle of the law. whatever is opposite to any thing as such , is opposite unto all of it . sin is enmity to god as god , and therefore to all of god. not his goodness , not his holiness , not his mercy , not his grace , not his promises : there is not any thing of him , which it doth not make head against ; nor any duty , private , publick , in the heart , in external works , which it opposeth not . and the nearer ( if i may so say ) any thing is to god , the greater is its enmity unto it . the more of spirituality and holiness is in any thing , the greater is its enmity . that which hath most of god , hath most of its opposition . concerning them in whom this law is predominant , god sayes , ye have set at naught all my counsel , and you would have none of my reproof , prov. . . not this or that part of gods counsel , his mind or will is opposed , but all his counsel ; whatever he calleth for , or guideth unto , in every particular of it , all is set at naught , and nothing of his reproof attended unto . a man would think it not very strange that sin should maintain an enmity against god in his law , which comes to judge it , to condemn it ; but it raiseth a greater enmity against him in his gospel , wherein he tenders mercy and pardon , as a deliverance from it , and that meerly because more of the glorious properties of god nature , more of his excellencies and condescension , is manifested therein , than in the other . secondly , it is universal in all of the soul. would this law of sin have contented it self to have subdued any one faculty of the soul , would it have left any one at liberty , any one affection free from its yoke and bondage , it might possibly have been with more ease opposed , or subdued . but when christ comes with his spiritual power upon the soul to conquer it to himself , he hath no quiet landing place . he can set foot on no ground but what he must fight for and conquer . not the mind , not an affection , not the will , but all is secured against him . and when grace hath made its entrance ; yet sin will dwell in all its coasts . were any thing in the soul at perfect freedom and liberty , there a stand might be made to drive it from all the rest of its holds : but it is universal , and wars in the whole soul. the mind hath its own darkness and vanity to wrestle with ; the will its own stubborness , obstinacy and perversness , every affection it s own frowardness and aversation from god , and its sensuality to deal withal ; so that one cannot yield relief unto one another , as they ought ; they have as it were , their hands full at home . hence it is that our knowledge is imperfect , our obedience weak , love not immixed , fear not pure , delight not free and noble . but i must not insist on these particulars , or i could abundantly shew how diffused this principle of enmity against god is through the whole soul. secondly , hereunto might be added its constancy . it is constant unto it self , it wavers not , it hath no thoughts of yielding or giving over , notwithstanding the powerful opposition that is made unto it both by the law and gospel , as afterwards shall be shewed . this then is a third evidence of the power of sin , taken from its nature and properties , wherein i have fixed but on one instance for its illustration , namely , that it is enmity against god , and that universal and constant . should we enter upon a full description of it , it would require more space and time than we have allotted to this whole subject . what hath been delivered might give us a little sense of it , if it be the will of god , and stir us up unto watchfulness . what can be of a more sad consideration than that we should carry about us constantly that which is enmity against god , and that not in this or that particular , but in all that he is , and in all wherein he hath revealed himself . i cannot say it is well with them who find it not . it is well with them indeed in whom it is weakned , and the power of it abated . but yet for them who say it is not in them , they do but deceive themselves , and there is no truth in them . chap. v. nature of sin farther discovered as it is enmity against god. its aversation from all good , opened . means to prevent the effects of it prescribed . we have considered somewhat of the nature of indwelling-sin , not absolutely , but in reference unto the discovery of its power . but this more cleary evidenceth it self in its actings and operations . power is an act of life , and operation is the only discoverer of life . we know not that any thing lives , but by the effects and works of life . and great and strong operations discover a powerful and vigorous life . such are the operations of this law of sin , which are all demonstrations of its power . that which we have declared concerning its nature , is that it consists in enmity . now there are two general heads of the working or operation of enmity . first , aversation . secondly , opposition . first , aversation . our saviour describing the enmity that was between himself and the theachers of the jews , by the effects of it , saith in the prophet , my soul loathed them , and their soul also abhorred me , zach. . . where there is mutual enmity , there is mutual aversation , loathing , and abomination . so it was between the jews and the samaritans , they were enemies , and abhorred one another ; as joh. . . secondly , opposition , or contending against one another , is the next product of enmity , isa. . . he was turned to be their enemy , and he fought against them ; speaking of god towards the people . where there is enmity , there will be fighting , it is the proper and natural product of it . now both these effects are found in this law of sin . first , for aversation , there is an aversation in it unto god , and every thing of god , as we have in part discovered in handling the enmity it self , and so shall not need much to insist upon it again . all indisposition unto duty , wherein communion with god is to be obtained , all weariness of duty , all carnality or formality under duty , it all springs from this root . the wise man cautions us against this evil , eccles. . . when thou goest to the house of god , keep thy foot . hast thou any spiritual duty to perform , and dost thou design the attaining of any communion with god ? look to thy self , take care of thy affections , they will be gadding and wandring , and that from their aversation to what thou hast in hand . there is not any good that we would do , wherein we may not find this aversation exercising it self . when i would do good , evil is present with me ; at any time , at all times , when i would do any thing that is spiritually good , it is present ; that is , to hinder me , to obstruct me in my duty , because it abhors and loaths the thing which i have in hand , it will keep me off from it if it be possible . in them in whom it prevails , it comes at length unto that frame which is expressed , ezech. . . it will allow an outward bodily presence unto the worship of god , wherein it is not concerned , but it keeps the heart quite away . it may be some will pretend , they find it not so in themselves , but they have freedom and liberty in and unto all the duties of obedience that they attend unto . but i fear , this pretended liberty will be found upon examination to arise from one or both of these causes . first , ignorance of the true state and condition of their own souls , of their inward man and its actings towards god. they know not how it is with them , and therefore are not to be believed in what they report . they are in the dark and neither know what they do , nor whither they are going . it is like the pharisee knew little of this matter , which made him boast of his duties to god himself . or , secondly , it may be what ever duties of worship or obedience such persons perform , they may through want of faith , and an interest in christ , have no communion with god in them . and if so , sin will make but little opposition unto them therein . we speak of them whose hearts are exercised with these things , and if under their complaints of them , and groanings for deliverance from them , others cry out unto them , stand off , we are holier than ye , they are willing to bear their condition , as knowing that their way may be safe , though it be troublesome , and being willing to see their own dangers , that they may avoid the ruine which others fall into . let us then a little consider this aversation in such acts of obedience , as wherein there is no concernment but that of god and the soul. in publick duties there may be a mixture of other considerations ; they may be so influenced by custom and necessity , that a right judgment cannot from them be made of this matter . but let us take into consideration the duties of retirement , as private prayer and meditation , and the like ; or else extraordinary duties , or duties to be performed in an extraordinary manner . first , in these will this aversation and loathing oftentimes discover it self in the affections . a secret striving will be in them about close and cordial dealing with god. unless the hand of god in his spirit be high and strong upon the soul , even when convictions , sense of duty , dear and real esteem of god , and communion with him , have carried the soul into its closet , yet if there be not the vigour and power of a spiritual life constantly at work , there will be a secret lothness in them unto duty ; yea , sometimes there will be a violent inclination to the contrary ; so that the soul had rather do any thing , embrace any diversion , though it would it self thereby , than vigorously apply it self unto that which in the inward man it breaths after . it is weary before it begins , and says , when will the work be over ? here god and the soul are immediately concerned , and it is a great conquest to do what we would , though we come exceedingly short of what we should do . secondly , it discovers it self in the mind also : when we address our selves to god in christ , we are , as job speaks , to fill our mouths with arguments , job . . that we may be able to plead with him , as he calls upon us to do , isa. . . put me in remembrance , let us plead together . whence the church is called upon to take unto it self words or arguments in going to god , hos. . . the sum is , that the mind should be furnished with the considerations that are prevailing with god , and be in readiness to plead them , and to manage them in the most spiritual manner to the best advantage . now is there no difficulty to get the mind into such a frame , as to lay out it self to the utmost in this work ? to be clear , steady , and constant in its duty ? to draw out , and make use of its stores and furniture of promises and experiences ? it starts , wanders , flags all from this secret aversation unto communion with god , which proceeds from the law of indwelling-sin . some complain that they can make no work of meditation , they cannot bend their minds unto it . i confess there may be a great cause of this , in their want of a right understanding of the duty it self , and of the ways of manageing the soul in it , which therefore i shall a little speak to afterwards . but yet this secret enmity hath its hand in the loss they are at also , and that both in their minds and in their affections . others are forced to live in family and publick duties , they find such little benefit and success in private . and here hath been the beginning of the apostasie of many professors , and the source of many foolish sensual opinions . finding this aversation in their minds and affections from closeness and constancy in private spiritual duties , not knowing how to conquer and prevail against these difficulties through him who enables us , they have at first been subdued to a neglect of them , first partial , then total , until having lost all conscience of them , they have had a door opened unto all sin and licentiousness , and so to a full and utter apostasie . i am perswaded there are very few that apostatize from a profession of any continuance , such as our days abound withall , but their door of entrance into the folly of back-sliding , was either some great and notorious sin that bloodied their consciences , tainted their affections , and intercepted all delight of having any thing more to do with god ; or else it was a course of neglect in private duties , arising from a weariness of contending against that powerful aversation which they found in themselves unto them . and this also through the craft of satan hath been improved into many foolish and sensual opinions , of living unto god without , and above any duties of communion . and we find , that after men have for a while choaked and blinded their consciences with this pretence , cursed wickedness or sensuality hath been the end of their folly . and the reason of all this is , that the giving way to the law of sin in the least , is the giving strength unto it : to let it alone is to let it grow , not to conquer it is to be conquered by it . as it is in respect of private , so it is also in respect of publick duties , that have any thing extraordinary in them . what strivings , struglings , and pleadings are there in the heart about them , especially against the spirituality of them ? yea , in and under them , will not the mind and affections sometimes be intangled with things uncouth , new and strange unto them , such as at the time of the least serious business , a man would not deign to take into his thoughts . but if the least loose , liberty or advantage be given unto indwelling-sin , if it be not perpetually watched over , it will work to a strange and an unexpected issue . in brief , let the soul uncloath any duty what ever , private or publick , any thing that is called good , let a man divest it of all outward respects which secretly insinuate themselves into the mind , and give it some complacency in what it is about , but do not render it acceptable unto god , and he shall assuredly find somewhat of the power , and some of the effects of this aversation . it begins in lothness and indisposition , goes on with intangling the mind and affections with other things , and will end , if not prevented , in weariness of god , which he complains of in his people , isa. . . they ceased from duty because they were weary of god. but this instance being of great importance unto professors in their walking with god , we must not pass it over without some intimations of directions for them in their contending against it , and opposition to it . only this must be premised , that i am not giving directions for the mortifying of indwelling-sin in general , which is to be done alone by the spirit of christ , by vertue of our union with him , rom. . . but only of our particular duty , with reference unto this especial evil or effect of indwelling-sin that we have a little insisted on , or what in this single case the wisdom of faith seems to direct unto , and call for ; which will be our way and course in our process upon the consideration of other effects of it . first , the great means to prevent the fruits and effects of this aversation , is the constant keeping of the soul in an universally holy frame . as this weakens the whole law of sin , so answerably all its properties ; and particulary this aversation . it is this frame only that will enable us to say with the psalmist , psal. . . my heart is fixed , o god , my heart is fixed . it is utterly impossible to keep the heart in a prevailing holy frame in any one duty , unless it be so in and unto all and every one . if sin intanglements get hold in any one thing , they will put themselves upon the soul in every thing . a constant even frame and temper in all duties , in all ways , is the only preservative for any one way . let not him who is neglective in publick perswade himself , that all will be clear and easie in private or on the contrary . there is an harmony in obedience , break but one part and you interrupt the whole . our wounds in particular arise generally from negligence as to the whole course . so david informs us , psal. . . then shall i not be ashamed , when i have a respect unto all thy commandements . an universal respect to all gods commandements , is the only preservative from shame . and nothing have we more reason to be ashamed of , than the shameful miscarriages of our hearts in point of duty , which are from the principle before mentioned . secondly , labour to prevent the very beginnings of the workings of this aversation ; let grace be before-hand with it in every duty . we are directed , pet. . . to watch unto prayer ; and as is is unto prayer , so unto every duty ; that is , to consider and take care that we be not hindered from within , nor from without , as to a due performance of it . watch against temptations to oppose them , watch against the aversation that is in sin to prevent it . as we are not to give place to satan , no more are we to sin . if it be not prevented in its first attempts , it will prevail . my meaning is , whatever good , as the apostle speaks , we have to do , and find evil present with us , as we shall find it present , prevent its parlying with the soul , its insinuating of poison into the mind and affections , by a vigorous , holy , violent stirring up of the grace , or graces that are to be acted and set at work peculiary in that duty . let jacob come first into the world , or if prevented by the violence of esau let him lay hold on his heel to overthrow him , and obtain the birth-right . upon the very first motion of peter to our saviour , crying , master , spare thy self , he immediately replyes , get thee behind me satan . so ought we to say , get thee gone thou law of sin , thou present evil , and it may be of the same use unto us . get grace then , up betimes unto duty , and be early in the rebukes of sin . thirdly , though it do its worst , yet be sure it never prevail to a conquest . be sure you be not wearied out by its pertinacy , nor driven from your hold by its importunity ; do not faint by its opposition . take the apostles advice heb. . . we desire that every one of you , do shew the same diligence to the full assurance of hope unto the end that ye be not slothful . still hold out in the same diligence . there are many wayes whereby men are driven from a constant holy performance of duties , all of them dangerous , if not pernicious to the soul. some are diverted by business , some by company , some by the power of temptations , some discouraged by their own darkness ; but none so dangerous as this , when the soul gives over in part , or in whole , as wearied by the aversation of sin unto it , or to communion with god in it . this argues the souls giving up of it self unto the power of sin , which unless the lord break the snare of satan therein , will assuredly prove ruinous . our saviours instruction is , that we ought alwayes to pray , and not to faint , luke . . opposition will arise , none so bitter and keen as that from our own hearts ; if we faint we perish . take heed lest you be wearied , saith the apostle , and faint in your minds , heb. . . such a fainting as is attended with a weariness and that with a giving place to the aversation working in our hearts , is to be avoided , if we would not perish . the caution is the same with that of the same apostle , rom. . . rejoycing in hope , patient in tribulation , continuing instant in prayer . and in general with that of chap. . . let not sin therefore reign in your mortal body , that ye should obey it in the lust thereof . to cease from duty , in part , or in whole , upon the aversation of sin unto its spirituality , is to give sin the rule , and to obey it in the lust thereof . yield not then unto it , but hold out the conflict ; wait on god and ye shall prevail , isa. . . they that wait upon the lord shall renew their strength , they shall mount up with wings as eagles , they shall run and not be weary , and they shall walk and not faint . but that which is now so difficult , will increase in difficulty if we give way unto it . but if we abide in our station , we shall prevail , the mouth of the lord hath spoken it . fourthly , carry about a constant humbling sense of this close aversation unto spiritualness that yet lyes in our nature . if men find the efficacy of it , what should , what consideration can be more powerful to bring them unto humble walking with god. that after all the discoveries that god hath made of himself unto them , all the kindness they have received from him , his doing of them good and not evil in all things , there should yet be such an heart of unkindness and unbelief , still abiding , as to have an aversation lying in it to communion with him : how ought the thoughts of it to cast us into the dust , to fill us with shame and self-abhorrency all our days ? what have we found in god in any of our approaches or addresses unto him , that it should be thus with us ? what iniquity have we found in him ? hath he been a wilderness unto us , or a land of darkness ? did we ever lose any thing by drawing nigh unto him ? nay , hath not therein lyen all the rest and peace which we have obtained ? is not he the fountain and spring of all our mercies , of all our desirable things ? hath he not bid us welcome at our coming ? have we not received from him more than heart can conceive , or tongue express ? what ails then our foolish and wretched hearts , to harbour such a cursed secret dislike of him and his ways ? let us be ashamed and astonished at the consideration of it , and walk in ●n humbling sense of it all our dayes . let us carry it about with us in the most secret of our thoughts . and as this is a duty in it self acceptable unto god , who delights to dwell with them that are of an humble and contrite spirit ; so it is of exceeding efficacy to the weakening of the evil we ●reat of . fifthly , labour to possess the mind with the beauty and excellency of spiritual things , that so they may be presented lovely and desirable to the ●oul , and this cursed aversation of sin will be weakned thereby . it is an innate acknowledged principle , that the soul of man will not keep up chearfully unto the worship of god , unless it have a discovery of a beauty and comeliness in it . hence when men had lost all spiritual sense and savour of the things of god , to supply the want that was in their own souls , they invented outwardly pom●ous and gorgeous wayes of worship , in images , paintings , pictures , and i know not what carnal ornaments which they have called the beauties of holiness . thus much however was discovered therein , that the mind of man must see a beauty , a desirableness in the things of gods worship , or it will not delight in it , aversation will prevail . let then the soul labour to acquaint it self with the spiritual beauty of obedience , of communion with god , and of all duties of immediate approach to him , that 〈◊〉 may be filled with delight in them . it is not my present work to discover the heads and springs of that beauty and desirableness which is in spiritual duties , in their relation to god , the eternal spring ●f all beauty , to christ , the love , desire , and hope of all nations , to the spirit the great beautifier of souls , rendering them by his grace all glorious within , in their suitableness to the souls of men , as to their actings towards their last end , in the rectitude and holiness of the rule in attendance whereunto they are to be performed ; but i only say at present in general , that to acquaint the soul throughly with these things is an eminent way of weakening the aversation spoken of . chap. vi. the work of this enmity against god , by way of opposition . first , it lusteth . wherein the lusting of sin consisteth . it surprizing of the soul. readiness to close with temptations . it s fighting and warring . ( . ) in rebellion against the law of grace . ( . ) in assaulting the soul. how this enmity worketh by way of aversation hath been declared , as also the means that the soul is to use for the preventing of its effects and prevalency . the second way whereby it exerts its self is opposition . enmity will oppose and contend with that wherewith it is at enmity . it is so in things natural and moral . as light and darkness , heat and cold , so vertue and vice oppose each other . so is it with sin and grace , saith the apostle , these are contrary one to the other , gal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are placed and set in mutual opposition , and that continually and constantly , as we shall see . now there are two wayes whereby enemies mannage an opposition . first , by force : and secondly , by fraud and deceit . so when the egyptians became enemies to the children of israel , and mannaged an enmity against them , exod. . . pharaoh saith , let us deal wisely , or rather cunningly and subtilly with this people ; for so stephen with respect to this word , expresseth it , acts . . by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he used all manner of fraudulent sophistry . and unto this deceit they added force , in their grievous oppressions . this is the way and manner of things where there is a prevailing enmity . and both these are made use of by the law of sin in its enmity against god , and our souls . i shall begin with the first ; or its actings as it were in a way of force , in an open down-right opposition to god and his law , or the good that a believing soul would do in obedience unto god , and his law. and in this whole matter , we must be careful to stear our course aright , taking the scripture for our guide , with spiritual reason and experience for our companions . for there are many shelves in our course , which must diligently be avoided , that none who consider these things be troubled without cause , or comforted without a just foundation . in this first way , whereby this sin exerts its enmity in opposition , namely , as it were by force or strength , there are four things expressing so many distinct degrees in its progress and procedure in the pursuit of its enmity . first , it s general inclination , it lusteth , gal. . . secondly , it s particular way of contending , it fights or wars , rom. . . james . . pet. . . thirdly , its success in this contest , it brings the soul into captivity to the law of sin , rom. . . fourthly , its growth and rage upon success , it comes up to madness , as an enraged enemy will do , eccles. . . all which we must speak to in order . first , in general it is said to lust , gal. . . the flesh lusteth against the spirit . this word expresseth the general nature of that opposition which the law of sin maketh against god , and the rule o● his spirit or grace in them that believe , and therefore the least degree of that opposition is expressed hereby . when it doth any thing it lusteth . as because burning is the general acting of fire , what ever it doth else , it doth also burn . when fire doth any thing , it burns : and when the law of sin doth any thing , it lusts . hence all the actings of this law of sin are called the lusts of the flesh , gal. . . ye shall not fulfil the lusts of the flesh , rom. . . make no provision for the flesh to fulfil the lusts thereof . nor are these lusts of the flesh those only whereby men act their sensuality in riot , drunkènness , uncleaness , and the like , but they comprehend all the actings of the law of sin whatever in all the faculties and affections of the soul. thus ephes. . . we have mention of the desires , or wills , or lusts of the mind , as well as of the flesh . the mind the most spiritual part o● the soul hath its lusts , no less than the sensual appetite , which seems sometimes more properly to be called the flesh . and in the products of these lusts , there are defilements of the spirit , as well as of the flesh , cor. . . that is , of the mind and understanding , as well as of the appetite and affections , and the body that attends their service . and in the blamelesness of all these consists our holiness , thess. . . the god of peace , sanctifie you wholly , and i pray god your whole spirit , and soul , and body be preserved blameless unto the coming of our lord jesus christ. yea , by the flesh in this matter the whole old man , or the law of sin is intended , john . . that which is born of the flesh is flesh ; that is , it is all so , and nothing else . and what ever remains of the old nature in the new man is flesh still . and this flesh lusteth ; this law of sin doth so , which is the general bottom and foundation of all its opposition unto god. and this 〈◊〉 doth two wayes . first ▪ in an hidden close propensity unto all evil . this lyes in it habitually . whilest a man is in the state of nature , fully under the power and dominion of this law of sin , it is said , that every figment of his heart is evil , and that continually , gen. . . it can frame , fashion , produce , or act nothing but what is evil : because this habitual propensity unto evil , that is in the law of sin , is absolutely predominant in such a one . it is in the heart like poison that hath nothing to allay its venemous qualities , and so infects whatever it touches . and where the power and dominion of it is broken , yet in its own nature it hath still an habitual propensity unto that which is evil , wherein its lusting doth consist . but here we must distinguish between the habitual frame of the heart , and the natural propensity or habitual inclination of the law of sin in the heart . the habitual inclination of the heart is denominated from the principle that bears chief or soveraign rule in it ; and therefore in believers it is unto good , unto god , unto holiness , unto obedience . the heart is not habitually inclined unto evil by the remainders of indwelling sin , but this sin in the heart hath a constant habitual propensity unto evil in its self , or its own nature . this the apostle intends by its being present with us ; it is present with me , that is , alwayes , and for its own end , which is to lust unto sin . it is with indwelling-sin as with a river ; whilest the springs and fountains of it are open , and waters are continually supplyed unto its streams , set a damm before it , and it causeth it to rise and swell , untill it bear down all , or overflow the banks about it . let these waters b● abated , dryed up in some good measure , in the springs of them , and the remainder may be coerced and restrained . but still as long as there is any running water it will constantly press upon what stands before it , according to its weight and strength , because it is its nature so to do . and if by any means it make a passage , it will proceed . so is it with indwelling-sin : whilest the springs and fountains of it are open , in vain is it for men to set a damm before it by their convictions , resolutions , vowes and promises . they may check it for a while , but it will increase , rise high , and rage at one time or another , until it bears down all those convictions and resolutions , or makes it self an underground-passage by some secret lust that shall give a full vent unto it . but now suppose that the springs of it are much dryed up by regenerating grace , the streams or actings of it abated by holiness , yet whilest any thing remains of it , it will be pressing constantly to have vent , to press forward into actual sin . and this is its lusting . and this habitual propensity in it is discovered two wayes . first , in its unexpected surprizals of the soul into foolish sinful figments and imaginations which it looked not for , nor was any occasion administred unto them . it is with indwelling-sin , as it is with the contrary principle of sanctifying grace . this gives the soul , if i may so say , many a blessed surprizal . it oftentimes ingenerates and brings forth an holy spiritual frame in the heart and mind , when we have had no previous rational considerations to work them thereunto . and this manifests it to be an habitual principle prevailing in the mind : so cant. . . or ever i was aware my soul made me as the chariots of aminadab ; that is , free , willing and ready for communion with christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i knew not ; it was done by the power of the spirit of grace , so that i took no notice of it , as it were , until it was done . the frequent actings of grace in this manner , exciting acts of faith , love and complacency in god , are evidences of much strength and prevalency of● in the soul. and thus also is it with indwelling-sin ; ere the soul is aware , without any provocation or temptation , when it knows not , it is cast into a vain and ●oolish frame . s●n produceth its figments secretly in the heart , and prevents the minds consideration of what it is about . i mean hereby those actus primo primi , first acts of the soul , which are thus far involuntary , as that they have not the actual consent of the will unto them ; but are voluntary as far as sin hath its residence in the will. and these surprizals , if the soul be not awake to take speedy care for the prevention of their tendency , do oftentimes set all as it were on fire , and engage the mind and affections into actual sin . for as by grace we are oftentimes ere we are aware made as the chariots of a willing people , and are far engaged in heavenly-mindedness and communion with christ , making speed in it as in a chariot ; so by sin are we oftentimes , ere we are aware , carried into distempered affections , foolish imaginations , and pleasing delightfulness in things that are not good nor profitable . hence is that caution of the apostle , gal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if a man be surprized at unawares with a fault or in a transgression . i doubt not but the subtilty of satan , and the power of temptation , are there taken into consideration by the apostle , which causeth him to express a mans falling into sin , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if he be surprized ; so this working of indwelling-sin also hath its consideration in it , and that in the chiefest place without which nothing else could surprize us . for without the help thereof , what●ver comes from without , from satan , or the world , must admit of some parley in the mind before it be received , but it is from within , from our selves that we are surprized . hereby are we disappointed and wrought over to do that which we would not , and hindered from the doing of that which we would . hence it is , that when the soul is oftentimes doing as it were quite another thing , engaged quite upon another design , sin starts that in the heart or imaginations of it , that carryes it away into that which is evil and sinful . yea , to manifest its power , sometimes when the soul is seriously engaged in the mortification of any sin , it will by one means or other lead it away into a dalliance with that very sin whose ruine it is seeking , and whose mortification it is engaged in . but as there is in this operation of the law of sin , a special enticing or entangling , we shall speak unto it fully afterwards . now these surprizals can be from nothing but an habitual propensity unto evil in the principle from whence they proceed . not an habitual inclination unto actual sin in the mind or heart , but an habitual propensity unto evil in the sin that is in the mind or heart . this prevents the soul with its figments . how much communion with god is hereby prevented , how many meditations are disturbed , how much the minds and consciences of men have been defiled by this acting of sin , some may have observed . i know no greater burthen in the life of a believer than these involuntary surprizals of soul involuntary i say , as to the actual consent of the will , but not so in respect of that corruption which is in the will , and is the principle of them . and it is in respect unto these , that the apostle makes his complaint , rom. . . secondly , this habitual inclination manifests it self in its readiness and promptness , without dispute or altercation to joyn and close with every temptation , whereby it may possibly be excited . as we know it is in the nature of fire to burn , because it immediately lays hold on whatever is combustible . let any temptation whatever be proposed unto a man , the suitableness of whose matter unto his corruptions , or manner of its proposal , makes it a temptation ; immediately he hath not only to do with the temptation as outwardly proposed , but also with his own heart about it . without farther consideration or debate , the temptation hath got a friend in him . not a moments space is given between the proposal , and the necessity there is incumbent on the soul to look to its enemy within . and this also argues a constant habitual propensity unto evil . our saviour said of the assaults and temptations of sathan , the prince of this world cometh , and he hath no part in me , joh. . . he had more temptations intensively and extensively , in number , quality and fierceness , from sathan and the world , than ever had any of the sons of men : but yet in all of them , he had to deal only with that which came from without . his holy heart had nothing to like them , suited to them , or ready to give them entertainment : the prince of this world had nothing in him . so it was with adam ; when a temptation be fell him , he had only the outward proposal of it to look unto , all was well within , until the outward temptation took place and prevailed . with us it is not so . in a city that is at unity in it self , compact and entire , without divisions and parties , if an enemy approach about it , the rulers and inhabitants have no thoughts at all but only how they may oppose the enemy without , and resist him in his approaches . but if the city be divided in it self , if there be factions and traitors within , the very first thing they do , is to look to the enemies at home , the traitors within ; to cut off the head of sheba , if they will be safe . all was well with adam within doors , when satan came , so that he had nothing to do but to look to his assaults and approaches . but now on the access of any temptation , the soul is instantly to look in , where it shall find this traitor at work , closing with the baits of sathan , and stealing away the heart . and this it doth always , which evinceth an habitual inclination . psal. . . saith david , i am ready to halt , or for halting ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am prepared and disposed unto hallucination , to the slipping of my foot into sin , verse . as he expounds the meaning of that phrase , psal. . , . there was from indwelling-sin a continual disposition in him to be slipping , stumbling , halting on every occasion or temptation . there is nothing so vain , foolish , ridiculous , fond , nothing so vile and abominable , nothing so atheistical or execrable , but if it be proposed unto the soul in a way of temptation , there is that in this law of sin which is ready to answer it , before it be decried by grace . and this is the first thing in this lusting of the law of sin , it consists in its habitual propensity unto evil , manifesting it self by the involuntary surprisals of the soul unto sin , and its readiness without dispute or consideration to joyn with all temptations whatsoever . secondly , its lusting consists in its actual pressing after that which is evil , and actual opposition unto that which is good . the former instances shewed its constant readiness to this work , this now treats of the work it self . it is not only ready , but for the most part always engaged . it lusteth faith the holy ghost , it doth so continually . it stirreth in the soul by one act or other constantly , almost as the spirits in the blood , or the blood in the veins . this the apostle calls its tempting , jam. . . every man is tempted of his own lust . now what is it to be tempted ? it is to have that proposed to a mans consideration , which if he close withall , it is evil , it is sin unto him . this is sins trade ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it lusteth . it is raising up in the heart , and proposing unto the mind and affections , that which is evil , trying , as it were , whether the soul will close with its suggestions , or how far it can carry them on , though it do not wholly prevail . now when such a temptation comes from without , it is unto the soul an indifferent thing , neither good nor evil unless it be consented unto . but the very proposal from within , it being the souls own act , is its sin . and this is the work of the law of sin ; it is restlesly and continually raising up , and proposing innumerable various forms and appearances of evil , in this or that kind , indeed in every kind , that the nature of man is capable to exercise corruption in . something or other , in matter , or manner , or circumstance , inordinate , unspiritual , unanswerable unto the rule , it ha●cheth and proposeth unto the soul. and this power of sin to beget figments and idea's of actual evil in the heart the apostle may have respect unto , thess. ● . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , keep your selves from every evil figment or idea of sin in the heart ; for the word there used doth not any where signifie an outward form or appearance ; neither is it the appearance of evil , but an evil idea or figment that is intended . and this lusting of sin is that which the prophet expresseth in wicked men , in whom the law of it is predominant , isa. . . the wicked are like the troubled sea , when it cannot rest , whose waters cast up mire and dirt . a similitude most lively expressing the lustings of the law of sin , restlesly and continually bubling up in the heart , with wicked , foolish and filthy imaginations and desires . this then is the first thing in the opposition that this enmity makes to god , namely in its general inclination , it lusteth . secondly , there is its particular way of contending , it fights or wars ; that is , it acts with strength and violence , as men do in war. first , it lusts stirring and moving inordinate figments in the mind , desires in the appetite and the affections , proposing them to the w●ll . but it rests not there , it cannot rest : it urgeth , presseth and pursueth its proposals with earnestness , strength and vigour , fighting , and contending , and warring to obtain its end and purpose . would it meerly s●●r up and propose things to the soul , and immediately acquiesce in the sentence and judgment of the mind that the thing is evil , against god , and his will , and not farther to be insisted on , much sin might be prevented that is now produced . but it rests not here , it proceeds to carry on its design , and that with earnestness and contention . by this means , wicked men inflame themselves , isa. . . they are self-inflamers , as the word signifies , unto sin , every spark of sin is cherished in them until it grows into a flame , and so it will do in others where it is so cherished . now this fighting or warring of sin consists in two things . first , in its rebellion against grace , or the law of the mind . secondly , in its assaulting the soul , contending for rule and sovereignty over it . the first is expressed by the apostle , rom. . . i find , saith he , another law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rebelling against the law of my mind . there are , it seems , two laws in us , the law of the flesh , or of sin ; and the law of the mind , or of grace . but contrary laws cannot both obtain sovereign power over the same person , at the same time . the sovereign power in believers , is in the hand of the law of grace ; so the apostle declares , verse . i delight in the law of god in the inward man. obedience unto this law is performed with delight and complacency in the inward man , because its authority is lawful and good . so more expresly ▪ chap. . . for sin shall not have dominion over you , for ye are not under the law but under grace . now to war against the law that hath a just sovereignty , is to rebell ; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ; it is to rebell , and ●ught to have been so translated , reb●lling against the law of my mind . and this rebellion consists in a stubborn obstina●e opposition unto the commands and directions of the law of grace . doth the law of the mind command any thing as duty ? doth it severely rise up against any thing that is evil ? when the lusting of the law of sin rises up to this degree , it contends against obedience with all its might , the effect whereof , as the apostle tells us , is the doing of that which we would not , and the not doing of that which we would , verse , . and we may gather a notable instance of the power of sin in this its rebellion from this place . the law of grace prevails upon the will , so that it would do that which is good . to will is present with me , ver . . when i would do good , ver . . and again , ver . . and i would not do evil , ver . . . and it prevails upon the understanding , so that it approves or disapproves according to the dictates of the law of grace . ver. . i consent unto the law that it is good ; and verse . the judgment always lies on the side of grace . it prevails also on the affections , ver . . i delight in the law of god in the inward man. now if this be so , that grace hath the sovereign power in the understanding , will , and affections , whence is it that it doth not always prevail , that we do not always do that which we would , and abstain from that which we would not ? is it not strange that a man should not do that which he chuseth , willeth , liketh , delighteth in ? is there any thing more required to enable us unto that which is good ? the law of grace doth all as much as can be expected from it , that which in it self is abundantly sufficient for the perfecting of all holiness in the fear of the lord. but here lies the difficulty , in the intangling opposition that is made by the rebellion of this law of sin . neither is it expressible with what vigour and variety sin acts it self in this matter . sometimes it proposeth diversions , sometimes it causeth weariness , sometimes it finds out difficulties , sometimes it stirs up contrary affections , sometimes it begets prejudices , and one way or other intangles the soul , so that it never suffers grace to have an absolute and complete success in any duty . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i find not the way perfectly to work out , or accomplish that which is good ; so the word signifies ; and that from this opposition and resistance that is made by the law of sin . now this rebellion appears in two things . first , in the opposition that it makes unto the general purpose and course of the soul. secondly , in the opposition it makes unto particular duties . first , in the opposition it makes to the general purpose and course of the soul. there is none in whom is the spirit of christ , that is his , but it is his general design and purpose to walk in an universal conformity unto him in all things . even from the inward frame of the heart , to the whole compass of his outward actions , so it is with him . this god requires in his covenant , gen. . . walk before me , and be thou perfect . accordingly his design is to walk before god , and his frame is sincerity and uprightness therein . this is called , cleaving unto the lord with purpose of heart , acts. . . that is , in all things , and that not with a sloathful , dead , ineffectual purpose , but such as is operative , and sets the whole soul at work in pursuit of it . this the apostle sets forth , phil. . , , . not as though i had already attained , either were already perfect : but i follow after , if that i may apprehend that for which also i am apprehended of christ jesus . brethren , i count not my self to have apprehended , but this one thing i do , forgetting those things which are behind and reaching forth unto those things which are before , i press toward the mark for the prize of the high calling of god in christ jesus . he useth three words excellently expressing the souls universal pursuit of this purpose of heart in cleaving unto god , first , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . . i follow after , prosecute ; the word signifies properly to persecute , which with what earnestness and diligence it is usually done , we know . secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i reach forward , reaching with great intention of spirit and affections . it is a great and constant endeavour that is expressed in that word . thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say we , i press towards the mark , that is , even as men that are running for a prize . all set forth the vigour , earnestness , diligence and constancy that is used in the pursuit of this purpose . and this the nature of the principle of grace requireth in them in whom it is . but yet we see with what failings , yea fallings , their pursuit of this course is attended . the ●rame of the heart is changed , the heart is stollen away , the affections intangled , eruptions of unbelief and distempered passions discovered , carnal wisdom with all his attendances are set on work ; all contrary to the general principle and purpose of the soul. and all this is from the rebellion of this law of sin , stirring up and provoking the heart unto disobedience , the prophet gives this character of hypocrites , hos. . . their heart is divided , therefore shall they be found faulty . now though this be wholly so in respect of the mind and judgment in hypocrites only , yet it is partially so in the best , in the sense described . they have a division , not of the heart , but in the heart ; and thence it is that they are so often found faulty . so saith the apostle , so that we cannot do the things that we would , gal. . . we cannot accomplish the design of close walking according to the law of grace , because of the contrariety and rebellion of this law of sin . secondly , it rebells also in respect unto particular duties . it raiseth a combustion in the soul against the particular commands and designings of the law of grace : you cannot do the things that you would ; that is , the duties which you judge incumbent on you which you approve and delight in in the inward man , you cannot do them as you would . take an instance in prayer . a man addresseth himself unto that duty , he would not only perform it , but he would perform it in that manner that the nature of the duty , and his own condition do require . he would pray in the spirit , fervently , with sighs and groans that cannot be uttered ; in faith with love and delight , pouring forth his soul unto the lord : this he aims at . now oftentimes he shall find a rebellion , a fighting of the law of sin in this matter . he shall find difficulty to get any thing done , who thought to do all things . i do not say , that it is thus always , but it is so when sin wars and rebells , which expresseth an especial acting of its power . woful intanglements do poor creatures oftentimes meet withall upon this account . instead of that free inlarged communion with god that they aim at , the best that their souls arrive unto , is but to go away mourning for their folly , deadness and indisposition . in a word , there is no command of the law of grace that is known , liked of , and approved by the soul , but when it comes to be observed , this law of sin one way or other makes head and rebels against it . and this is the first way of its fighting . secondly , it doth not only rebel and resist , but it assaults the soul ; it sets upon the law of the mind and grace , which is the second part of its warring , pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they fight , or war against the soul. jam. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they fight , or war in your members . peter shews what they oppose and fight against , namely the soul , and the law of grace therein ; james , what they fight with , or by , namely the members , or the corruption that is in our mortal bodies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to rebel against a superiour ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to assault or war for superiority . it takes the part of an assailant as well as of a resister . it makes attempts for rule and sovereignty , as well as opposeth the rule of grace . now all war and fighting hath somewhat of violence in it , and there is therefore some violence in that acting of sin , which the scripture calls fighting and warring . and this assailing efficacy of sin , as distinguished from its rebelling before treated of , consists in these things that ensue . first , all its positive actings in stirring up unto sin , belong to this head . oftentimes by the vanity of the mind , or the sensuality of the affections , the folly of the imaginations , it sets upon the soul then , when the law of grace is not actually putting it on duty , so that therein it doth not rebel but assault . hence the apostle cries out , rom. . . who shall deliver me from it , who shall rescue● me out of its hand , as the word signifies . when we pursue an enemy , and he resists us , we do not cry out , who shall deliver us , for we are the assailants ; but , who shall rescue me , is the cry of one● who is set upon by an enemy . so it is here , a man is assaulted by his own lusts , as james speaks . by the way side , in his employment , under a duty , sin sets upon the soul with vain imaginations , foolish desires , and would willingly employ the soul to make provision for its satisfaction ; which the apostle cautions us against , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do not accomplish the providence or projection of the flesh , for its own satisfaction . secondly , its importunity and urgency seems to be noted in this expression of its warring . enemies● in war are restless , pressing and importunate . so is the law of sin . doth it set upon the soul ? cast off its motions , it returns again ; rebuke them by the power of grace , they withdraw for a while , and return again . set before them the cross of christ , they do as those that came to take him , at sight of him they went backwards , and fell unto the ground , but they arose again and laid hands on him . sin gives places for a season , but returns and presseth on the soul again . mind it of the love of god in christ , though it be stricken , yet it gives not over . present hell-fire unto it , it rusheth into the midst of those flames . reproach it with its ●olly and madness , it knows no shame , but presseth on still . let the thoughts of the mind strive to flie from it , it follows as on the wings of the wind . and by this importunity it wearies and warrs out ●he soul , and if the great remedy , rom . . come not timely , it prevails to a conquest . there is no●hing more marvellous nor dreadful in the work●ng of sin , than this of its importunity . the soul knows not what to make of it ; it dislikes , ab●ors , abominates the evil it tends unto , it despiseth the thoughts of it , hates them as hell , and yet is by ●t self imposed on with them , as if it were another person , an express enemy got within him . all this the apostle discovers , rom. . , . the things that i do i hate ; it is not of outward actions , but the inward risings of the mind that he ●reats . i hate them , saith he , i abominate them . but why then will he have any thing more to do with them ? if he hate them , and abhor himself for them , let them alone , have no more to do with them , and so end the matter . alas , saith he , verse . it is no more i that do it , but sin that dwelleth in me . i have one within me that is my enemy , that with endless restless importunity puts these things upon me , even the things that i hate and abominate ; i cannot be rid of them , i am weary of my self , i cannot flie from them ; o wretched man that i am , who shall deliver me ? i do not say that this is the ordinary condition of believers , but thus it is often , when this law of sin riseth up to war and fighting . it is not thus with them in respect of particular sins , this or that sin , outward sins , sins of life or conversation ; but yet in respect of vanity of mind , inward and spiritual distempers , it is often so . some i know pretend to great perfection , but i am resolved to believe the apostle before them all and every one . thirdly , it carryes on its war , by entangling of the affections and drawing them into a combination against the mind . let grace be enthroned in the mind and judgement , yet if the law of sin layes hold upon , and entangles the affections , or any of them , it hath gotten a fort from whence it continually assaults the soul. hence the great duty of mortification is chiefly directed to take place upon the affections , col. . . mortifie therefore your members which are upon the earth , fornication , uncleanness , inordinate affection , concupiscence and covetousness which is idolatry . the members that are upon the earth , are our affections . for in the outward part of the body , sin is not seated : in particular , not covetousness which is there enumerated to be mortified amongst our members that are on the earth . yea , after grace hath taken possession of the soul , the affections do become the principal seat of the remainders of sin . and therefore paul saith , that this law is in our membres , rom. . . and james , that it wars in our members , chap. . . that is , our affections . and there is no estimate to be taken of the work of mortification aright , but by the affections . we may every day see persons of very eminent light , that yet visibly have unmortified hearts and conversations . their affections have not been crucified with christ. now then when this law of sin can possess any affection whatever it be , love , delight , fear , it will make from it , and by it , fearful assaults upon the soul. for instance , hath it got the love of any one entangled with the world , or the things of it , the lust of the flesh , the lust of the eyes , or the pride of life : how will it take advantage on every occasion , to break in upon the soul ? it shall do nothing , attempt nothing , be in no place , or company , perform no duty , private or publick , but sin will have one blow or other at it ; it will be one way or other soliciting for it self . this is the summ of what we shall offer unto this acting of the law of sin in a way of fighting and warring against our souls , which is so often mentioned in the scripture . and a due consideration of it is of no small advantage unto us , especially to bring us unto self-abasement , to teach us to walk humbly and mournfully before god. there are two things that are suited to humble the souls of men . and they are , first , a due consideration of god , and then of themselves . of god in his greatness , glory , holiness , power , majesty and authority ; of our selves in our mean , abject , and sinful condition . now of all things in our condition , there is nothing so suited unto this end and purpose , as that which lyes before us ; namely , the vile remainders of enmity against god which are yet in our hearts and natures . and it is no small evidence of a gracious soul , when it is willing to search it self in this matter , and to be helped therein from a word of truth . when it is willing that the word should dive into the secret parts of the heart , and rip open what ever of evil and corruption lyes therein . the prophet sayes of ephraim , hos. . . he loved to tread out the corn ; he loved to work when he might eat , to have alwayes the corn before him ; but god sayes he , would cause him to plough ; a labour no less needful , though at present not so delightful . most men love to hear of the doctrine of grace , of the pardon of sin , of free love , and suppose they find food therein ; however it is evident that they grow and thrive in the life and notion of them . but to be breaking up the fallow ground of their hearts , to be enquiring after the weeds and briars that grow in them , they delight not so much . though this be no less necessary than the other . this path is not so beaten as that of grace , nor so trod in , though it be the only way to come to a true knowledge of grace it self . it may be some who are wise and grown in other truths , may yet be so little skilled in searching their own hearts , that they may be slow in the perception and understanding of these things . but this sloth and neglect is to be shaken off , if we have any regard unto our own souls . it is more than probable , that many a false hypocrite who have deceived themselves as well as others , because they thought the doctrine of the gospel pleased them , and therefore supposed they believed it , might be delivered from their soul ruining deceits , if they would diligently apply themselves unto this search of their won hearts . or would other professor● walk with so much boldness and security as some do , if they considered a right what a deadly watchful enemy they continually carry about with them and in them ; would they so much indulge as they do to carnal joyes , and pleasures , or pursue their perishing affairs with so much delight and greediness as they do ? it were to be wished , that we would all apply our hearts more to this work , even to come to a true understanding of the nature , power and subtilty of this our adversary , that our souls may be humbled ; and that , first , in walking with god ; his delight is with the humble and contrite ones , those that tremble at his word , the mourners in sion , and such are we only , when we have a due sense of our own vile condition . this will beget reverence of god , sense of our distance from him , admiration of his grace and condescension , a due valuation of mercy , far above those light verbal aiery attainments that some have boasted of . secondly , in walking with others , it layes in provision to prevent those great evils of judging , spiritual unmercifulness , harsh censuring , which i have observed to have been pretended by many , who at the same time , as afterwards hath appeared , have been guilty of greater or worser crimes , than those which they have raved against in others . this , i say , will lead us to meekness , compassion , readiness to forgive , to pass by offences , even when we shall consider what is our state , as the apostle plainly declares , gal. . . the man that understands the evil of hi sownheart , how vile it is , is the only useful , fruitful and solidly believing and obedient person . others are fit only to delude themselves , to disquiet families , churches , and all relations whatever . let us then consider our hearts wisely , and then go and see if we can be proud of our gifts , our graces , our valuation and esteem amongst professors , our enjoyments . let us go then and judge , condemn , reproach others that have been tempted ; we shall find a great inconsistency in these things . and many things of the like nature might be here added upon the consideration of this woful effect of ▪ indwelling-sin . the way of opposing and defeating its design herein shall be afterwards considered . chap. vii . the captivating power of indwelling-sin , wherein it consisteth . the prevalency of sin , when from it self , when from temptation . the rage and madness that is in sin. the third thing assigned unto this law of sin in its opposition unto god , and the law of his grace , is , that it leads the soul captive , rom. . . i find a law leading me captive , ( captivating me ) unto the law of sin. and this is the utmost height which the apostle in that place carries the opposition and warring of the remainders of indwelling-sin unto ; closing the consideration of it with a complaint of the state and condition of believers thereby ; and an earnest prayer for deliverance from it , ver . . o wretched man that i am , who shall deliver me from this body of death . what is contained in this expression , and intended by it , shall be declared in the ensuing observations . first , it is not directly the power and actings of the law of sin that are here expressed , but its success in and upon its actings . but success is the greatest evidence of power , and leading captive in war is the height of success . none can aime at greater success , than to lead their enemies captive . and it is a peculiar expression in the scripture of great success . so the lord christ on his victory over satan , is said to lead captivity captive , ephes. . . that is , to conquer him , who had conquered and prevailed upon others . and this he did when by death he destroyed him that had the power of death , that is the devil , heb. . . here then a great prevalency and power of sin in its warring against the soul is discovered . it so wars , as to lead captive ; which had it not great power , it could not do , especially against that resistance of the soul which is included in this expression . secondly , it is said , that it leads the soul captive unto the law of sin. not to this or that sin , particular sin , actual sin , but to the law of sin. god for the most part ordereth things so , and gives out such supplies of grace unto believers , as that they shall not be made a prey unto this or that particular sin , that it should prevail in them , and compel them to serve it in the lusts thereof , that it should have dominion over them , that they should be captives and slaves unto it . this is that which david prayes so earnestly against , psalm . . , . cleanse thou me from secret faults , keep back thy servant also from presumptuous sins , let them not have dominion over me , then shall i be upright . he supposeth the continuance of the law of sin in him , ver . . which will bring forth errors of life , and secret sins against which he findeth relief in pardoning and cleansing mercy which he prayes for . this saith he will be my condition . but for sins of pride and boldness , such all sins are , that get dominion in a man , that make a captive of a man , the lord restrain thy servant from them . for what sin soever gets such power in a man , be it in its own nature small or great , it becomes in him in whom it is , a sin of boldness , pride , and presumption . for these things are not reckoned from the nature or kind of the sin , but from its prevalency and customariness , wherein its pride , boldness ▪ and contempt● of god doth consist . to the same purpose , if i mistake not , prayes jabez , chron. . . o that thou wouldst bless me indeed and enlarge my coast , and that thine hand may be with me , and that thou wouldst keep me from evil , that it may not grieve me . the holy man took occasion from his own name to pray against sin that that might not be a grief and sorrow to him by its power and prevalency . i confess sometimes it may come to this with a believer , that for a season he may be lead captive by some particular sin . it may have so much prevalency in him , as to have power over him . so it seems to have been with david when he lay so long in his sin without repentance . and was plainly so with those in isa. . , . for the iniquity of his covetousness was i wroth , and smote him , i hid me , and was wroth , and he went on frowardly in the way of his heart ; i have seen his wayes , and will heal him . they continued under the power of their covetousness : so that no dealings of god with them , for so long a time could reclaim them . but for the most part when any lust or sin doth so prevail , it is from the advantage and fartherance that it hath got by some powerful temptation of satan . he hath poysoned it , enflamed it , and entangled the soul. so the apostle speaking of such as through sin were fallen off from their holiness sayes , they were in the snare of the devil , being taken captive by him at his will , tim. . . though it were their own lust , that they served , yet they were brought into bondage thereunto , by being entangled in some snare of satan . and thence they are said to be taken alive , as a poor beast in a toyle . and here , by the way we may a little enquire whether the prevailing power of a particular sin in any , be from it self , or from the influence of temptation upon it , concerning which at present take only these two observations . first , much of the prevalency of sin upon the soul is certainly from satan , when the perplexing and captivating sin hath no peculiar footing , nor advantage in the nature , constitution , or condition of the sinner . when any lust grows high and prevailing more than others upon its own account , it is from the peculiar advantage that it hath in the natural constitution , or the station or condition of the person in the world . for otherwise the law of sin gives an equal propensity unto all evil , an equal vigour unto every lust . when therefore it cannot be discerned , that the captivating sin is peculiary fixed in the nature of the sinner , or is advantaged from his education or employment in the world , the prevalency of it is peculiary from satan . he hath got to the root of it , and hath given it poyson and strength . yea , perhaps sometimes that which may seem to the soul to be the corrupt lusting of the heart , is nothing but satans imposing his suggestions on the imagination . if then a man find an importunate rage from any corruption , that is not evidently seated in his nature : let him as the papists say , cross himself , or fly by faith to the cross of christ , for the devil is nigh at hand . secondly , when a lust is prevalent unto captivity where it brings in no advantage to the flesh , it is from satan . all that the law of sin doth of it self , is to serve the providence of the flesh , rom. . . and it must bring in unto it somewhat of the profits and pleasures that are its object . now if the prevailing sin do not so act it self , if it be more spiritual and inward , it is much from satan by the imagination , more than the corruption of the heart it self . but this by the way . i say then , that the apostle treats not here , of our being captivated unto this or that sin , but unto the law of sin. that is , we are compelled to bear its presence and burden whether we will or no. sometimes the soul thinks or hopes that it may through grace be utterly freed from this troublesome inmate . upon some sweet enjoyment of god , some full supply of grace , some return from wandering , some deep affliction , some through humiliation , the poor soul begins to hope that it shall now be freed from the law of sin. but after a while it perceives that it is quite otherwise . sin acts again , makes good it s old station , and the soul finds that whether it will or no , it must bear its yoke . this makes it sigh and cry out for deliverance . thirdly , this leading captive argues a prevalency against the renitency or contrary actings of the will. this is intimated plainly in this expression ; namely , that the will opposeth , and makes head as it were against the working of sin . this the apostle declares in those expressions which he uses , ver . , , . and herein consists the lusting of the spirit against the flesh , gal. . . that is , the contending of grace to expell and subdue it . the spiritual habits of grace that are in the will , do so resist and act against it . and the excitation of those habits by the spirit are directed to the same purpose . this leading captive , is contrary i say , to the inclinations and actings of the renewed will. no man is made a captive but against his will. captivity is misery and trouble , and no man willingly puts himself into trouble . men chuse it in its causes , and in the wayes and means leading unto it , but not in it self . so the prophe● informs us , hos. . . ephraim was not willingly oppressed and broken in judgement ; that was his misery and trouble ; but he willingly walked after the commandement of the idolatrous kings which brought him thereunto . whatever consent then the soul may give unto sin , which is the means of this captivity , it gives none to the captivity it self ; that is against the will wholly . hence these things ensue . first , that the power of sin is great , which is that which we are in the demonstration of ; and this appears in its prevalency unto captivity ; against the actings and contendings of the will for liberty from it . had it no opposition made unto it , or were its adversary , weak , negligent , slothful , it were no great evidence of its power , that it made captives . but its prevailing against diligence , activity , watchfulness , the constant renitency of the will , this evinceth its efficacy . secondly , this leading captive intimates manifold particular successes . had it not success in particular it could not be said at all to lead captive . rebell it might , assail it might , but it cannot be said to lead captive without some successes . and there are several degrees of the success of the law of sin in the soul. sometimes it carries the person unto outward actual sin which is its utmost aim . sometimes it obtaineth the consent of the will , but is cast out by grace , and proceeds no farther . sometimes it wearies and entangles the soul , that it turns aside as it were , and leaves contending which is a success also . one or more , or all of these must be , where captivity takes place . such a kind of course doth the apostle ascribe unto cove●ousness , tim. . . thirdly , this leading captive manifests this condition to be miserable and wretched . to be thus yoked and dealt withall against the judgment of the mind , the choice and consent of the will , its utmost strivings and contendings , how sad is it ? when the neck is sore and tender with former pressures , to be compell'd to bear the yoke again , this pierces , this grieves , this even breaks the heart . when the soul is principled by grace unto a loathing of sin , of every evil way , to an hatred of the least discrepancy between it self and the holy will of god , then to be imposed on by this law of sin , with all that enmity and folly , that deadness and filth , wherewith it is attended : what more dreadful condition ? all captivity is dreadful in its own nature ; the greatest aggravation of it is from the condition of the tyrant unto whom any one is captivated . now what can be worse than this law of sin ? hence the apostle having once mentioned this captivity , cries out as one quite weary and ready to faint , ver . . fourthly , this condition is peculiar to believers . unregenerate men are not said to be led captive to the law of sin . they may indeed be led captive unto this or that particular sin or corruption , that is , they may be forced to serve it against the power of their convictions . they are convinced of the evil of it , an adulterer of his uncleanness , a drunkard of his abomination , and make some resolutions , it may be , against it . but their lust is too hard for them , they cannot cease to sin , and so are made captives or slaves to this or that particular sin . but they cannot be said to be led captive to the law of sin , and that because they are willingly subject thereunto . it hath , as it were , a rightful dominion over them , and they oppose it not , but only when it hath irruptions to the disturbance of their consciences . and then the opposition they make unto it is not from their wills , but is the mee● acting of an affrighted conscience , and a convinced mind . they regard not the nature of sin , but its guilt and consequences . but to be brought into captivity , is that which befalls a man against his will. which is all that shall be spoken unto this degree of the actings of the power of sin , manifesting it self in its success . the fourth and last degree of the opposition made by the law of sin to god , and the law of his will and grace , is in its rage and madness . there is madness in its nature , eccles. . . the heart of the sons of men is full of evil , and madness is in their heart . the evil that the heart of man is full of by nature , is that indwelling-sin whereof we speak . and this is so in their heart , that it riseth up unto madness . the holy ghost expresseth this rage of sin by a fit similitude which he useth in sundry places , as jer. . . hos. . . it maketh men as a wild ass ; she traverseth her ways , and ●●●●●eth up the wind , and runneth whither her mind or lust leads her . and he saith of idolaters enraged with their lusts , that they are mad upon their idols , jer. . . we may a little consider what lies in this madness and rage of sin , and how it riseth up thereunto . ●●rst , for the nature of it , it seems to consist in a violent , heady , per●inacious pressing unto evil or sin . violence , importunity and pertinacy are in it . it is the tearing and torturing of the soul by any sin to force its consent , and to obtain satisfaction . it riseth up in the heart , is denied by the law of grace , and rebuked ; it returns and exerts its poison again ; the soul is startled , casts it of ; it returns again with new violence and importunity , the soul cries out for help and deliverance , looks round about to all springs of gospel grace and relief , trembles at the furious assaults of sin , and casts it self into the arms of christ for deliverance . and if it be not table to take that course , it is foiled and hurried up and down through the mire and filth of foolish imaginations , corrupt and noisome lusts , which rend and tear it , as if they would devour its whole spiritual life and power . see tim. . , . pet. . . it was not much otherwise with them whom we instanced in before , isa. . . they had an inflamed inraged lust working in them ; even covetousness , or the love of this world , by which , as the apostle speaks , men pierce themselves through with many sorrows . god is angry with them , and discovereth his wrath by all the ways and means that it was possible for them to be made sensible thereof . he was wroth and smo●e them ; but though it may be this staggered them a little , yet they went on . he is angry , and hides himself from them , deserts them as to his gracious assisting comforting presence . doth this work the effect ? no they go on frowardly still , as men mad on their covetousness . nothing can put a stop to their raging lusts . this is plain madness and fury . we need not seek far for instances , we see men mad on their lusts every day : and which is the worst kind● of madness , their lusts do not rage so much in them , as they rage in the pursuit of them . are those greedy pursuits of things in the world , which we see some men engaged in , though they have other pretences , indeed an● thing else but plain madness in the pursuit of their lusts ? god who searcheth the hearts of men , knows , that the most of things that are done with other pretences in the world , are nothing but the actings of men mad● and furious in the pursuit of their lusts . secondly , that sin ariseth not unto this height ordinarily , but when it hath got a double advantage . first , that it be provoked , enraged and h●eightned by some great temptation . though it be a● poison in it self , yet being inbred in nature , it grows not violently outragious without the contribution of some new poison of sathan unto it in a suitable t●mptation . it was the advantage that sathan got against david , by a suitable temptation that raised his lusts to that rage and madness , which it went forth unto in the business of bathsheba and vriah . though sin be always a fire in the bones , yet it flames not , unless sathan come with his bellows to blow it up . and let any one in whom the law of sin ●riseth to this height of rage , seriously consider , and he may find out where the devil stands and puts in the business . secondly , it must be advantaged by some former entertainment and prevalency . sin grows not to this height at its first assault . had it not been suffered to make its entrance , had there not been some yielding in the soul , this had not come about ▪ the great wisdom and security of the soul in dealing with in-dwelling sin , is to put a violent stop unto its beginnings , its first motions and actings . venture all on the first attempt . die rather than yield one step unto it . if through the deceit of sin , or the negligence of the soul , or its carnal confidence , to give bounds to lusts actings at other seasons , it makes any entrance into the soul , and finds any entertainment , it gets strength and power , and insensibly ariseth to the frame under consideration . thou hadst never had the experience of the fury of sin , if thou hadst not been content with some of its dalliances . hadst thou not brought up this servant , this slave delicately , it would not have now presumed beyond a son . now when the law of sin in any particular hath got this double advantage , the furtherance of a vigorous temptation , and some prevalency formerly obtained , whereby it is let into the strengths of the soul , it often riseth up to this frame whereof we speak . thirdly , we may see what accompanies this rage and madness , what are the properties of it , and what effects it produceth . first , there is in it the casting off , for a time at least , of the yoke , rule and government of the spirit and law of grace . where grace hath the dominion , it will never utterly be expell'd from its throne , it will still keep its right and sovereignty . but its influences may for a season be intercepted , and its government be suspended by the power of sin . can we think that the law of grace had any actual influence of rule on the heart of david , when upon the provocation received from nabal , he was so hurried with the desire of self-revenge , that he cryed , gird on your swords , to his companions , and resolved not to leave alive one man of his whole houshold , sam. . or that asa was in any better frame , when he smote the prophet , and put him in prison , that spake unto him in the name of the lord. sin in this case is like an untamed horse , which having first cast off his rider , runs away with fierceness and rage . it first casts off a present sense of the yoke of christ , and the law of his grace , and then hurries the soul at its pleasure . let us a little consider how this is done . the seat and residence of grace is in the whole soul ; it is in the inner man , it is in the mind , the will , and the affections ; for the whole soul is renewed by it unto the image of god , ephes. . , . and the whole man is a new creature , cor. . . and in all these doth it exert its power and efficacy ; its rule or dominion is the pursuit of its effectual working in all the faculties of the soul , as they are one united principle of moral and spiritual operations . so then , the interrupting of its exercise , of its rule and power by the law of sin ▪ must consist in its contrary acting in and upon the faculties and affections of the soul , whereon , and by which grace should exert its power and efficacy . and this it doth . it darkens the mind , partly through innumerable vain prejudices , and false reasonings , as we shall see when we come to consider its deceitfulness ; and partly through the steaming of the affections , heated with the noisome lusts that have laid hold on them . hence that saving light that is in the mind is clouded and stifled , that it cannot put forth its transforming power to change the soul into the likeness of christ discovered unto it , which is its proper work , rom. . . the habitual inclination of the will to obedience , which is the next way of the working of the law of grace , is first weakned , then cast aside , and rendered useless by the continual solicitations of sin and temptation ; so that the will first lets go its hold , and disputes whether it shall yield or no ; and at last gives up it self to its adversary ; and for the affections commonly the beginning of this evil is in them . they cross one another , and torture the soul with their impetuous violence . by this way is the rule of the law of grace intercepted by the law of sin , even by imposing upon it in the whole seat of its government . when this is done , it is sad work that sin will make in the soul. the apostle warns believers to take heed hereof , rom. . . let not sin therefore reign in your mortal bodies that you should obey it in the lusts thereof . look to it that it get not the dominion , that it usurp not rule , no not for a moment . it will labour to intrude it self into the throne , watch against it , or a woful state and condition lyes at the door . this then accompanies this rage and madness of the law of sin. it casts off during its prevalency the rule of the law of grace wholly . it speaks in the soul , but is not heard , it commands the contrary , but is not obeyed . it cryes out , do not this abominable thing which the lord hateth , but is not regarded ; that is , not so far as to be able to put a present stop to the rage of sin , and to recover its own rule , which god in his own time restores to it by the power of his spirit dwelling in us . secondly , madness or rage are accompanied with fearlesness and contempt of danger . it takes away the power of consideration , and all that influence that it ought to have upon the soul. hence sinners that are wholly under the power of this rage , are said , to run upon god and the thick bosses of his buckler , job . . that wherein he is armed for their utter ruine . they despise the utmost that he can do to them , being secretly resolved to accomplish their lusts though it cost them their souls . some few considerations will farther clear this unto us . first , ofttimes when the soul is broken loose from the power of renewing grace , god deals with it to keep it within bounds by preventing grace . so the lord declares that he will deal with israel , h●s . . . seeing ●hou hast rejected me , i will take another course with thee . i will lay obstacles before thee that thou shalt not be able to pass on whither the fury of thy lusts would drive thee . he will propose that to them from without , that shall obstruct them in their progress . secondly , these hinderances that god laves in the way of sinners , as shall be afterwards at large declared ; are of two sorts . first , rational considerations taken from the consequence of the sin and evil that the soul is solicited unto , and perplexed withal . such are the fear of death , judgement , and hell , falling into the hands of the living god , who is a consuming fire . whilest a man is under the power of the law of the spirit of life , the love of christ constraineth him , cor. . . the principle of his doing good and abstaining from evil , is faith working by love , accompanied with a following of christ because of the sweet ●avour of his name . but now when this blessed 〈◊〉 yoke is for a season cast off , so as was manifested before , god sets an hedge of terrour before the soul , minds it of death and judgement to come , flashes the flames of hell fire in the face , fills the soul with consideration of all the evil consequence of sin to deter it from its purpose . to this end doth he make use of all threatnings recorded in the law and gospel . to this head also may be referred all the considerations that may be taken from things temporal , as shame , reproach , scandal , punishments , and the like . by the consideration of these things , i say , doth god set an hedge before them . secondly , providential dispensations are used by the lord to the same purpose , and these are of two sorts ; first , such as are suited to work upon the soul , and to cause it to desist and give over in its lustings and pursuit of sin . such are afflictions and mercies , isa. . . i was wroth and i smote them , i testified my dislike of their wayes by afflictions ; so hos. . , , . god chastens men with pains on their bodies , saith he , in job , to turn them from their purpose , and to hide sin from them , job . , . and other wayes he hath to come to them and touch them , as in their names , relations , estates and desirable things . or else he heaps mercies on them that they may consider whom they are rebelling against . it may be signal distinguishing mercies are made their portion for many dayes . secondly , such as actually hinder the soul from pursuing sin , though it be resolved so to do . the various wayes whereby god doth this , we must afterwards consider . these are the wayes i say , whereby the soul is dealt withal , after the law of indwelling-sin hath cast off for a season the influencing power of the law of grace . but now when lust rises up to rage or madness , it will also contemn all these , even the rod and him that hath appointed it . it will rush on shame , reproaches , wrath , and whatever may befall it . that is , though they be presented unto it , it will venture upon them all . rage and madness is fearless . and this it doth two wayes . first , it possess●th the mind , that it suffers not the consideration of these things to dwell upon it , but renders the thoughts of them slight and evanid . or if the mind do force it self to a contemplation of them , yet it interposeth between it and the affections , that they shall not be influenced by it in any proportion to what is required . the soul in such a condition will be able to take such things into contemplation , and not at all to be moved by them . and where they do prevail for a season , yet they are insensibly wrought off from the heart again . secondly , by secret stubborn resolves to venture all upon the way wherein it is . and this is the second branch of this evidence of the power of sin , taken from the opposition that it makes to the law of grace , as it were by the way of force , strength and violence ; the consideration of its deceit doth now follow . chap. viii . indwelling-sin proved powerful from its deceit . proved to be deceitful . the general nature of deceit . jam. . . opened . how the mind is drawn off from its duty by the deceitfulness of sin. the principal duties of the mind in our obedience . the wayes and means whereby it is turned from it . the second part of the evidence of the power of sin from its manner of operation , is taken from its deceitfulness . it adds in its working , deceit unto power . the efficacy of that must needs be great , and is carefully to be watched against , by all such as value their souls , where power and deceit are combined , especially advantaged and assisted by all the wayes and means before insisted on . before we come to shew wherein the nature of this deceitfulness of sin doth consist , and how it prevaileth thereby , some testimonies shall be briefly given in unto the thing it self , and some light into the general nature of it . that sin , indwelling-sin , is deceitful , we have the express testimony of the holy ghost , as heb. . . take heed that ye be not hardened by the deceitfulness of sin . deceitful it is , take heed of it , watch against it , or it will produce its utmost effect in hardening of the heart against god. it is on the account of sin , that the heart is said to be deceitful above all things , jer. . . take a man in other things , and as job speaks , though he would be wise and crafty , he is like the wild asses colt , job . . a poor , vain , empty , nothing . but consider his heart on the account of this law of sin , it is crafty and deceitful above all things , they are wise to do evil , saith the prophet , but to do good they know not , jer. . . to the same purpose speaks the apostle , ephes. . . the old man is corrupt according to deceitful lusts . every lust , which is a branch of this law of sin , is deceitful ; and where there is poyson in every stream , the fountain must needs be corrupt . no particular lust hath any deceit in it , but what is communicated unto it from this fountain of all actual lust , this law of sin. and ( thess. . . ) the coming of the man of sin , is said to be in and with the deceivableness of unrightcousness . unrighteousness is a thing generally decryed and evil spoken of amongst men , so that it is not easie to conceive how any man should prevail himself of a reputation thereby . but there is a deceivableness in it , whereby the minds of men are turned aside from a due consideration of it ; as we shall manifest afterwards . and thus the account which the apostle gives concerning those who are under the power of sin is , that they are deceived , titus . . and the life of evil men , is nothing but deceiving and being deceived , tim. . . so that we have sufficient testimony given unto this qualification of the enemy with whom we have to deal ; he is deceitful , which consideration of all things puts the mind of man to a loss in dealing with an adversary . he knows he can have no security against one that is deceitful , but in standing upon his own guard and defence all his dayes . farther to manifest the strength and advantage that sin hath by its deceit , we may observe that the scripture places it for the most part as the head and spring of every sin , even as though there were no sin followed after , but where deceit went before . so tim. . , . the reason the apostle gives why adam though he was first formed , was not first in the transgression , is because he was not first deceived . the woman though made last , yet being first deceived , was first in the sin . even that first sin began in deceit , and until the mind was deceived , the soul was safe . eve therefore did truly express the matter , gen. . . though she did it not to a good end ; the serpent beguiled me , saith she , and i did eat . she thought to extenuate her own crime , by charging the serpent . and this was a new fruit of the sin she had cast her self into . but the matter of fact was true , she was beguiled before she eat ; deceit went before the transgression . and the apostle shews that sin and satan still take the same c●urse , cor. . . there is saith he , the same way of working towards actual sin , as was of old ; beguiling , deceiving goes before , and sin that is the actual accomplishment of it followeth after . hence all the great works that the devil doth in the world , to stir men up to an opposition unto the lord jesus christ and his kingdom , he doth them by deceit , rev. . . the devil who deceiveth the whole world . it were utterly impossible men should be prevailed on to abide in his service , acting his designs to their eternal , and sometimes their temporal ruine , were they not exceedingly deceived . see also chap. . . hence are those manifold cautions that are given us to take heed , that we be not deceived , if we would take heed that we do not sin . see eph. . . cor. . . cor. . . gal. . . luke . . from all which testimonies we may learn the influence that deceit hath into sin , and consequently the advantage that the law of sin hath to put forth its power by its deceitfulness . where it prevails to deceive , it fails not to bring forth its fruit . the ground of this efficacy of sin by deceit is taken from the faculty of the soul affected with it . deceit properly affects the mind ; it is the mind that is deceived . when sin attempts any other way of entrance into the soul , as by the affections , the mind retaining its right and soveraignty , is able to give check and controul unto it . but where the mind is tainted , the prevalency must be great . for the mind or understanding is the leading faculty of the soul , and what that fixes on , the will and affections rush after , being capable of no consideration but what that presents unto them . hence it is , that though the entanglement of the affections unto sin be oft-times most troublesome , yet the deceit of the mind is alwayes most dangerous ; and that because of the place that it possesseth in the soul , as unto all its operations . it s office is to guide , direct , choose and lead ; and if the light that is in us be darkness , how great is that darkness . and this will farther appear , if we consider the nature of deceit in general . it consists in presenting unto the soul , or mind , things otherwise than they are , either in their nature , causes , effects , or present respect unto the soul. this is the general nature of deceit , and it prevails many wayes . it hides what ought to be seen and considered , conceals circumstances and consequences , presents what is not , or things as they are not , as we shall afterwards manifest in particular . it was shewed before , that satan beguiled and deceived our first parents ; that term the holy ghost gives unto his temptation and seduction . and how he did deceive them the scripture relates , gen. . , . he did it by representing things otherwise than they were . the fruit was desirable , that was apparent unto the eye . hence satan takes advantage secretly to insinuate , that it was meerly an abridgement of their happiness , that god aimed at in forbidding them to eat of it . that it was for a tryal of their obedience ▪ that certain though not immediate 〈◊〉 would ensue upon the eating of it , he hides from ●●●m ; only he proposeth the present advantage of knowledge , and so presents the whole case quite otherwise unto them , than indeed it was . this is the ●●●re of deceit ; it is a representation of a matter under disguises , hiding that which is undesirable , proposing that which indeed is not in it , that the mind may make a false judgment of it . so jacob deceived isaac by his brothers raiment , and the skins on his hands and neck . again , deceit hath advantage by that way of management which is inseparable from it . it is always carried on by degrees , by little and little , that the whole of the design and aim in hand be not at once discovered . so dealt satan in that great deceit before-mentioned ; he proceeds in it by steps and degrees . first , he takes off an objection , and tells them they shall not die ; then proposeth the good of knowledge to them , and their being like to god thereby . to hide and conceal ends , to proceed by steps and degrees , to make use of what is obtained , and thence to press on to farther effects , is the true nature of deceit . steven tells us , that the king of egypt dealt subtilly or deceitfully with their kindred , acts . . how he did it we may see , exod. . he did not at first fall to killing and slaying of them , but says , vers . . come , let us deal wisely ; beginning to oppress them . this brings forth their bondage , ver . . having got this ground to make them slaves , he proceeds to destroy their children , ver . . he fell not on them all at once , but by degrees . and this may suffice to shew in general , that sin is deceitful , and the advantages that it hath thereby . for the way , and manner , and progress of sin in working by deceit , we have it fully expressed , james . , . every man is tempted when he is drawn away of his own lust and enticed , then when lust hath conceived it bringeth forth sin , and sin when it is finished bringeth forth death . this place declaring the whole of what we aim at in this matter , must be particularly insisted on . in the foregoing verse , the apostle manifests that men are willing to drive the old trade , which our first parents at the entrance of sin set up withall , namely of excusing themselves in their sins , and casting the occasion and blame of them on others . it is not , say they , from themselves , their own nature and inclinations , their own designings , that they have committed such and such evils , but meerly from their temptations . and if they know not where to fix the evil of those temptations , they will lay them on god himself , rather than go without an excuse or extenuation of their guilt . this evil in the hearts of men the apostle rebuketh , verse . let no man say when he is tempted , i am tempted of god ; for god cannot be tempted of evil , neither tempteth he any man. and to shew the justness of this reproof in the words mentioned , he discovers the true causes of the rise and whole progress of sin , manifesting that the whole guilt of it lies upon the sinner , and that the whole punishment of it , if not graciously prevented , will be his lot also . we have therefore , as was said , in these words the whole progress of lust or indwelling-sin , by the way of subtilty , fraud and deceit , expressed and limited by the holy ghost . and from hence we shall manifest the particular ways and means whereby it puts forth its power and efficacy in the hearts of men by deceitfulness and subtilty ; and we may observe in the words , first , the utmost end aimed at in all the actings of sin , or the tendency of it in its own nature , and that is death : sin when it is finished bringeth forth death ; the everlasting death of the sinner : pretend what it will , this is the end it aims at and tends unto . hiding of ends and designs , is the principal property of deceit . this sin doth to the utmost ; other things innumerable it pleads , but not once declares that it aims at the death , the everlasting death of the soul. and a fixed apprehension of this end of every sin , is a blessed means to prevent its prevalency in its way of deceit or beguiling . secondly , the general way of its acting towards that end , is by temptation ; every man is tempted of his own lust . i purpose not to speak in general of the nature of temptations , it belongs not unto our present purpose , and besides i have done it elsewhere . it may suffice at present to observe , that the life of temptation lies in deceit . so that in the business of sin , to be effectually tempted , and to be beguiled or deceived , are the same . thus it was in the first temptation , it is every where called the serpents beguiling or deceiving , as was manifested before : the serpent beguiled eve , that is , prevailed by his temptations upon her . so that every man is tempted , that is , every man is beguiled or deceived by his own lust , or indwelling-sin , which we have often declared to be the same . the degrees whereby sin proceedeth in this work of tempting or deceiving , are five . for we shewed before , that this belongs unto the nature of deceit that it works by degrees , making its advantage by one step to gain another . the first of these consists in drawing off , or drawing away ; every man is tempted when he is drawn away of his own lust . the second is in enticing ; and is enticed . the third , in the conception of sin ; when lust hath conceived , when the heart is enticed , then lust conceives in it . the fourth is the bringing forth of sin in its actual accomplishment , when lust hath conceived it brings forth sin . in all which there is a secret allusion to an adulterous deviation from conjugal duties , and conceiving or bringing forth children of whoredom and fornication . the fifth is , the finishing of sin , the compleating of it , the filling up of the measure of it , whereby the end originally designed by lust is brought about : sin when it is finished bringeth forth death . as lust conceiving , naturally and necessarily bringeth forth sin , so sin finished , infallibly procureth eternal death . the first of these relates to the mind ; that is drawn off , or drawn away by the deceit of sin . the second unto the affections , they are enticed or intangled . the third to the will , wherein sin is conceived ; the consent of the will being the formal conception of actual sin . the fourth to the conversation , wherein sin is brought forth ; it exerts it self in the lives and courses of men . the fifth respects an obdurate course in sinning , that finisheth , consummates , and shuts up the whole work of sin , whereon ensues death or eternal ruine . i shall principally consider the three first , wherein the main stength of the deceit of sin doth lie , and that because in believers , whose state and condition is principally proposed to consideration , god is pleased , for the most part , graciously to prevent the fourth instance , or the bringing forth of actual sins in their conversations ; and the last alwaies and wholly , or their being obdurate in a course of sin to the finishing of it . what waies god in his grace and faithfulness makes use of to stifle the conceptions of sin in the womb , and to hinder its actual production in the lives of men , must afterwards be spoken unto . the first three instances then we shall insist upon fully , as those wherein the principal concernment of believers in this matter doth lie . the first thing which sin is said to do , working in a way of deceit , is to draw away , or to draw off ; whence a man is said to be drawn off , or drawn away and diverted , namely from attending unto that course of obedience and holiness , which , in opposition unto sin and the law thereof , he is bound with diligence to attend unto . now it is the mind that this effect of the deceit of sin is wrought upon . the mind or understanding , as we have shewed , is the guiding , conducting faculty of the soul ; it goes before in discerning , judging , and determining to make the way of moral actions fair and smooth to the will and affections . it is to the soul , what moses told his father-in-law that he might be to the people in the wilderness , as eyes to guide them , and keep them from wandering in that desolate place . it is the eye of the soul , without whose guidance the will and affections would perpetually wander in the wilderness of this world , according as any object , with an appearing present good , did offer or present it self unto them . the first thing therefore that sin aims at in its deceitful working , is to draw off and divert the mind from the discharge of its duty . there are two things which belong unto the duty of the mind , in that special office which it hath in and about the obedience which god requireth . first , to keep it self and the whole soul in such a frame and posture , as may render it ready unto all duties of obedience , and watchful against all inticements unto the conception of sin . secondly , in particular carefully to attend unto all particular actions , that they be performed as god requireth , for matter , manner , time and season , agreeable unto his will , as also for the obviating all particular tenders of sin in things forbidden . in these two things consists the whole duty of the mind of a believer . and from both of them doth indwelling-sin endeavour to divert it , and draw it off . the first of these is , the duty of the mind , in reference unto the general frame and course of the whole soul ; and hereof two things may be considered . first , that it is founded in a due constant consideration ; . of our selves , of sin and its vileness . . of god , of his grace and goodness . and both these doth sin labour to draw it off from . secondly , in attending to those duties which are suited to obviate the working of the law of sin , in an especial manner . first , it endeavours to draw it off from a due consideration , apprehension and sensibleness of its own vileness , and the danger wherewith it is attended . this in the first place we shall instance in . a due constant consideration of sin in its nature , in all its aggravating circumstances , in its end and tendency , especially as represented in the blood and cross of christ ought alwaies to abide with us . jer. . . know therefore and see , that it is an evil thing and a bitter , that thou hast for saken the lord thy god. every sin is a forsaking of the lord our god. if the heart know not , if it consider not , that it is an evil thing and a bitter , evil in it self , bitter in its effects , fruit and event , it will never be secured against it . besides , that frame of heart which is most accepted with god in any sinner , is the humble , contrite , self-abasing frame : isa. . . thus saith the high and losty one that inhabiteth eternity , whose name is holy , i dwell in the high and holy place , with him also that is of a contrite and humble spirit : to revive the spirit of the humble , to revive the spirit of the contrite ones . see also luk. . , . this becomes a sinner , no garment sits so decently about him . be cloathed with humility , saith the apostle , pet. . . it is that which becomes us , and it is the only safe frame . he that walketh humbly walketh safely . this is the design of peters advice , epist. . . pass the time of your sojourning here in fear . after that he himself had miscarried by another frame of mind , he gives this advice to all believers ; it is not a bondage , servile fear , disquieting and perplexing the soul , but such a fear as may keep men constantly calling upon the father , with reference unto the final judgement , that they may be preserved from sin , whereof they were in so great danger , which he advises them unto . if ye call on the father , who without respect of persons judgeth according to every mans work , pass the time of your sojourning here in fear . this is the humble frame of soul ▪ and how is this obtained ? how is this preserved ? no otherwise but by a constant deep apprehension of the evil , vileness , and danger of sin . so was it wrought , so was it kept up in the approved publican : god be merciful , saith he , to me a sinner : sense of sin kept him humble , and humility made way for his access unto a testimony of the pardon of sin . and this is the great preservative through grace from sin , as we have an example in the instance of joseph , gen. . . upon the urgency of his great temptation , he recoils immediately into this frame of spirit ; how , saith he , can i do this thing , and sin against god ? a constant steady sense of the evil of sin , gives him such preservation , that he ventures liberty and life in opposition to it . to fear sin , is to fear the lord ; so the holy man tells us that they are the same , job . . the fear of the lord that is wisdom , and to depart from iniquity that is understanding . this therefore in the first place , in general , doth the law of sin put forth its deceit about , namely to draw the mind from this frame , which is the strongest fort of the souls defence and security . it labours to divert the mind from a due apprehension of the vileness , abomination , and danger of sin . it secretly and insensibly insinuates lessening , excusing , extenuating thoughts of it ; or it draws it off from pondering upon it , from being conversant about it in its thoughts so much as it ought , and formerly hath been . and if after the heart of a man hath through the word , spirit and grace of christ been made tender , soft , deeply sensible of sin , it becomes on any account , or by any means whatever to have less , sewer , slighter , or less affecting thoughts of it , or about it , the mind of that man is drawn away by the deceitfulness of sin . there are two wayes amongst others , whereby the law of sin endeavours deceitfully to draw off the mind from this duty , and frame ensuing thereon . first , it doth it by an horrible abuse of gospel-grace . there is in the gospel a remedy provided against the whole evil of sin , the filth , the guilt of it , with all its dangerous consequents . it is the doctrine of the deliverance of the souls of men from sin and death . a discovery of the gracious will of god towards sinners by jesus christ. what now is the genuine tendency of this doctrine , of this discovery of grace , and what ought we to use it and improve it unto ? this the apostle declares , tit. . , . the grace of god that bringeth salvation , hath appeared to all men , teaching us , that denying ungodliness and worldly lusts , we should live soberly , righteously , and godly in this present world . this it teacheth , this we ought to learn of it , and by it . hence vniversal holiness is called a conversation that becometh the gospel , phil. . . it becomes it as that which is answerable unto its end , aim , and design , as that which it requires , and which it ought to be improved unto . and accordingly it doth produce this effect where the word of it is received and preserved in a saving light , rom. . . ephes. . , , , , . but herein doth the deceit of sin interpose it self . it separates between the doctrine of grace , and the use and end of it . it stayes upon its notions , and intercepts its influences in its proper application . from the doctrine of the assured pardon of sin , it insinuates a regardlesness of sin . god in christ makes the proposition , and satan and sin make the conclusion . for that the deceitfulness of sin is apt to plead unto a regardlesness of it from the grace of god whereby it is pardoned , the apostle declares in his reproof and detestation of such an insinuation , rom. . . what shall we say then , shall we continue in sin , that grace may abound ? god forbid . mens deceitful hearts , saith he , are apt to make that conclusion ; but far be it from us , that we should give any entertainment unto it . but yet that some have evidently improved that deceit unto their own eternal ruine , jude declares , ver . . vngodly men , turning the grace of god into lasciviousness . and we have had dreadful instances of it in the daies of temptation wherein we have lived . indeed in opposition unto this deceit lies much of the wisdom of faith , and power of gospel-grace . when the mind is fully possessed with , and cast habitually and firmly into the mould of the notion and doctrine of gospel-truth about the full and free forgiveness of all sins in the blood of christ , then to be able to keep the heart alwaies in a deep humbling sense of sin , abhorrency of it , and self-abasement for it , is a great effect of gospel-wisdom and grace . this is the tryal and touchstone of gospel - light. if it keep the heart sensible of sin , humble , lowly , and broken on that account ; if it teach us to water a free pardon with tears , to detest forgiven sin , to watch diligently for the ruine of that , which we are yet assured , shall never ruine us , it is divine , from above , of the spirit of grace . if it secretly and insensibly make men loose and slight in their thoughts about sin , it is adulterate , selfish , false . if it will be all , answer all ends , it is nothing . hence it comes to pass , that sometimes we see men walking in a bondage-frame of spirit all their daies , low in their light , mean in their apprehensions of grace , so that it is hard to discern whether covenant in their principles they belong unto ; whether they are under the law , or under grace , yet walk with a more conscientious tenderness of sinning , than many who are advanced into higher degrees of light and knowledge than they . not that the saving light of the gospel , is not the only principle of saving holiness and obedience ; but that through the deceitfulness of sin it is variously abused to counteance the soul in manifold neglect of duties , and to draw off the mind from a due consideration of the nature , desert and danger of sin . and this is done several waies . first , the soul having frequent need of relief by gospel-grace against a sense of the guilt of sin , and accusation of the law , comes at length to make it a common and ordinary thing , and such as may be slightly performed . having found a good medicine for its wounds , and such as it hath had experience of its efficacy , it comes to apply it slightly , and rather skinneth over , than cureth its sores . a little less earnestness , a little less diligence serves every time , until the soul it may be begins to secure it self of pardom in course . and this tends directly to draw off the mind from its constant and universal watchfulness against sin . he whose light hath made his way of access plain for the obtaining of pardon , if he be not very watchful , he is far more apt to become overly , formal , and careless in his work , than he who by reason of mists and darkness , beats about to find his way aright to the throne of grace . as a man that hath often travelled a road passed on without regard or enquiry ; but he who is a stranger unto it observing all turnings , and enquiring of all passengers , secures his journey beyond the other . secondly , the deceitfulness of sin takes advantage from the doctrine of grace , by many waies and means to extend the bounds of the souls liberty beyond what god hath assigned unto it . some have never thought themselves free from a legal bondage-frame , until they have been brought into the confines of sensuality , and some into the depths of it . how often will sin plead , this strictness , this exactness , this solicitude is no waies needful ; relief is provided in the gospel against such things . would you live as though there were no need of the gospel ? as though pardon of sin were to no purpose ? but concerning these pleas of sin from gospel-grace , we shall have occasion to speak more hereafter in particular . thirdly , in times of temptation this deceitfulness of sin , will argue expresly for sin from gospel-grace ; at least it will plead for these two things . first , that there is not need of such a tenacious severe contending against it , as the principle of the new creature is fixed on . if it cannot divert the soul or mind wholly from attending unto temptations to oppose them , yet it will endeavour to draw them off , as to the manner of their attendance . they need not use that diligence which at first the soul apprehends to be necessary . secondly , it will be tendering relief as to the event of sin , that it shall not turn to the ruine or destruction of the soul , because it is , it will , or may be pardoned by the grace of the gospel . and this is true , this is the great and only relief of the soul against sin , the guilt whereof it hath contracted already ; the blessed and only remedy for a guilty soul. but when it is pleaded and remembred by the deceitfulness of sin in complyance with temptation unto sin , then it is poyson ; poyson is mixed in every drop of this balsom , to the danger , if not death of the soul. and this is the first way whereby the deceitfulness of sin draws off the mind from a due attendance unto that sense of its vileness , which alone is able to keep it in that humble , self-abased frame that is acceptable with god. it makes the mind careless , as though its work were needless , because of the abounding of grace ; which is a souldiers neglect of his station trusting to a reserve , provided indeed only in case of keeping his own proper place . secondly , sin takes advantage to work by its deceit in this matter of drawing off the mind from a due sense of it , from the state and condition of men in the world . i shall give only one instance of its procedure in this kind . men in their younger daies have naturally their affections more quick , vigorous and active , more sensibly working in them , than afterwards . they do as to their sensible working and operation naturally decay , and many things befall men in their lives , that take off the edge and keenness of them . but as men lose in their affections , if they are not besotted in sensuality , or by the corruptions that are in the world through lust , they grow and improve in their understandings , resolutions , and judgements . hence it is , that if what had place formerly in their affections , do not take place in their minds and judgements , they utterly lose them , they have no more place in their souls . thus men have no regard for , yea , they utterly despise those things which their affections were set upon with delight and greediness in their childhood . but if they are things that by any means come to be fixed in their minds and judgements , they continue a high esteem for them , and do cleave as close unto them , as they did when their affections were more vigorous . only as it were they have changed their seat in the soul. it is thus in things spiritual ; the first and chiefest seat of the sensibleness of sin , is in the affections ; as these in natural youth , are great and large , so are they spiritually in spiritual youth , jer. . . i remember the kindness of thy youth , the love of thine espousals . besides such persons are newly come off from their convictions , wherein they have been cut to the heart , and so made tender . whatever touches upon a wound is throughly felt . so doth the guilt of sin before the wound given by conviction be throughly cured . but now when affections begin to decay naturally , they begin to decay also as to their sensible actings and motions in things spiritual . although they improve in grace , yet they may decay in sense . at least spiritual sense is not radically in them , but only by way of communication . now in these decayes , if the soul take not care to fix a deep sense of sin on the mind and judgement , thereby perpetually to affect the heart and affections , it will decay . and here the deceit of the law of sin interposeth it self . it suffers a sense of sin to decay in the affections , and diverts the mind from entertaining a due , constant fixed consideration of it . we may consider this a little in persons that never make a progress in the waies of god beyond conviction . how sensible of sin will they be for a season ? how will they then mourn and weep under a sense of the guilt of it ? how will they cordially and heartily resolve against it ? affections are vigorous , and as it were bear rule in their souls . but they are like an herb that will flourish for a day or two with watering , although it have no root . for , a while after we see , that these men the more experience they have had of sin , the less they are afraid of it , as the wise man intimates , eccles. . . and at length they come to be the greatest contemners of sin in the world . no sinner like him that hath sinned away his convictions of sin . what is the reason of this ? sense of sin was in their convictions fixed on their affections ; as it decayed in them , they took no care to have it deeply and graciously fixed on their minds . this the deceitfulness of sin deprived them of , and so ruined their souls . in some measure it is so with believers . if as the sensibleness of the affections decay , if as they grow heavy and obtuse , great wisdom and grace be not used to fix a due sense of sin upon the mind and judgement , which may provoke , excite , enliven and stir up the affections every day , great decayes will ensue . at first , sorrow , trouble , grief , fear , affected the mind , and would give it no rest . if afterwards the mind do not affect the heart with sorrow and grief , the whole will be cast out , and the soul be in danger of being hardened . and these are some of the waies whereby the deceit of sin diverts the mind from the first part of its safe preserving frame , or draws it off from its constant watchfulness against sin and all the effects of it . the second part of this general duty of the mind , is to keep the soul unto a constant , holy consideration of god and his grace . this evidently lies at the spring-head of gospel-obedience . the way whereby sin draws off the mind from this part of its duty is open and known sufficiently , though not sufficiently watched against . now this the scripture every where declares to be the filling of the minds of men with earthly things . this it placeth in direct opposition unto that heavenly frame of the mind , which is the spring of gospel-obedience , col. . . set your affections on things above , not on things on the earth , or set your minds . as if he had said , on both together you cannot be set or fixed , so as principally and chiefly to mind them both . and the affections to the one and the other , proceeding from these different principles of minding the one and the other , are opposed as directly inconsistent , joh. . . love not the world , neither the things that are in the world , if any man love the world , the love of the father is not in him . and actings in a course suitable unto these affections are proposed also as contrary ; you cannot serve god and mammon . these are two masters whom no man can serve at the same time , to the satisfaction of both . every inordinate minding , then , of earthly things , is opposed unto that frame wherein our minds ought to be fixed on god and his grace in a course of gospel-obedience . several waies there are whereby the deceitfulness of sin draws off the mind in this particular , but the chief of them is by pressing these things on the mind under the notion of things lawful , and it may be necessary . so all those who excuse themselves in the parable , from coming in to the marriage-feast of the gospel , did it on the account of their being engaged in their lawful callings . one about his farm , another his oxen , the means whereby he ploughed in this world . by this plea were the minds of men drawn off from that frame of heavenliness which is required to our walking with god , and the rules of not loving the world , or using it as if we used it not , are hereby neglected . what wisdom , what watchfulness , what serious frequent trial and examination of our selves is required , to keep our hearts and minds in an heavenly frame , in the use and pursuit of earthly things , is not my present business to declare . this is evident , that the engine whereby the deceit of sin draws off and turns aside the mind in this matter , is the pretence of the lawfulness of things about which it would have it exercise it self , against which very few are armed with sufficient diligence , wisdom and skill . and this is the first and most general attempt that indwelling-sin makes upon the soul by deceit : it draws away the mind from a diligent attention unto its course in a due sense of the evil of sin , and a due and constant consideration of god and his grace . chap. ix . the deceit of sin in drawing off the mind from a due attendance unto especial duties of obedience , instanced in meditation and prayer . how sin by its deceit endeavours to draw off the mind from attending unto that holy frame in walking with god , wherein the soul ought to be preserved , hath been declared . proceed we now to shew how it doth the same work in reference unto those especial duties , by which the designs , workings and prevalency of it may in an especial manner be obviated and prevented sin indeed maintains an enmity against all duties of obedience , or rather with god in them . when i would do good , saith the apostle , evil is present with me . when ever i would do good , or what good soever i would do , that is spiritually good , good in reference unto god , it is present with me , to hinder me from it , to oppose me in it . and on the other side , all duties of obedience do lie directly against the actings of the law of sin . for as the flesh in all its actings lusteth against the spirit , so the spirit in all its actings lusteth against the flesh . and therefore every duty performed in the strength and grace of the spirit , is contrary to the law of sin . rom. . . if ye by the spirit do mortifie the deeds of the flesh . actings of the spirit of grace in duties doth this work . these two are contrary . but yet there are some duties , which in their own nature , and by gods appointment , have a peculiar influence into the weakening and subduing the whole law of sin in its very principles , and chiefest strengths . and these the mind of a believer ought principally in his whole course to attend unto . and these doth sin in its deceit endeavour principally to draw off the mind from . as in diseases of the body , some remedies , they say , have a specifick quality against distempers ; so in this disease of the soul , there are some duties that have an especial vertue against this sinful distemper . i shall not insist on many of them , but instance only in two , which seem to me to be of this nature ; namely that by gods designation they have a special tendency towards the ruine of the law of sin . and then we shall shew the waies , methods and means which the law of sin useth to divert the mind from a due attendance unto them . now these duties are , first , prayer , especially private prayer : and , secondly , meditation . i put them together , because they much agree in their general nature and end , differing only in the manner of their performance . for by meditation , i intend meditating upon what respect and suitableness there is between the word and our own hearts , to this end , that they may be brought to a more exact conformity . it is our pondering on the truth as it is in jesus , to find out the image and representation of it in our own hearts ; and so it hath the same intent with prayer , which is to bring our souls into a frame in all things answering the mind and will of god. they are as the blood and spirits in the veins , that have the same life , motion and use . but yet because persons are generally at a great loss in this duty of meditation , having declared it to be of so great efficacy , for the controlling of the actings of the law of sin , i shall in our passage give briefly two or three rules for the directing of believers to a right performance of this great duty , and they are these . first , meditate of god with god ; that is , when we would undertake thoughts and meditations of god , his excellencies , his properties , his glory , his majesty , his love , his goodness , let it be done in a way of speaking unto god , in a deep humiliation and abasement of our souls before him . this , will fix the mind , and draw it forth from one thing to another , to give glory unto god in a due manner , and affect the soul until it be brought into that holy admiration of god and delight in him , which is acceptable unto him . my meaning is , that it be done in a way of prayer and praise , speaking unto god. secondly , meditate on the word in the word : that is , in the reading of it , consider the sense in the particular passages we insist upon , looking to god for help , guidance and direction in the discovery of his mind and will therein , and then labour to have our hearts affected with it . thirdly , what we come short of in evenness and constancy in our thoughts in these things , let it be made up in frequency . some are discouraged because their minds do not regularly supply them with thoughts to carry on their meditations , through the weakness or imperfection of their inventions . let this be supplied by frequent returns of the mind unto the subject proposed to be meditated upon , whereby new senses will still be supplied unto it . but this by the way . these duties , i say , amongst others ( for we have only chosen them for an instance , not excluding some others from the same place , office and usefulness with them ) do make an especial opposition to the very being and life of indwelling-sin , or rather faith in them doth so . they are perpetually designing its utter ruine . i shall therefore upon this instance in the pursuit of our present purpose do these two things . first , shew the suitableness and usefulness of this duty , or these duties , ( as i shall handle them jointly ) unto the ruining of sin . secondly , shew the means whereby the deceitfulness of sin endeavours to draw off the mind from a due attendance unto them . for the first observe , first , that it is the proper work of the soul in this duty , to consider all the secret workings and actings of sin , what advantages it hath got , what temptations it is in conjunction withall , what harm it hath already done , and what it is yet farther ready to do . hence david gives that title unto one of his prayers , psal. . a prayer of the afflicted , when he is over-whelmed , and poureth out his complaint before the lord. i speak of that prayer which is attended with a due consideration of all the wants , straits and emergencies of the soul. without this , prayer is not prayer ; that is , what ever shew or appearance of that duty it hath , it is no way useful , either to the glory of god , or the good of the souls of men . a cloud it is without water , driven by the wind of the breath of men . nor was there ever any more present and effectual poison for souls found out , than the binding of them unto a constant form and usage of i know not what words in their prayers and supplications , which themselves do not understand . bind men so in their trades , or in their businesses in this world , and they will quickly find the effect of it . by this means are they disenabled from any due consideration of what a present is good for them , or evil unto them , without which , to what use can prayer serve , but to mock god , and delude mens own souls ? but in this kind of prayer which we insist on , the spirit of god falls in to give us his assistance , and that in this very matter of finding out and discovering the most secret actings and workings of the law of sin . rom. . . we know not what to pray for as we ought , but he helps our infirmities : he discovers our wants unto us , and wherein chiefly we stand in need of help and relief . and we find it by daily experience , that in prayer , believers are led into such discoveries and convictions of the secret deceitful work of sin in their hearts , as no considerations could ever have led them into . so david , psal. . designing the confession of his actual sin , having his wound in his prayer searched by the skilful hand of the spirit of god , he had a discovery made unto him of the root of all his miscarriages in his original corruption , vers . . the spirit in this duty is as the candle of the lord unto the soul ▪ enabling it to search all the inward parts of the belly . it gives a holy spiritual light into the mind , enabling it to search the deep and dark recesses of the heart , to find out the subtil and deceitful machinations , figments and imaginations of the law of sin therein . what ever notion there be of it , what ever power and prevalency in it , it is laid hand on , apprehended , brought into the presence of god , judged , condemned , bewailed . and what can possible be more effectual for its ruine and destruction ? for together with its discovery , application is made unto all that relief which in jesus christ is provided against it , all ways and means whereby it may be ruined . hence it is the duty of the mind , to watch unto prayer , pet. . . to attend diligently unto the estate of our souls , and to deal fervently and effectually with god about it . the like also may be said of meditation , wisely managed unto its proper end . secondly , in this duty there is wrought upon the heart a deep full sense of the vileness of sin , with a constant renewed detestation of it , which , if any thing , undoubtedly tends to its ruine . this is one design of prayer , one end of the soul in it , namely to draw forth sin , to set it in order , to present it unto it self in its vileness , abomination and aggravating circumstances , that it may be loathed , abhorred , and cast away as a filthy thing ; as isa. . . he that pleads with god for sins remission , pleads also with his own heart for its detestation . hos. . . herein also sin is judged in the name of god ; for the soul in its confession subscribes unto gods detestation of it , and the sentence of his law against it . there is indeed a course of these duties , which convinced persons do give up themselves unto , as a mere covert to their lusts : they cannot sin quietly , unless they perform duty constantly . but that prayer we speak of , is a thing of another nature , a thing that will allow no composition with sin , much less will serve the ends of the deceit of it , as the other formal prayer doth . it will not be bribed into a secret compliance with any of the enemies of god , or the soul , no not for a moment . and hence it is , that oftentimes in this duty , the heart is raised to the most sincere effectual sense of sin , and detestation of it , that the soul ever obtains in its whole cour●e of obedience . and this evidently tends also to the weakning and ruine of the law of sin . thirdly , this is the way appointed and bless●d of god to obtain strength and power against sin . jam. . . doth any man lack , let him ask of god. prayer is the way of obtaining from god by christ a supply of all our wants , assistance against all opposition , especially that which is made against us by sin . this , i suppose , need not be insisted on ; it is in the notion and practice clear to every believer . it is that wherein we call , and upon which the lord jesus comes in to our succour , with suitable help in a time of need , heb. . . fourthly , faith in prayer countermines all the workings of the deceit of sin ; and that because the soul doth therein constantly engage it self unto god to oppose all sin whatsoever . psal. . . i have sworn , and i will perfom it , that i will keep thy righteous judgments . this is the language of every gracious soul in its addresses unto god : the inmost parts thereof engage themselves to god to cleave to him in all things , and to oppose sin in all things . he that cannot do this , cannot pray . to pray with any other frame , is to flatter god with our lips , which he abhorreth . and this exceedingly helps a believer in pursuing sin unto its ruine . for , first , if there be any secret lust that lies lurking in the heart , he will find it either rising up against this engagement , or using its artifices to secure it self from it . and hereby it is discovered ; and the conviction of the heart concerning its evil furthered and strengthened . sin makes the most certain discovery of it self , and never more evidently than when it is most severely pursued . lusts in men are compared to hurtful and noisome beasts , or men themselves are so because of their lusts , isa. . , . now such beasts use themselves to their dens and coverts , and never discover themselves , at least so much in their proper nature and rage , as when they are most earnestly pursued . and so it is with sin and corruption in the heart . secondly , if any sin be prevalent in the soul , it will weaken it , and take it off from the universality of this engagement unto god , it will breed a tergiversation unto it , a slightness in it . now when this is observed , it will exceedingly awaken a gracious soul , and stir it up to look about it . as a spontaneous lassitude , or a causeless weariness and indisposition of the body , is looked on as the sign of an approaching feaver , or some dangerous distemper , which stirs up men to use a timely and vigorous prevention , that they be not seised upon by it ; so is it in this case . when the soul of a believer finds in it self an indisposition to make fervent , sincere engagements of universal holiness unto god , it knows that there is some prevalent distemper in it , finds the place of it , and sets it self against it . thirdly , whilst the soul can thus constantly engage it self unto god , it is certain that sin can rise unto no ruinous prevalency . yea , it is a conquest over sin , a most considerable conquest , when the soul doth fully and clearly , without any secret reserve , come off with alacrity and resolution in such an engagement ; as psal. . . and it may upon such a success triumph in the grace of god , and have good hope through faith , that it shall have a final conquest , and what it so resolves , shall be done ; that it hath decreed a thing , and it shall be established . and this tends to the disappointment , yea , to the ruine of the law of sin . fourthly , if the heart be not deceived by cursed hypocrisie , this engagement unto god will greatly influence it unto a peculiar diligence and watchfulness against all sin . there is no greater evidence of hypocrisie , than to have the hear● like the whorish woman , prov. . . to say , i have paid my vows , now i may take my self unto my sin . or to be negligent about sin ▪ as being satisfied that it hath prayed against it . it is otherwise in a gracious soul. sense and conscience of engagements against sin made to god , do make it universally watchful against all its motions and operations . on these and sundry other accounts , doth faith in this duty exert it self peculiary , to the weakening of the power , and stopping of the progress of the law of sin . if then the mind be diligent in its watch and charge , to preserve the soul from the efficacy of sin , it will carefully attend unto this duty , and the due performance of it , which is of such singular advantage unto its end and purpose . here therefore sin puts forth its deceit in its own defence : it labours to divert and draw off the mind from attending unto this and the like duties . and there are , among others , three engines , three ways and means , whereby it attempts the accomplishment of its design . first , it makes advantage of its weariness unto the flesh . there is an aversation , as hath been declared in the law of sin unto all immediate communion with god. now this duty is such . there is nothing accompanieth it whereby the carnal part of the soul may be gratified , or satisfied , as there may be somewhat of that nature in most publick duties , in most that a man can do , beyond pure acts of faith and love . no relief or advantage then coming in by it , but what is purely spiritual , it becomes wearisome , burdensome to flesh and blood . it is like travelling alone without companion or diversion , which makes the way seem long , but brings the passenger with most speed to his journeys end . so our saviour declares , when expecting his disciples according to their duty and present distress should have been engaged in this work , he found them fast asleep , matth. . . the spirit , saith he , indeed is willing , but the flesh is weak : and out of that weakness grew their indisposition unto , and weariness of their duty . so god complains of his people , isa. . . thou hast been weary of me . and it may come at length unto that height which is mentioned , mal. . . ye have said , behold what a weariness is it , and ye have snuffed at it , saith the lord of hosts . the jews suppose that it was the language of men when they brought their offerings or sacrifices on their shoulders , which they pretended wearyed them , and they panted and blowed as men ready to faint under them , when they brought only the torn , and the lame , and the sick . but so is this duty oftentimes to the flesh . and this the deceitfulness of sin makes use of , to draw the heart by insensible degrees from a constant attendance unto it . it puts in for the relief of the weak and weary flesh . there is a complyance between spiritual flesh , and natural flesh in this matter ; they help one another , and an aversation unto this duty is the effect of their complyance . so it was in the spouse , cant. . , . she was asleep drowsing in her spiritual condition , and pleads her natural unfitness to rouse her self from that state . if the mind be not diligently watchful to prevent insinuations from hence , if it dwell not constantly on those considerations which evidence an attendance unto this duty to be indispensible , if it stir not up the principle of grace in the heart to retain its rule and soveraignty , and not to be dallied withal by foolish pretences , it will be drawn off , which is the effect aimed at . secondly , the deceitfulness of sin makes use of corrupt reasonings taken from the pressing and urging occasions of life . should we , sayes it in the heart , attend strictly unto all duties in this kind , we should neglect our principal occasions , and be useless unto our selves and others in the world . and on this general account , particular businesses dispossess particular duties from their due place and time . men have not leisure to glorifie god and save their own souls . it is certain , that god gives us time enough for all that he requires of us in any kind in this world . no duties need to justle one another , i mean constantly . especial occasions must be determined according unto especial circumstances . but if in any thing we take more upon us than we have time well to perform it in without robbing god of that which is due to him , and our own souls , this god calls not unto , this he blesseth us not in . it is more tolerable that our duties of holiness and regard to god , should intrench upon the duties of our callings and employments in this world , than on the contrary ; and yet neither doth god require this at our hands in an ordinary manner or course . how little then will he bear with that which evidently is so much worse upon all accounts whatever . but yet through the deceitfulness of sin , thus are the souls of men beguiled . by several degrees they are at length driven from their duty . thirdly , it deals with the mind to draw it off from its attendance unto this duty by a tender of a compensation to be made in and by other duties . as saul thought to compensate his disobedience by sacrifice . may not the same duty performed in publick , or in the family suffice ? and if the soul be so foolish as not to answer , those things ought to be done , and this not to be left undone , it may be ensnared and deceived . for besides a command unto it , namely that we should personally watch unto prayer , there is as hath been declared sundry advantages in this duty so performed against the deceit and efficacy of sin , which in the more publick attendance unto it , it hath not . these sin strives to deprive the soul of by this commutation which by its corrupt reasonings it tenders unto it . fourthly , i may add here that which hath place in all the workings of sin by deceit , namely , its feeding the soul with promises and purposes of a more diligent attendance unto this duty when occasions will permit . by this means it brings the soul to say unto its convictions of duty , as felix did to paul , go thy way for this time , when i have a convenient season , i will call for thee . and by this means oftentimes the present season and time , which alone is ours , is lost irrecoverably . these are some of the wayes and means whereby the deceit of sin endeavours to draw off the mind from its due attendance unto this duty , which is so peculiarly suited to prevent its progress and prevalency , and which aims so directly and immediately at its ruine . i might instance also in other duties of the like tendency . but this may suffice to discover the nature of this part of the deceit of sin . and this is the first way whereby it makes way for the farther entangling of the affections and the conception of sin . when sin hath wrought this effect on any one , he is said to be drawn away , to be diverted from what in his mind he ought constantly to attend unto , in his walking before the lord. and this will instruct us to see and discern where lyes the beginning of our declensions and failings in the wayes of god , and that either as to our general course , or as to our attendance unto especial duties . and this is of great importance and concernment unto us . when the beginnings and occasions of a sickness or distemper of body are known , it is a great advantage to direct in and unto the cure of it . god to recall sion to himself shews her where was the beginning of her sin , micah . . now this is that which for the most part is the beginning of sin unto us , even the drawing off the mind from a due attendance in all things unto the discharge of its duty . the principal care and charge of the soul lyes on the mind ; and if that fail of its duty , the whole is betrayed , either as unto its general frame , or as unto particular miscarriages . the failing of the mind , is like the failing of the watch-man in ezekiel , the whole is lost by his neglect . this therefore in that self-scrutiny and search which we are called unto , we are most diligently to enquire after . god doth not look at what duties we perform , as to their number and tale , or as to their nature meerly , but whether we do them with that intention of mind and spirit which he requireth . many men perform duties in a road or course , and do not as it were , so much as think of them . their minds are filled with other things , only duty takes up so much of their time . this is but an endeavour to mock god , and deceive their own souls . would you therefore take the true measure of your selves : consider how it is with you as to the duty of your minds which we have enquired after . consider whether by any of the deceits mentioned , you have not been diverted and drawn away ; and if there be any decayes upon you in any kind , you will find that there hath been the beginning of them . by one way or other your minds have been made heedless , regardless , slothful , uncertain , being beguiled and drawn off from their duty . consider the charge , prov. . , , , . may not such a soul say , if i had attended more diligently , if i had considered more wisely the vile nature of sin , if i had not suffered my mind to be possessed with vain hopes and foolish imaginations , by a cursed abuse of gospel-grace , if i had not permitted it to be filled with the things of the world , and to become negligent in attending unto especial duties , i had not at this day been thus sick , weak , thriftless , wounded , decayed , defiled . my careless , my deceived mind , hath been the beginning of sin and transgression unto my soul. and this discovery will direct the soul unto a sutable way for its healing and recovery , which will never be effected by a multiplying of particular duties , but by a restoring of the mind , psal. . . and this also doth hence appear to be the great means of preserving our souls , both as unto their general frame and particular duties according to the mind and will of god ; namely to endeavour after a sound and stedfast mind . it is a signal grace to have the spirit of power and love , and of a sound mind , tim. . . a stable , solid , resolved mind in the things of god , not easily moved , diverted , changed , not drawn aside , a mind not apt to hearken after corrupt reasonings , vain insinuations , or pretences to draw it off from its duty . this is that which the apostle exhorts believers unto , cor. . . therefore my beloved brethren , be stedfast , unmoveable , alwayes abounding in the work of the lord. the stedfastness of our minds abiding in their duty , is the cause of all our unmoveableness , and fruitfulness in obedience . and so peter tells us that those who are by any means led away , or enticed , they fall from their own stedfastness , pet. . . and the great blame that is laid upon backsliders is , that they are not stedfast , psal. . . their spirit was not stedfast . for if the soul be safe , unless the mind be drawn off from its duty , the soundness and stedfastness of the mind is its great preservative . and there are three parts of this stedfastness of the mind . first , a full purpose of cleaving to god in all things . secondly , a daily renovation and quickning of the heart unto a discharge of this purpose . thirdly , resolutions against all dalliances or parlies about negligencies in that discharge ; which are not here to be spoken unto . chap. x. the deceit of sin in drawing off the mind from its attendance unto particular duties farther discovered . several things required in the mind of believers with respect unto particular duties of obedience . the actings of sin in a way of deceit , to divert the mind from them . we have not as yet brought unto an issue the first way of the working of the deceit of sin , namely , in its drawing away of the mind from the discharge of its duty , which we insist upon the longer upon a double account . first , because of its importance and concernment . if the mind be drawn off , if it be tainted , weakned , turned aside from a due and strict attendance unto its charge and office , the whole soul , will , and affections , are certainly entangled and drawn into sin , as hath been in part declared , and will afterwards farther appear . this we ought therefore to give diligent heed unto , which is the design of the apostles exhortation , heb. . . therefore we ought to give the more earnest heed to the things which we have heard , lost at any time we should let them slip . it is a failure of our minds , by the deceitfulness of sin , in losing the life , power , sense and impression of the word which he cautions us against . and there is no way to prevent it but by giving of most earnest heed unto the things which we have heard , which expresseth the whole duty of our minds in attending unto obedience . secondly , because the actings and workings of the mind being spiritual , are such as the conscience unless clearly enlightened , and duly excited and stirred up , is not affected withal , so as to take due notice of them . conscience is not apt to exercise reflex acts upon the minds failures , as principally respecting the acts of the whole soul. when the affections are entangled with sin ( of which afterwards ) or the will begins to conceive it by its express consent , conscience is apt to make an uproar in the soul , and to give it no rest or quiet until the soul be reclaimed , or it self be one way or other bribed or debauched . but these neglects of the mind being spiritual , without very diligent attendance , they are seldom taken notice of . our minds are often in the scriptures , called our spirits , as rom. . . whom i serve in my spirit ; and are distinguished from the soul , which principally intends the affections , in that distribution , thess. . . sanctifie you wholly , your whole spirit and soul , that is , your mind and affections . it is true where the spirit is used to express spiritual gifts , it is as unto those gifts opposed to our understandings , cor . . which is there taken for the first act of the mind in a rational perception of things . but as that word is applyed unto any faculty of our souls , it is the mind that it expresseth . this then being our spirit , the actings of it are secret and hidden , and not to be discovered without spiritual wisdom and diligence . let us not suppose then that we dwell too long on this consideration , which is of so great importance to us , and yet so hidden , and which we are apt to be very insensible of ; and yet our carefulness in this matter is one of the best evidences that we have of our sincerity . let us not then be like a man that is sensible , and complains of a cut finger , but not of a decay of spirits tending unto death . there remains therefore as unto this head of our discourse , the consideration of the charge of the mind in reference unto particular duties and sins . and in the consideration of it , we shall do these two things . first , shew what is required in the mind of a believer in reference unto particular duties . secondly , declare the way of the working of the deceit of sin to draw it off from its attendance thereunto . the like also shall be done with respect unto particular sins , and their avoidance . first , for the right performance of any duty , it is not enough that the thing it self required be performed , but that it be universally squared and fitted unto the rule of it . herein lyes the great duty of the mind , namely , to attend unto the rule of duties , and to take care that all the concernments of them be ordered thereby . our progress in obedience , is our edification or building . now it is but a very little fartherance unto a building , that a man bring wood and stones and heap them up together without order . they must be hewed and squared , and fitted by line and rule , if we intend to build . nor is it unto any advantage unto our edification in faith and obedience , that we multiply duties , if we heap them upon one another , if we order and dispose them not according to rule . and therefore doth god expresly reject a multitude of duties when not universally suited unto the rule , isa. . . to what purpose is the multitude of your sacrifices ; and v. . they are a trouble unto me , i am weary to bear them . and therefore all acceptable obedience is called a proceeding according unto rule , gal. . . it is a canonical , or regular obedience . as letters in the alphabet heaped together signifie nothing , unless they are disposed into their proper order ; no more do our duties without this disposal . that they be so , is the great duty of the mind , and which with all diligence it is to attend unto , ephes. . . walk circumspectly , exactly , accurately , that is , diligently in all things , take heed to the rule of what you do . we walk in duties , but we walk circumspectly in this attention of the mind . secondly , there are some special things which the rule directs unto , that the mind is to attend in every duty ; as , first , that as to the matter of it , it be full and compleat . under the law , no beast was allowed to be a sacrifice that had any member wanting , any defect of parts . such were rejected as well as those that were lame or blind . duties must be compleat as to the parts , the matter of them . there may be such a part of the price kept back , as may make the tendering of all the residue unacceptable , saul sparing agag and the fattest of the cattle , rendered the destroying of all the rest useless . thus when men will give alms , or perform other services , but not unto the proportion that the rule requireth , and which the mind by diligent attention unto it might discover , the whole duty is vitiated . secondly , as to the principle of it , namely , that it be done in faith , and therein by an actual derivation of strength from christ , ( john . . ) without whom we can do nothing . it is not enough that the person be a believer , though that be necessary unto every good work , ephes. . . but also that faith be peculiarly acted in every duty that we do . for our whole obedience is the obedience of faith , rom. . . that is , which the doctrine of faith requireth , and which the grace of faith beareth or bringeth forth . so christ is expresly said to be our life , col. . . our spiritual life , that is the spring , author , and cause of it . now as in life natural , no vital act can be performed , but by the actual operation of the principle of life it self ; so in life spiritual , no spiritually vital act , that is , no duty acceptable to god , can be performed but by the actual working of christ , who is our life . and this is no other way derived unto us but by faith . whence saith the apostle , gal. . . christ liveth in me , and the life which i now lead in the flesh , is by the faith of the son of god. not only was christ his life , a living principle unto him , but he led a life , that is , discharged vital actions in all duties of holiness and obedience , by the faith of the son of god , or in him ; deriving supplies of grace and strength from him thereby . this therefore ought a believer diligently to attend unto , namely , that every thing he doth to god , be done in the strength of christ ; which wherein it consisteth ought diligently to be enquired into by all who intend to walk with god. thirdly , in this respect unto rule , the manner of the performance of every duty is to be regarded . now there are two things in the manner of the performance of any duty which a believer , who is trusted with spiritual light , ought to attend unto . first , that it be done in the way , and by the means that god hath prescribed with respect unto the ou●ward manner of its performance . and this is especially to be regarded in duties of the worship of god ; the matter and outward manner whereof do both equally fall under his command . if this be not regarded , the whole duty is vitiated . i speak not of them who suffer themselves to be deluded by the deceitfulness of sin , utterly to disregard the rule of the word in such things , and to worship god according to their own imaginations ; but of them principally , who although they in general prosess to do nothing but what god requires , and as he requires it , yet do not diligently attend to the rule , to make the authority of god to be the sole cause and reason both of what they do , and of the manner of the performance of it . and this is the reason that god so often calls on his people to consider diligently and wisely , that they may do all according as he had commanded . secondly , the affections of the heart and mind in duties belong to the performance of them in the inward manner . the prescriptions and commands of god for attendance hereunto are innumerable , and the want hereof renders every duty an abomination unto him . a sacrifice without an heart , without salt , without fire , of what value is it ? no more are duties without spiritual affections . and herein is the mind to keep the charge of god ; to see that the heart which he requires be tendered to him . and we find also that god requireth especial affections to accompany special duties . he that gives with chearfulness ; which if they are not attended unto , the whole is lost . fourthly , the mind is to attend unto the ends of duties ; and therein principally the glory of god in christ. several other ends will sin and self impose upon our duties : especially two it will press hard upon us with : first , satisfaction of our convictions and consciences . secondly , the praise of men . for self-righteousness and ostentation are the main ends of men that are fallen off from god in all moral duties whatsoever . in their sins they endeavour for to satisfie their lusts , in their duties , their conviction , and pride . these the mind of a believer is diligently to watch against , and to keep up in all a single eye to the glory of god , as that which answers the great and general rule of all our obedience ; whatever you do , do it all to the glory of god. these and the like things , i say , which are commonly spoken unto , is the mind of a believer obliged to attend diligently and constantly unto , with respect unto all the particular duties of our walking before god. here then lyes no small part of the deceit of sin . namely , to draw the mind off from this watch , to bring an inadvertency upon it , that it shall not in these things keep the watch and charge of the lord. and if it can do so , and thereby strip our duties of all their excellencies which lye in these concernments of them , that the mind is to attend unto it will not much trouble it self nor us about the duties themselves . and this it attempts several wayes . first , by perswading the mind to content it self with generals , and to take it off from attending unto things in particular instances . for example ; it would perswade the soul to rest satisfied in a general aim of doing things to the glory of god , without considering how every particular duty may have that tendency . thus saul thought that he had fulfilled his whole duty , and done the will of god , and sought his glory in his war against amalek , when for want of attendance to every particular duty in that service , he had dishonoured god , and ruined himself and his posterity . and men may perswade themselves , that they have a general design for the glory of god , when they have no active principle in particular duties tending at all that way . but if , instead of fixing the mind by faith on the peculiar advancing the glory of god in a duty , the soul content it self with a general notion of doing so , the mind is already diverted and draw off from its charge by the deceitfulness of sin . if a man be travelling in a journey , it is not only required of him , that he bend his course that way , and so go on , but if he attend not unto every turning , and other occurrences in his way , he may wander and never come to his journeys end . and if we suppose that in general we aim at the glory of god , as we all prosess to do , yet if we attend not unto it distinctly upon every duty that occurs in our way , we shall never attain the end aimed at . and he who satisfies himself with this general purpose , without acting it in every special duty , will not long retain that purpose neither . it doth the same work upon the mind in reference unto the principle of our duties , as it doth unto the end . their principle is , that they be done in faith , in the strength of christ ; but if men content themselves that they are believers , that they have faith , and do not labour in every particular duty to act faith , to lead their spiritual lives in all the acts of them by the faith of the son of god , the mind is drawn off from its duty . it is particular actions wherein we express and exercise our faith and obedience ; and what we are in them , that we are , and no more . secondly , it draws off the mind from the duties before mentioned , by insinuating a secret contentment unto it from the duty it self performed , as to the matter of it . this is a fair discharge of a natural conscience . if the duty be performed , though as to the manner of its performance it come short almost in all things of the rule , conscience and conviction will be satisfied . as saul , upon his expedition against amalek , cries to samuel , come in , thou blessed of the lord , i have done the commandment of the lord. he satisfied himself , though he had not attended as he ought to the whole will of god in that matter . and thus was it with them , isa. . . wherefore have we fasted , say they , and thou regardest it not ; they had pleased themselves in the performance of their duties , and expected that god also should be pleased with them . but he shews them at large wherein they had failed , and that so far as to render what they had done an abomination . and the like charge he expresseth against them , chap. . , . this the deceitfulness of sin endeavours to draw the mind unto , namely to take up in the performance of the duty it self . pray thou oughtest , and thou hast prayed , give alms thou oughtest , and thou hast given alms ; quiet then thy self in what thou hast done , and go on to do the like . if it prevail herein , the mind is discharged from farther attendance and watching unto duty , which leaves the soul on the borders of many evils . for , thirdly , hence customariness in all duties will quickly ensue , which is the height of sins drawing off the mind from duty . for mens minds may be drawn from all duties , in the midst of the most abundant performance of them . for in and under them , the mind may be subject unto an habitual diversion from its charge and watch unto the rule . what is done with such a frame , is not done to god , amos . . none of their sacrifices were to god , although they professed that they were all so . but they attended not unto his worship in faith , and unto his glory , and he despised all their duties . see also hos. . . and this is the great reason why professors thrive so little under the performance of a multitude of duties . they attend not unto them in a due manner , their minds being drawn off from their circumspect watch , and so they have little or no communion with god in them , which is the end whereunto they are designed , and by which alone they become useful and profitable unto themselves . and in this manner are many duties of worship and obedience performed by a woful generation of hypocrites , formalists , and profane persons , without either life or light in themselves , or acceptation with god ; their minds being wholly estranged from a due attendance unto what they do , by the power and deceitfulness of sin . secondly , as it is in respect of duties , so also it is in respect of sins . there are sundry things in and about every sin that the mind of a believer , by vertue of its office and duty is obliged to attend diligently unto , for the preservation of the soul from it . things they are which god hath appointed and sanctified , to give effectual rebukes and checks to the whole working of the law of sin , and such as in the law of grace , under which we are , are exceedingly suited and fitted unto that purpose . and these the deceit of sin endeavours by all means to draw off the mind from a due consideration of , and attendance unto . some few of them we shall a little reflect upon . first , the first and most general is the sovereignty of god , the great law-giver , by whom it is forbidden . this joseph fixed on in his great temptation , gen. . . how can i do this great wickedness and sin against god ? there was in it a great evil , a great ingratitude against man , which he pleads also and insists upon , ver . , . but that which fixed his heart and resolution against it , was the formality of it , that it was sin against god , by whom it was severely forbidden . so the apostle informs us , that in our dealing in any thing that is against the law , our respect is still to be unto the law-giver and his sovereignty : james . , . if thou judge the law , thou art not a doer of the law , but a judge ; there is one law-giver who is able to save and to destroy . consider this always , there is one law-giver , holy , righteous , armed with sovereign power and authority ; he is able to save and destroy . hence sin is called a rebellion , a casting off his yoke , a despising of him , and that in his sovereignty , as the great law-giver ; and this ought the mind always practically to attend unto , in all the lustings , actings and suggestions of the law of sin , especially when advantaged by any suitable or vigorous temptation . it is god that hath forbidden this thing , the great law-giver , under whose absolute sovereignty i am , in dependance on whon i live , and by whom i am to be disposed of , as to my present and eternal condition . this eve fixed on at the beginning of her temptation , god hath said , we must not eat of this tree , gen. . . but she kept not her ground , she abode not by that consideration , but suffered her mind to be diverted from it by the subtilty of sathan , which was the entrance of her transgression ; and so it is unto us all in our deviations from obedience . secondly , the deceit of sin , of every sin , the punishment appointed unto it in the law , is another thing that the mind ought actually to attend unto , in reference unto every particular evil . and the diversions from this , that the minds of men have been doctrinally and practically attended withall , have been an inlet into all manner of abominations . job professeth another frame in himself , chap. . . destruction from god was a terrour unto me , and by reason of his highness i could not endure . many evils he had mentioned in the fore-going verses , and pleads his innocency from them , although they were such as upon the account of his greatness and power , he could have committed easily without fear of danger from men . here he gives the reason that prevailed with him so carefully to abstain from them , destruction from god was a terrour to me , and by reason of his highness i could not endure . i considered , saith he , that god had appointed death and destruction for the punishment of sin , and that such was his greatness , highness , and power , that he could inflict it unto the uttermost , in such a way as no creature is able to abide or to avoid . so the apostle directs believers always to consider what a fearful thing it is to fall into the hands of the living god , heb. . . and that because he hath said , vengeance is mine , i will recompence , ver . . he is a sin-avenging god , that will by no means acquit the guilty ; as in the declaration of his gracious name , infinitely full of encouragements to poor sinners in christ , he addes that in the close , that he will by no means clear the guilty , exod. . . that he may keep upon the minds of them whom he pardoneth , a due sense of the punishment that is due from his vindictive justice unto every sin . and so the apostle would have us mind , that even our god is a consuming fire , heb. . . that is , that we should consider his holiness and vindictive justice , appointing unto sin a meet recompence of reward . and mens breaking through this consideration , he reckons as the height of the aggravation of their sins , rom. . . they know that it is the judgment of god , that they which commit such things were worthy of death , yet continued to do them : what hope is there for such persons ? there is indeed relief against this consideration for humbled believing souls in the blood of christ ; but this relief is not to take off the mind from it , as it is appointed of god to be a restraint from sin . and both these considerations , even the sovereignty of god , and the punishment of sin , are put together by our saviour , matth. . . fear not them which kill the body , but are not able to kill the soul ; but rather fear him which is able to destroy both soul and body in hell . thirdly , the consideration of all the love and kindness of god , against whom every sin is committed , is another thing that the mind ought diligently to attend unto . and this is a prevailing consideration , if rightly and graciously managed in the soul. this moses presseth on the people , deut. . . do you thus requite the lord , o foolish people and unwise ? is not he thy father that bought thee ? hath he not made thee , and established thee ? is this a requital for eternal love , and all the fruits of it ? for the love and care of a father , of a redeemer , that we have been made partakers of ? and it is the same consideration which the apostle manageth to this purpose , cor. . . having therefore these promises , dearly beloved , let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of god. the receiving of the promises ought to be effectual , as to stir us up unto all holiness , so to work and effect an abstinence from all sin . and what promises are these ? namely that god will be a father unto us , and receive us , chap. . , . which compriseth the whole of all the love of god towards us here , and to eternity . if there be any spiritual ingenuity in the soul , whilst the mind is attentive to this consideration , there can be no prevailing attempt made upon it by the power of sin . now there are two parts of this consideration . first , that which is general in it , that which is common unto all believers . this is managed unto this purpose , joh. . , , . behold what manner of love the father hath bestowed upon us , that we should be called the sons of god ; therefore the world knoweth us not because it knew him not . beloved , now are we the sons of god , and it doth not yet appear what we shall be ; but we know that when he shall appear , we shall be like him for we shall see him as he is . and every man that hath this hope , purifieth himself even as he is pure . consider , saith he , the love of god , and the previledges that we enjoy by it : behold what manner of love the father hath bestowed upon us , that we should be called the sons of god. adoption is an especial fruit of it , and how great a priviledge is this ? such love it is , and such are the fruits of it , that the world knoweth nothing of the blessed condition which we obtain and enjoy thereby : the world knoweth us not . nay , it is such love , and so unspeakably blessed and glorious are the effects of it , that we our selves are not able to comprehend them . what use then ought we to make of this contemplation of the excellent unspeakable love of god ? why saith he , every one that hath this hope purifieth himself . every man who being made partaker of this love , and thereupon an hope of the full enjoyment of the fruits of it , of being made like to god in glory , purifieth himself , that is , in an abstinence from all and every sin , as in the following words is at large declared . secondly , it is to be considered as to such peculiar mercies and fruits of love , as every ones soul hath been made partaker of . there is no believer , but besides the love and mercy which he hath in common with all his brethren , he hath also in the lot of his inheritance , some inclosures , some especial mercies wherein he hath a single propriety . he hath some joy which no stranger intermedleth withall , prov. . . particular applications of covenant love and mercy to his soul. now these are all provisions laid in by god , that they may be born in mind against an hour of temptation , that the consideration of them may preserve the soul from the attempts of sin . their neglect is an high aggravation of our provocations . king. . . it is charged as the great evil of solomon , that he had sinned against special mercies , especial intimations of love ; he sinned after god had appeared to him twice . god required that he should have born in mind that especial favour , and have made it an argument against sin . but he neglected● , and is burdened with this sore rebuke . and indeed all especiall mercies , all especial tokens and pledges of love , are utterly lost and mispent upon us , if they are not improved unto this end . this then is another thing , that it is the duty of the mind greatly to attend unto , and to oppose effectually unto every attempt that is made on the soul by the law of sin . fourthly , the considerations that arise from the blood and mediation of christ , are of the same importance . so the apostle declares , cor. . , . for the love of christ constraineth us , because we thus judge , that if one died for all , then were all dead ; and that he died for all , that they which live should not henceforth live unto themselves , but unto him which died for them , and rose again . there is a constraining efficacy in this consideration , it is great , forcible , effectual , if duly attented unto . but i must not here in particular insist upon these things . nor , fifthly , shall i speak of the inhabitation of the spirit , the greatest priviledge that we are made partakers of in this world . the due consideration how he is grieved by sin , how his dwelling place is defiled thereby , how his comforts are forfeited , lost , despised by it , might also be insisted on . but the instances passed through are sufficient unto our purpose . now herein lies the duty of the mina , in reference unto particular sins and temptations . it is diligently and carefully to attend unto those things , to dwell constantly upon the consideration of them , to have them in a continual readiness to oppose unto all the lustings , actings , warrings , attempts , and rage of sin . in reference hereunto doth sin in an especial manner put forth and act its deceit . it labours by all means to draw off the mind from its due attendance unto these things ; to deprive the soul of this great preservative and antidote against its poison . it endeavours to cause the soul to satisfie it self with general undigested notions about sin , that it may have nothing in particular to betake it self unto in its own defence , against its attempts and temptations . and the wayes whereby it doth this may be also briefly considered . first , it is from the deceit of sin that the mind is spiritually slothful , whereby it becomes negligent unto this duty . the principal discharge of its trust in this matter is expressed by watching , which is the great caution that the lord jesus gave unto his disciples in reference unto all their dangers from sin and satan , mark . . i say unto all watch . that is , use your utmost diligence and circumspection , that you be not surprised and entangled with temptations . it is called also consideration ; consider your wayes ; consider your latter end ; the want whereof god complains of in his people , dent. . . now that which is contrary to these indispensible conditions of our preservation , is spiritual slothfulness , as the apostle declares , heb. . , . and we desire that every one of you , do shew the same diligence to the full assurance of hope unto the end , that you be not slothful . if we shew not diligence , we are slothful , and in danger of coming short to inherit the promises ; see pet. . , . and besides this giving all diligence , add to your faith vertue , to vertue , knowledge &c. for if these things be in you and abound , that they make you that you shall neither be barren , nor unfruitful in the knowledge of our lord jesus . but he that lacketh these things is blind , and cannot see afar off , and hath forgotten that he was purged from his old sins ; wherefore the rather brethren , give diligence to make your calling and election sure ; for if you do these things you shall never fall ; for so an entrance shall be administred unto you abundantly into the everlasting kingdom of our lord and saviour jesus christ , ver . , . all this the mind is turned from , if once by the deceit of sin it be made slothful . now this sloth consists in three things . first , inadvertency ; it doth not set it self to consider and attend unto its special concernments . the apostle perswading the hebrews with all earnestness to attend diligently , to consider carefully that they may not be hardened by the deceitfulness of sin , gives this reason of their danger , that they were dull of hearing , chap. . . that is , that they were slothful , and did not attend unto the things of their duty . a secret regardlesness is apt to creep upon the soul , and it doth not set it self to a diligent marking how things go with it , and what is continually incumbent on it . secondly , an unwillingness to be stirred up unto its duty , prov. . . the slothful man hideth his hand in his bosom , and will not so much as bring it to his mouth again . there is an unwillingness in sloth to take any notice of warnings , calls , excitations , or stirrings up by the word , spirit , judgements , any thing that god maketh use of , to call the mind unto a due consideration of the condition of the soul. and this is a perfect evidence that the mind is made slothful by the deceit of sin , when especial calls and warnings , whether in a suitable word , or a pressing judgement , cannot prevail with it to pull its hand out of its bosome , that is , to set about the special duties that it is called unto . thirdly , weak and ineffectual attempts to recover its self unto its duty , prov. . . as the door turneth it self upon its hinges , so doth the slothful man upon his hed . in the turning of a door upon its hinges , there is some motion , but no progress . it removes up and down , but is still in the place and posture that it was . so is it with the spiritually slothful man on his bed , or in his security . he makes some motions or faint endeavours towards a discharge of his duty , but goes not on . there where he was one day , there he is the next ; yea , there where he was one year , he is the next . his endeavours are faint , cold , and evanid ; he gets no ground by them , but is alwayes beginning and never finishing his work . fourthly , heartlesness upon the apprehensions of difficulties and discouragements , prov. . . the slothful man saith there is a lyon in the way , i shall be slain in the streets . every difficulty deters him from duty . he thinks it impossible for him to attain to that accuracy , exactness , and perfection which he is in this matter to press after ; & therefore contents himself in his old coldness , negligence , rather than to run the hazard of an universal circumspection . now if the deceit of sin hath once drawn away the mind into this frame , it layes it open to every temptation and incursion of sin . the spouse in the canticles seems to have been overtaken with this distemper , chap. . , , . and this puts her on various excuses why she cannot attend unto the call of christ , and apply her self unto her duty in walking with him . secondly , it draws away the mind from its watch and duty in reference unto sin by surprisals . it falls in conjunction with some urging temptation , and surprizeth the mind into thoughts quite of another nature than those which it ought to insist upon in its own defence . so it seems to have been with peter ; his carnal fear closing with the temptation wherein satan sought to winnow him , filled his mind with so many thoughts about his own imminent danger , that he could not take into consideration the love and warning of christ ; nor the evil whereunto his temptation led him , nor any thing that he ought to have insisted on for his preservation . and therefore upon a review of his folly in neglecting those thoughts of god , and the love of christ , which through the assistance of the holy ghost might have kept him from his scandalous fall , he wept bitterly . and this indeed is the common way of the working of the deceit of sin , as unto particular evils . it layes hold on the mind suddenly with thoughtfulness about the present sin , possesseth it , takes it up , so that either it recovers not it self at all to the considerations mentioned , or if any thoughts of them be suggested , the mind is so prepossest and filled , that they take no impression on the soul , or make no abode in it . thus doubtless was david surprised in the entrance of his great sin . sin and temptation did so possess and fill his mind with the present object of his lust , that he utterly forgot , as it were , those considerations which he had formerly made use of , when he so diligently kept himself from his iniquity . here therefore lyes the great wisdom of the soul , in rejecting the very first motions of sin , because by parlies with them the mind may be drawn off from attending unto its preservatives , and so the whole rush into evil . thirdly , it draws away the mind by frequency and long continuance of its solicitations , making as it were at last a conquest of it . and this happens not without an open neglect of the soul , in want of stirring up it self to give an effectual rebuke in the strength and by the grace of christ unto sin , which would have prevented its prevalency . but of this , more shall be spoken afterwards . and this is the first way whereby the law of sin acts its deceit against the soul. it draws off the mind from attendance unto its charge and office , both in respect of duty and sin . and so far as this is done the person is said to be drawn away , or drawn off . he is tempted ; every man is tempted , when he is thus drawn away by his own lust , or the deceit of sin dwelling in him . and the whole effect of this working of the deceituflness of sin may be reduced unto these three heads . first , the remission of an universally watchful frame of spirit unto every duty , and against all , even the most hidden and secret actings of sin . secondly , the omission of peculiar attending unto such duties as have an especial respect unto the weakning and ruine of the whole law of sin , and the obviating of its deceitfulness . thirdly , spiritual sloth , as to a diligent regard unto all the especial concernments of duties and sins . when these three things , with their branches mentioned , less or more , are brought about , in , or upon the soul , or so far as they are so , so far a man is drawn off by his own lust , or the deceit of sin . there is no need of adding here any directions for the prevention of this evil , they having sufficiently been laid down in our passage through the consideration both of the duty of the mind , and of the deceit of sin . chap. xi . the working of sin by deceit to entangle the affections . the wayes whereby it is done . means of their prevention . the second thing in the words of the apostle ascribed unto the deceitful working of sin is its enticing . a man is drawn away and enticed . and this seems particularly to respect the affections , as drawing away doth the mind . the mind is drawn away from duty , and the affections are enticed unto sin . from the prevalency hereof a man is said to be enticed , or entangled as with a bait ; so the word imports . for there is an allusion in it unto the bait wherewith a fish is taken on the hook which holds him to his destruction . and concerning this effect of the deceit of sin , we shall briefly shew two things . first , what it is to be enticed , or to be entangled with the bait of sin , to have the affections tainted with an inclin●tion thereunto , and when they are so . secondly , what course sin takes , and what way it proceedeth in , thus to entice , ensnare , or entangle the soul. for the first , first , the affections are certainly entangled when they stir up frequent imaginations about the proposed object which this deceit of sin leadeth and enticeth towards . when sin prevails , and the affections are gone fully after it , it fills the imagination with it , possessing it with images , likenesses , appearances of it continually . such persons devise iniquity and work evil on their beds , which they also practise when they are able , when it is in the power of their hand , mic. . . as in particular , peter tells us that they have eyes full of an adulteress , and they cannot cease from sin , pet. . . that is , their imaginations are possest with a continual representation of the object of their lusts . and it is so in part where the affections are in part entangled with sin , and begin to turn aside unto it . john tells us that the things that are in the world , are the lust of the flesh , the lust of the eyes , and the pride of life , ep. . . the lust of the eyes is that which by them is conveyed unto the soul. now it is not the bodily sense of seeing , but the fixing of the imagination from that sense on such thing , that is intended . and this is called the eyes , because thereby things are constantly represented unto the mind and soul , as outward objects are unto the inward sense by the eyes . and oftentimes the outward sight of the eyes is the occasion of these imaginations . so achan declares how sin prevailed with him , josh. . . first he saw the wedge of gold , and babylonish garment , and then he coveted them . he rolled them the pleasures , the profit of them , in his imagination , and then fixed his heart upon the obt●ining of them . now the heart may have a setled , fixed detestation of sin ; but yet if a man find that the imagination of the mind is frequently solicited by it ▪ and exercised about it , such a one may know that his affections are secretly enticed and entangled . secondly , this entanglement is heightned , when the imagination can prevail with the mind to lodge vain thoughts in it , with secret delight and complacency . this is termed by casuists , cogitatio morosa cum delectatione , an abiding thought with delight , which towards forbidden objects is in all cases actually sinful . and yet , this may be , when the consent of the will unto sin is not obtained ; when the soul would not for the world do the thing , which yet thoughts begin to lodge in the mind about . this lodging of vain thoughts in the heart the prophet complains of as a thing greatly sinful , and to be abhorred , jer. . . all these thoughts are messengers that carry sin to and fro between the imagination and the affections , and still encrease it , enflaming the imagination , and more and more entangling the affections . achan thinks upon the golden wedge , this makes him like it , and love it ; by loving of it , his thoughts are infected , and return to the imagination of its worth , and goodly shew , and so by little and little the soul is enflamed unto sin . and here if the will parts with its sovereignty , sin is actually conceived . thirdly , inclinations , or readiness to attend unto extenuations of sin , or the reliefs that are tendered against sin when committed , manifest the affections to be entangled with it . we have shewed , and shall yet farther evidence that it is a great part of the deceit of sin , to tender lessning and extenuating thoughts of sin unto the mind . is it not a little one ? or there is mercy provided , or it shall be in due time relinquished and given over , is its language in a deceived heart . now when there is a readiness in the soul to hearken and give entertainment unto such secret insinuations arising from this deceit , in reference unto any sin , or unapprovable course , it is an evidence that the affections are enticed . when the soul is willing , as it were to be tempted , to be courted by sin , to hearken to its dalliances and solicitations , it hath lost of its conjugal affections unto christ , and is entangled . this is looking on the wine when it is red , when it giveth its colour in the cup , when it moveth it self aright , prov. . . a pleasing contemplation on the invitations of sin , whose end the wise man gives us , ver . . when the deceit of sin hath prevailed thus far on any person , then he is enticed or entangled ; the will is not yet come to the actual conception of this or that sin by its consent , but the whole soul is in a near inclination thereunto . and many other instances i could give as tokens and evidences of this entanglement . these may suffice to manifest what we intend thereby . our next enquiry is , how , or by what means the deceit of sin proceeds thus to entice and entangle the affections ; and two or three of its baits are manifest herein . first it makes use of its former prevalency upon the mind in drawing it off from its watch and circumspection . sayes the wise man , prov. . . surely in vain is the not spread in the sight of any bird ; or before the eyes of every thing that hath a wing , as in the original . if it hath eyes open to discern the snare , and a wing to carry it away , it will not be caught . and in vain should the deceit of sin spread its snares and nets for the entanglement of the ●●l , whilest the eyes of the mind are intent upon what it doth , and so stir up the wings of its will and affections to carry it away and avoid it . but if the eyes be put out or diverted , the wings are of very little use for escape . and therefore this is one of the wayes which is used by them who take birds or fowls in their nets , they have false lights , or shews of things to divert the sight of their prey ; and when that is done , they take the season to cast their nets upon them . so doth the deceit of sin , it first draws off and diverts the mind by false reasonings and pretences , as hath been shewed , and then casts its net upon the affections for their entanglement . secondly , taking advantage of such seasons , it proposeth sin as desirable , as exceeding satisfactory to the corrupt part of our affections . it gilds over the object by a thousand pretences which it presents unto corrupt lustings . this is the laying of a bait , which the apostle in this verse evidently alludes unto . a bait is some what desirable and suitable , that is proposed to the hungry creature for its satisfaction , and it is by all artifices rendered desirable and suitable . thus is sin presented by the help of the imagination unto the soul ; that is , sinful and inordinate objects , which the affections cleave unto , are 〈◊〉 ●●●sented . the apostle tells us , that there are pleasures of sin , heb. . . which unless they are despis●d , as they were by moses , there is no escaping of sin it self hence they that live in sin , are said to live in pleasure , james . . now this pleasure of sin consisteth in its suitableness to give satisfaction to the flesh , to lust , to corrupt affections . hence is that caution , rom. . . make no provision for the flesh to fulfill the lust thereof . that is , do not suffer your minds , thoughts , or affections to fix upon sinful objects , suited to give satisfaction to the lusts of the flesh , to nouri● and cherish them thereby . to which purpose he speaks again , gal. . . fulfill ye not the lusts of the flesh . bring not in the pleasures of sin to give them satisfaction . when men are under the power of sin , they are said to fulfill the desires of the flesh and of the mind , eph. . . thus therefore the deceit of sin endeavours to entangle the affections , by proposing unto them through the assistance of the imagination that suitableness which is in it to the satisfaction of its corrupt lusts , now set at some liberty by the inadvertency of the mind . it presents its wine as sparkling in the cup , the beauty of the adulteress , the riches of the world unto sensual and covetous persons , and somewhat in the like kind , in some degrees to believers themselves . when therefore , i say , sin would entangle the soul , it prevails with the imagination to solicit the heart , by representing this false painted beauty , or pretended satisfactoriness of sin : and then if satan with any peculiar temptation fall in to its assistance , it oftentimes inflames all the affections , and puts the whole soul into disorder . thirdly , it hides the danger that attends sin , it covers it as the hook is covered with the bait , or the net spread over with meat for the fowl to be taken . it is not indeed possible that sin should utterly deprive the soul of the knowledge of the danger of it . it cannot dispossess it of its notion or perswasion that the wages of sin is death ; and that it is the judgment of god , that they that commit sin are worthy of death . but this it will do , it will so take up and possess the mind and affections with the baits and desirableness of sin , that it shall divert them from an actual and practical contemplation of the danger of it . what satan did in and by his first temptation , that sin doth ever since . at first eve guards her self , with calling to mind the danger of sin ; if we eat , or touch it , we shall die , gen. . . but so soon as satan had filled her mind with the beauty and usefulness of the fruit to make on wise , how quickly did she lay aside her practical prevalent consideration of the danger of eating it , the curse due unto it ; or else relieves her self with a vain hope and pretence that it should not be , because the serpent told her so . so was david beguiled in his great transgression , by the deceit of sin ; his lust being pleased and satisfied , the consideration of the guilt and danger of his transgression was taken away : and therefore he is said to have despised the lord , sam. . . in that he considered not the evil that was in his heart , and the danger that attended it in the threatning or commination of the law. now sin when it presseth upon the soul to this purpose , will use a thousand wiles to hide from it the terrour of the lord , the end of transgressions , and especially of that peculiar folly which it solicits the mind unto . hopes of pardon shall be used to hide it , and future repentance shall hide it , present importunity of lust shall hide it , occasions and opportunities shall hide it , surprizals shall hide it , extenuation of sin shall hide it , balancing of duties against it shall hide it , fixing the imagination on present objects shall hide it , desperate resolutions to venture the uttermost for the enjoyment of lust in its pleasures and profits , shall hide it . a thousand wiles it hath which cannot be recounted . fourthly , having prevailed thus far , gilding over the pleasures of sin , hiding its end and demerit , it proceds to raise pervers reasonings in the mind , to fix it upon the sin proposed , that it may be conceived and brought forth , the affections being already prevailed upon ; of which we shall speak under the next head of its progress . here we may stay a little , as formerly , to give some few directions for the obviating of this woful work of the deceitfulness of sin . would we not be enticed or entangled , would we not be disposed to the conception of sin , would we be turned out of the road and way which goes down to death ; let us take heed of our affections , which are of so great concernment in the whole course of our obedience , that they are commonly in the scripture called by the name of the heart , as the principal thing which god requires in our walking before him . and this is not slightly to be attended unto . prov. . . saith the wise man , keep thy heart with all diligence , or as in the original , above or before all keepings ; before every watch , keep thy heart . you have many keepings that you watch unto ; you watch to keep your lives , to keep your estates , to keep your reputations , to keep up your families ; but , saith he , above all these keepings , prefer that , attend to that of the heart , of your affections , that they be not entangled with sin ; there is no safety without it . save all other things and lose the heart , and all is lost , lost unto all eternity . you will say then , what shall we do , or how shall we observe this duty ? first , keep your affections as to their object in general . this advice the apostle gives in this very case , coloss. . his advice in the beginning of that chapter is to direct us unto the mortification of sin , which he expresly engageth in , ver . . mortifie therefore your members which are on the earth . prevent the working and deceit of sin which wars in your members . to prepare us , to enable us hereunto , he gives us that great direction , ver . . set your affections on things above , not on things of the earth . fix your affections on heavenly things , this will enable you to mortifie sin : fill them with the things that are above , let them be exercised with them , and so enjoy the chiefest place in them . they are above , blessed and suitable objects , meet for , and answering unto our affections . god himself , in his beauty and glory ; the lord jesus christ , who is altogether lovely , the chiefest of ten thousand ; grace and glory , the mysteries revealed in the gospel , the blessedness promised thereby . were our affections filled , taken up , and possessed with these things , as it is our duty that they should be , it is our happiness when they are ; what access could sin with its painted pleasures , with its sugred poisons , with its envenomed baits , have unto our souls ? how should we loath all its proposals , and say unto them , get ye hence as an abominable thing ? for what are the vain transitory pleasures of sin , in comparison of the exceeding recompence of reward which is proposed unto us ? which argument the apostle presses , cor. . . secondly , as to the object of your affections in an especial manner ; let it be the cross of christ , which hath an exceeding efficacy towards the disappointment of the whole work of indwelling-sin . gal. . . god forbid that i should glory , save in the cross of our lord jesus , whereby the world is crucified unto me , and i unto the world . the cross of christ he gloried and rejoyced in ; this his heart was set upon , and these were the effects of it ; it crucified the world unto him , made it a dead and undesirable thing . the baits and pleasures of sin are taken all of them out of the world , and the things that are in the world , namely the lust of the flesh , the lust of the eyes , and the pride of life . these are the things that are in the world ; from these doth sin take all its baits , whereby it enticeth and entangleth our souls . if the heart be filled with the cross of christ , it casts death and undesirableness upon them all , it leaves no seeming beauty , no appearing pleasure or comeliness in them . again , saith he , it crucifieth me to the world ; makes my heart , my affections , my desires dead unto any of these things . it roots up corrupt lusts and affections , leaves no principle to go forth and make provision for the flesh to fulfill the lusts thereof . labour therefore to fill your hearts with the cross of christ. consider the sorrows he underwent , the curse he bore , the blood he shed , the cries he put forth , the love that was in all this to your souls , and the mystery of the grace of god therein . meditate on the vileness , the demerit , and punishment of sin as represented in the cross , the blood , the death of christ. is christ crucified for sin , and shall not our hearts be crucified with him unto sin ? shall we give entertainment unto that , or hearken unto its dalliances , which wounded , which pierced , which slew our dear lord jesus ? god forbid . fill your affections with the cross of christ , that there may be no room for sin . the world once put him out of the house into a stable , when he came to save us ; let him now turn the world out of doors , when he is come to sanctifie us . secondly , look to the vigour of the affections towards heavenly things ; if they are not constantly attended , excited , directed , and warned , they are apt to decay , and sin lies in wait to take every advantage against them . many complaints we have in the scripture of those who lost their first love , in suffering their affections to decay . and this should make us jealous over our own hearts , lest we also should be over-taken with the like back-sliding frame . wherefore be jealous over them , often strictly examine them , and call them to account , supply unto them due considerations for their exciting and stirring up unto duty . chap. xii . the conception of sin through its deceit . wherein it consisteh . the consent of the will unto sin. the nature thereof . ways and means whereby it is obtained . other advantages made use of by the deceit of sin. ignorance , errours . the third success of the deceit of sin in its progressive work , is the conception of actual sin . when it hath drawn the mind off from its duty , and entangled the affections , it proceeds to conceive sin in order to the bringing of it forth . then when lust hath conceived it bringeth forth sin . now the conception of sin , in order unto its perpetration , can be nothing but the consent of the will : for as without the consent of the will sin cannot be committed , so where the will hath consented unto it , there is nothing in the soul to hinder its actual accomplishment . god doth indeed by various ways and means frustrate the bringing forth of these adulterate conceptions , causing them to melt away in the womb , or one way or other prove abortive , so that not the least part of that sin is committed which is willed or conceived ; yet there is nothing in the soul it self that remains to give check unto it , when once the will hath given its consent . ofttimes when a cloud is full of rain , and ready to fall , a wind comes and drives it away . and when the will is ready to bring forth its sin , god diverts it by one wind or other , but yet the cloud was as full of rain as if it had fallen , and the soul as full of sin as if it had been committed . this conceiving of lust or sin then , is its prevalency in obtaining the consent of the will unto its solicitations . and hereby the soul is deflowered of its chastity towards god in christ , as the apostle intimates , cor. . , . to clear up this matter we must observe , first , that the will is the principle , the next seat and cause of obedience and disobedience . moral actions are unto us , or in us , so far good or evil as they partake of the consent of the will. he spake truth of old who said , omne peccatum est adeò voluntarium , ut non ●it peccatum nisi sit voluntarium . every sin is so voluntary , that if it be not voluntary ▪ it is not sin . it is most true of actual sins . the formality of their iniquity ariseth from the acts of the will in them , and concerning them , i mean , as to the persons that commit them ; otherwise in it self the formal reason of sin is its aberration from the law of god. secondly , there is a two-fold consent of the will unto sin . first , that which is full , absolute , complete , and upon deliberation . a prevailing consent , the convictions of the mind being conquered , and no principle of grace in the will to weaken it . with this consent the soul goes into sin , as a ship before the wind with all its sails displayed , without any check or stop . it rusheth into sin like the horse into the battel . men thereby , as the apostle speaks , giving themselves over to sin with greediness , ephes. . . thus ahabs will was in the murthering of naboth , he did it upon deliberation , by contrivance , with a full consent ; the doing of it gave him such satisfaction , as that it cured his malady or the distemper of his mind . this is that consent of the will which is acted in the finishing and compleating of sin , in unregenerate persons , and is not required to the single bringing forth of sin , whereof we speak . secondly , there is a consent of the will , which is attended with a secret renitency and volition of the contrary . thus peter's will was in the denying of his master . his will was in it , or he had not done it ; it was a voluntary action , that which he chose to do at that season . sin had not been brought forth , if it had not been thus conceived . but yet at this very time there was resident in his will a contrary principle of love to christ , yea , and faith in him which utterly failed not . the ecafficy of it was intercepted , and its operations suspended actually , through the violent urging of the temptation that he was under ; but yet it was in his will , and weakned his consent unto sin , though it consented : it was not done with self-pleasing , which such full acts of the will do produce . thirdly , although there may be a predominant consent in the will , which may suffice for the conception of particular sins , yet there cannot be an absolute , total , full consent of the will of a believer unto any sin : for , first , there is in his will a principle fixed on good , on all good , rom. . . he would do good . the principle of grace in the will , inclines him to all good . and this in general is pravalent against the principle of sin , so that the will is denominated from thence . grace hath the rule and dominion , and not sin , in the will of every believer . now that consent unto sin in the will , which is contrary to the inclination and general prevailing principle in the same will , is not , cannot be total , absolute and complete . secondly , there is not only a general , ●●●ng , prevailing principle in the will against sin , but there is also a secret reluctancy in it against its own act in consenting unto sin . it is true , the soul is not sensible sometimes of this reluctancy , because the present consent carries away the prevailing act of the will , and takes away the sense of the lusting of the spirit , or reluctancy of the principle of grace in the will. but the general rule holdeth in all things at all times , gal. . . the spirit lusteth against the flesh : it doth so actually , though not always to the same degree , nor with the same success . and the prevalency of the contrary principle in this or that particular act , doth not disprove it . it is so on the other side , there is no acting of grace in the will but sin lusts against it , although that lusting be not made sensible in the soul , because of the prevalency of the contrary acting of grace , yet it is enough to keep those actings from perfection in their kind . so is it in this renitency of grace against the acting of sin in the soul ; though it be not sensible in its operations , yet it is enough to keep that act from being full and complete . and much of spiritual wisdom lies in discerning aright between the spiritual renitency of the principle of grace in the will against sin , and the rebukes that are given the soul by conscience upon conviction for sin . fourthly , observe , that reiterated repeated acts of the consent of the will unto sin , may beget a disposition , and inclineableness in it unto the like acts , that may bring the will unto a proneness and readiness to consent unto sin upon easie sollicitation● which is a condition of soul dangerous , and greatly to be watched against . fifthly , this consent of the will , which we have thus described , may be considered two ways . first , as it is exercised about the circumstances , causes , means and inducements unto sin . secondly , as it respects this or that actual sin . in the first sense , there is a virtual consent of the will unto sin in every inadvertency unto the prevention of it , in every neglect of duty that makes way for it , in every hearkning unto any temptation leading towards it . in a word , in all the diversions of the mind from its duty , and intanglements of the affections by sin before mentioned . for where there is no act of the will formally , or virtually , there is no sin . but this is not that which we now speak of . but in particular the consent of the will unto this or that actual sin , so far as that either sin is committed , or is prevented by other wayes and means not of our present consideration . and herein consists the conceiving of sin . these things being supposed , that which in the next place we are to consider , is the way that the deceit of sin proceedeth in ; to procure the consent of the will , and so to conceive actual sin in the soul. to this purpose observe , first , that the will is a rational appetite ; rational as guided by the mind ; and an appetite as excited by the affections ; and so in its operation or actings hath respect to both , is influenced by both . secondly , it chuseth nothing , consents to nothing but sub ratione boni , as it hath an appearance of good , some present good . it cannot consent to any thing under the notion or apprehension of its being evil in any kind . good is its natural and necessary object , and therefore whatever is proposed unto it for its consent , must be proposed under an appearance of being either good in it self , or good at present unto the soul , or good so circumstantiate as it is ; so that , thirdly , we may see hence the reason why the conception of sin is here placed as a consequent of the minds being drawn away , and the affections being entangled . both these have an influence into the consent of the will , and the conception of this or t●at actual sin thereby . our way therefore here is made somewhat plain . we have seen at large how the mind is drawn away by the deceit of sin , and how the affections are entangled , that which remains is but the proper effect of these things ; for the discovery whereof we must instance in some of the special deceits , corrupt and fallacious reasonings before mentioned , and then shew their prevalency on the will to a consent unto sin . first , the will is imposed upon by that corrupt reasoning , that grace is exalted in pardon ; and that mercy is provided for sinners . this first as hath been shewed , deceives the mind , and that opens the way to the wills consent , by removing a sight of evil which the will hath an aversation unto . and this is carnal hearts prevails so far as to make them think that their liberty consists in being servants of corruption , pet. . . and the poyson of it doth oftentimes taint and vitiate the minds of believers themselves ; whence we are so cautioned against it in the scripture . to what therefore hath been spoken before , unto the use and abuse of the doctrine of the grace of the gospel , we shall add some few more considerations , and fix upon one place of scripture that will give light unto it . there is a twofold mysterie of grace ; of walking with god , and of coming unto god. and the great design of sin is to change the doctrine and mysterie of grace in reference unto these things , and that by applying those considerations unto the one , which are proper unto the other , whereby each part is hindred , and the influence of the doctrine of grace into them for their fartherance defeated ; see joh. . , . these things write i unto you that ye sin not ; & if any man sin , we have an advocate with the father , jesus christ the righteous ; and he is the propitiation for our sins . here is the whole design and use of the gospel briefly expressed , these things , saith he , i write unto you ; what things were these ? those mentioned , v. . the life was manifested , and we have seen it , and 〈◊〉 witness , and shew unto you that eternal life which was with the father , and was manifested unto us , that is , the things concerning the person and mediations of christ ; and v. . that pardon , forgiveness and expiation from sin is to be attained by the blood of christ. but to what end and purpose doth he write these things to them , what do they teach , what do they tend unto ? an universal abstinence from sin ; i write unto you , saith he , that you sin not . this is the proper , only , genuine end of the doctrine of the gospel . but to abstain from all sin , is not our condition in this world . chap. . . if we say that we have no sin , we deceive our selves , and the truth is not in us . what then shall be done in this case ? in supposition of sin , that we have sinned , is there no relief provided for our souls and consciences in the gospel ? yes , saith he , if any man sin , we have an advocate with the father , jesus christ the righteous , and he is a propitiation for our sins . there is full relief in the propitiation and intercession of christ for us . this is the order and method of the doctrine of the gospel and of the application of it to our own souls : first , to keep us from sin ; and then to relieve us against sin . but here entere●h the dece●t of sin , and puts this new wine into old bottles , whereby the bottles are brok●n , and the wine perisheth as to our benefit by it . it changeth this method and order of the application of gospel-truths . it takes up the last first , and that excludes the use of the first utterly . if any man sin there is pardon provided , is all the gospel that sin would willingly suffer to abide on the minds of men . when we would come to god by believing , it would be pressing the former part of being free from sin , when the gospel proposeth the latter principally , or the pardon of sin for our encouragement . when we are come to god , and should walk with him , it will have only the latter proposed , that there is pardon of sin , when the gospel principally proposeth the former , of keeping our selves from sin . the grace of god bringing salvation having appeared unto us to that end and purpose . now the mind being entangled with this deceit , drawn off from its watch by it , diverted from the true ends of the gospel , doth several wayes impose upon the will to obtain its consent . first , by a sudden surprizal in case of temptation . temptation is the representation of a thing as a present good , a particular good , which is a real evil , a general evil . now when a temptation armed with opportunity and provocation , befalls the soul , the principle of grace in the will riseth up with a rejection and detestation of it . but on a sudden the mind being deceived by sin , breaks in upon the will , with a corrupt fallacious reasoning from gospel-grace and mercy , which first staggers , then abates the wills opposition , and then causeth it to cast the scale by its consent of the side of temptation , presenting evil as a present good ; and sin in the sight of god is conceived , though it be never committed . thus is the seed of god sacrificed to moloch , and the weapons of christ abused to the service of the devil . secondly , it doth it insensibly . it insinuates the poyson of this corrupt reasoning by little and little , untill it hath greatly prevailed . and as the whole effect of the doctrine of the gospel in holiness and obedience , consists in the souls being cast into the frame and mould of it , rom. . . so the whole of apostasie from the gospel , is principally the casting of the soul into the mould of this false reasoning , that sin may be indulged unto upon the account of grace and pardon . hereby is the soul gratified in sloth and negligence , and taken off from its care , as to particular duties and avoidance of particular sins . it works the soul insensibly off from the mysterie of the law of grace , to look for salvation as if we had never performed any duty , being after we have done all unprofitable servants , with a resting on soveraign mercy ▪ through the blood of christ , and to attend unto duties with all diligence as if we looked for no mercy ; that is with no less care , though with more liberty and freedom . this the deceitfulness of sin endeavoureth by all means to work the soul from , and thereby debaucheth the will when its consent is required unto particular sins . secondly , the deceived mind imposeth on the will to obtain its consent unto sin , by proposing unto it , the advantages that may accrew and arise thereby , which is one medium whereby its self also is drawn away . it renders that which is absolutely evil , a present appearing good . so was it with eve , gen. . laying aside all considerations of the law , covenant , and threats of god , she all at once reflects upon the advantages , pleasures and benefits which she should obtain by her sin , and reckons them up to solicit the consent of her will. it is , saith she , good for food , pleasant to the eyes , and to be desired to make one wise . what should she do then but eat it ; her will consented and she did so accordingly . pleas for obedience are laid out of the way , and only the pleasures of sin are taken under consideration . so saith ahab , king. . naboth's vineyard is near my house , and i may make it a garden of herbs , therefore i must have it . these considerations a deceived mind imposed on his will ; until it made him obstinate in the pursuit of his covetousness through perjury and murther , to the utter ruine of himself and his family . thus is the guilt and tendency of sin hid under the covert of advantages and pleasures , and so is conceived or resolved on in the soul. secondly , as the mind being withdrawn , so the affections being enticed and entangled , do greatly farther the conception of sin in the soul by the consent of t●e will ; and they do it two waies . first , by s●me hasty impulse and surprisal ; being themselves ●●●●red up , incited , and drawn forth by some violent provocation , or suitable temptation , they put the whole soul as it were into a combustion , and draw the will into a consent unto what they are provoked unto and entangled withal . so was the case of david in the matter of nabal . a violent provocation from the extream unworthy carriage of that foolish churle , stirs him up to wrath and revenge , sam. . . he resolves upon it , to destroy an whole family , the innocent with the guilty , ver . , . self-revenge , and murther , were for the season conceived , resolved , consented unto , until god graciously took him off . his entangled , provoked affections , surprised his will to consent unto the conception of many bloody sins . the case was the same with asa in his anger , when he smote the prophet , and with peter in his fear when he denyed his master . let that soul which would take heed of conceiving sin , take heed of entangled affections . for sin may be suddenly conceived , the prevalent consent of the will may be suddenly obtained , which gives the soul a fixed guilt , though the sin it self be never actually brought forth . secondly , enticed affections procure the consent of the will by frequent solicitations , whereby they get ground insensibly upon it , and enthrone themselves . take an instance in the sons of jacob , gen. . . they hate their brother , because their father loved him . their affections being enticed , many new occasions fall out to entangle them farther , as his dreams and the like . this lay rankling in their hearts , and never ceased soliciting their wills , until they resolved upon his death . the unlawfulness , the unnaturalness of the action , the grief of their aged father , the guilt of their own souls , are all laid aside ; that hatred and envy that they had conceived against him ceased not until they had got the consent of their wills to his ruine . this gradual progress of the prevalency of corrupt affections to solicite the soul unto sin the wise man excellently describes , prov. . , , , , . and this is the common way of sins procedure in the destruction of souls which seem to have made some good engagements in the wayes of god. when it hath entangled them with one temptation , and brought the will to some liking of it , that presently becomes another temptation , either to the neglect of some duty , or to the refusal of more light ; and commonly that whereby men fall off utterly from god , is not that wherewith they are first entangled . and this may briefly suffice for the third progressive act of the deceit of sin . it obtains the wills consent unto its conception , and by this means are multitudes of sins conceived in the heart which very little less defile the soul , or cause it to contract very little less guilt , than if they were actually committed . unto what hath been spoken concerning the deceitfulness of indwelling-sin in general , which greatly evidenceth its power and efficacy , i shall adde as a close of this discourse , one or two particular ways of its deceitful actings , consisting in advantages that it maketh use of , and means of relieving it self against that disquisition which is made after it by the word and spirit for its ruine . one head only of each sort we shall here name . first , it makes great advantage of the darkness of the mind , to work out its design and intendments . the shades of a mind totally dark , that is , devoid utterly of saving grace , are the proper working place of sin . hence the effects of it are called , the works of darkness , ephes. . . rom. . . as springing from thence . sin works and brings forth by the help of it . the working of lust under the covert of a dark mind , is as it were the upper region of hell ; for it lies at the next door to it for filth , horrour , and confusion . now there is a partial darkness abiding still in believers ; they know but in part , cor. . . though there be in them all a principle of saving light , the day-star is risen in their hearts , yet all the shades of darkness are not utterly expelled out of them in this life . and there are two parts , as it were , or principal effects of the remaining darkness that is in believers . first , ignorance , or a nescience of the will of god , either juris or facti , of the rule and law in general , or of the reference of the particular fact that lies before the mind unto the law. secondly , errour and mistakes , positively taking that for truth which is falshood , and that for light which is darkness . now of both these doth the law of sin make great advantage for the exerting of its power in the soul. first , is there a remaining ignorance of any thing of the will of god , sin will be sure to make use of it , and improve it to the uttermost . though abimelech were not a believer , yet he was a person that had a moral integrity with him in his ways and actions ; he declares himself to have had so , in a solemn appeal to god the searcher of all hearts , even in that wherein he miscarried , gen. . . but being ignorant that fornication was a sin , or so great a sin , as that it became not a morally honest man to defile himself with it , lust hurries him into that intention of evil in reference unto sarah , as we have it there related . god complains that his people perished for lack of knowledge , hos. . . being ignorant of the mind and will of god , they rush'd into evil at every command of the law of sin . be it as to any duty to be performed , or as to any sin to be committed , if there be in it darkness or ignorance of the mind about them , sin will not lose its advantage . many a man being ignorant of the duty incumbent on him for the instruction of his family , casting the whole weight of it upon the publick teaching , is by the deceitfulness of sin brought into an habitual sloth and negligence of duty . so much ignorance of the will of god and duty , so much advantage is given to the law of sin . and hence we may see what is that true knowledge which with god is acceptable ; how exactly doth many a poor soul , who is low as to notional knowledge , yet walk with god ? it seems they know so much , as sin hath not on that account much advantage against them ; when others high in their notions , give advantage to their lusts even by their ignorance , though they know ●itnot . secondly , errour is a worse part or effect of the minds darkness , and gives great advantage to the law of sin . there is indeed ignorance in every error , but there is not error in all ignorance , and so they may be distinguished . i shall need to exemplifie this but with one consideration , and that is , of men , who being zealous for some error , do seek to suppress and persecute the truth . indwelling-sin desires no greater advantage . how will it every day , every hour pour forth wrath , revilings , hard speeches ; breathe revenge , murther , desolation , under the name perhaps of zeal . on this account we may see poor creatures pleasing themselves every day , as if they vaunted in their excellency , when they are foaming out their own shame . under their real darkness and pretended zeal , sin sits securely and fills pulpits , houses , prayers , streets , with as bitter fruits of envy , malice , wrath , hatred , evi●●urmises , false speakings , as full as they can hold . the common issue with such poor creatures , is , the holy blessed meek spirit of god withdraws from them , and leaves them visibly and openly to that evil , froward , wrathful , worldly spirit , which the law of sin hath cherished and heightned in them . sin dwells not any where more secure , than in such a frame . thus i say , it lays hold in particular of advantages to practise upon , with its deceitfulness , and therein also to exert its power in the soul , whereof this single instance of its improving the darkness of the mind unto its own ends , is a sufficient evidence . secondly , it useth means of relieving it self against the pursuit ▪ that is made after it in the heart by the word and spirit of grace . one also of its wiles , in the way of instance , i shall name in this kind , and that i ; the alleviation of its own guilt . it pleads for it self , that it is not so bad , so filthy , so fatal as is pretended ; and this course of extenuation it proceds in two ways . first , absolutely ; many secret pleas it will have that the evil which it tends unto is not so pernicious as conscience is perswaded that it is , it may be ventured on without ruine . these considerations it will strongly urge , when it is at work in a way of surprizal , when the soul hath no leisure or liberty to weigh its suggestions in the ballance of the sanctuary , and not seldom is the will imposed on hereby , and advantages gotten to shift it self from under the sword of the spirit . it is not such but that it may be let alone , or suffered to die of it self , which probably within a while it will do ; no need of that violence which in mortification is to be offered ; it is time enough to deal with a matter of no greater importance hereafter ; with other pleas like those before-mentioned . secondly , comparatively , and this is a large field for its deceit and subtilty to lurk in . though it is an evil indeed to be relinquished , and the soul is to be made watchful against it , yet it is not of the magnitude and degree ; as we may see in the lives of others , even saints of god , much less such as some saints of old have fallen into . by these and the like pretences , i say , it seeks to evade and keep its aboad in the soul when pursued to destruction . and how little a portion of its deceitfulness is it that we have declared ? chap. xiii . several waies whereby the bringing forth of conceived sin is obstructed . before we proceed to the remaining evidences of the power and efficacy of the law of sin , we shall take occasion from what hath been delivered , to divert unto one consideration that offers it self from that scripture , which was made the bottom and foundation of our discourse of the general deceitfulness of sin ; namely james . . the apostle tells us that lust conceiving brings forth sin ; seeming to intimate , that look what sin is conceived , that also is brought forth . now placing the conception of sin , as we have done , in the consent of the will unto it , and reckoning , as we ought , the bringing forth of sin to consist in its actual commission , we know that these do not necessarily follow one another . there is a world of sin conceived in the womb of the wills and hearts of men , that is never brought forth . our present business then shall be to enquire whence that comes to pass . i answer then ; first , that this is not so , is no thanks to sin , nor the law of it . what it conceives , it would bring forth ; and that it doth not , is for the most part but a small abatement of its guilt . a determinate will of actual sinning , is actual sin . there is nothing wanting on sins part , that every conceived sin is not actually accomplished . the obstacle and prevention lies on another hand . secondly , there are two things that are necessary in the creature that hath conceived sin , for the bringing of it forth . first , power . secondly , continuance in the will of sinning , until it be perpetrated and committed . where these two are , actual sin will unavoidably ensue . it is evident therefore , that that which hinders conceived sin from being brought forth , must affect either the power or the will of the sinner . this must be from god. and he hath two waies of doing it . first , by his providence , whereby he obstructs the power of sinning . secondly , by his grace , whereby he diverts or changes the will of sinning . i do not mention these waies of gods dispensations thus distinctly , as though the one of them were alwaies without the other ; for there is much of grace in providential administrations , and much of the wisdom of providence seen in the dispensations of grace . but i place them in this distinction , because they appear most eminent therein . providence in outward acts respecting the power of the creature , grace common or special in internal efficacie , respecting his will. and we shall begin with the first . first , when sin is conceived , the lord obstructs its production by his providence in taking away , or taking short that power which is absolutely necessary for its bringing forth or accomplishment . as , first , life is the foundation of all power , the principle of operation . when that ceaseth , all power ceaseth with it . even god himself , to evince the everlasting stability of his own power , gives himself the title of the living god. now he frequently obviates the power of exerting sin actually , by cutting short and taking away the liv●s of them that have conceived it . thus he dealt with the army of senacherib , when according as he had purposed , so he threatned that the lord should not deliver jerusalem out of his hand , kings . . god threatens to cut short his power , that he should not execute his intendment , chap. . . which he performs accordingly , by taking away the lives of his souldiers , ver . . without whom it was impossible that his conceived sin should be brought forth . this providential dispensation in the obstruction of conceived sin , moses excellently sets forth in the case of pharaoh , exod. . . . the enemy said , i will pursue , i will overtake , i will divide the spoil , my lusts shall be satisfied upon them : i will draw my sword , my hand shall destroy them . thou didst blow with thy wind , the sea covered them , they sank as lead in the mighty waters . sins conception is fully expressed , and as full a prevention is annexed unto it . in like manner he dealt with the companies of fifties and their captains , who came to apprehend elijah , kings . , . fire came down from heaven and consumed them , when they were ready to have taken him . and sundry other instances of the like nature might be recorded . that which is of universal concernment , we have in that great providential alteration , which put a period to the lives of men . men living hundreds of years , had a long season to bring forth the sins they had conceived ; thereupon the earth was filled with violence , injustice , and rapine , and all flesh corrupted their waies , gen. . , . to prevent the like inundation of sin , god shortens the course of the pilgrimage of men in the earth , and reduces their lives to a much shorter measure . besides this general law , god daily thus cuts off persons , who had conceived much mischief and violence in their hearts , and prevents the execution of it . blood-thirsty and deceitful men do not live out half their days . they have yet much work to do , might they have but space given them to execute the bloody and sinful purposes of their minds . the psalmist tells us , psal. . . in the day that the breath of man goeth forth , his thoughts perish : he had many contrivances about sin , but now they are all cut off . so also , eccles. . , . though a sinner do evil an hundred times , and his days be prolonged ; yet surely i know that it shall be well with them that fear god , which fear before him ; but it shall not be well with the wicked , neither shall he prolong his daies , which are as a shadow , because he feareth not before god. how long soever a wicked man lives , yet he dies judicially , and shall not abide to do the evil he had conceived . but now seeing we have granted , that even believers themselves may conceive sin through the power and the deceitfulness of it , it may be enquired whether god ever thus obviates its production and accomplishment in them , by cutting off and taking away their lives , so as that they shall not be able to perform it : i answer , first , that god doth not judicially cut off and take away the life of any of his , for this end and purpose , that he may thereby prevent the execution , or bringing forth of any particular sin that he had conceived , and which without that taking away he would have perpetrated . for , first , this is directly contrary to the very declared end of the patience of god towards them , pet. . . this is the very end of the long-suffering of god towards believers , that before they depart hence , they may come to the sense , acknowledgment , and repentance of every known sin . this is the constant and unchangeable rule of gods patience in the covenant of grace ; which is so far from being in them an incouragement unto sin , that it is a motive to universal watchfulness against it , of the same nature with all gospel-grace , and of mercy in the blood of christ. now this dispensation whereof we speak , would lie in a direct contradiction unto it . secondly , this also flows from the former , that whereas conceived sin contains the whole nature of it , as our saviour at large declares , matth. . and to be cut off under the guilt of it , to prevent its farther progress , argues a continuance in the purpose of it without repentance ; it cannot be but they must perish for ever who are so judicially cut off . but god deals not so with his , he casts not off the people whom he did fore-know . and thence david prays for the patience of god before-mentioned , that it might not be so with him , psa. . . o spare me that i may recover strength , before i go hence and be no more . but yet , secondly , there are some cases wherein god may , and doth take away the lives of his own to prevent the guilt that otherwise they would be involved in ; as , first , in the coming of some great temptation and tryal upon the world . god knowing that such and such of his would not be able to withstand it , and hold out against it , but would dishonour him , and defile themselves , he may , and doubtless often doth take them out of the world , to take them out of the way of it . isa. . . the rig●teous is taken away from the evil to come ; not only the evil of punishment and judgement , but the evil of temptations and trials , which oftentimes proves much the worse of the two . thus a captain in war will call off a souldier from his watch and guard , when he knows that he is not able , through some infirmity to bear the stress and force of the enemy that is coming upon him . secondly , in case of their engagement into any way not acceptable to him , through ignorance , or not knowing of his mind and will. this seems to have been the case of josiah . and doubtless the lord doth oftentimes thus proceed with his . when any of his own are engaged in waies that please him not , through the darkness and ignorance of their minds , that they may not proceed to farther evil or mischief , he calls them off from their station and employment , and takes them to himself , where they shall erre and mistake no more . but in ordinary cases , god hath other waies of diverting his own from sin , than by killing of them , as we shall see afterwards . secondly , god providentially hinders the bringing forth of conceived sin , by taking away , and cutting short the power of them that had conceived it ; so that though their lives continue , they shall not have that power , without which it is impossible for them to execute what they had intended , or to bring forth what they had conceived . hereof also we have sundry instances . thus was the case with the builders of babel , gen. . what ever it were in particular that they aimed at , it was in the pursuit of a design of apostasie from god. one thing requisite to the accomplishing of what they aimed at , was the oneness of their language ; so god sayes , v. . they have all one language , and this they begin to do , and now nothing will be restrained from them that they have imagined to do . in an ordinary way they will accomplish their wicked design . what course doth god now take to obviate their conceived sin ? doth he bring a flood upon them to destroy them , as in the old world sometime before ? doth he send his angel to cut them off , like the army of senacherib afterwards ? doth he by any means take away their lives ? no , their lives are continued , but he confounds their language , so that they cannot go on with their work , ver . . takes away that wherein their power consisted . in like manner did he proceed with the sodomites , gen. . . they were engaged in , and set upon the pursuit of their filthy lusts . god smites them with blindness , so that they could not find the door where they thought to have used violence for the compassing of their ends ; their lives were continued , and their will of sinning , but their power is cut short and abridged . his dealing with jeroboam , king. . . was of the same nature . he stretched out his hand to lay hold of the prophet , and it withered and became useless . and this is an eminent way of the effectual acting of gods providence in the world , for the stopping of that inundation of sin , which would overflow all the earth were every womb of it opened . he cuts men short of their moral power , whereby they should effect it . many a wretch that hath conceived mischief against the church of god , hath by this means been divested of his power , whereby he thought to accomplish it . some have their bodies smitten with diseases , that they can no more serve their lusts , nor accompany them in the perpetrating of folly . some are deprived of the instruments whereby they would work . there hath been for many daies , sin and mischief enough conceived , to root out the generation of the righteous from the face of the earth , had men strength and ability to their will , did not god cut off and shorten their power , and the daies of their prevalency . psa. . . they search out iniquities , they accomplish a diligent search , both the inward thought of every one of them and the heart is deep . all things are in a readiness , the design is well laid , their counsels are deep and secret . what now shall hinder them from doing what ever they have imagined to do ? v. , . but god shall shoot at them with an arrow , suddenly shall they be wounded : so they shall make their own tongue to fall upon themselves . god meets with them , brings them down , that they shall not be able to accomplish their d●sign . and this way of gods preventing sin , seems to b●at e●st ordinarily , peculiar to the men of the world ; god deals thus with them every day , and leaves them to pine away in their sins . they go all their daies big with the iniquity they have conceived , and are greatly burdened that they ●anno● be delivered of it . the prophet tells us , that they practise iniquity that they had conceived , because it is in the power of their hand , micah . . if they have power for it , they will accomplish it ; ezek. . . to their power they shed blood . this is the measure of their sinning , even their power . they do many of them , no more evil , they commit no more sin than they can . their whole restraint lies in being cut short in power in one kind or another . their bodies will not serve them for their contrived uncleannesses ; nor their hands for their revenge and rapine , nor their instruments for persecution ; but they go burdened with conceived sin , and are disquieted and tortured by it all their daies . and hence they become in themselves , as well as unto others , a troubled sea that cannot rest , isa. . . it may be also in some cases , under some violent temptations , or in mistakes , god may thus obviate the accomplishment of conceived sin in his own . and there seems to be an instance of it in his dealing with jehosaphat , who had designed against the mind of god to joyn in affinity with ahab , and to send his ships with him to tarshish ; but god breaks his ships by a wind , that he could not accomplish what he had designed . but in gods dealing with ●is in this way , there is a difference from the same dispensation towards others ; for , first , it is so onl● in cases of exraordinary temptation . when through the violence of temptation , and craft of satan , they are hurryed from under the conduct of the law of grace , god one way or other takes away their power , or may do so , that they shall not be able to execute what they had designed . but this is an ordinary way of dealing with wicked men . this hook of god is upon them in the whole course of their lives ; and they struggle with it , being as a wild bull in a net , isa. . . gods net is upon them , and they are filled with fury that they cannot do all the wickedness that they would . secondly , god doth it not to leave them to wrestle with sin , and to attempt other waies of its accomplishment upon the failure of that which they were ingaged in , but by their disappointment awakens them to consider their condition , and what they are doing , and so consumes sin in the womb by the waies that shall afterwards be insisted on . some mens deprivation of power for the committing of conceived contrived sin , hath been sanctified to the changing of their hearts from all dalliances with that or other sins . thirdly , god providentially hinders the bringing forth of conceived sin , by opposing an external hindering power unto sinners . he leaves them their lives , and leaves them power to do what they intend , only he raiseth up an opposite power to coerce , forbid , and restrain them . an ●●stance hereof we have , sam. . . saul had sworn that jonathan should be put to death , and as far as appears went on resolutely to have slain him ; god stirs up the spirit of the people , they oppose themselves to the wrath and fury of saul , and jonathan is delivered . so also chron. . , , . when king vzziah would have in his own person offered incense contrary to the law , eighty men of the priests resisted him , and drove him out of the temple . and to this head are to be referred all the assistances which god stirreth up for deliverance of his people against the fury of persecutors . he raiseth up saviours or believers on mount sion , to judge the mount of edom ; so rev. . . the dragon , and those acting under him , spirited by him , were in a furious endeavour for the destruction of the church ; god stirs up the earth to her assistance , even men of the world , not engaged with others in the design of satan , and by their opposition hinders them from the execution of their designed rage . of this nature , seems to be that dealing of god with his own people , hos. . , . they were in the pursuit of their iniquities , following after their lovers ; god leaves them for a while to act in the folly of their spirits , but he sets a hedge , and a wall before them that they shall not be able to fulfill their designs and lusts . fourthly , god obviates the accomplishment of conceived sin , by removing , or taking away the ob●ects on whom , or about whom , the sin conceived was to be committed . acts . . yields us a signal instance of this issue of providence : when the day was coming wherein herod thought to have slain peter who was shut up in prison , god sends and takes him away from their rage and lying in wait . so also was our saviour himself taken away from the murderous rage of the jews before his hour was come , joh. . . chap. , . both primitive and latter times are full of stories to this purpose : prison-doors have been opened , and poor creatures appointed to die have been frequently rescued from the jaws of death . in the world it self amongst the men thereof , adulterers and adulteresses , the sin of the one is often hindred and stifled by the taking away of the other . so wings were given to the woman to carry her into the wilderness and to disappoint the world in the execution of their rage , rev. . . fifthly , god doth this by some eminent diversions of the thoughts of men who had conceived sin ; gen. . . the brethren of joseph cast him into a pit , with an intent to famish him there ; whilest they were as it seems , pleasing themselves with what they had done , god orders a company of merchants to come by , and diverts their thoughts with that new object from the killing , to the selling of their brother , vers . , . and how far therein they were subservient to the infinitely wise counsel of god , we know . thus also when saul was in the pursuit of david , and was even ready to prevail against him to his destruction . god stirs up the philistins to invade the land , which both diverted his thoughts , and drew the course of his actings another way , sam. . . and these are some of the waies whereby god is pleased to hinder the bringing forth of conceived sin , by opposing himself and his providence to the power of the sinning creature . and we may a little in our passage take a brief view of the great advantages to faith , and the church of god , which may be found in this matter . as , first , this may give us a little insight into the ever to be adored providence of god , by these and the like waies in great variety obstructing the breaking forth of sin in the world. it is he who makes those dams , and shuts up those flood-gates of corrupted nature , that it shall not break forth in a deluge of filthy abominations to overwhelm the creation with confusion and disorder . as it was of old , so it is at this day ; every thought and imagination of the heart of man is evil , and that continually . that all the earth is not in all places filled with violence , as it was of old , is meerly from the mighty hand of god working effectually for the obstructing of sin . from hence alone it is , that the high-waies , streets and fields , are not all filled with violence , blood , rapine , uncleanness , and every villany that the heart of man can conceive . o the infinite beauty of divine wisdom and providence in the government of the world ! for the conservation of it asks daily no less power and wisdom than the first making of it did require . secondly , if we will look to our own concernments , they will in a special manner inforce us to adore the wisdom and efficacy of the providence of god , in stopping the progress of conceived sin . that we are at peace in our houses , at rest in our beds , that we have any quiet iu our enjoyments , is from hence alone : whose person would not be defiled , or destroyed ? whose habitation would not be ruined ? whose blood almost would not be shed , if wicked men had power to perpetrate all their conceived sin ? it may be the ruine of some of us hath been conceived a thousand times . we are beholding to this providence of obstructing sin , for our lives , our families , our estates , our liberties , for whatsoever is , or may be dear unto us . for may we not say sometimes with the psalmist , psal. . . my soul is among lyons , and i lie even among them that are set on fire , even the sons of men , whose teeth are spears and arrows , and their tongue a sharp sword . and how is the deliverance of men contrived from such persons , psal. . . god breaks their teeth in their mouths , even the great teeth of the young lyons . he keeps this fire from burning , or quencheth it when it 's ready to break out into a flame . he breaks their spears and arrows , so that sometimes we are not so much as wounded by them : some he cuts off and destroyes , some he cuts short in their power , some he deprives of the instruments whereby alone they can work , some he prevents of their desired opportunities , or diverts by other objects for their lusts , and oftentimes causeth them to spend them among themselves one upon another . we may say therefore with the psalmist , psal. . . o lord , how manifold are thy works , in wisdom hast thou made them all , the earth is full of thy riches ; and with the prophet , hos. . . who is wise and he shall understand these things , prudent and he shall know them ; all the waies of the lord are right , and the just shall walk in them , but the transgressors shall fall therein . thirdly , if these and the like are the ways whereby god obviates the bringing forth of conceived sin in wicked men , we may learn hence how miserable their condition is , and in what perpetual torment for the most part they spend their daies : they are like a troubled sea , saith the lord , that cannot rest . as they endeavour that others may have no peace , so it is certain that themselves have not any ; the principle of sin is not impaired nor weakned in them , the will of sinning is not taken away : they have a womb of sin that is able to conceive monsters every moment . yea , for the most part they are forging and framing folly all the day long : one lust or other they are contriving how to satisfie ; they are either devouring by malice and revenge , or vitiating by uncleanness , or trampling on by ambition , or swallowing down by covetousness all that stand before them . many of their follies and mischiefs they bring to the very birth , and are in pain to be delivered ; but god every day fills them with disappointment ▪ and shuts up the womb of sin . some are filled with hatred of gods people all their daies , and never once have an opportunity to exercise it . so david describes them , psal. . . they return at evening , they make a noise like a dog , and go round about the city . they go up and down and belch out with their mouths , swords are in their lips ; vers. . and yet are not able to accomplish their designs : what torture do such poor creatures live in ? envy , malice , wrath , revenge , devour their hearts by not getting vent . and when god hath exercised the other acts of his wise providence in cutting short their power , or opposing a greater power to them when nothing else will doe , he cuts them off in their sins , and to the grave they go full of purposes of iniquity . others are no less hurryed and diverted by the power of other lusts which they are not able to satisfie : this is the sore travail they are exercised with , all their dayes . if they accomplish their designs , they are more wicked and hellish than before ; and if they do not , they are filled whith vexation and discontentment . this is the portion of them who know not the lord , nor the power of his grace . envy not their condition , notwithstanding their outward glittering shew , their hearts are full of anxiety trouble and sorrow . fourthly , do we see sometimes the flood-gates of mens lusts and rage set open against the church , and interest of it , and doth prevalency attend them , and power is for a season on their side , let not the saints of god despond . he hath unspeakably various and effectual wayes for the stifling of their conceptions to give them dry breasts and a miscarrying womb . he can stop their fury when he pleaseth ; surely , saith david , the wrath of man shall praise thee , the remainder of wrath shalt thou restrain , psal. . . when so much of their wrath is let out as shall exalt his praise , he can when he pleaseth set up a power greater than the combined strength of all sinning creatures , and restrain the remainder of the wrath that they had conceived . he shall cut off the spirit of princes , he is terrible to the kings of the earth , v. . some he will cut off and destroy , some he will terrifie and affright , and prevent the rage of all . he can knock them on the head , or break out their teeth , or chain up their wrath , and who can oppose him ? fifthly , those who have received benefit by any of the waies mentioned , may know to whom they owe their preservation , and not look on it as a common thing . when you have conceived sin , hath god weakened your power for sin , or denied you opportunity , or took away the object of your lusts , or diverted your thoughts by new providences , know assuredly that you have received mercy thereby . though god deal not these providences alwaies in a subserviency to the covenant of grace , yet there is always mercy in them , always a call in them to consider the author of them . had not god thus dealt with you , it may be this day you ha● been a terrour to your selves , a shame to your relations , and under the punishment due to some notorious sins which you had conceived . besides , there is commonly an additional guilt in sin brought forth , above what is in the meer conception of it . it may be others would have been ruined by it here , or drawn into a partnership in sin by it , and so have been eternally ruined by it , all which are prevented by these providences , and eternity will witness , tha● there is a singularity of mercy in them . do not look then on any such things as common accidents , the hand of god is in them all ; and that a merciful hand if not despised : if it be , yet god doth good to others by it , the world is the better , and you are not so wicked as you would be . sixthly , we may also see hence the great use of magistracie in the world , that great appointment of god. amongst other things , it is peculiarly subservient to this holy providence , in obstructing the bringing forth of conceived sin ; namely by the terrour of him that bears the sword . god fixes that on the hearts of evil men which he expresseth , rom. . . if thou do that which is evil , be afraid , for the power beareth not the sword in vain , for he is the minister of god , a revenger to execute wrath on them that do evil . god fixes this on the hearts of men , and by the dread and terrour of it closeth the womb of sin , that it shall not bring forth . when there was no king in israel , none to put to rebuke , and none of whom evil men were afraid , there was woful work and havock amongst the children of men made in the world ; as we may see in the last chapters of the book of judges . the greatest mercies and blessings that in this world we are made partakers of , next to them of the gospel and covenant of grace , come to us through this channel and conduit . and indeed , this whereof we have been speaking , is the proper work of magistracy , namely to be subservient to the providence of god in obstructing the bringing forth of conceived sin . these then are some of the waies whereby god providentially prevents the bringing forth of sin , by opposing obstacles to the power of the sinner . and by them sin is not consumed , but shut up in the womb . men are not burthened for it , but with it ; not laden in their hearts and consciences with its guilt , but perplexed with it power , which they are not able to exert and satisfie . the way that yet remains for consideration whereby god obviates the production of conceived sin , is his working on the will of the sinners , so making sin to consume away in the womb . there are two waies in general whereby god thus prevents the bringing forth of conceived sin , by working on the will of the sinner ; and they are , first , by restraining grace : secondly , by renewing grace . he doth it sometimes the one way , sometimes the other . the first of these is common to regenerate and unregenerate persons , the latter peculiar to believers ; and god doth it variously as to particulars by them both . we shall begin with the first of them . first , god doth this in the way of restraining grace by some arrow of particular conviction , fixed in the heart and conscience of the sinner , in reference unto the particular sin which he had conceived . this staggers and changes the mind , as to the particular intended , causeth the hands to hang down , and the weapons of lust to fall out of them . hereby conceived sin proves abortive . how god doth this work , by what immediate touches , strokes , blows , rebukes of his spirit ; by what reasonings , arguments , and commotions of mens own consciences , is not for us throughly to find out . it is done , as was said , in unspeakable variety , and the works of god are past finding out . but as to what light may be given unto it from scripture instances , after we have manifested the general way of gods procedure , it shall be insisted on . thus then god dealt in the case of esau and jacob. esau had long conceived his brothers death , he comforted himself with the thoughts of it , and resolutions about it , gen. . . as is the manner of profligate sinners . upon his first opportunity he comes forth to execute his intended rage , and jacob concludes that he would smite the mother with the children , gen. . . an opportunity is presented unto this wicked and profane person , to bring forth that sin that had laid in his heart now twenty years ; he hath full power in his hand to perform his purpose . in the midst of this posture of things , god comes in upon his heart with some secret and effectual working of his spirit and power , changeth him from his purpose , causeth his conceived sin to melt away , that he falls upon the neck of him with embraces , whom he thought to have slain . of the same nature , though the way of it was peculiar , was his dealing with laban the syrian , in reference to the same jacob , gen. . . by a dream , a vision in the night , god hinders him from so much as speaking roughly to him . it was with him as in micah . . he had devised evil on his bed , and when he thought to have practised it in the morning , god interposed in a dream , and hides sin from him , as he speaks , job ●● , , , . to the same purpose is that of the psalmist concerning the people of god , psal. . . he made them to be pitied of all those who carried them captives . men usually deal in rigour with those whom they have taken captive in war. it was the way of old to rule captives with force and cruelty . here god turns and changes their hearts , not in general unto himself , but to this particular of respect to his people . and this way in general doth god every day prevent the bringing forth of a world of sin . he sharpens arrows of conviction upon the spirits of men , as to the particular that they are engaged in . their hearts are not changed as to sin , but their minds are altered as to this or that sin . they break , it may be , the vessel they had fashioned , and go to work upon some other . now that we may a little see into the waies whereby god doth accomplish this work , we must premise the ensuing considerations . first , that the general medium wherein the matter of restraining grace doth consist , whereby god thus prevents the bringing forth of sin , doth lie in certain arguments and reasonings , presented to the mind of the sinner , whereby he is induced to desert his purpose , to change and alter his mind , as to the sin he had conceived . reasons against it are presented unto him , which prevail upon him to relinquish his design , and give over his purpose . this is the general way of the working of restraining grace , it is by arguments and reasonings rising up against the perpetration of conceived sin . secondly , that no arguments or reasonings , as such , materially considered , are sufficient to stop or hinder any purpose of sinning , or to cause conceived sin to prove abortive , if the sinner have power and opportunity to bring it forth . they are not in themselves , and on their own account restraining grace ; for if they were , the administration and communication of grace , as grace , were left unto every man who is able to give advice against sin . nothing is nor can be called grace , though common , and such as may perish , but with respect unto its peculiar relation to god. god by the power of his spirit making arguments and reasons effectual and prevailing , turns that to be grace , i mean of this kind , which in it self , and in its own nature was bare reason . and that efficacy of the spirit , which the lord puts forth in these perswasions and motives is that which we call restraining grace . these things being premised , we shall now consider some of the arguments which we find that he hath made use of to this end and purpose . first , god stops many men in their waies upon the conception of sin , by an argument taken from the difficulty , if not impossibility of doing that they aim at . they have a mind unto it , but god sets an hedge and a wall before them , that they shall judge it to be so hard and difficult to accomplish what they intend , that it is better for them to let it alone and give over . thus herod would have put john baptist to death upon the first provocation , but he feared the multitude , because they accounted him as a prophet , matth. . . he had conceived his murder , and was free for the execution of it . god raised this consideration in his heart , if i kill him , the people will tumultuate , he hath a great party amongst them , and sedition will arise that may cost me my life , or kingdom . he feared the multitude , and durst not execute the wickedness he had conceived , because of the difficulty he fore-saw he should be entangled withal . and god made the argument effectual for the season ; for otherwise we know that men will venture the utmost hazards for the satisfaction of their lusts ; as he also did afterwards . the pharisees were in the very same state and condition , matth. . . they would fain have decried the ministry of john , but durst not for fear of the people : and ver . . of the same chapter , by the same argument were they deterred from killing our saviour , who had highly provoked them by a parable , setting out their deserved and approaching destruction . they durst not do it for fear of a tumult among the people , seeing they looked on him as a prophet . thus god over-awes the hearts of innumerable persons in the world everyday , and causeth them to desist from attempting to bring forth the sins which they had conceived . difficulties they shall be sure to meet withal , yea , it is likely , if they should attempt it , it would prove impossible for them to accomplish . we owe much of our quiet in this world , unto the efficacy given to this consideration in the hearts of men by the holy ghost : adulteries , rapins , murders , are obviated and stifled by it . men would engage into them daily , but that they judge it impossible for them to fulfill what they aim at . secondly , god doth it by an argument taken ab incommodo , from the inconveniencies , evils , and troubles that will befall men in the pursuit of sin . if they follow it , this or that inconvenience will ensue ; this trouble , this evil , temporal or eternal . and this argument , as managed by the spirit of god , is the great engine in his hand whereby he casts up banks , and gives bounds to the lusts of men , that they break not out to the confusion of all that order and beauty which yet remains in the works of his hands . paul gives us the general import of this argument , rom. . , . for when the gentiles which have not the law , do by nature the things contained in the law , these having not the law , are a law unto themselves , which shew the work of the law written in their hearts , their conscience also bearing witness , and their thoughts the mean while accusing , or else excusing one another . if any men in the world may be thought to be given up to pursue and fulfill all the sins that their lusts can conceive , it is those that have not the law , to whom the written law of god doth not denounce the evil that attends it . but though they have it not , saith the apostle , they shew forth the work of it , they do many things which it requireth , and forbear or abstain from many things that it forbiddeth , and so shew forth its work and efficacy . but whence is it that they so do ? why their thoughts accuse or excuse them . it is from the consideration and arguings that they have within themselves about sin , and its consequents , which prevail upon them to abstain from many things that their hearts would carry them out unto . for conscience is a mans prejudging of himself , with respect unto the future judgement of god. thus 〈◊〉 was staggered in his pursuit of sin , when he 〈◊〉 at pauls preaching of righteousness and judgement to come , act. . . so job tells us , that the consideration of punishment from god , hath a strong influence on the minds of men to keep them from sin , chap. . , , . how the lord makes use of that consideration , even towards his own , when they have broken the cords of his love , and cast off the rule of his grace for a season , i have before declared . thirdly , god doth this same work , by making effectual an argument , ab inutili , from the unprofitableness of the thing that men are engaged in . by this were the brethren of joseph stayed from slaying him , gen. . , . what profit is it , say they , if we slay our brother and conceal his blood ? we shall get nothing by it , it will bring in no advantage or satisfaction unto us . and the heads of this way of gods obstructing conceived sin , or the springs of these kinds of arguments , are so many and various , that it is impossible to insist particularly upon them . there is nothing present , or to come , nothing belonging to this life , or another , nothing desirable or undesirable , nothing good or evil , but at one time or another , an argument may be taken from it for the obstructing of sin . fourthly , god accomplisheth this work by arguments taken ab honesto , from what is good and honest , what is comely , praise-worthy , and acceptable unto himself . this is the great road wherein he walks with the saints under their temptations , or in their conceptions of sin . he recovers effectually upon their minds a consideration of all those springs and motives to obedience , which are discovered and proposed in the gospel , some at one time , some at another . he minds them of his own love , mercy , and kindness ; his eternal love , with the fruits of it , whereof themselves have been made partakers . he minds them of the blood of his son , his cross , sufferings , tremendous undertaking in the work of mediation , and the concernment of his heart , love , honour , name , in their obedience . minds them of the love of the spirit , with all his consolations which they have been made partakers of , and priviledges wherewith by him they have been entrusted . minds them of the gospel , the glory and beauty of it as revealed unto their souls . minds them of the excellency and comeliness of obedience , of their performance of that duty they owe to god , that peace , quietness , and serenity of mind that they have enjoyed therein . on the other side , he minds them of being a provocation by sin unto the eyes of his glory , saying in their hearts , do not that abominable thing which my soul hateth . minds them of their wounding the lord christ , and putting him to shame ; of their grieving the holy spirit , whereby they are sealed to the day of redemption ; of their defiling his dwelling place . minds them of the reproach , dishonours , scandal which they bring on the gospel and the profession thereof . minds them of the terrours , darkness , wounds , want of peace , that they may bring upon their own souls . from these and the like considerations doth god put a stop to the progress of the law of sin in the heart , that it shall not go on to bring forth the evil which it hath conceived . i could give instances in arguments of all these several kinds recorded in the scripture , but it would be too long a work for us , who are now engaged in a design of another nature . but one or two examples may be mentioned . joseph resists his first temptation on one of these accounts , gen. . . how can i do this great wickedness and sin against god ? the evil of sinning against god , his god , that consideration alone detains him from the least inclination to his temptation . it is sin against god to whom i owe all obedience , the god of my life , and of all my mercies , i will not do it . the argument wherewith abigail prevailed on david , sam. . . to with-hold him from self-revenge and murder , was of the same nature , and he acknowledgeth that it was from the lord , ver . . i shall add no more , for all the scripture motives which we have to duty , made effectual by grace , are instances of this way of gods procedure . sometimes , i confess , god secretly works the hearts of men by his own finger , without the use and means of such arguments as those insisted on , to stop the progress of sin . so he tells abimelech , gen. . . i have with-held thee from sinning against me . now this could not be done by any of the arguments which we have insisted on , because abimelech knew not that the thing which he intended was sin ; and therefore he pleads that in the integrity of his heart and innocency of his hands he did it , ver . . god turned about his will and thoughts , that he should not accomplish his intention ; but by what waies or means is not revealed . nor is it evident what course he took in the change of esaus heart , when he came out against his brother to destroy him , gen. . . whether he stirr'd up in him a fresh spring of natural affections , or caused him to consider what grief by this means he should bring to his aged father , who loved him so tenderly ; or whether being now grown great and wealthy , he more and more despised the matter of difference between him and his brother , and so utterly slighted it , it is not known . it may be god did it by an immediate powerful act of his spirit upon his heart , without the actual intervening of any of these or the like considerations . now though the things mentioned are in themselves at other times feeble and weak , yet when they are managed by the spirit of god to such an end and purpose , they certainly become effectual , and are the matter of his preventing grace . secondly , god prevents the bringing forth of conceived sin by real spiritual saving grace , & that either in the first conversion of sinners , or in the following supplies of it . this is one part of the mysterie of his grace and love . he meets men sometimes in their highest resolutions for sin , with the highest efficacy of his grace . hereby he manifests the power of his own grace , and gives the soul a farther experience of the law of sin , when it takes such a fare-well of it , as to be changed in the midst of its resolutions to serve the lusts thereof . by this he melts down the lusts of men , causeth them to wither at the root , that they shall no more strive to bring forth what they have conceived , but be filled with shame and sorrow at their conception . an example and instance of t●is proceeding of god , for the use and instruction of all generations we have in paul. his heart was full of wickedness , blasphemy , and persecution ; his conception of them was come unto rage and madness , and a full purpose of exercising them all to the utmost ; so the story relates it , acts . so himself declares the state to have been with him , acts . , , , . tim. . . in the midst of all this violent pursuit of sin , a voice from heaven shuts up the womb , and dries the breasts of it , and he cries , lord , what wilt thou have me to do ? acts . . the same person seems to intimate , that this is the way of gods procedure with others , even to meet them with his converting grace in the height of their sin and folly , tim. . . for he himself , he saies , was a pattern of gods dealing with others ; as he dealt with him , so also would he do with some such like sinners . for this cause i obtained mercy , that in me first jesus christ might shew forth all long-suffering , as a pattern to them which should here after believe on him to life everlasting . and we have not a few examples of it in our own daies . sundry persons on set purpose going to this or that place , to deride and scoff at the dispensation of the word , have been met withal in the very place wherein they designed to serve their lusts and satan , and have been cast down at the foot of god. this way of gods dealing with sinners is at large set forth , job . , , , . dionysius the areopagite is another instance of this work of gods grace and love . paul is dragged either by him , or before him , to plead for his life , as a setter forth of strange gods , which at athens was death by the law. in the midst o● this frame of spirit god meets with him by converting grace , sin withers in the womb , and he● cleaves to paul and his doctrine , acts . -- . the like dispensation towards israel we have , hos. . , , , . but there is no need to insist on more instances of this observation . god is pleased to leave no generation unconvinced of this truth , if they do but attend to their own experiences , and the examples of this work of his mercy amongst them . every day , one or other , is taken in the fulness of the purpose of his heart to go on in sin , in this or that sin , and is stopt in his course by the power of converting grace . secondly , god doth it by the same grace in the renewed communications of it , that is , by special assisting grace . this is the common way of his dealing with believers in this case . that they also through the deceitfulness of sin , may be carryed on to the conceiving of this or that sin , was before declared . god puts a stop to their progress , or rather to the prevalency of the law of sin in them , and that by giving in unto them special assistances needful for their preservation and deliverance . as david saies of himself , psa. . . his feet were almost gone , his steps had well nigh slipt ; he was at the very brink of unbelieving , despairing thoughts , and conclusions about gods providence in the government of the world ; from whence he was recovered , as he afterwards declares . so is it with many a believer , he is oftentimes at the very brink , at the very door of some folly or iniquity , when god puts in by the efficacy of actually assisting grace , and recovers them to an obediential frame of heart again . and this is a peculiar work of christ , wherein he manifests and exerts his faithfulness towards his own . heb. . . he is able to succour them that are tempted . it is not an absolute power , but a power cloathed with mercy , that is intended . such a power as is put forth from a sense of the suffering of poor believers under their temptations . and how doth he exercise this merciful ability towards us ? chap. . . he gives forth , and we find in him grace to help in a time of need ; seasonable help and assistance for our deliverance , when we are ready to be over-powered by sin and temptation . when lust hath conceived , and is ready to bring forth , when the soul lies at the brink of some iniquity , he gives in seasonable help , relief , deliverance , and safety . here lies a great part of the care and faithfulness of christ towards his poor saints : he will not suffer them to be worried with the power of sin , nor to be carried out unto waies that shall dishonour the gospel , or fill them with shame and reproach , and so render them useless in the world ; but he steps in with the saving relief and assistance of his grace , stops the course of sin , and makes them in himself more than conquerors . and this assistance lies under the promise , cor. . . there hath no temptation taken you but such as is common to man , but god is faithful who will not suffer you to be tempted above that you are able , but will with the temptation also make a way to escape , that you may be able to bear it . temptation shall try us , it is for our good ; many holy ends doth the lord compass and bring about by it . but when we are tried to the utmost of our ability , so that one assault more would over-bear us , a way of escape is provided . and as this may be done several waies , as i have else-where declared , so this we are now upon is one of the most eminent , namely by supplies of grace , to enable the soul to bear up , resist , and conquer . and when once god begins to deal in this way of love with a soul , he will not cease to add one supply after another , until the whole work of his grace and faithfulness be accomplished . an example hereof we have , isa. . , . poor sinners there are so far captivated to the power of their lusts that the first and second dealings of god with them are not effectual for their delivery ; but he will not give over , he is in the pursuit of a design of love towards them , and so ceaseth not until they are recovered . these are the general heads of the second way whereby god hinders the bringing forth of conceived sin , namely by working on the will of the sinner . he doth it either by common convictions , or special grace , so that of their own accord they shall let go the purpose and will of sinning , that they are risen up unto . and this is no mean way of his providing for his own glory , and the honour of his gospel in the world , whose professors would stain the whole beauty of it , were they left to themselves to bring forth all the evil that is conceived in their hearts . besides these general waies , there is one yet more special , that at once worketh both upon the power and will of the sinner ; and this is the way of afflictions , concerning which one word shall close this discourse . afflictions , i say , work by both these ways , in reference unto conceived sin . they work providentially on the power of the creature . when a man hath conceived a sin , and is in full purpose of the pursuit of it , god oftentimes sends a sickness and abates his strength ; or a loss cuts him short in his plenty , and so takes him off from the pursuit of his lusts , though it may be his heart is not weaned from them . his power is weakned , and he cannot do the evil he would . in this sense it belongs to the first way of gods obviating the production of sin . great afflictions work sometimes , not from their own nature immediately and directly , but from the gracious purpose and intendment of him that sends them . he insinuates into the dispensation of them that of grace and power , of love and kindness , which shall effectually take off the heart and mind from sin . psal. . . before i was afflicted i went astray , but now have i learned thy commandments . and in this way because of the predominancy of renewing and assisting grace , they belong unto the latter means of preventing sin . and these are some of the ways , whereby it pleaseth god to put a stop to the progress of sin , both in believers and unbelievers , which at present we shall instance in ; and if we would endeavour farther to search out his ways unto perfection , yet we must still conclude that it is but a little portion which we know of him . chap. xiv . the power of sin farther demonstrated by the effects it hath had in the lives of professors . first in actual sins . secondly in habitual declensions . we are now to proceed unto other evidences of that sad truth which we are in the demonstration of . but the main of our work being past through , i shall be more brief in the management of the arguments that do remain . that then which in the next place may be fixed upon , is the demonstration which this law of sin hath in all ages given of its power and efficacy , by the woful fruits that it hath brought forth , even in believers themselves . now these are of two sorts . first , the great actual eruptions of sin in their lives . secondly , their habitual declensions from the frames , state and condition of obedience and communion with god , which they had obtained , both which by the rule of james before unfolded , are to be laid to the account of this law of sin , and belong unto the fourth head of its progress , and are both of them convincing evidences of its power and efficacy . first , consider the fearful eruptions of actual sins that have been in the lives of believers , and we shall find our position evidenced . should i go through at large with this consideration , i must recount all the sad and scandalous failings of the saints that are left on record in the holy scripture . but the particulars of them are known to all ; so that i shall not need to mention them , no● the many aggravations that in their circumstances they are attended with : only some few things tending to the rendring of our present consideration of them useful , may be remarked . as , first , they are most of them in the lives of men that were not of the lowest form or ordinary sort of believers , but of men that had a peculiar eminency in them on the account of their walking with god in their generation . such were noah , lot , david , hezekiah , and others . they were not men of an ordinary size , but higher than their brethren by the shoulders and upwards in profession , yea in real holiness . and surely that must needs be of a mighty efficacy that could hurry such giants in the wayes of god into such abominable sins as they fell into . an ordinary engine could never have turned them out of the course of their obedience . it was a poyson that no athletick constitution of spiritual health , no antidote could withstand . secondly , and these very men , fell not into their great sins at the beginning of their profession , when they had had but little experience of the goodness of god , of the sweetness and pleasantness of obedience , of the power and craft of sin , of its impulsions , solicitations and surprizals , but after a long course of walking with god , and acquaintance with all these things ; together with innumerable motives unto watchfulness . noah according to the lives of men in those dayes of the world , had walked uprightly with god some hundreds of years before he was so surprised as he was , gen. . righteous lot seems to have been towards the end of his days , ere he defiled himself with the abominations recorded . david in a short life , had as much experience of grace and sin , and as much close spiritual communion with god as ever had any of the sons of men , before he was cast to the ground by this law of sin . so was it with hezekiah in his degree , which was none of the meanest . now to set upon such persons , so well acquainted with its power and deceit , so armed and provided against it , that had been conquerours over it for so many years , and to prevail against them , it argues a power and efficacy too mighty for every thing but the spirit of the almighty to withstand . who can look to have a greater stock of inherent grace than those men had ; to have more experience of god , and the excellency of his wayes , the sweetness of his love , and of communion with him than they had ; who hath either better furniture to oppose sin withal , or more obligation so to do , than they ? and yet we see how fearfully they were prevailed against . thirdly , as if god had permitted their falls on set purpose , that we might learn to be wary of ●his powerful enemy , they all of them fell out when they had newly received great & stupendious mercies from the hand of god , that ought to have been strong obligations unto diligence and watchfulness in close obedience . noah was but newly come forth of that world of waters wherein he saw the ungodly world perishing for their sins , and himself preserved by that astonishable miracle which all ages must admire : whilest the worlds desolation , was an hourly remembrancer unto him of his strange preservation by the immediate care and hand of god , he falls into drunkenness . lot had newly seen that which every one that thinks on cannot but tremble . he saw , as one speaks , hell coming out of heaven upon unclean sinners , the greatest evidence , except the cross of christ ; that god ever gave in his providence of the judgment to come . he saw himself and children delivered by the special care and miraculous hand of god ; and yet whilest these strange mercies were fresh upon him , he fell into drunkenness and incest . david was delivered out of all his troubles and had the necks of his enemies given him round about , and he makes use of his peace from a world of tryals and troubles to contrive murder and adultery . immediately , it was , after hezekiahs great and miraculos deliverance that he falls into his carnal pride and boasting . i say , their falls in such seasons , seem to be permitted on set purpose , to instruct us all in the truth that we have in hand ; so that no persons , in no seasons , with wht● furniture of grace soever , can promise themselves security from its prevalency , any other wayes , than by keeping close constantly to him , who hath supplies to give out that are above its reach and efficacy . methinks this should make us look about us . are we better than noah , who had that testimony from god , that he was a perfect man in his generation , and walked with god ? are we better than lot , whose righteous soul was vexed with the evil deeds of ungodly men , and is thereof commended by the holy ghost ? are we more holy , wise , and watchful than david , who obtained this testimony , that he was a man after gods own heart ? or better than hezekiah , who appealed to god himself , that he had served him uprightly with a perfect heart ? and yet what prevalency this law of sin wrought in and over them , we see . and there is no end of the like examples ; they are all set up as buoys to discover unto us the sands , the shelves , the rocks , whereupon they made their shipwrack , to their hazard , danger , loss , yea and would have done to their ruine , had not god been pleased in his faithfulness graciously to prevent it . and this is the first par● of this evidence of the power of sin , from its effects . secondly , it manifests its power in the habitua● declensions from zeal & holiness , from the frame ▪ state and condition of obedience and communion with god , whereunto they had attained , which are found in many believers . promises of growt● and improvement are many , and precious ; th● means excellent and effectual ; the benefits grea● and unspeakable : yet it often falls out , that instead hereof , decays and declensions are found upon professors , yea in and upon many of th● saints of god. now whereas this must nee● principally and chiefly be from the strength an● efficacy of indwelling sin , and is therefore a grea● evidence thereof ; i shall first evince the observation it self to be true ; namely , that some of the saints themselves do oftentimes so decline from that growth & pimrovement in faith , grace , & holiness which might justly be expected from them ; and then shew that the cause of this evil lies in that , that we are treating of . and that it is the cause of total apostasie in unsound professors , shall be after declared . but this is a greater work which we have in hand . the prevailing upon true believers unto a sinful declension & gradual apostasie , requires a putting forth of more strength and efficacy , than the prevailing upon unsound professors unto total apostasie . as the wind which will blow down a dead tree that hath no root , to the ground , will scarcely shake or bow a living well-rooted tree . but this it will do . there is mention made in the scripture of the first wayes of david , and they are commended above his later , chron. . . the last wayes even of david were tainted with the power of in-dwelling sin. though we have mention only of the actual eruption of sin , yet that uncleanness , and pride which was working in him in his numbring of the people ; were certainly rooted in a declension from his first frame . those rushes did not grow without mire . david would not have done so in his younger days , when he followed god in the wilderness of temptations and tryals , full of faith , love , humility , brokenness of heart , zeal , tender affection unto all the ordinances of god , all which were eminent in him . but his strength is impaired by the efficacy and deceitfulness of sin ; his locks cut , and he becomes a prey to vile lusts and temptations . we have a notable instance in most of the churches that our saviour awakens to the consideration of their condition , in the revelations : we may single out one of them : many good things there were in the church of ephesus , chap. . , . for which it is greatly commended ; but yet it is charged with a decay , a declension , a gradual falling off and apostasie , ver . , . thou hast left thy first love , remember therefore whence thou art fallen , and do thy first works . there was a decay both inward in the frame of heart , as to faith , and love , and outward as to obedience and works , in comparison of what they had formerly , by the testimony of christ himself . the same also might be shewed concerning the rest of those churches , only one or two of them excepted . five of them are charged with decays and declensions . hence there is mention in the scripture of the kindness of youth , of the love of espousals , with great commendation , jer. . , . of our first faith , tim. . . of the beginning of our confidence , heb. . . and cautions are given , that we lose not the things that we have wrought , john . but what need we look back or search for instances to confirm the truth of this observation ? an habitual declension from first ingagements unto god , from first attainments of communion with god , from first strictness in duties of obedience , is ordinary and common amongst professors ▪ might we to this purpose take a general view of the professors in these nations , among whom the 〈◊〉 of the 〈◊〉 of us will be found in part or in whole , in somewhat or in all , to fall , we might be plentifully convinced of the truth of this observation . is their zeal for god as warm , living , vigorous , effectual , solicitous , as it was in their first giving themselves unto god ? or rather , is there not a common , slight , selfish frame of spirit in the room of it come upon most professors ? iniquity hath abounded , and their love hath waxed cold . was it not of old a burthen to their spirits to hear the name , and wayes , and worship of god blasphemed and profaned ? could they not have said with the psalmist , ps. . . rivers of water run down our eyes because men keep not thy law ? were not their souls solicitous about the interest of christ in the world , like eli's about the ark ? did they not contend earnestly for the truth once delivered to the saints , and every parcel of it ? especially wherein the grace of god , and the glory of the gospel was especially concerned : did they not labour to judge and condemn the world by an holy and separate conversation ? and do now the generality of professors abide in this frame ? have they grown , and made improvement in it ? or is there not a coldness and indifferency grown upon the spirits of many in this thing ? yea , do not many despise all these things , and look upon their own former zeal , as folly ? may we not see many who have formerly been of esteem in ways of profession , become daily a scorn and reproach through their miscarriages , and that justly , to the men of the world ? is it not with them as it was of old with the daughters of sion , ( isa. . . ) when god judged them for their sins and wantonness ? hath not the world , and self utterly ruined their profession ? and are they not regardless of the things wherein they have formerly declared a singular concernment ? yea , are not some come partly on one pretense , partly on another , to an open enmity unto , and hatred of the wayes of god ? they please them no more , but are evil in their eyes . but not to mention such open apostates any farther , whose hypocrisie the lord jesus christ will ●●ortly judge ; how is it with the best ? are not almost all men grown cold and slack as to these things ? are they not less concerned in them than formerly ? are they not grown weary , selfish in their religion , and so things be indifferent well at home , scarce care how thy go abroad in the world ? at least do they not prefer their ease , credit , safety , secular advantages before these things ? a frame that christ abhors , and declares , that those in whom it prevails are none of his : some indeed seem to retain a good zeal for truth , but wherein they make the fairest appearance , therein will they be found to be most abominable : they cry out against errors , not for truth , but for parties and interests sake . let a man be on their party , and promote their interest , be he never so corrupt in his judgment , he is embraced , and it may be admired . this is not zeal for god , but for a mans self . it is not the zeal of thine house hath eaten me up , but , master , forbid them because they follow not with us . better it were doubtless for men never to pretend unto any zeal at all , than to substitute such warthful selfishness in the room of it . secondly , is mens delight in the ordinances & worship of god the same as in former days ? do they find the same sweetness and relish in them as they have done of old ? how precious hath the word been to them formerly ? what joy and delight have they had in attendance thereon ? how would they have run and gone to have been made partakers of it , where it was dispenced in its power and purity , in the evidence and demonstration of the spirit ? did they not call the sabbath their delight , and was not the approach of it a real joy unto their souls ? did they not long after the converse and communion of saints ? and could they not undergo manifold perils for the attainment of it ? and doth this frame still abide upon them ? are there not decays and declensions to be found amongst them ? may it not be said , gray hairs are here and there upon them , and they perceive it not ? yea , are not men ready to say with them of old , what a weariness is it ? mal. . . it is even a burthen and a weariness to be tied up to the observation of all these ordinances . wha● need we be all out so strict in the observation of the sabbath ? what need we hear so often ? what need this distinction in hearing ? insensibly a great disrespect , yea , even a contempt of the pleasant and excellent ways of christ and his gospel , is fallen upon many professors . thirdly , may not the same conviction be farther carried on , by an enquiry into the universal course of obedience , and the performance of duties that men have been engaged in . is there the same conscientious tenderness of sinning abiding in many as was in dayes of old ? the same exact performance of private duties ? the same love to the brethren ? the same readiness for the cross ? the same humility of mind and spirit ? the same self-denial ? the steam of mens lusts , wherewith the air is tainted , will not suffer us so to say . we need then go no farther than this wretched generation wherein we live , to evince the truth of the observation laid down , as the foundation of the instance insisted on , the lord give repentance before it be too late . now all these declensions , all these decays that are found in some professors , they all proceed from this root and cause , they are all the product of indwelling sin , and all evince the exceeding power and efficacy of it . for the proof whereof i shall not need to go farther than the general rule which out of james we have already considered ; namely that lust or indwelling sin , is the cause of all actual sin , and all habitual declensions in believers . this is that which the apostle intends in that place to teach and declare . i shall therefore handle these two things , and shew , first , that this doth evince a great efficacy and power in sin . secondly , declare the ways and means whereby it brings forth or brings about this cursed effect ; all in design of our general end , in calling upon and cautioning believers to avoid it , to oppose it . first , it appears to be a work of great power and efficacy , from the provision that is made against it , which it prevails over . there is in the covenant of grace plentiful provision made , not only for the preventing of declensions and decays in believers , but also for their continual carrying on towards perfection . as , first , the word it self , and all the ordinances of the gospel , are appointed and given unto us for this end , eph. . , , , , . that which is the end of giving gospel officers to the church is the end also of giving all the ordinances to be administred by them . for they are given for the work of the ministry , that is , for the administration of the ordinances of the gospel . now what is , or what are these ends ? they are all for the preventing of decays and declensions in the saints , all for the carrying them onto perfection , so it is said , ver . . in general it is for the perfecting of the saints , carrying on the work of grace in them , and the work of holiness and obedience by them ; or for the edifying of the body of christ , their building up in an-encrease of faith and love , even of every true member of the mystical body . but how far are they appointed thus to carry them on , thus to build them up ? hath it bounds fixed to its work ? doth it carry them so far , and then leave them ? no , saith the apostle , verse . the dispensation of the word of the gospel , and the ordinances thereof , is designed for our help , assistance , and furtherance , until the whole work of faith and obedience is consummate . it is appointed to perfect and compleat that faith , knowledge , and growth in grace and holiness , which is allotted unto us in this world . but what and if oppositions and temptations do lie in the way , satan and his instruments working with great subtilty and deceit ? why verse . these ordinances are designed for our safe-guarding and deliverance from all their attempts and assaults , that so being preserved in the use of them , or speaking the truth in love , we may grow up unto him in all things who is the head , even christ jesus . this is in general the use of all gospel ordinances , the chief and man end for which they were given and appointed of god ; namely to preserve believers from all decays of faith and obedience , and to carry them on still towards perfection . these are means which god , the good husbandman , makes use of , to cause the vine to thrive and bring forth fruit . and i could also manifest the same to be the especial end of them distinctly . briefly , the word is milk and strong meat , for the nourishing and strengthning of all sorts , and all degrees of believers . it hath both seed and water in it , and manuring with it , to make them fruitful . the ordinance of the supper is appointed on purpose for the strengthning of our faith in the remembrance of the death of the lord , and the exercise of love one towards another . the communion of saints is for the edifying each other in faith , love , and obedience . secondly , there is that which adds weight to this consideration . god suffers us not to be unmindful of this assistance he hath afforded us , but is continually calling upon us to make use of the means oppointed for the attaining of the end proposed . he shews them unto us , as the angel shewed the water-spring to hagar● commands , exhortations , promises , threatnings , are multiplied to this purpose ; see them summed up , heb. . . he is continually saying to us , why will you die ? why will you wither and decay ? come to the pastures provided for you , and your souls shall live . if we see a lamb run from the fold into the wilderness , we wonder not if it be torn and rent of wild beasts : if we see a sheep leaving its green pastures and water-courses , to abide in dry barren heaths , we count it no marvel , nor enquire farther , if we see him lean and ready to perish . but if we find lambs wounded in the fold , we wonder at the boldness and rage of the beasts of prey , that durst set upon them there . if we see sheep pining in full pastures , we judge them to be diseased and unsound . it is indeed no marvel that poor creatures , who for sake their own mercies , and run away from the pasture and fold of christ in his ordinances , are rent and torn with divers lusts , and do pine away with hunger and famine . but to see men living under , and enjoying all the means of spiritual thriving , yet to decay , not to be fat and flourishing , but rather daily to pine and wither , this argues some secret powerful distemper , whose poisonous and noxious qualities hinder the vertue and efficacy of the means they enjoy . this is indwelling-sin . so wonderfully powerful , so effectually poisonous it is , that it can bring leanness on the souls of men in the midst of all precious means of growth and flourishing . it may well make us tremble to see men living under , and in the use of the means of the gospel , preaching , praying , administration of sacrameats , and yet grow colder every day than other in zeal for god , more selfish and worldly , even habitually , to decline as to the degrees of holiness which they had attained unto . thirdly , together with the dispensation of the outward means of spiritual growth or improvement , there are also supplies of grace continually afforded the saints from their head , christ jesus . he is the head of all the saints . and he is a living head , and so a living head , as that he tells us , that because he liveth , we shall live also , joh. . . he communicates of spiritual life to all that are his . in him is the fountain of our life , which is therefore said to be hid with him in god , col. . . and this life he gives unto his saints , by quickning of them by his spirit , rom. . . and he continues it unto them , by the supplies of living grace which he communicates unto them . from these two , his quickning of us , and continually giving out supplies of life unto us , he is said to live in us , gal. . . i live , yet not i , but christ liveth in me . the spiritual life which i have is not mine own , not from my self was it educed , not by my self is it maintained , but it is meerly and solely the work of christ ; so that it is not i that live , but he lives in me , the whole of my life being from him alone . neither doth this living head communicate only a bare life unto believers , that they should meerly live & no more a poor , weak , dying life , as it were , but he gives out sufficiently to afford them a strong , vigorous , thriving , flourishing life , joh. . . he comes not only that his sheep may have life , but that they may have it more abundantly ; that is , in a plentiful manner , 〈◊〉 as that they may flourish , be fat and fruitful● thus is it with the whole body of christ and every member thereof , eph. . , . whereby it grows up into him in all things , which is the head , even christ ; from whom the whole body fitly joyned together , and compacted , by that which every joynt supplieth , according to the effectual working in the measure of every part , maketh increase of the body unto the edifying of it self in love . the end of all communications of grace , and supplies of life from this living and blessed head , is the increase of the whole body , and every member of it , and the edifying of it self in love . his treasures of grace are unsearchable , his stores inexhaustible . his life , the fonutain of ours , full and eternal , his heart bounteous and large , his hand open and liberal ; so that there is no doubt but that he communicates supplies of grace for their increase in holiness abundantly unto all his saints . whence then is it that they do not all flourish and thrive accordingly ? as you may see it oftentimes in a natural body , so is it here . though the seat and rise of the blood and spirits in head and heart be excellently good and sound , yet there may be a withering member in the body ; somewhat intercepts the influences of life unto it . so that though the heart and head do perform their office , in giving of supplies no less to that , than they do to any other member , yet all the effect produced , is meerly to keep it from utter perishing ; it grows weak and decaies every day . the withering and decaying of any member in christs mystical body , is not for the want of his communication of grace for an abundant life , but from the powerful interception that is made of the efficacy of it , by the interposition and opposition of in-dwelling sin. hence it is that where lust grows strong , a great deal of grace will but keep the soul alive , and not give it any eminency in fruitfulness at all . oftentimes christ gives very much grace , where not many of its effects do appear . it spends its strength , and power , in withstanding the continual assaults of violent corruptions and lusts , so that it cannot put forth its proper vertue towards farther fruitfulness . as a vertuous medicine , that is fit both to check vitious and noxious humours , and to comfort , refresh and strengthen nature , if the evil humour be strong and greatly prevailing , spends its whole strength and vertue in the subduing and correcting of it , contributing much less to the relief of nature than otherwise it would do , if it met not with such oppositions : so is it with the eye-salve , and the healing grace which we have abundantly from the wings of the sun of righteousness . it is forced oftentimes , to put forth its vertue to oppose and contend against , and in any measure subdue prevailing lusts and corruptions : that the soul receiveth not that strengthening unto duties and fruitfulness which otherwise it might receive by it , is from hence . how sound , healthy , and flourishing , how fruitful and exemplary in holiness , might many a soul be , by and with that grace which is continually communicated to it from christ , which now by reason of the power of in-dwelling sin is only not dead ▪ but weak , withering and useless . and this , if any thing , is a notable evidence of the efficacy of in-dwelling sin , that it is able to give such a stop , and check to the mighty and effectual power of grace , so that notwithstanding the blessed and continual supplies that we receive from our head , yet many believers do decline and decay , and that habitually , as to what they had attained unto ; their last waies not answering their first . this makes the vineyard in the very fruitful hill to bring forth so many wilde grapes . this makes so many trees barren in fertile fields . fourthly , besides the continual supplies of grace that constantly according to the tenure of the covenant are communicated unto believers , which keeps them that they thirst no more as to a total indigence , there is moreover a readiness in the lord christ to yield peculiar succour to the souls of his , according as their occasions shall require . the apostle tells us , that he is a merciful high-priest and able , ( that is ready prepared and willing ) to succour them that are tempted , heb. . . and we are on that account , invited to come with boldness to the throne of grace , that we may obtain mercy , and find grace to help in time of need ; that is , grace sufficient , seasonable , suitable unto any special tryal or temptation that we may be exercised withal . our merciful high-priest is ready to give out this especial seasonable grace , over and above those constant communications of supplies of the spirit , which we mentioned before . besides the never-failing springs of ordinary covenant grace , he hath also peculiar refreshing showers for times of drought . and this is exceedingly to the advantage of the saints , for their preservation and growth in grace ; and there may very many more of the like nature be added . but now i say notwithstanding all these , and the residue of the like importance , such is the power and efficacy of indwelling-sin , so great its deceitfulness and restlesness , so many its wiles and temptations , it often falls out that many of them for whose growth and improvement all this provision is made , do yet as was shewed , go back and decline , even as to their course of walking with god. sampsons strength fully evidenced it self when he brake seven new wit hs , and seven new cords , wherewith he was bound , as burning tow , and as thred . the noxious humour in the body which is so stubborn , as that no use of the most soveraign remedies can prevail against it , ought to be regarded . such is this indwelling-sin if not watched over : it breaks all the cords made to binde it ; it blunts the instruments appointed to root it up ; it resists all healing medicines though never so soveraign , and is therefore assuredly of exceeding efficacy . besides , believers have innumerable obligations upon them from the love , the command of god , to grow in grace , to press forward towards perfection , as they have abundant means provided for them so to do . their doing so , is a matter of the greatest advantage , profit , sweetness , contentment unto them in the world : it is the burden , the trouble of their souls , that they do not so do , that they are not more holy , more zealous useful , fruitful ; they desire it above life it self ; they know it is their duty to watch against this enemy , to fight against it , to pray against it , and so they do . they more desire his destruction , than the enjoyment of all this world ▪ and all that it can afford . and yet notwithstanding all this such is the subtilty , and fraud , and violence , and fury , and urgency , and importunity of this adversary , that it frequently prevails to bring them into the woful condition mentioned . hence it is with believers sometimes as it is with men in some places at sea ; they have a good and fair gale of wind , it may be all night long ; they ply their tackling , attend diligently their business , and it may be take great contentment to consider how they proceed in their voyage : in the morning , or after a season coming to measure what way they have made , and what progress they have had , they find that they are much backward of what they were , instead of getting one step forward ; falling into a swift tide , or current against them , it hath frustrated all their labours , and rendered the wind in their sails almost useless ; somewhat thereby they have born up against the stream , but have made no progress . so is it with believers : they have a good gale of supplies of the spirit from above , they attend duties diligently , pray constantly , hear attentively , and omit nothing that may carry them in their voyage towards eternity . but after a while , coming seriously to consider by the examination of their hearts and waies , what progress they have made , they find that all their assistance , and duties , have not been able to bear them up against some strong tide or current of indwelling-sin . it hath kept them indeed that they have not been driven and split on rocks and shelves ; it hath preserved ●hem from gross , scandalous sins , but yet they have lost in their spiritual frame , or gone backwards , and are intangled under many woful decayes ; which is a notable evidence of the life of sin , about which we are treating . now because the end of our discovering this power of sin , is , that we may be careful to obviate and prevent it in its operation , and because of all the effects that it produceth there is none more dangerous or pernicious than that we have last insisted on , namely , that it prevails upon many professors unto an habitual declension from their former wayes and attainments , notwithstanding all the sweetness and excellency which their souls have found in them , i shall , as was said , in the next place consider by what waies and means , and through what assistance it usually prevails in this kind , that we may the better be instructed to watch against it . chap. xv. decayes in degrees of grace caused by indwelling sin. the waies of its prevalency to this purpose . the waies and means whereby in-dwelling sin prevaileth on believers unto habitual declensions and decaies , as to degrees of grace and holiness , is that now which comes under consideration , and are many . first , upon the first conversion and calling of sinners unto god and christ , they have usually many fresh springs breaking forth in their souls , and refreshing showers coming upon them , which bear them up to an high rate of faith , love , holiness , fruitfulness and obedience . as upon a land-flood when many lesser streams run into a river , it swells over its bounds , and rouls on with a more than ordinary fulness . now if these springs be not kept open , if they prevail not for the continuance of these showers , they must needs decay and go backwards . we shall name one or two of them . first , they have a fresh , vigorous sence of pardoning mercy . according as this is in the soul , so will its love and delight in god , so will its obedience be . as , i say , is the sence of gospel-pardon , so will be the life of gospel-love . luke . . i say unto thee , saith our saviour of the poor woman , her sins , which were many , are forgiven , for she loved much , but to whom little is forgiven , the same loveth little . her great love was an evidence of great forgiveness ; and her great sence of it . for our saviour is not rendring a reason of her forgiveness , as though it were for her love , but of her love , that it was because of her forgiveness . having in the foregoing parable from verse . and onwards , convinced the pharisees with whom he had to do , that he to whom most was forgiven would love most , as verse . he thence gives an account of the great love of the woman springing from the sence she had of the great forgiveness which she had so freely received . thus sinners at their first conversion are very sensible of great forgiveness : of whom i am chief , lies next their heart . this greatly subdues their hearts and spirits unto all in god , and quickens them unto all obedience ; even that such poor cursed sinners as they were , should so freely be delivered and pardoned . the love of god and of christ in their forgiveness , highly conquers and constrains them to make it their business to live unto god. secondly , the fresh taste they have had of spiritual things , keeps up such a favour and relish of them in their souls , as that worldly contentments whereby men are drawn off from close walking with g●d , are rendred sapless and undesireable unto them . having tasted of the wine of the gospel they desire no other , for they say , this is best . so was it with the apostles upon that option offered them as to a departure from christ , upon the apostasie of many false professors ; will ye go away also ? joh. . . they answer by peter , lord , to whom shall we go , thou hast the words of eternal life ? vers. . they had such a fresh savour and relish of the doctrine of the gospel , and the grace of christ upon their souls , that they can entertain no thoughts of declining from it . as a man that hath been long kept in a dungeon , if brought forth on a sudden into the light of the sun , finds so much pleasure and contentment in it , in the beauties of the old creation , that he thinks he can never be weary of it , nor shall ever be contented on any account to be under darkness again . so is it with souls when first transl●ted into the marvellous light of christ , to behold the beauties of the new creation . they see a new glory in him , that hath quite sullied the desireableness of all earthly diversions . and they see a new guilt and filth in sin , that gives them an utter abhorrency of its old delights and pleasures ; and so of other things . now whilest these and the like springs are kept open in the souls of converted sinners , they constrain them to a vigorous active holiness . they can never do enough for god ; so that oftentimes their zeal , as saints , suffers them not to escape without some blots on their prudence as men , as might be instanced in many of the martyrs of old . this then is the first , at least one way whereby indwelling-sin prepares men for decayes and declensions in grace and obedience : it endeavours to stop or taint these springs . and there are several waies whereby it bringeth this to pass . first , it works by sloth and negligence . it prevails in the soul to a neglect of stirring up continual thoughts of , or about the things that so powerfully influence it unto strict and fruitful obedience . if care be not taken , if diligence and watchfulness be not used , and all means observed that are appointed of god , to keep a quick and living sense of them upon the soul , they will dry up and decay , and consequently that obedience that should spring from them will do so also . isaac digged wells , but the philistins stopt them , and his flocks had no benefit by them . let the heart never so little di●use it self to gracious soul-affecting thoughts of the love of god , the cross of christ , the greatness and excellency of gospel mercy , the beauties of holiness , they will quickly be as as much estranged to a man , as he can be to them . he that shuts his eyes for a season in the sun , when he opens them again can see nothing at all . and so much as a man loseth of faith towards these things , so much will they lose of power towards him . they can do little or nothing upon him , because of his unbelief , which formerly were so exceedingly effectual towards him . so was it with the spouse in the canticles , chap. . . christ calls unto her , ver . . with a marvellous loving and gracious invitation unto communion with himself . she who had formerly been ravished at the first hearing of that joyful sound , being now under the power of sloth and carnal ease , returns a sorry excusing answer to his call , which ended in her own signal loss and sorrow . indwelling-sin , i say , prevailing by spiritual sloth upon the souls of men unto an inadvertency of the motions of gods spirit in their former apprehensions of divine love , and a negligence of stirring up continual thoughts of faith about it , a decay grows insensibly upon the whole soul. thus god oft complains that his people had forgotten him , that is , grew unmindful of his love and grace , which was the beginning of their apostasie . secondly , by unframing the soul , so that it shall have formal , weary , powerless thoughts of those things , which should prevail with it unto diligence in thankful obedience . the apostle cautions us , that in dealing with god , we should use reverence and godly fear , because of his purity , holiness , and majesty , heb. . , . and this is that which the lord himself spake in the destruction of nadab and abihu , i will be sanctified in them that come to me , lev. . . he will be dealt withal ●in an awful , holy , reverent manner . so are we to deal with all the things of god , wherein , or whereby we have communion with him . the soul is to have a great reverence of god in them . when men begin to take them into slight and common thoughts , not using and improving them unto the utmost for the ends whereunto they are appointed , they lose all their beauty , and glory , and power towards them . when we have any thing to do wherein faith and love towards god is to be exercised , we must do it with all our hearts , with all our minds , strength and souls , not slightly and perfunctorily , which god abhors ; he doth not only require that we bear his love and grace in remembrance , but that , as much as in us lyeth , we do it according to the worth and excellency of them . it was the sin of hezekiah , that he rendred not again according to the benefits done to him , chron. . . so whilst we consider gospel truths , the uttermost endeavour of the soul ought to be , that we may be changed into the same image or likeness , cor. . . that is , that they may have their full power and effect upon us . otherwise james tells us what our beholding the glory of the lord in a glass , there mentioned by the apostle , that is , reading or hearing the mind of god in christ revealed in the gospel , comes unto , chap. . vers . , . it is but like unto a man beholding his natural face in a glass , for he beholdeth himself and goeth away , and streight way forgetteth what manner of man he was . it makes no impression upon him , begets no idea nor image of his likeness in his imagination , because he doth it only slightly , and with a transient look . so is it with men that will indeed think of gospel truths , but in a slight manner , without endeavouring with all their hearts , minds , and strength , to have them ingrafted upon their souls , and all the effects of them produced in them . now this is the way of sinners , in their first engagements unto god. they never think of pardoning mercy , but they labour to affect their whole souls with it , and do stir up themselves unto suitable affections and returns of constant obedience . they think not of the excellency of christ , and spiritual things , now newly discovered unto them in a saving light , but they press with all their might after a farther , a fuller enjoyment of them . this keeps them humble and holy , this makes them thankful and fruitful . but now if the utmost diligence and carefulness be not used to improve and grow in this wisdom , to keep up this frame , indwelling-sin working by the vanity of the minds of men ; will insensibly bring them to content themselves with slight and rare thoughts of these things , without a diligent sedulous endeavour to give them their due improvement upon the soul. as men decay herein , so they will assuredly decay and decline in the power of holiness , and close walking with god. the springs being stopt or tainted , the streams will not run so swiftly , at least not so sweetly as formerly . some by this means under an uninterrupted profession , insensibly wither almost into nothing . they talk of religion and spiritual things as much as ever they did in their lives , and perform duties with as much constancy as ever they did , but yet have poor lean starvling souls , as to any real and effectual communion with god. by the power and subtilty of indwelling-sin they have grown formal , and learned to deal about spiritual things in an overly manner , whereby they have lost all their life , vigour , favour , and efficacy towards them . be alwaies serious in spiritual things , if ever you intend to be bettered by them . thirdly , indwelling-sin oftentimes prevailes to the stopping of these springs of gospel obedience , by false and foolish opinions , corrupting the simplicity of the gospel . false opinions are the works of the flesh . from the vanity and darkness of the minds of men , with a mixture more or less of corrupt affections , do they mostly proceed . the apostle was jealous over his corinthians in this matter , he was afraid lest their minds should by any means be corrupted from the simplicity that is in christ , cor. . , . which he knew would be attended by a decay and declension in faith , love , and obedience . and thus matters in this case often fall out . we have seen some , who after they have received a sweet taste of the love of god in christ , of the excellency of pardoning mercy , and have walked humbly with god for many years , in the faith and apprehension of the truth , have by the corruption of their minds from the simplicity that is in christ by false and foolish opinions , despised all their own experiences , and rejected all the efficacy of truth , as to the fartherance of their obedience . hence john cautions the elect lady and her children to take heed they were not seduced , lest they should lose the things that they had wrought , epist. v. . lest they should themselves cast away all their former obedience as lost , and a thing of no value . we have innumerable instances hereof in the daies wherein we live . how many are there , who not many years since put an unspeakable value on the pardon of sin in the blood of christ , who delighted in gospel discoveries of spiritual things , and walked in obedience unto god on the account of them , who being beguiled and turned aside from the truth as it is in jesus , do despise these springs of their own former obedience ? and as this is done grosly and openly in some , so there are more secret and more plausible insinuations of corrupt opinions , tainting the springs and fountains of gospel obedience , and through the vanity of mens minds , which is a principal part of indwelling-sin , getting ground upon them . such are all those that tend to the extenuation of special grace in its freedom , and efficacy , and the advancement of the wills or the endeavours of men in their spiritual power and ability : they are all works of the flesh , and howsoever some may pretend an usefulness in them to the promotion of holiness , they will be found to taint the springs of true evangelical obedience , insensibly to turn the heart from god , and to bring the whole soul into a spiritual decay . and this is one way whereby indwelling-sin produceth this pernicious effect , of drawing men off from the power , purity , and fruitfulness attending their first conversion , and engagements unto god , bringing them into habitual declension , at least as unto degrees of their holiness and grace . there is not any thing we ought to be more watchful against , if we intend effectually to deal with this powerful and subtile enemy . it is no small part of the wisdom of faith , to observe whether gospel truths continue to have the same savour unto , and efficacy upon the soul , as formerly they have had ; and whether an indeavour be maintained to improve them continually as at the first . a commandment that is alwaies practised , is alwaies new , as john speaks of that of love. and he that really improves gospel truths , though he hears them a thousand times , they will be alwaies new and fresh unto him , because they put him on newness of practice . when to another that grows common under them , they are burthensome and common unto him ; and he even loaths the manna that he is so accustomed unto . secondly , indwelling-sin doth this , by taking men off from their watch against the returns of satan . when our lord christ comes first to take possession of any soul for himself , he binds that strong man and spoils his goods ; he deprives them of all his power , dominion and interest . satan being thus dispossest and frustrated in his hopes and expectations , leaves the soul , as finding it newly mortified to his baits . so he left our saviour upon his first fruitless attempts . but it is said , he left him only for a season , luk. . . he intended to return again , as he should see his advantage . so is it with believers also . being cast out from his interest in them , he leaves them for a season , at least comparatively he doth so . freed from his assaults and perplexing temptations , they proceed vigorously in the course of their obedience , and so flourish in the waies of god. but this holds not ; satan returns again , and if the soul stands not continually upon his guard against him , he will quickly get such advantages , as shall put a notable interruption upon his fruitfulness and obedience . hence some , after they have spent some time , it may be some years in cheerful exemplary walking with god , have upon satans return , consumed all their latter daies in wrestling with perplexing temptations , wherewith he hath intangled them . others have plainly fallen under the power of his assaults . it is like a man , who having for a while lived usefully amongst his neighbours , done good , and communicated according to his ability , distributing to the poor , and helping all round about him , at length falling into the hands of vexatious , wrangling oppressive men , he is forced to spend his whole time and revenue in defending himself against them at law , and so becomes useless in the place where he lives . so is it with many a believer ; after he hath walked in a fruitful course of obedience to the glory of god , and edification of the church of christ , being afresh set upon by the ret●rn of satan in one way or other , he hath enough to do all the remainder of his life to keep himself a●ive ; in the mean time a to many graces , wofully decaying and going backward . now this also , though satan hath an hand in it , is from indwelling-sin : i mean , the success is so which satan doth obtain in his undertaking . this encourageth him , maketh way for his return , and gives entrance to his temptations . you know how it is with them , out of whom he is cast only by gospel conviction ; after he hath wandred and waited awhile , he saith , he will return to his house from whence he was ejected . and what is the issue ? carnal lusts have prevailed over the mans convictions , and made his soul fit to entertain returning devils . it is so as to the measure of prevalency , that satan obtains against believers , upon advantages administred unto him , by sins disposing the soul unto an obnoxiousness to his temptations . now the way and means whereby indwelling-sin doth give advantage to satan for his return , are all those which dispose them towards a declension which shall afterwards be mentioned . satan is a diligent , watchful , and crafty adversary , he will neglect no opportunity , no advantage that is offered unto him . wherein then soever our spiritual strength is impaired by sin , or which way soever our lusts press , satan falls in with that weakness , and presseth towards that ruine . so that all the actings of the law of sin are subservient to this end of satan . i shall therefore only at present mention one or two , that seem princicipally to invite satan to attempt a return . first , it intangleth the soul in the things of the world , all which are so many purveyors for satan . when pharaoh had let the people go , he heard after a while that they were intangled in the wilderness and supposeth that he shall therefore now overtake them and destroy them . this stirs him up to pursue after them . satan finding those whom he hath been cast out from , intangled in the things of the world , by which he is sure to find an easie access unto them , is encouraged to attempt upon them afresh ; as the spider to come down upon the strongest flie that is entangled in his web . for he comes by his temptations only to impel them unto that whereunto by their own lusts they are enclined , by adding poison to their lusts , and painting to the objects of them . and oftentimes by this advantage he gets so in upon the souls of men , that they are never well free of him more whilst they live . and as mens diversions increase from the world , so do their entanglements from satan . when they have more to do in the world than they can well manage , they shall have more to do from satan than they can well withstand . when men are made spiritually faint , by dealing in and with the world , satan sets on them a● amalek did on the faint and weak of the people that came out of egypt . secondly , it produceth this effect by making the soul negligent , and taking it off from its watch . we have before shew'd at large that it is one main part of the effectual deceitfulness of indwelling sin , to make the soul inadvertent , to turn it off from the diligent watchful attendance unto its duty , which is required . now there is not any thing in reference whereunto diligence and watchfulness is more strictly enjoyned ; than the returning assau●ts of satan , pet. . . be sober , be vigilant ; and why so ? because of your adversary the devil . unless you are exceeding watchful , at one time or other he will surprize you . and all the injunctions of our blessed saviour , to watch , are still with reference unto him , and his temptations . now when the soul is made careless and inadvertent , forgetting what an enemy it hath to deal withal , or is lifted up with the successes it hath newly obtained against him , then in satans time to attempt a re-entrance of his old habitation ; which if he cannot obtain , yet he makes their lives uncomfortable to themselves , and unfruitful to others , in weakening their root , and withering their fruit through his poisoning temptations . he comes down upon our duties of obedience , as the fowls upon abrahams sacrifice , that if we watch not , as he did , to drive them away , [ for by resistance he is overcome and put to flight ] he will devour them . thirdly , indwelling-sin takes advantage to put forth its efficacy and deceit , to with-draw men from their primitive zeal and holiness , from their first faith , love , and works by the evil examples of professors amongst whom they live . when men first engage into the ways of god , they have a reverent esteem of those whom they believe to have been made partakers of that mercy before themselves ; these they love and honour , as it is their duty . but after a while they find many of them walking in many things unevenly , crookedly , & not unlike the men of the world . here sin is not wanting to its advantage . insensibly it prevails with men to a compliance with them . this way , this course of walking , doth well enough with others , why may it not do so with us also ? such is the inward thought of many , that works effectually in them . and so through the craft of sin , the generation of professors corrupt one another . as a stream arising from a clear spring or fountain , whilst it runs in its own peculiar channel , and keeps its water unmixed , preserves its purity and cleanness , but when it falls in its course with other streams that are turbid and foul , though running the same way with it , it becomes muddy and discoloured also . so is it in this case . believers come forth from the spring of the new birth with some purity and cleanness , this for a while they keep in the course of their private walking with god ; but now when they come sometimes to fall into society with others , whose profession flows & runs the same way with theirs , even towards heaven , but yet are mudded and sullied with sin and the world , they are often corrupted with them , and by them , and so decline from their first purity , faith , and holiness . now lest this may have been the case of any who shall read this discourse , i shall add some few cautions that are necessary to preserve men from this infection . first , in the body of professors there is a great number of hypocrites . though we cannot say of this or that man , that he is so , yet that some there are , is most certain . our saviour hath told us that it will be so to the end of the world . all that have oyl in their lamps , have it not in their vessels . let men take heed how they give themselves up unto a conformity to the professors they meet withal , lest instead of saints and the best of men , they sometimes propose for their example hypocrites , which are the worst , and when they think they are like unto them who bare the image of god , they conform themselves to those , who bare the image of satan . secondly , you know not what may be the present temptations of those whose ways you observe . it may be they are under some peculiar desertion from god , and so are withering for a season , untill he send them some refreshing powers from above . it may be they are intangled with some special corruptions , which is their burthen , tat you know not of ; and for any voluntarily to fall into such a frame , as others are cast into by the power of their temptations , or to think that will suffice in them , which they see to suffice in others whose distempers they know not , is folly and presumption . he that knows such or such a person to be a living man , and of an healthy constitution , if he see him go crawling up and down about his affairs , feeble and weak , sometimes falling , sometimes standing , and making small progress in any thing , will he think it sufficient for himself to do so also ? will he not inquire whether the person he sees , have not lately fallen into some distemper or sickness , that hath weakened him , and brought him into that condition ? assuredly he will so do . take heed , christians , many of the professors with whom ye do converse are sick , and wounded ; the wounds of some of them do stink , and are corrupt because of their folly . if you have any spiritual health , do not think their weak and uneven walking will be accepted at your hands ; much less ●●ink it will be well for you to become sick and to be wounded also . thirdly , remember that of many of the best christians , the worst only is known and seen . many who keep up precious communion with god , do yet oftentimes by their natural temper● of freedom or passion , not carry so glorious appearances as others , who perhaps come short of them in grace and the power of godliness . in respect of their outward conversation it may seem they are scarcely saved , when in respect of their faith and love they may be eminent . they may , as the kings daughter , be all glorious within , though their cloaths be not alwayes of wrought gold. take heed then that you be not infected with their worst , when ye are not able it may be to imitate them in their best ; but to return . fourthly , sin doth this work by cherishing some secret particular lust in the heart . this the soul contends against faintly , it contends against it upon the account of sincerity , it cannot but do so ; but it doth not make through-work vigorously to mortifie it by the strength and power of grace . now where it is thus with the soul , an habitual dec●ension as to holiness will assuredly ensue . david shews us how in his first days he kept his heart close unto god , psal . . i was upright before him , 〈◊〉 i kept my self from mine iniquity . his great care was lest any one lust should prevail in him , or upon him , that might be called his iniquity in s● peculiar manner . the same course steer'd paul also ● cor. . ▪ he was in danger to be lifted up by his spiritua●●evelations and enjoyments . this makes him keep his body in subjection , that no carnal reasonings or vain imagination might take place in him . but where indwelling sin hath provoked , irritated , and given strength unto a special lust , it proves assuredly a principal means of a general declension . for as an infirmity and weakness in any one vital part , will make the whole body consumptive , so will the weakness in any one grace , which a perplexing lust brings with it , make the soul. it every way weakens spiritual strength . it weakens confidence in god in faith and prayer . the knees will be feeble , and the hands will hang down in dealing with god , where a galling and unmortified lust lies in the heart . it will take such hold upon the soul , that it shall not be able to look up , psal. . . it darkens the mind by innumerable foolish imaginations , which it stirs up to make provision for its self . it galls the conscience with those spots and stains , which in and by its actings it brings upon the soul. it contends in the will for rule and dominion : an active stirring corruption would have the commanding power in the soul , and it is ever and anon ready to take the throne . it disturbs the thoughts , and sometimes will even frighten the soul from dealing with it by meditation , lest corrupt affections being entangled by it , grace loses ground instead of prevailing . it breaks out oftentimes into scandalous sins , as it did in david and hezekiah , and loads the sinner with sorrow and discouragemen . by these and the like means it becomes to the soul like a moth in a garment , to eat up and devour the strongest threeds of it , so that though the whole hang loose together , it is easily torn in pieces . though the soul with whom it is thus , do for a season keep up a fair profession , yet his strength is secretly devoured ; and every temptation tears and rents his conscience at pleasure . it becomes with such men as it is with some who have for a many years been of a sound strong athletick constitution . some secret hectical distemper seizeth on them : for a season they take no notice of it ; or if they do , they think they shall do well enough with it , and easily shake it off when they have a little leasure to attend unto it : but for the present they think as sampson with his locks cut , they will do as at other times . sometimes it may be they complain that they are not well , they know not what aileth them , and it may be rise violently in an opposition to their distemper ; but after a while strugling in vain , the vigour of their spirits and strength failing them , they are forced to yield to the power of a consumption . and now all they can do is little enough to keep them alive . it is so with men brought into spiritual decays by any secret perplexing corruption . it may be they have had a vigorous principle of obedience and holiness : indwelling sin watching its opportunities , by some temptation or other , hath kindled and inflamed some particular lust in them . for a while it may be they take little notice of it . somtimes they complain , but think they will do as in former times , untill being insensibly weakned in their spiritual strength , they hav● work enough to do in keeping alive what remains and is ready to dye , hos. . . i shall not add any thing here as to the prevention and obviating this advantage of indwelling-sin , having elsewhere treated of it peculiarly and apart . fifthly , it works by negligence of private conmunion with god in prayer and meditation . i have shewed before how indwelling sin puts forth its deceitfulness in diverting the soul from watchfulness in and unto these duties . here if it prevails , it will not fail to induce an habitual declension in the whole course of obedience . all neglect of private duties is principled by a weariness of god as he complaineth , isa. . . thou hast not called upon me , thou hast been weary of me. neglect of invocation proceeds from weariness . and where there is weariness , there will be withdrawing from that whereof we are weary . now god alone being the fountain and spring of spiritual life , if there be a weariness of him , and withdrawing from him , it is impossible but that there will a decay in the life ensue . indeed what men are in these● duties , i mean as to faith and love in them , that they are and no more . here lies the root of their obedience , and if this fail all fruit will quickly fail . you may sometimes see a tree flourishing with leaves and fruit goodly and pleasant . after a while the leaves begin to decay , the fruit to wither , the whole to droop . search , and you shall find the root , whereby it should draw in moisture and fatness from the earth to supply the body and branches with sap and juice for growth and fruit , hath received a wound , is some way perished , and doth not perform its duty , so that though the branches are flourishing a while with what they had received their sustenance being intercepted they must decay . so it is here . these duties of private communion with god , are the means of receiving supplies of spiritual strength from him ; of sap & fatness from christ the vine and olive . whilest they do so , the conversation and course of obedience flourisheth and is fruitful , all outward duties are chearfully and regularly performed . but if there be a wound , a defect , a failing in that which should first take in the spiritual radical moisture , that should be communicated unto the whole , the rest may for a season maintain their station and appearance , but after a while profession will wither , fruits will decay , and the whole be ready to die . hence our saviour lets us know , matth. . . what a man is in secret , in these private duties , that he is in the eyes of god , and no more . and one reason amongst others is , because they have a more vigorous acting of unmixed grace than any other duties whatever . in all or most particular duties , besides the influence that they may have from carnal respects , which are many , and the wayes of their insinuation subtile , and imperceptible , there is an allay of gifts , which sometime even devours the pure gold of grace which should be the chief and principal in them . in these , there is immediate entercourse between god , and that which is of himself in the soul. if once sin by its deceits and treacheries , prevail to take off the soul from diligent attendance unto communion with god , and constancy in these duties , it will not fail to effect a declining in the whole of a mans obedience . it hath made its entrance , and will assuredly make good its progress . sixthly , growing in notions of truth without answerable practice , is another thing that indwelling-sin makes use to bring the souls of believers under a decay . the apostle tells us , that knowledge puffeth up , cor. . . if it be alone , not improved in practice , it swells men beyond a due proportion . like a man that hath a dropsie , we are not to expect that he hath strength to his bigness . like trees that are continually running up an head , which keeps them from bearing fruit . when once men have attained to this , that they can entertain and receive evangelical truths in a new and more glorious light , or more clear discovery than formerly , or new manifestations of truth which they knew not before , and please themselves in so doing , without diligent endeavors to have the power of those truths and notions upon their hearts and their souls made conformable unto them , they generally learn so to dispose of all truths formerly known , which were sometimes inlaid in their hearts with more efficacy and power . this hath proved , if not the ruine , yet the great impairing of many in these days of light wherein we live . by this means from humble close walking , many have withered into an empty , barren , talking profession . all things almost have in a short season become alike unto them : have they been true or false , so they might be debating of them , and disputing about them , all is well . this is food for sin , it hatcheth , increaseth it , and is increased by it . a notable way it is for the vanity that is in the mind , to exert it self without a rebuke from conscience . whilst men are talking , and writing , and studying about religion , and hearing preaching , it may be , with great delight , as those in ezekiel chap. . . conscience . unless throughly awake and circumspect , and furnished with spiritual wisdom and care , will be very well pacified , and enter no rebukes or pleas against the way that the soul is in . but yet all this may be nothing but the acting of that natural vanity which lies in the mind , and is a principal part of the sin we treat of . and generally this is so , when men content themselves , as was said , with the notions of truth , without labouring after an experience of the power of them in their hearts , and the bringing forth the fruit of them in their lives , on which a decay must needs ensue . seventhly , growth in carnal wisdom is another help to sin in producing this sad effect . thy wisdom and thy knowledge , saith the prophet , hath perverted thee , isa. . . so much as carnal wisdom increaseth , so much faith decays . the proper work of it is to teach a man to trust to and in himself , of faith to trust wholly in another . so it labours to destroy the whole work of faith , by causing the soul to return into a deceiving fulness of his own . we have woful examples of the prevalency of this principle of declension in the days werein we live . how many a poor , humble , broken hearted creature , who followed after god in simplicity and integrity of spirit , have we seen , through the observation of the ways and walkings of others , and closing with the temptations to craft and subtilty , which opportunities in the world have administred unto them , come to be dipt in a worldly carnal frame , and utterly to wither in their profession . many are so sullied hereby , that they are not to be known to be the men they were . eightly , some great sin lying long in the heart and conscience unrepented of , or not repented of as it ought , and as the matter requires , furthers indwelling-sin in this work . the great turn of the life of david , whence his first ways carried the reputation , was in the harbouring his great sin in his conscience without suitable repentance . it was otherwise we know with peter , and he had another issue . a great sin will certainly give a great turn to the life of a professor . if it be well cured in the blood of christ , with that humiliation which the gospel requires , it often proves a means of more watchfulness , fruitfulness , humility , and contentation , than ever the soul before obtained . if it be neglected , it certainly hardens the heart , weakens spiritual strength , enfeebles the soul , discouraging it unto all communion with god , and is a notable principle of a general decay . so david complains , ps. . . my wounds stink and are corrupt because of my foolishness . his present distemper was not so much from his sin , as his folly , not so much from the wounds he had received , as from his neglect to make a timely application for their cure . it is like a broken bone , which being well set , leaves the place stronger than before ; if otherwise , makes the man a cripple all his days . these things we do but briefly name , and sundry other advantages of the like nature that sin makes use of to produce this effect , might also be instanced in ; but these may suffice unto our present purpose . what ever it useth , it self is still the principle ; and this is no small demonstration of its efficacy and power . chap. xvi . the strength of indwelling-sin , manifested from its power and effects in persons unregenerate . it is of the power and efficacy of indwelling-sin , as it remains in several degrees in believers that we are treating . now i have else-where shewed , that the nature and all the natural properties of it do still remain in them . though therefore we cannot prove directly what is the strength of sin in them , from what its power is in those , in whom it is only checked and not at all weakned ; yet may we from an observation thereof caution believers of the real power of that mortal enemy with whom they have to do . if the plague do violently rage in one city , destroying multitudes , and there be in another an infection of the same kind , which yet arises not unto that height and fury there , by reason of the correction that it meets withal from a better air , and remedies used ; yet a man may demonstrate unto the inhabitants the force and danger of that infection got in among them , by the effects that it hath and doth produce among others , who have not the benefit of the preventives and preservatives which they enjoy ; which will both teach them to value the means of their preservation , and be the more watchful against the power of the infection that is among them . it is so in this case . believers may be taught what is the power and efficacy of that plague of sin , which is in and among them , by the effects the same plague produceth in and among others , who have not those corrections of its poyson , and those preservatives from death which the lord jesus hath furnished them withal . having then fixed on the demonstration of the power of sin , from the effects it doth produce , and having given a double instance hereof in believers themselves , i shall now farther evidence the same truth , or pursue the same evidence of it , by shewing somewhat of the power that it acteth in them who are unregenerate , and so have not the remedies against it which believers are furnished withal . i shall not handle the whole power of sin in unregenerate persons , which is a very large field , and not the business i have in hand ; but only by some few instances of its effects in them , intimate , as i said , unto believers , what they have to deal withal . first then , it appears in the violence it offers to the nature of man , compelling them unto sins , fully contrary to all the principles of the reasonable nature wherewith they are endued from god. every creature of god hath in its creation , a law of operation implanted in it , which is the rule of all that proceedeth from it , of all that it doth of its own accord . so the fire ascends upwards , bodies that are weighty and heavy descend ; the water flows , each according to the principles of their nature , which give them the law of their operation . that which hinders them in their operation is force and violence , as that which hinders a stone from descending , or the fire from going upwards . that which forceth them to move contrary to the law of their nature , as a stone to go upwards , or the fire to descend , is in its kind the greatest violence , of which the degrees are endless . now that which should take a great milstone , and fling it upwards into the air , all would acknowledge to be a matter of wonderful force , power , and efficacy . man also hath his law of operation and working concreated with him . and this may be considered two ways ; either , first , as it is common to him with other creatures ; or as peculiar , with reference unto that special end for which he was made . some things are , i say , in this law of nature common to man with other creatures ; as to nourish their young , to live quietly with them of the same kind and race with them ; to seek and follow after that which is good for them in that state and condition wherein they are created . these are things which all bruit living creatures have in the law of their nature , as man also hath . but now besides these things , man being creaated in an especial manner to give glory to god by rational and moral obedience , and so to obtain a reward in the enjoyment of him ; there are many things in the law of his creation that are peculiar to him ; as to love god above all , to seek the enjoyment of him as his chiefest good and last end , to enquire after his mind and will , and to yield obedience , and the like . all which are part of the law of his nature . now these things are not distinguished so , as though a man might perform the actions of the law of his nature which are common to him with other creatures , meerly from the principles of his nature as they do ; but the law of his dependance upon god , and doing all things in obedience unto him , passeth on them all also . he can never be considered as a meer creature , but as a creature made for the glory of god , by rational moral obedience ; rational , because by him chosen , and performed with reason ; and moral , because regulated by a law whereunto reason doth attend . for instance ; it is common to man with other creatures , to take care for the nourishing of his children , of the young helpless ones that receive their being by him . there is implanted in him , in the principles of his nature concreated with them , a love and care for them ; so is it with other living creatures . now let other creatures answer this instinct & inclination , and be not hardned against them like the foolish ostrich , unto whom god hath not imparted this natural wisdom , job . , . they fully answer the law of their creation . with man it is not so ; it is not enough for him to answer the instinct and secret impulse and inclination of his nature and kind , as in the nourishing of his children ; but he must do it also in subjection to god , and obey him therein , and doing it unto his glory ; the law of moral obedience passing over all his whole being & all his operations ; but in these things lie , as it were , the whole of a man , namely in the things which are implanted in his nature as a creature , common to him with all other living creatures , seconded by the command or will of god , as he is a creature capable of yielding moral obedience , and doing all things for his glory . that then , which shall drive and compel a man to transgress this law of his nature , which is not only as to throw milstones upward , to drive beasts from taking care of their young , to take from cattle of the same kind the hearding of themselves in quietness , but moreover , to cast off what lies in him his fundamental dependance on god , as a creature made to yield him obedience , must needs be esteemed of great force and efficacy . now this is frequently done by indwelling-sin , in persons unregenerate . let us take some few instances . first , there is nothing that is more deeply inlaid in the principles of the natures of all living creatures , and so of man himself , than a love unto , and a care for the preservation and nourishing of their young : many bruit creatures will die for them , some feed them with their own flesh and blood ; all deprive themselves of that food which nature directs them to as their best , to impart it to them ; and acting in their behalf to the utmost of their power . now such is the efficacy , power , and force of indwelling-sin in man , an infection that the nature of other creatures knows nothing of , that in many it prevails to stop this fountain , to beat back the stream of natural affections , to root up the principles of the law of nature , and to drive them unto a neglect , a destruction of the fruit of their own loins . paul tells us of the old gentiles , they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . without natural affection ; that which he aims at is that barbarous custom among the romans , who oft-times to spare the trouble in the education of their children , and to be at liberty to satisfie their lusts , destroyed their own children from the womb . so far did the strength of sin prevail to obliterate the law of nature , and to repel the force and power of it . examples of this nature are common in all nations ; amongst our selves , of women murdering their own children , through the deceitful reasoning of sin . and herein sin turns the strong current of nature , darkens all the light of god in the soul , controuls all natural principles , influenced w●th the power of the command & will of god. but yet this evil hath , through the efficacy of sin , received a fearful aggravation . men have not only slain , but cruelly sacrificed their children to satisfie their lusts . the apostle reckons idolatry , & so consequently all superstition , among the works of the flesh , gal. . . that is , the fruit & product of indwelling sin . now from hence it is that men have offered that horrid and unspeakable violence to the law of nature mentioned . so the psalmist tells us , psal. . , . the same is again mentioned , psal. . . and in sundry other places . the whole manner of that abomination i have elsewhere declared . for the present it may suffice to intimate , that they took their children and burnt them to ashes in a soft fire ; the wicked priests that assisted in the sacrifice affording them this relief , that they made a noise and clamour , that the vile wretches might not hear the woful moans and cries of the poor dying tormented infants . i suppose in this case we need no farther evidence . naturalists can give no rational account , they can only admire the secret force of that little fish , which , they say , will stop a ship in full sail in the midst of the sea. and we must acknowledge , that it is beyond our power to give an account of that secret force , and unsearchable deceit that is in this inbred traitor , sin ; that cannot only stop the course of nature , when all the sails of it that carry it forward are so filled , as they are in that of affections to children ; but also drive it backward with such a violence & force , as to cause men so to deal with their own children , as a good man would not be hired with any reward to deal with his dog . and it may not be to the disadvantage of the best , to know and consider , that they carry that about them , in them , which in others hath produced these effects . the like may be spoken of all other sins against the prime dictates of the law of nature , that mankind is or hath been stained and defamed withal . murder of parents and children , of wives and husbands , sodomy , incest , and the like enormities ; in all which , sin prevails in men against the whole law of their being and dependance upon god. what should i reckon up the murders of cain and abel , the treason of judas , with their aggravations ; or remind the filth and villany of nero , in whom sin seemed to design an instance of what it could debase the nature of man unto : in a word , all the studied , premeditated perjuries ; all the designed , bloody revenges ; all the filth and uncleanness ; all the enmity to god and his ways that is in the world , is fruit growing from this root alone . secondly , it evidences its efficacy in keeping men off from believing under the dispensation of the gospel . this evidence must be a little further cleared . first , under the dispensation of the gospel , there are but few that do believe . so the preachers of it complain , isa. . . who hath believed our report ? which the apostle interprets of the paucity of believers , joh. . . our saviour christ himself tells us , that many are called , the word is preached unto many , but few are chosen . and so the church complains of its number , mic. . . few there be who enter the narrow gate , daily experience confirms this woful observation . how many villages , parishes , yea , towns may we go unto , where the gospel , it may be , hath been preached many years , and perhaps scarce meet a true believer in them , & one who shews forth the death of christ in his conversation . in the best places , and most eminent for profession , are not such persons like the berries after the shaking of an olive-tree , two or three in the top of the upmost boughs , and or in the highest branches ? secondly , there is proposed to men in the preaching of the gospel , as motives unto believing every thing in conjunction , that severally prevail with men to do what ever else they do in their lives . what ever any one doth with consideration , he doth it either because its reasonable & good for him so to do , or profitable & advantagious , or pleasant , or lastly , necessary for the avoidance of evil ; whatever , i say , men do with consideration , whether it be good or evil , whether it be in the works of this life , or in things that lead to another ; they do it from one or other of the reasons or motives mentioned . and , god knows , oft-times they are very poor and mean in their kind , that men are prevailed upon by . how often will men for a very little pleasure , a very little profit , be induced to do that which shall imbitter their lives , and damn their souls . and what industry will they use to avoid that which they apprehend evil or grievous to them . and any one of these is enough to oil the wheels of mens utmost endeavours , and set men at work to the purpose . but now all these things centre in the proposal of the gospel , and the command of believing ; and every one of them in a kind , that the whole world can propose nothing like unto it . it is the most reasonable thing that can be proposed to the understanding of a man ; that he who thr●ough his own default hath lost that way of bringiug glory of god , and saving his own soul , ( for which ends he was made ) that he was first placed in , should accept of , and embrace , that other , blessed , easie , safe , excellent way , for the attaining the ends mentioned , which god in infinite grace , love , mercy , wisdom , and righteousness hath found out , and doth propose unto him . and , secondly , it is the profitablest thing that a man can possibly be invited unto ; if there be any profit , or benefit , any advantage in the forgiveness of sins , in the love and favour of god , in a blessed immortality , in eternal glory . and , thirdly , it is most pleasant also ; surely it is a pleasant thing to be brought out of darkness into light , out of a dungeon unto a throne , from captivity and slavery to satan and cursed lusts , to the glorious liberty of the children of god , with a thousand heavenly sweetnesses not now to be mentioned . and , fourthly , it is surely necessary , and that not only from the command of god , who hath the supreme authority over us , but also indispensibly so for the avoidance of eternal ruine of body and soul , mat. . . it is constantly proposed under these terms , believe , or you perish under the weight of the wrath of the great god , and that for evermore . but now notwithstanding that all these considerations are preached unto men , and pressed upon them in the name of the great god from day to day , from one year to another ; yet , as was before observed , very few there are who set their hearts unto them , so as to embrace that which they lead unto . tell men ten thousand times , that this is wisdom , yea , riches , that all their profit lies in it , that they will assuredly and eternally perish , & that it may be within a few hours , if they receive not the gospel , assure them that it is their only interest and concernment , let them know that god himself speaks all this unto them ; yet all is one , they regard it not , set not their hearts unto it , but , as it were , plainly say , we will have nothing to do with these things ; they will rather perish in their lusts than accept of mercy . thirdly , it is indwelling-sin that both disenableth men unto , and hinders them from believing , & that alone . blindness of mind , stubbornness of the will , sensuality of the affections , all concur to keep poor perishing souls at a distance from christ. men are made blind by sin , and cannot see his excellencies , obstinate and will not lay hold of his righteousness senseless and take no notice of their own eternal concernments . now certainly that which can prevail with men wise and sober , and prudent in other things , to neglect and despise the love of god , the blood of christ , the eternal welfare of their own souls , upon weak and worthless pretences , must be acknowledged to have an astonishable force and efficacy accompanying it . whose heart , who hath once heard of the ways of god , can but bleed to see poor souls eternally perishing under a thousand gracious invitations , to accept of mercy and pardon in the blood of christ ? and can we but be astonished at the power of that principle from whence it is , that they run headlong to their own destruction ? and yet all this befals them from the power and deceit of sin that dwelleth in them . . it is evident in their total apostasies . many men not really converted , are much wrought upon by the word . the apostle tells us , that they do clean escape them that live in error , as pet. . . they separate themselves from idolatry and false worship , owning and professing the truth ; and they also escape the pollution of the world , ver . . that is , the corruption that is in the world , through lust , as he expresseth it , chap. . verse . those filthy corrupt and unclean ways , which the men of the world , in the pursuit of their lusts , do walk and live in ; these they escape from , in the amendment of their lives , and ordering of their conversation according to the convictions which they have from the word . for so he tells us , that all this is brought about , through the knowledge of the lord and saviour jesus christ ; that is , by the preaching of the gospel ; they are so far wrought upon , as to forsake all ways of false worship , to profess the truth , to reform their lives , and to walk answerable to the convictions that are upon them . by this means do they gain the reputation of professors , they have a name to live , rev. . . and are made partakers of some , or all of those priviledges of the gospel , that are numbred by the apostle , heb. . , . it is not my present business to shew how far , or wherein a man may be effectually wrought upon by the word , and yet not be really wrought over to close with christ ; or what may be the utmost bounds and limits of a common work of grace upon unregenerate men ; it is on all hands confessed , that it may be carryed on so far , that it is very difficult to discern between its effects and productions , and those of that grace which is special and saving . but now , notwithstanding all this , we see many of these daily fall off from god , utterly and wickedly some into debaucherie and uncleanness , some to worldliness and covetousness , some to be persecutors of the saints , all to the perdition of their own souls . how this comes about , the apostle declares in that place mentioned ; they are , saith he , entangled again ; to entice and entangle as i have shewed before from james . , . is the proper work of indwelling sin ; it is that alone which entangles the soul ; as the apostle speaks v. . they are allured from their whole profession , into cursed apostasie through the lusts of the flesh . it prevails upon them through its deceit and power to an utter relinquishment of their profession ; and their whole engagement unto god : and this several ways evinces the greatness of its strength and efficacy : . in that it giveth stop or control unto that exceeding greatness of power which is put forth in the word , in their conviction and reformation . we see it by experience , that men are not easily wrought upon by the word ; the most of men can live under the dispensation of it all the dayes of their lives , and continue as sensless and stupid as the seats they sit upon , or the flint in the rock of stone . mighty difficulties , and prejudices must be conquered , great stroaks must be given to the conscience before this can be brought about . it is as the stopping of a river in his course , and turning his streams another way ; the hindering of a stone in his falling downwards , or the turning away of the wild ass , when furiously set to pursue his way , as the prophet speaks , jer. . . to turn men from their corrupt ways , sins and pleasures , to make them pray , fast , hear , and do many things contrary to the principle of flesh , which is secretly predominant in them , willingly and gladly ; to cause them to profess christ and the gospel , it may be under some tryals and reproaches , to give them light to see into sundry mysteries , and gifts for the discharge of sundry duties ; to make dead , blind , sensless men , to walk , and talk , and do all the outward offices and duties of living and healthy men ; with the like attendencies of conviction and reformation , are the effects and products of mighty power and strength . indeed the power that the holy ghost puts forth by the word , in the staggering and conviction of sinners , in the wakning of their consciences , the enlightening of their minds , the changing of their affections , the awing of their hearts , the reforming of their lives , and compelling them to duties , is unexpressible . but now , unto all these is there check and control given by indwelling sin. it prevails against this whole work of the spirit by the word , with all the advantages of providential dispensations , in afflictions and mercies , wherewith it is attended . when sin is once enraged , all these things become but like the wit hs & cords wherewith sampson was bound before his head was shaven : cry but to it , the philistines are upon thee , here is a subtle , a suitable temptation , now shew thy strength and efficacy , all these things become like towe that have smelt the fire . conscience is stifled , reputation in the church of god despised , light supplanted , the impressions of the word cast off , convictions digested , heaven and hell are despised ; sin makes its way through all , and utterly turns the soul from the good and right ways of god. sometimes it doth this subtilly by imperceptible degrees , taking off all force of former impressions from the spirit , by the word , sullying conscience by degrees , hardning the heart , and making sensual the affections by various workings , that the poor backslider in heart scarce knows what he is doing , until he be come to the very bottom of all impiety , profaneness , and enmity against god. sometimes falling in conjunction with some vigorous temptation , it suddenly , and at once plunges the soul into a course of alienation from god , and the profession of his ways . . it takes them off from those hopes of heaven , which upon their convictions , obedience , and temporary faith or believing , they had attained . there is a general hope of heaven , or at least of the escaping of hell , of an untroublesome immortality in the most sottish and stupid souls in the world , who either by tradition or instruction from the word , are perswaded that there is another state of things to come after this life ; but it is in unconvinced , unenlightened persons , a dull , senseless , unaffecting thing , that hath no other hold upon them , nor power in them , but only to keep them free from the trouble and perplexity of contrary thoughts and apprehensions . the matter is otherwise with them who by the word are so wrought upon as we have before declared ; their hope of heaven and a blessed immortality is oft-times accompanied with great joyes , and exultations , and is a relief unto them , under and against the worst of their fears and trials ; it is such , as they would not part withal for all the world ; and upon all occasions they retreat in their minds unto it , for comfort and relief . now all this by the power of sin are they prevailed withal to forgo . let heaven go if it will , a blessed immortality with the enjoyment of god himself , sin must be served , and provision made to fulfil the lusts thereof . if a man , in the things of this world , had such a hope of a large inheritance , of a kingdom , as wherein he is satisfied that it will not fail him ▪ but that in the issue he shall surely enjoy it , and lead an happy and a glorious life in the possession of it many dayes ; if one should go to him and tell him , it is true , the kingdom you look for is an ample and honourable dominion , full of all good things desirable , and you may attain it ; but come , cast away all hopes and expectations of it , and come joyn with me in the service and slavery of such or such an oppressing tyrant . you will easily grant ; he must have some strange bewitching power with him , that should prevail with a man in his wits to follow his advice . yet thus it is , and much more so in the case we have in hand . sin it self cannot deny , but that the kingdom of heaven which the soul is in hope and expectation of , is glorious and excellent , nor doth it go about to convince him , that his thoughts of it are vain , and such as will deceive him , but plainly prevails with him to cast away his hopes , to despise his kingdom that he was in expectation of , and that upon no other motive but that he may serve some worldly , cruel , or filthy and sensual lust ; certainly here lies a secret efficacy , whose depths cannot be fathomed . . the apostle manifests the power of the entanglements of sin in and upon apostates , in that it turns them off from the way of righteousness after they have known it , pet. . . it will be found at the last day an evil thing and a bitter , that men live all their days in the service of sin , self , and the world , refusing to make any trial of the ways of god whereunto they are invited ; though they have no experience of their excellency , beauty , pleasantness , safety , yet having evidence brought unto them from god himself , that they are so , the refusal of them will , i say , be bitterness in the latter end . but their condition is yet far worse , who as the apostle speaks , having known the way of righteousness , are by the power of indwelling sin turned aside from the holy commandment . to leave god for the devil , after a man hath made some trial of him and his service ; heaven for hell ; after a man hath had some chearing , refreshing thoughts of it , the fellowship of the saints , for an alehouse or a brothel-house ; after a man hath been admitted unto their communion , and tasted of the pleasantness of it , to leave walking in pure , clear , streight paths , to wallow in mire , draughts and filth , this will be for a lamentation ; yet this doth sin prevail upon apostates unto ; and that against all their light , conviction , experiences , professions , engagements , or whatever may be strong upon them to keep them to the known ways of righteousness . . it evinces its strength in them by prevailing with them unto a total renunciation of god as revealed in christ , and the power of all gospel-truth , in the sin against the holy ghost . i do not now precisely determine what is the sin against the holy ghost ; nor wherein it doth consist . there are different apprehensions of it ; all agree in this ; that by it an end is put to all dealings between god and man in a way of grace . it is a sin unto death . and this doth the hardness and blindness of many mens hearts bring them to ; they are by them at length set out of the reach of mercy . they chuse to have no more to do with god ; and god swears that they shall never enter into his rest. so sin brings forth death . a man by it , is brought to renounce the end for which he was made ; wilfully to reject the means of his coming to the enjoyment of god , to provoke him to his face ; and so to perish in his rebellion . i have not mentioned these things , as though i hoped by them to set out to the full the power of indwelling sin in unregenerate men ; only by a few instances i thought to give a glimpse of it . he that would have a fuller view of it , had need only to open his eyes , to take a little view of that wickedness which reigneth , yea rageth all the world over . let him consider the prevailing flood of the things mentioned by paul to be the fruits of the flesh , gal. . , , . that is , among the sons of men , in all places , nations , cities , towns , parishes ; and then let him add thereunto but this one consideration , that the world , which is full of the steam , filth , and blood of these abominations , as to their outward actings of them , is a pleasant garden , a paradise , compared to the heart of man , wherein they are all conceived , and hourly millions of more vile abominations , which being stifled in the womb , by some of the wayes before insisted on , they are never able to bring forth to light . let a man i say using the law for his light and rule , take this course , and if he have any spiritual discerning , he may quickly attain satisfaction in this matter . and i shewed in the entrance of this discourse , how this consideration doth fully confirm the truth proposed . chap. xvii . the strength of sin evidenced from its resistance unto the power of the law. the measure of the strength of any person , or defenced city , may be well taken from the opposition that they are able to withstand , and not be prevailed against . if we hear of a city that hath endured a long siege from a potent enemy , and yet is not taken or conquered , whose walls have endured great batteries , and are not demolished , though we have never seen the place , yet we conclude it strong , if not impregnable . and this consideration will also evidence the power and strength of indwelling-sin ; it is able to hold out , and not only to live , but also to secure its reign and dominion against very strong opposition that is made unto it . i shall instance only in the opposition that is made unto it , by the law , which is oft-times great and terrible , alwayes fruitless ; all its assaults are born by it , and it is not prevailed against . there are sundry things wherein the law opposeth it self to sin , and the power of it . as , first , it discovers it ; sin in the soul is like a secret hectical distemper in the body ; it s being unknown and unperceived , is one great means of its prevalency . or as traytors in a civil state , whilest they lye hid , they vigorously carry on their design . the greatest part of men in the world , know nothing of this sickness , yea death of their souls . though they have been taught somewhat of the doctrine of it , yet they know nothing of its power . they know it not so , as to deal with it as their mortal enemy . as a man , whatever he be told , cannot be said to know , that he hath an● hectical feaver , if he love his life , and set no● himself to stop its progress . this then the law doth , it discovers this enemy ; it convinceth the soul that there is such a traitor harbouring in his bosome , rom. . . i had no● known sin but by the law , for i had not known lust , except the law had said , thou shalt non covet . i had not known it , that is , fully , clearly , distinctly . conscience will somewhat tumultuate about it ; bu● a man cannot know it clearly and distinctly from thence . it gives a man such a sight of it , as the blind man had in the gospel upon the first touch of his eyes , he saw men like trees walking , obscurely , confusedly ; but when the law comes , th●● gives the soul a distinct sight of this indwelling-sin ▪ again , i had not known it , that is , the depths o● it , the root , the habitual inclination of my nature to sin , which is here called lust ; as it is by james , chap. . . i had not known it , or not known it to be sin , but by the law. this then the law doth , it draws out this traitor from its secret lurking places , the intimate recesses of the soul. a man when the law comes , is no more ignorant of his enemy ; if the will now perish by him , it is openly and knowingly ; he cannot but say that the law warned him of him , discovered him unto him , yea , and raised a concourse about him in the soul of various affections , as an officer doth , that discovers a thief or robber , calling out ●or assistance to apprehend him . secondly , the law not only discovers sin , but discovers it to be a very bad inmate , dangerous , yea , pernicious to the soul. rom. . . was then that which is good ( that is , the law ) made death unto me ? god forbid . but sin , that it might appear sin , working death in me by that which is good , that sin by the commandment might become exceeding sinful . there are many things in this verse wherein we are not at present concerned ; that which i only aim at , is , the manifestation of sin by the law ; it appears to be sin ; and the manifestation of it in its own colours ; it appears to be exceeding sinful . the law gives the soul to know the filth and guilt of this indwelling-sin , how great they are , how vile it is ; what an abomination , what an enmity to god , how hated of him , the soul shall never more look upon it as a small matter , what thoughts soever it had of it before , whereby it is greatly surprized . as a man that finds himself somewhat distempered , sending for a physician of skill , when he comes , requires his judgement of his distemper . he considering his condition , tells him , alas , i am sorry for you , the case is far otherwise with you than you imagine , your disease is mortal , and it hath proceeded so far pressing upon your spirits , and infecting the whole mass of your blood , that i doubt unless most effectual remedies be used , you will live but a very few hours . so is it in this case , a man may have some trouble in his mind and conscience about indwelling-sin ; he finds all not well , as it should be with him , more from the effects of sin , and its continual eruptions ▪ than the nature of it , which he hopes to wrestle withall : but now when the law comes , that lets the soul know , that its disease is deadly and mortal , that it is exceding sinful , as being the root and cause of all his alienation from god ; and thus also the law proceeds against it . thirdly , the law judgeth the person , or lets the sinner plainly know what he is to expect upon the account of this sin . this is the laws proper work , its discovering property is but preparative to its judging . the law is it self , when it is in the throne . here it minceth not the matter with sinners , as we use to do one with another , but tells him plainly , thou art the man , in whom this exceeding sinful sin doth dwell , and you must answer for the guilt of it . and this , methinks , if any thing , should rouze up a man to set himself in opposition to it , yea , utterly to destroy it . the law lets him know that upon the account of this sin , he is obnoxious to the curse and wrath of the great god against him ; yea , pronounceth the sentence of everlasting condemnation upon him upon that account : abide in this state and perish , is its language . it leaves not the soul without this warning in this world , and will leave it without excuse on that account in the world to come . fourthly , the law so follows on its sentence , that it disquiets and affrights the soul , and suffers in not to enjoy the least rest or quietness in harbouring its sinful inmate . when ever the soul hath indulged to its commands , made provision for it , immediately the law flies upon it , with the wrath and terrour of the lord , makes it quake and tremble : it shall h●ve no rest , but is like a poor beast th●t hath a deadly arrow sticking in its sides , that makes it restless where ever it is , and whatever it doth . fifthly , the law stays not here , but also it slays the soul , rom. . . that is , by its conviction of the nature , power , and desert of this indwelling-sin , it deprives him in whom it is of all that life of self-righteousness and hope , which formerly he sustained himself withall : it leaves him as a poor , dead , helpless , hopeless creature . and all this in the pursuit of that opposition that it makes against this sin . may we not now expect , that the power of it will be quelled , and its strength broken ; that it will die away before these strokes of the law of god ; but the truth is , such is its power and strength , that it is quite otherwise ; like him whom the poets feign to be born of the earth , when one thought to slay him by casting him on the ground , by every fall he recovered new strength , and was more vigorous than formerly : so is it with all the falls and repulses that are given to indwelling-sin by the law. for , first , it is not conquered . a conquest infers two things in respect of the conquered : first , loss of dominion ; and , secondly , loss of strength . where ever any one is conquered , he is dispoiled of both these . he loseth both his authority and his power . so the strong man armed , being prevailed against , he is bound , and his goods are spoiled . but now neither of these befalls indwelling-sin by the assaults of the law ; it loseth not one jot of its dominion nor strength by all the blows that are given unto it . the law cannot do this thing , rom. . . it cannot deprive sin of its power and d●minion ; for he that is under the l●w is also 〈◊〉 sin ; that is , what ever power the law gets upon the conscience of a man , so that he fears to sin , lest the sentence and curse of it should befall him , yet sin still reigns and rules in his heart . therefore saith the apostle , rom. . . sin shall not have dominion over you , for you are not under the law but under grace ; intimating plainly that though a person be in never so much subjection to the authority of the law , yet that will not exempt and acquit him from the dominion of sin . yea , the law by all its work upon the soul , instead of freeing and acquitting it from the reign of sin , and bondage unto it , doth accidentally greatly increase its misery and bondage ; as the sentence of the judge on the bench against a malefactor adds to his misery . the soul is under the dominion of sin , and it may be , abides in its wofull condition in much security ; fearing neither sin nor judgement . the law setting upon him in this condition by all the wayes forementioned , brings him into great trouble and perplexity , fear and terrour , but delivers him not at all . so that it is with the soul , as it was with the israelites when moses had delivered his message unto pharaoh , they were so far from getting liberty by it , that their bondage was increased , and they found that they were in a very evil case ; exod. . . yea and we shall see , that sin doth like pharaoh ; finding its rule disturbed , it grows more outragiously oppressive , and doubles the bondage of their souls . this is not then the work of the law to destroy sin , or deprive it of that dominion which it hath by nature . nor doth it by all these stroaks of the law lose any thing of its strength . it continues both its authority and its force ; it is neither destroyed , nor weakned . yea , secondly , it is so far from being conquered , that it is only enraged . the whole work of the law , doth only provoke and enrage sin ; and cause it as it hath opportunity , to put out its strength with more power and vigour and force than formerly . this the apostle shews at large , rom. . , , , , . but you will say , do we not see it by experience ; that many are wrought upon by the preaching of the law to a relinquishment of many sins , and amendment of their lives , and to a great contending against the eruptions of those other corruptions which they cannot yet mortifie ; and it cannot be denyed , but that great is the power and efficacy of the law , when preached and applyed to the conscience in a due manner : i answer , first , it is acknowledged , that very great and effectual is the power of the law of god. great are the effects that are wrought by it ; and it shall surely accomplish every end for which of god it is appointed . but yet the subduing of sin , is none of its work ; it is not designed of god unto that purpose ; and therefore it is no dishonour , if it cannot do that which is not its proper work , rom. . . secondly , whatever effects it have upon some , yet we see that in the most , such is the power and prevalency of sin , that it takes no impression at all upon them . may you not see every where men living many years in congregations where the law is powerfully preached , and applyed unto the consciences as to all the ends and purposes for which the lord is pleased to make use of it , and not once be moved by it ; that receive no more impression from the stroaks of it , than blows with a straw would give to an adamant . they are neither convinced by it , nor terrifyed , nor awed , nor instructed , but continue deaf , ignorant , senless , secure , as if they had never been told of the guilt of sin , or terrour of the lord. such as these are congregations full of , who proclaim the triumphing power of sin , over the dispensation of the law. thirdly , when any of the effects mentioned are wrought , it is not from the power of the letter of the law , but from the actual efficacy of the spirit of god , putting forth his vertue & power for that end and purpose ; and we deny not but that the spirit of the lord is able to restrain and quell the power of lust when he pleaseth ; and some wayes whereby he is pleased so to do we have formerly considered . but , fourthly , notwithstanding all that may be observed of the power of the law upon the souls of men , yet it is most evident that lust is not conquered , nor subdued , nor mortified by it . for , first , though the course of sin may be repelled for a season by the dispensation of the law , yet the spring and fountain of it , is not dryed up thereby , though it withdraws and hides it self for a season , it is as i have elsewhere shewed , but to shift out of a storm , and then to return again . as a travailer , in his way meeting with a violent storm of thunder and rain , immediately turns out of his way , to some house or tree for his shelter ; but yet this causeth him not to give over his journey ; so soon as the storm is over , he returns to his way and progress again . so is it with men in bondage unto sin : they are in a course of pursuing their lusts ; the law meets with them in a storm of thunder and lightning from heaven , terrifies and hinders them in their way ; this turns them for a season out of their course , they will run to prayer or amendment of life , for some shelter from the storm of wrath which is feared coming upon their consciences . but is their course stopped , are their principles altered ? not at all ; so soon as the storm is over , that they begin to wear out that sense and the terrour that was upon them , they return to their former course , in the service of sin again . this was the state with pharaoh once and again . secondly , in such seasons sin is not conquered but diverted . when it seems to fall under the power of the law , indeed it is only turned into a new channell , it is not dryed up . if you go and set a damm against the streams of a river , that you suffer no water to pass in the old course and channel , but it breaks out another way , and turns all its streams in a new course , you will not say you have dryed up that river ; though some that come and look into the old channel may think perhaps that the waters are utterly gone ; so is it in this case ; the streams of sin it may be run in open sensuality , and profaneness ; in drunkenness and vitiousness ; the preaching of the law sets a damm against these course ; conscience is terrified , and the man dares not walk in the wayes wherein he hath been formerly ingaged ; his companions in sin not finding him in his old wayes begin to laugh at him , as one that is converted and growing precise ; professors themselves begin to be perswaded , that the work of god is upon his heart , because they see his old streams dryed up ; but if there have been only a work of the law upon him , there is a damm put to his course , but the spring of sin is not dryed up , only the streams of it are turned another way : it may be the man is fallen upon other more secret , or more spiritual sins ; or if he be beat from them also , the whole strength of lust and sin will take up its residence in self-righteousness , and pour out thereby as filthy streams as in any other way whatever . so that notwithstanding the whole work of the law upon the souls of men , indwelling-sin will keep alive in them still , which is another evidence of its great power and strength . i shall yet touch upon some other evidences of the same truth , that i have under consideration ; but i shall be brief in them : in the next place then , the great endeavours of men ignorant of the righteousness of christ for the subduing and mortifying of sin , which are all fruitless , do evidence the great strength and power of it . men who have no strength against sin , may yet be made sensible of the strength of sin . the way whereby for the most part they come to that knowledge , is by some previous sense that they have of the guilt of sin . this men have by the light of their consciences ; they cannot avoid it : this is not a thing in their choyce , whether they will or no , they cannot but know sin to be evil , and that such an evil that renders them obnoxious to the judgement of god. this galls the minds and consciences of some so far , as that they are kept in awe , and d●re not sin as they would . being awed with a sense of the guilt of sin , and the terrour of the lord , men begin to endeavour to abstain from sin , at least from such sins as they have been most terrified ●bout . whilest they have this design in hand , the strength and power of sin begins to discover it self unto them ; they begin to finde that there is something in them , that is not in their own power ; for notwithstanding their resolutions and purposes , they sin still ; and that so , or in such a manner , as that their consciences inform them that they must therefore perish eternally . this puts them on self-endeavours to suppress the eruption of sin , because they cannot be quiet unless so they do ; nor have any rest or peace within . now being ignorant of that only way whereby sin is to be mortified , that is by the spirit of christ , they fix on many wayes in their own strength to suppress it , if not to slay it ; as being ignorant of that only way whereby consciences burthened with the guilt of sin may be pacified , that is by the blood of christ ; they endeavour by many other wayes to accomplish that end in vain ; for no man by any self-endeavours can obtain peace with god. some of the wayes whereby they endeavour to suppress the power of sin , which casts them into an unquiet condition , and their insufficiency for that end , we must look into . first , they will promise and bind themselves by vows from those sins , which they have been most liable unto , and so have been most perplexed withall . the psalmist shews this to be one great engine whereby false and hypocritical persons do endeavour to extricate and deliver themselves out of trouble and perplexity ; they make promises to god ; which he calls , flutering him with the lips , psal. . . so is it in this case ; being freshly galled with the guilt of any sin , that by the power of their temptations , they , it may be , have frequently been overtaken in , they vow and promise , that at least for some such space of time as they will limit , they will not commit that sin again , and this course of proceeding is prescribed unto them by some who pretend to direct their consciences in this duty . conscience of this , now makes them watch over themselves as to the outward act of the sin that they are galled with ; and so it hath one of these two effects ; for either they do abstain from it for the time they have prefixed ; or they do not : if they do not , as seldom they do , especially if it be a sin that hath a peculiar root in their nature and constitution , and is improved by custom into an habit , if any suitable temptation be presented unto them ; their sin is increased , and therewith their terrour , and they are wofully discouraged in making any opposition to sin ; and therefore for the most part after one or two vain attempts , or more it may be , knowing no other way to mortifie sin , but this of vowing against it , and keeping of that vow in their own strength , they give over all contests , and become wholly the servants of sin , being bounded only by outward considerations , without any serious endeavours for a recovery . or secondly , suppose that they have success in their resolutions , and do abstain from actual sins their appointed season ; commonly one of these two things ensue ; either they think that they have well discharged their duty , and so may a little now , at least for a season , indulge to their corruptions , and lusts , and so are entangled again in the same snares of sin as formerly ; or else they reckon that their vow and promise hath preserved them , and so sacrifice to their own net and drag , setting up a righteousness of their own against the grace of god ; which is so far from weakning indwelling-sin , that it strengthens it in the root and principle , that it may hereafter reign in the soul in security . or at the most , the best success that can be imagined unto this way of dealing with sin , is but the restraining of some outward eruptions of it , which tends nothing to the weakning of its power ; and therefore such persons by all their endeavours are very far from being freed from the inward toyling , burning , disquieting , perplexing power of sin . and this is the state of most men that are kept in bondage under the power of conviction ; hell , death , and the wrath of god are continually presented unto their consciences ; this makes them labour with all their strength against that in sin which most enrageth their consciences , and most increaseth their fears ; that is the actual eruption of it ; for , for the most part while they are freed from that , they are fafe ; though in the mean time , sin lye tumultuating in and defiling of the heart continually . as with running fores , outward repelling medicines may skin them over , and hinder their corruption from coming forth ; but the issue of them is , that they cause them to fester inwardly , and so prove , though it may be not so noysome and offensive as they were before , yet far more dangero●● so is it with this repelling of the power of co●●●ption by mens vows , and promises against it ; external eruptions are it may be restrained for a season ; but the inward root and principle is not weakned in the least . and most commonly this is the issue of this way ; that sin having gotten more strength , and being enraged by its restraint , breaks all its bounds , and captivates the soul unto all filthy abominations ; which is the principle as was before observed of most of the visible apostasies which we have in the world , pet. . , . the holy ghost compares sinners , because of the odious , fierce , poysonous nature of this indwelling-sin , unto lyons , bears , and asps , isa. . , , , . now this is the excellency of gospel-grace , that it changes the nature and inward principles of these otherwise passionate and untamed beasts , making the wolf as the kid , the lyon as the lan● , and the bear as the cow. when this is effected , they may safely be trusted in ; a little childe may lead them : but these self-endeavours do not 〈◊〉 all change the nature , but restrain their outwar● violence : he that takes a lyon , or a wolf , and shuts him up from ravening , whilest yet his inward violence remains , may well expect that 〈◊〉 one time or other they will break their bonds , and fall to their former wayes of rapine and violence . however , shutting them up , doth not as we see , change their natures , but only restrain their rag● from doing open spoyl . so it is in this case ; it is grace alone that changeth the heart , and takes away that poyson and fiercerness that is in them by nature ; mens self-endeavours do b●● coerce them as to some outward eruptions . but , secondly , beyond bare vows and promises with some watchfulness to observe them in a rational use of ordinary means , men have put , and some do yet put themselves on extraordinary wayes of mortifying sin . this is the foundation of all that hath a shew of wisdom and religion in the papacy ; their hours of prayer , fastings , their immuring and cloystering themselves , their pilgrimages , penances , and self-torturing discipline , spring all from this root . i shall not speak of the innumerable evils that have attended these self-invented wayes of mortification , and how they all of them have been turned into means , occasions , and advantages of sinning ; nor of the horrible hypocrisie which evidently cleaves unto the most of their observers ; nor of that superstition which gives life to them all , being a thing riveted in the natures of some , and their constitutions , fixed on others by inveterate prejudices ; and the same by others taken up for secular advantages ; but i will suppose the best that can be made of it , and it will be found to be a self-invented design of men ignorant of the righteousness of god , to give a check to this power of indwelling-sin whereof we speak . and it 's almost incredible , what fearfull self-macerations , and horrible sufferings this design hath carryed men out unto : and undoubtedly their blind zeal and superstition will rise in judgement , and condemn the horrible sloth and negligence of the most of them to whom the lord hath granted the saving light of the gospel . but what is the end of these things ? the apostle in brief gives us an account ; rom. . , . they attain not the righteousness aimed at ; they come not up unto a conformity to the law ; sin is not mortified ; no nor the power of it weakned ; but what it loseth in sensual , in carnal pleasures , it takes up with great advantage , in blindness , darkness , superstition , self-righteousness , and soul-pride , contempt of the gospel , and the righteousness of it , and reigns no less , than in the most proffigate sinners in the world. lastly , the strength , efficacy and power of this law of sin , may be farther evidenced from its life and in-being in the soul , notwithstanding the wound that is given unto it , in the first conversion of the soul to god ; and the continual opposition that is made unto it by grace . but this is the subject and design of another endeavour . it may now be expected , that we should here adde the especial vses of all this discovery that hath been made of the power , deceit , prevalency and success , of this great adversary of our souls . but as for what concerns that humility , self-abasement , watchfulness , diligence , and application unto the lord christ for relief , which will become those who find in themselves by experience the power of this law of sin , have been occasionally mentioned and inculcated through the whole preceding discourse , so for what concerns the actual mortification of it , i shall only recommend unto the reader for his direction , another small treatise written long since unto that purpose , which i suppose he may do well to consider together with this , if he find these things to be his concernment . to the only wise god our saviour , be glory and majesty , dominion , and power , both now and ever . amen . finis . a practical exposition on the th psalm wherein the nature of the forgiveness of sin is declared, the truth and reality of it asserted, and the case of a soul distressed with the guilt of sin and relieved by a discovery of forgiveness with god is at large discoursed / by john owen. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a practical exposition on the th psalm wherein the nature of the forgiveness of sin is declared, the truth and reality of it asserted, and the case of a soul distressed with the guilt of sin and relieved by a discovery of forgiveness with god is at large discoursed / by john owen. owen, john, - . [ ], [i.e. ] p. printed by robert white for nathaniel ponder, london : . reproduction of original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- o.t. -- psalms cxxx -- criticism, interpretation, etc. forgiveness of sin. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - simon charles sampled and proofread - simon charles text and markup reviewed and edited - pfs batch review (qc) and xml conversion a practical exposition on the th . psalm . wherein the nature of the forgiveness of sin is declared , the truth and reality of it asserted . and , the case of a soul distressed with the guilt of sin , and relieved by a discovery of forgiveness with god , is at large discoursed . by john owen , d. d. john . . search the scriptures . london , printed by robert white , for nathaniel ponder , at the sign of the peacock in chancery-lane , near fleet-street . . to the reader . christian reader , the ensuing exposition and discourses are intended for the benefit of those , whose spiritual state and condition is represented in the psalm here explained . that these are not a few , that they are many ; yea , that to some part or parts of it , they are all who believe , both the scriptures and their own experience will bear testimony . some of them it may be will inquire into , and after their own concernments as they are here declared . to be serviceable to their faith , peace , and spiritual consolation , hath been the whole of my design . if they meet with any discovery of truth , any due application of it to their consciences , any declaration of the sense and mind of the holy ghost in the scriptures suitable unto their condition , and usefull to their edification , much of my end and purpose is obtained . i know some there are that dislike all discourses of this nature , and look upon them with contempt and scorn . but why they should so do , i know not , unless the gospel it self , and all the mysteries of it be folly unto them . sin and grace in their original causes , various respects , consequents , and ends , are the principal subjects of the whole scripture , of the whole revelation of the will of god to mankind . in these do our present and eternal concernments lye , and from and by them hath god designed the great and everlasting exaltation of his own glory . upon these do turn all the transactions that are between god and the souls of men . that it should be an endeavour needless , or superfluous , to inquire into the will of god about , and our own interest in these things , who can imagine ? two waies there are whereby this may be done . first , speculatively , by a due investigation of the nature of these things , according as their doctrine is declared in the scripture . an endeavour according to the mind of god herein , is just and commendable , and comprehensive of most of the chief heads of divinity . but this is not to be engaged in for its own sake . the knowledge of god and spiritual things have this proportion unto practical sciences , that the end of all its notions and doctrines consists in practice . wherefore , secondly , these things are to be considered practically , that is , as the souls and consciences of men are actually concerned in them , and conversant about them . how men contract the guilt of sin , what sense they have , and ought to have thereof , what danger they are liable unto thereon , what perplexities and distresses their souls and consciences are reduced to thereby , what courses they fix upon for their relief , as also what is that grace of god whereby alone they may be delivered , wherein it consists , how it was prepared , how purchased , how it is proposed , and how it may be attained ; what effects and consequents a participation of it doth produce , how in these things faith and obedience unto god , dependance on him , submission to him , waiting for him , are to be exercised , is the principal work that those who are called unto the dispensation of the gospel ought to enquire into themselves , and to acquaint others withall . in the right and due management of these things , whether by writing , or oral-instruction , with prudence , diligence , and zeal , doth consist their principal usefulness in reference unto the glory of god , and the everlasting welfare of the souls of men : and they are under a great mistake , who suppose it an easie and a common matter to treat of these practical things usefully , to the edification of them that do believe . because both the nature of the things themselves , with the concerns of the souls and consciences of all sorts of persons in them , require that they be handled plainly , and without those intermixtures of secular learning , and additions of ornaments of speech , which discourses of other natures may , on ought to be composed and set off withall ; some judging by meer outward appearances , especially if they be of them from whom the true nature of the things themselves treated of are hid , are ready to despise and scorn the plain management of them , as that which hath nothing of wisdom or learning accompanying of it , no effects of any commendable ability of mind for which it should be esteemed . but it is not expressible how great a mistake such persons through their own darkness and ignorance do labour under . in a right spiritual understanding , in a due perception and comprehension of these things , the things of the sins of men and grace of god , consists the greatest part of that wisdom , of that soundness of mind , of that knowledge rightly so called , which the gospel commands , exhibits and puts a valuation upon . to reveal and declare them unto others in words of truth and soberness , fit and meet to express them unto the understandings of men opened and enlightned by the same spirit , by whom the things themselves are originally revealed , to derive such sacred spiritual truths from the word , and by a due preparation to communicate and apply them to the souls and consciences of men , contains a principal part of that ministerial skill and ability which are required in the dispensers of the gospel ; and wherein a severe exercise of sound learning , judgement , and care is necessary to be found , and may be fully expressed . into this treasurie towards the service of the house of god , it is , that i have cast my mite in the ensuing exposition and discourses on the th . psalm . the design of the holy ghost was therein to express and represent in the person and condition of the psalmist the case of a soul intangled , and ready to be overwhelmed with the guilt of sin , relieved by a discovery of grace and forgiveness in god , with its deportment upon a participation of that relief . after the exposition of the words of the text , my design and endeavour hath been only to enlarge the pourtraicture here given us in the psalm , of a believing soul in and under the condition mentioned ; to render the lines of it more visible , and to make the characters given in its description more legible ; and withall to give unto others in the like condition with the psalmist , a light to understand and discern themselves in that image and representation , which is here made of them in the person of another . to this end have i been forced to enlarge on the two great heads of sin and grace ; especially on the latter here called the forgiveness that is with god. an interest herein , a participation hereof being our principal concernment in this world , and the sole foundation of all our expectations of a blessed portion in that which is to come , it certainly requires the best and utmost of our endeavours , as to look into the nature , causes , and effects of it , so especially into the wayes and means whereby we may be made partakers of it ; and how that participation may be secured unto us unto our peace and consolation ; as also into that love , that holiness , that obedience , that fruitfulness in good works , which on the account of this grace god expecteth from us , and requireth at our hands . an explication of these things is that which i have designed to ensue and follow after in these discourses , and that with a constant eye , as on the one hand to the sole rule and standard of truth , the sacred scriptures , especially that part of it which is under peculiar consideration ; so on the other to the experience and service unto the edification of them that do believe , whose spiritual benefit and advantage without any other consideration in the world , is armed at in the publishing of them . imprimatur , octob. . . rob. grove . r. p. humph. dom. episc. lond. à sac . dom. an exposition upon psalm cxxx . psalm . out of the depths have i cryed unto thee , o lord. lord , hear my voyce , let thine ears be attentive to the voyce of my supplications . if thou , lord , shouldst mark iniquities , o lord , who shall stand ? but there is forgiveness with thee : that thou maist be feared . i wait for the lord , my soul doth wait , and in his word do i hope . my soul waiteth for the lord , more than they , that watch for the morning , i say , more than they that watch for the morning . let israel hope in the lord , for with the lord there is mercy , and with him is plenteous redemption . and he shall redeem israel from all his iniquities . a paraphrase . verse , . o lord , through my manifold sins and provocations i have brought my self into great distresses . mine iniquities are alwayes before me , and i am ready to be overwhelmed with them , as with a flood of waters , for they have brought me into depths , wherein i am ready to be swallowed up . but yet although my distress be great and perplexing ; i do not , i dare not utterly despond and cast away all hopes of relief or recovery . nor do i seek unto any other remedy , way or means of relief , but i apply my self to thee jehovah , to thee alone . and in this my application unto thee , the greatness and urgency of my troubles makes my soul urgent , earnest , and pressing in my supplications . whilst i have no rest , i can give thee no rest ; oh therefore attend and hearken unto the voyce of my crying and supplications . ver. . it is true o lord , thou god great and terrible , that if thou shouldst deal with me in this condition , with any man living , with the best of thy saints , according to the strict and exact tenor of the law , which first represents it self to my guilty conscience , and troubled soul ; if thou shouldst take notice of , observe , and keep in remembrance , mine , or their , or the iniquity of any one , to the end that thou mightest deal with them , and recompence unto them according to the sentence thereof ; there would be neither for me , nor them , any the least expectation of deliverance ; all flesh must fail before thee , and the spirits which thou hast made , and that to eternity ; for who could stand before thee , when thou shouldst so execute thy displeasure . ver. . but o lord , this is not absolutely and universally the state of things between thy majesty and poor sinners ; thou art in thy nature infinitely good and gracious , ready and free in the purposes of thy will to receive them . and there is such a blessed way made for the exercise of the holy inclinations and purposes of thy heart towards them , in the mediation and blood of thy dear son , that they have assured foundations of concluding and believing , that there is pardon and forgiveness with thee for them ; and which in the way of thine appointments they may be partakers of . this way therefore will i , with all that fear thee persist in : i will not give over , leave thee , or turn from thee , through my fears , discouragements , and despondencies ; but will abide constantly in the observation of the worship which thou hast prescribed ; and the performance of the obedience which thou dost require ; having great encouragements so to do . ver. . and herein , upon the account of the forgiveness that is with thee , o lord , do i wait with all patience , quietness and perseverance . in this work is my whole soul engaged ; even in an earnest expectation of thy approach unto me , in a way of grace and mercy . and for my encouragement therein , hast thou given out unto me a blessed word of grace , a faithful word of promise , wherein my hope is fixed . ver. . yea , in the performance , and discharge of this duty , my soul is intent upon thee , and in its whole frame turned towards thee , and that with such diligence and watchfulness in looking out after every way , and means of thy appearance , of thy manifestation of thy self , and coming unto me , that i excell therein those who with longing desire , heedfulness , and earnest expectation , do wait and watch for the appearance of the morning ; and that either that they may rest from their night watches , or have light for the duties of thy worship in the temple , which they are most delighted in . ver. , . herein have i found that rest , peace , and satisfaction unto my own soul , that i cannot but invite and encourage others , in the like condition to take the same course with me . let then all the israel of god , all that fear him , learn this of me , and from my experience . be not hasty in your distresses ; despond not , despair not , turn not aside unto other remedies ; but hope in the lord ; for i can now in an especial manner , give testimony unto this , that there is mercy with him suited unto your relief . yea , whatever your distress be , the redemption that is with him , is so bounteous , plenteous and unsearchable , that the undoubted issue of your performance of this duty will be ; that you shall be delivered from the guilt of all your sins ; and the perplexities of all your troubles . general scope of the whole psalm . the design of the holy ghost in this psalm is to express in the experience of the psalmist , and the working of his faith , the state and condition of a soul greatly in it self perplexed , relieved on the account of grace , and acting it self towards god and his saints , suitably to the discovery of that grace unto him . a great design , and full of great instruction . and this general prospect gives us the parts , and scope of the whole psalm : for ( . ) we have the state and condition of the soul therein represented , with his deportment in and under that state and condition , in ver . , . out of the depths have i cryed unto thee o lord , lord , hear my voyce , let thine ears be attentive to the voyce of my supplications . ( . ) his enquiry after relief ; and therein are two things that present themselves unto him ; the one whereof , which first offers the consideration of its self to him in his distress , he deprecates , ver . . if thou lord shouldst mark iniquity , o lord who shall stand ? the other he closeth withal , and finds relief in it , and supportment by it , ver . . but there is forgiveness with thee that thou mayest be feared . upon this his discovery and fixing on relief , there is the acting of his faith , and the deportment of his whole person ; . towards god ; ver . , . i wait for the lord , my soul doth wait , and in his word do i hope . my soul waiteth for the lord , more than they that watch for the morning , i say more than they that watch for the morning . . towards the saints , ver . , . let israel hope in the lord , for with the lord there is mercy , and with him is plenteous redemption . and he shall redeem israel from all his iniquities . all which parts , and the various concernments of them , must be opened severally . and this also gives an account of what is my design from , and upon the words of this psalm ; namely , to declare the perplexed intanglements which may befall a gracious soul , such a one as this psalmist was ; with the nature and proper workings of faith in such a condition : principally aiming at what it is , that gives a soul relief and supportment in , and afterward deliverance from , such a perplexed estate . the lord in mercy , dispose of these meditations in such a way and manner , as that both he that writes , and they that read , may be made partakers of the benefit , relief , and consolation , intended for his saints in this psalm by the holy ghost . the state and condition of the soul represented in the psalm . the two first verses opened . the state and condition of the soul here represented , as the basis on which the process of the psalm is built ; with its deportment , or the general acting of its faith in that state , is expressed in the two first verses . out of the depths have i cryed unto thee o lord. lord hear my voyce ; let thine ears be attentive to the voyce of my supplications . . the present state of the soul under consideration is included in that expression , out of the depths . some of the antients , as chrysostom , suppose this expression to relate unto the depths of the heart of the psalmist ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not from the mouth or tongue only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but from the depth and bottom of the heart ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the deepest recesses of the mind . and indeed the word is used to express the depths of the hearts of men ; but utterly in another sense ; psal. . . the heart is deep . but the obvious sense of the place , and the constant use of the word will not admit of this interpretation : è profund is , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profundus fuit , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number , profunditates , or depths . it is commonly used for vallies or any deep places whatever , but especially of waters . vallies and deep places , because of their darkness and solitariness , are accounted places of horror , helplesness and trouble , psal. . . when i walk in the valley of the shadow of death , that is , in the extremity of danger and trouble . the moral use of the word , as expressing the state and condition of the souls of men , is metaphorical . these depths then , are difficulties , or pressures , attended with fear , horror , danger and trouble . and they are of two sorts : . providential ; in respect of outward distresses , calamities , and afflictions , psal. . . save me o god , for the waters are come in unto my soul ; i stick in the mire of the deep , and there is no standing , i am come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into the depths of waters , and the flood overflows me . it is trouble and the extremity of it , that the psalmist complains of , and which he thus expresseth . he was brought by it into a condition like unto a man ready to be drowned ; being cast into the bottom of deep and miry waters ; where he had no firm foundation to stand upon , nor ability to come out : as he farther explains himself , ver . . . there are internal depths . depths of conscience upon the account of sin , psal. . . thou hast laid me in the lowest pit , in darkness , in the deeps . what he intends by this expression , the psalmist declares in the next words , v. . thy wrath lyeth hard upon me . sense of gods wrath upon his conscience upon the account of sin , was the deep he was cast into . so v. . speaking of the same matter ; saith he ; i suffer thy terrors , and v. . thy fierce wrath goeth over me . which he calls water , waves , and deeps ; according to the metaphor before opened . and these are the deeps that are here principally intended . clamat sub molibus & fluctibus iniquitatum suarum , sayes austin on the place . he cryes out under the weight and waves of his sins . this the ensuing psalm makes evident . desiring to be delivered from these depths out of which he cryed ; he deals with god wholly about mercy and forgiveness ; and it is sin alone , from which forgiveness is a deliverance . the doctrine also that he preacheth upon his delivery , is that of mercy , grace and redemption , as is manifest from the close of the psalm . and what we have deliverance by , is most upon our hearts when we are delivered . it is true indeed , that these deeps do oftentimes concurr : as david speaks , deep calleth upon deep , psal. . . . the deeps of affliction , awaken the conscience to a deep sense of sin . but sin is the disease ; affliction only a symptome of it ; and in attending a cure , the disease it self is principally to be heeded , the symptome will follow , or depart of its self . many interpreters think that this was now davids condition ; by great trouble and distress , he was greatly minded of sin ; and we must not therefore wholly pass over that intendment of the word , though we are chiefly to respect that , which he himself in this address unto god , did principally regard . this in general is the state and condition of the soul mannaged in this psalm ; and is as the key to the ensuing discourse , or the hinge on which it turns . as to my intendment from the psalm : that which ariseth from hence , may be comprized in these two propositions . . gracious souls , after much communion with god , may be brought into inextricable depths and intanglements on the account of sin . for such the psalmist here expresseth his own condition to have been ; and such he was . . the inward root of outward distresses , is principally to be attended in all pressing tryals ; sin , in afflictions . gracious souls may be brought into depths on the account of sin . what those depths are . before i proceed at all in the farther opening of the words ; they having all of them respect unto the proposition first laid down , i shall explain and confirm the truth contained in it ; that so it may be understood , what we say , and whereof we do affirm in the whole process of our discourse . it is a sad truth that we have proposed unto consideration . he that hears it ought to tremble in himself , that he may rest in the day of trouble ; it speaks out the apostles advice , rom. . . be not high minded , but fear : and that also , cor. . . let him that thinketh he standeth , take heed lest he fall . when peter had learned this truth by woful experience , after all his boldness and forwardness , he gives this councel to all saints : that they would pass the time of their sojourning here in fear , pet. . . knowing how near in our greatest peace and serenity , evil and danger may lye at the door . some few instances of the many that are left on record , wherein this truth is exemplified may be mentioned . gen. . . noah was a just man , perfect in his generation , and noah walked with god. he did so a long season , and that in an evil time , amidst all sorts of temptations , when all flesh had corrupted its way upon the earth , ver . . this put an eminency upon his obedience ; and doubtless rendred the communion which he had with god in walking before him , most sweet and precious to him . he was a gracious soul upon the redoubled testimony of god himself . but we know what befell this holy person . he that shall read the story that is recorded of him , gen. . . will easily grant , that he was brought into inextricable distress on the account of sin . his own drunkenness , ver . . with the consequent of it , gives scandal unto , and provokes the unnatural lust of his son , v. . and this leads him to the devoting of that son , and his posterity unto destruction , v. , . all which , joyned with the sense of gods just indignation , from whom he had newly received that tremendously miraculous deliverance ; must needs overwhelm him with sorrow and anxiety of spirit . the matter is more clear in david . under the old testament none loved god more than he , none was loved of god more than he . the paths of faith and love wherein he walked , are unto the most of us , like the way of an eagle in the air , too high and hard for us . yet to this very day , do the cryes of this man after gods own heart , sound in our ears . sometimes he complains of broken bones , sometimes of drowning depths , sometimes of waves and water-spouts , sometimes of wounds and diseases , sometimes of wrath , and the sorrows of hell , every where of his sins , the burden and trouble of them . some of the occasions of his , depths , darkness , intanglements and distresses , we all know . as no man had more grace than he , so none is a greater instance of the power of sin , and the effects of its guilt upon the conscience than he . but instances of this kind are obvious , and occurr to the thoughts of all , so that they need not be repeated . i shall then shew , first , what in particular is intended by the depths and intanglements on the account of sin , whereinto gracious souls after much communion with god may be cast . secondly , whence it comes to pass , that so they may be , and that oftentimes so they are . first , for the first , some or all of these things following do concurr to the depths here complained of . first , loss of the wonted sense of the love of god which the soul did formerly enjoy . there is a twofold sense of the love of god , whereof believers in this world may be made partakers . there is the transient affecting of the heart by the holy ghost , with ravishing unspeakable joyes , in apprehension of gods love , and our relation unto him in christ. this , or the immediate effect of it , is called , joy unspeakable and full of glory , pet. . . the holy ghost shining into the heart , with a clear evidence of the souls interest in all gospel mercies , causeth it to leap for joy , to exult , and triumph in the lord ; as being for a season carried above all sense and thought of sin , self , temptation , or trouble . but as god gives the bread of his house unto all his children , so these dainties , and high cordials he reserveth only for the seasons , and persons , wherein , and to whom he knows them to be needful , and useful . believers may be without this sense of love , and yet be in no depths . a man may be strong and healthy , who hath wholsom food , though he never drink spirits and cordials . again , there is an abiding , dwelling sense of gods love upon the hearts of the most of those of whom we speak , who have had long communion with god , consisting in a prevailing gospel perswasion , that they are accepted with god in christ. rom. . . being justified by faith , we have peace with god. i call it a prevailing perswasion , denoting both the opposition that is made unto it , by satan and unbelief , and its efficacy in the conquest thereof . this is the root from whence all that peace , and ordinary consolation which believers in this world are made partakers of , do spring and grow . this is that which quickens and enlivens them unto duty , psal. . , . and is the salt that renders their sacrifices and performances savoury to god , and refreshing to themselves . this supports them under their tryals , gives them peace , hope and comfort in life and death . psal. . . though i walk in the valley of the shaddow of death , i will fear no evil , for thou art with me . a sense of gods presence in love , is sufficient to rebuke all anxiety and fears , in the worst and most dreadful condition . and not only so , but to give in the midst of them , solid consolation and joy. so the prophet expresseth it ; hab. . , . although the fig-tree shall not blessom , neither shall fruit be in the vines , the labour of the olive shall fail , and the fields shall yield no meat ; the flocks shall be cut off from the fold , and there shall be no herd in the stalls ; yet i will rejoyce in the lord , i will joy in the god of my salvation . and this is that sense of love , which the choicest believers may lose on the account of sin . this is one step into their depths . they shall not retain any such gospel apprehension of it , as that it should give them rest , peace , or consolation ; that it should influence their souls with delight in duty , or supportment in tryal ; and the nature hereof will be afterwards more fully explained . secondly , perplexed thoughtfulness about their great and wretched unkindness towards god , are another part of the depths of sin-intangled souls . so david complains , psal. . . i remembred god , saith he , and was troubled . how comes the remembrance of god to be unto him a matter of trouble ? in other places he professeth , that it was all his relief and supportment . how comes it to be an occasion of his trouble ? all had not been well between god and him ; and whereas formerly in his remembrance of god , his thoughts were chiefly exercised about his love and kindness , now they were wholly possest with his own sin and unkindness . this causeth his trouble . herein lyes a share of the intanglements occasioned by sin . saith such a soul in its self ; foolish creature , hast thou thus requited the lord ? is this the return that thou hast made unto him for all his love , his kindness , his consolations , mercies ? is this thy kindness for him , thy love to him ? is this thy kindness to thy friend ? is this thy boasting of him , that thou hadst found so much goodness and excellency in him and his love , that though all men should forsake him , thou never wouldst do so ? are all thy promises , all thy engagements which thou madest unto god , in times of distress , upon prevailing obligations , and mighty impressions of his good spirit upon thy soul , now come to this , that thou shouldst so foolishly forget , neglect , despise , cast him off ? well! now he is gone ; he is withdrawn from thee , and what wilt thou do ? art thou not even ashamed to desire him to return ? they were thoughts of this nature , that cut peter to the heart upon his fall . the soul finds them cruel as death , and strong as the grave . it is bound in the chains of them , and cannot be comforted , psalm . , , , . and herein consists a great part of the depths enquired after . for this consideration excites , and puts an edge upon all grieving , straightning , perplexing affections , which are the only means whereby the soul of a man may be inwardly troubled , or trouble it self ; such are sorrow and shame , with that self-displicency and revenge wherewith they are attended . and as their reason and object in this case do transcend all other occasions of them , so on no other account do they cause such severe and perplexing reflections on the soul as on this . thirdly , a revived sense of justly deserved wrath , belongs also to these depths . this is as the opening of old wounds . when men have passed through a sense of wrath , and have obtained deliverance and rest through the blood of christ , to come to their old thoughts again , to be trading afresh with hell , curse , law , and wrath , it is a depth indeed . and this often befalls gracious souls on the account of sin , psalm . . thy wrath lyeth hard upon me , saith heman . it pressed and crushed him sorely . there is a self-judging as to the desert of wrath , which is consistent with a comforting perswasion of an interest in christ. this the soul finds sweetness in , as it lyes in a subserviency to the exaltation of grace . but in this case , the soul is left under it without that relief . it plungeth it self into the curse of the law and flames of hell , without any cheering supportment from the blood of christ. this is walking in the valley of the shadow of death . the soul converseth with death , and what seems to lye in a tendency thereunto . the lord also to increase his perplexities , puts new life and spirit into the law ; gives it a fresh commission as it were to take such a one into its custody ; and the law will never in this world be wanting unto its duty . fourthly , oppressing apprehensions of temporal judgements , concurr herein also ; for god will judge his people . and judgement often begins at the house of god. though god , saith such a one , should not cast me off for ever , though he should pardon my iniquities , yet he may so take vengeance of my inventions , as to make me feed on gall and wormwood all my dayes psal. . . faith david , my flesh trembleth for fear of thee , and i am afraid of thy judgements . he knows not what the great god may bring upon him ; and being full of a sense of the guilt of sin , which is the bottom of this whole condition , every judgement of god is full of terror unto him . sometimes he thinks , god may lay open the filth of his heart , and make him a scandal and a reproach in the world ; psal. . . oh , saith he , make me not a reproach to the foolish . sometimes he trembles lest god should strike him suddainly with some signal judgement , and take him out of the world , in darkness and sorrow ; so saith david , take me not away in thy wrath . sometimes he fears lest he shall be like jonah , and raise a storm in his family , in the church whereof he is a member , or in the whole nation . let them not be ashamed for my sake . these things make his heart soft as job speaks , and to melt within him . when any affl●ction or publick judgement of god , is fastned to a quick living sense of sin in the conscience , it overwhelms the soul ; whether it be only justly feared , or be actually inflicted ; as was the case of joseph's brethren in aegypt . the soul is then rolled from one deep to another . sense of sin , casts it on the consideration of its affliction ; and affliction turns it back on a sense of sin . so deep calleth unto deep , and all gods billows go over the soul. and they do each of them make the soul tender , and sharpen its sense unto the other . affliction ●●●●ens the soul ; so that the sense of sin cuts the deeper , and makes the larger wounds ; and the sense of sin weakens the soul , and makes affliction sit the heavier , and so encreaseth its burden . in this case , that affliction which a man in his usual state of spiritual peace , could have embraced as a sweet pledge of love , is as goads and thorns in his side , depriving him of all rest and quietness ; god makes it , as thorns and briars wherewith he will teach stubborn souls their duty , as gideon did the man of succoth . fifthly , there may be added hereunto , prevailing fears for a season , of being utterly rejected by god , of being found a reprobate at the last day . jonah seems to conclude so , chap. . . then i said , i am cast out of thy sight . i am lost for ever , god will own me no more . and heman , psalm . , . i am counted with them that go down into the pit : free among the dead , like the slain that lye in the grave , whom thou remembrest no more , and they are cut off from thy hand . this may reach the soul , until the sorrows of hell encompass it , and lay hold upon it ; untill it be deprived of comfort , peace , rest , untill it be a terror to its self , and be ready to choose strangling rather than life . this may befall a gracious soul on the account of sin . but yet because this fights directly against the life of faith , god doth not , unless it be in extraordinary cases , suffer any of his to lye long in this horrible pit , where there is no water , no refreshment . but this often falls out , that even the saints themselves are left for a season to a fearful expectation of judgement , and fiery indignation , as to the prevailing apprehension of their minds . and , sixthly , god secretly sends his arrows into the soul that wound and gall it , adding pain , trouble , and disquietness to its disconsolation . psalm . . thine arrows stick fast in me , and thy hand presseth me sore . ever and anon in his walking , god shot a sharp piercing arrow , fixing it on his soul that galled , wounded , and perplexed him , filling him with pain and grievous vexation . these arrows are gods rebukes , psal. . . when thou with rebukes dost correct man for iniquity . god speaks in his word , and by his spirit in the conscience , things sharp and bitter to the soul , fastning them so as it cannot shake them out . these job so mournfully complains of , chap. . . the lord speaks words , with that efficacy , that they piecce the heart quite through ; and what the issue then is , david declares , psal. . there is no soundness , saith he , in my flesh , because of thine anger , nor is there any rest in my bones because of my sin . the whole person is brought under the power of them , and all health and rest is taken away ; and seventhly , unspiritedness and disability unto duty , in doing or suffering , attend such a condition , psal. . . mine iniquities have taken hold upon me , so that i am not able to look up . his spiritual strength was worn away by sin , so that he was not able to address himself unto any communion with god. the soul now cannot pray with life and power ; cannot hear with joy and profit ; cannot do good and communicate with cheerfulness and freedom ; cannot meditate with delight and heavenly mindedness ; cannot act for god with zeal and liberty ; cannot think of suffering with boldness and resolution ; but is sick , weak , feeble and bowed down . now , i say , a gracious soul after much communion with god , may on the account of sin , by a sense of the guilt of it , be brought into a state and condition , wherein some , more , or all of these , with other the like perplexities , may be its portion . and these make up the depths whereof the pfalmist here complains . what are the sins , or of what sorts , that ordinarily cast the souls of believers into these depths shall be afterwards declared . i shall now shew both whence it is , that believers may fall into such a condition ; as also whence it is that oftentimes , they actually do so . whence it is that believers may be brought into depths on the account of sin . nature of the supplies of grace given in the covenant . how far they extend . principles of the power of sin . first , the nature of the covenant wherein all believers now walk with god , and wherein all their whole provision for obedience is enwrapped , leaves it possible for them to fall into these depths that have been mentioned . under the first covenant , there was no mercy or forgiveness provided for any sin . it was necessary then that it should exhibit a sufficiency of grace to preserve from every sin , or it could have been of no use at all . this the rigteousness of god required , and so it was . to have made a covenant wherein there was no provision at all of pardon , and not a sufficiency of grace to keep the covenanters from need of pardon , was not answerable to the goodness and righteousness of god. but he made man upright who of his own accord sought out many inventions . it is not so in the covenant of grace ; there is in it pardon provided in the blood of christ ; it is not therefore of indispensible necessity that there should be administred in it , grace effectually preserving from every sin : yet is it on all accounts to be preferred before the other . for besides the relief by pardon which the other knew nothing of , there is in it also much provision against sin which was not in the other . first , there is provision made in it , against all and every sin that would disannull the covenant , and make a final separation between god and a soul that hath been once taken into the bond thereof . this provision is absolute ; god hath taken upon himself the making of this good , and the establishing this law of the covenant , that it shall not by any sin be disannulled , jor. . . i will ( saith god ) make an everlasting covenant with them , that i will not turn away from them to do them good , but i will put my fear into their hearts , that they shall not depart from me . the security hereof depends not on any thing in our selves . all that is in us is to be used as a means of the accomplishment of this promise ; but the event or issue depends absolutely on the faithfulness of god. and the whole certainty and stability of the covenant depends on the efficacy of the grace administred in it , to preserve men from all such sins as would disanull it . secondly , there is in this covenant provision made for constant peace and consolation , notwithstanding , and against the guilt of such sins , as through their infirmities and temptations believers are daily exposed unto . though they fall into sins every day , yet they do not fall into depths every day . in the tenour of this covenant , there is a consistency between a sense of sin unto humiliation and peace , with strong consolation . after the apostle had described the whole conflict that believers have with sin , and the frequent wounds which they receive thereby , which makes them cry out for deliverance , rom. . . he yet concludes , chap. . . that there is no condemnation unto them , which is a sufficient and stable foundation of peace . so john . . these things have i written unto you , that you sin not ; and if any man sin we have an advocate with the father , jesus christ the righteous . our great business and care ought to be , that we sin not ; but yet when we have done our utmost , if we say we have no sin , we deceive our selves , chap. . . what then shall poor , sinful , guilty creatures do ? why let them go to the father , by their advocate , and they shall not fail of pardon and peace . and saith paul , heb . , . god is abundantly willing that we might have strong consolation who fly for resuge to lay hold on the hope set before us . what was his condition who fled of old to the city of refuge for safety , from whence this expression is taken ? he was guilty of blood , though shed at unawares ; and so , as that he was to dye for it , if he escaped not to the city of refuge . though we may have the guilt of sins upon us , that the law pronounceth death unto , yet flying to christ for refuge , god hath provided not only safety , but strong consolation for us also . forgiveness in the blood of christ , doth not only take guilt from the soul , but trouble also from the conscience . and in this respect doth the apostle at large set forth the excellency of his sacrifice , heb. . the sacrifices of the old law , he tells us , could not make perfect the worshippers , v. . which he proves , v. . because they did never take away , throughly and really , conscience of sin , that is , depths or distresses of conscience about sin ; but now , saith he , jesus christ in the covenant of grace hath for ever perfected them that were sanctified , v. . providing for them such stable peace and consolation , as that they shall not need the renewing of sacrifices every day , v. . this is the great mysterie of the gospel in the blood of christ ; that those who sin every day , should have peace with god all their dayes . provided their sins fall within the compass of those infirmities , against which this consolation is provided . thirdly , there is provision made of grace , to prevent and preserve the soul from great and enormous sins , such as in their own nature , are apt to wound conscience , and cast the person into such depths and intanglements as wherein he shall have neither rest nor peace . of what sort these sins are , shall be afterwards declared . there is in this covenant grace for grace , joh. . . and abundance of grace , administred from the all-fulness of christ. grace reigneth in it , rom. . . destroying and crucifying the body of sin . but this provision in the covenant of grace against peace-ruining , soul-perplexing sins , is not as to the administration of it , absolute . there are covenant commands and exhortations , on the attendance whereunto , the administration of much covenant-grace doth depend . to watch , pray , improve faith , to stand on our guard continually , to mortifie sin , to fight against temptations , with stedfastness , diligence , constancy , are every where prescribed unto us ; and that in order unto the ensurance of the grace mentioned . these things are on our part , the condition of the administration of that abundant grace , which is to preserve us from soul-entangling sins , so peter informs us , ep. . v. . the divine power of god hath given unto us all things that pertain unto life and godliness . we have from it an habitual furnishment and provision for obedience at all times . also saith he , v. . he bath given unto us great and pretious promises , that by them we might be partakers of the divine nature ; what then is in this blessed estate and condition required of us , that we may make a due improvement of the provision made for us , and enjoy the comforting influence of those promises ? that he prescribes unto us , v. , , . giving all diligence , add to your faith vertue , and to vertue knowledge , and to knowledge temperance , and to temperance patience , and to patience godliness , and to godliness brotherly kindness , and to brotherly kindness charity ; that is carefully and diligently attend to the exercise of all the graces of the spirit , and unto a conversation in all things becoming the gospel . what then shall be the issue , if these things are attended unto ? v. . if these things be in you , and abound , ye shall be neither barren nor unfruitful , in the knowledge of our lord jesus christ. it is not enough that these things be in you ; that you have the seed and root of them from and by the holy ghost ; but you are to take care that they flourish and abound ; without which , though the root of the matter may be in you , and so you be not wholly devoid of spiritual life , yet you will be poor , barren , sapless , withering creatures , all your days . but now suppose that these things do abound , and we be made fruitful thereby : why then saith he , v. . if you do these things ye shall never fall : what never fall into sin ? nay , that is not in the promise ; and he that sayes , when he hath done all , that he hath no sin , he is a lyar. or is it never fall totally from god ? no , the preservation of the elect , of whom he speaks , from total apostasie , is not suspended on such conditions , especially not on any degree of them , such as their abounding imports . but it is that they shall not fall into their old sins from which they were purged , v. . such conscience wasting , and defiling sins , as they lived in , in the time and state of their unregeneracy . thus though there be in the covenant of grace through jesus christ , provision made of abundant supplies for the souls preservation from entangling sins ; yet their administration hath respect unto our diligent attendance unto the means of receiving them appointed for us to walk in . and here lyes the latitude of the new covenant ; here lyes the exercise of renewed free-will . this is the field of free voluntary obedience under the administration of gospel grace . there are extreams which in respect of the event it is not concerned in . to be wholly perfect , to be free from every sin , all failings , all infirmities , that is not provided for , not promised in this covenant . it is a covenant of mercy and pardon , which supposeth a continuance of sin . to fall utterly and finally from god , that is absolutely provided against . between these two extreams of absolute perfection , and total apostasie , lyes the large field of believers obedience and walking with god. many a sweet heavenly passage there is , and many a dangerous depth in this field . some walk near to the one side , some to the other ; yea , the same person may sometimes press hard after perfection , sometimes be cast to the very border of destruction . now between these two , lye many a soul-plunging sin , against which no absolute provision is made , and which for want of giving all diligence to put the means of preservation in practice , believers are oftentimes overtaken withal . fourthly , there is not in the covenant of grace , provision made of ordinary and abiding consolation , for any under the guilt of great sins , or sins greatly aggravated , which they fall into by a neglect of using and abiding in the forementioned conditions of abounding actual grace . sins there are , which either because in their own nature they wound and waste conscience , or in their effects break forth into scandal , causing the name of god and the gospel to be evil spoken of , or in some of their circumstances , are full of unkindness against god , do deprive the soul of its wonted consolation . how , by what means , on what account such sins come to terrifie conscience , to break the bones , to darken the soul , and to cast it into inextricable depths , notwithstanding the relief that is provided of pardon in the blood of christ , i shall not now declare ; that they will do so , and that consolation is not of equal extent with safety , we know . hence god assumes it to himself as an act of meer soveraign grace , to speak peace and refreshment unto the souls of his saints in their depths of sin entanglements , isa. . , . and indeed if the lord had not thus provided , that great provocations , should stand in need of special reliefs , it might justly be feared , that the negligence of believers , might possibly bring forth much bitter fruit . only this must be observed by the way , that what is spoken relates to the sense of sinners in their own souls , and not to the nature of the thing it self . there is in the gospel , consolation provided against the greatest , as well as the least sins . the difference ariseth from gods soveraign communication of it , according to that tenor of the covenants administration , which we have laid down . hence because under moses's law there was an exception made of some sins , for which there was no sacrifice appointed , so that those who were guilty of them could no way be justified from them , that is carnally , as to their interest in the judaical church and polity ; paul tells the jews , acts . , . that through jesus christ was preached unto them the forgiveness of sins , and that by him all that believe are justified from all things , from which they could not be justified by the law of moses . there is now no exception of any particular sins , as to pardon , and peace ; but what we have spoken relates unto the manner and way , wherein god is pleased to administer consolation to the souls of sinning believers . and this is the evidence which i shall offer to prove , that the souls of believers , after much gracious communion with god , may yet fall into inextricable depths on the account of sin ; whence it is that actually they oftentimes do so , shall be farther declared . the principles of this assertion , are known , i shall therefore only touch upon them . first , the nature of indwelling-sin , as it remains in the best of the saints in this life , being a little considered , will evidence unto us , from whence it is that they are sometimes surprized , and plunged into the depths mentioned . for , first , though the strength of every sin be weakned by grace , yet the root of no sin , is in this life wholly taken away . lust is like the stubborn canaanites , who after the general conquest of the land , would yet dwell in it still , judg. . . indeed when israel grew strong they brought them under tribute , but they could not utterly expell them . the kingdom and rule belongs to grace ; and when it grows strong it brings sin much under ; but it will not wholly be driven out . the body of death , is not utterly to be done away , but in and by the death of the body . in the flesh of the best saints there dwelleth no good thing , rom. . . but the contrary is there ; that is the root of all evil . the flesh lusteth against the spirit , as the spirit lusteth against the flesh . gal. . . as then there is an universality in the actings of the spirit in its opposing all evil , so also there is an universality in the actings of the flesh for the furtherance of it . secondly , some lusts or branches of original corruption , do obtain in some persons such advantages , either from nature , custom , employment , society , or the like circumstances , that they become like the canaanites that had iron chariots ; it is a very difficult thing to subdue them . well it is , if war be maintained constantly against them , for they will almost alwayes be in actual rebellion . thirdly , indwelling-sin though weakned , retaineth all its properties ; the properties of a thing follow its nature . where the nature of any thing is , there are all its natural properties . what are these properties of indwelling sin , i should here declare , but that i have handled the whole power and efficacy , the nature and properties of it , in a treatise to that only purpose . in brief they are such , as it is no wonder , that some believers are by them cast into depths ; but it is indeed , that any do escape them . but hereof the reader may see at large my discourse on this particular subject . secondly , add hereunto , the power and prevalency of temptation ; which because also , i have already in a special discourse to that purpose insisted on , i shall not here farther lay open . thirdly , the soveraign pleasure of god in dealing with sinning saints must also be considered . divine love and wisdom work not towards all in the same manner . god is pleased to continue peace unto some with a non-obstante , for great provocations . love shall humble them , and rebukes of kindness shall recover them from their wandrings . others he is pleased to bring into the depths we have been speaking of . but yet i may say generally signal provocations , meet with one of these two events from god. first , those in whom they are , are left unto some signal barrenness , and fruitlesness in their generations ; they shall wither , grow barren , worldly , sapless , and be much cast out of the hearts of the people of god. or secondly , they shall be exercised in these depths , from whence their way of deliverance is laid down in this psalm . thus i say , god deals with his saints in great variety : some shall have all their bones broken , when others shall have only the gentle strokes of the rod. we are in the hand of mercy , and he may deal with us as seems good unto him ; but for our parts , great sins , ought to be attended with expectations of great depths and preplexities . and this is the state of the soul proposed in this psalm , and by us , unto consideration . these are the depths wherein it is entangled ; these the wayes and means whereby it is brought into these depths . it s deportment in , and under this state and condition , lyes next in our way . but before i proceed thereunto , i shall annex some few things , unto what hath been delivered , tending to the farther opening of the whole case before us . and they are ( . ) what are , or of what sort those sins are which usually cast the souls of believers into these depths ; and then ( . ) insist on some aggravations of them . what sins usually bring believers into great spiritual distresses . aggravations of those sins . first , sins in their own nature wasting conscience are of this sort . sins that rise in opposition unto all of god that is in us ; that is the light of grace and nature also . such are the sins that cast david into his depths . such are the sins enumerated cor. . , . be not deceived , saith the apostle , neither fornicators ; nor idolaters , nor adulterers , nor effeminate , nor abusers of themselves with mankind . nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdom of god. certain it is , that believers may fall into some of the sins here mentioned . some have done so , as is left on record . the apostle says not , those who have committed any of these sins , but such sinners shall not inherit the kingdom of god ; that is , who live in these , or any of these sins , or any like unto them . there is no provision of mercy made for such sinners . these and the like are sins which in their own nature , without the consideration of aggravating circumstances , ( which yet indeed really , in believers they can never be without ) are able to plunge a soul into depths . these sins cut the locks of mens spiritual strength ; and it is in vain for them to say , we will go , and do as at other times . bones are not broken without pain ; nor great sins brought on the conscience without trouble . but i need not insist on these . some say that they deprive even true believers of all their interest in the love of god , but unduly ; all grant that they bereave them of all comforting evidence , and well grounded assurance of it . so they did david and peter , and herein lyes no small part of the depths we are searching into . secondly , there are sins which though they do not rise up in the conscience with such a bloody guilt , as those mentioned , yet by reason of some circumstances and aggravations , god takes them so unkindly , as to make them a root of disquietness and trouble to the soul all its dayes . he sayes of some sins of ungodly men , as i live this iniquity shall not be purged from you until ye dye ? if you are come to this height , you shall not escape , i will not spare you . and there are provocations in his own people , which may be so circumstantiated , as that he will not let them pass , before he have cast them into depths , and made them cry out for deliverance . let us consider some of them . first , miscarriages under signal enjoyments of love and kindness from god , are of this sort . when god hath given unto any one expressive manifestations of his love , convinced him of it , made him say in the inmost parts of his heart , this is undeserved love and kindess , then for him to be negligent in his walking with god , it carrieth an unkindness with it , that shall not be forgotten . it is a remark upon the miscarriages of solomon , that he fell into them after god had appeared unto him twice . and all sins under or after especial mercies , will meet at one time or other especial rebukes . nothing doth more distress the conscience of a sinner , then the remembrance in darkness of abused light ; in desertions of neglected love . this god will make them sensible of . though i have redeemed them , saith god , yet they have spoken lyes against me , hos. . . so chap. . , , , . when god hath in his providence dealt graciously with a person , it may be delivered him from straights and troubles , set him in a large place , prevented him with many fruits and effects of his goodness , blessed him in his person , relations , and employments , dealt well with his soul , in giving him a gracious sense of his love in christ ; for such a one to fall under sinful miscarriages , it goes to the heart of god , and shall not be passed over . undervaluations of love are great provocations . hath nabal thus requited my kindness saith david ? i cannot bear it . and the clearer the convictions of any in this kind were , the more severe will their reflections be upon themselves . secondly , sins under , or after great afflictions , are of this importance also . god doth not afflict willingly , or chasten us meerly for his pleasure . he doth it to make us partakers of his holiness . to take so little notice of his hand herein , as under it , or after it , not to watch against the workings and surprizals of sin , it hath unkindness in it ; i smote him , saith god , and he went on frowardly in the wayes of his own heart . these provocations of his sons and daughters , he cannot bear with . hath god brought thee into the furnace , so that thou hast melted under his hand , and in pity and compassion hath given thee enlargement ; if thou hast soon forgotten his dealings with thee , is it any wonder , if he mind thee again , by troubles in thy soul ? thirdly , breaking off from under strong convictions , and dawnings of love before conversion , are oftentimes remembred upon the conscience afterwards . when the lord by his spirit shall mightily convince the heart of sin , and make withal some discoveries of his love , and the excellencies of christ unto it , so that it begins to yield , and be overpowred , being almost perswaded to be a christian ; if then through the strength of lust , or unbelief , it goes back to the world , or self righteousness ; its folly hath unkindness with it , that sometimes shall not be passed by . god can , and often doth put forth the greatness of his power , for the recovery of such a soul ; but yet he will deal with him , about this contempt of his love , and the excellency of his son , in the dawnings of them revealed unto him . fourthly , suddain forgetfulness of endearing manifestations of special love. this god cautions his people against ; as knowing their proneness thereunto . psal. . . god the lord , will speak peace to his people and his saints ; but let them not turn again to solly . let them take heed of their aptness to forget endearing manifestations of special love. when god at any time draws nigh to a soul by his spirit , in his word , with gracious words of peace and love , giving a sense of his kindness upon the heart by the holy ghost , so that it is filled with joy unspeakable and glorious thereon ; for this soul , upon a temptation , a diversion , or by meer carelesness and neglect , which oftentimes falls out , to suffer this sense of love to be as it were obliterated , and so to lose that influencing efficacy unto obedience which it is accompanied withal , this also is full of unkindness . an account hereof we have , cant. . , , , , , . in the first verse the lord jesus draws nigh with full provision of gospel mercies for his beloved ; i am come unto thee , saith he , o my sister ; i have brought myrrh and spice , honey and wine with me : what ever is spiritually sweet and delightful ; mercy , grace , peace , consolation , joy , assurance , they are all here in a readiness for thee , v. . the spouse in her drowsie indisposition takes little notice of this gracious visit ; she is diverted by other matters , and knows not how to attend fully and wholly to the blessed communion offered unto her ; but excuseth her self as otherwise engaged . but what is the issue ? christ withdraws , leaves her in the dark , in the midst of many disconsolations , and long it is before she obtain any recovery . fifthly , great opportunities for service neglected , and great gifts not improved , are oftentimes the occasion of plunging the soul into great depths . gifts are given to trade withal for god. opportunities , are the market dayes for that trade . to napkin up the one , and to let slip the other , will end in trouble and disconsolation . disquietments and perplexities of heart , are worms that will certainly breed in the rust of unexercised gifts . god looseth a revenue of glory and honour by such slothful souls ; and he will make them sensible of it . i know some at this day , whom omissions of opportunities for service , are ready to sink into the grave . sixthly , sins after especial warnings , are usually thus issued . in all that variety of special warnings which god is pleased to use towards sinning saints , i shall single out one only . when a soul is wrastling with some lust or temptation , god by his providence causeth some special word , in the preaching of the gospel , or the administration of some ordinance thereof , peculiarly suited to the state and condition of the soul , by the wayes of rebuke , or perswasion , to come nigh and enter the inmost parts of the heart . the soul cannot but take notice that god is nigh to him , that he is dealing with him ; and caling on him to look to him for assistance . and he seldom gives such warnings to his saints , but that he is nigh them in an eminent manner to give them relief and help , if in answer unto his call , they apply themselves unto him ; but if his care , and kindness herein be neglected , his following reproofs are usually more severe . seventhly , sins that bring scandal , seldom suffer the soul to escape depths . even in great sins , god in chastening takes more notice oft-times of the scandal , than the sin : as sam. . . many professors take little notice of their worldliness , their pride , their passion , their lavish tongues ; but the world doth , and the gospel is disadvantaged by it ; and no wonder if themselves find from the hand of the lord , the bitter fruits of them in the issue . and many other such aggravations of sins there are which heighten provocations in their own nature , not of so dreadful an aspect as some others , into a guilt plunging a soul into depths . those which have been named may suffice in the way of instance ; which is all that we have aimed at , and therefore forbear enlargements , on the several heads of them . the consideration of some aggravations of the guilt of these sins , which bring the soul usually into the condition before laid down , shall close this discourse . first , the soul is furnished with a principle of grace , which is continually operative and working for its preservation from such sins . the new creature , is living , and active for its own growth , increase and security , according to the tenor of the covenant of grace , gal. . . it lusteth against the flesh . it is naturally active for its own preservation and increase ; as new born children , have a natural inclination to the food that will keep them alive , and cause them to grow , pet. . . the soul then cannot fall into these entangling sins , but it must be with an high neglect , of that very principle , which is bestowed upon it , for quite contrary ends and purposes . the labourings , lustings , desires , crying of it , are neglected . now it is from god , and of god , and is the renovation of his image in us ; that which god owneth and careth for ; the wounding of its vitals , the stifling its operations , the neglect of its endeavours for the souls preservation , do alwayes attend sins of the importance spoken unto . secondly , whereas this new creature , this principle of life and obedience is not able of it self to preserve the soul from such sins as will bring it into depths ; there is full provision for continual supplies made for it , and all its wants in jesus christ. there are treasures of relief in christ , whereunto the soul may at any time repair and find succour against the incursions of sin . he sayes to the soul as david unto abiathar ; when he fled from doeg : abide with me , fear not ; he that seeketh my life , seeketh thy life , but with me thou shalt be in safety . sin is my enemy no less than thine ; it seeketh the life of thy soul , and it seeketh my life ; abide with me , for with me thou shalt be in safety . this the apostle exhorts us unto , heb. . . let us come boldly to the throne of grace , that we may obtain mercy , and find grace to help in time of need . if ever it be a time of need with a soul , it is so when it is under the assaults of provoking sins . at such a time there is suitable and seasonable help in christ for succour and relief . the new creature beggs with sighs and groans , that the soul would apply it self unto him . to neglect him with all his provision of grace , whilst he stands calling unto us , open unto me , for my head is filled with dew , and my locks with the drops of the night , to despise the sighing of the poor prisoner , the new creature , by sin appointed to dye , cannot but be an high provocation . may not god complain and say ; see these poor creatures ; they were once intrusted with a stock of grace in themselves ; this they cast away , and themselves into the utmost misery thereby . that they might not utterly perish a second time , their portion and stock is now laid up in another ; a safe treasurer ; in him are their lives and comforts secured . but see their wretched negligence ; they venture all , rather than they will attend to him for succour . and what think we is the heart of christ , when he sees his children giving way to conscience wasting sins , without that application unto him , which the life and peace of their own souls calls upon them for . these are not sins of daily infirmity which cannot be avoided ; but their guilt is alwayes attended , with a neglect more or less , of the relief provided in christ against them . the means of preservation from them is blessed , ready , nigh at hand ; the concernment of christ in our preservation great , of our souls unspeakable ; to neglect and despise , means , christ , souls , peace and life , must needs render guilt very guilty . thirdly , much to the same purpose may be spoken about that signal provision that is made against such sins as these in the covenant of grace , as hath been already declared . but i shall not farther carry on this discourse . and this may suffice , as to the state and condition of the soul in this psalm represented . we have seen what the depths are wherein it is intangled , and by what wayes and means any one may come to be cast into them . the next thing that offers it self unto our consideration , is the deportment of a gracious soul in that state and condition ; or what course it steers towards a delivery . the duty and actings of a believer under distresses from a sense of sin . his application unto god. to god alone . earnestness and intention of mind therein . the words of these two first verses declare also the deportment of the soul in the condition that we have described ; that is , what it doth , and what course it steers for relief . i have cryed unto thee o lord , lord hear my voice , let thine ears be attentive to the voyce of my supplications . there is in the words a general application made in a tendency unto relief ; wherein is first to be considered , to whom the application is made ; and that is jehovah . i have cryed unto thee jehovah . god gave out that name to his people to confirm their faith in the stability of his promises ; exod. . he who is being himself , will assuredly give being and subsistance to his promises . being to deal with god , about the promises of grace , he makes his application to him under this name . i call upon thee jehovah . in the application it self , may be observed , first , the anthropopathy of the expression . he prayes that god would cause his ears to be attentive : after the manner of men who seriously attend to what is spoken to them , when they turn aside from that which they regard not . secondly , the earnestness of the soul in the work it hath in hand , which is evident both from the reduplication of his request , lord hear my voyce , let thine ears be attentive to my voyce , and the emphaticalness of the words he maketh use of . let thine ears saith he , be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligently attentive . the word signifies the most diligent heedfulness and close attention ; let thine ears be very attentive ; and unto what ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the voice of my supplications : deprecationum mearum generally say interpreters ; of my deprecations ; or earnest prayers for the averting of evil , or punishment . but the word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratiosus suit ; to be gracious or merciful ; so that it signifies properly supplications for grace . be attentive , saith he , o lord , unto my supplications for grace and mercy , which according to my extream necessity , i now address my self to make unto thee . and in these words doth the psalmist set forth in general the frame and working of a gracious soul , being cast into depths and darkness by sin . the foundation of what i shall farther thence pursue , lyes in these two propositions . first , the only attempt of a sinful entangled soul for relief lyes in an application to god alone . to thee jehovah have i cryed , lord hear . secondly , depths of sin intanglements will put a gracious soul on intense and earnest application unto god ; lord hear , lord attend . dying men do not use to cry out slothfully for relief . what may be thought necessary in general for the direction of a soul in the state and condition described , shall briefly be spoken unto from these two propositions . first , trouble , danger , disquietment , arguing not only things evil , but a sense in the mind and soul of them , will of themselves put those in whom they are upon seeking relief . every thing would naturally be at rest : a drowning man needs no exhortation to endeavour his own deliverance and safety . and spiritual troubles will in like manner put men on attempts for relief . to seek for no remedy , is to be senslesly obdurate or wretchedly desperate , as cain and judas . we may suppose then that the principal business of every soul in depths , is to endeavour deliverance . they cannot rest in that condition , wherein they have no rest . in this endeavour what course a gracious soul steers , is laid down in the first proposition , negatively and positively . he applyes himself not to any thing but god , he applyes himself unto god. an eminent instance we have of it in both parts ; or both to the one side and the other , hos. . . ashur , say those poor distressed returning sinners , shall not save us , we will not ride upon horses , neither will we say any more to the work of our hands , ye are our gods , for in thee the fatherless findeth mercy . their application unto god , is attended with a renunciation of every other way of relief . several things there are that sinners are apt to apply themselves unto for relief in their perplexities , which prove unto them as waters that fail . how many , things have the romanists invented to deceive souls withal ? saints , and angels , the blessed virgin , wood of the cross , confissions , rennances , masses , pilgrimages , dirges , purgatories , papal pardons , works of compensation , and the like , are made entrances for innumerable souls into everlasting ruine . did they know the terror of the lord , the nature of sin , and of the mediation of christ , they would be ashamed and confounded in themselves for these abominations ; they would not say unto these their idols , ye are our gods , come and save us . how short do all their contrivances come of his , that would fain be offering rivers of oyl , yea , the fruit of his body for the sin of his soul , his first born for his transgression , mich. . . who yet gains nothing , but an aggravation of his sin and misery thereby : yea , the heathen went beyond them in devotion and expence . it is no new enquiry what course sin perplexed souls should take for relief . from the foundation of the world , the minds of far the greatest part of mankind , have been exercised in it . as was there light or darkness , such was the course they took ; among those who were ignorant of god , this enquiry brought forth all that diabolical superstition which spread it self over the face of the whole world . gentilism being destroyed by the power and efficacy of the gospel , the same enquiry working in the minds of darkned men in conjunction with other lusts , brought forth the papacy . when men had lost a spiritual acquaintance with the covenant of grace , and mysterie of the gospel , the design of eternal love , the efficacy of the blood of christ , they betook themselves in part , or in whole for relief under their entanglements , unto the broken cisterns mentioned . they are of two sorts : self , and other things . for those other things , which belong unto their false worship , being abominated by all the saints of god , i shall not need to make any farther mention of them . that which relates unto self , is not confined unto popery , but extends it self to the limits of humane nature , and is predominate in all that are under the law ; that is , to seek for relief in sin distresses by self-endeavours , self-righteousness . hence many poor souls in straights apply themselves , to themselves . they expect their cure , from the same hand that wounded them . this was the life of judaism , as the apostle informs us , rom. . . and all men under the law , are still animated by the same principle . they return , but not unto the lord. finding themselves in depths , in distresses about sin , what course do they take ? this they will do , that they will do no more ; this shall be their ordinary course , and that they will do in an extraordinary manner ; as they have offended , whence their trouble ariseth , so they will amend , and look that their peace should spring from thence , as if god and they , stood on equal terms . in this way some spend all their dayes ; sinning and amending , amending and sinning , without once coming to repentance and peace . this the souls of believers watch against . they look on themselves as fatherless ; in thee the fatherless findeth mercy ; that is , helpless ; without the least ground of hopes in themselves , or expectation from themselves . they know their repentance , their amendment , their supplications , their humiliations , their fastings , their mortifications ; will not relieve them . repent they will , and amend they will , and pray , and fast , and humble their souls , for they know these things to be their duty ; but they know that their goodness extends not to him with whom they have to do , nor is he profited by their righteousness . they will be in the performance of all duties , but they expect not deliverance by any duty . it is god , say they , with whom we have to do : our business is to hearken what he will say unto us . there are also other wayes whereby sinful souls destroy themselves by false reliefs . diversions from their perplexing thoughtfulness pleaseth them . they will fix on something or other , that cannot cure their disease , but shall only make them forget that they are sick . as cain under the terror of his guilt , departed from the presence of the lord , and sought inward rest in outward labour and employment ; he went and built a city , gen. . . such courses soul fixed on ; first musick , then a witch . nothing more ordinary than for men thus to deal with their convictions . they see their sickness , feel their wound , and go to the assyrian , hos. . . and this insensibly leads men into atheism . frequent applications of creature diversions unto convictions of sin , are a notable means of bringing on final impenitency . some drunkards had it may be never been so , had they not been first convinced of other sins . they strive to stifle the guilt of one sin , with another . they fly from themselves , unto themselves , from their consciences unto their lusts ; and seek for relief from sin by sinning . this is so far from believers , that they will not allow lawful things to be a diversion of their distress . use lawful things they may and will , but not to divert their thoughts from their distresses . these they know must be issued between god and them . wear off they will not , but must be taken away . these rocks , and the like whereof there are innumerable , i say , a gracious soul takes care to avoid . he knows it is god alone who is the lord of his conscience , where his depths lye ; god alone against whom he hath sinned ; god alone who can pardon his sin . from dealing with him he will be neither enticed , nor diverted . to thee o lord , saith he , do i come ; thy word concerning me must stand ; upon thee will i wait ; if thou hast no delight in me i must perish . other remedies i know are vain . i intend not to spend my strength for that which is not bread . unto thee do i cry . here a sin-intangled soul is to fix its self . trouble excites it to look for relief . many things without it present themselves as a diversion ; many things within it , offer themselves for a remedy . forget thy sorrow say the former ; ease thy self of it by us , say the latter ; the soul refuseth both , as physitians of no value ; and to god alone , makes its application . he hath wounded , and he alone can heal . and untill any one that is sensible of the guilt of sin , will come off from all reserves to deal immediately with god , it is in vain for him to expect relief . secondly , herein it is intense , earnest , and urgent , which was the second thing observed . it is no time now to be sloathful . the souls all , its greatest concernments are at the stake . dull , cold , formal , customary applications to god will not serve the turn . ordinary actings of saith , love , servency ; usual seasons , opportunities , duties , answer not this condition . to do no more than ordinary now , is to do nothing at all . he that puts forth no more strength and activity for his deliverance when he is in depths , ready to perish , than he doth , or hath need to do , when he is at liberty in plain and smoorths paths , is scarcely like to escape . some ( in such conditions ) are careless and negligent ; they think in an ordinary course , to wear off their distempers ; and that although at present they are sensible of their danger ; they shall yet have peace at last ; in which frame there is much contempt of god. some despond and languish away under their pressures . spiritual sloth influenceth both these sorts of persons . let us see the frame under consideration exemplified in another . we have an instance in the spouse , cant. . , , . she had lost the presence of christ ; and so was in the very state and condition before described , v. . it was night with her , a time of darkness and disconsolation ; and she seeks for her beloved : by night on my bed i sought him whom my soul loveth . christ was absent from her , and she was left unto depths and darkness upon that account . wherefore she seeks for him ; but as the most are apt to do in the like state and condition . she mends not her pace , goes not out of , or beyond her course of ordinary duties ; nor the frame she was usually in at other times . but what is the issue ? saith she , i found him not . this is not a way to recover a sense of lost love ; nor to get out of her entanglements . and this puts her on another course ; she begins to think that if things continue in this estate , she shall be undone ; i go on indeed with the performance of duties still , but i have not the presence of my beloved ; i meet not with christ in them . my darkness and trouble abides still ; if i take not some other course , i shall be lost . well saith she , i will rise now , v. . i will shake off all that ease and sloth , and customariness , that cleave to me . some more lively , vigorous course must be fixed on . resolutions for new , extraordinary , vigorous , constant applications unto god , are the first general step and degree , of a sin intangled soul acting towards a recovery , i will rise now . and what doth she do when she is thus resolved ? i will , saith she , go about the streets , and in the broad wayes , and seek him whom my soul loveth . i will leave no wayes or means unattempted , whereby i may possibly come to a fresh enjoyment of him . if a man seek for a friend , he can look for him only in the streets and in the broad wayes ; that is either in towns , or in the fields . so will i do saith the spouse ; in what way , ordinance , or institution soever , in or by what duty soever , publick or private , of communion with others , or solitary retiredness , christ ever was , or may be found , or peace obtained , i will seek him , and not give over until i come to an enjoyment of him . and this frame , this resolution , a soul in depths must come unto , if ever it expect deliverance . for the most part , mens wounds stink and are corrupt because of their foolishness . as the psalmist complains , psal. . . they are wounded by sin ; and through spiritual sloth they neglect their cure ; this weakens them , and disquiets them day by day ; yet they endure all , rather than they will come out of their carnal ease to deal effectually with god in an extraordinary manner . it was otherwise with david , psal. . , . why , saith he , art thou so far from helping me , and from the words of my roaring ! o my god , i cry in the day time , and in the night season , and am not silent . what ayles the man ? can he not be quiet night nor day ? never silent , never hold his peace ? and if he be somewhat disquieted , can he not contain himself , but that he must roar , and cry out ? yea , must he roar thus all the day long , as he speaks , psal. . . and groan all the night , as psal. . . what is the matter with all this roaring , sighing , tears , roaring all the day , all night long ? ah let him alone , his soul is bitter in him ; he is fallen into depths ; the lord is withdrawn from him , trouble is hard at hand , yea , he is full of anxiety on the account of sin ; there is no quietness nor soundness in him ; and he must thus earnestly and restlessy apply himself for relief . alas , what strangers for the most part are men now adayes to this frame ? how little of the workings of this spirit is found amongst us ? and is not the reason of it , that we value the world more , and heaven and heavenly things less than he did ? that we can live at a better rate without a sense of the love of god in christ , than he could do ? and is it not hence that we every day see so many withering professors , that have in a manner lost all communion with god , beyond a little lip-labour , or talking ; the filthy savour of whose wounds are offensive to all but themselves ; and so will they go on ready to dye and perish , rather than with this holy man thus stir up themselves to meet the lord. heman was also like unto him , psal. ; . what sense he had of his depths , he declares , v. . my soul , saith he , is full of troubles , and my life draweth nigh unto the grave . and what course doth he steer in this heavy , sorrowful , and disconsolate condition ? why saith he , o lord god of my salvation , i have cryed day and night unto thee , let my prayer come before thee , encline thine ear unto my cry , v. , . day and night he cryes to the god of his salvation , and that with earnestness and importunity . this was his business , this was he exercised about all his dayes . this is that which is aimed at ; if a gracious soul be brought into the depths before mentioned and described , by reason of sin , when the lord is pleased to lead him forth towards a recovery , he causeth him to be vigorous , and restless in all the duties whereby he may make application to him for deliverance . now wherein this intensness and earnestness of the soul in its applications unto god , doth principally consist , i shall briefly declare , when i have touched a little upon some considerations and grounds that stir it up thereunto . first , the greatness of mens concernments may well put them on this earnestness . men do not use to deal with dull and slothful spirits about their greatest concerns . david tells us , that he was more concerned in the light of gods countenance , than the men of the world could be in their corn and wine , psal. . , . suppose a man of the world , should have his house , wherein all his stock and riches are laid up , set on fire , and so the whole be in danger under his eye to be consumed ; would he be calm and quiet in the consideration of it ? would he not bestir himself with all his might , and call in all the help he could obtain ? and that because his portion , his all , his great concernment lyes at stake . and shall the soul be slothful , careless , dull , secure , when fire is put to its eternal concernments ? when the light of gods countenance , which is of more esteem unto him , than the greatest increase of corn and wine , can be to the men of the world , is removed from him ? it was an argument of prodigious security in jonah , that he was fast asleep when the ship wherein he was , was ready to be cast away for his ●●ke . and will it be thought less in any soul , who being in a storm of wrath and displeasure from god , sent out into the deep after him , shall neglect it , and sleep , as solomon sayes on the top of a mast in the midst of the sea ? how did that poor creature whose heart was mad on his idols , judg. . . cry out , when he was deprived of them ? you have taken away my gods , saith he , and what have i more ? and shall a gracious soul lose his god , through his own folly , the sense of his love , the consolation of his presence , and not with all his might follow hard after him ? peace with god , joy in believing , such souls have formerly obtained ; can they live without them now , in their ordinarily walking , can they choose but cry out with job , o that it were with us , as in former dayes , when the candle of the lord was upon our tabernacle , chap. . , , . and with david , o lord restore unto me the joy of salvation , psal. . . for oh my god , i remember former enjoyments , and my soul is cast down within me , psal. . . they cannot live without it . but suppose , they might make a sorry shift to pass on in their pilgrimage , whilst all is smooth about them ; what will they do in the time of outward tryals and distresses ; when deep calleth unto deep , and one trouble excites and sharpens another : nothing then will support them , they know , but that which is wanting to them ; as hab. . , . psal. . . so that the greatness of their concernment , provokes them to the earnestness mentioned . secondly , they have a deep sense of these their great concernments . all men are equally concerned in the love of god , and pardon of sin . every one hath a soul of the same immortal constitution , equally capable of bliss and wo. but yet we see most men are so stupidly sottish , that they take little notice of these things . neither the guilt of sin , nor the wrath of god , nor death , nor hell , are thought on or esteemed by them ; they are their concernments , but they are not sensible of them . but gracious souls , have a quick living sense of spiritual things . for , first , they have a saving spiritual light whereby they are able to discern the true nature of sin , and the terror of the lord. for though they are now supposed to have lost the comforting light of the spirit ; yet they never loose the sanctifying light of the spirit ; the light whereby they are enabled to discern spiritual things in a spiritual manner , this never utterly departs from them . by this they see sin to be exceeding sinfull , rom. . . by this they know the terror of the lord , cor. . . and that it is a fearful thing to fall into the hands of the living god , heb. . . by this they discover the excellency of the love of god in christ , which passeth knowledge , the present sense whereof they have lost . by this they are enabled to look within the vail , and to take a view of the blessed consolations which the saints enjoy , whose communion with god was never interrupted . this represents to them all the sweetness , pleasure , joy , peace , which in former dayes they had whilst god was present with them in love : by this , are they taught to value all the fruits of the blood of jesus christ , of the enjoyment of many whereof they are at present cut short and deprived . all which , with other things of the like nature and importance make them very sensible of their concernments . secondly , they remember what it cost them formerly to deal with god about sin ; and hence they know it is no ordinary matter they have in hand . they must again to their old work ; take the old cup into their hands again . a recovery from depths is as a new conversion . oft-times in it , the whole work , as to the souls apprehension , is gone over afresh . this the soul knows to have been a work of dread , terror and trouble , and trembles in it self , at its new tryals . and , thirdly , the holy ghost gives unto such poor souls , a fresh sense of their deep concernments , on purpose that it may be a means to stir them up unto these earnest applications unto god. the whole work is his , and he carries it on , by means suited to the compassing of the end he aimeth at . and by these means is a gracious soul brought into the frame mentioned . now there are sundry things that concur in and unto this frame . first , there is a continual thoughtfulness about the sad condition wherein the soul is in its depths . being deeply affected with their condition they are continually ruminating upon it , and pondering it in their minds . so david declares the case to have been with him , psal. . , , , , , , . thine arrows stick fast in me , and thy hand presseth me sore ; there is no soundness in my flesh , because of thine anger , neither is there any rest in my bones because of my sins ; for mine iniquities are gone over mine head , as an heavy burthen they are too heavy for me , my wounds stink , and are corrupt , because of my foolishness ; i am troubled , i am bowed down , i go mourning all the day long ; i am feeble and sore broken , i have roared for the disquietness of my heart . restlestness , deep-thoughtfulness , disquietness of heart , continual heaviness of soul , sorrow and anxiety of mind , lye at the bottom of the applications we speak of . from these principles their prayers flow out ; as david adds , v. . lord all my desire is before thee , and my groaning , is not hid from thee . this way all his trouble wrought . he prayed out of the abundance of his meditation and grief . thoughts of their state and condition lye down with such persons , and rise with them ; and accompany them all the day long . as reuben cryed , the child is not , and i whither shall i go ? so doth such a soul ; the love of god is not , christ is not , and i whither shall i cause my sorrow to go ? god is provoked , death is nigh at hand , relief is far away , darkness is about me ; i have lost my peace , my joy , my song in the night ; what do i think of duties ? can two walk together unless they be agreed ? can i walk with god in them , whilst i have thus made him mine enemy ? what do i think of ordinances ? will it do me any good to be at jerusalem , and not see the face of the king ? to live under ordinances , and not to meet in them with the king of saints ? may i not justly fear , that the lord will take his holy spirit from me , until i be left without remedy ? with such thoughts as these are sin-entangled souls exercised , and they lye rolling in their minds , in all their applications unto god. secondly , we see the application it self consists in , and is made by the prayer of faith ; or crying unto god ; now this is done with intenseness of mind ; which hath a twofold fruit or property ; ( . ) importunity ; and ( . ) constancy . it is said of our blessed saviour , that when he was in his depths , about our sins , that he offered up prayers and supplications with strong cryes and tears , heb. . . strong cryes and tears , express the utmost intension of spirit . and david expresseth it by roaring , as we have seen before ; as also by sighing , groaning and panting . a soul in such a condition lyes down before the lord , with sighs , groans , mourning , cryes , tears and roaring , according to the various working of his heart , and its being affected with the things that it hath to do ; and this produceth , first , importunity . the power of the importunity of faith our saviour hath marvelously set out , luke . , , . as also , chap. . . importunate prayer is certainly prevailing . and importunity is as it were made up of these two things : frequency of interposition , and variety of arguings . you shall have a man that is importunate come unto you , seven times a day about the same business , and after all , if any new thought come into his mind , though he had resolved to the contrary , he will come again . and there is nothing that can be imagined to relate unto the business he hath in hand , but he will make use of it , and turn it to the furtherance of his plea. so is it in this case . men will use both frequency of interposition , and variety of arguings , psal. . . i cry unto thee daily , or rather , all the day . he had but that one business , and he attended it to the purpose . by this means we give god no rest , isa. . . which is the very character of importunity . such souls go to god ; and they are not satisfied with what they have done ; and they go again ; and somewhat abideth still with them , and they go to him again ; and the heart is not yet emptied ; they 'l go again to him ; that he may have no rest . what variety of arguments are pleaded with god in this case , i could also manifest in the same david . but it is known to all ; there is not any thing almost that he makes not a plea of ; the faithfulness , righteousness , name , mercy , goodness and kindness of god in jesus christ ; the concernment of others in him , both the friends and foes of god ; his own weakness , and helplesness , yea , the greatness of sin it self : be merciful to my sin , saith he , for it is great . sometimes he begins with some arguments of this kind ; and then being a little diverted by other considerations , some new plea is suggested unto him by the spirit , ane he returns immediately to his first employment and design , all arguing great intension of mind and spirit . secondly constancy also flows from intenseness . such a soul will not give over , untill it obtain what it aims at , and looks for : as we shall see in our process in opening this psalm . and this is in general the deportment of a gracious soul in the condition here represented unto us . as poor creatures love their peace , as they love their souls , as they tender the glory of god , they are not to be wanting in this duty . what is the reason that controversies hang so long between god and your souls , that it may be you scarce see a good day all your lives ? is it not for the most part from your sloth and despondency of spirit ? you will not gird up the loyns of your minds , in dealing with god , to put them to a speedy issue in the blood of christ. you go on and off , begin and cease , try and give over ; and for the most part , though your case be extraordinary , content your selves with ordinary and customary applications unto god. this makes you wither , become useless , and pine away in and under your perplexities . david did not so ; but after many and many a breach made by sin , yet through quick , vigorous , restless actings of faith , all was repaired , so that he lived peaceably and dyed triumphantly . up then and be doing ; let not your wounds corrupt because of your folly ; make through work of that which lyes before you ; be it long , or difficult , it is all one , it must be done , and is attended with safety ; what you are like to meet withal in the first place shall nextly be declared . verse . the words of the verse explained ; and their meaning opened . the general frame of a gracious soul in its perplexities about sin , hath been declared . it s particular actings , what it doth , what it meets withal , are nextly represented unto us . first , then in particular it cryes out , if thou lord shouldst mark iniquities , o lord who shall stand ? there is in the words a supposition ; and an inference on that supposition . in the supposition ; there is , first , the name of god that is fixed on as suited unto it . and secondly , the thing it self supposed . in the inference , there is expressed the matter of it ; to stand ; and the manner of its proposal ; wherein two things occur , ( . ) that it is expressed by way of interrogation : ( . ) the indefiniteness of that interrogation ; who shall stand ? if thou lord ; he here fixes on another name of god ; which is jah . a name though from the same root with the former , yet seldom used , but to intimate and express the terrible majesty of god. he rideth on the heavens , and is extolled by his name jah . psal. . . he is to deal now with god about the guilt of sin ; and god is represented to the soul as great and terrible ; that he may know what to expect and look for , if the matter must be tryed out according to the demerit of sin . what then saith he to j a h ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thou shouldst mark iniquities . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to observe and keep as in safe custody . to keep , preserve and watch diligently . so to remark and observe , as to retain that which is observed , to ponder it , and lay it up in the heart , gen. . . jacob observed josephs dream : that is , he retained the memory of it , and pondered it in his heart . the marking of iniquities then here intended , is gods so far considering and observing of them , as to reserve them for punishment and vengeance . in opposition unto this marking , he is said not to see sin , to overlook it , to cover it , to forget it , or remember it no more ; that is , to forgive it , as the next verse declares . i need not shew that god so far marks all sins in all persons , as to see them , know them , disallow them , and to be displeased with them . this cannot be denyed without taking away of all grounds of his fear and worship . to deny it , is all one as to deny the very being of god ; deny his holiness and righteousness , and you deny his existence . but there is a day appointed , wherein all the men of the world shall know , that god knew and took notice of all and every one of their most secret sins . there is then a double marking of sin in god , neither of which can be denyed in reference unto any sins , in any persons . the first is physical , consisting in his omniscience whereunto all things are open and naked . thus no sin is hid from him ; the secretest are before the light of his countenance . all are marked by him . secondly , moral ; in a displicency with , or displeasure against every sin , which is inseparable from the nature of god , upon the account of his holiness . and this is declared in the sentence of the law , and that equally to all men in the world . but the marking here intended , is that which is in a tendency to animadversion and punishment according to the tenor of the law. not only the sentence of the law , but a will of punishing according to it is included in it . if saith the psalmist , thou the great and dreadful god , who art extolled by thy glorious name jah , shouldst take notice of iniquities , so as to recompence them unto sinners that come unto thee according to the severity and exigence of thy holy law. what then ? it is answered by the matter of the proposal , who can stand ? that is , none can so do ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes chrysostom ; this who , is none . no man , not one in the world . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quis stabit , or consistet ; who can stand , or abide and endure the tryal ? every one on this supposition must perish , and that eternally . this the desert of sin , and the curse of the law , which is the rule of this marking of their iniquity , doth require . and there is a notable emphasis in the interragation , which contains the manner of the inference . who can stand ? is more than if he had said , none can abide the tryal , and escape without everlasting ruine . for the interrogation is indefinite ; not how can i ? but , who can stand ? when the holy ghost would set out the certainty , and dreadfulness of the perishing of ungodly men , he doth it by such a kind of expression , wherein there is a deeper sense intimated into the minds of men , than any words can well cloath or declare . pet. . . what shall be the end of them that obey not the gospel ? and v. . where shall the ungodly and the sinner appear ? so here . who can stand ? there is a deep insinuation of a dreadful ruine , as unto all , with whom god shall so deal , as to mark their iniquities . see psal. . . the psalmist then addressing himself to deal with god about sin , layes down in the first place in the general how things must go , not with himself only , but with all the world , upon the supposition he had fixed . this is not my case only ; but it is so with all mankind , every one who is partaker of flesh and blood ; whether their guilt answer that , which i am oppressed withal or no ; all is one ; guilty they are all , and all must perish : how much more must that needs be my condition , who have contracted so great a guilt as i have done . here then he layes a great argument against himself , on the supposition before laid down . if none , the holiest , the humblest , the most believing soul , can abide the tryal , can endure ; how much less can i , who am the chiefest of sinners , the least of saints , who come unspeakably behind them in holiness , and have equally gone beyond them in sin ? this is the sense and importance of the words ; let us now consider how they are expressive of the actings of the soul whose state and condition is here represented unto us , and what directions they will afford unto us , to give unto them who are fallen into the same state . what first presents it self to a soul in distress on the account of sin . this opened in four propositions . thoughts of gods marking sin according to the tenor of the law full of dread and terror . what depths the psalmist was in , hath been declared ; in them , what resolution he takes upon himself to seek to god alone for relief and recovery , hath been also shewed ; and what earnestness in general he useth therein ; addressing himself unto god in that frame , with that purpose and resolution , the first thing he fixeth on in particular is the greatness of his sin , and guilt , according to the tenor of the law. it appears then , that , first , in a sin perplexed souls addresses unto god , the first thing that presents it self unto him , is gods marking sin according to the tenor of the law. the case is the same in this matter with all sorts of sinners ; whether before conversion , or in relapses and entanglements after conversion . there is a proportion between conversion and recoveries . they are both wrought by the same means and wayes ; and have both the same effects upon the souls of sinners , although in sundry things they differ , not now to be spoken unto . what then is spoken on this he●d , may be applyed unto both sorts ; to them that are yet unconverted , and to them who are really delivered from their state and condition ; but especially unto those who know not whether state they belong unto , that is , to all guilty souls . the law will put in its claim to all . it will condemn the sin , and try what it can do against the sinner . there is no shaking of it off ; it must be fairly answered , or it will prevail . the law issues out an arrest for the debt ; and it is to no purpose to bid the serjeant be gone , or to entreat him to spare . if payment be not procured , and an acquittance produced , the soul must to prison . i am going unto god saith the soul. he is great and terrible , a marker of sin , and what shall i say unto him ? this makes him tremble , and cry out , o lord who shall stand ? so that it appears hence , that , secondly , serious thoughts of gods marking sin according to the tenor of the law , is a thing full of dread and terror to the soul of a sinner . but this is not all ; he is not swallowed up in this amazement , crying out only who can stand ? there is included in the words , a through sincere acknowledgement of his own sin , and the guilt thereof . mentioning the desert of sin , in his own case , he acknowledgeth his own . so that , thirdly , sincere sense and acknowledgement of sin , with self-condemnation in the justification of god , is the first peculiar especial working of a gracious soul rising out of its entanglements . all this is included in these words . he acknowledgeth both his own guilt , and the righteousness of god , if he should deal with him according to the demerit of sin . and these things lye in the words absolutely considered ; but the state of the soul here represented , carries us on farther . he rests not here , as we shall see in the opening of the next verse , the chief thing aimed at in the whole . and as a transition from the one to the other , that we may still carry on the general design at the entrance laid down ; we must take along with us this farther observation . fourthly , though self-condemnation be an eminent preparation for the discovery of forgiveness in god , yet a poor distressed soul is not to rest in it , nor to rest upon it , but to pass on to the embracing of forgiveness it self . there is yet a general proposition lying in the words , that we may make use of in our passage ; and it is this , gods marking of iniquities , and mans salvation are everlastingly inconsistent . i mean his marking them in the persons of the sinners , for the ends before mentioned . of some of these i shall farther treat , according as the handling of them conduceth to the purpose in hand . that which i shall begin withal , is that which was first laid down about the effects of serious thoughts concerning gods marking sin according to the tenor of the law ; which as i said , is the first thing that presents it self unto a sin entangled soul in its addresses unto god. but this shall not pass alone . i shall draw the two first observations into one , and make use of the first only in the confirmation of the other ; which will express the sense of the words absolutely considered . the third and fourth will lead us on in the progress of the soul , towards the relief sought after , and proposed . that therefore which first is to be insisted on , comes up to this proposition . in a sin perplexed souls addresses unto god , the first thing that presents it self unto him is , gods marking of sin according to the tenor of the law , which of its self is apt to fill the soul with dread and terror . i shall first somewhat speak unto it in this ; as considering in its self , and then enquire into the concernment of the soul in it , whose condition is here described . the lord speaks of some who when they hear the words of the curse , yet bless themselves , and say they shall have peace ; deut. . . let men preach , and say what they please of the terror of the lord , they will despise it ; which god threatens with utter extermination : and he notes it again , as an amazing wickedness , and the height of obdurateness , jer. . . generally it is with sinners , as it was with gaal the son of ebed , judg. . when he was fortifying of sichem against abimelech ; zebul tells him that abimelech will come and destroy him . let him come saith gaal , i shall deal well enough with him , let him bring forth his army , i fear him not ; but upon the very first appearance of abimelech's army , he trembleth for fear , v. . tell obdurate sinners of the wrath of god , and that he will come to plead his cause against them ; for the most part they take no notice of what you say ; nor have any serious thoughts about it ; but go on as if they were resolved they should deal well enough with him . notwithstanding all their stoutness , a day is coming wherein fearfulness shall surprise them , and make them cry out , who amongst us shall dwell with devouring fire , who amongst us shall inhabit with everlasting burnings ? yea , if the lord be pleased in this life in an especial manner to draw nigh to any of them , they quickly see , that their hearts cannot endure , nor can their hands be strong , ezek. . . their hands hang down , and their stout hearts tremble like an aspen leaf . he who first sinned , and had first occasion to have serious thoughts about gods marking sin , gives us a notable instance of what we have assirmed . and the first in every kind , is the measure of all that follows in the same kind , gen. . . he heard the voyce of god : so he had done before without the least trouble or consternation of spirit ; he was made for communion with god ; and that he might hear his voice was part of his blessedness . but now saith he , i heard thy voice and was afraid , and hid my self . he knew that god was coming in the inquest of sin , and he was not able to bear the thoughts of meeting him ; could he have gone into the bowels of the earth from whence he was taken , and have been there hid from god , he would not have failed to have attempted it . things are now altered with him ; in that god whom he loved before , as a good , holy , powerful , righteous creator , preserver , benefactor and rewarder , he saw nothing now , but wrath , indignation , vengeance and terror . this makes him tremble out those dreadful words , i heard thy voice , and was afraid , and hid my self . the giving out of the law afterwards , evinces what effects the consideration of gods proceeding with sinners , according to the tenor of it , must needs produce , exod. . , . all the people saw the thundrings and the lightnings , and the voice of the trumpet , and the mountain smoaking ; as the apostle also describes it , heb. . . in this manner came forth from the lord that fiery law , deut. . . so that all who were concerned in it , did exceedingly quake and tremble . and yet all this respects but the severity of the law in general , without the application of it unto any soul in particular . there is a solemnity , that carrieth an awe with it , in the preparation of an assize to be kept and held by poor worms like our selves ; but the dread of it , is peculiar to the malefactors , for whose tryal and execution all this preparation is made . when a soul comes to think , that all this dreadful preparation , this appearance of terrible majesty , these streams of the fiery law are all pointed towards him , it will make him cry out , lord who can stand ? and this law is still in force towards sinners , even as it was on the day wherein it was given on mount sinai . though moses grew old , yet his strength never failed . nor hath his law , the law given by him , lost any thing of its strength , power , or authority towards sinners . it is still accompanied with thundrings and lightnings as of old . and it will not fail to represent the terror of the lord to a guilty soul. among the saints themselves i could produce instances to manifest that they have found it to be thus . the cases of job , david , heman are known . i shall only consider it in christ himself . from himself he had no occasion of any discouraging thought ; being holy , harmless , undefiled . he fulfilled all righteousness , did his fathers will in all things , and abode in his love. this must needs be attended with the highest peace , and most blessed joy. in the very entrance of his tryals , he had a full perswasion of a comfortable issue and success ; as we may see , isa. . , . but yet when his soul was exercised with thoughts of gods marking our iniquities upon him , it was sorrowful unto the death . he was amazed and very heavy , mark . . his agony , his bloody sweat , his strong cryes and supplications , his reiterated prayers , if it be possible let this cup pass from me , his last dreadful cry , my god , my god , why hast thou forsaken me , all manifest what apprehensions he had , of what it was for god to mark iniquities . well may poor sinners cry out , lord who shall stand ? when the son of god himself , so trembled under the weight of it . in serious thoughts of gods marking sin , he is represented unto the soul under all those glorious terrible attributes and excellencies which are apt to beget a dread and terror in the hearts of sinners , when they have no relief from any covenant engagements in christ. the soul looks upon him as the great law-giver , james . . able to revenge the breach of it , by destroying body and soul in hell fire ; as one terrible in holiness , of purer eyes than to behold iniquity ; so also in greatness and in power ; the living god , into whose hands it is a fearful thing to fall ; as attended with vindictive justice , saying vengean●e is mine , and i will recompence , heb. . . now for a soul to consider god , cloathed with all these dreadful and terrible excellencies , coming to deal with sinners according to the tenor of his fiery law , it cannot but make him cry out with moses , i exceedingly quake and tremble . these things work on their minds the conclusion mentioned before , as asserted in these words ; namely , that gods marking of sin according to the tenor of the law , and mans salvation , are utterly inconsistent ; a conclusion , that must needs shake a soul , when pressed under a sense of its own guilt . when a person who is really guilty , and knows himself to be guilty , is brought unto his tryal , he hath but these four grounds of hope that his safety and his tryal may be consistent . he may think that either ( . ) the judge will not be able to find out , or discover his crimes ; or ( . ) that some one will powerfully intercede for him with the judge : or ( . ) that the rule of the law is not so strict as to take notice of his miscarriages ; or ( . ) that the penalty of it , is not so severe but that there may be a way of escape . cut him short of his expectations from some , one , or all of these , and all his hopes must of necessity perish . and how is it in this case ? first , of the judge we have spoken somewhat already . the present enquiry is , whether any thing may be hid from him or no ; and so a door of escape be opened to a sinner . the apostle tels us , that all things are open and naked unto him , heb. . . and the psalmist , that there is not a thought in our hearts , nor a word in our tongue , but he understandeth it asar off , and knoweth it altogether , psal. . , . what the sinner knows of himself , that may cause him to fear , that god knows . and what he knows not of himself , that deserves his fear , that god knows also ; for he is greater than our hearts , and knoweth all things , john . . when god shall not only set in order before the sinner , the secret sins , which he retains some remembrance of ; but also brings to mind and represents unto him , that world of filth and folly , which either he never took any real notice of , or hath utterly forgotten , it will trouble him , yea confound him . secondly , but may not this judge be intreated to pass by what he knows , and to deal favourably with the sinner ? may not an intercessor be obtained to plead in the behalf of the guilty soul ? eli determines this matter , sam. . . if one man sin against another , the judge shall judge him ; but if a man sin against the lord , who shall intreat for him ? there is not , saith job between us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that might argue the case , in pleading for me , and so make up the matter , laying his hand upon us both , job . . we now consider a sinner purely under the administration of the law ; which knows nothing of a mediator . in that case who shall take upon him to intercede for the sinner ? besides , that all creatures in heaven and earth are engaged in the quarrel of god against sinners ; and besides the greatness and terror of his majesty , that will certainly deterr all or any of them from undertaking any such work ; what is the request that in this case must be put up unto god ? is it not that he would cease to be holy , leave off from being righteous , relinquish his throne , deny himself , and his soveraignty , that a rebell , a traytor , his cursed enemy may live and escape his justice : is this request reasonable ? is he fit to intercede for sinners that shall make it ? would he not by so doing prove himself to be the greatest of them ? the sinner cannot then expect any door of escape to be opened unto him ? all the world is against him ; and the case must be tryed out nakedly between god and him : but , thirdly , it may be the rule of the law whereby the sinner is to be tryed , is not so strict , but that in the case of such sins as he is guilty of , it may admit of a favourable interpretation ; or that the good that he hath done , may be laid in the ballance against his evil , and so some relief be obtained that way . but the matter is quite otherwise ; there is no good action of a sinner , though it were perfectly good , that can lye in the ballance with , or compensate the evil of the least sin committed . for all good is due on another account , though no guilt were incurred . and the payment of money that a man owes , that he hath borrowed , makes no satisfaction for what he hath stole ; no more will our duties compensate for our sins . nor is there any good action of a sinner , but it hath evil and guilt enough attending it , to render it self unacceptable ; so that men may well cease from thoughts of their supererrogation . besides where there is any one sin , if all the good in the world might be supposed to be in the same person , yet in the indispensible order of our dependance on god , nothing of that good could come into consideration , until the guilt of that sin were answered for unto the utmost . now the penalty of every sin , being the eternal ruine of the sinner , all his supposed good can stand him in little stead . and for the law it self , it is an issue of the holiness , righteousness , and wisdom of god ; so that there is not any evil , so great or small , but is forb dden in it , and condemned by it . hereupon david so states this whole matter , psal. . . enter not into judgement with thy servant , for in thy sight shall no man living be justified . that is , if things are to be tryed out and determined by the law , no sinner can obtain acquitment ; as paul declares the sense of that place to be , rom. . . gal. . . but yet , fourthly , it may be the sentence of the law is not so fierce and dreadful , but that though guilt be found , there may be yet a way of escape . but the law speaks not one word on this side death to an offendor . there is a greatness , and an eternity of wrath in the sentence of it ; and it is god himself who hath undertaken to see the vengeance of it executed . so that on all these accounts the conclusion mentioned must needs be fixed in the soul of a sinner , that entertains thoughts of drawing nigh to god. though what hath been spoken , may be of general use unto sinners of all sorts , whether called home to god , or yet strangers to him , yet i shall not insist upon any general improvement of it , because it is intended only for one special end or purpose . that which is aimed at , is to shew what are the first thoughts that arise in the heart of a poor intangled soul , when first he begins to endeavour a recovery in a returnal unto god. the law immediately puts in its claim unto him , and against him . god is represented unto him , as angry , displeased , provoked ; and his terror more or less besets him round about . this fills him with fear , shame , and confusion of face ; so that he knows not what to do : these troubles are greater or lesser , according as god seeth it best for the poor creatures present humiliation , and future safety . what then doth the sinner ? what are his thoughts hereupon ? doth he think to fly from god , and to give over all endeavours of recovery ? doth he say this god is an holy and terrible god , i cannot serve him , it is to no purpose for me to look for any thing but fury and destruction from hira ; and therefore i had as good give over , as persist in my desing of drawing nigh to him ? it cannot be denyed but that in this case , thoughts of this nature will be suggested by unbelief : and that sometimes great perplexities arise to the soul by them . but this is not the issue and final product of this exercise of the soul ; it produceth another effect ; it calls for that which is the first particular working of a gracious soul arising out of its sin intanglements . this is , as was declared ; a sincere sense of sin , and acknowledgement of it , with self condemnation in the justification of god : this is the first thing that a soul endeavouring a recovery from its depths is brought and wrought unto . his general resolution to make serious and through work , with what he hath in hand , was before unfolded . that which in the next place we are directed unto in these words , is the reflection on its self , upon the consideration of gods marking iniquity , now mentioned . this is faiths great and proper use of the law ; the nature whereof shall be farther opened in the next discourse . the first particular actings of a soul towards a recovery out of the depths of sin . sense of sin , wherein it consists . how it is wrought . acknowledgement of sin ; its nature and properties . self-condemnation . what is the frame of the soul in general , that is excited by grace , and resolves in the strength thereof to attempt a recovery out of the depths of sin entanglements , hath been declared . we have also shewed what entertainment in general such a soul had need to expect , yea , ordinarily shall be sure to meet withall . it may be he goes forth at first like sampson with his locks cut , and thinks he will do as at other times ; but he quickly finds , his peace lost , his wounds painful , his conscience restless , god displeased , and his whole condition , as to the utmost of his own apprehension , hazardous . this fills him with the thoughts expressed in this third verse , and fixes the conclusion in his mind , discoursed of before . he finds now that he hath the law afresh to deal withal . thence ariseth that sense and acknowledgement of sin , that self-condemnation , in the justification of god , whereof we now speak . he grows not sullen , stubborn , displeased , and so runs away from god ; he doth not utterly saint , despond and give over ; he pleads not any thing in his own justification , or for the extenuation of his sin and guilt ; he quarrelleth not with , he repineth not against the holiness , severity and righteousness of the law of god ; but reflects wholly on himself , his own unworthiness , guilt and desert ; and in a sence of them lyes down at the foot of god , in expectation of his word and sentence . three things in this condition we ascribe unto such a soul. first , a sincere sense of sin . there is a twofold sense of sin . the one is general and notional , whereby a man knows what sin is , that himself is a sinner ; that he is guilty of this or that , these or those sins ; only his heart is not affected proportionably to that discovery and knowledge which he hath of these things . the other is active and efficacious . the soul being acquainted with the nature of sin , with its own guilt in reference unto sin in general , as also to this or that sin , is universally influenced by that apprehension unto suitable affections and operations . of both these we have an instance in the same person . david before nathans coming to him , had the former , afterwards he had the latter also . it cannot be imagined but that before the coming of the prophet , he had a general knowledge and sense not only absolutely of the nature of sin , but also , that himself was a sinner , and guilty of those very sins which afterwards he was reproved for . to think otherwise is to suppose , not only that he was un-sainted , but un-manned also , and turned into a beast . but yet this wrought not in him any one affection suitable to his condition . and the like may be said of most sinners in the world . but now when nathan comes to him and gives him the latter efficacious sense whereof we speak , we know what effects it did produce . it is the latter only that is under consideration ; and that also is twofold : ( . ) legal or antecedaneous unto conversion ; ( ) evangelical , and previous to the recovery from depths , whereof we treat . how these two differ , and how they may be discerned one from the other , being both of them in their kind sincere , is not my business to declare . now this tast , which we assign as the first duty , work , or acting of a returning soul , is a deep and practical apprehension wrought in the mind and heart of a believing sinner by the holy ghost , of sin and its evils , in reference unto the law , and love of god , the cross , and blood of christ , the communion and consolation of the spirit , and all the fruits of love , mercy , or grace , that it hath been made partaker of , or on gospel grounds . hoped for . first , the principal efficient cause of it is the holy ghost . he it is who convinceth of sin , john . . he works indeed by means . he wrought it in david by the ministry of nathan ; and he wrought it in peter , by the look of christ. but his work it is . no man can work it upon his own soul. it will not spring out of mens rational considerations . though men may exercise their thoughts about such things , as one would think were enough to break the hearts of stones , yet if the holy ghost put not forth a peculiar efficacy of his own , this sense of sin will not be wrought or produced . as the waters at the pool of bethesda were not troubled , but when an angel descended and moved them ; no more will the heart for sin , without a saving elapse of the holy ghost . secondly , it is a deep apprehension of sin , and the evils of it . sleight transient thoughts about them , amount not to the sense of which we speak . my sorrow , saith david , is continually before me , psal. . . it pressed him alwayes and greatly . hence he compares this sense of sin wrought by the holy ghost , to arrows that stick in the flesh , v. . they pain sorely , and are alwayes perplexing . sin in this sense of it , layes hold on the soul , so that the sinner cannot look up , psal. . . and it abides with him , making his sore run in the night without ceasing , psal. . . and depriveth the soul of rest ; my soul saith he , refused to be comforted . this apprehension of sin , lyes down , and rises with him in whom it is . transient thoughts attended with infrequent sighs and ejaculations , little become a returning soul. and thirdly , it is practical . it is not seated only in the speculative part of the mind , hovering in general notions ; but it dwel's in the practical understanding , which effectually influenceth the will and affections . such an apprehension as from which sorrow and humiliation are inseparable . the acts of the practical understanding , do so necessarily produce , together with them suitable acts of the will and affections , that some have concluded that those are indeed proper acts of the will , which are usually ascribed to the understanding . it is so in the mind , as that the whole soul is cast into the mould and likeness of it , humiliation , sorrow , self-abhorrency , do live and dye with it . fourthly , it hath in the first place , respect unto the law of god. there can be no due consideration of sin , wherein the law hath not its place . the law calls for the sinner , and he willingly gives up his sin to be judged by it . there he sees it to be exceeding sinful , rom. . . though a believer be less under the power of the law than others , yet he knows more of the authority and nature of it than others . he sees more of its spirituality and holiness . and the more a man sees of the excellency of the law , the more he sees of the vileness of sin . this is done by a soul in its first endeavour for a recovery from the entanglements of sin . he labours throughly to know his disease , that he may be cured . it will do him no good , he knows , to be ignorant of his distemper , or his danger . he knows that if his wounds be not searched to the bottom , they will stink and be corrupt . to the law then he brings himself and his sin . by that , he sees the vileness of the one , and the danger of the other . most men lye still in their depths , because they would willingly escape the first step of their rising . from the bottom of their misery , they would fain at once be at the top of their felicity . the soul managed in this work by the holy ghost doth not so . he converseth with the law ; brings his sin unto it ; and fully hears the sentence of it . when the sin is throughly condemned , then he farther takes care of the sinner . as ever you desire to come to rest , avoid not this entrance of your passage unto it . weigh well , and attend unto what the law speaks of your sin and its desert , or you will never make a due application to god for forgiveness . as ever you would have your souls justified by grace , take care to have your sins judged by the law. secondly , there is a respect in it to the love of god. and this breaks the heart of the poor returning sinner . sorrow from the law , shuts it self up in the soul , and strangleth it . sorrow from the thoughts of the love of god opens it , and causseth it to flow forth . thoughts of sinning against the love of god , managed by the holy ghost ; what shall i say ? their effects in the heart are not to be expressed . this made ezra cry out , o my god i blush and am ashamed to lift up my face to thee , chap. . . and v. . what shall we say after this ? after what ? why all the fruits of love and kindness they had been made partakers of . thoughts of love and sin laid together , make the soul blush , mourn , be ashamed and confounded in its self . so ezek. . . then shall you remember your own evil wayes , and your doings that were not good ; when shall they do so ? when thoughts and apprehensions of love shall be brought home to them ; and saith he , then shall you loath your selves in your own sight . the soul now calls to mind , what love , what kindness , what mercy , what grace , what patience hath been exercised towards it , and whereof it hath been made partaker . the thoughts of all these now come in upon him as streams of water . such mercy , such communion , such priviledges , such hopes of glory , such tastes of heaven , such peace , such consolation , such joy , such communications of the spirit , all to a poor , wretched , cursed , lost , forlorn sinner ; and all this despised , neglected , the god of them all provoked , forsaken . ah saith the soul , whither shall i cause my sorrow to go ? this fills him with shame and confusion of face ; makes him mourn in secret , and sigh to the breaking of the loyns ; and then , thirdly , the blood and cross of christ is also brought to remembrance by the holy ghost . ah , saith the soul , have i thus requited the wonderful astonishing love of my redeemer ? is this the return , the requital , i have made unto him ? are not heaven and earth astonished at the despising of that love , at which they are astonished ? this brake peters heart upon the look of christ. such words as these from christ , will in this condition , sound in the ears of the soul. did i love thee , and leave my glory to become a scorn and reproach for thy sake ? did i not think my life , and all that was dear unto me too good for thee , to save thee from the wrath to come ? have i been a wilderness unto thee , or a land of darkness ? what could i have done more for thee ; when i had nothing left but my life , blood and soul , they went all for thee that thou mightest live by my death , be washed in my blood , and be saved through my souls being made an offering for thee ? and hast thou thus requited my love ? to prefer a lust before me , the world before me , or by meer sloth and folly to be turned away from me ; go unkind and unthankful soul , and see if thou canst find another redeemer : this overwhelms the soul , and even drowns it in tears and sorrow . and then the bitterness also of the sufferings of christ , are brought to mind . they look on him whom they have pierced and mourn , zech. . . they remember his gall and wormwood ; his cryes and tears ; his agony and sweat , his desertion and anguish ; his blood and death ; the sharpness of the sword that was in his soul , and the bitterness of the cup that was put into his hand . such a soul now looks on christ , bleeding , dying , wrestling with wrath and curse for him , and seeth his sin in the streams of blood that issued from his side . and all this encreaseth that sense of sin whereof we speak . also , fourthly , it relates to the communion and consolations of the holy ghost , with all the priviledges , and fruits of love we are by him made partakers of . the spirit is given to believers upon the promise of christ to dwell in them . he takes up their hearts to be his dwelling place ; to what ends and purposes ? that he may purifie and sanctifie them , make them holy , and dedicate them to god ; to furnish them with graces and gifts , to interest them in priviledges ; to guide , lead , direct , comfort them ; to seal them unto the day of redemption . now this spirit is grieved by sin , ephes. . . and his dwelling place defiled thereby , cor. . . and . . thoughts hereof greatly sharpen the spiritual sense of sin in a recovering soul. he considers , what light , what love , what joy , what consolation , what priviledges it hath by him been made partaker of ; what motions , warnings , workings to keep it from sin , it hath found from him ; and sayes within it self ; what have i done , whom have i grieved , whom have i provoked ; what if the lord should now for my folly and ingratitude utterly take his holy spirit from me ? what if i should have so grieved him that he will dwell in me no more , delight in me no more ? what dismal darkness and disconsolation , yea , what utter ruine should i be left unto ? however , what shame and confusion of face belongs to me for my wretched disingenuity , and ingratitude towards him ? this is the first thing that appears in the returning souls actings and frame ; a sincere sense of sin on the accounts mentioned wrought in it by the holy ghost . and this a soul in the depths described , must come unto , if ever it expect or look for deliverance , and a recovery . let not such persons expect to have a renewed sense of mercy , without a revived sense of sin . secondly , from hence proceedeth an ingenious , free , gracious acknowledgement of sin . men may have a sense of sin , and yet suffer it to lye burning as a fire shut up in their bones , to their continual disquietment , and not be able to come off unto a free soul opening acknowledgement . yea , confession may be made in general , and mention therein of that very sin wherewith the soul is most intangled , and yet the soul come short of a due performance of this duty . consider how the case stood with david , psal. . . when i kept silence , my bones waxed old through my roaring all the day long . how could david keep silence , and yet roar all the day long ? what is that silence which is consistent with roaring ? it is a meer negation of that duty , which is expressed , v. . that is intended . i acknowledge my sins unto thee , and mine iniquities i have not hid . it was not a silence of submission and waiting on god that he intends . that would not have produced a wasting of his spiritual strength , as he complains , this silence did ; my bones waxed old ; nor yet was it a sullen , stubborn and contumacious frame that was upon him ; but he notes , saith calvin , ( and he sayes well ) affectum qui medius est inter tolerantiam & contumaciam , vitio & vertuti affinis ; an affection between patience and stubborness bordering on the one and other . that is , he had a deep sense of sin ; this disquieted and perplexed him all the day long ; which he calls his roaring ; it weakned and wearied him , making his bones wax old , or his strength decay ; yet was he not able to bring his heart to that ingenious gracious acknowledgement , which like the launcing of a festered wound , would have given at least some ease to his soul. gods children are oft-times in this matter like ours . though they are convinced of a fault , and are really troubled at it , yet they will hardly acknowledge it . so do they . they will go up and down , sigh and mourn , roar all the day long ; but an evil and untoward frame of spirit under the power of unbelief and fear , keeps them from this duty . now that this acknowledgement may be acceptable unto god it is required , first , that it be free , then that it be full . first , it must be free and spiritually ingenious . cain , pharaoh , ahab , judas , came all to an acknowledgement of sin ; but it was whether they would or no. it was pressed out of them ; it did not flow from them . the confession of a person under the convincing terrors of the law , or dread of imminent judgements , is like that of malefactors on the rack ; who speak out that , for which themselves and friends must dye . what they say , though it be the truth , is a fruit of force and torture , not of any ingenuity of mind . so is it with meerly convinced persons . they come not to the acknowledgment of sin with any more freedom . and the reason is because all sin hath shame ; and for men to be free unto shame , is naturally impossible , shame being natures shrinking from it self , and the posture it would appear in . but now the returning soul , hath never more freedom , liberty and amplitude of spirit , than when he is in the acknowledgement of those things whereof he is most ashamed . and this is no small evidence that it proceeds from that spirit which is attended with liberty , for where the spirit of god is , there is liberty , cor. . . when david was delivered from his silence , he expresseth this frame in the performance of this duty , psal. . . i acknowledged my sin , and mine iniquities . i have not hid ; i said i will confess my transgression . his mouth is now open , and his heart inlarged . and he multiplies one expression upon another , to manifest his enlargement . so doth a soul rising out of its depths , in this beginning of his address unto god. having the sense of sin , before described wrought in him by the holy ghost , his heart is made free and inlarged unto an ingenious acknowledgement of his sin before the lord. herein he pours out his soul unto god ; and hath not more freedom in any thing , than in dealing about that , whereof he is most ashamed . secondly , full also it must be . reserves ruine confession . if the soul have any secret thought of rolling a sweet morsel under its tongue , of a bow in the house of rimmon , it is like part of the price kept back , which makes the whole robbery , instead of an offering . if there be remaining a bitter root of favouring any one lust or sin , of any occasion of , or temptation unto sin , let a man be as open , free , and earnest as can be imagined in the acknowledgement of all other sins and evils , the whole duty is rendered abominable . some persons when they are brought into depths and anguish about any sin , and are thereon forced to the acknowledgement of it , at the same time they are little concerned , with their other follies and iniquities , that it may be , are no less provoking unto god , than that is from whence their present trouble doth arise . let not , as james speaks in another case , such a man think , that he shall receive any thing from god. it must be full and comprehensive , as well as free and ingenious . and of such importance is the right performance of this duty , that the promise of pardon is oft-times peculiarly annexed unto it , as that which certainly carries along with it , the other duties which make up a full returnal unto god , prov. . . john . . and that place in job is remarkable , chap. . , . he looketh upon men , and if any say i have sinned , and perverted that which was right , and it profited me not ; he will deliver his soul from going into the pit , and his life shall see the light . he shall not only be made partaker of pardon , but of consolation also , and joy in the light of gods countenance . thirdly , there yet remains , self-condemnation with the justification of god , which lyes expresly in the words of the verse under consideration , and hereof are two parts . first , self-abhorrency or dislike . the soul is now wholly displeased with it self , and reflects upon it self with all affections of regret and trouble . so the apostle declares it to have been with the corinthians when their godly sorrow was working in them , cor. . . among other things , it wrought in them indignation and revenge ; or a reflection on themselves with all manner of dislike and abhorrency . in the winding up of the controversie between god and job , this is the point he rests in . as he had come in general to a free , full , ingenious acknowledgement of sin , chap. . , . so in particular he gives up his whole contest , in this abhorrency of himself , chap. . . i abhor my self and repent in dust and ashes . what a vile wretched creature have i been , saith the soul ; i blush and am ashamed to think of my folly , baseness and ingratitude ; is it possible that i should deal thus with the lord ? i abhorr , i loath my self , i would fly any where from my self , i am so vile and loathsome ; a thing to be despised of god , angels and men ; and secondly , there is self-judging in it also . this the apostle invites the corinthians unto , ep. chap. . . if we would judge our selves we should not be judged . this is a persons pronouncing sentence on himself according to the tenor of the law. the soul brings not only its sin , but it self also to the law. it puts it self as to merit and desert under the stroke and severity of it . hence ariseth a full justification of god , in what sentence soever he shall be pleased to pronounce in the case before him . and these three things which we have passed through , compose the frame and first actings of a gracious soul , rising from its depths . they are all of them signally expressed in that place where we have a signal recovery exemplified , hos. . , , , . and this makes way for the exaltation of grace , the great thing in all this dispensation aimed at by god. ephes. . . that which he is now doing , is to bring the soul to glory in him , cor. . . which is all the return he hath from his large and infinitely bountiful expence of grace and mercy . now nothing can render grace conspicuous and glorious , until the soul come to this frame . grace will not seem high , until the soul be laid very low . and this also suits or prepares the soul for the receiving of mercy , in a sense of pardon , the great thing aimed at on the part of the sinner . and it prepares it for every duty that is incumbent on him in that condition wherein he is . this brings the soul to waiting with diligence and patience . if things presently answer not our expectation , we are ready to think , we have done what we can ; if it will be no better we must bear it as we are able ; which frame god abhors . the soul in this frame is contented to wait the pleasure of god , as we shall see in the close of the psalm ? oh saith such an one ; if ever i obtain a sense of love , if ever i enjoy one smile of his countenance more , it is of unspeakable grace . let him take his own time , his own season ; it is good for me quietly to wait , and to hope for his salvation . and it puts the soul on prayer ; yea a soul alwayes in this frame , prayes alwayes . and there is nothing more evident , than that want of a through engagement into the performance of these duties , is the great cause why so few come clear off from their entanglements all their dayes . men heal their wounds slightly ; and therefore after a new painful festering , they are brought into the same condition of restlesness and trouble , which they were in before . grounds of miscarriages when persons are convinced of sin and humbled . resting in that state . resting on it . the soul is not to be left in the state before described . there is other work for it to apply it self unto , if it intend to come unto rest and peace . it hath obtained an eminent advantage for the discovery of forgiveness . but to rest in that state wherein it is , or to rest upon it , will not bring it into its harbour . three things we discovered before in the souls first serious address unto god for deliverance ; sense of sin , acknowledgement of it , and self-condemnation . two evils there are which attend men oftentimes , when they are brought into that state . some rest in it , and press no farther ; some rest upon it , and suppose that it is all which is required of them : the psalmist avoids both these , and notwithstanding all his pressures reacheth out towards forgiveness , as we shall see in the next verse . i shall briefly unfold these two evils , and shew the necessity of their avoidance . first , by resting or staying in it , i mean the souls desponding through discouraging thoughts that deliverance is not to be obtained . being made deeply sensible of sin , it is so overwhelmed with thoughts of its own vileness and unworthiness , as to sink under the burden ; such a soul is afflicted and tossed with tempests and not comforted , isa. . . until it is quite weary . as a ship in a storm at sea ; when all means of contending are gone , men give up themselves to be driven and tossed by the winds and seas at their pleasure . this brought israel to that state wherein he cryed out , my way is hid from the lord , and my judgement is passed over from my god , isa. . . and zion ; the lord hath forsaken me , and my lord hath forgotten me , chap. . . the soul begins secretly to think there is no hope ; god regardeth it not ; it shall one day perish , relief is far away , and trouble nigh at hand . these thoughts do so oppress them , that though they forsake not god utterly to their destruction , yet they draw not nigh unto him effectually to their consolation . this is the first evil that the soul in this condition is enabled to avoid . we know how god rebukes it in sion . sion said the lord hath forsaken me , and my lord hath forgotten me , isaiah . . but how foolish is sion , how froward , how unbelieving in this matter ; what ground hath she for such sinful despondencies , such discouraging conclusions ? can a woman , saith the lord , forget her sucking child , that she should not have compassion on the son of her womb , yea , they may forget , but i will not forget thee . the like reproof he gives to jacob upon the like complaint , chap. . , , . there is nothing that is more provoking to the lord , nor more disadvantagious unto the soul , than such sinful despondency . for , first , it insensibly weakens the soul , and disenables it , both for present duties , and future endeavours . hence , some poor creatures mourn , and even pine away in this condition , never getting one step beyond a perplexing sense of sin all their dayes . some have dwelt so long upon it , and have so intangled themselves with a multitude of perplexed thoughts , that at length their natural faculties have been weakned , and rendred utterly useless ; so that they have lost both sense of sin and every thing else . against some , satan hath taken advantage to cast in so many intangling objections into their minds , that their whole time hath been taken up in proposing doubts and objections against themselves ; with these they have gone up and down , to one and another , and being never able to come unto a consistency in their own thoughts , they have spent all their dayes in a fruitless , sapless , withering comfortless condition . some with whom things come to a better issue , are yet for a season brought to that discomposure of spirit , or are so filled with their own apprehensions , that when the things which are most proper to their condition are spoken to them , they take no impression in the least upon them . thus the soul is weakned by dwelling too long on these considerations ; until some cry with those in ezek. . . our sins are upon us , we pine away in them , and how should we then live ? secondly , this frame , if it abides , by its self , will insensibly give countenance unto hard thoughts of god , and so to repining , and weariness in waiting on him . at first the soul neither apprehends nor fears any such issue . it supposeth that it shall condemn and abhorr it self , and justifie god , and that for ever . but when relief comes not in , this resolution begins to weaken . secret thoughts arise in the heart , that god is austere , inexorable , and not to be dealt withall . this sometimes casts forth such complaints , as will bring the soul unto new complaints , before it comes to have an issue of its tryals . here , in humiliations antecedaneous to conversion , many a convinced person perisheth . they cannot wait gods season , and perish under their impatience . and what the saints of god themselves have been overtaken withal in their depths and tryals , we have many examples and instances . delight and expectation are the grounds of our abiding with god. both these are weakned by a conquering prevailing sense of sin , without some relief from the discovery of forgiveness , though at a distance . and therefore our perplexed soul stayes not here , but presseth on towards that discovery . secondly , there is a resting on this frame , that is noxious and hurtful also . some finding this sense of sin , with those other things that attend it wrought in them , in some measure , begin to think that now all is well , this is all that is of them required . they will endeavour to make a life , from such arguments of comfort , as they can take from their trouble . they think this a ground of peace , that they have not peace . here some take up before conversion , and it proves their ruine . because they are convinced of sin , and troubled about it , and burdened with it , they think it shall be well with them : but were not cain , esau , saul , ahab , judas , convinced of sin , and burdened with it ? did this profit them ? did it interest them in the promises ? did not the wrath of god overtake them notwithstanding ? so is it with many daily , they think their conviction is conversion ; and that their sins are pardoned , because they have been troubled . this then is that which we reject , which the soul in this condition doth carefully avoid ; so to satisfie it self with its humiliation , as to make that a ground of supportment and consolation , being thereby kept off from exercising faith for forgiveness , for this is , first , a fruit of self-righteousness . for a soul to place the spring of its peace or comfort in any thing of its own , is to fall short of christ , and to take up in self . we must not only be justified , but glory in him also , isa. . . men may make use of the evidence of their graces ; but only as mediums to a farther end ; not as the rest of the soul in the least . and this deprives mens very humiliations of all gospel humility . true humility consists more in believing , than in being sensible of sin . that 's the souls great self-emptying and abasing ; this may consist with an obstinate resolution to scamble for something upon the account of self endeavours . secondly , though evangelical sense of sin , be a grace , yet it is not the uniting grace , it is not that which interests us in christ , not that which peculiarly , and in its own nature exalts him . there is in this sense of sin , that which is natural , and that which is spiritual ; or the matter of it , and its spirituality . the former consists in sorrow , trouble , self-abasement , dejection and anxiety of mind , with the like passions . of these i may say as the apostle of afflictions , they are not joyous but grievous . they are such as are accompanied with the aversation of the object which they are conversant about . in their own nature they are no more but the souls retreat into it self , with an abhorrency of the objects of its sorrow and grief . when these affections are spiritualized , their nature is not changed . the soul in and by them , acts according to their nature ; and doth by them as such , but retreat into it self with a dislike of that they are exercised about . to take up here then , must needs be to sit down short of christ ; whether it be for life , or consolation . let there be no mistake . there can be no evangelical sense of sin , and humiliation , where there is not union with christ , zech. . . only in its self , and in its own nature it is not availing . now christ is the only rest of our souls : in any thing , for any end or purpose , to take up short of him , is to lose it . it is not enough that we be prisoners of hope , but we must turn to our strong hold , zech. . . not enough that we are weary and laden , but we must come to him , matth. . , . it will not suffice that we are weak , and know we are weak , but we must take hold on the strength of god , isa. . , . thirdly , indeed pressing after forgiveness , is the very life and power of evangelical humiliation . how shall a man know that his humiliation is evangelical , that his sorrow is according to god ? is it not from hence he may be resolved , that he doth not in it , as cain did , who cryed his sin was greater than he could bear , and so departed from the presence of god ; nor as judas did , who repented , and hanged himself ; nor as felix did , tremble for a while , and then return to his lusts ; nor as the jews did in the prophet , pine away under his iniquities , because of vexation of heart ; nor doth he divert his thoughts to other things , thereby to relieve his soul in his trouble ; nor fix upon a righteousness of his own ; nor slothfully lye down under his perplexity ; but in the midst of it , he plyes himself to god in christ for pardon and mercy . and it is the souls application unto god for forgiveness , and not its sense of sin , that gives unto god the glory of his grace . thus far then have we accompanied the soul in its depths ; it is now looking out for forgiveness ; which what it is , and how we come to have an interest in it , the principal matter in this discourse intended , is nextly to be considered . verse . the words explained , and the design or scope of the psalmist in them discovered . the state and condition of the soul making application unto god in this psalm is recounted , v. . it was in the depths ; not only providential depths of trouble , affliction , and perplexities thereon ; but also depths of conscience , distress on the account of sin , as in the opening of those words hath been declared . the application of this soul unto god , with restless fervency and earnestness , in that state and condition ; its consideration in the first place of the law and the severity of gods justice in a proceedure thereon ; with the inevitable ruine of all sinners , if god insist on that way of dealing with them , have also been opened and manifested from the foregoing verses . being in this estate , perplexed in its self , lost in and under the consideration of gods marking iniquity according to the tenor of the law ; that which it fixes on , from whence any relief , stay or supportment might be expected in such a condition , is laid down in this verse . ver. . but there is forgiveness with thee , that thou maist be feared . i shall first open the words as to their signisication and importance ; then shew the design of the psalmist in them , with reference to the soul whose condition is here represented ; and lastly propose the general truths contained in them , wherein all our concernments do lye . there is forgiveness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the lxx . and hierom accordingly propitiatio ; propitiation : which is somewhat more than venia , or pardon , as by some it is rendred . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condonatio ipsa ; forgiveness its self . it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to spare , to pardon , to forgive , to be propitious : and is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word composed of the same letters varied ( which is common in that language ) signifying to cut off , and destroy . now it is constantly applyed unto sin , and expresseth every thing that concurrs to its pardon , or forgiveness . as , first , it expresseth the mind or will of pardoning , or gods gracious readiness to forgive , psal. . . thou lord art good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ready to forgive ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; benign and meek ; or sparing , propitious . of a gracious merciful heart and nature . so nehem. . . thou art o god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiationum , of propitiations or pardons ; or as we have rendered it , ready to forgive ; a god of forgivenesses ; or all plenty of them is in thy gracious heart , isa. . . so that thou art alwayes ready to make out pardons to sinners . the word is used again dan. . . to the same purpose . secondly , it regards the act of pardoning ; or actual forgiveness it self , psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who forgiveth all thine iniquities ; actually dischargeth thee of them : which place the apostle respecting renders the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , col. . . having freely forgiven you ( for so much the word imports ) all your trespasses . and this is the word that god useth in the covenant , in that great promise of grace and pardon , jer. . . it is warrantable for us , yea necessary to take the word in the utmost extent of its signification and use . it is a word of favour , and requires an interpretation tending towards the enlargement of it . we see it may be rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or propitiation ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or grace ; and venia or pardon ; and may denote these three things . first , the gracious , tender , merciful heart and will of god ; who is the god of pardons and forgiveness ; or one ready to forgive , to give out mercy , to add to pardor . secondly , a respect unto jesus christ , the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or propitiation for sin , as he is expresly called , rom. . . john . . and this is that which interposeth between the gracious heart of god , and the actual pardon of sinners : all forgiveness is founded on propitiation . thirdly , it denotes condonation or actual forgiveness it self , as we are made partakers of it ; comprizing it both actively , as it is an act of grace in god , and passively as terminated in our souls , with the deliverance that attends it . in this sense as it looks downwards , and in its effects respects us , it is of meer grace ; as it looks upwards to its causes and respects the lord christ , it is from propitiation or attonement . and this is that pardon which is administred in the covenant of grace . now as to the place which these words enjoy in this psalm , and their relation to the state and condition of the soul here mentioned , this seems to be their importance . o lord , although this must be granted , that if thou shouldst mark iniquities according to the tenor of the law , every man living must perish , and that for ever ; yet there is hope for my soul , that even i who am in the depths of sin-entanglements , may find acceptance with thee ; for whilst i am putting my mouth in the dust , if so be there may be hope ; i find that there is an attonement , a propitiation made for sin , on the account whereof thou sayest thou hast found a ransome , and wilt not deal with them that come unto thee according to the severity and exigence of thy justice ; but art gracious , loving , tender , ready to forgive and pardon , and dost so accordingly ; there is forgivenesse with thee . the following words , therefore thou shalt be feared , or that thou maist be feared , though in the original free from all ambiguity , yet are so signally varyed by interpreters , that it may not be amiss to take notice of it in our passage . the targum hath it , that thou mayst be seen . this answers not the word , but it doth the sense of the place well enough . god in his displeasure is said to hide himself , or his face , isaiah . . the lord hideth his face from the house of jacob. by forgiveness we obtain again the light of his countenance . this dispels the darkness , and clouds that are about him ; and gives us a comfortable prospect of his face and favour . there is forgiveness with him that he may be seen . besides , there is but one letter different in the original words ; and that which is usually changed for the other . the lxx . render them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for thy names sake ; or thy own sake , that is , freely , without any respect unto any thing in us . this also would admit of a fair and sound construction , but that there is more than ordinary evidence of the places being corrupted . for the vulgar latin , which as to the psalms was translated out of the lxx . renders these words , propter legem tuam ; for thy laws sake ; which makes it evident , that that translator reads the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as now we read . now though this hath in its self , no proper sense ( for forgiveness is not bestowed for the laws sake ) yet it discovers the original of the whole mistake . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law , differs but in one letter from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou maist be feared ; by a mistake whereof this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thy law sake , crept into the text. nor doth this any thing countenance the corrupt figment of the novelty of the hebrew vowels and accents ; as though this difference might arise , from the lxx . using a copy that had none , that is before their invention , which might occasion mistakes and differences ; for this difference is in a letter as well as the vowels ; and therefore there can be no colour for this conceit , unless we say also , that they had copies of old with other consonants than those we now enjoy . bellarmine in his exposition of this place , endeavours to give countenance unto the reading of the vulgar latin ; for thy laws sake ; affirming that by the law here , not the law of our obedience , is intended ; but the law or order of gods dealing with us ; that is his mercy and faithfulness ; which is a meer new invention to countenance an old error , which any tolerable ingenuity would have confessed , rather than have justified by so sorry a pretence . for neither is that expression , or that word , eyer used in the sense here by him faigned , nor can it have any such signification . hierom renders these words , utsis terribilis ; that thou maist be dreadful or terrible , doubtless not according to the intendment of the place . it is for the relieving of the soul , and not for the increasing of its dread and terror , that this observation is made ; there is forgiveness with thee . but the words are clear , and their sense is obvious ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore thou shalt be feared , or that thou maist be feared . by the fear of the lord , in the old testament , the whole worship of god , moral and instituted , all the obedience which we owe unto him , both for matter and manner , is intended . whatever we are to perform unto god , being to be carried on and performed with reverence and godly fear , by a metonymy of the adjunct , that name is given to the whole . that thou mayst be feared , then , is that thou maist be served , worshipped ; that i who am ready to faint and give over on the account of sin , may yet be encouraged unto , and yet continue in that obedience which thou requirest at my hands ; and this appears to be the sense of the whole verse ; as influenced by , and from those foregoing . although o lord , no man can approach unto thee , stand before thee , or walk with thee , if thou shouldst mark their sins and follies according to the tenor of the law , nor could they serve so great and holy a god as thou art ; yet because i know , from thy revelation of it , that there is also with thee on the account of jesus christ the propitiation , pardon and forgiveness ; i am encouraged to continue with thee , waiting for thee , worshipping of thee , when without this discovery , i should rather chuse to have rocks and mountains fall upon me , to hide me from thy presence . but there is forgiveness with thee , and therefore thou shalt be feared . the words being thus opened , we may take a full view in them of the state and condition of the soul expressed in this psalm ; and that answering the experiences of all who have had any thing to do with god , in and about the depths and entanglements of sin . having in , and from his great depths , v. . addressed himself with servent redoubled cryes , yea , outcryes , to god , and to him alone for relief , v. , . having also acknowledged his iniquities , and considered them according to the tenor of the law , v. . he consesseth himself to be lost and undone for ever on that account , v. . but he abides not in this state of self-condemnation and dejection of soul ; he sayes not there is no hope , god is a jealous god , an holy god , i cannot serve him ; his law is a fiery law , which i cannot stand before , so that i had as good give over , sit down and perish , as contend any longer ! no , but searching by faith into the discovery that god makes of himself in christ through the covenant of grace , he finds a stable foundation of encouragement , to continue waiting on him , with expectation of mercy and pardon . propositions or observations from the former exposition of the words . the first proposed to confirmation . no encouragement for any sinner to approach unto god , without a discovery of forgiveness . from the words unfolded as they lye in their contexture , in the psalm , the ensuing propositions do arise . . faiths discovery of forgiveness in god , though it have no present sense of its own peculiar interest therein , is the great supportment of a sin perplexed soul. . gospel forgiveness , whose discovery is the sole supportment of sin distressed souls , relates to the gracious heart , or good will of the father , the god of forgiveness , the propitiation that is made by the blood of the son , and free condonation or pardon according to the tenor of the covenant of grace . . faiths discovery of forgiveness in god , is the sole bottom of adherence to him , in acceptable worship and reverential obedience . the first of these , is that whose confirmation and improvement i principally aim at ; and the other only so far as they have a coincidence therewith , or may be used in a subserviency to the illustration or demonstration thereof . in the handling then of this truth , that it may be of the more advantage unto them whose good is sought , and intended in the proposal and management of it , i shall steer this course , and shew , . that there is not the least encouragement to the soul of a sinner to deal with god without this discovery . . that this discovery of forgiveness in god is a matter great , holy and mysterious ; and which very few on gospel abiding grounds , do attain unto . . that yet this is a great , sacred and certain truth , as from the manifold evidences of it , may be made to appear . . that this is a stable supportment unto a sin distressed soul , shall be manifested ; and the whole applyed , according to the several concernments of those who shall consider it . first , there is not the least encouragement for the soul of a sinner , to entertain any thoughts of approaching unto god without this discovery . all the rest of the world , is covered with a deluge of wrath . this is the only ark whereunto the soul may repair and find rest . all without it , is darkness , curse and terror . we have an instance and example of it , beyond all exception in adam . when he knew himself to be a sinner , and it was impossible for him , as we shall shew afterwards , to make a discovery of any such thing as forgiveness with god , he laid aside all thoughts of treating with him ; the best of his foolish contrivance was for an escape ; gen. . . i heard thy voyce ( saith he to god ) in the garden , and was afraid , because i was naked ; and i hid my self . nothing but thou shalt dye the death , founded in his ears . in the morning of that day , he was made by the hand of god : a few hours before , he had converse and communion with him , with boldness and peace ; why then doth nothing now but fear , flying and hiding possess him ? adam had sinned , the promise was not yet given , no revelation made of forgiveness in god , and what other course , than that vain and foolish one , to fix upon , he knew not . no more can any of his posterity without this revelation . what else any of them hath fixed on in this case , hath been no less foolish than his hiding ; and in most , more pernicious . when cain had received his sentence from god , it is said he went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the presence or face of the lord , gen. . . from his providential presence he could never subduct himself : so the psalmist informs us at large , psal. . , , . the very heathen knew by the light of nature , that guilt could never drive men out of the reach of god. quo fugis encelade , quascunque accesseris oras sub jove semper eris . they knew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the vengeance of god ) would not spare sinners ; nor could be avoided , acts . . from gods gracious presence , which he never enjoyed , he could not depart . it was then his presence as to his worship ; and all outward acts of communion that he forsook , and departed from . he had no discovery by faith , of forgiveness , and therefore resolved to have no more to do with god , nor those who cleaved to him ; for it respects his course , and not any one particular action . this also is stated , isa. . . the sinners in sion are afraid , fearfulness hath surprised the hypocrites ; who among us shall dwell with the devouring fire ? who amongst us shall dwell with everlasting burnings ? the persons spoken of are sinners , great sinners and hypocrites ; conviction of sin , and the desert of it was fallen upon them ; a light to discern forgiveness they had not ; they apprehend god as devouring fire and everlasting burnings only ; one that would not spare , but assuredly inflict punishment according to the desert of sin ; and thence is their conclusion , couched in their interrogation , that there can be no entercourse of peace between him and them ; there is no abiding , no enduring of his presence . and what condition this consideration brings the souls of sinners unto , when conviction grows strong upon them , the holy ghost declares , mich. . , . wherewith shall i come before the lord , and how my self before the high god ? shall i come before him with burnt offerings , with calves of a year old ? will the lord be pleased with thousands of ramms , or with ten thousands of rivers of oyl ? shall i give my first born for my transgression , the fruit of my body for the sin of my soul ? sense of sin presseth , forgiveness is not discovered , ( like the philistins on saul , samuel not coming to his direction ) and how doth the poor creature perplex it self in vain , to find out a way of dealing with god ? will a sedulous and diligent observation of his own ordinances and institutions relieve me ; shall i come before him with burnt-offerings and calves of a year old ? alas thou art a sinner , and these sacrifices cannot make thee perfect or acquit thee , heb. . . shall i do more than ever he required of any of the sons of men ? o that i had thousands of ramms , and ten thousands of rivers of oyl to offer to him ? alas , if thou hadst all the bulls and goats in the world , it is not possible that their blood should take away sins , v. . but i have heard of them who have snatched their own children from their mothers breasts , and cast them into the fire , until they were consumed , so to pacifie their consciences in expiating the guilt of their iniquities ; shall i take this course ? will it relieve me ? i am ready to part with my first born into the fire , so i may have deliverance from my transgressions . alas , this never came into the heart of god to approve , or accept of . and as it was then , whilst that kind of worship was in force , so is it still as to any duties , really to be performed , or imaginarily . where there is no discovery of forgiveness ; they will yield the soul no relief , no supportment ; god is not to be treated upon such terms . greatness and rareness of the discovery of forgiveness in god. reasons of it . testimonies of conscience , and law against it , &c. secondly , this discovery of forgiveness in god is great , holy and mysterious , and which very few on gospel grounds do attain unto . all men indeed say there is ; most men are perswaded that they think so . only men in great and desperate extremities , like cain , or spira , seem to call it into question . but their thoughts are empty , groundless , yea , for the most part wicked , and atheistical . elihu tells us , that to declare this aright to a sinful soul , it is the work of a messenger , an interpreter , one among a thousand , job . . that is indeed , of christ himself . the common thoughts of men about this thing are slight and foolish ; and may be resolved into those mentioned by the psalmist , psal. . . they think that god is altogether such a one as themselves . that indeed he takes little or no care about these things , but passeth them over as slightly as they do themselves ; that , notwithstanding all their pretences , the most of men never had indeed , any real discovery of forgiveness , shall be afterwards undeniably evinced ; and i shall speedily shew the difference that is between their vain credulity , and a gracious , gospel discovery of forgiveness in god. for it must be observed , that by this discovery , i intend , both the revelation of it made by god , and our understanding , and reception of that revelation to our own advantage , as shall be shewed immediately . now the grounds of the difficulty intimated , consist partly in the hinderances , that lye in the way of this discovery ; and partly in the nature of the thing it self , that is discovered ; of both which i shall briefly treat . but here before i proceed , somewhat must be premised to shew what it is , that i particularly intend by a discovery of forgiveness . it may then be considered two wayes ; first , for a doctrinal , objective discovery of it in its truth ; . an experimental subjective discovery of it in its power . in the first sense , forgiveness in god , hath been discovered ever since the giving out of the first promise : god revealed it in a word of promise , or it could never have been known , as shall be afterwards declared . in this sense after many lesser degrees and advancements of the light of it , it was fully and gloriously brought forth by the lord jesus christ in his own person ; and is now revealed , and preached in the gospel , and by them to whom the word of reconciliation is committed . and to declare this is the principal work of the ministers of the gospel . herein lye those unsearchable treasures and riches of christ , which the apostle esteemed as his chiefest honour and priviledge that he was intrusted with the declaration and dispensation of , ephes. . , . i know by many it is despised , by many traduced , whose ignorance and blindness is to be lamented . but the day is coming which will manifest every mans work of what sort it is . in the latter sense how it is made by faith in the soul , shall in its proper place be further opened and made known . here many men mistake , and deceive themselves . because it is so in the book , they think it is so in them also . because they have been taught it , they think they believe it . but it is not so ; they have not heard this voyce of god at any time , nor seen his shape ; it hath not been revealed unto them in its power ; to have this done is a great work : for , first , the constant voyce of conscience lyes against it . conscience ( if not seared ) inexorably condemneth , and pronounceth wrath and anger upon the soul that hath the least guilt cleaving to it . now it hath this advantage ; it lyeth close to the soul , and by importunity , and loud speaking it will he heard in what it hath to say . it will make the whole soul attend , or it will speak like thunder . and its constant voyce is , that where there is guilt there must be judgement , rom. . , . conscience naturally knows nothing of forgiveness . yea , it is against its very trust , work , and office to hear any thing of it . if a man of courage and honesty be entrusted to keep a garrison against an enemy , let one come and tell him , that there is peace made between those whom he serves , and their enemies , so that he may leave his guard , and set open the gates , and cease his watchfulness ; how wary will he be , lest under this pretence he be betrayed ? no saith he , i will keep my hold , until i have express order from my superiours . conscience is entrusted with the power of god in the soul of a sinner , with command to keep all in subjection with reference unto the judgement to come ; it will not betray its trust in believing every report of peace . no! but this it sayes , and it speaks in the name of god ; guilt and punishment are inseparable twins . if the soul sin , god will judge . what tell you me of forgiveness , i know what my commission is ; and that i will abide by ; you shall not bring in a superior commander , a cross principle into my trust ; for if this be so , it seems i must let go my throne ; another lord must come in ; not knowing as yet how this whole business is compounded in the blood of christ. now whom should a man believe if not his own conscience , which as it will not flatter him , so it intends not to affright him , but to speak the truth as the matter requireth . conscience hath two works in reference unto sin ; one to condemn the acts of sin : another to judge the person of the sinner ; both with reference to the judgement of god. when forgiveness comes , it would sever and part these employments , and take one of them out of the hand of conscience . it would divide the spoil with this strong one . it shall condemn the fact , or every sin ; but it shall no more condemn the sinner , the person of the sinner ; that shall be freed from its sentence . here conscience labours with all its might to keep its whole dominion ; and to keep out the power of forgiveness from being enthroned in the soul. it will allow men to talk of forgiveness , to hear it preached , though they abuse it every day ; but to receive it in its power , that stands up in direct opposition to its dominion ; in the kingdom , saith conscience , i will be greater than thou ; and in many , in the most , it keeps its possession , and will not be deposed . nor indeed is it an easie work so to deal with it . the apostle tells us , that all the sacrifices of the law could not do it , heb. . . they could not bring a man into that estate , wherein he should have no more conscience of sin ; that is , conscience condemning the person ; for conscience in a sense of sin , and condemnation of it , is never to be taken away . and this can be no otherwise done but by the blood of christ , as the apostle at large there declares . it is then no easie thing to make a discovery of forgiveness unto a soul , when the work and employment which conscience upon unquestionable grounds challengeth unto it self , lyes in opposition unto it . hence is the souls great desire to establish its own righteousness , whereby its natural principles may be preserved in their power . let self-righteousness be enthroned , and natural conscience desires no more ; it is satisfied , and pacified . the law it knows ; and righteousness it knows , but as for forgiveness it sayes , whence is it ? unto the utmost , until christ perfects his conquest , there are on this account secret struglings in the heart against free pardon in the gospel , and fluctuations of mind and spirit about it . yea , hence are the doubts and fears of believers themselves : they are nothing but the strivings of conscience to keep its whole dominion ; to condemn the sinner as well as the sin . more or less it keeps up its pretensions against the gospel , whilst we live in this world . it is a great work that the blood of christ hath to do upon the conscience of a sinner ; for whereas , as it hath been declared , it hath a power , and claims a right to condemn both sin and sinner , the one part of this its power is to be cleared , strengthened , made more active , vigorous and watchful , the other to be taken quite away . it shall now see more sins than formerly , more of the vileness of all sins than formerly , and condemn them with more abborrency than ever , upon more , and more glorious accounts than formerly ; but it is also made to see an interposition between these sins , and the person of the sinner , who hath committed them ; which is no small or ordinary work . secondly , the law lyes against this discovery . the law is a beam of the holiness of god himself . what it speaks unto us , it speaks in the name and authority of god ; and i shall briefly shew concerning it these two things . . that this is the voyce of the law ; namely , that there is no forgiveness for a sinner . . that a sinner hath great reason to give credit to the law in that assertion . . it is certain that the law knows neither mercy nor forgiveness . the very sanction of it lyes wholly against them : the soul that sinneth shall dye . cursed is he that continueth not in all things written in the book of the law to do them , deut. . . hence the apostle pronounceth universally without exception , that they who are under the law , are under the curse , gal. . . and saith he , v. . the law is not of faith . there is an inconsistency between the law , and believing ; they cannot have their abode in power together . do this and live ; fail and dye ; is the constant immutable voyce of the law. this it speaks in general to all ; and this in particular to every one . . the sinner seems to have manifold and weighty reasons to attend to the voyce of this law , and to acquiesce in its sentence . for , . the law is connatural to him ; his domestick , his old acquaintance . it came into the world with him , and hath grown up with him from his infancy . it was implanted in his heart by nature ; is his own reason ; he can never shake it off , or part with it . it is his familiar , his friend , that cleaves to him as the flesh to the bone ; so that they who have not the law written , cannot but she● forth the work of the law , rom. . . . and that because the law it self is inbred to them ; and all the faculties of the soul are at peace with it , in subjection to it . it is the bond . and ligament of their union harmony and correspondency among themselves , in all their moral actings . it gives life , order , motion to them all . now the gospel , that comes to controll this sentence of the law , and to relieve the sinner from it , is forraign to his nature , a strange thing to him , a thing he hath no acquaintance or familiarity with ; it hath not been bred up with him ; nor is there any thing in him , to side with it , to make a party for it , or to plead in its behalf . now shall not a man rather believe a domestick , a friend , indeed himself ; than a forraigner , a stranger , that comes with uncouth principles , and such as suit not its reason at all , cor. . . . the law speaks nothing to a sinner , but what his conscience assures him to be true . there is a constant concurrence in the testimony of the law and conscience . when the law sayes , this or that is a sin , worthy of death , conscience sayes it is even so , rom. . . and where the law of it self , as being a general rule , rests , conscience helps it on , and sayes , this and that sin , so worthy of death , is the soul guilty of ; then dye saith the law as thou hast deserved . now this must needs have a mighty efficacy to prevail with the soul to give credit to the report and testimony of the law ; it speaks not one word but what he hath a witness within himself to the truth of it . these witnesses alwayes agree ; and so it seems to be established for a truth , that there is no forgiveness . . the law , though it speak against the souls interest , yet it speaks nothing but what is so just , righteous and equal , that it even forceth the souls consent . so paul tells us , that men know this voyce of the law to be the judgement of god , rom. . . they know it , and cannot but consent unto it , that it is the judgement of god ; that is , good , righteous , equal , not to be controlled . and indeed what can be more righteous than its sentence ? it commands obedience to the god of life and death ; promiseth a reward , and declares that for non-performance of duty , death will be inflicted . on these terms the sinner cometh into the world , they are good , righteous , holy ; the soul accepts of them , and knows not what it can desire better or more equal . this the apostle insists upon , rom. . , . wherefore the law is holy , and the commandment holy and just and good ; was then that which was good made death unto me ? godforbid ; but sin that it might appear sin , working death in me , by that which is good ; that sin by the commandment might become exceeding sinful . whereever the blame falls , the soul cannot but acquit the law , and confess that what it says , is righteous , and uncontrollably equal . and it is meet things should be so ; now though the authority and credit of a witness , may go very far in a doubtful matter ; when there is a concurrence of more witnesses it strengthens the testimony ; but nothing is so prevalent to beget belief , as when the things themselves that are spoken are just and good , not liable to any reasonable exception ; and so is it in this case ; unto the authority of the law , and concurrence of conscience , this also is added , the reasonableness , and equity of the thing it self proposed , even in the judgement of the sinner ; namely , that every sin shall be punished , and every transgression receive a meet recompence of reward . . but yet further . what the law sayes , it speaks in the name and authority of god. what it sayes then , must be believed , or we make god a lyar. it comes not in its own name , but in the name of him who appointed it ; you will say then , is it so indeed ? is there no forgiveness with god ? for this is the constant voyce of the law , which you say speaks in the name and authority of god , and is therefore to be believed . i answer briefly with the apostle ; what the law speaks , it speaks to them that are under the law. it doth not speak to them that are in christ , whom the law of the spirit of life , hath set free from the law of sin and death ; but to them that are under the law it speaks , and it speaks the very truth ; and it speaks in the name of god , and its testimony is to be received ; it sayes there is no forgiveness in god , namely , to them that are under the law ; and they that shall flatter themselves with a contrary perswasion will find themselves wofully mistaken at the great day . on these and the like considerations , i say , there seems to be a great deal of reason , why a soul should conclude that it will be according to the testimony of the law ; and that he shall not find forgiveness . law and conscience close together , and insinuate themselves into the thoughts , mind , and judgement of a sinner . they strengthen the testimony of one another , and greatly prevail . if any are otherwise minded , i leave them to the tryal . if ever god awaken their consciences to a through performance of their duty ; if ever he open their souls , and let in the light and power of the law upon them , they will find it no small work to grapple with them . i am sure , that eventually they prevail so far , that in the preaching of the gospel , we have great cause to say , lord who hath believed our report ? we come with our report of forgiveness ; but who believes it ? by whom is it received ? neither doth the light , nor conscience , nor conversation of the most , allow us to suppose it is embraced . thirdly , the ingrafted notions that are in the minds of men , concerning the nature and justice of god , lye against this discovery also . there are in all men by nature indelible characters of the holiness and purity of god ; of his justice and hatred of sin , of his invariable righteousness in the government of the world , that they can neither depose nor lay aside . for notions of god , whatever they are , will bear sway and rule in the heart , when things are put to the tryal . they were in the heathens of old ; they abode with them in all their darkness ; as might be manifested by innumerable instances . but so it is in all men by nature ; their inward thought is , that god is an avenger of sin ; that it belongs to his rule and government of the world , his holiness and righteousness , to take care , that every sin be punished ; this is his judgement which all men know , as was observed before , rom. . . they know , that it is a righteous thing with god to render tribulation unto sinners . from thence is that dread and fear which surprizeth men at an apprehension of the presence of god ; or of any thing under him , above them , that may seem to come on his errand . this notion of gods avenging all sin , exerts it self , secretly , but effectually . so adam trembled , and hid himself . and it was the saying of old , i have seen god , and shall dye . when men are under any dreadful providence ; thundrings , lightnings , tempests , in darkness , they tremble , not so much at what they see , or hear , or feel , as from their secret thoughts that god is nigh , and that he is a consuming fire . now these inbred notions lye universally against all apprehensions of forgiveness ; which must be brought into the soul from without doors ; having no principle of nature to promote them . it is true ! men by nature have presumptions , and common ingrafted notions ; of other properties of god , besides his holiness and justice ; as of his goodness , benignity , love of his creatures ▪ and the like ; but all these have this supposition inlaid with them in the souls of men ; namely , that all things stand between god and his creatures , as they did at their first creation ; and as they have no natural notion of forgiveness , so the interposition of sin , weakens , disturbs , darkens them , as to any improvement of those apprehensions of goodness and benignity which they have . if they have any notion of forgiveness , it is from some corrupt tradition , and not at all , from any universal principle , that is inbred in nature ; such as are those , which they have of gods holiness , and vindictive justice . and this is the first ground from whence it appears , that a real , solid discovery of forgiveness , is indeed a great work ; many difficulties and hinderances , lye in the way of its accomplishment . false presumptions of forgiveness discovered . differences between them , and faith evangelical . before i proceed to produce and manage the remaining evidences of this truth , because what hath been spoken , lyes obnoxious and open to an objection which must needs rise in the minds of many , that it may not thereby be rendered useless unto them , i shall remove it out of the way , that we may pass on to what remains . it will then be said , doth not all this lye directly contrary to our daily experience ? do we not find all men full enough , most too full of apprehensions of forgiveness with god ? what so common as god is merciful ? are not the consciences , and convictions of the most stifled , by this apprehension ? can you find a man that is otherwise minded ? is it not a common complaint that men presume on it , unto their eternal ruine ? certainly then , that which all men do , which every man can so easily do , and which you cannot keep men off from doing , though it be to their hurt , hath no such difficulty in it as is pretended . and on this very account hath this weak endeavour to demonstrate this truth been by some laughed to scorn ; men who have taken upon them the teaching of others , but ( as it seems ) had need be taught themselves , the very first principles of the oracles of god. answ. all this then i say is so , and much more to this purpose may be spoken . the solly and presumption of poor souls herein , can never be enough lamented . but it is one thing to embrace a cloud , a shadow , another to have the truth in reality . i shall hereafter shew the true nature of forgiveness , and wherein it doth consist , whereby the vanity of this self-deceiving will be discovered and laid open . it will appear in the issue that notwithstanding all their pretensions , that the most of men know nothing at all , or not any thing to the purpose of that which is under consideration . i shall therefore for the present , in some few observations , shew how far this delusion of many , differs from a true gospel discovery of forgiveness , such as that we are enquiring after . first , the common notion of forgiveness that men have in the world , is twofold . ( . ) an atheistical presumption on god , that he is not so just and holy , or not just and holy in such a way and manner as he is by some represented , is the ground of their perswasion of forgiveness . men think that some declarations of god , are fitted only to make them mad . that he takes little notice of these things , and that what he doth , he will easily pass by , as they suppose better becomes him . come , let us eat and drink , for to morrow we shall dye . this is their inward thought , the lord will not do good , nor will he do evil ; which sayes the psalmist , is mens thinking that god is such a one as themselves , psal. . . they have no deep nor serious thoughts of his greatness , holiness , purity , severity , but think that he is like themselves ; so far as not to be much moved with what they do . what thoughts they have of sin , the same they think god hath . if with them a slight ejaculation , be enough to expiate sin , that their consciences be no more troubled , they think it is enough with god , that it be not punished . the generality of men make light work of sin ; and yet in nothing doth it more appear what thoughts they have of god. he that hath slight thoughts of sin , had never great thoughts of god. indeed mens-undervaluing of sin , ariseth meerly from their contempt of god. all sins concernments flow from its relation unto god. and as mens apprehensions are of god , so will they be of sin , which is an opposition to him . this is the frame of the most of men ; they know little of god , and are little troubled about any thing that relates unto him . god is not reverenced , sin is but a trifle , forgiveness a matter of nothing ; who so will may have it for asking . but shall this atheistical wickedness of the heart of man be called a discovery of forgiveness ? is not this to make god an idol ? he who is not acquainted with gods holiness and purity , who knows not sins desert and sinfulness knows nothing of forgiveness . secondly , from the doctrine of the gospel commonly preached and made known , there is a general notion begotten in the minds of men , that god is ready to forgive . men i say from hence , have a doctrinal apprehension of this truth , without any real satisfactory foundation of that apprehension , as to themselves . this they have heard , this they have been often told , so they think , and so they are resolved to do . a general perswasion hereof , spreads it self over all to whom the sound of the gospel doth come . it is not fiducially resolved into the gospel , but is an opinion growing out of the report of it . some relief men find by it , in the common course of their conversation , in the duties of worship which they do perform , as also in their troables and distresses , whether internal and of conscience , or external and of providence , so that they resolve to retain it . and this is that which i shall briefly speak unto ; and therein manifest the differences between this common prevailing apprehension of forgiveness , and faiths discovery of it to the soul in its power . first , that which we reject is loose , and general , not fixed , ingrafted , or planted on the mind . so is it alwayes , where the minds of men receive things , only in their notion , and not in their power . it wants fixedness and foundation : which defects accompany all notions of the mind that are only retained in the memory , not implanted in the judgement . they have general thoughts of it , which they use as occasion serves . they hear that god is a merciful god , and as such they intend to deal with him . for the true bottom , rise and foundation of it , whence or on what account , the pure and holy god who will do no iniquity , the righteous god , whose judgement it is , that they that commit sin are worthy of death , should yet pardon iniquity transgression and sin , they weigh it not , they consider it not ; or if they do , it is in a slight and notional way , as they consider the thing it self . they take it for granted that so it is ; and are never put seriously upon the enquiry , how it comes to be so ; and that because indeed they have no real concernment in it . how many thousands may we meet withall , who take it for granted , that forgiveness is to be had with god , that never yet had any serious exercise in their souls , about the grounds of it , and its consistency with his holiness and justice . but those that know it by faith , have a sense of it fixed particularly and distinctly on their minds . they have been put upon an enquiry into the rise and grounds of it in christ ; so that on a good and unquestionable foundation they can go to god , and say , there is forgiveness with thee . they see how , and by what means , more glory comes unto god by forgiveness , then by punishing ; of sin ; which is a matter that the other sort of men are not at all solicitous about . if they may escape punishment , whether god have any glory or no , for the most part , they are indifferent . secondly , the first apprehension ariseth without any tryal upon enquiry in the consciences of them in whom it is . they have not by the power of their convictions , and distresses of conscience , been put to make enquiry whether this thing be so or no. it is not a perswasion that they have arrived unto , in a way of seeking satisfaction to their own souls . it is not the result of a deep enquiry after peace and rest . it is antecedent unto tryal and experience , and so is not faith , but opinion . for although faith be not experience , yet it is inseparable from it , as is every practical habit . distresses in their consciences have been prevented by this opinion , not removed . the reason why the most of men are not troubled about their sins to any purpose , is from a persuasion that god is merciful and will pardon ; when indeed none can really , on a gospel account , ordinarily , have that perswasion , but those who have been troubled for sin , and that to the purpose . so is it with them that make this discovery by faith . they have had conflicts in their own spirits , and being deprived of peace , have accomplished a diligent search , whether forgiveness were to be obtained or no. the perswasion they have of it , be it more or less , is the issue of a tryal they have had in their own souls , of an enquiry how things stood between god and them , as to peace , and acceptation of their persons . this is a vast difference ; the one sort might possibly have had trouble in their consciences about sin , had it not been for their opinion of forgiveness ; this hath prevented , or stifled their convictions , not healed their wounds , which is the work of the gospel ; but kept them from being wounded which is the work of security . yea , here lyes the ruine of the most of them who perish under the preaching of the gospel . they have received the general notion of pardon ; it floats in their minds , and presently presents it self to their relief , on all occasions . doth god at any time , in the dispensation of the word , under an affliction , upon some great sin against their ruling light begin to deal with their consciences ; before their conviction can ripen , or come to any perfection , before it draw nigh to its perfect work , they choak it , and heal their consciences with this notion of pardon . many a man between the assembly , and his dwelling house is thus cured . you may see them go away shaking their heads , and striking on their breasts , and before they come home , be as whole as ever : well! god is merciful , there is pardon , hath wrought the cure . the other sort , have obtained their perswasion , as a result of the discovery of christ in the gospel , upon a full conviction . tryals they have had , and this is the issue . thirdly , the one ( which we reject ) worketh no love to god , no delight in him , no reverence of him , but rather a contempt , and commonness of spirit in dealing with him . there are none in the world that deal worse with god , than those who have an ungrounded perswasion of forgiveness . and if they do fear him , or love him , or obey him in any thing , more or less , it is on other motives and considerations , which will not render any thing they do acceptable , and not at all on this . as he is good to the creation they may love , as he is great and powerful they may fear him ; but sense of pardon , as to any such ends or purposes , hath no power upon them . carnal boldness , formality , and despising of god , are the common issues of such a notion and perswasion . indeed this is the generation of great sinners in the world ; men who have a general apprehension , but not a sense of the special power of pardon , openly , or secretly , in fleshly or spiritual sins , are the great sinners among men . where faith makes a discovery of forgiveness , all things are otherwise . great love , fear , and reverence of god , are its attendants . mary magdalen loved much , because much was forgiven . great love will spring out of great forgiveness . there is forgiveness with thee , saith the psalmist , that thou maist be feared . no unbeliever , doth truly and experimentally know the truth of this inference . but so it is when men fear the lord , and his goodness , hos. . . say then , where pardoning mercy is truly apprehended , where faith makes a discovery of it to the soul , it is endeared unto god , and possessed of the great springs , of love , delight , fear , and reverence , psal. . , , , . fourthly , this notional apprehension of the pardon of sin , begets no serious through hatred and detestation of sin ; nor is prevalent to a relinquishment of it ; nay , it rather secretly insinuates into the soul encouragements unto a continuance in it . it is the nature of it to lessen and extenuate sin , and to support the soul against its convictions . so jude tells us , that some turn the grace of god into lasciviousness , v. . and sayes he , they are ungodly men ; let them profess what they will , they are ungodly men ; but how can they turn the grace of our god into lasciviousness ? is grace capable of a conversion into lust or sin ? will what was once grace , ever become wantonness ? it is objective not subjective grace ; the doctrine , not the real substance of grace , that is intended . the doctrine of forgiveness , is this grace of god , which may be thus abused . from hence do men who have only a general notion of it , habitually draw secret encouragements to sin and folly . paul also lets us know , that carnal men coming to a doctrinal acquaintance with gospel grace , are very apt to make such conclusions , rom. . . and it will appear at the last day , how unspeakably this glorious grace hath been perverted in the world . it would be well for many , if they had never heard the name of forgiveness . it is otherwise where this revelation is received indeed in the soul by believing , rom. . . our being under grace , under the power of the belief of forgiveness , is our great preservative from our being under the power of sin . faith of forgiveness is the principle of gospel obedience , titus . , . fifthly , the general notion of forgiveness brings with it no sweetness , no rest to the soul. flashes of joy it may , abiding rest it doth not . the truth of the doctrine fluctuates to and fro in the minds of those that have it , but their wills and affections , have no solid delight nor rest by it . hence not withstanding all that profession that is made in the world of forgiveness , the most of men ultimately resolve their peace and comfort into themselves . as their apprehensions are of their own doing good or evil , according to their ruling light whatever it be , so as to peace and rest are they secretly tossed up and down . every one in his several way pleaseth himself with what he doth in answer unto his own convictions , and is disquieted as to his state and condition , according as he seems to himself , to come short thereof . to make a full life of contentation upon pardon , they know not how to do it . one duty yields them more true repose , than many thoughts of forgiveness . but faith finds sweetness and rest in it ; being thereby apprehended , it is the only harbour of the soul. it leads a man to god as good , to christ as rest. fading evanid joyes , do oft-times attend the one ; but solid delight , with constant obedience , are the fruits only of the other . sixthly , those who have the former only , take up their perswasion on false grounds , though the thing it self be true ; and they cannot but use it unto false ends and purposes , besides its natural and genuine tendency . for their grounds they will be discovered when i come to treat of the true nature of gospel forgiveness . for the end , it is used generally only to fill up what is wanting . self-righteousness is their bottom ; and when that is too short , or narrow to cover them , they piece it out by forgiveness . where conscience accuses , this must supply the defect . faith layes it on its proper foundation ; of which afterwards also ; and it useth it to its proper end ; namely to be the sole and only ground of our acceptation with god. that is the proper use of forgiveness , that all may be of grace ; for when the foundation is pardon , the whole superstructure must needs be grace . from what hath been spoken it is evident , that notwithstanding the pretences to the contrary , insinuated in the objection now removed , it is a great thing to have gospel forgiveness discovered unto a soul in a saving manner . the true nature of gospel forgiveness . it s relation to the goodness , grace , and will of god. to the blood of christ. to the promise of the gospel . the considerations of faith about it . the difficulties that lye in the way of faiths discovery of forgiveness , whence it appears to be a matter of greater weight and importance , than it is commonly apprehended to be , have been insisted on in the foregoing discourse . there is yet remaining another ground of the same truth . now this is taken from the nature and greatness of the thing it self discovered , that is , of forgiveness . to this end i shall shew , what it is , wherein it doth consist , what it comprizes and relates unto , according to the importance of the second proposition before laid down . i do not in this place take forgiveness , strictly and precisely , for the act of pardoning ; nor shall i dispute what that is , and wherein it doth consist . consciences that come with sin entanglements unto god , know nothing of such disputes . nor will this expression , there is forgiveness with god , bear any such restriction , as that it should regard only actual condonation or pardon . that which i have to do , is to enquire into the nature of that pardon , which poor convinced troubled souls seek after ; and which the scripture proposeth to them , for their relief and rest . and i shall not handle this absolutely neither , but in relation to the truth under consideration ; namely , that it is a great thing , to attain unto a true gospel discovery of forgiveness . first , as was shewed in the opening of the words , the forgiveness enquired after , hath relation unto the gracious heart of the father . two things i understand hereby . . the infinite goodness and graciousness of his nature . . the soveraign purpose of his will and grace . there is considerable in it , the infinite goodness of his nature . sin stands in a contrariety unto god. it is a rebellion against his soveraignty , an opposition to his holiness , a provocation to his justice , a rejection of his yoke , a casting off , what lyes in the sinner , of that dependance which a creature hath on its creator . that god then should have pity and compassion on sinners , in every one of whose sins , there is all this evil , and inconceivably more than we can comprehend , it argues an infinitely gracious , good , and loving heart and nature in him . for god doth nothing , but suitably to the properties of his nature , and from them . all the acts. of his will , are the effects of his nature . now what ever god proposeth as an encouragement for sinners to come to him , that is of , or hath a special influence into the forgiveness that is with him . for nothing can encourage a sinner as such , but under this consideration , that it is , or it respects forgiveness . that this graciousness of gods nature , lyes at the head or spring , and is the root from whence forgiveness doth grow , is manifest from that solemn proclamation which he made of old of his name , and the revelation of his nature therein , ( for god assuredly is ; what by himself he is called , ) exod. . , . the lord , the lord god , merciful and gracious , long suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniuity and transgression and sin . his forgiving of iniquity flows from hence ; that in his nature , he is merciful , gracious , long-suffering , abundant in goodness . were he not so , infinite in all these , it were in vain to look for forgiveness from him . having made this known to be his name , and thereby declared his nature , he in many places proposeth it as a relief , a refuge for sinners , an encouragement to come unto him , and to wait for mercy from him , psal. . . they that know thy name , will put their trust in thee . it will encourage them so to do ; others have no foundation of their confidence ; but if this name of god be indeed made known unto us by the holy ghost , what can hinder why we should not repair unto him , and rest upon him . so isa. . . who is among you , that feareth the lord , that obeyeth the voice of his servant , that walketh in darkness , and hath no light , let him trust in the name of the lord , and stay upon his god. not only sinners , but sinners in great distress are here spoken unto . darkness of state or condition , in the scripture denotes every thing of disconsolation and trouble . to be then in darkness , where yet there is some light , some relief , though darkness be predominant is sad and disconsolate ; but now not only to be , but also to walk , that is to continue a course in darkness , and that with no light , no discovery of help or relief ; this seems an overwhelming condition ; yet sinners in this estate are called to trust in the name of the lord. i have shewed before , that nothing but forgiveness , or that which influenceth it , and encourageth to an expectation of it , is of any use unto a sinner , much more one in so great distress upon the account of sin : yet is such an one here sent only to the name of the lord , wherein his gracious heart and nature is revealed ; that then is the very fountain and spring of forgiveness . and this is that which john would work a sense of upon our souls , where he tells us , that god is love , ep. chap. . . or one , of an infinitely gracious , tender , good , compassionate , loving nature . infinite goodness and grace is the soyl wherein forgiveness grows . it is impossible this flower should spring from any other root . unless this be revealed to the soul , forgiveness is not revealed . to consider pardon meerly as it is terminated on our selves , not as it flows from god ; will bring neither profit to us , nor glory to god. and this also ( which is our design in hand ) will make it appear , that this discovery of forgiveness whereof we speak , is indeed no common thing , is a great discovery . let men come with a sense of the guilt of sin , to have deep and serious thoughts of god , they will find it no such easie and light matter , to have their hearts truly and throughly apprehensive of this loving and gracious nature of god , in reference unto pardon . it is an easie matter to say so in common , but the soul will not find it so easie to believe it for it self . what hath been spoken before concerning the ingrafted notions that are in the minds of men about the justice , holiness and severity of god , will here take place . though men profess that god is gracious , yet that aversation which they have unto him , and communion with him , doth abundantly manifest that they do not believe what they say and profess ; if they did , they could not but delight and trust in him , which they do not ; for they that know his name will put their trust in him . so said the slothful servant in the gospel , i knew that thou wast austere , and not for me to deal withal ; it may be he professed otherwise before , but that lay in his heart when it came to the tryal . but this i say , is necessary to them , unto whom this discovery is to be made ; even a spiritual apprehension of the gracious , loving heart and nature of god. this is the spring of all that follows ; and the fountain must needs be infinitely sweet from whence such streams do flow . he that considers the glorious fabrick of heaven and earth , with the things in them contained , must needs conclude that they were the product of infinite wisdom and power ; nothing less , or under them could have brought forth such an effect . and he that really considereth forgiveness , and looks on it with a spiritual eye , must conclude , that it comes from infinite goodness and grace . and this is that which the hearts of sinners are exercised about , when they come to deal for pardon . psal. . . thou lord art good and ready to forgive . nehem. . . thou art a god ready to pardon , gracious and merciful , slow to anger , and of great kindness . and micah . . who is a god like unto thee , that pardoneth iniquity — because he delighteth in mercy . and god encourageth them hereunto , whereever he says , that he forgives sins and blots out iniquities , for his own sake , or his names sake ; that is , he will deal with sinners according to the goodness of his own gracious nature . so hos. . . i will not execute the fierceness of mine anger , i will not return to destroy ephraim , for i am god , and not man. were there no more mercy , grace , compassion , to be shewed in this case , than it is possible should be treasured up in the heart of a man , it would be impossible that ephraim should be spared ; but saith he , i am god and not man ; consider the infinite largeness , bounty , and goodness of the heart of god , and there is yet hope . when a sinner is in good earnest seeking after forgiveness , there is nothing he is more solicitous about than the heart of god towards him ; nothing that he more labours to have a discovery of ; there is nothing that sin and satan labour more to hide from him ; this he rolls in his mind , and exercises his thoughts about ; and if ever that voyce of god , isa. . . fury is not in me , sound in his heart , he is relieved from his great distresses . and the fear of our hearts in this matter , our saviour seems to intend the prevention or a removal of , john . , . i say not that i will pray the father for you , for the father himself loveth you . they had good thoughts of the tender heart and care of christ himself , the mediator , towards them ; but what is the heart of the father , what acceptance shall they find with him ? will christ pray that they may find favour with him ? why , saith he , as to the love of his heart there is no need of it ; for the father himself loveth you . if this then belongeth to forgiveness , as who ever hath sought for it , knoweth that it doth , it is certainly no common discovery to have it revealed unto us . to have all the clouds and darkness that are raised by sin , between us and the throne of god , dispelled ; to have the fire and storms , and tempests that are kindled and stirred up about him by the law removed ; to have his glorious face unvailed , and his holy heart laid open , and a view given of those infinite treasures and stores of goodness , mercy , love and kindness , which have had an unchangeable habitation therein from all eternity ; to have a discovery of these eternal springs of sorbearance and forgiveness , is that which none but christ can accomplish and bring about , john . . secondly , this is not all . this eternal ocean that is infinitely satisfied with its own fulness and perfection , doth not naturally yield forth streams for our refreshment . mercy and pardon do not come forth from god , as light doth from the sun , or water from the sea , by a necessary consequence of their natures , whether they will or no. it doth not necessarily follow that any one must be made partaker of forgiveness , because god is infinitely gracious . for may he not do what he will with his own ? who hath given first unto him that it should be recompenced unto him again ? rom. . . all the fruits of gods goodness , and grace , are in the sole keeping of his own soveraign will and pleasure . this is his great glory , exod. . , . shew me thy glory , saith moses . and he said , i will make all my goodness pass before thee , and i will proclaim the name of the lord before thee ; and i will be gracious to whom i will be gracious . upon that proclamation of the name of god , that he is merciful , gracious , long-suffering , abundant in goodness , some might conclude that it could not be otherwise with any but well ; he is such a one , as that men need scarce be beholding to him for mercy ; nay saith he , but this is my great glory , that i will be gracious to whom i will be gracious . there must be an interposition of a free act of the will of god , to deal with us according to this his abundant goodness , or we can have no interest therein . this i call the purpose of his grace ; or the good pleasure that he hath purposed in himself ; ephes. . . or as it is termed , v. , . the good pleasure of his will , that he hath purposed to the praise of his glorious grace . this free and gracious pleasure of god , or purpose of his will to act towards sinners according to his own abundant goodness , is another thing that influences the forgiveness of which we treat . pardon flows immediately from a soveraign act of free grace . this free purpose of gods will and grace , for the pardoning of sinners , is indeed that which is principally intended , when we say , there is forgiveness with him . that is , he is pleased to forgive ; and so to do is agreeable unto his nature . now the mysterie of this grace is deep ; it is eternal , and therefore incomprehensible . few there are whose hearts are raised to a contemplation of it . men rest and content themselves in a general notion of mercy , which will not be advantagious to their souls ; freed they would be from punishment , but what it is to be forgiven they enquire not . so what they know of it , they come easily by , but will find in the issue , it will stand them in little stead . but these fountains of gods actings , are revealed that they may be the fountains of our comforts . now of this purpose of gods grace , there are several acts , all of them relating unto gospel forgiveness . first , there is his purpose of sending his son to be the great means of procuring , of purchasing forgiveness . though god be infinitely and incomprehensibly gracious , though he purpose to exert his grace and goodness toward sinners , yet he will so do it , do it in such a way , as shall not be prejudicial to his own holiness and righteousness . his justice must be satisfied , and his holy indignation against sin made known . wherefore he purposeth to send his son , and hath sent him , to make way for the exercise of mercy ; so as no way to eclipse the glory of his justice , holiness , and hatred of sin . better we should all eternally come short of forgiveness , than that god should lose any thing of his glory . this we have , rom. . . god set him forth to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins that are past . the remission of sins is the thing aimed at ; but this must be so brought about , as that therein , not only the mercy , but the righteousness of god may be declared ; and therefore must it be brought forth by a propitiation , or making of an attonement , in the blood of christ. so john . . john . . rom. . . this , i say , also lyes in the mysterie of that forgiveness that is administred in the gospel ; it comes forth from this eternal purpose of making way by the blood of christ to the dispensation of pardon . and this greatly heightens the excellency of this discovery . men who have slight thoughts of god , whose hearts were never awed with his dread or greatness , who never seriously considered his purity and holiness , may think it no great matter that god should pardon sin . but do they consider the way whereby it was to be brought about ; even by the sending of his only son , and that to dye , as we shall see afterwards . neither was there any other way whereby it might be done . let us now lay aside common thoughts , assent upon reports and tradition , and rightly weigh this matter . doubtless we shall find it to be a great thing , that forgiveness should be so with god , as to be made out unto us , ( we know somewhat what we are ) by sending his only son to dye . oh how little is this really believed , even by them who make a profession of it ? and what mean thoughts are entertained about it , when men seek for pardon ? immunity from punishment is the utmost that lyes in the aims and desires of most , and is all that they are exercised in the consideration of , when they deal with god about sin . such men think and will do so , that we have an easie task in hand ; namely , to prove that there is forgiveness in god ; but this ease lyes in their own ignorance and darkness ; if ever they come to search after it indeed , to enquire into the nature , reasons , causes , fountain and springs of it , they will be able to give another account of these things . christ is the center of the mysterie of the gospel , and forgiveness is laid up in the heart of christ , from the love of the father ; in him are all the treasures of it hid . and surely it is no small thing to have the heart of christ revealed unto us . when believers deal about pardon , their faith exercises it self about this , that god with whom the soul hath to do , hath sent the lord christ to dye , for this end , that it may be freely given out . general notions of impunity they dwell not on , they pass not for : they have a closer converse with god than to be satisfied with such thoughts . they enquire into the graciousness of his nature , and the good pleasure of his will , the purpose of his grace ; they ponder , and look into the mysterie of his wisdom and love in sending his son. if these springs be not clear unto them , the streams will yield them but little refreshment . it is not enough that we seek after salvation ; but we are to enquire and search diligently , into the nature and manner of it . these are the things that the angels desire to bow down and look into , pet. . , , . and some think , if they have got a form of words about them , they have gotten a sufficient comprehension of them . it is doubtless one reason why many who truly believe , do yet so fluctuate about forgiveness all their dayes ; that they never exercised saith to look into the springs of it , its eternal fountains ; but have meerly dwelt on actual condonation . however , i say , these things lye utterly out of the consideration , of the common pretenders to an acquaintance with the truth we have in hand . secondly , there is another soveraign act of gods will to be considered in this matter ; and that is his eternal designation of the persons who shall be made partakers of this mercy . he hath not left this thing to hazard and uncertainties , that it should as it were be unknown to him who should be pardoned , and who not . nay , none ever are made partakers of forgiveness , but those whom he hath eternally and graciously designed thereunto . so the apostle declares it , eph. . , , . the rise is his eternal predestination ; the end , the glory of his grace , the means , redemption in the blood of christ ; the thing it self forgiveness of sins . none ever are , or can be made partakers thereof , but by vertue of this act of gods will and grace ; which thereupon hath a peculiar influence into it , and is to be respected in the consideration of it . i know this may be abused by pride , profaneness and unbelief ; and so may the whole work of gods grace ; and so it is , even the blood of christ in an especial manner ; but in its proper place and use , it hath a signal influence into the glory of god , and the consolation of the souls of men . there are also other acts of this purpose of gods grace , as of giving sinners unto christ , and giving sinners an interest in christ , which i shall not insist upon , because the nature of them is sufficiently discovered in that one explained already . secondly , forgiveness hath respect unto the propitiation made in and by the blood of christ the son of god. this was declared in the opening of the words . indeed here lyes the knot and center of gospel forgiveness . it flows from the cross , and springs out of the grave of christ. thus elihu describes it , job . . god is gracious unto him , and saith , deliver him from going down to the pit , i have found a ransom . the whole of what is aimed at , lyes in these words . ( . ) there is gods gracious and merciful heart towards a sinner ; he is gracious unto him . ( . ) there is actual condonation it self , of which we shall treat afterward ; he saith , deliver him from going down to the pit . and ( . ) there is the center of the whole , wherein gods gracious heart and actual pardon do meet ; and that is the ransome , the propitiation or attonement that is in the blood of christ , of which we speak , i have found a ransome . the same is expressed , isa. . . my rightoous servant shall justifie many , for he shall bear their iniquities . of the justification of sinners , absolution or pardon is the first part . this ariseth from christs bearing of their iniquities . therein he finished the transgression , made an end of sin , and made reconciliation for iniquity ; dan. . . even all the sacrifices , and so consequently the whole worship of the old testament , evinced this relation between forgiveness and bloodshedding ; whence the apostle concludes , that without shedding of blood there is no remission , heb. . . that is , all pardon ariseth from bloodsheding , even of the blood of the son of god. so that we are said in him to have redemption , even the forgiveness of sins , ephes. . . our redemption in his blood is our forgiveness ; not that we are all actually pardoned in the blood of his cross , for thereunto must be added gospel condonation , of which afterwards ; but thereby it is procured , the grant of pardon is therein sealed , and security given , that it shall in due time be made out unto us . to which purpose is that discourse of the apostle , rom. . , , . the work there mentioned , proceeds from grace , is managed to the interest of righteousness , is carryed on by the blood of christ , and issues in forgiveness ; now the blood of christ relates variously to the pardon of sin . first , pardon is purchased and procured by it . our redemption is our forgiveness ; as the cause contains the effect . no soul is pardoned but with respect unto the blood of christ as the procuring cause of that pardon . hence he is said to have washed us in his blood , rev. . . in himself , to have purged our sins , heb. . . by one offering to have taken away sin , and for ever to have perfected them that are sanctified , heb. . to be the ransome and propitiation of our sins , john . . to have made an end of sin , dan. . . and to have made reconciliation for the sins of his people , heb. . . god hath enclosed his rich stores of pardon and mercy in the blood of jesus . secondly , because in his blood the promise of pardon is ratified and confirmed , so that nothing is wanting to our compleat forgiveness , but our pleading the promise by faith in him , cor. . . all the promises of god , are in him yea , and in him amen ; that is , faithfully , and irrevocably , and immutably established . and therefore the apostle having told us , that this is the covenant of god , that he would be merciful to our sins and iniquities , heb. . . he informs us , that in the undertaking of christ , this covenant is become a testament , chap. . , , . so ratified in his blood , that mercy and forgiveness of sin is irrevocably confirmed unto us therein . thirdly , because he hath in his own person as the head of the church , received an acquitment for the whole body ; his personal discharge upon the accomplishment of his work , was a pledge of the discharge which was in due time to be given to his whole mystical body . peter tells us , acts . . that it was impossible he should be detained by death . and why so ? because death being penally inflicted on him , when he had paid the debt , he was legally to be acquitted ; now for whom , and in whose name and stead he suffered , for them , and in their name and stead , he received his acquitment . fourthly , because upon his death , god the father hath committed unto him the whole management of the business of forgiveness , acts . . he ( now ) gives repentance and the forgiveness of sins . it is christ that forgives us , col. . . all forgiveness is now at his disposal , and he pardoneth whom he will ; even all that are given unto him of the father , not casting out any that come to god by him . he is intrusted with all the stores of his fathers purpose , and his own purchase ; and thence tells us , that all things that the father hath are his , john . . in all these respects doth forgiveness relate to the blood of christ. mercy , pardon and grace , could find no other way to issue forth from the heart of the father , but by the heart blood of the son , and so do they stream unto the heart of the sinner . two things are principally to be considered in the respect that forgiveness hath to the blood of christ. ( . ) the way of its procurement ; ( . ) the way of its administration by him : the first is deep , mysterious , dreadful . it was by his blood ; the blood of the cross , the travel of his soul ; his undergoing wrath and curse . ( . ) the other is gracious , merciful and tender ; whence so many things are spoken of his mercifulness , and faithfulness , to encourage us to expect forgiveness from him . this also adds to the mysterious depths of forgiveness ; and makes its discovery a great matter . the soul that looks after it in earnest , must consider what it cost . how light do most men make of pardon ? what an easie thing is it to be acquainted with it ? and no very hard matter to obtain it . but to hold communion with god , in the blood of his son , is a thing of another nature than is once dreamed of by many , who think they know well enough what it is to be pardoned . god be merciful is a common saying ; and as common , to desire he would be so for christs sake . poor creatures are cast into the mould of such expressions , who know neither god , nor mercy , nor christ , nor any thing of the mysterie of the gospel . others look on the outside of the cross ; to see into the mysterie of the love of the father , working in the blood of the mediator , to consider by faith the great transaction of divine wisdom , justice and mercy therein , how few attain unto it ? to come unto god , by christ for forgiveness , and therein to behold the law issuing all its threats and curses in his blood , and loosing its sting , putting an end to its obligation unto punishment in the cross , to see all sins gathered up in the hand of gods justice , and made to meet on the mediator ; and eternal love springing forth triumphantly from his blood , flourishing into pardon , grace , mercy , forgiveness , this the heart of a sinner can be enlarged unto only by the spirit of god. thirdly , there is in forgiveness , free condonation , discharge , or pardon , according to the tenor of the gospel ; and this may be considered two wayes . first , as it lyes in the promise it self ; and so it is gods gracious declaration of pardon to sinners , in and by the blood of christ ; his covenant to that end and purpose ; which is variously proposed , according as he knew needful for all the ends and purposes of ingenerating faith , and communicating that consolation which he intends therein . this is the law of his grace ; the declaration of the mysterie of his love , before insisted on . secondly , there is the bringing home , and application of all this mercy to the soul of a sinner by the holy ghost ; wherein , we are freely forgiven all our trespasses , col. . . gospel forgiveness i say , respects all these things , these principles , they have all an influence into it . and that which makes this more evident , wherewith i shall close this consideration of the nature of it , is , that faith in its application of it self unto god about and for forgiveness , doth distinctly apply it self unto , and close with , sometimes one of these severally and singly , sometimes another ; and sometimes jointly takes in the consideration of them all expresly . not that at any time it fixes on any or either of them exclusively to the others ; but that eminently it finds some special encouragement at some season , and some peculiar attractive from some one of them , more than from the rest ; and then that proves an inlet , a door of entrance unto the treasures that are laid up in the rest of them . let us go over the severalls by instances . first , sometimes faith fixes upon the name and infinite goodness of the nature of god , and draws out forgiveness from thence . so doth the psalmist , psal. . . thou lord art good and ready to forgive . he rolls himself in the pursuit and expectation of pardon , on the infinite goodness of the nature of god , so nehem. . . thou art a god of pardons , or ready to forgive ; of an infinite , gracious , loving nature ; not severe and wrathful ; and this is that which we are encouraged unto , isa. . . to stay on the name of god , as in innumerable other places . and thus faith oftentimes finds a peculiar sweetness and encouragement in and from the consideration of gods gracious nature . sometimes this is the first thing that it fixes on , and sometimes the last that it rests in ; and oft-times it makes a stay here , when it is driven from all other holds ; it can say , however it be , yet god is gracious ; and at least make that conclusion which we have from it , joel . , . god is gracious and merciful , who knoweth but he will return . and when faith hath well laid hold on this consideration , it will not easily be driven from its expectation of relief and forgiveness , even from hence . secondly , sometimes the soul by saith addresseth it self in a peculiar manner to the soveraignty of gods will ; whereby he is gracious to whom he will be gracious , and merciful to whom he will be merciful , which as was shewed , is another considerable spring or principle of forgiveness . this way davids faith steared him in his great streight and perplexity , sam. . , . if i shall find favour in the eyes of the lord , he will bring me again ; but if he thus say , i have no delight in thee , behold here am i , let him do unto me as seemeth good unto him . that which he hath in consideration is , whether god have any delight in him or no ; that is , whether god would graciously remit and pardon the great sin against which at that time he manifested his indignation . here he layes himself down before the soveraign grace of god , and awaits patiently the discovery of the free act of his will concerning him ; and at this door , as it were , enters into the consideration of those other springs of pardon , which faith enquires after and closeth withal . this sometimes is all the cloud that appears to a distressed soul , which after a while fills the heavens by the addition of the other considerations mentioned , and yields plentifully refreshing showers . and this condition is a sin entangled soul oft-times reduced unto in looking out for relief ; it can discover nothing but this , that god is able , and can if he graciously please relieve and acquit him . all other supportments , all springs of relief are shut up , or hid from him . the springs indeed may be nigh , as that was to hagar , but their eyes are withheld , that they cannot see them . wherefore they cast themselves on gods soveraign pleasure , and say with job , though he slay us , we will put our trust in him , we will not let him go . in our selves we are lost , that is , unquestionable ; how the lord will deal with us we know not ; we see not our signs and tokens any more ; evidences of gods grace in us , or of his love and favour unto us , are all out of sight . to a present special interest in christ we are strangers ; and we lye every moment at the door of eternity ; what course shall we take , what way shall we proceed ? if we abide at a distance from god , we shall assuredly perish ; who ever hardned himself against him and prospered ? nor is there the least relief to be had but from and by him ; for who can forgive sins but god ? we will then bring our guilty souls into his presence , and attend the pleasure of his grace ; what he speaks concerning us , we will willingly submit unto . and this sometimes proves an anchor to a tossed soul ; which though it gives it not rest and peace , yet it saves it from the rock of despair . here it abides until light do more and more break forth upon it . thirdly , faith dealing about forgiveness , doth commonly eye in a peculiar manner its relation to the mediation and blood of christ. so the apostle directs , john . . if any man sin , we have an advocate with the father jesus christ the righteous , and he is the propitiation for our sins . if any one hath sinned , and is in depths and entanglements about it ; what course shall he take , how shall he proceed to obtain deliverance ? why he must unto god for pardon ; but what shall he rely upon to encourage him in his so doing ? saith the apostle , consider by faith the attonement and propitiation made for sin by the blood of christ , and that he is still pursuing the work of love to the suing out of pardon for us ; and rest thy soul thereon . this i say most commonly is that which faith in the first place immediately fixes on . fourthly , faith eyes actual pardon or condonation . so god proposeth it as a motive to further believing , isa. . . i have blotted out as a thick cloud thy transgressions , and as a cloud thy sins ; return unto me , for i have redeemed thee . actual pardon of sin is proposed to faith , as an encouragement unto a full returning unto god in all things , sam. . . and the like may be said of all the other particulars which we have insisted on . there is not any of them , but will yield peculiar relief unto a soul dealing with god about forgiveness , as having some one special concernment or other of forgiveness in wrapped in them . only as i said , they do it not exclusively , but are the special doors , whereby believing enters into the whole . and these things must be spoken unto afterwards . let us now take along with us , the end for which all these considerations have been insisted on . it is to manifest , that a real discovery of gospel forgiveness , is a matter of greater consequence and importance than at first proposal , ( it may be ) it appeared unto some to be . who is not in hopes , in expectation of pardon ? who thinks not that they know well enough at least what it is , if they might but obtain it ? but men may have general thoughts of impunity , and yet be far enough from any saving acquaintance with gospel mercy . forgiveness discovered , or revealed only to faith. reasons thereof . for a close of this discourse , i shall only add , what is included in that proposition which is the foundation of the whole ; namely , that this discovery of forgiveness is , and can be made to faith alone . the nature of it is such , as that nothing else can discover it or receive it . no reasonings , no enquiries of the heart of man can reach unto it . that guess or glimpse which the heathens had of old of somewhat so called , and which false worshippers have at present , is not the forgiveness we insist upon , but a meer imagination of their own hearts . this the apostle informs us , rom. . . the righteousness of god , is ( in the gospel ) revealed from faith to faith . nothing but faith hath any thing to do with it . it is that righteousness of god whereof he speaks , that consists in the forgiveness of sins by the blood of christ , declared in the gospel . and this is revealed from the faith of god in the promise , to the faith of the believer ; to him that mixes the promise with faith . and again more fully , cor. . . eye hath not seen , nor ear heard , neither have entred into the heart of man the things which god hath prepared for them that love him . the wayes whereby we may come to the knowledge of any thing , are by the seeing of the eye , or the hearing of the ear , or the reasonings and meditations of the heart ; but now none of these will reach to the matter in hand ; by none of these wayes can we come to an acquaintance with the things of the gospel that are prepared for us in christ. how then shall we obtain the knowledge of them ? that he declares , v. . god hath revealed them unto us by his spirit . now it is faith only that receives the revelations of the spirit ; nothing else hath to do with them . to give evidence hereunto , we may consider , that this great mysterie , . is too deep , . is too great , for ought else to discover : and . that nothing else but faith is suited to the making of this discovery . first , it is too deep and mysterious to be fathomed and reached by any thing else . reasons line is too short to fathom the depths of the fathers love , of the blood of the son , and the promises of the gospel built thereon , wherein forgiveness dwells . men cannot by their rational considerations launch out into these deeps , nor draw water by them from these wells of salvation . reason stands by amazed , and cryes how can these things be ? it can but gather cockle shells , like him of old , at the shoar of this ocean ; a few criticisms upon the outward letter ; and so bring an evil report upon the land , as did the spies . all it can do , is but to hinder faith from venturing into it ; crying spare thy self , this attempt is vain , these things are impossible . it is among the things that faith puts off , and layes aside , when it engageth the soul into this great work . this then , that it may come to a discovery of forgiveness , causeth the soul to deny it self , and all its own reasonings , and to give up it self to an infinite fulness of goodness and truth . though it cannot go into the bottom of these depths , yet it enters into them , and finds rest in them . nothing but faith is suited to rest , to satiate , and content it self , in mysterious , bottomless , unsearchable depths . being a soul emptying , a reason denying grace , the more it meets withal beyond its search and reach , the more satisfaction it finds . this is that which i looked for , saith faith ; even for that which is infinite and unsearchable : when i know that there is abundantly more beyond me that i do not comprehend , than what i have attained unto ; for i know that nothing else will do good to the soul. now this is that which really puzzles and overwhelms reason , rendring it useless . what it cannot compass , it will neglect or despise . it is either amazed and confounded , and dazled like weak eyes at too great a light ; or fortifying of it self by inbred pride and obstinacy , it concludes , that this preaching of the cross , of forgiveness from the love of god , by the blood of christ is plain folly , a thing not for a wise man to take notice of , or to trouble himself about ; so it appeared to the wise greeks of old , cor. . . hence when a soul is brought under the power of a real conviction of sin , so as that it would desirously be freed from the galling intanglements of it , it is then the hardest thing in the world to perswade such a soul of this forgiveness . any thing appears more rational unto it ; any self righteousness , in this world , any purgatory hereafter . the greatest part of the world of convinced persons have forsaken forgiveness on this account ; masses , penances , merits , have appeared more eligible . yea , men who have no other desire but to be forgiven , do chuse to close with any thing rather than forgiveness . if men do escape these rocks , and resolve that nothing but pardon will relieve them , yet it is impossible for them to receive it in the truth and power of it , if not enabled by faith thereunto . i speak not of men that take it up by hearsay , as a common report ; but of those souls who find themselves really concerned to look after it ; when they know it is their sole concernment , all their hope and relief ; when they know that they must perish everlastingly without it , and when it is declared unto them in the words of truth and soberness , yet they cannot receive it ; what is the reason of it ; what staves off these hungry creatures from their proper food ? why , they have nothing to lead them into the mysterious depths of eternal love , of the blood of christ , and promises of the gospel ? how may we see poor diseased souls standing every day at the side of this pool , and yet not once venture themselves into it all their dayes . secondly , it is too great for any thing else to discover . forgiveness is a thing chosen out of god from all eternity , to exalt and magnifie the glory of his grace ; and it will be made appear to all the world at the day of judgement to have been a great thing . when the soul comes in any measure to be made sensible of it , it finds it so great , so excellent and astonishable , that it sinks under the thoughts of it . it hath dimensions , a length , breadth , depth and height , that no line of the rational soul can take or measure . there is exceeding greatness in it , eph. . . that is a great work which we have prescribed , ephes. . . even to know the love of christ that passeth knowledge . here , i suppose , reason will confess it self at a stand , and an issue ; to know that which passeth knowledge , is none of its work . it cannot be known saith reason , and so ends the matter . but this is faiths proper work ; even to know that which passeth knowledge . to know that , in its power , vertue , sweetness , and efficacy , which cannot be throughly known in its nature and excellency ; to have by believing all the ends of a full comprehension of that which cannot be fully comprehended . hence , heb. . . it is said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of things not seen : their subsistence ; though in themselves absent , yet faith gives them a present subsistence in the soul. so it knows things that pass knowledge ; by mixing it self with them it draws out , and communicates their benefit to the soul. from all which is evident , what in the third place was proposed ; of faiths being only suited to be the means of this discovery , so that i shall not need farther to insist thereon . discovery of forgiveness in god a great supportment to sin entangled souls . particular assurance attainable . there yet remains a brief confirmation of the position at first laid down , and thus cleared , before i come to the improvement of the words especially aimed at . i say then , this discovery of forgiveness in god , is a great supportment for a sin entangled soul , although it hath no special perswasion of its own particular interest therein . somewhat is supposed in this assertion , and somewhat affirmed . first , it is supposed that there may be a gracious perswasion and assurance of faith , in a man , concerning his own particular interest in forgiveness . a man may , many do believe it for themselves ; so as not only to have the benefit of it , but the comfort also . generally all the saints mentioned in scripture had this assurance , unless it were in the case of depths , distresses , and desertions , such as that in this psalm . david expresseth his confidence of the love and favour of god unto his own soul hundreds of times . paul doth the same for himself , gal. . . christ loved m e and gave himself for me , tim. . . there is laid up for me a crown of righteousness , which god the righteous judge shall give me at that day . and that this boasting in the lord and his grace , was not an enclosure to himself , he shewes rom. . , . nothing can be more vain , than what is usually pleaded , to remove this sheat anker of the saints consolation ; namely that no mans particular name is in the promise . it is not said to this or that man by name , that his sins are forgiven him . but the matter is far otherwise . to think that it is necessary , that the names whereby we are known among our selves , and are distinguished here one from another , should be written in the promise , that we may believe in particular every one for himself , is a fond conceit . the new name of every child of god is in the promise . and believing makes it very legible to him . yea , we find by experience that there is no need of argumentation in this case . the soul by a direct act of faith believes its own forgiveness , without making inferences or gathering conclusions ; and may do so , upon the proposition of it to be believed in the promise . but i will not digress from my work in hand ; and therefore shall only observe one or two things upon the supposition laid down . first , it is the duty of every believer , to labour after an assurance of a personal interest in forgiveness ; and to be diligent in the cherishing and preservation of it when it is attained . the apostle exhorts us all unto it , heb. . . let us draw near in full assurance of faith ; that is , of our acceptance with god through forgiveness in the blood of jesus . this he plainly discourseth of . and this principle of our faith and confidence , he would have us to hold fast unto the end , chap. . . it is no small evil in believers not to be pressing after perfection in believing and obedience . oft-times some sinful indulgence to self or the world or sloth is the cause of it . hence few come up to gospel assurance . but yet most of our priviledges , and upon the matter all our comforts depend on this one thing . a little by the way , to encourage unto this duty , i shall desire you to consider both whence this assurance is produced , and what it doth produce ; what it is the fruit of , and what fruit it bears . first , it is in general the product of a more plentiful communication of the spirit than ordinary , as to a sense and participation of the choice fruits of the death of christ , procured for those who are justified by their acceptance of the attonement . it flourisheth not without his sealing , witnessing , establishing , and shedding abroad the love of god in our hearts . see rom. . , , , . and what believer ought not to long for , and press after the enjoyment of these things . nay to read of these things in the gospel not experiencing them in our own hearts , and yet to sit down quietly on this side of them , without continual pressing after them , is to despise the blood of christ , the spirit of grace , and the whole work of gods love. if there are no such things , the gospel is not true : if there are , and we press not after them , we are despisers of the gospel . surely he hath not the spirit , who would not have more of him , all of him that is promised by christ. these things are the hundred fold that christ hath left us in this world , to counterpoise our sorrows , troubles and losses : and shall we be so foolish as to neglect our only abiding riches and treasures ? in particular , it is the product of an exercised , vigorous , active faith . that our faith should be such , alwayes , in every state and condition , i suppose it our duty to endeavour . not only our comforts , but our obedience also depends upon it . the more faith ; that is true , and of the right kind , the more obedience . for all our obedience , is the obedience of faith . ( . ) for its own fruit , and what it produceth , they are the choicest actings of our souls towards god ; as love , delight , rejoycing in the lord , peace , joy , and consolation in our selves , readiness to do , or suffer , chearfulness in so doing ; if they grow not from this root , yet their flourishing wholly depends upon it . so that surely it is the duty of every believer to break through all difficulties in pressing after this particular assurance . the objections that persons raise against themselves , in this case , may afterwards be considered . ( . ) in ordinary dispensations of god towards us , and dealings with us , it is mostly our own negligence and sloth that we come short of this assurance . it is true , it depends in a peculiar manner on the soveraignty of god. he is as absolute in giving peace to believers , as in giving grace to sinners . this takes place , and may be proposed as a relief , in times of tryals and distress . he createth light , and causeth darkness , as he pleaseth . but yet considering what promises are made unto us ; what encouragements are given us , what love and tenderness there is in god to receive us , i cannot but conclude , that ordinarily the cause of our coming short of this assurance is where i have fixed it . and this is the first thing that is supposed , in the foregoing assertion . secondly , it is supposed , that there is , or may be a saving perswasion or discovery of forgiveness in god , where there is no assurance of any particular interest therein ; or that our own sins in particular are pardoned . this is that which hath a promise of gracious acceptance with god , and is therefore saving , isa. . . who is among you that feareth the lord , and obeyeth the voyce of his servant , that walketh in darkness and hath no light ; let him trust in the name of the lord , and stay upon his god. here is the fear of the lord and obedience , with a blessed encouragement to rest in god , and his alsufficiency , yet no assurance , nor light , but darkness , and that walked in , or continued in for a long season . for he cannot walk in darkness , meet with nothing but darkness , without any beam or ray of light , as the words signifie , who is perswaded of the love of god in the pardon of his sins . and yet the faith of such an one , and his obedience springing from it , have this gracious promise of acceptance with god. and innumerable testimonies to this purpose might be produced , and instances in great plenty . i shall only tender a little evidence unto it , in one observation concerning the nature of faith , and one more , about the proposal of the thing to be believed , or forgiveness . and , . faith is called , and is a cleaving unto the lord , deut. . . ye that did cleave , or adhere unto the lord ; that is , who did believe . josh. . . cleave , or adhere unto the lord your god. the same word is used also in the new testament , acts . . he exhorted them that with purpose of heart they would cleave unto the lord , or continue stedfast in believing . it is also often expressed by trusting in the lord , rolling our burden , or casting our care upon him , by committing our selves , or our wayes unto him . now all this goes no further than the souls resignation of it self unto god to be dealt withall by him according to the tenor of the covenant of grace , ratified in the blood of christ. this a soul cannot do without a discovery of forgiveness in god. but this a soul may do , without a special assurance of his own interest therein . this faith that thus adheres to god , that cleaves to him , will carry men to conclude , that it is their duty , and their wisdom , to give up the disposal of their souls unto god , and to cleave and adhere unto him as revealed in christ , waiting the pleasure of his will ; it enables them to make christ their choice ; and will carry men to heaven safely , though it may be at some seasons not very comfortably . . the revelation and discovery of forgiveness that is made in the gospel , evidenceth the same truth . the first proposal of it , or concerning it , is not to any man , that his sins are forgiven . no but it is only that there is redemption and forgiveness of sins in christ. so the apostle layes it down , acts . , . be it known unto you therefore men and brethren , that through this man is preached unto you the forgiveness of sins , and by him all that believe are justified from all things ; from which they could not be justified by the law of moses . all this may be believed , without a mans assurance of his own personal interest in the things mentioned . now where they are believed with the faith the gospel requires , that faith is saving , and the root of gospel acceptable obedience . the ransome , i say , the attonement by christ , the fulness of the redemption that is in him , and so forgiveness in his blood for believers , from the good will , grace , and love of the father , is the first gospel discovery that a sinner in a saving manner closeth withal . particular assurance ariseth , or may arise afterwards , and this also is supposed in the assertion . . that which is affirmed in it , is , that a discovery of forgiveness in god , without any particular assurance of personal interest therein , is a great supportment to a sin entangled soul. and let no man despise the day of this small thing , small in the eyes of some , and those good men also , as if it did not deserve the name of faith . now as hath been made to appear , this discovery of forgiveness , is the souls perswasion , on gospel grounds , that however it be with him , and whatever his state and condition be , or is like to be , yet that god in his own nature is infinitely gracious , and that he hath determined in a soveraign act of his will from eternity , to be gracious to sinners ; and that he hath made way for the administration of forgiveness by the blood of his son , according as he hath abundantly manisested , and declared in the promises of the gospel . however it be with me , yet thus it is with god ; there is forgiveness with him . this is the first thing that a soul in its depths riseth up unto : and it is a supportment for it ; enabling it unto all present duties until consolation come from above . thus hath it been to , and with the saints of old , hos. . . ashur shall not save us , we will not ride upon horses , neither will we say any more to the work of our hands , ye are our gods , for in thee the fatherless findeth mercy . a solemn renunciation we have of all other helps , reliefs or assistances , civil or religious , that are not gods. therein a solemn resolution in their great distress of cleaving unto god alone . both which are great and blessed effects of faith . what is the bottom and foundation of this blessed resolution ? namely , that proposition , in thee the fatherless findeth mercy ; that is , there is forgiveness with thee , for helpless sinners . this listed up their hearts in their depths , and supported them in waiting , unto the receiving of the blessed promises , of mercy , pardon , grace and holiness , which ensue in the next verses . until they came home unto them in their efficacy and effects , they made a life on this ; in thee the fatherless findeth mercy . the state and condition of things seems to lye yet lower in that proposal we have , joel . , . rend your hearts , and not your garments , and turn unto the lord your god , for he is gracious and merciful , slow to anger , and of great kindness , and repenteth him of the evil , who knoweth if he will return , and repent , and leave a blessing . that which is proposed to the faith of those here spoken unto is , that the lord is gracious and merciful ; that there is forgiveness in him , the duty they are provoked unto hereupon , is gospel repentance . the assent unto the proposition demanded , as to their own interest amounts but unto this , who knowes , but that the lord may return and leave a blessing , or deal with us according to the manifestation he hath made of himself , that he is merciful and gracious . this is far enough from any comfortable perswasion of a particular interest in that grace , mercy or pardon . but yet saith the prophet , come but thus far , and here is a firm foundation of dealing with god about further discoveries of himself , in a way of grace and mercy . when a soul sees but so much in god , as to conclude ; well , who knoweth but that he may return , and have mercy upon me also , it will support him , and give him an entrance into further light . the church in the lamentations gives a sad account of her state and condition in this matter . for she maketh that hard conclusion against her self , chap. . . my strength and my hope is perished from the lord. and when i cry and shout , he shuts out my prayer , v. . so far is she from a comfortable perswasion of a particular interest in mercy and acceptance ; that under her pressures , and in her temptations , she is ready positively to determine on the other side ; namely , that she is rejected and cast off for ever . what course then shall she take ? shall she give over waiting on god , and say there is no hope ? no saith she , i will not take that way ; for v. . it is good that a man should both hope and quietly wait for the salvation of god. but yet there seems small encouragement for her so to do , if things be with her as was expressed ; things indeed , saith she , are very sad with me , my soul hath them still in remembrance , and is bowed down in me , v. . but yet , somewhat i recall to mind , and therefore have i hope , v. . it is of the lords mercy that we are not consumed , because his compassions fail not . there is mercy and never failing compassion in god ; so that though my own present condition be full of darkness , and i see no deliverance , yet i purpose still to abide waiting on him : who knows what those infinite stores and treasures of mercy and relief that are with him , may at length afford unto me : and many instances of the like kind might be added . we may observe by the way , how far this relief extends it self ; and what it enables the soul unto . as , . the soul is enabled thereby to resign it self unto the disposal of soveraign grace , in self-abhorrency , and a renunciation of all other wayes of relief . lam. . . he putteth his mouth in the dust , if so be there may be hope . what god will , is his language . here he lyes at his disposal , humble , broken , but abiding his pleasure . though he slay me , saith job , yet i will trust in him , chap. . . it is all one , how he deals with me ; whatever be the event i will abide cleaving unto him . i will not think of any other way of extricating my self from my distress . i will neither fly like jonah , nor bide like adam , nor take any other course for deliverance . saith the soul , god is a god that hideth himself from me , isa. . . i walk in darkness and have no light , chap. . . my flesh faileth , and my heart faileth , psal. . . so that i am overwhelmed with trouble . mine iniquities have taken such hold on me , that i cannot look up , psal. . . the lord hath forsaken me , and my god hath forgotten me ; every day am i in dread and terror , and am ready utterly to saint , and no relief can i obtain . what then shall i do ? shall i curse god and dye ? or cry this evil is of the lord , why should i wait for him any longer ? shall i take the course of the world , and seeing it will be no better , be wholly regardless of my latter end ? no ; i know what ever my lot and portion be , that there is forgiveness with god : this and that poor man trusted in him , they cryed unto him , and were delivered . so did david in his greatest distress , he encouraged his heart in the lord his god , sam. . , . it is good for me to cast my self into his arms ; it may be , he will frown ; it may be he is wroth still ; but all is one , this way i will go ; as it seems good unto him to deal with me , so let it be : and unspeakable are the advantages which a soul obtains by this self resignation , which the faith treated of , will infallibly produce . . it extends it self unto a resolution of waiting in the condition wherein the soul is . this the church comes unto , lam. . . it is good that a man should both hope , and quietly wait for the salvation of the lord. i will not give over my expectation , i will not make haste , nor limit god ; but i will lye at his foot , until his own appointed time of mercy shall come . expectation and quietness make up waiting . these the soul attains unto , with this supportment . it looks upwards , as a servant that looks to the hands of his master , still fixed on god to see what he will do , to hear what he will speak concerning him ; missing no season , no opportunity wherein any discovery of the will of god may be made to him . and this he doth in quietness , without repining , or murmuring , turning all his complaints against himself and his own vileness , that hath cut him short from a participation of that fulness of love and grace which is with god. that this effect also attends this faith , will fully appear in the close of the psalm . . it supports unto waiting in the use of all means for the attainment of a sense of forgiveness , and so hath its effect in the whole course of our obedience . there is forgiveness with thee , that thou maist be feared . to fear the lord , is an expression comprehensive of his whole worship ; and all our duty . this i am encouraged , saith the psalmist unto , in my depths ; because there is forgiveness with thee , i will abide in all duties , in all the wayes of thy worship , wherein thou maist be found . and however it be for a while , the latter end of that soul who thus abideth with god , will be peace . let us then nextly see by what wayes and means it yields this supportment . . it begets a liking of god in the soul ; and consequently some love unto him . the soul apprehends god , as one infinitely to be desired and delighted in by those who have a share in forgiveness . it cannot but consider him as good and gracious , however its own estate be hazardous , psal. . , . yet god is good to israel , to such as are of a clean heart , as for me , my feet were almost gone , my steps had well nigh slipt . however the state stands with me , yet i know that god is good , good to israel ; and therewith shall i support my self . when once this ground is got upon the soul , that it considers god in christ as one to be delighted in , and loved , great and blessed effects will ensue . ( . ) self-abhorrency and condemnation , with resignation of all to god , and permanency therein , do certainly attend it . ( . ) still somewhat or other in god will be brought to mind to relieve it under faintings , some new springs of hope will be every day opened . ( . ) and the soul will be insensibly wrought upon to delight it self in dealing with god. though in its own particular , it meets with frowns , chidings and repulses , yet this still relieves him , that god is so as hath been declared ; so that he sayes , however it be , yet god is good ; and it is good for me to wait upon him . without this discovery the soul likes not god , and whatever it doth with respect unto him , it is because it dares do no otherwise , being overawed with his terror and greatness . and such obedience god may have from devils . . it removes sundry overwhelming difficulties , that lye in the souls way before it close with this discovery of forgiveness . as , . it takes away all those hinderances that were formerly insisted on , from the greatness , holiness and severity of god , the inexorableness and strictness of the law , and the natural actings of conscience , rising up against all hopes of forgiveness . all these are by this faith removed , and taken out of the way . where this faith is , it discovers not only forgiveness , as hath been shewed , but also the true nature of gospel forgiveness . it reveals it as flowing from the gracious heart of the father , through the blood of the son. now this propitiation in the blood of the son , removeth all these difficulties , even antecedently unto our special sense of an interest therein . it shews how all the properties of god may be exalted , and the law fulfilled , and yet forgiveness given out to sinners . and herein lyes no small advantage unto a soul in its approaches unto god. all those dreadful apprehensions of god , which were wont to beset him in the first thoughts of coming to him , are now taken out of the way ; so that he can quietly apply himself unto his own particular concernments before him . . in particular , it removes the overwhelming consideration of the unspeakable greatness of sin ; this presseth the soul to death when once the heart is possessed with it . were not their sins so great , such as no heart can imagine , or tongue declare , it might possibly be well with them , say distressed sinners . they are not so troubled that they are sinners , as that they are great sinners ; not that these , and those sins they are guilty of , but that they are great sins attended with fearful aggravations . otherwise they could deal well enough with them . now though this discovery free men not from the entanglement of their sins as theirs ; yet it doth , from the whole entanglement of their sins , as great and many . this consideration may be abstracted . the soul sees enough in god to forgive great sins , though it doth not as yet , to forgive his sins . that great sins shall be pardoned , this discovery puts out of question . whether his sin shall be pardoned , is now all the enquiry . whatever any faith can do , that this faith will do , unless it be the making of particular application of the things believed unto it self . the soul then can no longer justly be troubled about the greatness of sin ; the infiniteness of forgiveness that he sees in god will relieve him against it . all that remains , is , that it is his own sin , about which he hath to deal ; whereof afterwards . these , and the like difficulties are removed by it . . it gives some life in , and encouragement unto duty . and that ( first ) unto duty as duty ; eying god by faith in such a fulness of grace , the soul cannot but be encouraged to meet him in every way of duty , and to lay hold upon him thereby . every way leading to him , as leading to him , must be well liked and approved of ; and ( secondly , ) to all duties ; and herein lyes no small advantage . god is oftentimes found in duties ; but in what , or of what kind he will be found of any one in particular , is uncertain . this faith puts the soul on all : so it did the spouse in the parallel to that in hand . cant. . , , . now what supportment may be hence obtained is easily apprehended ; supportment not from them , or by them , but in them , as the means of entercourse between god and the soul. from these effects of this discovery of forgiveness in god , there things will ensue , which are sufficient to maintain the spiritual life of the soul. . a resolution to abide with god , and to commit all unto him . this the word , as was observed , teaches us ; there is forgiveness with thee , and therefore thou shalt be feared . because this i found , this i am perswaded of , therefore i will abide with him in the way of his fear and worship . this our saviour calls unto , john . . abide in me ; except you do so , ye can hear no fruit . so the lord representing his taking of the church unto himself , under the type of the prophets taking an adulteress in vision , doth it on these terms , hos. . . thou shalt abide for me many dayes ; thou shalt not play the harlot , and thou shalt not be for another man , so will i also be for thee . now this abiding with god , intimates two things : ( . ) oppositions , solicitations , and temptations unto the contrary : ( . ) forbearing to make any other choice , as unto that end for which we abide with god. . it argues oppositions . to abide , to be stable , and permanent , is to be so , against oppositions . many discouragements are ready to rise up in the soul against it : in fears especially that it shall not hold out , that it shall be rejected at last , that all is nought and ●ypocritical with it ; that it shall not be forgiven , that god indeed regards it not , and therefore it may well enough give over its hopes , which seem often as the giving up of the ghost , will assault it . again , oppositions arise from corruptions and temptations unto sin , contrary to the life of faith . and these often proceed to an high degree of prevalency , so that the guilt contracted upon them is ready to cast the soul quite out of all expectation of mercy : i shall one day perish , by these means , saith the soul , if i am not already lost . but now where faith hath made this discovery of forgiveness , the soul will abide with god against all these discouragements and oppositions . it will not leave him , it will not give over waiting for him . so david expresseth the matter in the instance of himself , psal. . . but as for me , my feet were almost gone , my steps had well nigh slipt : and v. . verily i have cleansed my heart in vain ; but yet after all his conflicts , this at last he comes unto , v. . though my flesh and my heart faileth , yet ( v. . ) it is good for me to draw near unto god. i will yet abide with god , i will not let go his fear , nor my profession . although i walk weakly , lamely , unevenly , yet i will still follow after him . as it was with the disciples , when many upon a strong temptation went back from christ , and walked no more with him ; jesus said unto them , will ye go away also ? to which peter replyes in the name of the rest of them , lord , to whom shall we go , thou hast the words of eternal life , john . , , . it is thus and thus with me , saith the soul , i am tossed and afflicted , and not comforted ; little life , little strength , real guilt , many sins , and much disconsolation . what then , faith god by his word , wilt thou go away also ? no , saith the soul , there is forgiveness with thee , thou hast the words of eternal life , and therefore i will abide with thee . . this abiding with god argues a forbearance of any other choice . whilst the soul is in this condition having not attained any evidences of its own special interest in forgiveness : many lovers will be soliciting of it to play the harlot by taking them into its embraces . both self-righteousness and sin will be very importunate in this matter . the former tenders it self as exceeding useful to give the soul some help , assistance , and supportment in its condition . samuel doth not come saith saul , and the philistins invade me , i will venture and offer sacrifice my self contrary to the law. the promise doth not come to the soul for its particular relief , it hath no evidence as to an especial interest in forgiveness : temptation invades the mind ; try thy self , sayes it , to take relief in somewhat of thine own providing . and this is to play the harlot from god. to this purpose self-righteousness variously disguises it self , like the wise of jeroboam when she went to the prophet . sometimes it appears as duty , sometimes as signs , and tokens ; but its end is to get somewhat of the faith and trust of the soul to be fixed upon it . but when the soul hath indeed a discovery of forgiveness , it will not give ear to these solicitations . no saith it , i see such a beauty , such an excellency , such a desireableness and suitableness unto my wants and condition , in that forgiveness that is with god , that i am resolved to abide in the gospel desire and expectation of it , all the dayes of my life ; here my choice is fixed ; and i will not alter . and this resolution gives glory to the grace of god. when the soul without an evidence of an interest in it , yet prefers it above that which with many reasonings and pretences offers it self as a present relief unto it , hereby is god glorified , and christ exalted , and the spiritual life of the soul secured . . this discovery of forgiveness in god with the effects of it before mentioned , will produce a resolution of waiting on god for peace and consolation , in his own time and way . he that believeth will not make haste , isa. . . not make haste ; to what ? not to the enjoyment of the thing believed . haste argues precipitation and impatience ; this the soul that hath this discovery is freed from , resolving to wait the time of gods appointment , for peace and consolation ; god speaking of his accomplishment of his promises , sayes , i the lord will hasten it , isa. . . well then , if god will hasten it , may not we hasten to it ? nay , saith he , i will hasten it , but in its time . all oppositions and impediments considered it shall be hastned , but in its time , its due time , its appointed time . and this the soul is to wait for , and so it will. as when jacob had seen the beauty of rachel and loved her , he was contented to wait seven years for the enjoyment of her to be his wife ; and thought no time long , no toyle too hard that he might obtain her ; so the soul having discovered the beauty and excellency of forgiveness , as it is with god , as it is in his gracious heart , in his eternal purpose , in the blood of christ , in the promise of the gospel , is resolved to wait quietly and patiently for the time wherein god will clear up unto it , it s own personal interest therein ; even one experimental embracement of it , even at the hour of death , doth well deserve the waiting , and obedience of the whole course of a mans life . and this the psalmist manifests to have been the effect produced in his heart and spirit ; for upon this discovery of forgiveness in god , he resolveth both to wait upon him himself , and encourageth others so to do . . this prepares the soul , for the receiving of that consolation and deliverance out of its pressures , by an evidence of a special interest in forgiveness , which it waiteth for . . for this makes men to hearken after it ; it makes the soul like the merchant who hath great riches , all his wealth in a far country , which he is endeavouring to bring home safe unto him . if they come he is well provided for ; if they miscarry , he is lost and undone . this makes him hearken after tydings that they are safe there ; and as solomon sayes , good news in this case from a far countrey is as cold water to a thirsty soul , ( prov. . . ) full of refreshment . though he cannot look upon them as his own , yet absolutely because he hath them not in possession , he is glad they are safe there . so is it with the soul ; these riches that it so values are as to its apprehensions in a far country : so is the promise , that he shall behold the land that is very far off , isa. . . he is glad to hear newes that they are safe ; to hear forgiveness preached , and the promises insisted on , though he cannot as yet look upon them as his own . the merchant resis not here , but he hearkeneth with much solicitousness after the things that should bring home his riches , especially if they have in them his all. hence such ships are called ships of desire , job . . such a man greatly desires the speeding of them to their port. he considers the wind and the weather , all the occasions and inconveniences and danger of the way ; and blame him not ; his all is at stake . the soul doth so in like manner ; it hearkneth after all the wayes and means whereby this forgiveness may be particularly brought home unto it ; is afraid of sin , and of temptation , glad to find a fresh gale of the spirit of grace , hoping that it may bring in his return from the land of promise . this prepares the heart for a spiritual sense of it , when it is revealed . secondly , it so prepares the soul , by giving it a due valuation of the grace and mercy desired . the merchantman in the gospel was not prepared to enjoy the pearl himself , until it was discovered to him to be of great price ; then he knew how to purchase it , procure it , and keep it . the soul having by this acting of faith upon the discovery of forgiveness insisted on , come to find that the pearl hid in the field is indeed precious , is both stirred up to seek after possession of it , and to give it its due . saith such a soul , how excellent , how precious is this forgiveness that is with god ? blessed , yea ever blessed are they who are made partakers of it ! what a life of joy , rest , peace , and consolation do they lead ? had i but their evidence of an interest in it , and the spiritual consolation that ensues thereon , how would i despise the world , and all the temptations of satan , and rejoyce in the lord in every condition ? and this apprehension of grace , also exceedingly prepares and fits the soul , for a receiving of a blessed sense of it , so as that god may have glory thereby . . it fits the soul by giving a right understanding of it ; of its nature , its causes , and effects . at the first , the soul goes no further , but to look after impunity , or freedom from punishment , any way . what shall i do to be saved , is the utmost it aims at , who shall deliver me , how shall i escape ? and it would be contented to escape any way ; by the law , or the gospel , all is one , so it may escape . but upon this discovery of forgiveness treated of , which is made by faith of adherence unto god , a man plainly sees the nature of it , and that it is so excellent that it is to be desired for its own sake . indeed when a soul is brought under trouble for sin , it knows not well what it would have . it hath an uneasiness , or disquietment that it would be freed from ; a dread of some evil condition that it would avoid . but now the soul can tell what it desires , what it aims at , as well as what it would be freed from . it would have an interest in eternal love , have the gracious kindness of the heart of god turned towards it self ; a sense of the everlasting purpose of his will shed abroad in his heart ; have an especial interest in the precious blood of the son of god , whereby attonement is made for him , and that all these things be testified unto his conscience in a word of promise mixed with faith . these things he comes for , this way alone he would be saved and no other ; it sees such a glory of wisdom , love , and grace in forgiveness , such an exaltation of the love of christ in all his offices , in all his undertaking , especially in his death , sacrifice , and bloodshedding whereby he procured or made reconciliation for us , that it exceedingly longs after the participation of them . all these things in their several degrees , will this discovery of forgiveness in god , without an evidence of an especial interest therein produce . and these will assuredly maintain the spiritual life of the soul , and keep it up unto such an obedience as shall be accepted of god in christ. darkness , sorrow , storms , they in whom it is may meet withal , but their eternal condition is secured in the covenant of god ; their souls are bound up in the bundle of life . from what hath been spoken , we may make some inferences in our passage concerning the true notion of believing . for , ( . ) these effects ascribed to this faith of forgiveness in god and alwayes produced by it , make it evident that the most of them who pretend unto it , who pretend to believe that there is forgiveness with god , do indeed believe no such thing . although i shall on set purpose afterwards evince this , yet i cannot here utterly pass it by . i shall then only demand of them who are so forward in the profession of this faith , that they think it almost impossible that any one should not believe it ; what effects it hath produced in them , and whether they have been by it enabled to the performance of the duties before mentioned ? i fear with many , things on the account of their pretended faith are quite otherwise . they love sin the more for it , and god never the better ; supposing that a few barren words will issue the controversie about their sins , they become insensibly to have slight thoughts of sin , and of god also . this perswasion is not of him that calls us . poor souls , your faith is the devils greatest engine for your ruine ; the highest contempt of god and christ and forgiveness also , that you can be guilty of ; a means to let you down quietly into hell ; the pharisees moses , trusted in , and will condemn you ; as none is saved but by faith , so you if it were not for your faith , ( as you call it ) might possibly be saved . if a mans gold prove counterfeit , his jewels painted glass , his silver lead or dross , he will not only be found poor when he comes to be tryed , and want the benefit of riches , but have withal a fearful aggravation of his poverty by his disappointment and surprizal . if a mans faith which should be more precious than gold , be found rotten and corrupt , if his light be darkness , how vile is that faith , how great is that darkness ? such it is evident will the faith of too many be found in this business . . the work we are carrying on , is the rising of a sin entangled soul out of its depths , and this we have spoken unto , is that which must give him his first relief . commonly when souls are in distress , that which they look after is consolation . what is it that they intend thereby ? that they may have assurance that their sins are forgiven them , and so be freed from their present perplexities . what is the issue ? some of them continue complaining all their dayes , and never come to rest or peace ; so far do they fall short of consolation and joy. and some are utterly discouraged from attempting any progress in the wayes of god. what is the reason hereof ? is it not , that they would fain be finishing their building , when they have not laid the foundation . they have not yet made through work in believing forgiveness with god , and they would immediately be at assurance in themselves . now god delights not in such a frame of spirit ; for , . it is selfish ; the great design of faith is to give glory unto god , rom. . . the end of gods giving out forgiveness , is the praise of his glorious grace , ephes. . . but let a soul in this frame have peace in it self , it is very little solicitous about giving glory unto god. he cryes like rachel , give me children or i dye ; give me peace , or i perish . that god may be honoured , and the forgiveness he seeks after be rendred glorious , it is cared for in the second place , if at all . this selfish earnestness , at first to be thrusting our hand in the side of christ , is that which he will pardon in many , but accepts in none . . it is impatient . men do thus deport themselves , because they will not wait . they do not care for standing afar off for any season , with the publican . they love not to submit their souls to lye at the foot of god , to give him the glory of his goodness , mercy , wisdom , and love , in the disposal of them , and their concernments . this waiting comprizeth the universal subjection of the soul unto god , with a resolved judgement that it is meet and right that we and all we desire and aim at , should be at his soveraign disposal . this gives glory to god ; a duty which the impatience of these poor souls will not admit them to the performance of ; and both these arise , . from weakness ; it is weak ; it is weakness in any condition that makes men restless and weary . the state of adherence is as safe a condition , as the state of assurance ; only it hath more combats and wrestling attending it . it is not then fear of the event , but weakness and weariness of the combat that make men anxiously solicitous about a deliverance from that state , before they are well entered into it . let then the sin entangled soul remember alwayes , this way , method , and order of the gospel , that we have under consideration . first , exercise faith on forgiveness in god , and when the soul is fixed therein , it will have a ground and foundation whereon it may stand securely , in making application of it unto it self . drive this principle in the first place unto a stable issue upon gospel evidences ; answer the objections that lye against it , and then you may proceed . in believing , the soul makes a conquest upon satans territories . do then as they do , who are entring on an enemies countrey ; secure the passages , fortifie the strong holds as you go on , that you be not cut off in your progress . be not as a ship at sea which passeth on , and is no more possessed or master of the water it hath gone through ; than of that whereunto it is not yet arrrived . but so it is with a soul , that fixeth not on these foundation principles ; he presseth forwards and the ground crumbles away under his feet , and so he wilders away all his dayes in uncertainties . would men but lay this principle well in their souls , and secure it against assaults , they might proceed though not with so much speed as some do , yet with more safety . some pretend at once to fall into full assurance , i wish it prove not a broad presumption in the most . it is to no purpose for him to strive to flye , who cannot yet go ; to labour to come to assurance in himself who never well believed forgiveness in god. now that we may be enabled to fix this perswasion against all opposition , that which in the next place i shall do , is to give out such unquestionable evidences of this gospel truth , as the soul may safely build and rest upon : and these contain the confirmation of the principal proposition before laid down . evidences of forgiveness in god. no inbred notions of any free acts of gods will. forgiveness not revealed by the works of nature , nor the law. . the things that are spoken , or are to be known of god are of two sorts : ( . ) natural and necessary ; such as are his essential properties , or the attributes of his nature , his goodness , holiness , righteousness , omnipotency , eternity , and the like . these are called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . that which may be known of god. and there are two wayes , as the apostle there declares , whereby that which he there intimates of god may be known , ( . ) by the inbred light of nature ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. . it is manifest in themselves ; in their own hearts ; they are taught it by the common conceptions and presumptions which they have of god by the light of nature . from hence do all mankind know concerning god , that he is , that he is eternal , infinitely powerful , good , righteous , holy , omnipotent . there needs no special revelation of these things that men may know them . that indeed they may be known savingly there is ; and therefore they that know these things by nature , do also believe them on revelation , heb. . . he that cometh unto god must believe that he is , and that he is a rewarder . though men know god by the light of nature , yet they cannot come to god by that knowledge . . these essential properties of the nature of god are revealed by his works . so the apostle in the same place , ver . . the invisible things of god from the creation of the world , are clearly seen , being understood by the things that are made , even his eternal power and godhead : see also , psalm . , , . and this is the first sort of things that may be known of god. . there are the free acts of his will and power ; or his free eternal purposes , with the temporal dispensations that flow from them . now of this sort , is the forgiveness that we are enquiring after ; it is not a property of the nature of god , but an act of his will , and a work of his grace . although it hath its rise and spring in the infinite goodness of his nature , yet it proceeds from him , and is not exercised but by an absolute free and soveraign act of his will. now there is nothing of god , or with him , of this sort that can be any wayes known , but only by especial revelation : for , . there is no inbred notion of the acts of gods will in the heart of man , which is the first way whereby we come to the knowledge of any thing of god. forgiveness is not revealed by the light of nature . flesh and blood , which nature is , declares it not : by that means , no man hath seen god at any time , john . . that is , as a god , of mercy and pardon , as the son reveales him . adam had an intimate acquaintance , according to the limited capacity of a creature , with the properties and excellencies of the nature of god. it was implanted in his heart , as indispensibly necessary unto that natural worship , which by the law of his creation he was to perform . but when he had sinned , it is evident , that he had not the least apprehension that there was forgiveness with god. such a thought would have laid a foundation of some further treaty with god about his condition . but he had no other design but of flying and hiding himself , gen. . . so declaring that he was utterly ignorant of any such thing as pardoning mercy . such , and no other , are all the first , or purely natural conceptions of sinners ; namely , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the judgement of god , rom. . . that sin is to be punished with death . it is true , these conceptions in many are stifled , by rumors , reports , traditions , that it may be otherwise ; but all these are far enough from that revelation of forgiveness , which we are enquiring after . . the consideration of the works of gods creation will not help a man to this knowledge ; that there is forgiveness with god. the apostle tells us , rom. . . what it is of god that his works reveal ; even his eternal power and godhead ; or the essential properties of his nature ; but no more : not any of the purposes of his grace , not any of the free acts of his will ; not pardon and forgiveness . besides god made all things in such an estate and condition , namely , of rectitude , integrity , and uprightness , eccles. . . that it was impossible they should have any respect unto sin , which is the corruption of all , or to the pardon of it , which is their restituion , whereof they stood in no need . there being no such thing in the world , as sin , nor any such thing supposed to be , when all things were made of nothing , how could any thing declare or reveal the forgiveness of it . . no works of gods providence can make this discovery . god hath indeed born testimony to himself and his goodness in all ages from the foundation of the world in the works of his providence : so acts . , , . we preach unto you , that you should turn from these vanities , unto the living god , which made heaven , and earth , and the sea , and all things that are therein ; who in times past , suffered all nations to walk in their own wayes : nevertheless he left not himself without witness , in that he did good , and gave us rain from heaven , and fruitful seasons , filling our hearts with food and gladness : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he left not himself without witness ; that is , by the works of his providence there recounted , he thus far bare testimony to himself , that he is , and is good , and doth good , and ruleth the world , so that they were utterly inexcusable who taking no notice of these works of his , nor the fruits of his goodness , which they lived upon , turned away after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vain things , as the apostle there calls the idols of the gentiles . but yet these things did not discover pardon and forgiveness . for still god suffered them to go on in their own wayes , and winked at their ignorance . so again , acts . , , , , . whom you ignorantly worship , him declare i unto you , god that made the world , and all things therein , seeing that he is the lord of heaven and earth , dwelleth not in temples made with hands , neither is worshipped with mens hands , as though he needeth any thing , seeing he giveth unto all life and breath , and all things , and hath made of one blood all nations of men for to dwell on all the face of the earth ( where by the way there is an allusion to that of gen. . . the lord scattered them abroad upon the face of the earth ) and hath determined the times before appointed , and the bounds of their habitation , that they should seek the lord , if happily they might seek after him , and find him , though he be not far from every one of us . by arguments taken from the works of god both of creation and providence ; the apostle proves the being and properties of god. yea , he lets them know with whom he had to do , that god designed by his works so far to reveal himself unto them , as the true and living god , the maker and governour of all things , as that they ought to have enquired more diligently after him , and not to look on him alone as the unknown god , who alone might be known : all their idols being vain and nothing . but of the discovery of pardon and forgiveness in god by these wayes and means , he speaks not ; yea , he plainly shews that this was not done thereby . for the great call to saving repentance is by the revelation of forgiveness . but now by these works of his providence god called not the gentiles to saving repentance . no saith he , he suffered them to walk still in their own wayes , chap. . . and winked at the times of their ignorance ; but now , that is , by the word of the gospel , commandeth them to repent , chap. . . ii. whereas there had been one signal act of gods providence about sin , when man first fell into the snares of it : it was so far from the revealing forgiveness in god that it rather severely intimated the contrary . this was gods dealing with sinning angels . the angels were the first sinners ; and god dealt first with them about sin . and what was his dealing with them , the holy ghost tells us , pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he spared not the sinning angels , he spared them not ; it is the same word which he useth where he speaks of laying all our iniquities on christ , he undergoing the punishment due unto them , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he spared him not ; that is , he laid on him the full punishment that by the curse and sanction of the law was due unto sin . so he dealt with the angels that sinned ; he spared them not but inflicted on them the punishment due to sin , shutting them up under chains of darkness for the judgement of the great day . hitherto then god keeps all thoughts of forgiveness in his own eternal bosom . there is not so much as the least dawning of it upon the world . and this was at first no small prejudice against any thoughts of forgiveness . the world is made , sin enters by the most glorious part of the creation , whose recovery by pardon might seem to be most desirable , but not the least appearance of it is discovered . thus it was hid in god from the foundation of the world , eph. . . iii. god gave unto man a law of obedience immediately upon his creation . yea , for the main of it , he implanted it in him by , and in his creation . this law it was supposed that man might transgress . the very nature of a law prescribed unto free agents , attended with threatnings and promises of reward , requires that supposition . now there was not annexed unto this law , or revealed with it , the least intimation of pardon to be obtained , if transgression should ensue . gen. . . we have this law , in the day thou eatest thou shalt surely dye : dying thou shalt dye ; or bring upon thy self assuredly the guilt of death temporal and eternal . there god leaves the sinner under the power of that commination . of forgiveness or pardoning mercy there is not the least intimation . to this very day , that law , which was then the whole rule of life and acceptance with god knows no such thing . dying thou shalt dye , o sinner , is the precise and final voyce of it . from these previous considerations , added to what was formerly spoken , some things preparatory to the ensuing discourse may be inferred : as , . that it is a great and rare thing to have forgiveness in god discovered unto a sinful soul. a thing it is , that , as hath been shewed , conscience and law , with the inbred notions that are in the heart of man about gods holiness and vindictive justice do lye against . a matter whereof we have no natural presumption ; whereof there is no common notion in the mind of man. a thing which no consideration of the works of god , either of creation or providence will reveal , and which the great instance of gods dealing with sinning angels renders deep , admirable and mysterious . men who have common and slight thoughts of god , of themselves , of sin , of obedience , of the judgement to come , of eternity , that feed upon the ashes of rumors , reports , hearsayes , traditions , without looking into the reality of things , may , and do take this to be an ordinary and acknowledged truth , easie to be entertained , which upon the matter no man disbelieves . but convinced sinners , who make a tryal of these things , as running into eternity , have other thoughts of them . and as to that which it is pretended every one believes , we have great cause to cry out , lord who hath believed our report , to whom hath this arm of the lord been revealed ? . that the discovery of forgiveness in god , being a matter of so great difficulty , is a thing precious and excellent , as being the foundation of all our communion with god here , and of all undeceiving expectation of our enjoyment of him hereafter . it is a pure gospel truth that hath neither shaddow , footstep , nor intimation elsewhere ; the whole creation hath not the least obscure impression of it left thereon ; so that , . it is undoubtedly greatly incumbent on us to enquire diligently as the prophets did of old into this salvation ; to consider what sure evidences faith hath of it , such as will not , as cannot fail us . to be slight and common in this matter , to take it up at random , is an argument of an unsound rotten heart . he that is not serious in his enquiry into the revelation of this matter , is serious in nothing wherein god or his soul is concerned . the holy ghost knows what our frame of heart is , and how slow we are to receive this blessed truth in a gracious saving manner . therefore doth he confirm it unto us with such weighty considerations , as heb. . , . god willing more abundantly to shew unto the heirs of promise the immutability of his counsell , confirmed it by an oath ; that by two immutable things in which it was impossible for god to lye , we might have strong consolation . it is of forgiveness of sin that the apostle treats , as hath been made evident by the description of it before given . now to give evidence hereunto , and to beget a belief of it in us , he first engages a property of gods nature in that business . he with whom we deal , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — as tit. . . the god that cannot lye , that cannot deceive , or be deceived . it is impossible it should be so with him . now as this extends it self in general , to all the words and works of god , so there is peculiarly in this whereof he treats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an especial immutability of his counsel . men may think that although there be words spoken about forgiveness , yet it is possible it may be otherwise ; no saith the apostle , it is spoken by god , and it is impossible he should lye . yea , but upon the manifold provocations of sinners he may change his mind and thoughts therein ; no , saith the apostle , there is a peculiar immutability in his counsel concerning the execution of this thing , there can be no change in it . but how doth this appear that indeed this is the counsel of his will ? why , saith he ? he hath declared it by his word ; and that given in a way of promise ; which as in its own nature it is suited to raise an expectation in him or them to whom it is made or given ; so it requires exact faithfulness in the discharge and performance of it , which god on his part will assuredly answer . but neither is this all ; but that no place might be left for any cavilling objection in this matter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he interposed himself by an oath ; thus we have this truth deduced from the veracity of gods nature , one of his essential excellencies , established in the immutable purpose of his will , brought forth by a word of promise , and confirmed by gods interposing himself against all occasions of exception , ( so to put an end unto all strife about it ) by an oath , swearing by himself that so it should be . i have mentioned this only to shew what weight the holy ghost layes upon the delivery of this great truth , and thence how deeply it concerns us to enquire diligently into it , and after the grounds and evidences which may be tendred of it , which among others are these that follow . discovery of forgiveness in the first promise . the evidence of the truth that lyes therein . and by the institution of sacrifices . their use and end. also by the prescription of repentance unto sinners . the first discovery of forgiveness in god , ( and which i place as the first evidence of it ) was made in his first dealing with our parents after their shameful sin and fall . now to make it appear , that this is an evidence that carryes along a great conviction with it , and is such as faith may securely rest upon and close withall , the ensuing observations are to be considered . the first sin in the world , was on many accounts the greatest sin that ever was in the world . it was the sin as it were of humane nature , wherein there was a conspiracy of all individuals ; omnes eramus unus ille homo ; in that one man , or that one sin , we all sinned , rom. . . it left not god one subject as to moral obedicnce on the earth , nor the least ground for any such to be unto eternity . when the angels sinned the whole race or kind did not prevaricate . thousand thousands of them , and ten thousand times ten thousands continued in their obedience , dan. . . but here , all and every individual of mankind ( he only excepted which was not then in adam ) were imbarked in the same crime and guilt . besides it disturbed the government of god in and over the whole creation . god had made all things in number , weight , and measure , in order and beauty : pronouncing himself concerning his whole work that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding beautiful and good , gen. . . much of this beauty lay in the subordination of one thing to another , and of all to himself by the mediation and interposition of man , through whose prayses and obedience the rest of the creation being made subject unto him , was to return their tribute of honor and glory unto god. but all this order was destroyed by this sin ; and the very creation made subject to vanity , rom. . . on which , and the like accounts , it might be easily made to appear that it was the greatest sin that ever was in the world . . man who had sinned subscribed in his heart and consctence unto the righteous sentence of the law. he knew what he had deserved , and looked for nothing but the immediate execution of the sentence of death upon him . hence he meditates not a defence , expects no pardon , stayes not for a tryal , but flyes and hides , and attempts an escape . gen. . . i was afraid , saith he , and hid my self ; than which never were there words of greater horror in the world , nor shall be until the day of judgement . poor creature , he was full of expectation of the vengeance due for a broken covenant . . god had newly declared in the sinning angels what his justice required , and how he could deal with sinning man without the least impeachment of his government , holiness or goodness . see pet. . . . there was nothing without god himself that should move him in the least , so much as to suspend the execution of his wrath for one moment ; he had not done so with the angels . all things lay now under wrath , curse , confusion , and disorder : nothing was left good , lovely , or desirable in his eye . as in the first creation , that which was first brought forth from nothing was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without form and void , empty of all order and beauty ; nothing was in it to induce or move god to bring forth all things in the glory that ensued , but the whole design of it , proceeded from his own infinite goodness and wisdom ; so was it now again . there was an emptiness and vanity brought by sin upon the whole creation . nothing remained that might be a motive unto a merciful restoration , but all is again devolved on his soveraignty . all things being in this state and condition wherein all doors stood open to the glory of gods justice in the punishing of sin , nothing remaining without him to hold his hand in the least ; the whole creation , and especially the sinner himself lying trembling in expectation of a dreadful doom , what now cometh forth from him ? the blessed word which we have , gen. . . the seed of the woman shall break the serpents head . it is full well known that the whole mysterie of forgiveness is wrapt up in this one word of promise . and the great way of its coming forth from god by the blood of the messiah , whose heel was to be bruised , is also intimated . and this was the first discovery that ever was made of forgiveness in god. by a word of pure revelation it was made , and so faith must take it up and receive it . now this revelation of forgiveness with god in this one promise , was the bottom of all that worship that was yielded unto him by sinners for many ages . for we have shewed before , that without this , no sinner can have the least encouragement to approach unto him ; and this will continue to the end of the world , as a notable evidence of the truth in hand a firm foundation for faith to rest and build upon . let a sinner seriously consider the state of things as they were then in the world laid down before , and then view god coming forth with a word of pardon and forgiveness , meerly from his own love , and those counsells of peace that were between the father and the son , and he cannot but conclude under his greatest difficulties , that yet there is forgiveness with god that he may be feared . let now the law and conscience , let sin and satan stand forth and except against this evidence ; enough may be spoken from it , whatever the particular case be , about which the soul hath a contest with them , to put them all to silence . ii. god revealed this sacred truth by his institution of sacrifices . sacrifices by blood , do all of them respect attonement , expiation , and consequentially forgiveness . it is true indeed , they could not themselves take away sin , nor make them perfect who came unto god by them , heb. . . but yet they undeniably evince the taking away of sin , or the forgiveness of it , by what they did denote and typisie . i shall therefore look a little back into their rise and intendment . . the original and first spring of sacrifices is not in the scripture expresly mentioned , only the practice of the saints is recorded . but it is certain from infallible scripture evidences , that they were of gods immediate institution and appointment . god never allowed that the will or wisdom of man , should be the spring and rule of his worship . that solemn word where with he fronts the command that is the rule of his worship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not make to thy self , which is the life of the command , ( that which follows being an explanation and confirmation of the law it self by instances ) cuts off all such pretences , and is as a flaming sword turning every way to prevent mens arbitrary approaches to gods institutions . god will not part with his glory of being the only law-giver as to the whole concernment of his worship , or any part of it , unto any of the sons of men . . neither is the time of their institution mentioned . some of the papists dispute ( as there are a generation of philosophi●●● disputers amongst them , by whom their tottering cause is supported ) that there should have been sacrisices in paradice , if man had not sinned . but as in all their opinions , our first enquiry ought to be , what do they get by this or that , their whole religion being pointed unto their carnal interest ; so we may in particular do it , upon this uncouth assertion , which is perfectly contradictious to the very nature and end of most sacrifices ; namely , that they should be offered where there is no sin . why , they hope to establish hence a general rule , that there can be no true worship of god in any state or condition without a sacrifice . what then i pray ? why then it is evident that the continual sacrifice of the mass is necessary in the church , and that without it there is no true worship of god ; and so they are quickly come home to their advantage and profit ; the mass being that inexhaustible spring of revenue which feeds their pride and lust throughout the world . but there is in the church of christ an altar still , and a sacrifice still , which they have rejected for the a bominable figment of their mass ; namely , christ himself as the apostle informs us , heb. . . but as the sacrifices of beasts could not have been before the entrance of sin , so it may be evidenced that they were instituted from the foundation of the world , that is presently after the entrance of sin . christ is called the lamb of god , john . . which he was in reference unto the sacrifices of old , as pet. . , . whence he is represented in the church , as a lamb slain , rev. . . or giving out the efficacy of all sacrifices to his church . now he is said to be a lamb slain from the foundation of the world , rev. . . which could not be , unless some sacrifice prefiguring his being slain had been then offered . for it denotes not only the efficacy of his mediation , but the way . besides the apostle tells us , that without shedding of blood there was no remission , heb. . . that is , god to demonstrate that all pardon and forgiveness related to the blood of christ from the foundation of the world , gave out no word of pardon , but by and with blood . now i have shewed before , that he revealed pardon in the first promise , and therefore there ensued thereon the shedding of blood and sacrifices ; and thereby that testament or covenant was dedicated with blood also , ver . . some think that the beasts , of whose skins god made garments for adam , were offered in sacrifices . nor is their conjecture vain . yea , it seems not to want a shaddow of a gospel mysterie ; that their nakedness which became their shame upon their sin , ( whence the pollution and shame of sin is frequently so termed ) should be covered with the skins of their sacrifices . for in the true sacrifice , there is somewhat answerable thereunto . and the righteousness of him whose sacrifice takes away the guilt of our sin , is called our cloathing , that hides our pollution and shame . . that after the giving of the law , the greatest , most noble , and solemn part of the worship of god consisted in sacrifices . and this kind of worship continued with the approbation of god in the world about four thousand years ; that is , from the entrance of sin until the death of the messiah , the true sacrifice , which put an end unto all that was typical . these things being premised , we may consider what was the mind and aim of god in the institution of this worship . one instance , and that of the most solemn , of the whole kind , will resolve us in this enquiry , lev. . . two kids of the goats are taken for an offering for sin . consider only ( that we do not enlarge on particulars ) how one of them was dealt withal , ver . , , . he shall bring the live goat , and aaron shall lay both his hands on the head of the live goat , and confess over him all the iniquities of the children of israel , and all their transgression in all their sins , putting them upon the head of the goat , and shall send him away by the hand of a fit man into the wilderness , and the goat shall bear upon him all their iniquities unto a land not inhabited . let us see to what end is all this solemnity , and what is declared thereby . wherefore should god appoint poor sinful men to come together , to take a goat or lamb , and to confess over his head all their sins and transgressions , and to devote him to destruction under that confession ? had men invented this themselves , it had been a matter of no moment . but it was an institution of god which he bound his church to the observation of upon the penalty of his highest displeasure . certainly this was a solemn declaration that there is forgiveness with him . would that god who is infinitely good , and so will not , who is infinitely true , holy and faithful , and so cannot deceive , call men out whom he loved , to a solemn representation of a thing wherein their chiefest , their eternal concernment did lye , and suffer them to feed upon ashes ? let men take heed that they mock not god ; for of a truth god mocketh not man , until he be finally rejected by him . for four thousand years together then , did god declare by sacrifices , that there is forgiveness with him , and lead his people by them to make a publick representation of it in the face of the world . this is a second uncontrolable evidence of the truth asserted , which may possibly be of use to souls that come indeed deeply and seriously to deal with god ; for though the practice be ceased , yet the instruction intended in thern continues . iii. gods appointment of repentance unto sinners , doth reveal that there is forgiveness in himself . i say the prescription of repentance is a revelation of forgiveness . after the angels had sinned , god never once called them to repentance . he would not deceive them , but let them know what they were to look for at his hands ; he hath no forgiveness for them , and therefore would require no repentance of them . it is not , nor ever was a duty incumbent on them to repent . nor is it so unto the damned in hell god requires it not of them , nor is it their duty . there being no forgiveness for them , what should move them to repent ? why should it be their duty so to do ? their eternal anguish about sin committed , hath nothing of repentance in it . assignation then of repentance is a revelation of forgiveness . god would not call upon a sinful creature to humble it self and bewail its sin , if there were no way of recovery , or relief . and the only way of recovery from the guilt of sin , is pardon , so job . , . he looketh on men , and if any say , i have sinned , and perverted that which was right , and it profited me not ; he will deliver his soul from going into the pit , and his life shall see the light . in the foregoing verses he declares the various wayes that god used to bring men unto repentance . he did it by dreams , ver . , . by afflictions , ver . . by the preaching of the word , ver . . what then doth god aim at in and by all these various wayes of teachings ? it is to cause man to say , i have sinned , and perverted that which was right . it is to bring him to repentance : what now , if he obtaine his end , and man cometh to that which is aimed at ? why then there is forgiveness for him , as is declared , ver . . to improve this evidence , i shall confirm by some few obvious considerations these two things . . that the prescription of repentance doth indeed evince that there is forgiveness with god. . that every one in whom there is repentance wrought towards god , may certainly conclude that there is forgiveness with god for him . . no repentance is acceptable with god but what is built , or leans on the faith of forgiveness . we have a cloud of witnesses unto this truth in the scripture . many there have been , many are recorded who have been convinced of sin , perplexed about it , sorry for it , that have made open confession and acknowledgement of it , that under the pr●ssing sense of it , have cryed out even to god for deliverance , and yet have come short of mercy pardon and acceptance with god. the cases of cain , pharaoh , saul , ahab , judas , and others , might be insisted on . what was wanting that made all that they did abominable ? consider one instance for all : it is said of judas that he repented , mat. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he repented himself ; but wherein did this repentance consist ? he was convinced of his sin in general ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , i have sinned , ver . . . he was sensible of the particular sin whereof he stood charged in conscience before god. i have saith he , betrayed innocent blood : i am guilty of blood , innocent blood , and that in the vilest manner , by treachery ; so that he comes ( . ) to a full and open confession of his sin : ( . ) he makes restitution of what he was advantaged by his sin , he brought again the thirty pieces of silver , v. . all testifying an hearty sorrow that spirited the whole . methinks now judas his repentance looks like the young mans obedience , who cryed out , all these things have i done ; is there any thing yet lacking ? yea , one thing was wanting to that young man , he had no true faith nor love to god all this while , which vitiated and spoyled all the rest of his performances . one thing also is wanting to this repentance of judas ; he had no faith of forgiveness in god ; that he could not believe ; and therefore after all this sorrow instead of coming to him , he bids him the utmost defiance , and goes away and hangs himself . indeed saith of forgiveness , as hath been shewed , hath many degrees . there is of them , that which is indispensibly necessary to render repentance acceptable . what it is in particular , i do not dispute . it is not an assurance of the acceptance of our persons in general . it is not that the particular sin wherewith it may be , the soul is perplexed , is forgiven . a general , so it be a gospel discovery that there is forgiveness in god , will suffice . the church expresseth it , hos. . . in thee the fatherless findeth mercy , and joel . . who knows but he will return and repent . i have this ground , saith the soul ; god is in himself gracious and merciful ; the fatherless , the destitute and helpless that come to him by christ , find mercy in him . none in heaven and earth can evince but that he may return to me also . now let a mans convictions be never so great , sharp , wounding , his sorrow never so abundant , overflowing , abiding , his confession never so full , free or open , if this one thing be wanting , all is nothing but what tends to death . . to prescribe repentance as a duty unto sinners , without a foundation of pardon and forgiveness in himself ; is inconsistent with the wisdom , holiness , goodness , faithfulness , and all other glorious excellencies and perfections of the nature of god : for , . the apostle layes this as the great foundation of all consolation ; that god cannot lye or deceive , heb. . . and again , he engageth the faithfulness and veracity of god to the same purpose . tit. . . god who cannot lye hath promised it . now there is a lye , a deceit in things as well as in words . he that doth a thing , which in its own nature is apt to deceive them that consider it , with an intention of deceiving them , is no less a lyar , than he which affirms that to be true , which he knows to be false . there is a lye in actions as well as in words . the whole life of an hyocrite is a lye ; so saith the prophet of idolaters , there is a lye in their right hand , isa. . . . the proposal of repentance , is a thing fitted and suited in its own nature , to beget thoughts in the mind of a sinner that there is forgiveness with god. repenting is for sinners only . i came not , saith our saviour , to call the righteous , but sinners to repentance . it is for them , and them only . it was no duty for adam in eden ; it is none for the angels in heaven , nor for the damned in hell. what then may be the language of this appointment ? o sinners , come and deal with god by repentance : doth it not openly speak forgiveness in god ? and if it were otherwise could men possibly be more frustrated or deceived ? would not the institution of repentance be a lye ? such a delusion may proceed from satan , but not from him who is the fountain of goodness , holiness and truth . his call to repentance , is a full demonstration of his readiness to forgive , acts . , , . it is true , many do thus deceive themselves . they raise themselves unto an expectation of immunity , not on gospel grounds ; and their disappointment is a great part of their punishment . but god deceives none : whoever comes to him on his proposal of repentance , shall find forgiveness . it is said of some indeed , that he will laugh at their calamity , and mock when their fear cometh , prov. . . he will aggravate their misery , by giving them to see what their pride and folly hath brought them unto . but who are they ? only such as refuse his call to repentance , with the promises of acceptation annexed . . there is then no cause , why those who are under a call to repentance , should question whether there be forgiveness in god or no. this concerns my second proposition . come , saith the lord , unto the souls of men ; leave your sinful wayes , turn unto me , humble your selves with broken and contrite hearts : alas , say poor convinced sinners , we are poor , dark and ignorant creatures ; or we are old in sin , or great sinners , or backsliders , or have fallen often into the same sins ; can we expect there should be forgiveness for us ? why you are under gods invitation to repentance ; and to disbelieve forgiveness , is to call the truth , holiness and faithfulness of god into question . if you will not believe forgiveness , pretend what you please , it is in truth because you hate repentance . you do but deceive your souls when you pretend you come not up to repentance , because you cannot believe forgiveness . for in the very institution of this duty god engageth all his properties to make it good that he hath pardon and mercy for sinners . . much less cause is there to doubt of forgiveness , where sincere repentance is in any measure wrought . no soul comes to repentance but upon gods call . god calls none but whom he hath mercy for upon their coming . and as for those who sin against the holy ghost , as they shut themselves out from forgiveness , so they are not called to repentance . . god expresly declares in the scripture , that the forgiveness that is with him , is the foundation of his prescribing repentance unto man. one instance may suffice , isa. . . let the wicked forsake his way ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perverse wicked one ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and the man of iniquity his thoughts , and let him return unto the lord , and he will have mercy , and to our god , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will multiply to pardon . you see to whom he speaks ; to men perversely wicked , and such as make a trade of sinning . what doth he call them unto ? plainly to repentance , to the duty we have insisted on . but what is the ground of such an invitation , unto such profligate sinners ? why , the abundant forgiveness and pardon that is with him , super-abounding unto what the worst of them can stand in need of : as rom. . . and this is another way whereby god hath revealed that there is forgiveness with him : and an infallible bottom for saith to build upon in its approaches unto god it is . nor can the certainty of this evidence be called into question , but on such grounds as are derogatory to the glory and honour of god. and this connexion of repentance and forgiveness is that principle from whence god convinces a stubborn unbelieving people , that all his wayes and dealings with sinners are just and equal , ezek. . . and should there be any failure in it they could not be so . every soul then that is under a call to repentance , whether out of his natural condition , or from any back-sliding into folly after conversion , hath a sufficient foundation to rest on , as to the pardon he enquires after . god is ready to deal with him on terms of mercy ; if out of love to sin , or the power of unbelief , he refuse to close with him on these terms , his condemnation is just . and it will be well that this consideration be well imprinted on the minds of men . i say notwithstanding the general presumptions that men seem to have of this matter ; yet these principles of it ought to be inculcated . for , . such is the atheism that lyes lurking in the hearts of men by nature , that notwithstanding their pretences , and professions , we have need to be pressing upon them evidences of the very being and essential properties of god. in so doing we have the assistance of inbred notions in their own minds . which they cannot eject , to help carry on the work . how much more is this necessary in reference unto the free acts of the will of god , which are to be known only by meer revelation . our word had need be line upon line : and yet when we have done , have cause enough to cry out , as was said , lord who hath believed our report , and to whom hath this arm of the lord been revealed ? . what was spoken before of the obstacles that lye in the way hindring souls from a saving reception of this truth , ought to be remembred . those who have no experience of them between god and their souls , seem to be ignorant of the true nature of conscience , law , gospel , grace , sin and forgiveness . . many who are come to a saving perswasion of it , yet having not received it upon clear and unquestionable grounds , and so not knowing how to resolve their faith of it into its proper principles , are not able to answer the objections that lye against it in their own consciences , and so do miserably fluctuate about it all their dayes . these had need to have these principles inculcated on them . were they pondred aright , some might have cause to say with the samaritans , who first gave credit to the report of the woman , john . they had but a report before , but now they find all things to be according unto it , yea to exceed it . a little experience of a mans own unbelief , with the observation that may easily be made of the uncertain progresses and fluctuations of the spirits of others , will be a sufficient conviction of the necessity of the work we are engaged in . but it will yet be said , that it is needless to multiply arguments and evidences in this case . the truth insisted on being granted as one of the fundamental principles of religion . as it is not then by any called in question , so it doth not appear that so much time and pains is needful for the confirmation of it . for what is granted and plain , needs little confirmation . but several things may be returned in answer hereunto : all which may at once be here pleaded for the multiplication of our arguments in this matter . that it is generally granted by all , is no argument that it is effectually believed by many . sundry things are taken for granted in point of opinion , that are not so believed as to be improved in practice . we have in part shewed before , and shall afterwards undeniably evince , that there are very few that believe this truth , with that faith that will interest them in it , and give them the benefit of it . and what will it avail any of us , that there is forgiveness of sin with god , if our own sins be not forgiven ? no more than that such or such a king is rich , whilst we are poor and starving . my aim is not to prove it as an opinion , or a meer speculative truth ; but so to evidence it in the principles of its being and revelation ; as that it may be believed , whereon all our blessedness depends . . it needs never the less confirmation because it is a plain fundamental truth ; but rather the more ; and that because both of the worth and weight of it . this is a faithful saying , saith the apostle , worthy of all acceptation , that jesus christ came into the world to save sinners . so say i of this , which for the substance of it , is the same with that . it is worthy of all acceptation , namely that there is forgiveness with god. and therefore ought it to be fully confirmed . especially whilst we make use of no other demonstrations of it , but those only which god hath furnished us withal to that purpose ; and this he would not have done , but that he knew them needful for us . and for the plainness of this truth , it is well if it be so unto us . this i know , nothing but the spirit of god can make it so . men may please themselves and others sometimes with curious notions , and make them seem to be things of great search and attainment , which when they are well examined , it may be they are not true , or if they are , are yet of a very little consequence or importance . it is these fundamental truths that have the mysteries of the wisdom and grace of god in wrapped in them ; which who so can unfold aright , will shew himself a workman that needs not be ashamed . these still waters are deep ; and the farther we dive into them , the greater discovery shall we make of their depths . and many other sacred truths there are , whose mention is common , but whose depths are little searched , and whose efficacy is little known . . we multiply these evidences , because they are multitudes that are concerned in them . all that do believe , and all that do not believe are so . those that do believe , that they may be established ; and those that do not believe , that they may be encouraged so to do . among both these sorts some evidences may be more profitable and useful , one to one , some to another . it may be amongst all , all will be gathered up , that no fragments be lost . they are all ( i hope ) instruments provided by the holy ghost for this end ; and by this ordinance do we endeavour to put them into his hand , to be made effectual as he will. one may reach one soul , another another , according to his pleasure . one may be of use to establishment , another to consolation , a third of encouragement , according as the necessities of poor souls do require . however god who hath provided them , knows them all to be needful . . they are so also upon the account of the various conditions wherein the spirits of believers themselves may be . one may give help to the same soul at one season , another at another ; one may secure the soul against a temptation , another stir it up to thankfulness and obedience . these things have i spoken , that you may not think we dwell too long on this consideration . and i pray god that your consolation and establishment may abound in the reading of these meditations , as i hope they have not been altogether without their fruit in their preparation . further evidences of forgiveness with god. testimonies that god was well pleased with some that were sinners . the patience of god towards the world ; an evidence of forgiveness . experience of the saints of god to the same purpose . iv. let us then in the fourth place , as a fourth evidence of this truth , consider those , both under the old testament and the new , concerning whom we have the greatest assurance that god was well pleased with them , and that they are now in the enjoyment of him . and this argument unto this purpose the apostle insists upon , and presseth from sundry instances , heb. . how many doth he there reckon up who of old obtained a good report , and this testimony , that they pleased god : ver . . . all these inherited the promises through believing ; that is , obtained the forgiveness of sin . for whereas by nature they were children of wrath , and under the curse as well as others , obtaining an infallible interest in the favour of god , and this testimony , that they pleased him , it could no otherwise be . for without this , on a just account , every one of them would have continued in the state wherein adam was , when he heard the voyce of god and was afraid . wherefore it being evident that some persons in all generations , have enjoyed the friendship , love and favour of god in this world , and at their departure out of it have entred into glory ; it makes it evident that there is forgiveness of sin with him , without which these things could not be . let us , after the example of the apostle , mention some particular instances in this matter . look unto abraham . he was the friend of god , and walked with god ; god made a solemn covenant with him , and takes it for his memorial throughout all generations , that he is the god of abraham . and he is doubtless now at rest with god. our saviour calls the place or condition whereinto blessed souls are gathered , abrahams bosom ; he is at rest with whom others are at rest . the condition was the same with isaac and jacob. they also are heaven , being alive unto , and with god. our saviour proves it from the tenour of the covenant , i am the god of abraham , the god of isaac , and the god of jacob. god is not the god of the dead but of the living , matth. . . they are yet alive , alive unto god , and with him , by vertue of the covenant ; or after their death , god would not be said , to be their god. this is the force of our saviours argument in that place ; that after their death , god was still their god. then death had not reached their whole persons . they were still alive with god in heaven ; and their bodies by vertue of the same covenant , were to be recovered out of the dust . the same is the state with david . he was a man after gods own heart , that did all his will , and fulfilled all his pleasure . and although he dyed and his body saw corruption , yet he is not lost , he is with god in heaven . hence he ended his dayes triumphantly in a full apprehension of eternal rest , beyond what could in this world be attained , and that by vertue of the covenant . for these are the last words of david , although my house be not so with god , yet he hath made with me an everlasting covenant , ascertaining unto him sure and eternal mercies , sam. . peter also is in heaven . christ prayed for him that his faith should not fail ; and in his death he glorified god , john . . so is paul. he also is in heaven ; he knew that when he wis dissolved he should be with christ. here then we are encompassed about with a cloud of witnesses . for , . it is most certain , that they were all sinners ; they were all so by nature ; for therein there is no difference between any of the children of men . and personally they were sinners also . they confessed so of themselves , and some of the sins of all of them stand upon record . yea some of them were great sinners , or guilty of great and signal miscarriages . some before their conversion , as abraham who was an idolater , josh. . , . and paul who was a persecutor and a blasphemer . some after their conversion . some in sins of the flesh against their obedience , as david ; and some in sins of profession against saith , as peter . nothing then is more evident , than that no one of them came to rest with god but by forgiveness . had they never been guilty of any one sin , but only what is left upon record concerning them in holy writ , yet they could be saved no other way . for he that transgresseth the law in any one point is guilty of the breach of the whole , james . . what shall we now say ? do we think that god hath forgiveness only for this or that individual person ? no man questions but that all these were pardoned . was it by vertue of any especial personal priviledge that was peculiar unto them ? whence should any such priviledge arise , seeing by nature they were no better than others , nor would have been so personally , had not they been delivered from sin , and prepared for obedience by grace , mercy and pardon ? wherefore they all obtained forgiveness by vertue of the covenant from the forgiveness which is with god. and this is equally ready for others , who come to god the same way that they did ; that is , by faith and repentance . . many of those concerning whom we have the assurance mentioned , were not only sinners , but great sinners , as was said , which must be also insisted on , to obviate another objection . for some may say , that although they were sinners , yet they were not such sinners as we are . and although they obtained forgiveness , yet this is no argument that we shall do so also , who are guilty of other sins than they were , and those attended with other aggravations than theirs were . to which i say , that i delight not in aggravating , no nor yet in repeating the sins and faults of the saints of god of old . not only the grace of god , but the sins of men have by some been turned into lasciviousness ; or been made a cloak for their lusts . but yet for the ends and purposes for which they are recorded by the holy ghost , we may make mention of them . that they may warn us of our duty , that we take heed lest we also fall , that they may yield us a relief under our surprizals , are they written . so then where the mention of them tends to the advancement of soveraign grace and mercy , which is the case in hand , we may insist on them . i think then that without mention of particulars , i may safely say , that there is no sin , no degree of sin , no aggravating circumstance of sin , no kind of continuance in sin , ( the one only sin excepted ) but that there are those in heaven who have been guilty of them . it may be yet , some will say that they have considered the sins and falls of lot , david , peter , paul , and the thief himself on the cross , and yet they find not their own condition exemplified , so as to conclude , that they shall have the same success with them . a. . i am not shewing that this or that man shall be pardoned , but only demonstrating that there is forgiveness with god , and that for all sorts of sins and sinners which these instances do assuredly confirm . and moreover they manifest , that if other men are not pardoned ; it is meerly because they make not that application for forgiveness which they did . . yet by the way to take off this objection also , consider what the apostle says in particular concerning the several sorts of sinners that obtained mercy , cor. . , , . be not deceived , neither fornicators , nor idolaters , nor adulterers , nor effeminate , nor abusers of themselves with mankind , nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners , shall inherit the kingdom of god ; and such were some of you . but you are washed , but you are sanctified , but you are justified . hell can scarce in no more words yield us a sadder catalogue . yet some of all these sorts were justified and pardoned . . suppose this enumeration of sins doth not reach the condition of the soul , because of some especial aggravation of its sin , not expressed . let such a one add that of our saviours , matth. . . i say unto you , all manner of sin and blasphemy shall be forgiven unto men , but the blasphemy against the holy ghost . they are not , they shall not be all actually remitted , and pardoned unto all men ; but they are all pardonable , unto those that seek to obtain pardon for them according unto the gospel . there is with god forgiveness for them all . now certainly there is no sin , but only that excepted , but it comes within the compass of all manner of sins and blasphemy , and so consequently some that have been guilty of it are now in heaven . we take it for a good token and evidence of a vertuous healing water , when without fraud or pretence , we see the crutches of cured criples , and impotent persons hung about it , as a memorial of its efficacy . and it is a great demonstration of the skill and ability of a physitian , when many come to a sick person and tell him , that we had the same distemper with you , it had the same symptoms , the same effects , and by his skill and care we are cured : oh saith the sick man bring him unto me , i will venture my life in his hand . now all the saints of heaven stand about a sin sick soul ; for in this matter we are compassed with a cloud of witnesses , heb. . . and what do they bear witness unto ? what say they unto a poor guilty sinner ? as thou art , so were we ; so guilty , so perplexed , so obnoxious to wrath , so fearing destruction from god. and what way did you steer , what course did you take to obtain the blessed condition wherein now you are ? say they , we went all to god through christ for forgiveness , and found plenty of grace , mercy and pardon in him for us all . the rich man in the parable thought it would be a great means of conversion , if one should rise from the dead and preach . but here we see that all the saints departed , and now in glory do jointly preach this fundamental truth , that there is forgiveness with god. poor souls are apt to think that all those whom they read or hear of to be gone to heaven , went thither because they were so good and so holy . it is true many of them were eminently and exemplarily so in their generations . all of them were so according to their degrees and measures : for without holiness no man can see god. and it is our duty to labour to be like unto them in holiness , if ever we intend to be so in happiness and glory . but yet not one of them , not any one that is now in heaven , jesus christ alone excepted , did ever come thither any other way but by forgiveness of sin ; and that will also bring us thither , though we come short of many of them in holiness and grace . and this evidence of forgiveness i the rather urge , because i find the apostle paul doing of it eminently in his own person , tim. . , , , , . i thank christ jesus our lord who hath enabled me , for that he counted me faithful , putting me into the ministry ; who was before a blasphemer and a persecutor and injurious . but i obtained mercy , because i did it ignorantly in unbelief . this is a faithful saying , and worthy of all acceptation , that jesus christ came into the world to save sinners , of whom i am chief . howbeit for this cause i obtained mercy , that in me first jesus christ might sh●w forth all long-suffering for a pattern to them that should hereafter believe on him to life everlasting . a great sinner saith he , the chiefest of sinners i was , which he manifests by some notable instances of his sin . i was saith he a blasphemer , the highest sin against god ; a persecutor , the highest sin against the saints ; injurious , the highest wickednes , towards mankind . but saith he , i obtained mercy , i am pardoned , and that with a blessed effect . first , that he should after all this be so accounted faithful as to be put into the ministry . and then that the grace of our lord jesus christ in him and towards him was exceeding abundant . and what was the reason , what was the cause , that he was thus dealt withal ? why it was that he might be a pattern , an evidence , an argument , that there was grace , mercy , forgiveness to be had for all sorts of sinners that would believe to life everlasting . to conclude then this evidence . every one who is now in heaven hath his pardon sealed in the blood of christ. all these pardons are as it were hanged up in the gospel ; they are all enrolled in the promises thereof , for the encouragement of them that stand in need of forgiveness to come and sue out theirs also . fear not then the guilt of sin , but the love of it , and the power of it . if we love and like sin better than forgiveness , we shall assuredly go without it . if we had but rather be pardoned in gods way , than perish , our condition is secure . v. the same is evident from the patience of god towards the world , and the end of it . for the clearing hereof we may observe . . that upon the first entrance of sin and breach of that covenant which god had made with mankind in adam , he might immediately have executed the threatned curse , and have brought eternal death upon them that sinned . justice required that it should be so , and there was nothing in the whole creation to interpose so much as for a reprieve or a respite of vengeance . and had god then sent sinning man with the apostate angels that induced him into sin , immediately into eternal destruction , he would have been glorified in his righteousness and severity , by and among the angels that sinned not ; or he could have created a new race of innocent creatures to have worshipped him and glorified him for his righteous judgement ; even as all the elect at the last day , shall do for the destruction of ungodly men . . god hath not taken this course . he hath continued the race of mankind for a long season on the earth ; he hath watched over them with his providence , and exercised exceeding patience , forbearance and longsuffering towards them . this the apostle paul at large discourseth on , acts . , , . chap. . , , , , , , . as also rom. . . and it is open and manifest in their event . the whole world is every day filled with tokens of the power and patience of god. every nation , every city , every family is filled with them . . that there is a common abuse of this patience of god visible in the world in all generations . so it was of old ; god saw it to be so , and complained of it , gen. . , . all the evil , sin , wickedness , that hath been in the world , which no heart can conceive , no tongue can express , hath been all an abuse of this patience of god. this with the most is the consequent of gods patience and forbearance . men count it a season to fulfill all the abominations that their evil hearts can suggest unto them , or satan draw them into a combination with himself in . this the state of things in the world proclaims , and every ones experience confirms . . let us therefore consider what is the true and proper end of this patience of god towards the world , enduring it in sin and wickedness , for so long a season , and suffering one generation to be multiplyed after another . shall we think that god hath no other design , in all this patience towards mankind in all generations , but meerly to suffer them all and every one without exception , to sin against him , dishonour him , provoke him , that so he may at length everlastingly destroy them all ? it is confessed that this is the consequent , the event of it with the most , through their perverse wickedness , with their love of sin and pleasure . but is this the design of god ? his only design ? hath he no other purpose but meerly to forbear them a while in their folly , and then to avenge himself upon them ? is this his intendment not only towards those who are obstinate in their darkness , ignorance and rebellion against him , whose damnation is just and sleepeth not ; but also towards those whom he stirs up by his grace to seek after a remedy and deliverance from the state of sin and death ? god forbid ; yea , such an apprehension would be contrary to all those notions of the infinite wisdom and goodness of god which are ingrafted upon our hearts by nature , and which all his works manifest and declare . whatever therefore it be , this cannot be the design of god , in his patience towards the world . it cannot be , but that he must long since have cut off the whole race of mankind , if he had no other thoughts and purposes towards them . . if this patience of god hath any other intention towards any , any other effect upon some , upon any , that is to be reckoned the principal end of it , and for the sake whereof it is evidently extended unto some others consiquentially unto all . for those concerning whom god hath an especial design in his patience , being to be brought forth in the world after the ordinary way of mankind , and that in all ages during the continuance of the world from the beginning unto the end thereof , the patience which is extended unto them must also of necessity reach unto all , in that variety wherein god is pleased to exercise it . the whole world therefore is continued under the patience of god , and the fruits of it , for the sake of some that are in it . . let us therefore see what is the end of this patience , and what it teacheth us . now it can have no end possible but only that before rejected , unless there be forgiveness of sins with god. unless god be ready and willing to forgive the sins of them that come to him according unto his appointment , his patience is meerly subservient unto a design of wrath , anger , severity and a resolution to destroy . now this is an abomination once to suppose , and would reflect unspeakable dishonour upon the holy god. let a man but deal thus , and it is a token of as evil an habit of mind , and perverse , as any can befall him . let him bear with these that are in his power in their faults , for no other end , or with no other design , but that he may take advantage to bring a greater punishment and revenge upon them , and what more vile affection , what more wretched corruption of heart and mind , can he manifest ? and shall we think that this is the whole design of the patience of god ? god forbid . it may be objected that this argument is not cogent , because of the instance that lyes against it in gods dealing with the angels , that sinned . it is evident that they fell into their transgression and apostacy , before mankind did so : for they lead and seduced our first parents into sin . and yet god bears with them and exerciseth patience towards them to this very day , and will do so unto the consummation of all things , when they shall be cast into the fire prepared for the devil and his angels . and yet it is granted , that there is no forgiveness in god for them ; so that it doth not necessarily follow , that there is so for man , because of his patience towards them . i answer , that this must be more fully spoken unto when we come to remove that great objection against this whole truth which was mentioned before , taken from gods dealing with the sinning angels , whom he spared not ; at present two or three observations will remove it out of our way . for , . that the case is not the same with the sinning angels , and the race of mankind in all generations . there are no other angels in this condition , but only those individuals who first sinned in their own persons . they are not in the providence and patience of god , multiplyed and encreased in ensuing times and seasons ; but they continue the same individual persons who first sinned and no more . so that immediate execution of the whole punishment due unto their sin , would not have prevented any encrease of them . but now with man it is otherwise . for god continues his patience towards them to the production of millions of other persons who were not actually in the first sin . had not god so continued his forbearance , their being and consequently their sin and misery had been prevented ; so that the case is not the same with sinning angels and men. . indeed god exerciseth no patience toward the angels that sinned ; and that because he had no forgiveness for them . so peter tells us ; epistle . . god spared not the angels that sinned but cast them down into hell , and delivered them into chains of darkness . immediately upon their sin they were cast out of the presence of god whose vision and enjoyment they were made for , and which they received some experience of . and they were cast into hell , as the place of their ordinary retention , and of their present anguish under the sense of gods curse and displeasure . and although they may some of them be permitted to compass the earth , and to walk to and fro therein to serve the ends of gods holy wise providence , and so to be out of their prison ; yet they are still in their chains : for they were delivered unto chains of darkness to be kept unto the last judgement . and in these things they lye actually under the execution of the curse of god : so that there is indeed no patience exercised towards them . if a notorious malefactor , or murtherer be committed unto a dungeon , and kept bound with iron chains to prevent his escape , untill the appointed day of his solemn judgement and execution , without the least intention to spare him ; none will say , there is patience exercised towards him ; things being disposed only so , as that his punishment may be secure and severe . and such is the case , such is the condition of the angels that sinned , who are not therefore to be esteemed objects of gods patience . . the reason why the full and final punishment of these angels is reserved and respited unto the appointed season , is not for their own sakes , their good , benefit , or advantage at all ; but meerly that the end of gods patience towards mankind might be accomplished . when this is once brought about , they shall not be spared a day , an hour , a moment . so that gods dispensation towards them , is nothing but a meer withholding the infliction of the utmost of their punishment , until he hath accomplished the blessed ends of his patience towards mankind . but you will say ( secondly ) is it not said , that god willing to shew his wrath , and to make his power known , endures with much long-suffering , the vessels of wrath fitted for destruction , rom. . . so that it seems that the end of gods endurance and longsuffering , to some at least , is only their fitting unto destruction . answ. . it is one thing to endure with much long suffering , another thing to exercise and declare patience . the former only intimates gods withholding for a season of that destruction which he might justly inflict , which we speak not of ; the other denotes an acting in a way of goodness and kindness for some especial end . . the next verse declares the great end of gods patience , and answers this objection . that he might make known the riches of his glory in the vessels of mercy which he had prepared for glory , ver . . this is the great end of gods patience , which whilst he is in the pursuit of towards the vessels of mercy ; he endureth others with much long-suffering , and forbearance . this then is fully evident , that there could be no sufficient reason assigned of the patience of god towards sinners , but that there is forgiveness prepared for them that come to him by christ. and this the scripture clearly testifies unto , pet. . . the question is , what is the reason why god forbears the execution of his judgement upon wicked and ungodly men . some would have it , that god is slack ; that is regardless of the sins of men ; and takes no notice of them . no , saith the apostle , god hath another design in his patience , and long-suffering ; what is this ? it is to manifest , that he is not willing we should perish . that is it which we have proved . for our freedom from destruction is by repentance , which necessarily infers the forgiveness of sin. so paul tells us , that in the gospel is declared what is the end of gods patience and forbearance ; it is saith he , the remission of sins , rom. . . let us therefore also mind this evidence in the application of our selves to god for pardon . it is certain that god might have taken us from the womb , and have cast us into utter darkness . and in the course of our lives we have been guilty of such provocations , as god might justly have taken the advantage of , to glorifie his justice and severity in our ruine . but yet we have lived thus long in the patience and forbearance of god. and to what end hat he thus spared us , and let pass those advantages for our destruction , that we have put into his hand ? is it not that he might by his patience , give us leave and space to get an interest in that forgiveness which he thus testifies to be in himself ? let us then be encouraged by it , to use it unto the end and purpose for which it is exercised towards us . you that are yet in doubt of your condition , consider that the patience of god was extended unto you this day , this very day , that you might use it for the obtaining of the remission of your sins . lose not this day , not one day more , as you love your souls . for wosul will be their condition , who shall perish for despising or abusing of the patience of god. vi. the faith and experience of the saints in this world , give in testimony unto this truth ; and we know that their record in this matter is true . let us then ask of them what they believe , what they have found , what they have experience of , as to the forgiveness of sin . this god himself directs and leads us unto , by appealing unto our own experience , whence he shews us that we may take relief and supportment in our distresses , isa. . . hast thou not heard ; hast not thou known ? hast not thou thy self , who now cryest out that thou art lost and undone , because god hath forsaken thee , sound and known by experience the contrary from his former dealings with thee ? and if our own experiences may confirm us against the workings of our unbelief , so may those of others also . and this is that which eliphas directs job unto , chap. . . call now if there be any that will answer thee , and to which of the saints wilt thou look . it is not a supplication to them for help , that is intended , but an enquiry after the experience in the case in hand , wherein he wrongfully thought they could not justifie job . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which of the saints , on the right hand or left , wilt thou have regard in this matter ? some would foolishly hence seek to confirm the invocation of the saints departed ; when indeed if they were intended , it is rather forbidden and discountenanced than directed unto . but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal. . . the saints that are in the earth whose experiences job is directed to enquire into and after . david makes it a great encouragement unto waiting upon god , as a god hearing prayers , that others had done so and found success , psal. . . this poor man cryed unto the lord , and the lord heard him , and saved him out of his troubles . if he did so , and had that blessed issue , why should not we do so also ? the experiences of one , are often proposed for the confirmation and establishment of others : so the same david , come saith he , and hear all ye that fear god , and i will declare what he hath done for my soul. he contents not himself to mind them of the word , promises , and providence of god , which he doth most frequently ; but he will give them the encouragement and supportment also of his own experience . so paul tells us , that he was comforted of god in all his tribulation , that he might be able to comfort them which are in any trouble , by the comfort wherewith he himself was comforted of god , cor. . . that is , that he might be able to communicate unto them his own experience of gods dealing with him , and the satisfaction and assurance that he found therein . so also he proposeth the example of gods dealing with him in the pardon of his sins , as a great motive unto others to believe , tim. . , , , . and this mutual communication of satisfying experiences in the things of god , or of our spiritual sense and evidence of the power , efficacy and reality of gospel truths , being rightly managed , is of singular use to all sorts of believers . so the same great apostle acquaints us in his own example , rom. . , . i long to see you , that i may impart unto you some spiritual gift , to the end you may be established ; that is , that i may be comforted together with you by the mutual faith both of you and me : he longed not only to be instructing of them in the pursuit of the work of the ministry committed unto him , but to confer also with them about their mutual faith , and what experiences of the peace of god in believing , they had attained . we have in our case called in the testimony of the saints in heaven , with whom these on earth do make up one family , even that one family in heaven and earth which is called after the name of the father of our lord jesus christ , eph. . , . and they all agree in their testimonie , as becomes the family and children of god. but these below , we may deal personally with ; whereas we gather the witness of the other , only from what is left upon record concerning them . and for the clearing of this evidence , sundry things are to be observed , as , . men living under the profession of religion , and not experiencing the power , vertue , and efficacy of it in their hearts are , whatever they profess , very near to atheism , or at least exposed to great temptations thereunto . if they profess they know god , but in works deny him , they are abominable , and disobedient , and unto every good work reprobate , tit. . . let such men lay aside tradition and custome , let them give up themselves to a free and a rational consideration of things , and they will quickly find that all their profession is but a miserable self-deceiving ; and that indeed they believe not one word of the religion which they profess . for of what their religion affirms to be in themselves , they find not any thing true or real . and what reason have they then to believe that the things which it speaks of that are without them , are one jot better ? if they have no experience of what it affirms to be within them , what confidence can they have of the reality of what it reveals to be without them ? john tells us , that he who saith he loves god whom he hath not seen , and doth not love his brother whom he hath seen , is a lyar . men who do not things of an equal concernment unto them wherein they may be tryed , are not to be believed in what they profess about greater things whereof no tryal can be had . so he that believes not , who experienceth not the power of that which the religion he professeth affirms to be in him , if he sayes that he doth believe other things which he can have no experience of , he is a lyar . for instance , he that professeth the gospel , avows that the death of christ doth crucifie sin , that faith purifieth the heart , that the holy ghost quickens and enables the soul unto duty ; that god is good and gracious unto all that come unto him ; that there is precious communion to be obtained with him by christ ; that there is great joy in believing . these things are plainly , openly , frequently insisted on in the gospel ? hence the apostle presseth men unto obedience on the account of them ; and as it were leaves them at liberty from it , if they were not so , phil. . . now if men have lived long in the profession of these things , saying that they are so , but indeed find nothing of truth , reality , or power in them , have no experience of the effects of them , in their own hearts or souls , what stable ground have they of believing any thing else in the gospel whereof they cannot have experience ? a man professeth that the death of christ will mortifie sin , and subdue corruption ; why doth he believe it ? because it is so affirmed in the gospel : how then , doth he find it to be so ? hath it this effect upon his soul , in his own heart ? not at all ; he finds no such thing in him . how then can this man believe that jesus christ is the son of god , because it is affirmed in the gospel ; seeing that he finds no real truth of that which it affirms to be in himself ? so our saviour argues , john . . if i have told you earthly things and ye believe not ; how will you believe , if i tell you heavenly things ? if you believe not the doctrine of regeneration , which you ought to have experience of , as a thing that is wrought in the hearts of men on the earth ; how can you assent unto those heavenly mysteries of the gospel , which at first are to be received by a pure act of faith , without any present sense or experience . of all dangers therefore in profession , let professors take heed of this ; namely , of a customary , traditional , or doctrinal owning such truths , as ought to have their effects and accomplishment in themselves , whilst they have no experience of the reality and efficacy of them . this is plainly to have a form of godliness , and to deny the power thereof . and of this sort of men do we see many turning atheists , scoffers , and open apostates ; they find in themselves that their profession was a lye ; and that in truth they had none of those things which they talked of ; and to what end should they continue longer in the avowing of that which is not ? besides finding these things which they have professed to be in them , not to be so ; they think that what they have believed of the things that are without them , are of no other nature , and so reject them alltogether . you will say then , what shall a man do who cannot find or obtain an experience in himself of what is affirmed in the word ? he cannot find the death of christ crucifying sin in him , and he cannot find the holy ghost sanctifying his nature , or obtain joy in believing . what shall he then do ? shall he not believe , or profess those things to be so , because he cannot obtaine a blessed experience of them ? i answer , our saviour hath perfectly given direction in this case , john . . if any man will do his will he shall know of the doctrine , whether it be of god , or whether i speak of my self . continue in following after the things revealed in the doctrine of the gospel , and you shall have a satisfactory experience that they are true , and that they are of god ; cease not to act faith on them and you shall find their effects ; for then shall we know , if we follow on to know the lord , hoseah . . experience will ensue upon permanency in faith and obedience . yea , the first act of sincere believing , will be accompanied with such a taste , will give the soul so much experience as to produce a firm adherence unto the things believed . and this is the way to prove , what is that good and acceptable and perfect will of god , which is revealed unto us , rom. . . . where there is an inward spiritual experience of the power , reality and efficacy of any supernatural truth ; it gives great satisfaction , stability and assurance unto the soul. it puts the soul out of danger , or suspicion of being deceived ; and gives it to have the testimony of god in it self . so the apostle tells us , he that believeth on the son of god hath the witness in himself , john . . he had discoursed of the manifold testimony that is given in heaven by all the holy persons of the trinity , and on earth by grace and ordinances , unto the forgiveness of sin , and eternal life to be obtained by jesus christ. and this record is true , firm , and stable , an abiding foundation for souls to rest upon , that will never deceive them . but yet all this while it is without us ; it is that which we have no experience of in our selves : only we rest upon it , because of the authority and faithfulness of them that give it . but now he that actually believeth , he hath the testimony in himself ; he hath by experience a real evidence and assurance of the things testified unto , namely that god hath given us eternal life . and that this life is in the son , v. . let us then a little consider , wherein this evidence consisteth , and from whence this assurance ariseth . to this end some few things must be considered : as , . that there is a great answerableness , and correspondency between the heart of a believer , and the truth that he doth believe . as the word is in the gospel , so is grace in the heart ; yea , they are the same thing variously expressed , rom. . . you have obeyed from the heart , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the form of doctrine delivered unto you . as our translation doth not , so i know not how in so few words to express that which is emphatically here insinuated by the holy ghost . the meaning is , that the doctrine of the gospel begets the form , figure , image , or likeness of it self in the hearts of them that believe : so they are cast into the mould of it . as is the one , so is the other . the principle of grace in the heart , and that in the word , are as children of the same parent , compleatly resembling and representing one another . grace is a living word , and the word is figured , limned grace : as is regeneration , so is a regenerate heart : as is the doctrine of faith , so is a believer . and this gives great evidence unto , and assurance of the things that are believed . as we have heard , so we have seen and found it ; such a soul can produce the duplicate of the word , and so adjust all things thereby . . that the first original expression of divine truth is not in the word , no not as given out from the infinite abysse of divine wisdom and veracity , but it is first hid , laid up , and expressed in the person of christ. he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first pattern of truth which from him is expressed in the word , and from , and by the word , impressed on the hearts of believers ; so that as it hath pleased god that all the treasures of wisdom and knowledge should be in him , dwell in him , have their principal residence in him , col. . . so the whole word is but a revelation of the truth in christ , or an expression of his image and likeness to the sons of men . thus we are said to learn the truth as it is in jesus , eph. . . it is in jesus originally , and from really , and from him it is communicated unto us by the word . we are thereby taught , and do learn it ; for thereby as the apostle proceeds , we are renued in the spirit of our mind , and do put on the new man which after god is created in righteousness , and true holiness , ver . , . first , the truth is in jesus ; then it is expressed in the word ; this word learned , and believed , becomes grace in the heart , every way answering unto the lord christ his image from whom this transforming truth did thus proceed . nay , this is carried by the apostle yet higher , namely unto god the father himself whose image christ is , and believers his , through the word , cor. . . we all with open face beholding as in a glass the glory of the lord , are changed into the same image , from glory to glory by the spirit of the lord , whereunto add , chap. . . god who commanded light to shine out of darkness , hath shined into our hearts to give the light of the knowledge of god in the face of jesus christ. the first pattern or example of all truth and holiness is god himself : hereof christ is the image . ver . . christ is the image of god , the brightness of his glory , and the express image of his person , heb. . . the image of the invisible god , col. . . hence we are said to see the glory of god in the face of jesus christ ; because he being his image , the love , grace , and truth of the father are represented and made conspicuous in him . for we are said to behold it in his face , because of the open and illustrious manifestation of the glory of god in him . and how do we behold this glory ? in a glass ( as in a glass ) that is , in the gospel , which hath the image and likeness of christ , who is the image of god reflected upon it , and communicated unto it . so have we traced truth , and grace , from the person of the father , unto the son as mediator , and thence transfused into the word . in the father it is essentially ; in jesus christ originally and exemplarily ; and in the word as in a transcript or copy . but doth it abide there ? no , god by the word of the gospel shines into our hearts , chap. . he irradiates our minds with a saving light into it , and apprehension of it . and what thence ensues ? the soul of a believer is changed into the same image by the effectual working of the holy ghost , chap. . . that is , the likeness of christ implanted on the word , is impressed on the soul it self , whereby it is renewed into the image of god , whereunto it was at first created . this brings all into a perfect harmony . there is not where gospel truth is effectually received , and experienced in the soul , only a consonancy meerly between the soul and the word , but between the soul and christ by the word , and the soul and god by christ. and this gives assured establishment unto the soul in the things that it doth believe . divine truth so conveyed unto us , is firm , stable , and immoveable . and we can say of it in a spiritual sense , that which we have heard , that which we have seen with our eyes , which we have looked upon , and our hands have handled of the word of life , we know to be true . yea , a believer is a testimony to the certainty of truth in what he is , much beyond what he is in all that he saith . words may be pretended ; real effects have their testimony inseparably annexed unto them . . hence it appears that there must needs be great assurance of those truths which are thus received , and believed . for hereby are the senses exercised to discern good and evil . heb. . . where there is a spiritual sense of truth , of the good and evil that is in doctrines , from an inward experience of what is so good , and from thence an aversation unto the contrary ; and this obtained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by reason of an habit , or an habitual frame of heart , there is strength , there is stedfasiness , and assurance . this is the teaching of the unction , which will not , which cannot deceive . hence many of old and of late , that could not dispute , could yet dye for the truth . he that came to another , and went about to prove by sophistical reasonings that there was no such thing as motion ; had only this return from him , who either was not able to answer his cavilling , or unwilling to put himself to trouble about it , he arose and walking up and down gave him a real confutation of his sophystrie . it is so in this case ; when a soul hath a real experience of the grace of god , of the pardon of sins , of the vertue and efficacy of the death of christ , of justification by his blood , and peace with god by believing ; let men or devils , or angels from heaven oppose these things , if it cannot answer their sophisms , yet he can rise up and walk : he can with all holy confidence and assurance oppose his own satisfying experience unto all their arguings and suggestions . a man will not be disputed out of what he sees and feels . and a believer will abide as firmly by his spiritual sense , as any man can by his natural . this is the meaning of that prayer of the apostle , col. . . that your hearts might be comforted , being knit together in love , unto all riches of the full assurance of understanding , to the acknowledgement of the mysterie of god , and of the father and of christ. understanding in the mysteries of the gospel they had ; but he prayes that by a farther experience of it , they might come to the assurance of understanding . to be true , is the property of the doctrine it self , to be certain or assured is the property of our minds . now this experience doth so unite the mind and truth , that we say , such a truth is most certain , whereas certainty is indeed the property of our minds or their knowledge , and not of the truth known . it is certain unto us , that is , we have an assured knowledge of it , by the experience we have of it . this is the assurance of understanding here mentioned . and he further prayes , that we may come to the riches of this assurance ; that is to an abundant plentiful assurance . and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the acknowledgement of the mysterie of god , owning it from a sense and experience of its excellency and worth . and this is in the nature of all gospel truths ; they are fitted and suited to be experienced by a believing soul. there is nothing in them so sublime and high , nothing so mysterious , nothing so seemingly low and outwardly contemptible , but that a gracious soul hath experience of an excellency , reality , power and efficacy in it all . for instance ; look on that which concerns the order and worship of the gospel : this seems to many to be a meer external thing , whereof a soul can have no inward sense or relish . notions there are many about it , and endless contentions , but what more ? why let a gracious soul in simplicity and sincerity of spirit , give up himself to walk with christ according to his appointment , and he shall quickly find such a taste and relish in the fellowship of the gospel , in the communion of saints , and of christ amongst them , as that he shall come up to such riches of assurance in the understanding and acknowledgement of the wayes of the lord , as others by their disputing can never attain unto . what is so high , glorious , and mysterious as the doctrine of the ever blessed trinity ? some wise men have thought meet to keep it veiled from ordinary christians : and some have delivered it in such terms , as that they can understand nothing by them . but take a believer who hath tasted how gracious the lord is , in the eternal love of the father , the great undertaking of the son in the work of mediation and redemption , with the almighty work of the spirit creating grace and comfort in the soul , and hath had an experience of the love , holiness and power of god in them all , and he will with more firm confidence adhere to this mysterious truth , being lead into it and confirmed in it , by some few plain testimonies of the word than a thousand disputers shall do , who only have the notion of it in their minds . let a real tryal come , and this will appear . few will be found to sacrifice their lives on bare speculations . experience will give assurance and stability . we have thus cleared the credit of the testimony , now to be improved . it is evident on these grounds , that there is a great certainty in those truths , whereof believers have experience . where they communicate their power unto the heart , they give an unquestionable assurance of their truths . and when that is once realized in the soul , all disputes about it are put to silence . these things being so , let us enquire into the faith and experience of the saints on the earth , as to what they know of the truth proposed unto confirmation ; namely , that there is forgiveness with god. let us go to some poor soul that now walks comfortably under the light of gods countenance , and say unto him , did we not know you some while since to be full of sadness , and great anxiety of spirit ; yea , sorrowful almost to death and bitter in soul ? answ. yes saith he , so it was indeed ; my dayes were consumed with mourning , and my life with sorrow ; and i walked heavily in fear and bitterness of spirit all the day long . why what ayled you , what was the matter with you ; seeing as to the outward things you were in peace ? answ. the law of god had laid hold upon me , and slain me ; i found my self thereby a woful sinner , yea , overwhelmed with the guilt of sin . every moment i expected tribulation and wrath from the hand of god ; my sore ran in the night and ceased not , and my soul refused comfort . how is it then that you are thus delivered that you are no more sad ? where have you found ease and peace ? have you been by any means delivered , or did your trouble wear off , and depart of its own accord ? answ. alas no ; had i not met with an effectual remedy , i had sunk and everlastingly perished . what course did you take ? answ. i went unto him by jesus christ against whom i have sinned , and have found him better unto me , than i could expect , or ever should have believed , had not he overpowred my heart by his spirit . instead of wrath which i feared , and that justly because i had deserved it , he said unto me in christ , fury is not in me . for a long time i could not believe it ; i thought it impossible that there should be mercy and pardon for me , or such a one as i. but he still supported me , sometimes by one means , sometimes by another : untill taking my soul near to himself , he caused me to see the folly of my unbelieving heart , and the vileness of the hard thoughts i had of him , and that indeed there is with him forgiveness and plenteous redemption . this hath taken away all my sorrows , and given me quietness with rest and assurance . but are you sure now that this is so , may you not possibly be deceived ? answ. sayes the soul ; i have not the least suspicion of any such matter ; and if at any time ought doth arise to that purpose , it is quickly overcome . but how are you confirmed in this perswasion ? answ. that sense of it which i have in my heart , that sweetness and rest which i have experience of , that influence it hath upon my soul , that obligation i find laid upon me by it unto all thankful obedience ; that relief , supportment and consolation that it hath afforded me in tryals and troubles , in the mouth of the grave , and entrances of eternity , all answering what is declared concerning these things in the word , will not suffer me to be deceived . i could not indeed receive it , untill god was pleased to speak it unto me . but now let satan do his utmost , i shall never cease to bear this testimony , that there is mercy and forgiveness with him . how many thousands may we find of these in the world , who have had such a seal of this truth in their hearts , as they cannot only securely lay down their lives in the confirmation of it , if called thereunto , but also do chearfully and triumphantly venture their eternal concernments upon it . yea , this is the rise of all that peace , serenity of mind , and strong consolation which in this world they are made partakers of . now this is to me , on the principles before laid down , an evidence great and important . god hath not manifested this truth unto the saints , thus copied it out of his word , and exemplified it in their souls , to leave them under any possibility of being deceived . institution of religious worship an evidence of forgiveness . . gods institution of religious worship and honor therein to be rendred unto him by sinners , is another evidence , that there is forgivenesswith him . i have instanced before in one particular of worship to this purpose ; namely , in that of sacrifices . but therein we intended only their particular nature and signification , how they declared and manifested reconciliation , attonement , and pardon . that now aimed at , is to shew , how all the worship that god hath appointed unto us , and all the honour which we give unto his holy majesty thereby , is built upon the same foundation , namely , a supposition of forgiveness ; and is appointed to teach it , and to ascertain us of it , which shall briefly be declared . to this end observe , . that the general end of all divine and religious worship is to raise unto god a revenue of glory out of the creation . such is gods infinite natural self-sufficiency , that he stands in need of no such glory and honour . he was in himself no less infinitely and eternally glorious , before the creation of all or any thing whatever , than he will be , when he shall be encompassed about with the praises of all the works of his hands . and such is his absolute perfection , that no honor given unto him , no admiration of him , no ascription of glory and praise , can add any thing unto him . hence saith the psalmist , my goodness extends not unto thee , psal. . . it doth not so reach thee , as to add unto thee , to profit thee , as it may do the saints that are on the earth . as he in job , chap. . . can a man be profitable unto god , as he that is wise may be profitable unto himself ? is it any pleasure to the almighty that thou art righteous , or is it gain unto him that thou makest thy wayes perfect ? there is no doubt , but that it is well pleasing unto god , that we should be righteous and upright . but we do him not a pleasure therein , as though he stood in need of it , or it were advantage or gain unto him . and again , chap. . . if thou be righteous what givest thou him , or what receiveth he at thine hand ? and the reason of all this the apostle gives us , rom. . . of him , and through him , and to him are all things . being the first soveraign cause , and last absolute end of all things , every way perfect and self-sufficient , nothing can be added unto him . or as the same apostle speaks ; god that made the world and all things therein , seeing that he is lord of heaven and earth , is not worshipped with mens hands , as though he needed any thing , seeing he giveth unto all life and breath , and all things , acts . , . as he himself pleads at large , psal. . , , , , , , . . wherefore , all the revenue of glory that god will receive by his worship , depends meerly on his own voluntary choice and appointment . all worship , i say , depends now on the soveraign will and pleasure of god. it is true there is a natural worship due from rational creatures , by the law of their creation . this was indispensably and absolutely necessary at first . the very being of god , and order of things required that it should be so . supposing that god had made such creatures as we are , it could not be , but that moral obedience was due unto him ; namely , that he should be believed in , trusted and obeyed as the first cause , last end , and soveraign lord of all . but the entrance of sin , laying the sinner absolutely under the curse of god , utterly put an end to this order of things . man was now to have perished immediately , and an end to be put unto the law of this obedience . but here , in the soveraign will of god an interposition was made between sin and the sentence ; and man was respited from destruction . all worship following hereon , even that which was before natural by the law of creation , is now resolved into an arbitrary act of gods will. and unto this end is all worship designed , namely to give glory unto god. for as god hath said , that he will be sanctified in all that draw nigh unto him , that is in his worship , and that therein he will be glorified , lev. . . and that he that offereth him praise , that is performeth any part of his worship and service , glorifieth him , psal. . . so the nature of the thing it self declareth that it can have no other end . by this he hath all his glory even from the inanimate creation . . consider , that god hath not prescribed any worship of himself , unto the angels that sinned . they are indeed under his power , and he useth them as he pleaseth to serve the ends of his holy providence . bounds he prescribes unto them by his power , and keeps them in dread of the full execution of his wrath. but he requires not of them that they should believe in him . they believe indeed and tremble . they have a natural apprehension of the being , power , providence , holiness and righteousness of god , which is inseparable from their natures ; and they have an expectation from thence of that punishment , and vengeance which is due unto them , which is inseparable from them as sinners . and this is their faith . but to believe in god , that is , to put their trust in him , to resign up themselves unto him , god requires it not of them . the same is the case with them also , as to love , and fear , and delight , all inward affections which are the proper worship of god. these they have not , nor doth god any longer require them in them . they eternally cast them off in their first sin . and where these are not , where they are not required , where they cannot be , there no outward worship can be prescribed or appointed . for external instituted worship is nothing but the way that god assigns , and chooseth to express and exercise the inward affections of our minds towards him . he rules the fallen angels per nutum providentiae , not per verbum praecepti . now as god dealt with the angels , so also would he have dealt with mankind , had he left them all under the curse without remedy or hope of relief . as he doth with them , he eternally satisfies himself in that revenue of glory which ariseth unto him in their punishment ; so also he would have done with these , had there been no forgiveness with him for them . he would not have required them to fear , love or obey him , or have appointed unto them any way of worship , whereby to express such affections towards him . for to what end should he have done it ? what righteousness would admit , that service duty and obedience should be prescribed unto them , who could not , ought not to have any expectation or hope of acceptance or reward ? this is contrary to the very first notion which god requires in us of his nature . for he that cometh unto god , must believe that he is , and that he is a rewarder of all them that diligently seek him , heb. . . which would not be so , should he appoint a voluntary worship , and not propose a reward to the worshippers . wherefore , . it is evident that god by the prescription of a worship unto sinners , doth fully declare that there is forgiveness with him for them . for , . he manifests thereby that he is willing to receive a new revenue of glory from them . this , as we have proved is the end of worship . this he would never have done , but with a design of accepting and rewarding to his creatures . for do we think that he will be beholding unto them ? that he will take and admit of their voluntary reasonable service according to his will and command , without giving them a reward , yea , and such on one as their obedience holds no proportion unto ? no such thing would become his infinite sell sufficiency goodness and bounty . this the wife of manoah well pleads , judg. . . if saith she , the lord were pleased to kill us , he would not have received a meat offering , and a burnt-ofsering , at our hands . his acceptance of worship from us , is an infallible demonstration , that he will not execute against us the severity of the first curse . and this is clearly evidenced in the first record of solemn instituted worship performed by sinners , gen. . god had respect unto abel and his offering . some think that god gave a visible pledge of his acceptance of abel and his offering ; it may be it was by fire from heaven . for how else should cain so instantly know , that his brother and his offering were accepted , but that he and his were refused ? however it were , it is evident that what testimony god gave of the acceptance of his offering , the same he gave concerning his person ; and that in the first place he had respect unto abel and then to his offering . and therefore the apostle saith , that hereby he obtained witness that he was righteous , heb. . . that is , the witness or testimony of god himself . now this was in the forgiveness of his sins ; without which , he could neither be righteous nor accepted , for he was a sinner . this god declared by acceptance of his worship . and thus we also , if we have any testimony of gods acceptance of us in any part of his worship , should employ it to the same end . hath god enlarged our hearts in prayer ? hath he given us an answer unto any of our supplications ; hath he refreshed our hearts in the preaching and dispensation of the word , or any other ordinance ? we are not to rest in the particular , about which our communion with him hath been . our doing so is the cause why we lose our experiences . they lye scattered up and down , separated from their proper root , and so are easily lost . but this is that which we should first improve such particular experiences in the worship of god unto ; namely , that god hath pardoned our sins , and accepted our persons thereon ; for without that , none of our worship or service would please him , or be accepted with him . . hereby god lets us know , that he deals with us upon new terms , so that notwithstanding sin , we may enjoy his love and favour . for this we have the engagement of his truth and veracity , and he cannot deceive us ; but yet by this command of his for his worship , we should be deceived if there were not forgiveness with him . for it gives us encouragement to expect , and assurance of finding acceptance with him , which without it cannot be obtained . this then god declares by his institution of , and command for his worship , namely , that there is nothing that shall indispensably hinder those who give-up themselves unto the obedience of gods commands , from enjoying his love , and favour , and communion with him . . for matter of fact ; it is known and confessed that god hath appointed a worship for sinners to perform . all the institutions of the old and new testament bear witness hereunto . god was the author of them . and men know not what they do , when either they neglect them , or would be intermixing their own imaginations with them . what can the mind of man conceive or invent that may have any influence into this matter , to secure the souls of believers of their acceptance with god ? is there any need of their testimony to the truth , faithfulness , and goodness of god ? these things he hath taken upon himself . this then is that which is to be fixed on our souls , upon our first invitation unto religious worship ; namely that god intends a new revenue of glory from us , and therefore declares that there is a way for the taking away of our sins , without which we can give no glory to him by our obedience , and this is done only by forgiveness . . there are some ordinances of worship appointed for this very end and purpose to confirm unto us the forgiveness of sin . especially in that worship which is instituted by the lord jesus under the new testament . i shall instance in one or two . first , the ordinance of baptism . this was accompanied with the dawning of the gospel , in the ministry of john baptist . and he expresly declared in his sermons upon it , that it was instituted of god to declare the remission of sins , mark . . it is true , the lord christ submitted unto that ordinance , ( and was baptized by john ) who had no sin . but this belonged unto the obedience which god required of him , as for our sakes , he was made under the law. he was to observe all ordinances and institutions of the worship of god ; not for any need he had in his own person of the especial ends and significations of some of them ; yet as he was our sponsor , surety , and mediator standing in our stead in all that he so did , he was to yield obedience unto them , that so he might fulfill all righteousness , matth. . . so was he circumcised , so he was baptized , both which had respect unto sin , though absolutely free from all sin in his own person ; and that because he was free from no obedience unto any command of god. but as was said , baptism it self as appointed to be an ordinance of worship for sinners to observe , was a declaration of that forgiveness that is with god. it was so in its first institution . god calls a man in a marvellous and miraculous manner ; gives him a ministry from heaven ; commands him to go and baptize all those who confessing their sins , and professing repentance of them , should come to him , to have a testimony of forgiveness . and as to the especial nature of this ordinance , he appoints it to be such , as to represent the certainty and truth of his grace in pardon , unto their senses by a visible pledge . he lets them know that he would take away their sin , wherein their spiritual defilement doth consist , even as water takes away the outward filth of the body ; and that hereby they shall be saved , as surely as noah and his family were saved in the ark swimming upon the waters , pet. . . now how great a deceit must needs in this whole matter have been put upon poor sinners , if it were not infallibly certain , that they might obtain forgiveness with god. after the entrance of this ordinance in the ministry of john , the lord christ takes it into his own hand , and commands the observation of it unto all his disciples . i dispute not now , who are the proper immediate objects of it ; whether they only who actually can make profession of their faith , or believers with their infant seed . for my part , i believe that all whom christ loves and pardons are to be made partakers of the pledge thereof . and the sole reason which they of old insisted on , why the infants of believing parents should not be baptized ; was because they thought they had no sin , and therein we know their mistake . but i treat not now of these things ; only this i say is certain , that in the prescription of this ordinance unto his church , the great intention of the lord christ was to ascertain unto us the forgiveness of sins . and sinners are invited to a participation of this ordinance for that end , that they may receive the pardon of their sins ; that is an infallible pledge and assurance of it , acts . . and the very nature of it declareth this to be its end , as was before intimated . this is another engagement of the truth and faithfulness and holiness of god , so that we cannot be deceived in this matter . there is , saith god forgiveness with me ; saith the soul , how lord shall i know , how shall i come to be assured of it , for by reason of the perpetual accusations of conscience , and the curse of the law upon the guilt of my sin , i find it a very hard matter for me to believe : like gideon i would have a token of it : why behold saith god , i will give thee a pledge and a token of it which cannot deceive thee . when the world of old had been overwhelmed with a deluge of waters by reason of their sins , and those who remained , though they had just cause to fear that the same judgement would again befall them or their posterity , because they saw there was like to be the same cause of it , the thoughts and imaginations of the hearts of men being evil still , and that continually ; to secure them against these fears , i told them that i would destroy the earth no more with water ; and i gave them a token of my faithfulness therein , by placing my bow in the cloud . and have i failed them ? though the sin and wickedness of the world hath been since that day unspeakably great , yet mankind is not drowned again , nor ever shall be : i will not deceive their expectation from the token i have given them . wherever then there is a word of promise confirmed with a token , never fear a disappointment . but so is this matter . i have declared that there is forgiveness with me , and to give you assurance thereof , i have ordained this pledge and sign , as a seal of my word , to take away all doubts and suspicion of your being deceived . as the world shall be drowned no more , so neither shall they who believe , come short of forgiveness . and this is the use which we ought to make of this ordinance . it is gods security of the pardon of our sins , which we may safely rest in . . the same is the end of that other great ordinance of the church , the supper of the lord. the same thing is therein confirmed unto us by another sign , pledge , token , or seal . we have shewed before , what respect gospel forgiveness hath unto the death or blood of jesus christ. that is the means whereby for us it is procured , the way whereby it comes forth from god , unto the glory of his righteousness and grace , which afterwards must be more distinctly insisted on . this ordinance therefore designed and appointed on purpose for the representation and calling to remembrance of the death of christ , with the communication of the benefits thereof unto them that believe ; doth principally intend our faith and comfort in the truth under consideration . and therefore in the very institution of it , besides the general end before mentioned , which had been sufficient for our security , there is moreover added an especial mention of the forgiveness of sin ; for so speaks our saviour in the institution of it for the use of the church unto the end of the world , matth. . . this is my blood of the new testament which is shed for many for the remission of sins . as if he had said , the end for which i have appointed the observance of this duty and service unto you , is that i may testifie thereby unto you , that by my blood , the sacrifice of my self , and the attonement made thereby , i have purchased for you the remission of your sins , which you shall assuredly be made partakers of . and more i shall not add unto this consideration , because the death of christ respected in this ordinance , will again occurr unto us . . what is the end of all church order , assemblies , and worship ? what is a church ? is it not a company of sinners gathered together according unto gods appointment , to give glory and praise to him for pardoning grace , for the forgiveness of sins , and to yield him that obedience which he requires from us , on the account of his having so dealt with us ? this is the nature , this is the end of a church . he that understandeth it not , he that useth it not unto that end , doth but abuse that great institution . and such abuse the world is full of . some endeavour to make their own secular advantages by the pretence of the church . some discharge the duty required in it , with some secret hopes that it shall be their righteousness before god. some answer only their light and convictions in an empty profession . this alone is the true end , the true use of it . we assemble our selves to learn that there is forgiveness with god through christ ; to pray that we may be made partakers of it . to bless and praise god for our interest in it , to engage our selves unto that obedience which he requires upon the account of it . and were this constantly upon our minds , and in our designs , we might be more established in the faith of it , than it may be the most of us are . . one particular instance more of this nature shall conclude this evidence : god hath commanded us , the lord christ hath taught us to pray for the pardon of sin , which gives us unquestionable security that it may be attained , that it is to be found in god ; for the clearing whereof observe , . that the lord christ in the revelation of the will of god unto us , as unto the duty that he required at our hands , hath taught and instructed us to pray for the forgiveness of sin . it is one of the petitions which he hath left on record for our use and imitation in that summary of all prayer which he hath given us , matth. . . forgive us our debts , our trespasses , our sins : some contend that this is a form of prayer to be used in the prescript limited words of it . all grant that it is a rule for prayer , comprizing the heads of all necessary things , that we are to pray for , and obliging us to make supplications for them . so then upon the authority of god revealed unto us by jesus christ , we are bound in duty to pray for pardon of sins , or forgiveness . . on this supposition , it is the highest blasphemy and reproach of god imaginable , to conceive that there is not forgiveness with him for us . indeed if we should go upon our own heads without his warranty and authority , to ask any thing at his hand , we might well expect to meet with disappointment . for what should encourage us unto any such boldness ? but now when god himself shall command us to come , and ask any thing from him , so making it thereby our duty , and that the neglect thereof should be our great sin and rebellion against him ; to suppose he hath not the thing in his power to bestow on us , or that his will is wholly averse from so doing , is to reproach him with want of truth , faithfulness and holiness , and not to be god. for what sincerity can be in such proceedings ? is it consistent with any divine excellency ? could it have any other end , but to deceive poor creatures ? either to delude them if they do pray according to his command , or to involve them in further guilt , if they do not ? god forbid any such thoughts should enter into our hearts . but , . to put this whole matter out of question , god hath promised to hear our prayers , and in particular those which we make unto him for the forgiveness of sin . so our saviour hath assured us , that what we ask in his name , it shall be done for us . and he hath , as we have shewed , taught us to ask this very thing of god as our heavenly father ; that is in his name . for in and through him alone is he a father unto us . i need not insist on particular promises to this purpose , they are as you know multiplyed in the scriptures . what hath been spoken may suffice to establish our present argument , namely , that gods prescription of religious worship unto sinners , doth undeniably prove that with him there is forgiveness ; especially considering that the principal parts of the worship so prescribed and appointed by him , are peculiarly designed to confirm us in the faith thereof . and this is the design of the words that we do insist upon ; there is forgiveness with thee , that thou maist be feared . the fear of god , as we have shewed in the old testament , doth frequently express not that gracious affection of our minds , which is distinctly so called ; but that whole worship of god wherein that and all other gracious affections towards god are to be exercised . now the psalmist tells us , that the foundation of this fear or worship , and the only motive and encouragement for sinners to engage in it , and give up themselves unto it is this , that there is forgiveness with god. without this no sinner could fear , serve , or worship him . this therefore is undeniably proved by the institution of this worship , which was proposed unto confirmation . the end of all these things , as we shall afterwards at large declare , is to encourage poor sinners to believe , and to evidence how inexcusable they will be left , who notwithstanding all this , do through the power of their lusts and unbelief , refuse to come to god in christ that they may be pardoned . yea , the laying open of the certainty and fulness of the evidence given unto this truth , makes it plain and conspicuous , whence it is that men perish in and for their sins . is it for want of mercy , goodness , grace or patience in god ? is it through any defect in the mediation of the lord christ ? is it for want of the mightiest encouragements and most infallible assurances that with god there is forgiveness ? not at all , but meerly on the account of their own obstinacy , stubbornness and perversness . they will not come unto this light , yea they hate it , because their deeds are evil . they will not come to christ , that they may have life . it is meerly darkness , blindness , and love of sin , that brings men to destruction . and this is laid open , and all pretences and excuses are removed , and the shame of mens lusts made naked by the full confirmation of this truth , which god hath furnished us withal . take heed you that hear or read these things ; if they are not mixed with faith , they will add greatly to your misery . every argument will be your torment . but these considerations must be insisted on afterwards , moreover if you will take into your minds what hath been delivered in particular , concerning the nature and end of the worship of god which you attend unto , you may be instructed in the use and due observation of it . when you address your selves unto it , remember that this is that which god requires of you who are sinners . that this he would not have done , but with thoughts and intention of mercy for sinners . bless him with all your souls , that this is laid as the foundation of all that you have to do with him . you are not utterly cast off , because you are sinners . let this support and warm your hearts , when you go to hear , to pray , or any duty of worship . consider what is your principal work in the whole . you are going to deal with god about forgiveness , in the being , causes , consequents , and effects of it . hearken what he speaks , declares , or reveals about it ; mix his revelation and promises with faith . enquire diligently into all the obedience and thankfulness , all those duties of holiness , and righteousness , which he justly expects from them who are made partakers of it ; so shall you observe the worship of god unto his glory , and your own advantage . the giving and establishing of the new covenant another evidence of forgiveness with god. the oath of god engaged in the confirmation thereof . viii . another evidence hereof may be taken from the making , establishing and ratifying of the new covenant . that god would make a new covenant with his people is often promised , often declared . see among other places , jer. . , . and that he hath done so accordingly , the apostle at large doth manifest , heb. . , , , , . now herein sundry things unto our present purpose may be considered . for , . it is supposed that god had before made another covenant with mankind . with reference hereunto is this said to be a new one . it is opposed unto another that was before it , and in comparison whereof that is called old , and this said to be new , as the apostle speaks expresly in the place before mentioned . now a covenant between god and man is a thing great and marvellous ; whether we consider the nature of it , or the ends of it ; in its own nature it is a convention , compact and agreement , for some certain ends and purposes between the holy creator and his poor creatures . how infinite , how unspeakable must needs the grace and condescention of god in this matter be ? for what is poor miserable man , that god should set his heart upon him , that he should as it were give bounds to his soveraignty over him , and enter into terms of agreement with him ? for whereas before , he was a meer object of his absolute dominion , made at his will , and for his pleasure , and on the same reasons to be crushed at any time into nothing ; now he hath a bottom , and ground given him to stand upon , whereon to expect good things from god , upon the account of his faithfulness and righteousness . god , in a covenant , gives those holy properties of his nature unto his creatures : as his hand or arm for him to lay hold upon , and by them to plead and argue with him . and without this a man could have no foundation for any entercourse or communion with god , or of any expectation from him ; nor any direction how to deal with him in any of his concernments . great and signal then was the condescension in god , to take his poor creature into covenant with himself . and especially will this be manifest , if we consider the ends of it , and why it is that god thus deals with man. now these are no other than that man might serve him aright , be blessed by him , and be brought unto the everlasting enjoyment of him , all unto his glory . these are the ends of every covenant that god takes us into with himself . and these are the whole of man. no more is required of us in a way of duty ; no more can be required by us to make us blessed and happy , but what is contained in them . that we might live to god , be accepted with him , and come to the eternal fruition of him , is the whole of man ; all that we were made for , or are capable of ; and these are the ends of every covenant that god makes with men ; being all comprized in that solemn word , that he will be their god , and they shall be his people . secondly , this being the nature , this the end of a covenant , there must be some great and important cause , to change , alter , and abrogate a covenant once made and established , to lay aside one covenant , and to enter into another . and yet this the apostle sayes expresly that god had done , heb. . . and proves it , because himself calls that which he promised , a new covenant , which undeniably confirms two things . first , that the other was become old ; and secondly , that being become so , it was changed , altered and removed . i know the apostle speaks immediately of the old administration of the covenant under the old testament or mosaical institutions : but he doth so with reference unto that revival which in it was given to the first covenant made with adam . for in the giving of the law , and the curse wherewith it was accompanied which were immixed with that administration of the covenant , there was a solemn revival and representation of the first covenant , and its sanction , whereby it had life and power given it to keep the people in bondage all their dayes . and the end of the abolition or taking way of the legal administration of the covenant , was meerly to take out of gods dealing with his people , all use and remembrance of the first covenant . as was said therefore , to take away , disannul , and change a covenant so made , ratified , and established betwixt god and man , is a matter that must be resolved into some cogent , important , and indispensable cause . and this will the more evidently appear , if we consider , first , in general ; that the first covenant was good , holy , righteous and equal . it was such as became god to make , and was every way the happiness of the creature to accept of . we need no other argument to prove it holy and good , than this , that god made it . it was the effect of infinite holiness , wisdome , righteousness , goodness and grace . and therefore in it self was it every way perfect ; for so are all the works of god. besides it was such , as man , when through his own sault he cannot obtain any good by it , and must perish everlastingly by vertue of the curse of it ; yet cannot but subscribe unto its righteousness and holiness . the law was the rule of it , therein is the tenor of it contained . now , saith the apostle , whatever becomes of the sin , and the sinner , the law is holy , and the commandment is holy and just , and good , rom. . . holy in it self , and its own nature , as being the order and constitution of the most holy god. just and equal with reference unto us ; such as we have no reason to complain of , or repine against the authority of it , and the terms of it are most righteous . and not only so , but it is good also , that which notwithstanding the appearance of rigor and severity which it is accompanied withal , had in it an exceeding mixture of goodness and grace , both in the obedience constituted in it , and the reward annexed unto it ; as might be more fully manifested , were that our present work . secondly , in particular it was good , holy and righteous in all the commands of it , in the obedience which it required . and two things there were that rendred it exceeding righteous , in reference unto its precepts or commands . first , that they were all suited unto the principles of the nature of man created by god , and in the regular acting whereof consisted his perfection . god in the first covenant required nothing of man , prescribed nothing unto him , but what there was a principle for the doing and accomplishing of it ingrafted , and implanted on his nature ; which rendred all those commands equal , holy and good . for what need any man complain of that which requires nothing of him , but what he is from his own frame and principles inclined unto ? secondly , all the commands of it were proportionate unto the strength and ability of them to whom they were given . god in that covenant required nothing of any man , but what he had before enabled him to perform : nothing above his strength , or beyond his power : and thence was it also righteous . secondly , it was exceeding good holy and righteous upon the account of its promises and rewards . do this , saith the covenant ; this which thou art able to do , which the principles of thy nature are fitted for , and enclined unto . well , what shall be the issue thereof ? why do this and live ; life is promised unto obedience , and that such a life , as both for the present and future condition of the creature , was accompanied with every thing that was needful to make it blessed and happy . yea , this life having in it the eternal enjoyment of god , god himself as a reward , was exceedingly above whatever the obedience of man could require as due , or have any reason , on any other account , but meerly of the goodness of god to expect . thirdly , there was provision in that covenant for the preservation and manifestation of the glory of god , whatever was the event on the part of man. this was provided for in the wisdom and righteousness of god. did man continue in his obedience , and fulfill the terms of the covenant ; all things were laid in subserviency to the eternal glory of god in his reward . herein would he for ever have manifested and exalted the glory of his holiness , power , faithfulness , righteousness and goodness . as an almighty creator , and preserver , as a faithful god , and righteous rewarder would he have been glorified . on supposition , on the other side , that man by sin and rebellion should trangress the terms and tenor of this covenant , yet god had made provision that no detriment unto his glory should ensue thereon . for by the constitution of a punishment proportionable in his justice unto that sin and demerit , he had provided that the glory of his holiness righteousness and veracity in his threatnings should be exalted , and that to all eternity . god would have lost no more glory and honour by the sin of man , than by the sin of angels , which in his infinite wisdom and righteousness is become a great theatre of his eternal glory . for he is no less excellent in his greatness and severity , than in his goodness and power . wherefore we may now return unto our former enquiry . all things being thus excellently and admirably disposed in infinite wisdom and holiness in this covenant , the whole duty and blessedness of man being fully provided for , and the glory of god absolutely secured upon all events , what was the reason that god left not all things to stand or fall according to the terms of it ? wherefore doth he reject and lay aside this covenant and promise to make another , and do so accordingly ? certain it is , that he might have continued it with a blessed security to his own glory ; and he makes all things for himself , even the wicked for the day of evil . god himself shews what was the only and sole reason of this dispensation , heb. . , , , , , , . the summ of it is this . notwithstanding the blessed constitution of the first covenant ; yet there was no provision for the pardon of sin , no room or place for forgiveness in it ; but on supposition that man sinned , he was in that covenant left remediless . god had not in it revealed that there was any such thing as forgiveness with him ; nor had any sinner the least hope or grounds of expectation from thence of any such thing in him . dye he must and perish , and that without remedy or recovery . now , saith god , this must not be . mercy , goodness , grace , require another state of things . this covenant will not manifest them ; their effects will not be communicated to poor sinners by it . hence saith he it is faulty ; that is defective , i will not lose the glory of them , nor shall sinners be unrelieved by them . and therefore although i may strictly tye up all mankind unto the terms of this ; yet , i will make another covenant with them , wherein they shall know and find , that there is forgiveness with me , that they may fear me . now next to the blood of christ , whereby this covenant was ratified and confirmed , this is the greatest evidence that can possible be given , that there is forgiveness with god. to what end else doth god make this great alteration in the effects of his will , in his way of dealing with mankind . as forgiveness of sin is expresly contained in the tenor and words of the covenant , so set it aside , and it will be of no more use or advantage than the former . for as this covenant is made directly with sinners , nor was there any one in the world , when god made it that was not a sinner , nor is it of use unto any but sinners , so is forgiveness of sins the very life of it . hence we may see two things . first , the greatness of forgiveness , that we may learn to value it : and secondly , the certainty of it , that we may learn to believe it . first , the greatness of it . god would not do so great a thing as that mentioned , but for a great , the greatest end . had it not been a matter of the greatest importance unto the glory of god , and the good of the souls of men , god would not for the sake of it , have laid aside one covenant , and made another . we may evidently see how the heart of god was set upon it , how his nature and will were engaged in it . all this was done that we might be pardoned . the old glorious fabrick of obedience and rewards shall be taken down to the ground , that a new one may be erected for the honour and glory of forgiveness . god forbid that we should have slight thoughts of that which was so strangely and wonderfully brought forth , wherein god had as it were embarked his great glory . shall all this be done for our sakes , and shall we undervalue it , or disesteem it ? god forbid . god could , if i may so say , more easily have made a new world of innocent creatures , and have governed them by the old covenant , than have established this new one for the salvation of poor sinners ; but then where had been the glory of forgiveness ? it could never have been known , that there was forgiveness with him . the old covenant could not have been preserved , and sinners pardoned . wherefore god chose rather to leave the covenant , than sinners unrelieved , than grace unexalted , and pardon unexercised . prize it , as you prize your souls , and give glory unto god for it , as all those that believe will do unto eternity . secondly , for the security of it , that we may believe it . what greater can be given ? god deceiveth no man , no more than he is deceived . and what could god that cannot lye , do more , to give us satisfaction herein than he hath done ? would you be made partakers of this forgiveness ? go unto god , spread before him this whole matter ; plead with him that he himself hath so far laid aside the first covenant , of his own gracious will as to make a new one ; and that meerly because it had no forgiveness in it . this he hath made on purpose that it might be known , that there is forgiveness in him . and shall not we now be made partakers of it ? will he now deny that unto us , which he hath given such assurance of , and raised such expectations concerning it ? nothing can here wrong us , nothing can ruine us but unbelief . lay hold on this covenant , and we shall have pardon . this god expresseth , isa. . , . will we continue on the old bottom of the first covenant ? all that we can do thereon , is but to set thorns and bryars in the way of god , to secure our selves from his coming against us and upon us with his indignation and fury . our sins are so , and our righteousness is no better . and what will be the issue ? both they and we shall be trodden down consumed and burnt up . what way then , what remedy is left unto us ? only this of laying hold on the arm and strength of god in that covenant , wherein forgiveness of sin is provided . therein alone he saith , fury is not in me ; and the end will be that we shall have peace with him both here and for ever . ix . the oath of god engaged and interposed in this matter is another evidence of the truth insisted on . now because this is annexed unto the covenant before mentioned , and is its establishment , i shall pass it over the more briefly . and in it we may consider ; . the nature of the oath of god ; the apostle tells us that he sware by himself : and he gives this reason of it , because he had no greater to swear by , heb. . . an oath for the confirmation of any thing , is an invocation of a supream power that can judge of the truth that is spoken , and vindicate the breach of the engagement . this god hath none other but himself , because he could swear by no greater , he swear by himself . now this god doth , ( . ) by express affirmation that he hath so sworn by himself , which was the form of the first solemn oath of god , gen. . . by my self have i sworn , saith the lord. the meaning whereof is , i have taken it upon my self as i am god , or let me not be so , if i perform not this thing . and this is expressed by his soul , jer. . . the lord of hosts hath sworn by his soul , that is , by himself , as we render the words . secondly , god doth it by the especial interposition of some such property of his nature , as is suited to give credit and confirmation to the word spoken ; as of his holiness , psal. . . i have sworn by my holiness : so also amos . . sometime by his life ; as i live , saith the lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i live saith god , it shall be so . and sometimes by his name , jer. . . god as it were engageth the honour and glory of the properties of his nature for the certain accomplishment of the things mentioned . and this is evident from the manner of the expression , as in that place of psal. . . once have i sworn by my holiness , that i will not lye unto david ; so we ; in the original the words are eliptical : if i lye unto david , that is , let me not be so , nor be esteemed to be so , if i lye unto david . secondly , for the end of his oath ; god doth not give it to make his word or promise sure and stedfast , but to give assurance and security unto us of their accomplishment . every word of god is sure and certain , truth it self , because it is his ; and he might justly require of us , the belief of it without any further attestation . but yet knowing what great objections satan and our own unbelieving hearts will raise against his promises , at least as to our own concernment in them , to confirm our minds , and to take away all pretences of unbelief , he interposeth his oath in this matter . what can remain of distrust in such a case ? if there be a matter in doubt between men , and an oath be interposed in the confirmation of that which is called in question , it is an end , as the apostle tells us , unto them of all strife , heb. . . how much more ought it to be so on the part of god , when his oath is engaged . and the apostle declares this end of his oath , it is to shew the immutability of his counsel , heb. . . his counsel was declared before in the promise ; but now some doubt or strife may arise , whether on one occasion or other , god may not change his counsell ; or whether he hath not changed it with such conditions as to render it useless unto us ? in what case soever it be , to remove all doubts and suspicions of this nature , god adds his oath , manifesting the unquestionable immutability of his counsel and promises . what therefore is thus confirmed is ascertained unto the height of what any thing is capable of . and nor to believe it , is the height of impiety . thirdly , in this interposition of god by an oath , there is unspeakable condescention of grace , which is both an exceeding great motive unto faith , and a great aggravation of unbelief . for what are we , that the holy and blessed god should thus condescend unto us , as for our satisfaction and surety , to engage himself by an oath ! one said well of old ; foelices nos quorum causa deus jurat ; o infoelices , si nec juranti deo credimus . it is an inestimable advantage that god should for our sakes engage himself by his oath . so it will be our misery , if we believe him not when he swears unto us . what can we now object against what is thus confirmed ? what pretence , colour , or excuse can we have for our unbelief ? how just , how righteous , how holy must their destruction be , who upon this strange , wonderful and unexpected warranty , refuse to set their seal , that god is true . these things being premised , we may consider how variously god hath engaged his oath , that there is forgiveness with him . first , he sweareth that he hath no pleasure in the death of a sinner , but rather that he repent and live , ezek. . . as i live , saith the lord , i have no pleasure in the death of a sinner : now without forgiveness in him , every sinner must dye , and that without remedy . confirming therefore with his oath , that it is his will the sinner should return , repent and live , he doth in the first place swear by himself , that there is forgiveness with him for these sinners that shall so repent and turn unto him . again , whereas the great means he hath appointed for the forgiveness of sins , is by the mediation of the lord christ , as we shall afterwards shew , he hath on several occasions confirmed his purpose in him , and the counsel of his will by his oath . by this oath he promised him unto abraham , and david of old , which proved the foundation of the churches stability in all generations ; and also of their security and assurance of acceptance with him ; see luke . , , . and in his taking upon him that office whereby in an especial manner the forgiveness of sins was to be procured , namely of his being a priest to offer sacrifice , to make an attonement for sinners , he confirmed it unto him , and him in it by his oath , heb. . . he was not made a priest without an oath . and to what end ? namely , that he might be a surety of a better testament , v. . and what was that better testament ? why , that which brought along with it the forgiveness of sin , chap. . , . so that it was forgiveness which was so confirmed by the oath of god. further , the apostle shews , that the great original promise made unto abraham , being confirmed by the oath of god , all his other promises were in like manner confirmed . whence he draws that blessed conclusion which we have , heb. , . as to every one , saith he , that flyes for refuge to the hope that is set before him , that is , who seeks to escape the guilt of sin , the curse and the sentence of the law , by an application of himself unto god in christ for pardon , he hath the oath of god to secure him that he shall not fail thereof . and thus are all the concernments of the forgiveness of sin testified unto by the oath of god ; which we have manifested to be the highest security in this matter , that god can give , or that we are capable of . the name of god confirming the truth and reality of forgiveness with him . as also the same is done by the properties of his nature . x. another foundation of this truth , and infallible evidence of it may be taken from that especial name and title which god takes unto himself in this matter . for he owns the name of the god of pardons ; or the god of forgiveness . so is he called , nehem. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have rendred the words , thou art a god ready to forgive ; but they are as was said , and thou art the god of pardons , forgiveness , or propitiations . that is his name , which he owneth , which he accepteth of the ascription of unto himself . the name whereby he will be known . and to clear this evidence we must take in some considerations of the name of god , and the use thereof . as , . the name of god is that whereby he reveals himself unto us , whereby he would have us know him , and own him . it is something expressive of his nature or properties which he hath appropriated unto himself . whatever therefore any name of god expresseth him to be , that he is , that we may expect to find him ; for he will not deceive us by giving himself a wrong , or a false name . and on this account he requires us to trust in his name , because he will assuredly be found unto us , what his name imports . resting on his name , flying unto his name , calling upon his name , praising his name , things so often mentioned in the scripture , confirm the same unto us . these things could not be our duty , if we might be deceived in so doing . god is then , and will be to us what his name declareth . . on this ground and reason , god is said then first to be known by any name , when those to whom he reveals himself , do in an especial manner rest on that name by faith , and have that accomplished towards them which that name imports signifies or declares . and therefore god did not under the old testament reveal himself to any by the name of the father of jesus christ , or the son incarnate , because the grace of it unto them was not to be accomplished , god having provided some better thing for us , that they without us , should not be made perfect ; they were not entrusted with the full revelation of god , by all his blessed names . neither doth god call us to trust in any name of his however declared , or revealed , unless he gives it us in an especial manner , by way of covenant to rest upon . so he speaks , exod. . . i appeared unto abraham , unto isaac , and to jacob ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in the name of god almighty , but by my name jehovah was i not known unto them . it is certain that both these names of god elshaddai and jehovah , were known among his people before . in the first mention we have of abrahams addressing himself unto the worship of god , he makes use of the name jehovah , gen. . . he built an altar unto jehovah ; and so afterwards not only doth moses make use of that name in the repetition of the story , but it was also of frequent use amongst them . whence then is it said , that god appeared unto them by the name of elshaddai , but not by the name of jehovah ? the reason is because that was the name which god gave himself in the solemn confirmation of the covenant with abraham , gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i am elshaddai , god almighty , god alsufficient . and when isaac would pray for the blessing of the covenant on jacob , he makes use of that name , gen. . . god almighty bless thee . he invocates that name of god which was engaged in the conant made with his father abraham , and himself . that therefore we may withfull assurance rest on the name of god , it is not only necessary that god reveal that name to be his , but also that he give it out unto us for that end and purpose , that we might know him thereby , and place our trust and confidence in him according unto what that name of his imports . and this was the case where ever he revealed himself unto any in a peculiar manner , by an especial name . so he did unto jacob , gen. . . i am the god of abraham and isaac ; assuring him , that as he dealt faithfully in his covenant with his fathers abraham and isaac , so also he would deal with him . and gen. . . i am the god of bethel ; he who appeared unto thee there , and blessed thee , and will continue so to do . but when the same jacob comes to ask after another name of god , he answers him not , as it were commanding him to live by faith , on what he was pleased to reveal . now then god had not made himself known to abraham , and isaac , and jacob by his name jehovah , because he had not peculiarly called himself unto them by that name ; nor had engaged it in his covenant with them , although it were otherwise known unto them . they lived and rested on the name of god almighty , as suited to their supportment and consolation in their wandring helpless condition , before the promise was to be accomplished . but now when god came to fulfill his promises , and to bring the people by vertue of his covenant into the land of canaan , he reveals himself unto them by , and renews his covenant with them in the name of jehovah . and hereby did god declare , that he came to give stability and accomplishment unto his promises . to which end they were now to live upon this name of jehovah in an expectation of the fulfilling of the promises ; as their fathers did on that of god almighty in an expectation of protection from him in their wandring state and condition . hence this name became the foundation of the judaical church , and ground of the faith of them who did sincerely believe in god therein . and it is strangely fallen out in the providence of god , that since the jews have rejected the covenant of their fathers , and are cast out of the covenant for their unbelief , they have utterly forgot that name of god. no jew in the world knows what it is , nor how to pronounce it , or make mention of it . i know themselves , and others pretend strange mysteries in the letters and vowels of that name which make it ineffable . but the truth is , being cast out of that covenant which was built and established on that name , in the just judgement of god , through their own blindness and superstition , they are no more able to make mention of it , or to take it into their mouths . it is required then that the name of god be given unto us as engaged in covenant , to secure our expectation that he will be unto us according to his name . . all the whole gracious name of god , every title that he hath given himself , every ascription of honour unto himself that he hath owned , is confirmed unto us , ( unto as many as believe , ) in jesus christ. for as he hath declared unto us the whole name of god , john . . so not this , or that promise of god , but all the promises of god are in him , yea and amen . so that as of old , every particular promise that god made unto the people , served especially for the particular occasion on which it was given , and each name of god was to be rested on , as to that dispensation whereunto it was suited to give relief , and confidence ; as the name of elshaddai to abraham , isaac , and jacob , and the name jehovah to moses and the people ; so now by jesus christ and in him , every particular promise belongs unto all believers in all their occasions ; and every name of god whatever , is theirs also , at all times , to rest upon and put their trust in . thus the particular promise made unto joshuah at his entrance into canaan , to incourage and strengthen him in that great enterprize of conquering the land , is by the apostle applyed unto all believers in all their occasions whatever . i will never leave thee nor forsake thee , heb. . . so like wise doth every name of god belong now unto us , as if it had in particular manner been engaged in covenant unto us . and that because the whole covenant is ratified and confirmed unto us by jesus christ , cor. . . chap. . . this then absolutely secures unto us an interest in the name of god insisted on , the god of forgiveness , as if it had been given unto every one of us to assure us thereof . . god takes this name , the god of forgiveness to be his in a peculiar manner , as that whereby he will be distinguished and known . he appropriates it to himself as expressing that , which the power and goodness of no other can extend unto . there are lords many , and gods many , saith the apostle ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some that are called so ; such as some account so to be . how is the true god distinguished from these gods by reputation ? he is so by this name , he is the god of pardons , micah . . who is a god like unto thee , that pardoneth iniquity ? this is his prerogative ; herein none is equal to him , like him , or a sharer with him . who is a god like unto thee , that may be called a god of pardons . the vanities of the nations cannot give them this rain ; they have no refreshing showers of mercy and pardon in their power . neither angels , nor saints , nor images , nor popes , can pardon sin. by this name doth he distinguish himself from them all . . to be known by this name is the great glory of god in this world . when moses desired to see the glory of god , the lord tells him that he could not see his face , exod. . , . the face of god or the glorious majesty of his being , his essential glory , is not to be seen of any in this life ; we cannot see him as he is . but the glorious manifestation of himself we may behold and contemplate . this we may see as the back parts of god ; that shaddow of his excellencies which he casteth forth in his passing by us in his works and dispensations . this moses shall see . and wherein did it consist ? why in the revelation and declaration of this name of god , chap. . , . the lord passed by before him , and proclaimed , the lord , the lord god , merciful and gracious , long-suffering , and abundant in goodness and in truth , keeping mercy for thousands , forgiving iniquity , transgressions , and sin. to be known by this name , to be honoured , feared , believed as that declares him , is the great glory of god. and shall this fail us ? can we be deceived trusting in it , or expecting that we shall find him to be what his name declares ? god forbid . let us lay together these considerations , and we shall find that they will give us another stable foundation of the truth insisted on ; and a great encouragement to poor sinful souls to draw nigh to god in christ for pardon . god hath no name but what he gives unto himself . nor is it lawful to know him , or call him otherwise ; as he calls himself , so is he . what his name imports , so is his nature . every name also of god is engaged in jesus christ in the covenant , and is proposed unto us to place our trust and confidence in . now this is his name and his memorial , even the god of forgiveness . by this he distinguisheth himself from all others , and expresseth it as the principal title of his honour , or his peculiar glory . according to this name therefore all that believe shall assuredly find , there is forgiveness with him . xi . the consideration of the essential properties of the nature of god , and what is required to the manifestation of them , will afford us further assurance hereof . let us to this end take in the ensuing observations . god being absolutely perfect , and absolutely self-sufficient , was eternally glorious , and satisfied with , and in his own holy excellencies and perfections , before , and without the creation of all or any thing , by the putting forth or the exercise of his almighty power . the making therefore of all things depends on a meer soveraign act of the will and pleasure of god. so the whole creation makes its acknowledgement , rev. . . chap. . . thou art worthy o lord to receive glory , honour and power , for thou hast created all things , and for thy pleasure they are and were created . god could have omitted all this great work , without the least impeachment of his glory . not one holy property of his nature would have been diminished , or abated in its eternal glory by that omission . this then depended on a pure act of his will and choice . . on supposition that god would work ad extra , by his power produce any thing without himself , it was absolutely necessary that himself should be the end of his so doing . for as before the production of all things , there was nothing that could be the end why any of them should be brought forth out of nothing , or towards which they should be disposed : so god being an infinite agent in wisdom and understanding and power , he could have no end in his actings , but that also which is infinite . it is therefore natural and necessary unto god to do all things for himself . it is impossible he should have any other end ; and he hath done so accordingly , prov. . . the lord hath made all things for himself . he aimed at himself in all that he did ; there being no other infinite good for him to make his object , and his end , but himself alone . . this doing things , all things for himself , cannot intend an addition or acrewment thereby of any new real good unto himself . his absolute eternal perfection and al-sufficiency render this impossible . god doth not become more powerful , great , wise , just , holy , good or gracious by any of his works , by any thing that he doth . he can add nothing to himself . it must therefore be the manifestation and declaration of the holy properties of his nature that he doth intend and design in his works . and there are two things required hereunto . . that he make them known ; that by wayes suited to his infinite wisdom , he both declare that such properties do belong unto him ; as also what is the nature of them according as the creature is able to apprehend . so he doth things to make his power known , to shew his power , and to declare his name through the earth , rom. . , . so it was said , that by the works of creation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which may be known of god is made manifest , rom. . , . and what is that ? even the natural essential properties of his being ; his eternal power and godhead . to this head are referred all those promises of god that he would glorifie himself , and the prayers of his saints that he would do so . and the attestations given unto it in the scripture that he hath done so . he hath made known his wisdom , holiness , power , goodness , self-sufficiency , and the like perfections of his nature . . that he attain an ascription , an attribution of praise , and glory to himself upon their account . his design is to be admired in all them that believe , thess. . . that is , that upon an apprehension of his excellencies , which he hath revealed , and as he hath revealed them , they should admire adore , applaud , glorifie and praise him , worship , believe in and trust him in all things , and endeavour the enjoyment of him as an eternal reward . and this is also threefold . . interpretative ; so the inanimate and brute creatures ascribe unto god the glory of his properties , even by what they they are , and do . by what they are in their beings , and their observation of the law and inclination of their nature , they give unto god the glory of that wisdom and power whereby they are made ; and of that soveraignty whereon they depend . hence nothing more frequent in the praises of god of old , than the calling of the inanimate creatures , heaven and earth , winds , storms , thunder , and the beasts of the field , to give praise and glory to god. that is , by what they are , they do so , in as much as from the impression of gods glorious excellencies in their effects upon them , they are made known and manifest . . involuntary in some rational creatures . sinning men and angels have no design , no will , no desire to give glory to god. they do their utmost endeavour to the contrary , to hate him reproach and blaspheme him . but they cannot yet cast off the yoke of god. in their minds and consciences they are forced and shall be for ever to acknowledge that god is infinitely holy , infinitely wise , powerful and righteous . and he hath the glory of all these properties from them , in their very desires that he were otherwise . when they would that god were not just to punish them , powerful to torment them , wise to find them out , holy to be displeased with their lusts and sins , they do at the same time , in the same thing , own acknowledge and give unto god the glory of his being , justice , wisdom , power and holiness . when therefore god hath made known his properties , the ascription of glory unto him on their account , is to rational creatures , natural and unavoidable . . it is voluntary in the reasonable service , worship , fear , trust , obedience , of angels and men. god having revealed unto them the properties of his nature , they acknowledge , adore them , and place their confidence in them , and thereby glorifie him as god. and this glorifying of god consisteth in three things . . in making the excellencies of god revealed unto us , the principle and chief object of all the moral actings of our souls , and of all the actings of our affections . to fear the lord and his goodness , and to fear him for his goodness ; to trust in his power and faithfulness , to obey his authority , to delight in his will and grace , to love him above all , because of his excellencies and beauty , this is to glorifie him . . to pray for , and to rejoyce in all the wayes and means whereby he will , or hath promised further to manifest or declare these properties of his nature and his glory in them . what is the reason why we pray for , long for the accomplishment of the promises of god towards his saints , of his threatnings towards his enemies , of the fulfilling of the glorious works of his power and grace that yet remain to be done , of the coming of the kingdom of christ , of the approach of glory ? is it not chiefly and principally ; that the glorious excellencies of gods nature may be made more manifest , be more known , more exalted ; that god may appear more as he is , and as he hath declared himself to be ? this is to give glory to god. so likewise our joy , rejoycing and satisfaction in any of the ways and works of god , it is solely on this account , that in them , god in his properties , that is , his power , wisdom , holiness , and the like , is revealed , declared and made known . . in their joint actual celebration of his praises ; which as it is a duty of the greatest importance , and which we are indeed of all others most frequently exhorted unto , and most earnestly called upon for : so in the nature of it , it consists in our believing rejoycing expression of what god is , and what he doth ; that is , our admiring , adoring and blessing him because of his holiness , goodness , and the rest of his properties , and his works of grace and power , suitable unto them . this it is to praise god , rev. . . observe that none of these properties of god can be thus manifested and known , nor himself be glorified for them , but by his declaration of them , and by their effects . we know no more of god than he is pleased to reveal unto us . i mean not meer revelation by his word , but any wayes or means , whether by his word , or by his works , or by impressions from the law of nature upon our hearts and minds . and what ever god thus declares of himself ; he doth it by exercising , putting forth , and manifesting the effects of it . so we know his power , wisdom , goodness and grace ; namely , by the effects of them , or the works of god that proceed from them , and are suited unto them . and what ever is in god that is not thus made known , we cannot apprehend nor glorifie god on the account of it . god therefore doing all things , as hath been shewed , for the glory of these his properties , he doth so reveal them , and make them known . . upon this design of god , it is necessary that he should reveal , and make known all the attributes and properties of his nature , in works and effects peculiarly proceeding from them and answering unto them , that he might be glorified in them , and which as the event manifests , he hath done accordingly . for what reason can be imagined , why god will be glorified in one essential excellency of his nature , and not in another ? especially must this be affirmed of those properties of the nature of god , which the event manifesteth his principal glory to consist in , and arise from , and the knowledge whereof is of the greatest use behoof and benefit unto the children of men in reference unto his design towards them . . these things being so , let us consider how it stands in reference unto that which is under consideration . god in the creation of all things , glorified or manifested his greatness , power , wisdom and goodness , with many other properties of the like kind . but his soveraignty , righteousness and holiness , how are they declared hereby ? either not at all , or not in so evident a manner as is necessary , that he might be fully glorified in them , or for them . what then doth he do ? leave them in darkness , vailed , undiscovered , satisfying himself in the glory of those properties which his work of creation had made known ? was there any reason , why he should do so , designing to do all things for himself and for his own glory ? wherefore he gives his holy law as a rule of obedience unto men and angels . this plainly reveals his soveraignty or authority over them , his holiness and righteousness in the equity and purity of things he required of them : so that in and by these properties also he may be glorified . as he made all things for himself , that is , the manifestation of his greatness , power , wisdom and goodness , so he gave the law for himself , that is , the manifestation of his authority , holiness and righteousness . but is this all ? is there not remunerative justice in god , in a way of bounty ? is there not vindictive justice in him , in a way of severity ? there is so , and in the pursuit of the design mentioned , they also are to be manifested , or god will not be glorified in them . this therefore he did also in the rewards and punishments that he annexed unto the law of obedience that he had prescribed . to manifest his remunerative justice he promised a reward in a way of bounty , which the angels that sinned not were made partakers of ; and in the penalty threatned , which sinning angels and men incurred , he revealed his vindictive justice in a way of severity . so are all these properties of god made known by their effects , and so is god glorified in them , or on their account . but after all this , are there no other properties of his nature , divine excellencies that cannot be separated from his being , which by none of these means , are so much as once intimated to be in him ? it is evident that there are ; such are mercy , grace , patience , long-suffering , compassion and the like : concerning which observe , . that where there are no objects of them , they cannot be declared , or manifested , or exercised . as gods power or wisdom could not be manifest , if there were no objects of them , no more can his grace or mercy . if never any stand in need of them , they can never be exercised , and consequently never be known . therefore were they not revealed , neither by the creation of all things , nor by the law or its sanction , nor by the law written in our hearts . for all these suppose no objects of grace and mercy . for it is sinners only , and such as have made themselves miserable by sin , that they can be exercised about . . there are no excellencies of gods nature , that are more expressive of divine goodness , loveliness and beauty , than these are , of mercy , grace , long-suffering and patience : and therefore there is nothing that god so requireth our likeness unto him in , our conformity unto his image as in these ; namely , mercy , grace and readiness to forgive . and the contrary frame in any he doth of all things most abhor . they shall have judgement without mercy , who shewed no mercy . and therefore it is certain that god will be glorified in the manifestation of these properties of his nature . . these properties can be no otherwise exercised , and consequently no other wayes known , but only in and by the pardon of sin ; which puts it beyond all question , that there is forgiveness with god. god will not lose the glory of these his excellencies ; he will be revealed in them , he will be known by them , he will be glorified for them ; which he could not be , if there were not forgiveness with him : so that here comes in not only the truth , but the necessity of forgiveness also . forgiveness manifested in the sending of the son of god to dye for sin . and from the obligation that is on us to forgive one another . xii . in the next place , we shall proceed unto that evidence which is the center wherein all the lines of those foregoing do meet and rest : the fountain of all those streams of refreshment that are in them , that which animates and gives life and efficacy unto them . this lyes in gods sending of his son. the consideration hereof will leave no pretence or excuse unto unbelief in this matter . to make this evidence more clear and legible , as to what is intended in it , we must consider , . what was the rise of this sending , we speak of . . who it was that was sent . . how or in what manner he was sent . . unto what end and purpose . first , the rise and spring of it is to be considered . it came forth from the eternal mutual consent and counsel of the father and the son , zech. . . the counsel of peace shall be between them both . it is of christ the branch , of whom he speaks . he shall build the temple of the lord , and he shall bear the glory . and shall sit and rule upon his throne ; and shall be a priest upon his throne , and the counsel of peace shall be between them both . that is , between god the father , who sends him , and himself ; there lay the counsel of peace making between god and man in due time accomplished by him who is our peace , eph. . . so he speaks , prov. . , . then i was by him as one brought up with him , and i was daily his delight ; rejoycing alwayes before him . rejoycing in the habitable parts of the earth , and my delights were with the sons of men . they are the words of the wisdom , that is , of the son of god. when was this done ? then i was with him . why before the mountains were setled , whilst as yet he had not made the earth nor the fields ; that is , before the creation of the world , or from eternity , v. , . but how then could he rejoyce in the habitable parts of the earth ? and how could his delight be with the sons of men ? seeing as yet they were not ? i answer , it was the counsel of peace towards them before mentioned , in the pursuit whereof he was to be sent to converse amongst them on the earth . he rejoyced in the fore-thoughts of his being sent to them , and the work he had to do for them . then , with his own consent and delight was he fore-ordained unto his work , even before the foundation of the world , pet. . . and received of the father the promise of eternal life , even before the world began , tit. . . that is to be given unto sinners , by way of forgiveness through his blood . so is this whole counsel expressed , psalm . , . whence it is made use of by the apostle , heb. . , , . then said i , lo i come , in the volume of thy book it is written of me , i delight to do thy will o god. thy law is in the midst of my heart . there is the will of the father in this matter , and the law of its performance . and there is the will of the son , in answer thereunto ; and his delight in fulfilling that law which was prescribed unto him . let us now consider , to what purpose was this eternal counsel of peace , this agreement of the father and son from eternity about the state and condition of mankind ? if god would have left them all to perish under the guilt of their sins , there had been no need at all of any such thoughts , design or counsel . god had given unto them a law , righteous and holy , which if they transgressed , he had threatned them with eternal destruction . under the rule disposal and power of this law ; he might have righteously left them to stand or fall according to the verdict and sentence thereof . but now he assures us , he reveals unto us that he had other thoughts in this matter ; that there were other counsels between the father and the son concerning us . and these such as the son was delighted in the prospect of his accomplishment of them . what can these thoughts and counsels be , but about a way for their deliverance , which could no otherwise be , but by the forgiveness of sins ? for whatever else be done , yet if god mark iniquities there is none can stand . hearken therefore poor sinner , and have hope . god is consulting about thy deliverance and freedom . and what cannot the wisdom and grace of the father and son effect and accomplish ? and to this end was the son sent into the world , which is the second thing proposed to consideration . . whom did god send about this business ? the scripture layes great weight and emphasis on this consideration , faith must do so also : john . . god so loved the world that he gave his only begotten son : so john . . in this was manifested the love of god towards us , because that god sent his only begotten son into the world , that we might live through him . and again , v. . herein is love , not that we loved god , but that he loved us : and sent his son to be the propitiations of our sins . and who is this that is thus sent and called the only begotten son of god ? take a double description of him , one out of the old testament , and another from the new . the first from isa. . . to us a child is born , to us a son is given , and the government shall be upon his shoulders , and his name shall be called wonderful , counsellor , the mighty god , the everlasting father , the prince of peace : the other from heb. . , . god hath spoken unto us by his son , whom he hath appointed heir of all , by whom also he made the worlds , who being the brightness of his glory , and the express image of his person , upholding all things by the word of his power , when he had by himself purged our sins , sate down on the right hand of the majesty on high . this is he who was sent ; in nature he was glorious ; even over all god blessed for ever . in answerableness unto the father ; the brightness of his glory , and the express image of his person : possessed of all the same essential properties with him . so that what we find in him , we may be assured of in the father also ; for he that hath seen him , hath seen the father , who is in him . in power , omnipotent , for he made all things , and upholding all things with an unspeakable facility , by the word of his power . in office , exalted over all , sitting at the right hand of the majesty on high . in name , the mighty god , the everlasting father ; so that whatever he came about , he will assuredly accomplish and fulfill ; for what should hinder or let this mighty one from perfecting his design ? now this consideration raiseth our evidence to that height , as to give us an unquestionable assurance in this matter . here is a near and a particular object for faith to be exercised about , and to rest in . wherefore did this glorious son of god come and tabernacle amongst poor sinners ? we beheld the glory of the eternal word , the glory of the only begotten of the father , and he was made flesh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and pitched his tabernacle amongst us , john . . to what end ? it was no other but to work out , and accomplish the eternal counsel of peace towards sinners before mentioned , to procure for them , and to declare unto them the forgiveness of sin . and what greater evidence , what greater assurance can we have , that there is forgiveness with god for us ? he himself hath given it as a rule , that what is done by giving an only begotten , or an only beloved son , gives assured testimony of reality and sincerity in the thing that is confirmed by it . so he sayes unto abraham , gen. . . now i know that thou fearest god , seeing that thou hast not withheld thy son , thy only son from me . this way it may be known , or no way . and they are blessed conclusions that faith may make from this consideration ; now i know that there is forgiveness with god , seeing he hath not withheld his son , his only son , that he might accomplish it . to this purpose the apostle teacheth us to reason , rom. . . he that spared not his own son , but delivered him up for us all , how shall he not with him also freely give us all things ? what further can any soul desire ? what ground remains for unbelief to stand upon in this matter ? is there any thing more to be done herein ? it was to manifest that there is forgiveness with him , and to make way for the exercise of it , that god sent his son ; that the son of god came into the world , as will afterwards more fully appear . . to this sending of the son of god to this purpose , there is evidence and security added from the manner wherein he was sent . how was this ? not in glory , not in power , not in an open discovery of his eternal power and godhead . had it been so , we might have thought , that he had come meerly to manifest and glorifie himself in the world . and this he might have done without thoughts of mercy or pardon towards us . but he came quite in another manner : he was seen in the likeness of sinful flesh , rom. . in the form of a servant , phil. . . being made of a woman , made under the law , gal. . . what he endured , suffered , underwent in that state and condition , is in some measure known unto us all . all this could not be meerly , and firstly for himself . all that he expected at the close of it , was to be glorified with that glory which he had with the father before the world was , john . . it must then be for our sakes ; and for what ? to save and deliver us from that condition of wrath at present , and future expectation of vengeance , which we had cast our selves into by sin ; that is , to procure for us the forgiveness of sin . had not god designed pardon for sin , he would never have sent his son in this manner , to testifie it : and he did it , because it could no other way be brought about , as hath been declared . do we doubt whether there be forgiveness with god or no ? or whether we shall obtain it , if we address our selves unto him for to be made partakers of it ? consider the condition of his son in the world ; review his afflictions , poverty , temptation , sorrows , sufferings ; then ask our souls , to what end was all this ? and if we can find any other design in it , any other reason , cause , or necessity of it , but only and meerly to testifie and declare , that there is forgiveness with god , and to purchase and procure the communication of it unto us , let us abide in , and perish under our fears . but if this be so , we have sufficient warranty to assure our souls in the expectation of it . . besides all this , there ensues upon what went before , that great and wonderfull issue , in the death of the son of god. this thing was great and marvellous , and we may a little enquire into what it was , that was designed therein . and hereof the scripture gives us a full account . as , . that he dyed to make attonement for sin , or reconciliation for iniquity , dan. . . he gave his life a ransom for the sins of many , matth. . . tim. . . he was in it made sin , that others might become the righteousness of god in him , cor. . . rom. . . therein he bare our sins in his body on the tree , pet. . . this was the state of this matter . notwithstanding all the love , grace and condescention before mentioned , yet our sins were of that nature , and so directly opposite unto the justice and holiness of god , that unless attonement were made , and a price of redemption paid , there could be no pardon , no forgiveness obtained . this therefore he undertook to do , and that by the sacrifice of himself ; answering all that was prefigured by , and represented in the sacrifices of old ; as the apostle largely declares , heb. . , , , . and herein is the forgiveness that is in god , copied out and exemplified so clearly and evidently , that he that cannot read it , will be cursed unto eternity . yea , and let him be accursed ; for what can be more required to justifie god in his eternal destruction ? he that will not believe his grace as testified and exemplified in the blood of his son , let him perish without remedy . yea but , . the curse and sentence of the law lyes on record against sinners . it puts in its demands against our acquittance , and layes an obligation upon us unto punishment . and god will not reject , nor destroy his law , unless it be answered there is no acceptance for sinners . this therefore in the next place his death was designed unto . as he satisfied and made attonement by it unto justice , ( that was the fountain , spring and cause of the law ) so he fulfilled and answered the demands of the law as it was an effect of the justice of god : so rom. . . he suffered in the likeness of sinful flesh , that the righteousness of the law might be fulfilled , and answered . he answered the curse of the law when he was made a curse for us , gal. . . and so became as to the obedience of the law , the end of the law for righteousness unto them that do believe , rom. . , . and as to the penalty that it threatned , he bore it , removed it , and took it out of the way . so hath he made way for forgiveness through the very heart of the law ; it hath not one word to speak against the pardon of them that do believe . but , . sinners are under the power of satan ; he layes a claim unto them , and by what means shall they be rescued from his interest and dominion ? this also his death was designed to accomplish . for as he was manifest to destroy the works of the devil , john . . so by death he destroyed him that had the power of death , heb. . . that is , to despoil him of his power , to destroy his dominion , to take away his plea unto sinners that believe ; as we have at large elsewhere declared . and by all these things , with many other concernments of his death that might be instanced in , we are abundantly secured of the forgiveness that is with god : and of his willingness that we should be made partakers thereof . . is this all ? did his work cease in his death ? did he no more for the securing of the forgiveness of sins unto us , but only that he dyed for them ? yes , he lives also after death for the same end and purpose . this son of god in that nature which he assumed to expiate sin by death , lives again after death to secure unto us , and to compleat the forgiveness of sins . and this he doth two wayes . . being raised from that death which he underwent , to make attonement for sin by the power and good will of god , he evidenceth and testifieth unto us , that he hath fully performed the work he undertook ; and that in our behalf , and for us , he hath received a discharge . had he not answered the guilt of sin by his death ▪ he had never been raised from it . . he lives after death , a mediatory life to make intercession for us , that we may receive the forgiveness of sin , as also himself to give it out unto us : which things are frequently made use of , to encourage the souls of men to believe , and therefore shall not at present be further insisted on . thus then stands this matter , that mercy might have a way to exercise it self in forgiveness , with a consistency unto the honour of the righteousness and law of god , was the son of god so sent for the ends and purposes mentioned . now herein consisteth the greatest work that god did ever perform , or ever will. it was the most eminent product of infinite wisdom , goodness , grace and power . and herein do all the excellencies of god shine forth more gloriously than in all the works of his hands . let us then wisely ponder and consider this matter ; let us bring our own souls with their objections unto this evidence , and see what exception we have to lay against it . i know nothing will satisfie unbelief : the design of it is to make the soul find that to be iso hereafter , which it would perswade it of here ; namely ; that there is no forgiveness in god. and satan , who makes use of this engine , knows full well , that there is none for them who believe there is none ; or rather will not believe that there is any . for it will at the last day be unto men according unto their faith or unbelief . he that believeth aright ; and he that believeth not , that forgiveness is with god , as to their own particulars shall neither of them be deceived . but what is it that can be reasonably excepted against this evidence , this foundation of our faith in this matter ? god hath not sent his son in vain , which yet he must have done , as we have shewed , had he not designed to manifest and exercise forgiveness towards sinners . wherefore to confirm our faith from hence , let us make a little search into these things , in some particular enquiries . . seeing the son of god dyed in that way and manner that he did according to the determinate counsel and will of god , wherefore did he do so , and what aimed he at therein ? answ. it is plain that he dyed for our sins , rom. . . that is , to make reconciliation for the sins of his people , heb. . , . this moses and the prophets , this the whole scripture testifieth unto ; and without a supposal of it , not one word of it can be aright believed . nor can we yield any due obedience unto god without it . . what then did god do unto him ? what was in transaction between god as the judge of all , and him that was the mediator of the church ? answ. god indeed laid on him the iniquities of us all , isa. . . all the sins of all the elect ; yea , he made him a curse for us , gal. . . and making him a sin offering , or an offering for sin , he condemned sin in the flesh , rom. ▪ . cor. . . so that , all that which the justice or law of god had to require about the punishment due unto sin , was all laid and executed on him . . what then did christ do in his death ? what did he aim at and design ? what was his intention in submitting unto , and undergoing the will of god in these things ? answ. he bare our sins in his own body upon the tree , pet. . . he took our sins upon him , undertook to answer for them , to pay our debts , to make an end of the difference about them between god and sinners , dan. . . his aim undoubtedly was by all that he underwent and suffered , so to make attonement for sin , as that no more could on that account be expected . . had god any more to require of sinners on the account of sin , that his justice might be satisfied , his holiness vindicated , his glory exalted , his honour be repaired , than what he charged on christ ? did he lay somewhat of the penalty due to sin on him , execute some part of the curse of the law against him , and yet reserve some wrath for sinners themselves ? answ. no doubtless : he came to do the whole will of god , heb. . , . and god spared him not any thing that in his holy will he had appointed to be done unto sin , rom. . . he would never have so dealt with his son , to have made an half work of it ; nor is the work of making satisfaction for sin such , as that any , the least part of it should ever be undertaken by another . nothing is more injurious , or blasphemous against god and christ , than the foolish imagination among the papists of works satisfactory for the punishment due to sin , or any part of it : as also is their purgatory pains to expiate any remaining guilt after this life . this work of making satisfaction for sin is such , as no creature in heaven or earth can put forth an hand unto . it was wholly committed to the son of god , who alone was able to undertake it , and who hath perfectly accomplished it . so that god now sayes , fury is not in me , he that will lay hold on my strength that he may have peace , he shall have peace , isa. . . . what then became of the lord christ in his undertaking ? did he go through with it ? or did he faint under it ? did he only testifie his love , and shew his good will for our deliverance ? or did also effectually pursue it , and not faint , until he had made a way for the exercise of forgiveness ? answ. it was not possible that he should be detained by the pains of death , acts . . he knew before hand , that he should be carried through his work , that he should not be forsaken in it , nor saint under it , isa. . , , . and god hath given this unquestionable evidence of his discharge of the debt of sin to the utmost , in that he was acquitted from the whole account , when he was raised from the dead . for he that is given up to prison upon the sentence of the law for the debt of sin , shall not be freed , untill he have paid the utmost farthing . this therefore he manifested himself to have done , by his resurrection from the dead . . what then is now become of him ? where is he , and what doth he ? hath he so done his work and laid it aside , or doth he still continue to carry it on until it be brought unto its perfection ? answ. it is true , he was dead , but he is alive , and lives for ever ; and hath told us , that because he liveth we shall live also ; and that , because this is the end of his mediatory life in heaven : he lives for ever to make intercession for us , heb. . , . and to this end , that the forgiveness of sin which he hath procured for us , may be communicated unto us , that we might be made partakers of it , and live for ever . what ground is left of questioning the truth in hand ? what link of this chain can unbelief break in , or upon ? if men resolve , notwithstanding all this evidence and assurance that is tendred unto them thereof , that they will not yet believe that there is forgiveness with god , or will not be encouraged to attempt the securing of it unto themselves , or else despise it as a thing not worth the looking after ; it is enough for them that declare it , that preach these things , that they are a sweet savour unto god in them that perish , as well as in them that are saved . and i bless god that i have had this opportunity to bear testimony to the grace of god in christ , which if it be not received , it is because the god of this world hath blinded the eyes of men , that the light of the gospel of the glory of god should not shine into their minds . but christ will be glorified in them that believe on these principles and foundations . xiii . another evidence of the same truth may be taken from hence , that god requires forgiveness in us ; that we should forgive one another ; and therefore doubtless , there is forgiveness with him for us . the sense of this consideration unto our present purpose will be manifest in the ensuing observations . first , it is certain , that god hath required this of us : the testimonies hereof are many , and known , so that they need not particularly to be repeated or insisted on . see luke . , . ephes. . . matth. . unto the end . only there are some things that put a singular emphasis upon this command , manifesting the great importance of this duty in us , which may be marked . as , . that our saviour requires us to carry a sense of our integrity and sincerity in the discharge of this duty , along with us , in our addresses unto god in prayer . hence he teacheth and enjoyns us to pray , or plead for the forgiveness of our debts to god , ( that is , our sins or trespasses against him , which make us debtors to his law and justice , ) even as we forgive them that so trespass or offend against us , as to stand in need of our forgiveness , matth. . . many are ready to devour such as are not satisfied , that the words of that rule of prayer , which he hath prescribed unto us , are to be precisely read or repeated every day ; i wish they would as heedfully mind that prescription which is given us herein , for that frame of heart and spirit which ought to be in all our supplications . it might possibly abate of their wrath in that and other things . but here is a rule for all prayer , as all acknowledge , as also of the things that are requisite to make it acceptable . this in particular is required , that before the searcher of all hearts , and in our addresses unto him , in our greatest concernments , we profess our sincerity in the discharge of this duty , and do put our obtaining of what we desire upon that issue . this a great crown that is put upon the head of this duty , that which makes it very eminent , and evidenceth the great concern of the glory of god , and our own souls therein . . we may observe , that no other duty whatever is expresly placed in the same series , order , or rank with it ; which makes it evident , that it is singled out to be professed as a token and pledge of our sincerity in all other parts of our obedience unto god. it is by christ himself made the instance , for the tryal of our sincerity in our universal obedience , which gives no small honour unto it . the apostle puts great weight on the fifth commandment , honour thy father and mother , because it is the first commandment with promise , ephes. . . all the commandments indeed had a promise , do this and live ; life was promised to the observance of them all : but this is the first that had a peculiar promise annexed unto it , and accompanying of it . and it was such a promise , as had a peculiar foundation through gods ordinance in the thing it self . it is , that the parents should prolong the lives of their children that were obedient . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exod. . . they shall prolong thy dayes ; that is , by praying for their prosperity , blessing them in the name of god , and directing them in those wayes of obedience , whereby they might live and possess the land. and this promise is now translated from the covenant of canaan , into the covenant of grace . the blessing of parents going far towards the interesting their children in the promise thereof , and so prolonging their dayes unto eternity , though their dayes in this world should be of little continuance . so it is said of our saviour , that he should see his seed , and prolong his dayes , isa. . . which hath carried over that word , and that which is signified by it , unto eternal things . but this by the way . as the singular promise made to that command , renders it singular , so doth this especial instancing in this duty in our prayer , render it also . for though as all the commandments had a promise , so we are to carry a testimony with us of our sincerity in universal obedience in our addresses unto god : yet the singling out of this instance renders it exceeding remarkable ; and shewes what a value god puts upon it , and how well he is pleased with it . . that god requires this forgiveness in us , upon the account of the forgiveness we receive from him ; which is to put the greatest obligation upon us unto it , that we are capable of : and to give the strongest and most powerful motive possible unto its performance : see ephes. . . . that this duty is more directly and expresly required in the new testament than in the old. required then it was , but not so openly , so plainly , so expresly as now . hence we find a different frame of spirit between them under that dispensation , and those under that of the new testament . there are found amongst them some such reflections upon their enemies , their oppressors , persecutors , and the like , as although they were warranted by some actings of the spirit of god in them , yet being suited unto the dispensation they were under , do no way become us now , who by jesus christ receive grace for grace . so zechariah when he dyed , cryed , the lord look on , and require ; but stephen dying in the same cause and manner said , lord lay not this sin to their charge . elijah called for fire from heaven : but our saviour reproves the least inclination in his disciples , to imitate him therein . and the reason of this difference is , because forgiveness in god is under the new testament far more clearly , especially in the nature and cause of it , discovered in the gospel , which hath brought life and immortality to light , than it was under the law. for all our obedience both in matter and manner , is to be suited unto the discoveries and revelation of god unto us . . this forgiveness of others , is made an express condition of our obtaining pardon and forgiveness from god. mat . , . and the nature hereof is expresly declared , chap. . . such evangelical conditions we have not many . i confess , they have no causal influence into the accomplishment of the promise ; but the non-performance of them , is a sufficient barr against our pretending to the promise , a sufficient evidence that we have no pleadable interest in it . our forgiving of others will not procure forgiveness for our selves : but our not forgiving of others proves , that we our selves are not forgiven . and all these things do shew what weight god himself layes on this duty . secondly , observe , that this duty is such , as that there is nothing more comely , useful , or honourable unto , or praise worthy in any , than a due performance of it . to be morose , implacable , inexorable , revengeful , is one of the greatest degeneracies of humane nature . and no men are commonly , even in this world , more branded with real infamy and dishonour amongst wise and good men , than those who are of such a frame , and do act accordingly . to remember injuries , to retain a sense of wrongs , to watch for opportunities of revenge , to hate and be malitiously perverse , is to represent the image of the devil unto the world in its proper colours ; he is the great enemy and self avenger : on the other side , no grace , no vertue , no duty , no ornament of the mind , or conversation of man , is in it self so lovely , so comely , so praise worthy , or so useful unto mankind , as are meekness , readiness to forgive and pardon . this is that principally which renders a man a good man , for whom one would even dare to dye : and i am sorry to add that this grace or duty is recommended by its raritie . it is little found amongst the children of men . the consideration of the defect of men herein , as in those other fundamental duties of the gospel , in self-denyal , readiness for the cross , and forsaking the world , is an evidence , if not how little sincerity there is in the world ; yet at least it is , of how little growing , and thriving there is amongst professors . . that there is no grace , vertue , or perfection in any man , but what is as an emanation from the divine goodness and bounty , so expressive of some divine excellencies or perfection ; somewhat that is in god , in a way and manner infinitely more excellent . we were created in the image of god. whatever was good or comely in us , was a part of that image : especially the ornaments of our minds , the perfections of our souls . these things had in them a resemblance of , and a correspondency unto some excellencies in god , whereunto by the way of analogie they may be reduced . this being for the most part lost by sin , a shadow of it only remaining in the faculties of our souls ; and that dominion over the creatures , which is permitted unto men in the patience of god. the recovery that we have by grace , is nothing but an initial renovation of the image of god in us , ephes. . . it is the implanting upon our natures those graces , which may render us again like unto him . and nothing is grace or vertue , but what so answers to somewhat in god. so then whatever is in us of this kind , is in god absolutely , perfectly , in a way and manner infinitely more excellent . let us now therefore put these things together . god requires of us , that there should be forgiveness in us for those that do offend us ; forgiveness without limitation and bounds ; the grace hereof he bestoweth on his saints ; sets an high price upon it , and manifests many wayes , that he accounts it among the most excellent of our endowments ; one of the most lovely and praise worthy qualifications of any person . what then shall we now say ? is there forgiveness with him or no ? he that made the eye , shall he not see ? he that planted the ear , shall he not hear ? he that thus prescribes forgiveness to us , that bestows the grace of it upon us , is there not forgiveness with him ? it is all one as to say , though we are good , yet god is not ; though we are benign and bountiful , yet he is not . he that finds this grace wrought in him in any measure , and yet fears that he shall not find it in god for himself , doth therein , and so far prefer himself above god ; which is the natural effect of cursed unbelief . but the truth is , were there not forgiveness with god , forgiveness in man would be no vertue , with all those qualities that encline thereto ; such are meekness , pity , patience , compassion and the like . which what were it , but to set loose humane nature to rage and madness . for as every truth consists in its answerableness to the prime and eternal verity ; so vertue consists not absolutely nor primarily in a conformity to a rule of command , but in a correspondency unto the first absolute perfect being and its perfections . properties of forgiveness . the greatness and freedom of it . the arguments and demonstrations foregoing have , we hope , undeniably evinced the great truth we have insisted on , which is the life and soul of all our hope , profession , religion and worship . the end of all this discourse is , to lay a firm foundation for faith to rest upon , in its addresses unto god for the forgiveness of sins ; as also to give encouragements unto all sorts of persons so to do . this end remains now to be explained and pressed ; which work yet before we directly close withall , two things are further to be premised . and the first is , to propose some of those adjuncts of , and considerations about this forgiveness , as may both encourage and necessitate us to seek out after it , and to mix the testimonies given unto it , and the promises of it with faith unto our benefit and advantage . the other is to shew , how needfull all this endeavour is , upon the , account of that great unbelief which is in the most in this matter . as to the first of these then we may consider , first , that this forgiveness that is with god , is such as becomes him , such as is suitable to his greatness , goodness , and all other excellencies of his nature , such as that therein he will be known to be god. what he sayes concerning some of the works of his providence , be still and know that i am god ; may be much more said concerning this great effect of his grace : still your souls , and know that he is god. it is not like that narrow , difficult , halving and manacled forgiveness that is found amongst men , when any such thing is found amongst them . but it is full , free , boundless , bottomless , absolute , such as becomes his nature and excellencies . it is in a word , forgiveness that is with god , and by the exercise whereofhe will be known so to be . and hence , . god himself doth really separate and distinguish his forgiveness , from any thing that our thoughts and imaginations can reach unto , and that because it is his , and like himself . it is an object for faith alone ; which can rest in that , which it cannot comprehend . it is never safer , than when it is as it were overwhelmed with infiniteness . but set meer rational thoughts , or the imaginations of our minds at work about such things , and they fall unconceivably short of them . they can neither conceive of them aright , nor use them unto their proper end and purpose . were not forgiveness in god somewhat beyond what men could imagine , no flesh could be saved . this himself expresseth , isa. . , , . let the wicked forsake his way , and the unrighteous man his thoughts , and let him return unto the lord , and he will have mercy upon him , and to our god , and he will abundantly pardon . for my thoughts are not your thoughts , neither are your wayes my wayes saith the lord ; for as the heavens are higher than the earth , so are my wayes higher than your wayes , and my thoughts than your thoughts . they are , as is plain in the context , thoughts of forgiveness , and wayes of pardon whereof he speaks . these our apprehensions come short of ; we know little or nothing of the infinite largeness of his heart in this matter . he that he speaks of , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an impiously wicked man , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of deceit , and perverse wickedness . he whose design and course is nothing but a lye , sin , and iniquity . such an one as we would have little or no hopes of ; that we would scarce think it worth our while to deal withal about a hopeless conversion ; or can scarce find in our hearts to pray for him , but are ready to give him up , as one profligate and desperate . but let him turn to the lord and he shall obtain forgiveness . but how can this be ? is it possible there should be mercy for such an one ? yes ! for the lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will multiply to pardon . he hath forgiveness with him to outdo all the multiplied sins of any that turn unto him , and seek for it . but this is very hard , very difficult for us to apprehend . this is not the way and manner of men : we deal not thus with profligate offenders against us . true , saith god ; but your wayes are not my wayes . i do not act in this matter like unto you , nor as you are accustomed to do . how then shall we apprehend it ; how shall we conceive of it ? you can never do it by your reason or imaginations ; for as the heavens is above the earth , so are my thoughts in this matter above your thoughts . this is an expression to set out the largest and most unconceivable distance that may be . the creation will afford no more significant expression or representation of it . the heavens are inconceivably distant from the earth , and inconceivably glorious above it . so are the thoughts of god ; they are not only distant from ours , but have a glory in them also that we cannot rise up unto . for the most part when we come to deal with god about forgiveness , we hang in every bryar of disputing quarelsom unbelief . this or that circumstance or aggravation , this or that unparalleld particular , bereaves us of our confidence . want of a due consideration of him with whom we have to do , measuring him by that line of our own imaginations , bringing him down unto our thoughts and our wayes , is the cause of all our disquietments . because we find it hard to forgive our pence , we think he cannot forgive talents . but he hath provided to obviate such thoughts in us , hos. . . i will not execute the fierceness of my wrath , i will not return to destroy ephraim , for i am god and not man. our satisfaction in this matter , is to be taken from his nature ; where he a man , or as the sons of men , it were impossible that upon such and so many provocations , he should turn away from the fierceness of his anger . but he is god. this gives an infiniteness , and an inconceivable boundlesness to the forgiveness that is with him ; and exalts it above all our thoughts and wayes . this is to be lamented ; presumption which turns god into an idol , ascribes unto that idol , a greater largeness in forgiveness , than faith is able to rise up unto , when it deals with him as a god of infinite excellencies and perfections . the reasons of it i confess are obvious . but this is certain , no presumption can falsly imagine that forgiveness to it self from the idol of its heart , as faith may in the way of god , find in him , and obtain from him . for , secondly , god engageth his infinite excellencies to demonstrate the greatness and boundlesness of his forgiveness . he proposeth them unto our considerations to convince us , that we shall find pardon with him suitable and answerable unto them see isa. . , , , , . why sayest thou o jacob , and speakest o israel , my way is hid from the lord , and my judgement is passed over from my god ? hast thou not known , hast thou not heard , that the everlasting god , the lord , the creator of the ends of the earth , fainteth not , neither is weary ; there is no searching of his understanding ; he giveth power to the faint , and to them that have no might he encreaseth strength : even the youths shall faint and be weary , and the young men shall utterly fail ; but they that wait upon the lord shall renew their strength , they shall mount up with wings as eagles , they shall run and not be weary ; and they shall walk and not be faint . the matter in question is whether acceptance with god , which is only by forgiveness is to be obtained or no ; this sinful jacob either despairs of , or at least desponds about . but saith god , my thoughts are not as your thoughts in this matter . and what course doth he take to convince them of their mistake therein ? what argument doth he make use of to free them from their unbelief , and to rebuke their fears ? plainly , he calls them to the consideration of himself , both who and what he is , with whom they had to do . that they might expect acceptance and forgiveness , such as did become him . minding them of his power , his immensity , his infinite wisdom , his unchangableness , all the excellencies and properties of his nature , he demands of them , whether they have not just ground to expect forgiveness and grace , above all their thoughts and apprehensions , because answering the infinite largeness of his heart from whence it doth proceed ? and moses manageth this plea for the forgiveness of that people under an high provocation , and a most severe threatning of their destruction thereon , numb . . , . he pleads for pardon in such a way and manner , as may answer the great and glorious properties of the nature of god , and which would manifest an infiniteness of power and al-sufficiency to be in him . this i say is an encouragement in general unto believers . we have , as i hope , upon unquestionable grounds evinced that there is forgiveness with god , which is the hinge on which turneth the issue of our eternal condition . now this is like himself , such as becomes him ; that answers the infinite perfections of his nature ; that is exercised and given forth by him as god. we are apt to narrow and streighten it by our unbelief , and to render it unbecoming of him . he less dishonours god ( or as little ) who being wholly under the power of the law , believes that there is no forgiveness with him , none to be obtained from him , or doth not believe it , that so it is , or is so to be obtained , for which he hath the voice and sentence of the law to countenance him ; then those who being convinced of the principles and grounds of it before mentioned , and of the truth of the testimony given unto it , do yet by streigthning and narrowing of it , render it unworthy of him , whose excellencies are all infinite , and whose wayes on that account are incomprehensible . if then we resolve to rreat with god about this matter , which is the business now in hand , let us do it , as it becomes his greatness , that is , indeed , as the wants of our souls do require . let us not entangle our own spirits by limiting his grace . the father of the child possessed with a devil being in a great agony when he came to our saviour , cryes out , if thou canst do any thing , have compassion on us , and help us , mark . . he would fain be delivered , but the matter was so great , that he questioned whether the lord christ had either compassion or power enough for his relief . and what did he obtain hereby ? nothing but the retarding of the cure of his child for a season . for our saviour holds him off untill he had instructed him in this matter ; saith he , v. . if thou canst believe , all things are possible unto him that believeth . mistake not , if thy child be not cured , it is not for want of power or pity in me , but of faith in thee . my power is such as renders all things possible , so that they be believed . so it is with many , who would desirously be made partakers of forgiveness . if it be possible they would be pardoned , but they do not see it possible . why where is the defect ? god hath no pardon for them , or such as they are , and so it may be they come finally short of pardon . what , because god cannot pardon them , it is not possible with him ? not at all ! but because they cannot , they will not believe , that the forgiveness that is with him is such , as that it would answer all the wants of their souls , because it answers the infinite largeness of his heart . and if this doth not wholly deprive them of pardon , yet it greatly retards their peace and comfort . god doth not take it well to be limited by us in any thing , least of all in his grace . this he calls a tempting of him , a provoking temptation , psal. . . they turned back and tempted god , they limited the holy one of israel . this he could not hear with . if there be any pardon with god , it is such as becomes him to give . when he pardons , he will abundantly pardon . go with your half forgiveness limited , conditional pardons with reserves and limitations unto the sons of men ; it may be , it may become them , it is like themselves . that of god is absolute and perfect , before which our sins are as a cloud before the east wind , and the rising sun. hence he is said to do this work , with his whole heart , and his whole soul ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , freely , bountifully , largely to indulge and forgive unto us our sins . and to cast them into the bottom of the sea , mic. . . into a bottomless ocean , an emblem of infinite mercy . remember this , poor souls , when you are to deal with god in this matter , all things are possible unto them that do believe . secondly , this forgiveness is in or with god , not only so , as that we may apply our selves unto it , if we will , for which he will not be offended with us , but so also , as that he hath placed his great glory in the declaration and communication of it ; nor can we honour him more than by coming to him to be made partakers of it , and so to receive it from him . for the most part , we are as it were ready rather to steal forgiveness from god , than to receive from him as one that gives it freely and largely . we take it up , and lay it down , as though we would be glad to have it , so god did not , as it were , see us take it ; for we are afraid he is not willing we should have it indeed . we would steal this fire from heaven , and have a share in gods treasures and riches almost without his consent . at least we think that we have it from him aegre , with much difficulty , that it is rarely given and scarcely obtained . that he gives it out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a kind of unwilling willingness ; as we sometimes give alms without chearfulness . and that he loseth so much by us , as he giveth out in pardon . we are apt to think that we are very willing to have forgiveness , but that god is unwilling to bestow it , and that because he seems to be a loser by it , and to forego the glory of inflicting punishment for our sins , which of all things we suppose he is most loth to part withal . and this is the very nature of unbelief . but indeed things are quite otherwise . he hath in this matter through the lord christ ordered all things in his dealings with sinners to the praise of the glory of his grace , eph. . . his design in the whole mysterie of the gospel , is to make his grace glorious , or to exalt pardoning mercy . the great fruit and product of his grace is forgiveness . the forgiveness of sinners . this god will render himself glorious in and by . all the praise , glory and worship , that he designs from any in this world , is to redound unto him by the way of this grace , as we have proved at large before . for this cause spared he the world , when sin first entred into it : for this cause did he provide a new covenant , when the old was become unprofitable . for this cause did he send his son into the world . this hath he testified by all the evidences insisted on . would he have lost the praise of his grace , nothing hereof would have been done or brought about . we can then no way so eminently bring or ascribe glory unto god , as by our receiving forgiveness from him , he being willing thereunto upon the account of its tendency unto his own glory , in that way , which he hath peculiarly fixed on for its manifestation . hence the apostle exhorts us to come boldly to the throne of grace , heb. . . that is , with the confidence of faith , as he expounds boldness , chap. . , . we come about a business wherewith he is well pleased ; such as he delights in the doing of , as he expresseth himself , zeph. . . the lord thy god in the midst of thee , is mighty ; he will save , he will rejoyce over thee with joy . he will rest in his love , he will joy over thee with singing . this is the way of gods pardoning ; he doth it in a rejoycing triumphant manner , satisfying abundantly his own holy soul therein , and resting in his love . we have then abundant encouragement to draw nigh to the throne of grace , to be made partakers of what god is so willing to give out unto us . and to this end serves also the oath of god before insisted on , namely , to root out all the secret reserves of unbelief , concerning gods unwillingness to give mercy , grace and pardon unto sinners . see heb. . , . where it is expressed . therefore the tendency of our former arguments , is not meerly to prove that there is forgiveness with god , which we may believe and not be mistaken ; but which we ought to believe . it is our duty so to do . we think it our duty to pray , to hear the word , to give alms , to love the brethren , and to abstain from sin ; and if we fail in any of these , we find the guilt of them reflected upon our conscience unto our disquietment . but we scarce think it our duty to believe the forgiveness of our sins . it is well it may be , we think , with them that can do it , but we think it not their fault who do not . such persons may be pityed , but as we suppose not justly blamed , no not by god himself . whose conscience almost is burdened with this as a sin , that he doth not as he ought , believe the forgiveness of his sins ? and this is meerly because men judge it not their duty so to do . for a non-performance of a duty apprehended to be such , will reflect on the conscience a sense of the guilt of sin . but now what can be required to make any thing a duty unto us , that is wanting in this matter ? for , . there is forgiveness with god , and this manifested , revealed , declared . this manifestation of it is that which makes it the object of our faith . we believe things to be in god , and with him , not meerly and formally because they are so , but because he hath manifested and revealed them so to be , john . . what he so declares , it is our duty to believe , or we frustrate the end of his revelation . . we are expresly commanded to believe , and that upon the highest promises , and under the greatest penalties . this command is that which makes believing formally a duty . faith is a grace as it is freely wrought in us by the holy ghost , the root of all obedience and duties , as it is radically fixed in the heart . but as it is commanded it is a duty ; and these commands , you know , are several wayes expressed , by invitations , exhortations , propositions , which all have in them the nature of commands , which take up a great part of the books of the new testament . . it is a duty , as we have shewed , of the greatest concernment unto the glory of god. . of the greatest importance unto our souls , here and hereafter . and these things were necessary to be added , to bottom our ensuing exhortations upon . evidences that most men do not believe forgiveness . that which should now ensue , is the peculiar improvement of this truth all along aimed at ; namely , to give exhortations , and encouragements unto believing . but i can take few steps in this work , wherein methinks i do hear some saying , surely all this is needless ; who is there that doth not believe all that you go about to prove ? and so these pains are spent to little or no purpose . i shall therefore before i perswade any unto it , endeavour to shew that they do it not already . many i say , the most of men who live under the dispensation of the gospel , do wofully deceive their own souls in this matter . they do not believe what they profess themselves to believe , and what they think they believe . men talk of fundamental errors ; this is to me the most fundamental error that any can fall into , and the most pernitious . it is made up of these two parts . ( . ) they do not indeed believe forgiveness . ( . ) they suppose they do believe it , which keeps them from seeking after their only remedy . both these mistakes are in the foundation , and do ruine the souls of them that live and die in them . i shall then by a brief enquiry put this matter to a tryal . by some plain rules and principles may this important question , whether we do indeed believe forgiveness or no , be answered and decided . but to the resolution intended , i shall premise two observations . . men in this case , are very apt to deceive themselves . self-love , vain hopes , liking of lust , common false principles , sloth , unwillingness unto self-examination , reputation with the world , and it may be in the church , all vigorously concurr unto mens self-deceivings in this matter . it is no easie thing for a soul to break through all these , and all self-reasonings that rise from them , to come unto a clear judgement of its own acting in dealing with god about forgiveness . men also find a common presumption of this truth , and its being an easie relief against gripings of conscience , and disturbing thoughts about sin ; which they daily meet withall aiming therefore only at the removal of trouble , and finding their present imagination of it , sufficient thereunto , they never bring their perswasion to the tryal . . as men are apt to do thus , so they actually do so , they do deceive themselves , and know not that they do so . the last day will make this evident , if men will no sooner be convinced of their folly . when our saviour told his disciples , that one of them twelve should betray him ; though it were but one of twelve that was in danger , yet every one of the twelve made a particular enquiry about himself . i will not say , that one in each twelve is here mistaken : but i am sure the truth tells us , that many are called , and but few are chosen ; they are but few , who do really believe forgiveness . is it not then incumbent on every one to be enquiring in what number he is likely to be found at the last day ? whilst men put this enquiry off from themselves , and think or say , it may be the concernment of others , it is not mine , they perish , and that without remedy . remember what poor jacob said , when he had lost one child , and was afraid of the loss of another , gen. . . if i be bereaved of my children , i am bereaved . as if he should have said , if i lose my children , i have no more to lose , they are my all . nothing worse can befall me in this world . comfort , joy , yea , life and all go with them . how much more may men say in this case , if we are deceived here , we are deceived ; all is lost , hope , and life , and soul , all must perish , and that for ever . there is no help or relief for them who deceive themselves in this matter . they have found out a way to go quietly down into the pit . now these things are premised , only that they may be incentives unto self-examination in this matter ; and so render the ensuing considerations usefull . let us then address our selves unto them . . in general ; this is a gospel truth ; yea , the great fundamental , and most important truth of the gospel . it is the turning point of the two covenants , as god himself declares , heb. . , , , , , , . now a very easie consideration of the wayes and walkings of men will satisfie us as to this enquiry , whether they do indeed believe the gospel , the covenant of grace , and the fundamental principles of it . certainly their ignorance , darkness , blindness , their corrupt affections , and worldly conversations , their earthly-mindedness and open disavowing of the spirit , wayes and yoke of christ , speak no such language . shall we think that proud , heady , worldly , self-seckers , haters of the people of god , and his wayes , despisers of the spirit of grace , and his work , sacrificers to their own lusts , and such like , do believe the covenant of grace , or remission of sins ? god forbid we should entertain any one thought of so great dishonour to the gospel . where ever that is received or believed , it produceth other effects , tit. . , . isa. , , , . it teacheth men to deny all ungodliness and worldly lusts . it changeth their hearts , natures and wayes ; it is not such a barren , impotent and fruitless thing , as such an apprehension would represent it . . they that really believe forgiveness in god , do thereby obtain forgiveness . believing gives an interest in it ; it brings it home to the soul concerned . this is the inviolable law of the gospel . believing and forgiveness are inseparably conjoyned . among the evidences that we may have of any one being interested in forgiveness , i shall only name one , they prize and value it above all the world . let us enquire what esteem and valuation many of those have of forgiveness , who put it out of all question that they do believe it . do they look upon it as their treasure , their jewel , their pearl of price ? are they solicitous about it ? do they often look and examine whether it continues safe in their possession or no ? suppose a man have a pretious jewel laid up in some place in his house ; suppose it be unto him as the poor widdows two mites , all her substance or living ; will he not carefully ponder on it ? will he not frequently satisfie himself that it is safe ? we may know that such an house , such fields or lands do not belong unto a man when he passeth by them daily , and taketh little or no notice of them . now how do most men look upon forgiveness ? what is their common deportment in reference unto it ? are their hearts continually filled with thoughts about it ? are they solicitous concerning their interest in it ? do they reckon , that whilst that is safe , all is safe with them ? when it is , as it were , laid out of the way by sin and unbelief , do they give themselves no rest , untill it be afresh discovered unto them ? is this the frame of the most of men ? the lord knows it is not . they talk of forgiveness , but esteem it not , prize it not , make no particular enquiries after it . they put it to an ungrounded venture , whether ever they be partakers of it or no ; for a relief against some pangs of conscience it is called upon , or else scarce thought of at all . let not any so minded flatter themselves that they have any acquaintance with the mysterie of gospel forgiveness . let it be enquired of them who pretend unto this perswasion , how they came by it ; that we may know whether it be of him who calleth us , or no ; that we may try whether they have broken through the difficulties in the entertaining of it , which we have manifested abundantly to lye in the way of it . when peter confessed our saviour to be the christ the son of the living god ; he told him that flesh and blood did not reveal that unto him , but his father who is in heaven . matth. . . it is so with them who indeed believe forgiveness in god : flesh and blood hath not revealed it unto them . it hath not been furthered by any thing within them or without them , but all lyes in opposition unto it . this is the work of god that we believe , john . . a great work , the greatest work that god requireth of us . it is not only a great thing in it self ( the grace of believing is a great thing , ) but it is great in respect of its object , or what we have to believe , or forgiveness it self . the great honour of abrahams faith lay in this , that deaths and difficulties lay in the way of it . rom. . , , . but what is a dead body , and a dead womb , to an accusing conscience , a killing law , and apprehensions of a god terrible as a consuming fire ? all which , as was shewed , oppose themselves unto a soul called to believe forgiveness . what now have the most of men , who are confident in the profession of this faith , to say unto this thing ? let them speak clearly , and they must say , that indeed they never found the least difficulty in this matter ; they never doubted of it ; they never questioned it , nor do know any reason why they should do so . it is a thing which they have so taken for granted , as that it never cost them an hours labour prayer or meditation about it . have they had secret reasonings and contendings in their hearts about it ? no ; have they considered how the objections that lye against it may be removed ? not at all ; but is it so indeed that this perswasion is thus bred in you , you know not how ? are the corrupted natures of men , and the gospel so suited , so complying ? is the new covenant grown so connatural to flesh and blood ? is the greatest secret that ever was revealed from the bosom of the father , become so familiar and easie to the wisdom of the flesh ? is that which was folly to the wise greeks , and a stumbling block to the wondergazing jews , become on a suddain wisdom , and a plain path to the same principles that were in them ? but the truth of this matter is , that such men have a general , useless , barren notion of pardon , which satan , presumption , tradition , common reports , and the customary hearing of the word have furnished them withal ; but for that gospel discovery of forgiveness whereof we have been speaking , they are utterly ignorant of it , and unacquainted with it . to convince such poor creatures of the folly of their presumption , i would but desire them to go to some real believers , that are or may be known unto them ; let them be asked whether they came so easily by their faith , and apprehensions of forgiveness , or no ? alas , saith one , these twenty years have i been following after god , and yet i have not arrived unto an abiding chearing perswasion of it . i know what it cost me , what tryals , difficulties , temptations i wrestled with , and went through withal before i obtained it , saith another . what i have attained unto , hath been of unspeakable mercy . and it is my daily prayer , that i may be preserved in it ; by the exceeding greatness of the power of god ; for i continually wrestle with storms that are ready to drive me from my anchor . a little of this discourse may be sufficient to convince poor , dark , carnal creatures of the folly and vanity of their confidence . . there are certain means whereby the revelation and discovery of this mysterie is made unto the souls of men . by these they do obtain it , or they obtain it not . the mysterie it self was a secret , hidden in the counsel of god from eternity ; nor was there any way whereby it might be revealed , but by the son of god. and that is done in the word of the gospel . if then you say you know it ; let us enquire how you came so to do ? and by what means it hath been declared unto you ? hath this been done by a word of truth ? by the promise of the gospel ? was it by preaching of the word unto you , or by reading of it , or meditating upon it ? or did you receive it from and by some seasonable word , of , or from the scriptures spoken unto you ? or hath it insensibly gotten ground upon your hearts and minds , upon the strivings and conflicts of your souls about sin , from the truth wherein you had been instructed in general ? or by what other wayes or means have you come to that acquaintance with it , whereof you boast ? you can tell how you came by your wealth , your gold , and silver ; you know how you became learned , or obtained the knowledge of the mysterie of your trade , who taught you in it , and how you came by it . there is not any thing wherein you are concerned , but you can answer these enquiries in reference unto it . think it then no great matter , if you are put to answer this question also ; by what way or means came you to the knowledge of forgiveness which you boast of ; was it by any of those before mentioned , or some other ? if you cannot answer distinctly to these things , only you say , you have heard it , and believed it ever since you can remember , so those said that went before you , so they say with whom you do converse ; you never met with any one that called it into question , nor heard of any , unless it were one or two despairing wretches ; it will be justly questioned , whether you have any portion in this matter or no. if uncertain rumours , reports , general notions , lye at the bottom of your perswasion , do not suppose that you have any communion with christ therein . . of them who profess to believe forgiveness , how few are there who indeed know what it is . they believe they say , but as the samaritans worshipped , they know not what . with some , a bold presumption , and crying peace peace , goes for the belief of forgiveness . a general apprehension of impunity from god , and that though they are sinners , yet they shall not be punished , passeth with others at the same rate . some think they shall prevail with god by their prayers and desires to let them alone , and not cast them into hell. one way or other to escape the vengeance of hell , not to be punished in another world , is that which men fix their minds upon . but is this that forgiveness which is revealed in the gospel ? that which we have been treating about ? the rise and spring of our forgiveness is in the heart and gracious nature of god , declared by his name ; have you enquired seriously into this ? have you stood at the shore of that infinite ocean of goodness and love ? have your souls found supportment and relief from that consideration ? and have your hearts leaped within you with the thoughts of it ? or if you have never been affected in an especial manner herewithal , have you bowed down your souls under the considerations of that soveraign act of the will of god , that is the next spring of forgiveness ; that glorious acting of free grace , that when all might justly have perished , all having sinned and come short of his glory , god would yet have mercy on some ? have you given up your selves to this grace ? is this any thing of that you do believe ? suppose you are strangers to this also : what communion with god have you had about it in the blood of christ ? we have shewed how forgiveness relates thereunto ; how way is made thereby for the exercise of mercy , in a consistency with the glory and honour of the justice of god , and of his law ; how pardon is procured and purchased thereby ; with the mysterious reconciliation of love and law ; and the new disposal of conscience in its work and duty by it . what have you to say to these things ? have you seen pardon flowing from the heart of the father through the blood of the son ? have you looked upon it as the price of his life , and the purchase of his blood ? or have you general thoughts that christ dyed for finners ? and that on one account or other forgiveness relates unto him , but are strangers to the mysterie of this great work . suppose this also ; let us go a little further and enquire whether you know any thing that yet remains of the like importance in this matter ? forgiveness as we have shewed , is manifested , tendred , exhibited in the covenant of grace and promises of the gospel . the rule of the efficacy of these is , that they he mixed with faith , heb. . . it is well if you are grown up hereunto ; but you that are strangers to the things before mentioned , are no less to this also . upon the matter you know not then what forgiveness is , nor wherein it consists , nor whence it comes , nor how it is procured , nor by what means given out unto sinners . it is to no purpose for such persons to pretend that they believe that whereunto either notionally , or practically , or both , they are such utter strangers . . another enquiry into this matter regards the state and condition wherein souls must be , before it be possible for them to believe forgiveness . if there be such an estate and it can be evinced that very many of the pretenders concerning whom we deal , were never brought into it , it is then evident that they neither do nor can believe forgiveness , however they do and may delude their own souls . it hath been shewed that the first discovery that was made of pardoning grace was unto adam , presently after the fall . what was then his state and condition ? how was he prepared for the reception of this great mysterie in its first discovery ? that seems to be a considerable rule of proceeding in the same matter . that which is first in any kind , is a rule to all that follows . now what was adams condition when the revelation of forgiveness was first made to him ? it is known from the story ; convinced of sin , afraid of punishment , he lay trembling at the foot of god. then was forgiveness revealed unto him ; so the psalmist states it , psalm . v. . if thou lord shouldst mark iniquity , o lord who shall stand ? full of thoughts he is of the desert of sin , and of inevitable and eternal ruine , in case god should deal with him according to the exigence of the law. in that state is the great support of forgiveness with god , suggested unto him by the holy ghost . we know what work our saviour had with the pharisees on this account . are we , say they , blind also ? no , saith he , you say , you see , therefore your sin remaineth , john . , . it is to no purpose to talk of forgiveness to such persons as you are , you must of necessity abide in your sins . i came not to call such righteous persons as you are , but sinners to repentance ; who not only are so , as you are also , and that to the purpose , but are sensible of their being so , and of their undone condition thereby . the whole have no need of the physitian , but the sick . whilst you are seeming righteous and whole , it is to no end to tell you of forgiveness , you cannot understand it , nor receive it . it is impossible then that any one should in a due manner believe forgiveness in god , unless in a due manner he be convinced of sin in himself . if the fallow ground be not broken up , it is to no purpose to sow the seed of the gospel . there is neither life , power , nor sweetness in this truth , unless a door be opened for its entrance by conviction of sin . let us then on this ground also , continue our enquiry upon the ordinary boasters of their skill in this mysterie . you believe there is forgiveness with god ; yes , but have you been convinced of sin ? yes ; you know that you are sinners well enough . answer then but once more as to the nature of this conviction of sin , which you say you have ; is it not made up of these two ingredients . ( . ) a general notion that you are sinners as all men also are . ( . ) particular troublesome reflections upon your selves , when on any eruption of sin , conscience accuses , rebukes , condemns ? you will say , yes , what would you require more . this is not the conviction we are enquiring after ; that is a work of the spirit by the word ; this you speak of , a meer natural work , which you can no more be without than you can cease to be men . this will give no assistance unto the receiving of forgiveness . but it may be , you will say , you have proceeded farther than so ; and these things have had an improvement in you . let us then a little try whether your process have been according to the mind of god. and so whether this invincible barr in your way be removed or no. for although every convinced person do not believe forgiveness : yet no one who is not convinced doth so . have you then been made sensible of your condition by nature ; what it is to be alienated from the life of god , and to be obnoxious to his wrath ? have you been convinced of the universal enmity that is in your hearts to the mind of god ; and what it is to be at enmity against god ? hath the unspeakable multitude of the sins of your lives been set in order by the law before you ? and have you considered what it is for sinners , such sinners as you are , to have to deal with a righteous and a holy god ? hath the holy ghost wrought a serious recognition in your hearts of all these things , and caused them to abide with you and upon you ? if you will answer truly , you must say , many of you , that indeed you have not been so exercised . you have heard of these things many times , but to say that you have gone through with this work , and have had experience of them , that you cannot do . then i say you are strangers to forgiveness , because you are strangers unto sin : but and if you shall say that you have had thoughts to this purpose ; and are perswaded that you have been throughly convinced of sin ; i shall yet ask you one question more ; what effects hath your conviction produced in your hearts and lives ? have you been filled with perplexities and consternation of spirit thereupon ? have you had fears dreads or terrors to wrestle withall ? it may be you will say , no ; nor will i insist upon that enquiry ; but this i deal with you in . hath it filled you with self-loathing and abhorrency , with self-condemnation , and abasement ? if it will do any thing this it will do . if you come short here , it is justly to be feared that all your other pretences are of no value ; now where there is no work of conviction , there is no faith of forgiveness , whatever is pretended . and how many vain boasters this sword will cut off is evident . . we have yet a greater evidence than all these . men live in sin , and therefore they do not believe forgiveness of sin . faith in general purifies the heart , acts . . our souls are purified in obeying the truth , pet. . . and the life is made fruitful by it , james . . faith worketh by works , and makes it self perfect by them . and the doctrine concerning forgiveness hath a special influence into all holiness , tit. . , . the grace of god which bringeth salvation , teacheth us to deny all unrighteousness and worldly lusts , to live soberly , righteously , and godly in this present world . and that is the grace whereof we speak . no man can then believe forgiveness of sin , without a detestation and relinquishment of it . the ground of this might be farther manifested , and the way of the efficacy of faith of forgiveness unto a forsaking of sin , if need were . but all that own the gospel must acknowledge this principle . the real belief of the pardon of sin , is prevalent with men not to live longer in sin . but now what are the greatest number of those who pretend to receive this truth ? are their hearts purified by it ? are their consciences purged ? are their lives changed ? do they deny all ungodliness and worldly lusts ? doth forgiveness teach them so to do ? have they found it effectual to these purposes ? whence is it then that there is such a bleating and bellowing to the contrary amongst them ? some of you are drunkards , some of you swearers , some of you unclean persons , some of you lyars , some of you worldly , some of you haters of all the wayes of christ , and all his concernments upon the earth ; proud , covetous , boasters , self-seekers , envious , wrathful , backbiters , malitious praters , slanderers , and the like . and shall we think that such as these believe forgiveness of sin ? god forbid . again , some of you are dark , ignorant , blind , utterly unacquainted with the mysterie of the gospel , nor do at all make it your business to enquire into it . either you hear it not at all , or negligently , slothfully , customarily , to no purpose . let not such persons deceive their own souls : to live in sin and yet to believe the forgiveness of sin , is utterly impossible . christ will not be a minister of sin , nor give his gospel to be a doctrine of licentiousness for your sakes . nor shall you be forgiven that you may be delivered to do more abominations . god forbid . if any shall say , that they thank god , they are no such publicans as those mentioned ; they are no drunkards , no swearers , no unclean persons , nor the like , so that they are not concerned in this consideration . their lives and their duties give another account of them : then yet consider further , that the pharisees were all that you say of your selves ; and yet the greatest despisers of forgiveness that ever were in the world , and that because they hated the light , on this account , that their deeds were evil . and for your duties you mention , what i pray is the root and spring of them ? are they influenced from this faith of forgiveness you boast of or no ? may it not be feared that it is utterly otherwise ? you do not perform them because you love the gospel , but because you fear the law. if the truth were known , i doubt it would appear , that you get nothing by your believing of pardon , but an encouragement unto sin . your goodness such as it is , springs from another root . it may be also that you ward your selves by it against the strokes of conscience , or the guilt of particular sins , this is as bad as the other . it is as good be encouraged unto sin , to commit it , as be encouraged under sin , so as to be kept from humiliation for it . none under heaven are more remote from the belief of grace and pardon , than such persons are : all their righteousness is from the law , and their sin in a great measure from the gospel . . they that believe forgiveness in a due manner , believe it for the ends and purposes for which it is revealed of god. this will further improve and carry on the former consideration . if god reveals any thing for one end and purpose , and men use it quite unto another ; they do not receive the word of god , nor believe the thing revealed , but steal the word and delude their own souls . let us then weigh to what ends and purposes this forgiveness was first revealed by god ; for which also its manifestation is still continued in the gospel . we have shewed before who it was to whom this revelation was first made , and what condition he was in when it was so made unto him . a lost , wretched creature , without hope or help he was ; how he should come to obtain acceptance with god , he knew not . god reveals forgiveness unto him by christ to be his all . the intention of god in it was , that a sinners all should be of grace , rom. . . if any thing be added unto it for the same end and purpose , then grace is no more grace . again , god intended it as a new foundation of obedience , of love and thankfulness . that men should love because forgiven , and be holy because pardoned ; as i have shewed before , that it might be the righteousness of a sinner , and a spring of new obedience in him , all to the praise of grace , were gods ends in its revelation . our enquiry then is , whether men do receive this revelation as unto these ends , and use it for these purposes , and these only . i might evince the contrary , by passing through the general abuses of the doctrine of grace , which are mentioned in the scripture , and common in the world ; but it will not be needfull . instead of believing , the most of men seem to put a studyed despight on the gospel . they either proclaim it to be an unholy and polluted way , by turning its grace into lasciviousness , or a weak and insufficient way , by striving to twist it in with their own righteousness , both which are an abomination unto the lord. from these and such other considerations of the like importance as might be added , it is evident that our word is not in vain ; nor the exhortation which is to be built upon it . it appears , that notwithstanding the great noyse and pretences to this purpose that are in the world , they are but few who seriously receive this fundamental truth of the gospel ; namely , that there is forgiveness with god. poor creatures sport themselves with their own deceivings , and perish by their own delusions . exhortation unto the belief of the forgiveness that is with god. reasons for it , and the necessity of it . we shall now proceed unto the direct uses of this great truth . for having laid our foundation in the word that will not fail , and having given as we hope , sufficient evidence unto the truth of it , our last work is to make that improvement of it unto the good of the souls of men , which all along was aimed at . the persons concerned in this truth are all sinners whatever . no sort of sinners are unconcerned in it , none are excluded from it . and we may cast them all under two heads . first , such as never yet sincerely closed with the promise of grace ; nor have ever yet received forgiveness from god , in a way of believing . these we have already endeavoured to undeceive ; and to discover those false presumptions whereby they are apt to ruine and destroy their own souls . these we would guide now into safe and pleasant paths , wherein they may find assured rest and peace . secondly , others there are , who have received it , but being again entangled by sin , or clouded by darkness and temptations , or weakned by unbelief , know not how to improve it to their peace and comfort . this is the condition of the soul represented in this psalm : and which we shall therefore apply our selves unto in an especial manner , in its proper place . our exhortation then is unto both ; to the first , that they would receive it , that they may have life , to the latter , that they would improve it , that they may have peace . to the former that they would not overlook , disregard , or neglect so great salvation as is tendred unto them ; to the latter , that they would stir up the grace of god that is in them , to mix with the grace of god that is declared unto them . i shall begin with the first sort , those who are yet utter strangers from the covenant of grace ; who never yet upon saving grounds believed this forgiveness ; who never yet once tasted of gospel pardon . poor sinners ! this word is unto you . be it , that you have heard or read the same word before , or others like unto it , to the same purpose : it may be often , it may be an hundred times . it is your concernment to hear it again . god would have it so ; the testimony of jesus christ is thus to be accomplished . this counsel of god we must declare that we may be free from the blood of all men , acts . , . and that not once or twice , but in preaching the word , we must be instant in season , out of season , reproving , rebuking , exhorting , with all long-suffering and doctrine , tim. . . and for you , wo unto you , when god leaves thus speaking unto you ; when he refuseth to exhort you any more , wo unto you . this is gods departure from any person or people , when he will deal with them no more about forgiveness ; and faith he , wo unto them when i depart from them , hos. . . o that god therefore would give unto such persons , seeing eyes , and hearing ears , that the word of grace may never more be spoken unto them in vain . now in our exhortation to such persons , we shall proceed gradually , according as the matter will bear , and the nature of it doth require . consider therefore , . that notwithstanding all your sins , all the evil that your own hearts know you to be guilty of , and that hidden mass or evil treasure of sin which is in you , which you are not able to look into ; notwithstanding that charge that lyes upon you from your own consciences , and that dreadful sentence and curse of the law which you are obnoxious unto ; notwithstanding all the just grounds that you have to apprehend that god is your enemy , and will be so unto eternity ; yet there are terms of peace and reconciliation , provided and proposed between him and your souls . this in the first place is spoken out by the word we have insisted on . whatever else it informs us of , this it positively asserts ; namely , that there is a way whereby sinners may come to be accepted with god : for there is forgiveness with him that he may be feared . and we hope that we have not confirmed it by so many testimonies , by so many evidences in vain . now that you may see how great a priviledge this is , and how much your concernment lyes in it ; consider , . that this belongs unto you in an especial manner , it is your peculiar advantage . it is not so with the angels that sinned . there were never any terms of peace or reconciliation proposed unto them , nor ever shall be unto eternity . there is no way of escape provided for them . having once sinned , as you have done a thousand times , god spared them not , but cast them down to hell , and delivered them unto chains of darkness , to be reserved unto judgement , pet. . . it is not so with them that are dead in their sins , if but one moment past . ah how would many souls who are departed it may be not an hour since out of this world , rejoyce for an interest in this priviledge , the hearing of terms of peace once more between god and them . but their time is past , their house is left unto them desolate . as the tree falleth , so it must lye : it is appointed unto all men once to dye , and after that is the judgement , heb . . after death there are no terms of peace , nothing but judgement . the living , the living , he alone is capable of this advantage . it is not so with them to whom the gospel is not preached . god suffers them to walk in their own wayes , and calls them not thus to repentance . the terms of reconciliation which some fancy to be offered in the shining of the sun , and falling of the rain , never brought souls to peace with god. life and immortality are brought to light only by the gospel . this is your priviledge who yet live , and yet have the word sounding in your ears . it is not thus with them who have sinned against the holy ghost , though yet alive , and living where the word of forgiveness is preached . god proposeth unto them no terms of reconciliation . blasphemy against him , saith christ , shall not be forgiven , matth. . . there is no forgiveness for such sinners . and we , if we knew them , ought not to pray for them , john . . their sin is unto death . and what numbers may be in this condition god knows . this word then is unto you ; these terms of peace are proposed unto you . this is that which in an especial manner you are to apply your selves unto . and wo unto you , if you should be found to have neglected it at the last day . wherefore consider , . by whom these terms are proposed unto you , and by whom they were procured for you . by whom are they proposed ? who shall undertake to umpire the business , the controversie between god and sinners ? no creature doubtless is either meet or worthy to interpose in this matter . i mean originally on his own account . for who hath known the mind of the lord , or who hath been his counsellor ? wherefore it is god himself who proposeth these terms ; and not only proposeth them , but invites , exhorts , and perswades you to accept of them . this the whole scriptures testifie unto . it is fully expressed , cor. . , , . he hath provided them , he hath proposed them , and makes use only of men , of ministers , to act in his name . and excuse us if we are a little earnest with you in this matter . alas , our utmost that we can by zeal for his glory , or compassion unto your souls , raise our thoughts , minds , spirits , words unto , comes infinitly short of his own pressing earnestness herein . see isa. . , , , . oh infinite condescention ! o blessed grace ! who is this that thus bespeaks you ? he , against whom you have sinned , of whom you are justly afraid . he whose laws you have broken , and whose name you have dishonoured ; he who needs not you , nor your love , nor your friendship , nor your salvation . it is he who proposeth unto you these terms of reconciliation and peace . consider the exhortation of the apostle upon this consideration , heb. . . see that you refuse not him that speaketh from heaven . it is god that speaks unto you in this matter : and he speaks unto you from heaven . and he doth therein forego all the advantage that he hath against you for your destruction . wo would be unto your souls , and that for ever , if you should refuse him . . by whom were these terms procured for you ? and by what means ? do not think that this matter was brought about by chance , or by an ordinary undertaking . remember that the proposal made unto you this day cost no less than the price of the blood of the son of god. it is the fruit of the travail of his soul. for this he prayed , he wept , he suffered , he dyed . and shall it now be neglected or despised by you ? will you yet account the blood of the covenant to be a common thing ? will you exclude your selves from all benefit of the purchase of these terms , and only leave your souls to answer for the contempt of the price whereby they were purchased ? . consider , that you are sinners , great sinners , cursed sinners ; some of you it may be , worse than innumerable of your fellow sinners were , who are now in hell. god might long since have cast you off everlastingly , from all expectation of mercy , and have caused all your hopes to perish . or he might have lest you alive , and yet have refused to deal with you any more . he could have caused your son to go down at noon day , and have given you darkness instead of vision . he could respite your lives for a season , and yet swear in his wrath , that you should never enter into his rest . it is now otherwise . how long it may be so , nor you , nor i know any thing at all . god only knows what will be your time , what your continuance . we are to speak whilst it is called to day . and this is that for the present which i have to offer unto you . god declares that there is forgiveness with him ; that your condition is not desperate nor helpless . there are yet terms of peace proposed unto you . methinks it cannot but seem strange , that poor sinners should not at the least stir up themselves to enquire after them . when a poor man had sold himself of old , and his children to be servants , and parted with the land of his inheritance unto another because of his poverty ; with what heart do you think did he hear the sound of the trumpet , when it began to proclaim the year of jubilee , wherein he and all his were to go out at liberty , and to return unto his possession and inheritance ? and shall not poor servants of sin , slaves unto satan , that have forfeited all their inheritance in this world , and that which is to come , attend unto any proclamation of the year of rest , of the acceptable year of the lord ? and this is done in the tender of terms of peace with god in this matter . do not put it off ; this thing belongs unto you ; the great concernment of your souls lyes in it . and it is a great matter ; for consider , . that when the angels came to bring the news of the birth of our lord jesus , they say , we bring tydings of great joy to the whole people , luke . . what are these joyful tydings ? what was the matter of this report ? why , this day is born a saviour , christ the lord , v. . it is only this ; a saviour is born ; a way of escape is provided , and further they do not proceed . yet this they say is a matter of great joy , as it was indeed . it is so to every burdned convinced sinner , a matter of unspeakable joy and rejoycing . oh blessed words ! a saviour is born . this gives life to a sinner , and opens a door of hope in the valley of achor . the first rescue of a sin distressed soul. upon the matter , it was all that the saints for many ages had to live upon ; and that not in the enjoyment , but only the expectation . they lived on that word , the seed of the woman shall break the serpents head ; that is , a way of deliverance is provided for sinners . this with all diligence they enquired into , pet. . , , . and improved it to their eternal advantage . as of old , jacob when he saw the waggons that his son joseph had sent to bring him unto him , it is said his spirit revived : so did they upon their obscure discovery of a way of forgiveness . they looked upon the promise of it as that which god had sent to bring them unto him ; and they saw the day of the coming of christ in it , and rejoyced . how much more have sinners now reason so to do , when the substance of the promise is exhibited , and the news of his comeing proclaimed unto them . this then is a great matter ; namely , that terms of peace and reconciliation are proposed ; in that it is made known , that there is forgiveness with god. upon these considerations then we pursue that exhortation which we have in hand . if any of you were justly condemned to a cruel and shamefull death , and lay trembling in the expectation of the execution of it , and a man designed for that purpose should come unto him , and tell him that there were terms propounded on which his life might be spared , only he came away like ahimaaz before he heard the particulars ; would it not be a reviving unto him ? would he not cry out , pray enquire what they are , for there is not any thing so difficult which i will not undergoe to free my self from this miserable condition ? would it not change the whole frame of the spirit of such a man , and as it were put new life into him ? but now if instead hereof , he should be froward , stubborn and obstinate , take no notice of the messenger , or say , let the judge keep his terms to himself , without inquiring what they are ; that he would have nothing to do with them ; would not such a person be deemed to perish deservedly ? doth he not bring a double destruction upon himself ; first of deserving death by his crimes , and then by refusing the honest and good way of delivery tendred unto him ? i confess it often times falls out , that men may come to enquire after these terms of peace , which when they are revealed , they like them not , but with the young man in the gospel they go away sorrowfull . the cursed wickedness and misery of which condition , which befalls many convinced persons , shall be spoken unto afterwards . at present i speak unto them who never yet attended in sincerity unto these terms , nor seriously enquired after them . think you what you please of your condition , and of your selves ; or choose whether you will think of it or no , pass your time in a full regardlesness , of your present and future estate . yet indeed thus it is with you , as to your eternal concerns ; you lye under the sentence of a bitter , shamefull , and everlasting death ; you have done so in the midst of all your jollity , ever since you came into this world : and you are in the hand of him , who can in the twinkling of an eye destroy both body and soul in hell fire . in this state and condition , men are sent on purpose , to let you know that there are terms of peace , there is yet a way of escape for you : and that you may not avoid the issue aimed at , they tell you , that god that cannot lye , hath commanded them to tell you so ; if you question the truth of what they say , they are ready to produce their warrant under gods own hand and seal ; here then is no room for tergiversation or excuses . certainly , if you have any care of your eternal estate , if you have any drop of tender blood running in your veins towards your own souls , if you have any rational considerations dwelling in your minds , if all be not defaced and obliterated through the power of lust , and love of sin , you cannot but take your selves to be unspeakably concerned in this proposal ; but now if instead hereof , you give up your selves unto the power of unbelief , the will of sathan , the love of your lusts , and this present world , so as to take no notice of this errand or message from god , nor once seriously to enquire after the nature and importance of the terms proposed , can you escape ? shall you be delivered ? will your latter end be peace ? the lord knows it will be otherwise with you , and that unto eternity . so the apostle assures us : cor. . , . if our gospel be hid , it is hid to them that are lost , in whom the god of this world hath blinded the minds of them that believe not , lest the light of the glorious gospel of christ , who is the image of god , should shine into them . if you receive not this word , if it be bid from you , it is from the power and efficacy of sathan upon your minds . and what will be the end ? perish you must , and shall , and that for ever . remember the parable of our saviour , luke . , . what king , going to make warre , against another king , sitteth not down first , and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand ; or else while the other is yet a great way off , he sendeth an ambassage and desireth conditions of peace . that which he teacheth in this parable is , the necessity that lyes on us , of making peace with god , whom we have provoked , and justly made to be our enemy ; as also our utter impotency to resist and withstand him , when he shall come forth in a way of judgement and vengeance against us . but here lyes a difference in this matter , such as is allowed in all similitudes ; amongst men at variance , it is not his part who is the stronger , and secure of success , to send to the weaker , whom he hath in his power , to accept of terms of peace . here it is otherwise , god who is infinitely powerfull , justly provoked , and able to destroy poor sinners in a moment ; when now he is not very farre off , but at the very door , sends himself an ambassage with conditions of peace . and shall he be refused by you ? will you yet neglect his offers ? how great then will be your destruction ? hear then once more poor sin-hardened sensless souls , ye stout-hearted , that are far from righteousness . is it nothing unto you , that the great and holy god whom ye have provoked all your dayes , and whom you yet continue to provoke , who hath not the least need of you or your salvation , who can when he pleaseth eternally glorifie himself in your destruction , should of his own accord send unto you , to let you know that he is willing to be at peace with you , on the terms he had prepared ? the enmity began on your part , the danger is on your part only ; and he might justly expect that the message for peace should begin on your part also ; but he begins with you ; and shall he be rejected ? the prophet well expresseth this , isa. . . thus saith the lord god , the holy one of israel , in returning and rest shall ye be saved , in quietness and confidence shall be your strength , and you would not . the love and condescention that is in these words , on the one hand , on the part of god , and the folly and ingratitude mentioned in them on the other hand is inexpressible . they are fearfull words ; but you would not . remember this against another day . as our saviour sayes in the like manner to the jewes ; you will not come unto me , that ye may have life . whatever is pretended , it is will and stubbornness that lye at the bottom of this refusal . wherefore , that either you may obtain advantage by it , or that the way of the lord may be prepared for the glorifying of himself upon you , i shall leave this word before all them that hear , or read it , as the testimony which god requires to be given unto his grace . there are terms of peace with god provided for you and tendred unto you ; it is yet called to day , harden not your hearts , like them of old , who could not enter into the rest of god , by reason of unbelief , heb. . . some of you , it may be , are old in sins , and unacquainted with god ; some of you , it may be , have been great sinners , scandalous sinners ; and some of you , it may be , have reason to apprehend your selves neer the grave , and so also to hell ; some of you it may be , have your consciences disquieted and galled ; and it may be some of you are under some outward troubles , and perplexities , that cause you a little to look about you ; and some of you it may be are in the madness of your natural strength and lusts ; your breasts are full of milk , and your bones of marrow , and your hearts of sin , pride and contempt of the wayes of god ; all is one ; this word is unto you all ; and i shall only mind you , that it is a fearfull thing to fall into the hands of the living god. you hear the voyce , or read the words of a poor worm , but the message is the message , and the word is the word of him who shaketh heaven and earth . consider then well what you have to do ; and what answer you will return unto him who will not be mocked . but you will say ; why , what great matter is there that you have in hand ? why is it urged with so much earnestness ? we have heard the same words an hundred times over . the last lords day , such a one , or such a one preached to the same purpose ; and what need it be insisted on now again , with so much importunity ? but is it so indeed ; that you have thus frequently been dealt withall , and do yet continue in an estate of irreconciliation ; my heart is pained for you , to think of your wofull and almost remediless condition . if he that being often reproved , and yet stiffeneth his neck , shall perish suddenly , and that without remedy , prov. . . how much more will he do so , who being often invited unto peace with god , yet hardeneth his heart , and refuseth to treat with him ? methinks i hear his voyce concerning you ; those mine enemies , they shall not taste of the supper that i have prepared . be it then that the word in hand is a common word unto you , you set no value upon it ; then take your way and course in sin ; stumble , fall , and perish ; it is not so slight a matter to poor convinced sinners , that tremble at the word of god. these will prize it , and improve it . we shall follow then that counsel , prov. . . give strong drink unto him that is ready to perish , and wine to those that be of an heavy heart . we shall tender this new wine of the gospel to poor sad hearted , conscience distressed sinners ; sinners that are ready to perish ; to them it will be pleasant , they will drink of it , and forget their poverty , and remember their misery no more . it shall take away all their sorrow and sadness ; when you shall be drunk with the fruit of your lusts , and spue , and lie down , and not rise again . but now if any of you shall begin to say in your hearts , that you would willingly treat with god ; oh that the day were come wherein we might approach unto him ! let him speak what he pleaseth , and propose what terms he pleaseth , we are ready to hear . then consider , secondly , that the terms provided for you , and proposed unto you , are equal , holy , righteous , yea pleasant , and easie . this being another general head of our work in hand , before i proceed to the further explication and confirmation of it , i shall educe one or two observations from what hath been delivered on the first . as , . see here on what foundation we preach the gospel . many disputes there are , whether christ died for all individuals of mankinde or no ; if we say no , but only for the elect who are some of all sorts ; some then tell us , we cannot invite all men promiscuously to believe . but why so ; we invite not men , as all men ; no man , as one of all men , but all men as sinners : and we know that christ died for sinners . but is this the first thing , that we are in the dispensation of the gospel to propose to the soul of a sinner , under the law ; that christ dyed for him in particular . is that the beginning of our message unto him ? were not this a ready way to induce him to conclude , let me then continue in sin that grace may abound ; no ; but this is in order of nature our first work ; even that which we have had in hand . this is the beginning of the gospel of jesus christ. this is the voyce of one crying in the wilderness , prepare ye the way of the lord. there is a way of reconciliation provided . god is in christ reconciling the world to himself . there is a way of acceptance ; there is forgiveness with him to be obtained . at this threshold of the lords house , doth the greatest part of men to whom the gospel is preached fall and perish , never looking in to see the treasures that are in the house it self ; never coming into any such state and condition , wherein they have any ground or bottom to enquire , whether christ dyed for them in particular or no. they believe not this report , nor take any serious notice of it . this was the ministry of the baptist , and they who received it not , rejected the counsel of god concerning their salvation , luke . . and so perished in their sins . this is the summe of the blessed invitation given by wisdom , prov. . , , , , . and here men stumble , fall , and perish , prov. . , . . you that have found grace and favour to accept of these terms , and thereby to obtain peace with god ; learn to live in an holy admiration of his condescension and love therein . that he would provide such terms ; that he would reveal them unto you ; that he would enable you to receive them . unspeakable love and grace lyes in it all . many have not these terms revealed unto them ; few find favour to accept of them ; and of whom is it that you have obtained this peculiar mercy ? do you aright consider the nature of this matter ? the scripture proposeth it as an object of eternal admiration , so god loved the world ; herein is love , not that we loved god , but he loved us first . live in this admiration , and do your utmost in your several capacities to prevail with your friends , relations , acquaintance , to hearken after this great treaty of peace with god , whose terms we shall nextly consider , as before in generall they were expressed . . the terms provided for you , and proposed unto you , are equal , holy , righteous , yea pleasant and easie , hes. . , . they are not such , as a cursed guilty sinner might justly expect , but such as are meet for an infinitely good and gracious god to propose ; not suited to the wisdom of man , but full of the wisdom of god , cor. . , . the poor convinced wretch , thinking of dealing with god , micah . , . rolls in his mind what terms he is like to meet withall ; and fixes on the most dreadfull , difficult , and impossible that can be imagined . if saith he any thing be done with this great and most high god , it must be by rivers , thousands , and ten thousands , children , first born ; whatever is dreadfull and terrible to nature , whatever is impossible for me to perform , that is it which he looks for . but the matter is quite otherwise . the terms are wholly of another nature ; it is a way of meer mercy , a way of free forgiveness . the apostle lays it down , rom. . , , . it is a way of propitiation , of pardon , of forgiveness in the blood of christ ; the terms are the acceptance of the forgiveness that we have described . who would not think now that the whole world would run in to be made partakers of these terms , willingly accepting of them . but it proves for the most part quite otherwise . men like not this way of all others . it had been something , says naaman , if the prophet had come and done so and so ; but this , go , wash and be clean , i do not like it , i am but deluded . men think within themselves , that had it been some great thing that was required of them that they might be saved , they would with all speed address themselves thereunto ; but to come to god by christ , to be freely forgiven without more adoe , they like it not . some rigid austere penances , some compensatory obedience , some satisfactory mortification , or purgatory , had been a more likely way . this of meer pardon in and by the cross , it is but folly , cor. . . . i had rather , saith the jew , have it as it were by the works of the law , rom. . . and chap. . . this way of grace and forgiveness , i like not . so say others also . so practise others every day ; either this way is wholly rejected , or it is mended by some additions ; which with god , is all one with the rejection of it . here multitudes of souls deceive themselves and perish . i know not whether be more difficult , to perswade an unconvinced person to think of any terms , or a convinced person to accept of these . let men say what they will , and pretend what they please ; yet practically they like not this way of forgiveness . i shall therefore offer some subservient considerations , tending to the furtherance of your souls , in the acceptance of the terms proposed . . this is the way , these are terms of gods own choosing ; he found out this way , he established it himself . he did it when all was lost , and undone . he did it not upon our desire , request , or proposal , but meerly of his own accord , and why should we contend with him about it ? if god will have us saved in a way of meer mercy and forgiveness ; if his wisdom and soveraignty be in it , shall we oppose him , and say we like it not ? yet this is the language of unbelief , rom. . , . many poor creatures have disputed it with god , untill at length being over-powered as it were by the spirit , have said , if it must be so , and god will save us by mercy and grace , let it be so , we yield our selves to his will ; and yet throughout their disputes dreamed of nothing but that their own unworthiness only kept them from closing with the promise of the gospel . of this nature was that way of sathan whereby he deceived our first parents of their interest in the covenant of works ; the terms of it , saith he , as apprehended by you , are unequal . yea , hath god said , ye shall eat of every tree of the garden , but of the tree of knowledge of good and evil , ye shall not eat , lest ye die ; come , you shall not dye , for god doth know in the day you eat thereof your eyes shall be opened . there is no proportion between the disobedience and the threatning . the issue cannot be such as is feared . and by these means he ruined them . thus also he proceeds to deprive souls of their interest in the covenant of grace , whereunto they are invited . the terms of it are unequall , how can any man believe them ? there is no proportion between the obedience and the promise . to have pardon , forgiveness , life , and blessed eternity on believing , who can rest in it ? and here lyes a conspiracy between sathan and unbelief , against the wisdom , goodness , love , grace and soveraignty of god. the poyson of this deceit lyes in this ; that neither the righteousness , nor the mercy of god is of that infiniteness , as indeed they are . the apostle to remove this fond imagination , calls us to the pleasure of god , cor. . . it pleased god by the foolishness of preaching , that is by the gospel preached , which they esteemed foolishness , to save believers . he suffered men indeed to make tryall of other wayes ; and when their insufficiency for the ends men proposed to themselves was sufficiently manifested , it pleased him to reveal his way . and what are we , that we should contend about it with him ? this rejection of the way of personal righteousness , and choosing the way of grace and forgiveness , god asserts , jerem. . , , , . behold , the dayes come , saith the lord , that i will make a new covenant with the house of israel and the house of judah . not according to the covenant which i made with their fathers : ( in which administration of the covenant as far as it had respect unto typical mercies , much depended on their personal obedience ) but this shall be the covenant that i will make with the house of israel , after these dayes , saith the lord , — i will put my laws , &c. and i will forgive their iniquities , and remember their sins no more . let then this way stand , and the way of mans wisdom and self righteousness perish for ever . . this is the way that above all others atends directly and immediately to the glory of god. god hath managed and ordered all things in this way of forgiveness , so as no flesh should glory in his presence , but that he that glorieth should glory in the lord , cor. . . . where then is boasting ? it is excluded ; by what law ? by the law of works ; nay , but by the law of faith , rom. . . it might be easily manifested , that god hath so laid the design of saving sinners by forgiveness according to the law of faith , that it is utterly impossible that any soul should on any account whatever have the least ground of glorying , or boasting in its self , either absolutely , or in comparison with them that perish . if abraham , saith the same apostle , were justified by works , he had whereof to glory , but not before god , chap. . . the obedience of works would have been so infinitely disproportionate to the reward , which was god himself , that there had been no glorying before god ; but therein his goodness and grace must be acknowledged ; yet in comparison with others who yielded not the obedience required , he would have had wherein to glory ; but now this also is cast off by the way of forgiveness , and no pretence is left for any to claim the least share in the glory of it but god alone ; and herein lyes the excellency of faith , that it gives glory unto god , rom. . . the denyal whereof under various pretences is the issue of proud unbelief . and this is that which god will bring all unto , or they shall perish ; namely , that shame be ours , and the whole glory of our salvation be his alone . so he expresseth his design , isa. . , , , . v. . he proposeth himself as the only relief for sinners ; look unto me , ( saith he ) and be saved , all ye ends of the earth ; but what if men take some other course , and look well to themselves , and so decline this way of meer mercy and grace , wh● saith he , v. . i have sworn by my self , the word is gone out of my mouth in righteousness , and shall not return , that unto me , every knee shall bow , and every tongue shall swear . look you unto that ; but i have sworn that you shall either do so , or answer your disobedience at the day of judgement ; whereunto paul applyes those words , rom. . . what do the saints hereupon ? v. , . surely shall one say , in the lord have i righteousness and strength . in the lord shall all the seed of israel be justified , and shall glory . they bring their hearts to accept of all righteousness from him , and to give all glory unto him . god at first placed man in a blessed state and condition , in such a dependance on himself , as that he might have wrought out his eternal happiness with a great reputation of glory unto himself . man being in this honour , saith the psalmist , abode not . god now fixes on another way , as i said , wherein all the glory shall be his own , as the apostle at large sets it forth , rom. . , , , . now neither the way from which adam fell , nor that wherein some of the angels continued , which for the substance were the same , is to be compared with this of forgiveness , as to the bringing glory unto god. i hate curiosities and conjectures in the things of god : yet upon the account of the interposition of the blood of christ , i think i may boldly say , there comes more glory to god , by saving one sinner in this way of forgiveness , than in giving the reward of blessedness to all the angels in heaven ; so seems it to appear , from that solemn representation , we have of the ascription of glory to god by the whole creation , revel . . . , , , . all centers in the bringing forth forgiveness by the blood of the lamb. i insist the more on this , because it lyes so directly against that cursed principle of unbelief , which reigns in the hearts of the most , and often disquiets the best . that a poor ungodly sinner , going to god with the guilt of all his sins upon him , to receive forgiveness at his hand , doth bring more glory unto him , than the obedience of an angel , men are not over-ready to think , nor can be prepared for it , but by it self . and the formal nature of that unbelief which worketh in convinced sinners , lyes in a refusal to give unto god the whole glory of salvation . there are many hurtfull controversies in religion that are managed in the world with great noyse and clamour ; but this is the greatest and most pernicious of them all , and it is for the most part silently transacted in the souls of men ; although under various forms and pretences . it hath also broken forth in writings and disputations , that is , whether god or man shall have the glory of salvation ; or whether it shall wholly be ascribed unto god , or that man also on one account or other , may come in for a share . now if this be the state and condition with any of you , that you will rather perish , than god should have his glory , what shall we say , but go ye cursed souls , perish for ever , without the least compassion from god , or any that love him , angels or men. if you shall say , for your parts you are contented with this course , let god have the glory , so you may be forgiven and saved ; there is yet just cause to suspect , lest this be a selfish contempt of god. it is a great thing to give glory unto god by believing , in a due manner . such slight returns seem not to have the least relation unto it . take heed that instead of believing , you be not found mockers , and so your bands be made strong . but a poor convinced sinner may here finde encouragement , thou wouldst willingly come to acceptance with god , and so attain salvation ; oh my soul longeth for it ; wouldst thou willingly take that course for the obtaining those ends which will bring most glory unto god ? surely it is meet and most equal that i should do so ; what now if one should come and tell thee from the lord of a way , whereby thou poor , sinfull , self condemned creature , mightst bring as much glory unto god , as any angel in heaven is able to doe ? oh , if i might bring the least glory unto god , i should rejoyce in it . behold then the way which himself hath fixed on for the exaltation of his glory : even , that thou shouldst come to him meerly upon the account of grace in the blood of christ , for pardon and forgiveness , and the lord strengthen thee to give up thy self thereunto . . consider , that if this way of salvation be refused , there is no other way for you . we do not propose this way of forgiveness as the best and most pleasant , but as the only way . there is no other name given but that of christ ; no other way but this of forgiveness . here lyes your choice ; take this path , or perish for ever . it is a shame indeed unto our cursed nature that there should be any need to use this argument , that we will neither submit to gods soveraignty , nor delight in his glory . but seeing it must be used , let it be so . i intend neither to flatter men , nor to frighten them ; but to tell them the truth as it is . if you continue in your present state , and condition , if you rest on what you do , or what you hope to do , if you support your selves with general hopes of mercy , mixed with your own endeavours and obedience , if you come not up to a through gospel-closure with this way of god , if you make it not your all , giving glory to god therein ; perish you will , and must , and that to eternity . there remains no more sacrifice for your sins , nor way of escape for your souls . you have not then only the excellency of this way to invite you , but the absolute indispensable necessity of this way to enforce you . and now let me adde , that i am glad this word is spoken , is written unto you . you and i must one day be accountable for this discourse . that word that hath already been spoken , if neglected , will prove a sore testimony against you . it will not fare with you , as with other men who have not heard the joyfull sound . all these words that shall be found consonant to the gospel , if they are not turned to grace in your hearts here , will turn into torment unto your souls hereafter . choose not any other way , it will be in vain for you ; it will not profit you ; and take heed lest you suppose you embrace this way , when indeed you do not , about which i have given caution before . . this way is free and open for and unto sinners . he that fled to the city of refuge , might well have many perplexed thoughts , whether he should finde the gates of it opened unto him or no , and whether the avenger of blood might not overtake and slay him , whilest he was calling for entrance . or if the gates were alwayes open , yet some crimes excluded men thence . numb . . . it is not so here . acts . , . this is the voyce of god even the father ; come saith he to the marriage , for all things are prepared , no fear of want of entertainment , matth. . . whence the preachers of the gospel are said in his stead to beseech men to be reconciled , cor. . . and it is the voyce of the son ; whosoever , saith he , cometh to god by me , i will in no wise cast out , john . . who ere he be that comes shall assuredly find entertainment ; the same is his call and invitation in other places , as matth. . . john . . and this is the voyce of the spirit , and of the church , and of all believers , revel . . . the spirit and the bride say , come , and let him that heareth say come ; and let him that is athirst come , and whosoever will , let him take of the water of life freely ; all center in this , that sinners may come freely to the grace of the gospel . and it is the known voyce of the gospel it self , as isa. . , , . prov. . , , , , . and it is the voyce of all the saints in heaven and earth , who have been made partakers of forgiveness , they all testifie , that they received it freely . some indeed endeavour to abuse this concurrent testimony of god and man. what is spoken of the freedom of the grace of god , they would wrest to the power of the will of man : but the riches and freedom of gods mercy do not in the least enterfere with the efficacy of his grace . though he proclaim pardon in the blood of christ indefinitely , according to the fullness and excellency of it , yet he giveth out his quickening grace to enable men to receive it , as he pleaseth , for he hath mercy on whom he will have mercy . but this lyes in the thing it self , the way is open and prepared , and it is not because men cannot enter , but because they will not , that they do not enter . as our saviour christ tells the pharisees , ye therefore hear not gods word , because ye are not of god. joh. . . and joh. . . so he doth , ye will not come unto me that you may have life , joh. . . in the neglect , and inadvertency of the most excusable , there is a positive act of their will put forth in the refusing of christ and grace by him . and this is done by men under the preaching of the gospel every day . there is nothing that at the last day will tend more immediately to the advancement of the glory of god , in the inexcusableness of them who obey not the gospel , than this , that terms of peace in the blessed way of forgiveness were freely tendred unto them . some that hear or read this word , may perhaps have lived long under the dispensation of the word of grace , and yet it may be have never once seriously pondered on this way of comeing to god by forgiveness through the blood of christ ; but think , that going to heaven is a thing of course , that men need not much trouble themselves about ; do they know what they have done ? hitherto all their dayes they have positively refused the salvation , that hath been freely tendred unto them in jesus christ. not they , they 'l say , they never had such a thought , nor would for all this world. but be it known unto you , in as much as you have not effectually received him , you have refused him , and whether your day and season be past or no , the lord only knows . . this way is safe . no soul ever miscarried in it . there is none in heaven but will say it is a safe way ; there is none in hell can say otherwise . it is safe to all that venture on it , so as to enter into it . in the old way we were to preserve our selves and the way . this preserves it self and us ; this will be made evident by the ensuing considerations . . this is the way which in the wisdom , care , and love of god in christ , was provided in the room of another , removed and taken out of the way for this cause and reason , because it was not safe , nor could bring us unto god , heb. . , . for if the first covenant had been faultless , then should no place have been sought for the second ; but finding fault with them , he saith . and , . he tells us , that the first covenant was not faultless , for if it had , there would have been no need of a second . the commandement indeed , which was the matter of that covenant , the same apostle informs us to be holy , just , and good , rom. . . but it was faulty as to all ends of a covenant , considering our state and condition as sinners ; it could not bring us unto god. so he acquaints us rom. . . it was made weak through the flesh ; that is , by the entrance of sin , and so became unusefull as to the saving of souls . be it so then ; through our sin and default this good and holy law , this covenant was made unprofitable unto us ; but what was that unto god ? was he bound to desert his own institution and appointment , because through our own default it ceased to be profitable unto us ? not at all ; he might righteously have tyed us all unto the terms of that covenant , to stand or fall by them unto eternity . but he would not do so . but secondly , in his love and grace , he finds fault with it , v. . not in its self , and absolutely , but only so farre as that he would provide another way , which should supply all its defects and wants in reference to the end aimed at . what way that is , the apostle declares in the following verses to the end of that chapter . the summe is , v. . i will be mercifull to their unrighteousness , and their sins and their iniquities will i remember no more . it is the way of pardon and forgiveness : this is substituted in the room of that insufficient way that was removed . let us consider then , whether the infinitely wise and holy god , pursuing his purpose of bringing souls unto himself , laying aside one way of his own appointment as useless , and infirm , because of the coming in of sin , against which there was no relief found in it , and substituting another way in the room of it ; would not provide such an one , as should be absolutely free from the faults and inconveniencies , which he charged upon that , which he did remove . that which alone rendred the former way faulty was sin ; it could do any thing but save a sinner ; this then was to be , and is principally provided against in this way of forgiveness . and we see here , how clearly god hath severed , yea and in this matter opposed these two things , ( . ) namely , the way of personal righteousness , and the way of forgiveness . he finds fault with the first ; what then doth he do ? what course doth he take ? doth he mend it , take from it what seems to be redundant , mitigate its severity , and supply it where it was wanting , by forgiveness , and so set it up anew ? this indeed is the way that many proceed in in their notions , and the most in their practice . but this is not the way of god. he takes the one utterly away , and establishes the other in its place . and mens endeavours to mix them will be found of little use to them at the last . i can have no great expectation from that which god pronounced faulty . ( . ) the unchangeable principles and foundations that this way is built upon , render it secure and safe for sinners , for , . it is founded on the purpose of god , gal. . . the scripture foreseeing that god would justifie the heathen through faith. god would do so , he had purposed and determined to proceed this way ; and all the purposes of god are attended with immutability ; and . his promise also is engaged in it , and that given out in the way of a covenant , as hath been already declared ; and . this promise is confirmed by an oath ; and it may be observed , that god doth not in any thing interpose with an oath , but what relates to this way of coming to himself by forgiveness . for the oath of god wherever it is used , respecteth either christ typically , or personally , or the covenant established in him ; for , . this way is confirmed and ratified in his blood ; from whence the apostle at large evinceth its absolute security and safety , heb. . whatever soul then on the invitation under consideration , shall give up himself to come to god , by the way proposed ; he shall assuredly find absolute peace , and security in it . neither our own weakness , or folly from within , nor the opposition of any of all our enemies from without , shall be able to turn us out of this way . see isa. . , , , , , , . . in the other way , every individual person stands upon his own bottom , and must do so , to the last , and utmost of his continuance in this world. you are desirous to go unto god , to obtain his favour , and come to an enjoyment of him . what will you doe ? what course will you fix upon , for the obtaining of these ends ? if you were so holy , so perfect , so righteous , so free from sin as you could desire , you should have some boldness in going unto god ; why if this be the way you fix upon , take this along with you : you stand upon your own personal account all your dayes . and if you fail in the least you are gone for ever . for whosoever shall keep the whole law , and yet offend in one point , he is guilty of all , jam. . . and what peace can you possibly obtain , were you as holy as ever you aimed or desired to be , whilest this is your condition ? but in this way of forgiveness , we all stand upon the account of one common mediator in whom we are compleat . col. . . and a want of a due improvement of this truth , is a great principle of disconsolation to many souls . suppose a man look upon himself as loosed from the covenant of works , wherein exact and perfect righteousness is rigidly required ; and to be called unto gospel evangelical obedience to be performed in the room thereof , in sincerity and integrity ; yet if he be not cleared in this also , that he stands not in this way purely on his own account , he will never be able to make his comforts hold out to the end of his journey . there will be found in the best of men so many particular failings , as will seem in difficult seasons to impeach their integrity ; and so many questionings will after arise , through the darkness of their minds , and power of their temptations , as will give but little rest unto their souls . here lyes the great security of this way ; we abide in it on the account of the faithfulness and ability of our common mediator jesus christ. and this is another consideration , strengthening our invitation to a closure with the way of coming unto god , under proposal . there is nothing wanting that is needfull to give infallible security to any soul , that shall venture himself into it and upon it . there are terms of peace proposed , as you have heard . these terms are excellent , and holy , and chosen of god , tending to the interest of his glory ; free , safe , and secure unto sinners . what hath any soul in the world to object against them ? or wherein do men repose their trust and confidence in the neglect of this so great salvation ? is it in their lusts , and sins , that they will yield them as much satisfaction and contentment as they shall need to desire ? alas , they will ruine them , and bring forth nothing but death . is it in the world ? it will deceive them ; the figure of it passeth away . is it in their duties , and righteousness ? they will not relieve them ; for did they follow the law of righteousness , they could not obtain the righteousness of the law. is it in the continuance of their lives ? alas , it is but a shadow , a vapour that appeareth for a little while . is it in a future amendment and repentance ? hell is full of souls perishing under such resolutions . only this way of pardon remains , and yet of all others is most despised . but yet i have one consideration more to adde before i further enforce the exhortation . . consider , that this is the only way and means to enable you unto obedience , and to render what you do therein acceptable unto god. it may be that some of you are under the power of convictions , and have made engagements unto god , to live unto him , to keep your selves from fin , and to follow after holiness . it may be you have done so in afflictions , dangers , sicknesses , or upon the receipt of mercies ; but yet you find that you cannot come unto stability or constancy in your course ; you break with god and your own souls , which fills you with new disquietments , or else hardens you , and makes you secure and negligent ; so that you return unto your purposes no oftner , than your convictions or afflictions befall you anew . this condition is ruinous and pernitious , which nothing can deliver you from , but this closing with forgiveness . for , . all that you do without this , however it may please your minds or ease your consciences , is not at all accepted with god. unless this foundation be laid , all that you do is lost . all your prayers , all your duties , all your amendments are an abomination unto the lord. untill peace is made with him , they are but the acts of enemies , which he despiseth and abhorreth . you run it may be earnestly , but you run out of the way ; you strive , but not lawfully , and shall never receive the crown . true gospel-obedience is the fruit of the faith of forgiveness . whatever you do without it , is but a building without a foundation , a castle in the ayre . you may see the order of gospel obedience , eph. . , , , . the foundation must be laid in grace ; riches of grace by christ , in the free pardon , and forgiveness of sin . from hence must the works of obedience proceed , if you would have them to be of gods appointment , or finde acceptance with him . without this god will say of all your services , worship , obedience , as he did to the israelites of old ; amos . , , , , . i despise all , reject it all ; it is not to him , nor to his glory . now if you are under convictions of any sort , there is nothing you more value , nothing you more place your confidence in , than your duties ; your repentance , your amendment , what you do , and what in good time you will be . is it nothing unto you to lose all your hopes , and all your expectations which you have from hence ? to have no other reception with god , than if all this while you had been wallowing in your sins and lusts ? yet thus it is with you , if you have not begun with god on his own terms , if you have not received the atonement in the blood of his son ; if you are not made partakers of forgiveness , if your persons are not pardoned , all your duties are accursed . . this alone will give you such motives and encouragements unto obedience , as will give you life , alacrity , and delight in it . you perform duties , abstain from sins , but with heaviness , fear , and in bondage . could you do as well without them , as with them , would conscience be quiet , and hope of eternity hold out , you would omit them for ever . this makes all your obedience burdensome , and you cry out in your thoughts with him in the prophet , behold what a weariness it is ! the service of god is the only drudgery of your lives , which you dare not omit , and delight not to perform . from this wretched and cursed frame , there is nothing can deliver you , but this closing with forgiveness . this will give you such motives , such encouragements , as will greatly influence your hearts and souls . it will give you freedom , liberty , delight , and chearfulness in all duties of gospel obedience . you will finde a constraining power in the love of christ therein ; a freedom from bondage , when the son truely hath made you free . faith and love will work genuinely and naturally in your spirits ; and that which was your greatest burden , will become your chiefest joy : cor. . . thoughts of the love of god , of the blood of christ , or the covenant of grace , and sence of pardon in them , will enlarge your hearts , and sweeten all your duties . you will find a new life , a new pleasure , a new satisfaction , in all that you doe . have you yet ever understood that of the wiseman , prov. . . the wayes of wisdom are pleasantness , and her paths are peace ? have the wayes of holyness , of obedience , of duties been so unto you ? whatever you pretend , they are not , they cannot be so , whilst you are strangers unto that which alone can render them so unto you . i speak unto them that are under the law ; would you be free from that bondage , that galling yoke in dutyes of obedience ? would you have all that you do towards god , a delight and pleasantness unto you ? this , and this alone will effect it for you . . this will place all your obedience upon a sure foot of account in your own souls and consciences ; even the same that is fixed on in the gospell . for the present all that you do , is indeed but to compound with god for your sin ; you hope by what you do for him , and to him , to buy off what you have done against him ; that you may not fall into the hands of his wrath and vengeance . this makes all you doe to be irksom . as a man that labours all his dayes , to pay an old debt , and brings in nothing to lay up for himself , how tedious and wearisome is his work and labour to him . it is odds but that at one time or other , he will give over , and run away from his creditor . so it is in this case , men who have secret reserves of recompensing god by their obedience , every day find their debt growing upon them ; and have every day less hopes of making a satisfactory payment . this makes them weary , and for the most part they faint under their discouragements , and at length they fly wholly from god. this way alone will state things otherwise in your consciences ; it will give you to see , that all your debts are paid by christ , and freely forgiven unto you by god. so that what you doe is of gratitude or thankfulness , hath an influence into eternity , leads to the glory of god , the honour of christ in the gospel , and your own comfortable account at the last day . this encourageth the soul to labour , to trade , to endeavour ; all things now looking forward , and unto his advantage . . find you not in your selves an impotency , a disability unto the dutyes of obedience , as to their performance unto god in an acceptable manner ? it may be you are not so sensible hereof as you ought to be . for respecting only or principally the outward part and performance of dutyes , you have not experience of your own weakness . how to enliven and fill up duties with faith , love , and delight , you know not ; and are therefore unacquainted with your own insufficiency in this matter ; yet if you have any light , any convictions , ( and to such i speak at present ) you cannot but perceive and understand , that you are not able in your obedience to answer what you aim at ; you have not strength or power for it . now it is this faith of forgiveness alone that will furnish you with the ability , whereof you stand in need . pardon comes not to the soul alone ; or rather christ comes not to the soul with pardon only . it is that which he opens the door , and enters by ; but he comes with a spirit of life and power . and as without him we can do nothing , so through his enabling us we may do all things . receiving of gospel forgiveness engageth all the grace of the gospel unto our assistance . this is the summe of what hath been spoken , the : obedience that you perform under your convictions is burdensome and unpleasant unto you ; it is altogether unacceptable to god. you lose all you do , and all that you hope to do hereafter , if the foundation be not layd in the receiving of pardon in the blood of christ. it is high time to cast down all that vain and imaginary fabrick which you have been erecting , and to go about the laying of a new foundation , which you may safely and chearfully build upon ; a building that will abide for ever . again , it is such a way , so excellent , so pretious , so neer the heart of god , so relating to the blood of christ , that the neglect of it will assuredly be sorely revenged of the lord. let not men think that they shall despise the wisdom , and love of the father , the blood of the son , and the promises of the gospel , at an easie rate . let us in a very few words take a view of what the holy ghost speaks to this purpose . there are three wayes whereby the vengeance due to the neglect of closing with forgiveness or gospel grace is expressed . . that is done positively , he that believeth not shall be damned , mark. . . that 's a hard word ; many men cannot endure to hear of it . they would not have it named by their good wills , and are ready to fly in the face of him from whose mouth it proceeds . but let not men deceive themselves , this is the softest word , that mercy , and love it self , that christ , that the gospel speaks to despisers of forgiveness . it is christ who is this legal terrifying preacher ; it is he that cryes out , if you believe not , you shall be damned ; and will come himself in flaming fire to take vengeance of them that obey not the gospel , thess. . . this is the end of the disobedient ; if god , if christ , if the gospel may be believed . . comparatively in reference unto the vengeance due to the breach of the law , cor. . . we are in the preaching of forgiveness by christ , unto them that perish , a savour of death unto death , a deep death , a sore condemnation , so heb. . . of how much sorer punishment suppose ye he shall be thought worthy : sorer than ever was threatned by the law , or inflicted for the breach of it ; not as to the kind of punishment , but as to the degrees of it ; hence ariseth the addition of many stripes . . by the way of admiration at the unexpressibleness , and unavoidableness of the punishment due unto such sinners . heb. . . how shall we escape if we neglect so great salvation ? surely there is no way for men to escape , they shall unavoidably perish who neglect so great salvation . so the holy ghost sayes , pet. . . what shall be the end of them that obey not the gospel ? what understanding can reach to an apprehension of their miserable and wofull condition ? none can , saith the holy ghost ; nor can it be spoken to their capacity ; ah what shall their end be ? there remains nothing , but a certain fearfull looking for of judgement , and fiery indignation that shall consume the adversaries , heb. . . a certain fearfull expectation of astonishable things that cannot be comprehended . and these are the enforcements of the exhortation in hand , which i shall insist upon . on these foundations , on the consideration of these principles , let us now a little conferre together , with the words of truth and sobriety . i speak to such poor souls , as having deceived themselves , or neglected utterly their eternal condition , are not as yet really , and in truth made partakers of this forgiveness . your present state is sad , and deplorable . there is nothing but the wofull uncertainty of a dying life between you and eternal ruine . that perswasion you have of forgiveness , is good for nothing but to harden you , and destroy you . it is not the forgiveness that is with god. nor have you taken it up on gospel grounds or evidences . you have stollen painted beads , and take your selves to be lawfull possessors of pearls and jewels . as you are then any way concerned in your own eternal condition , which you are entring into , ( and how soon you shall be ingaged in it you know not ) prevail with your selves to attend a little unto the exhortation that lyes before you ; it is your own business that you are entreated to have regard unto . . consider seriously what it is you bottom your hopes and expectation upon as to eternity . great men , and in other things wise , are here very apt to deceive themselves . they suppose they think and believe much otherwise , than indeed they think and believe , as their cry at the last day will manifest . put your souls a little unto it . do you at all seriously think of these things ? or are you so under the power of your lusts , ignorance , and darkness , that you neglect and despise them ? or do you rise up and lye down , and perform some duties , or neglect them , with a great coldness , remisness , and indifferency of spirit , like gallio not much caring for these things ? or do you relieve your selves with hopes of future amendment , purposing , that if you live , you will be other persons than you are , when such and such things are brought about and accomplished ? or do you not hope well in generall upon the account of what you have done , and will doe ? if any of these express your condition , it is unspeakably miserable . you lye down , and rise up under the wrath of the great god , who will prevail at last upon you , and there shall be none to deliver . if you shall say , nay , this is not our state ; we rely on mercy and forgiveness ; then let me in the fear of the great god entreat a few things , yet further of you . . that you would seriously consider , whether the forgiveness you rest on , and hope in , be that gospel forgiveness which we have before described ? or is it only a general apprehension of impunity , though you are sinners ? that god is mercifull , and you hope in him , that you shall escape the vengeance of hell-fire . if it be thus with you , forgiveness it self will not relieve you . this is that of the presumptuous man , deut. . . gospel-pardon is a thing of another nature ; it hath its spring in the gracious heart of the father , is made out by a soveraign act of his will ; rendred consistent with the glory of his justice and holyness by the blood of christ , by which it is purchased in a covenant of grace , as hath been shewed ; if you shall say , yea , this is the forgiveness we rely upon , it is that which you have described . then i desire further that you would . examine your own hearts , how you came to have an interest in this forgiveness , to close with it , and to have a right unto it . a man may deceive himself as effectually by supposing that true riches are his , when they are not , as by supposing his false and counterfeit ware to be good and currant ; how then come you to be interested in this . gospel-forgiveness ? if it hath befallen you you know not how , if a lifeless , barren , inoperative perswasion of it hath crept upon your minds ; be not mistaken , god will come and require his forgiveness at your hands , and it shall appear , that you have had no part , nor portion in it . if you shall say , nay , but we were convinced of sin , and rendred exceeding unquiet in our consciences , and on that account looked out after forgiveness , which hath given us rest. then i desire , . that you would diligently consider , to what ends and purposes you have received , and do make use of this gospel-forgiveness . hath it been to make up what was wanting , and to piece up a peace in your own consciences ? that whereas you could not answer your convictions with your dutyes , you would seek for relief from forgiveness . this , and innumerable other wayes there are , whereby men may lose their souls when they think all is well with them , even on the account of pardon and mercy . whence is that caution of the apostle , looking diligently lest any one should seem to fail , or come short of the grace of god , heb. . . men miss it and come short of it , when they pretend themselves to be in the pursuit of it ; yea to have overtaken and possessed it . now if any of these should prove to be your condition , i desire . that you would consider seriously , whether it be not high time for you to look out for a way of deliverance , and escape , that you may save your selves from this evil world , and fly from the wrath to come . the judge stands at the door . before he deal with you as a judge , he knocks with a tender of mercy . who knows , but that this may be the last time of his dealing thus with you . be you old or young , you have but your season , but your day ; it may perhaps be night with you , when it is day with the rest of the world. your sun may go down at noon ; and god may swear that you shall not enter into his rest. if you are then resolved to continue in your present condition , i have no more to say unto you . i am pure from your blood , in that i have declared unto you the counsel of god in this thing , and so i must leave you to a naked tryal between the great god and your souls at the last day ; poor creatures , i even tremble to think , how he will tear you in pieces , when there shall be none to deliver . me thinks i see your poor destitute forlorn souls , forsaken of lusts , sins , world , friends , angels , men , trembling before the throne of god , full of horror , and fearfull expectation of the dreadfull sentence . oh that i could mourn over you , whilest you are joyned to all the living ; whilest there is yet hope , oh that in this your day , you knew the things of your peace . but now of you shall say , nay , but we will seek the lord whilest he may be found , we will draw nigh unto him before he cause darkness ; then consider , i pray , . what joshua told the children of israel , when they put themselves upon such a resolution , and cryed out , we will serve the lord our god , chap. . v. . ye cannot serve the lord , for he is an holy god , a jealous god , he will not forgive your transgressions , nor your sins . go to him upon your own account , and in your own strength , with your own best endeavours and dutyes , you will finde him too great , and too holy for you to deal withall . you will obtain neither acceptance of your persons , nor pardon of your sins . but you will say , this is heavy tidings . if you sit still you perish , and if you rise to be doing , it will not be better ; is there no hope left for our souls ? must we pine away under our sins and the wrath of god for ever ? god forbid . there are yet other directions remaining to guide you out of these entanglements . wherefore , . ponder seriously on what hath been spoken of this way of approaching unto god. consider it in its own nature , as to all the ends and purposes for which it is proposed of god : consider , whether you approve of it or no ; do you judge it a way suited and fitted to bring glory unto god ? doth it answer all the wants and distresses of your souls ? do you think it excellent , safe , and glorious unto them who are entred unto it ? or have you any thing to object against it ? return your answer to him in whose name , and by whose appointment these words are spoken unto you . if you shall say , we are convinced that this way of forgiveness is the only way for the relief and deliverance of our souls ; then , . abhorr your selves for all your blindness and obstinacy whereby you have hither to despised the love of god , the blood of christ , and the tenders of pardon in the gospel . be abased and humbled to the dust , in a sense of your vileness , pollutions , and abominations ; which things are every day spoken unto , and need not here be repeated . and , . labour to exercise your hearts greatly with thoughts of that abundant grace that is manifested in this way of sinners comeing unto god ; as also of the excellency of the gospel wherein it is unfolded . consider the eternal love of the father , which is the fountain and spring of this whole dispensation ; the inexpressible love of the son , in establishing and confirming it , in removing all hindrances and obstructions by his own blood , bringing forth unto beauty and glory this redemption or forgiveness of sin , as the price of it . and let the glory of the gospel which alone makes this discovery of forgiveness in god , dwell in your hearts . let your minds be exercised about these things . you will find effects from them , above all that hath as yet been brought forth in your souls . what for the most part have you hitherto been conversant about ? when you have risen above the turmoyling of lusts and corruptions in your hearts , the entanglements of your callings , business , and affairs , what have you been able to raise your hearts unto ? perplexing fears about your condition , general hopes without savour or relish , yielding you no refreshment , legal commands , bondage-duties , distracted consciences , broken purposes and promises which you have been tossed up and down withall , without any certain rest . and what effects have these thoughts produced ? have they made you more holy , and more humble ? have they given you delight in god , and strength unto new obedience ? not at all . where you were , there you still are without the least progress . but now bring your souls unto these springs ; and try the lord if from that day you be not blessed with spiritual stores . . if the lord be pleased to carry on your souls thus far , then stirr up your selves , to choose and close with the way of forgiveness that hath been revealed . choose it only , choose it in comparison with , and opposition unto all others . say you will be for christ , and not for another , and be so accordingly . here venture , here repose , here rest your souls . it is a way of peace , safety , holyness , beauty , strength , power , liberty , and glory ; you have the nature , the name , the love , the purposes the promises , the covenant , the oath of god ; the love , life , death , or blood , the mediation , or oblation and intercession of jesus christ ; the power and efficacy of the spirit , and gospel grace by him administred , to give you assurance of the excellency , the oneness , the safety of the way , whereunto you are engaging . if now the lord shall be pleased to perswade your hearts , and souls , to enter upon the path marked out before you , and shall carry you on through the various exercises of it , unto this closure of faith , god will have the glory , the gospel will be exalted , and your own souls shall reap the eternal benefit of this exhortation . but now if not withstanding all that hath been spoken , all the invitations you have had , and incouragements that have been held out unto you , you shall continue to despise this so great salvation , you will live and dye in the state and condition wherein you are ; why then as the prophet said to the wife of jeroboam , come neer , for i am sent unto you with heavy tydings . i say then , . if you resolve to continue in the neglect of this salvation , and shall do so accordingly , then cursed be you of the lord , with all the curses that are written in the law , and all the curses that are denounced against despisers of the gospel . yea , be you anathema maranatha ; cursed in this world alwayes , untill the comeing of the lord , and when the lord comes , be ye cursed from his presence into everlasting destruction . yea , curse them all ye holy angels of god , as the obstinate enemies of your king and head the lord jesus christ. curse them all ye churches of christ , as despisers of that love and mercy which is your portion , your life , your inheritance ; let all the saints of god , all that love the lord , curse them , and rejoyce to see the lord comeing forth mightily , and prevailing against them to their everlasting ruine . why should any one have a thought of compassion towards them , who despise the compassion of god ? or of mercy towards them who trample on the blood of christ ? whilest there is yet hope , we desire to have continual sorrow for you ; and to travail in soul for your conversion to god ; but if you be hardened in your way , shall we joyn with you against him ? shall we preferre you above his glory ? shall we desire your salvation with the despoyling god of his honour ? nay , god forbid , we hope to rejoyce in seeing all that vengeance and indignation , that is in the right hand of god , poured out unto eternity upon your souls : prov. . , , , , , , , , , , , , . rules to be observed by them who would come to stability in obedience . the first rule . christ the only infallible judge of our spiritual condition . how he judgeth , by his word and spirit . that which remaineth to be further carried on , upon the principles laid down , is to perswade with souls more or less intangled in the depths of sin , to close with this forgiveness by believing , unto their peace and consolation . and because such persons are full of pleas and objections against themselves , i shall chiefly in what i have to say , endeavour to obviate these objections , so to encourage them unto believing , and bring them unto settlement . and herein whatever i have to offer , flowes naturally from the doctrine at large laid down and asserted . yet i shall not in all particulars apply my self thereunto , but in generall fix on those things that may tend to the establishment and consolation of both distressed and doubting souls . and i shall do what i purpose these two wayes . first , i shall lay down such general rules as are necessary to be observed by all those who intend to come to gospel peace and comfort . and then , secondly , shall consider some such objections as seem to be most comprehensive of those special reasonings where with distressed persons do usually intangle themselves . i shall begin with general rules , which through the grace of christ , and supplyes of his spirit , may be of use unto believers in the condition under consideration . rule i. be not judges of your own condition , but let christ judge . you are invited to take the comfort of this gospel truth , that there is forgiveness with god. you say not for you ; so said jacob ; my way is hid from the lord , isa. . . and sion said so too , chap. . . the lord hath forsaken me , and my lord hath forgotten me . but did they make a right judgement of themselves ? we find in those places that god was otherwise minded . this false judgement made by souls in their intanglements , of their own condition , is oft-times a most unconquerable hinderance unto the bettering of it . they fill themselves with thoughts of their own about it , and on them they dwell , instead of looking out after a remedy . misgiving thoughts of their distempers , are commonly a great part of some mens sickness . many diseases are apt to cloud the thoughts , and to cause misapprehensions concerning their own nature , and danger . and these delusions are a real part of the persons sickness . nature is no less impaired and weakened by them , the efficacy of remedies no less obstructed , than by any other reall distemper . in such cases we perswade men to acquiesce in the judgement of their skilfull physitian , not alwayes to be wasting themselves in and by their own tainted imaginations , and so despond upon their own mistakes ; but to rest in what is informed them by him , who is acquainted with the causes and tendency of their indisposition better than themselves . it is oft-times one part of the souls depths , to have false apprehensions of its condition . sin is a madness ; eccles. . . so far as any one is under the power of it , he is under the power of madness . madness doth not sooner , nor more effectually discover it self in any way or thing , than in possessing them in whom it is , with strange conceits and apprehensions of themselves . so doth this madness of sin , according unto its degrees , and prevalency . hence some cry peace , peace , when suddain destruction is at hand , thess. . . it is that madness , under whose power they are , which gives them such groundless imaginations of themselves and their own condition . and some say they are lost for ever , when god is with them . do you then your duty , and let christ judge of your state . your concernment is too great , to make it a reasonable demand , to commit the judgement of your condition to any other . when eternal welfare or woe are at the stake , for a man to renounce his own thoughts , to give up himself implicitly , to the judgement of men fallible and lyars like himself , is stupidity ; but there is no danger of being deceived by the sentence of christ. the truth is , whether we will or no , he will judge ; and according as he determines so shall things be found at the last day , joh. . . the father judgeth no man , ( that is , immediately and in his own person ) but hath committed all judgement unto the son. all judgment that respects eternity , whether it be to be passed in this world or in that to come , is committed unto him . accordingly in that place 〈◊〉 judgeth both of things and persons . things he determines upon , v. . he that heareth my word , and believeth on him that sent me , hath everlasting life , and shall not come into condemnation , but is passed from death unto life . let men say what they please , this sentence shall stand ; faith and eternal life are inseparably conjoyned . and so of persons , v. . you have not , ( saith he to the pharisees , who were much otherwise minded ) the word of god abiding in you . take not then the office and prerogative of christ out of his hand , by making a judgement upon your own reasonings , and conclusions , and deductions of your state and condition . you will find that he often-times both on the one hand , and on the other , determines quite contrary to what men judge of themselves ; as also to what others judge of them . some he judgeth to be in an evil condition , who are very confident that it is well with them , and who please themselves in the thoughts of many to the same purpose . and he judgeth the state of some to be good , who are diffident in themselves , and it may be despised by others . we may single out an example or two in each kind . . laodicea's judgement of her self , and her spiritual state we have , revel . . . i am rich , and increased with goods , and have need of nothing . a fair state it seems , a blessed condition . she wants nothing that may contribute to her rest , peace and reputation ; she is orthodox , and numerous , and flourishing ; makes a fair profession , and all is well within . so she belives , so she reports of her self ; wherein there is a secret reflexion also upon others whom she despiseth . let them shift as they list , i am thus as i say . but was it so with her indeed ? was that her true condition whereof she was so perswaded , as to profess it unto all ? let jesus christ be heard to speak in this cause , let him come and judge ? i will do so , saith he , v. . thus saith the amen , the faithfull and true witness . coming to give sentence in a case of this importance , he gives himself this title that we may know his word is to be acquiesced in . every man , saith he , is a lyar ; their testimony is of no value , let them pronounce what they will of themselves , or of one another ; i am the amen , and i will see whose word shall stand , mine or theirs . what then saith he of laodicea ? thou art wretched , and miserable and poor , and blind , and naked . o wofull and sad disappointment ! o dreadfull surprizall ! ah how many laodicean churches have we in the world ? how many professors are members of these chruches ? not to mention the generality of men that live under the means of grace , all which have good hopes of their eternal condition whilest they are despised and abhorred by the only judge . among professors themselves , it is dreadfull to think how many will be found light when they come to be weighed in this ballance . . again , he judgeth some to be in a good condition , be they themselves never so diffident ; revel . . . saith he to the church of smyrna ; i know thy poverty ; smyrna was complaining that she was a poor contemptible congregation , not fit for him to take any notice of . well , saith he , fear not ; i know thy poverty whereof thou complainest ; but thou art rich ; that is my judgement , testimony , and sentence concerning thee and thy condition . such will be his judgement at the last day , when both those , on the one hand , and the other , shall be suprized with his sentence , the one with joy , at the riches of his grace ; the other with terror at the severity of his justice , math. , , . and , . this case is directly stated in both the places mentioned in the entrance of this discourse ; as in that for instance , isa. . . zion said , the lord hath forsaken me . that is zions judgement of her self , and her state and condition ; a sad report and conclusion . but doth christ agree with zion in this sentence ? the next verse gives us his resolution of this matter ; can , saith he , a woman forget her sucking childe , that she should not have compassion on the son of her wombe ; yea they may forget , yet will not i forget thee . the state of things in truth , is as much otherwise as can possibly be thought or imagined . to what purpose is it for men to be passing a judgement upon themselves , when there is no manner of certainty in their determinations ; and when their proceeding thereon will probably lead them to further entanglements , if not to eternal ruine . the judging of souls as to their spiritual state and condition is the work of jesus christ ; especially as to the end now under enquiry . men may , men do take many wayes to make a judgement of themselves . some do it on slight and trivial conjectures ; some on bold and wicked presumptions ; some on desperate atheistical notions ; as deut. . . some with more sobriety and sence of eternity , lay down principles , it may be good and true in themselves ; from them they draw conclusions , arguing from one thing unto another ; and in the end oft-times either deceive themselves , or sit down no less in the dark , than they were at the entrance of their self-debate and examination . a mans judgement upon his own reasonings is seldom true , more seldom permanent . i speak not of self-examination , with a due discussion of graces and actions , but of the final sentence as to state and condition , wherein the soul is to acquiesce . this belongs unto christ. now there are two wayes whereby the lord jesus christ gives forth his decretory sentence in this matter . . by his word . he determines in the word of the gospel of the state and condition of all men indefinitely . each individual coming to that word , receives his own sentence and doom . he told the jews that moses accused them , john . . his law accused and condemned the transgressors of it . and so doth the acquit every one that is discharged , by the word of the gospel . and our self-judging , is but our receiving by faith his sentence in the word . his process herein we have recorded , joh . , . his soul ( that is of the sinner ) draweth neer to the grave , and his life to the destroyers ; this seems to be his state ; it is so indeed ; he is at the very brink of the grave and hell . what then ; why if there be with him , or stand over him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the angel interpreting , or the angel of the covenant , who alone is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one of a thousand ; what shall he doe ? he shall shew unto him his uprightness . he shall give in unto him a right determination of his interest in god , and of the state and frame of his heart towards god ; whereupon god shall speak peace unto his soul , and deliver him from his entanglements , v. . jesus christ hath in the word of the gospel stated the condition of every man. he tells us , that sinners , of what sort soever they are , that believe , are accepted with him ; and shall receive forgiveness from god ; that none shall be refused or cast off that come unto god by him . the soul of whom we are treating is now upon the work of coming unto god for forgiveness by jesus christ. many and weighty objections it hath in and against its self , why it should not come , why it shall not be accepted . our lord jesus the wisdom of god foresaw all these objections ; he foreknew what could be said in the case , and yet he hath determined the matter , as hath been declared . in general , mens arguings against themselves arise from sin and the law. christ knowes what is in them both . he tryed them to the uttermost , as to their penalties ; and yet he hath so determined as we have shewed . their particular objections , are from particular considerations of sin ; their greatness , their number , their aggravations . christ knows all these also ; and yet stands to his firmer determination . upon the whole matter then , it is meet his word should stand . i know when a soul brings it self to be judged by the word of the gospel , it doth not alwayes in a like manner receive and rest in the sentence given . but when christ is pleased to speak the word with power to men , they shall hear the voyce of the son of god , and be concluded by it . let the soul then that is rising out of depths , and pressing towards a sence of forgiveness , lay it self down before the word of christ in the gospel . let him attend to what he speaks ; and if for a while it hath not power upon him to quiet his heart , let him wait a season , and light shall arise unto him out of darkness . christ will give in his sentence into his conscience with that power and efficacy , as he shall finde rest and peace in it . . christ also judgeth by his spirit ; not only in making this sentence of the gospel to be received effectually in the soul , but in and by peculiar actings of his upon the heart and soul of a believer : . cor. . . we have received the spirit of god , that we may know the things that are freely given us of god. the spirit of christ acquaints the soul , that this and that grace is from him , that this or that duty was performed in his strength . he brings to mind , what at such and such times was wrought in men by himself , to give them supportment and relief in the times of depths and darkness . and when it hath been clearly discovered unto the soul at any time by the holy ghost , that any thing wrought in it , or done by it hath been truely saving ; the comfort of it will abide in the midst of many shakings and temptations . . he also by his spirit bears witness with our spirits , as to our state and condition . of this i have spoken largely elsewhere , and therefore shall now pass it by . this then is our first general rule and direction . selfdeterminations concerning mens spiritual state and condition , because their minds are usually influenced by their distempers , are seldom right and according to rule . mistakes in such determinations are exceedingly prejudicial to a soul seeking out after relief , and sence of forgiveness ; let christ then be the judge in this case by his word and spirit , as hath been directed . rule ii. self-condemnation and abhorrency for sin consistent with gospel justification and peace . the nature of gospel-assurance ; what is consistent with it . what are the effects of it . self-condemnation and abhorrency do very well consist with gospel-justification and peace . some men have no peace , because they have that , without which it is impossible they should have peace . because they cannot but condemn themselves , they cannot entertain a sence , that god doth acquit them . but this is the mystery of the gospel , which unbelief is a stranger unto ; nothing but faith can give a real subsistence unto these things , in the same soul , at the same time . it is easie to learn the notion of it , but it is not easie to experience the power of it . for a man to have a sight of that within him , which would condemn him for which he is troubled , and at the same time to have a discovery of that without him , which will justifie him , and to rejoyce therein , is that which he is not lead unto , but by faith in the mystery of the gospel . we are now under a law for justification , which excludes all boasting , rom. . . so that though we have joy enough in another , yet we may have , we alwayes have sufficient cause of humiliation in our selves . the gospel will teach a man to feel sin , and believe righteousness at the same time . faith will carry heaven in one hand , and hell in the other ; shewing the one deserved , the other purchased . a man may see enough of his own sin and folly to bring gehennam è coelo , a hell of wrath out of heaven ; and yet see christ bring coelum ex inferno , a heaven of blessedness out of an hell of punishment . and these must needs produce very divers , yea contrary effects and operations in the soul. and he who knows not how to assign them their proper duties , and seasons , must needs be perplexed . the work of self-condemnation then , which men in these depths cannot but abound with , is in the disposition of the covenant of grace , no way inconsistent with , nor unsuited unto justification , and the enjoyment of peace in the sence of it . there may be a deep sence of sin on other considerations besides hell. david was never more humbled for sin , than when nathan told him it was forgiven . and there may be a view of hell as deserved , which yet the soul may know it self freed from , as to the issue . to evidence our intendment in this discourse , i shall briefly consider what we intend by gospel assurance of forgiveness , that the soul may not be solicitous and perplexed , about the utter want of that , which perhaps it is already in some enjoyment of . some men seem to place gospel assurance in an high unassaulted confidence of acceptance with god. they think it is in none but such , as if a man should go to them , and ask them , are you certain you shall be saved , have boldness , and confidence , and ostentation to answer presently , yea they are certain they shall be saved . but as the blessed truth of assurance hath been reproached in the world under such a notion of it , so such expressions become not them who know what it is to have to do with the holy god who is a consuming fire . hence some conclude , that there are very few believers who have any assurance , because they have not this confidence , or are more free to mention the oppasition they meet with , than the supportment they enjoy . and thus is it rendred a matter not greatly to be desired , because it is so rarely to be obtained ; most of the saints serving god , and going to heaven well enough without it ; but the matter is otherwise . the importance of it , not only as it is our life of comfort and joy , but also as it is the principal means of the flourishing of our life of holiness , hath been declared before ; and might be further manifested , were that our present business ; yea and in times of tryall , which are the proper seasons for the effectual working and manifestation of assurance , it will and doth appear , that many , yea that most of the saints of god , are made partakers of this grace and priviledge . i shall then in the pursuit of the rule laid down , do these two things . ( . ) shew what things they are which are not only consistent with assurance , but are even necessary concomitants of it , which yet if not duely weighed and considered , may seem so far to impeach a mans comfortable perswasion of his condition before god , as to leave him beneath the assurance sought after . and , . i shall speak somewhat of its nature : especially as manifesting its self by its effects . . a deep sense of the evil of sin , of the guilt of mans own sin , is no way inconsistent with gospel assurance of acceptance with god through christ , and of forgiveness in him . by a sense of the guilt of sin ; i understand two things . ( . ) a clear conviction of sin by the holy ghost , saying unto the soul , thou art the man ; and ( . ) a sense of the displeasure of god , or the wrath due to sin , according to the sentence of the law. both these david expresseth in that complaint , psal. . . my life is spent with grief , and my years with sighing , my strength faileth because of mine iniquity , and my bones are consumed . his iniquity was before him , and a sense of it pressed him sore . but yet notwithstanding all this , he had a comfortable perswasion that god was his god in covenant , v. . i trusted in thee o lord , i said , thou art my god. and the tenor of the covenant , wherein alone god is the god of any person is , that he will be mercifull unto their sin and iniquity . to whom he is a god , he is so according to the tenor of that covenant ; so that here these two are conjoyned . saith he , lord , i am pressed with the sense of the guilt of mine iniquities , and thou act my god who forgivest them . and the ground hereof is , that god by the gospel hath divided the work of the law , and taken part of it out of its hand . it s whole work and duty is to condemn the sin and the sinner . the sinner is freed by the gospel , but its right lyes against the sin still , that it condemns , and that justly . now though the sinner himself be freed , yet finding his sin layd hold of and condemned , it fills him with a deep sense of its guilt , and of the displeasure of god against it ; which yet hinders not , but that at the same time , he may have such an insight as faith gives into his personal interest in a gospel acquitment . a man then may have a deep sense of sin all his dayes , walk under the sense of it continually , abhorr himself for his ingratitude , unbelief , and rebellion against god , without any impeachment of his assurance . . deep sorrow for sin is consistent with assurance of forgiveness yea it is a great means of preservation of it . godly sorrow , mourning , humiliation , contriteness of spirit , are no less gospel graces , and fruits of the holy ghost , than faith it self ; and so are consistent with the highest flourishings of faith whatever . it is the work of heaven it self , and not of the assurance of it , to wipe all tears from our eyes . yea these graces have the most eminent promises annexed to them , as isa. . . chap. . . with blessedness it self , math. . . yea they are themselves the matter of many gracious gospel promises , zech. . . so that they are assuredly consistent with any other grace or priviledge that we may be made partakers of ; or are promised unto us . some finding the weight and burden of their sins , and being called to mourning and bumiliation on that account , are so taken up with it , as to lose the sense of forgiveness , which rightly improved , would promote their sorrow , as their sorrow seems directly to sweeten their sense of forgiveness . sorrow absolutely exclusive of the faith of forgiveness , is legall , and tendeth unto death . assurance absolutely exclusive of godly sorrow is presumption , and not a perswasion from him that calleth us . but gospel sorrow , and gospel assurance may well dwell in the same breast at the same time . indeed as in all worldly joyes there is a secret wound ; so in all godly sorrow and mourning considered in its self , there is a secret joy and refreshment ; hence it doth not wither and dry up , but rather enlarge , open , and sweeten the heart . i am perswaded that generally they mourn most , who have most assurance . and all true gospel mourners , will be found to have the root of assurance so grafted in them , that in its proper season ( a time of trouble ) it will undoubtedly flourish . . a deep sense of the indwelling power of sin , is consistent with gospel assurance . sense of indwelling sin will cause manifold perplexities in the soul. trouble , disquietments , sorrow , and anguish of heart , expressing themselves in sighs , mourning , groaning for deliverance alwayes attend it . to what purpose do you speak to a soul highly sensible of the restless power of indwelling sin concerning assurance . alas , saith he , i am ready to perish every moment , my lusts are strong , active , restless , yea outragious ; they give me no rest , no liberty , and but little success do i obtain . assurance is for conquerours ; for them that live at rest and peace . i lie groveling on the ground all my dayes , and must needs be uncertain what will be the issue . but when such an one hath done all he can , he will not be able to make more wofull complaints of this matter than paul hath done before him . rom. . and yet he closeth the discourse of it with as high an expression of assurance as any person needs to seek after , v. last , and chap. . . it is not assurance , but enjoyment that excludes this sense and trouble . but if men will think they can have no assurance , because they have that , without which it is impossible they should have any , it is hard to give them relief . a little cruse of salt of the gospel cast into these bitter waters will make them sweet and wholsom . sense of the guilt of sin may consist with faith of its pardon and forgiveness in the blood of christ. godly sorrow may dwell in the same heart at the same time , with joy in the holy ghost ; and groaning after deliverance from the power of sin , with a gracious perswasion that sin shall not have dominion over us , because we are not under the law but grace . . doubtings , fears , temptations , if not ordinarily prevailing are consistent with gospel assurance . though the devils power he limited in reference unto the saints , yet his hands are not tyed . though he cannot prevail against them , yet he can assault them . and although there be not an evil heart of unbelief in believers , yet there will still be unbelief in their hearts . such an evidence , conviction , and perswasion of acceptance with god as are exclusive of all contrary reasonings , that suffer the soul to hear nothing of objections , that free and quiet it from all assaults are neither mentioned in the scripture , nor consistent with that state wherein we walk before god , nor possible on the account of sathans will and ability to tempt , or of our own remaining unbelief . assurance encourageth us in our combate , it delivereth us not from it . we may have peace : with god , when we have none from the assaults of sathan . now unless a man do duly consider the tenor of the covenant wherein we walk with god , and the nature of that gospel obedience which he requires at our hands , with the state and condition which is our lot and portion whilest we live in this world , the dayly sense of these things , with the trouble that must be undergone on their account , may keep him in the dark unto himself , and hinder him from that establishment in believing which otherwise he might attain unto . on this account some as holy persons as any in this world , being wholly taken up with the consideration of these home bred perplexities , and not clearly acquainted with the way and tenor of assuring their souls before god according to the rule of the covenant of grace , have passed away their dayes in a bondage frame of spirit , and unacquaintance with that strong consolation which god is abundantly willing that all the heirs of promise should receive . . evangelical assurance is not a thing that consisteth in any point , and so incapable of variation . it may be higher or lower , greater or less , obscure or attended with more evidence . it is not quite lost ; when it is not quite at its highest . god sometimes marvellously raiseth the souls of his saints with some close and neer approaches unto them ; gives them a sense of his eternal love ; a taste of the embraces of his son , and the inhabitation of the spirit , without the least intervening disturbance , then this is their assurance . but this life is not a season to be alwayes taking wages in ; our work is not yet done , we are not alwayes to abide in this mount ; we must down again into the battle , fight again , cry again , complain again ; shall the soul be thought now to have lost its assurance ? not at all , it had before assurance with joy , triumph , and exultation ; it hath it now , or may have , with wrestling , cryes , tears , and supplications . and a mans assurance may be as good , as true , when he lyes on the earth with a sense of sin , as when he is carryed up to the third heaven with a sense of love , and foretaste of glory . in brief , this assurance of salvation is such a gracious evangelical perswasion of acceptance with god in christ , and of an interest in the promises of preservation unto the end , wrought in believers by the holy ghost , in and through the exercise of faith , as for the most part produceth these effects following . . it gives delight in obedience , and draws out love in the duties that unto god we do perform . so much assurance of a comfortable issue of their obedience , of a blessed end of their labours and duties , of their purifying their hearts , and pressing after universal renovation of mind and life , as may make them chearfull in them , as may give love and delight in the pursuit of what they are engaged in , is needfull for the saints , and they they do not often go without it ; and where this is , there is gospel assurance . to run as men uncertain , to fight as those that beat the air , to travel as not any way perswaded of a comfortable entertainment or refreshment at the journeys end , is a state and condition that god doth not frequently leave his people unto . and when he doth , it is a season wherein he receives very little of glory from them , and they very little increase of grace in themselves . many things , as hath been shewed , do interpose , many doubts arise and intangling perplexities , but still there is a comfortable perswasion kept alive , that there is a rest provided , which makes them willing unto , and chearfull in their most difficult duties . this prevaileth in them , that their labour in the lord , their watchings , praying , suffering , alms , mortification , fighting against temptation , crucifying the flesh with the lusts thereof , shall not be in vain . this gives them such a delight in their most difficult duties , as men have in a hard journey towards a desirable home , or a place of rest. . it casts out fear , tormenting fear , such as fills the soul with perplexing uncertainties , hard thoughts of god , and dreadfull apprehensions of wrath to come : there are three things spoken concerning that fear which is inconsistent with the assurance of forgiveness . first , with respect unto its principle , it is from a spirit of bondage , rom. . . we have not again received the spirit of bondage unto fear : it is not such a fear as makes an occasional incursion upon the mind or soul ; such as i se xcited and occasioned by incident darkness and temptation , such as the best , and persons of the highest assurance are liable and obnoxious unto ; but it is such as hath a compleat abiding principle in the soul , even a spirit of bondage , a prevailing frame constantly inclining it to fear , or dreadful apprehensions of god and its own condition . secondly , that it tends to bondage , it brings the soul into bondage , heb. . , . he dyed to deliver them who by fear of death were in bondage all their daies . fear of death as penal , as it lyes in the curse , which is that fear that proceeds from a spirit of bondage , brings the persons in whom it is into bondage ; that is , it adds weariness , trouble , and anxiety of mind unto fear , and puts them upon all waies and means imaginable , unduly and disorderly to seek for a remedy or relief . thirdly , it hath torment ; fear hath torment , joh. . . it gives no rest , no quietness unto the mind ; now this is so cast out by gospel assurance of forgiveness , that though it may assault the soul , it shall not possess it ; though it make incursions upon it , it shall not dwell abide and prevail in it . . it gives the soul an hope and expectation of the glory that shall be revealed , and secretly stirs it up , and enlivens it unto a supportment in sufferings , tryals and temptations . this is the hope which makes not ashamed , rom. . . and that , because it will never expose the soul unto disappointment . where ever there is the root of assurance , there will be this fruit of hope . the proper object of it , is things absent , invisible , eternal ; the promised reward in all the notions , respects and concernments of it . this hope goes out unto , in distresses , temptations , failings ; and under a sense of the guilt and power of sin . hence ariseth a spring of secret relief in the soul , something that calms the heart , and quiets the spirit in the midst of many a storm . now , as where ever assurance is , there will be this hope ; so , where ever this secret relieving hope is , it grows on no other root , but a living perswasion of a personal interest in the things hoped for . . as it will do many other things ; so that i may give one comprehensive instance , it will carry them out in whom it is , to dye for christ. death unto men who saw not one step beyond it , was esteemed of all things most terrible . the way and means of its approach add unto its terrour . but this is nothing in comparison of what it is unto them who look through it as a passage into ensuing eternity . for a man then to chuse death rather than life , in the most terrible manner of its approach , expecting an eternity to ensue , it argues a comfortable perswasion of a good state and condition after death . now i am perswaded that there are hundreds , who upon gospel saving accounts would embrace a stake for the testimony of jesus , who yet know not at all that they have the assurance we speak of , and yet nothing else would enable them thereunto . but these things being besides the main of my intendment , i shall pursue them no further , only the rule is of use . let the soul be sure to be well acquainted with the nature of that which it seeks after , and confesseth a sense of the want of . rule iii. continuance in waiting necessary unto peace and consolation . the fourth rule . remove the hinderances of believing by a searching out of sin . rules and directions for that duty . whatever your condition be , and your apprehension of it ; yet continue waiting for a better issue , and give not over through weariness or impatience . this rule contains the summ of the great example given us in this psalm . forgiveness in god being discovered , though no sense of a particular interest therein as yet obtained ; that which the soul applies it self unto , is diligent , carefull , constant , persevering waiting ; which is variously expressed in the , and , verses . the holy ghost tells us , that light is sown for the righteous , and gladness for the upright in heart , psal. . . light and gladness are the things now enquired after . deliverance from darkness , misapprehensions of god , hard and misgiving thoughts of his own condition , is that which a soul in its depths reacheth towards . now , saith the holy ghost , these things are sown for the righteous . doth the husbandman after he casts his seed into the earth , immediately the next day , the next week , expect that it will be harvest ? doth he think to reap so soon as he hath sown ? or doth he immediately say , i have laboured in vain , here is no return , i will pull up the hedge of this field and lay it waste ? or i see a little grass in the blade , but no corn , i will give it to the beasts to devour it ? no , his god , as the prophet speaks , instructs him unto discretion and teacheth him ; namely , what he must do , and how he must look for things in their season . and shall not we be instructed by him ? behold the husbandman , saith james , waiteth for the precious fruit of the earth , and hath long patience for it , until he receive the early and the latter rain , jam. . . and is light sown for them that are in darkness , and shall they stifle the seed under the clods , or spoil the tender blade , that is springing up , or refuse to wait for the watering and dews of the spirit , that may bring it forth to perfection ? waiting is the only way to establishment and assurance ; we cannot speed by our haste ; yea nothing puts the end so far away , as making too much haste and speed in our journey . the ground hereof is , that a sense of a special interest in forgiveness and acceptance , is given into the soul by a meer act of soveraignty . it is not , it will not be obtained by or upon any rational conclusions or deductions that we can make : all that we can do is but to apply our selves to the removal of hinderances . for the peace and rest sought for , come from meer prerogative . when he giveth quietness , who can give trouble ? and when he hideth his face , who can behold him ? job . . now what is the way to receive that which comes from meer soveraignty and prerogative ? doth not the nature of the thing require humble waiting ? if then either impatience cast the soul into frowardness , or weariness make it slothfull , which are the two waies whereby waiting is ruined ; let not such an one expect any comfortable islue of his contending for deliverance out of his depths . and let not any think to make out their difficulties any other way : their own reasonings will not bring them to any establishing conclusions ; for they may lay down propositions , and have no considerable objections to lye against either of them , and yet be far enough from that sweet consolation , joy and assurance which is the product of the conclusion , when god is not pleased to give it in ; yea a man may sometimes gather up consolation to himself upon such terms , but it will not abide . so did david , psal. , . he thus argues with himself , he whose mountain is made strong , to whom god is a defence , he shall never be moved nor be shaken ; but i am thus settled of god , therefore i shall not be moved ; and therein he rejoyceth . it is an expression of exultation that he useth ; but what is the issue of it ? in the midst of these pleasing thoughts of his , god hides his face , and he is troubled ; he cannot any longer draw out the sweetness of the conclusion mentioned . it was in him before from the shines of gods countenance , and not from any arguings of his own . no disappointment then , no tediousness or weariness should make the soul leave waiting on god , if it intend to attain consolation and establishment . so dealeth the church , lam. . . this i recall to mind , therefore have i hope : what is it that she calls to mind , this , that it is of the lords mercy that we are not consumed , because his compassions fail not , vers . . i will yet hope , i will yet continue in my expectation upon the account of never failing-compassion ; of endless mercies in him , whatever my present condition be . and thence she makes a blessed conclusion , vers . . it is good that a man should both hope , and quietly wait for the salvation of the lord. and this is our third rule . it is good to hope and wait , whatever our present condition be , and not to give over , if we would not be sure to fail : whereunto i speak no more , because the close of this psalm insists wholly on this duty , which must be further spoken unto . rule iv. seeing in the course of our believing and obedience , that which is chiefly incumbent on us , for our coming up to establishment and consolation , is spiritual diligence in the removal of the hinderances thereof : let the soul that would attain thereunto , make through work in the search of sin , even to the sins of youth ; that all scores on that account may clearly be wiped out . if there be much rubbish left in the foundation of the building , no wonder if it alwaies shake and totter . mens leaving of any sin unsearched to the bottom , will poison all their consolation . david knew this , when in dealing with god in his distresses , he prayes that he would not remember the sins and transgressions of his youth , psal. . . youth is oftentimes a time of great vanity and unmindfulness of god ; many stains and spots are therein usually brought upon the consciences of men . childhood and youth are vanity , eccles. . . not because they soon pass away , but because they are usually spent in vanity , as the following advice ( of chap. . . ) to remember god in those daies , doth manifest . the way of many is to wear such things out of mind , and not to walk in a sense of their folly and madness , never to make through work with god about them . i speak of the saints themselves ; for with others that live under the means of grace , whom god intends any way to make usefull and industrious in their generation , this is the usual course ; by convictions , restraining grace , afflictions , love of employment and repute , god gives them another heart than they had for a season . another heart , but not a new heart . hence another course of life , another profession , other actions than formerly doe flow ; with this change they do content themselves ; they look on what is past perhaps with delight , or as things fit enough for those daies , but not for those they have attained unto ; here they rest , and therefore never come to rest . but i speak of the saints themselves , who make not such through , full , close work in this kind as they ought . an after-reckoning may come in on this hand to their own disturbance , and an inconquerable hinderance of their peace and settlement be brought in , on this account . so was it with job , chap. . , he makes me possess the sins of my youth . god filled his heart , his thoughts , his mind with these sins ; made them abide with him , so that he possessed them ; they were alwaies present with him . he made the sins of his youth the sufferings of his age . and it is a sad thing , as one speaks , when young sins and old bones meet together ; as zophar , chap. . . his bones are filled with the sins of his youth . the joyous frame of some mens youth , makes way for sad work in their age. take heed young ones , you are doing that which will abide with you to age , if not to eternity . this possessing of the sins of youth , job calls , the writing of bitter things against him . as indeed it is impossible but that sin should be bitter one time or other . god calls it a root that beareth gall and wormwood , deut. . . a root of bitterness springing up into defilement , heb. . . this then is to be searched out to the bottom . israel will not have success nor peace whilst there is an achan in the camp. neither success in temptation , nor consolation in believing is to be expected , whilst any achan , any sin unreckoned for , lyes in the conscience . now for them who would seriously accomplish a diligent search in this matter , which is of such importance unto them , let them take these two directions . . let them go over the consideration of those sins , and others of the like nature , which may be reduced unto the same general heads with them , which we laid down before , as the sins which generally cast men into depths and intanglements . and if they find they have contracted the guilt of any of them , let them not think strange that they are yet bewildred in their condition , and do come short of a refreshing sense of peace with god , or an interest in forgiveness . rather let them admire the riches of patience , grace and forbearance , that they are not cast utterly out of all hopes of a recovery . this will speed an end unto their trouble , according to the direction given . . let them cast the course of their times under such heads and seasons , as may give them the more clear and distinct view and apprehension of the passages in them between god and their souls , which may have been provoking unto him . as , first , for the state of their inward man , let them consider , first , the unregenerate part of their lives , that which was confessedly so , before they had any real work of god upon their hearts ; and therein enquire after two things . . if there were then any great and signal eruptions of sins against god ; for of such god requires that a deep sense be kept on our souls all our daies . how often do we find paul calling over the sins of his life and waies before his conversion . i was , saith he , injuricus , and a blasphemer . such reflexions ought persons to have on any great provoking occasions of sin , that may keep them humble , and necessitate them constantly to look for a fresh sense of pardon through the blood of christ. if such sins lye neglected , and not considered according to their importance , they will weaken the soul in its comforts whilst it lives in this world . . if there were any signal intimations made of the good will and love of god to the soul , which it broke off from through the power of its corruption and temptation , they require a due humbling consideration all our daies ; but this hath been before spoken unto . secondly , in that part of our lives , which upon the call of god we have given up unto him . there are two sorts of sins that do effectually impeach our future peace and comfort , which ought therefore to be frequently renewed and issued in the blood of christ. first , such as by reason of any aggravating circumstances have been accompanied with some especial unkindness towards god. such are sins after warnings , communications of a sense of love , after particular ingagements against them , relapses , omissions of great opportunities and advantages for the furtherance of the glory of god in the world . these kinds of sins have much unkindness attending them , and will be searched out if we cover them . . sins attended with scandal towards fewer , or more , or any one single person who is or may be concerned in us : the aggravations of these kind of sins are commonly known . thirdly , the various outward states and conditions which we have passed through , as of prosperity and afflictions , should in like manner fall under this search and consideration . it is but seldom that we fill up our duty , or answer the mind of god in any dispensation of providence . and if our neglect herein be not managed aright , they will undoubtedly hinder and interrupt our peace . rule v. the fifth rule . distinction between unbelief and jealousie . the sixth rule . distinction between faith and spiritual sense . learn to distinguish between unbelief and jealousie . there is a twofold unbelief . ( . ) that which is universal and privative , such as is in all unregenerate persons ; they have no faith at all , that is , they are dead men and have no principles of spiritual life . this i speak not of , it is easily distinguished from any grace , being the utter enemy and privation as it were of them all . ( . ) there is an unbelief partial and negative , consisting in a staggering at , or questioning of the promises . this is displeasing to god , a sin which is attended with unknown aggravations , though men usually indulge it in themselves . it is well expressed , psal. . , . god had promised his presence to the people in the wilderness to feed , sustain , and preserve them . how did they entertain these promises of god ? can he , say they , give bread ? can he give flesh unto his people ? vers . . what great sin , crime , or offence is in this enquiry ? why vers . . this is called speaking against god ; they spake against god ; they said , can he furnish a table in the wilderness ? unbelief in questioning of the promises is a speaking against god , a limiting of the holy one of israel , as it is called , vers . . an assigning of bounds to his goodness , power , kindness and grace , according to what we find in our selves , which he abhors . by this unbelief we make god like our selves ; that is our limiting of him , expecting no more from him , than either we can do , or see how it may be done . this you will say was a great sin in the israelites , because they had no reason to doubt or question the promises of god. it is well we think so now ; but when they were so many thousand families , that had not one bit of bread , nor drop of water aforehand for themselves and their little ones , there is no doubt but they thought themselves to have as good reason to question the promises , as any one of you can think that you have . we are ready to suppose that we have all the reasons in the world ; every one supposeth he hath those that are more cogent than any other hath , to question the promises of grace , pardon , and forgiveness ; and therefore the questioning of them is not their sin , but their duty . but pretend what we will , this is speaking against god , limiting of him , and that which is our keeping off from stedfastness and comfort . but now there may be a jealousie in a gracious heart concerning the love of christ , which is acceptable unto him , at least which he is tender towards , that may be mistaken for this questioning of the promises by unbelief , and so help to keep the soul in darkness and disconsolation , this the spouse expresseth in her self , cant. . . love is strong as death , jealousie is hard as the grave , the coals thereof are coals of fire which hath a most vehement flame . love is the foundation . the root ; but yet it bears that fruit which is bitter although it be wholsome ; that which fills the soul with great perplexities , and makes it cry out for a nearer and more secure admission into the presence of christ. set me , saith the spouse , as a seal upon thy heart , as a seal upon thine arms , for jealousie is cruel as the grave . i cannot bear this distance from thee , these fears of my being disregarded by thee . set me as a seal on thy heart . now this spiritual jealousie is the solicitousness of the mind of a believer who hath a sincere love for christ , about the heart , affection , and good will of christ towards it , arising from a consciousness of its own unworthiness to be beloved by him , or accepted with him . all causeless jealousie ariseth from a secret sence and conviction of unworthiness in the person in whom it is , and a high esteem of him that is the object of it ; or concerning whose love and affection any one is jealous . so it is with this spiritual jealousie ; the root of it is love , sincere love , that cannot be quenched by waters , nor drowned by floods , v. . which nothing can utterly prevail against , or overcome . this gives the soul high thoughts of the glorious excellencies of christ , fills it with admiration of him ; these are mixed with a due sense of its own baseness , vileness and unworthiness to be owned by him , or accepted with him . now if these thoughts on the one hand , and on the other be not directed , guided , and managed aright by faith , which alone can shew the soul , how the glory of christ consisteth principally in this , that he being so excellent and glorious , is pleased to love us with love unexpressible who are vile and sinful , questionings about the love of christ , and those attended with much anxiety and trouble of mind , will arise . now this frame may sometimes be taken for a questioning of the promises of god , and that to be a defect in faith which is an excess of love ; or at most such an irregular acting of it , as the lord christ will be very tender towards , and which is consistent with peace and a due sense of the forgiveness of sins . mistake not then these one for another , lest much causeless unquietness ensue in the judgement which you are to make of your selves . but you will say how shall we distinguish between these two , so as not causelesly to be disquieted and perplexed ? i answer briefly , . unbelief working in and by the questioning of the promises of god , is a weakning , disheartning , dispiriting thing it takes off the edge of the soul from spiritual duties and weakens it both as unto delight and strength . the more any one questions the promises of god , the less life , power , joy and delight in obedience he hath . for faith is the spring and root of all other graces ; and according as that thriveth or goeth backwards so do they all . men think sometimes , that their uncertainty of the love of god and of acceptance with him by the forgiveness of sin , doth put them upon the performance of many duties , and they can have no rest or peace in the omission of them . it may be it is so ; yea this is the state and condition with many . but what are these duties ? and how are they performed ? and what is their acceptance with god ? the duties themselves are legal , which denomination ariseth not from the nature , substance or matter of them , for they may be the same that are required and injoyned in the gospel , but from the principle from whence they proceed , and the end to which they are used . now these in this case are both legal , their principle is legal fear , and their end is legal righteousness ; the whole attendance unto them a seeking of righteousness as it were by the works of the law : and how are they performed ? plainly , with a bondage frame of spirit , without love , joy , liberty , or delight ; to quiet conscience , to pacifie god , are the things in them aymed at ; all in opposition to the blood and righteousness of christ. and are they accepted with god ? let them be multiplyed never so much , he every where testifieth that they are abhorred by him . this then unbelief mixed with convictions will do . it is the proper way of venting and exercising it self where the soul is brought under the power of conviction . but as unto gospel obedience in all the duties of it , to be carryed on in communion with god by christ , and delight in him , all questioning of the promises weakens and discourageth the soul , and makes them all wearisome and burdensome unto it . but the jealousie that is exercised about the person and love of christ unto the soul , is quite of another nature , and produceth other effects . it cheers , enlivens , and enlargeth the soul , stirs up to activity , earnestness , and industry in its enquiries and desires after christ. jealousie , saith the spouse , is hard as the grave , therefore set me as a seal upon thy heart , as a seal upon thy arm . it makes the soul restlesly pant after neerer more sensible and more assured communion with christ ; it stirs up vigorous and active spirits in all duties . every doubt and fear that it ingenerates concerning the love of christ , stirs up the soul unto more earnestness after him , delight in him , and sedulous watching against every thing that may keep it at a distance from him , or occasion him to hide , withdraw , or absent himself from it . . unbelief that works by questioning of the promises , is universally selfish ; it begins and ends in self . self-love , in desires after freedom from guilt , danger and punishment , are the life and soul of it . may this end be attained , it hath no delight in god. nor doth it care what way it be attained so it may be attained . may such persons have any perswasions that they shall be freed from death and hell , be it by the works of the law , or by the observance of any inventions of their own , whether any glory ariseth unto god from his grace and faithfulness or no , they are not solicitous . the jealousie we speak of hath the person of christ and his excellency for its constant object . these it fills the mind with in many and various thoughts , still representing him more and more amiable and more desirable unto the soul. so doth the spouse upon the like occasion , as you may see at large , cant. . , , , , , , , . being at some loss for his presence , for he had withdrawn himself , not finding her wonted communion and entercourse with him , fearing that upon her provocation she might forfeit her interest in his love , she falls upon the consideration of all his excellencies , and thereby the more enflames her self unto desires after his company and enjoyment . and these divers things may be thus distinguished and discerned . rule vi. learn to distinguish between faith and spiritual sense . this rule the apostle gives us , cor. . . we walk by faith and not by sight . it is the sight of glory that is especially here intended . but faith and sense in any kind are clearly distinguished . that may be believed , which is not felt . yea , it is the will and command of god , that faith should stand and do its work , where all sense fails , esa. . . and it is with spiritual sense in this matter , as it is with natural . thomas would not believe , unless he saw the object of his faith with his eyes , or felt it with his hand : but , saith our saviour , blessed are they who believe , and have not seen ; who believe upon the testimony of god , without the help of their own sense or reason . and , if we will believe no more of god , of his love , of grace , of our acceptance with him , than we have a spiritual affecting sense of , we shall be many times at a loss . sensible impressions from gods love , are great springs of joy , but they are not absolutely necessary unto peace ; nor unto an evidence that we do believe . we will deal thus with the vilest person living . we will believe him whilest we have the certainty of our sense to secure us . and if we deal so with god what is there in our so doing , praise worthy ? the prophet tells us , what it is to believe , in respect of providence , hab. . . when there is nothing left outward and visible to support us , then to rest quietly on god , that is to believe . so psal. . . and the apostle in the example of abraham , shews us what it is to believe with respect unto a special promise , rom. . . against hope , he believed in hope . when he saw not any outward ordinary means for the accomplishment of the promise , when innumerable objections arose against any such hope as might have respect unto such means , yet he resolved all his thoughts into the faithfulness of god in the promise , and therein raised a new hope in its accomplishment ; so in hope believing against hope . to clear this matter you must observe what i intend by this spiritual sense , which you must learn to distinguish faith from ; and to know that true faith interesting the soul in forgiveness may be without it , that so you may not conclude unto a real want of pardon , from the want of the refreshing sense of it . grace in general may be referred unto two heads . ( . ) our acceptation with god through christ ; the same upon the matter with the forgiveness of sin that we are treating of . and ( . ) grace of sanctification from god in christ : of each of these there is a spiritual sense , or experience to be obtained ; in both distinguished from faith that gives us a real interest in forgiveness . of the first , or the spiritual sense that we have of acceptance with god , there are sundry parts or degrees ; as first , hereunto belongs peace with god , rom. . . being justified by faith , we have peace with god. this peace is the rest and composure of the soul emerging out of troubles , upon the account of the reconciliation and friendship made for it by the blood of christ. and it hath , as all peace hath , two parts ; first , a freedom from war , trouble , and distress ; and secondly , rest , satisfaction and contentment in the condition attained . and this , at least the second part of it , belongs unto the spiritual sense that we enquire after . again , there is in it joy in the holy ghost , called joy unspeakeable , and full of glory , pet. . . as also glorying in the lord , upon the account of his grace , esa. . . with many the like effects , preceding from a shedding abroad of the love of god in our hearts , rom. . . yea , you say these are the things you aim at ; these are the things you would attain , and be filled withall . it is this peace , this joy , this glorying in the lord that you would alwaies be in the possession of ; i say you do well to desire them , to seek and labour after them : they are purchased by christ for believers ; but you will do well to consider under what notion you do desire them . if you look on these things as belonging to the essence of faith , without which you can have no real interest in forgiveness or acceptance with god , you greatly deceive your own souls , and put your selves out of the way of obtaining of them . these these things are not believing , nor adequate effects of it ; so as immediately to be produced where ever faith is : but they are such consequents of it , as may , or may not ensue upon it , according to the will of god. faith is a seed that contains them virtually ; and out of which they may be in due time educed by the working of the word and spirit . and the way for any soul to be made partaker of them , is to wait on the soveraignty of god's grace , who createth peace in the exercise of faith upon the promises . he then that would place believing in these things , and will not be perswaded that he doth believe , until he is possessed of them ; he doth both lose the benefit , advantage and comfort of what he hath , and neglecting the due acting of faith , puts himself out of the way of attaining what he aimeth at . these things therefore are not needfull to give you a real , saving interest in forgiveness , as it is tendered in the promise of the gospel by the blood of christ. and it may be it is not the will of god , that ever you should be entrusted with them . it may be , it would not be for your good and advantage so to be . some servants that are ill husbands , must have their wages kept for them to the years end , or it will do them no good . it may be some would be such spendthrifts of satisfying peace and joy , and be so diverted by them from attending unto some necessary duties , as of humiliation , mortification , and self-abasament , without which their souls cannot live , that it would not be much to their advantage to be entrusted with them . it is from the same care and love , that peace and joy are detained from some believers , and granted unto others . you are therefore to receive forgiveness by a pure act of believing , in the way and manner before at large described . and do not think that it is not in you , unless you have constantly a spiritual sense of it in your hearts . see in the mean time that your faith bringeth forth obedience , and god in due time will cause it to bring forth peace . the like may be said concerning the other head of grace ; though it be not so direct unto our purpose , yet tending also to the relief of the soul in its depths . this is the grace that we have from god in christ for our sanctification : when the soul cannot find this in himself , when he hath not a spiritual sense and experience of its in being and power , when it cannot evidently distinguish it from that which is not right or genuine , it is filled with fears and perplexities , and thinks it is yet in its sin . he is so indeed who hath no grace in him ; but not he alwaies who can find none in him : but these are different things . a man may have grace , and yet not have it at some times much acting ; he may have grace for life , when he hath it not for fruitfulness and comfort , though it be his duty so to have it rev. . . tim. . . and a man may have grace acting in him , and yet not know , not be sensible that he hath acting grace . we see persons frequently under great temptations of apprehension that they have no grace at all , and yet at the same time to the clearest conviction of all who are able to discern spiritual things , sweetly and genuinely to act faith , love , submission unto god , and that in an high and eminent manner , psa. . heman complains that he was free among the dead ; a man of no strength , vers . , . as one that had no spiritual life , no grace . this afflicted his mind , and almost distracted him , vers . . and yet there can be no greater expressions of faith and love to god , than are mixed with his complaints . these things i say then , are not to be judged of by spiritual sense , but we are to live by faith about them . and no soul ought to conclude , that because it hath not the one , it hath not the other ; that because it hath not joy and peace , it hath no interest in pardon and forgiveness . rule vii . the seventh rule . mix not foundation and building work together . the eighth spend no time in heartless complaints , &c. mix not too much foundation and building work together . our foundation in dealing with god is christ alone , meer grace and pardon in him . our building is in and by holiness and obedience , as the fruits of that faith by which we have received the attonemont . and great mistakes there are in this matter which bring great intanglements on the souls of men . some are all their daies laying of the foundation , and are never able to build upon it unto any comfort to themselves , or usefulness unto others . and the reason is , because they will be mixing with the foundation ; stones that are fit only for the following building . they will be bringing their obedience , duties , mortification of sin , and the like , unto the foundation . these are precious stones to build with ; but unmeet to be first laid to bear upon them the whole weight of the building . the foundation is to be laid , as was said , in meer grace , mercy , pardon in the blood of christ. this the soul is to accept of , and to rest in meerly as it is grace , without the consideration of any thing in its self , but that it is sinfull and obnoxious unto ruine : this it finds a difficulty in , and would gladly have something of its own to mix with it : it cannot tell how to fix these foundation stones without some cement of its own endeavours and duty . and because these things will not mix , they spend a fruitless labour about it all their daies . but if the foundation be of grace , it is not at all of works ; for otherwise grace is no more grace . if any thing of our own be mixed with grace in this matter , it utterly destroys the nature of grace ; which if it be not alone , it is not at all . but doth not this tend to licenciousness ? doth not this render obedience , holiness , duties , mortification of sin , and good works , needless ? god forbid ; yea this is the only way to order them aright unto the glory of god. have we nothing to do but to lay the foundation ? yes , all our daies we are to build upon it , when it is surely and firmly laid . and these are the means and waies of our edification . this then is the soul to do who would come to peace and settlement . let it let go all former endeavours if it have been engaged unto any of that kind . and let it alone receive , admit of , and adhere to meer grace , mercy and pardon , with a full sense that in its self it hath nothing for which it should have an interest in them , but that all is of meer grace through jesus christ. other foundation can no man lay . depart not hence until this work be well over . surcease not an earnest endeavour with your own hearts to acquiesce in this righteousness of god , and to bring your souls unto a comfortable perswasion that god for christ his sake hath freely forgiven you all your sins . stir not hence untill this be effected . if you have been engaged in another way , that is , to seek for an interest in the pardon of sin by some endeavours of your own , it is not unlikely but that you are filled with the fruit of your own doings ; that is , that you go on with all kind of uncertainties , and without any kind of constant peace . return then again hither ; bring this foundation work to a blessed issue in the blood of christ , and when that is done , up and be doing . you know how fatal and ruinous it is for souls to abuse the grace of god , and the apprehension of the pardon of sins in the course of their obedience , to countenance themselves in sin , or the negligence of any duty ; this is to turn the grace of god into wantonness , as we have else where at large declared . and it is no less pernicious to bring the duties of our obedience , any reserves for them , any hopes about them , into the matter of pardon and forgiveness , as we are to receive them from god. but these things , as they are distinct in themselves ; so they must be distinctly managed in the soul ; and the confounding of them , is that which disturbs the peace , and weakens the obedience of many . in a confused manner they labour to keep up a life of grace and duty , which will be in their places conjoyned , but not mixed or compounded . first , to take up mercy , pardon and forgiveness absolutely on the account of christ , and then to yield all obedience in the strength of christ , and for the love of christ , is the life of a believer , ephes. . , , . rule viii . take heed of spending time in complaints , when vigorous actings of grace are your duty . fruitless and heartless complaints , bemoanings of themselves and their condition is the substance of the profession that some make . if they can object against themselves , and form complaints out of their conditions , they suppose they have done their duty . i have known some who have spent a good part of their time in going up and down from one to another with their objections and complaints . these things are contrary to the life of faith. it is good indeed in our spiritual distresses to apply our selves unto them who are furnished with the tongue of the learned , to know how to speak a word in season unto him that is weary . but for persons to fill their minds and imaginations with their own objections and complaints , not endeavouring to mix the words that are spoken for their relief and direction , with faith , but going on still in their own way , this is of no use or advantage . and yet some , i fear , may please themselves in such a course , as if it had somewhat of eminency in religion in it . others , it may be , drive the same trade in their thoughts , although they make not outwardly such complaints . they are conversant for the most part with heartless despondings . and in some they are multiplied by their natural constitutions or distempers . examples of this kind occur unto us every day . now what is the advantage of these things ? what did sion get when she cried , the lord hath forsaken me , and my god hath forgotten me ? or jacob , when he said , my way is hid from the lord , and my judgement is passed over from my god ? doubtless they did but prejudice themselves . how doth david rouse up himself when he found his mind inclinable unto such a frame ? for having said , why dost thou cast me off o god ? why go i mourning because of the oppression of mine enemy ? he quickly rebukes and recollects himself , saying , why art thou cast down o my soul , and why art thou disquieted within me ? hope in god , psal. . , . we must say then unto such heartless complainers , as god did to joshuah , get you up , why lye you thus upon your faces ? do you think to mend your condition by wishing it better , or complaining it is so bad ? are your complaints of want of an interest in forgiveness , a sanctified means to obtain it ? not at all ! you will not deal so with your selves in things natural or civil . in such things you will take an industrious course for a remedy , or for relief . in things of the smallest importance in this world , and unto this life , you will not content your selves with wishing and complaining . as though industry in the use of natural means for the attaining of natural ends , were the ordinance of god , and diligence in the use of spiritual means for the obtaining of spiritual ends were not . do not consult your own hearts only . what is it that the scripture calls for in your condition ? is it not industry and activity of spirit ? and what doth the nature of the thing require : distress that is yet hoped to be conquered , evidently calls for industry and diligence in the use of means for deliverance . if you are past hope , it avails not to complain . if you are not , why do you give up your selves to despondencies ? our saviour tells us , that the kingdom of heaven suffereth violence , and the violent take it by force , mat. . . it is not of the outward violence of its enemies seeking to destroy it , that our saviour speaks , but of that spiritual servency and ardency of mind , that is in those who intend to be partakers of it : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is taken by force , luke . . is no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is preached , the kingdom of god is preached , and every man presseth into it ; pressing into it , and taking it by force , are the same thing . there is then a violence , a restless activity and vigour of spirit to be used and exercised for an interest in this kingdom . apply this to your condition . are you in depths and doubts , staggering and uncertain , not knowing what is your condition , nor whether you have any interest in the forgiveness that is with god ? are you tossed up and down between hopes and fears , want peace , consolation and establishment ? why lye you upon your faces ? get up , watch , pray , fast , meditate , offer violence to your lusts and corruptions ; fear not , startle not at their crying or importunities to be spared ; press unto the throne of grace by prayers , supplications , importunities , restless requests : this is the way to take the kingdom of heaven . these things are not peace , they are not assurance , but they are part of the means that god hath appointed for the attainment of them . what then is the peculiar instruction that is proper for souls in this condition ? that plainly of the apostle , pet. . . give all diligence to make your calling and election sure . alas ! saith the soul , i am at no certainty , but rather am afflicted and tossed , and not comforted ; my heart will come to no stability ; i have no assurance , know not whether i am chosen or called ; yea fear that my latter end will be darkness and sorrow . there is i confess forgiveness with god , but justly fear that i shall never be made partaker of it . what is the usual course that is taken in such complaints by them to whom they are made ? mostly they have a good opinion of them that come with these complaints : they judge them to be godly and holy , though much in the dark ; if they knew them not before , yet upon these complaints they begin to be well perswaded of them . hereupon they are moved with pitty and compassion , and troubled to see them in their perplexities ; and set themselves to tender relief unto them : they mind them of the gracious promises of the gospel ; it may be fix upon some one or more of them in particular , which they explain unto them : thence they minde them of the abundant grace and tender love of the father , of the mercifull care of our high priest , his readiness and ability to save , his communications of such savours unto them as they perceive not . by such waies and means , by such applications do they seek to relieve them in the state and condition wherein they are . but what is the issue ? doth not this relief prove for the most part like the morning cloud , and as the early dew ; a little refreshment it may be it yields for a season , but it is quickly again dryed up , and the soul left in its heartless withering condition . you will say then , do you condemn this manner of proceeding with the souls of men in their doubts , fears and distresses ? or would you have them pine away under the sense of their condition , or abide in this uncertainty all their daies ? i answer , no ; i condemn not the way , i would not have any left comfortless in their depths . but yet i would give these two cautions ; . that spiritual wisdom and prudence is greatly required in this matter , in the administration of consolation to distressed souls . if in any thing , the tongue of the spiritually learned is required herein ; namely in speaking a word in season to them that are weary . a promiscuous drawing out of gospel consolations , without a previous right judgement concerning the true state and condition of the souls applyed unto , is seldome useful , oft times pernicious . and let men take care , how they commit their souls and consciences unto such who have good words in readiness , for all comers . . if counsel and consolation of this kind be given ; special and distinct from the advice we are upon of watchfulness , diligence , spiritual violence in a way of duty ; it is exceeding dangerous , and will assuredly prove useless . for let us see what counsel the holy ghost gives in this condition unto them who would make their calling and election sure , who would be freed from their present fears and uncertainties , who complain of their darkness and dangers ; why saith he , giving all diligence add to your faith vertue ; and so on , v. . for saith he , if you do these things , an entrance shall be administred unto you abundantly into the everlasting kingdom of our lord and saviour jesus christ , v. . you who are now in the skyrts of it , who know not whether you belong unto it or no , you shall have an entrance into the kingdom of christ , and all the joy , comforts , consolations and glory of it , shall be richly administred unto you . this is the advice that the holy ghost gives in this case ; and this is the blessed promise annexed unto the following of this advice . and this the former compassionate course of administring consolation , is not to be separated from . but you will it may be here say , we are so dead and dull , so chained under the power of corruptions , and temptations , that we are not able thus to put forth the fruit of a spiritual life in adding one grace unto another . but do you use diligence , study , endeavours , all diligence , diligence at all times , in all wayes by god appointed , all manner of diligence within and without , in private and publick to this end and purpose ? do you study , meditate , pray , watch , fast , neglect no opportunity , keep your hearts , search , try , examine your selves , fly temptations , and occasions of cooling , deadning , and stifling grace ? do these things abound in you ? alass you cannot do thus , you are so weak , so indisposed ; but alas you will not , you will not part with your ease , you will not crucifie your lusts , you will not ufe all diligence ; but must come to it , or be contented to spend all your dayes in darkness , and to lye down in sorrow . thus do men frequently miscarry ; is it any news for persons to bewail the folly of their nature and wayes in the morning and evening , and yet scarce stand upon their watch any part of the day , or in any occasion of the day ? is this giving all diligence ? is this working out our salvation with fear and trembling ? and may we not see professors , even indulging to themselves in wayes of vanity , folly , wrath , envy , sloth and the like , and yet complain at what a loss they are , how unquiet , how uncertain . god forbid it should be otherwise with you ; or that we should endeavour to speak peace unto you in any such a frame . to hear of a person , that he walks slothfully , carelesly , or indulgeth his corruptions , and to find him complaining that he is at loss whether he have any interest in pardon or noe , to give or tender comfort to such mourners without a due admonition of their duty to use diligence in the use of means , for to help on their delivery out of the condition wherein they are , is to tender poison unto them . to this then the soul must come that is in depths , if it intend to be delivered . heartless complaints , with excuses to keep it from vigorous spiritual diligence must be laid aside ; if not , ordinarily , peace , rest , and stability will not be obtained . a great example hereof we have in the spouse , cant. . , , , , , , . she is drousie and indisposed unto communion with christ , whereunto she is invited , v. . this puts her upon making excuses from the unfitness of the time , and her present indisposition and unpreparedness as to the duty whereunto she was called , v. . hereupon christ withdraws his presence from her , and leaves her at a loss as to her former comforts , v. . what course doth she now take ; doth she now lye down again in her former slumber ? doth she make use of her former excuses and pretences , why she could not engage into the duties she was called unto ? no such thing ! but now with all earnestness , diligence , sedulity and importunity , she engageth in all manner of duties , whereby she may recover her former comforts , as you may see in the text. and this must be the course of others , who would obtain the same success . spiritual peace and sloth will never dwell together in the same soul and conscience . rule ix . the ninth rule . take heed of undue expressions concerning god and his wayes in distress . take heed in doubts , distresses , and perplexities of hard thoughts of god ; hasty unweighed expressions concerning him or his wayes , with or of secret resolves , that it were as good give over waiting as continue in the state wherein you are , seeing your condition is remediless . on three occasions are such thoughts and resolves apt to befall the minds of men , which sometimes break forth into unwarrantable expressions concerning god himself and his wayes . . in deep perplexities of mind , by reason of some pressing terrour from the lord. . on the long wearisome continuance of some tempting distress , and hereof we have many examples , some whereof shall be mentioned . . in spiritual disappointments through the strength of lust or temptation . when a person hath it may be recovered himself through grace , from a perplexing sense of the guilt of some sin , or it may be from a course shorter or longer , lesser or greater of back sliding and negligent walking with god , and therein goes on cheerfully for a season in the course of his obedience , if this person through the power of temptation subtilty of lusts , neglect of watchfulness , by one means or other , is surprised in the sins , or wayes that he had relinquished , or is turned aside from the vigour of that course wherein he was engaged , he may be exposed not only to great despondencies , but also be overtaken with secret resolves to give over contending , seeing it is to no more purpose , nay to no purpose , and that god regards him not at all . take an instance or two in each kind . the first we have in job in the extremity of his tryals and terrours from the lord. see among other places , chap. . v. . is it saith he , to god , good for thee that shouldst oppress , that thou shouldst despise the work of thy hands ? ah poor worms , with whom have we to do ? who shall say unto a king thou art wicked , and to princes ye are ungodly ; and will ye speak so to him , who respecteth not the persons of princes , nor regardeth them more than the poorest in the earth ? and see what conclusions from such thoughts as these he doth inferr . chap. . , , . thou numbrest my steps , dost thou not watch over my sin ? my transgression is sealed up in a bag , and thou sowest up my iniquity . he chargeth god to be his enemy , one that watched for all opportunities and advantages against him , that seemed to be glad at his halting , and take care that none of his sins should be missing when he intended to deal with him . had this indeed been the case with him , he had perished unto eternity , as elsewhere he acknowledged . of the other , we have an instance in the church , lament . . . i said my strength aad my hope is perished from the lord. present grace in spiritual strength , and future expectation of mercy are all gone . and what is got by this ? secret hard thoughts of god himself are hereby ingenerated ; as v. . when i cry and shout , he shutteth out my prayers , v. . thou hast covered thy self with a cloud that our prayers should not pass through . these things are grievous unto god to bear , and no way useful to the soul in its condition . yea they more and more unfit●● for every duty that may lye in a tendency to its relief & deliverance . so was it with jonah chap. . . i said i am cast out of thy sight ; all is lost and gone with me , as good give over as contend , i do but labour in vain ; perish i must as one cast out of the sight of god. the like complaints fell also from heman in his distress , psal. . the general who heard one of his souldiers cry out upon a fresh onset of the enemy , now we are undone , now we are ruined , call'd him traytor and told him it was not so , whilest he could weild his sword. it is not for every private souldier on every danger , to make a judgement of the battel . that is the work of the general . jesus christ is the captain of our salvation , he hath undertaken the leading and conduct of our souls through all our difficulties . our duty is to fight and contend ; his work is to take care of the event ; and to him it is to be committed . that then you make a due use of this rule , keep alwaies in your minds these two considerations . . that it is not for you to take the judgement of christ out of his hand , and to be passing sentence upon your own souls . judgement as to the state and condition of men is committed unto christ , and to him it is to be left . this we were directed unto into our first rule , and it is of special use in the case under consideration . self-judging in reference unto sin , and the demerit of it , is our duty . the judging of our state and condition in relation unto the remedy provided , is the office and work of jesus christ , with whom it is to be left . . consider , that hard thoughts of what god will do with you , and harsh desponding sentences pronounced against your selves , will unsensibly alienate your hearts from god. it may be when mens perplexities are at the height , and the most sad expressions are as it were wrested from them , they yet think they must justifie god , and that they do so accordingly . but yet such thoughts as those mentioned , are very apt to infect the mind with other inclinations . for after a while they will prevail with the soul to look on god as an enemy , as one that hath no delight in it ; and what will be the consequent thereof is easily discernable . none will continue to love long , where they expect no returns . suffer not then your minds to be tainted with such thoughts ; and let not god be dishonoured by any such expressions as reflect on that infinite grace and compassion which he is exercising towards you . rule x. the tenth rule . duly improve the least appearances of god in a way of grace or pardon . if you would come to stability , and a comforting perswasion of an interest in forgiveness by the blood of christ , improve the least appearances of him unto your souls , and the least intimations of his love in pardon , that are made unto you in the way of god. the spouse takes notice of her husband , and rejoyceth in him , when he stands behind the wall , when he doth but look forth at the window , and shew himself at the lattice , when she could have no clear sight of him , cant. . . she lays hold on the least appearance of him to support her heart withall , and to stir up her affections towards him . men in dangers do not sit still to wait until something presents it self unto them that will give assured deliverance ; but they close with that which first presents it self unto them , that is of the same kind and nature with what they look after . and thus god doth in many places express such supportments as give the soul little more than a possibility of attaining the end aimed at . as zeph. . . it may be ye shall be hid in the day of the lords anger . and joel . . who knoweth but he will return and leave a blessing . it may be we shall be hid ; it may be we shall have a blessing . and this was the best ground that jonathan had for the great undertaking against the enemies of god , sam. . . it may be god will go along with us . and to what end doth god at any time make these seemingly dubious intimations of grace and mercy ? is it that we should by the difficulty included in them , be discouraged and kept from him ? not at all ; he speaks nothing to deter sinners , especially distressed sinners , from trusting in him . but his end is that we should close with , and lay hold upon , and improve the least appearances of grace , which this kind of expressions do give unto us . when men are in a voyage at sea , and meet with a storm or a tempest which abides upon them , and they fear will at last prevail against them ; if they make so far a discovery of land , as that they can say , it may be there is land ; it may it is such a place where there is a safe harbour , none can positively say , it is not ; there lyes no demonstration against it ; in this condition especially if there be no other way of escape delivery or safety proposed to them , this is enough to make them to follow on that discovery , and with all diligence to steer their course that way , until they have made a tryal of it unto the utmost . the soul of which we speak is afflicted and tossed , and not comforted . there is in the intimation of grace and pardon intended , a remote discovery made of some relief . this may be christ , it may be forgiveness . this it is convinced of ; it cannot deny but at such or such a time under such ordinances , or in such duties , it was perswaded that yet there might be mercy and pardon for it . this is enough to carry it to steer its course constantly that way ; to press forward unto that harbour which will give it rest . how little was it that david had to bring his soul unto a composure in his great distress , sam. . , . if , saith he , i shall find favour in the eyes of the lord , he will bring me again , and shew me the ark , and the place of his habitation ; but if he thus say , i have no delight in thee , behold here am i , let him do unto me as seemeth good unto him . he hath nothing but soveraign grace to rest upon , and that he gives himself up unto . faith is indeed the souls venture for eternity . something it is to venture on , as to its eternal condition . it must either adhere unto its self , or its own vain hopes of a righteousness of its own ; or it must give over all expectation and lye down in darkness ; or it must shut out all dreadfull apprehensions of eternity , by the power and activity of its lusts and carnal affections ; or it must , whatever its discouragements be , cast it self upon pardon in the blood of jesus christ. now if all the former waies be detestable and pernicious , if the best of them be a direct opposition unto the gospel , what hath the soul that enquires after these things to do , but to adhere unto the last , and to improve every encouragement , even the least to that purpose . as a close unto these general rules , i shall only add this last direction : consider in particular where the stress and hinderance lyes , that keeps you off from peace through an established perswasion of an interest in evangelical pardon . do not alwaies fluctuate up and down in generals and uncertainties ; but drive things unto a particular issue , that it may be tryed whether it be of sufficient efficacy to keep you in your present entanglements and despondencies . search out your wound , that it may be tryed whether it be curable or no. now in this case we cannot expect that persons should suggest their own particular concerns , that so they might be considered and be brought unto the rule ; but we must our selves reduce such distresses , as may , or do in this matter befall the minds of men , unto some general heads , and give a judgement concerning them according to the word of truth . indeed particular cases as varied by circumstances are endness ; nor can they be spoken unto in this way of instruction and direction , but they must be left unto occasional considerations of them , as they are represented unto them who are entrusted to dispense the mysteries of god. besides , many have laboured already in this matter , and their endeavours are in , and of general use . although it must be said , as was before observed , that special cases are so varied by their circumstances , that it is very rare that any resolutions of them are every way adequate , and suited unto the apprehensions of them that are exercised with them . i shall therefore call things unto some general heads whereunto most of the objections that distressed sinners make against their own peace , may be reduced ; and leave the light of them to be applied in particular unto the relief of the souls of men , as god shall be pleased to make them effectual . second general head of the application of the truth insisted on . grounds of spiritual disquietments considered . the first ; afflictions . waies and means of the aggravation of afflictions . rules about them . that which now lyeth before us , is the second part of the second general use educed from the truth insisted on . our aim is to lead on souls towards peace with god , through a gracious perswasion of their interest in that forgiveness which is with him . and it consists , as was declared , in a consideration of some of those disquietments which befall the minds of men , and keep them off from establishment in this matter . and first , such disquietments and objections against the peace of the soul , and its acceptance with god , will arise from afflictions ; they have done so of old , they do so in many at this day . afflictions , i say , greatned unto the mind from their nature , or by their concomitants do oft-times variously affect it , and sometimes prevail to darken it so far as to ingenerate thoughts , that they are all messengers of wrath , all tokens of displeasure , and so consequently evidences that we are not par doned or accepted with god. now this is a time of great afflictions unto many , and those some of them such as have innumerable aggravating circumstances accompanying of them . some have come with a dreadfull surprizal in things not looked for ; such as falls not out in the providence of god in many generations . such is the condition of them who are reduced to the utmost extremity by the late consuming fire ; some have had their whole families , all their posterity taken from them ; in a few daies they have been suddenly bereaved , as in the plague . some in their own persons , or in their relations , have had sore , long and grievous tryals from oppressions and persecutions ; and these things have various effects on the minds of men . some we find crying with that wicked king , this evil is of the lord , why should we wait any longer for him ? and give up themselves to seek relief from their own lusts . some bear up under their troubles with a natural stoutness of spirit ; some have received a sanctified use and improvement of their trials , with joy in the lord. but many we find to go heavily under their burdens , having their minds darkned with many misapprehensions of the love of god , and of their own personal interest in his grace . it is not therefore unseasonable to speak a little to this head of trouble in our entrance . outward troubles , i say , are oftentimes occasions , if not the causes of great inward distresses . you know how the saints of old expressed their sense of them , and conflicts with them . the complaints of david are familiar to all who attend unto any communion with god in these things ; so are those of job , heman , jonah , jeremiah , and others ; neither do they complain only of their troubles , but of the sense which they had of gods displeasure in and under them , and of his hiding of his face from them whilest they were so exercised . it is not otherwise at present , as is known unto such as converse with many , who are either surprized with unexpected troubles , or worn out with tryals and disappointments of an expected end . they consider themselves both absolutely , and with respect unto others , and on both accounts are filled with dark thoughts and despondencies . saith one , i am rolled from one trial unto another ; the clouds with me return still after the rain . all the billows and water-spouts of god go over me . in my person , it may be , pressed with sickness , pains , troubles ; in my relations , with their sins , miscarriages , or death ; in my outward state , in wants , losses , dis-reputation , i am even as a withered branch . surely if god had any especial regard unto my soul , it would not be thus with me ; or some timely end would have been put unto these dispensations . on the other hand , they take a view of some other professors ; they see that their tables are spread day by day ; that the candle of the lord shines continually on their tabernacle , and that in all things they have their hearts desire . setting aside the common attendencies of humane nature , and nothing befalls them grievous in the world . thus it is with them . and surely had i an interest in his grace , in pardon , the god of israel would not thus pursue a flea in the mountains , nor set himself in battel array against a leaf driven to and fro with the wind ; he would spare me a little , and let me alone for a moment ; but as things are with me , i fear my way is hidden from the lord , and my judgement is passed over from my god. these kind of thoughts do perplex the minds of men , and keep them off from partaking of that strong consolation which god is abundantly wiling they should receive , by a comfortable perswasion of a blessed interest in that forgiveness that is with him . and this was the very case of david ; or at least these outward troubles were a special part of those depths , out of which he cryed for relief , by a sense of pardon , grace and redemption with god. i answer to these complaints ; first , that there are so many excellent things spoken concerning afflictions ; their necessity , their usefulness , and the like ; such blessed ends are assigned unto them , and in many have been compassed and fulfilled by them , that a man unacquainted with the exercise wherewith they are attended , would think it impossible that any one should be shaken in mind , as to the love and favour of god on their account . but as the apostle tells us , that no afflictions are joyous at present but grievous ; so he who made in the close of his trials that solemn profession , that it was good for him that he had been affected , yet we know , as hath been declared , how he was distressed under them . there are therefore sundry accidental things which accompany great afflictions that seem to exempt them from the common rule , and the promise of love and grace : as , . the remembrance of past and buryed misearriages and sins , lyes in the bosom of many afflictions : it was so with job ; thou makest me , saith he , to possess the sins of my youth . see his plea to that purpose , chap. . , , , , . in the midst of his troubles and distresses , god revived upon his spirit a sense of former sins , even the sins of his youth , and made him to possess them ; he filled his soul and mind with thoughts of them , and anxiety about them . this made him fear lest god was his enemy , and would continue to deal with him in all feverity . so was it with josephs brethren in their distresses , gen. . . they said one to another , we are verily guilty concerning our brother , in that we saw the anguish of his soul , when he sought us , and we would not hear , therefore is this distress come upon us . and vers . . behold his blood is required . their distress revives a deep perplexing sense of the guilt of sin many years past before , and that under all its aggravating circumstances which spoiled them of all their reliefs and comforts , filling them with confusion and trouble , though absolutely innocent as to what was come on them . and the like appeared in the widdow of zareptha , with whom elijah sojourned during the famine . upon the death of her son , which it seems was some what extraordinary , she cryed out unto the prophet , what have i to do with thee thou man of god ? art thou come to call my sins to remembrance and to slay my son ? king. , . it seems some great sin she had formerly contracted the guilt of , and now upon her sore affliction in the death of her only child , the remembrance of it was recalled and revived upon her soul. thus deep calleth unto deep at the noise of gods water spouts , and then all his waves and billows go over a person , psal. . . the deep of afflictions calleth up the deep of the guilt of sin , and both in conjunction become as billows and waves passing over the soul. we see only the outside of mens afflictions , they usually complain only of what doth appear . and an easie thing it is supposed to be , to apply relief and comfort unto those that are distressed . the rule in this matter is so clear , so often repeated and inculcated , the promises annexed unto this condition so many and precious , that every one hath in readiness what to apply unto them who are so exercised . but oftentimes we know nothing of the gall and wormwood that is in mens affliction ; they keep that to themselves , and their souls feed upon them in secret , lam. . . god hath stirred up the remembrance of some great sin , or sins , and they look upon their afflictions as that wherein he is come , or beginning to enter into judgement with them . and is it any wonder if they be in darkness and filled with disconsolation . . there is in many afflictions something that seems new , and peculiar , wherewith the soul is surprised , and cannot readily reduce its condition unto what is taught about afflictions in general . this perplexeth and intangleth it . it is not affliction it is troubled withall , but some one thing or other in it that appears with an especial dread unto the soul , so that he questioneth whether ever it were so with any other or no , and is thereby deprived of the supportment which from former examples it might receive . and indeed when god intendeth that which shall be a deep affliction , he will put an edge upon it in matter , or manner , or circumstances , that shall make the soul feel its sharpness . he will not take up with our bounds and measures , and with which we think we could be contented . but he will put the impress of his own greatness and terrour upon it , that he may be acknowledged and submitted unto . such was the state with naomi ; when from a full and plentiful condition , she went into a strange countrey with an husband and two sons , where they all dyed , leaving her destitute and poor ; hence in her account of gods dealing with her , she sayes , call me not naomi ( that is pleasant ) but call me mara ( that is bitter ) for the almighty hath dealt very bitterly with me . i went out full and the lord brought me again empty ; why then call ye me naomi since the lord hath testified against me ; and the almighty hath afflicted me , ruth . , . so was it with job , with the widdow of zareptha ; and with her at naim who was burying her only child . and still in many afflictions god is pleased to put in an entangling specialty , which perplexeth the soul and darkens it in all its reasonings about the love of god towards it , and its interest in pardon and grace . . in some ; affections are very strong and importunate as fixed on lawful things ; whereby their nature is made sensible and tender , and apt to receive very deep impressions from urgent afflictions ; now although this in its self be a good natural frame , and helps to preserve the soul from that stout hardness which god abhors , yet if it be not watched over , it is apt to perplex the soul with many intangling temptations . the apostle intimates a double evil that we are obnoxious unto under tryals and afflictions , heb. . . my son , despise not thou the chastening of the lord , nor faint when thou art rebuked of him . men may either through a natural stoutness despise and contemn their sufferings , and be obstinate under them , or faint and despond , and so come short of the end which god aimes at for them , to be attained in a way of duty . now though the frame spoken of , be not obnoxious unto the first extream , yet it is greatly to the latter , which if not watched against , is no less pernitious than the former . affections in such persons being greatly moved they cloud and darken the mind , and fill it with strange apprehensions concerning god and themselves . every thing is presented unto them through a glass composed of fear , dread , terrour , sorrow , and all sorts of disconsolations . this makes them faint and despond , unto very sad apprehensions of themselves and their conditions . . afflictions find some entangled with very strong corruptions , as love of the world , or the pleasure of it , of name or reputation , of great contrivances for posterity , and the like ; or it may be in things carnal or sensual . now when these unexpectedly meet together , great afflictions and strong corruptions , it is not conconceivable what a combustion they will make in the soul. as a strong medicine or potion meeting with a strong or tough distemper in the body ; there is a violent contention in nature between them and about them , so that oftentimes the very life of the patient is endangered . so it is where a great tryal , a smart stroke of the hand of god , falls upon a person in the midst of his pursuit of the effects of some corruptions ; the soul is amazed even to distraction , and can scarce have any thought , but that god is come to cut the person off in the midst of his sin . every unmortified corruption fills the very fear and expectation of affliction , with horrour . and there is good reason that so it should do ; for although god should be merciful unto mens iniquities , yet if he should come to take vengeance of their inventions , their condition would be dark and sorrowful . . satan is never wanting in such occasions to attempt the compassing of his ends , upon persons that are exercised under the hand of god. in the time of suffering it was , that he fell upon the head of the church , turning it into the very hour of the power of darkness . and he will not omit any appearing opportunities of advantage against his members . and this is that which he principally in such seasons attacks them withall ; namely , that god regards them not , that they are fallen under his judgement and severity , as those who have no share in mercy , pardon or forgiveness . from these and the like reasons , i say , it is , that whereas afflictions in general are so testified unto , to be such pledges and tokens of gods love and care to be designed unto blessed ends ; as conformity unto christ , and a participation of the holiness of god ; yet by reason of these circumstances , they often prove means of casting the soul into depths , and of hindering it from a refreshing interest in the forgiveness that is with god. that this may prove no real or abiding ground of inward spiritual trouble unto the soul , the following rules and directions may be observed . . not only afflctions in general , but great and manifold afflictions , and those attended with all sorts of aggravating circumstances , are alwaies consistent with the pardon of sin , after signal tokens and pledges of it , and of the love of god therein , job . , . what is man that thou shouldst magnifie him , and that thou shouldst set thine heart upon him , and that thou shouldst visit him every morning , and try him every moment ! what were the considerations that cast him into this admiration of the care and love of god , is expressed , v. , , , , . there are no words of a more dismal import in the whole book than those here expressed ; yet when he recollected himself from his overwhelming distress , he acknowledgeth that all this proceeded from the love and care of god ; yea his fixing his heart upon a man to magnifie him , to set him up , and do him good ; for this end doth he chasten a man every morning , and try him every moment ; and that with such afflictions as are for the present so far from being ioyous , as that they give no rest , but even weary the soul of life , as he expresseth their effects on himself , v. , . and hence it is observed of this job , that when none in the earth was like to him in trouble , god gave him three testimonies from heaven , that there was none in the earth like unto him in grace . and although it may not be laid down as a general rule , yet for the most part in the providence of god , from the foundation of the world , those who have had most of afflictions , have had most of grace , and the most eminent testimonies of acceptance with god. christ jesus the son of god , the head of the church , had all afflictions gathered into an head in him ; and yet the father alwaies loved him , and was alwaies well pleased with him . when god solemnly renewed his covenant with abraham , and he had prepared the sacrifice whereby it was to be ratified and confirmed , god made a smoaking furnace to pass between the pieces of the sacrifice , gen. . . it was to let him know that there was a furnace of affliction attending the covenant of grace and peace . and so he tells sion that he chose her in the furnace of affliction , isa. . . that is , in aegyptian affliction , burning , flaming afflictions , fiery tryals , as peter calls them , pet. . . there can then no argument be drawn from affliction , from any kind of it , from any aggravating circumstance wherewith it may be attended , that should any way discourage the soul in its comforting supporting perswasion of an interest in the love of god and forgiveness thereby . . no length or continuance of afflictions ought to be any impeachment of our spiritual consolation . take for the confirmation hereof , the great example of the son of god. how long did his afflictions continue ? what end or issue was put to them ? no longer did they abide than until he cryed with a loud voice and gave up the ghost . to the moment of his death ; from his manger to his cross , his afflictions still increased , and he ended his daies in the midst of them . now he was the head of the church , and the great representative of it ; unto a conformity with whom we are predestinated . and if god will have it so with us , even in this particular , so as that we shall have no rest , no peace from our trials , until we lye down in the grave , that whatever condition we pass through , they shall be shut out of none , but only from immortality and glory , what have we herein to complain of ? . where the remembrance and perplexing sense of past sins is revived by present afflictions ; separate them in your minds , and deal distinctly about them . so long as you carry on the consideration of them joyntly , you will be rolled from one to another , and never obtain rest unto your souls . they will mutually aggravate each other . the sharpness of affliction will add to the bitterness of the sense of sin ; and the sense of sin will give an edge to affliction , and cause it to pierce deeply into the soul , as we shewed in the former instances . deal therefore distinctly about them , and in their proper order . so doth the psalmist here . he had at present both upon him , and together they brought him into these depths concerning which he so cries out for deliverance from them ; see psal. . , , . and what course doth he take ? he applies himself in the first place to his sin , and the guilt of it , and that distinctly and separately . and when he hath got a discharge of sin , which he waited so earnestly for , his faith quickly arose above his outward trials , as appears in his blessed close of all ; he shall redeem israel out of all his trouble ; the whole israel of god , and my self amongst them . this do then , single out the sin or sins that are revived in the sense of their guilt upon the conscience . use all diligence to come to an issue about them in the blood of christ. this god by your affliction calls you unto . this is the disease whereof your trouble is but the symptom . this therefore in the cure you seek after , is first and principally to be attended unto ; when that is once removed , the other as to any prejudice unto your souls will depart of its self . the root being once digged up , you shall not long feed on the bitter fruit that it hath brought forth ; or if you do , the wormwood shall be taken out of it , and it shall be very pleasant unto you , as well as wholesome . how this is to be done by an application unto god for forgiveness , hath been at large declared . but if men will deal with confused thoughts about their sins and their troubles , their wound will be incurable , and their sorrow endless . . remember that a time of affliction is a time of temptation . satan , as we have shewed , will not be wanting unto any appearing opportunity or advantage of setting upon the soul. when pharaoh heard that the people were intangled in the wilderness , he pursued them . and when satan sees a soul intangled with it's distresses and troubles , he thinks it his time and hour to assault it . he seeks to winnow , and comes when the corn is under the flail . reckon therefore that when trouble cometh , the prince of the world cometh also , that you may be provided for him . now is the time to take the shield of faith , that we may be able to quench his fiery darts . if they be neglected , they will enflame the soul. watch therefore and pray that you enter not into temptation ; that satan do not represent god falsly unto you . he that durst represent job falsly to the all-seeing god , will with much boldness represent god falsly unto us , who see and know so little . be not then ignorant of his devices ; but every way set your selves against his interposing between god and your souls , in a matter which he hath nothing to do withall . let not this make-bate by any means inflame the difference . . learn to distinguish the effect of natural distempers from spiritual distresses . some have sad , dark and tenacious thoughts fixed on their minds from their natural distempers . these will not be cured by reasonings , nor utterly quelled by faith . our design must be to abate their efficacy and consequents , by considering their occasions . and if men cannot do this in themselves , it is highly incumbent on those who make application of relief unto them , to be carefull to discern what is from such principles , whereof they are not to expect a speedy cure. and , . take heed in times of peace and ease , that you lay not up , by your negligence or careless walking , sad provision for a day of darkness , a time of afflictions . it is sin that imbitters troubles ; the sins of peace are revived in the time of distress . fear of future affliction , of impendent troubles , should make us carefull not to bring that into them which will make them bitter and sorrowfull . . labour to grow better under all your afflictions , lest your afflictions grow worse ; lest god mingle them with more darkness , bitterness and terrour . as joab said unto david , if he ceased not his scandalous lamentation on the death of absolom , all the people would leave him , and he then should find himself in a far worse condition than that which he bemoaned , or any thing that befell him from his youth . the same may be said unto persons under their afflictions . if they are not managed and improved in a due manner , that which is worse may , nay , in all probability will befall them . whereever god takes this way , and engageth in afflicting , he doth commonly pursue his work until he hath prevailed , and his design towards the afflicted party be accomplished . he will not cease to thresh and break the bread-corn until it be meet for his use . lay down then the weapons of thy warfare against him ; give up your selves to his will ; let go every thing about which he contends with you ; follow after that which he calls you unto , and you will find light arising unto you in the midst of darkness . hath he a cup of affliction in one hand , lift up your eyes and you will see a cup of consolation in another . and if all stars withdraw their light , whilst you are in the way of god , assure your selves that the sun is ready to rise . . according to the tenor of the covenant of grace , a man may be sensible of the respect of affliction unto sin ; yea unto this or that sin in particular , and yet have a comfortable perswasion of the forgiveness of sin . thus it was in general in gods dealing with his people , he forgave them , but he took vengeance on their inventions , psal. . . whatever they suffered under the vengeance that fell upon their inventions , ( and that is as hard a word as is applied any where unto gods dealing with his people ) yet at the same time he assured them of the pardon of their sin . so you know was the case of david . his greatest trial and affliction , and that which befell him on the account of a particular sin , and wherein god took vengeance on his invention , was ushered in with a word of grace , that god had done away , or pardoned his sins , and that he should not dye . this is express'd in the tenor of the covenant with the seed of christ , psal. . , , , . objections against believing from things internal . the person knows not whether he be regenerate or no. state of regeneration asserted . difference of saving and common grace . this difference discernable . men may know themselves to be regenerate . the objection answered . another head of objections and despondencies ariseth from things internal , things that are required in the soul , that it may have an interest in the forgiveness that is with god. some whereof we shall speak unto ; and these respect , first the state of the soul ; and secondly , some actings in the soul. first , as to the state , say some , unless a man be regenerate , and born again , he is not , he cannot be made partaker of mercy and pardon . now all things here are in the dark unto us . for first , we know not well what this regeneration is , and it is variously disputed amongst men . some would place it only in the outward signs of our initiation unto christ , and some otherwise express it . again , it is uncertain , whether thou that are regenerate do or may know that they are so ; or whether this may be in any measure known unto others with whom they may treat about it . and if it may not be known we must be uncertain in this also . and then it may be for their parts , they neither know the time when , nor the manner how any such work was wrought in them ; and yet without this , seeing it is wrought by means , and springs from certain causes , they can have no establishment in a not-failing perswasion of their acceptance with god , by the pardon of their sins in the blood of christ. this is the head and summ of most of the objections which perplexed souls do manage against themselves as to their state and condition . hence indeed they draw forth reasonings with great variety according as they are suggested by their particular occasions and temptations . and many proofs taken from their sins , miscarriages and fears , do they enforce their objections withall . my purpose is to lay down some general rules and principles , which may be applied unto particular occasions and emergencies . and this shall be done in answer to the several parts of the general objection mentioned before . i say then , first , it is most certain that there are two estates and conditions that divide all mankind ; and every one that lives in the world , doth compleatly and absolutely belong unto one of them . these are the state of nature , and the state of grace , of sin , and of righteousness by christ ; every man in the world belongs unto one of these states or condition . this the scripture so abounds in , that it seems to be the first principal thing that we are taught in it . it is as clear that there are two different states in this world , as that there are so in that to come . yea , all our faith and our obedience depend on this truth . and not only so , but the covenant of god , the mediation of christ , and all the promises and threats of the law and gospel are built on this supposition . and this lays naked unto a spiritual eye that abounding atheism that is in the world . men are not only like nicodemus , ignorant of these things , and wonder how they can be , but they scorn them , despise them , scoff at them . to make mention of being regenerate is exposed to reproach in the world . but whether men will or no , unto one of these conditions they must belong . . as these two estates differ morally in themselves , and physically in the causes constitutive of that difference ; so there is a specifical difference between the things that place men in the one condition and in the other . whatever there is of goodness , virtue , duty , grace in an unregenerate person , there is in him that is regenerate somewhat of another kind that is not in the other at all . for the difference of these states themselves it is plain in scripture . the one is a state of death , the other of life ; the one of darkness , the other of light ; the one of enmity against god , the other of reconciliation with him . and that the one state is constituted by that of grace which is of a peculiar kind , and which is not in the other . i shall briefly declare . . the grace of regeneration proceedeth from an especial spring and fountain , which emptieth much of its living waters into it , no one drop whereof falls on them that are not regenerate . this is electing love ; it is given out in the pursuit of the decree of election ; god hath chosen us that we should be holy , ephes. . . our holiness , whose only spring is our regeneration , is an effect of our election ; that which god works in our souls , in the pursuit of his eternal purpose of love and good will towards us . so again , saith the apostle , thes. . . god hath from the beginning chosen you to salvation through the sanctification of the spirit . god having designed us unto salvation as the end , hath also appointed the sanctification of the spirit to be the means to bring us orderly unto the attainment of that end. but the best of common grace or gifts that may be in men unregenerate , are but products of the providence of god , ordering all things in general unto his own glory , and the good of them that shall be heirs of salvation . they are not fruits of electing eternal love , nor designed means for the insiallible attaining of eternal salvation . secondly , the graces of those that are regenerate have a manifold respect or relation to the lord christ that the common graces of others have not . i shall name one or two of these respects : first , they have an especial moral relation to the mediatory acts of christ in his oblation and intercession . especial grace is an especial part of the purchase of christ by his death and blood-shedding . he made a double purchase of his elect ; of their persons to be his ; of especial grace to be theirs . he gave himself for his church , that he might sanctifie and cleanse it with the washing of water by the word , that he might present it unto himself a glorious church , not having spot or wrinckle , or any such thing , but that it should be holy and without blemish , ephes. . , . the design of christ in giving himself for his church , was to procure for it that especial grace , whereby through the use of means , it might be regenerate , sanctified and purified . so titus . . he gave himself that he might redeem us from all iniquity , and purifie unto himself a peculiar people zealous of good works . real purification in grace and holiness hath this especial relation unto the death of christ , that he designed therein to procure it for them for whom he dyed . and in the pursuit of his purchase or acquisition of it , his purpose was really to bestow it upon them , or effectually to work it in them . moreover , it hath an especial relation unto his intercession ; and that in a distinguishing manner from any other gifts or common graces that other men may receive . giving us the rule and pattern of his intercession , joh. . he tells us , that he so prayes not for the world , but for his elect ; those which the father had given him , because they were his , v. . and what is it that he prayes for them , in distinction from all other men whatever ? amongst others , this is one principal thing that he insists on , v. . sanctifie them through thy truth . their sanctification and holiness is granted upon that prayer and intercession of christ , which is peculiar unto them with an exclusion of all others , i pray for them , i pray not for the world . now the common grace of unregenerate persons , whereby they are distinguished from other men , whatever it be , it hath not this especial relation to the oblation and intercession of christ. common grace is not the procurement of especial intercession . secondly , they have a real relation unto christ as he is the living quickning-head of the church ; for he is so , even the living spiritual fountain of the spiritual life of it , and of all vital acts whatever . christ is our life , and our life is hid with him in god , col. . , . that eternal life which consists in the knowledge of the father and the son , joh. . . is in him as the cause , head , spring and fountain of it . in him it is in its fulness , and from thence it is derived unto all that believe , who receive from his fulness grace for grace , joh. . . all ●●ue saving sanctifying grace , all spiritual life , and every thing that belongs thereunto is derived directly from christ as the living head of his church , and fountain of all spiritual life unto them . this the apostle expresseth , ephes. . , . speaking the truth in love , grow up into him in all things , which is the head even christ ; from whom the whole body fitly joyned together , and compacted by that which every joynt supplieth , according to the effectual working in the measure of every part , maketh increase of the body unto the edifying of it self in love . to the same purpose he again expresseth the same matter , col. . . all grace in the whole body comes from the head christ jesus ; and there is no growth or furtherance of it , but by his effectual working in every part to bring it unto the measure designed unto it . nothing then , no not the least of this grace can be obtained but by virtue of our union unto christ as our head , because it consists in a vital effectual influence from him , and his fulness . and this kind of relation unto christ , all grace that is , or may be in unregenerate men , is incapable of . thirdly , the grace of regeneration , and the fruits of it are administred in and by the covenant . this is the promise of the covenant , that god will write his law in our hearts , and put his fear in our inward parts , that we shall not depart from him , jer. . this is that grace whereof we speak , whatever it be , or of what kind soever . it is bestowed on none but those who are taken into covenant with god ; for unto them alone it is promised , and by virtue thereof is it wrought in and upon their souls . now all unregenerate men are strangers from the covenant , and are not made partakers of that grace which is peculiarly and only promised thereby , and exhibited therein . fourthly , the least spark of saving regenerating grace is wrought in the soul by the holy ghost , as given unto men to dwell in them , and to abide with them . he is the water given by jesus christ unto believers , which is in them a well of water springing up to everlasting life , john . . first they receive the water , the spring it self that is the holy spirit ; and from thence living waters do arise up in them ; they are wrought , effected , produced by the spirit , which is given unto them . now although the common gifts and graces of men unregenerate are effects of the power of the holy ghost wrought in them , and bestowed on them , as are all other works of gods providence ; yet it doth not work in them , as received by them , to dwell in them , and abide with them as a never-failing spring of spiritual life . for so our saviour sayes expresly , that the world , or unbelievers do not know the spirit , nor can receive him , or have him abiding in them . all which , in a contradistinction unto all unregenerate persons , are affirmed of all them that do believe . fifthly , the least of saving grace , such as is peculiar unto them that are regenerate , is spirit , joh. . . that which is born of the spirit , is spirit . whatever it is that is so born , it is spirit , it hath a spiritual being , and it is not educible by any means out of the principles of nature . so it is said to be a new creature , cor. . . be it never so little or so great , however it may differ in degrees in one and in another , yet the nature of it is the same in all ; it is a new creature . as the least worm of the earth in the order of the old creation , is no less a creature than the sun ; yea or the most glorious angel in heaven : so in the order of the new creation , the least spark or dram of true grace that is from the sanctifying spirit , is a new creature , no less than the highest faith or love that ever were in the chiefest of the apostles . now that which is spirit , and that which is not spirit ; that which hath a new spiritual being , and that which hath none , whatever appearance of agreement there may be among them , do yet differ specifically from one another . and thus it is with the saving grace that is in a regenerate , and those common graces that are in others which are not so . so that as these are divers states , so they are eminently different and distinct the one from the other ; and this answers the second thing laid down in the objections , taken from the uncertainty of these states , and of regeneration it self , and the real difference of it from the contrary state , which is exclusive of an interest in forgiveness . thirdly , this is laid down in the enquiry , whether this state may be known unto him , who is really partaker of it , or translated into it , or unto others that may be concerned therein ; to which i say , the difference that is between these two states , and the constitutive causes of them , as it is real , so it is discernable ; it may be known by themselves who are in those states , and others . it may be known who are born of god , and who are yet children of the devil ; who are quickned by christ , and who are yet dead in trespasses and sin : but here also observe , . that , i do not say , this is alwayes known to the persons themselves concerned in this distribution . many cry peace , peace when suddain destruction is at hand . these either think themselves regenerate when they are not , or else wilfully despise the consideration of what is required in them , that they may have peace , and so delude their own souls unto their ruine . and many that are truly born of god , yet know it not . they may for a season walk in darkness and have no light ; nor . that this is alwayes known to others . it is not known unto unregenerate men in respect of them that are so . for they know not really and substantially what it is to be so . natural men perceive not the things of god ; that is , spiritually , in their own light and nature , cor. . and as they cannot aright discern the things which put men into that condition , ( for they are foolishness unto them , ) so they cannot judge aright of their persons in whom they are . and if they do at any time judge aright nationally concerning any things or persons , yet they do not judge so upon right grounds , nor with any evidence in or unto themselves of what they do judge . wherefore generally they judge amiss of such persons ; and because they make profession of somewhat which they find not in themselves , they judge them hypocrites , and false pretenders unto what is not . for those things which evince their union with christ , and which evidence their being born of god , they savour them not , nor can receive them . nor is this alwayes known unto , or discerned by them that are regenerate . they may sometime with peter think a symon magus to be a true believer ; or with eli an hannah to be a daughter of belial . many hypocrites are so set forth with gifts , common graces , light and profession that they pass amongst all believers for such as are born of god. and many poor saints may be so disguised under darkness , temptation , sin , as to be looked on as strangers from that family whereunto indeed they do belong . the judgement of man may fail , but the judgement of god is according unto righteousness ; wherefore , . this is that we say ; it may be known in the sedulous use of means appointed for that end , to a man's self and others , which of the conditions mentioned he doth belong unto ; that is , whether he be regenerate or no , so far as his or their concernment lies therein . this i say may be known and that infallibly and assuredly with reference unto any duty wherein from hence we are concerned . the discharge of some duties in our selves and toward others , depends on this knowledge , and therefore we may attain it , so far as it is necessary for the discharge of such duties unto the glory of god. now because it is not directly in our way , yet having been mentioned i shall briefly in our passage touch upon the latter , or what duties do depend upon our judging of others to be regenerate , and the way or principles whereby such a judgement may be made . . there are many duties incumbent on us to be performed with and towards professors ; which without admitting a judgement to be made of their state and condition cannot be performed in faith . and in reference unto these duties alone it is that we are called to judge the state of others . for we are not giving countenance unto a rash uncharitable censuring of mens spiritual conditions , nor unto any judging of any men , any other than what our own duty towards them , doth indispensably require . thus if we are to lay down our lives for the brethren , it is very meet we should so far know them , so to be , as that we may hazard our lives in faith when we are called thereunto . we are also to joyn with them in those ordinances wherein we make a solemn profession that we are members of the same body with them , that we have the same head , the same spirit , faith and love : we must love them because they are begotten of god , children of our heavenly father ; and therefore must on some good ground believe them so to be . in a word , the due performance of all principal mutual gospel duties , to the glory of god and our own edification , depends on this supposition , that we may have such a satisfying perswasion concerning the spiritual condition of others as that from thence we may take our ayme , in what we do . . for the grounds hereof , i shall mention one only ; which all others do lean upon . this is pressed , cor. . , . as the body is one , and hath many members , and all the members of that one body being many , are one body , so is christ. for by one spirit we are all baptized into one body , whether we be jews or gentiles , whether we be bond or free , and have been all made to drink into one spirit . they are all united unto , and hold of one head . for as are the members of the body natural under one head , so is christ mystical , that is , all believers under christ their head . and this union they have by the inhabitation of the same quickning spirit , which is in christ their head , and by him they are brought all into the same spiritual state and frame ; they are made to drink into one and the same spirit ; for this same spirit produceth the same effects in them all , the same in kind though differing in degrees , as the apostle fully declares , ephes. . , , , . and this spirit is in them , and not in the world , john . and as this gives them a naturalness in their duties one towards another ; or in mutual caring for , rejoycing and sorrowing with one another , as members one of another , cor. . , . so it reveals and discovers them to each other , so far as is necessary for the performance of the duties mentioned , in such a manner as becomes members of the same body . there is on this account a spiritually natural answering of one to another , as face answereth face in the water . they can see and discern that in others whereof they have experience in themselves ; they can tast and relish that in others , which they feed upon in themselves , and wherein the lives of their souls do consist ? the same spirit of life being in them , they have the same spiritual tast and savour . and unless their pallats are distempered by temptations or false opinions , or prejudices , they can in their communion , tast of that spirit in each other , which they are all made to drink into . this gives them the same likeness and image in the inward man , the same heavenly light in their minds , the same affections ; and being thus prepared and enabled to judge and discern of the state of each other , in reference unto their mutual duties , they have moreover the true rule of the word to judge of all spirits and spiritual effects by . and this is the ground of all that love without dissimulation and real communion that is among the saints of god in this world. but here two cautions must be allowed , . that we would not judge the state and condition of any men in the world , no further than we are called thereunto in a way of duty ; and we are so called only with reference unto the duties that we are to perform towards them . what have we to do to judge them that are without , that is any one that we have not a call to consider in reference unto our own duty . herein that great rule takes place ; judge not , that ye be not judged . let us leave all men , the worst of men , unless where evident duty requires other actings , to the judgement seat of god. they are the servants of another , and they stand or fall unto their own master . there have been great miscarriages amongst us in this matter , some have been ready to condemn all that go not along with them in every principle , yea opinion or practice . and every day slight occasions and provocations , are made the grounds and reasons of severe censures . but nothing is more contrary to the conduct of the meek and holy spirit of christ. this is our rule ; are we called to act towards any as saints , as living members of the body of christ , and that in such duties as we cannot perform in faith , unless we are perswaded that so they are , then are we on the grounds , and by the wayes before mentioned , to satisfie our selves in one another . . do we endeavour mutually to discern the condition of one another , in reference unto such ends ; let us be sure to look unto , and pursue those ends when we have attained our satisfaction . what these ends are hath been shewed . it is that we may love them without dissimulation , as members of the same mystical body with us ; that we may naturally take care of them , and for them ; that we may delight sincerely in them ; that we may minister unto their wants , temporal and spiritual ; that we may watch over them with pitty and compassion . these and the like are the only ends for which we are at any time called to the consideration of the spiritual condition of one another , if these be neglected the other is useless . and here lyes a great aggravation of that neglect , in that such a way is made for the avoidance of it . here lyes the life or death of all church society . all church society and relation is built on this supposition , that the members of it are all regenerate ; some lay this foundation in baptism only , professing that all that are baptized are regenerate . others require a farther satisfaction in the real work it self . but all build on the same foundation ; that all church members are to be regenerate . and to what end is this ? namely that they may all mutually perform those duties one towards another , which are incumbent mutually on regenerate persons . if these are omitted , there is an end of all profitable use of church society . churches without this are but meer husks and shells of churches , carkasses without souls . for as there is no real union unto christ without faith , so there is no real union among the members of any church without love , and that acting its self in all the duties mentioned . let not this ordinance be in vain . but we must return from this digression , to that which lies before us , which is concerning what a man may discern concerning his own being regenerate or born again . i say then , secondly , men may come to an assured satisfactory perswasion that themselves are regenerate , and that such , as is so far insallible , as that it will not deceive them , when it is brought unto the tryal . for there are many duties whose performance in faith unto the glory of god , and the edification of our own souls , doth depend on this perswasion and conviction . as , . a due sense of our relation unto god , and an answerable comportment of our spirits and hearts towards him . he that is born again , is born of god. he is begotten of god by the immortal seed of the word . without a perswasion hereof how can a man on grounds of faith carry himself towards god as his father ? and how great a part of our obedience towards him and communion with him depends hereon , we all know . if men fluctuate all their dayes in this matter , if they come to no settlement in it , no comfortable perswasion of it , they scarce ever act any genuine childlike acts of love or delight towards god , which exceedingly impeacheth their whole obedience . . thankfulness for grace received is one of the principal duties that is incumbent on believers in this world. now how can a man in faith bless god for that which he is utterly uncertain whether he have received it from him or no. i know some men run on in a road in this matter . they will bless god in a formal way , for their regeneration , sanctification , justification , and the like : but if you ask them whether themselves are regenerate or no , they will be ready to scoff at it , or at least to profess that they know no such thing . what is this but to mock god , and in a presumptuous manner to take his name in vain : but if we will praise god , as we ought for his grace , as we are guided and directed in the scripture , as the nature of the matter requires , with such a frame of heart as may influence our whole obedience , surely it cannot but be our duty to know the grace that we have received . . again the main of our spiritual watch , and diligence , consisteth in the cherishing , improving , and increasing of the grace that we have received ; the strengthening of the new creature that is wrought in us ; herein consists principally the life of faith , and the exercise of that spiritual wisdom which faith furnisheth the soul withall . now how can any man apply himself hereunto , whilest he is altogether uncertain whether he hath received any principle of living , saving grace , or no ? whereas therefore god requires our utmost diligence , watchfulness , and care in this matter , it is certain that he requires also of us , and grants unto us , that which is the foundation of all these duties which lyes in an acquaintance with that state and condition whereunto we do belong . in brief there is nothing , we have to do in reference unto eternity , but one way or other , it hath a respect unto our light and convictions , as to our state and condition in this world. and those who are negligent in the tryal and examination thereof , do leave all things between god and their souls at absolute uncertainties , and dubious hazards ; which is not to lead the life of faith. we shall now upon these premises return unto that part of the objection which is under consideration . say some ; we know not whether we are regenerate or no , and are therefore altogether uncertain whether we have an interest in that forgiveness that is with god ; nor dare we on that account admit of the consolation that is tendred on the truth insisted on . supposing what hath been spoken in general , i shall lay down the grounds of resolving this perplexing doubt in the ensuing rules . rule i. see that the perswasion and assurance hereof which you look after and desire be regular , and not such as is suited meerly unto your own imaginations . our second and third general rules about the nature of all spiritual assurance , and what is consistent therewithall , are here to be taken into consideration . if you look to have such an evidence , light into , and absolute conviction of this matter , as shall admit of no doubts , fears , questionings , just occasions and causes of new trials , teachings , and self-examinations , you will be greatly deceived . regeneration induceth a new principle into the soul , but it doth not utterly expel the old ; some would have security , not assurance . the principle of sin and unbelief will still abide in us , and still work in us . their abiding and their acting must needs put the soul upon a severe enquiry whether they are not prevalent in it beyond what the condition of regeneration will admit . the constant conflicts we must have with sin , will not suffer us to have alwaies so clear an evidence of our condition as we would desire . such a perswasion as is prevalent against strong objections to the contrary , keeping up the heart to a due performance of those duties in faith which belong unto the state of regeneration , is the substance of what in this kind you are to look after . rule ii. if you are doubtfull concerning your state and condition , do not expect an extraordinary determination of it by an immediate testimony of the spirit of god. i do grant that god doth sometimes by this means bring in peace and satisfaction unto the soul ; he gives his own spirit immediately to bear witness with ours , that we are the children of god , both upon the account of regeneration and adoption . he doth so , but as far as we can observe in a way of soveraignty , when and to whom he pleaseth . besides , that men may content and satisfie themselves with his ordinary teachings , consolations and communications of his grace , he hath left the nature of that peculiar testimony of the spirit very dark and difficult to be found out , few agreeing wherein it doth consist , or what is the nature of it : no one mans experience is a rule unto others . and an undue apprehension of it , is a matter of great danger . yet it is certain that humble souls in extraordinary cases may have recourse unto it with benefit and relief thereby . this then you may desire , you may pray for , but not with such a frame of spirit as to refuse that other satisfaction which in the waies of truth and peace you may find . this is the putting of the hand into the side of christ , but blessed are they who believe , and yet have not seen . rule iii. if you have at any time formerly received any especial or immediate pledge or testimony of god given unto your souls as unto their sincerity , and consequently their regeneration , labour to recover it , and to revive a sense of it upon your spirits now in your darkness and trouble . i am perswaded there are but few believers , but that god doth at one time or other , in one duty or other , entring into , or coming out of one temptation or another , give some singular testimony unto their own souls and consciences concerning their sincerity , and his acceptance of them . sometimes he doth this in a duty wherein he hath enabled the soul to make so near an approach unto him , as that it hath been warmed , enlivened , sweetned , satisfied with the presence , the gracious presence of god , and which god hath made unto him as a token of his uprightness . sometimes , when a man is entring into any great temptation , trial , difficult or dangerous duty , that death it self is feared in it , god comes in by one means or other , by a secret intimation of his love , which he gives him to take along with him for his furniture and provision in his way , and thereby testifies to him his sincerity . and this serves like the food of elijah for forty daies in a wilderness condition . sometimes he is pleased to shine immediately into the soul in the midst of its darkness and sorrow wherewith it is surprized , as not looking for any such expression of kindness , and is thereby relieved against its own pressing self-condemnation . and sometimes the lord is pleased to give these tokens of love unto the soul as its refreshment , when it is coming off from the storm of temptations wherewith it hath been tossed . and many other times and seasons there are wherein god is pleased to give unto believers some especial testimony in their consciences unto their own integrity . but now these are all wrought by a transient operation of the spirit exciting and enabling the heart unto a spiritual sensible apprehension and receiving of gods expressing kindness towards it . these things abide not in their sense , and in their power which they have upon our affections , but immediately pass away . they are therefore to be treasured up in the mind and judgement , to be improved and made use of by faith , as occasion shall require ; but we are apt to lose them . most know no other use of them , but whilst they feel them ; yea , through ignorance in our duty to improve them , they prove like a sudden light brought into a dark place , and again removed , which seems to increase , and really aggravates our sense of the darkness . the true use of them is to lay them up , and ponder them in our hearts , that they may be supportments and testimonies unto us in a time of need . have you then , who are now in the dark as to your state or condition , whether you are regenerate or no , ever received any such refreshing and chearing testimony from god given unto your integrity , and your acceptance with him thereupon ; call it over again , and make use of it against those discouragements which arise from your present darkness in this matter , and which keeps you off from sharing in the consolation tendred unto you in this word of grace . rule iv. a due spiritual consideration of the causes and effects of regeneration , is the ordinary way and means whereby the souls of believers come to be satisfied concerning that work of god in them and upon them . the principle or causes of this work , are the spirit and the word . he that is born again , is born of the spirit , joh. . . and of the word ; of his own will begat he us by the word of his truth , jam. . . we are born again by the word of god that abideth for ever , pet. . . where ever then a man is regenerate , there hath been an effectual work of the spirit , and of the word upon his soul. this is to be inquired into , and after . ordinarily it will discover it self . such impressions will be made in it upon the soul , such a change will be wrought and produced in it , as will not escape a spiritual diligent search and enquiry . and this is much of the duty of such as are in the dark , and uncertain concerning the accomplishment of this work in themselves . let them call to mind what have been the actings of the spirit by the word upon their souls . what light thereby hath been communicated unto their minds ; what discoveries of the lord christ and way of salvation have been made to them ; what sense and detestation of sin have been wrought in them ; what satisfaction hath been given unto the soul , to chuse , accept , and acquiesce in the righteousness of christ ; what resignation of the heart unto god according to the tenor of the covenant of grace , it hath been wrought unto ; call to mind what transactions there have been between god and your souls about these things ; how far they have been carryed on ; whether you have broken off the treaty with god , and refused his terms ; or if not , where the stay is between you ; and what is the reason since god hath graciously begun to deal thus with you , that you are not yet come to a through close with him in the work and design of his grace ; the defect must of necessity lye on your parts . god doth nothing in vain : had he not been willing to receive you , he would not have dealt with you so far as he hath done . there is nothing then remains to firm your condition but a resolved act of your own wills in answering the mind and will of god. and by this search may the soul come to satisfaction in this matter ; or at least find out and discover where the stick is whence their uncertainty doth arise , and what is wanting to compleat their desires . again , this work may be discovered by its effects . there is something that is produced by it in the soul , which may also be considered either with respect unto its being and existence , or unto its actings and operations ; in the first regard it is spirit , joh. . . that which is born of the spirit , which is produced by the effectual operation of the spirit of god , it is spirit ; a new creature , cor. . . he that is in christ jesus , who is born again , is a new creature , a new life , a spiritual life , gal. . . ephes. . . in brief , it is an habitual furnishment of all the faculties of the soul , with new spiritual vital principles , enabling a person in all instances of obedience , to lead a spiritual life unto god. this principle is by this work produced in the soul ; and in respect of its actings , it consists in all the gracious operations of the mind , will , heart or affections in the duties of obedience which god hath required of us . this is that which gives life unto our duties ( without which the best of our works are but dead works ) and renders them acceptable unto the living god. it is not my business at large to pursue and declare these things ; i only mention them , that persons who are kept back from a participation of the consolation tendred from the forgiveness that is with god , because they cannot comfortably conclude that they are born again , as knowing that it is unto such persons alone unto whom these consolations do truly and really belong , may know how to make a right judgement of themselves . let such persons then not fluctuate up and down in generals and uncertainties , with heartless complaints , which is the ruine of the peace of their souls ; but let them really put things to the trial , by the examination of the causes and effects of the work they enquire after . it is by the use of such means whereby god will be pleased to give them all the assurance and establishment concerning their state and condition which is needfull for them , and which may give them incouragement in their course of obedience . but supposing all that hath been spoken ; what if a man by the utmost search and enquiry that he is able to make , cannot attain any satisfactory perswasion that indeed this great work of gods grace hath passed upon his soul ; is this a sufficient ground to keep him off from accepting of supportment and consolation from this truth , that there is forgiveness with god , which is the design of the objection laid down before ? i say therefore further , that . regeneration doth not in order of time precede the souls interest in the forgiveness that is with god , or its being made partaker of the pardon of sin ; i say no more but that it doth not precede it in order of time , not determining which hath precedency in order of nature . that , i confess , which the method of the gospel leads unto , is that absolution , acquitment , or the pardon of sin , is the foundation of the communication of all saving grace unto the soul , and so precedeth all grace in the sinner whatever . but because this absolution or pardon of sin is to be received by faith , whereby the soul is really made partaker of it , and all the benefits belonging thereunto ; and that faith also is the radical grace which we receive in our regeneration ; for it is by faith that our hearts are purified , as an instrument in the hand of the great purifier , the spirit of god ; i place these two together , and shall not dispute as to their priority in nature ; but in time the one doth not precede the other . . it is hence evident , that an assurance of being regenerate , is no way previously necessary unto the believing of an interest in forgiveness ; so that although a man have not the former , it is , or may be his duty to endeavour the latter . when convinced persons cryed out , what shall we do to be saved ! the answer was , believe and you shall be so ; believe in christ , and in the remission of sin by his blood , is the first thing that convinced sinners are called unto . they are not directed first to secure their souls that they are born again , and then afterwards to believe . but they are first to believe that the remission of sin is tendred unto them in the blood of christ , and that by him they may be justified from all things from which they could not be justified by the law. nor upon this proposition is it the duty of men to question whether they have faith or no , but actually to believe . and faith in its operation will evidence it self . see acts . , . suppose then that you do not know that you are regenerate , that you are born of god ; that you have no prevailing , refreshing constant evidence or perswasion thereof ; should this hinder you ? should this discourage you from believing forgiveness , from closing with the promises , and thereby obtaining in your selves an interest in that forgiveness that is with god ? not at all ; nay , this ought exceedingly to excite and stir you up unto your duty herein . for , . suppose that it is otherwise ; that indeed you are yet in the state of sin , and are only brought under the power of light and conviction ; this is the way for a translation into an estate of spiritual life and grace : if you will forbear the acting of faith upon ; and for forgiveness , until you are regenerate , you may , and probably you will come short both of forgiveness and regeneration also . here lay your foundation , and then your building will go on . this will open the door unto you , and give you an entrance into the kingdom of god , christ is the door ; do not think to climb up over the wall ; enter by him , or you will be kept out . . suppose that you are born again , but yet know it not , as is the condition of many . this is a way whereby you may receive an evidence thereof . it is good embracing of all signs , tokens and pledges of our spiritual condition ; and it is so to improve them . but the best course is to follow the genuine natural actings of faith , which will lead us into the most setled apprehensions concerning our relation unto god , and acceptance with him . believe first the forgiveness of sin as the effect of meer grace and mercy in christ. let the faith hereof be nourished and strengthened in your souls . this will insensibly influence your hearts into a comforting gospel perswasion of your state and condition towards god , which will be accompanied with assured rest and peace . to winde up this discourse ; remember , that that which hath been spoken with reference unto the state of regeneration in general , may be applyed unto every particular objection or cause of fear or discouragement that may be reduced to that head . such are all objections that arise from particular sins , from aggravations of sin by their greatness or circumstances , or relapses into them . the way that the consideration of these things prevail upon the mind unto fears , is by begetting an apprehension in men that they are not regenerate ; for if they were , they suppose they could not be so overtaken or entangled . the rules therefore laid down are suited to the streights of the souls of sinners in all such particular cases . lastly , there was somewhat in particular added in the close of the objection , which although it be not directly in our way , nor of any great importance in it self , yet having been mentioned it is not unmeet to remove it out of the way , that it may not leave intanglement upon the minds of any . now this is , that some know not , nor can give an account of the time of their conversion unto god , and therefore cannot be satisfied that the saving work of his grace hath passed upon them . this is usually and ordinarily spoken unto , and i shall therefore briefly give an account concerning it . . it hath been shewed that in this matter , there are many things whereon we may regularly found a judgement concerning our selves ; and it is great folly to wave them all , and put the issue of the matter upon one circumstance . if a man have a tryal at law wherein he hath many evidences speaking for him , only one circumstance is dubious and in question ; he will not cast the weight of his cause on that disputed circumstance , but will plead those evidences that are more clear , and testifie more fully in his behalf . i will not deny but that this matter of the time of conversion is oftimes an important circumstance ; in the affirmative when it is known it is of great use tending to stability and consolation ; but yet it is still but a circumstance , such as that the being of the thing it self doth not depend upon . he that is alive may know that he was born , though he know neither the place where , nor the time when he was so . and so may he that is spiritually alive , and hath ground of evidence that he is so , that he was born again , though he knew neither when , nor where , nor how . and this case is usual in persons of quiet natural tempers , who have had the advantage of education under means of light and grace . god ofttimes in such persons begins and carries on the work of his grace insensibly , so that they come to good growth and maturity before they know that they are alive . such persons come at length to be satisfied in saying with the blind man in the gospel , how our eyes were opened we know not , only one thing we know , whereas we were blind by nature , now we see . . even in this matter also , we must , it may be , be content to live by faith , and to believe as well what god hath done in us , if it be the matter and subject of his promises , as what he hath done for us , the ground whereof also is the promise and nothing else . objections from the present state and condition of the soul : weakness and imperfection of duty . opposition from indwelling sin. . there is another head of objections against the souls receiving consolation from an interest in forgiveness arising from the consideration of its present state and condition , as to actual holiness , duties and sins . souls complain when in darkness , and under temptations that they cannot find that holiness , nor those fruits of it in themselves , which they suppose an interest in pardoning mercy will produce . their hearts they find are weak , and all their duties worthless . if they were weighed in the ballance they would be all found too light . in the best of them there is such a mixture of self , hypocrisie , unbelief , vain glory , that they are even ashamed and confounded with the remembrance of them . these things fill them with discouragements , so that they refuse to be comforted , or to entertain any refreshing perswasion from the truth insisted on ; but rather conclude that they are utter strangers from that forgiveness that is with god , and so continue helpless in their depths . according unto the method proposed , and hitherto pursued i shall only lay down some such general rules , as may support a soul under the despondencies , that are apt in such a condition to befall it , that none of these things may weaken it in its endeavour to lay hold of forgiveness . and , first , this is the proper place to put in execution our seventh rule , to take heed of heartless complaints , when vigorous actings of grace are expected at our hands . if it be thus indeed , why lye you on your faces , why do you not rise , and put out your selves to the utmost , giving all diligence to add one grace to another , untill you find your selves in a better frame . supposing then the putting of that rule into practice , i add , that . known holiness , is apt to degenerate into self righteousness . what god gives us on the account of sanctification , we are ready enough to reckon on the score of justification . it is a hard thing to feel grace , and to believe as if there were none . we have so much of the pharisee in us by nature , that it is sometimes well that our good is hid from us . we are ready to take our corn and wine and bestow them on other lovers . were there not in our hearts a spiritually sensible principle of corruption ; and in our duties a discernable mixture of self , it would be impossible we should walk so humbly , as is required of them who hold communion with god in a covenant of grace and pardoning mercy . it is a good life , which is attended with a faith of rightcousness , and a sense of corruption . whilest i know christs . righteousness , i shall the less care to know my own holiness . to be holy is necessary , to know it sometimes a temptation . . even duties of gods appointment when turned into self-righteousness are gods great abhorrency , isa. . , . what hath a good original may be vitiated by a bad end. . oftentimes holiness in the heart is more known by the opposition that is made there to it , than by its own prevalent working ; the spirits operation is known by the flesh's opposition . we find a mans strength by the burdens he carryes , and not the pace that he goes . oh , wretched man that i am who shall deliver me from the body of this death , is a better evidence of grace and holiness , than god i thank thee i am not as other men ; a heart pressed , grieved , burdened , not by the guilt of sin only , which reflects with trouble on an awakened conscience , but by the close adhering power of indwelling sin , tempting , seducing , soliciting , hindring , captivating , conceiving , restlesly disquieting may , from thence have as clear an evidence of holiness , as from a delightful fruit-bearing . what is it that is troubled and grieved in thee ; what is it , that seems to be almost killed , and destroyed ; that crys out , complains , longs for deliverance ? is it not , the new creature ? is it not the principle of spiritual life , whereof thou art partaker ? i speak not of trouble and disquietments for sin committed , nor of fears and perturbations of mind , left sin should break forth to loss , shame , ruine , dishonour ; nor of the contending of a convinced conscience lest damnation should ensue ; but of the striving of the spirit against sin , out of a hatred and a loathing of it , upon all the mixt considerations of love , grace , mercy , fear , the beauty of holiness , excellency of communion with god , that are proposed in the gospel . if thou seemest to thy self to be only passive in these things , to do nothing , but to endure the assaults of sin ; yet if thou art sensible , and standest under the stroke of it , as under the stroke of an enemy , there is the root of the matter . and as it is thus , as to the substance and being of holiness , so it is also as to the degrees of it . degrees of holiness are to be measured more by opposition , than self operation . he may have more grace , than another ; who brings not forth so much fruit as the other ; because he hath more opposition , more temptation , isa. . . and sense of the want of all , is a great sign of somewhat in the soul. . as to what was alledged to the nothingness , the selfishness of duty ; i say , it is certain whilest we are in the flesh , our duties will taste of the vessel whence they proceed . weakness , defilements , treachery , hypocrisie will attend them . to this purpose whatever some pretend to the contrary , is the complaint of the church , isa. . . the chaffe oftentimes is so mixed with the wheat that corn can scarce be discerned . and this know , that the more spiritual any man is , the more be sees of his unspiritualness in his spiritual duties . an outside performance will satisfie an outside christian. job abhorred himself most , when he knew himself best . the clearer discoveries we have had of god , the viler will every thing of self appear . nay further , duties and performances are oftentimes very ill measured by us ; and those seem to be first , which indeed are last , and those to be last , which indeed are first . i do not doubt but a man when he hath had distractions to wrestle withall , no outward advantage to further him , no extraordinary provocations of hope , fear or sorrow on a natural account in his duty , may rise from his knees with thoughts that he hath done nothing in his duty but provoked god ; when there hath been more workings of grace in contending with the deadness cast on the soul by the condition that it is in , than when by a concurrence of moved natural affections , and outward provocations , a frame hath been raised , that hath to the party himself seemed to reach to heaven ; so that it may be this perplexity about duties , is nothing but what is common to the people of god , and which ought to be no obstruction to peace and settlement . . as to the pretence of hypocrisie , you know what is usually answered ; it is one thing to do a thing in hypocrisie , another not to do it without a mixture of hypocrisie . hypocrisie in its long extent is every thing that for matter or manner comes short of sincerity . now our sincerity is no more perfect than our other graces ; so that in its measure it abides with us , and adheres to all we do : in like manner , it is one thing to do a thing for vain glory , and to be seen of men , another not to be able wholly to keep off the subtle insinuations of self and vain glory . he that doth a thing in hypocrisie , and for vain glory , is satisfied with some corrupt end obtained , though he be sensible that he sought such an end . he that doth a thing with a mixture of hypocrisie , that is with some breaches upon the degrees of his sincerity , with some insensible advancements in performance on outward considerations , is not satisfied with a self end attained , and is dissatisfied with the defect of his sincerity . in a word , wouldst thou yet be sincere , and dost endeavour so to be in private duties , and in publick performances ; in praying , hearing , giving alms , zealous actings for gods glory , and the love of the saints , though these duties are not , it may be , sometimes , done without sensible hypocrisie , i mean as traced to its most subtle insinuations of self and vain glory , yet are they not done in hypocrisie , nor do not denominate the persons by whom they are performed hypocrites ; yet i say of this , as of all that is spoken before ; it is of use to relieve us under a troubled condition , of none to support us or incourage us unto an abode in it . . know that god despiseth not small things ; he takes notice of the least breathings of our hearts after him , when we our selves can see nor perceive no such thing . he knows the mind of the spirit in those workings , which are never formed to that height , that we can reflect upon them with our observation . every thing that is of him , is noted in his book , though not in ours . he took notice that when sarah was acting unbelief towards him , yet that she shewed respect and regard to her husband , calling him lord , gen. . . pet. . . and even whilst his people are sinning , he can find something in their hearts , words or waies that pleaseth him , much more in their duties . he is a skilfull refiner that can find much gold in that ore where we see nothing but lead or clay . he remembers the duties which we forget , and forgets the sins which we remember . he justifies our persons though ungodly , and will also our duties , though not perfectly godly . . to give a little further support in reference unto our wretched miserable duties , and to them that are in perplexities on that account , know that jesus christ takes out whatever is evil and unsavoury out of them , and makes them acceptable . when an unskilfull servant gathers many herbs , flowers and weeds in a garden , you gather them out that are usefull , and cast the rest out of sight . christ deals so with our performances . all the ingredients of self that are in them on any account , he takes away , and adds incense to what remains , and presents it to god , exod. . . this is the cause that the saints at the last day when they meet their own duties and performances , they know them not , they are so changed from what they were when they went of their hand . lord , when saw we thee naked or hungry , so that god accepts a little , and christ makes our little a great deal . . is this an argument to keep thee from believing ? the reason why thou art no more holy , is because thou hast no more faith . if thou hast no holiness , it is because thou hast no saith ; holiness is the purifying of the heart by faith ; or our obedience unto the truth . and the reason why thou art no more in duty , is because thou art no more in believing ; the reason why thy duties are weak and imperfect , is because thy faith is weak and imperfect . hast thou no holiness , believe that thou maist have ; hast thou but a little , or that which is imperceptible , be stedfast in believing that thou maist abound in obedience . do not resolve not to eat thy meat until thou art strong , when thou hast no means of being strong , but by eating thy bread , which strengthens the heart of man. object . . the powerfull tumulating of indwelling sin or corruption , is another cause of the same kind of trouble and despondency . they that are christs have crucified the flesh with the lusts thereof . but we find , say some , several corruptions working effectually in our hearts , carrying us captive to the law of sin . they disquiet with their power , as well as with their guilt . had we been made partakers of the law of the spirit of life , we had ere this been more set free from the law of sin and death . had sin been pardoned fully , it would have been subdued more effectually . there are three considerations which make the actings of indwelling sin to be so perplexing to the soul. . because they are unexpected . the soul looks not for them upon the first great conquest made of sin , and universal engagement of the heart unto god. when it first sayes , i have sworn , and amstedfastly purposed to keep thy righteous judgements ; commonly there is peace at least for a season from the disturbing vigorous actings of sin . there are many reasons why so it should be . old things are then passed away , all things are become new ; and the soul under the power of that universal change , is utterly turned away from those things that should foment , stir up , provoke or cherish any lust or temptation . now when some of these advantages are past , and sin begins to stir and act again , the soul is surprized , and thinks the work that he hath passed through was not true and effectual , but temporary only . yea he thinks perhaps that sin hath more strength than it had before , because he is more sensible than he was before . as one that hath a dead arm or limb whilst it is mortified , endures deep cuts and launcings , and feels them not : when spirits and sense are brought into the place again , he feels the least cut , and may think the instruments sharper than they were before , when all the difference is , that he hath got a quickness of sense , which before he had not . it may be so with a person in this case ; he may think lust more powerfull than it was before , because he is more sensible than he was before . yea sin in the heart , is like a snake or serpent ; you may pull out the sting of it , and cut it into many pieces ; though it can sting mortally no more , nor move his whole body at once , yet it will move in all its parts , and make an appearance of a greater motion than formerly . so it is with lust , when it hath received its deaths wound , and is cut in pieces , yet it moves in so many parts as it were in the soul , that it amazes him that hath to do with it ; and thus coming unexpectedly , fills the spirit oftentimes with disconsolation . . it hath also in its actings an universality . this also surprizeth ; there is an universality in the actings of sin , even in believers . there is no evil that it will not move to ; there is no good that it will not attempt to hinder ; no duty that it will not defile . and the reason of this is , because we are sanctified but in part ; not in any part wholly , though savingly and truly in every part . there is sin remaining in every faculty , in all the affections , and so may be acting in and towards any sin that the nature of man is liable unto . degrees of sin there are that all regenerate persons are exempted from ; but unto solicitations to all kinds of sin they are exposed , and this helps on the temptation . . it is endless and restless ; never quiet conquering nor conquered ; it gives not over , but rebels being overcome , or assaults afresh having prevailed . oft-times after a victory obtained , and an opposition subdued , the soul is in expectation of rest and peace from its enemies . but this holds not . it works and rebels again and again , and will do so whilst we live in this world ; so that no issue will be put to our conflict but by death . this is at large handled elsewhere , in a treatise lately published on this peculiar subject . these and the like considerations attending the actings of indwelling sin , do oftentimes intangle the soul in making a judgement of it self , and leave it in the dark as to its state and condition . a few things shall be offered unto this objection also . . the sensible powerfull actings of indwelling sin , are not inconsistent with a state of grace , gal. . . there are in the same person contrary principles , the flesh and the spirit ; these are contrary ; and there are contrary actings from these principles ; the flesh lusteth against the spirit , and the spirit against the flesh ; and these actings are described to be great vigorous in other places . lust wars against our souls , jam. . . pet. . l. now to war is not to make faint or gentle opposition to be flighted and contemned ; but it is to go out with great strength , to use craft , subtlety and force , so as to put the whole issue to a hazard . so these lusts war ; such are their actings in and against the soul. and therefore saith the apostle , you cannot do the things that you would ; see rom. . , , , . in this conflict indeed the understanding is left unconquered ; it condemns and disapproves of the evil led unto ; and the will is not subdued ; it would not do the evil that is pressed upon it , and there is an hatred or aversation remaining in the affections unto sin ; but yet notwithstanding sin rebels , fights , tumultuates , and leads captive . this objection then may receive this speedy answer . powerfull actings and workings , universal endless struglings of ind welling sin , seducing to all that is evil , putting it self forth to the disturbance and dissettlement of all that is good , is no sufficient ground to conclude a state of alienation from god ; see for this the other treatise before mentioned at large . . your state is not at all to be measured by the opposition that sin makes to you , but by the opposition you make to it ; be that never so great , if this be good , be that never so restless and powerfull , if this be sincere , you may be disquieted , you can have no reason to despond . i have mentioned these things only to give a specimen of the objections which men usually raise up against an actual closing with the truth insisted on to their consolation . and we have also given in upon them some rules of truth for their relief , not intending in them absolute satisfaction as to the whole of the cases mentioned , but only to remove the darkness raised by them so out of the way , as that it might not hinder any from mixing the word with faith that hath been dispensed from this blessed testimony , that there is forgiveness with god that he may be feared , verse , . proceed we now to the second part of this psalm , which contains the deportment of a sin-perplexed soul ; when by faith it hath discovered where its rest doth lye , and from whom its relief is to be expected ; even from the forgiveness which is with god , whereof we have spoken . there are two things in general , as was before mentioned , that the soul in that condition applies it self unto ; whereof the first respects its self , and the other the whole israel of god. that which respects its self , is the description of that frame of heart and spirit that he was brought into , upon faiths discovery of forgiveness in god ; with the duties that he applied himself unto , the grounds of it , and the manner of its performance , v. , . i wait for the lord , my soul doth wait , and in his word do i hope . my soul waiteth for the lord , more than they that watch for the morning : i say more than they that watch for the morning . herein i say he describes both his frame of spirit , and the duty he applied himself to , both as to matter and manner . i shall , as in the method hitherto observed , first consider the reading of the words , then their sense and importance , with the suitableness of the things mentioned in them , to the condition of the soul under consideration ; all which will yield us a foundation of the observations that are to be drawn from them . the words rendred strictly or word for word lye thus , i have earnestly expected jehovah ; my soul hath expected , and in his word have i tarryed , or waited . my soul to the lord , more then , ( or before ) the watchmen in the morning ; the watchmen in the morning ; or unto the morning . i have waited or expected ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expect , to hope , to wait . verbum hoc est , magno animi desiderio , in aliquem intentum esse , & respicere ad eum , ex eo pendere . the word denotes to be intent on any one with great desire ; to behold or regard him , and to depend upon him ; and it also expresseth the earnest inclination and intention of the will and mind . paul seems to have expressed this word to the full , rom. . . by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; an intent or earnest expectation , expressing it self by putting forth the head , and looking round about with earnestness and diligence . and this is also signified expresly by this word ; psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and i looked for some to take pitty ; huc illuc anxie circumspexi , siqui fortè me commiseraturus esset . i looked round about this way and that way diligently and solicitously , to see if any would pitty me or lament with me . thus , i have waited , is as much , as i have diligently with intention of soul , mind , will , and affections looked unto god , in earnest expectation of that from him , that i stand in need of , and which must come forth from the forgiveness that is with him . . i have , saith he , waited for , or expected jehovah ; he uses the same name of god in his expectation , that he first fixed on in his application to him . and it is not this or that means , not this or that assistance , but it is jehovah himself that he expects and waits for . it is jehovah himself that must satisfie the soul : his favour and loving kindness ; and what flows from them ; if he come not himself , if he gives not himself , nothing else will relieve . . my soul doth wait or expect ; it is no outward duty that i am at , no lip-labour , no bodily work , no formal cold careless performance of a duty ; no , my soul doth wait : it is soul work , heart work i am at ; i wait , i wait with my whole soul. . in his word do i hope : or wait . there is not anything of difficulty in these words ; the word used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt qui quod affiue sit verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 velint anxietatem & nisum includere , ut significet anxie , seu enixe expectare , sustinere , & sperare ; it signifies to hope , expect , endure , and sustain , with care , solicitousness , and indeavours . hence the have rendred the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the vul. lat. sustinui . i have sustained and waited with patience . and this on the word ; or he sustained his soul with the word of promise that it should not utterly faint . seeing he had made a discovery of grace and forgiveness , though yet at a great distance ; he had a sight of land , though he was yet in a storm at sea ; and therefore incourageth himself , or his soul , that it do not despond . but yet all this that we have spoken reaches not the intensness of the soul of the psalmist in this his expectation of jehovah . the earnest engagement of his soul in this duty riseth up above what he can express . therefore he proceeds , ver . . my soul , saith he , for the lord , ( that is , expects him , looks for him , waits for his coming to me in love and with forgiveness ) more than the watchers for the morning , the watchers for the morning . these latter words are variously rendred , and variously expounded . the lxx . and vulgar latin render them ; from the morning watch , untill night . others , from those that keep the morning watch unto those that keep the evening watch . more than the watchers in the morning , more than the watchers in the morning . the words also are variously expounded . austin would have it to signifie , the placing of our hopes on the morning of christs resurrection , and continuing in them untill the night of our own death . hierome who renders the words , from the morning watch to the morning watch , expounds them of continuing our hopes and expectations from the morning that we are called into the lords vineyard , to the morning when we shall receive our reward ; as much to the sense of the place as the former : and so chrysostome interprets it of our whole life . it cannot be denyed but that they were lead into these mistakes by the translation of the . and that of the vulgar latine , who both of them have divided these words , quite contrary to their proper dependance ; and read them thus , my soul expected the lord. from the morning watch to the night watch , let israel trust in the lord ; so making the words to belong to the following exhortation unto others , which are plainly a part of the expression of his own duty . the words then are a comparison , and an allusion unto watchmen , and may be taken in one of these two senses . . in things civil ; as those who keep the watch of the night , do look , and long for , and expect the morning , when being dismissed from their guard they may take that sleep that they need and desire , which expresses a very earnest expectation , inquiry and desire , or , . in things sacred ; with the chaldee paraphrast , which renders the words , more than they that look for the morning watch , which they carefully observe , that they may offer the morning sacrifice . in this sense , as faith he , the warders and watchers in the temple , do look diligently after the appearance of the morning that they may with joy offer the morning sacrifice in the appointed season ; so , and with more diligence doth my soul wait for jehovah . you see the reading of the words ; and how far the sense of them opens it self unto us by that consideration . let us then nextly see briefly the several parts of them , as they stand in relation one to another . we have then , . the expression of the duty wherein he was exercised , and that is earnest waiting for jehovah . . the bottome and foundation of that his waiting and expectation ; that is the word of god ; the word of promise , he diligently boped in the word . . the frame of his spirit in , and the manner of his performance of this duty ; expressed . . in the words themselves that he uses , according as we opened them before . . in the emphatical reduplication , yea triplication of his expression of it ; i wait for god , my soul waiteth for god , my soul for the lord. . in the comparison instituted between his discharge of his duty , and others performances of a corporal watch , with the greatest care and diligence ; more than they that watch for the morning ; so that we have , . the duty he performed ; earnest waiting and expectation . . the object of his waiting ; jehovah himself . . his supportment in that duty , the word of promise . . the manner of his performance of it . . with earnestness and diligence . . with perseverance . let us then now consider the words , as they contain the frame and working of a sin entangled soul. having been raised out of his depths by the discovery of forgiveness in god , as was before declared , yet not being immediately made partaker of that forgiveness , as to a comforting sense of it , he gathers up his soul from wandring from god , and supports it from sinking under his present condition . it is , saith he , jehovah alone with whom is forgiveness that can relieve and do me good ; his favour , his loving kindness , his communication of mercy and grace from thence , is that which i stand in need of ; on him therefore do i with all heedfulness attend ; on him do i wait , my soul is filled with expectation from him ; surely he will come to me , he will come and refresh me ; though he seem as yet to be afar of , and to leave me in these depths , yet i have his word of promise to support and stay my soul , on which i will lean untill i obtain the enjoyment of him , and his kindness which is better than life . and this is the frame of a sin entangled soul , who hath really by faith discovered forgiveness in god , but is not yet made partaker of a comforting refreshing sense of it . and we may represent it in the ensuing observations . obs. . the first proper fruit of faiths discovery of forgiveness in god unto a sin distressed soul , is waiting in patience and expectation . obs. . the proper object of a sin distressed souls waiting and expecting , is god himself as reconciled in christ ; i have waited for jehovah . obs. . the word of promise is the souls great supportment in waiting for god ; in thy word do i hope . obs. . sin distressed souls wait for god with earnest intention of mind , diligence , and expectation ; from the redoubling of the expression . obs. . continuance in waiting untill god appears to the soul , is necessary and prevailing ; necessary as that without which we cannot attain assistance ; and prevailing as that wherein we shall never fail . obs. . establishment in waiting where there is no present sense of forgiveness , yet gives the soul much secret rest and comfort ; this observation ariseth from the influence that these verses have unto those that follow . the psalmist having attained thus far , can now look about him , and begin to deal with others , and exhort them to an expectation of grace and mercy . and thus though the soul be not absolutely in the haven of consolation where it would be , yet it hath cast out an anchor that gives it establishment , and security . though it be yet tossed , yet it is secured from shipwrack , and is rather sick than in danger : a waiting condition is a condition of safety . hence it is that he now turns himself to others and upon the experience of the discovery that he had made of forgiveness in god , and the establishment and consolation he found in waiting on him , he calls upon , and incourageth others to the same duty , v. , . the propositions laid down , i shall briefly pass through ; still with respect unto the state and condition of the soul , represented in the psalm . many things that might justly be insisted on in the improvement of these truths , have been anticipated in our former general rules . to them we must therefore sometimes have recourse ; because they must not be again repeated . on this account i say , we shall pass through them with all briefness possible ; yet so as not wholly to omit any directions that are here tendred unto us , as to the guidance of the soul , whose condition and the working of whose faith is here described . this therefore in the first place is proposed . the first proper fruit of faiths discovery of forgiveness in god unto a sin-distressed soul , is waiting in patience and expectation . this the psalmist openly and directly applies himself unto , and expresseth to have been as his duty , so his practice . and he doth it so emphatically , as was manifested in the opening of the words , that i know not that any duty is any where in the scripture so recommended and lively represented unto us . you must therefore for the right understanding of it , call to mind what hath been spoken concerning the state of the soul inquired into ; its depths , intanglements , and sense of sin , with its application unto god about those things ; as also remember what hath been delivered about the nature of forgiveness , with the revelation that is made of it unto the faith of believers , and that this may be done , where the soul hath no refreshing sense of its own interest therein . it knows not that its own sins are forgiven , although it believes that there is forgiveness with god. now the principal duty that is incumbent on such a soul , is that laid down in the proposition , namely , patient waiting and expectation . two things must be done in reference hereunto : first , the nature of the duty it self is to be declared : and secondly , the necessity and usefulness of its practice is to be evinced and demonstrated . for the nature of it , something hath been intimated giving light into it , in the opening of the words here used by the psalmist to express it by . but we may observe that these duties as required of us , do not consist in any particular acting of the soul , but in the whole spiritual frame and deportment of it in reference unto the end aimed at in and by them . and this waiting , as here and elsewhere commended unto us , and which is comprehensive of the especial duties of the soul in the case insisted on , and described , comprehends these three things . ( . ) quietness , in opposition to haste , and tumultuating of spirit . ( . ) diligence in opposition to spiritual sloth , despondency and neglect of means . ( . ) expectation in opposition to despair , distrust , and other proper immediate actings of unbelief . . quietness . hence this waiting it self is sometimes expressed by silence . to wait , is to be silent , lam. . . it is good both to hope , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to be silent for the salvation of the lord ; that is , to wait quietly , as we have rendred the word . and the same word we render sometimes to rest . as psal. . . rest on the lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be silent unto him ; where it is joyned with hoping or waiting , as that which belongs unto the nature of it ; and so in sundry other places . and this god in an especial manner calleth souls unto in straights and distresses . in quietness and confidence , saith he , shall be your strength , isa. . . and the effect of the righteousness of god by christ , is said to be quietness and assurance for ever , isa. . . first quietness , and then assurance . now this silence and quietness which accompanieth waiting , yea which is an essential part of it , is opposed first to haste ; and haste is the souls undue lifting up its self , proceeding from a weariness of its condition , to press after an end of its troubles , not according to the conduct of the spirit of god. thus when god calleth his people to waiting , he expresseth the contrary acting unto this duty , by the lifting up of the soul , hab. . , . though the vision tarry , wait for it ; behold his soul which is lifted up is not upright in him , but the just shall live by faith . god hath given unto the soul a vision of peace , through the discovery of that forgiveness which is with him ; but he will have us wait for an actual participation of it unto rest and comfort . he that will not do so , but lifts up his soul , that is , in making haste beyond the rule and method of the spirit of god in this matter , his heart is not upright in him , nor will he know what it is to live by faith . this ruines and disappoints many a soul in its attempts for forgiveness . the prophet speaking of this matter , tells us , that he that believeth shall not , nor will not make haste , isa. . . which words the apostle twice making use of , rom. . , chap. , . in both places renders them , whosoever believeth on him shall not be ashamed , or confounded . and that because this haste turns men off from believing , and so disappoints their hopes , and leaves them unto shame and confusion . men with a sense of the guilt of sin , having some discovery made to them of the rest ease and peace which they may obtain to their souls by forgiveness , are ready to catch greedily at it , and to make false , unsound , undue applications of it unto themselves . they cannot bear the yoak that the lord hath put upon them , but grow impatient under it , and cry with rachel , give me children or i dye . any way they would obtain it . now as the first duty of such a soul is to apply its self unto waiting ; so the first entrance into waiting consists in this silence and quietness of heart and spirit . this is the souls endeavour to keep its self humble , satisfied with the soveraign pleasure of god in its condition , and refusing all waies and means of rest and peace , but what it is guided and directed unto by the word and spirit . . as it is opposed unto haste , so it is unto tumultuating thoughts , and vexatious disquietments ; the soul is silent , psal. . . i was dumb , i opened not my mouth , because thou didst it . he redoubles the expression , whereby he sets out his endeavour to quiet and still his soul in the will of god. in the condition discoursed of , the soul is apt to have many tumultuating thoughts , or a multitude of perplexing thoughts of no use or advantage unto it . how they are to be watched against and rejected , was before declared in our general rules . this quietness in waiting will prevent them . and this is the first thing in the duty prescribed . secondly , diligence , in opposition unto spiritual sloth , is included in it also . diligence is the activity of the mind in the regular use of means , for the pursuit of any end proposed . the end aimed at by the soul , is a comforting refreshing interest in that forgiveness that is with god. for the attaining hereof , there are sundry means instituted and blessed of god. a neglect of them through regardlesness or sloth , will certainly disappoint the soul from attaining that end . it is confessedly so in things natural . he that soweth not , must not think to reap ; he that cloatheth not himself will not be warm ; nor he enjoy health , who neglects the means of it . men understand this as to their outward concerns . and although they have a due respect unto the blessing of god , yet they expect not to be rich without industry in their waies . it is so also in things spiritual . god hath appointed one thing to be the means of obtaining another ; in the use of them doth he bless us , and from the use of them doth his glory arise , because they are his own appointments . and this diligence wholly respecteth practice , or the regular use of means . a man is said to be diligent in business , to have a diligent hand ; though it be an affection of the mind , yet it simply respects practice and operation . this diligence in his waiting david expresseth , psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we render it , i have waited patiently , that is , waiting i have waited , that is diligently , earnestly in the use of means . so he describes this duty by an elegant similitude , psal. . . behold , as the eyes of servants look unto the hand of their masters ; and as the eyes of a maiden to the hand of her mistress ; so our eyes wait upon the lord our god , until he have mercy on us . servants that wait on their masters , and look to their hands , it is to expect an intimation of their minds , as to what they would have them do , that they may address themselves unto it . so , saith he , do we wait for mercy ; not in a slothfull neglect of duties , but in a constant readiness to observe the will of god in all his commands . an instance hereof we have in the spouse , when she was in the condition here described , cant. . , . she wanted the presence of her beloved , which amounts to the same state which we have under consideration . for where the presence of christ is not , there can be no sense of forgiveness . at first she seeks him upon her bed ; by night upon my bed , i sought him whom my soul loveth , i sought him , but i found him not . she seems herein to have gone no further than desires ; for she was in her bed , where she could do no more ; and the issue is , she found him not ; but doth she so satisfie her self , and lye still , waiting until he should come there unto her ? no , she sayes , she will rise now and go about the city , in the streets , and in the broad waies , i will seek him whom my soul loveth . she resolves to put her self into the use of all means , whereby one may be sought that is wanting . in the city , streets , and fields , she would enquire after him . and the blessed success she had herein is reported , vers . . she found him , she held him , she would not let him go . this then belongs unto the waiting of the soul. diligence in the use of means , whereby god is pleased ordinarily to communicate a sense of pardon and forgiveness is a principal part of it . what these means are , is known . prayer , meditation , reading , hearing of the word , dispensation of the sacraments , they are all appointed to this purpose ; they are all means of communicating love and grace to the soul. be not then heartless or slothfull ; up and be doing ; attend with diligence to the word of grace ; be fervent in prayer , assiduous in the use of all ordinances of the church , in one or other of thern , at one time or other thou wilt meet with him whom thy soul loveth ; and god through him will speak peace unto thee . thirdly , there is expectation in it , which lyes in a direct opposition to all the actings of unbelief in this matter , and is the very life and soul of the duty under consideration . so the psalmist declares it , psal. . . my soul , wait thou only upon god ; for my expectation is only from him . the soul will not , cannot in a due manner wait on god , unless it hath expectations from him ; unless , as james speaks , he looks to receive somewhat from him , chap. . . the soul in this condition regards forgiveness , not only as by its self it is desired , but principally as it is by god promised . thence they expect it . this is expressed in the fourth proposition before laid down , namely , that sin-distressed souls wait for god with earnestness , intention of mind , and expectation . as this ariseth from the redoubling of the expression ; so principally from the nature of the comparison that he makes of himself in his waiting with them that watch for the morning . those that watch for the morning do not only desire it , and prepare for it , but they expect it , and know assuredly that it will come . though darkness may for a time be troublesome , and continue longer than they would desire , yet they know that the morning hath its appointed time of return , beyond which it will not tarry ; and therefore they look out for its appearance on all occasions : so it is with the soul in this matter . so , sayes david , psal. . . i will direct my prayer unto thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and look up . so we ; the words before are defective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the morning , or rather every morning , i will order unto thee . we restrain this unto prayer . i will direct my peayer unto thee . but this was expressed directly in the words foregoing ; in the morning thou shalt hear my voice , that is , the voice of my prayer and supplications , as it is often supplied . and although the psalmist doth sometime repeat the same thing in different expressions , yet here he seemeth not so to do , but rather proceeds to declare the general frame of his spirit in walking with god. i will , saith he , order all things towards god , so as that i may wait upon him in the waies of his appoinment ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will look up . it seems in our translation to express his posture in his prayer . but the word is of another importance . it is diligently to look out after that which is coming towards us , a looking out after the accomplishment of our expectation . this is a part of our waiting for god ; yea , as was said , the life of it , that which is principally intended in it . the prophet calls it his standing upon his watch tower , and watching to see what god would speak unto him , hab. . . namely , in answer unto that prayer which he put up in his trouble . he is now waiting in expectation of an answer from god. and this is that which poor , weak , trembling sinners are so encouraged unto , isa. . , . strengthen the weak hands , and confirm the feeble knees ; say unto them that are of a fearfull heart , be strong , fear not , behold your god will come . weakness and discouragements are the effects of unbelief . these he would have removed with an expectation of the coming of god unto the soul according to the promise . and this i say belongs unto the waiting of the soul in the condition described . such a one doth expect and hope that god will in his season manifest himself and his love unto him , and give him an experimental sense of a blessed interest in forgiveness . and the accomplishment of this purpose and promise of god , it looks out after continually . it will not despond and be heartless , but stir up and strengthen it self unto a full expectation to have the desires of his soul satisfied in due time : as we find david doing in places almost innumerable . this is the duty that in the first place is recommended unto the soul , who is perswaded that there is forgiveness with god , but sees not its own interest therein . wait on , or for the lord. and it hath two properties when it is performed in a due manner ; namely , patience and perseverance . by the one men are kept to the length of gods time ; by the other they are preserved in a due length of their own duty . and this is that which was laid down in the first proposition drawn from the words ; namely , that continuance in watching , until god appears unto the soul is necessary , as that without which we cannot attain what we look after , and prevailing , as that wherein we shall never fail . god is not to be limited , nor his times prescribed unto him . we know our way , and the end of our journey ; but our stations of especial rest , we must wait for at his mouth , as the people did in the wilderness . when david comes to deal with god in his great distress , he sayes unto him , o lord , thou art my god , my times are in thine hand , psal. . , . his times of trouble , and of peace , of darkness and of light , he acknowledged to be in the hand , and at the disposal of god ; so that it was his duty to wait his time and season for his share and portion in them . during this state the soul meets with many oppositions , difficulties and perplexities , especially if its darkness be of long continuance , as with some it abides many years , with some all the daies of their lives . their hope being hereby deferred , makes their hearts sick , and their spirit oftentimes to faint ; and this fainting is a defect in waiting , for want of perseverance and continuance which frustrates the end of it . so david , psal. . . i had fainted unless i had believed to see the goodness of the lord. had i not received supportment by faith , i had fainted . and wherein doth that consist ? what was the fainting which he had been overtaken withall without the supportment mentioned ? it was a relinquishment of waiting on god , as he manifests by the exhortation which he gives to himself and others , v. . wait on the lord , be of good courage , and he shall strengthen thy heart ; wait i say on the lord. wait with courage and resolution that thou faint not . and the apostle puts the blessed event of faith and obedience upon the avoidance of this evil , gal. . . we shall reap if we faint not . hence we have both encouragements given against it , and promises that in the way of god we shall not be overtaken with it . consider the lord christ , saith the apostle , the captain of your salvation , lest you be wearied and faint in your minds , heb. . . nothing else can cause you to come short of the mark aimed at . and they , saith the prophet , who wait on the lord , that is in the use of the means by him appointed , shall not faint , isa. . . this continuance then in waiting is to accompany this duty upon the account of both the things mentioned in the proposition ; that it is indispensibly necessary on our own account , and it is assuredly prevailing in the end ; it will not fail . . it is necessary . they that watch for the morning , to whose frame and actings , the waiting of the soul for god is compared , give not over until the light doth appear , or if they do , if they are wearied and faint , and so cease watching , all their former pains will be lost , and they will lye down in disappointments . so will it be with the soul that deserts its watch , and faints in its waiting . if upon the eruption of new lusts or corruptions ; if upon the return of old temptations , or the assaults of new ones ; if upon a revived perplexing sense of guilt , or on the tediousness of working and labouring so much and so long in the dark , the soul begins to say in it self , i have looked for light , and behold darkness ; for peace , and yet trouble cometh ; the summer is past , the harvest is ended , and i am not relieved ; such and such blessed means have been enjoyed , and yet i have not attained rest , and so gives over its waiting in the way and course before prescribed , it will at length utterly fail and come short of the grace aimed at . thou hast laboured , and hast not fainted , brings in the reward , rev. . . . perseverance in waiting is assuredly prevalent ; and this renders it a necessary part of the duty it self . if we continue to wait for the vision of peace , it will come , it will not tarry but answer our expectation of it . never soul miscarried that abode in this duty unto the end . the joyes of heaven may sometimes prevent consolations in this life ; god sometimes gives in the full harvest without sending of the first fruits aforehand ; but spiritual or eternal peace and rest is the infallible end of permanent waiting for god. this is the duty that the psalmist declares himself to be ingaged in , upon the incouraging discovery which was made unto him of forgiveness in god. there is forgiveness with thee that thou maist be feared , i wait for the lord , my soul doth wait , and in his word do i hope : and this is that which in the like condition is required of us . this is the great direction which was given us in the example and practice of the psalmist , as to our duty and deportment in the condition described . this was the way whereby he rose out of his depths and escaped out of his entanglements ? is this then the state of any of us ; let such take directions from hence . . encourage your souls unto waiting on god. do new fears arise , do old disconsolations continue , say unto your souls , yet wait on god ; why are you cast down o our souls , and why are you disquieted within us , hope in god ; for we shall yet praise him , who is the health of our countenance , and our god , as the psalmist doth in the like case , psal. . . so he speaks elsewhere , wait on god ; and be of good courage , shake of sloth , rouse up your selves from under despondencies , let not fears prevail . this is the only way for success , and it will assuredly be prevalent ; oppose this resolution to every discouragement , and it will give new life to faith and hope ; say , my flesh faileth , and my heart faileth , but god is the rock of my heart , and my portion for ever , as psal. . . though thy perplexed thoughts have even wearied and worn out the outward man , as in many they do , so that flesh faileth ; and though thou hast no refreshing evidence from within , from thy self , or thy own experience , so that thy heart faileth ; yet resolve to look unto god ; there is strength in him , and satisfaction in him , for the whole man ; he is a rock , and a portion ; this will strengthen things which otherwise will be ready to dye . this will keep life in thy course , and stir thee up to plead it with god in an acceptable season when he will be found . job carryed up his condition unto a supposition that god might slay him ; that is add one stroke , one rebuke unto another untill he was consumed ; and so take him out of the world in darkness and in sorrow . yet he resolved to trust , to hope , to wait on him , as knowing that he should not utterly miscarry so doing ; this frame the church expresseth so admirably that nothing can be added thereunto , lament . . , , , , , , , , , . thou hast removed my soul far off from peace , i forgat prosperity , and my hope is perished from the lord ; remembring mine affliction and my misery ; my wormwood and my gall ; my soul hath them still in remembrance , and is humbled in me . this i recall to my mind therefore have i hope . it is of the lords mercy that we are not consumed , because his compassions fail not . they are new every morning , great is thy faithfulness . the lord is my portion , saith my soul , therefore will i hope in him . the lord is good unto them that wait for him , to the soul that seeketh him . it is good that a man should both hope and quietly wait for the salvation of god. we have here both the condition , and the duty insisted on , with the method of the souls actings in reference unto the one and the other fully expressed . the condition is sad and bitter , the soul is in depths far from peace and rest , v. . in this state it is ready utterly to faint and to give all for lost and gone , both strength for the present , and hopes for the future , v. . this makes its condition full of sorrow and bitterness , and its own thoughts become unto it like wormwood and gall , v. , . but doth he lye down under the burden of all this trouble ? doth he despond , and give over ? no saith he , i call to mind , that there is forgiveness with god ; grace , mercy , goodness , for the relief of distressed souls ; such as are in my condition , v. , , . thence the conclusion is , that as all help is to be looked for , all relief expected from him alone ; so it is good that a man should quietly wait , and hope for the salvation of god. this he stirs up himself unto , as the best , as the most blessed course for his deliverance . . remember , that diligent use of the means for the end aimed at , is a necessary concomitant of , and ingredient unto waiting on god. take in the consideration of this direction also . do not think to be freed from your entanglements , by restless , heartless desiring that it were otherwise with you : means are to be used that relief may be obtained . what those means are , is known unto all . mortification of sin , prayer , meditation , due attendance upon all gospel ordinances ; conferring in general about spiritual things , advising in particular about our own state and condition , with such who having received the tongue of the learned are able to speak a word in season , to them that are weary , are required to this purpose . and in all these are diligence and perseverance to be exercised ; or in vain shall men desire a delivery from their entanglements . god the proper object of the souls waiting in its distresses and depths . we have seen what the duty is intended in the proposition ; we are nextly to consider the reason also of it , why this is the great , first , and principal duty of souls ; who in their depths have it discovered unto them that there is forgiveness with god ; and the reason hereof is ; that which is expressed in our second observation before mentioned , namely . that the proper object of a sin distressed souls waiting and expectation , is god himself as revealed in christ. i have saith the psalmist waited for jehovah ; it is not this or that mercy , or grace , this or that help or relief ; but it is jehovah himself that i wait for . here then we must do two things , first , shew in what sense , god himself is the object of the waiting of the soul. ( . ) how it appears from hence that waiting is so necessary a duty . . it is the lord himself , jehovah himself , that the soul waiteth for . it is not grace , mercy , or relief absolutely considered , but the god of all grace and help , that is the full adaequate object of the souls waiting and expectation ; only herein he is not considered absolutely in his own nature ; but as there is forgiveness with him , what is required hereunto , hath been at large before declared . it is as he is revealed in and by jesus christ ; as in him he hath found a ransome , and accepted the attonement for sinners in his blood ; as he is a god in covenant ; so he is himself the object of our waiting . and that , first , because all troubles , depths , entanglements , arise from , ( . ) the absence of god from the soul ; and ( . ) from his displeasure . the absence of god from the soul , by his departure , withdrawing , or hiding himself from it , is that which principally casts the soul into its depths . woe unto them , saith the lord , when i depart from them , hos. . . and this woe , this sorrow doth not attend only an universal , a total departure of god from any ; but that also which is gradual , or partial , in some things , in some seasons . when god withdraws his enlightning , his refreshing , his comforting presence , as to any wayes or means whereby he hath formerly communicated himself unto the souls of any ; then woe unto them , sorrows will befall them , and they will fall into depths and entanglements . now this condition calls for waiting . if god be withdrawn , if he hides himself , what hath the soul to do but to wait for his return . so saith the prophet , isa. . . i will wait upon the lord that hideth his face from the house of jacob , and i will look for him . if god hide himself , this is the natural and proper duty of the soul to wait and to look for him . other course of relief it cannot apply it self unto . what that waiting is , and wherein it doth consist hath been declared . patient seeking of god in the wayes of his appointment is comprized in it ; this the prophet expresseth in that word , i will look for him ; indeed the same in the original with that in the psalm , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and i will earnestly look out after him with expectation of his return unto me . secondly , a sense of gods displeasure is another cause of these depths and troubles , and of the continuance of the soul in them , notwithstanding it hath made a blessed discovery by faith that there is with him forgiveness ; this hath been so fully manifested through the whole preceding discourse , that it need not again be insisted on . all hath respect unto sin , and the reason of the trouble that ariseth from sin , is because of the displeasure of god against it . what then is the natural posture and frame of the soul towards god as displeased ? shall he contend with him ? shall he harden himself against him ? shall he despise his wrath and anger , and contemn his threatnings ? or shall he hide himself from him , and so avoid the effects of his wrath ? who knows not how ruinous and pernitious to the soul such courses would be ? and how many are ruined by them every day ? patient waiting is the souls only reserve on this account also . and secondly , this duty in the occasion mentioned is necessary upon the account of the greatness and soveraignty of him with whom we have to do . my soul waiteth for jehovah . indeed waiting is a duty that depends on the distance that is between the persons concerned in it , namely , he that waiteth , and he that is waited on ; so the psalmist informs us , psal. . . it is an action like that of servants and handmaids towards their masters or rulers . and the greater this distance is , the more cogent are the reasons of this duty on all occasions . and because we are practically averse from the due performance of this duty , or at least quickly grow weary of it , notwithstanding our full conviction of its necessity , i shall a little insist on some such considerations of god and our selves , as may not only evince the necessity of this duty , but also satisfie us of its reasonableness ; that by the first we may be engaged into it , and by the latter preserved in it . two things we may to this purpose consider in god , in jehovah whom we are to wait for . first , his being , and the absolute and essential properties of his nature . secondly , those attributes of his nature which respect his dealing with us ; both which are suited to beget in us affections , and a frame of spirit compliant with the duty proposed . considerations of god rendring our waiting on him reasonable and necessary . his glorious being . . let us consider the infinite glorious being of jehovah , with his absolute incommunicable essential excellencies ; and then try whether it doth not become us in every condition to wait for him , and especially in that under consideration . this course god himself took with job to recover him from his discontents and complaints , to reduce him to quietness and waiting , he sets before him his own glorious greatness , as manifested in the works of his power , that thereby being convinced of his own ignorance , weakness and infinite distance in all things from him , he might humble his soul into the most submissive dependance on him , and waiting for him . and this he doth accordingly , chap. . . i abhor , saith he , my self , and repent in dust and ashes . his soul now comes to be willing to be at gods disposal , and therein he found present rest , and a speedy healing of his condition . it is the high and losty one that inhabiteth eternity , whose name is holy , isa. . . with whom we have now to do : he that sitteth upon the circle of the earth , and the inhabitants of it are as grashoppers before him ; yea , the nations are as the drop of the bucket , and are counted as the small dust of the ballance ; he takes up the isles as a very little thing ; all nations before him are as nothing , they are counted unto him less than nothing and vanity , isa. . , , . to what end doth the lord set forth and declare his glorious greatness and power ? it is that all might be brought to trust in him , and to wait for him , as at large is declared in the close of the chapter . for shall grashoppers , a drop of the bucket , dust of the ballance , things less than nothing , repine against , or wax weary of the will of the immense , glorious and lofty one ? he that taketh up all isles as a very little thing , may surely , if he please , destroy , cast and forsake one isle , one city in an isle , one person in a city ; and we are before him but single persons . serious thoughts of this infinite all-glorious being , will either quiet our souls , or overwhelm them . all our weariness of his dispensations towards us , arises from secret imaginations , that he is such a one as our selves ; one that is to do nothing but what seems good in our eyes . but if we cannot comprehend his being , we cannot make rules to judge of his waies and proceedings . and how small a portion is it that we know of god ? the nearest approaches of our reasons and imaginations , leave us still at an infinite distance from him . and indeed what we speak of his greatness , we know not well what it signifies , we only declare our respect unto that which we believe , admire and adore , but are not able to comprehend . all our thoughts come as short of his excellent greatness , as our natures do of his ; that is infinitely . behold the universe , the glorious fabrick of heaven and earth ; how little is it that we know of its beauty , order and disposal ; yet was it all the product of the word of his mouth ; and with the same facility can he when he pleaseth reduce it to its primitive nothing . and what are we poor worms of the earth , an inconsiderable unknown part of the lower series and order of the works of his hands ; few in number , fading in condition , unregarded unto the residue of our fellow-creatures , that we should subduct our selves from under any kind of his dealings with us , or be weary of waiting for his pleasure . this he presseth on us , psal. . . be still and know that i am god. let there be no more repinings , no more disputings , continue waiting in silence and patience ; consider who i am ; be still , and know that i am god. further , to help us in this consideration , let us a little also fix our minds towards some of the glorious , essential , incommunicable properties of his nature , distinctly ; as , . his eternity . this moses proposeth to bring the souls of believers to submission , trust and waiting , psal. . . from everlasting to everlasting thou art god. one that hath his being and subsistence not in a duration of time , but in eternity it self : so doth habakkuk also , chap. . . my lord , my god , my holy one , art thou not from everlasting : and hence he draws his conclusion against making hast in any condition , and for tarrying and waiting for god. the like consideration is managed by david also , psal. . . how unconceivable is this glorious divine property unto the thoughts and minds of men ? how weak are the waies and terms whereby they go about to express it ? one sayes it is a nunc stans ; another that it is a perpetual duration . he that sayes most , only signifies what he knows of what it is not . we are of yesterday , change every moment , and are leaving our station to morrow . god is still the same , was so before the world was , from eternity . and now i cannot think what i have said , but only have intimated what i adore . the whole duration of the world from the beginning unto the end , takes up no space in this eternity of god. fow how long soever it hath continued , or may yet continue , it will all amount but to so many thousand years , so long a time ; and time hath no place in eternity . and for us who have in this matter to do with god , what is our continuance unto that of the world ? a moment as it were in comparison of the whole . when mens lives were of old prolonged beyond the date & continuance of empires or kingdoms now , yet this was the winding up of all ; such a one lived so many years , and then he dyed , gen. . and what are we poor worms , whose lives are measured by inches in comparison of their span ? what are we before the eternal god ? god alwaies immutably subsisting in his own infinite being ? a real consideration hereof will subdue the soul into a condition of dependence on him , and of waiting for him . . the immensity of his essence , and his omnipresence is of the same consideration . do not i fill heaven and earth , saith the lord , jer. . . the heavens , even the heavens of heavens , the supreme and most comprehensive created being cannot contain him , saith solomon . in his infinitely glorious being he is present with , and indistant from all places , things , times , all the works of his hands , and is no less gloriously subsisting where they are not . god is where heaven and earth are not , no less than where they are ; and where they are not is himself ; where there is no place , no space , real or imaginary , god is ; for place and imagination have nothing to do with immensity ; and he is present every where in the creation , where i am writing , where you are reading ; he is present with you , indistant from you . the thoughts of mens hearts for the most part are , that god as to his essence is in heaven only ; and it is well if some think he is there , seeing they live and act as if there were neither god nor devil but themselves . but on these apprehensions such thoughts are ready secretly to arise , and effectually to prevail , as are expressed , joh . , . how doth god know ? can he judge through the dark ; thick clouds are as a covering unto him that he seeth not ; and he walketh in the circuit of the heavens . apprehensions of gods distance from men , harden them in their waies . but it is utterly otherwise ; god is every where , and a man may on all occasions say with jacob , god is in this place , and i knew it not . let the soul then who is thus called to wait on god , exercise it self with thoughts about this immensity of his nature and being . comprehend it , fully understand it , we can never : but the consideration of it will give that awe of his greatness upon our hearts , as that we shall learn to tremble before him , and to be willing to wait for him in all things . . thoughts of the holiness of god , or infinite self-purity of this eternal immense being , are singularly usefull to the same purpose . this is that which eliphaz affirms that he received by vision , to reply to the complaint and impatience of job , chap. . , , , , , , . after he hath declared his vision , with the manner of it , this he affirms to be the revelation that by voice was made unto him : shall mortal man be more just than god ? shall a man be more pure than his maker ? behold be puts no trust in his servants , and his angels he chargeth with folly . how much less on them that dwell in houses of clay ; whose foundation is in the dust , who are crushed before the moth ? if the saints and angels in heaven do not answer this infinite holiness of god in their most perfect condition , is it meet for worms of the earth to suppose that any thing which proceeds from him is not absolutely holy and perfect , and so best for them ? this is the fiery property of the nature of god , whence he is called a consuming fire , and everlasting burnings : and the law whereon he had impressed some representation of it , is called a fiery law , as that which will consume and burn up whatever is perverse and evil . hence the prophet who had a representation of the glory of god in a vision , and heard the seraphims proclaiming his holiness , cryed out , woe is me , for i am undone , because i am a man of unclean lips , isa. . . he thought it impossible that he should bear that near approach of the holiness of god. and with the remembrance hereof doth joshuah still the people with the terrour of the lord , chap. . . let such souls then as are under troubles and perplexities on any account , endeavour to exercise their thoughts about this infinite purity and fiery holiness of god. they will quickly find it their wisdom to become as weaned children before him , and content themselves with what he shall guide unto them , which is to wait for him . this fiery holiness streams from his throne , dan. . . and would quickly consume the whole creation , as now under the curse , and sin , were it not for the interposing of jesus christ. . his glorious majesty as the ruler of all the world . majesty relates unto government , and it calls us to such an awe of him as doth render our waiting for him comely and necessary . gods throne is said to be in heaven , and there principally do the glorious beams of his terrible majesty shine forth . but he hath also made some representation of it on the earth , that we might learn to fear before him . such was the appearance that he gave of his glory in the giving of the law , whereby he will judge the world , and condemn the transgressors of it , who obtain not an acquitment in the blood of jesus christ. see the description of it in exod. . , . so terrible was the sight hereof , that moses himself said , i exceedingly fear and quake , heb. . . and what effect it had upon all the people is declared , exod. . , . they were not able to bear it , although they had good assurance that it was for their benefit and advantage , that he so drew nigh and manifested his glory unto them . are we not satisfied with our condition ? cannot we wait under his present dispensations ? let us think how we may approach unto his presence , or stand before his glorious majesty . will not the dread of his excellency fall upon us ? will not his terrour make us afraid ? shall we not think his way best , and his time best , and that our duty is to be silent before him ? and the like manifestation hath he made of his glory , as the great judge of all upon the throne unto sundry of the prophets , as unto isaiah , chap. . , , , . to ezekiel . chap. . to daniel , chap. . , . to john , rev. . read the places attentively , and learn to tremble before him . these are not things that are forraign unto us . this god is our god. the same throne of his greatness and majesty is still established in the heaven . let us then in all our hastes and heats that our spirits in any condition are prone unto , present our selves before this throne of god , and then consider what will be best for us to say or do ; what frame of heart and spirit will become us , and he safest for us . all this glory doth encompass us every moment , although we perceive it not . and it will be but a few daies before all the vails and shades that are about us , shall be taken away and depart . and then shall all this glory appear unto us , unto endless bliss , or everlasting woe . let us therefore know that nothing in our dealings with him doth better become us than silently for to wait for him , and what he will speak unto us in our depths and streights . . it is good to consider the instances that god hath given of this his infinite greatness , power , majesty and glory . such was his mighty work of creating all things out of nothing . we dwell on little mole-hills in the earth , and yet we know the least part of the excellency of that spot of ground which is given us for our habitation here below . but what is it unto the whole habitable world , and the fulness thereof ? and what an amazing thing is its greatness , with the wide and large sea , with all sorts of creatures therein . the least of these hath a beauty , a glory , an excellency , that the utmost of our enquiries end in admiration of . and all this is but the earth , the lower depressed part of the world . what shall we say concerning the heavens over us , and all these creatures of light that have their habitations in them ? who can conceive the beauty , order , use and course of them ? the consideration hereof caused the psalmist to cry out , lord our lord , how excellent and glorious art thou ! psal. . . and what is the rise , spring , and cause of these things ? are they not all the effect of the word of the power of this glorious god ? and doth he not in them , and by them speak us into a reverence of his greatness ? the like also may be said concerning his mighty and strange works of providence in the rule of the world. is not this he who brought the flood of old upon the world of ungodly men ? is it not he who consumed sodom and gomorrah with fire from heaven , setting them forth as examples unto them that should afterwards live ungodly , suffering the vengeance of eternal fire ? is it not he who destroyed aegypt with his plagues , and drowned pharaoh with his host in the red sea ? is it not he , one of whose servants flew an hundred and fourscore and five thousand in senacheribs army in one night ? that opened the earth to swallow up dathan and abiram ? and sent out fire from the altar to devour nadab and abibu ? and have not all ages been filled with such instances of his greatness and power ? the end why i have insisted on these things , is to shew the reasonableness of the duty which we are pressing unto ; namely to wait on god quietly and patiently in every condition of distress . for what else becomes us when we have to do with this great , and holy one ? and a due consideration of these things will exceedingly influence our minds thereunto . secondly , this waiting for god respecteth the whole of the condition expressed in the psalm , and this containeth not only spiritual depths about sin , which we have at large insisted on , but also providential depths , depths of trouble or affliction ; that we may be exercised withall in the holy wise providence of god. in reference also unto these , waiting in patience and silence is our duty . and there are two considerations that will assist us in this duty with respect unto such depths , that is of trouble or affliction . and the first of these is the consideration of those properties of god , which he exerciseth in an especial manner in all his dealings with us , and which in all our troubles we are principally to regard . the second is the consideration of our selves , what we are , and what we have deserved . let us begin with the former ; and there are four things in gods dispensations towards us , and dealing with us , that in this matter we should consider , all suited to work in us the end aimed at . the first is his soveraignty : this he declares , this we are to acknowledge , and submit unto , in all the great and dreadful dispensations of his providence in all his dealings with our souls . may he not do what he will with his own ? who shall say unto him , what dost thou ? or if they do so , what shall give them countenance , in their so doing ? he made all this world of nothing , and could have made another , more , or all things quite otherwise than they are , it would not subsist one moment without his omnipotent supportment . nothing would be continued in its place , course , use , without his effectual influence and countenance . if any thing can be , live , or act a moment without him , we may take free leave , to dispute its disposal with him , and to haste unto the accomplishment of our desires ? but from the angels in heaven , to the worms of the earth , and the grass of the field , all depend on him and his power continually . why was this part of the creation , an angel , that a worm , this a man , that a brute beast ; is it from their own choice , designing or contrivance , or brought about by their own wisdom ; or is it meerly from the soveraign pleasure and will of god ? and what a madness is it , to repine against what he doth , seeing all things are , as he makes them , and disposeth them ; nor can be otherwise ; even the repiner himself hath his being and subsistence upon his meer pleasure . this soveraignty of god , elibu pleads in his dealings with job , chap. . , , , . he apprehended that job had reasoned against gods sev re dispensations towards him , and that he did not humble himself under his mighty hand wherewith he was exercised , nor wait for him in a due manner ; and therefore what doth he propose unto him to bring him unto this duty ; what doth he reply unto his reasonings and complaints ; behold saith he v. . in this thou art not just , i will answer thee , god is greater than man , v. . why dost thou strive against him , for he giveth not account of any of his matters . be it that in other things thou art just and innocent , that thou art free from the things wherewith thy friends have charged thee ; yet in this matter thou art not just ; it is neither just nor equal , that any man should complain of , or repine against any of gods dispensations ; yea , but i suppose that these dealings of god are very griev us , very dreadful , such as he hath , it may be , scarce exercised towards any from the foundation of the world ; to be utterly destroyed and consumed in a day , in all relations , and enjoyments , and that at a time and season , when no such thing was looked for , or provided against ; to have a sense of sin revived on the conscience after pardon obtained , as it is with me ; all is one , saith he , if thou complainest , thou art not just ; and what reason doth he give thereof ? why god is greater than man ; infinitely so , in power , and soveraign glory ; he is so absolutely therein , that he giveth no account of any of his matters ; and what folly ; what injustice is it to complain of his proceedings . consider his absolute dominion over the works of his hands , over thy self , and all that thou hast ; his infinite distance , from thee , and greatness above thee , and then see whether it be just or no to repine against what he doth . and he pursues the same consideration chap. . , . if when kings and princes rule in righteousness it is a contempt of their authority to say unto them they are wicked and ungodly , then wilt thou speak against him , contend with him , that accepteth not the persons of princes , nor regardeth the rich more than the poor ; for they are all the works of his hands ; and v. . when he giveth quietness who can make trouble , and when he hideth his face ; who can behold him ? whether it be done against a nation , or against a man only . all is one , what ever god doth , and towards whomsoever , be they many or few , an whole nation or city , or one single person , be they high or low , rich or poor , good or bad , all are the works of his hands , and he may deal with them , as seems good unto him . and this man alone , as god afterwards declares , made use of the right and proper mediums to take of job from complaining , and to compose his spirit to rest and peace , and to bring him to wait patiently for god. for whereas his other friends injuriously charged him with hypocrisie , and that he had in an especial manner above other men deserved those judgements of god which he was exercised withall ; he who was conscious unto his own integrity , was only provoked and exasperated by their arguings , and stirred up to plead his own innocency and uprightness . but this man allowing him the plea of his integrity , calls him to the consideration of the greatness and soveraignty of god against which there is no rising up . and this god himself afterwards calls him unto . deep and serious thoughts of gods soveraignty , and absolute dominion or authority over all the works of his hands , are an effectual means to work the soul unto this duty . yea , this is that which we are to bring our souls to . let us consider with whom we have to do ; are not we and all our concernments in his hands , as the clay in the hand of the potter ? and may he not do what he will with his own ? shall we call him unto an account ? is not what he doth , good and holy because he doth it ? do any repining thoughts against the works of god arise in our hearts ? are any complaints ready to break out of our mouths ? let us lay our hands on our hearts , and our mouths in the dust , with thoughts of his greatness and absolute soveraignty and it will work our whole souls into a better frame . and this extends it self unto the manners , times , and seasons of all things whatever . as in earthly things ; if god will bring a dreadful judgement of fire upon a people , a nation ; ah , why must it be london ; if on london , why so terrible , raging , and unconquerable ? why the city , not the suburbs ? why my house , not my neighbours ? why had such one help and i none ? all these things are wholly to be referred to gods soveraign pleasure . there alone can the soul of man find rest and peace . it is so in spiritual dispensations also . thus aaron upon the suddain death of his two eldest sons , being minded by moses of gods soverainty and holiness , immediatly held his peace , or quietly humbled himself under his mighty hand , levit. . , . and david when things were brought into extream confusion by the rebellion of absolom followed by the ungodly multitude of the whole nation , relinquisheth all other arguments and pleas , and le ts goe complaints in a resignation of himself and all his concernments unto the absolute pleasure of god , sam. . , . and this in all our extremities must we bring our souls unto , before we can attain any rest or peace , or the least comfortable perswasion that we may not yet fall under greater severities in the just indignation of god against us . . the wisdom of god is also to be considered and submitted unto . job . . he is wise in heart who hath hardened himself against him and prospered . this the prophet joyns with his greatness and soveraignty , isa. . , , . there is no searching of his understanding , v. . and the apostle winds up all his considerations of the works of god in an holy admiration of his knowledge and wisdom , whence his judgement becomes unsearchable , and his wayes past finding out , rom. . , . he seeth and knoweth all things , in all their causes , effects , consequences and circumstances , in their utmost reach and tendency in their correspondencies one unto another , and suitableness unto his own glory , and so alone judgeth aright of all things . the wisest of men as david speaks walk in a shade . we see little , we know little , and that but of a very few things , and in an imperfect manner ; and that of their present appearances , abstracted from their issues , successes , ends , and relations unto other things . and if we would be further wise in the works of god , we shall be found to be like the wild asses colt. what is good for us or the church of god ; what is evil to it or us , we know not at all ; but all things are open and naked unto god. the day will come indeed wherein we shall have such a prospect of the works of god , see one thing so set against another , as to find goodness , beauty , and order in them all ; that they were all done in number , weight and measure ; that nothing could have been otherwise without an abridgement of his glory and disadvantage of them that believe in him . but for the present all our wisdom consists in referring all unto him . he who doth these things is infinitely wise , he knows what he doth , and why , and what will be the end of all . we are apt , it may be , to think , that at such seasons all things will go to wrack with our selves , with the church , or with the whole world ; how can this breach be repaired , this loss made up , this ruine recovered ? peace is gone , trade is gone , our substance is gone , the church is gone , all is gone , confusion and utter desolation lye at the door . but if a man who is unskilled and unexperienced should be at sea , it may be every time the vessel wherein he is , seems to decline on either side , he would be apt to conceive , they should be all cast away ; but yet if he be not childishly timerous when the master shall tell him that there is no danger , bid him trust to his skill and it shall be well with him , it will yield quietness and satisfaction . we are indeed in a storm , the whole earth seems to reel and stagger like à drunken man ; but yet our souls may rest in the infinite skill and wisdom of the great pilot of the whole creation , who stears all things according to the counsel of his will. his works are manifold ; in wisdom hath he made all these things , psal. . . and in the same wisdom doth he dispose of them . all these things come forth from the lord of hosts , who is wonderfully in counsel , and excellent in working , isa. . . what is good , meet , usefull for us , for ours , for the churches , for the city , for the land of our nativity he knows , and of creatures not one . this infinite wisdom of god also are we therefore to resign and submit our selves unto . his hand in all his works is guided by infinite wisdom . in thoughts thereof , in humbling our selves thereunto , shall we find rest and peace , and this in all our pressures will work us to a waiting for him . . the righteousness of god is also to be considered in this matter . that name in the scripture is used to denote many excellencies of god , all which are reducible unto the infinite rectitude of his nature . i intend that at present which is called justitia regiminis , his righteousness in rule or government . this is remembred by abraham , gen. . . shall not the judge of all the earth do right ? and by the apostle ; is god unjust who taketh vengeance ? god forbid . this our souls are to own in all the works of god. they are all righteous ; all his who will do no iniquity , whose throne is established in judgement . however they may be dreadfull , grievous , and seem severe , yet they are all righteous : it is true , he will sometimes rise up and do strange acts , strange works , isa. . . such as he will not do often nor ordinarily ; such as shall fill the world with dread and amazement : he will answer his people in terrible things ? but yet all shall be in righteousness . and to complain of that which is righteous , to repine against it , is the highest unrighteousness that may be . faith then fixing the soul on the righteousness of god , is an effectual means to humble it under his mighty hand : and to help us herein we may consider , . that god judgeth not as man judgeth . we judge by the seeing of the eye , and hearing of the ear , according to outward appearances and evidences . but god searcheth the heart . we judge upon what is between man and man , god principally upon what is between himself and man. and what do we know or understand of these things ? or what there is in the heart of man ; what purposes , what contrivances , what designs , what corrupt affections , what sins , what transactions have been between god and them ; what warnings he hath given them , what reproofs , what ingagements they have made , what convictions they have had , what use they were putting their lives , their substance , their families unto ? alas ; we know nothing of these things , and so are able to make no judgement of the proceedings of god upon them ; but this we know , that he is righteous in all his waies , and holy in all his works ; yea the most terrible of them : and when the secrets of all hearts shall be revealed , ah how glorious will be his drowning of the old world , firing of sodom , swallowing up of dathan and abiram in the earth , the utter rejection of the jews , with all other acts of his providence seeming to be accompanied with severity ? and so will our own tryals inward or outward appear to be . . god is judge of all the world , of all ages , times , places , persons , and disposeth of all so as they may tend unto the good of the whole , and his own glory in the universe . our thoughts are bounded , much more our observations and abilities to measure things , within a very small compass . every thing stands alone unto us , whereby we see little of its beauty or order ; nor do know how it ought justly to be disposed of . that particular may seem deformed unto us , which when it is under his eye , who sees all at once , past , present and to come , with all those joynts and bands of wisdom and order , whereby things are related unto one another , is beautifull and glorious ; for as nothing is of its self , nor by its self , nor to its self , so nothing stands alone ; but there is a line of mutual respect that runs through the creation , and every particular of it , and that in all its changes and alterations from the beginning to the end , which gives it its loveliness , life and order . he that can at once see but one part of a goodly statua or colossus , might think it a very deformed piece ; when he that views it altogether , is assured of its due proportion symmetry and loveliness . now all things , ages and persons , all thus at once are objected unto the sight of god , and he disposeth them with respect unto the whole , that every one may fill up its own place , and sustain its part and share in the common tendency of all to the same end . and hence it is that in publick judgements and calamities god oftentimes suffers the godly to be involved with the wicked , and that not on the account of their own persons , but as they are parts of that body which he will destroy . this job expresseth somewhat harshly , but there is truth in his assertion , chap. . , . this is one thing , therefore i said it , he destroyeth the righteous with the wicked . if the scourge slay suddenly he will laugh at the tryal of the innocent . god in publick desolations oftentimes takes good and bad together ; a sudden scourge involves them all ; and this god doth for sundry reasons : as , . that he may manifest his own holiness ; which is such that he can without the least injustice or oppression , even upon the account of their own provocations , take away the houses , possessions , estates , liberties , and lives of the best of his own saints . for how should a man , any man , the best of men , be just with god if he would contend with him ? no man can answer to him one of a thousand , job . . this they will also own and acknowledge ; upon the account of righteousness , none can open his mouth about his judgements , without the highest impiety and wickedness . . he doth so , that his own people may learn to know his terrour , and to rejoyce alwaies before him with trembling . therefore job affirms that in the time of his prosperity he was not secure , but still trembled in himself with thoughts of the judgements of god. doubtless much wretched carnal security would be ready to invade and possess the hearts of believers , if god should alwaies and constantly pass them by in the dispensations of his publick judgements . . that it may be a stone of offence , and a stumbling block unto wicked men , who are to be hardened in their sins , and prepared for ruine . when they see that all things fall alike unto all , and that those who have made the strictest profession of the name and fear of god , fare no better than themselves , they are encouraged to despise the warnings of god , and the strokes of his hand ; and so to rush on unto the destruction whereunto they are prepared . . god doth it to proclaim unto all the world , that what he doth here is no final judgement , and ultimate determination concerning things and persons . for who can see the wise man dying as the fool , the righteous and holy perishing in their outward concernments , as the ungodly and wicked , but must conclude , that the righteous god the judge of all , hath appointed another day , wherein all things must be called over again , and every one then receive his final reward , according as his works shall appear to have been . and thus are we to humble our selves unto the righteousness wherewith the hand of god is alwaies accompanied . . his goodness and grace is also to be considered in all the works of his mighty hands . as there is no unrighteousness in him , so also all that is good and gracious . and whatever there is in any trouble of allay from the utmost wrath , is of meer goodness and grace . thy houses are burned , but perhaps thy goods are saved ; is there no grace , no goodness therein ? or perhaps thy substance also is consumed , but yet thy person is alive ; and should a living man complain ? but say what thou wilt , this stroke is not hell which thou hast deserved long ago ; yea it may be a means of preventing thy going thither ; so that it is accompanied with infinite goodness , patience and mercy also . and if the considerations hereof will not quiet thy heart , take heed lest a worse thing befall thee . and these things amongst others are we to consider in god to lead our hearts into an acquiescing in his will , a submission under his mighty hand , and a patient waiting for the issue . . consider our mean and abject condition , and that infinite distance wherein we stand from him with whom we have to do . when abraham , the father of the faithfull , and friend of god , came to treat with him about his judgements , he doth it with this acknowledgement of his condition , that he was meer dust and ashes , gen. . . a poor abject creature that god at his pleasure had formed out of the dust of the earth , and which in a few daies was to be reduced again into the ashes of it . we can forget nothing more perniciously than what we are . man is a worm , saith bildad , and the son of man is but a worm , job . . and therefore sayes job himself , i have said to corruption , thou art my father , and to the worm , thou art my mother and my sister , chap. . . his affinity , his relation unto them is the nearest imaginable , and he is no otherwise to be accounted of ; and there is nothing that god abhors more than an elation of mind in the forgetfulness of our mean frail condition . thou sayest , said he to the proud prince of tyrus , that thou art a god , but saith he , wilt thou say thou art a god in the hands of him that slayes thee , ezek. . . that severe conviction did god provide for his pride . thou shalt be a man , and no god in the hand of him that slayes thee . and when herod prided himself in the acclamations of the vain multitude , ( the voice of god and not of a man. ) the angel of the lord filled that god immediately with worms which slew him and devoured him , acts . . there is indeed nothing more effectual to abase the pride of the thoughts of men , than a due remembrance that they are so . hence the psalmist prayes , psal. . . put them in fear o lord , that the nations may know themselves to be but men , so and no more . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor , miserable , frail , mortal man , as the word signifies ; what is man ? what is his life ? what is his strength ? said one , the dream of a shadow ; a meer nothing ; or as david much better , every man living in his best condition is altogether vanity , psal. . . and james , our life , which is our best , our all , is but a vapour that appeareth for a little time , and then vanisheth away , chap. . . but enough hath been spoken by many on this subject . and we that have seen so many thousands each week in one city carryed away to the grave , have been taught the truth of our frailty , even as with thorns and briers . but i know not how it comes to pass , there is not any thing we are more apt to forget , than what we our selves are . and this puts men on innumerable miscarriages towards god and one another . thou therefore that art exercised under the hand of god in any severe dispensation , and art ready on all occasions to fill thy mouth with complaints , sit down a little and take a right measure of thy self , and see whether this frame and posture becomes thee . it is the great god against whom thou repinest , and thou art a man , and that is a name of a worm , a poor , frail , dying worm ; and it may be whilst thou art speaking , thou art no more . and wilt thou think it meet for such a one as thou art , to magnifie thy self against the great possessor of heaven and earth ? poor clay , poor dust and ashes , poor dying worm , know thy state and condition , and fall down quietly under the mighty hand of god. though thou wranglest with men about thy concernments , let god alone . the po●sheards may contend with the potsheards of the earth ; but wo unto him that striveth with his maker . . consider that in this frail condition , we have all greatly sinned against god. so did job . chap. . . i have sinned , what shall i do unto thee , o thou preserver of men ? if this consideration will not satisfie thy mind , yet it will assuredly stop the mouths of all the sons of men . though all the curses of the law should be executed upon us , yet every mouth must be stopped , because all the world is become guilty before god , rom. . . and why should a living man complain , saith the prophet , lament . . . why , it may be , it is because that his trouble is great and inexpressible , and such as seldom or never befell any before him ; but what then , saith he , shall a man complain against the punishment of his sins ? if this living man be a sinful man , as there is none that liveth and sinneth not , whatever his state and condition be , he hath no ground of murmuring or complaint . for a sinful man to complain , especially whilest he is yet a living man , is most unreasonable . for , . whatever hath befallen us , it is just on the account that we are sinners before god ; and to repine against the judgements of god that are rendred evidently righteous upon the account of sin , is to anticipate the condition of the damned in hell , a great part of whose misery it is , that they alwayes repine against that sentence and punishment which they know to be most righteous and holy . if this were now a place , if that were now my design to treat of the sins of all professors , how easie were it to stop the mouths of all men about their troubles . but that is not my present business , i speak unto particular persons , and that not with an especial design to convince them of their sins , but to humble their souls . another season may be taken to press that consideration , directly and prosessedly also . at present , let us only , when our souls are ready to be entangled with the thoughts of any severe dispensation of god , and our own particular pressures , troubles , miseries occasioned thereby , turn into our selves and take a view every one of his own personal provocations . and when we have done so , see what we have to say to god , what we have to complain of : let the man hold his tongue and let the sinner speak . is not god holy , righteous , wise in what he hath done ? and if he be , why do we not subscribe unto his wayes , and submit quietly unto his will ? . but this is not all , we are not only such sinners , as to render these dispensations of god evidently holy , these judgements of his righteous , but also to manifest , that they are accompanied with unspeakable patience , mercy and grace . to instance in one particular . is it the burning of our houses , the spoiling of our goods , the ruine of our estates alone that our sins have deserved ? if god had made the temporary fire on earth , to have been unto us a way of entrance into the eternal fire of hell , we had not had whereof righteously to complain . may we not then see a mixture of unspeakable patience , grace and mercy in every dispensation ? and shall we then repine against it ? is it not better advice , go and sin no more , lest a worse thing befall thee ; for a sinner out of hell not to rest in the will of god , not to humble himself under his mighty hand , is to make himself guilty of the especial sin of hell . other sins deserve it , but repining against god is principally , yea only committed in it . the church comes to a blessed quieting resolution in this case , micah . . . i will bear the indignation of the lord , because i have sinned against him ; bear it quietly , patiently , and submit under his hand therein . . consider that of our selves we are not able to make a right judgement of what is good for us ; what evil unto us , or what tends most directly unto our chiefest end , psalm . . surely man walketh in ajvain shew ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an image full of false representations of things ; in the midst of vain appearances that he knows not what to choose , or do aright , and therefore spends the most of his time and strength about things that are of no use or purpose unto him ; surely they are disquieted in vain . and hereof he gives one especial instance , he heapeth up riches , and knoweth not who shall gather ; which is but one example of the manifold frustrations that men meet withall in the whole course of their lives , as not knowing what is good for them . we all profess to aym at one chief and principal end , namely the enjoyment of god in christ , as our eternal reward ; and in order thereunto to be carryed on in the use of the means of faith and obedience , tending to that end . now if this be so , the suitableness , or unsuitableness of all other things being good or evil unto us , is to be measured by their tendency unto this end . and what know we hereof ? as unto the things of this life , do we know , whether it will be best for us to be rich or poor , to have houses or to be harbourless , to abound or to want , to leave wealth and inheritances unto our children , or to leave them naked unto the providence of god ? do we know what state , what condition will most further our obedience , best obviate our temptations , or call most on us to mortifie our corruptions ? and if we know nothing at all of these things , as indeed we do not , were it not best for us to leave them quietly unto gods disposal ? i doubt not but it will appear at the last day , that a world of evil in the hearts of men was stifled by the destruction of their outward concernments , more by their inward troubles . that many were delivered from tèmptations by it , who otherwise would have been overtaken to their ruine and scandal of the gospel ; that many a secret imposthume hath been lanced and cured by a stroke , for god doth not send judgements on his own , for judgements sake , for punishment sake ; but alwayes to accomplish some blessed design of grace towards them . and there is no one soul in particular which shall rightly search it self and consider its state and condition , but will be able to see wisdom , grace and care towards it self in all dispensations of god. and if i would here enter upon the benefits that through the sanctifying hand of god , do redound unto believers by afflictions , calamities , troubles , distresses , temptations and the like effects of gods visitations , it would be of use unto the souls of men in this case . but this subject hath been so often , and so well spoken unto , that i shall not insist upon it . i desire only that we would seriously consider how utterly ignorant we are of what is good for us , or usefull unto us in these outward things , and so leave them quietly unto gods disposal . . we may consider that all these things about which we are troubled , fall directly within the compass of that good word of gods grace , that he will make all things work together for the good of them that love him , rom. . . all things that we enjoy , all things that we are deprived of , all that we do , all that we suffer ; our losses , troubles , miseries , distresses in which the apostle instanceth in the following verses , they shall all work together for good ; together with one another , and all with , and in subordination unto the power , grace , and wisdom of god. it may be , we see not how , or by what means it may be effected : but he is infinitely wise and powerful , who hath undertaken it , and we know little or nothing of his ways . there is nothing that we have , or enjoy , or desire , but it hath turned unto some unto their hurt . riches have been kept for men unto their hurt . wisdom and high places have been the ruine of many . liberty and plenty are to most a snare . prosperity slayes the foolish . and we are not of our selves , in any measure able to secure our selves from the hurt and poison that is in any of these things , but that they may be our ruine also , as they have already been , and every day are unto multitudes of the children of men . it is enough to fill the soul of any man with horrour and amazement , to consider the wayes and ends of most of them that are entrusted with this worlds goods . is it not evident that all their lives they seem industriously to take care that they may perish eternally ? luxury , riot , oppression , intemperance ( and of late especially ) blasphemy and atheism , they usually give up themselves unto . and this is the fruit of their abundance and security . what now if god should deprive us of all these things ? can any one certainly say , that he is worsted thereby ? might they not have turned unto his everlasting perdition , as well as they do so of thousands as good by nature , and who have had advantages to be as wise as we ? and shall we complain of gods dispensations about them ? and what shall we say , when he himself hath undertaken to make all things that he guides unto us to work together for our good ? anxieties of mind , and perplexities of heart about our losses is not that which we are called unto in our troubles ; but this is that which is our duty ; let us consider whether we love god or no , whether we are called according to his purpose , if so , all things are well in his hand who can order them for our good and advantage . i hope many a poor foul will from hence under all their trouble be able to say with him that was banished from his countrey , and found better entertainment elsewhere ; my friends , i had perished , if i had not perished ; had i not been undone by fire , it may be i had been ruined in eternal fire , god hath made all to work for my good . the end of all these discourses is to evince the reasonableness of the duty of waiting on god , which we are pressing from the psalmist . ignorance of god and our selves , is the great principle and cause of all our disquietments . and this ariseth mostly , not from want of light and instruction , but for want of consideration and application . the notions insisted on concerning god are obvious and known unto all ; so are these concerning our selves ; but by whom almost are they employed and improved as they ought ? the frame of our spirits is as though we stood upon equal terms with god , and did think with jonah , that we might do well to be angry with what he doth ; did we rightly consider him , did we stand in awe of him as we ought , it had certainly been otherwise with us . influence of the promises into the souls waiting in time of trouble . the nature of them . having therefore laid down these considerations from the second observation taken from the words ; namely , that jehovah himself is the proper object of the souls waiting in the condition described ; i shall only add one direction , how we may be enabled to perform and discharge this duty aright , which we have manifested to have been so necessary , so reasonable , so prevalent for the obtaining of relief , and this ariseth from another of the propositions laid down for the opening of these verses not as yet spoken unto . namely that the word of promise is the souls great supportment in waiting for god. so saith the psalmist ; in his word do i hope , that is , the word of promise . as the word in general is the adequate rule of all our obedience unto god , and communion with him ; so there are especial parts of it that are suited unto these especial actings of our souls towards him . thus the word of promise , or the promise in the word , is that which our faith especially regards , in our hope , trust and waiting on god ; and it is suited to answer unto the immediate actings of our souls therein . from this word of promise therefore , that is from these promises doth the soul in its distresses take incouragement to continue waiting on god , and that on these two accounts . . because they are declarative of god , his mind and his will : and secondly , because they are communicative of grace and strength to the soul ; of which latter we shall not here treat . . the end and use of the promise is to declare , reveal and make known god unto believers , and that in an especial manner in him , and concerning him , which may give them encouragement to wait for him . . the promises are a declaration of the nature of god , especially of his goodness , grace and love. god hath put an impression of all the glorious excellencies of his nature on his word , especially as he is in christ , on the word of the gospel . there as in a glass do we behold his glory in the face of jesus christ. as his commands express unto us his holiness , his threatnings , his righteousness and severity ; so do his promises , his goodness , grace , love and bounty . and in these things do we learn all that we truly and solidly know of god ; that is , we know him in and by his word . the soul therefore that in this condition is waiting on , or for god , considers the representation which he makes of himself , and of his own nature in and by the promises , and receives supportment and encouragement in its duty . for if god teach us by the promises what he is , and what he will be unto us , we have firm ground to expect from him all fruits of benignity , kindness and love. let the soul frame in it self that idea of god , which is exhibited in the promises , and it will powerfully prevail with it to continue in an expectation of his gracious returns ; they all expressing goodness , love , patience , forbearance , long-suffering , pardoning mercy , grace , bounty , with a full satisfactory reward . this is the beauty of the lord mentioned with admiration by the prophet ; how great is his goodness ! how great is his beauty ! zeph. . . which is the great attractive of the soul to adhere constantly unto him . whatever difficulties arise , whatever temptations interpose , or wearisomeness grows upon us in our streights , troubles , trials and desertions , let us not entertain such thoughts of god as our own perplexed imaginations may be apt to suggest unto us . this would quickly cast us into a thousand impatiencies , misgivings and miscarriages ; but the remembrance of , and meditation on god in his promises as revealed by them , as expressed in them , is suited quite unto other ends and purposes . there appears , yea gloriously shines forth , that love , that wisdom , that goodness , tenderness and grace , as cannot but encourage a believing soul to abide in waiting for him . . the word of promise doth not only express gods nature as that wherein he proposeth himself unto the contemplation of faith , but it also declares his will and purpose of acting towards the soul suitable unto his own goodness and grace . for promises are the declarations of gods purpose and will to act towards believers in christ jesus , according to the infinite goodness of his own nature , and this is done in great variety according to the various conditions and wants of them that do believe . they all proceed from the same spring of infinite grace , but are branched into innumerable particular streams according as our necessities do require . to these do waiting souls repair for stay and encouragement . their perplexities principally arise from their misapprehensions of what god is in himself , and of what he will be unto them ; and whither should they repair to be undeceived , but unto that faithfull representation that he hath made of himself and his will in the word of his grace . for no man hath seen god at any time , the only begotten son who is in the bosome of the father , he hath revealed him , john . . now the gospel is nothing but the word of promise explained in all the springs , causes and effects of it ; thither must we repair to be instructed in this matter . the imaginations and reasonings of mens hearts will but deceive them in these things . the informations or instructions of other men may do so ; nor have they any truth in them further than they may be resolved into the word of promise . here alone they may find rest and refreshment . the soul of whom we speak , is under troubles , perplexities and distresses as to its outward condition ; pressed with many streights it may be on every hand ; and as to its spiritual estate under various apprehensions of the mind and will of god towards it , as hath before at large been explained ; in this condition it is brought in some measure unto an holy submission unto god , and a patient waiting for the issue of its trials . in this estate it hath many temptations to , and much working of unbelief . the whole of its opposition amounts to this , that it is neglected of god , that its way is hid , and his judgement is passed over from him , that it shall not be at present delivered , nor hereafter saved . what course can any one advise such a one unto for his relief , and to preserve his soul from fainting or deserting the duty of waiting on god wherein he is engaged , but only this , to search and enquire what revelation god hath made of himself and his will concerning him in his word : and this the promise declares . here he shall find hope , patience , faith , expectation to be all encreased , comforted , encouraged . herein lyes the duty and safety of any in this condition . men may bear the first impression of any trouble with the strength , courage and resolution of their natural spirits ; under some continuance of them they may support themselves with former experiences , and other usual springs and means of consolation : but if their wounds prove difficult to be cured , if they despise ordinary remedies , if their diseases are of long continuance , this is that which they must be take themselves unto . they must search into the word of promise , and learn to measure things not according to the present state and apprehensions of their mind , but according unto what god hath declared concerning them . and there are sundry excellencies in the promises when hoped in , or trusted in , that tend unto the establishment of the soul in this great duty of waiting . as , . that grace in them , that is , the good will of god in christ , for help , relief , satisfaction , pardon and salvation , is suited unto all particular conditions and wants of the soul. as light ariseth from the sun , and is diffused in the beams thereof to the especial use of all creatures , enabled by a visive faculty to make use of it ; so cometh grace forth from the eternal good will of god in christ , and is diffused by the promises , with a blessed contemporation unto the conditions and wants of all believers . there can nothing fall out between god and any soul , but there is grace suited unto it in one promise or another , as clearly and evidently , as if it were given unto him particularly and immediately . and this they find by experience who at any time are enabled to mix effectually a promise with faith . . the word of promise hath a wonderfull mysterious especial impression of god upon it . he doth by it secretly and ineffably communicate himself unto believers . when god appeared in a dream unto jacob , he awaked and said , god is in this place and i knew it not . he knew god was every where , but an intimation of his especial presence surprized him . so is a soul surprized when god opens himself and his grace in a promise unto him . it cryes out , god is here and i knew it not . such a near approach of god in his grace it finds , as is accompanied with a refreshing surprizal . . there is an especial engagement of the veracity and truth of god in every promise . grace and truth are the two ingredients of an evangelical promise ; the matter and form whereof they do consist . i cannot now stay to shew where in this especial engagement of truth in the promise doth consist . besides , it is a thing known and confessed . but it hath an especial influence to support the soul when hoped in , in its duty of waiting . for that hope can never make ashamed or leave the soul unto disappointments , which stayes its self on divine veracity under a special engagement . and this is that duty which the psalmist engageth himself in , and unto the performance of , as the only way to obtain a comfortable interest in that forgiveness which is with god , and all the gracious effects thereof . and in the handling hereof , as we have declared its nature and necessity ; so we have the psalmists directions for its practice unto persons in the like condition with him , for the attaining of the end by him aimed at ; so that it needs no further application . that which remains of the psalm is the address which he makes unto others , with the encouragement which he gives them to steer the same course with himself ; and this he doth in the two last verses , which to compleat the exposition of the whole psalm , i shall briefly explain and pass through , as having already dispatched what i principally aimed at . verse . let israel hope in the lord , for with the lord there is mercy , and with him is plenteous redemption . . and he shall redeem israel from all his iniquities . i shall proceed in the opening of these words , according unto the method already insisted on . first , the meaning of the principal words shall be declared ; then the sense and importance of the whole . thirdly , the relation that they have unto the condition of the soul expressed in the psalm must be manifested ; from all which observations will arise for our instruction and directions in the like cases , wherein we are or may be concerned . let israel hope in the lord ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope israel in jehovah . trust , or expect ; the same word with that , vers . . in his word do i hope ; properly , to expect , to look for , which includes hope , and adds some further degree of the souls acting towards god ; it is an earnest looking after the thing hoped for ; expecta ad dominum ; hope in him , and look up to him ; for with the lord , quia or quoniam , because , seeing that with the lord ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercy ; the verb substantive , as usual , is omitted , which we supply , there is mercy , grace , bounty , goodness , good-will . this word is often joyned with another , discovering its importance , and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodness , or mercy and truth . these are , as it were , constituent parts of gods promises . it is of goodness , grace , bounty , to promise any undue mercy . and it is of truth or faithfulness to make good what is so promised . the lxx . commonly render this word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , pardoning mercy , as it is every where used in the new testament . and with him is plenteous redemption ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him ; as before speaking unto god , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee there is ; the meaning of which expression hath been opened at large . redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to redeem ; the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , redemption : this word is often used for a proper redemption , such as is made by the intervention of a price , and not a meer assertion unto liberty by power , which is sometimes also called redemption . thus it is said of the money that the first born of the children of israel , which were above the number of the levites were redeemed with ; that moses took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the redemption , that is , the redemption money , the price of their redemption , numb . . . and psal. . . the redemption of mens souls is precious ; it cost a great price . the redemption then that is with god , relates unto a price ; goodness or mercy with respect unto a price , becomes redemption , that is actively , the cause or means of it . what that price is , see matth. . . pet. . . plenteous redemption , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multa , copi sa , much , abundant , plenteous . it is used both for quantity and quality ; much in quantity , or plenteous , abundant , and in quality , that is , precious , excellent . and it is applied in a good and bad sense ; so it is said of our sins , ezek. . . our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are increased or multiplied , or are great ; many in number , and hainous in their nature or quality . and in the other sense , it is applied unto the mercy of god , whereby they are removed ; it is great or plenteous , it is excellent or precious . v. . and he , that is , the lord jehovah ; he with whom is plenteous redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall redeem ; or make them partakers of that redemption that is with him . he shall redeem israel , that is , those who hope and trust in him . from all his iniquities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; his iniquities , that is , of the elect israel , and every individual amongst them . but the word signifies trouble as well as sin , especially that trouble or punishment that is for sin . so cain expresseth himself upon the denunciation of his sentence ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my sin , that is , the punishment thou hast denounced against my sin , is too great or heavy for me to bear , gen. . . there is a near affinity between sin and trouble ; noxam poena sequitur , punishment is inseparable from iniquity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the word here used signifies either sin with reference unto trouble due to it , or trouble with respect unto sin whence it proceeds . and both may here be well intended . god shall redeem israel from all his sins and troubles that have ensued thereon . and this is the signification of the words , which indeed are plain and obvious . and these words close up the psalm . he who began with depths , his own depths of sin and trouble ; out of which , and about which he cryed out unto god , is so incouraged by that prospect of grace and forgiveness with god , which by faith he had obtained , as to preach unto others , and to support them in expectation of deliverance from all their sin and trouble also . and such for the most part are all the exercises and trials of the children of god. their entrance may be a strom , but their close is a calm . their beginning is oftentimes trouble , but their latter end is peace ; peace to themselves , and advantage to the church of god. for men in all ages coming out of great trials of their own , have been the most instrumental for the good of others . for god doth not greatly exercise any of his , but with some especial end for his own glory . secondly , the sense and intendment of the psalmist in these words is to be considered , and that resolves it self into three general parts . . an exhortation or admonition . israel hope in the lord , or expect jehovah . . a ground of incouragement unto the performance of the duty exhorted unto ; because with the lord there is much , plenteous , abundant , precious redemption . . a gracious promise of a blessed issue which shall be given unto the performance of this duty . he shall redeem israel from all his sins , and out of all his troubles . in the exhortation there occurs , . the persons exhorted ; that is , israel ; not israel according to the flesh ; for they are not all israel which are of israel , rom. . . but it is the israel mentioned , psal. . . the whole israel of god to whom he is good , such as are of a clean heart ; that is , all those who are interested in the covenant , and do inherit the promise of their forefathers who was first called by that name ? all believers ; and the psalmist treats them all in general in this matter . . because there is none of them but have their trials and intanglements about sin , more or less . as there is none that liveth and sinneth not ; so there is none sinneth , and is not intangled and troubled . perhaps then they are not all of them in the same condition with him , in the depths that he was plunged into . yet more or less , all and every one of them is so far concerned in sin , as to need his direction . all the saints of god either have been , or are , or may be in these depths . it is a good saying of austin on this place , valde sunt in profundo qui non clamant de profundo . none so in the deep , as they who do not cry and call out of the deep . they are in a deep of security , who are never sensible of a deep of sin . . there is none of them , whatever their present condition he , but they may fall into the like depths with those of the psalmist . there is nothing absolutely in the covenant , nor in any promise , to secure them from it . and what befalleth any one believer , may befall them all . if any one believer may fall totally away , all may do so , and not leave one in the world , and so an end be put to the kingdom of christ , which is no small evidence that they cannot so fall . but they may fall into depths of sin ; that some of them have done so , we have testimonies and instances beyond exception . it is good then that all of them should be prepared for that duty which they may all stand in need of , and a right discharge of it . besides the duty mentioned , is not absolutely restrained to the condition before described : but it is proper and accommodate unto other seasons also . therefore are all the israel of god exhorted unto it . . the duty it self , is hoping in jehovah , with such an hope or trust , as hath an expectation of relief joyned with it . and there are two things included in this duty , . the renuntiation of any hopes in expectation of deliverance either from sin or trouble , any other way ; hope in jehovah ; this is frequently expressed , where the performance of this duty is mentioned ; see hos. . . jer. . , . and we have declared the nature of it in the exposition of the , and . verses . . expectation from him ; and this also hath been insisted on in the observations from the verses immediately preceding , wherein also the whole nature of this duty was explained , and directions were given for the due performance of it . secondly , the incouragement tendred unto this duty , is the next thing in the words ; for with the lord is plenteous redemption ; wherein we may observe , . what it is that he professeth as the great incouragement unto the duty mentioned , and that is redemption ; the redemption that is with god ; upon the matter the same with the forgiveness before mentioned ; mercy , pardon , benignity , bounty . he doth not bid them hope in the lord , because they were the seed of abraham , the peculiar people of god made partakers of priviledges above all the people in the world ; much less because of their worthiness , or that good that was in themselves , but meerly upon the account of mercy in god ; of his grace , goodness and bounty . the mercy of god , and the redemption that is with him , is the only ground unto sinners for hope and confidence in him . . there are two great concernments of this grace , the one expressed , the other implied in the words . the first is , that it is much , plenteous , abundant . that which principally discourageth distressed souls from a comfortable waiting on god , is , their fears lest they should not obtain mercy from him , and that because their sins are so great , and so many ; or attended with such circumstances and aggravations , as that it is impossible they should find acceptance with god. this ground of despondency and unbelief , the psalmist obviates , by representing the fulness , the plenty , the boundless plenty of the mercy that is with god. it is such as will suit the condition of the greatest sinners in their greatest depths ; the stores of its treasures are inexhaustible . and the force of the exhortation doth not lie so much in this , that there is redemption with god , as that this redemption is plenteous or abundant . secondly , here is an intimation in the word it self of that relation which the goodness and grace of god proposed hath to the blood of christ ; whence it is called redemption . this , as was shewed in the opening of the words , hath respect unto a price , the price whereby we are bought , that is the blood of christ. this is that whereby way is made for the exercise of mercy towards sinners ; redemption , which properly denotes actual deliverance , is said to be with god , or in him , as the effect in the cause . the causes of it are his own grace , and the blood of christ. there are these prepared for the redeeming of believers from sin and trouble , unto his own glory . and herein lyeth the incouragement that the psalmist proposeth unto the performance of the duty exhorted unto ; namely , to wait on god. it is taken from god himself , as all incouragements unto sinners to draw nigh unto him , and to wait for him , must be . nothing but himself can give us confidence to go unto him . and it is suited unto the state and condition of the soul under consideration . redemption and mercy are suited to give relief from sin and misery . thirdly , the last verse contains a promise of the issue of the performance of this duty ; he shall redeem his people from all their iniquities . two things are observable in the words . . the certainty of the issue or event of the duty mentioned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall ; or , he will redeem ; he will assuredly do so . now , although this in the psalmist is given out by revelation , and is a new promise of god , yet as it relates to the condition of the soul here expressed , and the discovery made by saith of forgiveness and redemption with god , the certainty intended in this assertion is built upon the principles before laid down . whence therefore doth it appear , whence may we infallibly conclude , that god will redeem his israel from all their iniquities ? i answer , . the conclusion is drawn from the nature of god. there is forgiveness and redemption with him and he will act towards his people suitably to his own nature . there is redemption with him , and therefore he will redeem ; forgiveness with him , and therefore he will forgive . as the conclusion is certain and infallible ; that wicked men , ungodly men , shall be destroyed , because god is righteous and holy ; his righteousness and holiness indispensibly requiring their destruction ; so is the redemption and salvation of all that believe , certain on this account ; namely , because there is forgiveness with him ; he is good and gracious , and ready to forgive ; his goodness and grace requires their salvation . . the conclusion is certain upon the account of gods faithfulness in his promises . he hath promised ; that those who wait on him shall not be ashamed ; that their expectation shall not be disappointed ; whence the conclusion is certain , that in his time and way they shall be redeemed . . there is the extent of this deliverance or redemption ; shall redeem israel from all their iniquities . it was shewed in the opening of the verse , that this word denotes either sin procuring trouble , or trouble procured by sin ; and there is a respect unto both , sin and its punishment . from both , from all of both kind , god will redeem his israel . not this or that evil ; this or that sin , but from all evil , all sin . he will take all sins from their souls , and wipe all tears from their eyes . now god is said to do this on many accounts . . on the account of the great cause of all actual deliverance and redemption , the blood of christ. he hath laid an assured foundation of the whole work ; the price of redemption is paid , and they shall in due time enjoy the effects and fruits of it . . of the actual communication of the effects of that redemption unto them . this is sure to all the elect of god , to his whole israel . they shall all be made partakers of them . and this is the end of all the promises of god , and of the grace and mercy promised in them , namely that they should be means to exhibit and give out to believers that redemption which is purchased and prepared for them ; and this is done two wayes , . partially , initially and gradually in this life . here god gives in unto them the pardon of their sins ; being justified freely by his grace ; and in his sanctification of them through his spirit , gives them delivery from the power and dominion of sin . many troubles also he delivers them from , and from all as far as they are poenal , or have any mixture of the curse in them . . compleatly ; namely , when he shall have freed them from sin and trouble , and from all the effects and consequents of them , by bringing them unto the enjoyment of himself in glory . . the words being thus opened , we may briefly in the next place consider what they express , concerning the state , condition , or actings of the soul , which are represented in this psalm . having himself attained unto the state before described , and being engaged resolvedly into the performance of that duty which would assuredly bring him into an haven of full rest and peace ; the psalmist applyes himself unto the residue of the israel of god to give them incouragement unto this duty with himself , from the experience that he had of a blessed success therein . as if he had said unto them ; ye are now in affictions , and under troubles , and that upon the account of your sins and provocations . a condition i confess sad and deplorable ; but yet there is hope in israel concerning these things . for consider how it hath been with me , and how the lord hath dealt with me . i was in depths inexpressible , and saw for a while no way or means of delivery . but god hath been pleased graciously to reveal himself unto me , as god pardoning iniquity , transgression , and sin ; and in the consolation , and supportment which i have received thereby ; i am waiting for a full participation of the fruits of his love. let me therefore prevail with you who are in the like condition to steer the same course with me . only let your expectations be fixed in mercy and soveraign grace , without any regard unto any priviledge or worth in your selves . rest in the plenteous redemption , those stores of grace which are with jehovah , and according to his faithfulness in his promises , he will deliver you out of all perplexing troubles . having thus opened the words , i shall now only name the doctrinal observations that are tendred from them , and so put a close to these discourses . as , obs. . the lord jehovah is the only hope for sin-distressed souls ; hope in the lord : this hath been sufficiently discovered and confirmed on sundry passages in the psalm . obs. . the ground of all hope and expectation of relief in sinners , is meer grace , mercy , and redemption . hope in the lord , for with him there is redemption . all other grounds of hope are false and deceiving . obs. . inexhaustible stores of mercy , and redemption are needful for the incouragement of sinners to rest and wait on god. with him is plentiful redemption . such is your misery , so pressing are your fears and disconsolations , that nothing less than boundless grace , can relieve or support you ; there are therefore such treasures and stores in god as are suited hereunto . with him is plenteous redemption . obs. . the ground of all the dispensation of mercy , goodness , grace , and forgiveness which is in god to sinners , is laid in the blood of christ. hence it is here called redemption . unto this also we have spoken at large before . obs. . all that wait on god on the account of mercy and grace shall have an undoubted issue of peace . he shall redeem israel ; let him saith god lay hold of my arm , that he may have peace , and he shall have peace , isa. . . obs. . mercy given to them that wait on god shall in the close and issue , be every way full and satisfying . he shall redeem his people from all their iniquities . and these propositions do arise from the words , as absolutely considered , and in themselves . if we mind their relation unto the peculiar condition of the soul represented in this psalm , they will yet afford us the ensuing observations . obs. . they who out of depths , have by faith and waiting obtained mercy , or are supported in waiting for a sense of believed mercy and forgiveness , are fitted , and only they are fitted to preach and declare grace , and mercy unto others . this was the case with the psalmist . upon his emerging out of his own depths and streights , he declares the mercy and redemption whereby he was delivered , unto the whole israel of god. obs. . a saving participation of grace and forgiveness leaves a deep impression of its fulness and excellency on the soul of a sinner ; so was it here with the psalmist . having himself obtained forgiveness , he knows no bounds or measure as it were in the extolling of it . there is with god mercy , redemption , plenteous redemption , redeeming from all iniquity ; i have found it so , and so will every one do that shall believe it . now these observations might all of them , especially the two last , receive an useful improvement . but whereas what i principally intended from this psalm , hath been at large insisted on , upon the first verses of it , i shall not here further draw forth any meditations upon them , but content my self with the exposition that hath been given of the design of the psalmist , and sense of his words in these last verses . finis . notes, typically marginal, from the original text notes for div a -e . out of the depths have i cryed unto thee , o lord. . lord , hear my voice , let thine ears be attentive to the voyce of my supplications . . if thou , lord , shouldst mark iniquities , o lord , who shall stand ? . but there is forgiveness with thee : that thou maist be feared . . i wait for the lord , my soul doth wait , and in his word do i hope . . my soul waiteth for the lord , more than they , that watch for the morning , i say , more than they that watch for the morning . . let israel hope in the lord , for with the lord there is mercy , and with him is plenteous redemption . . and he shall redeem israel from all his iniquities . general scope of the whole psalm . the two first verses opened . depths of trouble on the account of sin. depths of sin , wherein they consist . the nature and extent of supplies of grace according to the covenant . the power of indwelling sin. gods soveraignty in dealing with believers in their sins . sins occasioning great distresses . aggravations of sins causing distresses . the second verse opened . actings of a believer under distress from sin . false ways of relieving souls in distress . earnestness of a distressed soul in its applications unto god. grounds of earnestness in applications unto god. earnestness &c. wherein it consisteth . verse . opened . propositions from verse . terror arising from a sense of the guilt of sin . gods marking sin , and mans salvation inconsistent . the souls . actings towards a recovery . sense of sin , wherein it consists . nature and causes of gospel convictions of sin . acknowledgement of sin , the true nature of it . self-condemnation , wherein it consists . miscarriages in persons convinced of sin . the fourth verse opened . doctrinal observations from v. . no approaching unto god , without a discovery of forgiveness . forgiveness a great mysterie . testimony of a natural consciscience , against the forgiveness of sin . testimony of the law against the forgiveness of sin . false presumptions of forgiveness . the true nature of gospel forgiveness . forgiveness , as it relates to the nature of god. forgiveness as it relates to the free acts of gods will. forgiveness as it hath respect to the blood of christ. forgiveness as it relates unto the promise . what faith respects in forgiveness . forgiveness discovered to faith alone . discovery of forgiveness a great supportment . particular assurance attainable . duty of believers to endeavour assurance . causes and effects of assurance . saving faith where there is no assurance . discovery of forgiveness a great supportment to intangled souls . effects of the discovery of forgiveness in god. means whereby a discovery of forgiveness yields supportment . abiding with god , wherein it consisteth . waiting on god from a discovery of forgiveness . discovery of forgiveness prepares the soul to receive it . vain pretences of faith discovered . essential properties of gods nature how made known . free acts of gods will , how they may be known . forgiveness not revealed by the work of providence about the first sin . forgiveness discovered in the first promise . sacrifices an evidence of forgiveness . forgiveness with god , manifested by his prescription of repentance . confirmation of the truth of forgiveness necessary . necessity of producing arguments to prove forgiveness . some sinners actually pardoned and accepted with god. patience of god towards the world , an evidence of forgiveness . experience of the saints giveing testimony to forgiveness . the evidence that is in spiritual experience . religious worship of sinners , an evidence of forgiveness with god. especial ordinances evidencing forgiveness . prayer for the pardon of sin commanded . forgiveness manifested in the new covenant . nature , use and end of the first covenant . reason of alteration of the first covenant . forgiveness confirmed by the oath of god. forgiveness confirmed by the name of god. 〈◊〉 , of gods nature , manifesting forgiveness . what it is to give glory to god. glory arising to god by forgiveness . forgiveness manifested in the death of christ. our obligation unto mutual forgiveness , proves forgiveness in god. properties of divine forgiveness . forgiveness believed by few . exhortations unto believing . terms of peace with god , equal and holy. certainty of the final ruine of them who believe not . exhortation to believing enforced . christ the only judge of our spiritual condition . self-condemnation consistent with gospel justification and peace . gospel assurance , wherein it consisteth . sense of sin consistent with assurance . sorrow for sin consistent with assurance . sense of the power of sin consistent with assurance . fears and temptations consistent with assurance . the nature and effects of gospel assurance . effects of gospel assurance in believers . waiting necessary to obtain peace . search of sin necessary to consolation . unbelief and jealousie distinguished . different effects of unbelief and jealousie . differences between faith and spiritual sense . spiritual sense wherein it consists . foundation and spiritual building distinguished . complaints fruitless and heartless to be avoided . hasty expressions concerning god to be avoided . judgement of mens states in the hand of christ alone . the least appearances of grace to be improved . afflictions a cause of spiritual disquictments . means of the aggravation of affliction . rules to be observed concerning afflictions . objections against believing , from the state of the soul. two different estates whereunto all men belong . saving grace specifically distinct from common grace . difference between the state of grace and nature discernable . believers may know themselves to be born of god. rules whereby men may judge of their condition in respect of inherent grace . objections from weakness in duty , and the power of sin. v. , . v. , & . opened . waiting the first fruit of faith in a way of duty . waiting on god wherein it consists . god himself the object of our waiting . waiting on god whence so necessary . considerations of gods being and attributes rendring waiting necessary . considerations of gods righteousness in his judgements . considerations of our own condition tending to humble us . supportment in trouble from the word of promise . psal. . v. , . exposition of vers . , & . a sermon preached to the honourable house of commons, in parliament assembled: on january . a day of solemne humiliation. with a discourse about toleration, and the duty of the civill magistrate about religion, thereunto annexed. humbly presented to them, and all peace-loving men of this nation. / by john owen, pastor of the church of christ, which is at coggeshall in essex. owen, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing o thomason e _ thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ] or :e [ ]) a sermon preached to the honourable house of commons, in parliament assembled: on january . a day of solemne humiliation. with a discourse about toleration, and the duty of the civill magistrate about religion, thereunto annexed. humbly presented to them, and all peace-loving men of this nation. / by john owen, pastor of the church of christ, which is at coggeshall in essex. owen, john, - . [ ], , [ ] p. printed by matthew simmons, for henry cripps in popes head alley, london : . with a preliminary order to print. reproduction of the original in the british library. eng sermons, english -- th century. religious tolerance -- england -- sermons -- early works to . fast-day sermons -- th century. a r (thomason e _ e _ ). civilwar no a sermon preached to the honourable house of commons, in parliament assembled: on january . a day of solemne humiliation.: with a discour owen, john c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion a sermon preached to the honourable house of commons , in parliament assembled : on january . a day of solemne humiliation . with a discourse about toleration , and the duty of the civill magistrate about religion , thereunto annexed . humbly presented to them , and all peace-loving men of this nation . by john owen , pastor of the church of christ , which is at coggeshall in essex . london , printed by matthew simmons , in aldersgate street , . die mercurij , . januarij , . ordered by the commons assembled in parliament , that master allen , do give the thankes of this house , to master owen , for the great paines he tooke in his sermon , preached before this house this day , at margarets westminster ; and that he be desired to print his sermon at large , wherein he is to have the like priviledge of printing it , as others in the like kind usually have had . hen : scobell cler : parl. dom. com. to the right honourable the commons of england , assembled in parliament . sirs , it hath always suited the wisedome of god , to do great things in difficult seasons . he sets up wals in troublous times . dan. . . his builders must hold swords and spears , as well as instruments of labour , neh. . . yea while sin continueth in its course here ( which began in heaven , and having contemporized with the earth , shall live for ever in hell . ) great works for god , will cause great troubles amongst men . the holy , harmlesse reconciler of heaven and earth , bids us expect the sword , to attend his undertakings for , and way of making peace , mat. . . all the waves in the world , arise to their height and roaring ▪ from the confronting of the breath of gods spirit , and the vapours of mens corruptions . hence seasons receive their degrees of difficulty , according to the greatnesse and weight of the workes which in them god will accomplish . to their worth and excellency is mans opposition proportioned . this , the instruments of his glory in this generation , shall continually find true to their present trouble , and future comfort . as the days approach for the delivery of the decree , to the shaking of heaven and earth , and all the powers of the world , to make way for the establishment of that kingdom which shall not be given to another people ( the great expectation of the saints of the most high before the consummation of all ) so tumults , troubles , vexations and disquietnes , must certainly grow and increase among the sons of men . a dead woman ( says the proverb ) will not be carryed out of her house under four men . much lesse will living men , of wisedome and power , be easily & quietly dispossessed of that share and interest in the things of christ , which long continued usurpation , hath deluded them into an imagination of being their owne inheritance . this then being shortly to be effected , and the scale being ready to turn against the man of sin , notwithstanding his ballancing it in opposition to the witnesse of jesus , with the weight and poyse of earthly power , no wonder if heaven , earth , sea , and dry land , be shaken in their giving place to the things that cannot be moved . god almighty having called you forth ( right honourable ) at his entrance to the rolling up of the nations heavens like a scroll , to serve him in your generation in the high places of armageddon , you shall be sure not to want experience of that opposition which is raised against the great work of the lord , which generally swels most , against the visible instruments therof . and would to god , you had only the deuoted sons of babel to contend withall , that the men of this shaking earth were your only antagonists : that the malignity of the dragons tayle , had had no influence on the stars of heaven , to prevaile with them to fight in their courses against you . but jacta est alea , the providence of god must be served , according to the discovery made of his owne unchangeable will , and not the mutable interests and passions of the sons of men . for verily the lord of hosts hath purposed to pollute the pride of all glory , and to bring into contempt all the honourable of the earth , isa. . . the contradictions of sinners against all that walk in the paths of righteousnesse and peace , with the supportment which their spirits may receive ( as being promised ) who pursue those wayes , notwithstanding those contradictions , are in part discovered in the ensuing sermon ; the foundation of that whole transaction of things , which is therin held out , in reference to the present dispensations of providence ( being nothing but an entrance into the unravelling of the whole web of iniquity , interwoven of civill and ecclesiasticall tyranny , in opposition to the kingdome of the lord jesus ) i chose not to mention . neither shall i at present add any thing thereabout , but onely my desire that it may be eyed as the granted basis of the following discourse . only by your very favourable acceptation of the making out those thoughts , which were the hasty conception , and like jonah's gourd , the child of a night or two ( which with prayer for a rooting in the hearts of them to whom they were delivered , had certainly withered , in their owne leaves , had they not received warmth and moysture from your commands in general , and the particular desires of many of you , to give them a life of a few dayes longer ) i am encouraged to the annexing of a few lines , as a free-will offering to attend the following product of obedience . now this shall not be to the opposition which you doe and shall yet further meet withall , but as to the causes , real , or pretended , which are held forth as the bottom of that contradiction wherwith on every side you are encompassed . the things in reference whereunto , your proceedence is laden with such criminations , as these sad dayes of recompence , have found to be comets portending no lesse then blood , are first civill , then religious . for the first , as their being beyond the bounds of my calling , gives them sanctuary from being called forth to my consideration , so neither have i the least thoughts with absolom of a more orderly carrying of of affaires , might my desires have any influence into their disposall . waiting at the throne of grace , that those whom god hath intrusted with , and enabled for the transaction of these things , may be directed and supported in their employment , is the utmost of my undertaking herein . for the other , or religious things , the generall interest i have in them as a christian , being improved by the super-added title of a minister of the gospel ( though unworthy the one name , and the other ) gives me not onely such boldnesse as accreweth from enjoyed favour , but also such a right as will support mee to plead concerning them , before the most impartiall judicature . and this i shall doe ( as i said before ) meerly in reference to those criminations , which are layd by conjecturall presumptions on your honourable assembly , and made a cause of much of that opposition and contradiction you meet withall . now in particular , it is the toleration of all religions or invented wayes of worship , wherein your constitutions are confidently antidated in many places of the nation , the thing it selfe withall , being held out , as the most enormous apprehension , and desperate indeavour for the destruction of truth and godlinesse that ever entred the thoughts of men , professing the one and the other . the contest hereabout , being adhuc sub judice , and there being no doubt , but that the whole matter , commonly phrased as above , hath ( like other things ) sinfull and dangerous extreames . i deemed it not amisse , to endeavour the powring a little cold water upon the common flames , which are kindled in the breasts of men about this thing . and who knowes , whether the words of a weake nothing , may not by the power of the fountaine of beings , give some light into the determination and establishment of a thing of so great concernment and consequence , as this is generally conceived to be . what is in this my weake undertaking , of the lord , i shall begg of him , that it may be received , what is of my selfe i begg of you that it may be pardoned . that god almighty would give you to prove all things that come unto you in his way , and to hold fast that which is good , granting you unconquerable assistance , in constant perseverance , is the prayer of , your devoted servant in our dearest lord : john owen . coggeshall , feb. . a sermon preached to the honourable house of commons , jan. . . jeremiah . ver. , . — let them returne to thee , but returne not thou unto them . and i will make thee unto this people a fenced brazen wall , and they shall fight against thee , but they shall not prevaile against thee : for i am with thee to save thee , and to deliver thee , saith the lord . the words of my text having a full dependance upon , and flowing out from , the maine subject matter of the whole chapter ; i must of necessity take a view thereof , and hold out unto you the minde of god contained therein , before i enter upon the part thereof chiefly intended : and this i shall doe with very briefe observations , that i may not anticipate my selfe , from a full opening and applycation of the words of my text . and this the rather are my thoughts led unto , because the whole transaction of things between the lord and a stubbornely sinfull nation , exceedingly accommodated to the carrying on of the controversie , he is now pleading with that wherein wee live , is set out ( as wee say ) to the life therein . of the whole chapter , there be these five parts . . the denuntiation of fearefull wasting , destroying , judgements against judah and jerusalem , v. . and so on to the . . the procuring deserving cause of these overwhelming calamities , vers. . and . . the inevitablenesse of those judgements , and the inexorablenesse of the lord , as to the accomplishment of all the evill denounced , vers. . . the state and condition of the prophet , with the frame and deportment of his spirit , under those bitter dispensations of providence , vers. . and , , , . . the answer and appearance of god unto him upon the making out of his complaint , vers. , , , . and , , . my text lyeth in the last part , but yet with such dependance on the former , as inforceth to a consideration of them . . there is the denuntiation of fearfull wasting destroying judgements to sinfull jerusalem , vers. . and so onwards , with some interposed ejaculations , concerning her inevitable ruine , as vers. , . here 's death , sword , famine , captivity , vers. . banishment , v. . unpittied desolation , v. . redoubled destruction , bereaving , fanning , spoyling , &c. v. , , , . that universall devastation of the whole people , which came upon them in the babilonish captivity , is the thing here intended ; the meanes of its accomplishment by particuler plagues and judgements , in their severall kinds ( for the greater dread and terrour ) being at large annumerate : the faithfulnesse of god also being made hereby to shine more cleare , in the dispersion of that people ; doing , not onely for the maine , what before he had threatned , but in particular , executing the judgements recorded ; luke . . &c. deut. . . &c. fulfilling hereby what he had devised , accomplishing the word he had commanded in the dayes of old , lam. . . that which hence i shall observe is onely from the variety of these particulars , which are held out as the meanes of the intended desolation . gods treasures of wrath against a sinfull people , have sundry and various issues for the accomplishment of the appointed end . when god walkes contrary to a people , it is not alwayes in one path , he hath seven wayes to doe it , and will doe it seven times , levit. . . he strikes not alwayes with one weapon , nor in one place . as there is with him {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} manifold and various grace , pet. . . love and compassion making out it selfe in choice variety , suited to our manifold indigencies : so there is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} rom. . . stored , treasured wrath , suiting it selfe in its flowings out , to the provocations of stubborne sinners . the first embleme of gods wrath against man , was a flaming sword turning it selfe every way , gen. . last : not onely in one , or two , but in all their paths , he meeteth them with his flaming sword . as a wilde beast in a net , so are sinners under inexorable judgements ; the more they strive , the more they are enwrapt , and entangled . they shuffle themselves from under one calamity , and fall into another ; as if a man did flee from a lyon , and a beare mett him ; or went into the house and leaned his hand upon the wall , and a serpent bit him , amos . . oh remove this one plague , saith pharoah ; if hee can escape from under this pressure , he thinkes he shall be free : but , when he fled from the lyon , still the beare met him , and when he went into the house , the serpent bit him . and as the flaming sword turnes every way , so god can put it into every thing : to those that cry , give me a king , god can give him in his anger ; and from those , that cry , take him away , hee can take him away in his wrath , hosea . , . oh , that this might seale up instruction to our owne soules ; what variety of calamities have we beene exercised withall , for sundry yeares ? what pharoah-like spirits have we had under them ? oh that we were delivered this once , and then all were well ! how doe we spend all our thoughts to extricate our selves from our present pressures ? if this hedge , this pit were passed , wee should have smooth ground to walke in ! not considering that god can fill our safest pathes with snares and serpents : give us peace , give us wealth , give us , as we were , with our owne , in quietnesse . poore creatures ! suppose all these desires were in sincerity , and not as with the most they are , faire colours of soule and bloody designes ; yet if peace were , and wealth were , and former things were , and god were not ▪ what would it availe you ? cannot he poyson your peace , and canker your wealth ? and when you were escaped out of the field from the lyon and the beare , appoint a serpent to bite you , leaning upon the wals of your owne house ? in vaine doe you seek to stop the streames , while the fountaines are open ; turne your selves whither you will , bring your selves into what condition you can , nothing but peace and reconciliation with the god of all these judgements , can give you rest in the day of visitation : you see what variety of plagues are in his hand : changing of condition will doe no more to the avoiding of them , then a sick mans turning himselfe from one side of the bed to another ; during his turning , he forgets his paine by striving to move , being laid down againe , he findes his condition the same as before ; this is the first thing , we are under various judgements , from which by our selves there is no deliverance . the second thing here exprest , is the procuring cause of these various judgements set downe , v. . — because of manasseh sonne of hezekiah king of judah , for that which he did in jerusalem . the sinnes of manasseh filled the epha of judahs wickednesse , and caused the talent of lead to be laid on the mouth thereof . oftentimes in the relation of his story , doth the holy ghost emphatically expresse this ; that , for his sinne judah should surely be destroyed , kings . . yea when they had a little reviving under josiah , and the bowels of the lord began to worke in compassion towards them ; yet as it were , remembring the provocation of this manasseh , he recals his thoughts of mercy , kings . , . the disposing of divine and humane things , is oftentimes very oposite . god himselfe proceeds with them in a diverse dispensation : in the spirituall body the members offend and the head is punished : the iniquity of us all did meet on him , isa. . in the civill politick body , the head offends and the members rue it ; manasseh sins , and judah must goe captive . three things present themselves for the vindication of the equity of gods righteous judgments , in the recompencing the sins of the king upon the people . . the concurrence and influence of the peoples power into their rule and government : they that set him up , may justly be called to answer for his miscarriage . the lord himselfe had before made the sole bottom of that politicall administration to be their owne wills . if thou wilt have a king after the manner of the nation , deut. . . sam. . . though for particulars , himselfe ( according to his supreame soveraignty ) placed in many , by peculiar exemption , otherwise his providence was served by their plenary consent , or by such dispensation of things as you have related , kings . , . then were the people of israel divided into two parts , halfe of the people followed tibni the sonne of ginath to make him king , and halfe followed omri : but the people that followed omri prevailed against the people that followed tibni ; so tibni dyed , and omri reigned . now they , who place men in authority to be gods vicegerents doe undertake to god for their deportment in that authority , and therefore may justly beare the sad effects of their sinfull miscarriages . because for feare of manasse's cruelty , or to flatter him in his tyranny for their owne advantage , the greatest part of the people had apostatized from the wayes and worship of hezekiah , to comply with him in his sinne . as at another time they willingly walked after the commandement , hos. . . and this is plainly exprest , kings . . manasseh seduced the people to doe more evil then the nations . when kings turne seducers , they seldome want good store of followers : now if the blinde leade the blinde , both will , and both justly may fall into the ditch . when kings command unrighteous things , and people suite them with willing complyance , none doubts , but the destruction of them both is just and righteous . see vers . . of this chapter . . because the people by vertue of their retained ▪ soveraignty , did not restraine him in his provoking wayes . so zwinglius , artic. . qui non vetat , cum potest , jubet : when saul would have put jonathan to death , the people would not suffer him so to doe , but delivered jonathan that he dyed not , sam. . when david purposed the reducing of the arke , his speech to the people was ; if it please you , let us send abroad to our brethren every where , that they may assemble themselves to us , and all the congregation said that they would doe so , because the thing was right in their eyes , chron. . . so they bargaine with rehoboam about their subjection , upon condition of a moderate rule , kings . by vertue of which power also they delivered jeremiah from the prophets and priests that would have put him to death , ier. . . and on this ground might justly feed on the fruit of their own neglected duty . see bilson of obed. part . page . be it thus , or otherwise , by what way soever the people had their interest therein ; certaine it is , that for the sinnes of manasseh , one way or other , made their owne , they were destroyed : and therefore these things being written for our example , it cannot but be of great concernment to us , to know what were those sinnes which wrapt up the people of god in irrevocable destruction : now these the holy ghost fully manifesteth in the story of the life and reign of this manasseh , and they may all be reduced unto . chiefe heads . . false worship or superstition : he built high places , made altars for baal , and a grove as did ahab , kings . . . cruelty : hee shedde innocent blood very much , till hee had filled jerusalem with blood from one end of it to another , vers. . whether this cruelty be to be ascribed to his tyranny in civill affaires , and so the blood shed , is called innocent , because not of malefactors , or to his persecution , in subordination to his false worship instituted as before ( as the pope and his adherents have devoured whole nations in ordine ad spiritualia ) is not apparent : but this is from hence and other places most evident ; that superstition and persecution , will-worship and tyranny are inseparable concomitants . nebuchadnezzar sets up his great image , and the next news you heare , the saints are in the furnace , dan. . . you seldome see a fabricke of humane invented worship , but either the foundation or top-stone is laid in the blood of gods people . the wisdome ( religion , or way of worship ) that is from above , is first pure , then peaceable , gentle , easie to be entreated , full of mercy and good fruits , without partiality , without hypocrisie , james . . when the other is earthly , sensuall , devillish , bringging along envying , strife , contention , and every evill worke , vers. . persecution and blood is the genuine product of all invented worship . i might from hence name , and pursue other observations , but i shall only name one , and proceed . when false worship with injustice by cruelty have possessed the governours of a nation , and wrapt in the consent of the greatest part of the people ; who have been acquainted with the mind of god , that people and nation without unpresidented mercy is obnoxious to remedilesse ruine . those two are the bell and dragon , that what by their actings , what by their deservings , have swallowed that ocean of blood which hath flowed from the veines of millions of millions slaine upon the face of the earth . give mee the number of the witnesses of jesus , whose soules under the altar cry for revenge against their false worshipping murtherers , and the tale of them , whose lives have been sacrificed to the insatiable ambition and tyranny of blood-thirsty potentates , with the issues of gods just vengeance on the sons of men , for complyance in these two things , and you will have gathered in the whole harvest of blood , leaving but a few stragling gleanings upon other occasions . and if these things have been sound in england , and the present administration with sincere humiliation , doe not runne crosse to vnravell this close woven webb of destruction , all thoughts of recovery will quickly be too late . and thus far , sinne and providence drive on a parallel . . the inevitablenesse of the desolation threatned , and the inexorablenesse of god in the execution of it , v. . is the third thing considerable : though moses and samuel stood before mee , yet my minde could not be toward this people . should i insist upon this , it would draw me out unto scripture evidences , of a nations travelling in sinne , beyond the line of gods patience , and so not to be exempted from ruine : but instead thereof i shall make it a part of my daily supplications , that they may be to our enemies , if gods enemies , and the interpretation of them to those that hate us . in briefe , the words containe an impossible supposition , and yet a negation of the thing for whose sake it is supposed : moses and samuel were men , who in the dayes of their flesh offered up strong supplications , and averted many imminent judgements from a sinfull people ; as if the lord should say , all that i can doe in such a case as this , i would grant at the intercession of moses and samuel , or others interceding in their spirit and zeale ; but now the state of things is come to that passe , the time of treaty being expired , the black flagge hung out , and the decrree having brought forth , zeph. . . that upon their utmost intreaty it cannot , it shall not be reversed . there is a time when sin growes ripe for ruine ; for three transgressions and for foure the lord will not turne away the iniquity of a people , amos . . when the sinne of the amorites hath filled the cup of vengeance , they must drinke it , gen. . . england under severall administrations of civill government , hath fallen twice : yea thrice into nation-destroying sinnes ; providence hath once more given it another bottome ; if you should stumble ( which the lord avere ) at the same blocke of impiety and cruelty , there is not another sifting to be made to reserve any graines from the ground ; i doubt not but our three transgressions and foure will end in totall desolation , the lord be your guide , poor england lyeth at stake . the greatest difficulty that lyeth in bringing of totall destruction upon a sinfull people is in the interposition of moses and samuel ; if moses would but have stood out of the gap , and let the almighty goe , he had broken in upon the whole host of israel , exo. . , . and let it by the way be observed of the spirit of samuel , that when the people of god were most exorbitant , he cryeth , as for me , god forbid that i should sinne against the lord in ceasing to pray for you , sam. . . scarce answered by those , who if their interest be no served , or at best , their reason satisfied , will scarce yield a prayer for , yea powre out curses against their choisest deliverers : the lord lay it not to their charge ; for us seeing that praying deliverers are more prevalent then fighting deliverers ( it is though moses and samuel , not gideon and sampson , stood before me ) as some decay , let us gather strength in the lord , that bee may have never the more rest for their giving over , untill hee establish mount zyon a praise in the earth . . come we now to the fourth thing in this chapter ; the prophets state and condition with the frame and deportment of his heart and spirit under these dispensations , and here we find him expressing two things of himselfe . . what he found from others , v. . . what hee wrestled withall in his owne spirit , v. , , , . . what he found from others , he telleth you , it was cursing and reproach , &c. i have neither lent on usury , nor have men lent to me on usury yet every one of them doth curse me , v. . now this returne may be considered two wayes . . in it selfe , every one ( saith he ) of this people curse me . . in reference to his deportment : i have neither borrowed nor lent on usury yet they curse me . from the first , observe : instruments of gods greatest workes and glory , are often times the chiefest objects of a professing peoples curses and revenges . the returne which gods labourers meet withall in this generation , is in the number of those things , whereof there is none new under the sun . men , that under god , deliver a kingdom , may have the kingdoms curses for their paines . when moses had brought the people of israel out of bondage , by that wonderfull and unparallel'd deliverance , being forced to appeare with the lord for the destruction of corah and his associates , who would have seduced the congregation to its utter ruine , he receives at length this reward of all his travell , labour and paines , all the congregation gathered themselves against him and aaron , laying murther and sedition to their charge , telling them they had killed the people of the lord , numb. . , . a goodly reward for all their travels : if gods workes doe not suite with the lusts , prejudices , and interests of men , they will labour to give his instruments the devills wayes . let not upright hearts sink , because they meet with thanklesse men , bona agere , & mala pati christianorum est . a man may have the blessing of god , and the curse of a professing people at the same time . behold i and the children wbom god hath given me , are for signes and for wonders in israel , isa. . . cum ab hominibus damnamur , à deo absolvimur : mans condemnation and gods absolution , doe not seldome meet upon the same persons , for the same things : if you labour to doe the worke of the lord , pray think it not strange , if among men , curses be your reward and detestation your wages . . in reference to the prophets deportment , he had neither lent nor had any lent to him upon usury ; he was free from blame among them , had no dealings with them , in those things which are usually attended with reproaches , as he shews by an instance in usuary , a thing that a long time hath heard very ill . men every way blamelesse and to be embraced in their owne wayes are oftentimes abhorred and laden with curses , for following the lord in his wayes . bonus vir cajus sejus , sed malus quia christianus ; what precious men should many be , would they let goe the work of god in this generation ? no advantage against them , but in the matter of their god , and that is enough to have them to the lyons , dan. . . he that might be honoured for compassing the ends suiting his owne worldly interest , and will cheerefully undergoe dishonour for going beyond , to suit the designe of god , hath surely some impression upon his spirit , that is from above . . you have the prophets deportment , and the frame of his spirit during those transactions between the lord and that sinfull people : and this he holds out in many patheticall complaints , to be fainting , decaying , perplexed , weary of his burden , not knowing how to ease himselfe , as you may see at large , v. , , , . in darke and difficult dispensations of providence , gods choisest servants are oftentimes ready to faint under the burthen of them . how weary was david when he cryed out in such a condition , o that i had wings like a dove , for then would i flie away and be at rest , psal. . . long had he waited for a desired issue of his perplexed state , and had perhaps often times been frustrated of his hope of drawing to a period of his miseries , and now finding one disappointment to follow on the neck of another , he is weary and cries , what nothing , but this trouble and confusion still ? oh that i had wings like a dove , a ship to saile to a forraigne nation ( or the like ) there to be at peace . in the like strait another time , see what a miserable conclusion he draws , of all his being exercised under the hand of god , psal. . . verily i have clensed my heart in vaine , and wished my hands in innocency ; and againe , psal. . . he saith in the perturbation of his mind , all men are lyars : that all the promises , all the encouragements , which in his way he had received from god should faile of their accomplishment . it is not with them , as it was with that wicked king of israel , who being disappointed of peace and del●verance in his owne time , crys out , this evill is of the lord , why should i waite upon him any longer , kings . . the season of deliverance suited not his exp●ctation ; therefore he quite throweth off the lord and his protection . not unlike many among our selves , whose desires and expectations being not satisfied in the closing of our distractions , according to the way , which themselves had framed for the lord to walke in , are ready to cast off his cause , his protection to comply with the enemies of his name , si deus homini non placuerit , deus non erit : but it may be observed , that deliverance came not to that people untill jehoram was weary of waiting , and then instantly god gives it in ; when god hath tyred the patience of corrupted men , he will speak peace to them , that wait for him . thus is it not with the saints of god , onely being perplexed in their spirits , darke in their apprehensions , and fainting in their strength , they breake out oft times into passionate complaints ( as jeremy for a cottage in the wildernesse ) but yet for the maine holding firme to the lord : and the reasons of this quailing are : . the weaknesse of faith , when the methods of god's proceedings are unfath mable to our apprehensions ; while men see the paths wherein the lord walketh , they can follow him through some difficulties ; but when that is hid from them , though providence so shut up all other wayes , that it is impossible god should be in them , yet if they cannot discerne ( so proud are they ) how he goeth in that wherein he is , they are ready to faint and give over . god is pleased sometime to make darknesse his pavilion and his secret place , a fire devoures before him , and it is very tempestuous round about him , psal. . . when once god is attended with fire , darknesse , and tempest , because we cannot so easily see him , we are ready to leave him : now this the lord usually doth in the execution of his judgements , thy righteousnesse is like the great mountaines , thy judgements are a great deep , psal. . . his righteousnesse , his kindnesse is like a great mountaine , that is easie to be seen , a man cannot overlooke it , unlesse he wilfully shut his eyes ; but his judgements are like the great deepe ; who can look into the bottome of the sea , or know what is done in the depths thereof ? gods works in their accomplishment are oftentimes so unsuited to the reasons and apprehensions of men , that very many who have been strong in desires , and great in expectation of them , upon their bringing forth to light , have quite rejected and opposed them as none of his , because distant from what they had framed to themselves : it is evident from the gospel , that the people of the jewes were full of expectation and longing for the great work of the comming of the messias , just at the season wherein he came , yet being come , because not accommodated to their prae imaginations , they rejected him , as having neither forme nor comelinesse in him to be desired , isa. . . and the prophet amos telleth many , who desired the day of the lord , that , that day should be darknesse to them and not light , amos . , . so in every generation many desirers of the accomplishment of gods work , are shaken off from any share therein , by finding it unsuited to their reasons and expectations . now when the lord is pleased thus to walke in darknesse , many being not able to trace him in his dispensations , are ready to lye downe and sink under the burden : david seemes to professe , that he had nothing at such a time to uphold him but this , that god must be there , or no where ; i had said ( saith he ) that it was in vaine to walke as i doe , but that i should have condemned the generation of thy children , psal. . . and truely god never leaves us without to much light , but that we may see clearly where he is not , and so by recounting particulars we may be rolled where he is , though his goings there be not so clear . aske if god be in the counsels of men , who seek themselves , and in the ways of those who make it their designe to ruine the generation of the just . if you finde him there , seek no further ; if not , let that give you light , to discerne , where hee makes his abode , that you turne not aside to the flocks of others . . a reducing the works of providence to inbred rules of our owne . but this i cannot pursue . be tender toward fainters in difficult seasons ; if they leave waiting on the lord , because the evill is of him , if they cast in their lot with the portion of the ungodly , they will in the end perish in their gainsaying : but as for such , as what for want of light , what for want of faith , sit downe and sigh in darknesse , be not too hasty in laying further burdens on them : when first the confederacy was entred into , by the protestant princes in germany against charles the fift , luther himselfe for a season was bewildred , and knew not what to doe , untill being instructed in the fundamentall laws of the empire , he sate downe fully in that undertaking , though the lord gave it not the desired issue , sleid. com. lib. . our saviour christ askes , if when becomes , hee shall finde faith on the earth , luke . . it is his comming with the spirit of judgement and burning , a day of tryall and visitation , he there speaks of : now what faith shall he want , which will not be found in that day ? not the faith of adherence to himselfe for spirituall life and justification , but of actuall closing with him in the things he then doth ; that shall be rare , many shall be staggered , and faint in that day . and thus by the severall heads of this chapter , have i led you through the very state and condition of this nation at this time . first , variety of judgements are threatned to us , and incumbent on us , as in the first part . secondly , of these , falsew orship , superstition , tyranny , and cruelty lye in the bottome , as their procuring causes , which is the second . thirdly , these if renewed under your hand , will certainely bring inevitable ruine upon the whole nation , which is the third . fourthly , all which , make many precious hearts , what for want of light , what for want of faith , to faile , and cry out , for the wings of a dove , which is the fourth . i come in the fift place to gods direction to you for the future , in this state and condition , which being spread in diverse verses as the lord gives it to the prophet , i shall meddle with no more of it , then is contained in the words , which at our entrance i read unto you . let them returne , &c. in the words observe foure things , . gods direction to the prophet , and in him , to all , that doe his worke in such a season , as this describe● : let them returne to thee , returne not thou to them . . their assistance and supportment in pursuance of that direction : i will make thee , to this people , a brazen fenced wall . . the opposition , with its successe and issue , which in that way , they should meet withall : they shall fight against thee , and shall not prevaile . . their consolation and successe from the presence of the lord : for i am with thee to deliver thee , &c. . there is gods direction , many difficulties in this troublesome season , was the prophet intricated withall : the people would not be prevailed with , to come up to the mind of god , they continuing in their stubbornnesse , the lord would not be prevailed with , to avert the threatned desolation ; what now shall he doe ? to stand out against the bnlke of the people suits not his earthly interest ; to couple with them , answers not the discharge of his office ; to wait upon them any longer , is fruitlesse ; to give up himselfe to their ways comfortlesse : hence his complaints , hence his moanings . better lye downe and sink under the burden , then always to swim against the streame of an unreformable multitude : in this strait , the lord comes in with his direction , let them returne unto thee , &c. keep thy station , performe thy duty , comply not with the children of backslyding . but what ever be the essue , if there be any closing wrought , let it be , by working them off from their wayes of folly . all condescention on thy part , where the worke of god is to be done is in opposition to him ; if they return , embrace them freely ; if not , doe thy duty constantly . that which is spoken immediately to the prophet , i shall hold out to all , acting in the name and authority of god , in this generall proposition . plausible complyances of men in authority , with those , against whom they are employed , are treacherous contrivances against the god of heaven , by whom they are employed . if god be so provoked , that he curseth him , who doth his worke negligently , what is he by them that do it treacherously ? when he gives a sword into the hands of men , and they thrust it into his owne bowels , his glory and honour , those things so deare to him ? he that is intrusted with it , and dares not doe justice on every one , that dares doe injustice , is affraid of the creature , but makes very bold with the creator . prov. . . it is the glory of god to conceale a thing , but it is the glory of a king to finde out a matter : that which god aimeth to be glorious in , to manifest his attributes by , is the concealing and covering our iniquities in christ ; but if the magistrate will have glory , if he will not bring upon himselfe dishonour by dishonouring of god , he is to search and finde out the transgressions , with whose cognizance he is entrusted , and to give unto them condigne retribution . if the lord curse them , who come not forth to his helpe against the mighty , judg. . . what is their due , who being called forth by him , doe yet helpe the mighty against him ? for a man to take part with the kingdomes enemies is no small crime ; but for a commission-officer to runne from them by whom he is commissionated , to take part with the adversary , is death without mercy : yet have not some in our dayes arrived at that stupendious impudence , that when as private persons they have declaimed against the enemies of the nation , and by that means got themselves into authority , they have made use of that authority to comply with , and uphold those , by an opposition to whom , they got into their authority ? which is no lesse then an atheisticall attempt to personate the almighty , unto such iniquities as without his appearance , they dare not owne : but he that justifieth the wicked , and condemneth the just , are both an abhomination to the lord , prov. . . and not only to the lord , but to good men also ; he that saith to the wicked , thou art righteous , him shall the people curse , nations shall abhor him , prov. . . i speake only as to the generall ( for mee let all particulers find mercy ) with a sad remembrance of the late workings of things amongst us , with those vile sordid compliances which grew upon the spirits of magistrates and ministers with those , whose garments were died with the blood of gods saints and precious ones ( as formerly they were called , for now these names are become termes of reproach ) and would this complying went alone , but pretences and accusations must be found out against such as fellow with them , when they begin to call darkenesse light , they will ere long call light darkness : by which meanes , our eyes have seen , men of their owne accord laying down the weapons werewith at first they fought against opposers , and taking up them , which were used against themselves , as hath happened more then once , to pen-men both in our own , and our neighbour nation . now this revolting from principles of religion and righteousnesse , to a complyance with any sinfull way or person , is a treacherous opposition to the god of heaven ; for , . it cannot be done but by preferring the creature before the creator , especially in those things which are the proximate causes of deviation . two principall causes i have observed of this crooked walking . . feare . . that desire of perishing things , which hath a mixture of covetousnesse and ambition . the first maketh men wary , what they doe against men , the other maketh them weary of doing any thing for god , as whereby their sordid ends are not like to be accomplished . . feare : when once magistrates begin to listen after quid sequitur's , and so to with-draw from doing good , for feare of suffering evill , paths of wickedness are quickly returned unto , and the authority of god despised . let this man goe , and take heed of caesar , john . . did more prevaile on pilat's treacherous heart , then all the other clamours of the jewes ; yea , was not the whole sanedrim swayed to desperate villany , for feare the romans should come and take away their kingdome ? john . . when men begin once to distrust that god will leave them in the bryars , to wrestle it out themselves ( for unbeliefe lyeth at the bottome of carnall feare ) they quickely turne themselves to contrivances of their owne , for their owne safety , their owne prosperity , which commonly is by obliging those unto them by compliances , in an opposition to whom they might oblige the almighty to their assistance : surely they conclude hee wants either truth or power to support them in his employment . if a prince should send an embassadour to a forreigne state to treat about peace , or to denounce war ; who , when hee comes there , distrusting his masters power to make good his undertaking , should comply and winde up his interest with them to whom he was sent , suffering his soveraign● errant to fall to the ground , would hee not be esteemed as arrant a traitor as ever lived ? and yet though this be clipt coine among men , it is put upon the lord every day as currant . from this principle of carnall feare and unbeliefe , trembling for a man that shall dye , and the son of man that shall be as grasse , forgetting the lord our maker , isa. . . are all those prudential follies , which exercise the mindes of most men in authority , making them , especially in times of difficulties , to regulate and square all their proceedings , by what suites their owne safety and particular interests , counselling , advising , working for themselves , quite forgetting by whom they are entrusted , and whose businesse they should doe . . a desire of perishing things tempered with covetousness and ambition : hence was the sparing of the fat cattell , and of agag by saul , . sam. . when those two qualifications close on any , they are diametrally opposed to that frame which of god is required in them , viz. that they should be men fearing god , and hating covetousnesse : the first will goe far , being only a contrivance for safety ; but if this latter take hold of any , being a consultation to exalt themselves , it quickly carryeth them beyond all bounds whatsoever . the lord grant , that hereafter there may be no such complaints in the nation , or may be causelesse , as have been heretofore , viz. that wee have powred out our prayers , jeoparded our lives , wasted our estates , spent our blood , to serve the lusts and compasse the designs of ambitious ungodly men . the many wayes whereby these things intrench upon the spirits of men , to byasse them from the paths of the lord , i shall not insist upon , it is enough that i have touched upon the obvious causes of deviation , and manifested them to be treacheries against the god of all authority . be exhorted to beware of relapses , with all their causes and inducements , and to be constant to the way of righteousnesse , and ●his i shall hold out unto you in two particulars . . labour to recover others , even all that were ever distinguished and called by the name of the lord , from their late fearfull returning to sinfull complyances with the enemies of god and the nation : i speak not of mens persons , but of their wayes ; for . yeares this people have been eminently sicke of the folly of back●sliding , and without some speciall cordiall are like to perish in it , as farre as i know . looke upon the estate of this people as they were differenced seven yeares agoe , so for some continuance , and as they are now , and you shall find in how many things we have returned to others , and not one instance to be given of their returne to us ; that this may be clear take some partciulars . . in words and expressions , those are index animi ; turne them over and you may find what is in the whole heart . out of the aboundance of the heart the mouth speaketh . now is not that language , are not those very expressions , which filled the mouths of the common adversaries onely , grown also terms of reproach upon the tongues of men , that suffered sometimes under them , and counted it their honour so to do ? hence that common exprobation , a parliament of saints , an army of saints , and such like d●●●sions of gods ways , now plentifull with them , who sate sometimes , and tooke sweete counsell with us ▪ ah! had it not been more for the honour of god , that we had kept our station , untill others had come to us , so to have exalted the name and profession of the gospel , then that we should so return to them , as to joyne with them in making the paths of christ a reproach ? had it not beene better for us with judah to continue ruling with god , & to be faithfull with the saints , hos. . . then to stand in the congregation of the mockers , and to sit in the seate of the scornefull ? what shall we say when the saints of god are as signes and wonders to be spoken against in israel ? isa. . . oh that men would remember how they have left their first station ; when themselves use those reproaches unto others , which for the same cause themselves formerly bare with comfort ! it is bitternesse to consider how the gospel is scandalized by this wofull returne of ministers and people , by casting scripturall expressions by way of scorn , on those , with whom they were sometimes in the like kind companions of contempt . surely in this we are returned to them , and not they to us . . in actions and those , . of religion , not only in opinion , but practise also , are we here under a vile returne . we are become the lyons , and the very same thoughts entertained by us , against others , as were exercised towards our selves . are not others as unworthy to live upon their native soile in our judgements , as we our selves in the judgements of them formerly over us ? are not groanes for liberty , by the warmth of favour , in a few yeares hatched into attempts for tyranny ? and for practise , what hold hath former superstition in observing dayes and times , laid hold upon the many of the people again , witness the late solemn superstition , and many things of the like nature . . for civill things , the closing of so many , formerly otherwise engaged , with the adverse party in the late rebellion , with the lukewarm deportment of others at the same time , is a sufficient demonstration of it ; and may not the lord justly complain of all this , what iniquity have you seene in mee , or my wayes , that you are gone farre from me , and walked after vanity , and are become vaine , jer. . . why have you changed your glory for that which doth not profit , vers. . have i beene a dry heath , or a barren wildernesse to you ? oh that men should find no more sweetness in following the lambe under wonderfull protections , but that they should thus turne aside into every wildernesse : what indignity is this to the wayes of god ? i could give you many reasons of it ; but i have done , what i intended , a little hinted , that wee are a returning people , that so you might be exhorted to help for a recovery : and how shall that be ? . by your owne keeping close to the paths of righteousnesse ; if you returne not , others will look about again : this breach , this evill is of you , within your own walls , was the fountaine of our backesliding . would you be the repairers of breaches , the restorers of paths for men to walke in , doe these two things . . turne not to the wayes of such , as the lord hath blasted under your eyes , and these may be referred to . heads . . oppression . . selfe-seeking . . contrivances for persecution . . oppression , how detestable a crime it is in the eyes of the almighty , what effects it hath upon men , making wise men madde , eccl. . . how frequently it closeth in the calamitous ruine of the oppressours themselves , are things known to all . whether it hath not been exercised in this nation , both in generall by unnecessary impositions , and in particular by unwarrantable pressures , let the mournfull cryes of all sorts of people testifie . should you now return to such wayes as these , would not the anger of the lord smoake against you ? make it i bseech you your designe to relieve the whole , by all meanes possible , and to relieve particulars , yea even of the adverse party where too much overborn . oh let it be considered by you , that it be not considered upon you . i know the things you are necessitated to , are not to be supported by the aire . it is only what is unnecessary as to you , or insupportable as to othes , that requires your speedy reforming ; that so it may be said of you as of nehemiah , chap. . , . and for particulars ( pray pardon my folly and boldness ) i heartily desire a committee of your honourable house might sit once a week , to relieve poor men that have been oppressed by men , sometimes enjoying parliamentary authority . . selfe-seeking , when men can be content to lay a nation low , that they may set up themselves upon the heapes and ruines thereof . have not some sought to advance themselves under that power , which with the lives and blood of the people they have opposed ? seeming to be troubled at former things , not because they were done , but because they were not done by them . but innocent blood will be found a tottering foundation for men to build their honours , greatnesse , and preferments upon . o returne not in this unto any . if men serve themselves of the nation , they must expect that the nation will serve it selfe upon them . the best security you can possibly have that the people will performe their duty in obedience , is the witnesse of your own consciences , that you have discharged your duty towards them , in seeking their good , by your owne trouble , and not your owne advantages in their trouble . i doubt not but that in this , your practice makes the admonition a commendation , otherwise the word spoken , will certainly witnesse against you . . contrivances for persecution , how were the hearts of all men hardned like the nether mill-stone , and their thoughts did grinde blood and revenge against their brethren ! what colours , what pretences had men invented to prepare a way for the rolling of their garments in the teares : yea blood of christians . the lord so keep your spirits from a compliance herein , that with all the bowe be not too much bent on the other side , which is not impossible . be there a backsliding upon your spirit to these , or such like things as these , the lord will walke contrary to you , and were you as the signet upon his hand , he would pluck you off . . returne not to the open enemies of our peace : i could here inlarge my selfe to support your spirits in the work mentioned , job . , . but i must on to the following parts of my text , and passe from the direction given , to the supportment , and assistance promised . i will make thee to this people a brazen and a fenced wall . an implyed objection , which the prophet might put in , upon his charge to keep so close to the rule of righteousnesse , is here removed . if i must thus abide by it , to execute whatsoever the lord cals me out unto , not shrinking , nor staggering at the greatest undertakings , what will become of me in the issue ? will it not be destructive to stand out against a confirmed people ? no , saith the lord , it shall not be : i will make thee , &c. god will certainly give in prevailing strength , and unconquerable defence unto persons constantly discharging the duties of righteousnesse , especially when undertaken in times of difficulty and opposition . i will make thee , &c. the like engagement to this you have , made to ezekiel , chap. , , . neither was it so to the prophets alone , but to magistrates also when joshua undertook the regency of israel in a difficult time , he takes of his feare and diffidence with this very incouragement , josh. . . he saith he will make them a wall , the best defence against opposition , and that not a weake tottering wall , that might easily be cast downe , but a brazen wall , that must needs be impregnable : what engines can possibly prevaile against a wall of brasse ? and to make it more secure , this brazen wall shall be fenced with all manner of fortifications , and ammunition ; so that the veriest coward in the world , being behind such a wall , may without dread or terrour apply himselfe to that , which he findeth to doe . god will so secure the instruments of his glory against a backeslyding people in holding up the wayes of his truth and righteousnesse , that all attempts against them shall be vaine , and the most timorous spirit may be secure , provided he goe not out of the lords way ; for if they be found beyond the line , the brazen wall , they may easily be surprized . and indeed , who but a foole would run from the shelter of a brazen wall , to hide himselfe in a little stubble ? and yet so doe all who runne to their owne wisedome , from the most hazardous engagement that any of the wayes of god can possibly lead them unto . it is a sure word , and for ever to be rested upon , which the lord gives in to asa , chron. . . the lord is with you , while yee be with him : an unbiased magistracy , shall never want gods continued presence : very jeroboam himselfe receives a promise upon condition of close walking with god in righteous administrations , of having an house built him like the house of david , kings . . what a wall was god to moses in that great undertaking of being instrumentall for the delivery of israel from a bondage and slavery of foure hundred yeares continuance : pharoah was against him whom he had deprived of his soveraignty and dominion over the people : and what a provocation the depriving of soveraignty is unto potentates , needs no demonstration : to the corruption of nature which inclines to heights and exaltations , in imitation of the fountaine whence is flowes ; they have also the corruption of state and condition , which hath alwayes enclined to absolutenesse and tyranny : all egypt was against him , as being by him visibly destroyed , wasted , spoyled , robbed , and at length smitten in the apple of the eye , by the losse of their first borne ; and if this be not enough , that the king and people , whom he opposed were his enemies , the very people , for whose sakes he set himsele to oppose the others , they also rise up against him , yea seek to destroy him ; one time they appeale to god for justice against him , exod. . . the lord looke upon you and judge . they appeale to the righteous god to witnesse , that he had not fulfilled what he promised them , to wit , liberty , safety , and freedome from oppression , but that rather by his meanes their burdens were encreased : and in this they were so confident ( like some amongst us ) that they appealed unto god for the equity of their complaints . afterward being reduced to a strait , such as they could not see how possibly they should be extricated from , without utter ruine ( like our present condition in the apprehension of some ) they cry out upon him for the whole designe of bringing them into the wildernesse , and affirme positively , that though they had perished in their former slavery , it had been better for them , then to have followed him in this new and dangerous engagement , ex. . , , . that generation being ( as calvin observes ) so inured to bondage , that they were altogether unfit to beare with the workings and pangs of their approaching liberty . afterwards , doe they want drink ? moses is the cause ; did they want meate ? this moses would starve them , exod. . . and . . he could not let them alone by the flesh-pots of egypt , for this they are ready to stone him , exod. . . at this day , have we too much raine , or too short a harvest , it is laid on the shoulders of the present government . it was no otherwise of old . at length this people came to that height , as being frightened by the opposition , they heard of , and framed to themselves in that place whether moses would carry them , that they presently enter into a conspiracy and revolt , consulting to cast off his government , and chose new commanders , and with a violent hand to returne to their former condition , numb. . . an attempt as frequent at fruitlesse among our selves . when this would not doe , at length upon the occasion of taking off corah and his company , they assemble themselves together , and lay ( not imprisonment but ) murder to his charge , and that of the people of the lord , numb. . . now what was the issue of all those oppositions ? what effect had they ? how did the power of pharoah , the revenge of egipt , the backsliding of israel prevaile ? why god made this one moses a fenced brazen wall to them all , he was never in the least measure prevailed against ; so long as he was with god , god was with him , no matter who was against him . one thing onely would i commend to your considerations , viz. that this moses , thus preserved , thus delivered , thus protected , falling into one deviation , in one thing , from close following the lord , was taken off from enjoying the closure and fruit of all his labour , numb. . . otherwise he followed the lord in a difficult season , and did not want unconquerable supportment : take heed of the smallest turning aside from god : oh loose not the fruit of all your labour for selfe ; for a lust , or any thing that may turne you aside . now the lord will doe this , . because of his owne engagement . . for our incouragement . . because of his owne engagement , and that is two fold , . of truth and fidelity . . of honour and glory . . his truth and veracity is ingaged in it . those that honour him he will honour , sam. . . if men honour him with obedience , he will honour them with preservation : he will be with them while they are with him , chron. . . while they are with him in constancy of duty , he will be with them to keep them in safety , he will never leave them nor forsake them , josh. . . no weapon that is framed against them shall prosper , isa. . . now god is never as the waters that faile to any that upon his ingagements waite for him ; he will not shame the faces of them that put their trust in him . why should our unbeleeving spirits charge that upon the god of truth , which wee dare not impute to a man that is a worme , a lyar ? will a man faile in his ingagement unto him , who upon that ingagement undertakes a difficult imployment for his sake ? the truth is , it is either want of sincerity in our working , or want of faith in dependance , that makes us at any time come short of the utmost tittle , that is in any of the lords engagements . . we want sincerity , and doe the lords work , but with our owne aimes and ends , like jehu ; no wonder , if we be left to our selves for our wages and defence . . we want faith also in the lords worke , turne to our owne counsels for supportment ; no marvell , if we come short of assistance ; if we will not beleeve we shall not be established . looke to sinceritie in working , and faith in dependance , gods truth and fidelity will carry him out to give you inconquerable supportment : deflexion from these , will be your destruction : you that are working on a new bottome , worke also on new principles , put not new wine into old bottles , new designes into old hearts . secondly , he is engaged in point of honour , if they miscarry in his way , what will he doe for his great name ? yea so tender is the lord herein of his glory , that when he hath been exceedingly provoked to remove men out of his presence yet because they have been called by his name , and have visibly held forth a following after him , he would not suffer them to be trodden downe , left the enemy should exalt themselves , and say , where is now their god ? they shall not take from him the honour of former deliverances and protections : in such a nation as this , if the lord now upon manifold provocations should give up parliament , people , army to calamity , and ruine , would not the glory of former counsels , successes , deliverances , be utterly lost ? would not men say it was not the lord , but chance that happened to them ? . for our encouragement , the wayes of god are oftentimes attended with so many difficulties , so much opposition , that they must be imbraced meerly because his ; no other motive in the world can suit them to us . i meane for such as keep them immixed from their owne carnall and corrupt interests : now because the lord will not take off the hardship and difficulty of them , least he should not have the honour of carrying on his work , against tumultuating opposition , hee secures poore weaklings of comfortable assistance , and answerable successe , lest his worke should be wholy neglected . it is true , the lord as our soveraigne master may justly require a close labouring in all his wayes , without the least sweetning endearments put upon them , onely as they are his whose we are , who hath a dominion over us : but yet as a a tender father , in which relation he delights to exercise his will towards his owne in christ , hee pittieth our infirmities , knowing that we are but dust : and therefore to invite us into the darke , into ways laboursome and toylesome to flesh and blood , he gives us in this security , that we shall be as a fenced brazen wall to the opposing sons of men . to discover the vanity and folly of all opposition to men called forth of god to doe his worke , and walking in his wayes ; would you not thinke him mad , that should strike with his fist , and run with his head against a fenced brazen wall to cast it downe ? is he like to have any successe , but the battering of his flesh , and the beating out of his braines ? what doe the waves obtaine by dashing themselves with noise and dread against a rocke , but their owne beating to peeces ? what prevailes a man by shooting his arrows against the skie , but a returne upon his owne head ? nor is the most powerfull opposition to the ways of god , like to meet with better successe : god looks no otherwise upon opposers , then you would do upon a man attempting to thrust downe a fenced brazen wall with his fingers . therefore it is said , that in their proudest attempts , strongest assaults , deepest counsels , combinations , and associations , he laughs them to scorne , derides their folly , contemns their fury , lets them sweat in vaine , untill their day become , psal. . how birthlesse in our owne , as other generations have been their swelling conceptions ? what then is it that prevailes upon men to break through so many disappointments against the lord , as they doe ? doubtlesse that of isa. . . surely the lord of hosts hath a purpose to staine the pride of all glory , to bring into contempt all the honourable of the earth . god gives up men unto it , that he may leave no earthly glory or honour without pollution or contempt : and therefore hath opposition in our dayes , been turned upon so many hands , that god might leave no glory without contempt : yet with this difference , that if the lord will owne them , he will recover them from their opposition , as hath happened of late to the ministry of one , and will happen ere long to the ministry of another nation ; when the lord hath a little stain'd the pride of their glory ; they shall bee brought home againe by the spirit of judgement and burning : but if he owne them not , they shall perish under the opposition . and when it hath been wheeled about on all sorts of men , the end will be . be wise now therefore o yee rulers , be instructed yee that are judges of the earth , serve the lord with feare , and rejoyce with trembling , psalm . , . see whence your assistance commeth ; see where lye the ●●●s of your salvation , and say , ashur shall not save us , we will not ride upon horses , neither will we say any more to the workes of our hands , yee are our gods , for in thee the fatherlesse findeth mercy , hos. . . it is god alone who is a sunne and a shield : his wayes doe good to the upright in heart . behold , here is a way to encompasse england with a brazen wall : let the rulers of it walke in right wayes , with upright hearts . others have beene carefull to preserve the people to them , and the city to them , oh be you careful to preserve your god unto you ; he alone can make you a fenced wall ; if he departs , your wall departs , your shade departs . give me leave to insist a little on one particular , which i choose out among many others : when god leades out his people to any great things , the angel of his presence is still among them : see at large exod. . , , . the angel of the covenant , in whom is the name of god , that hath power of pardoning or retaining transgressions , jesus christ , the angel that redeemeth his out of all their troubles , gen. . . hee is in the middest of them , and amongst them ; and god gives this speciall caution if we would have his assistance , that we should beware of him , and obey him , and provoke him not : would you then have gods assistance continued , take heed of provoking the angel of his presence : provoke him not by slighting of his wayes , provoke him not by contemning his ordinances ; if you leave him to deale for himselfe , he will leave you to shift for your selves : what though his followers are at some difference ( the best knowing but in part ) about the administration of some things in his kingdome ; the envious one having also sown some bitter seeds of persecution , strife , envy , and contention among them ? what though some poor creatures are captivated by sathan , the prince of pride , to a contempt of all his ordinances , whose soules i hope the lord will one day free from the snare of the devill ? yet i pray give me leave ( it is no time to contest , or dispute it ) to beare witnesse in the behalfe of my master to this one truth , that if by your owne personall practise and observance , your protection , countenance , authority , laws , you doe not assert , maintaine , uphold the order of the gospel , and administration of the ordinances of christ , notwithstanding the noise and clamours of novell fancies , which like jonah's gourd have sprung up in a night , and will wither in a day , you will be forsaken by the angel of gods presence , and you wil become an astonishment to all the inhabitants of the earth : and herein i do not speak as one haesitating or dubious , but positively assert it , as the known mind of god , and whereof he wil not suffer any long to doubt , psalm . ult. strengthen the weake hands , and confirme the feeble knees , say to them that are of a fearefull heart , be strong , feare not , behold your god will come with vengeance , even your god with a recompence , he will come and save you , isa. . , . let the most weak and fearful , the fainting heart , the trembling spirit , and the doubting mind know , that full and plenary security , perfect peace attends the upright in the wayes of god . you that are in gods way , doe gods worke , and take this cordiall for all your distempers , return not to former provoking wayes , and he will make you a fenced brazen wall . and so i come to the third thing , which i proposed to consider , the opposition , which men cleaving to the lord in all his ways shal find , with the issue and success of it , they shal fight against thee , but shall not prevaile . the words may be considered either as a prediction depending on gods praescience , of what will be , or a commination from his just judgement , of what shall be . in the first sence the lord tells the prophet , from the corruption , apostacy , stubbornnesse of that people what would come to passe . in the d , what for their sins and provocations , by his just judgement should come to passe . time will not allow me to handle the words in both acceptations : wherefore i shall take up the latter only , viz. that it is a commination of what shall be for the further misery of that wretched people , they shall judicially be given up to a fighting against him . god oftentimes gives up a sinfull people to a fruitlesse contention , and fighting with their only supporters , and meanes of deliverance . they shall , &c. jeremiah had laboured with god for them , and with them for god , that if possible peace being made they might be delivered , and to consummate their sins , they are given up to fight against him . i cannot now insist upon particular instances , consult the history of the church in all ages , you shall find it continually upon all occasions verified . from the israelites opposing moses , to the ephraimites contest with jephte , the rejecting of samuel , and so on to the kings of the earth , giving their power to the beast to wage warre with the lamb , with the inhabitants of the world combining against the witnesses of christ , is this assertion held out . in following story , no sooner did any plague or judgement breake out against the roman empire , but instantly , christianos ad leones , their fury must be spent upon them , who were the onely supporters of it from irrecoverable ruine . now the lord doth this , . to seale up a sinfull peoples destruction . elie's sonnes hearkened not , because the lord would slay them , sam. . . when god intends ruine to a people , they shall walk in wayes , that tend thereunto : now is their a readier way for a man to have a house on his head , then by pulling away the pillars whereby it is supported ? if by moses standing in the gap , the fury of the lord be turned away , certainely if the people contend to remove him , their desolation sleepeth not . when therefore the lord intends to lay cities wast without inhabitant , and houses without men , to make a land utterly desolate , the way of its accomplishment is by making the hearts of the people fat , and their eares heavy , and shutting their eyes that they should not see , and attend to the meanes of their recovery , isa. . , . so gathering in his peace and mercies from a provoking people , jer. . . . to manifest his owne power and soveraignty in maintaining a small handfull , oftimes a few single persons , a moses , a samuel , two witnesses against the opposing rage of a hardned multitude . if those who undertake his worke and businesse in their severall generations , should have withall , the concurrent obedience and assistance of others , whose good is intended , neither would his name be so seen , nor his wayes so honoured , as now , when he beares them up against all opposition . had not the people of this land been given up ( many of them ) to fight against the deliverers of the nation , and were it not so with them even at this time , how darke would have been the workings of providence , which now by wrestling through all opposition are so conspicuous and cleare . when then a people , or any part of a people , have made themselves unworthy of the good things intended to be accomplished by the instruments of righteousnesse and peace , the lord will blow upon their waves , that with rage and fury , they shall dash themselves against them , whom he will strengthen with the munition of rocks , not to be prevailed against . so that gods glory and their owne ruine , lye at the bottome of this close working of providence , in giving up a sinfull people to a fruitlesse contending , with their owne deliverers , if ever they be delivered . but is not a peoples contending with the instruments , by whom god worketh amongst them , and for them , a sin and provocation to the eyes of his glory ? how then can the lord be said to give them up unto it ? avoyding all scholasticall discourses , as unsuited to the work of this day ; i shall briefly give in , unto you , how this is a sinfull thing , yet sinners given up unto it , without the least extenuation of their guilt , or colour for charge on the justice and goodnesse of god . . then to give up men unto a thing in it selfe sinfull , is no more , but so to dispose and order things , that sinners may exercise and draw out their sinfull principles , in such a way . this that the lord doth , the scripture is full of examples , and hath testimonies innumerable : that herein the holy one of israel , it no wayes co-partner with the guilt of the sonnes of men , will appeare by observing the difference of these severall agents in these four things . . the principle , by which they worke . . the rule , by which they proceed . . the meanes , which they use . . the end at which they aime . . the principle of operation in god is his owne soveraigne will , and good pleasure . hee doth what ever hee pleaseth , psal. . . he saith his purpose shall stand , and hee will doe all his pleasvre , isa. . . he hath mercy on whom be will have mercy , and whom hee will he hardneth , rom. . . giving no account of his matters , job . . . this our saviour rendereth as the onely principle and reason of his hidden operations : o father so it seemed good in thy sight , matth. . . his soveraignty in doing what he will with his owne , as the potter with his clay , is the rise of his operations : so that what ever he doth , who can say unto him , what doest thou , job . . shall the thing formed say to him that formed it , why hast thou made mee thus ? rom. . . and hence two things will follow . . that what he doth , is just , and righteous , for so must all acts of supreame and absolute dominion be . . that he can be author of nothing , but what hath existence and being in it selfe , for he workes as the fountaine of beings . this sin hath not . so that though every action , whether good or bad , receives its specification from the working of providence , and to that , is their existence in their severall kinds , to be ascribed , yet an evill action , in the evilnesse of it , depends not upon divine concourse and influence , for good and evill make not sundry kinds of actions , but only a distinction of a subject in respect of its adjuncts and accidents . but now the principle of operation in man , is nature vitiated and corrupted : i say nature , not that he worketh naturally , being a free agent , but that these faculties , will and understanding , which are the principles of operation are in nature corrupted , and from thence can nothing flow but evill : an evill tree bringeth forth evill fruit : men doe not gather figs from thistles : a bitter fountaine sends not forth sweet waters : who can bring a cleane thing out of an uncleane ? if the fountaine be poisoned , can the streames be wholesome ? what can you expect of light and truth from a minde possest with vanity and darknesse ? what from a will averted from the chiefest good , and fixt upon present appearances ? what from an heart , the figment of whose imagination is onely evill ? . consider the difference in the rule of operation : every thing that workes hath a rule worke by , this is called a law . in that thing which to man is sinfull , god worketh as it is a thing onely , man as it is a sinfull thing : and how so ? why every ones sin is his aberration from his rule of operation or working . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is aberrare a scopo . to sin , is , not to collime aright at the end proposed ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is a most exact definition of it : irregularity is its forme , if it may be said to have a forme : a privations forme , is deformity . looke then in any action , wherein an agent exorbitates from its rule , that is sin : now what is gods rule in operation ? his owne infinite wise will alone ; he takes neither motive , rise , nor occasion for any internall acts , from any thing without himselfe ; hee doth what ever hee pleaseth , psal. . . he worketh all things according to the counsell of his owne will , ephes. . . that is his owne law of operation , and the rule of righteousnesse unto others : working then agreeably to his owne will , which he alwayes must doe , he is free from the obliquity of any action . what now is the rule of the sonnes of men ? why the revealed will of god ; revealed things belong to us that we may doe them , deut. . . gods revealed will is the rule of our walking ; our working ; what ever suits not , answers not this , is evill . sinne is the transgression of the law , john . . here then comes in the deformity , the obliquity , the at axy of any thing , god workes and man worketh ; those agents , have severall rules . god workes according to his rule , hence the action is good , as an action : man deviates from his rule , hence it is sinfull in respect of its qualifications and adjuncts . man writes faire letters , upon a wet paper , and they run all into one blot , not the skill of the scribe , but the defect in the paper is the cause of the deformity : he that makes a lame horse goe , is the cause of his going , but the defect in his joynts , is the cause of his going lame : the sunne exhales a steame from the dunghill , the sunne is the cause of the exhalation , but the dunghill of the unwholesome savour . the first cause is the proper cause of a things being , but the second of its being evill . . consider the severall operations and actings of god and man : for instance in a rebellious peoples fighting against their helpers under him . now the acts of god herein may be referred to six heads . . a continuance of the creatures being and life ; vpholding him by the word of his power , heb. . . when he might take him off in a moment : enduring them with much long suffering , rom. . . when he might cut him off as he did she opposers of elijah , with fire from heaven , kings . . . a continuance of power of operation to them , when he could make their hands to wither like jeroboams , when they goe about to strike , kings . . or their hearts , to dye within them like nabals , when they intend to be churlish , sam. . . but he raiseth them up , or makes them to stand , that they may oppose , rom. . . . laying before them a suitable object for the drawing forth their corruption unto opposition , giving them such helpers as shall in many things crosse their lusts , exasperate them , thereunto ; as elijab a man of fiery zeale , for a lukewarme ahab . . withholding from them that effectuall grace , by which alone that sin might be avoided ; a not actually keeping them from that sin by the might of his spirit and grace ; that alone is effectuall grace , which is actuall ; he suffers them to walke in their owne wayes : and this the lord may doe , first , in respect of them , judicially , they deserve to be forsaken , ahab is left to fill up the measure of his iniquities , add iniquity to iniquity , psal. . . secondly , in respect of himselfe , by way of soveraignety , doing what he will with his owne , hardening whom hee will , rom. . . . he positively sends upon their understandings that , which the scripture sets out under the termes of blindnesse , darkenesse , folly , delusion , slumber , a spirit of giddinesse , and the like ; the places are too many to rehearse . what secret actings in , and upon the minds of men , what disturbing of their advises , what mingling of corrupt affections with false carnall reasonings , what givings up to the power of darknesse , in satan the prince thereof , this judiciall act doth containe , i cannot insist upon : let it suffice , god will not helpe them , to discern , yea he will cause that they shall not discerne but hide from their eyes the things that concerne their peace , and so give them up to contend with their onely helpers . . suitably , upon the will and affections he hath severall acts ; obfirming the one , in corruption , and giving up the other to vilenesse , rom. . , . untill the heart become throughly hardened , and the conscience seared : not forcing the one , but leaving it to follow the judgement of practicall reason , which being a blind , yea a blinded guide , whither can it lead a blind follower , but into the ditch ? not defiling the other with infused sensuality , but provoking them to act according to inbred , native corruption , and by suffering frequent vile actings to confirme them in wayes of vilenesse . take an instance of the whole ; god gives helpers and deliverers to a sinfull people , because of their provocations , some or all of them shall not taste of the deliverance , by them to be procured ; wherefore though he sustaines their lives in being , whereby they might have opportunity to know his minde , and their owne peace , yet he gives them a power to contend with their helpers , causing their helpers to act such things , as under consideration of circumstances , shall exceedingly provoke theses sinners : being so exasperated and provoked , the lord who is free in all his dispensations , refuseth to make out to them that healing grace , whereby they might be kept from a sinfull opposition : yea being justly provoked , and resolved that they shall not taste of the plenty to come , he makes them foolish and giddy in their reasonings and counsels , blinds them in their understandings , that they shall not be able to discerne plaine and evident things , tending to their owne good , but in all their wayes , shall erre like a drunken man in his vomit ; whence that they may not be recovered , because he will destroy them , he gives in hardnesse and obstinacy upon their hearts and spirits , leaving them to suitable affections , to contend for their owne ruine . now what are the wayes and methods of sinfull mans working in such an opposition , would be too long for me to declare ; what prejudices are erected , what lusts pursued , what corrupt interests acted , and followed ; how selfe is honoured , what false pretences coyned , how god is sleighted , if i should goe about to lay open , i must looke into the hell of these times , then which nothing can be more loathsome and abhominable : let it suffice , that sinfull selfe , sinfull lusts , sinfull prejudices , sinfull blindnesse , sinfull carnall feares , sinfull corrupt interests , sinfull fleshly reasonings , sinfull passions , and vile affections doe all concur in such a work , are all woven up together in such a web . . see the distance of their aimes , god's aime is onely the manifestation of his owne glory ( then which nothing but himselfe is so infinitely good , nothing so righteous that it should be ) and this by the way of goodnesse and severity , rom. . . goodnesse in faithfulnesse and mercy , preserving his , who are opposed , whereby his glory is exceedingly advanced : severity towards the opposers , that by a sinfull cursed opposition , they may fill up the measure of their iniquities , and receive this at the hand of the lord , that they lye down in sorrow , wherin also he is glorious . god forbid , that i should speak this , of all , that for any time , or under any temptation may be carryed to an opposition in any kind , or degree to the instruments of gods glory amongst them : many for a season may doe it , and yet belong to god , who shall be recovered in due time : it is onely of men given up , forsaken , opposing all the appearances of god with his saints and people in all his wayes , of whom i speak . now what are the ends of this generation of fighters against this brazen wall , and how distant from those of the lords ? they consult to cast him downe from his excellency , whom god will exalt , psal. . . they thinke not as the lord , neither doth their heart meane so , but it is in their heart to destroy and to cut off , isa. . . to satisfie their owne corrupt lusts , ambition , avarice ▪ revenge , superstition , contempt of gods people , because his , hatred of the yoak of the lord , fleshly interests ; even for these and such like ends as these , is their undertaking . thus though there be a concurrence of god and man in the same thing , yet considering the distance of their principles , rules , actings , and ends ; it is apparent that man doth sinfully , what the lord doth judicially ; which being an answer to the former objection , i returne to give in some vses to the point . let men , constant , sincere , upright in the wayes of god , especially in difficult times know , what they are to expect from many , yea the most of the generation , whose good they intend , and among whom they live ; opposition and fighting is like to be their lot , and that not onely it will be so because of mens lusts , corruptions , prejudices , but also it shall be so from gods righteous judgements against a stubborne people : they harden their hearts that it may be so to compasse their ends , and god heardens their hearts that it shall be so to bring about his aimes : they will doe it to execute their revenge upon others , they shall doe it to execute gods vengeance upon themselves . this may be for consolation , that in their contending there is nothing but the wrath of man against them , whom they oppose ( which god will restraine , or cause it to turne to his praise ) but there is the wrath of god against themselves , which who can beare ? this then let all expect , who engage their hearts to god , and follow the lambe whither ever he goeth . men walking in the syncerity of their hearts are very apt to conceive that all sheaves should bow to theirs , that all men should cry grace , grace , to their proceedings : why should any oppose ? quid meruere ? alas ! the more upright they are , the fitter for the lord by them to breake a gainsaying people : let men keep close to those wayes of god whereto protection is annexed , and let not their hearts faile them because of the people of the land ; the storme of their fury will be like the plague of haile in egipt , it smote onely the cattel that were in the field ; those , who upon the word of moses drove them into the houses , preserved them alive . if men wander in the field of their owne wayes , of selfe seeking , oppression , ambition , and the like , doubtlesse the storme will carry them away ; but for those , who keep house , who keep close to the lord , though it may have much noyse terrour and dread with it , it shall not come nigh them . and if the lord for causes best known , known onely to his infinite wisedome , should take off any josiahs in the opposition , he will certainly effect two things by it . . to give them rest and peace . . further his cause and truth by drawing out the prayers and appeales of the residue , and this living they valued above their lives . all you then that are the lords workmen be alwayes prepared for a storme , wonder not , that men see not the wayes of the lord , nor the judgements of our god , many are blinded . admire not , that they will so endlessely engage themselves into fruitlesse oppositions , they are hardened . be not amazed , that evidence of truth and righteousnesse will not affect them , they are corrupted . but this doe , come and enter into the chambers of god , and you shall be safe untill this whole indignation be overpast . i speak of all them , and onely them who follow the lord in all his ways with upright hearts , and single minds , if the lord will have you to be a rock and a brazen wall for men to dash themselves against , and to breake in pieces , though the service be grievous to flesh and blood , yet it is his , whose you are , be prepared , the wind blowes , a storme may come . let men set upon opposition make a diligent enquiry , whether there be no hand in the businesse , but their owne ? whether their counsels be not leavened with the wrath of god ? and their thoughts mixed with a spirit of giddinesse , and themselves carried on to their owne destruction ? let me see the opposer of the present wayes of god , who upon his oppostion is made more humble , more selfe denying , more empty of selfe-wisedome , more fervent in supplycations and waiting upon god , then formerly : and i will certainely blot him out of the roll of men judicially hardened . but if therewith , men become also proud , selfish , carnally wise , revengefull , furious upon earthly interests , full , impatient , doubtlesse god is departed , and an evill spirit from the lord prevaileth on them . o that men would looke about them before it be too late , see the lord disturbing them , before the waves returne upon them ; know that they may pull downe some anticks that make a great shew of supporting the church , and yet indeed are pargetted posts supported by it ; the foundation is on a rock , that shall not be prevailed against . see the infinite wisedome and soveraignty of almighty god , that is able to bring light out of darknesse , and to compasse his owne righteous judgements by the sinfull advisings and undertakings of men . indeed the lords soveraignty and dominion over the creature doth not in any thing more exalt it self , then in working in all the reasonings , debates , consultations of men , to bring about his owne counsels through their free workings . that men should use , improve their wisedome , freedome , choyce , yea lusts , not once thinking of god , yet all that while doe his worke more then their owne : this is the lords doing and it is marvellous in our eyes . of the last part of my text i shall not speak at all , neither indeed did i intend . of toleration : and the duty of the magistrate , about religion : the times are busie , and we must be breife . prefaces , for the most part are at all times needlesse , in these , troublesome . mine shall only be , that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , without either preface or passion , i will fall to the businesse in hand . the thing about which i am to deale , is commonly called toleration in religion , or toleration of severall religions . the way wherin i shall proceed , is not by contest , thereby to give occasion : for the reciprocation of a saw of debate with any , but by the laying downe of such positive observations , as being either not apprehended , or not rightly improved , by the most , yet lye at the bottome of the whole difference betweene men about this businesse , and tend in themselves to give light unto a righteous and equitable determination of the maine thing contended about : and lastly herein , for method , i shall first , consider the grounds upon which that non toleration whereunto i cannot consent , hath been and is still indeavoured to be supported , which i shall be necessitated to remove , and then in order assert the positive truth , as to the substance of the businesse under contest : all in these ensuing observations . . although the expressions of toleration , and non toleration wherewith the thing in controversie is vested , doe seeme to cast the affirmation upon them who plead for a forbearance in things of religion towards dissenting persons , yet the truth is , they are purely upon the negation , and the affirmative lyes fully on the other part : and so the weight of proving ( which ofttimes is heavy ) lyes on their shoulders . though non-toleration sound like a negation , yet punishment , ( which termes in this matter are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) is a deep affirmation . and therefore it sufficeth not men to say , that they have consulted the minde of god , and cannot finde that hee ever spake to any of his saints or people to establish a toleration of errour : and yet this is the first argument to oppose it , produced in the late testimony of the reverend and learned assembly of the church of scotland . affirmative precepts must be produced , for a non toleration , that is the punishing of erring persons . for actings , of such high concernment , men doe generally desire a better warrant then this , there is nothing in the word against them . cleare light is needfull for men , who walke in paths , which lead directly to houses of blood . god hath not spoken of non-toleratin , is a certaine rule of forbearance . but god hath not spoken of toleration , is no rule of acting in opposition thereunto . ( what he hath spoken one way or other , shall be afterwards considered . ) positive actings must have positive precepts , and rules for them , as conscience is its owne guide . if then you will have persons deviating in their apprehensions from the truth of the gospell , civilly punished , you must bring better warrant then this , that god hath not spoken against it , or i shall not walke in your wayes , but refraine my foot from your path . . that undoubtedly there are very many things under the command of the lord , so becomming our duty , and within his promise , so made our priviledge , which yet if not performed , or not enjoyed , are not of humane cognizance , as faith it selfe . yet because the knowledge of the truth is in that rank of things , this also is urged as of weight , by the same learned persons , to the businesse in hand . . errours , though never so impious , are yet distinguished from peace-disturbing enormities . if opinions in their owne nature tend to the disturbance of the publike peace , either that publick tranquilitie is not of god , or god alloweth a penall restraint of those opinions . it is a mistake , to affirme , that those who plead for toleration , doe allow of punishment for offences against the second table , not against the first . the case is the same both in respect of the one , and the other . what offences against the second table are punishable ? doubtlesse not all : but onely such as by a disorderly eruption pervert the course of publicke quiet and society . yea none but such , fall under humane cognizance . the warrant of exercising vindictive power amongst men , is from the reference of offences to their common tranquility . delicta puniri , publice interest . where punishment is the debt , bonum totius , is the creditour to exact it . and this is allowed , as to the offences against the first table , if any of them in their owne nature ( not some mens apprehensions ) are disturbances of publick peace , they also are punishable . only let not this be measured by disputable consequences , no more then the other are . let the evidence be in the things themselves , and actum est , let who will plead for them . hence , popish religion , warming in its very bowels , a fatall engine against all magistracy amongst us , cannot upon our concessions plead for forbearance : it being a knowne and received maxime , that the gospell of christ , clashes against no righteous ordinance of man . and this be spoken to the third argument of the forenamed reverend persons from the analogie of delinquencies against the first and second table . . the plea for the punishment of erring persons , from the penall constitution under the old testament against idolaters ( which in the next place is urged ) seemes not very firme and convincing . the vast distance that is between idolatry , and any errors whatsoever , as meerly such , however propagated or maintained with obstinacy , much impaireth the strength of this argumentation . idolatry is the yeelding unto a creature the service and worship due to the creator : reinold . de . idol . li . . cap. . s. . idololatria est circa omne idolum famulatus & servitus , tertul. de pol. the attendance and service of any idoll . idololatroe dicuntur qui simulachri eam servitutem exhibent quae debetur deo : august lib. . de trinit. cap. . they are idolaters who give that service to idols which is due unto god . to render glory to the creature as to god , is idolatry , say the papists : bell. de eccles , triump . lib. . cap. . greg. de valen. de idol . lib. . cap. . suitable to the description of it given by the apostle , rom. . . plainely , that whereunto the sanction under debate was added , as the bond of the law against it ( which was the bottom of the commendable proceedings of diverse kings of judah against such ) was a voluntary relinquishment of jehovah revealed unto them , to give the honour due unto him to dunghill idols . now though error and ignorance ofttimes lye as the bottome of this abhomination , yet error properly so called , and which under the name of heresie is opposed , is sufficiently differenced therefrom . that common definition of heresie , that it is an error , or errors in or about the fundamentals of religion , maintained with stubbornnesse and pertinacy after conviction ( for the maine received by most protestant divines ) will be no way suited unto that , which was before given of idolatry and is at commonly received ; being indeed much more cleare , as shall be afterward declared . that this latter is proper and suitable to those scripturall descriptions , which we have of heresie , i dare not assert : but being received by them who urge the punishment thereof , it may be a sufficient ground of affirming , that those things whose definitions are so extreamely different , are also very distant and discrepant in themselves , and therefore constitutions for the disposall of things concerning the one , cannot eo nomine , conclude the other . neither is the inference any stronger , then , that a man may be hanged for coveting , because he may be so for murdering . the penall constitutions of the judaicall policy ( for so they were which yet i urge not ) concerning idolaters , must be stretched beyond their limits , if you intend to enwrap hereticks within their verge . if hereticks be also idolaters , as the papists . ( the poor indians who worship a piece of red cloath , the egiptians who adored the deities , which grew in their owne gardens , being not more besotted with this abhomination then they who prostrate their soules unto , and lavish their devotion upon a peice of bread , a little before they prepare it for the draught , so casting the stumbling block of their iniquities before the faces of poore heathens and jewes , causing averroes to breath out his soule , in this expression of that scandall , quoniam christiani manducant deum quem adorant , sit anima mea cum philosophis . ) i say then , the case seemes to me , to have received so considerable an alteration that the plea of forbearance is extreamely weakened ; as to my present apprehension : however for the present , i remove such from this debate . . the like to this also , may be said concerning blasphemy , the law whereof is likewise commonly urged in this cause . the establishment for the punishment of a blasphemer is in lev. . . given it was upon the occasion of the blaspheming and cursing of the son of an egyptian , upon his striving & contending with an israelite . being ( probably ) in his own apprehension wronged by his adversary , he fell to reviling his god . the word here used to expresse his sinne , is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifying also to peirce , and is twice so rendered , isa. . . hab. . . desperate expressions peircing the honour and glory of the most high , willingly and wilfully , were doubtlesse his death deserving crime . it is the same word that balack used to baalam , when he would have perswaded him to a deliberate cursing and powring out of the imprecations on the people of god , numb. . , . a resolved peircing of the name and glory of god , with cursed reproaches , is the crime here sentenced to death . the schoolemen tell us , that to compleate blasphemy of the perverse affection in the heart in detestation of the goodnesse of god , joyned with the reproaches of his name , is required . thom. ae . g. . a. . ad um . which how remote it is from error of any sort ( i meane within the compasse of them whereof we speak ) being a pure misapprehension of the understanding , imbraced ( though falsely ) for the honor of god , i suppose is easily conceived : and so consequently that the argument for the death of a person erring , because he came off no easier , of old who blasphemed , is a baculo ad angulum . if any shall say that blasphemy is of a larger extent , and more generall acceptation in the scripture , i shall not deny it . but yet that , that kind of blasphemy which was punishable with violent death , was comprehensive of any inferiour crime , i suppose cannot be proved . however , blasphemy in the scripture is never taken in any place that i can remember , for a mans maintaining his owne error , but for his reviling and speaking evill of the truth which he receiveth not , and so paul before his conversion was a blasphemer . now if men to whom forbearance is indulged in by-paths of their owne , shall make it their worke to cast dirt on the better wayes of truth , it is to me very questionable whether they do not offend against that prime dictate of nature , for the preservation of humane society , quod tibi fieri non vis , alteri ne feceris ; and for such , i will be no advocate . neither can indeed the law of blaspbemy , be impartially urged by us in any case of heresie whatsoever . for , . the paenall sanctions of the lawes of god are not in england esteemed of morall equity , and perpetually indispensable ; for if so , why doe adulterers unmolested , behold the violent death of stealers . . the blasphemer by that law was not allowed his clergy . dye he must without mercy , no roome being left for the intervention of repentance , as to the removall of his temporall punishment . when once the witnesses garments were rent , he was anathema : but in case of any heresie , repentance , yea recantation is a sure antidote ( at least for once , so it is among the papists ) against all corporall sufferings . . neither doth that place in zachary , chap. . v. . concerning the running through of the false prophet , more prove or approve of the punishment of death to be inflicted for misapprehensions in the matters of religion ( and if it proves not that , it proveth nothing , for slaying is the thing expressed , and certainely if proofes be taken from the letter , the letter must be obeyed , or we force the word to serve our hypothesis ) then that place of joh. . he that entereth not by the doore is a thiefe and a robber ; which bellarmine strongly urgeth to this very purpose , because theives and robbers , are so dealt withall , righteously : bell. lib. de laicis . cap. . if such deductions may be allowed it will be easie to prove , quidlibet , ex quolibet , at any time . if the letter be urged , and the sense of the letter as it lyes ( a indeed the figurative sense of such places is the proper literall sense of them ) let that sense alone be kept to : let parents then passe sentence , condemne , and execute their children , when they turne seducers . and that in any kind whatsoever , into what seduction soever they shall be ingaged ; be it most pernicious , or in things of lesse concernment ; the letter allows of none of our distinctions ; be they convinced or not convinced , obstinate or not obstinate , all is one , so it must be , thrust through , and slain by their parents , must they fall to the ground ; onely observe , his father and his mother that begat him , must be made magistrates , prophets with uncleane spirits be turned into hereticks , onely thrusting through , that must be as it is in the letter ; yea though plainely the party , of whom it is said , thou shalt not live , v. . is found alive , v. . surely such an orleans glosse is scarce sufficient to secure a conscience in slaying hereticks . but when men please , this whole place shall directly point at the discipline of the churches and their spirituall censures under the gospel , curing deceivers and bringing them home to confession and acknowledgement of their folly : see the late annot. of the bible . . from the asserting of the authority , and description of the duty of the magistrate , rom. . the argument is very easie , that is produced , for the suppressing , by externall force , of erronious persons : the paralogisme is so soule and notorious , in this arguing , hee is to suppresse evill deeds , heresie is an evill deed , therefore that also , that it needs no confutation . that he is to punish all evill deeds was never yet affirmed . vnbeliefe is a worke of the flesh ; so is coveting : one the root sinne , against the first , the other against the second table : yet in themselves , both exempted from the magistrates cognizance and jurisdiction . the evill doers doubtlesse for whose terrour and punishment he is appointed , are such as by their deeds , disturbe that humane society , the defence and protection wherof , is to him committed . that among the number of these , are errours , the depravations of mens understandings , hath not yet been proved . . the case of the seducer , from deut. . is urged with more shew of reason then any of the others , to the businesse in hand ; but yet the extreame discrepancies between the proofe , and the thing intended to be proved , make any argumentation from this place , as to the matter in hand , very intricate , obscure , and difficult . for , . the person here spoken of , pretends an immediate revelation from heaven : he pretends dreames , and gives signes and wonders , v. . and so exempts his spirit from any regular tryall : hereticks for the most part , offer to be tryed by the rule that is in medio , acknowledged of all ; a few distempered enthusiasts excepted . . his businesse is , to entice from the worship of jehovah , not in respect of the manner but the object , v. . all hereticks pretend the feare of that great name . . the accepting and owning idoll dunghill gods in his roome , is the thing perswaded to , v. , ( and those were onely stocks and stones ) and this in opposition to jehovah , who had revealed himselfe by moses . hereticks , worship him , owne him , and abhorre all thoughts of turning away from following after him , according to their erronious apprehensions . manichees , marcionites , valentinians , and such like names of infidels , i reckon not among hereticks , neither will their brainsick paganish follies , be possibly comprehended under that definition of heresie which is now generally received . mahumetans are farre more rightly tearmed hereticks , then they . . this seducer was to dye without mercy : and aynsworth observes from the rabbines , that this offender alone , had traps laid to catch him ; and were he but once overheard to whisper his seduction , though never so secretly , there was no expiation of his transgression , without his owne blood : but now this place is urged for all kind of restraint and punishment whatsoever . ( now where god requires blood , is it allowed to man , to commute at an inferiour rate ? ) so i confesse it is urged . but yet what lyes at the bottome , in the chambers of their bellyes who plead for the power of the magistrate to punish erring persons , from those and such like places as these , is too apparent . blood is there : swiftly , or slowly , they walke to the chambers of death . . obstinacy after conviction , turbulency , &c. which are now laid downe , as the maine weights that turne the scale on the side of severity , are here not once mentioned , nor by any thing in the least intimated . if he have done it , yea but once , openly , or secretly , whether he have been convinced of the sinfulnesse of it , or no , be he obstinate or otherwise , it is not once inquired , dye he must , as if he had committed murder , or the like indispensable death-procuring crime . if the punishment then of erring persons be urged from this place , all consideration of their conviction , obstinacy , pertinacy , must be laid aside : the text allows them no more plea in this businesse , then our law doth in the case of wilfull murder . . repentance and recantation will in the judgement of all , reprieve an erring person from any sentence of any punishment corporall whatsoever ; and many reasons may be given , why they should so doe . here is no such allowance . repent or not repent , recant or not recant , he hath no sacrifice of expiation provided for him , dye he must . . this law containes the sanction of the third commandement as the whole , was a rule of the jewish politie in the land of canaan : this amongst us is generally conceived not binding , as such . . the formall reason of this law by some insisted on , because be sought to turne a man from jehovah : . is of force onely in this case of the object whereunto seduction tends ; viz. strange gods , and no other . . turning from jehovah respects not any manner of backslyding in respect of the way of worship , but a falling away from him as the object of worship . now there being these and many other discrepancies hindering the cases proposed from running parallell , i professe for my part , i cannot see how any such evident deductions can possibly be drawne from hence , as to be made a bottome of practise and acting in things of so high concernment . what may be allowed from the equity of those and the like constitutions , and deduced by analogie and proportion to the businesse in hand , i shall afterwards declare . the summe of what is usually drawne out from holy writ , against such a forbearance , as i suppose may be asserted , and for the punishing hereticks with capitall punishments being briefly discussed , i proceed in the next place to such other generall observations , as may serve to the further clearing of the businesse in hand , and they are these that follow . . the forbearance of , or opposition unto errors , may be considered , with respect either unto civill or spiritual judicature . for the latter , it is either personall or ecclesiasticall , properly so called . personall forbearance of errors in a spirituall sense , is a moral toleration or approbation of them . so also is ecclesiasticall . the warrant for proceedance against them , on that hand is plaine and evident . certainely this way , no error is to be forborne . all persons who have any interest and share in truth , are obliged in their severall wayes and stations , to an opposition unto every error . an opposition to be carryed on by gospel mediums , and spirituall weapons . let them according as they are called or opportuned , disprove them from the word , contending earnestly for the faith once delivered unto the saints : erring persons are usually ( bono animo , sayes salvian ) very zealous to propogate their false conceptions ; and shall the children of truth be backward in her defence . precepts unto this as a duty , commendations of it , incouragements unto it , are very frequent in the gospel . alike is this duty incumbent on all churches walking to the rule . the spirituall sword of discipline , may be lawfully sheathed in the blood of heresies . no spirituall remedy , can be too sharpe for a spirituall disease . when the cure is suited to the malady , there is no danger of the application . and this is not denyed by any . he that submits himselfe to any church society , does it ea lege , of being obedient to the authority of christ ; in that church in all its censures . volenti non fit injuria . error is offensive , and must be proceeded against . examples and precepts of this , abound in the scriptures . the blood of many erring persons ( i doubt not ) will one day have a quo warranto granted them , against their ( as to the particulars in debate ) orthodox slayers , who did it to promote the service of god . let them not fear an after reckoning , who use the discipline of christ , according to his appointment . this being considered , the occasion of a most frequent paralogisme is removed . if errours must be tolerated , say some , then men may doe what they please , without controll ? no meanes it seems must be used to reclaime them ? but ! is gospel conviction no meanes ? hath the sword of discipline no edge ? is there no meanes of instruction in the new testament established , but a prison and a halter ? are the hammer of the word , and the sword of the spirit , which in days of old , broke the stubbornnest mountaines , and overcame the proudest nations , now quite uselesse ? god forbid . were the churches of christ , established according to his appointment , and the professors of the truth , so knit up in the unity of the spirit and bond of peace , as they ought to be , and were in the primitive times ; i am perswaded those despised instruments would quickly make the proudest hereticke to tremble . when the churches walked in sweet communion , giving each other continuall account of their affaires , and warning each other of all , or any such persons , as either in practice , or doctrine , walked not with a right foot ( as we have examples in clem. epist. ad corinth . the churches of vienna and lyons , to those of asia : euseb. of ignatius to severall persons and churches , of iraeneus to victor . euseb. dyonisius to stephen , ibid. and the like ) hereticks found such cold entertainment , as made them ashamed if not weary of their chosen wanderings ; but this is not my present businesse . . there is an opposition , or forbearance , in reference to a civill judicature , and proceedence of things , which respecteth errors , in a reall sense , as to the inflicting , or not inflicting of punishment , on religious delinquents . and this is the sole thing under debate , viz. whether persons enjoying civill authority over others , being intrusted therewithall , according to the constitutions of the place and nation where the lot of them both , by providence is fallen , are invested with power from above , and commanded in the word of god , to coerce , restraine , punish , confine , imprison , banish , hange , or burne , such of those persons under their jurisdiction , as shall not embrace , professe , beleeve , and practice , that truth and way of worship , which is revealed unto them of god , or how far , into what degrees , by what means , in any of these wayes , may they proceed . the generall propositions and considerations of the penall lawes of god , which were before laid downe , have , as i suppose , left this businesse to a naked debate from the word of truth , without any such prejudices on either part , as many take from a misapprehension of the mind of god in them ; and therefore by the readers patience , i shall venture upon the whole anew , as if no such arguments had ever been proposed , for the affirmative of the question in hand , not declining the utmost weight , that is in any of them , according to equity and due proportion . and here first i shall give in a few things . . to the question it selfe . . to the manner of handling it . . to the question it selfe , for herein , i suppose , . that the persons enjoying authority , doe also enjoy the truth , which is to the advantage of the affirmative . . that their power in civill things is jnst and unquestionable , which also looses favourably on that side . . that non-toleration makes out it selfe in positive infliction of punishment , which is so , or is nothing . casting men out of protection , exposing them to vulgar violence , is confestly unworthy of men representing the authority of god , and contrary to the whole end of their trust . . to the manner of handling this question among persons at variance ; and here , i cannot but observe . . that if i have taken my aime aright , there is no one thing under debate amongst christians , that is agitated with more confidence and mutuall animosity of the parties litigant : each charging other with dreadfull inferences , streames of blood , and dishonour to god , flowing out from their severall perswasions . so that ofttimes , in stead of a faire dispute , you meet on this subject with a patheticall outcry , as though all religion were utterly contaminated and trampled underfoot , if both these contradictory assertions , be not imbraced . now seeing that in it selfe , it is a thing wherein the gospel is exceedingly sparing , if not altogether silent , certainely there must be a further interest , then of judgement alone , or else that , very much prejudicated with corrupt affections , or men could not possibly be carryed out with so much violence , upon supposed selfe-created consequences , wherwith in this cause they urge one another . . that generally , thus much of private interest appeares in the severall contesters that non-toleration is the opinion of the many , and these enjoyning the countenance of authority : toleration of the oppressed , who alwayes goe under the name of the faction or factions , the unavoidable livery of the smaller number professing a way of worship by themselves , be it right or wrong . i doe not desire to lay forth the usuall deportment , of men , seeking the suppressing of others differing from them , towards those in authority . it is but too clearely made out , by dayly experience : if they close with them , they are custodes utriusque tabulae , the churches nursing fathers , &c. what they please . but if they draw back for want of light or truth to serve them ▪ logges and storks find not worse entertainement from froggs , then they from some of them . such things as these , may , ( nay ought to ) be especially heeded by every one , that knowes what influence corrupt affections have upon the judgements of men , and would willingly take the paines to wipe his eyes for the discerning of the truth . these things premised , i assert , that non-toleration in the latitude , which is for persons in authority , enjoying the truth ( or supposing they doe enjoy it ) to punish in an arbitrary way , ( according to what they shall conceive to be condigne . ) men , who will not forsake their owne convictions , about any head , or heads , of christian religion whatsoever ; to joyne with what they hold out , either for beliefe or worship ( after the using of such wayes of perswasion as they shall thinke fit ) is no way warranted in the gospel , nor can any sound proofe for such a course be taken from the old testament . the testimonies out of the law which i can apprehend to have any colour or appearance of strength in them , with the examples approved of god , that seem to look this way : i considered at our entrance into this discourse . i speake of punishing in an arbitrary way , for all instances produced to the purpose in hand , that speak of any punishment , mention nothing under death it selfe ; which yet ( at least in the first place ) is not aymed at by those that use them in our dayes as i suppose . now some divines of no small name , maintain , that god hath not left the imposition of punishment in any measure , to the wils of men . some arguments for the proofe of the former assertion as layd downe , i shall in due place make use of ; for the present , i desire to commend to the serious pondering of all christians in generall , especially of those in authority , these ensuing considerations . . that it is no priviledge of truth , to furnish it's assertors , with this perswasion , that the dissenters from it , ought forceably to be opposed , restrained , punished : no false religion ever yet in the world , did enthrone it selfe in the minds of men , enjoyning a civill soveraignty over the persons of others , but it there withall commanded them , under paine of neglect and contempt of it selfe , to crush any underling worship , that would perke up in inferiour consciences . the old heathens carryed their gods into the warre ( as did the philistims , chron. . . and the israelites the arke with heathenish superstition , sam. . . ) to whom they ascribed the successe they obtained , and in requitall of their kindnesse , they forced the dunghill deities of the conquered nations , to attend the tryumph of their victorious idols ; and unlesse they adopted them into the number of their owne gods , all further worship to them was forbidden . hence were these inventions among the old romans , by spells and enchantments to entise away a deity from any city they besieged , ( they being as expert at the getting of a devill , as tobias's raphael , or the present romanists at his fumigation ) by which means they shrived into the honor of having unconquered idols ( as varro in augustine de civit . dei . ) and deserved worthily , that change of their cities epithete ; from {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which it justly inheriteth to this very day . rabsheke's provocation to the example of the gods of the nations , kings . , . and the roman senats consultation concerning the admitting of christ to a place among their idols , that he might have been freely worshipped ( their consent being prevented , by his almighty providence , who will not be enrolled among the vilest works of his most corrupted creatures ) do both declare this thing . now not to speak of caine , who seems to me , to have layd the foundation of that cruelty , which was afterward inserted into the churches orthodoxies , by the name of haereticidium , we find the four famous empires of the world to have drunke in this perswasion to the utmost , of suppressing all by force and violence , that consented not to them , in their way of worship . nebuchadnezzar the crowne of the golden head , sets up a furnace with an image , and a negative answer to that quaery , doe you not serve my gods , nor worship my image ? served to cast the servants of the living god , into the middest of the fire , dan. . daniel's casting into the lyons den , chap. . shews that the persian silver brest and armes , did not want iron hands , to crush or breake the opposers of , or dissenters from their religious edicts . and though we find not much , of the short-lived founder of the grecian dominion , yet what was the practice of the branches of that empire , especially in the syrian and egiptian sprouts , the three books of the machabees , josephus and others , do abundantly manifest . for the romans , though their judgement and practice , ( which fully and wholly , are given over from the dragon to the beast and false prophet ) be written in the blood of thousands of christians , and so not to be questioned , yet that it may appear , that we are not the onely men in this generation , that this wisedome of punishing dissenters was not born with us , i shall briefly give in , what grounds they proceeded on , and the motives they had to proceed as they did . first , then , they enacted it as a law , that no religious worship should be admitted or practised , without the consent , decree , and establishment of the senate . mention is made of a formall law to this purpose in tertullian , apol. cap. . though now we find it not . the foundation of it was doubtlesse in that of the twelve tables : separatim nemo habessit deos , neue novos , sed ne aduenas nisi publice ascitos privatim colunto . let none have gods to himselfe , neither let any privately worship new or strange deities , unlesse they be publiquely owned and enrolled . and that it was their practise and in the counsells of the wisest amongst them , appeares in that advice given by maecenas to augustus in dio cassius : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . worship ( saith he ) the divine power thy selfe , according to the constitutions of thy countrey , alwayes and at all times , and compell others so to honeur it ; not onely for the gods sake , whom yet whoso contemneth , hee will never doe any honourable thing , but because , these ( not so worshipping ) introducing new deities , doe perswade many to transgresse ( or to change affaires ) whence are conjurations , seditions , private societies ; things no way conducing to monarchies . hence doubtlesse was that opposition , which paul met withall in deverse of the roman territories ; thus at athens , ( though as i suppose they enjoyed there , their owne lawes and customes , very suitable as it should seem to those of the romans ) preaching jesus , he was accused to be a setter forth of strange gods , acts . for although as strabo observeth of the athenians , that publiquely by the authority of the magistrates , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , they received many things of forreigne worships , yet that none might attempt any such things of themselves , is notorious from the case of socrates , who as laertius witnesseth , was condemned , as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . one who thought not those to be gods , whom the city thought so to be , but brought in certaine new deities . hence i say was pauls opposition , and his haling to mars hill : without doubt also , this was the bottome of that stirre and trouble he met withall about philippi . it is true , private interest lay in the bottome with the chiefe opposers , but this legall constitution was that which was plausibly pretended . acts . . they teach customes , which are not lawfull for us to receive , neither to observe being romans . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , it is not lawfull for us romans to receive the religion they hold out , because statutes are made amongst us against all religious worship not allowed by publique authority . let calvin's short annotation on that place be seen . gallio's refusing to judge between jewes ( as he thought ) in a jewish controversie , is no impeachment of this truth : had it been about any roman establishment , he would quickly have interposed . now this law amongst them was doubtlesse , fundi christiani calamitas . this then in the first place was enacted , that no worship should be admitted , no religion exercised , but what received establishment and approbation from them , who supposed themselves , to be intrusted with authority over men in such things . and this power of the dragon was given over to the beast and false prophet . the anti-christian power , succeeding into the room of the paganish , the pope and counsels of the emperours and senate , it was quickly confirmed that none should be suffered to live in peace , who received not his marke and name , revel. . , . wherunto for my part , i cannot but referre , very many of those following imperiall constitutions , which were made at first against the opposers of the churches orthodoxisme , but were turned against the witnesse of jesus in the close . . this being done , they held out the reasons of this establishment . i shall touch only one , or two , of them , which are still common to them , who walke in the same paths with them . now the first was , that toleration of sundry ways of worship , and severall religions tends to the disturbance of the common-wealth , and that civill society , which men under the same government doe , and ought to enjoy . so cicero tels us , lib. . de legibus : suos deos , aut novos , aut alienigenas coli , confusionem habet , &c it brings in confusion of religion , and civill society . the same is clearly held out , in that counsell of maecenas to augustus before mentioned . they ( saith he ) who introduce new deities , draw many into innovations ; whence are conspiracies , seditions , conventicles , no way profitable for the common wealth . their other maine reason was , that hereby the gods , whom they owned and worshipped , were dishonoured and provoked to plague them . that this was continually in their mouths and clamours , all the acts at the slaying of the martyrs , the rescripts of emperours , the apologies of the christians , as tertullian , justine martyr , arnobius , minutius felix , doe abundantly testifie . all trouble was still ascribed to their impiety , upon the first breaking out of any judgment , as though the cause of it had been the toleration of christians , presently the vulgar cry was , christianos ad leones . now that those causes and reasons , have been traduced to all those , who have since acted the same things , especially to the emperours successor at rome , needs not to be proved : with the power of the dragon , the wisedome also is derived ; see that great champion cardinall bellarmine , fighting with these very weapons : lib. de laicis . cap. . and indeed , however illustrated , improved , adorned , supported , flourished , & sweetned they are the sum of all that to this day hath been said in the same case . . having made a law , and supported it with such reasons as these , in proceeding to the execution of the penalty of that law , as to particular persons ( which penalty being as now , arbitrary was inflicted , unto banishment ; imprisonment , mine-digging , torturing in sundry kinds , mayming , death , according to the pleasure of the judges ) they always charged upon those persons , not onely the denying and opposing their owne deities , religion , and worship , but also , that , that which they embraced , was foolish , absurd , detestable , pernitious , sinfull , wicked , ruinous to common●wealths , cities , society , families , honesty , order , and the like . if a man should goe about to delineat christian religion , by the lines and features drawne thereof , in the invectives and accusations of their adversaries , he might justly suppose , that indeed , that was their god , which was set up at rome with this inscription , deus christianorum ononychites . being an image with asses eares , in a gowne , clawes or talons upon one foot , with a booke in his hand . charged they were , that they worshipped an asses head , which impious folly , first fastened on the jews by tacitus . histor. lib. . cap. . ( in these words , effigiem animalis quo monstrante , errorem s●●imque depulerant penetrali sacravere , having before set out a faigned direction received by a company of asses ) which he had borrowed from appion a rayling egiptian of alexandria ( joseph . ad . app. lib. . ) was so ingrafted in their minds , that no defensative could be allowed . the sun , the crosse , sacerdotis generalia , were either really supposed , or impiously imposed on them , as the objects of their worship . the blood and flesh of infants , at thiestaean banquets , was said to be their food and provision : promiscuous lust , with incest , th●●● chiefest refreshment . such as these it concerned them , to have them thought to be , being resolved to use them , as if they were so indeed : hence i am not sometimes without some suspition , that many of the impure abhominations , follies , villanies , which are ascribed unto the primative hereticks , yea the very gnosticks themselves ( upon whom the filth that lyes , is beyond all possible beliefe , epiphan. tom. . lib. . har. . ) might be ●ained , and imposed , as to a great part thereof . for though not the very same , yet things as foolish and opposite to the light of nature , were at the same time , charged on the most orthodox . but you will say , they who charged these things upon the catholicks , were pagans , enemies of god , and christ ; but these who so charged hereticks were christians themselves : and so , say i also , and therefore for reverence of the name , ( though perhaps i could ) i say no more . but yet this i say , that story which you have in minutius felix , or arnobius th . book apologeticall , of the meeting of christians , the drawing away of the light by a dogge tyed to the candlestick , so to make way for adulteries and incests : i have heard more then once , told with no small confidence , of brownists and puritans . hath not this very same course been taken in latter ages ? consult the writings of waldensis , and the rest of his companions , about wickleffe and his followers , see the occasion of his falling off from rome , in our owne chronicles , in fabian of old , yea and daniel of late to gratifie a popish court ; of eckius , hosius , staphylus , bolsecte , bellarmine , and the rest who have undertaken to pourtray out unto us , luther and calvin with their followers ; and you will quickly see , that their great designe was to put ( as they did upon the head of john huss at the councell of constance , when he was lead to the stake ) the ugly vizard , of some devillish appearance , that under that forme , they might fit them for fire and fagot . and herein also , is the politie of the dragon , derived to the false prophet , and a colour tempered , for persecutors to imbrue their hands in the blood of martyrs . this was the old roman way , and i thought it not amisse to cautionate those , enjoying truth and authority , that if it be possible , they may not walke in their steps and method : the course accounted so soveraigne , for the extirpation of errour , was as you see , first invented , for the extirpation of truth . secondly , i desire it may be observed , that the generall issue and tendance of unlimited arbitrary persecution or punishing for conscience sake , because in all ages {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and the worst of men have sate at the upper end of the world , for the most part , more false worshippers , having hitherto enjoyed authority over others , then followers of the lambe , hath been pernicious , fatall , and dreadfull to the profession and professors of the gospel , little , or not at all , serviceable to the truth . i have heard it averred , by a reverend and learned personage , that more blood of hereticks hath been shed by wholesome severity , in the maintenance of the truth and opposition unto errors , then hath been shed of the witnesses of jesus , by the sword of persecution , in the hands of hereticks and false worshippers . an assertion , i conceive , under favour , so exceedingly distant from the reality of the thing it selfe , that i dare take upon me , against any man breathing , that in sundry christian provinces , almost in every one of the west , more lives have been sacrificed to the one idoll haereticidium , of those that bear witnesse to the truth , in the beleife , for which they suffered , then all the hereticks properly so called , that ever were slaine in all the provinces of the world , by men professing the gospell : and i shall give that worthy divine , or any other of his perswasion , his option , among all the chiefest provinces of europe , to tye me up unto which they please . he that shall consider that above sixty thousand persons , were in six yeares or little more , cut off in a judiciall way , by duke d' alua in the nether-lands , in pursuite of the sentence of the inquisition , will conclude , that there is causa facilis in my hand . the ancient contest , betweene the homoousians and the arrians , the first controversie the churches were agitated withall , after they enjoyed a christian magistrate ( and may justly be supposed to be carryed on to the advantage of error , beyond all that went before it , because of the civill magistrates interessing themselves in the quarrell ) was not carryed out to violence and blood , before the severall perswasions , lighted on severall dominions , and state interests : as between the goths , vandals , and the rest of their companions on one side , who were arrians , and the romans on the other . in all whose bickerings notwithstanding , the honour of severity , did still attend the arrians , especially in affricke , where they persecuted the catholicks , with horrible outrage and fury . five thousand at one time barbarously exposed to all manner of cruell villany . some eruptions of passion had been before among emperours themselves , but still with this difference , that they who arrianized , carryed the bell for zeale against dissenters . witnesse valens , who gave place in persecution , to none of his pagan predecessors ; killing , burning , slaying , making havock of all orthodox professors : yea perhaps , that which he did , at least was done by the countenance of his authority , at alexandria upon the placing in , of lucius an arrian in the roome of athanasius , thrusting peter besides the chaire , who was rightly placed according to the custome of those times , perhaps i say , the tumults , rapes , murders , then , and there acted , did outgoe what before had been done by the pagans , see theodorit , eccles. hist. lib. . cap. . it were tedious to pursue the lying , slandering , invectives , banishments , deaths , tumults , murders , which attend this counsell all along , after once they began to invoke the help of the emperours one against another : yet in this space some magistrates , weary with persecuting ways , did not only abstaine practically from force and violence , as most of the orthodox emperours did , but also enacted laws , for the freedome of such as dissented from them . jovianus a pious man , grants all peace , that will be peacable ; offended onely with them , who would offer violence to others . socrates eccles. hist. lib. . cap. . gratianus makes a law , whereby he granted liberty to all sects . but manichees , photinians , and eunomians . zozo . eccles. hist. lib. . cap. . many more the like examples might be produced . the next difference about the worship of god ( to the arrian and its branches ) that was controverted in letters of blood , was about images , and their worship ; in which , though some furious princes , in opposition to that growing idolatry , which by popes , bishops , priests , and especially monkes , was in those dayes , violently urged , did mingle some of their blood with their sacrifices , yet not to the tithe almost , of what the iconolatrae getting uppermost , returned vpon them , and their adherents . this if occasion were , might be easily demonstrated from paulus diaconus and others . after this , from about the year . about which time the iconolatrae , having ensnared the west by politie , the posterity of charles the great , who had stoutly opposed the worship of images , complying with the popes , the fathers of that worship for their owne ends , and wearied the east by cruelty , that contest growing towards an end , the whole power of punishing for religion , became subservient to the dictates of the pope , the kings of the earth giving their power to the beast , ( unto which point things had been working all along ) from thence i say , untill the death of servctus in geneva , the pursuit of gentilis blandeata , and some other mad men in helvetia , for the space well nigh of years , the chiefest season of the reigne of sathan and antichrist , all punishing for religion , was managed by the authority of rome , and against the poore witnesses of jesus , prophecying in sackcloth , in the severall regions of the west . and what streames of blood were poured out , what millions of martyrs slaine in that space , is knowne to all . hence bellarmine boasteth that the albigenses were extinguished by the sword . de laic . cap. . it is true there were lawes enacted of old by theodosius , valentinian , martian , as c. de haereticis , l. manichaeis , l. arriani . l. vnicuique ; which last provideth for the death of seducers , but yet truely , though they were made by catholicks , and in the favour of catholicks , yet considering to what end they were used , i can look upon them no otherwise , but as very bottome stones of the tower of babel . this , then in its latitude proving so pernicious to the profession of the gospell , having for so long driven the woman into the wildernesse , and truth into corners , being the maine engine whereby the tower of babel was built , and that , which at this day they cry grace unto , as the foundation stone of the whole antichristian fabrick ( see becanus de fide baereticis servanda , bell. de laicis , &c. ) we had need be cautious , what use we make ( as one tearmes it well ) of the broome of antichrist , to sweep the church of christ . whither that wee are in the truth , and they blinded with error , of whom wee have spoken , be a sufficient plea , we shall see anon . in the meane time , we may doe well to remember , what lewes the twelth of france said , yea swore concerning the inhabitants of mirindoll , whom by the instigation of his prelates he had ordered to be slaine , when newes was brought him , what was their conversation and way of life , let them be hereticks if you please ( saith he ) but assuredly they are better then me , and my catholicks . take heed least the punished , be better then the punishers . let me add to this observation onely this , that the attempt to suppresse any opinions whatsoever by force , hath been for the most part fruitlesse ; for either some few particular persons , are proceeded against , or else greater multitudes : if some particulars only , the ashes of one , hath alwayes proved the seed of many opinionatiists : examples are innumerable , take one , which is boasted of , as a patterne of severity taken from antiquity . about the yeare . priscillianus , a manichee , and a gnosticke , by the procurement of ithacius and idacius , two bishops , was put to death by maximus , an usurping emperour , who ruled for a season , having slaine gratianus ; ( as that kind of men , would always close with any authority , that might serve their owne ends ) now what was the issue thereof ; martinus a catholick bishop renounces their communion who did it : the historian , that reports it , giving this censure of the whole , sic pessimo exemplo , sublati sunt homines luce indignissimi , though the men ( priscillian and his companions ) were most unworthy to live , yet their sentence to death , was most unjust . but no matter for this , was not the heresie suppressed thereby ? see what the same historian , who wrote not long after , and was able to testifie the event , sayes of it ( it is severus sulpitius , lib. . eccles. hist. ) non solum non repressa est haeresis ( sayes he ) sed confirmata , & latius propagata est , &c. the heresie was so farre from being suppressed hereby , that it was confirmed and propagated : his followers who before honoured him as a saint , now adore him as a martyr : the like in all ages hath been the issue , of the like indeavours . but now , if this course be undertaken against multitudes , what is or hath been the usuall end of such undertakings ? take some examples of late dayes : charles the fifth , the most mighty emperour of germany , undertakes by violence to extirpate the lutherans and calvinists out of the empire . after a tedious warre , the death of many thousands , the wasting of the nation , in the close of all , himselfe is driven out of germany ; and the businesse left much where it begun : sleid. com. philip of spaine will needs force the inquisition upon the netherlands ? what is the issue ? after the expence of an ocean of blood , and more coyne then would have purchased the countrey twice over , his posterity is totally deprived of all sovereignty over those parts . patrick hamilton , and george wishard are put to death in scotland , by the procurement of a cardinall ; the cardinall is instantly murthered by some desperate young men , and a war raised there about religion , which was never well quieted , untill having hunted their queene out of her native kingdome , she had her head chopt off in england : history of reformation in scotland . the warres , seditions , tumults , murders , massacres , rapes , burnings , &c. that followed the same attempt in france , cannot be thought of , without horror and detestation . neither knew those things any end , untill the present forbearance , was granted . instances might be multiplyed , but these things are knowne to all . if any shall say , all these evils followed , the attempting to suppresse truth not errour , i shall answer him another time , being loath to doe it , unlesse compelled : onely for the present i shall say , that errour hath as much right , to a forceable defence , as truth . . to stirre us up yet further , to a serious consideration of the grounds and reasons which are laid downe , for the inflicting of punishment upon any , for exorbitancies in things of religion ( upon what hath been said ) the perpetuall coincidence of the causes by them held forth , who pretend to plead for just severity , with their pretences who have acted unjust persecution , would be well heeded . the position is laid downe in generall on both sides , that erring persons are so , and so , to be dealt withall . that such is the power and duty of the magistrate in such cases . the definition of heresie is agreed on for the maine ; onely the papists place the churches determination , where others thrust in the hereticks conviction ( a thing much more obscure to by-standers and judges also . ) the appellations wherewith truth persecuted , and error pursued , are cloathed , still the same . the consequents urged on all sides , of dishonour to god , trouble to the state , and the like not at all discrepant . the arguments for the one , and other , for the most part the same . looke what reasons one sect gives for the punishing of another , the names being changed are retorted . he blasphemeth to the hereticke , who chargeth blasphemy upon him . wee use no other arguments , cite no other texts , presse no other consequencies for the punishing of other hereticks , then the papists the wisest hereticks breathing , doe for the punishment of us . no colour , no pretence , but hath been equally used in all hands : none can say , this is mine . to luthers objection , that the church of christ never burned an hereticke , for husse , and hierome were none ; bellarmine answers , they were hereticks to them catholicks , which did suffice : de laic . cap. . and indeed this vicissitude of things is very pernitious . all christians almost are hereticks to some enjoying authority : ( as salvian said the case was , between the homoousians and arrians in his time ) and most of those enjoying authority , are perswaded it is their duty , to suppresse them whom they account hereticks ; and answerably have more or lesse acted , according to this perswasion , untill by blood , wars , and horrid devastations of nations , some of them have been wearied : from the first ceraysado against the albigenses , through the warre of the hussites under zifea and the procopij , those dreadfull massacres , before recounted , what a stage of blood , hath europe been made upon this account ? i desire that to this point the declaration of the netherlands , at the beginning of their troubles ( whom bellarmine affirmes to have petitioned for liberty of coscience , as he was writing de haereticidio , the thing being long before granted at spira , at the convention of the states of the empire , in the yeare . ) may be seriously considered . . for the necessity of courses of extremity , against erronious persons , for the upholding the faith once delivered to the saints , and the keeping the churches in peace , it doth not appeare to me to be so urgent as is pretended ; for three hundred years , the church had no assistance from any magistrate against hereticks : and yet in all that space , there was not one long-lived , or farre-spreading heresie in comparison of those that followed . as the disease is spirituall , so was the remedy which in those dayes was applyed ; and the lord jesus christ , made it effectuall . the christians also of those dayes , disclaimed all thoughts of such proceedings . the expressions of the most antient , as policarpus , ignatius , iraenaeus , concerning hereticks are sharpe and cutting : their avoyding of them being admonished , precise and severe ; their confutations of them , laborious and diligent ; their church censures , and ejections , peircing and sharpe : communion amongst the churches , close , exact , and carefully preserved ; so that a stubborne heretick was thrust out of christian society . but for corporall punishment to be inflicted on them , in their writings , not a syllable . untill augustine was changed from his first resolution and perswasion , by the madnesse of donatisticall circumcellions , this doctrine had poore footing in antiquity . and whether his reasons as to this point be convincing , let any impartiall man , read his epistle , and determine . what some say , the christians would have been of another minde , had they injoyed christian magistrates , is so suited to our present frame and temper , but so unworthy of them , that i should wrong them by a defensative . what was their sense of them in a spirituall way is cleare . john they say would not abide in a bath , where cerinthus the heretick , infected wtih judaisme and paganisme was ; saying , let us depart lest the building fall on us , where cerinthus is : iraen . lib. . cap. . euseb. eccles. hist. lib. . cap. . marcion meeting polycarpus , and asking him whether he knew him or acknowledged him , his answer was , yea , to be the first borne of the devill , euseb. lib. . cap. . ignatius his epistles are full of the like expressions . iraeneus sayes , he would have no words with them , lib. . cap. . tertullians books testifie for him at large , with what keenesse of spirit he pursued the hereticks of his dayes ( though before the end of them ; he had the unhappinesse to be almost one himself . ) cyprian cryes out , nulla cum talibus convivia , nulla colloquia , nulla commercia misceantur : epist. . ad cornel. neither eate , nor talke , nor deale with them . antonius the hermit leaves testimony when he was dying , that he never had peaceable conference with them all his dayes , vita anton ▪ inter oper. athan. surely , had these men perceived the minde of god for their bodily punishment , they would not have failed to signifie their minds therein ; but truely their expressions hold out rather the quite contrary . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : sayes ignatius , epist. ad philad. count them enemies and separate from them , but for beating or persecuting them , that is proper to the heathen who know not god , nor our saviour , doe not you so . tertullian in very many places , layes downe generall maximes tending to more liberty then is now pleaded for ; one or two places may be jointed at . videte ne & hoc ad irreligiositatis elogium concurrat , adimere libertatem religionis , & interdicere optionem divinitatis , ut non liceat mihi colere quem velim , sed cogar colere quem nolim . nemose ab invito coli vellet , ne homo quidem : apol. cap . and againe to scopula the governour of carthage to disswade him from the persecution he intended . tamen humani juris & naturalis potestatis est unicuique quod putaverit colere : nec alii obest aut prodest alterius religio : sed nec religionis est , cogere religionem , quae sponte , suscipi debeat , non vi ; cum & hostiae ab animo libenii expostulantus ; ita & si nos compuleritis ad sacrificandum , nihil praestabiis diis vestris , ab invitis enim sacrificia non disiderabunt . and i desire to know , whether that which he maketh to be the plea of christians , may not also be used by all erring persons . totum quod in nos potestis , nostrum est arbitrium . certe si velim , christianus sum , tunc ergo me damnabis si damnari velim . cum vero quod in me potes , nisi velim , non potes , jam meae voluntatis est quod potes , non tuae potestatis . apol. cap. ult. hence was that quaere of lactantius : quis imponet mihi necessitatem aut credendi quod nolim , aut quod velim non credendi : and long after these gregory of rome , lib. . ep. . tells us , nova & inaudita est ista praedicatio , quae verberibus exigit fidem : to bea●e in faith with stripes , was then , a new kinde of preaching . these and the like , were their expressions . it is true , in the three first centuries , many fond , foolish , corrupt opinions , were broached by sundry brain sick men ; but they laid little hold of the chrches , kept themselves in the breasts of some few disorderly wanderers , and did very little promote the mysterie of iniquity : but afterwards , when the roman emperours , and the great men of the earth , under , and with them , began to interpose in the things of religion , and were mutually woed , instigated , and provoked by the parties at variance ( as indeed it is a shame to consider upon all meetings , assemblies , disputes councels , what running , what flattering , what insinuation at court were used on all hands ) what roote did diverse heresies take ( how farre were they propagated ? witnesse arrianisme , which had almost invaded the whole world . furthermore , by the wayes which were invented oft from the rule , for the extirpation of errors , when by the instigation of prelates , the emperours were , ( to their owne ruin ) perswaded to them , the man of sinne walked to his throne . those very lawes , edicts , and declarations , which were obtained against erring persons , did the bishops of rome invert and use against all the witnesses of jesus . the devill durst not be so bold , as to imploy that his grand agent in his apprentiship against the saints : but he first suffers him , to exercise his hand against hereticks , intending to make use of him afterwards to another purpose . in most of those contests , which the roman pontists had with their fellow bishops , by which they insensibly advanced their owne supremacy , it was the defence of catholicks they undertooke , as in the case of athanasius and others . neither did the christians of old , at once , steppe into the perswasion of punishing corporeally in case of religion . constantine makes a decree at first , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that liberty of worship is not to be denyed , and therefore the christians as others , should have liberty to keep the faith of their religion and heresie , euseb. eccles hist. lib. . cap. . and in the same edict he saith ( how truely i know not , but yet great constantine said it ) that it is most certaine , that this is conducing to the peace of the empire , that free option and choyce of religion he left to all . afterwards , when he begun a little further to ingage himselfe in the businesse of religion , being indeed wearied with the petitions of bishops and their associates , for the persecution of one another , what troubles in a few yeares did he intricate himselfe withall , perplexed he was in his spirit to see the untoward revengefulnesse of that sort of people ; insomuch that he writes expresly to them , being assembled in counsell at tyre , that they had neither care of the truth , nor love to peace , nor conscience of scandall , nor would by any meanes be prevailed on to lay downe their malice and animosities ; socrat. hist. lib. . cap. . at length an arrian priest curryes favour with his sister constantia : shee gets him into the esteeme of her brother ; after some insinuations of his , new edicts , new synods , new recallings , new banishments of other persons , follow one upon the neck of another . ruffin . eccles. hist. lib. . cap. . and when this knack was once found out , of promoting a sect by imperiall favour , it is admirable to consider how those good princes , constantine and his sonnes , were abused , misled , inraged , ingaged into mutuall dissensions , by the lyes , flatteries , equivocations of such as called themselves bishops , ruff. lib. . cap. , , &c. as also how soone with the many , the whole businesse of religion was hereupon turned into a matter , of externall pompe and dominion . but it is besides my purpose , to rase into that hell of confusion , which by this meanes , brake in upon the churches in succeeding ages . onely , for the following imperiall edicts and constitutions in the behalfe of the faith catholicke , and for the punishing of erring persons , i desire to observe , . that the emperours were stirred up to them , by turbulent priests , and aspiring prelates ; let the popes letters to them witnesse this , leo epist. , &c. . that they were still bottomed , upon such , and such , counsells , that were not to be opposed or spoken against , when all of them were spent for the most part , about things quite besides and beyond the scripture ( as feastings , and fastings , and bishops jurisdictions ) and some of them , were the very ulcers , and impostumations of christian religion , as those of nice and ephesus , both the second ; and in generall all of them the sea , upon which the whore exalted her seat and throne ; and these things did those good men , either deceived by the craft of hereticks , or wearied by the importunity of the orthodox . and yet notwithstanding all this ( as i shall afterwards declare ) i cannot close with that counsell which themistius a philosopher gave to valens the emperour , and am most abhorrent from the reason of his counsell , viz. that he should let all sects alone , because it was for the glory of god , to bee honoured with diversities of opinions , and wayes of worship : yet though this reason be false and impious , yet the advise it selfe was well conducing at that time , to the peace of the churches , something qualifying the spirit of that hereticall emperour , who before had cruelly raged , against all orthodox professors of the deity of christ , socrat. lib. . cap. . . lastly , add unto all that hath been said ( vice coronidis ) for the use of such as injoying authority , may have misapprehensions of some truths of christ , a sad consideration concerning the end and issue , which the lord in his righteous judgement hath in all ages given to persecutors and persecution . nero ( of whom sayes tertullian , tali dedicatore gaudet sanguis christianus ) who was the first that imployed the sword against our religion , being condemned by the senate to be punished more majorum , slew himselfe with this exprobration of his owne sordid villany , turpiter vixi , turpius morior : sueton. in nero : domitian the inheritor of his rage and folly , murdered in his owne house , by his servants , idem in domit. trajan by a resolution of his joynts , nummednesse of body , and a choaking water , perished miserably , dion cassius de tra. this is he whose order not to seeke out christians to punishment , but yet to punish them appearing , you have in his epistle to plinie a provinciall governour under him , plin. epist. . which though commended by eusebius , eccles. hist. lib. . cap. . yet is canvassed by tertullian , as a foolish , impious , wicked constitution , apol. cap. . hadrian perishing , with a flux and casting of blood , payd some part of the price of the innocent blood which hee had shed , aelius spart . in had. severus poysoned himselfe , to put an end to his tormenting paines , jul. capitol . maximinus , with his sonne yet a child , was torne in pieces of the souldiers , all crying out , that not a whelpe was to be left of so cursed a stock . decius having reigned scarce two yeares , was slaine with his children , euseb. lib. . cap. . valerian being taken by sapores king of persia , was carryed about in a cage , and being yeares old , was at length flayed alive , euseb. lib. . cap. . another valerian , of the same stampe , with his brother and kindred , was murdered at millan . diocletian being smitten with madnesse , had his pallace consumed with fire from heaven , and perished miserably . the city of alexandria in the time of gallienus , was for its persecution , so wasted with variety of destroying plagues and judgements , that the whole number of its inhabitants , answered not the gray-headed old men that were in it before , dyonis . apud euseb. lib. . cap. . what was the end of julian , is knowne to all . now truely of many of these , we might well say ( as one of old did ) quales imperatores ? as trajan , hadrian , severus , julian , what excellent emperours had they been , had they not been persecutors . and all this sayes tertullian is come to passe , that men might learne , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . he that desires to see more of this , let him consult , tertull. apol. & ad scap. euseb. eccles. hist. lib. . cap. . august . de civit . dei , lib. . cap. . eutrop. lib. . it would be tedious to descend to examples of latter ages , our owne and the neighbour nations , do so much , too much abound with them ; let this that hath been spoken suffice , to cautionate mortall men , how they meddle with the vessels of the sanctuary . but now , may some say , what will be the issue of this discourse ; doe you then leave every one at liberty in the things of god ? hath the magistrate nothing to doe , in , or about religion ? is he to depose the care thereof ? shall men exasperated in their spirits by different perswasions , be suffered to devoure one another as they please ? &c. i have onely shewed the weaknesse of those grounds , which some men make the bottome of their testimonies , against the toleration of any thing but what themselves conceive to be truth ; as also taken away the chiefe of those arguments , upon which , such a proceeding against erring persons is bottomed , as tends to blood and death : what positively the civill magistrate , may , nay ought to doe , in the whole businesse of religion , comes in the next place to be considered , being the third and last part of our discourse : now my thoughts unto this , i shall hold out under these three heads . . what , is the magistrates duty , as to the truth , and persons professing it . . what , in reference to the opposers and revilers of it . , what , in respect of dissenters from it . and i shall begin with the first , which to me , is , much of chiefest importance . his power , or rather his duty herein , i shall hold out in these ensuing propositions . . as all men in generall , so magistrates , even as such , are bound to know the minde and will of god , in the things which concerne his honour and worship . they are bound i say , to know it . this obligation lyes upon all creatures , capable of knowing the creatour , answerably to that light , which of him they have , and the meanes of revelation which they doe enjoy . he of whom we speake , is supposed to have that most soveraigne and supreme of all outward teachings , the word of god , with such other helpes , as are thereby revealed , and therein appointed . so as he is bound to know the will of god , in every thing him concerning ; wherein he failes , and comes short of the truth , it is his sinne ; the defect being not in the manner of the revelation , but in the corruption of his darkened mind . now that he is to make this inquiry , in reference to his calling , is evident from that of david , sam. . . he that ruleth over men must be just , ruling in the feare of the lord : this feare is onely taught by the word . without a right knowledge of god and his mind , there can be no true feare of him . that command also , for the jewish magistrate , to study it day and night , and to have the booke of the law continually before him , because it was the rule of that civill politie , whereof he was under god the head and preserver , by analogy confirmeth this truth , deut. . . if he desire this wisedome sincerely , and the lord intend him , as a light of the morning , as a rising sun , a morning without clouds , to his people , doubtlesse he will reveale himselfe to him , and teach him his mind , as he did david and solomon , and other holy men of old. and as to this , i shall onely with due reverence , cautionate the sonnes of men , that are exalted in government over their brethren , that they take heed of a lifted up spirit , the greatest closer of the heart against the truth of god . he hath promised , to teach the humble and the lowly in mind ; the proud he beholdeth a farre off . is not this the great reason , that the rulers beleeve not on him , and the nobles lay not their necks to the yoake of the lord , even because their hearts are lifted up within them , and so lye in an unteachable frame before the lord . . the truth being revealed to them , and their owne hearts made acquainted therewith , after their personall engagements , to the practice of the power of godlinesse , according to the revelation of god in the face of jesus christ ; three things are incumbent on him in reference thereunto . . that according to the measure of its revelation unto him , he declare , or take care that it be declared unto others , even all committed to his governing charge . the general equity , that is in the obligation of , strengthening others , when we are confirmed , desiring them to be like our selves , in all participations of grace from god , the nature of true zeale for the glory and name of the lord , are a sufficient warrant for this , yea demand the performance of this duty . so jehoshaphat being instructed in the wayes of god , sent princes and priests to teach it in all the cities and townes of judah , chron. . , , . as also did hezekiah , chron. . , , . let this then be our first position . . it belongs to the duty of the supreme magistrate , the governour , or shepheard of the people in any nation , being acquainted with the mind of god , to take care that the truth of the gospell be preached to all the people of that nation , according to the way appointed , either ordinary , or extraordinary . i make no doubt but god will quickly reject them from their power , who knowing their masters will , are negligent herein . . as he is to declare it , so he is to protect it from all violence , whatever . jesus christ , is the great king of nations , as well as the holy king of saints . his gospell hath a right to be preached in every nation , and to every creature under heaven . who ever forbids or hinders the free passage of it , is not onely sinfull and impious toward god , but also injurious towards men . certainly the magistrate is to protect every one , and every thing , in their own right , from the violence and injury of unruly men . in the preaching and receiving the gospel , there is a right acted , superior to all earthly priviledges whatever . in this then the magistrate is to protect it , that under him the professors thereof , may leade a quiet and peaceable life , in all godlinesse and honesty . and for this cause , they to whom the sword is committed , may with the sword lawfully defend the truth , as the undoubted right , and priviledge of those who do enjoy it , and of which they cannot be deprived without the greatest injury . jephthah layd it down as the ground of the equity of the warres he waged against the ammonites , that they would possesse what the lord their god gave them to possess ; the defence whereof , he pursued to the subversion of their ( at first ) invading enemies : judg. . . . ( it is no new thing to begin in defence , and end in offence ) . now , if the truth be given us of the lord our god , to possesse , certainly it may be contended for , by those who owe protection thereunto ; and if this were not so , we may pray , and prevail for the prosperity of those in authority ; and yet when we have done , not have a right to a quiet and peaceable life ; let this then be the second assertion . the gospel being preached , and declared as of right it ought to be , it is the duty of the magistrate , by the power wherewith he is entrusted , to protect and defend it against all , or any persons , that by force , or violence shall seek to hinder the progresse , or stop the passage of it under what pretence soever . and that a neglect of this also , will be attended with the anger of the lord , and the kindling of his wrath , shall not long be doubted of any . thirdly , the protecting , assisting , and supporting of all the professors of it , in that profession , and in wayes of truths appointment , for the practice of that which is embraced , and the furtherance of it , towards them who as yet embrace it not , is also required , and of this there are sundry parts . . that seeing christ jesus hath appointed his disciples to walk in such societies , and requireth of them such kinde of worship , as cannot be performed without their meeting together {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in one place , that he either provide , or grant being provided , the use of such places under his protection , as may in all , or any kinde be suited , and fitted for that end and purpose . and the ground of this is : . from the right which the gospel of christ hath to be received amongst men , according to his own appointment ; whether that be the appointment of christ , or no , amongst us , is no question . ly , because the magistrate hath the sole power of all publick places , and the protection of them , is committed to him alone , by virtue of that consent into government which is among any people . this proved as above . ly , a protection in the use of those places , and all things exercised in them , answerable to that which he doth and is bound to grant unto men in their own private dwellings , and families . the reason why i am protected from all hurt or violence in my family , is because i have a right to dispose of all things in my family being mine own , and so hath not another ; it was asserted before , that christians have a right to the ordinances of christ , and truth a right to be at liberty . and therefore , if any shall invade , disturbe , or trouble them in their rights , and liberties , he is bound ex officio to give them a protection , not bearing the sword in vain . now being in my family , in my private house the assistance of those in authority is due : . in respect of them without . . in respect of them within . . for them without , if any one will against my consent , intrude himself upon my family enjoyments , to share with me , or violently come to take away that is mine , or distub me in the quiet possession of it , the magistrate takes cognizance of such disturbances , and punisheth them according to equity . suteably , if any person or persons whatsoever , shall with violence put themselves upon the enjoyments of such ordinances as those enjoying the rights of the gospel have obtained to themselves , or shall come in their celebration of them , to cause disturbance , certainly , that magistrate protects not every one in his undoubted rights , who doth not accommodate the wronged parties , with the assistance of his power to the punishment of the transgressors . . for house dwellers , servants , or any others , who may break out into such offences , and incorrigiblenesse , as the amendment thereof , may be beyond what i am intrusted to do , to any , by law of god or man , and shall not the magistrate here also interpose ? is not his assistance here abundantly required and alwayes granted ? from parity of reason is it not as due for their protection , who in the enjoyment of their publick religious rights may receive disturbance , and be under force , from some , incorrigible by any rule among themselves . for instance , suppose , a person justly excommunicated , and ejected any society of christians as to any spirituall communion , yet will with outward force and violence , put himself upon them in their closest acts of communion , doubtlesse their rights , are here to be by power preserved . . that whereas the preachers of the gospel are now to be maintained in an ordinarie way , and to expect their supportment in an usnall course of providence , and seeing that many to whom we have proved that the gospel is to be declared , by the care of the magistrate , will not , or cannot make such provisions for them as is needfull , in these last evil daies of the world , it is incumbent on those nursing fathers , to provide for them , who because of their continuall labours in the work of the lord , are dis-inabled , to make provision for themselves . where churches are setled according to the rule of the gospel , and not too much straightned by reason of want , there may be an alteration as to this proposall . that this ingagement lyes first upon the churches , was seen of old ; hence that caution or canon , of the councell of chalcedon , cap. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , let none be ordained at large : ne dicatur , mendicat in palaestra infoelix clericus , saies the scholiast : lest he should be driven to begge for want of maintenance . this being the summe of what as to this head , i have to assert , i shall give in the proofs of it , and then draw some further positions . . the bottome of the whole , ariseth from that right which the gospel hath to be preached to all nations and people , and that right paramount to all civill sanctions and constitutions , which every soul hath to receive it in the profession thereof . and all this flows from the donation of the father unto jesus christ , whereby he is made heir of all things . hebr. . . having the nations given him for his inheritance , the utmost parts of the earth for his possession : psal. . . being also lord of lords , and king of kings , acting nothing in taking possession of his own , but what his soveraignty bears him out in . . all this tends to the apparent good , of those committed to his charge , that they may leade their lives in godlinesse and honesty , which is the very chief end of magistracy committed unto men . this is directly intended , all other things come in by accident , and upon suppositions . . no person living can pretend to the least injury by this , none is deprived , none wronged . . the precepts given unto them , and the promises made concerning them , do abundantly confirm all that hath been asserted . psal. . , . they are commanded as kings and judges to serve the lord , in promoting the kingdom of the lord jesus christ . and it is promised , isa. . . that they shall be nursing fathers , and nursing mothers to the church of christ , even then , when she shall suck the brests of kings ( earthly things are the milk of kingly brests ) when her officers shall be peace , and her exactors righteousnesse : isa. . , . this at least , reacheth to all we have ascribed to them . all is but bowing the knee of magistracy at the name of jesus . hence are these positions . the providing or granting of places requisite for the performance of that worship which in the gospel is instituted , is the duty of the christian magistrate . protection as to peace and quietnesse , in the use of the ordinances , of the lord jesus christ , from violent disturbers , either from without , or within , is also incumbent on him . supportment and provision as to earthly things , where regularly failing , is of him required . and in the neglect of any of these , that takes place , which is threatned , isa. . . two or three consectaries added hereunto , shall close this part of the magistrates power , or rather duty about the things of religion : as , positive actings by way of supportment and assistance , maintenance , allowance of publick places , and the like , in the behalf of persons deviating from the truth , in those things wherein they deviate , is contrary to the rule of the word , and duty of them in authority . for , error hath neither right , nor promise , nor is any precept given in the behalf thereof . the defence and protection of erring persons , from violence and injury , in those things wherein they have a right , is no acting of his duty about religious things ; but a meer dealing for the preservation of humane society , by the defence of persons , not acting against the rules thereof . every particular minute difference , among the professors of the truth , cannot be proved to come under the cognizance of the magistrate , he being to attend the worship which for the main is acceptable to god in christ , neither do any testimonies extend his duty any further : hence corola : the present differences about church society , and the subject or seat of discipline , which are between those dissenters , who are known by the names of presbyterians , and independents , as they are in themselves ( not heightned by the prejudices , lusts , corruptions , and interests of men ) hinder not at all , but that the magistrate is bound to the performance of the duties before mentioned unto both parties . and the reasons of this are , because . the things wherein they are agreed , are clearly as broad , as the magistrates duty can be stretched to cover them . . neither party ( i am perswaded ) in their retyred thoughts , dare avow the main of the worship by their dissenters embraced , to be as such , rejected of the lord . . no example in the world , can be produced out of the old testament , or new , or ecclesiasticall history , of a forcible decision of such minute differences . see socrat : eccles. hist. lib. . cap. . . corol : all the plea of persons erring in doctrine or worship , is not , from what the magistrate must do , but from what he may not do . and this for the first part shall suffice . secondly , there is another part of the magistrates power , the other side of his sword to be exercised towards the opposition of that truth which he hath embraced : and this hath a twofold object . . things . . persons . things are of . sorts : . wayes of worship . . outward appearances , monuments , accommodations and declarations of those wayes . of the first , i shall speak afterwards . by the second , i mean , all the outward attendencies of any false or erronious worship , which are either helps to , or declarations of the superstition , idolatry , error , or falsenesse of it ; as temple for idolatrous service , crosses , pictures , and the like abused relicks of old unwarranted zeal . now concerning these , i affirm . . that the magistrate ought not to make provision of any publick places for the practise of any such worship as he is convinced to be an abomination unto the lord . when i say he ought not to make provision , i understand , not onely a not actuall caring that such be , but also a caring that such may not be . he should not have a negation of acting as to any thing of publick concernment . his not opposing , here is providing . for instance ; he must not allow , that is , it is his duty to oppose , the setting apart of publick places , under his protection for the service of the masse , ( as of late in sommerset house ) or for any kinde of worship in it self disallowed , because not required , and so , not accepted . this were to be bound to help forward sin , and that such sin whereof he is convinced , which is repugnant to the whole revealed will of god . a magistrate , i told you before , is not to act according to what he may do , but what he must do : now it cannot be his duty to further sin . . outward monuments , wayes of declaring and holding out false and idolatrous worship , he is to remove : as the papists images , altars , pictures , and the like , turks mosckes , prelates service book . now these are of two sorts . . such things as in their whole use and nature , serve onely for the carrying on of worship , in it self wholly false , and meerly invented . as altars , images , crosses . . such as were used for the carrying on of worship true in it self , though vilely corrupted , as praying , and preaching ; such are those places commonly called , churches . the first are to be abolished , the latter aright used . ( i speak as to publick appearances , for private disquisitions after such things , i may be otherwise minded . ) the reason of this difference , is evident to all . thus in dayes of old , constantine shut up pagans temples : euseb. de vita constant . lib. . cap. , . and demolished some of the most filthy of them : lib. . cap. . theodosius utterly cast them to the ground , though not without some blows and bloodshed . socrat : eccles. hist. lib. . ca. . the command of god for the abolishing all monuments of idolatry , deut. . , , . with the commendation of those kings of judah who accordingly performed this duty , chron. . . and . . are enough to confirm it , and to bottome this position . it is the duty of the magistrate not to allow any publick places for ( in his judgement ) false and abominable worship , as also to demolish all outward appearances and demonstrations of such superstitions , idolatrous and unacceptable service . let papists who are idolaters , and socinians who are anthropolatrae , plead for themselves . now secondly for persons , there seems something more of difficulty , yet certain clear rules may be proposed concerning them also , to hold out when they and their proceedings come under the cognizance of the civill magistrate , and are obnoxious to the sword which he beareth . and they are these . . such persons , as having embraced any false principles and perswasion in , or about things concerning god and his worship , do pursue the upholding or propagating of such principles , in a disorderly manner to the disturbance of civill society , are doubtlesse under his restraining power , to be acted and put forth in such wayes as to other persons , running out into the same , or the like compasse of disorder , upon other grounds , and from the instigation of other lusts . the pretence of disturbance and confusion upon the bearing with differences in opinion about things commanded in religion , we before rejected as a colour fitted chiefly for the waring of persecution . but actuall disturbances indeed , must have actuall restraints . for instance ; if a man being perswaded that the power of the magistrate , is in christian religion , groundlesse , unwarrantable , unlawfull , should thereupon stir up the people to the abolishing , and removall of that power , such stirrings up , and such actings upon that instigation , are , as opposite to the gospel of christ ( which opposeth no lawfull regiment among the sons of men ) so also prejudiciall to humane society , and therefore to be proceeded against by them who bear not the sword in vain . this case we know happened once in germany , and may do so again in other places . if such as these suffer , it is as murderers , or theeves , or evill doers , or busie-bodies in other mens matters ; which is a shamefull thing , no way commendable or praise worthy . pet. . . . if any persons whatsoever , under any pretence whatsoever , shall offer violence or disturbance to the professors of the true worship of god , so owned , established , and confirmed as above said , in , and for the profession of that true , so owned worship , service and declaration of the minde of god , such persons are to feare that power , which is the minister of god , and a revenger to them that do evill . let us suppose of them , what they suppose , and for their own justification and support in irregular wayes , bear out of themselves , that they enjoy the truth , others walking in paths of their own ; yet then , this practise is contrary to that prime dictate of nature , which none can pretend ignorance of , viz : do not that to another , which thou wouldest not have done unto thy self ; if men that would not think it equitable to be so dealt with , as they deal with others , supposing themselves in their conditions , do yet so deal with them , they are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and do pronounce sentence against themselves , out of their own mouthes . this then deserveth punishment , and breaking out to the disturbance of publick order , ought to be punished . we before proved the protection of publick places to belong to the magistrate : so that he not onely may , but if he will not be false to him by whom he is intrusted , he must put forth his authority for the safe guarding and revenging of them . yea also and this rule may passe , when some things in the way publickly established , are truly offensive . what the ancient christians thought of the zeal of audas a christian bishop , who would needs demolish a pagan temple in persia , i know not , but i am sure his discretion is not much extolled , who by that one fiery act of destroying {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or temple of slain , occasioned a cruell persecution of . yeers continuance . theod. eccles. hist. lib. . cap. . . when any have entertained any singular opinion , in matters of great weight and importance , such as neerly concern the glory of god , and the minds of christians in reverence of his holy name , are most tenderly affected withall , so that without much horror of minde , they can scarse hear those errors , whereby those grand truths are opposed , yet those persons , who have entertained such uncouth opinions , shall not be content , so to have done , and also in all lawfull wayes ( as to civill society ) endeavoured to propagate the said opinions to others , but in the pursuit of this their designe of opposing truth , shall publickly use such expressions , or perform such acts , as are fit to powre contempt and scorn upon the truth which they do oppose , reviling it also , or god himself so represented , as he is in the truth they abominate , with odious and execrable appellations , ( as for instance , the calling the holy trinity , tricipitem cerberum ) if the ●uestion be put , whether in this case the magistrate be not obliged to vindicate the honour of god , by corporall restraints , in some degrees at least upon the persons of those men , truly for my part , i incline to the affirmative . and the reason hereof is this ; though men , through the incurable blindnesse of their minds , falling into error of judgement , and mis-interpretation of the word , may dis-beleeve the deitie of christ , and the holy spirit , yet that any pretence from the word , perswasion of conscience , or dictate of religion , should carrie them out to reviling opprobrious speeches of that , which of god ▪ is held out contrary to their apprehensions , is false and remote from reason it self . for this cause paul saies he was a blasphemer , not because being a jew , he dis-beleeved the gospel , but because so dis-beleeving it , he moreover loaded the truths thereof , with contumelious reproaches . such expressions indeed differ not from those piercing words of the holy name of god which he censured to death : levit. . . but onely in this , that there seemeth in that to be a plain opposition unto light , in this not so . the like may be said of a jew's crucifying a dogge . . there are a sort of persons termed in scripture , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , thes. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , act. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , thes. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , tim. . . and the like , disorderly ; vagabond , wandring , irregular persons , fixed to no calling , abiding in no place , taking no care of their families , that under a pretence of teaching the truth , without mission , without call , without warrant , uncommanded , undesired , do go up and down , from place to place , creeping into houses , &c. now that such wayes as these , and persons in these wayes , may be judicially inquired into , i no way doubt . the story is famous of sesostris king of egypt , who made a law , that all the subjects of his kingdom , should once a yeer give an account of their way and manner of living , and if any one were found to spend his time idly , he was certainly punished ; and the laws of most nations have provided that their people shall not be wanderers , and whosoever hath not a place of abode , and imployment , is by them a punishable vagabond . and in this by much experience of the wayes , walking and converse of such persons , i am exceedingly confirmed in . i did as yet never observe any other issue upon such undertakings , but scandall to religion , and trouble to men in their civill relations . . when men by the practise of any vice or sin , draw others to a pretended religion , or by pretence of religion draw men to any vice or known sin , let them be twice punished , for their reall vice , and pretended religion . the truth is , i have been taught exceedingly to dis-beleeve all the strange imputations of wickednesse and uncleannesse , that are imposed upon many , to be either the end or the medium of the practise of that communion in religion which they do professe and imbrace : i remember that when i was a boy , all those stories were told me of brownists and puritans , which afterward , i found it to have been long before , the forgeries of pagans , and imposed on the primitive christians . i dare boldly say i have heard stories of them an hundred times , holding out that very thing , and those deeds of darknesse , which minutius felix holds out in the tongue of an infidel concerning the christians of those dayes ; but yet because sundrie venerable persons to whom antiquity hath given sanctuary from being arraigned in the point of false testimony , have left it upon record of sundry hereticks in their dayes , as the ( gnosticks & others ) that they were conjoyned into societies tessera pollutionis , and some assert that the like iniquities are not wholly buried , i made the supposition , and hope that if they depose themselves from common sence and reason , the magistrate will never exalt them to the priviledge and exemption of religion . in these , and such like eases as these , when men shall break forth into disturbance of common order and enormities against the light of nature , beyond all positive command of any pretended religion whatsoever , that the magistrate ought to set hedges of thornes in their wayes , sharpned according to their severall delinquencies ; i suppose no man not abhord of common sense , can once hesitate or doubt . and i am the more inclin'd to assert a restraint to all such as these , because it may be established to the height , without the least prejudice unto the truth , though persons erring should injoy the place of authority . that which now remaineth in this head , to be considered , is concerning persons maintaining and upholding any great and pernicious errors , but in such wayes , as are not by any of the former disorders to be brought under the cognizance of the civill magistrate , but good , honest , allowable , and peaceable in themselves , not at all to be questioned , but in reference to the things that are carried on , — in and by those wayes ; as communication by discourse , and private preaching , and the like . now concerning these , it is generally affirmed , that persons maintaining any error in or against any fundamentall article of faith , or religion , and that with obstinacy or pertinacie , after conviction , ought to be proceeded against , by the authority of the civill magistrate , whether unto death or banishment , imprisonment or confiscation of goods . now unto this , supposing , what i have written heretofore , concerning the incompetency of all , and the non-constitution of any judge in this case , with the answers — given at the beginning of this treatise , to the most of the places , produced usually for the affirmative , reserving the consideration of pressing conformity to the next head , to be handled : i shall briefly give in my thoughts : and , . that i cannot but observe , that in the question it self , there are sundry things , gratis assumed : as , . that it is known and confessed , what articles in religion are fundamentall ; and this also to the magistrate : when no one thing among christians is more questionable ; most accounting them so , ( be they what they will ) wherein they differ from others . so that one way or other , all dissenters shall be hooked in , directly or indirectly to clash upon fundamentals . in this , papists are secure , who make the churches propositions sufficient to make an article fundamentall . . that the persons holding the error are convinced , when perhaps they have been onely confuted : between which two there is a wide difference ; he that holds the truth may be confuted , but a man cannot be convinced but by the truth . that a man should be said to be convinced of a truth , and yet that truth not shine in upon his understanding , to the expelling of the contrary error , to me is strange . to be convinced , is to be over-powred by the evidence of that , which before a man knew not ; i my self , once knew a scholer invited to a dispute with another man , about something in controversie in religion ; in his own , and in the judgement of all the by-standers the opposing person was utterly confuted : and yet the scholer within a few months , taught of god , and clearly convinced , that it was an error which he had maintained , and the truth which he opposed . and then , and not till then , did he cease to wonder , that the other person was not convinced by his strong arguments , as before he had thought . may not a protestant be really worsted in a dispute by a papist ? hath it not so ere now fallen out ? if not , the jesuites are egregious lyars . to say a man is convinced , when either for want of skill , and ability , or the like , he cannot maintain his opinion , to , and against , all men , is meer conceit . the truth is , i am so far from this morose severitie of looking upon all erring persons as convinced , that have been confuted , that i rather in charity incline to beleeve , that no erring person whilest he continues in his error , is convinced . it will not easily enter into my dull apprehension , how a man can be convinced of an error ( that is enlightned with a contrary truth ) and yet hold that error still : i am loth to charge more corrupt and vile affections upon any , then do openly appear ; that of paul affirming that some men are self-condemned , is quite of another nature : i think a person is said to be convinced , not when there is a sufficiency in the means of conviction , but when there is such an efficacy in them , as to lay hold upon his understanding . . that they are obstinate and pertinacious is also a cheap supposall , taken up without the price of a proof . what we call obstinacy , they call constancy : and what we condemne them for , as pertinacy , they embrace as perseverance : as the conviction is imposed , not owned , so is this obstinacy , if we may be judges of other mens obstinacy , all will be plain : but if ever they get uppermost , they will be judges of ours : besides , i know not what good it will do us , or how it will advantage our cause , to suppose men obstinate and convinced before we punish them : no such qualifications being anywhere in the book of god urged in persons deserving punishment : if they have committed the crime , whereunto the penalty is annexed , be they obstinate or not , they shall be punished . but now supposing all this , that we are clear in all fundamentals that we are convinced , that they are convinced , and doubt not but that they are obstinate , if they keep themselves in the former bounds , what is to be done ? i say , besides what we spake at the entrance of this discourse , i shall as to any wayes of corporall coaction and restraint , oppose some few things . . the non-constitution of a judge in case of heresie , as a thing civilly criminall . as to spirituall censures and an ecclesiasticall judgement of errors , and false doctrines , we finde them appointed , and a lawfull judge as to the determining concerning them , divinely instituted : so that in such wayes , they may be warrantably proceeded against . revel. . . but now , for any judge that should make disquisition concerning them , or proceed against them as things criminall , to be punished with civill censures , i conceive the scripture is silent : and indeed , who should it be ? the custome of former ages was , that some persons of one sort , should determine of it as to right , viz : that such or such a thing , was heresie , and such or such a one , an heretick , ( which was the work of priests and prelates ) and persons of another sort , should de facto punish , and determine to be punished , those , so adjudged by the former : and these were as they called them the secular magistrates , officers of this world . and indeed , had not the god of this world blinded their eyes , and the god of the spirits of all flesh hardened their hearts , they would not have so given up their power , to the man of sin as to be made so sordidly instrumentall to his bloody cruelty : we read jer. . , . that the priests and prophets assemble themselves in judgement , and so pronounce sentence upon the prophet jeremy that he should dye for a false prophet , v. . jeremy makes his appeal to the secular magistrate and all the people , who taking cognizance of the cause , pronounce sentence in the behalf of the condemned person , against the priests and prophets , and deliver him whether they will or not , v. . i spare the application of the story : but that princes and magistrates should without cognizance of the thing , or cause , proceed to punishment or censure of it , upon the judgement of the priests , condemning such or such a man for an heretick , or a false prophet , blessed be the lord , we have no warrant : had this proceeding been regular , jeremy had dyed without mercy for a false prophet , as thousands since , standing before the lord in his spirit have done . this course then , that the civill magistrate should proceed to sentence of corporall punishment , upon others judging of the fault , is vile , sordid , unwarrantable , and exceedingly unworthy of any rationall man , much more such as are set over the people of the land : that the same persons must determine of the cause , and appoint the punishment is clear : now who must these be ? are they the ministers of the gospel ? of all others , they are the most likely to be the most competent judges in spirituall causes : let it then be so ; but then also , they must be the determiners and inflicters of the punishment upon default : now let them powre out upon obstinately erring persons , all the vengeance , that god hath betrusted them withall . the weapons of our warfare are not carnall , but mighty through god , &c. by this course , admonition , avoiding , rejection , excommunication , will be the utmost that can be inflicted on them : which for my part i desire may be exercised to the utmost extent of the rule . ly , shall the magistrate be made judge of the cause , as well as of the person ? is he entrusted to determine , what is error , what not ; what heresie , what not ; who is an heretick , who not ; and so what punishment is due to such , and such errors , according to the degrees , wherein they are ? why first , i desire an institution of this ordinance in the church ? where is the magistrate entrusted with such a power ? where are rules prescribed to him , in his proceedings ? ly , is not a judiciary determination concerning truth and error ( i mean truths of the gospel ) a meer chruch act ? and that church power , whereby it is effected ? must not then the magistrate quâ talis be a church officer ? will men of this minde , tolerate erastianisme ? ly , if there be a twofold judicature appointed for the same person , for the same crime , is it not because one crime may in divers respects fall under severall considerations ? and must not these considerations be preserved immixed , that the formall reason of proceeding in one court , may not be of any weight in the other ? we proved before , and it is granted of all , that the church is judge in case of heresie and error , as such , to proceed against them , as contrary to the gospel ; their opposition to the faith delivered to the saints , is the formall reason upon which that proceedeth to censure : if now this be afterwards brought under another sentence , of another judicature , must it not be under another consideration ? now what can this be , but its disturbance of civill society , which when it doth so , not in pretence , but really and actually , none denyes it to be the magistrates duty to interpose with his power . ly , if the magistrate be judge of spirituall offences , and it be left to him to determine , and execute judgement in such proportion , as he shall think meet according to the qualitie and degrees thereof ; it is a very strange and unlimited arbitrarinesse over the lives & estates of men : and surely they ought to produce very clear testimonies , that they are entrusted from the lord herewith , or they can have no great quiet in acting . ly , it seems strange to me , that the lord jesus christ should commit this architechtonicall power in his house , unto magistrates , foreseeing of what sort the greatest number of them would be , yea determining that they should be such , for the tryall and affliction of his own . view the times that are past , consult the stories of former ages , take a catalogue of the kings and rulers that have been , since first magistrates outwardly embraced christian religion in this , and other nations , where the gospel hath been planted , and ask your own consciences whether these be the men , to whom this high trust in the house of god is committed . the truth is , they no sooner left serving the dragon in the persecution of the pagans , but presently in a very few yeers , they gave up their power to the beast , to set up another state in opposition to the lord jesus christ and his gospel : in the supportment whereof , the most of them continue labouring till this very day . hae manus trojam exigent ? what may be added in this case , i refer to another opportunity . . gospel constitutions in the case of heresie or error , seems not to favour any course of violence ; i mean of civil penalties . foretold it is , that heresies must be , cor. . . but this , for the manifesting of those that are approved , not the destroying of those that are not ; i say destroying , i mean with temporall punishment , that i may adde this by the way ; for all the arguments produced for the punishment of hereticks , holding out capitall censures , and these being the tendance of all beginnings in this kinde , i mention onely the greatest , including all other arbitrary penalties , being but steps of walking to the utmost censures . admonitions , and excommunication upon rejection of admonition , are the highest constitutions ( i suppose ) against such persons : waiting with all patience upon them that oppose themselves , if at any time god will give them repentance to the acknowledgement of the truth : imprisoning , banishing , slaying is scarcely a patient waiting ; god doth not so wait upon unbeleevers . perhaps those , who call for the sword on earth are as unacquainted with their own spirits , as those that called for fire from heaven , luk. . and perhaps the parable of the tares gives in a positive rule as to this whole businesse : occasion may be given of handling it at large : for the present i shall not fear to assert , that the answers unto it , borrowed by our divines from bellarmine , will not endure the triall : we hope that spirituall quiet , and inoffensivenesse in the whole mountain of the lord , which is wrapt up in the wombe of many promises , will at length be brought forth to the joy of all the children of sion . . sundrie other arguments taken from the nature of faith , heresie , liberty of conscience , the way of illumination , means of communication of truth , nature of spirituall things , pravitious tendence of the doctrine opposed , if it should be actually embraced by all enjoying authority , and the like ; i thought at present to have added , but i am gone already beyond my purposed resting place . come we in a few words to the last thing proposed ( wherein i shall be very brief , the main of what i intended , being already set down ) the power of the magistrate to compell others , to the embracing of that religion and way of worship , which he shall establish and set up , which for the greater advantage we shall suppose to be the very same , both for the things proposed to be beleeved , and also practised , which god himself hath revealed , and requireth all men every where to embrace . what is to be done , for the setling and establishing of the profession of the gospel , and the right apprehension of the minde of god therein , contra-distinct from all those false and erronious perswasions , which in these , or former dayes are , or have been held forth in opposition thereunto , was before declared ; how it is to be supported , maintained , protected , defended , safe-guarded , from all oppositions , disturbances , blasphemings , was then , and there set down . now supposing , that sundry persons living under the power and owning civill obedience to the magistrate , will not consent to sound doctrine , nor receive , in some things , ( fewer or more , lesse , or greater ) , that form of wholsome words , which he holds forth , and owns as the minde of christ in the gospel , nor communicate with him , in the worship , which by the authority of those words , or that truth , he hath as before established , it is inquired what is the duty of the magistrate in reference to the bringing of them into that subjection which is due unto , and acknowledgement of , the truth ; and to this i shall briefly give in my answer in these following positions . . in reference unto us , in this nation , the greatest difficulty in giving a full return to this question , ariseth from the great disorder of the churches of god amongst us : were the precious ▪ distinguished from the vile , churches rightly established , and church discipline exercised , that christians were under some orderly view , and men might be confidered , in their severall capacities wherein they stand , an easie finger would unty the knot of this quaere ; but being in that confusion , wherein we are , gathering into any order being the great work in hand , i suppose under favour , that the time is scarce come , for the proposall of this question : but yet something may be given in unto it though not so clear , as the former supposall being effected , would cause it to be . . the constant practise of the churches in former ages , in all their meetings for advise and counsell , to consent into some form of wholsome words , that might be a discriminating tessera of their communion in doctrine , being used in prime antiquitie , as is manifest in that ancient symbol commonly esteemed apostolicall , of the chief heads whereof mention in the like summary is made in the very first writers among them , having also warrant from the word of god , and being of singular use to hold out unto all other churches of the world , our apprehensions of the minde of god , in the chief heads of religion ) may be considered : if this be done by the authority of the magistrate , i mean if such a declaration of the truth , wherein the churches by him owned and protected , do consent , be held out as the confession of that truth which he embraceth , it will be of singular use unto , yea indeed must necessarily precede any determination of the former question : of the nature and use of confessions , &c. so much hath of late been learnedly disputed , that i shall not powre out any of mine own conceptions for the present about them , in that hasty tumultuary manner , wherein i am enforced to expose this essay . . those who dissent from the truth so owned , so established , so decreed , do so , either in lesse matters of small consequence , , and about things , generally confessed not fundamentall , or in great and more weighty heads of doctrine , acts of worship , and the like : both agreeing in this , that they will not hold communion as either to all , or some parts and duties thereof , which those churches and persons who do embrace the truth , so owned , as before , and act accordingly . for the first of these , or such as dissent about things of no great concernment in comparison of those other things wherein they do agree , with them , from whom they do dissent , i am bold positively to assert , that , saving and preserving the rules and qualifications set down under the second head , the magistrate hath no warrant from the word of god , nor command , rule , or precept to enable him , to force such persons to submit unto the truth as by him established , in those things , wherein they expresse a conscientious dissent , or to molest them with any civill penalty in case of refusall or non-submission : nor yet did i ever in my life meet with any thing in the shape of reason to prove it , although the great present clamor of this nation , is punctually as to this head : what ever be pretended , this is the helena about which is the great contest . what i pray will warrant him then to proceed ? will the laws against idolatry and blasphemy ? with their sanctions towards the persons of blasphemers , and idolaters ( for i must ingenuously confesse , all that which in my poore judgement looks with any appearance , of pressing toward haereticidium , is the everlasting equity of those judiciall laws : and the arbitrarinesse of magistrates , from a divine rule in things of the greatest concernment , to the glory of god if free from them ) and that these laws i doubt will scarcely be accommodated unto any thing under contest now in this age of the world among christians ) but shall i say , a warrant taken from hence for the compelling of men , sound in so many fundamentals , as were it not for the contest with them , we would acknowledge sufficient for the entertainment of the lord jesus in their bosomes , to subject to , and close with , the things contrary to their present light and apprehension , ( though under a promise of being taught of god ) or to inflict penalties upon a refusall so to do ? credat apella . shall the examples of extraordinary judgements upon idolaters , false prophets , by sword and fire from heaven , ( on magitians , apostates , and the like ) be here produced ? though such arguments as these have made thousands weep tears of blood , yet the consequence in reason , cannot but provoke laughter to all men not wholly forsaken of directing principles . what then shall be done , they 'l say ? they have been admonished , rebuked , convinced , must they now be let alone ? something as to this i shal adde , in the close of this discourse ; for the present let learned whitaker answer for me : and first , to the first , of their being confuted . possunt quidem controversiae ad externum forum deferri , & ibi desiniri : sed conscientia in eo foro non acquiescit , non enim potest conscientia sedari sine spiritu sancto . let controversies ( saith he ) be determined how you please , untill the conscience be quieted by the holy spirit , there will be little peace . unto which i shall not adde any thing , considering what i said before of conviction : and to the latter of letting them alone , to their own wayes . ecclesiae quidem optatius est levibus quibusdam dissensionibus ad tempus agitari , quam in perfida pace acquiescere ; non ergo sufficit aliquo modo pacem conservari nisi illam esse sanctam pacem constiterint : whit : con : . de rom : pont : qu : . cap. . sec : . better some trouble , then a perfidious , compell'd peace : see him handle this more at large , with some excellent conclusions to this purpose . con : . de rom. pont. q. . cap. . s . . pa. . & . for these then , ( and under this head i compare all such persons as keeping in practise within the bonds before laid forth , do so far forth hold the foundation , as that neither by beleeving what is not , or dis-beleeving what indeed is , they do take in , or keep off , any such thing as wherewithall being embraced , or without which , being rejected , the life of christ cannot in any case possibly consist , nor salvation by him be obtained ) as the magistrate is not bound by any rule or precept to assist and maintain them , in the practise of those things , wherein they dissent from the truth , so he is bound , to protect them in peace and quietnesse in the enjoyment of all civill rights and liberties ; nor hath he either warrant , or allowance , to proceed against them , as to the least penalty for their dissent in those things , they cannot receive . attempts for uniformity among saints , or such as for ought we can conclude , either from their opinions or practises may be so , by externall force are purely antichristian . now for those that stand at a greater distance from the publickly owned and declared truths , such as before we spake of , the orderly way of dealing with such , is in the first place to bring them off from the error of the way , which they have embraced : and untill that be done , all thoughts of drawing in their assent to that , from which at such a distance they stand , is vain and bootlesse . now what course is to be taken for the effecting of this ? spirituall wayes of healing are known to all , let them be used , and in case they prove fruitlesse , for ought that yet i can perceive , the person of men so erring must be left in the state and condition we described under the second head . and now to drive on this businesse any further by way of contest i will not ; my intention at the beginning , was onely positively to assert , and to give in briefly the scripturall and rationall bottoms , and proofs of those assertions ; wherein i have gone aside , to pull , or thrust a line of debate , i have transgressed against my own purpose ; i hope it will be pardoned : though i am heartily desirous any thing which passeth my pen , may be brought to the test , and my self reduced where i have gone amisse , yet my spirit faints within me , to think of that way of handling things in controversie , which some men by reciprocation of answers , and replyes have wound themselves into bolsecte , and staphylus , and stapleton seem to live again , and much gall from beneath to be powred into mens ink . oh the deep wounds , the gospel hath received by the mutuall keen invectives of learned men : i hope the lord will preserve me , from being engaged with any man of such a frame of spirit : what hath been asserted may easily be cast up in a few positions , the intelligent reader will quickly discern what is aymed at , and what i have stood to avow . if what is proposed , be not satisfactory , i humbly offer to the honorable parliament , that a certain number of learned men , who are differently minded as to this businesse of toleration , which almost every where is spoken against , may be desired and required to a fair debate of the matter in difference , before their own assembly , that so , if it be possible , some light may be given to the determination of this thing of so great concernment , in the judgements of all men , both on the one side and on the other , that so they may try all things , and hold fast that which is good . corol : that magistrates have nothing to do , in matters of religion , ( as some unadvisedly affirm ) is exceedingly wide from the truth of the thing it self . . corporall punishments for simple error , were found out to help build the tower of babell : si quid novisti rectius istis candidus imperti ; si non , his utere mecum . finis . notes, typically marginal, from the original text notes for div a e- heb. . , dan. . . ego nisi tumultus istos viderem , verbum dei in mundo non esse dicerem : luth. de s . a. isa. . , . revel. . . revel. . . notes for div a e- obs. . isa. . . exod. . . . zach. . . est quaedam aemulatio divinae rei , & humanae , tertul. ap. see the appendix at the end of this sermon . obser. rev. . , . observ. observ. obs. tert. apol. obs. obs. vse . obs. vse . obs. calv. in num. cap. . vse . . vse . . see the appendix about tolleration . vse . obs. obj. answ . vse . vse . . vse . . notes for div a e- acts . . acts . . tim. . . a august . de util . creden . cap. . thom. pp. q. a. . zanch. de ss. q. . cap. . reg. . tilen . syntag. theol. de interpret . s. thes. . whitak . de . ss. qu. . cap. . armin. disput. pri. thes. . . ames . med. theol. cap. . thes. . profana illic omnia quae apud nos sacra rursum concessa apud illos quae nobis incesta . moses novos ritus contrariosque caeteris mortalibus indidit . provectissima ad libidinem gens alienarum concubitum abstenint inter se nihil illicitum . tacitus , de judaeis hist. l. . judeos impulsore chresto quotidie tumultuames , roma ex pulit : fasly and foolishly , suet. claud. cap. . quaesitissimis paenis afficiebat , quos per flagitia invisos vulgus christianos appellabat . plu. tac. an. lib. . afflicti suppliciis christiani , genus hominum superstitionis novae ac maleficae : sueton. in nerone : cap. . ob. ans. pos. . pos. pos. pos. con : . con : . con : . for this cause the emperors of old still allowed the novatians the liberty of worship . pos. of iudgements . qu : ans : pneumatologia, or, a discourse concerning the holy spirit wherein an account is given of his name, nature, personality, dispensation, operations, and effects : his whole work in the old and new creation is explained, the doctrine concering it vindicated from oppositions and reproaches : the nature also and necessity of gospel-holiness the difference between grace and morality, or a spiritual life unto god in evangelical obedience and a course of moral vertues, are stated and declared / by john owen ... owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) pneumatologia, or, a discourse concerning the holy spirit wherein an account is given of his name, nature, personality, dispensation, operations, and effects : his whole work in the old and new creation is explained, the doctrine concering it vindicated from oppositions and reproaches : the nature also and necessity of gospel-holiness the difference between grace and morality, or a spiritual life unto god in evangelical obedience and a course of moral vertues, are stated and declared / by john owen ... owen, john, - . [ ], , [ ] p. printed by f. darby, for nathaniel ponder..., london : . reproduction of original in bristol public library, bristol, england. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng holy spirit -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion ΠΝΕΥΜΑΤΟΛΟΓΙΑ : or , a discourse concerning the holy spirit . wherein an account is given of his name , nature , personality , dispensation , operations , and effects . his whole work in the old and new creation is explained ; the doctrine concerning it vindicated from oppositions and reproaches . the nature also and necessity of gospel-holiness ; the difference between grace and morality , or a spiritual life unto god in evangelical obedience and a course of moral vertues , are stated and declared . by john owen , d. d. john . . search the scriptures , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysostom . london , printed by j. darby , for nathaniel ponder , at the peacock in chancery-lane near fleetstreet , mdclxxiv . to the readers . an account in general of the nature and design of the ensuing discourse , with the reasons why it is made publick at this time , being given in the first chapter of the treatise it self ; i shall not long detain the readers here at the entrance of it . but some few things it is necessary they should be acquainted withal , and that both as to the matter contained in it , and as to the mann●r of its handling . the subject matter of the whole , as the title and almost every page of the book declare , is the holy spirit of god and his operations . and two things there are which either of them are sufficient to render any subject either difficult on the one hand , or unpleasant on the other , to be treated of in this way ; both which we have herein to conflict withal . for where the matter it self is abstruse and mysterious , the handling of it cannot be without its difficulties ; and where it is fallen by any means what-ever under publick contempt and scorn , there is an abatement of satisfaction in the consideration and defence of it . now all the concern●●●s of the holy spirit are an eminent part of the mystery , or deep things of god ▪ for as the knowledg of them doth wholly depend on , and is regulated by divine revelation , so are they in their own nature divine and heavenly , distant and remote from all things that the heart of man in the meer exercise of its own reason or understanding can rise up unto . but yet on the other hand there is nothing in the world that is more generally despised as foolish and contemptible , than the things that are spoken of and ascribed unto the spirit of god. he needs no furtherance in the forfeiture of his reputation with many , as a person fanatical , estranged from the conduct of reason , and all generous principles of conversation , who dares avow an interest in his work , or take upon him the defence thereof . wherefore th●se things must be a little spoken unto , if only to manifest whence relief may be had against the discouragements wherewith they are attended . for the first thing proposed , it must be granted that the things here treated of , are in themselves mysterious and abstruse . but yet the way whereby we may endeavour an acquaintance with them , according to the 〈◊〉 of the gift of christ unto every one , is made plain in the scriptures of truth . if this way be neglected or despised , all other wayes of attempting the same end , be they never so vigorous or promising , will prove ineffectual . what belongs unto it , as to the inward frame and dispo●●tion of mind in them who search after understanding in these things , what unto the outward use of means , what unto the performance of spiritual duties , what unto conformity in the whole soul unto each discovery of truth that is attained , is not my present work to declare , nor shall i divert thereunto . if god give an opportunity to treat concerning the work of the holy spirit enabling us to understand the scriptures or the mind of god in them , the whole of this way will be at large declared . at present it may suffice to observe , that god who in himself is the eternal original spring and fountain of all truth , is also the only sovereign cause and author of its revelation unto us . and whereas that truth which originally is one in him is of various sorts and kinds , according to the variety of the things which it respects in its communication unto us , the ways and means of that communication are suited unto the distinct nature of each truth in particular . so the truth of things natural is made known from god by the exercise of reason , or the due application of the understanding that is in man unto their investigation . for the things of a man knoweth the spirit of a man that is in him . neither ordinarily is there any thing more required unto that degree or certainty of knowledg in things of that nature whereof our minds are capable , but the diligent application of the faculties of our souls in the due use of proper means u●●o the attainment thereof . yet is there a secret work of the spirit of god herein , even in the communication of skill and ability in things natural ▪ as also in things civil , moral , political and artificial , as in our ensuing discours● is fully manifested . but whereas these things belong unto the work of the o●d●●e●tion and the preservation thereof , or the rule and government of mankind in this world meerly as rational creatures , there is no use of means , no communication of aids spiritual or supernatural absolutely necessary to be exercised g●●nt●d about them . wherefore knowledg and wisdom in things of this nature 〈◊〉 ●stributed promiscuously among all sorts of persons according to the ro●●tion of their natural abilities , and a superstruction thereon in their diligent exercis● without any peculiar application to god for especial grace or 〈◊〉 serving still a liberty unto the sovereignty of divine providence in the disposal of all men and their concerns . but as to things supernatural , the knowledg and truth of them , the teachings of god are of another nature ; and in like manner a peculiar application of our selves unto him for instruction is required of us . in these things also there are degrees according as th●y approach on the one hand unto the infinite abysse of the divine essence and existence , as the eternal generation and incarnation of the son , the procession and mission of the holy spirit ; or on the other unto those divine effects which are produced in our souls whereof we have experience . according unto these degrees as the divine condescension is exerted in their revelation , so ought our attention in the exercise of faith , humility and prayer , to be encreased in our enquiries into them . for although all that diligence in the use of outward means , necessary to the attainment of the knowledg of any other useful truth , be indispensibly required in the pursuit of an acquaintance with these things also ; yet if moreoover there be not an addition of spiritual ways and m●ans suited in their own nature , and appointed of god un●o the receiving of supernatural light , and the understanding of the deep things of god , our labour about them will in a great measure be but fruitless and unprofitable . for although the letter of the scripture , and the sense of the propositions are equally exposed to the reason of all mankind ; yet the real spiritual knowledg of the things themselves , is not communicated unto any but by the especial operation of the holy spirit ; nor is any considerable degree of insight into the doctrine of the mysteries of them attainable but by a due waiting on him , who alone giveth the spirit of wisdom and revelation in the knowledg of them . for the things of god knoweth no man but the spirit of god , and they to whom by him they are revealed . neither can the scriptures be interpreted aright but by the ayd of that spirit by which they were indited , as hierom a●●●rmes , and as i shall afterwards fully prove . but in the use of the means mentioned we need not despond , but that seeing these things themselves are revealed that we may know god in a due manner , and live unto him as we ought , we may attain such a measure of spiritual understanding in them as is useful unto our own and others edification . they may i say do so who are not slothful in hearing or learning , but by reason of use have their senses exercised to discern both good and evil. wherefore the subject of the ensuing discourses being intirely things of this nature in their several degrees of access unto god or our selves , i shall give no account of any particular endeavours in my enquiries into them , but leave the judgment thereof unto the evidence of the effects produced thereby . only whereas i know not any who ever went before me in this design of representing the whole oeconomy of the holy spirit , with all his adjuncts , operations and effects , whereof this is the first part ( the attempt of crellius in this kind being only to corrupt the truth in some few instances ) as the difficulty of my work was encreased thereby , so it may plead my excuse , if any thing be found not to answer so regular a projection , or just a method as the nature of the subject requireth , and as was aymed at . in the first part of the whole work which concerneth the name , divine nature , personality and mission of the holy spirit , i do but declare and defend the faith of the catholick church against the socinians ; with what advantage , with what contribution of light or evidence , strength or order unto what hath been pleaded before by others , is left unto the learned readers to judg ▪ and determine . and in what concerns the adjuncts and properties of his mission and operation , some may , and i hope do judg themselves not unbeholding unto me for administring an occasion unto them of deeper and better thoughts about them . the second part of our endeavour concerneth the work of the holy spirit in the old creation , both in its production , preservation and rul● . and whereas i had not therein the advantage of any one ancient or modern author to beat out the paths of truth before me , i have confined my self to express testimonies of scripture with such expositions of them as sufficiently evidence their own truth , though also they want not such a suffrage from others as may give them the reputation of some authority . the like may be said of what succeeds in the next place concerning his work under the new testament preparatory for the new creation , in the communication of all sorts of gifts ordinary and extraordinary , all kind of skill and ability in things spiritual , natural , moral , artificial and political , with the instances whereby those operations of his are confirmed . all these things , many wherefore are handled by others separately and apart , are here proposed in their order with respect unto their proper end and design . for what concerns his work on the head of the new creation , or the humane nature in the person of our lord jesus christ , i have been careful to keep severely unto the bounds of sobriety , and not to indulge unto any curious or unwarrantable speculations . i have therefore therein not only diligently attended unto the doctrine of the scripture , our only infallible rule and guide , but also expresly considered what was taught and believed in the ancient church in this matter , from which i know that i have not departed . more i shall not add as to the first difficulty wherewith an endeavour of this kinds is attended , arising from the nature of the subject treated of . the other concerning the contempt that is cast by many on all these things , must yet be further spoken unto . in all the dispensations of god towards his people under the old testament , there was nothing of god communicated unto them , nothing of worth or excellency wrought in them or by them , but it is expresly assigned unto the holy spirit as the author and cause of it . but yet of all the promises given unto them concerning a better and more glorious state of the church to be afterwards introduced , next unto that of the coming of the son of god in the flesh , those are the most eminent which concern an enlargement and more full communication of the spirit , beyond what they were or could in their imperfect state be made partakers of . accordingly we find in the new testament , that what-ever concerns the conversion of the elect , the edification of the church , the sanctification and consolation of believers ; the performance of those of duties of obedience which we owe unto god , with our conduct in all the wayes thereof , is in general and particular instances so appropriated unto him , as that it is withal declared , that nothing of it in any kind can be enjoyed or performed without his especial●●peration , ●●yd and assistance . so careful was god fully to instruct and to secure the faith of the church in this matter , according as he knew its eternal concernments to lye therein . yet notwithstanding all the evidence given hereunto , the church of god in most ages hath been exercised with oppositions , either to his person or his work , or the manner of it , contrary unto what is promised and declared concerning them in the word of truth ; nor doth it yet cease so to be . yea , though the contradictions of some in former ages have been fierce and clamorous , yet all that hath fallen out of that kind , hath been exceeding short of what is come to pass in the dayes wherein we live . for not to mention the socinians who have gathered into one head , or rather ulcerous impostume , all the virulent oppositions made unto his deity or grace by the photinians , macedonians , and pelagians of old ; there are others who professing no enmity unto his divine person , yea , admitting and owning the doctrine of the church concerning it , are yet ready on all occasions to despise and reproach that whole work for which he was promised under the old testament , and which is expresly assigned unto him in the now. hence is it grown amongst a matter of reproach and scorn for any one to make mention of his grace , or to profess an interest in that work of his as his , without which no man shall see god , if the scripture be a faithful testimony . and some have taken pains to prove , that sundry things which are expresly assigned unto him in the gospel as effects of his power and grace , are only filthy enthusiasms , or at least weak imaginations of distempered minds . neither is there any end of calumnious imputations on them by whom his work is avowed , and his grace professed . yea , the department of many herein is such , as that if it were not known how effectual the efforts of profaneness are upon the corrupted minds of men , it would rather seem ridiculous and be despised , than to deserve any serious notice . for l●t any avow or plead for the known work of the spirit of god , and it is immediately apprehended a sufficient ground to charge them with leaving the rule of the word to attend unto revelations and inspirations , as also to forgo all thoughts of the necessity of the duties of obedience ; whereas no other work of his is pleaded for , but that only which no man can either attend unto the rule of the scripture as he ought , or perform any one duty of obedience unto god in a due manner . and there are none of this conspiracy so weak or unlearned , but are able to scoff at the mention of him , and to cast the very naming of him on others as a reproach . yea , it is well if some begin not to deal in like manner with the person of christ himself . for error and profaneness if once countenanced , are at all times fruitful and progressive , and will be so whilst darkness and corruption abiding on the minds of men , the great adversary is able by his subtile malice to make impressions on them . but in these things not a few do please themselves , despise others , and would count themselves injured if their christianity should be called in question . but what value is there in that name or title , where the whole mystery of the gospel is excluded out of our religion ? take away the dispensation of the spirit , and his effectual operations in all the entercourse that is between god and man ; be ashamed to avow or profess the work attributed unto him in the gospel , and christianity is plucked up by the roots . yea , this practical contempt of the work of the holy spirit , being grown the only plausible defiance of religion , is so also to be the most pernicious , beyond all national mistakes and errors about the same things , being constantly accompanied with profaneness , and commonly issuing in atheism . the sense i intend is fully expressed in the ensuing complaint of a learned person published many years ago ; in seculo hodie tam perverso prorsus immersi vivimus miseri , in quo spiritus sanctus omnino ferme pro ludibrio habetur : imo in quo etiam sunt qui non tantum corde toto eum repudient ut factis negent , sed quoque adeo blasphemi in eum exurgant ut penitas eundem ex orbe expulsum aut exulatum cupiant , quum illi nullam in operationibus suis relinquant efficaciam ; ac propriis vanorum habituum suorum viribus , ac rationis profanae liberrati carnalitatique suae omnem ascribant sapientiam , & fortitudinem in rebus agendis . unde tanta malignitas externae proterviae apud mortales cernitur . ideoque pernicies nostra nos jam ante fores expecta ; &c. herein lies the rise and spring of that stated apostacy from the power of evangelical truth , wherein the world takes its liberty to immerge it self in all licentiousness of life and conversation , the end whereof many cannot but expect with dread and terror . to obviate these evils in any measure , to vindicate the truth and reality of divine spiritual operations in the church , to avow what is believed and taught by them concerning the holy spirit and his work , who are most charged and reslected on for their profession thereof , and thereby to evince the iniquity of those calumnies , under the darkness and shades whereof some seek to countenance themselves in their profane scoffing at his whole dispensation ; to manifest in all instances , that what is ascribed unto him is not onely consistent with religion , but also that without which religion cannot consist , nor the power of it be preserved , is the principal design of the ensuing discours●s . now whereas the effectual operation of the blessed spirit in the regeneration or conversion of sinners , is of all other parts of his work most vielently by opposed , and hath of late been virulently traduced , i have the more largely insisted thereon . and because it can neither be well understood , nor duly explained without the consideration of the state of lapsed or corrupted nature , i have taken in that also at large , as judging it necessary so to do . for whereas the knowledg of it lies at the bottom of all our obedience unto god by christ , it hath alwayes been the design of some , and yet continueth so to be , either wholly to deny it , or to extenuate it unto the depression and almost annihilation of the grace of the gospel , whereby alone our nature can be repaired . designing therefore to treat expresly of the reparation of our nature by grace , it was all accounts necessary that we should treat of its depravation by sin also . moreover what is discoursed on these things , is suited unto the edification of them that do believe , and directed unto their furtherance in true spiritual obedience and holiness , or the obedience of faith. hence it may be some will judg that our discourses on these subjects are drawn out into a greater length than was needful ●●nvenient , by that continual intermixture of practical applications which runs along in them all . but if they shall be pleased to consider , that my design was not to handle thes● things in a way of controversie , but declaring and confirming the truth concerning them , to accommodate the doctrines 〈◊〉 ●nto practice ; and that i dare not treat of things of this nature any other way , but such as may promote the edification of the generality of believers , they will either be of my mind , or it may be without much difficulty admit of my excuse . how-ever if these things are neglected or despised by some , yea , be they never so many , there are yet others 〈◊〉 will judg their principal concernment to lie in such discourses as may direct and encourage them in the holy practice of their duty . and whereas t●e way , manner , and method of the holy spirit in his operations , as to this work of translating sinners from death unto life , from a state of nature unto that of grace , have been variously handled by some , and severely reslecled on with scorn by others , i have endeavourered so to declare and assert what the scripture manifestly teacheth concerning them , confirming it with the testimonies of some of the ancient writers of the church , as i no way doubt but it is suited unto the experience of who have in their own souls been made partakers of that blessed work of the holy ghost . and whilst in the substance of what is delivered , i have the plain testimonies of the scripture , the suffrage of the ancient church , and the experience of them who do sincerely believe to rest upon , i shall not be greatly moved with the censures and opposition of those who are otherwise minded . i shall add no more on this head , but that whereas the only inconvenience wherewith our doctrine is pressed , is the pretended difficulty in reconciling the nature and necessity of our duty , with the efficacy of the grace of the spirit ; i have been so far from waving the consideration of it , as that i have embraced every opportunity to examine it in all particular instances , wherein it may be urged with most appearance of probability . and it is i hope at length made to appear , that not only the necessity of our duty is consistent with the efficacy of god's grace ; but also that as on the one hand we can perform no duty to god as we ought without its aid and assistance , nor have any encouragement to attempt a course of obedience without a just expectation thereof ; so on the other , that the work of grace it self is no way effectual but in the compliance with in a way of duty ; only with the leave of some persons , or whether they will or no , we give the preheminence in all unto grace and not unto our selves . the command of god is the measure and rule of our industry and diligence in a way of duty ; and why any one should be discouraged from the exercise of that industry which god requires of him , by the consideration of the aid and assistance which he hath promised unto him , i cannot understand . the work of obedience is difficult and of the highest importance , so that if any one can be negligent therein , because god will help and assist him , it is because he hates it , he likes it not . let others do what they please , i shall endeavour to comply with the apostle's advice upon the enforcement which he gives unto it ; work out your own salvation with fear and trembling ; for it is god which worketh in you both to will and to do of his own good pleasure . these things , with sundry of the like nature , falling unavoidably under consideration have drawn out these discourses unto a length much beyond my first design ; which is also the occasion why i have forborn the present adding unto them , those other parts of the work of the holy spirit , in prayer or supplication , in illumination with respect unto the belief of the scripture , and right understanding of the mind of god in them , in the communication of gifts unto the church , and the consolation of believers , which must now wait for another opportunity , if god in his goodness and patience shall be pleased to grant it unto us . another part of the work of the holy spirit consisteth in our sanctification , whereon our evangelical obedience or holiness doth depend . how much all his operations herein also are by some despised , what endeavours there have been to debase the nature of gospel-obedience , yea , to cast it out of the hearts and lives of christians , and to substitute an heathenish honesty at best in the room thereof , is not unknown to any , who think it their duty to inquire into these things . hence i thought it not unnecessary , on the occasion of treating concerning the work of the holy spirit in our sanctification , to make a diligent and full enquiry into the true nature of evangelical-holiness , and that spiritual ●ase unto god which all believers are created unto in christ jesus . and herein following the conduct of the scriptures from first to last , the difference that is between them and that exercise of moral virtue which some pl●ad for in their stead , did so evidently manifest it self , as that it needed no great endeavour to represent it unto any impartial judgment . onely in the handling of these things , i thought meet to pursue my former method and design , and principally to respect the reducing of the doctrines insisted on unto the practice and improvement of holiness , which also hath occasioned the lengthning of these discourses . i doubt not but all these things will be by some despised ; they are so in themselves , and their declaration by me will not recommend them unto a better acceptation . but let them please themselves whilst they see good in their own imaginations , whilst the scripture is admitted to be an infallible declaration of the will of god and the nature of spiritual things , and there are christians remaining in the world who endeavour to live to god and to come to the enjoyment of him by jesus christ , there will not want sufficient testimony against that putid figment of moral vertue being all our gospel holiness , or that the reparation of our natures and life unto god do consist therein alone . in the last place succeeds a discourse concerning the necessity of holiness and obedience ; some regard i confess i had therein , though not much , unto the ridiculous clamours of malevolent and ignorant persons , charging those who plead for the efficacy of the grace of god , and the imputation of the righteousness of christ , as though thereby they took away the necessity of an holy life . for who would much trouble himself about an accusation which is laden with as many convictions of its forgery , as there are persons who sincerely believe those doctrines ; and which common light gives testimony against in the conversations of them by whom they are received , and by whom they are despised ? it was the importance of the thing it self made peculiarly seasonable by the manifold temptations of the dayes wherein we live , which occasioned that addition unto what was delivered about the nature of evangelical holiness ; seeing , if we know these things , happy are we if we do them . but yet the principal arguments and demonstrations of that necessity being drawn from those doctrines of the gospel which some traduce as casting no good aspect thereon , the calumnies mentioned are therein also obviated . and thus far have we proceeded in the declaration and vindication of the despised work of the spirit of god under the new testament , referring the remaining instances above-mentioned unto another occasion . the oppositions unto all that we believe and maintain herein are of two sorts . first ; such as consist in particular exceptions against , and objections unto each particular work of the spirit , weather in the communication of gifts , or the operation of grace . secondly ; such as consist in reflections cast on the whole work ascribed unto him in general . these of the first sort , will all of them ●all under consideration in their proper places , where we treat of those especial actings of the spirit whereunto they are opposed . the other sort , at least the principal of them wherewith some make the greatest noise in the world , may be here briefly spoken unto . the first and chief pretence of this nature is , that all those who plead for the effectual operations of the holy spirit , in the illumination of the minds of men , the reparation of their natures , the sanctification of their persons , and their endowment with spiritual gifts , are therein and thereby enemies to reason , and impugn the use of it in religion , or at least allow it not that place and exercise therein which is its due . hence some of those who are otherwise minded , affirm that it is cast on them as a reproach that they are rational divines ; although s●●far as i can discern , if it be so , it is as hierom was beaten by an angel for being a ciceronian ( in the judgment of some ) very undeservedly . but the grounds whereon this charge should be made good , have not as yet been made to appear ; neither hath it been evinced that any thing is ascribed by us unto the efficacy of god's grace , in the least derogatory unto reason , its use , or any duty of man depending thereon . i suppose we are agreed herein , that the reason of man in the state wherein we are , is not sufficient of it self to find out or frame a religion whereby we may please god and be accepted with him . or if we are not agreed herein , yet i shall not admit it as a part of our present controversie , wherein we suppose a religion proceeding from , and resolved into supernatural revelation . neither is it , that i know of , as yet pleaded by any , that reason is able to comprehend all the things in their nature and being , or to search them out unto perfection , which are revealed unto us ; for we do not directly deal with them by whom the principal mysteries of the gospel are rejected , because they cannot comprehend them , under a pretence , that what is above reason is against it . and it may be it will be granted moreover , that natural reason cannot enable the mind of a man unto a saving perception of spiritual things as revealed , without the especial aid of the spirit of god in illumination . if this be denied by any , as we acknowledg our dissent from t●em , so we know that we do no injury to reason thereby , and will rather suffer under the imputation of so doing , than by renouncing of the scripture to turn infidels , that we may be esteemed rational . but we cannot conceive how reason should be prejudiced by the advancement of the rational faculties of our souls , with respect unto their exercise towards their proper objects ; which is all we assign unto the work of the holy spirit in this matter . and there are none in the world more free to grant than we are , that unto us our reason is the only judg of the sense and truth of propositions drawn from the scripture or proposed therein , and do wish that all men might be left peaceable under that determination , where we know th●y must abide whether they will or no. but the enquiry in this matter , is what reasonableness appears in the mysteries of our religion when revealed unto our reason , and what ability we have to receive , believe and obey them as such . the latter part of this enquiry is so fully spoken unto in the ensuing discourses , as that i shall not here again insist upon it ; the former may in a few words be spoken unto . it cannot be , it is not that i know of denied by any , that christian religion is highly reasonable . for it is the effect of the infinite reason , understanding and wisdom of god. but the question is not , what it is in it self , but what it is with relation unto our reason , or how it appears thereunto . and there is no doubt but every thing in christian religion appears highly reasonable unto reason enlightned , or the mind of man affected with that work of grace in its renovation , which is so expresly ascribed unto the holy spirit in the scripture . for as there is a suitableness between an enlightned mind and spiritual mysteries as revealed ; so seeing them in their proper ligh● , it finds by experience their necessity , use , goodness and be●●t , with respect unto our chi●fest good and supream end. it remains therefore only , that we enquire how reasonable the mysteries of christian religion are unto the minds of men as corrupter ; for that they are so by the entrance of sin , as we believe , so we have proved in the ensuing treatise . and it is in vain to dispute with any about the reasonableness of evangelical faith and obedience , until the st●te and condition of our reason be agreed . wherefore to speak plainly in the case , as we do a knowledg that reason in its corrupted state is all that any man hath in that state , whereby to understand and judg of the sense and truth of do●●rines revealed in the scripture , and in the use of such aids and means as it is capable to improve , is more and better unto him than any judg or interpreter that should impose a sense upon him not suited thereunto ; so as to the spiritual things themselves of the gospel in their own nature , it is enmity against them , and they are foolishness unto it . if therefore it be a crime , if it b●● to the impeachm●nt and disadvantage of reason , to affirm that our minds stand in need of the renovation of the holy ghost to enable them to understand spiritual things in a spiritual manner , we do acknowledg our selves guilty thereof . but otherwise , that by asserting the efficacious operations of the spirit of god , and the necessity of them unto the discharge of every spiritual duty towards god in an acceptable manner , we do deny that use and exercise of our own reason in things religious and spiritual , whereof in any state it is capable , and whereunto of god it is appointed , is unduly charged on us , as will afterwards be 〈◊〉 manifested . but it is moreover pretended , that by the operations we ascribe unto the holy spirit , we expose man to be deceived by satanical delusions , open a door to enthusiasms , directing them to the guidance of unaccountable impulses and revelations , so making may unto all folly and villany . by what means this charge can be fixed on them who professedly avow that nothing is good , nothing duty unto us , nothing acceptable unto god , but what is warranted by the scripture directed unto thereby and suited thereunto , which is the alone perfect rule of all that god requires of us in the way of obedience , but only ungrounded clamours , hath not yet been attempted to be made manifest . for all things of this nature are not only condemned by them , but all things which they teach concerning the holy spirit of god , are the principal wayes and means to secure us from the danger of them . it is true , there have been of old , and happily do still continue among some , satanical delusions , diabolical suggestions , and soul enthusiasms , which have been pretended to proceed from the spirit of god , and to be of a divine original . for so it is plainly affirmed in the scripture , both under the old testament and the new , directions being therein added for their discovery and disprovement . but if we must therefore reject the true and real operations of the spirit of god , the principal preservative against our being deceived by them , we may as well reject the owning of god himself , because the devil hath imposed himself on mankind as the object of their worship . wherefore as to enthusiasms of any kind , which might possibly give countenance unto any diabolical suggestions , we are so far from affirming any operations of the holy ghost to consist in them , or in any thing like unto them , that we allow no pretence of them to be consistent therewithal . and we have a sure rule to try all these things by , which as we are bound in all such cases precisely to attend unto , so hath god promised the assistance of his spirit that they be not deceived , unto them who do it in sincerity . what some men intend by impulses i know not . if it be especial aids , assistances and inclinations unto duties , acknowledged to be such , and the duties of persons so assisted and inclined , and that peculiarly incumbent on them in their present circumstances , it requires no small caution that under an invidious name we reject not those supplies of grace which are promised unto us , and which we are bound to pray for . but if irrational impressions , or violent inclinations unto things or actions which are not acknowledged duties in themselves , evidenced by the word of truth , and so unto the persons so affected in their present condition and circumstances , are thus expressed ; as we utterly abandon them , so no pretence is given unto them from any thing which we believe concerning the holy spirit and his operations . for the whole work which we assign unto him , is nothing but that whereby we are enabled to perform that obedience unto god which is required in the scripture , in the way and manner wherein it is required . and it is probably more out of enimity unto him than us , where the contrary is pretended . the same may be said concerning revelations . they are of two sorts , objective and subjective . those of the former sort , whether they contain doctrines contrary unto that of the scripture or additional thereunto , or seemingly confirmatory thereof , they are all universally to be rejected , the former being absolutely false , the latter useless . neither have any of the operations of the spirit pleaded for the least respect unto them . for he having finished the whole work of external revelation , and closed it in the scripture , his whole internal spiritual work is suited and commensurate thereunto . by subjective revelations nothing is intended but that work of spiritual illumination , whereby we are enabled to discern and understand the mind of god in the scripture , which the apostle prayes for in the behalf of all believers , ( ephes. . , , . ) and whose nature god assisting shall be fully explained hereafter . so little pretence therefore there is for this charge on them by whom the efficacious operations of the spirit of god are asserted , as that without them we have no absolute security that we shall be preserved from being imposed on by them , or some of them . but it may be it will be said at last , that our whole labour in declaring the work of the spirit of god in us and towards us , as well as what we have now briefly spoken in the vindication of it from these or the like imputations , is altogether vain , seeing all we do or say herein is nothing but canting with unintelligible expressions . so some affirm indeed , before they have produced their charter wherein they are constituted the sole judges of what words , what expressions , what way of teaching is proper in things of this nature . but by any thing that yet appears , they seem to be as unmeet for the exercise of that dictatorship herein which they pretend unto , as any sort of men that ever undertook the declaration of things sacred and spiritual . wherefore unless they come with better authority than as yet they can pretend unto , and give a better example of their own way and manner of teaching such things than as yet they have done , we shall continue to make scripture phraseology our rule and patern in the declaration of spiritual things , and endeavour an accommodation of all our expressions thereunto , whether to them intelligible or not ; and that for reasons so easie to be conceived , as that they need not here be pleaded . an advertisement unto the readers . being absent from the press a good part of the time wherein this treatise was printed , and being sometimes disinabled by sickness from attending unto a perusal of the sheets , i find that sundry errors and mistakes have fallen out in some copies of this impression . but whereas for the most part they are literal faults , or in pointing , not so corrupting the sense but that an understanding reader may easily discern what is intended , i do not judg it necessary scrupulously to collect or represent them . some few may be taken notice of in a way of instance . page . line . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. afflatus . p. . l. . for weakned , r. awaked . p. . l. . for publick r. putid . ibid. l. . for fruitless r. frontless , &c. p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . for exclusively r. extensively . p. . l. . for deceit r. defect . p. . l. . for cisterne r. systeme . and sundry other such mistakes i have observed , which need not to be mentioned in particular , as not likely to give the least trouble unto an intelligent reader ; the most of these also which i have here taken notice of , are corrected in some copies ; sundry of them in the most . book i. general principles concerning the holy spirit and his work . chap. i. ( . ) cor. . . opened . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spiritual gifts . their grant unto , use , and abuse in that church . ( . ) jesus , how called anathema ; impiety of the jews . how called lord. the foundation of church-order and worship . ( . ) in what sense we are enabled by the spirit to call jesus lord. ( . ) the holy spirit the author of all gifts ; why called god , and the lord. ( . ) general distribution of spiritual gifts . ( . ) proper end of their communication . ( . ) nine sorts of gifts ; abuse of them in the church . their tendency unto peace and order . ( . ) general design of the ensuing discourse concerning the spirit and his dispensation . ( . ) importance of the doctrine concerning the spirit of god , and his operations . reasons hereof . ( . ) promise of the spirit to supply the absence of christ , as to his humane nature . concernment thereof . ( . ) work of the spirit in the ministration of the gospel . ( , . ) all saving good communicated unto us ; and wrought in us by him. ( . ) sin against the holy ghost irremissible . ( . ) false pretences unto the spirit dangerous . ( . ) pretences unto the spirit of prophesie under the old testament . ( . ) two sorts of false prophets ; the first . ( . ) the second sort . ( . ) pretenders under the new testament . ( , . ) the rule for the tryal of such pretenders , john . , , . ( . ) rules to this purpose under the old and new testament compared . ( . ) a false spirit set up against the spirit of god , examined . ( . ) false and noxious opinions concerning the spirit , and how to be obviated . ( . ) reproaches of the spirit and his work. ( . ) further declared . ( . ) principles and occasions of the apostasie of churches under the law and gospel . ( . ) dispensation of the spirit not confined to the first ages of the church . ( , , . ) the great necessity of a diligent enquiry into the things taught , concerning the spirit of god and his work. sect. the apostle paul , in the th chapter of his first epistle to the corinthians , directs their exercise of spiritual gifts ; concerning which , amongst other things and emergencies , they had made enquiry of him . this , the first words wherewith he prefaceth his whole discourse , declare , vers . . now concerning spiritual gifts ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as his ensuing declaration doth evince . † and the imagination of some concerning spiritual persons to be here intended , contrary to the sense of all the ancients , is inconsistent with the context . for as it was about spiritual gifts and their exercise that the church had consulted with him ; so the whole series of his ensuing discourse is directive therein . and therefore in the close of it , contracting the design of the whole , he doth it in that advice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , covet the best gifts , namely , among those which he proposed to treat of , and had done so accordingly , vers . . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of vers . . are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of vers . . as it is exprest , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , desire spiritual gifts ; whose nature and use you are now instructed in , as at first was proposed . of these that church had received an abundant measure , especially of those that were extraordinary , and tended to the conviction of unbelievers . for the lord having much people in that city , whom he intended to call to the faith , acts . , . not onely incouraged our apostle against all fears and dangers to begin and carry on the work of preaching there , wherein he continued an year and six months , vers . . but also furnished the first converts with such eminent , and some of them such miraculous gifts , as might be a prevalent means to the conversion of many others . for he will never be wanting to provide instruments and suitable means for the effectual attaining of any end that he aimeth at . in the use , exercise and management of these spiritual gifts , that church or sundry of the principal members of it , had fallen into manifold disorders ; and abused them unto the matter of emulation and ambition , whereon other evils did ensue ; * as the best of god's gifts may be abused by the lusts of men , and the purest water may be tainted by the earthen vessels whereinto it is poured . upon the information of some , who loving truth , peace , and order , were troubled at these miscarriages , chap. . . and in answer unto a letter of the whole church written unto him about these and other occurrences , chap. . . he gives them counsel and advice for the rectifying of these abuses . and first , to prepare them aright with humility and thankfulness becoming them who were intrusted with such excellent priviledges as they had abused , and without which they could not receive the instruction which he intended them , he mindeth them of their former state and condition before their calling and conversion to christ , vers . . you know that you were gentiles , carried away with dumb idols , even as you were led ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; hurried with violent impressions from the devil , into the service of idols . this he mentions not to reproach them , but to let them know what frame of mind , and what fruit of life might be justly expected from them , who had received such an alteration in their condition . * particularly as he elsewhere tells them , if they had not made themselves to differ from others ; if they had nothing but what they had received , they should not boast nor exalt themselves above others , as though they had not received , chap. . v. . for it is a vain thing for a man to boast in himself of what he hath freely received of another , and never deserved so to receive it ; as it is with all who have received either gifts or grace from god. sect. this alteration of their state and condition he farther declares unto them by the effects , and author of it , vers . . wherefore i give you to understand , that no man speaking by the spirit of god , calleth jesus accursed ; and that no man can say that jesus is the lord , but by the holy ghost . the great difference which was then in the world , was concerning jesus who was preached unto them all . unbelievers , who were still carried with an impetus of mind and affections after dumb idols , being led and acted therein by the spirit of the devil , blasphemed , and said jesus was anathema , or one accursed . they looked on him as a person to be detected and abominated as the common odium of their gods and men. hence on the mention of him , they used to say , jesus anathema , he is , or let him be accursed , detested , destroyed . ( and in this blasphemy do the jews continue to this day , hiding their cursed sentiments under a corrupt pronunciation of his name . for instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they write and call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the initial letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , let his name and memory be blotted out ; the same with jesus anathema . and this blasphemy of pronouncing jesus accursed , was that wherewith the first persecutors of the church tryed the faith of christians , as pliny in his epistle to trajan , and justin martyr , with other apologists agree . and as the apostle sayes , those who did thus , did not so by the spirit of god ; so he intends that they did it by the acting and instigation of the devil , the unclean spirit , which ruled in those children of disobedience . and this was the condition of these corinthians themselves to whom he wrote , whilst they also were carried away after dumb idols . on the other side , those that believed called jesus lord , or professed that he was the lord , and thereby avowed their faith in him and obedience unto him . principally they owned him to be jehovah , the lord , over all god blessed for ever . for the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is every where in the new-testament expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , here used . he who thus professeth jesus to be the lord , in the first place acknowledgeth him to be the true god. and then they professed him therewithal , to be their lord , the lord of their souls and consciences , unto whom they owed all subjection , and performed all obedience , as thomas did in his great confession , my lord , and my god , john . . now as he had before intimated that those who disowned him and called him accursed , did speak by the instinct and instigation of the devil by whom they were acted ; so he lets them know , on the other hand , that no man can thus own and confess jesus to be the lord , but by the holy ghost . but it may be said that some acted by the unclean spirit confessed christ to be the lord. so did the man in the synagogue , who cryed out , i know thee who thou art , the holy one of god , mark . , . and vers . . he suffered not the devils to speak , because they knew him . and the damsel possessed with a spirit of divination , cryed after the apostle , saying , these men are the servants of the most high god , acts . . so also did the man who abode in the tombs , possessed with an unclean spirit , who cryed out unto him , what have i to do with thee jesus , thou son of the most high god , mark . . and other testimonies to the like purpose among the heathen , and from their oracles , might be produced . ans. ( . ) our apostle speaks of such a saying of jesus to be lord , as is accompanied with faith in him , and subjection of soul unto him , which is from the holy ghost alone . thus none acted by the unclean spirit can call him lord. ( . ) these acknowledgments were either ( . ) wrested from the devil , and were no small part of his punishment and torment ; or , ( ) were designed by him with an intention to prejudice the glory of christ , by his testimony , who was a lyar from the beginning . and malus bonum cum simulat , tunc est pessimus . * these things therefore can have here no place . hereby then the apostle informs them wherein the foundation of all church-relation , order , and worship did consist . for whereas they had all respect unto the lordship of christ , and their acknowledgment thereof , this was not from themselves , but was a pure effect of the operation of the holy ghost in them , and towards them . and any thing of the like kind , which doth not proceed from the same cause and fountain , is of no use to the glory of god , nor of any advantage unto the souls of men. sect. some think , that this saying of jesus to be the lord , is to be restrained unto the manner of speaking afterwards insisted on . for the apostle in the following verses treateth of those extraordinary gifts , which many in that church were then endowed withall . none can , saith he , say jesus is the lord , in an extraordinary manner , with divers tongues , and in prophesy , but by the holy ghost . without his especial assistance , none can eminently and miraculously declare him so to be . and if this be so , it is likely that those before intended , who said jesus was accursed , were some persons pretending to be acted , or really acted by an extraordinary spirit , which the apostle declares not to be the spirit of god. and so chrysostome interprets those words of them who were visibly and violently acted by the devil . many such instruments of his malice did satan stir up in those dayes , to preserve , if it were possible , his tottering kingdom from ruine . but there is no necessity thus to restrain the words , or to affix this sense unto them . yea , it seems to me to be inconsistent with the design of the apostle , and scope of the place . for intending to instruct the corinthians , as was said , in the nature , use , and exercise of spiritual gifts , he first lays down the spring and fountain of all saving profession of the gospel , which those gifts were designed to the furtherance and improvement of . hereupon having minded them of their heathen state and condition before , he lets them know by what means they were brought into the profession of the gospel , and owning of jesus to be the lord , in opposition unto the dumb idols whom they had served . and this was by the author of those gifts , unto whose consideration he was now addressing himself . the great change wrought in them as to their religion and profession , was by the holy ghost . for no man can say that jesus is the lord , which is the sum and substance of our christian profession , but by him ; though some think he hath little or no concern at all in this matter . but to say christ is the lord , includes two things ; first , faith in him as lord and saviour . so was he declared and preached by the angels ; luke . . a saviour which is christ the lord. and this word lord , includes as the dignity of his person , so his investiture with those offices which for our good this lord did exercise and discharge . secondly , the profession of that faith ; which two , where they are sincere , do always accompany each other ; rom. . . for as the saying of jesus to be anathema , did comprise an open disclaimure and abrenunciation of him ; so the calling of him lord , expresseth the profession of our faith in him , and subjection unto him . and both these are here intended to be sincere and saving . for that faith and profession are intended , whereby the church is built upon the rock ; the same with that of peter , thou art christ the son of the living god , matth. . . and that these are the works of the holy ghost , which none of themselves are sufficient for , shall god assisting be afterwards abundantly declared . sect. having thus stated the original and foundation of the church , in its faith , profession , order and worship , he farther acquaints them , that the same spirit is likewise the author of all those gifts , whereby it was to be built up and established , and whereby the profession of it might be enlarged ; v. . now there are diversities of gifts , but the same spirit . these are the things which he intendeth to discourse upon , wherein he enlargeth himself in the whole ensuing chapter . now because the particulars here insisted on by him in the beginning of his discourse , will all of them occur unto us and be called over again in their proper places , i shall only point unto the heads of the discourse , in the verses preceeding the eleventh , which we principally aim it . treating therefore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of these spiritual things or gifts in the church , he first declares their author , from whom they come , and by whom they are wrought and bestowed . him he calls the spirit , v. . the lord , v. . god , v. . and to denote the oneness of their author , notwithstanding the diversity of the things themselves , he calls him the same spirit , the same lord , the same god. the words may be understood two wayes ; first , that the whole trinity , and each person distinctly should be intended in them . for consider the immediate operator of these gifts , and it is the spirit , or the holy ghost , vers . . consider them as to their procurement , and immediate authoritative collation ; and so they are from christ , the son , the lord , vers . . but as to their first original and fountain , they are from god , even the father , vers . . and all these are one and the same . but rather the spirit alone is intended , and hath this three-fold denomination given unto him ; for as he is particularly denoted by the name of the spirit , which he useth that we may know whom it is that eminently he intendeth , so he calls him both lord , and god , as to manifest his sovereign authority in all his works and administrations ; so to ingenerate a due reverence in their hearts towards him with whom they had to do in this matter . and no more is intended in these three verses , but what is summed up vers . . but all these worketh that one and the self same spirit , dividing to every man severally as he will. sect. secondly ; with respect unto their general nature , the apostle distributes them into gifts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. . administrations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. . operations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. . which division , with the reasons of it , will in our progress be farther cleared . sect. thirdly ; he declares the general end of the spirit of god in the communication of them , and the use of them in the church , vers . . but the manifestation of the spirit is given unto every man to profit withal ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the revelation of the spirit ; that is , the gifts whereby , and in whose exercise he manifests and reveals his own presence , power , and effectual operation . and the spirit of god hath no other aim in granting these his enlightning gifts , wherein he manifests his care of the church , and declares the things of the gospel unto any man , but that they should be used to the profit , advantage , and edification of others . they are not bestowed on men , to make their secular gain or , advantage by them , in riches , honour , or reputation , for which ends simon the magician would have purchased them with his money , acts . . no nor yet meerly for the good and benefit of the souls of them that do receive them , but for the edification of the church , and the furtherance of faith and profession in others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ad id quod expedit , prodest ; for that which is expedient , useful , profitable , namely to the church , cor. . . chap. . . cor. . . thus was the foundation of the first churches of the gospel laid by the holy ghost , and thus was the work of their building unto perfection , carried on by him . how far present churches do , or ought to stand on the same bottom , how far they are carried on upon the same principles , is worth our enquiry , and will in its proper place fall under our consideration . sect. fourthly ; the apostle distributes the spiritual gifts then bestowed on the church , or some members of it , into nine particular heads or instances . as ( ) wisdom . ( . ) knowledg , v. . or the word of wisdom , and the word of knowledg . ( . ) faith. ( ) healing , vers . . ( . ) working of miracles . ( . ) prophesy . ( . ) discerning of spirits . ( . ) kinds of tongues . ( ) interpretation of tongues , v. . and all these were extraordinary gifts , in the manner of the communication and exercise , which related unto the then present state of the church . what is yet continued anologous unto them , or holding proportion with them , must be farther enquired into ; when also their especial nature will be unfolded . * but now if there be that great diversity of gifts in the church , if so much difference in their administrations , how can it possibly be prevented but that differences and divisions will arise amongst them on whom they are bestowed , and those amongst whom they are excercised ? it is true , this may so fall out and sometimes doth so , and de facto it did so in this church of corinth . one admired one gift , a second another of a different kind , and so the third . accordingly among those who had received them , one boasted of this or that particular gift and ability , and would be continually in its exercise to the exclusion and contempt of others , bestowed no less for the edification of the church than his own . and so far were they transported with vain-glory , and a desire of self-advancement , as that they preferred the use of those gifts in the church , which tended principally to beget astonishment and admiration in them which heard or beheld them , before those which were peculiarly useful unto the edification of the church it self ; which evil in particular the apostle rebukes at large chap. . by this means the church came to be divided in it self , and almost to be broken in pieces . chap. . v. , . so foolish oftimes are the minds of men ; so liable to be imposed upon ; so common is it for their lusts seduced and principled by the crafts of satan , to turn judgment into wormwood , and to abuse the most useful effects of divine grace and bounty . to prevent all these evils for the future , and to manifest how perfect an harmony there is in all these divers gifts and different administrations , at what an agreement they are among themselves in their tendency unto the same ends of the union and edification of the church , from what fountain of wisdom they do proceed , and with what care they ought to be used and improved ; the apostle declares unto them both the author of them , and the rule he proceedeth by in their dispensation ; v. . all these , saith he , * worketh that one and self-same spirit , dividing to every man severally as he will. sect. i shall not at present further open or insist upon these words . frequent recourse must be had unto them in our progress , wherein they will be fully explicated as to what concerns the person of the spirit , his will , and his operations which are all asserted in them . for my purpose is , through the permission and assistance of god , to treat from hence of the name , nature , existence , and whole work of the holy spirit , with the grace of god through jesus christ in the communication of him unto the sons of men. a work in it self too great and difficult for me to undertake , and beyond my ability to manage unto the glory of god , or the edification of the souls of them that do believe . for who is sufficient for these things ? but yet i dare not utterly faint in it , nor under it , whilst i look unto him whose work it is , who giveth wisdom to them that lack it , and upbraideth them not , jam. . . our eys therefore are unto him alone , who both supplieth seed to the sower , and when he hath done blesseth it with an encrease . the present necessity , importance , and usefulness of this work , are the things which alone have ingaged me into the undertaking of it . these therefore i shall briefly represent in some general considerations , before i insist on the things themselves whose especial explanation is designed . sect. first then we may consider ; that the doctrine of the spirit of god his work and grace , is the second great head or principle of those gospel-truths wherein the glory of god , and the good of the souls of men are most eminently concerned . and such also it is , that without it , without the knowledg of it in its truth , and the improvement of it in its power , the other will be useless unto those ends. for when god designed the great and glorious work of recovering fallen man , and the saving of sinners to the praise of the glory of his grace , he appointed in his infinite wisdom two great means thereof . the one was the giving of his son for them , and the other was the giving of his spirit unto them . and hereby was way made for the manifestation of the glory of the whole blessed trinity , which is the utmost end of all the works of god. hereby , were the love , grace , and wisdom of the father in the design and projection of the whole ; the love , grace , and condescention of the son in the execution purchase and procurement of grace and salvation for sinners , with the love , grace , and power of the holy spirit in the effectual application of all unto the souls of men , made gloriously conspicuous . hence from the first entrance of sin , there were two general heads of the promises of god unto men , concerning the means of their recovery and salvation . the one was that concerning the sending of his son to be incarnate to take our nature upon him , and to suffer for us therein ; the other concerning the giving of his spirit , to make the effects and fruits of the incarnation , obedience , and suffering of his son , effectual in us and towards us . to these heads may all the promises of god be reduced . now because the former was to be the foundation of the latter , that was first to be laid down and most insisted on untill it was actually accomplished . hence the great promise of the old testament , the principal object of the faith , hope , and expectation of believers , was that concerning the coming of the son of god in the flesh , and the work which he was to perform . yet was this also , as we shall see in our progress , accompanied with a great intermixture of promises concerning the holy spirit , to render his coming and work effectual unto us . but when once that first work was fully accomplished , when the son of god was come , and had destroyed the works of the devil , the principal remaining promise of the new testament , the spring of all the rest , concerneth the sending of the holy spirit unto the accomplishment of his part of that great work which god had designed . hence the holy ghost , the doctrine concerning his person , his work , his grace , is the most peculiar and principal subiect of the scriptures of the new testament , and a most eminent immediate object of the faith of them that do believe . and this must be further cleared , seeing we have to deal with some who will scarce allow him to be of any consideration in these matters at all . but i shall be brief in these previous testimonies hereunto , because the whole ensuing discourse is designed to the demonstration of the truth of this assertion . sect. first , it is of great moment and sufficient of it self to maintain the cause as proposed ; that when our lord jesus christ was to leave the world , he promised to send his holy spirit unto his disciples to supply his absence . of what use the presence of christ was unto his disciples we may in some measure conceive ; they knew full well whose hearts were filled with sorrow upon the mention of his leaving of them , john. . . . designing to relieve them in this great distress , which drew out the highest expressions of love , tenderness , compassion and care towards them , he doth it principally by this promise ; which he assures them shall be to their greater advantage than any they could receive by the continuance of his bodily presence amongst them . and to secure them hereof as also to inform them of its great importance , he repeats it frequently unto them , and inculcates it upon them . consider somewhat of what he sayes to this purpose in his last discourse with them ; john . , , . i will pray the father and he shall give you another comforter , that he may abide with you for ever ; even the spirit of truth whom the world cannot receive , because it seeth him not neither knoweth him ; but ye know him ; for he dwelleth with you and shall be in you . i will not leave you comfortless , i will come unto you ; that is in and by this holy spirit . and v. , , . these things i have spoken unto you being present with you ; but the comforter who is the holy ghost , whom the father will send in my name , he shall teach you all things , and bring all things to your remembrance whatever i have said unto you . peace i leave with you , &c. and chap. . . but when the comforter is come whom i will send unto you from the father , even the spirit of truth which proceedeth from the father , he shall testify of me . and chap. . v. , , , , , , , , , . now i go my way to him that sent me , and none of you asketh me , whither goest thou . but because i have said these things unto you , sorrow hath filled your heart . nevertheless i tell you the truth , is is expedient for you that i goe away , for if i go not away the comforter will not come unto you ; but if i depart i will send him unto you. and when he is come he will reprove the world of sin , and of righteousness , and of judgment . of sin because they believe not on me . of righteousness because i go to my father , and ye see me no more ; of judgment because the prince of this world is judged . i have yet many things to say unto you , but you cannot bear them now . howbeit when he the spirit of truth is come , he will guide you into all truth ; for he shall not speak of himself ; but whatsoever he shall hear , that shall he speak , and he shall shew you things to come . he shall glorifie me for he shall receive of mine , and he shall shew it unto you. all things that the father hath are mine ; therefore said i , that he shall take of mine , and shew it unto you. * this was the great legacy which our lord jesus christ departing out of this world bequeathed unto his sorrowful disciples . this he promiseth unto them as a sufficient relief against all their troubles , and a faithful guide in all their wayes . and because of the importance of it unto them he frequently repeats it , and enlargeth upon the benefits that they should receive thereby ; giving them a particular account why it would be more advantageous unto them than his own bodily presence . and therefore after his resurrection he minds them again of this promise , commanding them to act nothing towards the building of the church , until it was accomplished towards them , acts . , , . they would have been again embracing his humane nature and rejoycing in it . but as he said unto mary , touch me not , john , . to wean her from any carnal consideration of him ; so he instructs them all now to look after and trust unto the promise of the holy ghost . hence is that of our apostle ; though we have known christ after the flesh , yet now henceforth know we him no more ; cor. . . for although it was a great priviledg to have known christ in this world after the flesh , yet it was much greater to enjoy him in the dispensation of the spirit . and this was spoken by the apostle as the ancients judge , to rebuke the boasting of some about their seeing the lord in the flesh , who were thereon called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom he directs unto a more excellent knowledg of him . it is in vain pretended that it was the apostles only , and it may be some of the primitive christians who were concerned in this promise . for although the holy ghost was bestowed on them in a peculiar manner , and for especial ends , yet the promise in general belongs unto all believers unto the end of the world. * for as to what concerns his gracious operations , whatever the lord christ prayed for for them , and so promised unto them , ( as the spirit was procured for them on his prayer , joh. . , . ) he prayed not for it , for them alone , but for them also which should believe on him through their word ; john. . . and his promise is , to be with his always even unto the end of the world , math. . . as also that wherever two or three are gathered together in his name , there he would be in the midst of them , math. . ; which he is no otherwise but by his spirit : for as for his humane nature , the heavens must receive him until the times of the restitution of all things , acts . . and this one consideration , is sufficient to evince the importance of the doctrine , and things which concern the holy spirit . for is it possible that any christian should be so supinely negligent and careless , so inconcerned in the things whereon his present comforts and future happiness do absolutely depend , as not to think it his duty to inquire with the greatest care and diligence , into what our lord jesus christ hath left unto us to supply his absence , and at length to bring us unto himself ? he by whom these things are despised , hath neither part nor lot in christ himself . for if any man hath not the spirit of christ , he is none of his , rom. . . sect. secondly ; the great work of the holy ghost in the dispensation and * ministration of the gospel unto all the ends of it , is another evidence unto the same purpose . hence the gospel it self is called the ministration of the spirit , in opposition to that of the law , which is called the ministration of the letter and of condemnation , cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ministry of the spirit , is either that ministry which the spirit makes effectual ; or that ministry whereby the spirit in his gifts and graces is communicated unto men. and this is that which gives unto the ministry of the gospel both its glory and its efficacy . take away the spirit from the gospel and you render it a dead letter , and leave the new-testament of no more use unto christians than the old-testament is of unto the jews . it is therefore a mischievous imagination proceeding from ignorance blindness and unbelief , that there is no more in the gospel , but what is conteyned under any other doctrine or declaration of truth ; that it is nothing but a book for men to exercise their reason in and upon , and to improve the things of it by the same faculty . for this is to separate the spirit or the dispensation of the spirit from it , which is in truth to destroy it . and therewith is the covenant of god rejected , which is , that his word and spirit shall go together , isa. . v. . . we shall therefore , god assisting manifest in our progress , that the whole ministry of the gospel , the whole use and efficacy of it , do depend on that ministration of the spirit wherewith according to the promise of god it is accompanied . if therefore we have any concernment in , or have ever received any benefit by the gospel or the ministration of it , we have a signal duty lying before us in the matter in hand . sect. thirdly ; there is not any spiritual or saving-good from first to last communicated unto us , or that we are from and by the grace of god made partakers of , but it is revealed to us and bestowed on us by the holy ghost . he who hath not an immediate and especial work of the spirit of god upon him and towards him , did never receive any especial love grace or mercy from god. for how should he so do ? whatever god works in us and upon us he doth it by his spirit . he therefore who hath no work of the spirit of god upon his heart , did never receive either mercy or grace from god. for god giveth them not but by his spirit . a disclamure therefore of any work of the spirit of god in us or upon us , is a disclamure of all interest in his grace and mercy . and they may do well to consider it , with whom the work of the spirit of god is a reproach . when they can tell us of any other way whereby a man may be made partaker of mercy and grace , we will attend unto it ; in the mean time we shall prove from the scripture this to be the way of god. sect. fourthly ; there is not any thing done in us or by us that is holy and acceptable unto god , but it is an effect of the holy spirit , it is of his operation in us and by us . without him we can do nothing . for without christ we cannot , joh. . . and by him alone is the grace of christ communicated unto us , and wrought in us . * by him we are regenerated , by him we are sanctified , by him are we cleansed , by him are we assisted in and unto every good work. particular instances to this purpose will be afterwards insisted on , and proved . and it is our unquestionable concernment to enquire into the cause and spring of all that is good in us , wherein also we shall have a true discovery of the spring and cause of all that is evil ; without a competent knowledge of both which , we can do nothing as we ought . sect. fiftly ; god lets us know that the only peculiarly remediless sin and way of sinning under the gospel , is to sin in an especial manner against the holy ghost . and this of it self is sufficient to convince us how needful it is for us to be well instructed in what concerns him . for there is somewhat that doth so , which is accompanyed with irrecoverable and eternal ruine . and so is nothing else in the world. so mark . , . all sins shall be forgiven unto the sons of men , and blasphemies wherewith soever they shall blaspheme ; but he that shall blaspheme against the holy ghost , hath never forgivness . or , he that speaketh against the holy ghost , it shall not be forgiven him , neither in this world , nor in the world to come , matth. . . there remains nothing for him who doth despite to the spirit of grace , but a certain fearful looking-for of judgment and fiery indignation that shall devour the adversaries , heb. . , . this is that sin unto death whose remission is not to be prayed for , joh. . for he having taken upon him to make effectual unto us the great remedy provided in the blood of christ for the pardon of our sins , if he in the prosecution of that work be dispised , blasphemed , despitefully used , there neither is relief , nor can there be pardon for that sin. for whence in that case should they arise or spring ? as god hath not another son to offer another sacrifice for sin , so that he by whom his sacrifice is despised can have none remaining for him ; no more hath he another spirit to make that sacrifice effectual unto us , if the holy ghost in his work be despised and rejected . this therefore is a tender place . * we cannot use too much holy diligence in our enquiries after what god hath revealed in his word concerning his spirit and his work ; seeing there may be so fatal a miscarriage in an opposition unto him , as the nature of man is incapable of in any other instance . and these considerations belong unto the first head of reasons of the importance , use , and necessity of the doctrine proposed to be enquired into . they are enough to manifest what is the concernment of all believers herein . for on the account of these things the scripture plainly declares , as we observed before , that he who hath not the spirit of christ is none of his ; their portion is not in him , they shall have no benefit by his mediation . men may please themselves with a profession of being christians and owning the gospel , whilst they dispise the spirit of god both name and thing . their condition we shall examine and judge by the scripture before we come to the end of this discourse . and for the scripture it self , whoever reads the books of the new-testament , besides the great and precious promises that are given concerning him in the old , will find and conclude , unless he be prepossessed with prejudice , that the whole of what is declared in those writings , turns on this only hinge . remove from them the consideration of the spirit of god and his work , and it will be hard to find out what they aim at or tend unto . sect. secondly ; the great deceit and abuse that hath been in all ages of the church under the pretence of the name and work of the spirit , make the through-consideration of what we are taught concerning them , exceeding necessary . had not these things been excellent in themselves and so acknowledged by all christians , they would never have been by so many falsely pretended unto . men do not seek to adorn themselves with rags , or to boast of what on its own account is under just contempt . and according to the worth of things so are they liable to abuse . and the more excellent any thing is the more vile and pernitious is an undue pretence unto it . such have been the false pretences of some in all ages unto the spirit of god and his work , whose real excellencies in themselves , have made those pretences abominable and unspeakably dangerous . for the better the things are which are counterfeited , the worse always are the ends they are employed unto . in the whole world there is nothing so vile as that which pretendeth to be god , and is not ; nor is any other thing capable of so pernicious an abuse . some instances hereof i shall give both out of the old testament and the new. sect. the most signal gift of the spirit of god for the use of the church under the old testament , was that of prophesy . this therefore was deservedly in honour and reputation ; as having a great impression of the authority of god upon it , and in it of his neerness unto man. besides ; those in whom it was had justly the conduct of the minds and consciences of others given up unto them . for they spake in the name of god , and had his warranty for what they proposed , which is the highest security of obedience . and these things caused many to pretend unto this gift , who were indeed never inspired by the holy spirit , but were rather on the contrary acted by a spirit of lying and uncleanness . for it is very probable , that when men falsly and in meer pretence took upon them to be prophets divinely inspired , without any antecedent diabolical enthusiasm , that the devil made use of them to compass his own designs . being given up by the righteous judgment of god unto all delusions , for belying his spirit and holy inspirations , they were quickly possessed with a spirit of lying and unclean divination . so the false prophets of ahab , who encouraged him to go up unto ramoth gilead , foretelling his prosperous success , kings . . seemed only to have complied deceitfully with the inclinations of their master , and to have out-acted his other courtiers in flattery , by gilding it with a pretence of prophesy . but when micaiah came to lay open the mystery of their iniquity , it appeared that a lying spirit by the permission of god had possessed their minds , and gave them impressions , which being supernatural , they were deceived as well as they did deceive , v. , , . this they were justly given up unto , pretending falsly unto the inspiration of that holy spirit , which they had not received . and no otherwise hath it fallen out with some in our days , whom we have seen visibly acted by an extraordinary power ; unduely pretending unto supernatural agitations from god , they were really acted by the devil , a thing they neither desired nor looked after ; but being surprized by it were pleased with it for a while ; as it a was with sundry of the quakers at their first appearance . sect. now these false prophets of old were of two sorts , both mentioned deut. . . first , such as professedly served other gods , directing all their prophetick actings unto the promotion of their worship . such were the prophets of baal , in whose name expresly they prophesied , and whose assistance they invocated . they called on the name of baal , saying , o baal hear us , kings , , , . many of these were slain by elijah , and the whole race of them afterwards extirpated by jehu , kings , , , . this put an end to his diety , for it is said , he destroyed baal out of israel ; false gods having no existence but in the deceived minds of their worshippers . it may be asked why these are called prophets ? and so in general of all the false prophets mentioned in the scripture . was it because they meerly pretended and counterfeited a spirit of prophesie , or had they really any such ? i answer , that i no way doubt , but that they were of both sorts . these prophets of baal were such as worshipped the sun , after the manner of the tyrians . herein they had invented many hellish mysteries , ceremonies , and sacrifices ; these they taught the people , by whom they were hired . being thus engaged in the service of the devil , he actually possessed their minds as a spirit of divination , and enabled them to declare things unknown unto other men. they in the mean time really finding themselves acted by a power superior to them , took and owned that to be the power of their god ; and thereby became immediate worshippers of the devil . this our apostle declares cor. . . whatever those who left the true god aimed at to worship , the devil interposed himself between that and them as the object of their adoration . hereby he became the god of this world , cor. . . him whom in all their idols they worshipped and adored . with a spirit of divination from him were many of the false prophets acted , which they thought to be the spirit of their god. for they found themselves acted by a superior power , which they could neither excuse nor resist . * others of them were meer pretenders and counterfeits , that deceived the foolish multitude with vain false predictions . of these more will be spoken afterwards . sect. secondly ; others there were , who spake in the name , and as they falsly professed , by the inspiration of the spirit of the holy god. with this sort of men jeremiah had great contests . for in that apostatizing age of the church , they had got such an interest and reputation among the rulers and people , as not only to confront his prophesies with contrary predictions , chap. . , , . but also to traduce him as a false prophet , and to urge his punishment according to the law , chap. . v. , , . and with the like confidence did zedekiah the son of chenaanah carry it towards micaiah , kings . . for he scornfully asks him , which way went the spirit of the lord from me to speak unto thee ; that is , whereas assuredly he speaketh in me , how came he to inspire thee with a contrary revelation ? ezekiel at the same time with jeremiah , was exercised and perplexed with them , chap. , & . for this sort of persons ▪ namely false pretenders unto divine extraordinary revelations , did of old usually abound in times of danger and approaching desolations . the devil stirred them up to fill men with vain hopes , to keep them in sin and security that destruction might seize upon them at unawares . and whoever takes the same course in the time of deserved threatned impendent judgments , though they use not the same means , yet they also do the work of the devil . for whatever encourageth men to be secure in their sins , is a false divination , jer. . , . and this sort of men is characterized by the prophet jeremiah , chap. . from vers . . to . where any one may read their sin and judgment . and yet this false pretending unto the spirit of prophesie , was very far from casting any contempt on the real gift of the holy ghost therein ; nay it gave it the greater glory and lustre . god never more honoured his true prophets , than when there were most false ones . neither shall ever any false pretence to the spirit of grace render him less dear unto those that are partakers of him , or his gifts of less use unto the church . sect. it was thus also under the new testament at the first preaching of the gospel . the doctrine of it at first was declared from the immediate revelation of the spirit , preached by the assistance of the spirit , made effectual by his work and power , was accompanied in many by outward miraculous works and effects of the spirit , whence the whole of what peculiarly belonged unto it in opposition to the law was called the ministration of the spirit . these things being owned and acknowledged by all , those who had any false opinions or dotages of their own to broach , or any other deceit to put upon christians , could think of no more expedite means for the compassing of their ends , than by pretending to immediate revelations of the spirit . for without some kind of credibility given them from hence , they knew that their fond imaginations would not be taken into the least consideration . hence the apostle peter having treated concerning the revelation of god by his spirit in prophesie under the old testament and the new , epist. chap. . v. , , , , . adds as an inference from that discourse , a comparison between the false prophets that were under the old testament , and the false teachers under the new ; chap. . . but there were false prophets also among the people , even as there shall be false teachers among you . and the reason of it is , because that as they pretended to the spirit of the lord in their prophesies , saying , thus saith the lord , when he sent them not ; so these ascribed all their abominable heresies to the inspiration of the spirit , by whom they were not assisted . sect. hence is that blessed caution and rule given us by the apostle john , who lived to see much mischief done in the church by this pretence ; epist. chap. . v. , . beloved , beieve not every spirit , but try the spirits whether they are of god , because many false prophets are gone out into the world. hereby know we the spirit of god ; every spirit that confesseth that jesus is come in the flesh , is of god ; and every spirit that confesseth not that jesus christ is come in the flesh , is not of god. a two-fold direction doth the apostle here give unto all believers . the first by the way of caution , that they would not believe every spirit ; that is , not receive or give credit to every doctrine that was proposed unto them as of immediate revelation and inspiration of the spirit . he intends the same with the apostle paul , eph●s . . . who would not have us carried about with every wind of doctrine , like vessels at sea without anchor or helms , by the sleight of men , and cunning craftiness whereby they lie in wait to deceive . for the craft and sleights intended , are such as men use when they cast a mist as it were before the eyes of others whom they intend to cheat and de●ra●d . so dealt false teachers with their disciples by their pretences of immediate revelations . his next direction informs us how we may observe this caution unto our advantage , and this is by trying the spirits themselves . this is the duty of all believers on any such pretences . they are to try these spirits , and examine whether they are of god or no. for the observation of this rule , and discharge of this duty , the church of ephesus is commended by our lord jesus christ ; rev. ● . . thou hast tryed them , which say they are apostles and are not , and hast found them lyers . for those who said they were apostles , pretended th● rewithal to apostolical authority and infallibility , on the account of the immediate inspirations which they received by the holy ghost . in trying them , they tryed the spirits that came unto them . and by this warrant may we try the spirit of the church of rome , which in like manner pretends unto apostolical authority and infallibility . sect. unto these two directions , the apostle subjoyns the reason of the present watchfulness required unto the discharge of this duty . for , saith he , many false prophets are gone out into the world. it is false teachers , as peter calls them , bringing in damnable heresies , concerning whom he speaks . and he calleth them false prophets , partly in an allusion unto the false prophets under the old testament , with whom they are ranked and compared by peter ; and partly because as they fathered their predictions on divine revelation , so these falsly ascribed their doctrines unto immediate divine inspiration . and on this account also he calleth them spirits ; try the spirits . for as they pretended unto the spirit of god , so indeed for the most part they were acted by a spirit of error , lying , and delusion , that is the devil himself . and therefore i no way doubt but that mostly those who made use of this plea , that they had their doctrines which they taught by immediate inspiration , did also effect other extraordinary operations or undiscoverable appearances of them , as lying miracles , by the power of that spirit whereby they were acted , as matth. . . hence the apostle doth not direct us to try their pretensions unto inspiration , by putting them on other extraordinary works for their confirmation ; for these also they made a shew and appearance of , and that in such a manner as that they were not to be detected by the generality of christians , but he gives unto all a blessed stable rule which will never fail them in this case who diligently attend unto it . and this is to try them by the doctrine that they teach , vers . , . let their doctrine be examined by the scriptures and if it be found consonant thereunto , it may be received without danger unto the hearers , whatever corrupt affections the teachers may be influenced by . but if it be not consonant thereunto , if it keep not up an harmony in the analogie of faith , whatever inspiration or revelation be pleaded in its justification it is to be rejected , as they also are by whom it is declared . this rule the apostle paul confirms by the highest instance imaginable ; gal. . . if we , or an angel from heaven preach any other gospel unto you , then that which we have preached unto you , let him be accursed . and the apostle shews that for our advantage in this tryal we are to make of spirits , it is good to have a clear conviction of , and a constant adherence unto some fundamental principles , especially such as we have reason to think will be the most cunningly attaqued by seducers . thus because in those dayes the principal design of satan was to broach strange false imaginations about the person and mediation of christ , endeavouring thereby to overthrow both the one and the other ; the apostle adviseth believers to try the spirits by this one fundamental principle of truth , namely , that jesus christ is come in the flesh ; which contains a confession both of his person and mediation . this therefore believers were to demand of all new teachers and pretenders unto spiritual revelations in the first place ; do you confess that jesus christ is come in the flesh ; and if they immediately made not this confession , they never stood to consider their other pretences but turned from them not bidding them god-speed , joh. . , . and i could easily manifest how many pernicious heresies were obviated in those days by this short confession of faith. for some of late ( as grotius following socinus and s●lictingius ) interpreting this coming of christ in the flesh , of his outward mean estate and condition , and not in the pomp and glory of an earthly king , do openly corrupt the text. his coming in the flesh , is the same with the words being made flesh , john . . or , god being manifest in the flesh , tim. . . that is , the son of god being made partaker of flesh and blood , heb. . . or taking on him the seed of abraham , vers . . that is , his being made of a woman , gal. . . or his being made of the seed of david according to the flesh , rom. . . his being of the fathers ●s to the flesh , rom , . . and this was directly opposed unto those heresies which were then risen , whose broachers contended that jesus christ was but a phantasie an appearance , a manifestation of divine love and power , denying that the son of god was really incarnate , as the antients generally testifie . and well had it been for many in our dayes had they attended unto such rules as this . but through a neglect of it , accompanied with an ungrounded boldness and curiosity , they have hearkned in other things to deceiving spirits , and have been engaged beyond a recovery , before they have considered that by their cogging deceits they have been cheated of all the principal articles of their faith ; by which , if at first they had steadily tryed and examined them , they might have been preserved from their snares . sect. the jews say well , that there was a double tryal of prophets under the old testament ; the one by their doctrine , the other by their predictions . that by their doctrine , namely , whether they seduced men from the worship of the true god unto idolatry , belonged unto all individual persons of the church . direction for this is given deut. . , . if the prophet giveth a sign or a wonder , and it come to pass , ( effect any thing by a seeming presence of an extraordinary power ) and say , let us go serve other gods , thou shalt not hearken unto him . let his signs and wonders be what they would the people were to try them by what they taught . the judgment upon predictions was left unto the sanhedrim ; for which directions are given deut. . , , . and by vertue hereof they falsly and cruelly endeavoured to take away the life of jeremiah , because he foretold the ruine of them and their city , chap. . v. . in the first place , though his sign , wonder , or prediction came to pass , yet the doctrine he sought to confirm by it being false , he was to be rejected . in the latter , the fulfilling of his sign acquitted him , because he taught with it nothing in point of doctrine that was false . the first kind of tryal of the spirits of prophets is the duty of all believers under the gospel . and those who would deprive them of this liberty would make bruits of them instead of christians ; unless to believe a man knows not what , and to obey he knows not why , be the properties of christians , see rom. . . ephes. . , , , . phil. . . thess. . . the other , so far as was needful to preserve the church in truth and peace , was provided for in those primitive times , whilst there was a real communication of extraordinary gifts of the spirit , ( and so more occasion given to the false pretence of them , and more danger in being deceived by them ) by a peculiar gift of discerning them bestowed on some amongst them , cor. . . discerning of spirits is reckoned among the gifts of the spirit . so had the lord graciously provided for his churches , that some among them should be enabled in an extraordinary manner , to discern and judg of them who pretended unto extraordinary actings of the spirit . and upon the ceasing of extraordinary gifts really given from god , the gift also of discerning spirits ceased , and we are left unto the word alone for the tryal of any that shall pretend unto them . now this kind of pretence was so common in those dayes , that the apostle paul writing to the thessalonians , to caution them that they suffered not themselves to be deceived in their expectation and computations about the time of the coming of christ , in the first place warns them not to be moved in it by spirit , thess. . . that is , persons pretending unto spiritual revelations . something also of this nature hath continued and broken out in succeeding ages , and that in instances abominable and dreadful . and the more eminent in any season are the real effusions of the holy spirit upon the ministers of the gospel , and disciples of christ , the more diligence and watchfulness against these delusions are necessary . for on such opportunities it is , when the use and reputation of spiritual gifts is eminent , that satan doth lay hold to intrude under the colour of them his own deceitful suggestions . in the dark times of the papacy all stories are full of satanical delusions in phantastical apparitions , horrors , spectrums , and the like effects of darkness . it was seldom or never that any falsly pretended to the gifts and graces of the holy spirit ; for these things were then of little use or request in the world. but when god was pleased to renew really a fresh communication of spiritual gifts and graces unto men in and upon the reformation , the old dreads and terrors , nightly appearances tending unto deeds of darkness vanished , and every where by satans instigation arose false pretenders to the spirit of god ; in which way of delusion he will still be more active and industrious , as god shall increase the gifts and graces of his spirit in his churches ; though as yet in these latter ages he hath not attained what he was arrived unto in the primitive times of the gospel . a full and clear declaration from the scripture of the nature of the holy spirit and his operations , may through the blessing of god be of use to fortifie the minds of professors against satanical delusions counterfeiting his actings and inspirations . for directions unto this purpose are given us by the holy apostle , who lived to see great havock made in the churches by deluding spirits . knowledg of the truth , trying of spirits that go abroad by the doctrines of the scriptures , dependence on the holy spirit for his teachings according to the word , are the things which to this purpose he commends unto us . sect. thirdly ; there is in the dayes wherein we live , an anti-spirit set up and advanced against the spirit of god in his being and all his operations , in his whole work and use towards the church of god. for this new spirit takes upon him whatever is promised to be effected by the good spirit of god. this is that which some men call the light within them , though indeed it be nothing but a dark product of satan upon their own imaginations ; or at best the natural light of conscience , which some of the heathens also called a spirit . † but hereunto do they trust as that which doth all for them , leaving no room for the promise of the spirit of god , nor any thing for him to do . this teacheth them , instructs them , enlightens them ; to this they attend as the samaritans to simon magus , and as they say , yield obedience unto it . and from hence with the fruits of it do they expect acceptation with god , justification and blessedness hereafter . and one of these two things these deluded souls must fix upon ; namely , that this light whereof they speak , is either the holy spirit of god or it is not . if they say it is the spirit , it will be easie to demonstrate how by their so saying they utterly destroy the very nature and being of the holy ghost , as will evidently appear in our explication of them . and if they say that it is not the holy spirit of god which they intend thereby , it will be no less manifest that they utterly exclude him on the other side from his whole work and substitute another , yea an enemy in his room . for another god is a false god , another christ is a false christ , and another spirit is a false spirit , the spirit of antichrist . now because this is a growing evil amongst us many being led away and seduced , our duty unto jesus christ , and compassion for the souls of men , do require that our utmost indeavour in the wayes of christ's appointment , should be used to obviate this evil which eateth as doth a canker ; which also is propagated by prophane and vain bablings encreasing still unto more ungodliness . some i confess do unduly rage against the persons of those who have imbibed these imaginations , falling upon them with violence and fury , as they do also on others ; the lord lay it not unto their charge . yet this hinders not but that by those weapons of our warfare which are not carnal , but mighty through god to the pulling down of strong holds , casting down such like imaginations , and every high thing that exalteth it self against the knowledg of god , and bringing into captivity every thought unto the obedience of christ , we ought to attempt the destruction of their errors , and the breaking of the snares of satan by whom they are taken captive alive at his pleasure . the course indeed of opposing errors and false spirits by praying , preaching , writing , is despised by them in whose furious and haughty minds , ure , seca , occide ; burn , gût , and kill , are alone of any signification ; that think , arise peter kill and eat , to be a precept of more use and advantage unto them than all the commands of jesus christ besides . but the way proposed unto us by the lord jesus christ himself , walked in by his holy apostles and all the ancient holy learned writers of the church , is that which in these matters we must and shall attend unto . and that course which is particularly suited to obviate the evil mentioned , is to give a full plain evident declaration from the scripture of the nature and operations of the holy spirit of god. hence will it be undeniable manifest what a stranger this pretended light is unto the true spirit of christ ; how far it is from being of any real use to the souls of men ; yea how it is set up in opposition unto him and his work , by whom , and by which alone we become accepted with god , and are brought unto the enjoyment of him . sect. fourthly ; there are moreover many hurtful and noxious opinions concerning the holy ghost gone abroad in the world , and entertained by many to the subversion of the faith which they have professed , * such are those whereby his deity and personality are denyed . about these there have been many contests in the world ; some endeavouring with diligence and subtilty to promote the perverse opinions mentioned ; others contending according to their duty for the faith once delivered unto the saints . but these disputations are for the most part so managed , that although the truth be in some of them strenuously vindicated , yet the minds of believers generally are but little edified by them . for the most are unacquainted with the ways and terms of arguing , which are suited to convince or stop the mouths of gain-sayers , rather than to direct the faith of others . besides , our knowledge of things is more by their operations and proper effects , than from their own nature and formal reason . especially is it so in divine things , and particularly with respect unto god himself . in his own glorious being , he dwelleth in light whereunto no creature can approach . in the revelation that he hath made of himself by the effects of his will in his word and works are we to seek after him . by them are the otherwise invisible things of god made known , his attributes declared ; and we come to a better acquaintance with him , than any we can attain by our most diligent speculations about his nature it self immediately . so is it with the holy ghost and his personality . he is in the * scripture proposed unto us to be known by his properties and works , adjuncts and operations ; by our duty towards him , and our offences against him . the due consideration of these things , is that which will lead us into that assured knowledg of his being and subsistence , which is necessary for the guidance of our faith and obedience , which is the end of all these enquiries , col. . . wherefore although i shall by the way explain confirm and vindicate the testimonies that are given in the scripture , or some of them , unto his deity and personality ; yet the principal means that i shall insist on for the establishing of our faith in him , is the due and just exposition and declaration of the administrations and operations that are ascribed unto him in the scriptures ; which also will give great light into the whole mystery and oeconomy of god in the work of our salvation by jesus christ. sect. fifthly ; the principal cause and occasion of our present undertaking , is the open and horrible opposition that is made unto the spirit of god and his work in the world. there is no concernment of his that is not by many derided , exploded , and blasphemed . the very name of the spirit is grown to be a reproach ; nor do some think they can more despightfully expose any to scorn , than by ascribing to them a concern in the spirit of god. this indeed is a thing which i have often wondred at , and do continue still so to doe . for whereas in the gospel every thing that is good , holy , praise worthy in any man , is expresly assigned to the spirit as the immediate efficient cause and operator of it , and whereas the condition of men without him , not made partakers of him , is described to be reprobate or rejected of god , and forreign unto any interest in christ ; yet many pretending unto the belief and profession of the gospel , are so far from owning or desiring a participation of this spirit in their own persons , as that they deride and contemn them who dare plead or avow any concern in him or his works . only i must grant that herein they have had some that have gone before them , namely the old scoffing heathens . for so doth lucian in his philopatris , speak in imitation of a christian by way of scorn , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; speak out now , receiving power or ability of speaking from the spirit , or by the spirit . certainly an attendance to the old caution , si non caste tamen caute , had been needful for some in this matter . could they not bring their own hearts unto a due reverence of the spirit of god , and an endeavour after a participation of his fruits and effects , yet the things that are spoken concerning him and his work in the whole new testament , and also in places almost innumerable in the old , might have put a check to their publick contemptuous reproaches and scornful mockings , whilst they own those writings to be of god. but such was his entertainment in the world upon his first effusion ; acts . . many pretences i know will be pleaded to give countenance unto this abomination . for first , they will say , it is not the spirit of god himself and his works , but the pretence of others unto him and them , which they so reproach and scorn . i fear this plea or excuse , will prove too short and narrow , to make a covering unto their profaneness . it is dangerous venturing with rudeness and petulancy upon holy things , and then framing of excuses . but in reproaches of the lord christ and his spirit , men will not want their pretences , joh. . . and the things of the spirit of god which they thus reproach & scorn in any , are either such as are truely and really ascribed unto him and wrought by him in the disciples of jesus christ ; or they are not : if they are such as indeed are no effects of the spirit of grace , such as he is not promised for , nor attested to work in them that do believe , as vain enthusiasmes , extatical raptures , and revelations , certainly it more became christians , men professing or at least pretending a reverence unto god , his spirit , and his word , to manifest and convince those of whom they treat , that such things are not fruits of the spirit , but imaginatiocs of their own ; then to deride them under the name of the spirit or his gifts & operations . do men consider with whom and what they make bold in these things ? but if they be things that are real effects of the spirit of christ in them that believe , or such as are undeniably assigned unto him in the scripture , which they despise ; what remains to give countenance unto this daring prophaneness ? yea , but they say , secondly , it is not the real true operations of the spirit themselves , but the false pretensions of others unto them which they traduce and expose . but will this warrant the course which it is manifest they steer in matter and manner ? the same persons pretend to believe in christ and the gospel , and to be made partakers of the benefits of his mediation . and yet if they have not the spirit of christ , they have no saving interest in these things ; for if any man have not the spirit of christ , he is none of his . if it be then onely their false pretending unto the spirit of god and his works which these persons so revile and scorn , why do they not deal with them in like manner with respect unto christ and the profession of the gospel ? why do they not say unto them , you believe in christ , you believe in the gospel ; and thereon expose them to derision ? so plainly dealt the jews with our lord jesus christ. psal. . , . math. . , . it is therefore the things themselves , and not the pretences pretended , that are the objects of this contempt and reproach . besides ; suppose those whom at present on other occasions they hate or despise , are not partakers of the spirit of god , but are really strangers unto the things which hypocritically they profess ? will they grant and allow that any other christians in the world do so really partake of him , as to be led , guided , directed , by him , to be quickned , sanctified , purified by him , to be enabled unto communion with god , and all duties of holy obedience by him , with those other effects and operations for which he is promised by jesus christ unto his disciples ? if they will grant these things to be really effected and accomplished in any , let them not be offended with them who desire that they should be so in themselves , and declare themselves to that purpose , and men would have more charity for them under their petulant scoffing , than otherwise they are able to exercise . it will thirdly , yet be pleaded , that they grant as fully as any the being of the holy ghost , the promise of him and his real operations , only they differ from others as to the sense and exposition of those phrases and expressions that are used concerning these things in the scripture which those others abuse in an unintelligible manner , as making them proper which indeed are metaphorical . but is this the way which they like and choose to express their notions and apprehensions ? namely openly to revile and scorne the very naming and asserting the work of the spirit of god , in the words which himself hath taught ? a boldness this is which as whereof the former ages have not given us a president , so we hope the future will not afford an instance of any to follow the example . for their sense and apprehension of these things they shall afterward be examined , so far as they have dared to discover them . in the mean time we know that the socinians acknowledge a trinity , the sacrifice of christ , the exp●ation of sin made thereby ; and yet we have some differences with them about these things . and so we have with these men about the spirit of god and his dispensation under the gospel ; though like them , they would grant the things spoken of them to be true , as metaphorically to be interpreted . but of these things we must treat more fully hereafter . sect. i say , it is so come to pass amongst many who profess they believe the gospel to be true , that the name or naming of the spirit of god is become a reproach . so also is his whole work . and the promise of him made by jesus christ unto his church , is rendred useless and frustrated . it was the main , and upon the matter the only supportment which he left unto it in his bodily absence , the only means of rendring the work of his mediation effectual in them and among them . for without him , all others , as the word , ministry , and ordinances of worship , are lifeless and useless . god is not glorified by them , nor the souls of men advantaged . but it is now uncertain with some of what use he is unto the church , yea as far as i can discern whether he be of any or no. some have not trembled to say and contend , that some things as plainly ascribed unto him in the scripture , as words can make an assignation of any thing , are the cause of all the troubles and confusions in the world. let them have the word or tradition outwardly revealing the will of god , and what it is that he would have them do , ( as the jews have both to this day ) these being made use of by their own reason , and improved by their natural abilites , they make up the whole of man , all that is required to render the persons or duties of any accepted with god. of what use then is the spirit of god in these things ? of none at all it may be , nor the doctrine concerning him , but only to fill the world with a buzze and noise , and to trouble the minds of men with unintelligible notions . had not these things been spoken , they should not have been repeated , for death lyeth at the door in them . so then men may pray without him , and preach without him , and turn to god without him , and perform all their duties without him well enough . for if any one shall plead the necessity of his assistance for the due performance of these things , and ascribe unto him all that is good and well done in them , he shall hardly escape from being notably derided . yet all this while we would be esteemed christians . * and what do such persons think of the prayers of the antient church and christians unto him for the working of all good in them , and their ascriptions of every good thing unto him ? and wherein have we any advantage of the jews , or wherein consists the preeminence of the gospel ? they have the word of god , that part of it which was committed unto their church , and which in its kind is sufficient to direct their faith and obedience ; for so is the sure word of prophesie if diligently attended unto , pet. . . and if traditions be of any use , they can outvie all the world. neither doth this sort of men want their wits , and the exercise of them . those who converse with them in the things of this world , do not use to say they are all fools . and for their diligence in the consideration of the letter of the scripture , and inquiring into it according to the best of their understanding , none will question it , but those unto whom they and their concernments are unknown . and yet after all this , they are jews still . if we have the new testament , no otherwise then they have the old , have only the letter of it to philosophize upon according to the best of our reasons and understandings without any dispensation of the spirit of god accompanying it to give us a saving light into the mistery of it , and to make it effectual unto our souls ; i shall not fear to say , but that as they call themselves jews and are not , but are the syn●gogue of sathan , revel . . . so we who pretend our selves to be christians , as to all the saving ends of the gospel , shall not be found in a better condition . and yet it were to be wished that even here bounds might be fixed unto the fierceness of some mens spirits . but they will not suffer themselves to be so confined . in many places they are transported with rage , and fury , so as to stir up persecution against such as are really anointed with the spirit of christ , and that for no other reason but because they are so . gal. . . other things indeed are pretended by them , but but all the world may see that they are not of such importance as to give countenance unto their wrath . this is the latent cause which stirs it up , and is oftentimes openly expressed . sect. these things at present are charged only as the miscarriages of private persons . when they are received in churches , they are the cause of , and an entrance into a fatal defection and apostasy . from the foundation of the world the principal revelation that god made of himself , was in the oneness of his nature , and his monarchy over all . and herein the person of the father was immediately represented with his power and authority . for he is the fountain and original of the deity , the other persons as to their subsistence being of him . only he did withal give out promises concerning the peculiar exhibition of the son in the flesh in an appointed season , as also of the holy spirit to be given by him in an especial manner . hereby were their persons to be signally glorifyed in this world ; it being the will of god that all men should honour the son , as they honoured the father ; and the holy spirit in like manner . in this state of things , the only apostacy of the church could be polutheisme and idolatry . accordingly so it came to pass . the church of israel was continually prone to these abominations ; so that scarcely a generation passed , or very few , wherein the body of the people did not more or less defile themselves with them . to wean and recover them from this sin was the principal end of the preaching of those prophets which god from time to time sent unto them , kings . . and this also was the cause of all the calamities which befel them , and of all the judgments which god inflicted on them , as is testifyed in all the historical books of the old testament , and confirmed by instances innumerable . to put an end hereunto god at length brought a total desolation upon the whole church , and caused the people to be carried into captivity out of their own land. and hereby it was so far effected that upon their return what-ever other sins they fell into , yet they kept themselves from idols and idolatry , ezek. . , . chap. . vers . , . and the reason hereof was , because the time was now drawing nigh wherein they were to be tryed with another dispensation of god. the son of god was to be sent unto them in the flesh. to receive and obey him was now to be the principal instance and trial of their faith and obedience . they were no longer to be tried merely by their faith whether they would own only the god of israel , in opposition unto all false gods and idols ; for that ground god had now absolutely won upon them ; but now all is to turn on this hinge , whether they would receive the son of god coming in the flesh according to the promise ; here the generallity of that church and people fell by their unbelief , apostatised from god , and became thereby neither church nor people joh. . . they being rejected , the son of god calls and gathers another church , founding it on his own person with faith and the profession of it therein . mat. . v. , . in this new church therefore this foundation is fixed and this ground made good , that jesus christ the son of god is to be owned and honoured as we honour the father . cor. . . and herein all that are duly called christians do agree ; as the church of israel did in one god after their return from the captivity of babylon ; but now the lord jesus christ being ascended unto his father , hath committed his whole affairs in the church and in the world unto the holy spirit . joh. . , , , , . and it is on this design of god , that the person of the spirit may be singularly exalted in the church , unto whom they were so in the dark before that some none of the worst of them professed they had not so much as heard whether there were any holy ghost or no , acts . . that is , at least as unto the peculiar dispensation of him then introduced in the church . wherefore the duty of the church now immediately respects the spirit of god , who acts towards it in the name of the father and of the son. and with respect unto him it is , that the church in its present state is capable of an apostasy from god ; and whatever is found of this nature amongst any here it hath its beginning . for the sin of despising his person and rejecting his work now , is of the same nature with idolatry of old , and the jews rejection of the person of the son. and whereas there was a releif provided against these sins , because there was a new dispensation of the grace of god to ensue in the evangelical work of the holy ghost ; if men sin against him and his operations containing the perfection and complement of god's revelation of himself unto them , their condition is deplorable . sect. it may be some will say and plead , that whatever is spoken of the holy ghost , his graces , gifts , and operations , did entirely belong unto the first times of the gospel wherein they were manifested by visible and wonderful effects . to those times they were confined , and consequently that we have no other interest or concern in them but as in a recorded testimony given of old unto the truth of the gospel . this is so indeed as unto his extraordinary and miraculous operations . but to confine his whole work thereunto , is plainly to deny the truth of the promises of christ , and to overthrow his church . for we shall make it undenyably evident that none can believe in jesus christ or yield obedience unto him , or worship god in him , but by the holy ghost . and therefore if the whole dispensation of him and his communications unto the souls of men do cease , so doth all faith in christ , and christianity also . sect. on these and the like considerations it is that i have thought it necessary for my self , and unto the church of god , that the scripture should be diligently searched in and concerning this great matter . for none can deny but that the glory of god , the honour of the gospel , the faith and obedience of the church , with the everlasting welfare of our own souls , are deeply concerned herein . sect. the apostle peter treating about the great things of the gospel taught by himself and the rest of the apostles of our lord jesus christ , tells those to whom he wrote , that in what was so preached unto them , they had not followed cunningly devised fables , pet. . . for so were the power and coming of our lord jesus christ then reported to be in the world. what was preached concerning them , was looked on as cunningly devised and artificially framed fables to inveagle and allure the people . this the apostle gives his testimony against , and withal appeals unto the divine assurance which they had of the holy truths delivered unto them . v. , , , . in like manner our lord jesus christ himself having preached the doctrine of regeneration unto nicodemus , he calls it into question as as thing incredible , or unintelligible , joh. . . for whose instruction and the rebuke of his ignorance he lets him know that he spake nothing but what he brought with him from heaven , from the eternal fountain of goodness and truth . v. , . . it is fallen out not much otherwise in this matter . sect. the doctrine concerning the spirit of god , and his work on the souls of men , hath been preached in the world. what he doth in convincing men of sin , what in working godly sorrow and humiliation in them , what is the exceeding greatness of his power which he puts forth in the regeneration and sanctification of the souls of men , what are the supplys of grace which he bestowes on them that do believe , what assistance he gives unto them as the spirit of grace and supplications , hath been preached , taught , and pressed on the minds of them that attend unto the dispensation of the word of the gospel . answerable hereunto men have been urged to try , search , examine them-selves , as to what of this work of the holy ghost they have found , observed , or had experience to have been effectually accomplished in or upon their own souls . and hereon they have been taught , that the great concernments of their peace , comfort , and assurance , of their communion among themselves as the saints of god , with many other ends of their holy conversation , do depend . nay it is and hath been constantly taught them that if there be not an effectual work of the holy ghost upon their hearts , that they cannot enter into the kingdom of god. now these things and whatever is spoken in the explication of them , are by some called in question if not utterly rejected . yea some look on them as cunningly devised fables ; things that some not long since invented , and others have propagated for their advantage . others say , that what is delivered concerning them is hardly if at all to be understood by rational men , being only empty speculations about things wherein christian religion is little or not at all concerned . whereas therefore many , very many , have received these things as sacred truths , and are perswaded that they have found them realized in their own souls , so that into their experience of the work of the holy spirit of god in them and upon them according as it is declared in the word , all their consolation and peace with god is for the most part resolved , as that which gives them the best evidence of their interest in him who is their peace ; and whereas for the present they do believe that unless these things are so in and with them , they have no foundation to build an hope of eternal life upon ; it cannot but be of indispensible necessity unto them to examine and search the scripture diligently whether these things be so or no. for if there be no such work of the spirit of god upon the hearts of men and that indispensibly necessary to their salvation ; if there are no such assistances and supplys of grace needful unto every good duty as wherein they have been instructed ; then in the whole course of their profession they have only been seduced by cunningly devised fables , their deceived hearts have fed upon ashes , and they are yet in their sins . it is then of no less consideration and importance than the eternal welfare of their souls immediately concerned therein can render it , that they diligently trye , examine and search into these things , by the safe and infallible touchstone and rule of the word , whereon they may , must , and ought to venture their eternal condition . i know indeed that most believers are so far satisfyed in the truth of these things and their own experience of them , that they will not be moved in the least by the oppositions which are made unto them , and the scorn that is cast upon them . for he that beleiveth on the son of god hath the witness in himself . joh. . . but yet as luke wrote his gospel to theophilus that he might know the certainty of those things wherein he had been instructed , luke . . that is , to confirm him in the truth by an addition of new degrees of assurance unto him ; so it is our duty to be so far excited by the clamorous oppositions that are made unto the truths which we profess , and in whose being such we are as much concerned as our souls are worth , to compare them diligently with the scripture that we may be the more fully confirmed and established in them . and upon the examination of the whole matter , i shall leave them to their option as elijah did of old ; if jehovah be god , serve him , and if baal be god let him be worshipped . if the things which the generality of professors do believe and acknowledg concerning the spirit of god and his work on their hearts , his gifts and graces in the church with the manner of their communication , be for the substance of them wherein they all generally agree according to the scripture , taught and revealed therein on the same terms as by them received ; them may they abide in the holy profession of them , and rejoyce in the consolations they have received by them . but if these things with those other which in the application of them to the souls of men are directly and necessarily deduced , and to be deduced from them , are all but vain and useless imaginations , it is high time the minds of men were disburthened of them . the name and titles of the holy spirit . chap. ii. ( . ) of the name of the holy spirit . ( . ) various uses of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the wind or any thing invisible with a sensible agitation . ( . ) amos . . mistakes of the antients rectified by hierom. ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 metaphorically for vanity . ( . ) metonymically for the part or quarter of any thing . ( . ) for our vital breath . the rational soul. the affections . angels good and bad . ( . ) ambiguity from the use of the word how to be removed . rules concerning the holy spirit . the name spirit how peculiar and appropriate unto him . why he is called the holy spirit . whence called the good spirit . the spirit of god. the spirit of the son , acts . . pet. . , . explained . john . . vindicated . sect. before we ingage into the consideration of the things themselves concerning which we are to treat , it will be necessary to speak something unto the name whereby the third person in the trinity is commonly known , and peculiarly called in the scripture . this is the spirit , or the holy spirit , or the holy ghost as we usually speak . and this i shall do that we be not deceived with the homonimy of the word , nor be at a loss in the intention of those places of scripture where it is used unto other purposes . for it is so that the name of the second person , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word , and of the third , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit , are often applyed to signifie other things ; i mean , those words are so . and some make their advantages of the ambiguous use of them . but the scripture is able of it self to manifest its own intention and meaning unto humble and diligent enquirers into it . sect. it is then acknowledged that the use of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the old testament and new is very various ; yet are they the words whereby alone the holy spirit of god is denoted . their peculiar signification therefore in particular places is to be collected and determined from the subject matter treated of in them , and other especial circumstances of them . this was first attempted by the most learned didymus of alexandria , whose words therefore i have set down at large , and shall cast his observations into a more perspicuous method , with such additions as are needful for the further clearing of the whole matter . * in general , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie a wind or spirit , that is , any thing which moves and is not seen . so the air in a violent agitation , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and god made a wind or spirit , that is , a strong and mighty wind to pass over the earth for the driving and removal of the waters . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used john . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the wind bloweth where it listeth , and thou hearest the sound thereof , but canst not tell whence it cometh , nor whether it goeth ; which is a proper description of this first signification of the word . it is an agitation of the air which is unseen . so psal. . . and in this sense sometimes it signifies a violent and strong wind ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , kings . . and sometimes a cool and soft wind , or a light easie agitation of the air , such as often ariseth in the evenings of the spring or summer ; so gen. . . god walked in the garden , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the cool of the day ; that is , when the evening-air began to breath gently and moderate the heat of the day . so in the poet ; solis ad occasum cum frigidus aera vesper temperat . virgil. georg. . at the going down of the sun when the cold evening tempers the heat of the air. and some think this to be the sense of that place ; psal. . v. . who maketh his angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirits ; swift , agile , powerful as mighty winds . but the reader may consult our exposition on heb. . . sect. this is one signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , this is one thing denoted by it in the scripture . so among many other places expresly ; amos . . for lo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that formeth the mountains , and createth the spirit , that is , the wind. the lxx render this place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who establisheth the thunder , and createth the spirit ; though some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mountains . and the next words in the text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and declareth unto man what is his thought ; they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and declareth unto men his christ , or his anointed , or his messiah . for they took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by inadvertency , and not for want of points or vowels as some imagine , seeing the mistake consists in the casting out of a letter it self . and thence the old latin translation renders the words , firmans tonitruum , & creans spiritum , & annuncians in homines christum suum . which hierom rectified into , formans montes , & creans ventum , & annuntians homini eloquium suum ; discovering in his comment the mistake of the lxx . but it is certain that from the ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place , with the corrupt translations making mention of christ in the next words , some who of old denied the deity of the holy spirit , mightily insisted on it to prove him a creature , as may be seen in didymus , ambrose , hierom , hilarius , and the ancients generally . but the context determines the signification of the word beyond all just exceptions . it is the power of god in making and disposing of things here below , whether dreadful for their greatness and height , as the mountains ; or mighty and effectual in their operations , as the wind ; or secret in their conceptions , as the thoughts of men ; or stable in their continuance , as the night and day , the evening and morning , without the least respect to christ or the spirit , that it treateth of . sect. and i cannot but observe from hence , the great necessity there is of searching the original text in the interpretation of the scriptures ; as it might be evidenced by a thousand other instances . but one we may take from two great and learned men who were contemporaries in the latin church , in their thoughts on this place ; the one is ambrose , who interpreting these words in his second book de spiritu sancto , cap. . being deceived by the corrupt translation mentioned , annuncians in homines christum suum , is forced to give a very strained exposition of that which in truth is not in the text , and to relieve himself also with another corruption in the same place , where forming the mountains , is rendred by establishing the thunder ; and yet when he hath done all , can scarce free himself of the objection about the creation of the spirit , which he designs to answer . his words are , siquis propheticum dictum , ideo derivandum putet ad interpretationem spiritus sancti ; quia habet , annuncians in homines christum suum is ad incarnationis dominicae mysteria dictum facilius derivabit . nam si te movet quia spiritum dixit , & hoc non putas derivandum ad mysteria a assumptionis humanae ; persequere scripturas & invenies ptime congruere de christo , de quo bene convenit aestimari , quia firmavit tonitrua adventu suo ; vim videlicet & sonum coelestium scripturarum ; quar●m velut quodam tonitru mentes nostrae redduntur attonitae ; & timere dis●●●us , & reverentiam caelestibus deferamus oraculis . denique , in evangelio fratres domini filii tonitru dicebantur . et cum vox patris facta esset dicentis ad filium , & honorificavi te , & iterum honorificabo , judaei dicebant tonitruum factum esse illi . and hereon , with some observations to the same purpose , he adds ; ergo tonitrua ad sermones domini retulit quorum in omnem terram exivit sonus ; spiritum autem hoc loco , animam quam suscepit rationabilem & perfectam intelligimus . the substance of his discourse is , that treating of christ ( who indeed is neither mentioned nor intended in the text ) he speaks of confirming the thunder , ( which no where here appears ) by which the sound of the scriptures and preaching of the word is intended ; the spirit that was created being the humane soul of jesus christ. nor was he alone in this interpretation . didym . lib. . de spiritu sancto ; athanas , ad serapion . basil. lib. . contra eunom . amongst the grecians , are in like manner intangled with this corruption of the text ; as was also concil . sardicen . in socrat. lib. . cap. . the other person intended is hierom , who consulting the original , as he was well able to do , first translated the words , quia ecce formans montes & creans ventum , & annuntians homini eloquium suum , declares the mistake of the lxx , and the occasion of it : pro montibus qui hebraice dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , soli lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , tonitruum verterunt . cur autem illi spiritum & nos dixerimus ventum , qui hebraice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur , causa manifesta est . quodque sequitur annuncians homini eloquium suum , lxx transtulerent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verbi similitudine , & ambiguitate decepti . so he shews that it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , saith he , juxta aquilam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; symmachum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , juxta theodotionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; juxta quintam editionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence the word is , signifying both to meditate and to speak , so the word it self intends a conceived thought to be spoken afterwards . and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is reciprocal not relative . and to this purpose in his ensuing exposition ; qui confirmat montes , ad cujus vocem coelorum cardines et terrae fundamenta quatiuntur . ipse qui creat spiritum , quem in hoc loco non spiritum sanctum , ut haeretici suspicantur , sed ventum intelligimus , sive spiritum hominis , annuncians homini eloqium ejus ; qui cogitationum secreta cognoscit . hieron . in loc . sect. secondly ; because the wind on the account of its unaccountable variation , inconstancy and changes , is esteemed vain , not to be observed or trusted unto ; whence the wise-men tells us , that he which observeth the wind shall not sow , eccles. . . the word is used metaphorically to signify vanity , eccles. . . what profit hath a man that he hath laboured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the wind. so mic. . . if a man walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the wind and falshood ; that is , in vanity ; pretending to a spirit of prophecy , and falshood , vainly , foolishly , falsly boasting . so job . . should a wise-man utter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowledg of wind ? vain words with a pretence of knowledg of wisdom . as he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of wind. chap. . . so also jer. . . and the prophets shall become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wind ; or , be vain , foolish , uncertain , and false in their predictions . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used thus metaphorically in the new-testament . sect. thirdly ; by a metonymy also it signifies any part or quarter , as we say , of the world from whence the wind blowes ; as also a part of any thing divided into four sides or quarters . so jer. . . there were ninety and six pomegranats 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards a wind , that is , on the one side of the chapiter that was above the pillars in the temple . ezek. . . i will scatter a third part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all the winds , or all parts of the earth . hence the four quarters of a thing lying to the four parts of the world , are called its four winds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chro. . . whence are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the four winds in the new-testament , matth. . . this is the use of the word in general with respect unto things natural and inanimate ; and every place where it is so used gives it determinate sense . sect. again ; these words are used for any thing that cannot be seen or touched , be it in it self material and corporeal , or absolutely spiritual and immaterial ; so the vital breath which we and other living creatures breath is called . every thing wherein was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the breath of the spirit of life , gen. . . that vital breath which our lives are maintained by in respiration . so psal. . . job . . which is a thing material or corporeal . but most frequently it denotes things purely spiritual and immaterial . as in finite substances it signifies the rational soul of man , psal. . . into thy hands i commend , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is my soul ; they are the words whereby our saviour committed his departing soul into the hands of his father ; luk. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; his breath , say we , goeth forth ; he returneth to his earth . it is his soul and its departure from the body that is intended . this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that spirit of the sons of men that goeth upwards , when the spirit of a beast goeth downwards to the earth , or turneth to corruption , eccles. . . see chap. . . and chap. . . hence , fourthly , by a metonymy also , it is taken for the affections of the mind or soul of man ; and that whether they be good or evil , gen . . the spirit of jacob revived . he began to take heart and be of good courage , ezek. . . the prophets that walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after their spirit ; that is their own desires and inclinations , when indeed they had no vision but spake what they had a mind unto . numb . . . caleb is said to have another spirit than the murmuring people ; another mind , will , purpose , or resolution . it is taken for prudence , josh. . . anger , or the irascible faculty , eccles. . . fury , zech. . . he will cut off the spirit of princes ; that is , their pride , insolency , and contempt of others . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new testament frequently intends the intellectual part of the mind or soul , and that as it is active , or in action , luke . rom. . . thess. . . and oft-times it is taken for the mind in all its inclinations , in its whole habitual bent and design . angels also are called spirits . good angels , psal. . . and it may be an angel is intended , kings . . and evil angels , or devils , kings . , . for that spirit who appeared before the lord and offered himself to be a lying spirit in the mouths of ahab's prophets , was no other but he who appeared before god , job . who is called satan . these in the new testament are called unclean spirits , matth. . . and the observation of the ancients , that satan is not called a spirit absolutely , but with an addition or mark of distinction holds only in the new testament . * and because evil spirits are wont to torment the minds and bodies of men , therefore evil thoughts , disorders of mind , wicked purposes disquieting and vexing the soul , arising from or much furthered by melancholy distempers , are called , it may be , sometimes an evil spirit . the case of saul shall be afterwards considered . sect. in such variety are these words used and applyed in the scripture , because of some very general notions wherein the things intended do agree . for the most part there is no great difficulty in discovering the especial meaning of them , or what it is they signifie in the several places where they occur . their design and circumstances as to the subject matter treated of , determine the signification . and notwithstanding the ambiguous use of these words in the old and new testament , there are two things clear and evident unto our purpose . first , that there is in the holy scriptures a full distinct revelation or declaration of the spirit , or the spirit of god † as one singular , and every way distinct from every thing else that is occasionally or constantly signified or denoted by that word spirit . and this not only a multitude of particular places gives testimony unto , but also the whole course of the scripture supposeth , as that without an acknowledgment whereof nothing else contained in it can be understood or is of any use at all . for we shall find this doctrine to be the very life and soul which quickens the whole from first to last . take away the work and powerful efficacy of the holy spirit from the administration of it , and it will prove but a dead letter , of no saving advantage to the souls of men ; and take away the doctrine concerning him from the writing of it , and the whole will be unintelligible and useless . secondly , that what-ever is affirmed of this holy spirit , the spirit of god , it all relates either to his person or his operations . and these operations of his being various , are sometimes by a metonymy called spirit , whereof afterwards . i shall not therefore need to prove that there is an holy spirit distinct from all other spirits whatever , and from every thing else that on several occasions is signified by that name . for this is acknowledged by all that acknowledg the scriptures ; yea , it is so by jews and mahometans , as well as all sorts of christians . and indeed all those false apprehensions concerning him which have at this day any countenance given unto them , may be referred unto two heads . ( . ) that of the modern jews , who affirm the holy ghost to be the influential fluential power of god ; which conceit is entertained and diligently promoted by the socinians . ( . ) that of the mahumetans , who make him an eminent angel , and sometimes say it is gabriel , which being traduced from the ma●edonians of old , hath found some defenders and promoters in our dayes . sect. this then being the name of him concerning whom we treat , some things concerning it and the use of it , as peculiarly applyed unto him are to be premised . * for sometimes he is called ●he spirit absolutely , sometimes the holy spirit , or as we speak , the holy ghost ; sometimes the spirit of god , the good spirit of god , the spirit of truth and holiness ; sometimes the spirit of christ , or of the son. the first absolutely used , denotes his person ; the additions , express his properties and relation unto the other persons . in the name spirit two things are included . first , his nature or essence ; namely , that he is a pure spiritual or immaterial substance . for neither the hebrews nor the greeks can express such a being in its subsistence , but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a spirit . nor is this name firstly given unto the holy spirit in allusion unto the wind in its subtilty , agility and efficacy . for these things have respect only unto his operations , wherein from some general appearances his works and effects are likened unto the wind and its effects , joh. . . but it is his substance or being which is first intended in this name . so it is said of god , † joh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god is a spirit ; that is , he is of a pure spiritual immaterial nature , not confined unto any place , and so not regarding one more than another in his worship ; as is the design of the place to evince . it will therefore be said , that on this account the name of spirit is not peculiar unto the third person , seeing it contains the description of that nature , which is the same in them all . for whereas it is said god is a spirit , it is not spoken of this or that person , but of the nature of god abstractedly . i grant that so it is , * and therefore the name spirit is not in the first place characteristical of the third person in the trinity , but denotes that nature whereof each person is partaker . but moreover as it is peculiarly and constantly ascribed unto him ; it declares his especial manner and order of existence . so that where-ever there is mention of the holy spirit , his relation unto the father and son is included therein , for he is the spirit of god : and herein there is an allusion to somewhat created . not as i said to the wind in general , unto whose agility and invisibility he is compared in his operations , but unto the breath of man. for as the vital breath of a man hath a continual emanation from him , and yet is never separated utterly from his person or forsaketh him ; so doth the spirit of the father and the son proceed from them by a continual divine emanation , still abiding one with them . for all these allusions are weak and imperfect wherein substantial things are compared with accidental , infinite things with finite , and those that are eternal with those that are temporary . hence their disagreement is infinitely more than their agreement ; yet such allusions doth our weakness need instruction from and by . thus he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , psal. . . the spirit or breath of the mouth of the lord ; or of his nostrils ; as psal. . . wherein there is an eminent allusion unto the breath of a man. of the manner of this proceeding and emanation of the spirit from the father and the son so far as it is revealed , and as we are capable of an useful apprehension of it , i have treated elsewhere . and from hence , or the subsistence of the holy spirit in an eternal emanation from the father and son as the breath of god , did our saviour signifie his communication of his gifts unto his disciples by breathing on them , john . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and because in our first creation it is said of adam , that god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , breathed into his nostrils the breath of life , gen. . . he hath the same appellation with respect unto god , psal. . . thus is he called the spirit . and because as we observed before the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is variously used , didymus de spiritu sancto , lib. . supposeth that the prefixing of the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth distinguish the signification , and confine it to the holy ghost in the new testament . oft-times no doubt it doth so , but not alwayes as is manifest from joh. . . where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and yet only signifies the wind. but the subject treated of and what is affirmed of him , will sufficiently determine the signification of the word , where he is called absolutely the spirit . sect. again ; he is called by way of eminency the holy spirit , or the holy ghost . * this is the most usual appellation of him in the new testament . and it is derived from the old , psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit of thy holiness , or thy holy spirit . isa. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit of his holiness , or his holy spirit . hence are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy spirit , and the spirit of holiness in common use among the jews . in the new testament he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that holy spirit . and we must enquire the special reasons of this adjunct . some suppose it is only from his peculiar work of sanctifying us , or making us holy. for this effect of sanctification is his peculiar work and that of what sort soever it be ; whether it consist in a separation from things profane and common unto holy uses and services ; or whether it be the real infusion and operation of holiness in men , it is from him in an especial manner . and this also manifesteth him to be god , for it is god alone who sanctifyeth his people . levit. . . i am jehovah who sanctifieth you . and god in that work ascribes unto himself the title of holy in an especial manner , and as such would have us to consider him . levit. . . i the lord which sanctifieth you am holy. and this may be one reason of the frequent use of this property with reference unto the spirit . sect. but this is not the whole reason of this name and apellation . for where he is first so mentioned he is called the spirit of gods holiness , psal. . . isa . , . and in the new testament absolutely the spirit of holiness , rom. . . and this respects his nature in the first place , and not merely his operations . * as god then absolutely is called holy , the holy one , and the holy one of israel , being therein described by that glorious property of his nature whereby he is glorious in holiness ; exod. . , and whereby he is distinguished from all false gods ; who is like unto thee o jehovah , among the gods , who is like unto thee , glorious in holiness ; so is the spirit called holy to denote the holiness of his nature . and on this account is the opposition made between him and the unholy , or unclean spirit . mark. . , . he that shall blaspheme against the holy spirit , hath never forgivness . because they said he hath an unclean spirit . and herein first his personality is asserted ; for the unclean spirit is a person . and if the spirit of god were only a quality or accident as some fancy and dream , there could no comparative opposition be made between him and this unclean spirit , that is the devil . so also are they opposed with respect unto their natures . his nature is holy , whereas that of the unclean spirit is evil and perverse . this is the foundation of his being called holy ; even the eternal glorious holiness of his nature . and on this account he is so stiled also with respect unto all his operations . for it is not only with regard unto the particular work of regeneration and sanctification , or making of us holy , but unto all his works and operations that he is so termed . for he being the immediate operator of all divine works that outwardly are of god , and they being in themselves all holy be they of what kind soever , he is called the holy spirit . yea he is so called to attest and witness that all his works , all the works of god , are holy , although they may be great and terrible , and such as to corrupt reason may have an other appearance ; in all which we are to acquiesce in this , that the holy one in the midst of us will do no iniquity , zeph. . . the spirit of god then is thus frequently and almost constantly called holy ; to attest that all the works of god whereof he is the immediate operator are holy. for it is the work of the spirit to harden and blind obstinate sinners , as well as to sanctifie the elect. and his acting in the one is no less holy than in the other , although holiness be not the effect of it in the objects . so when he came to declare his dreadful work of the final hardning and rejection of the jews , one of the most tremendous effects of divine providence , a work which for the strangeness of it men would in no wise believe , though it were declared unto them , acts . . he was signally proclamed holy by the seraphims that attended his throne , isa. . , , , . joh. . . acts . . sect. there are indeed some actions on men and in the world , that are wrought by god's permission and in his righteous judgment , by evil spirits ; whose persons and actings are placed in opposition to the spirit of god. so sam. . , . the spirit of the lord departed from saul , and an evil spirit from the lord troubled him . and saul's servants said unto him , behold now an evil spirit from god troubleth thee . so also v. . the evil spirit from god was upon saul . so chap. . . chap. . . this spirit is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an evil spirit of god , chap. . . and absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a spirit of god , v. . where we have supplied evil in the translation . but these expressions are to be regulated and explained by v. . where he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an evil spirit from the lord , that is appointed and commissioned by him , for the punishing and terrifying of saul . for as the spirit of the lord departed from him by with-drawing his assistance and influential operations , whereby he had wrought in him those gifts and abilities of mind which fitted him unto the discharge of his kingly office , upon the first impressions whereof he was turned into another man from what he was in his private condition , sam. . , . so the evil spirit came upon him to excite out of his own adust melancholy , discontents , fears , a sense of guilt , as also to impress terrifying thoughts and apprehensions on his imagination . for so it is said an evil spirit from the lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sam. . . terrified him , frightened him with dreadful agitations of mind . and that we may touch a little on this by the way ; the foundation of this trouble and distress of saul lay in himself . for as i do grant that he was sometimes under an immediate agitation of body and mind from the powerful impressions of the devil upon him , for under them it is said , he prophesied in the midst of the house , sam. . . which argues an extraordinary and involuntary effect upon him ; yet principally he wrought by the excitation and provocation of his personal distempers moral and natural . for these have in themselves a great efficacy in cruciating the minds of guilty persons . so tacitus observes out of plato ; annal. lib. . neque frustra praestantissimus humanae sapientiae firmare solitus est , si recludantur tyrannorum mentes posse aspici laniatus & ictus ; quando ut corpora verberibus ita saevitia , libidine , malis consultis animus dilaceretur . the most eminent wiseman was not wont in vain to affirm , that if the minds of tyrants were laid open and discovered , it would be seen how they were cruciated and punished ; seeing that as the body is rent and torn by stripes , so is the mind , by cruelty , lusts , evil counsels and undertakings ; so he , as i suppose from plato de repub. lib. . where socrates disputes sundry things to that purpose . and another roman historian gives us a signal instance hereof in jugurtha , after he had contracted the guilt of many horrible wickednesses . * and yet this work in it self is of the same kind with what god sometimes employs holy angels about , because it is the execution of his righteous judgments . so it was a watcher and an holy one that in such a case smote nebuchadnezzar with a sudden madness and frenzy , dan. . , . sect. to return ; as he is called the holy , so he is the good spirit of god. psal. . v , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thy spirit is good , lead me into the land of uprightness . so ours . rather , thy good spirit shall lead me. or as junius ; spiritu tuo bono deduc me ; lead me by thy good spirit . the chaldee here adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the good spirit of thy holiness ; or thy holy good spirit . didymus lib. . de spirit . sanc. says that some copies here read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a remembrance whereof is in the m. s. of t●cla and not elsewhere . so nehem. . . thou gavest them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that good spirit of thine to instruct them . and he is called so principally from his nature which is essentially good ; as there is none good but one that is god , matth. . . as also from his operations which are all good as they are holy ; and unto them that believe are full of goodness in their effects . crel . prolegom . p. . distinguisheth between this good spirit and the holy spirit , or the holy ghost . for this good spirit he would confine unto the old testament , making it the author or cause of those gifts of wisdom , courage , prudence , and government that were granted unto many of the people of old . so it is said of bezaliel , that he was filled with the spirit of god , in wisdom and understanding , and in knowledg , exod. . . so chap. . . that is , saith he , with this good spirit of god. so also it is pretended in all those places where the spirit of god is said to come on men to enable them unto some great and extraordinary work ; as judg. . . but this is plainly to contradict the apostle , who tells us , that there are indeed various operations , but one spirit ; and that the one and self same spirit worketh all these things as he pleaseth . * and if from every different or distinct effect of the spirit of god , we must multiply spirits , and assign every one of them to a distinct spirit , no man will know what to make of the spirit of god at last . probably we shall have so many feigned spirits , as to lose the only true one. as to this particular instance , david prays that god would lead him by his good spirit , psal. . . now certainly this was no other but that holy spirit which he prays in another place that the lord would not take from him . psal. . . take not thy holy spirit from me , which is confessed to be the holy ghost . this he also mentions sam. . . the spirit of the lord spake by me , and his word was in my tongue . and what spirit this was peter declares , epist. chap. . v. . the holy men of god spake in old time as they were moved by the holy ghost . so vain is this pretence . sect. again ; he is commonly called the spirit of god , and the spirit of the lord ; so in the first mention of him , gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit of god , moved on the face of the waters . and i doubt not but that the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elohim , which includes a plurality in the same nature is used in the creation and the whole description of it , to intimate the dictinction of the divine persons ; for presently upon it the name jehovah is mentioned also , chap. . . but so as elohim is joyned with it . but that name is not used in the account given us of the work of creation , because it hath respect onely unto the unity of the essence of god. now the spirit is called the spirit of god , originally and principally as the son is called the son of god. for the name of god in those enunciations is taken personally for the father ; that is god the father , the father of christ and our father , john . . and he is thus termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon the account of the order and nature of personal subsistence and distinction in the holy trinity . the person of the father being fons & origo trinitatis , the son is from him by eternal generation , and is therefore his son , the son of god , whose denomination as the father is originally from hence , even the eternal generation of the son. so is the person of the holy spirit from him by eternal procession or emanation . hence is that relation of his to god even the father , whence he is called the spirit of god. and he is not only called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit of god , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit that is of god , which proceedeth from him as a distinct person . * this therefore arising from and consisting in his proceeding from him , he is called metaphorically the breath of his mouth , as proceeding from him by an eternal spiration . on this foundation and supposition , he is also called , secondly , the spirit of god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to difference him from all other spirits whatever ; as , thirdly , also because he is promised , given , and sent of god , for the accomplishment of his whole will and pleasure towards us . the instances hereof will be afterwards considered . but these appellations of him have their foundation in his eternal relation unto the father before mentioned . sect. on the same account originally he is also called the spirit of the son. god hath sent forth the spirit of the son into your hearts , gal. . . and the spirit of christ : what time the spirit of christ that was in them did signifie , pet. . . so rom. . . but ye are not in the flesh but in the spirit , if so be that the spirit of god dwell in you . * now if any man have not the spirit of christ he is none of his . the spirit therefore of god , and the spirit of christ , are one and the same . for that hypothetical proposition , if any man have not the spirit of christ he is none of his , is an inference taken from the words foregoing ; if so be that the spirit of god dwell in you . and this spirit of christ , v. . is said to be the spirit of him that raised up jesus from the dead . look then in what sense he is said to be the spirit of god , that is of the father , in the same he is said to be the spirit of the son. and this is because he proceedeth from the son also . and for no other reason can he be so called , at least not without the original and formal reason of that appellation . secondarily , i confess he is called the spirit of christ , because promised by him , sent by him , and that to make effectual and accomplish his work towards the church . but this he could not be unless he had antecedently been the spirit of the son by his proceeding from him also . for the order of the dispensation of the divine persons towards us , ariseth from the order of their own subsistence in the same divine essence . and if the spirit did proceed only from the persons of the father , he could not be promised , sent , or given by the s n. consider therefore the humane nature of christ in it self and abstractedly , and the spirit cannot be said to be the spirit of christ. for it was anointed and endowed with gifts and graces by him as we shall shew . and if from hence he may be said to be the spirit of christ without respect unto his proceeding from him as the son of god , then he may be also said to be the spirit of every believer who hath received the unction , or are anointed with his gifts and graces . for although believers are so as to measure and degree unspeakably beneath what christ was , who received not the spirit by measure ; yet as he is the head , and they are the members of the same mystical body , their unction by the spirit is of the same kind . but now the spirit of god may not be said to be the spirit of this or that man who hath received of his gifts and graces . david prayes , take not thy holy spirit from me ; not my holy spirit . and he is distinguished from our spirits even as they are sanctified by him . rom. . . the spirit himself beareth witness with our spirit . no more than can he be said to be the spirit of christ meerly upon the account of his communications unto him , although in a degree above all others inconceivably excellent . for with respect hereunto he is still called the spirit of god or the father who sent him , and anointed the humane nature of christ with him . sect. it will be said , perhaps , that he is called the spirit of christ , because he is promised given and poured out by him . so peter speaks acts . . having received of the father the promise of the holy ghost , he hath shed forth this which ye now see and hear . but in this regard , namely as given by christ the mediator he is expresly called the spirit of the father ; he was given as the promise of the father ; for so he is introduced speaking , v. . it shall come to pass in the last days , saith god , i will pour out of my spirit on all flesh . and so our saviour tells his disciples , that he would pray the father and he should give them another comforter , even the spirit of truth , joh. . , . nor is he otherwise the spirit of christ originally and formally , but as he is the spirit of god , that is as christ is god also . on this supposition , i grant as before , that he may consequentially be called the spirit of christ , because promised and sent by him , because doing his work , and communicating his grace image and likeness to the elect. sect. and this is yet more plain ; pet. . , . of which salvation the prophets have enquired and searched diligently , who prophesyed of the grace that should come unto you ; searching what , or what manner of time , the spirit of christ which was in them did signify . and this spirit is said absolutely to be the holy ghost ; epist. chap. . . so then the spirit that was in the prophets of old in all ages since the world began , before the incarnation of the son of god is called the spirit of christ , that is of him who is so . now this could not be , because he was anointed by that spirit , or because he gave it afterwards to his disciples ; for his humane nature did not exist in the time of their prophesying . those indeed who receive him after the unction of the humane nature of christ , may be said in some sense to receive the spirit of christ because they are made partakers of the same spirit with him , to the same ends and purposes according to their measure . but this cannot be so with respect unto them who lived and prophesyed by him and died long before his incarnation . wherefore it is pleaded by those who oppose both the deity of christ and the spirit , which are undeniably here attested unto , that the spirit here , whereby they cannot deny the holy ghost to be intended is called the spirit of christ , because the prophets of old who spake by him did principally prophesy concerning christ , and his grace , and delivered great mysteries concerning them . so christ is made in this place the object of the spirits teaching , and not the author of his sending . so crell . prolegom . p. . . but why then is he not called the spirit of god also on this reason ; because the prophets that speak by him , treated wholly of god , the things and the will of god ? this they will not say , for they acknowledg him to be the vertue and power of god inherent in him and proceeding from him . but then whereas god even the father is a person , and christ is a person , and the spirit is said to be the spirit of god , and the spirit of christ , whence doth it appear that the same expression must have different interpretations ; and that the spirit , is called the spirit of god because he is so and proceedeth from him ? but the spirit of christ because he is not so , but only treateth of him ? the answer is ready ; namely because the father is god , but christ is not , and therefore could not give the spirit when he was not . this is an easie answer ; namely to deny a fundamental truth , and to set up that denyal in an opposition unto a clear testimony given unto it . but the truth is , this pretended sense leaves no sense at all in the words . for if the spirit which was in the prophets be called the spirit of christ , only because he did before-hand declare the things of christ , that is his suffering and the glory that did ensue , and that be the sole reason of that denomination , then the sense or importance of the words is this , searching what or what manner of time the spirit which did signifie when it testified before hand the sufferings of christ which was in them did signifie when he testified before hand the sufferings of christ. for according to this interpretation , the spirit of christ is nothing but the spirit as testifying before-hand of him , and thence alone is he so called ; the absurdity whereof is apparent unto all . sect. but countenance is indeavoured unto this wresting of the scripture from joh. . . every spirit that confesseth not that jesus christ is come in the flesh is not of god ; and this is that of antichrist whereof you have heard that it should come , and even now already is it in the world. for say some the spirit of antichrist is said to be in the world , when antichrist was not as yet come . but the spirit here intended , is not called the spirit of antichrist , because it declared and foretold the things of antichrist before his coming ; on which account alone they allow the spirit of god in the prophets of old to be called the spirit of christ. they have therefore no countenance from this place which failes them in the principal thing they would prove by it . again supposing those words , whereof you have heard that it should come and is now in the world , are to be interpreted of the spirit mentioned and not of antichrist himself , yet no more can be intended , but that the false teachers and seducers which were then in the world acted with the same spirit , as antichrist should do at his coming . and so there is no conformity between these expressions . besides the spirit of antichrist was then in the world , as was antichrist himself ; so far as his spirit was in the world , so far was he so also ; for antichrist and his spirit cannot be separated . both he and it were then in the world , in their forerunners who opposed the truth of the gospel about the incarnation of the son of god and his sufferings . and indeed the spirit of antichrist in this place , is no more but his doctrines ; antichristian doctrine which is to be tryed and rejected . neither is any singular person intended by antichrist , but a mysterious opposition unto christ and the gospel , signally headed by a series of men in the latter days . he therefore and his spirit began to be together in the world in the apostles days , when the mystery of iniquity began to work , thessal . . . there is therefore no countenance to be taken from these words , unto the perverting and wresting of that other expression concerning the spirit of christ in the prophets of old . this therefore is the formal reason of this apellation . the holy spirit is called the spirit of the son , and the spirit of christ , upon the account of his procession or emanation from his person also . without respect hereunto he could not be called properly the spirit of christ ; but on that supposition he may be , he is so denominated , from that various relation & respect that he hath unto him in his work and operations . thus is the spirit called in the scripture , these are the names whereby the essence and subsistence of the third person in the holy trinity are declared . how he is called on the account of his offices and operations will be manifested in our progress . divine nature and personality of the holy spirit proved and vindicated . chap. iii. ( . ) ends of our consideration of the dispensation of the spirit . ( . ) principles premised thereunto . ( . ) the nature of god the foundation of all religion . ( . ) divine revelation gives the rule and measure of religious worship . ( . ) god hath revealed himself as three in one. ( . ) distinct actings and operations ascribed unto these distinct persons . ( . ) therefore the holy spirit a divine distinct person . ( . ) double opposition to the holy spirit . ( . ) by some his personality granted , and his deity denyed . ( . ) his personality denyed by the socinians . ( . ) proved against them . ( . ) the open vanity of their pretences . matth. . . pleaded . ( , , . ) appearances of the spirit under the shape of a dove . ( . ) explained and improved . ( . ) his appearance as fire opened . ( . ) his personal subsistence proved . ( . ) personal properties assigned unto him . understanding . argument from hence pleaded and vindicated . ( . ) a will ; joh. . jam. . . cleared . ( . ) exceptions removed . ( . ) power . ( , , &c. ) other personal ascriptions to him , with testimonies of them , vindicated and explained . sect. we shall now proceed to the matter it self designed unto consideration ; namely , the dispensation of the spirit of god unto the church . and i shall endeavour to six what i have to offer upon its proper principles , and from them to educe the whole doctrine concerning it . and this must be so done , as to manifest the interest of our faith , obedience , and holy worship , in the whole and each part of it . for these are the immediate ends of all divine revelations ; according to that holy maxime of our blessed saviour ; if you know these things , happy are ye if you doe them . to this end the ensuing principles are to be observed . sect. . the nature and being of god is the foundation of all true religion and holy religious worship in the world. the great end for which we were made , for which we were brought forth by the power of god into this world , is to worship him and to give glory unto him . for he made all things for himself or his own glory ( prov. . . ) to be rendred unto him according to the abilities and capacities that he hath furnished them withal , revel . . . and that which makes this worship indispensibly necessary unto us , and from whence it is holy or religious , is the nature and being of god himself . there are indeed many parts or acts of religious worship which immediately respect , ( as their reason and motive ) what god is unto us , or what he hath done and doth for us . but the principal and adaequate reason of all divine worship and that which makes it such , is what god is in himself . because he is , that is , an infinitely glorious , good , wise , holy , powerful , righteous , self-subsisting , self-sufficient , all-sufficient being , the fountain , cause and author of life and being to all things , and of all that is good in every kind , the first cause , last end , and absolutely sovereign lord of all , the rest and all-satisfactory reward of all other beings , therefore is he by us to be adored , and worshipped with divine and religious worship . hence are we in our hearts , minds and souls , to admire , adore , and love him , his praises are we to celebrate ; him to trust and fear , and so to resign our selves and all our concernments unto his will and disposal ; to regard him with all the acts of our minds and persons , answerably to the holy properties and excellencies of his nature . this it is to glorify him as god. for seeing of him , and through him , and to him are all things , to him must be glory for ever , rom. . . believing that god thus is , and that he is a rewarder of them that seek him , is the ground of all coming unto god in his worship , heb. . . and herein lies the sin of men , that the invisible things of god being manifest unto them , even his eternal power and godhead , yet they do not glorify him as god , rom. . . this is to honour , worship , fear god for himself ; that is , on the account of what he is himself . where the divine nature is , there is the true , proper , formal object of religious worship , and where that is not , it is idolatry to ascribe it to or exercise it towards any . and this god instructs us in , in all those places where the proclaimes his name and describes his eternal excellencies , and that either absolutely or in comparison with other things . all is that we may know him to be such a one , as is to be worshipped and glorified for himself , or his own sake . sect. secondly ; the revelation that god is pleased to make of himself unto us , gives the rule and measure of all religious worship and obedience . his being absolutely considered as comprehending in it all infinitely divine perfections , is the formal reason of our worship ; but this worship is to be directed , guided , regulated , by the revelation he makes of that being , and of those excellencies unto us . this is the end of divine revelation ; namely to direct us in paying that homage which is due unto the divine nature . i speak not now only of positive institutions which are the free effects of the will of god depending originally and solely on revelation , and which therefore have been various and actually changed . but this is that which i intend . look what way soever god manifesteth his being and properties unto us , by his works or his word , our worship consisteth in a due application of our souls unto him according to that manifestation of himself . sect. thirdly ; god hath revealed or manifested himself as three in one. and therefore as such is to be worshipped and glorified by us ; that is , as three distinct persons , subsisting in the same infinitely holy one individed essence . this principle might be , and had not that labour been obviated , ought to have been here at large confirmed , it being that which the whole ensuing discourse doth presuppose and lean upon . and in truth i fear that the failing of some mens profession begins with their relinquishment of this foundation . it is now evident unto all , that here hath been the fatal miscarriage of those poor deluded souls amongst us whom they call quakers . and it is altogether in vain to deal with them about other particulars , whilst they are carried away with infidelity from this foundation . convince any of them of the doctrine of the trinity , and all the rest of their imaginations vanish into smoak : and i wish it were so with them only . there are others and those not a few , who either reject the doctrine of it as false , or despise it as unintelligible , or neglect it as useless or of no great importance . i know this ulcer lies hid in the minds of many , and cannot but expect when it will break out and cover the whole body with its defilements whereof they are members . but these things are left to the care of jesus christ. the reason why i shall not in this place insist professedly on the confirmation and vindication of this fundamental truth , is because i have done it elsewhere , as having more than once publickly cast my mite into this sanctuary of the lord ; for which and the like services wherein i stand indebted unto the gospel , i have met with that reward which i did alwayes except . for the present i shall only say , that on this supposition that god hath revealed himself as three in one ; he is in all our worship of him so to be considered . and therefore in our initiation into the profession and practice of the worship of god according to the gospel , we are in our baptism ingaged to it , in the name of the father , the son , and the holy ghost , mat. . . this is the foundation of our doing all the things that christ commands us , v. . unto this service we are solemnly dedicated , namely of god , as father , son , and holy spirit ; as they are each of them equally participant of the same divine nature . sect. fourthly ; these persons are so distinct in their peculiar subsistence , that distinct actings and operations are ascribed unto them . and these actings are of two sorts ; ( . ) ad intra , which are those internal acts in one person whereof another person is the object . and these acts ad invicem , or intra , are natural and necessary inseparable from the being and existence of god. so the father knows the son , and loveth him , and the son seeth , knoweth , and loveth the father . in these mutual actings , one person is the object of the knowledg and love of the other . john . . the father loveth the son , and hath given all things into his hand , chap. . . the father loveth the son , matth. . . no man knoweth the son but the father , neither knoweth any man the father save the son. john . . none hath seen the father save he which is of god he hath seen the father . this mutual knowledg and love of father and son is expressed at large , prov. . . which place i have opened and vindicated elsewhere . and they are absolute , infinite , natural and necessary unto the being and blessedness of god. so the spirit is the mutual love of the father and the son , knowing them as he is known , and searching the deep things of god. and in these mutual internal eternal actings of themselves , consists much of the infinite blessedness of the holy god. again , ( . ) there are distinct actings of the several persons ad extra , which are voluntary or effects of will and choice , and not natural or necessary . and these are of two sorts , ( . ) such as respect one another . for there are external acts of one person towards another ; but then the person that is the object of these actings is not considered absolutely as a divine person , but with respect unto some peculiar dispensation and condescention . so the father gives , sends , commands the son , as he had condescended to take our nature upon him , and to be the mediator between god and man. so the father and the son do send the spirit , as he condescends in an especial manner to the office of being the sunctifier and comforter of the church . now these are free and voluntary acts , depending upon the sovereign will counsel & pleasure of god , and might not have been without the least diminution of his eternal blessedness . ( . ) there are especial acts ad extra towards the creatures . * this the whole scripture testifieth unto , so that it is altogether needless to confirm it with particular instances . none who have learned the first principles of the doctrine of christ , but can tell you what works are ascribed peculiarly to the father , what to the son , and what to the holy ghost . besides this will be manifested afterwards in all the distinct actings of the spirit , which is sufficient for our purpose . sect. fifthly ; hence it follows unavoidably , that this spirit of whom we treat , is in himself a distinct , living , powerful , intelligent divine person ; for none other can be the author of those internal and external divine acts and operations which are ascribed unto him . but here i must stay a little , and firm that foundation which we build upon . for we are in the investigation of those things which that one and self-same spirit distributeth according to his own will. and it is indispensibly necessary unto our present design , that we enquire who , and what that one and self-same spirit is ; seeing on him and his will all these things do depend . and we do know likewise , that if men prevail in the opposition they make unto his person , it is to no great purpose to concern our selves in his operations . for the foundation of any fabrick being taken away , the superstructure will be of no use nor abide . sect. the opposition that is made in the world against the spirit of god doctrinally , may be reduced unto two heads . for some there are who grant his personality , or that he is a distinct self-subsisting person ; but they deny his deity , deny him to be a participant of the divine nature , or will not allow him to be god. a created finite spirit they say he is , but the chiefest of all spirits that were created , and the head of all the good angels . such a spirit they say there is , and that he is called the spirit of god , or the holy ghost , upon the account of the work wherein he is employed . this way went the macedonian hereticks of old , and they are now followed by the mahumetans ; and some of late among our selves have attempted to revive the same frenzy . but we shall not need to trouble our selves about this notion . the folly of it is so evident , that it is almost by all utterly deserted . for such things are affirmed of the holy ghost in the scripture , as that to assert his personality and deny his deity , is the utmost madness that any one can fall into in spiritual things . wherefore the socinians , the present great enemies of the doctrine of the holy trinity , and who would be thought to go soberly about the work of destroying the church of god , do utterly reject this plea and pretence . but that which they advance in the room of it is of no less pernitious nature and consequence . for granting the things assigned to him to be the effects of divine power , they deny his personality ; and assert that what is called by the name of the spirit of god , or the holy spirit , is nothing but a quality in the divine nature , or the power that god puts forth for such and such purpose ; which yet is no new invention of theirs . * i do not design here professedly to contend with them about all the concernments of this difference ; for there is nothing of importance in all their pretences or exceptions , but it will in one place or other occur unto consideration in our progress ; i shall onely at present confirm the divine personality of the holy ghost with one argument ; which i will not say is such as no man can return the shew of an answer unto ; for what is it that the serpentine wits of men will not pretend an answer unto , or an exception against , if their lusts and prejudices require them so to do ? but i will boldly say , it is such as that the gates of hell shall never prevail against it in the hearts of true believers , the strengthning of whose faith is all that in it i do aim at . and if it doth not unto all unprejudiced persons evince the truth and reality of the divine personality of the holy ghost , it must certainly convince all men , that nothing which is taught or delivered in the scripture can possibly be understood . sect. one consideration which hath in part been before proposed i shall premise , to free the subject of our argument from ambiguity . and this is that this word or name spirit is used sometimes to denote the spirit of god * himself , and sometimes his gifts and graces , the effects of his operations on the souls of men. and this our adversaries in this cause are forced to confess , and thereon in all their writings distinguish between the holy spirit and his effects . this alone being supposed , i say it is impossible to prove the father to be a person , or the son to be so , both which are acknowledged any other way , than we may and do prove the holy ghost to be so . for he to whom all personal properties , attributes , adjuncts , acts and operations are ascribed , and unto whom they do belong , and to whom nothing is or can be truly and properly ascribed , but what may and doth belong unto a person , he is a person , and him are we taught to believe so to be . so know we the father to be a person , as also the son. for our knowledg of things is more by their properties and operations , than by their essential forms . especially is this so with respect to the nature being and existence of god , which are in themselves absolutely incomprehensible , now i shall not confirm the assumption of this argument with reference unto the holy ghost from this or that particular testimony , nor from the assignation of any single personal property unto him , but from the constant uniform tenor of the scripture in ascribing all these properties unto him . and we may add hereunto , that things are so ordered in the wisdom of god , that there is no personal property that may be found in an infinite divine nature , but it is in one place or other ascribed unto him . sect. there is no exception can be laid against the force of this argument , but only that some things on the one hand are ascribed unto the spirit which belong not unto a person , nor can be spoken of him who is so ; and on the other , that sundry things that properly belong to persons are in the scripture figuratively ascribed unto such things as are not so . thus as to the first head of this exception , the holy spirit is said to be poured out , to be shed abroad , to be an unction , or the like , of all which expressions we shal treat afterwards . what then shall we say , that he is not a person , but only the power of god ? will this render those expressions concerning him proper ? how can the vertue of god or the power of god be said to be poured out , to be shed abroad & the like ? wherefore both they and we acknowledg that these expressions are figurative , as many things are so expressed of god in the scripture and that frequently ; and what is the meaning of them under their figurative colours we shall afterwards declare . this therefore doth not in the least impeach our argument , unless this assertion were true generally ; that whatever is spoken of figuratively in the scripture is no person ; which would leave no one in heaven or earth . on the other side it is confessed that there are things peculiar unto rational subsistents or persons , which are ascribed sometimes unto those that are not so . many things of this nature , as to hope , to believe , to bear , are ascribed unto charity ; cor. . but every one presently apprehends that this expression is figurative ; the abstract being put for the cencrete , by a metalepsis ; and charity is said to do that , which a man endued with that grace will doe . so the scripture is said to see , to foresee , to speak , and to judg , which are personal actings ; but who doth not see and grant that a metonymy , is and must be allowed in such assignations ; that being ascribed unto the effect , the scripture , which is proper to the cause , the spirit of god speaking in it . so the heavens and the earth are said the hear , and the fields with the trees of the forrest to sing and clap their hands , by a prosopopeia . now concerning these things there is no danger of mistake . the light of reason and their own nature therein , do give us a sufficient understanding of them . and such figurative expressions as are used concerning them , are common in all good authors . besides the scripture it self in other places innumerable doth so teach and declare what they are , as that its plain and direct proper assertions do sufficiently expound its own figurative enunciations . for these and such like ascriptions are only occasional , the direct description of the things themselves is given us in other places . but now with respect unto the spirit of god all things are otherwise . the constant uniform expressions concerning him , are such as declare him to be a person endowed with all personal propertys , no description being any-where given of him inconsistent with their proper application to him . sect. if a sober , wise , and honest man , should come and tell you , that in such a countrey where he hath been , there is one who is the governour of it that doth well discharge his office ; that he heareth causes , discerneth right , distributes justice , relieves the poor , comforts them that are in distress ; supposing you gave him that credit which honesty wisedom and sobriety do deserve , would you not believe that he intended a righteous , wise , diligent , intelligent person , discharging the office of a governour ? what else could any man living imagine ? but now suppose that another unknown person , or so far as he is known justly suspected of deceit and forgery , should come unto you and tell you , that all which the other informed you and acquainted you withal was indeed true ; but that the words which he spake have quite another intention . for it was not a man or any person that he intended , but it was the sun or the wind that he meant by all which he spake of him . for whereas the sun by his benign influences doth make a countrey fruitful and temperate , suited to the relief and comfort of all that dwell therein , and disposeth the minds of the inhabitants unto mutual kindness and benignity ; he described these things figuratively unto you , under the notion of a righteous governour and his actions , although he never gave you the least intimation of any such intention . must you not now believe that either the first person whom you know to be a wise sober and honest man , was a notorious trister , and designed your ruine if you were to order any of your occasions according to his reports ; or that your latter informer whom you have just reason to suspect of falsehood and deceit in other things , hath endeavoured to abuse both him and you ; to render his veracity suspected , and to spoyl all your designs grounded thereon . one of these you must certainly conclude upon . and it is no otherwise in this case . the scripture informes us , that the holy ghost rules in and over the church of god , appointing overseers of it under him , that he discerns and judgeth all things , that he comforteth them that are faint , strengthens them that are weak , is grieved with them and provoked by them who sin , and that in all these and in other things of the like nature innumerable , he worketh , ordereth and disposeth all according to the counsel of his own willl . hereupon it directeth us so to order our conversation towards god , that we do not grieve him nor displease him , telling us thereon , what great things he will doe for us , on which we lay the stress of our obedience and salvation . can any man possibly that gives credit to the testimony thus proposed in the scripture , conceive any otherwise of this spirit , but as of an holy , wise , intelligent , person . now whilst we are under the power of these apprehensions , there come unto us some men , socinians or quakers , whom we have just cause on many other accounts to suspect at least of deceit and falsehood ; and they confidently tell us that what the scripture speaks concerning the holy spirit is indeed true ; but that in and by all the expressions which it useth concerning him , it intendeth no such person as it seems to do , but an accident , a quality , an effect , or influence of the power of god , which figuratively doth all the things mentioned ; namely , that hath a will figuratively , and understanding figuratively , discerneth and judgeth figuratively , is sinned against figuratively , and so of all that is said of him. can any man that is not forsaken of all natural reason as well as spiritual light , chuse now but determine that either the scripture designed to draw him into errors and mistakes about the principal concernments of his soul , and so to ruine him eternally ; or that these persons who would impose such a sense upon it , are indeed corrupt seducers that seek to overthrow his faith and comforts ? such will they at last appear to be : i shall now proceed to confirm the argument proposed . sect. . all things necessary to this purpose are comprized in the solemn form of our initiation into covenant with god. mat. . . our lord jesus christ commands his apostles to disciple all nations , baptizing them in the name of the father , and the son , and the holy ghost . this is the foundation we lay of all our obedience and profession which are to be regulated by this initial ingagement . now no man will or doth deny but that the father and the son are distinct persons . some indeed there are who deny the son to be god ; but none are so mad as to deny him to be a person , though they would have him only to be a man. all grant him , whether god and man , or only man , to be a distinct person from the father . now what confusion must this needs introduce , to add to them and to joyn equally with them as to all the concerns of our faith and obedience , the holy ghost , if he be not a divine person even as they ? if as some fancy he be as person indeed , but not one that is divine but a creature , then here is openly the same honour assigned unto him who is no more , as unto god himself . this elsewhere the scripture declares to be idolatry to be detested , gal. . . rom. . . and if he be not a person but a vertue and quality in god , and emanation of power from him , concerning which our adversaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speak things portentous and unintelligible , what sense can any man apprehend in the words ? sect. besides ; whatever is ascribed unto the other persons either with respect unto themselves or our duty towards them , is equally ascribed unto the holy ghost . for whatsoever is intended by the name of the father and the son , he is equally with them concerned therein . it is not the name father , and the name son , but the name of god , that is of them both , that is intended . it is a name common to them all , and distinctly applyed unto them all ; but they have not in this sense distinct or divers names . and by the name of god , either his being or his authority is signified ; for other intention of it none have been able to invent . take the name here in either sense , and it is sufficient as to what we intend . for if it be used in the first way , then the being of the spirit must be acknowledged to be the same with that of the father . if in the latter he hath the same divine authority with him . he who hath the nature and authority of god is god , is a divine person . sect. our argument then from hence , is not meerly from his being joyned with the father and the son ; for so as to some ends and purposes any creatures may be joyned with them . this our adversaries prove from acts . . ephes. . . phil. . . thess. . . and might do it from other places innumerable , although the first of these will not confirm what it is produced to give countenance unto ; schlicting . de trinitat . ad . meisner . p. . but it is from the manner and end of his being conjoyned with the father and the son , wherein their name , that is , their divine nature and authority are ascribed unto him , that we argue . sect. again we are said to be baptized , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into his name . and no sense can be affixed unto these words , but what doth unavoidably include his personality . for two things they may and do intend , nor any thing else but what may be reduced unto them . first , our religious owning the father , son , and holy ghost , in all our divine worship , faith , and obedience . now as we own and avow the one , so we do the other ; for we are alike baptized into their name , * equally submitting to their authority , and equally taking the profession of their name upon us . if then we avow and own the father as a distinct person , so we do the holy ghost . again by being baptized into the name of the father , and of the son , and of the holy ghost , we are sacredly initiated and consecrated or dedicated unto the service and worship of the father , son , and holy ghost . this we take upon us in our baptism . herein lies the foundation of all our faith and profession , with that engagement of our selves unto god which constitutes our christianity . this is the pledg of our entrance into covenant with god , and of our giving up our selves unto him in the solemn bond of religion . herein to conceive that any one who is not god as the father is , who is not a person as he is also and the son likewise , is joyned with them for the ends and in the manner mentioned , without the least note of difference as to deity or personality , is a strange fondness , destructive of all religion , and leading the minds of men towards polytheism . and as we ingage into all religious obedience unto the father and son herein , to believe in them , trust , fear , honour and serve them , so we do the same with respect unto the holy ghost ; which how we can do , if he be not as they are , no man can understand . we do not then in this case from hence merely plead our being baptized into the holy ghost , as some pretend . nor indeed are we said so to be . men may figuratively be said to be baptized into a doctrine , when their baptism is a pledg and token of their profession of it . so the disciples whom the apostle paul met withal at ephesus , acts . . are said to be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into the baptism of john ; that is , the doctrine of repentance for the forgiveness of sins whereof his baptism was a pledg . so also the israelites are said to be baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into moses , cor. . . because he led and conducted them through the sea , when they were sprinkled with the waves of it is a token of their initiation into the rites and ceremonies which he was to deliver unto them . but we are said to be baptized into his name , which is the same with that of the father and son. and certainly this proposal of god as father , son , and holy ghost , to be the object of all our faith and worship , and our ingagement hereunto required as the foundation of all our present religion and future hopes , being made unto us , and that under one and the same name ; if the doctrine of a trinity of persons subsisting in the same individed essence be not taught and declared in these words , we may justly despair of ever having any divine mystery manifested unto us . sect. . his appearance in , and under a visible sign argues his personal existence . this is related matth. . . luke . . john . . luke speaks first in general that he descended , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a bodily shape ; or appearance . and they all agree that it was the shape of a dove under which he appeared . the words in matthew are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he saw the spirit of god descending like a dove , and lighting , ( or rather coming , ) upon him . he , that is john the baptist , not christ himself . the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , refers in this place to the more remote antecedent . for although he that is christ himself also saw the descending of the holy spirit , yet i suppose this relates unto that token which was to be given of him unto john , whereby he should know him , joh. . , . the following words are ambiguous . for that expression , like a dove , may refer to the manner of his descending , descending , ( in a bodily shape ) as a dove descends . or they may respect the manner of his appearance ; he appeared like a dove descending . and this sense is determined in the other evangelists , to the bodily shape wherein he descended . he took the form or shape of a dove , to make a visible representation of himself by . for a visible pledg was to be given of the coming of the holy ghost on the messiah according to the promise ; and thereby did god direct his great forerunner to the knowledg of him . now this was no real dove . that would not have been a thing so miraculous as this appearance of the holy ghost is represented to be . and the text will not bear any such apprehension , though it was entertained by some of the antients . for it is evident that this shape of a dove came out of heaven . he saw the heavens opened and the dove descending , that is out of heaven , which was opened to make way , as it were , for him . moreover the expression of the opening of the heavens is not used but with respect unto some appearance or manifestation of god himself . and so , or ( which is the same , ) the bowing of the heavens , is often used ; psal. . . isa. . . bow thy heavens o lord , and come down . sam. . . ezek. . . the heavens were opened and i saw the visions of god. so acts . . god used not this sign but in some manifestation of himself . and had not this been an appearance of god , there had been no need of bowing or opening the heavens for it . and it is plainly said that it was not a dove , but the shape or representation of a dove . it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a bodily shape , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a dove . sect. as then at the beginning of the old creation , the spirit of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incubabat , came and fell on the waters , cherishing the whole , and communicating a prolifick and vivifick quality unto it , as a fowl or dove in particular gently moves it self upon its eggs , until with , and by its generative warmth it hath communicated vital heat unto them ; so now at the entrance of the new creation , he comes as a dove upon him who was the immediate author of it , and virtually comprized it in himself , carrying it on by vertue of his presence with him . and so this is applyed in the syriack ritual of baptism composed by severinus , in the account given of the baptism of christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the pirit of holiness descended , flying in the likeness of a dove , and rested upon him , and moved on the waters . and in the assumption of this form there may be some respect unto the dove that brought tydings to noah of the ceasing of the flood of waters , and of the ending of the wrath of god , who thereon said that he would curse the earth no more , gen. . . for herein also was there a significant representation of him who visited poor lost mankind in their cursed condition , and proclaimed peace unto them that would return to god by him the great peace-maker , ephes. . , . and this work he immediately ingaged into on the resting of this dove upon him . besides there is a natural aptness in that creature to represent the spirit that rested on the lord jesus . for the known nature and course of a dove is such , as is meet to mind us of purity and harmless innocencie , mat. . . hence is that direction , be harmless as doves . so also the sharpness of its sight or eyes , as cant. . . chap. . . is fixed on , to represent a quick and discerning understanding , such as was in christ from the resting of the spirit upon him , isa. . . sect. the shape thereof that appeared was that of a dove ; but the substance it self i judge was of a fiery nature , an aethereal substance shaped into the form or resemblance of a dove . it had the shape of a dove , but not the appearance of feathers , colours , or the like . this also rendred the appearance the more visible , conspicuous , heavenly and glorious . and the holy ghost is often compared to fire , because he was of old typified or represented thereby . for on the first solemn offering of sacrifices , there came fire from the lord for the kindling of them . hence theodotion of old rendred . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gen. . . the lord had respect to the offering of abel ; by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god fired the offering of abel , sent down fire that kindled his sacrifice as a token of his acceptance . however it is certain that at the first erection of the altar in the wilderness , upon the first sacrifices , fire came out from before the lord and consumed on the altar the burnt-offering and the fat ; which when all the people saw , they shouted and fell on their faces , levit. . . and the fire kindled hereby was to be perpetuated on the altar , so that none was ever to be used in sacrifice but what was traduced from it . for a neglect of this intimation of the mind of god , were nadab and abihu consumed , chap. . . so was it also upon the dedication of the altar in the temple of solomon . fire came down from heaven and consumed the burnt-offering , chron. . . and a fire thence kindled , was alwayes kept burning on the altar . and in like manner god bare testimony to the ministry of elijah , king. . , . god by all these signified , that no sacrifices were accepted with him , where faith was not kindled in the heart of the offerer by the holy ghost , represented by the fire that kindled the sacrifices on the altar . and in answer hereunto is our lord jesus christ said to offer himself through the eternal spirit , heb. . . it was therefore most probably a fiery appearance that was made . and in the next bodily shape which he assumed , it is expresly said that it was fiery , acts . . there appeared unto them cloven tongues like as of fire ; which was the visible token of the coming of the holy ghost upon them . and he chose then that figure of tongues , to denote the assistance , which by the miraculous gift of speaking with divers tongues , together with that wisdom and utterance , which he furnished them withal for the publication of the gospel . and thus also the lord christ is said to baptize with the holy ghost and with fire , matth. . . not two things are intended , but the latter words and with fire are added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the expression is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; with the holy ghost , who is a spiritual , divine , eternal fire . so god absolutely is said to be a consuming fire , heb. . . deut. . . and as in these words , he shall baptize with the holy ghost and with fire , there is a prospect unto what came to pass afterwards , when the apostles received the holy ghost with a visible pledg of fiery tongues ; so there seems to be a retrospect by way of allusion unto what is recorded , isa. . , . for a living or fiery coal from the altar , where the fire represented the holy ghost or his work and grace , having touched the lips of his prophet , his sin was taken away both as to the guilt and filth of it . and this is the work of the holy ghost ; who not onely sanctifieth us , but by ingenerating faith in us , and the application of the promise unto us , is the cause and means of our justification also , cor. . . tit. . , , , . whereby our sins on both accounts are taken away . so also his efficacy in other places is compared unto fire and burning ; isa. . , . when the lord shall have washed away the filth of the daughters of sion , and shall have purged the blood of jerusalem from the midst thereof , by the spirit of judgment , and the spirit of burning ; he is compared both to fire and water , with respect unto the same cleansing vertue in both . so also mal. . . hence as this is expressed , by the holy ghost and fire in two evangelists , matth. . . luke . . so in the other two there is mention onely of the holy ghost , mark . john . . the same thing being intended . i have added these things , a little to clear the manner of this divine appearance , which also belongs unto the oeconomy of the spirit . sect. now i say that this appearance of the holy ghost in a bodily shape , wherein he was represented by that which is a substance and hath a subsistence of his own , doth manifest that he himself is a substance and hath a subsistence of his own . for if he be no such thing , but a meer influential effect of the power of god , we are not taught right apprehensions of him but mere mistakes by this appearance . for of such an accident there can be no substantial figure or resemblance made , but what is monstrous . it is excepted by our adversaries , ( crell . de natur. spirit . sanct. ) that a dove is no person , because not endued with an understanding which is essentially required unto the constitution of a person . and therefore they say no argument can thence be taken for the personality of the holy ghost . but it is enough that he was represented by a subsisting substance ; which if they will grant him to be , we shall quickly evince that he is endued with a divine understanding , and so is compleatly a person . and whereas they farther object , that if the holy ghost in the appearance intended to manifest himself to be a divine person , he would have appeared as a man , who is a person , for so god or an angel in his name appeared under the old testament ; it is of no more importance than the preceeding exception . the holy ghost did manifest himself as it seemed good unto him ; and some reasons for the instructive use of the shape of a fiery dove , we have before declared . neither did god of old appear only in an humane shape . he did so sometimes in a burning fiery bush , exod. . , . sometimes in a pill●r of fire , or a cloud , exod. . . moreover the appearances of god , as i have elsewhere demonstrated , under the old testament , were all of them of the second person ; and he assumed an humane shape as a preludium unto , and a signification of his future personal assumption of our nature . no such thing being intended by the holy ghost , he might represent himself under what shape he pleased . yea the representation of himself under an humane shape had been dangerous and unsafe for us . for it would have taken off the use of those instructive appearances under the old testament , teaching the incarnation of the son of god ; and also that sole reason of such appearances being removed , namely that they had all respect unto the incarnation of the second person , as they would have been by the like appearance of the third , there would have been danger of giving a false idea of the deity unto the minds of men. for some might from thence have conceived that god had a bodily shape like unto us , when none could ever be so fond as to imagine him to be like a dove . and these with the like testimonies in general are given unto the divine personality of the holy spirit . i shall next consider those personal properties which are particularly and distinctly ascribed unto him . sect. first ; understanding or wisdom , which is the first inseparable property of an intelligent subsistence , is so ascribed unto him in the acts and effects of it ; cor. . . the spirit searcheth all things , even the deep things of god. what spirit it is that is intended is declared expresly , v. . for we have not received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of the world are not acted by the evil spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but that spirit which is of god , a signal description of the holy ghost . so he is called his spirit vers . . god hath revealed these things unto us by his spirit . now to search is an act of understanding . and the spirit is said to search , because he knoweth , v. . no man knoweth the things of a man save the spirit of a man ; which is intimate unto all its own thoughts and counsels . so the things of god knoweth no man but the spirit of god ; and by him are they revealed unto us , for by him we know the things that are freely given us of god , v. . these things cannot be spoken of any but a person endued with understanding . and he thus searcheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deep things of god ; that is the mysteries of his will , counsel , and grace ; and is therefore a divine person that hath an infinite understanding . as it is said of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , isa. . . there is no end , measure , or investigation of his understanding , psal. . . there is no number of his understanding ; it is endless , boundless , infinite . it is excepted ( schilicting . de trinitat . p. . ) that the spirit is not here taken for the spirit himself , nor doth the apostle express what the spirit himself doth , but what by the assistance of the holy ghost men are enabled to do . by that believers are helped to search into the deep counsels of god. but as this exception is directly against the words of the text , so the context will by no means admit of it . for the apostle giveth an account how the wisdom , counsels , and deep things of god , which the world could not understand , were now preached and declared unto the church . god , saith he , hath revealed them unto us by the spirit . but how cometh the spirit himself the author of these revelations to be acquainted with these things ? this he hath from his own nature , whereby he knoweth or searcheth all things , even the deep things of god. it is therefore the revelation made by the spirit unto the apostles and pen-men of the scripture of the new testament , who were acted by the holy ghost in like manner as were the holy men of old , pet. . . which the apostle intendeth , and not the illumination and teaching of believers in the knowledg of the mysteries by them revealed , whereof the apostle treateth in these words . but who is this spirit ? the same apostle tells us , that the judgments of god are unsearchable , and his wayes past finding out , rom. . . and asketh who hath known the mind of the lord , or who hath been his counsellor ? v. . and yet this spirit is said to search all things , even the deep things of god ; such as to all creatures are absolutely unsearchable and past finding out . this then is the spirit of god himself , who is god also . for so it is in the prophet from whence these words are taken . who hath directed the spirit of the lord , or being his counsellor hath taught him ? isa. . . it will not relieve the adversaries of the holy ghost , though it be pleaded by them , that he is compared with and opposed unto the spirit of a man , v. . which they say is no person . for no comparisons hold in all circumstances . the spirit of a man is his rational soul endued with understanding and knowledg . this is an individual intelligent substance , capable of a subsistence in a separate condition . grant the spirit of god to be so far a person , and all their pretences fall to the ground . and whereas it is affirmed by one among our selves , though otherwise asserting the deity of the holy ghost , ( good. p. . ) that this expression of searching the things of god , cannot be applyed directly to the spirit , but must intend his enabling us to search into them , because to search includes imperfection , and the use of means to come to the knowledg of any thing ; it is not of weight in this matter . for such acts are ascribed unto god with respect unto their effects . and searching being with us the means of attaining the perfect knowledg of any thing , the perfection of the knowledg of god is expressed thereby . so david prays that god would search him and know his heart , psal. . . and he is often said to search the hearts of men , whereby his infinite wisdom is intimated , whereunto all things are open and naked . so is the spirit said to search the deep things of god , because of his infinite understanding , and the perfection of his knowledg , before which they lie open . and as things are here spoken of the spirit in reference unto god the father ; so are they spoken of him , in reference unto the spirit . rom. . . he that searcheth the hearts , knoweth the mind of the spirit . and hereunto that this spirit is the author of wisdom and understanding in and unto others ; and therefore he must have them in himself , and that not virtually or causally onely , but formally also . cor. . . wisdom and knowledg are reckoned among the gifts bestowed by him . for those of faith and tongues it is enough that they are in him virtually . but for wisdom and understanding , they cannot be given by any but he that is wise and understandeth what he doth . and hence is he called expresly a spirit of wisdom and understanding , of counsel and knowledg , isa. . . i might confirm this by other testimonies where other effects of understanding are ascribed unto him ; as tim. . . pet. . . pet. . . but what hath been spoken is sufficient unto our purpose . sect. secondly ; a will is ascribed unto him . this is the most eminently distinguishing character and property of a person . whatever is endued with an intelligent will is a person . and it cannot by any fiction with any tolerable congruity be ascribed unto any thing else , unless the reason of the metaphor be plain and obvious . so when our saviour sayes of the vvind that it bloweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it willeth or listeth , joh. . . the abuse of the word is evident . all intended is , that the wind as unto us is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not at all at our disposal ; acts not by our guidance or direction . and no man is so foolish as not to apprehend the meaning of it , or once to enquire whether our saviour doth properly ascribe a will to the wind or no. so james , chap. . v. . the words rendred by us , turned about with a very small helm , whithersoever the governour listeth , are in the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in which the act of willing is ascribed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the imp●tus or inclination of the governour ; which yet hath not a will. but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place is not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the philosophers ; the motus primo-primus or the first agitation or inclination of the mind ; but it is the will it self under an earnest inclination , such as is usual with them who govern ships by the helms in storms . hereunto the act of willing is properly ascribed , and he in whom it is proved to be a person . thus a will acting with understanding and choice , as the principle and cause of his outward actions is ascribed unto the holy ghost , cor. . . all these things worketh that one and self-same spirit dividing unto every man as he will. he had before asserted that he was the author and donor of all the spiritual gifts which he had been discoursing about , v. , , . these gifts he declares to be various , as he manifests in nine instances , and all variously disposed of by him , v. , , . if now it be enquired what is the rule of this his distribution of them , he tells us that it is his own will , his choice and pleasure . what can be spoken more fully and plainly to describe an intelligent person , acting voluntarily with freedom and by choice i know not . sect. we may consider what is excepted hereunto . they say ( schli●ting . p. . ) that the holy ghost is here introduced as a person by a prosopopeia ; that the distribution of the gifts mentioned is ascribed unto him by a metaphor ; and by the same or another metaphor , he is said to have a will or to act as he will. but is it not evident that if this course of interpreting or rather of perverting scripture may be allowed , nothing of any certainty will be left unto us therein . it is but saying this or that is a metaphor , and if one will not serve the turn , to bring in two or three one on the neck of another and the work is done , the sense intended is quite changed and lost . allow this liberty or bold licentiousness , and you may overthrow the being of god himself and the mediation of christ , as to you testimony given unto them in the scripture . but the words are plain , he d●videth to every one as he will. and for the confirmation of his deity , though that be out of question on the supposition of his personality , i shall only add from this place , that he who hath the sovereign disposal of all spiritual gifts , having only his own will which is infinitely wise and holy , for his rule , he is over all god blessed for ever . sect. thirdly ; another property of a living person is power . a power whereby any one is able to act according to the guidance of his understanding and the determinations of his will ; declares him to be a person . it is not the meer ascription of power absolutely , or ability unto any thing that i intend . for they may signifie no more but the efficacy wherewith such things are attended in their proper places , as instruments of the effects whereunto they are applyed . in this sense power is ascribed to the word of god , when it is said , to be able to save our souls , jam. . . and acts . . the word of god's grace is said to be able to build us up , and to give us an inheritance among them that are sanctified ; if that place intend the word written or preached , whereinto i have made enquiry elsewhere . for these things are clearly interpreted in other places . the word is said to be able , yea to be the power of god unto salvation , rom. . . because god is pleased to use it and make it effectual by his grace unto that end. but where power , divine power is absolutely ascribed unto any one , and that declared to be put forth and exercised by the understanding , and according to the will of him to whom it is so ascribed , it doth undeniably prove him to be a divine person . for when we say the holy ghost is so , we intend no more but that he is one who by his own divine understanding , puts forth his own divine power . so is it in this case , job . . the spirit of god hath made me , and the breath of the almighty hath given me life . creation is an act of divine power ; the highest we are capable to receive any notion of . and it is also an effect of the wisdom and will of him that createth , as being a voluntary act and designed unto a certain end . all these therefore are here ascribed to the spirit of god. it is excepted ( schlicting . p. , . ) that by the spirit of god here mentioned , no more is intended but our own vital spirits , whereby we are quickned , called the spirit of god because he gave it . but this is too much confidence ; the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there were two distinct divine operations in and about the creation of man. the first was the forming of his body out of the dust of the earth ; this is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he made he formed : and secondly , the infusion of a living or quickning soul into him , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the breath of life . both these are here distinctly mentioned ; the first ascribed to the spirit of god , the other to his breath ; that is the same spirit considered in a peculiar way of operation in the infusion of the rational soul. such is the sense of those figurative and oenigmatical words ; god breathed into man the breath of life ; that is by his spirit he effected a principle of life in him , as we shall see afterwards . isa. . . as he is called a spirit of wisdom and understanding , so is he also of might or power ; and although it may be granted that the things there mentioned are rather effects of his operations than adjuncts of his nature ; yet he who effecteth wisdom and power in others , must first have them himself . to this purpose also is that demand , mich. . . is the spirit of the lord straitned or shortned ? that is , in his power , that he cannot work and operate in the prophets and his church as in former dayes ; and the same prophet , chap. . vers . . affirms , that he is full of power , and of judgment , and of might , by the spirit of the lord. these things were wrought in him by his power , as the apostle speaks to the same purpose , ephes. . . those by whom this truth is opposed , do lay out all their strength and skill in exceptions , i may say cavils , against some of these particular testimonies and some expression in them . but as to the whole argument taken from the consideration of the design and scope of the scripture in them all they have nothing to except . sect. to compleat this argument , i shall add the consideration of those works and operations of all sorts which are ascribed to the spirit of god , which we shall find to be such as are not capable of an assignation unto him with the least congruity of speech , or design of speaking intelligibly , unless he be a distinct singular subsistent , or person endued with divine power and understanding . and here what we desired formerly might be observed must be again repeated . it is not from a single instance of every one of the works which we shall mention that we draw and confirm our argument . for some of them singly considered may perhaps sometimes be metaphorically ascribed unto other causes , which doth not prove that therefore they are persons also , which contains the force of all the exceptions of our adversaries against these testimonies . but as some of them at least never are nor can be assigned unto any but a divine person ; so we take our argument from their joint consideration , or the uniform constant assignation of them all unto him in the scriptures , which renders it irrefragable . for the things themselves i shall not insist upon them because their particular nature must be afterwards unfolded . sect. first ; he is said to teach us , luk. . . the holy ghost shall teach you what you ought to say , john . . the comforter which is the holy ghost whom the father will send in my name , he shall teach you all things , and bring all things to remembrance , john . . he is the unction which teacheth us all things ; how and whence he is so called shall be afterwards declared . he is the great teacher of the church , unto whom the accomplishment of that great promise is committed ; and they shall be all taught of god , john . . it is said with the church of god when her teachers are removed into a corner , and her eyes see them not . but better lose all other teachers and that utterly , than to lose this great teacher only . for although he is pleased to make use of them , he can teach effectually and savingly without them where they are removed and taken away ; but they cannot teach without him unto the least spiritual advantage . and those who pretend to be teachers of others , and yet despise his teaching assistance , will one day find that they undertook a work which was none of theirs . but as unto our use of this assertion it is excepted , that the apostle affirms , that nature also teacheth us ; cor. . . doth not even nature it self teach you ? now nature is not a person . this is the way and manner of them with whom we have to do . if any word in a testimony produced by us have been any where used metaphorically , though it be never so evident that it is so used in that place , instantly it must have the same figurative application in the testimony excepted against , although they can give no reason why it should so signifie . and if this course of excepting be allowed , there will be nothing left intelligible in the scripture nor in any other author , nor in common conversation in the world. for there is scarce any word or name of thing but one where or other is or hath been abused or used metaphorically . in particular , nature in this place of the apostle is said to teach us objectively , as the heavens and earth teach us in what we learn from them . for it is said to teach us what we may learn from the customs and actings of them , who live proceed and act according to the principles dictates and inclinations of it . every one sees that here is no intimation of an active teaching by instruction or a reall communication of knowledg ; but it is said figuratively to do what we do with respect unto it . and not only in several places , but in the same sentence a word may be used properly with respect unto one thing , and abusively with respect unto another . as in that saying of the poet ; disce puer virtutem ex me , verumque laborem ; fortunam ex aliis . for vertue and industry are to be learned properly ; but fortune , as they called it , or prosperous events are not so . these things therefore are very different , and their difference is obvious unto all . but we insist not meerly on this or that particular instance . let any man not absolutely prepossessed with prejudice , read over that discourse of our saviour unto his disciples , wherein he purposely instructs them in the nature and work of the spirit of god , on whom as it were he then devolved the care of them and the gospel according unto the promise john , , , chap. and he will need no farther instruction or confirmation in this matter . he is there frequently called the comforter , the name of a person , and that vested with an office , with respect unto the work that he would do ; and another comforter in answer and conformity unto the lord christ who was one comforter and a person as all grant , chap. . . if he be not so , the intention of this expression with these circumstances , must be to deceive us and not instruct us . he tells them moreover that he is one whom the world neither sees nor knows , but who abideth with and dwelleth in believers , v. . one whom the father would send , and who would come accordingly ; and that to teach them , to lead and guide them , and to bring things to their remembrance , v. . a comforter that should come and testifie or bear witness unto him , chap. . . one that should be sent of him to reprove the world of sin , righteousness , and judgment , chap. . , . and abide with his disciples to supply his own bodily absence . so is he said to speak , guide , teach , hear , to receive of christ and to shew it unto others , v. , . with sundry other things of the same nature and importance . and these things are not spoken of him occasionally or in transitu , but in a direct continued discourse , designed on purpose by our lord jesus christ , to acquaint his disciples who he was , and what he would do for them . and if there were nothing spoken of him in the whole scripture but what is here declared by our saviour , all unprejudiced men must and would acknowledg him to be a divine person . and it is a confidence swelling above all bounds of modesty , to suppose that because one or other of these things are or may be metaphorically or metaleptically ascribed unto this or that thing which are not persons , when the figurativeness of such an ascription is plain and open ; that therefore they are all of them in like manner so ascribed unto the holy ghost in that discourse of our saviour unto his disciples , wherein he designed the instruction of them as above declared . of the same nature is that which we discoursed before concerning his searching of all things , from cor. . . which as it proves him to be an understanding agent , so it undeniably denotes a personal action . such also are the things mentioned ; rom. . , , . he helpeth our infirmities , he maketh intercession for us , he himself beareth ; witness with our spirits ; the particular meaning of all which expressions shall be afterwards enquired into . here the only refuge of our adversaries is to cry up a prosopopaeia , ( schlicting . p. . ) but how do they prove it ? only by saying that these things belong properly to a person which the spirit is not : now this is nothing but to set up their own false hypothesis against our arguments , and not being able to contend with the premises to deny the conclusion . sect. there are two other places of this nature both to the same purpose sufficient of themselves to confirm our faith in the truth pleaded for . and these are acts . , . as they ministred unto the lord and fasted , the holy ghost said , separate me barnabas and saul for the work whereunto i have called them . so they being sent forth by the holy ghost departed . the other is acts . . take heed therefore unto your selves , and to all the flock , over the which the holy ghost hath made you overseers . these places hold a good correspondence ; and what is reported in an extraordinary case as matter of fact in the first , is doctrinally applyed unto ordinary cases in the latter . and two things are remarkable in the first place . ( . ) the holy ghost's designation of himself as the person unto whom and whose work barnabas and saul were to be separated and dedicated . saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not , separate me , as in our translation , making the spirit onely the author of the command , but separate unto me ; which proposeth him also as the object of the duty required , and the person whose work was to be attended . who or what then is intended by that pronoun me ? some person is directed unto and signified thereby . nor can any instance be given where it is so much as figuratively used , unless it be in a professed parable . that remains therefore to be enquired into , who is intended in that word me ? and the words are the words of the holy ghost ; the holy ghost said separate unto me ; he therefore alone is intended . all the answer which the wit and diligence of our adversaries can invent is , that these words are ascribed unto the holy ghost , because the prophets that were in the church of antioch spake therein by his instinct and inspiration . but in this evasion there is no regard unto the force of our argument ; for we do not argue meerly from his being said to speak but from what is spoken by him , separate unto me , and do enquire whether the prophets be intended by that word or no ? if so , which of them ? for they were many by whom the holy ghost spake the same thing ; and some one must be intended in common by them all . and to say that this was any of the prophets is foolish , indeed blasphemous . ( . ) the close of the third verse confirms this application of the word , to the work whereunto i have called them . this confessedly is the holy ghost . now to call men to the ministry is a free act of authority choice and wisdom , which are properties of a person and none other . nor is either the father or the son in the scripture introduced more directly clothed with personal properties than the holy ghost is in these places . and the whole is confirmed vers . . and they being sent forth by the holy ghost , departed . he called them by furnishing them with ability and authority for their work ; he commanded them to be set apart by the church , that they might be blessed and owned in their work ; and he sent them forth by an impression of his authority on their minds given them by those former acts of his . and if a divine person be not hereby described , i know not how he may so be . sect. the other text speaks unto the same purpose , chap. . . it is expresly said that the holy ghost made the elders of the church the overseers of it . the same act of wisdom and authority is here again assigned unto him ; and here is no room left for the evasion before insisted on . for these words were not spoken in a way of prophesie , nor in the name of the holy ghost , but concerning him . and they are explicatory of the other . for he must be meant in those expression , separate unto me those whom i have called , by whom they are made ministers . now this was the holy ghost , for he makes the overseers of the church . and we may do well to take notice , that if he did so then he doth so now ; for they were not persons extraordinarily inspired or called that the apostle intends , but the ordinary officers of the church . and if persons are not called and constituted officers as at the first in ordinary cases , the church is not the same as it was . and it is the concernment of those who take this work and office upon them , to consider what there is in their whole undertaking that they can ascribe unto the holy ghost . persons furnished with no spiritual gifts or abilities , entring into the ministry in the pursuit of secular advantages , will not easily satisfie themselves in this enquiry , when they shall be willing , or be forced at the last to make it . sect. there remains yet one sort of testimonies to the same purpose which must briefly be passed through . and they are those where he is spoken of as the object of such actings and actions of men as none but a person can be . for let them be applyed unto any other object and their inconsistency will quickly appear . thus he is said to be tempted of them that sin . you agree together to tempt the spirit of the lord , acts . . in what sense soever this word is used , whether in that which is indifferent to try , as god is said to tempt abraham , or in that which is evil , to provoke or induce to sin , it never is , it never can be used but with respect unto a person . how can a quality , an accident , an emanation of power from god be tempted ? none can possibly be so but he that hath an understanding to consider what is proposed unto him , and a will to determine upon the proposals made . so satan tempted our first parents ; so men are tempted by their own lusts ; so are we said to tempt god when we provoke him by our unbelief , or when we unwarrantably make experiments of his power . so did they tempt the holy ghost , who sinfully ventured on his omniscience as if he would not or could not discover their sin ; or on his holiness , that he would patronize their deceit . in like manner ananias is said to lie to the holy ghost , vers . . and and none is capable of lying unto any other but such a one as is capable of hearing and receiving a testimony . for a lie is a false testimony given unto that which is spoken or uttered in it . this he that is lyed unto , must be capable of judging and determining upon , which without personal properties of will and understanding none can be . and the holy ghost is here so declared to be a person , as that he is declared to be one that is also divine . for so the apostle peter declares in the exposition of the words , v. . thou hast not lyed unto men but unto god. these things are so plain and positive , that the faith of believers will not be concerned in the sophistical evasions of our adversaries . in like manner he is said to be resisted , acts . . which is the moral reaction or opposition of one person unto another . so also is he said to be grieved , or we are commanded not to grieve him , ephes. . . as they of old were said to have rebelled and vexed the holy spirit of god , isa. . . a figurative expression is allowed in these words . properly the spirit of god cannot be grieved or vexed ; for these things include such imperfections as are incompetent unto the divine nature . but as god is said to repent and to be grieved at his heart , gen. . . when he would do things correspondent unto those which men will do , or judg fit to be done on such provocations ; and when he would declare what effects they would produce in a nature capable of such perturbations ; so on the same reason is the spirit of god said to be grieved and vexed . but this can no way be spoken of him , if he be not one whose respect unto sin may from the analogie unto humane persons , be represented by this figurative expression . to talk of grieving a vertue , or an actual emanation of power , is to speak that which no man can understand the meaning or intention of . surely he that is thus tempted resisted and grieved by sin and sinners , is one that can understand judg and determine concerning them . and these things being elsewhere absolutely spoken concerning god , it declares that he is so , with respect unto whom they are mentioned in particular . sect. the whole of the truth contended for is yet more evident in that discourse of our saviour , matth. . . the pharisees said , he doth not cast out devils but by beelzebub the prince of devils , v. . if i cast out devils by the spirit of god , then the kingdom of god is come unto you , v. , . wherefore i say unto you , all manner of sin and blasphemy shall be forgiven unto men , but the blasphemy against the holy ghost shall not be forgiven unto men ; and whosoever speaketh a word against the son of man , it shall be forgiven him ; but whosoever speaketh against the holy ghost , it shall not be forgiven him . to the same purpose see luk. . , , . the spirit is here expresly distinguished from the son , as one person from another . they are both spoken of with respect unto the same things in the same manner ; and the things mentioned are spoken concerning them universally in the same sense . now if the holy ghost were only the vertue and power of god then present with jesus christ in all that he did , christ and that power could not be distinctly spoken against for they were but one and the same . the pharisees blasphemed , saying , that he cast out devils by beelzebub the prince of devils . a person they intended , and so expressed him by his name nature and office. to which our saviour replies , that he cast them out by the spirit of god ; a divine person opposed to him who is diabolical . hereunto he immediately subjoyns his instruction and caution , that they should take heed how they blasphemed that holy spirit , by assigning his effects and works to the prince of devils . and blasphemy against him directly manifests both what and who he is ; especially such a peculiar blasphemy as carrieth an aggravation of guilt along with it , above all that humane nature in any other instance is capable of . it is supposed that blasphemy may be against the person of the father . so was it in him who blasphemed the name of jehovah and cursed by it , levit. . . the son as to his distinct person may be blasphemed , so it is said here expresly ; and thereon it is added that the holy ghost also may be distinctly blasphemed , or be the immediate object of that sin which is declared to be inexpiable . to suppose now that this holy ghost is not a divine person , is for men to dream whilst they seem to be awake . sect. i suppose by all these testimonies we have fully confirmed what was designed to be proved by them ; namely , that the holy spirit is not a quality as some speak residing in the divine nature ; not a meer emanation of vertue and power from god ; not the acting of the power of god in and unto our sanctification , but an holy intelligent subsistent or person . and in our passage many instances have been given , whence it is undeniably evident that he is a divine self-sufficient self-subsisting person , together with the father and the son equally participant of the divine nature . nor is this distinctly much disputed by them with whom we have to do . for they confess that such things are ascribed unto him as none but god can effect . wherefore denying him so to be , they lay up all their hopes of success in denying him to be a person ; but yet because the subject we are upon doth require it , and it may be useful to the faith of some ; i will call over a few testimonies given expresly unto his deity also . sect. first ; he is expresly called god ; and having the name of god properly and directly given unto him , with respect unto spiritual things , or things peculiar unto god , he must have the nature of god also , acts . . ananias is said to lie to the holy ghost . this is repeated and interpreted v. . thou hast not lyed unto men but unto god. the declaration of the person intended by the holy ghost , is added for the aggravation of the sin , for he is god. the same person , the same object of the sin of ananias is expressed in both places ; and therefore the holy ghost is god. the word for lying is the same in both places ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only it is used in a various construction ; v. . it hath the accusative case joyned unto it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that thou shouldest deceive , or think to deceive or attempt to deceive the holy ghost : how ? by lying unto him in making a profession in the church wherein he presides of that which is false . this is explained v. . by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou hast lyed unto god ; the nature of his sin being principally intended in the first place , and the object in the latter . wherefore in the progress of his discourse , the apostle calls the same sin a tempting of the spirit of the lord , vers . . it was the spirit of the lord that he lyed unto when he lyed unto god. these three expressions the holy ghost , god , the spirit of the lord do denote the same thing and person , or there is no coherence in the discourse . it is excepted that what is done against the spirit is done against god , because he is sent by god. it is true , as he is sent by the father , what is done against him is morally and as to the guilt of it done against the father . and so our saviour tells us with respect unto what was done against himself . for saith he , he that despiseth me , despiseth him that sent me . but directly and immediately both christ and the spirit were sinned against in their own persons . he is god here provoked . so also he is called lord in a sense appropriate unto god alone , cor. . , . now the lord is that spirit ; and we are changed from glory to glory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the lord the spirit , or the spirit of the lord ; where also divine operations are ascribed unto him . what is affirmed to this purpose , cor. . , , . hath been observed in the opening of the beginning of that chapter at the beginning of our discourse . the same also is drawn by just consequence from the comparing of scriptures together , wherein what is spoken of god absolutely in one place is applyed directly and immediately unto the holy ghost in another . to instance in one or two particulars , levit. . , . i will , saith god , set my tabernacle amongst you ; and i will walk among you , and will be your god , and ye shall be my people . the accomplishment of this promise the apostle declares , cor. . . ye are the temple of the living god , as god hath said , i will dwell in them , and walk amongst them , and i will be their god , and they shall be my people . how and by whom is this done ? cor. . , . know you not that ye are the temple of god , and that the spirit of god dwelleth in you ? if any man defile the temple of god , him will god destroy , for the temple of god is holy , which ye are . if it were then god who of old promised to dwell in his people and to make them his temple thereby , then is the holy spirit god ; for he it is , who according to that promise thus dwelleth in them . so deut. . . speaking of the people in the wilderness , he saith , the lord alone did lead him ; and yet speaking of the same people at the same time it is said , that the spirit of the lord did lead them , and caused them to rest , isa. . . the spirit of the lord therefore is jehovah , or jehovah alone did not lead them . that also which is called in the same people their sinning against god , and provoking the most high in the wilderness , psalm . . , . is termed their rebelling against , and vexing the holy spirit , isa. . , . and many other instances of an alike nature have been pleaded and vindicated by others . sect. add hereunto in the last place , that divine properties are assigned unto him . as eternity ; heb. . . he is the eternal spirit . immensity , psalm . . . whither shall i flee from thy spirit . omnipotency , micah . . the spirit of the lord is not straitned ; compared with isa. . . the power of the spirit of god ; rom. . . prescience , acts . . this scripture must be fulfilled which the holy ghost by the mouth of david spake before concerning judas . omniscience ; cor. . , . the spirit searcheth all things , even the deep things of god. sovereign authority over the church , acts . . acts . . the divine works also which are assigned unto him , are usually and to good purpose pleaded in the vindication of the same truth . but these in the progress of our discourse i shall have occasion distinctly to consider and inquire into , and therefore shall not in this place insist upon them . what hath been proposed cleared and confirmed may suffice as unto our present purpose ; that we may know who he is , concerning whom , his works and grace , we do design to treat . sect. i have but one thing more to add concerning the being and personality of the holy spirit . and this is that in the order of subsistence he is the third person in the holy trinity . so it is expressed in the solemn numeration of them , where their order gives great direction unto gospel-worship and obedience ; matth. . . baptizing them in the name of the father , and of the son , and of the holy ghost . this order i confess in their numeration , because of the equality of the persons in the same nature is sometimes varied . so rev. . , . grace be unto you , and peace , from him which is , and which was , and which is to come , and from the seven spirits which are before his throne , and from jesus christ. the holy spirit under the name of the seven spirits before the throne of god , because of his various and perfect operations in and towards the church , is reckoned up in order before the son jesus christ. and so in paul's euctical conclusion unto his epistles , the son is placed before the father : cor. . . the grace of the lord jesus christ , and the love of god , and the communion of the holy ghost be with you all . and some think that the holy ghost is mentioned in the first place : col. . . the acknowledgment of the mystery of god , and of the father , and of christ. in this expression of them therefore we may use our liberty , they being all one god over all blessed for ever . but in their true and natural order of subsistence , and consequently of operation , the holy spirit is the third person . for as to his personal subsistence , he proceedeth from the father and the son , being equally the spirit of them both as hath been declared . this constitutes the natural order between the persons which is unalterable . on this depends the order of his operation ; for his working is a consequent of the order of his subsistence . thus the father is said to send him , and so is the son also , john . , . chap. . . and he is thus said to be sent by the father and the son , because he is the spirit of the father and son , proceeding from both , and is the next cause in the application of the trinity unto external works . but as he is thus sent , so his own will is equally in and unto the work for which he is sent . as the father is said to send the son , and yet it was also his own love and grace to come unto us and to save us . and this ariseth from hence , that in the whole oeconomy of the trinity , as to the works that outwardly are of god , especially the works of grace , the order of the subsistence of the persons in the same nature is represented unto us , and they have the same dependance on each other in their operations as they have in their subsistence . the father is the fountain of all , as in being and existence so in operation . the son is of the father , begotten of him , and therefore as unto his work is sent by him . but his own will is in and unto what he is sent about . the holy spirit proceedeth from the father and the son , and therefore is sent and given by them as to all the works which he immediately effecteth ; but yet his own will is the direct principle of all that he doth . he divideth unto every one according to his own will. and thus much may suffice to be spoken about the being of the holy spirit , and the order of his subsistence in the blessed trinity . peculiar works of the holy spirit in the first or old creation . chap. iv. ( . ) things to be observed in divine operations . the works of god , how ascribed absolutely unto god , and how distinctly to each person . ( . ) the reason hereof . ( . ) perfecting acts in divine works ascribed unto the holy spirit and why . ( , . ) peculiar works of the spirit with respect unto the old creation . ( . ) the parts of the old creation . heaven and its host. what the host of heaven . the host of the earth . ( . ) the host of heaven compleated by the spirit . ( . ) and of the earth . ( . ) his moving on the old creation , psal. . . ( . ) the creation of man , the work of the spirit therein . ( , , , , . ) the work of the spirit in the preservation of all things when created , natural and moral . ( . ) farther instances thereof , in and out of the church . ( . ) work of the spirit of god in the old creation why sparingly delivered . sect. intending to treat of the operations of the holy ghost or those which are peculiar unto him , some things must be premised concerning the operation of the godhead in general , and the manner thereof . and they are such as are needful to guide us in many passages of the scripture , and to direct us aright in the things in particular which now lie before us . i say then ( . ) that all divine operations are usually ascribed unto god absolutely . so it is said god made all things , and so of all other works whether in nature or in grace . and the reason hereof is , because the several persons are individed in their operations , acting all by the same will , the same wisdom , the same power . every person therefore is the author of every work of god , because each person is god , and the divine nature is the same individed principle of all divine operations . * and this ariseth from the unity of the persons in the same essence . but as to the manner of subsistence therein , there is distinction relation and order between and among them . and hence there is no divine work but is distinctly assigned unto each person and eminently unto one . so is it in the works of the old creation and so in the new , and in all particulars of them . thus the creation of the world is distinctly ascribed to the father as his work , acts . . and to the son as his , john . . and also to the holy spirit , job . . but by the way of eminence to the father , and absolutely to god , who is father son and holy spirit . sect. the reason therefore why the works of god are thus distinctly ascribed unto each person , is because in the individed operation of the divine nature , each person doth the same work in the order of their subsistence ; not one as the instrument of the other or meerly employed by the other , but as one common principle of authority , wisdom , love , and power . how come they then eminently to be assigned one to one person , another to another ? as unto the father are assigned opera naturae , the works of nature or the old creation ; to the son , opera gratiae procuratae , all divine operations that belong unto the recovery of mankind by grace ; and unto the spirit , opera gratiae applicatae , the works of god whereby grace is made effectual unto us . and this is done ; ( . ) * when any especial impression is made of the especial property of any person on any work , then is that work assigned peculiarly to that person . so there is of the power and authority of the father on the old creation , and of the grace and wisdom of the son on the new. ( . ) where there is a peculiar condescention of any person unto a work wherein the others have no concurrence but by approbation and consent . such was the susception of the humane nature by the son and all that he did therein . and such was the condescention of the holy ghost also unto his office , which intitles him peculiarly and by way of eminence unto his own immediate works . sect. ( . ) whereas the order of operation among the distinct persons , depends on the order * of their subsistence in the blessed trinity in every great work of god , the concluding , compleating , perfecting acts are ascribed unto the holy ghost . † this we shall find in all the instances of them that will fall under our consideration . hence the immediate actings of the spirit are the most hidden , curious , and mysterious , as those which contain the perfecting part of the works of god. some seem willing to exclude all thoughts or mention of him from the works of god ; but indeed without him no part of any work of god is perfect or compleat . ‖ the beginning of divine operations is assigned unto the father as he is fons & origo deitatis , the fountain of the deity it self . of him , and through him , and to him are all things , rom. . . the subsisting , establishing , and upholding of all things is ascribed unto the son : he is before all things , and by him all things consist ; col. . . as he made all things with the father , so he gives them a consistency , a permanency in a peculiar manner , as he is the power and wisdom of the father . he upholds all things by the word of his power heb. . . and the finishing and perfecting of all these works is ascribed to the holy spirit , as we shall see . i say not this as though one person succeeded unto another in their operation , or as though where one ceased and gave over a work , the other took it up and carried it on . for every divine work and every part of every divine work is the work of god , that is , of the whole trinity unseparably and undividedly . but on these divine works which outwardly are of god , there is an especial impression of the order of the operation of each person with respect unto their natural and necessarie subsistence , as also with regard unto their internal characteristical properties , whereby we are distinctly taught to know them and adore them . and the due consideration of this order of things will direct us in the right understanding of the proposals that are made unto our faith , concerning god in his works and word . sect. these things being premised , we proceed to consider what are the peculiar operations of the holy spirit , as revealed unto us in the scripture now all the works of god , may be referred unto two heads . ( . ) those of nature ; ( . ) those of grace . or the works of the old , and new creation . and we must enquire what are the especial operations of the holy spirit , in and about these works , which shall be distinctly explained . sect. the work of the old creation had two parts ( . ) that which concerned the inanimate part of it in general , with the influence it had into the production of animated or living but bruit creatures . ( . ) the rational or intelligent part of it , with the law of its obedience unto god , the especial uses and ends for which it was made . in both these sorts we shall enquire after and consider the especial works of the holy spirit . sect. the general parts of the creation , are the heavens and the earth . gen. . . in the beginning god created the heavens and the earth ; and what belongs unto them is called their host. gen. . . the heavens and the earth were finished and all their host. the host of heaven is the sun , moon , and stars ; and the angels themselves . so are they called kings . . . i saw the lord sitting on his throne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and all the host of heaven standing by him on his right hand and on his left . that is all the holy angels ; as dan. . . chron. . . and the host of god , gen. . , . and jacob went on his way , and the angels of god met him ; and when jacob saw them , he said this is god's host. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word he useth signifieth an host encamped ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luke . . . the heavenly host or army . the sun , moon and stars are also called the host of heaven . deut. . and lest thou shouldest lift up thine eys unto heaven and when thou seest the sun and the moon , and the stars , even all the host of heaven . so isa. . . jerem. . . this was that host of heaven which the jews idolatrously worshipped ; jerem. . . they shall spread them before the sun and the moon and all the host of heaven , whom they have loved , and whom they have served , after whom they have walked , and whom they have sought , and whom they have worshipped . the expressions are multiplied to shew that they used all ways of ascribing that divine honour unto them which was due to god alone , whom only they ought to have loved , to have served , to have walked after , to have sought and worshipped . so chap. . . this they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the queen of heaven ; jerem. . . because of its beauty and adornings . the host of the earth is men and beasts , with all other creatures that either grow out of it , or live upon it , and are nourished by it . and these things are called the host of heaven and earth upon a double account . ( . ) because of their order and beautiful disposition . an host properly is a number of men put into a certain order , for some certain end or purpose . and all their strength and power , all their terror and beauty consisteth in , and ariseth from that order . without this they are but a confused multitude . but an host or army with banners is beautiful and terrible , cant. . . before things were cast into this order , the universe was as it were full of confusion ; it had no beauty nor glory , for the earth was void and without form , gen. . . hence the vulgar latine in this place renders the word by ornatus eorum ; all their beauty and adorning . for the creation and beautiful disposal of these hosts gave them beauty and ornament , and thence do the greeks call the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , an adorned thing . ( . ) because all creatures in heaven and earth , are god's armys to accomplish his irresistible will and pleasure . hence he often stiles himself the lord of hosts ; of both these hosts , that above of the heavens , the holy angels , and the celestial bodies ; and that of all creatures beneath in the earth . for all these he useth and applyeth at his pleasure to do his will and execute his judgments . thus one of those angels slew an whole host of men in one night , isa. . . and it is said that the stars in their courses fought against sisera , judg. . . god overruled the influences of heaven against them , though it may be angels also are here intended . and among the meanest creatures of the earth , he calls locusts and caterpillars when he sends them to destroy a countrey for sin , his host or army , joel . . . this by the way . sect. now the forming and perfecting of this host of heaven and earth , is that which is assigned peculiarly to the spirit of god. and hereby the work of creation was compleated and finished . first for the heavens ; job . . by his spirit he hath garnished the heavens , his hand hath formed the crooked serpent . or rather , his spirit hath garnished . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agrees with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit , and not with he ; and the word signifies to adorn , to make fair , to render beautifull to the eye . thus the heavens were garnished by the spirit of god , when by the creation and disposal of the aspectable host of them , he rendred them so glorious and beautiful as we behold . so the targum ; his spirit beautified the face of the heavens , or gave them that comely beauty and order wherein their face appeareth unto us . hence the heavens as adorned with the moon and the stars , are said to be the work of god's fingers . psal. . . that is , not only those which were powerfully made , but also curiously wrought and adorned by the spirit of god. for by the finger or fingers of god , the spirit of god is in an especial manner intended . hence those words of our saviour , luk. . . but if i with the finger of god , do cast out devils ; matth. . . are ; if i cast out devils by the spirit of god. by him were the heavens as it were curiously wrought , adorned , garnished , rendred beautiful and glorious , to shew forth the praise of his power and wisdom ; psal. . . and by the crooked serpent , which is added to the garnishing of the heavens , the hebrews understand the galaxie or milky way which to the eye represents the moving or wirthing of a serpent in the water . this then is peculiarly assigned to the spirit with respect to the heavens and their host ; the compleating finishing work is ascribed unto him , which we must understand by the rules before mentioned and not exclusively to the other persons . sect. and thus was it also in the earth . god first out of nothing created the earth which comprized the whole inferior globe , which afterwards divided itself into seas and dry land ; as the heavens contain in that expression of their creation all that is above and over it . the whole material mass of earth and water wherewith probably the more solid and firm substance was covered and as it were overwhelmed , is intended by that earth which was first created . for immediately there is mention made of the deeps and the waters , without any intimation of their production but what is contained in that of the creation of the earth . gen. . . this mass being thus framed and mixed , the spirit of god moved on the face of the waters ; not taken distinctly but as containing that radical humour which was the material principle of life and being unto all creatures . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the word merachepheth signifies an easy gentle motion , such as a dove or other fowl useth over its nest or young ones , either to communicate vital heat unto its eggs , or to cherish and defend its young. and this will no way consist with that exposition which some would give in this place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruah they say here signifies the wind , as it doth sometimes ; and it is called the wind of god , because it was great and mighty . for this phrase of speech is usual in the sacred language , to set out the greatness and singular eminency of any thing . so a great trembling , is called a trembling of god , sam. . . the cedars of god , and the like . but : ( . ) when was this wind created ? the meteors were not made before the fourth day with the firmament the place of their residence . and whence or what this wind should be is not to be discovered . ( . ) the word here used signifies such an easy and gentle motion as is in birds when they move themselves upon their nests . and it is but three times used in the scripture . in this place , and deut. . . jerem. . . in deut. it is expresly applyed unto the motion of an eagle over her young , for their safety protection and growth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an eagle fluttereth spreading her wings over her young ; and in the other place , we render it shake . all my bones shake ; that is are in a trembling motion , like the feathers of a fowl over her nest. no such great and violent wind therefore as from thence should be called a wind of god , can be intended in this place . but it is the spirit of god himself and his work that is expressed . sect. this therefore was the work of the holy spirit of god in reference unto the earth and the host thereof . the whole matter being created out of which all living creatures were to be educed and of which they were to be made , he takes upon him the cherishing and preservation of it , that as it had its subsistence by the power of the word of god , it might be carried on towards that form , order , beauty and perfection that it was designed unto . to this purpose he communicated unto it a quickning and prolifick vertue , inlaying it with the seeds of animal life unto all kinds of things . hence upon the command of god it brought forth all sorts of creatures in abundance , according to the seeds and principles of life which were communicated unto the rude inform chaos , by the cherishing motion of the holy spirit . without him all was a dead-sea , a confused deep with darkness upon it , able to bring forth nothing , nor more prepared to bring forth any one thing than another . but by the moving of the spirit of god upon it the principles of all those kinds , sorts , and forms of things which in an unconceivable variety make up its host and ornament were communicated unto it . and this is a better account of the original of all things in their several kinds , than any is given by ancient or modern philosophers . and hence was the old tradition of all things being formed of water ; which the apstle alludes unto , pet. . . the whole is declared by cyprian , whose words i have therefore transcribed at large . * and as at the first creation so in the course of providence , this work of cherishing and nourishing the cretures is assigned in an especial manner unto the spirit ; psal. . . thou sendest forth thy spirit they are created , and thou renewest the face of the earth . the making or creation of things here intended , is not the first great work of the creation of all but the daily production of creatures in and according to their kind , for in the verse foregoing the psalmist treats of the decay of all sorts of creatures in the world , by a providential cutting off and finishing of their lives , v. . thou hidest thy face they are troubled ; thou takest away their breath they dye and return unto their dust. that under this continual decay and dying of all sorts of creatures , the world doth not come to emptiness and desolation ; the only reason is , because the spirit of god whose office and work it is to uphold and preserve all things continually , produceth by his power a new supply of creatures in the room of them that fall off like leaves from the trees and return to their dust every day . and whereas the earth it self , the common nurse of them all , seems in the revolution of every year to be at an end of its use and work , having death brought upon the face of it , and oft-times entring deep into its bowels , the spirit of god by its influential concurrence renews it again , causing every thing afresh to bring forth fruit according unto its kind , whereby its face receiveth a new beauty and adorning . and this is the substance of what the scripture expresly asserts concerning the work of the spirit of god towards the inanimate part of the creation . his actings in reference unto man , and that obedience which he owed to god according to the law and covenant of his creation is nextly to be considered . sect. man in his creation falleth under a two-fold notion . for he may be considered either meerly naturally as to the essentially constitutive parts of his being , or morally also with reference unto his principles of obedience the law given unto him , and the end proposed as his reward . and these things are distinctly proposed unto our contemplation in the scripture . the first is expressed gen. . . and the lord god formed man of the dust of the ground , and breathed into his nostrils the breath of life , and man became a living soul. ( . ) there is the matter whereof he was formed ; ( . ) the quickning principle added thereunto ; and ( . ) the effect of their conjunction and union . for the matter he was made of , it is said he was formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dust of the ground , or dust gathered together on an heap from and upon the ground , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prov. . . so is god the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the universal framer of all , represented as an artificer , who first prepares his matter and then forms it as it seemeth good unto him . and this is mentioned for two ends ; first , to set forth the excellency , power , and wisdom of god , who out of such vile contemptible matter , as an heap of dust swept as it were together on the ground , could and did make so excellent curious and glorious a fabrick as is the body of man , or as was the body of adam before the fall. secondly , to mind man of his original , that he might be kept humble and in a meet dependance on the wisdom and bounty of his creator ; for thence it was , and not from the original matter whereof he was made , that he became so excellent . hereof abraham makes his solemn acknowledgment before the lord ; gen. . . behold i have taken upon me to speak unto the lord which am but dust and ashes . he ashes himself with the remembrance of his original . and this as it were god reproacheth adam withal upon his sin and transgression ; gen. . . thou shalt return unto the ground , for out of it wast thou taken . for dust thou art , and unto dust thou shalt return . he lets him know that he had now by sin lost that immortality which he was made in a condition to have enjoyed ; and that his body according to his nature and constitution , should return again into its first principles or the dust of the earth . into this formed dust , secondly , god breathed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the breath of life ; divine aurae particulam , a vital immortal spirit . this god breathed into him as giving him something of himself , somewhat immediately of his own , not made out of any praecreated matter . this is the rational soul or intelligent spirit . thus man became a middle creature between the angels above and the sensitive animals below . his body was formed as the beasts from the matter made the first day , and digested into dry land on the third day . his soul was an immediate production of and emanation from the divine power as the angels were . so when in the works of the new creation our blessed saviour bestowed the holy ghost on his disciples , he breathed on them as a sign that he gave them something of his own . this coelestial spirit , this heavenly breath was unto man a quickning principle . for , thirdly , the effect hereof is that man became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living soul. his body was hereby animated and capable of all vital acts. hence he could move , eat , see , hear , &c. for the natural effects of this breath of life are only intended in this expression . thus the first man adam was made a living soul , cor. . . this was the creation of man , as unto the essentially constituting principles of his nature . sect. with respect unto his moral condition and principle of obedience unto god , it is expressed gen. . , . and god said , let us make man in our own image after our likeness ; and let them have dominion ; so god created man in his own image , in the image of god created he him . he made him upright , eccles. . . perfect in his condition ; every way compleat , fit , disposed , and able to and for the obedience required of him . without weakness , distemper , disease , contrariety of principles inclinations or reasonings . an universal rectitude of nature consisting in light power and order in his understanding mind and affections , was the principal part of this image of god wherein he was created . and this appears as from the nature of the thing it self , so from the description which the apostle giveth us of the renovation of that image in us by the grace of christ , ephes. . . col. . . and under both these considerations we may weigh the especial operations of the spirit of god. sect. first ; as to the essential principles of the nature of man , it is not for nothing that god expresseth his communication of a spirit of life by his breathing into him . god breathed into his nostrils the breath of life . the spirit of god and the breath of god are the same ; onely the one expression is proper , the other metaphorical ; wherefore this breathing is the especial acting of the spirit of god. the creation of the humane soul , a vital immortal principle and being , is the immeate work of the spirit of god ; job . . the spirit of god hath made me , and the breath of the almighty hath given me life . here indeed the creation and production of both the essential parts of humane nature body and soul , are ascribed unto the same author . for the spirit of god and the breath of god are the same ; but several effects being mentioned causeth a repetition of the same cause under several names . this spirit of god first made man , or formed his body of the dust , and then gave him that breath of life whereby he became a living soul. so then under this first consideration , the creation of man is assigned unto the holy spirit ; for man was the perfection of the inferior creation , and in order unto the glory of god by him were all other things created . here therefore are his operations distinctly declared , to whom the perfecting and compleating of all divine works is peculiarly committed . sect. secondly ; we may consider the moral state and condition of man , with the furniture of his mind and soul in reference unto his obedience to god and his enjoyment of him . this was the principal part of that image of god wherein he was created . three things were required to render man idoneous or fit unto that life to god for which he was made . first , an ability to discern the mind and will of god , with respect unto all the duty and obedience that god required of him ; as also so far to know the nature and properties of god , as to believe him the only proper object of all acts and duties of religious obedience , and an all-sufficient satisfaction and reward in this world and to eternity . secondly , a free uncontrolled unintangled disposition to every duty of the law of his creation in order unto living unto god. thirdly , an ability of mind and will , with a readiness of complyance in his affections , for a due regular performance of all duties and abstinence from all sin. these things belonged unto the integrity of his nature , with the uprightness of the state and condition wherein he was made . and all these things were the peculiar effects of the immediate operation of the holy ghost . for although this rectitude of his nature be distinguishable and separable from the faculties of the soul of man ; yet in his first creation they were not actually distinguished from them , nor superadded or infused into them when created , but were concreated with them ; that is his soul was made meet and able to live to god as his sovereign lord , chiefest good , and last end. and so they were all from the holy ghost from whom the soul was as hath been declared . yea suppose these abilities to be superadded unto man's natural faculties , as gifts supernatural ( which yet is not so ) they must be acknowledged in a peculiar manner to be from the holy spirit . for in the restauration of these abilities unto our minds , in our renovation unto the image of god in the gospel , it is plainly asserted that the holy ghost is the immediate operator of them . and he doth thereby restore his own work , and not take the work of another out of his hand . for in the new creation the father in the way of authority designs it and brings all things unto an head in christ , ephes. . . which retrived his original peculiar work ; and the son gave unto all things a new consistency which belonged unto him from the beginning , col. . . so also the holy spirit renews in us the image of god , the original implantation whereof was his peculiar work. and thus adam may be said to have had the spirit of god in his innocency . he had him in these peculiar effects of his power and goodness , and he had him according to the tenor of that covenant , whereby it was possible that he should utterly lose him as accordingly it came to pass . he had him not by especial inhabitation , for the whole world was then the temple of god. in the covenant of grace founded in the person and on the mediation of christ it is otherwise . on whomsoever the spirit of god is bestowed for the renovation of the image of god in him , he abides with him for ever . but in all men from first to last , all goodness , righteousness , and truth , are the fruits of the spirit , ephes. . . sect. the works of god being thus finished , and the whole frame of nature set upon its wheels , it is not deserted by the spirit of god. for as the preservation , continuance , and acting of all things in the universe , according to their especial nature and mutual application of one unto another , are all from the powerful and efficacious influences of divine providence ; so there are particular operations of the holy spirit ●●nd about all things , whether meerly natural and animal , or also rational and moral . an instance in each kind may suffice . for the first , ( as we have shewed ) the propagation of the succeeding generations of creatures , and the annual renovation of the face of the earth are ascribed unto him , psal. . . for as we would own the due and just powers and operations of second causes , so we abhor that atheism which ascribes unto them an original and independent efficacy and causality , without a previous acting in , by , and upon them , of the power of god. and this is here ascribed unto the spirit , whom god sendeth forth unto that end and purpose . as to rational and moral actions , such as the great affairs of the world do consist in and are disposed of by , he hath in them also a peculiar efficiency . thus those great vertues of wisdom , courage , and fortitude , which have been used for the producing of great effects in the world , are of his especial operation . so when god stirred up men to rule and govern his people of old , to fight against and to subdue their enemies , it is said the spirit of god came upon them , jud. . . the spirit of the lord came upon othniel , and he judged israel and went out to war. the spirit of god endued him with wisdom for government , and with courage and skill in conduct for war. so judg. . . and although instances hereof are given us principally among the people of god , yet whereever men in the world have been raised up to do great and wonderful things , whereby god executeth his judgments , fulfilleth any of his promises or his threatnings , even they also have received of the especial gifts and assistances of the holy spirit of god. for this reason is cyrus expresly called god's anointed , isa. . . cyrus had by god's designation a great and mighty work to effect . he was utterly to ruine and destroy the great , antient , babylonian monarchy . god had a concern herein , as to the avenging of the quarrel of his people , and therein the accomplishment of many promises and threatnings . the work it self was great , arduous , and insuperable to ordinary humane abilities . wherefore god sends his spirit to fill cyrus with wisdom , courage , skill in all military affairs , that he might go through with the work whereunto in the providence of god he was designed . hence is he called god's anointed , because the unction of kings of old was an instituted sign of the communication of the gifts of the holy ghost for government unto them ; see isa. . , , , , . and other instances of the like kind might be given . sect. thus when the church was to have a blessed restauration of the worship of god after the return of the people from their captivity ; zerubbabel is in an especial manner called to begin and carry on this work in the building of the temple . but the difficulties he had to conflict withal were great , and appeared insuperable . the people were few and poor , and the oppositions made unto them and their work great and many . especially what arose from the power of the persian monarchy under whose rule and oppression they were . for although they had permission and encouragement from cyrus for their work , yet immediately upon his death they were oppressed again , and their work caused to cease . this power they could no way conflict withal ; yet god tells them that all this opposition shall be removed and conquered . who art thou , saith he , o great mountain ? before zerubbabel thou shalt become a plain , zech. . . all the hindrance that arose from that great mountain of the persian empire shall be removed out of the way , and the progress of zerubbabel in his work shall be made smooth plain and easie . but how shall this be effected and brought about ? not by an army , or by might , nor by power , but by my spirit saith the lord of hosts , v. . you would suppose that it must be done by armies and open force , which you are altogether insufficient for . but this is not the way i will take in this matter . my spirit shall work in their hearts , minds , and counsels , that contrary to their fears they shall themselves further that work which hitherto they have impeded . and he shall work in the minds and counsels of others to oppose them and entangle them where they would hinder it , until they are destroyed , and that great mountain be fully removed , as in the event it came to pass . so that the providential alterations that are wrought in the world , are effects of his power and efficacy also . sect. and thus have we taken a short view of the dispensation and work of the spirit of god in the first creation . but the effect hereof being a state of things that quickly passed away , and being of no advantage to the church after the entrance of sin , what belonged unto it is but sparingly delivered in the scriptures ; the true sense of what is so delivered depending much on the analogie of the following works of god in man's renovation and recovery . but as to the new creation ( which falls under our consideration in the next place , as that alone which is directly intended by us ) the foundation , building up and finishing the church of god therein , being the things whereon depends the principal manifestation of the glory of god , and wherein the great concerns of all the elect do lie , they are more fully and directly declared in the scripture . and in reference unto them we shall find a full distinct declaration of the whole dispensation and work of the spirit of god. way and manner of the divine dispensation of the holy spirit . chap. v. ( . ) dispensation of the spirit to be learned from the scripture only ; general adjuncts thereof . ( . ) the administration of the spirit and his own application of himself to his work how expressed . ( . ) the spirit how and in what sense given and received . ( . ) what is included in the giving of the spirit . ( . ) what in receiving of him . ( , . ) priviledg and advantage in receiving the spirit . ( . ) how god is said to send the spirit ; what is included in sending . ( . ) how god ministers the spirit . ( . ) how god is said to put his spirit on us ; what is included in that expression . ( . ) the spirit how poured out . ( , . ) what is included and intended herein . ( . ) the wayes of the spirits application of himself unto his work. ( . ) his proceeding from father and son explained . ( . ) how he cometh unto us . ( . ) his falling on men. ( . ) his resting . ( . ) how and in what sense he is said to depart from any person . ( . ) of the divisions of the holy ghost , heb. . . ( . ) exposition of them vindicated . sect. before we treat of the especial operations works and effects of the holy ghost in and on the new creation , the order of things requires , that we should first speak somewhat of the general nature of god's dispensation of him , and of his own applications of himself unto his actings and workings in this matter . for this is the foundation of all that he doth , and this for our edification we are instructed in by the scriptures . unto them in this whole discourse we must diligently attend ; for we are exercised in such a subject as wherein we have no rule nor guide , nor any thing to give us assistance but pure revelation . and what i have to offer concerning these things , consists upon the matter solely in the explication of those places of scripture wherein they are revealed . we must therefore consider ( . ) what we are taught on the part of god the father with respect unto the holy spirit and his work ; and ( . ) what relates immediately unto himself . sect. first ; god's disposal of the spirit unto his work , is five wayes expressed in the scripture . for he is said , ( . ) to give or bestow him ; ( . ) to send him ; ( . ) to administer him ; ( . ) to pour him out ; ( . ) to put him on us . and his own application of himself unto his work is likewise five wayes expressed . for he is said ( . ) to proceed , ( . ) to come , or come upon ; ( . ) to fall on men , ( . ) to rest ; and ( . ) to depart . these things containing the general manner of his administration and dispensation , must be first spoken unto . sect. first ; he is said to be given of god ; that is , of god the father , who is said to give him in an especial manner . luk. . . your heavenly father will give the holy spirit to them that ask him . joh. . . he hath given his spirit unto us . . joh. . . joh. . . the father shall give you another comforter , which is the holy ghost , v. . and in answer unto this act of god , those on whom he is bestowed are said to receive him . joh. . . this he spake of the spirit which they that believe on him should receive . cor. . . we have received the spirit which is of god. . cor. . . if you have received another spirit which you had not reoeived ; where the receiving of the spirit is made a matter common unto all beleivers . so gal. . . acts. . , . joh. . . chap. . . for these two , giving and receiving are related ; the one supposing the other . and this expression of the dispensation of the holy ghost is irreconcileable unto the opinion before rejected ; namely that he is nothing but a transient accident , or an occasional emanation of the power of god. for how , or in what sense can an act of the power of god be given by him , or be received by us ? it can indeed in no sense be either the object of god's giving or of our receiving , especially as this is explained in those other expressions of the same thing before laid down , and afterwards considered . it must be somewhat that hath a subsistence of its own , that is thus given and received . so the lord christ is frequently said to be given of god and received by us . it is true we may be said in another sense to receive the grace of god. which is the exception of the socinians unto this consideration , and the constant practice they use to evade plain testimonies of the scripture . for if they can find any words in them used elsewhere in another sense , they suppose it sufficient to contradict their plain design and proper meaning in an other place . thus we are exhorted not to receive the grace of god in vain , cor. . . i answer the grace of god may be considered two ways . ( . ) objectively for the revelation or doctrine of grace ; as tit. . , . so we are said to receive it when we believe and profess it , in opposition unto them by whom it is opposed and rejected . and this is the same with our receiving the word preached so often mentioned in the scripture ; acts . . james . ; which is by faith to give it entertainment in our hearts ; which is the meaning of the word in this place , cor. . . having taken the profession of the doctrine of grace , that is of the gospel upon us , we ought to express its power in holiness and suitable obedience , without which it will be of no use or benefit unto us . and the grace of god is sometimes ( . ) take subjectively , for the grace which god is pleased to communicate unto us , or gracious qualities that he works in our souls by his spirit . in this sense also we are sometimes said to receive it ; cor. . . who maketh thee to differ from another , and what hast thou which thou didst not receive ; where the apostle speaketh both of the gifts and graces of the spirit . and the reason hereof is , because in the communication of internal grace unto us , we contribute nothing to the procurement of it , but are merely capable recipient subjects . and this grace is a quality or spiritual habit permanent and abideing in the soul. but in neither of these senses can we be said to receive the spirit of god , nor god to give him , if he be only the power of god making an impression on our minds and spirits ; no more than a man can be said to receive the sun-beams , which cause heat in him by their natural efficacy , falling on him . much less can the giving and receiving of the spirit be so interpreted , considering what is said of his being sent and his own coming , with the like declarations of god's dispensation of him , whereof afterwards . sect. now this giving of the spirit , as it is the act of him by whom he is given , denotes authority freedom and bounty ; and on the part of them that receive him , priviledge and advantage . ( . ) authority ; he that gives any thing , hath authority to dispose of it . none can give but of his own , and that which in some sense he hath in his power . now the father is said to give the spirit , and that upon our request ; as luk. . . this i acknowledg wants not some difficulty in its explication . for if the holy ghost be god himself , as hath been declared , how can he be said to be given by the father , as it were , in a way of authority ? but keeping our selves to the sacred rule of truth , we may solve this difficulty without curiosity or danger . wherefore ( . ) the order of the subsistence of the three persons in the divine nature is regarded herein . for the father as hath been shewed is the fountain and original of the trinity , the son being of him , and the spirit of them both . hence he is to be considered as the principal author and cause of all those works which are immediately wrought by either of them . for of whom the son and spirit have their essence as to their personality , from him have they life and power of operation ; joh. . , . therefore when the holy spirit comes unto any , the father is said to give him , for he is the spirit of the father . and this authority of the father doth immediately respect the work it self , and not the person working . but the person is said to be given for the works sake . ( . ) the oeconomy of the blessed trinity in the work of our redemption and salvation is respected in this order of things . the fountain hereof lies in the love wisdom grace and counsel of the father . whatever is done in the pursuit hereof is originally the gift of the father , because it is designed unto no other end but to make his grace effectual . hence is he said to send and give his son also . and the whole work of the holy ghost , as our sanctifier guide comforter and advocate , is to make the love of the father effectual unto us ; joh. . , . * as this out of his own love and care he hath condescended unto , so the fountain of it being in the love and purpose of the father , and that also or the making them effectual being their end , he is rightly said to be given of him . ( . ) in the whole communication of the spirit respect is had unto his effects , or the ends for which he is given . what they are shall be afterwards declared . now the authority of this giving respects principally his gifts and graces , which depend on the authority of the father . ( . ) this expression denotes freedom . what is given might be withheld . this is the gift of god , ( as he is called joh. . , ) not the purchase of our indeavours , nor the reward of our desert . some men delight to talk of their purchasing grace and glory . but the one and the other are to be bought without money and without price . even eternal life it self the end of all our obedience , is the gift of god through jesus christ our lord , rom. . . the scripture knows of no earnings that men can make of themselves but death . for as austin says , quicquid tuum est peccatum est ; and the wages of sin is death . to what end or purpose soever the spirit is bestowed upon us , whether it be for the communication of grace , or the distribution of gifts , or for consolation and refreshment , it is of the meer gift of god , from his absolute and sovereign freedom . sect. secondly ; in answer hereunto they are said to receive him , on whom as a gift he is bestowed ; as in the testimonies before mentioned . and in receiving two things are implyed . ( . ) that we contribute nothing thereunto which should take off from the thing received as a gift . receiving answers giving , and that implys freedom in the giver . ( . ) that it is their priviledg and advantage . for what a man receives he doth it for his own good. first , then we have him freely as a gift of god. for to receive him in general is to be made partaker of him , as unto those ends for which he is given of god. be those ends what they will , in respect of them they are said to receive him who are made partakers of him . two things may be pleaded to take off the freedom of this gift and of our reception , and to cast it on something necessary and required on our part . for ( . ) our saviour tells us , that the world cannot receive him , because it seeth him not , neither knoweth him , joh. . . now if the world cannot receive him , there is required an ability and preparation in them that do so , that are not in the world ; and so the gift and communication of the spirit depends on that qualification in us . but all men are naturally alike the world , and of it . no one man by nature hath more ability or strength in spiritual things than another . for all are equally dead in trespasses and sins , all equally children of wrath. it must therefore be enquired how some come to have this ability and power to receive the spirit of god which others have not . now this , as i shall fully manifest afterwards , is merely from the holy ghost himself and his grace ; respect being had herein only unto the order of his operations in us , some being preparatory for and dispositive unto other ; one being instituted as the means of obtaining another , the whole being the effect of the free gift of god. for we do not make our selves to differ from others , nor have we any thing that we have not received , cor. . . wherefore the receiving of the holy ghost intended in that expression of our saviour , with respect whereunto some are able to receive him some are not , is not absolute , but with respect unto some certain work and end. and this , as is plain in the context , is the receiving of him as a comforter and a guide in spiritual truth . here-unto faith in christ jesus , which also is an effect and fruit of the same spirit , is antecedently required . in this sense therefore beleivers alone can receive him , and are enabled so to do by the grace which they have received from him in their first conversion unto god. but ( dly . ) it will be said that we are bound to pray for him before we receive him ; and therefore the bestowing of him depends on a condition to be by us fulfilled . for the promise is that our heavenly father will give the holy spirit unto them that ask him , luke . . but this doth not prove the bestowing and receiving of him not to be absolutely free . nay it proves the contrary . it is gratia indebita , undeserved grace , that is the proper object of prayer . and god by these encouraging promises doth not abridge the liberty of his own will , nor derogate from the freedom of his gifts and grace , but only directs us into the way whereby we may be made partakers of them , unto his glory and our own advantage . and this also belongs unto the order of the communication of the grace of the spirit unto us . this very praying for the spirit is a duty which we cannot perform without his assistance . for no man can call jesus lord but by the holy ghost , cor. . . he helps us as a spirit of grace and supplication , to pray for him as a spirit of joy and consolation . sect. ( . ) this is such a gift as in god proceeds from bounty . for god is said to give him unto us richly , tit. . . this will be spoken unto in the fourth way of his communication . onely i say at present , the greatness of a gift , the free mind of the giver , and want of desert or merit in the receiver , are that which declare bounty to be the spring and fountain of it . and all these concur to the height in god's giving of the holy ghost . sect. again , on the part of them who receive this gift , priviledg and advantage are intimated . they receive a gift and that from god , and that a great and singular gift from divine bounty . some indeed receive him in a sort as to some ends and purposes , without any advantage finally unto their own souls . so do they who prophesie and cast out devils by his power in the name of christ , and yet continuing workers of iniquity are rejected at the last day , matth. . , . thus it is with all who receive his gifts only without his grace to sanctifie their persons and their gifts , and this whether they be ordinary or extraordinary ; but this is only by accident . there is no gift of the holy ghost but is good in its own nature , tending to a good end , and is proper for the good and advantage of them by whom it is received . and although the direct end of some of them be not the spiritual good of them on whom they are bestowed but the edification of others ; for the manifestation of the spirit is given unto every man to profit withal , cor. . , . yet there is that excellency and worth in them , and that use may be made of them , as to turn greatly to the advantage of them that receive them . for although they are not grace , yet they serve to stir up and give an edg unto grace , and to draw it out unto exercise whereby it is strengthened and increased . and they have an influence into glory ; for it is by the abilities which they give that some are made wise & effectual instruments for the turning of many to righteousness , who shall shine as the brightness of the firmament , and as the stars for ever and ever , dan. . . but the unbelief , ingratitude , and lusts of men , can spoil these and any other good things whatever . and these things will afterwards in particular fall under our consideration . in general , to be made partaker of the holy ghost , is an inestimable priviledg and advantage , and as such is proposed by our saviour , john . . sect. secondly ; god is said to send him . psal. . . thou sendest forth thy spirit . john . . the father will send the holy ghost in my name . this is also spoken of the son ; i will send unto you the comforter from the father , john . . john . . and in the accomplishment of that promise it is said , he poured him forth , acts . . gal. . . god hath sent forth the spirit of his son in your hearts ; and in other places the same expression is used . now this upon the matter i● the same with the former of giving him , arguing the same authority , the same freedom , the same bounty . only the word naturally includes in its signification a respect unto a local motion . he which is sent , removeth from the place where he was , from whence he is sent , unto a place where he was not , whither he was sent . now this cannot properly be spoken of the holy ghost . for he being god by nature , is naturally omnipresent , and an omnipresence is inconsistent with a local mutation . so the psalmist expresly , psal. . , . whither shall i go from thy spirit ? or whither shall i flee from thy presence ? if i ascend up into heaven , &c. there must therefore a metaphor be allowed in this expression , but such a one as the scripture by the frequent use of it hath rendred familiar unto us . thus god is said to arise out of his place , to bow the heavens and come down ; to come down and see what is done in the earth , gen. . . isa. . . that these things are not spoken properly of god who is immense all men acknowledg . but where god begins to work in any place in any kind , where before he did not do so , he is said to come thither ; for so must we do , we must come to a place before we can work in it . thus the sending of the holy ghost includeth two things as added unto his being given . ( . ) that he was not before in or with that person , or amongst those persons for that especial work and end which he is sent for . he may be in them and with them in one respect , and be afterwards said to be sent unto them in another : so our lord jesus christ promiseth to send the holy ghost unto his disciples as a comforter , whom they had received before as a sanctifier . i will , saith he , send him unto you and you know him , for he dwelleth with you , john . . he did so as a sanctifier before he came unto them as a comforter . but in every coming of his , he is sent for one especial work or another . and this sufficiently manifests that in his gifts and graces he is not common unto all . a supposition thereof would leave no place for this especial act of sending him , which is done by choice and distinction of the object . much less is he a light which is alwayes in all men , and which all men may be in if they please . for this neither is nor can be absent in any sense from any one at any time . ( . ) it denotes as especial work there or on them , where and on whom , there was none before of that kind . for this cause is he said to be sent of the father . * no local motion then is intended in this expression only there is an allusion thereunto . for as a creature cannot produce any effects where it is not , until it either be sent thither , or go thither of its own accord ; so the holy ghost produceth not the blessed effects of his power and grace , but in and towards them unto whom he is given and sent by the father . how in answer hereunto he is said himself to come , shall be afterwards declared . and it is the person of the spirit which is said to be thus sent ; for this belongs unto that holy dispensation of the several persons of the trinity in the work of our salvation . and herein the spirit in all his operations is considered as sent of the father , for the reasons before often intimated . sect. thirdly ; god is said to minister the spirit ; gal. . . he that ministreth the spirit unto you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he that gives you continual or abundant supplies of the spirit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to give a sufficiency of any thing ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are dimensum , a sufficiency of provision . and addition thereunto is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereby the communication of the spirit is expressed . phil. . . for i know that this shall turn to my salvation through your prayers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the additional supply of the spirit of jesus christ. that spirit and its assistance he had before received ; but he yet stood in need of a daily further supply . so is the word used constantly for the adding of one thing to another , or one degree of the same thing unto another , pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , add to your faith vertue ; or in your faith make an increase of vertue . when therefore god is thus said to minister the spirit , it is his continual giving out of additional supplies of his grace by his spirit which is intended . for the holy spirit is a voluntary agent , and distributes unto every one as he will. when therefore he is given and sent unto any , his operations are limited by his own will and the will of him that sends him . and therefore do we stand in need of supplies of him and from him , which are the principal subject matter of our prayers in this world. sect. fourthly ; god is said to put his spirit in or upon men ; and this also belongeth unto the manner of his dispensation ; isa. . . behold my servant whom i uphold , i have put my holy spirit upon him . the word there indeed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have given my holy spirit upon him , but because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon him is joyned to it , it is by ours rendred by put. as also ezek. . . where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you is added ; put my spirit in you . the same is plainly intended with that isa. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that put his holy spirit in the midst of them . hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have given , or i will give , isa. . . is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , matth. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will put my spirit upon him . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then used in this sense , doth not denote the granting or donation of any thing but its actual bestowing , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth . and it is the effectual acting of god in this matter that is intended . he doth not only give and send his spirit unto them to whom he designs so great a benefit and priviledg , but he actually collates and bestows him upon them . * he doth not send him unto them , and leave it in their wills and power whether they will receive him or no ; but he so effectually collates and puts him in them or upon them , as that they shall be actually made partakers of him . he efficaciously endows their hearts and minds with him for the work and end which he is designed unto . so exod. . . i have put wisdom , is as much as i have filled them with wisdom , v. . so then , where god intendeth unto any the benefit of his spirit , he will actually and effectually collate him upon them . he doth not indeed always doe this in the same manner . sometimes he doth it as it were by a surprizal when those who receive him are neither aware of it nor do desire it . so the spirit of the lord as a spirit of prophesy , came upon saul when his mind was remote and enstranged from any such thoughts . in like manner the spirit of god came upon eldad and medad in the camp ; when the other elders went forth unto the tabernacle to receive him , numb . . . and so the spirit of prophesy came upon most of the prophets of old , without either expectation or preparation on their parts ; so amos giveth an account of his call unto his office , chap. . ● , . i was , saith he , no prophet , neither was i a prophets son , but i was an heardman and a gatherer of sycomore fruits . and the lord took me as i followed the flock , and the lord said unto me go prophesy . he was not brought up with any expectation of receiving this gift . he had no preparation for it , but god surprized him with his call and gift as he followed the flock . such also was the call of jeremiah , chap. . , , . so vain is the discourse of maimonides on this subject prescribing various natural and moral preparations for the receiving of this gift . but these things were extraordinary . yet i no way doubt but that god doth yet continue to work grace in many by such unexpected surprizal , the manner whereof shall be afterwards inquired into . but sometimes , as to some gifts and graces , god doth bestow his spirit , where there is some preparation and cooperation on our part. but wherever he designs to put or place him , he doth it effectually . fifthly ; god is said to pour him out ; and that frequently . prov. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold i will pour out my spirit unto you . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ebullire more scaturiginis , to bubble up as a fountain . hence the words are rendered by theodot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; scaturire faciam ; i will cause my spirit to spring out unto you as a fountain ; and it is frequently applied unto speaking , when it signifies eloqui aut proferre verba more scaturiginis . see psal. . . psal. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also which some take to be the root of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prov. . . hath the same signification . and the word hath a double lively metaphor . for the proceeding of the spirit from the father , is compared to the continual rising of the waters of a living spring ; and his communication unto us , to the overflowing of those waters , yet guided by the will and wisdom of god. isa. . . until the spirit be poured upon us from on high , and the wilderness be a fruitful field . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indeed sometimes to pour out , but more properly and more commonly to uncover , to make bare , to reveal . until the spirit be revealed from on high. there shall be such a plentiful communication of the spirit , as that he and his work shall be made open , revealed , and plain . or the spirit shall be bared , as god is said to make his arme bare when he will work mightily and effectually . isa. . . isa. . , i will pour my spirit upon thy seed , and my blessing upon thine offspring . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here is so to pour a thing out , as that it cleaveth unto and abideth on that which it is poured out upon . as the spirit of god abides with them unto whom he is communicated . ezek. . . i have poured out my spirit on the house of israel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another word ; this is properly to pour out , and that in a plentiful manner . the same word that is used in that great promise , joel . . . which is rendred acts . . by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , effundam , i will pour out my spirit ; and the same thing is again expressed by the same word , acts . . the gift of the holy ghost is poured on the gentiles . sect. let us then briefly consider the importance of this expression . and one or two things may be observed concerning it in general . as ( . ) wherever it is used it hath direct respect unto the times of the gospel . either it is a part of the promises concerning it , or of the story of its accomplishment under it . but where-ever it is mentioned , the time , state , and grace of the gospel are intended in it . for the lord christ was in all things to have the preeminence , col. . . and therefore although god gave his spirit in some measure before , yet he poured him not out until he was first anointed with his fulness . ( . ) there is a tacit comparison in it with some other time and season , or some other act of god wherein or whereby god gave his spirit before , but not in the way and manner that he intended now to bestow him . a larger measure of the spirit to be now given than was before , or is signified by any other expressions of the same gift , is intended in this word . sect. three things are therefore comprized in this expression . ( . ) an eminent act of divine bounty . pouring forth is the way whereby bounty from an all-sufficeing fulness is expressed . as the clouds filled with a moist vapour pour down rain , job . . until it water the ridges of the earth abundantly , setling the furrows thereof , and making it soft with showers ; as psal. . . which with the things following in that place , v. , , . are spoken allegorically of this pouring out of the spirit of god from above . hence god is said to do this richly , tit. . . the renewing of the holy ghost ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he hath poured on us richly ; that is , on all believers who are converted unto god. for the apostle discourseth not of the extraordinary gifts of the holy ghost which were then given forth in a plentiful manner , but of that grace of the holy ghost whereby all that believe are regenerated , renewed , and converted unto god. for so were men converted of old by a rich participation of the holy ghost , and so they must be still whatever some pretend , or die in their sins . and by the same word is the bounty of god in other things expressed . the living god who giveth us richly all things to enjoy , tim. . . ( . ) this pouring out hath respect unto the gifts and graces of the spirit and not unto his person . for where he is given he is given absolutely , and as to himself not more or less ; but his gifts and graces may be more plentifully and abundantly given at one time than at another , to some persons than to others . wherefore this expression is metonymical , that being spoken of the cause which is proper to the effect ; the spirit being said to be poured forth , because his graces are so . ( . ) respect is had herein unto some especial works of the spirit . such are the purifying or sanctifying , and the comforting or refreshing them on whom he is poured . with respect unto the first to these effects , he is compared both unto fire and water . for both fire and water have purifying qualities in them , though towards different objects and working in a different manner . so by fire are metals purified and purged from their dross and mixtures , and by water are all other unclean and defiled things cleansed and purified . hence the lord jesus christ in his work by his spirit is at once compared unto a refiners fire and to fullers sope , mal. . , . because of the purging purifying qualities that are in fire and water . and the holy ghost is expresly called a spirit of burning , isa. . . for by him are the vessels of the house of god that are of gold and silver refined and purged , as those that are but of wood and stone are consumed . and when it is said of our lord jesus that he should baptize with the holy ghost and with fire , luke . . it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same thing doubly expressed , and therefore mention is made only of the holy ghost , john . . but the holy ghost was in his dispensation to purifie and cleanse them as fire doth gold and silver . and on the same account is he compared to water , ezek. . . i will sprinkle clean water upon you and you shall be clean ; which is expounded v. . by a new spirit will i put within you , which god calls his spirit , jer. . . so our saviour calls him rivers of water , joh. . , . see isa. . . and it is with regard unto his purifying cleansing and sanctifying our natures that he is thus called . with respect therefore in an especial manner hereunto is he said to be poured out . so our apostle expresly declares , tit. . , , . again it respects his comforting and refreshing them on whom he is poured . hence is he said to be poured down from above as rain that descends on the earth ; isa. . . i will pour water upon him that is thirsty , and floods upon the dry ground ; that is , i will pour my spirit on thy seed , and my blessing upon thy off-spring ; and they shall spring up as among the grass , as willows by the water-courses , v. . see chap. . , . he comes upon the dry parched barren ground of the hearts of men , with his refreshing fructifying vertue and blessing , causing them to spring and bring forth fruits in holiness and righteousness to god , heb. . . and in respect unto his communication of his spirit , is the lord christ said to come down like rain upon the mown grass , as showers that water the earth , psal. . . the good lord give us alwayes of these waters and refreshing showers . and these are the wayes in general whereby the dispensation of the spirit from god , for what end or purpose soever it be , is expressed . sect. we come nextly to consider what is ascribed unto the spirit himself , in a way of complyance with these acts of god whereby he is given and administred . now these are such things or actions as manifest him to be a voluntary agent ; and that not only as to what he acts or doth in men , but also as to the manner of his coming forth from god , and his application of himself unto his work. and these we must consider as they are declared unto us in the scripture . the first and most general expression hereof is , that he proceedeth from the father ; and being the spirit of the son , he proceedeth from him also in like manner ; john . . the spirit of truth which proceedeth from the father , he shall testifie of me . there is 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or procession of the holy ghost . the 〈…〉 , natural or personal . this expresseth his eternal relation to the persons of the father and the son. he is of them by an eternal emanation or procession . * the manner hereof unto us in this life is incomprehensible . therefore it is rejected by some who will believe no more than they can put their hands into the sides of . and yet are they forced in things under their eyes , to admit of many things which they cannot perfectly comprehend . but we live by faith and not by sight . † this is enough unto us that we admit nothing in this great mystery but what is revealed , and nothing is revealed unto us that is inconsistent with the being and subsistence of god. for this procession or emanation includes no separation or division in or of the divine nature , but only expresseth a distinction in subsistence by a property peculiar to the holy spirit : but this is not that which at present i intend . the consideration of it belongeth unto the doctrine of the trinity in general and hath been handled elsewhere . secondly , there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or procession of the spirit , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dispensatory . this is the egress of the spirit in his application of himself unto his work. a voluntary act it is of his will , and not a necessary property of his person . and he is said thus to proceed from the father , because he goeth forth or proceedeth in the pursuit of the counsels and purposes of the father , and as sent by him to put them into execution or to make them effectual . and in like manner he proceedeth from the son , sent by him for the application of his grace unto the souls of his elect , john . . it is true , this proves his eternal relation to the father , and the son , as he proceeds from them , or receives his peculiar personal subsistence from them ; for that is the ground of this order of operation . but it is his own personal voluntary acting that is intended in the expression . and this is the general notation of the original of the spirits acting in all that he doth . he proceedeth or cometh forth from the father . had it been only said that he was given and sent , it could not have been known that there was any thing of his own will in what he did , whereas he is said to divide unto every one as he will. but in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he proceedeth of his own accord unto his work , his own will and condescention is also asserted . and this his proceeding from the father , is in complyance with his sending of him to accomplish and make effectual the purposes of his will and the counsels of his grace . sect. secondly ; to the same purpose he is said to come ; john . . when the comforter is come . john . . if i go not away the comforter will not come ; v. . and when he is come . so is he said to come upon persons . we so express it , chron. . . the spirit came upon amasai , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the spirit clothed amasai ; possessed his mind as a man's cloths cleave unto him , acts . . the holy ghost came on them and they prophesied ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come is as it were the terminus ad quem of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , going forth or proceeding . for there is in these expressions an allusion unto a local motion , whereof these two words denote the beginning and the end. the first intendeth his voluntary application of himself to his work , the other his progress in it ; such condescentions doth god make use of in the declaration of his divine actings to accommodate them unto our understandings , and to give us some kind of apprehension of them . he proceedeth from the father as given by him , and cometh unto us as sent by him . the meaning of both is , that the holy ghost by his own will and consent worketh in the pursuit of the will of the father , there and that where and what he did not work before . † and as there is no local motion to be thought of in these things , so they can in no tolerable sense be reconciled to the imagination of his being onely the inherent vertue or an actual emanation and influence of the power of god. and hereby is our faith and obedience regulated in our dealing with god about him. for we may both pray the father that he would give and send him unto us according to his promise , and we may pray to him to come unto us to sanctifie and comfort us according to the work and office that he hath undertaken . this is that which we are taught hereby . for these revelations of god are for our instruction in the obedience of faith. sect. thirdly ; he is said to fall on men ; acts . . while peter yet spake these words , the holy ghost fell on all them which heard the word . so chap. . . where peter repeating the same matter , sayes , the holy ghost fell on them as on us at the beginning : that is , acts . . a greatness and suddainness in a surprizal is intended in this word . as when the fire fell down from heaven ( which was a type of him ) upon the altar and sacrifice of elijah the people that saw it were amazed , and falling on their faces cryed out , the lord he is god , kings . , . when men are no way in expectation of such a gift , or when they have an expectation in general but are suddainly surprized as to the particular season it is thus declared . but where-ever this word is used , some extraordinary effects evidencing his presence and power do immediately ensue , acts . , . and so it was at the beginning of his effusion under the new testament , acts . . & . . sect. fourthly ; being come , he is said to rest on the persons to whom he is given and sent ; isa. . . and the spirit of the lord shall rest upon him . this is interpreted abiding and remaining , john . , . numb . . , . the spirit of the lord rested on the elders . so the spirit of elijah rested on elisha , kings . . pet. . . the spirit of god and of glory resteth on you . two things are included herein ; ( . ) complacency . ( . ) permanency . first , he is well-pleased in his work wherein he rests . so where god is said to rest in his love , he doth i● with joy and singing , zeph. . . so doth the spirit rejoyce where he rests . secondly , he abides where he rests . under this notion is this acting of the spirit promised by our saviour . he shall abide with you for ever , john . . he came only on some men by a sudden surprizal to act in them and by them some peculiar work and duty . to this end he only transiently affected their minds with his power . but where he is said to rest , as in the works of sanctification and consolation , there he abides and continues with complacency and delight . sect. fifthly ; he is said to depart from some persons . so it is said of saul , sam. . . the spirit of the lord departed from him . and david prayes that god would not take his holy spirit from him . psal. . . and this is to be understood answerably unto what we have discoursed before about his coming and his being sent . as he is said to come so is he said to depart ; and as he is said to be sent so is he said to be taken away . his departure from men therefore is his ceasing to work in them and on them as formerly ; and as far as this is penal he is said to be taken away . so he departed and was taken away from saul when he no more helped him with that ability for kingly government which before he had by his assistance . and this departure of the holy ghost from any is either total or partial onely . some on whom he hath been bestowed for the working of sundry gifts for the good of others , with manifold convictions by light and general assistance unto the performance of duties , he utterly deserts and gives them up unto themselves and their own hearts lusts . examples hereof are common in the world. men who have been made partakers of many gifts of the holy ghost , and been in an especial manner enlightned , and under the power of their convictions carried out unto the profession of the gospel and the performance of many duties of religion ; yet being entangled by temptations and overcome by the power of their lusts , relinquish all their beginnings and engagements and turn wholly unto sin and folly. from such persons the holy ghost utterly departs , all their gifts dry up and wither ; their light goeth out and they have darkness in stead of a vision . the case of such is deplorable ; for it had been better for them not to have known the way of righteousness , than after they have known it to turn from the holy commandment delivered unto them , pet. . . and some of these add despight and contempt of that whole work of the spirit of god whereof themselves were made partakers unto their apostasie . and the condition of such profligate sinners is for the most part irrecoverable , heb. . , , . chap. . v. , , , , . from some he withdraweth and departeth partially only , and that mostly but for a season . and this departure respects the grace light and consolation which he administers unto believers , as to the degrees of them and the sense of them in their own souls . on whom he is bestowed to work these things in a saving way , from them he never utterly or totally departs . this our blessed saviour plainly promiseth and asserteth ; john . . whosoever drinketh of the water that i shall give him shall never thirst ; but the water that i shall give him shall be in him a well of water springing up into everlasting life . that this well of living water is his sanctifying spirit himself declares , john . , . he who hath received him , shall never have a thirst of total want and indigence any more . besides he is given unto this end by vertue of the covenant of grace . and the promise is express therein , that he shall never depart from them to whom he is given , isa. . . jer. . . chap. . , . ezek. . , , but now as to the degrees and sensible effects of these operations , he may depart and wi●hdraw from believers for a season . hence they may be left unto many spiritual decays and much weakeness , the things of grace that remain in them being as it were ready to die , revel . . . and they may apprehend themselves deserted and forsaken of god. so did sion , isa. . . chap. . . for therein doth god hide himself , isa. . . or forsake his people for a moment , chap. . . he hides himself and his wrath , chap. . . these are the things which david so often and so bitterly complaineth of , and which with so much earnestness he contendeth and wrestleth with god to be delivered from . these are those spiritual desertions which some of late have laden with reproach contempt and scorn . all the apprehensions and complaints of the people of god about them , they would represent as nothing but the idle imaginations of distempered brains , or the effects of some disorder in their blood and animal spirits . i could indeed easily allow that men should despise and laugh at what is declared as the experience of professors at present . their prejudice against their persons will not allow them to entertain any thoughts of them but what are suited unto folly and hypocrisie . but at this i acknowledg i stand amazed ; that whereas these things are so plainly , so fully and frequently declared in the scriptures , both as to the actings of god and his holy spirit in them , and as to the sense of those concerned about them ; whereas the whole of god's dealings , and believers application of themselves to him in this matter , are so graphically exemplified in sundry of the holy saints of old , as joh , david , heman , and others ; and great and plentiful provision is made in the scripture for the direction , recovery , healing and consolation of souls in such a condition ; yet men professing themselves to be christians , and to believe the word of god at least not to be a fable , should dare to cast such opprobrious reproaches on the wayes and and works of god. the end of these attempts can be no other but to decry all real entercourse between god and the souls of men , leaving only an outside form or shape of religion , not one jot better than atheism . neither is it only what concerns spiritual desertions , whose nature , causes , and remedies , are professedly and at large handled by all the casuistical divines even of the roman church , but the whole work of the spirit of god upon the hearts of men , with all the effects produduced in them with respect unto sin and grace , that some men by their odious and scurrilous expressions endeavour to expose to contempt and scorn ; s. p. p. , , , . whatever trouble befals the minds of men upon the account of a sense of the guilt of sin , whatever darkness and disconsolation they may undergo through the displeasure of god and his withdrawing of the wonted influences of his grace love and favour towards them , whatever peace comfort or joy they may be made partakers of by a sense of the love of god shed abroad in their hearts by the holy ghost , it is all ascribed in most opprobrious language unto melancholy reeks and vapours , whereof a certain and mechanical account may be given by them who understand the anatomy of the brain . to such an height of profane atheism is the daring pride and ignorance of some in our dayes arrived . sect. there remaineth yet one general adjunct of the dispensation and work of the holy ghost , which gives a further description of the manner of it ; which i have left unto a single consideration . this is that which is mentioend heb. . . god witnessing unto them with signs and wonders , with divers miracles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and gifts say we of the holy ghost . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are distributions or partitions . and hence advantage is taken by some to argue against his very being . so crellius contends that the holy ghost here is taken passively , or that the expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is genitivus materiae . wherefore he supposes that it followeth that the holy ghost himself may be divided into parts , so that one may have one part and parcel of him , and another may have another part. how inconsistent this is with the truth of his being and personality is apparent . but yet neither can he give any tolerable account of the division and partition of that power of god which he calls the holy ghost , unless he will make the holy spirit to be a quality in us and not in the divine nature , as justin martyr affirms plato to have done , and so to be divided . * and the interpretation he useth of the words is wrested perverse and foolish . for the contexture of them requires that the holy ghost be here taken actively as the author of the distribution mentioned . he gives out of his gifts and powers unto men in many parts , not all to one , not all at once ; not all in one way , but some to one some to another , some at one time some at another , and that in great variety . the apostle therefore in this place declares , that the holy spirit gave out various gifts unto the first preachers of the gospel for the confirmation of their doctrine , according to the promise of our saviour , john . , . of these he mentions in particular , first , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signs . that is , miraculous works wrought to signifie the presence of god by his power with them that wrought them ; so giving out his approbation of the doctrine which they taught . secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prodigies or wonders , works beyond the power of nature or energie of natural causes wrought to fill men with wonder and admiration ; manifesting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and surprizing men with a sense of the presence of god. thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty works of several sorts , such as opening of the eyes of the blind , raising the dead and the like . these being mentioned , there is added in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts of the holy ghost . for these and other like things did the holy ghost work and effect to the end mentioned . and these distributions are from him as the signs and wonders were , that is , effects of his power ; only there is added an intimation how they are all wrought by him , which is by giving them a power for their operation variously dividing them amongst those on whom they were bestowed ; and that as it is added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto his own will. and this place is so directly and fully expounded , cor. . , , , , . that there is no room of exception left unto the most obstinate . and that place having been opened before in the entrance of this discourse , i shall not here call it over again . these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore are his gifts which as parts and parcels of his work he giveth out in great variety . * to the same purpose are his operations described , isa. . , . the spirit of the lord shall rest upon him , the spirit of wisdom and understanding , the spirit of counsel and of might , the spirit of knowledg and of the fear of the lord. he is first called the spirit of the lord to express his being and nature ; and then he is termed the spirit of wisdom and of counsel , &c. that is he who is the author of wisdom and counsel , and the rest of the graces mentioned , who divides and distributes them according to his own will. that variety of gifts and graces wherewith believers are endowed and adorned are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or distributions of the holy spirit . hence the principal respect that we have unto him immediately in our worship of him under the new testament is , as he is the author of these various gifts and graces . so john saluting the churches of asia , prayeth for grace for them from god the father , and the seven spirits that are before his throne , rev. . . that is , the holy spirit of god considered in his care of the church , and his yielding supplies unto it as the author of that perfection of gifts and graces which are and are to be bestowed upon it . so doth the number of seven denote . and therefore whereas our lord jesus christ as the foundation of his church was anointed with all the gifts and graces of the spirit in their perfection , it is said that upon that one stone should be seven eyes , zech. . . all the gifts of the seven spirits of god , or of that holy spirit which is the author of them all . sect. all therefore that is pleaded for the division of the holy ghost from this place , is built on the supposition that we have before rejected ; namely , that he is not a divine person , but an arbitrary emanation of divine power ; and yet neither so can the division of the holy ghost pleaded for be with any tolerable sense maintained . crellius sayes indeed that all divine inspirations may be considered as one whole , as many waters make up one sea. in this respect the holy ghost is one , that is , one universal made up of many species , this is totum logicum . and so he may be divided into his subordinate species . but what ground or colour is there for any such notions in the scripture ? where is it said that all the gifts of the holy ghost do constitute or make up one holy ghost ? or the holy ghost is one in general , because many effects are ascribed unto him ? or that the several gifts of the spirit are so many distinct kinds of it ? the contrary unto all these is expresly taught ; namely , that the one holy spirit worketh all these things as he pleaseth , so that they are all of them external acts of his will and power . and it is to as little purpose pleaded by the same author , that he is divided as a natural whole into its parts , because there is mention of a measure and portion of him . so god is said not to give him to jesus christ by measure , john . . and to every one of us is given grace according to the measure of the gift of christ ; as though one measure of him were granted unto one , and another measure to another . but this measure is plainly of his gifts and graces . these were bestowed on the lord christ in all their fulness , without any limitation either as to kinds or degrees . they were poured into him according unto the utmost extent and capacity of humane nature , and that under an inconceivable advancement by its union unto the son of god. others receive his gifts and graces in limited proportion both as to their kinds and degrees . to turn into a division of the spirit himself is the greatest madness . and casting aside prejudices there is no difficulty in the understanding of that saying of god to moses , numb . . . i will take of the spirit that is on thee and put it on the elders . for it is evidently of the gifts of the spirit enabling men for rule and government that god speaketh and not of the spirit himself . without any diminution of that spirit in him , that is of the gifts that he had received , god gave unto them , as lighting their candle by his . and so also the double portion of the spirit of elijah , which elisha requested for himself , was only a large and peculiar measure of prophetical light , above what other prophets which he left behind him had received ; kin. . . he asked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 os duorum or duplex ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this expression is first used deut. . . where the double portion of the first-born is intended . so that probably it was such a portion among the other prophets , as the first-born had among the brethren of the same family , which he desired ; and so it came to pass , whence also he had the rule and government of them . book ii. peculiar operations of the holy spirit under the old testament preparatory for the new . chap. i. ( . ) the work of the spirit of god in the new creation ; by some despised . ( . ) works under the old testament preparatory to the new creation . ( , . ) distribution of the works of the spirit . ( . ) the gift of prophesie ; the nature , use , and end of it . ( . ) the beginning of prophesie . ( . ) the holy spirit the only author of it . ( . ) the name of a prophet ; its signification , and his work. ( . ) prophesie by inspiration ; whence so called . ( . ) prophets how acted by the holy ghost . ( . ) the adjuncts of prophesie , or distinct wayes of its communication . ( . ) of articulate voices . ( . ) dreams . ( . ) visions . ( . ) adjuncts of prophesie . symbolical actions . ( . ) local mutations . ( . ) whether unsanctified persons might have the gift of prophesie . the case of baalam . ( . ) answered . ( . ) of writing the scriptures . ( . ) three things required thereunto . ( . ) of miracles . ( . ) works of the spirit of god in the improvement of the natural faculties of the minds of men in things political . ( . ) in things moral . ( . ) in things corporeal . ( . ) in things intellectual and artificial . ( . ) in preaching of the word . sect. having passed through these general things which are of a necessary previous consideration unto the especial works of the holy ghost , i now proceed unto that which is the principal subject of our present design . and this is the dispensation and work of the holy spirit of god , with respect unto the new creation and the recovery of mankind or the church of god thereby . a matter this is of the highest importance unto them that sincerely believe , but most violently and of late virulently opposed by all the enemies of the grace of god and our lord jesus christ. the weight and concernment of the doctrine hereof , have in part been spoken unto before . i shall at present add no farther considerations to the same purpose , but leave all that fear the name of god to make a judgment of it by what is revealed concerning it in the scriptures , and the uses whereunto it is in them directed . many we know will not receive these things , but whilst we keep our selves in the handling of them unto that word whereby one day both we and they must either stand or fall ; we need not be moved at their ignorance , or pride , nor at the fruits and effects of them in reproaches contempt and scorn . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sect. now the works of the spirit in reference unto the new-creation are of two sorts . first , such as were preparatory unto it under the old testament . for i reckon that the state of the old-creation , as unto our living unto god , ended with the entrance of sin and giving the first promise . whatever ensued thereon , in a way of grace , was preparatory for and unto the new. dly , such as were actually wrought about it under the new. those acts and workings of his , which are common to both states of the church , as is his effectual dispensation of sanctifying grace towards the elect of god , i shall handle in common under the second head. under the first , i shall only reckon up those that were peculiar unto that state. to make way hereunto i shall premise two general positions . sect. . there is nothing excellent amongst men , whether it be absolutely extraordinary , and every way above the production of natural principles ; or whether it consist in an eminent and peculiar improvement of those principles and abilities , but it is ascribed unto the holy spirit of god as the immediate operator and efficient cause of it . this we shall afterwards confirm by instances . of old he was all ; now some would have him nothing . . whatever the holy spirit wrought in an eminent manner under the old testament , it had generally and for the most part , if not absolutely and always , a respect unto our lord jesus christ and the gospel , and so was preparatory unto the compleating of the great work of the new-creation in and by him. and these works of the holy spirit , may be referred unto the two sorts mentioned ; namely , ( . ) such as were extraordinary and exceeding the whole compass of the abilities of nature however improved and advanced ; and ( . ) those which consist in the improving and exaltation of those abilities , to answer the occasions of life , and use of the church . those of the first sort may be reduced unto three heads . ( . ) prophesy . ( . ) inditeing of the scripture . ( . ) miracles . those of the other sort we shall find . ( . ) in things political as skill for government and rule amongst men. ( . ) in things moral , as fortitude and courage . ( . ) in things natural as increase of bodily strength . ( . ) gifts intellectual ; ( . ) of things sacred , as to preach the word of god , ( . ) in things artificial as in bezaliel and aholiab . the work of grace on the hearts of men being more fully revealed under the new-testament then before , and of the same kind and nature in every state of the church since the fall , i shall treat of it once for all in its most proper place . sect. the first eminent gift and work of the holy ghost under the old testament , and which had the most direct and immediate respect unto jesus christ , was that of prophecy . for the chief and principal end hereof in the church was to foresignify him , his sufferings and the glory that should ensue ; or to appoint such things to be observed in divine worship as might be types and representations of him. for the chiefest privelidg of the church of old was but to hear tidings of the things which we enjoy , isa. . . as moses on the top of pisgah saw the land of canaan ; and in spirit , the beauties of holiness to be erected therein , which was his highest attainment ; so the best of these saints was to contemplate the king of saints in the land that was yet very far from them , or christ in the flesh . and this prospect which by faith they obtained was their chiefest joy and glory , joh. . ; yet they all ended their days as moses did , with respect unto the type of the gospel-state , deut. . , . so did they : luke . . . god having provided some better thing for us , that they without us should not be made perfect , heb. . . that this was the principal end of the gift of prophecy peter declares ; epist. chap. . v. , , , . receiving the end of your faith , he salvation of your souls ; of which salvation the prophets have enquired and searched diligently who prophesyed of the grace that should come unto you . searching what , or what manner of time the spirit of christ which was in them did signify , when it testified before hand the sufferings of christ , and the glory that should follow . unto whom it was revealed , that not unto themselves , but unto us they did minister the things , which are now reported unto you . some of the ancients apprehended that some things were spoken obscurely by the prophets and not to be understood without great search , especially such as concerned the rejection of the jews , lest they should have been provoked to abolish the scripture it self . * but the sum and substance of the prophetical work under the old testament , with the light , design , and ministry of the prophets themselves , are declared in those words . the work was to give testimony unto the truth of god in the first promise ; concerning the coming of the blessing seed . this was god's method . first , he gave himself immediately that promise which was the foundation of the church ; gen. . . then by revelation unto the prophets he confirmed that promise , after all which the lord christ was sent to make them all good unto the church ; rom. . . herewithal they received fresh revelations concerning his person and his sufferings , with the glory that was to ensue thereon and the grace which was to come thereby unto the church . whilst they were thus employed and acted by the holy ghost or the spirit of christ , they diligently endeavoured to come to an acquaintance with the things themselves , in their nature and efficacy , which were revealed unto them ; * yet so as considering that not themselves but some succeeding generations should enjoy them in their actual exhibition . and whilst they were intent on these things , they searched also , as far as intimation was given thereof by the spirit , after the time wherein all these things should be accomplished ; both when it should be , and what manner of time it should be , or what would be the state and condition of the people of god in those days . this was the principal end of the gift of prophecy , and this the principal work and employment of the prophets . the first promise was given by god in the person of the son , as i have proved elsewhere ; gen. . . but the whole explication confirmation and declaration of it , was carryed on by the gift of prophecy . sect. the communication of this gift began betimes in the world , and continued without any known interruption in the possession of some one or more in the church at all times , during its preparatory or subservivient estate . after the finishing of the canon of the old testament , it ceased in the judaical church until it had a revival in john the baptist , who was therefore greater than any prophet that went before , because he made the nearest approach unto , and the clearest discovery of the lord jesus christ , the end of all prophecys . thus god spake by the mouth of his holy prophets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke . . that were from the beginning of the world. adam himself had many things revealed unto him ; without which he could not have worshipped god aright in that state and condition whereinto he was come . for although his natural light was sufficient to direct him unto all religious services required by the law of creation ; yet was it not so unto all duties of that state whereinto he was brought by the giving of the promise after the entrance of sin. so was he guided unto the observance of such ordinances of worship as were needful for him , and accepted with god , as were sacrifices . the prophecy of enoch in not only remembred , but called over and recorded ; jude . . and it s a matter neither curious nor difficult to demonstrate , that all the patriarchs of old before the flood , were guided by a prophetical spirit in the imposition of names on those children who were to succeed them in the sacred line . concerning abraham god expresly saith himself , that he was a prophet , gen. . . that is , one who used to receive divine revelations . sect. now this gift of prophecy was always the immediate effect of the operation of the holy spirit . so it is both affirmed in general , and in all the particular instances of it . in the first way , we have the illustrious testimony of the apostle peter ; epist. chap. . v. , . knowing this first that no prophecy of scripture is of any private interpretation , for the prophecy came not in old time by the will of man , but holy men of god spake as they were moved by the holy ghost . * this is a principle among beleivers ; this they grant and allow in the first place , as that which they resolve their faith into ; namely , that the sure word of prophecy , † which they in all things take heed unto v. . was not a fruit of any mens private conceptions ; nor was subject to the wills of men , so as to attain it , or exercise it by their own ability . but it was given by inspiration from god ; tim. . ; for the holy ghost , by acting , moving , guiding the minds of holy men , inabled them thereunto . this was the sole fountain and cause of all true divine prophecy thatever was given or granted to the use of the church . and in particular the coming of the spirit of god upon the prophets enabling them unto their work is frequently mentioned . micah declares in his own instance how it was with them all , chap. . . but truly i am full of power by the spirit of the lord , and of judgment , and of might , to declare unto jacob his transgression , and to israel his sin. it was from the spirit of god alone , that he had all his ability for the discharge of that prophetical office whereunto he was called . and when god would endow seventy elders with a gift of prophecy ; he tells moses that he would take of the spirit that was upon him , and give unto them for that purpose ; that is , he would communicate of the same spirit unto them as was in him. and where it is said at any time , that god spake by the prophets , or that the word of god came to them , of god spake to them ; it is always intended that this was the immediate work of the holy ghost . so says david of himself ; the spirit of the lord spake by me , or in me ; and his word was in my tongue . sam. . . hence our apostle repeating his words ascribes them directly to the holy ghost ; heb. . . wherefore , as the holy ghost saith , to day if you will hear his voice ; and chap. . . saying in david . so the words which are ascribed unto the lord of hosts , isa. . . are asserted to be the words of the holy ghost , acts . . he spake to them , or in them by his holy inspirations ; and he spake by them in his effectual infallible guidance of them , to utter , declare , and write what they received from him , without mistake or variation . sect. and this prophesy as to its exercise is considered two ways . first , precisely for the prediction or foretelling things to come , as the greek word and the latine traduced from thence do signify . so prophecy is a divine prediction of future things proceeding from divine revelation . but the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prophet , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophesy , is not confined unto any such signification , although predictions from supernatural revelation are constantly expressed by it . but in general ●he word signifies no more , but to speak out , interpret and declare the minds or words of another . so god tells moses ; that he would make him a god unto pharaoh ; one that should deal with him in the name , stead and power of god ; and aaron his brother should be his prophet ; exod. . . that is , one that should interpret his meaning and declare his words unto pharaoh , moses having complained of the defect of his own utterance . so prophets are the interpreters , the declarers of the word will , mind or oracles of god unto others . such an one is described job . . . hence those who expounded the scripture unto the church under the new testament were called prophets , and their work prophecy ; rom. . . cor. . , . and under the old testament those that celebrated the praises of god with singing in the temple according to the institution of david , are said therein to prophesy ; chron. . . and this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prophet was of ancient use ; for so god termed abraham . gen. . . afterwards in common use a prophet was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a seer , because of their divine visions ; and this was occasioned from those words of god concerning moses , numb . . . and this being the ordinary way of his revealing himself , namely by dreams and visions , prophets in those days even from the death of moses were commonly called seers ; which continued in use until the days of samuel , . sam. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of god ; sam. . ; which name paul gives to the preachers of the gospel , tim. . . tim. . . and it is not altogether unworthy observation what kimchi notes , that the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most frequently used in the passive conjugation niphal , because it denotes a receiving of that from god by way of revelation which is spoken unto others in a way of prophecy . and as it lies before us as an extraordinary gift of the holy ghost , it is neither to be confined to the strict notion of prediction and foretelling , nor to be extended to every true declaration of the mind of god , but only that which is obtained by immediate revelation . sect. this peculiar gift therefore of the holy spirit we may a little distinctly enquire into . and two things concerning it may be considered . ( . ) it s general nature . ( . ) the particular wayes whereby especial revelation was granted unto any . first , for its nature in general it consisted in inspiration . * so the apostle speaks of the prophesies recorded in the scripture , tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . divine inspiration was the original and cause of it . and the acting of the holy ghost in communicating his mind unto the prophets was called inspiration on a double account . first , in answer unto his name and nature . the name whereby he is revealed unto us signifieth breath ; and he is called the breath of god whereby his essential relation to the father and son , with his eternal natural emanation from them , is expressed . and therefore when our saviour gave him unto his disciples as a proper instructive emblem of what he gave he breathed upon them , john . . so also in the great work of the infusion of the reasonable soul into the body of man , it is said , god breathed into him the breath of life , gen. . . from hence i say it is , namely from the nature and name of the holy spirit , that his immediate actings on the minds of men in the supernatural communication of divine revelations unto them is called inspiration or inbreathing . and the unclean spirit counterfeiting his actings , did inspire his worshippers with a preternatural afflatus , by wayes suited unto his own filthy vileness . secondly ; this holy work of the spirit of god , as it is expressed suitable to his name and nature , so the meekness , gentleness facility wherewith he works is intended hereby . he did as it were gently and softly breath into them the knowledg and comprehension of holy things . it is an especial and immediate work wherein he acts suitably unto his nature as a spirit , the spirit or breath of god ; and suitably unto his peculiar personal properties of meekness gentleness and peace . so his acting is inspiration , whereby he came within the faculties of the souls of men , acting them with a power that was not their own . it is true when he had thus inspired any with the mind of god , they had no rest nor could have unless they declared it in its proper way and season ; jer. . . then i said i will not make mention of him , nor speak in his name any more ; but his word was in mine heart as a burning fire shut up in my bones , and i was weary with forbearing i could not stay . but this disturbance was from a moral sense of their duty , and no● from any violent agitations of his upon their natures . and whereas sometimes trouble and consternation of spirit did befal some of the prophets in and under the revelations they received from him ; it was on a double account . first , of the dreadful representations of things that were made unto them in visions . things of great dread and terror were represented unto their fancies and imaginations . secondly , of the greatness and dread of the things themselves revealed , which sometimes were terrible and destructive , dan. . . chap. . , . hab. . isa. . , , . but his inspirations were gentle and placid . sect. secondly ; the immediate effects of this inspiration were , that those inspired were moved or acted by the holy ghost . holy men of god spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pet. . . moved or acted by the holy ghost . and two things are intended hereby . first , the preparation and elevation of their intellectual faculties , their minds and understandings wherein his revelations were to be received . he prepared them for to receive the impressions he made upon them , and confirmed their memories to retain them . he did not indeed so enlighten and raise their minds as to give them a distinct understanding and full comprehension of all the things themselves that were declared unto them . there was more in their inspirations than they could search into the bottom of * hence although the prophets under the old testament were made use of to communicate the clearest revelations and predictions concerning jesus christ , yet in the knowledg and understanding of the meaning of them , they were all inferior to john baptist , as he was in this matter to the meanest believer , or least in the kingdom of heaven . therefore for their own illumination and edification did they diligently enquire by the ordinary means of prayer and meditation , into the meaning of the spirit of god in those prophesies which themselves received by extraordinary revelation , pet. . , . nor did daniel who had those express representations and glorious visions concerning the monarchies of the world , and the providential alterations which should be wrought in them , understand what and how things would be in their accomplishment . that account he doth give of himself in the close of his visions , chap. , . but he so raised and prepared their minds , as that they might be capable to receive and retain those impressions of things which he communicated unto them . so a man tunes the strings of an instrument , that it may in a due manner receive the impressions of his finger and give out the sound he intends . he did not speak in them or by them , and leave it unto the use of their natural faculties their minds or memories , to understand and remember the things spoken by him , and so declare them to others . but he himself acted their faculties , making use of them to express his words not their own conceptions . and herein besides other things consists the difference between the inspirations of the holy spirit and those so called of the devil . the utmost that satan can do is , to make strong impressions on the imaginations of men , or influencing their faculties by possessing , wresting , distorting the organs of the body and spirits of the blood. the holy spirit is in the faculties and useth them as his organs . and this he did secondly with that light and evidence of himself , of his power , truth and holiness , as left them lyable to no suspicion , whether their minds were under his conduct and influence or no. men are subject to fall so far under the power of their own imaginations , through the prevalency of a corrupt distempered fancy , as to suppose them supernatural revelations . and satan may and did of old , and perhaps doth so still impose on the minds of some , and communicate unto them such a conception of his insinuations , as that they shall for a while think them to be from god himself . but in the inspirations of the holy spirit , and his actings of the minds of the holy men of old , he gave them infallible assurance that it was himself alone by whom they were acted , jer. . . if any shall ask by what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or infallible tokens , they might know assuredly the inspirations of the holy spirit , and be satisfied with such a perswasion as was not liable to mistake , that they were not imposed upon ? i must say plainly , that cannot tell ; for these are things whereof we have no experience . nor is any thing of this nature , whatever some falsly and foolishly impute unto them who profess and avow an interest in the ordinary gracious workings of the holy ghost , pretended unto . what some phrenetical persons in their distempers or under their delusions have boasted of , no sober or wise man esteems worthy of any sedate consideration . but this i say , it was the design of the holy ghost to give those whom he did thus extraordinarily inspire , an assurance sufficient to bear them out in the discharge of their duty that they were acted by himself alone . for in the pursuit of their work which they were by him called unto , they were to encounter various dangers , and some of them to lay down their lives for a testimony unto the truth of the message delivered by them . this they could not be ingaged into without as full an evidence of his acting them , as the nature of man in such cases is capable of ; the case of abraham fully confirms it . and it is impossible but that in these extraordinary workings there was such an impression of himself , his holiness and authority left on their minds , as did secure them from all fear of delusion . even upon the word as delivered by them unto others , he put those characters of divine truth , holiness and power , as rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be believed , and not to be rejected without the highest sin by them unto whom it came . much more was there such an evidence in it unto them who enjoyed its original inspiration . secondly , he acted and guided them as to the very organs of their bodies , whereby they expressed the revelation which they had received by inspiration from him. they spake as they were acted by the holy ghost . he guided their tongues in the declaration of his revelations , as the mind of a man guideth his hand in writing to express its conceptions . hence david having received revelations from him , or being inspired by him , affirms in his expression of them , that his tongue was the pen of a ready writer , psal. . . that is , it was so guided by the spirit of god to express the conceptions received from him. and on this account god is said to speak by their mouths , as he spake by the mouth of the holy prophets , luke . . all of whom had but one mouth on the account of their absolute consent and agreement in the same predictions ; for this is the meaning of one voice or one mouth in a multitude . the holy ghost spake by the mouth of david , acts . . for whatever they received by revelation they were but the pipes through which the waters of it were conveyed , without the least mixture with any allay from their frailties or infirmities . so when david had received the pattern of the temple , and the manner of the whole worship of god therein by the spirit ; chron. . . he sayes , * all this the lord made me understand in writing by his hand upon me , even all the work of this pattern , v. . the spirit of god not only revealed it unto him , but so guided him in the writing of it down , as that he might understand the mind of god out of what himself had written ; or he gave it him so plainly and evidently , as if every particular had been expressed in writing by the finger of god. sect. it remaineth that as unto this first extraordinary work and gift of the holy ghost , we consider those especial wayes and means which he made use of in the communication of his mind unto the prophets , with some other accidental adjuncts of prophesie . some following maimonides in his more nebuchim , have from the several wayes of the communication of divine revelations , distinguished the degrees of prophesie or of the gifts of it , preferring one above another . this i have elsewhere disproved , expos. heb. chap. . neither indeed is there either hence or from any other ground the least occasion to feign those eleven degrees of prophesie which he thought he had found out ; much less may the spirit or gift of prophesie be attained by the wayes he prescribes , and with tatianus seems to give countenance unto . * the distinct outward manners and ways of revelation mentioned in the scriptures may be reduced unto three heads . ( . ) voices . ( . ) dreams . ( . ) visions . and the accidental adjuncts of it are two ; ( . ) symbolical actions . ( . ) local mutations . the schoolmen after aquinas . q. . a. . do commonly reduce the means of revelation unto three heads . for whereas there are three wayes whereby we come to know any thing . ( . ) by our external senses . ( . ) by impressions on the phantasie or imagination . ( . ) by pure acts of the understanding ; so god by three wayes revealed his will unto the prophets : ( . ) by objects of their senses as by audible voices . ( . ) by impressions on the imagination in dreams and visions . ( . ) by illustration or enlightning of their minds . but as this last way expresseth divine inspiration , i cannot acknowledg it as a distinct way of revelation by it self . for it was that which was absolutely necessary to give an infallible assurance of mind in the other wayes also . and setting that aside , there is none of them but are obnoxious to delusion . sect. first , god sometimes made use of an articulate voice , speaking out those things which he did intend to declare in words significant of them . so he revealed himself or his mind unto moses when he spake to him face to face as a man speaketh unto his friend , exod. . . numb . . . and as far as i can observe the whole revelation made unto moses , was by outward audible articulate voices , whose sense was impressed on his mind by the holy spirit . for an external voice without an inward elevation and disposition of mind , is not sufficient to give security and assurance of truth unto him that doth receive it . so god spake to elijah , kings . , , . as also to samuel and jeremiah , and it may be to all the rest of the prophets at their first calling and entrance into their ministry . for words formed miraculously by god , and conveighed sensibly unto the outward ears of men , carry a great majesty and authority with them . this was not the usual way of god's revealing his mind , nor is it signified by that phrase of speech , the word of the lord came unto me ; whereby no more is intended but an immediate revelation by what way or means soever it was granted . mostly this was by that secret effectual impression on their minds which we have before described . and these voices were either immediately created by god himself as when he spake unto moses , wherein the eminency of the revelation made unto him principally consisted , or the ministry of angels was used in the formation and pronunciation of them . but , as we observed before , the divine certainty of their minds to whom they were spoken with their abilities infallibly to declare them unto others , was from an immediate internal work of the spirit of god upon them . without this the prophets might have been imposed on by external audible voices ; nor would they by themselves give their minds an infallible assurance . sect. secondly ; dreams were made use of under the old testament to the same purpose , and unto them also i refer all those visions which they had in their sleep though not called dreams . and these in this case were the immediate operation of the holy ghost as to the divine and infallible impressions they conveighed to the minds of men. hence in the promise of the plentiful pouring out of the spirit or communication of his gifts , mention is made of dreams , acts . . i will pour out my spirit upon all flesh , and your sons and your daughters shall prophesie , your young men shall see visions , and your old men shall dream dreams . not that god intended much to make use of this way of dreams and nocturnal visions under the new testament ; but the intention of the words is to shew , that there should be a plentiful e●●usion of that spirit which acted by those various wayes and means then under the old. only as to some particular directions god did sometimes continue his intimations by visions in the rest of the night . such a vision had paul , acts . . but of old this was more frequent . so god made a signal revelation unto abraham , when the horrour of a deep sleep fell upon him , gen. . , , . and daniel heard the voice of the words of him that spake unto him , when he was in a deep sleep , dan. . . but this sleep of theirs i look not on as natural , but as that which god sent and cast them into , that therein he might represent the image of things unto their imaginations . so of old he caused a deep sleep to fall on adam , gen. . . the jews distinguish between dreams and those visions in sleep as they may be distinctly considered ; but i cast them together under one head of revelation in sleep . and this way of revelation was so common , that one who pretended to prophesie would cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have dreamed , i have dreamed , jer. . and by the devils imitation of god's dealing with his church , this became a way of vaticination among the heathen also , hom. ili . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a dream is from jupiter . and when the reprobate jews were deserted as to all divine revelations , they pretended unto a singular skill in the interpretation of dreams , on the account of their deceit wherein they were sufficiently infamous . qualiacumque voles judaei somnia vendent . sect. thirdly ; god revealed himself in and by visions or representations of things to the inward or outward senses of the prophets . and this way was so frequent , that it bare the name for a season of all prophetical revelations . for so we observed before that a prophet of old time was called a seer . and that because in their receiving of their prophesies they saw visions also . so isaiah terms his whole glorious prophesie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vision which he saw , chap. . . partly from the especial representation of things that were made unto him , chap. . , , . and partly it may be from the evidence of the things revealed unto him , which were cleared as fully to his mind as if he had had an ocular inspection of them . so from the matter of them , prophesies began in common to be called the burden of the lord. for he burdened their consciences with his word , and their persons with its execution . but when false prophets began to make frequent use and to serve themselves of this expression it was forbidden , jer. . , . and yet we find that there is mention hereof about the same time it may be by habbakuk , chap. . . as also after the return from the captivity , zech. . . mal. . . either therefore this respected that onely season wherein false prophets abounded , whom god would thus deprive of their pretence ; or indeed the people by contempt and scorn did use that expression as that which was familiar unto the prophets in their denunciation of god's judgments against them , which god here rebukes them for and threatens to revenge . but none of the prophets had all their revelations by visions ; nor doth this concern the communication of the gift of prophesie but it exercise . and their visions are particularly recorded . such were those of isa. . , . jer. . , , . ezek. . and the like . now these visions were of two sorts . * ( . ) outward representations of things unto the bodily eyes of the prophets . ( . ) inward representations unto their minds . ( . ) there were sometimes appearances of persons or things made to their outward senses . and herein god made use of the ministry of angels . thus three men appeared unto abraham , gen. . , . one whereof was the son of god himself , the other two ministring angels as hath been proved elsewhere . so was the burning bush which moses saw , exod. . . the appearances without similitude of any living thing on mount sinai at the giving of the law , exod. . the man that joshua saw at the siege of jericho , chap. . , . such were the seething-pot and almond-rod seen by jeremiah , chap. . , . as also his baskets of figs , and many more of the like kind might be instanced in . in these cases god made representations of things unto their outward senses . ( . ) they were made sometimes only to their minds . so it is said expresly that when peter saw his vision of a sheet knit at the four corners and let down from heaven to earth he was in a trance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . an extasie seized on him , whereby for a season he was deprived of the use of his bodily senses . and to this head i refer daniel's and the apocalyptical visions . especially i do so all those wherein a representation was made of god himself and his glorious throne . such as that of micaiah , kings . . and isa. . . ezek. . , , . it is evident that in all these there was no use of the bodily senses of the prophets , but onely their minds were affected with the idea's and representation of things . but this was so effectual , as that they understood not but that they also made use of their visive faculty . hence peter when he was actually delivered out of prison , thought a good while that he had only seen a vision , acts . . for he knew how powerfully the mind was wont to be affected by them . now these visions of both sorts were granted unto the prophets to confirm their minds in the apprehension of the things communicated unto them for the instruction of others . for hereby they were deeply affected with them , whereunto a clear idea and representation on of things doth effectually tend . but yet two things were required to render these visions direct and compleat parts of divine revelation . ( . ) that the minds of the prophets were acted guided and raised in a due manner by the holy spirit for the receiving of them ; this gave them their assurance that their visions were from god. ( . ) his enabling them faithfully to retain , and infallibly to declare what was so represented unto them , for instance , ezekiel receiveth a vision by way of representation unto his mind of a glorious fabrick of a temple , to instruct the church in the spiritual glory and beauty of gospel-worship which was to be introduced , chap. . , , , &c. it seems utterly impossible for the mind of man to conceive and retain at once all the harmonious structure , dimensions , and laws of the fabrick represented . this was the peculiar work of the holy ghost , namely to implant and preserve the idea presented unto him on his mind , and to enable him accurately and infallibly to declare it . so david affirms that the spirit of god made him to understand the pattern of the temple built by solomon in writing by his hand upon him . sect. secondly ; there were some accidental adjuncts of prophesie , which at some times accompanied it . in the revelation of the will of god to the prophets , they were sometimes enjoyned symbolical actions . so isaiah was commanded to walk naked and bare-foot , isa. . , , . jeremiah to dispose of a linnen girdle , chap. . , . ezekiel to lie in the siege , chap. . , , , . and to remove the stuff of his house , chap. . , . hosea to take a wife of whoredoms , and children of whoredoms , hos. . . i shall be brief in what is frequently spoken unto . some of these things , as isaiah's going naked , and hoseah's taking a wife of whoredoms , contain things in them against the light of nature and the express law of god , and of evil example unto others . none of these therefore can be granted to have been actually done ; only these things were represented unto them in visions to take the deeper impression upon them . and what they saw or did in vision , they speak positively of their so seeing or doing , see ezek. . , . for the other instances , i know nothing but that the things reported might be really performed and not in vision only . and it is plain that ezekiel was commanded to do the things he did in the sight of the people for their more evident conviction , chap. . , , . and on the sight whereof they made enquiry what those things belonged unto them , chap. . . sect. secondly ; their revelations were accompanied with local mutations , or their being carried and transported from one place unto another ; so was it with ezekiel , chap. . . & . . and it is expresly said , that it was in the visions of god. falling by divine dispensation into a trance or extasie , wherein their outward senses were suspended their operation , their minds and understandings were unto their own apprehension carried in a holy rapture from one place unto another , which was effected only by a divine and efficacious representation of the things unto them , which were done in the places from whence they were really absent . and these are some of those accidents of prophetical revelations which are recorded in the scripture ; and it is possible that some other instances of the like nature may be observed . and all these belong to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or manifold variety of divine revelations mentioned heb. . . sect. but here a doubt of no small difficulty nor of less importance presents it self unto us . namely , whether the holy ghost did ever grant his holy inspirations , and the gift of propheste thereby , unto men wicked and unsanctified . * for the apostle peter tells us , that holy men spake of old as they were moved by the holy ghost , pet. . . which seems to intimate that all those who were inspired and moved by him as to this gift of prophesie were holy men of god. † and yet on the other hand we shall find that true prophesies have been given out by men seeming utterly void of all sanctifying grace . and to increase the difficulty , it is certain that great predictions , and those with respect unto christ himself , have been given and made by men guided and acted for the most part by the devil . so was it with balaam who was a sorcerer , that gave himself to diabolical enchantments and divinations , and as such a one was destroyed by god's appointment . yea at or about the same time wherein he uttered a most glorious prophesie concerning the messiah the star of jacob ; being left unto his own spirit and inclination , he gave cursed advice and counsel for the drawing of the people of god into destructive and judgment-procuring sins , numb . . . and in the whole of his enterprize he thought to have satisfied his covetousness with a reward for cursing them by his enchantments . and yet this man not onely professeth of himself that he heard the words of god and saw the visions of the almighty . numb . . . but did actually foretel and prophesie glorious things concerning christ and his kingdom . shall we then think that the holy spirit of god will immix his own holy inspirations with the wicked suggestions of the devil in a south-sayer ? or shall we suppose that the devil was the author of those predictions , whereas god reproacheth false gods and their prophets acted by them , that they could not declare the things that should happen , nor shew the things that were to come afterwards ? isa. . , . so also it is said of saul that the spirit of the lord departed from him , and an evil spirit vexed him ; and yet afterwards that the spirit of god came upon him and he prophesied , sam. . . the old prophet at bethel who lyed unto the prophet that came from judah , and that in the name of the lord , seducing him unto sin and destruction , and probably defiled with the idolatry and false worship of jeroboam , was yet esteemed a prophet , and did foretel what came to pass , kings . sect. sundry things may be offered for the solution of this difficulty . for ( . ) as to that place of the apostle peter ; ( . ) it may not be taken universally , that all who prophesied at any time were personally holy , but only that for the most part so they were . ( . ) he seems to speak particularly of them only who were pen-men of the scripture , and of those prophesies which remain therein for the instruction of the church , concerning whom i no way doubt but that they were all sanctified and holy. ( . ) it may be that he understandeth not real inherent holiness , but only a separation and dedication unto god by especial office , which is a thing of another nature . ( . ) the gift of prophesie is granted not to be in it self and its own nature a sanctifying grace , nor is the inspiration so whereby it is wrought . for whereas it consists in an affecting of the mind with a transient irradiation of light in hidden things , it neither did nor could of it self produce faith , love , or holiness in the heart . another work of the holy ghost was necessary hereunto . ( . ) there is therefore no inconsistency in this matter , that god should grant an immediate inspiration unto some that were not really sanctified . and yet i would not grant this to have been actually done without a just limitation . for whereas some were established to be prophets unto the church in the whole course of their lives after their first call from god , as samuel , elijah , elisha , jeremiah , and the rest of the prophets mentioned in the scripture ; in like manner i no way doubt but they were all of them really sanctified by the holy spirit of god. but others there were who had only some occasional discoveries of hidden or future things made unto them , or fell into some extasies or raptures with a supernatural agitation of their minds ( as it is twice said of saul ) for a short season . and i see no reason why we may not grant , yea from scripture-testimonies we must grant , that many such persons may be so acted by the holy spirit of god. so was it with wicked caiaphas who is said to prophesie , john . . and a great prophesie indeed it was which his words expressed , greater than which there is none in the scripture . but the wretch himself knew nothing of the importance of what was uttered by him . a suddain impression of the spirit of god caused him against his intention to utter a sacred truth , and that because he was high priest whose words were of great reputation with the people . * and as balaam was over-ruled to prophesie and speak good of israel , when he really designed and desired to curse them : so this caiaphas designing the destruction of jesus christ , brought forth those words which expressed the salvation of the world by his death . ( . ) for the difficulty about balaam himself who was a sorcerer and the devil's prophet , i acknowledg it is of importance . but sundry things may be offered for the removal of it . ( . ) some do contend that balaam was a prophet of god only . that indeed he gave himself unto judicial astrologie , and the conjectures of future events from natural causes . but as to his prophesies they were all divine ; and the light of them affecting only the speculative part of his mind ; had no influence upon his will , heart , and affections which were still corrupt . this tostatus pleadeth for . but as it is expresly said , that he sought for enchantments , numb . . . so the whole description of his course and end gives him up as a cursed sorcerer , and he is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sooth-sayer , john. . . which word though we have once rendred by prudent , that is , one who prudently conjectureth at future events according unto present appearing causes , isa. . . yet it is mostly used for a diabolical diviner or sooth-sayer . and for what he said of himself , that he heard the voice of god , and saw the visions of the most high , it might be only his own boasting to procure veneration to his diabolical incantations . but in reputation we find he was in those dayes in the world , and supposed he was to utter divine oracles unto men. this god in his providence made use of to give out a testimony to the nations concerning the coming of the messiah , the report whereof was then almost lost amongst men. in this condition it may be granted , that the good spirit of god , without the least reflection on the majesty and purity of his own holiness did over-rule the power of the devil , cast out his suggestions from the man's mind , and gave such an impression of sacred truths in the room of them , as he could not but utter and declare . for that instant he did as it were take the instrument out of the hand of satan , and by his impression on it caused it to give a sound according to his mind , which when he had done he left it again unto his possession . and i know not but that he might do so sometimes with others among the gentiles who were professedly given up to receive and give out the oracles of the devil . so he made the damsel possessed with a spirit of divination and sooth-saying to acknowledg paul and his companions to be servants of the most high god , and to shew to men the way of salvation , acts . , . and this must be acknowledged by them who suppose that the sybills gave out predictions concerning jesus christ , seeing the whole strain of their prophetical oracles were expresly diabolical . and no conspiracy of men or devils shall cause him to forego his sovereignty over them , and the using of them to his own glory . ( . ) the case of saul is plain . the spirit of the lord who departed from him , was the spirit of wisdom , moderation and courage to fit him for rule and government , that is , the gifts of the holy ghost unto that purpose , which he withdrew from him . and the evil spirit that was upon him , proceeded no farther but to the stirring up vexatious and disquieting affections of mind . and notwithstanding this molestation and punishment inflicted on him , the spirit of god might at a season fall upon him so as to cast him into a rapture or extasie wherein his mind was acted and exercised in an extraordinary manner , and himself transported into actions that were not at all according unto his own inclinations . so is this case well resolved by * augustine . and for the old prophet at bethel , kings . although he appear to have been an evil man , yet he was one whom god made use of to reveal his mind sometimes to that people ; nor is it probable that he was under satanical delusions like the prophets of baal ; for he is absolutely called a prophet , and the word of the lord did really come unto him , v. , . sect. the writing of the scripture was another effect of the holy ghost , which had its beginning under the old testament . i reckon this as a distinct gift from prophesie in general , or rather a distinct species or kind of prophesie . for many prophets there were divinely inspired , who yet never wrote any of their prophesies , nor any thing else for the use of the church . and many pen-men of the scripture , were no prophets in the strict sence of that name . and the apostle tells us that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the scripture or writing it self was by inspiration from god , tim. . . as david affirms that he had the pattern of the temple from the spirit of god in writing , because of his guidance of him in putting its description into writing , chron. . . now this ministry was first committed unto moses , who besides the five books of the law , probably also wrote the story of job . many prophets there were before him , but he was the first who committed the will of god to writing , after god himself who wrote the law in tables of stone , which was the beginning and pattern of the scriptures . the writers of the historical books of the old testament before the captivity are unknown . the jews call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first or former prophets . who they were in particular is not known ; but certain it is that they were of the number of those holy men of god , who of old wrote and spake as they were moved by the holy ghost ; hence are they called prophets . for although they wrote in an historical manner , as did moses also , concerning things past and gone in their dayes , or it may be presently acted in their own times , yet they did not write them either from their own memory , nor from tradition , nor from the rolls or records of times , ( although they might be furnished with and skilled in these things ) but by the inspiration , guidance and direction of the holy ghost . hence are they called prophets in such a latitude as the word may be used in , to signifie any that are divinely inspired , or receive immediate revelations from god. and thus was it with all the pen-men of the holy scripture . as their minds were under that full assurance of divine inspiration which we before described , so their words which they wrote were under the especial care of the same spirit , and were of his suggestion or inditing . sect. there were therefore three things concurring in this work. ( . ) the inspiration of the minds of these prophets , with the knowledg and apprehension of the things communicated unto them . ( . ) the suggestion of words unto them to express what their minds conceived . ( . ) the guidance of their hands in setting down the words suggested , or of their tongues in uttering them unto those by whom they were committed to writing , as baruch wrote the prophesie of jeremiah from his mouth , jer. . . . if either of these were wanting , the scripture could not be absolutely and every way divine and infallible . for if the pen-men of it were left unto themselves in any thing wherein that writing was concerned , who can secure us that nihil humani no humane imperfection mixed it self therewithal . i know some think that the matter and substance of things only was communicated unto them ; but as for the words whereby it was to be expressed , that was left unto themselves and their own abilities . and this they suppose is evident from that variety of stile which according to their various capacities , education and abilities , is found amongst them . this argues , as they say , that the wording of their revelations was left unto themselves , and was the product of their natural abilities . this in general i have spoken unto elsewhere , and manifested what mistakes sundry have run into about the stile of the holy pen-men of the scripture . here i shall not take up what hath been argued and evinced in another place . i only say that the variety intended ariseth mostly from the variety of the subject matters treated of ; nor is it such as will give any countenance to the prophaneness of this opinion . for the holy ghost in his work on the minds of men doth not put a force upon them , nor acts them any otherwise than they are in their own natures , and with their present endowments and qualifications meet to be acted and used . he leads and conducts them in such paths wherein they are able to walk . the words therefore which he suggests unto them are such as they are accustomed unto , and he causeth them to make use of such expressions as were familiar unto themselves . so he that useth divers seals maketh different impressions , though the guidance of them all be equal and the same . and he that toucheth skilfully several musical instruments variously tuned , maketh several notes of musick . we may also grant and do , that they used their own abilities of mind and understanding in the choice of words and expressions . so the preacher sought to find out acceptable words , eccles. . . but the holy spirit who is more intimate unto the minds and skill of men than they are themselves , did so guide act and operate in them , as that the words they fixed upon were as directly and certainly from him , as if they had been spoken to them by an audible voice . hence that which was written was upright , even words of truth , as in that place . this must be so or they could not speak as they moved by the holy ghost , nor could their writing be said to be of divine inspiration . hence oft-times in the original great senses and significations depend on a single letter , as for instance in the change of the name of abraham ; and our saviour affirms that every apex and iota of the law , is under the care of god as that which was given by inspiration from himself , matth. . but i have on other occasions treated of these things , and shall not therefore here enlarge upon them . sect. the third sort of the immediate extraordinary operations of the holy ghost absolutely exceeding the actings and compliance of humane faculties are miracles of all sorts , which were frequent under the old testament . such were many things wrought by moses and joshua , elijah and elisha with some others ; those by moses exceeding , if the jews fail not in their computation , all the rest that are recorded in the scripture . now these were all the immediate effects of the divine power of the holy ghost . he is the sole author of all real miraculous operations . for by miracles we understand such effects as are really beyond and above the power of natural causes however applyed unto operation . now it is said expresly that our lord jesus christ wrought miracles ( for instance , the casting out of devils from persons possessed ) by the holy ghost . and if their immediate production were by him in the humane nature of jesus christ personally united unto the son of god ; how much more must it be granted that it was he alone whose power they were wrought in those who had no such relation unto the divine nature . and therefore where they are said to be wrought by the hand or finger of god , it is the person of the holy spirit which is precisely intended as we have declared before ; and the persons by whom they were wrought were never the real subjects of the power whereby they were wrought , as though it should be inherent and residing in them as a quality , acts . , . only they were infallibly directed by the holy ghost by word or action to presignifie their operation . so was it with joshua when he commanded the sun and moon to stand still , josh. . . there was no power in joshua , no not extraordinarily communicated to him , to have such a real influence upon the whole frame of nature as to effect so great an alteration therein . onely he had a divine warranty to speak that which god himself would effect ; whence it is said that therein god hearkned unto the voice of a man , v. . it is a vanity of the greatest magnitude in some of the jews as maimonides more nebuch . p. . cap. . levi b. gerson on the place , and others who deny any fixation of the sun or moon , and judge that it is only the speed of joshua in subduing his enemies before the close of that day which is intended . this they contend for lest joshua should be thought to have wrought a greater miracle than moses . but as the prophet habakkuk is express to the contrary , c. . . and their own sirachides , c. . . so it is no small prevarication in some christians to give countenance unto such a putid fiction , see grot. in loc . it is so in all other miraculous operations , even where the parts of the bodies of men were made instrumental of the miracle it self , as in the gift of tongues . they who had that gift did not so speak from any skill or ability residing in them , but they were meerly organs of the holy ghost which he moved at his pleasure . now the end of all these miraculous operations was to give reputation to the persons , and to confirm the ministry of them by whom they were wrought . for as at first they were the occasion of wonder and astonishment , so upon their consideration they evidenced the respect and regard of god unto such persons and their work. so when god sent moses to declare his will in an extraordinary manner unto the people of israel , he commands him to work several miracles or signs before them that they might believe that he was sent of god , exod. . . and such works were called signs , because they were tokens and pledges of the presence of the spirit of god with them by whom they were wrought . nor was this gift ever bestowed on any man alone or for its own sake , but it was alwayes subordinate unto the work of revealing or declaring the mind of god. and these are the general heads of the extraordinary operations of the holy spirit of god in works exceeding all humane or natural abilities in their whole kind . sect. the next sort of the operations of the holy ghost under the old testament whose explanation was designed , is of those whereby he improved proved through immediate impression of his own power , the natural faculties and abilities of the minds of men. and these as was intimated have respect to things political , moral , natural , and intellectual , with some of a mixed nature . first , he had in them respect unto things political , such were his gifts whereby he enabled sundry persons unto rule and civil government amongst men. government or supream rule is of great concernment unto the glory of god in the world and of the highest usefulness unto mankind . without it the whole world would be filled with violence , and become a stage for all wickedness visibly and openly to act it self upon in disorder and confusion . and all men confess that unto a due management hereof unto its proper ends , sundry peculiar gifts and abilities of mind are required in them and needful for them who are called thereunto . these are they themselves to endeavour after and sedulously to improve the measures which they have attained of them . and where this is by any neglected , the world and themselves will quickly feed on the fruits of that negligence . but yet because the utmost of what men may of this kind obtain by their ordinary endeavours and an ordinary blessing thereon , is not sufficient for some especial ends which god aimed at in and by their rule and government ; the holy ghost did oftentimes give an especial improvement unto their abilities of mind by his own immediate and extraordinary operation . and in some cases he manifested the effects of his power herein by some external visible signs of his coming on them in whom he so wrought . so in the first institution of the sanhedrim or court of seventy elders , to bear together with moses the burden of the people in their rule and government ; the lord is said to put his spirit upon them , and that the spirit rested on them , numb . . , . and the lord said unto moses , gather unto me seventy men of the elders of israel , whom thou knowest to be elders of the people and officers over them . and i will take of the spirit that is upon thee and put it upon them , and they shall bear the burden of the people with thee , vers . . and the lord took of the spirit that was on moses and gave it unto the seventy elders , and the spirit rested on them . that which these elders were called unto , was a share in the supream rule and government of the people , which was before intirely in the hand of moses . this the occasion of their call declares , vers . , , , , . and they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferior officers before ; such as they had in egypt who influenced the people by their counsel and arbritration , exod. . . chap. . . chap. . , . now they had a supream power in judgment committed to them , and were thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or gods. for these were they unto whom the word of god came who were thence called gods , john . , . psal. . . and not the prophets who had neither power nor rule . and on them the spirit of god that was in moses rested ; that is , wrought the same abilities for government in them as he had received . that is , wisdom , righteousness , diligence , courage and the like ; that they might judge the people wisely , and look to the execution of the law impartially . now when the spirit of god thus rested on them , it is said they prophesied and ceased not , v. , . that is , they sang or spake forth the praises of god in such a way and manner as made it evident unto all that they were extraordinarily acted by the holy ghost . so is that word used sam. . . and elsewhere . but this gift and work of prophesie was not the especial end for which they were endowed by the spirit , for they were now called as hath been declared unto rule and government . but because their authority and rule was new among the people , god gave that visible sign and pledg of his calling them to their office , that they might have a due veneration of their persons and acquiesce in their authority . and hence from the ambiguity of that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render and ceased not , they prophesied and ceased not , vers . . which may signifie to add as well as to cease ; many of the jews affirm that they so prophesied no more but that day only ; they prophesied then and added not , that is , to do so any more . so when god would erect a kingdom amongst them , which was a new kind of government unto them , and designed saul to be the person that should reign , it is said that he gave him another heart ; sam. . . that is , the spirit of god came upon him as it is elsewhere expressed to endow him with that wisdom and magnanimity that might make him meet for kingly rule . and because he was new called from a low condition unto royal dignity ; the communication of the spirit of god unto him was accompanied with a visible sign and token , that the people might acquiesce in his government who were ready to despise his person . for he had also an extraordinary afflatus of the spirit expressing it self in a visible rapture , vers . , . and in like manner he dealt with others . for this cause also he instituted the ceremony of anointing at their inauguration ; for it was a token of the communication of the gifts of the holy ghost unto them ; though respect were had therein to jesus christ who was to be anointed with all his fulness , of whom they were types unto that people . now these gifts for government are natural and moral abilities of the minds of men , such as are prudence , righteousness , courage , zeal , clemency and the like . and when the holy ghost fell upon any persons to enable them for political rule and the administration of civil power , he did not communicate gifts and abilities unto them quite of another kind , but only gave them an extraordinary improvement of their own ordinary abilities . and indeed so great is the burden wherewith a just and useful government is attended , so great and many are the temptations which power and a confluence of earthly things will invite and draw towards them , that without some especial assistance of the holy spirit of god , men cannot chuse but either sink under the weight of it , or wretchedly miscarry in its exercise and management . this made solomon when god in the beginning of his reign , gave him his option of all earthly desirable things , to prefer wisdom and knowledg for rule before them all , chron. . , , . and this he received from him who is the spirit of wisdom and understanding , isa. . . and if the rulers of the earth would follow this example , and be earnest with god for such supplies of his spirit as might enable them unto an holy righteous discharge of their office , it would in many places be better with them and the world , than it is or can be where is the state of things described , hos. . , , . now god of old did carry this dispensation out of the pale of the church for the effecting of some especial ends of his own ; and i no way question but that he continueth still so to do . thus he anointed cyrus , and calls him his anointed accordingly , isa. . . for cyrus had a double work to do for god in both parts whereof he stood in need of his especial assistance . he was to execute his judgements and vengeance on babylon , as also to deliver his people that they might re-edifie the temple . for both these he stood in need and did receive especial aid from the spirit of god , though he was in himself but a ravenous bird of prey , isa. . . for the gifts of this holy one in this kind wrought no real holiness in them on whom they were bestowed ; they were only given them for the good and benefit of others , with their own success in what they attempted unto that purpose . yea , and many on whom they are bestowed never consider the author of them , but sacrifice to their own nets and drags , and look on themselves as the springs of their own wisdom and ability . but it is no wonder that all regard unto the gifts of the holy ghost in the government of the world is despised , when his whole work in and towards the church it self is openly derided . sect. secondly ; we may add hereunto those especial endowments with some moral vertues which he granted unto sundry persons for the accomplishment of some especial design . so he came upon gideon and upon jeptha to anoint them unto the work of delivering the people from their adversaries in battel , judg. . . chap. . . it is said before of them both , that they were men of valour , chap. . . chap. . . this coming therefore of the spirit of god upon them and cloathing of them , was his especial excitation of their courage , and his fortifying of their minds against those dangers they were to conflict withal . and this he did by such an efficacious impression of his power upon them , as that both themselves received thereby a confirmation of their call , and others might discern the presence of god with them . hence it is said that the spirit of the lord cloathed them , they being warmed in themselves , and known to others by his gifts and actings of them . sect. thirdly ; there are sundry instances of his adding unto the gifts of the mind , whereby he qualified persons for their duties , even bodily strength when that also was needful for the work whereunto he called them ; such was his gift unto sampson . his bodily strength was supernatural , a meer effect of the power of the spirit of god , and therefore when he put it forth in his calling , it is said that the spirit of the lord came mightily upon him , judg. . . chap. . . or wrought powerfully in him . and he gave him this strength in the way of an ordinance , appointing the growing of his hair to be the sign and pledg of it ; the care whereof being violated by him , he lost for a season the gift it self . sect. fourthly ; he also communicated gifts intellectual to be exercised in and about things natural and artificial . so he endowed bezaliel and aholiab with wisdom and skill in all manner of curious workmanship about all sorts of things for the building and beautifying of the tabernacle , exod. . , . whether bezaliel were a man that had before given himself unto the acquisition of those arts and sciences is altogether uncertain . but certain it is that his present endowments were extraordinary . the spirit of god heightned improved and strengthned the natural faculties of his mind , to a perception and understanding of all the curious works mentioned in that place , and unto a skill how to contrive and dispose of them into their order deigned by god himself . and therefore although the skill and wisdom mentioned differed not in the kind of it from that which others attained by industry ; yet he received it by an immediate afflatus or inspiration of the holy ghost , as to that degree at least , which he was made partaker of . sect. lastly ; the assistance given unto holy men for the publishing and preaching of the word of god to others , as to noah who was a preacher of righteousness , pet. . . for the conviction of the word and conversion of the elect , wherein the spirit of god strove with men , gen. . . and preached unto them that were disobedient , pet. . , . might here also be considered , but that the explanation of his whole work in the particular will occur unto us in a more proper place . sect. and thus i have briefly passed through the dispensation of the spirit of god under the old testament . nor have i aimed therein to gather up his whole work and all his actings ; for then every thing that is praise-worthy in the church must have been enquired into ; for all without him is death and darkness and sin. all life light and power are from him alone . and the instances of things expresly assigned unto him which we have insisted on , are sufficient to manifest that the whole being and welfare of the church depended solely on his will and his operation . and this will yet be more evident when we have also considered those other effects and operations of his , which being common to both states of the church under the old testament and the new , are purposely here omitted , because the nature of them is more fully cleared in the gospel wherein also their exemplifications are more illustrious . from him therefore was the word of promise and the gift of prophesie whereon the church was founded and whereby it was built . from him was the revelation and institution of all the ordinances of religious whorship ; from him was that communication of gifts and gracious abilities which any persons received for the edification , rule , protection , and deliverance of the church . all these things were wrought by that one and self-same spirit , which divideth to every man severally as he will. and if this were the state of things under the old testament , a judgment may thence be made how it is under the new. the principal advantage of the present state above that which is past next unto the coming of christ in the flesh , consists in the pouring out of the holy upon the disciples of christ in a larger manner than formerly . and yet i know not how it is come to pass that some men think that neither he nor his work are of any great use unto us . and whereas we find every thing that is good even under the old testament assigned unto him as the sole immediate author of it , it is hard to perswade with many that he continues now to do almost any good at all . and what he is allowed to have any hand in , it is sure to be so stated , as that the principal praise of it may redound unto our selves ; so diverse , yea so adverse are the thoughts of god and men in these things , where our thoughts are not captivated unto the obedience of faith. but we must shut up this discourse . it is a common saying among the jewish masters , that the gift of the holy ghost ceased under the second temple or after the finishing of it . their meaning must be , that it did so as to the gifts of ministerial prophesie , of miracles , and of writing the mind of god by inspiration for the use of the church ; otherwise there is no truth in their observation . for there were afterwards especial revelations of the holy ghost granted unto many as unto simeon and anna , luke . and others constantly received of his gifts and graces to enable them unto obedience , and fit them for their employments . for without a continuance of these supplies the church it self must absolutely cease . general dispensation of the holy spirit , with respect unto the new creation . chap. ii. ( . ) the work of the spirit of god in the new creation proposed to consideration . the importance of the doctrine hereof . ( . ) the plentiful effusion of the spirit the great promise respecting the times of the new testament . ( . ) ministry of gospel founded in the promise of the spirit . ( . ) how this promise is made unto all believers . ( . ) injunction to all to pray for the spirit of god. ( . ) the solemn promise of christ to send his spirit when he left the word . ( . ) the ends for which he promised him . ( . ) the work of the new creation the principal means of the revelation of god and his glory . ( . ) how this revelation is made in particular herein . sect. vve are now arrived at that part of our work which was principally intended in the whole ; and that because our faith and obedience is principally therein concerned . this is the dispensation and work of the holy ghost with respect to the gospel , or the new creation of all things in and by jesus christ. and this if any thing in the scripture is worthy of our most diligent enquiry and meditation ; nor is there any more important principle and head of that religion which we do profess . the doctrine of being and unity of the divine nature is common to us with the rest of mankind , and hath been so from the foundation of the world ; however some like bruit beasts have herein also corrupted themselves . the doctrine of the trinity , or the subsistence of three persons in the one divine nature or being , was known to all who enjoyed divine revelation even under the old testament , though to us it be manifested with more light and convincing evidence . the incarnation of the son of god was promised and expected from the first entrance of sin , and received its actual accomplishment in the fulness of time , during the continuance of the mosaical paedagogie . but this dispensation of the holy ghost whereof we now proceed to treat , is so peculiar unto the new testament , that the evangelist speaking of it sayes , the holy ghost was not yet given , because jesus was not yet glorified , joh. . . and they who were instructed in the doctrine of john the bapist only , knew not whether there were any holy ghost , acts . . both which saying concerned his dispensation under the new testament ; for his eternal being and existence they were not ignorant of , nor did he then first begin to be as we have fully manifested in our foregoing discourse . to stir us up therefore unto diligence in this enquiry unto what was in general laid down before , i shall add some considerations evidencing the greatness and necessity of this duty , and then proceed to the matter it self that we have proposed to handle and explain . sect. . the plentiful effusion of the spirit is that which was principally prophesied of , and foretold as the great priviledg and pre-eminence of the gospel-church state ; this was that good wine which was kept until the last ; this all prophets bear witness unto , see isa. . . chap. . . joel . . . ezek. . . chap. . . with other places innumerable . the great promise of the old testament was that concerning the coming of christ in the flesh. but he was so to come as to put an end unto that whole church-state , wherein his coming was expected . to prove this was the principal design of the apostle in his epistle to the hebrews . but this promise of the spirit whose accomplishment was reserved for the times of the gospel , was to be the foundation of another church-state and the means of its continuance . if therefore we have any interest in the gospel it self or desire to have ; if we have either part or lot in this matter , or desire to be made partakers of the benefits which attend thereon , which are no less than our acceptation with god here and our salvation hereafter ; it is our duty to search the scriptures and enquire diligently into these things . and let no man deceive us with vain words , as though the things spoken concerning the spirit of god and his work towards them that do believe , are fanatical and unintelligible by rational men , for because of this contempt of him the wrath of god will come on the children of disobedience . and if the world in wisdom and their reason know him not , nor can receive him , yet they who believe do know him , for he dwelleth with them and shall be in them , john . . and the present practice of the world in despising and sleighting the spirit of god and his work , gives light and evidence unto those words of our saviour , that the world cannot receive him . and it cannot do so because it neither seeth him nor knoweth him , or hath no experience of his work in them or of his power and grace . accordingly doth it , is it come to pass . wherefore not to avow the spirit of god in his work , is to be ashamed of the gospel and of the promise of christ , as if it were a thing not to be owned in the world. sect. . the ministry of the gospel whereby we are begotten again that we should be a kind of first fruits of his creatures unto god , is from his promised presence with it and work in it , called the ministry of the spirit , even of the spirit that giveth life , cor. . . and it is so in opposition to the ministration of the law , wherein yet there were a multitude of ordinances of worship and glorious ceremonies . and he who knows no more of the ministry of the gospel but what consists in an attendance unto the letter of institutions , and the manner of their performance , knows nothing of it . nor yet is there any extraordinary afflatus or inspiration now intended or attended unto , as we are slanderously reported , and as some affirm that we pretend . but there is that present of the spirit of god with the ministry of the gospel , in his authority , assistance , communication of gifts and abilities , guidance and direction , as without which it will be useless and unprofitable in and unto all that take the work thereof upon them . this will be more fully declared afterwards . for ; sect. . the promise and gift of the spirit under the gospel , is not made nor granted unto any peculiar sort of persons only , but unto all believers as their conditions and occasions do require . they are not therefore the especial interest of a few but the common concern of all christians . the papists grant that this promise is continued ; but they would confine it to their pope or their councils , things no where mentioned in the scripture , nor the object of any one gospel-promise whatever . it is all believers in their places and stations , churches in their order , and ministers in their office , unto whom the promise of him is made , and towards whom it is accomplished as shall be shown . others also grant the continuance of this gift , but understand no more by it but an ordnary blessing upon mens rational endeavours , common and exposed unto all alike . this is no less than to overthrow his whole work , to take his sovereignty out of his hand , and to deprive the church of all especial interest in the promise of christ concerning him . in this enquiry therefore we look after what at present belongs unto our selves , if so be we are disciples of christ and do expect the fulfilling of his promises . for whatever men may pretend , unto this day , if they have not the spirit of christ they are none of his , rom. . . for our lord jesus christ hath promised him as a comforter to abide with his disciples for ever , joh. . and by him it is that he is present with them and among them to the end of the world , mat. . . chap. . . that we speak no● as yet of his sanctifying work , whereby we are enabled to believe and are made partakers of that holiness without which no man shall see god. wherefore without him all religion is but a body without a soul , a carcase without an animating spirit . it is true in the continuation of his work he ceaseth from putting forth those extraordinary effects of his power which were needful for the laying the foundation of the church in the world. but the whole work of his grace according to the promise of the covenant , is no less truly and really carried on at this day in and towards all the elect of god , than it was on the day of pentecost and onwards ; and so is his communication of gifts necessary for the edification of the church , ephes. . , , , . the owning therefore and avowing the work of the holy ghost in the hearts and on the minds of men , according to the tenor of the convenant of grace , is the principal part of that profession which at this day all believers are called unto . sect. . we are taught in an especial manner to pray that god would give his holy spirit unto us , that through his aid and assistance we may live unto god in that holy obedience which he requires at our hands , luk. . , , , . our saviour enjoyning an importunity in our supplications , v. , . and giving us encouragement that we shall succeed in our requests , v. , . makes the subject matter of them to be the holy spirit ; your heavenly father shall give the holy spirit to them that ask him , v. . which in the other evangelists is good things , mat. . . because he is the author of them all in us and to us ; nor doth god bestow any good thing on us , but by his spirit . hence the promise of bestowing the spirit is accompanied with a prescription of duty unto us that we should ask him or pray for him ; which is included in every promise where his sending , giving , or bestowing is mentioned . he therefore is the great subject matter of all our prayers . and that signal promise of our blessed saviour to send him as a comforter to abide with us for ever , is a directory for the prayers of the church in all generations . nor is there any church in the world fallen under such a total degeneracy ▪ but that in their publick offices there are testimonies of their ancient faith and practice in praying for the coming of the spirit unto them , according to this promise of christ. and therefore our apostle in all his most solemn prayers for the churches in his dayes makes this the chief petition of them , that god would give unto them and increase in them the gifts and graces of the holy spirit , with the spirit himself for sundry especial effects and operations whereof they stood in need , ephes. . . chap. . . col. . . and this is a full conviction of what importance the consideration of the spirit of god and his work is unto us . we must deal in this matter with that confidence which the truth instructs us unto , and therefore say , that he who prayeth not constantly and diligently for the spirit of god that he may be made partaker of him for the ends for which he is promised , is a stranger from christ and his gospel . this we are to attend unto as that whereon our eternal happiness doth depend . god knows our state and condition , and we may better learn our wants from his prescription of what we ought to pray for , than from our own sense and experience . for we are in the dark unto our own spiritual concerns , through the power of our corruptions and temptations , and know not what we should pray for as we ought , rom. . . but our heavenly father knows perfectly what we stand in need of . and therefore whatever be our present apprehensions concerning our selves which are to be examined by the word , our prayers are to be regulated by what god hath enjoyned us to ask , and what he hath promised for to bestow . sect. . what was before mentioned may here be called over again and farther improved , yea it is necessary that so it should be . this is the solemn promise of jesus christ when he was to leave this world by death . and whereas he therein made and confirmed his testament , heb. . , , , he bequeathed his spirit as his great legacy unto his disciples . and this he gave unto them as the great pledg of their future inheritance , cor. . . which they were to live upon in this world. all other good things he hath indeed bequeathed unto believers , as he speaks of peace with god in particular . peace i leave with you , my peace i give unto you , john . . but he gives particular graces and mercies for particular ends and purposes . the holy spirit he bequeaths to supply his own absence , john . . that is , for all the ends of spiritual and eternal life . let us therefore consider this gift of the spirit either formally , under this notion that he was the principal legaoy left unto the church by our dying saviour , or materially , as to the ends and purposes for which he is so bequeathed , and it will be evident what valuation we ought to have of him and his work. how would some rejoice if they could possess any relique of any thing that belonged unto our saviour in the dayes of his flesh , though of no use or benefit unto them ? yea , how great a part of men called christians do boast in some pretended parcels of the tree whereon he suffered . love abused by superstition lies at the bottom of this vanity . for they would embrace any thing left them by their dying saviour . but he left them no such things , nor did ever bless and sanctify them unto any holy or sacred ends. and therefore hath the abuse of them been punished with blindness and idolatry . but this is openly testified unto in the gospel then when his heart was overflowing with love unto his disciples , and care for them , when he took an holy prospect of what would be their condition , their work , duty , and temptations in the world , and thereon made provision of all that they could stand in need of ; he promiseth to leave and give unto them his holy spirit to abide with them for ever , directing us to look unto him for all our comforts and supplies . according therefore unto our valuation and esteem of him , of our satisfaction and acquiescency in him , is our regard to the love , care and wisdom of our blessed saviour to be measured . and indeed it is only in his word and spirit wherein we can either honour or despise him in this world. in his own person he is exalted at the right hand of god far above all principalities and powers ; so that nothing of ours can immediately reach him or affect him . but it is in our regard to these that he makes a tryal of our faith love and obedience . and it is a matter of lamentation to consider the contempt and scorn that on various pretences is cast upon this holy spirit , and the work whereunto he is sent by god the father and by jesus christ. for there is included therein a contempt of them also . nor will a pretence of honouring god in their own way secure such persons as shall contract the guilt of this abomination . for it is an idol and not the god and father of our lord jesus christ , who doth not work effectually in the elect by the holy ghost according to the scriptures . and ( . ) if we consider this promise of the spirit to be given unto us as to the ends of it ; then , sect. . he is promised and given as the sole cause and author of all the good that in this * world we are or can be made partakers of . for ( . ) there is no good communicated unto us from god , but it is bestowed on us or wrought in us by the holy ghost . no gift , no grace , no mercy , no priviledg , no consolation , do we receive possess or use , but it is wrought in us . collated on us , or manifested unto us by him alone . nor ( . ) is there any good in us towards god , any faith , love , duty , obedience , but what is effectually wrought in us by him , by him alone . for in us that is in our flesh ( and by nature we are but flesh ) there dwelleth no good thing . all these things are from him and by him , as shall god assisting be made to appear by instances of all sorts in our ensuing discourse . and these considerations i thought meet to premise unto our entrance into that work which now lyeth before us . sect. the great work whereby god designed to glorifie himself ultimately in this world , was that of the new creation or of the recovery and restauration of all things by jesus christ , heb. . , , . ephes. . . and as this is in general confessed by all christians , so i have elsewhere insisted on the demonstration of it . ( . ) that which god ordereth and designeth as the principal means for the manifestation of his glory , must contain the most perfect and absolute revelation and declaration of himself , his nature , his being , his existence and excellencies . for from their discovery and manifestation , with the duties which as known they require from rational creatures , doth the glory of god arise and no otherwise . ( . ) this therefore was to be done in this great work , and it was done accordingly . hence is the lord christ in his work of mediation said to be the image of the invisible god , col. . . the brightness of his glory , and the express image of his person , heb. . . in whose face the knowledg of the glory of god shineth forth unto us , cor. . . because in and by him in his work of the new creation all the glorious properties of the nature of god are manifested and displayed incomparably above what they were in the creation of all things in the beginning . i say therefore in the contrivance , projection , production , carrying on , disposal and accomplishment of this great work , god hath made the most eminent and glorious discovery of himself unto angels and men , ephes. . , , . pet. . , , . that we may know , love , trust , honour and obey him in all things as god and according to his will. ( . ) in particular in this new creation he hath revealed himself in an especial manner as three in one. there was no one more glorious mystery brought to light in and by jesus christ than that of the holy trinity , or the subsistence of the three persons in the unity of the same divine nature . and this was done not so much in express propositions or verbal testimonies unto that purpose , which yet is done also , as by the declaration of the mutual divine internal acts of the persons towards one another , and the distinct immediate divine external actings of each person in the work which they did and do perform . for god revealeth not himself unto us meerly doctrinally and dogmatically , but by the declaration of what he doth for us , in us , towards us , in the accomplishment of the counsel of his will ; see ephes. . , , , , , , , , . and this revelation is made unto us , not that our minds might be possessed with the notions of it , but that we may know aright how to place our trust in him , how to obey him and live unto him , how to obtain and exercise communion with him , until we come to the enjoyment of him . sect. we may make application of these things unto , and exemplifie them yet farther in the work under consideration . three things in general are in it proposed unto our faith. ( . ) the supream purpose design contrivance and disposal of it . ( . ) the purchasing and procuring cause and means of the effects of that design ; with its accomplishment in it self and with respect unto god. ( . ) the application of the supream design and actual accomplishment of it to make it effectual unto us . the first of these is absolutely in the scripture assigned unto the father , and that uniformely and every where . his will , his counsel , his love , his grace , his authority , his purpose , his design are constantly proposed as the foundation of the whole work , as those which were to be pursued , effected , accomplished ; see isa . , , . psal. . , , . john . . isa. . , , . ephes. . , , , , , , . and other places innumerable . and on this account , because the son undertook to effect what-ever the father had so designed and purposed , there were many acts of the will of the father towards the son in sending , giving , appointing of him , in preparing him a body , in comforting and supporting him , in rewarding and giving a people unto him which belong unto the father on the account of the authority , love and wisdom that were in them , their actual operation belonging particularly unto another person . and in these things is the person of the father in the divine being proposed unto us to be known and adored . secondly ; the son condescendeth , consenteth , and engageth to do and accomplish in his own person , the whole work which in the authority , counsel and wisdom of the father was appointed for him , phil. . , , , . and in these divine operations is the person of the son revealed unto us to be honoured even as we honour the father . thirdly , the holy ghost doth immediately work and effect what-ever was to be done in reference unto the person of the son , or the sons of men , for the perfecting and accomplishment of the father's counsel , and the son's work , in an especial application of both unto their especial effects and ends. hereby is he made known unto us , and hereby our faith concerning him and in him is directed . and thus in this great work of the new creation by jesus christ doth god cause all his glory to pass before us , that we may both know him and worship him in a due manner . and what is the peculiar work of the holy ghost herein we shall now declare . work of the holy spirit with respect unto the head of the new creation , the humane nature of christ. chap. iii. ( . ) the especial works of the holy spirit in the new creation . ( . ) his work on the humane nature of christ. ( . ) how this work could be considering the union of the humane nature unto and in the person of the son of god. ( . ) assumption of the humane nature into union the only act of the person of the son towards it . ( . ) personal union the only necessary consequent of this assumption . ( . ) all other actings of the person of the son in and on the humane nature voluntary . ( . ) the holy spirit the immediate efficient cause of all divine operations . ( . ) he is the spirit of the son or of the father . ( . ) how all the works of the trinity are individed . ( . ) the body of christ formed in the womb by the holy ghost ; but of the substance of the blessed virgin ; why this was necessary . ( . ) christ not hence the son of the holy ghost according to the humane nature . ( . ) difference between the assumption of the humane nature by the son , and the creation of it by the holy ghost . ( . ) the conception of christ how ascribed to the holy ghost , and how to the blessed virgin. reasons of the espousal of the blessed virgin to joseph before the conception of christ. ( . ) the actual purity and holiness of the soul and body of christ from his miraculous conception . sect. the dispensation and work of the holy ghost in this new creation ; respect , first the head of the church , the lord jesus christ in his humane nature , as it was to be and was united unto the person of the son of god. secondly , it concerns the members of that mystical body in all that belongs unto them as such . and under these two heads we shall consider them . sect. first ; therefore we are to enquire what are the operations of the holy ghost in reference unto jesus christ the head of the church . and these were of two sorts . ( . ) such as whereof the person of christ in his humane nature was the immediate object . ( . ) such as he performs towards others on his behalf ; that is , with direct respect unto his person and office. sect. but yet before we enter upon the first sort of his works which we shall begin withal , an objection of seeming weight and difficulty must be removed out of our way ; which i shall the rather do , because our answer unto it will make the whole matter treated of the more plain and familiar unto us . it may therefore be , and it is objected , that whereas the humane nature of christ is assigned as the immediate object of these operations of the holy ghost , and that nature was immediately , inseparably , and undividedly united unto the person of the son of god , there doth not seem to be any need , nor indeed room for any such operations of the spirit . for could not the son of god himself in his own person , perform all things requisite both for the forming , supporting , sanctifying and preserving of his own nature , without the especial assistance of the holy ghost ? nor is it easy to be understood how an immediate work of the holy ghost should be interposed in the same person , between the one nature and the other . and this seeming difficulty is vehemently pressed by the socinians , who think to intangle our whole doctrine of the blessed trinity , and incarnation of the son of god thereby . but express testimonies of scripture , with the clear and evident analogie of faith , will carry us easily and safely through this seeming difficulty . to which end we may observe ; that , sect. . the only singular immediate act of the person of the son on the humane nature , was the assumption of it into subsistence with himself . herein the father and the spirit had no interest nor concurrence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but by approbation and consent , as damascen speaks . for the father did not assume the humane nature ; he was not incarnate ; neither did the holy spirit do so . but this was the peculiar act , and work of the son. see joh. . . rom. . . gal. . . phil. . , . heb. . . ; which places with many others to the same purpose , i have elsewhere expounded , and vindicated from the exceptions of the socinians . sect. . that the only necessary consequent of this assumption of the humane nature , or the incarnation of the son of god , is the personal union of christ , or the inseparable subsistence of the assumed nature in the person of the son. this was necessary , and indissoluble , so that it was not impeached , nor shaken in the least , by the temporary dissolution of that nature by the separation of the soul and body . for the union of the soul and body in christ did not constitute him a person , that the dissolution of them should destroy his personality . but he was a person by the uniting of both unto the son of god. sect. . that all other actings of god in the person of the son towards the humane nature were voluntary , and did not necessarily ensue on the union mentioned . for there was no transfusion of the properties of one nature into the other , nor real physical communication of divine essential excellencies unto the humanity . those who seem to contend for any such thing , resolve all at last into a true assignation by way of predication as necessary on the union mentioned , but contend not for a real transfusion of the properties of one nature into the other . but these communications were voluntary . hence were those temporary dissations , when under his great trial the humane nature complained of its desertion and dereliction by the divine , matth. . . for this forsaking was not as to personal union , or necessary subsistence and supportment , but as to voluntary communications of light and consolation . hence himself declares that the humane nature was not the residential subject of omnisciency . for so he speaks , mark. . . but of that day and that hour knoweth no man , no nor the angels which are in heaven , neither the son , but the father . for the exposition given by some of the antients , that the lord christ speaks not this absolutely , but only , that he knew it not to declare it unto them , is unworthy of him . for no more did the father so know it , seeing he hath not declared it . but this was the opinion only of some of them , the more advised were otherwise minded . he * speaks of himself with respect unto his humane nature only . and thereunto all communications were voluntary . so after his ascention god gave him that revelation that he made to the apostle : revel . . . the humane nature therefore , however inconceivably advanced , is not the subject of infinite essentially divine properties . and the actings of the son of god towards it , consequential unto its assumption , and that indissoluble subsistence in its union which ensued thereon , are voluntary . sect. . the holy ghost as we have proved before , is the immediate peculiar efficient cause of all external divine operations ; for god worketh by his spirit ; or in him immediately applies the power and efficacy of the divine excellencies unto their operation ; whence the same work is equally the work of each person . sect. . the holy spirit is the spirit of the son , no less than the spirit of the father . he proceedeth from the son , as from the father . he is the spirit of the son , gal. . . and hence is he the immediate operator of all divine acts of the son himself , even on his own humane nature . whatever the son of god , wrought in , by , or upon the humane nature , he did it by the holy ghost , who is his spirit as he is the spirit of the father . sect. . to clear the whole matter it must be yet further observed , that the immediate actings of the holy ghost are not spoken of him absolutely , nor ascribed unto him exclusively , as unto the other persons and their concurrence in them . it is a saying generally admitted , that opera trinitatis ad extra sunt indivisa . there is no such division in the external operations of god , that any one of them should be the act of one person without the concurrence of the others . and the reason of it is , because the nature of god which is the principle of all divine operations , is one and the same individed in them all . whereas therefore they are the effects of divine power , and that power is essentially the same in each person , the works themselves belong equally unto them . as if it were possible that three men might see by the same eye , the act of seeing would be but one , and it would be equally the act of all three . but the things we insist on are ascribed eminently unto the holy ghost on the account of the order of his subsistence in the holy trinity , as he is the spirit of the father and the son ; whence in every divine act , the authority of the father , the love and wisdom of the son , with the immediate efficacy and power of the holy ghost are to be considered . yea , and there is such a distinction in their operations , that one divine act may produce a peculiar respect and relation unto one person and not unto another ; as the assumption of the humane nature did to the son , for he only was incarnate . and such are the especial actings of the holy ghost towards the head of the church our lord jesus christ in this work of the new creation , as we shall demonstrate in sundry instances . sect. first ; the framing forming and miraculous conception of the body of christ in the * womb of the blessed virgin , was the peculiar and especial work of the holy ghost . this work i acknowledg in respect of designation and the authoritative disposal of things is ascribed unto the father . for so the lord christ speaketh unto him ; a body hast thou prepared me , heb. . . but this preparation doth not signifie the actual forming and making ready of that body , but the eternal designation of it ; it was prepared in the counsel and love of the father . as to voluntary assumption it is ascribed to the son himself ; heb. . . forasmuch as the children were partakers of flesh and blood , he also himself pertook of the same ; he took unto him a body and soul , entire humane nature , as the children or all believers have the same , synecdochically expressed by flesh and blood ; v. . he took on him the seed of abraham . but the immediate divine efficiency in this matter was the peculiar work of the holy ghost . matth. . . when his mother mary was espoused to joseph , before they came together she was found to be with child of the holy ghost ; v. . that which is conceived in her is of the holy ghost : luk. . . the angel answered and said unto her , the holy ghost shall come upon thee , and the power of the highest shall overshadow thee ; therefore also that holy thing which shall be born of thee shall be called the son of god. ( . ) the person working is the holy ghost . he is the wonderful operator in this glorious work ; and therein the power of the most high was exerted . for the power of the most high is neither explicatory of the former expression , the holy ghost , as though he were only the power of the most high ; nor is it the adjoyning of a distinct agent or cause unto him , as though the holy ghost and the power of the most high were different agents in this matter . only the manner of his effecting this wonderful matter concerning which the blessed virgin had made that enquiry , v. . how can this be seeing i know not a man ? is expressed . the holy ghost , saith the angel , acting the power of the most high , or in the infinite power of god shall accomplish it . ( . ) for his access unto his work ; it is expressed by his coming upon her . the importance of this expression and what is signified thereby , hath been declared before . and it is often used to declare his actings with reference unto the production of miraculous works . acts . . ye shall receive power after the holy ghost is come upon you . he will so come upon you as to put forth the power of the most high in you and by you , in gifts and operations miraculous . for he is said to come with respect unto his beginning of any marvelous operation , where before he did not work to the like purpose . ( . ) the act of the holy ghost in this matter was a creating act ; not indeed like the first creating act which produced the matter and substance of all things out of nothing , causing that to be , which was not before , neither in matter nor form , nor passive disposition ; but like those subsequent acts of creation , whereby out of matter before made and prepared , things were made that which before they were not , and which of themselves they had no active disposition unto nor concurrence in . so man was created or formed of the dust of the earth , and woman of a rib taken from man. there was a previous matter unto their creation , but such as gave no assistance , nor had any active disposition to the production of that particular kind of creature whereinto they were formed by the creating power of god. such was this act of the holy ghost in forming the body of our lord jesus christ. for although it was effected by an act of infinite creating power , yet it was formed or made of the substance of the blessed virgin. that it should be so was absolutely necessary ( . ) for the accomplishment of the promises made unto abraham and david , that the messiah should be of their seed and proceed from their loyns . ( . ) so was it also on the account of the first original promise , that the seed of the woman should break the serpents head. for the word was to be made flesh , john . . to be made of a woman , gal. . . or made of the seed of david according to the flesh , rom. . . and take upon him the seed of abraham , heb. . . ( . ) to confirm the truth hereof is his genealogie according to the flesh given us by two of the evangelists , which were neither to the purpose nor true , if he were not made of the substance or flesh of the blessed virgin. ( . ) besides all our cognation and alliance unto him , whence he was meet to be our saviour suffering in the same nature wherein we have sinned , do depend hereon , heb. . . for if he had not been made like us in all things sin only excepted , if he had not been partaker of our nature , there had been no foundation for the imputing that unto us which he did suffered and wrought , rom. . . and hence these things are accounted unto us , and cannot be so unto angels whose nature he did not take upon him , heb. . . this therefore was the work of the holy ghost in reference unto the humane nature of christ in the womb of his mother . by his omnipotent power he formed it of the substance of the body of the holy virgin , that is as unto his body . and hence sundry things do ensue . sect. . that the lord christ could not on this account , no not with respect unto his humane nature only , be said to be the son of the holy ghost , although he supplyed the place and vertue of a natural father in generation . for the relation of filiation dependeth only on and ariseth from a perfect generation , and not on every effect of an efficient cause . when one fire is kindled by another , we do not say that it is the son of that other , unless it be very improperly . much less when a man builds an house , do we say that it is his son. there was therefore no other relation between the person of the holy ghost and the humane nature of christ , but that of a creator and a creature . and the lord christ is , and is called the son of god , with respect only unto the father and his eternal ineffable generation , communicating being and subsistence unto him , as the fountain and original of the trinity . filiation therefore is a personal adjunct , and belongs unto christ as he was a divine person , and not with respect unto his humane nature . but that nature being assumed , whole christ was the son of god. sect. ( . ) that this act of the holy ghost in forming of the body of christ , differs from the act of the son in assuming the humane nature into personal union with himself . for this act of the son was not a creating act producing a being out of nothing , or making any thing by the same power to be what in its own nature it was not . but it was an ineffable act of love and wisdom , taking the nature so formed by the holy ghost , so prepared for him , to be his own in the instant of its formation , and thereby preventing the singular and individual subsistence of that nature in and by it self . so then as the creating act of the holy ghost in forming the body of our lord jesus christ in the womb , doth not denominate him to be his father , no not according to the humane nature , but he is the son of god upon the account of his eternal generation only ; so it doth not denote an assumption of that nature into union with himself , nor was he incarnate . he made the humane nature of christ body and soul , with , in , and unto a subsistence in the second person of the trinity , not his own . sect. . it hence also followes that the conception of christ in the womb , being the effect of a creating act , was not accomplished successively and in process of time but was perfected in an instant . for although the * creating acts of infinite power , where the works effected have distinct parts , may have a process or duration of time allotted unto them , as the world was created in six dayes ; yet every part of it that was the object of an especial creating act was instantaneously produced . so was the forming of the body of christ , with the infusion of a rational soul to quicken it , though it increased afterwards in the womb unto the birth . and as it is probable that this conception was immediate upon the angelical salutation , so it was necessary that nothing of the humane nature of christ should exist of it self , antecedently unto its union with the son of god. for in the very instant of its formation , and therein , was the word made flesh , john . . and the son of god was made of a woman , gal. . . so that the whole essence of his nature was created in the same instant . thus far the scriptures go before , and herein it is necessary to assert the forming of the body and soul of christ by the holy spirit . the curious enquiries of some of the schoolmen and others , are to be left unto themselves , or rather to be condemned in them . for what was farther in this miraculous operation of the holy ghost , it seems purposely to be hid from us in that expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the power of the most high shall overshadow thee . under the secret glorious covert hereof , we may learn to adore that holy work here , which we hope to rejoyce in and bless god for unto eternity . and i suppose also that there is in the word , an allusion unto the expression of the original acting of the holy spirit , towards the newly produced mass of the old creation , whereof we spake before . then it is said of him that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it were hovering and moving over it for the formation and production of all things living . for both the words include in them an allusion unto a covering like that of a fowl over its eggs , communicating by its cognate warmth and heat , a principle of life unto their seminal virtue . sect. it remaineth only that we consider how the same work of the conception of christ , is assigned unto the holy ghost , and to the blessed virgin. for of her it is said expresly in prophesie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , isa. . . a virgin shall conceive ; the same word that is used to express the conception of any other woman , gen. . . hence she is termed by the ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and dei genetrix , which last at least i wish had been forborn . compare it with the scripture and there will appear an unwarrantable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it . so luk. . . the words of the angel to her are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt conceive in thy womb and bring forth a son ; where her conception of him is distinguished from her bringing of him forth . and yet in the ancient creed commonly called the apostles , and generally received by all christians as a summary of religion , it is said he was conceived by the holy spirit , and only born of the virgin mary . an. the same work is assigned to both as causes of a different kind , unto the holy spirit as the active efficient cause , who by his almighty power produced the effect . and the disputes managed by some of the ancients about de spiritu sancto , and ex spiritu sancto , were altogether needless . for it is his creating efficiency that is intended . and his conceiving is ascribed unto the holy virgin as the passive material cause ; for his body was formed of her substance as was before declared . and this conception of christ was after her solemn espousals unto joseph , and that for sundry reasons . for ( . ) under the covering of her marriage to him she was to receive a protection of her spotless innocency . and besides ( . ) god provided one that should take care of her and her child in his infancy . and hereby ( . ) also was our blessed saviour freed from the imputation of an illegitimate birth ; until by his own miraculous operations he should give testimony unto his miraculous conception , concerning which before his mother could not have been believed . ( . ) that he might have one on whose account his genealogie might be recorded , to manifest the accomplishment of the promise unto abraham & david . for the line of a genealogie was not legally continued by the mother only . hence matthew gives us his genealogie by joseph , to whom his mother was legally espoused ; and although luke give us the true natural line of his descent by the progenitors of the blessed virgin , yet he nameth her not , only mentioning her espousals , he begins with heli who was her father , chap. . . and this is the first thing ascribed peculiarly to the holy spirit with respect unto the head of the church christ jesus . sect. from this miraculous creation of the body of christ by the immediate power of the holy ghost , did it became a meet habitation for his holy soul , every way ready and complying with all actings of grace and vertue . we have not only the depravation of our natures in general , but the obliquity of our particular constitutions to conflict withal . hence it is that one is disposed to passion wrath and anger , another to vanity and lightness , a third of sensuality and fleshly pleasures , and so others to sloth and idleness . and although this disposition so far as it is the result of our especial constitutions and complexion is not sin in it self , yet it dwells at the next door unto it , and as it is excited by the moral pravity of our natures , a continual occasion of it . but the body of christ being formed pure and exact by the holy ghost , there was no disposition or tendency in his constitution to the least deviation from perfect holiness in any kind . the exquisite harmony of his natural temperature , made love meekness gentleness patience benignity and goodness , natural and cognate unto him , as having an incapacity of such motions as should be subservient unto or complaint with any thing different from them . hence , dly , also ; although he took on him those infirmities which belong unto our humane nature as such , and are inseparable from it until it be glorified , yet he took none of our particular infirmities which cleave unto our persons , occasioned either by the vice of our constitutions or irregularity in the use of our bodies . those natural passions of our minds which are capable of being the means of affliction and trouble , as grief sorrow and the like , he took upon him ; as also those infirmities of nature which are troublesome to the body , as hunger thirst weariness and pain . yea , the purity of his holy constitution made him more highly sensible of these things than any of the children of men. but as to our bodily diseases , and distempers which personally adhere unto us upon the disorder and vice of our constitutions , he was absolutely free from . work of the holy spirit in and on the humane nature of christ. chap. iv. ( . ) the actual sanctification of the humane nature of christ by the holy ghost . on what ground spotless and free from sin . positively endowed with all grace . ( . ) original holiness and sanctification in christ how carried on by the spirit . exercise of grace in christ by the rational faculties of his soul. their improvement . ( . ) wisdom and knowledg how increased objectively in the humane nature of christ. ( . ) the anointing of christ by the holy spirit with power and gifts . ( . ) collated eminently on him at his baptism . john . . explained and vindicated . ( . ) miraculous works wrought in christ by the holy ghost . ( . ) christ guided , conducted and supported by the spirit in his whole work. mark . . opened . ( . ) how the lord christ offered himself unto god through the eternal spirit . ( . ) his sanctification thereunto . ( . ) graces acting eminently therein . love , zeal , submission , faith and truth all exercised therein . ( , . ) the work of the spirit of god towards christ whilst he was in the state of the dead ; in his resurrection and glorification . ( . ) the office of the spirit to bear witness unto christ and its discharge . ( . ) the true way and means of coming unto the knowledg of christ , with the necessity thereof . ( . ) danger of mistakes herein . ( . ) what it is to love christ as we ought . sect. secondly ; the humane nature of christ being thus formed in the womb by a creating act of the holy spirit , was in the instant of its conception sanctified , and filled with grace according to the measure of its receptivity . being not begotten by natural generation , it derived no taint of original sin or corruption from adam , that being the only way and means of its propagation . and being not in the loyns of adam morally before the fall , the promise of his incarnation being not given until afterwards , the sin of adam could on no account be imputed unto him . all sin was charged on him as our mediator , and surety of the covenant ; but on his own account he was obnoxious to no charge of sin original or actual . his nature therefore as miraculously created in the manner described , was absolutely innocent , spotless , and free from sin , as was adam in the day wherein he was created . but this was not all ; it was by the holy spirit positively endowed with all grace . and hereof it was afterwards only capable of farther degrees as to actual exercise , but not of any new kind of grace . and this work of sanctification or the original infusion of all grace into the humane nature of christ , was the immediate work of the holy spirit which was necessary unto him . for let the natural faculties of the soul , the mind will and affections be created pure innocent undefiled , as they cannot be otherwise immediately created of god , yet this is not enough to enable any rational creature to live to god ; much less was it all that was in jesus christ. there is moreover required hereunto supernatural endowments of grace , superadded unto the natural faculties of our souls . if we live unto god there must be a principle of spiritual life in us as well of life natural . this was the image of god in adam , and was wrought in christ by the holy spirit . isa. . , , . and there shall come forth a rod out of the stem of jesse , and a branch shall grow out of his roots . and the spirit of the lord shall rest upon him , the spirit of wisdom and understanding , the spirit of counsel and might , the spirit of knowledg and of the fear of the lord ; and shall make him of quick understanding in the fear of the lord. it is granted that the following work of the spirit in and upon the lord christ , in the execution of his office as the king and head of the church , is included in these words . but his first sanctifying work in the womb is principally intended . for those expressions , a rod out of the stem of jesse , and a branch out of his roots , with respect whereunto the spirit is said to be communicated unto him , do plainly regard his incarnation . and the soul of christ from the first moment of its infusion was a subject capable of a fulness of grace , as unto its habitual residence and inbeing , though the actual exercise of it was suspended for a while until the organs of the body were fitted for it . this therefore it received by this first unction of the spirit . hence from his conception he was holy as well as harmless and undefiled , heb. . . an holy thing , luke . . radically filled with a perfection of grace and wisdom ; inasmuch as the father gave him not the spirit by measure , john . . see to this purpose our commentary on heb. . v. . p. . see john . , , . sect. thirdly ; the spirit carried on that work whose foundation it had thus laid . and two things are to be here diligently observed . ( . ) that the lord christ as man , did and was to exercise all grace by the rational faculties and powers of his soul , his understanding will and affections . for he acted grace as a man made of a woman , made under the law. his divine nature was not unto him in the place of a soul , nor did immediately operate the things which he performed , as some of old vainly imagined . but being a perfect man his rational soul was in him the immediate principle of all his moral operations , even as ours are in us . now in the improvement and exercise of these faculties and powers of his soul , he had and made a progress after the manner of other men. for he was made like unto us in all things yet without sin . in their encrease , enlargement and exercise there was required a progression in grace also . and this he had continually by the holy ghost . luke * . . the child grew and waxed strong in spirit . the first clause refers to his body which grew and increased after the manner of other men ; as v. . he increased in stature . the other respects the confirmation of the faculties of his mind , he waxed strong in spirit . so v. . he is said to increase in wisdom as in stature . he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , continually filling and filled with new degrees of wisdom as to its exercise , according as the rational faculties of his mind were capable thereof ; an increase in these things accompanied his years , v. . and what is here recorded by the evangelist , contains a description of the accomplishments of the prophesie before mentioned , isa. . , , . and this growth in grace and wisdom was the peculiar work of the holy spirit . for as the faculties of his mind were enlarged by degrees and strengthened , so the holy spirit filled them up with grace for actual obedience . sect. . the humane nature of christ was capable of having new objects proposed to its mind and understanding , whereof before it had a simple nescience . and this is an inseparable adjunct of humane nature as such , as it is to be weary or hungry , and no vice or blameable defect . some have made a great outcry about the ascribing of ignorance by some protestant divines unto the humane soul of christ , bellarm. de anim. christi . take ignorance for that which is a moral defect in any kind , or an unacquaintedness with that which any one ought to know , or is necessary unto him as to the perfection of his condition or his duty , and it is false that ever any of them ascribed it unto him . take it meerly for a nescience of some things , and there is no more in it but a denial of infinite omniscience , nothing inconsistent with the highest holiness and purity of humane nature . so the lord christ sayes of himself , that he knew not the day and hour of the end of all things ; and our apostle of him , that he learned obedience by the things that he suffered , heb. . . in the representation then of things anew to the humane nature of christ , the wisdom and knowledg of it was objectively increased , and in new tryals and temptations he experimentally learned the new exercise of grace . and this was the constant work of the holy spirit in the humane nature of christ. he dwelt in him in fulness , for he received him not by measure . and continually upon all occasions he gave out of his unsearchable treasures , grace for exercise in all duties and instances of it . from hence was he habitually holy , and from hence did he exercise holiness entirely and universally in all things . sect. fourthly ; the holy spirit in a peculiar manner anointed him with all those extraordinary powers and gifts which were necessary for the exercise and discharging of his office on the earth . * isa. . . the spirit of the lord god is upon me , because the lord hath anointed me to preach good tydings unto the meek ; he hath sent me to bind up the broken-hearted , to proclaim liberty to the captives , and the opening of the prison unto them that are bound . it is the prophetical office of christ and his discharge thereof in his ministry on the earth which is intended . and he applies these words unto himself with respect unto his preaching of the gospel , luke . . for this was that office which he principally attended unto here in the world , as that whereby he instructed men in the nature and use of his other offices . for his kingly power in his humane nature on the earth he exercised but sparingly . thereunto indeed belonged his sending forth of apostles and evangelists to preach with authority . and towards the end of his ministry he instituted ordinances of gospel-worship , and appointed the order of his church in the foundation and building of it up , which were acts of kingly power . nor did he perform any act of his sacerdotal office but only at his death , when he gave himself for us an offering and a sacrifice to god for a sweet smelling savour , ephes. . . wherein god smelt a savour of rest and was appeased towards us . but the whole course of his life and ministry was the discharge of his prophetical office unto the jews , rom. . . which he was to do according to the great promise . deut. . , . and on the acceptance or refusal of him herein , depended the life and death of the church of israel , v. . acts . . heb. . . john . . hereunto was he fitted by this unction of the spirit . and here also is a distinction between the spirit that was upon him , and his being anointed to preach , which contains the communication of the gifts of that spirit unto him . as it is said , chap. . . the spirit rested on him as a spirit of wisdom to make him of quick understanding in the fear of the lord. now this was in a singular manner and in a measure inexpressible , whence he is said to be anointed with the oyl of gladness above his fellows , or those who were partakers of the same spirit with him , psal. . . heb. . , . although i acknowledg that there was in that expression a peculiar respect unto his glorious exaltation which afterwards ensued , as hath been declared on that place . and this collation of extraordinary gifts for the discharge of his prophetical office was at his baptism , matth. . they were not bestowed on the head of the church , nor are any gifts of the same nature in general bestowed on any of his members , but for use , exercise , and improvement . and that they were then collated appears ; for , sect. ( . ) then did he receive the visible pledge which confirmed him in , and testified unto others his calling of god to the exercise of his office. for then the spirit of god descended like a dove and rested on him , and lo a voice came from heaven saying , this is my beloved son in whom i am well pleased , matth. . , . hereby was he sealed of god the father , john . , in that visible pledg of his vocation setting the great seal of heaven to his commission . and this also was to be a testimony unto others , that they might own him in his office now he had undertaken to discharge it , john . . . he now entred on his publick ministry and wholly gave himself up unto his work. for before he did only occasionally manifest the presence of god with him , somewhat to prepare the minds of men to attend unto his ministry ; as when he filled them with astonishment at his discourses with the doctors in the temple , luke . , . and although it is probable that he might be acted by the spirit in and unto many such extraordinary actions during his course of a private life , yet the fulness of gifts for his work he received not until the time of his baptism , and therefore before that , he gave not himself up wholly unto his publick ministry . . immediately hereon it is said that he was full of the holy ghost , luke . . before he was said to wax strong in spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke . . continually filling ; but now he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , full of the holy ghost . he was actually possessed of and furnished with all that fulness of spiritual gifts which were any way needful for him or useful unto him , or which humane nature is capable of receiving . with respect hereunto doth the evangelist use that expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , john . . for god giveth not the spirit by measure . that it is the lord jesus christ who is here intended unto whom the spirit is thus given , is evident from the context , although it be not express in the text. he is spoken of , and is the subject of the whole discourse , v. . he that cometh from above is above all . he that cometh from heaven is above all . none doubts but that this is a description of the person of christ. and in the beginning of this verse , he whom god hath sent speaketh the words of god ; which is the usual periphrasis of the lord christ used at least twenty times in this gospel . of him this account is given that he testifieth what he hath seen and heard , v. . and that he speaketh the words of god , v. , . different events are also marked upon his testimony , for many refused it , v. . but some received it who therein set to their seal that god is true , vers . . for he that believeth not the record that he gave of his son hath made him a lyar , john . . as a reason of all this it is added , that god gave not the spirit unto him by measure ; so that he was fully enabled to speak the words of god , and those by whom his testimony was rejected were justly liable to wrath , v. . vain therefore is the attempt of crellius de spirit . sanct. followed by sclictingius in his comment on this place , who would exclude the lord christ from being intended in these words . for they would have them signifie no more but only in general , that god is not bound up to measures in the dispensation of the spirit , but gives to one according unto one measure , and to another according to another . but as this gloss overthrows the coherence of the words , disturbing the context , so it contradicts the text it self . for god's not giving the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by measure , is his giving of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immeasurably , without known bounds or limits , and so the spirit was given unto the lord christ only . for unto every one of us is given grace according to the measure of the gift of christ , ephes. . . that is , in what measure he pleaseth to communicate and distribute it . but the effects of this giving of the spirit unto the lord christ not by measure , belonged unto that fulness from whence we receive grace for grace , john . . for hereby the father accomplished his will , when it pleased him , that in him all fulness should dwell , col. . . that he in all things might have the pre-eminence . nor can any difficulty of weight be cast on this interpretation from the use of the word in the present tense , which is by crellius insisted on , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he giveth . for christ , they say , had before received the spirit , for this is spoken of him after his baptism . if therefore he had been intended , it should rather have been , he hath given , or he hath not given unto him by measure . but ( . ) this was immediately on his baptism , and therefore the collation of the fulness of the spirit might be spoken of as a thing present being but newly past , which is an ordinary kind of speech on all occasions . besides ( . ) the collation of the spirit is a continued act , in that he was given him to abide with him , to rest upon him , wherein there was a continuance of the love of god towards , and his care over him in his work. hence the lord christ saith of himself , or the prophet in his person , that the spirit sent him . now the lord god and his spirit hath sent me , isa. . . the same work in sending of christ is ascribed unto the lord god , that is the father , and to the spirit , but in a different manner . he was sent by the father authoritatively , and the furniture he received by the spirit , of gifts for his work and office , is called his sending of him . as the same work is assigned unto different persons in the trinity on different accounts . sect. fifthly ; it was in an especial manner by the power of the holy spirit , by which he wrought those great and miraculous works whereby his ministry was attested unto and confirmed . hence it is said , that god wrought miracles by him , acts . . jesus of nazareth a man approved of god , by miracles and wonders and signs which god did by him . for they are all immediate effects of divine power . so when he cast out devils with a word of command , he affirms that he did it by the finger of god , luke . . that is , the infinite divine power of god ; but the power of god acted in an especial manner by the holy spirit , as is expresly declared in the other evangelist , matth. . . and therefore on the ascription of his mighty works unto beelzebub the prince of devils , he lets the jews know that therein they blasphemed the holy spirit whose works indeed they were , v. , . hence these mighty works are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers , because of the power of the spirit of god put forth for their working and effecting , see mark . . chap. . . luke . . & . . & . . & . . & . . and in the exercise of this power consisted the testimony given unto him by the spirit that he was the son of god. for this was necessary unto the conviction of the jews to when he was sent , john . , . sect. sixthly ; by him was he guided , directed , comforted , supported , in the whole course of his ministry , temptations , obedience and sufferings . some few instances on this head may suffice . presently after his baptism when he was full of the holy ghost , he was led by the spirit into the wilderness , luke . . the holy spirit guided him to begin his contest and conquest with the devil . hereby he made an entrance into his ministry ; and it teacheth us all what we must look for , if we solemnly engage our selves to follow him in the work of preaching the gospel . the word used in mark to this purpose hath occasioned some doubt , what spirit is intended in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . the spirit driveth him into the wilderness . it is evident that the same spirit and the same act is intended in all the evangelists here and , mat. . . luke . . but now the holy spirit should be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drive him , is not so easie to be apprehended . but the word in luke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denotes a guiding and rational conduct . and this cannot be ascribed unto any other spirit with respect unto our lord jesus but onely the spirit of god. matthew expresseth the same effect by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . he was carried or carried up , or taken away from the midst of the people . and this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that spirit , namely which descended on him , and rested on him immediately before , chap. . . and the continuation of the discourse in luke will not admit that any other spirit be intended . and jesus being full of the holy spirit , returned from jordan and was led by the spirit into the wilderness ; namely , by that spirit which he was full of . by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore in mark , no more is intended but the sending of him forth by an high and strong impression of the holy spirit on his mind . hence the same word is used with respect unto the sending of others by the powerful impression of the spirit of god on their hearts , unto the work of preaching the gospel . matth. . . pray you therefore the lord of the harvest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so also , luk. . . that he would thrust forth labourers into his harvest ; namely , by furnishing them with the gifts of his spirit , and by the power of his grace constraining them to their duty . so did he enter upon his preparation unto his work under his conduct . and it were well if others would endeavour after a conformity unto them within the rules of their calling . ( . ) by his assistance was he carried triumphantly through the course of his temptations unto a perfect conquest of his adversary , as to the present conflict wherein he sought to divert him from his work , which afterwards he endeavoured by all wayes and means to oppose and hinder . ( . ) the temptation being finished he returned again out of the wilderness to preach the gospel in the power of the spirit , luk. . . he returned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the power of the spirit into galilee , that is powerfully enabled by the holy spirit unto the discharge of his work. and thence is his first sermon at nazareth he took those words of the prophet for his text ; the spirit of the lord is upon me , because he hath anointed me to preach the gospel to the poor , luke . . the issue was , that they all bare him witness , and wondred at the gracious words that proceeded out of his mouth , v. . and as he thus began his ministry in the power of the spirit , so having received him not by measure , he continually on all occasions put forth his wisdom , power , grace and knowledg , to the astonishment of all , and the stopping of the mouths of his adversaries , shutting them up in their rage and unbelief . ( . ) by him was he directed strengthned and comforted in his whole course , in all his temptations , troubles and sufferings from first to last . for we know that there was a confluence of all those upon him in his whole way and work , a great part of that whereunto he humbled himself for our sakes consisting in these things . in and under them he stood in need of mighty supportment and strong consolation . this god promised unto him and this he expected , isa. . , . & . , . & . , , , . now all the voluntary communications of the divine nature unto the humane , were as we have shewed , by the holy spirit . sect. seventhly ; he offered himself up unto god through the eternal spirit , heb. . . i know many learned men do judge that by the eternal spirit in that place , not the third person is intended , but the divine nature of the son himself . and there is no doubt but that also may properly be called the eternal spirit . there is also a reason in the words themselves strongly inclining unto that sense and acceptation of them . for the apostle doth shew whence it was that the sacrifices of the lord christ had an efficacy beyond and above the sacrifices of the law ; and whence it would certainly produce that great effect of purging our consciences from dead works . and this was from the dignity of his person on the account of his divine nature . it arose i say from the dignity of his person , his deity giving sustentation unto his humane nature in the sacrifice of himself . for by reason of the indissoluble union of both his natures , his person became the principle of all his mediatory acts , and from thence had they their dignity and efficacy . nor will i oppose this exposition of the words . but on the other side many learned persons , both of the ancient and modern divines , do judg that it is the person of the holy spirit that is intended . sect. and because this is a matter of great importance , namely how the lord christ offered up himself unto god as a sacrifice by the eternal spirit , i shall farther explain it though but briefly . those who look only on the outward part of the death of christ can see nothing but suffering in it . the jews took him , and they with the souldiers both scourged and slew him , hanging him on the tree . but the principal consideration of it , is his own offering himself a sacrifice unto god as the great high priest of the church , to make atonement and reconciliation for sinners , which was hid from the world by those outward acts of violence which were upon him . and this he did by the eternal spirit , wherein we may take notice of the ensuing instances . . he sanctified , consecrated or dedicated himself unto god for to be an offering or sacrifice ; john . . for their sakes , that is the elect , i sanctifie my self . the lord christ was before this perfectly sanctified as to all inherent holiness , so that he could not speak of sanctifying himself afresh in that sense . neither was it the consecration of himself unto his office of a priest. for this was the act of him who called him , he glorified not himself to be made an high priest , but he that said unto him , thou art my son , heb. . . he made him a priest by his death , after the power of an endless life , chap. . , , . wherefore he consecrated himself to be a sacrifice , as the beast to be sacrificed of old was first devoted unto that purpose . therefore it is said that he thus sanctified or consecrated himself , that we might be sanctified . now we are sanctified by the offering of the body of christ once for all , heb. . . this was his first sacerdotal acts. he dedicated himself to be an offering to god. and this he did through the effectual operation of the eternal spirit in him . . he went voluntarily and of his own accord to the garden , which answered the adduction or bringing of the beast to be sacrificed unto the door of the tabernacle according to the law ; for there he did not only give up himself into the hands of those who were to shed his blood ; but also actually entred upon the offering up of himself unto god in his agony , when he offered up prayers and supplications with strong crying and tears , heb. . . which declares not the matter but the manner of his offering . . in all that ensued , all that followed hereon , unto his giving up the ghost , he offered himself to god in and by those actings of the grace of the holy spirit in him , which accompanied him to the last . and these are diligently to be considered , because on them depends the efficacy of the death of christ , as to atonement and merit , as they were enhanced and rendred excellent by the worth and dignity of his person . for it is not the death of christ meerly as it was penal and undergone by the way of suffering , that is the means of our deliverance , but the obedience of christ therein , which consisted in his offering of himself through the eternal spirit unto god , that gave efficacy and success unto it . we may therefore enquire what were those principal graces of the spirit which he acted in this offering of himself unto god. and they were , ( . ) love to man-kind , and compassion towards sinners . this the holy soul of the lord jesus was then in the highest and most inconceivable exercise of . this therefore is frequently expressed where mention is made of this offering of christ ; gal. . . who loved me and gave himself for me ; rev. . . who loved us and washed us in his own blood. and compassion is the first grace required in an high priest or sacrificer , heb. . . god being now upon a design of love , ( for it was in the pursuit of eternal love that christ was sent into the world , john . . tit. . , , . ) this love that was now in its most inconceivable advancement in the heart of christ , was most grateful and acceptable unto him . and this intenseness of love did also support the mind of christ under all his sufferings , as jacob through the greatness of his love unto rachel , made light of the seven years service that he endured for her , gen. . . and so did the lord christ endure the cross and despise the shame for the joy of saving his elect which was set before him , heb. . . and this was one grace of the eternal spirit whereby he offered himself unto god. . that which principally acted him in the whole , was his unspeakable zeal , for and ardency of affection unto the glory of god. these were the coals which with a vehement flame as it were consumed the sacrifice . and there were two things that he aimed at with respect unto the glory of god. ( . ) the manifestation of his righteousness , holiness and severity against sin. his design was to repair the glory of god , wherein it had seemed to suffer by sin , psal. . , , . and heb. . , , . he came to do that with full desire of soul , ( expressed in those words , lo i come ) which legal sacrifices could not do , namely to make satisfaction to the justice of god for sin , to be a propitiation to declare his righteousness , rom. . . and this he doth as to the manner of it with inexpressible ardency of zeal and affections ; v. . i delight to do thy will , o my god , yea thy law is in the midst of my bowels ; he doubles the expression of the intenseness of his mind hereon . and therefore when he was to prepare himself in his last passeover for his suffering , he expresseth the highest ingagement of heart and affections unto it ; luke . . with desire have i desired to eat this passeover with you before i suffer . as with respect unto the same work he had before exprest it . i have a baptism to be baptized withal , and how am i straitned , or pained , till it be accomplished ? luke . . his zeal to advance the glory of god in the manifestation of his righteousness and holiness , by the offering up himself as a sin-offering to make atonement , gave him no rest and ease until he was engaged in it , whence it wrought unto the utmost . ( . ) the exercise of his grace and love. this he knew was the way to open the treasures of grace and love that they might be poured out on sinners to the everlasting glory of god. for this was the design of god in the whole , rom. . , , . this zeal and affection unto the glory of god's righteousness , faithfulness and grace , which was wrought in the heart of christ by the eternal spirit , was that wherein principally he offered up himself unto god. . his holy submission and obedience unto the will of god , which were now in the height of their exercise , and grace advanced unto the utmost in them , was another especial part of this his offering up himself . that this was wrought in him by the holy or eternal spirit was before declared . and it is frequently expressed as that which had an especial influence into the efficacy and merit of his sacrifice . psal. . . he humbled himself , and became obedient unto death , the death of the cross. and when he offered up prayers and supplications , though he were a son , yet learned he obedience by the things that he suffered , heb. . . that is , he experienced obedience in suffering . it is true , that the lord christ in the whole course of his life yeelded obedience unto god , as he was made of a woman , made under the law , gal. . . but now he came to the great tryal of it , with respect unto the especial command of the father , to lay down his life , and to make his soul an offering for sin , isa. . . this was the highest act of obedience unto god that ever was or ever shall be to all eternity . and therefore doth god so express his satisfaction therein and acceptance of it , isa. . , . phil. . , . this was wrought in him , this he was wrought unto by the holy spirit , and therefore by him offered himself unto god. . there belongs also hereunto that faith and trust in god , which with fervent prayers , cries & supplications , he now acted on god and his promises , both with respect unto himself , and to the covenant which he was sealing with his blood. this our apostle represents as an especial work of his testified unto in the old testament ; heb. . . i will put my trust in him . and this ( . ) respected himself , namely that he should be supported , assisted , and carried through the work he had undertaken unto a blessed issue . herein i confess he was horribly assaulted until he cryed out , my god , my god , why hast thou forsaken me ? psal. . . but yet after and through all his dreadful tryal , his faith and trust in god were victorious . this he expressed in the depth and extremity of his tryals , psal. . , , . and made such an open profession of it , that his enemies when they supposed him lost and defeated , reproached him with it , v. . matth. . . to this purpose be declared himself at large , isa. . , , . so his faith and trust in god , as to his own supportment and deliverance , with the accomplishment of all the promises that were made unto him upon his ingagement into the work of mediation , were victorious . ( . ) they respected the covenant and all the benefits that the church of the elect was to be made partaker of thereby . the blood that he now shed was the blood of the covenant , and it was shed for his church ; namely , that the blessings of the covenant might be communicated unto them , gal. . , . with respect hereunto did he also exercise faith in god , as appears fully in his prayer which he made when he entred on his oblation , john . now concerning these instances we may observe three things to our present purpose . ( . ) these and the like gracious actings of the soul of christ , were the wayes and means whereby in his death and bloodshedding , which was violent and by force inflicted on him as to the outward instruments , and was penal as to the sentence of the law , he voluntarily and freely offered up himself a sacrifice unto god for to make atonement . and these were the things which from the dignity of his person became efficacious and victorious . without these his death and bloodshedding had been no oblation . ( . ) these were the things which rendred his offering of himself , to be a sacrifice of a sweet sm●lling savour unto god , ephes. . . god was so absolutely delighted and pleased with these high and glorious acts of grace and obedience in jesus christ , that he smelt as it were a savour of rest towards mankind , or those for whom he offered himself ; so that he would be angry with them no more , curse them no more : as it is said of the type of it in the sacrifice of noah , gen. . , . god was more pleased with the obedience of christ , than he was displeased with the sin and disobedience of adam , rom. . , , . it was not then the outward suffering of a violent and bloody death which was inflicted on him , by the most horrible wickedness that ever humane nature brake forth into , that god was atoned , acts . . nor yet was it meerly his enduring the penalty of the law , that was the means of our deliverance . but the voluntary giving up of himself to be a sacrifice in these holy acts of obedience , was that upon which in an especial manner god was reconciled unto us . all these things being wrought in the humane nature by the holy ghost , who in the time of his offering acted all his graces unto the utmost ; he is said thereon to offer himself unto god through the eternal spirit , by whom as our high priest he was consecrated , spirited , and acted thereunto . sect. eighthly ; there was a peculiar work of the holy spirit towards the lord christ whilst he was in the state of the dead . for here our precedeing rule must be remembred ; namely , that notwithstanding the union of the humane nature of christ with the divine in the person of the son , yet the communications of god unto it , beyond subsistence , were voluntary . thus in his death the union of his natures in his person was not in the least impeached ; but yet for his soul or spirit he recommends that in an especial manner into the hands of god his father , psal. . . luke . . father into thy hands i commend my spirit ; for the father had ingaged himself in an eternal covenant , to take care of him , to preserve and protect him even in death , and to shew him again the way and path of life , psal. . . notwithstanding then the union of his person , his soul in its separate state was in an especial manner under the care protection and power of the father , preserved in his love until the hour came wherein he shewed him again the path of life . his holy body in the grave continued under the especial care of the spirit of god , and hereby was accomplished that great promise , that his soul should not be left in hell , nor the holy one see corruption , psal. . . acts . . it is the body of christ which is here called the holy one ; as it was made an holy thing by the conception of it in the womb by the power of the holy ghost . and it is here spoken of in contradistinction unto his soul , and opposed by peter unto the body of david , which when it died saw corruption , acts . . this pure and holy substance was preserved in its integrity by the overshadowing power of the holy spirit , without any of those accidents of change which attend the dead bodies of others . i deny not but there was use made of the ministry of angels about the dead body of christ whilst it was in the grave ; even those which were seen sitting afterwards in the place where he lay , john . . by these was it preserved from all outward force and violation ; but this also was under the peculiar care of the spirit of god , who how he worketh by angels hath been before declared . sect. ninthly ; there was a peculiar work of the holy spirit in his resurrection , this being the compleating act in laying the foundation of the church whereby christ entred into his rest , the great testimony given unto the finishing of the work of redemption , with the satisfaction of god therein , and his acceptation of the person of the redeemer . it is on various accounts assigned distinctly to each person in the trinity . and this not only as all the external works of god are individed , each person being equally concerned in their operation , but also upon the account of their especial respect unto and interest in the work of redemption , in the manner before declared . unto the father it is ascribed on the account of his authority , and the declaration therein of christ's perfect accomplishment of the work committed unto him ; acts . . him hath god raised up , having loosed the pains of death , because it was not possible that he should be holden of it ; it is the father who is spoken of . and he is said , as in other places , to raise christ from the dead ; but this he doth with respect unto his loosing the pains of death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which with a little alteration of one vowel , signifie the sorrows of death , or the cords of death . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the sorrow of death , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the cords of death , see psal. . . psal. . . and these sorrows of death here intended were the cords of it , that is , the power it had to bind the lord christ for a season under it . for the pains of death , that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tormenting pains , ended in his death it self . but the consequents of them are here reckoned unto them , or the continuance under the power of death according unto the sentence of the law. these god loosed when the law being fully satisfied the sentence of it was taken off , and the lord christ was acquitted from its whole charge . this was the act of god the father , as the supream rector and judg of all . hence he is said to raise him from the dead , as the judg by his order delivereth an acquitted prisoner , or one who hath answered the law. the same work he also takes unto himself ; john . , . i lay down my life that i may take it again , no man taketh it from me , but i lay it down of my self , i have power to lay it down , and i have power to take it again . for although men by violence took away his life , when with wicked hands they crucified and slew him , acts . . chap. . ; yet because they had neither authority nor ability so to do without his own consent , he saith , no man could or did take away his life , that is , against his will , by power over him , as the lives of other men are taken away ; for this neither angels nor men could do . so also although the father is said to raise him from the dead by taking off the sentence of the law , which he had answered ; yet he himself also took his life again by an act of the love , care , and power of his divine nature ; his living again being an act of his person , although the humane nature only died . but the peculiar efficiency in the reuniting of his most holy soul and body was an effect of the power of the holy spirit ; pet. . . he was put to death in the flesh , but quickned in the spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was restored to life by the spirit ; and this was that spirit whereby he preached unto them that were disobedient in the dayes of noah , v. , . or that spirit of christ which was in the prophets from the foundation of the world , pet. . , . by which he preached in noah unto that disobedient generation , pet. . . whereby the spirit of god strove for a season with those inhabitants of the old world , gen. . . that is the holy spirit of god. to the same purpose we are instructed by our apostle ; rom. . . but if the spirit of him that raised up jesus from the dead dwell in you , he that raised up christ from the dead shall also quicken your mortal bodies by his spirit which dwelleth in you . god shall quicken our mortal bodies also , by the same spirit whereby he raised christ from the dead . for so the relation of the one work to the other , requires the words to be understood . and he asserts again the same expresly , ephes. . , , , . he prayes that god would give his holy spirit unto them , as a spirit of wisdom and revelation , v. . the effects thereof in them and upon them are described , v. . and this he desires that they may so be made partakers of , that by the work of the spirit of god in themselves renewing and quickning of them , they might have an experience of that exceeding greatness of his power , which he put forth in the lord christ when he raised him from the dead . and the evidence or testimony given unto his being the son of god , by his resurrection from the dead , is said to be according to the spirit of holiness , or the holy spirit , rom. . . he was positively declared to be the son of god by his resurrection from the dead , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , by the powerful working of the holy spirit . this also is the intendment of that expression , tim. . . justified in the spirit . god was manifest in the flesh by his incarnation and passion therein , and justified in the spirit by a declaration of his acquitment from the sentence of death , and all the evils which he underwent , with the reproaches wherewith he was contemptuously used , by his quickning and resurrection from the dead , through the mighty and effectual working of the spirit of god. sect. tenthly ; it was the holy spirit that glorified the humane nature , and made it every way meet for its eternal residence at the right hand of god , and a pattern of the glorification of the bodies of them that believe on him . he who first made his nature holy , now made it glorious . and as we are made conformable unto him in our souls here , his image being renewed in us by the spirit , so he is in his body now glorified by the effectual operation of the same spirit , the exemplar and pattern of that glory which in our mortal bodies we shall receive by the same spirit . for when he appears we shall be like him , john . . seeing he will change our vile bodies , that they may be fashioned like unto his glorious body , according to the working whereby he is able to subdue all things unto himself , phil. . . and these are some of the principal instances of the operations of the holy spirit on the humane nature of the head of the church . the whole of them all , i confess , is a work that we can look but little into , only what is plainly revealed we desire to receive and imbrace ; considering that if we are his , we are predestinated to be made conformable in all things unto him , and that by the powerful and effectual operation of that spirit which thus wrought all things in him to the glory of god. and as it is a matter of unspeakable consolation unto us , to consider what hath been done in and upon our nature by the application of the love and grace of god through his spirit unto it ; so it is of great advantage , in that it directs our faith and supplications in our endeavours after conformity with him , which is our next end , under the enjoyment of god in glory . what therefore in these matters we apprehend we embrace ; and for the depth of them they are the object of our admiration and praise . sect. secondly ; there is yet another work of the holy spirit , not immediately in and upon the person of the lord christ , but towards him and on his behalf with respect unto his work and office. and it comprizeth the head and fountain of the whole office of the holy spirit towards the church . this was his witness-bearing unto the lord christ ; namely , that he was the son of god , the true messiah , and that the work which he performed in the world , was committed unto him by god the father to accomplish . and this same work he continueth to attend unto , unto this day , and will do so to the consummation of all things . it is known how the lord christ was reproached whilst he was in this world , and how ignominiously he was sent out of it by death . hereon a great contest ensued amongst mankind , wherein heaven and hell were deeply ingaged . the greatest part of the world , the princes , rulers , and wise men of it , affirmed that he was an impostor , a seducer , a malefactor , justly punished for his evil deeds . he on the other side chose twelve apostles to bear testimony unto the holiness of his life , the truth and purity of his doctrine , the accomplishment of the prophesies of the old testament in his birth , life , work , and death ; and in especial unto his resurrection from the dead , whereby he was justified and acquitted from all the reproaches of hell and the world , and their calumnies refelled . but what could the testimony of twelve poor men , though never so honest , prevail against the confronting suffrage of the world ? wherefore this work of bearing witness unto the lord christ , was committed unto him who is above and over all , who knoweth how , and is able to make his testimony prevalent ; john . . but when the comforter is come , whom i will send unto you from the father , even the spirit of truth which proceedeth from the father , he shall testifie of me . accordingly the apostles plead his concurring testimony ; acts . . and we are his witnesses of these things , and so also is the holy spirit , whom god hath given to them that obey him . and how he thus gave his testimony our apostle declares , heb. . . god also bearing witness with them , ( that is , the apostles ) both with signs and wonders , and with divers miracles and gifts of the holy spirit according to his will. the first principal end why god gave the holy spirit to work all those miraculous effects in them that believed in jesus , was to bear witness unto his person that he was indeed the son of god , owned and exalted by him . for no man not utterly forsaken of all reason and understanding , not utterly blinded , would once imagine that the holy spirit of god would work such marvelous operations in and by them who believed on him , if he designed not to justifie his person , work , and doctrine thereby . and this in a short time , together with that effectual power which he put forth in and by the preaching of the word , carried not only his vindication against all the machinations of satan , and his instruments throughout the world , but also subdued the generality of mankind unto faith in him and obedience unto him , cor. . , . and upon this testimony it is , that there is real faith in him yet maintained in the world. this is that which he promised unto his disciples whilst he was yet with them in the world , when their hearts were solicitous how they should bear up against their adversaries upon his absence . i will ▪ saith he , send the comforter unto you , and when he is come he will reprove the world of sin , and of righteousness , and of judgment ; of sin , because they believe not on me ; of righteousness , because i go to my father and ye see me no more ; of judgment , because the prince of this world is judged , john . , , , , . the reason why the world believed not on christ , was because they believed not that he was sent of god , john . . by his testimony the spirit was to reprove the world of their infidelity , and to convince them of it by evidencing the truth of his mission . for hereon the whole issue of the controversie between him and the world did depend . whether he were righteous or a deceiver , was to be determined by his being sent , or not sent of god , and consequently god's acceptance or disapprobation of him . that he was so sent , so approved , the holy spirit convinced the world by his testimony , manifesting that he went to the father , and was exalted by him ; for it was upon his ascention and exaltation that he received and poured out the promise of the spirit to this purpose , acts . . moreover whilst he was in the world , there was an unrighteous judgment by the instigation of satan passed upon him . on this testimony of the spirit , that judgment was to be reversed , and a contrary sentence passed on the author of it , the prince of this world. for by the gospel so testified unto , was he discovered , convicted , judged , condemned , and cast out of that power and rule in the world , which by the darkness of the minds of men within , and idolatry without , he had obtained and exercised . and that the holy spirit continueth to do the same work , though not absolutely by the same means unto this very day , shall be afterwards declared . and by these considerations may we be led into that knowledg of , and acquaintance with our lord jesus christ , which is so necessary , so useful , and so much recommended unto us in the scripture . and the utter neglect of learning the knowledg of christ , and of the truth as it is in him , is not more pernicious unto the souls of men , than is the learning of it by undue means , whereby false and mischievous ideas or representations of him are infused into the minds of men. the papists would learn and teach him by images , the work of mens hands , and teachers of lies . for besides that they are forbidden by god himself to be used unto any such purposes , and therefore cursed with barrenness and uselesness as to any end of faith or holiness ; they are in themselves suited only to ingenerate low and carnal thoughts in depraved superstitious minds . for as the worshippers of such images know not what is the proper cause nor the proper object of that reverence , and those affections they find in themselves , when they approach unto them and adore before them ; so the apprehensions which they can have hereby , tend but to the knowing after the flesh , which the apostle looked on as no part of his duty , cor. . . but the glory of the humane nature , as united unto the person of the son of god , and ingaged in the discharge of his office of mediator , consists alone in these eminent , peculiar , ineffable communications of the spirit of god unto him , and his powerful operations in him ; this is represented unto us in the glass of the gospel , which we beholding by faith are changed into the same image by the same spirit , cor. . . sect. our lord christ himself did foretel us that there would be great enquiries after him , and that great deceits would be immixed therewithal ; if , saith he , they shall say unto you , he is in the wilderness , go not forth , behold he is in the secret chambers , believe it not , matth. . . it is not a wilderness , low , persecuted , unglorious and invisible condition , as to outward profession , that our saviour here intendeth . for himself foretold that his church should be driven into the wilderness , and nourished there , and that for a long season , rev. . . and where his church is there is christ , for his promise is to be with them and among them unto the end of the world , matth. . . nor by secret chambers doth he intend those private places of meeting for security , which all his disciples for some hundreds of years were compelled unto and did make use of , after his apostles who met sometimes in an upper room , sometimes in the night for fear of the jews . and such it is notorious were all the meetings of the primitive christians . but our saviour here foretels the false wayes that some would pretend he is taught by and found in . for , first , some would say he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the desart or wilderness ; and if men would go forth thither , there they would see him and find him . and there is nothing intended hereby , but the ancient superstitious monks , who under a pretence of religion retired themselves into desarts and solitary places . for there they pretended great intercourse with christ , great visions and appearances of him , being variously deluded and imposed on by satan and their own imaginations . it is ridiculous on the one hand , and deplorable on the other , to consider the woful follies , delusions , and superstitions this sort of men fell into : yet was in those dayes nothing more common , than to say , that christ was in the desart , conversing with the monks and anchorites . go not forth unto them , saith our lord christ , for in so doing you will be deceived ; and again saith he , if they say unto them he is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the secret chambers , believe it not . there is , or i am much deceived , a deep and mysterious instruction in these words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies those secret places in an house where bread and wine and cates of all sorts are laid up and stored . this is the proper signification and use of the word . what pretence then could there be for any to say that christ was in such a place ? why , there insued so great a pretence hereof , and so horrible a superstition thereon , that it was of divine wisdom to foresee it , and of divine goodness to forewarn us of it . for it is nothing but the popish figment of transubstantiation that is intended . christ must be in the secret places where their wafer and wine was deposited , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . concerning this saith our saviour , believe them not . all crafts and frauds and bloody violences will be used to compel you to believe a christ in the pix and repository ; but if you would not be seduced , believe them not . such are the false wayes whereby some have pretended to teach christ , and to learn him , which have led them from him into hurtful snares and perdition . the consideration that we have insisted on will guide us , if attended , unto a spiritual and saving knowledg of him , and we are to learn thus to know him . sect. first ; that we may love him with a pure unmixed love. it is true , it is the person of christ as god and man , that is the proper and ultimate object of our love towards him . but a clear distinct consideration of his natures and their excellencies is effectual to stir up and draw forth our love towards him . so the spouse in the canticles rendring a reason of her intense affections towards him , sayes , that he is white and ruddy , the chiefest of ten thousand ; that is , perfect in the beauty of the graces of the holy spirit , which rendred him exceeding amiable . so also psal. . . would you therefore propose christ unto your affections , so as that your love unto him may be sincere and without corruption as it is required to be , ephes. . . that you may not lavish away the actings of your souls upon a false object , and think you love christ , when you love only the imaginations of your own breasts ; consider his humane nature , as it was rendred beautiful and lovely by the work of the spirit of god upon it before described . do you love him because he was and is so full of grace , so full of holiness , because in him there was an all-fulness of the graces of the spirit of god ? consider aright what hath been delivered concerning him , and if you can and do on the account thereof delight in him , and love him , your love is genuine and spiritual . but if your love be meerly out of an apprehension of his being now glorious in heaven , and there able to do you good or evil , it differs not much from that of the papists , whose love is much regulated in its actings , by the good or bad painting of the images whereby they represent him . you are often pressed to direct your love unto the person of christ , and it is that which is your principal duty in this world. but this you cannot do without a distinct notion and knowledg of him . there are therefore three things in general that you are to consider to this purpose . ( . ) the blessed union of his two natures in the same person . herein he is singular , god having taken that especial state on him , which in no other thing or way had any consideration ; this therefore is to have a specialty in our divine love to the person of christ. ( . ) the uncreated glories of the divine nature , whence our love hath the same object with that which we owe unto god absolutely . ( . ) that perfection and fulness of grace which dwelt in his humane nature , as communicated unto him by the holy spirit whereof we have treated . if you love the person of christ , it must be on these considerations . which whilst some have neglected , they have doted on their own imaginations ; and whilst they have thought themselves even sick of love for christ , they have only languished in their own fancies . secondly ; we are to know christ so , as to labour after conformity unto him . and this conformity consists only in a participation of those graces whose fulness dwells in him . we can therefore no other way regularly press after it , but by an acquaintance with , and due consideration of the work of the spirit of god upon his humane nature , which is therefore worthy of our most diligent enquiry into . and so have we given a brief delineation of the dispensation and work of the holy spirit , in and towards the person of our lord jesus christ , the head of the church ; his preparation of a mystical body for him , in his powerful gracious work on the elect of god , doth nextly ensue . the general work of the holy spirit in the new creation , with respect unto the members of that body whereof christ is the head. chap. v. ( ) christ the head of the new creation . ( . ) things premised in general unto the remaining work of the spirit . things presupposed unto the work of the spirit towards the church , the love and grace of father and son. ( . ) the whole work of the building of the church committed to the holy spirit ; acts . . opened . ( . ) the foundation of the church in the promise of the spirit , and its building by him alone . ( . ) christ present with his church only by his spirit , mat. . . acts . , . acts . . mat. . . cor. . . cor. . . compared . ( . ) the holy spirit works the work of christ ; john . , , . opened . ( . ) the holy spirit the peculiar author of all grace . ( . ) the holy spirit worketh all this according to his own will. . his will and pleasure is in all his works . . he works variously as to the kinds and degrees of his operations . how he may be resisted , how not . ( ) how the same work is ascribed unto the spirit distinctly , and to others with him . ( . ) the general heads of his operations towards the church . sect. vve have considered the work of the spirit of god in his laying the foundation of the church of the new testament , by his dispensations towards the head of it , our lord jesus christ. he is the foundation stone of this building , with seven eyes engraven on him , or filled with an absolute perfection of all the gifts and graces of the spirit , zech. . . which when he is exalted also as the head stone in the corner , there are shoutings in heaven and earth , crying , grace , grace unto him , zech. . . as upon the laying of the foundation , and placing of the corner stones of the earth in the old creation ; the morning stars sang together , and all the sons of god shouted for joy , job . , . so upon the laying of this foundation , and placing of this corner stone in the new creation , all things sing together and cry , grace , grace unto it . the same hand which laid this foundation , doth also finish the building . the same spirit which was given unto him , not by measure , joh. . . giveth grace unto every one of us , according to the measure of the gift of christ , ephes. . . and this falleth now under our consideration ; namely , the perfecting the work of the new creation by the effectual operation and distributions of the spirit of god. and this belongs unto the establishment of our faith , that he who prepared , sanctified , and glorified the humane nature , the natural body of jesus christ , the head of the church , hath undertaken to prepare , sanctifie , and glorifie his mystical body , or all the elect given unto him of the father . concerning which before we come to consider particular instances , some things in general must be premised ; which are these that follow . sect. first ; unto the work of the holy spirit towards the church , some things are supposed from whence it proceeds , which it is built upon , and resolved into . it is not an original but a perfecting work ; some things it supposeth , and bringeth all things to perfection ; and these are , first ; the love , grace , counsel and eternal purpose of the father . ( . ) the whole work of the mediation of jesus christ , which things i have handled elsewhere . for it is the peculiar work of the holy spirit , to make those things of the father and son effectual unto the souls of the elect , to the praise of the glory of the grace of god. god doth all things for himself , and his supream end is the manifestation of his own glory . and in the old or first creation , he seems principally or firstly to intend the demonstration and exaltation of the glorious essential properties of his nature , his goodness , power , wisdom , and the like : as psal. . , , , . rom. . , , . acts . , , . acts . , , , . leaving only on the works of his hands some obscure impressions of the distinction of persons , subsisting in the unity of that being , whose properties he had displayed and glorified . but in the work of the new creation , god firstly and principally intends the especial revelation of each person of the whole trinity distinctly , in their peculiar distinct operations ; all which tend ultimately to the manifestation of the glory of his nature also . and herein consists the principal advantage of the new testament above the old ; for although the work of the new creation was begun and carried on secretly and virtually under the old testament ; yet they had not a full discovery of the oeconomy of the holy trinity therein , which was not evidently manifest until the whole work was illustriously brought to light by the gospel . hence although there appear a vigorous acting of faith , and ardency of affection in the approaches of the saints unto god , under the old testament ; yet as unto a clear access to the father through the son by the spirit , as ephes. . . wherein the life and comfort of our communion with god doth consist , we hear nothing of it . herein therefore god plainly declares , that the foundation of the whole was laid in the counsel , will , and grace of the father , ephes. . , , . then that the making way for the accomplishing of that counsel of his , so that it might be brought forth to the praise of his glory , is by the mediation of the son ; god having designed in this work to bring things so about , that all men should honour the son , even as they honour the father , john . . there yet remains the actual application of all to the souls of men , that they may be partakers of the grace designed in the counsel of the father , and prepared in the mediation of the son. and herein is the holy spirit to be manifested and glorified , that he also , together with the father and the son , may be known , adored , worshipped , according unto his own will. this is the work that he hath undertaken . and hereon upon the solemn initiation of any person into the covenant of god , in answer unto this design and work , he is baptized into the name of the father , and of the son , and of the holy spirit , matth. . . and these things have been discoursed of before , though necessarily here called over again . sect. secondly ; from the nature and order of this work of god , it is , that after the son was actually exhibited in the flesh according to the promise , and had fulfilled what he had taken upon him to do in his own person , the great promise of carrying on and finishing the whole work of the grace of god in our salvation , concerns the sending of the holy spirit , to do and perform what he also had undertaken . * thus when our lord jesus christ was ascended into heaven , and began conspicuously and gloriously to carry on the building of his church upon himself the rock and foundation of it , it is said , that being exalted by the right hand of god , he received of the father the promise of the holy spirit , acts . . which must be a little opened . before he departed from his disciples , as hath been mentioned on several occasions , he comforted and cheared their drooping spirits , with the promise of sending him unto them , which he often repeated and inculcated on their minds , john . , . and ( . ) when he was actually leaving of them after his resurrection he gives them order to sit still , and not to ingage in the publick work of building the church , whereunto he had designed them , until that promise were actually accomplished towards them , acts . . being assembled together with them , he commanded them that they should not depart from jerusalem , but wait for the promise of the father ; and vers. . ye shall receive power after the holy spirit is come upon you , and ye shall be witnesses unto me , both in jerusalem and in all judea , and in samaria , and unto the utmost parts of the earth . he would have them look neither for assistance in their work , nor success unto it , but from the promised spirit alone ; and lets them know also , that by his aid they should be enabled to carry their testimony of him to the uttermost parts of the earth . and herein lay , and herein doth lie the foundation of the ministry of the church , as also its continuance and efficacy . the kingdom of christ is spiritual , and in the animating principles of it , invisible . if we fix our minds only on outward order , we lose the rise and power of the whole ; it is not an outward visible ordination by men , though that be necessary by rule and precept , but christ's communication of that spirit , the everlasting promise whereof he received of the father , that gives being , life , usefulness , and success to the ministry . wherefore also ( . ) upon his ascention in the accomplishment of the great promises given unto the church under the old testament , isa. . . joel . . as also of his own newly given unto his disciples , he poured forth his spirit on them . this the apostle peter declares in this place ; being exalted by the right hand of god , and having received of the father the promise of the holy spirit ; he shed forth what they then saw and heard , in the miraculous operations and effects of it . and he is said then to receive the promise of the father , because he then received the thing promised . the promise was not then first given unto him , nor did he then receive it for himself ; for as the promise was given long before , so in his own person he had received the fulness of the spirit from his incarnation , as hath been declared . but now he had power given him actually to fulfil and accomplish the promise in the collation of the thing promised , and is thence said to receive the promise . so heb. . , . it is said of all believers under the old testament , that they died in faith , having not received the promise ; that is , the thing promised was not actually exhibited in their dayes , though they had the promise of it ; as it is expresly said of abraham , chap. . . the promise therefore it self was given unto the lord christ , and actually received by him in the covenant of the mediator , when he undertook the great work of the restauration of all things to the glory of god. for herein had he the ingagement of the father that the holy spirit should be poured out on the sons of men , to make effectual unto their souls , the whole work of his mediation ; wherefore he is said now to receive this promise , because on his account , and by him as exalted , it was now solemnly accomplished , in and towards the church . in the same manner the same thing is described , psal. . . thou hast ascended on high , thou hast led captivity captive , thou hast received gifts for men ; which is rendred , ephes. . . thou hast given gifts unto men , for he received the promise at this time , only to give out the spirit and his gifts unto men. and if any are so fond as to expect strength and assistance in the work of the ministry without him , or such success in their labours as shall find acceptance with god ; they do but deceive their own souls and others . sect. here lay the foundation of the christian church . the lord christ had called his apostles to the great work of building his church , and the propagation of his gospel in the world. of themselves they were plainly and openly defective in all qualifications and abilities that might contribute any thing thereunto . but whatever is wanting in themselves , whether light , wisdom , authority , knowledg , utterance , or courage , he promiseth to supply them withal . and this he would not do , nor did any otherwise , but by sending the holy spirit unto them , on whose presence and assistance alone depended the whole success of their ministry in the world. it was through the holy ghost that he gave commandments unto them , acts . . those commandments concern the whole work in preaching the gospel and founding of the church ; and these he gives unto them through the acting of divine wisdom in the humane nature by the holy ghost . and on their part , without his assistance he forbids them to attempt any thing , v. , , . in this promise then the lord christ founded the church it self , and by it he builded it up ; and this is the hinge whereon the whole weight of it doth turn and depend unto this day . take it away , suppose it to cease as unto a continual accomplishment , and there will be an absolute end of the church of christ in this world. no dispensation of the spirit , no church . he that would utterly separate the spirit from the word , had as good burn his bible . the bare letter of the new testament will no more ingenerate faith and obedience in the souls of men , no more constitute a church-state among them who enjoy it , than the letter of the old testament doth so at this day among the jews , cor. . , . but blessed be god who hath knit these things together towards his elect in the bond of an everlasting covenant , isa. . . let men therefore cast themselves into what order they please , institute what forms of government and religious worship they think good , let them do it either by an attendance according unto the best of their understandings unto the letter of the scripture , or else in an exercise of their own wills , wisdom and invention ; if the work of the spirit of god be disowned or disclaimed by them , if there be not in them and upon them such a work of his as he is promised by our lord jesus christ , there is not church-state amongst them ; nor as such is it to be owned or esteemed . and on the ministry and the church do all ordinary communications of grace from god depend . sect. thirdly ; it is the holy spirit who supplies the bodily absence of christ ; and by him doth he accomplish all his promises to the church . hence some of the ancients call him vicarium christi , the vicar of christ , or he who represents his person , and dischargeth his promised work ; operam navat christo vicariam . when our lord jesus was leaving the world he gave his disciples command to preach the gospel , and to disciple the world into the faith and profession thereof , matth. . . for their incouragement herein , he promiseth his own presence with them in their whole work , where-ever any of them should be called unto it , and that whilst he would have the gospel preached on the earth ; so saith he , i am with you alwayes even unto the end of the world , or the consummation of all things , v. . immediately after he had thus spoken unto them , while they beheld he was taken up , and a cloud received him out of their sight , and they looked stedfastly towards heaven as he went up , acts . , . where now is the accomplishment of his promise , that he would be with them unto the end of all things , which was the sole incouragement he gave them unto their great undertaking ? it may be that after this his triumphant ascention into heaven to take possession of his kingdom and glory , he came again unto them , and made his abode with them : no , saith peter , the heavens must receive him until the time of the restitution of all things , acts . . how then is this promise of his made good , which had such a peculiar respect unto the ministry and ministers of the gospel , that without it none can ever honestly or conscientiously engage in the dispensation of it ; or expect the least success upon their so doing ? besides he had promised unto the church it self , that where ever two or three were gathered together in his name , that he would be in the midst of them , matth. . , . hereon do all their comforts and all their acceptance with god depend . i say , all these promises are perfectly fulfilled by his sending of the holy spirit . in and by him he is present with his disciples in their ministry and their assemblies . and when-ever christ leaves the world , the church must do so too . for it is his presence alone which puts men into that condition , or invests them with that priviledg . for so he saith , i will dwell in them , and walk in them , and i will be their god , and they shall be my people , cor. . . levit. . . their being the people of god , so as therewithal to be the temple of the living god , that is , to be brought into a sacred church-state for his worship , depends on his dwelling in them , and walking in them ; and this he doth by his spirit alone . for know you not that you are temple of god , and that the spirit of god dwelleth in you , cor. . . he therefore so far represents the person , and supplies the bodily absence of christ , that on his presence the being of the church , the success of the ministry , and the edification of the whole do absolutely depend . and this if any thing in the whole gospel deserves our serious consideration . for ( . ) the lord jesus hath told us that his presence with us by his spirit is better and more expedient for us than the continuance of his bodily presence . now who is there that hath any affection for christ , but thinks that the carnal presence of the humane nature of christ would be of unspeakable advantage unto him ? and so no doubt it would , had any such thing been designed or appointed in the wisdom and love of god. but so it is not ; and on the other side we are commanded to look for more advantage and benefit by his spiritual presence with us , or his presence with us by the holy ghost . it is therefore certainly incumbent on us , to inquire diligently what valuation we have hereof , and what benefit we have hereby . for if we find not that we really receive grace , assistance , and consolation from this presence of christ with us , we have no benefit at all by him , nor from him , for he is now no otherwise for those ends with any but by his spirit . and this they will one day find , whose profession is made up of such a sottish contradiction as to avow an honour for jesus christ , and yet blaspheme his spirit in all his holy operations . ( . ) the lord christ having expresly promised to be present with us to the end of all things , there are great enquiries how that promise is accomplished . some say he is present with us by his ministers and ordinances ; but how then is he present with those ministers themselves , unto whom the promise of his presence is made in an especial manner ? the papists would have him carnally and bodily present in the sacrament . but he himself hath told us , that the flesh in such a sense profiteth nothing , john . . and that it is the spirit alone that quickneth . the lutherans sancy an omnipresence or ubiquity of his humane nature , by virtue of its personal union . but this is destructive of that nature it self ; which being made to be every where as such a nature , is truly no where . and the most learned among them are ashamed of this imagination . the words of smidh on ephes. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are worthy consideration . per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliqui intelligunt totum mundum , seu totum universum hoc , exponuntque ut omnipraesentia sua omnibus in mundo locis adesset , loca omnia implendo : & hi verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de physica & crassa impletione accipiunt ; quam tamen talis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu impletio locorum in mundo omnium quae vel expansionem corpoream in quantitate continua , vel multiplicationem , imo infinitam multitudinem unius ejusdemque corporis in discreta praesupponit , & ex humana speculatione orta est , falsoque nostris ecclesiis a●●ingitur ; ( wherein yet he confesseth that it is taught ) ne cogitanda quidem sit pio homini ; sed potius omnipraesentia christi hominis — uti promissa est , modo nobis ineffabili credi , & multo certius aliunde sciri possit ex ipsius promissione , matth. . . this way , as we say with the scripture , is by his spirit ; the perfect manner of whose presence and operation is ineffable . sect. fourthly ; as he represents the person , and supplies the room and place of jesus christ , so he worketh and effecteth what-ever the lord christ hath taken upon himself to work and effect towards his disciples . wherefore as the work of the son was not his own work , but rather the work of the father who sent him , and in whose name he performed it ; so the work of the holy spirit is not his own work , but rather the work of the son , by whom he is sent , and in whose name he doth accomplish it . john . , , . howbeit when the spirit of truth is come , he will guide you into all truth . for he shall not speak of himself , but whatsoever he shall hear , that he shall speak , and he will shew you things to come . he shall glorifie me , for he shall receive of mine and shall shew it unto you . all things that the father hath are mine ; therefore said i that he shall take of mine , and shew it unto you . he comes to reveal and communicate truth and grace to the disciples of christ. and in his so doing he speaks not of himself ; that is , of himself only . he comes not with any absolute new dispensation of truth or grace , distinct or different from that which is in and by the lord christ , and which they had heard from him . the holy spirit being promised unto the disciples , and all their work and duty being suspended on the accomplishment of that promise , whereas he is god , they might suppose that he would come with some absolute new dispensation of truth , so that what they had learned and received from christ should pass away and be of no use unto them . to prevent any such apprehensions , he lets them know that the work he had to do , was only to carry on and build on the foundation which was laid in his person or doctrine , or the truth which he had revealed from the bosom of the father . and this i take to be the meaning of that expression . for he shall not speak of himself , he shall reveal no other truth , communicate no other grace but what is in from and by my self . this was the holy spirit to do , and this he did ; and hereby may we try every spirit whether it be of god. that spirit which revealeth any thing or pretendeth to reveal any thing , any doctrine , any grace , any truth , that is contrary unto , that is not consonant to , yea that is not the doctrine , grace , or truth of christ , as now revealed in the word , that brings any thing new , his own , or of himself , that spirit is not of god. so it is added , ( . ) whatsoever he shall hear that shall he speak . this which he hears , is the whole counsel of the father and the son concerning the salvation of the church . and how is he said to hear it , which word in its proper signification hath no place in the mutual internal actings of the divine persons of the holy trinity . being the spirit of the father and the son , proceeding from both , he is equally participant of their counsels . so the outward act of hearing is mentioned as the sign of his infinite knowledg of the eternal counsels of the father and son ; he is no stranger unto them . and this is a general rule , that those words which with respect unto us express the means of any thing , as applyed unto god , intend no more but the signs of it . hearing is the means whereby we come to know the mind of another who is distinct from us . and when god is said to hearken or hear , it is a sign of his knowledg , not the means of it . so is the holy spirit said to hear those things because he knows them . as he is also on the same account said to search the deep things of god. add hereunto that the counsel of these things is originally peculiar to the father , and unto him it is every where peculiarly ascribed ; therefore is the participation of the spirit therein as a distinct person called his hearing . hereunto ( . ) his great work is subjoyned . he , saith christ , shall glorifie me . this is the design that he is sent upon ; this is the work that he comes to do , even as it was the design and work of jesus christ to glorifie the father by whom he was sent . and this are they alwayes to bear in mind , who stand in need of or pray for his assistance in their work or office in the church of god. he is given unto them that through him they may give and bring glory to jesus christ. and ( . ) how the holy spirit doth glorifie the lord christ is also declared . he shall receive of mine and shew it unto you ; the communication of spiritual things from christ by the spirit is here called his receiving of them ; as the communication of the spirit from the father by the lord christ to his disciples , is called the receiving of the promise . the spirit cannot receive any thing subjectively which he had not , as an addition unto him . it is therefore the oeconomy of these things that is here intended . he is not said to receive them as though before he had them not . for what can he who is god so receive ? only when he begins to give them unto us , because they are peculiarly the things of christ , he is said to receive them . for we can give nothing of anothers but what we receive of him . good things are given unto us from christ by the spirit . for so it is added , and shall shew them unto you . he shall make them known unto you ; so declare them and manifestly evidence them to you , and in you , that you shall understand and have experience of them in your selves ; shew them by revelation , instructing you in them , by communication imparting them to you . and what are these things that he shall so declare ? they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my things , saith our saviour . the things of christ may be referred unto two heads , his truth and his grace , john . . the first he shews by revelation , the latter by effectual communication . his truth he shewed unto them by revelation , as we have declared him to be the immediate author of all divine revelations . this he did unto the apostles by his inspirations , enabling them infallibly to receive understand and declare , the whole counsel of god in christ. for so according unto the promise , he led them into all truth . and his grace he shewed unto them in his pouring out both of his sanctifying graces and extraordinary gifts upon them in an abundant measure . and so he still continues to shew the truth and grace of christ unto all believers , though not in the same manner as unto the former , nor unto the same degree as unto the latter . for he shews unto us the truth of christ , or the truth that came by jesus christ , by the word as written and preached , instructing us in it , and enlightning our minds spiritually and savingly to understand the mind of god therein . and of his grace he imparts unto us in our sanctification , consolation , and communication of spiritual gifts , according unto the measure of the gift of christ unto every one of us , as the present use of the church doth require , which things must be afterwards declared . and the reason of the assertion is added in the last place . all things that the father hath are mine ; therefore said i , that he shall take of mine and shall shew it unto you . two things may be observed in these words . . the extent of the things of christ , which are to be shewed unto believers by the spirit ; and they are all the things that the father hath . they are mine , saith our saviour ; and these all things may be taken either absolutely and personally , or with a restriction unto office. ( . ) all things that the father hath absolutely , were the son 's also . for receiving his personality from the father , by the communication of the whole entire divine nature , all the things of the father must needs be his . thus as the father hath life in himself , so he hath given unto the son to have life in himself , john . . and the like may be said of all other essential properties of the god-head . but these seem not to be the all things here intended . they are not the all things of the divine nature which he had by eternal generation ; but the all things of spiritual grace and power which he had by voluntary donation ; matth. . . joh. . . the father loveth the son , and hath given all things into his hand . that is , all the effects of the love , grace , and will of the father , what-ever he had purposed in himself from eternity , and what-ever his infinite power and goodness would produce in the pursuit thereof , was all given and committed unto jesus christ ; so all things that the father hath were his . . that these things may be rightly understood and apprehended , we must consider a two-sold operation of god as three in one. the first hereof is absolute in all divine works what-ever ; the other respects the oeconomy of the operations of god in our salvation . in those of the first sort , both the working and the work , do in common and undivid●dly belong unto and proceed from each person . and the reason hereof is , because they are all effects of the essential properties of the same divine nature ; which is in them all , or rather which is the one nature of them all . but yet as they have one nature , so there is an order of subsistence in that nature , and the distinct person work in the order of their subsistence ; john . , . verily i say unto you , the son can do nothing of himself , but what he seeth the father do ; for whatsoever things he doth , those also doth the son likewise . the father doth not first work in order of time , and then the son seeing of it work another work like unto it . but the son doth the same work that the father doth . this is absolutely necessary , because of their union in nature . but yet in the order of their subsistence , the person of the father is the original of all divine works , in the principle and beginning of them , and that in order of nature , antecedently unto the operation of the son. hence he is said to see what the father doth ; which according unto our former rule in the exposition of such expressions , when ascribed unto the divine nature is the sign and evidence , and not the means of his knowledg . he sees what the father doth , as he is his eternal wisdom . the like must be said of the holy spirit , with respect both unto the father and son. and this order of operation in the holy trinity is not voluntary , but natural and necessary from the one essence and distinct subsistences thereof . secondly ; there are those operations , which with respect unto our salvation , the father , son , and holy spirit , do graciously condescend unto , which are those treated of in this place . now though the designing of this work was absolutely voluntary , yet upon a supposition thereof , the order of its accomplishment was made necessary from the order of the subsistence of the distinct persons in the deity ; and that is here declared . thus ( . ) the things to be declared unto us , and bestowed on us , are originally the father's things . he is the peculiar fountain of them all . his love , his grace , his wisdom , his goodness , his counsel , his will , is their supream cause and spring . hence are they said to be the things that the father hath . ( . ) they are made the things of the son , that is , they are given and granted in and unto his disposal , on the account of his mediation ; for thereby they were to be prepared for us , and given out unto us , to the glory of god. answerable hereunto as the lord christ is mediator , all the things of grace are originally the fathers , and then given unto him . ( . ) they are actually communicated unto us by the holy spirit , therefore said i , he shall take of mine and shew unto you . he doth not communicate them unto us immediately from the father . we do not so receive any grace from god that is the father ; nor do we so make any return of praise or obedience unto god. we have nothing to do with the person of the father immediately . it is by the son alone by whom we have an access unto him , and by the son alone that he gives out of his grace and bounty unto us . he that hath not the son hath not the father . with him as the great treasurer of heavenly things , are all grace and mercy entrusted . the holy spirit therefore shews them unto us , works them in us , bestows them on us , as they are the fruits of the media●ion of christ , and not meerly as effects of the divine love and bounty of the father ; and this is required from the order of subsistence before mentioned . thus the holy spirit supplies the bodily absence of jesus christ , and effects what he hath to do and accomplish towards his in the world ; so that what-ever is done by him , it is the same as if it were wrought immediately by the lord christ himself in his own person ; whereby all his holy promises are fully accomplished towards them that believe . sect. and this instructs us in the way and manner of that communion which we have with god by the gospel . for herein the life , power , and freedom of our evangelical state doth consist , and an acquaintance herewith gives us our translation out of darkness into the marvelous light of god. ( . ) the person of the father in his wisdom , will , and love , is the original of all grace and glory . but nothing hereof is communicated immediately unto us from him . it is the son whom he loves and hath given all things into his hand . he hath made way for the communication of these things unto us unto the glory of god. and he doth it immediately by the spirit , as hath been declared . hereby are all our returns unto god to be regulated . the father who is the original of all grace and glory , is ultimately intended by us in our faith , thankfulness , and obedience ; yet not so , but that the son and spirit are considered as one god with him . but we cannot address our selves with any of them immediately unto him . there is no going to the father , saith christ , but by me , john . . through him we believe in god , pet. . . but yet neither can we do so , unless we are enabled thereunto by the spirit , the author in us , of faith , prayer , praise , obedience , and what-ever our souls tend unto god by . as the descending of god towards us in love and grace , issues or ends in the work of the spirit in us and on us ; so all our ascending towards him begins therein . and as the first instance of the proceeding of grace and love towards us from the father , is in and by the son ; so the first step that we take towards god , even the father , is in and by the son. and these things ought to be explicitly attended unto by us , if we intend our faith , and love , and duties of obedience should be evangelical . take an instance of the prayer of wicked men under their convictions , or their fears , troubles and dangers ; and the prayers of believers . the former is meerly , vox naturae clamantis ad dominum naturae ; an out-cry that distressed nature makes to the god of it , and as such alone it considers him . but the other is , vox spiritus adoptionis clamantis per christum , abba pater ; it is the voice of the spirit of adoption addressing it self in the hearts of believers unto god as a father . and a due attendance unto this order of things , gives life and spirit unto all that we have to do with god. wo to professors of the gospel who shall be seduced , to believe that all they have to do with god , consists in their attendance unto moral vertue . it is fit for them so to do , who being weary of christianity , have a mind to turn pagans . but our fellowship is in the way described , with the father and his son christ jesus . it is therefore of the highest importance unto us , to enquire into , and secure unto our selves the promised workings of the holy spirit . for by them alone are the love of the father , and the fruits of the mediation of the son communicated unto us , without which we have no interest in them . and by them alone are we enabled to make any acceptable returns of obedience unto god. it is sottish ignorance and infidelity to suppose that under the gospel there is no communication between god and us , but what is on his part in laws , commands , and promises ; and on ours by obedience performed in our own strength , and upon our convictions unto them . the exclude hence the real internal operations of the holy ghost , is to destroy the gospel . and as we shall see farther afterwards , this is the true ground and reason why there is a sin against the holy spirit , that is irremissible ; for the coming unto us to make application of the love of the father , and grace of the son unto our souls ; in the contempt of him , there is a contempt of the whole actings of god towards us , in a way of grace , for which there can be no remedy . sect. fifthly ; whereas the holy spirit is the spirit of grace , and the immediate efficient cause of all grace , and gracious effects in men ; where-ever there is mention made of them , or any fruits of them , it is to be looked on as a part of his work , though he be not expresly named , or it be not particularly attributed unto him . i know not well , or do not well understand what some men begin to talk about moral vertue ; some thing they seem to aim at , ( if they would once leave the old pelagian ambiguous expressions , and learn to speak clearly and intelligibly ) that is in their own power , and so consequently of all other men. at least it is so with an ordinary blessing upon their own endeavours , which things we must afterwards enquire into . but for grace , i think all men will grant , that as to our participation of it , it is of the holy spirit , and of him alone . now grace is taken two wayes in the scripture ; ( . ) for the gracious free love and favour of god towards us : and ( . ) for gracious free effectual operations in us , and upon us . in both senses the holy spirit is the author of it , as unto us . in the first as to its manifestation and application ; in the latter , as to the operation it self . for although he be not the principal cause , nor procurer of grace in the first sense , which is the free act of the father ; yet the knowledg , sense , comfort , and all the fruits of it are by him alone communicated unto us , as we shall see afterwards . and the latter is his proper and peculiar work. this therefore must be taken for granted , that where-ever any gracious actings of god in or towards men are mentioned , it is the holy spirit who is peculiarly and principally intended . sect. sixthly ; it must be duly considered , with reference unto the whole work of the holy spirit , that in what-ever he doth , he acts , works , and distributes according to his own will. this our apostle expresly affirmeth . and sundry things of great moment do depend hereon in our walking before god. as ; . that the will and pleasure of the holy spirit is in all the goodness , grace , love , and power , that he either communicates unto us , or worketh in us . he is not as a meer instrument or servant disposing of the things wherein he hath no concern , or over which he hath no power . but in all things he worketh towards us according to his own will. we are therefore in what we receive from him , and by him , no less to acknowledg his love , kindness , and sovereign grace , than we do to those of the father , and the son. . that he doth not work as a natural agent , ad ultimum virium , to the utmost of his power , as though in all he did , he came and did what he could . he moderates all his operations by his will and wisdom . and therefore whereas some are said to resist the holy spirit , acts . . and so to frustrate his work towards them , it is not because they can do so absolutely , but only they can do so as to some way , kind , or degree , of his operations . men may resist some sort or kind of means that he useth , as to some certain end and purpose ; but they cannot resist him as to his purpose and the end he aims at . for he is god , and who hath resisted his will ? rom. . . wherefore in any work of his , two things are to be considered ; ( . ) what the means he maketh use of tend unto in their own nature ; and ( . ) what he intends by it ; the first may be resisted and frustrated , but the latter cannot be so . sometimes in and by that word which in its own nature tends to the conversion of sinners , he intendeth by it only their hardning , isa. . , . john . , . acts . . rom. . . and he can , when he pleaseth , exert that power and efficacy in working , as shall take away all resistance . sometimes he will only take order for the preaching and dispensation of the word unto men ; for this also is his work , acts . . herein men may resist his work , and reject his counsel concerning themselves . but when he will put forth his power in and by the word , to the creating of a new heart in men , and the opening of the eyes of them that are blind , he doth therein so take away the principle of resistance , that he is not , that he cannot be resisted . sect. . hence also it follows that his works may be of various kinds , and that those which are of the same kind may yet be carried on unequally as to degrees . it is so in the operations of all voluntary agents , who work by choice and judgment . they are not confined to one sort of works , nor to the production of the same kind of effects ; and where they design so to do , they moderate them as to degrees according to their power and pleasure . thus we shall find some of the works of the holy spirit to be such as may be perfect in their kind , and men may be made partakers of the whole end and intention of them , and yet no saving grace be wrought in them . such are his works of illumination , conviction , and sundry others . men , i say , may have a work of the holy spirit on their hearts and minds , and yet not be sanctified and converted unto god. for the nature and kind of his works are regulated by his own will and purpose ; if he intends no more but their conviction and illumination , no more shall be effected . for he works not by a necessity of nature , so that all his operations should be of the same kind , and have their especial form from his nature , and not from his will. so also where he doth work the same effect in the souls of men , i mean the same in the kind of it , as in their regeneration he doth ; yet he doth it by sundry means , and carrieth it on to a great inequality , as to the strengthening of its principle , and increase of its fruits unto holiness ; and hence is that great difference as to light , holiness , and fruitfulness , which we find among believers , although all alike partakers of the same grace for the kind thereof . the holy spirit worketh in all these things according to his own will ; whereof there neither is nor can be any other rule but his own infinite wisdom . and this is that which the apostle minds the corinthians of , to take away all emulation and envy about spiritual gifts , that every one should orderly make use of what he had received to the profit and edification of others . they are , saith he , given and distributed by the same spirit according to his own will , to one after one manner , unto another after another ; so that it is an unreasonable thing for any to contend about them . sect. but it may be said , that if not only the working of grace in us , but also the effects and fruits of it , in all its variety of degrees , is to be ascribed unto the holy spirit , and his operations in us according to his own will , then do we signifie nothing our selves ; nor is there any need that we should either use our endeavours and diligence , or at all take any care about the furtherance or growth of holiness in us , or attend unto any duties of obedience . to what end and purpose then serve all the commands , threatnings , promises , and exhortations of the scripture , which are openly designed to excite and draw forth our own endeavours ? and this is indeed the principal difficulty wherewith some men seek to intangle and perplex the grace of god. but i answer . ( . ) let men imagine what absurd consequences they please thereon , yet that the spirit of god is the author and worker of all grace in us , and of all the degrees of it , of all that is spiritually good in us , is a truth which we must not forgo , unless we intend to part with our bibles also . for in them we are taught , that in us , that is , in our flesh , there dwelleth no good thing , rom. . . that we are not sufficient of our selves to think any thing , as of our selves , but our sufficiency is of god , cor. . . who is able to make all grace abound towards us , that we may alwayes have all-sufficiency in all things abounding to every good work , chap. . . but without christ we can do nothing , john . . for it is god which worketh in us both to will and to do of his good pleasure , phil. . . to grant therefore that there is any spiritual good in us , or any degree of it , that is not wrought in us by the spirit of god , both overthrows the grace of the gospel , and denies god to be the only first , supream , and chiefest good ; as also the immediate cause of what is so , which is to deny his very being . it is therefore certain , what-ever any pertend , that nothing can hence ensue , but what is true , and good , and useful to the souls of men : for from truth , especiall such great and important truths , nothing else will follow . . it is brutish ignorance in any to argue in the things of god , from the effectual operations of the spirit , unto a sloth and negligence of our own duty . he that doth not know that god hath promised to work in us , in a way of grace , what he requires from us in a way of duty , hath either never read the bible , or doth not believe it , or never prayed , or never took notice of what he prayed for . he is a heathen , he hath nothing of the christian in him , who doth not pray that god would work in him what he requires of him . this we know that what god commands and prescribes unto us , what he encourageth us unto , we ought with all diligence and earnestness , as we value our souls and their eternal welfare , to attend unto and comply withal . and we do know that what-ever god hath promised , that he will do himself in us , towards us , and upon us : it is our duty to believe that he will so do . and to fancy an inconsistency between these things , is to charge god foolishly . . if there be an opposition between these things , it is either because the nature of man is not meet to be commanded , or because it needs not to be assisted . but that both these are false and vain suppositions , shall be afterwards declared . the holy spirit so worketh in us , as that he worketh by us ; and what he doth in us , is done by us ; our duty it is to apply our selves unto his commands , according to the conviction of our minds ; and his work it is to enable us to perform them . . he that will indulge , or can do so , unto sloth and negligence in himself on the account of the promised working of the spirit of grace , may look upon it as an evidence , that he hath no interest or concern therein . for he ordinarily giveth not out his aids and assistances anywhere , but where he prepares the soul with diligence in duty . and whereas he acts us no otherwise but in and by the faculties of our own minds , it is ridiculous , and implies a contradiction , for a man to say he will do nothing , because the spirit of god doth all ; for where he doth nothing , the spirit of god doth nothing , unless it be meerly in the infusion of the first habit or principle of grace , whereof we shall treat afterwards . . for degrees of grace and holiness which are enquired after , they are peculiar unto believers . now these are furnished with an ability and power to attend unto and perform those duties , whereon the encrease of grace and holiness doth depend . for although there is no grace , nor degree of grace or holiness in believers , but what is wrought in them by the spirit of god ; yet ordinarily and regularly the increase and growth of grace , and their thriving in holiness and righteousness , depend upon the use and improvement of grace received , in a diligent attendance unto all those duties of obedience which are required of us , pet. . , , . and me-thinks it is the most unreasonable and sottish thing in the world , for a man to be slothful and negligent in attending unto those duties which god requireth of him , which all his spiritual growth depends upon , which the eternal welfare of his soul is concerned in , on pretence of the efficacious aids of the spirit , without which he can do nothing , and which he neither hath , nor can have , whilst he doth nothing . sect. here lies the ground and foundation of our exercising faith in particular towards him , and of our acting of it in supplications and thanksgivings . his participation of the divine nature is the formal reason of our yeelding unto him divine and religious worship in general ; but his acting towards us according to the sovereignty of his own will , is the especial reason of our particular addresses unto him in the exercise of grace , for we are baptized into his name also . sect. seventhly ; we may observe that in the actings and works of the holy spirit , some things are distinctly and separately ascribed unto him , although some things be of the same kind wrought by the person in and by whom he acts ; or he is said at the same time to do the same thing distinctly by himself , and in and by others . so john . , . i will , saith our saviour , send the spirit of truth , and he shall testifie of me , and ye also shall bear witness . the witness of the spirit unto christ is proposed as distinct and separate from the witness given by the apostles . he shall testifie of me , and ye also shall bear witness . and yet they also were enabled to give their witness by him alone . so it is expresly declared , acts . . ye shall receive power after that the holy spirit is come upon you , and ye shall be witnesses unto me . their witnessing unto christ was the effect of the power of the holy spirit upon them , and the effect of his work in them . and he himself gave no other testimony but in and by them . what then is the distinct testimony that is ascribed unto him ? it must be somewhat that in or by whomsoever it was wrought , it did of its own nature discover its relation unto him as his work. so it was in this matter ; for it was no other but those signs and wonders , or miraculous effects which he wrought , in the confirmation of the testimony given by the apostles , all which clearly evidenced their own original . so our apostle , heb. . . the word was confirmed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god co-witnessing by signs and wonders . he enabled the apostles to bear witness unto christ by their preaching , sufferings , holiness , and constant testimony which they gave unto his resurrection . but in this he appeared not , he evidenced not himself unto the world , though he did so in and by them in whom he wrought . but moreover he wrought such visible miraculous works by them , as evidenced themselves to be effects of his power , and were his distinct witness to christ. so our apostle tells us , rom. . . the spirit it self beareth witness with our spirits that we are the children of god. the witness which our own spirits do give unto our adoption , is the work and effect of the holy spirit in us . if it were not , it would be false , and not confirmed by the testimony of the spirit himself , who is the spirit of truth . and none knoweth the things of god , but the spirit of god , cor. . . if he declare not our sonship in us , and to us , we cannot know it . how then doth he bear witness with our spirits ? what is his distinct testimony in this matter ? it must be some such act of his , as evidenceth it self to be from him immediately , unto them that are concerned in it , that is , those unto whom it is given . what this is in particular , and wherein it doth consist , we shall afterwards enquire . so rev. . . the spirit and the bride say come . the bride is the church , and she prayeth for the coming of christ. this she doth by his aid and assistance , who is the spirit of grace and supplications . and yet distinctly and separately the spirit saith come ; that is , he puts forth such earnest and fervent desires , as have upon them an impression of his immediate efficiency . so v. . carrieth the sense of the place , namely , that it is christ himself , unto whom she sayes come , or they pray for the hastning of his coming . or they say come unto others , in their invitation of them unto christ , as the end of v. . seems to apply it . then is it the prayers and preaching of the church for the conversion of souls that is intended . and with both the spirit works eminently to make them effectual . or it may be in this place , the spirit is taken for the spirit in the guides and leaders of the church . they praying by his especial guidance and assistance , say , come ; or preachers say unto others . come , and the bride , or the body of the church acted by the same spirit , joyn with them in this great request and supplication ; and thereunto all believers are invited in the following words ; and let him that heareth , say , come . sect. all these things were necessary to be premised in general , as giving some insight into the nature of the operations of the holy spirit in us and towards us . and hereby we have made our way plain to the consideration of his especial works in the calling , building , and carrying on the church unto perfection . now all his works of this kind may be reduced unto three heads . ( . ) of sanctifying grace . ( . ) of especial gifts . ( . ) of peculiar evangelical priviledges . only we must observe that these things are not so distinguished , as to be negatively contradistinct to each other ; for the same thing under several considerations may be all these , a grace , a gift , and a priviledg . all that i intend , is to reduce the operations of the holy spirit unto these heads , casting each of them under that which it is most eminent in , and as which it is most directly proposed unto us . and i shall begin with his work of grace . book iii. vvork of the holy spirit in the new creation by regeneration . chap. i. ( . ) the new creation compleated . ( . ) regeneration the especial work of the holy spirit ; ( , , , , , , . ) wrought under the old testament , but clearly revealed in the new ; and ( , , . ) is of the same kind in all that are regenerate . ( , . ) the causes and way of it being the same in all . ( , . ) it consisteth not in baptism alone ; nor ( , . ) in a moral reformation of life ; but ( , . ) a new creature is formed in it ; whose ( , . ) nature is declared , and ( . ) farther explained . ( . ) denial of the original depravation of nature the cause of many noxious opinions . ( , . ) regeneration consisteth not in enthusiaslick raptures ; their nature and danger . ( . ) the whole doctrine necessary , d●spised , corrupted , vindicated . sect. we have formerly declared the work of the holy spirit in preparing and forming the natural body of christ. this was the beginning of the new creation , the foundation of the gospel-state and church . but this was not the whole of the work he had to do . as he had provided and prepared the natural body of christ , so he was to prepare his mystical body also . and hereby the work of the new creation was to be compleated and perfected . and as it was with respect unto him and his work in the old creation , so was it also in the new. all things in their first production had darkness and death upon them . for the earth was void and without form , and darkness was upon the face of the deep , gen. . . neither was there any thing that had either life in it , or principle of life , or any disposition thereunto . in this condition he moved on the prepared matter , preserving and cherishing of it , and communicating unto all things a principle of life whereby they were animated , as we have declared . it was no otherwise in the new creation . there was a spiritual darkness and death came by sin on all mankind . neither was there in any man living the least principle of spiritual life , or any disposition thereunto . in this state of things the holy spirit undertaketh to create a new world , new heavens , and a new earth , wherein righteousness should dwell . and this in the first place was by his effectual communication of a new principle of spiritual life unto the souls of god's elect , who were the matter designed of god for this work to be wrought upon . this he doth in their regeneration , as we shall now manifest . sect. ( . ) regeneration in scripture is every-where assigned to be the proper and peculiar work of the holy spirit . john . , , , . jesus answered and said unto nicodemus , verily , verily , i say unto thee , except a man be born again he cannot see the kingdom of god. nicodemus saith unto him , how can a man be born when he is old ; can he enter the second time into his mothers womb and be born ? jesus answered , verily , verily , i say unto thee , except a man be born of water and of the spirit , he cannot enter into the kingdom of god. that which is born of the flesh , is flesh ; and that which is born of the spirit , is spirit . it was an ancient knowing teacher of the church of the jews , a master in israel , whom our blessed saviour here discourseth withal and instructs . for on the consideration of his miracles , he concluded that god was with him , and came to enquire of him about the kingdom of god. our saviour knowing how all our faith and obedience to god , and all our acceptance with him depended on our regeneration , or being born again , acquaints him with the necessity of it , wherewith he is at first surprized . wherefore he proceeds to instruct him in the nature of the work , whose necessity he had declared . and this he describes both by the cause and the effect of it . for the cause of it he tells him , it is wrought by water and the spirit . by the spirit as the principal efficient cause ; and by water * as the pledg , sign and token of it , in the initial seal of the covenant , the doctrine whereof was then preached amongst them by john the baptist ; or the same thing is intended in a redoub●ed expression , the spirit being signified by the water also , under which notion he is often promised . sect. hereof then , or of this work , the holy spirit is the principal efficient cause ; whence he in whom it is wrought , is said to be born of the spirit , v. . so is every one that is born of the spirit . and this is the same with what is delivered , chap. . v. . who are born not of blood , nor of the will of the flesh , nor of the will of man , but of god. the natural and carnal means of blood , flesh , and the will of man , are rejected wholly in this matter , and the whole efficiency of the new birth is ascribed unto god alone . his work answers what-ever contribution there is unto natural generation , from the will and nature of man. for these things are here compared , and from its analogie unto natural generation , is this work of the pirit called regeneration ; so in this place is the allusion and opposition between these things expressed by our saviour ; that which is born of the flesh is flesh ; and that which is born of the spirit , is spirit , v. . and herein also we have a farther description of this work of the holy spirit , by its effect or the product of it ; it is spirit , a new spiritual being , creature , nature , life , as shall be declared . and because there is in it a communication of a new spiritual life , it is called a vivification or quickning , with respect unto the state wherein all men are , before this work is wrought in them and on them , ephes. . , . which is the work of the spirit alone ; for it is the spirit that quickneth , the flesh profiteth nothing , john . . see rom. . , . titus . , , . where the same truth is declared and asserted . but after that the kindness and love of god our saviour towards man appeared ; not by works of righteousness which we have done , but according to his mercy he saved us , by the washing of regeneration , and renewing of the holy spirit , which he shed on us richly through jesus christ our saviour . sect. what we have frequently mentioned occurreth here expresly ; namely , the whole blessed trinity , and each person therein acting distinctly in the work of our salvation . the spring or fountain of the whole lyeth in the kindness and love of god , even the father . thereunto it is every-where ascribed in the scripture , see john . . ephes. . , , . what-ever is done in the accomplishment of this work , it is so in the pursuit of his will , purpose , and counsel ; and is an effect of his love and grace . the procuring cause of the application of the love and kindness of god unto us , is jesus christ our saviour , in the whole work of his mediation , v. . and the immediate efficient cause in the communication of the love and kindness of the father , through the mediation of the son unto us , is the holy spirit . and this he doth in the renovation of our natures , by the washing of regeneration , wherein we are purged from our sins , and sanctified unto god. sect. more testimonies unto this purpose need not be insisted on . this truth of the holy spirit being the author of our regeneration , which the ancients esteemed a cogent argument to prove his deity even from the * the greatness and dignity of the work , is in words at least , so far as i know , granted by all who pretend to sobriety in christianity . that by some others it hath been derided and exploded , is the occasion of this vindication of it . it must not be expected that i should here handle the whole doctrine of regeneration practically , as it may be educed by inferences from the scripture , according to the analogie of faith , and the experiences of them that believe ; it hath been done already by others . my present aim is only , to confirm the fundamental principles of truth concerning those operations of the holy spirit , which at this day are opposed with violence and virulence . and what i shall offer on the present subject , may be reduced unto the ensuing heads . sect. ( . ) although the work of regeneration by the holy spirit was wrought under the old testament , even from the foundation of the world ; and the doctrine of it was recorded in the scriptures , yet the revelation of it was but obscure in comparison of that light and evidence which it is brought forth into by the gospel . this is evident from the discourse which our blessed saviour had with nicodemus on this subject . for when he acquainted him clearly with the doctrine of it , he was surprized and fell into that enquiry which argued some amazement ; how can these things be ? but yet the reply of our saviour manifests , that he might have attained a better acquaintance with it out of the scripture than he had done . art thou saith he , a master in israel and knowest not these things ? dost thou take upon thee to teach others what is their state and condition , and what is their duty towards god , and art ignorant thy self of so great and fundamental a doctrine , which thou mightest have learned from the scripture ? for if he might not so have done , there would have been no just cause of the reproof given him by our saviour . for it was neither crime nor negligence in him to be ignorant of what god had not revealed . this doctrine therefore , namely , that every one who will enter into the kingdom of god must be born again of the holy spirit , was contained in the writings of the old testament . it was so in the promises , that god would circumcise the hearts of his people , that he would take away their heart of stone , and give them a heart of flesh , with his law written in it , and other wayes as shall be afterwards proved . sect. but yet we see that it was so obscurely declared , that the principal masters and teachers of the people knew little or nothing of it . some indeed would have this regeneration , if they knew what they would have , or as to what may be gathered of their minds , out of their great swelling words of vanity , to be nothing but reformation of life , according to the rules of the scripture . but nicodemus knew the necessity of reformation of life well enough , if he had ever read either moses or the prophets . and to suppose that our lord jesus christ proposed unto him the thing which he knew perfectly well , only under a new name or notion which he had never heard of before : so to take an advantage of charging him with being ignorant of what indeed he full well knew and understood , is a blasphemous imagination . how they can free themselves from the guilt hereof , who look on regeneration as no more but a metaphorical expression of amendment of life , i know not . and if it be so , if there be no more in it , but as they love to speak , becoming a new moral man , a thing which all the world , jews and gentiles understood ; our lord jesus was so far from bringing it forth into more light , and giving it more perspicuity , by what he teacheth concerning regeneration , the nature , manner , causes and effects of it , that he cast it thereby into more darkness and obscurity than ever it was delivered in , either by jewish masters , or gentile philosophy . for although the gospel do really teach all duties of morality with more exactness and clearness , and press unto the observance of them , on motives incomparably more cogent than any thing that otherwise ever befel the mind of man to think or apprehend ; yet if it must be supposed to intend nothing else in its doctrine of the new birth or regeneration , but those moral duties and their observance , it is dark and unintelligible ; i say , if there be not a secret mysterious work of the spirit of god , in and upon the souls of men intended in the writings of the new testament , but only a reformation of life , and the improvement of mens natural abilities in the exercise of moral virtue , through the application of outward means unto their minds and understandings , conducting and perswading thereunto ; they must be granted to be obscure , beyond those of any other writers whatsoever , as some have not feared already to publish unto the world concerning the epistles of paul. but so long as we can obtain an acknowledgment from men , that they are true , and in any sense the word of god , we doubt not but to evince that the things intended in them , are clearly and properly expressed , so as they ought to be , and so as they are capable to be expressed ; the difficulties which seem to be in them , arising from the mysterious nature of the things themselves contained in them , and the weakness of our minds in apprehending such things , and not from any obscurity or intricacy in the declaration of them . and herein indeed consists the main contest whereunto things with the most are reduced . some judg that all things are so expressed in the scripture with a condesension unto our capacity , so as that there is still to be conceived an inexpressible grandure in many of them beyond our comprehension . others judg on the other hand , that under a grandure of words and hyperbolical expressions , things of a meaner and a lower sense are intended and to be understood . some judg the things of the gospel to be deep and mysterious , the words and expressions of it to be plain and proper : others think the words and expressions of it to be mystical and figurative , but the things intended to be ordinary and obvious to the natural reason of every man. but to return . sect. both regeneration and the doctrine of it were under the old testament . all the elect of god in their several generations were all regenerate by the spirit of god. but in that ampliation and enlargement of truth and grace under the gospel which came by jesus christ , who brought life and immortality to light , as more persons than of old were to be made partakers of the mercy of it , so the nature of the work it self is far more clearly , evidently and distinctly revealed and declared . and because this is the principal and internal remedy of that disease which the lord christ came to cure and take away , one of the first things that he preached was the doctrine of it . all things of this nature before , even from the beginning of the world lay hid in god , ephes. . . some intimations were given of them in parables and dark sayings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , psal. . . in types , shadows , and ceremonies , so as the nature of the grace in them was not clearly to be discerned . but now when the great physician of our souls came , who was to heal the wound of our natures , whence we were dead in trespasses and sins , he layes naked the disease it self , declares the greatness of it , the ruine we were under from it , that we might know and be thankful for its reparation . hence no doctrine is more fully and plainly declared in the gospel , than this of our regeneration by the effectual and ineffable operation of the holy spirit . and it is a consequent and fruit of the depravation of our nature , that against the full light and evidence of truth now clearly manifested , this great and holy work is opposed and despised . sect. few indeed have yet the confidence in plain and intelligible words to deny it absolutely . but many tread in the steps of him who first in the church of god undertook to undermine it . * this was pelagius , whose principal artifice which he used in the introduction of his heresie , was in the clouding of his intentions with general and ambiguous expressions , as some would be making use of his very words and phrases . hence for a long time , when he was justly charged with his sacrilegious errors , he made no defence of them , but reviled his adversaries as corrupting his mind , and not understanding his expressions . and by this means as he got himself acquitted in the judgments of some , less experienced in the sleights and cunning craftiness of them who lie in wait to deceive ; and * juridically freed in an assembly of bishops : so in all probability he had suddenly infected the whole church with the poison of those opinions which the proud and corrupted nature of man is so apt to receive and embrace , if god had not stirred up some few holy and learned persons , austin especially , to discover his frauds , to refel his calumnies , and confute his sophisms ; which they did with indefatigable industry and good success . but yet these tares being once sown by the envious one , found such a suitable and fruitful soil in the darkned minds and proud hearts of men , that from that day to this they could never be fully extirpated ; but the same bitter root hath still sprung up unto the defiling of many , though various new colours have been put upon its leaves and fruit. and although those who at present amongst us have undertaken the same cause with pelagius , do not equal him either in learning or diligence , or an appearance of piety and devotion , yet do they exactly imitate him in declaring their minds in cloudy ambiguous expressions , capable of various constructions until they are fully examined , and thereon reproaching ( as he did ) those that oppose them as not aright representing their sentiments , when they judg it their advantage so to do , as the scurrilous clamorous writings of s. p. do sufficiently manifest . sect. secondly ; regeneration by the holy spirit is the same work for the kind of it , and wrought by the same power of the spirit in all that are regenerate , or ever were , or shall be so , from the beginning of the world unto the end thereof . great variety there is in the application of the outward means , which the holy spirit is pleased to use and make effectual towards the accomplishment of this great work. nor can the wayes and manner hereof be reduced unto any certain order . for the spirit worketh how and when he pleaseth , following the sole rule of his own will and wisdom . mostly , god makes use of the preaching of the word , thence called an engrafted word , which is able to save our souls , james . . and the incorruptible seed , by which we are born again , pet. . . sometimes 't is wrought without it ; as in all those who are regenerate before they come to the use of reason , or in their infancy . sometimes men are called , and so regenerate in an extraordinary manner , as was paul ; but mostly they are so in and by the use of ordinary means , instituted , blessed , and sanctified of god to that end and purpose . and great variety there is also in the perception and understanding of the work it self , in them in whom it is wrought . for in it self it is secret and hidden , and is no other wayes discoverable but in its causes and effects . for as the wind bloweth where it listeth , and thou hearest the sound thereof , but canst not tell whence it cometh , nor whither it goeth ; so is every one that is born of the spirit , john . . sect. in the minds and consciences of some this is made known by infallible signs and tokens . paul knew that christ was formed and revealed in himself , gal. . . so he declared that who-ever is in christ jesus is a new creature , cor. . . that is , is born again , whether they know themselves so to be or no. and many are in the dark as to their own condition in this matter all their dayes ; for they fear the lord , and obey the voice of his servant ( christ jesus ) and yet walk in darkness and have no light , isa. . . they are children of light , luk. . . john . . ephes. . . thess. . . and yet walk in darkness and have no light ; which expressions have been well used and improved by some , and by others of late derided and blasphemed . sect. and there is great variety in the carrying on of this work towards perfection , in the growth of the new creature , or the increase of grace , implanted in our natures by it : for some through the supplies of the spirit make a great and speedy progress towards perfection ; others thrive slowly and bring forth little fruit ; the causes and occasions whereof are not here to be enumerated . but notwithstanding all differences in previous dispositions , in the application of outward means , in the manner of it , ordinary or extraordinary , in the consequen●s of much or less fruit , the work it self in its own nature is of the same kind , one and the same . the elect of god were not regenerate one way , by one kind of operation of the holy spirit , under the old testament , and those under the new testament another . they who were miraculously converted , as paul , or who upon their conversion had miraculous gifts bestowed on them , as had multitudes of the primitive christians , were no otherwise regenerate , nor by any other internal efficiency of the holy spirit , then every one is at this day , who is really made partaker of this grace and priviledg . neither were those miraculous operations of the holy spirit , which were visible unto others , any part of the work of regeneration , nor did they belong necessarily unto it . for many were the subjects of them , and received miraculous gifts by them , who were never regenerate ; and many were regenerate who were never partakers of them . and it is a fruit of the highest ignorance and unacquaintedness imaginable with these things , to affirm that in the work of regeneration , the holy spirit wrought of old miraculously in and by outwardly visible operations , but now only in an humane and rational way , leading our understanding by the rules of reason , unless the more external mode and sign of his operation be intended . for all ever were and ever shall be regenerate by the same kind of operation , and the same effect of the holy spirit on the faculties of their souls . which will be farther manifest if we consider ; . that the condition of all men as unregenerate is absolutely the same , one is not by nature more unregenerate than another . all men since the fall , and the corruption of our nature by sin , are in the same state and condition towards god. they are all alike alienated from him , and all alike under his curse , psal. . . john . , . rom. . . chap. . , , , . ephes. . . tit. , . . there are degrees of wickedness in them that are unregenerate ; but there is no difference as to state and condition between them , all are unregenerate alike . as amongst those who are regenerate , there are different degrees of holiness and righteousness , one it may be far exceeding another ; yet there is between them no difference of state and condition , they are all equally regenerate . yea some may be in a greater forwardness and preparation for the work it self , and thereby in a greater nearness to the state of it than others ; but the state it self is incapable of such degrees . now it must be the same work for the kind and nature of it , which relieves and translates men out of the same state and condition . that which gives the formal reason of the change of their state , of their translation from death to life is and must be the same in all . if you can fix on any man from the foundation of the world , who was not equally born in sin , and by nature dead in trespasses and sins with all other men , the man christ jesus only excepted , i would grant that he might have another kind of regeneration than others have , but that i know he would stand in need of none at all . sect. . the state whereinto men are brought by regeneration is the same . nor is it in its essence or nature capable of degrees , so that one should be more regenerate than another . every one that is born of god is equally so , though one may be more beautiful than another , as having the image of his heavenly father more evidently impressed on him , though not more truly . men may be more or less holy , more or less sanctified ; but they cannot be more or less regenerate . all children that are born into the world , are equally born , though some quickly outstrip others in the perfections and accomplishments of nature . and all born of god are equally so , though some speedily out-go others in the accomplishments and perfections of grace . there was then never but one kind of regeneration in this world , the essential form of it being specifically the same in all . . that the efficient cause of this work , the grace and power whereby it is wrought , with the internal manner of the communication of that grace , are the same , shall be afterwards declared . to this standard then all must come . men may bear themselves high , and despise this whole work of the spirit of god , or set up an imagination of their own in the room thereof ; but whether they will or no , they must be tryed by it ; and no less depends on their interest in it , than their admission into the kingdom of god. and let them pretend what they please , the true reason why any despise the new birth , is because they hate a new life . he that cannot endure to live to god , will as little endure to hear of being born of god. but we shall by the scripture enquire what we are taught concerning i● , and declare both what it is not , of things which falsly pretend thereunto , and then what it is indeed . sect. first ; regeneration doth not consist in a participation of the ordinance of baptism , and a profession of the doctrine of repentance . this is all that some will allow unto it , to the utter rejection and overthrow of the grace of our lord jesus christ. for the dispute in this matter is not whether the ordinances of the gospel , as baptism , do really communicate internal grace unto them , that are , as to their outward manner of their administration , duly made partakers of them , whether ex opere operato as the papists speak , or as a ●aederal means of the conveyance and communication of that grace which they betoken and are the pledges of ; but whether the outward susception of the ordinance , joyned with a profession of repentance in them that are adult , be not the whole of what is called regeneration . the vanity of this presumptuous folly , destructive of all the grace of the gospel , invented to countenance men in their sins , and to hide from them the necessity of being born again , and therein of turning unto god , will be laid open in our declaration of the nature of the work it self . for the present the ensuing reasons will serve to remove it out of our way . sect. ( . ) regeneration doth not consist in these things which are only outward signs and tokens of it , or at most , instituted means of effecting it . for the nature of thing ▪ is different and distinct from the means , and evidences or pledges of them . but such only is baptism , with the profession of the doctrine of it , as is acknowledged by all who have treated of the nature of that sacrament . ( . ) the apostle peter really states this case , pet. . . in answer whereunto even baptism doth also now save us ; not the putting away of the filth of the flesh , but the answer of a good conscience towards god , by the resurrection of jesus christ. the outward administration of this ordinance considered materially , reacheth no farther , but to the washing away of the filth of the flesh , but more is signified thereby . there is denoted in it the restipulation of a good conscience unto god , by the resurrection of christ from the dead , or a conscience purged from dead works to serve the living god , heb. . . and quickned by vertue of his resurrection unto holy obedience ; see rom. , , , , . ( . ) the apostle paul doth plainly distinguish between the outward ordinances , with what belongs unto a due participation of them , and the work of regeneration it self ; gal. . . in jesus christ neither circumcision availeth any thing , nor uncircumcision availeth any thing , but a new creature . for as by circumcision the whole system of mosaical ordinances is intended , so the state of uncircumcision , as then it was in the professing gentiles , supposed a participation of all the ordinances of the gospel . but from them all he distinguisheth the new creation , as that which they may be without , and which being so , they are not available in christ jesus . ( . ) it this were so , then all that are duly baptized , and do thereon make profession of the doctrine of it , that is , of repentance for the forgiveness of sins , must of necessity be regenerate . but this we know to be otherwise . for instance ; simon the megician was rightly and duly baptized , for he was so by philip the evangelist ; which he could not be without a profession of faith and repentance ; accordingly it is said that he believed , acts . . that is , made a profession of his faith in the gospel . yet he was not regenerate , for at the same time he had no part or lot in that matter , his heart not being right in the sight of god , but was in the gall of bitterness , and bond of iniquity , v. , . which is not the description of a person newly regenerate and born again . hence the cabbalistical jews , who grope in darkness after the old notions of truth that were among their forefathers , do say , that at the same instant wherein a man is made a proselyte of righteousness , there comes a new soul into him from heaven , his old pagan soul vanishing or being taken away . the introduction of a new spiritual principle , to be that unto the soul which the soul is unto the body naturally , is that which they understand , or they chuse thus to express the reiterated promise of taking away the heart of stone , and giving an heart of flesh in the place of it . sect. secondly ; regeneration doth not consist in a moral reformation life and conversation . let us suppose such a reformation to be extensive unto all known instances . suppose a man be changed from sensuality unto temperance , from rapine to righteousness , from pride and the dominion of irregular passions , unto humility and moderation , with all instances of the like nature which we can imagine , or are prescribed in the rules of the strictest moralists ? suppose this change be laboured , exact and accurate , and so of great use in the world. suppose also that a man hath been brought and perswaded unto it , through the preaching of the gospel , so escaping the pollutions that are in the world through lust , even by the knowledg of our lord and saviour jesus christ , or the directions of his doctrine delivered in the gospel ; yet i say all this , and all this added unto baptism , accompanied with a profession of faith and repentance , is not regeneration , nor do they comprize it in them . and i have extended this assertion beyond what some among us , so far as i can see , do so much as pretend unto , in their confused notions and sophistical expressions about morality , when they make it the same with grace . but what-ever there may be of actual righteousness in these things , they do not express an inherent habitual righteousness , which whosoever denies , overthrows the gospel , and all the whole work of the spirit of god , and of the grace of our lord jesus christ. but we must stay a while . this assertion of ours is by some not only denyed but derided . neither is that all , but who-ever maintains it , is exposed as an enemy to morality , righteousness , and reformation of life . all vertue , they say , is hereby excluded , to introduce i know not what imaginary godliness . but whether we oppose or exclude moral vertue or no , by the doctrine of regeneration or any other , god and christ will in due time judg and declare . yea , were the confession of the truth consistent with their interests , the decision of this doubt might be referred unto their own consciences . but being not free to commit any thing to that tribunal , unless we had better security of its freedom from corrupt principles and prejudices than we have , we shall at present leave all the world to judg of our doctrine , with respect unto vertue and morality , by the fruits of it , compared with theirs , by whom it is denied . in the mean time we affirm that we design nothing in vertue and morality , but to improve them by fixing them on a proper foundation , or ingraf●ing them into that stock whereon alone they will thrive and grow to the glory of god , and the good of the souls of men ; neither shall we be moved in this design by the clamorous or calumnious out-cries of ignorant or profligate persons . and for the assertion laid down , i desire that those who despise and reproach it , would attempt an answer unto the ensuing arguments whereby it is confirmed ; with those other which shall be insisted on in our description of the nature of the work of regeneration it self ; and that upon such grounds and principles as are not destructive of christian religion , nor introductive of atheism , before they are too confident of their success . sect. if there be in , and required unto regeneration , the * infusion of a new real spiritual princip●e into the soul and its faculties , of spiritual life , light , holiness , and righteousness , disposed unto , and suited for the destruction or expulsion of a contrary inbred habitual principle of sin and enmity against god , enabling un●o all acts of holy obedience , and so in order of nature antecedent unto them ; then it doth not consist in a meer reformation of life and moral vertue , be they never so exact or accurate . three things are to be observed for the clearing of this assertion , before we come to the proof and confirmation of it . as , ( . ) that this reformation of life , which we say is not regeneration , or that regeneration doth not consist therein , is a necessary duty indispensibly required of all men. for we shall take it here for the whole course of actual obedience unto god , and that according to the gospel . those indeed by whom it is urged and pressed in the room of regeneration , or as that wherein regeneration doth consist , do give such an account and description of it , as that it is , or at least may be foreign unto true gospel-obedience , and so not contain in it one acceptable duty unto god , as shall afterwards be declared . but here i shall take it in our present enquiry , for that whole course of du●●●s , which in obedience towards god , are prescribed unto us . ( . ) that the principle before described , wherein regeneration as passiv●ly considered , or as wrought in us consists , doth alwayes certainly and infallibly produce the reformation of life intended . in some it doth it more compleatly , in others more imperfectly , in all sincerely . for the same grace in nature and kind is communicated unto several persons in various degree , and is by them used and improved with more 〈◊〉 care and diligence . in th●se therefore that are adult , these things are inseparable . therefore , ( . ) the difference in this matter 〈◊〉 unto this head ; we say and believe that regeneration consi●s in spirituali renovatione naturae ; in a spiritual renovation of our nature : our modern socinians , that it doth so , in morali reformatione vitae in a moral reformation of life . now as we grant that this spiritual renovation of nature will infallibly produce a moral reformation of life ; so if they will grant that this moral reformation of life doth proceed from a spiritual renovation of our nature , this difference will be at an end . and this is that which the ancients intend by first receiving the holy ghost , and then all graces with him . * however if they only design to speak ambiguously , improperly and unscripturally , confounding effects and their causes , habits and actions , faculties or powers and occasional acts , infused principles and acquired habits , spiritual and moral , grace and nature , that they may take an opportunity to rail at others for want of better advantage , i shall not contend with them . for allow a new spiritual principle , an infused habit of grace , or gracious abilities to be required in and unto regeneration , or to be the product or the work of the spirit therein , that which is born of the spirit being spirit , and this part of the nature of this work is sufficiently cleared . now this the scripture abundantly testifieth unto . sect. cor. . . if any man be in christ he is a new creature . this new creature is that which is intended , that which was before described , which being born of the spirit is spirit . * this is produced in the souls of men by as creating act of the power of god , or it is not a creature ; and it is superinduced into the essential faculties of our souls , or it is not a new creature ; for what-ever is in the soul of power , disposition , ability , or inclination unto god , or for any moral actions , by nature , it belongs unto the old creation , it is no new creature . and it must be somewhat that hath a being and subsistence of its own in the soul , or it can be neither new nor a creature . and by our apostle it is opposed to all outward priviledges , gal. . . chap. . . that the production of it also is by a creating act of almighty power the scripture testifieth , psal. . . ephes. . . and this can denote nothing but a new spiritual principle or nature wrought in us by the spirit of god. no , say some , a new creature is no more but a changed man ; it is true , but then this change is internal also ; yes , in the purposes , designs , and inclinations of the mind : but is it by a real infusion of a new principle of spiritual life and holiness ? no , it denotes no more but a new course of conversation ; only the expression is metaphorical , a new creature is a moral man , that hath changed his course or way . for if he were alwayes a moral man , that he was never in any vitious way or course , as it was with him , matth. . , , . then he was alwayes a new creature . this is good gospel , at once overthrowing original sin , and the grace of our lord jesus christ. this doctrine i am sure was not learned from the fathers , whereof some used to boast : nay , it is much more fulsome than any thing ever taught by pelagius himself , who indeed ascribed more unto grace than these men do , although he denied this creation of a new principle of grace in us , antecendent unto acts of obedience . * and this turning all scripture-expressions of spiritual things into metaphors , is but a way to turn the whole into a fable , or at least to render the gospel the most obscure and improper way of teaching the truth of things that ever was made use of in the world. sect. this new creature therefore doth not consist in a new course of actions , but in renewed faculties with new dispositions , power , and ability , to them and for them . hence it is called the divine nature , pet. . . he hath given unto us exceeding great and precious promises , that by these you might be partakers of the divine nature . this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this divine nature is not the nature of god , whereof in our own persons we are not subjectively partakers . and yet a na●ure it is , which is a principle of operation , and that divine or spiritual ; namely , an habitual holy principle , wrought in us by god and bearing his image . by the promises therefore we are made partakers of a divine supernatural principle , of spiritual actions and operations , which is what we contend for . so the whole of what we intend is declared , ephes. . , , . put off concerning the former conversation the old man , which is corrupt , according to deceitful lusts ; and be renewed in the spirit of your mind ; and put on the new man , which after god is created in righteousness and true holiness . it is the work of regeneration , with respect both to its foundation and progress that is here described . ( . ) the foundation of the whole is laid in our being renewed in the spirit of our mind ; which the same apostle else-where calls , being transformed in the renovation of our minds , rom. . . that this consists in the participation of a new saving supernatural light , to enable the mind unto spiritual actings and to guide it therein , shall be afterwards declared . herein consists our renovation in knowledg , after the image of him who created us , col. . . and ( . ) the principle it self infused into us , created in us , is called the new man , v. . that is the new creature before-mentioned ; and called the new man , because it consists in the universal change of the whole soul , as it is the principle of all spiritual and moral actions . and ( . ) it is opposed unto the old man , vers . . put off the old man and put on the new man , vers . , . now this old man is the corruption of our nature , as that nature is the principle of all religious , spiritual and moral actions , as is evident , rom. . . it is not a corrupt conversation , but the principle and root of it . for it is distinguished both from the conversation of men , and those corrupt lusts which are exercised therein as to that exercise . and ( . ) it is called the new man , because it is the effect and product of god's creating power , and that in a way of a new creation ; see ephes. . . col. . , . thess. . . and it is here said to be created after god , v. . now the object of a creating act is an instantaneous production . what-ever preparations there may be for it , and dispositions unto it , the bringing forth of a new form and being by creation , is in an instant . this therefore cannot consist in a mere reformation of life . so are we said herein to be the workmanship of god created in christ jesus unto good works , ephes. . . there is a work of god in us precedeing all our good works towards him . for before we can work any of them , in order of nature , we must be the workmanship of god , created unto them , or enabled spiritually for the performance of them . sect. again ; this new man , whereby we are born again , is said to be created in righteousness and true holiness . that there is a respect unto man created in innocency , wherein he was made in the image of god , i suppose will not be denyed . it is also expressed , col. . . you have put on the new man , which is renewed in knowledg , after the image of him that created him . look then what was , or wherein consisted the image of god in the first man , thereunto answers this new man , which is created of god. now this did not consist in reformation of life , no nor in a course of vertuous actions ; for he was created in the image of god , before he had done any one good thing at all , or was capable of so doing . but this image of god consisted principally , as we have evinced elsewhere , in the uprightness , rectitude , and ability of his whole soul , his mind , will , and affections , in , unto , and for the obedience that god required of him . this he was endowed withal antecedently unto all voluntary actions whereby he was to live to god. such therefore must be our regeneration , or the creation of this new man in us . it is the begetting , infusing , creating , of a new saving principle of spiritual life , light and power in the soul , antecedent unto true evangelical reformation of life , in order of nature , enabling men thereunto , according unto the mind of god. sect. hereunto accords that of our saviour , luk. . . a good tree bringeth not forth corrupt fruit , neither doth a corrupt tree bring forth good fruit ; compared with matth. . . the fruit followeth the nature of the tree . and there is no way to change the nature of the fruit , but by changing the nature of the tree which brings it forth . now all amendment of life in reformation is but fruit , matth. . . but the changing of our nature is antecedent hereunto . this is the constant course and tenor of the scripture , to distinguish between the grace of regeneration , which it declares to be an immediate supernatural work of god in us and upon us , and all that obedience , holiness , righteousness , vertue , or what-ever is good in us , which is the consequent , product , and effect of it . yea , god hath declared this expresly in his covenant , ezek. . , , . jer. . . chap. . , . the method of god's proceeding with us in his covenant is , that he first washeth and cleanseth our natures , takes away the heart of stone , gives an heart of flesh , writes his law in our hearts , puts his spirit in us , wherein as shall be evidenced the grace of regeneration doth consist . the effect and consequent hereof is , that we shall walk in his statutes , keep his judgments and do them ; that is , reform our lives , and yeeld all holy obedience unto god ; wherefore these things are distinguished as causes and effects . see to the same purpose , rom. . , , , . col. . , . ephes. . . chap. . , , . this i insist upon still , on supposition , that by reformation of life , all actual obedience is intended . for as to that kind of life which is properly called a moral course of life , in opposition to open debaucheries and unrighteousness , which doth not proceed from an internal principle of saving grace ; it is so far from being regeneration or grace , as that it is a thing of no acceptation with god absolutely , what-ever use or reputation it may be of in the world. sect. and yet further ; this work is described to consist in the sanctification of the whole spirit , soul , and body , thess. . . and if this be that which some men intend by reformation of life and moral vertue , they must needs win much esteem , for their clearness and perspicuity in teaching spiritual things . for who would not admire them for such a definition of morality , namely , that it is the principal sanctification of the whole spirit , soul and body of a believer by the holy ghost ? but not to dwell longer on this subject , there is no description of the work of regeneration in the scripture , in its nature , causes , or effects , no name given unto it , no promise made of it , nothing spoken of the wayes , means , or power by which it is wrought , but is inconsistent with this bold pelagian figment , which is destructive of the grace of jesus christ. the ground of this imagination , that regeneration consists in a moral reformation of life , ariseth from a denial of original sin , or an inherent habitual corruption of nature . for the masters unto the men of this perswasion tell us , that what-ever is of vice or defilement in us , it is contracted by a custom of sinning only . and their conceptions hereof do regulate their opinions about regeneration . for if man be not originally corrupted and polluted , if his nature be not depraved , if it be not possessed by , and under the power of evil dispositions and inclinations , it is certain that he stands in no need of an inward spiritual renovation of it . it is enough for such a one , that by change of life he renounce a custom of sinning , and reform his conversation according to the gospel , which in himself he hath power to do . but as it hath been in part already manifested , and will fully , god assisting , be evinced afterwards , that in our regeneration the native ignorance , darkness and blindness of our minds are dispelled , saving and spiritual light being introduced by the power of god's grace into them , that the pravity and stubbornness of our wills are removed and taken away , a new principle of spiritual life and righteousness being bestowed on them , and that the disorder and rebellion of our affections are cured , by the infusion of the love of god into our souls ; so the corrupt imagination of the contrary opinion directly opposite to the doctrine of the scriptures , the faith of the antient church , and the experience of all sincere believers , hath amongst us of late nothing but ignorance and ready confidence produced to give countenance unto it . sect. thirdly ; the work of the holy spirit in regeneration doth not consist in enthusiastical raptures , extasies , voices , or any thing of the like kind . it may be some such things have been by some deluded persons apprehended or pretended unto . but the countenancing of any such imaginations , is falsly and injuriously charged on them , who maintain the powerful and effectual work of the holy spirit in our regeneration . and this some are prone to do , wherein whether they discover more of their ignorance , or of their malice i know not , but nothing is more common with them . all whom in this matter they dissent from , so far as they know what they say , or whereof they affirm , do teach men to look after enthusiastick inspirations , or unaccountable raptures , and to esteem them for conversion unto god , although in the mean time they live in a neglect of holiness and righteousness of conversation . i answer , if there be those who do so , we doubt not but that without their repentance , the wrath of god will come upon them as upon other children of disobedience . and yet in the mean time we cannot but call aloud , that others would discover their diligence in attendance unto these things , who as far as i can discern , do cry up the names of virtue and righteousness , in opposition to the grace of jesus christ , and that holiness which is a fruit thereof . but for the reproach now under consideration , it is as applyed , no other but a calumny and false accusation . and that it is so , the writings and preachings of those who have most diligently laboured in the declaration of the work of the holy spirit in our regeneration , will bear testimony at the great day of the lord. we may therefore as unto this negative principle observe three things . ( . ) that the holy spirit in this work doth ordinarily put forth his power in and by the use of means . he worketh also on men suitably unto their natures , even as the faculties of their souls , their minds , wills , and affections , are meet to be affected and wrought upon . he doth not come upon them with involuntary raptures , using their faculties and powers , as the evil spirit wrests the bodies of them whom he possesseth ; his whole work therefore is rationally to be accounted for , by and unto them who believe the scripture , and have received the spirit of truth , whom the world cannot receive . the formal efficiency of the spirit indeed , in the putting forth the exceeding greatness of his power , in our quickning ; which the ancient church constantly calleth his inspiration of grace , both in private writing , and canons of councils , is no otherwise to be comprehended by us , than any other creating act of divine power : for as we hear the wind but know not from whence it cometh , nor whither it goeth , so is every one that is born of god ; yet these two things are certain herein . first , that he worketh nothing , nor any other way , nor by any other means , than what are determined and declared in the word . by that therefore may , and must every thing , really belonging , or pretended to belong unto this work of regeneration , be tryed and examined . secondly ; that he acts nothing contrary unto , puts no force upon any of the faculties of our souls , but works in them and by them suitably to their natures ; and being more intimate unto them , as austin speaks , than they are unto themselves , by an almighty facility he produceth the effect which he intendeth . sect. this great work therefore , neither in part nor whole , consists in raptures , extasies , visions , enthusiastick inspirations , but in the effect of the power of the spirit of god on the souls of men , by and according to his word , both of the law and the gospel . and those who charge these things on them , who have asserted , declared , and preached it according to the scriptures , do it probably to countenance themselves in their hatred of them , and of the work it self . wherefore dly , where by reason of distempers of mind , disorder of fancy , or long continuance of distressing fears and sorrows , in and under such preparatory works of the spirit , which sometimes cut men to their hearts in the sense of their sin , and sinful lost condition , any do fall into apprehensions or imaginations of any thing extraordinary in the wayes before-mentioned , if it be not quickly and strictly brought unto the rule , and discarded thereby , it may be of great danger unto their souls , and is never of any solid use or advantage . such apprehensions for the most part are either conceptions of distempered minds , and discomposed fancies , or delusions of satan transforming himself into an angel of light , which the doctrine of regeneration ought not to be accountable for . yet i must say , ( dly , ) that so it is come to pass , that many of those who have been really made partakers of this gracious work of the holy spirit , have been looked on in the world , which knows them not , as mad , enthusiastick and fanatical . so the captains of the host esteemed the prophet that came to anoint jehu , kings . . and the kindred of our saviour , when he began to preach the gospel , said , he was besides himself , or extatical , mark . . and they went out to lay hold of him . so festus judged of paul , acts . , . and the author of the book of wisdom gives us an account what acknowledgments some will make when it shall be too late , as to their own advantage ; chap. . , , . they shall say , crying out , because of the trouble of their minds ; this is he whom we accounted a scorn , and a common reproach , we fools esteemed his life madness , and his latter end to have been shameful ; but how is he reckoned among the sons of god , and his lot is among the holy ones . from what hath been spoken it appears ; sect. fourthly ; that the work of the spirit of god in regenerating the souls of men , is diligently to be enquired into by the preaching of the gospel , and all to whom the word is dispensed . for the former sort , there is a peculiar reason for their attendance unto this duty . for they are used and employed in the work it self by the spirit of god , and are by him made instrumental for the effecting of this new birth and life . so the apostle paul stiles himself the father of them who were converted to god , or regenerate through the word of his ministry : cor. . . though you have ten thousand instructers in christ , yet have you not many fathers , for in christ jesus i have begotten you through the gospel . he was used in the ministry of the word for their regeneration , and therefore was their spiritual father , and he only , though the work was afterwards carried on by others . and if men are fathers in the gospel to no more than are converted unto god by their personal ministry , it will be no advantage unto any , one day , to have assumed that title , when it hath had no foundation in that work as to its effectual success . so speaking of onesimus , who was converted by him in prison , he calls him his son whom he had begotten in his bonds , philem. . and this he declared to have been prescribed unto him as the principal end of his ministry , in the commission he had for preaching the gospel , acts . , . christ said unto him , i send thee unto the gentiles to open their eyes , to turn them from darkness to light , and from the power of satan unto god ; which is a description of the work under consideration . and this is the principal end of our ministry also . now certainly it is the duty of ministers to understand the work about which they are employed , as far as they are able , that they may not work in the dark , and fight uncertainly , as men beating the air , what the scripture hath revealed concerning it , as to its nature , and the manner of its operation ; as to its causes , effects , fruits , evidences , they ought diligently to enquire into . to be spiritually skilled herein , is one of the principal furnishments of any for the work of the ministry , without which they will never be able to divide the word aright , nor shew themselves workmen that need not be ashamed . yet is it scarcely imaginable with what rage and perversity of spirit , with what scornful expressions this whole work is traduced , and exposed to contempt . those who have laboured herein , are said to prescribe long and tedious trains of conversion , to set down nice and subtile processes of regeneration , to fill peoples heads with innumerable swarms of superstitious fears and scruples about the due degrees of godly sorrow , and the certain symptoms of a through-humiliation , p. , . could any mistake be charged on particular persons in these things , or the prescribing of rules about conversion to god and regeneration , that are not warranted by the word of truth , it were not amiss to reflect upon them , and refute them . but the intention of these expressions is evident , and the reproach in them is cast upon the work of god it self . and i must profess , that i believe the degeneracy from the truth and power of christian religion ; the ignorance of the principal doctrines of the gospel , and that scorn which is cast in these and the like expressions on the grace of our lord jesus christ , by such as not only profess themselves to be ministers , but of an higher degree than ordinary , will be sadly ominous unto the whole state of the reformed church amongst us , if not timely repressed and corrected . but what at present i affirm in this matter is , that it is a duty indispensibly incumbent on all ministers of the gospel , to acquaint themselves throughly with the nature of this work , that they may be able to comply with the will of god , and grace of the spirit in the effecting and accomplishment of it , upon the souls of them unto whom they dispense the word . neither without some competent knowledg hereof , can they discharge any one part of their duty and office in a right manner . if all that hear them are born dead in trespasses and sins , if they are appointed of god to be the instruments of their regeneration , it is a madness which must one day be accounted for , to neglect a sedulous enquiry into the nature of this work , and the means whereby it is wrought . and the ignorance hereof , or negligence herein , with the want of an experience of the power of this work in their own souls , is one great cause of that lifeless and unprofitable ministry which is among us . sect. secondly ; it is likewise the duty of all to whom the word is preached to enquire also into it ; it is unto such to whom the apostle speaks , cor. . . examine your selves whether you be in the faith , prove your own selves ; know you not your own selves , how that jesus christ is in you except you be reprobates . it is the concernment of all individual christians , or professors of christian religion , to try and examine themselves what work of the spirit of god , there hath been upon their hearts ; and none will deter them from it , but those who have a design to hoodwink them to perdition . and ( . ) the doctrine of it is revealed and taught us . for secret things belong unto the lord our god , but those things which are revealed belong unto us and to our children for ever , that we may do all the words of the law , deut. . . and we speak not of curious enquiries into , or after hidden things , or the secret veiled actions of the holy spirit ; but only of an upright endeavour to search into , and comprehend the doctrine concerning this work , to this very end , that we might understand it . ( . ) it is of such importance unto all our duties , and all our comforts , to have a due apprehension of the nature of this work , and of our own concernment therein , that an enquiry into the one and the other cannot be neglected without the greatest folly and madness . whereunto we may add , ( . ) the danger that there is of mens being deceived in this matter , which is the hinge whereon their eternal state and condition doth absolutely turn and depend . and certain it is , that very many in the world do deceive themselves herein . for they evidently live under one of these pernicious mistakes ; namely , that ( . ) either men may go to heaven , or enter into the kingdom of god , and not be born again ; contrary to that of our saviour , john . . or that men may be born again , and yet live in sin , contrary to john . . works of the holy spirit preparatory unto regeneration . chap. ii. ( . ) sundry things preparatory to the work of conversion . ( . ) material and formal dispositions with their difference . ( , . ) things in the power of our natural abilities required of us in a way of duty . ( . ) internal spiritual effects wrought in the souls of men by the word . ( , . ) illumination . conviction of sin. consequents thereof . ( . ) these things variously taught . ( . ) power of the word and energie of the spirit distinct . ( . ) subject of this work ; mind , affections , and conscience . ( , , . ) nature of this whole work , and difference from saving conversion farther declared . sect. first ; in reference unto the work of regeneration it self , positively considered , we may observe , that ordinarily there are certain previous and preparatory works , or workings in and upon the souls of men , that are antecedent and dispositive unto it . but yet regeneration doth not consist in them , nor can it be educed out of them . this is for the substance of it the position of the divines of the church of england , at the synod of dort , two whereof died bishops , and others of them were dignified in the hierarchy . i mention it , that those by whom these things are despised , may a little consider whose ashes they trample on and scorn . lawful doubtless it is for any man , on just grounds , to dissent from their judgments and determinations ; * but to do it with an imputation of folly , with derision , contempt , scorn and scoffing at what they believed and taught , becometh only a generation of new divines amongst us . but to return ; i speak in this position only of them that are adult , and not converted until they have made use of the means of grace , in and by their own reasons and understandings : and the dispositions i intend , are only materially so ; not such as contain grace of the same nature as is regeneration it self . a material disposition is that which disposeth , and some way maketh a subject fit for the reception of that which shall be communicated , added , or infused into it as its form. so wood by dryness and a due composure , is made fit and ready to admit of firing , or continual fire . a formal disposition is where one degree of the same kind , disposeth the subject unto farther degrees of it . as the morning light which is of the same kind , disposeth the air to the reception of the full light of the sun. the former we allow here , not the latter . thus in natural generation there are sundry dispositions of the matter before the form is introduced . so the body of adam was formed , before the rational soul was breathed into it ; and ezekiel's bones came together with a noise and shaking before the breath of life entred into them . sect. i shall in this place give only a summary account of this preparatory work ; because in the close of these discourses , i shall handle it practically and more at large . wherefore what i have here to offer concerning it , shall be reduced unto the ensuing observations . sect. ( . ) there are some things required of us in a way of duty in order unto our regeneration , which are so in the power of our own natural abilities , as that nothing but corrupt prejudices and stubbornness in sinning , doth keep or hinder men from the performance of them . and these we may reduce unto two heads . ( . ) an outward attendance unto the dispensation of the word of god , with those other external means of grace , which accompany it , or are appointed therein . faith cometh by hearing , and hearing by the word of god , rom. . . that is , it is hearing the word of god which is the ordinary means of ingenerating faith in the souls of men. this is required of all to whom the gospel doth come , and this they are able of themselves to do , as well as any other natural or civil action . and where men do it not , where they despise the word at a distance , yea , where they do it not with diligence and choice , it is meerly from supine negligence of spiritual things , carnal security and contempt of god , which they must answer for . ( . ) a diligent intension of mind , in attendance on the means of grace , to understand and receive the things revealed and declared as the mind and will of god. for this end hath god given men their reasons and understandings , that they may use and exercise them about their duty towards him , according to the revelation of his mind and will. to this purpose he calls upon them to remember that they are men , and to turn unto him . and there is nothing herein but what is in the liberty and power of the rational faculties of our souls , assisted with those common aids , which god affords unto all men in general . and great advantages both may be , and are daily attained hereby . persons , i say , who diligently apply their rational abilities in and about spiritual things , as externally revealed in the word , and the preaching of it , do usually attain great advantages by it , and excel their equals in other things ; as paul did when he was brought up at the feet of gamaliel . would men be but as intent and diligent in their endeavours after knowledg in spiritual things , as revealed in a way suited unto our capacities and understandings , as they are to get skill in crafts , sciences , and other mysteries of life , it would be much otherwise with many than it is . a neglect herein also is the fruit of sensuality , spiritual sloth , love of sin , and contempt of god , all which are the voluntary frames and actings of the minds of men. sect. these things are required of us in order unto our regeneration , and it is in the power of our own wills to comply with them ; and we may observe concerning them , that ( . ) the omission of them , the neglect of men in them , is the principal occasion and cause of the eternal ruine of the souls of the generality of them to whom , or amongst whom the gospel is preached . this is the condemnation , that light is come into the world , and men loved darkness rather than light , because their deeds are evil , john . . the generality of men know full well that they do in this matter , no more what they are able , than what they should . all pleadable pretences of inability and weakness are far ●●om them . they cannot but know here , and they shall be forced to 〈◊〉 hereafter , that it was meerly from their own cursed sloth , with lov● of the world and sin , that they were diverted from a diligent attendance on the means of conversion , and the sedulous exercise of their minds about them . complaints hereof against themselves will make up a great part of their last dreadful cry . ( . ) in the most diligent use of outward means , men are not able of themselves to attain unto regeneration , or compleat conversion to god , without an especial , effectual , internal work of the holy spirit of grace on their whole souls . this , containing the substance of what is principally proposed unto confirmation in the ensuing discourses , needs not here be insisted on . ( . ) ordinarily god in the effectual dispensation of his grace meeteth with them , who attend with diligence on the outward administration of the means of it . he doth so , i say , ordinarily , in comparison of them who are despisers and neglecters of them . sometimes indeed he goeth as it were out of the way , to meet with and bring home unto himself a persecuting saul , taking of him in , and taking him off , from a course of open sin and rebellion . but ordinarily he dispenseth his peculiar especial grace , among them who attend unto the common means of it . for he will both glorifie his word thereby , and give out pledges of 〈◊〉 , approbation of our obedience unto his commands and institutions . sect. secondly ; there are certain internal spiritual 〈…〉 in and upon the souls of men , whereof the word 〈…〉 the immediate instrumental cause , which ordinarily do prec●de the work of regeneration , or real conversion unto god. and they are reduce●● 〈◊〉 to three heads . . illumination . . conviction . . ref●●●● the first of these respects the mind only ; the second the min●●●●●●science , and affections ; and the third the life and conversation . sect. the first is illumination , of whose nature and causes we must afterwards treat distinctly ; at present i shall only consider it , as it is ordinarily previous unto regeneration , and materially disposing the mind thereunto . now all the light which by any means we attain unto , or knowledg that we have in or about spiritual things , things of supernatural revelation , come under this denomination of illumination . and hereof there are three degrees . ( . ) that which ariseth meerly from an industrious application of the rational faculties of our souls , to know , perceive , and understand , the doctrines of truth as revealed unto us . for hereby much knowledg of divine truth may be obtained , which others , through their negligence , sloth , and pride , are unacquainted with . and this knowledg i refer unto illumination , that is , a light superadded to the innate conceptions of mens minds , and beyond what of themselves they can extend unto ; because it is concerning such things as the heart of man could never of it self conceive , but the very knowledg of them is communicated by their revelation , cor. . , . and the reason why so very few do exercise themselves to the attaining of this knowledg , according to their abilities , is , because of the enmity which is in the carnal minds of all men by nature unto the things themselves that are revealed . and within the compass of this degree , i comprize all knowledg of spiritual things that is merely natural . ( . ) there is an illumination which is an especial effect of the holy ghost by the word on the minds of men. with respect hereunto , some who fall totally from god , and perish eternally , are said to have been once enlightned , heb. . . this light variously affects the mind , and makes a great addition unto what is purely natural or attainable by the meer exercise of our natural abilities . sect. for ( . ) it adds perspicuity unto it , making the things discerned in it more clear and perspicuous to the mind . hence men endowed with it , are said to know the way of righteousness , pet. . . clearly and distinctly to apprehend the doctrine of the gospel as the way of righteousness . they know it not only or meerly as true , but as a way of righteousness ; namely , the way of god's righteousness , which is therein revealed from faith to faith , rom. . . and the way of righteousness for sinners in the sight of god , rom. . , . ( . ) it adds a greater assent unto the truth of the things revealed , than meer natural reason can rise up unto . hence those thus illuminated are frequently said to believe ; their faith being only the naked assent of their minds unto the truth revealed to them . so it is said of simon the magician , acts . . and of sundry of the jews , john . , . chap. . . ( . ) it adds unto them some kind of evanid joy. these receive the word with joy , and yet have no root in themselves , luke . . they rejoyce in the light of it , at least for a season , joh. . . persons that are thus enlightned , will be variously affected with the word , so as they are not whose natural faculties are not spiritually excited . ( . ) it adds oft-times gifts also , wherof this spiritual light is as it were the common matter , which in exercise is formed and fashioned in great variety . i say , this kind of spiritual light , the effect of this ilumination is the subject matter , and contains in it the substance of all spiritual gifts . one sort of gift it is , when put forth and exercised in one way , or one kind of duty , and another as in another . and where it is improved into gifts , which principally it is by exercise , there it wonderfully affects the mind , and raiseth its apprehensions in and of spiritual things . now concerning this degree of illumination , i say , ( . ) that it is not regeneration , nor doth it consist therein , nor doth necessarily or infallibly ensue upon it . a third degree is required thereunto , which we shall afterwards explain . many therefore may be thus enlightned , and yet never be converted . ( . ) that in order of nature it is previous unto a full and real conversion to god , and is materially preparatory and dispositive thereunto . for saving grace enters into the soul by light. as it is therefore a gift of god , so it is the duty of all men , to labour after a participation of it , however by many it be abused . sect. secondly ; conviction of sin is another effect of the preaching of the word , antecedaneous unto real conversion to god. this in general the apostle describes , cor. . , . if ye prophesie , and one cometh in who believeth not , he is convinced of all ; and thus are the secrets of his heart made manifest , and so falling down on his face he will worship god. and sundry things are included herein , or do accompany it . as ( . ) a disquieting sense of the guilt of sin , with respect unto the law of god , with his threatnings and future judgments . things that before were slighted and made a mock of , do now become the soul's burthen and constant disquietment . fools make a mock of sin ; they traverse their ways , and snuff up the wind like the wild ass ; but in their month , when conviction hath burthened them , you may find them . and hereby are the minds of men variously affected with * fears and anguish in various degrees , according as impressions are made upon them by the word . and these degrees are not prescribed as necessary duties unto persons under their conversions , but only described as they usually fall out to the relief and direction of such as are concerned in them . as a man going to give directions unto another , how to guide his course in a voyage at sea ; he tells him , that in such a place he will meet with rocks and shelves , storms and cross winds , so that if he steer not very heedfully , he will be in danger to miscarry and to be cast away . he doth not prescribe it unto him as his duty , to go among such rocks , and into such storms , but only directs him how to guide himself in them , where he doth meet with them , as assuredly he will , if he miss not his proper course . ( . ) sorrow or grief for sin committed , because past and irrecoverable , which is the formal reason of this condemning sorrow . this the scripture calls sorrow of the world , cor. . . divines usually legal sorrow , as that which in conjunction with the sense of the guilt of sin mentioned , brings men into bondage under fear , rom. . . ( . ) humiliation for sin ; which is the exercise or working of sorrow and fear in outward acts of confession , fasting , praying , and the like . this is the true nature of legal humiliation , kings . . ( . ) unless by these things the soul be swallowed up in despair , it cannot be but that it will be filled with thoughts , desires , enquiries , and contrivances about a deliverance out of that state and condition wherein it is ; as acts . . acts . . thirdly ; oftentimes a great reformation of life , and change in affections doth ensue hereon ; as matth. . . pet. . . matth. . . sect. all these things may be wrought in the minds of men by the dispensation of the word , and yet the work of regeneration be never perfected in them . yea , although they are good in themselves , and fruits of the kindness of god towards us , they may not only be lost as unto any spiritual advantage , but also be abused unto our great disadvantage . and this comes not to pass but by our own sin , whereby we contract a new guilt upon our souls . and it commonly so falls out one of these three wayes . for ( . ) some are no way careful or wise to improve this light and conviction unto the end whereunto they tend and are designed . their message is to turn the minds of men , and to take them off from their self-confidence , and to direct them unto christ. where this is not attended unto , where they are not used and improved unto the pursuit of this end , they insensibly wither , decay , and come to nothing . ( . ) in some they are overborn by the power and violence of their lusts , the love of sin , and efficacy of temptation . they are sinned away every day , and leave the soul in ten-times a worse condition than they found it . ( . ) some rest in these things as though they comprized the whole work of god towards them , and guided them in all the duties required of them . this is the state of many where they extend their power , in the last instance , unto any considerable reformation of life , and attendance unto duties of religious worship . but this , as was said , falls out through the abuse which the carnal minds of men , retaining their enmity against god , do put these things unto . in their own nature they are good , useful , and material preparations unto regeneration , disposing the mind unto the reception of the grace of god. sect. and the doctrine concerning these things hath been variously handled , distinguished , and applyed , by many learned divines and faithful ministers of the gospel . unto that light which they received into them from the infallible word of truth , they joyned those experiences which they had observed in their own hearts , and the consciences of others with whom they had to do , which were suitable thereunto . and in the dispensation of this truth , according to the measure of the gift of the grace of christ , which they severally received , they had an useful and fruitful ministry in the world , to the converting of many unto god. but we have lived to see all these things decried and rejected . and the way which some have taken therein , is as strange and uncouth as the thing it self . for they go not about once to disprove by scripture or reason , what hath been taught or delivered by any sober persons to this purpose ; nor do they endeavour themselves to declare from , or by the scriptures , what is the work of regeneration , what are the causes and effects of it , in opposition thereunto . these and such like wayes made use of by all that have treated of spiritual things , from the foundation of christianity are despised and rejected . but horrible and contemptuous reproaches are cast upon the things themselves , in words heaped together on purpose to expose them unto scorn , among persons ignorant of the gospel and themselves . those that teach them are extatical and illiterate ; and those that receive them are superstitious . giddy , and phanatical . all conviction , sense of , and sorrow for sin ; all fear of the curse and wrath due unto sin , all troubles and distressed of mind , by reason of these things , are foolish imaginations , the effects of bodily diseases and distempers , enthusiastick notions arising from the disorders of mens brains ; and i know not what untoward humours in their complexions and constitutions . the same or the like account is also given concerning all spiritual desertions , or joys and refreshments . and the whole doctrine concerning these things is branded with novelty , and hopes expressed of its sudden vanishing out of the world. this contempt and scorn of the gospel have we lived to see , whereof it may be other ages and places have not had experience . for as all these things are plentifully taught by some of the ancients , in their expositions of the scriptures , wherein they are expressed , especially by austin , who had occasion particularly to enquire into them ; so the doctrine concerning them is in a great measure retained in the church of rome it self . only some amongst ourselves are weary of them ; who being no way able to oppose the principles and foundations whereon they are built , nor to disprove them by scripture or reason , betake themselves to these revilings and reproaches . and as if it were not enough for them to proclaim their own ignorance and personal unacquaintance with those things which inseparably accompany that conviction of sin , righteousness and judgment , which our lord jesus christ hath promised to sent the holy spirit to work in all that should believe , they make the reproaching of it in others a principal effect of that religion which they profess . nevertheless the foundation of god standeth sure ; god knoweth who are his . but we must return to our purpose . sect. thirdly ; all the things mentioned as wrought instrumentally by the word , are effects of the power of the spirit of god. the word it self , under a bare proposal to the minds of men will not so affect them . we need go no further for the confirmation hereof , than meerly to consider the preaching , ( with the effects which it had towards many ) of the prophets of old , isa. . . jer. . . ezek. . , . of jesus christ himself , john . . and of the apostles , acts . , , . hence to this day the jews who enjoy the letter of the old testament , without the administration of the spirit , are as full of blindness , hardness , and obstinacy , as any in the world who are utterly deprived of it . many amongst our selves fit all their dayes under the preaching of the word , and yet have none of the effects mentioned wrought upon them , when others their associates in hearing , are really affected , convinced , and converted . it is therefore the ministration of the spirit , in and by the word , which produceth all or any of these effects on the minds of men. he is the fountain of all illumination . hence they that are enlightned are said to be made partakers of the holy spirit , heb. . . and he is promised by our saviour to convince the world of sin , john . . which although in that place it respects only one kind of sin , yet it is sufficient to establish a general rule , that all conviction of sin is from and by him . and no wonder if men live securely in their sins , to whom the light which he gives , and the convictions which he worketh are a scorn and reproach . sect. there is indeed an objection of some moment , against the ascription of this work , unto the energie of the holy spirit . for whereas it is granted , that all these things may be wrought in the minds and souls of men , and yet they may come short of the saving grace of god ; how can he be thought to be the author of such a work ? shall we say that he designs only a weak and imperfect work upon the hearts of men ? or that he deserts and gives over the work of grace which he hath undertaken towards them as not able to accomplish it ? sect. ans. ( . ) in many persons , it may be in the most who are thus affected , real conversion unto god doth ensue ; the holy spirit by these preparatory actings making way for the introduction of the new spiritual life into the soul. so they belong unto a work that is perfect in its kind . ( . ) where-ever they fail and some short of what in their own nature they have a tendency unto ; it is not from any weakness and imperfection in themselves , but from the sins of them in whom they are wrought . for instance , even common illumination and conviction of sin ▪ have in their own nature a tendency unto sincere conversion . they have so in the same kind , as the law hath to bring us unto christ. where this end is not attained , it is alwayes from the interposition of an act of wilfulness and stubbornness in those enlightned and convicted . they do not sincerely improve what they have received , and faint not meerly for want of strength to proceed , but by a free act of their own wills , they refuse the grace which is further tendred unto them in the gospel . this will , and its actual resistency unto the work of the spirit , god is pleased in some to take away ; it is therefore of sovereign grace when , and where it is removed ; but the sin of men and their guilt is in it , where it is continued . for no more is required hereunto , but that it be voluntary ; it is will and not power , that gives rectitude or obliquity unto moral actions . ( . ) as we observed before , the holy spirit in his whole work is a voluntary agent . he worketh what , when , and how he pleaseth . no more is required unto his operations , that they may be such as become him but these two things . first that in themselves they be good and holy . secondly , that they be effectual as unto the ends whereunto by him they are designed . that he should alwayes design them to the utmost length of what they have a moral tendency towards , though no real efficiency for , is not required . and these things are found in these operations of the holy spirit . they are in their own nature good and holy ; illumination is so , so is conviction , and sorrow for sin , with a subsequent change of affections and amendment of life . sect. again , what he worketh in any of these , effectually and infallibly accomplisheth the end aimed at ; which is no more , but that men be enlightned , convinced , humbled , and reformed , wherein he faileth no● . in these things he is pleased to take on him the management of the law , so to bring the soul into bondage thereby , that it may be stirred up to seek after deliverance : and he is thence actively called the spirit of bondage unto fear , rom. . . and this work is that which constitutes the third ground in our saviours parable of the sower . it receives the seed and springs up hopefully until by cares of the world , temptations and occasions of life it is choaked and lost , matth. . . now because it oftentimes maketh a great appearance and resemblance of regeneration it self , or of real conversion to god , so that neither the world nor the church are able to distinguish between them , it is of great concernment unto all professors of the gospel , to enquire diligently whether they have in their own souls been made partakers of any other work of the spirit of god or no. for although this be a good work , and do lie in a good subserviency unto regeneration , yet if men attain no more , if they proceed no farther , they will perish , and that eternally . and multitudes do herein actually deceive themselves , speaking peace unto their souls on the effects of this work , whereby it is not only insufficient to save them , as it is to all persons at all times , but also becomes a means of their present security and future destruction . i shall therefore give some few instances of what this work in the conjunction of all the parts of it , and in its utmost improvement cannot effect , whereby men may make a judgment how things stand in their own souls in respect unto it . sect. . it may be observed , that we have placed all the effects of this work in the mind , conscience , affections , and conversation . hence it follows , notwithstanding all that is or may be spoken of it , that the will is neither really changed , nor internally renewed by it . now the will is the ruling , governing faculty of the soul , as the mind is the guiding and leading . whilst this abides unchanged , unrenewed , the power and reign of sin continues in the soul ; though not undisturbed , yet unruined . it is true , there are many checks and controuls from the light of the mind , and reflections of conscience cast in this state upon the actings of the will , so that it cannot put it self forth in and towards sin , with that freedom , security , and licentiousness , as it was wont to do ; its fierceness and rage rushing into sin , as the horse into the battel , running on god , and the thick bosses of his buckler , may be broken and abated , by those hedges of thorns which it finds set in its way , and those buffettings it meets withal from light and convictions . it s delight and greediness in sinning , may be calmed and quieted by those frequent representations of the terror of the lord on the one hand , and the pleasure of eternal rest on the other , which are made unto it . but yet still , setting aside all considerations forreign unto its own principle , the bent and inclination of the will it self is to sin and evil alwayes and continually . the will of sinning may be restrained upon a thousand considerations , which light and convictions will administer ; but it is not taken away . and this discovers it self where the very first motions of the soul towards sinful objects have a sensible complacency , until they are controuled by light and fear . this argues an unrenewed will , if it be constant and universal . sect. . the effects of this work on the mind , which is the first subject affected with it , proceeds not so far as to give it delight , complacency , and satisfaction , in the lively spiritual nature and excellencies of the things revealed unto it . the true nature of saving illumination consists in this , that it gives the mind such a direct intuitive insight and prospect into spiritual things , as that in their own spiritual nature they suit , please , and satisfie it . so that it is transformed into them , cast into the mould of them , and rests in them , rom. . . chap. . . cor. . , . cor. . . chap. . . this the work we have insisted in reacheth not unto . for notwithstanding any discovery that is made therein of spiritual things unto the mind , it finds not an immediate direct spiritual excellency in them , but onely with respect unto some benefit or advantage which is to be attained by means thereof . it will not give such a spiritual insight into the mystery of god's grace by jesus christ , called , his glory shining in the face of christ , cor. . . as that the soul in its first direct view of it , should for what it is in it self admire it , delight in it , approve it , and find spiritual solace with refreshment in it . but such a light , such a knowledg it communicates , as that a man may like it well in its effects , as a way of mercy and salvation . sect. . this work extends it self to the conscience also ; but yet it doth not purge the conscience from dead works , that we should serve the living god. this is the effect of a real application of the blood of christ by faith unto our souls , heb. . . two things it effects upon the conscience . ( . ) it renders it more ready , quick , and sharp in the reproving and condemning of all sin than it was before . to condemn sin according unto its light and guidance , is natural unto , and inseparable from the conscience of man. but its readiness and ability to exercise this condemning power , may by custom and course of sinning in the world , be variously weakned and impeded . but when conscience is brought under the power of this work , having its directing light augmented , whereby it sees more of the evil of sin than formerly , and having its self-reflections sharpned and multiplyed , it is more ready and quick in putting forth its judging and condemning power than it was . ( . ) conscience is assisted and directed hereby to condemn many things in sin , which before it approved of . for its judging power is still commensurate unto its light. and many things are thereby now discovered to be sinful , which were not so by the meer natural guidance under which before it was . but yet notwithstanding all this , it doth not purge the conscience from dead works ; that is , conscience is not hereby wrought unto such an abhorrency of sin for it self , as continually to direct the soul unto an application to the blood of christ , for the cleansing of itself , and the purging of it out . it contents it self to keep all things in a tumult , disorder , and confusion , by its constant condemning both sin and sinners . sect. ( . ) this work operates greatly on the affections ; we have given instances in the fear , sorrow , joy and delight , about spiritual things , that are stirred up and acted thereby . but yet it comes short in two things of a through-work upon the affections themselves . for ( . ) it doth not fix them . and ( . ) it doth not fill them . ( . ) it is required that our affections be fixed on heavenly and spiritual things , and true grace will effect it . col. . , . if ye be risen with christ , seek those things which are above , where christ sitteth on the right hand of god. set your affections on things above . the joys , the fears , the hopes , the sorrows , with reference unto spiritual and eternal things , which the work before mentioned doth produce , are evanid , uncertain , unstable ; not onely as to the degrees , but as to the very being of them . sometimes they are as a river ready to over-flow its banks , men cannot but be pouring them out on all occasions . and sometimes as waters that fail , no drop comes from them . sometimes they are hot , and sometimes cold ; sometimes up , and sometimes down ; sometimes all heaven , and sometimes all world , without equality , without stability . but true grace fixeth the affections on spiritual things . as to the degrees of their exercise , there may be and is in them great variety , according as they may be excited , aided , assisted , by grace , and the means of it , or obstructed and impeded by the interposition of temptations and diversions . but the constant bent and inclination of renewed affections is unto spiritual things , as the scripture every-where testifieth , and experience doth confirm . ( . ) the fore-mentioned work doth not fill the affections ; how-ever it may serve to take them up and pacifie them . it come like many strangers to an inn to lodg , which take up a great deal of room , and make an appearance , as if none were in the house but themselves ; and yet they turn not out the family which dwelleth there , but there they make their abode still . light and conviction with all their train and attendants come into the mind and affections , as if they would fill them and possess them for themselves alone . but yet when they have done all , they leave the quiet places of the house for the world , and sin , and self ; they do not thrust them out of the affections , and fill up their places with spiritual things . but saving-grace fills up the affections with spiritual things , fills the soul with spiritual love , joy , and delight , and exerciseth all other affections about their proper objects . it denies not a room to any other things , relations , possessions , enjoyments , meerly as they are natural , and are content to be subordinate unto god , and spiritual things . but if they would be carnal , disorderly , or predominant , it casts them out . sect. . this work is often-times carried on very far in reformation of life , and conversation , so that it will express the whole form of godliness therein . but herein also it is subject unto a three-fold defect and imperfection . for ( . ) it will consist with and allow of raging and reigning sins of ignorance . the conducting light in this work not leading into the abhorrency of all sin as sin , nor into a pursuit of holiness , out of a design to be universally conformable unto christ ; but being gathered up from this and that particular command , it oft-times leaves behind it great sins unregarded . so it left persecution in paul before his conversion ; and so it leaves hatred and a desire of persecution in many at this day . and other sins of the like nature may escape its utmost search to the ruine of the soul. ( . ) it s reformation of the conversation is seldom universal as to all known sins , unless it be for a season , whilst the soul is under a flagrant pursuit of self-righteousness . paul in that condition had preserved himself , so as that according to the law he was blameless ; and the young man thought he had kept all the commandments from his youth . but setting aside this consideration , notwithstanding the utmost that this work can attain unto , after the efficacy of its first impressions begin to abate . lust will reserve some peculiar way of venting and discovering it self , which is much spoken unto . ( . ) the conversations of persons who live and abide under the power of this work only , is assuredly fading and decaying ; coldness , sloth , negligence , love of the world , carnal-wisdom and security do every day get ground upon them . hence although by a long course of abstinence from open sensual sins , and stating of a contrary interest , they are not given up unto them ; yet by the decayes of the power of their convictions , and the ground that sin gets upon them , they become walking and talking sceletons in religion , dry sapless , useless worldlings . but where the soul is inlaid with real saving-grace , it is in a state of thriving continually . such a one will go on from strength to strength , from grace to grace , from glory to glory , and will be fat and flourishing in old age. by these things may we learn to distinguish in our selves between the preparatory work mentioned , and that of real saving-conversion unto god. and these are some of the heads of those operations of the holy spirit on the minds of men , which often-times are preparatory unto a real conversion unto god ; and sometimes their contempt and rejection , a great aggravation of the sin and misery of them in whom they were wrought . sect. and these things as they are clearly laid down in the scripture , and exemplified in sundry instances , so for the substance of them they have been acknowledged ( till of late ) by all christians ; only some of the papists have carried them so far , as to make them formally dispositive unto justification , and to have a congruous merit thereof . but this the ancients denyed , who would not allow that either any such preparation , or any moral virtues did capacitate men for real conversion , observing that others were often called before those who were so qualified . * and in them there are goads and nails , which have been fastned by wise and experienced masters of the assemblies , to the great advantage of the souls of men. for observing the usual wayes and means whereby these effects are wrought in the minds of the hearers of the word , with their consequences , in sorrow , troubles , fear , and humiliations , and the courses which they take to improve them , or to extricate themselves from the perplexity of them , they have managed the rules of scripture with their own and others experience suitable thereunto , to the great benefit of the church of god. that these things are now despised and laughed to scorn , is no part of the happiness of the age wherein we live , as the event will manifest . sect. and in the mean time , if any suppose that we will forgoe those truths and doctrines which are so plainly revealed in the scripture , the knowledg whereof is so useful unto the souls of men , and whose publication in preaching hath been of so great advantage to the church of god , meerly because they understand them not , and therefore reproach them , they will be greatly mistaken . let them lay aside that unchristian way of treating about these things which they have ingaged in ; and plainly prove that men need not be convinced of sin , that they ought not to be humbled for it , nor affected with sorrow with respect unto it ; that they ought not to seek for a remedy or deliverance from it ; that all men are not born in a state of sin ; that our nature is not depraved by the fall ; that we are able to do all that is required of us , without the internal aids and assistances of the spirit of god , and they shall be diligently attended unto . corruption or depravation of the mind by sin. chap. iii. ( . ) contempt and corruption of the doctrine of regeneration . ( . ) all men in the world regenerate or unregenerate . ( . ) general description of corrupted nature . ( , . ) depravation of the mind . ( . ) darkness upon it . ( . ) the nature of spiritual darkness . ( , . ) reduced into two heads of darkness objective . ( . ) how removed . ( , , , . ) of darkness subjective , its nature and power . ( , . proved . ( . ) ephes. . , . opened . ( . ) applyed . ( . ) the mind alienated from the life of god. ( , . . ) the life of god what it is . ( . ) the power of the mind , with respect unto spiritual things , examined . ( , . ) cor. . . opened . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the natural man , who . ( . ) spiritual things , what they are . ( . ) how the natural man cannot know or receive spiritual things . ( . ) difference between understanding doctrines , and receiving of things . ( , . ) a two-fold power and ability of mind , with respect unto spiritual things , explained . ( . ) reasons why a natural man cannot discern spiritual things . ( , , , , , . ) how and wherefore spiritual things are foolishness to natural men. ( . ) why natural men cannot receive the things of god. ( , , . ) a double impotency in the mind of man by nature . ( . ) cor. . . farther vindicated . ( . ) power of darkness in persons unregenerate . ( . ) the mind filled with wills or lusts , and enmity thereby . ( . ) the power and efficacy of spiritual darkness at large declared . sect. vve have i hope made our way plain for the due consideration of the great work of the spirit in the regeneration of the souls of god's elect. this is that whereby he forms the members of the mystical body of christ , and prepares living stones for the building of a temple , wherein the living god will dwell . now that we may not only declare the truth in this matter , but also vindicate it from those corruptions wherewith some have endeavoured to debauch it , i shall promise a description lately given of it , with confidence enough , and it may be not without too much authority . and it is in these words ; what is it to be born again , and to have a new spiritual life in christ , but to become sincere proselytes to the gospel ; to renounce all vitious customs and practices , and to give an upright and uniform obedience to all the laws of christ ; and therefore if they are all but precepts of moral virtue , to be born again , and to have a new spiritual life , is only to become a new moral man. but their account ( speaking of nonconformist ministers ) of this article , is so wild and phantastick , that had i nothing else to make good my charge against them , that alone would be more than enough to expose the prodigious folly of their spiritual divinity . p. , . i confess these are the words of one who seems not much to consider what he says , so as that it may serve his present turn , in reviling and reproaching other men . for he considers not that by this description of it he utterly excludes the baptismal regeneration of infants , which is so plainly professed by the church wherein he is dignified . but this is publickly declared , avowed , and vended as allowed doctrine amongst us , and therefore deserves to be noticed , though the person that gives it out , be at irreconcilable feuds with himself and his church . of morality and grace an account shall be given elsewhere . at present the work of regeneration is that which is under our consideration . and concerning this , those so severely treated , teach no other doctrine , but what for the substance of it is received in all the reformed churches in europe , and which so many learned divines of the church of england confirmed with their suffrage at the synod of dort. whether this deserves all the scorn which this haughty person pours upon it by his swelling words of vanity , will to indifferent persons be made appear in the ensuing discourse ; as also what is to be thought of the description of it given by that author , which whether it savour more of ignorance and folly , or of pride and fulsom errors , is hard to determine . i know some words in it are used with the old pelagian trick of ambiguity , so as to be capable of having another sense and interpretation put upon them , than their present use and design will admit of . but that artifice will be immdiately rendred useless . sect. there is a two-fold state of men with respect unto god which is comprehensive of all individuals in the world. for all men are either unregenerate , or regenerate . there being an affirmation and a negation concerning the state of regeneration in the scripture , one of them may be used concerning every capable subject ; every man living is so , or he is not so ; and herein , as i suppose , there is a general consent of christians . again , it is evident in the scripture , and we have proved it in our way , that all men are born in an unregenerate condition . this is so positively declared by our saviour , that there is no rising up against it . joh. . , , , , , . now regeneration being the delivery of men ( or the means of it ) from that state and condition wherein they are born , or are by nature , we cannot discover wherein it doth consist , without a declaration of that state which it gives us deliverance from . and this in the first place we shall insist upon at large , giving an account of the state of lapsed nature under a loss of the original grace of god. and these things i shall handle practically for the edification of all sorts of believers , and not in the way and method of the schools , which yet shall be done elsewhere . sect. in the * declaration of the state of corrupted nature after the fall , and before the reparation of it by the grace of jesus christ , that is , the effectual operation of the holy spirit , the scripture principally insists on things . ( ) the corruption and depravation of the mind ; which it calls by the name of darkness and blindness , with the consequents of vanity , ignorance and folly . ( ) the depravation of the will and affections , which it expresseth several wayes , as by weakness or impotency , and stubbornness or obstinacy . ( ) by the general name of death , extended to the condition of the whole soul ; and these have various effects and consequences , as in our explanation of them will appear . sect. . all men by nature not inlightened , not renewed in their minds by the saving effectual operation of the holy spirit , are in a state of darkness and blindness , with respect unto god and spiritual things , with the way of pleasing him , and living unto him . be men otherwise , and in other things never so wise , knowing , learned , and skilful ; in spiritual things they are dark , blind , ignorant , unless they are renewed in the spirit of their minds by the holy ghost . this is a matter which the world cannot endure to hear of , and is ready to fall into a tumult upon its mention . they think it but an artifice which some weak men have got , to reflect on and condemn them who are wiser than themselves . on the like occasion did the pharisees ask of our saviour that question with pride and scorn ; are we blind also ? joh. . . but as he lets them know , that their presumption of light and knowledg , would serve only to aggravate their sin and condemnation , v. . so he plainly tells them that notwithstanding all their boasting , they had not heard the voice of god at any time , nor seen his shape , joh. . . sect. some at present talk much about the power of the intellectual faculties of our souls , as though they were neither debased , corrupted , impaired , nor depraved . all that disadvantage which is befallen our anture by the entrance of sin is but in the disorder of the affections , and the inferiour sensitive parts of the soul , which are apt to tumultuate and rebel against that poor untainted light which is in the mind . and this they speak of it , without respect unto its renovation by the holy spirit ; for if they include that also , they are in their discourses most notorious confused triflers . indeed some of them write , as if they had never deigned once to consult with the scriptures , and others are plainly gone over into the tents of the pelagians . but setting aside their modern artifices , of confident boasting , contemptuous reproaches , and scurrilous railings , it is no difficult undertaking , so to demonstrate the depravation of the minds of men by nature , and their impotency thence to discern spiritual things in a spiritual manner , * without a saving effectual work of the holy spirit in their renovation ; as that the proudest and most petulant of them shall not be able to return any thing of a solid answer thereunto . and herein we plead for nothing but the known doctrine of the ancient catholick church , declared in the writings of the most learned fathers and determinations of councils against the pelagians , whose errors and heresies are again revived among us by a crew of socinianized arminians . sect. we may to this purpose first consider the testimonies given in the scripture unto the assertion as laid down in general ; matth. . . the people which sat in darkness saw great light , and to them that sat in the region and shadow of death , light is sprung up . of what kind this darkness was in particular shall be afterwards declared . for the present it answers what is proposed , that before the illumination given them by the preaching of the gospel , the people mentioned sat in darkness , or lived under the power of it . and such as was the light whereby they were relieved , of the same kind was the darkness under which they were detained . and in the same sense when christ preached the gospel , the light shined into darkness , & the darkness comprehended it not , john . . gave not place to the light of the truth declared by him , that it might be received in the souls of men. the commission which he gave to paul the apostle when he sent him to preach the gospel , was to open the eyes of men , and to turn them from darkness to light , acts . . not a light within them ; for internal light is the eye , or seeing of the soul. but the darkness was such as consisted in their blindness , in not having their eyes open . to open their eyes , and turn them from darkness , ephes. . . ye were sometimes darkness , but now are ye light in the lord. what is the change and alteration made in the minds of men intended in this expression will afterwards appear . but that a great change is proposed none can doubt ; col. . . who hath delivered us from the power of darkness ; as also pet. . . who hath called us out of darkness into his marvelous light. and the darkness which is in these testimonies ascribed unto persons in an unregenerate condition , is by paul compared to that which was at the beginning , before the creation of light ; gen. . . darkness was upon the face of the deep . there was no creature that had a visive faculty , there was darkness subjectively in all , and there was no light to see by , but all was objectively wrapt up in darkness . in this state of things , god by an almighty act of his power created light ; vers . . god said , let there be light , and there was light. and no otherwise is it in this new creation . god who commanded then light to shine out of darkness , shines into the hearts of men to give them the knowledg of his glory in the face of jesus christ , cor. . . spiritual darkness is in and upon all men , until god by an almighty and effectual work of the spirit shine into them , or create light in them . and this darkness is that light within which some boast to be in themselves and others . sect. to clear our way in this matter , we must consider , first , the nature of this spiritual darkness , what it is , and wherein it doth consist ; and then secondly , shew its efficacy and power in and on the minds of men , and how they are corrupted by it . first ; the term of darkness in this case is metaphorical , and borrowed from that which is natural . what natural darkness is , and wherein it consists all men know ; if they know it not in its cause and reason , yet they know it by its effects . they know it is that which hinders men from all regular operations , which are to be guided by the outward senses . and it is two-fold ; ( . ) when men have not light to see by ; or when the usual light , the only external medium for the discovery of distant objects is taken from them . so was it with the egyptians during the three dayes darkness that was on their land. they could not see for want of light ; they had their visive faculty continued unto them ; yet having no light , they saw not one another , nor arose any from his place , exod. . . for god probably to augment the terror of his judgment , restrained the vertue of artificial light , as well as he did that which was natural . ( . ) there is darkness unto men when they are blind , either born so , or made so . psal. . . let their eyes be darkned that they may not see . so the angel smote the sodomites with blindness , gen. . . and paul the sorcerer , acts . . however the sun shineth , it is all one perpetual night unto them that are blind . sect. answerable hereunto , spiritual darkness may be referred unto two heads . for there is an objective darkness , a darkness that is on men ; and a subjective darkness , a darkness that is in them . the first consists in the want of those means whereby alone they may be enlightned in the knowledg of god and spiritual things . this is intended , mat. . . this means is the word of god , and the preaching of it . hence it is called a light , psal. . . and is said to give light , psal. . . or to be a light shining in a dark place , pet. . . and it is so termed , because it is the outward means of communicating the light of the knowledg of god unto the minds of men. what the sun is unto the world , as unto things natural , that is the word and the preaching of it unto men as to things spiritual . and hence our apostle applies what is said of the sun in the firmament , as to the enlightning of the world , psal. . , , , . unto the gospel , and the preaching of it , rom. . , . sect. and this darkness is upon many in the world , even all unto whom the gospel is not declared , or by whom it is not received , where it is or hath been so . some i know have entertained a vain imagination about a saving-revelation of the knowledg of god , by the works of creation and providence , objected to the rational faculties of the minds of men. it is not my purpose here to divert unto the confutation of that fancy . were it so , it were easie to demonstrate , that there is no saving revelation of the knowledg of god unto sinners , but as he is in christ reconciling the world unto himself ; and that so he is not made known , but by the word of reconciliation committed unto the dispensers of the gospel . what-ever knowledg therefore of god may be attained by the means mentioned , as he is the god of nature ruling over men , and requiring obedience from them according to the covenant and law of their creation , yet the knowledg of him as a god in christ pardoning sin and saving sinners , is attainable by the gospel only . but this i have proved and confirmed elsewhere . sect. it is the work of the holy spirit to remove and take away this darkness , which until it is done , no man can see the kingdom of god or enter into it . and this he doth by sending the word of the gospel into any nation , country , place , or city , as he pleaseth . the gospel doth not get ground in any place , nor is restrained from any place or people , by accident , 〈◊〉 by the endeavours of men , but it is sent and disposed of 〈◊〉 , to the sovereign will and pleasure of the spirit of god. he gifteth , calls , and sends men unto the work of preaching it , acts . , . and disposeth them unto the places where they shall declare it , either by express revelation as of old , acts . , , , , . or guides them by the secret operations of his providence . thus the dispensation of the light of the gospel , as to times , places , and persons , depends on his sovereign pleasure , psal. . , . wherefore although we are to take care and pray much about the continuance of the dispensation of the gospel in any place , and its propagation in others ; yet need we not to be over-solicitous about it . this work and care the holy ghost hath taken on himself , and will carry it on according to the counsel of god and his purposes , concerning the kingdom of jesus christ in this world. and thus far the dispensation of the gospel is only a causa sine qua non , of the regeneration of men , and the granting of it depends solely on the will of the spirit of god. sect. it is subjective darkness which is of more direct and immediate consideration in this matter , the nature whereof , with what it doth respect , and the influence of it on the minds of men must be declared , before we can rightly apprehend the work of the holy spirit , in its removal by regeneration . this is that whereby the scripture expresseth the natural depravation and corruption of the minds of men , with respect unto spiritual things , and the duty that we owe to god according to the tenor of the covenant . and two things must be premised to our consideration of it . as ; sect. . that i shall not treat of the depravation or corruption of the mind of man by the fall , with respect unto things natural , civil , political , or moral , but meerly with regard to things spiritual , heavenly , and evangelical . it were easie to evince , not only by testimonies of the scripture , but by the experience of all mankind built on reason , and the observation of instances innumerable , that the whole rational soul of man since the fall , and by the entrance of sin , is weakned , impaired , vitiated , in all its faculties , and all their operations about their proper and natural objects . neither is there any relief against these evils , with all those unavoidable perturbations wherewith it is possessed , and actually disordered in all its workings , but by some secret and hidden operation of the spirit of god , such as he continually exerts in the rule and government of the world. but it is concerning the impotency , defect , depravation , and perversity of the mind , with respect unto spiritual things alone that we shall treat at present . i say then ; sect. . that by reason of that vice , corruption , or depravation of the minds of all unregenerate men , which the scripture calls darkness and blindness , they are not able of themselves , by their own reasons and understandings how-ever exercised and improved , to discern , receive , understand , or believe savingly spiritual things , or the mystery of the gospel , when and as they are outwardly revealed unto them , without an effectual powerful work of the holy spirit creating , or by his almighty power inducing a new saving light into them . * let it be supposed that the mind of a man be no way hurt or impaired by any natural defect , such as doth not attend the whole race of mankind but is personal only and accidental ; suppose it free from contracted habits of vice , or voluntary prejudices : yet upon the proposal of the doctrine and mysteries of the gospel , let it be done by the most skilful masters of the assemblies , with the greatest evidence and demonstration of the truth ; it is not able of it self , spiritually and savingly to receive , understand , and assent unto them , without the especial † aid , and assistance , and operation of the holy spirit . to evince this truth , we may consider in one instance , the description given us in the scripture of the mind it self , and of its operations , with respect unto spiritual things . this we have ephes. . . . this i say therefore , and testifie in the lord , that you hence-forth walk not as other gentiles walk in the vanity of their mind , having the understanding darkned , being alienated from the life of god , through the ignorance that is in them , because of the blindness of their heart . it is of the gentiles that the apostle speaks , but the apostle speaks of them , on the account of that which is common unto all men by nature . for he treats of their condition , with respect unto the faculties of their minds and souls , wherein there is , as unto the life of god or spiritual things , no difference naturally among men ; and their operations and effects are for the substance of them the same . sect. some indeed give such an account of this text , as if the apostle had said , do we not live after the heathens , in the vileness of those practices , and in their idol worship ? that long course of sin having blinded their understandings , so that they see not that which by the light of nature they are enabled to see , and by that gross ignorance and obduration of heart , run into all impiety , are far removed from that life which god and nature require of them . it is supposed in this exposition , ( . ) that the apostle hath respect in the first place to the practices of the gentiles , not to their state and condition . ( . ) that this practice concerns only their idolatry and idol-worship . ( . ) that what is here ascribed unto them , came upon them by a long course of sinning . ( . ) that the darkness mentioned consists in a not discerning of what might be seen by the light of nature . ( . ) that their alienation from the life of god , consisted in running into that impiety which was distant or removed from the life that god and nature require . but all these sentiments are so far from being contained in the text , as that they are expresly contrary unto it . for ( . ) although the apostle doth carry on his description of this state of the gentiles , unto the vile practices that ensued thereon , on , v. . yet it is their state by nature , with respect unto the life of god , which is first intended by him . this is apparent from what he prescribes unto christians in opposition thereunto ; namely , the new man which after god is created in rightcousness and true holiness , v. . ( . ) the vanity mentioned is subjective in their minds , and so hath no respect to idol-worship but as it was an effect thereof . the vanity of their minds is the principle whereof this walking , be what it will , was the effect and consequent . ( . ) here is no mention nor intimation of any long course of sinning , much less that it should be the cause of the other things ascribed to the gentiles , whereof indeed it was the effect . the description given , is that of the state of all men by nature , as is plain from chap. . , , . ( . ) the darkness here mentioned , is opposed unto being light in the lord , chap. . . which is not meer natural light , nor can any by that light alone discern spiritual things , or the things that belong to the life of god. ( . ) the life of god here is not that life which god and nature require , but that life which god reveals in , requires and communicates by the gospel through jesus christ , as all learned expositors acknowledg . wherefore the apostle treateth here of the state of men by nature , with respect unto spiritual and supernatural things . and three heads he reduceth all things in man unto . ( . ) he mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mind . ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the understanding . and ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the heart . and all these are one entire principle of all our moral and spiritual operations ; and are all affected with the darkness and ignorance whereof we treat . sect. . there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mind . this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the leading and ruling faculty of the soul. it is that in us which looketh out after proper objects , for the will and affections to receive and embrace . hereby we have our first apprehensions of all things , whence deductions are made to our practice . and hereunto is ascribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vanity ; they walk in the vanity of their mind . things in the scripture are said to be vain , which are useless and fruitless . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vain , is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to no purpose , matth. . . hence the apostle calls the idols of the gentiles , and the rites used in their worship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vain things , acts . . so he expresseth the hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jonas . . lying vanities ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a thing altogether useless and unprofitable , according to the description given of them , sam. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vain things which cannot profit , nor deliver , for they are vain . there is no profit in , nor use of that which is vain . as the mind is said to be vain , or under the power of vanity , two things are intended . ( . ) it s natural inclination unto things that are vain ; that is , such as are not a proper nor useful object unto the soul and its affections . it seeks about to lead the soul to rest and satisfaction , but alwayes unto vain things , and that in great variety . sin , the world , pleasures , the satisfaction of the flesh , with pride of life , are the things which it naturally pursues . and in actings of this nature a vain mind abounds ; it multiplies vain imaginations , like the sand on the sea-shore . these are called the figments of the hearts of men , gen. . . which are found to be only evil continually . these it feigns and frames , abundantly bringing them forth as the earth doth grass , or as a cloud pours out drops of water . and herein ( . ) it is unstable . for that which is vain is various , inconstant , unfixed , light , as a natural mind is ; so that it is like hell it self for confusion and disorder ; or the whorish woman described by solomon , prov. . , . and this hath befallen it by the loss of that fixed regularity which it was created in . there was the same cogitative or imaginative faculty in us in the state of innocency , as there remains under the power of sin. but then all the actings of it were orderly and regular . the mind was able to direct them all unto the end for which we were made . god was and would have been the principal object of them , and all other things in order unto him . but now being turned off from him , the mind in them engageth in all manner of confusion ; and they all end in vanity or disappointment . they offer , as it were , their service unto the soul , to bring it in satisfaction . and although they are rejected one after another , as not answering what they pretend unto , yet they constantly arise under the same notion , and keep the whole soul under everlasting disappointments . and from hence it is that the mind cannot assent unto the common principles of religion in a due manner , which yet it cannot deny . this will be further cleared afterwards . hereon in conversion unto god , we are said to have our minds renewed , rom. . . and to be renewed in the spirit of our minds , ephes. . . by the mind the faculty it self is intended , the rational principle in us of apprehension , of thinking , discoursing , and assenting . this is renewed by grace , or brought into another habitude and frame , by the implantation of a ruling , guiding , spiritual light in it . the spirit of the mind is the inclination and disposition in the actings of it . these also must be regulated by grace . sect. . there is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the understanding . this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the directive , discerning , judging-faculty of the soul , that leads it unto practice . it guides the soul in the choice of the notions which it receives by the mind . and this is more corrupt than the mind it self . for the nearer things come to practice , the more prevalent in them is the power of sin. this therefore is said to be darkned . and being so , it is wholly in vain to pretend a sufficiency in it to discern spiritual things , without a supernatural illumination . light in the dispensation of the gospel shines , or casts out some rayes of it self into this darkned understanding of men , but that receives it not , john . . sect. . there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the heart . this in scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the soul the practical principle of operation , and so includes the will also . it is the actual complyance of the will and affections with the mind and understanding , with respect unto the objects proposed by them . light is received by the mind , applyed by the understanding , used by the heart . upon this , saith the apostle , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blindness . it is not a meer ignorance , or incomprehensiveness of the notions of truth that is intended , but a stubborn resistance of light and conviction . an obstinate and obdurate hardness is upon the heart , whence it rejects all the impressions that come upon it from notions of truth . and on these considerations men themselves before conversion are said to be darkness , ephes. . . there may be degrees in a moral privation ; but when it is expressed in the abstract , it is a sign that it is at its height , that it is total and absolute ; and this is spoken with respect unto spiritual and saving light only , or a saving apprehension of spiritual truths . there is not in such persons so much as any disposition remaining to receive saving knowledg , no more than there is a disposition in darkness it self to receive light. the mind indeed remains a capable subject to receive it , but hath no active power nor disposition in it self towards it . and therefore when god is pleased to give us a new ability to understand and perceive spiritual things in a due manner , he is said to give us a new faculty , because of the utter disability of our minds naturally to receive them , john . . let vain men boast whilst they please of the perfection and ability of their rational faculties , with respect unto religion , and the things of god ; this is the state of them by nature , upon his judgment that must stand for ever . sect. and by the way , it may not be amiss to divert here a little unto the consideration of that exposition which the whole world and all things in it , give unto this text and testimony , concerning the minds of natural men being under the power of vanity , for this is the spring and inexhaustible fountain of all that vanity which the world is filled with . there is indeed a vanity which is penal , namely , that vexation and disappointment which men finally meet withal in the pursuit of perishing things , whereof the wise man treats at large in his ecclesiastes . but i intend that sinful vanity which the mind it self produces , and that in all sorts of persons , ages , sexes , and conditions in the world. this some of the heathens saw , complained of , reproved and derided , but yet could never reach to the cause of it , nor free themselves from being under the power of the same vanity , though in a way peculiar and distinct from the common sort , as might easily be demonstrated . but the thing is apparent , almost all that our eyes see , or our ears hear of in the world is altogether vain . all that which makes such a noise , such a business , such an appearance and shew among men , may be reduced unto two heads . ( . ) the vanity that they bring into the things that are , and that are either good in themselves , and of some use , or at least indifferent . so men do variously corrupt their buildings and habitations , their trading , their conversation , their power , their wealth , their relations ; they joyn innumerable vanities with them , which render them loathsome and contemptible , and the meanest condition to be the most suitable to rational satisfaction . ( . ) men find out , and as it were , create things to be meer supporters , countenancers , and nourishers of vanity . such in religion are carnal pompous ceremonies , like those of the church of rome , which have no end , but to bring in some kind of provision for the satisfaction of vain minds ; stage-playes , mimicks , with innumerable other things of the same nature , which are nothing but theatres for vanity to act it self upon . it were endless but to mention the common effects of vanity in the world ; and men are mightily divided about these things . those engaged in them , think it strange that others run not out into the same compass of excess , and riot with themselves , speaking evil of them , pet. . . they wonder at the perverse stubborn and froward humour which befals some men , that they delight not in , that they approve not of those things and wayes wherein they find so great a suitableness unto their own minds . others again are ready to admire whence it is that the world is mad on such vain and foolish things as it is almost wholly given up unto . the consideration we have insisted on , gives us a satisfactory account of the grounds and reasons hereof . the mind of man by nature is wholly vain , under the power of vanity , and is an endless fruitful ! womb of all monstrous births . the world is now growing towards six thousand years old , and yet is no nearer the bottom of the springs of its vanity , or the drawing out of its supplies , than it was the first day that sin entred into it . new sins , new vices , new vanities break forth continually ; and all is from hence , that the mind of man by nature is altogether vain . nor is there any way or means for putting a stop hereunto in persons , families , cities , nations , but so far as the minds of men are cured and renewed by the holy ghost . the world may alter its shape , and the outward appearances of things , it may change its scenes , and act its part in new habits and dresses , but it will still be altogether vain so long as natural uncured vanity is predominant in the minds of men , and this will sufficiently secure them from attaining any saving acquaintance with spiritual things . sect. again , it is one of the principal duties incumbent on us to be acquainted with and diligently to watch over the remainders of this vanity in our own minds . the sinful distempers of our natures are not presently cured at once , but the healing and removing of them is carried on by degrees unto the consummation of the course of our obedience in this world. and there are three effects of this natural vanity of the mind in its depraved condition to be found among believers themselves . ( . ) an instability in holy duties , as meditation , prayer , and hearing of the word ; how ready is the mind to wander in them , and to give entertainment unto vain and fond imaginations , at least unto thoughts and apprehensions of things unsuited to the duties wherein we are ingaged ? how difficult is it to keep it up unto an even fixed stable frame of acting spiritually in spiritual things ? how is it ready at every breath to unbend and let down its intension ? all we experience or complain of in this kind , is from the uncured reliques of this vanity . ( . ) this is that which inclines and leads men towards a conformity with and unto a vain world , in its customs , habits , and ordinary converse , which are all vain and foolish . and so prevalent is it herein , and such arguments hath it possessed it self withal to give it countenance , that in many instances of vanity it is hard to give a distinction between them and the whole world that lies under the power of it . professors it may be will not comply with the world in the things before-mentioned , that have no other use nor end , but meerly to support , act , and nourish vanity ; but from other things which being indifferent in themselves ; are yet filled with vanity in their use ; how ready are many for a complyance with the course of the world which lyeth in evil and passeth away ? ( . ) it acts it self in fond and foolish imaginations , whereby it secretly makes provision for the flesh and the lusts thereof , for they all generally lead unto self-exaltation and satisfaction . and these , if not carefully checkt , will proceed to such an excess as greatly to taint the whole soul. and in these things lies the principal cause and occasion of all other sins and miscarriages . we have therefore no more important duty incumbent on us , than mightily to oppose this radical distemper . it is so also to attend diligently unto the remedy of it . and this consists ( . ) in an holy fixedness of mind , and an habitual inclination unto things spiritual , which is communicated unto us by the holy ghost , as shall be afterwards declared , ephes. . , . ( . ) in the due and constant improvement of that gracious principle . ( . ) by constant watchfulness against the minds acting it self in vain , foolish , unprofitable imaginations , so far at least that vain thoughts may not lodg in us . ( . ) by exercising it continually unto holy spiritual meditations , minding alwayes the things that are above , col. . . ( . ) by a constant conscientious humbling of our souls , for all the vain actings of our minds that we do observe ; all which might be usefully enlarged on , but that we must return . sect. the minds of men unregenerate being thus depraved and corrupted , being thus affected with darkness , and thereby being brought under the power of vanity , we may yet farther consider what other effects and consequents are on the same account ascribed unto it . and the mind of man in this state may be considered ; either ( . ) as to its dispositions and inclinations . ( . ) as to its power and actings , with respect unto spiritual supernatural things . ( . ) as to its dispositions , it is ( from the darkness described ) perverse and depraved , whereby men are alienated from the life of god , ephes. . . for this alienation of men from the divine life , is from the depravation of their minds . hence are they said to be alienated and enemies in their minds by wicked works , or by their minds in wicked works , being fixed on them , and under the power of them , col. . . and that we may the better understand what is intended hereby , we may consider both what is this life of god , and how the unregenerate mind is alienated from it . sect. . all life is from god. the life which we have in common with all other living creatures is from him , acts . . psal. . . and ( . ) that peculiar vital life which we have by the union of the rational soul with the body is from god also , and that in an especial manner , gen. . . job . . but neither of these are any-where called the life of god. but it is an especial life unto god which is intended , and sundry things belong thereunto , or sundry things are applyed unto the description of it . ( . ) it is the life which god requireth of us , that we may please him here , and come to the enjoyment of him hereafter . the life of faith and spiritual obedience by jesus christ , rom. . . gal. . . i live by the faith of the son of god , rom. . . ( . ) it is that life which god worketh in us , not naturally by his power , but spiritually by his grace ; and that both as to the principle and all the vital acts of it , ephes. . , . phil. . . ( . ) it is that life whereby god liveth in us , that is , in and by his spirit through jesus christ. gal. . . christ liveth in me , and where the son is there is the father ; whence also this life is said to be hid with him in god , col. . . ( . ) it is the life whereby we live to god , rom. . . whereof god is the supream and absolute end , as he is the principal efficient cause of it . and two things are contained herein ; ( . ) that we do all things to his glory . this is the proper end of all the acts and actings of this life , rom. . , . ( . ) that we design in and by it , to come unto the eternal enjoyment of him , as our blessedness and reward , gen. . . ( . ) it is the life whereof the gospel is the law and rule , john . . acts . . ( . ) a life , all whose fruits are holiness and spiritual evangelical obedience , rom. . . phil. . . lastly , it is a life that dieth not , that is not obnoxious unto death , eternal life , john . . these things contain the chief concerns of that peculiar spiritual heavenly life , which is called the life of god. sect. . the carnal mind is alienated from this life ; it hath no liking of it , no inclination to it , but carrieth away the whole soul with an aversation from it . and this alienation or aversation appears in two things ; ( . ) in its unreadiness and unaptness to receive instructions in and about the concernments of it . hence are men dull and flow of heart to believe , luke . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . , . heavy in hearing , and flow in the apprehension of what they hear . so are all men towards what they do not like but have an aversation from . this god complains of in the people of old ; my people are foolish , they have not known me ; they are sottish children , and have none understanding ; they are wise to do evil , but to do good they have no knowledg , jer. . . ( . ) in the choice and preferring of any other life before it . the first choice a natural mind makes , is of a life in sin and pleasure ; which is but a death , a death to god , tim. . . james . . a life without the law , and before it comes , rom. . . this is the life which is suited to the carnal mind , which it desires , delights in , and which willingly it would never depart from . again , if by afflictions or convictions it be in part or wholly forced to forsake and give up this life , it will chuse magnifie and extol a moral life , a life in , by and under the law , though at the last it will stand it in no more stead than the life of sin and pleasure , which it hath been forced to forgo , rom. . . chap. . . the thoughts of this spiritual life , this life of god , it cannot away with ; the notions of it are uncouth , the description of it is unintelligible , and the practice of it either odious folly or needless superstition . this is the disposition and inclination of the mind towards spiritual things , as it is corrupt and depraved . sect. . the power also of the mind , with respect unto its actings toward spiritual things may be considered . and this in short is none at all , in the sense which shall be explained immediately , rom. . . for this is that which we shall prove concerning the mind of a natural man , or of a man in the state of nature ; how-ever it may be excited and improved , under those advantages of education and parts which it may have received ; yet is not able , hath not a power of its own , spiritually and savingly , or in a due manner to receive , embrace , and assent unto spiritual things , when proposed unto it in the dispensation and preaching of the gospel , unless it be renewed , enlightned , and acted by the holy ghost . sect. this the apostle plainly asserts , cor. . . the natural man receiveth not the things of the spirit of god , for they are foolishness unto him ; neither can he know them , because they are spiritually discerned . ( . ) the subject spoke of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , animalis homo , the natural man , he who is a natural man. this epithete is in the scripture opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spiritual , cor. . . jud. . where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are described by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as have not the spirit of god. the foundation of this distinction , and the distribution of men into these two sorts thereby , is laid in that of our apostle cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the first adam was made a living soul ; hence every man who hath no more but what is traduced from him , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he is a living soul , as was the first adam . and the last adam is made a quickning spirit ; hence he that is of him , partaker of his nature , that derives from him , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a spiritual man. the person therefore here spoken of , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is one that hath all that is or can be derived from the first adam , one endowed with a rational soul , and who hath the use and exercise of all its rational faculties . sect. some who look upon themselves almost so near to advancements , as to countenance them in magisterial dictates , and scornful reflections upon others ; tell us , that by this natural man , a man given up to his pleasures , and guided by bruitish affections , and no other is intended ; one that gives himself up to the government of his inferiour faculties . but no rational man , no one that will attend unto the dictates of reason , is at all concerned in this assertion . but how is this proved ? if we are not content with bare affirmations , we must at length be satisfied with railing ▪ and lying , and all sorts of reproaches . but the apostle in this chapter distributes all men living into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spiritual and natural . he who is not a spiritual man , be he who and what he will , be he as rational as some either presume themselves to be , or would beg of the world to believe that they are , is a natural man. the supposition of a middle state of men is absolutely destructive of the whole discourse of the apostle as to its proper design . besides , this of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the best and softest term that is given in the scripture to unregenerate men , with respect untoth●e things of god ; and there is no reason why it should be thought only to express the worst sort of them thereby . the scripture terms not men peculiarly captivated unto bruitish affections , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , natural men , but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pet. . . natural bruit beasts . and austin gives us a better account of this exposition , tractat. . in johan . animalis homo , i. e. qui secundum hominem sapit , animalis dictus ab anima , carnalis a carne , quia ex anima & carne constat omnis homo , non percipit ea quae sunt spiritus dei , i. e. quid gratia credentibus conferat crux christi . and another ; carnales dicimur , quando totos nos voluptatibus damus ; spirituales , quando spiritum sanctum praevium sequimur ; id est , cum ipso sapimus instruente , ipso ducimur auctore . animales reor esse philosophos qui proprios cogitatus putant esse sapientiam , de quibus recte dicitur , animalis autem homo non recipit ea quae sunt spiritus , stultitia quippe est ei . hieronim . comment . in epist. ad gal. cap. . and another , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. in cor. . . the natural man is he who ascribes all things to the power of the reasonings of the mind , and doth not think that he stands in need of aid from above , which is madness . for god hath given the soul that it should learn and receive what he bestows , or what is from him , and not suppose that it is sufficient of it self , or to it self . eyes are beautiful and profitable ; but if they would see without light , this beauty and power will not profit but hurt them . and the mind if it would see ( spiritual things ) without the spirit of god , it doth but ensnare it self . and it is a sottish supposition , that there are a sort of unregenerate rational men , who are not under the power of corrupt affections in and about spiritual things ; seeing the carnal mind is enmity against god. this therefore is the subject of the apostle's proposition , namely , a natural man , every one that is so , that is no more but so , that is , every one who is not a spiritual man , is not one who hath received the spirit of christ , v. , . one that hath the spirit of a man enabling him to search and know the things of a man , or to attain wisdom in things natural , civil , or political . sect. ly , there is in the words a supposition of the proposal of some things unto the mind of this natural man. for the apostle speaks with respect unto the dispensation and preaching of the gospel , whereby that proposal is made , v. . . and these things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the things of the spirit of god ; which are variously expressed in this chapter , v. . they are called the wisdom of god in a mystery , the hidden wisdom that god hath ordained . v. . the things that are freely given unto us of god. v. . the mind of christ. v. . jesus christ and him crucified . and sundry other ways to the same purpose . these are in the gospel and belong to the preaching of it , precepts innumerable concerning moral duties to be observed towards god , our selves , and other men. and all these have a coincidence with , and a suitableness unto the inbred light of nature , because the principles of them all are indelibly ingrafted therein . these things being in some sense the things of a man , may be known by the spirit of a man that is in him , v. . howbeit they cannot be observed and practised according to the mind of god , without the aid and assistance of the holy ghost . but these are not the things peculiarly here intended , but the mysteries , which depend on more sovereign supernatural revelation , and that wholly . things that eye hath not seen , nor ear heard , nor have they entred into the heart of man to conceive , v. . things of god's sovereign counsel , whereof there were no impressions in the mind of man in his first creation , see ephes. . v. . , , . sect. ly . that which is affirmed of the natural man , with respect unto these spiritual things , is doubly expressed . ( ) by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he receiveth them not . ( ) by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he cannot know them . in this double assertion , ( ) a power of receiving spiritual things is denyed , he cannot know them . he cannot receive them . as rom. . . the carnal mind is not subject to the law of god , neither indeed can be ; and the rea●●n hereof is subjoyned ; because they are spiritually discerned , a thing which such a person hath no power to effect . ( . ) a will of rejecting them is implyed . he receiveth them not , for the reason hereof is , because they are foolishness unto him . they are represented unto him under such a notion , as that he will have nothing to do with them . ( . ) actually . ( and ) that both because he cannot , and because he will not , ) he receives them not . the natural man neither can , nor will , nor doth receive the things of the spirit of god ; is altogether uncapable of giving them admission in the sense to be explained . to clear and free this assertion from objections it must be observed . sect. . that it is not the meer * literal sense of doctrines or propositions of truth that is intended . for instance that jesus christ was crucified , mentioned by the apostle . v. . is a proposition , whose sense and importance any natural man may understand , and assent unto its truth , and so be said to receive it . and all the doctrines of the gospel may be taught and declared , in propositions and discourses , the sense and meaning whereof a natural man may understand . and in the due investigation of this sense , and judging thereon concerning truth and falshood , lies that use of reason in religious things , which some would ignorantly confound with an ability of discerning spiritual things in themselves , and their own proper nature . this therefore is granted ; but it is denyed that a natural man can receive the things themselves . there is a wide difference between the mind 's receiving doctrines notionally , and its receiving the things taught in them really . the first a natural man can do . it is done by all , who by the use of outward means do know the doctrine of the scripture , in distinction from ignorance , falshood and errour . hence men unregenerate are said to know the way of righteousness , pet. . . that is , notionally and doctrinally ; for really , saith our apostle they cannot . hereon they profess that they know god , that is the things which they are taught concerning him and his will , whilst in works they deny him , being abominable and disobedient , tit. . . rom. . , . in the latter way they only receive spiritual things , in whose minds they are so implanted as to produce their real and proper effects , rom. . . ephes. . , , . and there are two things required unto the receiving of spiritual things really and as they are in themselves . sect. ( . ) that we discern , assent unto them , and receive him , under an apprehension of their conformity and agreeableness to the wisdom , holiness , and righteousness of god , cor. . , . the reason why men receive not christ crucified as preached in the gospel , is because they see not a consonancy in it unto the divine perfections of the nature of god. neither can any receive it until they see in it an expression of divine power and wisdom . this therefore is required unto our receiving the things of the spirit of god in a due manner ; namely , that we spiritually see and discern their answerableness unto the wisdom , goodness and holiness of god , wherein lyes the principal rest and satisfaction of them that really believe . this a natural man cannot do . . that we discern their suitableness unto the great ends for which they are proposed as the means of accomplishing . unless we see this clearly and distinctly we cannot but judg them weakness and foolishness . these ends being the glory of god in christ , with our deliverance from a state of sin and misery , with a translation into a state of grace and glory ; unless we are acquainted with these things , and the aptness and fitness , and power of the things of the spirit of god to effect them , we cannot receive them as we ought ; and this a natural man cannot do . and from these considerations unto which sundry others of the like nature might be added , it appears how and whence it is , that a natural man is not capable of the things of the spirit of god. sect. secondly , it must be observed that there is , or may be , a two-fold capacity or ability of receiving , knowing or understanding spiritual things in the mind of a man. . there is a natural power consisting in the suitableness , and proportionableness of the faculties of the soul , to receive spiritual things in the way that they are proposed unto us . this is supposed in all the exhortations , promises , precepts , and threatnings of the gospel . for in vain would they be proposed unto us , had we not rational minds and understandings to apprehend their sence , use , and importance ; and also meet subjects for the faith , grace and obedience which are required of us . none pretend that men are in their conversion to god , like stocks and stones , or bruit beasts that have no understanding . for although the work of our conversion is called a turning of stones into children of abraham ; because of the greatness of the change , and because of our selves we contribute nothing thereunto : yet if we were every way as such , as to the capacity of our natures , it would not become the wisdom of god to apply the means mentioned for effecting of that work. god is said indeed herein to give us an understanding , joh. . . but the natural faculty of the understanding is not thereby intended but only the renovation of it by grace , and the actual exercise of that grace in apprehending spiritual things . there are two adjuncts of the commands of god ; ( . ) that they are equal , ( . ) that they are easy , or not grievous . the former they have from the nature of the things commanded and the fitness of our minds to receive such commands , ezek. . . the latter they have from the dispensation of the spirit and grace of christ , which renders them not only possible unto us , but easy for us . * some pretend that whatever is required of us , or prescribed unto us in a way of duty , that we have a power in and of our selves to perform . if by this power they intend no more , but that our minds and the other rational faculties of our souls , are fit and meet , as to their natural capacity , for and unto such acts , as wherein those duties do consist , it is freely granted . for god requires nothing of us , but must be acted in our minds and wills , and which they are naturally meet and suited for . but if they intend such an active power and ability , as being excited by the motives proposed unto us , can of it self answer the commands of god in a due manner ; they deny the corruption of our nature by the entrance of sin , and render the grace of christ useless , as shall be demonstrated . . that is , or may be a power in the mind to discern spiritual things , whereby it is so able to do it , as that it can immediately exercise that power in the spiritual discerning of them upon their due proposal unto it , that is spiritually ; as a man that hath a visive faculty sound and entire , upon the due proposal of visible objects unto him , can discern and see them . this power must be spiritual and supernatural . for whereas to receive spiritual things , spiritually , is so to receive them as really to believe them with faith divine and supernatural , to love them with divine love , to conform the whole soul and affection unto them , rom. . . . cor. . . no natural man hath power so to do ; this is that which is denied in this place by the apostle : wherefore between the natural capacity of the mind , and the act of spiritual discerning , there must be an interposition of an effectual work of the holy ghost inableing it thereunto , joh. . , cor. . . sect. of the assertion thus laid down and explained the apostle gives a double reason ; the first taken from the nature of the things to be known , with respect unto the mind and understanding of a natural man , the other from the way or manner whereby alone spiritual things may be acceptably discerned . . the first reason taken from the nature of the things themselves with respect unto the mind , is , that they are foolishness . in themselves they are the wisdom of god , . cor. . . effects of the wisdom of god , and those which have the impress of the wisdom of god upon them ; and when the dispensation of them was said to be foolishness , the apostle contends not about it , but tells them how-ever it is the foolishness of god , cor. . . which he doth to cast contempt on all the wisdom of men , whereby the gospel is despised : and they are the hidden wisdom of god ; such an effect of divine wisdom as no creature could make any discovery of , ephes. . , . job . , , . and they are the wisdom of god in a mystery , or full of deep mysterious wisdom . but to the natural man they are foolishness , not only although they are the wisdom of god , but peculiarly because they are so , and as they are so ; for the carnal mind is enmity against god. now that is esteemed foolishness , which is looked on either as weak and impertinent , or as that which contains or expresseth means and ends disproportionate , or as that which is undesirable in comparison of what may be set up in competition with it , or is on any other consideration not eligible , or to be complyed with on the terms whereon it is proposed . and for one or other , or all of these reasons , are spiritual things , namely , those here intended , wherein the wisdom of god in the mystery of the gospel doth consist , foolishness unto a natural man ; which we shall demonstrate by some instances . sect. ( . ) that they were so unto the learned philosophers of old , both our apostle doth testifie , and the known experience of those first ages of of the church makes evident , cor. . , , , , . had spiritual things been suited unto the minds or reasons of natural men , it could not be but that those who had most improved their minds , and were raised unto the highest exercise of their reasons , must much more readily have received and embraced the mysteries of the gospel , than those who were poor , illiterate , and came many degrees behind them in the exercise and improvement thereof . so we see it is as to the reception of any thing in nature or morality , which being of any worth is proposed unto the minds of men ; they are embraced soonest by them that are wisest and know most . but here things fell out quite otherwise ; they were the wise , the knowing , the rational , the learned men of the world , that made the greatest and longest opposition unto spiritual things ; and that expresly and avowedly , because they were foolishness unto them , and that on all the accounts before-mentioned ; and their opposition unto them they managed with pride , scorn , and contempt , as they thought foolish things ought to be handled . sect. the profound ignorance and confidence whence it is that some of late are not ashamed to preach and print , that it was the learned , rational , wise part of mankind , as they were esteemed or professed of themselves ; the philosophers , and such as under their conduct pretended unto a life according to the dictates of reason , who first embraced the gospel , as being more disposed unto its reception than others , cannot be sufficiently admired or despised . had they once considered what is spoken unto this purpose in the new testament , or knew any thing of the entrances , growth , or progress of christian religion in the world , they would themselves be ashamed of this folly . but every day in this matter , prodeunt orators novi , stulti adolescentuli , who talk confidently , whilst they know neither what they say , nor whereof they do affirm . sect. . the principal mysteries of the gospel , or the spiritual things intended , are by many looked on and rejected as foolish , because false and untrue . though indeed they have no reason to think them false , but because they suppose them foolish ; and they fix upon charging them with falsity , to countenance themselves in judging them to be folly . whatever concerns the incarnation of the son of god , the satisfaction that he made for sin and sinners ; the imputation of his righteousness unto them that believe ; the effectual working of his grace in the conversion of the souls of men , which with what belongs unto them , comprize the greatest part of the spiritual things of the gospel , are not received by many , because they are false as they judg . and that which induceth them so to determine , is because they look on them as foolish and unsuited unto the rational principles of their minds . sect. . many plainly scoff at them , and despise them as the most contemptible notions that mankind can exercise their reasons about . such were of old prophesied concerning , pet. . , . and things at this day are come to that pass . the world swarms with scoffers at spiritual things , as those which are unfit for rational , noble , generous spirits to come under a sense or power of , because they are so foolish . but these things were we foretold of , that when they came to pass we should not be troubled or shaken in our minds . yea , the atheism of some , is made a means to confirm the faith of others . sect. it is not much otherwise with some , who yet dare not engage into an open opposition to the gospel with them before mentioned . for they profess the faith of it , and avow a subjection to the rules and laws of it . but the things declared in the gospel may be reduced unto two heads , as was before observed ; ( . ) such as consist in the confirmation , direction , and improvement of the moral principles and precepts of the law of nature . ( . ) such as flow immediately from the sovereign will and wisdom of god , being no way communicated unto us , but by supernatural revelation only . such are all the effects of the wisdom and grace of god , as he was in christ reconciling the world unto himself ; the offices of christ , his administration of them , and dispensation of the spirit , with the especial evangelical supernatural graces and duties which are required in us with respect thereunto . the first sort of these things many will greatly praise and highly extol . and they will declare how consonant they are to reason , and what expressions suitable unto them may be found in the ancient philosophers . but it is evident that herein also they fall under a double inconvenience ; for ( . ) mostly they visibly transgress what they boast of as their rule , and that above others . for where shall we meet with any , at least with many of these sort of men , who in any measure comply with that modesty , humility , meekness , patience , self-denial , abstinence , temperance , contempt of the world , love of mankind , charity and purity , which the gospel requires under this head of duties ? pride , ambition , insatiable desires after earthly advantages and promotions , scoffing , scorn and contempt of others , vanity of converse , envy , wrath , revenge , railing , are none of the moral duties required in the gospel . and ( . ) no pretence of an esteem for any one part of the gospel , will shelter men from the punishment due to the rejection of the whole , by whom any essential part of it is refused . and this is the condition of many . the things which most properly belong to the mysteries of the gospel , or the unsearchable riches of the grace of god in christ jesus , are foolishness unto them ; and the preaching of them is called canting and folly. and some of these , although they go not so far as the frier at rome , who said , that st. paul fell into great excesses in these things ; yet they have dared to accuse his writings of darkness and obscurity , for no other reason , so far as i can understand , but because he insists on the declaration of these spiritual mysteries . and it is not easie to express what contempt and reproach is cast by some preachers on the preaching of them . but it is not amiss that some have proclaimed their own shame herein , and have left it on record to the abhorrency of posterity . sect. . the event of the dispensation of the gospel manifesteth , that the spiritual things of it are foolishness to the most , for as such are they rejected by them : esa. . , , . suppose a man of good reputation for wisdom and sobriety , should go unto others , and inform them , and that with earnestness , evidence of love to them , and care for them , with all kind of motives to beget a belief of what he proposeth , that by such ways as he prescribeth` , they may exceedingly increase their substance in this world , until they exceed the wealth of kings , a thing that the minds of men in their contrivance and designs are intent upon ; if in this case they follow not his advice , it can be for no other reason , but because they judge the things proposed by him , to be no way suited or expedient unto the end promised , that is to be foolish things ; and this is the state of things with respect unto the mysteries of the gospel . men are informed in and by the ways of god's appointment , how great and glorious they are , and what blessed consequents there will be of a spiritual reception of them . the beauty and excellency of christ , the inestimable priviledge of divine adoption , the great and pretious promises made unto them that do believe ; the glory of the world to come ; the necessity and excellency of holiness and gospel-obedience unto the attaining of everlasting blessedness , are preached unto men , and pressed on them with arguments and motives filled with divine authority and wisdom : yet after all this we see , how few eventually do apply themselves with any industry to receive them , or at least actually do receive them ; for many are called but few are chosen . and the reason is , because indeed unto their darkened minds , these things are foolishness , whatsoever they pretend unto the contrary . sect. secondly ; as the instance foregoing compriseth the reasons why a natural man will never receive the things of the spirit of god , so the apostle addes a reason why he cannot ; and that is taken from the manner whereby alone they may be usefully and savingly received , which they cannot attain unto ; because they are spiritually discerned . in this whole chapter he insists on an opposition between a natural and a spiritual man , natural things and spiritual things , natural light and knowledg and spiritual . the natural man he informs us , will by a natural light discern natural things . the things of a man knoweth the spirit of a man. and the spiritual man by a spiritual light received from jesus christ , discerneth spiritual things . for none knoweth the things of god , but the spirit of god , and he to whom he will reveal them . this ability the apostle denies unto a natural man. and this he proves ( ) because it is the work of the spirit of god , to endow the minds of men with that ability , which there were no need of , in case men had it of themselves by nature . and ( ) ( as he shews plentifully elsewhere ) the light it self , whereby alone spiritual things can be spiritually discerned , is wrought , effected , created in us , by an almighty act of the power of god , . cor. . . sect. from these things premised it is evident , that there is a two-fold impotency on the minds of man with respect unto spiritual things ; ( . ) that which immediately affects the mind , a natural impotency whence it cannot receive them , for want of light in it self ; ( ) that which affects the mind by the will and affections , a moral impotency , whereby it cannot receive the things of the spirit of god , because unalterably it will not ; and that because from the unsuitableness of the object unto its will and affections , and the mind by them , they are foolishness unto it . ( ) there is in unregenerate men a † natural impotency , through the immediate depravation of the faculties of the mind , or understanding , whereby a natural man is absolutely unable without an especial renovation by the holy ghost to discern spiritual things in a saving manner . neither is this impotency , although absolutely and naturally insuperable , and although it have in it also the nature of a punishment , any excuse or alleviation of the sin of men when they receive not spiritual things , as proposed unto them ; for although it be our misery , it is our sin ; it is the misery of our persons , and the sin of our natures . as by it there is an inconformity in our minds to the mind of god , it is our sin ; as it is a consequent of the corruption of our nature by the fall , it is an effect of sin ; and as it exposeth us unto all the ensuing evil of sin and unbelief , it is both the punishment and cause of sin. and no man can plead his sin or fault , as an excuse of another sin in any kind . this impotency is natural ; because it consists in the deprivation of the light and power that was originally in the faculties of our minds or understandings , and because it can never be taken away or cured but by an immediate communication of a new spiritual power and ability unto the mind it self by the holy ghost in its renovation , so curing the depravation of the faculty it self . and this is consistent with what was before declared , the natural power of the mind to receive spiritual things : for the power respects the natural capacity of the faculties of our minds ; this impotency the depravation of them with respect unto spiritual things . sect. . there is in the minds of unregenerate persons a moral impotency , which is reflected on them greatly from the will and affections , whence the mind never will receive spiritual things ; that is , it will always and unchangeably reject and refuse them , and that because of various lusts , corruptions and prejudices invincibly fixed in them , causing them to look on them as foolishness . hence it will come to pass that no man shall be judged and perish at the last day meerly on the acount of his natural impotency . every one to whom the gospel hath bin preached , and by whom it is refused , shall be convinced of positive actings in their minds , rejecting the gospel for the love of self , sin , and the world. thus our saviour tells the jews , that no man can come unto him unless the father draw him , joh. . . such is their natural impotency that they cannot , nor is it to be cured but by an immediate divine instruction or illumination , as it is written , they shall be all taught of god , v. . but this is not all , he tells them elsewhere ; you will not come unto me that you may have life , joh. . . the present thing in question was not the power or impotency of their minds , but the obstinacy of their wills and affections which men shall principally be judged upon at the last day . for this is the condemnation that light is come into the world , and men loved darkness rather than light , because their deeds are evil . joh. . . hence it follows ; ( . ) that the will and affections being more corrupted than the understanding , as is evident from their opposition unto , and defeating of its manifold convictions ; no man doth actually apply his mind to the receiving of the things of the spirit of god to the utmost of that ability which he hath . for all unregenerate men are invincibly impeded therein , by the corrupt stubbornness and perverseness of their wills and affections . there is not in any of them a due improvement of the capacity of their natural faculties , in the use of means , for the discharge of their duty towards god herein . and what hath been pleaded , may suffice for the vindication of this divine testimony , concerning the disability of the mind of man in the state of nature , to understand and receive the things of the spirit of god in a spiritual and saving manner , how-ever they are proposed unto it ; which those who are otherwise minded may despise whilst they please , but are no way able to answer or evade . sect. and hence we may judge of that paraphrase and exposition of this place which one hath given of late ; but such things as these , they that are led only by the light of humane reason , the learned philosophers , &c. do absolutely despise , and so hearken not after the doctrine of the gospel , for it seems folly to them . nor can they by any study of their own come to the knowledge of them ; for they are only to be had by understanding the prophesies of the scripture , and other such means which depend on divine revelation , the voice from heaven , descent of the holy ghost , miracles , &c. ( . ) the natural man is here allowed to be the rational man , the learned philosopher , one walking by the light of humane reason , which complies not with their exception to this testimony , who would have only such an one , as is sensual and given up unto bruitish affections to be intended . but yet neither is there any ground ( though some countenance be given to it by hierome ) to fix this interpretation unto that expression . if the apostle may be allowed to declare his own mind , he tells us , that he intends every one of what sort and condition soever , who hath not received the spirit of christ. ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is paraphrased by , doth absolutely despise ; which neither the word here , nor elsewhere , nor its disposal in the present connexion will allow of , or give countenance unto . the apostle in the whole discourse gives an account why so few received the gospel , especially of those who seemed most likely so to do , being wise and learned men ; and the gospel being no less than the wisdom of god. and the reason hereof he gives from their disability to receive the things of god , and their hatred of them , or opposition to them , neither of which can be cured but by the spirit of christ. ( . ) the apostle treats not of what men could find out by any study of their own , but of what they did , and would do , and could do no otherwise , when the gospel was proposed , declared , and preached unto them . they did not , they could not receive , give assent unto , or believe the spiritual mysteries therein revealed . ( . ) this preaching of the gospel unto them , was accompanied with , and managed with those evidences mentioned ; namely , the testimonies of the prophesies of scripture , miracles , and the like , in the same way and manner , and unto the same degree as it was towards them by whom it was received and believed . in the outward means of revelation and its proposition , there was no difference . ( . ) the proper meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receiveth not , is given us in the ensuing reason and explanation of it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he cannot know them ; that is , unless he be spiritually enabled thereunto by the holy ghost . and this is farther confirmed in the reason subjoyned , because they are spiritually discerned . and to wrest this unto the outward means of revelation , which is directly designed to express the internal manner of the mind's reception of things revealed , is to wrest the scripture at pleasure . how much better doth the description given by chrysostom of a natural and spiritual man , give light unto and determine the sense of this place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a natural man is he who lives in or by the flesh , and hath not his mind as yet enlightned by the spirit ; but only hath that inbred humane understanding which the creator hath endued the minds of all men withal . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the spiritual man is he who liveth by the spirit , having his mind enlightned by him ; having not only an inbred humane understanding , but rather a spiritual understanding b●stowed on him graciously ; wh●ch the holy ghost endues the minds of believers withal . but we proceed . sect. having cleared the impotency to discern spiritual things spiritually , that is in the minds of natural men by reason of their spiritual blindness , or that darkness which is in them ; it remains that we consider what is the power and efficacy of this darkness to keep them in a constant and unconquerable aversation from god and the gospel . to this purpose some testimonies of scripture must be also considered . for notwithstanding all other notions and disputes in this matter , for the most part complyant with the inclinations and affections of corrupted nature , by them must our judgments be determined , and into them is our faith to be resolved . i say then , that this spiritual darkness hath a power over the minds of men to alienate them from god ; that is , this which the scripture so calleth , is not a meer privation , with an impotency in the faculty ensuing thereon ; but a depraved habit , which powerfully , and as unto them in whom it is , unavoidably influenceth their wills and affections into an opposition unto spiritual things ; the effects whereof the world is visibly filled withal at this day . and this i shall manifest first in general , and then in particular instances . and by the whole it will be made to appear , that not only the act of believing and turning unto god , is the sole work and effect of grace , which the pelagians did not openly deny , and the semi-pelagians did openly grant ; but also that all power and ability for it , properly so called , is from grace also . sect. ( . ) col. . . we are said to be delivered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; from the power of darkness . the word signifies such a power as consists in authority or rule , that bears sway , and commands them who are obnoxious unto it . hence the sins of men , especially those of a greater guilt than ordinary , are called works of darkness , ephes. . . not only such as are usually perpetrated in the dark , but such as the darkness also of mens minds doth encline them unto and naturally produce . that also which is here called the power of darkness , is called the power of satan , acts . . for i acknowledg that it is not only or meerly the internal darkness , or blindness of the minds of men in the state of nature that is here intended , but the whole state of darkness , with what is contributed thereunto by satan and the world. this the prophet speaks of , isa. . . behold , darkness shall cover the earth , and gross darkness the people , but the lord shall arise upon thee . such a darkness it is as nothing can dispel , but the light of the lord arising on and in the souls of men ; but all is resolved into internal darkness . for satan hath no power in men , nor authority over them , but what he hath by means of this darkness . for by this alone doth that prince of the power of the air work effectually in the children of disobedience , ephes. . . hereby doth he seduce , pervert , and corrupt them ; nor hath he any way to fortifie and confirm their minds against the gospel , but by increasing this blindness or darkness in them , cor. . . sect. an evidence of the power and efficacy of this darkness , we may find in the devil himself . the apostle peter tells us , that the angels who sinned are kept unto judgment under chains of darkness , pet. . . it is plain that there is an allusion in the words unto the dealings of men with stubborn and hainous malefactors . they do not presently execute them upon their offences , nor when they are first apprehended . they must be kept unto a solemn day of tryal and judgment . but yet to secure them that they make no escape , they are bound with chains which they cannot deliver themselves from . thus god deals with fallen angels . for although yet they go to and fro in the earth , and walk up and down in it , as also in the air , in a seeming liberty and at their pleasure , yet are they under such chains as shall securely hold them unto the great day of their judgment and execution . that they may not escape their appointed doom , they are held in chains of darkness . they are alwayes so absolutely and universally under the power of god , as that they are not capable of the vanity of a thought for the subducting themselves from under it . but whence is it that in all their wisdom , experience , and long-continued prospect which they have had of their future eternal misery , none of them ever have attempted , or ever will , a mitigation of their punishment or deliverance from it , by repentance and complyance with the wild of god ? this is alone from their own darkness , in the chains whereof they are so bound ; that although they believe their own everlasting ruine , and tremble at the vengeance of god therein , yet they cannot but continue in their course of mischief , disobedience and rebellion . and although natural men are not under the same obdurateness with them , as having a way of escape and deliverance provided for them , and proposed unto them which they have not ; yet this darkness is no less effectual to bind them in a state of sin , without the powerful illumination of the holy ghost , than it is in the devils themselves . and this may be farther manifested by the consideration of the instances wherein it puts forth its efficacy in them . sect. first ; it fills the mind with enmity against god , and all the things of god ; col. . . you were enemies in your minds ; rom. . . the carnal minds is enmity against god , it is not subject unto the law of god , neither indeed can it be . and the carnal mind there intended , is that which is in every man who hath not received , who is not made partaker of the spirit of god , in a peculiar saving manner , as is at large declared in the whole discourse of the apostle , v. . , , , . so that the pretence is vain and directly contradictory to the apostle , that it is only one sort of fleshly sensual unregenerate men whom he intends . this confidence , not only in perverting , but openly opposing of the scripture , is but of a late date , and that which few of the ancient enemies of the grace of god did rise up unto . now god in himself is infinitely good and desirable . how great is his goodness ! how great is his beauty ! zech. . . there is nothing in him but what is suited to draw out , to answer and fill the affections of the soul. unto them that know him , he is the only delight , rest , and satisfaction . whence then doth it come to pass that the minds of men should be filled and possessed with enmity against him ? enmity against , and hatred of him who is absolute and infinite goodness , seem incompatible unto our humane affections . but they arise from this darkness , which is the corruption and depravation of our nature ; by the ways that shall be declared . sect. it is pretended and pleaded by some in these dayes , that upon an apprehension of the goodness of the nature of god , as manifested in the works and light of nature , men may , without any other advantages , love him above all and be accepted with him . but as this would render christ and the gospel , as objectively proposed , if not useless , yet not indispensibly necessary , so i desire to know how this enmity against god , which the minds of all natural men are filled withal , if we may believe the apostle , comes to be removed and taken away , so as that they should love him above all , seeing these things are absolute extreams and utterly irreconcileable ? this must be either by the power of the mind it self upon the proposal of god's goodness unto it , or by the effectual operation in it and upon it of the spirit of god. any other way is not pretended unto ; and the latter is that which we contend for . and as to the former , the apostle supposeth the goodness of god , and the proposal of this goodness of god unto the minds of men ; not only as revealed in the works of nature , but also in the law and gospel , and yet affirms that the carnal mind which is in every man , is enmity against him . and in enmity there is neither disposition nor inclination to love. in such persons there can be no more true love of god , than is consistent with enmity to him and against him sect. all discourses therefore about the acceptance they shall find with god , who love him above all for his goodness , without any farther communications of christ or the holy spirit unto them , are vain and empty , seeing there never was nor ever will be any one dram of such love unto god in the world. for what-ever men may fancy concerning the love of god ▪ where this enmity arising from darkness is unremoved by the ●pirit of grace and love , it is but a self pleasing with those false nations of god which this darkness suggests unto them . with these they either please themselves or are terrified , as they represent things to their corrupt reason and phancies . men in this state destitute of divine revelation , did of old seek aster god , acts . . as men groping in the dark . and although they did in some measure find him and know him , so far as that from the things that were made they came to be acquainted with his eternal power and god-head , rom. . , . yet he was still absolutely unto them the unknown god , acts . . whom they ignorantly worshipped ; that is , they directed some worship to him in the dedication of their altars , but knew him not ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and that they entertained all of them false notions of god , is from hence evident that none of them , either by vertue of their knowledg of him did free themselves from gross idolatry , which is the greatest enmity unto him ; or did not countenance themselves in many impie●ies or sins , from those notions they had received of god and his goodness , rom. . , . the issue of their disquisitions after the nature of god was , that they glorified him not , but became vain in their imaginations , and their foolish hearts were darkned . upon the common principles of the first being and the chiefest good , their fancy or imaginations raised such notions of god , as pleased and delighted them , and drew out their affections ; which was not indeed unto god and his goodness , but unto the effect and product of their own imaginations . and hence it was that those that had the most raised apprehensions concerning the nature , being , goodness of god , with the highest expressions of a constant admiration of him and love unto him , when by any means the true god indeed was declared unto them as he hath revealed himself , and as he will be known , these great admirers and lovers of divine goodness were constantly the greatest opposers of him , and enemies unto him . and an uncontroulable evidence this is , that the love of divine goodness , which some do fancy , in persons destitute of supernatural revelation and other aids of grace , was in the best of them placed on the products of their own imaginations , and not on god himself . sect. but omitting them , we may consider the effects of this darkness working by enmity in the minds of them who have the word preached unto them . even in these until effectually prevailed on by victorious grace , either closly or openly it exerts it self . and how-ever they may be doctrinally instructed in true notions concerning god and his attributes , yet in the application of them unto themselves , or in the consideration of their own concernment in them , they always err in their hearts . all the practical notions they have of god , tend to alienate their hearts from him ; and that either by contempt , or by an undue dread and terror . for some apprehend him slow and regardless of what they do , at least one that is not so severely displeased with them , as that it should be necessary for them to seek a change of their state and condition . they think that god is such an one as themselves , psal. . . at least that he doth approve them and will accept them , although they should continue in their sins . now this is a fruit of the highest enmity against god , though palliated with the pretence of the most raised notions and apprehensions of his goodness . for as it is an hainous crime to imagine an outward shape of the divine nature , and that god is like to men or beasts , the height of the sin of the most gross idolaters , rom. . . psal. . . so it is a sin of an higher provocation , to conceive him so for like unto bestial men , as to approve and accept of them in their sins . yet this false notion of god , even when his nature and will are objectively revealed in the word , this darkness doth and will maintain in the minds of men , whereby they are made obstinate in their sin to the uttermost . and where this fails , it will on the other hand represent god all fire and fury , inexorable and intractable . see micah . . isa. . . gen. . . sect. moreover this darkness fills the mind with enmity against all the ways of god. for as the carnal mind is enmity against god , so it is not subject unto his law , neither can so be . so the apostle informs us that men are alienated from the life of god , or dislike the whole way and work of living unto him , by reason of the ignorance and blindness that is in them , ephes. . . and it esteems the whole rule and measure of it to be foolishness , cor. . , . but i must not too long insist on particulars , although in these dayes wherein some are so apt to boast in proud swelling words of vanity , concerning the power and sufficiency of the mind , even with respect unto religion and spiritual things , it cannot be unseasonable to declare what is the judgment of the holy ghost , plainly expressed in the scriptures in this matter ; and one testimony thereof will be of more weight with the disciples of jesus christ , than a thousand declamations to the contrary . sect. secondly ; this darkness fills the mind with wills or perverse lusts that are directly contrary to the will of god , ephes. . . there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wills or lusts of the mind ; that is , the habitual inclinations of the mind unto sensual objects . it minds earthly things , phil. . . and hence the mind it self is said to be fleshly , col. . . as unto spiritual things , it is born of the flesh , and is flesh. it likes , savours , approves of nothing but what is carnal , sensual , and vain . nothing is suited unto it , but what is either curious , or needless , or superstitious , or sensual and earthly . and therefore are men said to walk in the vanity of their minds . in the whole course of their lives they are influenced by a predominant principle of vanity . and in this state the thoughts and imaginations of the mind are alwayes set on work to provide sensual objects for this vain and fleshly frame ; hence are they said to be evil continually , gen. . . this is the course of a darkned mind . it s vain frame or inclination , the fleshly will of it stirs up vain thoughts and imaginations ; it minds the things of the flesh , rom. . . these thoughts fix on , and represent unto the mind objects suited unto the satisfaction of its vanity and lust. with these the mind committeth folly and lewdness , and the fleshly habit thereof is thereby heightned and confirmed ; and this multiplies imaginations of its own kind , whereby men inflame themselves , isa. . . waxing worse and worse . and the particular bent of these imaginations , doth answer the predominancy of any especial lust in the heart or mind . sect. it will be objected , that although these things are so in many , especially in persons that are become profligate in sin , yet proceeding from their wills and corrupt sensual affections , they argue not an impotency in the mind to discern and receive spiritual things ; but notwithstanding these enormities of some , the faculty of the mind is still endued with a power of discerning , judging and believing spiritual things in a due manner . answ. . we do not discourse concerning the weakness and disability of the mind in and about these things , which is as it were a natural impotency like blindness in the eyes , which hath been both explained and confirmed before . but it is a moral disability , and that as unto all the powers of nature invincible , as unto the right receiving of spiritual things , which ensues on that corrupt depravation of the mind in the state of nature that the scripture calls darkness or blindness , which we intend . ( . ) our present testimonies have sufficiently confirmed , that all the instances mentioned , do proceed from the depravation of the mind . and whereas this is common unto , and equal in all unregenerate men , if it produce not in all effects to the same degree of enormity , it is from some beams of light , and secret convictions from the holy spirit , as we shall afterwards declare . ( . ) our only aim is to prove the indispensible necessity of a saving work of illumination on the mind , to enable it to receive spiritual things spiritually , which appears sufficiently from the efficacy of this darkness , whence a man hath no ability to disintangle or save himself . for also ; sect. thirdly ; it fills the mind with prejudices against spiritual things , as proposed unto them in the gospel . and from these prejudices it hath neither light nor power to extricate it self . no small part of its depravation consists in its readiness to embrace them , and pertinacious adherence unto them . some few of these prejudices may be instanced . ( . ) the mind from the darkness that is in it , apprehends that spiritual things , the things of the gospel as they are proposed , have an utter inconsistency with true contentment and satisfaction . these are the things which all men by various wayes do seek after . this is the scent and chase which they so eagerly pursue in different tracts , and paths innumerable . something they would attain or arrive unto , which should satisfie their minds and fill their desires . and this commonly before they have had any great consideration of the proposals of the gospel , they suppose themselves in the way at least unto , by those little tastes of satisfaction unto their lusts , which they have obtained in the wayes of the world. and these hopeful beginnings they will not forgo . isa. . . thou art wearied in the greatness of thy way ; yet saidst thou not , there is no hope ; thou hast found the life of thine hand , therefore thou wast not grieved . they are ready oft-times to faint in the pursuit of their lusts , because of the disappointments which they find in them , or the evils that attend them . for which way soever they turn themselves in their course , they cannot but see or shrewdly suspect that the end of them is , or will be vanity and vexation of spirit . but yet they give not over the pursuit wherein they are engaged ; they say not , there is no hope . and the reason hereof is , because they find the life of their hand . something or other comes in daily , either from the work that they do , or the company they keep , or the expectation they have , which preserves their hope alive , and makes them unwilling to forgo their present condition . they find it to be none of the best , but do not think there can be a better . and therefore their only design is to improve or to thrive in it . if they might obtain more mirth , more wealth , more strength and health , more assurance of their lives , more power , more honour , more suitable objects unto their sensual desires , then they suppose it would be better than it is ; but as for any thing which differeth from these in the whole kind , they can entertain no respect for it . in this state and condition , spiritual things , the spiritual mysterious things of the gospel are proposed unto them . at first view they judg that these things will not assist them in the pursuit or improvement of their carnal satisfactions . and so far they are in the right , they judg not amiss . the things of the gospel will give neither countenance nor help to the lusts of men. nay , it is no hard matter for them to come to a discovery , that the gospel being admitted in the power of it , will crucifie and mortifie those corrupt affections , which hitherto they have been given up to the pursuit of . for this it plainly declares , col. . , , , , . tit. . , . sect. there are but two things wherein men seeking after contentment and satisfaction are concerned . first , the objects of their lusts or desires , and then those lusts and desires themselves . the former may be considered in their own nature , so they are indifferent , or as they are capable of being abused to corrupt and sinful ends . in the first way , as the gospel condemns them not , so it adds nothing to them unto those by whom it is received . it gives not men more riches , wealth , or honour , than they had before in the world. it promises no such thing unto them that do receive it , but rather the contrary . the latter consideration of them , it condemns and takes away . and for the desires of men themselves , the avowed work of the gospel is to mortifie them . and hereby the naturally corrupt relation which is between these desires and their objects , is broken and dissolved . the gospel leaves men unless upon extraordinary occasions , their names , their reputations , their wealth , their honours , if lawfully obtained and possessed . but the league that is between the mind and these things in all natural men must be broken . they must no more be looked on as the chiefest good , or in the place thereof , nor as the matter of satisfaction , but must give place to spiritual , unseen , eternal things . this secretly alienates the carnal mind , and a prejudice is raised against it , as that which would deprive the soul of all its present satisfaction , and offers nothing in the room of them that is suitable to any of its desires or affections . for by reason of the darkness that it is under the power of , it can neither discern the excellency of the spiritual and heavenly things which are proposed unto it , nor have any affections whereunto they are proper and suited , so that the soul should go forth after them . hereby this prejudice becomes invincible in their souls . they neither do , nor can , nor will admit of those things which are utterly inconsistent with all things wherein they hope or look for satisfaction . and men do but please themselves with dreams and fancies , who talk of such a reasonableness and excellency in gospel-truths , as that the mind of a natural man will discern such a suitableness in them unto it self , so as thereon to receive and embrace them . nor do any for the most part give a greater evidence of the prevalency of the darkness and enmity that is in carnal minds against the spiritual things of the gospel , as to their life and power , than those who most pride and please themselves in such discourses . sect. dly ; the mind by this darkness is filled with prejudices against the mystery of the gospel in a peculiar manner . the hidden spiritual wisdom of god in it as natural men cannot receive , so they do despise it ; and all the parts of its declaration they look upon as empty and unintelligible notions . and this is that prejudice whereby this darkness prevails in the minds of men otherwise knowing and learned ; it hath done so in all ages , and in none more effectually than in that which is present . but there is a sacred , mysterious spiritual wisdom in the gospel and the doctrine of it . this is fanatical , chimerical , and foolish to the wisest in the world whilst they are under the power of this darkness . to demonstrate the truth hereof , is the design of the apostle paul , cor. , & . for he directly affirms that the doctrine of the gospel is the wisdom of god in a mystery ; that this wisdom cannot be discerned nor understood by the wise and learned men of the world who have not received the spirit of christ ; and therefore that the things of it are weakness and foolishness unto them . and that which is foolish is to be despised ; yea , folly is the only object of contempt . and hence we see that some with the greatest pride , scorn and contempt imaginable , do despise the purity , simplicity , and whole mystery of the gospel , who yet profess they believe it . but to clear the whole nature of this prejudice , some few things may be distinctly observed . sect. ( . ) there are two sorts of things declared in the gospel . first , such as are absolutely its own , that are proper and peculiar unto it ; such as have no footsteps in the law or in the light of nature , but are of a pure revelation peculiar to the gospel . of this nature are all things concerning the love and will of god in christ jesus . the mystery of his incarnation , of his offices and whole mediation , of the dispensation on the spirit , and our participation thereof , and our union with christ thereby ; our adoption , justification and effectual sanctification thence proceeding : in brief , every thing that belongs unto the purchase and application of saving-grace is of this sort . these things are purely and properly evangelical , peculiar to the gospel alone . hence the apostle paul , unto whom the dispensation of it was committed , puts that eminency upon them , that in comparison he resolved to insist on nothing else in his preaching , cor. . . and to that purpose doth he describe his ministry , ephes. . , , , , . sect. ( . ) there are such things declared and enjoyned in the gospel , as have their foundation in the law and light of nature . such are all the moral duties which are taught therein . and two things may be observed concerning them ; ( . ) that they are in some measure known unto men aliunde from other principles . the inbred concreated light of nature doth , though obscurely , teach and confirm them . so the apostle speaking of mankind in general , saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . that which may be known of god , is manifested in themselves . the essential properties of god rendring our moral duty to him necessary , are known by the light of nature . and by the same light are men able to make a judgment of their actions , whether they be good or evil , rom. . , . and this is all the light which some boast of , as they will one day find to their disappointment . ( . ) there is on all men an obligation unto obedience answerable to their light concerning these things . the same law and light which discovereth these things , doth also enjoyn their observance . thus is it with all men antecedently unto the preaching of the gospel unto them . in this estate of gospel superadds two things unto the minds of men. ( . ) it directs us unto a right performance of these things ; from a right principle , by a right rule , and to a right end and purpose , so that they and we in them may obtain acceptance with god. hereby it gives them a new nature , and turns moral duties into evangelical obedience . ( . ) by a communication of that spirit which is annexed unto its dispensation , it supplies us with strength for their performance , in the manner it prescribes . sect. hence it follows that this is the method of the gospel . first , it proposeth and declareth things which are properly and peculiarly its own . so the apostle sets down the constant entrance of his preaching , cor. . . it reveals its own mysteries to lay them as the foundation of faith and obedience . it inlayes them in the mind , and thereby conforms the whole soul unto them ; see rom. . . gal. . . tit. . , . cor. . . cor. . . this foundation being laid , without which it hath as it were nothing to do with the souls of men , nor will proceed unto any other thing , with them by whom this its first work is refused , it then grafts all duties of moral obedience on this stock of faith in christ jesus . this is the method of the gospel , which the apostle paul observeth in all his epistles . first , he declares the mysteries of faith that are peculiar to the gospel , and then descends unto those moral duties which are regulated thereby . but the prejudice we mentioned inverts the order of these things . those who are under the power of it , when on various accounts they give admittance unto the gospel in general , yet they fix their minds firstly and principally on the things which have their foundation in the law and light of nature . these they know and have some acquaintance with in themselves , and therefore cry them up , although not in their proper place , nor to their proper end . these they make the foundation according to the place which they held in the law of nature and covenant of works , whereas the gospel allows them to be only necessary superstructions on the foundation . but resolving to give unto moral duties the preheminence in their minds , they consider afterwards the peculiar doctrines of the gospel with one or other of these effects : for ( . ) some in a manner wholly despise them , reproaching those by whom they are singularly professed . what is contained in them , is of no importance in their judgment , compared with the more necessary duties of morality which they pretend to embrace ; and to acquit themselves of the trouble of a search into them , reject them as unintelligible or unnecessary . or ( . ) they will by forced interpretations , enervating the spirit , and perverting the mystery of them , square and fit them to their own low and carnal apprehensions . they would reduce the gospel and all the mysteries of it , to their own light as some , to reason as others , to philosophy as the rest ; and let them who comply not with their weak and carnal notions of things , expect all the contemptuous reproaches which the proud pretenders unto science and wisdom of old , cast upon the apostles and first preachers of the gospel . hereby advancing morality above the mystery and grace of the gospel , they at once reject the gospel , and destroy morality also ; for taking it off from its proper foundation , it falls into the dirt , whereof the conversation of the men of this perswasion is no small evidence . sect. from this prejudice it is , that the spiritual things of the gospel are by many despised and contemned . so god spake of ephraim , hos. . . i have written to him the great things of the law , but they were counted as a strange thing . the things intended were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great , manifold , various things of the law. that which the law was then unto that people , that is the gospel now unto us . the torah was the intire means of god's communicating his mind and will unto them , as his whole counsel is revealed unto us by the gospel . these things he wrote unto them , or made them in themselves and their revelation plain and perspicuous . but when all was done they were esteemed by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as is also the gospel , a thing forreign and alien unto the minds of men , which they intend not to concern themselves in . they will heed the things that are cognate unto the principles of their nature , things morally good or evil ; but for the hidden wisdom of god in the mystery of the gospel , it is esteemed by them as a strange thing . and innumerable other prejudices of the same nature doth this darkness fill the minds of men withal , whereby they are powerfully , and as unto any light or strength of their own , invincibly kept off from receiving of spiritual things in a spiritual manner . sect. again , the power and efficacy of this darkness in and upon the souls of unregenerate men , will be farther evidenced by the consideration of its especial subject , or the nature and use of that faculty which is affected with it . this is the mind or understanding . light and knowledg , are intellectual vertues or perfections of the mind ; and that in every kind what-ever , whether in things natural , moral or spiritual . the darkness whereof we treat , is the privation of spiritual light , or the want of it . and therefore are they opposed unto one another ; you were darkness , but are light in the lord , ephes. . . it is therefore the mind or understanding , which is affected with this darkness , which is vitiated and depraved by it . now the mind may be considered two ways ; ( . ) as it is theoretical or contemplative , discerning and judging of things proposed unto it . so it is its office to find out , consider , discern and apprehend the truth of things . in the case before us , it is the duty of the mind to apprehend , understand and receive the truths of the gospel as they are proposed unto it , in the manner of , and unto the end of their proposal . this , as we have manifested , by reason of its depravation it neither doth nor is able to do , john . . cor. . . ( . ) it may be considered as it is practical , as to the power it hath to direct the whole soul , and determine the will unto actual operation according to its light. i shall not enquire at present whether the will as to the specification of its acts , do necessarily follow the determination of the mind or practical understanding . i am at no more , but that it is the directive faculty of the soul as unto all moral and spiritual operations . hence it follows ; sect. ( . ) that nothing in the soul , not the will and affections , can will , desire , or cleave unto any good , but what is presented unto them by the mind , and as it is presented . that good what-ever it be which the mind cannot discover , the will cannot chuse , nor the affections cleave unto . all their actings about and concerning them , are not such as answer their duty . this our saviour directs us to the consideration of , mat. . , . the light of the body is the eye ; if therefore thine eye be single , the whole body shall be full of light. but if thine eye be evil , the whole body shall be full of darkness ; if therefore the light that is in thee be darkness , how great is that darkness ? as the eye is naturally the light of the body , or the means thereof , so is the mind unto the soul. and if darkness be in the eye , not only the eye but the whole body is in darkness , because in the eye alone is the light of the whole ; so if the mind be under darkness , the whole soul is so also , because it hath no light but by the mind . and hence both is illumination sometimes taken for the whole work of conversion unto god , and the spiritual actings of the mind by the renovation of the holy ghost , are constantly proposed , as those which precede any gracious actings in the will , heart and life ; as we shall shew afterwards . ( . ) as the soul can no way by any other of its faculties receive , embrace or adhere unto that good in a saving manner , which the mind doth not savingly apprehend ; so where the mind is practically deceived , or any way captivated under the power of prejudices , the will and the affections , can no way free themselves from entertaining that evil which the mind hath perversly assented unto . thus where the mind is reprobate or void of a sound judgment ; so as to call god evil , and evil good ; the heart , affections , and conversation will be conformable thereunto , rom. . , . and in the scripture , the deceit of the mind is commonly laid down as the principle of all sin what-ever , tim. . . heb. . , . cor. . . sect. and this is a brief delineation of the state of the mind of man whilst unregenerate , with respect unto spiritual things . and from what hath been spoken , we do conclude that the mind in the state of nature is so depraved , vitiated and corrupted , that it is not able upon the proposal of spiritual things unto it in the dispensation and preaching of the gospel , to understand , receive and embrace them in a spiritual and saving manner , so as to have the sactifying power of them thereby brought into and fixed in the soul , without an internal , especial , immediate , supernatural , effectual enlightning act of the holy ghost ; which what it is , and wherein it doth consist , shall be declared . life and death , natural and spiritual , compared . chap. iv. ( . ) of death in sin. all unregenerate men spiritually dead . ( . ) spiritual death two-fold . moral . ( . ) metaphorical . ( . ) life natural , what it is , and wherein it consists . ( . ) death natural , with its necessary consequents . ( , , . ) the supernatural life of adam in innocency , in its principle , acts , and power . ( , . ) differences between it and our spiritual life in christ. ( , . ) death spiritual a privation of the life we had in adam ; a negation of the life of christ. ( . ) privation of a principle of all life to god. spiritual impotency therein . ( . ) differences between death natural and spiritual . ( , , . ) the use of precepts , promises , and threatnings . ( , , , . ) no man perisheth meerly for want of power . ( , , . ) no vital acts in an estate of death ; the way of the communication of spiritual life . ( , , , . ) of what nature are the best works of persons unregenerate . ( . ) no disposition unto spiritual life under the power of spiritual death . sect. another description that the scripture gives of unregenerate men as to their state and condition is , that they are spiritually dead . and hence in like manner it follows , that there is a necessity of an internal , powerful , effectual work of the holy ghost on the souls of men , to deliver them out of this state and condition by regeneration . and this principally respects their wills and affections , as the darkness and blindness before described doth their minds and understandings . there is a spiritual life whereby men live unto god ; this they being strangers unto , and alienate from , are spiritually dead . and this the scripture declares concerning all unregenerate persons , partly in direct words , and partly in other assertions of the same importance . of the first sort the testimonies are many and express ; ephes. . . you were dead in trespasses and sins ; v. . when you were dead in sins ; col. . . and you being dead in your sins , and the uncircumcision of your flesh ; cor. . . if one died for all , then were all dead ; rom. . . through the offence of one many are dead ; v. . death passed on all men , for that all have sinned . and the same is asserted in the second way , where the recovery and restauration of men by the grace of christ is called their quickning , or the bestowing of a new life upon them , for this supposeth that they were dead or destitute of that life which in this revivification is communicated unto them . for that alone can be said to be quickened , which was dead before . see ephes. . . joh. . . joh. . . sect. this death that unregenerate persons are under is two-fold ; ( . ) legal with reference unto the sentence of the law. the sanction of the law was , that upon sin man should dye . in the day thou eatest thereof thou shalt dye the death , gen. . . upon this sentence adam and all his posterity became dead in law , morally dead , or obnoxious unto death penally , and adjudged unto it . this death is intended in some of the places before mentioned ; as rom. . . and it may be also cor. . . for as christ dyed , so were all dead . he dyed penally under the sentence of the law , and all were obnoxious unto death or dead on that account . but this is not the death which i intend , neither are we delivered from it by regeneration but by justification , rom. . . sect. ( . ) there is in them a spiritual death called so metaphorically from the analogie and proportion that it bears unto death natural . of great importance it is to know the true nature hereof , and how by reason thereof unregenerate men are utterly disabled from doing any thing that is spiritually good , until they are quickened by the almighty power and irresistible efficacy of the holy ghost . wherefore to declare this aright we must consider the nature of life and death natural , in allusion whereunto the spiritual estate of unregenerate men is thus described . life in general , or the life of a living creature is , actus vivificantis in vivificatum per unionem utriusque , the act of a quickning principle on a subject to be quickened , by virtue of their union . and three things are to be considered in it . ( ) the principle of life it self . and this in man is the rational living soul ; called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gen. . . god breathed into his nostrils the breath of life , and man became a living soul. having formed the body of man of the dust of the earth , he designed him a principle of life superior unto that of bruit creatures , which is but the exurgency and spirit of their temperature and composition , though peculiarly educed by the formative vertue and power of the holy ghost , as hath been before declared . he creates for him therefore a separate , distinct , animating soul , and infuseth it into the matter prepared for its reception . and as he did thus in the beginning of the creation of the species or kind of humane race in its first individuals , so he continueth to do the same in the ordinary course of the works of his providence for the continuation of it . for having ordained the preparation of the body by generation , he immediately infuseth into it the living soul , the breath of life . ( ) there is the actus primus , or the quickning act of this principle on the principle quickned in and by vertue of union . hereby the whole man becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living soul ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a person quickned by a vital principle , and enabled for all naturally vital actions . ( . ) there are the acts of this life it self . and they are of two sorts . ( ) such as flow from life , as life : ( ) such as proceed from it , as such a life , from the principle of a rational soul. those of the first sort are natural and necessary ; as are all the actings , and energies of the senses , of the locomotive faculty , as also what belongs unto the receiving and improving of nutriment . these are acts of life ; whence the psalmist proves idols to be dead things , from the want of them ; so far are they from having a divine life , as that they have no life at all ; psal. . , , , . these are acts of life as life , inseparable from it , and their end is to preserve the union of the whole , between the quickning and quickned principles . ( ) there are such acts of life as proceed from the especial nature of this quickning principle . such are all the elicit , and imperate acts of our understandings and wills ; all actions that are voluntary , rational and peculiarly humane . these proceed from that special kind of life , which is given by the especial quickning principle of a rational soul. sect. hence it is evident wherein death natural doth consist . and three things may be considered in it . ( ) the separation of the soul from the body . hereby the act of infusing the living soul , ceaseth unto all its ends. for as a principle of life unto the whole , it operates only by vertue of its union with the subject to be quickned by it . ( ) a cessation of all vital actings in the quickned subject . for that union from whence they should proceed is dissolved . ( ) as a consequent of these , there is in the body an impotency for , and an ineptitude unto all vital operations . not only do all operations of life actually cease , but the body is no more able to effect them . there remains in it indeed , potentia obedientialis , a passive power to receive life again , if communicated unto it by an external efficient cause . so the body of lazarus being dead , had a receptive power of a living soul. but an active power to dispose it self unto life or vital actions , it hath not . sect. from these things we may be a just analogie collect wherein life and death spiritual do consist . and to that end some things must be previously observed . as : that adam in the state of innocency , besides his natural life whereby he was a living soul , had likewise a supernatural life with respect unto its end whereby he lived unto god. this is called the life of god , ephes. . . ; which men now in the state of nature are alienated from ; the life which god requires , and which hath god for its object and end. and this life was in him supernatural ; for although it was concreated in , and with the rational soul , as a perfection due unto it , in the state wherein , and with respect unto the end for which it was made ; yet it did not naturally flow from the principles of the rational soul ; nor were the principles , faculties or abilities of it inseparable from those of the soul it self , being only accidental perfections of them , inlaid in them by especial grace . this life was necessary unto him , with respect unto the state wherein , and the end for which he was made . he was made to live unto the living god , and that in a peculiar manner ; to live unto his glory in this world , by the discharge of the rational and moral obedience required of him , and to live afterward in his glory , and the eternal enjoyment of him , as his cheifest good and highest reward . that whereby he was enabled hereunto , was that life of god , which we are alienated from in the state of nature . . in this life , as in life in general three things are to be considered ; ( ) its principle ; ( ) its operation ; ( ) its vertue ; or habit , act , and power . sect. ( . ) there was a quickning principle belonging unto it . for every life is an act of a quïckning principle . this in adam was the image of god ; or an habitual conformity unto god his mind and will ; wherein the holiness and righteousness of god himself was represented , gen. . , . in this image he was created , or it was concreated with him , as a perfection due to his nature , in the condition wherein he was made . this gave him an habitual disposition unto all duties of that obedience that was required of him . it was the rectitude of all the faculties of his soul with respect unto his supernatural end , eccles. . . ( ) there belonged unto it continual actings , from , or by vertue of , and suitable unto this principle . all the acts of adam's life should have been subordinate unto his great moral end. in all that he did , he should have lived unto god , according unto the law of that covenant wherein he walked before him . and an acting in all things , suitable unto the light in his mind , unto the righteousness and holiness in his will and affection , that uprightness or integrity , or order that was in his soul , was his living unto god. sect. ( ) he had here-withal , power or ability to continue the principle of life in suitable acts of it , with respect unto the whole obedience required of him ; that is , he had a sufficiency of ability for the performance of any duty , or of all , that the covenant required . and in these three did the supernatural life of adam in innocency consist . and it is that which the life whereunto we are restored by christ doth answer . it answers unto it i say , and supplies its absence with respect unto the end of living unto god , according unto the new covenant that we are taken into . for neither would the life of adam be sufficient for us , to live unto god according to the terms of the new covenant ; nor is the life of grace we now enjoy , suited to the covenant wherein adam stood before god. wherefore some differences there are between them , the principal whereof may be reduced into two heads . sect. . that principle of this life was wholly and intirely in man himself . it was the effect of another cause , of that which was without him , namely , the good will and power of god ; but it was left to grow on no other root but what was in man himself . it was wholly implanted in his nature , and therein did its springs lye . actual excitations by influence of power from god , it should have had . for no principle of operation can subsist in an independence of god , nor apply it self unto operation without his concurence . but in the life whereunto we are renewed by jesus christ , the fountain and principle of it is not in our selves but in him , as one common head unto all that are made partakers of him . he is our life , col. . . and our life , ( as to the spring and fountain of it ) is hid with him in god. for he quickneth us by his spirit , rom. . . and our spiritual life as in us consists in the vital actings of this spirit of his in us ; for , without him we can do nothing , john . . by vertue hereof we walk in newness of life ; rom. . . we live therefore hereby , yet not so much we , as christ liveth in us ; gal. . . sect. . there is a difference between these lives with respect unto the object of their vital acts. for the life which we now lead by the faith of the son of god , hath sundry objects of its actings , which the other had not . for whereas all the actings of our faith and love , that is , all our obedience doth respect the revelation that god makes of himself and his will unto us ; there are now new revelations of god in christ , and consequently new duties of obedience required of us , as will afterwards appear . and other such differences there are between them . the life which we had in adam and that which we are renewed unto in christ jesus , are so far of the same nature and kind , as our apostle manifests in sundry places , ephes. . , . col. . . as that they serve to the same end and purpose . sect. there being therefore this two-fold spiritual life , or ability of living unto god , that which we had in adam , and that which we have in christ , we must enquire with reference unto which of these it is , that unregenerate men are said to be spiritually dead , or dead in trespasses and sins . now this in the first place hath respect unto the life we had in adam : for the deprivation of that life , was in the sanction of the law , thou shalt die the death . this spiritual death is comprized therein , and that in the privation of that spiritual life , or life unto god , which unregenerate men , never had , neither de facto , nor de jure , in any state or condition . wherefore with respect hereunto they are dead only negatively ; they have it not ; but with respect unto the life we had in adam , they are dead privatively , they have lost that power of living unto god which they had . sect. from what hath been discoursed , we may discover the nature of this spiritual death , under the power whereof all unregenerate persons do abide . for there are three things in it . ( ) a privation of a principle of spiritual life enabling us to live unto god ; ( ) a negation of all spiritual vital acts ; that is , of all acts and duties of holy obedience acceptable unto god , and tending to the enjoyment of him . ( ) a total defect and want of power for any such acts whatever . all these are in that death which is a privation of life , such as this is . first , there is in it a privation of a principle of spiritual life , namely of that which we had before the entrance of sin , or a power of living unto god according to the covenant of works ; and a negation of that which we have by christ , or a power of living unto god according to the tenor of the covenant of grace . those therefore who are thus dead have no principle or first power of living unto god , or the performance of any duty to be accepted with him , in order to the enjoyment of him , according to either covenant . it is with them as to all the acts and ends of life spiritual , as it is with the body as to the acts and ends of life natural , when the soul is departed from it . why else are they said to be dead ? sect. it is objected that there is a wide difference between death natural and spiritual . in death natural the soul it self is utterly removed and taken from the body : but in death spiritual it continues . a man is still notwithstanding this spiritual death , endowed with an understanding , will , and affections . and by these are men enabled to perform their duty unto god ; and yield the obedience required of them . answ. ( ) in life spiritual , the soul is unto the principle of it , as the body is unto the soul in life natural . for in life natural the soul is the quickning principle , and the body is the principle quickned . when the soul departs it leaves the body with all its own natural properties , but utterly deprived of them which it had by vertue of its union with the soul. so in life spiritual the soul is not in and by its essential properties the quickning principle of it , but it is the principle that is quickned . and when the quickning principle of spiritual life departs , it leaves the soul with all its natural properties entire as to their essence , though morally corrupted . but of all the power and abilities which it had by virtue of its union with a quickning principle of spiritual life , it is deprived . and to deny such a quickning principle of spiritual life superadded unto us by the grace of christ , distinct and separate from the natural faculties of the soul , is upon the matter to renounce the whole gospel . it is all one , as to deny that adam was created in the image of god , which he lost , and that we are renewed unto the image of god by jesus christ. hence . ( ly ) whatever the soul acts in spiritual things by its understanding , will , and affections , as deprived of , or not quickned by this principle of spiritual life , it doth it naturally not spiritually , as shall be instantly made to appear . there is therefore in the first place a disability or impotency unto all spiritual things to be performed in a spiritual manner , in all persons not born again by the spirit , because they are spiritually dead . whatever they can do ; or however men may call what they do , unless they are endowed with a quickning principle of grace , they can perform no act spiritually vital , no act of life , whereby we live to god ; or that is absolutely accepted with him . hence it is said , the carnal mind is enmity against god , it is not subject to the law of god , neither indeed can it be , rom. . . so then , they that are in the flesh cannot please god. v. . men may cavil whilst they please about this carnal mind , and contend that it is only the sensitive part of the soul , or the affections as corrupted by prejudices and depraved habits of vice. two things are plain in the text. first , that this carnal mind , is in all mankind whoever they be , who are not partakers of the spirit of god , and his quickning power . secondly ; that where it is , there is a disability of doing any thing that should please god ; which is the sum of what we contend for , and which men may with as little a disparagement of their modesty deny , as reject the authority of the apostle . so our saviour as to one instance tells us , that no man can come unto him unless the father draw him . joh. . . . and so is it figuratively expressed where all men being by nature compared unto evil trees , it is affirmed of them , that they cannot bring forth good fruit unless their nature be changed ; mat. . . chap. . . and this disability as to good is also compared by the prophet unto such effects , as lye under a natural impossibility of accomplishment , jerem. . . we contend not about expressions . this is that which the scripture abundantly instructeth us in . there is no power in men by nature whereby they are of themselves , upon the mere proposal of their duty in spiritual obedience , and exhortations from the word of god unto the performance of it accompanied with all the motives which are meet and suited to prevail with them thereunto , to perceive , know , will , or do any thing in such a way or manner , as that it should be accepted with god , with respect unto our spiritual life unto him according to his will , and future enjoyment of him , without the efficacious infusion into them , or creation in them , of a new gracious principle or habit enabling them thereunto ; and that this is accordingly wrought in all that believe by the holy ghost , we shall afterwards declare . but it will be objected ; and hath against this doctrine been ever so , since the days of pelagius , that a supposition hereof renders all exhortations , commands , promises , and threatnings , which comprize the whole way of the external communication of the will of god unto us , vain and useless . for to what purpose is it to exhort blind men to see , or dead men to live , or to promise rewards unto them upon their so doing ? should men thus deal with stones , would it not be vain and ludicrous , and that because of their impotency to comply with any such proposals of our mind unto them . and the same is here supposed in men ? as to any ability in spiritual things . answ. ( ) there is nothing in the highest wisdom required in the application of any means to the producing of an effect , * but that in their own nature they are suited thereunto ; and that the subject to be wrought upon by them , is capable of being affected , according as their nature requires . and thus exhortations with promises and threatnings are in their kind , as moral instruments , suited and proper to produce the effects of faith and obedience in the minds of men. and the faculties of their souls , their understandings , wills , and affections , are meet to be wrought upon by them unto that end. for by mens rational abilies they are able to discern their nature , and judge of their tendency . and because these faculties are the principle and subject of all actual obedience , it is granted that there is in man a natural , remote passive power to yield obedience unto god , which yet can never actually put forth it self without the effectual working of the grace of god , not only enabling , but working in them to will and to do . exhortations , promises , and threatnings , respect not primarily our present ability , but our duty . their end is , to declare unto us , not what we can do , but what we ought to do . and this is done fully in them . on the other hand , make a general rule , that what god commands , or exhorts us unto , with promises made unto our obedience , and threatnings annexed unto a supposition of disobedience , that we have power in and of our selves to do , or that we are of our selves able to do ; and you quite evacuate the grace of god , or at least , make it only useful for the more easie discharge of our duty , not necessary unto the very being of duty it self , which is the pelagianism anathematized by so many councils of old . but in the church it hath hitherto been believed , that the command directs our duty , but the promise gives strength for the performance of it . sect. ( . ) god is pleased to make these exhortations and promises to be vehicula gratiae , the means of communicating spiritual life and strength unto men. and he hath appointed them unto this end , because considering the moral and intellectual faculties of the minds of men , they are suited thereunto . hence these effects are ascribed unto the word , which really are wrought by the grace communicated thereby , jam. . . pet. . . and this in their dispensation under the covenant of grace , is their proper end . god may therefore wisely make use of them , and command them to be used towards men , notwithstanding all their own disability savingly to comply with them , seeing he can , will , and doth himself make them effectual unto the end aimed at . sect. but it will be further objected ; that if men are thus utterly devoid of a principle of spiritual life , of all power to live unto god ; that is , to repent , believe , and yeeld obedience ; is it righteous that they should perish eternally , meerly for their disability , or their not doing that which they are not able to do ? this would be to require brick and to give no straw ; yea , to require much where nothing is given . but the scripture every-where chargeth the destruction of men upon their wilful sin , not their weakness or disability . answ. ( . ) mens disability to live to god is their sin . what-ever therefore ensues thereon , may be justly charged on them . it is that which came on us by the sin of our nature in our first parents ; all whose consequents are our sin and our misery , rom. . . had it befallen us without a guilt truly our own , according to the law of our creation and covenant of our obedience , the case would have been otherwise . but on this supposition , ( sufficiently confirmed else-where ) those who perish , do but feed on the fruit of their own wayes . sect. ( . ) in the transactions between god and the souls of men , with respect unto their obedience and salvation , there is none of them but hath a power in sundry things , as to some degrees and measures of them , to comply with his mind and will , which they voluntarily neglect . and this of it self is sufficient to bear the charge of their eternal ruine . but ; ( . ) no man is so unable to live unto god , to do any thing for him , but that withal he is able to do any thing against him . there is in all men by nature a depraved vitious habit of mind wherein they are alienated from the life of god. and there is no command given unto men for evangelical faith or obedience , but they can and do put forth a free positive act of their wills in the rejection of it , either directly or interpretatively , in preferring somewhat else before it . as they cannot come to christ unless the father draw them , so they will not come that they may have life ; wherefore their destruction is just and of themselves . this is the description which the scripture giveth us , concerning the power , ability , or disability of men in the state of nature as unto the performance of spiritual things . by some it is traduced as fanatical and senseless , which the lord christ must answer for , not we . for we do nothing but plainly represent what he hath expressed in his word , and if it be foolishness unto any , the day will determine where the blame must lie . sect. secondly ; there is in this death an actual cessation of all vital acts. from this defect of power , or the want of a principle of spiritual life , it is , that men in the state of nature can perform no vital act of spiritual obedience ; nothing that is spiritually good , or saving , or accepted with god according to the tenor of the new covenant ; which we shall in the second place a little explain . the whole course of our obedience to god in christ is the life of god , ephes. . . that life which is from him in a peculiar manner , whereof he is the especial author , and whereby we live unto him which is our end. and the gospel which is the rule of our obedience , is called the words of this life , acts . . that which guides and directs us how to live to god. hence all the duties of this life are vital acts , spiritually vital acts , acts of that life whereby we live to god. sect. where therefore this life is not , all the works of men are dead works . where persons are dead in sin , their works are dead works . they are so all of them , either in their own nature , or with respect unto them by whom they are performed , heb. . . they are dead works because they proceed not from a principle of life , are unprofitable as dead things , ephes. . . and end in death eternal , jam. . . we may then consider how this spiritual life which enableth us unto these vital acts is derived and communicated unto us . ( . ) the original spring and fountain of this life is with god ; psal. . . with thee is the fountain of life ; the sole spring of our spiritual life is in an especial way and manner in god. and hence our life is said to be hid with christ in god , col. . . that is , as in its eternal producing and preserving cause . but it is thus also with respect unto all life whatever . god is the living god , all other things are in themselves but dead things ; their life , what-ever it be , is in him efficiently and eminently , and in them is purely derivative . wherefore ; sect. ( . ) our spiritual life , as unto the especial nature of it is specificated and discerned from a life of any other kind , in that the fulness of it is communicated unto the lord christ as mediator , col. . . and from his fulness we do receive it . john . . there is a principle of spiritual life communicated unto us from his fulness thereof , whence he quickneth whom he pleaseth . hence he is said to be our life , col. . . and in our life , it is not so much we who live , as christ that liveth in us , gal. . . because we act nothing but as we are acted by vertue and power from him , cor. . . sect. ly ; the fountain of this life being in god , and the fulness of it being laid up in christ for us , he communicates the power and principle of it unto us by the holy ghost , rom. . . that he is the immediate efficient cause hereof , we shall afterwards fully evince and declare . but yet he doth it so , as to derive it unto us from jesus christ , ephes. . , . for he is the life , and without him , or power communicated from him , we can do nothing , john . . ly ; this spiritual life is communicated unto us by the holy ghost according unto , and in order for the ends of that new covenant . for this is the promise of it , that god will first write his law in our hearts , and then we shall walk in his statutes ; that is , the principle of life must precede all vital acts. from this principle of life thus derived and conveyed unto us , are all those vital acts whereby we live to god. where this is not , as it is not in any that are dead in sin , for from the want hereof are they denominated dead , no act of obedience unto god can so be performed , as that it should be an act of the life of god ; and this is the way whereby the scripture doth express it . the same thing is intended , when we say in other words , that without an infused habit of internal inherent grace , received from christ by an efficacious work of the spirit no man can believe or obey god , or perform any duty in a saving manner , so as it should be accepted with him. and if we abide not in this principle , we let in the whole poysonous flood of pelagianism into the church . to say that we have a sufficiency in our selves , so much as to think a good thought , to do any thing as we ought , any power , any ability , that is our own , or in us by nature , however externally excited and guided by motives , directions , reasons , encouragements of what sort soever , to believe or obey the gospel savingly in any one instance , is to overthrow the gospel and the faith of the catholick church in all ages . sect. but it may be objected ; that whereas many unregenerate persons may and do perform many duties of religious obedience , if there be nothing of spiritual life in them , then are they all sins , and so differ not from the worst things they do in this world , which are but sins ; and if so , unto what end should they take pains about them ? were it not as good for them to indulge unto their lusts and pleasures , seeing all comes to one end ? it is all sin , and nothing else ; why do the dispensers of the gospel press any duties on such as they know to be in that estate ? what advantage shall they have by a complyance with them ? were it not better to leave them to themselves and wait for their conversion , than to spend time and labour about them to no purpose ? answ. ( . ) it must be granted , that all the duties of such persons are in some sense sins . * it was the saying of austin , that the vertues of unbelievers are splendida peccata . this some are now displeased with ; but it is easier to censure him than to confute him . two things attend in every duty that is properly so . ( . ) that it is accepted with god : and ( . ) that it is sanctified in them that do it ; but neither of these are in the duties of unregenerate men. for they have not faith ; and without faith it is impossible to please god , heb. . . and the apostle also assures us ; that unto the defiled and unbelieving , that is , all unsanctified persons not purified by the spirit of grace , all things are unclean , because their consciences and minds are defiled , tit. . . so their praying is said to be an abomination , and their plowing sin . it doth not therefore appear what is otherwise in them or to them . but as there are good duties which have sin adhering to them , isa. . . so there are sins which have good in them . for bonum oritur ex integris , malum ex quocunque defectu . such are the duties of men unregenerate . formally , and unto them they are sin , materially and in themselves they are good . this gives them a difference from , and a preference above such sins , as are every way sinful . as they are duties they are good , as they are the duties of such persons they are evil , because necessarily defective in what should preserve them from being so . and on this ground they ought to attend unto them , and may be pressed thereunto . sect. ( ly , ) that which is good materially and in it self , though vitiated from the relation which it hath to the person by whom it is performed , is approved and hath its acceptation in its proper place . for duties may be performed two wayes . ( . ) in hypocrisie and pretence , so they are utterly abhorred of god in matter and manner ; that is such a poisonous ingredient as vitiates the whole , isa. . , , , . hos. . . ( . ) in integrity according unto present light and conviction , which for the substance of them are approved . and no man is to be exhorted to do any thing in hypocrisie ; see matth. . . and on this account also , that the duties themselves are acceptable , men may be pressed to them . but ( ly , ) it must be granted , that the same duty for the substance of it in general , and performed according to the same rule as to the outward manner of it , may be accepted in or from one , and rejected in or from another . so was it with the sacrifices of cain and abel . and not only so , but the same rejected duty may have degrees of evil , for which it is rejected , and be more sinful in and unto one than unto another . but we must observe that the difference doth not relate meerly unto the different states of the persons by whom such are performed ; as because one is in the state of grace , whose duties are accepted ; and another in the state of nature , whose duties are rejected as their persons are . for although the acceptation of our persons be a necessary condition for the acceptation of our duties , as god first had respect unto abel , and then unto his offerings ; yet there is alwayes a real specifical diference between the duties themselves , whereof one is accepted and the other rejected , although , it may be unto us , it be every way imperceptible . as in the offerings of cain and abel , that of abel was offered in faith , the defect whereof in the other caused it to be refused . suppose duties therefore to be every way the same as to the principles , rule and ends , or what-ever is necessary to render them good in their kind ; and they would be all equally accepted with god , by whomsoever they are performed , for he is no accepter of persons . but this cannot be , but where those that perform them are partakers of the same grace . it is therefore the wills of men only that vitiate their duties , which are required of them as good ; and if so they may justly be required of them . the defect is not immediately in their state , but in their wills and their perversity . sect. ly , the will of god is the rule of all mens obedience . this they are all bound to attend unto ; and if what they do through their own defect prove eventually sin unto them , yet the commandment is just and holy , and the observance of it justly prescribed unto them . the law is the moral cause of the performance of the duties it requires , but not of the sinful manner of their performance . and god hath not lost his right of commanding men , because they by their sin have lost their power to fulfil his commands . and if they equity of the command doth arise from the proportioning of strength that men have to answer it , he that by contracting the highest moral disability that depraved habits of mind can introduce , or a course of sinning produce in him , is freed from owning obedience unto any of god's commands ; seeing all confess that such an habit of sin may be contracted , as will deprive them in whom it is , of all power of obedience . wherefore ; sect. . preachers of the gospel and others have sufficient warrant to press upon all men , the duties of faith , repentance , and obedience , although they know that in themselves they have not a sufficiency of ability for their due performance . for ( . ) it is the will and command of god that so they should do , and that is the rule of all our duties . they are not to consider what man can do or will do , but what god requires . to make a judgment of mens ability , and to accommodate the commands of god unto them accordingly , is not committed unto any of the sons of men. ( . ) they have a double end in pressing on men the observance of duties , with a supposition of the state of impotency described . ( . ) to prevent them from such courses of sin , as would harden them , and so render their conversion more difficult if not desperate . ( . ) to exercise a means appointed of god for their conversion , or the communication of saving-grace unto them . such are god's commands , and such are the duties required in them . in and by them god doth use to communicate of his grace unto the souls of men , not with respect unto them as their duties , but as they are wayes appointed and sanctified by him unto such ends . and hence it follows that even such duties as are vitiated in their performance , yet are of advantage unto them by whom they are performed . for ( . ) by attendance unto them , they are preserved from many sins . ( . ) in an especial manner from the great sin of despising god , which ends commonly in that which is unpardonable . ( . ) they are hereby made useful unto others , and many ends of god's glory in the world. ( . ) they are kept in god's way , wherein they may gradually be brought over unto a real conversion unto him . sect. thirdly ; in this state of spiritual death , there is not in them who are under the power of it any disposition , active and inclining unto life spiritual . there is not so in a dead carcass unto life natural ; it is a subject meet for an external power to introduce a living principle into ; so the dead body of lazarus was quickned and animated again by the introduction of his soul. but in it self it had not the least active disposition nor inclination thereunto . and no otherwise is it with a soul dead in trespasses and sins . there is in it potentia obedientialis , a power rendring it meet to receive the communications of grace and spiritual life . but a disposition thereunto of its own it hath not . there is in it a remote power , in the nature of its faculties meet to be wrought upon by the spirit and grace of god. but an immediate power disposing and enabling it unto spiritual acts it hath not . and the reason is , because natural corruption cleaves unto it , as an invincible unmoveable habit constantly inducing unto evil , wherewith the least disposition unto spiritual good is not inconsistent . there is in the soul in the scripture-language ( which some call canting ) the body of the sins of the flesh , col. . which unless it be taken away by spiritual circumcision through the vertue of the death of christ , it will lie dead in to eternity . there is therefore in us that which may be quickned and saved . and this is all we have to boast of by nature . though man by sin be made like the beasts that perish , being bruitish and foolish in his mind and affections ; yet he is not so absolutely , he retains that living soul , those intellectual faculties which were the subject of original righteousness , and are meet to receive again the renovation of the image of god by jesus christ. sect. but this also seems obnoxious to an objection from the instances that are given in the scripture , and whereof we have experience concerning sundry good duties performed by men unregenerate , and that in a tendency unto living unto god , which argues a disposition to spiritual good. so balaam desired to die the death of the righteous , and herod heard john baptist gladly , doing many things willingly . and great endeavours after conversion unto god , we find in many who never attain thereunto . so that to say there is no disposition unto spiritual life in any unregenerate person , is to make them all equal , which is contrary to experience . answ. ( . ) there is no doubt but that unregenerate men may perform many external duties , which are good in themselves , and lie in the order of the outward disposal of the means of conversion . nor is it questioned but they may have real designs , desires , and endeavours after that which is presented unto them as their chiefest good. but so far as these desires or actings are meerly natural , there is no disposition in them unto spiritual life , or that which is spiritually good : so far as they are supernatural , they are not of themselves . for ; ( . ) although there are no preparatory inclinations in men , yet there are preparatory works upon them . those who have not the word , yet may have convictions of good and evil , from the authority of god in their consciences , rom. . , . and the law in the dispensation of it , may work men unto many duties of obedience ; much more may the gospel so do . but what-ever effects are hereby produced , they are wrought by the power of god exerted in the dispensation of the word . they are not educed out of the natural faculties of the minds of men , but are effects of the power of god in them and upon them . for we know that in the flesh there dwelleth no good thing ; and all unregenerate men are no more ; for that which is born of the flesh is flesh . ( . ) the actings thus effected and produced in men unregenerate , are neither fruits of , nor dispositions unto spiritual life . men that are spiritually dead , may have designs and desires to free themselves from dying eternally ; but such a desire to be saved , is no saving disposition unto life . the nature , causes , and means of regeneration . chap. v. ( . ) description of the state of nature , necessary unto a right understanding of the work of the spirit in regeneration . ( . ) no possibility of salvation unto persons living and dying in a state of sin. ( . ) deliverance from it by regeneration only . ( . ) the holy ghost the peculiar author of this work. ( . ) differences about the manner and nature of it . ( . ) way of the ancients in explaining the doctrine of grace ; the present method proposed . ( . ) conversion not wrought by moral swasion only . ( , , . ) the nature and efficacy of moral swasion , wherein they consist . ( . ) illumination preparatory unto conversion . ( , , , , , , . ) the nature of grace morally effective only , opened ; not sufficient of conversion . ( , . ) the first argument disproving the working of grace in conversion to be by moral swasion only . ( , . ) the second . ( , . ) the third . ( . ) the fourth . ( , , . ) wherein the work of the spirit in regeneration positively doth consist ; the use and end of outward means . ( . ) real internal efficiency of the spirit in this work. ( , , , , , . ) grace victorious and irresistible , the nature of it explained . ( . ) proved . ( , , , . ) the manner of god's working by grace on our wills further explained . testimonies concerning the actual collation of faith by the power of god. ( , , , . ) victorious efficacy of internal grace proved by sundry testimonies of scripture . ( , , , , . ) from the nature of the work wrought by it , in vivification and regeneration . ( , , , , . ) regeneration considered with respect unto the distinct faculties of the soul. the mind . ( . ) the will. ( , . ) the affections . sect. unto the description we are to give of the work of regeneration , the precedent account of the subject of it , or the state and condition of them that are to be regenerated , was necessarily to be premised . for upon the knowledg thereof , doth a due apprehension of the nature of that work depend . and the occasion of all the mistakes and errors that have been about it , ei●her of old or of late , hath been a misunderstanding of the true state of men in their lapsed condition , or of nature as depraved . yea , and those by whom this whole work is derided , do now countenance themselves therein by their ignorance of that state , which they will not learn either from the scripture or experience ; for , natura sic apparet vitiata ut hoc majoris vitii sit non videre , as austin speaks . it is an evidence of the corruption of nature , that it disenables the minds of men to discern their own corruption . we have previously discharged this work so far as it is necessary unto our present purpose . many other things might be added in the explication of it , were that our direct design . particularly having confined my self to treat only concerning the depravation of the mind and will , i have not insisted on that of the affections , which yet is effectual to retain unregenerate men under the power of sin ; though it be far enough from truth that the whole corruption of nature consists therein , as some weakly and athologically have imagined . much less have i treated concerning that encrease and heightning of the depravation of nature which is attracted by a custom of sinning , as unto all the perverse ends of it . yet this also the scripture much insists upon , as that which naturally and necessarily ensues in all in whom it is not prevented by the effectual transforming grace of the spirit of god. and it is that which seals up the impossibility of their turning themselves to god. jerom. . . rom. . , , , , , , , , , . but that the whole difficulty of conversion should arise from mens contracting an habit or custom of sinning , is false , and openly contradictory to the scripture . these things are personal evils and befal individuals through their own default in various degrees . and we see that amongst men under the same use of means , some are converted unto god , who have been deeply immersed in an habitual course of open sins , whilst others kept from them by the influence of their education upon their inclinations and affections , remain uncoverted . so was it of old between the publicans and harlots on the one hand , and the pharisees on the other . but my design was only to mention that which is common unto all ; or wherein all men universally are equally concerned , who are partakers of the same humane nature in its lapsed condition . and what we have herein declared from the scriptures will guide us in our enquiry after the work of the holy spirit of grace in our deliverance from it . sect. it is evident and needs no further confirmation that persons living and dying in this estate cannot be saved . this hitherto hath been allowed by all that are called christians , nor are we to be moved that some who call themselves so , do begin to laugh at the disease and despise the remedy of our nature . among those who lay any serious and real claim unto christianity , there is nothing more certain , nor more acknowledged , than that there is no deliverance from a state of misery for those who are not delivered from a state of sin . and he who denies the necessary perishing of all that live and dye in the state of corrupted nature , denies all the use of the incarnation and mediation of the son of god. for if we may be saved without the renovation of our natures , there was no need , nor use of the new creation of all things by jesus christ , which principally consists therein . and if men may be saved under all the evils that came upon us by the fail , then did christ dye in vain . besides , it is frequently expressed that men in that state are enemies to god , alienated from him , children of wrath , under the curse ; and if such may be saved , so may devils also . in brief , it is not consistent with the nature of god , his holiness , righteousness or truth , with the law or gospel , nor possible in the nature of the thing it self , that such persons should enter into , or be made possessors of glory and rest with god. a deliverance therefore out of and from this condition is indispensibly necessary to make us meet for the inheritance of the saints in light. sect. this deliverance must be , and is by regeneration . the determinaof our saviour is positive both in this and the necessity of it before asserted , joh. . . except a man be born again , or from above , he cannot see the kingdom of god. whatever sense the kingdom of god is taken in either for that of grace here , or of glory hereafter , it is all the same as unto our present purpose . there is no interest in it to be obtained , no participation of the benefits of it , unless a man be born again , unless he be regenerate . and this determination of our saviour , as it is absolute and decretory , so it is applicable unto and equally comprizeth every individual of mankind . and the work intended by their regeneration or in being born again , which is the spiritual conversion and quickning of the souls of men , is everywhere ascribed unto them that shall be saved . and although men may have through their ignorance and prejudices false apprehensions about regeneration and the nature of it , or wherein it doth consist ; yet so far as i know , all christians are agreed , that it is the way and means of our deliverance from the state of sin or corrupted nature , or rather our deliverance it self . for this both express testimonies of scripture , and the nature of the thing it self , put beyond contradiction , tit. . , , . and those by whom it is exposed unto scorn , who esteem it a ridiculous thing for any one to enquire whether he be regenerate or no , will one day understand the necessity of it ; although it may be not before it is too late to obtain any advantage thereby . sect. the holy ghost is the immediate author and cause of this work of regeneration . and herein again as i suppose , we have in general the consent of all . nothing is more in words acknowledged than that all the elect of god are sanctified by the holy ghost . and this regeneration is the head , fountain or beginning of our sanctification virtually comprizing the whole in it self , as will afterwards appear . however that it is a part thereof , is not to be denied . besides , as i suppose it is equally confessed to be an effect or work of grace , the actual dispensation whereof is solely in the hand of the holy spirit . this i say is in words acknowledged by all ; although i know not how some can reconcile this profession unto other notions and sentiments which they declare concerning it : for setting aside what men do herein themselves , and what others do towards them in the ministry of the word , and i cannot see what remains as they express their loose imaginations , to be ascribed unto the spirit of god. but at present we shall make use of this general concession that regeneration is the work of the holy ghost , or an effect of his grace . not that we have any need so to do , but that we may avoid contesting about those things wherein men may shrowd their false opinions under general ambiguous expressions , which was the constant practice of pelagius and those who followed him of old. but the scripture is express in testimonies to our purpose . what our saviour calls being born again , john . . he calls being born of the spirit , ver . . . because he is the sole principal efficient cause of this new birth . for it is the spirit that quickneth , joh. . v. . rom. . . and god saveth us , according to his mercy by the washing of regeneration , and the renewing of the holy ghost , tit. . . whereas therefore we are said to be born of god , or to be begotten again of his own will ; john . . jam. . . john . . it is with respect unto the especial and peculiar operation of the holy spirit . sect. these things are thus far confessed , even by the pelagians themselves , both those of old , and those at present , at least in general ; nor hath any as yet been so hardy as to deny regeneration to be the work of the holy spirit in us ; unless we must except those deluded souls who deny both him and his work. our sole enquiry therefore must be after the manner and nature of this work ; for the nature of it depends on the manner of the working of the spirit of god herein . this i acknowledg was variously contended about of old ; and the truth concerning it , hath scarce escaped an open opposition in any age of the church . and at present this is the great ball of contention , between the jesuites and the jansenists , the latter keeping close to the doctrine of the principal ancient writers of the church , the former under new notions , expressions and distinctions endeavouring the reinforcement of pelagianism , whereunto some of the elder school-men led the way , of whom our bradwardine so long ago complained . but never was it with so much impotence and ignorance traduced and reviled as it is by some among our selves . for a sort of men we have who by stories of wandring jews , rhetorical declamations pert cavillings and proud revilings of those who dissent from them , think to scorn and banish truth out of the world ; though they never yet durst attempt to deal openly and plainly with any one argument that is pleaded in its defence and confirmation . sect. the ancient writers of the church , who looked into these things with most diligence and laboured in them with most success , as austin , hilary , prosper , and fulgentius , do represent the whole work of the spirit of god towards the souls of men under certain heads or distinctions of grace . and herein were they followed by many of the more sober school-men ; and others of late without number . frequent mention we find in them of grace , as preparing , preventing , working , co-working and confirming . under these heads do they handle the whole work of our regeneration or conversion unto god. and although there may be some alteration in method and ways of expression , which may be varied as they are found to be of advantage unto them that are to be instructed ; yet for the substance of the doctrine , they taught the same which hath been preached amongst us since the reformation , which some have ignorantly traduced as novel . and the whole of it is nobly and elegantly exemplifyed by austin in his confessions , wherein he gives us the experience of the truth he had taught in his own soul. and i might follow their footsteps herein , and perhaps should for some reasons have chosen so to have done ; but that there have been so many differences raised about the explication and application of these terms and distinctions ; and the declaration of the nature of the acts and effects of the spirit of grace intended in them ; as that to carry the truth through the intricate perplexities which under these notions have been cast upon it , would be a longer work than i shall here ingage into ; and too much divert me from my principal intention . i shall therefore in general refer the whole work of the spirit of god with respect unto the regeneration of sinners unto two heads . first , that which is preparatory for it ; and secondly , that which is effective of it . that which is preparatory for it , is the conviction of sin ; this is the work of the holy spirit . john . . . and this also may be distinctly referred unto three heads . ( ) a discovery of the true nature of sin , by the ministry of the law , rom. . . ( ) an application of that discovery made in the mind or understanding unto the conscience of the sinner . ( ) the excitation of affections suitable unto that discovery and application ; acts . . but these things so far as they belong unto our present design have been before insisted on . our principal enquiry at present is after the work it self , or the nature and manner of the working of the spirit of god in and on the souls of men in their regeneration . and this must be both negatively and positively declared . sect. first ; the work of the spirit of god in the regeneration of sinners , or the quickning of them who are dead in trespasses and sins , or in their first saving conversion to god , doth not consist in a moral swasion only . by swasion we intend such a perswasion as , may , or may not be effectual ; so absolutely we call that only perswasion whereby a man is actually perswaded . concerning this we must consider , ( ) what it is that is intended by that expression and wherein its efficacy doth consist ; and ( . ) prove that the whole work of the spirit of god in the conversion of sinners doth not consist therein . and i shall handle this matter under this notion , as that which is known unto those who are conversant in these things from the writings of the ancient and modern divines . for it is to no purpose to endeavour the reducing of the extravagant confused discourses of some present writers unto a certain and determinate stating of the things in difference among us . that which they seem to aim at and conclude may be reduced unto these heads , ( . ) that god administers grace unto all in the declaration of the doctrine of the law and gospel . ( . ) that the reception of this doctrine , the belief and practice of it , is enforced by promises and threatnings . ( . ) that the things revealed taught and commanded , are not only good in themselves , but so suited unto the reason and interest of mankind , as that the mind cannot but be disposed and enclined to receive and obey them , unless overpowered by prejudices and a course of sin. ( . ) that the consideration of the promises and threatnings of the gospel , is sufficient to remove these prejudices and reform that course . ( . ) that upon a compliance with the doctrine of the gospel and obedience thereunto , men are made partakers of the spirit with other priviledges of the new testament , and have a right unto all the promises of the present and future life . now this being a perfect systeme of pelagianism , condemned in the ancient church as absolutely exclusive of the grace of our lord jesus christ , will be fully removed out of our way in our present discourse , though the loose confused expressions of some be not considered in particular . for if the work of our regeneration doth not consist in a moral swasion , which as we shall see contains all that these men will allow to grace , their whole fabrick falls to the ground of its own accord . sect. . as to the nature of this moral swasion two things may be considered . ( . ) the means , instrument , and matter of it , and this is the word of god ; the word of god or the scripture in the doctrinal instructions , precepts , promises , and threatnings of it . this is that , and this is that alone whereby we are commanded , pressed , perswaded to turn our selves and live to god. and herein we comprize the whole , both the law and the gospel , with all the divine truths contained in them , as severally respecting the especial ends whereunto they are designed . for although they are distinctly and peculiarly suited to produce distinct effects on the minds of men , yet they all joyntly tend unto the general end of guiding men how to live unto god , and to obtain the enjoyment of him . as for those documents and instructions which men have concerning the will of god , and the obedience which he requires of them from the light of nature , with the works of creation and providence , i shall not here take them into consideration . for either they are solitary or without any super-addition of instructive light by revelation , and then i utterly deny them to be a sufficient outward means of the conversion of any one soul ; or they may be considered as improved by the written word as dispensed unto men , and so they are comprized under it , and need not to be considered apart . we will therefore suppose that those unto whom the word is declared , have antecedaneously thereunto , all the help which the light of nature will afford . sect. . the principal way of the application of this means to produce its effect on the souls of men , is the ministry of the church . god hath appointed the ministry for the application of the word unto the minds and consciences of men for their instruction and conversion . and concerning this we may observe two things . ( . ) that the word of god thus dispensed by the ministry of the church , is the only ordinary outward means which the holy ghost maketh use of in the regeneration of the adult unto whom it is preached . ( . ) that it is every way sufficient in its own kind ; that is , as an outward means . for the revelation which is made of god and his mind thereby , is sufficient to teach men all that is needful for them to believe and do , that they may be converted unto god , and yeeld him the obedience that he requires . hence two things do ensue : ( . ) that the use of those means unto men in the state of sin , if they are not complyed withal , is sufficient on the grounds before laid down , to leave them by whom they are rejected inexcusable ; so isa. . , , . prov. . . chron. . , . joh. ( . ) that the effect of regeneration or conversion unto god , is assigned unto the preaching of the word , because of its efficacy thereunto in its own kind and way as the outward means thereof , cor. . . james . . pet. . . sect. ly ; we may consider what is the nature , and wherein the efficacy of this moral work doth consist . to which purpose we may observe ; sect. . that in the use of this means for the conversion of men , there is preparatory unto that wherein this moral perswasion doth consist , an instruction of the mind in the knowledg of the will of god and its duty towards him . the first regard unto men in the dispensation of the word unto them , is their darkness and ignorance , whereby they are alienated from the life of god. this therefore is the first end of divine revelation ; namely , to make known the counsel and will of god unto us ; see matth. . , . luk. . , . acts . , . acts . , , , . by the preaching of the law and the g●spel , men are instructed in the whole counsel of god , and what he requires of them . and in their apprehension hereof doth the illumination of their minds consist , whereof we must treat distinctly afterwards . without a supposition of this illumination there is no use of the perswasive power of the word ; for it consists in affecting the mind with its concernment in the things that it knows , or wherein it is instructed . wherefore we suppose in this case , that a man is taught by the word , both the necessity of regeneration , and what is required of himself thereunto . sect. . on this supposition , that a man is instructed in the knowledg of the will of god , as revealed in the law and the gospel ; there is accompanying the word of god in the dispensation of it , a powerful perswasive e●●●cacy unto a complyance with it , and observance of it . for instance ; suppose a man to be convinced by the word of god of the nature of sin , of his own sinful condition ; of his danger from thence with respect unto the sin of nature , on which account he is a child of wrath , and of his actual sin , which further renders him obnoxious unto the curse of the law , and the indignation of god ; of his duty hereon to turn unto god , and the way whereby he may so do ; there are in the precepts , exhortations , expostulations , promises and threatnings of the word , especially as dispensed in the ministry of the church , powerful motives to affect , and arguments to prevail with the mind and will of such a man , to endeavour his own regeneration or conversion unto god , rational and cogent above all that can be objected unto the contrary . on some it is acknowledged that these things have no effect ; they are not moved by them , they care not for them , they do despise them , and live and die in rebellion against the light of them , having their eyes blinded by the god of this world. but this is no argument that they are not powerful in themselves ; although indeed it is that they are not so towards us of themselves , but only as the holy spirit is pleased to act them towards us . but in these motives , reasons , and arguments , whereby men are in and from the word , and the ministry of it , urged and pressed unto conversion to god , doth this moral perswasion whereof we speak consist . and the efficacy of it , unto the end proposed , ariseth from the things ensuing , which are all resolved into god himself . sect. ( . ) from an evidence of the truth of the things from whence these motives and arguments were taken . the foundation of all the efficacy of the dispensation of the gospel lies in an evidence , that the things proposed in it are not cunningly devised fables , pet. . . where this is not admitted , where it is not firmly assented unto , there can be no perswasive efficacy in it . but where this is , namely a prevalent perswasion of the truth of the things proposed , there the mind is under a disposition unto the things whereunto it is perswaded . and hereon the whole efficacy of the word in and upon the souls of men , is resolved into the truth and veracity of god. for the things contained in the scripture are not proposed unto us meerly as true , but as divine truths , as immediate revelations from god , which requires not only a rational , but a sacred religious respect unto them . they are things that the mouth of the lord hath spoken . ( . ) there is a proposal unto the wills and affections of men in the things so assented unto , on the one hand as good , amiable , and excellent , wherein the chiefest good , happiness , and utmost end of our natures are comprized , to be pursued and attained ; and on the other of things evil and terrible , the utmost evil that our nature is obnoxious unto , to be avoided . for this is urged on them , that to comply with the will of god in the proposals of the gospel , to conform thereunto , to do what he requires , to turn from sin unto him , is good unto men , best for them , assuredly attended with present satisfaction and future glory . and therein is also proposed the most noble object for our affections , even god himself as a friend , as reconciled unto us in christ , and that in a way suited unto his holiness , righteousness , wisdom and goodness , which we have nothing to oppose unto , nor to lay in the ballance against . the way also of the reconciliation of sinners unto god by jesus christ is set out , as that which hath such an impress of divine wisdom and goodness upon it , as that it can be refused by none , but out of a direct enmity against god himself . unto the enforcing of these things on the minds of men , the scripture abounds with reasons , motives , and arguments , the rendring whereof effectual , is the principal end of the ministry . on the other hand it is declared and evidenced , that sin is the great debasement of our natures , the ruine of our souls , the only evil in the world , in its guilt and punishment ; that a continuance in a state of it , with a rejection of the invitation of the gospel unto conversion to god , is a thing foolish , unworthy of a rational creature , and that which will be everlastingly pernitious . whereas therefore in the judgment of every rational creature , spiritual things are to be preferred before natural , eternal things before temporal , and that these things are thus disposed of in infinite goodness , love and wisdom , they must needs be apt to affect the wills , and take the affections of men. and herein the efficacy of the word on the minds and consciences of men is resolved into the authority of god. these precepts , these promises , these threatnings are his , who hath right to give them and power to execute them . and with his authority , his glorious greatness , and his infinite power come under consideration . so also doth his goodness and love in an especial manner , with many other things , even all the known properties of his holy nature , all which concur in giving weight , power , and efficacy unto these motives and arguments . sect. . great power and efficacy is added hereunto from the management of these motives in the preaching of the word . herein by some the rhetorical faculty of them by whom it is dispensed , is of great consideration . for hereby are they able to prevail very much on the minds of men. being acquainted with the inclinations and dispositions of all sorts of persons , the nature of their affections and prejudices , with the topicks or kinds and heads of arguments meet to affect them and prevail with them ; as also the wayes of insinuating perswasive motives to their minds , they express the whole in words elegant , proper , expressive , and suited to allure , draw , and ingage them unto the wayes and duties proposed unto them . * herein do some place the principal use and efficacy of the ministry in the dispensation of the word ; with me it is of no consideration . for our apostle rejects it utterly from any place in his ministry ; cor. . . my speech and my preaching was not with enticing words of man's wisdom , but in the demonstration of the spirit and of power . some of late have put in faint and weak exceptions unto the latter clause , as though not an evidence of the powerful presence of the spirit of god in the dispensation of the gospel were intended therein , but the power of working miracles , contrary to the whole scope of the place , and consent of the best expositors . but that by the first clause , the perswasive act of humane oratory , is excluded from use and efficacy in the preaching of the gospel , none as yet hath had the impudence to deny . but let this also be esteemed to be as useful and efficacious in this work , as to the end of preaching in the conversion of the souls of men , as any can imagine , it shall be granted . only i shall take leave to resolve the efficacy of preaching into two other causes . sect. . the institution of god : he hath appointed the preaching of the word to be the means , the only outward ordinary means for the conversion of the souls of men , cor. . , , , . mar. . , . rom. . . and the power or efficacy of any thing that is used unto an end in spiritual matters , depends solely on its divine appointment unto that end. sect. . the especial gifts that the spirit of god doth furnish the preachers of the gospel withal , to enable them unto an effectual discharge of their work , ephes. . , , . whereof we shall treat afterwards . all the power therefore that these things are accompanied withal , is resolved into the sovereignty of god. for he hath chosen this way of preaching for this end , and he bestows these gifts on whom he pleaseth . from these things it is that the perswasive motives which the word abounds withal unto conversion o● turning to god from sin , have that peculiar efficacy on the minds of men which is proper unto them . sect. . we do not therefore in this case suppose that the motives of the word are left unto a meer natural operation , with respect unto the ability of them by whom it is dispensed ; but moreover that it is blessed of god , and accompanied with the power of the holy spirit , for the producing of its effect and end upon the souls of men. only the operation of the holy ghost , on the minds and wills of men in and by these means , is supposed to extend no further , but unto motives , arguments , reasons and considerations , proposed unto the mind , so to influence the will and the affections . hence his operation is herein moral , and so metaphorical , not real , proper , and physical . now concerning this whole work , i affirm these two things . sect. . that the holy spirit doth make use of it in the regeneration or conversion of all that are adult , and that either immediately in and by the preaching of it , or by some other application of light and truth unto the mind derived from the word ; for by the reasons , motives , and perswasive arguments which the word affords , are our minds affected , and our souls wrought upon in our conversion unto god , whence it becomes our reasonable obedience . and there are none ordinarily converted , but they are able to give some account by what considerations they were prevailed on thereunto . but ; . we say that the whole work , or the whole of the work of the holy ghost in our conversion doth not consist herein ; but there is a real , physical work , whereby he infuseth a gracious principle of spiritual life into all that are effectually converted , and really regenerated , and without which there is no deliverance from the state of sin and death which we have described ; which among others may be proved by the ensuing arguments . sect. the principal arguments in this case will ensue in our proofs from the scriptures , that there is a real , physical work of the spirit on the souls of men in their regeneration . that all he doth , consisteth not in this moral swasion , the ensuing reasons do sufficiently evince . . if the holy spirit worketh no otherwise on men in their regeneration or conversion , but by * proposing unto them , and urging upon them , reasons , arguments , and motives to that purpose ; then after his whole work , and notwithstanding it , the will of man remains absolutely indifferent whether it will admit of them or no ; or whether it will convert it self unto god upon them or no ; for the whole of this work consists in proposing objects unto the will , with respect whereunto it is left undertermined whether it will chuse and close with them or no. and indeed this is that which some plead for . for they say , that in all men , at least all unto whom the gospel is preached , there is that grace present , or with them , that they are able to comply with the word if they please , and so believe , repent , or do any act of obedience unto god according to his will. and if they will , they can refuse to make use of this assistance , aid , power , or grace , and so continue in their sins . what this grace is , or whence men have this power and ability , by some is not declared . neither is it much to be doubted but that many do imagine that it is purely natural ; only they will allow it to be called grace , because it is from god who made us . others acknowledg it to be the work or effect of grace internal , wherein part of the difference lay , between the pelagians and semi-pelagians of old . but they all agree that it is absolutely in the power of the will of man to make use of it or not ; that is , of the whole effect on them , or product in them of this grace communicated in the way described . for notwithstanding any thing wrought in us or upon us thereby , the will is still left various , flexible , and undetermined . it is true , that notwithstanding the grace thus administred , the will hath power to refuse it and to abide in sin. but that there is no more grace wrought in us , but what may be so refused , or that the will can make use of that grace for conversion , which it can refuse , is false . sect. for ( . ) this ascribes the whole glory of our regeneration and conversion unto our selves , and not to the grace of god. for that act of our wills , on this supposition , whereby we convert unto god , is meerly an act of our own , and not of the grace of god. this is evident , for if the act it self were of grace , then would it not be in the power of the will to hinder it . ( . ) this would leave it absolutely uncertain , notwithstanding the purpose of god , and the purchase of christ , whether ever any one in the world should be converted unto god or no. for when the whole work of grace is over , it is absolutely in the power of the will of man whether it shall be effectual or no ; and so absolutely uncertain ; which is contrary to the covenant , promise , and oath of god , unto and with jesus christ. ( . ) it is contrary to express testimonies of scripture innumerable , wherein actual conversion unto god is ascribed unto his grace , as the immediate effect thereof . this will further appear afterwards . god worketh in us to will and to do , phil. . . the act therefore it self of willing in our conversion , is of god's operation ; and although we will our selves , yet it is he who causeth us to will , by working in us to will and to do . and if the act of our will in believing and obedience , in our conversion to god , be not the effect of his grace in us , he doth not work in us both to will and to do of his own good pleasure . sect. secondly ; this moral perswasion , how-ever advanced or improved , and supposed to be effectual , yet it confers no new real supernatural strength unto the soul. for whereas it worketh , yea , the spirit or grace of god therein and thereby , by reasons , motives , arguments , and objective considerations and no otherwise , it is able only to excite and draw out the strength which we have , delivering the mind and affections from prejudices and other moral impediments : real aid , * and internal spiritual strength , neither is nor can be conferred thereby . and he who will acknowledg that there is any such internal spiritual strength communicated unto us , must also acknowledg that there is another work of the spirit of god in us and upon us , than can be effected by these perswasions . but thus it is in this case as some suppose . the mind of man is affected with much ignorance , and usually under the power of many prejudices , which by the corrupt course of things in the world , possess it from its first actings in the state of infancy . the will and the affections likewise are vitiated with depraved habits , which by the same means are contracted . but when the gospel is proposed and preached unto them , the things contained in it , the duties it requires , the promises it gives , are so rational or so suited unto the principles of our reason , and the subject matter of them is so good , desirable and beautiful unto an intellectual appetite , that being well conveyed unto the mind , they are able to discard all the prejudices and disadvantages of a corrupt course under which it hath suffered , and prevail with the soul to desist from sin , that is , a course of sinning , and to become a new man in all vertuous conversation . and that this is in the liberty and power of the will , is irrefragably proved by that sophism of biel out of scotus and occam , which contains the substance of what they plead in this cause . * yea , thus to do , is so suitable unto the rational principles of a well-disposed mind , that to do otherwise , is the greatest folly and madness in the world. especially will this work of conversion be unquestionably wrought , if the application of these means of it , be so disposed in the providence of god , as that they may be seasonable , with respect unto the frame and condition of the mind whereinto they are applyed . and as sundry things are necessary to render the means of grace thus seasonable and congruous unto the present frame , temper , and disposition of the mind , so in such a congruity much of its efficacy doth consist . and this , as it is said , is the work of the holy ghost , and an effect of the grace of god. for if the spirit of god did not by the word , prevent , excite , stir up and provoke the minds of men ; did he not help and assist them when endeavouring to turn to god , in the removal of prejudices and all sorts of moral impediments , men would continue and abide , as it were , dead in trespasses and sins , at least their endeavours after deliverance would be weak and fruitless . sect. * this is all the grace , all the work of the spirit of god in our regeneration and conversion , which some will acknowledg , so far as i can learn from their writings and discourses . but that there is more required thereunto , i have before declared . as also it hath been manifested what is the true and proper use and efficacy of these means in this work. but to place the whole of it herein , is that which pelagius contended for of old ; yea , he granted a greater use and efficacy of grace , than i can find to be allowed in the present confused discourses of some on this * subject . wherefore it is somewhat preposterous to endeavour an imposition of such rotten errors upon the minds of men , and that by crude assertions , without any pretence of proof , as is the way of many . and that the sole foundation of all their harangues , namely , the suitableness of gospel . principles and promises unto our wisdom and reason , antecedently unto any saving work of the spirit on our minds , is directly contradictory to the doctrine of our apostle , shall afterwards be declared . but it may be it will be said , that it is not so much what is pelagian , and what is not , as what is truth and what is not , that is to be enquired after . and it is granted , that this is and ought to be our first and principal enquiry . but it is not unuseful to know in whose steps they tread , who at this day oppose the doctrine of the effectual grace of christ ; and what judgment the ancient church made of their principles and opinions . sect. it is pretended yet further , that grace in the dispensation of the word doth work really and efficiently , especially by illumination , internal excitations of the mind and affections ; and if thereon the will do put forth its act , and thereby determine it self in the choice of that which is good , in believing and repenting ; then the grace thus administred concurs with it , helps and aids it in the perfecting of its act , so that the whole work is of grace . so pleaded the semi-pelagians , and so do others continue to do . but all this while , the way whereby grace or the spirit of god worketh this illumination , excites the affections and aids the will , is by moral perswasion only , on real strength being communicated or infused , but what the will is at perfect liberty to make use of or to refuse at pleasure . now this in effect is no less than to overthrow the whole grace of jesus christ , and to render it useless . for it ascribes unto man the honour of his conversion , his will being the principal cause of it . it makes a man to beget himself a-new , or to be born again of himself ; to make himself differ from others , by that which he hath not in an especial manner received . it takes away the analogie that there is between the forming of the natural body of christ in the womb , and the forming of his mystical body in regeneration . it makes the act of living unto god by faith and obedience , to be a meer natural act , no fruit of the mediation or purchase of christ , and allows the spirit of god no more power nor efficacy in or towards our regeneration , than is in a minister who preacheth the word , or in an orator , who eloquently and pathetically perswades to vertue and dehorts from vice. and all these consequences it may be will be granted by some amongst us , and allowed to be true ; to that pass are things come in the world , through the confident pride and ignorance of men. but not only it may be , but plainly and directly the whole gospel and grace of christ are renounced where they are admitted . sect. this is not all that we * pray for , either for our selves or others , when we beg effectual grace for them or our selves . there was no argument that the ancients more pressed the pelagians withal , than that the grace which they acknowledged , did not answer the prayers of the church , or what we are taught in the scripture to pray for . we are to pray only for what god hath promised , and for the communication of it unto us in that way whereby he will work it and effect it . now he is at a great indifferency in this matter , who only prayes that god would perswade him or others , to believe and to obey , to be converted or to convert himself . the church of god hath alwayes prayed that god would work these things in us ; and those who have a real concernment in them , do pray continually that god would effectually work them in their hearts . they pray that he would convert them , that he would create a clean heart , and renew a right spirit in them ; that he would give them fa●th for christ's sake , and increase it in them ; and that in all these things he would work in them by the exceeding greatness of his power both to will and to do according to his good pleasure . and there is not a pelagian in the world who e're once prayed for grace , or gracious assistance against sin and temptation , with a sense of his want of it , but that his prayers contradicted his profession . to think that by all these petitions , with others innumerable dictated unto us in the scripture , and which a spiritual sense of our wants will ingage into , we desire nothing but only that god would perswade , excite and stir us up to put forth a power and ability of our own , in the performance of what we desire , is contrary unto all christian experience . yea , for a man to lie praying with importunity , earnestness , and fervency , for that which is in his own power , and can never be effected but by his own power , is fond and ridiculous . and they do but mock god who pray unto him to do that for them which they can do for themselves , and which god cannot do for them but only when and as they do it for themselves . suppose a man to have a power in himself to believe and repent ; suppose these to be such acts of his will as god doth not , indeed cannot by his grace work in him , but only perswade him thereunto , and shew him sufficient reason why he should so do ; to what purpose should this man , or with what congruity could he pray that god would give him faith and repentance . this some of late , as it seems , wisely observing , do begin to scoff at and reproach the prayers of christians . for whereas in all their supplications for grace , they lay the foundation of them in an humble acknowledgment of their own vileness and impotency unto any thing that is spiritually good , yea , and a natural aversation from it , and a sense of the power and working of the remainder of in-dwelling sin in them ; hereby exciting themselves unto that earnestness and importunity in their requests for grace , which their * condition makes necessary , ( which hath been the constant practice of christians since there was one in the world ) ; this is by them derided and exposed to contempt . in the room therefore of such despised prayers , i shall supply them with an ancient form that is better suited unto their principles . † the preface unto it is , ille ad deum digne elevat manus , ille orationem bon● conscienti● effundit qui potest dicere : the prayer followeth ; tu nosti domine quam sanctae & purae & mundae sint ab omni malitia , & iniquitate , & rapina quas ad te extendo manus . ●●uemadmodum justa & munda labia & ab omni mendacio libera quibus offero tibi deprecationes , ut mihi miserearis . this prayer pelagius taught a widow to make , as it was objected unto him in the diospolitan synod , that is at lydia in palestine , cap. . only he taught her not to say that she had no deceit in her heart , as one among us doth wisely and humbly vaunt that he knoweth of none in his , so every way perfect is the man. only to ballance this of pelagius , i shall give these men another prayer , but in the margen , not declaring whose it is , lest they should censure him to the gallows . whereas therefore it seems to be the doctrine of some , that we have no grace from christ but only that of the gospel teaching us our duty , and proposing a reward ; i know not what they have to pray for , unless it be riches , wealth , and preferments , with those things that depend thereon . sect. fourthly ; this kind of the operation of grace where it is solitary , that is , where it is asserted exclusively to an internal physical work of the holy spirit , is not suited to effect and produce the work of regeneration or conversion unto god , in persons who are really in that state of nature which we have before described . the most effectual perswasions cannot prevail with such men to convert themselves , no more than arguments can prevail with a blind man to see , or with a dead man to rise from the grave , or with a lame man to walk steadily . wherefore the whole description before given from the scripture of the state of lapsed nature , must be disproved and removed out of the way , before his grace can be thought sufficient to be for the regeneration and conversion of men in that estate . but some proceed on other principles ; men , they say , have by nature certain notions and principles concerning god , and the obedience due unto him ; which are demonstrable by the light of reason , and certain abilities of mind to make use of them unto their proper end. but they grant , at least some of them do , that however these principles may be improved and acted by those abilities , yet they are not sufficient , or will not eventually be effectual to bring men unto the life of god , or to enable them so to believe in him , love him , and obey him , as that they may come at length unto the enjoyment of him ; at least they will not do this safely and easily , but through much danger and confusion ; wherefore * god out of his goodness and love to mankind , hath made a further revelation of himself by jesus christ in the gospel , with the especial way whereby his anger against sin is averted , and peace made for sinners , which men had before only a confused apprehension and hope about . how the things received , proposed , and prescribed in the gospel , are so good , so rational , so every way suited unto the principles of our beings , the nature of our intellectual constitutions , or the reason of men , and those fortified with such rational and powerful motives , in the promises and threatnings of it , representing unto us on the one hand the chiefest good which our nature is capable of , and on the other the highest evil to be avoided that we are obnoxious unto , that they can be refused or rejected by none , but out of a bruitish love of sin , or the efficacy of depraved habits contracted by a vitious course of living . and herein consists the grace of god towards men , especially as the holy ghost is pleased to make use of these things in the dispensation of the gospel by the ministry of the church . for when the reason of men is by these means excited so far as to cast off prejudice , and enabled thereby to make a right judgment of what is proposed unto it , it prevails with them to convert to god , to change their lives , and yield obedience according to the rule of the gospel that they may be saved . and no doubt this were a notable systeme of christian doctrine , especially as it is by some rhetorically blended , or theatrically represented in feigned stories and apologues , were it not defective in one or two things ; for , first , it is exclusive of a supposition of the fall of man , at least as unto the depravation of our nature which ensued thereon ; and , secondly , of all real effective grace dispensed by jesus christ ; * which render it a phantastick dream , alien from the design and doctrine of the gospel . but it is a fond thing to discourse with men about either regeneration or conversion unto god , by whom these things are denyed . sect. such a work of the holy spirit we must therefore enquire after , as wherey the mind is effectually renewed , the heart changed , the affections sanctified , all actually and effectually , or no deliverance will be wrought , obtained , or ensue , out of the estate described . for notwithstanding the utmost improvement of our minds and reasons that can be imagined , and the most eminent proposal of the truths of the gospel , accompanied with the most powerful enforcements of duty and obedience that the nature of the things themselves will afford ; yet the mind of man in the state of nature , without a supernatural elevation by grace , is not able so to apprehend them , as that its apprehension should be spiritual , saving , or proper unto the things apprehended . and notwithstanding the perception which the mind may attain unto in the truth of gospel-proposals ; and the conviction it may have of the necessity of obedience , yet is not the will able to apply it self unto any spiritual act thereof , without an ability wrought immediately in it by the power of the spirit of god ; or rather unless the spirit of god by his grace do effect the act of willing in it . wherefore not to multiply arguments , we conclude , that the most effectual use of outward means alone , is not all the grace that is necessary unto , nor all that is actually put forth in the regeneration of the souls of men. sect. having thus evidenced wherein the work of the holy spirit in the regeneration of the souls of men , doth not consist , namely , in a supposed congruous perswasion of their minds where it is alone : ( . ) i shall proceed to shew wherein it doth consist , and what is the true nature of it . and to this purpose i say , ( . ) what-ever efficacy that moral operation , which accompanies , or is the effect of the preaching of the word , as blessed and used by the holy spirit , is of or may be supposed to be of , or is possible that it should be of in and towards them that are unregenerate , we do willingly ascribe unto it . we grant that in the work of regeneration , the holy spirit towards those that are adult , doth make use of the word , both the law and the gospel , and the ministry of the church in the dispensation of it , as the ordinary means thereof ; yea , this is ordinarily the whole external means that is made use of in this work , and an efficacy proper unto it , it is accompanied withal . whereas therefore some content that there is no more needful to the conversion of sinners , but the preaching of the word unto them who are congruously disposed to receive it , and that the whole of the grace of god consists in the effectual application of it unto the minds and affections of men , whereby they are enabled to comply with it , and turn unto god by faith and repentance ; they do not ascribe a greater power unto the word , than we do by whom this administration of it is denied to be the total cause of conversion . for we assign the same power to the word as they do , and more also , onely we affirm that there is an effect to be wrought in this work , which all this power , if alone , is insufficient for . but in its own kind is it sufficient and effectual , so far as that the effect of regeneration or conversion unto god is ascribed thereunto . this we have declared before . sect. ( . ) there is not onely a moral , * but a physical immediate operation of the spirit by his power and grace , or his powerful grace upon the minds or souls of men in their regeneration . this is that which we must cleave to , or all the glory of god's grace is lost , and the grace administred by christ neglected . so is it asserted , ephes. . , . that we may know what is the exceeding greatness of his power towards us who believe , according to the working of his mighty power ; which he wrought in christ when he raised him from the dead . the power here mentioned , hath an exceeding greatness ascribed unto it , with respect unto the effect produced by it . the power of god in it self is as unto all acts equally infinite , he is omnipotent . but some effects are greater than others , and carry in them more than ordinary impressions of it . such is that here intended , whereby god makes men to be believers , and preserves them when they are so . and unto this power of god , there is an actual operation or efficiency ascribed , the working of his mighty power . and the nature of this operation or efficiency is declared to be of the same kind with that which exerted in the raising of christ from the dead . and this was by a real physical efficiency of divine power . this therefore is here testified , that the work of god towards believers , either to make them so , or preserve them such , for all is one as unto our present purpose , consists in the acting of his divine power by a real internal efficiency . so god is said to fulfil in us all the good pleasure of his goodness , and the work of faith with power , thess. . . pet. . . and hence the work of grace in conversion is constantly expressed by words denoting a real internal efficiency , such are creating , quickning , forming , giving a new heart , whereof afterwards . where-ever this work is spoken of , with respect unto an active efficiency it is ascribed unto god. he creates us anew , he quickens us , he begets us of his own will ; but where it is spoke of with respect unto us , there it is passively expressed ; we are created in christ jesus , we are new creatures , we are born again ; and the like ; which one observation is sufficient to evert the whole hypothesis of arminian grace . unless a work wrought by power , and that real , and immediate be intended herein , such a work may neither be supposed possible , nor can be expressed . wherefore it is plain in the scripture , that the spirit of god works internally , immediately , efficiently in and upon the minds of men in their regeneration . the new birth is the effect of an act of his power and grace ; or , no man is born again but it is by the inward efficiency of the spirit . sect. ( . ) this internal efficiency of the holy spirit on the minds of men , as to the event , is * infallible , victorious , irresistible , or alwayes efficacious . but in this assertion , we suppose that the measure of the efficacy of grace , and the end to be attained , are fixed by the will of god. as to that end whereunto of god it is designed , it is alwayes prevalent or effectual and cannot be resisted ; or , it will effectually work what god designs it to work ; for wherein he will work none shall let him ; and who hath resisted his will ? there are many motions of grace even in the hearts of believers , which are thus far resisted , as that they attain not that effect which in their own nature have a tendency unto . were it otherwise , all believers would be perfect . but it is manifest in experience , that we do not alwayes answer the inclinations of grace , at least as unto the degree which it moves toward . but yet even such motions also , if they are of and from saving grace , are effectual so far , and for all those ends which they are designed unto in the purpose of god ; for his will shall not be frustrate in any instance . and where any work of grace is not effectual , god never intended it should be so , nor did put forth that power of grace which was necessary to make it so . * wherefore in or towards whomsoever the holy spirit puts forth his power , or acts his grace for their regeneration , it removes all obstacles , overcomes all oppositions , and infallibly produceth the effect intended . this proposition being of great importance to the glory of god's grace , and most signally opposed by the patrons of corrupted nature and man's free will in the state thereof , must be both explained and confirmed . we say therefore ; sect. ( . ) the power which the holy ghost puts forth in our regeneration , is such in its acting or exercise , as our minds , wills , and affections , are suited to be wrought upon , and to be affected by it according to their natures , and natural operations . turn thou me , and i shall be turned ; draw me , and i shall run after thee . he doth neither act in them any otherwise than they themselves are meet to be moved and move , to be acted and act , according to their own nature , power and ability . he draws us with the cords of a man. and the work it self is expressed by perswading , god perswade japhet ; and alluring ; i will allure her into the wilderness and speak comfortably : for as it is certainly effectual , so it carries no more repugnancy unto our faculties , than a prevalent perswasion doth . so doth ; sect. ( . ) he doth not in our regeneration possess the mind with any enthusiastical impressions ; nor acteth absolutely upon us as he did in extraordinary prophetical inspirations of old , where the minds and organs of the bodies of men were meerly passive instruments , moved by him above their own natural capacity and activity , not only as to the principle of working , but as to the manner of operation . but he works on the minds of men , in and by their own natural actings , through an immediate influence and impression of his power . create in me a clean heart , o god. he worketh to will and to do . ( . ) he therefore offer no * violence or compulsion unto the will. this that faculty is not naturally capable to give admission unto . if it be compelled it is destroyed . and the mention that is made in the scripture of compelling ( compel them to come in ) respects the certainty of the event , not the manner of the operation on them . but whereas the will in the depraved condition of fallen nature , is not only habitually filled and possessed with an aversation from that which is good spiritually , ( alienated from the life of god ) but also continually acts an opposition unto it , as being under the power of the carnal mind which is enmity against god ; and whereas this grace of the spirit in conversion doth prevail against all this opposition , and is effectual and victorious over it ; it will be enquired how this can any otherwise be done , but by a kind of violence & compulsion ; seeing we have evinced already that moral perswasion and objective allurement is not sufficient thereunto ? answ. it is acknowledged , that in the work of conversion unto god , though not in the very act of it , there is a reaction between grace and the will , their acts being contrary , and that grace is therein victorious ; and yet no violence or compulsion is offered unto the will , for ; sect. ( . ) the opposition is not ad idem . the enmity and opposition that is acted by the will against grace , is against it as objectively proposed unto it . so do men resist the holy ghost ; that is , in the external dispensation of grace by the word . and if that be alone , they may alwayes resist it ; the enmity that is in them will prevail against it ; ye alwayes resist the holy ghost . the will therefore is not forced by any power put forth in grace , in that way wherein it is capable of making opposition unto it , but the prevalency of grace is of it as it is internal , working really and physically , which is not the object of the wills opposition ; for it is not proposed unto it , as that which it may accept or refuse , but worketh effectually in it . sect. ( . ) the will in the first act of conversion , ( as even sundry of the schoolmen acknowledg ) acts not but as it is acted , moves not but as it is moved , and therefore is passive therein in the sense immediately to be explained : and if this be not so , it cannot be avoided , but that the act of our turning unto god is a meer natural act , and not spiritual or gracious . for it is an act of the will not enabled thereunto antecedently by grace . wherefore it must be granted , and it shall be proved , that in order of nature , the acting of grace in the will in our conversion is antecedent unto its own acting ; though in the same instant of time wherein the will is moved , it moves ; and when it is acted , it acts it self , and preserves its own liberty in its exercise . there is therefore herein an inward almighty secret act of the power of the holy ghost , producing or effecting in us the will of conversion unto god , so acting our wills , as that they also act themselves , and that freely . so austin , cont . duas epistol . pelag. lib. . cap. . trahitur ( homo ) miris modis ut velit , ab illo qui novit intus in ipsis cordibus hominum operari , non ut homines , quod fieri non possit , nolentes credant , sed ut volentes ex nol●ntibus fiant . the holy spirit who in his power and operation is more intimate , as it were , unto the principles of our souls than they are to themselves , doth with the preservation , and in the exercise of the liberty of our wills , effectually work our regeneration and conversion unto god. this is the substance of what we plead for in this cause , and which declares the nature of this work of regeneration , as it is an inward spiritual work. i shall therefore confirm the truth proposed with evident testimonies of scripture , and reasons contained in them or educed from them . sect. . the work of conversion it self , and in especial the act of believing , or * faith it self is expresly said to be of god , to be wrought in us by him , to be given unto us from him . the scripture says not that god gives us ability or power to believe onely , namely , such a power a we may make use of if we will , or do otherwise ; but faith , repentance , and conversion themselves are said to be the work and effect of god. indeed there is nothing mentioned in the scripture concerning the communicating of power remote or next unto the mind of man , to enable him to believe antecedently unto actual believing . a remote power , if it may be so called , in the capacities of the faculties of the soul , the reason of the mind , and liberty of the will , we have given an account concerning . but for that which some call a next † power , or an ability to believe in order of nature antecedent unto believing it self , wrought in us by the grace of god , the scripture is silent . the apostle paul saith of himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , phil. . . i can do all things , or prevail in all things , through christ who enableth me ; where a power or ability seems to be spoken of antecedent unto acting . but this is not a power for the first act of faith , but a power in them that believe . such a power i acknowledg , which is acted in the co-operation of the spirit and grace of christ , with the grace which believers have received , unto the performance of all acts of holy obedience , whereof i must treat elsewhere . believers have a stock of habitual grace , which may be called indwelling grace , in the same sense wherein original corruption is called indwelling-sin . and this grace , as it is necessary unto every act of spiritual obedience , so of it self without the renewed co-working of the spirit of christ , it is not able nor sufficient to produce any spiritual act. this working of christ upon , and with the grace we have received , is called enabling of us . but with persons unregenerate , and as to the first act of faith , it is not so . sect. but it will be objected , that every thing which is actually accomplished , was in potentia before . there must therefore be in us a power to believe before we do so actually . answ. the act of god working faith in us , is a creating act. for we are his workmanship created in christ jesus , ephes. . . and he that is in christ jesus is a new creature , cor. . . now the effects of creating acts are not in potentia any-where but in the active power of god ; so was the world it self before its actual existence . this is termed potentia logica ; which is no more but a negation of any contradiction to existence ; not potentia physica , which includes a disposition unto actual existence . notwithstanding therefore all these preparatory works of the spirit of god , which we allow in this matter , there is not by them wrought in the minds and wills of men , such a next power , as they call it , as should enable them to believe without further actual grace working faith it self . wherefore with respect to believing , the first act of god is to work in us to will ; phil. . . he worketh in us to will. now to will to believe , is to believe . this god works in us by that grace which austin and the school-men call gratia operans , because it worketh in us , without us , the will being meerly moved and passive therein . that there is a power or faculty of believing , given unto all men unto whom the gospel is preached , or who are called by the outward dispentation of it , some do pretend . and that because those unto whom the word is so pr●ac●ed , if they do not actually believe , shall perish eternally , as is positively declared in the gospel , mark . . but this they could not justly do , if they had not received a power or faculty of believing . answ. . those who believe not upon the proposal of christ in the gospel , are left without remedy in the guilt of those other sins , for which they must perish eternally ; if you believe not , saith christ , that i am he , you shall die in your sins , john . . ( . ) the impotency that is in men as to the act of believing , is contracted by their own fault , both as it ariseth from the original depravation of nature , and as it is increased by corrupt prejudices and contracted habits of sin ; wherefore they justly perished , of whom yet it is said , that they could not believe , john . . ( . ) there is none by whom the gospel is refused , but they put forth an act of the will in its rejection , which all men are free unto and able for . i would have gathered you but you would not , mat. . . you will not come to me that you may have life . sect. but the scripture positively affirms of some to whom the gospel was preached that they could not believe , john . . and of all natural men , that they cannot perceive the things of god , cor. . . neither is it given unto all to know the mysteries of the kingdom of god , but some only , matth. . . and those to whom it is not so given , have not the power intended . besides , faith is not of all , have not faith , thess. . . but it is peculiar to the elect of god , tit. . . acts . . and these elect , are but some of those that are called , mat. . . sect. yet further to clear this it may be observed , that this first act of willing may be considered two wayes . ( . ) as it wrought in the will subjectively , and so it is formally only in that faculty . and in this sense the will is meerly passive , and only the subject moved or acted . and in this respect the act of god's grace in the will , is an act of the will. but ( . ) it may be considered as it is efficiently also in the will , as being acted it acts it self . so it is from the will as its principle , and is a vital act thereof , which gives it the nature of obedience . thus the will in its own nature is mobilis ; fit and meet to be wrought upon by the grace of the spirit , to faith and obedience ; with respect unto the creating act of grace working faith in us , it is mota , moved and acted thereby . and in respect of its own elicit act , as it so acted and moved , it is movens , the next efficient cause thereof . sect. these things being premised for the clearing of the nature of the operation of the spirit in the first communication of grace unto us , and the wills complyance therewithal , we return unto our arguments or testimonies given unto the * actual collation of faith upon us by the spirit and grace of god , which must needs be effectual and irresistible ; for the contrary implies a contradiction , namely , that god should work what is not wrought ; phil. . . to you it is given on the behalf of christ ; not only to believe on him , but also to suffer for his sake . to believe on christ , expresseth saving-faith it self . this is given unto us . and how is it given us ? even by the power of god working in us to will and to do of his own good pleasure , chap. . . * our faith is our coming to christ. and no man , saith he , can come unto me , except it be given him of my father , joh. . . all power in our selves for this end is utterly taken away ; no man can come unto me . how-ever we may suppose men to be prepared or disposed , what-ever arguments may be proposed unto them , and in what season soever to render things congruous and agreeable unto their inclinations , yet no man of himself can believe , can come to christ , unless faith it self be given unto him ; that is be wrought in him by the grace of the father , col. . . so it is again asserted , and that both negatively and positively ; ephes. . . by grace are ye saved through faith , and that not of your selves , it is the gift of god. our own ability , be it what it will , how-ever assisted and excited , and god's gift are contra-distinguished . if it be our selves it is not the gift of god ; if it be the gift of god , it is not of our selves . and the manner how god bestows this gift upon us , is declared v. . for we are his workmanship , created in christ jesus unto good works . good works , or gospel-obedience , are the things designed . these must proceed from faith , or they are not acceptable with god , heb. . . and the way whereby this is wrought in us , or a principle of obedience , is by a creating act of god ; we are his workmanship created in jesus christ. in like manner god is said to give us repentance , tim. . . acts . . this is the whole of what we plead . god in our conversion , by the exceeding greatness of his power , as he wrought in christ when he raised him from the dead , actually worketh faith and repentance in us ; gives them unto us , bestows them on us , so that they are meer effects of his grace in us . and his working in us , infallibly produceth the effect intended , because it is actual faith that he works ; and not only a power to believe , which we may either put forth and make use of , or suffer to be fruitless according to the pleasure of our own wills. sect. secondly ; as god giveth and worketh in us faith and repentance , so the way whereby he doth it , or the manner how he is said to effect them in us , make it evident that he doth it by a power infallibly efficacious , and which the will of man doth never resist . for this way is such , as that he thereby takes away all repugnancy , all resistance , all opposition , every thing that lyeth in the way of the effect intended ; deut. . . the lord thy god will circumcise thine heart , and the heart of thine seed , to love the lord thy god with all thine heart , and all thy soul , that thou mayest live . a denyal of the work here intended , is expressed chap. . . the lord hath not given you an heart to perceive , and eyes to see , and ears to hear unto this day . what it is to have the heart circumcised , the apostle declares , col. . . it is the putting off of the body of the sins of the flesh by the circumcision of christ ; that is , our conversion to god. it is the giving an heart to perceive , and eyes to see , and ears to hear , that is , spiritual light and obedience by the removal of all obstacles and hindrances . this is the immediate work of the spirit of god himself . no man ever circumcised his own heart . no man can say he began to do it by the power of his own will , and then god only helped him by his grace . as the act of outward circumcision on the body of a child , was the act of another , and not of the child who was onely passive therein , but the effect was in the body of the child only ; so is it in this spiritual circumcision . it is the act of god whereof our hearts are the subject . and whereas it is the blindness , obstinacy , and stubbornness in sin , that is in us by nature , with the prejudices which possess our minds and affections , which hinder us from conversion unto god , by this circumcision they are taken away . for by it , the body of the sins of the flesh is put off . and how should the heart resist the work of grace , when that whereby it should resist is effectually taken away ? sect. ezek. . . a new heart also will i give you , and a new spirit will i put within you ; and i will take away the stony heart out of your flesh , and i will give you an heart of flesh. and i will put my spirit within you , and cause you to walk in my statutes , and ye shall keep my judgments and do them . to which may be added , jer. . . and i will give them an heart to know me , that i am the lord , and they shall be my people , and i will be their god ; so they shall return unto me with their whole heart . as also isa. . , , . i will pour water upon him that is thirsty , and floods upon the dry ground ; i will pour my spirit upon thy seed , and my blessing on thy off-spring , and they shall spring up as among the grass , as willows by the water-courses . one shall say i am the lord 's . so jer. . . i will put my law in their inward parts , and write it in their hearts . i shall first enquire two things about these concurrent testimonies . ( . ) is it lawful for us , is it our duty to pray that god would do and effect what he had promised to do , and that both for our selves and others ? for our selves , that the work of our conversion may be renewed , carried on and consummated in the way and by the means whereby it was begun ; that so he who hath begun the good work in us , may perfect it to the day of jesus christ , phil. . . for those who are converted and regenerated , and are perswaded on good and infallible grounds that so they are , may yet pray for those things which god promiseth to work in their first conversion . and this is , because the same work is to be preserved and carried on in them by the same means , the same power , the same grace wherewith it was begun . and the reason is , because this work , as it is meerly the work of conversion , is immediately perfected and compleated as to the being of it ; yet as it is the beginning of a work of sanctification , it is continually to be renewed and gone over again , because of the remainder of sin in us , and the imperfection of our grace . for others that it may be both begun and finished in them . and do we not in such prayers desire , that god would really , powerfully , effectually , by the internal efficiency of his spirit , take away all hindrances , oppositions , and repugnancy in our minds and wills , and actually collate upon us , give unto us , and work in us , a new principle of obedience , that we may assuredly love , fear , and trust in god alwayes ? or , do we only desire that god would so help us , as to leave us absolutely undetermined , whether we will make use of his help or no ? did ever any pious soul couch such an intention in his supplications ? he knows not how to pray , who prayes not that god would by his own immediate power , work those things in him which he thus prayeth for . and unto this prayer also grace effectual is antecedently required . * wherefore i enquire , ( secondly ) whether god doth really effect and work in any the things which he here promiseth that he will work and effect ? if he doth not , where is his truth and faithfulness ? it is said that he doth so , and will do so , provided that men do not refuse his tender of grace , nor resist his operations , but comply with them . but this yeelds no relief . sect. for ( . ) what is it , not to refuse the grace of conversion , but to comply with it ? is it not to believe , to obey , to convert our selves ; so then god promiseth to convert us , on condition that we convert our selves ; to work faith in us on condition that we do believe ; and a new heart , on condition that we make our hearts new our selves . to this are all the adversaries of the grace of god brought by those conditions which they feign of its efficacy to preserve the sovereignty of free-will in our conversion , that is , unto plain and open contradictions , which have been charged sufficiently upon them by others , and from which they could never extricate themselves . ( . ) * where god promiseth thus to work , as these testimonies do witness , and doth not effectually do so ; it must be either because he cannot or because he will not ; if it be said , that he doth it not , because he will not , then this is that which is ascribed unto god ; that he promiseth indeed to take away our stony heart , and to give us a new heart with his law written in it , but he will not do so , which is to overthrow his faithfulness and to make him a lyar . if they say it is , because he cannot , seeing that men oppose and resist the grace whereby he would work this effect ; then where is the wisdom of promising to work that in us , which he knew he could not effect without our compliance , and which he knew that we would not comply withal ? but it will be said , that god promiseth to work and effect these things , but in such a way as he hath appointed ; that is , by giving such supplies of grace as may enable us thereunto , which if we refuse to make use of , the fault is meerly our own . answ. it is the things themselves that are promised , and not such a communication of means to effect them , as may produce them , or may not , as the consideration of the places will manifest : whereof observe ; sect. ( . ) the subject spoken of in these promises , is the heart . and the heart in the scripture is taken for the whole rational soul , not absolutely , but as all the faculties of the soul are one common principle of all our moral operations . hence it hath such properties assigned unto it as are peculiar to the mind or understanding , as to see , perceive , to be wise , and to understand ; and on the contrary , to be blind and foolish ; sometimes such as belong properly to the will and affections , as to obey , to love , to fear , to trust in god. wherefore the principle of all our spiritual and moral operations is intended hereby . sect. ( . ) there is a description of this heart , as it is us , antecedent unto the effectual working of the grace of god in us : it is said to be stony . the heart of stone . it is not absolutely , that it is said so to be but with respect unto some certain end. this end is declared to be our walking in the wayes of god , or our fearing of him . wherefore our hearts by nature , as unto living to god , or his fear , are a stone , or stony ; and who hath not experience hereof from the remainders of it still abiding in them ? and two things are included in this expression . ( . ) an ineptitude unto any actings towards that end. what-ever else the heart can do of it self , in things natural or civil , in outward things ; as to the end of living unto god , it can of it self without his grace , do no more than a stone can do of it self , unto any end whereunto it may be applyed . ( . ) an obstinate , stubborn opposition unto all things conducing unto that end. its hardness or obstinacy in opposition to the pliableness of an heart of flesh , is principally intended in this expression . and in this stubbornness of the heart , consists all that repugnancy to the grace of god , which is in us by nature , and whence all that resistance doth arise , which some say is alwayes sufficient to render any operation of the spirit of god by his grace fruitless . sect. ( . ) this heart , that is , this impotency and emmity which is in our natures unto conversion and spiritual obedidience , god sayes , * he will take away ; that is , he will do so in them who are to be converted according to the purpose of his will , and whom he will turn unto himself . he doth not say that he will endeavour to take it away , nor that he will use such or such means for the taking of it away , but absolutely that he will take it away . he doth not say that he will perswade with men to remove it or do it away , that he will aid and help them in their so doing , and that so far as that it shall wholly be their own fault if it be not done , which no doubt it is , where it is not removed ; but positively that he himself will take it away . wherefore the act of taking it away , is the act of god by his grace , and not the act of our wills , but as they are acted thereby ; and that such an act as whose effect is necessary . it is impossible that god should take away the stony heart , and yet the stony heart not be taken away . what therefore god promiseth herein , in the removal of our natural corruption , is as unto the event infallible , and as to the manner of operation irresistible . sect. ( . ) as what god taketh from us in the cure of our original disease , so what he bestoweth on us , or works in us , is here also expressed ; and this is a new heart and a new spirit . i will give you a new heart . and withal it is declared what benefit we do receive thereby . for those who have this new heart bestowed on them , or wrought in them , they do actually by vertue thereof , fear the lord and walk in his wayes . for so it is affirmed in the testimonies produced , and no more is required thereunto , as nothing less will effect it . there must therefore be in this new heart thus given us a principle of all holy obedience unto god , the creating of which principle in us is our conversion to him ; for god doth convert us , and we are converted . and how is this new heart communicated unto us ? i will , saith god , give them a new heart . that is , it may be , he will do what is to be done on his part that they may have it . but we may refuse his assistance and go without it . no , saith he , i will put a new spirit within them ; which expression is capable of no such limitation or condition . and to make it more plain yet , he affirms that he will write his law in our hearts . it is confessed that this is spoken with respect unto his writing of the law of old in tables of stone . as then he wrote the letter of the law in the tables of stone , so that thereon and thereby they were actually engraven therein ; so by writing the law , that is , the matter and substance of it in our hearts , it is as really fixed therein , as the letter of it was of old in the tables of stone . and this can be not otherwise , but in a principle of obedience and love unto it , which is actually wrought of god in us . and the aids or assistances which some men grant , that are left unto the power of our own wills to use or not to use , have no analogie with the writing of the law in tables of stone . and the end of the work of god described , is not a power to obey , which may be exerted or not . but it is actual obedience in conversion , and all the fruits of it . and if god doth not in these promises declare a real efficiency of internal grace , taking away all repugnancy of nature unto conversion , curing its depravation actually and effectually , and communicating infallibly a principle of spiritual obedience , i know not in what words such a work may be expressed . and what-ever is excepted as to the suspending of the efficacy of this work upon conditions in our selves , it falls immediately into gross and sensible contradictions . and an especial instance of this work we have acts . . sect. a third argument is taken from the state and condition of men by nature before described . for it is such , as that no man can be delivered from it , but by that powerful , internal , effectual grace which we plead , such as wherein the mind and will of man can act nothing in or towards conversion of god , but as they are acted by grace . the reason why some despise , some oppose , some deride the work of the spirit of god in our regeneration or conversion , or fancy it to be onely an outward ceremony , or a moral change of life and conversation , is their ignorance of the corrupted and depraved estate of the souls of men , in their minds , wills , and affections by nature . for if it be such as we have described , that is such as in the scripture it is represented to be , they cannot be so bruitish as once to imagine that it may be cured , or that men may be delivered from it , without any other aid but that of those rational considerations , which some would have to be the only means of our conversion to god. we shall therefore enquire what that grace is , and what it must be whereby we are delivered from it . sect. . it is called a vivification or quickning . we are by nature dead in trespasses and sins as hath been proved , and the nature of that death at large explained . in our deliverance from thence we are said to be quickned , ephes. . . though dead , we hear the voice of the son of god and live , john . . being made alive unto god through jesus christ , rom. . . now no such work can be wrought in us , but by an effectual communication of a principle of spiritual life , and nothing else will deliver us . some think to evade the power of this argument , by saying , that all these expressions are metaphorical , and arguings from them are but fulsome metaphors . and it is well if the whole gospel be not a metaphor unto them . but if there be not an impotency in us by nature unto all acts of spiritual life ; like that which is in a dead man unto the acts of life natural ; if there be not an alike power of god required unto our deliverance from that condition , and the working in us a principle of spiritual obedience , as is required unto the raising of him that is dead , they may as well say , that the scripture speaks not truly , as that it speaks metaphorically . and that it is almighty power , the exceeding greatness of god's power that is put forth and exercised herein , we have proved from ephes. . , . col. . , . thess. . . pet. . . and what do these men intend by this quickning , this raising us from the dead by the power of god ? a perswasion of our minds by rational motives taken from the word , and the things contained in it ? but was there ever heard of such a monstrous expression , if there be nothing else in it ? what could the holy writers intend by calling such a work as this by a quickning of them who were dead in trespasses and sins , through the mighty power of god , unless it were by a noise of insignificant words , to draw us off from a right understanding of what is intended ? and it is well if some are not of that mind . sect. ( . ) the work it self wrought , is our regeneration . i have proved before that this consists in a new spiritual supernatural vital principle or habit of grace infused into the soul , the mind , will and affections by the power of the holy spirit , disposing and enabling them in whom it is , unto spiritual , supernatural , vital acts of faith and obedience . some men seem to be inclined to deny all habits of grace . and on such a supposition a man is no longer a believer , than he is in the actual exercise of faith. for there is nothing in him from whence he should be so denominated . but this would plainly overthrow the covenant of god , and all the grace of it . others expresly deny all gracious supernatural infused habits , though they may grant such as are or may be acquired by the frequent acts of those graces or vertues whereof they are the habits . but the scripture giveth us another description of this work of regeneration , for it consists in the renovation of the image of god in us , ephes. . , . be renewed in the spirit of your mind , and put on that new man , which after god is created in righteousness and true holiness . that adam in innocency had a supernatural ability of living unto god , habitually residing in him , is generally acknowledged . and although it were easie for us to prove , that whereas he was made for a supernatural end , namely to live to god and to come to the enjoyment of him , it was utterly impossible that he should answer it or comply with it by the meer strength of his natural faculties , had they not been endued with a supernatural ability , which with respect unto that end , was created with them and in them . yet we will not contend about terms . let it be granted that he was created in the image of god , and that he had an ability to fulfil all god's commands , and that in himself , and no more shall be desired . this was lost by the fall. when this is by any denyed it shall be proved . in our regeneration there is a renovation of this image of god in us . renewed in the spirit of our minds . and it is renewed in us by a creating act of almighty power , which after god , or according to his likeness , is created in righteousness and true holiness . there is therefore in it an implantation of a new principle of spiritual life , of a life unto god in repentance faith and obedience , or universal holiness according to gospel-truth , or the truth which came by jesus christ , john . . and the effect of this work is called spirit ; joh. . . that which is born of the spirit is spirit . it is the spirit of god of whom we are born ; that is , our new life is wrought in us by his efficiency . and that which in us is so born of him , is spirit ; not the natural faculties of our souls , they are once created , once born , and no more ; but a new principle of spiritual obedience , whereby we live unto god. and this is the product of the internal immediate efficiency of grace . sect. this will the better appear if we consider the faculties of the soul distinctly , and what is the especial work of the holy spirit upon them in our regeneration or conversion to god. ( . ) the leading conducting faculty of the soul is the mind or understanding . now this is corrupted and vitiated by the fall , and how it continues depraved in the state of nature , hath been declared before . the sum is , that it is not able to discern spiritual things in a spiritual manner , for it is possessed with spiritual blindness or darkness , and is filled with enmity against god and his law , esteeming the things of the gospel to be foolishness , because it is alienated from the life of god through the ignorance that is in it : we must therefore enquire what is the work of the holy spirit on our minds in turning of us to god , whereby this depravation is removed , and this vitious state cured ; whereby we come to see and discern spiritual things in a spiritual manner ; that we may savingly know god and his mind as revealed in and by jesus christ. and this is several wayes declared in the scripture . sect. ( . ) he is said to give us an understanding ; john . . the son of god is come , and hath given us an understanding that we may know him that is true ; which he doth by his spirit . man by sin is become like the beasts that perish which have no understanding , psal. . , . men have not lost their natural intellective faculty or reason absolutely ; it is continued unto them with the free though impaired use of it , in things natural and civil . and it hat an advance in sin. men are wise to do evil . * but it is lost as to the especial use of it in the saving knowledg of god and his will ; to do good they have no knowledg , jer. . . for naturally , there is none that understandeth that seeketh after god , rom. . . it is corrupted not so much in the root and principle of its acting , as with respect unto their proper object , term , and end. wherefore although this giving of an understanding , be not the creating in us a-new of that natural faculty ; yet it is that gracious work in it , without which that faculty in us as depraved , will no more enable us to know god savingly , than if we had none at all . the grace therefore here asserted in the giving of an understanding , is the causing of our natural understandings to understand savingly . this david prayes for , psal. . . give me understanding and i shall keep thy law. the whole work is expressed by the apostle , ephes. . , , . that th● god of our lord jesus christ , the father of glory , may give unto you the spirit of wisdom and revelation in the knowledg of him , the eyes of your understanding being opened , that you may know what is the hope of his calling , &c. that the spirit of wisdom and revelation , is the spirit of god working those effects in us , we have before evinced . and it is plain , that the revelation here intended is subjective , in the enabling us to apprehend what is revealed , and not objective in new revelations which the apostle prayed not that they might receive . and this is further evidenced by the ensuing description of it , the eyes of your understanding being opened . there is an eye in the understanding of man , that is , the natural power and ability that is in it to discern spiritual things . but this eye is sometimes said to be blind , sometimes to be darkness , sometimes to be shut or closed . and nothing but the impotency of our minds to know god savingly , or discern things spiritually when proposed unto us , can be intended thereby . it is the work of the spirit of grace to open this eye , luke . . acts . . * and this is the powerful effectual removal of that depravation of our minds with all its effects , which we before described . and how are we made partakers hereof ? it is of the gift of god , freely and effectually working of it . for ( . ) he gives us the spirit of wisdom and revelation to that end. and ( . ) works the thing it self in us . he gives us an heart to know him , jer. . . without which we cannot so do , or he would not himself undertake to work it in us for that end . there is therefore an effectual , powerful , creating act of the holy spirit put forth in the minds of men in their conversion unto god , enabling them spiritually to discern spiritual things ; wherein the seed and substance of divine faith is contained . sect. . this is called the renovation of our minds ; renewed in the spirit of our minds , ephes. . . which is the same with being renewed in knowledg , col. . . and this renovation of our minds , hath in it a transforming power , to change the whole soul into an obediential frame towards god , rom. . . and the work of renewing our minds is peculiarly ascribed unto the holy spirit . tit. . . the renewing of the holy ghost . some men seem to fancy , yea , do declare , that there is no such depravation in or of the mind of man , but that he is able by the use of his reason to apprehend receive and discern those truths of the gospel which are objectively proposed unto it . but of the use of reason in these matters , and its ability to discern and judg of the sence of propositions , and force of inferences in things of religion , we shall treat afterwards . at present i only enquire whether men unregenerate be of themselves able spiritually to discern spiritual things , when they are proposed unto them in the dispensation of the gospel , so as their knowledg may be saving in and unto themselves and acceptable unto god in christ , and that without any especial internal effectual work of the holy spirit of grace in them and upon them ? if they say they are , as they plainly plead them to be , and will not content themselves with an ascription unto them of that notional doctrinal knowledg , which none deny them to be capable of , i desire to know , to what purpose are they said to be renewed by the holy ghost ; to what purpose are all those gracious actings of god in them before recounted ? he that shall consider what on the one hand the scripture teacheth us concerning the blindness , darkness , impotency of our minds with respect unto spiritual things when proposed unto us , as in the state of nature ; and on the other , what it affirms concerning the work of the holy ghost in their renovation and change , in giving them new power , new ability , a new active understanding , will not be much moved with the groundless confident unproved dictates of some concerning the power of reason in it self to apprehend and discern religious things , so far as we are required in a way of duty . this is all one as if they should say , that if the sun shine clear and bright , every blind man is able to see . sect. god herein is said to communicate a light unto our minds , and that so , as that we see by it , or perceive by it the things proposed unto us in the gospel usefully and savingly ; cor. . . god who commanded the light to shine out of darkness , hath shined in our hearts , to give the light of the knowledg of the glory of god , in the face of jesus christ. did god no otherwise work on the minds of men , but by an external objective proposal of truth unto them , to what purpose doth the apostle mention the almighty act of creating power , which he put forth and exercised in the first production of natural light out of darkness ? what allusion is there between that work , and the doctrinal proposal of truth to the minds of men ? it is therefore a confidence not to be contended with , if any will deny that the act of god in the spiritual illumination of our minds , be not of the same nature as to efficacy and efficiency , with that whereby he created light at the beginning of all things . and because the effect produced in us is called light , the act it self is described by shining . god hath shined into our hearts , that is , our minds , so he conveighs light unto them by an act of omnipotent efficiency . and as that which is so wrought in our minds is called light , so the apostle leaving his metaphor plainly declares what he intends hereby ; namely , the actual knowledg of the glory of god in the face of jesus christ ; that is , as god is revealed in christ by the gospel , as he declares v. . having therefore ( . ) compared the mind of man by nature with a respect unto a power of discerning spiritual things , to the state of all things under darkness before the creation of light : and , ( . ) the powerful working of god in illumination , unto the act of his omnipotency in the production or creation of light natural , he ascribes our ability to know , and our actual knowledg of god in christ unto his real efficiency and operation . and these things in part direct us towards an apprehension of that work of the holy spirit upon the minds of men in their conversion unto god , whereby their depravation is cured , and without which it will not so be . by this means and no otherwise , do we who were darkness become light in the lord , or come to know god in christ savingly , looking into and discerning spiritual things with a proper intuitive sight , whereby all the other faculties of our souls are guided and influenced unto the obedience of faith. sect. it is principally with respect unto the will and its depravation by nature , that we are said to be dead in sin. and herein is seated that peculiar obstinacy , whence it is that no unregenerate person doth , or can answer his own conviction , or walk up unto his light in obedience . for the will may be considered two wayes . ( . ) as a rational vital faculty of our souls . ( . ) as a * free principle , freedom being of its essence or nature . this therefore in our conversion to god is renewed by the holy ghost , and that by an effectual implantation in it , of a principle of spiritual life and holiness in the room of that original righteousness which it lost by the fall. that he doth so , is proved by all the testimonies before insisted on . ( . ) this is its renovation as it is a rational vital faculty ; and of this vivification see before . ( . ) as it 's a free principle , it is determined unto its acts in this case by the powerful operation of the holy ghost , without the least impeachment of its liberty or freedom as hath been declared . and that this is so , might be fully evinced , as by others , so by the ensuing arguments . for ( . ) if the holy ghost doth not work immediately and effectually upon the will , producing the creating in it a principle of faith and obedience , infallibly determining it in its free acts , then is all the glory of our conversion to be ascribed unto our selves , and we make our selves therein , by the obediential actings of our own free-will to differ from others who do not so comply with the grace of god ; which is denyed by the apostle , cor. . . neither can any purpose of god concerning the conversion of any one soul be certain and determinate , seeing after he hath done all that is to be done , or can be done towards it , the will remaining undetermined may not be converted , contrary to those testimonies of our saviour , rom. . . mat. . , . john . . neither can there be an original infallibility in the promises of god made to jesus christ , concerning the multitudes that should believe in him ; seeing it is possible no one may so do , if it depends on the undetermined liberty of their wills whether they will or no. and then also must salvation of necessity be of him that willeth , and of him that runneth , and not of god that shews mercy on whom he will have mercy , contrary to the apostle , rom. . , . and the whole efficacy of the grace of god , is made thereby to depend on the wills of men , which is not consistent with our being the workmanship of god created in christ jesus unto good works , ephes. . . nor on this supposition do men know what they pray for , when they pray for their own or other mens conversion to god , as hath been before declared . there is therefore necessary such a work of the holy spirit upon our wills , as may cure and take away the depravation of them before described , sreeing us from the state of spiritual death , causing us to live unto god , determing them in and unto the acts of faith and obedience . and this he doth , whilst , and as he makes us new creatures , quickens us who are dead in trespasses and sins , gives us a new heart , and puts a new spirit within us , writes his law in our hearts , that we may do the mind of god , and walk in his wayes ; worketh in us to will and to do , making them who were unwilling and obstinate , to become willing and obedient and that freely and of choice . sect. in like manner a prevailing love is implanted upon the affections by the spirit of grace , causing the soul with delight and complacency to cleave to god and his wayes . this removes and takes away the enmity before described with the effects of it ; deut. . . the lord thy god will circumcise thine heart , and the heart of thy seed , to love the lord thy god with all thy heart , and with all thy soul , that thou mayest live . this circumcision of the heart consists in the putting off the body of the sins of the flesh , as the apostle speaks col. . . he crucifies the flesh with the lusts and affections thereof . some men are inclined to think that all the depravation of our nature consists in that of the sensitive part of the soul , or our affections . the vanity and folly of which opinion hath been before discovered . yet it is not denied but that the affections are signally depraved , so that by them principally the mind and will do act those lusts that are peculiarly seated in them , or by them do act according to their perverse and corrupt inclinations , gal. . . jam. . , . wherefore in the circumcision of our hearts , wherein the flesh with the lusts affections and deeds thereof are crucified by the spirit , he takes from them their enmity , carnal prejudices , and d●praved inclinations , really though not absolutely and perfectly ; and instead of them , he fills us with holy spiritual love , joy , fear , and delight , not changing the being of our affections , but sanctifying and guiding them by the principle of saving-light and knowledg before described , and uniting them unto their proper object in a due manner . from what hath been spoken in this third argument , it is evident that the holy spirit designing the regeneration or conversion of the souls of men worketh therein effectually , powerfully , and irresistibly , which was proposed unto confirmation . sect. from the whole it appears that our regeneration is a * work of the spirit of god , and that not any act of our own , which is only so , is intended thereby . i say it is not so our own , as by outward helps and assistance to be educed out of the principles of our natures . and herein is the scripture express ; for mentioning this work directly with respect unto its cause , and the manner of its operation in the effecting of it , it assigns it positively unto god or his spirit ; pet. . . god according to his abundant mercy hath begotten us again . james . . of his own will begat he us with the word of truth . john . , , . born of the spirit . john . . born of god. and on the other hand it excludes the will of man from any active interest herein ; i mean , as to the first beginning of it . pet. . . born again , not of corruptible seed , but of incorruptible by the word of god , which liveth and abideth for ever . john. . . which were born , not of blood , nor of the will of the flesh , nor of the will of man but of god ; see matth. . . titus . . ephes. . , . it is therefore incumbent on them who plead for the active interest of the will of man in regeneration , to produce some testimonies of scriptures where it is assigned unto it , as the effect unto its proper cause . where is it said , that a man is born again , or begotten a-new by himself ? and if it be granted , as it must be so , unless violence be offered not only to the scripture but to reason and common sense , that what-ever be our duty and power herein , yet these expressions must denote an act of god and not ours , the substance of what we contend for is granted , as we shall be ready at any time to demonstrate . it is true , god doth command us to circumcise our hearts , and to make them new. but he doth therein declare our duty not our power ; for himself promiseth to work in us what he requireth of us . and that power which we have and do exercise in the progress of this work in sanctification and holiness , proceeds from the infused principle which we receive in our regeneration ; * for all which ends we ought to pray for him according to the example of holy men of old . the manner of conversion explained in the instance of augustine . chap. vi. the outward means and manner of conversion to god , or regeneration , with the degrees of spiritual operations on the minds of men and their effects , exemplified in the conversion of augustine , as the account is given thereof by himself . sect. as among all the doctrines of the gospel , there is none opposed with more violence and subtilty , than that concerning our regeneration by the immediate powerful , effectual operation of the holy spirit of grace ; so there is not scarce any thing more despised or scorned by many in the world , than that any should profess that there hath been such a work of god upon themselves , or on any occasion declare ought of the way and manner whereby it was wrought . the very mentioning hereof is grown a derision among some that call themselves christians ; and to plead an interest or concern in this grace , is to forfeit all a mans reputation with many who would be thought wise , and boast themselves to be rational . neither is this a practice taken up of late in these declining times of the world ; but seems to have been started and followed from days of old , possibly from the beginning ; yea the enmity of cain against abel was but a branch of this proud and perverse inclination . the instance of ishmael in the scripture is representative of all such as under an outward profession of the true religion , did or do scoff at those who being as isaac children of the promise do profess and evidence an interest in the internal power of it which they are unacquainted withal . and the same practice may be traced in succeeding ages . hence holy austin entring upon the confession of his greater sins , designing thereby to magnify the glory and efficacy of the grace of god in his conversion , provides against this scorn of men , which he knew he should meet withal . rideant , saith he , me arrogantes & nondum salubriter prostrati & elisi per te deus meus , ego tamen confiteor tibi dedecora mea , in laude tua ; confess : lib. . cap. . let arrogant men deride or scorn me , who were never savingly cast down nor broken in pieces by thee my god , yet i will confess my own shame unto thy praise . let none be offended with these expressions of being savingly or wholesomely cast down and broken of god ; for in the judgment of this great person they are not fanatical . we may not therefore think it strange ; if the same truth , the same practice , and profession of it , do still meet with the same entertainment . let them deride and scorn it , who were never humbled savingly , nor broken with a sense of sin , nor relieved by grace ; the holy work of gods spirit is to be owned , and the truth to be avowed as it is in jesus . sect. of the original depravation of our nature , we have treated sofar as is needful unto our present purpose . yet some things must yet be added concerning the effects of that depravation , which will conduce unto the right understanding of the way and manner whereby the spirit of god proceedeth for the healing and removal of it , which we have now under especial consideration . and we may observe ; sect. . that the corrupt principle of sin , the native habitual inclination that is in us unto evil , worketh early in our natures , and for the most part preventeth all the actings of grace in us . though some may be sanctified in or from the womb , yet in order of nature this native corruption hath first place in them ; for a clean thing cannot be brought out of an unclean , but that which i● born of the flesh is flesh . psal. . . the wicked are estrang●d from the womb ▪ they go astray as soon as they be born , speaking lyes . it is to no purpose to say that he speaks of wicked men ; that is , such who are habitually and profligately so . for whatever any man may afterwards run into by a course of sin , all men are morally alike from the womb , and 't is an aggravation of the wickedness of men , that it begins so early and holds on an uninterrupted course . children are not able to speak from the womb , as soon as they are born . yet here are they said to speak lyes . it is therefore the perverse acting of depraved nature in infancy , that is intended . for every thing that is irregular , that answers not the law of our creation and rule of our obedience , is a lye. and among the many instances collected by austin of such irregular actings of nature in its infant-state , one is peculiarly remarkable . confess . lib. . cap. . paulatim sentiebam ubi essem ; & voluntates meas volebam ostendere eis per quos implerentur , & non poteram : itaque jactabam membra , & voces signa ●imilia voluntatibus meis , pauca quae poteram & qualia poteram ; & cum mihi non ob●emperabatur , vel non intelligendo , vel ne obesset , indignabar non subditis majoribus , & liberis non servientibus , & me de illis slendo vindicabam . this he again repeats . cap. . an pro tempore illo bona erant , flendo petere etiam quod noxie daretur , indignari acriter non subjectis hominibus liberis , & majoribus ; hisque a quibus genitus est , multisque preterea prudentioribus , non ad nutum voluntatis obtemperantibus , feriendo nocere mihi quantum potest . quia non obeditur imperiis quibus perniciose obediretur ? ita imbecillitas membrorum infantilium innocens est , non animus infantium . those irregular and perverse agitations of mind and of the will or appetite , not yet under the conduct of reason , which appear in infants , with the indignation and little self-revenges wherewith they are accompanyed in their disappointments , when all about them do not subject themselves unto their inclinations it may be to their hurt , are from the obliquity of our nature and effects of that depraved habit of sin , wherewith it is wholly possessed . and by the frequency of these lesser actings are the mind and will prepared for those more violent and impetuous motions , which by the improving of their natural capacities , and the incitation of new objects presented unto their corruptions they are exposed unto and filled withal . god did not originally thus create our nature , a condition worse and inferiour unto that of other creatures ; in whose young ones there are none of these disorders , but a regular complyance with their natural instinct prevailes in them . and as the dying of multitudes of infants notwithstanding the utmost care for their preservation , whereas the young ones of other creatures all generally live if they have whereby their nature may be sustained , argues the imputation of sin unto them , for death entred by sin and passed upon all inasmuch as all have sinned ; so those irregular actings peculiar unto them , prove sin inherent in them or the corruption of their nature from their conceptions . sect. secondly with the increase of our natural faculties , and the strengthning of the members of our bodies , which by nature are become ready instruments of unrighteousness unto sin , rom. . . this perverse principle acts it self with more evidence frequency and success in the production of actual sin , or inordinate actings of the mind , will and affections . so the wiseman tells us , that childhood and youth are vanity , eccl. . . the mind of man in the state of childhood and youth puts it self forth in all kinds of vain actings , in foolish imaginations , perverse and froward appetites , falseness in words , with sensible effects of corrupt inclinations in every kind . austin's first book of confessions , is an excellent comment on that text wherein the vanity of childhood and youth are graphically described , with pathetical self-reflecting complaints concerning the guilt of sin which is contracted in them . some perhaps may think light of those ways of folly and vanity , wherein childhood doth , or left alone , would consume it self ; that there is no moral evil in those childish innocencies . that good man was of an other mind . istane est ( saith he ) innocentia puerilis ? non est domine , non est oro te deus meus , nam haec ipsa sunt quae a paedagogis & magistris , a nucibus pitulis passeribus , ad prefectos & reges , aurum , praedia , mancipia haec ipsa omnino quae succedentibus majoribus aetatibus transeunt . lib. . cap , . this is not innocency , it is not so . the same principle and habit of mind carried over unto riper age , and greater occasions bring forth those greater sins , which the lives of men are filled withal in this world. and who is there who hath a serious reverence of god , with any due apprehension of his holiness and a clear conviction of the nature of sin , who is not able to call over such actings in childhood which most think meet to connive at , wherein they may remember that perversity whereof they are now ashamed . by this means is the heart prepared for a further obduration in sin by the confirmation of native obstinacy . sect. thirdly ; unto those more general irregularities , actual sins do succeed , such i mean as are against the remaining light of nature or committed in rebellion unto the dictates and guidance of our minds and consciences , the influence of those intelligencies of moral good and evil , which are inseparable from the faculties of our souls . for although in some they may be stifled and over-born , yet can they never be utterly obliterated or extinguished , but will accompany the nature of man unto eternity , even in that condition wherein they shall be of no other use but to add to and increase its misery . amongst those we may call over one or two instances . lying is such a sin , which the depravation of nature in youth is prone to exert it self by , and that on sundry reasons not now to be enquired into : they go astray from the womb speaking lies . the first inducement of our nature unto sin , was by a lye ; and we fell in adam by giving credit thereunto . and there is in every sin a particular lye. but speaking falsly , contrary unto what they know to be true , is that which children are prone unto ; though some more than others , according as other vicious habits prevail in them , whose actings they foolishly think to that●h over and cover thereby . this that holy person whom we instance in acknowledgeth and bewaileth in himself ; non videbam voraginem turpitudinis in quam projectus eram ab oculis tuis ; nam in illis quid jam me turpius fuit , fallendo innumer abilibus mendaciis , & paedagogum & magistros & parentes amore ludendi ▪ & studio spestandi nngatoria , lib. . cap. . i saw not ( o god ) into what a gulf of filth , i was cast out from before thee ; for what was more filthy than i , whil'st out of love of playes , and desire of looking after vanities , i deceived teachers and parents with innumerable lyes . and this the good man was afterwards ex●eedingly humbled for , and from it learned much of the vileness of his own nature . and we find by experience , that a sense of this sin , oft-times accompanies the first real convictions that befal the souls of men . for when they seriously reflect upon themselves , or do view themselves in the glass of the law , they are not only sensible of the nature of this sin , but also how much they indulged themselves therein , partly whil'st they remember how on the least occasions they were surprized into it , which yet they neglected to watch against ; and partly understanding how sometimes they made it their business by premeditated falshoods so to cover other sins , as to escape rebuke and correction . the mention of these things will probably be entertained with contempt and scorn in this age , wherein the most prodigious wickednesses of men are made but a sport ; but god , his holiness , and his truth are still the same , what-ever alternations there may be in the world. and the holy psalmist seems to have some reflection on this vice of youth , when he prayes , that god would take from him the way of lying . of the same nature are those lesser thesis in despoiling their parents and governours of such things which they are not allowed to take and make use of for themselves . they rob their father or mother , and say it is no transgression , prov. . . so saith the same person ; furta etiam faciebam de cellario parentum & de mensis vel gula impuitante , vel ut haberem quod darem pueris ludum suum mihi quo pariter delectabantur tamen vendentibus . he sometimes stole from his parents , either to gratify his own sensual appetite , or to give unto his companions . in such instances doth original pravity exert it self in youth , or childhood , and thereby both increase its own power , and fortify the mind and the affections against the light and efficacy of conviction . sect. fourthly ; as men grow up in the state of nature sin gets ground in them and upon them subjectively and objectively . concupiscence gets strength with age and grows in violence , as persons arrive to ability for its exercise , the instruments of it in the faculties of the soul , organs of the senses and members of the body , growing every day more serviceable unto it , and more apt to receive impressions from it or to comply with its motions . hence some charge the sins of youth on the heat of blood , and the restlesness of the animal spirits , which prompt men unto irregularities and extravagancies . but these are only vehicula concupiscentiae , things which it makes use of to exert its poyson by . for sin turns every thing in this state unto its own advantage , and abuseth even the commandment it self to work in us all manner of concupiscence , rom. . . again , the objects of lust by the occasions of life are now multiplied . temptations increase with years , and the businesses of the world ; but especially by that corruption of conversation which is among the most . hence sundry persons are in this part of their youth , one way or other overtaken with some gross actual sin or sins . that all are not so , is a meer effect or preventing grace , and not at all from themselves . this the apostle respects in his charge ; tim. . . flee youthful lusts ; such lusts as work effectually and prevail mightily in those that are young , if not subduced by the grace of god. and david in a sense and from experience hereof prayes , that god would not remember the sins of his youth , psal. . . and a reflection from them is sometimes the torment of age ; job . . . so he in whom we have chosen to exemplifie the instances of such a course . he humbly confesseth unto god his falling into and being overtaken with great sins , such as fornication and uncleanness in his younger days , in the mire whereof he was long detained . to this purpose he discourseth at large , lib. . cap. , , . and of the reason of this his humble and publick acknowledgments , he gives this holy account . neque enim tibi deus meus , sed apud tenarro haec generi meo generi human● , quantulacunque ex particula incidere potest in istas meas literas . et ad quid hoc ? ut videlicet ego & quisquis haec legit cogitemus de quam profundo , clamandum sit ad te , cap. . i d●clare these things , o my god , not unto th●e , but before hee , or in thy presence , unto my own race , unto humane kind , whatever portion thereof may fall on these writings of mine . and unto what end ? namely , that i and every one who shall read these things may consider , out of what great depths we are to cry unto thee . so he who lived not to see the days wherein humble confession of sin was made a matter of contempt and scorn . sect. now there is commonly a two-fold event of mens falling under the power of temptat●ons and thereby into great actual sins . . god sometimes takes occasion from them to awaken their consciences unto a deep sense not only of that sin in particular whose guilt they have contracted , but of their other sins also . the great physician of their souls turns this poyson into a medicine ; and makes that wound which they have given themselves , to be the lancing of a festred sore . for whereas their oscitancy prejudices and custom of sinning , have taken away the sense of lesser sins , and securethem from reflections from them ; the stroke on their consciences from those greater provocations pierceth so deep , as that they are forced to entertain thoughts of looking out after a release or remedy . so did they of old at the sermon of peter , when he charged them with the guilt of a consent to the crucifying of jesus christ ; they were pricked to the heart and cryed out , men and brethren what shall we do ; acts. . , . sect. . with others it proves a violent entrance into a further pursuit of sin . the bounds of restraints , with the influence of natural light , being broken up and rejected , mens lusts being let loose do break through all remaining obstacles , and run out into the greatest compass of excess and riot ; observing no present evil to ensue on what they have done according to their first fears , they are emboldned to greater wickedness , eccl. . . and by this means is their conversion unto god rendred more difficult , and men thus wander away more and more from him unto the greatest distance that is recoverable by grace . for , sect. fifthly ; a course in , and a custom of sinning with many ensues hereon . such the apostle treats concerning , ephes. . , being past feeling , have given themselves over unto lasciviousness , to work all uncleanness with greediness . custom of sinning takes away the sense of it . the course of the world takes away the shame of it ; and love to it makes men greedy in the pursuit of it ; see confess . lib. . cap. . and this last effect of sin , as incited , provoked , and assisted by temptations , hath great variety in the effects and degrees of it . hence are the various courses of unhumbled sinners in the world , wherein the outrage and excess of some seems to justify others in their more sedate irregularities , and less conspicuous provocations . yea some who are not in any better state and condition as to their interest in the covenant of god than others , will yet not only startle at but really abhor those outrages of sin and wickedness which they fall unto : now this difference ariseth not from hence that the nature of all men is not equally corrupt and depraved , but that god is pleased to make his restraining grace effectual towards some , to keep them within those bounds of sinning which they shall not pass over , and to permit others so to fall under a conjunction of their lusts and temptations as that they proceed unto all manner of evil. moreover there are peculiar inclinations unto some sins , if not inlaid in , yet much enhaunced and made obnoxious unto incitations by the temperature of the body . and some are more exposed unto temptations in the world from their outward circumstances and occasions of life . hereby are some even precipitated to all manner of evil. but still the old man which is corrupt according unto deceitful lusts , is the same naturally in all . all difference as to good from evil , i mean not as to the nature of the things themselves , but as to mens interest in them , so as to adhere to the one and avoid the other , is from the will of god. thus he secretly prepares for some a better temperature of nature , docile and pliable unto such notices of things as may entertain their minds , and satisfy them above sensual delights . and some he disposeth in their education , callings , societies , aymes and designs in the world , into wayes inconsistent with open lewdness , which will much ballance their inclinations , besides his secret internal actings on their hearts and minds , whereof af●erwards . this is excellently expressed by austin , confess . lib. cap. . diligam te domine , & gratias agam , & confitear nomini tuo , quontam tant a dimisisli mihi mala & nefaria opera mea . gratiae tuae deputo & misericordiae tuae , quod peccata mea tanquam glaciem solvisti ; gratiae tuae deputo & quaecunque non feci mala . quid enim non facere potui qui etiam gratuitum ama●i facinus ? & omnia mihi dimissa esse fat or , & quae mea sponte feci mala & quae t● duce non feci ▪ quis est hominum qui suam cogitans infirmitatem , audet viribus suis trib ere c●stitatem atque innocentiam suam , ut minus amet te , quasi minus necessaria suerit erit misericordia tua , quâ condonas peccata conversis ad te ? qui enim vocatus ad te secutus est vocem tuam , & vitavit ea quae me de meipso recordan●em & fatentem legit , non me derideat , ab eo medico aegrum sanari a quo prestitum est ut non oegrotaret , vel potius ut minus oegrotaret . et ideo te tantundem imo vero amplius diligat , quia per quem me videt taatis peccatorum meorum languoriribus exui , per eum se videt tantis peccatorum lang ●oribus non implicari . i will love thee , o god , and thank thee and confess unto thy name , because thou hast forgiven me my evil and nefarious deeds . i impute it to thy grace and mercy , that thou hast made my sins to melt away as ice , and i impute it to thy grace as to all the evils which i have not done . for what could not i have done , who loved wickedness for it self ? all i acknowledg are forgiven me both the evils that i have done on my own accord , and what through thy guidance i have not done . who is there who considering his own weakness , dare ascribe his chastity or innocency unto his own strength , that he may less love thee , as though thy mercy were less necessary unto him , whereby thou forgivest the sins of them that are converted to thee . for let not him who being called of thee and having heard thy voice hath avoided the evils which i have confessed , deride me that being sick was healed of that physician , from whom he received the mercy not to be sick , or not to be so sick . sect. this brief account of the actings of corrupted nature until it comes unto the utmost of a recoverable alienation from god , may somewhat illustrate and set off the work of his grace towards us . and thus far , whatever habit be contracted in a course of sin , yet the state of men is absolutely recoverable by the grace of jesus christ administred in the gospel ; cor. . . , . no state of sin is absolutely unhealable until god hath variously dealt with men by his spirit . his word must be rejected , and he must be sinned against in a peculiar manner , before remission be impossible . all sins and blasphemies antecedent thereunto , may be forgiven unto men , and that before their conversion unto god , matth. . , . luke . . . wherefore the manner and degrees of the operations of this spirit of god on the minds of men , towards and in their conversion , is that which we shall now enquire into , reducing what we have to offer concerning it unto certain heads or instances . sect. first ; under the ashes of our collapsed nature there are yet remaining certain sparks of celestial fire , consisting in inbred notices of good and evil , of rewards and punishments , of the presence and all-seeing eye of god , of help and assistance to be had from him , with a dread of his excellencies where any thing is apprehended unworthy of him , or provoking unto him . and where there are any means of instruction from supernatural revelation by the word preached , or the care of parents in private , there they are insensibly improved and increased . hereby men do obtain an objective distinct knowledg of what they had subjectively and radically , though very imperfectly before . these notices therefore god oftentimes excites and quickens even in them that are young , so that they shall work in them some real regard of , and applications unto him . and those great workings about the things of god and towards him , which are sometimes found in children , are not more effects of nature . for that would not so act it self , were it not by one occasion or other for that end administred by the providence of god , effectually excited . and many can call over such divine v●s●tations in their youth , which now they understand to be so . to this purpose speaks the person mentioned ; puer coepi rogare te auxilium & refugium meum , & in tuam invocationem rum pebam nodos linguae meae , & regavi parvus non parvo affectu , ne in schola vapularem . he prayed earnestly to god as a refuge , when he was afraid to be b●at at school . and this he resolves into instruction , or what he had observed in others . invenimus homines rogantes te , & didicimus ab eis , sentientes te ut poteramus esse magnum aliquem qui posset etiam non apparens sensibus nostris , exaudire nos & subvenire vobis , lib. . cap. . and hereunto he add● some general instruction which he had from the word , cap. . and from the same principles , when he was a little after surprized with a fit of sickness , ●e cryed out with all earnestness that he might be baptized ; that so he night , as he thought , go to heaven ; for his father was 〈◊〉 yet a christian , whence he was not baptized in his infancy . vidisti domine cum adhuc puer essem , & quodam die pressus stomachi dolere repente astuarem pene mo●turus , vidisti deus meus , quoniam custos meus jam ●ras quo motu animi & qua fide baptismum christi tui , dei & domini mei stagitavi , cap. . such affections and occasional actings o● soul towards god , are wrought in many by the spirit . with the most they wear off and perish , as they did with him , who after this cast himself into many flagitious sins . but in some god doth in and by the use of these means , inlay their hearts with those seeds of faith and grace which he gradually cherisheth and increaseth . sect. secondly ; god works upon men by his spirit in outward means , to cause them to take some real and steady consideration of him , their own distance from him , and obnoxiousness unto his righteousness on the account of sin. it is almost incredible to apprehend , but that it is testified unto by daily experience , how men will live even where the word is read and preached ; how they will get a form of speaking of god , yea and of performing some duties of religion , and yet never come to have any steady thoughts of god , or of their relation to him , or of their concernment in his will. what-ever they speak of god , he is not in all their thoughts , psal. . . what-ever they do in religion , they do it not unto him , amos . . they have neither heard his voice at any time , nor seen his shape , john . . knowing nothing for themselves , which is their duty , job . . and yet it is hard to convince them that such is their condition . but when god is pleased to carry on his work of light and grace in them , they can call to mind and understand how it was with them in their former darkness . then will they acknowledg , that in truth they never had serious steady thoughts of god , but only such as were occasional and transient . wheresore god begins here with them , and thereby to subduct them from under the absolute power of the vanity of their minds . by one means or other he fixeth in them steady thoughts concerning himself , and their relation unto him . and there are several wayes which he proceedeth in for the effecting hereof . as , sect. . by some sudden amazing judgments whereby he revealeth his wrath from heaven against the ungodliness of men , rom. . . so waldo was affected when his companion was stricken dead as he walked with him in the fields ; which proved the occasion of his conversion unto god. so the psalmist describes the affections and thoughts of men ; when they are surprized with a storm at sea , psal. . , , , . an instance whereof we have in the mariners of jona's ship , chap. . , , . and that pharaoh who despised one day , saying , who is the lord that i should regard him ? being the next day terrified with thunder and lightning , cries out , intreat the lord for me that it may be so no more , exod. . . and such like impressions from divine power , most men at one time or other have experience of . . by personal afflictions , job . , . psal. . , . hos. . . affliction naturally speaks anger , and anger respects sin. it bespeaks it self to be god's messenger to call sin to remembrance , kings . . gen. . , . the time of affliction is a time of consideration , eccles. . . and if men be not obdurate and hardned almost unto practical atheism by a course of sinning , they cannot but bethink themselves who sends affliction , and for what end it is sent . hence great thoughts of the holiness of god , and of his hatred of sin , with some sense of mens own guilt and especial crimes will arise . and these effects many times prove preparatory and materially dispositive unto conversion . and not what these things are in themselves able to operate is to be considered , but what they are designed unto , and made effectual for by the holy ghost . . by remarkable deliverances and mercies ; so it was with naaman the syrian , kings . , , . sudden changes from great dangers and distresses by unexpected reliefs , deeply affect the minds of men , convincing them of the power , presence , and goodness of god. and this produceth a sense and acknowledgment of their own unworthiness of what they have received . hence also some temporary effects of submission to the divine will and gratitude do proceed . . an observation of the conversation of others , hath affected many to seek into the causes and ends of it . and this inclines them unto imitation , pet. . , . . the word in the reading or preaching of it is the principal means hereof . this the holy spirit employeth and maketh use of in his entrance into this work , cor. . , . for those convictions befal not men from the word universally or promiscuously , but as the holy spirit willeth and designeth . it is by the law that men have the knowledg of sin , rom. . . yet we see by experience , that the doctrine of the law is despised by the most that hear it . wherefore it hath not in it self a force or vertue alwayes to work conviction of sin in them unto whom it is outwardly proposed . only towards some the spirit of god is pleased to put forth an especial energie in the dispensation thereof . sect. by these and the like means doth god oft-times put the wildness of corrupted nature unto a stand , and stirs up the faculties of the soul by an effectual though not saving impression upon them , seriously to consider of its self , and its relation unto him and his will. and hereby are men oft-times incited and ingaged unto many duties of religion , as prayer for the pardon of sin , with resolutions of amendment ; and although these things in some are subordinated unto a further and more effectual work of the spirit of god upon them , yet with many they prove evanid and fading , their goodness in them being as a morning cloud , or as the early dew which passeth away , hos. . . and the reasons whence it is that men cast off these warnings of god , and pursue not their own intentions under them , nor answer what they lead unto are obvious . for ; sect. ( . ) the darkness of their minds being yet uncured , they are not able to discern the true nature of these divine intimations and instructions , but after a while regard them not , or reject them as the occasions of needless scruples and fears . ( . ) presumption of their present condition , that it is as good as it need be , or as is convenient in their present circumstances and occasions , makes them neglect the improvement of their warnings . ( . ) profane societies and relations , such as it may be scoff at and deride all tremblings at divine warnings , with ignorant ministers that undertake to teach what they have not learned , are great means of hardning men in their sins , and of forfeiting the benefit of these divine intimations . ( . ) they will as to all efficacy , and the motions they bring on the affections of men , decay , and expire of themselves , if they are not diligently improved . wherefore in many they perish through meer sloth and negligence . ( . ) satan applies all his engines to the defeatment of these beginnings of any good in the souls of men. ( . ) that which effectually and utterly overthrows this work , which causeth them to cast off these heavenly warnings , is meer love of lusts and pleasures , or the unconquered adherence of a corrupted heart unto sensual and sinful objects , that offer present satisfaction unto its carnal desires . by this means is this work of the spirit of god in the hearts and minds of many utterly defeated , to the increase of their guilt , an addition to their natural hardness , and the ruine of their souls . but in some of them he is graciously pleased to renew his work , and by more effectual means to carry it on to perfection , as shall be afterwards declared . sect. now there is scarce any of these instances of the care and watchfulness of god over the souls of men , whom he designs either to convince or convert for the ends of his own glory , but the holy person whom we have proposed as an example , gives an account of them in and towards himself , declaring in like manner how by the wayes and means mentioned they were frustrate and came to nothing . such were the warnings which he acknowledged that god gave him by the perswasions and exhortations of his mother , lib. . cap. . such were those which he had in sicknesses of his own , and in the death of his dear friend and companion , lib. . cap. , , . and in all the several warnings he had from god , he chargeth the want and guilt of their non-improvement on his natural blindness , his mind being not illuminated , and the corruption of his nature not yet cured , with the efficacy of evil society , and the course of the world in the places where he lived . but it would be tedious to transcribe the particular accounts that he gives of these things , though all of them singularly worthy of consideration . for i must say , that in my judgment there is none among the ancient or modern divines unto this day , who either in the declarations of their own experiences or their directions unto others , have equalled , much less out-gone him , in an accurate search and observation of all the secret actings of the spirit of god on the minds and souls of men , both towards and in their recovery or conversion . and in order hereunto , scarce any one not divinely inspired hath so traced the way of the serpent , of the effectual working of original sin in and on the hearts of men , with the efficacy communicated thereunto by various temptations and occasions of life in this world. the wayes also whereby the deceitfulness of sin in complyance with objective temptations , doth seek to elude and frustrate the work of god's grace when it begins to attempt the strong holds of sin in the heart , were exceedingly discovered unto him . neither hath any man more lively and expresly laid open the power of effectual and victorious grace , with the manner of its operation and prevalency . and all these things by the guidance of the good spirit of god , and attendance unto the word , did he exemplifie from his own experience in the whole work of god towards him . only it must be acknowledged that he declareth these things in such a way and manner , as also with such expressions , as many in our dayes would cry out on as fulsome and fanatical . sect. secondly ; in the way of calling men unto the saving knowledg of god , the holy spirit convinceth them of sin ; or he brings them under the power of a work of conviction . it is not my design , nor here in my way to handle the nature of the work of conviction , the means causes and effects of it . besides it hath been done at large by others . it is sufficient unto my purpose ; ( . ) to shew the nature of it in general . ( . ) the causes of it . ( . ) the wayes whereby men lose their convictions , and so become more and more hardned in sin . ( . ) how the holy spirit doth carry on the work in some unto compleat conversion unto god. sect. ( . ) for the nature of it in general ; it consists in a fixing the vain mind of a sinner upon a due consideration of sin , its nature , tendency and end , with his own concernment therein ; and a fixing of a due sense of sin upon the secure mind of the sinner , with suitable affections unto its apprehensions . the warnings before insisted on , whereby god excites men to some steady notices of him and themselves , are like calls given unto a man in a profound sleep , whereat being startled he lifts up himself for a little space , but oppressed with the power of his deep slumber , quickly layes him down again , as austin expresseth it . but this work of conviction abides with men , and they are no way able speedily to disintangle themselves from it . sect. now the mind of man which is the subject of this work of conviction , hath two things distinctly to be considered in it . ( . ) the understanding , which is the active noetical or contemplative power and faculty of it . ( . ) the affections wherein its passive and sensitive power doth consist . with respect hereunto there are two parts of the work of conviction . ( ) the fixing of the mind , the rational contemplative power of it , upon a due consideration of sin. ( ) the fixing of a due sense of sin on the practical , passive , sensible part of the mind , that is , the conscience and affections , as was said before . sect. . it is a great work to fix the vain mind of an unregenerate sinner on a due consideration of sin , its nature and tendency . the darkness of their own mind & inexpressible vanity , wherein i place the principal effect of our apostacy from god , do disenable , hinder , and divert them from such apprehensions . hence god so often complains of the foolishness of the people that they would not consider , that they would not be wise to consider their latter end . we find by experience this folly and vanity in many unto an astonishment . no reasons , arguments , entreaties by all that is naturally dear to them , no necessities can prevail with them to fix their minds on a due consideration of sin : moreover satan now employs all his engines to beat off the efficacy and power of this work. and when his temptations and delusions are mixed with men's natural darkness and vanity , the mind seems to be impregnably fortified against the power of conviction for although it be real conversion unto god. that overthrows the kingdom of satan in us ; yet this work of conviction raiseth such a combustion in it , that he cannot but fear it will be its end. and this strong man armed , would if possible keep his goods and house in peace . hence all sorts of persons have daily experience in their children , servants , relations , how difficult , yea how impossible it is to fix their minds on a due consideration of sin , until it be wrought in them by the exceeding greatness of the power of the spirit of god. wherefore herein consists the first part of this work of conviction ; it fixeth the mind on a due consideration of sin . so it is expressed ; psal. . . my sin is ever before me . god reproves men and sets their sins in order before their eyes , psal. . . hence they are necessitated as it were always to behold them , and that which way soever they turn themselves . fain they would cast them behind their backs , or cast out thoughts of them , but the arrows of god stick in them and they cannot take off their minds from their consideration . and whereas there are three things in sin ; ( ) the original of it and its native inherience in us , as psal. . . ( ) the state of it , or the obnoxiousness of men to the wrath of god on the account thereof ; ephes. . , , . ( ) the particular sins of mens lives ; in the first part of the work of conviction the minds of men are variously exercised with respect unto them , according as the spirit of god is pleased to engage and fix them . . as the mind is hereby fixed on the consideration of sin , so a sense of sin must also be fixed on the mind , that is , the conscience and affections . a bare contemplation of the concernments of sin is of little use in this matter . the scripture principally evidenceth this work of conviction or placeth it in this effect of a sense of sin , in trouble , sorrow , disquietment of mind , fear of ruine and the like ; see acts . . acts . . but this i must not enlarge upon . sect. this therefore is the second thing which we observe in god's gracious actings towards the recovery of the souls of men from their apostacy , and from under the power of sin . the principal efficient cause of this work is the holy ghost ; the preaching of the word , especially of the law , being the instrument which he maketh use of therein . the knowledg of sin is by the law , both the nature , guilt , and curse belonging to it , rom. . . there is ●herefore no conviction of sin , but what consists in an emanation of light and knowledg from the doct●ine of the law , with an evidence of its power and a sense of its curse . other means , as afflictions , dangers , sicknesses , fears , disappointments , may be made use of , to excite , stir up , and put an edge upon the minds and affections of men ; yet it is by one means or other from the law of god , that such a discovery is made of sin unto them , and such a sense of it wrought upon them , as belongs unto this work of conviction . but it is the spirit of god alone that is the principal efficient cause of it , or he works these effects on the minds of men. god takes it upon himself as his own work to reprove men and set their sins in order before their eyes ; psal. , . and that this same work is done immediately by the spirit is expresly declared , john. . . he alone it is who makes all means effectual unto this end and purpose . without his especial and immediate actings on us to this end , we may hear the law preached all the days of our lives and not be once affected with it . sect. and it may by the way be worth our observation , to consider how god designing the calling or conversion of the souls of men , doth in this holy wise providence over-rule all their outward concernments , so as that they shall be disposed into such circumstances , as conduce to to the end aymed at . either by their own inclinations and choice , or by the intervention of accidents crossing their inclinations , and frustrateing their designes , he will lead them into such societies , acquaintances , relations , places , means , as he hath ordained to be useful unto them for the great ends of their conviction and conversion . so in particular austin aboundeth in his contemplation on the holy , wise providence of god , in carrying of him from carthage to rome , and from thence to milan , where he heard ambrose preach every lords-day , which proved at length the means of his through-conversion to god. and in that whole course , by his discourse upon it , he discovers excellently as on the one hand , the variety of his own projections and designes , his aymes and ends , which oft-times were perverse and froward ; so on the other , the constant guidance of divine providence , working powerfully through all occurrences towards the blessed end designed for him . and i no way doubt but that god exercised him unto those distinct experiences of sin and grace in his own heart and wayes , because he had designed him to be the great champion of the doctrine of his grace against all its enemyes , and that not only in his own age , wherein it met with a fierce opposition , but also in all succeeding ages , by his excellent labours preserved for the use of the church : see confess . lib. . cap. . , , &c. tu spes mea in terra viventium , ad mutandum terrarum locum pro salute animae mea , & carthagini stimulos quibus inde avellerer admovebas ; & romae illecebras quibus attraberer proponebas mihi per homines qui diligebant vitam mortuam , hinc insana facientes inde vana pollicentes ; & ad corrigendos gressus meos utebaris occulte & illorum & mea perversitate , cap. . thou who art my hope in the land of the living , that i might remove from one country to another , for the salvation of my soul , didst both apply goads unto me at carthage whereby i might be driven from thence , and proposedst allurements unto me at rome , whereby i might be drawn thither , and this thou didst by men who loved the dead life in sin ; here doing things outragious , there promising things desirable to vain minds , whilst thou to correct and reform my ways didst secretly make use of their frowardness and mine . sect. . it must be granted that many on whom this work hath been wrought producing great resolutions of amendment , and much reformation of life , do lose all the power and efficacy of it , with all the impressions it had made on their affections . and some of these wax worse and more profligate in sinning than ever they were before . for having broken down the damm of their restraints , they pour out their lusts like a flood , and are more senseless than ever of those checks and fears with which before they were bridled and awed ; pet. . , . . so the person lately mentioned declares that after many convictions which he had digested and neglected , he was grown so obdurate and sensless , that falling into a feaver wherein he thought he should die and go immediately unto hell , he had not that endeavour after deliverance and mercy as he had many years before on lesser dangers . and this perverse effect is variously brought about . sect. ( . ) it is with most an immediate product of the power of their own lust. especially is it so with them who together with their convictions receive no gifts of the holy ghost . for as we observed their lusts being only checked and controuled , not subdued , they get new strength by their restraint , and rebel with success against conviction . such as these fall away from what they have attained suddenly ; math. . . . one day they seem to lye in hell by the terror of their convictions , and the next to be hasting towards it by their sins and pollutions . see luke . . , , . hos. . . cap. . . ( . ) this apostacy is promoted and hastned by others . as ( . ) such as undertaking to be spiritual guides and instructers of men in their way towards rest , who being unskilful in the word of righteousness , do heal their wounds slightly or turn them out of the way . seducers also it may be interpose their crafty deceits whereby they lye in wait to deceive , and so turn men off from those good ways of god whereinto they would otherwise enter . so it fell out with austin , who beginning somewhat to enquire after god , fell into the society and heresy of the manichees , which frustrated all the convictions which by any means he had received . ( . ) such as directly and that perhaps with importunity and violence , will endeavour to draw men back into the wayes of the world , and the pursuit of their lusts , pro. . , , , . so the same person declares with what earnestness and restless importunities , some of his companions endeavoured to draw him unto the spectacles and plays at rome . and it is not easily imagined with what subtilty some persons will intice others into sinful courses , nor what violence they will use in their temptations under a pretence of love and friendship . ( . ) the awe that is put on the minds of men in their convictions , arising from a dread of the terror of the law , and the judgments of god threatned therein , is apt of it self to wear off when the soul is a little accustomed unto it , and yet sees no evil actually to ensue , eccl. . . pet. . . sect. ( . ) in some the holy spirit of god is pleased to carry on this work of conviction toward a further blessed issue , and then two things ensue thereon in the minds of them who are so convinced . first , there will follow great and strange conflicts between their corruptions , and their convictions . and this doth especially manifest it self in them who have been accustomed unto a course of sinning , or have any particular sin wherein they delight , and by which they have given satisfaction unto their lusts. for the law coming with power and terror on the conscience , requires a relinquishment of all sins , at the eternal peril of the soul. sin hereby is incited and provoked , * and the soul begins to see its disability to conflict with that , which before it thought absolutely in its own power . for men that indulge themselves in their sins doubt not but that they can leave them at their pleasure . but when they begin to make head against them on the command of the law , they find themselves to be in the power of that which they imagined to be in theirs . so doth sin take occasion by the commandment to work in all men manner of concupiscence ; and those who thought themselves before to be alive , do find that it is sin which lives , and that themselves are dead . rom. . , , . sin rising up in rebellion against the law , discovers its own power and the utter impotency of them in whom it is , to contest with it or destroy it : but yet mens convictions in this condition will discover themselves , and operate two ways or in a twofold degree . sect. ( . ) they will produce some endeavours & promises of amendment and reformation of life . these men are unavoidably cast upon or wrought unto , to pacify the voice of the law in their consciences which bids them do so or perish . but such endeavours or promises for the most part hold only unto the next occasion of sinning , or temptation . an access of the least outward advantage or provocation unto the internal power of sin , sleights all such resolutions , and the soul gives up it self unto the power of its old ruler . such effects of the word are described , hos. . . so austin expresseth his own experience after his great convictions and before his full conversion , lib. . cap. . suspirabam ligatus non ferro alieno , sed ferrea mea voluntate . velle meum tenebat inimicus , & inde mihi catenam fecerat & constrinxerat me . quippe ex voluntate perversa facta est libido , & dum servitur libidini , facta est consuetudo ; & dum consuetudini non resistitur , facta est necessitas . quibus quasi ansulis quibusdam sibimet innexis , unde catenam appellavi , tenebat me obstrictum dura servitus . and he shews how faint and languid his endeavours were for reformation and amendment . sarcina seculi velut somno assolet dulciter premebar , & cogitationes quibus meditabar in te , similes erant conatibus exp●rgisci volentium , qui tamen snperati soporis altitudine remerguntur . and he confesseth that although through the urgency of his convictions he could not but pray that he might be freed from the power of sin , yet through the prevalency of that power in him , he had a secret reserve and desire not to part with that sin which he prayed against . cap. . petieram a te castitatem & dixeram da mihi castitatem & continentiam , sed noli modo , timebam etiam ne me cito exaudires , & cito sanares a morbo concupiscentiae , quam malebam expleri , quam extingui . sect. . these endeavours do arise unto great perplexities and distresses . for after a while the soul of a sinner is * torn and divided between the power of corruption , and the terror of conviction . and this falls out upon a double account . ( . ) upon some occasional sharpning of former convictions , when the sense of them hath been ready to wear off . ( . ) from the secret insinuation of a principle of spiritual life and strength into the will , whose nature and power the soul is as yet unacquainted withal . of both these we have signal instances in the person before mentioned ; for after all the means which god had used towards him for his conversion , whilst yet he was detained under the power of sin , and ready on every temptation to revert to his former courses , he occasionally heard one politianus giving an account of the conversion of two eminent courtiers who immediately renounced the world and betook themselves wholly to the service of god. this discourse god was pleased to make use of further to awake him , and even to amaze him . lib. . cap. . narrabat his politianus ; tu autem domine inter verba ejus retorquebas me ad meipsum , aufere●ns me a dorso meo ubi me posueram , dum nollem me attendere , & consulebas me ante faciem meam , ut viderem quam turpis essem , quam distortus & sordidus , maculosus & ulcerosus : & videbam , & horrebam , & quo a me fugerem non erat ; & si conabar a me avertere aspectum , narrabat ille quod narrabat , & tu me ( sursus ) opponebas mihi , & imprimebas me in oculos meos , ut invenirem iniquitatem meam & odissem . and a little after ; it a rodebar intus & confundebar pudore horribili vehementer , cum politianus talia loqueretur . the substance of what he sayes is ; that in and by that discourse of politianus , god held him to the consideration of himself , caused him to see and behold his own filth and vileness , until he was horribly perplexed and confounded in himself . so it often falls out in this work of the spirit of god. when his first warnings are not complyed withal , when the light he communicates is not improved ; upon the return of them they shall be mixed with some sense of severity . sect. this effect i say proceeds from hence , that under this work god is pleased secretly to communicate a principle of grace or spiritual life unto the will. this therefore being designed to rule and bear sway in the soul , begins its conflict effectually to eject sin out of its throne and dominion . for whereas when we come under the power of grace , sin can no longer have dominion over us , rom. . . so the spirit begins now to lust against the flesh , as gal. . . aiming at and intending a compleat victory or conquest . there was upon bare conviction a contest before in the soul , but it was meerly between the mind and conscience on the one hand , and the will on the other . the will was still absolutely bent on sin , only some head was made against its inclinations by the light of the mind before sin , and rebukes of conscience after it . but the conflict begins now to be in the will it self . a new principle of grace being infused thereinto , opposeth those habitual inclinations unto evil , which were before predominant in it . this fills the mind with amazement , and in some brings them to the very door of despair , because they see not how nor when they shall be delivered . so was it with the person instanced in lib. . cap. . voluntas nova quae mihi esse caeperit , ut te gratis colerem fruique te vellem , deus sola certa jucunditas , nondum erat idonea ad superandam priorem vetustate roboratam . ita duae voluntates meae , una vetus , alia nova , illa carnalis , illa spiritalis confligebant inter se , atque discordando dissipabant animam meam . sic intelligebam meo ipso experimento id quod legeram , quomod caro concupisceret adversus spiritum & spiritus adversus carnem ; ego quidem in utroque , sed magis ego in eo quod in me approbabam quam in eo quod in me improbabam . ibi enim magis jam non ego , quia ex magna parte id patiebar invitus , quod faciebam volens . the new will which began to be in me , whereby i would love thee , o my god the only certain sweetness , was not yet able to overcome my former will , confirmed by long continuance . so my two wills , the one old , the other new , the one carnal , the other spiritual , conflicted between themselves , and rent my soul by their disagreement . then did i understand by experience in my self what i hard read , how the flesh lusteth against the spirit , and the spirit lusteth against the flesh. i was my self on both sides , but more in that which i approved in my self than in what i condemned in my self . i was not more in that which i condemned , because for the most part i suffered unwillingly what i did willingly . this conflict between grace and sin in the will he most excellently expresseth , cap. , , . delivering those things which more or less are evident in the experience of those who have passed through this work. his fluctuations , his promises , his hopes and fears , the ground he got and lost , the pangs of conscience and travel of soul which he underwent in the new birth , are all of them graphically represented by him . sect. in this tumult and distress of the soul , god oftentimes quiets it by some suitable word of truth administred unto it , either in the preaching of the gospel , or by some other means disposed in his providence unto the same end. in the midst of this storm and disorder he comes and sayes , peace be still . for together with his word , he communicates some influence of his grace , that shall break the rebellious strength , and subdue the power of sin , and give the mind satisfaction in a full resolution for its everlasting relinquishment . so was it with him mentioned , when in the condition described he was hurried up and down almost like a distracted person , whilst he suffered the terrors of the lord , sometimes praying , sometimes weeping , sometimes alone , sometimes in the company of his friends , sometimes walking , and sometimes lying on the ground , he was by an unusual occurrence warned to take up a book and read : the book next him was that of paul's epistle , which taking up and opening , the place he first fixed his eyes upon , was rom. . , . let us walk honestly as in the day , not in rioting and drunkenness , not in chambering and wantonness , not in strife and envying ; but put ye on the lord jesus christ , and make not provision for the flesh to fulfil the lusts thereof . immediately on the reading of these words , there was an end put unto his perplexing conflict . he found his whole soul by the power of almighty grace subdued wholly to the will of god , and fixed unto a prevalent resolution of adhering to him with a relinquishment of sin , with an assured composure upon the account of the success he should have therein through jesus christ. immediately he declared what he had done , what had befallen him , first to his friend , then to his mother , which proved the occasion of conversion to the one , and inexpressible joy to the other . the end of the story deserves to be reported in his own words ; arripui librum , aperui , legi , — nec ultra volui legere nec opus erat . statim quippe cum fine hujusce sententiae quasi luce securitatis infusa cordi meo , omnes dubitationis tenebrae defugerunt . tum interjecto aut digito aut nescio quo alio signo codicem clausi , & tranquillo cum vultu indicavi alipio . at ille quid in se ageretur quod ego nesciebam sic indicavit . petit videre quid legissem ; ostendi , & attendit etiam ultra quam ego legeram , & ignorabam quid sequeretur . sequebatur vero , infirmum autem in fide assumite . quod ille ad se retulit mihique aperuit ; sed tali admonitione firmatus est , placitoque & proposito , bono & congruentissimo suis moribus , quibus a me in melius jam olim valde longeque distabat , sine ulla turbulenta cunctatione conjunctus est . inde ad matrem ingredimur , indicamus , gaudet ; narramus quemadmodum gestum sit , exultat & triumphat , & benedicit tibi , qui potens es ultra quam petimus aut intelligimus facere , lib. . cap. . having read these verses i would read no more , nor was there any need that so i should do . for upon the end of that sentence , as if a light of peace or security had been infused into my heart , all darkness of doubts fled away ; marking the book with my finger put into it , or by some other sign , i shut it , and with a quiet countenance declared what was done to alipius . and hereupon he also declared what was at work in himself , whereof i was ignorant . he desired to see what i had read , which when i had shewed him , he looked further than i had read , nor did i know what followed . but it was this , he that is weak in the faith receive , which he applyed unto himself and declared it unto me ; confirmed by this admonition , with a firm purpose and suitable to his manners , wherein he formerly much excelled me , he was joyned to me without any turbulent delay . we go in hereon unto my mother , and declare what was done ; she rejoyceth ; we make known the manner of it how it was done ; she exulteth and triumpheth , and blesseth thee , o god , who art able to do for us more than we know how to ask or understand . and these things doth the holy man express to bear witness , as he sayes , adversus typhum humani generis , to repress the swelling pride of mankind . and in the example of alipius we have an instance , how variously god is pleased to effect this work in men , carrying some through strong convictions , deep humiliations , great distresses , and perplexing terrors of mind , before they come to peace and rest ; leading others gently and quietly without any visible disturbances , unto the saving knowledge of himself by jesus christ. sect. secondly ; a second thing which befalls men under this work of conviction , is a dread and fear as to their eternal condition . there doth befal them an apprehension of that wrath which is due to their sins , and threatned in the curse of the law to be inflicted on them . this fills them with afflictive perturbations of mind , with dread and terror , consternation and humbling of their souls thereon . and what befalls the minds of men on this account , is handled by some distinctly under the names or titles of , dolor legalis , timor servilis , attritio mentis , compunctio cordis , humiliatio animae ; legal sorrow , servile fear , attrition of mind , compunction and humiliation , and the like . and as these things have been handled most of them by modern divines , and cast into a certain series and dependance on one another , with a discovery of their nature and degrees , and how far they are required in order unto sincere conversion and sound believing ; so they are all of them treated on in their way by the school-men , as also they were before them by many of the fathers . the charge therefore of novelty which is laid by some against the doctrine of these things , ariseth from a fulsome mixture of ignorance and confidence . whether therefore all things that are delivered concerning these things be right or no , sure enough i am that the whole doctrine about them for the substance of it , is no newer than the gospel , and that it hath been taught in all ages of the church . what is needful to be received concerning it , i shall reduce to the ensuing heads . sect. ( . ) conviction of sin being ordinarily by the law , either immediately or by light and truth thence derived ; there doth ordinarily accompany it a deep sense and apprehension of the eternal danger which the soul is lyable unto , on the account of the guilt of the sin whereof it is convinced . for the law comes with its whole power upon the mind and conscience . men may be partial in the law the law will not be partial . it doth not only convince by its ligh● , but also at the same time condemns by its authority . for what the law speaks , it speaks unto them that are under the law. it takes men under its power , and then shutting them under sin , it speaks unto them in great severity . this is called the coming of the commandment , and slaying of a sinner , rom. . . ( . ) this apprehension will ordinarily ingenerate disquieting and perplexing affections in the minds of men ; nor can it be otherwise where it is fixed and prevalent . as , ( . ) sorrow and shame , for and of what they have done . shame was the first thing wherein conviction of sin discovered it self , gen. . . and sorrow alwayes accompanieth it , acts . . hearing these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were pierced with perplexing grief in their heart . their eyes are opened to see the guilt and sense of sin , which pierceth them through with dividing sorrow . ( . ) fear of eternal wrath ; this keeps the soul in bordage , heb. . . and is accompanied with torment . the person so convinced , believes the threatning of the law to be true and trembles at it . an eminent instance whereof we have in our first parents also , gen. . . ( . ) perplexing unsatisfactory enquiries after means and ways for deliverance out of this present distress and from future misery . what shall we do ? what shall we do to be saved is the restless enquiry of such persons , mich. . . acts . acts. . ( . ) these things will assuredly put the soul on many duties , as prayer for deliverance , abstinence from sin , endeavours after a general change of life ; in all which and the like , this conviction puts forth and variously exerciseth its power . sect. ( . ) we do not ascribe the effects intended unto the meer working of the passions of the minds of men upon the rational consideration of their state and condition , which yet cannot but be grievous and afflictive . these things may be so proposed unto men and pressed on them , as that they shall not be able to avoid their consideration , and the conclusions which naturally follow on them . and yet they may not be in the least affected with them as we see by experience . wherefore we say moreover that the law or the doctrine of it , when the consciences of men are effectually brought under its power , is accompanied with a secret vertue from god called a spirit of bondage , which causeth a sense of the curse of it to take a deep impression on the soul , to fill it with fear and dread , yea sometimes with horror and despair . this the apostle calls the spirit of bondage unto fear , rom. . . and declares at large how all that are under the law , that is , the convincing and condemning power of it are in bondage , nor doth the law in the administration of it , lead or gender unto any thing else but bondage , gal. . , , . sect. ( . ) the substance of these things is ordinarily found in those who are converted unto god , when grown up unto the use of reason and capable of impressions from external administrations . especially are they evident in the minds and consciences of such as have been engaged in any open sinful couse or practice . but yet no certain rule or measure of them can be prescribed as necessary in or unto any antecedaneously unto conversion . to evince the truth hereof two things may be observed ; ( . ) that perturbations , sorrows , dejections , dread , fears , are no duty unto any ; only they are such things as sometimes ensue or are immitted into the mind upon that which is a duty indispensible , namely conviction of sin. they belong not to the precept of the law , but to its curse . they are no part of what is required of us , but of what is inflicted on us . there is a gospel-sorrow and humiliation after believing that is a duty , that is both commanded and hath promises annexed unto it . but this legal sorrow is an effect of the curse of the law and not of its command . ( . ) god is pleased to exercise a prerogative and sovereignty in this whole matter , and deals with the souls of men in unspeakable variety . some he leads by the gates of death and hell unto rest in his love , like the people of old through the waste and howling wilderness into canaan , and the paths of others he makes plain and easie unto them . some walk or wander long in darkness , in the souls of others christ is formed in the first gracious visitation . sect. ( . ) there is as was said , no certain measure or degree of these accidents or consequents of conviction to be prescribed unto any as antecedaneously necessary to sincere conversion and sound believing : but these two things in general are so ; ( . ) such a conviction of sin , that is of a state of sin , of a course of sin , of actual sins , against the light of natural conscience , as that the soul is satisfied that it is thereby obnoxious unto the curse of the law and the wrath of god. thus at least doth god conclude and shut up every one under sin on whom he will have mercy ; for every mouth must be stopped , and all become guilty before god , rom. . . gal. . . without this no man ever did nor will ever sincerely believe in jesus christ. for he calleth none unto him , but those who in some measure are weary or thirsty , or one way or other seek after deliverance . the whole he tells us , that is , those who so conceit themselves , have no need of a physician , they will neither enquire after him nor care to go unto him when they are invited so to do ; see isa. . . ( . ) a due apprehension and resolved judgment that there is no way within the compass of a man 's own contrivance to find out , or his ability to make use of and to walk in , nor any other way of god's appointment or approbation , which will deliver the soul in and from the state and condition wherein it is , and that which it fears , but only that which is proposed in the gospel by jesus christ. sect. ( . ) where these things are , the duty of a person so convinced , is to enquire after and to receive the revelation of jesus christ , and the righteousness of god in him , john . . and in order hereunto he ought ; ( . ) to own the sentence of the law under which he suffereth , justifying god in his righteousness , and the law in its holiness , what-ever be the issue of this dispensation towards himself , rom. . , . chap. . , . for god in this work intends to break the stubbornness of men's hearts , and to hide pride from them , rom. . . ( . ) not hastily to believe every thing that will propose it self unto him as a remedy or means of relief , mich. . , . the things which will present themselves in such a case as means of relief are of two sort . ( . ) such as the fears and superstitions of men have suggested or will suggest . that which hath raised all the false religion which is in the world , is nothing but a contrivance for the satisfaction of men's consciences under convictions . to pass by gentilism , this is the very life and soul of popery . what is the meaning of the sacrifice of the mas● , of purgatory , of pardons , penances , indulgences , abstinences , and the like things innumerable , but only to satisfie conscience by them perplexed with a sense of sin ? hence many among them after great and outragious wickednesses , do betake themselves to their highest monastical severity . the life and soul of superstition consists in endeavours to quiet and charm the consciences of men convinced of sin. ( . ) that which is pressed with most vehemency and plausibility , being suggested by the law it self in a way of escape from the danger of its sentence , as the sense of what it speaks represented in a natural conscience , is legal righteousness to be sought after in amendment of life . this proposeth it self unto the soul , as with great importunity , so with great advantages to further its acceptance . for ( . ) the matter of it is unquestionably necessary , and without it in its proper place and with respect unto its proper end , there is not sincere conversion unto god. ( . ) it is looked on as the sense of the law , or as that which will give satisfaction thereunto . but there is a deceit in all these things , as to the end proposed ; and if any amendment of life be leaned on to that purpose , it will prove a broken reed and pierce the hand of him that rests upon it . for although the law require at all times an abstinence from sin , and so for the future , which in a sinner is amendment of life ; yet it proposeth it not as that which will deliver any soul from the guilt of sin already contracted , which is the state under consideration . and if it win upon the mind to accept of its terms unto that end or purpose , it can do no more , nor will do less than shut up the person under its curse . sect. ( . ) it is the duty of persons in such a condition to beware of entangling temptation . as ( . ) that they have not attained such a degrec of sorrow for sin and humiliation , as is necessary unto them that are called to believe in jesus christ. there was indeed more reason of giving caution against temptations of this kind in former dayes , when preachers of the gospel dealt more severely , i wish i may not also say , more sincerely with the consciences of convinced sinners , that it is the manner of most now to do . but it is yet possible that herein may lie a mistake ; seeing no such degrees of these things as some may be troubled about , are prescribed for any such end , either in the law or gospel . ( . ) that those who perswade them to believe , know not how great sinners they are , but yet they know that christ called the greatest ; and it is an undervaluation of the grace of christ to suppose that the greatest sins should disappoint the effects of it in any that sincerely come unto him . sect. the last thing whereby this work of conversion to god is compleated , as to the outward means of it , which is the ingenerating and acting of faith in god by jesus christ , remains alone to be considered , wherein all possible brevity and plainness shall be consulted . and i shall comprize what i have to offer on this head in the ensuing observations . ( . ) this is the proper and peculiar work of the gospel , and ever was so form the first giving of the promise . the law was given by moses , but grace and truth came by jesus christ , john . . rom. . . pet. . . jam. . . ephes. . , , . ( . ) to this purpose it is necessary that the gospel , that is , the doctrine of it concerning redemption , righteousness and salvation by jesus christ , be declared and made known to convinced sinners . and this also is an effect of sovereign wisdom and grace , rom. . , , . ( . ) the declaration of the gospel is accompanied with a revelation of the will of god , with respect unto the faith and obedience of them unto whom it is declared . this is the work of god , the work which he requires at our hands , that we believe in him whom he hath sent , joh. . and this command of god unto sinners to believe in the lord jesus christ for life and salvation , the gospel teacheth us to press from the manifold aggravations which attend the sin of not complying therewith . for it is , as therein declared ; ( . ) a rejection of the testimony of god , which he gives unto his wisdom , love , and grace , with the excellency and certainty of the way of salvation of sinners by jesus christ , which is to make god a layar , joh. . . joh. . , . ( . ) a contempt of love and grace , with the way and means of their communication to lost sinners by the blood of the son of god , which is the highest provocation that can be offered unto the divine majesty . ( . ) in the declaration of the gospel the lord christ is in an especial manner proposed , as crucified and lifted up for the especial object of our faith , john . , . gal. . . and this proposition of christ hath included in it an invitation unto all convinced sinners to come unto him for life and salvation , isa. . . chap. . . ( . ) the lord christ being proposed unto sinners in the gospel , and their acceptance or receiving of him being urged on them , it is withal declared for what end he is so proposed . and this is in general to save them from their sins , mat. . . or the wrath to come whereof they are afraid , thess. . . for in the evangelical proposition of him there is included ; ( . ) that there is a way yet remaining for sinners , whereby they may escape the curse of the law , and the wrath of god which they have deserved , psal. . . job . . acts . . ( . ) that the foundation of these wayes lies in an atonement made by jesus christ unto the justice of god , and satisfaction to his law for sin , rom. . . cor. . . gal. . . ( . ) that god is well-pleased with this atonement , and his will is that we should accept of it , and acquiesce in it , cor. . , . isa. . , . rom. . , . ( . ) it is proposed and promised , that through and upon their believing , that is , on christ as proposed in the gospel for the only way of redemption and salvation , convinced sinners shall be pardoned , justified , and acquitted before god , discharged of the law against them , through the imputation unto them of what the lord christ hath done for them and suffered in their stead , rom. . . & . , . cor. . , . cor. . . ephes. . , , . ( . ) to prevail with and win over the souls of men unto a consent to receive christ on the terms wherein he is proposed ; that is , to believe in him , and trust unto him , to what he is , hath done and suffered , and continueth to do for pardon of sin , life and salvation , the gospel is filled with arguments , invitation , incouragements , exhortations , promises , all of them designed to explain and declare the love , grace , faithfulness , and good-will of god herein . in the due management and improvement of these parts of the gospel , consists the principal wisdom and skill of the ministers of the new testament . ( . ) among these various ways or means of the declaration of himself and his will , god frequently causeth some especial word , promise or passage to fix it self on the mind of a sinner , as we saw it in the instance before insisted on . hereby the soul is first excited to exert and act the faith wherewith it is endued , by the effectual working of the spirit of god before described . and by this means are men directed unto rest peace and consolation , in that variety of degrees wherein god is pleased to communicate them . ( . ) this acting of faith on christ through the promise of the gospel , for pardon , righteousness and salvation , is inseparably accompanied with , and that faith is the root and infallible cause of an universal ingagement of heart unto all holy obedience to god in christ , with a relinquishment of all known sin , necessarily producing a through-change and reformation of life , and fruitfulness in obedience . for as upon a discovery of the love of god in christ , the promises whereby it is exhibited unto us being mixed with faith , the soul of a poor sinner will be filled with godly sorrow and shame for its former sins , and will be deeply humbled for them ; so all the faculties of it being now renewed and inwardly changed , it can no more refrain from the love of holiness , and from an ingagement into a watchful course of universal obedience unto god , by such free actings as are proper unto it , than one that is new born can refrain from all acts of life natural , in motion desire of food and the like . vain and foolish therefore are the reproaches of some , who in an high course of a worldly life and profane , do charge others with preaching a justification by faith alone in christ jesus unto a neglect of holiness , righteousness and obedience of god , which such scoffers and fierce despisers of all that are good do so earnestly plead for . those whom they openly reflect upon , do unanimously teach , that the faith which doth not purifie the heart and reform the life , which is not fruitful in good works , which is not an effectual cause and means of repentance and newness of life , is not genuine nor pleadable unto justification , but empty , dead , and that which if trusted unto , will eternally deceive the souls of men. they do all of them press the indispensible necessity of universal holiness , godliness , righteousness or obedience to all the commands of god on surer principles , with more cogent arguments , in a more clear compliance with the will , grace , and love of god in christ , than any they pretend unto , who ignorantly and falsly traduce them , as those who regard them not . and as they urge an obediential holiness , which is not defective in any duty either towards god or man , which they either plead for or pretend unto ; so it contains that in it which is more sublime , spiritual , and heavenly , than what they are either acquainted with or do regard ; which in its proper place shall be made more fully to appear . sect. ( . ) those who were thus converted unto god in the primitive times of the church , were upon their confession or profession hereof admitted into church-society , and a participation of all the mysteries thereof . and this being the common way whereby any were added unto the fellowship of the faithfull , it was an effectual means of intense love without dissimulation among them all , on the account of their joynt interest in the grace of our lord jesus christ. and i shall shut up this discourse with one instance hereof , given us by austin in the conversion and admission into church-society , of victorinus a platonical philosopher ; as he received the story from simplicianus , by whom he was baptized ; ut ventum est ad horam profitendae fidei quae verbis certis retentisque memoriter , de loco eminentiore in conspectu populi fidelis romae reddi solet ab eis qui accessuri sunt ad gratiam tuam , oblatum esse dicebat victorino a presbyteris , ut secretius redderet , sicut non nullis qui verecundia trepidaturi videbantur offerri mos erat ; illum autem maluisse salutem suam in conspectu sanctae multitudinis profiteri , non enim erat salus quam docebat in rheterica & tamen eam publice professus erat . quanto minus vereri debuit mansuetam gregem tuam pronuncians verbum tuum , qui non verebatur in verbis suis turbas insanorum ? itaque ubi ascendit ut redderet , omnes sibimet invicem ut eum noverant , instrepurent nomen ejus strepitu congratulationis . quis autem ibi eum non noverat ? et sonuit presso sonitu per ora cunctorum , victorinus , victorinus ; cito sonuerunt exultatione quia videbant eum , cito siluerunt intentione ut audirent eum ; pronunciat ille fidem veracem praeclara fiducia , & volebant eum omnes rapere intro in cor suum ; & rapiebant amando & gaudeno . hae rapientium manus erant ; lib. . cap. . not a few things concerning the order , discipline , and fervent love of the primitive christians in their church-societies , are intimated and represented in these words , which i shall not here reflect upon . sect. and this is the second great work of the spirit of god in the new creation . this is a summary description of his forming and creating the members of that mystical body whose head is christ jesus . the latter part of our discourse concerning the external manner of regeneration or conversion unto god , with the gradual preparation for it and accomplishment of it in the souls of men , is that subject which many practical divines of this nation , have in their preaching and writings much insisted on and improved , to the great profit and edification of the church of god. but this whole doctrine , with all the declarations and applications of it , is now by some among our selves derided and exposed to scorn , although it be known to have been the constant doctrine of the most learned prelates of the church of england . and as the doctrine is exploded , so all experience of the work it self in the souls of men , is decried as fanatical and enthusiastical . to obviate the pride and wantonness of this filthy spirit , i have in the summary representation of the work it self now given , confirmed the several instances of it , with the experience of the great and holy man so often named . for whereas some of those by whom this doctrine and work are despised , are puffed up with a conceit of their excellency in the theatrical scoptical faculty of these days , unto a contempt of all by whom they are contradicted in the most importune of their dictates ; yet if they should swell themselves until they break , like the frog in the fable , they would never prevail with their fondest admirers , to admit them into a competition with the immortal wit , grace and learning of that eminent champion of the truth , and light of the age wherein he lived . book iv. the nature of sanctification and gospel holiness explained . chap. i. ( ) regeneration the way whereby the spirit forms living members for the mystical body of christ. ( ) carryed on by sanctification , thess. . . opened . ( ) god the only author of our sanctification and holiness . ( ) and that as the god of peace . ( ) sanctification described . ( ) a diligent enquiry into the nature whereof , with that of holiness , proved necessary . ( ) sanctification two-fold : . by external dedication ; . by internal purification . ( ) holiness peculiar to the gospel and its truth . ( ) not discernible to the eye of carnal reason . ( ) hardly understood by believers themselves . ( ) it passeth over into eternity . ( ) hath in it a present glory . ( ) is all that god requireth of us , and in what sense . ( ) promised unto us . ( ) how we are to improve the command for holiness . sect. in the regeneration or conversion of gods elect , the nature and manner whereof we have before described , consists the second part of the work of the holy spirit in order unto the compleating and perfecting of the new creation . as in the former he prepared a natural body for the son of god , wherein he was to obey and suffer according to his will , so by this latter he prepares him a mystical body , or members spiritually living , by uniting them unto him who is their head and their life , col. . . for as the body is one , and hath many members , and all the members of that one body , being many , are one body , so also is christ , cor. . . nor doth he leave this work in that beginning of it whereof we have treated , but unto him also it belongs to continue it , to preserve it , and to carry it on to perfection . and this he doth in our sanctification , whose nature and effects we are in the next place to enquire into . sect. our apostle in his first epistle to the thessalonians , chap. . having closely compiled a great number of weighty particular evangelical duties , and annexed sundry motives and enforcements unto them , closeth all his holy prescriptions with a fervent prayer for them , v. . and the very god of peace sanctifie you wholly , and let your whole spirit and soul , and body , be preserved blamelesse to the coming of our lord jesus christ. or , as i had rather read the words , and god himself even the god of peace sanctifie you throughout , that your whole spirit , and soul , and body , may be preserved blameless . the reason hereof is , because all the graces and duties which he had enjoyned them did belong unto their sanctification , which though their own duty was not absolutely in their own power , but was a work of god in them and upon them . therefore that they might be able thereunto and might actually comply with his commands , he prayes that god would thus sanctifie them throughout . that this shall be accomplished in them and for them , he gives them assurance from the faithfulness ( and consequently power and unchangeableness which are included therein ) of him who had undertaken to effect it , v. . faithfull is he that calleth you , who will also do it . now whereas this assurance did not arise nor was taken from any thing that was peculiar unto them , but merely from the consideration of the faithfulness of god himself , it is equal with respect unto all that are effectually called . they shall all infallibly be sanctified throughout , and preserved blameless to the coming of jesus christ. this therefore being the great priviledge of believers , and their eternal safety absolutely depending thereon , it requires our utmost diligence to search into the nature and necessity of it ; which may be done from this and the like places of scripture . sect. and in this place , ( ) the author of our sanctification , who only is so , is asserted to be god. he is the eternal spring and only fountain of all holiness ; there is nothing of it in any creature but what is directly and immediately from him . there was not in our first creation . he made us in his own image . and to suppose that we can now sanctifie or make our selves holy , is proudly to renounce and cast off our principal dependance upon him . we may as wisely and rationally contend , that we have not our being and our lives from god , as that we have not our holiness from him , when we have any . hereunto are the proud opinions of educeing an holiness out of the principles of nature to be reduced . i know all men will pretend that holiness is from god , it was never denyed by pelagins himself . but many with him would have it to be from god in a way of nature , and not in a way of especial grace . it is this latter way which we plead for , and what is from our selves , or educed by any means out of our natural abilities , is not of god in that way . for god as the author of grace , and the best of corrupted nature are opposed , as we shall see further afterwards ; and therefore ( ) is he that is the author of our sanctification so emphatically here expressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even god himself ; if he doth it not none other can do it ; it is no otherwise to be wrought nor effected : there is no other way whereby it may be brought about , nor doth it fall under the power or efficacy of any means absolutely whatever , but it must be wrought by god himself . he doth it of himself , from his own grace ; by himself , or his own power ; for himself , or his own glory : and that ( ) under this especial consideration , as he is the god of peace . sect. this title is ascribed unto god only by our apostle , and by him frequently , rom. . . chap. . . cor. . . phil. . . heb. . . were it unto our present purpose to discourse concerning the general nature of peace , i might shew how it is comprehensive of all order , rest and blessedness , and all that is in them . on this account the enclosure of it in this title unto god as its only possessour and author , belongs to the glory of his soveraign diadem . every thing that is contrary unto it , is evil , and of the evil one ; yea , all that is evil is so , because of its contrariety unto peace . well therefore may god be styled the god of peace . but these things i may not here stay to explain ; although the words are so comprehensive and expressive of the whole work of sanctification , and that holiness which is the effect thereof , as that i shall choose to found my whole discourse concerning this subject upon them . that which offers it self unto our present design from this expression , is the peculiar respect unto the work of our sanctification which lies in this especial property of god. wherefore he is said to sanctifie us as the god of peace . ( ) because it is a fruit and effect of that peace with himself which he hath made and prepared for us by jesus christ. for he was in christ reconciling the world unto himself , destroying the enmity which entred by sin , and laying the foundation of eternal peace . from hence it is , that he will sanctifie us or make us holy , without a respect whereunto he would no more do so , than he will sanctifie again the angels that have sinned , for whom there is no peace made , nor attonement . ( ) god , by the sanctification of our natures and persons preserves that peace with himself in its exercise , which he made and procured by the mediation of christ ; without which it could not be kept , nor continued . for in the duties and fruits thereof , consist all those actings towards god which a state of reconciliation , peace , and friendship do require . it is holiness that keeps up a sense of peace with god , and prevents those spiritual breaches which the remainders of our enmity would occasion . hence god as the author of our peace is the author of our holiness . god even god himself , the god of peace doth sanctifie us : how this is done immediately by the holy ghost , the spirit of love and peace , and wherein the nature of this work doth consist , are the things which must afterwards be more fully declared . and he is here said to sanctifie us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , universally and compleatly ; carrying on the work untill it comes to perfection . for two things are intended in that expression . . that our whole nature is the subject of this work , and not any one faculty or part of it . . that as the work it self is sincere and universal , communicating all parts of real holiness unto our whole natures , so it is carryed on to compleatness and perfection . both these in the ensuing words the apostle expresseth as the end and design of his prayer for them , and the effect of the work of grace which he prayed for . for ( ) the subject of this sanctification he makes to be our whole natures , which he distributes unto our entire spirits , souls and bodies ; and ( . ) the end of the whole is , the preservation of of us blameless in the peace of god unto the coming of christ , which will both of them be immediately more fully spoken unto . wherefore , sect. sanctification as here described , is the immediate work of god by his spirit upon our whole natures , proceeding from the peace made for us by jesus christ , whereby being changed into his likeness , we are kept entirely in peace with god , and are preserved unblameable , or in a state of gracious acceptation with him , according to the terms of the covenant , unto the end. sect. the nature of this work and its effect which is our holiness , with the necessity of them both , we must on many accounts with our utmost diligence enquire and search into . this both the importance of the truth it self , and the opposition thatis made unto it , render necessary . besides , whereas we are in the declaration of the especial operations of the holy ghost , although he be not so denominated originally from this peculiar work , as though he should be called holy meerly because he is the author of holiness in all that are made partakers of it , which we have before disproved ; yet there is a general consent , in words at least , among all who are called christians , that this is his immediate and proper work , or that he is the only sanctifier of all them that do believe : and this i shall take as yet for granted , although some among us , who not only pretend high to the preaching of holiness ( whatever be their practice ) but reproach others as weakning the necessity of it , do talk at such a rate as if in the holiness which they pleaded for , he had nothing to do in a peculiar manner . for it is no news to meet with queint and guilded discourses about holiness , intermixed with scoffing reflections on the work of the holy ghost therein . this work therefore of his we are in an especial manner to attend unto ; unless we would be found among the number of such as those who own themselves and teach their children , that the holy ghost sanctifies all the elect of god , and yet not only despise the work of holiness in themselves , but deride those who plead an interest therein as an effect of the sanctification of the spirit . for , such fruits of secret atheism doth the world abound withall . but our principal duty in this world , is to know aright what it is to be holy , and so to be indeed . sect. one thing we must premise to clear our ensuing discourse from ambiguity . and this is , that there is mention in the scripture of a twofold sanctification , and consequently of a two-fold holiness . the first is common unto persons and things , consisting in the peculiar dedication consecration or separation of them unto the service of god by his own appointment , whereby they become holy. thus the priests and levites of old , the arke , the altar , the tabernacle , and the temple , were sanctified and made holy. and indeed in all holiness whatever there is a peculiar dedication and separation unto god. but in the sense mentioned , this was solitary and alone ; no more belonged unto it but this sacred separation , nor was there any other effect of this sanctification . but ( secondly ) there is another kind of sanctification and holiness , wherein this separation to god is not the first thing done or intended , but a consequent and effect thereof . this is real and internal , by the communicating of a principle of holiness unto our natures , attended with its exercise in acts and duties of holy obedience unto god. this is that which in the first place we enquire after , and how far believers are therein and thereby peculiarly separated and dedicated unto god , shall be afterwards declared . and unto what we have to deliver concerning it we shall make way by the ensuing observations . sect. this whole matter of sanctification and holiness is peculiarly joyned with , and limited unto the doctrine , truth , and grace of the gospel ; for holiness is nothing but the implanting , writing , and realizing of the gospel in our souls . hence it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ephes. . . the holiness of truth , which the truth of the gospel ingenerates , and which consists in a conformity thereunto ; and the gospel it self is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tit. . . the truth which is according unto godliness , which declares that godliness and holiness which god requireth . the prayer also of our saviour for our sanctification is conformed therunto , john . . sanctifie them in ( or by ) thy truth , thy word is truth . and he sanctified himself for us , to be a sacrifice , that we might be sanctified in the truth . this alone is that truth which makes us free , john . . that is from sin and the law , unto righteousness in holiness . it belongs neither to nature nor the law , so as to proceed from them , or to be effected by them . nature is wholly corrupted and contrary unto it . the law indeed for certain ends was given by moses , but all grace and truth came by jesus christ. there neither is , nor ever was in the world , nor ever shall be , the least dram of holiness , but what flowing from jesus christ , is communicated by the spirit , according to the truth and promise of the gospel . there may be something like it as to its outward acts and effects , ( at least some of them ) something that may wear its livery in the world , that is but the fruit of mens own endeavours in compliance with their convictions , but holiness it is not , nor of the same kind or nature with it . and this men are very apt to deceive themselves withal . it is the design of corrupted reason to debase all the glorious mysteries of the gospel , and all the concernments of them . there is nothing in the whole mystery of godliness , from the highest crown of it , which is the person of christ , god manifested in the flesh , unto the lowest and nearest effect of his grace , but it labours to deprave , dishonour , and debase . the lord christ , it would have in his whole person to be but a meer man , in his obedience and suffering to be but an example , in his doctrine to be confin'd unto the capacity and comprehension of carnal reason , and the holiness which he communicates by the sanctification of his spirit , to be but that moral vertue which is common among men as the fruit of their own endeavours . herein some will acknowledge that men are guided and directed to a great advantage by the doctrine of the gospel , and thereunto excited by motions of the holy ghost himself put forth in the dispensation of that truth ; but any thing else in it , more excellent , more mysterious , they will not allow . but these low and carnal imaginations are exceedingly unworthy of the grace of christ , the glory of the gospel , the mystery of the recovery of our nature , and healing of the wound it received by the entrance of sin , with the whole design of god in our restauration into a state of communion with himself moral vertue is indeed the best thing amongst men that is of them . it far exceeds in worth , use , and satisfaction ; all that the honours , powers , profits , and pleasures of the world can extend unto . and it is admirable to consider , what instructions are given concerning it , what expressions are made of its excellency , what encomiums of its use and beauty by learned contemplative men among the heathen , the wisest of whom did acknowledge , that there was yet something in it which they could onely admire , and not comprehend . and very eminent instances of the practice of it were given in the lives and conversations of some of them . and as the examples of their righteousness , moderation , temperance , equanimity in all conditions , rise up at present unto the shame and reproach of many that are called christians , so they will be called over at the last day , as an aggravation of their condemnation . but to suppose that this moral vertue , whatever it be really in its own nature , or however advanced in the imaginations of men , is that holiness of truth which believers receive by the spirit of christ , is to debase it , to overthrow it , and to drive the souls of men from seeking an interest in it . and hence it is that some pretending highly a friendship and respect unto it , doe yet hate , despise , and reproach what is really so , pleasing themselves with the empty name , or withered carcase of vertue , every way inferiour as interpreted in their practice to the righteousness of heathens . and this in the first place should stir up our diligence in our enquiries after its true and real nature , that we decive not our selves with a false appearance of it , and that unto our ruine . sect. it is our duty to enquire into the nature of evangelical holiness , as it is a fruit or effect in us of the spirit of sanctification , because it is abstruse and mysterious , and ( be it spoken with the good leave of some , or whether they will or no ) undiscernable unto the eye of carnal reason . we may say of it in some sense as job of wisedom ; whence cometh wisedom , and where is the place of understanding , seeing it is hid from the eyes of all living , and kept close from the fowls of heaven ; destruction and death say , we have heard the same thereof with our ears : god understandeth the way thereof , and he knoweth the place thereof . and unto man he said , behold the fear of the lord that is wisedom , and to depart from evil is understanding , chap. . , , , . . this is that wisdom whose ways , residence , and pathes , are so hidden from the natural reason , and understandings of men . no man , i say , by their mere sight and conduct can know and understand aright the true nature of evangelical holiness ; and it is therefore no wonder if the doctrine of it be despised by many as an enthusiastical fancy . it is of the things of the spirit of god , yea it is the principal effect of all his operations in us and towards us . and these things of god knoweth no man but the spirit of god , cor. . . it is by him alone that we are enabled to know the things that are freely given unto us of god , v. , as this is , if ever we receive any thing of him in this world , or shall do so to eternity . eye hath not seen , nor ear heard , neither have entred into the heart of man , the things that god hath prepared for them that love him : the comprehension of these things is not the work of any of our natural faculties , but god reveals them unto us by his spirit , v. . . hence it often falls out as it did in the jews and pharisees of old , that those who are most zealous and industrious for and after a legal righteousness , walking in a strict attendance unto duties proportionable unto light and convictions , pretending to be it and bearing some resemblance of it , are the most fierce and implacable enemies of true evangelical holiness . they know it not , and therefore hate it ; they have embraced something else in its place and stead , and therefore despise and persecute it , as it befalls them who embrace error for truth in any kind . sect. ( ) believers themselves are oft-times much unacquainted with it , either as to their apprehension of its true nature , causes and effects , or at least as to their own interest and concernment therein . as we know not of our selves the things that are wrought in us of the spirit of god , so we seldom attend as we ought unto his instructing of us in them . it may seem strange indeed , that whereas all believers are sanctified and made holy , that they should not understand nor apprehend what is wrought in them and for them , and what abideth with them : but alas , how little do we know of our selves , of what we are , and whence are our powers and faculties even in things natural ? do we know how the members of the body are fashioned in the womb ? we are apt to be seeking after and giving reasons for all things , and to describe the progress of the production of our natures from first to last , so as if not to satisfie our selves , yet to please and amuze others ; for vain man would be wise , although he be like the wilde asses colt. the best issues of our consideration hereof is that of the psalmist : thou , o god , hast possessed my reins , thou hast covered me in my mothers wombe ; i will praise thee , for i am fearfully and wonderfully made , marvellous are thy works , and that my soul knoweth right well . my substance was not hid from thee when i was made in secret , and curiously wrought in the lowest parts of the earth . thine eyes did see my substance yet being unperfect , and in thy book all my members were written , which in continuance were fashioned , when as yet there was none of them , psal. . , , , . by diligent consideration of these things we may obtain a firm foundation to stand on , in an holy admiration of the infinite wisdom and goodness of that soveraign architect , who hath raised this fabrick unto his own glory ; and what we further attempt is vanity and curiosity . how little do we know of these souls of ours , and all that we do so , is by their powers and operations , which are consequential unto their beings . now these things are our own naturally , they dwell and abide with us ; they are we , and we are they , and nothing else ; yet is it no easie thing for us to have a reflex and intimate acquaintance with them . and is it strange if we should be much in the dark unto this new nature , this new creature , which comes from above , from god in heaven , wherewith our natural reason hath no acquaintance ? it is new , it is wonderfull , it is a work supernatural , and is known only by supernatural revelation . besides there are other things which pretend to be this gospel holiness and are not , whereby unspeakable multitudes are deluded and deceived . with some any reformation of life and abstinence from flagitious sins with the performance of the common duties of religion , is all which they suppose is required under this head of their duty . others contend with violence to substitute moral vertues by which they know not themselves what they intend , in the room thereof . and there is a work of the law , which in the fruits of it internal and external in the works of righteousness and dutyes , which is hardly and not but by spiritual light and measures to be distinguished from it . this also addes to the difficulty of understanding it aright , and should to our diligent enquiry into it . sect. ( ) we must also consider , that holiness is not confined to this life , but passeth over into eternity and glory . death hath no power over it to destroy it , or divest us of it . for ( ) its acts indeed are transient , but its fruits abide for ever in their reward . they who dye in the lord rest from their labours and their works follow them , rev. . . god is not unrighteous to forget their labour of love , heb. . . there is not any effect or fruit of holiness , not the least , not the giving of a cup of cold water to a disciple of christ in the name of a disciple , but it shall be had in everlasting remembrance , and abide for ever in its eternal reward . nothing shall be lost , but all the fragments of it shall be gathered up and kept safe for ever . every thing else how specious soever it be in this world shall be burnt up and consumed as hay and stubble ; when the least , the meanest , the most secret fruit of holiness , shall be gathered as gold and silver , durable substance , into gods treasury , and become a part of the riches of the inheritance of the saints in glory . let no soul fear the loss of any labour in any of the dutyes of holiness , in the most secret contest against sin , for inward purity , for outward fruitfulness , in the mortification of sin , resistance of temptations , improvement of grace , in patience , moderation , self-denyal , contentment , all that you do know , and what you do not know , shall all be revived , called over , and abide eternally in your reward . our father who now seeth in secret will one day reward openly . and the more we abound in these things the more will god be glorified in the recompence of reward . but this is not all , nor that which i intend . it abides ( ) for ever , and passeth over into glory in its principle or nature . the love wherewith we now adhere to god , and by which we act the obedience of faith towards the saints faileth not , it ends not when glory comes on , but is a part of it , cor. . . it is true some gifts shall be done away as useless in a state of perfection and glory , as the apostle there discourseth ; and some graces shall cease as to some especial acts and peculiar exercise , as faith and hope so far as they respect things unseen and future . but all those graces whereby holiness is constituted and wherein it doth consist , for the substance of them as they contain the image of god , as by them we are united and do adhere unto god in christ , shall in their present nature improved into perfection , abide for ever . in our knowledge of them therefore have we our principal insight into our eternal condition in glory : and this is as a firm foundation of consolation , so a part of our chiefest joy in this world. is it not a matter of unspeakable joy and refreshment that these poor bodyes we carry about us , after they have been made a prey unto death , dust , worms , and corruption , shall be raised and restored to life and immortality , freed from pains , sickness , weakness , weariness , and vested with those qualities in conformity to christs glorious body , which yet we understand not ? it is so also that these souls which now animate and rule in us , shall be delivered from all their darkness , ignorance , vanity , instability , and alienation from things spiritual and heavenly . but this is not all . these poor low graces which no live and are acting in us shall be continued , preserved , purified and perfected , but in their nature be the same as now they are , as our souls and bodies shall be . that love whereby we now adhere to god as our chiefest good , that faith whereby we are united to christ our everlasting head , that delight in any of the wayes or ordinances of god , wherein he is enjoyed according as he hath promised his presence in them ; that love and good-will which we have for all those in whom is the spirit , and on whom is the image of christ , with the entire principle of spiritual life and holiness which is now begun in any of us , shall be all purified , enhanced , perfected , and pass into glory . that very holiness which we here attain , those inclinations and dispositions , those frames of mind , those powers and abilities in obedience and adherence unto god , which here contend with the weight of their own weakness and imperfections , with the opposition that is continually made against them by the body of death that is utterly to be abolished , shall be gloriously perfected into immutable habits , unchangeably acting our souls in the enjoyment of god. and this also manifesteth of how much concernment it is unto us , to be acquainted with the doctrine of it , and of how much more to be really interested in it . yea , sect. ( ) there is spiritual and heavenly glory in it in this world. from hence is the church the kings daughter said to be all glorious within , psal. . . her inward adorning with the graces of the spirit making her beautifull in holiness , is called glory , and is so ; so also the progress and increase of believers herein , is called by our apostle their being changed from glory to glory , cor. . . from one degree of glorious grace unto another . as this next unto the comeliness of the righteousness of christ put upon us by the free grace of god , is our only beauty in his sight , so it is such as hath a real spiritual glory in it . it is the first-fruits of heaven ; and as the apostle argueth concerning the jews , that if the first-fruits were holy , then is the whole lump holy , so may we on the other side , if the whole weight , as he calls it , and fulness of our future enjoyments be glory , then are the first-fruits in their measure so also . there is in this holiness , as we shall see further afterwards , a ray of eternal light , a principle of eternal life , and the entire nature of that love whereby we shall eternally adhere unto god. the divine nature , the new immortal creature , the life of god , the life of christ , are all comprized in it . it represents unto god the glory of his own image renewed in us ; and unto the lord christ the fruits of his spirit and effect of his mediation , wherein he sees of the travail of his soul , and is satisfied . there is therefore no-nothing more to be abhorred , than those carnal low and unworthy thoughts which some men vent of this glorious work of the holy spirit , who would have it wholly to consist in a legal righteousness or moral vertue . sect. ( ) this is that which god indispensibly requireth of us . the full prosecution of this consideration we must put off unto our arguments for the necessity of it , which will ensue in their proper place . at present i shall shew , that not only god requireth holiness indispensibly in all believers , but also that this is all which he requireth of them or expecteth from them : for it comprizeth the whole duty of man. and this surely rendreth it needfull for us both to know what it is , and diligently to apply our selves unto the obtaining an assured participation of it . for what servant who hath any sense of his relation and duty , if he be satisfied that his master requireth but one thing of him , will not endeavour an acquaintance with it , and the performance of it . some indeed say that their holiness ( such as it is ) is the chief or only design of the gospel . if they intend that it is the first principal design of god in and by the gospel , and that not only as to the preceptive part of it , but also as unto its doctrinal and promissory parts , whence it is principally and emphatically denominated , it is a fond imagination . gods great and first design in and by the gospel is eternally to glorifie himself , his wisdom , goodness , love , grace , righteousness and holiness by jesus christ , eph. . , . and in order to this his great and supreme end , he hath designed the gospel , and designs by the gospel , which gives the gospel its design ; ( ) to reveal that love and grace of his unto lost sinners , with the way of its communication through the mediation of his son incarnate , as the only means whereby he will be glorified , and whereby they may be saved , acts . . ( ) to prevail with men in and by the dispensation of its truth , and encouragement of its promises , to renounce their sins and all other expectations of relief or satisfaction , and to betake themselves by faith unto that way of life and salvation which is therein declared unto them , cor. . , , , . col. . , , , . ( ) to be the means and instrument of conveying over unto them , and giving them a title unto , and a right in that grace and mercy , that life and righteousness which is revealed and tendred unto them thereby , mark . . ( ) to be the way and means of communicating the spirit of christ with grace and strength unto the elect , enabling of them to believe and receive the attonement , gal. . . ( ) hereby to give them vnion with christ as their spiritual and mystical head , us also to fix their hearts and souls in their choycest actings in their faith , trust , confidence and love immediately on the son of god as incarnate and their mediator , joh. . . wherefore the first and principal end of the gospel towards us , is to invite and encourage lost sinners unto the faith and approbation of the way of grace life and salvation by jesus christ , without a complyance wherewith in the first place , the gospel hath no more to do with sinners , but leaves them to justice the law and themselves . but now upon a supposition of these things , and of our giving glory to god by faith in them , the whole that god requireth of us in the gospel in a way of duty is , that we should be holy , and abide in the use of those means whereby holiness may be attained and improved in us . for if he requires any other thing of us it must be on one of these four accounts : . to make attonement for our sins ; or . to be our righteousness before him ; or . to merit life and salvation by ; or . to supererogate in the behalf of others . no other end can be thought of , besides what are the true ends of holiness whereon god should require any thing of us . and all the false religion that is in the world leans on a supposition that god doth require somewhat of us with respect unto these ends . but ( ) he requires nothing of us ( which we had all the reason in the world to expect that he would ) to make attonement or satisfaction for our sins , that might compensate the injuries we had done him by our apostasie and rebellion . for whereas we had multiplyed sins against him , lived in an enmity and opposition to him , and had contracted insupportable and immeasurable debts upon our own souls , terms of peace being now proposed , who could think but that the first thing required of us would be , that we should make some kind of satisfaction to divine justice for all our enormous and heynous provocations ? yea who is there that indeed doth naturally think otherwise ? so he apprehended who was contriving a way in his own mind how he might come to an agreement with god. micah . , . wherewith shall i come before the lord , and bow my self before the high god ? shall i come before him with burnt-offerings , with calves of a year old ? will the lord be pleased with thousands of rams , or with ten thousands of rivers of oyl ? shall i give my first-born for my transgression , the fruit of my body for the sin of my soul. this or something of this nature seems to be but a very reasonable enquiry for a guilty self-condemned sinner , when first he entertains thoughts of an agreement with the holy sin-avenging god ? and this was the foundation of all that cruel and expensive superstition that the world was in bondage unto for so many ages . mankind generally thought that the principal thing which was required of them in religion , was to attone and pacifie the wrath of the divine power , and to make a compensation for what had been done against him . hence were their sacrifices of hecatombs of beasts , of mankind , of their children , and of themselves , as i have elsewhere declared . and the same principle is still deep rooted in the minds of convinced sinners ; and many an abby , monastery , colledge and almes-house hath it founded . for in the fruits of this superstition the priests which set it on work , alwayes shared deeply . but quite otherwise in the gospel there is declared and tendred unto sinners , an absolute free pardon of all their sins , without any satisfaction or compensation made or to be made on their part , that is by themselves , namely on the account of the attonement made for them by jesus christ. and all attempts or endeavours after works or duties of obedience in any respect satisfactory to god for sin , or meritorious of pardon , do subvert and overthrow the whole gospel . see cor. . , , , . wherefore in answer to the enquiry before mentioned the reply in the prophet is , that god looks for none of these things , and that all such contrivances were wholly vain ; he hath shewed thee o man , what is good , and what doth the lord require of thee , but to do justly and to love mercy , and to walk humbly with thy god ? v. . which last expression comprizeth the whole of our covenant-obedience , gen. . . as the two former are eminent instances of it in particular . ( ) he requireth nothing of us in a way of righteousness for our justification for the future ; that this also he would have done we might have justly expected . for a righteousness we must have or we cannot be accepted with him . and here also many are at a loss , and resolve that it is a thing fond and inconvenient to think of peace with god without some righteousness of their own on the account whereof they may be justified before him ; and rather than they will forgoe that apprehension they will let goe all other thoughts of peace and acceptance . being ignorant of the righteousness of god , they go about to establish their own righteousness , and do not submit themselves unto the righteousness of god ; nor will they acquies●e in it that christ is the end of the law for righteousness to every one that believeth , as rom. . , . but so it is , that god requireth not this of us in the gospel ; for we are justified freely by his grace through the redemption that is in christ jesus . rom. . . and we do therefore conclude , that a man is justified by faith , without the works of the law , v. . so rom. . , . neither is there any mention in the whole gospel , of god's requiring a righteousness in us upon the account whereof we should be justified before him , or in his sight . for the justification by works mentioned in james consists in the evidencing and declaration of our faith by them . ( ) god requireth not any thing of us whereby we should purchase or merit for our selves life and salvation . for we are saved by grace through faith , not of works lest any man should boast , ephes. . , . god doth save us neither by nor for the works of righteousness which we have done , but according to his own mercy , titus . . so that although on the one side , the wages of sin is death , there being a proportion in justice between sin and punishment ; yet there is none between our obedience and our salvation ; and therefore eternal life is the gift of god through jesus christ our lord , rom. . . god therefore requires nothing at our hands under this notion or consideration ; nor is it possible that in our condition any such thing should be required of us . for whatever we can do is due before-hand on other accounts , and so can have no prospect to merit what is to come . who can merit by doing his duty ? our saviour doth so plainly prove the contrary as none can further doubt of it than of his truth and authority , luke . . nor can we do any thing that is acceptable to him , but what is wrought in us by his grace . and this overthrowes the whole nature of merit which requires , that that be every way our own whereby we would deserve somewhat else at the hands of another , and not his more than ours . neither is there any proportion between our duties and the reward of the eternal enjoyment of god. for besides that they are all weak , imperfect , and tainted with sin , so that no one of them is able to make good its own station for any end or purpose in the strictness of divine justice , they altogether come infifinitely short of the desert of an eternal reward by any rule of divine justice . and if any say that this merit of our works depends not on , nor is measured by strict justice , but wholly by the gracious condescension of god who hath appointed and promised so to reward them ; i answer in the first place , that this perfectly overthrowes the whole nature of merit : for the nature of merit consists entirely and absolutely in this , that to him that worketh the reward is reckoned of debt , and not of grace , rom. . . and these two are contrary and inconsistent ; for what is by grace is no more of works , otherwise grace is no more grace ; and what is of works is no more of grace , otherwise work is no more work. rom. . . and those who go about to found a merit of ours in the grace of god , do endeavour to unite and reconcile those things which god hath everlastingly separated and opposed . and i say ( secondly ) that although god doth freely , graciously and bountifully reward our dutyes of obedience , and upon the account of his covenant and promise he is said to be , and he is righteous in his so doing , yet he every where declares that what he so doth , is an act of meer grace in himself , that hath not respect unto any thing but only the interposition and mediation of jesus christ. in this sense god in the gospel requireth of us nothing at all . ( . ) much less doth he require of any , that they should do such things as being no way necessary unto that obedience which themselves personally owe unto him , may yet by their supererogation therein , redound to the advantage and benefit of others . this monstrous fiction which hath out-done all the pharisaisme of the jewes we are engaged for to the church of rome , as a pretence given to the piety , or rather covering of the impiety of their votaries . but seeing on the one hand that they are themselves who pretend to these works but flesh , and so cannot on their own account be justified in the sight of god , so it is extreme pride and cursed self-confidence for them to undertake to help others by the merit of those works whose worth they stand not in need of ; concerning which it will be one day said unto them , who hath required these things at your hands ? but now whereas god requireth none of these things of us , nothing with respect unto any of these ends , such is the perversness of our minds by nature , that many think that god requireth nothing else of us , or nothing of us but with respect unto one or other of these ends ; nor can they in their hearts conceive why they should perform any one duty towards god , unless it be with some kind of regard unto these things . if they may do any thing whereby they may make some recompense for their sins that are past , at least in their own minds and consciences , if any thing whereby they may procure an acceptance with god , and the approbation of their state and condition , they have something which as they suppose may quicken and animate their endeavours . without these considerations , holy obedience is unto them a thing lifeless and useless . others will labour and take pains both in wayes of outward mortification and profuse munificence in any way of superstitious charity , whilest they are perswaded or can perswade themselves that they shall merit eternal life and salvation thereby , without much being beholding to the grace of god in christ jesus . yea all that hath the face or pretence of religion in the papacy , consists in a supposition , that all which god requireth of us , he doth it with respect unto these ends , of attonement , justification , merit and supererrogation . hereunto do they apply all that remains of the ordinances of god amongst them , and all their own inventions are managed with the same design . but by these things is the gospel and the faith of our lord jesus christ made of none effect . herein then i say lies the express opposition that is between the wisdom of god in the mystery of the gospel , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wisdom of the flesh , or our carnal reason . god in his dealing with us by the gospel , takes upon his own grace and wisdom the providing of an attonement for our sins , a righteousness whereby we may be justified before him , and the collation of eternal life upon us , all in and by him who of god is made unto us wisdom and righteousness and sanctification and redemption . but withall he indispensibly requires of us holiness and universal obedience for the ends that shall be declared afterwards . this way , thinks the wisdom of the flesh or carnal reason is meer foolishness as our apostle testifies , cor. . , . but such a foolishness it is , that is wiser than men , v. . that is a way so excellent and full of divine wisdom , that men are not able to comprehend it . wherefore in opposition hereunto carnal reason concludes , that either what god requires of us is to be done with respect unto the ends mentioned , some or other , or all of them , or that it is no great matter whether it be done or no. neither can it discern of what use our holiness or obedience unto god should be if it serve not unto some of these purposes . for the necessity of conformity to god , of the renovation of his image in us before we are brought unto the enjoyment of him in glory , the authority of his commands , the reverence of his wisdom , appointing the way of holiness and obedience as the means of expressing our thankfulness , glorifying him in the world , and of coming to eternal life , it hath no regard unto . but the first true saving light that shines by the gospel from jesus christ into our souls begins to undeceive us in this matter . and there is no greater evidence of our receiving an evangelical baptisme , or of being baptized into the spirit of the gospel , than the clear compliance of our minds with the wisdom of god herein . when we find such constraining motives unto holiness upon us , as will not allow the least subducting of our souls from an universal attendance unto it , purely on the ends of the gospel without respect unto those now discarded , it is an evidence that the wisdom of god hath prevailed against that of the flesh in our minds . wherefore holiness with the fruits of it , with respect unto their proper ends , which shall afterwards be declared , is all that god requireth of us . and this he declares in the tenor of the covenant with abraham , gen. . . i am god almighty , walk before me and be thou perfect . this is that , and this is all that i require of thee , namely thy holy obedience ; for all other things wherein thou art concerned i take them all upon my own almighty power or all-sufficiency ; as he sayes elsewhere , that the whole of man is to fear god and keep his commandements . and the consideration hereof taken singly and by its self , is sufficient with all that have any regard unto god , or their own eternal welfare , to convince them of what importance these things are unto them . sect. ( ) but neither yet are we left in this matter merely under the authority of gods command with an expectation of our complyance with it from our own ability and power ; god moreover hath promised to sanctifie us , or to work this holiness in us , the consideration whereof will give us yet a nearer prospect into its nature . he that requires it of us , knows that we have it not of our selves . when we were in our best condition by nature in the state of original holiness , vested with the image of god , we preserved it not . and is it likely that now in the state of lapsed and depraved nature it is in our own power to restore our selves , to re-introduce the image of god into our souls and that in a far more eminent manner than it was at first created by god ? what needed all that contrivance of infinite wisdom and grace for the reparation of our nature by jesus christ , if holiness wherein it doth consist be in our own power , and educed out of the natural faculties of our souls ? there can be no more fond imagination befall the minds of men , than that defiled nature is able to cleanse it self , or depraved nature to rectifie it self , or we who have lost that image of god which he created in us , and with us , should create it again in our selves by our own endeavours . wherefore when god commandeth and requireth us to be holy , he commands us to be that which by nature and of our selves we are not ; and not only so , but that which we have not of our selves a power to attain unto . whatever therefore is absolutely in our own power , is not of that holiness which god requireth of us . for what we can do our selves , there is neither necessity nor reason why god should promise to work in us by his grace . and to say , that what god so promiseth to work he will not work or effect indeed , but only perswade and prevail with us to do it , is through the pride of unbelief to defie the truth and grace of god , and with the spoyls of them to adorn our own righteousness and power . now god hath multiplyed his promises to this purpose , so that we shall need to call over only some of them in way of instance . jerem. . . i will put my law in your inward parts , and write it in your hearts , and will be your god and ye shall be my people . chap. . , . i will give them one heart and one way , that they may fear me for ever , and i will put my fear in their hearts that they shall not depart from me . ezek. . , . a new heart will i give you , and a new spirit will i put within you , and i will take away the stony heart out of your flesh , and i will give you an heart of flesh , and i will put my spirit within you , and cause you to walk in my statutes , and ye shall keep my judgments and do them . v. . i will sprinkle clean water upon you , and you shall be clean from all your filthiness : v. . i will also save you from all your uncleanness . the whole of our sanctification and holiness is comprized in these promises . to be cleansed from the defilements of sin whatever they be , to have an heart inclined , disposed , enabled , to fear the lord alwayes , and to walk in all his wayes and statutes accordingly , with an internal habitual conformity of the whole soul unto the law of god , is to be sanctified or to be holy. and all this god promiseth directly to work in us and to accomplish himself . in the faith of these promises and for the fulfilling of them , the apostle prayeth for the thessalonians , as we observed at our entrance , that the god of peace himself would sanctifie them throughout , whereby their whole spirits souls and bodies might be preserved blameless to the coming of jesus christ. and hence is evident what we before observed , that what is absolutely in our own power is not of the nature of , nor doth necessarily belong unto holiness whatever it be . the best of the intellectual or moral habits of our minds which are but the natural improvement and exercise of our facultyes , neither are nor can be our holiness ; nor do the best of our moral duties as meerly and only so , belong thereunto . by these moral habits and duties we understand the powers faculties or abilities of our souls exercised with respect and in obedience unto the commands of god , as excited , perswaded , and guided by outward motives , rules , arguments and considerations . plainly , all the power we have of our selves to obey the law of god , and all that we do in the pursuit and exercise of that power , upon any reasons , motives or considerations whatever , which may all be resolved into fear of punishment and hope of reward , with some present satisfactions of mind , on the account of ease in conscience within , or outward reputation , whether in abstinence from sin or the performance of duties , are intended hereby , and are not that holiness which we enquire after . and the reason is plain , even because those things are not wrought in us by the power of the especial grace of god in the pursuit of the especial promise of the covenant as all true holiness is . if any shall say , that they are so wrought in us they do expresly change the nature of them . for thereby those powers would be no more natural but supernatural ; and those dutyes would be no more meerly moral but evangelical and spiritual , which is to grant all we contend for : wherefore that which men call moral vertue is so far from being the whole of internal grace or holiness , that if it be no more than so , it belongs not at all unto it , as not being effected in us by the especial grace of god according to the tenor and promise of the covenant . and we may here divert a little to consider what ought to be the frame of our minds in the pursuit of holiness with respect unto these things ; namely what regard we ought to have unto the command on the one hand , and to the promise on the other ; to our own duty and to the grace of god. some would separate these things as inconsistent . a command they suppose leaves no room for a promise , at least not such a promise as wherein god should take on himself to work in us what the command requires of us . and a promise they think takes off all the influencing authority of the command . if holiness be our duty there is no room for grace in this matter ; and if it be an effect of grace there is no place for duty . but all these arguings are a fruit of the wisdom of the flesh , before-mentioned , and we have before disproved them . the wisdom that is from above teacheth us other things . it is true our works and grace are opposed in the matter of justification as utterly inconsistent ; if it be of works it is not of grace , and if it be of grace it is not of works , as our apostle argues , rom. . . our duty and gods grace are no where opposed in the matter of sanctification , yea the one doth absolutely suppose the other . neither can we perform our duty herein without the grace of god ; nor doth god give us this grace unto any other end but that we may rightly perform our duty . he that shall deny either that god commands us to be holy in a way of duty , or promiseth to work holiness in us in a way of grace , may with as much modesty reject the whole bible . both these therefore we are to have a due regard unto , if we intend to be holy. and ( ) our regard unto the command consisteth in three things . . that we get our consciences alwayes affected with the authority of it , as it is the command of god. this must afterwards be enlarged on . where this is not there is no holiness . our holiness is our obedience ; and the formal nature of obedience ariseth from its respect unto the authority of the command . . that we see and understand the reasonableness , the equity , the advantage of the command . our service is reasonable service ; the wayes of god are equal ; and in the keeping of his commands there is great reward : if we judge not thus , if we rest not herein , and are thence filled with indignation against every thing within us or without us that opposeth it , or riseth up against it , whatever we do in compliance with it in a way of duty , we are not holy. . that hereon we love and delight in it because it is holy , j●●t ▪ and good , because the things it requires are upright , equal , easie and pleasant to the new nature , without any regard to the false ends before discovered . and ( ) we have a due regard unto the promise to the same end , when . we walk in a constant sense of our own inability to comply with the command in any one instance from any power in our selves . for we have no sufficiency of our selves our sufficiency is of god. for him who is otherwise-minded his heart is lifted up . . when we adore that grace which hath provided help and relief for us . seeing without the grace promised we could never have attained unto the least part or degree of holiness , and seeing we could never deserve the least dram of that grace , how ought we to adore and continually praise that infinite bounty which hath freely provided us of this supply . . when we act faith in prayer and expectation on the promise for supplies of grace enabling us unto holy obedience . and . when we have especial regard thereunto with respect unto especial temptations and particular duties . when on all such occasions we satisfie not our selves with a respect unto the promise in general , but exercise faith in particular on it for aid and assistance , then doe we regard it in a due manner . sect. ( ) to come yet nearer unto our principal design , i say it is the holy ghost who is the immediate peculiar sanctifier of all believers and the author of all holiness in them . i suppose i need not insist upon the confirmation of this assertion in general . i have proved before that he is the immediate dispenser of all divine grace , or the immediate operator of all divine gracious effects in us , whereof this is the chief . besides , it is such an avowed and owned principle among all that are called christians , namely , that the holy ghost is the sanctifier of all god's elect ; that as it is not questioned , so it need not in general be further proved ; those who are less experienced in these things may consult psal. . , , . ezek. . . ch . . , , . rom. . , , , , . cor. . . pet. . . isa. . . chap. . , . titus . , . but it is the nature and manner of his work herein , with the effect produced thereby that we are to enquire into . for as this belongs unto our general design of declaring the nature , power and efficacy of all the gracious divine operations of the holy spirit , so it will give us an acquaintance in particular with that work and the fruits of it wherein we are so highly concerned . chap. ii. sanctification a progressive work. ( , ) sanctification described . ( ) with the nature of the work of the holy sirit therein ; which is ( ) progressive . ( ) the way and means whereby holiness is increased in believers ; ( ) especially by faith and love , whose exercise is required in all duties of obedience : as also ( ) those graces whose exercise is occasional . ( ) the growth of holiness expressed in an allusion unto that of plants , with an insensible progress . ( ) renders grace therein to be greatly admired ; and is discerned in the answerableness of the work of the spirit in sanctification and supplication . ( ) objections against the progressive nature of holiness removed . sect. having pass'd through the consideration of the general concernments of the work of sanctification , i shall in the next place give a description of it , and then explain it more particularly in its principal parts . and this i shall doe but under this express caution ; that i do not hope nor design at once to represent the life , glory and beauty of it , or to comprize all things that eminently belong unto it . only i shall set up some way-marks that may guide us in our progress or future enquiry into the nature and glory of it . and so i say that : sect. sanctification is an immediate work of the spirit of god on the souls of believers , purifying and cleansing of their natures from the pollution and uncleanness of sin , renewing in them the image of god , and thereby enabling them from a spiritual and habitual principle of grace to yield obedience unto god according unto the tenor and terms of the new covenant , by vertue of the life and death of jesus christ. or more briefly ; it is the vniversal renovation of our natures by the holy spirit into the image of god , through jesus christ. hence it followes , that our holiness which is the fruit and effect of this work , the work as terminated in us , as it comprizeth the renewed principle or image of god wrought in us , so it consists in an holy obedience unto god by jesus christ according to the terms of the covenant of grace , from the principle of a renewed nature . our apostle expresseth the whole more briefly yet , namely , he that is in christ jesus is a new creature , cor. . . for herein he expresseth both the renovation of our natures , the endowment of them with a new spiritual principle of life and operation , with actings towards god suitable thereunto . i shall take up the first general description of it , and in the consideration of its parts give some account of the nature of the work and its effects ; and then shall distinctly prove and confirm the true nature of it wherein it is opposed or call into question . sect. ( ) it is as was before proved and is by all confessed , the work in us of the spirit of god. it is the renovation of the holy ghost whereby we are saved . and a reall , internall , powerfull physical work it is , as we have proved before abundantly , and shall afterwards more fully confirm . he doth not make us holy only by perswading us so to be . he doth not only require us to be holy , propose unto us motives unto holiness , give us convictions of its necessity , and thereby excite us unto the pursuit and attainment of it ; though this he doth also by the word and ministration thereof . it is too high an impudency for any one to pretend an owning of the gospel , and yet to deny a work of the holy ghost in our sanctification . and therefore both the old and new pelagians did and do avow a work of his herein . but what is it that really they ascribe unto him ? meerly the exciting our own abilities , aiding and assisting us in and unto the exercise of our own native power , which when all is done leaves the work to be our own and not his , and to us must the glory and prayse of it be ascribed . but we have already sufficiently proved that the things thus promised of god , and so effected , are really wrought by the exceeding greatness of the power of the spirit of god ; and this will yet afterwards be made more particularly to appear . sect. ( ) this work of sanctification differs from that of regeneration as on other accounts so especially on that of the manner of their being wrought . the work of regeneration is instantaneous , consisting in one single creating act. hence it is not capable of degrees in any subject . no one is more or less regenerate than another ; every one in the world is absolutely so , or not so , and that equally , although there are degrees in their state on other reasons . but this work of sanctification is progressive and admits of degrees . one may be more sanctified and more holy than another , who is yet truely sanctified and truely holy . it is begun at once , and carryed on gradually . but this observation being of great importance , and such as if rightly weighed will contribute much light unto the nature of the whole work of sanctification and holiness , i shall divert in this chapter unto such an explanation and confirmation of it as may give an understanding and furtherance herein . . an encrease and growth in sanctification or holiness is frequently in the scripture enjoyed us , and frequently promised unto us . so speaks the apostle peter in a way of command : pet. . . fall not , be not cast down , from your own steadfastness ; but grow , or encrease , in grace . it is not enough that we decay not in our spiritual condition , that we be not diverted and carryed off from a steady course in obedience by the power of temptations , but an endeavour after an improvement , an encrease , a thriving in grace that is in holiness , is required of us . and a complyance with this command is that which our apostle so commendeth in the thessalonians ; epist. chap. . v. . namely , the exceeding growth of their faith , and abounding of their love ; that is , the thriving and encrease of those graces in them ; that which is called increasing with the increase of god , col. . . or the encrease in holiness which god requires , accepts , approves , by supplyes of spiritual strength from jesus christ our head , as it is there expressed . the work of holiness in its beginning is but like seed cast into the earth ; namely the seed of god whereby we are born again . and it is known how seed that is cast into the earth doth grow and encrease . being variously cherished and nourished it is in its nature to take root and to spring up , bringing forth fruit . so is it with the principle of grace and holiness . it is small at first , but being received in good and honest hearts , made so by the spirit of god , and there nourished and cherished , it takes root and brings forth fruit . and both these , even the first planting and the encrease of it are both equally from god by his spirit . he that begins this good work doth also perform it to the day of jesus christ , phil. . . and this he doth two wayes . ( ) by encreasing and strengthning those graces of holiness which we have received and been engaged in the exercise of . there are some graces whose exercise doth not depend on any outward occasions , but they are and that in their actual exercise absolutely necessary unto the least degree of the life of god ; such are faith and love. no man doth , no man can live to god but in the exercise of these graces . whatever dutyes towards god men may perform , if they are not enlivened by faith and love , they belong not unto that spiritual life whereby we live to god. and these graces are capable of degrees , and so of increase . for so we read expresly of little faith , and great faith , weak and strong faith , both true and the same in the substance , but differing in degrees . so also is there fervent love , and that which comparatively is but cold . these graces therefore in carrying on the work of sanctification are gradually encreased . so the disciples prayed our saviour that he would encrease their faith , luke . . that is , adde unto its light , confirm it in its assent , multiply its acts , and make it strong against its assaults , that it might work more effectually in difficult duties of obedience which they had an especial regard unto , as is evident from the context . for they pray for this encrease of faith upon the occasion of our saviours enjoyning frequent forgiveness of offending brethren , a duty not at all easie nor pleasing to flesh and blood. and the apostle prayes for the ephesians , that they may be rooted and grounded in love , chap. . . that is , that by the encrease and strengthening of their love , they may be more established in all the duties of it . see thess. . , . sect. these graces being the springs and spirits of our holiness , in the encrease of them in us the work of sanctification is carryed on and universal holiness encreased . and this is done by the holy spirit several wayes . first , by exciting them unto frequent actings . frequency of acts doth naturally encrease and strengthen the habits whence they proceed . and in these spiritual habits of faith and love it is so moreover by gods appointment . they grow and thrive in and by their exercise , hos. . . the want thereof is the principal means of their decay . and there are two wayes whereby the holy spirit , excites the graces of faith and love unto frequent acts. ( ) he doth it morally , by proposing their objects suitably and seasonably unto them . this he doth by his ordinances of worship especially the preaching of the word . god in christ , the promises of the covenant and other proper objects of our faith and love , being proposed unto us , these graces are drawn out unto their exercise . and this is one principal advantage which we have by attendance on the dispensation of the word in a due manner ; namely , that by presenting those spiritual truths which are the object of our faith unto our minds , and those spiritual good things which are the object of our love unto our affections , both these graces are drawn forth into frequent actual exercise . and we are greatly mistaken if we suppose we have no benefit by the word beyond what we retain in our memories , though we should labour for that also . our chief advantage lyes in the excitation which is thereby given unto our faith and love to their proper exercise . and hereby are these graces kept alive which without this would decay and wither . herein doth the holy spirit take the things of christ and shew them unto us , joh. . , . he represents them unto us in the preaching of the word as the proper objects of our faith and love. and so brings to remembrance the things spoken by christ , chap. . . that is , in the dispensation of the word he minds us of the gracious words and truths of christ , proposing them to our faith and love. and herein lies the secret profiting and thriving of believers under the preaching of the gospel , which it may be they are not sensible of themselves . by this means are many thousands of acts of faith and love drawn forth , whereby those graces are exercised and strengthened , and consequently holiness is encreased . and the word by the actings of faith being mixed with it , as hebr. . . increaseth it by its incorporation . ( ) the spirit doth it really and internally . he dwelleth in believers , preserving in them the root and principle of all their grace by his own immediate power . hence all graces in their exercise are called the fruits of the spirit , gal. . , . he brings them forth from the stock that he hath planted in the heart . and we cannot act any one grace without his effectual operation therein . god worketh in us both to will and to doe of his good pleasure , phil. . . that is , there is no part of our wills singly and separately from him in obedience , but it is the operation of the spirit of god in us so far as it is spiritual and holy : he is the immediate author of every good or gracious acting in us . for in us , that is in our flesh ( and of our selves we are but flesh ) there dwelleth no good. wherefore the spirit of god dwelling in believers , doth effectually excite and stir up their graces unto frequent exercise and actings whereby they are increased and strengthened . and there is nothing in the whole course of our walking before god that we ought to be more carefull about , than that we grieve not , that we provoke not this good and holy spirit whereon he should with-hold his gracious aids and assistances from us . this therefore is the first way whereby the work of sanctification is gradually carryed on by the holy ghost exciting our graces unto frequent actings ; whereby they are encreased and strengthened . secondly , he doth it by supplying believers with experiences of the truth and reality and excellency of the things that are believed . experience is the food of all grace which it growes and thrives upon . every taste that faith obtains of divine love and grace , or how gracious the lord is , addes to its measure and stature . two things therefore must briefly be declared : ( ) that the experience of the reality , excellency , power and efficacy of the things that are believed , is an effectual means of encreasing faith and love : ( ) that it is the holy ghost which gives us this experience . for the first , god himself expostulates with the church how its faith came to be so weak when it had so great experience of him , or of his power and faithfulness , isa. . , . hast thou not heard , hast thou not known ? how then sayest thou that god hath forsaken thee ? and our apostle affirms that the consolations which he had experimentally received from god , enabled him unto the discharge of his duty towards others in trouble , cor. . . for herein we prove , or do really approve of , as being satisfied in , the good and acceptable and perfect will of god , rom. . . and this is that which the apostle prayeth for in the behalf of the colossians , chap. . v. . i may say , that he who knoweth not how faith is encouraged and strengthened by especial experiences of the reality , power , and spiritual efficacy on the soul of the things believed , never was made partaker of any of them . how often doth david encourage his own faith and others from his former experiences which were pleaded also by our lord jesus christ to the same purpose , in his great distress , psal. . , . secondly , that it is the holy ghost who giveth us all our spiritual experiences needs no other consideration to evince but only this , that in them consists all our consolation . his work and office it is to administer consolation unto believers , as being the only comforter of the church . now he administreth comfort no other way but by giving unto the minds and souls of believers , a spiritual sensible experience of the reality and power of the things we do believe . he doth not comfort us by words , but by things . other means of spiritual consolation i know none , and i am sure this never fails . give unto a soul an experience , a taste of the love and grace of god in christ jesus , and be its condition what it will , it cannot refuse to be comforted . and hereby doth he shed abroad the love of god in our hearts , rom. . . whereby all graces are cherished and encreased . thirdly , he doth it by working immediately an actual encrease of these graces in us . i have shewed that these are capable of improvement and of an addition of degrees unto them . now they are originally the immediate work and product of the spirit of god in us , as hath been abundantly evinced . and as he first works and creates them , so he encreaseth them . hereby they that are feeble become as david , zech. . . that is , those whose graces were weak , whose faith was infirm , and whose love was languid , shall by the supplyes of the spirit and the encrease given by him unto them , become strong and vigorous . to this purpose are promises multiplyed in the scripture , which in our constant supplications we principally respect . this is that which the school-men after austin call gratiam corroborantem , that is the working of the holy spirit in the encreasing and strengthening of grace received . see ephes. . , . col. , , . isa. . . and this is the principal cause and means of the gradual encrease of holiness in us , or the carrying of the work of sanctification , psal. . . sect. ( ) there are graces whose exercise is more occasional and not alwayes actually necessary as unto the life of god : that is , it is not necessary that they be alwayes in actual exercise , as faith and love are to be . with respect unto these holiness is encreased by the addition of one to another , untill we are brought on several occasions to the practice and exercise of them all . for the addition of the new exercise of any grace belongs unto the gradual carrying on of the work of sanctification . and hereunto all things that befall us in this world , all our circumstances are laid in a subserviency by the wisdom of god. all our relations , all our afflictions , all our temptations , all our mercies , all our enjoyments , all occurrences are suited to a continual adding of the exercise of one grace to another wherein holiness is encreased . and if we make not use of them to that purpose , we miss of all the benefit and advantage we might have of them , and disappoint what lyes in us the design of divine love and wisdom in them . this is given us in charge , pet. . , , . besides all this , giving all diligence adde to your faith vertue , and to vertue knowledge , and to knowledge temperance , and to temperance patience , and to patience godliness , and to godliness brotherly-kindness , and to brotherly-kindness charity . the end why this injunction is given us , is that we may escape the corruption that is in the world through lust , v. . that is have all our corruptions throughly subdued and our souls throughly sanctified . to this end are the promises given us , and a divine spiritual nature is bestowed upon us . but will that suffice , or is there no more required of us unto that end ? yes saith the apostle , this great work will not be effected , unless you use your utmost diligence and endeavour to adde the exercise of all the graces of the spirit one to another as occasion shall require . there is a method in this concatenation of graces from first to last , and an especial reason for each particular , or why the apostle requires that such a grace should be added unto such a one in the order laid down , which at present i shall not enquire into . but in general he intends that every grace is to be exercised according to its proper season , and especial occasion . hereby also is the work of sanctification gradually carryed on and holiness encreased . and this addition of one grace unto another , with the progress of holiness thereby , is also from the holy ghost . and three wayes there are whereby he accomplisheth his work herein . ( ) by ordering things so towards us , and bringing of us into such conditions , as wherein the exercise of these graces shall be required and necessary . all the afflictions of tryals which he bringeth the church into have no other end or design . so the apostle james expresseth it : chap. . , , . my brethren , count it all joy when ye fall into divers temptations ; knowing this , that the triall of your faith worketh patience . but let patience have its perfect work , that you may be perfect and entire wanting nothing . these temptations are trials upon afflictions , troubles , persecutions and the like . but take them in any other sense , it is the same unto our purpose . these are all guided unto us by christ and his spirit ; for it is he who rebukes and chastens us . but what is his end therein ? it is that faith may be exercised , and patience employed , and one grace added unto another that they may carry us on towards perfection . so he bringeth us into that condition as wherein we shall assuredly miscarry , if we adde not the exercise of one grace unto another . ( ) in this state of things he effectually minds us of our duty and what graces ought to be put upon their exercise . we may dispute whether it be better to act faith or to despond ; to adde patience under the continuance of our tryals , or to trust unto our selves and irregularly to seek after deliverance , or divert unto other satisfactions . then doth he cause us to hear a word behind us saying , this is the way walk in it , when we turn to the right hand , and when we turn to the left , isa. . . when we are at a loss and know not what to doe , and are ready it may be to consult with flesh and blood and to divert to irregular courses , he speaks effectually to us , saying , no , that is not your way ; but this is it , namely to act faith , patience , submission to god , adding one grace to another , binding our hearts thereby to our duty . ( ) he actually excites and sets all needfull graces at work in the way and manner before spoken unto . this then is to be fixed , that all this encrease of holiness is immediately the work of the holy ghost who therein gradually carryes on his design of sanctifying us throughout in our whole spirit souls and bodies . there is in our regeneration and habitual grace received , a nature bestowed on us capable of growth and encrease , and that is all ; if it be left unto its self it will not thrive , it will decay and dye . the actual supplyes of the spirit are the waterings that are the immediate cause of its encrease . it wholly depends on continual influences from god. he cherisheth and improves the work he hath begun with new and fresh supplyes of grace every moment . isa. . . i the lord water it every moment . and it is the spirit which is this water as the scripture every where declares . god the father takes on him the care in this matter ; he watcheth over his vineyard to keep it . the lord christ is the head fountain and treasure of all actual supplyes : and the spirit is the efficient cause communicating them unto us from him . from hence it is that any grace in us is kept alive one moment , that it is ever acted in one single duty , that ever it receives the least measure of encrease or strengthening . with respect unto all these it is that our apostle saith , nevertheless i live , yet not i but christ liveth in me , gal. . . spiritual life and living by it in all the acts of it are immediately from christ. i concern not my self much how moral vertue that is no more is preserved and sustained in the minds and lives of men , though i am not ignorant of the precepts directions and instructions which are given unto that end by some of old , and some of late . but for grace and holiness we have infallible assurance , that the being , life , continuance , and all the actings of it in any of the sons of men , depend meerly and only upon their relation unto that spring and fountain of all grace which is in christ , and the continual supplyes of it by the holy spirit whose work it is to communicate them , col. . . john . . col , . . there is no man who hath any grace that is true and saving , that hath any seed , any beginning of sanctification or holiness , but that the holy spirit by his watchful care over it , and supplyes of it , is able to preserve it , to extricate it from difficulties , to free it from opposition , and to encrease it unto its full measure and perfection . wherefore let the hands that hang down be lifted up and the feeble knees be strengthened ; we have to do with him who will not quench the smoking flax not break the bruised reed . and on the other side , there is none who hath received grace in such a measure , nor hath so confirmed it by constant uninterrupted exercise , as that he can preserve it one moment , or act it in any one instance or duty without the continual supplyes of new actual grace and help from him , who worketh in us to will and to doe . for saith our lord christ unto his apostles and in them to all believes , the best and strongest of them , without me ye can do nothing , joh. . . and they who of themselves can do nothing that is in a way of living unto god , cannot of themselves preserve grace , act it , and encrease it , which are the greatest things we doe , or are wrought in us in this world. wherefore god hath in infinite wisdom so ordered the dispensation of his love and grace unto believers , that all of them living upon the continual supplyes of his spirit none may have cause on the one hand to faint or despond , nor occasion on the other unto self-confidence , or elation of mind , that so no flesh may glory in its self , but he that gloryeth may glory in the lord. and therefore as he greatly encourageth the weak , the fearful , the faint , the disconsolate and dejected , and that by the engagement of all the holy properties of his nature in and unto their assistance , isa. . , , , . chap. . , , , , . so he warns them who suppose themselves strong , steadfast and immovable , not to be high-minded but fear , rom. . . because the whole issue of things depends on his soveraign supplyes of grace . and seeing he hath promised in the covenant to continue faithfully these supplyes unto us , there is ground of faith given unto all , and occasion of presumption administred unto none . sect. but it will be said , that if not only the beginning of grace sanctification and holiness be from god , but the carrying of it on and the encrease of it also be from him , and not only so in general , but that all the actings of grace , and every act of it , be an immediate effect of the holy spirit , then what need is there that we should take any pains in this thing our selves , or use our own endeavours to grow in grace or holiness as we are commanded ; if god worketh all himself in us , and without his effectual operation in us we can do nothing , there is no place left for our diligence , duty , or obedience . ans. . this objection we must expect to meet withall at every turn . men will not believe there is a consistency between gods effectual grace , and our diligent obedience ; that is , they will not believe what is plainly , clearly , distinctly revealed in the scripture , and which is suited unto the experience of all that truly believe , because they cannot it may be comprehend it within the compass of carnal reason . . let the apostle answer this objection for this once , pet. . . his divine power hath given unto us all things that pertain to life and to godliness , through the knowledge of him that hath called us to glory and vertue ; whereby are given unto us exceeding great and precious promises , that by these ye might be partakers of the divine nature , having escaped the corruption that is in the world through lust . if all things that pertain unto life and godliness , among which doubtless is the preservation and encrease of grace , be given unto us by the power of god ; if from him we receive that divine nature , by vertue whereof our corruptions are subdued , then i pray what need is there of any endeavours of our own ? the whole work of sanctification is wrought in us , it seems , and that by the power of god : we therefore may let it alone , and leave it unto him whose it is , whilest we are negligent , secure and at ease . nay , saith the apostle , this is not the use which the grace of god is to be put unto . the consideration of it is or ought to be the principal motive and encouragement unto all diligence for the encrease of holiness in us . for so he addes immediately , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but also for this cause , or because of the gracious operations of the divine power in us ; giving all diligence , adde to your faith vertue as before . these objectors and this apostle were very diversly minded in these matters ; what they make an insuperable discouragement unto diligence in obedience , that he makes the greatest motive and encouragement thereunto . . i say from this consideration , it will unavoidably follow , that we ought continually to wait and depend on god for supplyes of his spirit and grace , without which we can do nothing : that god is more the author by his grace of the good we do than we are our selves ( not i , but the grace of god that was with me ) that we ought to be carefull that by our negligences and sins we provoke not the holy spirit to with-hold his aids and assistances , and so to leave us to our selves , in which condition we can do nothing that is spiritually good ; these things i say will unavoidably follow on the doctrine before declared ; and if any one be offended at them , it is not in our power to tender them relief . sect. i shall close the discourse on this subject with some considerations of that similitude by which the scripture so frequently represents the gradual improvement of grace and holiness . and this is the growth of trees and plants . hos. . , . i will be as the dew unto israel , he shall grow as the lilly and cast forth his roots as lebanon , his branches shall spread , and his beauty shall be as the olive-tree , and his smell as lebanon . isa. . , . i will pour water on him that is thirsty and stoods upon the dry ground , i will pour my spirit upon thy seed , and my blessing upon thine off-spring , and they shall spring up as among the grass , as the willowes by the water-courses . and so in other places very many . and we may know that this similitude is singularly instructive , or it would not have been so frequently made use of to this purpose . some few instances tending to administer light in this matter , i shall briefly reflect upon . ( ) these trees and plants have the principle of their growth in themselves . they do not grow immediately from external adventitious aid and furtherance ; they grow from their own seminal vertue and radical moysture . it is no otherwise in the progress of sanctification and holiness . it hath a root , a seed , a principle of growth and encrease in the soul of him that is sanctified . all grace is immortal seed , and contains in it a living growing principle . that which hath not in its self a life and power of growth is not grace . and therefore what dutyes soever any men do perform , whereunto they are either guided by natural light , or which they are urged unto by convictions from the word , if they proceed not from a principle of spiritual life in the heart , they are no fruits of holiness nor do belong thereunto . the water of grace which is from christ , is a well of water springing up unto everlasting life in them on whom it is bestowed . joh. . . it is therefore of the nature of holiness to thrive and grow , as it is of a tree or plant that have their seminal vertue in themselves after their kind . ( ) a tree or plant must be watered from above or it will not thrive and grow by vertue of its own seminal power . if a drowth cometh it will wither or decay . wherefore , where god mentioneth this growth he ascribes it unto his watering . i will be as the dew , and i will pour water , is the especial cause of it . it is so in this carrying on of holiness . there is a nature received capable of increase and growth ; but if it be left unto its self it will not thrive , it will decay and dye . wherefore god is unto it as the dew , and pours water on it by the actual supplyes of the spirit , as we have shewed before . ( ) the growth of trees and plants is secret and imperceptible ; nor is discerned but in the effects and consequences of it . the most watchfull eye can discern little of its motion . crescit occulto velut arbor avo : it is no otherwise in the progress of holiness . it is not immediately discernible either by themselves in whom it is , or by others that make observation of it . it lyes only under the eye of him by whom it is wrought : only by the fruits and effects of it is made manifest . and some indeed , especially in some seasons , do plainly and evidently thrive and grow , springing up like the willowes by the water-courses . though their growth in its self is indiscernible , yet it is plain they have grown . such we ought all to be . the growth of some i say is manifest on every triall , on every occasion ; their profiting is visible to all . and as some say that the growth of plants is not by a constant insensible progress , but they encrease by suddain gusts and motions , which may sometimes be discerned in the openings of budds and flowers ; so the growth of believers consists principally in some intense vigorous actings of grace on great occasions ; as of faith , love , humility , self-denial , bounty . and he who hath not some experience of such actings of grace in especial instances , can have little evidence of his growth . again there are trees and plants that have the principle of life and growth in them , but yet are so withering and unthrifty that you can only discern them to be alive . and so it is with too many believers : they are all trees planted in the garden of god , some thrive , some decay for a season , but the growth of the best is secret . sect. from what hath been proved it is evident that the work of sanctification is a progressive work , that holiness is gradually carryed on in us by it towards perfection . it is neither wrought nor compleated at once in us as is regeneration ; nor doth it cease under any attainments or in any condition of life , but is thriving and carryed on . a river continually fed by a living fountain may as soon end its streams before it come to the ocean , as a stop be put to the course and progress of grace before it issues in glory . for the path of the just is as the shining light , that shineth more and more to the perfect day , prov. . . so is their path wherein they are led and conducted by the holy spirit , even as the morning light which after it once appears , thought it may be sometimes clouded , yet faileth not untill it arrive unto its perfection . and as the wisdom , patience , faithfulness and power which the holy spirit of god exerciseth herein are unutterable , so are they constantly admired by all that are interested in them : so are they by the psalmist , psal. . , . psal. . . who is there who hath made any diligent observation of his own heart and wayes , and what have been the workings of the grace of god in him and towards him to bring him unto the stature and measure whereunto he is arrived , that doth not admire the watchful care and powerfull workings of the spirit of god therein ? the principle of our holiness as in us is weak and infirm , because it is in us ; in some to so low a degree as is oft-times unto themselves imperceptible . this he preserves and cherisheth that it shall not be overpowered by corruptions and temptations . among all the glorious works of god , next unto that of redemption by jesus christ , my soul doth most admire this of the spirit in preserving the seed and principle of holiness in us , as a spark of living fire in the midst of the ocean , against all corruptions and temptations wherewith it is impugned . many breaches are made in and upon our course of obedience by the incursions of actual sins , these he cures and makes up , healing our backslidings and repairing our decayes . and he acts the grace we have received by constant fresh supplyes . he wants much of the comfort and joy of a spiritual life , who doth not diligently observe the wayes and means whereby it is preserved and promoted . and it is no small part of our sin and folly when we are negligent herein . all believers are no doubt in some measure convinced hereof , not only from the testimonies given unto it in the scripture , but also from their own experience . and there is nothing in themselves which they may more distinctly learn it from , than the nature and course of their prayers , with the workings of their hearts , minds and affections in them . let profane persons deride it whilest they please , it is the spirit of god as a spirit of grace that enables believers to pray and make intercession according to the mind of god. and herein as he is the spirit of supplications , he copyeth out and expresseth what he worketh in them as the spirit of sanctification . in teaching us to pray , he teacheth us what and how he worketh in us . and if we wisely consider his working in our hearts by prayer , we may understand much of his working upon our hearts by grace . it is said , that he who searcheth the hearts , that is god himself , knoweth the mind of the spirit in the intercessions he worketh in us , rom. . . there are secret powerfull operations of the spirit in prayer , that are discernible only to the great searcher of hearts . but we also ought to enquire and observe so far as we may , what he leads us unto and guides us about , which is plainly his work in us . i do not think that the spirit worketh supplications in us by an immediate , supernatural , divine afflatus so as he inspired the prophets of old , who oft-times understood not the things uttered by themselves , but enquired afterwards diligently into them . but i do say , ( let the proud carnal world despise it whilest they please , and at their peril ) that the spirit of god doth graciously in the prayers of believers carry out and act their souls and minds in desires and requests which for the matter of them are far above their natural contrivances and invention . and he who hath not experience hereof is a greater stranger unto these things than will at length be unto his advantage . by a diligent observance hereof we may know of what kind and nature the work of the holy ghost in us is , and how it is carryed on . for how in general doth the holy spirit teach us and enable us to pray ? it is by these three things . ( ) by giving us a spiritual insight into the promises of god and the grace of the covenant , whereby we know what to ask upon a spiritual view of the mercy and grace that god hath prepared for us . ( ) by acquainting us with and giving us an experience of our wants with a deep sense of them , such as we cannot bear without relief . ( ) by creating and stirring up desires in the new creature for its own preservation encrease and improvement . and in answer unto these things consisteth his whole work of sanctification in us . for it is his effectual communication unto us of the grace and mercy prepared in the promises of the covenant through jesus christ ; hereby doth he supply our spiritual wants , and sets the new creature in life and vigour . so are our prayers an extract and copy of the work of the holy spirit in us given us by himself . and therefore by whomsoever he is despised as a spirit of supplication , he is so as a spirit of sanctification also . now consider what it is that in your prayers you most labour about ? is it not that the body , the power , the whole interest of sin in you may be weakened , subdued , and at length destroyed ? is it not that all the graces of the spirit may be renewed daily , encreased and strengthened , so as that you may be more ready and prepared for all dutyes of obedience ? and what is all this but that holiness may be gradually progressive in your souls , that it may be carryed on by new supplyes and additions of grace , untill it come to perfection ? sect. it will be said perhaps by some that they find neither in themselves nor others , by the best of their observation , that the work of sanctification is constantly progressive , or that holiness doth so grow and thrive wherever it is in sincerity . for as for themselves they have found grace more vigorous active and flourishing in former dayes than of late ; the streams of it were fresher and stronger at the spring of conversion than since they find them to be in their course . hence are those complaints among many of their leanness , their weakness , their deadness , their barrenness . nor were many of the saints in the scripture without such complaints . and many may cry , oh that it were with us as in our former dayes , in the dayes of our youth ! complaints of this nature do every where abound , and some are ready to conclude upon this consideration , that either sincere holiness is not so growing and progressive as is pretended , or that indeed they have no interest therein . yea the like may be said upon a diligent observation of others , churches and single professors ; what evidence do they give , that the work of holiness is thriving in them ? doth it not appear rather to be retrograde and under a constant decay ? i shall so far consider and remove this objection , as that the truth which we have asserted suffer not from it , and so be left as an empty notion ; nor yet those altogether discouraged who come not up unto a full compliance with it . and this i shall doe in the ensuing rules and observations . ( ) it is one thing what grace or holiness is suited unto in its own nature , and what is the ordinary or regular way of the procedure of the spirit in the work of sanctification according to the tenour of the covenant of grace ; another what may occasionally fall out by indisposition and irregularity or any other obstructing interposition in them in whom the work is wrought . under the first consideration the work is thriving and progressive , in the latter the rule is liable to sundry exceptions . a child that hath a principle of life , a good natural constitution and suitable food , will grow and thrive . but that which hath obstructions from within , or distempers and diseases , or falls and bruises , may be weak and thriftless . when we are regenerate we are as new-born babes , and ordinarily if we have the sincere milk of the word we shall grow thereby . but if we our selves give way to temptations , corruptions , negligences , conformity to the world , is it any wonder if we are lifeless and thriftless ? it suffices to confirm the truth of what we have asserted , that every one in whom is a principle of spiritual life , who is born of god , in whom the work of sanctification is begun , if it be not gradually carryed on in him , if he thrive not in grace and holiness , if he go not from strength to strength , it is ordinarily from his own sinfull negligence and indulgence unto carnal lusts , or love of this present world. considering the time we have had and the means we have enjoyed , what grown , what flourishing plants in faith , love , purity , self-denial , and universal conformity to christ might many of us have been , who now are weak , withering , fruitless and sapless , scarce to be distinguished from the thorns and bryars of the world ? it is time for us rather to be casting off every weight and the sin that doth so easily beset us , to be by all means stirring up our selves unto a vigorous recovery of our first faith and love with an abundant growth in them , than to be complaining that the work of holiness doth not go on , and that before our wounds become incurable . ( ) it is one thing to have holiness really thriving in any soul , another for that soul to know it and to be satisfied in it ; and these things may be separated ; whereof there are many reasons . but before i name them i must premise one necessary observation ; and that is , whereas this rule is proposed for the relief of such as are at a loss about their condition , and know not whether holiness be thriving in them or no , that these have no concernment herein , who may at any time if they please give themselves an account how matters goe with them and on what grounds . for if men do indulge unto any predominant lust , if they live in the neglect of any known duty , or the practice of any way of deceit , if they suffer the world to devour the choycest increase of their souls , and formality to eat out the spirit vigour and life of holy dutyes , or any of these in a remarkable manner , i have nothing to offer unto them to manifest that holiness may thrive in them although they discern it not . for undoubtedly it doth not do so , nor are they to entertain any hopes but that whilest they abide in such a condition , it will decay more and more . such are to be awaked with violence like men falling into a deadly lethargy , to be snatched as brands out of the fire , to be warned to recover their first faith and love , to repent and doe their first works , lest their end should be darkness and sorrow for evermore . but as unto those who walk with god humbly and in sincerity , there may be sundry reasons given whence it is that holiness may be thriving in them , and yet not be discerned by them so to be . and therefore though holiness be wrought within our selves and only there , yet there may be seasons wherein sincere humble believers may be obliged to believe the encrease and growth of it in them when they perceive it not , so as to be sensible of it . for ( ) it being the subject of so may gospel-promises it is a proper object of faith , or a thing that is to be believed . the promises are god's explanations of the grace of the covenant , both as to its nature and the manner of its operation . and they do not abound in any concernment of it more than this , that those who are partakers of it shall thrive and grow thereby . with what limitations they are bounded , and what is required on our part that we may have them fulfilled towards us , shall be afterwards declared . but their accomplishment depends on god's faithfulness and not on our sence of it . where therefore we do not openly lay an obstruction against it , as in the case now mentioned , we may , we ought to believe that they are fulfilled towards us , although we are not continually sensible thereof . and ( ) it is our duty to grow and thrive in holiness . and what god requires of us , we are to believe that he will help us in , and doth so , whatever be our own present sence and apprehension . and he who on these grounds can believe the growth of holiness in himself , though he have no sensible experience thereof , is in my judgment in as good , and perhaps a more safe condition than he who through the vigorous working of spiritual affections is most sensible thereof . for it is certain , that such a one doth not by any wilfull neglect , or indulgence unto any sin , obstruct the growth of holiness ; for he that doth so cannot believe that it doth thrive in him , or is carried on , whatever his presumptions may be . and the life of faith whereof this is a part is every way a safe life . besides , such a person is not in that danger of a vain elation of mind , and carelesness thereon , as others may be . for wherein we live by faith and not at all by sense we will be humble and fear alwayes : such a one not finding in himself the evidence of what he most desires , will be continually carefull that he drive it not further from him . but the reasons of this difficulty are : . the work it self , as hath been before declared at large , is secret and mysterious ; and therefore as in some , i hope in many , there is the reality and essence of holiness who yet can find nothing of it in themselves , nor perhaps any one else , but only jesus christ who is of quick understanding in the fear of the lord ; so it may in the same secret manner thrive as to its degrees in them who yet perceive it not . there is not any thing in our whole course that we ought to be more awake unto , than a diligent observation of the progress and decayes of grace ; for as the knowledge of them is of the same importance unto us with that of our dutyes , and comforts , so they are very hardly and difficultly to be discerned ; nor will be so truely for our good and advantage , without our utmost diligence and spiritual wisdom in their observation . hence , as we before observed , it is compared in the scripture frequently unto the growth of plants and trees ; hos. . , . isa. . , . now we know that in those of them which are the most thrifty and flourishing , though we may perceive they are grown , yet we cannot discern their growing . and the apostle tells us , that as the outward man perisheth so the inward man is renewed day by day , cor. . . the perishing of the outward man is by those natural decayes whereby it continually tends unto death and dissolution . and we know many of us how hardly these insensible decayes are discerned : unless some great and violent disease befall us , we rather know that we are enfeebled and weakened by age and infirmities , than perceive when or how . so is the inward man renewed in grace . it is by such secret wayes and means as that its growth and decayes are hardly to be apprehended . and yet he who is negligent in this enquiry walks at all peradventures with god , knowes not whereabout he is in his way , whether he be nearer or further off from his journeys end , than he was before . write that man a fruitless and a thriftless christian , who calls not himself to an account about his encreases and decayes in grace . david knew this work to be of so great importance as that he would not trust to himself and ordinary assistances for the discharge of it , but earnestly calls in god to undertake it for him , and to acquaint him with it , psal. . , . . there may be some perplexing temptations befall the mind of a believer , or some corruption take advantage to break loose for a season , it may be for a long season , which may much gall the soul with its suggestions , and so trouble disturb and unquiet it , as that it shall not be able to make a right judgment of its grace and progress in holiness . a ship may be so tossed in a storm at sea as that the most skilfull mariners may not be able to discern whether they make any way in their intended course and voyage , whilest they are carryed on with success and speed . in such cases grace in its exercise is principally engaged in an opposition unto its enemy which it hath to conflict withall ; and so its thriving other wayes is not discernible . if it should be enquired , how we may discern when grace is exercised and thrives in opposition unto corruptions and temptations ; i say , that as great winds and storms do sometimes contribute to the fruit-bearing of trees and plants , so do corruptions and temptations unto the fruitfulness of grace and holiness . the wind comes with violence on the tree , ruffles its boughs , it may be breaks some of them , beats off its budds , looseneth and shaketh its roots , and threatens to cast the whole to the ground : but by this means the earth is opened and loosed about it , and the tree gets its roots deeper into the earth , whereby it receives more and fresh nourishment , which renders it fruitfull , though it bring not forth fruit visibly it may be not till a good while after . in the assaults of temptations and corruptions , the soul is wofully ruffled and disordered , its leaves of profession are much blasted , and its beginnings of fruit-bearing much broken and retarded ; but in the mean-time it secretly and invisibly casts out its roots of humility , self-abasement , mourning , in hidden and continual labouring of faith and love after that grace whereby holiness doth really increase , and way is made for future visible fruitfulness . for , . god who in infinite wisdom manageth the new creature or whole life of grace by his spirit , doth so turn the streams of it , and so renew and change the especial kinds of its operations , as that we cannot easily trace his paths therein , and may therefore be often at a loss about it , as not knowing well what he is doing with us . for instance , it may be the work of grace and holiness hath greatly put forth and evidenced it self in the affections which are renewed by it . hence persons have great experience of readiness unto , delight and chearfulness in holy duties , especially those of immediate entercourse with god. for affections are quick and vigorous for the most part in the youth of profession : and the operations of them being sensible unto them in whom they are , and their fruits visible , they make persons seem alwayes fresh and green in the wayes of holiness . but it may be after a while it seems good to the soveraign disposer of this affair to turn as it were the streams of grace and holiness into another channel . he sees that the exercise of humility , godly sorrow , fear , diligent conflicting with temptations , that it may be strike at the very root of faith and love , are more needfull for them . he will therefore so order his dispensations towards them , by afflictions , temptations , occasions of life in the world , as that they shall have new work to doe , and all the grace they have be turned into a new exercise . hereon it may be they find not that sensible vigour in their spiritual affections , nor that delight in spiritual duties , which they have done formerly . this makes them sometimes ready to conclude that grace is decayed in them , that the springs of holiness are drying up , and they know neither where nor what they are . but yet it may be the real work of sanctification is still thriving and effectually carryed on in them . ( ly . ) it is acknowledged that there may be , that there are in many great decayes in grace and holiness ; that the work of sanctification goeth back in them , and that , it may be , universally and for a long season . many actings of grace are lost in such persons , and the things that remain are ready to dye . this the scripture abundantly testifieth unto , and giveth us instances of . how often doth god charge his people with back-sliding , barrenness , decayes in faith and love ? and the experience of the dayes wherein we live sufficiently confirm the truth of it . are there not open and visible decayes in many , as to the whole spirit , all the dutyes and fruits of holiness ? cannot the best among us contribute somewhat to the evidence hereof from our own experience ? what shall we say then , is there no sincere holiness where such decayes are found ? god forbid ; but we must enquire the reasons whence this comes to pass , seeing this is contrary to the gradual progress of holiness in them that are sanctified , which we have asserted . and i answer two things unto it : . that these decayes are occasional and preternatural , as to the true nature and constitution of the new creature , and a disturbance of the ordinary work of grace . they are diseases in our spiritual state , which it is not to be measured by . are you dead and cold in duties , backward in good works , careless of your hearts and thoughts , addicted to the world ? these things belong not to the state of sanctification but are enemies unto it , sicknesses and diseases in the spiritual constitution of the persons in whom they are . . although our sanctification and growth in holiness be a work of the holy spirit , as the efficient cause thereof , yet is it our own work also in a way of duty . he hath prescribed unto us what shall be our part , what he expects from us , and requireth of us that the work may be regularly carryed on unto perfection , as was before declared . and there are two sorts of things which if we attend not unto in a due manner , the orderly progress of it will be obstructed and retarded . for ( ) the power and growth of any lust or corruption and a complyance from them with temptations which is inseparable from the prevalency of any sin in us , lyes directly against this progress . if we allow or approve of any such thing in us , if we indulge unto any actings of sin , especially when known and grown frequent , in any one kind , when we neglect the use of the best means for the constant mortification of sin , which every enlightened soul understands to be necessary thereunto , there is and will be encreased an universal decay in holiness , and not only in that particular corruption which is so spared and indulged . a disease in any one of the vitals or principal parts of the body weakens not only the part wherein it is , but the whole body it self and vitiates the whole constitution by a sympathy of parts . and any particular lust indulged unto , vitiates the whole spiritual health , and weakens the soul in all duties of obedience . ( ) there are some things required of us to this end , that holiness may thrive and be carryed on in us . such are the constant use of all ordinances and means appointed unto that end , a due observance of commanded duties in their season , with a readiness for the exercise of every especial grace in its proper circumstances . now if we neglect these things , if we walk at all peradventures with god , attending neither to means nor dutyes , nor the exercise of grace as we should , we are not to wonder if we find our selves decaying , yea ready to dye . doth any man wonder to see a person formerly of a sound constitution grown weak and sickly , if he openly neglect all means of health , and contract all sorts of diseases by his intemperance ? is it strange that a nation should be sick and faint at heart , that grey-hairs should be sprinkled upon it , that it should be poor and decaying , whilest consuming lusts with a strange neglect of all envigorating means do prevail in it ? no more is it that a professing people should decay in holy obedience whilest they abide in the neglects expressed . having vindicated this assertion , i shall yet adde a little further improvement of it . and . if the work of holiness be such a progressive thriving work in its own nature , if the design of the holy ghost in the use of means be to carry it on in us and encrease it more and more unto a perfect measure , then is our diligence still to be continued to the same end and purpose . for hereon depends our growth and thriving . it is required of us that we give all diligence unto the encrease of grace , pet. . and that we abound therein , cor. . . abounding in all diligence ; and not only so , but that we shew the same diligence unto the end , heb. . . whetever diligence you have used in the attaining or improving of holiness , abide in it unto the end , or we cast our selves under decayes , and endanger our souls . if we slack or give over as to our duty , the work of sanctification will not be carryed on in a way of grace . and this is required of us , this is expected from us , that our whole lives be spent in a course of diligent complyance with the progressive work of grace in us . there are three grounds on which men doe or may neglect this duty whereon the life of their obedience and all their comforts do depend . ( ) a presumption or groundless perswasion that they are already perfect . this some pretend unto in a proud and foolish conceit destructive of the whole nature and duty of evangelical holiness or obedience . for this on our parts consists in our willing complyance with the work of grace gradually carryed on unto the measure appointed unto us . if this be already attained , there is an end of all evangelical obedience , and men return again to the law unto their ruine . see phil. . , , . it is an excellent description of the nature of our obedience which the apostle gives us in that place . all absolute perfection in this life is rejected as unattainable . the end proposed is blessedness and glory with the eternal enjoyment of god , and the way whereby we press towards it which comprizeth the whole of our obedience , is by continual uninterrupted following after , pressing , reaching out , a constant progress , in and by our utmost diligence . ( ) a foolish supposition that being interested in a state of grace , we need not now be so solicitous about exact holiness and obedience in all things as we were formerly whilest our minds hung in suspense about our condition . but so much as any one hath this apprehension or perswasion prevailing in him , or influencing of him , so much hath he cause deeply to question whether he have yet any thing of grace or holiness or no. for this perswasion is not of him who hath called us . there is not a more effectual engine in the hand of sathan either to keep us off from holiness , or to stifle it when it is attained , nor can any thoughts arise in the hearts of men more opposite to the nature of grace ; for which cause the apostle rejects it with detestation : rom. . , . ( ) weariness and despondencies arising from oppositions . some find so much difficulty in , and opposition to the work of holiness and its progress , from the power of corruptions , temptations , and the occasions of life in this world , that they are ready to faint and give over this diligence in dutyes and contending against sin. but the scripture doth so abound with encouragements unto this sort of persons , as we need not to insist thereon . chap. iii. believers the only object of sanctification , and subject of gospel holiness . ( ) believers the only subject of the work of sanctification . ( ) how men come to believe , if believers alone receive the spirit of sanctification . ( ) the principal ends for which the spirit is promised , with their order in their accomplishment . ( ) rules to be observed in praying for the spirit of god , and his operations therein . ( ) that believers only are sanctified or holy proved and confirmed . ( ) mistakes about holiness both notional and practical discovered . ( ) the proper subject of holiness in believers . sect. that which we are next to enquire into is the personal subject of this work of sanctification ; or who and of what sort those persons are that are made holy. now these are all and only believers . all who unseignedly believe in god through jesus christ are sanctified , and no other . unto them is evangelical holiness confined . it is for them and them only that our saviour prayes for this mercy grace or priviledge ; joh. . . sanctifie them by thy truth ; and concerning them he affirms , for their sakes i sanctifie my self , that they also may be sanctified through the truth ; v. . and whereas in the verses foregoing he had immediate respect unto his apostles and present disciples , that we may know that neither his prayer nor this grace are confined or limited unto them , he addes , neither pray i for these alone , that is in this manner , and for these ends , but for them also which shall believe on me through their world , v. . it was therefore the prayer of our lord jesus christ that all believers should be sanctified ; and so also was it his promise ; john . , . he that believeth on me as the scripture hath said , out of his belly shall slow rivers of living water ; but this he spake of the spirit which they that believe on him should receive . and it is with respect principally unto this work of sanctification that he is compared unto flowing and living water as hath been declared before : it is for believers , the church that was in god the father and in jesus christ , that is by faith , thess. . . that our apostle prayes , that the god of peace would sanctifie them throughout , chap. . . sect. but before we proced to a further confirmation of this assertion , an objection of some importance is to be removed out of our way . for on this supposition that the spirit of sanctification is given only unto believers , it may be enquired , how men come so to be . for if we have not the spirit untill after we do believe , then is faith it self of our selves . and this is that which some plead for ; namely , that the gift of the holy ghost unto all ends and purposes for which he is promised , is consequential unto faith with the profession and obedience thereof , being as it were its reward . see crell . de sp. s. cap. . to this purpose it is pleaded , that the apostle peter encourageth men unto faith and repentance with the promise that thereon they should receive the gift of the holy ghost , acts . . and so is that also of our saviour , john . . that the world , that is unbelievers cannot receive the spirit of truth ; so that our faith and obedience is required as a necessary qualification unto the receiving of the holy ghost ; and if they are so absolutely , then are they of our selves and not wrought in us by the grace of god , which is express pelagianisme . ans. i could dwell long on this enquiry concerning the especial subject of the holy spirit , seeing the right understanding of many places of scripture doth depend thereon . but because i have much work yet before me , i will reduce what i have to offer on this head into as narrow a compass as possibly i may . in answer therefore to this objection i say : . that the holy spirit is said to be promised and received with respect unto the ends which he is promised for , and the effects which he worketh when he is received . for although he be himself but one , the one and self-same spirit , and he himself is promised , given forth and received as we have declared , yet he hath many and divers operations . and as his operations are divers , or several sorts and kinds , so our receiving of him as to the manner of it is divers also , and suited unto the ends of his communications unto us . thus in some sence he is promised unto and received by believers , in another he is promised and received to make men so , or to make them believe . in the first way there may be some activity of faith in a way of duty , whereas in the latter , we are passive , and receive him only in a way of grace . sect. . the chief and principal ends for which the holy spirit is promised and received may be reduced to these four heads . ( ) regeneration , ( ) sanctification , ( ) consolation , ( ) edification . there are indeed very many distinct operations and distributions of the spirit , as i have in part already discovered , and shall yet further go over them in particular instances . but they may be reduced unto these general heads , or at least they will suffice to exemplifie the different manner and ends of the receiving of the spirit . and this is the plain order and method of these things , as the scripture both plainly and plentifully testifies . ( ) he is promised and received as to the work of regeneration unto the elect ; ( ) as to the work of sanctification unto the regenerate ; ( ) as to the work of consolation unto the sanctified ; and ( ) as unto gifts for edification unto professors , according to his soveraign will and pleasure . ( ) he is promised unto the elect and received by them as to his work of regeneration . that this is his work in us wholly and entirely , i have proved before at large . hereunto the qualifications of faith and obedience are no way required as previously necessary in us . in order of nature our receiving of the spirit is antecedent to the very seed and principle of faith in us , as the cause is to the effect , seeing it is wrought in us by him alone ; and the promises concerning the communications of the spirit unto this end have been before explained and vindicated . hereby doth holy ghost prepare an habitation for himself , and make way for all the following work which he hath to do in us and towards us unto the glory of god , and the perfecting of our salvation , or the making of us meet for the inheritance of the saints in light , col. . . ( ) he is promised and received as a spirit of sanctification unto and by them that are regenerate ; that is unto believers and onely unto them . this will be fully confirmed immediately . and this puts an issue to the principall difficulty of the foregoing objection . it is no way inconsistent that faith should be required previously unto the receiving of the spirit as a spirit of sanctification ; though it be not so as he is the author of regeneration . the same spirit first worketh faith in us , and then preserveth it when it is wrought . only to clear the manner of it we may observe . . that sanctification may be considered two wayes . ( ) as to the original and essential work of it , which consists in the preservation of the principle of spiritual life and holiness communicated unto us in our regeneration . ( ) as to those renewed actual operations whereby it is carried on , and is gradually progressive as hath been declared . . faith also or believing may be considered in this matter two wayes . ( ) as to its original communication infusion or creation in the soul , for it is the gift or work of god. in this respect , that is , as to the seed , principle and habit of it , it is wrought in us , as all other grace is , in regeneration . ( ) as to its actings in us , or as unto actual believing or the exercise of faith and the fruits of it , in a constant profession and holy obedience . sanctification in the first sence respects faith also in the first . that is , the preservation of the seed , principle , grace , habit of faith in us , belongs unto the sanctifying work of the holy spirit . and so believers only are sanctified . and in the latter sence it respects faith in the latter also ; that is , the progress of the work of sanctification in us is accompanyed with the actings and exercise of faith. but both wayes faith is a necessary qualification in and unto them that are sanctified . believers therefore are the adequate subject of the work of sanctification , which is all that at present is under our consideration . ( ) the spirit is also promised as a comforter , or as a spirit of consolation . in this sence or for this end and work , he is not promised unto them that are regenerate meerly as such . for many may be regenerate who are not capable of consolation , nor do need it ; as infants who may be and are many of them sanctified from the womb. nor is he so promised unto them that are believers absolutely , who have the grace or habit of faith wrought in them ; for so many have who are not yet exercised , nor brought into that condition wherein spiritual consolations are either proper or needfull unto them . the spirit is promised as a comforter unto believers , as engaged in the profession of the gospel , and meeting with conflicts inward and outward on the account thereof . the first promise of the holy ghost as a comforter was made to the disciples when their hearts were filled with sorrow on the departure of christ ; and this is the measure of all others , john . . and this is evident both from the nature of the thing it self , and from all the promises which are given concerning him to this end and purpose . and it will be wholly in vain at any time to apply spiritual consolations unto any other sort of persons . all men who have any interest in christian religion , when they fall into troubles and distresses be they of what sort they will , are ready to enquire after the things that may relieve and refresh them . and whereas there are many things in the word suited unto the relief and consolation of the distressed , they are apt to apply them unto themselves , and others also are ready to comply with them in the same charitable office as they suppose . but no true spiritual consolation was ever administred by the word unto any but exercised believers , however the minds of men may be for the present a little relieved , and their affections refreshed by the things that are spoken unto them out of the word . for the word is the instrument of the holy ghost ; nor hath it any efficacy but as he is pleased to use it and apply it . and he useth it unto this end and unto no other , as being promised as a spirit of consolation only to sanctified believers . and therefore when persons fall under spiritual convictions and trouble of mind or conscience upon the account of sin and guilt , it is not our first work to tender consolation unto them , whereby many in that condition are deluded , but to lead them on to believing , that being justified by faith they may have peace with god , which is their proper relief . and in that state god is abundantly willing that they should receive strong consolation , even as many as fly for refuge to the hope that is set before them . ( ) the spirit of god is promised and received as to gifts for the edification of the church . this is that which is intended , acts . , . and his whole work herein we shall consider in its proper place . the rule and measure of the communication of the spirit for regeneration is election . the rule and measure of the communication of the spirit for sanctification is regeneration . and the rule and measure of his communication as a spirit of consolation , is sanctification , with the afflictions , temptations and troubles of them that are sanctified ; what then is the rule and measure of his communication as a spirit of edification ? i answer ; profession of the truth of the gospel and its worship , with a call unto the benefiting of others , cor. . . and here two rules must be observed . ( ) that he carryes not his gifts for edification out of the pale of the church , or profession of the truth and worship of the gospel . ( ) that he useth a soveraign and not a certain rule in this communication , cor. . , . so as that he is not wanting unto any true professors in proportion to their calls and opportunities . sect. ly , whereas the spirit of sanctification is promised only unto them that are regenerate and do believe , may we in our prayers and supplications for him plead those qualifications as arguments and motives for the further communications of him unto us . ans. . we cannot properly plead any qualification in our selves , as though god were obliged with respect unto them , to give a man encrease of grace ex congruo much less ex condigno . when we have done all , we are unprofitable servants . as we begin so we must proceed with god meerly on the account of soveraign grace . . we may plead the faithfulness and righteousness of god as engaged in his promises . we ought to pray that he would not forsake the work of his own hands , that he who hath begun the good work in us , would perfect it unto the day of jesus christ ; that with respect unto his covenant and promises he would preserve that new creature , that divine nature which he hath formed and implanted in us . . upon a sense of the weakness of any grace we may humbly profess our sincerity therein , and pray for its encrease . so cryed the poor man with tears , lord i believe , help thou mine unbelief , matth. . . and the apostles in their prayer , lord increase our faith , luke . . owned the faith they had , and prayed for its encrease by fresh supplyes of the holy spirit . again ly , may believers in trouble pray for the spirit of consolation with respect unto their troubles , it being unto such that he is promised ? ans. ( ) they may do so directly , and ought so to doe ; yea when they do it not it is a sign they turn aside unto broken cisterns that will yield them no relief . ( ) troubles are of two sorts , spiritual and temporal . spiritual troubles are so either subjectively , such as are all inward darknesses , and distresses on the account of sin ; or ly , objectively , such are all persecutions for the name of christ and the gospel : it is principally with respect unto these that the spirit is promised as a comforter , and with regard unto them are we principally to pray for him as so promised . ( ) in those outward troubles which are common unto believers with other men , as the death of relations , losses of estate or liberty , they may and ought to pray for the spirit as a comforter , that the consolations of god administred by him , may out-ballance their outward troubles , and keep up their hearts unto other dutyes . ly , may all sincere professors of the gospel pray for the spirit with respect unto his gifts , for the edification of others , seeing unto such he is promised for that end ? ans. . they may do so but with the ensuing limitations . ( ) they must do it with express submission to the sovereignty of the spirit himself , who divideth to every one as he will. ( ) with respect unto that station and condition wherein they are placed in the church by the providence and call of god. private persons have no warrant to pray for ministerial gifts , such as should carry them out of their stations without a divine direction going before them . ( ) that their end be good and right to use them in their respective places unto edification . so ought parents and masters of families , and all members of churches , to pray for those gifts of the spirit whereby they may fill up the dutyes of their places and relations . from the consideration of this order of the dispensation of the spirit , we may be directed how to pray for him , which we are both commanded and encouraged to doe , luke . . for we are to pray for him with respect unto those ends and effects for which he is promised : and these are those which are before expressed , with all those particular instances which may be reduced unto them . we might therefore hence give direction in some enquiries , which indeed deserve a larger discussion if our present design would admit of it ; one only i shall instance in . may a person who is yet vnregenerate pray for the spirit of regeneration to effect that work in him ? for whereas as such he is promised onely unto the elect , such a person not knowing his election , seems to have no foundation to make such a request upon . ans. ( . ) election is no qualification on our part which we may consider or plead in our supplications , but only the secret purpose on the part of god of what himself will doe , and is known unto us only by its effects . ( ) persons convinced of sin , and a state of sin , may and ought to pray , that god by the effectual communications of his spirit unto them would deliver them from that condition . this is one way whereby we flee from the wrath to come . ( ) the especial object of their supplications herein is sovereign grace , goodness and mercy , as declared in and by jesus christ. such persons cannot indeed plead any especial promise as made unto them . but they may plead for the grace and mercy declared in the promises , as indefinitely proposed unto sinners . it may be they can proceed no further in their expectations but unto that of the prophet ; who knoweth if god will come and give a blessing ; joel . . yet is this a sufficient ground and encouragement to keep them waiting at the throne of grace . so paul after he had received his vision from heaven continued in great distress of mind praying until he received the holy ghost , acts . , . ( ) persons under such convictions have really sometimes the seeds of regeneration communicated unto them , and then as they ought , so they will continue in their supplications for the encrease and manifestation of it . it is evident that by these observations the foregoing objection is utterly removed out of the way ; and there is no disadvantage ariseth unto the doctrine of the free and effectual grace of god , by confining this work of sanctification and holiness unto believers only . none are sanctified , none are made holy but those who truely and savingly believe in god through jesus christ ; which i shall now further confirm . sect. ( ) without faith it is impossible to please god , heb. . . the faith discoursed of by the apostle is that whereby the fathers received the promises , walked with god and obtained the inheritance , the faith of abraham ; that is true saying justifying faith. this faith constitutes all them in whom it is true believers , and without it it is impossible to please god. now holiness wherever it is pleaseth god , and therefore without faith it is impossible we should have any interest in it . this is the will of god even our sanctification , thess. . . and walking therein we please god , v. . all that pleaseth god in us , is our holiness , or some part of it , and it principally consists in an opposition unto all that displeaseth him . that which he commands pleaseth him , and that which he forbids displeaseth him ; and our holiness consists in a complyance with the one , and an opposition unto the other . wherefore that any others but believers should have any thing which really belongs unto this holiness , the apostle declares it to be impossible . some would except against this sense of the words from the ensuing reason which the apostle gives of his assertion which contains the nature of the faith intended . for he that cometh unto god must believe that he is , and that he is a rewarder of them that diligently seek him . for this is that , they say , which the light of nature directs unto , and therefore there is no other faith necessarily required that a man may please god but only that which is included in the right use and exercise of natural reason . but this exception will no way evade the force of this testimony . for the apostle discourseth concerning such a coming unto god , and such a belief in him , as is guided , directed and ingenerated in us , by the promises which it rests upon and is resolved into . now these promises all and every one of them , include jesus christ with a respect unto him and his grace . and therefore the faith intended is that which is in god through christ as revealed and exhibited in the promises , and this coming unto god is a fruit and effect thereof . ( ) our lord jesus christ affirms that men are sanctified by the faith that is in him , acts . . that they may receive forgiveness of sins and an inheritance among them that are sanctified by the faith that is in me . if there were any other way or means whereby men might be sanctified or made holy , he would not have confined it unto the faith that is in him . at least there is no other way to attain that holiness which may bring them unto the heavenly inheritance , or make them meet for it , col. . . which alone we enquire after . and indeed there can be no greater contempt cast on the lord jesus and on the duty of believing in him , whereunto he makes this one of his principal motives , than to imagine that without faith in him any one can be made holy. ( . ) faith is the instrumental cause of our sanctification , so that where it is not , no holiness can be wrought in us . god purifyeth our hearts by faith , acts . . and not otherwise . and where the heart is not purifyed there is no holiness . all the dutyes in the world will not denominate him holy whose heart is not purified ; nor will any such dutyes be holy themselves seeing unto the unclean all things are unclean . all the obedience that is accepted with god is the obedience of faith , rom. . . thence it springs and therewith is it animated . so is it expressed , pet. . , . you who by christ do believe in god , and have purifyed your souls in obeying the truth through the spirit . it is from faith in god through jesus christ , acting it self in obedience unto the gospel , that we purifie or cleanse our souls which is our sanctification . see col. . , , . chap. . , , , , . ( ) all grace is originally entrusted in and with jesus christ. the image of god being lost in adam , whatever was prepared or is used for the renovation of it in our natures and persons , wherein gospel holiness doth consist , was to be treasured up in him as the second adam , by whom many are to be made alive , who dyed in the first . it pleased the father that in him all fulness should dwell , as the fullness of the godhead in and for his own divine personal subsistence , so the fulness of all grace for supplyes unto us ; that of his fulness we might receive grace for grace . he is made the head unto the whole new creation , not only of power and rule but of life and influence . god hath given him for a covenant to the people , and communicates nothing that belongs properly to the covenant of grace , as our sanctification and holiness doe , unto any but in and through him . and we receive nothing by him but by vertue of relation unto him , or especial interest in him , or union with him . where there is an especial communication , there must be an especial relation whereon it doth depend , and whence it doth proceed . as the relation of the members unto the head is the cause and means why vital spirits are thence derived unto them . we must be in christ as the branch is in the vine or we can derive nothing from him . joh. . . as the branch cannot bear fruit of it self except it abide in the vine , no more can ye except ye abide in me . whatever any way belongeth unto holiness is our fruit , and nothing else is fruit but what belongeth thereunto . now this our saviour affirms that we can bring forth nothing of , unless we are in him , and do abide in him . now our being in christ and abiding in him is by faith ; without which we can derive nothing from him , and consequently never be partakers of holiness in the least degree . but these things must be afterwards spoken unto more at large . it is therefore undenyably evident that believers only are sanctified and holy , all others are unclean , nor is any thing they doe holy , or so esteemed of god. sect. and the due consideration hereof discovers many pernitious mistakes that are about this matter , both notional and practical . for ( ) there are some who would carry holiness beyond the bounds of an especial relation unto christ ; or would carry that relation beyond the only bond of it , which is faith. for they would have it to be no more than moral honesty or vertue , and so cannot with any modesty deny it unto those heathens who endeavoured after them according to the light of nature . and what need then is there of jesus christ ? i can and doe commend morall vertues and honesty as much as any man ought to doe , and am sure enough there is no grace where they are not ; yet to make any thing to be our holiness that is not derived from jesus christ , i know not what i do more abhorre . an imagination hereof dethrones christ from his glory , and overthrowes the whole gospel . but we have a sort of men who plead that heathens may be eternally saved , so large and indulgent is their charity , and in the mean time endeavour by all means possible to destroy temporally at least all those christians who stoop not to a complyance with all their imaginations . ( ) others there are who proceed much further and yet do but deceive themselves in the issue . notions they have of good and evil by the light of nature . as they come with men into the world , and grow up with them as they come to the exercise of their reason , so they are not stifled without offering violence to the principles of nature by the power of sin ; as it comes to pass in many , ephes. . . tim. . . rom. . . chap. . , . these notions therefore are in many improved in process of time by convictions from the law ; and great effects are produced hereby . for where the soul is once effectually convinced of sin righteousness and judgement , it cannot but endeavour after a deliverance from the one , and an attainment of the other ; that so it may be well with it at the last day . and here lye the springs or foundations of all the morall differences that we see amongst mankind . some give themselves up unto all abominations , lasciviousness , uncleanness , drunkenness , frauds , oppressions , blasphemies , persecutions , as having no bounds fixed unto their lusts , but what are given them by their own impotency , or dread of humane laws . others endeavour to be sober , temperate , just , honest , and upright in their dealings , with a sedulous performance of religious dutyes . this difference ariseth from the different power and efficacy of legal convictions upon the minds of men . and these convictions are in many variously improved according to the light they receive in the means of knowledge which they do enjoy , or the errors and superstitions which they are misguided unto . for on this latter account do they grow up in some , into penances , vowes , uncommanded abstinencyes , and various self-macerations ; with other painfull and costly dutyes . where the light they receive is in the generall according unto truth , there it will engage men into reformation of life , a multiplication of dutyes , abstinence from sin , profession , zeal , and a cordial engagement into one way or other in religion . such persons may have good hopes themselves that they are holy , they may appear to the world so to be , and be accepted in the church of god as such , and yet really be utter strangers from true gospel holiness . and the reason is , because they have missed it in the foundation ; and not having in the first place obtained an interest in christ , have built their house on the sand , whence it will fall in the time of trouble . if it be said , that all those who come up unto the dutyes mentioned are to be esteemed believers , if therewith they make profession of the true faith of the gospel , i willingly grant it . but if it be said , that necessarily they are so indeed , and in the sight of god , and therefore are also sanctified and holy , i must say the contrary is expresly denyed in the gospel , and especial instances given thereof . wherefore let them wisely consider these things who have any conviction of the necessity of holiness . it may be they have done much in the pursuit of it , and have laboured in the dutyes that materially belong unto it . many things they have done , and many things forborn , upon the account of it ; and still continue so to doe . it may be they think that for all the world they would not be found among the number of unholy persons at the last day . this may be the condition of some , perhaps of many , who are but yet young , and but newly engaged into these wayes upon their convictions . it may be so with them who for many dayes and years have been so following after a righteousness in a way of duty . but yet they meet with these two evils in their wayes . ( ) that dutyes of obedience seldom or never prove more easie , familiar or pleasant unto them , than they did at first , but rather are more grievous and burdensome every day . ( ) that they never come up unto a satisfaction in what they doe , but still find that there is somewhat wanting . these make all they do burdensome and unpleasant unto them , which at length will betray them into backsliding and apostasie . but yet there is somewhat worse behind ; all they have done , or are ever able to doe on the bottom upon which they stand , will come to no account , but perish with them at the great day . would we prevent all these fatal evils , would we engage in a reall , thriving , everlasting holiness , let our first business be to secure a relation unto jesus christ , without which nothing of it will ever be attained . to close this discourse , i shall only from it obviate a putid calumny cast by the papists , quakers and others of the same confederacy against the grace of god , upon the doctrine of the free justification of a sinner , through the imputation of the righteousness of christ. for with a shameless impudence they clamour on all by whom it is asserted , as those who maintain salvation to be attained through a meer external imputation of righteousness , whilest those so saved are unclean and unholy , as the quaker , or negligent of the dutyes of righteousness and obedience , as the papists and others slanderously report . for the frontless impudence of this calumny is sufficiently evident from hence , that as we assert sanctification and holiness to be peculiar only unto believing justified persons , that is that faith and holiness are inseparable habitually or actually or in both regards ; so in like manner that all such persons are infallibly sanctified and made holy. sect. all believers and only believers being sanctified and made holy , what it is that is sanctified in them , or what is the proper seat and subject of this work , is in the next place to be declared . for it is not a meer external denomination as things were called holy under the old testament , nor any transient act , nor any series or course of actions that we plead about ; but that which hath , as a reall being and existence , so a constant abiding or residence in us . hence he that is holy is alwayes so , whether he be in the actual exercise of the dutyes of holiness or no ; though an omission of any of them in their proper season is contrary unto and an impeachment of holiness , as to its degrees . now this subject of sanctification is the entire nature or whole person of a believer . it is not any one faculty of the soul or affection of the mind , or part of the body that is sanctified , but the whole soul and body , or the entire nature of every believing person . and hereby is the work of sanctification really distinguished from any other meer common work which may represent it , or pretend unto it . for all such works are partiall ; either they are in the mind only by light and notions of truth , or on the affections only in zeal and devotion , or on the mind and conscience in the convictions of sin and duty , but further they proceed not . but true holiness consists in the renovation of our whole persons , which must be demonstrated . ( ) that our entire nature was originally created in the image of god i have proved before , and it is by all acknowledged . our whole souls , in the rectitude of all their faculties and powers in order unto the life of god and his enjoyment , did bear this image . nor was it confined unto the soul only . the body also , not as to its shape figure or natural use , but as an essential part of our natures , was interested in the image of god by a participation of original righteousness . hence the whole person was a meet principle for the communication of this image of god unto others , by the means of natural propagation , which is an act of the entire person . for a person created and abiding in the image of god , begetting another in his own image and likeness , had by vertue of the covenant of creation begotten him in the image of god also ; that is , had communicated unto him a nature upright and pure . ( ) by the entrance of sin this image of god , so far as it was our righteousness and holiness before him , was utterly defaced and lost. this also i have sufficiently evidenced before . it did not depart from any one power , part , or faculty of our souls , but from our whole nature . accordingly the scripture describes ( ) the depravation of our natures distinctly in all the powers of it . in particular the corruption that ensued on our minds , wills and affections upon the loss of the image of god , i have before declared and vindicated . and ( ) in reference unto the first actings of all these faculties in things moral and spiritual , the scripture addes that all the thoughts and imaginations of our hearts are evil and that continually , gen. . . all the original first actings of the powers of our souls in or about things rational and morall are alwayes evil . for an evil tree cannot bring forth good fruit . that which is lame and distorted , can act nothing that is straight and regular . hence ( ) all the outward actions of persons in this state and condition are evil , unfruitfull works of darkness . and not only so but the scripture ( ) in the description of the effects of this depravation of our nature , calls in the body and the members of it unto a partnership in all this obliquity and sin. the members of the body are servants unto vncleanness and iniquity , rom. . . and the engagement of them in all the course and actings of depraved nature is particularly declared by our apostle out of the psalmist , rom. . , , , . they are all gone out of the way , they are together become unprofitable , there is none that doth good no not one . their throat is an open sepulchre , with their tongues they have used deceit , the poyson of asps is under their lips , whose mouth is full of cursing and bitterness , their feet are swift to shed blood , in all wayes of evil . this being the state of our whole nature in its depravation , our sanctification , wherein alone its reparation in this life doth consist , must equally respect the whole . some suppose that it is our affections only in their deliverance from corrupt lusts and prejudices , with their direction unto heavenly objects , that are the subject of this work. for the mind or rational intellectual power of the soul , is in its self they say pure , noble , untainted , and needs no other ayd but to be delivered from the prejudices and obstructions of its operations , which are cast upon it by the engagements and inclinations of corrupt affections , and a vitious course of conversation in the world , received by uninterrupted traditions from our fathers ; from whence it is not able to extricate or deliver it self , without the aid of grace . but they have placed their instance very unhappily . for among all things that belong unto our nature , there is not any one which the scripture so chargeth this depravation of it upon , as the mind . this in particular is said to be fleshly , to be enmity against god , to be filled with vanity , folly and blindness , as we have at large before evinced . nor is there any thing concerning which the work of sanctification and renovation is so expressly affirmed as it is concerning the mind . it is declared by the renovation of our minds , rom. . . or being renewed in the spirit of our minds , ephes. . . that we put on the new man that is renewed in knowledge , col. . . with other expressions of the like nature . it is therefore our entire nature that is the subject of evangelical holiness ; for to manifest in particulars . ( ) hence it is called the new man , ephes. . . put on the new man , which after god is created in righteousness and holiness . as the principle of sin and corrupted nature in us is called the old man for no other reason but that it possesseth all the active powers of the whole man , so that he neither doth nor can do any thing but what is influenced thereby ; so this principle of holiness in us , the renovation of our natures is called the new man , because it possesseth the whole person with respect unto its proper operations and ends. and it extends it self as large as the old man or the depravation of our natures , which takes in the whole person soul and body with all their faculties and powers . ( ) the heart in the scripture is taken for the whole soul and all the faculties of it , as they are one common principle of all morall operations ; as i have proved before : whatever therefore is wrought in and upon the heart under this consideration , is wrought upon the whole soul. now this is not only said to be affected with this work of sanctification , or to have holiness wrought in it , but the principal description that is given us of this work , consists in this , that therein and thereby a new heart is given unto us or created in us , as it is expressed in the promise of the covenant . this therefore can be nothing but the possessing of all the powers and faculties of our souls with a new principle of holiness and obedience unto god. ( ) there is especial mention made of the effecting of this work on our souls and bodies with their powers and faculties distinctly . this i have already proved in the declaration of the work of our regeneration or conversion to god , which is only preserved , cherished , improved , and carryed on to its proper end in our sanctification . the nature also of that spiritual light which is communicated unto our minds , of life unto our wills , of love unto our affections , hath been declared . therefore doth it follow thence unavoidably that the whole person is the subject of this work , and that holiness hath its residence in the whole soul entirely . ( ) we need goe no further for the proof hereof than unto that prayer of the apostle for the thessalonians which we insisted on at the beginning of this discourse , thess. . . the god of peace himself sanctifie you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , throughout ; that is , in your whole natures or persons , in all that you are and doe , that you may not in this or that part but be every whit clean and holy throughout . and to make this the more evident that we may know what it is which he prayes may be sanctified , and thereby preserved blameless to the coming of christ , he distributes our whole natures into the two essential parts of soul and body . and in the former he considereth two things , ( ) the spirit , ( ) the soul peculiarly so called . and this distinction frequently occurrs in the scripture , wherein that by the spirit the mind or intellectual faculty is understood , and by the soul the affections , is generally acknowledged , and may evidently be proved . these therefore the apostle prayes may be sanctified and preserved holy throughout and entirely , and that by the infusion of an habit of holiness into them , with its preservation and improvement , whereof more afterwards . but this is not all . our bodyes are an essential part of our natures , and by their union with our souls are we constituted individual persons . now we are the principles of all our operations , as we are persons ; every moral act we do , is the act of the whole person . the body therefore is concerned in the good and evil of it . it became a subject of the depravation of our nature by concomitancy and participation ; and is considered as one entire principle with the soul of communicating original defilement from parents unto children . besides it is now subject in that corruption of its constitution which it is fallen under as a punishment of sin , unto many disorderly motions that are incentives and provocations unto sin . hence sin is said to reign in our mortal bodyes , and our members to be servants unto unrighteousness , rom. . . . moreover by its participation in the defilement and punishment of sin , the body is disposed and made obnoxious unto corruption and destruction . for death entred by sin and no otherwise . on all these accounts therefore it is necessary on the other hand , that the body should be interested in this work and priviledge of sanctification and holiness . and so it is ( ) by participation . for it is our persons that are sanctified and made holy , ( sanctifie them throughout ) ; and although our souls are the first proper subject of the infused habit or principle of holiness , yet our bodyes as essential parts of our natures are partakers thereof . ( ) by a peculiar influence of the grace of god upon them also , as far as they have any influence into moral operations . for the apostle tells us , that our bodyes are members of christ , cor. . . and so consequently have influences of grace from him as our head. ( ) in the work of sanctification the holy ghost comes and dwells in us . and hereon our bodyes are the temple of the holy ghost which is in us , cor. . . and the temple of god is holy ; although i confess this rather belongs unto the holiness of peculiar dedication unto god , whereof we shall treat afterwards . and hereby ( ) are the parts and members of the body made instruments and servants of righteousness unto holiness , rom. . . do become meet and fit for to be used in the acts and dutyes of holiness , as being made clean and sanctified unto god. ( ) hereby are they disposed and prepared unto a blessed resurrection at the last day , which shall be wrought by the spirit of christ which dwelt in them and sanctified them in this life , rom. . , . phil. . , . cor. . , , . our whole persons therefore and in them our whole natures are the subject of this work , and true holiness invests the whole of it . now whether this universal investiture of our nature in all the faculties and powers of it , by a new principle of holiness and obedience unto god , whereby it is renewed unto his image , do belong unto that morall vertue which some so plead for as to substitute it in the room of gospel-holiness , they may do well to consider who are the patrons of that cause . for if it doth not , then doth not it self belong unto that holiness which the gospel teacheth , requireth , promiseth and communicates , whatever else it be . and moreover , it is practically worthy consideration that men deceive not themselves with a partial work in conviction only , or change of the affections also , in stead of this evangelical sanctification . it is often and truely spoken unto , how men may have their minds enlightened , their affections wrought upon , and their lives much changed , and yet come short of reall holiness . the best tryal of this work is by its vniversality with respect unto its subject . if any thing remain unsanctified in us sin may there set up its throne and maintain its sovereignty . but where this work is true and reall however weak and imperfect it may be as unto its degrees , yet it possesseth the whole person , and leaveth not the least hold unto sin , wherein it doth not continually combat and conflict with it . there is saving light in the mind , and life in the will , and love in the affections , and grace in the conscience suited to its nature ; there is nothing in us whereunto the power of holiness doth not reach according to its measure . men may therefore if they please deceive themselves by taking up with some notions in their minds , some devotions in their affections , or some good and vertuous deeds in their conversations , but holiness doth not consist therein . and lastly , men may hence see how vainly they excuse themselves in their sins , their passions , intemperances and the like disorders of mind , from their constitutions and inclinations ; for true sanctification reacheth unto the body also . it is true , grace doth not so change the natural constitution as to make him that was sickly , healthy and strong ; nor so as to make him who was melancholy , to be sanguine or the like ; it altereth not the course of the blood , the animal spirits , with the impressions they make on our minds . but consider these things morally , and as the whole person is a principle of spiritual and moral operations , and so it doth work that change and alteration on the whole person , as to cure morally sinfull distempers , as of passion , elation of mind , and intemperancies , which men were before more than ordinarily inclined unto by their tempers and constitutions . yea from the efficacy of it upon our whole persons , in the curing of such habitual inordinate and sinfull distempers , lyes the principal discovery of its truth and reality . let no men therefore pretend that grace and holiness do not change mens constitutions , thereby to excuse and palliate their disorderly passions before men , and to keep themselves from being humbled for them before god. for although it do not so naturally and physically , yet it doth so morally , so that the constitution it self shall be no more such a fomes and incentive unto disorderly passions , as it hath been . if grace hath not cured that passion , pride , causeless anger , inveterate wrath , intemperance , which mens constitutions peculiarly incline unto , i know not for my part what it hath done , nor what a number of outward dutyes do signifie . the spirit and grace of christ causeth the wolf to dwell with the lamb , and the leopard to lye down with the kid , isa. . . it will change the most wild and savage natures into meekness , gentleness and kindness ; examples whereof have been multiplyed in the world. chap. iv. the defilement of sin wherein it consists , with its purification . ( ) purification the first proper notion of sanctification . ( ) institution of baptisme confirming the same apprehension . ( ) a spiritual defilement and pollution in sin. ( ) the nature of that defilement , or wherein it doth consist . ( ) depravations of nature and acts with respect unto gods holiness , how and why called filth and pollution . ( ) two-fold pravity and defilement of sin. its aggravations . we cannot purge it of our selves ; nor could it be done by the law , nor by any wayes invented by men for that end. sect. these things being premised , we proceed to the consideration of sanctification it self , in a further explication of the description before given . and the first thing we ascribe unto the spirit of god herein , which constitutes the first part of it , is the purifying and cleansing of our natures from the pollution of sin. purification is the first proper notion of internal real sanctification . and although in order of time it do not precede the other acts and parts of this work , yet in order of nature it is first proposed and apprehended . to be unclean absolutely , and to be holy , are universally opposed . not to be purged from sin , is an expression of an unholy person , as to be cleansed is of him that is holy . and this purification or the effecting of this work of cleansing is ascribed unto all the causes and means of sanctification . as ( ) unto the spirit who is the principal efficient of the whole . not that sanctification consists wholly herein , but firstly and necessarily it is required thereunto ; prov. . . ezek. . . i will sprinkle clean water upon you , and you shall be clean , from all your filthiness and from all your idols will i cleanse you . that this sprinkling of clean water upon us , is the communication of the spirit unto us for the end designed , i have before evinced . it hath also been declared wherefore he is called water or compared thereunto . and the next verse shews expressly that it is the spirit of god which is intended . i will put my spirit within you and cause you to walk in my statutes . and that which he is thus in the first place promised for , is the cleansing of us from the pollution of sin , which in order of nature is preposed unto his enabling us to walk in gods statutes , or to yield holy obedience unto him . to the same purpose among many others is that promise , isa. . . when the lord shall have washed away the filth of the daughters of zion , and shall have purged the blood of hierusalem , by the spirit of judgment and the spirit of burning . upon what ground the spirit is compared to fire and thence here called a spirit of burning hath been also declared . in brief , fire and water were the means whereby all things were purified and cleansed typically in the law , numb . . . and the holy spirit being the principal efficient cause of all spiritual cleansing is compared to them both , by which his work was signified , and called by their names . see mal. . , . and judgment is frequently taken for holiness . the spirit of judgment therefore and the spirit of burning is the spirit of sanctification and purification . and he is here promised for the sanctification of the elect of god. and how shall he effect this work ? he shall do it in the first place by washing away their filth and purging away their blood ; that is , all their spiritual sinfull defilements . ( ) the application of the death and blood of christ unto our souls for our sanctification by the holy ghost , is said to be for our cleansing and purging , ephes. . , . christ loved the church and gave himself for it , that he might sanctifie and cleanse it with the washing of water by the word ; he gave himself that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works , tit. . . for the blood of jesus christ cleanseth us from all our sins , joh. . . for he loved us and washed us from our sins in his own blood , rev. . . the blood of jesus christ purgeth our consciences from dead works to serve the living god , heb. . . respect i acknowledge in some of these places may be had unto the expiation of the guilt of sin by the blood of christ as offered in sacrifice , for so in himself he purged our sins , heb. . . but as they all suppose a defilement in sin , so the most of them respect its cleansing by the application of the vertue of the blood of christ unto our souls and consciences in our sanctification . and ( ) moreover where sanctification is enjoyned us as our duty it is prescribed under this notion of cleansing our selves from sin . wash you , make you clean , isa. . . o jerusalem wash thine heart from wickedness that thou mayest be saved , jer. . . having therefore these promises let us cleanse our selves from all filthiness of the flesh and the spirit , perfecting holiness in the fear of god , cor. . . every man that hath this hope in him purifieth himself ; joh. . . psal. . . tim. . . and the like expressions of this duty occur in other places . sect. ( ) answerable unto these promises and precepts and in the confirmation of them we have the institution of the ordinance of baptisme , the outward way and means of our initiation into the lord christ and the profession of the gospel , the great representation of the inward washing of regeneration , tit. . . now this baptisme in the first place expresseth the outward putting away the filth of the flesh , by external washing with material water , pet. . . and that which answers hereunto can be in nothing but the inward purifying of our souls and consciences by the grace of the spirit of god ; that is , saith our apostle , the putting off the body of the sins of the flesh , col. . . which contains the whole defilement and corruption of sin . and this also was typed out unto us by all the legal purifications of old. wherefore we shall do three things in the explication of this first branch of our sanctification . ( ) shew , that there is a spiritual pollution and defilement in sin. ( ) declare what it is , or wherein it doth consist : and ( ) manifest how it is removed or washed away , and believers made holy thereby . sect. for the first , it needs not much to be insisted on . our minds and their conceptions are in these things to be regulated by divine revelations and expressions . and in the whole representation made unto us in the scripture , of the nature of sin , of our concernment therein , of the respect of god towards us on the account thereof ; of the way and means whereby we may be delivered from it ; there is nothing so much inculcated , as its being filthy , abominable , full of defilement and pollution , which is set forth both in the plain expressions and various similitudes . on the account hereof is it said to be abhorred of god , the abominable thing which his soul hateth , which he cannot behold , which he cannot but hate and detest , and is compared to blood , wounds , sores , leprosie , scum , loathsome diseases . with respect hereunto is it so frequently declared that we must be washed , purged , purified , cleansed , as in the testimonyes before cited ; before we can be accepted with him , or be brought to the enjoyment of him . and the work of the spirit of christ in the application of his blood unto us for the taking away of sin , is compared to the effects of fire , water , sope , nitre , every thing that hath a purifying cleansing faculty in it . these things so frequently occurr in the scripture and testimonies concerning them are so multiplyed that it is altogether needless to produce particular instances . this is evident and undenyable , that the scripture which regulates our conceptions about spiritual things , expressly declares all sin to be uncleanness , and every sinner to be defiled thereby , and all unsanctified persons to be wholly unclean ; and how far these expressions are metaphorical , or wherein the metaphor doth consist , must be afterwards declared . besides , there is no notion of sin and holiness whereof believers have a more sensible spiritual experience . for although they may not , or do not comprehend the metaphysical notion or nature of this pollution and defilement of sin , yet they are sensible of the effects it produceth in their minds and consciences . they find that in sin which is attended with shame and self-abhorrency and requires deep abasement of soul. they discern in it or in themselves on the account of it , an unsuitableness unto the holiness of god , and an unfitness thereon for communion with him . nothing do they more earnestly labour after in their prayers and supplications than a cleansing from it by the blood of christ ; nor are any promises more precious unto them , than those which express their purification and purging from it . for these are they which next unto their interest in the attonement made by the sacrifice of christ , give them boldness in their approaches unto god. so our apostle fully expresseth it , heb. . , , , . having therefore boldness to enter into the holiest by the blood of jesus , by a new and living way which he hath consecrated for us through the veyl that is to say his flesh , and having an high priest over the house of god , let us draw near with a true heart in full assurance of faith , having our hearts sprinkled from an evil conscience and our bodies washed with pure water . the foundation of all our confidence in our access unto god , the right and title we have to approach unto him is laid in the blood of christ , the sacrifice he offered , the attonement he made , and the remission of sins which he obtained thereby , which effect of it he declares , v. . having boldness by the blood of jesus . the way of our access is by pleading an interest in his death and suffering , whereby an admission and acceptance is consecrated for us , v. . by a new and living way which he hath consecrated . and our encouragement to make use of this foundation , and to engage in this way , is taken from his discharge of the office of an high-priest in our behalf . and having an high priest over the house of god let us draw near . but besides all this , when we come to an actual address unto god , that we may make use of the boldness given us in the full assurance of faith , it is moreover required that our hearts be sprinkled and our bodyes washed ; that is that our whole persons be purifyed from the defilement of sin by the sanctification of the spirit . and this experience of believers , we cannot only oppose unto , and plead against the stupidity of such persons by whom these things are derided , but conclude from it , that those who are unacquainted with it in some degree of sincerity , are wholly uninterested in that evangelical holiness which we enquire after . we need not therefore further labour in the confirmation of that concerning which the testimonyes of scripture are so multiplyed , and whereof we have such undoubted experience . sect. secondly ; the nature of this defilement of sin must be enquired into . ans. ( ) by some it is reckoned unto guilt . for whereas the inseparable effects of guilt , are shame and fear , whereby it immediately evidenced it self in our first parents , and shame in particular is from this filth of sin , it may be esteemed an adjunct thereof . hence sin was said to be purged by sacrifices when its guilt was expiated : and christ is said to purge our sins by himself , that is when he offered himself a sacrifice for us , heb. . . and therefore it is granted that so far as the filth of sin was taken away , not by actual purification but by legal expiation , it is sin with its guilt that was intended . but the scripture as we have shewed intendeth more hereby , even such an internal inherent defilement as is taken away by real actual sanctification and no otherwise . ( ) there are some especial sins which have a peculiar pollution and defilement attending them , and which thereon are usually called uncleanness in a peculiar manner . the ground hereof is in that of the apostle , cor. . . flee fornication . every sin that a man doth is without the body : but he that committeth fornication sinneth against his own body ; all sins of that nature have a peculiar defilement and filth accompanying them . and holiness is sometimes mentioned in an opposition unto this especial pollution , thess. . . but yet this is not that which we enquire after , although it be included in it , as one especial kind of it . that we now consider alwayes inseparably attends every sin as sin , as an adjunct or effect of it . it is the uncleanness of all sin and not the sin of uncleanness which we intend . and for the discovery of its proper nature we may observe : ( ) that the pollution of sin is that property of it whereby it is directly opposed unto the holiness of god , and which god expresseth his holiness to be contrary unto . hence he is said to be of purer eyes than to behold iniquity or to look on evil , hab. . . it is a thing vile and loathsome under the eyes of his holiness , psal. . , , . so speaking concerning it he useth that pathetical dehortation , o do not that abominable thing which my soul hateth ; jerem. . . and with respect unto his own holiness it is , that he sets it forth by the names of all things which are vile , filthy , loathsome , offensive , every thing that is abominable . it is so to him as he is infinitely pure and holy in his own nature . and that consideration which ingenerates shame and self-abhorrency on the account of the defilement of sin , is taken peculiarly from the holiness of god. hence it is that persons are so often said to blush , to be ashamed , to be filled with confusion of face , to be vile , to be abased in their own sight , under a sense and apprehension of this filth of sin . ( ) the holiness of god is the infinite absolute perfection and rectitude of his nature , as the eternal original cause and pattern of truth , uprightness and rectitude in all . and this holiness doth god exert as in all he doth naturally and necessarily , so particularly in his law , which is therefore good , holy and perfect , because it represents the holiness of god which is impressed on it . god might not have made any creature nor given a law , which are free acts of his will. but on supposition he would do so , it was absolutely necessary from his own nature that this law of his should be holy. and therefore whatever is contrary unto or different from the law of god , is so unto and from the holiness of god himself . hence it followes , ( ) that this defilement and pollution of sin is that pravity , disorder and shamefull crookedness that is in it , with respect unto the holiness of god as expressed in the law. sin is either original or actual . original sin is the habitual inconformity of our natures unto the holiness of god expressed in the law of creation . actual sin is our inconformity to god and his holiness expressed in the particular commands of the law : the nature of all sin therefore consists in its enmity , its inconformity to the rule . now this rule , which is the law , may be considered two wayes , which give a two-sold respect or inseparable consequent or adjunct unto every sin . ( ) as it expresseth the authority of god in its precepts and and sanction . hence guilt inseparably follows every sin , which is the respect it induceth on the sinner unto the law , upon the account of the authority of the law-giver . the act of sin passeth away , but this guilt abideth on the person and must do so , untill the law be satisfied and the sinner thereon absolved . this naturally produceth fear which is the first expression of a sence of guilt . so adam expressed it upon his sin : i heard thy voyce and was afraid , gen. . . ( ) the law may be considered as it expresseth the holiness of god and his truth which it was necessary from the nature of god that it should doe . hence there is in sin a peculiar inconformity to the holiness of god , which is the macula , the spot , stain and filth of it , which are inseparable from it , whilest god is holy , unless it be purged and done away as we shall shew . and this is inseparably attended with shame which is the expression of a sence of this filth of sin . so adam upon his sin had his eyes open to see his nakedness , and was filled with shame . this is the order of these things . god who is the object of our obedience and sin , is considered as the supreme law-giver . on his law he hath impressed his authority and his holiness . sin with respect unto his authority is attended with guilt ; and this in the conscience of the sinner produceth fear . as it respects the holiness of god it is attended with filth or uncleanness , and this produceth shame . and the ultimate effects of it , are on the first account poena sensus , on the other poena damni : this therefore is the spot , the stain , the pollution of sin , which is purged in our sanctification . the perverse disorder , and shamefull crookedness that is in sin with respect unto the holiness of god. and herein there is a real filthiness , but spiritual ; which is compared with and opposed unto things materially and carnally so . not that which goeth into a man , meats of any sort , defile him , saith our saviour , but that which cometh out of the heart , that is spiritually with respect unto god , his law and holiness . and as men are taught the guilt of sin by their own fear which is the inseparable adjunct of it , so are they taught the filth of sin by their own shame which unavoidably attends it . to instruct us herein is one end of the law and the gospel . for in the renovation of the law which was added to the promise because of transgressions , gal. . . and in the institutions annexed unto it , god designed to instruct us further in them both , with the wayes whereby we may be freed from them . in the doctrine of the law with the sanction and curse of it , and the institution of sacrifices to make attonement for sin , god declared the nature of guilt and its remedy . by the same law , and by the institution of sundry ordinances for purification and cleansing , as also by determining sundry ceremonial defilements , he makes known the nature of this filth and its remedy . to what end were so many meats and drinks , so many diseases and natural distempers , so many external fortuitous accidents as touching the dead and the like , made religiously unclean by the law ? it was to no other but to teach us the nature of the spiritual defilement of sin . and to the same end together with a demonstration of the relief and remedy thereof were the ordinances of purification instituted , which as they were outward and carnal purged those uncleannesses as they also were outward and carnal made so by the law. but internal and spiritual things were taught and presigured hereby , yea wrought and effected by vertue of their typical relation to christ as the apostle teacheth , heb. . , . for it the blood of bulls and of goats , and the ashes of an heyfer sprinkling the unclean , sanctifyeth to the purifying of the flesh , how much more shall the blood of christ purge our consciences from dead works to serve the living god. and hence the whole work of sanctification is expressed by opening a fountain for sin and for uncleanness ; that is , the purging of them away , zech. . . so is it in the gospel , where the blood of christ is said to purge our sins with respect to guilt , and to wash our souls with respect to filth . yea so inseparable is this filth from sin , and shame from filth , that wherever abides a sence of sin , there is a sence of this filth with shame . the very heathen who had only the workings of their own minds and consciences for their guide , were never able to quit themselves from a sence of this pollution of sin . and thence proceeded all those wayes of lustration , purgation and cleansing , by washings , sacrifices and mysterious ceremonious observances which they had invented . it remains therefore only that we enquire a little into the reasons and causes why this pravity of sin , and discrepancy from the holiness of god , is such a defilement of our natures , and so inseparably attended with shame . for without the consideration hereof , we can never understand the true nature of sanctification and holiness . and it will also then yet further appear how openly they betray their prodigious ignorance of these things , who contend that all grace consists in the practice of moral vertues . and we may to this purpose observe , sect. ( ) that the spiritual beauty and comeliness of the soul consists in its conformity unto god. grace gives beauty . hence it is said of the lord christ , that he is fairer or more beautifull than the children of men , and that because grace was poured into his lips , psal. . . and when the church is furnished or adorned with his graces , he affirms her to be fair and comely , cant. . . chap. . . chap. . . christ by washing of it takes away its spots and wrinkles , rendring it beautifull , that is holy , and without blemish , ephes. . . and this beauty originally consisted in the image of god in us , which contained the whole order , harmony , and symmetry of our natures in all their faculties and actions with respect unto god , and our utmost end. that therefore which is contrary hereunto , as is all and every sin , hath a deformity in it , or brings spots , stains and wrinkles on the soul. there is in sin all that is contrary to spiritual beauty and comeliness , to inward order and glory , and this is the filth and pollution of it . ( ) holiness and conformity to god is the honour of our souls . it is that alone which makes them truely noble . for all honour consists in an accession unto him who is the only spring and absolute possessour of all that is so , in whom alone is originally and perfectly all being and substance . now this we have alone by holiness , or that image of god wherein we were created . whatever is contrary hereunto is base , vile and unworthy . this is sin , which is therefore the only base thing in nature . hence it is said of some great sinners that they had debased themselves to hell , isa. . . this belongs to the pollution of sin ; that it is base , vile , unworthy , dishonouring the soul , filling it with shame in its self and contempt from god. and there are no persons who are not absolutely hardened , but are in their own minds and consciences sensible of this baseness of sin , as they are also of the deformity that is in it . when mens eyes are opened to see their nakedness , how vile and base they have made themselves by sin , they will have a sence of this pollution not easily to be expressed . and from hence it is , that sin hath the propertyes and effects of vncleanness in the sight of god and in the conscience of the sinner . god abhorrs , loaths it , accounts it an abominable thing , as that which is directly contrary to his holiness , which as impressed on the law is the rule of purity , integrity , spiritual beauty and honour . and in the conscience of the sinner it is attended with shame , as a thing deformed , loathsome , vile , base and dishonourable . see jer. . . in all in whom it is , i say unless they are blind and obdurate it fills them with shame . i speak not of such as are little or not at all spiritually sensible of sin or any of its propertyes , who fear not because of its guilt , nor are disquieted by its power , not acquainted with its fomes or disposition to evil , and so not ashamed of its filth ; much less of such as are given over to all uncleanness with delight and greediness , wallowing in the pollution of it like the sow in the mire , who not only do the things which god abhorreth , but also have pleasure in them that do them . but those i intend who have the least real conviction of the nature and tendency of sin , who are all in one degree or other ashamed of it as a filthy thing . and a casting off of outward shame , that is so from its object , or shame with respect unto the conscience and judgement of humane kind , as those doe who proclaim their sins as sodom and hide them not , is the highest aggravation of sinning and contempt of god ; and the casting out of inward shame , with respect unto the divine omniscience , the highest evidence of a reprobate mind . but in all others who have more light and spiritual sense it produceth shame and self-abhorrency , which hath alwayes a respect unto the holiness of god , as job . , . they see that in sin which is so vile , base and filthy , and which renders them so , that like unto men under a loathsome disease they are not able to bear the sight of their own sores , psal. . . god detesteth , abhorreth and turneth from sin as a loathsome thing , and man is filled with shame for it , it is therefore filthy . yea no tongue can express the sence which a believing soul hath of the uncleanness of sin with respect unto the holiness of god. and this may suffice to give a little prospect into the nature of this defilement of sin , which the scripture so abundantly insisteth on , and which all believers are so sensible of . sect. this pravity or spiritual disorder with respect unto the holiness of god which is the shamefull defilement of sin , is two-fold . ( ) that which is habitual in all the faculties of our souls by nature , as they are the principle of our spiritual and moral operations . they are all shamefully and loathsomely depraved , out of order , and no way correspondent unto the holiness of god. hence by nature we are wholly unclean ; who can bring a clean thing out of that which is unclean ? and this uncleanness is graphically expressed under the similitude of a wretched polluted infant , ezek. . , , . ( ) that which is actual in all the actings of our faculties as so defiled , and as far as they are so defiled . for . be any sin of what nature it will , there is a pollution attending of it . hence the apostle adviseth to cleanse our selves from all pollutions of flesh and spirit , cor. . . the sins that are internal and spiritual , as pride , self-love , covetousness , unbelief , have a pollution attending them as well as those which are fleshly and sensual . . so far as any thing of this pravity or disorder mixeth it self with the best of our dutyes , it renders both us and them unclean . isa. . . we are all as an unclean thing , and all our righteousnesses are as filthy raggs . ( ly , ) this uncleanness as it is habitual , respecting our natural defilement , is equal in and unto every one that is born into the world. we are by nature all alike polluted and that to the utmost of what our nature is capable . but with respect unto actual sins it is not so . for in them it hath various degrees and aggravations even as many as sin it self hath . ( ) the greater the sin is from its nature or circumstances , the greater is the defilement wherewith it is attended . hence there is no sin expressed under such terms of filthiness and abhorrences as idolatry , which is the greatest of sins . see ezek. . , . or , ( ) there is an aggravation of it when the whole person is defiled , as it is in the case of fornication before instanced in . ( ) it is heightned by a continuance in sin , whereby an addition is made to its pollution every day , and which is called wallowing in the mire , pet. . . i have in this whole discourse but touched upon this consideration of sin which the scripture so frequently mentions and inculcates . for as all the first institutions of divine worship recorded therein had some respect hereunto , so the last rejection of obstinate sinners mentioned in it is , let him that is filthy or unclean be filthy still , revel . . . neither is there any notion of sin whereby god would convey an apprehension of its nature and an abhorrency thereof unto our minds and consciences , so frequently insisted on as is this of its pollution . and in order to our use of it unto the discovery of the nature of holiness we may yet observe these three things . ( ) where this vncleanness abideth unpurged there neither is nor can be any true holiness at all , ephes. . , , . for it is universally opposed unto it , it is our unholiness . where therefore it is absolute and purified in no measure or degree , there is no work of sanctification , no holiness so much as begun . for in the purging hereof , it makes its entrance upon the soul , and its effects therein is the first beginning of holiness in us . i acknowledge that it is not in any at once absolutely and perfectly taken away in this world. for the work of purging it is a continued act commensurate unto the whole work of our sanctification . and therefore they who are truely sanctified and holy , are yet deeply sensible of the remainder of it in themselves , do greatly bewayl it , and earnestly endeavour after the removal of it . but there is an initial , real , sincere , and ( as to all the faculties of the soul ) universal purging of it which belongs to the nature and essence of holiness , begun and carryed on though not absolutely perfected in this life . and men who pretend unto a grace and holiness that should consist in moral vertue only , without a supposition of and respect unto the purification of this pollution of sin , do but deceive their own souls and others , so far as any are forsaken of god to give credit unto them . the vertues of men not purged from the vncleanness of their natures , are an abomination to the lord , tit. . . ( ) unless this uncleanness of sin be purged and washed away , we can never come unto the enjoyment of god. nothing that defileth shall in any wise enter into the new jerusalem , revel . . . to suppose that an unpurified sinner can be brought unto the blessed enjoyment of god , is to overthrow both the law and the gospel , and to say that christ dyed in vain . it is therefore of the same importance with the everlasting salvation of our souls , to have them purged from sin . ( ) we are not able of our selves without the especial aid assistance and operation of the spirit of god , in any measure or degree to free our selves from this pollution neither that which is natural and habitual , nor that which is actual . it is true , it is frequently prescribed unto us as our duty . we are commanded to wash our selves , to cleanse our selves from sin , to purge our selves from all our iniquities and the like , frequently . but to suppose that whatever god requireth of us , that we have power of our selves to do , is to make the cross and grace of jesus christ of none effect . our duty is our duty constituted unalterably by the law of god , whether we have power to perform it or no , seeing we had so at our first obligation by and unto the law , which god is not obliged to bend unto a conformity to our warpings , nor to suit unto our sinfull weaknesses . whatever therefore god worketh in us in a way of grace he prescribeth unto us in a way of duty , and that because although he do it in us , yet he also doth it by us , so as that the same work is an act of his spirit and of our wills as acted thereby . of our selves therefore we are not able by any endeavours of our own , nor wayes of our own finding out , to cleanse our selves from the defilement of sin . if i be wicked , saith job , why then labour i in vain ? if i wash my self with snow-water , and make my hand never so clean , yet shalt thou plunge me in the ditch , and mine own cloathes shall make me to be abhorred , chap. . , , . there may be wayes and means used whereby an appearance of washing and cleansing may be made . but when things come to be tryed in the sight of god , all will be found filthy and unclean . in vain saith the prophet shalt thou take to thy self sope and much nitre , thou shalt not be purged , jer. . . the most probable means of cleansing , and the most effectual in our judgement however multiplyed shall fail in this case . some speak much of washing away their sins by the tears of repentance . but repentance as prescribed in the scripture is of another nature and assigned unto another end. and for mens tears in this matter they are but sope and nitre which howsoever multiplyed will not produce the effect intended . and therefore doth god in places of scripture innumerable take this to himself as the immediate effect of his spirit and grace , namely to cleanse us from our sins and our iniquities . ( ) the institutions of the law for this end to purge uncleanness could not of themselves reach thereunto . they did indeed purifie the unclean legally , and sanctified persons as to the purifying of the flesh , heb. . . so that they should not on their account be separated from their priviledges in the congregation and the worship of god. but of themselves they could goe no further , heb. . . only they did typifie and signifie that whereby sin was really cleansed . but the real stain is too deep to be taken away by any outward ordinances or institutions . and therefore god as it were rejecting them all , promiseth to open another fountain to that purpose , zech. . . wherefore , ( ) there is a great emptiness and vanity in all those aids and reliefs which the papal church hath invented in this case . sensible they are of the spot and stain that accompanyes sin , of its pollution and defilement , which none can avoyd the conscience of who are not utterly hardned and blinded . but they are ignorant of the true and only means and remedy thereof . and therefore as in the work of justification being ignorant of the righteousness of god , and going about to establish their own righteousness , they submit not themselves to the righteousness of god , as the apostle spake of their predecessors ; so in the work of sanctification being ignorant of the wayes of the working of the spirit of grace and efficacy of the blood of christ , they go about to set up their own imaginations , and submit not themselves unto a complyance with the grace of god. thus in the first place they would , at least the most of them would , have the whole uncleanness of our natures to be washed away by baptisme , virtute operis operati . the ordinance being administred without any more to doe ; or any previous qualifications of the person internal or external the filth of original sin is washed away ; though it fell not out so with simon magus who notwithstanding he were baptized by philip the evangelist , and that upon his visible profession and confession , yet continued in the call of bitterness and bond of iniquity , and was therefore certainly not cleansed from his sins . but there is a cleansing in profession and signification , and there is a cleansing in the reality of sanctification . the former doth accompany baptisme when it is rightly administred . with respect hereunto are men said to be purged from their old sins , that is to have made a profession and have had a fair representation thereof in being made partakers of the outward sign of it ; pet. . . as also to escape the pollutions of the world , and the lusts of the flesh ; chap. . , . but all this may be , and yet sin not be really purged : for not only the outward washing of regeneration in the pledge of it , but the internal renovation of the holy ghost is required thereunto . tit. . . but having thus shifted themselves of the filth of original sin as easily as a man may put off his cloathes when they are foul , they have found out many wayes whereby the ensuing defilements that attend actual sins may be purged or done away . there is the sprinkling of holy water , confession to a priest , penances , in fasting and some other abstinences that are supposed to be of wonderfull vertue to this end and purpose . and i do acknowledge that the one art of confession is really the greatest invention to accommodate the inclinations of all flesh , that ever this world was acquainted withall . for as nothing is so suited unto all the carnal interests of the priests be they what they will , nor so secures them a veneration in the midst of their looseness and worthless conversation ; so for the people , who for the most part have other business to doe than long to trouble themselves about their sins , or find it uneasie to be conversant about their guilt and the consequences of it in their minds , it is such an expedite course of absolute exoneration that they may be free for other sins or businesses , to deposite them wholly and safely with a priest , that nothing equal unto it could ever have been invented . for the real way of dealing with god by jesus christ in these things , with endeavours of a participation in the sanctifying cleansing work of the holy ghost is long , and very irksome to flesh and blood , besides that it is intricate and foolish unto natural darkness and unbelief . but yet so falls out , that after all these inventions they can come to no perfect rest or satisfaction in their own minds . they cannot but find by experience that their sores sometimes break forth through all these sorry coverings unto their annoyance ; and their defilements yet fill them with shame as well as the guilt of sin doth with fear . wherefore they betake themselves to their sheat-anchor in this storm , in the relief which they have provided in another world ; when , let men find themselves never so much mistaken they cannot complain of their disappointments . this is in their purgatory , whereunto they must trust at last for the cancelling of all their odd scores , and purging away that filth of sin which they have been unwilling to part withall in this world. but as this whole business of purgatory is a groundless fable , an invention set up in competition with , and opposition unto the sanctification of the spirit and cleansing vertue of the blood of christ , as a matter of unspeakable more profit and secular advantage unto those who have its mannagement committed unto them ; so it is as great an encouragement unto unholiness and a continuance in sin , for those who believe it , and at the same time love the pleasures of sin , which are the generality of their church , as ever was or can be found out or made use of . for , to come with a plain down-right disswasure from holiness and encouragement unto sin , is a design that would absolutely defeat it self , nor is capable of making impressions on them who retain the notion of a difference between good and evil. but this side-wind , that at once pretends to relieve men from the filth of sin , and keeps them from the only wayes and means whereby it may be cleansed , insensibly leads them into a quiet pursuit of their lusts under an expectation of relief when all is past and done . wherefore setting aside such vain imaginations , we may enquire into the true causes and wayes of our purification from the uncleanness of sin described , wherein the first part of our sanctification and the foundation of our holiness doth consist . chap. v. the filth of sin purged by the spirit and blood of christ. ( ) purification of the filth of sin , the first part of sanctification , how it is effected . ( ) the work of the spirit therein . ( ) efficacy of the blood of christ to that purpose . ( ) the blood of his sacrifice intended . ( ) how that blood cleanseth sin. application unto it , and application of it by the spirit . ( ) wherein that application consists . ( , , . ) faith the instrumental cause of our purification , with the use of afflictions to the same purpose . necessity of a due consideration of the pollution of sin. ( ) considerations of the pollution and purification of sin practically improved . ( ) various directions for a due application unto the blood of christ for cleansing . ( ) sundry degrees of shamelesness in sinning . ( ) directions for the cleansing of sin continued . ( ) thankefulness for the cleansing of sin. ( ) with other vses of the same consideration . ( ) union with christ how consistent with the remainders of sin. ( ) from all that , differences between evangelical holiness and the old nature asserted . sect. the purging of the souls of them that believe from the defilements of sin , is in the scripture assigned unto several causes of different kinds . for the holy spirit , the blood of christ , faith and afflictions , are all said to cleanse us from our sins but in several wayes and with distinct kinds of efficacy . the holy spirit is said to doe it as the principal efficient cause ; the blood of christ as the meritorious procuring cause ; faith and affliction as the instrumental causes ; the one direct and internal , the other external and occasional . sect. ( ) that we are purged and purified from sin by the spirit of god communicated unto us , hath been before in general confirmed by many testimonies of the holy scriptures . and we may gather also from what hath been spoken wherein this work of his doth consist . for whereas the spring and fountain of all the pollution of sin lyes in the depravation of the faculties of our natures which ensued on the loss of the image of god , he renews them again by his grace . tit. . . our want of due answering unto the holiness of god as represented in the law , and exemplified in our hearts originally , is a principal part and universal cause of our whole pollution and defilement by sin . for when our eyes are opened to discern it , this is that which in the first place filleth us with shame and self-abhorrency , and that which makes us so unacceptable yea so loathsome to god. who is there who considereth aright the vanity , darkness and ignorance of his mind , the perversness and stubbornness of his will , with the disorder irregularity and distemper of his affections with respect unto things spiritual and heavenly , who is not ashamed of , who doth not abhorr himself ? this is that which hath given our nature its leprosie and defiled it throughout . and i shall crave leave to say , that he who hath no experience of spiritual shame and self-abhorrency upon the account of this inconformity of his nature and the faculties of his soul unto the holiness of god , is a great stranger unto this whole work of sanctification . who is there that can recount the unsteadiness of his mind in holy meditation , his low and unbecoming conceptions of gods excellencies , his proneness to foolish imaginations and vanities that profit not , his aversation to spirituality in duty and fixedness in communion with god , his proneness to things sensual and evil , all arising from the spiritual irregularity of of our natural facultyes , but if ever he had any due apprehensions of divine purity and holiness , that is not sensible of his own vileness and baseness , and is not oft-times deeply affected with shame thereon ? now this whole evil frame is cured by the effectual working of the holy ghost in the rectfying and renovation of our natures . he giveth a new understanding , a new heart , new affections , renewing the whole soul into the image of god , ephes. . , . col. . . the way whereby he doth this hath been before so fully declared in our opening of the doctrine of regeneration , that it need not be here repeated . indeed our original cleansing is therein , where mention is made of the washing of regeneration , tit. . . therein is the image of god restored unto our souls . but we consider the same work now as it is the cause of our holyness . look then how far our minds , our hearts , our affections are renewed by the holy ghost , so far are we cleansed from our spiritual habitual pollution . would we be cleansed from our sins , that which is so frequently promised that we shall be , and so frequently prescribed as our duty to be , and without which we neither have nor can have any thing of true holiness in us , we must labour after and endeavour to grow in this renovation of our natures by the holy ghost . the more we have of saving light in our minds , of heavenly love in our wills and affections , of a constant readiness unto obedience in our hearts ; the more pure are we , the more cleansed from the pollution of sin . the old principle of corrupted nature is unclean and defiling , shamefull and loathsome . the new creature , the principle of grace implanted in the whole soul by the holy ghost is pure and purifying , clean and holy. ly , the holy ghost doth purifie and cleanse us by strengthening our souls by his grace unto all holy duties , and against all actual sins . it is by actual sins that our natural and habitual pollution is encreased . hereby some make themselves base and vile as hell. but this also is prevented by the gracious actings of the spirit . having given us a principle of purity and holyness , he so acts it in dutyes of obedience and in opposition unto sin , as that he preserves the soul free from defilements , or pure and holy according to the tenor of the new covenant , that is in such measure and to such a degree as universal sincerity doth require . but it may be yet said , that indeed hereby he makes us pure , and prevents many future defilements , yet how is soul freed from those it had contracted before this work upon it , or those which it may and doth unavoidably afterwards fall into ; for as there is no man doth good and sinneth not , so there is none who is not more or less defiled with sin , whilest they are in the body here in this world. the apostle answereth this objection or enquiry , joh. . , , . if we say we have no sin we deceive our selves and the truth is not in us . but if sin be in us we are defiled , and how shall we be cleansed ? god is just to forgive us our sins and to cleanse us from all unrighteousness . but how may this be done , by what means may it be accomplished ? the blood of jesus christ his son cleanseth us from all sin . sect. ( ) it is therefore the blood of christ in the second place which is the meritorious procuring , and so the effective cause that immediately purgeth us from our sins , by an especial application of it unto our souls the holy ghost . and there is not any truth belonging unto the mystery of the gospel which is more plainly and evidently asserted , as hath in part been made to appear before . the blood of jesus christ cleanseth us from all sin , joh. . . he hath washed us from our sins in his own blood , revel . . . the blood of christ purgeth our consciences from dead works that we may serve the living god , heb. . . he gave himself for his church that he might wash and cleanse it , ephes. . . to purifie to himself a peculiar people , tit. . . besides , whatever is spoken in the whole scripture concerning purifying the unclean , the leprous , the defiled , by sacrifices or other institutions of the old testament , it is all instructive in and directive unto the purifying nature of the blood of christ , from whence alone these institutions had their efficacy ; and the vertue of it is promised under that notion , zech. . . and this the faith and experience of all believers doth confirm ; for they are no imaginations of their own , but what being built on the truth and promises of god , yield sensible spiritual relief and refreshment unto their souls . this they believe , this they pray for , and find the fruits and effects of it in themselves . it may be some of them do not , it may be few of them do comprehend distinctly the way whereby , and the manner how the blood of christ so long since shed and offered , should cleanse them now from their sins . but the thing it self they do believe as it is revealed , and find the use of it in all wherein they have to do with god. and i must say , ( let profane and ignorant persons , whilest they please , deride what they understand not , nor are able to disprove ) that the holy spirit of god which leadeth believers into all truth and enableth them to pray according to the mind and will of god , doth guide them in and by the working and experience of faith to pray for those things the depths of whose mysteries they cannot comprehend . and he who well studyeth the things which he is taught of the spirit to ask of god , will find a door opened into much spiritual wisdom and knowledge . for ( let the world rage on ) in those prayers which believers are taught , and enabled unto by the holy ghost helping of them as a spirit of supplications , there are two things inexpressible . ( ) the inward labouring and spiritual working of the sanctified heart and affections towards god , wherein consist those sighs and groans that cannot be uttered . rom. . . god alone sees and knowes and understands the fervent workings of the new creature when acted by the holy ghost in supplications . and so it is added in the next words , vers. . an he who searcheth the hearts knoweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what is the meaning of the spirit , what it savours and inclines unto . it is not any distinct or separate acting of the spirit by himself that is intended , but what and how he works in the hearts of believers as he is a spirit of grace and supplication . and this is known only unto him who is the searcher of hearts , and as he is so . and he knoweth what is the bent , frame , inclination and acting of the inward man in prayer from the power of the spirit , which they themselves in whom they are wrought do not fathom nor reach the depth of . this he doth in the subject of prayer , the hearts and minds of believers , the effects of his operation in them are inexpressible . ( ) as to the object of prayer or things prayed for , he doth in and by the word so represent and exhibit the truth , reality , subsistence , power and efficacy of spiritual mysterious things unto the faith and affections of believers , that they have a real and experimental sence of , do mix faith with , and are affected by those things now made nigh , now realized unto them , which it may be they are not able doctrinally and distinctly to explain in their proper notions . and thus do we oft-times see men low and weak in their notional apprehension of things , yet in their prayers led into communion with god in the highest and holyest mysteries of his grace , having an experience of the life and power of the things themselves in their own hearts and souls . and hereby do their faith , love , affiance and adherence unto god , act and exercise themselves . so is it with them in this matter of the actual present purifying of the pollutions of sin by the blood of jesus christ , the way whereof we shall now briefly enquire into . sect. . therefore by the blood of christ herein , is intended the blood of his sacrifice , with the power vertue and efficacy thereof . and the blood of a sacrifice fell under a double consideration . ( ) as it was offered unto god to make attonement and reconciliation : ( ) as it was sprinkled on other things for their purging and sanctification . part of the blood in every propitiatory sacrifice was still to be sprinkled round about the altar , levit. . . and in the great sacrifice of expiation , some of the blood of the bullock was to be sprinkled before the mercy-seat seven time ; levit. . . this our apostle fully expresseth in a great and signal instance , heb. . , , , . for when moses had spoken every precept to all the people according to the law , he took the blood of calves and of goats , with water and scarlet-wooll and hyssop , and sprinkled both the book and all the people , saying this is the blood of the testament which he hath enjoyned unto you , and almost all things are by the law purged with blood. wherefore the blood of christ as it was the blood of his sacrifice hath these two effects , and falls under this double consideration . ( ) as he offered himself by the eternal spirit unto god to make attonement for sin , and procure eternal redemption . ( ) as it is sprinkled by the same spirit on the consciences of believers to purge them from dead works , as v. , , . and hence it is called with respect unto our sanctification the blood of sprinkling , heb. . . for we have the sanctification of the spirit unto obedience through the sprinkling of the blood of jesus , pet. . . . the blood of christ in his sacrifice is still alwayes and continually in the same condition , of the same force and efficacy as it was in that hour wherein it was shed . the blood of other sacrifices was alwayes to be used immediately upon its effusion ; for if it were cold and congealed , it was of no use to be offered or to be sprinkled ; levit. . . blood was appointed to make attonement as the life or animal spirits were in it . but the blood of the sacrifice of christ is alwayes hot and warm , having the same spirits of life and sanctification still moving in it . hence the way of approach which we have to god thereby is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . ; alwayes living , and yet alwayes as newly slain . every one therefore who at any time hath an especial actual interest in the blood of christ as sacrificed , hath as real a purification from the defilement of sin as he had typically who stood by the priest and had blood or water sprinkled on him . for the holy ghost diligently declares that whatever was done legally , carnally or typically , by any of the sacrifices of old at any time as to the expiation or purification of sin , that was all done really and spiritually by that one sacrifice , that is the offering and sprinkling of the blood of christ , and abideth to be so done continually . to this purpose is the substance of our apostles discourse in the ninth and tenth chapters of the epistle to the hebrews . and they had various sorts of sacrifices wherein to this end the blood of them was sprinkled , they being propitiatory in their offering . as ( ) there was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or continual burnt-offering of a lamb or kid for the whole congregation morning and evening , whose blood was sprinkled as at other times . and hereby the habitual purification of the congregation , that they might be holy to the lord , and their cleansing from the daily incursions of secret and unknown sins was signified and carryed on . ( ) on the sabbath-day this juge sacrificium was doubled morning and evening , denoting a peculiar and abounding communication of mercy and purging grace through the administration of instituted ordinances on that day . ( ) there was the great annual sacrifice at the feast of expiation , when by the sacrifice of the sin-offering and the scape-goat the whole congregation were purged from all their known and great sins , and recovered into a state of legal holiness . and other stated sacrifices there were . ( ) there were occasional sacrifices for every one according as he found his condition to require . for those who were clean one day , yea one hour , might by some miscarriage or surprizal be unclean the next ; but there was a way continually ready for any man's purification , by his offering unto that purpose . now the blood of christ must continually and upon all occasions answer unto all these , and accomplish spiritually what they did legally effect and typically represent . this our apostle asserts and proves ; heb. . v. , , , , , . thereby is the gradual carrying on of our sanctification habitually effected , which was signified by the continual daily sacrifice . from thence is especial cleansing vertue communicated unto us by the ordinances of the gospel , as is expressly affirmed , ephes. . , . denoted by the doubling of the daily sacrifice on the sabbath . by it are we purged from all our sins whatever , great or small , as was typified in the great sacrifice on the day of expiation . and unto him have we continual recourse upon all occassions of our spiritual defilements whatever . so was his blood as to its purifying vertue to answer and accomplish all legal institutions . especially it doth so that of the ashes of the red heyfer , numb . . which was a standing ordinance whereby every one who was any way defiled might immediately be cleansed : and he who would not make application thereunto was to be cut off from the people , v. . and it is no otherwise with respect unto the blood of christ , in our spiritual defilements ; thence is it called a fountain opened for sin and uncleanness , zech. . . and he who neglects to make application thereunto , shall perish in his uncleanness and that eternally . sect. father to clear this whole matter , two things are to be enquired into . ( ) how doth the blood of christ thus cleanse us from our sins , or what it is that is done thereby . ( ) how we come to be made partakers of the benefit thereof , or come to be interested therein . as to the first , it must be observed what hath been declared before , that the vncleanness we treat of is not physical or corporeal , but moral and spiritual only . it is the inconformity of sin unto the holiness of god as represented in the law , whence it is loathsome to god , and attended with shame in us . now wherever there is an interest obtained in the purifying vertue of the blood of christ , it doth ( by the will , law appointment of god ) do these two things . . it takes away all loathsomeness in the sight of god , not from sin in the abstract , but from the sinner ; so that he shall be as one absolutely washed and purified before him . see isa. . , . psal. . . ephes. . , , . . it taketh away shame out of the conscience , and gives the soul boldness in the presence of god , heb. . , , , . when these things are done , then is sin purged and our souls are cleansed . ( ly , ) it may be enquired , how we are to apply our selves unto the blood of christ for our purification , or how we may come continually to partake of the vertue of it as it is sprinkled unto that purpose . now because what we do herein is wrought in us by the spirit of god , my principal design being to declare his work in our sanctification , i shall at once declare both his work and our duty in the following instances . . it is he who discovereth unto us and spiritually convinceth us of the pollution of sin , and of our defilements thereby . something indeed of this kind will be wrought by the power of natural conscience awakened and excited by ordinary outward means of conviction . for wherever there is a sence of guilt there will be in some kind a sence of filth ; as fear and shame are inseparable . but this sence alone will never guide us to the blood of christ for cleansing . such a sight and conviction of it as fill us with self-abhorrency and abasement , as may cause us to loath our selves for the abomination that is in it , is required of us . and this is the work of the holy ghost belonging to that peculiar conviction of sin which is from him alone . joh. . . i mean , that self-abhorrency , shame and confusion of face with respect unto the filth of sin , which is so often mentioned in the scripture as a gracious duty , as nothing is an higher aggravavation of sin than for men to carry themselves with a carnal boldness with god and in his worship , whilest they are unpurged from their defilements . in a sence hereof the publican stood afar off as one ashamed , and destitute any confidence for a nearer approach . so the holy men of old professed to god , that they blushed and were ashamed to lift up their faces unto him . without this preparation whereby we come to know the plague of our own hearts , the infection of our leprosie , the defilement of our souls , we shall never make application unto the blood of christ for cleansing in a due manner . this therefore in the first place is required of us , as the first part of our duty , and first work of the holy ghost herein . . the holy ghost proposeth declareth and presents unto us the only true remedy , the only means of purification . when ephraim saw his sickness and judah his wound , then went ephraim to the assyrian and sent to king jareb , yet would he not heal you , nor cure you of your wound , hos. . . when men begin to discern their defilements they are apt to think of many wayes for their purging . what false wayes have been invented to this purpose hath been before declared ; and every one is ready to find out a way of his own ; every one will apply his own sope and his own nitre . though the only fountain for cleansing be nigh unto us , yet we cannot see it untill the holy ghost open our eyes as he did the eyes of hagar ; he it is who shews it unto us , and leads us unto it . this is an eminent part of his office and work. the principal end of his sending and consequently of his whole work was to glorifie the son ; as the end and work of the son was to glorifie the father . and the great way whereby he glorifieth christ is by shewing such things unto us , joh. . . and without his discovery we can know nothing of christ , nor of the things of christ ; for he is not sent in vain to shew us the things that we can see of our selves . and what is more so of christ than his blood and its efficacy for the purging of our sins ? we never therefore discern it spiritually and in a due manner but by him . to have a true spiritual sence of the defilement of sin , and a gracious view of the cleansing vertue of the blood of christ , is an eminent effect of the spirit of grace . something like it there may be in the workings of an awakened natural conscience , with some beams of outward gospel-light falling on it : but there is nothing in it of the work of the spirit . this therefore secondly we must endeavour after if we intend to be cleansed by the blood of christ. . it is he who worketh faith in us , whereby we are actually interested in the purifying vertue of the blood of christ. by faith we receive christ himself , and by faith do we receive all the benefits of his mediation , that is , as they are tendred unto us in the promises of god. he is our propitiation through faith in his blood as offered ; and he is our sanctification through faith in his blood as sprinkled . and particular acting of faith on the blood of christ , for the cleansing of the soul from sin , is required of us . a renewed conscience is sensible of a pollution in every sin , and is not freed from the shame of it without a particular application unto the blood of christ. it comes by faith to the fountain set open for sin and uncleanness , as the sick man to the pool of healing waters , and waiteth for a season to be cleansed in it . so david on the defilement he had contracted by his great sins , addresseth himself unto god with that prayer , purge me with hyssop , and i shall be clean , wash me and i shall be whiter than snow ; psal. . . he alludeth unto the purging of the leprous person , the ordinance whereof is instituted , levit. . , , ; or that more general institution for the purification of all legal uncleanness , by the water of separation made of the ashes of red heyfer , numb . . , , . which our apostle hath respect unto , heb. . . for both these purifications were made by the sprinkling of blood or water with hyssop . it is plain i say he alludeth unto these institutions , but it is as plain they are not the things which he intendeth . for there was not in the law any purging by hyssop for persons guilty of such sins as he lay under . and therefore he professeth in the close of the psalm , that sacrifice and burnt-offering god would not accept , in his case , v. . it was therefore that which was signified by those institutions which he made his application unto ; namely , really to the blood of christ , by which he might be justified from all things , from which he could not be justified by the law of moses , acts . . and so likewise purifyed . in like manner do all believers make an actual application unto the blood of christ for the purging away of their sins , which untill it is done they have a conscience of sin , that is condemning them for sin , and filling them with shame and fear , heb. . , , . sect. and this actual application by faith unto the blood of christ for cleansing , the mystery whereof is scorned by many as a thing fanatical and unintelligible , consists in these four things . ( ) a spiritual view and due consideration of the blood of christ in his sacrifice , as proposed in the promises of the gospel for our cleansing and purification . look unto me , saith he , and be saved , isa , . . which respects the whole work of our salvation and all the means thereof . our way of coming unto our interest therein is by looking to him , namely as he is proposed unto us in the promise of the gospel . for as the serpent was lifted up by moses in the wilderness , so was he in his sacrifice on the cross lifted up , joh. . . and so in the gospel is he represented unto us , gal. . . and the means whereby they were heal'd in the wilderness , was by looking unto the serpent that was lifted up . herein then doth faith first act it self , by a spiritual view and due consideration of the blood of christ , as proposed unto us in the gospel for the only means of our purification . and the more we abide in this contemplation , the more effectual will our success be in our application thereto . ( ) faith actually relyeth on his blood , for the real effecting of the great work and end for which it is proposed unto us . for god sets him forth , as to be a propitiation through faith in his blood as offered , rom. . . so to be our sanctification through faith in his blood as sprinkled . and the establishing of this especial faith in our souls is that which the apostle aims at in his excellent reasoning , heb. . , . and his conclusion unto that purpose is so evident , that he encourageth us thereon to draw nigh in the full assurance of faith , heb. . . ( ) faith worketh herein by fervent prayer , as it doth in its whole address unto god , with respect unto his promises ; because for all these things god will be sought unto by the house of israel . by this means the soul brings it self nigh unto its own mercy . and this we are directed unto heb. . , . ( ) an acquiescency in the truth and faithfulness of god , for cleansing by the blood of christ , whence we are freed from discouraging perplexing shame , and have boldness in the presence of god. . the holy ghost actually communicates the cleansing purifying vertue of the blood of christ unto our souls and consciences , whereby we are freed from shame and have boldness towards god. for the whole work of the application of the benefits of the mediation of christ unto believers , is his properly . and these are the things which believers aim at and intend in all their servent supplications for the purifying and cleansing of their souls by the sprinkling and washing of the blood of christ ; the faith and perswasion whereof give them peace and holy boldness in the presence of god , without which they can have nothing but shame and confusion of face in a sence of their own pollutions . sect. how the blood of christ was the meritorious cause of our purification as it was offered , in that thereby he procured for us eternal redemption , with all that was conducing or needfull thereunto , and how thereby he expiated our sins , belongs not unto this place to declare . nor shall i insist upon the more mysterious way of communicating cleansing vertue unto us from the blood of christ , by vertue of our vnion with him . what hath been spoken may suffice to give a little insight into that influence which the blood of christ hath into this first part of our sanctification and holiness . and as for those who affirm , that it no otherwise cleanseth us from our sins , but only because we believing his doctrine confirmed by his death and resurrection , do amend our lives , turning from sin unto righteousness and holiness , they renounce the mystery of the gospel , and all the proper efficacy of the blood of christ. sect. ( ) faith is the instrumental cause of our purification . purifying their hearts by faith , acts . . the two unfailing evidences of sincere faith are , that within it purifyeth the heart , and without it worketh by love. these are the touch-stone whereon faith may , yea ought to be tryed . we purifie our souls in obeying the truth through the spirit , pet. . . that is , by believing which is our original obedience unto the truth . and hereby are our souls purified : unbelievers and unclean are the same . tit. . . for they have nothing in them whereby they might be instrumentally cleansed . and we are purified by faith. because ( ) faith it self is the principal grace whereby our nature is restored unto the image of god , and so freed from our original defilement ; col. . . joh. . . ( ) it is by faith on our part whereby we receive the purifying vertue and influences of the blood of christ whereof we have before discoursed . faith is the grace whereby we constantly adhere and cleave unto christ. deut. . . josh. . . acts . . and if the woman who touched his garment in faith , obtained vertue from him to heal her issue of blood , shall not those who cleave unto him continually derive vertue from him for the healing of their spiritual defilements . ( ) it is by the working of faith principally , whereby those lusts and corruptions which are defiling , are mortified , subdued , and gradually wrought out of our minds . all actual defilements spring from the remainders of defiling lusts , and their depraved workings in us , heb. . . jam. . . how faith worketh to the correcting and subduing of them , by deriving supplyes of the spirit and grace to that end from jesus christ , as being the means of our abiding in him whereon alone those supplyes do depend , joh. . , , . as also by the acting of all other graces which are contrary to the polluting lusts of the flesh and destructive of them , is usually declared , and we must not too far enlarge on these things . ( ) faith takes in all the motives which are proposed unto us , to stir us up unto our utmost endeavours and diligence in the use of all means and wayes for the preventing of the defilements of sin , and for the cleansing our minds and consciences from the relicts of dead works . and these motives which are great and many may be reduced unto two heads : ( ) a participation of the excellent promises of god at the present ; the consideration hereof brings a singular enforcement on the souls of believers to endeavour after universal purity and holiness , cor. . . and ( ) the future enjoyment of god in glory , whereunto we cannot attain without being purifyed from sin , joh. . . now these motives which are the springs of our duty in this matter , are received and made efficacious by faith only . sect. ( ) purging from sin is likewise in the scripture ascribed unto afflictions of all sorts . hence they are called gods furnace , and his fining-pot , isa. . . chap. . . whereby he taketh away the dross and filth of the vessels of his house . they are called fire that trieth the wayes and works of men , consuming their hay and stubble , and purifying their gold and silver , cor. . . and this they do through an efficacy unto the ends communicated unto them , in the design and by the spirit of god. for by and in the cross of christ , they were cut off from the curse of the first covenant , whereunto all evil and trouble did belong , and implanted into the covenant of grace . the tree of the cross being cast into the waters of affliction hath rendred them wholsom and medicinal . and as the lord christ being the head of the covenant , all the afflictions and persecutions that befall his members are originally his , isa. . . acts . . col. . . so they all tend to work us unto a conformity unto him in purity and holiness . and they work towards this blessed end of purifying the soul several wayes . for ( ) they have in them some tokens of gods displeasure against sin , which those who are exercised by them are led by the consideration of unto a fresh view of the vileness of it . for although afflictions are an effect of love , yet it is of love mixed with care , to obviate and prevent distempers . whatever they are else they are alwayes chastisements ; and correction respects faults . and it is our safest course in every affliction to lodge the adequate cause of it in our own deserts ; as the woman did , king. . . and as god directs , psal. . , , . lament . . , . and this is one difference between his chastiments and those of the fathers of our flesh ; that he doth it not for his pleasure , heb. . , . now a view of sin under suffering makes men loath and abhorre themselves for it , and to be ashamed of it . and this is the first step towards our purifying of our selves by any wayes appointed for it . self-pleasing in sin is the highest degree of our pollution ; and when we loath our selves for it , we are put into the way at least of seeking after a remedy . ( ) afflictions take off the beauty and allurements of all created good things and their comforts , by which the affections are solicited to commit folly and lewdness with them ; that is to embrace and cleave unto them inordinately , whence many defilements do enensue gal. . . this god designs them for , even to wither all the flowrings of this world in the minds of men , by discovering their emptiness , vanity and insufficiency to give relief . this intercepts the disorderly entercourse which is apt to be between them and our affections whereby our minds are polluted . for there is a pollution attending the least inordinate actings of our mind and affections towards objects either in their own nature sinfull , or such as may be rendred so by an excess in us towards them , whilest we are under the command of loving the lord our god with all our minds , souls , and strength , and that alwayes : ( ) afflictions take off the edge , and put a deadness on those affections whereby the corrupt lusts of the mind and flesh , which are the spring and cause of all our defilements do act themselves . they curb those vigorous and brisk affections which were alwayes ready press'd for the service of lust , and which sometimes carry the soul into the pursuit of sin , like the horse into the battail with madness and fury . they are no more such prepared channels for the fomes of concupiscence to empty it self into the conversation , nor such vehicles for the spirits of corrupted lusts and inclinations . god i say by afflictions brings a kind of death unto the world and the pleasures of it upon the desires and affections of the soul , which render them unserviceable unto the remainder of defiling lusts and corruptions . this in some indeed endures but for a season , as when in sickness , wants , fears , distresses , losses , sorrowes , there is a great appearance of mortification , when yet the strength of sin and the vigour of carnal affections do speedily revive upon the least outward relief . but with believers it is not so , but by all their chastisements they are really more and more delivered from the pollutions of sin , and made partakers of gods holiness , cor. . , . ( ) god doth by them excite , stir up and draw forth all the graces of the spirit into a constant diligent and vigorous exercise , and therein the work of cleansing the soul from the pollution of sin is carried on . a time of affliction is the especial season for the peculiar exercise of all grace . for the soul can then no otherwise support or relieve it self . for it is cut short or taken off from other comforts and reliefs , every sweet thing being made bitter unto it . it must therefore live not only by faith and love , and delight in god , but in some sence upon them . for if in their exercise , supportment and comfort be not obtained we can have none . therefore doth such a soul find it necessary to be constantly abounding in the exercise of grace , that it may in any measure be able to support it self under its troubles or sufferings . again , there is no other way whereby a man may have a sanctified use of afflictions , or a good issue out of them , but by the assiduous exercise of grace . this god calls for , this he designs , and without it afflictions have no other end but to make men miserable ; and they will either have no deliverance from them , or such a one as shall tend to their farther misery and ruine . and so have we taken a view of the first part of our sanctification and holiness , which i have the more largely insisted on , because the consideration of it is utterly neglected by them who frame us an holiness to consist only in the practice of moral vertue . and i do not know but what hath been delivered may be looked on as fanatical and enthusiastical . yet is there no other reason why it should be so , but only because it is taken from the scripture . neither doth that so much insist on any consideration of sin and sanctification , as this of the pollution of the one , and the purifying of it by the other . and to whom the wisdom and words of the holy ghost are displeasing , we cannot in these things give any satisfaction . and yet i could easily demonstrate , that they were well known to the ancient writers of the church , and for the substance of them were discerned and discussed by the schoolmen in their manner . but where men hate the practice of holiness , it is to no purpose to teach them the nature of it . sect. but we may not pass over these things without some reflections upon our selves , and some consideration of our concernment in them . and first , hence we may take a view of our own state and condition by nature . it is usefull for us all to be looking back into it ; and it is necessary for them who are under it to be fully acquainted with it . therein are we wholly defiled , polluted , and every way unclean . there is a spiritual leprosie spread all over our natures , which renders us loathsom to god , and puts us in a state of separation from him . they who were legally unclean were separated from the congregation , and therein all the pledges of gods gracious presence , numb . . . it is so virtually with all them who are spiritually defiled , under that pollution which is natural and universal ; they are abhorred of god and separated from him , which was signified thereby . and the reason why so many laws with so great severity and exactness were given about the cleansing of a leprous person , and the judgement to be made thereon , was only to declare the certainty of the judgement of god , that no unclean person should approach unto him . thus is it with all by nature , and whatever they do of themselves to be quit of it , it doth but hide and not cleanse it . adam cured neither his nakedness nor the shame of it by his fig-leaves . some have no other covering of their natural filth but outward ornaments of the flesh , which encrease it , and indeed rather proclaim it than hide it . the greatest filth in the world is covered with the greatest bravery . see isa. . . . whatever we do of our selves in answer unto our convictions , is a covering not a cleansing . and if we dye in this condition unwashed , uncleansed , unpurified , it is utterly impossible that ever we should be admitted into the blessed presence of the holy god , rev. . . let no man deceive you then with vain words . it is not the doing of a few good works , it is not an outward profession of religion , that will give you an access with boldness and joy unto god. shame will cover you when it will be too late . unless you are washed by the spirit of god , and in the blood of christ from the pollutions of your natures , you shall not inherit the kingdom of god , cor. , , , . yea you will be an horrid spectacle unto saints and angels , yea to your selves , unto one another , when the shame of your nakedness shall be made to appear , isa. . . if therefore you would not persih and that eternally , if you would not perish as base defiled creatures , an abhorring unto all flesh , then when your pride , and your wealth , and your beauty , and your ornaments , and your dutyes , will stand you in no stead , look out betimes after that only way of purifying and cleansing your souls , which god hath ordained . but if you love your defilements , if you are proud of your pollutions , if you satisfie your selves with your outward ornaments ; whether moral , of gifts , dutyes , profession , conversation ; or natural , of body , wealth , apparel , gold and silver ; there is no remedy , you must perish for ever , and that under the consideration of the basest and vilest part of the creation . sect. seeing this is the condition of all by nature , if any one now shall enquire and ask what they shall doe , what course they shall take , that they may be cleansed according to the will of god ; in answer hereunto , i shall endeavour to direct defiled sinners by sundry steps and degrees in the way unto the cleansing fountain . there is a fountain set open for sin and vncleanness , zech. . . but it falleth out with many , as the wise man speaketh ; the labour of the foolish wearyeth every one of them , because he knoweth not how to goe to the city , eccles. . . men weary themselves and pine away under their pollutions , because they cannot find the way ; they know not how to go to the cleansing fountain . i shall therefore direct them from first to last according to the best skill i have . . labour after an acquaintance with it , to know it in its nature and effects . although the scripture so abounds in the assertion and declaration of it as we have shewed , and believers find a sence of it in their experience , yet men in common take little notice of it . somewhat they are affected with the guilt of sin , but little or not at all with its filth . so they can escape the righteousness of god which they have provoked , they regard not their unanswerableness unto his holiness whereby they are polluted . how few indeed do enquire into the pravity of their natures , that vileness which is come upon them by the loss of the image of god , or do take themselves to be much concerned therein ? how few do consider aright that fomes and filthy spring which is continually bubling up crooked , perverse , defiled imaginations in their hearts , and influencing their affections unto the lewdness of depraved concupiscence ? who meditates upon the holiness of god in a due manner , so as to ponder what we our selves ought to be , how holy , how upright , how clean , if we intend to please him or enjoy him ? with what appearances , what out-sides of things are most men satisfied ? yea how do they please themselves in the shades of their own darkness and ignorance of these things , when yet an unacquaintedness with this pollution of sin is unavoidably ruinous unto their souls ? see the danger of it , revel . . , , . those who would be cleansed from it must first know it ; and although we cannot do so aright without some convincing light of the spirit of god , yet are there duties required of us in order thereunto . as ( ) to search the scripture , and to consider seriously what it declareth concerning the condition of our nature after the loss of the image of god. doth it not declare that it is shamefully naked , destitute of all beauty and comeliness , wholly polluted and defiled ? and what is said of that nature which is common unto all , is said of every one who is partaker of it . every one is gone aside , every one is become altogether filthy , or stinking , psal. . . this is the glass wherein every man ought to contemplate himself , and not in foolish flattering reflections from his own proud imaginations ; and he that will not hence learn his natural deformity , shall live polluted and dye accursed . ( ) he who hath received the testimony of the scripture concerning his corrupted and polluted estate , if he will be at the pains to trie and examine himself by the reasons and causes that are assigned thereof , will have a farther view of it . when men read , hear , or are instructed in what the scripture teacheth concerning the defilement of sin , and giving some assent to what is spoken , without an examination of their own state in particular , or bringing their souls unto that standard and measure , they will have very little advantage thereby ; multitudes learn that they are polluted by nature which they cannot gainsay , but yet really find no such thing in themselves . but when men will bring their own souls to the glass of the perfect law , and consider how it is with them in respect of that image of god wherein they were at first created , what manner of persons they ought to be with respect unto the holiness of god , and what they are , how vain are their imaginations , how disorderly are their affections , how perverse all the actings of their minds , they will be ready to say with the leprous man , vnclean , unclean . but they are but few who will take the pains to search their own wounds , it being a matter of smart and trouble to corrupt and carnal affections . yet ( ) prayer for light and direction herein is required of all as a duty . for a man to know himself , was of old esteemed the highest attainment of humane wisdom . some men will not so much as enquire into themselves , and some men dare not , and some neglect the doing of it from spiritual sloth and other deceitfull imaginations . but he that would ever be purged from his sins , must thus far make bold with himself , and dare to be thus far wise. and in the use of the means before prescribed , considering his own darkness and the treacheries of his heart , he is to pray fervently that god by his spirit would guide and assist him in his search after the pravity and defilement of his nature . without this he will never make any great or usefull discoveries . and yet the discerning hereof is the first evidence that a man hath received the least ray of supernatural light. the light of a natural conscience will convince men of , and reprove them for actual sins as to their guilt , rom. . , . but the meer light of nature is dark and confused about its own confusion . some of the old philosophers discerned in general that our nature was disordered , and complained thereof : but as the principal reason of their complaints was because it would not throughout serve the ends of their ambition , so of the causes and nature of it , with respect unto god and our eternal condition , they knew nothing of it at all . nor is it discerned but by a supernatural light proceeding immediately from the spirit of god. if any therefore have an heart or wisdom to know their own pollution by sin , without which they know nothing of themselves unto any purpose , let them pray for that directing light of the spirit of god , without which they can never attain to any usefull knowledge of it . . those who would indeed be purged from the pollution of sin , must endeavour to be affected with it suitably to the discovery which they have made of it . and as the proper effect of the guilt of sin is fear , so the proper effect of the filth of sin is shame . no man who hath read the scriptures , can be ignorant how frequently god calls on men to be ashamed and confounded in themselves for the pollutions and uncleannesses of their sin . so is it expressed in answer unto what he requires . o my god , i am ashamed and blush to lift up my face to thee my god , because of our iniquities , ezra . . and by another prophet , we lye down in our shame , and our confusion covereth us , for we have sinned against the lord our god , jerem. . . and many other such expressions are there of this affection of the mind with respect unto the pollution of sin . but we must observe , that there is a two-fold shame with respect unto it . ( ) that which is legal , or the product of a meer legal conviction of sin. such was that in adam immediately after his fall. and such is that which god so frequently calls open and profligate sinners unto ; a shame accompanyed with dread and terrour , and from which the sinner hath no relief , unless in such sorry evasions as our first parents made use of . and ( ) there is a shame which is evangelical , arising from a mixed apprehension of the vileness of sin , and the riches of gods grace in the pardon and purifying of it . for although this latter gives relief against all terrifying discouraging effects of shame , yet it encreaseth those which tend to genuine self-abasement and abhorrency . and this god still requires to abide in us , as that which tends to the advancement of his grace in our hearts . this is fully expressed by the prophet , ezek. . , , , . i will remember my covenant with thee in the dayes of thy youth , and i will establish unto thee an everlasting covenant ; then shalt thou remember thy wayes and be ashamed , and i will establish my covenant with thee , and thou shalt know that i am the lord , that thou mayest remember and be confounded , and never open thy mouth any more , because of thy shame , when i am pacified toward thee for all that thou hast done , saith the lord god. there is a shame and confusion or face for sin , that is a consequent yea an effect of gods renewing his covenant , and thereby giving in the full pardon of sin , as being pacified . and the apostle asks the romans what fruit they had in those things whereof they were now ashamed , chap. . . now , after the pardon of them they were yet ashamed , from the consideration of their filth and vileness . but it is shame in the first sence that i here intend , as antecedent unto the first purification of our natures . this may be thought to be in all men ; but it is plainly otherwise , and men are not at all ashamed of their sins , which they manifest in various degrees . for , sect. ( ) many are senceless and stupid ; no instruction , nothing that befalls them will fix any real shame upon them . of some particular facts they may be ashamed , but for any thing in their natures they slight and despise it . if they can but preserve themselves from the known guilt of such sins as are punishable amongst men , as to all other things they are secure . this is the condition of the generality of men living in sin in this world. they have no inward shame for any thing between god and their souls , especially not for the pravity and defilement of their natures , no although they hear the doctrine of it never so frequently . what may outwardly befall them that is shamefull they are concerned in ; but for their internal pollutions between god and their souls they know none . ( ) some have a boldness and confidence in their condition as that which is well and pure enough . there is a generation that is pure in their own eyes , yet are they not washed from their filthiness , prov. . . although they were never sprinkled with the pure water of the covenant , or cleansed by the holy spirit ; although their consciences were never purged from dead works by the blood of christ , nor their hearts purified by faith , and so are no way washed from their filthiness ; yet do they please themselves in their condition as pure in their own eyes , and have not the least sence of any defilement . such a generation were the pharisees of old , who esteemed themselves as clean as their hands and cups that they were continually washing , though within they were filled with all manner of defilements , isa. . , . and this generation is such as indeed despise all that is spoken about the pollution of sin and its purification ; and deride it as enthusiastical ; or a fulsome metaphor not to be understood . ( ) others proceed farther , and are so far from taking shame to themselves for what they are , or what they doe , as that they openly boast of and glory in the most shamefull sins that humane nature can contract the guilt of . they proclaim their sins , saith the prophet , like sodom , where all the people consented together in the perpetration of unnatural lusts. they are not at all ashamed but glory in the things , which because they do not here , will hereafter fill them with confusion of face , jerem. . . chap. . . and where once sin gets this confidence , wherein it compleats a conquest over the law , the in-bred light of nature , the convictions of the spirit , and in a word god himself , then is it ripe for judgement . and yet is there a higher degree of shamelesness in sin . for , ( ) some content not themselves with boasting in their own sins , but also they approve and delight in all those who give up themselves unto the like out-rage in sinning with themselves . this the apostle expresseth as the highest degree of shameless sinning , rom. . . who knowing the judgement of god , that they which commit such things are worthy of death , not only do the same , but have pleasure in them that do them . when open profligate sinners do as it were make themselves up into societyes , encouraging and approving one another in their abominable courses , so that no company pleaseth them but such as have obtained an impudence in sinning , then is the greatest defiance given unto the holiness and righteousness of god. now such as these will never seek after cleansing . for why should they do so who are sensible of no spiritual pollution , nor have the least touch of shame with respect thereunto ? it is necessary therefore unto the duty of purifying our souls , that we be affected with shame for the spiritual defilements which our nature under the loss of the image of god is even rolled in . and where this is not , it will be but lost labour that is spent in the invitation of men to the cleansing fountain . sect. . let person so affected be fully satisfied , that they can never cleanse or purifie themselves by any endeavours that are meerly their own , or by any means of their own finding out . according unto mens convictions of the defilements of sin , so have and alwayes will their endeavours be after purification , hos. . . and indeed it is the duty of believers to purifie themselves more and more in the exercise of all purifying graces , and the use of all means appointed of god for that purpose , cor. . . and their neglect thereof is the highest disadvantage , psal. . . but men in the state of nature , concerning whom we now treat , are no way able to cleanse their natures , or purge themselves . he only who can restore , repair , and renew their natures unto the likeness of god , can cleanse them . but here many fall into mistakes . for when by reason of their convictions they can no longer satisfie and please themselves in the pollution of sin , they goe about by vain attempts of their own to purifie their souls , hos. . . jerem. . . job . , . their own sorrow , and repentance , and tears of contrition , and that sorry amendment of life they can attain unto , shall do this work for them . and every especial defiling act , or every renewed sence of it , shall have an especial act of duty for its cleansing . but though these things are good in themselves , yet there is required more wisdom to the right stating of them , as to their causes , respects , ends , and use , than they are furnisht withall . hence are they so frequently abused and turned into an effectual means not only of keeping men off and at a distance from christ , but also from a due and acceptable performance of the very duties themselves pretended unto . for legal sorrow or repentance , or meer legal convictions , being trusted unto , will infallibly keep the soul from coming up unto that evangelical repentance which alone god accepts . and meer reformation of life rested in , proves opposite to endeavours for the renovation of our natures . but let these duties be performed however in what manner you please , they are utterly insufficient of themselves to cleanse our natural defilements . nor will any seek duely for that which alone is effectual unto this purpose , untill they are fully convinced hereof . let therefore sinners hear and know whether they will or will not believe it , that as by nature they are wholly desiled and polluted with those abominations of sin which render them loathsom in the sight of god , so they have no power by any endeavours or duties of their own to cleanse themselves ; but by all they doe to this end , they do but farther plunge themselves into the ditch , and encrease their own defilements ; yet are all those duties necessary in their proper place and unto their proper end. . it is therefore their duty to acquaint themselves with that only remedy in this case , that only means of cleansing which god hath appointed , and which he makes effectual . one great end of the revelation of the will of god from the foundation of the world of his institutions and ordinances of worship , was to direct the souls and consciences of men in and unto the way of their cleansing , which as it argues his infinite love and care , so the great importance by the matter it self . and one principal means which satan from the beginning made use of to keep men in their apostasie from god , and to encourage them therein , was by supplying them with innumerable wayes of purifications suited to the imaginations of their dark unbelieving and superstitious minds . and in like manner when he designed to draw men off from christ and the gospel under the papacy , he did it principally by the suggestion of such present and future purgatories of sin as might comply with their lusts and ignorance ; of so great importance is it therefore to be acquainted with the only true real way and means hereof . and there are two considerations that are suited to excite the diligence of sinners in this enquiry . . the weight that is laid on this matter by god himself . . the difficulty of attaining an acquaintance with it . and ( ) as hath been observed , any one by considering the legal institutions of old will see what weight god layes hereon . no sacrifice had any respect unto sin , but there was somewhat peculiar in it that was for its cleansing . and there were sundry ceremonious ordinances which had no other end but only to purifie from uncleannesses . ( ) among all the promises of the old testament concerning the establishment of the new covenant and the grace thereof , which are many and precious , there are none more eminent than those which concern our cleansing from sin by the administration of the spirit , through the blood of christ. some of them have been mentioned before . which also farther manifests the care that god hath taken for our instruction herein . ( ) there is nothing more pressed on us , nothing more frequently proposed unto us in the gospel than the necessity of our purification and the only way of effecting it . if therefore either instructions , or promises , or precepts , or all concurring , may evidence the importance of a duty , then is this manifested to partake therein . and those who will preferre the guidance of carnal reason and vain traditions before these heavenly directions , shall live in their ignorance and dye in their sins . ly , the difficulty of attaining an acquaintance with it , is to be duely considered . it is a part of the mystery of the gospel , and such a part as is among those which the wisdom of the world or carnal reason esteemeth foolishness . it is not easily admitted nor received , that we can no otherwise be cleansed from our sins but by the sprinkling of that blood which was shed so long ago . yet this and no other way doth the scripture propose unto us : to fancy that there is any cleansing from sin but by the blood of christ , is to overthrow the gospel . the doctrine hereof are persons therefore obliged to enquire after and come to the knowledge of , that being satisfied with its truth and that this is the only way of cleansing sin appointed and blessed by god himself , their minds may be exercised about it , and so be taken off from resting on those vain medicines and remedies , which ( having ) nothing else to fix upon ) their own hearts , and others blind devotions , would suggest unto them . . but now the great enquiry is , how a sinfull defiled soul may come to have an interest in , or be partaker of , the purifying vertue and efficacy of the blood of christ ? ans. ( ) the purifying vertue and force of the blood of christ , with the administration of the spirit for its application to make it effectual unto our souls and consciences , is proposed and exhibited unto us in the promises of the covenant , pet. . . this all the instances ( which need not be recited ) before produced do testifie unto ; ( ) the only way to be made partaker of the good things presented in the promises , is by faith. so abraham is said to have received the promises , heb. . . and so are we also , and to receive christ himself . now this is not from their being proposed unto us , but from our believing of that which is proposed , as it is expressed of abraham , rom. . , , . chap. . , , , . the whole use , benefit and advantage of the promises depends absolutely on our mixing them with faith , as the apostle declares , heb. . . where they are mixed with faith , there they profit us , there we really receive the thing promised . where they are not so mixed they are of no use , but to aggravate our sins and unbelief . i know that by some men the whole nature and work of faith is derided . they say it is nothing but a strong fixing of the imagination upon what is said . however , we know that if a man promise us any thing seriously and solemnly which is absolutely in his power , we trust unto his word or believe him , considering his wisdom honesty and ability . this we know is not a meer fixing of the imagination , but it is a real and usefull confidence or trust. and whereas god hath given unto us great and precious promises , and that under several confirmations , especially that of his oath and covenant , if we do really believe their accomplishment , and that it shall be unto us according to his word upon the account of his veracity , divine power , righteousness and holiness ; why shall this be esteemed a fanatical fixing of the imagination ? if it be so , it was so in abraham our example , rom. . , , . but this blasphemous figment designed to the overthrow of the way of life and salvation by jesus christ , shall be elsewhere more fully examined . god , as was said , gives unto us great and precious promises , that by them we might be made partakers of the divine nature . these promises he requireth us to receive , and to mix them with faith ; that is , trusting to and resting on his divine power and veracity , ascribing unto him thereby the glory of them , to believe that the things promised unto us shall be accomplished , which is the means by gods appointment whereby we shall be really made partakers of them . such was the faith of abraham , so celebrated by our apostle ; and such was all the true and saving faith that ever was in the world from the foundation of it . wherefore ( ) this is the only way and means to obtain an interest in the cleansing vertue of the blood of christ. god hath given this power and efficacy unto it by the covenant . in the promise of the gospel it is proposed and tendred unto us . faith in that promise is that alone which gives us an interest in it , makes us partakers of it and renders it actually effectual unto us , whereby we are really cleansed from sin . ( ) there are two things which concurre unto the efficacy of faith to this purpose : . the excellency of the grace or duty it self . despise their ignorance who tell you this is but a deceitfull fixing of the imagination , for they know not what they say . when men come to the real practice of this duty , they will find what it is to discard all other wayes and pretences of cleansing , what it is sincerely and really to give unto god , against all difficulties and oppositions , the glory of his power , faithfulness , goodness and grace , what it is to approve of the wisdom and love of god in finding out this way for us , and the infiniteness of his grace in providing it when we were lost and under the curse , and to be filled with an holy admiration of him on that account , all which belong unto the faith mentioned , neither is it nor can it be acted in a due manner without them ; and when you understand these things , you will not think it so strange that god should appoint this way of believing only as the means to interest us in the purifying vertue of the blood of christ. . hereby are we as hath been shewn united unto christ , from whom alone is our cleansing ; he that declares another way must make another gospel . . faith in this case will act it self in and by fervent prayer . when david had by sin brought himself into that condition wherein he stood in need of a new universal purification , how earnest is he in his supplications that god would again purge and cleanse him , psal. . and when any soul is really coming over to the way of god for his washing in the blood of christ , he will not be more earnest and fervent in any supplication than in this ; and herein and hereby doth christ communicate of the purging efficacy of his blood unto us . and these things may in some measure suffice for the direction and guidance of those who are yet wholly under the pollution of corrupted nature , how they may proceed to get themselves cleansed according to the mind of god. not that this order or method is prescribed unto any ; only these are the heads of those things which in one degree or other are wrought in the souls of them whom christ will and doth cleanse from their sins . sect. secondly , instruction also may be hence taken for them concerning whom our apostle sayes , such were you , but ye are washed , but ye are sanctified , but ye are justified in the name of the lord jesus , and by the spirit of our god , cor. . . such as are freed from the generall pollution of nature by the washing of regeneration and renewing of the holy ghost , tit. . . those i mean who have been made partakers of that cleansing purifying work of the holy ghost , which we have described ; several duties are incumbent on them with respect hereunto . as , ( ) continual self-abasement in the remembrance of that wofull defiled state and condition from whence they have been delivered . this consideration is one of them which principally doth influence the minds of believers unto humility , and hideth pride from them . for what should creatures of such a base and defiled extraction have to boast of in themselves ? it is usual i confess , for vile men of the most contemptible beginnings , when they are greatly exalted in the world , to out-goe others in pride and elation of mind , as they are behind them in the advantages of birth and education . but this is esteemed a vile thing amongst men ; and it is but one potsheard of the earth boasting it self against another . but when believers shall consider what was their vile and polluted estate with respect unto god when first he had regard unto them , it will cause them to walk humbly in a deep sence of it , or i am sure it ought so to doe . god calls his people to self-abasement , not only from what they are , but from what they were , and whence they came . so he ordained that confession to be made by him that offered the first-fruits of his fields and possessions ; a syrian ready to perish was my father , or a syrian , that is , laban was ready to destroy my father , a poor helpless man that went from one countrey to another for bread. how is it of soveraign mercy that i am now in this state and condition of plenty and peace ? deut. . , . and in particular , god wonderfully binds upon them the sence of that defiled natural extraction whereof we speak , ezek. . , , . and when david upon his great sin and his repentance took in all humbling self-abasing considerations , here he fixeth the head of them , psal. . . behold i was shapen in iniquity , and in sin did my mother conceive me . his original natural defilement was that which in the first place influenced him into self-abasement . so our apostle frequently calls the saints to a remembrance of their former condition before they were purged , ephes. , , , . cor. . , . and therewith are the minds of all true believers greatly affected and greatly humbled . when they consider what was their natural state and condition , universally leprous and polluted , with what remainders of it do still abide , it casts them on the earth , and causeth them to lay their mouths in the dust. hence proceed their great and deep humiliations of themselves , and confessions of their own vileness in their prayers and supplications . considering the holiness of god with whom they have to doe , unto whom they do approach , they are no way able to express what low thoughts and apprehensions they have of themselves . even god himself doth teach them to use figurative expressions whereby to declare their own vileness by nature , which abound in the scripture . it is true , all declarations hereof in prayer and confession of sin are derided and scorned by some , who seem to understand nothing of these things , yea to glory that they do not . whatever is spoken to express as they are able to the deep sence any have of their natural defilement with the remainder of it , their shame and self-abasement with respect unto the holiness of god , is reputed either as false and hypocritical , or that it containeth such things as for which men ought to be hanged ; such prodigious impudence in proclaiming a sencelesness of the holiness of god , and of the vileness of sin , have we lived to see and hear of . but when we have to deal with god , who puts no trust in his servants , and chargeth his angels with folly , what shall we say ? what lowliness becomes then who dwell in houses of clay , whose foundation is in the dust , and who are crushed before the moth ? ( ) that initial deliverance which believers have from their original pollution of sin , is a matter and cause of everlasting thankfulness . when our lord jesus christ cleansed the ten lepers , he manifests how much it was their duty to return unto him with their thankfull acknowledgement , though nine of them failed therein , luke . . and when of old any one was cleansed from a carnal defilement , there was an offering enjoyned him to testifie his gratitude . and indeed , the consideration hereof is that which in an eminent manner influenceth the minds of believers in all their gratefull ascriptions of glory , honour , and praise to jesus christ. to him , say they , who loved us , and washed us from our sins in his own blood , to him be glory and dominion for ever and ever , revel . . , . and there are three things which concurr to this duty . ( ) a due valuation of the causes and means of our purification , namely , the sprinkling of the blood of christ in the sanctification of the spirit . as these alone have effected this great work , so they alone were able so to doe . had we not been washed in the blood of christ , we must have lived and dyed in our pollutions , and have lain under them to eternity . for the fire of hell will never purge the defilements of sin , much less will the fictitious fire of purgatory cleanse any from them . how ought we then to prize , value and admire both the vertue or efficacy of the blood of christ , and the love from whence it was given for us , and is applyed unto us . and because this valuation and admiration are acts of faith , the very work it self also of cleansing our souls is carryed on by them . for by the exercise of faith do we continually derive vertue from christ to this purpose , as the woman did by touching of his garment for the stopping of her issue of blood. ( ) inward joy and satisfaction in our freedom from that shame which deprived us of all boldness and confidence in god. this internal joy belongs unto the duty of thankfulness . for therein is god glorified when we are graciously sensible of the effects of his love and kindness towards us . every grace then glorifies god , and expresseth our thankfulness for his love , when a soul finds it self really affected with a sence of its being washed from all its loathsome defilements in the blood of christ , and , being thereby freed from discouraging oppressing shame , to have filial boldness in the presence of god. ( ) acknowledgment in a way of actual prayse . sect. again ; we have declared not only that there is in our natural frame and spiritual constitution a discrepancy to the holiness of god , and consequently an universal defilement , but that there is from its pravity and disorder a pollution attending every actual sin , whether internal of the heart and mind only , or external in sin perpetrated , averse to holiness and contrary to the carrying on of the work of sanctification in us . and sundry things , believers whose concernment alone this is , may learn from hence also . as , ( ) how they ought to watch against sin and all the motions of it , though never so secret . they all of them defile the conscience . and it is an evidence of a gracious soul to be watchfull against sin on this account . convictions will make men wary where they are prevalent , by continual representations of the danger and punishment of sin : and these are an allowable motive to believers themselves to abstain from it in all known instances . the consideration of the terrour of the lord , the use of the threatnings both of the law and gospel , declare this to be our duty . neither let any say , that this is servile fear ; that denomination is taken from the frame of our minds , and not from the object feared . when men so fear as thereon to be discouraged and to encline unto a relinquishment of god , duty , and hope , that fear is servile whatever be the object of it . and that fear which keeps from sin , and excites the soul to cleave more firmly to god , be the object of it what it will , is no servile fear , but an holy fear of due reverence unto god and his word . but this is the most genuinely gracious fear of sin , when we dread the defilement of it , and that contrariety which is in it to the holiness of god. this is a natural fruit of faith and love. and this consideration should alwayes greatly possess our minds ; and the truth is , if it do not so , there is no assured preservative against sin . for together with an apprehension of that spiritual pollution wherewith sin is accompanyed , thoughts of the holiness of god , of the care and concernment of the sanctifying spirit , of the blood of christ , will continually abide in our minds , which are all efficaciously preservative against sin. i think that there is no more forceable argument unto watchfulness against all sin unto believers in the whole book of god , than that which is mannaged by our apostle , with especial respect unto one kind of sin , but may in proportion be extended unto all , cor. . , . chap. . , . moreover , where this is not , where the soul hath no respect to the defilement of sin , but only considers how it may shift with the guilt of it , innumerable things will interpose , partly arising from the abuse of grace , partly from carnal hopes and foolish resolutions for after-times , as will set it at liberty from that watchfull diligence in universal obedience which is required of us . the truth is , i do not believe that any one that is awed only with respect to the guilt of sin and its consequents , doth keep up a firm integrity with regard to inward and outward actings of his heart and life in all things . but where the fear of the lord and of sin is influenced by a deep apprehension of the holiness of the one and the pollution that inseparably attends the other , there is the soul kept alwayes upon its best guard and defence . ( ) how we ought to walk humbly before the lord all our dayes . notwithstanding our utmost watchfulness and diligence against sin , there is yet no man that liveth and sinneth not . those who pretend unto a perfection here , as they manifest themselves to be utterly ignorant of god and themselves , and despise the blood of christ , so for the most part they are left visibly and in the sight of men to confute their own pride and folly. but to what purpose is it to hide our selves from our selves when we have to do with god ? god knows and our own souls know , that more or less we are defiled in all that we doe . the best of our works and duties brought into the presence of the holiness of god , are but as filthy raggs . and man even every man of himself drinketh in iniquity like water . our own cloaths are ready to defile us every day . who can express the motions of lust that are in the flesh , the irregular actings of affections , in their inordinate risings up to their objects , the folly of the imaginations of our hearts and minds , which as far as they are not principled by grace are only evil , and that continually ; with the vanity of our words , yea with a mixture of much corrupt communications , all which are defiling , and have defilements attending of them ? i confess i know not that my heart and soul abhorrs any eruption of the diabolical pride of man , like that whereby they reproach and scoff at the deepest humiliations and self-abasements which poor sinners can attain unto in their prayers , confessions and supplications . alas ! that our nature should be capable of such a contempt of the holiness of god , such an ignorance of the infinite distance that is between him and us , and be so senceless of our own vileness , and of the abominable filth and pollution that is in every sin , as not to tremble at the despising of the lowest abasements of poor sinners before the holy god. behold his soul which is lifted up is not upright in him , but the just shall live by his faith. ( ) how we ought continually to endeavour after the wasting of sin in the root and principle of it . there is a root of sin in us which springs up and defiles us . every man is tempted ( that is chiefly and principally ) of his own lust , and seduced , and then when lust hath conceived it bringeth forth sin. it is the flesh that lusteth against the spirit , and which bringeth forth corrupted and corrupting , polluted and polluting fruits . this principle of sin , of aversation from god , of inclination unto things sensual and present , however wounded , weakened , dethroned , impaired , yet still abides in all believers . and it is the foundation , the spring , the root , the next cause of all sin in us , which tempts , enticeth , draws aside , conceives and brings forth . and this hath in us all , more or less degrees of strength , power and activity , according as it is more or less mortified by grace , and the application of the vertue of the death of christ unto our souls . and according to its strength and power , so it abounds in bringing forth the defiled acts of sin . whilest this retains any considerable power in us , it is to no purpose to set our selves meerly to watch against the eruptions of actual sins in the frames of our hearts , in the thoughts of our minds , or outward actions . if we would preserve our selves from multiplying our defilements , if we would continually be perfecting the work of holiness in the fear of the lord , it is this we must set our selves against . the tree must be made good if we expect good fruit , and the evil root must be digged up , or evil fruit will be brought forth . that is , our main design should be to crucifie and destroy the body of the sins of the flesh that is in us , the remainders of the flesh or in-dwelling sin , by the wayes and means which shall afterwards be declared . ( ) hence also is manifest the necessity we have of continual applications to jesus christ for cleansing vertue from his spirit , and the sprinkling of his blood on our consciences in the efficacy of it to purge them from dead works . we defile our selves every day , and if we go not every day to the fountain that is open for sin and for uncleanness , we shall quickly be all over leprous . our consciences will be filled with dead works , so that we shall no way be able to serve the living god , unless they are daily purged out . how this is done hath been at large before declared . when a soul filled with self-abasement , under a sence of its own defilements , applyes it self unto christ by faith for cleansing , and that constantly and continually , with a fervency answering its sense and convictions , it is in its way and proper course . i am perswaded no true believer in the world is a stranger unto this duty . and the more any one abounds therein , the more genuine is his faith evidenced to be , and the more humble is his walk before the lord. sect. but it may justly be enquired , upon all that we have discoursed upon this subject concerning the defilement of sin , how , if it be so , believers can be united unto jesus christ , or be members of that mystical body whereof he is the head , or obtain fellowship with him . for whereas he is absolutely pure , holy , and perfect , how can he have vnion or communion with them who are in any thing defiled ? there is no fellowship between righteousness and unrighteousness , no communion of light and darkness , and what can there be between christ and those that are defiled with sin ? and because he is holy , harmless and undefiled , he is said to be separate from sinners . many things must be returned unto this objection , all concurring to take away the seeming difficulty that is in it . as , ( ) it must be granted , that where men are wholly under the power of their original defilement , they neither have nor can have either union or communion with christ. with respect unto such persons , the rules before mentioned are universally true and certain : there is no more communion between them and jesus christ , than is between light and darkness , as the apostle speaks expressly , joh. . . whatever profession they may make of his name , whatever expectations they may unduely raise from him in their own minds , he will say unto them at the last day , depart from me , i never knew you . no person therefore whatever , who hath not been made partaker of the washing of regeneration and the renovation of the holy ghost , can possibly have any union with christ. i do not speak this as though our purifying were in order of time or nature antecedent unto our union with christ , for indeed it is an effect thereof . but it is such an effect as immediately and inseparably accompanyeth it ; so that where the one is not , there is not the other . the act whereby he unites us unto himself , is the same with that whereby he cleanseth our natures . ( ) whatever our defilements are or may be , he is not defiled by them . they adhere only unto a capable subject , which christ is not . he was capable to have the guilt of our sins imputed to him , but not the filth of one sin adhering to him . a member of a body may have a putrified sore . the head may be troubled at it , and grieved with it , yet is not defiled by it . wherefore , where there is a radical original cleansing by the spirit of regeneration and holiness , whereby any one is meet for union and communion with christ , however he may be affected with our partial pollutions , he is not defiled by them ▪ he is able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , compati , condolere , he suffers with us in his compassion ; but he is not liable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be defiled with us , or for us . the visible mystical body of christ may be defiled by corrupt members , heb. . . but the mystical body cannot be so , much less the head. ( ) the design of christ when he takes believers into union with himself , is to purge and cleanse them absolutely and perfectly ; and therefore the present remainders of some defilements are not absolutely inconsistent with that union . he gave himself for it , that he might sanctifie and cleanse it with the washing of water by the word , that he may present it unto himself a glorious church not having spot or wrinkle , or any such thing , but that it should be holy and without blemish , ephes. . , . this he aims at , and this he will , in his own way and in his own time , perfectly accomplish . but it is not done at once , it is a progressive work , that hath many degrees . god did never sanctifie any soul at once , unless by death . the body must dye by reason of sin. every believer is truely and really sanctified at once , but none is perfectly sanctified at once . it is not therefore necessary unto union that we should be compleatly sanctified , though it is that we should be truely sanctified . compleat sanctification is a necessary effect of union in its proper time and season . see joh. . , , , , . ( ) where the work of sanctification and spiritual cleansing is really begun in any , there the whole person is , and is thence denominated holy. as therefore christ the head is holy , so are all the members holy according to their measure . for although there may be defilements adhering unto their actions , yet their persons are sanctified . so that no unholy person hath any communion with christ , no member of his body is unholy , that is , absolutely so , in such a state as thence to be denominated unholy . ( ) our union with christ is immediately in and by the new creature in us , by the divine nature which is from the spirit of holiness , and is pure and holy. hereunto and hereby doth the lord christ communicate himself unto our souls and consciences ; and hereby have we all our entercourse with him . other adherences that have any defilement in them , and consequently are opposite unto this union , he daily worketh out by vertue hereof , rom. . . the whole body of christ therefore , and all that belongs unto it is holy , though those who are members of this body are in themselves oft-times polluted , but not in any thing which belongs to their union . the apostle describeth the two-fold nature , or principle that is in believers , the new nature by grace , and the old of sin , as a double person , rom. . , . and it is the former , the renewed , ( and not the latter , which he calls i also , but corrects as it were that expression , calling it sin which dwelleth in him , ) that is the subject of the vnion with christ , the other being to be destroyed . ( ) where the means of purification are duely used , no defilement ensues on any sin that believers fall into , which doth or can totally obstruct communion with god in christ according to the tenor of the covenant . there were many things under the old testament , that did typically and legally defile men that were lyable unto them . but for all of them there were provided typical and legal purifications , which sanctified them as to the purifying of the flesh. now no man was absolutely cut off or separated from the people of god for his being so defiled ; but he that being defiled did not take care that he might be purifyed according to the law , he was to be cut off from among the people . it is in like manner in things spiritual and evangelical . there are many sins whereby believers are defiled . but there is a way of cleansing still open unto them . and it is not meerly the incidence of a defilement , but the neglect of purification that is inconsistent with their state and interest in christ. the rule of communion with god , and consequently of union with christ in its exercise , is expressed by david , psal. . , . who can understand his errors , cleanse thou me from secret sins ; keep back thy servant also from presumptuous sins , let them not have dominion over me , then shall i be upright , and i shall be innocent from the great transgression . the design of the psalmist is to be preserved in such a state and condition , as wherein he may be upright before god. to be upright before god is that which god requireth of us in the covenant , that we may be accepted with him , and enjoy the promises thereof , gen. . . he that is so , will be freed from that great transgression , or that abundance of sin which is inconsistent with the covenant , love and favour of god. and hereunto three things are required . . a constant humble acknowledgement of sin ; who can understand his errors ? . daily cleansing from those defilements which the least and most secret sins are accompanyed withall . cleanse thou me from secret sins ; and . a preservation from presumptuous sins , or wilfull sins committed with an high hand . where these thing are , there a man is upright , and hath the covenant-ground of his communion with god. and whilest believers are preserved within these bounds , though they are defiled by sin , yet is there not any thing therein inconsistent with their union with christ. ( ) our blessed head is not only pure and holy , but he is also gracious and mercifull , and will not presently cut off a member of his body , because it is sick or hath a sore upon it . he is himself passed through his course of temptations , and is now above the reach of them all . doth he therefore reject and despise those that are tempted , that labour and suffer under their temptations ? it is quite otherwise , so that on the account of his own present state his compassions do exceedingly abound towards all his that are tempted . it is no otherwise with him as to their sins and defilements . these he himself was absolutely freed from in all his temptations and sufferings , but we are not . and he is so far from casting us away on that account , while we endeavour after purification , as that it draweth out his compassions towards us . in brief , he doth not unite us to himself because we are perfect , but that in his own way and time he may make us so ; not because we are clean , but that he may cleanse us , for it is the blood of jesus christ with whom we have fellowship , that cleanseth us from all our sins . sect. lastly , to wind up this discourse , there is hence sufficiently evidenced a comprehensive difference between a spiritual life unto god by evangelical holiness , and a life of moral vertue though pretended unto god also . unto the first , the original and continual purification of our nature and persons by the spirit of god and blood of christ is indispensibly required . where this work is not , there neither is nor can be any thing of that holiness which the gospel prescribes , and which we enquire after . unless the purification and cleansing of sin belongs necessarily unto the holiness of the new covenant , all that god hath taught us concerning it in the old testament and the new , by his institution of legal purifying ordinances , by his promises to wash purifie and cleanse us , by his precepts to get our selves cleansed by the means of our purification , namely , his spirit and the blood of christ , by his instructions and directions of us to make use of those means of our cleansing , by his declarations that believers are so washed and cleansed from all their defilements of their sins , are things fanatical , enthusiastick notions , and unintelligible dreams . untill men can rise up to a confidence enabling them to own such horrible blasphemies , i desire to know , whether these things are required unto their morality ? if they shall say they are so , they give us a new notion of morality never yet heard of in the world ; and we must expect untill they have further cleared it , there being little or no signification in the great swelling words of vanity which have hitherto been lavished about it : but if they do not belong thereunto , as it is most certain , the most improved moralists , that are only so , whether in notion or practice , have no regard unto them ; then is their life of moral vertues ( were it as real in them as it is with notorious vanity pretended ) cast out from all consideration in a serious disquisition after evangelical holiness . and what hath been spoken may suffice to give us some light into the nature of this first act of our sanctification by the spirit , which consists in the cleansing of our souls and consciences from the pollutions of sin both original and actual . chap. vi. the positive work of the spirit in the sanctification of believers . ( ) differences in the acts of sanctification as to order . ( ) the manner of the communication of holiness by the spirit . ( ) the rule and measure whereof is the revealed will of god. ( ) as the rule of its acceptance is the covenant of grace . ( ) the nature of holiness as inward . ( ) righteousness habitual and actual . ( ) false notions of holiness removed . ( ) the nature of a spiritual habit. ( ) applyed unto holiness , with its rules and limitations . ( ) proved and confirmed . ( ) illustrated , and ( ) practically improved . ( ) the properties of holiness as a spiritual habit , declared . ( ) . spiritual dispositions unto suitable acts ; ( , . ) how expressed in the scripture . ( ) with their effects . ( ) contrary dispositions unto sin and holiness how consistent . ( ) . power ; ( ) the nature thereof ; or what power is required in believers , unto holy obedience . ( ) with its properties and effects in readiness and ( ) facility . ( ) objections thereunto answered , and ( ) an enquiry on these principles after true holiness in our selves , directed . ( ) gospel grace distinct from morality , and ( ) all other habits of the mind . ( , , . ) proved by many arguments , especially its relation unto the mediation of christ. ( ) the principal difference between evangelical holiness and all other habits of the mind , proved by the manner and way of its communication from the person of christ as the head of the church , and the peculiar efficiency of the spirit therein . ( ) moral honesty not gospel holiness . sect. the distinction we make between the acts of the holy ghost in the work of sanctification , concerneth more the order of teaching and instruction , than any order of precedency that is between the acts themselves . for that which we have passed through concerning the cleansing of our natures and persons , doth not in order of time go before those other acts which leave a real and positive effect upon the soul , which we now enter upon the description of ; nor absolutely in order of nature . yea , much of the means whereby the holy ghost purifieth us , consisteth in this other work of his which now lyes before us . only we thus distinguish them and cast them into this order , as the scripture also doth , for the guidance of our understanding in them , and furtherance of our apprehension of them . sect. we therefore now proceed unto that part of the work of the holy spirit , whereby he communicates the great permanent positive effect of holiness unto the souls of believers , and whereby he guides and assists them in all the acts , works and duties of holiness whatever , without which , what we doe is not so , nor doth any way belong thereunto . and this part of his work we shall reduce unto two heads , which we shall first propose , and afterwards clear and vindicate . and our first assertion is , that in the sanctification of believers , the holy ghost doth work in them , in their whole souls , their minds , wills and affections , a gracious supernatural habit , principle , and disposition of living unto god , wherein the substance or essence , the life and being of holiness doth consist . this is that spirit which is born of the spirit , that new creature , that new and divine nature which is wrought in them , and whereof they are made partakers . herein consists that image of god whereunto our natures are repaired by the grace of our lord jesus christ , whereby we are made conformable unto god , firmly and steadfastly adhering unto him through faith and love. that there is such a divine principle , such a gracious supernatural habit , wrought in all them that are born again , hath been fully proved in our assertion and description of the work of regeneration . it is therefore acknowledged , that the first supernatural infusion or communication of this principle of spiritual light and life , preparing , sitting and enabling all the faculties of our souls unto the duties of holiness , according to the mind of god , doth belong unto the work of our first conversion . but the preservation , cherishing and encrease of it belongs unto our sanctification , both its infusion and preservation being necessarily required unto holiness . hereby is the tree made good , that the fruit of it may be good , and without which it will not so be . this is our new nature , which ariseth not from precedent actions of holiness , but is the root of them all . habits acquired by a multitude of acts , whether in things morall or artificial , are not a new nature , nor can be so called , but a readiness for acting from use and custom . but this nature is from god its parent , it is that in us which is born of god. and it is common unto , or the same in all believers , as to its kind and being , though not as to degrees and exercise . it is that we cannot learn , which cannot be taught us but by god only , as he teaches other creatures in whom he planteth a natural instinct . the beauty and glory hereof as it is absolutely inexpressible , so have we spoken somewhat to it before . conformity to god , likeness to christ , compliance with the holy spirit , interest in the family of god , fellowship with angels , separation from darkness and the world , do all consist herein . sect. secondly , the matter of our holiness consists in our actual obedience unto god , according to the tenor of the covenant of grace . for god promiseth to write his law in our hearts , that we may fear him and walk in his statutes . and concerning this in general we may observe two things . . that there is a certain fixed rule and measure of this obedience , in a conformity and answerableness whereunto it doth consist . this is the revealed will of god in the scripture , micah . . gods will i say as revealed unto us in the word is the rule of our obedience . a rule it must have , which nothing else can pretend to be . the secret will or hidden purposes of god are not the rule of our obedience , deut. . . much less are our own imaginations , inclinations or reasons so ; neither doth any thing , though never so specious , which we do in complyance with them or by their direction , belong thereunto , col. . , , , . but the word of god is the adequate rule of all holy obedience . ( ) it is so materially . all that is commanded in that word belongs unto our obedience , and nothing else doth so . hence are we so strictly required neither to add unto it nor to diminish or take any thing from it , deut. . . chap. . . josh. . . prov. . . revel . . . ( ) it is so formally ; that is , we are not to do only what is commanded , all that is commanded , and nothing else , but whatever we do we are to do it because it is commanded , or it is no part of our obedience or holiness , deut. . , . chap. . . psal. . . i know there is an in-bred light of nature as yet remaining in us , which gives great direction as to moral good and evil , commanding the one and forbidding the other , rom. . , . but this light , however it may be made subservient and subordinate thereunto , is not the rule of gospel holiness as such , nor any part of it . the law which god by his grace writes in our hearts , answers unto the law that is written in the word that is given unto us ; and as the first is the only principle , so the latter is the only rule of our evangelical obedience . for this end hath god promised that his word and his spirit shall alwayes accompany one another , the one to quicken our souls , and the other to guide our lives , isa. . . and the word of god may be considered as our rule in a threefold respect . . as it requires the image of god in us . the habitual rectitude of our nature with respect unto god and our living to him , is enjoyned us in the word , yea and wrought in us thereby . the whole renovation of our natures , the whole principle of holiness before described , is nothing but the word changed into grace in our hearts ; for we are born again by the incorruptible seed of the word of god. the spirit worketh nothing in us , but what the word first requireth of us . it is therefore the rule of the inward principle of spiritual life , and the growth thereof is nothing but its increase in conformity to that word . . with respect unto all the actual frames , designs and purposes of the heart , all the internal actings of our minds , all the volitions of the will , all the motions of our affections are to be regulated by that word which requires us to love the lord our god with all our minds , all our souls , and all our strength . hereby is their regularity or irregularity to be tried . all that holiness which is in them consists in their conformity to the revealed will of god. . with respect unto all our outward actions and duties , private , publick , of piety , of righteousness , towards our selves or others , titus . . this is the rule of our holiness . so far as what we are and what we doe answers thereunto , so far are we holy and no further . whatever acts of devotion or duties of morality may be performed without respect hereunto , belong not to our sanctification . sect. . as there is a rule of our performance of this obedience , so there is a rule of the acceptance of our obedience with god. and this is the tenor of the new covenant , gen. . . what answers hereunto is accepted , and what doth not so is rejected , both as to the universality of the whole , and the sincerity that accompanyes each particular duty in it . and these two things , vniversality and sincerity , answer now as to some certain ends the legal perfection at first required of us . in the estate of original righteousness , the rule of our acceptance with god in our obedience was the law and covenant of works . and this required that it should be absolute , perfect in parts and degrees , without the least intermixture of sin with our good , or interposition of it in the least instance , which was inconsistent with that covenant . but now although we are renewed again by grace in the image of god really and truely , yet not absolutely nor perfectly , but only in part . we have yet remaining in us a contrary principle of ignorance and sin , which we must alwayes conflict withall , gal. . , . wherefore god in the covenant of grace is pleased to accept of that holy obedience which is universal as to all parts , in all known instances of duty , and sincere as to the manner of their performance . what in particular is required hereunto , is not our present work to declare . i only aim to fix in general the rule of the acceptance of this holy obedience . now the reason hereof is not , that a lower and more imperfect kind of righteousness , holiliness and obedience , will answer all the ends of god and his glory now under the new covenant , than would have done so under the old. nothing can be imagined more distant from the truth , or more dishonourable to the gospel , nor that seems to have a nearer approach unto the making of christ the minister of sin . for what would he be else , if he had procured that god would accept of a weak imperfect obedience , accompanyed with many failings infirmities and sins , being in nothing compleat , in the room and stead of that which was compleat , perfect and absolutely sinless , which he first required of us ? yea , god having determined to exalt and glorifie the holy properties of his nature in a more eminent and glorious manner under the new covenant than the old , for which cause and end alone it is so exalted and preferred above it , it was necessary that there should be a righteousness and obedience required therein , far more compleat , eminent and glorious than that required in the other . but the reason of this difference lyes solely herein , that our evangelical obedience which is accepted with god , according to the tenor of the new covenant , doth not hold the same place which our obedience should have had under the covenant of works . for therein it should have been our righteousness absolutely before god , that whereby we should have been justified in his sight , even the works of the law , and for which in a due proportion of justice we should have been eternally rewarded . but this place is now filled up by the righteousness and obedience of christ our mediator , which being the obedience of the son of god , is far more eminent and glorious , or tends more to the manifestation of the properties of gods nature , and therein the exaltation of his glory , than all that we should have done had we abode steadfast in the covenant of works . whereunto then , it may be some will say , serves our holiness and obedience , and what is the necessity of it . i must deferre the answering of this enquiry unto its proper place , where i shall prove at large the necessity of this holiness , and demonstrate it from its proper principles and ends. in the mean time , i say only in general , that as god requireth it of us , so he hath appointed it as the only means whereby we may express our subjection to him , our dependance on him , our fruitfulness and thankfulness , the only way of our communion and entercourse with him , of using and improving the effects of his love , the benefits of the mediation of christ , whereby we may glorifie him in this world , and the only orderly way whereby we may be made meet for the inheritance of the saints in light , which is sufficient in general to manifest both its necessity and its use . these things being then in general premised , i shall comprize what i have further to offer in the declaration and vindication of gospel-sanctification and holiness , in the two ensuing assertions . sect. . there is wrought and preserved in the minds and souls of all believers , by the spirit of god , a supernatural principle or habit of grace and holiness , whereby they are made meet and enabled to live unto god , and perform that obedience which he requireth and accepteth through christ in the covenant of grace , essentially or specifically distinct from all natural habits intellectual and moral , however or by what means soever acquired or improved . . there is an immediate work or effectual operation of the holy spirit by his grace , required unto every act of holy obedience , whether internal only in faith and love , or external also ; that is , unto all the holy actings of our vnderstandings , wills and affections , and unto all duties of obedience in our walking before god. the first of these assertions i affirm not only to be true , but of so great weight and importance , that our hope of life and salvation depends thereon , and it is the second great principle constituting our christian profession . and there are four things that are to be confirmed concerning it . ( ) that there is such an habit or principle supernatural , infused or created in believers by the holy ghost , and alwayes abiding in them . ( ) that according to the nature of all habits it inclines and disposeth the mind , will and affections , unto acts of holiness suitable unto its own nature , and with regard unto its proper end , and to make us meet to live unto god. ( ) it doth not only encline and dispose the mind , but gives it power , and enables it to live unto god in all holy obedience . ( ) that it differs specifically from all other habits intellectual or morall , that by any means we may acquire or attain ; or spiritual gifts that may be conferred on any persons whatever . sect. in the handling of these things , i shall manifest the difference that is between a spiritual supernatural life of evangelical holiness , and a course of moral vertue , which some to the rejection of the grace of our lord jesus christ , do endeavour to substitute in the room thereof . such a spiritual , heavenly , supernatural life , so denominated from its nature , causes , acts and ends , we must be partakers of in this world , if ever we mind to attain eternal life in another . sect. and herein we shall take what view we are able of the nature , glory and beauty of holiness , and do confess , it is but little of them which i can comprehend . it is a matter indeed often spoken unto ; but the essence and true nature of it , are much hidden from the eyes of all living men . the sence of what the scripture proposeth , what i believe , and what i desire an experience of , that i shall endeavour to declare . but as we are not in this life perfect in the duties of holiness , no more are we in the knowledge of its nature . first therefore i say , it is a gracious supernatural habit , or a principle of spiritual life . and with respect hereunto i shall briefly do these three things . . shew what i mean by such an habit. . prove that there is such an habit required unto holiness , yea that the nature of holiness consists therein . . declare in general the properties of it . sect. . our first enquiry is after the essence and form of holiness , that from which any one is truely and really made and denominated holy ; or what is the formal reason of that holiness which our nature is partaker of in this world. this must be something peculiar , something excellent and sacred , as that which constitutes the great and only difference that is between mankind , on their own part , in the sight of god , with respect unto eternity . every one that hath this holiness pleaseth god , is accepted with him , and shall come to the enjoyment of him . and every one that hath it not , is rejected of him here and hereafter . and this holiness in the first place doth not consist in any single acts of obedience unto god , though good in their own nature , and acceptable unto him . for such acts may be performed , yea many of them , by unholy persons , with examples whereof the scripture aboundeth . cain's sacrifice and ahab's repentance , were signal single acts of obedience materially ; yet no acts of holiness formally , nor did either make or denominate them holy. and our apostle tells us , that men may give all their goods to the poor , and their bodies to be burned , and yet be nothing , cor. . yet in single acts who can go further ? such fruits may spring from seed that hath no root . single acts may evidence holiness , as abraham's obedience in sacrificing his son , but they constitute none holy ; nor will a series , a course , a multiplication of acts and duties of obedience either constitute or denominate any one so , isa. . , , , , . all the duties , a series and multiplication whereof are there rejected for want of holiness , were good in themselves , and appointed of god. nor doth it consist in an habitual disposition of mind unto any outward duties , of piety , devotion or obedience , however obtained or acquired . such habits there are both intellectual and morall . intellectual habits are arts and sciences . when men by custom , usuage , and frequent acts in the exercise of any science , art or mystery , do get a ready facility in and unto all the parts and duties of it , they have an intellectual habit therein . it is so in things morall , as to vertues and vices . there are some seeds and sparks of moral vertues remaining in the ruines of depraved nature , as of justice , temperance , fortitude , and the like . hence god calls on profligate sinners to remember and shew themselves men , or not to act contrary to the principles and light of nature , which are inseparable from us as we are men , isa. . . these principles may be so excited in the exercise of natural light , and improved by education , instruction and example , untill persons by an assiduous diligent performance of the acts and duties of them , may attain such a readiness unto them and facility in them , as is not by any outward means easily changed or diverted ; and this is a moral habit ; in like manner in the duties of piety and religion , in acts of outward obedience unto god , men by the same means may so accustom themselves unto them , as to have an habitual disposition unto their exercise . i doubt not but that it is so unto an high degree with many superstitious persons . but in all these things , the acts do still precede the habits of the same nature and kind , which are produced by them and not otherwise . but this holiness is such an habit or principle as is antecedent unto all acts of the same kind , as we shall prove . there never was by any , nor ever can be , any act or duty of true holiness performed , where there was not in order of nature antecedently an habit of holiness in the persons by whom they are performed . many acts and duties for the substance of them good and approveable , may be performed without it , but no one that hath the proper form and nature of holiness can be so . and the reason is , because every act of true holiness must have something supernatural in it from an internal renewed principle of grace , and that which hath not so , be it otherwise what it will , is no act or duty of true holiness . sect. and i call this principle of holiness an habit ; not as though it were absolutely of the same kind with acquired habits , and would in all things answer to our conceptions and descriptions of them : but we only call it so , because in its effects and manner of operation , it agreeth in sundry things with acquired intellectual or moral habits . but it hath much more conformity unto a natural unchangeable instict , than unto any acquired habit. wherefore , god chargeth it on men , that in their obedience unto him they did not answer that instinct which is in other creatures towards their lords and benefactors , isa. . . and which they cordially observe , jerem. . . but herein god teacheth us more than the beasts of the earth , and maketh us wiser than the fowls of heaven , job . . this therefore is that which i intend ; a vertue , a power , a principle of spiritual life and grace , wrought , created , infused into our souls , and in-laid in all the faculties of them , constantly abiding , and unchangeably residing in them , which is antecedent unto , and the next cause of all acts of true holiness whatever . and this is that as was said , wherein the nature of holiness doth consist , and from which in those that are adult , the actual discharge of all duties and works of holiness is inseparable . this abideth alwayes in and with all that are sanctified , whence they are alwayes holy , and not only so when they are actually exercised in the duties of holiness . hereby are they prepared disposed and enabled unto all duties of obedience , as we shall shew immediately , and by the influence hereof into their acts and duties do they become holy , and no otherwise . sect. for the further explanation of it , i shall only add three things . ( ) that this habit or principle thus wrought and abiding in us , doth not , if i may so say , firm its own station , or abide and continue in us by its own natural efficacy , in adhering unto the faculties of our souls . habits that are acquired by many actions , have a natural efficacy to preserve themselves , untill some opposition that is too hard for them , prevail against them , which is frequently ( though not easily ) done . but this is preserved in us , by the constant powerfull actings and influence of the holy ghost . he which works it in us , doth also preserve it in us . and the reason hereof is because the spring of it is in our head christ jesus ; it being onely an emanation of vertue and power from him unto us by the holy ghost ; if this be not actually and alwayes continued , whatever is in us , would dye and wither of its self . see ephes. . . col. . . joh. . . it is in us as the fructifying sap is in a branch of the vine or olive . it is there really and formally , and is the next cause of the fruit-bearing of the branch . but it doth not live and abide by its self , but by a continual emanation and communication from the root . let that be intercepted and it quickly withers . so is it with this principle in us , with respect unto its root christ jesus . ( ) though this principle or habit of holiness be of the same kind or nature in all believers , in all that are sanctified , yet there are in them very distinct degrees of it . in some it is more strong , lively , vigorous and flourishing , in others more weak , feeble and unactive , and this in so great variety , and on so many occasions , as cannot here be spoken unto . ( ) that although this habit and principle is not acquired by any or many acts of duty or obedience , yet is it in a way of duty preserved , encreased , strengthened and improved thereby . god hath appointed that we should live in the exercise of it , and in and by the multiplication of its acts and duties , is it kept alive and stirred up , without which it will be weakened and decay . sect. this being what i intend as to the substance of it , we must in the next place shew , that there is such a spiritual habit or principle of spiritual life wrought in believers , wherein their holiness doth consist . some few testimonies of many shall suffice as to its present confirmation . the work of it is expressed , deut. . . the lord thy god will circumcise thy heart , to love the lord thy god with all thy heart and all thy soul , that thou mayest live . the end of holiness is that we may live , and the principal work of holiness is , to love the lord our god with all our hearts and souls . and this is the effect of gods circumcising our hearts , without which it will not be . every act of love and fear , and consequently of every duty of holiness whatever , is consequential unto gods circumcising of our hearts , but it should seem that this work of god is only a removal of hinderances , and doth not express the collation of the principle which we assert . i answer , that although it were easie to demonstrate , that this work of circumcising our hearts cannot be effected without an implantation of the principle pleaded for in them , yet it shall suffice at present to evince from hence , that this effectual work of god upon our hearts is antecedently necessary unto all acts of holiness in us . but herewithall , god writes his law in our hearts . jerem. . . i will put my law in their inward parts , and write it in their hearts . the habit or principle which we have described , is nothing but a transcript of the law of god , implanted and abiding on our hearts , whereby we comply with and answer unto the whole will of god therein . this is holiness in the habit and principle of it . this is more fully expressed , ezek. . , . a new heart will i give you , and a new spirit will i put within you , and cause you to walk in my statutes , and ye shall keep my judgements and do them . the whole of all that actual obedience , and all those duties of holiness which god requireth of us , is contained in these expressions ; ye shall walk in my statutes , and keep my judgements to doe them . antecedent hereunto , and as the principle and cause thereof , god gives a new heart and a new spirit . this new heart is an heart with the law of god written in it , as before mentioned ; and this new spirit is the habitual inclination of that heart unto the life of god , or all duties of obedience . and herein the whole of what we have asserted , is confirmed ; namely , that antecedently unto all duties and acts of holiness whatever , and as the next cause of them , there is by the holy ghost , a new spiritual principle or habit of grace , communicated unto us , and abiding in us , from whence we are made and denominated holy . sect. it is yet more expressly revealed and declared in the new testament . joh. . . there is a work of the spirit of god upon us in our regeneration , we are born again of the spirit . and there is the product of this work of the spirit of god in us , that which is born in this new birth , and that is spirit also . it is something existing in us , that is of a spiritual nature and spiritual efficacy . it is something abiding in us , acting in a continual opposition against the flesh or sin ; as gal. . . and unto all duties of obedience unto god. and untill this spirit is formed in us , that is , our whole souls have a furnishment of spiritual power and ability , we cannot perform any one act that is spiritually good , not any one vital act of obedience . this spirit or spiritual nature , which is born of the spirit , by which alone we are enabled to live to god , is that habit of grace or principle of holiness which we intend . and so also is it called a new creature . he that is in christ is a new creature , cor. . . it is something , that by an almighty creating act of the power of god by his spirit , that hath the nature of a living creature , is produced in the souls of all that are in christ jesus . and as it is called the new creature , so it is also a divine nature ; pet. . . and a nature is the principle of all operations ; and this is what we plead for . the spirit of god createth a new nature in us , which is the principle and next cause of all acts of the life of god. where this is not , whatever else there may be , there is no evangelical holiness . this is that whereby we are enabled to live unto god , to fear him , to walk in his wayes , and to yield obedience according to his mind and will. see ephes. . , . col. . , . this the scripture plentifully testifieth unto ; but withall i must adde , that as to the proper nature or essence of it , no mind can apprehend it , no tongue can express it , none can perfectly understand its glory ; some few things may be added to illustrate it . sect. ( ) this is that whereby we have vnion with jesus christ the head of the church . originally and efficiently the holy spirit dwelling in him and us , is the cause of this union . but formally this new principle of grace is so . it is that whereby we become members of his bones and of his flesh , ephes. . . as eve was of adam ; she was one with him because she had the same nature with him , and that derived from him , which the apsotle alludeth unto , so are we of him , partakers of the same divine nature with him . thus he that is joyned unto the lord is one spirit , cor. . . that is , of one and the same spiritual nature with him , heb. . , . how excellent is this grace which gives us our interest in , and continuity unto the body of christ , and to his person as our head. it is the same grace in the kind thereof which is in the holy nature of christ , and renders us one with him . ( ) our likeness and conformity unto god consists herein . for it is the reparation of his image in us , ephes. . , . col. . . something i hope i apprehend concerning this image of god in believers , and of their likeness unto him , how great a priviledge it is , what honour safety and security depend thereon , what duties are required of us on the account thereof : but perfectly to conceive or express the nature and glory of it , we cannot attain unto , but should learn to adore the grace whence it doth proceed and is bestowed on us , to admire the love of christ , and the efficacy of his mediation , whereby it is renewed in us ; but the thing it self is ineffable . ( ) it is our life , our spiritual life , whereby we live to god. life is the foundation and summe of all excellencies : without this we are dead in trespasses and sins , and how we are quickened by the holy ghost , hath been declared . but this is the internal principle of life , whence all vital acts in the life of god do proceed . and whereas we know not well what is the true form and essence of life natural , only we find it , discern it , and judge of it by its effects ; much less do we know the form and essence of life spiritual , which is far more excellent and glorious . this is that life which is hid with christ in god , coloss. . . in which words the apostle draws a veil over it , as knowing that we are unable steadfastly to beholds its glory and beauty . sect. but before i proceed unto a further description of this principle of holiness in its effects , as before laid down , it may not be amiss practically to call over these general considerations of its nature ; and our own concernment in this truth , which is no empty notion , will be therein declared . and , first , we may learn hence , not to satisfie our selves , or not to rest in any acts or duties of obedience , in any good works , how good and usefull soever in themselves , nor howsoever multiplyed by us , unless there be a vital principle of holiness in our hearts . a few honest actions , a few usefull dutyes do satisfie some persons that they are as holy as they should be , or as they need to be . and some mens religion hath consisted in the multiplying of outward duties , that they might be meritorious for themselves and others . but god expressely rejecteth not only such duties , but the greatest multitude of them , and their most frequent reiteration , if the heart be not antecedently purified and sanctified , if it be not possessed with the principle of grace and holiness insisted on ; isa. . , , , , , . such acts and duties may be the effects of other causes , the fruits of other principles . meer legal convictions will produce them , and put men upon a course of them . fears , afflictions , terrors of conscience , dictates of reason improved by education and confirmed by custom , will direct , yea compell men unto their observance . but all is lost , men do but labour in the fire about them , if the soul be not prepared with this spiritual principle of habitual holiness wrought in it immediately by the holy ghost . yet we must here observe these two things . ( ) that so far as these duties , be they of morality or religion , of piety or divine worship , are good in themselves , they ought to be approved , and men encouraged in them . there are sundry wayes whereby the best duties may be abused and misapplyed , as when men rest in them , as if they were meritorious , or the matter of their justification before god. for this as is known , is an effectual means to divert the souls of sinners from faith in christ for life and salvation , rom. . , . chap. . , . and there are reasons and causes that render them unacceptable before god , with respect unto the persons by whom they are performed ; as when they are not done in faith , for which cain's sacrifice was rejected ; and when the heart is not previously sanctified and prepared with a spiritual principle of obedience . but yet on neither of these grounds or pretences can we , or ought we to condemn or undervalue the duties themselves , which are good in their own nature , nor take off men from the performance of them , yea it were greatly to be desired that we could see more of the fruits of moral vertues , and duties of religious piety among unsanctified persons than we doe . the world is not in a condition to spare the good acts of bad men . but this we may doe , and as we are called we ought to doe : when men are engaged in a course of duties and good works , on principles that will not abide and endure the triall , or for ends that will spoyl and corrupt all they doe , we may tell them , ( as our saviour did the young man , who gave that great account of his diligence in all legal duties ) one thing is yet wanting unto you ; you want faith , or you want christ , or you want a spiritual principle of evangelical holiness , without which all you do will be lost , and come to no account at the last day . the due assertion of grace never was nor never can be an obstruction unto any duty of obedience . indeed , when any will give up themselves unto such works or actings under the name of duties and obedience unto god , which although they may make a specious shew and appearance in the world , yet are evil in themselves , or such as god requireth not of men , we may speak against them , deny them , and take men off from them . so persecution hath been looked on as a good work , men supposing they did god good service when they slew the disciples of christ , and men giving their goods unto pious uses , as they were called , ( indeed impious abuses ) to have others pray for their souls , and expiate their sins , when they were gone out of this world. these and the like other innumerable pretended duties may be judged , condemned , exploded , without the least fear of deterring men from obedience . ( ) that wherever there is this principle of holiness in the heart , in those that are adult , there will be the fruits and effects of it in the life , in all duties of righteousness , godliness and holiness . for the main work and end of this principle is to enable us to comply with that grace of god , which teacheth us to deny all vngodliness and worldly lusts , and to live soberly , and righteously , and godly in this present world , tit. . , . that which we press for , is the great direction of our saviour , make the tree good , and the fruit will be so also . and there can be no more vile and sordid hypocrisie , than for any to pretend unto inward habitual sanctification , whilest their lives are barren in the fruits of righteousness and duties of obedience . wherever this root is , there it will assuredly bear fruit. secondly , it will appear from hence , whence it is that men propose and steer such various courses with respect unto holiness . all men who profess themselves to be christians , are agreed , in words at least , that holiness is absolutely necessary unto them that would be saved by jesus christ. to deny it , is all one as openly to renounce the gospel . but when they should come to the practice of it , some take one false way some another , and some actually despise and reject it . now all this ariseth from ignorance of the true nature of evangelical holiness on the one hand , and love of sin on the other . there is nothing wherein we are spiritually and eternally concerned , that is more frequently insisted on , than is the true nature of sanctification and holiness . but the thing it self , as hath been declared , is deep and mysterious , not to be understood without the aid of spiritual light in our minds . hence some would have moral vertue to be holiness , which as they suppose they can understand by their own reason , and practise in their own strength , and i heartily wish that we could see more of the fruits of it from them . but real moral vertue will hardly be abased into an opposition unto grace ; the pretence of it will be so easily , and is so every day . some on the other hand place all holiness in superstitious devotions , in the strict observance of religious duties which men and not god have appointed . and there is no end of their multiplication of them , nor measure of the strictness of some in them . the reason why men give up themselves unto such soul-deceiving imaginations , is their ignorance and hatred of that only true real principle of evangelical holiness which we have discoursed . for , what the world knoweth not in these things , it alwayes hateth . and they cannot discern it clearly , or in its own light and evidence ; for it must be spiritually discerned . this the natural man cannot doe , cor. . . and in that false light of corrupted reason wherein they discern and judge it , they esteem it foolishness or fancy . there is not a more foolish and fanatical thing in the world with many , than that internal habitual holiness which we are in the consideration of . and hence are they lead to despise and to hate it . but here the love of sin secretly take● place , and influenceth their minds . this universal change of the●●oul in all its principles of operation into the image and likeness of god , tending to the extirpation of all sins and vitious habits , is that which men fear and abhorre . this makes them take up with morality and superstitious devotion , any thing that will pacifie a natural conscience , and please themselves or others with a reputation of religion . it is therefore highly incumbent on all that would not wilfully deceive their own souls unto their eternal ruine , to enquire diligently into the true nature of evangelical holiness , and above all to take care that they miss it not in the foundation , in the true root and principle of it , wherein a mistake will be pernitious . thirdly , it is moreover evident from hence , that it is a greater matter to be truely and really holy than most persons are aware of . we may learn eminently , how great and excellent a work this of sanctification and holiness is , from the causes of it . how emphatically doth our apostle ascribe it unto god even the father , thess. . . even the god of peace himself sanctifie you . it is so great a work as that it cannot be wrought by any but the god of peace himself . what is the immediate work of the spirit therein , what the influence of the mediation and blood of christ into it , hath been already in part declared , and we have yet much more to adde in our account of it . and these things do sufficiently manifest , how great , how excellent and glorious a work it is . for it doth not become divine and infinite wisdom , to engage the immediate power and efficacy of such glorious causes and means , for the producing of any ordinary or common effect . it must be somewhat as of great importance unto the glory of god , so of an eminent nature in it self . and that little entrance which we have made into an enquity after its nature , manifests how great and excellent it is . let us not therefore deceive our selves with the shadowes and appearances of things in a few duties of piety , or righteousness , no nor yet with many of them , if we find not this great work at least begun in us . it is sad to see what trifling there is in these things amongst men . none indeed are contented to be without a religion , and very few are willing to admit it in its power . fourthly , have we received this principle of holiness and of spiritual life , by the gracious operation of the holy ghost ; there are among many others three dutyes incumbent on us , whereof we ought to be as carefull as of our souls . and the first is , carefully and diligently by all means to cherish and preserve it in our hearts . this sacred depositum of the new creature , of the divine nature , is entrusted with us , to take care of , to cherish and improve . if we willingly or through our neglect suffer it to be wounded by temptations , weakened by corruptions , or not exercised in all known duties of obedience , our guilt is great , and our trouble will not be small . and then secondly , it is equally incumbent on us , to evidence and manifest it by its fruits in the mortification of corrupt lusts and affections , in all duties of holiness , righteousness , charity and piety in the world. for that god may be glorified hereby , is one of the ends why he indues our natures with it . and without these visible fruits , we expose our entire profession of holiness to reproach . and in like manner is it required , that we be thankefull for what we have received . sect. secondly ; as this principle of inherent grace or holiness hath the nature of an habit , so also hath it the properties thereof . and the first property of an habit is , that it inclines and disposeth the subject wherein it is , unto acts of its own kind , or suitable unto it . it is directed unto a certain end , and enclines unto acts or actions which tend thereunto , and that with evenness and constancy . yea moral habits are nothing but strong and firm dispositions and inclinations uuto moral acts and duties of their own kind ; as righteousness , or temperance , or meekness . such a disposition and inclination therefore there must be in this new spiritual nature or principle of holiness which we have described , wherewith the souls of believers are in-laid and furnished by the holy ghost in their sanctification . for , sect. . it hath a certain end , to enable us whereunto , it is bestowed on us . although it be a great work in it self , that wherein the renovation of the image of god in us doth consist , yet is it not wrought in any but with respect unto a further end in this world. and this end is , that we may live to god ; we are made like unto god , that we may live unto god. by the depravation of our natures we are alienated from this life of god , this divine spiritual life , ephes. . . we like it not , but have an aversation unto it . yea , we are under the power of a death that is universally opposed unto that life ; for , to be carnally minded is death , rom. . . that is , it is so with respect unto the life of god , and all the acts that belong thereunto . and this life of god hath two parts . ( ) the outward duties of it , ( ) the inward frame and actings of it . for the first ; persons under the power of corrupted nature may perform them , and doe so , but without delight , constancy or permanency . the language of that principle whereby they are acted is , behold what a wearyness it is , mal. . . and such hypocrites will not pray alwayes . but as to the second , for the internal actings of faith and love , whereby all outward duties should be quickened and animated , they are utter strangers unto them , utterly alienated from them . with respect unto this life of god , a life of spiritual obedience unto god , are our natures thus spiritually renewed , or furnished with this spiritual habit and principle of grace . it is wrought in us , that by vertue thereof we may live to god , without which we cannot do so in any one single act or duty whatever . for , they that are in the flesh cannot please god , rom. . . wherefore , the first property and inseparable adjunct of it is , that it enclineth and disposeth the soul wherein it is , unto all acts and duties that belong to the life of god , or unto all the duties of holy obedience , so that it shall attend unto them , not from conviction or external impression only , but from an internal genuine principle so inclining and disposing them thereunto . and these things may be illustrated by what is contrary unto them . there is in the state of nature a carnal mind ; which is the principle of all morall and spiritual operations in them in whom it is ; and this carnal mind hath an enmity , or is enmity against god ; it is not subject unto the law of god , neither indeed can be , rom. . . that is , the bent and inclination of it lyes directly against spiritual things , or the mind and will of god , in all things which concern a life of obedience unto himself . now as this principle of holiness is that which is introduced into our souls in opposition unto , and to the exclusion of the carnal mind ; so this disposition and inclination of it , is opposite and contrary unto the enmity of the carnal mind , as tending alwayes unto actions spiritually good , according to the mind of god. sect. . this disposition of heart and soul , which i place as the first property or effect of the principle of holiness before declared and explained , is in the scripture called , fear , love , delight , and by the names of such other affections as express a constant regard and inclination unto their objects . for these things do not denote the principle of holiness it self , which is seated in the mind , or understanding and will , whereas they are the names of affections only ; but they signifie the first way whereby that principle doth act it self in an holy inclination of the heart unto spiritual obedience . so when the people of israel had engaged themselves by solemn covenant , to hear and do whatsoever god commanded , god addes concerning it , oh that there were such an heart in them , that they would fear me , and keep all my commandements alwayes , deut. . . that is , that the bent and inclinations of their hearts were alwayes unto obedience . it is that which is intended in the promise of the covenant , jerem. . . i will give them one heart , that they may fear me , which is the same with the new spirit , ezek. . . the new heart , as hath been declared , is the new nature , the new creature , the new spiritual supernatural principle of holiness ; the first effect , the first fruit hereof is , the fear of god alwayes , or a new spiritual bent and inclination of soul unto all the will and commands of god. and this new spirit , this fear of god , is still expressed as the inseparable consequent of the new heart , or the writing of the law of god in our hearts , which are the same . so it is called , fearing the lord and his goodness , hos. . . in like manner it is expressed by love , which is the inclination of the soul unto all acts of obedience unto god and communion with him , with delight and complacency . it is a regard unto god and his will , with a reverence due unto his nature , and a delight in him suited unto that covenant-relation wherein he stands unto us . sect. . it is moreover expressed by being spiritually minded : to be spiritually minded is life and peace , rom. . . that is , the bent and inclination of the mind unto spiritual things , is that whereby we live to god , and enjoy peace with him , it is life and peace . by nature we savour only the things of the flesh , and mind earthly things , phil. . . our minds or hearts are set upon them , disposed towards them , ready for all things that lead us to the enjoyment of them , and satisfaction in them . but , hereby we mind the things that are above , or set our affections on them , coloss. . . by vertue hereof david professeth , that his soul followed hard after god ; psal. . . or inclined earnestly unto all those wayes whereby he might live unto him , and come unto the enjoyment of him : like the earnestness which is in him who is in the pursuit of something continually in his eye , as our apostle expresseth it , phil. . , . by the apostle peter it is compared unto that natural inclination which is in those that are hungry unto food , pet. . . as new-born babes desire the sincere milk of the word , that you may grow thereby ; which is a constant unalterable inclination . this therefore is that which i intead . every nature hath its disposition unto actings suitable unto it . the principle of holiness is such a nature , a new or divine nature ; wherever it is , it constantly inclines the soul unto duties and acts of holiness ; it produceth a constant disposition unto them . and as by the principle it self , the contrary principle of sin and flesh is impaired and subdued , so by this gracious disposition , the inclination unto sin which is in us , is weakened , impaired , and gradually taken away . sect. wherefore , wherever this holiness is , it doth dispose or encline the whole soul unto acts and duties of holiness , and that ( ) universally or impartially ; ( ) constantly or evenly . ( ) permanently , unto the end. and where these things are not , no multiplication of duties will either make or denominate any person holy. ( ) there is no duty of holiness whatever , but there is a disposition in a sanctified heart unto it . there is a respect unto all gods commands . some of them may be more contrary unto our natural inclinations than others , some more cross unto our present secular interests , some attended with more difficulties and disadvantages than others ; and some may be rendred very hazardous by the circumstances of times and seasons . but however , if there be a gracious principle in our hearts , it will equally encline and dispose us unto every one of them in its proper place and season . and the reason hereof is , because it being a new nature , it equally enclines unto all that belongs unto it , as all acts of holy obedience doe . for every nature hath an equal propensity unto all its natural operations , in their times and seasons . hence our saviour tried the rich young man , who gave an account of his duties and righteousness , with one that lay close unto his secular interests and worldly satisfactions . this immediately carryed him off , and evidenced that all he had done besides , was not from an internal principle of spiritual life . any other principle or cause of duties and obedience , will upon sollicitations give way unto an habitual reserve of one thing or other that is contrary thereunto . it will admit either of the omission of some duties , or of the commission of some sin , or of the retaining of some lust. so naaman , who vowed obedience upon his conviction of the power of the god of israel , would nevertheless upon the sollicitation of his worldly interest , have a reserve to bow in the house of rimmon . so omissions of duties that are dangerous , in a way of profession , or the reserve of some corrupt affections , love of the world , pride of life , will be admitted upon any other principle of obedience , and that habitually . for even those who have this real spiritual principle of holiness , may be surprized into actual omission of duties , commission of sins , and a temporary indulgence unto corrupt affections . but habitually they cannot be so . an habitual reserve for any thing that is sinfull or morally evil , is eternally inconsistent with this principle of holiness . light and darkness , fire and water , may as soon be reconciled in one . and hereby is it distinguished from all other principles , reasons or causes , whereon men may perform any duties of obedience towards god. sect. ( ) it thus disposeth the heart unto duties of holiness constantly and evenly . he in whom it is feareth alwayes , or is in the fear of the lord all the day long . in all instances , on all occasions , it equally disposeth the mind unto acts of holy obedience . it is true , that the actings of grace which proceed from it , are in us sometimes more intense and vigorous than at other times . it is so also , that we are our selves sometimes more watchfull , and diligently intent on all occasions of acting grace , whether in solemn duties , or in our general course , or on particular occasions , than we are at some other times . moreover , there are especial seasons wherein we meet with greater difficulties and obstructions from our lusts and temptations than ordinary , whereby this holy disposition is intercepted , and impeded . but notwithstanding all these things , which are contrary unto it , and obstructive of its operations , in it self and its own nature it doth constantly and evenly , encline the soul at all times and on all occasions , unto duties of holiness . whatever falls out otherwise , is accidental unto it . this disposition is like a stream that ariseth equally from a living fountain , as our saviour expresseth it ; john . . a well of water springing up into everlasting life . as this stream passeth in its course it may meet with oppositions , that may either stop it or divert it for a season : but its waters still press forward continually . hereby doth the soul set god alwayes before him , and walk continually as in his sight . men may perform duties of obedience unto god , yea many of them , yea be engaged into a constant course of them as to their outward performance , on other grounds , from other principles , and by vertue of other motives . but whatever they are , they are not a new nature in and unto the soul , and so do not dispose men constantly and evenly unto what they lead unto . sometimes their impressions on the mind are strong and violent , there is no withstanding of them but the duties they require must instantly be complyed withall . so is it when convictions are excited by dangers or afflictions , strong desires , or the like . and again , they leave the soul unto its own formality and course , without the least impression from them towards any duties whatever . there is no cause nor principle , or reason of obedience , besides this one insisted on , that will evenly and constantly incline unto the acts of it . men proceeding only upon the power of convictions , are like those at sea , who sometimes meet with storms or vehement winds which sit them for their course , and would seem immediately to drive them as it were with violence into their port or harbour , but quickly after they have an utter calme , no breath of air stirres to help them forward ; and then it may be after a while another gust of wind befalls them , which they again suppose will dispatch their voyage ; but that also quickly fails them . where this principle is , persons have a natural current which carryes them on quickly , evenly , and constantly ; and although they may sometimes meet with storms , tempests , and cross winds , yet the stream , the current which is natural , at length worketh its way , and holds on its course through all external occasional impediments . sect. ( ) it is also permanent herein , and abideth for ever . it will never cease inclining and disposing the whole soul unto acts and duties of obedience , untill it comes unto the end of them all in the enjoyment of god. it is living water , and whosoever drinketh of it , shall never thirst any more , that is , with a total indigence of supplyes of grace , but it is a well of water springing up into everlasting life , joh. . . it springs up , and that as alwayes without intermission , because it is living water from which vital acts are inseparable , so permanently without ceasing , it springs up into everlasting life , and faileth not untill those in whom it is , are safely lodged in the enjoyment of it . this is expressly promised in the covenant . i will put my fear in their hearts , and they shall not depart from me , jer. . . they shall never doe so in whom is this fear , which is permanent and endless . it is true , that it is our duty , with all care and diligence , in the use of all means , to preserve , cherish and improve both the principle it self , and its actings in these holy dispositions . we are to shew all diligence unto the full assurance of hope unto the end ; heb. . . and in the use of means and the exercise of grace is it , that it is infallibly kept and preserved , isa. . . and it is also true , that sometimes , in some persons , upon the fierce interpositions of temptations , with the violent and deceitfull working of lusts , the principle it self may seem for a season to be utterly stifled , and this property of it to be destroyed ; as it seems to have been with david under his sad fall and decay . yet such is the nature of it , that it is immortal , everlasting , and which shall never absolutely dye ; such is the relation of it unto the covenant-faithfulness of god , and mediation of christ , as that it shall never utterly cease or be extinguished . it abideth disposing and enclining the heart unto all dutyes of holy obedience unto the grave . yea ordinarily , and where its genuine work and tendency is not interrupted by cursed negligence or love of the world , it thrives and growes continually unto the end. hence some are not only fruitfull , but fat and flourishing in their old age , and as the outward man decayeth , so in them the inward man is dayly renewed in strength and power . but as unto all other principles of obedience whatever , as it is in their own nature to decay and wither , all their actings growing insensibly weaker and less efficacious , so for the most part either the increase of carnal wisdom , or the love of the world , or some powerfull temptations at one time or other put an utter end unto them , and they are of no use at all . hence there is not a more secure generation of sinners in the world , than those who have been acted by the power of conviction unto a course of obedience in the performance of many duties . and those of them who fall not openly to profaneness or lasciviousness , or neglect of all duties of religion , do continue in their course , from what they have been habituated unto , finding it complyant with their present circumstances and conditions in the world , as also having been preserved from such wayes and practices as are inconsistent with their present course by the power of their former convictions . but the power of these principles , of conviction , education , impressions from afflictions , dangers , fears , all in one , dye before men , and if their eyes were open , they might see the end of them . in this manner therefore , doth the new divine nature that is in believers , dispose and encline them , impartially , evenly and permanently unto all acts and duties of holy obedience . sect. one thing yet remains to be cleared , that there may be no mistake in this matter . and this is , that in those who are thus constantly enclined and disposed unto all the acts of an heavenly spiritual life , there are yet remaining contrary dispositions and inclinations also . there are yet in them inclinations and dispositions to sin , proceeding from the remainders of a contrary habitual principle . this the scripture calls the flesh , lust , the sin that dwelleth in us , the body of death ; being what yet remaineth in believers of that vitious corrupted depravation of our nature , which came upon us by the loss of the image of god , disposing the whole soul unto all that is evil . this yet continueth in them , enclining them unto evil , and all that is so , according to the power and efficacy that is remaining unto it in various degrees . sundry things are here observable ; as ( ) this is that which is singular in this life of god. there are in the same mind , will and affections , namely , of a person regenerate , contrary habits and inclinations , continually opposing one another , and acting adversly about the same objects and ends. and this is not from any jarrings or disorder between the distinct faculties of the soul it self , as in natural men there are adverse actings between their wills and affections on the one hand bent unto sin , and the light of their minds and consciences on the other , prohibiting the committing of sin , and condemning its commission , which disorder is discernible in the light of nature , and is sufficiently canvased by the old philosophers . but these contrary habits , inclinations and actings are in the same faculties . ( ) as this cannot be apprehended but by vertue of a previous conviction and acknowledgement , both of the total corruption of our nature by the fall , and the initial renovation of it by jesus christ , wherein these contrary habits and dispositions do consist , so it cannot be denyed without an open rejecting of the gospel , and contradiction to the experience of all that do believe , or know any thing of what it is to live to god. we intend no more but what the apostle so plainly asserts , gal. . . the flesh lusteth against the spirit , and the spirit against the flesh ; that is , in the mind , will and affections of believers , and these are contrary the one unto the other ; they are contrary principles attended with contrary inclinations and actings , so that ye cannot do the things that ye would . ( ) there cannot be contrary habits meerly natural or moral in the same subject , with respect unto the same object , at the same time ; at least they cannot be so in any high degree , so as to encline and act contrary one to another with urgency or efficacy . for violent inclinations unto sin , and a conscience fiercely condemning for sin , whereby sinners are sometimes torn and even distracted , are not contrary habits in the same subject . only conscience brings in from without the judgment of god , against what the will and affections are bent upon . sect. but it is , as was said , otherwise in the contrary principles or habits of spirit and flesh , of grace and sin , with their adverse inclinations and actings . only they cannot be in the highest degree at the same time , nor be equally prevalent or predominant in the same instances . that is , sin and grace cannot bear rule in the same heart at the same time , so as that it should be equally under the conduct of them both . nor can they have in the same soul contrary inclinations equally efficacious ; for then would they absolutely obstruct all sorts of operations whatever . nor have they the same influence into particular actions , so as that they should not be justly denominated from one of them either gracious or sinfull . but by nature the vitious depraved habit of sin , or the flesh , is wholly predominant and universally prevalent , constantly disposing and enclining the soul to sin . hence all the imaginations of mens hearts are evil , and that continually : and , they that are in the flesh cannot please god. there dwelleth no good thing in them , nor can they do any thing that is good ; and the flesh is able generally to subdue the rebellions of light , convictions and conscience , against it . but , upon the introduction of the new principle of grace and holiness in our sanctification , this habit of sin is weakened , impaired , and so disenabled , as that it cannot nor shall encline unto sin with that constancy and prevalency as formerly , nor press unto it ordinarily with the same urgency and violence . hence in the scripture it is said to be dethroned by grace , so as that it shall not reign or lord it over us , by hurrying us into the pursuit of its uncontroulable inclinations , rom. . . concerning these things the reader may consult my treatises of the remainder of indwelling sin , and the mortification of it in believers . sect. but so it is , that this flesh , this principle of sin , however it may be dethroned , corrected , impaired and disabled , yet is it never wholly and absolutely dispossessed and cast out of the soul in this life . there it will remain , and there it will work , seduce and tempt , more or less , according as its remaining strength and advantages are . by reason hereof , and the opposition that hence ariseth against it , the principle of grace and holiness cannot , nor doth perfectly and absolutely , encline the heart and soul unto the life of god and the acts thereof , so as that they in whom it is should be sensible of no opposition made thereunto , or of no contrary motions and inclinations unto sin . for , the flesh will lust against the spirit , as well as the spirit against the flesh , and these are contrary . this is the analogie that is between these two states . in the state of nature , the principle of sin or the flesh is predominant and bears rule in the soul , but there is a light remaining in the mind , and a judgment in the conscience , which being heightned with instructions and convictions doe continually oppose it , and condemn sin both before and after its commission . in them that are regenerate it is the principle of grace and holiness that is predominant and beareth rule : but there is in them still a principle of lust and sin , which rebells against the rule of grace , much in the proportion that light and convictions rebell against the rule of sin in the unregenerate . for as they hinder men from doing many evils , which their ruling principle of sin strongly inclines them unto , and puts them on many dutyes that it likes not ; so do these on the other side in them that are regenerate : they hinder them from doing many good things which their ruling principle inclines unto , and carry them into many evils which it doth abhorr . sect. but this belongs unto the principle of holiness , inseparably and necessarily ; that it inclineth and disposeth the soul wherein it is , universally unto all acts of holy obedience . and these inclinations are predominant unto any other , and keep the soul pointed to holiness continually . this belongs unto its nature , and where there is a cessation or interruption in these inclinations , it is from the prevailing re-action of the principle of sin , it may be , advantaged by outward temptations and incentives , which an holy soul will constantly contend against . where this is not , there is no holiness . the performance of dutyes , whether of religious worship , or of morality , how frequently , sedulously and usefully soever , will denominate no man holy , unless his whole soul be disposed and possessed with prevalent inclinations unto all that is spiritually good , from the principle of the image of god renewed in him . outward dutyes of what sort soever , may be multiplyed upon light and conviction , when they spring from no root of grace in the heart , and that which so riseth up will quickly wither , math. . and this free , genuine , unforced inclination of the mind and soul evenly and universally unto all that is spiritually good , unto all acts and duties of holiness , with an inward labouring to break through and to be quit of all opposition , is the first fruit and most pregnant evidence of the renovation of our natures by the holy ghost . it may be enquired , whence it is , ( if the habit or inherent principle of holiness do so constantly encline the soul unto all dutyes of holiness and obedience ) that david prayes , that god would incline his heart unto his testimonies , psal. . . for it should seem from hence to be a new act of grace that is required thereunto , and that it doth not spring from the habit mentioned , which was then eminent in the psalmist . ans. ( ) i shall shew afterwards , that notwithstanding all the power and efficacy of habitual grace , yet there is required a new act of the holy spirit by his grace , unto its actual exercise in particular instances . ( ) god enclines our hearts to dutyes of obedience principally by strengthening , encreasing , and exciting the grace we have received , and which is inherent in us . but we neither have , nor ever shall have in this world , such a stock of spiritual strength , as to doe any thing as we ought , without renewed co-operations of grace . sect. thirdly , there is power accompanying this habit of grace as well as propensity or inclination . it doth not meerly dispose the soul to holy obedience , but enables it unto the acts and dutyes of it . our living unto god , our walking in his wayes and statutes , keeping his judgements , which things express our whole actual obedience , are the effects of the new heart that is given unto us , whereby we are enabled unto them , ezek. . , . but this must be somewhat further and distinctly declared . and ( ) i shall shew , that there is such a power of holy obedience in all that have the principle of holiness wrought in them by the sanctification of the holy spirit , which is inseparable from it ; and ( ) shew , what that power is , or wherein it doth consist . that by nature we have no power unto , or for any thing that is spiritually good , or to any acts or dutyes of evangelical holiness , hath been sufficiently proved before . when we were yet without strength in due time christ dyed for the vngodly , rom. . . untill we are made partakers of the benefits of the death of christ in and by his sanctifying grace , as we are ungodly , so we are without strength , or have no power to live to god. but , as was said , this hath been formerly fully and largely confirmed in our declaration of the impotency of our nature by reason of its death in sin , and so need not here to be further insisted on . sect. the present assertion which we are to prove is , that there is in and by the grace of regeneration and sanctification , a power and ability given unto us of living unto god , or performing all the duties of acceptable obedience . this is the first act of that spiritual habit , arising out of it and inseparable from it . it is called strength or power , isa. . . they that wait upon the lord shall renew their strength , that is , for and unto obedience , or walking with god without weariness ; strength they have , and in their walking with god it is renewed or encreased . by the same grace are we strengthened with all might according to the glorious power of god , col. . . or strengthened with might by his spirit in the inner man , ephes. . . whereby we can do all things through christ that strengtheneth us , phil. . . in our calling or conversion to god , all things are given unto us by his divine power which pertain unto life and godliness , pet. . . every thing that is needfull to enable us unto a holy life . the habit and principle of grace that is wrought in believers , gives them new power and spiritual strength unto all dutyes of obedience . the water of the spirit therein , is not only a well of water abiding in them , but it springeth up into everlasting life , joh. . . or enables us continually to such gracious actings as have a tendency thereunto . there is a sufficiency in the grace of god bestowed on them that believe , to enable them unto the obedience required of them . so god told our apostle , when he was ready to faint under his temptations , that his grace was sufficient for him , cor. . . or there is a power in all that are sanctified , whereby they are able to yield all holy obedience unto god. they are alive unto god , alive to righteousness and holiness . they have a principle of spiritual life ; and where there is life , there is power in its kind and for its end. whence there is not in our sanctification only a principle or inherent habit of grace bestowed on us , whereby we really and habitually as to state and condition differ from all unregenerate persons whatever , but there belongs moreover thereunto , an active power or an ability for and unto spiritual holy obedience , which none are partakers of but those who are so sanctified . and unto this power there is a respect in all the commands or precepts of obedience , that belong to the new covenant . the commands of each covenant respect the power given in and by it . whatever god required or doth require of any , by vertue of the old covenant or the precepts thereof , it was on the account of , and proportionate unto , the strength given under and by that covenant . and that we have lost that strength by the entrance of sin , exempts us not from the authority of the command ; and thence it is that we are righteously obliged to doe , what we have no power to perform . so also the command of god under the new covenant , as to all that obedience which he requireth of us , respects that power which is given and communicated unto us thereby . and this is that power which belongs unto the new creature , the habit and principle of grace and holiness , which as we have proved , is wrought by the holy ghost in all believers . sect. we may therefore enquire into the nature of this spiritual power , what it is , and wherein it doth consist . now this cannot be clearly understood without a due consideration of that impotency unto all spiritual good which is in us by nature , which it cures and takes away . this we have before at large declared , and thither the reader is referred . when we know what it is to be without power or strength in spiritual things , we may thence learn what it is to have them : to this purpose we may consider , that there are three things or faculties in our souls , which are the subject of all power or impotency in spiritual things ; namely , our vnderstandings , wills and affections . that our spiritual impotency ariseth from their depravation hath been proved before ; and what power we have for holy spiritual obedience , it must consist in some especial ability communicated distinctly unto all these faculties . and our enquiry therefore is , what is this power in the mind , what in the will , and what in the affections . and , ( ) this power in the mind consists in a spiritual light and ability to discern spiritual things in a spiritual manner , which men in the state of nature are utterly devoyd of , cor. . , . the holy spirit in the first communication of the principle of spiritual life and holiness , shines into our hearts , to give us the knowledge of the glory of god in the face of jesus christ , cor. . . yea this strengthening of the mind by saving illumination , is the most eminent act of our sanctification . without this there is a veil , with fear and bondage upon us , that we cannot see into spiritual things . but where the spirit of god is , where he comes with his sanctifying grace , there is liberty ; and thereby we all with open face beholding as in a glass the glory of the lord , are changed into the same image from glory to glory , cor. . . see ephes. . , . sect. wherefore , all sanctified believers have an ability and power in the renewed mind and understanding , to see , know , discern and receive spiritual things , the mysteries of the gospel , the mind of christ , in a due and spiritual manner . it is true , they have not all of them this power and ability in the same degree ; but every one of them hath a sufficiency of it , so as to discern what concerns themselves and their dutyes necessarily . some of them seem indeed to be very low in knowledge , and in comparison of others very ignorant . for there are different degrees in these things , ephes. . . and some of them are kept in that condition by their own negligence and sloth . they do not use as they ought , nor improve those means of growing in grace and in the knowledge of jesus christ , which god prescribes unto them ; as heb. . , , . but every one who is truely sanctified , and who thereby hath received the least degree of saving grace , hath light enough to understand the spiritual things of the gospel in a spiritual manner . when the mysteries of the gospel are preached unto believers , some of them may be so declared as that those of meaner capacities and abilities may not be able to comprehend aright the doctrine of them , which yet is necessary to be so proposed for the edification of those who are more grown in knowledge . nevertheless , there is not any the meanest of them , but hath a spiritual insight into the things themselves intended , so far as they are necessary unto their faith and obedience in the condition wherein they are . this the scripture gives such abundant testimony unto , as to render it unquestionable . for we have received the spirit of god , that we may know the things that are freely given us of god. by vertue of what we have received , we know or discern spiritual things , cor. . . so we know the mind of christ , v. . this is the substance of that double testimony , joh. . , . this abiding vnction is no other but that habitual inherent grace which we plead for , and by it as it is an holy light in our mind we know all things ; the understanding that is given us to know him that is true , john . . only it is their duty continually to endeavour the improvement and enlargement of the light they have , in the daily exercise of the spiritual power they have received , and in the use of means ; heb. . ult , sect. ( ) this power in the will consists in its liberty , freedom and ability to consent unto , choose and embrace spiritual things . believers have free-will unto that which is spiritually good. for they are freed from that bondage and slavery unto sin which they were under in the state of nature : whatever some dispute concerning the nature of free-will , that it consists in an indifferency unto good or evil , one thing or another , with a power of applying it self unto all its operations , whatever their objects be , as the scripture knoweth nothing of it , so it is that which we cannot have , and if we could , it would be no advantage at all unto us , yea we had much better be without it . have it indeed we cannot , for a supposition of it includes a rejection of all our dependance on god , making all the springs of our actions to be absolutely and formally in our selves . neither , considering the prejudices , temptations and corruptions that we are possessed and exercised with , would such a flexibility of will be of any use or advantage unto us , but would rather certainly give us up to the power of sin and sathan . all that the scripture knows about free-will , is that in the state of nature antecedent unto the converting sanctifying work of the spirit , all men whatever are in bondage unto sin , and that in all the faculties of their souls . they are sold under sin , are not subject unto the law of god , nor can be ; can neither think , nor will , nor doe , nor desire , nor love any thing that is spiritually good , according to the mind of god. but as unto what is evil , perverse , unclean , that they are free and open unto , ready for , prone and inclined , and every way able to doe . on the other side , in those who are renewed by the holy ghost and sanctified , it acknowledgeth and teacheth a freedom of will , not in an indifferency and flexibility unto good and evil , but in a power and ability to like , love , choose , and cleave unto god and his will in all things . the will is now freed from its bondage unto sin , and being enlarged by light and love , willeth and chooseth freely the things of god , having received spiritual power and ability so to doe . it is the truth , that is , faith in the gospel , the doctrine of the truth , which is the means of this freedom . the truth that makes you free , joh. . . and it is the son of god by his spirit who is the principal efficient cause of it . for if the son make us free , then are we free indeed , v. . and otherwise we are not , whatever we pretend . and this freedom unto spiritual good we have not of our selves in the state of nature ; for if we have , then are we free indeed , and there would be no need that the son should make us free . sect. the difference therefore about free-will , is reduced unto these heads . . whether there be a power in man , indifferently to determine himself , his choice and all his actings , to this , or that , good or evil , one thing or another , independently on the will , power and providence of god , and his disposal of all future events . this indeed we deny , as that which is inconsistent with the prescience , authority , decrees and dominion of god ; and as that which would prove certainly ruinous and destructive to our selves . . whether there be in men unregenerate , not renewed by the holy ghost , a freedom , power and ability unto that which is spiritually good , or to believe and obey according to the mind and will of god. this also we deny , as that which is contrary to innumerable testimonies of scripture , and absolutely destructive of the grace of our lord jesus christ. . whether the freedom of will that is in believers , do consist in an indifferency and freedom from any determination only , with a power equally ready for good or evil , according as the will shall determine it self ; or whether it consist in a gracious freedom and ability to choose , will and doe that which is spiritually good , in opposition to the bondage and slavery unto sin , wherein we were before detained . this last is that liberty and power of the will which we assert with the scripture in persons that are sanctified . and a liberty this is every way consistent with all the operations of god , as the sovereign first cause of all things ; every way complyant with , and an effect of the special grace of god , and the operations of the holy ghost ; a liberty whereby our obedience and salvation are secured , in answer to the promises of the covenant . and who , that understands himself , would change this reall , usefull , gracious free-will , given by jesus christ the son of god , when he makes us free , and an effect of gods writing his law in our hearts , to cause us to walk in his statutes , that property of the new heart whereby it is able to consent unto , choose and embrace freely the things of god , for that fictitious imaginary freedom , yea for it if it were reall , of an indifferency unto all things , and an equal power unto every thing , whether it be good or evil. i say then , that by the habit of grace and holiness infused into us by the spirit of sanctification , the will is freed , enlarged , and enabled to answer the commands of god for obedience , according to the tenor of the new covenant . this is that freedom , this is that power of the will which the scripture reveals and regards , and which by all the promises and precepts of it we are obliged to use and exercise , and no other . sect. ( ) the affections , which naturally are the principal servants and instruments of sin , are hereby engaged unto god , deut. . . and from what hath been thus far discoursed , the sence of our former assertion is evident , as also the nature of the principle of holiness insisted on . the holy ghost in our sanctification doth work effect and create in us , a new , holy , spiritual , vital principle of grace , residing in all the faculties of our souls , according as their especial nature is capable thereof , after the manner of a permanent and prevalent habit , which he cherisheth , preserveth , encreaseth , and strengtheneth continually , by effectual supplyes of grace from jesus christ , disposing , enclining , and enabling the whole soul unto all wayes , acts and dutyes of holiness , whereby we live to god ; opposing , resisting , and finally conquering whatever is opposite and contrary thereunto . this belongs essentially unto evangelical holiness , yea herein doth the nature of it formally and radically consist . this is that from whence believers are denominated holy , and without which none are so , or can be so called . sect. secondly ; the properties of this power are readiness and facility . wherever it is , it renders the soul ready unto all dutyes of holy obedience , and renders all dutyes of holy obedience easie unto the soul. . it gives readiness , by removing and taking away all those incumbrances which the mind is apt to be clogged with and hindred by , from sin , the world , spiritual sloth , and unbelief . this is that which we are exhorted unto in a way of duty , heb. . . luke . . pet. . . chap. . . ephes. . . herein is the spirit ready though the flesh be weak , mark . . and those incumbrances which give an unreadiness unto obedience to god , may be considered two wayes . ( ) as they are in their full power and efficacy , in persons unregenerate ; whence they are unto every good work reprobate ; tit. . . hence proceed all those prevalent tergiversations against a complyance with the will of god , and their own convictions , which bear sway in such persons . yet a little slumber , a little sleep , a little folding of the hands to sleep , prov. . . by these do men so often put off the calls of god , and perniciously procrastinate from time to time a full complyance with their convictions . and whatever particular dutyes such persons do perform , yet are their hearts and minds never prepared or ready for them ; but the incumbrances mentioned , do influence them into spiritual disorders in all that they doe . ( ) these principles of sloth and vnreadiness do oft-times partially influence the minds of believers themselves unto great indispositions unto spiritual dutyes ; so the spouse states her case , cantic . . , . by reason of her circumstances in the world , she had an unreadiness for that converse and communion with christ , which she was called unto . and it is so not unfrequently with the best of men in this world. a spiritual unreadyness unto holy dutyes , arising from the power of sloth or the occasions of life , is no small part of their sin and trouble . both these are removed by this spiritual power of the principle of life and holiness in believers . the total prevailing power of them , such as is in persons unregenerate , is broken by the first infusion of it into the soul , wherein it gives an habitual fitness and preparation of heart unto all dutyes of obedience unto god. and by various degrees it freeth believers from the remainders of the incumbrances which they have yet to conflict with ; and this it doth three wayes . as ( ) it weakeneth and taketh off the bent of the soul from earthly things , so as they shall not possess the mind as formerly , col. . . how it doth this , was declared before , and when this is done , the mind is greatly eased of its burden , and some way ready unto its duty . ( ) it gives an insight into the beauty , the excellency and glory of holiness and all dutyes of obedience . this they see nothing of who being unsanctified , are under the power of their natural darkness . they can see no beauty in holiness , no form nor comeliness why it should be desired ; and it is no wonder if they are unfree to the dutyes of it , which they are but as it were compelled unto . but the spiritual light wherewith this principle of grace is accompanyed , discovers an excellency in holiness and the dutyes of it , and in the communion with god which we have thereby , so as greatly to encline the mind unto them , and prepare it for them . ( ) it causeth the affections to cleave and adhere unto them with delight . how doe i love thy law , saith david , my delight is in thy statutes , they are sweeter unto me than the honey-comb . where these three things concurr , that the mind is freed from the powerfull influences of carnal lusts and love of this world , where the beauty and excellency of holiness and the dutyes of obedience lye clear in the eyes of the soul , and where the affections cleave unto spiritual things as commanded , then will be that readiness in obedience which we enquire after . sect. . it gives facility or easiness in the performance of all dutyes of obedience . whatever men do from an habit , they doe with some kind of easiness . that is easie to them which they are accustomed unto , though hard and difficult in its self . and what is done from nature is done with facility . and the principle of grace as we have shewed , is a new nature , an infused habit with respect unto the life of god , or all dutyes of holy obedience . i grant , there will be opposition unto them even in the mind and heart it self , from sin and sathan , and temptations of all sorts , yea and they may sometimes arise so high , as either to defeat our purposes and intentions unto dutyes , or to clogge us in them , to take off our chariot-wheels , and to make us drive heavily . but still it is in the nature of the principle of holiness to make the whole course of obedience and all the dutyes of it easie unto us , and to give us a facility in their performance . for ( ) it introduceth a suitableness between our minds and the dutyes we are to perform . by it is the law written in our hearts ; that is , there is an answerableness in them unto all that the law of god requires . in the state of nature , the great things of the law of god are a strange thing unto us , hos. . . there is an enmity in our minds against them ; rom. . . there is no suitableness between our minds and them . but this is taken away by the principle of grace . thereby do the mind and duty answer one another , as the eye and a lightsome body . hence the commands of christ are not grievous unto them in whom it is , joh. . . they do not appear to contain any thing uncouth , unreasonable , burdensome , or any way unsuited to that new nature whereby the soul is influenced and acted . hence all the wayes of wisdom are unto believers as they are in themselves , pleasantness , and all her paths are peace , prov. . . the great notion of some in these dayes is , about the suitableness of christian religion unto reason . and to make good their assertion in the principal mysteries of it , because reason will not come to them , they bring them by violence unto their reason . but it is with respect unto this renewed principle alone that there is a suitableness in any of the things of god unto our minds and affections . ( ) it keeps up the heart or whole person unto a frequency of all holy acts and duties . and frequency gives facility in every kind . it puts the soul upon reiterated actings of faith and love , or renewed holy thoughts and meditations . it is a spring that is continually bubling up in them , on the frequent repetition of the daily dutyes of prayer , reading , holy discourse ; as on closing with all opportunities and occasions of mercy , benignity , charity and bounty amongst men . hereby is the heart so accustomed unto the yoke of the lord , and made so conversant in his wayes , that it is natural and easie to it to bear them , and to be engaged in them . and it will be found by experience , that the more intermissions of dutyes of any sort we fall under , the more difficulty we shall find in the performance of them . ( ) it engageth the assistance of christ and his spirit . it is the divine nature , the new creature which the lord christ careth for ; in and by its actings in all duties of obedience doth its life consist : therein also is it strengthened and improved . for this cause doth the lord christ continually come in by the supplyes of his spirit unto its assistance . and when the strength of christ is engaged , then and there is his yoke easie and his burden light . sect. some perhaps will say , that they find not this facility or easiness in the course of obedience , and in the dutyes of it . they meet with secret unwillingnesses in themselves , and great oppositions on other accounts , whence they are apt to be faint and weary , yea are almost ready to give over . it is hard to them to pray continually , and not to faint ; to stand in their watch night and day against the inrodes of their spiritual adversaries , to keep themselves from the insinuations of the world , and up unto those sacrifices of charity and bounty that are so well-pleasing to god : many weights and burdens are upon them in their course ; many difficulties press them , and they are ready to be beset round about , every moment . wherefore , they think that the principle of grace and holiness doth not give the facility and easiness mentioned , or that they were never made partakers of it . i answer : ( ) let these persons examine themselves , and duely consider whence these obstructions and difficulties they complain of do arise : if they are from the inward inclinations of their souls , and unwillingness to bear the yoke of christ , only they are kept up unto it by their convictions which they cannot cast off , then is their condition to be bewailed . but if themselves are sensible and convinced , that they arise from principles which as far as they are within them they hate and abhorre , and long to be freed from , and as they are from without are such as they look on as enemies unto them , and do watch against them ; then what they complain of is no more , but what in one degree or other , all that believe have experience of . and if their impediments do arise from what they know themselves to be opposite unto them , and that principle whereby they are acted , then notwithstanding this objection it may be in the nature of the principle of holiness to give facility in all the duties of it . sect. ( ) let enquiry be made , whether they have been constant and assiduous in the performance of all those duties which they now complain that they find so much difficulty in . the principle of grace and holiness gives facility in all dutyes of obedience , but in the proper way and order . it first gives constancy and assiduity , and then easiness : if men comply not with its guidance and inclination in the former , it is in vain for them to expect the latter . if we are not constant in all acts of obedience , none of them will ever be easie unto us . let not those who can omit proper and due seasons of meditation , prayer , hearing , charity , moderation in all things , patience , meekness and the like , at their pleasure , on the least occasions , excuses , or diversions , ever think or hope to have the wayes of obedience smooth , its paths pleasant , or its duties easie . let him never think to attain any readiness , delight or facility in any art or science , who is alwayes beginning at it , touching upon it sometimes . as this is the way in all sorts of things natural and spiritual , to be alwayes learning , and never to come to the knowledge of the truth ; so in the practice of holy obedience ; if men are as it were alwayes beginning , one while performing , another intermitting the duties of it , fearing or being unwilling to engage into a constant , equal , assiduous discharge of them , they will be alwayes striving , but never come unto any readiness or facility in them . ( ) the difficulty and burdensomeness complained of , may proceed from the interposition of perplexing temptations , which weary , disquiet and distract the mind . this may be and frequently is so , and yet our assertion not impeached . we only say , that set aside extraordinary occasions , and sinfull neglects , this principle of grace and holiness doth give that suitableness to the mind unto all duties of obedience , that constancy in them , that love unto them , as make them both easie and pleasant . sect. by these things we may enquire after the habit or principle of holiness in our own minds , that we be not deceived by any thing that falsely pretendeth thereunto . as , ( ) let us take heed , that we deceive not our selves , as though it would suffice unto gospel-holiness , that we have occasionally good purposes of leaving sin and living unto god , then when something urgeth upon us more than ordinary , with the effects which such purposes will produce . afflictions , sicknesses , troubles , sense of great guilt , fear of death , and the like , do usually produce this frame . and although it is most remote from any pretence unto evangelical obedience , yet i could not but give a caution against it , because it is that whereby the generality of men in the world do delude themselves into eternal ruine . it is rare to find any that are so stubbornly profligate , but at one time or another , they project and design , yea promise and engage unto a change of their course , and amendment of their lives , doing sundry things it may be in the pursuit of those designs and purposes . for they will thereon abstain from their old sins , with whose haunt they are much perplexed , and betake themselves unto the performance of those duties from whence they expect most relief unto their consciences , and whose neglect doth most reflect upon them . especially will they do so when the hand of god is upon them in afflictions and dangers , psal. . , , , . and this produceth in them that kind of goodness , which god sayes , is like the morning cloud or the early dew , things that make a fair appearance of something , but immediately vanish away , hos. . . certainly there need not much pains to convince any man , how unspeakably this comes short of that evangelical holiness which is a fruit of the sanctification of the spirit . it hath neither the root of it , nor any fruit that doth so much as resemble it . but it is to be lamented , that such multitudes of rational creatures , living under the means of light and grace , should so vainly and wofully delude their own souls . that which they aim at and intend , is to have that in them whereby they may be accepted with god. now not to insist on what will absolutely frustrate all the designs of such persons , namely , their want of faith in christ , and an interest in his righteousness thereby , which they are regardless of ; all that they project and design is as farre beneath that holiness which god requireth of them , and which they think hereby to obtain , as the earth is beneath the heavens . all that they do in this kind is utterly lost , it will never be either a righteousness unto them or an holiness in them . but this deceit is frequently rebuked ; god only by his grace can remove and take it away from the minds of men. sect. ( ) and we may learn hence , not to be imposed on by gifts though never so usefull , with a plausible profession thereon . these things go a great way in the world , and many deceive both themselves and others by them . gifts are from the holy ghost in an especial manner ; and therefore greatly to be esteemed . they are also frequently usefull in and unto the church ; for the manifestation of the spirit is given unto men to profit withall . and they put men on such duties as have a great shew and appearance of holiness . by the help of them alone may men pray and preach , and maintain spiritual communication among them with whom they do converse . and as circumstances may be ordered , they put sundry persons on a frequent performance of these duties ; and so keep them up to an eminency in profession . but yet when all is done , they are not holiness , nor are the duties performed in the strength of them alone , duties of evangelical obedience accepted of god in them by whom they are performed ; and they may be where there is nothing of holiness at all . they are not indeed only consistent with holiness , but subservient unto it , and exceeding promoters of it in souls that are really gracious . but they may be alone without grace , and then are they apt to deceive the mind with a pretence of being and doing what they are not , nor doe . let them be called to an account by the nature and properties of that habit and principle of grace which is in all true holiness as before explained , and it will quickly appear how short they come thereof . for , as their subject where they have their residence , is the mind only , and not the will or affections , any further but as they are influenced or restrained by light , so they do not renew nor change the mind it self , so as to transform it into the image of god. neither do they give the soul a general inclination unto all acts and duties of obedience , but only a readiness for that duty which their exercise doth peculiarly consist in . wherefore , they answer no one property of true holiness , and we have not seldom seen discoveries made thereof . sect. least of all can morality or a course of moral dutyes , when it is alone , maintain any pretence hereunto . we have had attempts to prove , that there is no specifical difference between common and saving grace , but that they are both of the same kind , differing only in degrees . but some , as though this ground were already gained , and needed no more contending about , do adde without any consideration of these petty distinctions of common and saving grace , that morality is grace , and grace is morality and nothing else . to be a gracious holy man according to the gospel , and to be a moral man , is all one with them . and as yet it is not declared , whether there be any difference between evangelical holiness and philosophical morality . wherefore , i shall proceed to the second thing proposed ; and this is , further to prove , that this habit or gracious principle of holiness is specifically distinct from all other habits of the mind whatever , whether intellectual or moral , connate or acquired , as also from all that common grace and the effects of it , whereof any persons not really sanctified may be made partakers . sect. the truth of this assertion is indeed sufficiently evident from the description we have given of this spiritual habit , its nature and properties . but whereas there are also other respects giving further confirmation of the same truth , i shall call over the most important of them , after some few things have been premised . as , . an habit of what sort soever it be , qualifies the subject wherein it is , so that it may be denominated from it , and make the actions proceeding from it to be suited unto it , or to be of the same nature with it . as aristotle sayes , vertue is an habit which maketh him that hath it good or vertuous , and his actions good . now all moral habits are seated in the will. intellectual habits are not immediately affective of good or evil , but as the will is influenced by them . these habits do encline , dispose and enable the will to act according to their nature . and in all the acts of our wills , and so all external works which proceed from them , two things are considered . first , the act it self , or the work done ; and secondly , the end for which it is done . and both these things are respected by the habit it self , though not immediately , yet by vertue of its acts. it is moreover necessary and natural , that every act of the will , every work of a man be for a certain end. two things therefore are to be considered in all our obedience ; ( ) the duty it self we doe , and ( ) the end for which we doe it . if any habit therefore doth not encline and dispose the will unto the proper end of duty , as well as unto the duty it self , it is not of that kind from whence true gospel obedience doth proceed . for the end of every act of gospel obedience , which is the glory of god in jesus christ , is essential unto it . let us then take all the habits of moral vertue , and we shall find , that however they may incline and dispose the will unto such acts of vertue as materially are duties of obedience , yet they do it not with respect unto this end. if it be said , that such moral habits do so incline the will unto duties of obedience with respect unto this end , then is there no need of the grace of jesus christ or the gospel , to enable men to live unto god , according to the tenor of the covenant of grace , which some seem to aim at . sect. . whereas , it is the end that gives all our duties their special nature , this is two-fold : ( ) the next ; and ( ) the ultimate ; or it is particular or universal . and these may be different in the same action . as a man may give almes to the poor , his next particular end may be to relieve and cherish them : this end is good , and so far the work or duty it self is good also . but the ultimate and general end of this action may be self , merit , reputation , praise , compensation for sin committed , and not the glory of god in christ ; which vitiates the whole . now moral habits , acquired by endeavours answerable unto our light and convictions , or the dictates of enlightened reason , with resolutions and perseverance , may encline and dispose the will unto actions and works , that for the substance of them are duties , and are capable of having particular ends that are good , but a want of respect unto the general end allows them not to be any part of gospel obedience . and this is applicable unto all moral habits and duties whatever . but the difference asserted , is farther manifested , sect. first , from the especial fountain and spring of holiness , which constitutes its nature of another kind than any common grace or morality can pretend unto : and this is electing love , or gods purpose of election . ephes. . . he hath chosen us in christ before the foundation of the world , that we should be holy and unblameable before him in love. god chooseth us from eternity , that we should be holy ; that is , with a design and purpose to make us so . he sets some men apart in his eternal purpose , as those unto whom he will communicate holiness . it is therefore an especial work of god , in the pursuit of an especial and eternal purpose . this gives it its especial nature , and makes it , as was said , of another kind than any effect of common grace whatever . that is holiness , which god works in men by his spirit , because he hath chosen them , and nothing else is so . for he chooseth us unto salvation through the sanctification of the spirit , thess. . . salvation is the end that god aimeth at in his choosing of us , in subordination unto his own glory ; which is and must be the vltimate end of all his purposes and decrees , or of all the free acts of his wisdom and love. the means which he hath ordained , whereby we shall be brought unto this salvation so designed in his eternal purpose , is the sanctification of the spirit . gospel holiness therefore is the effect of that sanctification of the spirit , which god hath designed as the especial way and means on their part , of bringing the elect unto salvation . and his choosing of them is the cause and reason why he doth so sanctifie them by his spirit . and , where our sanctification is comprized under our vocation , because therein and thereby we are sanctified by the sanctifying principle of holiness communicated unto us , it is not only reckoned as an effect and consequent of our predestination , but is so conjoyned thereunto , as to declare , that none others are partakers of it , but those that are predestinate ; rom. . . and this consideration is of it self sufficient to evince , that this holiness whereof we treat , differs essentially from all other habits of the mind , and actions proceeding from them , as having an especial nature of its own . whatever there may be in any men , of vertue and piety , or whatever their endeavours may be , in wayes of honesty and duty towards god and men , if the power and principle of it in them be not a fruit of electing love , of the spirit of sanctification , given of god for this certain end , that we may attain the salvation whereunto we are chosen , it belongeth not unto this holiness . wherefore , the apostle peter giving us in charge , to use all diligence whereby we may make our calling and election sure , that is , unto our souls , and in our own minds , prescribes as the means of it , the exercise and encrease of those graces which are its proper effects , pet. . , , , . and the reason why we see so many glorious professions of faith and obedience utterly to fail as we do , is because the faith so professed was not the faith of the elect of god , tit. . . and the obedience of it was not the fruit of that spirit of sanctification which god gives to man , to make his purpose of election infallibly effectual ; that so the purpose of god which is according to election might stand ; rom. . and the election , or those elected might obtain the grace and glory designed for them , rom. . . . and it is an evidence of much spiritual sloth in us , or that which is worse , namely that our graces and obedience are not genuine and of the true heavenly race , if we endeavour not to satisfie our selves , that they are real effects of electing love. sect. if any one shall enquire , how we may know whether the graces of holiness , which we hope are in us , and the duties that proceed from them are fruits and effects of election , seeing such only are genuine and durable . i answer , it may be done three wayes . ( ) by their growth and encrease . this in ordinary cases , setting aside the seasons of prevalent temptations and desertions , is the best evidence hereof . waters that proceed from a living fountain , encrease in their progress , because of the continual supplyes which they have from their spring ; when those which have only occasional beginning , ●rom showers of rain or the like , do continually decay untill they are dryed up . the graces that come from this eternal spring , have continual supplyes from it , so that if they meet with no violent obstructions , ( as they may do sometimes for a season ) they do constantly encrease and thrive . and therefore no man can secure his spiritual comforts one moment under a sensible decay of grace . for such a decay is a very sufficient reason why he should call the truth of all his grace into question . where the spirit of sanctification is , as given in pursuit of the purpose of election , it is a well of water springing up into everlasting life , joh. . . the quietness and satisfaction of professors under a decay of grace , is a soul-ruining security , and hath nothing in it of spiritual peace . sect. ( ) we may discern it , when we are much stirred up unto diligent actings and exercise of grace , out of a sence of that electing love from whence all grace doth proceed . it is the nature of grace that is the fruit of election , greatly to affect the heart and mind with a sence of the love that is therein : so the apostle sayes expressely , that one grace exciteth and stirreth up another , from a sence of the love of god , which sets them all on work , rom. . , , , . so god is said to draw us with loving-kindness , because he hath loved us with everlasting love , jerem. . . that is , he gives us such a sence of his everlasting love , as thereby to draw us after him in faith and obedience . those principles of dutyes in us which are excited only by fear , awe , hope , and the jealous observances of an awakened conscience , will scarce at any time evince this heavenly extract unto a spiritual understanding . that grace which proceeds from especial love , will carry along an holy quickening sence of it , and thereby be excited unto its due exercise . and we do what we can to famish and starve our graces , when we do not endeavour their supplyes by faith on that spring of divine love from whence they proceed . sect. ( ) seeing we are chosen in christ , and predestinated to be like unto him , those graces of holiness have the most evident and legible characters of electing love upon them , which are most effectual in working us unto a conformity to him . that grace is certainly from an eternal spring , which makes us like unto jesus christ. of this sort are meekness , humility , patience , self-denyal , contempt of the world , readiness to pass by wrongs , to forgive enemies , to love and doe good unto all , which indeed are despised by the most , and duely regarded but by few . but i return . sect. secondly ; the especial procuring cause of this holiness is the mediation of christ. we are not in this matter concerned in any thing , let men call it what they please , vertue or godliness or holiness , that hath not an especial relation unto the lord christ , and his mediation . evangelical holiness is purchased for us by him , according to the tenour of the everlasting covenant , is promised unto us on his account , actually impetrated for us by his intercession , and communicated unto us by his spirit . and hereby we do not only cast off all the moral vertues of the heathens from having the least concernment herein , but all the principles and dutyes of persons professing christianity , who are not really and actually implanted into christ. for he it is who of god is made unto us sanctification , cor. . . and this he is on several accounts , the heads whereof may be called over . sect. ( ) he is made unto us of god sanctification , with respect unto his sacerdotal office , because we are purified , purged , washed and cleansed from our sins by his blood , in the oblation of it , and the application of it unto our souls , as hath been at large declared . ephes. . , . tit. . . joh. . . heb. . . all that we have taught before , concerning the purification of our minds and consciences by the blood of christ , is peculiar unto gospel-holiness , and distinguisheth it essentially from all common grace , or moral vertues . and they do but deceive themselves , who rest in a multitude of duties , it may be animated much with zeal , and set off with a profession of the most rigid mortification , whose hearts and consciences are not thus purged by the blood of christ. sect. ( ) because he prevails for the actual sanctification of our natures , in the communication of holiness unto us by his intercession . his prayer , joh. . . is the blessed spring of our holiness . sanctifie them through thy truth , thy word is truth . there is not any thing of this grace wrought in us , bestowed on us , communicated unto us , preserved in us , but what is so in answer unto , and complyance with the intercession of christ. from his prayer for us , is holiness begun in us ; sanctifie them , saith he , by thy truth . thence is it kept alive and preserved in us : i have , saith he to peter , prayed for thee , that thy faith should not fail , and through his intercession are we saved to the uttermost . nothing belongs to this holiness , but what in the actual communication of it is a peculiar fruit of christs intercession : what is not so , what men may be made partakers of upon any more general account , belongs not thereunto . and if we really design holiness , or intend to be holy , it is our duty constantly to improve the intercession of christ for the encrease of it . and this we may do by especial applications to him for that purpose . so the apostles prayed him , to encrease their faith , luke . . and we may do so , for the encrease of our holiness . but the nature of this application unto christ , for the encrease of holiness , by vertue of his intercession , is duely to be considered . we are not to pray unto him , that he would intercede for us , that we may be sanctified . for as he needs not our minding for the discharge of his office , so he intercedes not orally in heaven at all , and alwayes doth so vertually by his appearance in the presence of god with the vertue of his oblation or sacrifice . but whereas the lord christ gives out no supplyes of grace unto us , but what he receiveth from the father for that end by vertue of his intercession , we apply our selves unto him under that consideration ; namely , as he who upon his intercession with god for us , hath all stores of grace to give us supplyes from . sect. ( ) he is so , because the rule and measure of holiness unto us ; the instrument of working it in us , is his word and doctrine ; which he taught the church as the great prophet of it . the law was given by moses , but grace and truth came by jesus christ. the in-bred dictates of the light and law of nature in their greatest purity , are not the rule or measure of this holiness ; much less are these rules and maxims which men deduce , partly right and partly wrong , from them , of any such use . nor is the written law it self so . it is the rule of original holiness , but not the adequate rule of that holiness whereunto we are restored by christ. neither are both these in conjunction , the dictates of nature and the law written , the instrument of working holiness in us . but it is the doctrine of the gospel which is the adequate rule and immediate instrument of it . my meaning is , that the word , the gospel , the doctrine of christ in the preceptive part of it , is so the rule of all our obedience and holiness , as that all which it requireth belongeth thereunto , and nothing else but what it requireth doth so ; and the formal reason of our holiness consists in conformity thereunto , under this consideration , that it is the word and doctrine of christ. nothing belongeth unto holiness materially , but what the gospel requireth ; and nothing is so in us formally , but what we doe because the gospel requireth it . and it is the instrument of it , because god maketh use of it alone as an external means for the communicating of it unto us , or the ingenerating of it in us . principles of natural light , with the guidances of an awakened conscience , do direct unto , and exact the performance of many material duties of obedience . the written law requireth of us all duties of original obedience , and god doth use these things variously for the preparing of our souls unto a right receiving of the gospel . but there are some graces , some duties belonging unto evangelical holiness , which the law knows nothing of : such are the mortification of sin , godly sorrow , daily cleansing of our hearts and minds ; not to mention the more sublime and spiritual acts of communion with god by christ , with all that faith and love which is required in us towards him . for although these things may be contained in the law radically , as it requires universal obedience unto god , yet are they not so formally . and it is not used as the means to beget faith and holiness in us : this is the effect of the gospel only . hence it is said to be the power of god unto salvation ; rom. . . or that whereby god puts forth the greatness of his power unto that purpose ; the word of his grace , which is able to build us up , and give us an inheritance among them that are sanctified , acts . . it is that by whose preaching faith cometh ; rom. . . and by the hearing whereof we receive the spirit , gal. . . it is that whereby we are begotten in christ jesus ; cor. . . jam. . . pet. . , , . and all that is required of us in the way of external obedience , is but that our conversation be such as becometh the gospel . sect. and this is a proper touch-stone for our holiness , to try whether it be genuine , and of the right kind or no. if it be , it is nothing but the seed of the gospel quickened in our hearts , and bearing fruit in our lives . it is the delivery up of our souls into the mould of the doctrine of it , so as that our minds and the word should answer one another , as face doth unto face in water . and we may know whether it be so with us or no , two wayes . for ( ) if it be so , none of the commands of the gospel will be grievous unto us , but easie and pleasant . a principle suited unto them all , enclining unto them all , connatural unto them , as proceeding from them , being implanted in our minds and hearts , it renders the commands themselves so suited unto us , so usefull , and the matter of them so desireable , that obedience is made pleasant thereby . hence is that satisfaction of mind , with rest and joy , which believers have in gospel duties , yea the most difficult of them ; with that trouble and sorrow which ensues upon their neglect , omission , or their being deprived of opportunities for them . but in the strictest course of duties that proceedeth from any other principle , the precepts of the gospel , or at least some of them , on the account of their spirituality , or simplicity , are either esteemed grievous or despised . ( ) none of the truths of the gospel will seem strange unto us . this makes up the evidence of a genuine principle of gospel-holiness , when the commands of it are not grievous , nor the truths of it strange or uncouth . the mind so prepared receives every truth , as the eye doth every encrease of light , naturally and pleasantly , untill it come unto its proper measure . there is a measure of light which is suited unto our visive faculty , what exceeds it , dazles and amazes , rather than enlightens ; but every degree of light , which tends unto it , is connatural and pleasant to the eye . so is it with the sanctified mind and spiritual truth : there is a measure of light issuing from spiritual truths , that our minds are capable of ; what is beyond this measure , belongs to glory ; and the gazing after it will rather dazle than enlighten us : and such is the issue of over-strained speculations , when the mind endeavours an excess as to its measure . but all light from truth which tends to the filling up of that measure , is pleasant , and natural to the sanctified mind . it sees wisdom , glory , beauty , and usefulness , in the most spiritual , sublime and mysterious truths , that are revealed in and by the word ; labouring more and more to comprehend them , because of their excellency . for want hereof , we know how the truths of the gospel are by many despised , reproached , scorned , as those which are no less foolishness unto them , to be believed , than the precepts of it are grievous to be obeyed . sect. ( ) he is so , as he is the exemplary cause of our holiness . the design of god in working grace and holiness in us , is that we may be conformed unto the image of his son , that he may be the first-born among many brethren , rom. . . and our design in the attaining of it , is first that we may be like him , and then express or shew forth the vertues of him who hath called us out of darkness into his marvellous light , unto his glory and honour , pet. . . to this end is he proposed in the purity of his natures , the holiness of his person , the glory of his graces , the innocency and usefulness of his conversation in the world , as the great idea and exemplar , which in all things we ought to conform our selves unto . and as the nature of evangelical holiness consists herein , namely , in an universal conformity unto him , as he is the image of the invisible god , so the proposal of his example unto us , is an effectual means of ingenerating and encreasing it in us . sect. it is by all confessed , that examples are most effectual wayes of instruction , and if seasonably proposed do secretly sollicit the mind unto imitation , and almost unavoidably encline it thereunto . but when unto this power which examples have naturally and morally to instruct and affect our minds , things are peculiarly designed and instituted of god to be our examples , he requiring of us , that from them we should learn both what to doe , and what to avoid , their force and efficacy is encreased . this the apostle instructs us in at large , cor. . , , , , , . now both these concurr in the example of holiness that is given us in the person of christ. for , first , he is not only in himself morally considered , the most perfect , absolute , glorious pattern of all grace , holiness , vertue , obedience , to be chosen and preferred above all others , but he is onely so ; there is no other compleat example of it . as for those examples of heroical vertue , or stoical apathie which are boasted of among the heathens , it were an easie matter to find such flaws and tumors in them , as would render them not only uncomely but deformed and monstrous . and in the lives of the best of the saints , there is declared what we ought expressly to avoid , as well as what we ought to follow ; and in some things we are left at a loss , whether it be safe to conform unto them or no , seeing we are to be followers of none any further than they were so of jesus christ , and wherein they were so ; neither in what they were or did , absolutely our rule and example in its self , but only so farr as therein they were conformable unto christ. and the best of their graces , the highest of their attainments , and the most perfect of their duties , have their spots and imperfections ; so that although they should have exceeded what we can attain unto , and are therefore meet to be proposed unto our imitation , yet do they come short of what we aim at , which is to be holy as god is holy. but in this our great exemplar , as there was never the least shew of variableness from the perfection of holiness , ( for he did no sin , neither was there any guile found in him , yea in him was light and no darkness at all ) so were all his graces , all his actings of them , all his duties , so absolute and compleat , as that we ought to aim no higher , nor to propose any other pattern unto our selves . and who is it , that aiming at any excellency , would not design the most absolute and perfect example . this therefore is to be found as unto holiness in christ , and in him alone . sect. and secondly , he is appointed of god for this purpose . one end why god sent his son to take our nature upon him , and to converse in the world therein , was that he might set us an example in our own nature , in one who was like unto us in all things , sin only excepted , of that renovation of his image in us , of that return unto him from sin and apostasie , of that holy obedience which he requireth of us . such an example was needfull , that we might never be at a loss about the will of god in his commands , having a glorious representation of it before our eyes ; and this could be given us no otherwise but in our own nature . the angelical nature was not suited to set us an example of holiness and obedience , especially as to the exercise of such graces as we principally stand in need of in this world. for what examples could angels set unto us in themselves , of patience in afflictions , of quietness in sufferings , seeing their nature is incapable of such things . neither could we have had an example that was perfect and compleat in our own nature , but only in one who was holy , harmless , undefiled and separate from sinners . to this end therefore among others did god send his own son to take our nature on him , and therein to represent unto us the perfect idea of that holiness and obedience which he requireth of us . it is evident therefore , that these two considerations of an instructive example , that is hath a moral aptitude to incite the mind unto imitation , and that it is instituted of god unto that purpose , are both found eminently in this of christ. sect. but there is yet more in this matter : ( first ) as god hath appointed the consideration of christ as an especial ordinance unto the encrease of holiness in us , so his holy obedience as proposed unto us , hath a peculiar efficacy unto that purpose beyond all other instituted examples . for ( ) we are often called to behold christ , and to look upon him ; or it is promised that we shall do so , isa. . . zech. . . now this beholding of christ or looking on him , is the consideration of him by faith unto the ends for which he is exhibited , proposed and set forth of god in the gospel , and promises thereof . this therefore is an especial ordinance of god , and is by his spirit made effectual . and these ends are two : . justification , . salvation , or deliverance from sin and punishment . look , saith he , unto me , and be saved . this was he on the cross , and is still so in the preaching of the gospel , wherein he is evidently crucifyed before our eyes , gal. . . lifted up as the brazen serpent in the wilderness , joh. . , . that we looking on him by faith , as bearing our sins in his own body on the tree , pet. . . and receiving the attonement made thereby , rom. . . may through faith in him be justified from all our sins , and saved from the wrath to come . but this we intend not . for ( ) he is of god proposed unto us in the gospel , as the great pattern and exemplar of holiness ; so as that by gods appointment our beholding and looking on him in the way mentioned , is a means of the encrease and growth of it in us . so our apostle declares , cor. . . we all with open face , beholding as in a glass the glory of the lord , are changed into the same image , from glory to glory , even by the spirit of the lord. that which is proposed unto us , is the glory of the lord ; or the glory of god in the face of jesus christ , chap. . v. . that is , god gloriously manifesting himself in the person of christ. this are we said to behold with open face ; the veil of types and shadowes being taken off and removed , faith doth now clearly and distinctly view and consider jesus christ as he is represented unto us in the glass of the gospel ; that is , the evidences of the presence of god in him and with him , in his work , purity and holiness . and the effect hereof is , that we are through the operation of the spirit of god changed into the same image , or made holy , and therein like unto him . sect. ( secondly , ) there is peculiar force and efficacy by the way of motive in the example of christ , to encline us unto the imitation of him , that is not to be found in any other example on any occasion whatever . because , ( ) whatever is proposed unto us , in what he was , or what he did , as our pattern and example , he was it , and did it , not for his own sake , but out of free and meer love unto us . that pure nature of his , which we ought to be labouring after a conformity unto , joh. . . and which he will at length bring us unto , phil. . . he took it upon him by an infinite condescension , meerly out of love unto us , heb. . , . phil. . , , . and all the actings of grace in him , all the duties of obedience which he performed , all that glorious complyance with the will of god in his sufferings which he manifested , proceed all from his love unto us , joh. . . gal. . . these things being in themselves truely honourable and excellent , yea , being only so ; the holiness and obedience which god requireth of us consisting in them , being by the appointment of god proposed unto our imitation in the example of jesus christ , how must it needs influence and prevail on gracious souls to endeavour a conformity unto him therein , to be as he was , to do as he did , seeing he was what he was , and did what he did , meerly out of love unto us , and for no other end. and ( ) every thing which we are to imitate in christ , is other wayes also beneficial unto us . for we are in its place and way even saved thereby . by his obedience we are made righteous , rom. . . there is no grace nor duty of christ , which he did perform , but we have the advantage and benefit of it . and this encreaseth the efficacy of this example . for who would not strive to obtain these things in himself , of whose being in christ he hath so great advantage . sect. in this regard also therefore is the lord christ made sanctification unto us , and is the cause of evangelical holiness in us . and certainly we are the most of us much to blame , that we do not more abound in the use of this means unto the end mentioned . did we abide more constantly in the beholding or contemplation of the person of christ , of the glory and beauty of his holiness , as the pattern and great example proposed unto us , we should be more transformed into his image and likeness . but it is so fallen out , that many who are called christians , delight to be talking of , and do much admire the vertuous sayings and actions of the heathen , and are ready to make them the object of their imitation , whilest they have no thoughts of the grace that was in our lord jesus christ , nor do endeavour after conformity thereunto . and the reason is , because the vertue which they seek after and desire , is of the same kind with that which was in the heathen , and not of that grace and holiness which was in christ jesus . and thence also it is that some , who , not out of love unto it , but to decry other important mysteries of the gospel thereby , do place all christianity in the imitation of christ , do yet indeed in their practice despise those qualities and dutyes wherein he principally manifested the glory of his grace . his meekness , patience , self-denyal , quietness in bearing reproaches , contempt of the world , zeal for the glory of god , compassion to the souls of men , condescentions to the weaknesses of all , they regard not . but there is no greater evidence , that whatever we seem to have of any thing that is good in us , is no part of evangelical holiness , than that it doth not render us conformable to christ. sect. and we should alwayes consider , how we ought to act faith on christ with respect unto this end. let none be guilty practically of what some are falsely charged withall as to doctrine . let none divide in the work of faith , and exercise themselves but in the one half of it . to believe in christ for redemption , for justification , for sanctification , is but one half of the duty of faith. it respects christ only as he died and suffered for us , as he made attonement for our sins , peace with god , and reconciliation for us , as his righteousness is imputed unto us unto justification . unto these ends indeed is he firstly and principally proposed unto us in the gospel , and with respect unto them are we exhorted to receive him , and to believe in him . but this is not all that is required of us . christ in the gospel is proposed unto us as our pattern and example of holiness . and as it is a cursed imagination , that this was the whole end of his life and death , namely , to exemplifie and confirm the doctrine of holiness which he taught ; so to neglect his so being our example , in considering him by faith to that end , and labouring after conformity to him , is evil and pernitious . wherefore , let us be much in the contemplation of what he was , what he did , how in all instances of duties and trials he carried himself , untill an image or idea of his perfect holiness is implanted in our minds , and we are made like unto him thereby . sect. ( ly , ) that which principally differenceth evangelical holiness with respect unto the lord christ , from all other natural or moral habits or duties , and whereby he is made sanctification unto us , is , that from him , his person as our head , the principle of spiritual life and holiness in believers is derived ; and by vertue of their vnion with him , real supplyes of spiritual strength and grace , whereby their holiness is preserved , maintained and encreased , are constantly communicated unto them . on the stating and proof hereof , the whole difference about grace and morality doth depend , and will issue . for if that which men call morality be so derived from the lord christ by vertue of our union with him , it is evangelical grace ; if it be not , it is either nothing , or somewhat of another nature and kind ; for grace it is not , nor holiness neither . and all that i have to prove herein , is , that the lord jesus christ is an head of influence , the spring or fountain of spiritual life unto his church , wherein i know my self to have the consent of the church of god in all ages . and i shall confine the proof of my assertion unto the ensuing positions , with their confirmation . sect. first , whatever grace god promiseth unto any , bestoweth on them or worketh in them , it is all so bestowed and wrought , in , by and through jesus christ , as the mediatour or middle person between god and them . this the very notion and nature of his office of mediator , and his interposition therein between god and us , doth require . to affirm , that any good thing , any grace , any vertue is given unto , or bestowed on us , or wrought in us by god , and not immediately through christ ; or that we believe in god , yield obedience unto him , or praise with glory , not directly by christ ; is utterly to overthrow his mediation . moses indeed is called a mediator between god and the people , gal. . . as he was an internuntius , a messenger to declare the mind of god to them , and to return their answers unto god ; but to limit the mediatory work of christ unto such an interposition only , is to leave him but one office , that of a prophet , and to destroy the principal uses and effects of his mediation towards the church . in like manner , because moses is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a saviour or redeemer , acts . . metaphorically , with respect unto his use and employment in that mighty work of the deliverance of the people out of aegypt ; some will not allow , that the lord christ is a redeemer in any other sence , subverting the whole gospel , with the faith and souls of men . but in particular what there is of this nature in the mediation of christ , in his being the middle person between god and us , may be declared in the ensuing assertions . sect. ( ) god himself is the absolute , infinite fountain , the supream efficient cause of all grace and holiness . for he alone is originally and essentially holy , as he only is good , and so the first cause of holiness and goodness to others . hence he is called the god of all grace , pet. . . the author , possessour and bestower of it . he hath life in himself , and quickeneth whom he pleaseth , joh. . . with him is the fountain of life , psal. . . as hath been declared before . this i suppose needs no further confirmation with them who really acknowledge any such thing as grace and holiness . these things , if any , are among those perfect gifts which are from above , coming down from the father of lights , with whom is no variableness nor shadow of turning , jam. . . sect. ( ) god from his own fullness communicates unto his creatures , either by the way of nature , or by the way of grace . in our first creation god implanted his image on us , in uprightness and holiness , in and by the making or creation of our nature : and had we continued in that state , the same image of god should have been communicated by natural propagation . but since the fall and entrance of sin , god no more communicates holiness unto any by way of nature , or natural propagation . for if he did so , there would be no necessity that every one who is born must be born again , before he enter into the kingdom of god ; as our saviour affirmeth there is , joh. . . for he might have grace and holiness from his first nativity . nor could it be said of believers , that they are born not of blood , nor of the will of the flesh , nor of the will of man , but of god , john . . for grace might be propagated unto them by those natural means . it was the old pelagian figment , that what we have by nature we have by grace , because god is the author of nature . so he was as it was pure , but it is our own as it is corrupt ; and what we have thereby , we have of our selves in contradiction to the grace of god. that which is born of the flesh is flesh ; and we have nothing else by natural propagation . sect. ( ) god communicates nothing in a way of grace unto any , but in and by the person of christ as the mediator and head of the church , john . . in the old creation all things were made by the eternal word , the person of the son , as the wisdom of god , joh. . . col. . . there was no immediate emanation of divine power from the person of the father , for the production of all or any created beings , but in and by the person of the son , their wisdom and power being one and the same as acted in him . and the supportation of all things in the course of divine providence is his immediate work also ; whence he is said to uphold all things with the word of his power , heb. . . and so it is in the new creation , with respect unto his person as mediator . therein was he the image of the invisible god , the first-born of every creature , having the preeminence in all things ; and he is before all things , and by him all things consist , col. . , , . in the raising of the whole new creation , which is by a new spiritual life and holiness communicated unto all the parts of it , the work is carryed on immediately by the person of christ the mediator , and none hath any share therein but what is received and derived from him . this is plainly asserted , ephes. . . so the apostle disposeth of this matter ; the head of every man is christ , and the head of christ is god , cor. . . which is so in respect of influence , as well as of rule . as god doth not immediately govern the church , but in and by the person of christ , whom he hath given to be head over all things thereunto ; so neither doth he administer any grace or holiness unto any , but in the same order ; for , the head of every man is christ , and the head of christ is god. sect. ( ) god doth work real , effectual , sanctifying grace , spiritual strength and holiness in believers , yea that grace whereby they are enabled to believe , and are made holy , and doth really sanctifie them more and more , that they may be preserved blameless to the coming of our lord jesus christ. this hath been so fully confirmed in the whole of what hath been discoursed both concerning regeneration and sanctification , as that it must not be here again insisted on . wherefore , all this grace according unto the former assertions is communicated unto us through and by christ , and no otherwise . secondly , whatever is wrought in believers by the spirit of christ , it is in their vnion to the person of christ , and by vertue thereof . that the holy spirit is the immediate efficient cause of all grace and holiness , i have sufficiently proved already , unto them to whom any thing in this kind will be sufficient . now the end why the holy spirit is sent , and consequently of all that he doth as he is so sent , is to glorifie christ ; and this he doth by receiving from christ , and communicating thereof unto others , joh. . , , . and there are two works of this kind which he hath to doe , and doth effect . . to unite us to christ : and , . to communicate all grace unto us from christ , by vertue of that union . ( ) by him are we united unto christ , that is his person , and not a light within us as some think , nor the doctrine of the gospel as others with an equal folly seem to imagine . it is by the doctrine and grace of the gospel that we are united , but it is the person of christ whereunto we are united . for he that is joyned unto the lord is one spirit , cor. . . because by that one spirit he is joyned unto him . for by one spirit we are all baptized into one body , cor. . . implanted into the body , and united unto the head. and therefore , if we have not the spirit of christ , we are none of his , rom. . . we are therefore his , that is , united unto him , by a participation of his spirit . and hereby christ himself is in us , for jesus christ is in us , except we be reprobates , cor. . . that is , he is in us by his spirit that dwelleth in us , rom. . , . cor. . . it may therefore be enquired , whether we receive the spirit of the gospel from the person of christ , or no. and this is the enquiry , which nothing but the extreme ignorance or impudence of some could render seasonable or tolerable , seeing formerly no christian ever doubted of it , nor is he so now , who doth disbelieve it . it is true , we receive him by the preaching of the gospel , gal. . . but it is no less true , that we receive him immediately from the person of christ. for no other reason is he called so frequently the spirit of christ ; that is , the spirit which he gives , sends , bestowes , or communicates . he receives of the father the promise of the holy ghost , and sheddeth him forth . acts . . sect. but it may be said , that if hereby we are united unto christ , namely , by his spirit , then we must be holy and obedient before we so receive him , wherein our vnion doth consist . for certainly , christ doth not unite ungodly and impure sinners unto himself , which would be the greatest dishonour unto him imaginable . we must therefore be holy , obedient , and like unto christ , before we can be united unto him , and so consequently before we receive his spirit , if thereby we are united to him . an. . if this be so , then indeed are we not beholding in the least unto the spirit of christ that we are holy and obedient , and like to christ. for he that hath the spirit of christ , is united unto him : and he who is united to him , hath his spirit , and none else . whatever therefore is in any man , of holiness , righteousness or obedience , antecedent unto vnion with christ , is no especial effect of his spirit . wherefore , in this case we must purifie our selves , without any application of the blood of christ unto our souls , and we must sanctifie our selves , without any especial work of the spirit of god on our nature . let them that can , satisfie themselves with these things , for my part , i have no esteem or valuation of that holiness as holiness , which is not the immediate effect of the spirit of sanctification in us . . it is granted , that ordinarily , the lord christ , by the dispensation of his word , by light and convictions thence ensuing , doth prepare the souls of men in some measure for the inhabitation of his spirit . the way and manner hereof hath been fully before declared . . it is denyed , that on this supposition , the lord christ doth unite impure or ungodly sinners unto himself , so as that they should be so united , and continue impure and ungodly . for in the same instant whereby any one is united unto christ , and by the same act whereby he is so united , he is really and habitually purified and sanctified . for , where the spirit of god is , there is liberty , and purity , and holiness . all acts and duties of holiness , are in order of nature consequential hereunto ; but the person is quickened , purified , and sanctified in its vnion . whereas therefore the spirit of christ communicated from him , for our vnion with him , is the cause and author of all grace and evangelical holiness in us , it is evident , that we receive it directly from christ himself , which gives it the difference from all other habits and acts pleaded for . sect. ( ) the second work of the spirit is , to communicate all grace unto us from christ , by vertue of that vnion . i shall take it for granted , untill all that hath been before discoursed about the work of the holy spirit in our regeneration and sanctification , be disproved , that he is the author of all grace and holiness ; and when that is disproved , we may part with our bibles also , as books which do openly and palpably mislead us . and what he so works in us , he doth it in pursuit of his first communication unto us , whereby we are united unto christ , even for the edification , preservation , and further sanctification of the mystical body , making every member of it meet for the inheritance of the saints in light. and in those supplyes of grace which he so gives , acted by us in all duties of obedience , consists all the holiness which i desire any acquaintance withall , or a participation of . sect. ( ) there is a mystical spiritual body whereof christ is the head , and his church are the members of it . there is therefore an union between them in things spiritual , like unto that which is between the head and members of the body of a man in things natural . and this the scripture , because of the weight and importance of it , with its singular use unto the faith of believers , doth frequently express . god hath given him to be the head over all things to the church , which is his body , the fulness of him that filleth all in all , ephes. . , . for as the body is one and hath many members , and all the members of that body being many are one body ; so also is christ , cor. . . christ is the head , from whom the whole body fitly joyned together , and compacted , by that which every joynt supplyeth , according to the ehe effectual working of every part , maketh increase of the body , unto the edifying of it self in love , ephes. . , . and the same apostle speaks again to the same purpose ; col. . . not holding the head , from which the body by joynts and bands , having nourishment ministred , and knit together , increaseth with the increase of god. now it hath been alwayes granted , by all them who acknowledge the divine person of the son of god , or the union of the humane nature unto the divine in his person , that the lord jesus is the head of his church , in the double sence of that word ; for he is the political head of it in a way of rule and government ; and he is the really spiritual head as unto vital influences of grace unto all his members . the romanists indeed cast some disturbance on the former , by interposing another immediate ruling , governing head , between him and the catholick church ; yet do they not deny , but that the lord christ in his own person , is yet the absolute supream king , head and ruler of the church . and the latter the socinians cannot grant ; for denying his divine person , it is impossible to conceive , how the humane nature subsisting alone by it self , should be such an immense fountain of grace , as from whence there should be an emanation of it into all the members of the mystical body ; but by all other christians this hath hitherto been acknowledged ; and therefore there is nothing belongs unto gospel grace or holiness , but what is originally derived from the person of christ , as he is the head of the church . and this is most evidently expressed in the places before alleadged . for , cor. . . it is plainly affirmed , that it is between christ and the church as it is between the head and the members of the same natural body . now not only the whole body hath guidance and direction in the disposal of it self from the head , but every member in particular hath influences of life actually , and strength from thence , without which it can neither act nor move , nor discharge its place or duty in the body . so also is christ , saith the apostle ; not only hath the whole mystical body of the church , guidance and direction from him , in his laws , rules , doctrine and precepts , but spiritual life and motion also : and so hath every member thereof . they all receive from him grace for holiness and obedience , without which they would be but withered and dead members in the body : but he hath told us , that because he liveth , we shall live also , joh. . . for the father having given him to have life in himself , joh. . . whereon he quickeneth with spiritual life whom he will , v. . from that fountain of spiritual life which is in him , supplyes of the same life are given unto the church , and therefore , because he liveth , we live also ; that is , a spiritual life here , without which we shall never live eternally hereafter . and ephes. . . the relation of believers unto christ being stated exactly , to answer the relation and union of the members of the body unto the head , it is expressely affirmed , that as in the natural body there are supplyes of nourishment and natural spirits communicated from the head unto the members , by the subserviency of all the parts of the body , designed unto that purpose , to the growth and encrease of the whole in every part ; so from christ the head of the church , which he is in his divine person as god and man , there is a supply of spiritual life , strength and nourishment , made unto every member of the body , unto its encrease , growth and edification ; for we are members of his body , of his flesh , and of his bones , chap. . . being made out of him , as eve was out of adam ; yet so continuing in him , as to have all our supplyes from him ; we in him , and he in us , as he speaks , joh. . . and col. . . it is expressly affirmed , that from him the head , there is nourishment ministred unto the body , unto its encrease with the encrease of god. and what this spiriritual nourishment supplyed unto the souls of believers for their encrease and growth , from christ their head , can be , but the emanation from his person , and communication with them of that grace which is the principle and spring of all holiness and duties of evangelical obedience , none have as yet undertaken to declare . and if any do deny it , they do what lies in them to destroy the life and overthrow the faith of the whole church of god. yea , upon such a blasphemous imagination , that there could be an intercision for one moment , of influences of spiritual life and grace from the person of christ unto the church ; the whole must be supposed to dye and perish , and that eternally . sect. ( ) the whole of what we assert , is plainly and evidently proposed in sundry instructive allusions , which are made use of to this purpose . the principal of them is , that both laid down and declared by our saviour himself , joh. . . , . i am the true vine , and my father is the husbandman . abide in me , and i in you : as the branch cannot bear fruit of it self , except it abide in the vine , no more can ye except ye abide in me . i am the vine , and ye are the branches , he that abideth in me , and i in him , the same bringeth forth much fruit , for without me ( or severed from me , apart from me ) ye can do nothing . the natural in-being of the vine and branches in each other , is known unto all , with the reason of it ; and so is the way whereby the in-being of the branches in the vine , is the cause and means of their fruit-bearing . it is no otherwise , but by the communication and derivation of that succus , i. e. juyce and nourishment , which alone is the preservative of vegetative life , and the next cause of fruit-bearing . in this juyce and nourishment all fruit is virtually , yea also as to the first matter and substance of it : in and by the branch it is only formed into its proper kind and perfection . let any thing be done to intercept this communication from the vine unto any branch , and it not only immediately looseth all its fruit-bearing power and vertue , but its self also withereth and dyeth away . and there is a mutual acting of the vine and branches in this matter . unto the vine it self it is natural from its own fullness to communicate nourishment unto the branches ; it doth it from the principle of its nature . and unto the branches it is also natural , to draw and derive their nourishment from the vine . thus is it , saith the lord christ unto his disciples , between me and you . i am the vine , saith he , and ye are the branches ; and there is a mutual in-being between us , i am in you , and ye are in me , by vertue of our union . that now which is expected from you is , that you bring forth fruit ; that is , that you live in holiness and obedience unto the glory of god : unless you do so , you are no true real branches in me , whatever outward profession you may make of your so being . but how shall this be effected ? how shall they be able to bring forth fruit ? this can be no otherwise done , but by their abiding in christ ; and thereby continually deriving spiritual nourishment , that is , grace and supplyes of holiness from him . for , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , separate , or apart from me , ye can do nothing of this kind . and that is , because nothing becomes fruit in the branch that was not nourishment from the vine . nothing is duty , nothing is obedience in believers , but what is grace from christ communicated unto them . the preparation of all fructifying grace is in christ , as the fruit of the branches is naturally in the vine . and the lord christ doth spiritually and voluntarily communicate of this grace unto all believers , as the vine communicates its juyce unto the branches naturally : and it is the new nature of believers to derive it from him by faith. this being done , it is in them turned into particular duties of holiness and obedience . therefore it is evident , that there is nothing of evangelical holiness in any one person whatever , but what is in the vertue power and grace of it , derived immediately from jesus christ , by vertue of relation unto him , and union with him : and it may be enquired , whether this be so with moral vertue or no. the same is taught by our apostle , under the similitude of an olive-tree and its branches , rom. . as also , where he is affirmed to be a living stone , and believers to be built on him , as lively stones into a spiritual house , pet. . , . sect. particular testimonies do so abound in this case , as that i shall only name some few of them . joh. . . he is full of grace and truth . and of his fulness have all we received , and grace for grace . it is of the person of christ , or the word made flesh , the son of god incarnate , that the holy ghost speaketh . he was made flesh , and dwelt among us , full of grace and truth . it is not the fulness of the deity , as it dwelt in him personally , that is here intended , but that which was in him as he was made flesh , that is , in his humane nature as inseparably united unto the divine : an all-fulness that he received by the good pleasure or voluntary disposal of the father ; col. . . and therefore belongeth not unto the essential fulness of the godhead . and as to the nature of this fulness , it is said to consist in grace and truth ; that is , the perfection of holiness , and knowledge of the whole mind , counsel and mystery of the will of god. of this fulness do we receive grace for grace , all the grace in every kind whereof we are made partakers in this world. that this fulness in christ , expresseth the unconceivable fulness of his humane nature , by vertue of his indissolute personal union with all graces in their perfection , wherein he received not the spirit by measure , joh. . . is as i suppose by all christians acknowledged , i am sure cannot be denyed without the highest impiety and blasphemy . hence therefore , the holy ghost being witness , do we derive and receive all our grace , every one according to his measure , ephes. . . wherefore , grace is given unto the lord christ in an immeasurable perfection , by vertue of his personal vnion ; col. . . and from him is it derived unto us , by the gracious inhabitation of his spirit in us , cor. . . eph. . . according unto the degree of participation allotted unto us . this in the substance of it is contained in this testimony . there was and is in jesus christ a fulness and perfection of all grace ; in us , of our selves , or by any thing that we have by nature , or natural generation , by blood , or the flesh , or the will of man , ( v. . ) there is none at all . whatever we have , is received and derived unto us from the fullness of christ , which is an inexhaustible fountain thereof , by reason of his personal vnion . sect. to the same purpose is he said to be our life , and our life to be hid with him in god ; col. . . life is the principle of all power and operation . and the life here intended , is that whereby we live to god , the life of grace and holiness . for the actings of it consist in the setting of our affections on heavenly things , and mortifying our members that are on the earth . this life christ is ; he is not so formally ; for if he were , then it would not be our life , but his only . he is therefore so efficiently , as that he is the immediate cause and author of it , and that as he is now with god in glory . hence it is said , that we live , that is , this life of god , yet so as that we live not of our selves , but christ liveth in us , gal. . . and he doth no otherwise live in us , but by the communication of vital principles , and a power for vital acts , that is grace and holiness from himself unto us . if he be our life , we have nothing that belongs thereunto , that is , nothing of grace of holiness , but what is derived unto us from him . sect. to conclude , we have all grace and holiness from christ , or we have it of our selves . the old pelagian fiction , that we have them from christ , because we have them by yielding obedience unto his doctrine , makes our selves the only spring and author of them , and on that account very justly condemned by the church of old , not only as false , but as blasphemous . whatever therefore is not thus derived , thus conveyed unto us , belongs not unto our sanctification or holiness , nor is of the same nature or kind with it . whatever ability of mind or will may be supposed in us , what application soever of means may be made for the exciting and exercise of that ability , whatever effects , in vertues , dutyes , all offices of humanity and honesty , or religious observances , may be produced thereby from them , and wrought by us , if it be not all derived from christ , as the head and principle of spiritual life unto us , it is a thing of another nature than evangelical holiness . sect. thirdly ; the immediate efficient cause of all gospel holiness , is the spirit of god. this we have sufficiently proved already . and although many cavils have been raised against the manner of his operation herein , yet none have been yet so hardy , as openly to deny that this is indeed his work : for so to doe , is upon the matter expressly to renounce the gospel . wherefore , we have in our foregoing discourses , at large vindicated the manner of his operations herein , and proved , that he doth not educe grace by moral applications unto the natural faculties of our minds , but that he creates grace in us by an immediate efficiency of almighty power . and what is so wrought and produced , differeth essentially from any natural or moral habits of our minds , however acquired or improved . sect. fourthly ; this evangelical holiness is a fruit and effect of the covenant of grace . the promises of the covenant unto this purpose , we have before on other occasions insisted on . in them doth god declare , that he will cleanse and purifie our natures , that he will write his law in our hearts , put his fear in our inward parts , and cause us to walk in his statutes , in which things our holiness doth consist . whoever therefore hath any thing of it , he doth receive it in the accomplishment of these promises of the covenant . for there are not two wayes whereby men may become holy , one by the sanctification of the spirit according to the promise of the covenant , and the other by their own endeavours without it ; though indeed cassianus with some of the semi-pelagians , dreamed somewhat to that purpose . wherefore , that which is thus a fruit and effect of the promise of the covenant , hath an especial nature of its own , distinct from whatever hath not that relation unto the same covenant . no man can ever be made partaker of any the least degree of that grace or holiness which is promised in the covenant , unless it be by vertue and as a fruit of that covenant . for if they might do so , then were the covenant of god of none effect ; for what it seems to promise in a peculiar manner , may on this supposition be attained without it , which renders it an empty name . sect. fifthly ; herein consists the image of god , whereunto we are to be renewed . this i have proved before , and shall afterward have occasion to insist upon . nothing less than the intire renovation of the image of god in our souls , will constitute us evangelically holy. no series of obediential actings , no observance of religious duties , no attendance unto actions amongst men as morally vertuous and usefull , how exact soever they may be , or how constant soever we may be unto them , will ever render us lovely or holy in the sight of god , unless they all proceed from the renovation of the image of god in us , or that habitual principle of spiritual life and power which renders us conformable unto him . sect. from what hath been thus briefly discoursed , we may take a prospect of that horrible mixture of ignorance and impudence wherewith some contend , that the practice of moral vertue is all the holiness which is required of us in the gospel ; neither understanding what they say , nor whereof they do affirm . but yet this they do with so great a confidence , as to despise and scoffe at any thing else which is pleaded to belong thereunto . but this pretence , notwithstanding all the swelling words of vanity wherewith it is set off and vended , will easily be discovered to be weak and frivolous . for , sect. ( ) the name or expression it self is foreign to the scripture , not once used by the holy ghost , to denote that obedience which god requireth of us in and according to the covenant of grace . nor is there any sence of it agreed upon , by them who so magisterially impose it on others . yea , there are many express contests about the signification of these words , and what it is that is intended by them ; which those who contend about them are not ignorant of , and yet have they not endeavoured to reduce the sence they intend unto any expression used concerning the same matter in the gospel , but all men must needs submit unto it , that at least the main parts , if not the whole of religion , consists in moral vertue , though it be altogether uncertain what they intend by the one or the other . these are they who scarce think any thing intelligible , when declared in the words of the scripture , which one hath openly traduced as a ridiculous jargon . they like not , they seem to abhorre the speaking of spiritual things , in the words which the holy ghost teacheth , the only reason whereof is , because they understand not the things themselves . and whilest they are foolishness unto any , it is no wonder , the terms whereby they are declared , seem also so to be . but such as have received the spirit of christ , and do know the mind of christ , ( which profane scoffers are sufficiently remote from ) do best receive the truth and apprehend it , when declared , not in the words which mans wisdom teacheth , but which are taught by the holy ghost . it is granted , to be the wisdom and skill of men further to explain and declare the truths that are taught in the gospel , by sound and wholsom words of their own , which yet all of them , as to their propriety and significancy , are to be tryed and measured by the scripture it self . but we have a new way of teaching spiritual things sprung up among some , who being ignorant of the whole mystery of the gospel , and therefore despising it , would debase all the glorious truths of it , and the declaration made of them , into dry , barren , sapless , philosophical notions and terms , and those the most common , obvious and vulgar , that ever obtained among the heathen of old . vertuous living they tell us is the way to heaven ; but what this vertue is , or what is a life of vertue , they have added as little in the declaration of , as any persons that ever made such a noyse about them . sect. ( ) that ambiguous term morall , hath by usage obtained a double signification , with respect unto an opposition unto other things which either are not so , or are more than so . for sometimes it is applyed unto the worship of god , and so is opposed unto instituted . that religious worship which is prescribed in the decalogue , or required by the law of creation , is commonly called moral , and that in opposition unto those rites and ordinances which are of a superadded arbitrary institution . again , it is opposed unto things that are more than merely moral , namely , spiritual , theological or divine . so the graces of the spirit , as faith , love , hope , in all their exercise , whatever they may have of morality in them , or however they may be exercised in and about moral things and duties , yet because of sundry respects wherein they exceed the sphear of morality , are called graces and duties , theological , spiritual , supernatural , evangelical , divine , in opposition unto all such habits of the mind and duties , which being required by the law of nature , and as they are so required , are merely moral . in neither sence can it with any tolerable congruity of speech be said , that moral vertue is our holiness , especially the whole of it . but because the duties of holiness , have the most of them a morality in them , as morall is opposed to instituted , some would have them have nothing also in them , as moral is opposed to supernatural and theological . but that the principle and acts of holiness are of another special nature , hath been sufficiently now declared . sect. ( ) it is , as was before intimated , somewhat uncertain , what the great pleaders for moral vertue do intend by it . many seem to design no more but that honesty and integrity of life which was found among some of the heathens , in their vertuous lives and actions . and indeed , it were heartily to be wished , that we might see more of it amongst some that are called christians . for , many things they did were materially good , and usefull unto mankind : but let it be supposed to be never so exact , and the course of it most diligently attended unto ; i defie it , as to its being the holiness required of us in the gospel , according unto the terms of the covenant of grace ; and that because it hath none of those qualifications which we have proved essentially to belong thereunto . and i defie all the men in the world to prove , that this moral vertue is the summe of our obedience to god , whilest the gospel is owned for a declaration of his will and our duty . it is true , all the duties of this moral vertue are required of us , but in the exercise of every one of them there is more required of us than belongs unto their morality , as namely , that they be done in faith , and love to god through jesus christ ; and many things are required of us as necessary parts of our obedience , which belong not thereunto at all . sect. ( ) some give us such a description of morality , as that it should be of the same extent with the light and law of nature , or the dictates of it , as rectified and declared unto us in the scripture . and this i confess requires of us the obedience which is due towards god by the law of our creation , and according to the covenant of works materially and formally . but what is this unto evangelical holiness and obedience ? why it is alleadged , that religion before the entrance of sin and under the gospel is one and the same , and therefore there is no difference between the duties of obedience required in the one and the other . and it is true , that they are so far the same , as that they have the same author , the same object , the same end , and so also had the religion under the law , which was therefore so far the same with them . but that they are the same as to all the acts of our obedience , and the manner of their performance , is a vain imagination . is there no alteration made in religion by the interposition of the person of christ to be incarnate , and his mediation ? no augmentation of the object of faith ? no change in the abolishing of the old covenant , and the establishment of the new ; the covenant between god and man being that which gives the especial form and kind unto religion , the measure and denomination of it ? no alteration in the principles , aids , assistances , and whole nature of our obedience unto god ? the whole mystery of godliness must be renounced , if we intend to give way unto such imaginations . be it so then , that this moral vertue and the practice of it , do contain and express all that obedience materially considered , which was required by the law of nature in the covenant of works , yet , i deny it to be our holiness or evangelical obedience ; and that as for many other reasons , so principally , because it hath not that respect unto jesus christ which our sanctification hath . sect. ( ) if it be said , that by this moral vertue they intend no exclusion of jesus christ , but include a respect unto him , i desire only to ask , whether they design by it such an habit of mind , and such acts thence proceeding , as have the properties before described , as to their causes , rise , effects , use , and relation unto christ and the covenant , as are expressely and plainly in the scripture assigned unto evangelical holiness ? is this moral vertue , that which god hath predestinated or chosen us unto before the foundation of the world ? is it that which he worketh in us in the pursuit of electing love ? is it that which gives us a new heart , with the law of god written in it ? or is it a principle of spiritual life , disposing , enclining , enabling us to live to god according to the gospel , produced in us by the effectual operation of the holy ghost , not educed out of the natural powers of our own souls by the mere applications of external means ? is it that which is purchased and procured for us by jesus christ , and the encrease whereof in us he continueth to intercede for ? is it the image of god in us , and doth our conformity unto the lord christ consist therein ? if it be so , if moral vertue answer all these properties and adjuncts of holiness , then the whole contest in this matter is , whether the holy spirit or these men be wisest , and know best how to express the things of god rationally and significantly . but if the moral vertue they speak of , be inconcerned in these things , if none of them belong unto it , if it may and doth consist without it , it will appear at length to be no more as to our acceptance before god , than what one of the greatest morallists in the world complained that he found it when he was dying , a mere empty name . but this fulsome pelagian figment of an holiness or evangelical righteousness , whose principle should be natural reason , and whose rule is the law of nature as explained in the scripture , whose use and end is acceptation with god , and justification before him , whereof those who plead for it , the most of them , seem to understand no more but outward acts of honesty , nor do practise so much , being absoluely opposite unto and destructive of the grace of our lord jesus christ , being the mere doctrine of the quakers , by whom it is better and more intelligibly expressed , than by some new patrons of it amongst us ; will not in the examination of it create any great trouble , unto such as look upon the scripture to be a revelation of the mind of god in these things . chap. vii . of the acts and duties of holiness . ( ) actual inherent righteousness in duties of holiness and obedience , explained . the work of the holy spirit with respect thereunto . ( ) distribution of the positive duties of holiness . ( ) internal duties of holiness . ( ) external duties , and their difference . ( ) effectual operation of the holy spirit necessary unto every act of holiness . ( ) dependance on providence with respect unto things natural , and on grace with respect unto things supernatural , compared . ( ) arguments to prove the necessity of actual grace , unto every duty of holiness . ( ) contrary designs and expressions of the scripture and some men , about duties of holiness . sect. the second part of the work of the spirit of god in our sanctification , respects the acts and duties of holy obedience . for what we have before treated of , chiefly concerns the principle of it as habitually resident in our souls , and that both as unto its first infusion into us , as also its preservation and increase in us . but we are not indued with such a principle or power to act it at our pleasure , or as we see good , but god moreover , worketh in us to will and to doe , of his own good pleasure . and all these acts and duties of holiness or gospel obedience , are of two sorts ; or may be referred unto two heads . ( ) such as have the will of god in positive commands for their object , which they respect in duties internal and external , wherein we do what god requireth . ( ) such as respect divine prohibitions , which consist in the actings of grace or holiness , in an opposition unto or the mortification of sin. and what is the work of the holy spirit , what is the aid which he affords us in both these sorts of duties , must be declared . sect. the acts and duties of the first sort , respecting positive divine commands , fall under a double distinction . for , . they are in their own nature either internal only ; or , . external also . there may be internal acts of holiness , that have no external effects . but no external acts or duties are any part of holiness , which are only so and no more ; for it is required thereunto , that they be quickened and sanctified by internal acting of grace . two persons may therefore at the same time perform the same commanded duties , and in the same outward manner , yet may it be the duty of evangelical holiness in the one , and not in the other ; as it was with cain and abel , with the other apostles and judas . for if faith and love be not acted in either of them , what they do , is duty but equivocally , properly it is not so . sect. . by the duties of holiness that are internal only , i intend all acts of faith , love , trust , hope , fear , reverence , delight , that have god for their immediate object , but go not forth , nor exert themselves in any external duties ; and in these doth our spiritual life unto god principally consist . for they are as the first acts of life , which principally evidence the strength or decayes of it . and from these we may take the best measure of our spiritual health , and interest in holiness . for we may abound in outward duties , and yet our hearts be very much alienated from the life of god. yea sometimes men may endeavour to make up what is wanting with them , by a multitude of outward duties , and so have a name to live when they are dead , wherein the true nature of hypocrisie and superstition doth consist . isa. . , , , , . but when the internal actings of faith , fear , trust and love , abound and are constant in us , they evidence a vigorous and healthy condition of soul. sect. . duties that are external also are of two sorts ; or are distinguished with respect unto their objects , and end. for , ( ) god himself is the object and end of some of them , as of prayer and prayses , whether private or more solemn . and of this nature are all those which are commonly called , duties of the first table , all such as belong unto the sanctification of the name of god in his worship . ( ) some respect men of all sorts in their various capacities , and our various relations unto them , or have men for their object , but god for their end. and among these also i include those which principally regard our selves , or our own persons . the whole of what we intend , is summarily expressed by our apostle , tit. . . sect. concerning all these acts and duties , whether internal only , or external also , whether their proper object be god , or selves , or other men , so far as they are acts of holiness , and are accepted with god , they proceed from a peculiar operation of the holy spirit in us . and herein to make our intention the more evident , we may distinctly observe . ( ) that there is in the minds , wills and affections of all believers , a meetness , fitness , readiness and habitual disposition unto the performance of all acts of obedience towards god , all duties of piety , charity , and righteousness , that are required of them , and hereby are they internally and habitually distinguished from them that are not so . that it is so with them , and whence it comes be so , we have before declared . this power and disposition , is wrought and preserved in them by the holy ghost . ( ) no believer can of himself act , that is , actually exert or exercise this principle , or power of a spiritual life , in any one instance of any duty , internal or external , towards god or men , so as that it shall be an act of holiness , or a duty accepted with god. he cannot i say do so of himself , by vertue of any power habitually inherent in him . we are not in this world intrusted with any such spiritual ability from god , as without further actual aid and assistance , to do any thing that is good : therefore , ( ) that which at present i design to prove is , that the actual aid , assistance and internal operation of the spirit of god , is necessary , required and granted , unto the producing of every holy act of our minds , wills and affections , in every duty whatever . or , notwithstanding the power or ability which believers have received in , or by habitual grace , they still stand in need of actual grace , in , for , and unto every single gracious holy act or duty towards god. and this i shall now a little further explain , and then confirm . sect. as it is in our natural lives with respect unto gods providence , so it is in our spiritual lives with respect unto his grace . he hath in the works of nature endowed us with a vital principle , or an act of the quickening soul upon the body , which is quickened thereby . by vertue hereof , we are enabled unto all vital acts , whether natural and necessary , or voluntary according to the constitution of our beings , which is intellectual . god breathed into man the breath of life , and he became a living soul , gen. . . giving him a principle of life , he was fitted for , and enabled unto all the proper acts of that life . for , a principle of life , is an ability and disposition unto acts of life . but yet whosoever is thus made a living soul , who is indued with this principle of life , he is not able originally , without any motion or acting from god as the first cause , or independently on him , to exert or put forth any vital act : that which hath not this principle , as a dead carkase , hath no meetness unto vital actions , nor is capable either of motion or alteration , but as it receives impressions from an outward principle of force , or an inward principle of corruption . but he in whom it is , hath a fitness , readiness and habitual power for all vital actions , yet so as without the concurrence of god in his energetical providence , moving and acting of him , he can do nothing . for , in god we live , and move , and have our being , acts . . and if any one could of himself perform an action without any concourse of divine operation , he must himself be absolutely the first and only cause of that action , that is , the creatour of a new being . sect. it is so as unto our spiritual life . we are by the grace of god through jesus christ , furnished with a principle of it , in the way and for the ends before described . hereby are we enabled and disposed to live unto god in the exercise of spiritually vital acts , or the performance of dutyes of holiness . and he who hath not this principle of spiritual life , is spiritually dead , as we have at large before manifested , and can do nothing at all that is spiritually good. he may be moved unto , and as it were compelled by the power of convictions , to do many things that are materially so . but that which is on all considerations spiritually good , and accepted with god , he can do nothing of . the enquiry is , what believers themselves , who have received this principle of spiritual life , and are habitually sanctified , can do as to actual duties , by vertue thereof , without a new immediate assistance and working of the holy spirit in them . and i say , they can no more do any thing that is spiritually good , without the particular concurrence and assistance of the grace of god unto every act thereof , than a man can naturally act , or move , or doe any thing in an absolute independency on god , his power and providence . and this proportion between the works of gods providence and of his grace , the apostle expresseth , ephes. . . for we are his workmanship , created in christ jesus unto good works , which god hath before ordained that we should walk in them . god at the beginning made all things by a creating power , producing them out of nothing , and left them not meerly to themselves and their own powers when so created , but he upholds , supports , sustains and preserves them in the principles of their beings and operations , acting powerfully in and by them , after their several kinds . without his supportment of their beings by an actual incessant emanation of divine power , the whole fabrick of nature would dissolve into confusion and nothing . and without his influence into , and concurrence with their ability for operation by the same power , all things would be dead and deformed , and not one act of nature be exerted . so also is it in this work of the new creation of all things by jesus christ. we are the workmanship of god , he hath formed and fashioned us for himself by the renovation of his image in us . hereby are we sitted for good works , and the fruits of righteousness , which he hath appointed as the way of our living unto him . this new creature , this divine nature in us , he supporteth and preserveth , so as that without his continual influential power it would perish and come to nothing . but this is not all ; he doth moreover act it , and effectually concurre to every singular duty , by new supplyes of actual grace . so then , that which we are to prove , is ; that there is an actual operation of the holy ghost in us , necessary unto every act and duty of holiness whatever , without which none either will or can be produced or performed by us , which is the second part of his work in our sanctification : and there are several wayes whereby this is confirmed unto us . sect. first ; the scripture declares , that we our selves , cannot in and by our selves , that is , by vertue of any strength or power that we have received , do any thing that is spiritually good. so our saviour tells his apostles , when they were sanctified believers , and in them all that are so ; without me ye can do nothing , john . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so , without me , seorsim a me , so separated from me , as a branch may be from the vine . if a branch be so separated from the root and body of the vine , as that it receives not continual supplyes of nourishment from them , if their influence into it , be by any means intercepted , it proceeds not in its growth , it brings forth no fruit , but is immediately under decay : it is so , saith our saviour , with believers in respect unto him . unless they have continual uninterrupted influences of grace , and spiritually vital nourishment from him , they can do nothing . without me , expresseth a denyal of all the spiritual aid that we have from christ. on supposition hereof , we can do nothing ; that is , by our own power , or by vertue of any habit or principle of grace we have received . for when we have received it , what we can do thereby without further actual assistance , we can do of our selves . you can do nothing ; that is , which appertains to fruit-bearing unto god. in things natural and civil we can do somewhat , and in things sinfull too much ; we need no aid or assistance for any such purpose . but in fruit-hearing unto god we can do nothing . now every act of faith and love , every motion of our minds or affections towards god , is a part of our fruit-bearing , and so unquestionably are all external works and and duties of holiness and obedience . wherefore , our saviour himself being judge , believers who are really sanctified , and made partakers of habitual grace , yet cannot of themselves , without new actual ayd and assistance of grace from him , do any thing that is spiritually good , or acceptable with god. sect. our apostle confirmeth the same truth , cor. . , . and such trust have we through christ to god-ward ; not that we are sufficient of our selves , to think any thing as of our selves , but our sufficiency is of god. it is a great and eminent grace which he declareth that he was acting , namely , trust in god through christ in the discharge of his ministry , and for the blessed success thereof : but he had no sooner expressed it , than he seems to be jealous lest he should appear to have assumed something to himself , in this work , or the trust he had for its success . this no man was ever more cautious against , and indeed it was incumbent on him so to be , because he was appointed to be the principal minister and preacher of the grace of jesus christ. therefore i say , he addes a caution against any such apprehensions , and openly renounceth any such power , ability , or sufficiency in himself , as that by vertue thereof he could act so excellent a grace , or perform so great a duty . not that we are sufficient of our selves ; and in this matter , he hath not only in places innumerable asserted the necessity and efficacy of grace , with our impotency without it , but in his own instance he hath made such a distinction between what was of himself , and what of grace , with such an open disclaimure of any interest of his own in what was spiritually good , distinct from grace , as should be sufficient with all sober persons , to determine all differences in this case . see cor. . . gal. . . and this place . i assume no such thing to my self , i ascribe no such thing unto any other , as that i or they should have in our selves a sufficiency unto any such purpose . for our apostle knew nothing of any sufficiency that needed any other thing to make it effectual . and he doth not exclude such a sufficiency in our selves with respect unto eminent actings of grace , and greater duties , but with respect unto every good thought , or whatever may have a tendency unto any spiritual duty . we cannot conceive , we cannot engage in the beginning of any duty by our own sufficiency . for it is the beginning of dutyes which the apostle expresseth by thinking ; our thoughts and projections being naturally the first thing that belongs unto our actions . and this he doth as it were on purpose to obviate that pelagian fiction , that the beginning of good was from our selves , but we had the help of grace to perfect it . but what then ! if we have no such sufficiency , to what purpose should we set about the thinking or doing of any thing that is good ? who will be so unwise as to attempt that which he hath no strength to accomplish ? and doth not the apostle hereby deny , that he himself had performed and holy duties , or acted any grace , or done any thing that was good , seeing he had no sufficiency of himself so to doe ? to obviate this cavil he confines this denyal of a sufficiency unto our selves , we have it not of our selves . but , saith he , our sufficiency is of god , that is , we have it by actual supplies of grace , necessary unto every duty ; and how god communicates this sufficiency , and how we receive it , he declares , chap. . v. . god is able to make all grace abound towards you , that ye alwaies having all sufficiency in all things , may abound to every good work . god manifests the abounding of grace towards us , when he works an effective sufficiency in us , which he doth so as to enable us to abound in good works , or duties of holiness . these are those supplies of grace which god gives us unto all our duties , as he had promised unto him in his own ease , chap. . . and this is the first demonstration of the truth proposed unto consideration , namely the testimonies given in the scripture , that believers themselves cannot of themselves perform any acts or duties of holiness , any thing that is spiritually good . therefore these things are effects of grace , and and must be wrought in us by the holy ghost , who is the immediate author of all divine operations . sect. secondly , all actings of grace , all good duties are actually ascribed unto the operation of the holy ghost . the particular testimonies hereunto , are so multiplyed in the scripture , as that it is not convenient nor indeed possible to call them over distinctly , some of them in a way of instance may be insisted on , and reduced unto three heads . sect. ( ) there are many places wherein we are said to be led , guided , acted by the spirit , to live in the spirit , to walk after the spirit , to do things by the spirit that dwelleth in us . for nothing in general can be intended in these expressions , but the actings of the holy spirit of god upon our souls , in a complyance wherewith , as acting when we are acted by him , our obedience unto god according to the gospel doth consist , gal. . . walk in the spirit . to walk in the spirit , is to walk in obedience unto god according to the supplies of grace which the holy ghost administers unto us ; for so it is added , that we shall not then fullfill the lusts of the flesh ; that is , we shall be kept up unto holy obedience and the avoydance of sin . so are we said to be led by the spirit , ver . . being acted by him , and not by the vitious depraved principles of our corrupted nature , rom. . . walk not after the flesh but after the spirit . to walk after the flesh is to have the principles of indwelling sin , acting its self in us unto the production and perpetration of actual sins . wherefore to walk after the spirit , is to have the spirit acting in us , to the effecting of all gracious acts and duties . and this is given unto us in command , that we neglect not his motions in us , but comply with them in a way of diligence and duty ; see ver . . . so are we injoyned , to attend unto particular duties through the holy ghost that dwelleth in us , tim. . . that is , through his assistance , without which we can do nothing . sect. ( ) as we are said to be led , and acted by him , so he is declared to be the authour of all gracious actings in us , galat. . . . the fruit of the spirit is love , joy , peace , long-suffering , gentleness , goodness , meekness , temperance . all these things are wrought and brought forth in us by the spirit , for they are his fruits . and not onely the habit of them , but all their actings , in all their exercise are from him . every act of faith is faith , and every act of love is love , and consequently no act of them is of our selves , but every one of them is a fruit of the spirit of god. so in another place he adds an universal affirmative , comprehending all instances of particular graces and their exercise , ephes. . . the fruit of the spirit is in all goodness , and righteousness and truth . unto these three heads , all actings of grace , all duties of obedience , all parts of holiness may be reduced . and it is through the supplies of the spirit , that he trusteth for a good issue of his obedience , phil. . . so is it expressely in the promise of the covenant , ezek. . . i will put my spirit within you , and cause you to walk in my statutes , and ye shall keep my judgments and doe them . this is the whole that god requireth of us , and it is all wrought in us by his spirit . so also chap. . , . jerem. . , . all the obedience and holiness that god requires of us in the covenant , all duties and actings of grace , are promised to be wrought in us by the spirit , after we are assured that of our selves we can doe nothing . sect. ( ) particular graces and their exercise , are assigned unto his acting and working in us , gal. . . we through the spirit wait for the hope of righteousness by faith. the hope of the righteousness of faith , is the thing hoped for thereby . all that we look for or expect in this world or hereafter , is by the righteousness of faith. our quiet waiting for this , is an especial gospel grace and duty . this we do not of our selves , but through the spirit , phil. . . we worship god in the spirit , love the brethren in the spirit , col. . . we purifie our souls in obeying the truth through the spirit , unto unfeigned love of the brethren , pet. . . see eph. . . act. . . rom. . . rom. . . , . thes. . . rom. . . chap. . , . of faith it is said expressely , that it is not of our selves , it is the gift of god , ephes. . , . sect. thirdly ; there are testimonies that are express unto the position as before laid down , phil. . . it is god who worketh in you both to will and to doe of his good pleasure . the things thus wrought , are all things that appertain unto our obedience and salvation , as is evident from the connexion of the words with v. . work out your salvation with fear and trembling . hereunto two things are required : ( ) power for such operations , or for all the duties of holiness and obedience that are required of us . that this we are indued withall , that this is wrought in us , bestowed upon us , by the holy ghost , hath been before abundantly confirmed . but when this is done for us , is there ought else yet remaining to be done ? yea , ( ) there is the actual exercise of the grace we have received . how may this be exercised ? all the whole work of grace consists in the internal acts of our wills , and external operations in duties suitable thereunto . this therefore is incumbent on us , this we are to look unto in our selves ; it is our duty so to do , namely to stir up and exercise the grace we have received in and unto its proper operations . but it is so our duty , as that of our selves we cannot perform it . it is god who worketh effectually in us all those gracious acts of our wills , and all holy operations in a way of duty . every act of our wills , so far as it is gracious and holy , is the act of the spirit of god efficiently , he worketh in us to will , or the very act of willing . to say he doth only perswade us , or excite and stirre up our wills by his grace to put forth their own acts , is to say he doth not do what the apostle affirms him to do . for , if the gracious actings of our wills be so our own as not to be his , he doth not work in us to will , but only perswadeth us so to do . but the same apostle utterly excludeth this pretense , cor. . . i laboured abundantly , yet not i , but the grace of god which was with me . he had a necessity incumbent on him , of declaring the great labour he had undergone , and the pains he had taken in preaching of the gospel : but yet immediately , least any one should apprehend , that he ascribed any thing to himself , any gracious holy actings in those labours , he addes his usual epanorthosis , not i ; let me not be mistaken ; it was not i , by any power of mine , by any thing in me , but it was all wrought in me by the free grace of the spirit of god. not i , but grace , is the apostles assertion . suppose now , that god by his grace doth no more but aid , assist , and excite the will in its actings , that he doth not effectually work all the gracious actings of our souls in all our duties ; the proposition would hold on the other hand , not grace , but i , seeing the principal relation of the effect is unto the next and immediate cause , and thence hath it its denomination . and as he worketh them , to will in us , so also to doe ; that is , effectually to perform those duties whereunto the gracious actings of our wills are required . sect. and what hath been spoken may suffice to prove , that the holy spirit as the author of our sanctification , worketh also in us all gracious acts of faith , love and obedience , wherein the first part of our actual holiness and righteousness doth consist . and the truth thus confirmed , may be further improved unto our instruction and edification . ( ) it is easily hence discernible , how contrary are the designs and expressions of the scripture , and the notions of some men among us . there is not any thing that is good in us , nothing that is done well by us in the way of obedience , but the scripture expressely and frequently assigns it unto the immediate operations of the holy spirit in us . it doth so in general as to all gracious actings whatever , and not content therewith , it proposeth every grace , and every holy duty , distinctly affirming the holy ghost to be the immediate author of them . and when it comes to make mention of us , it positively indeed prescribes our duty to us , but as plainly lets us know , that we have no power in or from our selves to perform it . but some men speak , and preach , and write utterly to another purpose . the freedom , liberty , power and ability of our own wills ; the light , guidance , and direction of our own minds reasons ; and from all , our own performance of all the duties of faith and obedience , are the 〈◊〉 of their discourses ; and that in opposition unto what is a●●●bed in the scriptures unto the immediate operations of the holy ghost . they are all for grace , not i , but grace , not i but christ , without him we can do nothing : these are all for our wills ; not grace but our wills doe all . it is not more plainly affirmed in the scripture , that god created heaven and earth , that he sustains and preserves all things by his power , than that he creates grace in the hearts of believers ; preserves it , acts it , and makes it effectual , working all our works for us , and all our duties in us . but evasions must be found out , strange , forced , uncouth sences , be put upon plain , frequently repeated expressions , to secure the honour of our wills , and to take care , that all the good we doe , may not be assigned to the grace of god. to this purpose distinctions are coyned , evasions invented , and such an explanation is given of all divine operations , as renders them useless and insignificant . yea , it is almost grown , if not criminal , yet weak and ridiculous in the judgement of some , that any should assign those works and operations to the spirit of god , which the scripture doth , in the very words that the scripture useth . to lessen the corruption and depravation of our nature by sin ; to extoll the integrity and power of our reasons ; to maintain the freedom and ability of our wills in and unto things spiritually good ; to resolve the conversion of men unto god , into their natural good dispositions , inclinations and the right use of their reason ; to render holiness to be only a probity of life , or honesty of conversation , upon rational motives and considerations ; are the things that men are now almost wearied with the repetition of . scarce a person that hath confidence to commence for reputation in the world , but immediately he furnisheth himself with some new tinkling ornaments for these old pelagian figments . but whoever shall take an impartial view of the design and constant doctrine of the scripture in this matter , will not be easily carryed away with the plausible pretences of men exalting their own wills and abilities , in opposition to the spirit and grace of god by jesus christ. sect. ( ) from what hath been discoursed , a further discovery is made of the nature of gospel obedience , of all the acts of our souls therein , and of the duties that belong thereunto . it is commonly granted , that there is a great difference between the acts and duties that are truely gracious , and those which are called by the same name , that are not so , as in any duties of faith , of prayer , of charity . but this difference is supposed generally to be in the adjuncts of those duties , in some properties of them , but not in the kind , nature or substance of the acts of our minds in them . nay it is commonly said , that whereas wicked men are said to believe , and doe many things gladly in a way of obedience ; what they so doe , is for the substance of the acts they perform , the same with those of them who are truely regenerate and sanctified . they may differ in their principle and end , but as to their substance or essence they are the same . but there is no small mistake herein . all gracious actings of our minds and souls , whether internal only , in faith , love , or delight , or whether they go out unto external duties required in the gospel , being wrought in us by the immediate efficacy of the spirit of grace , differ in their kind , in their essence and substance of the acts themselves , from whatever is not so wrought or effected in us . for whatever may be done by any one , in any acting of common grace , or performance of any duty of obedience , being educed out of the power of the natural faculties of men , excited by convictions , as directed and enforced by reasons and exhortations , or assisted by common aids of what nature soever , they are natural as to their kind , and they have no other substance or being but what is so . but that which is wrought in us by the especial grace of the holy ghost in the way mentioned , is supernatural , as being not educed out of the powers of our natural faculties , but an immediate effect of the almighty supernatural efficacy of the grace of god. and therefore the sole reason why god accepts and rewards duties of obedience in them that are sanctified , and regardeth not those which for the outward matter and manner of performance are the same with them , ( as unto abel and his offering he had respect , but he had no respect unto cain and his offering , gen. . , . ) is not taken from the state and condition of the persons that perform them only , though that also have an influence thereinto ; but from the nature of the acts and duties themselves also . he never accepts and rejects duties of the same kind absolutely with respect unto the persons that do perform them . the duties themselves are of a different kind . those which he accepts are supernatural effects of his own spirit in us , whereon he rewardeth and crowneth the fruits of his own grace . and as for what he rejects , whatever appearance it may have of a complyance with the outward command , it hath nothing in it that is supernaturally gracious , and so is not of the same kind with what he doth accept . chap. viii . mortification of sin , the nature and causes of it . ( ) mortification of sin , the second part of sanctification . ( ) frequently prescribed and enjoyned as a duty . ( ) what the name signifies , with the reason thereof : ( ) as also that of crucifying sin. ( ) the nature of the mortification of sin , explained . ( ) in-dwelling sin in its principle , operations and effects , the object of mortification . ( ) contrariety between sin and grace . ( ) mortification a part-taking with the whole interest of grace against sin. ( ) how sin is mortified , and why the subduing of it is so called . ( ) directions for the right discharge of this duty . ( ) nature of it unknown to many . ( ) the holy spirit the author and cause of mortification in us . ( ) the manner of the operation of the spirit in the mortification of sin. ( ) particular means of the mortification of sin. ( ) duties necessary unto the mortification of sin , directed unto by the holy ghost . ( ) mistakes and errors of persons failing in this matter . ( ) how spiritual duties are to be managed , that sin may be mortified . ( ) influence of the vertue of the death of christ , as applyed by the holy spirit , into the mortification of sin. sect. there is yet another part or effect of our sanctification by the holy ghost , which consisteth in , and is called , mortification of sin. as what we have already insisted on , concerneth the improvement and practice of the principle of grace , wherewithall believers are indued ; so what we now propose , concerneth the weakning , impairing and destroying of the contrary principle of sin in its root and fruits , in its principle and actings . and whereas the spirit of god is every where said to sanctifie us ; we our selves are commanded , and said constantly to mortifie our sins . for sanctification expresseth grace communicated and received in general ; mortification grace as so received , improved and acted unto a certain end. and i shall be brief in the handling of it , because i have formerly published a small discourse on the same subject . and there are two things that i shall speak unto : ( ) the nature of the duty it self . ( ) the manner how it is wrought in us by the holy ghost ; which i principally intend . sect. it is known , that this duty is frequently enjoyned and prescribed unto us . col. . . mortifie therefore your members that are on the earth , fornication , vncleanness , inordinate affection , evil concupiscence , and covetousness which is i●●atry . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be supplyed . mortifie your members that are on the earth ; that is , your carnal earthly affections , avoyding , or by avoyding fornication , &c. and so a distinction is made between carnal affections and their fruits : or , the special sins mentioned , are instances of these carnal affections ; mortifie your carnal affections , namely , fornication and the like ; wherein there is a metonymy of the effect for the cause . and they are called our members , ( ) because , as the whole principle of sin , and course of sinning which proceedeth from it , being called the body of sin , rom. . . or the body of the sins of the flesh , col. . . with respect thereunto these particular lusts are here called the members of that body , mortifie your members ; for , that he intends not the parts or members of our natural bodyes , as though they were to be destroyed , as they seem to imagine who place mortification in outward afflictions and macerations of the body , he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that are on the earth , that is , earthly , carnal and sensual . ( ) these affections and lusts , the old man , that is , our depraved nature , useth naturally and readily , as the body doth its members : and , which addes efficacy unto the allusion , by them it draws the very members of the body into a complyance with it , and the service of it ; against which we are cautioned by our apostle , rom. . . let not therefore sin reign in your mortal bodies , ( that is , our natural bodies ) that ye should obey it in the lusts thereof ; which exhortation he pursues v. . as ye have yielded your members servants unto vncleanness and to iniquity , unto iniquity , even so now yield your members servants to righteousness unto holiness . which some neglecting , do take the members of christ , that is , of their own bodies , which are the members of christ , and make them the members of an harlot , cor. . . and many other commands there are to the same purpose , which will afterwards occurre . sect. and concerning this great duty , we may consider three things : . the name of it , whereby it is exressed . . the nature of it , wherein it consists . . the means and way whereby it is effected and wrought . first ; for the name , it is two wayes expressed , and both of them metaphorical . ( ) by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render to mortifie our selves . the first is used col. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is mortifie , that is , extinguish and destroy all that force and vigour of corrupted nature , which enclines to earthly carnal things , opposite unto that spiritual heavenly life and its actings , which we have in and from christ , as was before declared : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is eneco , morte macto , to kill , to affect with or destroy by death . but yet this word is used by our apostle not absolutely to destroy , and to kill , so as that which is so mortified or killed should no more have any being , but that it should be rendred useless as unto what its strength and vigour would produce . so he expresseth the effects of it in the passive word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; rom. . . he considered not his own body now dead , now mortified . the body of abraham was not then absolutely dead , only the natural force and vigour of it was exceedingly abated . and so he seems to mollifie this expression , heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which we well render , of one , and him as good as dead ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimating a respect unto the thing treated of . so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mortifie , signifies a continued act , in taking away the power and force of any thing , untill it comes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dead , unto some certain ends or purposes , as we shall see it is in the mortification of sin . rom. . . if ye through the spirit doe mortifie the deeds of the body , ye shall live ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another word to the same purpose , it signifies as the other doth , to put to death . but it is used in the present tense , to denote that it is a work which must be alwayes doing ; if ye do mortifie , that is , if you are alwayes and constantly imployed in that work . and what the apostle here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the deeds of the body , he therein expresseth the effect for the cause metonymically : for he intends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he expresseth the same thing , gal. . . the flesh with its affections and lusts ; whence all the corrupt deeds wherein the body is instrumental , do arise . sect. ( ) the same duty , with relation unto the death of christ , as the meritorious , efficient and exemplary cause , is expressed by crucifying . rom. . . our old man is crucifyed with him . gal. . . i am crucified with christ ; chap. . . they that are christs have crucified the flesh , with the affections and lusts. chap. . . by the lord jesus christ , the world is crucified unto me , and i unto the world. now as perhaps there may be something intimated herein , of the manner of mortification of sin , which is gradually carryed on unto its final destruction , as a man dyes on the cross ; yet that which is principally intended , is the relation of this work and duty to the death of christ , whence we and our sins are said to be crucified with him , because we and they are so by vertue of his death ; and herein do we alwayes bear about in the body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the dying of our lord jesus christ , cor. . . representing the manner of it , and expressing its efficacy . sect. secondly : thus is this duty expressed , whose nature in the next place we shall more particularly enquire into , and declare , in the ensuing observations . . mortification of sin is a duty alwayes incumbent on us , in the whole course of our obedience . this the command testifieth , which represents it as an alwayes present duty . when it is no longer a duty to grow in grace , it is so not to mortifie sin. no man under heaven can at any time say , that he is exempted from this command , nor on any pretence . and he who ceaseth from this duty , le ts go all endeavours after holiness . and as for those who pretend unto an absolute perfection , they are of all persons living the most impudent , nor do ever in this matter open their mouths , but they give themselves the lye. for , . this duty being alwayes incumbent on us , argues undenyably the abiding in us of a principle of sin whilest we are in the flesh , which with its fruits is that which is to be mortified . this the scripture calleth the sin that dwelleth in us , the evil that is present with us , the law of the members , evil concupiscence , lust , the flesh , and the like . and thereunto are the properties and actings of folly , deceit , tempting , seducing , rebelling , warring , captivating , ascribed . this is not a place to dispute the truth of this assertion , which cannot with any reputation of modesty be denyed by any who own the scripture , or pretend to an acquaintance with themselves . but yet through the craft of sathan , with the pride and darkness of the minds of men , it is so fallen out , that the want of a true understanding hereof , is the occasion of most of those pernitious errors wherewith the church of god is at present pestered ; and which practically keeps men off from being seriously troubled for their sins , or seeking out for relief by jesus christ. thus one hath not feared of late openly to profess , that he knowes of no deceit or evil in his own heart , though a wiser than he , hath informed us , that he who trusteth his own heart is a fool , proverb . . . sect. . in-dwelling sin , which is the object of this duty of mortification , falls under a three-fold consideration . . of its root and principle : . of its disposition and operations : . of its effects . these in the scripture are frequently distinguished , though mostly under metaphorical expressions . so are they mentioned together distinctly , rom. . . our old man is crucified with christ , that the body of sin might be destroyed , that henceforth we should not serve sin . ( ) the root or principle of sin , which by nature possesseth all the faculties of the soul , and as a depraved habit enclines unto all that is evil , is the old man , so called in opposition unto the new man which after god is created in righteousness and true holiness . ( ) there is the inclination , actual disposition and operations of this principle or habit , which is called the body of sin with the members of it . for , under those expressions sin is proposed as in procinctu , in a readiness to act its self , and enclining unto all that is evil . and this also is expressed by the affections and lusts of the flesh , gal. . . deceitfull lusts , ephes. . . the old man is corrupt , according unto the deceitfull lusts , the wills of the flesh , and the mind . ( ) there are the effects , fruits and products of these things , which are actual sins , whereby as the apostle speaks , we serve sin , as bringing forth the fruits of it ; that we should not henceforth serve sin . and these fruits are of two sorts : . internal , in the figments and imaginations of the heart , which is the first way whereby the lusts of the old man do act themselves . and therefore , of those that are under the power or dominion of sin , it is said , that every figment or imagination of their hearts are evil continually , gen. . . for they have no other principle whereby they are acted , but that of sin , and therefore all the figments of their hearts must be necessarily evil . and with respect hereunto , our saviour affirms , that all actual sins proceed out of the heart , math. . . because there is their root , and there are they first formed and framed . . external , in actual sins , such as those enumerated by our apostle ; col. . . gal. . , , . all these things together , make up the compleat object of this duty of mortification . the old man , the body of death with its members , and the works of the flesh , or the habit , operations an effects of sin , are all of them intended , and to be respected herein . sect. . this principle , its operations and effects , are opposed and directly contrary unto the principle , operations , and fruits of holiness , as wought in us by the spirit of god , which we have before described . ( ) they are opposed in their principle . for the flesh lusteth against the spirit , and the spirit lusteth against flesh , and these are contrary the one to the other , gal. . . these are those two adverse principles , which maintain such a conflict in the souls of believers , whilst they are in this world , and which is so graphically described by our apostle , rom. . so the old and new man are opposed and contrary . ( ) in their actings ; the lusting of the flesh , and the lusting or desires of the spirit , walking after the flesh , and walking after the spirit , living after the flesh , and living in the spirit are opposed also . this is the opposition that is between the body of sin with its members , and the life of grace ; who walk not after the flesh but after the spirit , rom. . , , . we are debters not to the flesh , to live after the flesh ; for if ye live after the flesh ye shall die ; but if ye by the spirit , doe mortifie the deeds of the flesh ye shall live , ver . , , . by this walking after the flesh , i understand not , at least not principally , the committing of actual sins , but a compliance with the principle or habit of sin prevailing in depraved unsanctified nature , allowing it a predominancy in the hearts and affections . it is when men are disposed to act according to the inclinations , lustings , motions , wills and desires of it . or it is to bend that way habitually in our course and conversation , which the flesh inclines and leads unto . this principle doth not indeed equally bring forth actual sins in all , but hath various degrees of its efficacy , as it is advantaged by temptations , controlled by light , or hampered by convictions . hence all that are under the power of sin , are not all equally vitious and sinfull . but after the flesh goes the bent of the soul , and the generality of its actings . to walk after the spirit , consists in our being given up to rule and conduct , or walking according to the dispositions and inclinations of the spirit , that which is born of the spirit , namely , a principle of grace implanted in us by the holy ghost , which hath at large insisted on before . and ( ) the external fruits and effects of these two principles are contrary also , as our apostle expressely and at large declares , gal. . , , , , , . for whereas in the enumeration of the works of the flesh , he reckons up actual sins , as adultery , fornication , and the like , in the account he gives of the fruits of the spirit , he insists on habitual graces , as love , joy , peace , he expresseth them both metaphorically . in the former he hath repect unto the vitious habits of those actual sins ; and in the latter , unto the actual effects and duties of those habitual graces . sect. . there being this universal contrariety , opposition , contending and warfare between grace and sin , the spirit and the flesh , in their inward principles , powers , operations , and outward effects ; the work and duty of mortification consists in a constant taking part with grace , in its principle , actings and fruits , against the principle acts and fruits of sin. for the residence of these contrary principles being in , and their actings being by the same faculties of the soul , as the one is increased , strengthened , and improved , the other must of necessity be weakened and decay . wherefore the mortification of sin must consist in these three things . ( ) the cherishing and improving of the principle of grace and holiness which is implanted in us by the holy ghost , by all the wayes and means which god hath appointed thereunto , which we have spoken unto before . this is that which alone can undermine and ruine the power of sin , without which all attempts to weaken it are vain and fruitless . let men take never so much pains to mortifie , crucifie or subdue their sins , unless they endeavour in the first place to weaken and impair its strength by the increase of grace , and growing therein , they will labour in the fire , where this work will be consumed . ( ) in frequent actings of the principles of grace in all duties internal and external . for where the inclinations , motions , and actings of the spirit in all acts , duties , and fruits of holy obedience , are vigorous and kept in constant exercise , the contrary motions and actings of the flesh are defeated . ( ) in a due application of the principle , power , and actings of grace , by way of opposition unto the principle , power , and actings of sin. as the whole of grace is opposed unto the whole of sin ; so there is no particular lust whereby sin can act its power , but there is a particular grace ready , to make effectual opposition unto it , whereby it is mortified . and in this application of grace in its actings in opposition unto all the actings of sin , consists the mystery of this great duty of mortification . and where men being ignorant hereof , have yet fallen under a conviction of the power of sin , and been perplexed therewith , they have found out foolish wayes innumerable , for its mortification , wickedly opposing external , natural , bodily force and exercise , unto an internal , moral , depraved principle which is no way concerned therein . but hereof we must treat more afterwards under the third head concerning the manner how this work is to be carried on , or this duty performed . sect. . this duty of weakening sin , by the growth and improvement of grace , and the opposition which is made unto sin in all its actings thereby is called mortification , killing , or putting to death , on sundry accounts . first and principally , from that life , which because of its power , efficacy and operation is ascribed unto indwelling sin. the state of the soul by reason of it is a state of death . but whereas power and operations , are the proper adjuncts or effects of life , for their sakes life is ascribed unto sin , on whose account sinners are dead . wherefore this corrupt principle of sin in our depraved nature , having a constant , powerful inclination , and working actually ●●wards all evil ; it is said metaphorically to live , or to have a life of its own . therefore is the opposition that is made unto it for its ruine and destruction , called mortification , or killing , being its deprivation of that strength , and efficacy whereby , and wherein it is said to live . secondly , it may be so called because of the violence of that contest which the soul is put unto in this duty . all other duties that we are called unto in the course of our obedience , may be performed in a more easie , gentle , and plain manner . though it is our work and duty to conflict with all sorts of temptations , yea to wrestle with principalities and powers , and spiritual wickednesses in high places , yet in this which we have with our selves , which is wholly within us and from us , there is more of warring , fighting , captivating , wounding , crying out for help and assistance , a deep sense of such a violence as is used in taking away the life of a mortal enemy , than in any thing else we are called unto . and thirdly , the end aymed at in this duty , is destruction , as it is of all killing . sin , as was said , hath a life , and that such a life , as whereby it not onely lives , but rules and reigns in all that are not born of god. by the entrance of grace into the soul it looseth its dominion , but not its being ; its rule , but not its life . the utter ruine , destruction and gradual annihilation of all the remainders of this cursed life of sin , is our design and aym in this work and duty , which is therefore called mortification . the design of this duty wherever it is in sincerity , is to leave sin neither being , nor life , nor operation . sect. and some directions , as our manner is , may be taken from what we have discoursed concerning the nature of this duty , directive of our own practices . and ( ) it is evident from what hath been discoursed , that it is a work which hath a gradual progress , in the proceed whereof we must continually be exercised . and this respects in the first place the principle of sin it self . every day , and in every duty an especial eye is to be had unto the abolition and destruction of this principle . it will no otherwise dye , but by being gradually and constantly weakened , spare it and it heals its wounds and recovers strength . hence many who have attained to a great degree in the mortification of sin , doe by their negligence suffer it in some instances or other so to take head again , that they never recover their former state whilst they live . sect. and this is the reason why we have so many withering professors among us , decayed in their graces , fruitless in their lives , and every way conformed to the world . there are some indeed who being under the power of that blindnesse and darknesse , which is a principal part of the depravation of our nature , doe neither see nor discern the inward secret actings and motions of sin ; its deceit and restlesness , its mixing its self one way or other in all our dutyes , with the defilement and guilt wherewith these things are accompanied ; who judge that god scarce takes notice of any thing but outward actions , and it may be not much of them neither , so as to be displeased with them , unlesse they are very foul indeed , which yet he is easily intreated to passe by and excuse , who judge this duty superfluous , despising both the confession and mortification of sin , in this root and principle of it . but those who have received most grace and power from above against it , are of all others the most sensible of its power and guilt , and of the necessity of applying themselves continually unto its destruction . ( ) with respect unto its inclinations and operations , wherein it variously exerts its power , in all particular instances we are continually to watch against it , and to subdue it . and this concerns us in all that we are and doe ; in our duties , in our calling , in our conversation with others , in our retirements , in the frames of our spirits , in our streights , in our mercies , in the use of our enjoyments , in our temptations . if we are negligent unto any occasion we shall suffer by it . this is our enemy , and this is the warre we are ingaged in . every mistake , every neglect is perillous . sect. and , ( ) the end of this duty with respect unto us , expressed by the apostle is , that henceforth we should not serve sin ; which referres unto the perpetration of actual sins , the bringing forth of the actual fruits of the flesh internal or external also . in whosoever the old man is not crucisied with christ , let him think what he will of himself , he is a servant of sin. if he have not received vertue from the death of christ , if he be not wrought unto a conformity to him therein , whatever else he may do or attain , however he may in any thing , in many things , change his course , and reform his life , he serves sin and not god. our great design ought to be , that we should no longer serve sin , which the apostle in the ensuing verses gives us many reasons for . it is indeed the worst service that a rational creature is capable of , and will have the most dolefull end. what therefore is the only way and means whereby we may attain this end ; namely , that although sin will abide in us , yet that we may not serve it , which will secure us from its danger ? this is that mortification of it which we insist upon , and no other . if we expect to be freed from the service of sin , by its own giving over to press its dominions upon us , or by any composition with it , or any other way but by being alwayes killing or destroying of it , we do but deceive our own souls . sect. and indeed , it is to be feared , that the nature of this duty is not sufficiently understood , or not sufficiently considered . men look upon it as an easie task , and that which will be carried on with a little diligence , and ordinary attendance . but do we think it is for nothing , that the holy ghost expresseth the duty of opposing sin , and weakening its power by mortification , killing or putting to death ? is there not somewhat peculiar herein , beyond any other act or duty of our lives ? certainly there is intimated a great contest of sin , for the preservation of its life . every thing will do its utmost to preserve its life and being . so will sin do also ; and if it be not constantly pursued with diligence and holy violence , it will escape our assaults . let no man think to kill sin with few , easie or gentle strokes . he who hath once smitten a serpent , if he follow not on his blow untill it be slain , may repent that ever he begun the quarrel . and so will he who undertakes to deal with sin , and pursues it not constantly to death ; sin will after a while revive , and the man must dye . it is a great and fatal mistake , if we suppose this work will admit of any remisseness or intermission . again , the principle to be slain is in our selves , and so possessed of our faculties , as that it is called our selves . it cannot be killed without a sense of pain and trouble . hence it is compared to the cutting off of right hands , and the plucking out of right eyes . lusts that pretend to be usefull to the state and condition of men , that are pleasant and satisfactory to the flesh , will not be mortified without such a violence as the whole soul shall be deeply sensible of . and sundry other things might be insisted on , to manifest how men deceive themselves , if they suppose this duty of mortification is that which they may carry on in a negligent careless course and manner . is there no danger in this warfare ? no watchfulness , no diligence required of us ? is it so easie a thing to kill an enemy who hath so many advantages of force and fraud ? wherefore , if we take care of our souls , we are to attend unto this duty , with that care , diligence , watchfulness , and earnest contention of spirit , which the nature of it doth require . sect. and moreover , there is no less fatal mistake where we make the object of this duty to be only some particular lusts , or the fruits of them in actual sins , as was before observed . this is the way with many . they will make head against some sins , which on one account or other they find themselves most concerned in ; but if they will observe their course , they shall find with how little success they do it . for the most part sin gets ground upon them , and they continually groan under the power of its victories . and the reason is , because they mistake their business . contests against particular sins , are only to comply with light and convictions . mortification with a design for holiness , respects the body of sin , the root and all its branches : the first will miscarry , and the latter will be successefull . and herein consists the difference between that mortification which men are put upon by convictions from the law , which alwayes proves fruitless , and that wherein we are acted by the spirit of the gospel : the first respects only particular sins , as the guilt of them reflects upon conscience ; the latter , the whole interest of sin as opposed to the renovation of the image of god in us . sect. thirdly : that which remains further to be demonstrated is , that the holy spirit is the author of this work in us , so that although it is our duty , it is his grace and strength whereby it is performed ; as also the manner how it is wrought by him , which is principally intended . for the first , we have the truth of it asserted , rom. . . if ye through the spirit do mortifie the deeds of the flesh. it is we that are to mortifie the deeds of the flesh ; it is our duty , but of our selves we cannot do it , it must be done in or by the spirit . whether we take the spirit here for the person of the holy ghost , as the context seems to require , or take it for the gracious principle of spiritual life in the renovation of our nature , not the spirit himself , but that which is born of the spirit , it is all one as to our purpose ; the work is taken from our own natural power or ability , and resolved into the grace of the spirit . sect. and that we go no further for the proof of our assertion , it may suffice to observe , that the confirmation of it is the principal design of the apostle , from the second verse of that chapter unto the end of the th . that the power and reign of sin , its interest and prevalency in the minds of believers , are weakened , impaired , and finally destroyed ( so as that all the pernicious consequences of it shall be avoyded , ) by the holy ghost , and that these things could no otherwise be effected , he both affirms and proves at large . in the foregoing chapter , from the th verse unto the end , he declares the nature , properties , and efficacy of in-dwelling sin , as the remainders of it do still abide in believers . and whereas a two-fold conclusion might be made from the description he gives of the power and actings of this sin , or a double question arise , unto the great disconsolation of believers , he doth in this chapter remove them both , manifesting that there was no cause for such conclusions or exceptions , from any thing by him delivered . the first of these is , that if such , if this be the power and prevalency of in-dwelling sin , if it so obstruct us in our doing that which is good , and impetuously incline unto evil ; what will become of us in the end , how shall we answer for all the sin and guilt which we have contracted thereby ? we must , we shall therefore perish under the guilt of it . and the second conclusion which is apt to arise from the same consideration is , that seeing the power and prevalency of sin is so great , and that we in our selves are no way able to make resistance unto it , much less to overcome it , it cannot be , but that at length it will absolutely prevail against us , and bring us under its dominion , unto our everlasting ruine . both these conclusions the apostle obviates in this chapter , or removes them if laid as objections against what he had delivered . and this he doth , sect. ( ) by a tacit concession , that they will both of them be found true towards all who live and dye under the law , without an interest in jesus christ. for , affirming that there is no condemnation unto them that are in christ jesus , he grants , that those who are not so cannot avoyd it . such is the guilt of this sin , and such are the fruits of it in all in whomsoever it abides , that it makes them obnoxious unto condemnation . but , ( ) there is a deliverance from this condemnation , and from all liableness thereunto , by free justification in the blood of christ , v. . for those who have an interest in him , and are made partakers thereof , although sin may grieve them , trouble and perplex them , and by its deceit and violence cause them to contract much guilt in their surprizals , yet they need not despond , or be utterly cast down ; there is a stable ground of consolation provided for them , in that there is no condemnation unto them that are in christ jesus . ( ) that none may abuse this consolation of the gospel , to countenance themselves unto a continuance in the service of sin , he gives a limitation of the subjects unto whom it doth belong , namely , all them and only them who walk not after the flesh , but after the spirit , v. . as for those who give up themselves unto the conduct of this principle of in-dwelling sin , who comply with its motions and inclinations , being acted wholly by its power , let them neither flatter nor deceive themselves , there is nothing in christ nor the gospel to free them from condemnation . it is they only who give up themselves to the conduct of the spirit of sanctification and holiness , that have an interest in this priviledge . ( ) as to the other conclusion , taken from the consideration of the power and prevalency of this principle of sin , he prevents or removes it , by a full discovery how and by what means that power of it shall be so broken , its strength abated , its prevalency disappointed , and its self destroyed , as that we need not fear the consequents of it before mentioned ; but rather may secure our selves , that we shall be the death thereof , and not that the death of our souls . now this is , saith he , by the law or power of the spirit of life , which is in christ jesus , v. . and thereon he proceeds to declare , that it is by the effectual working of this spirit in us alone , that we are enabled to overcome this spiritual adversary . this being sufficiently evident , it remaineth only that we declare , the way and manner how he produceth this effect of his grace . sect. ( ) the foundation of all mortification of sin , is from the inhabitation of the spirit in us . he dwells in the persons of believers as in his temple , and so he prepares it for himself . those defilements or pollutions which render the souls of men unmeet habitations for the spirit of god , do all of them consist in sin inherent and its effects . these therefore he will remove and subdue , that he may dwell in us suitably unto his holiness . rom. . . if the spirit of him that raised up jesus from the dead dwell in you , he that raised up christ from the dead shall also quicken your mortal bodies , by his spirit that dwelleth in you . our mortal bodyes , are our bodies as obnoxious unto death by reason of sin ; as v. . and the quickening of these mortal bodyes , is their being freed from the principle of sin , or death and its power , by a contrary principle of life and righteousness . it is the freeing of us from being in the flesh , that we may be in the spirit , v. . and by what means is this effected ? it is by the spirit of him that raised jesus from the dead ; that is , of the father , which also is called the spirit of god , the spirit of christ , v. . for he is equally the spirit of the father and the son. and he is described by this periphrasis , both because there is a similitude between that work as to its greatness and power which god wrought in christ when he raised him from the dead , and what he worketh in believers in their sanctification , ephes. . , . and because this work is wrought in us by vertue of the resurrection of christ. but under what especial consideration doth he effect this work of mortifying sin in us ? it is as he dwelleth in us . god doth it by his spirit as he dwelleth in us . as it is a work of grace , it is said to be wrought by the spirit ; and as it is our duty , we are said to work it through the spirit , v. . and let men pretend what they please , if they have not the spirit of christ dwelling in them , they have not mortified any sin , but do yet walk after the flesh , and , continuing so to doe , shall dye . sect. moreover , as this is the only spring of mortification in us as it is a grace , so the consideration of it is the principal motive unto it as it is a duty . so our apostle pressing unto it , doth it by this argument ; know ye not that your body is the temple of the holy ghost , which is in you , which you have of god ? cor. . . to which we may adde that weighty caution which he gives us to the same purpose ; cor. . . know you not that ye are the temple of god , and that the spirit of god dwelleth in you ? if any man defile the temple of god , him shall god destroy , for the temple of god is holy , which temple are ye . whereas therefore in every duty two things are principally considered . first , the life and spring of it , as it is wrought in us by grace : secondly , the principal reason for it and motive unto it , as it is to be performed in our selves by the way of duty : both these as to this matter of mortification , do center in this inhabitation of the spirit . for , ( ) it is he who mortifies and subdues our corruptions , who quickens us unto life , holiness and obedience , as he dwelleth in us , that he may make and prepare an habitation meet for himself . and , ( ) the principal reason and motive which we have to attend unto it , with all care and diligence as a duty , is that we may thereby preserve his dwelling-place so as becometh his grace and holiness . and indeed , whereas ( as our saviour tells us ) they are things which arise from and come out of the heart , that defile us , there is no greater nor more forcible motive to contend against all the defiling actings of sin , which is our mortification , than this , that by the neglect hereof the temple of the spirit will be defiled , which we are commanded to watch against under the severe commination of being destroyed for our neglect therein . sect. if it be said , that whereas we do acknowledge that there are still remainders of this sin in us , and they are accompanyed with their defilements , how can it be supposed , that the holy ghost will dwell in us , or in any one that is not perfectly holy ? i answer , ( ) that the great matter which the spirit of god considereth in his opposition unto sin , and that of sin to his work , is dominion and rule . this the apostle makes evident , rom. . , , . who , or what shall have the principal conduct of the mind and soul , ( chap. . , , . ) is the matter in question . where sin hath the rule , there the holy ghost will never dwell . he enters into no soul as his habitation , but at the same instant he dethrones sin , spoyls it of its dominion , and takes the rule of the soul into the hand of his own grace . where he hath effected this work , and brought his adversary into subjection , there he will dwell , though sometimes his habitation be troubled by his subdued enemy . ( ) the souls and minds of them who are really sanctified , have continually such a sprinkling with the blood of christ , and are so continually purified by vertue from his sacrifice and oblation , as that they are never unmeet habitations for the holy spirit of god. sect. ( ) the manner of the actual operation of the spirit of god in effecting this work , or how he mortifies sin , or enables us to mortifie it , is to be considered . and an acquaintance herewith dependeth on the knowledge of the sin that is to be mortified , which we have before described . it is the vitious corrupt habit , and inclination unto sin , which is in us by nature , that is the principal object of this duty ; or , the old man which is corrupt according unto deceitfull lusts. when this is weakened in us as to its power and efficacy , when its strength is abated , and its prevalency destroyed , then is this duty in its proper discharge , and mortification carryed on in the soul. now this the holy ghost doth , first , by implanting in our minds and all their faculties , a contrary habit and principle , with contrary inclinations , dispositions and actings , namely , a principle of spiritual life and holiness , bringing forth the fruits thereof . by means hereof is this work effected . for sin will no otherwise dye , but by being killed and slain : and whereas this is gradually to be done , it must be by warring and conflict . there must be something in us that is contrary unto it , which opposing of it , conflicting with it , doth insensibly and by degrees , ( for it dyes not at once ) work out its ruine and destruction . as in a chronical distemper , the disease continually combates and conflicts with the powers of nature , untill having insensibly improved them , it prevails unto its dissolution . so is it in this matter . these adverse principles with their contrariety , opposition , and conflict , the apostle expressely asserts and describes , as also their contrary fruits and actings , with the issue of the whole , gal. . , . , , , , , , , . the contrary principles are the flesh and spirit , and their contrary actings are in lusting and warring one against the other , ver . . walk in the spirit and ye shall not fulfill the lusts of the flesh : not to fulfill the lusts of the flesh is to mortifie it ; for it neither will nor can be kept alive if its lusts be not fulfilled . and he gives a fuller account hereof ver . . for the flesh lusteth against the spirit , and the spirit lusteth against the flesh , and these are contrary one to the other . if by the spirit , the spirit of god himself be intended , yet he lusteth not in us , but by vertue of that spirit which is born of him , that is , the new nature or holy principle of obedience which he worketh in us . and the way of their mutual opposition unto one another , the apostle describes at large in the following verses , by instancing in the contrary effects of the one and the other . but the issue of the whole is , v. . they that are christs have crucified the flesh with its affections and lusts. they have crucified it , that is , fastned it unto that cross , where at length it may expire . and this is the way of it , namely , the actings of the spirit against it , and the fruits produced thereby . hence he shuts up his discourse with that exhortation , if we live in the spirit , let us walk in the spirit . that is , if we are endowed with this spiritual principle of life , which is to live in the spirit , then let us act , work and improve that spiritual principle unto the ruine and mortification of sin . sect. this therefore is the first way whereby the spirit of god mortifieth sin in us , and in a compliance with it under his conduct do we regularly carry on this work and duty : that is , we mortifie sin , by cherishing the principle of holiness and sanctification in our souls , labouring to encrease and strengthen it by growing in grace , and by a constancy and frequency in acting of it in all duties , on all occasions , abounding in the fruits of it . growing , thriving , and improving in universal holinesse , is the great way of the mortification of sin . the more vigorous the principle of holinesse is in us , the more weak , infirm , and dying will be that of sin . the more frequent and lively are the actings of grace , the feebler and seldomer will be the actings of sin. the more we abound in the fruits of the spirit , the less shall we be concerned in the works of the flesh. and we doe but deceive our selves if we think sin will be mortified on any other terms . men when they are galled in their consciences , and disquieted in their mindes with any sin or temptation thereunto , wherein their lusts or corruptions , are either influenced by satan , or entangled by objects , occasions , and opportunities , doe set themselves oft-times in good earnest to oppose and subdue it , by all the ways and means they can think upon . but all they doe is in vain , and so they find it at last unto their cost and sorrow . the reason is , because they neglect this course , without which never any one sin was truly mortified in the world , nor ever will so be . the course i intend is , that of labouring universally to improve a principle of holiness , not in this or that way , but in all instances of holy obedience . this is that which will ruine sin , and without it nothing else will contribute any thing thereunto . bring a man unto the law , urge him with the purity of its doctrine , the authority of its commands , the severity of its threatnings , the dreadfull consequences of its transgression . suppose him convinced hereby of the evil and danger of sin , of the necessity of its mortification and destruction . will he be able hereon to discharge this duty , so as that sin may dye , and his soul may live ? the apostle assures us of the contrary , rom. . , , . the whole effect of the application of the law in its power unto indwelling sin , is but to irritate , provoke , and increase its guilt . and what other probable way besides this unto this end , can any one fix upon . sect. secondly , the holy ghost carryeth on this work in us as a grace , and enableth us unto it as our duty , by those actual supplies and assistances of grace , which he continually communicates unto us . for the same divine operations , the same supplies of grace which are necessary unto the positive acts and duties of holiness , are necessary also unto this end , that sin in the actual motions , and lustings of it may be mortified ; so the apostle issues his long account of the conflict between sin and the soul of a believer , and his complaint thereon , with that good word , i thank god through jesus christ our lord , rom. . . namely , who supplies me with gracious assistance against the power of sin . temptation is successefull onely by sin , lam. . . and it was with respect unto an especial temptation , that the lord christ gives that answer unto the apostle , my grace is sufficient for thee , cor. . . it is the actual supplie of the spirit of christ that doth enable us to withstand our temptations and subdue our corruptions . this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , phil. . ver . . an additional supply as occasion requireth beyond our constant daily provision ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heb. . ver . . grace given in to help seasonably upon our cry made for it . of the nature of these supplies , we have discoursed before . i shall now onely observe , that in the life of faith and dependance on christ , the expectation and derivation of these supplies of grace and spiritual strength , is one principal part of our duty . these things are not empty notions as some imagine . if christ be an head of influence unto us , as well as of rule , as the head natural is to the body ; if he be our life , if our life be in him , and we have nothing but what we doe receive from him , if he gives unto us supplies of his spirit , and increases of grace , and if it be our duty by faith to look for all these things from him , and that be the means of receiving them , which things are all expressely and frequently affirmed in the sripture ; then is this expectation and derivation of spiritual strength continually from him , the way we are to take for the actual mortification of sin . and therefore if we would be found in a successeful discharge of this duty , it is required of us ; ( ) that we endeavour diligently in the whole course of our lives after these continual supplies of grace , that is , that we wait for them in all those ways and means whereby they are communicated . for although the lord christ giveth them out freely and bountifully , yet our diligence in duty , will give the measure of receiving them . if we are negligent in prayer , meditation , reading , hearing of the word , and other ordinances of divine worship , we have no ground to expect any great supplyes to this end. and , ( ) that we live and abound in the actual exercise of all those craces , which are most directly opposite unto those peculiar lusts or corruptions that we are most exercised withall , or obnoxious unto . for sin and grace do trie their interest and prevalency in particular instances . if therefore any are more than ordinarily subject unto the power of any corruption , as passion , inordinate affections , love of the world , distrust of god ; unless he be constant in the exercise of those graces which are diametrically opposed unto them , they will continually suffer under the power of sin. thirdly , it is the holy spirit which directs us unto and helps us in the performance of those duties which are appointed of god unto this end , that they may be means of the mortification of sin . unto the right use of those duties ( for such there are ) two things are required : . that we know them aright , in their nature and vse , as also that they are appointed of god unto this end : and then , . that we perform them in a due manner . and both these we must have from the spirit of god : he is given to believers , to lead them into all truth ; he teacheth and instructs them by the word , not only what duties are incumbent on them , but also how to perform them , and with respect unto what ends. ( first , ) it is required , that we know them aright , in their nature , vse and ends. for want hereof , or through the neglect of looking after it , all sorts of men have wandred after foolish imaginations about this work , either as to the nature of the work it self , or as to the means whereby it may be effected . for it being a grace and duty of the gospel , thence only is it truely to be learned , and that by the teachings of the spirit of god. and it may not be amiss to give some instances of the darkness of mens minds and their mistakes herein . sect. ( ) a general apprehension that somewhat of this nature is necessary , arising from the observation of the disorder of our passions , and the exorbitancy of the lives of most in the world , is suited even to the light of nature , and was from thence variously improved by the philosophers of old . to this purpose did they give many instructions about denying and subduing the disorderly affections of the mind , conquering passions , moderating desires , and the like . but whilest their discoveries of sin rose no higher than the actual disorder they found in the affections and passions of the mind , whilest they knew nothing of the depravation of the mind it self , and had nothing to oppose unto what they did discover , but morall considerations , and those most of them notoriously influenced by vain-glory and applause , they never attained unto any thing of the same kind with the due mortification of sin . sect. ( ) we may look into the papacy , and take a view of the great appearance of this duty which is therein , and we shall find it all disappointed , because they are not led unto , nor taught the duties whereby it may be brought about by the spirit of god. they have by the light of the scripture a far clearer discovery of the nature and power of sin , than had the philosophers of old. the commandment also being variously brought and applyed unto their consciences , they may be , and doubtless are and have been , many of them , made deeply sensible of the actings and tendency of in-dwelling sin . hereon ensues a terror of death and eternal judgement . things being so stated , persons who were not profligate , nor had their consciences seared , could not refrain from contriving wayes and means how sin might be mortified and destroyed . but whereas they had lost a true apprehension of the only way whereby this might be effected , they betook themselves unto innumerable false ones of their own . this was the spring of all the austerities , disciplines , fastings , self-macerations , and the like , which are exercised or in use among them . for although they are now in practice turned mostly to the benefit of the priests , and an indulgence unto sin in the penitents , yet they were invented and set on foot at first , with a design to use them as engines for the mortification of sin ; and they have a great appearance in the flesh unto that end and purpose . but yet when all was done , they found by experience that they were insufficient hereunto ; sin was not destroyed , nor conscience pacified by them . this made them betake themselves to purgatory . here they have hopes all will be set right , when they are gone out of this world , from whence none could come back to complain of their disappointments . these things are not spoken to condemn even external severities and austerities , in fastings , watchings and abstinencies in their proper place . our nature is apt to run into extremes ; because we see the vanity of the papists in placing mortification of sin , in an outward shadow and appearance of it , in that bodily exercise which profiteth not ; we are apt to think that all things of that nature are utterly needless , and cannot be subordinate unto spiritual ends. but the truth is , i shall much suspect their internal mortification , ( pretend what they will ) who alwayes pamper the flesh , indulge to their sensual appetite , conform to the world , and lead their lives in idleness and pleasures . yea it is high time , that professors by joynt-consent should retrench that course of life , in fulness of diet , bravery of apparel , expence of time , in vain conversation , which many are fallen into . but these outward austerities of themselves , i say , will never effect the end aimed at : for as to the most of them , they being such as god never appointed unto any such end or purpose , but being the fruit of mens own contrivances and inventions ; let them be insisted on and pursued unto the most imaginable extremities , being not blessed of god thereunto , they will not contribute the least towards the mortification of sin. neither is there either vertue or efficacy in the residue of them , but as they are subordinated unto other spiritual duties . so hierome gives us an honest instance in himself , telling us , that whilest he lived in his horrid wilderness in judea , and lodged in his cave , his mind would be in the sports and revels at rome . sect. ( ) the like may be said of the quakers amongst our selves . that which first recommended them , was an appearance of mortification , which it may be also some of them really intended , though it is evident they never understood the nature of it . for in the height of their outward appearances , as they came short of the sorry weeds , begging habits , macerated countenances , and severe looks of many monks in the roman church , and devices among the mahumetans ; so they were so far from restraining or mortifying their real inclinations , as that they seemed to excite and provoke themselves to exceed all others in clamours , railings , evil speakings , reproaches , calumnies , and malicious treating of those who dissented from them , without the least discovery of an heart filled with kindness and benignity unto mankind , or love unto any but themselves ; in which frame and state of things , sin is as secure from mortification as in the practice of open lusts and debaucheries . but supposing that they made a real industrious attempt for the mortification of sin , what success have they had , what have they attained unto ? some of them have very wisely slipt over the whole work and duty of it , into a pleasing dream of perfection . and generally finding the fruitlesness of their attempt , and that indeed sin will not be mortified by the power of their light within , nor by their resolutions , nor by any of their austere outward appearances , nor peculiar habits or looks , which in this matter are openly pharisaical , they begin to give over their design . for who among all that pretend to any reverence of god , do more openly indulge themselves unto covetousness , love of the world , aemulation , strife , contentions among themselves , severe revenges against others , than they doe ; not to mention the filth and uncleanness they begin mutually to charge one another withall . and so will all self-devised wayes of mortification end . it is the spirit of god alone who leads us into the exercise of those duties whereby it may be carryed on . sect. ( secondly , ) it is required , that the duties to be used unto this end be rightly performed , in faith , unto the glory of god. without this , a multiplication of dutyes is an increase of burden and bondage , and that is all . now that we can perform no duty in this way or manner , without the especial assistance of the holy spirit , hath been sufficiently before evinced : and the duties which are appointed of god in an especial manner unto this end , are prayer , meditation , watchfulness , abstinence , wisdom or circumspection with reference unto temptations and their prevalency . not to go over these duties in particular , nor to shew wherein their especial efficacy unto this end and purpose doth consist , i shall only give some general rules concerning the exercising of our souls in them , and some directions for their right performance . sect. ( ) all these dutyes are to be designed and mannaged with an especial respect unto this end. it will not suffice that we are exercised in them in general , and with regard only unto this general end. we are to apply them unto this particular case , designing in and by them the mortification and ruine of sin . especially , when by its especial actings in us , it discovers it self in a peculiar manner unto us . no man who wisely considereth himself , his state and condition , his occasions and temptations , can be wholly ignorant of his especial corruptions and inclinations , whereby he is ready for halting , as the psalmist speaks . he that is so , lives in the dark to himself , and walks at peradventures with god , not knowing how he walketh , nor whither he goeth . david probably had respect hereunto , when he said , i have kept the wayes of the lord , and have not wickedly departed from my god ; for all his judgments were before me , and i did not put away his statutes from me . i was also upright before him , and i kept my self from mine iniquity , psal. . , , . he could have done nothing of all this , nor have preserved his integrity in walking with god , had he not known , and kept a continual watch upon his own iniquity , or that working of sin in him which most peculiarly inclined and disposed him unto evil. upon this discovery are we to apply these dutyes in a particular manner to the weakening and ruine of the power of sin. and as they are all usefull and necessary , so the circumstances of our condition will direct us , which of them in particular we ought to be most conversant in . sometimes prayer and meditation claim this place , as when our danger ariseth solely from our selves , and our own perverse inclinations , disorderly affections , or unruly passions ; sometimes watchfulness and abstinence , when sin takes occasion from temptations , concerns and businesses in the world ; sometimes wisdom and circumspection , when the avoydance of temptations and opportunities for sin , is in an especial manner required of us . these dutyes i say , are to be managed with a peculiar design to oppose , defeat and destroy the power of sin , into which they have a powerfull influence as designed of god unto that end. for , sect. ( ) all these duties rightly improved , work two wayes towards the end designed . . morally , and by way of impetration , namely , of help and assistance : . really , by an immediate opposition unto sin and its power , whence assimulation unto holiness doth arise . ( first , ) these duties work morally , and by way of impetration . i shall instance only in one of them , and that is prayer . there are two parts of prayer with respect unto sin and its power . ( ) complaints : ( ) petitions . . complaint . so is the title of psal. . the prayer of the afflicted when he is overwhelmed , and powreth out his complaint before the lord. so david expresseth himself , psal. . . attend unto me , and hear me , i mourn in my complaint , and make a noyse . his prayer was a dolefull lamentation . and psal. . . i powred out my complaint before him , i shewed before him my trouble . this is the first work of prayer , with respect unto sin , its power and prevalency . the soul therein pours out its complaints unto god , and sheweth before him the trouble it undergoes on the account thereof . and this it doth in an humble acknowledgement of its guilt , crying out of its deceit and violence . for all just and due complaint respecteth that which is grievous , and which is beyond the power of the complainer to relieve himself against . of this sort there is nothing to be compared with the power of sin , as to believers . sect. this therefore is and ought to be the principal matter and subject of their complaints in prayer . yea , the very nature of the whole case is such , as that the apostle could not give an account of it without great complaints , rom. . . this part of prayer indeed is with profligate persons derided and scorned , but it is acceptable with god , and that wherein believers find ease and rest unto their souls . for , let the world scoffe while it pleaseth , what is more acceptable unto god , than for his children , out of pure love unto him and holiness , out of fervent desires to comply with his mind and will , and thereby to attain conformity unto jesus christ , to come with their complaints unto him , of the distance they are kept from these things by the captivating power of sins , bewailing their frail condition , and humbly acknowledging all the evils that they are liable unto upon the account thereof ? would any man have thought it possible , had not experience convinced him , that so much luciferian pride and atheisme should possess the minds o● thy who would be esteemed christians , as to scoffe at and deride these things ? that any one should ever read the bible , or once consider what he is , and with whom he hath to doe , and to be ignorant of this duty ? but we have nothing to do with such persons , but to leave them to please themselves whilest they may , with these fond and impious imaginations . they will come either in this world , ( which we hope and pray for ) in their repentance to know their folly , or in another . i say , these complaints of sin , powred out before the lord , these cryings out of deceit and violence , are acceptable to god , and prevalent with him to give out aid and assistance . he owns believers as his children , and hath the bowels and compassion of a father towards them ; sin he knowes to be their greatest enemy , and which fights directly against their souls . will he then despise their complaints , and their bemoaning of themselves before him ? will he not avenge them of that enemy , and that speedily ? see jerem. . , , . men who think they have no other enemies , none to complain of , but such as oppose them , or obstruct them , or oppress them in their secular interests , advantages and concerns , are strangers unto these things . believers look on sin as their greatest adversary , and know that they suffer more from it than from all the world : suffer them therefore to make their complaints of it unto him who pities them , who will relieve them and avenge them . sect. . prayer is directly petitions to this purpose ; it consists of petitions unto god , for supplyes of grace to conflict and conquer sin withall . i need not prove this ; no man prayes as he ought , no man joyns in prayer with another who prayes as he ought , but these petitions are a part of his prayer . especially will they be so , and ought they so to be , when the mind is peculiarly engaged in the design of destroying sin . and these petitions or requests are , as far as they are gracious and effectual , wrought in us by the holy ghost , who therein maketh intercession for us according to the will of god. and hereby doth he carry on this work of the mortification of sin , for his work it is . he makes us to put up prevalent requests unto god , for such continual supplyes of grace , whereby it may be constantly kept under , and at length destroyed . and this is the first way whereby this duty hath an influence into mortification , namely , morally and by way of impetration . sect. ( secondly , ) this duty hath a real efficiency unto the same end. it doth its self ( when rightly performed , and duly attended unto ) mightily prevail unto the weakning and destruction of sin . for in and by fervent prayer , especially when it is designed unto this end , the habit , frame , and inclinations of the soul unto universal holiness , with a detestation of all sin , are increased , cherished , and strengthened . the soul of a believer is never raised unto a higher intension of spirit in the pursuit of , love unto , and delight in holiness , nor is more conformed unto it , or cast into the mould of it , than it is in prayer . and frequency in this duty , is a principal means to fix and consolidate the mind in the form and likeness of it ; and hence doe believers oft-times continue in , and come off from prayer above all impressions from sin , as to inclinations and complyances . would such a frame alwayes continue , how happy were we . but abiding in the duty is the best way of reaching out after it . i say therefore that this duty is really efficient of the mortification of sin , because therein all the graces whereby it is opposed and weakened , are excited , exercised , and improved unto that end ; as also the detestation and abhorency of sin is increased in us . and where this is not so , there are some secret flaws in the prayers of men , which it will be their wisdom to find out and heal . sect. fourthly , the holy spirit carrieth on this work by applying in an especial manner the death of christ unto us for that end . and this is another , thing which , because the world understandeth not , it doth despise . but yet in whomsoever the death of christ is not the death of sin , he shall dye in his sins . to evidence this truth , we may observe ( ) in general , that the death of christ hath an especial influence into the mortification of sin , without which it will not be mortified . this is plainly enough testified unto in the scripture . by his cross , that is , his death on the cross , we are crucified unto the world , gal. . . our old man is crucified with him , that the body of sin might be destroyed , rom. . . that is , sin is mortified in us by vertue of the death of christ , ( ) in the death of christ , with respect unto sin there may be considedered , . his oblation of himself , and . the application thereof unto us . by the first it is , that our sins are expiated as unto their guilt ; but from the latter it is , that they are actually subdued as to their power . for it is by an interest in , and a participation of the benefits of his death , which we call the application of it unto us . hereon are we said to be buried with him , and to rise with him , whereof our baptism is a pledge ; rom. . , . not in an outward representation , as some imagine of being dipped under the water , and taken up again ( which were to make one sign the sign of another , ) but in a powerful participation of the vertue of the death and life of christ , in a death unto sin , and newness of life in holy obedience , which baptisme is a pledge of , as it is a token of our initiation and implanting into him . so are we said to be baptized into his death ; or into the likeness of it , that is , into its power , ver . . ( ) the old man is said to be crucified with christ , or sin to be mortified by the death of christ , as was in part before observed on two accounts . ( ) of conformity . christ is the head , the beginning or idea , of the new creation ; the first born of every creature . whatever god designeth unto us therein , he first exemplified in jesus christ ; and we are predestinated to be conformed to the image of his son , rom. . . hereof the apostle gives us an express instance in the resurrection . christ the first fruits , afterwards they that are christs at his coming , cor. . . it is so in all things ; all that is wrought in us , it is in resemblance and conformity unto christ. particularly , we are by grace planted into the likeness of his death , rom. . . being made conformable unto his death , phil. . . and so to be dead with christ , col. . . now this conformity is not in our natural death , nor in our being put to death as he was ; for it is that which we are made partakers of in this life , and that in a way of grace and mercy . but christ died for sin , for our sin , which was the meritorious procuring cause thereof . and he lived again by the power of god. a likeness and conformity hereunto god will work in all believers . there is by nature a life of sin in them , as hath been declared . this life must be destroyed , sin must dye in us , and we thereby become dead unto sin . and as he rose again ; so are we to be quickened in and unto newness of life . in this death of sin consists that mortification which we treat about ; and without which we cannot be conformed unto christ in his death , which we are designed unto . and the same spirit which wrought these things in christ , will in the pursuit of his design , work that which answers unto them in all his members . sect. ( ) in respect of efficacy ; vertue goeth forth from the death of christ , for the subduing and destruction of sin . it was not designed to be a dead , unactive , passive example , but it is accompanied with a power conforming and changing us into its own likeness . it is the ordinance of god unto that end , which he therefore gives efficacy unto . it is by a fellowship or participation in his sufferings , that we are made conformable to his death , phil. . . this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is an interest in the benefit of his suffering ; we also are made partakers thereof . this makes us conformable to his death , in the death of sin in us . the death of christ is designed to be the death of sin ; let them who are dead in sin deride it whilest they please . if christ had not dyed , sin had never dyed in any sinner unto eternity . wherefore that there is a vertue and efficacy in the death of christ unto this purpose , cannot be denyed without a renuntiation of all the benefits thereof . on the one hand the scripture tells us , that he is our life , our spiritual life , the spring , fountain , and cause of it ; we have nothing therefore that belongs thereunto but what is derived from him . they cast themselves out of the verge of christianity , who suppose that the lord christ is no otherwise our life , or the authour of life unto us , but as he hath revealed and taught the way of life unto us ; he is our life as he is our head. and it would be a sorry head that should onely teach the feet to go , and not communicate strength to the whole body so to doe . and that we have real influences of life from christ , i have sufficiently proved before . unto our spiritual life doth ensue the death of sin ; for this on the other hand is peculiarly assigned unto his death in the testimonies before produced . this therefore is by vertue derived from christ , that is , in an especial manner from his death , as the scripture testifies . sect. all the enquiry is , how the death of christ is applyed unto us , or which is the same , how we apply our selves to the death of christ for this purpose . and i answer , we do it two wayes . ( ) by faith. the way to derive vertue from christ , is by touching of him . so the diseased woman in the gospel touched but the hemme of his garment , and vertue went forth from him to stay her bloody issue , math. . . it was not her touching him outwardly , but her faith which she acted then and thereby , that derived vertue from him . for so our saviour tells her in his answer , daughter be of good comfort , thy faith hath made thee whole . but unto what end was this touching of his garment ? it was only a pledge and token of the particular application of the healing power of christ unto her soul , or her faith in him in particular for that end. for at the same time many thronged upon him in a presse , so as his disciples marvelled he should ask who touched his cloaths ; mark . , . yet was not any of them advantaged but the poor sick woman . a great emblem it is of common profession on the one hand , and especial faith on the other . multitudes presse and throng about christ in a profession of faith and obedience , and in the real performance of many duties ; but no vertue goeth forth from christ to heal them . but when any one , though poor , though seemingly at a distance , gets but the least touch of him by especial faith , this soul is healed . this is our way with respect unto the mortification of sin. the scripture assures us , that there is vertue and efficacy in the death of christ unto that end. the means whereby we derive this vertue from him , is by touching of him , that is , by acting faith on him in his death , for the death of sin. sect. but how will this effect it , how will sin be mortified hereby ? i say , how , by what power and vertue were they healed in the wilderness , who looked unto the brazen serpent ? was it not because that was an ordinance of god , which by his almighty power he made effectual unto that purpose ? the death of christ being so as to the crucifying of sin , when it is looked on , or applyed unto by faith , shall not divine vertue and power go forth unto that end ? the scripture , and experience of all believers , give testimony unto the truth and reality thereof . besides , faith it self as acted on the death of christ , hath a peculiar efficacy unto the subduing of sin ; for , beholding him thereby as in a glass , we are changed into the same image ; cor. . . and that which we peculiarly behold , we are peculiarly transformed into the likeness of . and moreover , it is the only means whereby we actually derive from christ the benefits of our vnion with him ; from thence we have all grace , or , there is no such thing in the world. and the communication of it unto us , is in and by the actual exercise of faith principally . so it being acted with respect unto his death , we have grace for the killing of sin , and thereby become dead with him , crucified with him , buryed with him , as in the testimonies before produced . this is that which we call , the application of the death of christ unto us , or our application of our selves to the death of christ for the mortification of sin . and they by whom this means thereof is despised or neglected , who are ignorant of it , or do blaspheme it , must live under the power of sin , unto what inventions soever they turn themselves for deliverance . according as we abide and abound herein , will be our success . those who are careless and remiss , in the exercise of faith , by prayer and meditation , in the way described , will find that sin will keep its ground , and maintain so much power in them as shall issue in their perpetual trouble . and men who are much conversant with the death of christ , not in notions and lifeless speculations , not in natural or carnal affections , like those which are raised in weak persons by images and crucifixes , but by holy actings of faith , with respect unto what is declared in the scripture as to its power and efficacy , will be implanted into the likeness of it , and experience the death of sin in them continually . sect. ( ) we do it by love. christ as crucified is the great object of our love , or should so be . for he is therein unto sinners altogether lovely . hence one of the ancients cryed out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; my love is crucified , and why doe i stay behind . in the death of christ , do his love , his grace , his condescension , most gloriously shine forth . we may therefore consider three things with respect unto this love. ( ) the object of it . ( ) the means of the representation of that object unto our minds and affections . ( ) the effects of it as to the case in hand . the object of it is christ himself , in his unsearchable grace , his unspeakable love , his infinite condescension , his patient suffering , and victorious power , in his death , or dying for us . it is not his death absolutely , but himself , as all these graces conspicuously shine forth in his death , which is intended . and there are various wayes whereby this may be represented unto our minds . sect. ( ) men may doe it unto themselves by their own imaginations . they may frame and fancy dolorous things unto themselves about it , which is the way of persons under deep and devout superstitions . but no love in sincerity will ever be ingenerated towards jesus christ hereby . ( ) it may be done by others , in pathetical and tragical declarations of the outward part of christs sufferings . herein some have a great faculty to work upon the natural affections of their auditors ; and great passions accompanyed with tears and vows may be so excited . but for the most part , there is no more in this work , than what the same persons do find in themselves it may be , in the reading or hearing of a feigned story . for there is a sympathy in natural affections with the things that are their proper objects , though represented by false imaginations . ( ) it is done in the papacy , and among some others , by images , in crucifixes and dolorous pictures , whereunto they pay great devotion , with an appearance of ardent affections . but none of these are such a due representation of this object , as to ingenerate sincere love towards christ crucified in any soul. wherefore , ( ) this is done effectually only by the gospel , and in the dispensation of it according to the mind of god. for therein is jesus christ evidently crucified before our eyes , gal. . . and this is doth by proposing unto our faith , the grace , the love , the patience , the condescension , the obedience , the end and design of christ therein . so is christ eyed by faith as the proper object of sincere love. and being so stated , the effects of it , as of all true love , are , . adherence ; . assimulation . ( ) adherence ; love in the scripture is frequently expressed by this effect ; the soul of one did cleave or was knit unto another ; as that of jonathan to david , sam. . . so it produceth a firm adherence unto christ crucified , that makes a soul to be in some sence alwayes present with christ on the cross. and hence ( ) ensues assimulation or conformity . none treat of the nature or effects of love , but they assign this as one of them , that it begets a likeness between the mind loving , and the object beloved . and so i am sure it is in this matter . a mind filled with the love of christ as crucified , and represented in the manner and way before described , will be changed into its image and likeness , by the effectual mortification of sin , through a derivation of power and grace from thence for that purpose . sect. fifthly ; the holy ghost carryeth on this work by constant discoveries unto , and pressing on believers , on the one hand , the true nature and certain end of sin ; and on the other , the beauty , excellency , vsefulness and necessity of holiness , with the concerns of god , christ , the gospel , and their own souls therein . a rational consideration of these things , is all the ground and reason of mortification in the judgements of some men . but we have proved , that there are other causes of it also . and now i adde , that if we have no consideration of these things , but what our own reason is of it self able to suggest unto us , it will never be prevalent unto any sincere or permanent attempt in the mortification of any sin whatever . let men make the best of their reason they can , in the searching and consideration of the perverse nature and dreadfull consequents of sin , of the perfect peace and future blessedness which attendeth the practice of holiness , they will find an obstinacy and stubbornness in their hearts , not conquerable by any such reasonings or considerations : that conviction of sin and righteousness which is usefull and prevalent unto that end and purpose , is wrought in us by the holy ghost , joh. . . although he makes use of our minds , understandings , reasons , consciences , and the best of our consideration in this matter , yet if he give not a peculiar efficacy and power unto all , the work will not be effectual . when he is pleased to make use of reasons and motives taken from the nature and end of sin and holiness , unto the mortification of sin , they shall hold good , and bind the soul unto this duty , against all objections and temptations that would divert it whatever . sect. and thus i have briefly , and i confess weakly and obscurely , delineated the work of the holy ghost in the sanctification of them that do believe . many things might have been more enlarged , and particularly enquired into ; what have been discoursed , i judge sufficient to my present purpose . and i doubt not , but that what hath been argued from plain scripture and experience , is sufficient , as to direct us in the practice of true evangelical holiness , so with all sober persons to cast out of all consideration that fulsome product of pride and ignorance , that all gospel holiness consists in the practice of moral vertues . book v. chap. i. necessity of holiness from the consideration of the nature of god. ( ) the necessity of evangelical holiness owned by all christians : doctrines falsely charged with an inconsistency with it . ( ) though owned by all , yet practised by few , and disadvantageously pleaded for by many ; the true nature of it briefly expressed . ( ) first argument for the necessity of holiness from the nature of god ; frequently proposed unto our consideration for that end. ( ) this argument cogent and unavoidable ; pressed with its limitation . ( ) not the nature of god absolutely , but as he is in christ , the foundation of this necessity , and a most effectual motive unto the same end ; the nature and efficacy of that motive declared . ( ) the argument enforced , from the consideration of our conformity unto god by holiness ; with that communion and likeness with him which depend thereon ; ( ) with our future everlasting enjoyment of him . ( ) true force of that consideration vindicated ; merit rejected , ( ) and the substitution of morality in the room of gospel holiness . ( ) false accusations of the doctrine of grace , discarded ; and ( ) the neglect of the true means of promoting gospel obedience , charged . ( , . ) the principal argument farther enforced , from the preeminence of our natures and persons by this conformity to god ; ( ) and our accesses unto god thereby , in order unto our eternal enjoyment of him : ( ) as it also alone renders us usefull in this world unto others . ( ) two sorts of graces , by whose exercise we grow into conformity with god ; ( ) those that are assimulating , as faith , and ( ) love ; and ( ) those which are declarative of that assimulation ; as goodness or benignity , and ( ) truth . ( ) an objection against the necessity of holiness from the freedom and efficacy of grace , answered . sect. that wherewith i shall close this discourse is , the consideration of the necessity of that holiness which we have thus far described , unto all persons who make profession of the gospel , with the reasons of that necessity , and principal motives unto it . and for our encouragement in this part of our work , this necessity is such , as that it is by all sorts of christians allowed , pleaded for , and the thing it self pretended unto . for , whereas the gospel is eminently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tim. . . tit. . . the truth or doctrine which is according unto godliness , or that which is designed and every way suited unto the attaining , furtherance and practice of it , no men can with modesty refuse the tryal of their doctrines by their tendency thereunto . but what is of that nature , or what is an hinderance thereunto , that many are not yet agreed about . the socinians contend , that the doctrine of the satisfaction of christ doth overthrow the necessity of an holy life . the papists say the same , concerning the imputation of the righteousness of christ unto our justification . the same charge is laid by others against the doctrine of the gratuitous election of god , the almighty efficacy of his grace in the conversion of sinners , and of his faithfulness in the preservation of true believers in their state of grace unto the end : on the other hand , the scripture doth so place the foundations of all true and real holiness in these things , that without the faith of them , and an influence on our minds from them , it will not allow of any thing to be so called . sect. to examine the pretences of others concerning the suitableness of their doctrines unto the promotion of holiness , is not my present business . it is well that it hath alwayes maintained a conviction of its necessity , and carryed it through all different perswasions in christianity . in this one thing alone almost , do all christian agree ; and yet notwithstanding , the want of it , is , if not the onely yet the principal thing , whereby the most who are so called , are ruined . so ordinary a thing is it , for men to agree for the necessity of holiness , and live in the neglect of it , when they have so done . conviction comes in at an easie rate , as it were whether men will or no , but practice will stand them in pains , cost and trouble . wherefore , unto the due handling of this matter , some few things must be premised . as , ( first , ) it is disadvantageous unto the interest of the gospel , to have men plead for holiness with weak incogent arguments , and such as are not taken out of the stores of its truth , and so really affect not the consciences of men . and it is pernicious to all the concerns of holiness it self , to have that defended and pleaded for , under its name and title , which indeed is not so , but an vsurper of its crown and dignity ; which we shall afterwards enquire into . ( secondly , ) it is uncomely and unworthy , to hear men contending for holiness , as the whole of our religion , and in the mean time on all occasions , express in themselves an habit and frame of mind utterly inconsistent with what the scripture so calls , and so esteems . there is certainly no readier way on sundry accounts to unteach men all the principles of religion , all respect unto god and common honesty . and if some men did this only , as being at variance with themselves , without reflections on others , it might the more easily be borne . but to see or hear men proclaiming themselves in their whole course , to be proud , revengefull , worldly , sensual , neglecters of holy dutyes , scoffers at religion , and the power of it , pleading for an holy life , against the doctrine and practice of those who walked unblameably before the lord in all his wayes , yea upon whose breasts and foreheads was written holiness unto the lord , such as were most of the first reformed divines , whom they reflect upon , is a thing which all sober men do justly nauseate , and which god abhorres . but the further consideration here of i shal at present omit , and pursue what i have proposed . ( thirdly , ) in my discourse concerning the necessity of holiness , with the grounds and reasons of it , and arguments for it , i shall confine my self unto these two things . ( ) that the reasons , arguments and motives which i shall insist on , being such as are taken out of the gospel , or the scripture , are not only consistent and compliant with the great doctrines of the grace of god in our free election , conversion , justification , and salvation by jesus christ , but such as naturally flow from them , discover what is their true nature and tendency in this matter . ( ) that i shall at present suppose all along , what that holiness is which i do intend . now this is not that outward shew and pretence of it , which some plead for ; not an attendance unto , or the observation of some or all moral vertues only ; not a readiness for some acts of piety and charity , from a superstitious proud conceit of their being meritorious of grace or glory . but i intend that holiness which i have before described , which may be reduced to these three heads : ( ) an internal change or renovation of our souls , our minds , wills and affections by grace . ( ) an universal compliance with the will of god in all duties of obedience , and abstinence from sin , out of a principle of faith and love. ( ) a designation of all the actions of life unto the glory of god by jesus christ , according to the gospel : this is holiness ; so to be , and so to doe , is to be holy. and i shall divide my arguments into two sorts : . such as prove the necessity of holiness as to the essence of it , holiness in our hearts and natures ; . such as prove the necessity of holiness as to the degrees of it , holiness in our lives and conversations . sect. first then ; the nature of god as revealed unto us , with our dependance on him , the obligation that is upon us to live unto him , with the nature of our blessedness in the enjoyment of him , do require indispensibly that we should be holy. the holiness of gods nature is every where in the scripture made the fundamental principle and reason of the necessity of holiness in us . himself makes it the ground of his command for it , levit. . . for i am the lord your god , ye shall therefore sanctifie your selves , and ye shall be holy , for i am holy. so also chap. . . chap. . . and to shew the everlasting equity and force of this reason , it is transferred over to the gospel , pet. . , . as he which hath called you is holy , so be ye holy in all manner of conversation , because it is written , be ye holy , for i am holy . god lets them know , that his nature is such , as that unless they are sanctified and holy , there can be no such entercourse between him and them as ought to be between a god and his people . so he declares the sence of this enforcement of that precept to be , levit. . . i brought you out of the land of aegypt to be your god , ye shall therefore be holy , for i am holy. without this , the relation designed cannot be maintained , that i should be your god and you should be my people . to this purpose belongs that description given us of his nature , psal. . , , . for thou art not a god that hath pleasure in wickedness , neither shall evil dwell with thee . the foolish shall not stand in thy sight , thou hatest all workers of iniquity . thou shalt destroy them that speak lying , the lord will abhorre the bloody and deceitfull man. answerable unto that of the prophet ; thou art of purer eyes than to behold evil , and canst not look on iniquity , hab. . . he is such a god , that is , such is his nature , so pure , so holy , that previous to the consideration of any free acts of his will , it is evident , that he can take no pleasure in fools , lyars , or workers of iniquity . therefore joshua tells the people , that if they continued in their sins , they could not serve the lord , for he is an holy god , chap. . . all the service of unholy persons towards this god , is utterly lost and cast away , because it is inconsistent with his own holiness to accept of it . and our apostle argues in the same manner , heb. . , . let us have grace whereby we may serve god acceptably , with reverence and godly fear . for our god is a consuming fire . he layes his argument for the necessity of grace and holiness in the worship of god , from the consideration of the holiness of his nature , which as a consuming fire will devour that which is unsuited unto it , inconsistent with it . there would be no end of pursuing this reason of the necessity of holiness , in all places where it is proposed expressely in the scripture . i shall only adde in general , that god of old strictly required , that no unholy , no unclean , no defiling thing should be in the camp of his people , because of his presence among them who is himself holy , and without an exact observance hereof he declares , that he will depart and leave them . sect. if we had no other argument to prove the necessity of holiness , and that it is indispensibly required of us , but only this , that the god whom we serve and worship is absolutely holy , that his being and nature is such , as that he can have no delightful entercourse with any that are unholy , it were abundantly sufficient unto our purpose . he who resolveth not to be holy , had best seek another god to worship and serve , with our god he will never find acceptance . and therefore the heathen , who gave up themselves unto all filthiness with delight and greediness , to stifle the notions of a divine being , that they might not controll them in their sins and pleasures , fancied such gods to themselves as were wicked and unclean , that they might freely conform unto them , and serve them with satisfaction . and god himself lets us know , that men of wicked and flagitious lives , have some secret thoughts that he is not holy , but like themselves , psal. . . for if they had not , they could not avoid it , but they must either think of leaving him or their sins . sect. but we must yet further observe some things to evidence the force of this argument . as ( first , ) that unto us , in our present state and condition , the holiness of god as absolutely considered , merely as an infinite eternal property of the divine nature , is not the immediate ground of , and motive unto holiness , but it is the holiness of god as manifested and revealed unto us in christ jesus . under the first consideration , we who are sinners can make on conclusion from it , but that of joshua , he is an holy god , a jealous god , he will not forgive their iniquities , nor spare . this we may learn indeed from thence , that nothing which is unholy can possibly subsist before him , or find acceptance with him . but a motive and encouragment unto any holiness that is not absolutely perfect , no creature can take from the consideration thereof . and we doe not , we ought not to urge any such argument for the necessity of holiness , as cannot be answered and complyed wit by the grace of god as to the substance , though we come short in the degrees of it . my meaning is , that no argument can be rationally and usefully pleaded for the necessity of holiness , which doth not contain in its self an encouraging motive unto it . to declare it necessary for us , and at the same time impossible unto us , is not to promote its interest . they understand neither the holiness of god nor man , who suppose that they are absolutely and immediately suited unto one another , or that under that notion of it , we can take any encouraging motive unto our duty herein . nay no creature is capable of such a perfection in holiness , as absolutely to answer the infinite purity of the divine nature , without a covenant-condescention , job . . chap. . . but it is the holiness of god as he is in christ , and as in christ represented unto us , that gives us both the necessity and motive unto ours . sect. wherefore , god in dealing with his people of old in this matter , did not propose unto them to this end the absolute perfection of his own nature , but his being holy , as he dwelt among them , and was their god , that is in covenant , both which had respect unto jesus christ. in him all the glorious perfections of god are so represented unto us , as we may not thence onely learn our duty , but also be incouraged unto it . for , ( ) all the properties of god as so represented unto us , are more conspicuous , resplendent , alluring and attractive , than as absolutely considered . i know not what light into , and knowledge of the divine perfections , adam had in his state of innocency , when god had declared himself onely in the works of nature ; sufficient no doubt it was to guide him in his love and obedience , or that life which he was to live unto him . but i know that now , all our knowledge of god and his properties , unless it be that which we have in and by jesus christ , is insufficient to lead or conduct us in that life of faith and obedience , which is necessary unto us . he therefore gives us the light of the knowledge of his glory in the face of jesus christ , cor. . . that is , clear manifestations of his glorious excellencies . the light of the knowledge hereof is a clear , useful , saving perception and understanding of them . and this is not onely directive unto holiness , but also effective of it . for thus beholding the glory of the lord , we are changed into the same image , from glory to glory , chap. . . ( ) in particular . the fiery holiness of god , is represented unto us in christ , so , as that although it lose nothing of declaring the indispensable necessity of holiness in all that draw nigh to him , yet under such a contemperation with goodnesse , grace , love , mercy , condescension , as may invite and encourage us to endeavour after a conformity thereunto . sect. ( ) together with a representation of the holiness of god in christ , there is a revelation made of what holiness in us he doth require , and will accept . as was observed before , the consideration of it absolutely neither requires nor admitts of any but that which is absolutely perfect , and where there is any one failing , the whole of what we doe is condemned , jam. . . this therefore can only perplex and torture the soul of a sinner , by pressing on him at the same time the necessity and impossibility of holiness , isa. . . but now as god is in christ , through his interposition and meditation , he accepts of such an holiness in us , as we are capable of , and which no man hath any discouragement from endeavouring to attain . sect. ( ) there is in and by christ declared and administred a spiritual power of grace , which shall work this holiness in us , or that conformity unto the holiness of god which he doth require . from this fountain therefore we draw immediately as the reasons of the necessity , so prevalent motives unto holiness in our souls . hence some things may be inferenced . as ( first , ) that the mediation of christ , and in particular his satisfaction , is so farre from being an hinderance of , or a discouragement unto holiness , as some blasphemously pretend , that the great fundamental reason of it in us , namely , the holiness of god himself , can have no influence upon us , without the supposition of it and faith in it ; unless faith be built hereon , no sinner upon a view of gods holiness as absolutely considered , can have any other thoughts but those of cain , my sin is great it cannot be pardoned . god is an holy god , i cannot serve him , and therefore will depart out of his presence . but the holiness of god as manifested in jesus christ , including a supposition of satisfaction made unto what is required by its absolute purity , and a condescention thereon to accept in him , that holiness of truth and sincerity which we are capable of , doth equally maintain the indispensible necessity of it , and encourage us unto it . and we may see what contrary conclusions will be made on these different considerations of it : those who view it only in the first way , can come to no other issue in their thoughts but that which they express in the prophet , isa. . . who among us shall dwell with the devouring fire , who among us shall inhabit with everlasting burnings . god fiery holiness serves towards them unto no other end but to fill them with terror and despair . but other inferences are natural from the consideration of the same holiness , in the latter way . our god , saith the apostle , is a consuming fire ; what then , what follows as our duty thereon ? let us have grace whereby we may serve him acceptably with reverence and godly fear , heb. . , . there is no such forcible reason for , no such powerful motive unto our adherence unto him in holy obedience . such different conclusions will men make from these different considerations of the holiness of god , when once they come to be serious and in good earnest about them . sect. ( secondly , ) it follows from hence also , that our holiness under the new covenant , although it have the same general nature and one principal end with that which was required in the covenant of works , yet as it hath an especial spring and fountain which that had not , and relates unto sundry causes which the other had no concernment in , so it is not of the same especial use therewith . the immediate end and use of that holiness in us , was to answer the holiness of god absolutely as expressed in the law , whereon we should have been justified . this is now done for us by christ alone , and the holiness which god requireth of us , respects onely those ends which god hath proposed unto us , in compliance with his own holiness , as he will glorifie it in jesus christ ; which must be afterwards declared . ( secondly , ) we may consider in what particular instances the force of this argument is conveyed unto us , or what are the especial reasons why we ought to be holy because god is so . and they are three . sect. ( ) because herein consists all that conformity unto god , whereof in this world we are capable , which is our priviledge , preeminence , glory and honour . we were originally created in the image and likeness of god. herein consisted the priviledge , preeminence , order , and blessedness of our first state ; and that for the substance of it , it was no other but our holiness , is by all confessed . wherefore , without this conformity unto god , without the impress of his image and likeness upon us , we do not , we cannot stand in that relation unto god which was designed us in our creation . this we lost by the entrance of sin . and if there be not a way for us to acquire it again , if we do not so , we shall alwaies come short of the glory of god , and of the end of our creation . now this is done in and by holiness alone , for therein consists the renovation of the image of god in us , as our apostle expressely declares , ephes. . , , . with col. . . it is therefore to no purpose for any man to expect an interest in god , or any thing that will prove eternally to his advantage , who doth not endeavour after conformity unto him . for such a man despiseth all the glory that god designed unto himself in our creation , and all that was eminent and peculiarly bestowed upon our selves . sect. he therefore whose design is not to be like unto god , according to his measure , and the capacity of a creature , alwayes misseth both of his end , his rule , and his way . our saviour would have his disciples to do all things so , as that they may be the children of their heavenly father , matth. . . that is , like him , representing him , as children do their father . and the truth is , if this necessity of conformity unto god be once out of our view and consideration , we are easily turned aside by the meanest temptation we meet withall . in brief , without that likeness and conformity unto god , which consists in holiness , as we do under his eye bear the image of his great adversary the devil , so we can have no especial interest in him , nor hath he any in us . ( ) the force of the argument ariseth from the respect it bears unto our actual entercourse and communion with god : this we are called unto , and this in all our duties of obedience we must endeavour to attain . if there be not in them a real entercourse between god and our souls , they are all but uncertain beatings of the ayre . when we are accepted in them , when god is glorified by them , then have we in them this entercourse and communion with god. now whereas god is holy , if we are not in our measure holy according to his mind , this cannot be . for god neither accepts of any duties from unholy persons , nor is he glorified by them ; and therefore as unto these ends doth he expreslely reject and condemn them . it is a good duty to preach the word ; but unto the wicked god saith , what hast thou to doe to declare my statutes , or that thou shouldest take my covenant in thy mouth , seeing thou hatest instruction , and castest my words behind thee , psal. . , . seeing thou art unholy . to pray is a good duty ; but unto them that are not washed and made clean , and put not away the evil of their doings from before his eyes , saith god , when ye spread forth your hands i will hide mine eyes from you , and when ye make many prayers , i will not hear , isa. . , . and the like may be said of all other duties whatever . sect. it is certain therefore , that whereas god is holy , if we are not so , all the duties which we design or intend to perform towards him , are everlastingly lost , as unto their proper ends. for there is no entercourse nor communion between light and darkness : god is light , and in him is no darkness at all ; and if we say , we have fellowship with him , and walk in darkness , as all unholy persons doe , we lye , and doe not the truth ; but if we walk in the light as he is in the light , we have fellowship one with another ; and truely our fellowship is with the father , and with his son christ jesus , joh. . , . v. . now what man that shall consider this , unless he be infatuated , would for the love of any one sin , or out of conformity to the world , or any other thing , whereby the essence and truth of holiness is impeached , utterly lose and forfeit all the benefit and fruit of all those duties wherein perhaps he hath laboured , and which he hath , it may be , been at no small charge withall . but yet this is the condition of all men , who come short in any thing that is essentially necessary unto universal holiness . all they doe , all they suffer , all the pains they take in and about religious duties , all their complyance with convictions , and what they do therein within doors and without , is all lost , as unto the great ends of the glory of god , and their own eternal blessedness , as sure as god is holy. sect. ( ) it ariseth from a respect unto our future everlasting enjoyment of him . this is out utmost end , which if we come short of , ( life it self is the greatest loss ) better ten thousand times we had never been . for without it , a continuance in everlasting miseries is inseparable from our state and condition . now this is never attainable by any unholy person . follow holiness , saith our apostle , without which no man shall see god. for it is the pure in heart only that shall see god , matth. . . it is hereby that we are made meet for the inheritance of the saints in light , col. . . neither can we attain it before we are thus made meet for it . no unclean thing , nothing that defileth or is defiled , shall ever be brought into the glorious presence of this holy god. there is no imagination wherewith mankind is besotted , more foolish , none so pernicious as this , that persons not purified , not sanctified , not made holy in this life , should afterwards be taken into that state of blessedness which consists in the enjoyment of god. there can be no thought more reproachfull to his glory , nor more inconsistent with the nature of the things themselves . for neither can such persons enjoy him , nor would god himself be a reward unto them . they can have nothing whereby they should adhere unto him as their chiefest good , nor can see any thing in him that should give them rest or satisfaction ; nor can there be any medium whereby god should communicate himself unto them , supposing them to contue thus unholy , as all must doe who depart out of this life in that condition . holiness indeed is perfected in heaven , but the beginning of it is inviolably and unalterably confined to this world ; and where this fails , no hand shall be put unto that work unto eternity . all unholy persons therefore who seed and refresh themselves with hopes of heaven and eternity , doe it meerly on false notions of god and blessedness , whereby they deceive themselves . heaven is a place where as well they would not be , as they cannot be ; in it self it is neither desired by them , nor fit for them . he that hath this hope indeed , that he shall see god , purifieth himself even as he is pure , joh. . . . there is therefore a manifold necessity of holiness impressed on us , from the consideration of the nature of that god whom we serve and hope to enjoy , which is holy. sect. i cannot pass over this consideration , without making some especial improvement of it . we have seen how all our concernment and interest in god both here and hereafter , do depend on our being holy. they invented a very effectual means for the prejudicing , yea indeed a fatal engine for the ruine of true holiness in the world , who built it on no other bottome , nor pressed it on any other motive , but that the acts and fruits of it were meritorious in the sight of god. for whether this be believed and complyed withall or not , true holiness is ruined , if no other more effectual reason be substituted in its room . reject this motive , and there is no need of it ; which i am perswaded hath really taken place in many , who being taught that good deeds are not meritorious , have concluded them useless . comply with it , and you destroy he nature of true holiness , and turn all the pretended duties of it into fruits and effects of spiritual pride and blind superstition . but we see the necessity of it with respect unto god , hath other foundations suited unto , and consistent with the grace and love and mercy of the gospel . and we shall fully shew in our progress , that there is not one motive unto it , that is of any real force or efficacy , but perfectly complyes with the whole doctrine of the free undeserved grace of god towards us by jesus christ ; nor is there any of them which gives the least countenance unto any thing of worth in our selves , as from our selves , or that should take us off from an absolute and universal dependance on christ for life and salvation . but yet such they are , as render it as necessary unto us to be holy , that is , to be sanctified , as to be justified . he that thinks to please god , and to come to the enjoyment of him without holiness , makes him an unholy god , putting the highest indignity and dishonour imaginable upon him . god deliver poor sinners from this deceit . there is no remedy , you must leave your sins , or your god. you may as easily reconcile heaven and hell , the one remaining heaven and the other hell , as easily take away all difference between light and darkness , good and evil , as procure acceptance for unholy persons with our god. some live without god in the world ; whether they have any notion of his being or no , is not material : they live without any regard unto him , either as unto his present rule over them , or his future disposal of them . it is no wonder if holiness , both name and thing , be universally despised by these persons ; their design being to serve their lusts to the utmost , and immerse themselves in the pleasures of the world , without once taking god into their thoughts , they can do no otherwise . but for men who live under some constant sense of god , and an eternal accountableness unto him , and thereon do many things he requires , and abstain from many sins that their inclinations and opportunities would suggest and prompt them unto , not to endeavour after that universal holiness which alone will be accepted with him , is a deplorable folly. such men seem to worship an idol all their dayes . for he that doth not endeavour to be like unto god , doth contrarily think wickedly that god is like unto himself . it is true , our interest in god is not built upon our holiness , but it is as true , that we have none without it . were this principle once well fixed in the minds of men , that without holiness no man shall see god , and that enforced from the consideration of the nature of god himself , it could not but influence them unto a greater diligence about it , than the most seem to be engaged in . sect. there is indeed amongst us a great plea for morality , or for moral vertue ; i wish it be more out of love to vertue its self , and a conviction of its vsefulness , than out of a design to cast contempt on the grace of our lord jesus christ and the gospel , as it is declared by the faithfull dispensers of it . however , we are bound to believe the best of all men . where we see those who so plead for moral vertues , to be in their own persons , and in their lives , modest , sober , humble , patient , self-denying , charitable , usefull towards all , we are obliged to believe , that their pleas for moral vertue proceed from a love and liking of it . but where men are proud , furious , worldly , revengefull , profane , intemperate , covetous , ambitious , i cannot so well understand their declamations about vertue . only i would for the present enquire , what it is that they intend by their morality . is it the renovation of the image of god in us by grace ? is it our conformity from thence unto him in his holiness ? is it our being holy in all manner of holiness , because god is holy ? is it the acting of our souls in all duties of obedience , from a principle of faith and love , according to the will of god , whereby we have communion with him here , and are lead towards the enjoyment of him ? if these are the things which they intend , what is the matter with them ? why are they so afraid of the words and expressions of the scripture ? why will they not speak of the things of god in words that the holy ghost teacheth ? men never dislike the words of god , but when they dislike the things of god ; is it because these expressions are not intelligible , people do not know what they mean , but this of moral vertue they understand well enough ? we appeal to the experience of all that truely fear god in the world unto the contrary . there is none of them , but the scripture expressions of the causes , nature , work and effects of holiness , do convey a clear experimental apprehension of them unto their minds : whereas , by their moral vertue , neither themselves , nor any else , do know what they intend , since they do or must reject the common received notion of it , for honesty amongst men . if therefore they intend that holiness hereby which is required of us in the scripture , and that particularly on the account of the holiness of that god whom we serve , they fall into an high contempt of the wisdom of god , in despising of those notices and expressions of it , which being used by the holy ghost , are suited unto the spiritual light and understanding of believers ; substituting their own arbitrary , doubtfull , uncertain sentiments and words , in their room and place . but if it be something else which they intend , as indeed ( evidently it is , nor doth any man understand more in the design , than sobriety and vsefulness in the world , things singularly good in their proper place ) then it is no otherwise to be looked on , but as a design of sathan to undermine the true holiness of the gospel , and to substitute a deceitfull and deceiving cloud or shadow in the room of it . sect. and moreover , what we have already discoursed , doth abundantly evince the folly and falshood of those clamorous accusations , wherein the most important truths of the gospel are charged as inconsistent with , and as repugnant unto holiness . the doctrine , say the socinians , of the satisfaction of christ , ruines all care and endeavours after an holy life : for when men do believe that christ hath satisfied the justice of god for their sins , they will be enclined to be careless about them , yea to live in them . but as this supposition doth transform believers into monsters of ingratitude and folly , so it is built on no other foundation than this , that if christ take away the guilt of sin , there is no reason in the nature of these things , nor mentioned in the scripture why we should need to be holy , and keep our selves from the power , filth and dominion of sin , or any way glorifie god in this world ; which is an inference weak , false and ridiculous . the papists and others with them , lay the same charge on the doctrine of justification through the imputation of the righteousness of christ unto us . and it is wonderfull to consider with what virulent railing this charge is managed by the papists , so with what scorn and scoffing , with what stories and tales some amongst our selves endeavour to expose this sacred truth to contempt , as though all those by whom it is believed , must consequently be negligent of holiness and good works . now although i deny not , but that such men may find a great strength of connexion between these things in their own minds , seeing there is a principle in the corrupt heart of man to turn the grace of god into lasciviousness , yet ( as shall in due time be proved ) this sacred truth is both doctrinally and practically the great constraining principle unto holiness and fruitfulness in obedience . for the present i shall return no other answer unto those objections , but that the objectors are wholly mistaken in our thoughts and apprehensions concerning that god whom we serve . god in christ whom we worship , hath so revealed his own holiness unto us , and what is necessary for us on the account thereof , as that we know it to be a foolish , wicked and blasphemous thing , for any one to think to please him , to be accepted with him , to come to the enjoyment of him , without that holiness which he requireth , and from his own nature cannot but require . that the grace or mercy , or love of this god , who is our god , should encourage those who indeed know him , unto sin , or countenance them in a neglect of holy obedience to him , is a monstrous imagination . there are as i shall shew afterwards , other invincible reasons for it , and motives unto it . but the owning of this one consideration alone , by them who believe the grace of the gospel , is sufficient to secure them from the reproach of this objection . sect. moreover , from what hath been discoursed , we may all charge our selves with blame for our sloth and negligence in this matter . it is to be feared , that we have none of us endeavoured as we ought , to grow up into this image and likeness of god. and although for the main of our duty herein , our hearts may not condemn us , yet there are no doubt sundry things that belong unto it , wherein we have all failed . our likeness unto god , that wherein we bear his image , is our holiness , as hath been declared . wherever there is the holiness of truth before described , in the essence of it , there is a radical conformity and likeness unto god. in the first communication of it unto us , through the promises of the gospel , we are made partakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the divine nature , pet. . . such a new spiritual nature as represents that of god himself : being begotten by him , we are made partakers of his nature . but though all children do partake of the nature of their parents , yet they may be , and some of them are very deformed , and bear very little of their likeness . so is it in this matter ; we may have the image of god in our hearts , and yet come short of that likeness unto him in its degrees and improvement which we ought to aim at . and this happens two wayes ; ( ) when our graces are weak , withering , and unthrifty ; for in their flourishing and fruit-bearing is our likeness unto god evidenced , and in them doth the glory of god in this world consist . ( ) when by the power of our corruptions or our temptations , we contract a deformity ; something that hath the likeness of the old crooked serpent . where either of these befall us , that our graces are low and thriftless ; that our corruptions are high and active , frequently discovering themselves ; there , though the image of god may be in us , there is not much of his likeness upon us , and we come short of our duty , in this great and fundamental duty of our faith and profession . so far as it is thus with us , may we not , ought we not greatly to blame our selves ? why are we so slow , so negligent in the pursuit of our principal interest and happiness ? why do we suffer every thing , why do we suffer any thing to divert our minds from , or retard our endeavours in this design ? wherefore , that i may contribute something to the awakening of our diligence herein , i shall adde some few motives unto it , and some directions for it , that herein we may be found perfecting holiness in the fear of the lord , which is the only way whereby we may be like unto him , in this world. sect. first , in our likeness unto god , consists the excellency and preeminence of our nature , above that of all other creatures in the world , and of our persons above those of other men , who are not partakers of his image . for , ( ) with reference unto other things , this is the highest excellency that a created nature is capable of . other things had external impressions of the greatness , power , and goodness of god upon them ; man alone in this lower world was capable of the image of god in him . the perfection , the glory , the preeminence of our nature in the first creation , was expressed only by this , that we were made in the image and likeness of god , gen. . , . this gave us a preeminence above all other creatures , and hence a dominion over them ensued . for although god made a distinct grant of it unto us , that we might the better understand and be thankfull for our priviledge ; yet was it a necessary consequence of his image in us . and this is that which james respects , where he tells us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every nature , the nature of all things in their several kinds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is tamed , that is , subjected to the nature of man. he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gen. . . by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the lxx . render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , subdue it . but being not contented to be like god , that is in holiness and righteousness , we would be as god in wisdom and soveraignty ; and not attaining what we aymed at , we lost what we had , gen. . . being in honour we continued not , but became like the beasts that perish , psal. . . we were first like god , and then like beasts , pet. . . by the loss of the image of god , our nature lost its preeminence , and we were reduced into order amongst perishing beasts . for notwithstanding some feeble reliques of this image yet abiding with us , we have really , with respect unto our proper end , in our lapsed condition , more of the bestial nature in us , than of the divine . wherefore the restauration of this image in us by the grace of jesus christ , ephes. . . col. . , is the recovery of that preeminence and priviledge of our nature which we had foolishly lost . hereby there is an impression again made upon our natures of the authority of god , which gives us a preeminence above other creatures , and a rule over them ; yea , that whole dominion which mankind scrambles for with craft and violence , over the residue of the creation , depends on this renovation of the image of god in some of them . not that i judge that mens right and title to their portion and interests in this world , doth depend on their own personal grace or holiness ; but that if god had not designed to renew his image in our nature by jesus christ , and as the foundation thereof to take our nature into vnion with himself in the person of his son , and thereby to gather up all things unto a new head in him , and to make him the first-born of the creation , the head and heir of all , he would not have continued any thing of right or title therein . it was upon the promise and the establishment of the new-covenant , that this right was restored unto us . so it is expressed in the renovation of the covenant with noah and his children , gen. . , . god blessed noah and his sons , and said unto them , be fruitfull and multiply , and replenish the earth ; and the fear of you , and the dread of you shall be upon every beast of the earth , and upon every fowl of the air , and upon all that moveth on the earth , and upon all the fishes of the sea , into your hand are they delivered ; which is an expresse renovation of the grant made unto us at our first creation , gen. . . the right whereunto we had lost , in our loss of the image of god. and therefore in that service wherein the creature is continued unto mankind , it is made subject to vanity , and put into bondage , in which state though it groan , and look out as it were for deliverance , it must continue until god hath accomplished the whole design of the glorious liberty of his children , rom. . , . whatever they may pride themselves in , their parts or enjoyments , however they may sport themselves in the vse or abuse of other creatures , if this image of god be not renewed in them , they have really no great preeminence above the things which perish under theirhands , pet. . . god having exalted our natures by union with himself in the person of his son , requires of us to preserve its dignity above others . sect. ( ) again , this is that which gives priviledge and preeminence unto the persons of some above others ; the righteous , saith the wiseman , is more excellent than his neighbour , prov. . . it is seldom that this is so upon the account of civil wisdom , wealth , greatness , or power . there is nothing can establish this general rule , but their conformity and likeness to god. hence are such persons called the saints in the earth , and the excellent , psal. . . both the terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do first belong properly to god. he above is absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or holy ; and he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal. . . unto men they are ascribed upon their likeness unto him in holiness . this makes them the saints and excellent in the earth , that gives them a preeminence of office and authority in some above others . and this dignity of office reflects a dignity of person on them who are vested in it , and communicates a preeminence unto them ; for their office and authority is from god , which gives both it and them a real priviledge and honour above others . but that which is originally in and from persons themselves , is solely from the renovation of the image of god in them , and is heightned and increased according to the degrees they attain in the participation of it . the more holy , the more honorable . hence wicked men in the scripture are said to be vile , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal. . . quisquiliae hominum , trifling vilenesses ; and the righteous are said to be precious and valuable . and hence it is , that there hath oft-times an awe been put on the spirits of vile and outragious sinners , from the appearances of god in holy persons . and indeed at all times , where men do eminently bear a conformity to god in holiness , wicked men exasperated by their secular interests , prejudices , and an unconquerable adherence to their lusts , may oppose , revile , reproach and persecute them , but secretly in their hearts they have an awe from the likeness of god in them , whence they will sometimes dread them , sometimes flatter them , and sometimes wish that they were not , even as they deal with god himself . why doe we weary our selves about other things ? why doe we spend our labour in vain , and our strength for that which is not bread ? such will all endeavours after any other excellency at length appear . sect. herein lyes the whole of that dignity which our nature was made for , and is capable of ; sin is the sole debasement of it , that alone whereby we render our selves base and contemptible . mens self-pleasing in the wayes and fruits of it , or in worldly advantages , and their mutual applauses of one another , will suddenly vanish into smoak . it is holiness alone that is honourable , and that because there is in it the image and representation of god. i think we are satisfied , that the dignity of professors above others , doth not consist in worldly or secular advantages , for they are very few who have them ; not many wise men after the flesh , not many mighty , not many noble are called , cor. . . nor doth it consist in spiritual gifts ; many who have excelled us , not onely in the degree of them , but in the kind also , who have had extraordinary gifts of the spirit , shall be shut out of heaven with the worst of the world , matth. . . many shall say unto me in that day , lord , lord , have we not prophesied in thy name , and in thy name cast out devils , and in thy name wrought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many miraculous work ? which is more than any of us can say ; yet christ will profess unto them , i never knew you , depart from me , ye that work iniquity , you unholy persons . nor is it in profession it self . many make it is rigid austerities , renunciation of the world , and outward works of charity , beyond the most of us , and yet perish in their superstitions . nor is it in the purity of worship , without such mixtures of humane inventions as others defile the service of god withal . for multitudes may be made partakers thereof in the great house of god , and yet be vessels of wood and stone , who being not purged from sin , are not vessels to honour , sanctified and meet for the masters use , tim. . , . it consists therefore alone in that likeness unto god , which we have in and by holiness , with what doth attend it , and is inseparable from it . where this is not , no other thing will exempt us from the common herd of perishing mankind . sect. secondly , according unto our growth and improvement in this likeness unto god , are our accesses and approaches towards glory . we are drawing every day towards our natural end whether we will or no ; and if we doe not therewithall draw nearer towards our supernatural end in glory , we are most miserable . now men doe but deceive themselves , if they suppose that they are approaching towards glory in time , if they are not at the same time making nearer unto it in grace ; it is some representation of future glory , that therein we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luk. . . like , or equal unto angels . but that respects one particular only of that state . it is a far more excellent description of it , that we shall be like unto god , when he shall appear we shall be like him , for we shall see him as he is , john . . our glory as subjectively considered , will be our likeness unto god according to the capacity of creatures . and it is the highest folly for any to think that they shall love that hereafter , which now they hate ; that that will be their glory which they now abhorre ; such sottish contradictions are the minds of men filled withall . there is nothing in this world which they more despise , than to be like unto god , and they hate every one that is so ; yet pretend a desire and expectation of that estate wherein they shall be so , which is a being so for ever . but this will be our glory ; to behold the face of god in righteousness , and to be satisfied with his likeness , psal. . . how then shall we make approaches towards this glory spiritually , which at least may answer the approaches we make towards our ends naturally , seeing not to do so , is folly and intolerable negligence ? we have no other way , but thriving and growing in that likeness of god which we have here in holiness . hereby alone are we transformed into the image of god , from glory to glory ; cor. . . from one glorious degree of grace unto another , untill one great change shall issue all grace and holiness in eternal glory : and in our desires for heaven , if they are regular , we consider not so much our freedom from trouble as from sin ; nor in our aym in the first place so much at compleat happiness , as perfect holiness . and they who desire heaven , as that which would only ease them of their troubles , and not as that which will perfectly free them of sin ; will fall into a state wherein sin and trouble shall be eternally inseperable . as therefore we would continually tend towards our rest and blessedness , as we would have assured and evident pledges of it in our own souls , as we would have fore-tastes of it , and an experimental acquaintance with it , ( as who would not know as much as is possible of his eternal blessedness ) this is the design which we ought to pursue . it is to be feared , that the most of us know not how much of glory may be in present grace , nor how much of heaven may be attained in holiness on the earth . we have a generation amongst us , that would fain be boasting of perfection , whilest in their minds they are evidently under the power of darkness , corrupt in their affections , and worldly in their lives . but our duty it is , to be alwayes perfecting holiness in the fear of the lord. this pursued in a due manner , is continually transforming the soul into the likeness of god. much of the glory of heaven may dwell in a simple cottage . and poor persons , even under ragges , may be very like unto god. sect. thirdly , it is from our likeness and conformity unto god alone , that we are or may be usefull in the world in a due manner and order . i shall have occasion to speak more unto this afterwards , and shall therefore here only touch upon it , with respect unto one concernment or circumstance . god is the great preserver and benefactor of the whole creation : he is good and doth good , the sole cause and fountain of all good , that in any kind , any creature is made partaker of . and there is no property of god more celebrated in the scripture than this of his goodness , and his giving out of the fruits of it to all his creatures . and he is so only good , that there is nothing so in any sence but by a participation of it , and a likeness unto him therein . they therefore who are like unto god , and they only , are usefull in this world. there is indeed , or at least there hath been , much good , usefull good done by others , on various convictions , and for various ends : but there is one flaw or other in all they doe . either superstition , or vain-glory , or selfishness , or merit , or one thing or other , gets into all the good that is done by unholy persons , and brings death into the pot , so that although it may be of some use in particulars , unto individual persons , in some seasons , it is of none unto the general good of the whole . he that bears the likeness of god , and in all that he doth , acts from that principle , he alone is truely usefull , represents god in what he doth , and spoyls it not by false ends of his own . if therefore we would keep up the priviledge and preeminence of our nature and persons , if we would make due and daily accessions towards glory and blessedness , if we would be of any real use in this world , our great endeavour ought to be , to grow up more and more into this likeness of god , which consists in our holiness . sect. it will , therefore , or it may be justly here enquired , how or what we may doe , that we may thrive and grow up more and more into this likeness unto god. to remit other considerations unto their proper place , at present i answer , that there are some graces of holiness that are effectually assimulating , and others that are declarative , and expressive of this likeness of god in us . ( first . ) those of the first sort , which have a peculiar efficacy to promote the likeness of god in our souls , are faith and love , in whose constant exercise we ought to abide and abound , if we intend to grow in likeness and conformity to god. sect. ( ) faith is a part of our holiness , as it is a grace of the sanctifying spirit , and it is a principle of holiness as it purifies the heart , and is effectual by love. the more faith is in its due and proper exercise , the more holy we shall be , and consequently the more like unto god. this were a large theme , i shall confine it unto one instance . the glorious properties of god , as we have shewed before , are manifested and revealed in jesus christ , in his face do they shine forth . the only way whereby we behold them , whereby we have an intuition into them , is by faith. in christ are the glorious excellencies of god represented unto us , and by faith do we behold them . and what is the effect hereof ? we are changed into the same image and likeness , from glory to glory , cor. . . this is the great mystery of growing in holiness , and thriving in the image of god , which the world being ignorant of , have laboured in vain by other means to satisfie their notions and convictions . but this is the great way and means of it , appointed and blessed of god unto that purpose ; namely , constantly by faith , in a way of believing the revelation made in the gospel , to view , behold , and contemplate on the excellencies of god , his goodness , holiness , righteousness , love and grace , as manifested in jesus christ ; and that so as to make use of , and apply unto our selves and our condition the effects and fruits of them , according to the promise of the gospel . this is the great arcanum of growing up into the likeness of god ; without which , however men may multiply duties in a complyance with their convictions , they will have never the more conformity to god. and all professors who come short in this matter , do or may know , that it ariseth from their want of a constant exercise of faith on god in christ. if therefore we have a real design , of being yet more like unto god , which is our priviledge , safety , glory , blessedness , this is the way we must take for its accomplishment . abound in actings of faith , and we shall thrive in holiness . and they are but acts of presumption under the name of faith , which do not infallibly produce this effect . sect. ( ) love hath the same tendency and efficacy . i mean , the love of god. he that would be like unto god must be sure to love him , or all other endeavours to that purpose will be in vain . and he that loves god sincerely , will be like him . under the old testament none in his general course so like unto god as david , called therefore the man after gods own heart ; and none ever made greater expressions of love unto him , which occurre continually in the psalms . and let men take what pains they can in acts and duties of obedience , if they proceed not from a principle of divine love , their likeness unto god will not be encreased by them . all love in general hath an assimulating efficacy , it casts the mind into the mould of the thing beloved . so love of this world makes men earthly minded ; their minds and affections grow earthy , carnal and sensual . but of all kinds divine love is most effectual to this purpose , as having the best , the most noble , proper and attractive object . it is our adherence unto god with delight , for what he is in himself , as manifested in jesus christ. by it we cleave unto god , and so keep near him , and thereby derive transforming vertue from him . every approach unto god by ardent love and delight is transfiguring . and it acts it self continually by ( ) contemplation ; ( ) admiration , and ( ) delight in obedience . . love acts it self by contemplation . it is in the nature of it to be meditating and contemplating on the excellencies of god in christ. yea , this is the life of it , and where this is not , there is no love. an heart filled with the love of god , will night and day be exercising it self in and with thoughts of gods glorious excellencies , rejoycing in them . this the psalmist exhorts us unto , psal. . . sing unto the lord , o ye saints of his , and give thanks at the remembrance of his holiness . and love will do the same with respect unto all his other properties . see to this purpose , psal. . throughout . and this will further our likeness unto him ; our minds by it will be changed into the image of what we contemplate , and we shall endeavour , that our lives be conformed thereunto . sect. . it works by admiration also . that is the voyce of love ; how great is his goodness ! how great is his beauty ! zech. . . the soul being as it were ravished with that view which it hath of the glorious excellencies of god in christ , hath no way to express its affections but by admiration . how great is his goodness ! how great is his beauty ! and this beauty of god is that sweetness and holy symmetry of glory , ( if i may be allowed to speak so improperly ) in all the perfections of god , being all in a sweet correspondency exalted in christ , which is the proper object of our love. to see infinite holiness , purity and righteousness , with infinite love , goodness , grace and mercy , all equally glorified in and towards the same things and persons , one glimpse whereof is not to be attained in the world out of christ ; is that beauty of god which attracts the love of a believing soul , and fills it with an holy admiration of him . and this also is a most effectual furtherance of our conformity unto him , which without these steps we shall labour in vain after . sect. . again , love gives delight in obedience , and all the duties of it . the common instance of jacob is known , of whom it is said , that his seven years service seemed short , and so easie to him , for the love he bare to rachel . he did that with delight , which he would not afterwards undergoe for the greatest wages . but we have a greater instance : our lord jesus christ sayes concerning all the obedience that was required of him ; thy law o god is in my heart , i delight to do thy will. and yet we know how terrible to nature were the things he did and suffered in obedience to that law. but his unspeakable love to god and the souls of men , rendred it all his delight . hence follows intension and frequency in all the duties of it . and where these two are , intension of mind and spirit , with a frequency of holy duties , both proceeding from delight , there holiness will thrive , and consequently we shall do so in our conformity to god. in brief , love and likeness unto god are inseperable , and proportionate unto one another . and without this , no duties of obedience are any part of his image . sect. ( secondly . ) there are graces which are declarative of this assimulation , or which evidence and manifest our likeness unto god. i shall instance only in two of them . ( ) and the first is such , as i shall give many names unto it is its description , as the scripture doth also , but the thing intended is one and the same . this is goodness , kindness , benignity , love , with readiness to do good , to forgive , to help and relieve , and this towards all men , on all occasions . and this also is to be considered in opposition unto an evil habit of mind exerting it self in many vices , which yet agree in the same general nature ; such are anger , wrath , envy , malice , revenge , frowardness , selfishness ; all which are directly opposite to the grace of holiness , at present instanced in and pleaded for . and this i fear , is not so considered as it ought to be : for if it were , it would not be so common a thing as it may be it is , for men to plead highly for the imitation of god , and almost in all they doe , give us a full representation of the devil . for as this universal benignity and love to all , is the greatest representation of the nature of god on the earth ; so is fierceness , envy , wrath and revenge , of that of the devil . would we then be like unto our heavenly father , would we manifest that we are so unto his glory , would we represent him in and unto the world , it must be by this frame of spirit , and actings constantly suited thereunto . this our blessed saviour instructs us in and unto , matth. . , . a man , i say , thus good , his nature being cured and rectified by grace , thence usefull , and helpfull , free from guile , envy and selfishness , pride and elation of mind , is the best representation we can have of god on the earth , since the humane nature of christ was removed from us . sect. this therefore we are to labour after , if we intend to be like god , or to manifest his glory in our persons and lives unto the world. and no small part of our holiness consists herein . many lusts , corruptions , and distempered passions are to be subdued by grace , if we design to be eminent . strong bents and inclinations of mind to comply with innumerable provocations and exasperations that will befall us , must be corrected and discarded . many duties be constantly attended unto , and sundry graces kept up to their exercise . the whole drove of temptations , all whose force consists in a pretence of care for self , must be scattered or resisted . and hence it is , that in the scripture a good man , a merciful man , an usefull , liberal man , is frequently spoken of by way of eminency and distinction , as one whom god hath an especial regard unto , and concerning whom there are peculiar promises . when men live to themselves , and are satisfied that they doe no hurt , though they doe no good ; are secure , selfish , wrathfull , angry , peevish , or have their kindness confined to their relations , or otherwise are little usefull but in what they are prest unto , and therein come off with difficulty in their own minds , who esteem all lost that is done for the relief of others , and the greatest part of wisdom to be cautious , and disbelieve the necessities of men ; in a word , that make self and its concernments the end of their lives ; whatever otherwise their profession be , or their diligence in religious duties , they doe very little either represent or glorifie god in the world . if we therefore design to be holy , let us constantly in our families , towards our relations , in churches , in our conversations in the world , and dealings with all men , towards our enemies and persecutors , the worst of them , so far as they are ours only , towards all mankind as we have opportunity , labour after conformity unto god , and to express our likeness unto him , in this philanthropy , goodness , benignity , condescention , readiness to forgive , to help and relieve , without which we neither are , nor can be the children of our father which is in heaven . sect. especially is this frame of heart , and actings suitable therunto , required of us with respect unto the saints of god , unto believers . even god himself , whom we are bound to imitate , and a conformity unto whom we are pressing after , doth exercise his benignity and kindness in a peculiar manner towards them , tim. . . he is the saviour of all men , but especially of them that believe . there is a specialty in the exercise of his saving goodness towards believers . and in answer hereunto , we are likewise commanded to doe good unto all men , but especially unto them who are of the houshould of faith , gal. . . although we are obliged to the exercise of the goodness before described , unto all men whatever , as we have opportunity ; so we are allowed , yea we are enjoyned a peculiar regard herein unto the houshold of faith. and if this were more in exercise , if we esteemed our selves , ( notwithstanding the provocations and exasperations which we meet withall , or suppose we doe so , when perhaps none are given us , or intended us ) obliged to express this benignity , kindness , goodness , forbearance , and love towards all believers in an especial manner ; it would prevent or remove many of those scandalous offences and animosities that are among us . if in common we doe love them that love us , and doe good to them that doe good to us , and delight in them who are of our company and go the same way with us , it may advance us into the condition of pharisees and publicanes , for they did so also . but if among believers , we will take this course , love them only , delight in them only , be open and free in all effects of genuine kindness , towards them who go our way , or are of our party , or are kind and friendly to us , or that never gave us provocations really , nor in our own surmizes ; we are so far , and therein worse than either pharisees or publicanes . we are to endeavour conformity and likeness unto god , not only as he is the god of nature , and is good unto all the works of his hands ; but as he is our heavenly father , and is good , kind , benign , merciful in an especial manner , unto the whole family of his children , however differenced among themselves , or indeed unkind or provoking unto him . i confess , when i see men apt to retain a sense of old provocations and differences , ready to receive impressions of new ones , or ready for apprehensions of such , where there are none ; incredulous of the sincerity of others who profess a readiness for love and peace , to take things in the worst sense , to be morose and severe towards this or that sort of believers , unready to help them , scarce desiring their prosperity , or it may be their safety ; i cannot but look upon it as a very great stain to their profession whatever else it be . and by this rule would i have my own ways examined . sect. ( ) truth is another grace , another part of holiness , of the same import and nature . truth is used in the scripture for vprightness and integrity ; thou requirest truth in the inward parts , psal. . and frequently the doctrine of truth , as of god revealed , and by us believed . but that which i intend is only what is enjoyned us by the apostle , namely , in all things to speak the truth in love , ephes. . . our apostasie from god was eminently from him as the god of truth , by an opposition to which attribute we sought to dethrone him from his glory ; we would not believe that his word was truth . and sin entred into the world by and with a long train of lies . and ever since , the whole world , and every thing in it is filled with them , which represents him and his nature who is the father of lyes and lyars . hereby doth it visibly and openly continue in its apostasie from the god of truth . i could willingly stay to manifest how the whole world is corrupted , depraved , and sullyed by lyes of all sorts , but i must not divert thereunto . wherefore truth and sincerity in words , for that at present i confine my self unto , is an effect of renovation of the image of god in us , and a representation of him to the world . no duty is more frequently pressed upon us ; put away false speaking , lye not to one another , speak the truth in love ; and the consideration hereof , is exceeding necessary unto all those who by their course of life are engaged in trading , and that both because of the disreputation , which by the evil practices of some , of many , that i say not of the most , is cast upon that course of life , and also because failures in truth , are apt a thousand ways to insinuate themselves into the practices of such persons , yea when they are not aware thereof . it is naught , it is naught saith the buyer , but when he goeth away he boasteth ; and it is good , it is good saith the seller , but when he hath sold it , he boasteth , or is well pleased with the advantage , which he hath made by his words . but these things have the image of sathan upon them , and are most opposite to the god of truth . another occasion must be taken , further to press this necessary duty : only at present i doe but intimate , that where truth is not universally observed , according to the utmost watchfullness of sincerity and love , there all other marks and tokens of the image of god in any persons , are not onely sullied but defaced , and the representation of sathan is most prevalent . and these things i could not but adde , as naturally consequential unto that first principall argument for the necessity of holiness , which we have proposed and insisted on . sect. having dispatched this first argument , and added unto it some especial improvements with respect unto its influence into our practice , it remains only , that we free it from one objection which it seems exposed unto . now this ariseth from the consideration of the infinite grace , mercy , and love of god , as they are proposed in the dispensation of the word . for it may be said unto us , and like enough it will , considering the frame of mens minds in the dayes wherein we live , doe not you your selves , who thus press unto holiness , and the necessity of it from the consideration of the nature of god , preach unto us every day the greatness of his mercy towards all sorts of sinners , his readiness to receive them , his willingness to pardon them , and that freely in christ , without the consideration of any worth , merit , or righteousness of their own ? and do you not herein invite all sorts of sinners , the worst and the greatest , to come unto him by christ , that they may be pardoned and accepted ? whence then can arise any argument for the necessity of holiness , from the consideration of the nature of this god , whose inestimable treasures of grace , and the freedom of whose love and mercy towards sinners , no tongue , as you say , can express . sect. an. ( ) this objection is very natural unto carnal and unbelieving minds , and therefore we shall meet with it at every turn . there is nothing seems more reasonable unto them , than that we may live in sin because grace hath abounded . if men must yet be holy , they can see no need nor use of grace . and they cannot see that god is gracious to any purpose , if notwithstanding men may perish because they are not holy. but this objection is raised , rejected and condemned by our apostle , in whose judgement we may acquiesce ; rom. . . and in the same place he subjoyns the reasons , why notwithstanding the superabounding grace of god in christ , there is an indispensible necessity that all believers should be holy. ( ) god himself hath obviated this objection . he proclaims his name , exod. . , . the lord , the lord god , gracious and mercifull , abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , transgressions and sin. had he stood here , and neither in this nor in any other place of scripture , further declared his nature and unchangeable purposes concerning sinners , some colour might have been laid on this objection . but he addes immediately , and that will by no means clear the guilty ; that is , as it is explained in places of scripture innumerable , such as go on in their sins , without regard unto obedience and holiness , springing from the attonement made for their guilty souls in the blood of christ. ( ) we doe , we ought to declare , the rich and free love , grace , mercy , and bounty of god unto sinners in and by jesus christ ; and woe unto us , if we should not be found in that work all our dayes ; and thereby encourage all sorts of sinners to come unto him for the free pardon of their sins , without money or price , without merit or desert on their part ; for this is the gospel . but notwithstanding all this grace and condescension , we declare , that he doth not dethrone himself , nor deny himself , nor change his nature , nor become unholy , that we may be saved . he is god still , naturally and essentially holy ; holy as he is in christ , reconciling the sinfull world unto himself ; and therefore indispensibly requires , that those whom he pardons , receives , accepts into his love , and communion with himself , should be holy also . and these things are not only consistent , but inseperable . without the consideration of this grace in god , we can have no encouragement to be holy ; and without the necessity of holiness in us , that grace can neither be glorified nor usefull . chap. ii. eternal election a cause of , and motive unto holinesse . other arguments for the necessity of holiness , from gods eternal election . the argument from thence explained , improved , vindicated . sect. we have seen upon the whole matter , what conclusions ( as unto our own duty ) we ought to draw from that revelation of the nature of god in christ , which is made unto us , and our relation unto him : if we are not thereby prevailed on , alwayes , in all instances of obedience , to endeavour to be holy , universally , in all manner of holy conversation , we neither can enjoy his favour here , nor be brought unto the enjoyment of him in glory hereafter . sect. that consideration which usually we take of god , next after his nature and the properties of it , is of the eternal free acts of his will , or his decrees and purposes . and we shall now enquire , what respect they have unto holiness in us , what arguments and motives may be taken from them , to evince the necessity of it unto us , and to press us thereunto ; especially from the decree of election , which in an especial manner is by some traduced , as no friend to this design . i say then , that , sect. it is the eternal and immutable purpose of god , that all who are his in a peculiar manner , all whom he designs to bring unto blessedness in the everlasting enjoyment of himself ; shall antecedently thereunto be made holy. this purpose of his , god hath declared unto us , that we may take no wrong measures of our estate and condition , nor build hopes or expectations of future glory , on sandy foundations that will fail us . whatever we are else , in parts , abilities , profession , moral honesty , usefulness unto others , reputation in the church , if we are not personally , spiritually , evangelically holy , we have no interest in that purpose or decree of god , whereby any persons are designed unto salvation and glory . and this we shall briefly confirm . ephes. . . he hath chosen us in christ , before the foundation of the world , that we should be holy , and unblameable before him in love. but is this that which firstly and principally we are ordained unto , and that for its own sake , namely , holiness , and unblameableness in the obedience of love ? no ; we are firstly ordained unto eternal life , acts . . we are chosen from the beginning unto salvation , thess. . . that which god in the first place intends as his end in the decree of election , is our eternal salvation , to the prayse of the glory of his grace ; ephes. . , , . how then is he said to choose us that we should be holy ? in what sence is our holiness proposed as the design of god in election ? it is as the indispensible means for the attaining of the end of salvation and glory . i doe , saith god , choose these poor lost sinners , to be mine in an especial manner , to save them by my son , and bring them through his mediation unto eternal glory ; but in order hereunto , i do purpose and decree , that they shall be holy and unblameable in the obedience of love , without which as a means none shall ever attain that end. wherefore , the expectation and hope of any man , for life and immortality and glory , without previous holiness , can be built on no other foundation but this , that god will rescind his eternal decrees , and change his purposes , that is , cease to be god , meerly to comply with them in ther sins . and who knowes not what will be the end of such a cursed hope and expectation ? the contrary is seconded by that of the apostle , rom. . . whom he did predestinate , them he also called . wherever predestination unto glory goes before , concerning any person , there effectual vocation unto faith and holiness infallibly ensues : and where these never were , the other never was . so thess. . . god hath chosen you from the beginning unto salvation , through the sanctification of the spirit . chosen we are unto salvation , by the free soveraign grace of god : but how may this salvation be actually obtained ? how may we be brought into the actual possession of it ? through the sanctification of the spirit , and no otherwise . whom god doth not sanctifie and make holy by his spirit , he never chose unto salvation from the beginning . the councels of god therefore concerning us , do not depend on our holiness ; but upon our holiness our future happiness depends in the councels of god. sect. hence we may see , wherein lyes the force of the argument for the necessity of holiness , from gods decree of election ; and it consists in these two things : ( ) that such is the nature of the unalterable decree of god in this matter , that no person living , can ever attain the end of glory and happiness , without the means of grace and holiness . the same eternal purpose respecteth both . i shall afterwards shew , how the infallible and indissolvible connexion of these things is established by the law of god. our present argument is from hence , that it is fixed by gods eternal decree . he hath ordained none to salvation , but he hath ordained them antecedently to be holy. not the least infant that goes out of this world , shall come to eternal rest , unless it be sanctified , and so made habitually and radically holy. he chooseth none to salvation but through the sanctification of the spirit . as therefore whatever else we have or may seem to have , it is contrary to the nature of god , that we should come to the enjoyment of him , if we are not holy , so it is contrary to his eternal and unchangeable decree also . sect. ( ) it ariseth from hence , that we can have no evidence of our interest in gods decree of election , whereby we are designed unto life and glory , without holiness effectually wrought in us . wherefore , as our life depends upon it , so do all our comforts . to this purpose speaks our apostle , tim. . . the foundation of god standeth sure , having this seal , the lord knoweth who are his . it is the decree of election which he intends , and he proposeth it as that alone which will give security against apostasie in a time of great temptations and trials ; as our saviour doth likewise , matth. . . every thing else will fail , but what is an especial fruit and effect of this decree . what therefore is incumbent on us with respect thereunto , that we may know we have an interest in this single security against final apostasie ? saith the apostle , and let every one that nameth the name of christ , depart from iniquity . there is no other way to come unto an evidence thereof , but by a departure from all iniquity , by universal holiness . so the apostle peter directs us , to give all diligence to make our election sure , pet. . . sure it is in it self , from all eternity . the foundation of god standeth sure . but our duty it is to make it sure , and certain unto ourselves . and this is a thing of the highest importance and concernment unto us , whence we are required to give all diligence unto that end. how then may this be done or effected ? this he declares in the foregoing verses , and it is only by finding in our selves , and duely exercising that train of gospel graces and duties which he there enumerates , vers. , , , , . sect. it is evident therefore and necessary from gods decree of election , that if we intend either eternal glory hereafter , or any consolation or assurance here , that we must endeavour to be holy , and unblameable before him in love. for whomsoever god purposeth to save , he purposeth first to sanctifie ; neither have we any ground to suppose , that we are built on that foundation of god which standeth sure , unless we depart from all iniquity . what further motives may be taken from the especial nature of this decree , shall be considered when we have removed one objection out of our way . sect. some there are , who apprehend that these things are quite otherwise . for they say , that a supposition of gods decree of personal election is a discouragement unto all endeavours for holiness , and an effectual obstruction thereof in the lives of men. and under this pretense chiefly , is the doctrine concerning it blasphemed and evil spoken of . for , say they , if god have freely from eternity chosen men unto salvation , what need is there that they should be holy ? they may live securely in the pursuit of their lusts , and be sure not to fail of heaven at the last . for gods decree cannot be frustrated , nor his will resisted . and if men be not elected , whatever they endeavour in the wayes of holy obedience , it will be utterly lost , for eternally saved they cannot , they shall not be . this therefore is so far from being a conviction of the necessity of holiness , and a motive unto it , as that indeed it renders it unnecessary and useless ; yea defeats the power and efficacy of all other arguments for it , and motives unto it . now this objection , if not for the sake of those who make use of it as a cavil against the truth , yet of those who may feel the force of it in the way of a temptation , must be removed out of our way : to this end , i answer two things : . in general ; that this perswasion is not of him that calleth us . this way of arguing is not taught in the scripture , nor can thence be learned . the doctrine of gods free electing love and grace is fully declared therein . and withall , it is proposed as the fountain of all holiness , and made a great motive thereunto . is it not safer now for us to adhere to the plain testimonies of scripture , confirmed by the experience of the generality of believers , captivating our understandings to the obedience of faith , than hearken unto such perverse cavils as would possess our minds with a dislike of god and his wayes ? those who hate gospel holiness , or would substitute something else in the room of it , will never want exceptions against all its concernments . an holiness they lay claim unto , and plead an interest in . for , as i said formerly , a confession in general of the necessity hereof , is almost the onely thing wherein all that are called christians do agree . but such an holiness they would have , as doth not spring from eternal divine election , as is not wrought in us originally by the almighty efficacy of grace in our conversion , as is not promoted by free justification , through the imputation of the righteousness of christ. now this is such an holiness as the scripture knoweth nothing of , unless it be to reject and condemn it . wherefore , this objection proceeding onely from the craft of sathan , opposing the wayes and methods of gods grace , when he deareth not openly oppose the thing it self , it is safer for a believer to rest quietly in clear scripture revelation , than to attend unto such proud , perverse and froward cavillings . sect. . in particular ; we are not onely obliged to believe all divine revelations , but also in the way , order and method wherein by the will of god they are proposed unto us , and which is required by the nature of the things themselves . for instance , the belief of eternal life is required in the gospel : but yet no man is obliged to believe , that he shall be eternally saved whilest he lives in his sins , but rather the contrary . on this supposition , which is plain and evident , i shall in the ensuing propositions , utterly cast this objection out of consideration . sect. ( ) the decree of election considered absolutely in it self , without respect unto its effects , is no part of gods revealed will. that is , it is not revealed , that this or that man , is , or is not elected . this therefore can be made neither argument nor objection , about any thing wherein faith or obedience are concerned ; for we know it not , we cannot know it , it is not our duty to know it , the knowledge of it is not proposed as of any use unto us , yea it it is our sin to enquire into it . it may seem to some , to be like the tree of knowledge of good and evil unto eve ; good for food , pleasant to the eyes , and much to be desired to make one wise , as all secret forbidden things seem to carnal minds . but men can gather no fruit from it but death . see deut. . . whatever exceptions therefore are laid against this decree as it is in it self , whatever inferences are made , on supposition of this or that mans being or not being elected , they are all unjust and unreasonable , yea proved contending with god , who hath appointed another way for the discovery hereof , as we shall see afterwards . sect. ( ) god sends the gospel to men in pursuit of his decree of election , and in order unto its effectual accomplishment . i dispute not what other end it hath or may have , in its indefinite proposal unto all . but this is the first regulating , principal end of it . wherefore , in the preaching of it , our apostle affirms , that he endured all things for the elects sake , that they might obtain the salvation which is in jesus christ , with eternal glory , tim. . . so god before-hand commanded him to stay and preach the gospel at corinth , because he had much people in that city , namely , in his purpose of grace , acts . . see chap. . . chap. . . sect. ( ) wherever this gospel comes , it proposeth life and salvation by jesus christ , unto all that shall believe , repent , and yield obedience unto him . it plainly makes known unto men their duty , and plainly proposeth unto them their reward . in this state of things , no man without the highest pride and utmost effect of vnbelief , can oppose the secret decree of god unto our known duty . saith such a one , i will neither repent , nor believe , nor obey , unless i may first know whether i am elected or no , for all at last will depend thereon . if this be the resolution of any man , he may go about his other occasions , the gospel hath nothing to say or offer unto him . if he will admit of it on no other terms , but that he may set up his own will and wisdom and methods , in opposition unto and exclusion of those of god , he must , for ought i know , take his own course , whereof he may repent when it is too late . sect. ( ) the sole way of god's appointment , whereby we may come to an apprehension of an interest in election , is by the fruits of it in our own souls : nor is it lawfull for us to enquire into it or after it any other way . the obligation which the gospel puts upon us to believe any thing , respects the order of the things themselves to be believed , and the order of our obedience , as was before observed . for instance ; when it is declared , that christ dyed for sinners , no man is immediately obliged to believe , that christ dyed for him in particular , but only that he dyed to save sinners , to procure a way of salvation for them , among whom he finds himself to be . hereon the gospel requires of men faith and obedience : this are they obliged to comply withall . untill this be done , no man is under an obligation to believe , that christ dyed for him in particular . so is it in this matter of election : a man is obliged to believe the doctrine of it upon the first promulgation of the gospel , because it is therein plainly declared . but as for his own personal election , he cannot believe it , nor is obliged to believe it any otherwise , but as god reveals it by its effects . no man ought , no man can justly question his own election , doubt of it , or disbelieve it , untill he be in such a condition as wherein it is impossible that the effects of election should ever be wrought in him ; if such a condition there be in this world. for as a man whilest he is unholy can have no evidence that he is elected , so he can have none that he is not elected , whilest it is possible that ever he may be holy. wherefore , whether men are elected or no , is not that which god calls any immediately to be conversant about . faith , obedience , holiness , are the inseperable fruits , effects , and consequents of election ; as hath been proved before . see ephes. . . thess. . . tit. . . acts . . in whomsoever these things are wrought , he is obliged according to the method of god and the gospel , to believe his own election : and any believer may have the same assurance of it as he hath of his calling , sanctification or justification ; for these things are inseperable . and by the exercise of grace are we obliged to secure our interest in election , pet. . . but as for those who are as yet vnbelievers and unholy , they can draw no conclusion that they are not elected , but from this supposition , that they are in a state and condition wherein it is impossible that ever they should have either grace or holiness ; which cannot be supposed concerning any man but he that knowes himself to have sinned against the holy ghost . wherefore , all the supposed strength of the objection mentioned , lieth onely in the pride of mens minds and wills , refusing to submit themselves unto the order and method of god in the dispensation of his grace , and his prescription of their duty , where we must leave it . sect. to return unto our designed discourse . the doctrine of gods eternal election is every where in the scripture proposed for the encouragement and consolation of believers , and to further them in their course of obedience and holiness . see ephes. . , , , , , , , . rom. . , , , , , . as unto mens present concernment therein , it is infallibly assured unto them by its effects ; and being so , it is filled with motives unto holiness , as we shall now further declare in particular . first , the soveraign and ever to be adored grace and love of god herein , is a powerfull motive hereunto . for we have no way to express our resentment of this grace , our acknowledgement of it , our thankfulness for it , but by an holy fruitfull course of obedience ; nor doth god on the account hereof require any thing else of us . let us therefore enquire what sence and obligation this puts upon us ; that god from all eternity , out of his meer soveraign grace , not moved by any thing in our selves , should first choose us unto life and salvation by jesus christ , decreeing immutably to save us out of the perishing multitude of mankind , from whom we neither then did in his eye or consideration , nor by any thing in our selves ever would differ in the least ? what impression doth this make upon our souls ? what conclusion as to our practice and obedience do we hence educe ? why saith one , if god hath thus chosen me , i may then live in sin as i please , all will be well and safe in the latter end , which is all i need care for : but this is the language of a devil , and not of a man. suggestions possibly of this nature , by the craft of sathan , in conjunction with the deceitfulness of sin , may be injected into the minds of believers ; as what may not so be ? but he that shall foment , embrace , and act practically according to this inference , is such a monster of impiety and presumptuous ingratitude , as hell it self cannot parallel , in many instances . i shall use some boldness in this matter . he that doth not understand , who is not sensible , that an apprehension by faith of gods electing love in christ , hath a natural , immediate , powerfull influence upon the souls of believers , unto the love of god and holy obedience , is utterly unacquainted with the nature of faith , and its whole work and actings towards god , in the hearts of them that believe . is it possible , that any one who knowes these things , can suppose , that those in whom they are in sincerity and power , can be such stupid , impious and ungratefull monsters , so devoid of all holy ingenuity , and filial affections towards god , as meerly out of despight unto him , to cast poyson into the spring of all their own mercies ? many have i known complain , that they could not arrive at a comfortable perswasion of their own election ; never any , who when they had received it in a due way and manner , that it proved a snare unto them , that it tended to ingenerate loosness of life , vnholiness , or a contempt of god in them . besides , in the scripture it is still proposed and made use of unto other ends. and those who know any thing of the nature of faith , or of the love of god , any thing of entercourse or communion with him by jesus christ , any thing of thankefulness , obedience or holiness , will not be easily perswaded , but that gods electing love and grace , is a mighty constraining motive unto the due exercise of them all . sect. god himself knoweth this to be so , and therefore he maketh the consideration of his electing love , as free and undeserved , his principal argument to stirre up the people unto holy obedience , deut. . , , , . and a supposition hereof , lyes at the bottom of that blessed exhortation of our apostle , col. . . put on therefore as the elect of god , holy and beloved , bowels of mercy , kindness , humbleness of mind , meekness , long-suffering , forbearing one another , forgiving one another . these things which are so great a part of our holiness , become the elect of god ; these are required of them on the account of their interest in electing love and grace . men may frame an holiness to themselves , and be stirred up unto it by motives of their own ( as there is a religion in the world , that runs in a parallel line by that of evangelical truth , but toucheth it not , nor will do so to eternity ) but that which the gospel requires , is promoted on the grounds and by the motives that are peculiar unto it , whereof this of gods free electing love and grace is among the principal . farther to confirm this truth , i shall instance in some especial graces , duties , and parts of holiness , that this consideration is suited to promote . sect. ( ) humility in all things , is a necessary consequent of a due consideration of this decree of god. for what were we when he thus set his heart upon us , to choose us , and to do us good for ever ? poor lost undone creatures , that lay perishing under the guilt of our apostasie from him ? what did he see in us , to move him so to choose us , nothing but sin and misery ? what did he foresee that we would doe of our selves more than others , if he wrought not in us by his effectual grace ? nothing but a continuance in sin and rebellion against him , and that for ever . how should the thoughts hereof , keep our souls in all humility and continual self-abasement . for what have we in or from our selves , on the account whereof we should be lifted up ? wherefore , as the elect of god , let us put on humility in all things . and let me adde , that there is no grace whereby at this day we may more glorifie god and the gospel , now the world is sinking into ruine under the weight of its own pride . the spirits of men , the looks of men , the tongues of men , the lives of men , are lifted up by their pride unto their destruction . the good lord keep professors from a share in the pride of these dayes . spiritual pride in foolish self-exalting opinions , and the pride of life in the fashions of the world , are the poyson of this age. sect. ( ) submission to the soveraign will and pleasure of god , in the disposal of all our concerns in this world : that this is an excellent fruit of faith , an eminent part of holiness , or duty of obedience , is acknowledged ; and never was it more signally called for than it is at this day . he that cannot live in an actual resignation of himself and all his concerns unto the soveraign pleasure of god , can neither glorifie him in any thing , nor have one hours solid peace in his own mind . this publick calamities , this private dangers and losses , this the uncertainty of all things here below , call for at present in an especial manner . god hath taken all pretences of security from the earth , by what some men feel , and some men fear . none knowes how soon it may be his portion , to be brought unto the utmost extremity of earthly calamities . there is none so old , none so young , none so wise , none so rich , as thence to expect relief from such things . where then shall we in this condition cast anchor ? whither shall we betake our selves for quietness and repose ? it is no way to be obtained , but in a resignation of our selves and all our concernments into the soveraign pleasure of god : and what greater motive can we have thereunto than this ? the first act of divine soveraign pleasure concerning us , was the choosing of us from all eternity unto holiness and happiness . this was done when we were not , when we had no contrivances of our own . and shall we not now put all our temporary concerns into the same hand ? can the same fountain send out sweet and bitter water ? can the same soveraign pleasure of god , be the free only cause of all our blessedness , and can it do that which is really evil unto us ? our souls , our persons , were secure and blessedly provided for , as to grace and glory , in the soveraign will of god ; and what a prodigious impiety is it , not to trust all other things in the same hand , to be disposed of freely and absolutely ? if we will not forgoe our interest in meer absolute free soveraign grace for ten thousand worlds , as no believer will , how ready should we be to resign up thereunto that little portion which we have in this world among perishing things ? sect. ( ) love , kindness , compassion , forbearance towards all believers , all the saints of god , however differenced among themselves , are made indispensibly necessary unto us , and pressed on us from the same consideration . and herein also doth no small part of our holiness consist . to this purpose is the exhortation of the apostle before mentioned , col. . . for , if god have chosen them all from eternity , and made them the objects of his love and grace , as he hath done so concerning all sincere believers , do we not think it necessary , doth not god require of us , that we should love them also ? how dare any of us entertain unkind severe thoughts , how dare we maintain animosities and enmities against any of them whom god hath eternally chosen to grace and glory ? such things , it may be , upon provocations , and surprizals , and clashings of secular interests , have fallen out , and will fall out amongst us ; but they are all opposite and contrary unto that influence which the consideration of gods electing love ought to have upon us . the apostles rule is , that as unto our communion in love , we ought to receive him whom god hath received , and because god hath received him , against which no other thing can be laid in barr , rom. . , . and the rule is no less certain , yea is subject to less exceptions , that we ought to choose , embrace and love , all those whoever they be , whom god hath chosen and loved from eternity . there is no greater evidence of low , weak , selfish christians , than to prescribe any other rules or bounds unto their spiritual evangelical affections , than the decree of gods election , as manifesting it self in its effects . i endure all things , saith our apostle , not for the jews or gentiles , not for the weak or strong in the faith , not for those of this of that way , but fo● the elects sake . this should regulate our love , and mightily stirre it up unto all actings of kindness , mercy , compassion , forbearance , and forgiveness . sect. ( ) contempt of the world , and all that belongs unto it , will hence also be ingenerated in us . did god set his heart upon some from eternity ? did he choose them to be his own peculiar , to distinguish them as his from all the residue of mankind ? doth he design to give them the highest , greatest , best fruits and effects of his love , and glorifie himself in their prayses for ever ? what then will he do for them ? will he make them all kings or emperours in the world ? or at least , will he have them to be rich , and noble , and honourable among men , that it may be known and proclaimed , thus shall it be done to the man whom the king of heaven delighteth to honour ; however , that they should be kept from streights , and difficulties , and trials , from poverty , and shame , and reproach in the world ? alas ! none of these things were in the least in the heart of god concerning them . they deserve not to be named on the same day , as we use to speak , with the least of those things which god hath chosen his unto . were there any real substantial good in them on their own account , he would not have cast them out of the councels of his love. but on the contrary , you see your calling , brethren , which is the infallible fruit and consequent of election , how that not many wise men after the flesh , not many noble , not many mighty are called , but god hath chosen the poor of the world , the base and the contemptible , for the most part . yea , he hath designed the generality of his elect to a poor , low , and afflicted condition in this world. and shall we set our hearts on those things that god hath so manifestly put an under-valuation upon , in comparison of the least concernment of grace and holiness ? wherefore , let them that are poor and despised in the world , learn to be satisfied with their state and condition : had god seen it to have been good for you to have been otherwise , he would not have passed it by , when he was acting eternal love towards you . and let them that are rich , not set their hearts upon uncertain riches . alas ! they are things which god had no regard unto , when he prepared grace and glory for his own . let the remembrance hereof suit your esteem and valuation of them , and let it cool your spirits in your eager pursuit after them . do but think with your selves , that these are not the things that god had any regard unto , when he chosen us unto grace and glory , and it will abate or your cares about them , cool your love towards them , and take off your hearts from them , which is your holiness . sect. secondly , electing love is a motive and encouragement unto holiness , because of the enabling supplyes of grace which we may and ought thence to expect by jesus christ. the difficulties we meet withall in a course of holiness , are great and many . here sathan , the world , and sin , do put forth and try their utmost strength ; oft-times the best are foyled , oft-times discouraged , sometimes weary and ready to give over : it requires a good spiritual courage , to take a prospect of the lyons , serpents and snares , that lye in the way of a constant persevering course in gospel obedience . hereon our knees are ready to grow feeble , and our hands to hang down . it is no small relief herein , no small encouragement to continue in our progress , that the fountain of electing grace , will never fail us , but continually give out supplyes of spiritual strength and refreshment . hence may we take heart and courage , to rise again when we have been foyled , to abide when the shock of temptation is violent , and to persevere in those duties which are most wearisome to the flesh. and they are unacquainted with a course of holy obedience , who know not how needfull this consideration is unto a comfortable continuance therein . sect. thirdly , it hath the same tendency and effect in the assurance we have from thence , that notwithstanding all the oppositions we meet withall , we shall not utterly and finally miscarry . gods election will at last obtain ; rom. . . and his foundation standeth sure , tim. . . his purpose which is according unto election , is unchangeable ; and therefore the final perseverance and salvation of those concerned in it , are everlastingly secured . this is the design of the apostles discourse , rom. . from v. . unto the end . because of the immutability of gods eternal purpose in our predestination , and his effectual gracious operations , in the pursuit , and for the execution thereof , the elect of god shall infallibly be carryed through all , even the most dreadfull oppositions that are made against them , and be at length safely landed in glory . and there is no greater encouragement to grow and persist in holiness , then what is administred by this assurance of a blessed end and issue of it . sect. those have had experience of that spiritual slumber and sloath which vnbelief will cast us under , of those weaknesses , discouragements and despondencies , which vncertainties , doubts , fears and perplexities of what will be the issue of things at last with them , doe cast upon the souls of men , how duties are discouraged , spiritual endeavours and diligence are impaired , delight in god weakened , and love cooled by them , will be able to make a right judgement of the truth of this assertion . some think that this apprehension of the immutability of gods purpose of election , and the infallibility of the salvation of believers on that account , tends only to carelesness and security in sin ; and that to be alwayes in fear , dread , and uncertainty of the end , is the only means to make us watchfull unto duties of holiness . it is very sad , that any man should so far proclaim his inexperience and unacquaintedness with the nature of gospel grace , and genius and inclination of the new creature , and the proper workings of faith , as to be able thus to argue , without a check put upon him by himself and from his own experience . it is true , were there no difference between faith and presumption , no difference between the spirit of liberty under the covenant of grace , and that of bondage under the old covenant ; no spirit of adoption given unto believers , no filial genuine delight in and adherence unto god , ingenerated in them thereby , there might be something in this objection : but if the nature of faith , and of the new creature , the operations of the one and disposition of the other , are such as they are declared to be in the gospel , and as believers have experience of them in their own hearts ; men do but bewray their ignorance , whilest they contend , that the assurance of gods unchangeable love in christ , flowing from the immutability of his councel in election , doth any way impeach , or doth not effectually promote the industry of believers in all duties of obedience . sect. suppose a man that is on his journey , knoweth himself to be in his right way , and that passing on therein , he shall certainly and infallibly come to his journeys end , especially if he will a little quicken his speed , as occasion shall require ; will you say , that this is enough to make such a man careless and negligent , and that it would be much more to his advantage to be lost and bewildred in uncertain paths and wayes , not knowing whither he goes , nor whether he shall ever arrive at his journeys end ? common experience declares the contrary , as also how momentary and useless are those violent fits and gusts of endeavours , which proceed from fear and vncertainty , both in things spiritual and temporal , or civil . whilest men are under the power of actual impressions from such fears , they will convert to god , yea that they will momento turbinis , and perfect holiness in an instant : but so soon as that impression wears off , ( as it will doe on every occasion , and upon none at all ) such persons are as dead and cold towards god , as the lead or iron , which ran but now in a fiery stream , is when the heat is departed from it . it is that soul alone ordinarily , which hath a comfortable assurance of gods eternal immutable electing love , and thence of the blessed end of its own course of obedience , who goeth on constantly and evenly in a course of holiness , quickening his course , and doubling his speed as he hath occasion from trials or opportunities . and this is the very design of our apostle , to explain and confirm , heb. . from the tenth verse unto the end of the chapter , as is declared elsewhere . sect. it appears from what hath been discoursed , that the electing love of god , is a powerfull constraining motive unto holiness , and that which proves invincibly , the necessity of it in all who intend the eternal enjoyment of god. but it will be said , that if it be supposed or granted , that those who are actually believers , and have a sence of their interest herein , may make the use of it that is pleaded ; yet as for those who are unconverted , or are otherwise uncertain of their spiritual state and condition , nothing can be so discouraging unto them as this doctrine of eternal election . can they make any other conclusion from it , but that , if they are not elected , all care and pains in and about duties of obedience are vain ; if they are , they are needless . the removal of this objection shall put a close unto our discourse on this subject . and i answer : sect. ( ) that we have shewed already , that this doctrine is revealed and proposed in the scripture , principally to acquaint believers with their priviledge , safety , and fountain of their comforts . having therefore proved its vsefulness unto them , i have discharged all that is absolutely needfull to my present purpose . but i shall shew moreover , that it hath its proper benefit and advantage towards others also . for , ( ) suppose the doctrine of personal election be preached unto men , together with the other sacred truths of the gospel : two conclusions , it is possible , may by sundry persons be made from it . ( first , ) that whereas this is a matter of great and eternal moment unto our souls , and there is no way to secure our interest in it , but by the possession of its fruits and effects , which are saving faith and holiness ; we will , we must , it is our duty , to use our utmost endeavours , by attaining of them , and growth in them , to make our election sure . and herein , if we be sincere and diligent , we shall not sail . others ( secondly ) may conclude , that if it be so indeed , that those who shall be saved are chosen thereunto before the foundation of the world , then it is to no purpose to go about to believe or obey , seeing all things must fall out at last , according as they were fore-ordained . now i ask , which of these conclusions , is ( i will not say , most suited unto the mind and will of god , with that subjection of soul and conscience which we owe to his soveraign wisdom and authority , but whether of them is ) the most rational , and most suitable to the principles of sober love of our selves , and care of our immortal condition ? nothing is more certain , than that the latter resolution will be infallibly destructive ( if pursued ) of all the everlasting concernments of our souls ; death and eternal condemnation are the unavoidable issues of it . no man giving himself up to the conduct of that conclusion , shall ever come to the enjoyment of god. but in the other way , it is possible at least , that a man may be found to be the object of gods electing love , and so be saved . but why doe i say , it is possible ? there is nothing more infallibly certain , than that he who pursues sincerely and diligently the wayes of faith and obedience , which are , as we have often said , the fruits of election , shall obtain in the end everlasting blessedness ; and ordinarily , shall have in this world a comfortable evidence of their own personal election . this therefore on all accounts , and towards all sorts of persons , in an invincible argument of the necessity of holiness , and a mighty motive thereunto : for it is unavoidable , that if there be such a thing as personal election , and that the fruits of it are sanctification , faith and obedience ; it is utterly impossible , that without holiness any one should see god , the reason of which consequence is apparent unto all . chap. iii. holiness necessary from the commands of god. necessity of holiness proved , from the commands of god in the law and the gospel . sect. wee have evinced the necessity of holiness from the nature and the decrees of god : our next argument shall be taken from his word , or commands , as the nature and order of these things do require . and in this case , it is needless to produce instances of gods commands , that we should be holy , it is the concurrent voyce of the law of gospel . our apostle summes up the whole matter ; thess. . , , . we exhort you , that as you have received of us how you ought to walk , and please god , so you would abound more and more ; for you know that commandment we gave you , by the lord jesus ; for this is the will of god , even your sanctification , or holiness ; whereunto he addes one special instance . this is that which the commandments of christ require , yea this is the summe of the whole commanding will of god. the substance of the law is ; be ye holy , for i the lord your god am holy , levit. . . the same with what it is referred unto by our saviour , matth. . , . and whereas holiness may be reduced unto two heads : ( ) the renovation of the image of god in us ; ( ) vniversal actual obedience ; they are the summe of the perceptive part of the gospel , ephes. . , , . tit. . , . hereof therefore there needeth no further confirmation by especial testimonies . sect. our enquiry must be , what force there is in this argument , or whence we doe conclude unto a necessity of holiness from the command of god. to this end , the nature and proper adjuncts of these commands are to be considered ; that is , we are to get our minds and consciences affected with them , so as to endeavour after holiness on their account , or with respect unto them . for whatever we may doe , which seems to have the matter of holiness in it , if we do it not with respect unto gods command , it hath not the nature of holiness in it . for our holiness is our conformity and obedience to the will of god ; and it is a respect unto a command which makes any thing to be obedience , or gives it the formal nature thereof . wherefore , as god rejects that from any place in his fear , worship , or service , which is resolved only into the doctrines or precepts of men , isa. . . so for men to pretend unto i know not what freedom , light and readiness unto all holiness , from a principle within , without respect unto the commands of god without , as given in his word , is to make themselves this own god , and to despise obedience unto him who is over all , god blessed for ever : then are we the servants of god , then are we the disciples of christ , when we doe what is commanded us , and because it is commanded us . and what we are not influenced unto by the authority of god in his commands , we are not principled for by the spirit of god administred in the promises . whatever good any man doth in any kind , if the reason why he doth it be not gods command , it belongs neither to holiness nor obedience . our enquiry therefore is , after those things in the commands of god , which put such an indispensible obligation upon us unto holiness , as that whatever we may be or we may have without it , will be of no use or advantage unto us , as unto eternal blessedness , or the enjoyment of him . sect. but to make our way more clear and safe , one thing must yet be premised unto these considerations . and this is , that gods commands for holiness may be considered two wayes : ( ) as they belong unto , and are parts of the covenant of works ; ( ) as they belong and are inseparably annexed unto the covenant of grace . in both respects they are materially and formally the same ; that is , the same things are required in them , and the same person requires them , and so their obligation is joynt and equal . not only the commands of the new covenant do oblige us unto holiness , but those of the old also , as to the matter and substance of them : but there is a great difference in the manner and ends of these commands , as considered so distinctly . for , ( ) the commands of god as under the old covenant , do so require universal holiness of us , in all acts , duties and degrees of them , that upon the least failure , in substance , circumstance , or degree , they allow of nothing else we doe , but determine us trangressors of the whole law. for with respect unto them , whosoever shall keep the whole law , and yet offend in one point , is guilty of all , james . . now i acknowledge , that although there ariseth from hence an obligation unto holiness , to them who are under that covenant , and such a necessity of it , as that without it they must certainly perish ; yet no argument of the nature with those which i insist upon , can hence be taken to press us unto it . for no arguments are forceable unto this purpose , but such as include encouragements in them unto what they urge . but that , this consideration of the command knoweth nothing of , seeing a complyance with it is in our lapsed condition absolutely impossible ; and for the things that are so , we can have no endeavours . and hence it is , that no man influenced only by the commands of the law , or first covenant absolutely considered , whatever in particular he might be forced or compelled unto , did ever sincerely ayme or endeavour after universal holiness . sect. men may be subdued by the power of the law , and compelled to habituate themselves unto a strict course of duty , and being advantaged therein , by a sedate natural constitution , desire of applause , self-righteousness , or superstition , may make a great appearance of holiness . but if the principle of what they doe be onely the commands of the law , they never tread one true step in the paths of it . sect. ( ) the end why these commands require all the duties of holiness of us , is that they may be our righteousness before god , or that we may be justified thereby . for moses describeth the righteousness which is of the law , that the man which doth those things shall live by them , rom. . . that is , it requires of us all duties of obedience unto this end , that we may have justification and eternal life by them . but neither on this account can any such argument be taken as those we enquire into . for the deeds of the law no man can be justified : if thou lord shouldest mark iniquities , o lord who shall stand ? psal. . . so prayes david , enter not into judgment with thy servant , for in thy sight shall no man living be justified , psal. . . rom. . . gal. . . and if none can attain the end of the command , as in this sense they cannot , what argument can we take from thence to prevail with them unto obedience ? whoever therefore presseth men unto holiness , meerly on the commands of the law , and for the ends of it , doth but put them upon tormenting disquietments , and deceive their souls . however men are indispensibly obliged hereby , and must eternally perish for want of what the law so requires , who do not or will not by faith comply with the only remedy and provision that god hath made in this case . and for this reason are we necessitated to deny a possibility of salvation unto all to whom the gospel is not preached , as well as unto those by whom it is refused . for they are left unto this law , whose precepts they cannot answer , and whose end they cannot attain . sect. it is otherwise on both these accounts with the commands of god for holiness under the new covenant , or in the gospel . for , ( ) although god in them requireth universal holiness of us , yet he doth not do it in that strict and rigorous way as by the law , so as that if we fail in any thing either as to the matter or manner of its performance , in the substance of it , or as to the degrees of its perfection , that thereon both that and all we doe besides , should be rejected . but he doth it with a contemperation of grace and mercy , so as that if there be an universal sincerity , in a respect unto all his commands , he both pardoneth many sins , and accepts of what we doe , though it come short of legal perfection ; both on the account of the mediation of christ. yet this hindreth not , but that the law or command of the gospel doth still require universal holiness of us , and a perfection therein , which we are to do our utmost endeavour to comply withall , though we have a relief provided in sincerity on the one hand , and mercy on the other . for the commands of the gospel doe still declare what god approves , and what he doth condemn , which is no less than all holiness on the one hand , and all sin on the other , as exactly and extensively as under the law. for this the very nature of god requireth , and the gospel is not the ministry of sin , so as to give an allowance or indulgence unto the least , although in it pardon be provided for a multitude of sins by jesus christ. the obligation on us unto holiness is equal as unto what it was under the law , though a relief be provided where unavoidably we come short of it . there is therefore nothing more certain , than that there is no relaxation given us as unto any duty of holiness , by the gospel , nor any indulgence unto the least sin . but yet upon the supposition of the acceptance of sincerity , and a perfection of parts , instead of degrees , with the mercy provided for our failings and sins ; there is an argument to be taken from the command of it unto an indispensible necessity of holiness , including in it the highest encouragement to endeavour after it . for , together with the command , there is also grace administred , enabling us unto that obedience which god will accept . nothing therefore can avoid or evacuate the power of this command and argument from it , but a stubborn contempt of god , arising from the love of sin. sect. ( ) the commands of the gospel do not require holiness and the duties of righteousness of us , to the same end as the commands of the law did , namely , that thereby we might be justified in the sight of god. for , whereas god now accepts from us an holiness short of that which the law required , if he did it still for the same end , it would reflect dishonour upon his own righteousness , and the holiness of the gospel . for ( first , ) if god can accept of a righteousness unto justification inferiour unto , or short of what he required by the law , how great severity must it be thought in him , to bind his creatures unto such an exact obedience and righteousness at first , as he could and might have dispensed withall ? if he doth accept of sincere obedience now unto our justification , why did he not do so before , but obliged mankind unto absolute perfection according to the law , for coming short wherein they all perished . or shall we say , that god hath changed his mind in this matter , and that he doth not stand so much now on rigid and perfect obedience for our justification , as he did formerly ? where then is the glory of his immutability , of his essential holiness , of the absolute rectitude of his nature and will ? sect. besides , ( secondly , ) what shall become of the honour and holiness of the gospel on this supposition ? must it not be looked on as a doctrine less holy than that of the law ? for whereas the law required absolute perfect sinless holiness unto our justification , the gospel admits of that to the same end , on this supposition , which is every way imperfect , and consistent with a multitude of sins and failings ? what can be spoken more to the derogation of it ? nay , would not this indeed make christ the minister of sin , which our apostle rejects with so much detestation ? gal. . . for to say , that he hath merited that our imperfect obedience , attended with many and great sins ( for there is no man that liveth and sinneth not ) should be accepted unto our justification , instead of perfect and sinless obedience required under the law , is plainly to make him the minister of sin , or one that hath acquired some liberty for sin , beyond whatever the law allowed . and thus upon the whole matter , both christ and the gospel , in whom and whereby , god unquestionably designed to declare the holiness and righteousness of his own nature , much more gloriously than ever he had done any other way , should be the great means to darken and obscure them . for in and by them on this supposition , god must be be thought ( and is declared ) to accept of a righteousness unto our justification , unspeakably inferiour unto what he required before . sect. it must be granted therefore , that the end of gospel commands requiring the obedience of holiness in us , is not , that thereby or thereon we should be justified . god hath therein provided another righteousness for that end , which fully , perfectly , absolutely answers all that the law requires ; and on some considerations is far more glorious than what the law either did or could require . and hereby hath he exalted more than ever the honour of his own holiness and righteousness , whereof the external instrument is the gospel , which is also therefore most holy : now this is no other but the righteousness of christ imputed unto us ; for he is the end of the law for righteousness unto them that do believe , rom. . . but god hath now appointed other ends unto our holiness , and so unto his command of it , under the gospel , all of them consistent with the nature of that obedience which he will accept of us , and such as we may attain through the power of grace , and so all of them offering new encouragements as well as enforcements unto our endeavours after it . but because these ends will be the subject of most of our ensuing arguments , i shall not here insist upon them . i shall only adde two things in general . ( ) that god hath no design for his own glory , in us or by us , in this world or unto eternity , that there is no especial communion that we can have with him by jesus christ , nor any capacity for us to enjoy him , but holiness is necessary unto it , as a means unto its end. ( ) these present ends of it under the gospel are such , as that god doth no less indispensibly require it of us now , than he did when our justification was proposed as the end of it . they are such in brief , as god upon the account of them judgeth meet to command us to be holy in all manner of holiness , which what obligation and necessity it puts upon us so to be , we are now to enquire . sect. ( first , ) the first thing considerable in the command of god to this purpose , is the authority wherewith it is accompanyed . it is indispensibly necessary that we should be holy , on the account of the authority of gods command . authority wherever it is just , and exerted in a due and equal manner , carryeth along with it an obligation unto obedience . take this away , and you fill the whole world with disorder . if the authority of parents , masters and magistrates , did not oblige children , servants and subjects , unto obedience , the world could not abide one moment out of hellish confusion . god himself maketh use of this argument in general , to convince men of the necessity of obedience . a son honoureth his eather , and a servant his master ; if i then be a father where is mine honour , and if i be a master where is my fear , saith the lord of hosts unto you priests who despise my name ? mal. . . if in all particular relations , where there is any thing of superiority , which hath the least parcel of authority accompanying of it , obedience is expected , and exacted ; is it not due to me who have all authority , of all soveraign relations in me towards you ? and there are two things that enforce the obligation from the command on this consideration , jus imperandi , and vis exequendi , both comprized in that of the apostle james , ch . . v. . there is one law-giver , who is able to save and to destroy . . he who commands us to be holy , is our sovereign law-giver ; he that hath absolute power to prescribe unto us what lawes he pleaseth . when commands come from them who have authority , and yet are themselves also under authority , there may be some secret abatement of the power of the command . men may think either to appeal from them , or one way or other subduct themselves from under their power . but when the power immediately commanding is sovereign and absolute , there is no room for tergiversation . the command of god proceeds from the absolute power of a sovereign legislator . and where it is not complyed withall , the whole authority of god , and therein god himself is despised . so god in many places calleth sinning against his commands , the despising of him , numb . . . sam. . . the despising of his name , mal. . . the despising of his commandement , and that in his saints themselves , sam. . . sect. being then under the command of god to be holy , not to endeavour alwayes and in all things so to be , is to despise god , to reject his sovereign authority over us , and to live in defiance of him . this state i suppose there are few who would be willing to be found in : to be constant despisers of god , and rebels against his authority , is a charge that men are not ready to own , and do suppose that those who are so indeed , are in a very ill condition . but this and no better is the state of every one who is not holy , who doth not follow after holiness . yet so it is , propose unto men the true nature of evangelical holiness , press them to the duties wherein the exercise of it doth consist , convince them with evidence as clear as the light at noon-day , that such and such sins , such and such courses wherein they live and walk , are absolutely inconsistent with it , and irreconcileable unto it , yet for the most part it is but little they will heed you , and less they will doe to answer your exhortations . tell the same persons , that they are rebels against god , despisers of him , that they have utterly broken the yoke , and cast off his authority , and they will defie you , and perhaps revile you . but yet these things are inseperable ; god having given his command unto men to be holy , declared his sovereign will and pleasure therein , if we are not so accordingly , we are not one jott better than the persons described . here then in the first place we found the necessity of holiness , on the command of god. the authority wherewith it is accompanyed , makes it necessary : yea , from hence if we endeavour not to thrive in it , if we watch not diligently against every thing that is contrary unto it , we are therein and so far despisers of god , and his name , as in the places before cited . sect. this therefore evidenceth unto the consciences of men , that the obligation unto holiness is indispensible . and it would do well , if we alwayes carryed this formal consideration of the commandement in our minds ; nothing would be more prevalent with us unto watchfulness in holiness , as nothing doth more effectually render what we doe , to be obedience properly so called . forgetfulness hereof , or not heeding it as we ought , is the great reason of our loose and careless walking , of our defect in making a progress in grace and holiness . no man is safe a moment , whose mind by any means is dispossessed of a sence of the soveraign authority of god in his commands ; nor can any thing secure such a soul from being pierced and entred into by various temptations . this therefore are we to carry about with us where-ever we goe , and whatever we doe , to keep our souls and consciences under the power of it , in all opportunities of duties , and on all occasions of sin. had men alwayes , in their wayes , trades , shops , affairs , families , studyes , closets , this written on their hearts , they would have holiness to the lord on their breasts and foreheads also . sect. . the apostle tells us , that as god in his commands is a soveraign law-giver , so he is able to kill and keep alive . that is , his commanding authority is accompanyed with such a power , as that whereby he is able absolutely and eternally to reward the obedient , and to return unto the disobedient a meet recompense of punishment . for , although i would not exclude other considerations , yet i think this of eternal rewards and punishments to be principally here intended . but ( ) supposing it to have respect unto things temporal also , it carryes along with it the greater enforcement . god commands us to be holy : things are in that state and condition in the world , as that if we endeavour to answer his will in a due manner , designing to perfect holiness in the f●ar of the lord , we shall meet with much opposition , many difficulties , and at length perhaps it may cost us our lives ; multitudes have made profession of it at no cheaper rate . but let us not mistake in this matter ; he who commands us to be holy is the only soveraign lord of life and death , that hath alone the disposal of them both , and consequently of all things that are subservient and conducing unto the one or other . it is he alone who can kill in a way of punishment , and he alone can keep alive in a way of mercifull preservation . this power of our law-giver , the holy companions of daniel committed themselves unto , and preserved themselves by the consideration of , when with the terror of death they were commanded to forsake the way of holiness , dan. . , . and with respect unto it , our lord jesus christ tells us , that he who would save his life , namely , by a sinfull neglect of the command , shall lose it . this therefore is also to be considered ; the power of him who commands us to be holy is such , as that he is able to carry us through all difficulties and dangers which we may incurre upon the account of our being so . now whereas the fear of man is one principal cause or means of our failing in holiness and obedience , either by sudden surprizals , or violent temptations , and the next hereunto , is the consideration of other things esteemed good or evil in this world ; the faith and sence hereof will bear us up above them , deliver us from them , and carry us through them . sect. be of good courage all ye that trust in the lord ; you may , you ought , without fear or dauntedness of spirit , to engage into the pursuit of universal holiness : he who hath commanded it , who hath required if of you , will bear you out in it ; nothing that is truely evil or finally disadvantageous shall befall you on that account . for ( let the world rage whilest it pleaseth , and threaten to fill all things with blood and confusion ) to god the lord belong the issues from death , he alone can kill and make alive . there is therefore no small enforcement unto holiness , from the consideration of the command , with respect unto the power of the commander , relating unto things in this world. but ( ) i suppose it is a power of eternal rewards and punishments , that is principally here intended . the killing here , is that mentioned by our saviour , and opposed to all temporal evil , and death it self , matth. . . fear not them who can kill the body , but are not able to kill the soul ; but rather fear him who is able to destroy both soul and body in hell. and this keeping alive , is a deliverance from the wrath to come in everlasting life . and this is that which gives an unavoidable efficacy to the command . every command of a superiour doth tacitly include a reward and punishment to be intended . for a declaration is made of what is pleasing and what is displeasing unto him that gives the command ; and therein is there a virtual promise and threatning . but unto all solemn laws rewards and punishments are expressely annexed . sect. but there are two reasons why for for the most part they do but little influence the minds of men who are inclined unto their transgression . ( ) the first is , that the rewards and punishments declared , are such as men think they do justly preferre their own satisfaction in the transgression of the lawes , before them . it is so will all good men , with respect unto lawes made contrary to the lawes of god ; and wise men also may do so with respect unto useless lawes , with trifling penalties ; and evil men will do so with respect unto the highest temporal punishments , when they are greedily set on the satisfaction of their lusts. hence i say it is in the first place , that the minds of men are so little influenced with those rewards and punishments that are annexed unto humane lawes . and ( dly , ) a secret apprehension that the commanders or makers of the lawes , neither will nor are able to execute those penalties in the case of their transgression , evacuates all the force of them . much they ascribe to their negligence , that they will not take care to see the sanction of their lawes executed ; more to their ignorance , that they shall not be able to find out their transgressions ; and somewhat in sundry cases to their power , that they cannot punish nor reward , though they would . and for these reasons are the minds of men little influenced by humane lawes beyond their own honest inclinations and interest . but things are quite otherwise with respect unto the law and commands of god that we should be holy. the rewards and punishments , called by the apostle killing and keeping alive , being eternal , in the highest capacities of blessedness or misery , cannot be ballanced by any consideration of this present world , without the highest folly and villany unto our selves . nor can there be any reserve on the account of mutability , indifferency , ignorance , impotency , or any other pretence , that they shall not be executed . wherefore , the commands of god which we are in the consideration of , are accompanyed with promises and threatnings , of eternal blessedness on the one hand , or of misery on the other . and these will certainly befall us , according as we shall be found holy or vnholy . all the properties of the nature of god are immutably engaged in this matter ; and hence ensues an indispensible necessity of our being holy. god commands that we should be so , but what if we are not so ? why as sure as god is holy and powerfull we shall eternally perish , for with the threatning of that condition , is his command accompanyed in case of disobedience . what if we doe comply with the command , and become holy ? upon the same ground of assurance , we shall be brought unto everlasting felicity . and this is greatly to be considered in the authority of the commandement . some perhaps will say , that to yield holy obedience unto god with respect unto rewards and punishments , is servile , and becomes not the free spirit of the children of god. but these are vain imaginations : the bondage of our own spirits may make every thing we doe servile . but a due respect unto gods promises and threatnings , is a principal part of our liberty . and thus doth the necessity of holiness , which we are engaged in the demonstration of , depend on the command of god , because of that authority from whence it doth proceed , and wherewith it is accompanyed . it is therefore certainly our duty , if we would be found walking in a course of obedience , and the practice of holiness , to keep a sence hereof constantly fixed on our minds . this is that which in the first place god intends in that great injunction of obedience , gen. . . i am god almighty , walk before me , and be thou perfect . the way to walk uprightly , to be sincere or perfect in obedience , is alwayes to consider , that he who requires it of us is god almighty , accompanyed with all the authority and power before mentioned , and under whose eye we are continually . and in particular we may apply this unto persons and occasions . sect. ( ) as to persons ; let them in an especial manner have a continual regard hereunto , who on any account are great or high , or noble in the world , and that because their especial temptation is to be lifted up unto a forgetfulness or regardlesness of this authority of god. the prophet distributes incorrigible sinners into two sorts , and gives the different grounds of their impenitency respectively . the first are the poor ; and it is their folly , stupidity and sensual lusts , that keep them off from attending to the command . jerem. . , . they have refused to receive correction , they have made their faces barder than a rock , they have refused to return ; therefore i said , surely these are poor , they are sottish , for they know not the way of the lord , nor the judgement of their god. there are a sort of poor incorrigible sinners , whose impenitency ariseth much out of their ignorance , blindness and folly , which they please themselves in , although they differ but little from the beasts that perish . and such do we abound withall , who will take no pains for , who will admit of no means of instruction . but there is another sort of sinners to whom the prophet makes his application , and discovers the ground of their incorrigible impenitency also ; i will get me to the great men , and will speak unto them , for they have known the way of the lord , and the judgement of their god ; v. . great men , by reason of their education and other advantages , do attain unto a knowledge of the will of god , or at least may be thought so to have done , and would be esteemed to excell therein . they therefore are not likely to be obstinate in sin , meerly from stupid ignorance and folly. no , saith the prophet , they take another course . they have altogether broken the yoke , and burst the bonds . they are like a company of rude beasts of the field , who having broken their yokes and cords , do run up and down the fields , treading down the corn , breaking up the fences , pushing with the horn , and trampling on all before them . this is the course of men in the pursuit of their lusts , when they have broken the yoke of the lord. and this the prophet declares to be the especial evil of great men , the rich , the mighty , the honourable in the world. now this breaking of the yoke , is the neglecting and despising of the authority of god in the command . seeing therefore that this is the especial temptation of that sort of persons , and things innumerable there are of all sorts , that concurre to render that temptation prevalent upon them , let all those who are of that condition , and have the least sincere desire after holiness , watch diligently , as they love and value their souls , to keep alwayes and in all things , a due sence of the authority of god in his commands upon their minds and consciences . when you are in the height of your greatness , in the fulness of your enjoyments , in the most urgent of your avocations by the things or societies of the world , and those who belong unto it , when the variety of publick appearances and attendencies are about you , where you are uppermost in the words of others , and it may be in your own thoughts , remember him who is over all , and consider that you are subject and obnoxious unto his authority , equally with the poorest creature on the earth . remember , that it is your especial temptation to doe otherwise . and if you do yet abhorre those who by this means are come to be sons of belial , or such as have altogether broken the yoke , and run up and down the world in the pursuit of their lusts , saying , our lips are our own , and who is lord over us , be you watchfull against the least beginnings or entrances of it in your selves . sect. ( ) in general ; let us all endeavour to carry a constant regard unto the authority of god in his commands , into all those seasons , places , societies , occasions , wherein we are apt to be surprized in any sin , or a neglect of duty . and i may reduce this instruction , or point it unto three heads or occasions ; namely , secresie , businesses , and societies . ( ) carry this along with you into your secret retirements and enjoyments . neglect hereof is the next cause of those secret actual provoking sins which the world swarms with . when no eye sees but the eye of god , men think themselves secure . hereby have many been surprized into folly , which hath proved the beginning of a total apostasie . an awe from the authority of god in the command upon the heart , will equally secure us in all places , and on all occasions . ( ) let us carry it into our businesses , and the exercise of our trades or callings . most men in these things , are very apt to be intent on present occasions , and having a certain end before them , do habituate themselves unto the wayes of its attainment . and whilest they are so engaged , many things occurre which are apt to divert them from the rule of holiness . whenever therefore you enter into your occasions , wherein you may suppose that temptations will arise , call to mind the greatness , power and authority over you , of him who hath commanded you in all things to be holy . upon every entrance of a surprizal , make your retreat unto such thoughts which will prove your relief . ( ) carry it with you into your companyes and societies . for many have frequent occasions of engaging in such societies , as wherein the least forgetfulness of the sovereign authority of god , will betray them unto profuseness in vanity , and corrupt communication , untill they doe with delight , and hear with pleasure such things as wherewith the holy spirit of god is grieved , their own consciences are defiled , and the honour of profession is cast to the ground . sect. ( secondly , ) the command of god that we should be holy , is not to be considered only as an effect of power and authority which we must submit unto , but as a fruit of infinite wisdom and goodness also , which it is our highest advantage and interest to comply withall . and this introduceth a peculiar necessity of holiness , from the consideration of what is equal , reasonable , ingenuous ; the contrary whereunto is foolish , perverse , vngratefull , every way unbecoming rational creatures . where nothing can be discerned in commands , but meer authority , will and pleasure ; they are looked on as meerly respecting the good of them that command , and not at all theirs who are to obey , which disheartens and weakens the principle of obedience . now though god , because his dominion over us is sovereign and absolute , might have justly left unto us no other reason or motive of our obedience , and it may be did so deal with the church of old , as to some particular temporary ceremonial institutions ; yet he doth not , nor ever did so as to the main of their obedience . but as he proposeth his law as an effect of infinite wisdom , love and goodness , so he declares and pleads , that all his commands are just and equal in themselves , good and usefull unto us , and that our complyance with them is our present , as well as it will be our future happiness . and that this is so , that the command of god requiring that we should be holy , as a fruit of wisdom and goodness , is equal and advantageous unto our selves , appears from all consideration of it . sect. first , look upon it formally , as a law prescribed unto us , and it is so because the obedience in holiness which it requires , is proportioned unto the strength and power which we have to obey , which declares it equal unto us , and an effect of infinite wisdom and goodness in god. the command , as we shewed before , may be considered either as it belonged unto the old covenant , or as it is annexed unto , and so is a part of the new. in the first way , as it belonged unto the old covenant , the strength of grace which we had originally from god under the law of creation , was sufficient to enable us unto all that holy obedience which was required therein ; and our not doing so , was from wilfull rebellion , and not from any impotency or weakness in us . we fell not from our first estate for want of power to obey , but by the neglect of the exercise of that power which we had , god made us vpright , but we sought out many inventions . and in the latter way , as it belongs to the covenant of grace , there is by vertue of that covenant a supply of spiritual strength given in by the promise , unto all them who are taken into it , enabling them to answer the commands for holiness , according to the rule of the acceptance of their obedience , before laid down . no man who is instated in the covenant of grace , comes short or fails of the performance of that obedience which is required and accepted in that covenant , meerly for want of power and spiritual strength . for god therein according to his divine power gives unto us all things that pertain unto life and godliness , through the knowledge of him that hath called us to glory and vertue , pet. . . sect. it is true , this grace or strength , is administred unto them by certain wayes and means , which if they attend not unto , they will come short of it . but this i say , in the carefull , diligent , sedulous use of those means appointed , none who belong to the covenant of grace , shall ever fail of that power and ability which shall render the commands of the gospel easie and not grievous unto them , and whereby they may so fulfill them , as infallibly to be accepted . this the scripture is plain in , where christ himself tells us , that his yoke is easie , and his burden light , matth. . . and his holy apostle , that his commands are not grievous , joh. . . for , if they should exceed all the strength which we either have , or he is pleased to give unto us , they would be like the jewish ceremonies , a yoke which we could not bear , and a law not only grievous but unprofitable . but on the contrary , our apostle expressely affirms , and so may we , that he could do all things , that is , in the way and manner , and unto the end for which they are required in the gospel , through christ that strengthened him . some would confound these things , and cast all into disorder . they would have men that are under the old covenant , to have a power and spiritual strength to fulfill the commands of the new , which god hath never spoken of nor declared , and which indeed is contrary to the whole design of his grace . they would have men , who having broken the old covenant , and forfeited all their strength and ability which they had by it for obedience , and are not initiated in the new covenant , yet to have a power of their own to fulfill the command of the one or the other , which god neither giveth nor is obliged to give , nor is it necessary to prove that the command is equal and holy. for , as was observed , god giveth us no command of holiness and obedience , but in , with , and by vertue of some covenant . and there is no more required to prove them to be just and equal , but that they are easie unto them who walk with god in that covenant whereunto they do belong , and that , that performance of them shall be accepted which they have power for . if any will sinfully cast away ther covenant interest and priviledge , as we did all that of our original creation , we must thank our selves if we have not power to answer its commands . nor doth it belong unto the equity of the command of the new covenant , that those who are not yet made partakers of it by grace , should have power to fulfill them . nay , if they had so , and should do so accordingly , ( were any such thing possible ) it would not avail them . for , being supposed not as yet to belong unto the new covenant , they must belong unto the old. and the performance of the commands of the new covenant in the way and manner which are required therein , would not avail them who are really under the rule and law of the old , which admits of nothing short of absolute perfection . but what the law speaks , it speaks unto them that are under the law ; and what the gospel speaks , it speaks unto them who who are not under the law , but under grace . and the formal transition of men from one of these states unto another , is by an act of gods grace , wherein themselves are meerly passive , as hath elsewhere been demonstrated . see col. . . sect. this is that which i doe intend . god at first made a covenant with mankind , the first covenant , the covenant of works . herein he gave them commands for holy obedience . these commands were not only possible unto them both for matter and manner , by vertue of that strength and power which was concreated with them , but easie and pleasant , every way suited unto their good and satisfaction in that state and condition . this rendred their obedience equal , just , reasonable , and aggravated their sin with the guilt of the most horrible folly and ingratitude . when by the fall this covenant was broken , we lost therewith all power and ability to comply with its commands in holy obedience . hereupon , the law continued holy , and the commandement , holy , just and good , as our apostle speaks , rom. . . for what should make it otherwise , seeing there was no change in it by sin , nor did god require more or harder things of us than before ? but to us it became impossible , for we had lost the strength by which alone we were enabled to observe it . and so the commandement which was ordained to life , we find to be unto death , rom. . . towards all therefore that remain in that state , we say , the commandement is still just and holy , but it is neither easie nor possible . hereon god brings in the covenant of grace by christ , and renews therein the commands for holy obedience , as was before declared . and here it is , that men trouble themselves and others about the power , ability , and free-will that men have as yet under the first covenant , and the impotency that ensued on the transgression of it to fulfill the condition of the new covenant , and yield the obedience required in it . for this is the place where men make their great contests about the power of free-will , and the possibility of gods command . let them but grant , that it is the meer work of gods sovereign and almighty grace effectually to enstate men in the new covenant , and we shall contend with them or against them , that by vertue thereof , they have that spiritual strength and grace administred unto them , as render all the commands of it to be not onely possible but easie also , yea pleasant , and every way suited unto the principle of an holy life wherewith they are endued . and this we make an argument for the necessity of holiness . the argument we have under consideration , is that whereby we prove the necessity of holiness with respect unto gods command requiring it , because it is a fruit of infinite wisdom and goodness . it is so in an especial manner as it belongs unto the new covenant . and therefore by our disobedience or living in sin , unto the contempt of gods authority , we adde that of his wisdom and goodness also . now that it is so a fruit of them , appears in the first place from hence , that it is proportioned unto the strength and ability which we have to obey . hence obedience in holiness becomes equal , easie , and pleasant unto all believers who sincerely attend unto it . and this fully evinceth the necessity of it , from the folly and ingratitude of the contrary . that these things , and in them the force of the present argument may the better be apprehended , i shall dispose them into the ensuing observations . sect. ( ) we do not say , that any one hath this power and ability in himself , or from himself . god hath not in the new covenant brought down his command to the power of man , but by his grace he raiseth the power of man unto his command : the former were only a complyance with the sin of our nature , which god abhorres ; the latter is the exaltation of his own grace , which he aymeth at . it is not mens strength in and of themselves , the power of nature , but the grace which is administred in the covenant , that we intend . for men to trust unto themselves herein , as though they could do any thing of themselves ; is a renunciation of all the aids of grace , without which we can do nothing . we can have no power from christ , unless we live in a perswasion that we have none of our own . our whole spiritual life is a life of faith ; and that is , a life of dependance on christ for what we have not of our selves . this is that which ruines the attempt of many for holiness , and renders what they doe , ( though it be like unto the acts and duties of it ) not at all to belong unto it . for , what we do in our own strength , is no part of holiness ; as is evident from the preceding description of it . neither doth the scripture abound in any thing more , than in testifying that the power and ability we have to fulfill the commands of god as given in the new covenant , is not our own , nor from our selves , but meerly from the grace of god administred in that covenant ; as john. . . phil. . . cor. . . it will be said then , where lies the difference ? because it is the meer work of grace to instate us in the covenant , you conclude that we have no power of our own to that purpose . and if when we are in covenant , all our strength and power is still from grace , we are , as to any ability of our own to fulfill the command of god , as remote from it as ever . i answer : the first work of grace is meerly upon us . hereby the image of god is renewed , our hearts are changed , and a principle of spiritual life is bestowed on us . but this latter work of grace is in us , and by us . and the strength or ability which we have thereby , is as truely our own as adams was his , which he had in the state of innocency . for he had his immediately from god , and so have we ours , though in a different way . sect. ( ) there is no such provision of spiritual strength for any man , enabling him to comply with the command of god for holiness , as to countenance him in the least carnal security , or the least neglect of the diligent use of all those means which god hath appointed for the communication thereof unto us , with the preservation and increase of it . god who hath determined graciously to give us supplyes thereof , hath also declared , that we are obliged unto our utmost diligence for the participation of them , and unto their due exercise when received . this innumerable commands and injunctions give testimony unto ; but especially is the whole method of gods grace and our duty herein , declared by the apostle peter , epist. chap. . v. , , , , , , , , . which discourse i have opened and improved elsewhere . the summe is , that god creating in us a new spiritual nature , and therewithall giving unto us all things appertaining unto life and godliness , or a gracious ability for the duties of an holy , godly , spiritual life , we are obliged to use all means in the continual exercise of all grace , which will ascertain unto us our eternal election , with our effectual vocation , whereon we shall obtain an assured joyfull entrance into the kingdom of glory . sect. ( ) this administration of grace and spiritual strength is not equally effectual at all times . there are seasons wherein to correct our negligences in giving place to our corruptions and temptations , or on other grounds to discover unto us our own frailty and impotency , with other holy ends of his own , that god is pleased to withhold the powerfull influences of his grace , and to leave us unto our selves . in such instances we shall assuredly come short of answering the command for universal holiness , one way or other . see psal. . , . but i speak of ordinary cases , and to prevent that slothfulness and tergiversation unto this duty of complying with all the commands of god for holiness , which we are so obnoxious unto . sect. ( ) we do not say , that there is in the covenant of grace spiritual strength administred , so as that by vertue thereof we should yield sinless and absolutely perfect obedience unto god , or to render any one duty so absolutely perfect . if any such there are , or ever were , who maintain such an imputation of the righteousness of christ unto us , as should render our own personal obedience unnecessary , they doe overthrow the truth and holiness of the gospel . and to say , that we have such supplyes of internal strength , as to render the imputation of the righteousness of christ unto our justification , unnecessay , is to overthrow the grace of the gospel , and the new covenant it self . but this alone we say ; there is grace administred by the promises of the gospel , enabling us to perform the obedience of it , in that way and manner as god will accept . and herein there are various degrees , whereof we ought constantly to ayme at the most compleat , and so to be perfecting holiness in the fear of the lord. and where we signally come short of the best rules and examples , it is principally from our neglect of those supplyes of grace which are tendred in the promises . sect. ( ) there is a two-fold gracious power necessary to render the command for holiness and obedience thereunto easie and pleasant . . that which is habitually resident in the hearts and souls of believers , whereby they are constantly enclined and disposed unto all fruits of holiness . this the scripture calls our life , a new principle of life , without which we are dead in trespasses and sins ; where this is not , whatever arguments you constrain and press men withall to be holy , you do as it were but offer violence unto them , endeavouring to force them against the sixed bent and inclination of their minds . by them all you do but set up a damme against a stream of waters , which will not be permanent , nor turn the course of the stream contrary to its natural inclination . unto such the cemmand for holiness must needs be grievous and difficult . but such a disposition and inclination , or a principle so inclining , and disposing of us unto duties of holiness , we have not in nor of our selves by nature ; nor is it to be raised out of its ruines . for the carnal mind ( which is in us all ) is enmity against god , which carrieth in it an aversation unto every thing that is required of us in a way of obedience , as hath been proved at large . and yet without this habitual principle , we can never in a due manner comply with any one command of god that we should be holy. want hereof is that which renders obedience so grievous and burdensome unto many . they endure it for a season , and at length either violently or insensibly cast off its yoke . light and conviction have compelled them to take it on themselves , and to attend unto the performance of those duties which they dare not omit . but having no principle enabling or enclining them unto it , all they doe , though they do much , and continue long therein , is against the grain with them , they find it difficult , uneasie and wearisome . wherein they can be any pretences countenance themselves in a neglect of any part of it , or bribe their consciences into a complyance with what is contrary unto it , they fail not to deliver themselves from their burden . and for the most part , either insensibly by multiplyed instances of the neglect of duties of obedience , or by some great temptations before they leave the world , they utterly leave all the wayes of holiness , and respect unto the commands , of god ; or if they continue any , it is unto external acts of morality which pass with approbation in the world , the inward and spiritual part of obedience they utterly renounce . the reason hereof , i say is , because having no principle within , enabling them unto a complyance with the commands of god , with delight and satisfaction , they grow grievous and intolerable unto them . so unto many on the same ground , the worship of god is very burdensome , unless it be borne for them , by external additions and ornaments . sect. . there is an actual assistance of effectual grace required hereunto . we are not put into that condition by the covenant , as that we should be able to doe any thing of our selves , without actual divine assistance . this were to set us free from our dependance on god , and to make us gods unto our selves . the root still bears us , and the springs of our spiritual life are in another . and where both these are , there the command is equal not onely in it self but unto us , and obedience unto it as easie as just . sect. ( ) and both these sorts of grace are administred in the new covenant , suited unto the holy obedience it requires . . for the first ; it is that which god so frequently , so expressely promiseth , where he sayes , that he will take away the heart of stone , and give us an heart of flesh , that he will write his laws in our hearts , and put his fear in our inward parts ; that we shall fear him , and never depart from him ; that he will circumcise our hearts to know and love him : which promises , and the nature of the grace contained in them , i have before at large explained . it is sufficient unto our present purpose , that in and by these promises , we are made partakers of the divine nature , and are therein endowed with a constant habitual disposition and inclination unto all acts and duties of holiness ; for our power followeth our love and inclinations , as impotency is a consequent of their deceit . sect. and here we may stay a little , to confirm our principal assertion . upon the supply of this grace , which gives both strength for , and a constant inclination unto holy obedience , the command for it becomes equal and just , meet and easie to be complyed withall . for none can refuse a complyance with it in any instance , but their so doing is contrary unto that disposition and inclination of the new nature which god hath implanted in themselves . so that in them to sin , is not only contrary to the law without them , to the light of their minds , and warning of their consciences , but it is so also unto that which is their own inclination and disposition , which hath sensibly in such cases a force and violence put upon it , by the power of corruptions and temptations . wherefore , although the command for holiness may and doth seem grievous and burdensome unto unregenerate persons , as we have observed , because it is against the habitual bent and inclination of their whole souls ; yet neither is it , nor can it be so unto them who cannot neglect it , or act any thing against it , but that therein also they must crucifie and offer violence unto the inclinations of the new creature in them , which are their own . for in all things , the spirit lusteth against the flesh , gal. . . and the disposition of the new creature is habitually against sin , and for holiness . and this gives a mighty constraining power unto the command , when it is evident in our own minds and consciences , that it requires nothing of us but what we do or may find an inclination or disposition in our own hearts unto . and by this consideration we may take in the power of it upon our souls , which is too frequently disregarded . let us but upon the proposal of it unto us , consider what our minds and hearts say to it , what answer they return , and we shall quickly discern how equal and just the command is . for i cannot perswade my self , that any believer can be so captivated at any time under the power of temptations , corruptions , or prejudices , but that ( if he will but take councel with his own soul , upon the consideration of the command for obedience and holiness , and ask himself what he would have , ) he will have a plain and sincere answer , that indeed i would doe and have the good proposed , this holiness , this duty of obedience . not only will conscience answer , that he must not do the evil whereunto temptation leadeth , for if he doth , evil will ensue thereon ; but the new nature , and his mind and spirit will say , this good i would doe , i delight in it , it is best for me , most suited unto me . and so it joyns all the strength and interest in hath in the soul , with the command . see to this purpose the arguing of our apostle , rom. . , , . it is true , there is a natural light in conscience , complying with the command in its proposal , and urging obedience thereunto , which doth not make it easie to us , but where it is alone , increaseth its burden and our bondage ; for it doth only give in its suffrage unto the sanction of the command , and addes to the severity wherewith it is attended . but that complyance with the command which is from a principle of grace , is quite of another nature , and greatly facilitates obedience . and we may distinguish between that complyance with the command which is from the natural light of conscience , which genders unto bondage , and that which being from a renewed principle of grace , gives liberty and ease in obedience . for , the first respects principally the consequent of obedience or disobedience , the good or evil that will ensue upon them ; rom. . , . set aside this consideration , and it hath no more to say : but the latter respects the command it self , which it embraceth , delighteth in , and judgeth good and holy , with the duties themselves required , which are natural , and suited thereunto . sect. . grace of the latter sort also , actual grace for every holy act and duty , is administred unto us according to the promise of the gospel . so god told paul , that his grace was sufficient for him . and he worketh in us both to will and to doe , of his own good pleasure , phil. . . so as that we may doe all things through him that enables us , the nature of which grace also hath been before discoursed of . now although this actual working grace be not in the power of the wilis of men , to make use of or refuse as they see good , but its administration depends meerly on the grace and faithfulness of god , yet this i must say , that where it is sought in a due manner by faith and prayer , it is never so restrained from any believer , but that it shall be effectual in him , unto the whole of that obedience which is required of him , and as it will be accepted from him . sect. if then this be the condition of the command of holiness , how just and equal must it needs be confessed to be , and therefore how highly reasonable is it that we should comply with it , and how great is their sin and folly by whom it is neglected ! it is true , we are absolutely obliged unto obedience by the meer authority of god who commands ; but he not only allows us to take in , but directs us to seek after these other considerations of it , which may give it force and efficacy upon our souls and consciences . and among these , none is more efficacious towards gracious ingenuous souls , than this of the contemperation of the duties commanded , unto spiritual aids of strength promised unto us . for , what cloke or pretence of dislike or neglect is here left unto any ? wherefore , not onely the authority of god in giving a command , but the infinite wisdom and goodness of god in giving such a command , so just , equal and gentle , fall upon us therein , to oblige us to holy obedience . to neglect or despise this command , is to neglect or despise god , in that way which he hath chosen to manifest all the holy properties of his nature . sect. secondly , the command is equal , and so to be esteemed from the matter of it , or the things that it doth require . things they are that are neither great nor grievous , much less perverse , useless , or evil , micah . , , . there is nothing in the holiness which the command requires , but what is good to him in whom it is , and vsefull to all others concerned in him , or what he doth . what they are , the apostle mentions in his exhortation unto them , phil. . . they are things true , and honest , and just , and pure , and lovely , and of good report , and what evil is there in any of these things , that we should decline the command that requires them ? the more we abound in them , the better it will be for our relations , our families , our neighbours , the whole nation , and the world , but best of all for our selves . godliness is profitable unto all things , tim. . . these things are good and profitable unto men , tit. . . good to them that do them , and good to those towards whom they are done . but both these things , namely , the vsefulness of holiness unto our selves and others , must be spoken unto distinctly afterwards , and are therefore transmitted unto their proper place . sect. as therefore it was before observed , it is incumbent on us in the first place , to endeavour after holiness and the improvement of it , with respect unto the command of god that we should be holy , and because of it , and that especially under the consideration of it which we have insisted on . i know not what vain imaginations have seemed to possess the minds of some , that they have no need of respect unto the command , nor to the promises and threatnings of it , but to obey meerly from the power and guidance of an inward principle . nay , some have supposed , that a respect unto the command would vitiate our obedience , rendring it legal and servile . but i hope , that darkness which hindred men from discerning the harmony and complyance which is between the principle of grace in us , and the authority of the command upon us , is much taken away from all sincere professors . it is a respect unto the command which gives the formal nature of obedience unto what we doe . and without a due regard unto it , there is nothing of holiness in us . some would make the light of nature to be their rule , some in what they doe , look no further for their measure than what carryes the reputation of common honesty among men . he that would be holy indeed , must alwayes mind the command of god , with that reverence and those affections which become him to whom god speaks immediately . and that it may be effectual towards us , we may consider : sect. ( ) how god hath multiplyed his commands unto this purpose , to testifie not only his own infinite care of us , and love unto us , but also our eternal concernment in what he requires . he doth not give out unto us a single command that we should be holy , ( which yet were sufficient to oblige us for ever ) but he gives his commands unto that purpose , line upon line , line upon line , precept upon precept , precept upon precept . he that shall but look over the bible , and see almost every page of it filled with commands , or directions , or instructions for holiness ; cannot but conclude , that the mind and will of god is very much in this matter , and that our concernment therein is inexpressible . nor doth god content himself to multiply commands in general , that we should be holy , so as that if we have regard unto him they may never be out of our remembrance , but there is not any particular duty or instance of holiness , but he hath given us especial commands for that also . no man can instance in the least duty that belongs directly unto it , but it falls under some especial command of god. we are not only then under the command of god in general , and that often reiterated unto us , in an awfull reverence whereof we ought to walk , but upon all occasions , whatever we have to do or avoid in following after holiness , is represented unto us in especial commands to that purpose . and they are all of them a fruit of the love and care of god towards us . is it not then our duty alwayes to consider these commands , to bind them unto our hearts , and our hearts to them , that nothing may seperate them ? oh that they might alwayes dwell in our minds , to influence them unto an inward constant watch against the first disorders of our souls , that are unsuited to the inward holiness god requires , abide with us in our closets , and all our occasions for our good. sect. ( ) we may do well to consider what various enforcements god is pleased to give unto those multiplyed commands . he doth not remit us meerly to their authority , but he applyeth all other wayes and means whereby they may be made effectual . hence are they accompanyed with exhortations , entreaties , reasonings , expostulations , promises , threatnings , all made use of to fasten the command upon our minds and consciences . god knowes how slow and backward we are to receive due impressions from his authority ; and he knowes by what wayes and means the principles of our internal faculties are apt to be wrought upon , and therefore applyes these engines to fix the power of the commands upon us . were these things to be treated of severally , it is manifest how great a part of the scripture were to be transcribed . i shall therefore only take a little notice of the reinforcement of the command for holiness , by those especial promises which are given unto it . i do not intend now the promises of the gospel in general , wherein in its own way and place we are interested by holiness , but of such peculiar promises as god enforceth the command by . it is not for nothing that it is said , that godliness hath the promise of the life that now is , and of that which is to come ; tim. . . there is in all the promises an especial respect unto it , and it gives them in whom it is an especial interest in all the promises . sect. this is as it were the text which our saviour preached his first sermon upon . for all the blessings which he pronounceth consist in giving particular instances of some parts of holiness , annexing an especial promise unto each of them . blessed , saith he , are the pure in heart ; heart purity is the spring and life of all holiness ; and why are such persons blessed ; why saith he , they shall see god ; he appropriates the promise of the eternal enjoyment of god , unto this qualification of purity of heart . so also it hath the promises of this life , and that in things temporal and spiritual . in things temporal we may take out from amongst many that especial instance given us by the psalmist ; blessed is he that considereth the poor . wisely to consider the poor in their distress , so as to relieve them according to our ability , is a great act and duty of holiness . he that doth this , saith the psalmist , he is a blessed man. whence doth that blessedness arise , and wherein doth it consist ? it doth so in a participation of those especial promises which god hath annexed unto this duty , even in this life ; the lord will deliver him in the time of trouble . the lord will preserve him and keep him alive , and he shall be blessed on the earth , and thou wilt not deliver him into the hand of his enemies ; the lord will strengthen him upon the bed of languishing , and thou wilt make all his bed in his sickness , psal. . , , . many especial promises in the most important concerns of this life , are given unto the right discharge of this one duty . for godliness hath the promise of this life . and other instances might be multiplyed unto the same purpose . it is so also with respect unto things spiritual . so the apostle peter having repeated a long chain of graces , whose exercise he presenteth unto us , addes for an encouragement , if ye do these things ye shall never fall , pet. . . the promise of permanency in obedience , with an absolute preservation from all such fallings into sin as are inconsistent with the covenant of grace , is affixed unto our diligence in holiness . and who knowes not how the scripture abounds in instances of this nature ? that which we conclude from hence is , that together with the command of god requiring us to be holy , we should consider , the promises wherewith it is accompanyed , ( among the things ) as an encouragement unto the chearfull performance of that obedience , which the command it self makes necessary . sect. wherefore , the force of this argument is evident , and exposed unto all . god hath in this matter positively declared his will , interposing his sovereign authority commanding us to be holy ; and that on the penalty of his utmost displeasure ; and he hath therewithall given us redoubled assurance , ( as in a case wherein we are very apt to deceive our selves ) that be we else what we will , or can be , without sincere holiness he will neither own us , nor have any thing to doe with us . be our gifts , parts , abilities , places , dignities , usefulness in the world , profession , outward duties what they will , unless we are sincerely holy , which we may not be , and yet be eminent in all these things , we are not , we cannot , we shall not be accepted with god. sect. and the holy ghost is carefull to obviate a deceit in this matter , which he foresaw would be apt to put it self on the minds of men . for whereas the foundation of our salvation in our selves , and the hinge whereon the whole weight of it doth turn , is our faith ; men might be apt to think , that if they have faith , it will be well enough with them although they are not holy. therefore , because this plea and pretence of faith is great , and apt to impose on the minds of men , who would willingly retain their lusts with an hope and expectation of heaven , we are plainly told in the scripture , that that faith which is without holiness , without works , without fruits , which can be so , or is possible that it should be so ; is vain ; not that faith which will save our souls , but equivocally so called , that may perish for ever with those in whom it is . chap. iv. necessity of holiness from god's sending jesus christ. the necessity of holiness proved from the design of god in sending jesus christ , with the ends of his mediation . sect. wee have yet other considerations and arguments to plead unto the same purpose with them foregoing : for one principal end of the design of god in sending his son into the world , was to recover us into a state of holiness , which we had lost . for this purpose was the son of god manifested , that he might destroy the works of the devil , john . . the manifestation of the son of god was his incarnation , tim. . . in order to the work which he had to accomplish in our nature . and this was in general the destruction of the works of the devil . among these the principal was , the infecting of our natures and persons with a principle of sin and enmity against god , which was the effect of his temptation . and this is not done but by the introduction of a principle of holiness and obedience . the image of god in us was defaced by sin. the renovation or restauration hereof , was one principal design of christ in his coming . unless this be done , there is no new world , no new creatures , no restauration of all things , no one end of the mediation of christ fully accomplished . and whereas his great and ultimate design was to bring us unto the enjoyment of god , unto his eternal glory , this cannot be , before by grace and holiness we are made meet for that inheritance of the saints in light. but we shall consider this matter a little more distinctly . sect. the exercise of the mediation of christ , is confined unto the limits of his three-fold office. whatever he doth for the church , he doth it as a priest , or as a king , or as a prophet . now as these offices agree in all the general ends of his mediation , so they differ in their acts , and immediate objects . for their acts it is plain , sacerdotal , regal , and prophetical acts and duties , are of different natures , as the offices themselves are unto which they appertain . and for their objects ; the proper immediate object of the priestly office is god himself , as is evident both from the nature of the office , and its proper acts. for as to the nature of the office. every priest is taken from among men , and ordained for men in things pertaining unto god , that he may offer both gifts and sacrifices for sins , heb. . . a priest is one who is appointed to deal with god , in the behalf of them for whom he executes his office. and the acts of the priestly office of christ are two ; oblation and intercession , of both which god is the immediate objects . he offered himself unto god , and with him he makes intercession . but the immediate object of christ kingly and prophetical offices are men , or the church . as a priest he acts with god in our name and on our behalf ; as a king and prophet he acts towards us in the name and authority of god. sect. this being premised , we may consider how each of these offices of christ hath an influence into holiness , and makes it necessary unto us . first ; for the priestly office of christ , all the proper acts of it do immediately respect god himself , as hath been declared . and therefore , he doth not by any sacerdotal act immediately and efficiently work holiness in us . but the effects of these priestly acts , that is , his oblation and intercession , are of two sorts : ( ) immediate , such as respect god himself ; as attonement , reconciliation , satisfaction . in these consist the first and fundamental end of the mediation of christ. without a supposition of these , all other things are rendred useless . we can neither be sanctified nor saved by him , unless sin be first expiated , and god attoned . but they are not of our present consideration . ( ) the mediate effects of christs sacerdotal acting respect us , and are also of two sorts . . moral , as our justification and pardon of sin. . real , in our sanctification and holiness . and hereunto as god doth design them , so he effecteth holiness in all believers , by vertue of the oblation and intercession of jesus christ ; wherefore , although the immediate actings of that office respect god alone as their proper object , yet the vertue and efficacy of them extend themselves unto our sanctification and holiness . tit. . . he gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works . his giving himself for us , is the common expression of his offering himself a sacrifice to god as a priest , ephes. . . and this he did not only that he might redeem us from iniquity , from the guilt of our sins , and punishment due unto them , which are regarded in redemption , but also that he might purifie us to himself , sanctifie us , or make us holy and fruitfull , or zealous of good works . his blood as through the eternal spirit he offered himself unto god , purgeth our consciences from dead works , to serve the living god , heb. . . there is a purging of sin , which consists in the legal expiation of it , in making attonement , heb. . . but the purging of a sinner , or of the conscience , is by real efficiency , in sanctification , which is here declared to be one end of the oblation of christ. so where he is said to wash us from our sins in his own blood , namely , as shed and offered for us , rev. . . it is not only the expiation of guilt , but the purification of filth that is intended . sect. the way and manner how holiness is communicated unto us by vertue of the death and oblation of christ , i have shewed before at large , and shall not therefore here again insist upon it . i shall only observe , that holiness being one especial end for which christ gave himself for us , or offered himself unto god for us , without a participation thereof , it is impossible that we should have the least evidence of an interest in his oblation as to any other end of it . and as for those who are never made holy , christ never dyed or offered himself for them . i cannot understand what advantage it is unto religion , to affirm that the most of them for whom christ dyed as a priest , or offered himself an oblation to god , shall have no benefit thereby as to grace or glory ; and incomparably the most of them without any especial fault of their own , as never hearing of him . neither can i find in the scripture a double design of christ , in giving himself for mankind ; towards some , that they may be redeemed from all iniquity and purified to be his peculiar ones ; towards others , that they may yet be left under the guilt and power of their sins . and it evacuates the force of the motive unto the necessity of holiness from the consideration of the oblation of christ , where men are taught that christ offered himself a sacrifice for them who are never made holy. wherefore i say , no unholy person can have any certain evidence that he hath an interest in the oblation of christ , seeing he gave himself to purifie them for whom he was offered . sect. the intercession of christ , which is his second sacerdotal act , hath also the same end , and is effectual to the same purpose : it is true , he doth intercede with god for the pardon of sin by vertue of his oblation ; whence he is said to be our advocate with god , to comfort us in case of surprizals by sin , john . , . but this is not all he designeth therein ; he intercedes also for grace and supplyes of the spirit , that we may be made and kept holy. see john . , . sect. secondly , as to the prophetical office of christ , the church or men alone are its immediate object , and of all the acts and duties of it . he is therein gods legate and ambassador , his apostle and messenger unto us . whatever he doth as a prophet , he doth it with us and towards us in the name of god. and there are two parts or works of christ in this office , relating onely to the doctrine he taught : ( ) the revelation of god in his name , and love , in the mystery of his grace and goodness of truth by his promises , that we may believe in him . ( ) the revelation of god in his will and commands , that we may obey him . for the first , wherein indeed his prophetical office was principally exercised , see john . . chap. . . john . . the revelation of the preceptive will of god made by jesus christ , may be considered two wayes . . as he was peculiarly sent to the house of israel , the minister of the circumcision for the truth of the promises of god unto the fathers , rom. . . ( ) with respect unto the whole church of all ages . ( ) the first , which took up much of his personal ministry in the flesh , consisted in the declarations , exposition , and vindication that he gave unto the church of divine precepts for obedience , which had been given before . god had from the beginning , and in especial manner at the promulgation of the law on sinai , and the ensuing expositions of it by the prophets , given excellent precepts for holiness and obedience ; but the people unto whom they were given , being carnal , they were not able to bear the spiritual light and sence of them , which was therefore greatly veyled under the old testament . not only the promises , but the precepts also of the law , were then but obscurely apprehended . besides , the church being grown corrupted , there were solemn expositions of gods commands received amongst them , whose sole design was to accommodate them unto the lusts and sins of men , or to exempt men if not totally , yet in many instances from an obligation unto obedience to them . our blessed saviour applyes himself in the discharge of his prophetical office with respect unto the end of the command , which is our holy obedience , unto both these , in the declaration of its excellency and efficacy . sect. and ( first ) he declares the inward spiritual nature of the law , with its respect unto the most secret frames of our hearts and minds , with the least disorder or irregularity of our passions and affections . and then ( secondly ) he declares the true sence of its commands , their nature , signification and extent , vindicating them from all the corrupt and false glosses which then passed current in the church , whereby there was an abatement made of their efficacy , and an indulgence granted unto the lusts of men. thus they had by their traditional interpretation restrained the sixth commandment , thou shalt not kill , unto actual murder ; and the seventh , thou shalt not commit adultery , unto actual vncleanness ; as some now would restrain the second commandment unto the making of images and worshipping them , excluding the primary intent of the precept restraining all means and manners of worship unto divine institution . how in his doctrine he took off these corruptions , we may see matth. . , , , . sect. thus he restored the law to its pristine crown , as the jews have a tradition that it shall be done in the dayes of the messiah . herein did the lord christ place the beginning of his prophetical office and ministry , matth. . , . he opened , unveyled , explained and vindicated the preceptive part of the will of god before revealed , to the end that by a complyance therewith we should be holy. the full revelation of the mind and will of god in the perfection and spirituality of the command , was reserved for christ in the discharge of his office. and he gave it unto us , that we might have a perfect and compleat rule of holiness . this therefore was the immediate end of this work or duty of the office of christ. and where we answer it not , we reject that great prophet which god hath sent , to which excision is so severely threatned . sect. ( ) the second part of this office or the discharge of it , with respect unto the church of all ages , which takes in the ministry of the apostles as divinely inspired by him , consisted in the revelation of those duties of holiness , which although they had a general foundation in the law , and the equity of them was therein established ; yet could they never have been known to be duties in their especial nature , incumbent on us and necessary unto us , but by his teachings and instructions . hence are they called old and new commandements in distinct sences ; such are faith in god through himself , brotherly love , denyal of our selves in taking up the cross , doing good for evil , with some others of the same kind : and how a great part of evangelical holiness consists in these things , is known . besides , he also teacheth us all those ordinances of worship wherein our obedience unto him belongs unto our holiness also ; whereby it is enlarged and promoted . this i say is the nature and end of the prophetical office of christ , wherein he acts towards us from god , and in his name , as to the declaration of the will of god in his commands . and it is our holiness which is his only end and design therein . so it is summarily represented , tit. . , , . sect. there are three things considerable in the doctrine of obedience that christ teacheth . ( ) that it reacheth the heart it self , with all its inmost and secret actings , and that in the first place . the practice of most goes no further but unto outward acts ; the teachings of many goe no further , or at best unto the moderation of affections . but he in the first place requires the renovation of our whole souls , in all their faculties , motions and actings , into the image of god , joh. . . ephes. . , , . ( ) it is extensive . there is nothing in any kind pleasing to god , conformable to his mind , or complyant with his will , but he requires it ; nothing crooked , or perverse , or displeasing to god , but it is forbidden by him . it is therefore a perfect rule of holiness and obedience . ( ) clearness , perspicuity and evidence of divine truth and authority in all . sect. ( first . ) hereby i say , the doctrine of christ for universal obedience , in all the duties of it , becomes to be absolute , every way compleat and perfect . and it is a notable effect of the atheistical pride of men , that pretending to design obedience ( at least in moral duties ) unto god , they betake themselves unto other rules and directions , as either more plain or full , or efficacious , than those of the gospel , which are the teachings of christ himself , as the great prophet and apostle sent of god to instruct us in our duty . some goe to the light of nature and the use of right reason , that is , their own , as their guide ; and some adde the additional documents of the philosophers : they think a saying of epictetus , or seneca ; or arrianus , being wittily suited to their fancies and affections , to have more life and power , in it than any precepts of the gospel . the reason why these things are more pleasing unto them than the commands and instructions of christ , is because proceeding from the spring of natural light , they are suited to the workings of natural fancy and understanding ; but those of christ proceeding from the fountain of eternal spiritual light , are not comprehended in their beauty and excellency , without a principle of the same light in us , guiding our vnderstandings and influencing our affections . hence take any precept general or particular about moral duties , that is materially the same , in the writing of philosophers , and in the doctrine of the gospel , not a few preferre it as delivered in the first way , before the latter . such a contempt have men risen unto of jesus christ the wisdom of god , and the great prophet of the church . when he entred upon his office , the voyce came from the excellent glory , this is my beloved son , hear him : this succeeded into the room of all those terrible appearances and dreadfull preparations which god made use of in the giving of the law. for he gave the law by the ministry of angels , who being meer creatures , he manifested the dread of his own presence among them , to give authority unto their ministrations . but when he came to reveal his will under the gospel , it being to be done by him in whom dwelt the fulness of the godhead bodily , and who was intrusted himself with all divine power , he did no more but indigitate or declare which was the person , and give us a command in general to hear him . and this he did with respect unto what he had fixed before as a fundamental ordinance of heaven , namely , that when he should raise up and send the great prophet of the church , whosoever would not hear him should be cut off from the people . a complyance therefore with this command , in hearing the voyce of christ , is the foundation of all holiness and gospel obedience . and if men will be moved neither with the wisdom , nor authority , nor goodness of god , in giving us this command and direction for our good , nor with the consideration of the endowments and faithfulness of jesus christ the son of god in the discharge of his prophetical office , nor from the remembrance that it is he , and not epictetus , or seneca , or plato , to whom at the last day they must give their account , so as to take him alone for their guide in all obedience unto god , and duty among themselves ; they will find , when it is too late , that they have been mistaken in their choyce . sect. let us suppose , if you please at present , for the sake of them who would have it so , that all our obedience consists in morality or the dutyes of it , which is the opinion of ( as one well calls them ) our modern heathens ; from whence or whom shall we learn it , or to whom shall we goe for teaching and instruction about it ? certainly where the instruction or systeme of precepts is most plain , full , perfect , and free from mistakes ; where the manner of teaching is most powerfull and efficacious , and where the authority of the teacher is greatest and most unquestionable , there we ought to apply our selves to learn and be guided . in all these respects we may say of christ as job said of god , who teacheth like him ? job . . then probably shall we be taught of god , when we are taught by him . the commands and precepts of duties themselves which are given us by the light of nature , however improved by the wits and reasons of contemplative men , are many wayes defective . sect. for , ( ) the utmost imaginations of men , never reached unto that wherein the life and soul of holiness doth consist , namely , the renovation of our lapsed natures into the image and likeness of god. without this , whatever precepts are given about the moderation of affections and duties of moral holiness , they are lifeless , and will prove useless . and hence it is , that by all those documents which were given by philosophers of old , the nature of no one individual person was ever renewed , what change soever was wrought on their conversation . but that this is plainly and directly required in the doctrine of obedience taught by jesus christ as the great prophet of the church , i have sufficiently proved in this whole discourse . ( ) very few of the precepts of it are certain , so as that we may take them for an undoubted and infallible rule . there are some general commands i acknowledge , so clear in the light of nature , as that no question can be made , but that what is required in them is our duty to perform : such are they , that god is to be loved , that others are not to be injured , that every ones right is to be rendred unto him , whereunto all reasonable creatures do assent at their first proposal . and where any are found to live in an open neglect or seem to be ignorant of them , their degeneracy into beastiality is open , and their sentiments not at all to be regarded . but goe a little further , and you will find all the great moralists at endless uncertain disputes about the nature of vertue in general , about the offices and duties of it , about the rule and measures of their practice . in these disputes did most of them consume their lives , without any great endeavours to express their own notions in their conversations . sect. and from the same reason i suppose in part it is , that our present moralists seem to care for nothing but the name ; vertue it self is grown to be a strange and uncouth thing . but what is commanded us by jesus christ , there is no room for the least haesitation whether it be an infallible rule for us to attend unto or no. every precept of his about the meanest duty , is equally certain and infallibly declarative of the nature and necessity of that duty , as those of the greatest , and that have most evidence from the light of nature . if once it appears that christ requires any thing of us by his word , that he hath taught us any thing as the prophet of the church , there is no doubt remains with us , whether it be our duty or no. ( ) the whole rule of duties given by the most improved light of nature , setting aside those that are purely evangelical , which some despise , is obscure and partial . there are sundry moral duties which i instanced in before , which the light of nature as it remains in the lapsed depraved condition of it , never extended it self to the discovery of . and this obscurity is evident from the differences that are about its precepts and directions . but now as the revelation made by christ , and his commands therein , is commensurate unto universal obedience , and gives bounds unto it , so that there is no duty of it but what he hath commanded , and it is sufficient to discharge the most specious pleas and pretences of any thing to be a duty towards god or man , by shewing that it is not required by him ; so his commands and directions are plain and evidently perspicuous . i dare challenge the greatest and most learned moralists in the world , to give an instance of any one duty of morality , confirmed by the rules and directions of the highest and most contemplative moralist , that i will not shew and evince , that it is more plainly and clearly required by the lord christ in the gospel , and pressed on us by far more effectual motives than any they are acquainted withall . it is therefore the highest folly as well as wickedness , for men to design , plead , or pretend the learning duties of obedience from others rather than from christ the prophet of the church . sect. ( secondly , ) the manner of teaching as to power and efficacy , is also considerable unto this end. and concerning this also we may say who teacheth like him ? there was that eminency in his personal ministry whilest he was on the earth , as filled all men with admiration . hence it is said , that he taught with authority , and not as the scribes , matth. . . and another while they wondred at the gracious words which he uttered , luke . . and the very officers that were sent to apprehend him for preaching , came away astonished , saying , never man spake like this man , john . . it is true , it was not the design of god , that multitudes of that hardned generation should be converted by his personal ministry , john . , , . as having another to fulfill in them , by them , and upon them ; yet it is evident from the gospel , that there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a divine power and glory , accompanying his ministerial instructions . yet this is not that which i intend , but his continued and present teaching of the church by his word and spirit . he gives that power and efficacy unto it , as that by its effects every day it demonstrates it self to be from god , being accompanyed with the evidence and demonstration of a spiritual power put forth in it . this the experiences , consciences , and lives of multitudes bear witness unto continually . they do and will to eternity attest what power his word hath had to enlighten their minds , to subdue their lusts , to change and renew their hearts , to relieve and comfort them in their temptations and distresses , with the like effects of grace and power . sect. what is in the manner of teaching by the greatest moralist ; and what are the effects of it ? enticing words , smoothness and elegancy of speech , composed into snares for the affections , and delight unto the fancy , are the grace , ornament , and life of the way or manner of their teaching . and hereof , evanid satisfaction , temporary resolutions for a kind of complyance with the things spoken , with ( it may be ) some few perishing endeavours after some change of life , are the best effects of all such discourses and so easie and gentle is their operation on the minds of men , that commonly they are delighted in by the most profligate and obstinate sinners , as is the preaching of them who act in the same spirit and from the same principles . ( thirdly , ) whereas the last thing considerable in those whose instructions we should choose to give up our selves unto , is their authority , that must be left without further plea to the consciences of all men , whether they have the highest esteem of the authority of christ the son of god , or of those others whom they do admire ; and let them freely take their choyce , so they will ingenuously acknowledge what they doe . sect. whereas therefore the great end of the prophetical office of christ , in the revelation he made of the will of god in the scriptures , in his personal ministry , in the dispensation of his word and spirit continued in the church , is our holiness and obedience unto god , i could not but remark upon the atheisme , pride and folly of those modern heathens , who really or in pretence , betake themselves to the light of nature and philosophical maxims , for their guidance and direction , rather than to him who is designed of god to be the great teacher of the church . i deny not , but that in the ancient moralists there are found many excellent documents concerning vertue and vice ; but yet having been it may be more conversant in their writings than most of those who pretend so highly unto their veneration , i fear not to affirm , that as their sayings may be of use for illustration of the truth which is infallibly learned another way , so take them alone , they will sooner delight the minds and fancies of men , than benefit or profit them as to the true ends of morality or vertue . sect. thirdly ; this also is one great end of the kingly power of christ. for as such doth he subdue our enemies , and preserve our souls from ruine . and those are our adversaries , which fight against our spiritual condition and safety ; such principally are our lusts , our sins , and our temptations wherewith they are accompanyed . these doth our lord christ subdue by his kingly power , quickening and strengthening in us by his aids and supplyes of grace , all principles of holy obedience . in brief ; the work of christ as a king may be reduced unto these heads . ( ) to make his subjects free . ( ) to preserve them in safety , delivering their souls from deceit and violence . ( ) in giving them prosperity , and encreasing their wealth . ( ) in establishing assured peace for them . ( ) in giving them love among themselves . ( ) in placing the interest and welfare of his kingdom in all their affections . ( ) in eternally rewarding their obedience . and all these he doth principally by working grace and holiness in them , as might be easily demonstrated . i suppose none question but , that the principal work of christ towards us as our head and king , is in making and preserving of us holy. i shall not therefore further insist thereon . it remains that we improve these considerations , unto the confirmation of our present argument concerning the necessity of holiness . sect. and ( first , ) it is hence evident how vain and fond a thing it is , for any persons continuing in an unholy condition to imagine , that they have any interest in christ , or shall have any benefit by him . this is the great deceit whereby sathan , that enemy of the common salvation , hath ruined the generality of mankind who profess the christian religion . the gospel openly declares a way of life and salvation by jesus christ. this is thus farre admitted by all who are called christians , that they will allow of no other way for the same end , unto competition with it . for i speak not of them who being profligate and hardened in sins , are regardless of all future concernments ; but i intend only such as in general have a desire to escape the damnation of hell , and to attain immortality and glory . and this they do at least profess to doe by jesus christ , as supposing that the things to this purpose mentioned in the gospel , do belong unto them as well as unto others , because they also are christians . but they consider not that there are certain wayes and means , whereby the vertue and benefit of all that the lord christ hath done for us , are conveyed to the souls of men , whereby they are made partakers of them . without these we have no concernment in what christ hath done or declared in the gospel . if we expect to be saved by christ , it must be by what he doth and hath done for us , as a priest , a prophet and a king : but one of the principal ends of what he doth in all these , is to make us holy ; and if these be not effected in us , we can have no eternal benefit by any thing that christ hath done or continueth to doe as the mediator of the church . sect. hence the miserable condition of the generality of those who are called christians , who live in sin and yet hope to be saved by the gospel , is greatly to be bewailed . they contract to themselves the guilt of the two greatest evils that any reasonable creatures are liable unto in this world. for ( ) they wofully deceive and ruine their own souls . their whole profession of the gospel is but a crying peace , peace , when sudden destruction lyes at the door . they deny the lord that bought them , and bring upon themselves swift destruction . they are bought and vindicated into the knowledge and profession of the truth , but in their works they deny him whom in words they own , whose damnation sleepeth not . for men to live in covetousness , sensuality , pride , ambition , pleasures , hatred of the power of godliness , and yet to hope for salvation by the gospel , is the most infallible way to hasten and secure their own eternal ruine . and ( ly , ) they cast the greatest dishonour on christ and the gospel , that any persons are capable of casting on them . those by whom the lord christ is rejected as a seducer , and the gospel as a fable , do not more ( i may say not so much ) dishonour the one and the other , as those doe , who professing to own them both , yet continue to live and walk in an unholy condition . for as to the open enemies of christ , they are judged and condemned already , and none have occasion to think the worse of him or the gospel for their opposition unto them : but for those others who profess to own them , they endeavour to represent the lord christ as a minister of sin , as one who hath procured indulgence unto men to live in their lusts and rebellion against god ; and the gospel as a doctrine of licenciousness and wickedness . what else can any one learn from them concerning the one or the other ? the whole language of their profession is , that christ is such a saviour , and the gospel such a law and rule , as that men loving sin , and living in sin , may be saved by them . this is that which hath reflected all kind of dishonour on christian religion , and put a stop unto its progress in the world. these are they of whom our apostle makes his bitter complaint , phil. . , . many walk of whom i have told you often , and now tell you even weeping , that they are the enemies of the cross of christ , whose end is destruction , whose god is their belly , and whose glory is in their shame , who mind earthly things . how many that are called christians doth this character suit in these dayes ? whatever they think of themselves , they are enemies of the cross of christ , and do trample under their feet the blood of the covenant . sect. ( secondly , ) let more serious professors be most serious in this matter . the apostle having given assurance of the certain salvation of all true believers , from the immutable purpose of god , presently addes , let every one that nameth the name of christ depart from iniquity , tim. . . plainly intimating , that without holiness , without an universal departure from iniquity , we cannot have the least evidence that we are interested in that assured condition . you name the name of christ , profess an interest in him , and expect salvation by him ; which way will you apply your selves unto him ? from which of his offices do you expect advantage ? is it from his sacerdotal ? hath his blood purged your consciences from dead works , that you should serve the living god ? are you cleansed , and sanctified , and made holy thereby ? are you redeemed out of the world by it , and from your vain conversation therein , after the customs and traditions of men ? are you by it dedicated unto god , and made his peculiar ones ? if you find not these effects of the blood-shedding of christ in and upon your souls and consciences , in vain will you expect those other of attonement , peace and reconciliation with god ; of mercy , pardon , justification and salvation , which you look for . the priestly office of christ hath its whole effect towards all on whom it hath any effects . despisers of its fruits in holiness , shall never have the least interest in its fruits in righteousness ? sect. is it from his actings as the great prophet of the church , that you expect help and relief ? have you effectually learned of him to deny all vngodliness and worldly lusts , to live righteously , and soberly , and godly in this present world ? hath he taught you to be humble , to be meek , to be patient , to hate the garment spotted with the flesh ? hath he instructed you unto sincerity in all your wayes , dealings , and whole conversations among men ? above all hath he taught you , have you learned of him , to purifie and cleanse your hearts by faith , to subdue your inward spiritual and fleshly lusts , to endeavour after an universal conformity unto his image and likeness ? do you find his doctrine effectual unto these ends , and are your hearts and minds cast into the mould of it ? if it be so , your interest in him by his prophetical office , is secured unto you . but if you say , you hear his voyce in his word , read and preached , that you have learned many mysteries , and have attained much light or knowledge thereby , at least you know the substance of the doctrine he hath taught , so as that you can discourse of it , yea and that you doe many things or perform many duties according unto it ; but cannot say , that the effects before enqured after , are wrought in you by his word and spirit , you lose the second expectation of an interest in christ as mediator , or any advantage thereby . sect. will you betake your selves to the kingly office of christ , and have you expectations on him by vertue thereof ? you may do well to examine , how he ruleth in you and over you . hath he subdued your lusts , those enemies of his kingdom , which fight against your souls ? hath he strengthened , aided , supported , assisted you by his grace , unto all holy obedience ? and have you given up your selves to be ruled by his word and spirit , to obey him in all things , and to entrust all your temporal and eternal concernments unto his care , faithfulness and power ? if it be so , you have cause to rejoyce , as those who have an assured concern in the blessed things of his kingdom . but if your proud rebellious lusts do yet bear sway in you , if sin have dominion over you , if you continue to fulfill the lusts of the mind and of the flesh ; if you walk after the fashions of this world , and not as obedient subjects of that kingdom of his which is not of this world : deceive not your selves any longer , christ will be of no advantage unto you . in these things lye the summe of our present argument . if the lord christ act no otherwise for our good , but in and by his blessed offices of priest , prophet , and king ; and if the immediate effect of the grace of christ acting in all these offices towards us , be our holiness and sanctification , those in whom that effect is not wrought and produced , have neither ground nor reason to promise themselves an interest in christ , or any advantage by his mediation . for men to name the name of christ , to profess themselves christians , or his disciples , to avow an expectation of mercy , pardon , life and salvation by him , and in the mean time to be in themselves worldly , proud , ambitious , envious , revengefull , haters of good men , covetous , living in divers lusts and pleasures , is a scandal and shame unto christian religion , and unavoidably destructive to their own souls . chap. v. necessity of holiness from our condition in this world. necessity of holiness further argued , from our own state and condition in this world , with what is required of us with respect unto our giving glory to jesus christ. sect. another argument for the necessity of holiness may be taken from the consideration of our selves , and our present state and condition . for it is hereby alone that the vicious distemper of our natures is or can be cured . that our nature is fearfully and universally depraved by the entrance of sin , i have before declared and sufficiently confirmed . and i do not now consider it as to the disability of living unto god , or enmity unto him which is come upon us thereby , nor yet as to the future punishment which it renders us obnoxious unto : but it is the present misery that is upon us by it , ( unless it be cured ) which i intend . for the mind of man being possessed with darkness , vanity , folly , and instability ; the will under the power of spiritual death , stubborn and obstinate , and all the affections carnal , sensual and selfish , the whole soul being hurried off from god , and so out of its way , is perpetually filled with confusion and perplexing disorder . it is not unlike that description which job gives of the grave , a land of darkness and of the shadow of death , without any order , and where the light is as darkness ; chap. . , . when solomon set himself to search out the causes of all the vanity and vexation that is in the world , of all the troubles that the life of man is filled withall ; he affirms that this was the summe of his discovery , god made men upright , but they have found out many inventions , eccles. . . that is , cast themselves into endless entanglements and confusions . what is sin in its guilt , is punishment in its power , yea the greatest that men are liable unto in this world. hence god for the guilt of some sins , poenally gives many up to the power of others , rom. . , , . thess. . . and this he doth , not only to secure and aggravate their condemnation at the last day , but to give them in this world a recompence of their folly in themselves . for there is no greater misery nor slavery , than to be under the power of sin. sect. this proves the original depravation of our nature , the whole soul filled with darkness , disorder and confusion , being brought under the power of various lusts and passions , captivating the mind and will unto their interests , in the vilest drudgeries of servitude and bondage . no sooner doth the mind begin to act any thing suitably unto the small remainders of light in it , but it is immediately controlled by impetuous lusts and affections , which darken its directions , and silence its commands . hence is the common saying , not so common as what is signified by it ; — video meliora probóque , deteriora sequor — hence the whole soul is filled with fierce contraditions and conflicts . vanity , instability , folly , sensual irrational appetites , inordinate desires , self-disquieting and torturing passions , act continually in our depraved natures . see the account hereof , rom. . , , , , , , , , . how full is the world of disorder , confusion , oppression , rapine , uncleanness , violence , and the like dreadfull miseries ? alas ! they are but a weak and imperfect representation of the evils that are in the minds of men by nature . for as they all proceed from thence , as our saviour declares , matth. , , . so the thousandth part of what is conceived therein , is never brought forth and acted . from whence come warrs and fightings among you , come they not hence , even of your lusts that war in your members ? ye lust and have not , ye kill and desire to have , and cannot obtain ; ye fight and warre , yet you have not , james . , . all evils proceed from the impetuous lusts of the minds of men , which when they are acted unto the utmost , are as unsatisfied as they were at their first setting out . hence the prophet tells us , that wicked men , under the power and disorder of depraved nature , are like a troubled sea that cannot rest , whose waves cast up mire and dirt ; and have no peace ; isa. . , . the heart is in continual motion ; is restless in it is figments and imaginations , as the waters of the sea when it is stormy and troubled ; and they are all evil , only evil continually , gen. . . herein doth it cast up mire and dirt. and those who seem to have the greatest advantages above others in power and opportunity to give satisfaction unto their lusts , doe but encrease their own disquietness and miseries , psal. . . for as these things are evil in themselves , and unto others ; so they are poenal unto those in whom they are , especially in whom they abound and reign . and if their breasts were opened , it would appear , by the confusion and horror they live in , that they are on the very confines of hell. sect. hence is the life of man full of vanity , trouble , disappointments , vexations , and endless self-dissatisfactions , which those who were wise among the heathens , saw , complained of , and attempted in vain reliefs against . all these things proceed from the depravation of our natures , and the disorder that is come upon us by sin. and as ( if they are not cured and healed ) they will assuredly issue in everlasting misery , so they are wofull and calamitous at present . true peace , rest , and tranquillity of mind are strangers unto such souls . alas ! what are the perishing profits , pleasures , and satisfactions by them , which this world can afford ? how unable is the mind of man to find out rest and peace in them or from them ? they quickly satiate and suffocate in their enjoyment , and become to have no relish in their varieties , which onely heightens present vanity , and treasures up provision for future vexation . we have therefore no greater interest in the world , than to enquire how this disorder may be cured , and a stop put to this fountain of all abominations . what we intend , will be cleared in the ensuing observations . sect. ( ) it is true , that some are naturally of a more sedate and quiet temper and disposition than others are . they fall into such outrages and excesses of outward sins as others doe ; nay , their minds are not capable of such turbulent passions and affections as the most are possessed withall . these comparatively are peaceable , and usefull to their relations and others . but yet their minds and hearts are full of darkness and disorder . for so is it with all by nature , ( as we have proved ) who have not an almighty effectual cure wrought upon them . and the less troublesome waves they have on the surface , the more mire and dirt oft-times they have at the bottome . sect. ( ) education , convictions , afflictions , illuminations , hope of a righteousness of their own , love of reputation , ingagements into the society of good men , resolutions for secular ends , with other means of the like kind , do often put great restraints upon the actings and ebuillitions of the evil imaginations and turbulent affections of the minds of men ; yea the frame of the mind and the course of the life may be much changed by them ; how , wherein , and how far , is not our present business to declare . sect. ( ) notwithstanding all that may be effected by these means , or any other of like nature , the disease is uncured , the soul continues still in its disorder , and in all inward confusions . for our original order , harmony and rectitude , consisted in the powers and inclinations , or our minds , wills and affections , unto regular actings towards god as our end and reward . hence proceeded all that order and peace which was in all their faculties , and their actings . whilest we continued in due order towards god , it was impossible that we should be otherwise in our selves : but being by sin fallen off from god , having lost our conformity and likeness unto him , we fell into all the confusion and disorder before described . wherefore , sect. ( ) the onely cure and remedy of this evil condition , is by holiness . for it must be can be no otherwise but by the renovation of the image of god in us ; for from the loss hereof doth all the evil mentioned spring and arise . by this are our souls in some measure restored unto their primitive order and rectitude . and without this , attempts for inward peace , real tranquility of mind , with due order in our affections , will be in vain attempted . it is the holy soul , the sanctified mind alone , that is composed into an orderly tendency towards the enjoyment of god that which we ayme at is , what we are directed unto by our apostle , ephes. . , , . our deliverance from the power of corrupt and deceitfull lusts , which are the spring and cause of all the confusion mentioned , is by the renovation of the image of god in us , and no otherwise . and hence , unto all persons not in love with their lusts and ruine , ariseth a cogent argument and motive unto holiness . but sundry things may be objected hereunto ; as , sect. first , that we doe admit and maintain , that in all sanctified persons there are yet certain remainders of our original depravation and disorder ; that sin still abideth in believers ; yea that it works powerfully and effectually in them , leading them captive unto the law of sin. hence ensue great and mighty warrs and conflicts in the souls of regenerate persons , that are truely sanctified . herein they suffer so far , as to groan , complain , and cry out for deliverance . the flesh lusteth against the spirit , and the spirit against the flesh , and these are contrary . wherefore it doth not appear , that this holiness doth so heal and cure the sinfull distempers of our minds . on the other side , men supposed as yet under the power of sin , who have not that grace and holiness in the renovation of the image of god which is pleaded for , seem to have more peace and quietness in their minds . they have not that inward conflict which others complain of , nor those groans for deliverance . yea they find satisfaction in their lusts and pleasures , relieving themselves by them against any thing that occasioneth their trouble . sect. ans. ( ) for that peace and order which is pretended to be in the minds of men under the power of sin , and not sanctified , it is like that which is in hell and the kingdom of darkness . sathan is not divided against himself , nor is there such a confusion and disorder in his kingdom as to destroy it ; but it hath a consistency from the common end of all that is in it , which is an opposition unto god and all that is good . such a peace and order there may be in an unsanctified mind . there being no active principle in it for god and that which is spiritually good , all works one way , and all its troubled streams have the same course . but yet they continually cast up mire and dirt . there is onely that peace in such minds which the strong man armed , that is sathan , keeps his goods in , untill a stronger than he comes to bind him . and if any one think that peace and order to be sufficient for him , wherein his mind in all its faculties acts uniformly against god , or for self , sin and the world , without any opposition or contradiction , he may find as much in hell when he comes there . sect. ( ) there is a difference between a confusion and a rebellion . where a confusion is in a state , all rule or government is dissolved , and every thing is let loose unto the utmost disorder and evil. but where the rule is firm and stable , there may be rebellions that may give some parts and places disturbances and damage , but yet the whole state is not disordered thereby . so is it in the condition of a sanctified soul on the account of the remainders of sin ; there may be rebellion in it , but there is no confusion . grace keeps the rule in the mind and heart firm and stable , so that there is peace and assurance unto the whole state of the person , though lusts and corruptions will be rebelling and warring against it . the divine order therefore of the soul consisting in the rule of grace , subordinating all to god in christ , is never overthrown by the rebellion of sin at any time , be it never so vigorous or prevalent . but in the state of unsanctified persons though there be no rebellion , yet is there nothing but confusion . sin hath the rule and dominion in them ; and however men may be pleased with it for a season , yet is it nothing but perfect disorder , because it is a continual opposition to god. it is a tyranny that overthrowes all law and rule and order with respect unto our last and chiefest end. sect. ( ) the soul of a believer hath that satisfaction in this conflict , as that its peace is not ordinarily disturbed , and is never quite overthrown by it . such a person knowes sin to be his enemy , knowes its design , with the aids and assistances which are prepared for him against its deceit and violence ; and considering the nature and end of this contest , is satisfied with it . yea the greatest hardships that sin can reduce a believer unto , do but put him to the exercise of those graces and duties wherein he receiveth great spiritual satisfaction . such are repentance , humiliation , godly sorrow , self-abasement and abhorrency , with fervent outcryes for deliverance . now although these things seem to have that which is grievous and dolorous prevailing in them , yet the graces of the spirit of god being acted in them , they are so suited unto the nature of the new creature , and so belong unto the spiritual order of the soul , that it finds secret satisfaction in them all . but the trouble others meet withall in their own hearts and minds on the account of sin , is from the severe reflexions of their consciences only , and they receive them no otherwise but as certain presages and predictions of future and eternal misery . sect. ( ) a sanctified person is secured of success in this conflict , which keeps blessed peace and order in his soul during its continuance . there is a two-fold success against the rebellious actings of the remainders of indwelling sin. ( ) in particular instances ; ( ) in the whole cause . and in both these have we sufficient assurance of success , if we be not wanting unto our selves . . for suppose the contest be considered with respect unto any particular lust and corruption , and that in conjunction with some powerfull temptation , we have sufficient and blessed assurance that abiding in the diligent use of the wayes and means assigned unto us , and the improvement of the assistance provided in the covenant of grace , we shall not so fail of actual success , as that lust should conceive , bring forth and finish sin , cor. . . but if we be wanting unto our selves , negligent in our known duties and principal concerns , it is no wonder if we are sometimes cast into disorder , and foyled by the powers of sin. but , . as to the general success in the whole cause , namely , that sin shall not utterly deface the image of god in us , nor absolutely or finally ruine our souls , which is its end and tendency , we have the covenant faithfulness of god ( which will not fail us ) for our security , rom. . . wherefore , notwithstanding this opposition and all that is ascribed unto it , there is peace and order preserved by the power of holiness in a sanctified mind and soul. sect. secondly , but it will be further objected , that many professors who pretend highly unto sanctification and holiness , and whom you judge to be partakers of them , are yet peevish , froward , morose , unquiet in their minds , among their relations , and in the world ; yea , much outward vanity and disorder ( which you make tokens of the internal confusion of the minds of men , and the power of sin ) do either proceed from them , or are carryed on by them . and where then is the advantage pretended , that should render holiness so indispensibly necessary unto us ? ans. if there are any such , the more shame for them , and they must bear their own judgement . these things are diametrically opposite to the work of holiness , and the fruits of the spirit , gal. . . and therefore i say , ( ) that many ( it may be ) are esteemed holy and sanctified , who indeed are not so . though i will judge no man in particular , yet i had rather pass this judgement on any man , that he hath no grace , than that on the other hand , grace doth not change our natures , and renew the image of god in us . ( ) many who are really holy , may have the double disadvantage ; first to be under such circumstances as will frequently draw out their natural infirmities , and then to have them greatned and heightned in the apprehension of them with whom they have to doe , which was actually the case of david all his dayes , and of hannah , sam. . , . i would be far from giving countenance unto th● sinfull distempers of any ; but yet i doubt not , but that the infirmities of many are represented by envy and hatred of profession unto an undeserved disadvantage . ( ) where-ever there is the seed of grace and holiness , there an entrance is made on the cure of all these sinfull distempers , yea not only of the corrupt lusts of the flesh , that are absolutely evil and vitious in their whole nature ; but even of those natural infirmities and distempers of peevishness , moroseness , inclination to anger and passion , vnsteadiness in resolution . which lusts is apt to possess , and use unto evil and disorderly ends. and i am pressing the necessity of holiness , that is , of the encrease and growth of it , that this work may be carried on to perfection , and that so through the power of the grace of the gospel , that great promise may be accomplished which is recorded isa. . , , , . and as when a wandring jugling impostor , who pretended to judge of mens lives and manners by their physiognomy , beholding socrates , pronounced him from his countenance a person of a flagitious sensual life , the people derided his folly , who knew his sober vertuous conversation ; but socrates excused him , affirming that such he had been , had he not bridled his nature by philosophy ; how much more truely may it be said of multitudes , that they had been eminent in nothing but untoward distempers of mind , had not their souls been rectified and cured by the power of grace and holiness . sect. i find there is no end of arguments that offer their service to the purpose in hand ; i shall therefore wave many , and those of great importance , attended with an unavoidable cogency , and shut up this discourse with one which must not be omitted . in our holiness consists the principal part of that revenue of glory and honour which the lord christ requireth and expecteth from his disciples in this world. that he doth require this indispensibly of us , is i suppose out of question amongst us ; although the most who are called christians , live as if they had no other design but to cast all obloquies , reproach and shame , on him and his doctrine . but if we are indeed his disciples , he hath bought us with a price , and we are not our own , but his , and that to glorifie him in soul and body , becuase they are his , cor. . , . he dyed for us , that we should not live unto our selves , but unto him that so dyed for us , and by vertue of whose death we live , rom. . , , . he gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works , tit. . . but we need not to insist hereon . to deny that we ought to glorifie and honour christ in the world , is to renounce him and the gospel . the sole enquiry is , how we may do so , and what he requireth of us to that purpose ? sect. now the summe of all that the lord christ expects from us in this world , may be reduced unto two heads : ( ) that we should live holily to him . ( ) that we should suffer patiently for him . and in these things alone is he glorified by us . the first he expecteth at all times , and in all things ; the latter on particular occasions , as we are called by him thereunto . where these things are , where this revenue of glory is payd in and returned unto him , he repents not of his purchase , nor of the unvaluable price he hath payd for us ; yea sayes , the lines are fallen to me in pleasant places , i have a goodly heritage ; which are the words of christ concerning the church , which is his lot , and the portion of his inheritance , psal. . . now amongst many others we shall consider but one way whereby we glorifie the lord christ by our holy obedience , and whence also it will appear how much we dishonour and reproach him when we come short thereof . sect. the lord christ coming into the world as the mediator between god and man , wrought and accomplished a mighty work amongst us . and what he did may be referred to three heads . ( ) the life which he lead ; ( ) the doctrine which he taught ; and ( ) the death which he underwent . concerning all these there ever was a great contest in the world , and it is yet continued . and on the part of the world , it is managed under a double appearance ; for some openly have traduced his life as unholy , his doctrine as foolish , and his death as justly deserved ; which was the sence of the pagan world , and the apostate judaical church of old , as it is of many at this day . others allow them to pass with some approbation , pretending to own what is taught in the gospel concerning them , but in fact and practice deny any such power and efficacy in them as is pretended , and without which they are of no vertue , which is the way of carnal gospellers , and all idolatrous superstitious worshippers among christians . and of late there is risen up amongst us a generation , who esteem all that is spoken concerning him to be a meer fable . in opposition hereunto , the lord christ calls all his true disciples , to bear witness and testimony unto the holiness of his life , the wisdom and purity of his doctrine , the efficacy of his death to expiate sin , to make attonement and peace with god , with the power of his whole mediation to renew the image of god in us , to restore us into his favour , and to bring us unto the enjoyment of him . this he calls all his disciples to avow unto and express in the world , and by their so doing is he glorified ( and no otherwise ) in a peculiar manner . a testimony is to be given unto and against the world , that his life was most holy , his doctrine most heavenly and pure , his death most precious and efficacious , and consequently that he was sent of god unto his great work , and was accepted of him therein ; now all this is no otherwise done but by obedience unto him in holiness as it is visible and fruitfull . for , sect. ( ) we are obliged to profess , that the life of christ is our example . this in the first place are we called unto , and every christian doth virtually make that profession . no man takes that holy name upon him , but the first thing he signifies thereby , is that he makes the life of christ his pattern , which it is his duty to express in his own . and he who takes up christianity on any other terms , doth wofully deceive his own soul. how is it then that we may yield a revenue of glory herein ? how may we bear testimony unto the holiness of his life , against the blasphemies of the world , and the vnbelief of the most , who have no regard thereunto ? can this be any otherwise done but by holiness of heart and life , by conformity to god in our souls , and living unto god in fruitfull obedience ? can men devise a more effectual expedient to cast reproach upon him , than to live in sin , to follow divers lusts and pleasures , to preferre the world and present things before eternity , and in the mean time to profess , that the life of christ is their example , as all unholy professors and christians doe ? is not this to bear witness with the world against him , that indeed his life was unholy ? surely it is high time for such persons to leave the name of christians , or the life of sin. it is therefore alone in conformity to him in the holiness we are pressing after , that we can give him any glory on the account of his life being our example . sect. ( ) we can give him no glory , unless we bear testimony unto his doctrine , that it is holy , heavenly , filled with divine wisdom and grace , as we make it our rule . and there is no other way whereby this may be done , but by holy obedience , expressing the nature , end and vsefulness of it , titus . , . and indeed , the holy obedience of believers , as hath been declared at large before , is a thing quite of another kind than any thing in the world which by the rules , principles , and light of nature , we are directed unto , or instructed in . it is spiritual , heavenly , mysterious , filled with principles and actings of the same kind with those whereby our communion with god in glory unto eternity shall be maintained . now although the life of evangelical holiness , be in its principle , form , and chief actings secret and hidden , hid with christ in god from the eyes of the world , so that the men thereof neither see nor know nor discern the spiritual life of a believer , in its being , form and power ; yet there are alwayes such evident appearing fruits of it , as are sufficient for their conviction , that the rule of it which is the doctrine of christ alone , is holy , wise and heavenly . and multitudes in all ages have been won over unto the obedience of the gospel and faith in christ jesus , by the holy , fruitfull , usefull conversation of such as have expressed the power and purity of his doctrine in this kind . sect. ( ) the power and efficacy of the death of christ , as for other ends , so to purifie us from all iniquity , and to purge our consciences from dead works , that we may serve the living god , is herein also required . the world indeed sometimes riseth unto that height of pride and contemptuous atheisme , as to despise all appearance and profession of purity . but the truth is , if we are not cleansed from our sins in the blood of christ , if we are not thereby purified from iniquity , we are an abomination unto god , and shall be objects of his wrath for ever . however the lord christ requireth no more of his disciples in this matter unto his glory , but that they profess that his blood cleanseth them from their sins , and evidence the truth of it by such wayes and means as the gospel hath appointed unto that end. if their testimony herein unto the efficacy of his death be not received , be despised by the world , and so at present no apparent glory redound unto him thereby , he is satisfied with it , as knowing that the day is coming wherein he will call over these things again , when the rejecting of this testimony shall be an aggravation of condemnation unto the unbelieving world. sect. i suppose the evidence of this last argument is plain , and exposed unto all ; it is briefly this : without the holiness prescribed in the gospel , we give nothing of that glory unto jesus christ which he indispensibly requireth . and if men will be so sottishly foolish as to expect the greatest benefits and advantages by the mediation of christ , namely , pardon of sin , salvation , life and immortality , whilest they neglect and refuse to give him any revenue of glory for all he hath done for them ; we may bewail their folly , but cannot prevent their ruine . he saves us freely by his grace , but he requires that we should express a sense of it in ascribing unto him the glory that is his due . and let no man think this is done in wordy expressions ; it is no otherwise effected , but by the power of an holy conversation , shewing forth the prayses of him who hath called us out of darkness into his marvellous light. nay , there is more in it also ; if any one profess himself to be a christian , that is , a disciple of jesus christ , to follow the example of his life , to obey his doctrine , to express the efficacy of his death , and continue in an unholy life ; he is a false traytor to him , and gives in his testimony on the side of the world , against him and all that he hath done for us . and it is indeed the flagitious lives of professed christians that have brought the life , doctrine and person of our lord jesus christ into contempt in the world. and i advise all that read or hear of these things , diligently and carefully to study the gospel , that they may receive thence an evidence of the power , truth , glory and beauty of christ and his wayes ; for he that should consider the conversation of men for his guide , will be hardly able to determine which he should choose , whether to be a pagan , a mahumetan , or a christian. and shall such persons , by reason of whom the name of christ is dishonoured and blasphemed continually , expect advantage by him or mercy from him ? will men yet think to live in sensuality , pride , ambition , covetousness , malice , revenge , hatred of all good men , and contempt of purity , and to enjoy life , immortality and glory by christ ? who can sufficiently bewayl the dreadfull effects of such an horrid infatuation ! god teach us all duely to consider , that all the glory and honour of jesus christ in the world , with respect unto us , depends on our holiness , and not on any other thing either that we are , have , or may doe . if therefore we have any love unto him , any spark of gratitude for his unspeakable love , grace , condescension , sufferings , with the eternal fruits of them , any care about or desire of his glory and honour in the world , if we would not be found the most hatefull traytors at the last day unto his crown , honour and dignity , if we have any expectation of grace from him , or advantage by him , here or hereafter , let us labour to be holy in all manner of conversation , that we may thereby adorn his doctrine , express his vertues and prayses , and grow up into conformity and likeness unto him , who is the first-born and image of the invisible god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . finis . an alphabetical table of some especial matters contained in this book . a. page . section . abasement in the remembrance of the defilement of sin , a necessary duty . , no ability in sinners to purge themselves from their natural pollution . mistakes about ability to comply with gods commands . , abuse of the best duties possible . , abuse of spiritual gifts . , abuse of eternal love devilish . , acquaintance with the pollution of sin necessary . , every gracious act of the will wrought by the holy spirit . , difference between the act of the spirit in forming the humane nature of christ , and the act of the son in assuming it . , to be acted by the spirit , what it is . , how the holy prophets were acted by the spirit . , all actings of the person of the son of god towards the humane nature voluntary . , actings of the holy spirit not ascribed unto him exclusively . , internal actings of the blessed trinity , where one person is the object of the love of another , natural and necessary to the being of god. , external actings of one divine person towards another , of what sort . , all actions internal and external to be tryed by the word . , internal acts of the holy trinity how undivided . , all acts of natural life from god. , no vital acts under the power of death spiritual . , act of the holy ghost in forming the body of christ , a creating act. two-fold event of mens falls into actual sins . , : , actual sins how they spring from original sins . : actual supplyes of grace necessary to the mortification of sin. , actual assistance of grace necessary unto obedience . , adam how he had the spirit of god in the state of innocency . , adam had many things revealed unto him . , adherence and assimulation effects of of love. adjuncts of divine inspiration . , admiration an effect of love . , administration of grace not equal at all times . , advantage and priviledge in the participation of the gifts of the spirit . , advantage of the new testament in our access to god. , advantage of duties vitiated in their performance . , great advantage of spiritual experience . affections wrought upon and excited by convictions . , affections fixed by grace on spiritual things . , affections when renewed work sensibly . affections how depraved , how sanctified . , affections the means of convictions . , afflictions how they purge away sin . , afflictions how sanctified and made usefull . ibid. various aggravations of the defilement of sin. aggravations of sin in them who have received a principle of grace . , all personal properties assigned unto the holy spirit in the scripture . , alienation from the life of god what it is . , alienation of the minds of men from the gospel , on what ground . , allusion unto local motion in sending of the spirit , whence taken . , angels gods host. , ministry of angels about the body of christ when dead . , anointing at the inauguration of governours , what it signified . the spirit of antichrist what it is . , an anti-spirit set up in opposition to the spirit of god. , apostasie of the church in several ages with respect unto the persons of the holy trinity . , apostasie of christian churches in the rejection of the holy spirit and his work. , apostasie from beginnings of conversion how brought on . : appellations or titles of the holy spirit in the scripture . , appearances of the holy spirit under visible signs . , appearances of persons in divine visions . , all apprehensions of divine operations to be tryed by the rule of the word . apprehension of eternal danger from the law , before conversion . : application of the blood of christ for the cleansing of sin. , application to the blood of christ for the cleansing of sin and the nature of it . , , , s. . & , : applications of the death of christ unto the subduing of sin wherein it consists . , : arguments in prayer for the further communications of the spirit . , weak arguments for holiness prejudicial to it . , arguments to prove the divine personality of the holy ghost . , , &c. articulate voyces in divine revelations how formed . : internal assistance of the spirit of god necessary to every act of obedience : : assumption the only immediate act of the person of the son towards the humane nature . , assurance accompanying divine revelations : : assurance of success and final preservation an encouragement to duties of holiness : : assurance of the end an encouragement unto the use of the means : : attonement or satisfaction not required of sinners : : false wayes of making attonement the ground of all superstition : ibid. vain attempts for the mortification of sin : : auricular confession an invention to accommodate the inclinations of all flesh : authority in giving the spirit respects his gifts and grace : : authority of god gives efficacy to the word : : authority of god to be alwayes considered in his commands : : sense of the authority of god to be carried into all our occasions : : b. baalam how a prophet , and how a sorcerer : : baptized into the name of the holy spirit , as into the father and son : : baptisme of christ the time of his being anointed unto his prophetical office , , : baptism is not regeneration : : all that are duely baptized are not regenerate : : baptism how it expresseth our sanctification : : baptism washeth not away sin virtute operis operati : beauty of the soul in its conformity unto god : : beginning and ending of the gift of prophesie : : beginnings of holiness small like seed : : beginning of good from our selves , a pelagian fiction : : believers alone receive the spirit , in what sense : : believers much unacquainted with the nature of holiness , and their own interest therein : : believers the only subject of sanctification : : benefit and use of the word preached : : benignity and charity the great resemblances of god : : blasphemy of the jewes against the name of jesus : : blasphemy against the holy ghost : : blindness of may about the nature of sin : : the blood of christ how it cleanseth from sin : : the blood of christ that purgeth sin is the blood of his sacrifice : : blood in sacrifice both offered and sprinkled : : the blood of christs sacrifice alwayes in the same condition as to efficacy : boasting and despondency prevented by the same means : : bodily strength given by the spirit of god : : bodily absence of christ how supplyed by the holy spirit : : body of christ formed of the substance of the blessed virgin , reasons thereof : the body how depraved by sin : the body how sanctified : bounty expressed in pouring forth the spirit : : the spirit how called the breath of gods mouth : : how god breathed into man the breath of life : : burden of the lord whence that name was given to prophesies : : burden and danger of government : c. what it is to call jesus lord : : calumny against the doctrine of justification refuted : : two-fold capacity in the mind with respect unto spiritual things : : carnal mind in all mankind by nature : : causes of the purification of sin : : certainty of outward voyces from internal light : : secret chambers where christ is not , what is intended●y them : : characters of divine truth on all divine inspirations : : cherishing and acting the principle of holiness , the great means of mortification of sin : : childhood the vanity thereof : : to say christ is the lord what it includes , and how we are enabled thereunto : : christ in no sense the son of the holy spirit : : christ raised from the dead by the holy ghost : christ how he is our life : : christ not defiled with our defilements : : christ how he is made unto us sanctification : , &c. christ the exemplary cause of our holiness : : christ an head of influence unto the church : : christ only to be heard , if we would learn obedience : : circumcision of the heart wherein it consists : : . & : church of the jewes first fell by idolatry : : head of the church first respected in the new creation : : churches how at first founded and built by the holy ghost : : cleansing our selves from sin our duty : : cleansing from sin how to be prayed for : : cleansing in profession and reality , in signification and efficacy : no cleansing of sin meerly by our own endeavours : : collation of the spirit on christ , how a present and how a continued act : : the commands of god how possible unto us : : commands of the covenant respect the power administred in the covenant : : commands of duty when not grievous : : commands of obedience belonging unto the old covenant , and their ends : : commands for obedience how proportioned unto our abilities : : commands for holiness whence just and equal : : commands for holiness multiplyed , and why : : respect unto the command the formal reason of obedience : : how the holy spirit comes on men : , : coming of christ in the flesh the first and principal promise of the old testament : : communication of spiritual things from christ by the spirit : : communication of the vertue of the blood of christ unto our souls by the holy spirit : : communication from god to his creatures two-fold : : all communications in a way of grace through christ : : communion with god by the gospel , the nature , manner and way of it : : communion between god and believers by real operation of the holy ghost : : complaints of sin in prayer derided : : compleating acts ascribed in all divine operations to the holy spirit : : what comprehension prophets had of divine revelations : : conception of christ in the womb instantaneous : : conception of christ how assigned to the holy spirit , how to the blessed virgin : : conclusions to be made from the doctrine of election : : concupiscence gets strength by age : : condition of all unregenerate persons absolutely the same : : confluence of trouble on the lord christ in the course of his ministry : conformity unto god the honour of the soul : : conformity unto god wherein it consists : : conformity unto the death of christ , wherein it consists : : conformity to god our onely glory : : conscience how affected with convictions : : consistency of commands and promises proved : : glorious consequences of the miraculous conception of the body of christ : consequences falsely charged on the doctrine of the gospel : : considerations of grace , and the true spring of all spiritual diligence : : considerations of the nature and end of sin subservient unto mortification : : spiritual consolations unto whom they do belong : consolation of believers from the eternal continuance of grace : : constancy in holy duties a necessary consequent of a principle of holiness : : constitution no excuse for sin : contemplation an effect of love : : contempt of the gospel whence : : contempt of regeneration in many : : contempt of the world from the consideration of electing love : : contest in the world about the lord christ , how managed on each side : : continuation of the work of the holy ghost in the church : : contrary dispositions and inclinations in believers , the nature of them , and whence they are : : difficulty of conversion not onely from a custom of sinning : : conversion to god not meerly an act of our own wills : : way and means of conversion according to the old and new pelagians : work of the spirit in conversion how declared by some and derided by others : : conviction of sin antecedaneous to conversion : : convictions of sin how they are lost : : wayes whereby convictions are lost , ex●●●● in austin : : , the nature of the conviction of sin : : convictions variously used and abused : conviction of the defilement of sin necessary antecedently unto its purification : : evidence of duties proceeding onely from the power of convictions : : corruption of the mind expressed by darkness : : corruption of nature working early in infancy : : common notions of good and evil remaining in corrupted nature , and their use : : corrupted reason depraves the whole mystery of the gospel : : creating of the body of christ out of the substance of the virgin compared with the creation of the first man out of the dust of the earth : creation assigned distinctly to each person in the trinity : : creation of man , the parts and degrees of it : , : new creation how effected by the holy spirit : : new creation the work whereby god designed to glorifie himself principally in this world : : new creation how assigned unto the father , son and spirit distinctly : : old and new creation compared : : creatures above and below , why called gods host : : new creature what it is , and wherein it consists : : new creature supported and acted by the holy spirit : : cure of idolatry by the captivity : : cyrus how anoynted of god. : . & : d. danger of mistakes about regeneration . state of darkness and blindness by nature . : spiritual darkness the nature of it . : darkness objective and subjective . : spiritual darkness working by enmity , and its effects . : dead works what they are , and whence so called . : men said to be dead in sin with respect to the life we had in adam . : work of the spirit towards the humane nature of christ in the state of the dead . : death natural what it is . : death natural and spiritual wherein they differ , and wherein they agree . : death of christ applyed by the spirit , for the mortification of sin. : spiritual death two-fold . : decayes in grace to be found in many . deceits practical about holiness . dedication unto god , in what sence it is sanctification . : deep things of god what , and how searched by the spirit . : defilement of sin wherein it doth consist . : degrees of prophecy fancied by the jewes , rejected . : degrees in holiness , and growth in grace , whereon they do depend . : deliverances means of conviction . : delight an effect of love. : delight in sinners as sinning , the highest degree of shamelesness . , how the spirit of god departed from saul . : how the holy spirit departeth from men. : natural depravation discovers the nature of the grace of conversion . : depravation of the mind how removed . : depravation of the mind by sin , what it is , and wherein it doth consist . : description of sanctification . : spiritual desertions and the nature of them ; by some derided . : design of the gospel what it is . : design to be like unto god , the life of holiness . : desires of heaven of what sort they ought to be . : despisers of god , who are so . : destruction of sin in the root and principle our great duty . determination of the will as a free principle by grace proved . : diabolical pride in scoffing at the humiliation of sinners . difference between receiving doctrines notionally , and things really . : difference about free-will stated and debated . : difference between a spiritual life , and a life of moral vertue . : . & : difference in religion before the entrance of sin , and afterwards . : differences between the life of adam in innocency , and the life of grace in christ. : differences about regeneration , none in it . : different operations and effects of one and the same spirit . : different degrees of graces . : difficulties of faith. : difficulties in duties from sundry causes . : difficulty and necessity of the work of mortification . : dignity of professors wherein it consists . : diligence required in the exercise of grace . discerning of spirits an extraordinary gift at the first . : discovery of graces of holiness springing from election . : discovery of a false foundation of duties . dispensation of the spirit not consined unto the first times of the church . : dispensation of the spirit in general declared . , : , , . take away the dispensation of the spirit , and the whole church is ruined . disposition of the soul unto acts and duties of holiness , from an inward principle . : no disposition unto spiritual life in a state of spiritual death . : a gracious disposition expressed by fear , love and delight . : depraved disposition in the mind by nature . : dispositions unto regeneration of what sort . : natural dispositions of some more sedate than of others . : disquisitions after god by the light of nature , and their success . : distinct operations ascribed unto the distinct persons in the trinity . : manifestation of the distinction of persons in the divine nature a great end in the work of the new creation . : distresses upon conviction of sin. : distribution of spiritual gifts . : distributions of grace used by the ancients . : disturbance on divine revelations , whence it proceeds . : diversity of gifts an occasion of differences in the churches . : knowledge of divine things in their operations and effects . : divine voluntary actings constantly ascribed unto the holy spirit in the scripture . : divine persons succeeded not to each other in their operations . : divine nature in christ acted not as his soul. : no true apprehension of divine goodness but in christ. : division of the holy spirit in what sence spoken of . : doctrine of the spirit of god the second great principle of the spirit . : doctrine of the spirit the life of all saving truth . : doctrine of the trinity despised by many . : doctrine of regeneration variously described . : doctrine of some men about regeneration . : doctrine of obedience taught by christ , and what is considerable therein . : doctrines concerning the operations of the spirit of god preached with efficacy . : things or doctrines of the gospel reduced to two heads . : the dove , under which shape the holy ghost appeared , of what sort it was . , : , dreams a means of divine revelation . : christ how driven by the spirit . duty not the measure of power . things wrought in a way of grace , prescribed in a way of duty . no duty of obedience but an holy heart is enclined unto it . : duty and end to be considered in every act of obedience . : dutyes of persons intrusted with spiritual priviledges . : dutyes required in order to conversion . : dutyes of morality in the gospel superstitious , not the foundation . : dutyes of vnbelievers how sins . : good dutyes how vitiated , yet accepted . : the same dutyes how accepted and rejected with respect unto divers persons . ibid. dutyes not accepted on the account of persons . : dutyes of faith , repentance and obedience , on what grounds to be pressed on men . : good dutyes of vnregenerate men how to be esteemed . , : dutyes of themselves will denominate no man holy. dutyes of morality and piety to be encouraged . special dutyes of those who have received a principle of holiness . dutyes internal and external distinguished . : dutyes of believers and vnbelievers differ in their substance . : dutyes required in order unto the mortication of sin. : dutyes how to be performed , that sin may be mortified : : dutyes of holiness more clearly revealed by christ than any other way . : how the spirit dwelleth in believers notwithstanding the remainders of sin. : e. earth in the first creation what it contained . : education and convictions in some measure compose natures disorders . : effects of conviction where to be placed in the soul. : effects of natural vanity , and how they are to be opposed . : effects of conviction . : effects of the priestly acts of christ of two sorts . : especial effects of divine love. : every work of the spirit effectual . : effectual work of grace , and our own earnest endeavours consistent . : efficacy given to all ordinances by the holy spirit . : no efficacy in second causes independently on the first . : efficacy of faith whence it ariseth . : efficacy of the death of christ for the destruction of sin , wherein it consists . : real internal efficiency ascribed unto grace . : eminent effusions of the holy spirit , accompanyed with effectual delusions of sathan at the same time . : plentiful effusion of the spirit the great promise of the old testament . : the elect the subject of the promise of the spirit as to regeneration . : election the spring of all true holiness . : eternal election a cause of and motive unto holiness . , &c. no evidence of election without holiness . : election absolutely considered no part of gods revealed will. : no man obliged to believe his election before conversion . : who are bound to believe that they are elected . : divine emanation of the holy spirit from the father and son. : end of prophesie in the church . : end of miraculous operations . : end of god in the work of the old and new creature . : end of afflictions and tryals . : end of dutyes two-fold . : end of legal commands . : ends of holiness , for which it is required . : principal ends for which the holy spirit is promised . : enforcements unto obedience from the authority of god in his commands . : , no enjoyment of god without purification from sin. enmity of the carnal mind against god and his wayes . : , natural impotency and enmity how taken away . : enquiry into the reasons and difficulties in holy duties . : enthusiastical raptures no means of conversion . : no enthusiastical impressions in conversion . : no entrance with god without holiness . : equity of the law how it respects the ability of them that are obliged by it . : espousals of the blessed virgin with joseph , the necessity thereof . : essence and form of holiness wherein it consists . : , eternal love a powerfull motive unto holiness . : evangelical holiness distinguished from all pretences thereunto . : no evangelical truth inconsistent with holinesse , or repugnant thereunto . : evidences of regeneration various : : no evidence of an interest in the oblation of christ unless we are holy. : infallible evidences of divine inspiration . : evil spirits and their operations . : evil frame of nature how cured . evil spirit how it wrought in saul . : all excellencies ascribed unto the holy spirit in the scripture . : how christ is our example . , , exhortations respect duty not ability . : experience of the work of the spirit of god in the souls of men. : experiences of the truth and reality of things believed , supplyed by the holy spirit . : experience of the defilement of sin. : external duties of two sorts . : extraordinary works of the holy spirit , the several kinds of them . : extraordinary acts of christ during the course of his private life . f. face of the earth by what means annually renewed . : facility in dutyes of obedience from a principle of holiness . : faith and obedience with respect unto the gift of the holy ghost how to be regulated . : faith actually wrought by grace . : faith and love the spring of holiness , how they are encreased . : faith encreased by the due proposal of its proper objects . : what faith is required that a man may please god. faith alone interests us in the purifying vertue of the blood of christ. faith worketh by prayer unto the cleansing of sin. : how it purgeth the soul. : faith whether it be a fixing of the imagination . the power of faith in conforming the soul unto god. : faith of election tends not to carelesness . : faith without holiness vain . : faithfulness of god in his promises to be pleaded in prayer . how the holy spirit doth fall on men . : reasons of mens falling from a course of duties . : false pretences unto the name and work of the holy spirit : : false prophets how they were acted . ib. false prophets of two sorts , some meerly acted by the devil , some pretenders only : : false pretences to divine revelation , sathans design therein . : false prophets why called spirits . : false notions of jews and mahumetans about the spirit of god. : the father how he is said to raise christ from the dead . all grace originally from the father . dread and fear attending convictions of sin. : fear inseperable from guilt . fear of sin a fruit of faith. fear of man how to be removed . : fiery tongues what they signified . : figurative expressions multiplyed in the scripture . : figurative expressions setting out the vileness of sin. the nature of the guilt and filth of sin how made known . the finger of god what it is . : filiation a personal adjunct . : fire on the altar what it signified . : fire and water the means of all typical cleansing . : folly of men in seeking after instruction in moral duties from others rather than from christ. : the things of god foolishness unto the mind of the natural man , how and in what sence . : no force put upon the faculties of our souls by the operations of the spirit . forming of the host of heaven and earth the work of the holy spirit . : forming of the body of christ in the womb the work of the holy spirit . : foundation of all church-order in the confession of the lordship of christ. : foundation of the ministry of the church in the promise of the spirit . : foundation of moral differences among mankind . freedome and bounty in the gift of the spirit . : free-will wherein it ends , consists . : freedom of corrupted nature and of grace . : frequency in duties produceth facility . fruits of sin internal and external . : fruits of election its onely manifestation . : evil frame of nature how cured . fulness of christ what it is , and how communicated . : fundamental principles to be attended unto in the tryal of spirits . : g. gift of prophesie honourable in the church of old , and why . : gift of prophesie falsely pretended unto and abused . : the gift of prophesie whether ever given to wicked men . : gift of prophesie not a sanctifying grace . : gifts of civil government from the holy ghost . : gifts for the discharge of the office of mediator collated on the humane nature of christ by the holy ghost . : gifts how to be prayed for . the holy spirit given of god , and how . : giving and receiving related . ibid. giving of the spirit includes authority , freedom and bounty . : the spirit how given by the father in the way of authority . : to glorifie god as god what it is . : glorified body of christ the example of ours . : glorying in sin its abomination . : god author of our sanctification . : god how he is the god of peace . : all good in the scripture ascribed to the holy spirit . : a good man who he is . , : no good in us but what is wrought by the holy spirit . : the good spirit and the holy spirit the same . : good spirit of god over-ruling the devil . : gospel how abused and despised . : apprehension of gods goodness in the light of nature , not sufficient to reconcile men to him . : no true apprehension of the divine goodness but in christ. : nature of the gospel with respect unto the objects of mens lusts and desires . : things peculiarly belonging to the gospel , or its own things . : things known in the light of nature further manifested in the gospel . what the gospel superaddes unto moral duties . : gospel sent for the accomplishment of the decree of election . : nature of gospel precepts . : grace taken two wayes in the scripture . : grace how really efficient in conversion . : grace of the gospel overthrown by asserting it to be a moral suasion only . : nature of converting grace explained . : grace victorious and irresistible . : grace internal not resisted . : grace produced by a creating act. : grace and nature opposed . : all grace depends on continual influences from god. : all grace originally in christ. things wrought in a way of grace , prescribed in a way of duty . grace excited by afflictions . sin and grace cannot bear rule in the same person at the same time . : grace and nature opposed . : grace how it frees the soul from spiritual incumbrances . : grace how communicated from christ unto believers . : administration of grace not equal at all times . : graces acted and exercised in the oblation of christ. graces which are our duties not absolutely in our own power . : graces of holiness improved into glory . : all graces excited unto exercise by the holy ghost . : graces whose exercise is occasional onely , how they are encreased . : graces eminently making us like unto god. : graces declaring our conformity to god. : growth in grace and wisdom how ascribed unto christ. : growth in holiness compared unto that of trees and plants . : growth of holiness secret and indiscernible . : growth in holiness an object of faith. : growth in holiness enjoyned unto us , and required of us . : growth in holiness an access towards glory . : h. habit of holiness antecedently necessary to every act of holiness . : habit of grace preserved by the constant influences of the holy spirit . : habit of holiness not acquired but preserved in a way of duty . ibid. habit of holiness permanent in its inclination . : habits encline unto acts of their own kind for a certain end. : infused habits of grace proved . : intellectual habits the nature of them . : habitual vncleanness equal in all . habitual pollution inconsistent with any holiness . ibid. habitual grace necessary unto all acts of obedience . : tongues and hands of the prophets guided by the holy ghost . : harmony between grace and the command . : head of the church first respected in the new creation . : the heart what it signifies , and how it is depraved . : stony heart how taken away . : new heart promised , what it is . : & : heart the meaning of it in the scripture . historical books of the scripture written by divine inspiration . : the holy spirit how both lord and god. : holy spirit the onely author unto us of all spiritual good. : the holy spirit known by his operations . : holy spirit so called from his immaterial substance . : the holy spirit so called first because he is essentially holy . , : , holy spirit called holy from his work. : holy spirit in what sence called the spirit of god. : holy spirit how called the spirit of the son. : the holy spirit an eternal , infinite , intelligent person . , , , , &c. , , , , &c. the holy spirit hath a spiritual substance and subsistence of his own . : why the holy spirit never appeared in the person of a man. : the holy spirit the author of the ministry of the church . : the holy spirit the object of mens actings in religion . : the holy spirit not a quality or vertue of the divine nature . : the holy spirit expresly called god. : the holy spirit given of god , and how . : the holy spirit compared unto fire and water , and why . : the holy spirit one , dividing as he pleaseth to others . : the holy spirit the promise and legacy of christ. : the holy spirit the spirit of the son as well as of the father , and what followeth thereon . : actings of the holy spirit not ascribed unto him exclusively . : the holy spirit supplyes the bodily absence of christ. : holy spirit worketh by means ordinarily . : the holy spirit the immediate sanctifier of all believers . : the holy spirit promised with respect unto his effects . : holy spirit the principal efficient cause of the mortification of sin. : , &c. holy ghost how the power of the most high. no holiness but by the gospel and the grace of it . : holiness passeth over into eternity and glory , and how . : holiness glorious in this life . : holiness all that god requireth of believers . : holiness commanded in a way of duty , promised in a way of grace . : holiness in its true nature . : holiness how it is encreased in believers . : holiness may thrive where its growth is not discerned . : holiness pleaseth god wherever it is . : no holiness beyond the bounds of relation to christ. : holiness of god wherein it consists . : where the principle of holiness is , there will be the fruits of it . all holiness derived from christ. , , &c. evangelical holiness an effect of the covenant of grace . : holiness of god how an argument of the necessity of holiness in us . : holiness not absolutely of the same use under the new covenant and the old. : holiness necessary unto the future enjoyment of god. : holiness the highest excellency whereof our nature is capable . : holiness the design of god in election . : vniversal holiness how required in the precepts of the gospel . : necessity of holiness . : moral honesty not holiness . : the host of heaven , what it is . : host of the earth . : humane nature of christ derived no evil from the fall of adam , reasons thereof . : sanctification of the humane nature of christ in the wombe . : humane nature of christ guided and supported by the spirit in his ministry . : humble walking with god , motives unto it . humility promoted by thoughts of sovereign grace . : i. idolatry in opposition to the oneness of the divine nature and monarchy , the first apostasie . : cure of idolatry by the captivity . : jesus anathema how uttered by the instigation of the devil . : jesus confessed to be the lord by unclean spirits and how . : ignorance taken for simple nescience , how it may be ascribed to the humane nature of christ. : ignorance of the true nature of holiness and its effects . illumination previous to conversion , the nature of it . : illumination how distinguished from meer natural knowledge . : image of god wherein it consisted . : image of god defaced by sin. image of god in us , wherein it consisted . : imitation of christ highly necessary . : imperfect obedience not taken into the room of perfect obedience by the new covenant . : importance of the doctrine concerning the holy spirit . : importance of the doctrine of sanctification . : imposition of names by a prophetical spirit . : impotency of the mind to receive spiritual things . : impotency of the mind by nature . : impotency of the mind of man by nature two-fold . : impotency from spiritual death , the nature of it . : natural impotency and enmity how taken away . : inclinations unto holy actings predominant in a gracious soul. : inclinations of sin alwayes to be watched against . : inconformity unto gods holiness , the nature of it . reasons of inconformity unto god. : incumbrances from sloath in spiritual duties . : individed operations of the divine nature . : indulgence of any sin hinders the progress of holiness in general . indwelling sin three wayes to be considered . : infusion of a principle of divine life in regeneration . : inhabitation of the spirit the foundation of the mortification of sin. : inherent righteousness what it is , and wherein it consists . : actual inherent righteousness required unto holiness . : ability of adam in the state of innocency . : inspiration the original of prophecye . : inspiration what it is , and wherein it consists . : adjuncts of divine inspiration . : institutions of the law could not purge the defilements of sin . instruction of the mind the first end of preaching the word . : intellectual faculties of the mind strengthened by the holy spirit . : intellectual faculties impaired by sin. : intellectual and moral habits short of holiness . : intellectual habits the nature of them . : intension of mind in attendance to the outward means of conversion , how necessary , and in our own power . : intercession of christ how a cause of our holiness . : intercession of christ its influence unto holiness . : interest of faith and obedience in principles of truth . : internal actings of the blessed trinity , where one person is the object of the love of another , natural and necessary to the being of god. : internal acts of the holy trinity , how undivided . : irregularity of our natures the cause of shame . judgement of spirits the duty of all believers . : justification not for obedience to gospel precepts . , : , , &c. k. killing of sin what it is , and whence it is so called . : kindness required towards believers in an especial manner . : kingly power of christ , and its influence unto our holiness . : knowledge of divine things in their operations and effects . : l. law written in the heart what it is . : the law to be considered as it expresseth first the authority of god , and then his holiness . law and rule of the acceptance of new obedience what it is . : power of the law with respect unto duties . : reasons why mens minds are little influenced by humane laws . : the law expounded and vindicated by christ. : legacy left by our lord jesus christ unto his sorrowfull disciples . : legal purifications types of real sanctification . : legal institutions for purification , their vse and end. arguments from legal commands no motives to holiness . : letter of the scripture profiteth not the jewes whilest they have not the spirit . : spiritual leprosie by nature . : liberty and ability in the renewed will. : the life of god from which we are alienated by nature , wherein it consists . : life natural what it is , and wherein it consists . : , &c. life spiritual what it is . : life unto god of adam in innocency . ibid. spiritual life of adam in innocency . : christ how he is our life . : spiritual life wherein it consists . : life unto god consists principally in duties internal . : the light within examined . : things against the light of nature not really enjoyned the prophets . : saving light attainable by the gospel onely . : saving light how communicated to the mind . : light and ability in the renewed mind . : some things clear in the light of nature . : literal sence of doctrines of truth may be understood . : three things required to render man meet to live to god. : no local motion in the sending of the spirit . : local mutations in vision or divine revelations , the nature of them . : the spirit of the lord is jehova . : love abused by superstition vain . : love the first grace acted by christ in the offering of himself . spiritual love how implanted on the soul. : love to man the spring of christs holy obedience . : love derives vertue from the death of christ , and how . : love effectual to make us like unto god. : especial effects of divine love. : , , . eternal love a powerfull motive unto holiness . : love towards all saints promoted by thoughts of eternal love. : electing love a motive unto holiness . : lustrations and purgations whence in use among the heathen . : lusts of the mind from darkness . : particular lusts not the entire objects of mortification . : m. macedonian heresie concerning the holy spirit . : man a middle creature between angels above , and sensitive animals below . : man the perfection of the inferiour creaation . : the new man what it is . : . & outward manner and wayes of divine revelations . : manner of the secret growth of grace . : the manner and way how the blood of christ doth cleanse us from sin. : manner of the operation of the spirit in the mortification of sin. : manner of teaching by the greatest moralist compared with that of christ. : not the matter only but the words of divine revelations given by inspiration . : matter of holiness wherein it consists . : means assigned in the wisdom of god for the recovery of fallen man. : due means to be sued in coming to the knowledge of christ. : false means rejected . ibid. means of regeneration various . : vse of means towards persons unregenerate . : measures of the gift of the holy spirit . : the spirit not given by measure to christ. mediation of christ the only procuring cause of holiness . : christ a mediator in what sence . : mediation of christ confined unto his offices . : merit in●●nsistent with grace . : merit destractive unto holiness . : metaphors not to be faigned in the scripture . : metaphor in the expression of sending the spirit . : meteors when created . : method of the work of the spirit in regeneration . : method of the gospel in declaring the matters contained in it . : method of divine revelations to be believed . : the mind depraved in things natural and moral . : the mind as the leading faculty of the soul how corrupted . : the mind affected with darkness . : carnal mind in all man-kind by nature . : mind as the conducting faculty of the soul how depraved . : mind to be renewed . wofull disorder of the mind in a natural condition . : impotency of the mind to receive spiritual things . : to be spiritually minded what it is . : ministration of the spirit renders the gospel effectual . : ministration of the spirit , or how he is ministred . : ministers how called by the holy ghost . : ministers duty to inquire into and declare the nature of regeneration . : ministry of the gospel how the ministry of the spirit . : ministry of angels about the body of christ when dead . : ministry of the word its use in conversion . : foundation of the ministry of the church in the promise of the spirit . : miracles effects of the power of the holy ghost . : no mere man the real subject of a power of working miracles . : miraculous operations in christ by the power of the holy ghost . : misery of defiled sinners . : misery of man in this world not renewed by grace . : moral condition of man by creation . : moral vertues and endowments in civil things wrought by the holy spirit . : moral impotency of the mind wherein it consists . : moral vertue its worth and excellency . , : moral vertue is not the holiness of truth . : moral habits the nature of them . : moral what is intended thereby . : name and nature of moral vertue examined . : moral operation and efficacy of dutyes for the mortifying of sin . : moral vertue what intended thereby . : morality improved by grace no way hindred . : morality or a course of moral duties not gospel holiness . , , &c. to mortifie sin what it signifies . : mortification of sin the nature of it explained . : mortification an alwayes present duty . : mortification progressive . : moses the first who committed divine revelations to writing . : no local motion in the sending of the spirit . : motives unto religious worship taken from what god is unto us . : motives unto the purification of sin. : example of christ our great motive unto holiness . : principal motive unto the mortification of sin what it is . : moving on the face of the waters . : mistake of sundry ancient translations . : mystery of holiness . : mystery of the cleansing of sin by the blood of christ. mystical body prepared for christ by the holy ghost . : n. the name spirit with the several significations of it in the scripture considered . : the name spirit , how peculiar to the third person in the trinity . : the name of god denoting his being and authority , proper to each person in the trinity . : the nature of god the foundation of all religion . : nature of prophesie of old. : humane nature of christ derived no evil from the fall of adam , reasons thereof . : sanctification of the humane nature of christ in the womb. : divine nature in christ acted not as his soul. : the divine nature what it is . : nature of the common work of the spirit explained , what . : our whole nature the subject of sanctification . : nature of holiness not to be comprehended by natural reason . : nature of merit wherein it consists . : nature lapsed and depraved not able to repair it self . : nature of decayes in holiness . nature created in the image of god. the nature of the guilt and filth of sin how made known . true nature of spiritual liberty . : nature of god the onely infinite fountain of holiness . : holy nature of god the original reason of the necessity of holiness in us . : the nature of that holiness which god requireth of us , revealed in christ. : some things clear in the light of nature . : the natural man who he is . : natural impotency of the mind wherein it consists . : necessity of changes in the work of grace . : necessity of holiness acknowledged by all . : necessity of holiness notwithstanding gods readiness to pardon sin . : necessity of holiness arising from gods command . : . & : neglect of known duty ruinous to the life of holiness . : new act of especial grace required unto every particular duty . : new creation how effected by the holy spirit . : work of the holy spirit in the new creation greatly to be considered . : new creation the work whereby god designed to glorifie himself principally in this world. : new creation how assigned unto the father , son and spirit dictinctly . : new creature what it is , and wherein it consists . : new man what it is . new nature wherein it consisteth . : nine sorts of spiritual gifts . , : nocturnal visions and dreams the same . : nothing to be done in obedience without aids from christ. : nourishing of the creation the work of the holy spirit . : o. obedience of christ gave efficacy to his oblation . obedience without merit foolishness to carnal reason . : obedience with respect unto rewards and punishments not servile . : object of christs priestly acts god himself . : objects of the life of innocency , and the life of grace in christ different . : objects of creating acts not in potentia before their existence . : objections against the progressive nature of holiness answered . , , &c. objections against the necessity of holiness from the decree of election , removed . , , &c. how the lord christ sanctified himself to be an oblation or sacrifice . : oblation of christ whence voluntary and meritorious . : obligation unto holiness no less under the gospel than under the law. : all obstacles removed by effectual grace . : obstinacy and stubbornness of the heart by nature . : obstructions of the growth of holiness . : occasions of spiritual decays in grace . how christ offered himself to god through the eternal spirit . : office of witness-bearing unto the lord christ , discharged by the holy spirit . : one singular spirit of god declared in the scripture . : the holy spirit one , dividing as he pleaseth to others . : operations of the spirit called the spirit by a metonymy . : divine operations of all sorts ascribed to the holy spirit . : all divine operations ascribed unto god absolutely . : operations of the holy spirit on the humane nature of christ of two sorts . : operations of the holy spirit on the humane nature of christ , notwithstanding its personal vnion with the son. : operations of the holy spirit in conversion suited unto the powers of our souls . : two-fold operation of christ as three in one. opening of the heavens what it signifies . : opinions in the primitive church falsly fathered on spiritual revelations . : opposition to the spirit of god and his works , with the grounds of it . : pretences of opposition unto the spirit of god examined . : oppositions against the church suppressed by the spirit of god. : no opposition between gods commands and his grace . vniversal opposition between sin and grace . : order of divine dispensations dependeth on the order of the subsistence of the divine persons . : order of subsistence of the holy spirit in the blessed trinity . : order of operation depending on the order of subsistence , not the order of promination . ibid. outward order in the church of no use without the presence and work of the spirit . : order in subsistence gives order in operation . order of the mind in its first creation . : order of the gospel inverted by prejudices . : order of precedency in the acts of sanctification . : skill in the original text necessary to the exposition of the scripture . : original of all things in their several kinds . : original of the spirits acting in all his works towards the church . : where original sin is denyed , regeneration cannot be effected . : original order of our souls wherein it consisted . : outward manner and wayes of divine revelations . : p. pains of death how loosed towards christ. : vanity of papal inventions for the purification of sin. , partial departure of the spirit from any . : partial works deceitfull . two parts of the life of god. : particular good end not sufficient to render a duty good or holy. : peace with god preserved by sanctification . : how god sanctifieth us as the god of peace . ibid. pelagius his artifices . : doctrine of pelagius . : pelagianism renewed . : pelagianisme reduced unto its head. : difference between pelagians and semi-pelagians . : pelagian grace inconsistent with prayer . : pelagius his prayer . : pelagian grace rejected . : pen-men of the scripture whether all holy . : pen-men of the scripture not left unto the use of their own natural abilities . : sinless perfection not attainable in this life . : persecution of erring persons vain and fruitless . , : person of the spirit and his operations distinguished . : third person in the trinity whence called the spirit . : person of the father the fountain of the trinity . : some things not proper to a person assigned to the holy ghost , in what sence . : the person of the holy spirit not poured out but his gifts and graces . : every divine person author of the same work. : the person of christ how the fountain of all grace . the whole person of a believer the subject of sanctification . divine persons succeeded not to each other in their operations . : manifestation of the distinction of persons in the divine nature , a great end in the work of the new creation . : all personal properties assigned unto the holy spirit in the scripture . : personal vnion or the subsistence of both the natures of christ in one person , the necessary consequent of assumption . : personality of the holy spirit , from john . , . , : perswasive efficacy of the word preached . : perswasion conferres no strength . : perswasions enable not men to convert themselves . : perswasions of perfection ruinous to holiness . pharisaical confidence . : wise philosophers of old the greatest despisers of the gospel . , physical operations of grace proved . : pleas for balaam answered . , : pleas of pelagians . : vain pleas for the power of free-will , in opposition to the aids of the spirit . : pleas for holiness by unholy persons uncomely and dangerous . : pleas for moral vertue examined . : pollution or spiritual defilement in sin. : pollution of sin that property of it whereby it is opposed to the holiness of god. : habitual pollution inconsistent with any holiness . pouring forth of the spirit . : pouring forth of the spirit alwayes respects the times of the gospel . : power ascribed unto the holy spirit . : powers and operations of secondary causes to be owned . : power of the mind with respect unto spiritual things examined . : power in the mind by nature to discern spiritual things . : power of spiritual darkness . : power of darkness in the devil . : powers and duties of the mind . : power unto obedience in the state of innocency . : power in natural men beyond what they do or will use . : power in the faculties of nature as corrupted . : power of the word to prevail on the souls of men , whereon it depends . : spiritual power in the habit of holiness . : commands of the covenant respect the power administred in the covenant . : spiritual power wherein it consists . : no power in believers unto duties of holy obedience , without assistance of the spirit . , &c. power administred by christ enabling us to be holy. : no power given by one covenant to fulfill the commands of the other . : all power unto obedience from grace . : two-fold power necessary unto obedience . : practice of moral vertue not gospel holiness . : pravity of sin with respect unto the holiness of god two-fold . : praying for the spirit prescribed as our duty . , : difference between the prayers of wicked men , and of believers . : prayers of the church prove effectual grace . : prayers for grace and holiness of what nature . , : prayer for the holy spirit in what sence . : prayers of believers for the purification of sin how influenced by the spirit of god. : prayer for light to discern the nature of sin necessary . prayer how a means of purging sin. : prayer weakeneth sin and how . : preaching of the word by the holy spirit . : preaching of the gospel provided for and disposed by the holy ghost . : precepts of the law not clearly understood before the coming of christ. : preeminence of our nature wherein it consists . : prejudices against spiritual things from darkness . : prejudices against the mystery of the gospel , what they are , and whence they arise . : work preparatory unto conversion . : works of the spirit preparatory for the new creation . : preparatory works for conversion on men , not preparatory inclinations in them . : preparatory work unto conversion wherein it consists . : presence of christ by his spirit what it is , and wherein it consists . preservation of the creation by divine providence . : preservation of grace a glorious work. : none can preserve their own grace . : pretences of opposition unto the spirit of god examined . : pretences of moral vertue unto holiness disproved . false pretences unto holiness . : prevalency of the word whereon it depends . : pride the poyson of the age. : acts of christs priestly office. : principle of spiritual life antecedent unto moral reformation of life . : principle of obedience how wrought in us of god. : principle of spiritual obedience how renewed in us . : a principle of eternal life in holiness . : priciple of holiness in it self . : principle of sanctification or habit of grace wrought in believers by the holy spirit , the nature of it . : principle of holiness in what sence called an habit. : principle of holiness described . ibid. principle of holiness in believers , the same in kind in all believers , distinct in degrees . : where the principle of holiness is , there will be the fruits of it . principle of holiness enclineth the heart unto acts and duties of holiness universally . : principle , dispositions and effects of sin. : all false principles of obedience will admit of reserves for sin. : priviledge of one man above another on the account of holiness . : spirit proceedeth from the son. : procession of the holy spirit of what sort . , : , procession of the holy spirit from the father and son. : two-fold , natural and voluntary . ibid. dignity of professors wherein it consists . : progress made by the lord christ in the exercise of his humane faculties . : mortification progressive . : promise of the holy ghost unto whom it is made . : promise of the spirit of god unto the church rendred useless by some . : promise of the spirit under the gospel unto all believers . : promise of christs presence with his church how accomplished . : promise of god when respected in a due manner . : promises and exhortations how effectual . : promises how to be mixed with faith. especial promises annexed unto especial duties . : promises a great encouragement unto holiness . : proper ends of the knowledge of christ love and conformity . : all properties of the divine nature ascribed unto the holy spirit . : the properties of god most gloriously represented in christ. : prophets of baal who they were , and why so called . : a prophet what the name signifies . : prophets how they enquired into their own prophecies . : tongues and hands of the prophets guided by the holy ghost . : prophets established in the church all holy. : prophecy the first eminent gift of the holy ghost under the old testament . : beginning and ending of the gift of prophecy under the old testament . : prophecy in its exercise two-fold . : general nature of the gift of prophecy . : prophetical office of christ its acts and objects . : propositions of the gospel to be believed , of what nature . : purgatory a great engine for the ruine of souls . faith how it purgeth the soul. : purging of sin commensurate unto the whole work of sanctification . to purifie our selves from all sin our duty . : purification the first of sanctification . : means of purification if duely used , the soul is kept from defilement so as to be alwayes accepted with god. purification the end of christs oblation . legal purifications types of real sanctification . : putting of spirit on men , and what is signified thereby . : q. quakers mistakes and failures about mortification . : quakers strangers unto true mortification . : qualifications for the receiving of gospel gifts unto edification . spiritual quickening an act of almighty power . : the queen of heaven . : r. rage against the spirit of god. : enthusiastical raptures no means of conversion . : readiness unto holy obedience whence it proceedeth . : readiness in the minds of believers unto all duties of obedience . : real work of grace and holiness in the hearts of believers . : reasons and causes why the mysteries of the gospel are esteemed folly. : reasons why the growth of holiness is hardly discerned . : corrupted reason depraves the whole mystery of the gospel . : weakness of humane reason to instruct us unto obedience . : to receive the grace of god what it is . : what is required to the receiving spiritual things in a spiritual manner . : receiving of the spirit how antecedent unto faith. : rectitude of mans nature wherein it consisted . : reformation of life is not regeneration . : reformation of life upon convictions wherein it comes short of holiness . : regeneration wrought under the old testament , but not clearly as to its nature . : regeneration not a metaphorical expression of amendment of life . regeneration in the nature of it clearly revealed in the gospel . : regeneration as to the kind of the work the same in all that are regenerate . : regeneration infallibly produceth reformation of life . : regeneration the only means of delivery from the state of sin. : regeneration the work of god , not our own . : regenerate persons alone have the promise of the spirit for their sanctification . rejection of christ the the last fatal fall of the church of the jewes . : relation of the person of the holy spirit unto the father and the son. : relation the ground of communication . : reliance on the blood of christ for cleansing , an act of faith. no relief by christ for unholy persons . : religious worship is the due application of our souls unto god according to his own manifestations of himself . : religious obedience due to the holy spirit , as unto the father and son. : religion in the papacy wherein it consists . : the only remedy against the pollution of sin. effects of the remainder of sin in believers . : renovation of the mind what it is , and wherein it consists . : renovation of the will wherein it consists . : renovation of our natures the foundation of spiritual purification . renovation of our nature how the foundation of right and title to all other things . : renovation of the image of god the onely cure of the vanity , disorder and misery of our souls . : reparation of our nature wherein it doth consist . representation of new objects unto the rational faculties of christ. : false representations of the death of christ to the minds of men . : all repugnancy to conversion taken away by grace . : residence of adverse principles in the same faculties of the soul. : resignation of all unto the divine will necessary . : how the spirit may be resisted . : respect unto gods commands wherein it consists . : restauration of the image of god an end of christs incarnation . : resting of the spirit on any . : resurrection of christ assigned distinctly unto the father , son and spirit . : nothing revealed by christ unto the church , but what is from christ. divine revelation the rule and measure of all religion . : revelation both materially and formally the rule of holiness . : revelation of god by christ of what sort . : rewards and punishments enforcements of obedience . : inherent righteousness what it is , and wherein it consists . : righteousness of our own unto justification not required . : righteousness unto justification not the end of gospel commands . : word and doctrine of christ the rule and measure of holiness . : every rule of duties besides the gospel imperfect . : s. first sacerdotal act of christ. : sacrifices were done really and spiritually by the sacrifice of christ. several sorts of sacrifices and their use . ib. how the lord christ sanctified himself to be an oblation or sacrifice . : sanctified persons mistaken in the world. affections how depraved , how sanctified . : sanctification of the humane nature of christ in the womb. : god the author of our sanctification . : sanctification founded in attonement . : sanctification described . , : sanctification two-fold . : sanctification and holiness inseparable from the doctrine , truth , and grace of the gospel . : sanctification of believers a mysterious work. : sanctification and holiness promised . : sanctification and regeneration how they differ . : sanctification a progressive work. , : , , &c. sanctification to be considered in its principle and progress . entire work of the holy ghost in sanctification explained . : sanctification no less necessary than justification . : satisfaction of christ the great encouragement unto holiness . : saul how he prophesied . : scripture to be attended unto against cavilling objections . : secret chambers where christ is not , what is intended by them . : seers whence prophets were so called . : selfish men unlike to god. : seminal prolisick vertue communicated by the holy spirit unto the creation . : sending of the spirit , and how god is said to send him . : servile fear the nature of it . shame inseparable from the filth of sin. casting off shame the highest aggravation of sin. : sheweth the things of christ to believers , the things of christ of two sorts . : signs and wonders no infallible testimony of true prophets . : miraculous works called signs and why . : no outward sign can have in it self the nature of regeneration . : various significations of the name spirit . , , , : , , , , . one singular spirit of god declared in the scripture . : great significations depending on a single letter . : sin against the holy ghost why remediless . : where original sin is denyed , regeneration cannot be effected . : sin compared unto all things that are defiled and polluted . : sin fills all sinners not obdurate with shame . : glorying in sin its abomination . : sin and grace cannot bear rule in the same person at the same time . : sin abides whilest we are in the flesh . : sin weakened by the improvement and exercise of grace . : single acts of obedience will denominate no man holy . : skill in the original text necessary to the exposition of the scripture . : sloth in holy duties , the evil and danger of it . : socinian doctrine concerning the holy spirit . : new soul of the proselyte . : the soul of man the quickening principle in life natural not in life spiritual . : the soul and body how sanctified . sending of the holy spirit the principal promise of the new testament . : spirits how to be tryed . : holy spirit known by his operations . : letter of the scripture profiteth not the jewes whilest they have not the spirit . : dispensation of the spirit not confined unto the first times of the church . : the name spirit with the several significations of it in the scripture confirmed . : the good spirit and the holy spirit the same . : holy spirit in what sence called the spirit of god. : holy spirit how called the spirit of the son. : the spirit not called the spirit of christ because he was anoynted with him . : the spirit not called the spirit of christ because he inspired the prophets to foretell his coming . : the spirit of anti-christ what it is . , : the holy spirit an eternal infinite intelligent person . , , , , &c. , , , , &c. the holy spirit hath a spiritual substance and subsistence of his own . : why the holy spirit never appeared in the person of a man. : the holy spirit the author of the ministry of the church . : the holy spirit the object of mens actings in religion . : the holy spirit not a quality or vertue of the divine nature . : the holy spirit expressely called god. : the spirit of the lord is jehova . : spirit of god and the breath of god the same . : the holy spirit given of god , and how . : the spirit how given by the father in the way of authority . : the holy spirit compared unto fire and water , and why . : the holy spirit one , dividing as he pleaseth to others . : good spirit of god over-ruling the devil . : spirit of god the onely author of all things good and excellent under the old testament . : the spirit and his graces the great subject of all the prayers of believers . : the holy spirit the promise and legacy of christ. : the holy spirit the spirit of the son , as well as of the father , what followeth thereon . : the spirit how and when given by christ. : the holy spirit supplyes the bodily absence of christ. : how the spirit glorified christ. the spirit that is born of the spirit , what it is . : holy spirit worketh by means ordinarily . : things of the spirit of god what they are . : holy spirit the immediate author of regeneration . : the holy spirit the immediate sanctifier of all believers . : the holy spirit promised with respect unto his effects . : the spirit that is formed in believers , what it is . : holy spirit the principal efficient cause of the mortification of sin. : , &c. vse of spiritual gifts . : abuse of spiritual gifts . ibid. spiritual gifts , their author , nature , vse and end. , , : , , , . spiritual mercies all from the holy spirit . : no spiritual good in any one by nature . : spiritual troubles by some despised . : spiritual and natural how opposed . : spiritual things foolishness unto men of corrupt affections . : spring of spiritual life in god. : spiritual life what it is , and wherein it doth consist . : spiritual things how spiritually to be discerned . : spiritual life wherein it consists . : spiritual things how they are to be taught . : spiritual life and natural compared in their powers and acts. : work of the spirit towards the humane nature of christ in the state of the dead . : state of regeneration the same in all . : strength by spiritual aids from the holy spirit . strength administred in each covenant to fulfill its tearms . : stupidity in sinning . : variety of style in the holy scripture whence it proceedeth . : moral suasion not the onely means of conversion . , , &c. , submission to the will of god how acted in the sufferings of christ. submission to the will of god promoted by thoughts of eternal love. : all sufficiency unto obedience from god , none in our selves . : suitableness between the mind and duty from grace onely . sun moon and starres the host of heaven . : supererogation the vanity thereof . : supernatural principle of holiness wrought by the holy ghost . : suppositions of a state of grace may be abused . surprizals with a spirit of prophecy . : symbolical actions how enjoyned the prophets . : t. teaching by the holy ghost . : advantages in the teachings of christ above all others . : how the spirit teacheth us to pray . : temptations how they hinder , and how they further the growth of holiness . tempting of the spirit wherein it consists . : testimony of the spirit unto christ with its efficacy . skill in the original text necessary to the exposition of the scripture . : thankfulness for cleansing from sinne . three things required to render man meet to live to god. : things represented in vision to the prophets . : things against the light of nature , not really enjoyned the prophets . : three things required unto the writing of the scripture . : things supposed unto the work of the holy spirit towards the church . : the same things ascribed unto the holy spirit and unto men , in what sence . : things in the power of our own wills required in order unto our regeneration . : things of the spirit of god what they are . : spiritual things foolishness unto men of corrupt affections . : tongues and hands of the prophets guided by the holy ghost . : mistake of sundry ancient translations . : doctrine of the trinity the great foundation of all religion . : the holy trinity revealed in the new creation . : troubles wherein we stand in need of consolation , of two sorts . truth a grace expressing the image of god. : tryal of prophets and prophecy under the old testament two-fold . : two-fold state of all mankind . : two-fold work of the spirit in sanctification , and supplications answering each other . : v. vanity of all pleas and pretences against the divine personality of the holy ghost . : vanity of the mind what it is , and wherein it consists . : vanity the nature and causes of it in the world. : vanity of papal inventions for the purification of sin . , valuation of the means of cleansing from sin . : various significations of the name spirit . , , , : , , , , . variety of duties required unto the mortification of sin. : all vertue of the especial operation of the spirit of god. : moral vertues and endowments in civil things wrought by the holy spirit . : moral vertue is not the holiness of truth . : vertues to be imitated in christ. : name and nature of moral vertue examined . : moral vertue what intended thereby . : view by faith of the blood of christ as sacrificed , and the efficacy thereof . : view of sin under suffering usefull . view of the state of nature necessary . : vindication of the true sence of the law by christ. : , vine and branches their mutual relation and in-being . : no violence or force offered unto the will by grace . : prophetical visions by the representation of things to the outward senses . : visions and representations of things of two sorts . : what is required to render visions divine revelations . : no vital acts under the power of death spiritual . : vivification what it is . : divine voluntary actings constantly ascribed unto the holy spirit in the scripture . : articulate voyces in divine revelations how formed . : unalterable decree of god that no unholy person shall be saved . : guilt of unbelief notwithstanding natural impotency . : unclean the same with vnholy . things unclean by the law , why made so . uncleansed sinners can never come to the enjoyment of god. : uncleansed sinners can have no communion with christ. : unction of christ unto his prophetical office. : understanding with all the proper acts of it ascribed unto the spirit . : the understanding , the use of it , and how it is depraved . : understanding corrupted as to the object of its acting . : no unholy person can ever enjoy god. : vanity of unholy persons pretending an interest in the mediation of christ. : unholy persons how of all others they dishonour jesus christ. : personal union or the subsistence of both the natures of christ in one person , the necessary consequent of assumption . : union with christ notwithstanding the defilement of sin , how possible . : union with christ by vertue of the new creature . union with christ wherein it consists . : union with christ and the nature thereof . : whether union goe before sanctification , and in what sence . : universality the best evidence of sincere sanctification . unregenerate persons must all perish . : unregenerate persons may pray for the spirit . : use of spiritual gifts . : use of promises , exhortations and threatnings . : use of ordinances and means necessary to the progress of holiness . diligent use of means required unto every one that would be holy . : usefulness in the world depends on our conformity to god. : w. water poured on grace to cause it to grow . : fire and water the means of all typical cleansing . : watching against sin on the account of its defilement . : the way whereby the blood of christ cleanseth from sin , known to few . : the way of cleansing sin made known by the holy spirit alone . wayes whereby grace is encreased . : wayes and means whereby we may come to a discovery of the defilement of sin. the weakest grace shal be preserved . : weakness of humane reason to instruct us unto obedience . : a rational will the most eminent property of a person , ascribed to the holy ghost . : ● the will of the spirit in all his operations . : christ not to be sought in the wilderness , in what sence . : will and affections how under the power of the mind . : the will of god the only rule of obedience . : wills and assections of men how wrought upon by the word . : the will in conversion acts not but as it is acted . : acts of the will in conversion how to be considered . : the will considered as a vital faculty , and as a free principle . : will of god the rule and measure of our obedience . : every gracious act of the will wrought by the holy spirit . : wisdom and power of the holy spirit in the preservation of grace . : wisdom of god to be considered in all commands of obedience . : , , &c. office of witness-bearing unto the lord christi discharged by the holy spirit . : witness of the spirit . : words the means of any thing in us applyed to god , intend signs onely of it . what the word worketh instrumentally , the spirit worketh effectually . : word of god the onely rule and means of perswading the soul to conversion . : word and doctrine of christ the rule and measure of holiness . : every divine work distinctly assigned to each person . : work of the spirit towards the humane nature of christ in the state of the dead . : every work of the spirit is not sanctifying or saving . : work of illumination and conviction wherein it comes short of conversion . : work of the spirit in regeneration not confined to arguments and motives . : work of the holy ghost in sanctification owned by all , the nature of that work questioned . : work of holiness secret and mysterious . : work of grace variously carryed on in the soul. work of the holy spirit in us as to the subject and object of it . : entire work of the holy ghost in sanctification explained . : what works ascribed distinctly to the father , what to the son , and what to the holy spirit . : works supposed satisfactory for sin , overthrow the gospel . : workings of the spirit of god on and in men of the world. : writing of the scripture an effect of the holy ghost . : three things required unto the writing of the scripture . : z. zeal to the glory of god how acted by christ in his oblation . a table of some places of scripture explained or applyed in this treatise . genesis . chapters . verses . pages . sections . , . & , & , , , , & exodus . , . leviticus . numbers . , , , , .     ● deuteronomy . , joshua . judges . chapters . verses . pages . sections . i. samuel .     ii. samuel . i. kings . , . ii. kings . i. chronicles . ezra .   job . , ,   psalms . , , . psalms . verses . pages . sections . , , ,   , ,   ●         , . , . proverbs . ecclesiastes . solomons song . ,   isaiah . , , , , . , . , , . , , . , , , , , . , , , , , , jeremiah .   , ezekiel . chapters . verses . pages . sections . , ,   , , . , , , , , , , . daniel . hosea .   , amos . micah . , zephaniah . zechariah . , . , . matthew . , , , , , , . , , , ,   mark .     luke . chapters . verses . pages . sections .       john .   , , , .       , .       , ,   , ,     ,   , , .   , , .     , ● , , .     ,   , ▪ , , .     , , .   acts .   , , .     , . ●   ●       ●   ,   , , , , , , romans . , ,   ,   , ,   , , , ,             , ,   , , , ,   , i. corinthians . , , , , , , , , , ● , ,     ii. corinthians . , , , , ,   , ,     , , , , , galathians . chapters . verses . pages . sections .   ,   ephesians . , , , ,   , , , ,   , , , , , , , ● , ,   , , , , , , , philippians . , , , ,     colossians . , , , , , ,   , , i. thessalonians . , ii. thessalonians . , , . i. timothy . chapters . verses . pages . sections . ii. timothy . , , titus . ,   , , , ,   hebrews . , ,   , , , . , , , . james . , , , i. peter . , , , , , , ,     , , ,   ii. peter . , , , , , , , , , ● , , , , , i. john . , , , , , revelations . , , , . . . finis . notes, typically marginal, from the original text notes for div a -e † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. in loc. so also ambros. and theophylact . in loc. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. in loc. * spiritualia illis traditurus , exemplum prioris conversationis memorat ; ut simulacrorum fuerunt forma colentes idola , & ducebantur duce voluntate doemonirū ; ita & colen̄tes deum sint forma legis dominicae . ambros. in loc . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrysost. in loc . crel . de sp. s. prolegom . p. , , . * ex hoc capite & proximo licet conjicere quae fuerint dotes illius veteris ecclesiae christianae , priusquam tot ceremoniis , opibus , imperiis , copiis , bellis aliisque id genus esset onerata . nunc fere tot praeclara munia ad unam potestatem redacta sunt : h. e. christi tituto palliatam tyrannidem . quid enim aliud est potestas nisi adsit animus apostolicus ? erasm. annot. ad v. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. homil. . de fide . * spiritus sanctus ad hoc missus a christo , ad hoc postulatus de patre ut esset doctor veritatis , christi vicarius , tertul. advers . haeret. c. . quoniam dominus in caelos esset abituius , paracletum discipulis necessario dabat , ne illos quodammodo pupillos , quod minimè decebat , relinqueret ; & sine advocato & quodam tutore desereret . hic est enim qui ipsorum animos mentesque firmavit , qui in ipsis illuminator rerem divinarum fuit ; quo confirmati , pro nomine domini nec carceres nec vincula timuerunt ; quin imo ipsas seculi potestates & tormenta calcaverunt , armati jam sclicet per ipsum atque firmati , habentes in se dona quae hic idem spiritus ecclesiae christi sponsa , quasi quaedam ornamenta distribuit & dirigit , novatian . de trinitat . totum ex spiritus sancti constat ducatu , quod devii diriguntur , quod impii converuntur , quod debiles confirmantur . spiritus rectus , spiritus sanctus , spiritus principalis regit , componit , consummat & perficit , nostras inhabitat mentes &c. corda quae possidet , nec errare patitur , nec corrupi , nec vinci quos docuerit , quos possederit , quos gladio potentissimae veritatis accimet ir , cyprian . de spirit . sanct. * praesentia spiritali cum eis erat ubique futurus post ascensionem suam , & cum tota ecclesia sua in hoc mundo usque in consummationem seculi : — neque enim de solis apostolis potest intelligi , sicut dedisti ei potestatem omnis carnis , ut omne quod dedisti ei det eis vitam aeternam ; sed ubique de omnibus quibus in eum credentibus vita aeterna datur . august . tractat. . in evangel . johan . munus hoc quod in christo est , in consummationem seculi nobiscum ; hoc expectationis nostrae solatium , hoc in donorum operationibus futurae spei pignus est ; hoc moralium lumen , hic splender animarum est . hilar. lib. . de trinitat . * hic est qui prophetas in ecclesia constituit , magistros erudit , linguas dirigit , vertutes & sanctitates facit , opera mirabiliagerit , discretiones spirituum porrigit , gubernationes contribuit , consilia suggerit , quaeque alia sunt charismatum dona componit & degerit ; & ideo ecclesiam domino undique & in omnibus consummatam & perfectum facit . tertul. * hic est qui operatur ex aquis , secundam nativitatem , semen quoddam divini generis , & conserator caelestis nativitatis ; pignus promissae haereditatis & quasi chirographum quoddam aeternae salutis ; qui nos dei faciat templum & nos efficiat domum , qui interpellat divinas auces pro nobis gemitibus ineloquacibus , advocationis officia , & defensionis exhibens nunera , inhabitator corporibus nostris ductus , & sanctitatis effector ; hic est qui inexplebiles cupiditates coercet &c. novat de trinitat . * omnibus quidem quae divina sunt cum reverentia & vehementi cura oportet intendere , maxime autem his quae de spiritus sancti divinitate dicuntur , praesertim cum blasphemia in eum sine venia sit ; ita ut blasphemantis poena tendatur non solum in omne praesens seculum , sed etiam in futurum . ait quippe salvator , blasphemanti in spiritum sanctum non esse remissionem , neque in isto seculo neque in futuro : unde magis ac magis intendere oportet quae scripturarum de eo sit relatio , ne in aliquem , saltem per ignorantiam , blasphemiae error obrepat . dydym . de spir. sanct. lib. . interpret . hieron . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chrysost. in cor. . † ita dico lucili ; sacer inter nos spiritus sedet , bonorum malorumque nostrorum observator & custos ; prout a nobis tractatus est , ita ipse nos tractat . senec. epist. . * quoniam quidam temeritate potius quam recta via etiam in superna eriguntur , & haec de spiritu sancto jactitant , quae neque in scripturis lecta , nec a quoquam ecclesiasticerum veterum usurpata sunt , compulsi sumus celeberrimae exhortationi fratrum cedere , quaeque sit nostra de eo opinio etiam scripturarum testimoniis comprobare ; ne imperitia tanti dogmatis , hi qui contraria opponunt decipiant eos qui sine discussione sollicita in adverfariorum sententiam statim pertra●untur . didym . de sp. s. lib. . * appellatio spiritus sancti , & ea quae monstratur ex ipsa appellatione substantia , penitus ab his ignoratur , qui extra sacram scripturam philosophantur ; solummodo eum in nostratibus literis & notio ejus & vocabulum refertur tam in nobis quam in veteribus , didym . de spirit sanc. lib. . * adesto sancte spiritus , & paraclesin tuam expectantibus illabere caelitus , sanctifica templum corporis nostri & consecra in habitaculum tuum ; desiderantes te animas tua praesentia laetifica , dignam te habitatore domum compone ; adorna thalamum tuum , & quietis tuae reclinatorium , circumda varietatibus virtutum ; sterne pavimenta pigmentis ; niteat mansio tua carbunculis flammeis , & gemmarum splendoribus ; & omnium chrismatum intrinsecus spirent odoramenta ; affatim balsami liquor flagrantia sua cubiculum suum imbuat ; & abigens inde quicquid tabidum est , quicquid corruptelae seminarium ; stabile & perpetuum hoc facias gaudium nostrum , & creationis tuae renovationem in decore immar●●ssibili solides in aeternum . cyprian . de sp. sa. * quia vero spiritus vocabulum multa significat , enumerandum est breviter quibus rebus nomen ejus aptetur : vocatur . spiritus & ventus , sicut in ezechiele ; tertiam partem disperges in spiritum ; hoc est in ventum . quod si voles secundum historiam scribere quod scriptum est ; in spiritu violento conteres naves tharcis , non aliud ibi spiritus quam ventus accipitur : neo non solomon inter multa hoc quoque munus a deo accepit ut sciret violentias spirituum ; non aliud in hoc se accepisse demonstrans , quam scire rapidos ventorum flatus , & quibus causis eorum natura subsistat . vocatur & anima spiritus us in jacobi epistola . quomodo corpus tuum sine spiritu mortuum est ; manifestissime enim spiritus hic nihil aliud nisi anima nuncupatur . juxta quam intelligentiam stephanus animam suam spiritum vocans ; domine inquit jesus suscipe spiritum meum . illud quoque quod in ecclesiastice dicitur , quis scit an spiritus hominis ascendat sursum , & spiritus jumenti descendat deorsum . considerandum ultimo num & pecudum animae spiritus appellentur . dicitur etiam excepta anima , & excepto spiritu sancto , spiritus alius quis esse in homine de quo paulus scribit ; quis enim scit hominum ea quae sunt hominis , nisi spiritus hominis qui in eo est ? sed & in alio loco idem apostolus a nostro spiritu spiritum dei secernens ait , ipse spiritus testimonium perhibet spiritui nostro ; hoc significans , quod spiritus dei , id est , spiritus sanctus testimonium spiritui nostro praebeat , quem nunc diximus esse spiritum hominis . ad thessalonicenses quoque , integer , inquit , spiritus vester & anima & corpus . — appellantur quoque supernae rationabilesque virtutes , quae solet scriptura angelos & fortitudines nominare , vocabulo spiritus ; ut ibi , qui facis angelos tuos spiritus ; & alibi , nonne omnes sunt administratores spiritus ? rationales quoque aliae creaturae & de bono in malum sponte profluentes , spiritus passim , & spiritus appellantur immundi ; sicut ibi , cum autem spiritus immundus exierit ab homine , & in consequentibus ; assumit septem alios spiritus nequiores se. spiritus quoque daemones in evangelio appellantur : sed hoc notandum , nunquam simpliciter spiritum sed cum aliquo additamento spiritum significari contrarium , ut spiritus immundus , & spiritus daemonis ; hi vero qui sancti sunt spiritus absque ullo additamento spiritus simpliciter appellantur . sciendum quoque quod nomen spiritus & voluntatem hominis & animi sententiam sonet . volens quippe apostolus non solum corpore sed & mente sanctum esse , id est , non tantum corpore , sed & motu cordis interno , ait , ut sitis sancti corpore & spiritu , voluntatem spiritu & corpore opera significans . considera alium hoc ipsum in esaia sonet quod scriptum est ; & scient qui spiritu errant , intellectum . — et super omnia vocabubulum spiritus , altiorem & mysticum in scripturis sanctis significat intellectum ; ut ibi litera occidit , spiritus autem vivificat . haec juxta possibilitatem nostri ingenii , quot res spiritus significet , attigimus . — nonnunquam autem spiritus & dominus noster iesus christus , id est , dei filius appellatur . dominus autem spiritus est ut ante diximus ; ubi etiam illud adjunximus , spiritus deus est , non juxta nominis communionem , sed juxta naturae substantiaeque consortium . — porto adhaec necessario devoluti sumus , ut quia frequenter appellatio spiritus , in scripturis est respersa divinis , non labamur in nomine sed unumquodque secundum locorum varietates & intelligentias accipiamus . omni itaque studio ac diligentia vocabulum spiritus , ubi & quomodo appellatum sit contemplantes , sophismata eorum & fraudulentas decipulas conteramus , qui spiritum sanctum asserunt creaturam . legentes enim in propheta ego confirmavi tonitruum , & creavi spiritum , ignorantia multiplicis in hac parte sermonis putaverunt spiritum sanctum ex hoc vocabulo demonstrari ; cum in praesentiarum spiritus nomen ventum sonet . ergo ut praelocuti sumus , quomodo unumquodque dictum sit , consideremus ne forte per ignorantiam in barathrum decidamus erroris . didym . de sp. sanct. lib. . * discant ( homines ) scripturae sanctae consuetudinem ; nunquam spiritum perversum absolute , sed cum additamento aliquo spiritum nuncupari ; sicut ibi , spiritu fornicationis seducti sunt . et in evangelio , cum autem spiritus immundus exierit de homine , & caetera his similia . hieronym . comment . in habbak . cap. . † qui spiritum negant , & deum patrem negant & filium ; quoniam idem est spiritus dei , qui spiritus christi est . vnum autem esse spiritum nemo dubitaverit ; etsi de uno deo plerique dubitaverunt . ambros. de sp. sanct. lib. . cap. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. de adorand . sp. crell . prolegom . † sanctificationis bonitatisque vocabulim , & ad patrem & ad filium , & ad spiritum sanctum aeque refertur ; sicut ipsa quoque appellatio spiritus . nam & pater spiritus dicitur ut ibi , spiritus est deus ; spiritus est deus & filius spiritus , dominus inquit spiritus ejus : spiritus autem sanctus semper spiritus sancti appellatione censetur ; non quod ex consortio tantum nominis cum patre ponatur & filio ; sed quod una natura unum possideat & nomen . didym . de sp. sanct. lib. . * multa sunt testimonia , quibus hoc evidenter ostenditur , & patris & filii ipsum esse spiritum , qui in trinitate dicitur spiritus sanctus . nec ob aliud existimo ipsum proprie vocari spiritum , cum etiam si de singulis interrogemur , non possimus non patrem & filium spiritum dicere ; quoniam spiritus est deus , id est non corpus est deus sed spiritus ; hoc proprie vocari oportuit eum , qui non est unus eorum , sed in quo communitas apparet amborum . august . tractat. . in johan . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . justin. mart. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. ub . sup. * neque post id locorum , jugurthae dies aut nox ulla quieta fuit ; neque loco neque mortali cuiquam aut tempori satis credere ; civis hostisque juxta metuere : circumspectare omnia & omni strepitu pavescere , alio atque alio loco saepe contra decus regium requiescere , interdum somno excitus amplis animis tumultum facere ; ita formidine quasi vaecordia agitari . bell. jugur . * nemo suspicetur alium spiritum sanctum fuisse in sanctis , nimirum aute adventum domini , & alium in apostolis caeterisque discipulis , & quasi nomina in differentibus esse substantiis ; possumus quidem testimonia de divinis literis exhibere , quia idem spiritus & in apostolis & in prophetis fuerit . paulus in epistola quam ad hebraeos scribit , de psalmorum volumine testimonium proserens , a spiritu sancto id dictum esse commemorat . didym . de spirit . sanct. lib. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. de sp. sanct. * in hae divini magisterii schola , pator est qui doce● & instruit ; eilius qui ●rc●●s dei nobis revelat & apperit , spiritus sanctus qui nos replet & imbuit . a patre potentiam , a filio sapientiam , a spiritu sancto accipimus innocentiam ; pater eligi● , filius diligit , spiritus sanctus conjungit & unit . cyprian . de baptismo christi . * haec autem omnia operatur unus atque idem spiritus , dividens singulis prout vult ; unde discentes operatricem & ut ita dicam distributricem naturam spiritus sancti ; non abducamur ab his qui dicunt , operationem & non substantiam dei esse spiritum sanctum , et ex aliis quoque plurimis locis subsistens natura demonstratur spiritus sancti . didym . de spirit . sanct. lib. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. nec existimare debemus spiritum sanctum secundum substantias esse divisum quia multitudo bonorum dicatur — impassibilis enim & indivisibilis atque immutabilis est , sed juxta differentes efficientias & intellectus multis bonorum vocabulis nuncupatur ; quia participes suos , non juxta unam eandemque virtutem communione sui donet . quippe cum ad utilitatem uniuscujusque aptus sit . didym . lib. . * baptizate gentes in nomine patris & filii & spiritus sancti . in nomine dixit , non in nominibus . non ergo aliud nomen patris , aliud nomen filii , aliud nomen spiritus sancti , quam unus deus . ambros. de sp. sanct. lib. . cap. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . athanas. epistol . ad serapionem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. homil. . in sanctum baptisma . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . idem advers . eunom . lib. . quicquid de spiritu sancto diximus hoc similiter de patre & filio communiter & indivise volumus intelligi ; quia sancta & inseparabilis trinitas nunquam aliquid extra se sigillatim operari noverit . ambros. in symbol . apost . c. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arethas , in apocal. commentar . cap. . * hoc non est inaequalitas substantiae , sed ordo naturae ; non quod alter esset prior altero , sed quod alter esset ex altero . aug. lib. . contra maxentium , cap. . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gregor . nyssen . ad ablabium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basilius de spirit . sanc. cap. . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . jobius apud photium . lib. . cap. . * hic spiritus sanctus ab ipso mundi initio aquis legitur superfusus ; non materialibus aquis quasi vehiculo egens , quas potius ipse ferebat , & complectentibus firmamentum dabat congruum motum & limitem praesinitum . hujus sempiterna virtus & divinitas , eum in propria natura ab inquisitoribus mundi antiquis philosophis proprie investigari non posset , subtilissimis tamen intuiti sunt conjecturis compositionem mundi ; compositis & distinctis elementorum affectibus presentem omnibus animam affusse , quae secundum genus & ordinem singulorum vitam praeberet & motum , & intransgressibiles figeret metas , & stabilitatem assignaret & usum . hanc vitam , hunc motum , hanc rerum essentiam , animam mundi philosophi vocaverunt , putantes caelestia corpora , solem dico lunam & stellas ipsumque firmamentum hujus animae virtute moveri & regi , & aquas & terram & aerem hujus semine impraegnari . qui si spiritum & dominum & creatorem & vivificatorem & nutritorem crederent omnium quae sub ipsosum , convenientem haberent ad vitam accessum . sed abscondita est a sapientibus & prudentibus tantae rei majestas , nec potuit humani fastus ingenii secretis interesse caelestibus , & penetrare ad superessentialis naturae altitudinem ; & licet intelligerent , quod vere esset creatrix & gubernatrix rerum divinitas , distinguere tamen nullo modo potuerunt quae esset deitatis trinitas , vel quae unitas vel quae personarum proprietas . hic est spiritus vitae cujus vivificus calor animat omnia & fovet & provehit & faecundat . hic omnium viventium anima , ita largitate sua se omnibus abundanter infundit , ut habeant omnia rationabilia & irrationabilia secundum genus suum ex eo quod sunt , & quod in suo ordine suae naturae competentia agunt ; on quod ipse sit substantialis anima singulis ▪ sed in se singulariter manens , de plenitudm● sua distributor magnificus proprias efficientias singulis dividit & largitur ; & quasi sol omnia calefacieus subjecta , omnia nutrit , & absque ulla sui diminutione , integritatem suam de inexhausta abunda●tia quod satis est & sufficit omnibus commodat & impartit . cyprian . lib. de spirit . sanct. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. hom. . de fide . * etenim si de loco procedit spiritus & in locum transit , & ipse pater in loco invenitur & filius : si de loco exit quem pater mittit aut filius , utique de loco transiens spiritus & progrediens , & patrem sicut corpus secundum impias interpretationes relinquere videtur & filium . hoc secundum eos loquor qui putant quod habet spiritus descensorium motum ; venit non de loco in locum , sed de dispositione constitutionis in salutem redemptionis . ambros. de sp. sanct. lib. . cap. . * quid igitur spiritus sancti operatione divinius , cum etiam benedictionum suarum praesentem spiritum deus ipse testetur , dicens , ponam spiritum meum super semen tuum , & benedictiones meas super filios tuos , nulla enim potest esse plena benedictio nisi per infusionem spiritus sancti . ambros. de sp. sancto . lib. . cap. . * significat autem effusionis verbum largam & divitem muneris abundantiam ; itaque cum unus quis alicubi aut duo spiritum sanctum accipiant non dicitur effundam de spiritu meo , sed tunc quando in universas gentes munus spiritus sancti redundaverit . dydim . de sp. sanc. lib. . * spiritus sanctus qui a patre & filio procedit , nec ipse caepit ; quia processio ejus continua est , & ab eo qui non caepit . ambros. in symbol . apostol . cap. . spiritus quidem sanctus nec ingenitus est nec genitus alieubi dicitu● , ne si ingenitus diceretur sicut pater , duo patres in sancta trinitate intelligerentur ; aut sigenitus diecretur sicut filius , duo itidem filii in eadem estimarentur esse sancta te●uitate : sed tantummodo procedere de patre & filio salva fide dicendum est . qui tamen non de patre procedit in filium , & de filio procedit ad sanctificandam ereaturam , sicut quidam male intelligentes credendum esse putabant , sed simul de utroque procedit . quia pater talem genuit filium , ut quemadmodum de se , ita & de illo quoque procedat spiritus sanctus . august . sermo . de tempore . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . justin. martyr . expositio fidei de recta confess . † nullus sine deo , neque ullus non in deo locus est . in caelis est , in inferno est , ultra maria est . inest interior , excedit exterior . itaque cum habet atque habetur , neque in aliquo ipse , neque non in omnibus est . hilar. lib. . de trinitat . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . justin. martyr . ad graec. cohortat . aliter statuit cyprianus seu quisquis fuit author lib. de spirit . sanct. inter opera cypriani . hic est spiritus sa●ctus quem magi in aegypto tertii signi ostensione convicti , cum sua defeciss● . praestigia faterentur , dei digitum appellabant , & antiquis philosophis ej●● intimarunt presentiam defuisse . et licet de patre & filio aliqua sensissent platonici , spiritus tamen tumidus & humani appetitor favoris sanctificationem mentis divinae mereri non potuit , & ubi ad profunditatem sacramentorum deventum est , omnis eorum caligavit subtilitas , nec potuit insidelitas sanctitudini propinquare . cyp. de spirit . sanct. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . origen . comment . in matthaeum . notes for div a -e * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . euseb. demost. evangel . lib. . proem . * omnes prophetae illa tantummodo sciebant quae illis fuissent a domino revelata . vnde & rex hieremiam dubio interrogat , si in ea hora qua cum illo loquebatur apud eum sermo domini haberetur . sed & eliseus dicit , quomodo haec dominus abscondit a me , & elias preter se esse alios qui deum colerent ignoravit . hierom. comment . in epist. ad roman . cap. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theophil . ad autolycum . lib. . † prophetae voces itemque virtutes ad fidem divinitatis edebant . tertul. apol. cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plotin . ennead . . lib. . * sed & hoc notandum ex eo quod dixerat ; ut videam quid loquatur , in me ; prophetiam visionem & eloquium dei non extrinsecus ad prophetas fieri , sed intrinsecus & interiori homini respondere . vnde & zacharias , & angelus inquit , qui loquebatur in me , hieron . comment . in habbak . cap. . * and whereas the ancients contend against the ebionites , marcionites , and montanists , as epiphanius advers . haeres . lib. . tom. haeres . . hierom. proaem . comment . in isaiam , that the prophets were not used extatically , but understood the things that were spoken to them ; they did not intend that they had by vertue of their inspiration a full comprehension of the whole sense of the revelations made unto them , but onely that they were not in or by prophesie deprived of the use of their intellectual faculties , as it befel satanical enthusiasts . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as epiphanius speaks . wherefore upon these words of austin , per quosdam scientes , per quosdam nescientes , id quod ex adventu christi usque nunc & deinceps agitur praenunciaretur esse venturum , de civitat . dei , lib. . cap. . one well adds , prophetae nec omnes sua vaticinia intelligebant , nec qui intelligebant omnia intelligebant : non enim ex se loquebantur sed ex superiore dei afflatu ; cujus consilia non omnia eis erant manifesta ; utebaturque deus illis non velut consultis futurorum , sed instrumentis quibus homines alloqueretur . * nec aer v●ce pulsatus ad aures eorum perveniebat , sed deus loquebatur in animo prophetarum . hieron . proem . in lib. . commentar . in isa. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tatian . assyr . contra graecos . sunt autem multa genera prophetandi , quorum unum est somni●rum quale fuit in daniele . hieron . in hieremiam , cap. . * propheta deum qui corporaliter invisibilis est , non corporaliter sed spiritualiter videt . nam multa genera visionis in scripturis sanctis inveniuntur . vnum secundum oculos corporis , sicut vidit abraham tres viros sub ilice mambre . alterum secundum quod imaginamur ea quae per corpus sentimus . nam & pars ipsa nostra cum divinitus assumitur , multa revelantur non per oculos corporis , aut aures , aliumve sensum carnalem , sed tamen his similia , sicut vidit petrus discum illum submitti a coelo cum variis animalibus . tertium autem genus visionis est secundum mentis intuitum quo intellecta conspiciuntur v●ritas & sapientia ; sine quo gene●●●●● duo quae prius posui vel infractu●s● sunt vel in errorem mittunt . august . c●ntra adamantum cap. . * prophetae erant baal , & prophetae confusionis , & alii ossensionum , & quoscunque vitiosos prophetas scriptura commemorat . hieron . comment . in epist. ad titum . cap. . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . origen . commentar . in johan . tom. . prophetiae mysterio usi sunt etiam qui exorbitaverant a vera religione , quia & illis dedit deus verbum suum ut mysteria futura pronunciarent hominibus . hieron . comment . in job , cap. . nam & prophetare & daemonia excludere & virtutes magnas in terris facere sublimis utique & admirabilis res est , non tamen regnum coeleste consequitur quisquis in his omnibus invenitur , nisi recti & justi itineris observatione gradiatur . cyprian . de veritat . ecclesiae . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . origen . comment . in johan . sect. . * saul invidiae stimulo suscitatus & malo spiritu saepe arreptus , cum david occidere vellet , & ipse david tunc cum samuele & caeterorum prophetarum c●neo prophetaret , misit saul nuncios & ipsum interficiendum de medio prophetarum rapere jubet . — sed & ipse cum inter prophetas venerat prophetabat . — quoniam spiritus sancti verba non dicentium merito pensantur , sed ipsius voluntate ubicunque voluerit proferuntur . at vero quidam in hoc loco aestimant quod saul non divino spiritu sed malo illo quo saepe arripiebatur per totum illum diem prophetaret . — sed qualiter hoc se●tiri potest cum ita scribitur ; & sanctus est super eum spiritus domini & ambulans prophetabat ? nisi forte sic in hoc loco accipiatur spiritus domini quomodo & alio loco spiritus domini malus saul arripiebat . verumtamen ubicunque siue additamento spiritus dei vel spiritus domini vel spiritus christi in scripturis sanctis invenitur , spiritus sanctus esse a nullo sano sensu dubitatur . vbicunque vero cum additamento spiritus domini malus dicitur esse , intelligitur diabolus esse , qui domini propter ministerium , malus propter vitium dictus videtur . august . de mirabil . scripturae , lib. . cap. . * gratias ago tibi elementissime deus , quia quod quaesivi mane prior ipse donasti . cypri . de baptism . christi . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . athanas. orat. . ad. arian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysostom . tom. . serm. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . leontius byzantinus , de sectis . * maximum in tota creatura testimonium de divinitate spiritus sancti corpus domini est ; quod ex spiritu sancto esse creditur secundum evangelistam , mat. . sicut angelus ad josephum dicit , quod in ea natum est de spiritu sancto est . athanasius de fid . vn. & trin. creatrix virtus altissimi , superveniente spiritu sancto in virginem mariam , christi corpus fabricavit ; quo ille usus templo sine viri natus est semine . didym . de sp. sanct. lib. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . concil . constantinop . ad origenistas . * quomodo prosiciebat sapientia dei ? doceat te ordo verborum . profectus est aetatis , profectus est sapientiae , sed humanae . idea aetatem ante praemisit , ut secundum homines crederes dictum ; aetas enim non divinitatis sed corporis est . ergo si proficiebat aetate hominis proficiebat sapientia hominis . sapientia autem sensu proficit , quia a sensu sapientia . ambros. de incarnat . dom. mysterio , chap. . n●m & dominus homo accepit communicationem spiritus sancti ; sicut in evangeliis legitur ; jesus ergo repletus spiritu sancto , regressus est a iordane . haec autem absque ulla calumnia de dominico homine , qui totus christus , unus est jesus filius dei , sensu debemus pietatis accipere , non quod alter & alter sit , sed quod de uno atque eodem quasi de altero secundum naturam dei , & hominis disp●tatur ; didym . de sp . san. lib. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. chrysost . homil. de spiritu sancto . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . jobius apud photium . lib. . notes for div a -e * si in gratia , non ex natura aquae , sed ex praesentia est spiritus sancti : numquid in aqua vivimus , sicut in spiritu ? numquid in aqua signamur sicut in spiritu ? ambros. de spirit . sanct. lib. . cap. . * similiter ex spiritu secundum gratiam nos renasci , dominus ipse testatur dicens ; quod natum est ex carne , caro est , quia de carne natum est ; & quod natum est de spiritu , spiritus est , quia spiritus deus est . claret igitur spiritalis quoque generationis authorem esse spiritum sanctum , quia secundum deum creamur & filii dei simus . ergo cum ille nos in regnum suum per adoptionem sacrae regenerationis assumpserit , nos ei quod suum est denegamus ? ille nos supernae generationis haeredes fecit , nos haereditatem vindicamus , refutamus authorem : sed non potest manere beneficium cum author excluditur ; nec author sine munere , nec sine authore munus . si vindicas gratiam , crede potentiam ; si refutas potentiam , gratiam ne requiras . sancti igitur spiritus opus est regeneratio ista praestantior , & novi hujus hominis qui creatur ad imaginem dei autor est spiritus , quem utique meliorem hoc exteriori esse nostro homine nemo dub●taverit . ambros. de sp. san. l. . c. . * denique quomodo respondeat advertite , & videte latebras ambiguitatis falsitati praeparare refugia , ita ut etiam nos cum primum ea legimus , recta vel correcta propemodum gauderemus . august . de peccat . orig. cap. . mihi pene persuaser it hanc illum gratiam de qua quaestio est confiteri ; quo minus in multis ejus opusculi locis sibiipsi contradicere videretur . sed cum in manus meas & alia venissent quae posterius latiusque scripsit , vidi quemadmodum etiam illic gratiam nominare sed ambigua generalitate quid sentiret abscondens , gratiae tamen vocabulo frangens invidiam , offensionemque declinans . id. de grat. christ. lib. . cap. . vid. august . lib. . cont . julianum cap. . lib. . cap. . lib. de gest . pelag. cap. . epist. . ad innocent . epist. innocent . ad august . n●gant etiam quam ad sacram christi virginem neme●iadem in oriente conscripsimus , & noverint nos ita hominis laudare naturam ut dei semper addamus auxilium , ( verba pelagii quibus respondet augustinus ) istam sane lege , mi●ique pene persuaserat , hanc illam gratiam de qua quae quaestio est confiteri . id. ubi supra . * fefellit judicium palaestinum propterea ibi videtur purgatus ; romanam vero ecclesiam , ubi cum esse notissimum scitis fallere usque-quaque non potuit , quamvis & hoc fuerit utrumque conatus . tanto judices fefellit occultius , quanto exponit ista versutius . august . lib. de peccat . orig. cap. . * per inhaerentem justitiam int●lligimus supernaturale donum gratiae sanctificantis , oppositum originali peccato , & in singulis animae facultatibus reparans & renovans illam dei imaginem , quae per peccatum originale foedata ac dissipata fuit . originale peccatum mentem tenebris implevit , haec infusa gratia lumine caelesti collustrat . istud , cor humanum 〈◊〉 & odi● dei ac divinae legis 〈◊〉 , haec infuse justitia 〈◊〉 emollit & more boni accendit & i●st●●●at . postremo illud affectus omnes atqu . ipsum appetitum rebellione infecit ; haec ren vata sanctitas in ordin●m 〈◊〉 pertu●● it as affectiones , & ips●m rebellem 〈◊〉 dominio spoliat , & quasi sub jug●m mittit . davenant . de jus●it . habit. cap. . fides tanquam radix imbre suscepto hae●et in animae solo ; ut cum per legem dei excoli caeperit surgant in ea rami qui fructus operum ferant . non ergo ex operibus radix justitiae , sed ex radice justitiae seuctus aperum crescit . origen . lib. . in epist. ad roman . * 〈…〉 * sicut in nativitate carnali omnem nascentis hominis voluntatem praecedit operis divini formatio , sic in spirituali nativitate qua veterem hominem deponere incipimus . fulgent . de incarnat . & grat. christ. c. . forma praecessit in carne christi , quam in nostra fide spiritualiter agnoscamus ; nam christus filius dei , secundum carnem de spiritu sancto conceptus & natus est : carnem autem illam nec concipere virgo posset nec parere , nisi ejus carnis spiritus sanctus operetur exordium . sic etiam in hominis corde nec concipi fides potuit nec augeri , nisi eam spiritus sanctus effundat & nutriat . ex eodem namque spiritu renati sumus , ex quo christus natus est . idem . cap. . * adjuvat nos deus ( the words of pelagius ) per doctrinam & revelationem suam , dum cordis nostri oculos aperit , dum nobis , ne praesentibus occupemure , futura demonstrat , dum diaboli pandit insidias , dum nos multiformi & ineffabili dono gratiae caelestis illuminat . august . lib. de grat. cont . pelag. & caelest . cap. . * sunt quaedam opera externa ab hominibus ordinarie requisita priusquam ad statum regenerationis aut conversionis perducantur , quae ab iisdem quandoque libere fieri , quandoque libere omitti solent , ut adire ecclesiam , audire verbi praeconium , & id genus alia . sunt quaedam effecta interna ad conversionem sive regenerationem praevia , quae virtute verbi spiritusque in nondum regeneratorum cordibus excitantur , qualia sunt notitia voluntatis divinae , sensus peccati , timor paenae ; cogitatio de liberatione , spes aliqua veniae . synod . derdrec . suffrag . theolog. britan. ad artic. quartum , thes. . . * heu miserum nimisque miserum quem torquet conscientia sua , quam fugere not potest ; nimis miserum quem expectat damnatio sua quam vitare non potest , nisi deus eripiat . nimis est infaelix cui mors aeterna est sensibilis ; nimis aerumnosus quem terrent continui de sua infaelicitate horrores . august . de contritione cordis . * nonne advertimus multos fideles nostros ambulantes viam dei , ex nulla parte ingenio comparari ; non dicam quorundam haereticorum , sed etiam minorum ? item nonne videmus quosdam homines utriusque sexus in conjugali castitate viventes sine querela , & tamen vel haereticos vel paganos , vel etiam in vera fide & vera ecclesia sic tepidos , ut eos miremur meretricum & bistrionum subito conversorum , non solum sapientia & temperantia , sed etiam fide , spe & charitate superari . august . lib. . quaest. ad simplician . q. . * di●o veterem nativitatem atque adeo omnes vires naturae , qua naturali propagatione transfunduntur in s●b●lem in scriptura damnari ; maledictam cordis nostri imaginationem , rationem , os , manus , pedes peccato & 〈◊〉 inveluta in ●●bis omnia . johan . ferus in evang. joh. cap. . v. . fide perdita spe relicta , in elligentia obcaecata , voluntate captiva , homo quo in se repareter non invenit . de vocat . gent. l. . c . * si quis per naturae vigorem evangelizanti predie itioni nos consentire posse confirmat absque illuminatione spiritus sancti ; haeretico fallitur spiritu . conc. arausie . can . * quomodo lux incassum circumfudit oculus caecos vel clausos , ita animalis homo non percipit ea quae sunt dei. bernliard . ser. . sup . cantie . † si quis per naturae vigorem bonum aliquod quod ad salutem pertinet vitae aeternae cogitare ut expedit aut eligere , sive salutari , id est , evangelicae praedicationi consentire posse confirmat , absque illuminatione & inspiratione spiritus sancti , qui dat omnibus suavitatem consentiendo & credendo veritati , haeretico fallitur spiritu . conc. arausican . can . . can . . ideo dictum est quia nullus hominum illuminatur nisi illo lumine veritatis quod deus est ; ne quisquam putaret ab eo se illuminari , a quo aliquid audit ut discat , non dico si quenquam magnum hominem , sed nec si angelum ei contingat habere doctorem . adhibetur enim sermo veritatis extrinsecus vocis ministerio corporali ; verumtamen neque qui plantat est aliquid , neque qui rigat , sed qui incrementum dat deus . audit quippe homo dicentem vel hominem vel angelum , sed ut sentiat & cognoscat verum esse quod dicitur , illo lumine mens ejus intus aspergitur , quod aeternum manet , quod etiam in tenebris lucet . august . de peccator . meritis & remissione . lib. . c. . * firmissime tene & nullatenus dubites , posse quidem hominem , quem nec ignorantia literarum , neque aliqua prohibet imbecillitas aut adversitas , verba sanctae legis & evangelii legere sive ex ore cujusdum praedicatoris audire ; sed ut quod audit percipiat etiam corde , ut mandata dei facere velit , nemo potest nisi quem deus gratia sua praeveniret , datâ divinitus bonâ voluntate & virtute , august . de fide ad petrum cap. . * magnum aliquid pelagiani se scire putant quando discunt , non juberet deus quod sit non posse ab homine fieri , quis hoc nesciat ? sed ideo jubet aliqua quae non possumus ut noverimus quid ab illo petere debeamus . ipsa enim est quae orando impetrat , quod lex imperat . august . de grat. & lib. arbit . cap. . sect. mandando impossibilia non praevaricatores deus homines fecit sed humiles , ut omne os obturetur & reus fiat totus mundus deo ; accipientes igitur mandatum , & sentientes defectum clamabimus ad caelum & miserabitur nostri deus . bernard . serm. . in cantic . † in nullo gloriandum , quia nihil nostrum est , cyprian . lib. . ad quirin . fide perdita , spe relicta , intelligentia obcaecata , voluntate captiva , homo qua in se reparatur non invenit . lib. . de . vocat . gent. cap. . sect. quicunque tribuit sibi bonum quod facit , etiamsi nihil videtur mali manibus operari , jam cordis innocentiam perdidit , in quo se largitori bonorum praetulit . hieron . in prov. cap. . * magnum aliquid pelagiani se scire putant quando dicunt , non juberet deus quod seit non posse ab homine fieri , quis hoc nesciat ? sed ideo jubet aliqua quae non possumus ut noverimus quid ab illo petere debeamus . ipsa enim est fides quae orando impetrat , quod lex imperat . august . de grat. & lib. arbit . cap. . o homo cognosce in praeceptione quid debeas habere ; in coruptione cognosce tuo te vitio non habere ; in oratione cognosce unde accipias quod vis habere . idem de corrupt , & grat. cap. . mandando impossibilia non praevaricatores deus homines fecit sed humiles , ut omne os obturetur & reus fiat totus mundus deo ; accipientes igitur mandatum , & sentientes defectum elamabimus ad coelum bernard . serm. . in cant. quamvis dicamus dei donum esse obedientiam , tamen homines exhortamur ad eam : sed illis qui veritatis exhortationem obedienter audiunt , ipsum domum dei datum est , hoc est , obedienter audire ; illi autem qui non sic audit non est datum . august . de dono perseverant . cap. . * manifestissime patet in impiorum animis nullam habitare virtutem ; sed omnia opera eorum immund esse atque polluta , habentium sapientiam non spiritalem sed animalem , non caelestem sed terrenam . prosper . ad collat. cap. . omne etenim probitatis opus nisi semine verae exoritur fidei , peccatum est , inque erratum vertitur , & sterilis eumulat sibi gloria poenam . prosper . de ingratis . cap. . multa laudibilia atque miranda possunt in homine reperiri , quae sine charitatis medullis habent quidem pietatis similitudinem . s●d non habent veritatem . idem . ad russin . de lib. arbit . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . athanas. de semente . * non est igitur gratia dei in liberi arbitrii natura , &c. in lege at●ue doctrina sicut pelagius desipit . sed ad singulos actus datur illius voluntate de quo scriptum est ; pluvium voluntarium segregabis deus haereditati tuae . quia & liberum arbitrium ad diligendum deum primi peccati granditate perdid●mus ; & lex dei atque doctrina ou ●mvis sancta & justa , tamen occidit , si non vivificet spiritus , per quem fit non ut audiendo sed ut obediendo , neque ut lectione sed ut dilectione teneatur . quapropter ut in deum ●r●damus & pie vivamus , non volentis neque currentis sed miserentis est dei ; non quia velle non debemus & curr●re , sed quia ipse in nobis & velle operatur & currere , non ergo gratiam dicamus esse doctrinam , sed agnos●amus gratiam quae facit prodesse doctrinam ; quae gratia si desit , videmus etiam obesse doctrinam . august . epist. . ad vitalem . * sed quid illud est quo corporeorum sensuum pulsantur , in agro cordis cui impend●tur ista cultura , nec radicem potest figere nec germen emittere , nisi ille summus & verus agricola potentiā sui operis adhibuerit , & ad vitalem profectum ea quae sent plantata perduxerit . epist. ad demetriadem . * omni dictamini rectae rationis potest voluntas se conformare ; sed diligore deum super omnia est dictamen rectae rationis ; ratio enim dictat inter omnia diligenda esse aliquid summe diligendum . item homo errans potest diligere creaturam super omnia , ergo etiam deum ; mirum enim valde esset , quod voluntas se conformare possit dictamini erroneo & non recto . biel. . sent . distinc . . q. art. . * hoc piarum mentium est , ut nihil sibi tribuant , sed totum gratiae dei ; undo quantumcunque aliquis det gratiae dei , etiamsi subtrahat potestati naturae aut liberi arbitrii a pietate non recedit ; cum vero aliquid gratiae dei subtrahitur & naturae tribuitur quod gratiae est , ibi potest periculum intervenire . cassander . lib. consult . art. . * pelagiana haeresiae quo dogmate catholicam fidem destruere adorta sit , & quibus impietatum venenis viscera ecclesiae atque ipsa vitalia corporis christi voluerit occupare , notiora sunt quam ut opere narrationis indigeant . ex his tamen una est blasphemia , nequissimum & subtilissimum germen aliarum , quâ dicunt gratiam dei secundum merita hominum dari . ●●um enim primo tantam naturae humanae vellent astruere sanitatem ut per solum liberum arbitrium posset assequi dei regnum ; eo quod tam plene ipso conditionis suae praesidio juvaretur ; ut habens naturaliter rationalem intellectum facile bonum eligeret malumque vitaret . et ubi in utraque parte libera essent opera voluntatis , non facultatem his qui mali sunt deesse , sed studium . cum ergo ni dixi totam justitiam hominis ex naturali vellent rectitudine ac possibilitate subsistere , atque hanc definitionem doctrina sana respueret , damnatum a catholicis sensum & multis postea haereticae fraudis varietatibus coloratum , hoc apud se ingenio servaverunt , ut ad incipiendum , & ad proficiendum , & ad perserverandum in bono necessariam homini dei gratiam profiterentur . sed in hac professione quomodo vasa irae molirentur irrepere , ipsa dei gratia vasis misericordiae revelavit . intellectum est enim , saluberrimeque perspectum hoc tantum eos de gratia confiteri , quod quaedam libero arbitrio sit magistra , seque per cohorlationes , per legem , per doctrinam , per creaturam , per contemplationem , per miracula , perque terrores extrinscus judicio ejus ostendat ; quo unusquisque secundum voluntatis suae motum , si quaesurit inveniat , si petierit , recipiat ; si pulsaverit introeat . prosp. ad ruffin . de lib. arbit . * inaniter & perfunctorie potius quam veraciter pro eis ut doctrinae cui adversantur credendo consentiant , deo fundimus preces , si ad ejus non pertinet gratiam convertere ad fidem suam , ipsi fidei contrarias voluntates . august . epist. . * prima divini muneris gratia est , ut erudiat nos ad nostrae humilitatis confessionem , & agnoscere faciat , quod si quid boni agimus per illum possumus , sine quo nihil possumus . prosp. sentent . . ex augustinio . † quicunque tribuit sibi bonum quod facit , etiamsi videtur nihil mali manibus operari , jam cordis innocentiam perdidit in quo se largitori bonorum praetulit . hieron . in cap. . proverb . o bone domine iesu , etsi ego admisi und● me damnare potes , tu non amisisti unde salvare soles . — verum est conscientia mea meretur damnationem , & poenit●ntia mea non sufficit ad satisfactionem . sed certum est quod misericordia tua superat omnem ossensionem . parce ergo mihi domine , qui es salus vera & non vis mort●m peccatoris : miserere domine peccatrici animae meae , solve vincula ejus , sana vulnera ejus . ecce misericors deus coram te exhibeo animam meam , virtutum muneribus desolatam , catenis vitiorum ligatam , pondere peccatorum gravatam , delictorum sordibus foedatam , discissam vuln●ribus doemonum ▪ putidam & foetidam ●●eribus criminum : his & aliis gravioribus malis quae tu melius vides quam ego , obstrictam , oppressam , circumdatam , obvolutam , bonorum omnium relevamine destitutam , &c. gratia qua christi populus sumus hoc cohibetur limine nobiscum , & formam hanc ascribitis illi ; vt cunctos vocet illa quidem invitetque , neque ullum praeterieus studeat communem adferre salutem omnibus , & totum peccato absolvere mundum . sed proprio quenque arbitrio parere vocanti , judicioque suo , mota se extendere mente ad lucem oblatam , quae se non substrahat ulli ; sed cupidos recti juvet illustretque volentes . hinc adjutoris domini bonitate magistra crescere virtutum studia , ut quid quisque petendum mandatis didicit jugi sectetur amore . prosp. de ingratis cap. . * ploremus coram domino qui fecit nos & homines & salvos . nam si ille nos fecit homines , nos autem ipsi nos fecimus salvos , aliquid illo melius fecimus ; melior est enim salvus homo quam quilibet homo . si ergo te deus fecit hominem , & tu te fecisti bonum hominem , quod tu fecisti melius est . aug. de verb. apost . serm. . natura humana etiamsi in illa integritate in qua est condita , permaneret , nullo modo seipsam creatore suo non adjuvante servaret . vnde cum sine dei gratia salutem non posset custodire quam accepit , quomodo sine dei gratia potest recuperare quam perdidit . prosp. sentent . . * at vero omnipotens hominem cum gratia salvat , ipsa suum consummat opus cui tempus agendi semper adest , quae gesta velit non moribus illi fit mora , non causis anceps suspenditur ullis . nec quod sola potest cura officioque ministri exequitur , famulisve vicem committit agendi . qui quamvis multa admoneant mandata vocantis , pulsant non intrant animas , deus ergo sepultos suscitat & solvit peccati compede vinctos . ille obscuratis cordibus dat intellectum . ille ex injustis justos facit , indit amorem quo redametur amans ; & amor quem conferet ipse est . hunc itaque affectum quo sumunt mortua vitam , quo tenebrae fiunt lumen , quo immunda vilescunt ; quo stulti sapere incipiunt aegrique valescunt nemo alii dat , nemo sibi . prosp. de ingrat . cap. . legant ergo & intelligant , intueantur & fateantur , non lege atque doctrina insonante forinsecus , sed intima atque occulta , mirabili atque inessabili potestate operari deum in cordibus hominum non solum veras revelationes , sed etiam bonas voluntates . august . lib. de grat. christ. adv . pelagium & caelest . cap. . * quid est omnis qui audivit a patre , & didicit , venit ad me ; nisi nullus est qui audiat & discat a patre & non veniat ad me ? si enim omnis qui audivit a patre & didicit , venit , profecto omnis qui non venit non audivit a patre nec didicit : nam si audisset & didicisset veniret , — haec itaque gratia quae occulte humanis cordibus divina largitate tribuitur , a nullo duro corde respuitur , ideo quippe tribuitur ut cordis duritia primitus auferatur . augustin . de praedestinatione sanctorum , lib. . cap. . * o qualis est artifex ille spiritus ! nulla ad discendum mora agitur in omne quod voluerit . mox enim ut eligeret ment●n docet ; solumque tetigisse docuisse est . nam humanum subito ut illustrat immutat affectum ; abnegat hoc repente quod erat , exhibet repente quod non erat . gregor . hom. . in evangel . * christus non dicit , duxerit , ut illic aliquo modo intelligamus praecedere voluntatem ; sed dicit traxerit , quis autem trahitur si jam volebat ; & tamen nemo venit nisi velit , trahitur ergo miris modis ut velit , ab illo qui novit intus in ipsis hominum cordibus operari ; non ut homines quod fieri non potest , nolentes credant , sed ut volentes ex nolentibus fiant . august . cont . duas epist. pelag. cap. . sect. certum est nos velle cum volumus , sed ille facit ut velimus , de quo dictum est , deus est qui operatur in nobis velle . idem de grat. & lib. arbit . cap. . * restat ut ipsam fidem unde omnis justi●i● sumit initium , non humano , quo isti extolluntur , tribuamus arbitrio , nec ullis precedentibus meritis , quoniam inde incipiunt bon● quaecunque sunt merita s●d grataitum dei donum esse fateamur , si gratiam veram , id est , sine meritis cogitemus . august . epist. . nollem ergohis tam claris testimoniis repugnare , & tamen volens a seipso sibi esse quod credit , quasi componit cum deo ut partem fidei sibi vendicet , atque illi partem relinquat ; & quod est elatius , primam tollit ipse , sequentem dat illi ; & in eo ●uod dicit esse amborum , priorem se , posteri●rem facit deum . august . de praedest . sanct. cap. . † quando deus docet per spiritus gratiam , it a docet ut quod quisque didicerit non tantum cognoscendo videat . sed etiam volendo appetat agendoque perficiat . et ipso divino docendi modo etiam ipsa voluntas , & ipsa operatio non sola volendi & operandi naturalis possibilitas adjuvatur . si enim solum posse nostrum hac gratia juvaretur , ita diceret dominus , omnis qui audiverit a patre & didicit poest venire ad me . august . de grat. christ. contra pelagium , cap. . * si quis sine gratia dei credentibus , volentibus , desiderantibus , conantibus misericordiam dicit conferri ; non autem divinitus ut credamus , velimus , per infusionem & inspirationem spiritus sancti in nobis fieri confitetur , anathema sit . conc. arausic . . can. . datur potestas ut filii dei fiant qui credunt in eum , cum hoc ipsum datur ut credant in eum . quae potestas nisi detur a deo nulla esse potest ex libero arbitrio , quia nec liberum in how erit quod liberator non liberaverit . august . lib. . cont . duas epist. pelag. cap. . * restat ut ipsam fidem unde omnis justitia sumit initium , non humano , quo isti extolluntur , tribuamus arbitrio , nec ullis precedentibus meritis , quoniam iude incipiunt bona quaecunque sunt merita , sed gratuitum dei donum esse fateamur , si gratiam veram , id est , sine meritis cogitemus . august . epist. . * semper quidem adjutorium gratiae nobis est a deo poscendum , sed nec ipsum quod possumus viribus nostris assignem . neque enim haberi potest ipse saltem orationis affectus nisi divinitus fuerit attributus . vt ergo desideremus adjutorium gratiae , hoc ipsum quoque est gratiae , ipsa namque incipit effundi ut incipiat posci . fulgent . epist. . ad theod. * hoc promittit deus quod ipse facit ; non enim ipse promittit & alius facit , quod jam non est promittere sed praedicere . ideo non ex operibus sed ex vocante , ne ipsorum sit , non dei. august . de spirit . & lit. cap. . * haec gratia quae occulte humanis cordinus divina largitate tribuitur , a nullo duro corde respuitur ; ideo quippe tribuitur , ut cordis durities primitus auferatur . august . de praedest . sanctor . cap. . * prorsus si dei adjutorium desuerit , nibil boni agere poteris ; agis quidem illo non adjuvante libera voluntate , sed male ; ad hoc idonea est voluntas tua quae vocatur libera , & male agendo fit damnabilis ancilla . august . serm. . de verb. apostol . * erat lux vera quae illuminat omnem hominem venientem in hunc mundum ; quod ideo dictum est , quia nullus hominum illuminatur , nisi illo lumine veritatis quod deus est , ne quisquam putaret ab eo se illuminari a quo aliquid audit ut discat ; non dico si quenquam magnum hominem sed nec si angelum ei contingat habere doctorem . adhibetur enim sermo veritatis extrinsecus vocis ministerio corporali ; verumtamen neque qui plantat est aliquid , neque qui rigat ; sed qui incrementum dat deus . audit quippe homo dicentem vel hominem vel angelum , sed ut sentiat & cognoscat verum esse quod dicitur , illo lumine intus mens aspergitur quod aeternum manet , quod etiam in tenebris lucet . august . de peccator . merit . & remiss . lib. . cap. . * libertas sine gratia nihil est nisi contumacia ; non libertas . august . epist . . * quis istis corda mutavit , nisi qui finxit singillatim corda eorum ? quis hujus rigoris duritiem ad obediendi mollivit affectum , nisi qui potens est de lapidibus abrahae silios excitare ? prosp. ad ruffin . de lib. arbii . ploremus coram domino qui fecit nos & homines & salvos . nam si ille nos fecit homines , nos autem ipsi nos fec●mus salvos , aliquid illo melius fecimus . melior enim est salvus homo quam quilibet homo . si ergo te deus fecit hominem & tu te fecisti bonum hominem , quod tu fecisti melius est . noli te extollere super deum , con●itere illi qui fecit te , quia nemo recreat nisi qui creat , nemo resicit nisi qui fecit . august . de verbis apost . nemo quisquam hominum sive ad cogitandum , sive ad operandum quodeunque bonum potest esse idoneus ; nisi qui fuerit munere gratuito divinae opitulationis adjutus ; ab ipso namque est initium bonae voluntatis , ab ipso facultas boni operis , ab ipso perseverantia bonae conversationis . fulgent . lib. . ad monim . * jam divini amor numinis , patris omnipotentis prolisque beatissimae sancta communicatio ; omnipotens paraclete spiritus ; maerentium consolator clementissime , jam cordis mei p●netralibus potenti illabere virtute , & tenebrosa quaeque laris neglecti latibula , corusci luminis fulgore pius habitator laetifica , tuique roris abundantia , longo ariditatis marcentia squalore , visitando faecunda . * libera me domine ab his hostibus meis a quibus me liber are non valeo . perversum & pessimum est cor meum , ad deploranda propria peccata mea est lapideum & aridum , ad resistendum insultantibus molle & luteum , ad inutilia & noxia pertractanda velox & infatigabile , ad cogitanda salubria fastidiosum & immobile . anima mea distort a & depravata est ad percipiendum bonum ; sed ad voluptatum vitia nimis facilis & prompta , ad salutem reminiscendam nimis etiam difficilis & pigra . de contritione cordis lib. inter oper● august . cap. . * vere abyssus peccata mea sunt quia incomprehensibilia profunditate , & inest imabilia sunt numera & immensitate . o abyssus abyssum invocans : o peccata mea , tormenta quibus me servatis abyssus sunt , quia infinita & incomprehensibilia sunt . est & tertia abyssus , & est nimis terribilis , judicia dei abyssus multa , quia super omnem sensum occulta . hae omnes abyssi terribiles sunt mihi undique , quia timor super timorem & dolor super dolorem . abyssus judiciorum dei super me , abyssus inferni subtus me , abyssus peccatorum meorum est intra me . illam quae super me est timeo ne in me irruat ; & me cum abysso mea , in illam quae subcus me latet , obruat . lib. de contritione ●●dis , int●r opera august . cap. . notes for div a -e ●●ct . . fieri non potest ut sanctificato spiritu non sit sanctum etiam corpus , quo sanctificatus utitur spiritus . august . lib. de bono viduitat . ●ct . . of the death of christ, the price he paid, and the purchase he made. or, the satisfaction, and merit of the death of christ cleered, the universality of redemption thereby oppugned: and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions, and objections of mr baxter. / by j. owen, minister of the gospel. owen, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing o thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) of the death of christ, the price he paid, and the purchase he made. or, the satisfaction, and merit of the death of christ cleered, the universality of redemption thereby oppugned: and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions, and objections of mr baxter. / by j. owen, minister of the gospel. owen, john, - . [ ], , [ ] p. printed by peter cole, at the sign of the printing-press in cornhill, near the royal exchange, london : . annotation on thomason copy: " th oct.". reproduction of the original in the british library. eng jesus christ -- crucifixion -- early works to . death -- religious aspects -- christianity -- early works to . redemption -- early works to . a r (thomason e _ ). civilwar no of the death of christ, the price he paid, and the purchase he made. or, the satisfaction, and merit of the death of christ cleered,: the u owen, john d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion of the death of christ , the price he paid , and the purchase he made . or , the satisfaction , and merit of the death of christ cleered , the universality of redemption thereby oppugned : and the doctrine concerning these things formerly delivered in a treatise against universal redemption vindicated from the exceptions , and objections of mr baxter . by j. owen , minister of the gospel . london : printed by peter cole , at the sign of the printing-press in cornhil , near the royal exchange , . to the right honourable , oliver cromwel , esq lord lievtenant of ireland , &c. to excuse the dedication of a book , which seems not to be like apples of gold in pictures of silver , in a time of so much preparation for war , this is my apologie : the brief discourse following , being composed in ireland , where through the presence of god with you , in your great employment , i enjoyed peace and quietness for a season in the service of my master , and now stepping into the [ ⁂ ] world , by providence , upon your return into this nation , it seems to crave the signature of your name at the entrance : besides , being almost wholly polemical ( for men of learning also , have their polemicks , and those , as in the mannagement of some , as pernitious to the nations professing the name of christ , as the contest of the sword ) it layes a second claim therunto , from its proportion to the present work whereunto you are called forth . perhaps the differences , about which the contest here mannaged , is , may appear to some , not to be of so great weight and importance , as to deserve that serious and publick agitation , which is now given to them : especially in these dayes , wherein things of neerer concernment to the foundation of faith , do come continually under debate . but besides that no one title , of the faith once delivered unto the saints , is to be yeelded unto gain-sayers , the way wherby opposition is made unto any truth , is seriously to be considered . it was said of caesar , that solus accessit sobrius ad perdendam rempublicam , he alone ( amongst many other undertakers ) attempted soberly to destroy the cōmon-wealth , and therefore was the most earnestly to be resisted . in the broaching of many opinions , abhorrent from the truth of the gospel in these dayes , very few have gone soberly to work . for the most part , a perverse spirit of giddiness hath been mingled with their undertakings , wherby , though they have made a great noise in the world , and overthrown the faith of some , yet their beloved self-conceptions being full of self-contradictions , asserted with much passion and confidence , little reason or judgment , having no determinate end affixed to them , i no way doubt , but that in due time they will easily sink of themselves . he , with whom , in some part of this treatise , i have to do , hath been serious in his undertaking , and being not destitute of abilities for the carrying on of his intendment , it is requisite the truth by him mistaken , should receive a serious vindication , which i hope also is performed , so far as occasion , was by his writing , to me administred . neither will the things here discussed i am perswaded seem light unto you , who have learned to value every truth of god , at the rate , whereunto it is stamped from above : especially those which so neerly concern him , whom your soul loveth , as these following wil be found to do . for my own part , having no kind of interest in the things now a doing , neither one way , nor other , but only so far , as the great interest of christ and the gospel is concerned , nor any design in my thoughts , but only to lay hold of every orderly advantage to preach the lord jesus , and him crucified , even him alone ; and withal , to give testimony to the whole counsel [ ⁂ ] of god , as revealed in his word , in opposition to the many foolish delusions , which through the craft of satan , and the vanity of mens darkned minds , have got entrance into the world , continually lamenting the sad mistake of many ministers of the gospel immixing themselves so far in civil contests , as to make them oftentimes the subject of their publick pains in preaching and writing , i hope there is no need of an apologie , for my labouring in this kind . as to this presentation of these few sheets to you , besides what is above mentioned , my assurance of your faithful adherence to the forme of wholsome words , and pattern of sound doctrine , that cannot be gain-said , gave encouragement unto , june . your excellencies most humble and obliged servant , in our dearest lord , j. owen . to the reader . of all the controversies wherewith the disciples of christ , through the craft of satan , and their own knowing but in part , have in several ages been exercised ; there have been none of so great weight and importance upon all considerations whatever , as those which imediatly concern the person and grace of him , by whose name they are called . as his person was almost the sole subject of contest , ( of any moment ) for the space of many ages succeeding his converse in the flesh with the sons of men ; so in these latter dayes , through the darkness of their own spirits , and the seducements of the spirit of darkness , many in an especial manner do draw forth varietie of uncouth thoughts concerning his grace , and the dispensation of the love of god towards mankind in him . yet have not these things been so distinctlie mannaged , but that as they of old with their oppositions to his person , did also labour to decry and disanul the work of his grace , so many of those who of latter dayes have been led away into dangerous misapprehensions of his grace , both as to the foundation and efficacy of it , have also wrested the things concerning his person to their own destruction . of those that have entangled the spirits of the men of this generation , turning aside many from the simplicitie of the gospel , and the truth as it is in iesus , none have been obtruded upon the saints of god , with greater confidence , nor carried out to a more unhappy issue , then such , as assisting corrupted nature to unbend it self from under the sovereignty of god , and loosening the thoughts of mens hearts from their captivity to the obedience of the gospel , do suit the mystery of god in christ reconciling sinners unto himself , to the fleshly wisdom and reasonings of a man : it was in our hopes and expectation , not manie yeers ago , that the lord would graciously have turned back all those bitter streams , which issuing from the pride , vnthankfulnesse , and wisdom of the carnal mind , had many wayes attempted to overflow the doctrine of the grace of god , that bringeth salvation ; but finding now by experience , that the day of the churches rest from persecution , is the day of satan's main work , for seducing and temptation , and that not a few are attempting once more , to renew the contest of sinful , guiltie , defiled , nature , against the sovereigntie , distinguishing love , and effectual grace of god , it cannot but be convenient , yea necessary , that the faith once delivered to the saints , be contended for , and asserted from the word of truth , in the like publick way , wherein it is opposed . it hath been the constant practise of all persons in all ages , who have made it their design to beget and propagate a belief of any doctrine contrary to the form of wholsome words , to begin with , and insist mainly upon those parts of their beloved conception and off spring , which seem to be most beautiful and taking , for the turning aside of poor weak unlearned and unstable souls : knowing full well , that their judgements and assertions being once engaged , such is the frame of mens spirits under delusion , that they will chuse rather to swallow down all that follows , then to discharge themselves of what they have already received . upon this account , those who of late dayes have themselves drank large draughts of the very dregs of pelagianisme , do hold out at first , only a desire to be pledged in a taste of the vniversalitie of the merit of christ , for the redemption ( or rather something else , well i wote not what ) of all and everie man ; finding this rendred plausible from some general expressions in the word , seeming to cast an eye of favour that way in the light wherin they stand , as also to be a fit subject for them to varnish over , and deck up , with loose , ambiguous , rhetorical expressions , they attempt with all their might to get entertainment for it , knowing that those who shal receive it , may well call it gad , being sent before , only to take up quarters for the troop that follows . to obviate this evil , which being thus planted , and watered through other subtilties and advantages , hath received no small increase , i have once and again cast in my mite into the treasury of that rich provision , which the lord hath inabled many men of eminent learning and pietie , to draw forth from the inexhaustible store-house of divine truth , and to prepare it for the use of the saints . in one of those treatises , having at large handled the several concernments of the death of christ , as to the satisfaction and merit thereof , in their nature and tendency , as well as their object and extent , and finding some opposition made to sundry truths therein delivered , i have attemp●ed through the assistance of grace , to vindicate them , from that opposition , in this ensuing discourse , as also taken occasion to hold forth sundry other things of weight and importance , of all which you have an accoun● given , in the first chapters thereof , whither i remit the reader . for the present there are some few things , which ( christian reader ) i desire to acquaint thee withal in particular , which something neerly concern the businesse we have in hand . since , not only the compleat finishing of this treatise under my hand , which is now about months ago , but also the printing of some part of it , the two dissertatious of dr davenant , of the death of christ , and of predestination and reprobation were setforth : in both which , especially the former , there are sundry assertions , positions , and thesis , differing from what is delivered in the ensuing treatise , and as i suppose repugnant unto truth it self : the whole of that perswasion , i confesse , which he endeavoureth in them to maintain , is suited to the expressions of sundry learned men , as austine , hillary , fulgentius , prosper , who in their generations deserved exceeding well or the church of god : but that it is free from opposition to the scripture , or indeed self-contradiction , is not so apparant . yea , through the patience and goodnesse of god , i undertake to demonstrate , that the main foundation of his whole dissertation about the death of christ , with many inferences from thence , are neither found in , nor founded on the word , but that the several parts therof , are mutually conflicting and destructive of each other , to the great prejudice of the truth therein contained . it is a thing of the saddest consideration possible , that wise and learned men , should once suppose , by tempering the truths of god , so that they may be suited to the self-indulgency of unsubdued carnal affections , to give any lustre to them , or in the least to remove that scandal and offence , which the f●eshlie minded doth take continually at those wayes of god , which are far above out of its sight . that this is the grand design of such undertakings , as that of the learned bishop now mentioned , even to force the mysteries of the gospel , to a condescention and sutablnesse unto the unpurged relicks of the wisdom of nature , when all our thoughts ought to be captivated to the obedience thereof , is to me most apparent . whence else should it proceed , that so many unscriptural distinctions , of the various intentions of god in the business of redemption , with the holding out for the confirmation of one part of their opinion , viz. that christ died for all , and every one , in such a sense , those very arguments , which the most that own the truth of their inferences , do imploy meerly against the latter part of their opinion , viz in some sense he died only for the elect , with sundry inextricable intanglements , should fill up both the pages of their discourses . it is no way cleer to me , what glory redoundeth to the grace of god , what exaltation is given to the death of christ , what encouragement to sinners in the things of god , by maintaining , that our saviour in the intention , and from the designment of his father , died for the redemption of millions , for whom he purchased not one dram of saving grace , and concerning whom , it was the purpose of god from eternity , not to make out unto them effectually , any of those means for a participation in the fruits of his death , without which it is impossible but it should be useless and unprofitable unto them : and yet this is the main design of that dissertation concerning the death of christ : what in that , and the ensuing discourse , is argued and contended for , according to the mind of god , we thankfully accept : and had it not been condited with the unsavory salt of human wisdom , it had been exceeding acceptable , especially at this time . for , , that there are some more than ordinary endeavors for the supportment and re-inforcing of the almost conclamated cause of arminianisme , ready to be handed unto publick view , is commonly reported and believed : concerning which also many swelling words ( of which there lies great abundance on every side ) are daily vented , as of some unparalelled product of truth and industry , as though , nil oriturum alias , nil ortum tale , for the most part , by such as are utterly ignorant , how far these controversies have been sifted , and to what issue they have been driven long ago . for my part , as i have not as yet of late , heard or read any thing of this kind , either from publick disputes , or in printed sheets , but only long since exploded sophismes , inconsequent consequencies , weak objections , fully , soundly answered many a day since , nor by the taste which i have already received , have i any reason to expect from the great endeavours which are entring the city of god with io triumphs any thing beyond fruitlesse attempts to varnish over with plausible appearances , formerly decryed invectives and reasonings , whose deformity and nakedness have been often discovered to the lothing of them by the saints of god ; so i no way doubt , but that the lord , whose truth is precious to him , will continue to powre out , from the rich provision which he hath made for the use of his church , and laid it up in the lord jesus , sutable gifts and abilities , against all opposition whereunto by the craft of satan it is exposed : i shall say no more , though occasion be administred to deplore that successe , which the spirit of seduction that is gone out in this hour of temptation , hath had in prevaising upon them that live in the earth , to turn away their minds from sound doctrine and the forme of wholsome words : only i desire to commend the reader unto those two apostolical cautions , one , tim. . , . the other , tim. . . and to commit him to the grace of god . may th . j. o. of the death of christ . cap. i. the occasion of this discovrse , with the intendment of the whole . a few words will briefly acquaint the reader with the occasion of this discourse ensuing : it is now about yeers since i published a treatise about the redemption , and satisfaction that is in the blood of chrst : my aym was to hold out the whole work of redemption , as flowing from the love of the father , dispensed in the bloud of the son , and made effectual by the application of the spirit of grace : and because in this whole dispensation , and in all the method of gods proceedings to make us nigh to himself in the bloud of jesus : there is no one thing so commonly controverted , as the object of that redemption in respect of the extent of it : that in the whole , i did specially intend . what by the grace of him ( who supplieth seed to the sower ) was attained in that undertaking , is left unto the judgement of men , upon the issue of his blessing thereunto ; altogether i am not out of hopes , that , that labor in the lord was not in vain . the universality of redemption ( one thing in that treatise mainly opposed ) having of old , and of late got room in the minds of some men , otherwise furnished with many precious truths , and eminent gifts , i was not without expectation of some opposition to be made thereunto : something also ( i have been informed ) hath been attempted that way ; but i am yet at so much quiet in that regard , as an utter nescience of them , can afford . only whereas many other questions are incidently , and by the way handled therein , as about the satisfaction , and merit of christ , &c. it pleased mr baxter , a learned divine , in an appendix to a treatise of justification by him lately published , to turn aside in the censure of some of them , and opposition to them . indeed most of his exceptions do lie rather against words , then things ; expressions , then oppinions ; wayes of delivering things , then the doctrines themselves , as the reader will perceive ; so that of this labour i might ease my self with this just apology ; that i was desired , and pressed to handle the things of that discourse , in the most popular way they were capable of , and in the best accommodation to vulgar capacities ; so that it is no wonder , if some expressions therein , may be found to want some grains of accurateness ( though they have not one dram the less of truth ) in a scholastical ballance : notwithstanding , because i am not as yet convinced by any thing in m. baxters censure , and opposition , that there was any such blameable deviation as is pretended , but rather the words of truth , and sobriety , cloathing a doctrine of wholsomeness ; and especially , because the things pointed at are in themselves weighty , and needing some exactness in the delivery , to give a right apprehension of them : i was willing once more to attempt whether the grace of god with me , who am less then the least of all saints , might give any further light into the right understanding of them according to the truth , to the advantage of any that love the lord jesus in sincerity . the true nature of the satisfaction of christ , with the kind of payment of our debt by him made and accomplished , is doubtless worthy of our most serious enquiry : the right constitution of the immediate effects of the death of christ , the relation of men to the election of god , and the redemption of christ , with their several states and conditions in reference unto those works of grace , ought to be of no lesse esteem : and that not only for the nature and excellency of the things themselves , but also because a right disposal of them , gives more light into the stating and settling many other controverted truths about faith , justification , vocation , and the like : these are the subjects about which i am called forth in my own , or rather truths defence . for the treatise , and subject thereof , whose latter part gives rise to this ; i shall say no more , but as there are in it many footsteps of commendable learning , industry , and diligence ; so to my present apprehension the chief intendments of it , with very many occasional expressions of the authors judgement in sundry particulars , are obnoxious to just opposition from truth it self . it is not at all in my thoughts , to engage my self into the chief controversie there agitated ; though i could desire , that some to whom providence hath given more leasure , and opportunities for such employments , would candidly examine those aphorismes , for the further advantage of truth and light . but whereas the learned author hath to make streight the work he had in hand , endeavoured to cast some part of the doctrine of the satisfaction , and redemption of christ , as by me delivered , into a crooked frame , and that with some such passages of censure , as might have been omitted , without losing the least grace of his book , or stile : i shall with the lords assistance , endeavour to reinforce what of truth hath been thereby assaulted in vain , and more especially take occasion from thence further to unfold those mysteries , which to our apprehension , are wrapped up in no small darkness : there being in them some things difficult , and hard to be understood . the first thing then , which that learned divine chose to stand in distance from me in , is concerning the nature of the payment made for sin by the bloud of christ ; whether it be ejusdem , or tantidem ; and of the sense of those expresions , is our first debate : in handling whereof , i hope i shall not only satisfie the reader as to the truth of what i had before written ; but also further cleer the whole doctrine of satisfaction , with especial reference to the kind of the payment that christ made , and punishment which he underwent . the other head wrappeth in it self many particulars concerning the immediate fruit , or effects of the death of christ , the state of elect redeemed ones before actual believing , the nature of redemption , reconciliation , the differencing of persons in gods eternal purposes ; to the consideration of all which , and sundry other particulars , i have occasion offered me , in defence of the truth impugned . these now and the like , being things in themselves weighty , and the difference about them being for the most part rather as to the way of the delivery , then as to things themselves : in the handling of them , i could not attend meerly to the advantage offered by m. baxters discourse , but chuse rather to cast them into another method , which might be distinct , cleer , and accommodate to the things themselves : so that i hope the reader may ( with some profit ) see the whole dispensation of the love of god to his elect through christ , with the relation of the elect in several conditions , unto the several actings of god in that dispensation succinctly laid down . the accommodation also of all delivered , to many weighty controversies , i have added . if the way of handling these things here used , be blamed by any , i hope the judicious will see , that it is such as the matter it self will bear . there hath not been many things in my whole enquiry after the mind of god in his word , which have more exercised my thoughts , then the right ordering , and distinct disposal of those whereof we treat ; if the lord hath discovered any thing unto me , or made out any thing by me , that may be for the benefit of any of his , i shall rejoyce ; it being always in my desire , that all things might fall out to the advantage of the gospel : and so i address my self to the matter before me . cap. ii. an entrance into the whole ; of the nature of the payment made by christ ; vvith the right stating of the things in difference . mr. baxter having composed his aphorismes of justification , with their explications : before the publishing of them in print , he communicated them ( as should appear ) to some of his neer acquaintance : unto some things in them contained , one of his said friends gives in some exceptions ; amongst other things he opposeth unto those aphorismes , he also points at my contrary judgement in one or two particulars , with my reasons produced for the confirmation thereof . this provoketh their learned author ( though unwilling ) to turn aside to the consideration of those reasons . now the first of those particulars being about the payment made for sin , in the bloud of christ , of what sort , and kind it is : i shall willingly carry on the enquiry to this further issue , whereunto i am drawn out . he looks upon the stating of the question as i professedly laid it down at my entrance into that disputation , and declares , that it is nothing at all to the question he hath in hand , nor looking that way . he distinguisheth ( saith m. baxter ) betwixt paying the very thing that is in the obligation , and paying of so much in another kind : now this is not our question , nor any thing to it . append. p. . if it be so , i know no reason why i was plucked in to the following dispute , nor why m. baxter should cast away so many pages of his book , upon that which is nothing at all to the business he had in hand . but though there be nothing to this purpose , page of my book , the place he was sent to , yet page there is : as also something contrary to what is expressed in the former place , which he intimates in these words ; in page , he states the question far otherwise , ( and yet supposeth it the same ) viz. whether christ paid the idem , or the tantundum ? which he interpreteth thus , ( that which is not the same , nor equivalent unto it , but only in the gracious acceptation of the creditor : now what he means by ( not equivalent ) i cannot tell . if he mean ( not of equal value ) then he fights with a shadow : he wrongeth grotius ( for ought i can find in him ) who teacheth no such doctrine : however i do not so use to english ( solutio tantidem . ) but if he mean that it is not equivalent , in procuring it's end ipso facto , delivering the debtor , without the intervention of a new concession or contract of the creditor ( as solutio ejusdem doth ) then i confess grotius is against him , and so am i . so also ( god's gracious acceptance ) is either in accepting less in value then was due , and so remitting the rest without payment , ( this i plead not for ) or else it is his accepting a refusable payment , which though equal in value , yet he may chuse to accept according to the tenor of the obligation : this is gracious acceptance which grotius maintaineth : and so do i : and so distinguish betwixt solutio , and satisfactio , payment and satisfaction . thus far he . sundry things are here imagined , and asserted : several passages are pointed at in my treatise , and a contradiction between them intimated . various conjectures given at my ( plain , very plain ) meaning , and divers things objected answerable to those conjectures , &c. wherefore to cleer the whole , i shall first give you in the passages opposed , and then vindicate them from mutual opposition , with what is besides charged on them . the first place mentioned in my treatise is in page . where after i had discoursed of the nature of satisfaction , in reference both unto things real and personal , i laid down a distinction in these words : there may be a twofold satisfaction : by a solution or payment of the very thing that is in the obligation ; either , by the party himself who is bound , or by some other in his stead : as if i owe a man pounds , and my friend goeth and payeth it , my creditor is fully satisfied . by a solution or paying of so much although in another kind , not the same that is in the obligation , which by the creditors acceptation stands in lieu of it : upon which also , freedom followeth from the obligation , by vertue of an act of favour . what now sayes m. b. to this ? why ? it is nothing to the business he hath in hand . let then this pass , and look to the next passage , which is opposed , and supposed to stand in opposition to the other . having laid down the former distinction , passing on to some other things concerning the nature of satisfaction , and the establishment of that of christ from the scripture , in page , i apply that distinction laid down before in general , to the kind of satisfaction made by christ , in these words : whereas i said that there is a twofold satisfaction , whereby the debtor is freed from the obligation , that is upon him ; the one being solutio ejusdem , payment of the same thing that was in the obligation : the other solutio tantidem , of that which is not the same , nor equivalent unto it , but only in the gracious acceptation of the creditor : it is worth our enquiry , which of these it was that our saviour did perform . and accordingly i refer it to the first . this ( saith m. b. ) is a stating of the question far otherwise then before , yet supposing it the same . but this i was so far from once mistrusting before , as that being informed of it , i cannot as yet apprehend it to be so . in page i lay down a distinction in general about the several kinds of satisfaction , which page i plainly apply to the satisfaction of christ , without any new , much less changed stating of a question . my whole aim in that enquiry , was to search out that kind of punishment , which christ underwent in making satisfaction for sin , viz. whether it were the same that was threatned to the transgressors themselves , or whether something else which god accepted in lieu thereof , relaxing the law , not only as to the person suffering , but also as to the penalty to be undergone ? the first of these ( and that with the concurrent suffrage of far the greatest number of protestant divines ) i assert with sundry arguments , page , , &c. , , . unto which assertion , he neither opposeth himself , nor once attempteth to answer any of the arguments whereby i proved it . this being my intendment , page , i intimate that christ paid the same thing that was in the obligation , as if in things real a friend should pay pounds for him that owed so much , and not any thing in another kind : and page i affirm that he paid idem , that is the same thing that was in the obligation ; and not tantundum , something equivalent thereunto , in another kind . the first of these is nothing to our purpose ( saith m. b. ) but the latter ; the latter crossing the former . so he . but truly ( such is my dulness ) i cannot as yet be won to his mind herein . but though i agree with my self , perhaps i do not with the truth . that description of solutio tantidem , viz. that it is a payment of that which is not the same , nor equivalent unto it , but only in the gracious acceptation of the creditor , is peculiarly opposed . to make this expression obnoxious to an exception , m. b. divides it , that so it may be entangled with a fallacy , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : and first , he asks ( as before ) what i mean by [ not equivalent ] and hereunto suppossing two answers , to the first he opposseth a shadow , to the latter himself . if ( saith he ) by [ not equivalent ] you mean not of equal value , you fight with a shadow , and wrong grotius : however i do not use so to english solutio tantidem . by [ not equivalent ] i mean that which is not of equal value , or certainly i mistook the word ; and if so , had need enough to have gone to m. b. or some other learned man , to have learned to english solutio tantidem . but , do i not then fight with a shadow ? truly cut my words thus off in the middle of their sense , and they will be found fit to cope with no other adversary : but take them as they lie , and as intended , and there is scarce any shadow of opposition to them , cast by m. b. passing by . my words are , ( it is not equivalent , but only in the gracious acceptation of the creditor : ) is not the plain meaning of these words , that tantundem in satisfaction , is not equivalent to idem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? what is denied of it absolutly , is affirmed in some respect . he that sayes , it is not equivalent , but only in gracious acceptation , in that sense affirms it to be equivalent ; and that it is in respect of that sense , that the things so called , is said to be tantundem , that is equivalent . now what excepts m. b. hereunto ? doth he assert tantundem to be in this matter equivalent unto idem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? it is the very thing he opposeth all along , maintaining that solutio tantidem stands in need of gracious acceptance , ejusdem of none : and therefore they are not as to their end {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} equivalent . or will he deny it to be equivalent in gods gracious acceptance ? this he also contendeth for himself . though refusable , yet equivalent . what then is my crime ? i wrong grotius ! wherein ? in imposing on him , that he should say , it was not of equal value to the idem ▪ that christ paid . not one such word , in any of the places mentioned . i say , grotius maintains , that the satisfaction of christ , was solutio tantidem . will you deny it ? is it not his main endeavour to prove it so ? again , tantundem i say is not in this case equivalent to idem , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : doth not m. b. labour to prove the same ? where then is the difference ? were it not for ignoratio elenchi in the bottom , and fallacia plurium interrogationum at the top , this discourse would have been very empty . , but he casts my words into another frame , to give their sense another appearance ; and saith , if you mean that it is not equivalent in procuring it's end , ipso facto , delivering the debtor without the intervention of a new concession or contract of the creditor , as solutio ejusdem doth , then i confess grotius is against you , and so am i . of grotius i shall speak afterwards : for the present i apply my self to m. b. and say , if he intend to oppose himself to any thing i handle and assert in the place he considereth , he doth by this quaerie-plainly {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and that from a second inadvertency of the argument in hand ; it is of the nature of the penalty undergon , and not of the efficacy of the satisfaction made thereby , that i there dispute . i conceive that in this interrogation and answer , he wholly gives up the cause , that he pretends to plead , and joyns with me ( as he conceives my sense to be ) against grotius and himself . ; if ( saith he ) he mean that it is not equivalent , in procuring it's end ipso facto , without the intervention of a new concession or contract as solutio ejusdem doth , then i am against him . well then : m. b. maintains that solutio tantidem is equivalent with solutio ejusdem in obtaining it's end ipso facto : for saith he , if i say it is not equivalent , he is against me . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . but is this his mind indeed ? will his words bear any other sense ? whether tantundem and idem in the way of satisfaction be equivalent to the obtaining the end ipso facto aimed at , ( which he here asserts , though elsewhere constantly denyes couching in this distinction the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of a great part of his discourse ) certainly is nothing at all to the question i there agitated ; maintaining , that it was idem and not tantundum that christ paid , and so the end of it obtained ipso facto , answerable to the kind of the efficacy and procurement thereof . but perhaps i do not conceive his mind aright : peradventure his mind is , that if i do maintain the satisfaction of christ to procure the end aimed at , ipso facto , as solutio ejusdem would have done , then to professe himself my adversary . but , this is not here expressed , nor intimated . it is nothing at all to me , who place the matter of the satisfaction of christ , in solutione ejusdem . about the end of satisfaction in the place opposed i speak not , but only of the nature of the penalty undergone whereby it was made . to the thing it self , i desire to enquire ; what m. b. intends by solutio ejusdem in the businesse in hand ? doth he not maintain it to be the offendors own undergoing the penalty of the law ? what end i pray doth this obtain ipso facto ? can it be any other but the glory of gods justice in the everlasting destruction of the creature ? how then can it possibly be supposed to attain the end spoken of ipso facto ? if this be the only meaning of solutio ejusdem , in this sense , the end of it is distant from the end of satisfaction {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . by the laying the penalty on christ , that god intended the freedom of those for whom he underwent that penalty , i suppose cannot be doubted : but in inflicting it on the offendors themselves , that he hath any such aim , wants an origen to assert . whether the penalty due to one , may not be undergon by another ? and if so , whether it be not the same penalty ( the idem ) or no ? in things real , i gave an instance before : if a man pay twenty pounds for another who owed it , doth not he pay the idem in the obligation ? and may not this hold in things personal also ? of the satisfaction of christ procuring it's end ipso facto , ( i mean in it's own kind , for the death of christ must be considered as meritorious , as well as satisfactory if deliverance be attended as the end of it ) i shall speak afterwards in it's proper place . the present controversie is no more but this ; whether christ underwent the penalty threatned unto us , or some other thing accepted in stead thereof , by a new constitution ? which is all one , whether in laying our iniquities upon christ , the law of god was relaxed only as to the persons suffering , or also as to the penalty suffered ? that is , whether christ paid the idem in the obligation , or tantundum ? to suppose that the idem of the obligation is not only the penalty it self , but also the offendors own suffering that penalty , and then to enquire , whether christ underwent the idem , is to create an easie enemy , to triumph in his dejection . that the law was relaxed , as to the persons suffering , i positively assert ; but as to the penalty it self , that is not mentioned . of these two things alone then must be our enquiry . whether christ in making satisfaction , underwent that penalty that was threatned to the offendors themselves ? whether the penalty though undergone by another , be not the idem of the obligation ? of both these after the cleering of the residue of mr baxters exceptions . nextly he requireth what i intend by gracious acceptance , or rather giveth in his own sense of it , in these words . so also ( gods gracious acceptance ) is either his accepting lesse in value then was due , and so remitting the rest without payment : this i plead not for : or else it is his accepting of a refuseable payment , which though equal in value , yet he may chuse to accept according to the tenor of the obligation . this is gracious acceptance which grotius maintaineth : and so do i. thus far , he . now neither is this any more to the business 〈◊〉 have in hand . for , the value of any satisfaction in this business , ariseth not from the innate worth of the things whereby it is made ; but purely from gods free constitution of them to such an end . a distinction cānot be allowed of more or less value in the things appointed of god for the same end ; all their value ariseth meerly from that appointment : they have so much as he ascribeth to them , and no more : now neither idem nor tantundum are here satisfactory , but by vertue of divine constitution : only in tantundem i require a peculiar acceptance to make it equivalent to idem in this business , that is as to satisfaction : or ( if you please ) an acceptance of that which is not idem , to make it a tantundum . so that this gracious acceptance , is not an accepting of that which is less in value then what is in the obligation , but a free constitution appointing another thing to the end , which before was not appointed . he supposeth me , ( if in so many mistakes of his , i mistake him not ) to deny all gracious acceptance where the idem is paid , which ( in the present case ) is false : i assert it necessary , because not paid per eundem : yea and that other person not procured by the debtor , but graciously assigned by the creditor . to make up his gracious acceptance in his latter sense , he distinguisheth of payments refusable , and not refusable ; in the application of which distinction unto the payment made by christ , i cannot close with him . for , a payment is refusable either absolutly and in it self , or upon supposal : the death of christ considered absolutly and in it self , may be said to be refusable as to be made a payment ; not a refusable payment : and that , not because not refusable , but because not a payment . nothing can possibly tend to the procurement and compassing of any end by the way of payment , with the lord , but what is built upon some free compact , promise , or obligation of his own . but now consider it as an issue flowing from divine constitution , making it a payment , and so it was no way refusable , as to the compassing of the end appointed . thus also , as to the obligation of the law , for the fulfilling thereof , it was refusable in respect of the person paying , not in respect of the payment made : that former respect being also taken off by divine constitution , and relaxation of the law as to that , it becometh wholly unrefusable : that is , as it was paid it was so ; for satisfaction was made thereby upon the former supposals of constitution and relaxation . doth not mr b. suppose , that in the very tenure of the obligation there is required a solution , tending to the same end as satisfaction doth ? nay , is not that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of this discourse ? deliverance is the aim of satisfaction , which receives it's spring and being from the constitution thereof . but is there any such thing as deliverance once aimed at , or intended in the tenor of the obligation ? i suppose no . neither is the distinction of solutio and satisfactio ( which mr b. closeth withal ) of any weight in this business ; unless it would hold {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which it will not , and so is of no use here . for , there is solutio tantidem , as well as ejusdem , and therein consists satisfaction according to mr b. whether satisfaction be inconsistant with solutio ejusdem , but not per eundem is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . after all this mr b. ads , yet here mr owen enters the list with grotius . where i pray ? i might very justly make enquiry from the beginning to the ending of this discourse , to find out what it is , that this word here , particularly answereth unto . but to avoid as much as possible all strife of words , i desire the reader to view the controversie agitated between grotius and my self , not as here represented by mr baxter , so changed by a new dress , that i might justly refuse to take any acquaintance with it , but as by my self laid down in the places excepted against ; and he will quickly find it to be , not whether the law were at all relaxed , but whether it were relaxed as well in respect of the penalty to be suffered , as of the person suffering ? that is , whether god be only a rector , or a rector and creditor also in this businesse ? ( which controversie by the way , is so confusedly proposed , or rather strangly handled by mr b. page , where he adjudges me in a successeless assault of grotius , as makes it evident he never once perused it . ) nor secondly , whether there be any need of gods gracious acceptance in this businesse , or no ; for i assert it necessary ( as before described ) in reference to solutio ejusdem , sed non per eundem . neither thirdly , whether the satisfaction of christ considered absolutly , and in statu diviso , and materially , be refusable , which i considered not , or be unrefusable , supposing the divine constitution , which grotius ( as i take it ) delivered not himself in . nor , about the value of the payment of christ in reference to acceptance ; but meerly ( as i said before , ) whether the lord appointing an end of deliverance , neither intimated nor couched in the obligation , nor any of it's attendencies , constituting a way for the attainment of that end , by receiving satisfaction to the obligation , did appoint that the thing in the obligation should be paid though by another , or else some new thing that ( of it self , and by it self ) never was in the obligation , either before or after it's solution : as the payment made by christ must be granted such , unlesse it were for substance the same which the law required . and here ( with most divines ) i maintain the first , viz. that the law was relaxed in respect of the person suffering , but executed in respect of the penalty suffered : relaxation and execution are not in this businesse opposed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} but only {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . he that would see this further affirmed , may consult what i wrote of it in the place opposed , which is not once moved by any thing here spoken to the contrary . by the way observe , i speak only of the penalty of the law , and the passive righteousness of christ , strictly so called : for his active righteousness or obedience to the law , ( though he did many things we were not oblieged unto , for the manifestation of himself , and confirmation of the doctrine of the gospel ) that it was the very idem of us required . i suppose none can doubt . what place that active righteousness of christ hath , or what is it's use in our justification , i do not now enquire , being unwilling to immix my self unnecessarily in any controversie , though i cannot but suppose that m. b. his discourse hereabouts gives advantage enough , even minorum gentium theologis , to ordinary divines ( as he calls them ) to deal with him in it . cap. iii. the arguments of grotius , and their defence by mr. baxter , about the penalty under-gone by christ in making satisfaction , considered . the state of the question in hand being as above laid down , let us now see what mr baxter his judgment is of my successe in that undertaking : concerning which he thus delivereth himself ; yet here mr owen enters the list with grotius , and , he over-looketh his greatest arguments . he slightly answereth only two . and when he hath done , he saith as grotius doth , and yeeldeth the whole cause . these three things i will make appear in order . append. pag. . a most unhappy issue as can possibly be imagined , made up of deceit , weakness . and self-contradiction . but how is all this proved ? to make the first thing appear , he produceth the argument over-looked . the chief argument of grotius and vossius ( saith he ) is drawn from the tenor of the obligation , and from the event . the obligation chargeth punishment on the offendor himself . it saith [ in the day thou eatest thou shalt die ] and [ cursed is every one that continueth not in all things , &c. ] now if the same in the obligation be paid , then the law is executed , and not relaxed : and then every sinner must die himself ; for that is the idem , and very thing threatned : so that here , dum alias soluit , simul aliud solvitur . the law threatned not christ , but us : ( besides that , christ suffered not the loss of gods love , nor his image and graces , nor eternity of torment , of which i have spoken in the treatise ) what saith mr owen to any of this ? let the reader observe what it is we have in hand . it is not the main of the controversie debated by grotius wherein i do oppose him : neither yet all in that particular whereabout the opposition is . now suppose ( as he doth ) that the punishing of the person offending is in the obligation , yet i cannot but conceive that there be two distinct things here : the constitution of the penalty it self to be undergone . the terminating of this penalty upon the person offending . for this latter , i assert a relaxation of the law , which might be done , and yet the penalty it self in reference to it's constitution be established . in those places then ( in the day thou eatest , &c. ) there is death and the curse appointed for the penalty , and the person offending appointed for the sufferer . that the law is relaxed , in the latter i grant , that the former was executed on christ i prove . now what sayes this argument to the contrary ? if the same in the obligation be paid , then the law is executed , not relaxed . then every sinner must die himself , for that is the idem and very thing threatned . so that here dum alias soluit aliud solvitur . answer : the matter of the obligation having plainly a double consideration , as before , it may be both executed and relaxed in sundry respects . the idem and very thing threatned in the constitution of the law , is death ; the terminating of that penalty to the person offending , was in the commination , and had it not been released , must have been in the execution : but in the constitution of the obligation which respects purely the kind of penalty , primarily it was not . death is the reward of sin , is all that is there . we enquire not about payment , but suffering . to make that suffering a payment supposeth another constitution : by vertue whereof christ suffering the same that was threatned : it became another thing in payment , then it would have been , if the person offending had suffered himself . that the law threatned not christ but us , is most true : but the question is , whether christ underwent not the threatning of the law , not we ? a commutation of persons is allowed , christ undergoing the penalty of the offence , though he were not the person offending , i cannot but still suppose that he paid the idem of the obligation . for the parenthesis about christ's not suffering the loss of gods love , &c. and the like objections , they have been answered neer a thousand times already , and that by no ordinary divines neither ; so that i shall not further trouble any therewith . how this is the argument , the great chief argument of grotius and vossius , which mr baxter affirmes i overlooked . that i did not express it , i easily grant : neither will i so wrong the ingenious reader as to make any long apology for my omission of it , considering the state of the matter in difference as before proposed : when mr b. or any man else , shall be able to draw out any conclusion from thence , that granting the relaxation of the law as to the person suffering , the lord christ did not undergo the penalty constituted therein , or that undergoing the very penalty appointed , he did not pay the idem in the obligation , ( supposing a new constitution for the converting of suffering into a satisfactory payment ) i shall then give a reason why i considered it not . in the next place mr b. giveth in the two arguments wherewith i deal . and for the first , about an acquitment ipso facto upon the payment of the idem in the obligation , with my answer , refers it to be considered in another place : which though i receive no small injury by , as shall be there declared , yet that i may not transgress the order of discourse set me , i passe it by also until then . the second argument of grotius with my answer , he thus expresseth : to the second argument that the payment of the same thing in the obligation leaveth no room for pardon , he answereth thus : gods pardoning compriseth the whole dispensation of grace in christ ; as the laying of our sin on christ : the imputation of his righteousness to us , which is no lesse of grace and mercy . however god pardoneth all to us , but nothing to christ : so that the freedome of pardon hath it's foundation . in gods will freely appointing this satisfaction of christ . in a gracious acceptation of the decreed satisfaction in our stead . in a free application of the death of christ to us . to which i answer , &c. so far he . though this may appear to be a distinct expression of my answer , yet because it seems to me , that the very strength of it as laid down , is omitted ; i shall desire the reader to peruse it as it is there proposed , and it will give him some light into the thing in hand . i apply my self to what is here expressed , and answer : to the objection proposed from grotius as above , i gave a threefold answer . that gracious condonation of sin , which i conceive to be the sum of the glad tydings of the gospel , seemeth to comprize those two acts before recounted ; both which i there prove to be free , because the very merit and satisfaction of christ himself was founded on a free compact and covenant , or constitution . now i had three reasons ( among others ) that prevailed with me to make gracious condonation of so large extent , which i shall expresse , and leave them to the thoughts of every judicious reader , whether they are enforcing thereunto , or no ; being exceedingly indifferent what his determination is : for the weight of my answer depends not on it at all . and they are these : , because that single act of remission of sins to particular persons , ( which is nothing but a disolution of the obligation of the law , as unto them , whereby they are bound over to punishment ) as it is commonly restrained , is affirmed by them whom grotius in that book opposed ( into whose tents he was afterwards a renegado ) to be inconsistent with any satisfaction at all ; yea , that which grotius maintains per tantundem . but now if you extend that gospel phrase to the compasse i have mentioned , they have not the least colour so to do . . whereas the scripture mentioneth , that through christ is preached the forgivenesse of sin , act. . . i do suppose that phrase to be comprehensive of the whole manifestation of god in the covenant of grace . , god expresly saith , that this is his covenant , that he will be merciful to our unrighteousness , heb. . . by the way i cannot close with mr b. that this place to the hebrews , and the other of jeremiah , . , . do comprize but part of the covenant , not the whole . god saying expresly , this is my covenant : to say it is not , is not to interpret the word , but to deny it . it is true , it is not said that is the whole covenant ; no more is it that christ is the way , the truth , and the life only . as the want of that term of nestriction , doth not enlarge in that , no more doth the want of the note of vniversality restrain in this . to say thus , because here is no condition expressed , is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . if you mean such a condition as god requireth of us , and yet worketh in us , it is there punctually expressed , with reference to the nature of the covenant , whereof it is a condition , which is to effect all the conditions thereof , in the covenanters . this by the way , having resolvedly tied up my self from a debate of those positions which mr b. dogmatizeth ; though a large field , and easie to be walked in , lies open on every hand , for the scattering of many magisterial dictates , which with confidence enough are crudily asserted . this is ( to return ) my first answer , to the forementioned objection , with the reasons of it , whereunto mr b. excepteth , as followeth . pardon implyeth christs death as a cause ; but i would he had shewed the scripture that makes pardon so large a thing , as to comprize the whole dispensation of grace ; or that maketh christs death to be a part of it , or comprized in it . if such a word were in the scripture , will he not confesse it to be figurative , and not proper , and so not fit for this dispute . else when he saith , that christs death procured our pardon , he meaneth that it procured it self . so he . to all which i say , the death of christ , as it is a cause of pardon , is not once mentioned in any of my answers : there is a wide difference ( in consideration ) between gods imputation of sin to christ , and the death of christ , as the meritorious cause of pardon . so that this is pura ignoratio elenchi . take pardon in the large sense i intimated , and so the death of christ is not the meritorious cause of the whole , but only of that particular in it , wherein it is commonly supposed solely to consist , of which before : but , in what sense , and upon what grounds , i extended gracious condonation of sin , unto that compasse here mentioned , i have now expressed . let it stand or fall , as it sutes the judgement of the reader : the weight of my answer depends not on it , at all . my second answer to that objection i gave in these words . that remission , grace , and pardon which is in god for sinners , is not oppossed to christs merits and satisfaction , but ours : he pardoneth all to us , but he spared not his only son , he bated him not one farthing . to this mr b , thus expressing it , ( but it is of grace to us , though not to christ ) answereth : doth not that cleerly intimate , that christ was not in the obligation ? that the law doth threaten every man personally , or else it had been no favour to accept it of another . it is marvelous to me , that a learned man should voluntarily chuse an adversary to himself , and yet consider the very leaves which he undertakes to confute , with so much contempt or oscitancy , as to labour to prove against him , what he possitively asserts terminis terminantibus . that christ was not in the obligation , that he was put in as a surety by his own consent , god by his soveraignty dispensing with the law as to that , yet as a creditor exacting of him the due debt of the law , is the maine intendment of the place mr baxter here considereth . grant all that here is said , how doth it prove that christ underwent not the very penalty of the law ? is it because he was not primarily in the obligation ? he was put in as a surety to be the object of it's execution . is it because the law doth threaten every man personally ? christ underwent really , what was threatned to others : as shall be proved : but , it is not then of favour to accept it : but this is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and thus to set it down , is but a petition {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . how doth this elude the force of my answer ? i see it not at all . after this , i give a third answer to the former objection , manifesting how the freedom of pardon , may consist with christ satisfaction , in these words : the freedom then of pardon hath not its foundation in any defect of the merit or satisfaction of christ ; but in three other things : the will of god freely appointing the satisfaction of christ : joh. . . rom. . . joh. . . in a gracious acceptation of that decreed satisfaction in our steads , so many , no more . in a free application of the death of christ unto us . remission then excludes not a full satisfaction by the solution of the very thing in the obligation , but only the solution or satisfaction of him to whom pardon and remission is granted . it being the freedom of pardon that is denied . upon the supposals of such a satisfaction as i assert , i demonstrate from whence that freedom doth accrew unto it , notwithstanding a supposal of such a satisfaction : not that pardon consisteth in the three things there recounted , but that it hath its freedom from them : that is , supposing those three things , notwithstanding the intervention of payment made by christ , it cannot be , but remission of sin unto us must be a free and gracious act . to all this mr b. opposeth divers things . for , imputation of righteousness ( saith he ) is not any part of pardon , but a necessary antecedent . the same may be said of gods acceptation . its application is a large phrase , and may be meant of several acts ; but of which here i know not . in a word this mistake is very great . i affirm the freedom of pardon to depend on those things ; he answereth , that pardon doth not consist in these things . it is the freedom of pardon , whence it is ; not the nature of pardon , wherein it is , that we have under consideration . but ( saith he ) how can he call it a gracious acceptation , a gracious imputation , a free application , if it were the same thing the law requireth that was paid ? to pay all according to the full exaction of the obligation , needeth no favour to procure acceptance , imputation , or application . can justice refuse to accept of such a payment ? or can it require any more ? though i know not directly what it is he means by saying ( i call it ) yet i passe it over . if all this were done by the persons themselves , or any one in their stead , procured and appointed by themselves , then were there some difficulty in these questions ; but this being otherwise , there is none at all , as hath been declared . how the payment made by christ was of grace , yet in respect of the obligation of the law needed no favour , nor was refusable by justice , supposing its free constitution , shall be afterwards declared . to me the author seems not to have his wonted cleerness in this whole section , which might administer occasion of further enquiry and exceptions , but i forbear . and thus much be spoken , for the cleering and vindicating my answer to the arguments of grotius against christs paying the idem of the obligation : the next shall further confirme the truth . cap. iv. further of the matter of the satisfaction of christ , wherein is proved , that it was the same that was in the obligation . it being supposed not to be sufficient to have shewed the weakness of my endeavour to assert and vindicate from opposition , what i had undertaken . mr baxter addeth , that i give up the cause about which i contend , as having indeed not understood him , whom i undertook to oppose , in these words : mr owen giveth up the cause at last , and saith as grotius : ( having not understood grotius his meaning ) as appeareth , pag. , , . whether i understand grotius or no , will by and by appear . whether mr b. understandeth me , or the controversie by me handled , you shall have now a tryal . the assertion which alone i seek to maintain , is this ; that the punishment which our saviour under-went , was the same that the law required of us : god relaxing his law as to the person suffering , but not as to the penalty suffered . now , if from this i draw back in any of the concessions following collected from pag. , , . i depracate not the censure of giving up the cause i contended for . if otherwise , there is a great mistake in some body of the whole businesse . of the things then observe according to mr b. his order , i shall take a brief account . he acknowledgeth ( saith he ) that the payment is not made by the party to whom remission is granted , ( and so saith every man that is a christian . ) this is a part of the position it self i maintain , and so no going back from it : so that as to this , i may passe as a christian . he saith ( ads he ) it was a full valuable compensation ( therefore not of the same . this inference would trouble mr b. to prove . therefore not made by the same , nor by any of the debtors appointment , will follow , ( perhaps ) but no more . that by reason of the obligation upon us , we our selves were bound to undergo the punishment . therefore christs punishment was not in the obligation , but only ours , and so the law was not fully executed , but relaxed . this is my thesis fully , the law was executed as to its penalty , relaxed as to the person suffering . the punishment that christ under-went , was in the obligation , though threatned to us . he saith , he meaneth not that christ bore the same punishment due to us in all accidents of duration and the like : but the same in weight and preasure ( therfore not the same in the obligation , because not fully the same act . the accidents i mention , follow and attend the person suffering , and not the penalty it self . all evils in any suffering as far as they are sinful , attend the condition of the parties that suffer : every thing usually recounted by those who make this and the like exceptions , as far as they are purely penal , were on christ . he saith god had power so far to relax his own law , as to have the name of a surety put into the obligation , which before was not there , and then to require the whole debt of that surety . and what saith grotius more then this ? if the same things in the obligation be paid , then the law is executed : and if executed , then not relaxed . here he confesseth . that the sureties name was not in the obligation , and that god relaxed the law to put it in . now the main businesse that grotius drives at there , is to prove this relaxation of the law , and the non-execution of it on the offenders threatned . thus far mr baxter . all this proves not at all the things intended , neither doth any concession here mentioned , in the least take off from the main assertion i maintain , as is apparent any at first view . grotius is so far from saying more then i do , that he sayes not so much . this paralogisme if the law be executed , then not relaxed ; and on the contrary , ariseth-meerly from a non-consideration of the nature of contradictories : the opposition fancied here is not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as is required of contradictions : the observation , that crown main business is other , discovereth the bottom of m. b. his mistake . even a supposal that i should oppose grotius in his main intendment in the place considered , which was not once in my thoughts . it was meerly about the nature of the penalty that christ underwent , that i discoursed . how the relaxation of the law , as to the commutation of persons may be established , whether we affirm , christ to have paid the idem or tantundem . and that mr b. affirms the same with me , i can prove by twenty instances . the reader ( if he please ) may consult pag. . & . , , . . . and in plain terms pag. . in respect of punishment abstracting from persons , the law was not dispensed withal as to christ ? and what said i more ? and so much ( if not too much ) to mr baxters exceptions , which of what weight and force they are , i leave to others to judge . that which i maintain as to this point in difference , i have also made apparent ; it is wholly comprized under these two heads : christ suffered the same penalty which was in the obligation . to do so , is to make payment ejusdem , and not tantidem . the reasons of both , i shall briefly subjoyne . and as to the first , they are these following : the scripture hath expresly revealed the translation of punishment in respect of the subjects suffering it : but hath not spoken one word of the change of the kind of punishment , but rather the contrary is affirmed . rom. . . he spared not his own son , but delivered him up for us all . all the punishment due to us , was contained in the curse and sanction of the law : that is the penalty of the obligation whereof we spake ; but this was undergon by the lord christ . for he hath redeemed us from the curse of the law , being made a curse for us , gall . . . where god condemneth sin , there he condems it , in that very punishment which is due unto it in the sinner , or rather to the sinner for it . he hath revealed but one rule of his proceeding in this case . how he condemned sin in the flesh of christ : or in him , sent in the likenesse of sinful flesh . rom. . . god sending his own son in the likenesse of sinful flesh , and for sin condemned sin in the flesh . the condemning of sin , is the infliction of punishment due to sin . the whole penalty of sin is death , gen. . . this christ underwent for us . heb. . . he tasted death . and to die for another , is to undergo that death which that other should have undergone , sam. . . it is true , this death may be considered either in respect of its essence , ( if i may be allowed so to speak ) which is called the pains of hell which christ underwent , psal. . . and . . luke . . or of its attendencies , as duration and the like , which he could not undergo : psal. . . acts . so that whereas eternal death may be considered two wayes , either as such in potentia , and in its own nature , or as actually : so , our saviour underwent it not in the latter , but first sense , heb. . . . which by the dignity of his person , pet. . . heb. . . . rom. . . which raises the estimation of punishment , is aequipotent to the other . there is a sameness in christs sufferings with that in the obligation in respect of essence , and equivalency in respect of attendencies . the meeting of our iniquities upon christ , isa. . . and his being thereby made sin for us , cor. . . lay the very punishment of our sin , as to us threatned , upon him . consider the scriptural descriptions you have of his perpessions , and see if they do not plainly hold out the utmost that ever was threatned to sin . there is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} isa. . . peters {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , pet. . . the liver , nibex , wound , stripe , that in our stead was so on him , that thereby we are healed . those expressions of the condition of his soul in his sufferings , whereby he is said {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , mat. . . mark . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . luke . . sadness unto death , mat. . . that dreadful cry , why hast thou forsaken me ? those cryes out of the deep , and mighty supplications under his fear , heb. . . that were upon him do all make out , that the bitterness of the death due to sin was fully upon his soul . sum all his outward appearing preasures , mocks , scoffs , scorns , cross , wounds , death , &c. and what do some of their afflictions , who have suffered for his name , come short of it ? and yet how far were they above those dreadful expressions of anguish , which we find upon the fellow of the lord of hosts , the lyon of the tribe of judah , who received not the spirit by measure , but was anoynted with the oyle of gladness above his fellows ? certainly his un-conceivable sufferings were in an other kind , and such as set no example to any of his , to suffer in after him . it was no less then the weight of the wrath of god , and the whole punishment due to sin , that he wrestled under . the second part of my position is to me confirmed by these , and the like arguments : that there is a distinction to be allowed between the penalty and the person suffering , is a common apprehension : especially when the nature of the penalty is only enquired after . if a man that had but one eye were censured to have an eye put out , and a dear friend pitying his deplorable condition , knowing , that by undergoing the punishment decreed , he must be left to utter blindness , should upon the allowance of commutation ( as in zaleucus case ) submit to have one of his own eyes put out , and so satisfie the sentence given , though by having two eyes , he avoid himself the misery that would have attended the others suffering , who had but one . if ( i say ) in this case , any should ask , whether he underwent the idem the other should have done , or tantundem , i suppose the answer would be easie . in things real it is unquestionable ; and in things personally , i shall pursue it no further , lest it should prove a strife of words . and thus far of the suffering of christ in a way of controversie : what follows will be more positive . cap. v. the second head about jvstification before believing . the next thing i am called into question about , is concerning actual , and absolute justification before believing : this mr baxter speaks to page , and so forwards : and first answers the arguments of maccovius for such justification , and then page applyes himself to remove such further arguments , and places of scripture , as are by me produced for the confirmation of that assertion . here perhaps i could have desired a little more candor . to have an opinionion fastened on me , which i never once received , nor intimated the least thought of , in that whole treatise , or any other of mine ; and then my arguments answered as to such an end , and purpose , as i not once intended to promote by them , is a little to harsh dealing . it is a facile thing , to render any mans reasonings exceedingly weak , and rediculous , if we may impose upon them such , and such things to be proved by them , which their author never once intended . for partional justification , evangelical justification , whereby a sinner is compleatly justified , that it should preceed believing , i have not only not asserted , but positively denyed , and disproved by many arguments : to be now traduced as a patron of that opinion , and my reasons for it , publickly answered , seems to me something uncouth : however i am resolved not to interpose in other mens disputes , and differencies , yet lest i should be again , and further mistaken in this , i shall briefly give in my thoughts to the whole difficulty : after i have discovered , and discussed the ground , and occasion of this mistake . in an answer to an argument of grotius about the satisfaction of christ , denying that by it we are ipso facto delivered from the penalty due to sin : i affirmed that by his death , christ did actually , or ipso facto deliver us from the curse , by being made a curse for us ; and this is that , which gave occasion , to that imputation before mentioned . to cleer my mind in this , i must desire the reader to consider , that my answer is but a denial of grotius his assertions : in what kind , and respect grotius doth there deny that we are ipso facto delivered by the satisfaction of christ , in that sense , and that only , do i affirm that we are so : otherwise there were no contradictions between his assertion , and mine , not speaking ad idem , and eodem respectu . the truth is , grotius doth not in that place whence this argument is taken , fully , or cleerly manifest , what he intends by a deliverance which is not actual , or ipso facto : and therefore i made bold to interpret his mind , by the analogie of that opinion wherewith he was throughly infected about the death of christ . according to that , christ delivering us by his satisfaction , not actually , nor ipso facto , is so to make satisfaction for us , as that we shal have no benefit by his death , but upon the performance of a condition , which himself by that death of his , did not absolutely procure . this was that which i opposed and therefore affirmed , that christ by his death did actually , or ipso facto , deliver us . let the reader then here observe : that our deliverance is to be referred to the death of christ , according to its own causality ; that is , as a cause meritorious : now such causes do actually , and ipso facto produce all those effects , which immediatly slow from them ; not in an immediation of time , but causality . look then what effects do follow , or what things soever are procured by them , without the interposition of any other cause in the same kind , they are said to be procured by them actually , or ipso facto . that i have abundantly proved in the treatise mentioned , that if the fruits of the death of christ , be to be communicated unto us upon condition , and that condition to be among those fruits , and be it self to be absolutely communicated upon no condition , then all the fruits of the death of christ , are as absolutely procured for them , for whom he died , as if no condition had been prescribed ; for these things come all to one . i have proved in the same place , that faith , which is this condition , is it self procured by the death of christ , for them for whom he died , to be freely bestowed on them , without the prescription of any such condition as on whose fulfilling , the collation of it should depend . these things being considered ( as i hoped they would have been by every one , that should undertake to censure any thing , as to this business in that treatise ( they being there all handled at large ) it is apparent what i intended by this actual deliverance : viz. that the lord jesus by the satisfaction & merit of his death , & obligation made for all , & only his elect , hath actually , & absolutly purchased , & procured for them all spiritual blessings of grace , & glory to be made out unto them , and bestowed upon them in gods way , and time , without dependance on any condition to be by them performed , not absolutly procured for them thereby : whereby they became to have a right unto the good things by him purchased , to be in due time possessed according to gods way , method , and appointment . from a faithful adherence unto this perswasion , i see nothing as yet of the least efficacy , or force to disswade me : and am bold to tell these concerned therein , that their conditional satisfaction , or their suspending the fruits of the death of christ upon conditions , as though the lord should give him to die for us upon condition of such , and such things , is a vain figment , contrary to the scriptures , inconsistent in it self , and destructive of the true value , and vertue of the death of christ ; which by the lords assistance , i shall be ready at any time to demonstrate . my intention in the place excepted against being cleered , i shall now tender my thoughts to these two things : the distinct consideration of the acts of the will of god , before , and after the satisfaction of christ : as also before , and after our believing towards us , as unto justification . the distinct estate of the sinner upon that consideration : with what is the right to the fruits of the death of christ which the elect of god have before believing . cap. vi . of the acts of gods will towards sinners , antecedent and consequent to the satisfaction of christ : of grotius judgment herein . the distinct consideration of the acts of gods will , in reference to the satisfaction of christ , and our believing , ( according to the former proposal ) is the first thing to be considered . grotius , who with many ( and in an especial manner with mr baxter ) is of very great account , ( and that in theologie ) distinguisheth ( as himself calls them with a school term ) moments , or instances of the divine will . a before the death of christ , either actually accomplished , or in the purpose , and fore-knowledge of god ; in this instant ( he saith ) god is angry with the sinner , but so , as that he is not averse from all wayes of laying down his anger . b upon the death of christ , or that being suppos'd , wherein god not only purposeth , but also promiseth to lay aside his anger . c when a man by true faith believeth in christ , and christ according to the tenure of the covenant commendeth him to god : here now god layes aside his anger , and receiveth man into favour . thus far he . amongst all the attempts of distinguishing the acts of gods will in reference unto christ , and sinners , what ever i considered , i never found any more slight atheological , and discrepant from the truth , then this of grotius . d to measure the almighty by the standard of a man , and to frame in the mind a mutable idol , instead of the eternal , unchangeable god , is a thing that the fleshly reasonings of dark understandings are prone unto . feigns the lord in one instant angry , afterwards promising to cease to be so , then in another instant laying down his anger , and taking up a contrary affection , and you seem to me , to do no less . what it may be esteemed in law , which was that authors faculty , i know not : but suppose in divinity , that ( notwithstanding the manifold attempts of some {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in most heads of religion ) e the ascribing unto the most holy , things alien , and opposite unto his glorious nature , is by common consent , accounted no less then f blasphemy : whither this be here don , or no , may easily appear . i hope then without the offence of any , i may be allowed to call those dictates of grotius to the rule , and measure of truth . before the fore-sight of the death of christ ( saith he ) god is angry with sinners , but not wholly averse from all wayes of laying aside that anger . answ. that god should be conceived angry after the manner of men , or with any such kind of passion , is grosse anthropomorphisme ; as bad , if not worse , then the assigning of him a bodily shape . g the anger of god is a pure act of his will , whereby he will effect ▪ and inflict the effects of anger . now what is before the fore-sight of the death of christ , is certainly from eternity . gods anger must respect either the purpose of god , or the effects of it . the latter it cannot be , for they are undoubtedly all temporal . it must be then his purpose from eternity to inflict punishment , that is the effect of anger . this then is the first thing in the business of redemption assigned by grotius , unto the lord . viz. he purposed from eternity , to inflict punishment on sinners : and on what sinners ? even those , for whom he gives christ to die , and afterwards receives into favour , as he expresseth himself . behold here a mystery of vorstian theology : god changing his eternal purposes . h this arminius at first could not down withal , inferring from hence , that the will of god differ'd not from his essence , that every act thereof , is , most simple : infinite : eternal : immutable : holy . reason it self would fain speak in this cause , but that the scriptures do so abound , many places are noted in the margin . ja. . . tim. . . ps. . , , . acts. . . &c. may be added . a mutable god , is of the dunghil . that the death of christ is not compriz'd in the first consideration of gods mind , and act of his will towards sinners to be saved , is assumed gratis . he is not ( saith he ) averse from all wayes of laying down this anger . this schem grotius placeth ( as is evident ) in god , as the foundation , and bottom of sending christ for our redemption . this he immediatly subjoyns without the least intimation of any further inclination in god towards sinners , for whom he gives his son . but , this is a meer negation of inflicting anger for the present : or a suspension of that affection from working according to its qualitie ; which how it can be ascribed to the pure and active i will of god , i know not . yea , it is above disproved . such a kind of frame , as it is injurious to god , so to be held out as the fountain of his sending christ to die for us , is ( i am perswaded ) an abhorrency to christians . and , whether this answer that , which the scripture holds out , as the most intense distinguishing love . joh. . . rom. . . chap. . . joh. . , . is easily discernable . a natural velleity to the good of the creature , is the thing here couched , but was never proved . in the second instance , god ( saith he ) the death of christ being suppos'd , not only determineth , but also promiseth to lay aside his anger . what terms can be invented to hold out more expresly a change , and alteration in the unchangable god , then these here used , i know not . that the will or mind of god , is altered from one respect towards us , to another , by the consideration of the death of christ , is a low , carnal conception . the will of god is not moved by any thing without it self . k alterations are in the things altered , not in the will of god concerning them . to make this the whole effect of the death of christ , ( that god should determine , and promise to lay aside his wrath ) is l no scripture discovery , either as to name , or thing . the purposes of god , which are all eternal , and the promises of god , which are all made in time , are very inconveniently ranged in the same series . that by the death of christ , attonement is made , everlasting redemption purchased , that god is reconciled , a right unto freedom obtained , for those for whom he died , shall be afterwards declared . if god doth only purpose , and promise to lay aside his anger upon the death of christ , but doth it not until our actual believing ; then , our faith is the proper procuring cause of reconciliation ; the death of christ , but a requisite antecedent , which is not the scripture phrase . rom. . . cor. . . eph. . . col. . , . dan. . . heb. . . eph. . . heb. . . how comes the sinner by faith , if it is the gift of god ? it must be an issue of anger , and enmity , for that schem only , is actually ascribed to him , before our enjoyment of it ; strange ! that god should be so far reconciled , as to give us faith , that we may be reconciled to him , that thereupon he may be reconciled to us . for the third instance , of gods receiving the sinner into love , and favour upon his beleeving , quite laying aside his anger . i answer : to wave the anthropomorphisme , wherwith this assertion is tainted as the former : if by receiving into favour , he intend absolute , compleat pactional justification , being an act of favour , quitting the sinner from the guilt of sin , charged by the accusation of the law , terminated on the conscience of a sinner : i confess it , in order of nature , to follow our beleiving . i might consider further the attempts of others for the right sttating of this business , but it would draw me beyond my intention . his failings herein , who is so often mentioned , and so much used , by him , who gives occasion to this rescript , i could not but remark . what are my own thoughts and apprehensions of the whole , i shall in the next place briefly impart . now to make way hereunto , some things i must suppose : which though some of them otherwhere controverted , yet not at all in reference to the present business : and they are these . that christ died only for the elect : or god gave his son to die only for those , whom he chuseth to life , and salvation for the praise of his glorious grace . this is granted by mr baxter , where he affirms , that christ bare not punishment for them , who must bear punishment themselves in eternal fire . thes. . p. . and again , christ died not for final vnbelief . thes. . p. . therefore not for them who are finally unbelievers , as all non-elected are , and shall be . for what sinners he died , he died for all their sins , rom. . , , . cor. . . joh. . . if any shall say , that as he died not for the final unbelief of others , so not for the final unbelief of the elect , and so not for final unbelief at all . i answer , first , if by final unbelief , you mean that which is actually so , christ satisfied not for it . his satisfaction cannot be extended to those things , whose existence is prevented by his merit . the omission of this in the consideration of the death christ , lies at the bottom of many mistakes . merit , and satisfaction , are of equal extent as to their objects : both also tend to the same end , but in sundry respects . secondly , if by final vnbelief , you understand that which would be so , notwithstanding all means , and remedies , were it not for the death of christ , so he did satisfie for it . it's existens being prevented by his merit . so then , if christ died not for final unbelief , he died not for the finally unbeleeving : though the satisfaction of his death hath not paid for it , the merit of his death would remove it . thirdly , i suppose , that the means , as well as the ends , grace , as glory , are the purchase , and procurement of jesus christ : see this proved in my treatise of redemption . lib. . cap. . &c. fourthly , that god is absolutely immutable , & unchangable in all his attributes : neither doth his will admit of any alteration . this proved above . fifthly , that the will of god is not moved properly by any external cause whatsoever , unto any of its acts , whether imminent , or transient . for , m by a moving cause , we understand a cause morally efficient ; and if any thing were so properly in respect of any act of gods will , then the act ( which is the will of god acting ) must in some respect , ( viz. as it is an effect ) be less worthy , and inferiour to the cause ; for so is every effect , in respect of it's cause . and , every effect produced , proceedeth from a passive possibility unto the effect , which can no way be assigned unto god , besides it must be temporarie ; for nothing that is eternal , can have dependance upon that , whose rise is in time : and such are all things external to the will of god , even the merit of christ himself . i cannot imagine how there can be any other cause , why god willeth any thing , then why he not willeth , or willeth not other things , which for any to assign , will be found difficult : mat. . . chap. . . so then when god willeth one thing for another , as our salvation for the death of christ , the one is the cause of the other ; neither moveth the will of god . hence , sixthly , all alterations are in the things , concerning which the acts of the will of god are , none in the will of god its self . these things being premised , what was before proposed , i shall now in order make out ; beginning with the eternal acts of the will of god towards us , antecedent to all , or any consideration of the death of christ . cap. vii . in particular of the will of god towards them for whom christ died , and their state , and condition as considered antecedanous to the death of christ , and all efficiency thereof . first then , the habitude of god towards man , antecedent to all fore-sight of the death of christ , is an act of supream soveraignty , and dominion , appointing them , by means suited to the manifestation of his glorious properties , according to his infinitely wise , and free disposal , to eternal life , and salvation , for the praise of his glorious grace . that this salvation was never but one , or of one kind , consisting in the same kind of happiness , in reference unto gods appointment , needs not much proving . to think that god appointed one kind of condition for man if he had continued in innocency , and another upon his recovery from the fall ; is to think , that his praescience is but conjectural , and his will alterable . in this instant then , we suppose no kind of affection in god , properly so called : no changable resolution , no inclinableness , and propensity of nature , to the good of the creature in general , no frame of being angry , with only a not-averseness to the laying down of his anger , &c. all which , and the like are derogatory to the infinite perfection of god . nor yet any act of pitying , and pardoning mercy , much less any quiting , or cleering of sinners , whereby they should be justified from eternity ; the permission of sin it self in the purpose of it , being not presuppos'd , but included in this habitude of gods will towards man , to make it compleat . neither any absolute intention of doing good unto man , without respect unto christ , and his merits , they refering to the good to be done , not to his appointment ; for by them is this purpose of his to be accomplished . nor lastly , doth it contain any actual relaxation , suspension , or abrogation of that law and it 's penalties , by which it is his will the creature shall be regulated , in reference to the persons concerning whom this act of his will is : they standing indeed , in that relation thereunto , as in the season of their existence , their several conditions expose them to , by vertue of the first constitution of that law . but it is such an act of his will , as in the scripture is termed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , acts . . rom. . . pet. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rom. . . . . eph. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , mat. . . eph. . . thess. . . luke . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , eph. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} tim. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , eph. . . . rom. . . ordination , or appointment unto life , act. . . thess. . . . all which , and divers other expressions , point at the same thing . divines commonly in one word call it his decree of election , and sometimes according to scripture , election it self , eph. . . neither doth the word hold out any habitude of god towards man . antecedaneous to all efficiency of the death of christ , but only this : i speak of them only in this whole discourse for whom he died . that this is an act of sovereignty , or supream dominion , and not of mercy ( properly so called ) hath been by others abundantly proved . and this i place as the causa {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of the satisfaction of christ , and the whole dispensation of making out love unto us , through various acts of mercy . this in the scripture is called the love of god . rom. . . and is set out as the most intense love , that ever he beareth to any of his creatures : joh. . . rom. . . joh. . . being indeed as properly love , as love can be assigned unto god . his love is but an act of his will , whereby , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and in respect of effects , ( in which respect , chiefly affections are ascribed unto god ) it hath the most eminent possible . now this being discriminating , can no way be reconciled with the common affection before disprov'd . for the order , and series of the purposes of god , as most natural for our apprehension , and agreeable to his own infinite wisdome , tending to the compleating of this love , in all its issues , and fruits , as it is more curious ( perhaps ) in the framing , then necessary to be known , so certainly , it would be too long and intricate a work for me to discuss at present , in reference to this intendment . only in general , this must be granted , that all the thoughts of god , concerning the way of accomplishing this act of his will , must be subordinate hereunto , as comprizing the end , and co-ordinate among themselves , as being concerning the means . in particular , the constitution , or appointment of the covenant of free-grace , for the recovery , and bringing home unto god of fallen man , hath immediate dependance thereon , i mean in that way of dependance , which their order gives unto them . i cannot assent to what mr baxter hath asserted in this matter ; thess. . expl. p. . the satisfaction of christ ( saith he ) to the law , goes before the new covenant , though not in regard of its payment ( which was in the fulness of time ) yet in undertaking , acceptance , and efficacy ; there could be no treating on new terms , until the old obligation was satisfied , and suspended . had he attempted the proof of this assertion , perhaps he would have found it a more difficult undertaking , then barely to affirme it . some few reasons to the contrary , that present themselves , i shall briefly set down . christ himself with his whole satisfaction , and merit , is included in the covenant : therefore his satisfaction is not antecedent to the covenant . the first appeareth , in that all promises of pardoning mercy are in , and of this new covenant . heb. . . . but now , in them , as the foundation of that mercy , is christ himself with his satisfaction comprised , gen. . . esa. . , . he , who in all that he is , as made unto us , was the mediator of the new covanant , and whose merit , and satisfaction in all that they are , are appointed for the procuring the mercies of the new covenant , his satisfaction is not antecedent to the covenant , heb. . . chap. . . &c. the constitution of the new covenant , as it is in the purpose of god , is the rise , and fountain of giving christ with his satisfaction for us . it is in the purpose of god to save us through faith by pardoning mercy : in the pursute of that design , and for the praise of that glorious grace , is christ given . joh. . . rom. . . or thus : if the designation of that way of life , and salvation , which is administred by the gospel , be antecedent to the satisfaction of christ , then the satisfaction of christ is not antecedent to the new covenant : for nothing can be before , and after the same thing : understand the designation of the way of life , and the satisfaction of christ , in the same order of decree , or execution . now the supposal is manifest : the satisfaction of christ being appointed as the means of accomplishing that way of life . if mr baxter intendeth those latter words ( there could be no treating on new terms , before the old obligation was satisfied , or suspended ) as a proof of his former assertion , he will fail in his intendment , as i supose . for , treating on new terms , denoteth either consilium in eundi foederis , or exequendi : if the first , it is nothing but the purpose of god to save his elect by pardoning mercy , for the praise of his glorious grace : this is wholly antecedent to any efficiency of the death , and satisfaction of christ , as being of meer , and absolute grace , jer. . . hab. . , . if the latter be intended , or the actual taking of sinners into covenant , by working an acceptance of it upon their spirits , and obedience to the condition of it , in their hearts , then though the satisfaction of christ be antecedent here unto , yet it is not thence , antecedent to the new covenant : for the new covenant , and taking into covenant , are distinct . this then being assigned unto god after our manner of apprehension , the next enquiry is into the state , and condition of those persons , who are the peculiar object of the act of gods will before described , in reference thereunto , antecedaneous to all consideration of the death of christ , and all efficacy thereof . the scripture speaking of them in this condition , saith , that they are beloved : rom. . . rom. . . elected : eph. . ordained unto eternal life : acts . . thess. . whether only the eternal actings of the will of god towards them , or also their own change , either actual in respect of real state , and condition ; or relative in reference to the purpose of god , is not certainly evident . hereunto then , i propose these two things : by the eternal love , purpose , and act of gods will towards them that shall be saved , ( who are so from thence ) they are not actually changed from that condition ▪ which is common to them , with all the sons of men after the fall . by vertue of that love alone , they have not so much as personal right unto any of those things which are the proper effects of that love , and which it produceth in due season , beseemingly to the wisdome , and justice of god . either of these assertions shall be briefly proved . for the first , it is manifest : from that act of gods will , which to this love is contradistinct : what change is wrought in the loved , or elected , by the purpose of god according to election ; an answerable change must be wrought in the hated , and appointed to condemnation , by the decree of reprobation : now that this should really alter the condition of men , and actually dispose them under the consequences of that purpose , cannot be granted . anallogie from other eternal purposes of god , gives a demonstration hereof . the eternal purposes of the divine will , for the creation of the world out of nothing ; left that nothing , as very nothing as ever , until an act of almighty power gave ( in the beginning ) existence , and being to the things , that are seen . things have their certain fructurition , not instant actual existence from the eternal purposes of god , concerning them . the scripture plainly placeth all men in the same state and condition before conversion , and reconciliation . we have proved , that jews , and gentiles are all under sin , rom. . , . so every mouth is stopped , and all the world is become guilty before god . verse . all being by nature , children of wrath : eph. . . the condition of all in vnregeneracy , is really one , and the same . those who think it is a mistaken apprehension in the elect to think so , are certainly too much mistaken in that apprehension . he that believeth not the son , the wrath of god abideth on him , joh. . . if the mis-apprehension be , as as they say it is , unbelief , it leaves them , in whom it is , under the wrath of god . he that would see this further cleered , and confirmed , may consult my treatise of redemption , lib. . cap. . where it is purposely , and expresly handled at large . hence mr baxter may have some directions how to dispose of that censure concerning me , which yet he is pleased to say , that he suspendeth , page . viz. that i should affirm justification to be nothing but the manifestation of eternal love , which i have more , then in one place , or two , expresly opposed . that any one should but here , and there consult a few lines , or leaves of my treatise , i no way blame : in such things we all use our liberty : but that upon so sleight a view , as cannot possibly represent the frame , structure , and coherence of my judgment in any particular , to undertake a confutation , and censure of it , cannot well be done without some regreet to candid ingenuity . for the second assertion laid down , which goeth somthing farther , then the former , it is easily deduced from the same principles therewithal : i shall therefore adde only one argument for the confirmation thereof . god having appointed that his eternal love in the fruits thereof , should be no otherwayes communicated but only in , and by christ , all right thereunto , must of necessity be of his procurement , and purchasing . yea , the end of the mediation of the lord jesus , is , to give right , title , and possession in their several order , and seasons unto , and in all the fruits , issues , and tendency's of that love , unto them whose mediator he is appointed to be . thus far then , all is seated in the bosome of the almighty . all differencing acts of grace flowing from hence , being to be made out as seems good unto him in his infinite wise sovereignty ; from whence alone is the disposal of all these things , as to that order which may most conduce to his glory : and this also writes vanity upon the objection ( insisted on by mr baxter , page . ) that when we have a right , we must presently have a possession : all these things being to be moderated according to his free sovereign disposal . and this concerneth the first instant proposed . cap. viii . of the will of god in reference to them for whom christ died immediately upon the consideration of his death ; and their state , and condition before actual believing in relation thereunto . the second instant proposed to be considered , is , in the immediate issue of the death of christ , as purposed , and accomplished . purpose , and accomplishment are indeed different ; but their effects in respect of god , are the same . in reference to us also ▪ the death of christ hath the same efficacy as promised , and as performed . what acts the scripture ascribes unto god , antecedent unto any consideration of the death of christ ( or at least such as are absolutely free , and of sovereignty , without any influence of causality from thence ) we saw before : ( for as for the order of gods decrees compared among themselves , i will not with any one contend ) here we enquire what it holdeth out of him , that being in all its efficacy supposed . and we affirme , that the will of god is not moved to any thing thereby , nor changed into any other respect towards those for whom christ died , then what it had before ; this was formerly proved , and must again be touched on . but , the death of christ purposed , and accounted effectual ( as before ) god can agreeable to his infinite justice , wisdome , truth , and appointment , make out unto sinners for whom christ died , or was to die , all those good things , which he before purposed , and willed by such means to them : those things being purchased , and procured , and all hinderances of bestowing them , being removed , by that satisfaction , and merit , which by free compact , he agreed , and consented should be in that death of christ . that as the making out of all spiritual blessings , first purposed by the father , then purchased by the son , that they might be bestowed condecently to divine justice ; god hath reserved it to his own sovereign disposal . that it be done , so that they for whom this whole dispensation is appointed , may really enjoy the fruits of it , is all , that necessarily is included , either in the purpose , or purchase . hence it is that the discharge of the debtor , doth not immediately follow the payment of the debt by christ , not because that payment is refusable ; but because in that very covenant , and compact , from whence it is that the death of christ , is a payment ; god reserveth to himself this right , and liberty , to discharge the debtor , when , and how he pleaseth . i mean as to times and seasons ; for otherwise , the means of actual freedom , is procured by that payment , though not considered meerly as a payment , which denotes only satisfaction , but as it had adjoyned merit also . therefore that principle much used , and rested on by mr baxter in the business of satisfaction , to obviate this very difficulty , of a not immediate discharge , if christ paid the debt , viz. that the satisfaction of christ is a refusable payment ; which he presseth page , . is neither true in it self , nor accommodate to this difficulty ▪ not true : for , the suffering of christ may be considered , either , , absolutely , as in it self , abstracting from the consideration of any covenant , or compact thereabout ; and so it cannot be said to be a refusable payment : not because not refusable , but because no payment . that any thing should have any such reference unto god as a payment , or satisfaction , whether refusable or otherwise , is not from its self , and its own nature , but from the constitution of god alone . between god , and the creature there is no equality , not so much as of proportion . christ in respect of his humane nature , though united to the deity , is a creature , and so could not absolutly satisfie , or merit any thing at the hand of god : i mean with that kind of merit , which ariseth from an absolute proportion of things . this merit , can be found only among creatures : and the advancement of christs humanity takes it not out of that number . neither in this sense can any satisfaction be made to god for sin . the sinners own undergoing the penalty neither is satisfaction in the sense whereof we speak , neither can it properly be said to be so at all ; no more then a thing to be done , which is endlessly in doing . it may be considered with reference unto gods constitution , and determinatiou , predestmating christ unto that work , and appointing the work by him to be accomplished , to be satisfactory , equaling ( by that constitution ) the end , and the means . and thus the satisfaction of christ in the justice of god was not refusable ; the wisdom , truth , justice , and suitable purpose of god , being engaged to the contrary . , this distinction is not accommodate to this difficulty ; the sole reason thereof being what was held out . before , of the interest of gods sovereign right to the bestowing of purposed , purchased , promised blessings , as to times , and seasons , according to the free councel of his own will . , hence then it is , that god in the scripture upon the death of christ is said to be reconciled , to be returned unto peace with them for whom he so died , the enmity being slain , and peace actually made , ephes. . , , . collos. . . because he now will , and may , suitablely to his justice ▪ wisdome , and appointment , make out unto them ? for whom the atonement was made , all fruits of love , peace , and amity . heb. . . rom. . , . cor. . . the objection unto this , how then can god deny us the present possession of heaven ; used by mr baxter , page . is not of any force , the whole disposal of these things , being left to his own pleasure . and this is the scheme , which upon the death of christ , we assigne unto god : he is atoned , appeased , actually reconciled , at peace with those for whom christ died , and in due time for his sake will bestow upon them all the fruits , and issues of love , and renewed friendship . this possibly may give some light into the immediate effect of the death of christ ; which though i shall not purposely now handle , yet mr baxter with much diligence having employed himself in the investigation thereof , i shall turn aside a little to consider his assertions , in this particular . cap. ix . a degression concerning the immediate effect of the death of christ . it is one of the greatest and noblest questions in our controverted divinity , what are the immediate effects of christs death ? he that can rightly answer this , is a divine indeed ; and by help of this , may expedite most other controversies about redemption , and justification . in a word ; the effects of redemption undertaken , could not be upon a subject not yet existent , and so no subject , though it might be for them . none but adam and eve were then existent : yet as soon as we do exist , we receive benefit from it . the suspending of the rigorous execution of the sentence of the law , is the most observable immediate effect of the death of christ ; which suspension is some kind of deliverance from it . thus far mr baxter . thess. . explicat . pag. . there are scarce more lines , then mistakes in this discourse : some of them may be touched on . effects are to be considered with respect to their causes . causes are real , or moral . real , or physical causes , produce their effects immediately , either immediatione suppositi , or virtutis : unto them the subject must be existent . i speak not of creating power , where the act produceth its object . moral causes do never immediately acting their own effects , nor have any immediate influence into them : there is between such causes , and their effects , the intervention of some d thing , previous to them both , viz. proportion , constitution , law , covenant , which takes in the cause , and lets out the effect : and this for all circumstances of where , how , when , suitable to the limitations in them expressed , or implyed : with the nature of the things themselves . the death of christ is a moral cause , in respect of all its effects : whether those subjects on which it is to have its effects , be existent , or not existent , at the time of its performance , is nothing at all considerable : if it wrought physically , and efficiently , the existence of the subjects on which it were to work , were requisite . it is altogether in vain to enquire of the immediate effects of christs death upon an existent subject : by the way : that adam and eve only were existent , when christ undertook the work of redemption , to me is not cleer : no , nor yet the following assertion , that as soon as we do exist , we receive benefit by it : taking benefit , for a benefit actually collated ( as mr baxter doth ) not for a right to a benefit , or the purpose of bestowing one , which will operate in its due time : this is easily affirmed ; and therefore eadem facilitate is denyed . i have no fancy to strive to carry the bell , and to be accounted a divine indeed , by attempting at this time , a right stating of , and answer to this question proposed : i am not altogether ignorant of the endeavour of others , even as to this particular , and have formerly spoken somthing that way my self . mr baxter seems here to understand by this question , ( viz. what is the immediate effect of the death of christ ) what is the first benefit , which from the death of christ , accreweth unto them for whom he died : not what is the first thing , that every particular person is actually in his own person , in his own time made partaker of : but a benefit generally established , and in being , upon the designment of the work of redemption , which every one for whom christ died hath a share of : and of this he positively affirms , that the suspending of the rigorous execution of the sentence of the law , is the most observable , immediate effect of the death of christ : and so deserves the title of a divine indeed . now truly ( though not to contend for the bell with mr baxter , whereof i confess my self utterly unworthy , and willingly for many commendable parts ascribe it unto him ) i cannot close with him , nor assent unto that assertion : very gladly would i see mr baxters arguments for this ; but those , ( as in most other controverted things in this book ) he is pleased to conceal : and therefore though it might suffice me , to give in my dissent , and so wait for further proof ; yet that it may be apparent , that i do not deny this meerly because its said , not proved , ( which in things not cleer in themselves is a provocation so to do ) i shall oppose one or two argvments unto it . all the effects of the death of christ are peculiar only to the elect , to some : the suspension of the rigorous execution of the law , is not so . ergo . the minor is apparent : the major proved by all the arguments against vniversal redemption used in my former treatise . all the effects of the death of christ are spiritual , distinguishing , and saving , to the praise of gods free grace . the suspending of the vigorous execution of the law , is not so . ergo , the assumption is manifest : 't is only a not immediate casting into hell , which is not a spiritual distinguishing mercy : but in respect to many , tends to the manifestation of gods justice . rom. . . the proposition is evident . the promises made unto christ upon his undertaking this work , doubtless do hold out all that he effected by his death . of what nature they are , and what is the main tendance of them i have elsewhere discovered , from the first to the last , they are restrained to distinguishing mercies : see isa. . , , , , . chap. . , , . isa. . , . and no less is positively affirmed , eph. . . rev. . , . if mr baxter say , that his meaning in this is , that if christ had not undertaken the work of redemption , and satisfaction , then the law must have had rigorous execution upon all , and therefore this being suspended upon his undertaking of it , is the first fruit of the death of christ . notwithstanding this , yet that suspension ( which in respect of the different persons towards whom it is actually exercised , hath different ends ) is not a fruit , nor effect of the death of christ , but a free issue , of the same eternally wise providence , sovereignty , and grace , as the death of christ himself is : if then by the rigorous execution of the law , you intend the immediate execution of the law in all its rigour , and punishments , this if it had been effected , could in your own judgment have reached adam , and eve , and no more ; and would have so reached them , as to cut off the generation of mankind in that root : if so , and this be the fruit of christs death , why do you not reckon the procreation of humane race , among those fruits also ? for had it not been for this suspension , that also had failed : which is as good a causative connection , as that between the death of christ , and this suspension : had not he undertaken the work of redemption , it had not been . if by a rigorous execution , you intend the penalty of the law , inflicted in that way , which hath pleased the will of the law-giver by several parts , and degrees , from conception through birth , life , death , to eternity ; the curse of it being wholly incumbent in respect of desert , and making out it self , according to gods appointment , then the suspension thereof is not the immediate effect of the death of christ ; which ( opposing the first arguments to the former acceptation ) i further prove : if those for whom christ died do lie under this rigorous execution of the law , that is the curse of it , until some other effect of christs death be wrought upon them , then that is not the first effect of the death of christ : but that supposal is true : joh. . . ephes. . . therefore so also the inference . in a word : take the suspending of the rigorous execution of the law , for the purpose of god , and his acting accordingly , not to leave his elect under the actual curse of it ; so it is no fruit of the death of christ , but an issue of the same grace ; from whence also the death of christ proceeds . take it for an actual freeing of their persons from the breach of it , and its curse , and so it differs not from justification , and is not the immediate effect of christs death in mr baxters judgment . take it for the not immediately executing of the law upon the first offence , and i can as well say , christ died because the law was suspended ; as you , that the law was suspended because christ died : had not either been , the other had not been . take it for the actual forbearance of god towards all the world , and so it falls under my two first arguments . take it thus , that god for the death of christ , will deal with all men upon a new law , freeing all from the guilt of the first broken law , and covenant : so it is non ens. if you mean by it gods entring into a new way of salvation with those for whom christ died : this on the part of god is antecedaneous to the consideration of the death of christ , and of the same free grace with it self . for the question it self ( as i said before ) i shall not here in terms take it up , the following discourse will give light into it : i have also spoken largely to it in another place ; and that distinctly . the sum is : i conceive that all the intermediate effects of the death of christ , tending to its ultimate procurement of the glory of god , are all in respect of his death immediate ; that is , with such an immediation as attends moral causes : now these concerning them for whom he died , as they are not immediatly bestowed on them ( the ultimate attingency of the cause , and the first rise of the effect , lying in an intervening compact ) so not simul , at once neither : though simul , and a like procured : the cause of this , being that relation , coherence , and causality , which the lord hath appointed between the several effects ( or rather parts of the same effect ) of the death of christ , in reference to the main , and ultimate end to be thereby attained : as at large i have discused : lib. . cap. . p. , , &c. in one word , the first effect of the death of christ in this sense , is the first fruit of election : for , for the procuring ▪ and purchasing of the fruits thereof , and them alone , did christ die . if i mistake not , mr baxter himself is not setled fully in this perswasion , that the suspension of the rigorous execution of the law , is the most immediate effect of the death of christ : for pag. . these words which he useth [ god the father doth accept the sufferings and merits of his son , as a full satisfaction to his violated law , and as a valuable consideration upon which he will wholly acquit and forgive the offendors themselves , and receive them again into favour , so that they will but receive his son upon the terms expressed in the gospel ] seems to place the ultimate efficacy of the death of christ in gods acceptation of it , as to our good , on the condition of faith , and obedience . which , first makes the suspension of the law to be so far from being the first effect of the death of christ : that the last reacheth not so far : and dly , the fond absurdity of this conditional acceptation i have before declared . neither am i clear to which of those assertions , that of page , ( where he affirms , that some benefit by christ the condemned did receive ) is most accommodate : neither can i easily receive what is here asserted ; if by benefit you understand that which in respect of them is intentionally so . for , first , condemned persons , as condemned persons surely receive no benefit by christ , for they are condemned . secondly , the delay of the condemnation of reprobates , is no part of the purchase of christ : the scripture sayes , nor more , nor less of any such thing : but peculiarly assigns it to another cause . rom. . cap. x. of the merit of christ , and its immediate efficacy , what it effecteth in what it resteth , with the state of those for whom christ died in reference to his death , & of their right to the fruits of his death before beleeving . that they for whom christ died , have a right to the things which he purchased thereby , ( that is an actual right , for so men may have , to what they have not in actual possession ) is no singular conception of mineour divines freely express themselves to this purpose . even the commender , and publisher of grotius his book of satisfaction , learned vossius himself , affirmeth , that christ by his death purchased for us a double right : first , a right of escaping punishment , and then a right of obtaining the reward . by the way , i cannot close with his distinction in that place , of some things , that christ by his life , and death , purchased for us , and other , that he daily bestoweth : for the things he daily bestoweth , are of them , which by his death he purchased . my expressions then alone are not subject to the consequences charged on them , for asserting a right to life , and salvation in them for whom christ died , even before beleeving . yea , some have gone farther , and affirmed , that those for whom christ died , are in some manner restored into saving favour . not to mention some of them , to whose judgment mr baxter seems to accede , who assert vniversal justification , and restauration into grace upon the death of christ : but i lay no weight on these things . to cleer my thoughts in this particular , two things must necessarily be enquired into , and made out . seeing the satisfaction , and merit of christ , do tend directly for the good of them for whom he died , and that there is a distance , and space of time , between that death , and their participation of the good things purchased therby , wherein lyeth , or in what resteth the efficacy of that his death , with the principle of the certain futurition , of the spiritual things so procured , which those for whom he died , shall assuredly in due time enjoy . wherin lies the obligation unto death , hel , & wrath , which before beleeving the scripture affirms to be upon the elect , seeing christ hath actually purchased for them freedom from these things : and this , without more a-do , will be cleered in the former . for the first then , upon the issue of the death of christ , something being supposed in god beyond his meer purpose , of which before , somethings being actually procured , and purchased by it , which yet they for whom they are so purchased , neither do , nor possibly can upon the purchase immediately possess , and enjoy : it is enquired , wherein resteth the efficacy of his death , which in due time causeth the making out of all those spiritual blessings , which by it are so procured . now this must be either in those for whom he died , or in himself as mediator , or in his father who sent him . that it is not in them for whom he died , is apparent : upon the death of christ , in purpose , and promise , when first its efficacy took place . they were not : i mean actually existent : true ! they were potentially in the purpose of god : but will that make them a meet subject for the residence of this right , and merit whereof we speak ? as is the thing , such are all its affections , and adjuncts : but possible , if it be no more . this is something actual whereof we speak . that it is not in christ as mediator , is no less evident . he that makes satisfaction , and he to whom it is made , he who meriteth any thing , and he at whose hands he meriteth it , must be distinguished . the second person under the notion of performing the work of mediation , receiveth not satisfaction . the power christ receiveth of the father , because he is the son of man , to give eternal life to those given him of his father , is of latter consideration to that we have in hand , being a result , and consequence thereof . it must therefore be in the father , or god , as receiving satisfaction . of all the attributes of god where this may be placed ( to speak after the manner of men ) one of these four must needs be the proper seat of it : his power . his will . his justice . his truth . , his power , and then it must be , not that god hath any addition of power , for that cannot be to him who is omnipotent ; but that a way is made for the exercise of his power , which before by somewhat from himself was shut up . and as some suppose it is no otherwise . that whereas the lord could not make out grace , and favour unto sinners because of his justice necessarily enclining him to their punishment , and destruction . now that justice being satisfied in christ , he can collate any spiritual blessings upon them , as he seeth good . but this i have disproved elsewhere , and manifested . that the foundation of this apprehension , ( being an impossibility in god to forgive sin , without satisfaction , because of the contrariety of it to the properties of his nature ) is a groundless assertion . and , the foundation of god , in sending his son to die for his elect is oppugned hereby . and it , is destructive to all the proper fruits , and effects of the death of christ , &c. lib. . cap. . , in the will of god , it seems that the merit and fruits of the death of christ , whereof we treat seem better to be treasured : and from hence it is , that he can will , or willeth to us the good things purchased by it . but , that the will of god should by the death of christ be changed into any other habitude then what it was in before , was before disproved . that now god can will good things to us , holds out the enlargement of his power as to the acting thereof , mentioned above , rather then any thing properly belonging to the will of god . gods willing good things to us , it cannot consist in : his willing of a thing is operative of it : it is his efficacious energetical will whereof we speak . when he actually willeth grace , we have grace : and when he willeth glory , we have glory : but that concerning which we speak , is antecedent to the actual making out of grace , and glory to us , being the procuring cause of them ; though not of that act of the will of god , whereby they are bestowed . his justice , and truth only remain . for justice , that which is commutative properly , with one consent is removed from god . who hath given first unto him , and it shall be rendered unto him again . neither is distributive justice to be supposed in him , antecedent to some free engagement of his own . where no obligation is , there cannot be so much as distributive justice properly . all obligation from god to the creature , is from his own free engagement : otherwise he stands in no relation to it , but of absolute dominion , and sovereignty . all the justice of god then ( we consider not the universal rectitude of his nature , but ) in reference to the creature , is justitia regiminis . psal. . , . joh. . . and therefore must suppose some free constitution of his will . this then rightly considered , do i affirm to be affected with the merit of christ : there i place the procuring efficacy thereof , whence it is , that all the fruits of it are made out unto us . but this in due order . the first thing of immediate concernment hereunto , is the covenant of the father with the son : the free engagement of god , to do such and such things for christ , upon the performance of such other things to him appointed . this is the foundation of the merit of christ as was before declared . hence is distributive justice ascribed to god , as to this thing . it is righteous with him being engaged by his own free purpose and promise , to make out those things , which he appointed to be the fruit and procurement of the death of christ . and from thence it is , that all the things purchased by the death of christ , become due to those for whom he died : even from the equity attending this justice of god . herein also his truth hath a share : by his truth , i understand his fidelity and veracity in the performance of all his engagements . this immediately attends every obligation that by any free act of his will , god is pleased in his wisdom to put upon himself : and is naturally under consideration before that distributive justice whereby he is inclined to the performance it self of them . this then is that i say ; god by free purpose and compact , making way for the merit of christ , which absolutely could be none , is obliged from the veracity and justice , which attends all his engagements , to make out as in his infinite wisdom shall seem meet ; all those things which he hath set , appointed , and proposed as the fruit and purchase of his death , unto all them for whom he died . and in this , rests the merit of christ . here two things may be observed ; what we ascribe to the merit of christ : viz. the accomplishment of that condition , which god required to make way , that the obligation which he had freely put upon himself , might be in actual force . and so much , ( how rightly , i leave to himself to consider ) doth mr baxter assign to our own works : thes. . p. . the mistake of those who wind up the merit of christ , as affecting god ( if i may so speak ) unto a conditional engagement , viz. that we shall be made partakers of the fruits of it , upon such and such conditions , to be by us fulfilled . for , all such conditions ( if spiritual blessings ) are part of the purchase of the death of christ : and if not , are no way fit to be conditions of such an attainment . it cannot be made apparent how any such conditional stipulation can be ascribed unto god . that god should engage upon the death of christ , to make out grace and glory , liberty and beauty , unto those for whom he died , upon condition they do so , or so . leaves no proper place for the merit of christ . is very improperly ascribed unto god . lawyers tell us , that all stipulations about things future , are either sub conditione , or sub termino . stipulations or engagements upon condition . that are properly so , do suppose him that makes the engagement to be altogether uncertain of the event thereof . stipulations sub termino , are absolute to make out the things engaged about , at such a season . upon the very instant of such a stipulation as this , an obligation follows as to the thing , though no action be allowed to him to whom it is made , until the term and time appointed be come . in those stipulations that are under condition , no obligation ariseth at all from them , it being wholly uncertain whether the condition will be fulfilled or no . only in two cases doth such an engagement bring on an immediate obligation . if the condition required be in things necessary and unalterable : as if cajus should engage himself into tilius to give him an . l. for his house on the morrow if the sun shine : here ariseth an immediate obligation ▪ and it is the same as if it had been conceived only sub termino , without condition at all . if by any means , he that makes the stipulation , knows infallibly , that the condition will be fulfilled , though he to whom it is made , knows it not . in this respect also , the stipulation sub conditione , introduceth an immediate obligation , and in that regard , is co-incident with that which is only sub termino . wheither an engagement upon condition properly , without the former respects , that is a stipulation to an event dubious and uncertain , can be ascribed unto god , is easie to determine . to assert it , oppugnes the whole nature of the deity , and over-throws the properties thereof , immediatly and directly . all other stipulations under condition are co-incident ( as i said before ) with that which is sub termino only , from whence ariseth an immediate obligation for the performance of the thing stipulated about ; though there be not an immediate action granted him unto whom it is made . surely they are wide , ( if not very wild ) who affirm , that all the stipulations on the part of god upon the death of christ are upon a condition , which himself knows to be impossible for them to perform to whom they are made , which amongst wise men are alwayes accounted nugatory and null . this being then so vain , i say that the merit of christ flowing from the free purpose and compact of god , resteth on his justice thence also arising , fixing thereon an obligation to make out all the fruits of it , unto them for whom he died , sub termino only ; whereby a present right is granted them thereunto , though they cannot plead for present enjoyment . cap. xi . more particularly of the state and right of them for whom christ died , before beleeving . the former assertions about the merit of christ , being in some measure cleered , we may hence have light into the state and condition of those for whom christ died in their several generations before beleeving . to make this the more fully appear , we must distinguish between their present state or possession , and their present right . their state is not changed , because all the procurements of the death of christ , are to be made out unto them by vertue of a stipulation sub termino , that term or season being not come . so that still in present actual state , i leave them as before , not justified , not sanctified , not entred into covenant . right also is twofold : in re , as the father hath a right to his estate . and this jus in re , holds , though the estate be unjustly , or forcibly detained from him . ad rem , so the son hath a right to the estate of his father , being to enjoy it at his death . the first right is presently actionable upon any detainment : the latter not so . the first , we do not ascribe to the elect in this condition , viz. that which is in re , and instantly actionable ; but that which is ad rem , and sub termino . this being that which i aimed at , and being by mr baxter opposed , i will further consider it , that it may appear whether any thing in this assertion be justly blamable . i said , that by the death of christ , we have actual right to the good things purchased by that death : that right which is not actual ( to speak a word to that term ) is not . the contradistinct affection hereunto , is potential . and this is totally destructive to the nature of a right . all right is actual , or not at all . to evince the main assertion ; i shall , , shew the nature and quality of this right . , the bottome or foundation of it ; and , prove the thesis . by right i understand , jus in general , now jus est , quod justum est : aug. in psal. . sub . fon. that is right , which it is just should be . and quiquid rectum est , justum est : a●sel . de verit . cap. . it is just , all that should be , which hath a rectitude in it self . farther ; what this justum is , aquinas tells you , . ae . q. . a. . c. justum est quod respondet secundum aliquam aequalitatem alteri . then a thing is just when it stands in some aequality unto those things whereunto it relates . and this aequality or adaequation of things is twofold . that which ariseth from the nature of the things themselves : as an eye for an eye , a tooth for a tooth , &c. that which ariseth from a proportion condescended unto , by condict , agreement , covenant , or common consent . dupliciter est aliquid adaequatum : uno modo ex natura ipsius rei : alio modo cum est commensuratum ex condicto sive ex commune placito : aqui. in the first sense , as to a right that should accrew unto the creatures in respect of god , from the commensuration of the things themselves , we shewed before that it cannot be . it must be from some grant , compact , covenant , or the like , from whence a right in reference to the faithfulnesse or righteousnesse of god , may arise . the right then whereof we speak , which they for whom christ died , have to the things which by his death are procured , consists in that equity , proportion , and equality , which upon the free compact , constitution , and consent of god the father , is , between the death of christ and their enjoyment of the fruits of that death . it is just and equal , that they should enjoy the fruits of his death in due time . neither is the right of any man , to any thing , any more , but such a frame and order of things , that it is just either from the nature of the things themselves , or from common consent and agreement , that he should enjoy that thing . this is the right whereof we speak : which in their sense the very socinians grant . christus jus quoddam ad obtinendam remissionem peccatorum & salutem ( morte sua ) nobis dedit . crellius , adu . groti . cap. . : for the foundation of this right : seeing that before the consideration of the death of christ ( as was declared ) it is not , from thence it must needs be , nothing of any likelihood to be such a foundation being co-incident therewithal . now whereas in the death of christ two things are considered : the satisfaction ; and dly the merit thereof ; it may be enquired after , under whether respect this right relates thereunto . the satisfaction of christ tends in all that it is , to the honor and reparation of the justice of god . this then in its utmost extent and efficacy , cannot give ground to build such a right upon . the ultimate effect of satisfaction , may be accomplished , and yet not the least right to any good thing communicated to them for whom this satisfaction is made . the good things attending the death of christ may be referred unto two heads : the amotion of evil , and the collation of good . for the first , the amotion of evil , the taking that from us , that it may not grieve us , and subducting us from the power and presence thereof , it is immediatly aimed at by satisfaction . that the curse of the law be not executed , that the wrath to come be not powred out , is the utmost reach of the death of christ considered as satisfactory . yea in it self , as only such , it proceedeth not so far , as to give us a right to escape these things , but only presents that to the justice of god , whereby it may be preserved in all its glory , severity , and exact purity , though these things be not inflicted on us . this i say i conceive to be the utmost tendency of the death of christ as satisfactory . that condemnation cannot possibly de facto follow where such satisfaction hath been made , is immediatly from the equity of justice so repaired as above . for positive good things , in grace and glory by satisfaction alone , they are not at all respected . , there is the merit of the death of christ , and that principally intendeth the glory of god in our enjoying those good things whereof it is the merit or desert . and this is the foundation of that right whereof we treat . what christ hath merited for us , it is just and equal we should have ; that is , we have right unto it : and this before beleeving . faith gives us actual possession as to some part , and a new pactional right , as to the whole ; but this right , or that equalling of things upon divine constitution ( jus est operatio illa qua sit aequalitas : pesant . in tom. . ae . q. . ) whereby it becomes just and right that we should obtain the things purchased by it , is from the merit of christ alone . what christ hath merited is so far granted , as that they for whom it is so merited have a right unto it . the sum then of what we have to prove , is , that the merit of the death of the lord jesus , hath according to the constitution of the father , so procured of him the good things aimed at , and intended therby , that it is just , right , and equal , that they for whom they are so procured , should certainly and infallibly enjoy them at the appointed season ; and therefore unto them they have an actual right even before beleeving ; faith it self being of the number of those things so procured . all which i prove as followeth ; , the very terms before mentioned , enforce no less . if it be justum before their beleeving , that those for whom christ died , should enjoy the fruits of his death ; then have they even before beleeving , jus , or a right thereunto : for jus est quod justum est : that it is right and equal that they should enjoy those fruits is manifest . for. : it was the engagement of the father to the son upon his undertaking to die for them , that they should so do . isa. . , , . : in that undertaking , he accomplished all that was of him required . joh. . . ; that which is merited and procured for any one , thereunto he for whom it is procured , certainly hath a right . that which is obtained for me is mine in actual right , though not perhaps in actual possession . the thing that is obtained , is granted by him of whom it is obtained , and that unto them for whom it is obtained . in some sense or other , that is a man's , which is procured for him . in saying it is procured for him , we say no less . if this then be not in respect of possession , it must be in respect of right . now all the fruits of the death of christ are obtained and procured by his merit for them , for whom he died . he obtains for them eternal redemption . heb. . . purchasing them with his own blood . act. . . heb. . . pet. . . gal. . . rev. . , . the very nature of merit described by the apostle , rom. . . infers no less . where merit intercedes , the effect is reckoned as of debt : that which is my due debt , i have a right unto . the fruits of the death of christ , are the issues of merit , ( bottomed on gods gracious acceptation ) and reckoned as of debt . he for whom a ransome is paid , hath a right unto his liberty by vertue of that payment . : pet. . . the saints are said to obtain precious faith through the reghteousness of god . it is a righteous thing with god , to give faith to them for whom christ died ; because thereby they have a right unto it : faith being amongst the most precious fruits of the death of christ , by vertue thereof , becometh their due for whom he died . : the condition of persons under merit , and de-merit , in respect of good or evill is alike . the proportion of things requires it . now men under de-merit are under an obligation unto punishment : and it is a righteous thing with god , to recompence tribulation unto them : thess. . . it being the judgement of god that they who do such things are worthy of death : rom. . . they then who are under merit , have also a right unto that whereof it is the merit . it is not of any force to say , that they are not under that merit , but only upon condition . for this is , , false : , with god this is all one as if there were no condition at the season and term appointed ; for the making out the fruit of that merit , as hath been declared . neither yet to object , that it is not their own merit , but of another which respects them : that other being their surety , doing that whereby he merited only on their behalf ; yea in their stead , they dying with him : though the same in them could not have been meritorious : they being at best , meer men ; and at worst , very sinful men . : a compact or covenant being made of giving life and salvation upon the condition of obedience to certain persons , that condition being compleatly fulfilled as it was in the death of christ , claim being made of the promise , according to the tenure of the compact , and the persons presented for the enjoyment of it , surely those persons have an actual right unto it : that all this is so , see isa. . , , , , , &c. psal. . . , . isa. . , , . joh. . . & . . heb. . and so much for this also , concerning the issue of the death of christ , and the right of the elect to the fruits of it before beleeving . cap. xii . of the way whereby they actually attain and enjoy faith and grace , who have a right thereunto by the death of christ . the way and causes of bestowing faith on them , who are under the condition before described , is the next thing to be enquired after . what are the thoughts of god from eternity concerning those for whom christ was to die , with the state they are left in , in relation to those thoughts ; as also what is the will of god towards them , immediatly upon the consideration of the death of christ , with the right which to them accrews thereby , being considered , it remaineth ( i say ) that we declare the way and method whereby they obtain faith through the righteousness of god . and here we must lay down certain positions . as ; , notwithstanding the right granted them for whom christ died , upon his death , to a better state and condition in due time , ( that is in the season , suiting the infinitly-wise-sovereignty of god ) yet as to their present condition in point of enjoyment , they are not actually differenced from others : their prayers are an abomination to the lord , prov. . . all things are to them unclean , tit. . . they are under the power of satan , eph. . . in bondage unto death , heb. . . obnoxious to the curse , and condemning power of the law in the conscience , gal. . . having sin reigning in them , rom. . . &c. , what spiritual blessings soever are bestowed on any soul ( i mean peculiarly distinguishing mercies and graces ) they are all bestowed and collated for christs sake : that is , they are purchased by his merit , and procured by his intercession thereupon . that supernatural graces cannot be traduced from any natural faculty , or attained by the utmost endeavour of nature , howsoever affected with outward advantages , i now take for granted . these things i looked upon as the free-gifts of love : so the scripture , joh. . . cor. . . eph. . . cor. . . eph. . . mat. . , . act. . . &c. now the dispensation of all these , as it is through christ , so they are for christ . on whomsoever they are bestowed it is for christs sake : for instance , peter and judas are unbeleevers . faith is given ( for faith is given ) to peter , not to judas . whence is this difference ? presupposing gods sovereign discriminating purpose , the immediate procuring cause of faith for peter , is the merit of christ . to us it is given on the behalf of christ to beleeve on him : phil. . . we are blessed with all spiritual blessings in him : eph. . . whatsoever is in the promise of the covenant is certainly of his procurement ; for therefore he is the surety , heb. . . and his bloud , ( the ransome he paid ) is the bloud of the covevenant : mat. . . whereby all the promises thereof , become in him yea , and in him amen , cor. . . and whether faith be of the blessings of the covenant , and conclude in the promise thereof or no ; let the scripture be judge . jer. . , . ezek. . . heb. . , , . furthermore , what we have through him , we have so him . all these things , being made out on this condition , that he should make his soul an offering for sin , isa. . , that all the procurements of the death of christ in the behalf of his , are to be made out by vertue of a stipulation sub termino : or in respect of their actual collation and bestowing , they are to be made out in the season limited and appointed by the will of the father . of this before . , no blessing can be given us for christs sake , unless in order of nature , christ be first reckoned unto us . here i must do two things ; declare what i mean by reckoning christ unto us : and then , prove the assertion as laid down . gods reckoning christ , in our present sense , is the imputing of christ unto ungodly unbeleeving sinners for whom he died , so far , as to account him theirs , to bestow faith and grace upon them for his sake . this then i say , at the accomplishment of the appointed time , the lord reckons and accounts and makes out his son christ , to such and such sinners , and for his sake , gives them faith , &c. exercising of love actually in the bestowing of grace upon any particular soul , in a distinguishing manner , for christs sake , doth suppose this accounting of christ to be his , and from thence he is so indeed : which is the present thesis , and may be proved . for : ; why doth the lord bestow faith on peter , not on judas ? because christ dying for peter , and purchasing for him the grace of the covenant , he had a right unto it , and god according to his promise bestowed it : with judas , it was not so . but then , why doth the lord bestow faith on peter at the th yeer of his age , and not before , or after ? because then the term is expired , which upon the purchase , was by the counsel of gods will prefixed to the giving in , the beginning of the thing purchased unto him . what then doth the lord do , when he thus bestoweth faith on him ? for christs sake ( his death procuring the gift , not moving the will of the giver ) he creates faith in him , by the way and means snited to such a work . eph. . , . chap. . , &c. if then this be done for christs sake , then is christ made ours , before we beleeve . else , why is faith given him at this instant for christs sake , and not to another , for whom also he died ? that it is done then , is , because the appointed time is come ; that it is done then for christ , is because christ is first given to him . i cannot conceive how any thing should be made out to me for christ , and christ himself not be given to me ; he being made unto us of god , righteousness . cor. . . the apostle holds out this very method of the dispensation of grace , rom. . . he that spared not his son , but delivered him up to death for us all , how shall he not with him freely give us all things ? first christ is given for us , then to us , then with him ( he having the preheminence in all things ) all things : and this being , also , for him , ( phil. . . ) he is certainly in the order of nature given in the first place . he being made ours , we receive the atonement by him , rom. . . how christ is said to be received by faith , if he be ours before beleeving , is easily resolved . christ is ours before and after beleeving in a different sense . he who is made ours , in an act of gods love , that for him we may have faith , may be found and made ours in a promise of reconciliation by beleeving . i offer also , whether absolution from the guilt of sin , and obligation unto death , though not as terminated in the conscience for compleat iustification , do not proceed our actual beleeving . for , what is that love of god which through christ is effectual to bestow faith upon the unbeleeving ? and how can so great love in the actual exercise of it producing the most distinguishing mercies , consist with any such act of gods will , as at the same instant should bind that person under the guilt of sin ? perhaps also this may be the iustification of the ungodly mentioned , rom. . gods absolving a sinner in heaven , by accounting christ unto him , and then bestowing him , upon him , and for his sake enduing him with faith to beleeve . that we should be blessed with all spiritual blessings in christ , and yet christ not ours in a peculiar manner before the bestowing of those blessings on us , is somwhat strange . yea he must be our christ , before it is given to us for him to beleeve : why else is it not given to all others so to do . i speak not of the supream distinguishing cause , mat. . , . but of the proximate procuring cause , which is the bloud of christ . neither yet do i hence assert compleat justification to be before beleeving . absolution in heaven , and justification differ as part and whole . again , absolution may be considered , either as a pure act of the will of god in it self , or as it is received , beleeved , apprehended , in , and by the soul of the guilty . for absolution in the first sense , it is evident it must proceed beleeving : as a discharge from the effects of anger , naturally proceeds all collation of any fruits of love , such as is faith . object . but if god account christ unto , and bestow him upon a sinner before beleeving , and upon that account , absolve him from the obligation unto death and hell which for sin he lies under , what wants this of compleat justification ? answ. much every way . it wants that act of pardoning mercy ( on the part of god ) which is to be terminated and compleated in the conscience of the sinner ; this lies in the promise . it wants the hearts perswasion concerning the truth and goodness , of the promise , and the mercy held out in the promise . it wants the souls rolling it self upon christ , and receiving of christ , as the author and finisher of that mercy , an al-sufficient saviour to them that beleeve . so that by faith alone we obtain and receive the forgiveness of sin : for notwithstanding any antecedent act of god concerning us , in and for christ , we do not actually receive a compleat soul-freeing discharge until we beleeve . and thus the lord christ hath the preheminence in all things . he is the author and finisher of our faith . this then is that which here we assign unto the lord . upon the accomplishment of the appointed season , for the making out the fruits of the death of christ unto them for whom he died , he loves them freely , sayes to them , live , gives them his son , with , and for him , all things , bringing forth the choicest issue of his being reconciled in the bloud of jesus , whilest we are enemies , and totally alimated from him . it will not be requisite at all , ( as to our purpose in hand ) to make particular enquiry into the state and condition of them towards whom such are the actings of god as we before described . what it is that gives them the first real alteration of condition and distinguishment from others , i have now no occasion to handle . so far as advantage hath been offered , i have laboured to distinguish aright those things , whose confusion and mis-apprehension lies at the bottome of very many dangerous mistakes : how the forgoing discourse may be accommodated and improved for the removeal of those mistakes , i shall leave to the consideration of others . cap. xiii . the removal of sundry objections to some things formerly taught , about the death of christ : vpon the principles now delivered . having fully declared not only what was my intendment in the expressions so exceedingly mistaken by mr baxter , as hath in part already been made manifest , and will instantly more fully appear ; i shall now take a view of what is imposed on me as my judgement , and the opposition made thereunto , so far as may be needful for the cleering of the one , and removing of the other , at least in what they may really concern what i did deliver in the treatise impugned . in page of his apendix mr baxter endeavours to vindicate a thesis of his from some exceptions , that he was by his friend pointed to , unto which it seemed liable and obnoxious . the thesis he layes down , is , that no man is actually and absolutly justified upon the meer payment of the debt by christ , till they become beleevers . against this article ( as he calls it ) he produceth some objections of maccovius , censuring his assertions to be senseless , his positions strange and abhored , his arguments weak and ineffectual ; with some other expressions to the same purpose . , i am now by the providence of god in a condition of separation from my own small library , neither can i here attain the sight of maccovius disputations ; so that i shall not at all interpose my self in this contest ; only i must needs say . i did not formerly account maccovius to be so senseless and weak a disputant as here he is represented to be . , that for mr baxters answer to that argument ( where the debt is paid , there discharge must follow ; by asserting the payment made by christ to be refusable , and the interest of sinners in that payment to be purely upon the performance of a condition . i have fully before in both parts of it demonstrated to be weak , and inconsistent with it self , and truth . that the interesting of sinners in the payment made by christ , at such and such a season , is from the sovereignty of god , and his free engagement sub termino for this end ; hath been also fully manifested . but secondly , mr baxter affirms , that to these arguments of maccovius , mr owen addes some in the place against grotius whereunto he was referred . to what end , you will say , doth mr owen adde these arguments ? why to prove that men are actually , and absolutly , justified upon the meer payment of the debt by christ before beleeving . but , fidem tuam ! is there any one argument in my whole book used to any such purpose ? do i labour to prove that which i never affirmed ? never thought ? never beleeved ? in what sense i affirmed that by the death of christ , we are actually , and ipso facto , delivered from death ( that is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , we have in due time , the time appointed , free and full deliverance thereby , without the intervention of any condition on our part , not absolutly procured for us by his death ) i have before declared . how much this comes short of actual and absolute justification , i need not now mention : i shall therefore only so far consider the answers given by mr baxter ; as they may seem to impair or entrench upon the main truth i assert , and that in the order by him laid down . these ( saith he ) mr owen layeth down . by death he delivereth us from death . answ. not immediatly , nor absolutly , nor by his death alone , but by that as a price , supposing other causes on his part , and conditions on ours , to concur before the actual deliverance . reply . to what end i mention that place of the apostle was before declared : by the death of christ we are immediatly delivered from death with that immediation which is proper to the efficiency of causes , which produce their effects by the way of moral procurement : that is certainly , without the intervention of any other cause of the like kind : and , absolutly , no condition being interposed between the cause and the effect , christs death , and our total deliverance , but such as is part of our deliverance , and solely procured by that death : though that death of christ be not considered as alone , that is separated from his obedience , resurrection , and intercession , when the work of redemption is assigned to it in the scripture . by the death of christ as a price : i suppose you understand his purchase , as well as his payment ; his merit , as well as his satisfaction ; or else this is a false notion of the death of christ , as the cause of our deliverance . all other causes concurring on the part of christ for our deliverance , are either not of the same kind with his death ; or , bottomed on his death , and flowing from thence ; so that summarily all may be resolved therinto . the conditions on our part , in the sense intended , are often mentioned , never proved ; nor i am perswaded will never be . but he addes : he saith the elect are said to die , and rise with christ . answ. not in respect of time , as if we died and rose at the same time , either really , or in gods esteem . not that we died in his dying , and rose in his rising . but , it is spoken of the distant mediate effects of his death , and the immediate effects of his spirit on us , rising by regeneration to union and communion with christ . so he . reply . i pass the , and , exceptions , notwithstanding , that of gods not esteeming of us as in christ upon his performance of the acts of his mediation for us , might admit of some consideration . the inference here couched , that these things are the immediate effects of christs spirit on us , therefore the distant and mediate effects of his death for us , is very weak and unconcluding . the death of christ procureth these things as a cause moral and impelling : the spirit worketh as an efficient , and therefore the same thing may be the immediate effect of them both , according to their several kinds of efficacy . and so indeed they are . our actual conversion , the efficient whereof is the spirit , is the immediate procurement of the merit of christ : see this at large in my treatise opposed . i know not any man that hath run out into more wide mistakes about the immediate effects of the death of christ , than mr baxter , who pretends to so much accurateness in this particular . he saith ( ads mr baxter ) christ hath redeemed us from the curse , being made a curse for us . answ. i explained before how far we are freed by redemption : he hath restored us , that is , paid the price , but with no intent that we should by that redemption , be immediately or absolutely freed . yet when we are freed , it is to be ascribed to his death as the meritorious cause , but not as the only cause . reply . a being freed so far , or so far , by redemption , and not wholly , fully , or compleatly , what ever men may explain , the scripture is wholly silent of . that christ in paying a price , had no intent that those he paid it for , should be immediatly or absolutely freed , is crudely enough asserted . of the immediateness of their delivery , i have spoken already . it hath as strict an immediation as the nature of such causes and effects will bear . if he intended not that those for whom he died should be absolutly freed , then either he intended not their freedom at all , and so the negation is upon the term freed : or the negation of his intention is only as to the qualification , absolutly , and so his intention to free them is asserted , and the affection of absolutness in that intention , only denyed . if the first be meant ; it is contrary to innumerable express testimonies of scriptures . it renders the son of god , dying with no determinate end , or designed purpose at all , in reference to them for whom he dyed : a thing we would not ascribe to a wise man , in a far more easie undertaking . if the second : i desire to know , what is this intention here assigned to our saviour ? he payd a price , or ransom for us , he bought and purchased us by his blood , to be a peculiar people to himself ; he redeemed us from the curse and wrath due to us , that we may be conditionally freed . all things intended under condition , are as to their accomplishment uncertain . the condition may be fulfilled , or it may not be fulfilled ; and therefore the thing intended thereon , can have no certainty as to its accomplishment , in the mind of the intender . this then is that which is ascribed to the lord jesus : making his soul an offering for sin , laying down his life a ransom for mercy , and tasting death , to free the children given him from death , praying together that those for whom he died , might be partakers of his glory ; yet was altogether uncertain whether ever any one of them , should at all partake of the good things , which in his whole undertaking of mediation , he aimed at . thus is he made a surety of an uncertain covenant , a purchaser of an inheritance perhaps never to be enjoyed , a priest sanctifying none by his sacrifice , &c. is the accomplishment of this condition , upon which freedom depends in the intention of christ , certain in his mind , under that intention ? i ask then , whence that assurance doth accrew ? is it from his foresight of their good using their abilities to fulfil the condition to them prescribed ? see then , whither you have rolled this stone ! the folly , and absurdity of this , hath been long since sufficiently discovered . but is it from hence , because by his death , he purchaseth for them , the compleating of that condition in them ? thus , he payes a price with intention that those for whom he payes it , shall be freed , by enjoying that freedom under such a condition as he procures for them ; and thereupon knows , that at the appointed time , it shall be wrought in them . what differs this in the close from absolute freedom ? further : feign some of them for whom christ died to fulfil this condition , others not ; and it will be more evident , that the greatest uncertainty possible , as to the issues of his death , must be assigned to him in his dying . the pretence of an effectual discriminating purpose of free grace , following the purpose of giving christ , promisuously for all , will not salve the contradictions of this assertion . but the truth is , this whole figment of conditional freedom , is every way unsavoury : that very thing which is assigned for the condition of our freedom , being it self the chiefest part of it : the whole indeed as here begun : potential , conditional , not actual , not absolute issues and effects of the death of christ , have been abundantly disproved already . that which follows in mr baxter from page , unto page . chap. . belongs not to me : being only a declaration of his own judgement about the things in hand : wherein , although many things are not only incommodiously expressed , to suit the un-scriptural method of these mysteris which he hath framed in his mind , but also directly opposite to the truth ; yet i shall not here meddle with it , refering them who desire satisfaction in this business , to a serious consideration of what i have above-written to this purpose . page . c. . he returns to the consideration of my assertion concerning our deliverance ipso facto , by the bloud of christ : and tells you , i do not understand mr owen his meaning : for he saith , that christ did actually , and ipso facto , deliver us from the curse and obligation ; yet we do not instantly apprehend and perceive it , nor yet possess it : but only we have actual right to all the fruits of his death . &c. so he . answ. the things of that treatise were written with the pen of a vulgar scribe , that every one might run and read : whence then it should be , that so learned a man should not understand my meaning , unless from his own prejudice , i know not : however , i have now so fully delivered my sense and meaning as to these things , that i hope no place remaineth for discreptation thereabout . but let us look a little into mr baxters enquiry after that , which he professeth not well to understand : ( saith he ) whether a man may fitly be said actually and ipso facto to be delivered and discharged , who is not at all delivered , but only hath a right to deliverance : i doubt . answ. to unriddle this , with most of the following exceptions , and to resolve his doubt so far as i am concerned , as having administred occasion thereunto , i shall transcribe the place from whence these difficulties are pretended to arise . the passage is in lib. . cap. . of that treatise , page , . as followeth : that actual freedom from the obligation doth not follow the satisfaction made by christ , cannot be granted . for by his death , he did deliver us from death : and that actually so far , as that the elect are said to die and rise with him : he did actually or ipso facto deliver us from the curse , by being made a curse for us . the hand-writing that was against us , even the whole obligation was taken out of the way , and nailed to his cross . it is true , all for whom he did this do not instantly actually apprehend and perceive it : which is impossible . but yet that hinders not ; but that they have all the fruits of his death in actual right , though not in actual possession : which last they cannot have until at least it be made known to them . as if a man pay a ransom for a prisoner detained in a forreign country ; the very day of the payment and acceptation of it , the prisoner hath right to his liberty , though he cannot enjoy it , until such time as tydings of it is brought unto him , and a warrant produced for his liberty . so that , that reason is nothing but a begging {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . dly , the satisfaction of christ by the payment of the same thing that was in the obligation , is no way prejudicial to that free gracious condonation of sin so often mentioned . gods gracious condonation of sin , comprizeth the whole dispensation of grace towards us in christ : whereof there are two parts : the laying of our sin on christ ; or making him to be sin for us , which was meerly and purely an act of free grace . the gracious imputation of the righteousness of christ to us : or making us the righteousness of god in him ; which is no less of grace and mercy : however that remission , grace , and pardon which is in god for sinners , is not opposed to christs merits , but ours . he pardoneth all to us , but he spareth not his only son : the freedom then of pardon hath not its foundation in any defect of the merit or satisfaction of christ , but in three other things : the will of god freely appointing this satisfaction of christ : joh. . . rom. . . in a gracious acceptation of that decreed satisfaction in our steads , so many , no more . in a free application of the death of christ unto us : remission then excludes not a full satisfaction by the solution of the very thing in the obligation , but only the solution or satisfaction of him to whom remission is granted , &c. all that is here affirmed , may be reduced to these heads : actual freedom from the obligation is the immediate fruit of the death of christ : understand such an immediation , as i have often described . hence , christ is said actually or ipso facto to deliver us , because our deliverance which is to be accomplished sub termino , is the infallible , absolute , immediate issue and product of what he did for us . actual and ipso facto , are opposed to the intervention of any such thing , as should make our deliverance to be only potential , or conditional . those for whom christ doth work this deliverance , are not as to a simulty of time actually delivered : they neither enjoy , nor are acquainted with any such deliverance until the appointed time be come , but have actual right thereunto , to possess it in due season . this being the sum and plain intendment of that place , i suppose there will not need any operous endeavour to remove the objections that are laid against it : and therefore to that before expressed , i say , christ hath actually and ipso facto procured our deliverance : hence we have actual right unto it , but not actual possession of it : and where the difficulty of this should rest , i know not . men may as oft as they please create contradictions in their own minds , and entangle themselves with doubts in the knots which themselves have tyed . but , ( saith he ) knowledge and possession of a deliverance are far different things . answ. he maketh them so , who plainly intimates , that the reason why it is not apprehended , is , because it is not possessed : and alwayes speaks disjunctively of them . besides , this proposition of the distance of these two , is not universally true , as i could easily demonstrate . our knowledge therefore ( he ads ) doth not give us possession : so that the similitude sails : for it is the creditors knowledge and satisfaction that is requisite to deliverance : and our creditor was not in a far and strange country , but knew immediatly , and could either have made us quickly know , or turned us free before we had known the cause . answ. whether or no , or how far knowledge gives us possession , i shall not now dispute : only considering in what sense knowledge is here used ; and often in the scripture , the deliverance also spoken of , being such , as no small part thereof consists in this knowledge , and without it ( in the seed at least ) is not , i cannot but say , that such kind of affirmations in things of this weight , are very slender proofs : yea further , whereas the enjoyment of this deliverance is either as to the being of it , or to the comfort of it ; the latter is given us by this knowledge meerly , the former consists therein mainly , joh. . . similitudes are allowed their grains to make them current : but yet , as our creditors knowledge and satisfaction is required to our deliverance , so not that only ; but ours also , as to our actual enjoyment of it . it is true , he could have made us quickly know it : but who hath been his counsellour ? this is left to his sovereign and free disposal , our deliverance being purchased to be made out in the season thereby appointed . but , that god could have made us free , before we knew the cause , ( supposing his constitution of the way of salvation revealed in the bloud of jesus , which lies at the bottome of all these disputes ) is a most anti-evangelical assertion , and diametrally opposed to the whole way of gods dealing with sinners . but he addes , neither can it be understood how god can so long deny us the possession of heaven , if we had such actual absolute right so long ago , which seems to me to express a jus ad rem , and in re . answ. i love not to enquire into the reason of gods actings , which are according to the counsel of his own will : and yet think it not very difficult to conceive how a son is for a season kept as a servant , though he be heir of all . he speaks as though this deliverance lay all in heaven , whereas it is here fully enjoyed on the earth though not in all the degrees of the fruits thereof . if the right wherof we speak were jus in re , i see not well indeed how god could keep us from the possession of it as mr baxter sayes : a man cannot be kept long from what he hath . but saith he , if he mean a right to future possession , i do not see how right and possession should stand at so many yeers distance : to have right to gods favour , and possession of that favour seem to me of neerer kin . except he should think that possession of favour is nothing but the knowledge or feeling of it : and that faith justifieth only in loco conscientia : but i will not censure so hardly until i know . answ. if at so many yeers distance it may not be allowed , he had done well to express at how many it might . for my part , placing this right upon the purchase of christ , ( as before , ) and possession in the actual enjoyment of the fruits of that purchase ; then refering the distance between them to the good pleasure of god , who had granted and established that right to an enjoyment sub termino , i see no difficulty , no perplexity in this at all . that no small portion of favour consists in a sense and knowledge of the kindness of god in its actings terminated upon the conscience , i must beleeve , whatever mr baxter be pleased to censure . it is far more facile to give the hardest censures , then to answer the easiest arguments . the place where faith justifieth i am not so solicitous about , as the manner how : which of all other wayes commonly insisted on , i conceive not to be ; as it is our now obedience : yet that in this work , it looks further then the conscience , i easily grant . the most of what is subjoyned to these exceptions , is fully answered in what went before . as much as possible , i shall avoid all repetitions of the same things : only whereas he affirmeth , that to have right to justification , and to have possession of it , is all one ; i must needs enter my dissent thereunto : which may suffice until it be attempted to be put upon the proof . if he shall say , that a right to a future justification at the day of judgment , is the same with the possession of present actual justification , it is neither true , nor any thing to the business in hand . in the close , he shuts up this discourse , and enters into another ; giving in his thoughts about the immediate effects of the death of christ : a matter wherein he pretends to great accurateness , censuring others , for not being able to distinguish aright of them , and so to spend abundance of labour in vain , in their discourses thereabout . particularly here he denyes ( and calls it a dangerous errour to suppose ) that actual remission and justification are immediate effects of his death , or any right thereunto , which he attempteth to prove by sundry arguments . of the effects of the death of christ , and what relation they all stand in thereunto , i have spoken at large before . now because actual remission is denyed to be an immediate effect of the death of christ , and so a potential remission not once mentioned in the book of god is tacitely substituted in the room thereof , and this also in opposition to what i had delivered , i shall briefly consider his arguments , and so give an end to this debate . argum. what right soever god giveth unto men in things supernatural ( such as justification , remission , and adoption ) he giveth it by his written laws . but by these laws he hath given no such thing to any unbeleevers , such as are the elect before conversion : therfore , &c. the major is evident : gods decree giveth no man a personal right to the mercy intended him . and for the minor , no man can produce the scripture giving to unbeleevers such a right . answ. taking the laws of god in the strict and proper sense , and it is so far from being a truth , that what right god gives to any , he gives it by his written laws ; that indeed the laws of god give no right to any one , concerning any thing , whether supernatural or otherwise . the end of the law is not to give right , but to exact obedience : and that chiefly if not upon the sum , solely . the usual proper genuine signification of gods laws , being his revealed will for our obedience , i know not why mr baxter should bring them in , in the latitude of his single apprehension to be a medium in an argument . hence , here is not a sufficient annumeration of causes ; the promises of god are to be added , and those either made to us , or to any other for our good . but , that the decree of god gives to no man a right to the thing concerning which the decree is , is so far from being a sufficient proof of the major , that it is in it self very questionable , if not unquestionably false . that the decree gives not being and existence to the things concerning which it is , is an old rule . that no right should from it arise , unto that thing by vertue thereof , is not yet so cleer . right is but jus . jus est quod justum est . if it be just or right , that any one should have such a thing , he is said to have a right thereunto . now , supposing the decree of god , that a man shall , by such means , have such a thing , is it not just , equitable and condecent unto righteousness that he should have it ? but yet further , we are not at all speaking of a right founded on gods decrees , ( which considering what was proposed to be proved by this argument ; i wonder how it found any mention here ) but upon two other things . the covenant of god with christ about the pardoning , justifying , and saving of those , for whose sin he should make his soul an offering : which covenant respecting christ as mediator god and man , is not to be reckoned among the meer decrees and purposes of god , containing in it self al those promises and engagements wheron the lord jesus in the work of redemption rolled himself . now in this covenant , god engaged himself ( as i said before ) to make out to those for whom christ undertook , whatsoever was the fruit of his purchase , and that was what in his good pleasure was assigned thereunto . and this is the first bottome of this right . the purchase of christ being compleated by the performance of all things by divine constitution thereunto alotted , and himself acquitted and exonerated of the whol debt of their sin for whom he suffered , which was charged on him ; he makes demand of the accomplishment of the forementioned engagement made to him , concerning the freedom and deliverance of the persons whose sins were laid on him , and whose bringing unto glory he undertook . on these two , i say it is , that our right to the fruits of the death of christ , even before beleeving , doth depend : from hence at least it is right and equal , that we do in the time appointed enjoy these things . yea to say , that we have right upon beleeving to the fruits of the death of christ affirmed universally , can only be affirmed of a jus in re , such a right , as hath ( at least in part ) conjoyned actual possession , beleeving it self being no smal portion of these fruits . this argument then being fallacious , omitting the chief causes in annumeration , concludes not the thing proposed . besides it is in no small measure faulty , in that the first thing proposed to be confirmed was , that remission of sin , and justification are not the immediate effects of christs death , whereof in this argument there is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . argum. . if god hate all the works of iniquity , and we are all by nature the children of wrath , and without faith it is impossible to please god , and he that beleeveth not is condemned already , then certainly the elect while they are unbeleevers , are not actually de facto , no nor in personal right delivered from this hatred , wrath , displeasure , and condemnation : but , ergo . answ. this argument , for what indeed it will prove is handled at large in my treatise of redemption , as also re-urged in the pages foregoing . against actual justification from eternity , it hath its efficacy . it doth also conclude , that the elect whilest unbeleevers , are not actually and de facto put in possession of the issues of love , faith being with the first of them . but , that they have not upon the grounds forementioned , a right to these things . or , that justification is not the immediate effect of the death of christ ( being the sole things in question ) it hath the same unhappiness with the former , not once to mention . argum. . if we are justified only by faith , then certainly not before faith . but we are justified only by faith . ergo . answ . if i mistake not , it is not justification before faith , but a right to the fruits of the death of christ before faith that is to be proved . that justification is not the immediate effect of the death of christ to which ends for this argument , valeat quantum valere potest : to me , it comes not within many miles of the thing in question . so that with the absurd answers supposed thereunto , we passe it by . the like also i am enforced to say of the two other that follow , being of the same length and breadth with those foregoing , too short & narrow to cover the things in question so that though they may have their strength to their own proper end , yet as to the things proposed to be proved , there is nothing in their genuine conclusions looking that way . if i might take the liberty of ghessing , i should suppose the mistake which lead this author to all this labor in vain , is , that the immediate effects of the death of christ must be immediatly enjoyed by them for whom he died . which assertion hath not indeed the least colour of truth . the effects of the death of christ are not said to be immediate , in reference to others enjoyment of them , but unto their causality by that death . whatever it be , that in the first place is made out to sinners for the death of christ , when ever it be done , that is the immediate effect thereof , as to them : as to them i say , for in its first tendency , it hath a more immediate object . if mr baxter go on with his intentions about a tract concerning universal redemption , perhaps we may have these things cleered : and yet we must tell him before hand , that if he draw forth nothing on that subject but what is done by amiraldus , and like things to them , he will give little satisfaction to learned and stable men , upon the issue of his undertaking . i shall not presume to take another mans task out of his hand , especially one's who is so every way able to go through with it ; else i durst undertake to demonstrate that treatise of amiraldus , mentioned by mr baxter , to be full of weak and sophistical argumentations , absurd contradictions , vain strife of words ; and in sum to be , as birthless a tympanous endeavour , as ever so learned a man was engaged in . for the present , being by gods providence removed for a season from my native soyl , attended with more then ordinary weaknesses and infirmities , separated from my library , burdened with manifold employments , with constant preaching to a numerous multitude , of as thirsting a people after the gospel , as ever yet i conversed withal ; it sufficeth me , that i have obtained this mercy , briefly and plainly to vindicate the truth from mistakes , and something further to unfold the mystery of our redemption in christ , all with so facile and placid an endeavour , as is usually upon the spirits of men , in the familiar writings of one friend to another . that it hath been my aim to seek after truth , and to keep close to the forme of wholesome words delivered to us , will ( i hope ) appear to them that love truth , and peace . dublin-castle , decemb. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . finis . errata . the author having no opportunity to attend the press , and being absent many miles during the printing the most part of it , finds the accenting of sundry greek expressions omitted , with other mistakes , which he desireth the reader to correct as followeth : pag. . l. . r. have . p. . l. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. . l. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , so also in other places . l. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. . l. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. . l. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. . l. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. . l. . hudled . p. . l. . alius . p. . l. . now . p. . l. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. . l. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. . l. . observed . p. . l. . not all the thing . l. . to any . p. . l. . now the . p. . l. . now he . p. . l. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . l. . pressures . p. . l. ult. pactional . p. . l. . contradiction . p. . l. . oblation made . p. . l. . that ever i. l. . feigne . p. . l. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. . l. . of god , is thus held out . l. . analogie . l. . fturition . p. . l. ult. actuate their own . p. . l. . concluded . p. . l. . preceed . p. . l. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. . l. . many . p. . l. . disceptation . p. . l. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . p. . l. . foro conscientiae . p. . l. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . pag. . in the margin , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . notes, typically marginal, from the original text notes for div a e- display of armin. salus electorū sanguis iesu . salus elect. rom . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : ignat. ad phi●ad . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . homer iliad . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} v. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eph. . , , . haereses , de quorandam infirmitatibus habēt , quod valent , nihil valētes , si in bene valentem fidem in currant . tertul. de praesc . ad haer. mat. . . notes for div a e- answ . answ . pa. , answ . answ . answ . answ . answ . answ . answ . answ . answ . answ . answ . a distinguenda sunt tria momenta divinae voluntatis . primum est , ante christi mortem positam aut re ipsa , aut in decreto dei , et praescientia . in hoc momento iratus peccatori est deus , sed ita , ut non aversetur omnes . irae deponendae vias , ac rationes . b secundum momentum est , posita jam christi morte , in quo deus jam non constituit tantum , sed & promittit iram se depositurum . c tertium est , cum homo vera fide in christum credit , et christus ex foederis formula credentem deo commendit . hic jam deus deponit iram , hominemque in gratiam recipit . de satisfact. . christi . cap. . d ps. . exod. . . sam. . job . . psa. . , . isa. . . e king. . isa. . tim. . f quidcunque negat aliquid de deo , quod ei convenit , vel asserit de eo , quod ei non convenit , derogat divinae bonitati , & est blasphemus . thom. . ae . q. . a. . c. g libra voluntas ulciscendae injuriae . quae dicuntur {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , intelligenda sunt {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . amor , et gaudium , & alia ejusmodi , cum attribuuntur deo , significant simplicem actum voluntatis , cum similitudine effectus , absque passione : aquin. . q. . a. . eph. . . h arm. disp. pub . de natu . dei . thes. . i ep. . answ . k aliud est mutare voluntatem , aliud velle aliquarum rerum mutationem . l mat. . ●● tim. . ep. . , . ep. . , . col. . . joh. . . &c. eph. . phil. . heb. . m cum voluntas sit ejus essentia , non movetur ab alio à se , sed à se tantum , eo modo loquendi , quo intelligere , et velle , dicitur motus , et secundum hoc plato dixit , primum movins movet seipsum : aq. p. . q. . a. . a. . answ . answ . omnes illi pro quibus christus ex intentione dei satis fecit , sunt deo reconciliati . i. e. in favorem saluti ferum aliquo modo restituti . ames . antisinod . p. . si de debitum quaeratur ▪ respectu creaturae in deum cadere non potest : nisi ex aliqua suppositione ipsi deo voluntaria et libera : quae non potest esse nisi promissio aut pactio aliqua , ex quibus fidelitatis aut justitiae debitum oriri solet : suares . relect. de lib. div. volu . disp . l. di. sec. . n. . nulla justitia proprie esse potest , ubi nulla intercedit obligatio : deus autem nulla obligatione tenetur , antequam ipse fidem suam astringat : ergo ante promissionem nulla justitia etiam distributiva in deo reperitur . vas . n. . q. . a. . disp. . eph. . gal. . joh. . rom. . eph. . col. . , , . psal. . cor. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . lex aut punit , aut vetat , aut permittit , aut consulit , aut hortatur : f. de leg. joh. . . decretum nil ponit in esse , praedestinatio in praedestinato aquin. eph. . . pet. . . cururceus exit . isa. . , , , , . joh. . . tim. . . joh. . heb. . . the law unsealed: or, a practical exposition of the ten commandments with a resolution of several momentous questions and cases of conscience. by the learned, laborious, faithful servant of jesus christ, mr. james durham, late minister of the gospel at glasgow. practical exposition of the x. commandments. durham, james, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing d estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the law unsealed: or, a practical exposition of the ten commandments with a resolution of several momentous questions and cases of conscience. by the learned, laborious, faithful servant of jesus christ, mr. james durham, late minister of the gospel at glasgow. practical exposition of the x. commandments. durham, james, - . owen, john, - . jenkyn, william, - . the second edition revised and corrected, to which are prefixed the commendatory epistles of two famous english divines, dr. owen and mr. jenkyn: there is also affixed an alphabetical table of the principal matters handled in the whole book; likewise the errata that are escaped in the third edition, they are printed and amended in their right place in this second edition. [ ], , [ ] p. printed by robert sanders, printer to the city and university, and are to be sold in his shop, glasgow : . reproduction of original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng ten commandments -- commentaries -- early works to . conscience -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion the law unsealed : or , a practical exposition of the ten commandments . with a resolution of several momentous questions and cases of conscience . by the learned , laborious , faithful servant of jesus christ , mr. james durham , late minister of the gospel at glasgow . thy commandment is exceeding broad . psalm . . the second edition revised and corrected , to which are prefixed the commendatory epistles of two famous english divines , dr. owen and mr. jenkin : there is also affixed an alphabetical table of the principal matters handled in the whole book ; likewise the errata that are escaped in the third edition , they are printed and amended in their right place in this second edition . lord let glasgow flourish through the preaching of thy word . glasgow , printed by robert sanders , printer to the city and university , and are to be sold in his shop . . to the right honourable , truly noble , and renownedly religious lady , my lady marquess of argile . noblest madam , had it so seemed good to the soveraign , holy , and infinite wise god , he might at the first moment of his peoples conversion , have quite expelled all , even the very least remainders of indwelling corruption , and perfectly conformed them to his own image in holiness ; but he hath in the depth of his insearchable wisdome , otherwise disposed for ends best known to himself : concerning which ( what ever may be , even here , our strongely-probable , and , in a good measure , quieting conjecturs as to some of them ) it will be our wisdom to make a reference for full satisfaction to the day of that great solemn and celebrious general assembly of the first-born , wherein all such references shall be called and satisfyingly discussed : and seeing he hath thought it fit that some relicts of sin ( but exauctorated of its ringe and dominion ) should indwell ; and that thereby the spiritual constitution of sojourning-saints should be a mixture of grace and corruption ( each of these , notwithstanding , retaining still its own natural irreconcileable antipathy with the other , and lusting against the other ; so that in all their actings , both gracious and sinful , they are still divided ; and neither one , as they were before regenerating grace , nor as they shall be in glory ) its highly congruous and sutable to the same ins●nit wisdom , that there should be a proportionable and correspondent mixture in the dispensations of his providence towards them while one this side , heaven , some more smiling , and some more cross : the flesh and unregenerate part requiring crosses to whip it up , and drive it forward ; and the spirit and regenerate part calling for them also , to keepit awake and on its guard , against the surprising prejudice and hurt it may sustain from the restless ill neighbour , and troublesome companion , a body of death , that cleaveth close to them , as a girdle doth to the loins of a man , by reason of which they have not many hours , let be days , to do well to an end : when their constitution cometh to be purely grace , perfectly defecat and refined from all the dreggy and dro●sy mixture of indwelling corruption then will their lot be pure solace and joy , even perfection & perpetuity of joy , without any the least mixture of sorrow or trouble of what ever sort ; but till then ( and blessed eternally be god , it is not long to that , even but a moment ) trouble and sorrow , less or more , will wait on them who through much tribulation must enter into the kingdom of god ▪ yet on a just reckoning there will be found no real nor well grounded reason of dissatisfaction with this wise disposal of divine providence , since he never afflicteth , nor are they in heaviness through one or more , or even manifold temptations ; but when there is need , and such need that a few serious reflections will constrain the patient to acknowledge it , and to say , this same particular cross so and so circumstantiated , could not well have been wanted without a greater prejudice ; nay , considering the inseparable connection that god in his eternal and unalterable decree , hath established betwixt the end and all the means that lead to it ; when ever such and such a cross is actually met with , there is ground to think that it is as necessary as the salvation of the christians is ▪ that cross being appointed as one mean with others , to bring about the purposed end , to wit , the salvation of such a person : which one consideration ( that they are appointed thereunto , as the apostle , writing to the thessalon●ans , asserteth ) well pondered , would contribut , not a little to reconcile the most sadly crossed and afflicted children of god , a great deal more to their respective crosses ; and would make them to be taken up and borne more patiently , pleasantly , and chearfully ; and would with all make them to look out on them with a less formidable & more amiable aspect than ordinarily they do . and since , in the second place , all there afflictions are afflictions only of this present time , for a season , and but for a moment , not protracted according to desert one minute beyond death , let be eternities length ; since moreover the heaviest loads , and greatest measures of them are but light and moderate afflictions , and his severest correctings of them are in measure with judgment and discretion ; he stayeth his rough wind in the day of his east wind , and doth in great wisdom suite and proportion the tryals of his people to their strength and standing ; in his faithfulness , not suffering them to be tempted above what they are able , but with the temptation making a way to escape that they may be able to bear it : it s not his manner to put new wine into old bottles , nor to sew a piece of new cloath unto an old garment . he that teacheth the husband man discretion , about the fit time and season of plowing , tilling , sowing , harrowing , and reaping of every kind of seed and grain , according to its nature ; and how to thresh out these several sorts of seed & grain by fit means and instruments , can , being wonderful in counsel , and excellent in working , with infinitely more wisdom , skill , judgment , discretion , and tenderness , pitch the fittest seasons , kinds , measures and durations of his people afflictions , according to their several necessities , dispositions , standings , capacities , and abilities . and since withal , our soveraign lord the king , the king of saints , out of the absoluteness of his dominion , and the super-aboundance of his richest grace hath imposed upon every cross that his people meet with , not excepting ( to say so ) vessels of the greatest burden of affliction that sail up and down the sands , as it were , of the troublesome sea of this world , the tole and custom of some spiritual good to be payed to them ; allowing , warranting , and commanding them by his commission granted to them under his great seal for that effect , to demand , require , and exact it from every occurring cross and affliction : and if there shall be any demur or delay , let be seeming denyal to pay this custom to wait and search for it , and with a piece of holy peremptoriness , to persist in the exacting of it , as being most certainly , without a possibility of misgiving , to be got therefore which the commission ( more and more endeavoured to be really believed and made use of according to the granter's mind ) should be produced ; wherein he hath given the highest security that all things ( having a special look at all their afflictions , as the context , in the confession of most , if not all judicious commentators putteth beyond debate ) shall work together for good to them that love god , and are the called according to his purpose ; where he hath , to speak so with reverence to his majesty , condescended some way , to abridge his own soveraignty and absolute dominion , ingaging himself by covenant , that though he may do what he will , yet he shall will to do nothing but what shall be for his peoples good ; so that in all his dispensations towards them , his absolute dominion and his good will shall be commensurable , & of equal extent , the one of them never to be stretched one hairs breadth beyond the other ; and even in the most dark , involved , intricate , abstruse and mysterious providences wherein they can read and take up least of his mind ; and wherein he ( seeming to walk either in the greatest absoluteness of his dominion , or in the sharpest severity of his justice ) refuseth to give a particular account of his matters and motions , hath wonderfully stooped & condescended to give this general , sweetly-satisfactory account , that they shall work for good , even their spiritual good and profit , the purging of sin , and their further participation of his holiness : o! that all the graciously sincere lovers of god , and the effectually called according to his purpose , might from the lively faith of this , be perswaded and prevailed with , to set themselves down at the rece●t of these customs from the many crosses and afflictions that come in their way , with a fixed resolution to suffer none of them to pass without paying the custom imposed by the king ; the faithful , diligent , close , and constant following of this imployment would inspeakably inrich , and more than make up all their losses , infinitly beyond what gathering in the customs of the rarest and richest commodities of both the in●●es could possibly do , were they all ingrossed and monopolized to that most honourable society of the godly ; and would help them to bear out a great spiritual rank and port , sutable to the state of the king , and as it becometh them that are priviledged to be collectors of such customs under him. it is now , noble madam , a long time , not far from towards . years ( what ever was before ) since your ladyship was known by some to be helped , through grace , seriously to sit down at the receit of these customs from the cross and afflicting dispensations which then occurred to yo● , whereby ye did observably improve , better , and increase your spiritual stock and state , some-way to the admiration of standers by ; and since that time , for most part of it , you have been in the holy providence of god , tryed with a tract of tribulations , each of them more trying than another ; and some of them such , that i think ( as once the blest author of this treatise on occasion of a sad & surprising stroak , the removal of the desire of his eyes , his gracious and faithful wi●e , after a whiles silence , with much gravity and great composure of spirit , said , who could perswade me to believe that this is good , if god had not said it : ) if all the world had said and sworn it , they could very hardly , if at all , have perswaded you to believe that they were good : but since god , that cannot lye , hath said it , there is no room left to debate or doubt of it , let be to deny it ▪ and if your ladyship ( as i hope yo● haue ) hath been all this while gathering up the customs 〈◊〉 spiritual good and gain , imposed upon these many , various , and great tribulations , wherewith the lord , no doubt , on a blessed design of singular good to you , hath thought fit to exercise you beyond most persons living , at least of your so noble station and extraction : o! what a vast stock and treasure of rich and soul-inriching precious experiences of the good and profit of all these afflictions and tribulations must you needs have lying by you ? what humility and soft walking , what contrition and tenderness of heart ; what frequency and fervency , what seriousness and spirituality in prayer ? what sitting alone and keeping silence because he hath done it ? what justifying of god , and ascribing righteousness to him in all that he hath done ? what sweet soli-loquies communings with the heart one the bed , self-searchings and examinations ? what delight-some meditations on god , and on his law ? what mortification of lusts , what deadness and denyedness to , and what weanedness from all creature-comforts and delights of the sons of men ? what solicitous securing of the grand interest amid'st these shakings-loose of all other interests ? what coveting of , and complacency in fellowship with god the father , and with his son jesus christ , while your other fellowship is made desolate ? what accounting of all things , so much in account amongst men , to be but loss and dung in comparison of the excellency of the knowledge of jesus christ the lord ? what growing disconformity to the world , by the renewing of your mind ? what transforming into the image of god from glory to glory , as by the spirit of the lord ? what examplary holiness in all manner of conversation ? what postponing of all particular & self-interests to the publick interest of his glory ? what waitings and longings for the coming of his kingdom ? what desires and designs faithfully to serve your generation according to his will ; and when that is done , what groanings to be uncloathed and cloathed upon with your house from above ? and what lively longings , with sweet submissions to his will to be dissolved , and to be with jesus christ , which is best of all ? how much in the mean time of a stranger 's and pilgrim's deportement with published practical plain declarations to the world that this is not your country ? but that you are in expectation of one , even a heavenly country , so that god is not ashamed to be called your god ? finally , what practical and experimental knowledge of , and clear insight in that notable and none-such art of making out of god , and making up in him what is missing amongst the creatures ? a little of whom can go far , inconceivably far , to fill up much empty and voyd room , through the removal of many and most choice creature-comforts ? what possible loss or want is it that cannot be made up in him ? who is god all-sufficient , and in whom , what-ever is desirable and excellent amongst them all , is to be found in an eminently transcendent , and infinitely more excellent way ; and from whom , as the inexhaustibly full fountain , and incomprehensibly vast , immense , shoarless , boundless , and bottomless ocean of all delightful , desirable , imaginable , and possible perfections , the small drops , and little rivulets of seeming and painted perfections scattered amongst the creatures , issue forth : o! beautiful and blest fruits of afflictions , yet not brought forth by afflictions of themselves , but by his own grace working together with , and by them ; a part of whose royal and incommunicable prerogative , it is ( not communicate nor given out of his own hand to any dispensation , whether of ordinances , or of providences more smiling or more cross , abstractly from his blesing and grace ) to teach to profit . if your ladyship be not thus inriched , and if your stock and revenue be not thus bettered , i take it for granted that it is your burden , and more afflicting to you than all your other afflictions ; & that it is with-all singly aimed at by you , and diligently driven as your greatest design in the world . i could from my own particular certain knowledge and observation , long agoe , and of late ( having had the honour and happiness to be often in your company , and at some of the lowest ebbs of your outward prosperity ) and from the knowledge of others more knowing and observing than i , say more of your rich incomes of gain and advantage , of your improvements , of the countervailings of your dammage , and of the up-makings of all your losses this way , than either my fear of incurring the construction of a flatterer with such as do not know you as i do , will permit ; or your christian modesty , sobriety , and self-denyal will admit ; and to undertake to say all that might truly , and without complementing ( too too ordinary in epistles dedicatory ) be said to this purpose , would be thought by your lady-ship as far below you to crave , or expect , as it would be above me suitably to perform . now madam , being fully perswaded that this savoury , sound , solid , soul-searching , and soul-setling treatise , will be acceptable to , and improved by your ladyship , for furtherance of this your spiritual good and advantage , beyond what it will be to , and by most others : i find no need of any long consultation with my self , to whom to address its dedication , you having in my poor esteem on many accounts , the deserved preference of many ( to say no more ) ladys of honour now living ; and since with-all i nothing doubt , had the precious , and now perfected author been alive , and minded the publication of it with a dedication to any noble lady , your self would have been the person , of whom , i know , he had a high esteem , having himself , before his death , signified his purpose of dedicating his piece on the canticles to your lady-ships noble and much noted sister in law , my lady v●-countess of kenmure . it needs no epistles of commendation to you , who was so throughly acquainted with its author ; the reading of it will abundantly commend it self , and as a piece , though posthumous , of his work , commend him in the gates . i shal only now say , which will much indear it to you , and to all the honest-hearted students of holiness , that it is for most part , very practical ( and what is polemick in it ) at that time much called for ) is by a true information of the judgement directly levelled at a suitable practise ) and your ladyship knoweth that the power , yea , the very soul & life of religion lyeth in the dew practise of it ; and indeed we know no more in god's account than we do through grace , singly and seriously design and endeavour to practise ; they all and they only having a good understanding , that do his commandements , and to do , and keep them , being his peoples wisdom and vnderstanding in the sight of the nations who here of these statutes , and are constrained to say , surely this is a wise and vnderstanding people ; the greatest measure of meerly apprehensive and speculative knowledge of the truths and will of god , doth not make truly wise , because not wise to salvation , nor evidenceth the persons that have it to be really happy , the lord not having pronounced them to be such that only know , but who knowing these things do them ; though , alase , many not at all , or but very little considering this seek to know only , or mainly , that they themselves may know , or that they may make it known to others that they do know ( a notable disappointment of the end of all sound scripture-theologie , which is as to the whole , and every part , head and article thereof , practise , and nor mere speculation ) the great soul-ruining practical error of many professors of this knowing age upon the one hand ; as there is another error in practise , lamentably incident to not a few well-meaning souls , on the other hand , whereby desiring and delighting only to hear , read , and know what speaks to their present case and spiritual exercise , or immediatly presseth somewhat in practise , they much weary of , and listen but little to what serveth for more full and clear information of their judgments in the literal meaning of the scriptures , in the doctrinal part of religion , and in what may increase , better , and advance their knowledge in the principles thereof , till they be sound in the faith , established in the present truth , and have their loins girt about with it ; whereby it comes to pass , that although some such may , through grace , have chosen the better part which wil not be taken from them ; yet they are not only through their ignorance filled with many confusions , and with perplexing , and almost inextricable fears and doubts about their own spiritual state and condition , but are also eminently exposed to the dreadful hazard of being catched and carryed a away as a ready prey , by every error and sect master , plausibly pretending but any the least respect to the practise and power of godliness ; which hath been very prejudical to the church of god in all ages , and most observably in this , as ther is much ground to fear it may yet further be , if we be tryed with warm and sutable tentations . happy therefore , yea , thrice happy they , who are by the skill and conduct of him that is given to be a leader and pilot to his people , helped to stemm the port , and to steer a streight & steddy course betwixt the shelves & rocks of these extreams , on the right and left hand , on which thousands have spilt and made shipwarck ; and to make it their business as to seek diligently after knowledge of the truths of religion ; to cry and lift up their voyce for it as for silver and for hid treasure ; and to run to and fro thorow the use of all divinely appointed means that knowledge may be increased ; so , vigorously to drive it as their design , to practise all they know , and to have their practise foot-side with , and marching up , the full length of their knowledge and profession . that your ladyship may more and more ( as you , through grace , already in a great measure do ) thus stemm the port , fetching some more wind to fill your sails from god's blessing on this judgement-instructing and affection-moving practical treatise , till you arrive with a plerophory of faith with up-sails top and top-gallant , at that peaceful port and heavenly harbour of rest , prepared for the people of god , is the serious desire of noble madam , your ladyships much obliged , and devoted servant for christs sake . to the christian reader . the subject matter of this treatise must without all controversie be passing excellent , it being not only a portion of divinely-inspired scripture , but such portion of it as is the moral law ; the most straight infallible , perfect , an perpetually ▪ binding rule of life and manners , that short summary and abrid gment of all called ▪ for duties and forbidden sins ( whatever s●●inions ( with whom anabaptists and arminian-remonstrants on the matter joyn hands ( on a woeful design to transform the gospel into a new law or covenant of works , that thereby in place of the righteousness of faith , and righteousness of works may be established , by their alledged supplements and amendments of , and addi●aments to it , to be made in the new testament ; and papists by their vainly boasted-of works of super-e●ogation and counsels of perfection , whereby they would have the law out done by doing more than it requireth , audaciously averr to the contrary ; ) even these ten-words ( afterward contracted by the lord christ into two words or commandments ) immediatly pronounced by god himself , and twice written with his own finger on tables of stone , comprising a great many various matters and purposes ; so that it may without any the least hesitation or hyperbole be asserted , there was never so much matter and marrow , with so much admirably-holy , cunning , compended , couched , and conveyed in so few words , by the most laconick concise , sententious and singularly significant spokesman in the world : and no wonder , since it is he that gave men tongues , and taught them to speak , that speaketh here , who hath infinitly beyond the most expert of them , ( being all but battologists and bablers , beside him ) the art of speaking much , marvellously much in few words ; and would even in this have us according to our measure humbly to imitate him : and no doubt it is one of the many moe , and more grosse evidences of the declension of this generation from the ancient , lovely , and laudable simplicity , that many men forgetting that god at first appointed words to be the external signs of the internal conceptions of their minds , and foolishly fancing that because they love and admire to hear themselves talk , others do or are obliged to do so ; affect to multiply , words , if not without knowledge , yet without necessity , and with vast disproportion to the matter ; and whereas a few of their words rightly disposed , might sufficiently serve to bring us to the very outmost border and boundary of their conceptions , and also to make suitable impressions of them ( all the end of words ) yet ere we can come that length , we must needs wear away our time , and weary our selves in wandring through the wast wilderness of the unnecessary and superfluous remainder of them : and this doth usher in , or rather is ushered in , by other piece of neighbour-vanity , whereby men wearing of wonted and long worn words , though sufficiently significant , grow fond upon ●ovel , new coyn'd and never before heard of ones , stretching their wit ( if supperfluity of words , though both n●w and neat , be worthy to be placed amongst the productions of wit ; for thereby we are made never a whit the wiser , nor more knowing ) and putting their invention on the tenters to find out ( no new matter but ) n●w words , whereby often old , plain and obvious matters are intricated and ob●cured , at least to more ordinary readers and hearers , a notable perversion of the end of words for which the instituter of them will call to an account ; neither are they satisfied with such curi sity in coa●ser and more comm●n matters ▪ but this alien and fo●raign , yea even romantick and wanton stil● of language is introduced into , and malepartly obtruded upon theologick● and most sublimely spiritual purposes , whether discoursed by vive voyce , or committed to writing ▪ ( which ought i grant to be spoke as becometh the oracles of god , with a grave appositness , of phrase , keeping some proportion with the majesty of the matter , that they may not be exposed to cont●mpt by any unbecoming incongruity or baseness ) by which it cometh to pass to the inspeakable prejudice and obstruction of edification , that many in their niceness , n●useating ▪ form of simple and sound words , are ready to ●iss and ho●● off the theater of the church the most precious and profitable points of truth though abundantly beautiful , majestick and powerful in their own native spiritual simplicity , ●s unfit to act their part , and as being but dull and blunt things , if not altogether unworthy to be owned ▪ and received as truths ; if they appear not , whether in the pulpit or press , cloathed with this strange and gaudi● attire , with this comedians coat dressed up with the feathers of arrogant humane eloquence , and be ▪ daubed with this rethorick and affectedly belaboured elegancy of speech ( which our truly , manly , and magnanimous christian-author did undervalue : and no great wonder , since even the heathen moral philosopher senec● did look at it as scarce worthy of a man ; for writing to his lucil●us , he willeth him in stead of being busied about words to cause himself have a feeling of the substance thereof in his heart ; and to think those whom he seeth to have an affected and laboured kind of speech to have their spirits occupied about vain things ▪ comparing such to diverse young m●n well trimmed and frizli● , who seem as they were newly come out of a box ; from which kind of men nothing firm nor generous is to be expected . and further affirmeth that a vertuous man speaketh more remis●y , but more securely , and whatever he saith ●ath more confidence in it than curiosity ; that speech being the image of the mind , if a man disguise and polish it too curiously , it is a token that the speaker is an hypocrit and little worth : and that it is no manly ornament to speak affectedly ) nay , this hath of late with other extravagancies risen to such a prodigious hight amongst the wisdom of words , or word-wisdom monopolizing men of this age , that if the great apostle paul who spoke wisdom ( though not of this s●rt , nor of this world ) amongst them that were perfect , and did upon design , not from any defect , decline all wisdom of words , all inticing words of mens wisdom and excellency of speech , that the cross of christ might not be made of none ●ff●ct , and that the faith of his hearers might not stand in the wisdom of men but in the power of god , and who loved to speak in the demonstration of the spirit and of power , wherein the kingdom of god consist●th and not in word●● if that great apostle were now preaching , he would probably be looked at by such words and wi●e heads as but a weak man , and of rude and contemptible speech , ( as he was by the big talking doctors of the church of corinth , ) if not amere bable● , as he was by the philosophers and orators at athens ▪ the subject matter i say of this treatise must needs be most excellent , being the spiritual , holy , just and good law ; the royal law , binding u●to the obedience of god our king ; the law which jesus christ came not to destroy but to fulfil : whereof he is the end for righteousness to every on that believeth ; which doth as a school moster lead to him ( by discovering the holy nature & will of god , and mens duty to walk conformly to it , by convincing of the most sinful pollution of our nature , heart , and life , of universal disconformity to it , and innumerable transgressions of it , of the obligation to the wrath and curse of god because of the same , of u●●er inability to keep it and to help our selves out of this sinful and wrathful estate ; by humbling under the conviction and sense of both , by putting on to the renunciation of self-righteousness or righteousness according to this law ; and finally by convincing of the absolute and indi●●●nsable necessity of an other righteousness , and so of this imputed righteousnes● ) ; the law that is so very necessary to all men in common , and to every regenerate and unr●generate man in particular ; from which , ●re one jote or title can pass unfulfilled , heaven and earth must pass ▪ and which the prince of pastors , infinitely skilful to pitch perti●●nt subjects of preaching , amongst many others made choice of , to be a main subject of that solemn sermon of his on the mount ; wherein he did not , as many would ●ave expect●d ▪ soar alost in abstruse contemplations , but graciously stooped and condescended to our c●●●●ity for catching of us , by a plain familiar and practical exposition of the commands ( as indeed religion lyeth not in high flown notions and curious speculations , nor in great swellings of words , but in the single and sedulous practise of these things that are generally looked on 〈◊〉 low and common , as the great art of preaching lyeth in the powerful pressing thereof ) infin●●ting of how much moment the right uuderstanding of them is , and how much religion ly●●● in the serious study of suitable obedience thereto , not in order to justification , but for glorifying god , who justifieth freely by his grate through the redemption that is in jesus ▪ without which obedience or holiness no man shall see the lord. and if the treatise bear but any tolereable proportion to such a text and theam , it cannot but have its own excellency ; and , that thou ma●st be induced to think it doth , i shall need only to tell thee that it is ( though , alass , posthumous and for any thing i know never by him intended for the press , otherwise it had been much more full , for ●e is much shorter on the commands of the second table , then on these of the first , touching only on some chief heads , not judging it fit belike at that time and in that exercise , to wit , sabbath-day-morning lectures before sermon , to dwell long on that subject ( which a particular prosecution would have necessitated him to ) especially since he was at that same time to the same auditory preaching sabbath afternoons on the third chapter of the epistle to the colossians , a subject much of the same nature , but what he saith is material and excellent ) great mr. durhams ; who had some excellency peculiar to himself in what he spoke or writ ▪ as appeareth by his singular and some way ▪ s●raphick comment on the revelation , wherein with aquiline-sharp-sightedness from the top of the high mountain of fellowship with god , he hath deeply pryed into , and struck up a great light in several mysterious things much hid even from many wise and sagacious men before ; and by his most sweet and savoury , yet most solid exposition of the song of solomon , smelling strong of mor● than ordinary acquaintance with , and experience of th●se several influxes of the love of jesus christ upon the soul , and effluxes of its love ( the fruit and effect of his ( towards him , wherewith that delightful discourse is richly as it were imbroydered ; the greatest realities ( though indeed sublime spiritualities ) most plainly asserted by god , and most powerfully experienced by the godly ( whose souls are more livelily affected with them , than their very external senses are by the rarest and most remarkable objects ; and no wonder since every thing the more spiritual it is , hath in it t●● greater reality , and worketh the more strongly and efficaciously ) however of late , by an unparalieledly-bold black ▪ mouthed blasphemous scribler nefariously neck named , fine romances o● the secret amouts betwixt the lord christ and the believing soul , told by the non-conformists-preachers . what ? are these and the like , let him kiss me with the kisses of his mouth , for his love is better than wine ; thy name is as an oyntment poured forth , therefore the virgins love thee ; we will remember thy love more than wine , the upright love thee ; behold thou art fair my beloved , yea pleasant , also our bed is green . a bundle of myrrh is my beloved unto me , he shall lye all night betwixt my breasts — i sat down under his shadow with great delight , and his fruit was sweet to my taste ; he brought me to the banqueting-house , and his banner ●ver me was love ▪ stay me with flagons , comfort me with apples , for i am sick of love ; his left hand is under my head , and his right hand doth imbrace me ; my beloved is mine , and i am his ; i am my beloveds , and his desire is towards me ; i found him whom my soul loved , i held him and would not let him go ; set me as a seal upon thy heart , and as a seal on thine arm ; love is strong as death — many waters cannot quench love , neither can the floods drown it ; i charge you o daughters of jerusalem , if ye find my beloved , that ye tell him , i am sick of love . come my beloved , let us go up early to the vine-yards , let 〈◊〉 see if the vines flourish — there will i give the my loves ; make hast my beloved & be thou like to a r●e , or to a young heart on the mountains of spices . how fair and how pleasant art th●● , o love for delights ! o my dove — let ▪ me see thy countenance , let me hear thy voice , for sweet is thy voice , and thy countenance is comely , thou hast ravished my ●eart my sister my spouse with one of thine eyes , with one chain of thy neck ; turn away thine eyes from me , for they have over come me — he that loveth me shall be loved of my father , and i will love him and manifest my self to him . if any man love me he will keep my words , and my father will love him , and we will come unto him and make our abode with him : as the father hath loved me , so have i loved you , continue ye in my love : if ye keep my commandements , ye shall abide in my love , even as i have kept my fathers commandements and abide in his love . the love of christ constraineth us : we love him because he first loved 〈◊〉 the love of god is shed abroad in our hearts by the holy ghost given unto us : whom ●aving not seen ye love , & whom though now ye see him not , yet believing ye rejoyce with joy unspeakable & full of glory ▪ that ye may with all saints be able to comprehend what is the breadth , and length , & depth , & heighth , and to know the love of christ that passeth knowledge . are these i say , romances : are th●se fancies , factions , and forg●ries ? are these fables cunningly devised and told by the non conformists-preachers ? did the apostle thunder the great anathema ma●an●●h● , against men for their not h●●ing a meer romantick end fancied love to the lord jesus ? ( the execution of which dreadful doom will ●e a solid proof of its reality , and a sad reproof for denying it to be so . ) dare the most proud , petulant , perverse , and prodigiously profane prater , pretending but to the name of a christian , say it ? if these most real love communications and intercourses betwixt the lord christ and the believing soul , be but romances , then the whole bible ( whereof these make so considerable and so comfortable a part ) may be reckoned a romance ( which be like this romantick divine will not so much demurr making small account therefore , and audaciously alleadging the english bible to be a book in some places erroneous , in ●ome scarce sense and of dangerous consequences ; loath would he be to deal so by grand cyrus , cleopatra , and his other darling romance● ? ) if there be no real but romantick and fained love betwixt christ and the christian , then no real christianity , no real christ ( whom this new doctor dreadfully de●aseth under the poorly palliated pretext of exalting him , affirming , that his unparalleled civility , and the obliginness of his deportment , seems to be almost as high an evidence of the truth and divinity of his doctrine , as his unparalleled miracles were , otherwise he would be a base and pro●●ig●t impostor ; what would this young divine ) for old divines , and even great calvin b● name , amongst the rest , he despiseth as a company of ●●lly systematicks ) have said and thought of the divinity of the person end doctrine of blessed jesus , if when on earth he had more frequently ( as he might and probably would have done under the same circumstances ) spoke and deals so roughly and roundly as he did when he called herod a fox , and scourged the buyers and sellers out of the temple , and had seemed to be as uncivil and of as little obliging a deportment as his harbinger , john baptist , he would be like have doubted of his divinity , and deemed him but ● ba●e impostore , if not peremptorily pronounced that he had a divel ▪ ) no real redemption , no real redeemer ; no real misery , no real mercy ; no real heaven , no real hell ( but ah ! the real acting of its story will easily and quickly refute this romantick conception of it . ) and in fine , no real god : all is but one intire fine romance fable and figment ; the lord against whom this mouth is opened thus wickedly ▪ wide , and is by an other rabsh●keh railed on at such a rate of rage ▪ rebuke the spirit which , prompteth to the venting this damnable and diabolick , nay hyper diabolick doctrine ( for devils believe that there is one god , and tremble and that jesus christ 〈◊〉 the son of god , whom even in his state of humiliation they acknowledged to be so , and from the dread of him deprecated his tormenting them before the time ; but this desperado would on the matter drive us into a disbelief of both & yet droll us out of all dread being tormented on that or any other account either before the time or a● it , ( because of which its teacher , ) of late better taught ( if 〈◊〉 would humble himself to receive instruction , ) by famous doctor owen ▪ by acute master marvel , and by the grave author of the fulfilling of the scriptures , in his second part ) deeply deserves not only to be cast out of the protestant churches , but to be hissed and chased out of the christian world. and as appears finally , by that divinely politick and profoundly wise treatise of scandal , in general , and of scandalous divisions , in particular : which both preachers and professors of the gospel , should read , and read again , in these sad times ; wherein ( alass ! ) there is so much offence given , and so great a readiness to take offence . of none of which treatises , nor of any other so brief a treatise on the commands , this piece will , i humbly suppose , be found to fall much , if any thing at all , short ▪ wherein the light of the glory of the lord , in the face of jesus christ , that shined in upon the heart of his servant , hath so brightly and radiantly darted forth it ▪ s beams , that he hath clearly shewed us the . abominations of our hearts ▪ and by digging , hath discovered great abominations , and greater , and yet , greater than these he that searcheth jerusslem with candles , hath by putting the candle of the true meaning , of the law of the lord into his hand , made him go down and search into the very inward par●s of the belly , and b●wels of the corruption of our nature ▪ and to ransack the most retired corners of the closse cabinet of the deep deceitfulness , and desperate wickedness , that is lodged and locked up in our hearts ▪ he hath given to him as it were , the end of the clew of search , whereby he hath ●ollowed and sound us out , in those many turnings , and traversings , windings and wandrings , of the labyrinth of this great mystery of iniquity that worketh in us . he hath therein also , marvellously helped him with exquisite skill , as it were anatomically to diffect , even to some of the very smallest c●pillar veins ; a great part of the vast body , of the many & various duties succinctly summed up in these ten words , of this holy law : a transumpt and double whereof , was ●s v●vely written , and deeply ingraven upon the fleshly tables of the author's heart , and one the whole of his visible deportment , as readily hath been on many of the sinful sons of adam . not to detain thee long ; let me for provoking , and perswading , to consider what the blest author , being now dead , yet speaketh in this choyse treatise ( and more especially to the inhabitants of glasgow , now the second time ) only say , that amongst many other distempers of this declined and degenered generation , there is a great itching aster some new and more notional and a loathing of old and more solid and substantial things in religion ; whereof this is a demonstration , that though there ●e very few subjects more necessary and useful than what is treated of here , yet there is almost none more generally slighted ▪ as being a very common and ordinary subject , and but the ten commands fitter to be read and gote by r●●t by children , or at best to be studied by rude and ignorant beginners ▪ by apprentices and christians of the lowest form in chris● ▪ school , then by professors of greater knowledge and longer standing , who suppose themselves , and are it may be supposed by others , to have passed their apprentiship , to be grown deacons in the trade of religio● , and to have commenced masters of art therein ; who someway disdain and account it below them to stay a while and talk with moses at the foot of mount-sinai , as if they could per saltum ▪ or by one falcon-flight come at the top of mount sion , and there converse with and make use of jesus christ ; whence it cometh to pass that not a few are lamentably ignorant of the very letter of the law , and many more but little infight in the spiritual meaning thereof ; which ignorance is waited with many unspeakable great prejudices ( that are to be considered with respect to the various states of men , as regenerate or unregenerate ▪ and the several degrees of their ignorance ) . it very much incapacitateth for selfe-searching and examination , a considerable piece , ●ea a sort of ● spring of the exercise of godliness , how i pray , can a person to any purpose search and try his heart and ways , being altogether , or in a great measure ignorant of the rule according to which the search ought to be accomplished ? . it keepeth men much inacqainted with and great strangers to the knowledge of themselves , of their state , frame and walk , so that they can seldome or never be in case to make a knowing distinct and feeling representation of the posture of their spiritual affairs to god. . it is the mother and nurse not of any true devotion ( as papists ignorantly or impiously avert ) but of much carnal security and false peace ; the uninformed or ill informed conscience of the sinner being misconced from and sadly secured against the most just and best grounded challenges ▪ being often ignorant when fin is committed , and when duty is ommitted or unduly performed ; every fin being a transgression of this law , and every duty a peice of conformity to it ; how can a man be ignorant altogether or in great part of the just extent and spiritual meaning thereof , be as he ought , challenged and accused by his own conscience either for the commission of the one , or for the omission or mis-performance of the other ? . it not ably obstructeth the exercise of humiliation , repentance and self loathing ; for how can the breaches of this law in omissions , and commissions , be distincty and particularly repented of and mourned for , when they are not so much as known to be breaches of the law in general , let be of what particular command thereof ? and though they were some way confusedly known to be br●a●●es of it in general , if there be not a distinct knowledge of the command that is broken , the conviction will not readily be so quick , nor the sorrow so pricking ; we have need for our humbling to be bound with the convincing and undeniable evidence of our being guilty of the breach of such a command in particular , that we may not get it shifted nor shaken off . . it manifestly standeth in the way of serious and effectual indeavours in the strength of grace to amend what is amiss , and speedily without delay to turn our feet unto his commandments ; there being no gr●●●d to expect that men will in good earnest think of righting wrongs , whereof they are ignorant ▪ or not so throughly ▪ perswaded ▪ . it hath a mighty tendency to the cherishing of spiritual prid , and that good opinion and conceit of mens own rightcousness , which is as natural to us , as it is for sparks of fire to flye upwards ; and when men know not often when they sin , nor how much they sin , they will be the more easily induced to think they are not so great sinners , nor haveso much reason as is talked of ▪ to be so very far and altogether out of conceit with themselves ; and what may here be the death ▪ ill of a natural unrenewed man , may be the dangerous distemper of a child of god ( which as the gr & prejudice doth natively and necessarily result from all the six preceeding prejudices thereof , and maketh it appear to be exceedingly and out of measure prejudicial ) it keepeth much from the through conviction and kindly sense of the absolute and indispensable necessity , great usefulness and steadableness and matchless-worth of precious jesus christ the saviour , and of his imputed righteousness ; from having daily recourse to him , and making use of him as made of god unto his people both righteousness and sanctification ; from lying constantly a bleaching as it were , at the fountain opened to the house of david , and to ●he inhabitants of jerusalem for ●in and for uncleanness ▪ from ●o●l edifying-refreshing and someway transporting admiration at the absolute perfection of his righteousness , that can cover and make as if they had never been , so very many ▪ and various violation ▪ of the holy law of god ; from new and fresh convictions on all occasions of the unspeakable obligation the people of god lye under , to him who hath perfectly fulfilled this law , and in their stead taken on him our bl●ssed self the curse thereof ; from excitements and provocations to thankfulness , and from expressing the same in a greater care and sollicitude to conform thereto as the rule of obedie●●e ; and finally from suitable longings and pantings of soul to be according to his gracious undertaking i● the covenant of redemption , put in case to do his ▪ will perfectly in our own persons and never any more to transgress this his law , and to be brought under the full accomplishment of these exceeding great and precious promises , he shall redeem israel from all his iniquitie● ; and his servants shall serve him . o! that we could by what is said perswade all to a more diligent and accurate study of the law of god , and to the reading and ruminating upon this solid and soul-searching tr●ct●te ; and prevail with several persons ( which in reason and conscience might be presumed would not be so very hard a business to bring to pass , with men and women professing them selves to be christians , nay to have immortal souls that are to be eternally ▪ and un●licrabl●●ither happy or miserable ) to ●●ke but as much time to the reading , perusing and pondering of it and other such pieces , as i● taken to the reading of amorous book ▪ and romances ; to idle visits , and to vain and empty complements ; to over-costly , curious , vain , and concea●y dressing , and decking of the body , and setting of the hair now after one mode , now after another ( wherein as in other vainities ) many men somewhat unmanning themselves , do now contend with women , partly by their unnaturally nourished long hair , and horrid bushes of vanity ( as master bolton call● them ) and partly by their variously ▪ and strangly metamorphosing modes and colours of periwicks ) which made te●tullian in the th . chapter of his book de cultu mul. to expost●lat with the women of his time after this manner ; what doth this cumbersome dressing of the head contribut to your health ? why will ye not suffer your hair to be at rest and lye quiet ? which is somtimes tyed up , somtimes relaxed and made to hang down , somtimes frizled and curled , somtimes ty'd close and pre●● down ; somtimes put under a strict restraint ( of plaits , knots , and otherways ) ; and somtimes suffered to escape and slide out from that restraint , and to flitter and fly at random : and ye affix moreover to your heads i know not what enormities of hair sewed and woven now this way , now that way ; i● you be not ashamed of the enormities , be ashamed at least of the defilement , least ye be found to adorn and cloath a holy and christian head with the spoil and pillage of the hair of an others head that is a filth● person , or it may be of a notorious offender & condemned to hell. what would he have said of some women among us , who being displeased not only with their own , but with all colours of hair that god hath made to grow on the heads of reasonable creatures abominably affect to affix to their fore heads the hair of beasts . ( high extravagan●ies of this age almost in all ranks of persons , and never at a greater hight then since god began to contend with us , and to call us to lay aside our ornaments , that he might know what to do unto us ▪ many alass take more time in these day● to busk and dress , and to look in a glass for that end in one week than they do in ● year , ye● it may be in many years , to look into this glass of the law of the lord to discover the many spots and blemishes wherewith their souls are pitifully deformed , or into such treatises as this , whereby the dust of misapprehensions of the meaning of the law is wiped off , and it made easil● and at first view to give a just representation of what manner of persons we are ) ; to drinking drunk , and healthing , or drinking and pledging healths , prohibited and much condemned in the ancient church particularly by basil , and augustine , on this very ground , that they were the invention of the devil , and the observations or reliques of infidels and pagans : to tipling and four-hoursing , a conscience ▪ wasting and soul-weakning practise , though with too many ( and with not a few from whom better things might be expected ) but little stuck at ; to carding and dycing , which dice-playing hath been condemned by many fathers by several councils , by some imperial statutes , by almost all protestant and by many popish divines , yea some councils have appointed dice-players to be excommunicated ; to singing and playing of light and wanton songs and to lascivious dancing much also cry'd out against and condemned by councils , fathers and many divines , and a● great length most vehemently by the waldenses and albigenses ▪ who account it no great sign of a womans honesty that she is a skilful and great dancer : the remark likewise that the writer of magica de spectris lib. . hist . pag. . hath of this prophane promiscuous dancing which the wantons of this age so much practise , praise and pride themselves in , is very remarkable , that there was hardly any meeting betwixt the devil and witches , wherein there was no● dancing ; such complacency hath that unclean spirit in this exercise ; and to bring spectators of prophant interludes and stage-playes , which ( as the eminently learned and pious doctor usher late archbishop of armagh affirmeth ) offend against many branches of the th . command together , in the abuse of apparel , tongue , eyes , countenance , gestures , and almost all parts of the body ▪ therefore ( saith the great man ) they that go to see such sights and hea● such words ( what would he have said of the penners or composers of such playes and of actors in them ? whom the ancient church appointed to be excommunicated , and on several of both which remarkable judgments have lighted ( whereof one may speak for many , affirmed by ludovicus vives in his notes on augustine de civ●● , de● lib. . chap. . from persons of good credit , that a certain man who having in a stage ▪ play in one of the cities of brabant acted the devils part , and going home dancing to his house , and in that habit accompaning with his wife , and saying he would beget a devil on her , had a child brought forth to him that danced so soon as ever it was born , being shaped as men use to paint the devil , ) of builders and doters of houses for them , called by the fathers and doctors of the church , the devils temples , chappels ▪ shops and schools ; as the plays are called by them , the devils spectacles , lectures , sacrifices , recreations , &c. and the players , the devils chiefest factors ; of such as have them in their own dwelling-houses ( as some now have ) which they give away in a manner to be sy●agogues to the devil to keep his conven●icles in ; and of such as contribute whither to the act●rs for their incouragement to follow that leud way of living , or for liberty to l●●k on ? which augustine ▪ vincentius and others call a hainous sin and an offering or sacrificing to the devil , the first inventer of them ) shew their neglect of christian duty and carelesness in sinning , whereas they willingly commit themselves to the sna●e of the devil : which hath been often sadly exemplified , particularly in these two christian women spoken of by tertullian in his book de sp●ctacu is cap. . to the truth of which , he saith god is witness . the one whereof , was at her returning home from a stage ▪ play , immediately possessed with a devil ; who being by exercism expostulated with , how he durst thus as●ault , and enter into a believing woman ? answered bodly , that he had done it most justly : for , said he , in meo eam inveni , i found here in my own temple , or in my own ground , or in my own dominion , or jurisdiction ; and as if he had said , about my own work and business . the other who the same night , alter hearing a tragedian , had a linning-sheet presented to her , in her sleep ; the actor in the play being also named , with a sharp ●braiding of her , for this deed of hers ; and lived not above five days after . and in alipi●s , a dear friend , and convert of augustines ; who ( as that father narrats , in the . book of his confession , cap. ● . ) being importuned one day by some of his friends , and fellow-students , meeting him on the way , to go along with them to see a sword-play , earnestly at first withstood them ; and being at last drawn a long with them , he resolved to be absent , while he was present , and to shut his eyes all the while he was there : and accordingly did , when he took his place : but when a great shout was made , occasioned by some accident in the play , he opened his eyes ; yet with a resolution to contemn the sight , whatever it should be : but forth-with he was smitten with a grievous wound in his soul , and was not now the same man , that he came thither : but a true companion of them , that brought him ; he beheld , he shouted he grew out-ragious ; and brought away madness with him ; whereby he was excited to return thither again , drawing others along with him , and even out-stripping these , by whom he was first drawn away : yet after this length of profanity , he was mercifully recovered , but not till along time after . ( persons ▪ that are once ●mislead by stage-plays ▪ though civil or religious , being seldom speedily reclaimed from them . ) this was also examplified , in that late english gentle-woman of good-rank , who spending much of her precious time , in attendance on stage-plays ; and falling at last into a dangerous sickness , whereof she dyed , anno . friends in her extremity , sent for a minister to prepare her for death ▪ who beginning to instruct and exhort her to repent and call on god for mercy ▪ she made him no reply at all , but cryed out hieronimo , hieronimo ; o let me see hieronimo acted ! and so calling for a play , instead of calling on god for mercy , closed her dying eyes , and had a fearful end , answerable to her miserable life . and in these several persons , who were distracted with the visible apparition of the devil on the stage , at the bell-savage-play-house , in queen elizabeth's dayes , while they were there beholding the history of faustus , prophanly acted : to which might be added many other lamentable examples and warnings , of such , who by little and little , have made defection from the faith , being allured hereto by the dangerous custome , of beholding such plays , wherein ( tertullian saith ) they communicate with the devil . will any man or woman , dare to appear before the dreadful tribunal of god , to maintain and make out the warrantableness of allowing more time to these and such other practises , ( several of which , are excellently discoursed by the author , in the following tractat ; and most of them with their respective authorities , by master prin , in his histrio ▪ mastix , ) then to reading of this and other such treatises ? if any will , they must answer it : i mind not through grace , to take part with them , in so bold and desperate an adventure . now christian reader , without further prefacing , to bring thee in upon the treasure of the treatise it self : if thou wilt read it seriously , & consider it suitably ; i think i may humbly in the name of the lord , bid thee a defyance , to come away from it , without a bosom-full of convictions , of much guilt ; and without crying out with the lepper , under the law , unclean ▪ unclean . with job , behold i am vile : with david , looking stedsastly on the glasse of this law , brightly shined on , by gods light , and reflecting a most clear discovery , of innumerable transgressions of it , as so many atoms , in a clear sun shine : who can understand his errours ? cleanse thou me from secret faults : with the prophet isaiah , we are all as ●ne unclean thing , ( as uncleanness it self , in the abstrast , most unclean , ) and all our righteousnesses are as filthy raggs : with the apostle james , in many things we offend all : and finally with the apostle paul , we know that the law is spiritual , but i am carnal ▪ and sold under sin — o wretched man that i am , who shall deliver me from the body of this death ? that thou mayest also with the same apostle , be in case , to say and sing , to the commendation of his grace , i thank god through jesus christ our lord , is the cordial desire of . thy servant in the gospel for christs sake . postscript . christian and candid reader , thou seest that in this epistle , which for the most part of it was written above two years ago , i have spoken a word of stage-playes , prophane interludes , comedies , &c. at that time , and several years before , much in use amongst us ; whereto i would now add a few words more , and deduce a little their infamous , idolatrous , devilish , and damnable pedigree and original , and give thee a brief account of the judgement of the ancient christian church about them ; that the actors in them , with the patrons and haunters of them , may with the greater dissatisfaction reflect on there own by-past unsuitable and disconform practise , and that all others may for ever hereafter learn to fear , and to do no more so unchristianly : to which i am the rather induced , that the worthy author of this treatise , hath onely in passing made mention of them as a breach of the seventh command , they being then utterly in desuetude with us , and it having not so much as once entered into his thoughts , that after so bright and glorious a sun-shine of gospel-light , the generation would ever , let be so quickly , have so far degenerated , as to suffer themselves to be tempted to have any fellowship with such unfruitful works of darkness : i say then , that stage-playes , in their several sorts , were prohibited , reprobated , and condemned , and the actors in them appointed to be excommunicated by the canons of several more particular , and of some general councels ( which canons i forbear for brevities sake , to set down at length ) as namely , by the fifth canon of the first councel at arles in france , anno . in the time of constantine the great ; by the twentieth canon of the second councel held there , anno . or more probable . as fr. longus a coriolano reckoneth in his sum of all the councels ; by the fifty seventh , sixty second , and sixty seventh canons of the eliberine councel in spain , anno . by the eleventh and thirty fifth canons of the third ( to wit , from constantines time as spondanus reckoneth ) councel of carthage , anno . the very same with the thirteenth and thirty fifth canons of the councel of hippo in africk , held anno . as longus a coriolano sheweth ; who sets down the sum of the canons framed at hippo at the close of the canons made in this third councel of carthage ; by the twelfth canon of the african councel held anno . where augustine was present ; the canons of both which councels suppose persons to have been excommunicated on this account , and provide for their reconciliation to the church , in case of repentance and turning from these practises to the lord ; and by the fifty first and sixty second canons of the sixth general councel ( called by some the fifth ) held at constantinople , anno . the canons whereof were renewed in that councel held at constantinople , anno . which is called quimsextum ; these two canons are very express and peremptory in this thing . and can any christians warrantably , and without sin , recreate themselves with beholding such playes , the actors wherein deserve to be excommunicated ? what ? is there no better , no more innocent and inoffensive way ? or is this the onely or the best way to recreate men ▪ to refine , sharpen , and polish their wits ; to perswade and prevail with them to hate and flee vice , and to love and follow vertue ; to acquaint them from history with , to impress on them the remembrance and to excite them to the imitation of , the noble and truely imitable actions of illustrious heroes , and other great men ; to breed them to a suitable confidence ; to make them eloquent and fine spokesmen ; and to help them to a becoming gest in all actions , places , and societies ? the grave seers , and great lights of the church , did never see any such thing in them ; but on the contrary , have with common suffrage judged them to be the most effectual and compendious way to make men soft , dissolute , and sensual ; nay , even in a manner quite to emasculate , if not to brutifie them ; and have without any discord declared , that the lightness , lasciviousness , and leudness that in these playes were touched under , and covered over with such shreds and pieces of learning , history , eloquence , invention , wit , and art , were thereby onely made the more dangerous ; and that satan shewed his pernicious and pestilent policy not a little in thus tincturing , sugaring , and guilding these poysonable pills , that they might go the better down , diffuse themselves the less sensibly , and operate the more strongly . and however some empty and effeminate , vain and vicious , roman emperours reduced such playes , yet some of the gravest and soberest , manliest and bravest , even heathen emperours , did oppose and exterminate them ( so that guevara noteth it to have been one of the tokens and characteristicks to know a vertuous or vicious prince of rome by , to wit , whether he maintained players , jesters , and j●glers among the people , or not ) as did also many senators , christian emperours , and well regulated republicks , both pagan and christian ; as unbeseeming exercises , and effeminate arts , which did much dishonour and corrupt the state , and as seminaries of all vice and intolerable mischiefs in the common-wealth : and no doubt , whatever good is pretended to be got in a play-house , or at the stage ( hardly without a predominant mixture of evil ) may be learned as well , as easily , and much more safely , if not more cheap too , elsewhere . as they have been thus forbidden & censured by councels , so i say more particularly they have been very unanimously condemned by the fathers , on these and other such like grounds ; . as being a breach of the seventh commandment , wherein a multitude of modern divines writing on this command , accord with them . . as being a conforming to , and participating with pagans in their idolatrous and superstitious practises , expresly forbidden to the people of god in the scripture ; which put cyprian despect . peremptorily to conclude , that the scripture hath everlastingly condemned all sorts of such spectacles and stage-playes , when it took away idolatry , the mother of them , whence all these monsters of vanity , lightness , and leudness did proceed . . as being cross to , and a practical renunciation of , the baptismal vow of christians , wherein they ingage to renounce the devil and all his pomps and works , of which sort they account the acting and beholding popular stage-playes to be . . as being the removal of a distinguishing character of christians from heathen gentiles , who ( as tertullian sayes , lib. despect . cap. . ) did most of all discern men by this , that they abandoned and renounced all stage-playes . . as being unsuitable to , if not inconsistent with , the gospel , which forbiddeth christians to make provision for the flesh to fulfill the lusts thereof , to be caterers for their corruptions , and to be conform to the world ; and commandeth them to walk circumspectly , accurately , even with spiritual preciseness and strictness , not as fools , but as wise , redeeming the time ; wofully wasted away , and miserably mispent this way ; to abstain from all appearance of evil ; to rejoyce in the lord ; and when they are merry , to sing psalms , and to vent and express their mirth in songs of praise to god , and not in this wanton way ; and assureth them withal , that evil communications corrupt good manners . . as being a corruption of manners , incentives to lightness and lust , and seminaties and nurseries of wantonness and uncleanness . and . as holding their pedigree , original , and institution from the devil ▪ the inventer of them : and being at first idolatrously and superstitiously celebrated to the honour , and for many hundreds of years together , dedicated , devoted , and appropriated to the worship and service of the heathen-devil-gods ; who ( as augustine affirmeth , lib. . de civ . dei , cap. . intituled de l●di● scenicis , &c. that is , concerning stage-playes , which the gods required to be celebrated to them by their worshippers ) did themselves importunately demand these playes to be exhibited to them for their honour , fiercely and cruelly command them , denounce calamities if they were not exhibited , avenge most severely , if any thing about them was neglected , and if they amended what was formerly omitted or neglected in them , show themselves pacified and well pleased . which may further appear by these few instances taken out of famous writers , whereof the first may be that which is mentioned by pol. virg. de invent . rerum , l. . cap. . pag. . where he sayes , that playes were chiefly celebrated for the health and safety of men with lectisternes ( that is , beds that were dressed up in their temples for lulling and rocking ( as it were ) their gods asleep when they raged with anger ) the beginning of which playes ( sayes he ) it is manifest was the work of the devil ; for ( sayes he ) there was one valesius a wealthy roman ( sometime before the institution of the consular office ) who had three sons desperately sick of the pestilence , for whom when he prayed to his houshold gods , he was by them bidden go to tarentum , and take water from before or from beside the altar of pluto and proserpina , and give them to drink ( or as ot hers , to wash them in ) which he having done , they were restored to health ; and in gratitude commanded by these infernal spirits to celebrate night playes to them , which he and they accordingly did for three nights together . the next may be that which is reported by titus livius , lib. . and by augustine lib. . de civ . dei , cap. . and by lud. vives in his notes upon that chapter , concerning one titus latinus or larinus , who in the second consulship of m. minutius and aur. sempronius , ann. ab urb . cond . . when the gods were displeased , was warned in a dream to go to the senate , and tell them that they were not satisfied with the presultor or dancer before , or ring-leader in the last playes , in which playes they take pleasure , being recreated by them , and that unless the playes were renewed by their order with greater state and sumptuousness ( called by florus in his breviary on that book , religious ceremonies ) some great calamity should be inflicted ( or as others , the present not be removed ) which the man not doing was sharply rebuked , and yet delaying out of reverence to the senate , and from fear that himself should be looked at as frantick , his son was taken from him ; and yet still deferring , he was seized in all his joynts with a tormenting disease , so that he could not stir ; and at the last telling his friends he was by them willed to acquaint the senate , and being carried to them , and having done his errand , ●n as presently restored to his health ( so much power may the devil in the righteous judgement of god have granted to him , to seduce men unto , and detain them in his worship and service ) wherewith the senate was so much taken , that they forthwith commanded the playes to be celebrated with greater care , cost , and shew , then formerly . the third may be that spoke of also by titus livius , lib. . in the consulship of c. sulpitius petieus , and c. lucinius stole , anno ab urb . cond . . in the time of the great and raging pestilence wherein furius camillus , dictator and deliverer of rome from the gaules died ; wherein for procuring the mercy of the gods there was a lectisterne , but when by no device of man , nor help of the gods , the violence of the plague could be asswaged , their minds were so possest with superstition , that the stage-playes were , as men say , first invented ( that is belike , playes in that pompous ; ludicrous , effeminate , and luxurious mode on the stage , which had never before been used in the city ( for several playes they had ere this time ) a strange device for a martial people , who before time ( for most part at least ) accustomed to behold games of activity and strength in the great lift called circus ; and from this small beginning ( sayes he ) in a second and wholsome state , this folly grew to such a height of madness , as is untolerable to the most opulent states and empires ; and yet these playes so brought in , and set forth ( called by florus in his breviary on that book , new and strange religions ) imployed about a religious business , did neither rid mens minds of scruple and superstition , nor ease their bodies : thus they are condemned as superstition and an innovation of their old religion , by these two famous heathen historians . the fourth may be that which is made mention of by tit. livius also towards the end of his -book concerning fulvius flaccus , fellow-consul with his own german-brother l. manlius occidinus , ann. ab urb . cond . . who declared that before he would meddle with his office , he would discharge both himself and the city of duty towards the gods , in paying the vows that he had made on that same day , that he had his last battel with the celtiberians , anent the celebraeting playes to the honour of the most mighty and gracious god jupiter , and to build a temple to fortuna aequestris ; and accordingly levied a great tax for that end , which behoved to be retrenched , because of the exorbitancy of it . the fifth and last shall be that which is touched by pol. virg. ubi prius pag. . concerning the romans , their taking care for apollo his playes , which were first dedicated to him in the time of the second punick war for obtaining victory from him , to drive hannibal out of italy . to these may be added what spondanus in his eccles . annal. pag. . reports from zozimus concerning constantine the great , when he returned victorious over the germans to millan , that he quite neglected and contemned such playes , to the great grief of the heathens , who alledged that these playes were instituted by the gods for the cure of the pestilence and other diseases , and for averting of wars . from all which it is manifest , that the original of these stage-playes and such others , was from the devil , and celebrated by the heathens to the honour and worship of their devil-gods in way of religious sacrifices to them , either as pacificatory or gratificatory ; with whom in their idolatries and superstitions , the scriptures forbid all symbolizing and fellowship . let us hear now in the next place some more of these fathers speak their own and the churches thoughts , a little more particularly of stage-playes , with respect to such grounds , having heard some of them already : clem. alex. orat . adhort . adv . gentes , calls stage-playes , comedies , and amorous poems , teachers of adultery , and defilers of mens ears with fornications ; and sayes , that not onely the use , the sight , the hearing , but the very memory of stage-playes should be abolished : and else-where ( for i do here purposely forbear very particular citations , because ordinary readers will not much , if at all , search after them ; and the learned that have a mind to it , will easily find them out ) tells christian youths , that their paedagogues must not lead them to playes or theaters , that may not unfitly be called the chairs of pestilence , because these conventicles , where men and women meet together promiscuously to behold one another , are the occasion of leudness , and there they give or plot wicked counsel ▪ cyprian de spect . stiles theaters the stewes of publick chastity , the mastership of obscenity , which teach these sins in publick , that men may more usually and easily commit them in private , he learneth to commit who accustometh himself to behold the theatrical representations of uncleanness : it is not lawful for faithful christians , yea , it is altogether unlawful , to be present at these playes : and elsewhere he saith , she that perchance came a chast matron to the playes , goes away a strumpet from the play-house : ( we may here notice what the satyrical poet juvenal sayes to this purpose , sat. . that a man in his time could not pick one chast woman , whom he might safely love as his wife out of the whole play-house ; and that all women , who frequent stage-playes , are infamous , and forfeit their good names it were good that our women , who love and haunt such playes , would consider this : as also what is reported of sempronius sophus , a noble roman , who divorced from his wife for this alone cause , that she frequented stage-playes without his knowledge , which might make her an adulteress ; which divorce the whole roman senate did approve ( though it was the very first they did approve ) as being a mean to keep women chaste : so great an enemy to chastity were these playes judged to be ; which is touched by rhodiginus , amongst others , in his antique lections , lib. . cap. . ) tertullian calls the play-house , the chappel of venery , the house of letchery , the consistory of uncleanness : and in his apol. adv . gent. we renounce your spectacles and stage-playes , even as we reject their original , which we know to have had their conception from superstition ; we have nothing at all to do with the fury of your circus , with the dishonesty of the theater , we come not at all to your playes . origen in epist . ad rom. sayes , that christians must not lift up their eyes to stage-playes , the pleasurable delights of polluted eyes , lest their lusts be inflamed by them . lactantius de vero cultu , sayes , that these interludes with which men are delighted , and whereat they are willingly present , because they are the greatest instigations to vice , and the most powerful instrument to corrupt mens minds , are wholly to be abolished from amongst us . greg. naz. de rect . educ . calls stage-players the servants of lewdness , and stage-playes , the dishonest , unseemly instructions of lascivious men , who repute nothing filthy but modesty ; and play-houses the lascivious chops of all filthiness and impurity . ambrose in psal . . stiles stage-playes spectacles of vanity , by which the devil conveys incentives of pleasure to mens hearts ; let us therefore ( sayes he ) turn away our eyes from these vanities and stage-playes . hierom. epist . ad salvinam , have nothing to do with stage-playes , because they are the pleasing incendiaries of mens lusts . augustine de civ . dei , brands stage-playes with this black mark , that they are the spectacles of filthiness , the overturners of goodness and honesty , the chasers away of all modesty and chastity ; whorish shews , the art of mischievous villanies , which even modest pagans did blush to behold , the inventions to lewdness , by which the devil useth to gain innumerable companies of evil men to himself . in another place he calls theaters , cages of uncleanness , the publick professions of wickedness ; and stage-playes , the most petulant , the most impure , impudent , wicked , shameful , and detestable attonements of filthy devil-gods ; which to true religion are most abominable . and elsewhere he declares , that when the gospel came to be spread abroad in the world , stage-playes and play-houses , the very caves of filthiness , went to ruin almost in every city , as inconsistent with it ; whence the gentiles ( sayes he ) complained of the times of christianity , as evil and unhappy times . epiphanius contra haeres . sayes , that the catholick and apostolick church doth reprobate and forbid all theaters , stage-playes , and such like heathenish spectacles . chrysostom . hom. in matth. sayes , i wish the theaters and play-places were all thrown down , though as to us they did lye desolate and ruined long ago : elsewhere he sayes , that nothing brings the oracles and ordinances of god into so great contempt , as admiring and beholding stage-playes : and that neither sacraments nor any other of gods ordinances ( pray mark this diligently , o! how often is it sadly verified ? ) will do a man good so long as he goes to stage-playes . bernard serm. ad milites templi , sayes , that all the faithful souldiers of jesus christ abominate and reject all diceing and stage-playes , as vanities and false frenzies . let salvian his weighty words , de gub . dei , shut up this short account of the judgement of these ancient fathers anent this matter , who sayes , that in stage-playes there is a certain apostacie from the faith. — for what is the first confession of christians in their baptism , but that they do protest they renounce the devil , his pomps , spectacles and works ; know thou christian , when thou doest wittingly and knowingly return to stage-playes , thou returnest to the devil , who is in his playes , for thou hast renounced both of them together : wherein many fathers agree with him , they being harmonious in condemning stage-playes , as being ordinarily stuffed with the names , histories , persons , fables , rites , ceremonies , villanies , incests , rapes , applauses , oaths , imprecations , and invocations of the idol-gods ; as when the actors cry , help jove , juno , apollo , bacchus , &c. and exclaim , o jove ! o cupid ! o venus ! o apollo ! o mars ! o ye gods ! &c. and swear by jove , mars , venus , the c●lestial gods , &c. ( beside all these , they are often fraughted in these dayes with wicked and prophane scoffs and jests , abuses of scripture , and bitter invectives against piety ) and as drawing men on to profanity ; idolatry , and atheism . in fine , to shew the perfect agreement betwixt the primitive and protestant church anent such playes , it will neither be impertinent , nor i hope unedifying , to subjoyn here the judgement of the famous reformed protestant church of france ( from which other reformed protestant churches in this do not differ , yea , the stream of protestant divines runneth this way ) declared in a national synod held at rochel , anno . where this canon was unanimously framed ; congregations shall be admonished by their ministers seriously to reprehend and suppress all dances , mummeries , and interludes , and it shall not be lawful for any christians to act or to be present ( mark well ) at any comedies , tragedies , playes , interludes , or any other such sports , either in publick or in private chambers , considering that they have alwayes been opposed , condemned , and suppressed , in and by the church , as bringing along with them the corruption of good manners , especially when as the holy scripture is prophaned , which is not delivered to be acted or played , but onely to be preached . what useth now to be said in apology for , and defence of stage-playes , and for reforming of them , yet so as to retain them still , was long since objected by the witty and voluptuous pagans , and solidly answered , and strongly confuted by the fathers ; as it hath been by several modern writers , particularly doctor john reynolds , mr. stubbs , and notably by mr. pryn ( to whose indefatigable diligence in collecting , and great judgement in disposing of many of the particulars here discoursed , i profess my self much beholden ; ) and may be in a great p●● by what hath been here hinted concerning the invention and original of them , the nature● end , and use of them ; beside all that hath been , and may most justly be said , of the man● dangerous and dreadful tendencies , attendants , consequents , and fruits of them , and th● horrid abuses of them , may sufficiently plead against the use of such stage-playes , bein● neither necessary nor profitable , and for the utter abolition of them : god is jealous , an● will not be mocked . farewel . july . . to the reader . the decay of religion at this day in the world , is come to such an height , as that it is observed by all who pretend unto any concernment therein , and complained of by many . by religion we understand the power of it in the hearts and lives of men , and not any outward profession of it only ; much lesse the generall pretence that is made unto it , in them by whom its power is openly denied . neither is it manifest onely in the fruits of sinfull security and the flagitious lives of all sorts of men , but begins to be so also in its effects , in the present state of things in the world filled with misery and confusion : for the wrath of god is many wayes revealed from heaven against the ungodliness and unrighteousness of men , who hold the ●●th in unrighteousness : and in many nations the visible tokens and demonstrations of it do abound . for , there is in them no peace ; to them that go out , nor to them that come in ; but great vexation is upon all their inhabitants . nation is destroyed of nation , and city of city ; for god doth vex them with all adversity . for whatever may be the thoughts and counsells of men in these things , the judgements of god are not meerly subservient unto their lusts and passions ; it i● his own controversie with the world for neglect of the gospell and opposition unto it that he pleadeth in them , neither can our present respite in the enjoyment of outward mercies be any evidence unto us , that we are not the objects of the same displeasure . all men are in the same condition among whom the same sins and the same relapses from the power of religion are sound ; for god is no respecter of persons , it is indeed an effect of divine patience , which if abused unto security , will issue in a more sore revenge . in the mean time the voice of god unto us in all the miseries and desolations we hear of in the world , is , that unless we repent , we shall all likewise perish . neither are we altogether left without pregnant warnings among our selves in many severe dispensations of divine providence . and those who are not utterly hardened through the deceitfulnesse of sin , may easily see the hand of god lifted up in various intimations of his displeasure . but hitherto it must be acknowledged , and ought to be bewailed , that the security of the world seems to be unshaken , and the inundation of sin not to be stemmed in the least measure . what are the reasons and causes of the present general defection , from the truth , power , holinesse and glory of the gospel or christian religion , i have enquired into and declared in a peculiar treatise designed unto that end . some few things suited unto the present occasion may be here observed . all decays in religion begin in individuall persons , though it extend it self unto families , and so the infection spreads unto greater societies , eclesiasticall and national . for such also is the order in the genuine progresse of the power of religion whereunto it is opposed . the testimony that god gave unto abraham was , that keeping the way of the lord himself , he taught and commanded his children and household after him so to do . and if the living power of godlinesse expressed in the history of christ , and the gospel in an holy conuersation , be not preserved in individual persons ; the profession of the purest religion in churches , or the highest pretence unto it in publick , national acts are neither useful to the souls of men , nor do any way tend unto the glory of god. and the sole use of all outward religious order and profession is lost , where they are not applyed unto the ingenerating and promoting of holyness , or evangelical obedience in particular persons . wherefore if any revival of the power of religion in the world may be yet hoped for ; if any stop may be put unto the fatal declension , which it suffers under , the forming and restoring of the principles of it in the hearts and consciences of such persons is the way whereby it must ●e attempted ; from and by them must it be diffused into families , and greater socities : here must all reformation begin , or in the use of means suited thereunto . how this may be effected , we have one instance among many , proposed unto us in the ensuing discourse . the general and undoubted reason of all sins and miscarriages amongst men , is the neglect of the holy and perfect rule of obedience , or of the law of god , without a recourse unto a diligent conscientious attendance thereunto , without a due sense of the● authority of god therein ; and of the account which they must shortly give of their regard unto it ; there can be no just expectation of the re-introduction of the power and glory of religion . and many wayes there are , whereby men are diverted from the due consideration of , and holy complyan●e with this rule . first , false and corrupt interpretations of the law , do countenance many in various lusts ; and the neglect of mani old duties . the pharisees of old representing the design and sense of the law , as regarding outward acts and practices only , laid an axe to the roo : of all true h liness and religion in the aposiatizing church of the jewes . under a pretence of establishing a false legal righteousness , they destroyed the 〈◊〉 righteousness of the law. and these things go together alwayes . those who plead for a righteousness of their own , as it were by the works of the law , do constantly by false glosses and interpretations destroy the spirituality , and all animating principles of the law it self . for , rightly to understand the sense of the law , and to seek for righteousness by it , or as it were by i● works , are altogether inconsistent : whereas therefore , many men , partly by their natural blindness , are not able to discerne the spiritual sense of the law , and partly out of their dislike of , and enmity unto it , will not comply with the light which is tender ▪ d unto them , they have sought by false interpretations to accommodase the law it self unto their own lust and inclination . so evidently was it with the pharisees of old. nor are the present apprehensions of many about those things much different from theirs . for such expositions of the law are embraced , wherein there is little respect unto the spiritual frame of the heart , or the internal actings of the adverse principles of sin and obedience : the extent of the commandement is also by many exceedingly strained , nor will any thing scarcely be allowed to be commanded or forbidden in it , but what the letter doth plainly express . and it is evident how such apprehension , will insensibly weaken the sense of a necessity of universal mortification , and abate the diligence of the mind in endeavouring after a renewed spiritual frame of heart ; by such means a declension from all true holiness and piety will be effectually promoted . for , when men once begine to satisfie themselves in the outward duties of divine worship and righteousness , which if alone , are but a dead carcass of religion , they will not long abide in a conscientious observation even of them . . the separation of the duties of the law from the grace of the gospel , will have the like effect . for this will quickly issue in a pretence of morality , set up its opposition unto true evangelical obedience . and there is no way whereby the whole rule of duty can be rendred more ineffectual and useless unto the souls of men . for take away that reconciliation which is made in christ between the law and the gospel , and it will prove a killing letter only . and so far as this imagination is gone about it quickly manifests it self in its fruits . for every attempt of men against the grace of god will issue in the ruine of morality among themselves . such apprehensions as these in a coincidence with abounding tentations suited unto the lusts of all sorts of men , cannot but promote the interest and prevalency of sin and antichrist in the world. however manifest it is ▪ that that is a great neglect and contempt of the holy rule of obedience in the most , with great ignorance and misunderstanding of the designe and sense of it in many . wherefore an upright endeavour to declare and vindicate the authority and meaning of it , as also to make application of it unto the consciences of professed christians , to direct them in , and press them unto the constant performance of obedience , cannot but be esteemed seasonable , and through the blessing of god may be singularly useful . so our lord jesus christ himself observing the mischief that had befaln the church by the false exposition of the law , obtruded on the people by the pharisees , began his prophetical ministry in the vindication of it from their corrupting glosses , restoring its pristine crown of purity and spirituality , as the jews have yet a tradition , that it shall be so in the dayes of the messiah . and on the same consideration it cannot be denied , but that the endeavour of this worthy servant of christ in the work of the gospel , the authour of the ensuing exposition of the decalogue , is both seasonable and worthy of acceptation . for as other endeavours also are required in all them on whom it is incumbent , to take care in their respective stations for the improvement of holiness in the church ▪ and the obstruction of the progre●s of sin● , what in them lyeth ; so for the reasons before-mentioned , that in this particular way is peculiarly seasonable and useful . and i am perswaded , that every pious , humble and unprejudiced reader , will judge that much benefit may be obtained by his performance . some may easily see how short that measure of duties which they have prescribed unto themselves doth come , of what is indispencibly required of them ; and others may take a plain prospect of that whole scheme of obedience in principles , matter , manner , and end which they sincerely endeavour to come up unto . and sundry things there are which appear to me with a notable degree of excellency in the whole discourse . . plainness and perspicuity in teaching , seems to have been designed by the authour throughout the whole book . hereby it is accommodated unto the meanest capacities , which is the greatest excellency of discourses of this nature as unto outward forme and order . for , whereas its only end is to direct the practise of all sorts of christians , all ornaments of speech , every thing that diverts from plainness , sobriety , and gravity , is impertinent thereunto . wherefore as the things themselves treated of , are such , as the most wise , knowing , and learned among believers ought to be exercised in continually : so , the way and manner of their delivery or declaration , is accommodated unto the understanding and capacity of the meanest of them that are so , that benefit may redound unto all . . in particular instances and cases relating to daily practise are so distinctly proposed , stated and determined , as that the whole is a compleat christian directory in our walking before god in all duties of obedience ; let the pious reader single out any one duty or head of duties to make his tryall upon , and if i greatly mistake not , he will discerne with what wisdome , and from what deep experience his plain directions are managed , and do proceed . as to give a particular instance , let him consider what he discovereth concerning publick prayer , and the miscarriages therein , which men are lyable unto , pages . . or apply himself unto what he supposes himself more immediately concerned in , unaffected plainness , perspicuous brevity , with solidity of judgment , will every where represent themselves unto him . . adde hereunto , that constant respect which is had in the whole discourse unto the heart and inward principles of obedience , with the contrary actings of the flesh , and temptations of all sorts . and thence it is that these discourses , ( though delivered with all plainness of speech ) will not be well understood by any , but those who in some measure have their senses exercised to discern both good and ●vill ▪ in the whole a full testimony is given , not onely against the profligate lives of many called christians , but that barren careless profession also , which too many satisfie themselves withall ; who pretend more unto the truth and power of religion . and as these who are sincere in their obedience , may in the examination of themselves , by the rules here laid down , discern the decays which possibly they have fallen under in this hour of temptation which is come on the face of the earth , to try them that dwell therein ; so also may they be directed in their christian course unto the glory of god , and the comfort of their own souls : which that all may be , is the hearty desire of , christian reader , thy servant in the work of the lord , iohn owen to the christian reader . the excellent and usefull labors of this worthy author , have long since obtained the best epistle of commendation ; even that which the great apostle paul accounted so compleat a testimony , as made all other commendatory epistles in his esteem to appear superfluous ; that , i mean , mentioned by him , corinth . . where he tells the believing orinthians , that they were his epistle , meaning that their conversion and graces wrought in them by his ministry , gave a sufficient witness to the worth and dignity thereof . this epistle of commendation ( i say ) god hath so eminently bestowed upon the ministerial endeavours of this holy man mr. durham , both in press and pulpit , that the prefixing my epistle of commendation to this excellent exposition of the decalogue , was judged by my self to be but an attempt , to make the sun appear more resplendent by the faint and feeble light of a candle . but since some are pleased to put an undeserved value upon my approbation of this worthy undertaking , i could not but upon this occasion signifie that in my apprehension , the ensuing treatise its design and tendency so advanceth holiness of heart and life , and withal is compiled with that strength and clearness of judgment , and holy warmth of affection , as that ( by gods blessing ) it may preserve and reduce many in this sinful age from those impieties , that so abound therein and may prove an excellent antidote against them , as by the good providence of god , it is brought forth in a time wherein't is coetameous with them . in the hopefull expectation whereof , i commit thee and this worthy work to the blessing of god , in whom i am thy faithful friend to serve thy soul wil : jenkyn . london , novemb. . an exposition of the ten commandments , delivered in several lectures . exod. . . . ( and god speake all these words , saying , i am the lord thy god. which have brought thee out of the land of egypt , out of the house of bondage . being ( through gods strength ( resolved to essay the opening of the ten commandments , all that we shall say , by way of preface , shal be to give you an account of the motives which have engaged us in this work. the first is the excellency of this scripture , it being by the lord himself intended as a comprehensive sum of his peoples duty , and commanded to us from this , that though all the scripture be his word , yet this in a singular manner is so ; for he spake all these words himself , and by a voice immediatly formed by himself he pronunced them first to his people , and afterward twice by his finger ( that is , immediatly by himself , without making use of any pen-man , as in other scriptures ) he wrote them for his peoples behoof upon two tables of stone , which were afterwards commanded in a singular manner to be kept in the ark , deut. . v. . . and to be learned , deut. . . as also to be written on the posts of their doors , and diligently pressed on their children , deut. . . . . in opening of which commandments , not only the prophets and apostles , but our blessed lord in that sermon of his upon the mount , matth. . . . doth much insist , the second is the usefulness of this scripture , and of the knowledge of it to all that would know what is pleasing to god , that they may be fitted for duty to him and may know what is displeasing to him ; that may know sin , and how to eschew it , and may be stirred up to repentance when they have fallen into it , this being the laws property , that thereby is the knowledge of sin , rom. . . and so likewise the knowledge of duty ; therefore it is summed in so few words , that it may be the more easily brought into , and retained in the memories and hearts of his people : for which cause also of old and late , has it always been recommended , both in the word , deut. . . and in all catechisms to be learned as a rule of mens walking ; and yet so comprehensive is it , that without pains and diligence to come to the understanding thereof men cannot but come short of the great scop thereof . the third is the great ignorance , that is amongst not a few , of the meaning of the useful and excellent scripture , and especially in this secure time , many not knowing they break the commandments when they break them , at least in many material things , and this draweth with it these sad effects : . that there are few convictions of sin . . little repentance for sin , . much security ▪ presumption confidence in self-righteousness , and the like , upon which the ignorance of this scripture hath great influence , even as amongst the jews the ignorance of its spiritually made many neglect the chief part of holiness , and proudly settle on self-righteousness ▪ and slight christ the mediator ; as we may see in pauls example , rom. . . and this was one reason why our lord expounded it , that by it sinners might see more the necessity of a mediator , who is the end of the law for righteousness to all that believe , rom. . . and as these effects are palpable at this time , so we conceive it useful to follow the same remedy ; this evil being not only amongest the prophane , but amongst the most formal and civil , who stumble at this stone ; yea , many believers are often so much taken with cases and light in doctrinal truths , that they heed not snfficiently the meaning of the law , whereby their convictions of sin tenderness in practise , constant exercise of repentance , and daily fresh applications to the blood of sprinkling are much impeded . and although it may seem not so to suit the nature of this exercise ( for it would be noticed , that the author delievered this doctrine of the law in several lectures on the sabbath-morning before sermon , in which time he formerly used to read and expound a chapter of the holy scriptures , or a considerable portion thereof ; which lectures are not now distinguished , because of the close connection of the purposes ) yet considering the foresaid reasons , and the nature of this excellent scripture , which cannot hastily be passed through ( it having much in few words , and therefore requiring some convenient time for explication ) & consideriing the weight of it , and its usefulness for all sorts of hearers , we are confident it will agree well with the end of this eexercise , ( which is the end of opening all scripture ) to wit , peoples instruction and edification , to insist a little thereon . our purpose is not to aim at any great accuracy , nor to multiply questions and digressions , nor to insist in application and use , but plainly and shortly ( as we are able ) to give you the meaning of the law of god : . by holding forth the native duties required every commandment . . the sins which properly oppose and contradict each commandment , that by these we may have some direction and help in duty , and some spur to repentance , at least a furtherance in the work of conviction , that so by it we may be led to christ jesus , who is the end of the law for righteousness to every one that belives , rom. . which is the principal intent of this law , as it was given to israel . to make way for the exposition , we shall . lay down some conclusions which arise from the preface . . give you some ordinary distinctions . . clear and confirm some rules or observations useful for understanding of the whole law. the first conclusion that we take for granted is , that this law ( as 't is moral ) doth tye even christians and believers now , as well as of old ; which appears from this , that he who is god the law-giver here , acts . . is the angel christ , and 't is his word , as is clear , vers . . . as also the matter of it being connatural to adam , it did bind before the law was given , and that obligatory force cannot be seprated from its nature , ( though the exercise of right reason in nature be much obliterate since the fall ) therefore christ was so far from destroying this law in its authority , and paul so far from making it void by the doctrine of faith , that our lord tells he came to fulfill it , matt. . . and paul shews , that his preaching of faith was to establish it , rom. . . which truth being confirmed by them both in their practise and doctrine , sheweth that the breach of the holy law of god , is no less sinful to us now , then it was to them before us . the second conclusion is , that though this law , and obedience thereto , lye on christians , and be called for from them , yet it is not laid on them as a covenant of works , or that by which they are to seek or expect justification ; no but on the contrary , to overturn self-righteousness , by this doctrine which manifesteth sin and of it self worketh wrath ? which is also clear , in that he is here called , our god , which he cannot be to sinners but by grace : and also it appears from the lords owning of this sinful people as his , and his adjoyning to this law so many ceremonies and sacrifices which point out and lead to christ : and from his adding the law on mount sinai , as a help to the covenant made with abraham , genes . . ( which was a covenant of grace , and was never altered , as to its substance ) in which the people of israel , as his seed , was comprehended ; therefore it appears that this was never the lords intent in covenanting thus with his people , that they should expect righteousness and life by the adjoyned law , but only that it should be useful in the hand of grace to mak the former covenant with abraham effectual : so then , though we be bound to obey the law , we are not to seek righteousness or life by the duties therein enjoyned . the third conclusion is , that both ministers in preaching , and people in practising of this law , would carry with subordination to christ ▪ and that the duties called for here are to be performed as a part of the covenant of grace , and of the obligation that lyeth upon us thereby , & so all our obedience to god ought still to run in that channel . if we ask how these two differ , to wit , the performing the duties of the law , as running in the channel of the covenant of grace , and the performing of them as running in the ▪ channel of the covenant of works , or how we are to go about the duties of the law with subordination to christ and his grace ? i answer , they differ in these four things , which shew , that these duties are not onely to be done , but to be done in a way consistent with , and flowing from grace : which also follows from this , that in the preface to the commandments , he stileth and holdeth himself forth as redeemer to be the object of our duty , and the motive of it . . they differ , i say first , in the end or account upon which they are performed ; we are not to perform duties that life , pardon , or enjoying of god may be meritoriously obtained by them , but to testifie our respect to him who hath provided these freely for us , that we should not rest in duties which are engraven on these covenant-blessings . . they differ in the principile by which we act them , 't is not in our own strength as the works of the first covenant were to be performed , but in the strength of grace , and by vertue of the promises of sanctification comprehended in the second covenant cor. . . . they differ as to the manner of their acceptation , duties by the first covenant are to abide their tryal upon the account of their own worth , and the inherent perfection that is in them , and accordingly will be accepted , or rejected , as they are conform or disconform to the perfect rule of gods law ; but by the second covenant , the acceptation of our performances , prayers , praises . are founded on christs righteousness , and gods mercy in him , in whom only are they sweet-smelling sacrifices , and accepted as our persons are , for he hath made us to be accepted as to both only in the beloved ephes . . . . they differ in respect of the motive from which they proceed ; or the great motive of our obedience in the covenant of grace , is not fear of threatnings and wrath in case of disobedience , which by the covenant of works is the main thing sways men to duties , no● is it a purchase of heaven to themselves by their holiness , which also by that covenant is a predominant motive of mens obedience , but it is love and gratitude , and that not simply to god as creator , but as redeemer , as the text here sheweth . i brought thee out of the house of bondage , it is that we may set forth the praises of him who called us , and that we may glorifie him that has bought us : where duties have these qualifications , they are consistent with grace , and subservient to it ; but when those are wanting or excluded , christ is wronged , and men turn legal , and in so far fall from and overturn grace . these conclusions as necessary caveats being laid down , we shall propose these distinctions for clearing of them , . we would distinguish betwixt a law and a covenant , or betwixt this law , considered as a law , and as a covenant ; a law doth necessarily imply no more then . to direct . to command , inforcing that obedience by authority ; a covenant doth further necessarily imply promises made upon some condition , or threatnings added if such a condition be not performed : now this law may be considered without the consideration of a covenant , for it was free to god to have added , or not to have added promises , and the threatnings ( upon supposition the law had been kept ) might never have taken effect ; but the first two are essential to the law , the last two , to believers , are made void throngh christ ; in which sense it is said , that by him we are freed from the law as a covenant , so that believers life depends not on the promises annexed to the law , nor are they in danger by the threatning adjoyned to it : hence we are to advert when the covenant of works is spoken of , that by it is not meaned this law simply , but the law propounded as the condition of obtaining life by the obedience of it ; in which respect it was only so formally given to adam : this then is the first destinction betwixt the law , and the covenant of works . . distinguish betwixt these ten commandments simply and strictly taken in the matter of them , and more complexly in their full administration , with preface , promises , sacrifices , &c , in the first sense they are a law having the matter , but not the form of the covenant of works : so moses by it is said to describe such righteousness as the covenant of works doth require , yet he doth not propond it as the righteousness they were to relye on , but his scope is to put them to a mediators , by revealing sin through the law , rom. . . in the second sense it is a covenant of grace , that same in substance with the covenant made with abraham , and with the covenant made with believers now , but differing in its administration . . distinguish betwixt gods intention in giving , and the believers in israel their making use of this law , and the carnal multitude among that people their way of receiving it , and corrupt abusing it contray to the lords mind : in the first sense it was a covenant of grace , in the second , it turned to be a covenant of works to them ; and therefore it is that the lord rejects as we may see jsaiah . . . . . jer. . . their sacrifices and services as not commanded , because rested on by them to the prejudice of grace , and contrary to the strain and scope of this law complexly considered . . distinguish betwixt the moral , and ceremonial , and judicial law ; the first concerns manners , and the right ordering of a godly conversation ; and because these things are of perpetual equity and rectitude , the obligation of this law as to that is perpetual ; and therefore in the exponding of it , these two terms , moral , and of perpetual authority , are all one , and to be taken so ▪ . the judical law is for regulating outward society , & for government , and doth generally ( excepting what was peculiar to the people of israel ) agree with the moral law ; this as given to them is not perpetual , their policy being at an end . ▪ the ceremonial law is in ceremonies , types , and shadows , pointing at a saviour to come ▪ this is also abrogate , the substance being come ; but there is this difference , that the judicial law is but mortua , dead ; and may , where 't is thought fit , with the fore-going caution , be used under the new testament ; but the ceremonial law is mortifera , deadly , and cannot without falling from grace , gal. . ▪ . be revived . . when we speak of things moral , we are to distinguish between things naturally moral , that is ▪ such ( as love to god and our neighbour , and such-like ) which have an innate rectitude and holiness in them , which cannot be separate from them , and things positively moral , that have their obligation by a special positive superadded sanction , sothat their rectitude flows not from the nature of the things themselves , as in the former : as for instance , in the fourth commandment it is naturally moral that god should be woshipped , nature teacheth it ; but that he is to be worshipped on such a day particularly , that comes to pass by vertue of his positive command ; the first cannot be altered , the second by the lord may ; but till he alter it , the authority lies still on all , and it is equally sin to sin against any of them , though without the positive sanction , there is no obligation naturaly requiring obedience in some of them . . the sixth distinction is of the moral law in two tables , first and second ; the first contains our immediate worship , and service and obedience to god himself , and is comprehended in the first four commandments ; the second contains our mediate obedience to god in all the duties we owe to other , in the last six ▪ they were at first so divided by the lord himself , for there are ten in all , dent. . ▪ from this distinction take notice : . that all the commandments of the second table are of like authority with the first , god spake all these words ; yea , as it appears from acts . . it was our lord jesus . . the sins immediately against the first table , are greater then those against the second ; for this cause , matth. . . the first is called the first and great commandment : therefore . in morals ( if they be things of the same nature ) the duties of the second table cede and give place to the duties of the first table , when they cannot stand together ; as in the case of love to god , and the exercise of love to our father and neighbour , luke . . matth. ● . . when obedience to god and obedience to our superiours cannot consist ▪ we are to obey god rather then man , acts . . and we are to lore the lord , and hate father and mother ▪ luke . . . yet take notice , that ceremonials or positives of the first table , for a time cede and give place to morals in the second ; as for relieving or preserving our neighbours life in hazard , we may travel on the sabbath day , according to that scripture , i will have mercy and not sacrifice , and the sabbath was made for man , and not man for the sabbath , &c. . the seventh distinction ( which is ordinary ) is of the commandments into affirmative and negative , as ye see all the commandments in the first table are negatively set down , forbidding sin directly : thou shalt not have an other gods , &c. only the fourth is both negative and affirmative , forbidding sin , and commanding duty directly ; as also the fifth only , which is the first of the second table , is affirmative , all the rest are negative . this distinction is not so to be understood , as if nothing were commanded or injoyned in negative precepts , or as if nothing were forbidden in affirmative precepts ( for what ever be expressed as forbidden , the contrary is alwayes in plyed as commanded , and whatsoever is expresly commanded , the contrary is alwayes implyed as forbidden ) but the distinction is taken from the manner of setting them down , concerning which take these rules or general observations for your better understanding , many whereof are in the larger catechism . . however the commandments be expressed , affirmatively or negatively , every one of them hath two parts ▪ one affirmative , implyed in negative precepts , requiring the duties that are contray to the sins forbidden ; another negative , implyed in the affirmative precepts , forbidding the sins that are contrary to the duties commanded ; as for example the third commandment , thou shalt not take the name of the lord thy god in vain ; it implies a command reverently to use his name : so , to remember to keep holy the satbbath day , implies a prohibition of prophaning it ; in which sense all the commandments may in some respect be called negative ( and so a part of the fourth commandment is negatively expressed , thou shalt d●no work ) or affirmative ; in which respect christ comprehendeth all the negatives under these two great affirmative commandments , of love to god and our neighbour , for every commandment doth both enjoyn and forbid ; the like may be said of promises and threatnings , there being in every promise a threatning , and in every threatning a promise conditionally implyed : and this may be a reason why some commandments are negatively expressed , some positively , to show us that both are compredended . . though the positive commandment , or ( the positive part of the commandment ) be of alike force and authority with the negative , as to the obligation it layeth on us to duty , yet it doth not tye us to all occasions and times , as negatives do : hence is that common maxime , that affirmative commands tye and oblige semper ever , that is , they never want their authority , and we are never absolved from their obedience ▪ but they do not oblige and tye ad semper , that is , in all differences of time we are not tyed to the exercise of the duties enjoyned ; negatives again oblige both somper and ad semper , that is , alwayes , and in all differences of time : for instance , in the third commandment , the affirmative part is to use the lords name and ordinances holily and reverently in prayer , reading and hearing , &c. so in the fourth commandment we are required to sanctifie the sabbath , by wating on ordinances , &c. this makes these still duties , so as to pray , hear , &c. are still duties , but we are not to be , and should not be alwayes exercised in these duties , for we must abound in other duties also of necessity , and mercy , we must eat , and sleep , &c. and when we sleep , we can neither act love , nor sear . again , the negative part is , not to prophane the lords name in his ordinances ; this may not be done at any time : the reason of the difference is this , because in affirmatives we are not alwayes tyed to the acts of duties and graces ▪ but to the disposition and habit. habits are a spiritual quality , a ( vis ) or power sitting and enabling for bringing forth these acts ; and for the bringing them forth in the due time and season , when they shall be called for ; but in sinful things we are prohibited , not only the habits , but the acts also : the one is alwayes and ever a sin , but the other is not alwayes called for as duty . if any desire rules to know when a duty is called for ; as for instance , when we are to pray , hear , &c. it is hardly possible to be particular in this , yet we may try it by these generals . , any affirmative precept binds to present practise , when the duty required tends to gods glory , unto which every thing should be done ( as corinth ▪ . . ) and when the omission of the duty may dishonour him . . when it tends to others edification , and omitting will some way stumble and offend . . when some special providences meet and concur , to give opportunity for such a duty ; as for instance , the giving of aims when we have it , and some indigent person offers , whose necessity calls for it , gal. . . so when secrecy for prayer is offered , ( and no other more necessary duty at that time is called for ) which we are to watch unto , col. . . or when we meet with some special occasion or dispensation , pointing out to us this or that as a duty called for , such a providence invites us to the practise of that duty : for though providences will not make these things to become duties which are not duties , yet they will serve to time and circumstantiate duties that lye on us , by vertue of affirmative precepts . . some special occasions and times are set down in the word , as for praying morning and evening , for hearing the word on sabbath days ; and in these , and other the like duties , the examples of the saints , so recorded for imitation in scripture , would be observed as a copy and patern . . when they have not such inconveniences with them , as cross and hinder other moral duties of edification , love ▪ &c. for if they do that , they must yield and give place to these ; but if no other duty be called for , then they ought to be done , for we should be in some duty . and though such dnties be in themselves moral , suppose praying , hearing , and such others , which might be instanced , yet the timing of them , or going about them at such a time , and in such a manner ▪ is not moral simply , but as these are by circumstances called for . . when without sin such a duty cannot be omitted ; and although there be not any inward exercise of mind , or frame of spirit sutable thereto , yet the conscience calls for it , or there is some on special occasion or other that puts us to it . . observe , that this rule of negatives tying ad semper , or obliging in all circumstances of time , is not to be understood , but where the matter is moral ; therefore we would distinguish again betwixt negative morals , and negative positives , for positives , whether negative or affirmative , give still place to morals , as for instance , that part of the fourth commandment is negative ▪ in it ( that is , one the seventh day ) ●●ou shalt do no manner of work , yet sometimes , when necessity calls for it , some manner of works is lawful on that day , because it is only a negative positive , and not a negative moral : and so david's eating of shew-bread , was against a negative command , though not against a negative moral , but a negative positive . . take this rule , that in all commands , joyntly and severally , we would have special respect unto the scope god aims at by them all in general , or by such a command in particular : now the general scope is ( cor. . . . pet. . . ▪ ) perfect and absolute holiness , even as he is holy ; and therefore whatever he requires , he requires that ▪ it be absolutely perfect in its kind , as that our love to him be with the whole heart , &c. and so our love to others be as to our selves ; our chastity and purity , all must be absolute . ( see tim. . . ) this rule will teach us what we are to aim and level at : and whatever exposition of the commandments comes not up to this scope , is no doubt defective ; and by this rule only can we be helped to the right meaning of every commandment , for each of them has its peculiar scope , both as to the duties it requires , and sins it condemns . and by this rule it is that our lord christ ( whose exposition with that of the prophets is best ) draws in the least and smallest branches of filthiness to the seventh commandment , which dischargeth all things contrary to perfect and compleat purity . . the fifth rule is , that the law is spiritual , rom. . . and that not only outward obedience to such duties , or outward abstinence from such sinful acts is called for , but the law , having a spiritual meaning , calls for spiritual service , and that in these three : . as it requires spiritual duties , such as faith , fear , love to god , and ●● others ; right habits , as well as right affections , and outward actions , and therefo●● paul , to prove the spirituality of the law , instanceth in the habit of lust , rom. . ●● a thing thereby discharged . . the law is spiritual , in that the obligation thereof reaches to the spirite , and very inwards of the heart , affections and thoughts , as wel● as to the outward man ; the love it requires , is love with all the soul , heart and mind . hence there is heart-idolatry , murder , and adultery , as well as outward , therein condemned . . it is spiritual , in respect of the manner ; it requires as to all outward duties , that they be done to a spiritual end , from a spiritual principle , and in a spirital way , opposite to the carnal way , to which the unrenewed heart of man is inclined , in which sense we are commanded to walk in the spirit , gal. . . and so praying and praising , which this law calls for , is praying and praising in the spirit , corinth . , vers . , , . . a sixth rule is , that beside the duty expressed , there is more implyed in the affirmative commands ; and beside the sin pitched on , there is more forbidden in the negative precepts , even all duties and sins of these kinds , in whatsoever degree : as for example , in the affirmative commands : . where the duty is commanded , all the means that may further it are commanded likewise : hence under care to preserve our brother , levit. . . . it is commanded that we should reprove him , &c. . where any thing is commanded as a duty , all duties of that kind are commanded , as keeping holy the lords day , is commanded in the fourth commandment : there hearing , praying , watchfulness all the week over , and all things belonging unto the worship of god that day , such as tythes , that is , maintenance for a ministry , calling of fit ministers , bulding churches , &c. are required , though they be not all duties of that day . . where a duty is required , the owning and suitable avowing of the duty is required also : and so believing in god , and the profession of faith are required in the same commandment , rom. . . . where the duty of one relation is repuired ( as of childrens subjection ) there is required the duty of the other relation ( as of parents ) yea , and also of all under that name . again , in negative precept ; observe : . where great sins are forbidden , all the lesser of that sort are forbidden also : as under adultery , murder , and idolatry , all light , obscene whorish words , wanton looks , unchaste thoughts , revenge , rash anger , wordly affections , &c. are forbidden ; and they are comprehended and prohibited under the grossest terms , to make them the more detestable , odious , and dreadfull . . all means that may prevent these sins are commanded , and all snares , or occasions , or incitements to them are prohibited . . where any sin is forbidden , there the least scandal about it , or the least appearance of the guilt of committing it , is forbidden also ; for god will have his people holy , and shining in holiness , unspotted , and without scandal , and abstaining not only from all evil , but from all appearance of it , thess . . . . we are not only forbidden the committing of such sins our selves , delighting in them , and inclining to them , but accounting light or little of them in others ; yea , we are commanded and ought to mourn for them , when committed by them . . the seventh rule is , whatever duty lies upon others , we are commanded in our places to further them in it , as masters are to further their servants , husbands their wives , one neighbour another ; by advice , direction , incouragement , prayer , and other helps , as in the fourth commandment is clear , where the servants duty , & the strangers , is imposed on the master ; and whatever sin is discharged in our selves , we are discharged any manner of way to partake in the same with others , whether by advice , example , connivance , ministring occasion , or by sporting and laughing at it in ●hem ; for so the rule is , tim. . . keep thy self pure , partake not of other mens ●ins : men may be free themselves ▪ as to their own personal breaches , and yet high●y partake of others breaches of the law. . the breach of one commandment virtually breaks all ; there is such a connexion and linking together of the commandments , that if the authority of god be ●lighted in one , it is so in all , jam. . . . john . . . on thing may in divers respects ( as an end or means ) be commanded or forbidden in many , yea in all the commandments ▪ as ignorance and drunkenness are , because they disable for all duties , and dispose to all sins : of this kind is idleness also ; and so knowledge , sobriety , watchfulness ▪ &c. are commanded in all the commandments ; for without these men are unfitted and incapacitated for performing any commanded duty . . the tenth and last rule is , the law is holy , just , and good : therefore the least motion against it , or discontentment with it , is sin , rom. . . in sum : take these few watch-words concerning the obligation of the law. . that it obligeth to all duties , and to all sorts of duties , publick , private to god , to others , and to our selves : and that words , actions , gestures , yea thoughts , and the least motions of the heart , come under its obligation : his commandment is exceeding broad , so that there is nothing so little , but it ought to be ruled by this word , and that in all persons of all ranks , whether as to doing or suffering . . that it obligeth to the right manner of duties , as well as to the matter , and to every thing that belongeth to duties ; and thus in its true extent it reacheth to the forbidding of all the sins that are contrary to duties commanded . . that it obligeth the whole man , the outward , in deeds , words , gestures , and appearances or shews ; the inward , in the understanding , will , affections , memory ; consciences ; and so it requires that the mind , will , and whole nature be sanctified , and conform to all these commands . . that it obligeth to obedience in all these alwayes , and in the highest degree , so that the least disconformity in habit or act is a transgression , the obedience it requires is perfect in all these respects , that not only there must be no breach of any of these commands directly , much lese a continuance in a breach ; but that also . there must be no appearance of breaking them , thes . . . . there must be no consent to break them , though it come not forth to act , matth. . . there must be no casting our selves in the way of any temptation or snare , whereby we may be inticed or occasioned ( to speak so ) to break them ; as davil was by his looking on a woman , sam. . . which job guards against , job . vers . ▪ . there must be no corrupt motion , affection , or inclination to evil , even where it gets not assent , there must be no tickling of delight in the thing , though the heart dare not consent to act it , nor any discontentment with the restraint that keepeth from such a thing , or secret wishing that such a thing were lavvful ; but on the contrary , we must account every commanded thing right , psalm . . . the involuntary motions of the mind which never get assent to any of these evils , nor are delighted in , yet even these are prohibited by this law , because they flow from a corrupt fountain , and are the evidences of disconformity to gods image in our nature , and they ought not so much as to be in us . hence doth the apostle complain of lust , rom. . though resisted by him . . it teacheth not only to streams of actual corruption , but to the fountain of original sin , whereby we entertain within us the seed and incentives unto actual evils that contradict this holy law. by all which we may see what holiness it calls for , and how often ( if we were examined in all the commands by these rules ) we would be found defective and faulty , and what matter of humiliation and repentance we may have for what is past , and what challenges we may have hereafter from this law , with what need of continual applications to the blood of sprinkling , and of washings in that open fountain , to the house of david , and inhabitants of jerusalem , for sin and uncleanness , and what need of endeavours to have our steps ordered more exactly according to it . before we close the preface , i shall first add two distinctions more , then two more rules : . give you some scriptures for your memories cause , . give some directions or helps to those who make conscience to study this law. . answer and clear a special case . . then ye would distinguish betwixt this law as given to adam , and as given to israel : for as given to him it was a covenant of works , but as given to them it 's a covenant of grace , and so from us now it calls for gospel-duties , as faith in christ , tim. . . repentance , hope in god , &c. and although it call for legal duties , yet in a gospel manner ; therefore we are in the first commandment commanded to have god for our god , which cannot be by sinners obeyed , but in christ jesus , the covenant of works being broken , and the tye of friendship thereby between god and man made void ; so that now men , as to that covenant , are without god in the world , and without christ and the promises , ephes . . . . and so our having god for our god , ( which is pointed at in the preface to the commandments ) and christ for our saviour , and closing with his righteousness , and the promises of the covenant ( which are all yea and amen in him ) must go together . . distinguish betwixt the divers administrations of the covenant of grace , and of the law , in respect of positives , falling under the second commandment ; for that commandment tyed the israelites before christ to circumcision , sacrifices , the seventh day of the week , and other ceremonies agreeable to the administration of the law , and covenant of grace then ▪ but now it forbiddeth them to us , and requireth other duties , for the priest-hood being changed , there is of necessity a change also of the laws belonging thereto ; yet that commandment , as a part of the moral law , doth perpetually oblige and tye to worship god , and none other , and that according to the manner which he prescribes . next unto the rules already laid down for the better understanding of the commandments , we add two more . the first is , that the commandements are so to be expounded , as that none of them may contradict another , that is , there is nothing commanded in one that is forbidden in another , or contrary ; one duty doth not justle with not thrust out another , but they differ only ; and then two duties coming together , in that case one of them ceaseth to be a duty for that time ▪ as is said in that distinction of affirmative and negative commands . the second rule is , that all these commandments bind and call for obedience from men , according to their places , and other qualifications and circumstances : the fifth commandment calleth for one thing from a magistrate , another from a subject ; a magistrate is to edifie one way , a minister another , a private christian another ▪ a servant is one way to reprove his fellow-servant , a master another way : the law requires more from a man of parts , power and riches , then from another , as to exercise and improvement of these gifts : the law being just , has in it a proportionableness to places , parts , &c. and sets bounds to stations , but alters them not , nor confounds them . . for the help of your memories , and that ye may have these rules more obvious , ye may draw them all under these five scriptures . the first scripture is , psalm . v. . thy commandment is exceeding broad ; which though it be more extensive in its meaning , yet it doth certainly include this law , which in an especial way is the commandment , and in the sense and comprehensive meaning thereof is exceeding broad ; for it takes in the fulness and extent of the whole law , in its obligation , as to all things , persons , and duties of all sorts . the second scripture is , rom. . . which speaks to the spirituality of the law in the obedience which it calleth for , the law is spiritual , the third scripture is , rom. . . which speaks the perfection of its nature , the law is just ; therefore fretting against what it commandeth , or wishing it were otherwise , is a breach thereof ; it is holy ; therefore to be discomformable unto it , is to be unholy ; it 's good , and therefore it ought to be loved and delighted in . the fourth scripture is , tim. . . and it speaketh the great end of the law ; the end of the commandment is charity out of a pure heart , and a good conscience ▪ and faith unfeigned ; which threefold end speaketh out the absolute purity and holiness called for in our love to god and others , so as to have a good conscience in this before god : all which must flow from unfeigned faith without presumption , resting on jesus christ , who is in this sense the end of the law. the fifth scripture is , tim. . . the law is good , if a man use it lawfully : and this guards against abusing of the law , and putteth us to the lawful use of it : there are extreams in abusing the law ; as . when it is used to see righteousness by it . again . when the authority of it is pretended for something it warrants not , such as the traditions of the fathers , matt. . seeking of salvation by the observation of circumcision , &c. . when its authority in practise is denyed . . when it is turned from practise to vain speculations and questions . . when it is so used as it deters and scares from christ . . when it is so made use of , as it oppresses and discourages a believer , for whose sake ( tim. . . ) it was never made or appointed , as to its threatnings and condemning power : and lastly , in a word , when it is not used to the ends , and in the manner expressed , in the former scriptures . fourthly , because the study of this law is so singularly useful , we not only press & commend it , but add further some few directions , whereby we may be helped rightly to use it , and to guard against the abuse of it in our hearing and reading of it . . the first direction is , ye would look on it as gods word , and take it as if ye heard himself from sinai pronounce it , that so ye may tremble ; and be more affected with holy fear when ever ye read , hear it , or meditate upon it ; for so was the people affected when it was first promulgate . . be much in prayer for grace to take up its meaning ; david ( psal . . , &c. ) prayed often for this , and thought it not unbecoming a king , yea a believing king , and a prophet , to study this law , and pray much for opened eyes to understand the meaning thereof . . in your reading seek to understand so as to practise it , for that is the end of knowledge , and the end the law it self aims at , deuv . . . . we knowing no more in gods account then what we endeavour honestly to practise ; and not aiming at practise , indisposeth both for understanding and practise , and makes men exceeding careless . . as ye hear and learn any thing to be duty or sin , reflect on your selves , and try whether that be sin in you , and how far short ye are in that duty , for this is the proper use of the law , to reveal sin and transgression , rom. . ● . and therefore it is ca●●ed a glass , jam. . . . and ye would look in it so as ye may know what manner of persons ye are , and may know what sports are upon you . . when the law discovers sin , ye would open your bosom to let in convictions ; for the law entered that sin might abound , not in practise , but in sense feeling , and conscience , rom. . . and follow these convictions by repentance , till they necessitate you to flye to christ , and leave you there . . take help from christs sermons , and the prophets , to understand this scripture , for they are the only canonical ; and therefore the best commentary upon the commandments ; yet ye would not despise the light holden forth in humane writings , such as the larger catechism , which is very full as to this , and if concionably improved , will prove exceeding profitable for your instruction . lastly , the grave case that we would speak unto , before we enter particularly on the commandments is ▪ whether any of these commandments may be broken in our sleep , by dreams , imaginations , actions , &c. which otherwise are unlawful , or whether when a man is sleeping and dreaming he be subject to the rule of the law , and if its obligation extend to him even then ? this question hath its own difficulty , and althought it be not good to be curious in it , yet it wants not its own profit , as to the peace and quietness of gods people , or to their humbling and stirring up unto repentance , if it be rightely decided . i know almost all run on the negative , as if men were not in the least guilty of sin by such dreams ▪ upon this ground , upon this ground , because they are not then in a capacity to use and exercise their reason , but that they are in this case as mad , distracted , o● frantick men . i desire to be sober in speaking to this ; yet i shall adventure to speak my mind a little about it , with the reasons of it . and . we say there is a great difference betwixt sleeping dreaming men , and mad-men . . because madness is wholly in it self penal , and is a disease following sinful man as other diseases : but so it cannot be said of such dreaming ; for as sleep was natural ( there being before adams fall a day and a night as well as now , and there being an instance then of adams sleeping ) so must dreaming be , being procured by the restlesness of the fancy ; and the roving of the imaginations , which is some way natural ; but that men dream of such subjects , or that their dreams are of such a nature ( as filthy or prophaine ) seems clearly to follow sin , which dreaming simply doth not ; and therefore man is not so passive in this , as in madness . . because in dreams men have more use of reason , then in madness , though ( as the school-men say ) that use be imperfect , yet as they grant ( and experience confirmeth it , and augustine lib. . confess● acknowledgeth it in himself ) their may reason and debate in sleep , yea sometimes reject some motions , and though dreaming yet not give consent unto them ; and that upon reasons which at other times possibly they will imbrace . hence is it that there is a sort of sutableness and likeness betwixt mens dreamings ▪ and their rational actings when walking ; children and mad men , or men in a distemper , having more foolishnese and less reason in dreams , then these who have more use of reason ; but wise men in a distraction , and natural fools , have no such difference then : beside , we conceive that dreaming is more proper to reasonable men then beasts ▪ and to men that have exercise of reason then to children , but madness may be in all . . because a mans former carriage in moral things hath much more influence on his dreams when he has clear use of reason , then it can be said to have upon him when in madness , as to the things committed by him in it . . neither is it without some weight , that under the law , levit. . deut. . . sacrifices and washing ▪ were appointed for some sins committed in sleep and dreaming ( whatever they be in themselves ) which were not appointed for the sins of such as were frantick : all which put together , and duly considered , we cannot look upon sins , i mean things otherwise unlawful , in dreaming ; and sins in distraction , as equal . yet secondly , there be some things that we willingly grant in this matter : as . that we do not comprehend under these sinful dreams every passing transient thought or motion in sleep , which has meerly an idleness and unprofitableness with it , which though it might possibly be siuful in men waking , ( when they should aim in the least thought at something edifying ) yet we think dreams that are meerly ( so to say ) negative , that is ▪ not sinful on the matter , are not to be accounted sins ; nay , not yet sins historically , as it were , objected to the fancy , or only objectively proposed ▪ i say they are not sinful , because mans fancy at such a time is open to such representations ▪ and cannot hold them out , especially seeing they may possibly be carried in by the devil , who certainly waits these times ; but there are other sinful dreams , such as that spoken of , levit. . through occasion of which there is effusion of seed , rising in passion , delighting in revenge , it may be ( as we have heard ) to the committing of some act , such have ( as it were ) a more diliberate consent with them , and sometimes delight , yea , sometimes external motion of the body endeavouring the accomplishments of its desires : in all which it seems hard to say , that a man is passive only ; and when the subject of the dreams are such things as a natural conscience will scare and tremble at , it is of these we speak . . we conceive there is a great difference , as to degrees of sinfulness , betwixt such sinful motions , desires , delectations , &c. that are in a waking man , and the same in one a sleep ; the guilt is much less by many degrees in the one , then in the other . . a difference is to be made betwixt gross sins objectively represented to the fancy in sleep , and the same sins which are not only sorepresented , but also have more setled motions following thereon . . there is a difference also betwixt distempered men in their dreams of this kind , and men who are sober , and well at themselves ; yet we cannot but incline to think , that there is some guilty that may and ought to be repented of in such dreams , and so that men may in their sleep sin against these holy commandments , seeing that in many dreams , as in many words , there are divers ( even sinful ) vanities , eccles . . . this truth is something clear from the grounds already laid down ; but we shall for further clearing and confirming of it , and these following arguments . the first is this . . that tickling delight , as an evil against the law of god , is a fruit of original sin , which sin infects all our imaginations , and make them evil , genes . . . yea , they are the flowings out of habitual lust , which is now natural to us ; and if they be a fruit of that tree , or a daughter of that mother , must they not be of the same nature , and so sinful ? and that they must flow from original sin , may thus be made out ; that none can imagine such dreams to have been incident to adam , in the state of innocency , while all was pure , even though sleep and dreams were natural to him : and this may be confirmed from that one maxime of the school-men , that adams innocency was capable of no deception , nor of any thing which might make him sad , either sleeping or waking ; but such dreams certainly imply both . if it be said , such dreams may be from an external cause , as the devils objecting such and such things to men in sleep : i answer , i grant in part it may be so ; but . though he object them to us sleeping as well as waking , yet it is , we that entertain these objected representations , it is we that delight in them , and move by them , though tempted thereto by him : we may say he is father and as it is , acts . . he filleth the heart , and furnisheth fewel ; but we are the mother ( i say it is our corruption ) that bringeth forth , and can any say , that if there were no corruption within us , that these would be so entertained ? . though they come from him as an external cause , yet considering that our nature is inclined to such things , so that powder or flax taketh no sooner with fire cast into them , then our corrupt nature doth with these temptations : is it possible to imagine that a dart of temptation should be thrown in , and not at least awake and stir the savour of corruptions ? indeed , pure nature in our blessed lord ( who was without original sin ) was like water , presently to quench all such fiery darts . . if they come from the devil , to what end can he object them to men ; it must either be because they are sinful , that being his aim to defile them thereby , and draw them to sin , or because they are troublesome and heavy to men , he having delight also in mens misery , but such dreams are no way weighty and troublesome to the most part of men , that therefore is not his aim , nor would they be so much burdensome to others , were it not from their apprehension of guilt under them ; and therefore satans aim must be thereby to defile men with sin . . argument which confirmeth the former , ( and let us consider it with reverence ) our blessed lord jesus was made in all things like unto us , except sin , none of the fruits of original sin , which are sinful , are to be found in him ; and yet , i suppose , none can without horrour imagine such dreams to have been incident to him , or that his absolute holiness was capable of them . he is the only instance of one free from original sin , yet may he be supposed lyable to any other penal thing , excepting . what implies sin . . what implies distempers and infirmities in the contemperature and constitution of his body from inward causes , because he had no inward cause , being free of sin as adam before his fall ; and therefore not naturally ( i mean from inward principles , or necessity , as we are ) subject to sickness or death . . the third argument is , that men are often accessary to these sinful dreams themselves , either . by excess , disposing themselves to such inclinations , or . by a loose mind that delights in following such things throughout the day in their more reasonable meditations , and more determinate purposes ; it being ordinary , that dreams follow much the constitution of the body , or the habitual strain of our practise : in which respect mens callings , or particular imployments , will run up and down before the fancy in their sleep , and so their sinful exercises also : or . by not praying to god to guard against them , and neglecting to press more after mortification for that end : or . by not being suitably affected with them after they are past and gone : in which cases even the school-men ( who are not the most rigid and tender casuists ) will grant ( all things being considered ) sin to be ex consequenti in dreams ; and we suppose few fall in such dreams , who may not in one circumstance or other read their accession to sin therein , and though our frame and constitution be in it self natural , yet that it should incline us sleeping or waking to any thing sinful , that is and must be from corrupt nature , seeing it clearly speaketh the inordinateness of our natural inclination . . the fourth argument is from the law of washings and sacrificings for the sin of uncleanness in mens dreams , when they pass seed in their sleep , which seemeth to say thus much , that both sleeping and waking men should be holy ; and although there be sacrifices and cleansings appointed for somethings that are not morally sinfull , as the touching of a dead body , having leprosie , &c. yet simply to say so of the case in hand were hard : for . if it be said there was no moral sinfulness in that kind of pollutions , what then could these sacrifices and washings signifie ? if any say , as they must say , they looked to secret actings of original sin , it doth confirm what we have said : but . is there in any such things as are not accounted sinful in themselves , such a dependency upon , or likeness to any commandment , as there is in that which is mentioned levit. . to the seventh commandment , to which it seemeth to have a direct reference ? . the fifth argument may be taken from the extent of the law , which reacheth to the whole man outward and inward , soul , heart , mind , and if to the whole man , then why not to the fancy , memory , imagination , &c. and we are sure when spirits are made perfectly comform to the law of god , there will not be found in them any such fancy imaginable as consistent with it : besides , doth not this law oblige and tye alwayes ? even sleeping men ( as we conceive ) are under the negative precepts of it , that is , although they be not bound to pray and hear in their sleep , yet they are bound not to murder , nor commit adultery , &c. in their sleep ; and the more renewed and holy christians are in their ordinary walk , so are they in their dreams ; and even in this sanctified persons differ from unrenewed ones . . the sixth argument it this , we suppose these grounds that prove involuntary lust in the first motions thereof , and before they can come to consent to be sin , will infer these motions in sleeping men ( of which we speak ) to be sinful also : for . though these motions of lust be involuntary , and weaken not the deliberate use of reason more then the other : and . though they be in the regenerate wrestled against , and not approved more then the other , yet because these are not according to reason , ( though not brought forth by it ) and not answerable to that simple purity and angelick holiness which should be in man , and it is hard to imagine the most passing motions of lust running never so swiftly through us , not to leave behind them some dreg of defilement by reason of our corruption , that sideth still in less or more with temptation ( which cannot be said of sins objected by the tempter to our lord ) and such lusts , or motions of lust , have still by the orthodox , according to pauls doctrine , rom. . been thought sinful upon the foresaid reasons , and we see not but these same reasons will hold here . lastly , we add , that generally the consciences of the godly look on this kind of practises , although committed in sleep , with horrour , and no reasoning or disputing will truly quiet them , till they be humbled before god under them , and yet they use not to be so troubled in other things that are meerly ceremonial : how doth augustine complain of this , yea confess and lament it , confess . lib. . cap. . ( though elsewhere he accounts it no sin ) yet he crys out of it , and that he thought it a mercy , that he had not done what in sleep he consented to act , reperimus nos non fecisse , doleamus tamen quoquo modo in nobis factum suisse , it grieves him that it should be any way done in him , and he aggreadgeth it thus , that he had not alwayes rejected these as sometimes he had done : and do not the godly sometimes in their sleep make opposition to these motions ? and how often do they in prayer wrestle against this evil , and that ( as i conceive ) from another apprehension of it then simply , because of any punishment or affliction that is in it ? for many things more afflicting do not so effect them ; and yet even these know the reasons that are made use of against the sinfulness of it , which maketh me think there is something directly against conscience and purity in these sinful actions or motions . to conclude , sure we are this opinion is not unsuitable to the end of the law , and that absolute purity and angelical holiness god calleth for in it ; namely , that not only when we are awake we are to be still with him , but that our sleep should not break our communion with him : and certainly it is most safe for man to humble himself under the sense of his sinful nature , and the sad necessity of sinning , both waking and sleeping , he hath brought on himself ▪ that thereby he may the better press on himself the necessity of a mediator for righteousness , which are the great ends and uses of the law. we come now more particurarly to the words which the lord himself spok : concerning the number of these commandments , and general scope of them ( as hath been said ) there is no question : but there be four things we would speak a little to , for further clearing of the text , before we come to speak particularly to the first commandment . the first is , whether these words , i am th● lord thy god , &c. be a part of the first commandment , or a preface to all the ten ? answ ; we think it is a ground laid down for pressing and drawing forth our obedience to all the commandments , yet it hath relation more especially to the first commandment ▪ as the negative expression there cleareth , which is , th●● shalt have no other god● before 〈◊〉 that is , no other then me : what me ? even me the lord thy god that brought thee ●ut of the land of egypt : so then there is a special relation betwixt this commandment and the preface , as including the positive part of this negative commandment , and it doth especially clear these three things . . what is the right object of worship , it is jehova , elohim , the lord , that sheweth the unity of the divine essence ; for so ●●hovah , being a word in the singular number , is ordinarely look't on as pointing out this , then elo●im , which is a word in the plural number , speaketh the plurality of persons in the god ▪ head ; so that the lord commanding and requiring obedience , here is one god , and three persous . . it cleareth what is the right channel in which our service should run , it is in the channel of the covenant , our obedience is to be directed , not to god abstractly considered , but to god as our god , i am the lord thy god , saith he , and thy god by covenant ; so the expression is , deut. . . that thou m●●st fear this glorious and fearful name , the lord thy god. this maketh our service and worship sweet and kindly ; and without this relation there can be no acceptable service performed by sinful man to god ; and that relation ( that by the covenant of works once stood betwixt them ) being broken , it saith it must be made up again , which only can be done in christ : and it saith also , that this relation to god in him , and obedience to the law , can consist well together . . it cleareth what is the right and great motive of obedience , to wit , the benefit of redemption , love and thankfulness , upon that account , constraining to the performing of these duties that are commanded , that they may be done willingly , and in a chearful manner . secondly , it may be asked , why the second commandment , and the fourth commandment , have reasons pressing obedience annexed to them , which none of the other hath , at least expresly set down by the lord ? answ . this may be a reason , because all the other commandments are by the law of nature determined in mens consciences , and the sins against them are by natures light seen to be evil ; but the substance of these two , to wit , what way he will be worshipped in externals , and on what day as the solemn time of worship , being determined by gods positive law , they are not so impressed on mens consciences as the duties required in the other commandments are ; therefore the lord addeth reasons to each of these to perswade to the obedience of them , as to the second , i am a jealous god ; and therefore will not admit of any the least appearance of declining from me , even in externals , and to the fourth , keep the sabbath day , for i have put a difference betwixt it and other dayes , though before there was none , which is further amplified in the text : now by this reason ( which is also given by the school-men ) it may appear , that the second commandment concerning outward worship , according to our way of distinguishing them , i● distinct from the first , which requireth the inward worship due to god : for the first commandment is moral-natural , and can never be altered , and has as much impression on a natural conscience as any ; and therefore , according to this ground , needed no reason . thirdly , it may be observed also , that some commandments have promises added to them , which others have not ; not that any commandment wants implied incouragements , but in some they are expressed , as in the second . he sheweth mercy to thousands , &c. and in the fifth , that thy days may be long , &c. the reason given why promises are particularly expressed in these two is , that obedience to these two seemeth to bring most hurt to men , and is most contrary to their corrupt wills and affections ; it seemeth not so prejucidial , nor is it so obnoxious to the hatred of the world , that men love god , and fear him in their hearts , &c. as it is outwardly to confess him before men , and that by adhering close to the true manner of worshipping him : this maketh men obnoxious to persecutions , crosses , losses , &c. to be seriously taken up in the externals of godliness , sometimes bringeth much prejudice with it , and is to many troublesome , and so to be obedient to superiours , and tender of inferiour● , is not easily condescended unto ; therefore god to counterbalance the difficulties that accompany the obedience of these two commandments , hath added promises to them , the more to incourage and stir up to the obedience of them . the fourth thing we would take notice of is , that some commandments have threatnings expressed in them , which others have not , as the second , and the third , not that any commandment wanteth implied threatnings , but the reason is , because men ordinarily count light of the breach of these two commandments , if they be ( as they think ) honest at the heart , though they be very negligent and careless in many outward things ; and though in the manner of worship they be very slight and perfunctorious , yet if it be to the true god , they think the less of it : and so also men are given to count very light of reverent using gods holy name ; therefore he hath put a threatning to both these commandments , to make men know he will not so easily pass them , as men oft-times imagine ; and that all these three , reasons , promises , threatnings , are added to the second commandment , it doth very clearly and convincingly shew of what concernment that commandment is , and how ready men are to break it , and that there is special consideration and regard to be had to it , so far is it from being to be attempted to be expunged out of the number , exod. . . thou shalt have no other gods before me . in this first commandment we may consider these two : . the thing commanded . . the qualification of the command . the thing commanded is negatively set down , thou shalt have no other gods , directing to the right object of worship , and differencing the true god from all supposed gods ; for though there be but one god , yet are there many who are called gods , corinth . . , , . the qualification added , is in these words , before me , which tend not only to the aggravation of the sin here discharged , as being done in his presence , and done , as it were , in contempt and despite of god who alwayes sees ; but especially to shew the extent of the prohibition ▪ that it tyeth up not only from outward idolatry , but even from that which is inward and secret , and that men see not , and is known to god only ; and so this commandment requireth not only external worship , but that which is inward and spiritual before god. hence the scope of this first commandment lieth clearly in these two things , ( wherein it differeth from the second ) to wit , . that it sheweth who is the right object of worship , and directeth men thereto . . that it regulateth mens internal worshipping of god , and calleth for that , whereas the second commandment supposeth both these , and directeth as to the manner of worshipping the true god in externals , and regulateth these . this commandment , as all the rest , hath a positive part requiring something , and a negative part prohibiting something : we shall , in the first place , speak to what is required here , and we take it up in these three things . . and first it requireth the right knowledge of god ; for there can be no true worship given to him , there can be no right thought or conception of him , or faith in him , till he be known : he must be known to be one god in essence , deut. . . and three persons , john . . he must be known in his attributes and essential properties , jnfiniteness , immenseness , unchangeableness , eternity , omnipotence , omniscience , wisdom , goodness , justice , and faithfulness : he must also be known in his special works , whereby his soveraignty and majesty appeareth , as his works of creation , providence , redemption , and what concerneth it ; as the covenant of grace , and its terms ; the mediator , and his offices : no service or worship can be offered to god , nor can we have any ground of faith in him , without some measure of distinct knowledge of these . . it requireth from us a suitable acknowledging of god in all these his properties : as . that he be highly esteemed above all . . loved . . feared . . believed and trusted in . . hoped in . . adored . . honoured . . served and obeyed . and so . he must be the supreme end in all our actions , that should mainly be aimed at by us . . it requireth such duties as result from his excellency , and our acknowledging him to be such a one : as . dependance upon him . . submission to him , and patience under cross dispensations from him . . faith resting on him . . prayers put up to him , . repentance for wronging him . . communion , and a constant walking with him . . delighting in him , . meditating on him ; and such other as necessarily may be inferred as duties incumbent to creatures in such a relation to such a god , whose excellency and worth calleth and inviteth men to all suitable duties . next , it is necessary that we add some advertisements to these generals . and . that the commandment requireth all these , and in the highest and most perfect degree . . that it not only requireth them in our selves , but obligeth us to further them in all others , according to our places and callings . . that it requireth the diligent use of all means that may help and further us in these ; as reading , meditation , study , &c. . that these things which in some respect may be given to creatures , as love , fear , &c. yet when they are required as duties to god , they are required in a far more eminent way ; so that creatures must yield and give place when god cometh in competition with them in these ; and these things which are proper to god , as resting on him , adoring of him , are to be given to no other . . all these things are so required , as none of them thrust out another ; but that all so consist , as every duty may keep its own place , without prejudice to any other . in the next place , we would consider the negative part of this commandment , for the extent thereof will be best discerned by considering what is forbidden therein , and how it may be broken : it is indeed the commandment , in reference to which , beyond all the rest , almost the generality of men think themselves most innocent ; and yet upon tryal it will be found , that men are most guilty of the breach thereof : we may look upon the breach of this commandment more largely , as god is any way wronged in that which is his due ; or more strictly , as it relateth to that which is more properly idolatry . being more largely considered , it is broken two wayes . . when what is proper and essential to god , is denied to him in effect , or practically ; as when he is not accounted eternal , omnipotent , one blessed god in three persons : and thus men are guilty , either in opinion or in practise , when they walk so before god , as if they thought him not omnipotent , omniscient , &c. and so tit. . . it is said of some , that they profess to know god , but in works they deny him . . it is broken , when any thing unbecoming the holy majesty of god is attributed unto him ; as that he changeth , favoureth prophanity , &c. so psalm . . it is said of some prophane men , that they thought him like unto themselves . these two may be called more general idolatry ; we shall speak further to them afterward . . the third way it is broken ( considering the breach of this commandment strictly ) is by attributing that which is due to god , and properly belongeth to him , to creatures ; as trusting in them , calling on them by prayer , accounting them omnipotent , omniscent , or believing that they have influence or power to guide the world , which some do attribute to stars , to the heavens , to fortune , to saints , to angels , yea to devils , this is properly idolatry : and because it is the chief scope of this commandment , and we are bidden expresly to keep our selves from idols , john. . we shall insist a little on it . and . we shall premit some distinctions of idolatry , . shew how men fall in it . . what are the special idols men commit idolatry with . . which are the most subtil and dangerous idols . . give some rules whereby ye may try this sin of idolatry , even when it is most subtil . and . idolatry may be distinguished , . into idolatry against the first commandment , when worship is not directed to the right , but to the wrong object ▪ and idolatry against the second commandment , which striketh against the prescribed manner of worshipping god : we are now to speak to the first ▪ . this idolatry is either . doctrinal , or idolatry in the judgement , when one professedly believeth such a thing beside god to have some divinity in it ; as heathens do of their mars and jupiter ▪ and papists do of their saints : or . it is practical , when men believe no such thing ▪ and will not own any such opinion ▪ yet on the matter they are guilty of the same thing as covetous men , &c. the first taketh in all heathens , turks , hereticks , that by their doctrines and opinions wrong the true god , or his worship : the second taketh in all self-seeking , ambitious , covetous , and voluptuous persons , &c. who fall in with the former in their practise , though not in opinion . . it may be distinguished into idolatry that hath something for its object , as the egyptians worshipped beasts , and the persians the sun or fire , and that which has nothing but mens imaginations for its object , as these who worship feigned gods ; in which respect the apostle saith , an idol is nothing , cor. . . . we would distinguish betwixt the objects of idolatry , and they are either such as are in themselves simply sinful , as devils , prophane men , or they are such as are good in themselves , but abused and wronged when they are made objects of idolatry , as angels , saints , sun , moon , &c. . distinguish betwixt idolatry that is more gross and professed , and that which is more latent , subtil , and denied : this distinction is like that before mentioned into opinion and practise , and much coincideth with it . . distinguish betwixt heart-idolatry , ezek. . exod. . . . and , . and external idolatry , the former consisteth in an inward heart-respect to some idol , as this tumultuous people were inslaved to their case and bellies in the last two fore-cited places ; the other in some external idolatrous gesture or action . in practical idolatry we are to distinguish betwixt the letting out of our affections upon simply sinful objects , and the letting them out excessively upon lawful objects . thus men are guilty of idolatry with sinful objects , when they love and covet another mans house , wife , or goods , when things unlawful and forbidden have the heart . again , men are guilty of idolatry in making lawful objects idols ; as when by excess or inordinateness of love to their own means , wife , house , &c. they put them in gods room , as nebuchadnezzar did with babylon , dan. . . so then , in the former sense , men make their lusts or sins . whatever they be , their idols , gluttons that serve their appetite , drunkards their drunkenness , make their bellies and appetite their idol ; for to whatever men yield themselves to obey , they are servants unto that which they obey , rom. . . an idol is something excessively esteemed of , and idolatry is the transferring of gods due , outwardly or inwardly , to what is not god , whether we esteem it god or not . we shall first speak of practical heart-idolatry , especially when lawful things are made idols , which is the most subtil kind of idolatry , and that which men most ordinarily fall into : and it may be cleared these five wayes , by all which , men give that which is due to god unto creatures . there are five things that are incontrovertibly due to god , to wit , . estimation and honour above all . . love with all the heart . . confidence and trust . . fear and reverence . . service and obedience . first then men commit idolatry , when any thing , even any lawful thing , getteth too much respect from them ; so that their happiness is placed in it , and they can less abide to want it in effect , whatever they may say in words , then communion with god himself : when men have such an excessive esteem of wife , children , houses , lands , great places , &c. and when they are taken from them , they cry as micah , judge . . ye have taken away my gods from me , and what have i more ? when all the other contentments a man hath , yea all the promises , and god himself also ▪ proveth but of little value to him , in respect of some particular he is deprived of by some cross despensation ; it is a token it had too much of his heart : try this by two things . . when any beloved thing is threatned to be removed , it then appeareth how it is affected , and stuck unto . . what is made use of to make up that ; see a notable difference betwixt david and his men , or most of them , sam. . . when he wanted asmuch as they , they know no way to make it up , therefore they think of stoning him , but he incourageth himself in the lord his god : they had no more left at all , its like , he hath his god abiding , in whom he may yet be comforted . the second way whereby men commit idolatry with creatures , is in their love which is due to god with all the heart ; but men ordinarily give away their hearts to creatures , in being addicted to them in their desires , seeking excessively after them , in their doating on them , or sorrowing immoderately for want of them . hence the covetous man who loveth the world , john . . is called an idolater , coloss . . . ephes . . . thus it discovered it self in achab , who so loved naboths vineyard , that he could not rest without it : so demas idolized the world , when for love of it , he forsook his service with the apostle ( though it had been but for a time ) tim. . . mens love to creatures is excessive . . when their contentment so dependeth upon them , as they fret when they cannot come at the enjoyment of them , as we may see in achab , when he cannot get naboths vineyard , and in rachel for want of children . . when it stands in competition with god , and duty to him is shufled out from respect and love to the world , or any thing in it , as we see in demas , tim. . . . though duty be not altogether thrust out , yet when love to these things marreth us in that zealous way of performing duty to god , as it did in eli , sam. . . who is said to honour and love his children above god , vers . . not that he forbore them altogether , but because his sharpness was not such as it should have been , and ( as it is like ) it would have been , had not they been his own sons whom he too much loved ; whereas to the contrary it is spoken to abrahams commendadation , that he loved god , because he with-held not his only son when god called for him . . the third is , when confidence and trust is placed in any thing beside god , ( to wit , excessively , as before we said of love . ) thus when a mans protection is placed in men , though princes , psalm . . or in multitudes , or in horses and armies , it is idolizing of them . thus rich men may make ( as it is joh , . gold their confidence , and fine gold their hope ; that is , when men account themselves secure , not because god hath a providence , but because they have such means ; as a●a trusted to the physicians , and not to god ; namely , in that particular , the cure of his disease ; or as the rich man , luke . . who founded his taking rest to his soul on his full barns , and so some trust their standing to such a great man who is their friend : and this is known ; . by the means to which men betake them in a strait , as when they stand not to make use of sinful means . . by what noise they make when they are disappointed . . it is known by this , when their leaning on such a creature marreth their resting on god , and on his providence . hence it is hard for men to be rich , and not to place their confidence in riches ; and so christ speaketh of the difficulty of rich mens being saved . . then men trust in their riches , when the having of them maketh them to think themselves the more secure , and maketh them proud and jolly , as if they added some worth to those who possess them , which could not be , if they were not something too much thought of . . the fourth way how creatures are idolized by men , is in their fear , when men or events are feared more then god , and fear maketh men sin , or at least keepeth them back from duty , in less or more like those professors , who for fear of the jews ioh. . . ) did not confess christ . thus men may idolize their very enemies whom they hate , when they fear more him that can kill the body , then him that can dest●oy both soul and body . thus great men and powerful in the world are often idolized , and good and well-qualified men may be made idols also , when men become so addicted and devoted to them , as to call them rabbi , and to be ( as it were ) sworn to their words and opinions ( as the sectaries in corinth were , and such at all times , for the most part , are to their leaders ) when it is not the matter or reason that swayeth , but the person that teacheth such doctrine , or holdeth such an opinion . . the fifth way of committing this idolatry is by service , when a man is brought under the power of any thing ; so whatever a man serveth this way is an idol , every predominant , every person or humour that a man setteth himself thus to please is an idol : in this respect it is said men cannot serve two masters , god and ma●mon ; and if we yet serve men , we are not the servants of christ , gal. . . this may be known , . by what men are most excessively taken up with , and most careful to fullfil and accomplish . . by looking to what it is for which they will take most pains that they may attain it . . by what getteth most of their time and labour . . by what overswayeth , and overcometh , or overaweth them most , so that they cannot resist it , though it thrust by duties to god ; and when they are ne ▪ ver so taken up with gods service , but it indisposeth them when ever they come to immediate worship ; it is an evident token that such a thing is the mans ●dol . these be the most ordinary wayes how men fall in this sin of idolatry : it were hard to speak of all the several idols which may be loved , feared , rested on too much , and so put in gods room : i shall instance in a few . the first is the world ; this is the great clay-idol that both covetous and voluptuous men hunt after , crying , who will shew us any good ? psalm . . by this thousands are kept in bondage , and turned head long : an excessive desire to have the world's goods , and to have by these a name in the earth , is many a mans idol . a second is the belly , philip. . . a shameful god , yet worshipped by the most part of men , who travel for no more but for a portion in this life to fill the belly , psalm . . to win their living , and provide for their families . to this sort also belongeth gluttons , drunkards , palate-pleasers , ( who are look● upon as the dainty men in the world , abounding alace in our dayes ) being according to satans maxime , ready to give skin for skin , and all they have for their life ; and aiming at no more , job . . thus satan thought to have found out job when his riches were quite gone ; thus he tempted the lord christ to provide bread in an anxious way ; and thus fear of want captivateth many . . the third great idol ( which is comprehensive some way of all ) is a mans life , his honour , credit , reputation , good name , and applause in the world ; his own will , opinion , tenets , judgements , whereof men are most tenacious , and will not quite sometimes ( as the proverb is ) an inch of their will for a span of their thrift . thus men are said to live to themselves , cor. . . in opposition to living unto god , when self-respect swayeth them to be lovers of themselves , ● tim. . vers . . . and lovers of their pleasures more then god , and self-wi●●ed , tit. . ●● pet. . . ah , who are free of this ! the fourth is men of parts , &c. who have done or may do some considerable good or evil to one , or have something in them eminent beyond others : these oft-times , in regard of the fear , love , or trust , men place in them , are made great idols . the fifth is lawful contentments , as houses , wives , children , unto which men are often too much addicted , and with which they are often too much taken up , even sometimes with that which is in it self very little , and so they prove their idols . a sixth is self-righteousness , mens prayers , their repentance , blameless , walking , &c. these may get , and often get more of their confidence , and weight of their eternal peace , then they should : so the jews laid the great stress and weight of their salvation upon this idol , rom. . . the seventh may be outward ordinances in purity , external forms , and profession of religion , when men rest upon these , and press not after the power ; as the jews ▪ who cryed up the temple of the lord , the covenant betwixt him and them , and their external relation to him , jer. . . &c. the eighth is any gift of god which he hath bestowed on men , such as beauty , strength , wit , learning , when men who have them lay too much weight on them , or think too much of them ; yea , grace it self , the sense of gods love , and inward peace , may be put in christs room , and more sought for sometimes then christ himself : now when these are rested on , delighted in , and he slighted , or when they are missed , and he not delighted in , then they are idols . ninthly , ease , quietness , and a mans own contentment , is oft-times a great idol ; and it is so when a man is so addicted to his ease , as he cannot abide to be troubled , thus was it with that man , luke . . soul take thee rest : his ease was his idol , and he rested on it , and made it the end of all his buildings , and laying up of goods ; but his riches were his idol , as he grounded his expectation of rest upon that which he possessed : so many idle men who frame their life so as they may not be troubled , though they be no wayes profitable , but spend what they have , making this the drift of all they do , that they may have an easie life , when this overswayeth them as their last end , ( though otherwise , if they were not wedded to their case , might be more profitable ) and often with abstaining from , and neglecting of many necessary duties , that they may eschew trouble , it is a prevailing idol . a tenth is wandering fancies and chimera's , the mind pleasing it self with them , and delighting to entertain them , and pursuing them from a design to find satisfaction in them , even in such things as never had , nor it may be , can have a being , except in their own imagination and fancy ; such are called by solomon , eccles . . . the wanderings of the desire ( opposed to the sight of the eyes , which others delight in ) as when men spend their wits and inventions on penning romances , love-passions , stage-playes , comedies , masks , balls , &c. or which is more subtil , yet much practised , when the minds of men frame imaginary and fictitious revenge , delight , eminency , &c. to themselves . the means and second causes , physitians , armies , ministers , stars , and natural causes , by which god useth to work ( by some called nature ) are oft-times so trusted and leaned to , as they are made mens idols , nay by many in these dayes , judiciary astrology , palmestry , &c. are much studied and doted on , and the scriptures antiquated and laid aside in a great measure . next , if it be asked , what idols are most subtil ? answ . . an idol is then most subtil , when it lurketh in the heart , and scateth it self principally in mens mind , aim , and inward contentment , and they inwardly ascribe too much to such a thing , and yet , it may be , in their external practise , there is not much to discover this . . then are idols most subtil , when they lye in such things to which somewhat of fear , love , delight , &c. is allowable , as in lawful things , which may in some measure be lawfully loved , feared , and sought for . . when they are in negatives , as in omissions , ease , &c. then they are more subtil then when they lye in something men positively seek after , or in the commission of something forbidden . . when they pass under a lawful name , as when pride goeth under the name of honesty , anxiety under the name of lawful care , &c. then they are hardly discovered . . when sticking to one idol , the man rejecteth all others , ( as he conceiveth ) out of respect to god , as may be instanced in the cases of a monastick li●e , regular obedience , some singular opinion so much stuck to , and laid weight on by many . . when it is in means that have been used , or are allowed by god for attaining such an end ; as it is hard to keep bounds in this case , so it is hard to discover the idolatry of the heart in it . in all which it is to be advertised , that idolatry in these things consisteth mostly in the inordinateness of the heart , and affections to them , and that it lyeth not so much in our actions about them , as in the manner of our acting , and the circumstances accompanying us and our actions , anxiety , estimation , excessive care , love , &c. for clearing the difference betwixt this idolatrous love , fear , service , and true love , fear , &c. take these rules . . when our love to creatures drowneth our love to god , and maketh us to cast off duties we owe to him , as in demas . . when in part it marreth us in the performance of duties to god , as in eli. . when it so taketh us up in our practise throughout the day , that we give not necessary time to the worship of god , in praying , reading , hearing , &c. . when it indisposeth for these ; so that when we are praying or hearing , the heart is carried away after creatures , and the mind is taken up with some other thing then god , as ezekiel . . . when they too much , and very unnecessarily haunt the heart in meditation , or when we lye down or rise , and at such times when our thinking on such imployments contributeth not to the furtherance of them , it sheweth that they have too much of the heart when they possess it alwayes , and when it is seldom taken up actually with better things , but these steal in easily and at all times . it may appear now . how common this sin of idolatry is . . how great guilt and hazard men are lying under thereby , because . few are convinced of it . . many years idolatry lyeth together upon the consciences of many . . there is little repentance for it , though many ways one may insensibly slide into it . it is not so very useful or needful here particularly to enquire what idol is predominant , and hath chief room , if these three things be granted . . that there may be , and are many idols often at once , as legions distracting the man , and swarming in his heart . . that successively they may be changed , according to mens tentations and conditions . . that men should study the mortification of all , and the giving god his due , so as none be spared ; for if any one be spared , none at all are mortified & slain . it would become believers , and it would be their advantage , to think much upon such scriptures as these , isaiah . . and ye shall be my people , and i will he your god. luke . . vvhen thou art bidden of any man to a wedding , sit not down in the highest room ; l st a more honourable man then thou be bidden of him . corinth . . from vers . . to vers . . and that they would study conformity to them , and learn to abhor idols ; yea , all creatures in so far as they become idols to them . we are now further to prosecute the branches of this commandment , which is a key to all the rest ; and because gods soveraignity is holden forth here , there is no sin that may not be reduced to it , as being a disobedience to this soveraign god : we shall first permit some general wayes whereby it is broken , then insist in some particulars . more generally it is broken three wayes , as hath been said already . . by derogating from god that which is his due ; so all contempt of him , disobedience to him , wronging his infinite attributes , as if he were not omnipotent , omniscient , infinite , &c. denying of his providence in less or more , are breaches of this commandment . thus he is wronged , when he getteth not everyway that which is his due . . by attributing to god what is not consistent with his absolute perfection , purity , and holiness , as that he doth or can do wrong , change , not keep his promises , or not guide the world wisely ; that he hath any bodily shape , or may be comprehended . . when what is due to god , as faith , hope , love , fear , &c. is given to creatures , whether to idols litterally , or to men , to saints , angels , ordinances , ( as the sacraments ) stars , herbs , gold , physicians , &c. when too much weight is laid on them , or any thing not agreeing to them is ascribed to them , by which witchcraft , charming , covetousness , judicial astrology , &c. are reproved , as drawing the hearts of men away from the living god. if it be asked , may not some things in the world be loved , and may not some confidence be placed in men , means , &c. i answer , love may be given to some things , and naturally is called for to some things ▪ but . not simply , but with subordination to god ; not for themselves , but out of obedience to god ; and as they may be usefull to us in helping us to honour him , and as they are his gifts . . we are not excessively to love or rest on these , but so , as from love to god , we be ready to quit , yea , to hate them , as christ speaketh of father and mother , luke . . again , there may be some kind of confidence given to some things , but . not simply , nor . for themselves . . nor alwayes . . nor in all things ; but . this confidence must be subordinate to gods appointment . . it must be with dependance on his blessing for making means effectual , and so may we expect health from meat , drink , physick , &c. for they are looked on as means conducing to such an end , and yet it is the lord alone that must be rested on . . there may be comparative confidence , whereby men lean more to one mean then to another , as more to a skillful physician then to an unskillfull , and more to an army , as to overcoming an enemy , then when it is wanting , because that confidence is in some external thing , and concerneth not salvation , and but compareth means amongst themselves , as they are ordinarily made use of by god for attaining these ends ; but in this case the means are not simply confided in . next , we are to consider that this command may be broken all these ways , in four respects . . in doctrine ; as when men maintain such things as dishonour god , or give his due to creatures , and do teach them , matth. . to . . by opinion or judgement ; as suppose men should not vent and publish such things , yet if they in their heart think or believe so , psal . . v. . . though it come not to a setled judgement , but only reacheth the imaginations ; so that loose unbecoming thought of god , or misapprehensions derogatory to him are entertained , as psal . . . acts . . . in practise , when men live as if there were no god , psal . . v. . as if he were not omniscient , just , &c. these do indeed deny him , whatever be their profession to the contrary , tit. . . thus all propane men , who live loosly , are guilty ; as also formal hypocrites who rest on the out-side of duties . therefore , in the third place , we are to consider , that this commandment , in the extent thereof , doth condemn . all gross idolaters of any sort , who usually are mentioned under the name of heathens , . jews , who worship not the true god in his son jesus christ . . all hereticks , that deny the godhead of any of the persons ; as sabellians , who make but one person ; arrians , who make christ a made-god ; photinians , who make him a pure man ; and all that make a plurality of gods , or that lessen the divine attributes , and give to saints gods due , in adoration or invocation ; or , in a word , whoever contradict any truth , or maintain any errour ; for thereby they fasten it upon god and his word , and wrong him who owneth no such thing : and to these may be added all ignorant persons who know not god. . all prophane men , whether atheists in heart or in practise , disobedient persons indeed denying god , and not giving him his due , which is obedience , whatever in words they profess concerning him . . all hypocrites , who give him but an an outside service , and so are not in their obedience sinćere and perfect as before him . . all compacters with the devil , who consult him , or who leave gods way , and seek to come to the knowledge of any thing by an unlawful way ; which is . to meddle with gods secrets when he has not revealed them . . it is to be beholden to gods enemy , the devil , for revealing such things . . it is a making use of an unwarrantable mean , which has no blessing promised to it ; therefore cannot be used as a mean with subordination to god , even though the matter enquired after by such means , or by the devil , be such as he may know . . all charming by words , herbs , or such means as god hath not appointed for that end , or which have no natural and physical efficacy for bringing it forth ; as in seeking health from witches , when there must be words so often repeated , or they must be said fasting , or going backward , &c. all laying weight on these , or the like circumstances , without any reason . . all spells , fearing of events , and using superstitious means to prevent these , as laying bits of timber at doors , carrying a bible meerly for a charm , without using it , esteeming dayes and times unlucky and unfortunate : these draw men off from god to some other thing : of this sort is all divining by lots , stars , rods , or any other way , not having a warrant , to find out some secret , or to know something that is to come ; ( it being gods property and prerogative to declare what is to come , isai . . ) for when there is no efficacy , no reason in the mean used , the effect must be looked for , either from god , or from the devil : now when god has neither put it naturally in the mean , nor by his revealed will any way warranted it , as sometimes he doth , ( as when he appointed washing in jordan for curing naamans leprosie , and anointing in the primitive times for healing the sick ) it cannot be from him . hence sometimes one charm or word to one at one time , will do what it never doth to another : these means have alway some circumstance in word or action immediately and explicitly , or implicitly flowing from the devil , which may be good in it self , yet has no force for the end , and so draweth men to own the devils institution , which is exceeding derogatory to the honour of god. . we gather the breaches of this commandment from the duties that are required in it , such as faith , love , obedience , hope , fear , knowledge , &c. in which we may fail these ways in the general . . when we want these graces , or perform not these duties required . . when they are counterfeited , and not real ; as when our humility is not real , our prayers not sincere , but in shew only . . when they are defective , as to the measure of knowledge , faith , &c. which we should be at . . when they degenarate , as when knowledge turneth into curiosity , and faith into presumption , and hope into vain confidence , fear into unbelief and anxiety , by which we may see how often this commandment is broken . . that we may the better understand the breaches of this commandment , we would first take a view of gods excellency and attributes , and see how we sin against all these , for we should walk worthy of god , col. . , and here ye may observe , that his infinite wisdom is wronged by not submitting to him , or not taking direction from him , his power by not imploying him , his grace by not trusting him , or abusing it to wantonness , his omniscience by wishing he saw not not some things , hiding them from men , and not fearing him , counterfeiting in his service , &c. so is his justice wronged by expecting mercy without making use of a sacrifice , not fearing his threatnings , not scaring at sin , but hazarding on his wrath : and the like may be instanced in all the rest of his attributes , which are all sinned against , either by ignorance , or by omission of something they call for , or by the commission of something unbecoming them . . consider god in his relations to us , how often is he sinned against as a father ? how is his kindness abused , and he not reverenced as creator of whom we have our being ? yea , he is kicked against , and we live not to him from whom and by whom we live ; he is a husband , and yet we go a whoring from him , and prove unfaithful in all our tyes to him ; he is a redeemer of his people , and a master and lord of all , but what fear , love , subjection getteth he from us , notwithstanding of all these relations ? . consider gods works for us , about us , and to us , of creation , providence , and redemption ▪ besides his particular dispensations both of mercies and judgments , all which call for something suitable from us ; and yet every one of them is more ways then one slighted , by attributing whether good or evil , to chance , luck , or fortune , by unthankfulness to him , and abuse of what he giveth ; and by not studying these works , so as to admire and love him who is the worker . . consider our obligation to god in all the parts of our covenant with him , sealed by baptism , and the lords supper : sure we should study to be like all these covenant-relations , and to answer these obligations ; but alace , how shamefully unanswerable are we to them all ? . consider his will revealed in his word , and see how far short we are in performing it . lastly , consider what care there is of using the means that may bring us near to , and abstaining from those things that draw us away from god , such as sinful confederacies , evil company , light and unsound books , travelling needlesly to strange places , &c. all which , and whatever else taketh the heart off god , are breaches of this commandment . next , we shall insist more particularly upon some manifest breaches opposite to the great and principal scope of this commandment . . the first is ignorance , which is a direct breach ; for the commandment requireth us to know him , cor. . , . and if he be not known , there is no other duty can be rightly performed , the knowledge of god being the ground of all duties . for clearing of it , consider that some things concerning god are kept up from us , other things are revealed to us ; these things which are kept up from us we cannot know : and . they are either such as we cannot see now , because they are , incomprehensible in themselves , as gods infinite nature and attributes , which as they are in themselves , cannot be comprehensibly conceived , no not in heaven ; but while we are upon earth , we see but darkly , as through a glass , and our knowledge of him is rather faith then sight ; or they are such things which are conceiveable , but god has not thought good to reveal them unto men ; as when he will end the world , when he will take every man from this life , who are particularly elected , &c. to be ignorant of these is no sin , it is a duty not to seek to know them , yea curiosity in these is sinful ; ignorance here is called rather a nescience then ignorance , which implieth a privation of knowledge which men ought to have ; or . these things concerning god are such as not onely in themselves may be known , but such as we ought to know , because they are revealed to us ; ignorance of these is sinful : as . being a disconformity to that knowledge and holiness after which god created us . . a fruit of original sin . . a cause of many sins . . a disconformity to the law , which requireth us so to know and acknowledge god as he has revealed himself to us ; and that in his essence , in the trinity of persons , in his attributes , covenants , works of creation and redemption , and in his relations to us ; and that we should so know him , that we may thereby know our selves also : and this is that great duty called for in this commandment , that we may know him , and his will. again , this ignorance , as to these things , we ought to know , may be looked on as threefold , according to the diversity of its causes . . there is a natural ignorance , that is the fruit of our natural corruption and blindness , which hath seized on mens memories and judgements , and , as they think , incapacitateth them to learn , and indeed doth so , as to the spiritual and saving up-taking of the matters of god , till the eyes of the mind be opened by the power of grace . . there is a willful ignorance , when men have parts , means , and occasions , whereby they may attain knowledge , and yet they will not know , but slight and despise the means which draweth often a judicial blindness along with it . . there is a lazy ignorance , whereby some do not wilfully reject the means of knowledge , yet are so negligent , that they do not actually stir themselves for attaining of knowledge : now though there be a difference among these , yet the least of them is sinfull , and will not wholly excuse , it being a fruit of original sin ( at the best ) entertained by our own neglect of such means as might have more removed it : and thus a dull wit , or weak memory , can no more simply excuse , then other gross discomformities to the law in our natures ( appearing in some more then others ) which follow upon original sin . in sum , men may be three wayes guilty of the breach of this law , in respect of ignorance . . as to the object matter whereof they are ignorant , which may be less or more , according as less or more of that is known , which we should know concerning god , and which he hath revealed ; and this is especially to be understood of the substantial things more necessary to be known , there being a great difference betwixt these , and other things , which do not so immediately concern god ; such as chronologick questions , some prophecies , cases , &c. which yet are recorded in scripture . . they may be guilty of less or more ignorance , in respect of the degree ; so some men are absolutely ignorant , others are doubtful only , and not confirmed in the knowledge of the truths of god , who yet have not contrary impressions of these things , as others have . . there are divers kinds of ignorance in men , some are guilty of wilful ignorance , some are negligent , and some ( even the best ) are labouring under the remainder of natural blindness , who yet are not negligent . if it be asked whether ignorance can excuse a man , and how far it excuseth . ans . . there is no ignorance ( properly so called ) that excuseth wholly , pro toto , it being of it self sinful , and men being obliged to know what is sin , and what not ; neither can ever men do that out of faith ▪ which they do in ignorance , and know not if it be in it self sinful or lawful : this is to be understood in respect of ignorantia juris , non facti , of the ignorance of the law , and not of the ignorance of the fact , ( as they call it ; ) for men may sometimes be ignorant of this , and yet be innocent ; as when one is cutting with an axe , and it falleth off the helve , &c. but in respect of the law , there is no invinciable ignorance that can excuse any for their not knowing gods mind , because they are obliged to know it . . ignorance that is wilfully entertained with neglect of means that might help it , is so far from excusing , that it doth aggravate the faults occasioned thereby , because in that case there are two faults that concur . . ignorance . . another sin produced thereby . . ignorance natural , or proceeding from paucity of means , or less occasion to learn , though it doth not fully , yet in part excuseth : hence it is said , they that know not the masters will , shall be beaten with few stripes ; but corazin , and bethsaida , and other places , having plenty of means , shall not in the least be sheltered under that excuse , matth. . , , . . in some things we would distinguish betwixt sinning ex ignorantia out of ignorance , and sinning ignoranter ignorantly ; one may do a thing out of ignorance ( as paul persecuted the church ) that would not have done it had he known it ; it was not malice but ignorance that led paul to that sin of persecuting , this excuseth in part ; but to do a thing ignorantly , is when a man is more immediately the cause of his own ignorance , as when by drunkenness , passion , hatred , malice , &c. a man is so blinded and prejudiced , that he cannot discern what is duty , and what is sin : so some of the pharisee were , who might have seen that christ was god , and to be acknowledged as such , but prejudice marred it . thus a sin considered in it self may be less , which being considered more compleatly , will be found a far greater guilt ; as suppose one in drunkenness swear , commit adultery , or in passion commit murder , the murder or adultery considered in themselves , as done in drunkenness , or passion , are less , then when done in soberness ; or deliberately ; yet these sin● being compleatly considered , the person is more guilty , because he hath murder and drunkenness , or murder and passion , both to answer for , which drunkenness or passion he caused to himself by his unwatchfulness , and all the effects that follow upon these are to be imputed to him , both as the actor and procurer of that which is the occasion , or rather the cause of them . thus ye see how many wayes ignorance breaketh this commandment . . we shall instance the breach of it in what is opposite to faith , or confidence which floweth from faith ; to wit , unbelief , diffidence , temerity , or tempting of god ( which floweth from unbelief , and is opposite to faith ) the infidelity of heathens and jews , and the atheism of such as believe not the word : thus also hereticks who abuse it , and apostates who fall from the truth thereof , and are opposer● of it , are guilty of this sin ; as also those who receive the word in vain , and for all his invitations rest not on him ; these make god a lyar , and despise him and his offers , being unwilling that he should reign over them : here cometh in also anxiety , in respect of his providence , and distrust or diffidence , in respect of his promises , which is a sin questioning the fulfilling of promises from the apprehension of some weakness in the promiser , or in means used by him to bring about the accomplishment . temerity , or tempting of god , is against confidence also ; this is an essaying or attempting somewhat without gods warrant , without which none can lawfully undertake any thing ; that of diffidence wrongeth gods faithfulness , this of temerity wrongeth his wisdom , in not making use of the means prescribed by him , as if we would attain the end another way of our own ; opposite to faith also , and the profession of it , are dissembling of the truth , fainting in the profession thereof , especially in the case of confession , by which we dishonour god , and by our fearful , pusillanimous , and cowardly carriage , some way tempt others to think that we do not indeed believe these things , on which we seem by our faint deportment to lay little or no weight . . we may instance the breach of this commandment in what is opposite to hope ; namely , desperation and presumption , or vain confidence ; and because every grace has many opposite vices , ye may see it is the easier to fail in obedience to this commandment : desperation wrongeth many graces ; it is twofold , either total from want of faith , or partial from weakness of faith : there is also a desperation and diffidence that is good , eccles . . . which is when we despair in our selves , or from any thing in our selves or in the world to attain happiness , or what is promised ; that holy self-despair is good , but that is not it which is meaned here , for it is not absolute despairing , but such as hath still a reservation with it . if he help me not , which implieth hope . presumption runneth on the other extreme , looking for what is promised , without taking gods way to attain it , and it differeth from native and true confidence , which with peace and boldness resteth on his word , and in his way expecteth the thing promised ; the fault of presumption is not that it accounteth gods mercy too great , or expecteth too much from him , but that it accounteth him to have no justice , nor hath it respect to his holiness and greatness ; even as desperation faileth not in attributing to him too much justice , but in making it inconsistent with his mercy and promises , and extending sin , wants , and unworthiness beyond his mercy and help , as judas and cain did ▪ . for finding out of the breaches of this commandment , ye may consider the opposites to love with the whole heart , such as luke-warmness , revel . . . coldness of love , matth. ▪ . self-love , excessive love to creatures , hatred of god , not as he is good , but as he is averse from sinful men , prohibiting what they love , and punishing them for committing sin ; for it is impossible for men to serve two masters , as sin and god , but the one must be loved , and the other hated : and is there any thing more ordinary then love to sin which is evil , and hatred of god which is the great good ? which appeareth in little zeal for him , and little reverencing of him . . consider what is opposite to fear and reverence , and there you will find much carnal security and vain confidence in it , obstinacy , stout-heartedness , little trembling at his word , not being affected with his judgments , rashness and irreverence in his service , whereas there is a general fear in all our walk called for , prov. . . we ought to be in the fear of the lord all the day long ; and there is a peculiar fear called for in the ordinances of his worship , eccles . . . mal. . . which was commended in levi , mal. . . on the other hand , opposite to this , is that carnal fear and anxiety , which is commonly called servile and slavish fear , and the fear of man which bringeth a snare , prov. . . . look after the breaches of this commandment , by considering what is contrary to the obedience we owe to him as god , and our god : now internal and external obedience may both be comprehended in this , every man ought wholly to give away himself , and the use of all his faculties and members , for the glory of god , and to him only , and to none other : and this requireth a practise that is compleat , both as to the inward bent of the will and heart , and also as to all the external parts thereof , which being seriously pondered , o! how often will we find this commandment broken ? as the particular comparing of our life with the word , and the explication of the rest of the commandments , may easily clear and discover . . the sin of impatience , which is opposite to that patience and submission we owe to god in his wayes and dispensations , is one of the special breaches of this commandment : it is very broad , and doth many wayes discover it self : as . in fretting at events which befall us . . in not submitting chearfully to gods way with us but repining against it . . in wishing things had fallen out otherwise then god hath disposed . . in limiting god , and prescribing to him , thinking that things might have been better otherwise . . in not behaving himself thankfully for what he doth , even when his dispensations and cross and afflicting . . this commandment is broken by the many sins which are opposite to that adoration and high esteem , that we should have of god in our hearts ; he ought to have the throne , and be set far up in our minds and affections ; but oh ! how many are there that will not have one serious thought of him in many dayes , and are far from being taken up with him , or wondering at him and his way with sinners , &c. lastly , when invocation and prayer is slighted , this commandment is broken , when he is not by calling upon him acknowledging in every thing , and particularly , when internal prayer in frequent ejaculations to god ( as nehemiah . . ) is neglected . now if all these were extended to our selves , and these we have interest in , and that in thoughts , words , and deeds , according to all the former general rules , what guilt would be found to lye upon every one of us , in reference to his attributes , relations to us , and works for us ? and as these hold him forth to be worshipped as such , so when that is slighted or neglected , it cannot but infer great guilt , especially when his due is not given by such as we are , to such as he is , it maketh us exceedingly guilty : and though the same thing be o●ten mentioned , yet it is under a divers consideration ; for as one thing may break more commandments then one , so may one thing , divers ways , break one and the same commandment , as it opposeth or marreth divers graces and duties . the second commandment . exod. . , , . thou shalt not make unto thee any graven image , or any likeness of any thing that is in heaven above , or that is in he earth beneath , or that is in the waters under the earth . thou shalt not bow down thy self to them , nor serve them , for i the lord thy god am a jealous god , visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me ; and ●he wing mercy unto thousands of them that love me , and keep my commandments . this commandment is more largely set down then the former , partly to clear the mandatory part of it , and partly to press it ; in which two it may be taken up . the preceptive , or commanding part , is expressed in two things , v. . and v. . at the beginning . . that no image be made : and . that it be not worshipped . next , it is pressed three wayes : . from a reason . . by a threatning . . by a promise : the words are multiplied , that they may the more fully and clearly express what is intended . . that this commandment is against all making of images for religious service , is clear from a threefold extent mentioned in the prohibition . . the image of nothing in heaven above , or the earth beneath , or under the earth ; that is , the similitude of no creature is allowed for this end . . men are forbidden to make either similitude or likeness , that is , no sort of image , whether that which is ingrave in , or hewn out of stone , wood , silver , &c. or that which is made by painting , all kinds are discharged . . no sort of worship or service religious is to be given to them , whether mediate or immediate , whether primarily as to themselves , or secondarily with respect to that which they represent . this is understood under the second part of the commandment , thou shalt not bow down to them , nor serve or worship them : under which two , all external reverence is discharged , which is clear from the reason adjoyned , because god is jealous , and he will not only not endure idolatry , but whatever may look like it ; as a jealous husband will not abide any suspicious-like carriage in his wife . that we may have the clearer access to the meaning & use of this commandment : let us see . what is the scope of it . . wherein it is different from the former . the scope of this commandment , is not mee●ly and only to forbid making and worshipping of images , which is the most gross way of abusing the worship of god ; but under that to forbid all manner of grosness in the external worship of god , and to command exactness and preciseness in it ( as well as internal worship ) according to the rule prescribed there anent by the lord ; and so this commandment includeth all externals commanded in the ceremonial law , and doth forbid all will-worship , and superstition in the worship of god , all honouring him by precepts taught by men , and not by himself , isai . . . and matth. . . so then in the first commandment the worshipping of the only true god is commanded , and the worshipping of any idol is forbidden : here the true worship of that god is prescribed , and the contrary forbidden ; the first commandment sheweth who is to be worshipped , the second how he is to be worshipped , not in the manner that heathens worshipped their idols , nor in any other manner that men shall feign and devise to themselves , but in the manner he himself prescribeth . in sum , this commandment holdeth forth these three things . . that god will not only be served inwardly in the heart , by good thoughts and intentions ( which is prescribed in the first commandment ) but also outwardly in the confessing him before men , in external service and worship , in words and gestures suitable ; for the forbidding this sort of external gestures , worshipping and bowing before idols , doth include the contrary affirmative in all its kinds ( according to the first rule before-mentioned for the right understanding of all the commandments . ) thus it taketh in all ordinances of word , prayer , sacraments , ceremonies , &c. and failing in these , breaketh this commandment , when even they are not rightly gone about . . it holdeth forth this , that in that external service and worship , god will not have men following their own humour , but will have them to walk by the rule given , or to be given by him to them , and otherwise it is in vain whatever worship men perform to him , matth. . . hence it is said here , thou shalt not make to thy self ; that is , at thy own pleasure , without my command , otherwise what is by gods command is made to him ; and this is to be extended to all ordinances , yea both to the worship it self , and also to the manner of that worship , all is to be done according to gods command only . . it holdeth forth a spiritual service due to god , or that we should be spiritual in all external service , there should not be in us any carnal apprehensions of god , as if he were like any thing that we could imagine , acts . . as is fully clear from deut. . , &c. also all rashness and carnality in external performances is here discharged under be wing to images . &c. so then , under these three , we take up the sum of this commandment , whereby it differeth from the former , which may also be cleared from these reasons . . the first is , that this commandment looketh to external worship , and the ordering of that ; which is clear : . because the things forbidden in it , as making of images , and bowing to them , are external acts . . these are mentioned as relating ●o gods worship , for they are placed in the first table of the law , and for this end images are only mentioned , as made use of by heathens in all their worship , lev. . . the lord will not have his people doing so to him , deut. . , , , &c. . add , that making and worshipping of images are but one part of mens abusing of the external worship of god , which is mentioned for all of that kind ( as adultery is put for all uncleanness in the seventh commandment ) and all kinds of false worship , or all the several wayes of mens abusing the external worship of god are condemned under it . . because it is most gross , and this being a most gross way of adding to his worship , ●t serveth to shew , how god accounteth every adding to his word , or altering of it , to ●e a gross and hainous sin , deut. . . , . . because the nations about , espe●ially egypt , served their gods so , and men naturally are bent to it , as appeareth almost ●y the practise of all nations ; and rom. . , &c. and by the israelites practise in ●he golden calf , exod. . from vers . . to vers . . and by jeroboams practise , king. ▪ . now the lord will not be served so , but a● he commandeth , de●● ▪ . v. . ye shall not do so to the lord ▪ &c. but contr●●●ly , v. . as the lord shall ●arve out unto you . a second reason to clear this to be the meaning , may be taken from the perfection of the law , which lieth in this , that it condemneth all sin , and commandeth all duties : now it is a sin not only to worship false gods , but to worship the true god in a false way ; and it is a duty also to worship him rightly , according as he hath appointed in his word ; now these sins must be forbidden in this second commandment , or they are forbidden in none at all ; and these duties must be commanded in this commandment , or they are commanded in none . next , that we may clear , that it is sinful to worship god otherwise then he hath commanded , it would be observed , there was a twofold idolatry found in israel , and condemned in the scripture : the first was , when groves and images were planted , and made to idols ; and so the people of israel did often to the heathen gods : the second was , when they had groves , and worshipped in high places , but not to idols , but to the lord their god , as chron . . so in that place before cited . deut. . ▪ . &c. you will find two things forbidden . . making of image to the false gods , which the cana●nites worshipped . , making use of their manner of worship , and turning it unto the true god , both are forbidden , the first by the first commandment , the last by the second ; compare vers . . ( which holdeth forth this scope . ) ye shall not do , every man what seemeth right in his own eyes , with what followeth , and with vers . . and . see thou enquire not how these nations worshipped their gods , to wit , by images . &c. as if ye would do so to the lord , no , but vers . . whatsoever thing i command you , observe to do it , thou shalt not adde thereto nor diminish from it , which cleareth the scope of this command , as being purposely there opened up , ye shall not do so to the lord your god , wherein more is comprehended then is expressed ; namely , not onely ye shall not serve the lord , as they do their gods , but also ye shall serve him , as he himself prescribeth . hence will it clearly appear , that this command is to be reckoned a distinct command from the former , because . it containeth distinct matter , forbiddeth sins of another kind , and commandeth duties of another kind . . because they are certainly ten in number , and there cannot be such a reckoning made up if these first two be one , it being clear ( as after will appear ) that the last is only one , and cannot be divided into two . . beside , it is the common reckoning of the ancient jews , as may be seen from josephus , lib. . . ainsworth , and others ; this then being laid down as a truth ; we shall . shortly put by some questions concerning images for clearing the words . . come particularly to shew , what is required and what is forbidden in this commandment , and how we break it in our ordinary practise , then . open the reasons that are annexed , concerning images , two things are to be enquired . ▪ if no image be lawful ▪ and if any be lawful , what these be ? . if any use , especially religious , of images be lawful ? and if adoration of any kind ●e to be given to them ; we say for answer , . that making of pictures of creatures , which are visible , or may be comprehended , or historical phansies ( to speak so ) such as the senses and elements use to be holden forth by ( which are rather hieroglyphicks then real pictures ) these i say , are not simply unlawful , but are so , when they are abused ; ( so solomon made images of lions for his use , and thus the gift of engraving and painting as well as others which god hath given to men , may be made use of , when ( as hath been said ) it is not abused . ) as ▪ . when such pictures are obscene and filthy , and against christian modesty to behold , such break this commandment , but more especially the seventh , because as filthy communication doth pollute the ears , so do they the eyes . . when men become prodigal in their bestowing either too much time , or too much expence on them . . when they dote too much on them by curiosity , and many other wayes they may be abused : but especially in the fourth place , if they be abused to any religious use , then they become unlawful , as afterward shall be cleared ▪ . though making of images simply be not unlawful and discharged by this commandment , yet thereby every representation of god ( who is the object to be worshipped ) and every image religiously made use of in worship is condemned ( though civil and political images and statues , which are used as ornaments , or badges of honour ▪ or remembrance●s of some fact , &c. be not condemned , ) . because such images cannot but beget carnal thoughts of god , ( as acts , . ) contrary to this commandment . . because god discovered himself , deut. , , , &c. by no likeness , but only by his word , that they might have no ground of likening him to any thing . . because it is impossible to get a bodily likeness to set him out by , who is a spirit and an infinite spirit , so then every such image must be derogatory to god , as turning the glory of the invisible god , to the shape of some visible and corruptible creature , which is condemned , rom. . , . for every image supposeth some likeness ; now there can be no conceivable or imaginable likeness betwixt god and any thing , that we can invent , therefore it is said by the lord , isai . . . to whom will ye liken god , or what likeness will ye compare unto him ▪ where it seemeth it was no idol , but god they aimed to represent by their images , which was the fault condemned ▪ vers . . as also when we cannot conceive of god , and of the mysteries of the trinity , and incarnation as we ought , what presumption must it be to paint them ▪ therefore upon these grounds , . we simply condemn any delineating of god , or the godhead , or trinity ; such as some have upon their buildings , or books , like ● sun shining with beams , and the lords name , jehova , in it , or any other way , this is most abominable to see , and a hainous wronging of gods majesty . . all representing of the persons as distinct ▪ as to set out the father ( personally considered ) by the image of an old man , as if he were a creature , the son under the image of a lamb or young man , the holy ghost under the image of a dove , all which wrongeth the god head exceedingly ▪ and although the son was and is man , having taken on him that nature and united it to his god ▪ head , yet he is not a meer m●n ; therefore that image , which only holdeth forth one nature , and looketh like any man in the world , cannot be the representation of that person , which i● god and man. and if it ●e said , m●ns soul cannot be painted , but his ▪ body may , and yet that picture representeth a man : i answer , it doth so , because he has but one nature , and what representeth that , representeth the person ; but it is not so with christ , his godhead is not a distinct part of the humane nature , as the soul of man is ( which 〈◊〉 necessarily supposed in every living man ) but a distinct nature , only united with the manhood in that one person christ , who has no fellow ; therefore what representet● him , must not represent a man only , but must represent christ , immanuel , god man ▪ otherwise it is not his image ; beside , there is no warrant for representing him in hi● manhood , nor any colourable possibility of it , but as men fancy ; and shall that be called christs portraiture ? would that be called any other mans portraiture ? whic● were drawn at mens pleasure , without regard to the pa●ern ; again , there is no use o● it , for either that image behoved to have but common estimation with other images ▪ and that would wrong christ , or a peculiar respect and reverence , and so it sinneth against this commandment that forbiddeth all religious reverence to images , but he being god , and so the object of worship , we must either divide his natures , or say , that image or picture representeth not christ . again , as to what may be objected from the lords appearing sometimes in the likeness of a man , or the spirits descending as a dove , or as cloven tongues of fire : it i● answered , . there is a great difference betwixt a sign of the spirits presence , and a representation of the spirit . . betwixt what representeth the spirit , as he is one of the persons of the blessed trinity , and what resembleth some gift of his : the similitude o● a dove descending upon christ , was to show his taking up his residence in him ▪ an● furnishing him with gifts and graces , and particularly holy simplicity and meeknes● without measure , and so his appearing in cloven tongues was to shew his communicating the gift of tongues to the apostles . . neither is there any warrant for drawing him in these shapes , more then to look on every living dove , as representing him : and the like may be said of gods appearing sometimes in humane likeness , it was but that men might have some visible help to discern something of gods presence , but not to give any representation of him , and these bodies were but for a time assumed , as a praeludie and fore-running evidence of the sons being to become man. from this ground also it would seem , that painting of angels might be condemned , as a thing impossible , they being spirits , which no corporal thing can represent ▪ besid● that the representing of them has some hazard with it , and for those cherubims that were made by gods direction under the old testament , they were rather some embleme of the nature and service of angels , as being full of zeal , and alwayes ( as it were ) upon wing ready to obey gods will , then any likeness of themselves , and it s hardly possible to fancy representations of spirits , good or evil , but thereby men will wrong themselves in the right description of them : though we grant , angels being but finite spirits , there is another kind of danger and impossibility of representing god , who is an infinite spirit ; also some say that these cherubims mentioned did not represent the nature of angels , but angels appearing under such a visible shape , and we find ezek. . there are divers shapes by which they are pointed out , but it is as to their fitness and readiness for service , and not as to their nature . . we say that no image whatsoever , made use of for religious ends , and without the bounds of civil and politick uses is allowable , but is by this commandment condemned , as unsuitable to the lords nature and revealed will , so by this , images ( otherwise lawful ) when abused to idolatry become unlawfull , and are not to be suffered but orderly to be removed , we call that more then a civil or a common use , when religious worship or reverence is purposely intended to them , or ●here is ; by some one occasion or other , danger least they may be so abused , and of this sort ( viz. dangerous ones ; ) are , . images in places of worship , but it is not idolatry to have dead mens images on their tombs or monuments in churches . . images of such angels , saints , &c. which has been abused to idolatry by being worshipped , or most readily may be so abused . . images erected for h●lping our prayers to be accepted , and which have altars , lights , or temples appointed for ●hem , ( which will be clearer , when we come to speak of religious worship and bowing , ) thus peregrinations and vows to images , touching of them with some ap●rehension of fruit and advantage thereby , especially when healing is expected from them ; and so are they abused also , though help be expected not from the image , but from him whom it is said to represent ; and thus also when any image once lawfull cometh to be abused , it ought to be removed , as the brazen serpent was by h●ze●iah , and under this prohibition come in the images of false gods , as cupid , venus , apollo , jupiter , &c. which were once abused ; besides some of these idols being nothing , the pourtraying of them maketh them appear something ; and if it was the lords way to command the breaking and destroying of all idols and images of false gods , can it be suitable to retain them in memory ? that a generation following might have that occasion and help to idolatry , ( viz. the images of old idols ) from christians : and if it was davids and the saints way , psalm . . not so much as to mention their names but with detestation , ought gods people for sport or delight to look on these images ? zeal for god would abhor these curiosities , and what edification can be in them ? we are now to clear the second question , if any worship may be given , and what worship is due to images of any sort ? and if it be not a breach of this command to give ●ny religious worship to any of them ? that we may answer . . consider there was a twofold worshipping of images even amongst heathens , the first was more gross , when the worship was given to the image , as being some godhead of it self , thus some think the images of baal , ash●eroth , &c. and particular images , that have special names , were worshipped , thus are men said properly to worship the works of their hands , this is against the first commandment . . there was a worshipping of images as representing god , and so the worship was gone about as a part of service done to the true god , such was ( in conformity to the hea●hens practise ) the worship given to the calf , exod. . vers . . to . and such were the groves and sacrificings in the high places , chron. . . more particularly there is an immediate worshipping of images as idols , when ●hey in themselves , or for themselves are worshipped , and secondly there is a mediate worshipping of images for that which they represent , when men worship something in them , or signified by them . this again may be distinguished with respect to the object , when the worship is directed either first to a false god , or else secondly to the true god. . consider , that there are divers sorts of worship given to the images of the true god , or of saints . . some religious worship which is more then civil , yet not that which is due to god , such bellarmine giveth them for themselves properly , and calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a divine worship due to what is typified , such many give to the images of god and christ , this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this bellarmine giveth them not properly , ●ut per accid●ns & propter aliud , though the first he maketh properly to terminate on ●he image , yet aquinas and his followers , part . q. . , . giveth the images of christ , of mary , and of the cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly so called . . consider what that is which is called religious worship , it differeth from civil and politick worship ( such as is given to living men , yea from that civil respect which one will give to the image of a king , or of one they love , which is not properly worship even civil ) and consisteth in other circumstances of a religious consideration ▪ and it may be known to differ from what is civil , by these things . . by the thing to which the worship is given , that is , if it be a thing , which passeth not under a civil , but under a religious account , as bowing to a living man is one thing , to a saints image , a sacrament , or such like , which have nothing in them , calling for civil honour is another thing ; and therefore , if any honour be given them it must be on another account . . by the actions , wherein we give such worship , as if it be in prayer or in worshipping of god ▪ or in sacrificing , it is one thing to bow then to or before an image or man , and another thing to do it when occasionally or historically we are relating something , or doing some civil business , as tying the shoo or such like . . by the sort of worship that has been given to idols or used in religious service to god , and not suitable for any civil respect to such an object , as bowing the knee , uncovering the head , praying , building temples , altars , making vows unto them , or before them , swearing by them , or before them , carrying them about with us because of some religious influence they are supposed to have , setting them up for reverence to be given to them , setting up lights about them , sacrificing , burning incense to them , &c. or something of that kind used sometime in gods service , or in the service of idols . . consider , that what is said of images may be said of all creatures and things to which divine honour , or religious worship in the service of god is attributed , for if the one fall all will by this commandment be overturned , such as . worshipping of angels or saints by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the virgin mary by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as mediators and helps in our serving the true god. . all adoration of the reliques of martyrs , such as their bones , dust , cloaths , &c. especially the adoration of the very cross ( as they say ) whereon christ suffered , which hath by papists a divine sacrifice offered to it , and a divine worship given in the highest degree . . the adoration of such things as are used in worship , as temples , altars ▪ bread in the sacraments agnus dei , masses , &c. . the images of god , christ , saints , angels , yea of the cross ▪ which are said to be worshipped with respect to the true god , and not as derogatory to his service . for further clearing of this purpose , we shall speak to a question which here necessarily occurreth ; namely , whether these things mentioned ; being worshipped by any sort of religious service , whether directly or indirectly for themselves or for such things to which they relate , or which they signifie , even when men pretend the worship is not given to them , but ultimately referred to the honour of the true god , whether i say worshipping them so , be not idolatry and a breach of this commandment ? in answering this question . . we shall clear that there may be ▪ and is idolatry committed with images ▪ and means of gods service , even in such worship wherein the images which men worship are not accounted gods ▪ but only representations of god , and although these means of worship , which they worship are made use of in serving the true god. . we shall clear , that all such service ▪ as being idolatry is forbidden by this command , however it be distinguished . if it be performed as religious service , though some such service be more gross , and other some more subtle and refined . first then , that there is such a kind of idolatry in worshipping of images , when men rest not on the images , but direct their worship to the god represented by them , we may clear it divers wayes . and . from the heathens , who though some did , yet all of them did not account their images their gods , but only some representation of them , and first we may gather this from rom. . . . where it is said of them , . that they knew god , and yet . that they turned the glory of that incorruptible god into the similitude of beasts and men , corruptible creatures . their fault is not that they accounted these representations or images , which they made gods , but that they declined in their worship , in the worshipping of the true god by such images . . it may also appear by the frequent changes of their images , while they retained their former gods , and by their multiplying images of one sort , and divers sorts to one and the same god , and by their giving all these images one name , and when it is said that solomon and other kings set up images to ash●oroth , baal ▪ &c. it cannot be thought they supposed these images to be the very gods themselves which they worshipped , but that they were only set up for their honour , kings . . and when manasses made chariots to the sun , he supposed them not to be to the sun. kings . . yea was not this commonly acknowledged that jupiter was in heaven , as appeareth acts . and that that image came down from him , but was not he , nor yet the feigned goddess diana . . it may appear by the heathens own confession , and the shifts they used , when they were charged with the worshipping the works of their hands , as . they used to say they worshipped but the numen or god which was in them , and which invisibly after their dedication of them ( and not before ) dwelt in them ; yea , some of them would say , they neither worshipped that image , or any devil , but by a bodily sign they beheld what they should worship . . when christians further urged them , that what was signified by their images was not the true god , but a creature , as by neptune , the sea ▪ by vulcan , the fire , &c. they replyed it was not those bodies which they worshipped , but the gods which governed them . so augustine , psalm . nobis . concerning the idols of the gentils , and augustine de civitat . dei lib. . cap. . where he sheweth that varro giveth that reason , why the gods where rather pourtrayed in mans picture ( though they were invisible ) because , saith he , mans soul is a spirit and cometh nearest them , and the body is the vessel of the soul , and therefore is used to represent it . see ch●ysost . . eph. hom. . andrews on . command . august . in psalm . ( nobis ) . and it may also . appear from this , that the heathen gods for the most part ( even those of them that were most commonly worshipped ) were some famous men , after death supposed to be deified , to whom they made statues and images , and yet still the honour was intended to those to whom they appointed the images , though they supposed that their gods in an especial manner dwelt in these images , and answered from them . in the second place this may be made to appear from the command , deut. . , where the lord forbiddeth not onely the worshipping of idols , but of himself by images , thou shalt not do so to the lord thy god ; that is , thou shalt not worship me by images as the heathen do their gods ; and therefore this is not onely possible , but is also , and that most certainly , a grievious guilt , even though they pretended it was not idols but god they worshipped ; yet it was not so they worshipped not him but the idol . , we shall clear it yet further , that the true god may be worshipped ( by idolaters ) as they pretend , and yet in gods account , their worship is nothing but idolatry committed with their images . we shall give four instances of this . the first is from exodus . where it is clear , . that the image they set up was not it self acknowledged to be god , but as something to represent the true god , for . it cannot be thought their minds were so soon darkened as altogether to forget what god had done , and to imagine that the thing which was new made with hands was god , though they be charged with forgetting god , because they were practical forgetters of him , and their sin did speak it out indeed . . the image is called jehovah , that brought them out of egypt , which was a mercy past before the calf had a being , and therefore the reason why they gave it this name , must certainly be , because they aimed by it to represent jehovah . . it is not likely that now they would have worshipped the gods of egypt , or that they would have attributed their delivery from egypt to them , seeing these gods were also plagued ; also that aaron should do so , is incredible , who yet joyned with them in this transgression . . beside can it be thought , that so soon they thought it to be god , and yet so easily afterwards passed from it ? certainly the words , that it may go before us , that is , not to egypt , but canaan , whether god called them , do clearly imply , that they looked on it only as a representation of jehovah . . it is clear , that they sacrificed burnt-offerings and peace-offerings before this image , and this was the same service which was due to the lord , and so it was proclaimed , exod. . . and therefore it was to the lord , and not to the image ( for it self ) that they sacrificed . . it is clear , that they are charged for turning out of the way , and that because of their making a molten image , which seemeth to infer , that their guilt was rather in the manner of worship and making of that image for worship , then in quitting god altogether ; and thus they grosly failed in the manner of worshipping him , by occasion of moses his absence , for now they want that sign of gods presence , which formerly they had , and have not such a visible commerce ( as it were ) with god , it is that they complain of , and this want of a visible sign ( and not of god simply ) do they intend to make up by this image . . this may be further confirmed from acts . . . . where it is said , that because of this sin they were given up to gross idolatry which could not be , had this been idolatry of the grosser sort . the second instance is from judges . where you will find that that idol , which micah made , is not by him or his mother accounted god , but is made use of by them , as they think , for furthering them in gods service , as appeareth . . from this , that it getteth not the name of any strange god . . that he seeketh a levite for a priest to it , and promiseth to himself gods blessing from that , not that the idol would bless him , but jehovah , vers , . . that it is said , the priest asked counsel of iehovah for the danites , judges . . the third instance is that of jeroboam , who did sin and made israel to sin , by the calf he set up at dan & bethel , that they were not intended to be worshipped as idols , for themselves , but as means ▪ whereby they might be helped to worship the true god , may appear , . from ieroboams motive , which was not to divert the people from the true god , atleast as he supposed , or to make them alter their god , but to alter their manner of worship , and to divert them from going up to ierusalem to worship , from which his fear of their revolt to rehoboam arose ; hence the calves are not provided to prevent worshipping of god , but are put in place of their going up to jerusalem ; as the colour of reason pretended by him for this alteration sheweth ; and so one service is put for another , without changing their god , and all the reproofs that his sins meeteth with from the prophets run at this , that he altered the manner of gods worship in putting up new signs in new places , and appointing new sacrifices and priests . . it appeareth from this , that as it was distinct from that way of serving god , which was in judah , so was it from the way of the heathens , yea from the way used by such idolatrous kings as achab , who are said to do worse , because they did set up strange gods ( which the calves are not called ) and baalim ; and jehu when he destroyed the false gods , yet he retained this manner of worship ; and there were no cause to discriminate jeroboams sin from achabs , or to look upon it as any thing lesser , if all the difference had been only in the change of worshipping the image of one idol into the worshipping of the image of another , but the difference was in this , that the one worshipped the true god in these images ▪ the other idols indeed . . hence there was still some knowledge of god in that land , and prophets sometimes sent them by the lord ; yea , when they were led captive , and others sent into their place , it is said kings . , &c. they learned the manner of the god of the land , that is the true god , though they corrupted themselves with serving their idols also , and thus the samaritans continued worshipping they knew not what , though they pretended to worship the true god , john . . the fourth instance is that corrupt practise , used sometimes in judah of setting up high places and groves , when yet they did not thereby intend to serve idols , but the true god , and yet they are reproved for this as a gross corrupting of the worship of god. and it would seem clear sometimes in judah , and often in israel , even when they are charged with idolatry , that yet the knowledge of the true god , was not obliterate among them , nor they so bru●tish in their worship as other nations about them ; we take it then for a clear truth , that they often did worship the true god , by images , when they did not worship the images directly . the second thing may be easily cleared and made out , to wit , that all worshipping of god by images though the worship be pretended to be given to the true god , and not to the image , but to the thing signified or represented by the image , is yet unlawful and idolatry , forbidden by this commandment what ever sort of worship it be , if it be religious , as hath been said , and this we shall make out by these arguments . the first is from the general scope of this command , which is to forbid not only the over-turning of gods service , but also all will worship , though mixed in with the service ( as it seemeth , that was which is mentioned , col. . . of worshipping angels , which yet was so subtile that they pretended , they were far from taking from god any thing that was his due ▪ ) that this is the scope of this command , is clear from deuter. . . where the lord forbiddeth men in his worship , to do what seemeth good to every one in his own eyes : but so it is , that the worshipping of god before images , &c , is will-worship , &c. till it be shewen that it is prescribed by god. secondly : that way of worshipping god is clearly condemned by them 〈◊〉 particular scope of this command , which is first , to discharge all gross thoughts o● god or his service ; which scope , as it sayeth , god cannot dwell in temples ▪ so ▪ neither can he be worshipped by mens hands ▪ that is , by images made with me● hands , as these in athens did , acts . . . for they ignorantly worshipped th● true god ▪ . to shew that he should not be served as idolaters served their gods by images ▪ deut. . and ▪ , . this binds us to the word for all institute worship , but especially restraineth us from idolaters , their way of worship as well as from their idols , thou shalt not do so to the lord thy god : note , that so set down , v. . relateth to groves , images , high places , &c. mentioned v. . which place doth not only discharge such service to be given ●o idols , but the giving of any such service to god himself , who will have no such service : and if it be clea● that worshipping him by groves and high places be condemned , why not worshipping him by images also ? for the prohibition so , looketh to all . thirdly : this command hath a general prohibition in it , that leaveth no image out , whether of god , saint , or any other thing for any religious use under whatever shape : for . it dischargeth the making of any image of any thing , for any religious use . . it dischargeth all worship to be given them , whether outward by bowing , or inward by service , or whatsoever followeth on these ; and therefore no distinction used by idolaters can salve the matter , or avoid the strength of this command , especially considering that it directeth men in the manner how they should serve the true god , and doth not simply prescribe who is to be acknowledged as true god , which is done by the first command . fourthly : if by this command heathenish idolatry , or the serving god by images be condemned ? then the serving of god by images also amongst christians is here condemned ; but the heathens serving god by images , is here condemned , ergo , &c. if it be answered that heathens did represent by their images that which wa● not god , and that this was their fault ? i answer . . it is not like that all did so ▪ nor that any at first did so ; but some had a notion of the invisible god-head , 〈◊〉 rom. ▪ . though they changed it into an image , like to a corruptible creature ▪ . yet here the argument holdeth ; if heathens , who worshipped , suppose , jupiter , vulcan , &c. and their images of gold , silver , &c. were holden for idolaters , not only as worshipping jupiter and vulcan , and these idols which were so represented , but also as worshipping gold and silver , and such images and thing● as they made use of to represent them ; then also christians must be said not onely to worship what is represented , by those images , but the images themselves , and so to be guilty of idolatry on that account : the reason will hold alike in both ▪ and if their exception , that they worshipped not the images , but what they represented did not exempt them from being found guilty of worshipping such images in particular , neither will christians upon that plea be found exeemed from th●● guilt ▪ for , ● quatenus ad omne valet consequentia . fifth argument : if that idolatry committed by the israelites in the wilderness ▪ exod ▪ and that which was set up in israel by jeroboam , and that of manasses 〈◊〉 chron . be to be condemned as idolatry ; then that which is practised among● the papists in worshipping of their images , and god by them , is to be condemned as idolatry : but the former is condemned in scripture as gross idolatry , because it falleth off , and declineth from the way of worship the lord hath prescribed , and turned gods people like to idolaters in their way ; therefore also the latter is to be condemned as idolatry ▪ there is no exception which the papists give in here against this argument , but the like might have been given by the israelites . for . if they say , they worshipped not the true god before these images , that is answered already . . if they say , it was condemned because they represented him by such images , that is not enough : for . the command forbiddeth all images of any thing : . the opposition mentioned , deut. . thou sawest no likeness , or image , but heardest a voyce , hath no middle , but argueth against all alike : hence these images , psalm . that had noses and mouths , but smelled not , and spoke not , were condemned as well as those complained of , rom. . . if they say , it was not lawful then , but is lawful now ; this were to say , that the gospel admitteth of more carnal ordinances then the law , whereas its service is more spiritual without all doubt . from all which we may clearly conclude , that in such service there is a twofold idolatry committed : . in that , because of some holiness and venerability , that is supposed to be in such images , reliques , &c. religious worship ( though inferiour to what is attributed to god ) is given to them for themselves , according to the decrees of that second counsel of nice : . in that they pretend by such service to worship the true god , though in an idolatrous manner forbidden by him , besides what aquinas and his followers maintain , who give to the images of god , christ , mary , and the cross , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self , part . q. . ● , , . and reason sayeth , it is a snare unto them that worship them , and a scandal to others ; for , as augustine ( speaking against the expressions used by heathens from psal . . and from that of the apostle , rom. . ( after he hath rejected their images , and their interpretation , and excuses also ) sayeth , he who worshippeth and prayeth towards an image is an idolater ; for , who , saith he , worshippeth and prayeth towards an image , who is not affected with it as if it heard him ? in short then , the idolatry that striketh against this command , may be summed up in these particulars . . when by some visible sign , representation , or image , the god head is wronged as being thereby made like to it ; this is against deut. . , , , &c. where every image made to represent the true god , is condemned as unsuitable to him. . when by our worship we tye the presence of the true god , to some place , image , statue , or relique , as if they had something in them , or communicated to them more divine then any other thing ; or , as if god heard our prayers better at images , and by them ; or as if there were a more special presence of god there , or a more special dispensation of grace granted by them ; as heathens supposed their gods dwelt invisibly in their images , and did answer them there . now the supposing that there is in any thing something venerable and worthy of such respect , is the ground of all idolatry ; the inward leaning to it , and trusting in it , is against the first command ; but the outward expressing of this esteem and trust is against the second command : thus men sin in praying to things that are ( though rational creatures ) as angels and saints ; or to things that are not , as empty images that have no deity dwelling in them , or to lifeless creatures ▪ as the cross , bread , &c. . it is idolatry , when idolatrous worship , used in the service of idols , is given to god contrary to his command ; so deut. . . . thou shalt not do so to the lord thy god ; and chron. . . their keeping up of groves for the worship of god ; and that invention of jeroboams calfs , are condemned as idolatry . fourthly , when any thing of that external worship , which is due to the true god , is given to any other , even though it be with a purpose not to shut him out altogether from his due , yet when it is in part given to any other thing , as to the cross , saints , images , &c. it is called worshipping of them ; see exod. . compared with psalm . , . there they worshipped the images of gold and silver , &c. yea , vers . . devils , though they intended to worship god in these images . . when any thing of this worship , due to god , is given to servants or means , as if something adorable , and to be worshipped , were in them , although they be not accounted god himself : thus cornelius sinned in worshipping peter , acts . , . when he knew he was not god , and peter rejecteth it on this ground , that he was a man and not god ; and that therefore it was due to none but god : which reason , taketh off all that can be said by men for palliating this kind of idolatry : thus the scope of the command , and the reason and ground of worship being considered , it is evident that all these are idolatry . we would now further consider , first , the positive part of this command , and next what is forbidden in it . and . for the positive part of this command , we conceive it doth reach , . to all external ordinances , such as doctrine , worship , government , and discipline : we are here enjoyned to keep all these pure , according to his word : thus any errour breaketh this command , when it is vented and made publick , as secret errours break the first . secondly , it reacheth to all external obedience , such as receiving the truths of god , submitting to the government and discipline of his house , entering therein as church-members , often hearing the word , not only on the sabbath , which is required in the fourth command , but at all occasions , when god shall give the opportunity , it being a special part of his worship ; right using of the sacraments , and worthy receiving of them ▪ praying externally , internal prayer being required in the first command ; outward confession of sin , when called for ; confession of the truth in times of tryal , &c. and this obedience is to be extended to extraordinary duties as well as ordinary ; as vowing , swearing ▪ fasting , &c. when they shall be required in providence ; external covenanting with god , an ordinance necessary for keeping pure publick service , &c. also it is to be extended to secret duties , and to private duties in families , and christian fellowship , as well as to publick , and to diligence in them all . thirdly , it reacheth to the right manner of doing duties ; especially , it requireth . that they be not done in hypocrisie , for god will not be so worshipped in any duty . . that all our worship and duties be directed to god , in , and through the mediator , and that none come to god but by him , who is the appointed high priest . . that all our obedience and service be spiritual . fourthly , it taketh in all external gestures , and outward reverence in praying and hearing , &c. as , that the eye be fixed , and the carriage not light , but decent ; that there be no laughing , that the look● be stayd and grave ; these in a special manner , in worship , are to be looked unto . fifthly , it requireth every mean that may further gods publick service , as educating and training up men for the ministry , entertaining them , providing places and accommodations for publick worship , and every thing of that kind , without which the external worship of god cannot be performed . sixthly , it requireth the removing of all letts and impediments of gods worship , or whatever is contrary thereto , according to our places and stations ; such as heresies and hereticks by condigne censuring of them , removing all idolatrous worship , and whatever may be occasions of it , or whatever hath been , or may be abused to it , purging the house of god from corrupt and insufficient ministers and corrupt members . but let us see in the next place what is forbidden in this command , and how it is broken . in the first command , what immediatly reflecteth upon god himself , is forbidden ; here , what immediately reflecteth on his ordinances and appointments , contradicting them and him in them , is discharged ; there is none of the commands more frequently broken , and yet men most readily think themselves free of the breach thereof , and therefore ye should consider , that it is broken ▪ . in doctrine , or doctrinally . . in practise . . in both , when the doctrines vented and published against truth , have external practises following on them , as that doctrine of image-worship hath , which we have spoken to already , and is the gross breach of this command ; and the lord instanceth it as being the greatest , because where this is , all sorts of idolatry are : for it supposeth idolatry against the first command , and that some esteem and weight is laid upon that creature we worship , beyond what is its due ; as if there were in it some divinity or ability to help , whereby it is thought worthy of such honour , whereupon followeth that external worship which is given to it upon that account ; and so because saints are thought able to hear and help , men pray to them ; and because the cross is thought holy , men worship it , &c. and as this idolatry is manifold among the papists , so it is palpable when prayer is made to saints , reliques , bread , the cross , images , &c. now that we may further explain this ; consider , that this command is three ways broken doctrinally . ( all which have a great influence upon mens breaking of it in their practise ; ) or , the service and worship of god , is three ways wronged by the doctrines of men . . when some thing is added to his service which he hath not commanded , and this is superstition and will-worship largely so taken : of this kind are . the ▪ popish sacraments added to those two the lord apppointed . . other and more mediators then the one mediator christ . . more meritorious causes of pardon and justification , then the blood and merits of christ ▪ . more officers in his house then he hath appointed , such as bishops , cardinals , &c ▪ . more ceremonies in worship , as salt , spittle and cream , added in baptism to water , and kneeling , &c. to the lords supper . . more holy dayes then god hath instituted . . other things to be acknowledged for the word of god then the scripture , as traditions , apocrypha , &c. and many such things , whereof ( for the most part ) popery is made up . secondly , it is broken when his ordinances are diminished , and any thing which he hath commanded , is taken away from them , as is clear from deut. . . ye shall not add unto the word which i command you , neither shall ye diminish ought there from : and thus they break this command , by taking away the cup from l●icks ( as they call them ) in the lords supper , and the use of the bible from the people in their own language ; also it is broken by taking away baptism from infants , and discipline or excommunication from the church , and by taking away the sabbath-day , and publick singing of psalms , or such like ; not to speak of that blasphemous , and some-way pagan-heresie of quaquerisine , over-turning most , if not all the ordinances of god , destructive to all true religion and christianity , and introducing , at least having a native tendency to introduce , old paganism and barbarity . thirdly , this command is broken by corrupting of gods worship , as when the word is mis-interpreted and mis-applyed , prayers are used in a strange tongue , the word is mixed with errours , and the church , both left without discipline and abused in civil things , which tendeth to the corrupting of gods service ; unqualified-men put into the ministry and kept in it , when sacraments are rested on and worshipped , even as the brazen serpent was abused , and the temple though appointed by god at first for good ends , was afterward rested on and idolized . again , this command is practically broken four wayes : first , by gross prophanity and neglect of the practise of known duties of worship ; this way , are guilty all prophane contemners of sacraments , word , discipline , &c. all neglecters of them when they may have them : and all these that set not themselves to go rightly about them , in secret , in families or in publick ; and where many opportunities of gospel ordinances are , this sin is the more frequent ; and so all atheists that contemne religion , and these that would only serve god with a good heart and intention , as they pretend , without any outward worship , are condemned here ; and also those , who for fear or advantage give not testimony to the truth and ordinances of christ , when such a testimony is called for . . men sin against this command , when they practise will-worship and superstition in serving god by duties he never required , whether . it be will-worship in respect of the service it self , as when that is gone about as duty , which is not in it self lawful , as when such and such pilgrimages and penances are appointed by men to be done as service to god : or . when worship , or service under the gospel is astricted to such a place , as if it were holier to pray in one place then in another , and that therefore god did hear prayer there more willingly and easily then in another place ▪ or . in respect of bodily posture , as if there were more religion in one posture then in another ; as in receiving the lords-supper kneeling , or praying in such and such a posture , except in so far as it is decent , and otherwise rightly regulate by rules of prudence and natures light . . when it is without a divine warrant tyed to such a time only , as christmass , ( commonly caled yool ) easter , pasc●e , &c. which is an observing of times that god hath not appointed . . when it is tyed to such an occasion or accident , as , to pray when the clock striketh , or when one neeseth , which plinius marked of ti●erius , who was no religious man , yet could not abide one who lifted not his hat when he neesed , and said not , god bless ; and he observeth it among these things he can give no reason for ; the prayer is good , but the timing of it so , and astricting it to that thing , is superstitious ; so your lightwakes and di●iges ( as ye call them ) are upon this account to be condemned , either as superstitious , or as prophane , or at the best , as the reliques and causes or occasions of both : for . once in times of popish darkness they were so used , or rather abused . . why are your visits stinted to such a time more then another ? it profiteth not the defunct , and it hurteth the person you come unto ; a multitude not being sit for comforting or instructing ; and yet it cannot be called a meer civil visit , being trysted with such an occasion ; but certainly it suiteth not , nor is it a christian carriage toward the dead , and after the burial of the dead , to spend time together in such a way as is commonly used : beside , it is superstitious , when a thing without reason is astricted to such a time or occasion , as giving and receiving of gifts on new-years-day , too too common amongst christians , though a heathenish custome ; which day , as gratian observes , was dedicated to their devil-god janus : he asserts like wise , that such christians , as in his time did observe it , were excommunicated ; and alchuinus , with others , write that the whole catholick church appointed once a solemne publick fast to be kept on a new-years-day , to bewail those heathenish interludes , sports , and lewd idolatrous practises that had been used on it . . when some weight is laid on the number of words , or set repetitions of prayers , ave maria's , or pater nosters , or on the reading so many chapters , or saying so many prayers . . when any take a word of scripture at the opening of the bible , or by a thought suggested , as more befitting their condition because of that , without weighing the word it self ; and lay more weight upon that word then upon another that hath the same authority and suitableness to their case , which is to make a weerd , or fortune-book of the book of god , for which end he never appointed it . thus also men are guilty , when they account sacraments more valid , or lay more weight on them , because dispensed by some ministers , then when dispensed by others , though having the same warrant , or because of the difference of persons that partake therein with them ; however some of these things may be in themselves good , yet they are abused by some one circumstance , as in unwarrantable timing them , or in laying that weigh on them which is not warranted in the word , which . altereth the way that god has laid down . . bringeth us to prefer one circumstance to another , without any warrant . ▪ maketh a necessity where god has left us free , and so bringeth us into bondage . . we may go wrong in practising lawful duties many wayes , as to the manner of performing them , when they are not so done as is required : as . when we do not propose to our selves the right end we should have before us . . when they are not done from a right inward principle . . when they are done in hypocrisie and formality , and rested on ; all which may go along with men in all duties and ordinances ; and generally all our shert-comings in the right manner of commanded duties , striketh against this command . fourthly , we may also consider the breach of this command , by taking a view of what is opposite to every thing required ; and so want of reverence in worship ▪ want of zeal against errour of false worship , not streatching our selves in all lawful endeavours to entertain and maintain the true worship of god , are here forbidden ; so likewise the putting in , and keeping in unworthy ministers ; the traducing ▪ holding out , and putting out of faithful men ; the with-drawing and sequestring their maintenance from them ; the diminishing of it , or straitning them in it . horrid sins , though little thought of , and lightly looked on by men , drawing no less deep before god then obstructing the free course of the gospel , breaking up the treaty of peace betwixt god and sinners , carryed on by faithful ministers , as the ambassadors of jesus christ ; and saying on the matter that he shall not see of the fruit of the travel of his soul in the salvation of the souls of men to his satisfaction , so far as they can impede it by outing and discountenancing his ministers , the instruments made use of by him for bringing about that last warrantably ; and thus also , all sacriledge , simony , and the like , cometh in as breaches of this command ; and all partiality in church proceedings , tolleration of errours , countenancing the speaders of them , slighting of discipline , conversing unnecessarily and unwarrantable with such as are excommunicate , and all unwarrantable innovating in the external worship of god ; and when we are not ayming and endeavouring to have our children and servants , and all under our charge , brought under subjection and conformity to the ordinances and service of god as well as our selves . but because this command in an especial manner looketh to publick ordinances , let us see a little more particularly how it is broken in these : . in respect of preaching and hearing . . publick prayer . . praising . . sacraments . . fasts ▪ and in all these , there are faults of three sorts . . some going before the performance of these duties . . some following after . . some going along in the performance of them . and again , . some are guilty of the breach of this command by neglecting these duties . . some are guilty in the wrong manner , of going about them . and . before hearing the word men break this command . . in not praying for the speaker . . in not praying for themselves , in reference to this end , that they may profit by the word ▪ . in not setting themselves to be in a spiritual composed frame for such a work . . in not watchfully preventing what may divert them or distract them , or straiten their minds when they come to hear , not ordering their other affairs , so as they may not be a hinderance to them in meeting with the blessing of the gospel . . in not aiming to have the right esteem of the word . . in not blessing god for it , or for any good received before by it . . in not coming with hunger and thirst , as new born babes , having laid aside what may hinder its , being received with desire , pet. . , , . in not denying our own strength , as to the right discharge of that duty , that so we may make use of christ . . in not minding that when we are called to hear , it is to tryst with god in his ordinances ▪ . in going to hear with prejudice . . in coming without expectation of , and longing for the presence of god , or of meeting with him . . in not coming from respect to the honour of god ; nor out of conscience , but from custome , and for the fashion . secondly , men sin against this command , when they are come to hear , and while they are about this duty of hearing : . in not looking to god , or not receiving the word as gods word , but as mans. . in extravaging and wandring in their minds and thoughts . ezek. . . . in sleeping when they should hear . . in letting the word slip out of their mind , and not retaining and laying up what they hea● . . in not yielding their ears and memories , or yielding onely their ears and memories , but not casting open their hearts to the word , to let it sink down in them . . when though it be heard , yet it is not understood , matth. . . . when though understood , it is soon forgotten . . when there is not a peculiar trembling and fear in our waiting upon the ordinances , isai . . . eccles . . , . and malach. . . there is a special fear which we ought to have before his name . . vvhen there is not faith mixed with hearing , giving credit to the vvord , it must be a great fault not to believe gods vvord when we hear it , hebr. . , . . vvhen we fret and canker at the reproofs of the word . . vvhen we needlesly stumble at any expression , especially when we carry so lightly as to laugh at what is spoken , to the prejudice of the ordinances . . vvhen we are more for knowing then for doing , more for informing the mind , then for reforming the heart and life . . vvhen there is carping at the vvord , or censuring of it rather then our selves . . vvhen we make no application of it to our selves , and try not whether we have such a fault , or if we perform such a duty , &c. . vvhen we are not present , as before god , to hear , as cornelius was , acts . . . vvhen we itch after novelty of expressions , or words , or things , rather then thirst after the sincere milk of the word , that we may grow thereby . . when these novelties are more entertained and laid weight on then known duties or truths . . when the word is heard with respect of persons , and the same truth , or expression , or scripture cited by one , is not so respected and received , as when spoken by another , contrary to james . vers . . . when there are vain looks as well as idle thoughts . . when there is a wanton , light , unreverent carriage . . when there is immodest and strange apparel unbecoming that ordinance . . when there is speaking or talking , out of the case of necessity , in time of sermon , though it were by way of prayer , it is sinful , except it were ejaculatory in reference to what is at present spoken . . when there is reading of something , ( even though scripture ) unseasonably . . when there is insisting on good thoughts , that tend to divert from hearing . . when men are observing vanities in time of hearing , such as the apparel that others have on , or the painting that is on the house , or the cuplings of the roof , or such like . . when there is not an intermixing of ejaculatory prayer for our selves and others , and the speaker , that god would help him , and them , and us , to keep such a word to the time when we may have need of it ; and when god is not blessed when a word is rightly spoken . . when there is any quenching of convictions , or the motions , or stirrings of affection wakened up by the word . ● . vvhen thero is diverting to a doting love of the speaker , or the thing as spoken by such a speaker ; or the manner of expression , and a delighting in these , more then in god , or a respecting of him or our own profiting . . vvhen we do not look upon , and make use of the preached vvord as a means to con e rt , but onely as a mean to confirm . . vvhen we do not make use of promises offe●ed in preaching , and directed by god to us by an authorized ambassadour , and do not so lay weight on them as from him . . vvhen we reject the many sweet offers of the gospel , and come not to the marriage of the kings son. . vvhen we do grieve gods spirit who presseth it upon us . . vvhen we tread under-foot christs blood by our little esteem of it . . when we give no credit to , nor lay doe weight upon threatnings . . when we have not the faith of gods providence , or of the judgement to come , . when there is not an accepting of christ . . when there is not imploying of him . . when there is not reverence in removing from our hearing of the word . after hearing also , there are many wayes whereby we are guilty of the breach of this command . . forgetting what we have heard . . letting the heart unnecessarily look back again to other objects , and follow other thoughts , and not meditating on what hath been heard . . not comparing what we have heard with the scriptures . . not following the word with prayer for the watering of it ▪ . needless falling to other discourses , immediately after the hearing af the word . . casting it all aside as to practise ▪ ps . . verse . to . fretting at some things that have been spoken . . spreading censures : or . commendations of the thing preached , or of the instruments that preached , as if that were all . . no● following the word with self-searching prayer , and fruits suitable , endeavouring to practise what is required . . not trembling at its threatnings , nor forbearing what was thereby discharged . . not helping others to make use of it , . no● repenting of faults committed in the time of hearing . . little delight in remembring of it . . finding out shifts to put by its directions or challenges . . applying them to others rather then to our selves . . mis construing the ministers end in pressing of them . . mis-interpreting his words . . mis-reporting or mis-representing them . . not being troubled for fruitlesness in hearing ▪ without any use , but being as a stone without sence or feeling . . leaning o● hearing , as if having been in the church were a piece of holiness , though no fruit follow on it . . prophane abusing words of scripture , or phrases used in preaching ▪ in mens common discourse ; much more when they are mixed in wanton and profane sports ▪ or jests and gybes . all these wayes men may sin , when they come to hear the word ; they sin also by absence when they come not , neglecting the opportunities of the gospel ; there are also divers sins which men are often guilty of in reference to hearing , even on week dayes : as . little love to the word , or delight in the opportunities of it on such dayes . . too much love to some other things that procureth luke-warmness in hearing . . contemning occasions of hearing the word on such dayes . . improvidently bringing on a necessity on our selves that we cannot hear . . caring little to have a ministry , whereby we may be instructed at all times , and therefore we want such occasions . . setting our selves , and using our wits to discourage the ministers we have ▪ . not being weighted on , with our absence from week-dayes sermons . . mocking at them who are present . . dis-respecting the ordinance for some worldly or personal respects , preferring any small trifle thereto , &c. . let us instance the breach of this command in publick prayer , which is a part of worship , which very nearly concerns the glory of god ; and certainly when it is wronged through the unsuitable , and nor right discharging of this duty , this command is in a special way broken . we shall not here look to every thing , but especially to what concerneth publick prayer , indeed we fail also in secret prayer , and in giving thanks both alone and in our families . . by contempt of this excellent ordinance , many slight prayer in secret and in their families , jer. . ult . which is a clear breach of this command as well as neglecting it in publick , when men do not countenance sermon or prayer , though at the same time walking idlely in the street or in the fields . . by casting up of prayer to others , reproaching it , calling it hypocrisie , and those who use it hypocrites . . by mocking the spirits work in prayer . . before we come to prayer , we sin . , by not watching to keep the heart in a frame for praying always . . by not watching over every opportunity that we may have for prayer , whereby many occasions are lost . . in not longing for opportunities of prayer . . in not stirring up our selves to seriousness when we are about to pray . . in letting the heart run loose when we are about other things , which indisposeth for prayer . . in having a selfy particular end before us in our prayers . . in our little respecting god for strength and fitness , and little looking to him for his spirit to our selves , or these who are to go before us in this duty of prayer . . in our little examining our selves that we may know what to pray for , and what distinctly to confess . . in our not meditating on what we are to say , that we may as to the matter of our prayers speak in faith. . in aiming more to find and exercise gifts , then to have grace acting in us . , in our rushing rashly on such a weighty and spiritual duty . secondly , in prayer ; and . on the speakers part there are divers ways whereby this command is broken : as . by rashness and sencelesness , not exercising the spirit , but the mouth , telling over our prayers as a tale without life . . praying in our own strength , without looking after the influence of the spirit . . not drawing near to god by faith in christ , but leaning too much on our prayers , from a secret false opinion of prevailing more with many words well put together , then by exercising faith on christ , and resting on him , as if god were perswaded with words . . inadvertant praying , uttering unadvised petitions and expressions without understanding . . not praying humbly and with soul abasement : nor . singly to please god , but men , seeking expressions that are pleasant rather then sensible . . saying many things we think not , not being touched with the weight of sin when we confess it , nor with the desire of holiness when we mention it : counterfeiting sometimes liberty and boldness , sometimes restraints and complaints more then is real . . limiting god in particular suits . . cold in what is of greatest concernment . . want of reverence and holy fear . . want of a right impression of a present god. . not praying for others , and little respecting the condition of those we pray with ; or what we do of this kind , is either but cold , and for the fashion ; or if there be more apparent zeal and seriousness for others , it would be adverted that it be not upon design to flatter and please them rather then to obtain spiritual blessings to them . . desiring things for satisfying our selves more then for gods honour . breaking off before we come to liveliness and liberty , having begun lazily and without life . . not insisting to wrestle with god when under bands . precipitating with the words before the heart ponder them , or the affection be warmed . . posting through it , as duty , only for the fashion , without respect to god , or love to the exercise , or driving at any profit by it . . wearying and not delighting in it . . not aiming at gods presence or sensible manifestations in it , or at a hearing in that which we pray for . . being more desirous of liberty in publick then in private . . fretting when we are put or kept under bonds . . growing vain and light when it goeth well with us , and turning carnal and unwatchful when we get liberty . . impertinent use-making of scripture-words , either ignorantly or vainly . . a secret expectation of something for our prayer , and so resting upon the work done , as if there were merit in it . . using expressions not easily understood . . using undecent gestures , and scurrile expressions . . not observing gods dispensation to us , nor his dealing with our souls in the time of prayer , that we may conform our suits accordingly , as we find many of the saints have done , who end in songs after they had begun sadly . . not praying with fervency for christs kingdom , and for jews and gentils . . exercising gifts rather then grace , when we pray . these are sins upon the speakers part . next , ye should consider the sins of them that joyn : and beside , what is general and common in the duty of praying , we fail often in joyning . and . in this , that many think , when another prayeth they need not pray , but let the speaker be doing alone . . when we observe not what is spoken , that we may go alongst in what he prayeth for , and be upon our watch that we may joyn , and that we may do it in judgement . . the mind waving or wavering , and we hearing , but not praying . . censuring the words or gestures of the speaker . . fixing our eyes or minds on some other things , and giving way to other thoughts that may divert from joyning . . sleeping in time of prayer . . confusedness in that exercise , and not distinctly joyning with what agreeth to our selves and our own case , nor with what agreeth to others joyning with it for them . . more cold and indifferent in what concerneth others , then in what concerneth our selves . . more careless of being heard and answered when we speak not , as if we were less concerned , thinking it enough to be present , although in our heart we joyn not ; and not being affected with the prayer of another , nor acting faith in it , we soon weary when others pray . . not being edified by the praying of another , nor taking up our sins in his confessions , nor our duty in his petitions . . much hypocrisie in such duties , while we seem to be joyning , but are doing nothing . . not endeavouring to have affections , suitable to what is spoken , stirred up in us . . not praying that the speaker may be suitably guided and helped in bringing forth petitions that may answer our wants . . more indifferent that another who speaketh as mouth for the rest , want liberty , then when we are put to speak our selves , although it be gods ordinance . . not rightly touched with any expression we cannot joyn with , but rather stumbling at it . . our being ignorant of the meaning of many expressions through our own fault , so that we cannot joyn in them . . muttering words of our own , and not joyning with what is said . . indistinctness in consenting or saying amen at the close . thirdly . after prayer both speaker and joyners fail . . that they watch not over their hearts , but soon return to other things , as if then they might take liberty . . not waiting for an answer , nor observing whether prayers be answered or not . . not being thankful for answers when they come : nor . intreating and pressing for an answer if it be delayed . . not reflecting on our failings , whether in speaking or joyning . . not remembring what we have uttered in prayer , but presently returning to a carriage that is very unlike those things we have been speaking before him. . not keeping up a frame for new opportunities of prayer . . not pressing after a constant walk with god betwixt occasions of prayer . . resting on prayer after we have done , and thinking something of it if we seem to have been helped to pray . carnally heartless and displeased , if it hath been otherwise . . not being humbled for the sinfulness and defects of our prayers . . not having recourse by faith to the blood of sprinkling for pardon of these sinful defects . we are to consider how men break this command in praise and thanksgiving : and here there is failing , in general . . in the utter neglect of this necessary duty ; alace , what of that duty do we in secret , and yet it is singularly for gods honour , and as clear a duty as prayer . . in mocking praise often , by prophaning psalms for our carnal mirth . . in neglecting and slighting of it , though not altogether , yet by unfrequent going about it . . in accounting it to be almost no duty at all , and in being but little challenged for slighting of it , or for irreverent using of it . secondly . we sin before we go about this duty : . in not preparing for it . . in not praying for the spirit , to fit and enable us to praise , cor. . . and for a fixed heart for that work , psalm . . . in our not aiming at a spiritual disposition for such a spiritual duty . . in our not endeavouring for a right impression of the majesty of god. and . for clearness of our interest in him : and , for an impression of the excellency of his way , and meaning of his word ; all which are exceeding necessary unto the right performance of this duty , and without them we cannot praise suitably . thirdly . we are guilty of many faults in the time of praising . . doing it without respect to gods glory , and for the fashion only . . hypocrisie , not praising him with the whole heart , performing it only with the lips , when the heart is away . . ignorance , when we want understanding of the words we express . . no suitable impression of gods greatness and goodness upon our hearts when we praise . . not aiming at communion with god in this duty , as desiring , minding , and hoping to praise him for ever . . not being taken up with spiritual and heavenly delight in him , and in the work of his praise , . lightness , laughing , or mainly affecting of , and carnally doting upon , some tone or voyce more then being suitably affected with the matter , and making melody in the heart to the lord. . forgetting what we do sing , and not knowing or considering what it is we sing , the heart not being present nor fixed . . not being constrained by love to praise , but some custome or natural conscience constraining us to it . . not offering up our praises in and through christ jesus , heb. . v. . . soon satisfied in our praising , as if we were little troubled to be fitted for it , and because little of our selves lyeth in it , we are the less careful how we discharge it , but stint and limit our selves to some certain customary matter which puts us to few prayers before , and makes but few challenges after . . not intermixing ejaculatory prayers in our praisings . . much hypocrisie when we sing the cases of others , or their thoughts and estimation of god , and study not to be something-like their frame and exercise . . not framing our affections in praising to the subject of our praise ; whether it be some sad case or some chearful condition , or some historical or prophetical subject ; and when imprecations are a part of the song , we soon fall off , or praise one and the same way in all . . not serious in blessing god for former mercies to his servants , if it be not so well with us in the mean time , nor chearfully acknowledging his former deliverances of his church and people in which we have not personally shared . . not being affected with his keeping of us free of many sad cases we sing , and others have been in , nor blessing him for delivering them . . not letting the word of the lord which we sing , sink down in us for engaging our hearts to , and chearing our spirits in good . . not assenting to , and giving him glory in the acknowledgement of the justness of his severest threatnings , and the most fearful scripture-imprecations . . not rightly observing those things that are the subject matter of scripture songs , so as to put a difference between some things we are to tremble and scare at , such as the falls of the saints ; and other things which we are to imitate and follow for our edification . . gadding in idle looks , so that some scarce look on their books ( although they can read ) that they may the better have the sense of what they sing . . not putting a difference betwixt praying a petition that is in a psalm , and singing of it , which should have a sweetness with it that may incourage us to pray for , and expect what others before us have obtained ▪ . wanting such considerations about the matter sung , when it suits not our present case , as may suitably affect us , and fit us to glorifie god in that duty : as when we sing of the eminent holiness of some of the saints , we are to bless him that ever any was so holy , whatever be our sinfulness ; and that we have hope of pardon , though under many failings , and much unlikeliness to that case we sing . . not singing with the voyce at all , although the tongue be given us as our glory , that we may therewith thus glorifie god. fourthly . after we have been about this duty of praise , we sin . . by falling immediatly into a carnal frame . . not looking back or examining when we have done , how we carryed it in praising god. . few challenges for our many failings in praise . . little repentance for those failings . . not keeping the heart right for a new opportunity of praise . . not keeping a record of his mercies in our memories , and upon our hearts to engage us to praise him . . not walking in the exercise of love , which would sweetly constrain us to this duty , and make us delight in it . these are but a few of the many iniquities that are to be found in our holy things , exod ▪ . . it s good we have a high priest to bear them : o , what if all our sins were reckoned , how hainous would they be ? and what a sum will they come to , if our performances of holy duties have so many sins in them ? and when the sins of a sabbath are counted , how many will they be ? hundreds of divers sorts , in praying , hearing , and praising ; and multiply these to every loose thought , and every declining or wavering of the heart , now many times may they be multiplyed ? ah! how many unholy words do we let slip , and then consider all the sabbaths and sermons , prayers and praises we have had , how many hundred thousands will they amount to ▪ it is sad that men should lye under all these with few or no challenges , or without minding repentance , or thinking of the necessity of employing the high priest for doing them away ; therefore we should accept these challenges , and give him employment who only can bear the iniquity of our holy things . if this bring not down self-righteousness , and convince you of the necessity of a mediatour , what will do it ? we shall proceed in the next place , to consider the sins that wait on receiving the sacraments , which as they were a special part of the worship of god under the old testament , so they are yet under the new ; and our sins in reference to them strike against this command , as it prescribeth and carveth out our external worship , and so much the rather should we consider this , because there cannot be a more express covenanting with god in giving and receiving , proposing terms and accepting of them for closing the covenant , then is in the sacraments . before we enter to speak of the faults we are here guilty of , we may in general propose some things concerning the sacraments : as . for what ends god hath appointed them , that so we may know what is to be expected in them . . how they effectuate the ends , that we may know how we should go about them ; and we shall speak to these two joyntly , because we cannot speak to the one , but we must speak to the other . but before we speak to these , some things are to be premitted : as . that god hath thought good alwayes to add sacraments to his covenants ; thus the covenant of works had its sacraments : adam had the tree of life for a sacrament to confirm him in the faith of that covenant ; so the covenant of grace in all its administrations had its sacraments also for confirmation thereof , as before christs incarnation it had , circumcision , the passover , and divers sacrifices effectual for that end ; and the fathers before abraham had their sacrifices for sacraments : a●d since his incarnation , it hath baptism and the lords supper ; for as the lord has for mans sake condescended to deal with him after the manner of men , by covenants and mutual engagements , so he keepeth the manner of men in swearing , sealing , and confirming these covenants for their greater ▪ consolation , who are within the same , hebr ▪ . . secondly . although the nature of the covenant alter the sacrament , in respect of our use making of it ; yet , as all covenants have some essentials in which they agree , to wit , a promise and a restipulation ; so all sacraments have something common , to wit , that they signifie , seal , and strengthen the covenanters in assurance of enjoying what is promised according to the terms of the covenant to which they are as seals appended , the tree of life confirmed the promise of life to adam upon condition of perfect obedience ; circumcision confirmed it to abraham upon condition of faith , rom. . . thirdly . the sacraments of the covenant of grace before and after christ , differ in circumstantials , as the covenant it self under the old and new testament doth ; but in essentials they agree , for they seal one and the same thing , and after one and the same manner . fourthly . there are some chief things common to all sacraments of the covenant under one administration ; as for example , baptisme and the lords supper , they agree both in this that they seal the covenant , and represent christ and his benefits , &c. yet in either of them there are some peculiar promises and benefits especially looked unto : and also they have their peculiar manner of sealing these things which are common to both ; believers are also confirmed in the same things by the word , but the sacraments confirm them in another way , more clearly , and sensibly , and proportionally to our weakness and necessity . fifthly . no sacrament is of , and from it self valid , but its validity and efficacy is from the covenant and promise , whereof it is a sacrament ; and so it is a seal to none but to such as are in the covenant , and keep the condition of it , to them it sealeth the benefits promised , though absolutely and simply it seal the truth of the conditional promises : and so it may be said conditionally to seal , to all the members of the church , the truth of what is promised upon such a condition ; as for example , the tree of life sealed this truth , that who stood in perfect obedience should have life , but it did not seal to adam , that he should have life ▪ except upon condition of his perfect obedience ; the like may be said of circumcision , baptism , &c. sixthly . hence every sacrament doth suppose a covenant , and the receivers entry into the covenant , to which the sacrament that he receiveth relateth : so that we come not to the sacrament properly to enter into covenant with god , but first the covenant is entered , and then the seal is added , as genes . . first , god entered into covenant with abraham , and then the seal of circumcision is added as a confirmation thereof . seventhly . no sacrament giveth any new right which the receiver had not before ; onely it confirmeth the right he had before ; he hath access to the sacraments upon the account of his external right . eighthly . sacraments confirm still something that is future , and to come , they being instituted for the confirmation of our faith and hope in those things , of which we are most apt to doubt ; as the passover strengthened the israelites against the fear of being destroyed ; the tree of life confirmed what was promised to adam and not performed ; and so all sacraments help us to believe the making good of some promise not performed , for they serve as the oath and seal ; and indeed , when we preach the gospel , we offer a sealed covenant , and a sworn covenant . these things being promised , we come to speak to the things proposed ; and we say , the sacraments of the new testament ( of which only we speak purposely ) have in gods appointment and our use , these three ends especially ; the . is , to represent clearly the nature of the covenant , and the things promised therein , as , the washing away of sin , christ himself ▪ his death and benefits , and the way how we come to the application of all these , to wit , by faith freely , putting on jesus christ for taking away guilt , and strengthening us to an holy walk ; in all these the sacraments ( that is , the signs and word of institution added ) do fully and clearly , . to the ears : . to the eyes : . to our other senses of feeling , &c. not only hold forth what is offered , but our way of closing with and accepting of that offer ; as if god , who by preaching letteth us hear him speak ( inviting us to be reconciled to him ) were in the sacraments , letting us see him tryst and close that bargain with us by his ambassadors ; in which respect , the sacrament may be called the symbol and token of the covenant , as it is , gen. . and this way the sacraments have a teaching use to bring to our remembrance christ , his sufferings and benefits , as well as our estate , what it was without him , and before our closing with him ; all this by the word and elements with the actions concurring , is represented to us , as if it were acted before our eyes , for making the way of the gospel the more clear to our judgements and memories , who either senselesly take it up , or sluggishly forget these spiritual things ; the lord , who sometimes maketh use of parables and figurative expressions or similitudes , to set forth spiritual things to make them take with us the more , hath chosen this way to make use of external signs , and actions for the same ends also . . the second end of sacraments is to seal and confirm gods mind and revealed will to man , and to put him out of question of the truth of his promises , that so he may have a further prop to his faith , and may draw more strong consolation from the promises of the covenant upon this ground . in this respect they are called seals ( rom. . . ) of the righteousness by faith ; that is , not the righteousness of abrahams faith , but of his obtaining righteousness by it , and not by works ; that is , they are seals of that covenant which offereth and promiseth righteousness to such as believe : ●o was the tree of life a confirmation to adam of the promise of life ; so was circumcision to abraham a seal and confirmation of the promises of the gospel , as gods oath was , hebr. . . and so are the sacraments to us , this confirmation may be three wayes looked on : . as that which confirmeth the proposition , . the assumption , . the conclusion of a practical syllogism , whereby the believer concludeth from the gospel that he shall be saved . the proposition is this , he that believeth shall be saved ; this by the sacrament is simply confirmed as a truth , that one may lean unto : then the believers conscience in the faith of that subsumeth , i will then take me by faith to christ : seeing that is a sure truth , i will rest on him and hold me there ; or more clearly , i do believe in him . now . this assumption that i , or such a man hath faith , is not confirmed simply by the seal , for the sacrament is to be externally applyed by men , who can say no more , but , they charitably judge such a one to have faith ; yet it may be said to be so far confirmed as one whose faith doubteth may by this be encouraged to rest on christ , and quiet himself on him ; thus faith is confirmed while it is helped to assume , though the man be not clear that he hath assumed ; as also one having according to gods command , cast himself on christ , and according to his institution , taken the seal , i say such a man may conclude from the seal , as well as from the promise that he is accepted , even as one having prayed may conclude he hath been heard , having done it according to gods will in the name of christ . thirdly , when the conclusion is drawn , therefore i shall be saved , the sacrament doth not confirm that simply to us , more then it did to adam ( who afterward brake the covenant of works ▪ and so attained not the thing promised ) but it sealeth it conditionally . if thou believe , thou shalt be saved , and so the assumption must be made out by the search of the conscience before the conclusion receive any confirmation by the sacrament ; yet by strengthening the major proposition ▪ such as believe shall be saved ; it strengtheneth the conclusion also : for if that were not true , my having faith , or flying to christ were no great comfort ; and so consequently it has influence on the believers comfort in the conclusion , as gods oath and seal did confirm thé promise made to abraham , and also strengthened his faith in believing it should be made out to him , rom . . again , it is to be considered that the sacrament sealeth particularly , not only as it sayeth ▪ all that believe shall be saved , but also as it says , thou ▪ if thou wilt believe , shalt be saved ; and the seal is so appended to that conditional offer , that the covenant standeth not only sure in general to all believers , but to me particularly upon my closing with it , as if god were particularly singling me out to make the offer unto me , and to take my engagement , and to put the seal in my hand , by which faith is more particularly helped and strengthened then by the word alone ; there is great use therefore of the sacraments ▪ in that thereby we get faith quieted in the believing of this , that god will lay-by his controversie , and keep his covenant , and make forth-coming his promises to those who flye for refuge to jesus christ , according to his oath and seal : thus he sealeth the major simply , the minor conditionally , but particularly ; or we may suppose god speaking to us from the covenant thus , he to whom i offer christ , he may receive him ; and all that believe , and receive the offer , shall obtain the blessing offered : but i offer christ to thee : therefore thou mayst and shouldst receive him ; and if thou accept the offer , hou shalt obtain the blessing offered , and shalt ●e saved : thus the major and minor are simply sealed , but the conclusion conditionally : or the sacrament sealeth the offer simply ; but the promise as it is applyed to such a particular person conditionally , if he receive the offer ▪ so that none needeth to question gods offer , nor christs performance on our acceptation . and thus the sacraments may be called testimonies , of gods grace to us , because particularly they seal that offer of his grace unto us , namely christ , and salvation by him , and his being content to give him upon condition of our believing . the third end and use of the sacraments ; is , to exhibit and apply christ or his benefits to believers ; hence in the sacraments we put on christ , and ea● him : which is not done , by any physical union of christ , or his benefits with the signs ; but as in the word , christ communicateth himself when the spirit goeth along with the promises , and hearers bring not only their ears , but their hearts and faith to that ordinance : so here by the sacraments christ is communicated to us , when we come not onely with ears , eyes , t●st , &c. but with faith exercised on christ in the sacrament with respect to his institution ▪ and he cometh by his spirit with the elements , and word , whereby the union with christ is so much the more near and sensible , as it hath upon the one side so many and great external helps in the means appointed by god ; and on the other side a proportional blessing promised to go along with his ordinance by the operation of his spirit . hence it is that all this communion is spiritual , conferred by the spirit , and received by faith ; yet it is most real , and having a real ground and cause , and real effects following , not by vertue of the sacraments in themselves , more then by the word or prayer considered in themselves ▪ but by the vertue of the promises being laid hold on by faith. and now word and sacraments being joyned together , they concur the more effectually for bringing forth those ends intended in the covenant . fourthly . there is a fourth end which resulteth from these , and that is a believers consolation , hebr. . , . which by the strengthening of faith , and beholding of christ in that ordinance , and being confirmed in the hope of his coming again , &c. proveth very sweet , and corroborateth the soul so much the more , 〈◊〉 that therein he trysteth often with the believer , and by it communicateth himself to his sense and spiritual feeling . fifthly . the sacraments hold forth a mutual engaging betwixt god and his people ; god holdeth out the contract , the covenant and offer ▪ we by our partaking do declare our acceptance of that offer on those terms , and ingage accordingly , that we shall make use of that righteousness therein held forth for our justification , and of that wisdome and strength therein offered for our direction and sanctification : in this respect our taking of the seal , is called our covenanting ▪ and genes . . he was to be punished that wanted the seal of gods covenant ▪ thus our accepting and receiving , looketh to the word , holding forth the terms , and god sealeth and confirmeth on these terms the particular promises of righteousness and strength to the ends before-mentioned , that our faith may be strengthened in making use of them . these are the main and principal ends of the sacraments , though they serve also for outward distinguishing of gods people from all other societies and persons . in sum , the word offereth christ and his benefits , the hearer accepteth him , on the terms on which he is offered , and consenteth ; both these are supposed to precede the sacraments , though ( as we may see in the jaylor , acts . and others ) it may be but for a very short time ; yet in the order of nature at least , they are prior , and then come the sacraments , which have in them , . a clear view of the bargain , that we may close distinctly , and know what we attain , . a solemn confirmation on gods side of the covenant , and the particular offer he therein maketh . . a furthering of us in part , and helping us to believe , and a conferring of something offered . . a comforting of those upon whom the blessings are conferred . . the receivers solemn and publick ingaging to god , that he shall observe and make use of all these ; the fifth may be looked upon , as the second in order . we may come now to consider the faults we are guilty of in reference to the sacraments . and first in general , then more particularly in reference to baptisme and the lords supper : we shall not speak to those faults common to popists and others , which are more doctrinal , such as errours about the persons who may administer them , as that women may administer baptism , &c. but we shall speak to those that are incident to us in our practise . and first in general we fail , either when too much weight is laid on them , or when too little ; first , when too much , as . when there is an absolute necessity supposed to be of them , in order to salvation . . when they are thought to confer grace of themselves , by the very partaking of the outward elements , although without faith. . when they are rested on in the outward receiving ; as if that made us some way acceptable to god. . when there is a superstitious blind preferring of them to , and with , the prejudice of all other ordinances , so that one will neglect preaching and prayer long , but must have baptism and the communion . . when there is a preferring of the outward ordinance to christ and the thing signifyed ; that is , when men seek more to have the baptism of water then the baptism of the spirit , and the external communion more , then the inward ; in which any heaven that is to be found in the ordinances , lyeth ; and when men are more commoved for wanting the sacrament once , then for wanting christ often and long . . coming unto , and going from , the external ordinances neglecting him and without dependance upon him who giveth the blessing , and thinking that then all is well enough , seeing they were present at the ordinance . . going far off for the partaking of a sacrament to the prejudice of necessary moral duties called for at that time . . placeing more in them then in works of mercy and charity , or doating on them , to the neglect of those . . when they are accounted so holy as if they might not be given , where christ alloweth them to be given ; or as if that wronged them , when they are not administrated in some consecrate place , as if one place were now under the gospel more holy then another . . adding to christs institution , in the way of administration , as if what he hath appointed , because it is common and ordinary , were base , and too low for them . again , they get too little esteem ▪ , when people use them as bare and empty signs , without respect to their due ends . . when there is not that reverence given to god in them as ought to be according to his command , when we are about so holy and so solemn pieces of worship . . when men carnally and without preparation , and observation , can hazard on them as common things . . when gods grace and goodness in condescending in them to us , is not admired and blessed . . when they are not pondered and studied , that we may know them . ▪ want of delight in them . . carelesness of them whether we have them or want them . . corrupting the lords institution in our manner of going about them , either adding to it , or diminishing from it or changing it , as if men might do so . . little zeal to keep them pure . . neglecting the occasions of them when we may have them with some little pains . . accounting them better when administrated by one minister , then when by another ; or esteeming little of them , because dispensed by some men , ( though lawful ministers ) as if men added any worth to the ordinance of god. . never actually laying weight on any of them , or drawing comfort from them , or less then should have been done . . not wishing and praying that others may have good of them . . not fearing the wronging of them by multitudes who partake of them , and not endeavouring to have abuses of that kind helped , but making them common to all indifferently and promiscuously . . when folk fear not the breaking of their ingagements in them . . when men hang the fruit of them on the administerers intention , or on the grace of them that are joynt-partakers with them . . when there is little zeal against the errours that wrong them , as when they are denyed by anabaptists , and when they are corrupted , as in the masse . to come particularly to baptism ; we may consider , . the sins of those who seek it for their children . . the sins of these who administer it . . the sins of on-lookers , especially those who are called to be witnesses . . the sins of those who are baptized . the parents or presenters of children to baptism fail before , in the time , and after the administration of this ordinance ; first , before , . by not serious minding that which is to be done . . not considering the childs condition as needing christ in that ordinance . nor . the end of that ordinance . . miskenning christ , and not going first to him , for conferring the things and blessings signified . . not praying for the child , for the minister , and for a blessing on the ordinance . . not blessing god , that there is a covenant of grace that taketh in our children ; not offering them to be ingaged and received in it . . not minding the most simple and edifying way of going about it , but walking by other rules . . needless delaying of it for carnal ends . . being more desirous of the sign , then of the thing signifyed . secondly . when we come to it , we sin . first , not seeking to have our own covenant with god ( by which we have this priviledge of bringing our children to baptism . ) renewed and made sure . . not considering by what right we claim it to our children . . not repenting of our own breaches of covenant , no● wondering that god keepeth with us , who have often broken to him . . not coming with the exercise of fear and reverence . . waiting on it oft-times without attention or minding our duty in what is spoken ▪ . promising for the fashion when we ingage for the childrens education , and wthout either judgement or resolute purpose to perform . . being ignorant of what is said or done . . not concurring in prayer for the blessing . . not undertaking in christs strength to perform the duties called for . thirdly . after the administration of baptism , we fail . first , in forgetting all our engagements ▪ . in growing careless to maintain any suitable frame , and falling carnally in our mirth on such occasions . . not being much in prayer for the children , nor insisting or continuing in prayer for the blessing . . not being faithful according to our ingagements , in educating them . . in knowledge , that they may be so trained up as to know what god is . . in the fear of god , pressing it upon them by frequent exhortations . . in giving them good example . . in giving them seasonable correction ( but rather sparing them though to their hurt ) when there is cause of correction . . being also unfaithful in not seriously minding them of their ingagements by baptism . and . much more by giving them evil example . . conniving at their faults . . advising them to what is sinful , or sending them where they may meet with snares , or suffering them to go there . . providing for them the things of this life , without respect to that life which is to come . . not enabling our selves that we may discharge our duty to them . . not insisting to press those things upon them , that concern their souls alwayes ; thinking it is enough that sometimes they be spoken to . . never purposely stirred up and driven by that tye to see for their good . nor . repenting our many short comings . nor . lamenting for what we see sinfull in them , when they follow not faithful advice . these are things that would carefully be looked unto , both by fathers and mothers , and all such as engage for the christian education of the children , whom they present to that ordinance . next in him that administreth baptism , there are oft-times diverse failings . as . when it is customarily dispensed without respect to its end . . when in prayer the childs salvation is not really and seriously aimed at , but for the fashion . . when it becometh a burden to dispense it . . when it is not thought much of , that christ admitteth such into his house , or himself to be a partaker of such mercies , but be a dispenser of them to others . . when he followeth it not privately with his prayers for a blessing ; besides what failings may be in unsuitable words , and humane ceremonies , &c. and seeking himself in the words that are spoken , rather then the edification of the hearers . when we are witnesses and on-lookers , we fail . . in wearying and fretting , because we are detained a while . . not setting our selves to be edified by that we see done and hear spoken . . not sympathising with the child or its parents in prayer . . not being thankful to god for such a benefit and ordinance to such a childs behoove . . lightness of carriage , and in looking , speaking , or thinking in the time , as if we were not present at such an ordinance of christs . . not so seriously taken up in sympathising with other folks children , because they are not our own . . removing and withdrawing and not staying to countenance it . . not minding the child when we are gone . . not helping them as we may to be answerable to that tye they come under in baptisme . . not admonishing them when we see parents and children walk unanswerable , nor testifying against them , nor mourning for the dishonour god getteth by baptised persons unsuitable carriage . fourthly . all of us that are baptised , fail wonderfully , less or more , first , that we never ( as we ought ) reckon our selves obliged by that tye we come under in baptism . . that we neither are , nor seriously study to be , as we ought , answerable to it . . that we are not thankful for it to god , who admitted us to that ordinance . . that we do not esteem it above all bare carnal birth-rights how great soever . that we do not seek to have it cleared , in the extent of it , as to the priviledges and benefits thereby conferred on us and our children . . that we do not pursue after the blessing therein covenanted to us . . that we do not endeavour the performance of the condition of believing and trusting in christ which is the condition of the covenant of which baptism is the seal . . that we do not lay weight on our baptism for strengthening our faith both in spiritual and temporal difficulties , as if it were no seal of the covenant . . that we are ofte● ignorant how to make use of it . that we do not account our selves wholly gods , as being given away to him in baptism , but live to our selves . . that we do not fight against our lusts , satan , and the world , according to our baptism●● vow . . that we do not adorne our christian profession with an holy life , . that we walk and war against christ , instead of fighting under his banner . ▪ that we do not aggravate our sins , as being committed against this t●● . that we are not patient under sufferings , nor penitent and humble under all sad dispensations ; notwithstanding that we are by our baptism bound to take up the cross . . that we do not meditate on our ingagements nor repent for our neglects . . that we do not aim and endeavour to come up to the main ends of this ordinance . which are , . the evidencing out regeneration and i●grafting into christ . . the giving up our selves to the father , son , and spirit . . s●icking by christ on the most costly and dearest terms . . taking directions from him and walking in him . . seeking the things above , and not the things that are on earth . . mortification to creatures , and to be crucified with christ , the improving of this tye , not onely for obliging us to these , but for strengthening us in him to attain them , and to comfort our selves in all difficulties from this ground . these things are much a missing : alace , they are much a-missing : for we lamentably neglect to draw all our strength and furniture under all tent●tions , and for all duties from christ by vertue of this baptismal obligation and tye : we resort but seldome to this magazine and store house ; this precious priviledge is ( alace ! ) but very little manured and improved by us . we come next to speak of the sins we are usually guilty of in reference to the lords supper , and they be of several sorts . . some are doctrinal when the institution is corrupted , as in popery : these we will not now meddle with . . others are practical , and they are either in ministers and elders , who admit and deba● , or in such as are admitted or debarred . and first , we are to consider , that men may sin against this ordinance , by not communicating . as . when they contemn and wilfully neglect it . . when they are not frequent in it , but carelesly slight it , when conveniently it may be had , . by not fore-seeing and ordering our affairs , so as we may not be hindred , when an occasion of that ordinance offereth it self near to us . . by incapacitating our selves to be admitted through ignorance or scandal , and by negligence to remove these . . by fretting at our being debarred , or at these who has a hand in it . . not repenting of the causes which procureth our being debarred . . not seeking to be humbled under such a weighty censure , and to get the right use of it for the time to come . . suspecting that it proceedeth from carnal ends . . reporting amiss of those who do it . . not praying for them that partake in this ordinance , where-ever we hear of it in any place . . looking rather to the unfitness of some that are admitted , and the neglect of duty in office-bearers in debarring , then our own . . not sympathizing with them , and yet on that ground absenting our selves , to wit , for the faults of others . and here , by the way , we beseech you take these few words of exhortation . . look on debarring of ignorant and scandalous persons from the lords table as christs ordinance . . consider wherefore your selves are debarred , and as you may be assured it is from no particular prejudice or dis-respect , so ye would repent and be humbled for that which procureth it . . be making up what is wanting for the time to come : your failing in any of these is a fault , and let none think themselves the less bound to the study of holiness , because they are kept from partaking of it : but the sin of some is ; they shift it , because they will not stir themselves up to a suitable frame for it , and yet they are not suitably affected with the want of it . next , there are faults in them that are admitted to communicate , and these both in hypocrites and true believers respectively ; and that . before . ▪ in the time , and . after receiving the lords supper . and first : before receiving there are many failings : as . ignorance of the end and nature of this ordinance . . not studying to know it : nor ▪ to have the heart rightly affected with it . . not endeavouring to keep up a high esteem , and holy reverence of the wonderful love of god in giving of his son , and the sons condescending love in coming to dye for sinners . . not seeking to have the covenant clearly closed with by faith , before it be sealed by the sacrament . . not endeavouring to have all by-gone quarrels removed , and our peace established . . not searching our way , that we may be well acquainted with our condition , so as we may have the distinct knowledge of it , when we come . . not carefully endeavouring a suitable frame of heart by prayer , meditation and reading . . not praying for a blessing , either for him that administreth , or for those who are to joyn with us , to prevent their sin . . not minding their instruction who are under our charge . . not presently renewing ( if before closed with and consented to ) our covenant before our partaking . . not sequestring our hearts from other things for that end . . not fearing to miss the thing offered , and to contract guilt instead of getting any good , . not searching after the sins of former communions and other sins , and repenting of them . ▪ what we ayme at in these , not ayming at them in christs strength . . not ayming and endeavouring constantly to walk with god , and keep commuuion with him in all duties , that we may have the more access to communion with him in this ordinance . . not laying aside of rooted prejudices and secret malice . nor . admonishing such whom we know to lye under any offence of that kind , that they may repent and reform . . unstayedness in our ayming at communion with god in it , or coming to it more sel●ily then out of due regard to the glory of god. secondly . in our going about this ordinance , there are many faults that usually concur : as , our giving too little respect , or too much to it , as is said before of the sacraments in general . . our not exercising faith in the present time , according to the covenant and christs institution . . want of love to constrain us , and want of that hunger and thirst that should be after christ . . want of that discerning of the lords body , which should be , so as , . to put a difference betwixt bread and wine in the sacrament , and common bread and wine in respect of the end . . to put a difference betwixt this ordinance , and christ himsel● who is signified and exhibited by it . . to lay in some respect a further weight on this then on the word only , though it be some way of that same nature . . to put a difference betwixt this sacrament and other sacraments ; and so discerning it , it is to conceive of it rightly . ▪ in respect of its use and end according to its institutiou . . in respect of our manner of use-making of it , not only by our senses or bodly organs , but by faith and the faculties of the soul , looking upon , and receiving christs body in that ordinance , and feeding on it there as in the word , and more clearly and sensibly : for the sacraments do not give us any new thing which the word did not offer and give before , but they give the same thing more clearly and sensibly . . in respect of the blessing ▪ not only waiting for a common blessing for sustaining the body by that bread and wine , but for a spiritual blessing to be conferred by the spirit to the behoof of the soul . . it s so to discern it as to improve it for obtaining real communion betwixt christ and us , by a spiritual feeding , as it were upon his own body ; so that when there is any short-coming in these , in so far the lords body is not discerned . . we sin in going about this ordinance , by want of reverence , when we come without holy thoughts , and a divine frame , and without love ravishing the heart , which 〈◊〉 most suitable at such a time ▪ much more do we sin when we come with carnal , loose , or idle thoughts , or any unreverent gesture , or with light-like apparel , or carriage in coming or sitting . . by want of love to others , and sympathy with such as are strangers to communion with christ . . by not distinct closing with christ , or renewing our covenant with him , or ingaging of our selves to him . . by stupidly , or senselesly taking the elements without any affection , and by being heartless in the work , and comfortless because we want sense . . by not che●ring our selves by faith , that we may obtain and win to sense , and by pressing too little at sense or comfort . . by not improving this ordinance in reference to the general ends of a sacrament , or the particular ends we should ayme at in this sacrament : as . fellowship with christ himself . . communion in his death and sufferings . . the sense of these , and the comfort of them . . the lively commemoration of christs death and sufferings , and of the love he had to us i● all these ; for the stirring up of our love again to him . . the strengthening of our selves in the way of holiness , by strength drawn from him by faith. . minding his glory , and the setting forth thereof , with respect unto , and hope of his coming again . . particular ingaging of our affections one to another . . ingaging our hearts by serious resolutions to make for suffering : lastly , we ●i● here , by not reflecting on our hearts in the mean time , that we may know wh●● they are doing ▪ no● putting ▪ up ejaculatory prayers to god in the time ; receiving the s●cr●●ent with our hand , and yet not receiving him in that mean by faith 〈◊〉 the heart , nor feeding on him , and satisfying our selves with him really present in that mean : for he is to our faith really present there as well as in his word . . after communicating , there is a readiness to slip and fall into these faults : . irreverent and carnal removing from the table . . forgetting what we were doing , and falling immediatly to loose words or thoughts . . not reflecting on our by past carriage , to see what we were doing , and what frame we were in , and what we obtained . . not repenting for what was wrong in every piece of our way and carriage . . not following on to obtain what we yet miss , and not still waiting for the blessing , even after we are come away . . not being thankful if we have obtained any thing . . fretting and fainting if we have not gotten what we would have . . or being indifferent and careless whether we get or want . . carnallyloose after communions , ●s if we had no more to do , . vain , or puffed up , if we think we have attained any thing . . little or no keeping of promise made to god , but continuing as before . . digressing on the commendation or censure of what was heard , or seen , rather then making use of it for our profit . . making that ordinance an occasion of contention , for some faults we conceive to have been about it , whereas it should be ground of union and love. . not entertaining tenderness , and a frame that may keep us ready to communicate again . . not meditating on what we have been doing . . nor longing again for the like occasion . . not helping others that did not come , or had not the occasion of coming to it . . conceitedness because we were admitted . . despising others who might not be admitted . . mocking , or secretly snuffing at any who goeth , or has gone about it with more tenderness then we , or who endeavoureth to keep their promises better then we : this sin of emulation and spiritual envy , at any who out-runs us in tenderness and proficiency ( touched in these two last ) is , as very natural to us , so , most dangerous ; it participates of cursed cain ; this sin is the worst of all malignity , and is alwayes accompanyed with a woefull and devillish satisfaction with , and complacency in , the short-comings of others , that so we may be the more noticed . . secret disdain at tender christians beside us , as hypocritical . . turning aside to live like others who have been debarred , as if there ought to be no difference put betwixt those who have this badge , and those who want it , or setting up as if all were done , when we have communicated . . want of watchfulness against recur●ing ▪ tentations and snares : vanity and conceit if we a●●ainany thing , and want of pity to those who did not come with so good speed . . indiscreet speaking either to the commending or censuring of speakers and formes , but little or nothing to edification . in the last place we shall speak a little to this question ; if and how , the admission of scandalous persons doth pollute the communion ? and if it be sinful to receive it with such persons ? or , if ●oynt-communicants be thereby defiled ? let us for answer , consider pollution distinctly , with reference to these four things . . in reference to the sacraments themselves . . in reference to the admitted that are scandalous . . in reference to the admitters . . in reference to the joynt-communicants . first . as to the sacraments , there is a twofold pollution : the first is , intrin●●● and essential , which by corruption of the institution of christ , turneth it then to be no sacrament , as it is in th● masse ▪ or to be hurtful ; as when signi●●cant ceremonies , sinfully devised by men , are mixed and added besides ▪ and contrary to christs institution . the first everteth the nature of the sacrament ▪ and its hence-forth no more a sacrament . the second poysoneth it , so that it may not be received without partaking of that sin actively . there is another way of polluting the sacrament , that is extrinsick and circumstantial , not in essentials , but in ou● use making of it ; and the application thereof beyond christs warrant , as when it is administred to one upon whom christ alloweth it not . in that case it is not a sacrament to that person ; yet it is so in it ●ell . this pollution is a prophaning of it to us , or a making it common . thus the word of promise generally applyed in a congregation without separation , in application , betwixt the precious and the vile , is a prophaning of the word , ( for the word of promise should not be made common more then the sacrament , ) as it is marked , ezek. . verse . the priests have prophaned my holy name , they have put no difference between the holy and the prophane , between the clean and the unclean . yet in that case , the word ceaseth not to be gods word , though it be so abused : or , as an admonition cast before a prophane mocker , is but the abusing of an holy thing , yet it altereth not the nature of it ; as a pearl cast before a sow , is pudled and abused , yet it doth not alter its inward nature , but it still remaineth a pearl : so it is here in the word and sacraments ; they are abused in their use when mis-applyed , yet still ( the institution being kept ) they are the ordinances of god : thus was the temple said to be prophaned , when it was made more common in its use then was allowed ; yet was it still the temple of the lord : and so admission of scandalous persons may thus be called , a polluting of the sacraments , but not essentially in themselves . secondly , consider pollution with reference to persons who are admitted ; and so the sacraments may be polluted . . by gros●y scandalous persons ▪ . by hypocrites . . by believers not exercising their graces ; the sacrament is polluted by , and to all these , because as to the pure all things ( lawful ) are pure , so to the unclean and unbelieving nothing is pure , their mind and conscience being defiled . thus their praying , sacrificing , hearing , plowing , &c : all is unclean ; and by proportion , to believers , though in a good and clean state , yet in an evil and unholy frame ▪ the sacrament may be said in some sense to be unclean , and polluted by them , to themselves . thirdly . as to the office-bearers , who are the admitters , the sacrament cannot be prophaned essentially ▪ the institution being kept pure ; yet may they sin , and be guilty of prophaning it , by opening the door wider then christ has allowed , and not keeping the right bounds : and ministers may so sin , in promiscuous applying of the promises and consolations of the covenant , as well as in applying its seals , and both these are sins to them ▪ yet these cases would be excepted . . when such a scandal is not made known to them : scandalous persons may be admitted , because they are not bound to look on them as such till discovered . . when such scandals cannot be made out judicially , though possibly they be true in themselves , they may , though against the inclination and affection of the admitters , be admitted yet not against their conscience , because , that being a hig● censure in christs house , his servants are not to walk arbitrarily ( for that would bring confusion with it ) but by rules given them , whereof this is one , not to receive an accusation , but under two or three witnesses . . when by some circumstances it proveth not edifying , but rather hurtful to the church , or the persons concerned ; as . when the scandal is in such a matter as is not expresly determined in the word , but is by consequence to be deduced from it ; as suppose it be meant such a point of truth as has divines , that are godly , dissentient in it , or in such a practise ( suppose perjury ) as is evil indeed in it self ; but , by deduction and consequence ( which is not so clear ) to be applyed ; or it is in such things as affect not a natural conscience , as fornication , drunkenness , and adultery , &c. do ; or in such things as contradict not expressy any truth : and ▪ when the scandal of these sins is by universality become little among men , or there is not easie access , in an edifying way , to decide in them , or censure them ; there is still a right and a wrong in these which a minister in doctrine may reprove , yet he may forbear a judicial sentence in such cases , as it seemeth paul did with the corinthians , amongst whom there were several sorts of offenders . . incestuous fornicators , or such as sinned against nature's light ; these cor. . , , , &c. he commandeth to be excluded or excommunicated . . such as by corrupt doctrine made schisms , and mis-led the people in factions , to the prejudice of the apostles authority and doctrine , chap. . v. . &c. deceitful workers , cor. . . these for a time , cor. ▪ . he spareth for the peoples sake . cor. . . . some weakly and carnally mis-led into factions , cor. . , , , . these he endeavoureth to recover . . some guilty of faults about the sacrament , in their wrong manner of going about it , cor. . these he reproveth and laboureth to amend , yet alloweth them to go on and celebrate the sacrament , but doth not debar for the time either factious ministers , or people from it , as he had done the other ; neither i● it likely , that the communion was omitted , or they debarred , for he doth not reprove for not debarring them , as he doth . for wronging the institution ; the reason is , because that which warranteth debarring and censures of all sorts , is edification : and when that end cannot be gained to a people or person , such censures may be omitted ; and except some bounds were to be fixed , here , the difficulty in abounding differences would prove inextricable : and therefore , when a sin is become epidemical , and very universal ; on the one hand the more tender and conscienciously ▪ scrupulous would be instructed to much sobriety , and earnestly dealt with ▪ not to indulge themselves a liberty to rent the church , or to divide from it when such persons are admitted , being otherwise capable of the priviledge ; because exclusion in this case by a sentence from the sacrament , would probably miss its end ▪ which is , edification , and would weaken the authority of the ordinance of discipline , if not hazard the liberty of the gospel ▪ on the other hand , ministers would by all means take head , and ●e obtested in the name of the lord , that they ( which is readily incident in an hour of tentation ) run not on the extream of shifting their duty insulting as it were over tender consciences , and strengthening the hands of the wicked by compliance with , or accession to these sins ; but would under the pain of making themselves horridly guilty , manage obvious wayes , deal freely and faithfully in making use of the key of doctrine , when the use of the other will not in all appearance be so much for edification ; that by publick doctrinal separating the precious from the vile , and by straight down-right private ▪ dealing , they may in the ●ight of god commend themselves to every mans conscience . . let us consider if this ordinance be polluted to the ●oynt-receivers ▪ suppose that some are sinfully admitted by the office-bearers of the church ? and we say that it is not a pollution or sin to them to partake with such , for the sacrament may be blessed to them notwithstanding , as christs ordinance , even as when the word i● unwarrantably applyed in 〈◊〉 and ad●o●itions ; so that pearls are ●ast before swine : yet supposing some tend●● souls to be present , they may meddle warrantably with that abused wo●d as gods word , and it may prove useful to them ; for confirming this truth , we offer these reasons . the first is , the word and sacraments are of o●● nature , and are pollu●●d or made use of , one and the same way ; onely the difference is in this , that the one usually is doctrinally wronged , the other disciplina●ily . ▪ because that , unwarrantable admission of others is not the communicators ▪ but the ministers sin , therefore it cannot wrong them more then want of preparation in others who come . ▪ any others sin cannot loosen me from my obligation in a duty : now it is the duty of every one , a● to examine themselves , so being prepared by suitable self-examination , to eat , corinth . . verse . and yet in that church of corinth , many did sinfully approach to the lords table : now though the command requiring self-examination , will not warrant rulers not to examine , yet it will warrant private communicants to endeavour rightly to go about that duty themselves , and not to be much anxious what others do , as if other mens carriage were the ground of our approaching to the lords table . . it is notwithstanding a sacrament without any mixture of mens corrupt additions , and so the neglecting of it , is the neglecting of a sacrament . . if scandalous receivers did corrupt it to others , then a corrupt minister could never celebrate a sacrament ; which would contradict the lords way i● appointing such sometimes to dispense his mysteries both i● the old and new testament ; and if the ministers corruption pollute not the ordinance , much less will the scandal of any others . . the practise of the lords people in receiving sacrament● this way , both before christs incarnation , and since , proveth it . . it would be a great and inextricable snare to consciences , if the fruit of their communicating depended not only on their own preparing themselves , but also on the ministers and joynt-receivers ; if their not preparation or failing in it , brought guilt on us , it were impossible that ever we could with clearness receive the sacrament . for . it is hard to think , a communion is celebrated , but there is one or more who should not be admitted , and the admission of one or two , as well as of many is a prophaning of the ordinance : yea , if we thought them to be scandalous ; yea , if we knew them not to be holy , we could not in faith communicate with them , left the ordinance be defiled by us , if their defiling were ours . . the presen●e of a hypocri●● would defile it to us , for his hypocrisie defileth i● to him , and he has not right before god ▪ to come , neither would it warrant us that we knew not : for . many do sin ▪ when they kn●w not . ▪ it is not our knowing his sin that defileth the sacrament , but it is his hypocrisie and 〈◊〉 . 〈◊〉 the same sacrament might be as gods ordinance participated warrantably by one who knew not , and not by another who knew this ; which were hard to make out . . believers their being out of a frame , would pollute this ordinance to us , and incapacitate us to receive it , for it is in that case sin to them , and we should keep as gr●●● a distance from their sins , as from the sins of others . ye● . . one could not communicate with himself ( to speak so ) if that ground were true : for , we have corruption . . we know we have it , as well as we can know any other mans . . it doth pollute the ordinance in part to our selves , and bringeth guilt with it ; therefore , if sin known in another , would do it , much more that which is in our selves ; for if it be corruption as known to be in others , that polluteth it ; then that same known in our selves must have that same effect : for , a quate●●●●d 〈◊〉 valet consequentia . if it ●e said . this corruption is but half ( to say so ) in our selves , being weakened by grace , and not allowed . answ . yet it is corruption , and certainly half-corruption in our selves will weigh more then whole corruption in another ; especially considering that necessarily this polluteth in part all our holy things . . if it be said , we cannot be freed from corruption , while here . and so we could not go about any duty , if that reasoning were good . answ . . a mixture of good and bad in the visible church , is as certain as a mixture of grace and corruption in a believer . . if our own corruption which involveth us in sin in the manner of our doing duties , will not loosen us from a commanded duty , much less sin in others ; yea , we are no less prohibited to communicate with sin and corruption in our selves , then in others ; and also we are commanded as effectually to purge our own heart as the church . this truth in doctrine the sober of the independents approve as to themselves ( whatever be their practise as to others ) as the onely way to eschew confusion , and keep unity and order : so ho●kers survey , part . amesius de consc . c●p . . lib. . ●orton adver . appol . resp . ad ultimam qu●stionem . as for other questions , as , how the sacraments seal ? or what they seal ? the m●jor or the minor proposition ? the promise as a covenant , or as a testament leg●●ing christ and his benefits to us ? these would require a larger dispute then our intended work will admit , and therefore we shall not meddle with them . the last thing in which we shall instance the breath of this command , is in reference to the duty of fasting ; concerning which we would take notice of two things : . that fasting is a solemn piece of external religious worship , when rightly and religiously discharged . . that men may be guilty of many sins as to their practise in reference thereto . first : that it is a piece of external worship , is clear . . from precepts commanding it . . from the practises and examples of the saints in scripture . . from scripture-directions given to regulate us in it ; yet it differeth from prayer and sacraments . . that those are ordinary pieces of worship , but this is extraordinary , proceeding from special occasions , either of a cross lying on , or . feared and imminent ; . or some great thing which we are to suit for , or such like . although it be an extraordinary piece of worship ; yet the more holy we read any to have been , we find they have been the more in this duty of fasting . . we are to consider that fasting is not of it self a piece of immediate worship , as prayer , &c. but medi●●●e only as it is made use of to be helpful to some other duty , such as praying humbling of our selves , mortification , &c. again , . fasting may be considered in four respects : . as it is gone about i●● secret , by one single person setting himself a part for prayer , and for fasting to that end ; many instances whereof are in scripture . . as its private , or a little more publick , being gone about by a family , or some few persons joyning together , as esther and her maids . . as it is publick , being performed by a congregation , as acts . , . . as gone about by a whole national church : these four are all mentioned , zach. . . . where we find , . the whole land. . families together . . families a-part . . particular persons or wives a-part , setting about this duty . . consider fasting in respect of the causes that call for it , and there are . publick causes , dan. . . . particular and personal , as of david for h●● child ▪ . sam. . . . for others , psal . . . and ▪ i● is to be minded in a special way for helping us against spiritual evils , casting out of devils , mortifying of lusts , as also under sad temporal crosses and losses math. . . and . cor. ult . next , as there are some times and cases in all these which call for fasting with prayer to be seriously gone about ; so we may sin in reference to this duty many ways : as . when it is slighted , and not gone about at all ; and thus men are guilty either . by contemning it , or counting it not necessary ; or . by negligence , so that we will not be at pains to stir up our selves to a frame for it : or . will not leave our pleasures or work for it . . in not esteeming highly of it . . in not labouring to have fit opportunities to go about it . . in scarring at it as a burden . . in casting it up as hypocrisie to others , and mocking at it in them . in not joyning in our affection with others we know are fasting ▪ . in our unfrequent use of it . . in neglecting causes that relate to the publick , or to others ; contenting our selves with what relateth to our own necessity ▪ . in not being affected with our neglect of that duty , nor mourning for it , and repenting of it , nor being humbled under the many evils which the neglecting of it carryeth along with it . . at least neglecting on part or other of this duty of fasting . . not setting our selves seriously to be at the end designed in fasting , which maketh us either neglect it , or go formally about it in going about this duty of fasting , there are two evils to be avoyded ▪ the . is , giving too much to it , as if it did merit , isa . . . or as if it self did mortifie sin , or make holy , or were religious worship in it self : the . is one the other hand , when it getteth too little , being looked on as not necessary or profitable for the framing of ones spirit , and fitting them for prayer , self-examination or wrestling with god , and not accounted a fit mean for that end , more than when it is neglected ▪ in speaking of the sins we are guilty of , as to this duty , we are to consider more particularly how we sin before it in our preparation to it . . in our going about it . . when it is ended and first , before our going about it , we sin . when the right end of a fast is mistaken ▪ and it is not considered as a mean to help us to a more spiritual frame . . when we do not study to be clear in , and to consider the special grounds that call us to it , not ayming to have our heart from conviction affected sutably with them . . when we are not put to it from the right motive , but go about it selfily , to be seen of men ; as matth. . . or for the fashion . . when it s not gone about in obedience to a command of god , and so we fast to our selves . zach. . . when there is no secret examination of our own hearts , to try what frame we are in , what ●usts reign in us , or prevail over us ▪ nor ▪ any particular dealing with god before ▪ hand to be enabled for this duty ▪ and helped in it , and that both for our selves and others . . when we are not endeavouring to be in good terms with god , and studying to be clear as to that , before we come to put up suits to him . . when we neglect christ , and turn legal in it . . when we do not separate our selves from all other affairs ●●mously the night before . . when we are lazie in rising so timely that day , as should be . . when we do not ( if it be secret ) labour to be unseen in it to any . . not setting our selves seriously to it . dan. . . abstracting our selves from diversions , and rousing up our selves for it . secondly . in the time of fasting , we sin . first , by eating unnecessarily , though it be little : as we may sin by not eating , when not eating disableth us in duties ; yet the body ought to be in such a measure affected , as may uot hinder us in prayer ; but many scarce suffer it to be touched , or in the least measure affected , or afflicted with abstinence . . in lightness of apparel , or such fineness in it , as they make use of on other dayes . . in gestures , looking light , like laughing , and in such a carriage , as is very unsuitable for that day . . in hypocrisie , there being a more seeming weightedness and heaviness , then really there is . . in having wrong ends before us . as first , to seem holy . . to carry on some temporal or politick design , as jezabel did against naboth to get his vineyard . . to get advantage of some other , and to make some finister designs , digest , and go down the better , as isaiah . verse . to smite with the fist of wickedness , as under pretence of long prayers , to take the more liberty to injure others . . for strife and debate , and strengthening of factions and parties . . we sin here by neglecting works of mercy . . by taking pains in works lawful on others dayes , exacting all our labour , or a part of it , which is unbecoming on that day . . by taking delight in temporal things , finding our own pleasures . . by words or thoughts of lawful things , diverting us from the work of the day . . by wearying of it as a burden ; not calling it a delight . . by wishing it were over , that we might be at our work or pastime again , amos . . . by negligence in prayer , or not being frequent and fervent in it , nor pertinent to that day , and the end of it ; for there should be in all these something on a fast-day suitable to it ; and which is called for on that day , more then on other dayes . . by not joyning seriously with others , when they pray , especially in particulars which concern others . . by little mourning or heart-melting , especially in secret duties , which on that day would be more frequent , more serious , and affecting , then on other dayes , that day being set apart for it : and if private , we should be more abstracted , even from ordinary refreshments and mirth , then upon a sabbath : and the frame of the heart , would be then more humble , mournful , and denyed to otherwise-lawful comforts . . by little of the exercise of repentance or sense of sin , that day for humbling the heart in the sense of our own vileness , and loathing of our selves . . by little suitable uptaking of god in his holyness , displeasure against sin , &c , which on that day , is in an especial way called for . . by not distinct covenant with him , and ingaging to him against our seen evils and defects ; a fast-day , would be a covenanting-day , as we see in ezra and nehemiah . . by being defective in reading and meditating on what may humble us ▪ but much more when by looks , words , or thoughts , we marr the right frame , and set of our hearts . . by resting on fasting , or being legal in it . . by not minding the pro●●ting of others , no● sympathizing with their wants and case , nor being careful to see those of our family or charge observant of it . . by nor abstaining from the marriage bed. cor. . ●erse . thirdly . we sin after fasting . . soon returning to other thoughts . . letting any frame we had attained , slack and wear out . . forgetting our confessions and engagements , and falling to former sins , and neglecting these duties to which we have engaged , . being rigid with others , we have to do with . . not insisting in prayer , for those things we aimed at in fasting . . not trying and observing if any thing we prayed for hath been obtained . . not reflecting upon our carriage in it , that we may know how it was discharged . . not humbled under our many short-comings , and failings in it . . glad when it was done , because that restraint is taken off our carnal humours . . sitting down and resting on that we have done , as if all were done . . thinking our selves something better , by our outward performance . . being vain of it , if it be well to our sense . . being unwatchful after it , and not studying suitableness in our following carriage , so that it i● but the hanging down of the head ●or a day . these particulars applyed to our own hearts , may be useful for our conviction , and humiliation . ah! who can say , i am clean ? all of us are guilty , either by neglecting such duties , or by thus and thus going about them unsuitably : from these sins , we may read also the contrary duties , or qualifications , that are required for the right discharge of these duties . the preventing of these sins , will bring in the duties called for , and the right manner of going about them . otherwise , the going about these duties , without the manner requisite , is but as it were the making of some image , for our selves in the lords worship , which he has not commanded , and so he may say ▪ is it such a fast that i have chosen ? isai . . . or , is it such a prayer i called for ; and , who hath required these things at your hands ? isai . . . these questions , which the lord putteth to our conscience , will make many prayers , and praises , and much worship , that now seemeth to be in great bings or heaps , come down to a small bulk , when they are thus fanned , ●ifted , and searched by this seive ; and all those things casten , which are found to be breaches of this command . we come now to the manner how this command is pressed , which is . first , by a reason . secondly , by a commination . thirdly , by a promise . all which speak a readiness in men to fail in this command , and a special notice that god taketh of the duties required in it , and of the sins forbidden in it . men might readily say ; what needeth so much rigidity in the manner of worship ? and , if it be to the true god , though it have in it some mixture of those things , which have been formerly abused , it is no● much to be stood upon : the lord therefore in pressing it , addeth this reason , i am a jealous god , ( saith he ) that will not only have my church and spouse , honest and chast indeed , but chast-like : as casar said , his wife behoved , no● onely to abstain from all dishonesty , but from all suspicious carriage : even so will the lord have his people carry it so to him , as a wife should carry to a jealous husband , with such circumspection , as he may not have any occasion of suspition . jealousie here implyeth two things . . a facility or aptness , as it were to suspect any thing which may look like a giving that to any other , which is due to god : so a husband is said to be jealous , when he is apt to suspect want of love in his wife , and is ready to gather from every circumstance , her inclination to another ; even though there be no palpably demonstrative ground of it . thus jealousie is taken amongst men. . it importeth a severe indignation , against every thing which giveth ground of suspition ; it cannot abide that : hence jealousie is called , the rage of a man , prov. . . this wrong will not be endured , when many others will be dispensed with . any thing that seemingly slighteth him , or inclineth the heart to another , is to jealousie insufferable . these two , after the manner of men ( as many other things ) are applyed to god , to shew that he will not admit , that which is suspicious-like in his service ; but if his people depart from him in deviating in the least from the rule given , he will be provoked to be avenged on them for it . this is the force of the reason : the commination or threatning added , confirmeth this ; it is in these words , visiting the iniquities of the fathers on the children . to visit here , is , to punish the children , for the fathers faults ; though god should seem for the time to forget the breaches of this command , and not to take notice of corruptions introduced by men in his worship ; yet , saith he , i will visit , or revenge that iniquity , not only upon the present race , but upon the following , even upon the third and fourth gen●ration . for clearing this , let us see . first , what is the punishment here threatned ? . on whom it is ? upon the children of them that transgress this command . . how it is executed ? . why the lord doth so ? that we may vindicate this place , and clear it from appearance of contradiction , with that in ezekiel . where it is said , the son shall not lear the iniquity of his father . the first question then ; is , what it is that is here threatned ? answ . we do not think that this place speaketh only of temporal punishments , and that of ezekiel of eternal : for the scope of both , will contradict this ; for that passage ezek. . is occasioned from the people present straits , and speaketh directly of temporal judgements ; so , that distinction will not clear this seeming contradiction . therefore we conceive here to be understood mainly spiritual and eternal evils , which god threatneth to the children of wicked parents . ( for , that temporal judgements follow them , and are included in the threatning there is no question . ) this will be clear . first , by considering that the thing threatned here , is , that punishment which the breach of , or iniquity committed against this command , or other commands , deserveth : yea , it is the punishment , that sinful parents deserve , he visiteth the iniquities of the fath●rs , on the children , &c. but that which the breach of this law , or which the parents guilt deserveth , is eternal judgement , and not temporal only . ergo. the th●ng threatned here is proportionally of the same nature , with the thing promised afterward ; the one being opposite to the other : but it were a wronging of gods mercy , to his people , to say , that his mercy onely looketh to temporal benefits . ergo , this threatning must also look unto , and comprehend eternal plagues . . the scope may clear it , which is , to restrain parents , from the sins here forbidden ; because by such sins they bring wrath , not only on themselves , but on their posterity after them , even when they are gone , as ye have it jerem. . . now this reason would not have such weight , if the plagues threatned to parents were eternal , and to th●ir children , but temporal . . this threatning must put some difference betwixt the children of the wicked , and the children of the godly : but temporal difficulties , and strok● will not clear up this difference : for often the children of the godly , share most in these . it must therefore be in spiritual things , they differ mainly . . what is threatned here , must especially in the event ▪ light upon the third and fourth generation , and not ordinarily go beyond that . now ordinarily the children of wicked men in outward things , thrive best unto the third and fourth generation ; and after that come their temporal judgement ; therefore it cannot be that , which is here only , or principally , meaned . . consider cain , ham , &c. upon whose posterity , this curse was peculiarly derived , and there you will find somewhat more then what is temporal . the second thing to be cleared here , is , the party threatned to be thus punished : it is not the fathers that are expressed , but the children after them , as it is jer. . . all is fore-faulted ▪ the whole stock , and family . concerning which , let us take these three considerations along with us . . that these children punished , are not innocent in themselves , but being guilty before the lord by original corruption ; or by both it and actual sin , making themselves lyable to such plagues ; they have no reason to say , the fathers have eaten sour grapes ; and the childrens teeth are set on edge : for whether the judgements be temporal or spiritual , the children have deserved them , and cannot say they are wronged . and this consideration reconcileth this place , with that of ezekiel , where god putteth them to it , thus : none innocent are plagued ; but ye are plagued : therefore saith he , read your own sin out of your plagues . . consider , that the threatning against children of such parents , is here limited to the third or fourth generation ; all their posterity is not cursed thereby . ▪ because gods kindness is such , as to leave a door open for penitents . all fell in adam , yet mercy opened a door of hope to sinful man : and surely the threatnings of this new covenant , are not so peremptory , as to shut the door of mercy upon sinners . . the third and fourth generation are especially threatned , because these are nearest the parent , and have most of his nature in them ; he knoweth them best ; and often he may live to see these : therefore the lord threatneth these , that it may most affect parents ▪ it being for the second , third , and fourth generation , that they most ordinarily travel . . consider , that in this threatning , ( as also in the promise following ) god doth not give or lay down a constant rule , to which he will be tyed , as if he could not do otherwise at any time ; for to say that , were derogatory to his election , and the soveraignty of his grace ▪ and therefore that is not the scope : but here he giveth a declaration of what usually , and ordinarily he doth , and what men , if he deal with them in justice , may expect from him : yet it is still so to be understood , as the son of a wicked person , may be found to be an elect , and the son of a godly person rejected : that he may continue his plagues longer then the third or fourth generation , or break them off sooner when he thinketh good : for though by this , he would restrain parents from sin ▪ yet hath he a door open to many such children for mercy ; even as the contrary promise hath many exceptions as to the children of godly parents , that walk not in the paths of their parents going before them , as many known instances of both , in scripture , do make out ▪ the third question is , how god doth execute this threatning ? or , how he doth reach children with eternal plagues for their parants sins ? answ . . he doth it certainly , and he doth it justly : therefore the children must not only be considered as guilty , but as guilty of the sins of their parents , which we may thus co●ceive ; . as to the child of a wicked parent , lying in natural corruption , god denyeth and with holdeth his renewing and restraining grace which he is not obliged to confer ▪ and the lord in this may respect the parents guilt ▪ justly . . when grace is denyed , then followeth the temptation of the parents practise , the devil stirring up , to the like sin , and they furthering their children to wickedness by their example , advice authority , &c. so that it cometh to pass in gods justice , that they are given up to vent their natural corruption in these ways , and so come as it is , psal . . . to approve their parents sayings . . upon this followeth god's casting the child , now guilty of his parents faults , into eternal perdition with him ▪ and that this is the meaning of the threatning , will appear by the examples of gods justice in this matter , when wicked parents have children that are not so much miserable in regard of temporal things , as they are wicked , cursed , and plagued with ungodliness ; so was cains children , so were the children of cham , and so were esa●'● , who were all for a long time prosperous in the world , but following their fathers sins ( a main part of their curse ) god afterward visited them , on them , with sad temporal judgments also ▪ . if it be asked , why god thus plagueth and threatneth the children of wicked parents ? answ . . god doth it to make sin hateful , seeing it bringeth often a forfeiture of spiritual blessings , yea , of blessings of all sorts , upon whole generations and families ▪ . to strike the more terrour into others , who by this may be scared from sin , and made to stand in awe of god , who is so dreadful as to put a mark of infamy on the race and posterity of his enemies . . the more to effect and weight the sinner ; it is a part of his punishmen to know that by his sin he has not only made himself miserable , but all his posterity : and these may be the reasons , why , as it were by the light of nature , all nations in some cases are led not only to punish the persons of some malefactors , but to fore fault , and put a note of infamy on their posterity , for some kind of faults ▪ ▪ this becometh gods greatness , that men may know how soveraign he is ; and how , treason against the most high is to be accounted of . . it is to commend holiness , and the necessity of it , to god's people , and to put them to enrich themselves and their children , in god , and a good conscience , rather then in all temporal riches . these same questions and answers may serve to clear what concerneth the promise also , they being suitably applyed to it . it is further to be observed that the lord expresseth wicked men under that notion , th●● that ●a●e me , to shew what indeed , and on the matter , sin , even the least sin , amounteth unto its hatred of god , as being done ( as it were ) in despight of him , and preferring some lust to him ▪ for there is no question but were god loved , holiness , ( which is his image ) would be loved also ; and where it i● universally hated ▪ so must he be ; for a man cannot serve two masters , wher their commands and actings are contrary , but he must hate the one , and love the other ; and seeing it is certain that sinners make sin their master , and do not hate it ; therefore , they must hate god , who giveth contrary commands : and so sometimes sinners wi●h that there were not such commands . again , he expresseth the godly in the promise , under these two designations . . those that love me , that is the inward fountain and comprehensive sum of all duties . . those that keep my comm ndments , that looketh to the outward effects of love , and is the proofo ▪ it , so that there is no mid's betwixt these two , to love god , and keep his commandments , and to hate him , and slight , or break his commandments , and so no mid's betwixt gods gracious promise to parents and children , and his curse on both . lastly : it would be in a particular way observed , that though every sin hath hatred to god in it , yet he putteth this name of hating him , in a special way upon the sin of corrupting his worship and service , to shew that there is a special enmity against god in that sin , and that it is in a special way hateful to him ; as upon the other hand he taketh zeal for the purity of his worship , as a singular evidence of love to him . let us close this command with some words of use ; and . ye may see what good or evil to us and ours , and that eternally , there is in disobedience or in holiness : o parents ! what mercy is it to you , your selves , and to your children that you be godly ? alace , this curse here threatned , is too palpable upon many children , who are cursed with profanity from the womb upward : why do you that are parents wrong your poor infants ? and why neglect ye that which is best for them ? here also there is matter of much comfort to parents fearing god ; this promise is a standing portion to a thousand generations , which though it be not peremptory , as to all individual persons ; yet . it secludeth none . . it comprehendeth many . . it giveth ground for us to be quiet for all our posterity , till they by their own carriage disclaim that covenant wherein this promise is included . . it giveth warrant for a believer to expect that god may make up his election amongst his seed rather then amongst others : it is true , sometimes he chooseth some of the posterity of wicked parents , yet oft-times the election of grace falleth upon the posterity of the godly . . it is a ground upon which we may quiet our selves for temporal things needful to our children ; certainly these promises are not for nought , psalm . ▪ and . ult . . . prov. . . be humble , o be humble before god , for he is jealous . . abhor sin , for it is hateful . . love holiness , for it is useful to us and ours : first , thereby our children have temporal mercies so far as is needful , psalm . . . they have spiritual and saving mercies amongst them . . they have all church-priviledges , as being the children of them that are within gods covenant . . children ! be hum●led under the sense of the iniquity of your parents , when ye remember their wayes : or possess what unjustly they have gotten , ye become guilty of their sins without repentance . especially you have need to take notice of this , that are the children of parents , that have opposed the purity of gods service and worship , and the work of its reformation , and have been corrupters of it : children may be partakers of their parents faults , and so plagued for them several wayes ; and we think that this forfeiture is more then ordinary . and therefore , as amongst men , there are special crimes beyond ordinary procuring such a sentence , so is it here . and . they be guilty by following their foot-steps , in walking in their parents sins , as jeroboams children did . . in approving their fathers way , praising their fathers sayings or doings ; as it is psalm . v. . . in winking at their parents sins and wickedness . . in boasting of their oppressions , blood-shed , &c. as if they were were acts of valour and man-hood . . in being content that their fathers sinned , if it gained any possession to them . . in possessing and enjoying without repentance what to their knowledge they sinfully purchased . . in spending prodigally and riotously what the parents covetously gathered ▪ the sin of the parent here , is the seed of the sons sin . . in professing sorrow for the want of occasion to live in ignorance , prophanity , or looseness as their fathers did , as in jerem. . , , . they said that things went well then . in not being humbled before god for the sins of predecessors , nor confessing them to him ; as levit. . . nor repairing the losses or injuries which we knew they did to any that were wronged or oppressed by them . the third commandment . exod. . v. . thou shalt not take the name of the lord thy god in vain , for the lord will not hold him guiltless that taketh his name in vain . this command the lord presseth with a threatning , that it may be known that he is in earnest , and will reckon with men for the breaches of it : the scope of it , is , to have the name of the lord sanctified , hallowed , and had in reverence by all his people , and so every thing eschewed that may be dishonourable to that holy name , and which may make him , as it were , contemptible ; this scope is clear from levit. . verse ▪ where having forbidden the prophaning of his name , he addeth this positive precept , as opposite thereto ; ●ut i will be hallowed among the children of israel ; so then , its that he himself may be hallowed and had in reverence amongst them , as psalm ▪ . and . . and so this command is much more extensive then at first view it appeareth ; the scope thereof , being to keep the heart in a holy awe and reverence of god , and so in a holy way of using , and reverent way of going about every thing which concerneth him. for more clear handling of it , let us consider . first , what is meant by the name of god. secondly , what is meant , by taking that n me of god in vain . . by the name of god , is often understood god himself ; for to call on gods name and on himself are one . . properly hereby is understood his titles , attributed to him in scripture ; as god , jehovah ▪ he lord , holy , just , &c. or such titles as signifie that excellent being which we call god. ▪ more largely it is taken for whatsoever he maketh use of , for making of himself known , seeing other wayes he hath no name ; but what-ever title he taketh to himself , or what-ever thing he maketh use of , thereby to make himself known , that is his name ; such are . his attributes , mercy , justice , omnipotency , &c. which exod. . , . are called his name . . his word or gospel , called his name , acts . . . his ordinances , sacraments , matth ▪ . . discipline and censures , which are the exercise of his authority , matth. . . cor. . . . prayer is a piece of his name ; he is a god that heareth prayer , psalm . . . his works , rom. . , . . all his worship , deut. . . exod. . . . lots . acts . . by these god maketh himself ( when he thinketh fit ) known in his will , as he doth by his word . . profession of subjection to him ; so they that profess this , are said to be at his name , and it should be reverently used , as all actions which make himself , or his will and decree ( which is himself ) known , as lots do , prov. . . by all these god is to be known , and something of him may 〈…〉 and 〈◊〉 take under name here all these to be comprehended : the first ; because the scop● is to hallow himself in obedience to all that he commandeth , as appeareth , 〈◊〉 . ● . . and the first petition in the lord's prayer , hallowed ●e thy name , be●●● compared with the other two that follow , cleareth it . the second is propeth and primarily in the very letter here understood . the third cometh in by nat●●● consequence for attaining the scope of the command , so that there is neither word nor work of god , but all relateth to this the second thing to be cleared , is , what is meant by taking his name in v●i● ▪ to take his name ( as it 's psal . . . and . . ) is to mention any of those things before spoken of ( which are so many pieces of his name ) or any way to meddle with them in thought , word , or deed , as by writing , or otherwise : in vain dot● not only comprehend , . false swearing , or blaspheming , charming , and wh●● is wrong as to the matter : nor . only propane abusing of the lords name when the matter is right , by rashness , precipitancy , frequency in swearing : nor . doth it only mean unnecessary swearing when it may be forborn : but . i● vain is also when it 's not mentioned or made use of to good purpose , that is t● god's hononr , the edification of others and of our selves ; so when ever gods name is any way medled with without fruit , it s in vain . the scope of this command then we take to be , to press the manifesting of reverence to god. . in a high esteem of his holy majesty . . in a reverent use of all his ordinances in the right way appointed by him . . in a good conversation adorning this doctrine of the gospel , and keeping his blessed name , tha● is named over us , from being evil spoken of , or contemned by others , because o● us , rom ▪ . . . and more especially ( that god may be honoured ) in a right , reverend , and edifying using of his name in thinking , speaking , praying reading writting , swearing , vowing , &c. and abstaining from all irreverence in these , 〈◊〉 becoming the greatness of god , and using each of them reverently , when called to go about them . if it be asked what the mentioning of god's name reverently is ? take these rules to clear it : . it is necessary that the matter be lawful i● which his name is mentioned ▪ by this all heretiq●es , charmers , cursers , forswearers and blasphemers , are grosly gnilty of sinning against this command . . it is required that the matter be not only lawful , but important , and of some weight : hence lotting for a thing of nought , or swearing in a thing of no importance , are an abusing of the name of god , and a tempting of him . . it is required that the matter be necessary also ; for if a thing may be decided other-ways , it ought to be neither by lotting nor swearing ; hence in the hebrew ▪ to swear is still used in the passive voice , to shew that men ought not to swear , but when they can do no otherwise , and when alawful call presseth to it . . it would be in the manner gra●e , deliberate , understood ▪ done in judgment ▪ je● ▪ 〈◊〉 . with fear and reverence . . a good end is to be proposed ▪ namely on of these three , god ▪ s hono●● the good of others , or our own necessary vindication in something , that so it be not taken to no purpose . there is this difference betwixt this command and others , in other commands , god expresseth the highest degree of every kind of sin , to scare men from the breaches of these commands ; here he mentioneth not forswearing or blasphemy , but taking the lord's name in vain which is the lowest degree of that kind ; that by this god may teach us what reverence we owe to him , and of what ●arge extent the command is , and how careful he would have us to be , lest we should come upon the borders of any thing that seemeth to be a breache of it . if it be asked , why the lord is so peremptory in urging this command , and in pressing the thing here commanded in the very least ? answ . . that he may in this set out his own greatness , and work a feare and reverence of him in the hearts of his people ; therefore will he have them reverently using that which concerneth him , that the due distance betwixt god that is in heaven , and creatures that are on earth , may be imprinted on us , and entertained by us , eccles . , . , . lev. . , . psal . . . because his name , whereby he holdeth forth somthing of himself ; or that infinit excellent being , called , god , is great , dreadful and glorious , and is so to be had in reverence , psal , . that more than ordinary watchfulness should be used ●n testifying our respect to it . . because this is the way to curb atheism and prophanity , which the devil driveth on by these steps ; first to think little of god , and then by little and little to inure men to prophanity , and habituate them to baffle and affront the name of god : hence it is that he takes possession , mainly , of young ones this way ; and hardly ye will see any that irreverently middle with the name of god , but they are gross , or fall at length to be gross in other things . . god's name is precious , and given to his people for a great refuge , prov. . . therefore will he not have that which is their singular mercy to be abused . . god is a friend in covenant , yet so as that relation may not in the least wear out his honour and our due distance with him . deut. . . it s the great and dreadful name , the lord our god. . because this honoureth god , and adorneth the profession of the gospel before others , whereas ●reverence therein dishonoureth god before them . for more particular considering the matter and breaches of this commands , we shall draw it to these heads ; and . we shall speak to what concerneth swearing , vowing , or publick covenanting with god. . to what concerneth blasphemy . . concerning the taking of the name of the lord in vain , in worship , private or publick , particularly , how it is taken in vain by hypocrisie . . of taking it in vain out of worship rashly and unnecessarily . . how it is taken in vain in our conversation , as others are occasioned or caused to blaspheme god's name by our carriage . . concerning lots , &c. these we shall consider , especially with respect to our practise . in speaking of what concerneth oaths , we would . speak of an oath . . of the obligation of it , for this command both requireth oaths , and the keeping of them , and it may be broken in reference to both . we would in the entry distinguish betwixt these four . . oaths . . asseverations ▪ . simple affirmations or assertions . . imprecations or curses . . oaths are such as directly invocate god by such like expressions , as be , o● b● as by my holiness i ha●e sworn , psalm . i swear by the lord. . asseverations ( called vehement assertions ) are expressed thus , as the lord live●● , as that light shi●e●● , in conscience , faith , &c. . simple assertions are such as in truth , truly , indeed , which but speak the thing simply , and affirm that to be true or false that is asserted , and so belongeth to the th command only , as such . . imprecations are either directed to ones self conditionally , as if such a thing be truth , th●n l●t me perish ; shame b●fall me , if i do not this or this ; or towards others , especially in these , shame b●fall thee , the devil take thee , a vengeance on thee , and other expressions abominable to mention . again , in oaths which are for confirmation , let us distinguish betwixt assertory oaths ▪ that do but confirm such a thing to be truth , and promissory oaths , that ingage the person swearing to the performance of such a thing for the time to come , either absolutely or with qualifications . for clearing the matter , take this proposition , that oaths in both these cases being well qualified , is a lawful piece of gods worship , and may , and should be made use of by his people ; this is a clear truth from these scriptures , deut. . . deut. . . jer. . as for anabapt●sts , who deny the lawfulness of oaths under the new testament , we are not now to meddle with them , because there be few in these dayes that are i● such an e●rour , we shall consider . what qualifications are requisite to right swearing : then . clear some practical questions . . shew wherein this command i● violate in respect of swearing . in an oath consider , . it s matter . . it s form . . it s rise , or mens call to it . the expressious its conceived in . . our manner of going about it . . our keeping of it , which followeth after to be spoken to distinctly . first , for the matter of an oath , ass●rto●y oaths must be of things that are . . tru● . weighty . . they must be such to our knowledge . again , promissory oaths mu● be in things just and law●ul , possible , profitable , and in our power , and which to o● knowledge are such . . the form must be by the true god , it being a peculiar part of his worship for we can swear by none whom we cannot invocate , therefore idols , creatures , graces , &c. a●e excluded here , for none of these are god. . it s rise must be edification , that is gods glory , our own vindication , or 〈◊〉 neighbours good , or the call of a magistrate putting us to it ; and it should be use● for deciding of cont oversies , when no other mean of clearing or deciding such a thing is remaining ; hence we say , j●ratus fuit , he was sworn passively ; and the hebrews have no active wo d for expressing it , to let us see men ought not to swear , b● to be sworn , or by necessity pr●ssed to it . . as to the expressions in which it is conceived , or the thing sworn ; its required not only that it be truth to , and in the mans meaning that sweareth , but that the expressions be plain and intell gible to his meaning and understanding , to whom the oath is given ; otherwise it dcludeth , but doth not clear . hence these two rules are to be observed . . that the meaning be so clear , as may be , and is most ordina ily and obviously gathered from such words and expressions as are used . . that the expressions be according as they are supposed to be understood by others , especially him that exacteth the oath ; for if he mean one thing , and we another , gods name is prophaned , and the end of an oath frustrate ; much more equivocations in expressions and mental reservations are to be condemned here , the first whereof taketh in ambiguity in words , the second , a different sense in our thoughts from what seemeth to be meaned in our words . . as to the right manner of swearing , these things ought to be noticed : . that it be in judgment , that we understand the thing we swear , and the nature of our oath , and him we swear by , jer. . . , fear and reverence in going about it , as being in an especial way in god's own sight ; thus , to fear an oath , is a good property , and the heart would be filled with the apprehension of a present god. . singleness in the end , that it be not to deceive any , but to express the truth truly and faithfully , called righteousness , jer. . . and for the most part these properties or qualifications may agree to oaths , asseverations and imprecations . for the further clearing of this matter , we would speak to some questions . and the . question is , how then differ oaths from asseverations ? answ . they should both be in truth and judgment with fear , and when called unto ; but in this they differ , that in oaths we are only to make mention of the true god ▪ and swear by him , but asseverations may be thus expressed , as thy soul liv●th king. . v. . . . and yet we do not swear by the soul of any . a d. question is , what may we judge of such oathes , as are by angels , saints , mary , paul , and by other creatures , as heaven , light , the world , by soul , conscience . &c. or by graces , as by faith. answ . we need not use much curiosity in distinctions ▪ for , we conceive them all to be simply unlawful . . because none of these are god , and swearing is a peculiar piece of his worship , deut. . . and swearing by any thing what ever it be , which is not god , is condemned , jer. . they have sworn by those who are not gods. . because we cannot invocate any of these , and therefore cannot swear by them , seeing an oath carryeth along with it , an invocation of him we swear by . . because they want these properties due to such , to whom this worship belongeth . as . omniscience , to try whether we mean as we have sworn or not . . omnipotency . and . justice to avenge , if it be not so as we have sworn . . soveraignty , to call the swearers to a reckoning . . because it would derogate from the scope of this command , which giveth this to god alone , as his due , and implyeth , that he alone hath all these properties in him . . because such oathes are expresly prohibited by christ , matth . . swear not at all , neither by heaven nor earth ; for , they stand in an inferiour relation to god , and are his servants . . because as none of these things are god to take order with us if we swear falsly ; so none of them are so ours , as we can lay them in pledge , for the least change to be made upon them ▪ in case our oath be not true ; none of them can be added unto or diminished from by us . we cannot make one of our haires black or white ; and therefore ought not to swear by ●ur head ; much less can we quiet our conscience ▪ or increase our faith , that we should so freely swear by these . that place mat. . ● . cleareth this : for that of mat. . , . &c. speaketh of the obligation of an oath sinfully made , as to that manner of swearing , which yet still bindeth : but it warranteth not the making of such oaths . a d. quest. is ▪ what is to be judged concerning asseverations : such as , in conscience , good faith , as i shall answer , &c. as i am a christian ; as i have a s●u● to be saved , and such like ? answer . we think , there is no question , but if these were rightily , and in the due manner made use of ▪ they might be lawfully used , as scripture cleareth . . yea , we think ▪ if any oaths be made use of , these would first be used ; and a man may be called to use one of these , when he is not , directly to swear . . therefore ▪ we think they cannot be used , but in necessity when less will not serve , and should be used with fear , reverence , understanding , and the other qualifications : and that therefore they sin , who in common discourse , rashly and vainly use them , which we conceive to be forbidden here ; and when they are not conscientiously used , they lead men to a greater degree of the sin , here discharged : as we see some begin with asseverations , then idle oaths ; and then imprecations , as peter sinfully did , mat. . reason . all these asseverations are reductively oaths , and imply the contrary imprecations in them . thus , let me not be esteemed a christian , nor have a soul to be saved ; which must relate to god for executing these ; therefore , being indirect oaths , they ought to be used as oaths , and belong to this command . . because the very end of any vehement asseveration , is to confirm what is said , further , then an ordinary assertion can : now in so far , it is an oath ; it being proper to an oath , to confirm what is spoken , and seeing it agreeth with an oath in the essentialls , they must be materially one , though asseverations , be pronounced in another form. . vain asseverations , are against that rule , mat. . jam. . . let your communication be yea , yea , and nay , nay , and what-ever is more ( i● ordinary communication ) is evil : and it cannot be denyed but this is more , and therefore needless and sinful . . we do not find asseverations , such as my conscience beareth me witnesse , to be used ( warrantably ) by saints in scripture ; but with great reverence , even almost in such things as they used to confirm by oaths ; therefore swearing is often joyned with them , rom. . . . cor. . . . for what end are they used ? it 's either to confirm some-thing , or to no end : beside , the needless use of them habituateth folk to baffle and prophane excellent things ▪ and do injure them to prophanity : hence these that use them most are ordinarily lesse tender in their other carriage , and it cometh to direct swearing at length . if it be said good faith , signifieth no more but in truth , and without dissimulation , ( as it 's understood sometimes in the laws , ) bon● fide , and mal● fide. ans . yet faith is otherwise taken in our common acceptation , and words would be so used , as they are commonly made use of by others . . if it be not evil , yet it hath the appearance of evil , which should be eschewed and abstained from , thess . . . . whatever good faith signifieth , yet certainly in our common use , it 's more than a simple assertion ; therefore , should a man tell me an untruth , and put bonâ fide , or good faith to it , to confirm it ; will any man think but he is more then an-ordinary lyar , against the nineth command ? yea , would he not be thought infamous in breaking his good faith ? therefore it is more then yea or nay , and so not ordinarily to be used . yea , we conceive that these asseverations will have more weight on natural consciences , than simple assertions ; and therefore the challenges of dealing falsly in these , will bite and and wound the conscience , much more sharply than falsifying simple assertions , which speaketh out this ; that they are nearer of kin unto , and more involved i● this command , than at first appeareth ▪ the . question is , what may be said of imprecations ? ans . distinguish betwixt such as one useth against himself ; as , let me not see heaven i● that be not truth , or the like . . such as are used against others , ( i speak by private persons , ) as , shame fall thee , divil take thee , and the like ; which are either conditional , as , if thou do not such a thing , &c. or absolute , without any such condition . we say then , . that keeping the qualifications , formerly mentioned , and required to an oath ; one may in some cases lawfully use some imprecations , even to ones self , the scriptures having such patterns in them ; but with great caution , circumspection , and tenderness . . cursing of others by private persons , out of passion or revengs , is simply prohibited , and that is several respects . for . it derogateth from the glory of god , if he be therein invocated in making him subservient to our passions , and to execute our revenge ; or if he be not invocated in these imprecations ; it 's worse , because the devil , or some other thing is put in his room ▪ . it derogateth also from that love we owe to others . . as mentioning the devil in such imprecations , as devil a bit , or fiend , a body , or such like , it is most abominable : for thereby the devil is employed in gods room , and god is forsaken ; because there is no ground to exspect a hearing of such a suit from him , and so you betake you to the devil , praying him , employing him , reverencing and worshipping him ; as if he were just , to executer your judgement , when god doth it not : and sometimes by such imprecations ; you call on the devil who is the father of lyes , to witnesse a truth . ah! how ahominable to be heard amongst christians ! men need not go to the wild-indians , nor to witches , to seek worshippers of the devil ! alas ! there are many such to be found amongst christians ! how sound these words ? what devil now ! the meckle devil , &c. ▪ it is horrible to mention , that which goeth out of some mens mouths without any fear ! what can be the reason that christians thus worship the devil , and swear by him , as israel did by baal ? there remain yet some things concerning oaths , especially promissy oaths to be cleared . as . how promissory oaths differ from an assertory oath . and . they agree in this , that truth is the scope of both . but. , they differ in this , that assertatory oaths , have but one verity , to wit ▪ that the thing be , in the present time , true as the man sayeth or sweareth : but promissory oaths have a twofold verity , to wit ; one present , that the swearer meaneth what he promiseth . . that for the time to come he shall endeavour , effectually to make the thing truth which he sayeth and sweareth : the first is only a truth in the person ; the second is also a truth of the thing or matter . . we would difference vowes from promissory oaths . vows have god both for party and witness . oaths may have some other for party , but god for witness , to the giving an oath or promise to such a party : yet in some things there is a great affinity , as to the matter , in both . concerning promissory oathes ▪ we may enquire . . concerning the making of them . . concerning the obligation of them ; that a man may make such oaths tying himself to some things in which he was before free ; is without all controversie , and clear in the scripture . concerning such oaths , it may be enquired . . in what matter . . on what occasions . . with what conditions , they may be engagedin . and . for the matter of them ; they may be in three sorts of matter . . in such matter as is morally necessary ▪ as the fearing , serving , worshipping the true god ▪ &c. so was jacobs oath and vow , genes . . , . that the lord should be his god. and many of the covenants mentioned in the old testament ; and davids swearing , psalm . . to keep gods statutes . . there is a civil lawful good matter ; such as duties to superiours , or to make some obligation we owe to others forth-coming ; or to return and requite such a particular good turn to one . such are oaths of allegiance to lawful superiours : such did the spies swear to rachab , joshua . , &c. and david to jonathan : and that these are lawful , having due qualifications , cannot be denyed . . there are somethings indifferent ; as eating , or abstaining from such and such meats or drinks , or on such and such dayes : and although the thing be not simply unlawful , yet oaths therein would be engaged in , with much prudence , on such grounds , and with such qualifications and conditions , as may make it appear ▪ the swearer is not using the name of god unnecessarily , and that he cannot otherwise gain his point : nor superstitiously to make it appear , that he doth not bring his conscience under a yoak of will-worship . one of which wayes ordinarily men fail , in these oaths ; and so they are neither to gods honour , nor others good : and therefore such oaths are either rarely to be ingaged in , or not at all . next , such oaths as to the occasions of parties ingaging in them , may be divided into these three . the . is , when we ingage in publick oaths and promises solemnly , when authority calleth us to it . . when the edification or satisfaction of another in private calleth for it . there are sometimes when a christian may be ; yea , is called to it , for gaining credit to something , ( that the other is called to believe ) to interpose reverently the oath of god , as jacob did to laban . . one in secret may thus ingage himself to god , in lawful and necessary things ; as david , i have sworn , that i will keep thy righteous judgements . yet in the third place , all these oaths , would still be with these qualifications , mentioned jerem. . . first , in truth , namely , the two-fold truth before mentioned . . in judgement , that is , with knowledge and deliberation , minding and understanding what it is we swear . . with righteousness or justice , that is , that it be in things , that are according to the law of equity , as well as piety , neither wronging god , nor others by our oaths ; for oaths are in themselves still , vincula ●quitatis , and not iniquitatis : bonds of equity and justice , and not of iniquity and injustice . there are also to be observed these tacite or express conditions in all promissory oaths , ( and sometimes it is fit to express them , and sometimes not ; ) if god will , and if nothing intervene to hinder , jam. . if i live , and health permit . as much as in them lyeth , they shall aim at it , if some impossibility intervene not . . so far as the fulfilling of this ▪ shall be lawful ; for it can onely tye to lawful things , and lawful means and courses ; and this is especially to be understood of indefinite oaths . , while things stand so ; but if the case alter essentially , and men turn enemies to the kingdome or common-wealth , to whom we were by oath obliged , to give or sell some-what that we know would be made use of , to the probable ruine or hazard thereof ; then it s not in our power , salvâ potestate superioris . it may be asked , how we shall judge of indefinite oaths ; such as souldiers give to their officers , to be obedient to them ; or of oaths in things which are indistinct , and the matter not obvious , as oaths in colledges , incorporations , towns , &c. where the things sworn are complex . answ . these cannot altogether be condemned . . because though a man have not , yea cannot have , a particular and distinct knowledge of all particulars ; yet he understandeth such oaths , as binding to all necessary and lawful things , as the general condition requireth . . because he taketh the oath for the end , and in the sense , that it is commonly taken , which bindeth in the essential things , pertaining to the being of that incorporation , but taketh not in , every particular strictly . by what is said , then : we may , . condemn oaths in trivial things , as oaths in complements ; when men swear they will not go one before an other . that men are wellcome to their houses : that they will not let them go so soon : that they shall drink so much , though it may not be to excess : that they shall return some petty thing they have borrowed , and the like . . rash promises , such as are hastily and unadvisedly or doubtingly made . but ere we come to particulars ; let us consider what is condemned as perjury , which is the highest degree . there are these several sorts of perjury mentioned ; some whereof are more direct and immediate ; some more mediate and indirect . the first sort of perjury is : when one upon oath asserteth as a truth , that which he knoweth is not a truth , or doubteth of it : or is mistaken in it , through his own negligence , not being certain that it is as he sayeth , whether he affirm or deny : thus naboths false witnesses were guilty ; and many other instances may be adduced . the second is : when one promiseth something ▪ which he mindeth not to perform , and confirmeth that with an oath ; he is no doubt perjured , because there is not a correspondent verity betwixt his oath and his purpose . the third is : when men promise and intend for the time to perform ▪ yet , upon no just ground , fail afterwards in performing what they have sworn . this is perjury , because there is not truth in fulfilling the thing sworn , according to the oath , these are direct perjuries . more largely again , a man may be said to forswear himself . . when he sweareth to perform a thing , which is simply impossible ; especially while he knoweth it to be so : for as the former is not a swearing in judgement and truth ; so this is a prophane and wicked swearing , against light and judgement , of a manifest lye and falshood : so that betwixt his promise to perform such a thing , and the performance , there is implyed a contradiction . as for one to swear , to be to morrow at rome , who is to day at glasgow ▪ the very swearing is forswearing . . when one sweareth an unlawful or wicked thing ▪ or confirmeth it with an oath ; like those forty that swore to kill paul ; especially if that oath be contrary to some duty which lyeth formerly by oath on the person swearing : for , that is not to swear in righteousness and justice : beside , that it draweth on a necessity , either of breaking that oath , and ●o of being perjured , or of going on to fulfill it ; and so of being doubly perjured . . men are forsworn and perjured , when they fulfill a wicked oath , as herod did , matth. in beheading john the baptist ; for , though he seemed not to over-turn , and make void his own oath , but to keep it : yet this ( as also the former ) over-turneth and maketh void , the scope and nature of an oath in general , and is a plain contradiction to it , and maketh an oath , which should be vinculum aequ●tatis , a bond of equity : ( there being nulla obligation but ad officium , no obligation but to duty , ) to be vinculum iniquitatis , a bond of iniquity : and so thwa●teth with the very end wherefore such oaths are appointed ▪ in which respect david did better in not executing his rash oath , but keeping the general scope of all oaths , when he refused not to hearken to abigails counsel , even to the non-performance of what he had sworn . it may be questioned here , whether one man may be accessary to anothers perjury , if he constrain him to swear , of whom he hath a suspition that he will forswear ? answ . distinguish . the matter in which , if it be of grave concernment , or of little moment . . distinguish , betwixt the publickness and privacy of it . distinguish betwixt parties , as betwixt a judge , who is to decide , and a party that is the pursuer . we say then . . a party pursuing , in a particular of his own concernment ; especially if it be of no great concernment ; may , yea , should forbear pressing such a person to swear , both for sparing the party , and for respect to the name of god ; since he can hardly , in this case , be very hopefull to gain by it . . we say , ( notwithstanding in some cases , ) that the judge may admit such to swear , especially in publick scandals . . because none can certainly know , but god may constrain them to swear truth . . because it is his way , left to decide all controversies ; and a judge cannot eschew it , when it lyeth on him to put a close to such a controversie , at which he cannot win by any other means ; though great prudence is to be used in proceeding in such a case , especially it being of that nature as is in scripture appointed to be decided by oath , as exod , . . the great question is concerning a promissory oath , if in any case it may be made void , and cease to oblige , or , in what cases that may be ? that every oath bindeth not according to the letter , we suppose needeth no reasons to clear and confirm it : there are two ways in general how the obligation of an oath promissory ceaseth . . when the oath it self is null , and never had any obligation . . when by some other thing intervening , there is a loosing from the obligation which the oath once had . that it may be clear that , notwithstanding of this , oaths are of a most strict obligation , having the great and dreadfull name of god interposed in them ; and that many things , what-ever weight be layed on them by men that way , do not loose from it , such as these following which we shall put by , in the first place . . no mans temporal loss in goods , name , or estate , will loose him from his oath , nor make it null and voyd , psal . ● . ult . . that our ingagment by oath is to somthing of its own nature indifferent , will not loose us , though there be here no other tye upon us to the thing , and that without the oath we were free ; yet the oath once engaged in , will tye us , as is clear from that same th . psal . for an oath is of its own nature obligatory , and according to numb . . persons at their own dispose must do even in such cases as they have bound their souls . . though we were engaged in the oath by the deceit and guile of others , the deceit being circumstantial only , yet if the things be not sinful , it bindeth us , as is clear in that oath to the gibeonites , wherein the deceit was such , . though by fear or violence the oath hath been extorted , yet the matter being lawful , it bindeth because of the honour of god's name interposed . . though it was sinful as to the manner , and rashly made at first , as that with the gibeonites was ; yet is it binding , if lawful in the matter , there being a great difference betwixt juramentum illicitum , an oath unlawfully come under as to its manner , and juramentum de re illicitâ , an oath in an unlawful matter . . though we could devise and find out some interpretation or meaning of the words of the oath that might seem to make forloosing us from its obligation ; yet , if that was not meaned at the first tendering of the oath , but otherwise understood by him that did take it , it will not absolve not excuse from the guilt of perjury , to put afterwards a new gloss on it ; because an oath is stricti jurts , and will not admit for any respect nor on any account , of interpretations prejudical to the native truth of it , lest it should be found to be , according to psal . . a swearing deceitfully . . though there may be a good meaning and intention in reversing the oath , and going cross to it , men not doing so for a particular end of their own , but for a publick good as is suposed ; yet that will not absolve from obligation of the oath , nor from the guilt of perjury , as is clear in god's punishing saul's family for breaking that oath with the gibeonits , even though he did it out of his zeal to the children of israel and judah as the scripture expresly affirmeth . sam. . . . though the oath be conceived by a creature , as at least the immediate object ofit , and so sinfully made in that respect ; yet , being made , it tyeth from respect due to god , who shineth in his creatures . matth. . . . . through the thing become impossible , if that impossibility might have been prevented by our searching our selves as far as in us lay , we are not freed from the guilt of perjury , though the thing sworn do now by onr own s●oathfulness become impossible ; or if the thing sworn might have been performed before any such impossiblity came on ; or if we might have prevented it by our suitable circumspection and diligence . . though a sinful oath , to wit , being made on a sinful promise , in it self , bind not ; yet the sinful condition being fulfilled it bindeth ; as in the case of judah , his promising a kid to thamar , upon that wretched condition of prostituting her self to his sinful lust , who did offer the performance of what he had engaged to , upon that most sinful condition now fulfilled ; for the condition being fulfilled , the promise is absolute , and the sin was not in giving the kid , but in the condition that was made , which is past . . much less will it exempt any man from the guilt of perjury , that in swearing he had a meaning of the words of the oath , contrary to what in common sense they bear , and in the construction of all in different persons , or to their meaning sine juramento or extra juramentum ; or that he had any reservation in his own mind ; the first is , aequivocation ; the second is mental reservation , that have no place in such an oath which should be plain ; single , and clear . neither , will a dispensation from any other , as for instance , from the pope , who hath no power to dispense in oaths , nor from lawful superiours , except it be in things wherein by our relation to such superiours we are subjected to them ▪ loose the obligation of our oath , nor free us from the guilt of perjury ; if ▪ i say , the matter of the oath be in things to which their power over us doth not extend , in such things doubtless they cannot dispense . . the obligation of an oath cannot be loosed , nor the guilt of perjury evited by commutation of the thing sworn , for it must be according to what has proceeded out of our mouth , numb . . . p●●lm . . . nor can it be loosed , and perjury eschewed , by any posteriour tye and oath : for thereby the prior or former oath is not made null , but the posterior or latter is made null by the former , for juramentum non derog at j●ri ●lieno , because god is party , and we cannot reverse an obligation to him which he or any other hath by a prior right and tye . but they are null . and of no force . . when the thing sworn is sinful and unlawful in it self , because there is nullum vinculum iniquitatis . there is not , neither can there be , any obligation to iniquity . . when it is unlawful to him that sweareth , as suppose one would swear to do that which were incumbent for a magistrate or minister , he himself being but a meer private person , and it no wayes belonging to his station : it tyeth him indeed to endeavour by all suitable means the effecting of the thing by them , but not to do it himself , for it altereth not stations . . when the thing is simply impossible , oaths cannot bind , in that case . . when the oath is engaged in by any , in whose power the thing sworn is not , as by children , wives , servants , or subjects , in such things wherein they are subject to others , and of which they are not masters ; it tyeth them onely to endeavour it with their approbation or permission , see numb . . . when the deceit is not in circumstantials , but in essentials : as ▪ suppose one should swear to such another persons to pay him such a debt , or to give such obedience , thinking him to be the very person to whom he oweth these things , who yet is not the person we suppose him to be ▪ the ground of the oath is null , and its obligation accordingly ceaseth ▪ as when jacob was deceived by his getting leab first for rachel , because such an oath wrongeth another , to whom that which is sworn is due , and supposeth the condition of being due . . when the oath is impeditive of a greater good , or of a moral duty ; as suppose a man had sworn not to go to such a place , nor to speak to such a person . nor to eat such meat ; that oath ( being at first rash , and without judgement ) if duty and necessity call him to the contrary of what he hath sworn , bindeth not , because a moral command may require him to go thither to take on such a charge there , or to speak to that person for his edification , &c. yet this would be tenderly applyed , and with great circumspection . . when the oath is interposed to oblige to the performance of some thing which hath a tendency to an ill end ; as for instance , if a man should swear to meet with a woman for committing filthiness , to give arms for helping to oppose an innocent , or any such like thing ; for though coming to such a place , or giving such arms may be lawful , yet as so circumstantiate : this coming , and this giving of them with such an intention , is nnlawful , and therefore the oath is null . for loosing from the obligation of an oath which is lawful , there are these cases granted . . when it is contradicted by a superiour , having power in that very particular , as numb . . . when the case materially altereth , as ifone should swear to give such a man arms , who afterward turneth mad , or an enemy ; to give obedience to such a commander , who afterwards becometh a private man , and ceaseth to be any more a commander , because in such cases the relation upon which the duty and oath is founded , ceaseth . . when the party sworn unto , relaxeth us : for though none can absolve from a vow , yet in a promissory oath , whereby some right accrueth to one from another , a man may dispense with his own right ; as for instance , he may in whole , or in part , forgive and discharge such a sum of money that another by oath has sworn to give him , which when he doth , in so far the oath and its obligation is loosed ; he having , as himself thinketh fit , accepted satisfaction for whole or part ; but in vows to god no man can dispense , he being party there . . when by some after and unforeseen intervening emergent , the man is quite disabled from performing his oath , as by sickness , plundering , &c. in that case , so far and so long as he is disabled , in so far and so long is he loosed ; that condition being necessarily presupposed in giving the oath at first , though the obligation to performance lyeth still on him so far and so soon as he shall be able . it may be marked , by the way , that often prophane men are more strict in keeping sinful oaths , then those which are lawful : the devil putting home that obligation on them as a snare , and their own corruption siding with the oath in its matter , maketh it appear strongly binding to them . if it be asked , wherein it is that an oath bindeth more then a promise doth ? answ . an oath bindeth to nothing but what is in the promise , but it bindeth more strongly , and so the sin is greater in breaking an oath then a promise ; because not onely our truth to men is engaged in the oath , but our reverence and respect to god also , and his dreadful name thereby notably taken in vain . so then against this doctrine of oaths faileth perjury or forswearing , rash-swearing , indeliberat ▪ swearing , as incomplements ( as for instance , if one should swear he will not drink , or go before such another person : ) solemne oaths entered into , at communions , at baptism , or in other lawful covenants not performed : ah! how often are these broken , even in that which we might easily do ? we so carry and keep to god as men could not but quarrel ; irreverent swearing even in what is right ; grosly prophane swearing , as by gods soul , his wounds , blood , &c. uncouth'd , strange , newly-coin'd and invented oaths , no doubt , by special help of the devils art , cursings , wherein the devil is mentioned , and his aid implored for the execution of mens paision●●e and revengeful imprecations ; yea , not being suitably affected with the oaths of others , not admonishing them , nor seeking to recover them , not endeavouring by all requisite care the preventing of them , with-holding of instruction and correction when called for , and not procuring the erection of schools , &c. may make many guilty of oaths they never heard , when they fall out in persons , whom it became them to teach and admonish , &c. there are somethings near of him unto ( ●o say ●o ) and of affinity with oaths ; as 〈◊〉 adjurations , when we adjure or charge one by the name of god to do or forbear such a thing : as saul bound the people with a curse , sam. . and joshua charged achan , josh. . and the high-priest christ , matth. . and paul timothy , tim. ● . . and . . adjurations differ thus from oaths , that by an oath we bind our selves to do or forbear somewhat , or to tell truth ; by adjurations we bind others by interposing the name of god for commanding , charging , perswading to do or forbear such a thing , and implying , if not expressing some threatning or curse if it be not done or forborne : there are three sorts of these in scripture , . when me● adjure men . . when they adjure devils . . when they adjnre unreasonable creatures , as serpents , &c. to each of these , a word . as to the . we say that men may sometimes adjure other men in matters weighty , sutable , and necessary to be done : when it is rightly gone about , and not in passion or for self ends , but soberly , gravely , and singly , for the glory of god immediately , or mediately by anothers good being interposed ; so , many examples confirm , and so necessity requireth , that when regard to men doth not sutably weigh that such a desire be put home tothe conscience from respect to god and his authority , who is witness and will judge : this some way sifteh a m●● before god , and so may prove a good means , through his blessing , to make the man serious ; which sort of adjuratious may be distinguished thus . . there are proper adjurations or charges authoritatively laid on , in the name of god , or of jesus christ ; this is done by magistrates or ministers in their places , as paul chargeth timothy , tim. . . and giveth him charge to charge others ▪ ● . . this being used in serious and weighty matters , and not too frequently ( lest the name of god become thereby contemptible ) is the most proper and the most weighty charge . . there are obtestations which are serious and weighty intreaties and b●● seechings in the name of god , and for christ's sake that one may do o● forbear such a thing● as when paul beseecheth the romans and philippians by the mercies o● god , rom. . phil. . , . and abigal interposeth seriously with david : this 〈◊〉 most properly done by inferiors , subjects , children , &c. to their superiours ▪ and hath in it also a more implicite threatning if such a thing be slighted , as i● abigals words to david , ● sam , . is clear . . there are attestations whereby one is seriously put to it to tell some truth ▪ or to bear witness of some truth asserted by another ; thus joshua attested a●●an . . we say , these have a binding virtue in some cases , and cannot without contempt of god ( who so chargeth them , and before whom they are so attested ) be slighted ; and therefore if it be not properly perjury for a man , either not to speak at all , being attested , or to speak what is not truth ; yet sure it is more the● ordinary contempt , and a greater sin them if no such adjurations , attestations , o● obtestations had been used , because the name of the lord has been interpose● by others : and if such attestations , &c. be lawful , as we have proved them to b● in some cases , then ought they to have weight , or they are used in vain ; we se● our lord christ answered to such , matth. . after a whiles keeping silence . and in reference to these ye fail , . in giving little entertainment unto , an● laying little weight upon the charges and obtestations of ministers , which come unto you by them from this word and gospel ; these charges of ministers are 〈◊〉 if an herauld gave a charge in the magistrates name , which bindeth as from him ▪ and more then another message delivered in other terms ▪ in this then , minister● ●re as heraulds charging you in their master's name , even in the name of the great god , and of jesus christ , the prince of the kings of the earth . . when one of you putteth not another serionsly to it , to forbeare and abandon fin , or to practise such a duty , charging them , or rather obtesting them , as they will answer to god to do so , as often in the canticles we find , i charge you , o daughters of jerusalem . . in your overly , rash , and slight way of using obtestations and grave intreaties , meerly or mostly for the fashion , or by way of complement , or in petty and trivial things ; as when ye say , for god's sake , for god's blessing do this or that , only as acustomary by ▪ word ; this is no doubt more then on ordinary taking of god's name in vain in common discourse , because ye take on you to bind others in the name of god , not considering what ye are doing ; and in a matter not necessary , and of no weight exposing the name of the lord to contempt , and thereby tempting others to care but little for it ; this is a most horrid and crying sin amongst our ordinary beggars , whereof others also are guilty , who are not sutably affected with it , and do not in their places seriously endeavour to have it mended ; as also this is , when we desire one another lightly & irreverently to do such & such a little thing ▪ in the name of god , as to sit down or rise up , in god's name , &c. which things are alasse too too frequent . . for adjuring of devils , it is two ways lawful , and two ways not . . it is lawful to command devils in the name of god by those who are called to it and are gifted to cast them out . . it is lawful for any by prayer to god , and the exercise of faith on him to endeavour to repel and resist them , and to beg that he would rebuke them ; as thus , the lord rebuke thee satan ; this way we neither command the devil , nor pray to him , but pray unto the lord to command him . again : it is unlawful , . when one adjureth him who is not called to it , as those sons of sceva did , act. . , . this certainly being a peculiar and extraordinary gift , as those of prophecying , foretelling of things to come , speaking with tongues , and healing of the sick with a word , were ; ought not without special warrant to be usurped more then they . . it is unlawful when it is done by exhorting or obtesting of , or praying unto the devil himself , & intreating him as we do god , which way implyeth , . friendship with him when we intreat him as a friend . . prayer or worship to him who is not the object of it . . an obligation on us to him , when he yieldeth to obey ; and he will not fail , if by any means he can , to put that complement or obligation on us , and so necromancers , witches , exorcists , &c. may cast out devils by collusion ( though possibly not in a way so explicit ) , whereby the devil gaineth his point upon such as effectually , as if there were a most expresly formed covenant betwixt him and them , and thus the pharisees falsly and blasphemously , charged on our blesed lord , mat. . as if by belezebub ▪ that is by collusion with the prince of devils , he had cast out devils . there are no doubt , many sins committed this way , while some take on them confidently to command the devil , as ●f with an avoid satan , they could put him into bonds : and others seek health from devils or witches , especially when it is supposed to come from them , ) and ●atreat them to do such and such things : all which are breaches of this part of the third commandment . . what is said of adjuring devils , may be said proportionally of adjuring unreasonable creatures , which is the same ways lawful and unlawful : charming also , and naming the lords name over diseases , as if some special worth and efficacy were in some words ; is unlawfull and condemned by this command . it followeth now that we say some-thing to vows , which are bonds , whereby a man bindeth himself ( and so they differ from adjurations ) to god only as party , and that in things belonging to god ; willingly , and upon deliberation . ( and so they differ from promissory oaths , wherein we bind our selves to others : and in matters which are not of themselves religious . ) under vows we comprehend , . sacraments . . covenants , solemnly ingaged into before others . . particular vows to god. . promises and ingagements ▪ whether inward in the heart onely , or also outwardly expressed to , or before the lord : for though these have not alwayes gods name , formally and expresly interposed in them ▪ yet he being party , and they being made to him , he cannot but be singularly looked at , as party , witness , and judge , in the making and performing of them : therefore , do we comprehend all even purposes , expressed in prayer to him , as being of the same kind , though not of the like degree . we mind not here to medle with speculative debates about vows , but to hold us only at what concerneth practise : and say , . that such promises to god , and ingagements , being rightly made and taken on , or rightly goneabout ; are not onely lawful , but sometimes necessarily called for , as appeareth . . from the command , which is to vow , as well as to perform , psalm . . from example of saints in all ages : david faith , psalm . when his frame is most tender , verse . i have said . i will keep thy words . and thereafter , verse . i have sworn , 〈◊〉 well perform it , that i w●ll keep thy righteous judgements . for , saying and swearing to god are near the same ; and who sincerely say in secret , may in some cases also articulatly swear . . from the end of vows , which is to bind us to something the more straitly , and to evidence our greater desire and willingness to be so bound : and therefore they being midses , for that end ; when the end is in a special manner called for : and may , in all probability , be the better obtained , by the use of this mean : then is it called for also , and cannot be omitted . . from the lords gracious accepting of such engagements and vows , and approving of them . . from the several promise and prophecies of them , as commendable and good service , from men to god , under the gospel , isai . . . and . jer. . , . isai . . . so then , i say , . in some cases ; to wit , when it glorifieth god , and edifieth others ; or is profitable to our selves : but if it thwart with any of these , there is a failing : or when some pressure of spirit , or cogent reason , putteth us not to it , or some great need calleth for it ; ( as abraham , for the weighty reason , expressed by himself , gen. . swore he would take none of the spoil , he had rescued from the kings overcome by him : ) for we are not alwayes called to it . . i say , not in all things : because the matter of a vow , must be one of these two : either , . some commanded duty , as jacob ▪ vow , genes . . and davids , psalm . . were : or . something that relateth to worship : or may further some commanded duty , or prevent some sin , to which we are given , and much inclined : as suppose a man should engage himself to rise sooner in the morning , that he might the more effectually cross the lust of his laziness , and to keep more at home , the better to prevent the snare of evil , and loose-company : it is not house-keeping simply , or rising soon , that is the matter of his vow : but as they relate unto , or are made use of for such ends : therefore vows can onely be made to god alone , ps . . . and ps . . . . i say , rightly gone about : that is , . deliberately , and judiciously ; for ignorance , haste , and rashness will spill all . . with humility , and due sense of our own corruption , which maketh us ( alace ! ) to stand in need of such bands to keep it in , and of such up-stirrings and excitments to duty . . with fear , singleness , and zeal for god ; with love to his honour , and to true holiness : not for our selfends , to gratifie an humour or passion , or in fits of conviction , to stop the mouth of a challenge , and so put it by . . the vow would be heartily , and chearfully undertaken , not as a piece of bondage , but of liberty , that we may be thereby indeed ingaged unto the lord having no hink or hesitation ; nor reservation in the making of it : what can be expected as to the performance , if therebe hesitation , in the very undertaking ? . there should be much denyedness in it . . to our selves . . to the oath as not accounting our selves to be more religious by it ; or more pleasing to god , as if it merited somewhat ; nor yet more strengthned by making of it , but more ingaged to perform , and keep what we have vowed . . there should be diligence in doing , going on , and helping and inciting others to joyne with us ; that so it may through grace be made irrevocable , which is the practise of the people of god , jer. . , . . there should be ingaging , in the lively exercise of faith ; drawing strength from jesus christ , according to his own promise ; and of our selves to make use of him , for that end : yea , that should be laid for the foundation of our undertaking : therefore every such ingaging , is a covenanting with god , and there is no covenanting with him , but by interposing of jesus christ , both for the procuring of pardon for by-past failings and guilt ; and for grace and strength , to perform , called for , and ingaged into duties , for the future . see a frame of spirit fit for covenanting , when seriously and suitably gone about . jer. . , . concerning these ingagements , we say . . that they are of themselves obligatory , and binding to those who come under them , as numb . . , . vowing is called the binding of a mans soul ; and psalm . . its said , thy vows are upon me , o lord , as pressing him with a weight , till they were payed . if it be asked , . how vows bind ? we answer , . in moral duties , they make the obligation no greater ; for , they being laid on by the command of god , and having his authority , there can be no addition to that in it self : but there is a two-fold addition . . in respect of us ; so that though the obligation be not greater in it self , yet we joyn our approbation or consent unto that , whereby , as by a positive super-added voluntary consent , we bind our selves ; so that in some respect we have two bonds ( the law , and our oath both ) for one . . though it make not the former obligation , to bind more strongly in it self ; yet it maketh that obligation to have a more deep impression upon us ; so that a man , by vow bound to a commanded duty , will think himself more bound to it , then before ; and that command will have a deeper impression , and more weight on him , to perswade him to do , and to challenge him when he hath omitted , then before . again , in things that are meerly accessories to a religious end , as extrinsick means ; for instance , fasting , staying at home , &c. vowing , never maketh the doing of these of themselves , to be acts of religious worship ; but it maketh our keeping of them to be by a religious tye : so that without prophanity they cannot be altered , out of the case of necessity . if it be asked , . what is to be thought of our common and ordinary ingagements . . by baptism . . at the lords supper . . by oaths in covenants . . ingagements in private to god by vows , purposes , promises , resolutions , in thoughts within ; or expressed in prayer : ( i suppose it doth not a little concern all of you to know , how they bind and when they are broken . ) we answer . . that , all these are binding , and still accounted so , ( psal . . , psal . . ) is not to be doubted , yea binding in an eminent degree , as being made to god and not only before him : the nature of the thing and our consent also bindeth , for , . if interposing the name of god to men doth bind , much more to god : . if a promise solemnly ratifyed bind to men , much more to god. hence . our , obligations in baptism , and the lords-supper , receive strength and conviction against us from the covenant , which we solemnly ratifie and renew with god therein , and that before the world : and our breach of these vows is charged on us by the lord , as an open breach of his covenant ; the obligation whereof is pleaded from them , genesis , , verse . and . and elsewhere . . yet do they not bind absolutely , as the duty lyeth upon us and as we should aim at it ; for though we be bound by the law to be perfectly holy , and without sin ; yet doth not a vow so tye us , or that obligation is not from our vow , but from the law ; because our vow is to be understood , . with respect to our nature , now corrupt and sinful : and therefore to vow , absolutely , to be without sin , or absolutely to abstain from it , is injurious and impossible , . with respect to our aim and desire . , with respect to our not approving , or dis approving onr selves in any thing , wherein we come short . . in respect of the obligation to endeavour it , which is , alway , and by all suitable means to presse at it , and to leave nothing undone , which may further it : so then . they do not bind absolutely or simply , but respectively . . not as to the victory , but as to the wrestling and fighting for victory . . not as to the event , but as to the means which are in our power ; and therefore some plead , that they had not broken covenant , though they had sins , psal . . . though they bind not simply or absolutely , ( and are not therefore to be so taken or understood ) yet they tye absolutely , . to the main of having god ours in christ . . in other things , thus : . they tye us to live in no known sin , especially outward sins and to delight in none . . to omit no known duty , but to essay the doing of it . . as to the maner , to essay it seriously ; so that though a man cannot swear , that he shall have no corruption in him , while he is upon earth : yet in so far he may ▪ as . not to approve of it . . to leave no means unessayed , consisting in his knowledge , that may help to mortifie it . . seriously , and in good earnest , to be aiming at the mortification of it , in the use of these . and so this tye of a vow is , . as far as in us lyeth . . as universal as the duty is . . constant and always binding . . when it 's taken on , we should not let it lye on , ( to say so ) till the sun go down , but endeavour that we may be free of it ; it bindeth us to quit sin , as well as to eschew it . it reaches not all infirmities , to make them breaches ; but known sins , or the least sins stuck to . . concerning these vows , we say ; that the breach of them is a very great sin , and doth much more aggravate sin , where it is , then where it is not ▪ so that the sins of christians against baptism , communions , oaths in covenants , secret ingagements , resolutions , and promises to god , are much greater then the sins of others . hence the lord chargeth israel with covenant ▪ breaking , by vertue of their circumcision which they had received as a seal thereof , and aggravateth all their sins by that , and looketh on them in that respect as singularly sinful , deut. . . jer. . . &c. which could not so well be , if there were not some peculiarity in that obligation . our baptism , doubtless , is no less binding unto us , nor the breach of our baptisme vows less sinful , col. . , . neither can there be any reason given , why the breach of an oath to man , should be charged on a person , as a sin and infamy ; and the breach of an oath to god , not be much more charged so . oh! take notice then , ye who sin willingly , who drink , swear , omit prayer ; let your minds wander , and study not holiness in good earnest , that your sins have these aggravations to make them horrible , infamous , and inexcusable . . there is manifest perjury against the oath of god , which even according to the pharisees doctrine , matth. . . was abominable : thou shalt not ( say they ) forswear thy self , but shalt pay or perform thy oath to the lord. . there is unfaithful dealing , and abominable treachery , to break under trust , and to keep no ingagement to him. . there is not onely perjury , and treachery simply ; but towards god. which is more , and draweth a great deal deeper , then towards any other . it 's dreadful to deal unfaithfully , treacherously , and perjuriously with him. . all this is in things that are very equitable and much for your own good , which maketh no small aggravation . . this is done not onely against promises , but against many promises , and many other bands . . that it s often and in many things that you sin against these promises . . that sin is little resented or laid to heart on this consideration , and as so aggravated . if it be said , then it is better to make no promises at all , then to come under such aggravations of guilt by breaches of them , for none keep them exactly : and so men must needs be in great and continual disquietness and anxiety while under them ; were it not better , then , to be doing without promising ? answ . . it is not free to us , not to make them more then it is to break them , or not to keep them ; and when we are called to make such promises , and make them not , it becometh sin to us as was said . it s not free to us , whether we shall be baptised , &c. communicate , &c. or not ; therefore , whosoever would not so engage , were to be censured and punished as utter despisers of the lords covenant , genes . . , &c. and exod. . . they , who refuse to take them , say themselves open to the temptation of being more easily prevailed with , not to perform these duties , or of being sooner ins●ared in such sins , because they are not formally engaged by vow against them , & so they make themselves culpably accessory to the strengthening of tentation , and weakning of resolution ; to the contrary whereof , they are no doubt obliged . . if you intend indeed to perform these duties , then ye may ingage to do so ; but if ye will not so much as promise and engage to do them , it cannot be expected in reason that ye will do them ; especially considering that even these who honestly promise and ingage , do yet notwithstanding , find a great difficulty to do and perform . o take heed that you be not , by your refusing to engage , making a back-door for your selves to go out from your duty , that so you may the more easily , and with the less challenge , shift it . if it be yet said , that the sin of simple omitting the duty , is less then the omitting of it after engagements and vows to the contrary . answ . . it is not so to a christian , who is called to engage himself : yea , who by baptisme is already ingaged ; for . the man that neither ingageth to do , nor doth the duty , faileth twice , whereas he that ingageth and performeth not , faileth but once : though that once failing , is , by its being cross to his ingagement , not a little aggravated ; so that in some respect each fault or failing exceedeth the other : the one is a greater sin considered in it self , but the other is greater considered complexly . . the man that ingageth not , is more accessory to his own falling , in respect that he used not that mean to prevent it ; yet the other when fallen , is more guilty , in respect of the breach of his ingagement . . the man that will not ingage , bringeth him elf under a necessity of finning ; for if he perform not , he faileth twice , as is said ; if he perform , he faileth , because he ingaged not when he was called to it , so his performing is not the performing of a vow to god , who requireth promising , in some cases at least , as well as performing . . the man that promiseth and voweth , and also performeth what he promised and vowed , his performing is so much the more acceptable , as it proceedeth not only from the awe of a command , but from a spontaneous and free-will offering of it to god , and so is both obedience to a command , and the performance of a vow ; for thus , he chooseth obedience , as it is psalm . . it is not so with the other , whether he perform it or not , though we think , that god often letteth the man fall that will not ingage , because he sayeth by his refusal that he trusteth not to god for the performance , otherwise he would ingage and undertake on his account also ; he sayeth withal , that he aimeth to perform , onely because he cannot eschew it : and if he could shake off , and be freed from that obligation to holiness ▪ that he would not out of respect to god , or love to holiness , take on a new one . . the man that ingageth not , sinneth more unexcusably in that he will not do that which is the lesser , and in his power . the less and more easie a thing it be to promise and ingage ( as it is no doubt more easie then to perform ) the omission of it is the greater sin , and more inexcusable . the case is indeed , as to heathens , otherwise , who were never thus engaged , nor called to engage themselves ; but unto christians it will be no excuse . if it be replyed that this is very hard ; for then no christian will be free of perjury , not have peace . answ . . i grant the case is hard , and the strait great ; but it is such as floweth from our own corruption in this , as in other duties and parts of holiness : for as the law is holy , just , and good , rom. . and is not to be blamed as accessory to our sin ; so she vow is holy , just , and good , and is not to be blamed , if in the circumstances right , because of our breach . . as i think , it is hard to keep our selves free of sin ▪ even against light , so i think it is a difficulty to be kept ●ree of this aggravation of sin , to wit , of committing it against our engagements ; and therefore ( as the manner of the people of god is ) i think it safest to take with these aggravations of our sins , as chief parts of them ( to speak so ) and to take them with the rest to jesus christ , that we may obtain pardon of them through him , and to maintain our peace rather by often washing our selves from the filth of breaking , then by pleading no breach at all . . yet may christians ( even as in other duties of holiness ) in their vows and promises to god , have peace , and say , in a gospel-sense , we have not turned back from thee , not dealt falsly in thy covenant , as it is psalm . , . which certainly implyeth not absolute holiness , or exact performance of all the articles of the cove●●●t ▪ but that . in the great and main articles , they were honest , and did not put another god in his room to provoke him to jealousie . . that they intended truly the keeping of all , and said nothing by their profession or engagements , which they minded not to perform . . that they had some testimony as to what was past , that they had in some measure walked according to their engagements , and had left nothing undone , at least willingly , and with approbation of themselves therein , that might have furthered them in keeping covenant , but had stuck to him in doing and suffering honestly ; a man sincerely , and in the strength of grace studying this , may attain to such a testimony from his own conscience , and to a good measure of peace ; yea , a man that may have quietness in his performing duty upon the account of other tyes , without engaging , may also come to have quietness in his engaging to it . if then there be a necessity to engage , it may be asked , how peace may be attained in it , and how we may be helped to perform ? answ . . we should endeavour to be clear and quiet , as to the soundness of our by-past engagements , and of these we presently enter in , as to the motives , grounds , ends , and manner of engaging , that all be right there . . if any thing be seen to be wrong , it should be taken with , and mended , that we use not vows mainly to put by a challenge for the time , without any more of it . . ye should seriously mind these directions : . forget not your vows and engagements , be minding them often ▪ and thinking of them so as they may never be forgotten , jerem. . , . . defer not to pay them , eccles . . . deut. . . delayes make the impression of the weight of the vow , & of the dread of him to whom it is made , much to wear out : and taking liberty to be stack in paying of it , for , but for this once , or for a little while , is a direct breach of it self , and maketh way for more . . keep in mind , and entertain such a frame of spirit as ye were in when they were at first made ▪ such humility , tenderness , awe of god , &c. we often , alace ! take on vows in a good frame , to be on the matter a sort of excuse for us in letting such a frame go , or at least to ease us a little for the time , as if engaging were performance , which is not the least part of the deceit of our hearts . . the performance of the thing would be followed as it is undertaken ▪ to wit , in the strength of grace , and by virtue of life derived from jesus christ , quickning and strengthening us both as promising and performing . . we should be often considering the fearfulness of the sin of breaking , and examining our selves about our keeping of them ; making breaches , that are particularly observed , the matter of confession to god , and of serious repentance before him . if we would suffer these things to sink down deep in us as in the sight of god , this no doubt would make them have a quite other impression . . we should still keep the knot fast , and if one promise or resolution seem to be loosed ▪ we should forthwith cast another ▪ or if one obligation given , seem to be weakned , we should give another , that there may be still some obligation standing over our heads ; and following engagements , not formally , but soberly and seriously renewed , may be made use of to bind on the former upon us , and to make them more effectual , so say they ▪ jerem. . , . going , and weeping as they go , c●me let us ●oyn our selves unto the lord in a perpetual covenant , never to be forgotten . this is to be understood mostly , if not only , of private engagements ; as for publick solemn oaths and covenants , we neither find in scripture that they have been frequent ▪ but on some great and very grave occasion ; neither could they well be , ( so great multitudes engaging in them ) without diminishing from the weight of them , and so without wronging of gods name . . we should by no means suffer breaches , though never so small , to lye long on , but should get us to the fountain with them , as foul and loathsome , lest they bring on more and greater . now then try perjury and breach of vows and oaths to god. . in baptism , which extendeth to engage professing believers to the mortification of sin , and to the study of holiness as to both tables of the law , and to a conversation as becometh the gospel . . in , and at communions , where the same covenant is sealed . . in your oaths solemnly taken in covenants . . in your more private engagements to g●d , and for him to others . beside these which are common , some come under particular oaths and engagements by vertue of their stations ; as ministers , elders , magistrates , for the faithful discharge of their respective duties ; some by their relations , office , and place , as husbands and wives each to other ; as parents in reference to their children , to bring them up in the nurture and admonition of the lord , and in his fear ; some by vertue of their common trades and callings have come under particular oaths to such and such incorporations , trades , &c. and some on more particular occasions have come under engagements : o look well what you do , and have done : there will , i fear , many be found perjured , i do not here speak of every particular infirmity , but certainly there is sin against god , and perjury before him which cannot easily , if at all , be interpreted so with men ; in which respect , mal. . the lord condemned putting away an innocent wife , even though it seemed to have a permission by law ▪ in these things when men do not what they may do , or if there be yet more in their power then is done , or if the obligation of the oath on them awe them not , or weight them not , it cannot but be ● prophaning of the lords oath : many , alace , according to their several relations and stations , are found guilty here , who have little or no awe of god on them in these things . in sum , this command is broken these three wayes , in reference to such engagements : . in shunning to make them when we are called to it . . in not making them rightly . . in not performing of them when made ; and it bi●deth . absolutely to many things , which cannot come within the compass of ordinary infirmity . . to eschew all known sinful deeds , as swearing , and what may be inductive to it , drunkenness , unlawful gaming , needless contentions , &c. . to do all outward duties , as to read , hear , pray ▪ &c. . to do them as seriously as we may . . not to lye in any seen or known sin here forbidden , not to delay repentance , though for never so little a while ; it dispenseth not at all here , because these are in our power , and when we fail , it is not out of ordinary infirmity . beside what is said , there are yet two wayes of taking or using the name of god , which are ●ib or of kin to oaths ; the . is that of appealing to god to judge , as david did , that god might judge betwixt him and persecuting saul , sam. ● . ● . the second is that of attesting god , thus , the lord knoweth , god is my witness , my witness is in heaven , &c. as joh doth , chap. . . and paul , rom. . . these are lawful when called unto and rightly gone about , but when abused in rash precipitant , passionate appeals , or in unjust matter , as sarahs was ▪ genes . . and in rash unnecessary attestations , or in triffling matter ; they are more then an ordinary taking of gods name in vain ; and therefore should never lightly be interposed and made use of . the great breach of this command is blasphemy , though perjury be most direct . that we may see how this sin is fallen into , we shal . define it ; . divide or distinguish it , which we shall find to be exceeding broad ▪ blasphemy then against god , ( as the word beareth ) is a wronging of gods holy majesty by some reproachfull speeches or expressions , uttered to his disgrace ▪ we say uttered , because that which is in the heart is most part atheism , and infidelity , and so belongeth to the first command . of this there are three sorts , or there are three wayes whereby men fall into it : . when any thing unbecoming god , is in word attributed to him , is unjust , unholy , unmercyful , &c. such as that complaint , ezek. . . the wayes of the lord are not equal . . when what is due to him is denyed him ; as when he is said , not to be eternal , omniscient , almighty , &c. as he was by proud pharaoh , and railing ra●shaketh in his masters name , who most insolently talked at that high rate of blasphemy , who is the lord that i should they his voyce ? &c. who is the lord that is able to deliver you out of my hand ? exod. ● . isai . . . . . when what is due to god is attributed to a creature , or arrogated by a creature ; thus the jews charged christ as guilty of blasphemy , luke . . and john . . ( supposing him to be a creature ) because he forgave sins , and called himself god ; of this sort of blasphemy , as to some degree of it , is the commending or crying up our own or others parts , pains , wit , &c. for attaining , effecting , and bringing to pass of somewhat to the prejudice of divine providence ; so those of zidon did to herod , acts . . and thus often men make mediators and saviours , as it were of themselves and of other men . . this blasphemy may either be immediately and directly against god himself , or any of the persons of the blessed godhead ; or mediately and indirectly against him , when it is against his ordinances of the word , prayer . sacraments , &c. by vilifying them in expressions , or against his people , or the work of his spirit in them : he is indirectly blasphemed in them when they or it , are mocked ; as when pauls much learning in the gospel is called madness , or when real and serious religion , repentance , or holiness , are called conceitedness , pride , preciseness , fancy , &c. . blasphemy may be considered , either as it is deliberate and purposed as in the pharisees ; or . as it is out of infirmity , rashness , and unwatch●ulness , over ▪ expressions : or . out of ignorance , as paul was a blasphemer before his conversion , tim. . . it may be considered , . as against the father . . as against the son. . as against the holy ghost : all are spoken of , matth. . and mark . . blasphemy against the father is that which striketh either against the godhead simply ; or any of the attributes which are due to god , and so it s against all the persons in common ; or against the trinity of persons when it is denyed , and so that relation of father in the godhead is blasphemed . . blasphemy against the son , is when either his godhead in the eternity of it is denyed , as it was by the phetini●●s and a●ians ; or when the distinction of his natures in their respective true properties retained by each nature is denyed ; or when he is denyed in his offices , as if he did not satisfie divine justice for the sins of the elect as a priest , which is done by the socinians ; or , as if he had not a kingdom or authority : or when other mediators , or other satisfactions to justice are set up and put in his room ; or when another head and husband to the church , prince , or pope ; or another word then what is written are made and obtruded upon her ▪ and the like , whereof there are many in popery , in which respect antichrist is said to have many names of blasphemy , rev. . . blasphemy against the spirit may be considered , either as it is against the third person of the godhead , and so it is against the trinity ; and was that errour peculiar to mac●do●ius , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or pugnantes contr● spiritual ; that is , fighters against the spirit ; or it may be considered as it looketh especially to the operation , or work of that spirit in a mans self , and so it is that peculiar blasphemy spoken of , matth. . . which when all other blasphemies are declared to be pardonable , is said never to be pardoned . ●his is the highest degree of blasphemy , which may be so , . in that it is not at any time fallen into by a believer or an elect. . that it is not often fallen into , even by others that are reprobates . . that it is hardly known to the person himself that is guilty of it , but much less to others . . that it is never repented of , and ( we think ) doth never affect , because it is never pardoned ; all other sins are pardonable , and many are actually pardoned . . this sin then is not every sin , though all sins grieve the spirit , ephes . . . nor . is it any sin of infirmity , or of ignorance , even such as pauls was : nor . is it any sin ( even though against knowledge ) committed against the second table of the law , such as david fell into , and may be pardoned : nor . is it every sin that is against christ and clear light , for peter denyed him , but it was of infirmity , matth. . ● . but this sin is . in the main of the gospel , and as to its saving work . . it is not only against light , but against the spirits present testifying of it , or bearing witness to it , and after fore-going convictions yielded unto in some measure , and sticking or lying on as weighty , and making the conscience to challenge , as may be gathered from hebr. . . it is not in one particular sin or act , but in a total and resolute opposing of the truth , whereof men are convinced , seeking to bear it down in others , and to extirpate it out of the world , as the pharisees did , matth. . who not onely rejected christ as to themselves , but opposed him in all others , and sought utterly to undo the truth ; this is the heir , come let us kill him , say they . . this opposition flows from malice against the truth , hatred of it , and from accounting it a thing unworthy to be in the world ; not out of fear or infirmity , or from mistake , but out of envy and despight at it for it self : on this account the lord objecteth it to the pharisees , john . . but now they have both seen and hated me , and my father , and matth. . . it is universal against every thing of the spirit , and obstinately constant , without any relenting , grief , or fear , except onely left it attain not its end : the fear of that tormenteth it ; but its malice and hatred groweth , as it is marred or obstructed , being deliberately begun and prosecuted . . it has in it a special contempt of , and disdain at those special means and works of the spirit , whereby a sinner is reclaimed , as convictions , repentance , renewing again to it , &c. thus hebr. . . it doth despight to the spirit , and to jesus christ , as to any application ; it contemptuously rejecteth him and his satisfaction , and any glance of the spirit that beareth that in ; simple contempt , through ignorance and infirmity , is against the son , but this which is thus qualified , is against the spirit , and is never to be pardoned ; the first is against the object christ , but the second is against him who is , or him as born in on sinners by the spirit , and as contemned by them after their being under these convictions , and acknowledging of them ; this irremissibleness , is not simply that the sin shall not be pardoned , for so many sins are to the reprobates ; nor yet simply , because it endeth in final impenitency ( though that be with it too ) since many sins are followed by that also : but we conceive it to be in these : . that seeing this sin ( which can be said of no other sin ) doth willfully , and out of despight , reject christ , there can be no other sacrifice gotten to expiate it , hebr. . ● . there remaineth no more ●●crifice for it , and though the person after the first commission of it may be keeped a while in the land of the living , yet the nature of that sin being to grow in malice , and to reject that remedy there being no other , and this being still willfully and maliciously rejected , availeth them not ; so their sin is never pardoned . . that the person guilty of this sin cannot be renued by repentance , the heart of him suppressing that work maliciously ; this impossibility is not from the inefficacy of grace , but from the order which god hath laid down in the working of repentance , and in the pardoning of the penitent ; so that as he will pardon none but repenting believers , so he will work repentance in none but in those who yield , through grace , to his spirits work. . that god in justice hath sentenced that sin with impenitency , and unpardonableness , making that one sin thus capital and unpardonable ; thereby to scare the more from thwarting with his spirit , he has denyed ever to give them that are guilty of it , repentance , and hath said , that he will plague them with spiritual impenitency unto the end . fifthly , blasphemy may be considered as it is . . doctrinal , or maintained by some men in their tenents , such were those of the old hereticks , such are those of the pelagians , papists , and arminians , as to the nature of providence , and the work of grace upon hearts , or . as it is in expressions indeliberately brought forth , or . in oaths , as when men swear by the wounds , blood , soul , &c. of our blessed lord , which as they are horrible to hear , so is it reproachful to his majesty , that these should be so abused , or . in deeds . writing , painting , acting , representing any thing derogatory to him , which are also charged with blasphemy , in abusing gods name to such ends . . it may be in a high degree , when men act such a blasphemy , or consequently when they punish it not , when we do not rent our cloaths ( as it were ) at the hearing and seeing such things in testimony of our sorrow and detestation ( which was the sin of the princes , jerem. . verse , . who though they were some-what displeased , yet they had not zeal vigorous against that wicked deed of the king : ) when we have not suitable hatred against such & such blasphemous doctrines , rev. . . much more if we extenuat● them defend them , or plead for them , or . it may be either , as we are guilty of it by our own deeds , or when we make our selves guilty of the blasphemy of others , as having sinfully occasioned it to them , tempted them to it , and laid such and such a stumbling before them , as is said of david , sam. . . and of the jews , rom . . that they caused others to blaspheme the name of god because of them ▪ thus christians , especially those who have a profession beyond ordinary , and particularly wives and servants , by their miscarriages become guilty of the blasphemy of others , against godliness , and such and such duties of religion , because they give occasion to it , though that make it not a whit the less fault to them that blaspheme : see that casten up to his people , ezek. . . ● . o how tender should professors be in this matter ! lest ungodly men get occasion to speak ill , who lye a● the wait to catch all advantages to fortifie themselves in their natural prejudice a● godliness , and draw their conclusions from miscarriages , not so much against the particular persons miscarrying , as against the way of god , and the whole generation of the godly . there are these things especially that make others blaspheme , . some gross out ▪ breaking as david ▪ adultery , . pride , passion and contention amongst godly men , when they walk as men , cor. . and . and contentiously , corinth . . , covetonsness and earthly-mindedness , . manifest unsingleness , and self designs , driven under a cloak of religion , which maketh them call all that are religious , cheats , . sinful shunning ; and shifting off suffering , . undutifulness of inferiors in the several duties of their relations to superiours , as of wives to husbands , of servants to masters , of subjects to magistrates , pet. . . tit. . . . . . following of errours by professors , pet. . . . blasphemy , may be considered either as it is , here in the way by men living , or as it is by them in the place of torment ; who keeping still , no doubt their former wicked nature and corruption , and not considering god. as he is in himself but as they feel him in the severity of his justice punishing them , cannot have good thoughts of him , but will fret at his power and justice ▪ which they cannot get free of , though it is like , after their sentence is past , this is to be considered , as a part of their cursed estate ▪ and doth increase meritoriously their judgment , as blasphemy in the way did . these wayes of breaking this command spoken unto are more gross and extraordinary : we should now speak a word to such as are more common in our practise , and these are of two sorts . the first is more gross , when the name of god , or any thing bearing the name of god as his ordinances . word , sacraments , prayer , &c. are prophaned , out of duty . this is done . . when these are mocked , or scorned , which is a high degree of prophaning his name , . when the scripture-phrases , expressions , or terms are baffled ( to speak so ) to our sinful scoffing , jeibing , and geiring of others , though we do not directly mock or geir at the scripture it self . , when in ordinary discourse , and unnecessarily , gods name is used , though we intend not swearing , neither think that we do swear . . when ordinarily upon such and such occasions ▪ the lords name is used in irreverent , and unwarrantable exclamations , as , o lord , o god , what is this or that , &c. i hope in god , or trust in god to see such a thing , &c. and possibly sometimes in passion . . when it is used in way of by-word , or of certain irreverent prayers , when a person is troubled and grieved , and would express that passion at some thing that falleth out not desired , god help me , god save me , what is that ? what mean ye ? god forgive me , god bless me , for gods blessing do such a thing : if god will , in gods strength , and i trust in god , &c. i shall do such and such a thing : for gods sake do this or that , &c. . when it is used in meer complements , god keep you , god be with you , god bless you , &c. which , with many , are too ordinary complements . . when it is used lightly in way of asseveration and indirect swearing , god a bit , god have me , if it be so , &c. . when it is used in a senseless and superstitious custome , upon such and such particular occasions , as when men say , o , god be blessed , and god bless at sternutation or neesing ( which plinius reporteth to have been used by heathens , and particularly by tiberius , who was none of the most religious men ) god be here , god be in this house , when one entereth into a house ; or when the clock striketh . the second way ( which is less gross , but more ordinary ) whereby we fail in reference to this command , is in lawful and necessary duties of worship , by sinful and unprofitable discharging of these ; whereby the name of god is often taken in vain , and his holiness which he loveth prophaned : this fault and failing is two wayes fallen into . . in respect of the manner of going about such ordinances or duties of worship . . when the lord is not sanctified in them , nor the rule and manner prescribed by him , kept ; this way , sinned nadab and abihu , levit. . by their offering of strange fire . the lord complaineth of israel as guilty of this , esai . ● . compared with matth. . . . while they drew near with their lips , and their hearts were far away , they worship me in vain , saith the lord , teaching for doctrines the commandments of men . . when men use not such ordinances , and perform not such duties profitably , when prayer , reading of the scripture , sacrament , sermons , &c. want their native fruit , then his name is taken in vain , and in that respect his ordinances frustrated and made , as if they had not been used or performed , so cor. . . to receive the grace of god in vain , is to miss or let go the benefit of it , and to frustrate and disappoint our selves of the native end and use of it ; this is the first way in respect of which our duties are in vain as to god , so as he will no● regard them . the second way is as to our selves , and here again we may consider the taking of the lords name in vain , in ordinances and duties two wayes , either . simply , where there is no honesty at all in them , not fruit from them , but meer hypocrisie , or at least hypocrisie in such particular acts. or . when it is comparative , that is , though there may be some reality and fruit , yet considering what it should be ; yea , considering what means the person hath , there is a great defect as to that which should and might have been ; thus were the hebrews challenged , hebr. . . not that they were altogether fruitless , but that they were not so fruitful as under , and by such means they might have been , and that therefore they had in a great part used them and received them in vain ; this may and often doth befall even those who have some measure of sincerity , yet fall far short of what they might have attained of the knowledge of god , and of other blessed fruits by the right improvement of the means they had . we may add a third way how his name is taken in vain , and that in respect o● it self , or of the ordinance or duty ; what indeed it is , and in respect of what it appeareth to be , when the shew is much more than the substance ; and when the sincerity , reality , and inward reverence and esteem of our heart in nameing god , keepeth no just proportion with the words of our mouth , and our large external profession ; thus did the pharises , and thus do all hypocrits take and bear gods name in vain , not being at all answerable to what they seem to be ; thi● may be also in others comparatively , in respect , . of the law. . in respect of the means we have , . in respect of our profession . that our conviction may be the clearer , let us see what belongeth to the righ● going about of duty , or to the suitable mentioning of the lords name , the want whereof , or any part thereof maketh us more or less guilty of taking it in vain . then there is a necessity that we propose a good and right end , and al●● singly at it ; for if all things should be done to gods glory , this of the naming of the lord should be in a special manner so : this is a mans call to pray , preach ▪ hear , &c. to wit , the concernment of gods name , that is , . that god may be honoured . . that we our selves , or others may be edified . . that a command may be obeyed in the conscience of duty ; those then who adventure to profess or name god , or to go about any ordinance , seeking themselves and not the lord , as is supposed men may do , cor. . . . out of envy ▪ as they did of whom paul speaketh , phil. . , . , to be honoured of men , as the pharisees designed by their long prayers . . for the fashion , or out of meer custome . . for making peace with god , by mentioning his name so often in ordinances , mis-regarding and taking no notice of the mediator in the mean time : these i say and such like will meet with that sad word , in vain doy worship me . . there is a necessity of a good principle in naming the lord ( to speak so ) both of a moral and physical principle : the moral , is conscience , and not custome , which falleth in with the end , the physical is the holy ghost , cor. . . no man calleth jesus lord , but by the holy ghost . . a renewed heart , thus duties must be done with the spirit , as well as with the understanding . sincerity , as to the exercise even of the natural faculties ; thus what ever unrenewed men speak in duty , without the spirits influence and exercise of grace , they make themselves guilty in it ; and , when they say , what in sincerity they think not . . it is necessary that that principle act in the right manner , that is , , sincerely . josh . . . . in fear and reverence , eccl. . , . . with faith an drespect to jesus christ , heb. . . . with judgment and understanding . to speak of him , not knowing what we say , or to whom we speak , wrongeth him : thus ignorant , passionate , rash , irreverent and inadvertent mentioning of god , or medling with any ordinance or duty , wrongeth him , and is a bringing of vain oblations , which he expresly forbiddeth , esa . . . . when ever we make mention of god , we should study to be in case to mention him as ours , as our god and father in christ , in all ordinances and duties , that is , . taking up our natural distance . . looking to christ for removing of it . . resting on him , and making use of him for that end . . delighting in the mentioning of god as ours . . with thanksgiving and blessing , when ever he is named , as the apostle often doth . . it is required in respect of the use , fruit , and effect , that something which is profitable may remain and stick with us , according to the nature of the duty which is gone about , or the way of mentioning god , such as some conviction and testimony of the conscience . . that gods honour ; . the edification of others in way of instruction , or conviction , or of reproof , or of comfort , &c. . my own edification and spiritual advantage , or , . my own exoneration and peace , as to the performance of such a duty , were in some measure of singleness aimed at and endeavoured ; and as there is a missing of any of these , repentance should be exercised , and faith for pardon ; some fruit , some sense , some lesson , some discoveries , some convictions , &c. would be sought after to remain . when these or any of these , ( if all the rest of them can be altogether without one ) are wanting , this command is simply broken ; if in part they be wanting , it is comparatively more or less broken . let us then take a view in particulars . . look to our profession , oh! what emptiness is there , much more appearance and shew , then reality and substance ? yea , what desiring to seem something , rather then to be ? if our professions ( who are least in them ) were met and measured by our reality , o how lamentable vast a disproportion would be found ? the one would be quickly found much broader and longer then the other , the outer-half much bagged as it were , being a great deal larger then the inner , even where there is most sincerity and reality . . look through publick duties , if there be not much taking of gods name in vain , in hearing , praying , praising , using the sacraments , &c. and if so , o what a libell might be drawn up against us from every sabbath , prayer , sermon , &c. whereof we often cannot tell what fruit remaineth , except it be sin , guilt , and hardness ; and therefore doubtless his name is much taken in vain in them . . look through private duties in families , reading , praying , singing , conferring , catechifing , saying grace , or seeking a blessing , and giving thanks at table ; how little regard is often had to the name of the lord in these ? and how little care and pains is taken to walk by the former rules in them ? . look through secret duties , betwixt god and you , how ye pray in secret before god : ah! often so , as ye would be ashamed to pray before men ; how do ye read , meditate , &c. in secret ? how do ye joyn in prayer with others ? which in some respect is secret ; god knoweth how poorly we acquit our selves in these ordinarily , and how much we take his name in vain in them . . look through occasional duties , wherein ye have occasion to make mention of god with or to others , as when upon any emergent of providence , we will say , it is gods will , god hath done it , god is good and merciful , &c. or in any particular duty of christian communion , in instructing , comforting , admonishing , or convincing of others , or debating with them ; how often , when the scripture , and the name of god will be in our mouths : in these , and the matter of debate may fall to be some of his ordinances , will there be but very little reverence and respect to god in our hearts ? . consider how this sin of taking his name in vain is fallen in by writing , not only when treatises are written , but almost in every epistle or letter , there will be found some prayer or wish , for fashion-sake , wherein there is but little conscience made to have the heart joyning in it ; how much irreverent using of the scripture and of gods name , is there in writing of letters , particularly of burial-letters , thus . it hath pleased the lord , it hath seemed good to god , it hath pleased god or the almighty , &c. i am not condemning the thing simply , but our way of abusing it , . look through accidental mentioning of god ( if we may say so ) in saluttations , god save you , god be with you ; in prayers for children , evidencing rather our fondness on them thereby , then our love and reverence to the name of god ; for such as are in any present hazard , god save ; for any favour , curtesie or complement , god bless ; these are good ( as the apostle saith of the law ) if used lawfully , but they are often sinfully , rashly , ignorantly , yea prophanely abused , we having often more respect to them we speak unto , then unto god. i would not condemn the use of them being duties , but exhort you to gard against the abuse , and to use a grave , reverent , understanding , and sensible way of expressing of them , or of any thing like them . . consider narrations of scripture-stories , or other stories , questions , tales , &c. wherein the name of god is mentioned , and possibly when we tell them , to make a sport of them , and to make merry with them ; how often is his blessed name taken in vain in them ? certainly the mentioning of his name were often better forborn , then so irreverently used . . consider the usurping of gods attributes , or of an interest in him , rashly , as when men confidently , yet without all warrant , assert god is mine ; i trust in his mercy , sweet christ my saviour , my mediator : ah! how often is this , which is the very crown of grace , to wit , in gods doing good and shewing mercy , abused and prophaned most sinfully and shamefully ! there is one particular , which yet remaineth to be spoken of on this third command , which concerneth lots , omens , superstitious observations and such like , whereby the name of god is wronged , in being not only slighted , contemned and taken in vain in these events ( which yet are guided by him ) but the disposal of things , which is due to god , is denyed to him , and attributed to chance , luck , fortune , and such like . we shall then : . shew what lotting or lottery is . . how it concerneth this command . . distinguish lots , into several sorts . . shew what are lawful , and when they are lawful . . what are unlawful . a lot or lotting is , the committing , of the decision of some thing , in an immediate way to divine providence , without the intervening causalities , or influence , of any second cause , to sway in that decision : so that when the thing falleth out , and is decided , there can be no reason given , why it is so on mens part , but that the lord was pleased to dispose : as it was in that instance of lotting , about the election of the twelve apostle , in judas his room , acts . so from prov. . . it 's clear that that is a lot ; whereof the whole disposal is of god : and therefore it is said , chap. . . to cause contentions to cease , and to part betwixt the mighty : because none can quarrel , concerning that which man hath no hand in . a lot may be many ways appointed , either by the throw of a dice , or the like ; or by some other mean putting difference , betwixt one and other , even as men shall appoint : as when it is ; by what beast they shall first see , by what saying , or by what book they shall first hear , or look on ▪ &c. onely we think lots differ from omens , or superstitious observations , thus : . lots are to decide betwixt two ; the other are collections , which one may make concerning himself . . lots follow on some appointment that is mutual and are free ; the other may be otherwayes . that lots in the use of them , concern this command , these things will make it out several wayes . . that which putteth god to it , in an immediate way , concerneth this command , especially ; i mean , whatever putteth him to declare his mind , or reveal himself , that putteth him to it , and is a special implicite invocating of him : but lots or lotting , putteth him to it , in an immediate way ; for , . none other can dispose of them but he , prov. . . . what is discovered by those lots , is either gods mind or the devils , or is by chance ; but it cannot be any of the latter two , therefore it is the first . . it is the putting him to it , more then he is by prayer : because , . it is by an extraordinary way , and often added to prayer . . it is for the manifesting of a secret decree ; for by it , we are to understaud , what god has appointed , and eternally decreed , concerning such an event . hence it is , that in scripture , prayer is so often , if not alwayes joyned with it ; and therefore it must in a special manner belong to this command : yea , if god be slighted in it , he is wronged : if acknowledged according to his interest , he is in a special manner concerned , where he wholly ordereth the thing . . it is either a mean , appointed by him to understand his mind or not ; if appointed by him , then it is in so far his ordinance , and his name is concerned in it ; if not , then it is abused . . the medling with gods secret , or with his will , or way of revealing it in his providence , must belong to this command ; but this especially , meddleth with all these : therefore , &c. . that which cannot be gone about , but the name of the lord , is either wronged or honoured , in it : must necessarily belong to this command , for that is the scope of it : but none can lot without either depending on god , for the ordering of , and acknowledging of him in it , when it is done ; and so without honouring him , or neglecting him , and so taking his name in vain . . by miskenning his providence , and thinking to get that decided some other way . . by irreverent going about it . . by attributing it to some other thing . . by not acknowledging god in it , nor submitting to it , when done so . so then these three wayes men fail , and take gods name in vain . . before the lot. . in the time of it . . after it is past . lots , are ordinarily divided into three sorts . . divine , which are from extraordinary warrants . , devilish , wherein the devil is either invocated , or , in circumstances , the decision is put to him , and guided by him . . humane , which are ordinarily gone about amongst men . again , they are divided : . in divinatory . . consultatory , whereby men find out somewhat that is secret , as soul found out jonathan ; or are led to some duty . . divisory . by such the land of canaan was divided , joshua . . . lus●ry , or , for play : this division is large and comprehensive , and hath several steps , according to the weight of the things , as they are greater or smaller , or indifferent . conce●ning them we say : that all consultatory , and divinatory lots , except ly an extraordinary warrant ▪ are unlawfull and a tempting of god , who has now given us other wayes and means , to direct us in what is meet for 〈◊〉 to do , concerning those devilish lots , there is no question of the abominablen●ss of them ; such as fore-telling of fortunes , horo-scopes , or deaths ; the finding of things lost by naming of all suspected persons , turning the ri d e , &c. yet . we dare not condemn all divisory lots , if rightly gone about . be●ause , they are frequently made use of , in the scripture : joshua . , , and &c. acts . yea , they seem to be from the light of nature , jona . . the use of them , is moral and perpetual , prov. . . to cause contentions to cease , and to part between the mighty . . when they are rightly gone about , they are a honouring of god , and are a manifest acknowledging of his providence . i say , rightly gone about : where , . the matter should be weighty or of some consequence ; that is , it should either be weighty in it self ; or it should be so by some con equence , or inconvenience ; making a light thing in it self weighty , otherwise it is ( as swearing is , in a matter of no moment ) but a baffling of his ordinance . . it should be necessary , that is a thing , that without many inconveniences , cannot be in another way decided : otherwise to put god to reveal his mind , in an extraordinary way , when there is an ordinary at hand , is a tempting of god ; even as , to leap over a wall is , while there is an ordinary passage to go thorow by . . it should be with a due respect to god , acknowledging him , to be the decisor , calling on his name in the use of it , and looking to him for the decision , as we see almost in all lottings , and even of those heathens , jonah . . it should be gone about , in the right manner . . with reverence , as if we were to hear god pronounce the sentence , and speak his mind ; as while saul is a-taking , the people stand before the lord , sam. . , . . in the faith that god guideth it ; and so , without anxiety and fear . . in singleness , committing it to him , even in heart , as well as in appearance ; abstaining from all fraud or tricks , or any thing which may have influence , as a second cause , to mar or cast the decision ; this were a high way of mocking god , to put the decision to him , and yet to endeavour to give the answer our selves , lastly , after the lot , there should be a reverend acknowledging of gods mind , without fretting or grumbling , and a chearful submitting to it , as we see in all the cases instanced in scripture . these rules being observed , we think that for dividing of stations or charges ; or of portions , which cannot be other-ways done , without offence or prejudice ; lots may be used . yet , i would say these few things , for caution here : . ye should not in petty things use them , when the matter is of no value at all , or of very small value ; so that ye are indifferent , how it falls out : or when it is not of that weight , that ye would give an oath in it ; but rather quit it , ( and there would be here a proportion kept , ) ye should rather in such a case hazard some loss then put it to a lot , out of that reverence ye owe to gods name : all the cases in scripture are weighty : in your ordinary merchandize , i desire you to remember this : . ye should not fail to use your reason , and honest skill , more , in sharings and divisions , for preventing of a lot. folks sometimes , betake themselves to these for case , when yet their reason , rightly made use of , might bring to a satisfying decision . god hath not given reason to man in vain , or for nought : when reason then may do it ; essay it , and forbear a lot. . let it be in such a matter , and so used , as ye may seek god in it , and in-call his name by prayer : to lote in a thing , that folks will not , or dare not pray in , agreeth not with scripture examples , nor with that tenderness which a believer should have at such a time : it should then be in a thing respecting a promise . on the contrary , we may see how men fail here , . in weighty things , by not keeping the right manner before the lot , in the time of it , and after it is past , when it endeth not strife . . in trivial things , by making this too customary ; so that folk use the lot almost in every thing , making that which is extraordinary to become ordinary , contrary to the nature thereof . it is an ultimate judge and decider , even as an oath is for ending all controversies : it is like unto moses ( as one saith , ) the great matters should be reserved to it ; yea , it is greater then moses , its god himself , thus in his providence passing a decision ; the lesser things would be other wayes decided . . we may gather from what is said , what is to be thought of such games and pastimes as run on lottery ( having that for the very foundation of them ) and have an immediate dependance on providence for the issue of them . . that they are lottery cannot be denyed , for they have all that is in lotting ; there is in them a putting of things to a doubtful event as to us ; and that event is guided either by god , or by some other , and which-ever of the two , we say , it will be a breach of this command ; so trivially for our pleasure to take the name of god in vain , as many formally do ; for none can tell , how such a thing will come to pass by any reason . . that to do so , or to use a lot in this case is a sin , may also be made out clearly . . because it is against the end of lots , which is to divide or decide where there is controversie , and so it interverteth their end , and becometh sinful ; even as swearing where no controversie is , is a sin . . there is either no necessity at all to take that way , orthere is but a made-necessity of our own , it must therefore be a tempting of god ; as suppose this to be the end of lotting , to know in the upshot whether so much money should belong to you , or to me ; no doubt , that point of right to whom the money belongeth , may be decided as well at the entry ; therefore this way of decision is in vain . . that lotting which hath in it no reverence to god , but baffleth his name , nor is consistent with the right manner of lotting , cannot be lawful : but this is such : for it is not only , de facto , contrary to the former rules , but in its own nature is inconsistent with them : this is clear , . from the great frequency of lot●ing in these games . . in the little dependance on god for the event that is in them ; and indeed a spiritual frame of dependance on him , cannot well , if at all consist with them . . from its inconsistency with serious prayer : what ! can or dare men pray in earnest for gods guiding in these things , in every throw of dice , or shuffling of the cards ? or in faith expect still the revealing of his decree that way ? or when it is done , and past , can they suitably acknowledge him in it ? men dare not look so seriously on these things , yea , they know they dare not . . that way of lotting ; which cannot but occasion the wronging of the name of the lord , and his providence , cannot be right ; but this is such : for we must say , that either gods hand is not at all in such things , and so we deny his providence ; or we must say that he may be put to it , by this common and coarse way , and that in our sport , and for our pleasure in his immediate providence to declare his mind ; which is a notable baffling ( to say so ) and prophanation of his name ; hence it is that men so often swear , curse , fret , and exclaim in these games at cards , dice , &c. ( wherein chance , luck , fortune , &c. are so much looked to , and in a manner deified ) and altogether overlook and mis-regard the majesty of god , as if he had no providence at all in such things . . what is done without warrant of either scripture-precept or practise , cannot be dose in faith ? now there can be no such warrant drawn from scripture for such playes or games , the very foundation whereof is lottery , and not only accidentally and rarely incident to them , as may be on the matter to other lawful recreations , if that can be called lottery at all , which is rather an undesigned , unexpected surprizing incident of providence ; whereas in the other , the decision by a lot is designed , waited for , and all along the game referred unto , and hung upon : yea , it is insuitable and inconsistent with the scripture-way of using lot is , which is alwayes in most grave and important things ; but this way of ●sing them is manifestly to abuse them . . that which hath a native tendency to make any ordinance of god vile and contemptible , cannot be warrantable ; now that lotting in these games hath such a tendency to make the ordinance of a lot , and of prayer , which should at least be joyned with it , contemptible ; is obvious to any serious and impartial considere● of it , neither can it in reason be thought that , that which is in so sacred a manner , and with prayer to god , to be gone about in one thing , and is by him appointed for such an end as an oath is ; can warrantably be used in a manner , and for ends so vastly different from the former in an other thing . . if lots belong at all to this command , then these lotting-games are unlawful : for they cannot with any religious reason be supposed to be commanded in it , and therefore they must be forbidden . and if in trivial things lots be unlawfull , much more in such games which end not strife and contentions , but often and ordinarily begin them , and bring them to a height : and therefore do the ancients declaim against this as a sacrificing to devils , and invented by idolaters . if it be said here , that these things are thought but very little of by men : answ . it is true , and no great wonder ; for most men use but to think little of the breach of this command . yet are their breaches sinful notwithstanding ; as many take gods name in their mouth lightly , and think but little of it , and yet that maketh not their doing so , cease to be a sin . god hath added his certification here the more peremptorily for that very end , that men may not think little , or lightly of the very least breach of this command ( to let pass more grosse breaches of it . ) if it be further objected here , why may not such playes or games be used as well as other playes , wherein sometimes chance or fortune ( as they call it ) will cast the ballance ? answ . . though in those other , chance may now and then occasionally occur , yet that is but accidental , these are simply , or at least mostly guided by lotting , and immediate providences , and cannot be prevented or made to be other wayes by the best art and skill of men . . in these other games there is an intervention of second causes , and an use of mens parts ; natural and moral , for obtaining such an end ultimate ( in some respect ) and immediate ; as for example , when men strike a ball with a club , or throw a boul to a hole , they are guided therein rationally , as they are in coming down a stair ; and they act therein , as in other things by second causes and use of means , whether of body or mind ; but in these lotting-games it is not ●o , for all is cast and hung upon extraordinary providence , even as if a man , who cannot , would be take himself to swimming in , or walking upon the water , when an other betaketh himself to a bridge , or to a boat. in sum : as lots and oaths are much for one end , to wit , the ending of controversie and strife . heb. . . prov. . . so ought the same rules almost to be observed in them both . then . before the lot we should look to and follow gods call , and depend on him in it . . in the time of lotting , we should act reverently . . after the lot we should reverence the lord , and submit to the event of it as to his mind , even though our frame has not been so right : as an oath bindeth when taken in lawful matter , though there hath been rashness as to the manner , by vertue of gods name which is interposed ; so do lots . because how ever we be as to our frame , it is he who decideth as to the event ; therefore ought that decision to be looked on as most sacred ; god having thought good beside the general rules in his word to give evidence of his mind by lots , as to some particular events ; and though these games at dice or cards may in the compleat frame of them require some skill , how to manage such throws or such particular cards when a man hath gotten them ; yet that , that-throw is such , casting up so many blacks and no more , that such a man hath such cards and no other , that is meerly by immediate providence , and so must of necessity be a lot ▪ or it is by some other means which would ( if assaid ) wrong god also very much : and though skill may possibly influence the event as to the upshot of the game , yet in these throwings or shufflings the●e is no skill , or if there be any thing that is accounted art or skill , it is but deceit , seeing the scope is by these to leave it to providence in its decision . this doctrine concerning such games , was the doctrine of the ancients , who did vehemently inveigh against this sort of lottery , see cyprian de aleatoribu● , who fathereth it on zabulus and calleth it the snare of the devil , and compareth it with idolatry , so ambrose de tobia . pag. . it was also in some councils condemned , can. apost . canon . . con. trull . canon . . this hath been the constant ordinary judgement of protestant writers on this command , and some of them have written peculiar treatises to this purpose , particularly danaeus ; wherein he proveth that such lottry is unlawful in it self , and most prejudicial to men ; this is likewise the doctrine of the school-men , though none of the most rigid casuists , yea it is the doctrine of our own church , these being , as unlawful games , condemned of old ; and of late , to wit , anno . by the general assembly of glasgow , according to a former act of an assembly held at edinburgh , anno . lastly , consider for scarring from such games , these two things . . the contrary events ( that follow most ordinarily on such lottry : ) strifes and contentions are occasioned ; if not caused by them , which are ended by the other , so very different are the events . . consider that most men who use them , fall often into grosse prophaning of gods name , or into high passions at best . an omen , or sign , or token is , when men propose to and resolve with themselves ▪ that if they meet with such and such a thing , they will construct so and so of it , o● when they seek it from god for that end ; thus abrahams servant did at the well seek to know the mind of the lord , and accordingly drew conclusions about it , concerning a wife to his masters son , genes . . so did jonathan about his assaulting of the philistines , sam. . so likewise did gideon about his success against the midianites , judgs . and mary for confirmation of her faith , concerning what was told her by the angel , luke . . this is still to be understood as to some particular fact or event , and not in a common tract , or for the determination of a general truth ; as for example , mary believed that christ was to be born , but knew not that she was to be his mother ; but zacharias , john the baptists father , did ( it seemeth ) doubt of gods power , or of the event or truth of what was told to him ; and therefore he sinned in seeking a sign when the other did not : the philistines sinned most grosly , when they sent back the ark and did hang the decision of that question , whether then plagues came from the hand of god , or by chance , upon the motion of the kine ▪ sam. . and it is alwayes a sinful tempting of god , when men out of curiosity from unbelief , or needlesly , put him to give a sign that they may thereby know his power , will , or wisdom . an observation is , when we gather such a thing from such a providence that occurreth without any fore-casting of ours , or determining with our selves before hand about it , being a meerly surprising unexpected emergent : we shall only say in general concerning omens , and observations , that when they agree not with the word , and our duty revealed and injoyned therein , they are not to be adventured on nor regarded , but utterly slighted , because then certainly they degenerate and become extravagant ; neither are the examples of such who being led by an extraordinary spirit have used them , to be followed by others who have not the same spirit : doubtless it is safe for us to take heed to the more sure word of prophesie , and to follow the unerring rule of the word of god , and not extraordinary examples for which we have no warrant . superstitious observations are not so much about daily occurring providences , which all are obliged piously to mark and improve to the best spiritual advantage , and in the careful marking and suitable improving whereof , there lyeth a special piece of spiritual wisdom , more especially of such providences which may , from the lord , help either to confirm a man in his duty , or deterr him from a sin or snare ; as they are about some set and marked actions of creatures , and these very fechless and silly too ( though i deny not , but that simply they are providences also ) which are reputed to be so many fixed rules and canons of natural wisdom , but really instituted spells , or freets , or the devils rudiments and grammar ( to say so ) to sink mens minds into atheism . and observations are alwayes superstitious , when we collect and conclude that such and such events evil or good , will happen to us , or befall us from such and such occurring works and passages of providence , for which no reason can be drawn either out of the word of god , or out of the course of nature ; in a word , for which there is neither scripture-warrant , nor can any natural cause or reason be assigned ; as for instance , to think , it is unlucky to meet such and such persons first in the morning ( which useth to be called an evil foot ) for a woman with child to step over a hair-teather , for folks to neese putting on their shoes , for one to have salt falling toward him on the table ( the fear whereof ▪ maketh some to suffer no salt to com● to their table ) to have a hare cross ones way , to burn in the right ear , to bleed some drops of blood , &c. again to think , that it boadeth good luck for folks to have drink spilt on them , to find old iron , to burn on the left car , to dream on such and such things , &c. there is a multitude of such freets and superstitious observations , which many retain still , and but few without some and free of all ; a sin from which it is to be feared the land hath never been thorowly purged , since it was pagan ; a sin very natural to men , and which hath amongst christians its observable increase and decrease , according to the more or less free course and success of the gospel ; all christians should abhor such freets , as smelling strong of much ignorance of god , of much atheism and paganism . of this sort , or very like them is , folks meeting with such a word in such a sermon , which may have some allusion , or seeming answerableness to a case , or particular , formerly dark , or doubtful to them , which they take for clearing of them , or deciding of the thing without due examination thereof , according to the true meaning of the scripture , and the analogy of faith : and their having such a place of scripture brought to their mind , or at the first opening of the bible cast up to them , which they look on as more befitting their condition , and that because so suggested and cast up , without pondering the word it self : and lay more weight on that word on that very account for solving of such a doubt , and for clearing and determining them as to such a thing , then on any other having the same authority , and no less , and it may be much more suitableness to the thing , without any further tender and serious scrutiny , as if that were of special and extraordinary revelation of gods mind to them thereabout ; which is a most dangerous practise . and ( as we discoursed before on the practical breaches of the second command ) is to make a weerd or fortune-book of the book of god , which he never appointed for such an end ; again i say , a most dangerous practise , and yet too frequently incident to some religious persons , especially in their trouble aud difficulty , whereof some stupendious instances might be given , which would fright all from ever daring any more to adventure on such a practise not bottomed on the word it self , which god hath certainly given to his people to be used by them with christian prudence , according to its own principles , and not to be lotted with , or to have their state or condition , or the decision of what they are dark or doubtful about , at hap-hazard cast on it , according to their own groundless fancies and imaginations . we come now to the threatning or certification wherewith this command is pressed , the lord will not hold him guiltless that taketh his name in vain . in which , three things are contained : . the fearfulness and terribleness of the judgement and punishment , whereby the lord will avenge the breach of this command . . the extent of it , as to every particular individual person sound guilty , the lord will not hold him guiltless . him , whoever he be , whatever he be ; if there were but one , he shall not escape ; and if there be many , not one of them shall be missed or passed by in this reckoning . . there is the peremptoriness and infallible certainty of it , god will not be disswaded from it , nor will he alter this sentence , but it must and shall stand against him . the punishment is implyed in that , not to be holden guiltness , wherein there is more contained then is expressed , implying these three : . that he shal not be forgiven nor absolved , and so shall never enjoy gods favour and friendship , which no man , who hath sinned , can without pardon , enjoy ; thus the judgement is negatively to be understood , he shall never enter into heaven , nor see the face of god , if he repent not . . positively it implyeth that he shall be found guilty , and shall be dealt with as a guilty person , that he shall be eternally condemned , shut out from gods presence , and cast into hell to be there tormented for ever and ever . . eminently it implyeth a very high degree of punishment , that the degree shal be eminent , and that in respect of other sins this sin shall have a peculiar weight added unto its curse , and be ranked amongst those sins which shall be in the justice of god most severely punished ; a particular instance , and proof whereof , i● in hypocrites , whose judgement shal be in hell amongst the sorest ; the hypocrites portion of wrath will be a large portion . the peremptoriness is implyed in these words , the lord will not bold him guiltless , the lord will not , &c. which implyeth . . that sinners shall be reckoned with and judged for sin , in which reckoning this sin shall be especially taken notice of . . that all sinners shall be summoned to appear before the judgement-sea● and tribunal of god , and have their particular libel and accusation of their particular sins , wherein this sin shall be particularly taken notice of , as a main article . . that there shall be a sentence and doom passed upon the guilty , and that who ▪ soever shall be found guilty of this sin , shall find d●vine justice severely passing sentence upon them . . that there shall be a holy rigid execution of that sentence without mercy , by a high degree of wrath upon all who shall be so sentenced . if any ask , how this threatning is to be understood ? for answ . we should distinguish betwixt such , who repenting for it , do by faith in christ make peace with god , and others who continue in it without repentance : and so say . . tha● it is not to be understood , as if the breach of this command were declared to be simply unpardonable to any who shall be guilty of it ; for that is neither consisten● with the grounds of the gospel , nor with experience , whereby it is found tha● grace often extendeth it self to the pardoning even of such . . but that it is in it self a sin most hateful to god , and a sin that bringeth great wrath on all that are guilty of it , and shall be found to be so , before his judgement seat. . it sayet● that all who are guilty of it , while their peace is not made with god through jes●● christ , yea in some respect there-after , should look on themselves as thus highly guilty ; and that all who are not pardoned , should account themselves to be lyable to this stroke of wrath , and to be under this sentence of the law that standeth particularly pronounced against them . . it sayeth , that men do by this sin , exceedingly hazard their eternal salvation , and that their repentance is rare , and so likewise their pardon ; it being found in experience that men , habituated to th●● sin of taking gods name in vain , do but seldom get repentance . . that whe● repentance cometh , and is given , such as are guilty of it , will be in an especial manner challenged for it , and found to be in a high degree , bitter unto them in all their after-reflexions upon it . . that it will very readily have much influence in m●●ring a mans peace , and obstructing the intimation of gods favour , and the joy of his salvation , even when it is pardoned ; as we see in david , who made the name of god to be biasphemed , and was therefore put , psalm . to cry and cry again for the joy of gods salvation ; for removing ( amongst other reasons ) of that scandal . and withal , it bringeth on temporal judgements , as it did on david , sam. . . that when it is pardoned , it will in the sad remembrance of it , make the● loath themselves , and walk humbly , softly , and in the bitterness of their souls ; and withal , to think much of , and to magnifie , and wonder at grace that did ever pardon such sinners , as it did paul , who loatheth himself , and highly exalteth grace on this account , that it pardoned him who was a blasphemer : as for such who never betake themselves for pardon , nor obtain mercy , it has these effects ; . it maketh their conscience lyable to the sore and grievous challenge of this sin , and to the plain and sharp threatning that is pronounced against it , which being despised , and god himself much wronged thereby , cannot but bite , nay , gnaw the conscience so much the more . . justice hath a clear ground to proceed upon against them , not only as sinners in general , but as guilty of this sin in particular , and so because of it , in a special manner lyable to wrath . . an eminent degree of wrath in hell ; for as there are different degrees of torment in hell , so this sin , no doubt , will make those who are guilty of it , share of that torment in a high degree . . that it further hardeneth and incapacitateth for pardon ( though not simply ) the persons that are guilty of it . if it be asked , why this sin is so threatned and punished even beyond other sins ? answ . because it is accompanied with the most hainous aggravations , and so draweth on the greatest guilt ; as . it is a sin immediately against god himself , and is not , as sins of the second table , nay not as other particular sins of the first table , whereby men divert from god to idolatry , giving to idols what is his due , or turn their back on him , or slight his commanded worship , as in the first , second , and fourth commands ; but this doth immediately and directly , and by commission terminate on god himself most daringly and presumptuously , as it were baffling and affronting him who has made himself known by his name . . it is the fruit , sign , or symptome , yea , and cause of the most gross atheism in the heart , and enmity against god ; for it is his enemies property to take his name in vain , psalm . . it cannot be in the heighth ▪ but where atheism is , and the awe of god is not ; and where there is much of it , there is proportionably much atheism ; it speaketh forth plainly , that there is no right knowledge or faith of his greatness , holiness , power , justice , &c. which would make men fear him , and stand in awe of him ; hence ordinarily those who are gross in this , are other wayes gross in many other things ; for it fitteth and disposeth for atheism , and it inureth and habituateth a man to contemn and despise god , whereas , on the contrary , if a man make conscience of any thing , it will be of this . . it is that which dishonoureth god most amongst others , and giveth them occasion to blaspheme , as davids sin did , and as those false prophets and seducers with their followers are said to do , petr. . verse , ▪ and where this prevaileth , all religion is accounted among such , but as a fancy and nothing , and therefore he will punish it severely . . it is often and most ordinarily the guilt of such as acknowledge god in profession , but in works deny him , and do not worship him as god : it is against light and convictions , yea , and professions of an interest in god ; therefore , there is an emphasis here , the name of the lord thy god. . it is not so of infirmity , as other sins , which pleasure or profit may push men on to ; there is ordinarily here none of these , but either simple atheisme ; or prophane custome that maketh it so much the worse , that it is customary . the second reason why the lord thus threatneth and punisheth that sin , is that he may thereby vindicate his own holiness , and imprint the awe and terribleness of this great and dreadful name the lord our god , upon the hearts of all , it being one of the greatest benefits bestowed , or which can be bestowed upon men , to wit the manifestation of the name of god , when it cometh to be abused ( being the abuse of the best thing , and so the greatest abuse ) it is the more severely avenged , and thus one way or other the lord will have his holiness and greatness known amongst all his creatures ; and therefore , whosoever shall think little of his blessed and holy name here , and thereupon baffle and prophane it , god shall make them think more of it hereafter , when he riseth up to take vengeance . . he so threatneth and punisheth it , because men take a liberty and latitude in it , in formal praying , rash swearing , jestings , writings , tenents , disputes , plays , by lots , &c. and therefore he putteth the greater stamp of his indignation on it , either to restrain them from that liberty , or to make them smart for it ; and men also but very seldom severely punish it , therefore he himself will. if any should ask the cause , why men do ordinarily take so little notice of this command , and so generally sin against it ? i confess it may be at the first wondered at , considering that it has such peremptory threatnings , and is very often followed , even here in this world , and in the sight of men , with shame and visible judgements ; and that there is ordinarily no profit , no● credit , nor any such satisfaction to carnal lusts or pleasures to tempt and push on to it , as are to other sins ; and that yet , notwithstanding all this , men should so frequently sin this way , must be also as wonderfull as it is abominable . but we may conceive it to proceed from these causes . . much atheism , and the little heart-esteem that there is of god , and of his majesty ; the little faith that there is of his dreadful justice , and severe and peremptory execution of his threatnings ; little of these within , maketh men careless to be watchful , and what wonder if this break forth , when in his heart the man sayeth ; there is no god ; then this followeth , as is clear , isai . . in sennacherib , who when once he saith , who is the lord , then he treadeth on his name . . there is a natural pride and stout-heartedness in men against god , flowing from the former , whereby they set their mouth against god , and think it is a piece of bravery not to stand in awe of him ; and ( as goliah did ) to defie the living god , and to contemn and trample upon all religion and holiness which appears sooner and more clearly in nothing , then in stout words against the lord , mal. . . and in prophaning of his name ; hence it is to be observed , that where this sin reigneth , there is either a height of desperate security and stupid senselesness , or a devillish gallantry in contemning god and all religion , all prayer , and other spiritual exercises as not becoming pretty men , or men of spirits ; as if , forsooth , topping with god , and bidding a defiance to the almighty , were true knowledge , and the grand proof of a brave and gallant spirit , and of a pretty man : o! what a dreadful length is this that men are come ? to say in effect , who is the lord , that i should reverence his name ? . the devil knowing well both these , taketh occasion to stir men up to it ; and what by offering occasions of irritation to vent their passion , and what by habituating them to it from custome , and the example of others , whereby keeping them off some other sins which others may be guilty of , he is in gods righteous judgement permitted to harden them in this . . there may be also something in the nature of this sin , because it doth not ordinarily wrong others externally , or because it may be in a truth , or in profession of duty , o● in worship ; or because it may be fallen into inadvertantly without fore-thought or deliberation ; therefore the devil hath the greater advantage to drive men on to it , if not by swearing falsly , yet prophanely and rashly ; if not by god , yet by some creature ; or if not so , yet by formal and fruitless discharging of duties , or by some other way ; and because ordinarily there is no such evil that sticketh thereby to others , as to make them resent it , nor no ill meant to themselves , as they in their proud self-love , do conceit ; therefore they are the less affraid of it before , and the less challenged for it afterward . let us make some use of all this in a few words . . then see , and gravely consider what sin this is , what wrath it deserveth , how far , and how wide in its guilt it extendeth it self , and what severe reckoning will be for it ? o then ! what is your hazard , and what will be your sentence when this judgement shall be set , and when the judge cometh to pronounce it ? tell me , who of you will be able to purge your selves of this guilt ? this sentence may , and will one day make many of you to tremble , when the lord will say ; man , thou tookest my name in vain in such a company ; at such a play and sport , in such a contest , in such an oath , yea , in such a prayer , &c. here is your sentence , i will not hold you guiltness , but guilty for this cause ; this , this is the truth of god , if we believe his word , yea , whether we believe it or not . let me therefore speak two words further to all of you , old and young , godly and prophane , rich and poor , &c. o take more notice of , this sin , and be more watchful against it , think more of it , and look more to every way it may be fallen into ; and by all means study to prevent it , fear to name the great and dreadful name of the lord our god irreverently ; tremble when ye hear it named ; and when ye read , hear , pray , or do any duty , as ye would eschew this curse and threatning , and be found guiltless in the day of the lord , eschew this sin of taking his name in vain . for helps to this , let me commend unto you , . a serious endeavour to walk under the impression of gods greatness , and to have your heart filled with his awe ; if his fear be in the heart , there will be expressions of reverence to his name in the mouth . . believe , and be perswaded of the reality of this truth concerning the terribleness of the reckoning for this sin , and the fearful judgement that will certainly follow it . . use and mention his name reverently in prayer , hearing , conference , &c. for , habituating our selves to formality in such duties , maketh way ordinarily for more gross violations of this commands ; and study to be more affected even when narratively ye are telling something wherein his name is mentioned , then otherwise . . tremble at this sin , and suitably resent it ; when ye hear it in others , be affected with it , and labour to make them so , that ye may thus train your selves to an abominating of that evil . . let it never pass in your selves , especially , without some special g●ave animadversion : look back on all your life , and see if ye can remember when and where ye were grosly guilty ; reflect on your worship , and observe omissions and defects , at lest in respect of what ye might have been at , and learn to loath your selves for these , and to be in bitterness for them ; especially if the escapes have been more late and recent , let them not sleep with you , lest ye be ha●dned , and the sentence stand in force unrepealed against you ; what ? will ye sleep , and this word stand in the bible on record as a registred ▪ decree against you ? . seek for much of the spirit , for none can call jesus , lord , but by the holy ghost , cor. . . . frequently and seriously put up that petition to the lord , hallowed be thy name , matth. . the other word of use i● for what is past ; i am sure , if we could speak of it , and hear it rightly , there is here that which might make us all to tremble , and evidence convincingly to us our hazard , and the necessity of repentance and flying to christ : tell me , hearers , believe ye this truth , that there is such hazard from this guilt ? tell me ( if ye remember what we spoke in the opening of it ) is there any of you that lyeth not under the stroak of it ? if ●o , what will ye do ? flye ye must to christ , or lye still ; and can there be any secure lying still for but one hour , under gods curse drawn out ? o ye atheists , that never trembled at the name of the lord , and that can take a mouthful of it in your common discourse , and ye who make it your by-word , and mock , or jest ; ye , whom no oaths can bind ; and all ye hypocrites , who turn the pretended honouring of the name of the lord , and the sanctifying of him in his ordinances into a real prophaning of it ; let me give you these two charges under certification of a third , . i charge you to repent of this sin , and to flye to christ for obtaining pardon : haste , haste , haste , the curse is at the door , when the sentence is past already ; o sleep not , till this be removed . . i charge you to abstain from it in your several relations , all ye parents , masters , magistrates , church officers , school-masters and teachers , i charge you to endeavour to prevent this sin in your selves and others : it is sad that the children of many are brought up in it , the most part live in it , our streets are more full of it then the streets of heathens ; advert to this charge , every soul : or . i charge you to appear before this great and dreadful god , who will not accompt any such guiltless , and to answer to him for it . the fourth commandment . exod. . verse . . , . remember the sabbath day , to keep it holy : six dayes shalt thou labour , and do all thy work , but the seventh day is the sabbath of the lord thy god ▪ in it thou shalt not do any work ▪ thou , not thy son ▪ nor thy daughter , thy man-servant , nor thy maid servant , nor thy cattel , nor thy stranger that is within thy gates ; for in six dayes the lord made heaven and earth , the sea , and all that in them is , and rested the seventh day ; wherefore the lord blessed the sabbath day and hallowed it . the lord in his infinite wisdome and goodness , hath so far consulted mans infirmity , as to sum up his duty in these ten commands , called ten words , that thereby his darkness and dulness by sin , might be helped by an easie abbreviation : the first command therefore containeth mans duty to god in immediate worship , requiring that the onely true god should be worship'd . the second stinteth and limiteth men to that worship alone which he p●rscribeth : the third commandeth reverencing of him in all his ordinances , and a reverent manner of going about them , this fourth pointeth out the time which most solemnly the lord will have set apart for his worship , that so he , who is both lord of us , and of our time , may shew what share he has reserved as a tribute due to himself , who hath liberally vouchsafed on us the rest ; which time is not to be understood exclusively , as if he would have onely that spent in worship ( there being no exclusive determination of the frequency of the exercises of worship , or duration of them in scripture , that is to say , that they shall be so long and so often , and no longer , nor oftner ) but that he will precisely have this time as an acknowledgement from us , even as when he gave adam the use of all the trees in the garden , he reserved one ; so when he giveth six dayes to us , he keepeth a seventh for himself . this command is placed in a manner betwixt the two tables , because it is a transition as it were from the one to the other , and containeth in it duties of immediate service to god , and of charity towards men , and so in some sort serveth to reconcile ( if we may speak so ) the two tables , and to knit them together , that so their harmony may be the more clearly seen : it is also more largely and fully set down for plurality and variety of expressions and words , then any other in either of the tables ; yet hath it notwithstanding , been in all times in a special manner assaulted and set upon , and endeavours used to overturn it : satan aiming sometimes to darken the meaning of it , sometimes to loose from the strict tye of observing it , and that not onely by old sabbatarians , anti-sabbatarians , and corrupt school men , but even by those whom god hath made orthodox in the main ; and especially by a generation in these dayes , who having a hatred at all ordinances , and at all the commands of the decalogue , yet do especially vent it against this command ; because in it is contained a main foundation of godliness . as it is wonderfully great presumption for men to assault and set upon gods authority , even where he hath strengthned himself ( as it were ) most , by more full explication , and more large and particular pressing of duty , and forbidding of the contrary sin , as he hath done in this command , more then in any of all the rest ; so it will be necessary before we can speak to the practical part of piety comprehended in it , concerning the sanctification of the christian sabbath , or lords day , either in the negative or positive part of it , to speak doctrinally ( for clearing of the precept ) to these three . . whether this command be moral , and do oblige us in its letter as other commands do . . what is the particular morality of it , and the literal meaning of the words . . how our lords day standeth in reference to this command ? and whether thereby the same sanctification be required as to it , though its institution arise from another ground , then is required to the seventh-day sabbath ? somewhat of all these must needs be spoken unto , and we begin to speak first of its morality before we speak of its meaning , because all dependeth on this , both in respect of exposition and practise ; for if it be not moral and perpetually binding , it 's not necessary either to explicate it , or to study and press the practise of it ; but if it be found to be moral , then no doubt it concerneth us , and requireth the same moral sanctification of a day now as it did before . our assertion then in reference to this is , that , the duty of setting apart and sanctifying of a portion of time ; as it is limited in the fourth command , for gods service as it recurreth , is moral , and the obligation thereunto perpetual , even as in the duties of the other commands ; the obligation to this , being no more dissolved then to those , though there may be difference in the degree of the obligation which they lay on in respect of the matter contained in them ; my meaning in a word , is , that a day o● one of seven is as necessary to be kept holy unto god now , ( upon supposition of his determining the particular day ) as it is necessary to hold and keep up the worship prescribed by god ; neither without sin can another day be put in the room of it , more then other worship can be substituted in the place of divinely prescribed worship ; for the time is set and fixt by the fourth command ( pointing at a solemne and chief time ) as the wo●ship it self is by the second . for clearing of this , consider , . that we mean not here moral-natural , as if without any positive law , such a thing had been binding ; no , but moral-positive , that is laid on by a command which is standing unrepealed , and so bindeth by vertue of the authority of the law-giver , as several other commands and precepts do ; as namely , those concerning sacraments , belonging to the second command , and those concerning one wife , and forbidden degrees of marriage belonging to the seventh ; which being so often broken by many saints , and dispensed with in some cases , cannot be thought to be morally naturally since the lord dispenseth not so in these , nor can it be thought in reason , that his servants would have been ignorant of such a natural thing : it is then moral-positive that we mean , to wit , that which is binding by a positive law. . consider in this question , that there is a great difference betwixt these two , to say the seventh-day sabbath which the jews kept , is moral , and to say the four●h command is moral ; the one may be , and is abolished , because another is brought in its room : the other , to wit , the command may stand , and doth stand , because it tyeth morally to a seventh day , but such a seventh day as the lord should successively discover to be chosen by him ; and though the seventh be changed , yet one of seven is still reserved . . there is need to distinguish betwixt the moral substance of a command , and some ceremonial appendices belonging to it : so the fourth command might thea possibly have had something ceremonial in the seventh day , or in the manner used of sanctifying that seventh day , which now is gone as double sacrifice , &c. or in its reasons whereby it is pressed ; ( as there is something peculiar to that people in the preface , to all the commands ) as there was in the sacraments of the old law belonging to the second command ; yet both a sabbath-day and sacraments may be , and are very necessary and moral in the church ; it is not then every thing hinging on this command , as proper to that administration , and so but accidental to the sanctifying of a sabbath , that we plead for ; but this is it we plead for , that the command is , as to its main scope , matter , and substance , moral-positive , and that it standeth as still binding and obliging unto us , and cannot without sin be neglected or omitted ; it might be enough here to say , that if this command were never repealed in the substance of it , no● did never exspire by any other thing succeeding in its place , then it must needs be still binding ; for certainly , it was once , as obligatory-proclaimed by the law-giver himself , and was never since in its substance repealed , nor is it exspired or found hurtfull in its nature , but is as necessary now as then : it is true , the seventh day sabbath is repealed by instituting and substituting the first day sabbath , or lords day , in its place ▪ but that doth rather qualifie the command then repeal it ; for . it saith that a day ●s moral and necessary . . it saith a day of seven is moral and necessary , which is all we say ; and why necessary ? as agreeable to this command no doubt ; whence we may argue , if the substance of this command be kept even when the particular day is changed , then is the command moral ( which this very change confirmeth ) but the former is true , as is clear in experience ; therefore it followeth that the law stands unrepealed ; for its palpable that the day , as to its number or frequency , and duration , with the manner of sanctifying of it , belongs to the substance of the commandment , but what day as to its order , first , second , or seventh doth not , because the first cometh in immediately upon religion , gods honour , and the good of souls , which the other doth not : this argument will stand good against all who acknowledge this law , to have been once given by god , till they can evidence a repeal . to speak somewhat more particularly to this , the way we shal make out the morality of it , is by considering , . how the scripture speaketh of it in general . . how it speaketh of the decalogue . . how it speaketh of this command in particular . . by adducing some scriptural arguments for it ; as for the . to wit , the scriptures speaking of it in general , we say , if the scripture speak as frequently in clearing the fourth command , or the sabbath ( which is the morality of it ) and press it as seriously , and that in reference to all times of the church , as it doth any other moral duty ; then for substance this command is moral and perpetually binding , ( for that seemeth to be the character whereby most safely to conclude concerning a command , to consider how the scripture speaketh of it , ) but the scripture doth as often mention , and is as much , and as serious in pressing of that command , and that in reference to all states of the church as of any other , ergo , &c. we shall make out this , by shewing . its frequency in mentioning of it . it s seriousness in pressing it . . it s asserting of it as belonging to all times and states of the church . . look through all the scriptures , and ye will find the sanctifying of a sabbath mentioned ; as first ▪ genes . . beginneth with the very first seventh after the creation ; then it is spoken of exod. . before the law was given ; then exod. . it is contained expressy in the law , and that by a particular and special command in the first table thereof , and is often after repeated , exod. . and levit. . v ▪ . where it is set down as the first feast before all the extraordinary ones ▪ which preference can be for no other reason , but because of its perpetuity ; yea , it is made a rule or pattern , by which the extraordinary sabbaths , or feasts in their sanctification are to be regulate ; again it is repeated , deut. . with the rest of the commands , and in the historical part of scripture , as nehemiah . . it is also mentioned in the psalms , the . psalm , being peculiarly intituled a psalm or song ●et the sabbath day : the prophets again do not forget it , see isai . . jerem. . and ezek. . . in the new testament the sanctifying of a day or sabbath is mentioned in the evangelists , matth. . . luke . . acts . , . . and . . in the epistles , as cor. . and in the revel . chap. . verse . as if all had purposely concurred for making out the concernment and perpetuity of this duty . . consider how weightily , seriously , and pressingly the scripture speaketh of ●t ; first it is spoken of , gen. . as backed with a reason . . through the law the sanctification of it in particular is described . . it is spoken of as a mercy and singular priviledge that god gave to his people , exod. . . neb. . and ezek. 〈◊〉 many promises containing many blessings are made to the conscientious and right keepers of it , isa . . . the breach of it is severely threatned and plagued ▪ numb . . neb. . jer. . and ezek. . many examples of the godly , their care in keeping it are set down , see nehem. . luk. . . act. . . a●d rev. . . . the duties of it are particularly set down ▪ as hea●ing ▪ praying , reading , delighting in god , works of mercy , &c. . it is in the old testament , claimed by god as his own day , not ours . my holy day , isa and nehem. . it is acknowledged by the people to be his ; while they ●ay thine holy sabbath , which property is asserted of that holy day , as being gods ; besides other dayes ▪ rev. . ●nd this is asserted also in this same command , where it is called the sabbath of the lord , in opposition to , or contradistinction from the other six dayes : all which seemeth to speak out something more then temporary in this duty of setting a seventh day a part for god ( for we speak not yet of the particular day ) . . look to it in all times and states of the church , and ye will find it remarkably characterized with a special observation , as . in innocency it 's instituted and set a part from others , and blessed : and heb. . it is called the rest from the beginning of the world. . before the law was given , the sanctification of i● was intimated as necessary . . in the giving of the law it is remembred , & a command given to us for remembring it . . after the law , it is urged by the prophets isaiah and jeremiah , and kept by the godly , psal . . . in the time , or after the time of the captivity the breach of it is reproved , ezek. . and its observation restored by godly nehemiah . hitherto there is no difficulty , the pinch will lye in this , if the scriptures speak of it as belonging to the days of the gospel , in which ( for making of it out ) . we have these hints , acts . . cor. . . where christians going abou● the moral duties of the sabbath , is especially observed to be upon one day peculiarly . . that title of the direct appropriating of a day to the lord , rev. . ● ▪ which places will fall in to be considered particularly when we come to the la●● question ; besides these we may produce three places to prove a sabbath as belonging to the new testament ; though not the very day used or observed for the sabbath in the old ; and this will be enough to make out the assertion , two of them are prophesies , the third of them is in the gospel . the first prophesie is it the . chap. of isaiah verse . the second is in ezekiels description of the ne● temple , chap. . , &c. where . it is clear that these places relate to the dayes of the gospel , as none can deny but they do so eminently . . it is clear that though they prophesie of the services of the gospel under the names of sacrifices , &c. proper to the old testament administration , and of the sanctified and set a part time of the gospel , under the name of sabbath which the● was determined , and whereto men were then bound by the fourth command as they were to sacrifices by the second : yet these prophesies infer not by vertue of the fourth command the very same day to be under the gospel , which was under the law , more then the same services by vertue of the second ; which none wi●● deny to be in force , notwithstanding of the change of services : and there is as little reason to deny the fourth to be still in force as to its substance notwithstanding o● the change of the particular day . yet thirdly , it is clear that from the mentioning of these services this will follow , that there should be set and fixed ordinances , and a way of worship in the new testament , as well as in the old , and that there should be a solemn chief set-time for the sabbath which men ought to sanctifie , and that they should no more admit any other times , not so set apart into a parity with it , then they were to admit any service or worship not allowed by god , or that was contrary to the second command : for if any thing be clear in them , this is clear , that they speak first of services , then of solemn times and sabbaths , and of the one after the other , which must certainly infer , that both external services , and a solemn chief time for them , do belong to the new testament ; hence it is that many divines ( from that prophesie of ezekiel ) do draw conclusions for sundry things out of those places , as . concerning the necessity and continuance of a standing ministry , and though ministers now be neither priests nor levites , yet ( say they , ) it followeth clearly , that there will be a ministry , because such are spoken of there . . concerning the necessity of , and a warrant for church-discipline , and separating not only doctrinally , but disciplinarily the precious from the vile , and debarring of those who are morally unclean from the ordinances : because these things ( say they ) are typified in the substance by the porters being set to keep the doors , and by the charge given to the priests . . anent the continuance of a church , and of the ordinances of word , sacraments , &c. and the congregating of christians to attend these , though there shall be no material or typical temple , because of the ▪ mo●al things there being expressed and prophesied of , under the names of the old levitical services ; yet could not a warrant be inferr'd from them for these , ( and that jure divine ) if the things were not morally to bind , which were so signi●●●d . hence i argue , if the sanctifying of a sabbath as a piece of worship to god be prophesied of to belong to the new testament , then are we bound to the sanctification of a sabbath as a necessary duty ; but the continuance of sanctifying a sabbath unto god is specially prophesied of , and fore-told as a piece of worship under the new testament , ergo , &c. the third place is matth. . . pray that your flight be not in the winter , neither on the sabbath-day , where the lord insinuateth , that as travelling is troublesome to the body in winter ; so would it be to the minds of the godly ( for he is now speaking to his disciples alone ) to travel on that day , specially and solemnly set ●part for gods worship ; now if there were no sabbath to continue after christs ascension , or if it were not to be sanctified , there would be no occasion of this grief and trouble , that they behoved to travel on the sabbath , and durst not tarry ●●ll that day were by-past , and so no cause to put up this prayer ; which yet by our lords exhortation seemeth to infer that the sabbath was to be as certain in its time as the winter : and doubtless this cannot be meaned of the jewish-sabbath . for . that was to be abolished shortly . . travelling on the jewish-sabbath was to be no cause of grief unto them , if indeed all dayes were alike ; neither would it be scrupled in such a case by the apostles to whom he now speaketh . . besides , if no sabbath were to be , it had been better and clearer to say , stand not , and grieve not to travel an● day : but his words imply the just contrary , that ●here was to be a solemn sabbath . . he mentioneth the sabbath-day only , and not the other festivals of the jews which were to be kept holy also , and by this he distinguisheth the ordinary sabbath from those other dayes , and opposeth it to many , as being now the only holy-day on which they should eschew , if possible , to travel ; and would therefore pray to have it prevented : for in the new testament the sabbath spoken of as the solemn time for worship is ever meaned of the weekly sabbath , and other holy dayes are called the first or last day of the feast , and therefore if the lords meaning were that they should pray , that their flight might not be on any of the jewish holy dayes , to mention the weekly sabbath only , would not be sufficient for that end . to say that it was for fear of scandal , that they should pray not to be put to flye , will not remove the former reasons ; besides at that time the apostles and other christians had given up with the jews , and stood not on scandal in such things in reference to them , on whom , as the apostle saith , th●s . . . wrath had come to the uttermost , and who were not infirm but malitious , and so in respect of offence to be dealt with as the lord did with the pharisees ; and therefore , all things being considered , it appeareth from our lords words , that a sabbath among christians was to be sanctified . years , or thereabout , after his death , which proveth that the scripture mentioneth a sabbath to be sanctified under the new testament . we come unto the second way of making out the morality of this command , to wit , by shewing how the scripture speaketh of the whole decalogue , and thus we reason : . if all the commandments of the decalogue be moral , then must this be so also ; for it is one of them ; and if it were not moral and binding , there would not now be ten words ( as they are called by the lord , deut. . . ) but nine onely , which at first blush , will and cannot but seem strange and absurd to those who have from gods word drunk in that number : but all these are moral and binding , as is granted by all , ( except the papists who deny the second , and therefore score it out of their catechisms . ) and that they must be all alike moral and binding , may be made out , these two waves . . all of them in the old testament had alike authority , priviledges , and prerogatives , which neither the judicial nor ceremonial law had , as . to be distinctly pronounced by god himself , without adding more , deut. . . . to be written by his own finger in tables of stone , exod. . . . to be laid up and kept in the ark , exod. . . and if these and other prerogatives did put a difference , and shew a difference to be put betwixt the other nine commands , and all judicial or ceremonial laws ▪ why not betwixt them , and this also ? . in the new test●ment they are all alike confirmed ; when the law in general is spoken of , none of them is excepted , and therefore this command is necessarily included . for which we would look first to that place , matth. . . where our lord in a special manner intendeth to vindicate the moral law of this fourth , and to pres● holiness in moral duties upon his hearers , even in another sort then the pharisee● did : think not ( saith he ) that i am come to destroy the law and the prophets , i 〈◊〉 not come to destroy , but to fulfill ; verily , be that breaketh one of the least of these commands , and teacheth men so , shall be called least in the kingdom of god , &c. where , by law , must necessarily be understood the moral law , for he was thought to be ● transgressor of that , and especially of this command in it ( for that sermon 〈◊〉 natt●ew cometh in , in order after his being challenged for breach of sabbath , john . . &c. ) and his scope is to wipe off that imputation , and how ? by shewing that he still presseth the moral law , even beyond what the pharisees did . . it was the moral law especially , which the pharisees corrupted , and whereof he undertaketh the vindication , and it is holiness in obedience to that which he presseth as necessary beyond what the scribes and pharisees did ; and indeed it was in that law they failed mainly , and not in the ceremonial law. . the offence and mistake that christ is to preoccupie and rectifie amongst his hearers , requireth this : for many of them fancied that by the messiah there should be a relaxation from the duties of holiness called for in the moral law ; and therefore , saith he , think not so ; now a relaxation from some other laws might have been thought of warrantably . . it is such a law whereof to teach the abrogation at any time is sinful & pernicious , therefore it is certainly the moral law. secondly , we reason thus , when he speaketh of the law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or by way of eminency ( meaning no doubt the decalogue . ) he speaketh alike of all its commandments , even of the least of them and so of this . . also that he came not to destroy it , which yet the lord never did of ceremonials , but rather fore-told the abolition of them , as he did of the seeking and worshipping of god in the temple at jerusalem , &c. yea , when he cleareth the doctrine of the sabbath from the pharisees corrupting traditions , he doth never weaken its former obligation , nor insinuate its weakness , but sheweth the true meaning thereof , which from the beginning made it not only consistent with the works of piety and mercy , but exceedingly helpful to both . a second place , confirming the whole decalogue ( or rather asserting its authority , ) is in the epistle of james , jam. . . he that offendeth in one , is guilty of all : why ! because he is the same god , and law-giver ( and no servant nor angel ) who spake them all , one as well as another of them : and it being clear there , that he speaketh of the decalogue , called the royal law ; ( there being no law instanced in ; nor any other , that can be of a like authority , in these laws instanced , but onely it ; nor that could be pleaded for , by james , on such grounds , in such a time , ) and it being also clear , that he giveth to all those laws , which the lord spake at that time , alike authority ; ( otherwise , his reasoning would not be good , if any one law or command , could be instanced to him , of the ten , which the lord spake , and was abrogated , and not binding ) it necessarily followeth , that this fourth command , being one of the ten , must be of equal authority with the rest . it may be noted also , that james here doth not , ( as neither doth our lord , nor any of his apostles , when they cite the law ) give new authority to the laws he citeth ; but supposeth them to have it already ; and maketh use of them , as confirmations of the thing he pressed , which could not be , if their authority depended on , or slowed from the present citation of them . thirdly , we reason further thus ; either there is some moral duty , contained in this command , and laid on by it ; which is not in any of the former : or there is but some ceremonial thing in it , reducible to one of them : for , the perfection of this law requireth , that all things needful to the worship of god , should be summed in it , and the scope thereof , which is , briefly to compend all requireth there should be nothing in it , that 's needless , superfluous , or that might have bee● left out . now if the matter be moral ; not contained in any former command , then is the command it self moral ; seeing a moral substance , and matter denominateth the command so ▪ yea , it must be moral , otherwise something morally necessary to gods service , ( such as the determination of its chief time ) should be omitted . it may be assumed , yet further : it must be moral , ( be it what it will ) to eschew a tautology in this short compend of duties ; and that , of moral duties too . again , if it be not moral , but contain some ceremonial thing reducible to one of the three former commands : then . it might have been put amongst other ceremonials . . other ceremonials might have been put in with it : or. . a reason given , why all are not reducible to some moral command . . if the matter of this be reducible to another command , then can it not be accounted a distinct command , neither ought it here to have been given as such , but subjoyned to some other ; as the servants and beasts resting , is sub-joyned to this ▪ . it would be ●hewn to what command it 's reducible as to the substance of it , if it be ceremonial : . a reason would be given , why amongst ten , one ▪ and onely one , is set down , so far different from all the rest . and if all these absurdities follow the denyal of it's substance to be moral ; then , for eschewing of them , we must conclude it to be moral : and so the fourth command is moral . fourthly , we reason thus ; if it be not moral , it must either be judicial , or ceremonial , for the matter and substance of it ; but it is not judicial : that is , it belongeth not to external policy , and civil society , principally and especially , in that one nation , because no such duties are comprehended , at least primarily , in any command of the first table ; but in the second , which teacheth duties to others , as this first , doth to god : neither is it ceremonial ; for , all ceremonies , that are typical , have their rise since the fall , and relate some way to christ to come . but this of sanctifying one day of seven , had it's rise in the state of innocency , and was enjoyned to adam in paradise , before he fell , and therefore cannot be called ceremonial properly , more then the command of a man's leaving father and mother , and cleaving to his wife , so that they two should be one flesh , which the apostle ephes . . maketh use of . besides , if it were ceremonial in the substance , then were it typical and significant of some thing to come , which is hard to shew : then also had it not been lawful to have retained it ; for ceremonials now in their use are not only dead , but deadly : but this morality , in substance the same with the command which we plead for , was retained by the apostles , and primitive church ; ( to sav no more ) therefore it is not ceremonial : and so this law must needs be moral . to say , that the command is partly moral , partly ceremonial ; if we respect it's substance , will not hold : for , . there is no such other law. . that were to make confusion , betwixt ceremonials , and morals ; which it seemeth , the lord himself hath aimed and resolved to keep clearly distinct . . what ever be ceremonial ; that which was allowed , and injoyned to adam in paradise ; and wherein we may agree with him , under the gospel , cannot be ceremonial : for , neither of these states are capable , of proper ceremonies ; but both agree on a seventh day . therefore , it is not ceremonial . the third way , we make out the morality of this command , is , by particular considering of it self ; and here we argue thus : if it be not onely put into the decalogue , with the other moral commands ; but more singularly explicated and pressed even in it then they ; then it is certainly moral ; that is , perpetually obligatory with the rest , but so it is put and set down in the decalogue ; and pressed even more then the rest of the commands , as on other accounts , so possibly on this ; because it 's ground is positive , and men need the more words about it : just as in the second command ; ergo , &c. now , that it is thus put , and pressed ; appeareth these several wayes . . it shareth of all common priviledges , with the rest of the commands , set down in the decalogue , that were all spoken , yea , written by the lord immediatly , and laid up in the ark. . it is proposed , and set down in it's form , both positively ; remember the sabbath , to keep it holy ( and negatively ) in it thou shalt do no manner of work , &c. whereas all the other commands , are but one of these wayes set down . . it hath the particularity in it , that all the rest have ; to wit , to be in the singular number ; thou shalt , &c. to shew , that it speaketh to every one in particular ; yea though all the commands , concern all ranks , yet onely here are son , daughter , man-servant , maid-servant , and stranger , expresly mentioned , as comprehended in it . . there is a special equity , holden out here in the proportioning of this time : there are six dayes given us , to labour on ; and therefore it is all the reason in the world , that the lord have the seventh : and if this concession of gods , of six dayes to work on , be moral , ( for all the time is gods ; and we cannot , for our use , take any part of i● , but by his grant ▪ and there is no other grant : but this dividing and proportioning of time , betwixt him and us ; in which division too , he hath given us by far , the la●gest share : to wit , six parts of seven : ) then must the setting a part of a seventh day be moral also : and so the command it self ; wherein both are comprehended . viz. the sixth given to us , and the seventh reserved for him : they must needs stand and fall together : for they mutually put each other : thou shalt labour six dayes , and rest on the seventh : thou shalt rest on the sabbath ▪ day , and labour six . . this day is claimed by the lord , as a thing wherein he hath a special propriety : it s the lords day ; for though he did give six , yet he reserved a seventh . and can , or dare , any say , that he discharged that , or dispensed it away from himself , to any other ? if not , it must be his still , and cannot without sacriledge , be other wayes applyed . obedience to this command , is pressed by an exceeding weighty reason , drawn from gods own example , which maketh it clearly relative , to its first institution . genes . where it is said . that he rested after six dayes work , the seventh day : viz. the whole seventh day , and so should we : which is the more effectual , for proving the morality of this command : because . i●s a reason that took place , even in innocency , and so respecteth no type or ceremony . . it is universal , belonging to all men , who are god's creatures : and therefore , since the reason is perpetual , so must the command be like-wise . . this command alone , and beside all others , is expresly pressed in the observation of it , not only on masters and rulers for themselves , but as taking burden on them , for all under them ; and within their families to endeavour the sanctifying of the lords day with them , and by them as well as by themselves ; whereby the extent of this command is clearly and earnestly holden forth in more express terms , then in any other of all the commands ; though this be implyed in them also . . the observation of it is pressed and encouraged unto , by a special blessing which he hath annexed to the time set a part by himself ; he blessed it , that is , he made and still maketh it useful and refreshing as a special blessing to his people who keep his ordinances , seeking him therein : this day has a double portion and increase , beside any other day , for his peoples repose , edification , comfort , finding of his presence , &c. and to say now that this solemn time were not moral , were to rob the church of a great blessing ; seeing this day , set a part by god for his service , hath the blessing , beyond any other day commanded , on it ; and in the experience of his people often hath it been found to be so . . it is specially and singularly ushered in with a memento , or remember , which is not expressed in any other command ; and , shall we think , that where god saith remember , there is nothing to be taken notice of ; or , shall we think , that it saith not remember now as well as then ; and if so , who can warrantably forget that which he biddeth remember ? which is , not to keep the seventh day , but the sabbath holy unto the lord : and may not all these characters , put together in one command ( so many not being to be found in all the other commands if put together ) ; may not all these , i say , convince us that it is the lords purpose to have this command standing obligatory in its substance to the end of the world ? which is so pressed , that if there be little help from natures light , to determine the day , or to press its observation , it may be strongly born in , by the more clear and weighty reasons . and so we come to the fourth way proposed for making out the morality of this command , which is by adducing some arguments drawn from scripture . the first whereof is , if the law bind under the new testament , not only in respect of its matter , as its natural ; nor only as it is repeated in the new testament , but also by vertue of the authority enacting it : then this law of the fourth command , though not explicitly determined by nature , and though it were not mentioned particularly in the new testament , must be binding also , for it hath that same authority : but the first is true , and is acknowledged generally by divines ( excepting a few ) and is clear by christ and his apostles their citing of it , as supposing it to be binding : therefore the last must be true also . . arg. if this command be founded on moral grounds , then it self must be moral : but the grounds on which it is founded are moral : ergo , &c. . it is moral that god should have a solemn and chief set-time . . that he himself , and none other should determine that time , seeing no other could do it and bless it . . these reasons in the command it self dividing time , into six parts of it to us , and a seventh part to god ; and gods resting after six days working ; with his making only seven dayes in the week , and employing six of them to work , &c. these reasons , i say , are all moral and binding now as before . . arg. if all moral duties be contained in the ten commands , then this command must needs be moral : but the first is true : ergo , &c. this command containeth a moral duty , which is in none of the preceeding commands ; to wit , the stinting and determining of the solemn and chief time to be set a part for gods worship , to be one day of seven . it is true , time is commanded to be allowed to gods worship in those other commands , wherein the duties of worship themselves are commanded ; for , worship cannot be performed more then any other duty , without some time ; but that the chief time should be so much , and so often , is onely determined in this command ; from which it appeareth , . that an indefinit time of worship , or for it , is not the morality of this command , because this followeth necessarily , as being supposed needful for the performance of every positive duty contained in the other commands ; its morality , therefore , must be , the determining of that definit time . . we may hence see a reason why there is no new command for this in the new testament ; because this standeth in the law ; neither are , thou shalt not swear , kill , &c mentioned as new commands more then this ; so that , had they not been mentioned in the new testament ( as some are not ) yet had they still obliged : it is just so as to this ; and the reason why they are mentioned , may be supposed to be , because the main fault about them was defect and short coming , but in this it was excess , which our lord also regulateth by holding forth the right observance of it , and clearing what was wrong , and so is supposed to confirm what he repealeth not . . arg. if it be not free for men to carve out gods solemn chief time of worship at their pleasure , then is this command moral ( for that liberty is restrained , by this command and no other : ) but it is not free for them to choose what time they please , or to carve it out : this seemeth to be only questionable , which is therefore thus confirmed . if it ●e fr●e to men to carve out what solemn and chief time is to be given to , and set apart for gods worship ; then , either it is free to them to choose no time at all , or it is free for them to choose a longer or a shorter then this : but neither of these can be said : not the first as is clear ; not the second , because it will not so quadrate with the end ; for if the time be shorter , it incroacheth on gods due ; if it be longer , it incroacheth on gods concession of six dayes to work in . if it be shorter , it incroacheth on gods due ( as is said ) and our souls good ; if longer , it incroacheth on our temporal calling ; and , can any restrain man when god giveth him liberty ? again , if it be free to men so to cut and carve at pleasure , on the solemn and chief time for gods worship , it s either free for all men together to agree on a day , even one and the same ; or its free for each country , or each man , to choose what day they please : but neither of these are either possible or practicable to edification : therefore must the day he determined to them : and if so , then sure by this command : and so it s still binding , and cannot in that respect be altered without sin , which was the thing to be proved . . arg. that there is a morality in a seventh day , we may argue from four famous and main witnesses . the . whereof , is the general practise of all christians ( i say nothing of heathens , ) apostles , and generally all in the primitive times , have ever thought that one day of seven is to be observed , and have in less or more accordingly observed it . . as the practise of all , so the judgment and opinion ( which is often more sound then mens practises ) of all , doth confirm it : was there ever any churches that did not in all their catechisms and canons , take in this fourth command with the rest ? do not all writers , who comment on the decalogue , comment on this command , and urge the sanctifying of the lords day from it ? . take mens consciences for a third witness , and it will be found that for no sin , do they more frequently and more sharply challenge , then for prophaning of the lords day : the conscience directly making use of this command , and of the memento , and other reasons in it for aggravating of that sin , when yet it will say nothing for the seventh day ; but this first-day of seven it presseth most exactly , neither will any reason alleaged against its morality quietit ; and the more tender that christians be , the more will they find a pressure of conscience for obedience to this command ; and the more easily will they be convinced of , and sadly challenged for the least breach of this command . . gods dispensations of blessings or plagues , especially in spiritual things , bear witness to this truth : doth not experience tell us , that those who make most conscience of keeping this command , are often , yea , ever the most thriving christians as to universal holiness and tenderness , and most near and intimate communion with god ? and will not the unsutable sanctification of but one sabbath , or the interruption of their wonted seriousness therein , giue them a sore backset ? and on the contrary , doth it not appear that those who are gross and untender in this , are often gross and untender in all manner of conversation , and are followed with spiritual plagues of hardness , deadness , and hypocrisie at the best , or else fall into gross outward acts of prophanity , or into errours in judgment , which are the bad and sad effects of prophaning this day , on them who prejudg themselves of the blessing of it ; and if the blessing of this law continue , must not the law it self be moral and perpetually binding ? the obedience whereof , hath this blessing perpetually more or less annexed to it , as the prophanation thereof hath usually plagues , at least spiritual . there are some objections that are moved against the morality of this command ; i shall speak to three of them which are most insisted on . . obj. this law is not mentioned , as being renewed or confirmed , in the new testament . answ . . it 's authority dependeth not on the mentioning of it so in the new testament : the law is gods word , and hath its authority as well as the new testament . . what i● some other clearly moral and binding law had been omitted , or not mentioned in the new testament , as there seemeth to be no palpable and express command against images , though there be against will-worship ; sure , it is enough that it is not repealed in it , so it is here , as is said . . sundry other positive laws are binding , which are not mentioned in the new testament , such as these , for a man not to marry his sister or his aunt . &c. . it will be found on the matter to be confirmed , when we shall see what warrant there is for the lords day , which is one of seven , and yet is clearly holden forth in the new testament : but this command , as also that relating to idolatry ▪ are so little mentioned , because the jews , after the captivity , were not so much in the defect of obedience to these commands , but were rather disposed to a superstitious excess , which maketh christ often rectifie that abuse of the fourth command , but never to annull it . the third command also anent swearing , might be said to be abrogated , because it is not so positively asserted in the new testament . . obj. the apostle , rom , . , . gal. . . and col. . . seemeth to cast away difference of times , especially of sabbath days ; which could not be , if this command were moral . answ . the apostle cannot be understood simply to cast away the observation of all days as a bondage , and so to make all times alike ; for . that would contradict his own practise , and the practise of the other apostles : for it is clear that they differenced the first day of the week from other dayes , and one day in special is called , the lords-day , which other dayes of the week are not . . it all times be alike simply , and all making difference be there reproved , then could there be no time set apart to be observed by men , to the marring of that indifferency ; and if so , then hath the christian church been still in a palpable gross sin ; for if the keeping of a day by vertue of gods command , marr that indifferency , much more will the keeping of a day by mans command , and so there could never be a sabbath . . we must therefore understand these places not as casting all days and times simply , but ceremonial and jewish days , or dayes invented by men , because the scope of the places runneth that way , viz. against the bringing in of ceremonial worship as necessary , which while some weak ones , not yet sufficiently informed , did still practise , as rom. . the apostle would not have them hastily condemned in days , more then meats ; yet is there still a difference betwixt bread and wine in the sacrament of the supper and other meats , which this discourse of the apostle taketh not away ; so is it in dayes . and in these epistles to the g●latians and colossians , he speaketh of dayes , and not ( as would seem of the weekly sabbath , which is ordinarily called a day ) as taking in all the extraordinary feasts of the jews , which is the more probable , because the ceremonial law was pressed on them as still necessary , by false teachers : or he speaketh of mere jewish dayes , and so of the seventh day which they kept ; for it is of such observation of dayes as was sinful , and brake them off from grace and the gospel , as other ceremonies did ; that he speaketh of : but that cannot be said of all dayes , or of keeping one day of seven : therefore this cannot be meaned there . . obj. the fourth command precisely commandeth the seventh day from the creation to be kept ; but that is not moral ; therefore , neither is the command so . answ . this objection goeth upon that mistake , as if the very seventh-day were still commanded in it . as the main substance of it , which our next discourse on the true scope and meaning of the command will clear ; so that if a seventh-day , and not that seventh-day be commanded as the main substance of that command , that objection falleth . . there is a difference to be put betwixt the mandatory part of the command , and what is further added for pressing the observation of it , or for explaining its meaning ▪ the precept strictly is , remember the sabbath day to keep it holy : it saith , remember the sabbath , or the holy re●● ▪ what-ever day it shall be on ; and so it is said in the close , that , he rested the seventh day , but that , he blessed the sabbath : drawing it still from the seventh precisely , to the sabbath : even as in the second command : this is , . commanded in special , that no image be made , then . . this in general , that all gods commandment concerning his worship , even such as were ceremonial , for the time , should be observed with whatever others should be given : so here this fourth commandeth expresly one of the seven ; because the recurrency of that time is bounded : and generally , whatever seventh the lord shall be pleased to pitch on . we have said the more on this , because it doth not only clear the true scope of the command , but sheweth the necessity of the observation of that time , which the lord hath sanctified for himself . . we should put a difference also betwixt ceremonial and mutable : all the judicial laws are mutable ; and the decalogue it self , in respect of its curse ; and as it was a covenant giving life , is actually changed and abolished : yet is not for that to be reputed ceremonial , and not obligatory : ( though all ceremonials be mutable , yet all mutables are not ceremonial . ) besides , this change is not in the matter . why may not therefore , the seventh day in order , ( which was observed from the creation , to the resurrection of christ , ) be changed to the first day of the week , which is a seventh day in number still , without abolishing the morality of the fourth command ? amongst other things in this command , there is more express mention , of the whole families joyning in this duty , then is in other commands : therefore it being a concerning-duty to us ; and a special thing included in the command ; we shall speak to that point concerning family worship , ( before we speak of the second general proposed about the particular morality of this command , and the meaning of the words of it , ) that ye may see , that it is no invention of men ; when ye are called to it , and when it is pressed upon you . we shall here , . shew you , that , this command holdeth forth a family , or domestick worship . . we shall confirm it more largely from other scriptures , and grounds of reason . . we shall shew , wherein it consisteth in particular , and on whom it mainly lyeth to be discharged . . we shall shew the advantages , of conscientious discharging of it , and the prejudices of neglecting it , with the aggravations of that sin . that there is such a thing as family-worship , included in this command , will be clear , by considering , . what worship to god in general is . . what family-worship is . . what this command requireth . by worship , is understood some tribute payed , by the reasonable creature to god , as the great and soveraign lord creator ; whether it be immediatly and directly payed , and performed to him , as prayer and praise ; or for him and at his command , and for his honour , as preaching , hearing , and receiving of sacraments ; which are worship , when rightly gone about . in a word , we call that worship , more strictly and properly , which is a duty of the first table ; and cometh in as commanded in it , for the honour of god , and not for our own , or others external profit ; which , though commanded in the second table , cannot be so properly called worship , much less immediate - worship . thus , teaching others the duties of piety , may be worship , when teaching the duties of any other ordinary calling , is not . . we call that family-worship , which is to be performed , by such and such relations ; or by all the constituent members of the family jointly : and so it differeth . from secret or solitary worship , which one performeth alone to , and before god. . from publick worship , which one performeth by joyning in a congregation of many families together . . from that worship performed occasionally , in mutual fellowship amongst believers , or professors of divers families : for . that may not be ordinary as this , nor so frequent . . that is free to this or that believer , as they shall choose ; or as occasions do cast them to be together . this is not at choice , but is necessary , as to the same persons . . this is performed by vertue of domestick relations , and not of christian only . . this may have , and should have an authority-domestick in its regulation ; for a master of a family , may authoritatively command the members of the family , to pray , keep the sabbath , &c. and may suitably correct for the neglect of those duties ; whereas that other is by christian communion , and admonition onely . ye will see this family-worship clear : . by considering the jews eating of the pass-over : where there was , . secret worship , no question apart . . there was publick-worship ; a holy convocation the first day , and the last : but . there was peculiarly a family-worship ; or , if the family was little , two joyned together , for eating the pass-over within the house , wherein all the members of that family ; or of those two little families that were circumcised were necessarily to be present , and to be joyners : this is family-worship . . by considering , psalm . compared with other scriptures , where ye have . david mentioning his private carriage , and longing for god , and walking in a perfect way . . his publick carriage as a magistrate in cutting off the wicked from the city of god , as ye have . . elsewhere his publick-worship , as psalm . . and sam. . . his fellowship with all the godly , being a companion to them that feared god , psalm . verse . yet fifthly , and lastly : ye have a walk within his house with a perfect heart , mentioned there as contradistinct from all ; which must infer some religious performances of duties , or exercise of worship in his house in reference to that station , as well as in private or in publick , yea , a joynt-exercise , because it is such an exercise as he performed onely at home in his house ; whereas had it been praying for them , or any thing , that otherwise he might have done apart : he needed not go home to them , for performing of it : yet , sam. . verse . when the publick worship is done , he goeth home to bless his house ; which manifestly sheweth a peculiar duty performed by him , in his family , according as he resolved in that . psalm . . it will yet further appear , that there is such a thing , and some way , what it is ; by considering zach. . from verse . to the last : where there is , first , a publick mourning of the whole land. . of several families together : families shall mourn then . . families apart . . their wifes apart , and so every particular person in secret . in which place , it is clear , . that there is a worship of families , besides publick and secret worship . . that , that worship includeth the same duties , jointly performed by the members of the family , which persons in secret perform ▪ and so family-worship , will be a worshipping of god , ( beside what is in publick and secret , ) in a domestick and family-relation , jointly . thirdly , that this command requireth such a family-worship distinct from publick and secret , and something to be performed in worshipping of god amongst persons of related , which is not required of others ▪ may thus be made out . . the thing called for in this command is certainly worship , yea immediate worship ; it being a command of the first table , and such a thing as the sanctifying of the sabbath . . this command taketh in all domestick ▪ relations , parents , children , son● and daughters , masters , and servants , men or vvomen , yea and strangers that may be for the time , or on that day , sojourning there ; these are all constituent members of a family . . the thing required of them is not simply rest from labour , for . that is commanded for the beasts ( lest men should be hindered from or interrupted in their holy rest by their waiting on them ) and none will say , we hope , that there is no more required as to children or servants , then as to the beasts . . under the negative , thou shalt do no work , is included the affirmative , thou shalt sanctifie that day to the lord. . the same duty is required of all alike ( in some respect ) thou father , and thou son , thou master , and thou servant , and if worship be called for from the father , and master , for the sanctifying of that day , so it must be also from the child and servant . . the manner of performing this worship of sanctifying the lords day in holy duties , is required not only to be in publick , nor only in secret , but by the members of each family joyntly , and apart from other families . for . it cannot be understood to require worship only in publick together ▪ because . there may be in some cases no access to publick worship , and yet the command of sanctifying the lords day lyeth still on , and no doubt by families . . waiting on publick worship is but one piece of sanctifying the lords day , and that but in apart of it ; therefore there must be some other thing included here . . it cannot be understood of the master of the family , his putting the members of the family separatly to seek and worship god , and of his own going about holy duties himself apart . for . though that be worship , yet is it not worship from persons in such a relation or family ▪ worship , more then if they were not in such a relation , or of such a family ; and though it might be said that such and such persons sanctified the sebbath , yet could it not be said that the family as such did it ; even as families or persons seeking god in secret , could not be exonered thereby , as to their being in the congregation ; nor their serving of god be so accepted as congre ; gational service . if they met not together when they might : just so it is here ▪ yea as it lyeth , by this command , on a congregation and a minister to sanctifie the lords day , and to come together for that end ; so doth it lye on the family and master of it . . by this command there is more required then secret or solitary sanctifying of the sabbath , even a peculiar sanctification of it within one family distinct from another : i say ▪ . more then solitary worship , because the lords saying thou , without repeating son , daughter , &c. had been sufficient to have laid it on all separately for themselves ; the enumeration therefore of the whole members of a family must import some other thing , for the former is implyed in all commands , as thou shalt not kill , that is , as far as in thee lyeth , thou nor thy son , &c. there must i say , be something more understood by the peculiar enumeration pressed in this fourth command . i say , . even a peculiar worship , because it 's something laid on by this command which is holden within gates or doors , and neither goeth to the congregation , nor to the persons of other families , at least ordinarily , but reacheth the members of such a family who are within such a mans gates or doors ; therefore it must be a distinct family-worship mainly performed by that family together . . the thing required here is not only worship simply , but worship as from a member of such a family ; therefore it is not solitary worship : for seeking of god and moral duties in secret still agree to persons in all places and families alike ▪ but this draweth a line as it were betwixt families , and so divides one family from another ; yet maketh the duty more obliging to these within such a mans gates or doors , then others without doors ; therefore it must be joynt-worship : for apart , or as concerning secret worship , all are every where alike obliged . . if by this command something more in the worship of this day be required of a person that is a member of a family , in reference to that family , then there is required of one who is not a member of such a family , or is required of that person in reference to another family whereof he is not a member ; then it requireth a distinct family-worship , for no other thing can be understood , but a joynt going about the sanctifying of that day in a stricter and nearer way of communion amongst the members of that family , then with persons and families in and to whom they are not so interested and related . . if secret and publick worship were onely required in this command , then should we equally and alike sanctifie the lords day with other families and persons , not of that family whereof we are members ; for in these we joyn alike for them and with them , but there is some peculiar thing required here , which will not agree to be performed by all alike ; therefore it is family-worship that must be here required . . this command requireth of masters , ( suppose them to be ministers , or magistrates ) another way of sanctifying the sabbath , and worshipping of god , in and with their families , then it doth in reference to other families ; the command being so particular to him , and to all that are within his gates or doors , and members of his family , speaketh this clearly . but except it be joynt going about of duties with them , there can be no other thing understood to be required : for , . one may exhort another . . all come in publick together . . by the masters example after the publick , they all withdraw ( or should at least ) to secret exercises . . magistrates and ministers may command other families to sanctifie that day ; what is peculiar then , as to their own families , but to joyn with them in duties of worship ? . if there were not domestick-worship required on this day , then except it were in publick , members of a family could not converse together ; for they cannot converse together in doing their own works , or in speaking their own words , their fellowship therefore must be in exercises of worship , and so that must needs be required in this command . . some other thing is required by this command , of a member of a family which seeketh god , then of a person in an heathenish family ; or some other thing is required from so many persons joyned together as members in one family , then from such persons suppose them to be scattered from one another , amongst heathenish families ; certainly where husband , wife , children , and servants are christians , and professors of the same true religion , there is some other thing required of them then where onely the husband , the wife , the child or the servant is so ; but if they were scattered and became parts or members of diverse families among heathens , they would be obliged to seek god apart ; therefore no less , but much more is joint-seeking of god required of them , when they are united together as members of one family . . this command ( when it mentioneth all within his gates or doors ) requireth some other thing of a master when at home with his family , then when he is withdrawn from them : but a master at a distance may command all in his family to worship god , and pray to god for them , and so may they all if they were scattered , worship god secretly ; therefore when they are together , there is some other thing required of them by this command , which is , no doubt , to worship god together . . the duties that are to be performed on this day will require this ; such as instructing one another , exhorting , admonishing , comforting , strengthening one another , and talking to , or conferring with one another , of the word , deut. . verse . . which cannot be denied to be duties called for on this day ; and yet they cannot be done but by joint concurring together in that work , and therefore it concludeth strongly that family-worship , at least on the lords-day , is commanded here ; and if families be called to worship god jointly on the lords-day by the worship competent for that day , then by proportion are they also called to worship him jointly on other dayes by the worship suitable to them , there being the like ground for all . . and lastly , that which is required of families , is such a worship as ought to be performed by them , supposing there were no publick worship , nor yet any other family , worshipping him in the world. so joshua reso●veth , chap. . . i and my house will serve the lord , and sanctifie his sabbath ( that being a special piece of his service ) what-ever ye will do : but if there were no worshipping of god in all the world but in one family , then ought that worship to be joint according to that same word of joshua's , i and my house , otherwise we behooved to say , that there might be a plurality of worshippers of god in the world , and yet without any joyning together in worship , which were in it self absurd , and contrary to joshua's religious resolution . it being thus made out by this command , that there is such a worship as family-worship , and that it is commanded , we shall consider in the next place , how the scriptures do otherways hold it out . . then consider , that where the scriptures speak of eminently godly men , they speak of them as making conscience of this , and take notice of their honouring of god in their families as a special part of their eminency ; so abraham , genes ▪ . verse . joshua . . . job in the first chapter of his book , and david psalm . are noted : it must then be a commanded and commendable duty , which is so particularly remarked in them . . ye will find it almost in all parts of scripture , as genes . . exod. . dout. . joshua . . job . psalm . and psalm . at the dedication of davids house , which was not sure , without some peculiar worship and craving of gods blessing ; even as in other cases , those who had builded houses were to dedicate them , or to consecrate them , and wherefore ? because they were hoven in a manner , and as it were offered to the lord , for seeking and worshipping him in them : so , altars ▪ numb . . . were said to be dedicated when they were set apart for gods service , and consecrated for that use . so nehe● . . . the walls were dedicated , and the levites brought out for that end ; which dedication ▪ no doubt , had a religious use ▪ and , will any think that they began with prayer or praise as david did , and left off such exercises afterward ? see also sam. . . where mention is made o● davids blessing his house . esther and the maids of her house , and the rest of the jews in their several families , fasted and prayed . we see it spoken of by the prophets , as jer. . ult . and zech. . . and that as a prophesie of the converts carriage under the new testament . we find it also mentioned . tim. . . and . v. ▪ and titus . . . ye will see it thus practised and pressed before the flood ; god was honoured and worshipped in families after it ( before the law ) by abraham , iob , and others in their families ; under it , there was the observation of it , and that by peculiar ordinances , as namely , by the passover yea , it is mentioned , and that most expresly in the very law , as is said ; it was kept up under the captivity , and after the return renewed by zachariah especially ; yea , it is also renewed in the new testament , whereby it appeareth to be of very special observation ; from all which it is not a little commended to us . . if we consider the many wayes whereby the scriptures press this duty , it will be found that there is hardly any duty more cleared and pressed then it . it s pressed : . by command ? . by examples of godly-men held forth as paterns for imitation . . by promises made to it , and . by blessings conferred on the conscientious practisers of it , genes . . deut. . verse . . . . . as evidencing sincerity , genes . . ioshua . . as making folks lyable to the curse and wrath of god when neglected . ierem. . . . as a fruit of the spirit , and as a companion of true repentance , zach. . . as a specially commending and adorning qualification of persons that have it and scandalous where it is wanting ; and as declaring one unmeet for publick charge , gen. . . tim. . . tit. . . hence the argument runneth strong , that duty which in scripturs is commanded , by many examples commended , and by other motives pressed , the neglect whereof bringeth guilt and offence upon the persons neglecting ; is no doubt a necessary duty , but family-worship is such : therefore it is a necessary duty . that it is commanded , what we have said from this fourth command may sufficiently make it out , yet we further add , deut. . . . and deut. . . . in which two places it is clear that observing of the law , is not onely to be studied by a master of a family himself alone , but that the religious duties of frequent speaking of it , diligent teaching of it , whetting and pressing of it on his family , are to be performed by him ; yea , it is to be written on the posts of his door , to shew that religion must be in the family , and in all that enter into it , even as car ying the word on the fronlets betwixt their eyes , was to mind them of the peculiar and particular sanctification that was called for from them . that it is commended by examples is clear in abrahams , who d●aleth both with children and servants in the family , and that in things concerning the worshipping of god , as well as in things concerning his own particular affairs : he circumcised them , and commanded ; yea , charged them to serve the lord , whi●h cannot be supposed to have been done without other duties of worship . and in david● , . sam . . who when he has been at publick-worship goeth home to ble●s his family , which was certainly to go about some religious duty with them , as he had been doing with the people in the publick ; in the one he behaved him●elf as king , in the other as a governour and head of his own family in particular ; and had it been only to pray for them , that might have been done elsewhere then at home ; but it denoteth the changing of publick worship ( wherein he had blessed the people as a publick man , as a prophet and godly king , and had joyned with them v. . ) into family duties . wherein he goeth to concur with them ; intimating that a holy solemnity should be partly spent in publick , and partly in family-duties , without neglect of secret duties : beside that in psal . ▪ and psal . . it is clear ; and appeareth to have been also practised by all that built houses , who did dedicate them , and that not without prayer , as is manifest by davids dedication of his , psal . as is said , job's example likewise maketh it out chap. . where there are sacrifices in his family , as well as for his family . . he sendeth to sanctifie them who were absent , that is , to put them in a readiness for joyning with him in that service with those that were at home , which he needed not to have done had they been beside or present with him : yea . when he cannot do it personally , he will do it by another , that god may be worshipped by them all , some way together . . i say the neglect of it is sadly threatned as jer. . v. ult . pour out thy fury on the heathen that know thee not , and on the families which call not on thy name ▪ if not worshipping of god in families , be a character of a family appointed to destruction , and be threatned with a curse , then prayer-worship in families is a necessary duty ; for it 's clear from that place , . that by calling on gods name , is meant gods worship in general ; and prayer in particular , which is a special part of it ▪ . that by families are meant particular ▪ societies and companies whether lesser or greater that want this worship , and so are the objects of that curse . obj. if it be said , that by families there , are meant people and nations , yea ( comparing this place with psal . . v. , ) heathens that called not on god. ans . that doth confirm the argument : for if heathens , whether kingdoms or families be described by this , that they call not on god ; then still it must be a heathenish kingdom that has not publick worship , a heathenish person who wanteth secret worship , and so a heathenish family that wanteth family-worship . . the curse here is not threatned to families as families , but as such families that call not on gods name , therefore it reacheth them : for , à quatenus ad omne , &c. so then what ever profession families have otherwayes , if they want this duty they are thereby laid open to the curse . . it is all one upon the matter whether by families be meant societies lesser or greater : for if it be a fault in nations to neglect gods worship , and if the neglect thereof bring a curse on them , will it not be a fault in particular families , and bring a curse on them ? . families cannot be excluded , seeing they are expresly named ; though more be included , to wit , that the curse cometh on multitudes of families , or upon nations made up of families . and we conceive families to be particularly named , . to shew that the curse will reach all societies lesser as well as greater , who have this character . . because nations are made up of families , and because there is sibness ( to say so ) betwixt the carriage of families in religious worship , and the carriage of the whole land. . the comparing of jeremy with psal . will not enervate any of the places ; but , when put together , they shew that the holy ghost doth mean both families and kingdomes , and that what is implyed in the one place is expressed in the other , to shew that god will have both publick-worship from whole kingdoms and family-worship from particular families as parts of these kingdoms . . the ground whence the c●rse is derived , is because that such a society neglecteth such a duty , and therefore how-ever we expond the place and the word family there , it will hold of all societies in general . . i said that the having of family-worship is looked upon as a special qualification , and the want of it as a scandal and offence , for . . who are to be admitted elders or deacons ? is it not such who have this qualification of ruling their own houses well ? , tim. . v. . tit. . . ( yea even widows , tim. . . are to be tryed by this , that they have brought up children , no doubt christianly and religiously , which can very hardly , if at all be , without worshipping of god with them ) . if that qualification , to wit ▪ ruling their own house well , be found to be wanting , they are accounted to be unmeet to rule in gods house , tim. . . whence we may reason thus : that which casteth a man as unmeet for bearing rule in christs house , how-ever otherwise he be qualified , is an offence and a scandal ; but the want of family-worship doth that ; therefore the want of it is a scandal . in these places it is clear , . that ruling of their own house is meant not only in outward and temporal things , but also , if not mainly , in what concerneth the honour , service and worship of god ; for . it 's the ruling of servants and children together , tim. . verse . . now it is clear that children are to be brought up in the fear of the lord , . it 's a ruling that commendeth them as gracious , which no ruling in temporal things will do ; seeing many meere natural men , are wiser in their own generation that way , then the children of light . . many much less fit for ruling in these things , may yet be fit to rule in gods house , as experience cleareth . . these words , having children in subjection in all gravity , speak out a christian and religious rule and order to be kept in the house or family in reference to a religous end , which cannot but take in family-worship ; yet it is also clear , that he meaneth not simply of inability to rule , but mainly of defectiveness in the improving the ability which god hath given for ruling ; therefore it is not said here , he that cannot rule his house ( though that be in part truth ) but he that doth not rule ; and it is tanked with excessive drinking , striking , pride , and other grosse ills ; it having that same effect that they had , to wit , to declare incapacity for such offices ; hence this is not to be the rule of tryal , if he can rule his own house well , as having gifts fitting him for it , but ( supposing him to have these ) it 's to be inquired if he doth actually rule it well , which is the evidence of the right improving of his gifts ; therefore here ruling in the mans own house , and ruling in the church or house of god , are looked on as two degrees of one thing of the same nature , because both taken in , not only gifts fitting for the discharge of the duty of this respective ruling it , but conscience and faithfulness in the improving of them ▪ we shall not here to this purpose insist on the frequent mention that is made in the scripture of churches being in families ; but shall proceed to add to what we have said , six or seven reasons or grounds that will further prove and clear the thing . the first is drawn from nature , which teacheth not only that the true god should be alone served and worshipped , but that according to the stations god hath put 〈◊〉 in , they should improve them with their gifts & parts for a higher end then their own behooff or advantage ; to wit , his glory : and that as they have a peculiar fellowship given them by him as his gift , so he should have answerable and peculiar acknowledgement from them ; and therefore seeing the appointment of families is gods ordinance , and that it s he that giveth to some children and servants which are with-held from others , there ought in all reason a tribute to be given to him resulting from that society and the family : hence it was that before the law the patriarchs had their worship specially in their families ; yea heathens , beside their publick idolatrous worship , and idolatrous temples , had their peculiar penates or houshold-gods , on whom for their particular families , delivery from enemies and protection , they depended . . a second is drawn from the nature of christian communion amongst believers , which as it requireth the performing of christian duties , according as we are in providence called to them , so it requireth the making use of that tye of family-interest or relation super-added to the former for furtherance and entertaining of that communion , because there is a special access ministred by such a relation to the attaining of that end ; hence it is we conceive ( as is said ) that some christian families are called churches , because so many christians casten together , lived in a christian discharge of all family-ordinances ( so to speak . ) . the lord by his covenant doth especially ( though not alway ) derive mercies to families taking them in together , and making promises to them , and conferring priviledges on them . so abrahams whole family was taken in covenant , genes . . and in the new testament whole families were at once baptized , which certainly calleth them to a peculiar way of being answerable to such priviledges and ingagements : and is not this one special and very proper way of being answerable to them , that they worship god together , and joyn in blessing him for such mercies , and in prayer to him for grace to carry suitably to them ? . the mutual interest that usually is in the condition of members of the same family , calleth for joynt-seeking of god , and worshipping of him , as they are jointly concerned in the same dangers , the same sins often , the same stroaks , the same duties , the same mercies ; for what is so to one , is ordinarily some way so to all , therefore ought they to joyn in confessing of sins , acknowledging mercies , deprecating dangers and stroaks , and discharging of duties . . private worship is profitable to all the ends of a family . it s an acknowledging of god and honouring of him , it helpeth the master to keep his authority , and maketh every one in their family to walk the more respectively towards the rest , and it keepeth from many out-breakings , when they are to meet so often together to seek and worship god ; hence , in experience , we often see that these families , where religious worship is , are generally more civil , at least , then other families , where it is not , and that the children and servants of such families readily profit most , are most countenanced by gods blessing , and are in greatest capacity to get good of the publick ordinances . . the lord loveth to have a distinction betwixt these that serve him , and these that serve him not ; now as to a family relation , what difference is there betwixt a professing christian family , where the joynt worship of god is not , and a heathenish family ? heathens live , and eat , and work together , and when no more is seen , they look very like the one to the other . even as in a nation where no publick worship is , though private persons privately seek god , yet there seemeth to be no publick national difference betwixt that nation and a heathen nation : so in the former case a family difference will hardly be found , if any should inquire of what sort of families these are . add that it will be hard to say that a man should take care of the outward estate of his family , and neglect the spiritual , and keep communion with his family in temporal things , and none in spiritual duties ; yea , doubtless he should be much more in these , as being both more necessary and more excellent . having first shewed that this fourth command holdeth forth a family worship , and having secondly confirmed it more largely from other scriptures and grounds of reason , it followeth now according to the method proposed , that we shew in the third place , how particularly the scripture describeth wherein it doth consist , whereby it will further appear to be of god. the scripture describeth it four wayes . . in general it is called in abraham and joshuas case , keeping the way of lord , serving the lord , very comprehensive expressions , taking in much , and here its sanctifying of the sabbath ; that is , performing of the duties which are to be discharged for the right sanctifying of that day ; we conceive it to be in short , to do these things in a joynt family-way , which a servant of god may , and ought to do , alone ; that is , to pray , read , sing psalms , &c. or to do in a domestick way , what christians in providence cast together may do , as to pray , read , further one anothers edification by repeating of sermons , spiritual conference , instruction , exhortation , admonition , &c. for they have their tye of christianity , and this of a family-relation beside , which doth not abrogate the former , nor derogate from it , but doth further corroborate and add more strength to it , as to make it more necessary and less elective , more frequent and less occasional , and to be now by domestick rules authoritatively regular for edification , which cannot so be by the simple tye of christian communion . . it speaketh of particular duties , wherein they should joyn , as first , here of sanctifying the sabbath in all the duties of it , adding more to our family-worship that day then other dayes , as well as to our secret worship , for the sabbath was to have its double offering . secondly , of praying , jerem. . ult . which is necessarily included in that mourning , mentioned , zech. . a fruit of the poured out spirit of grace and supplications , so sam. . davids blessing his family is to be unde●stood of his going before them in prayer to god for a blessing on them , not in common as a publick prophet , which he did with the people , but as a peculiar duty discharged by him to his family , whereof he was head . thirdly , of family fasting , or setting of time apart in the family extraordinarily for fasting and prayer , as in zech. . in that solemn mourning , and in esther . where it is recorded , that she and her maids ( who were her family ) and all the jews at shusan ( who yet could not have in that place a publick fast ) did go about that duty . fourthly , of instruction , a most necessary duty to instruct and teach the family the knowledge of god ; the command goeth expresly on this , deuter. . , . and . , . where we commanded to talk of the law within the house , to teach it our children diligently , or ( as the word is ) to whet it on them by catechizing , and to write it on the posts of our doors , and on the walls of the house , for what end i pray ? sure for this very end , that the house might have the means of knowledge in it , and that the knowledge of gods law might be taught and learned in it , and will any think that the walls should teach and the master be silent ? especially , seeing it is for the families behoof , that these things were written ? what if some in the family could not read ? which on several accounts might be ▪ then it would follow that they were lost , if there were no more nor other teaching then what was by writing on the walls ; when abraham commanded his house to keep the way of the lord , and to serve him , will any think he did not teach them , who he was , and how he should be served ? by proportion other things fit for edification , and as worship to god , come in here , particularly praise , ●s appeareth by the ▪ psalm , intituled a psalm or song at the dedication of davids house . . the scripture speaketh of , and holdeth out the duty of the particular members of the family , and that in reference to the stations they are in , and the relations they sustain and stand under , as of husband and wife , that they live together ▪ as the heirs of the grace of life , and so as their prayers may not be hindred ▪ of parents , that they do not onely provide for their children temporal things , but that they also being them up in the nurture and admonition of the lord , timothy ▪ . and . both children and servants are put in together . . the scripture speaketh of ordering of families by a special family discipline and authority , therefore it is called in abraham , commanding or charging his servants to keep the way of the lord , and tim. . a ruling of their own house well , with some resemblance unto ruling in the church by ecclesiastical discipline , with which it is some way compared , as having a fitness , or as being an evidence of fitness , for that . this discipline consisteth especially in these three , . in making good domestick laws for children and servants in ordering every thing aright , that concerneth the promoting of godliness and edification amongst them , and in timing of things rightly , so as every duty that is to be done in the family , may be done in the beautiful season of it . . in putting forth a paternal or parental and masterly authority in carrying on these ends , commanding or charging as abraham did ▪ ruling so as children and servants may be kept in subjection ; it is very insuitable and no wayes allowable , that masters should command in their own business , and onely intreat in the things of god. . in exacting an account of obedience and censuring disobedience ; job and david do reprove their own wives by vertue of the authority of their headship , david will not suffer a wicked person to abide in his house ; that is , when commands and rebukes will not do , he will even extrude and put away . if it be asked here , on whom doth the burden of discharging duties in the family especially lye , and what is to be thought of chaplains ▪ answ . i will not altogether condemn chaplains , for certainly , masters may make use of helps , and god as often blessed it , and that practise of levites being in families , deut. . verse . , ▪ ( though it was a snare through his own fault to that levite , who went seeking a place to sojourn in judg. . in micahs house ) seemeth to insinuate that there hath been , and might have been , somewhat of this , and good if well improved ; yet when putting the charge upon chaplains , either meerly for masters of families their own ease , and when they think themselves altogether exoned of that burden , because they have such with them , or when it 's because they think less of , and undervalue that duty themselves , or account it below them to catechize and instruct servants , or to pray in their families , or because they cannot bestow so much time on these duties , who yet can bestow much more idly , that is utterly culpable and inexcusable ; the burden lyeth on the master primarily and chiefly , and therefore he can never denude himself wholly of it , more then of his other necessary affairs , except when more publick affairs call him , or when infirmities impede him ; for here the command saith , thou , to wit , master , nor thy son , nor servant , &c. it speaketh directly and immediately to him , because the performance of the duty is especially called for from him ; so in that example of abraham it 's he that commandeth his houshold to keep the way of the lord , job himself offereth the sacrifice , david will not send home , but goeth himself to bless his house ( though they had other wayes much employment if that could excuse ) and the man that is to be chosen an elder , is such as ruleth his own house well ; having of a chaplain , will give no great proof of the masters own dexterity , yet we say , that one may for the better effectuating the end take help , though he cannot altogether devolve the burden on another ; yea , we think when the master is negligent or absent , duty falleth to be performed by these of the family , on whom the weight of his affairs doth in his failing or falling short , lye , if qualified ; so that amongst other defects they should make up this , or in such a case the most fit and best qualified in the family ought to be pitched on for this . from what hath been said family-worship appeareth to be so convincingly clear , necessary and important a duty , that any objections or scruples , that can be moved against it , most needs be but of little weight and importance , and may be easily solved and satisfied : it will not therefore be needful to condescend particularly on them : and as for the advantages that wait on the conscientious and suitable practise of this duty they are many , a few whereof we shall very briefly touch upon : as . it hath gods special approbation , testimony , and commendation , and he hath a great delight and complacency in the diligent and faithful practisers of it , genes . . verse . . it advanceth to a high degree of familiarity with god , and is attended with sweet communications of his mind as himself thinketh fit , ibid. comparing verse with verse . and . . it is readily and often followed with success more or less towards the spiritual good , and edification of servants and children , either in the masters life time , or when he is gone , gen. . v. . abraham will command his children and houshold after him , and they shall keep the way of the lord , they shall keep is emphatick and observable ; and with promised blessings on the master , or head of the family , ibid. that the lord may bring upon abraham , that which he bath spoken of him . . it is a notable mean of the propagation and encrease of the knowledge of god : o what plenty of the growth of the knowledge of god might , and would be , in the church , if all masters of families made conscience of family-duties ? and particularly of catechising and instructing them in the knowledge of the principles of religion ! and what can one minister do as to this alone in a numerous congregation , if all , or most , masters of families be negligent , who yet must answer to god for the souls of their children and servants , as well as the minister must for the souls of all under his charge ; these being under their charge , as well as the other are under his , as is clear , from this same command . . it very much furthers through gods blessing all the family for profiting by the ministry of the word , and for joyning in publick duties of worship , as is obvious . . it procureth , or at least , is a fit , hopeful and promising mean for procuring a suitable discharge of all sorts of duties , called for from the several members of the family in their respective capacities . . it is notably contributive , through gods blessing , for preventing many publick scandals in the church , whereby the name of god is much dishonoured , and the profession thereof disgraced . . the ruling of a mans own house well , doth not a little fit him , that is otherwise qualified for it , and called to it , for ruling in the house of god , tim. . . and by proportion for other publick employments ▪ whereof he is capable , and to which he is called . . it is waited with sweetly , smiling , quieting and satisfying reflexions in a strait , and particularly at death ; and failings in it ( let be utter neglects ) are waited then with sad and bitter challenges , as may be gathered from davids last words , sam. . . although my house be not so with god , &c. the contrary prejudices either of the utter neglect , or of the careless and overly performance of these family-duties , may be easily discovered by the due consideration of these fore-mentioned , and other such like advantages : and from all that is said on this subject the horrid aggravations of the grievous sin of neglecting family worship so clearly commanded , so much commended and pressed ; so much practised by the saints , held forth to be so advantagious in its practise , and so prejudicial and severely threatned in its neglect , cannot be but at first view obvious to any that will but with ordinary seriousness take notice of them . having cleared that this command is moral , not as to the setting a part of time for duty ( which every command supposeth ) but of so much time , particularly stinted and defined in the command : we come now to see what is specially commanded here ; the command divideth it self in a mandat , or mandatory part in the first words thereof , and in an amplicatory part , wherein it is more fully cleared and pressed : the . is , remember the sabbath-day to sanctifie it , or keep it holy : for the opening up and winning at the clear meaning whereof , we would consider three words . the first is , what it is to remember or ( as it is infinitively set down ) remembring to remember ; this is prefixed and would look rather like the inferring of something commanded already , then the new instituting of a command , and so indeed , it seemeth to suppose a day formerly institute and set apart for god ( as was hinted before ) which by this command his people are put to mind : it doth beside import these four with a respect it were to four times . first , a constant and continued duty at all times , and in all dayes ; that is , that we would remember , that god has set apart a seventh day for himself , and therefore every day we would remember to cast our affairs so , as they may not be impediments to us in the sanctifying of that day , and we would endeavour alwayes to keep our hearts in such a frame as we may not be discomposed , when that day shall come , and this affirmative part of this command bindeth semper or alway , and its negative ad semper , on other dayes as well as on the sabbath . . it importeth a timely preparing for the sabbath , when it is a coming , or when it draweth near , this remembring it calleth for something to be done in reference to it ; before it come a man by this is obliged to endeavour to have a frame of heart , that he may be ready to meet the sabbath , and enter kindly to the duties of it , when it shal come ▪ or otherways , if it come on him while he is in his common or course frame , and not fitted for it , it will say he has not been remembring it before it came . . remembring importeth an intenseness and seriousness in going about the duties of the day , when it cometh , and that it should be with all carefulness sanctified , and that men should be mindful of the duties called for , lest their hearts divert from them , or slacken , bensil and grow formal in them ; whereby mens inclination to forget this duty , or to be superficial in it , is much hinted at , this word we take to be moral , being a mean for furthering the great duty aimed at of sanctifying the lords-day , or sabbath coming . . remembring may import this , that the sabbath even when it is past , should not be soon forgotten , but that we should look on the sabbath past to remember it , lest by loosing the fruits of it , when it is by , we make our selves guilty of prophaning it . the next word is , the day of the sabbath . by sabbath here is meaned rest , as it is exponed by the apostle , hebr. . and that not every rest , but a holy rest from our own works , that there may be access to positive sanctifying of that day , for the sanctifying of that day is the end , and this is but a mean and necessary supposed help , without which the day cannot be sanctifyed in holy duties ; holy duties and our own works being for the time inconsistent ; besides , that rest on this day is not onely called for , as ceasing from our ordinary affairs in the time of worship is called for on any other day , but more especially and solemnly in respect of the day it self ; for at other times our duties require a time for them , and therefore that time cannot be employed in another ordinary work and in worship also , but here the lord requireth time and rest to be sanctified , and therefore we are to perform holy duties 〈◊〉 that time , because it is to be sanctified ; other times and rests are drawn after worship , this time and rest draweth worship necessarily after it ; hence it was that onely the jews feasts were called sabbaths , i mean religious sabbaths , not civil or politick , as their years were , because they included a rest upon destination to an ●oly use . that which is mainly questionable here is concerning the day , expressed in this command , concerning which may be asked , . what sort of day , or the quamdiu . ● . how often , or the quoties . . what day of the seven or the quando . . when we are to reckon its beginning . for answer to the first we say , there are two sorts of dayes mentioned in the scripture , one is artificial of twelve hours , so the jews divided their day , making ●heir hours longer or shorter as the day was long or short , but they kept up the ●umber of their hours alway ; the other is a natural day , which is a seventh part ●f the week , and containeth twenty four hours , taking in so much time as inter●eneth betwixt the suns beginning to ascend , after midnight , the nocturnal sol●ice , till it pass the meridional altitude , which is the suns vertical point for that ●ay , till it come to that same very point of midnight again , which is the suns natu●al course every twenty four hours , comprehending both the artificial day , which 〈◊〉 from midnight to midday , and the artificial night also , which is from midday to ●idnight again . the day mentioned here is the natural day , because it 's a seventh day , proportionable to each of the six dayes , given unto us , and they with the seventh making up the week , it must contain as many hours as any of the rest doth ; but the six dayes wherein god made heaven and earth , &c. are natural days ; therefore the seventh to wit , the day of rest , must be so also . let us only for further clearing and for directing our own practise speak here a word or two more , . we say it is a whole natural day , that is , as it 's usually employed by us on any of the six dayes for our own works , that as we spend so much time in our ordinary callings on other dayes , so would we employ so much in gods worship secret , private ▪ and publick on that day ; what proportion of time we use to give , or may and should give ordinarily to our callings on other dayes , we would give as much to god and his worship , to our souls , and our spiritual state on the lords day or sabbath . therefore ▪ . there is not to be understood here a rigid pressing of all these hours to be spent in duties of immediate worship , but our working and walking time , having a respect to our infirmities , and also to our duties , lest under pretext of infirmity we incroach upon gods day , and give him less then we give to our selves , or should and may give him : and so in scripture they accompted , what is betwixt rising and going to bed , as still the work of one day , or one dayes work ; for as god in conceding six dayes to us , hath yet so done it , as there may be a reserve of particular times for worship called for from us to him every day for keeping up our communion with him ; so on the seventh day doth the lord allow so much conveniency of sleep and other refreshing , as may be subservient for the main end of the day , these being works of mercy and necessity , which christ allowed on the sabbath , which was made for man , and not man for the sabbath . . yet care would be had lest under pretext of these we exceed , and apply too much of what is the lords unnecessarily for our selves and on our lusts ; and if we will wake for ordinary business , and keep up on such and such a dyet , other dayes , yea if we might do it , or others no more strong then we , do it , the pretence of infirmity will not excuse us , especially seeing hardly it can be often instanced , that timeousness at gods work in that day , or earnestness and continuance in it , hath proved hurtful , which we may account as a part of gods blessing on the seventh day , that less meat and sleep may be as refreshful as more at another time ▪ thus much for the quamdiu , or the continuance of the day . secondly , it may be enquired how often by vertue of this command that day doth recur ? if it be one of seven ? or , if it be the very seventh ? and so if this day be to be taken definitely for the very seventh day after the creation , or indefinitely for one day of seven , as the lord should otherwayes determine , or had elsewhere determined ; a stricting then to a day : but not any particular day by vertue of this command , but to such a day as was formerly described or prescribed from the beginning , during the jewish state , and to such another day as god should after christs coming reveal unto them , and pitch upon for his service ? for taking it for granted , that a seventh day as moral is commanded , it followeth to be inquired , whether it be the seventh in number , that is , one of seven , or the seventh in order , that is , the seventh day ? for answering this we would permit , , that there is a great difference betwixt these two ; the one , to wit , that there be a seventh doth concern the matter and substance of piety ; the other , to wit , which of these seven it be , is more circumstantial and is alike , if it be appointed by god , and have the blessing . . that it is usual for god in his commands concerning worship , not at first to express a particular definitely , but to deliver it in the bosome of a general indefinitely , mediately , and by clear consequence , as it were several species under one genus . as for instance , ▪ when deut , . . he commandeth his people to offer their sacrifices in the place which he should choose , here there is a stinting or astricting of them to the place which god should reveal unto them ; this before the temple was built , tyed them to the ark , and sometimes to one place , and sometimes to another , as it was removed and placed , till it was brought to jerusalem ; but after the temple was built and chosen for the place , it astricted men to that ; yea when the temple is destroyed , and christ come , it a stricteth men to no place by another , but it obligeth men to worship god every where in spirit and truth : it 's true , this is a ceremonial precept , and will not hold in all things , especially as to its oblition , yet while it stood by a positive authority or precept , it sheweth that god may command a particular , as one day of seven , and yet not instantly so determine , but that one and the same command may inforce to diverse dayes at diverse times , upon supposition of gods manifesting his mind , even as by one command men were astricted successively to diverse places . see it instanced in the second command , wherein god requireth such a worship , as he himself should prescribe , which is the moral affirmative part of it , and dischargeth all worship by images , that is , the moral negative part thereof ; by vertue whereof believers were then tyed , to offer sacrifices , to circumcise , to keep the passover , &c. but now believers are tyed to baptize , to celebrate the lords supper , &c. yet by vertue of one and the same command ▪ so here , that command which requires the seventh day from the jews , may require the first day from us christians , for the sabbath , because these particulars are not expresly ▪ directly , and immediately called for by these commands , but indirectly and by consequence ▪ yet this second command tyed the jews to abstain from blood , and to circumcise , before the ceremonial law was added to them , because these commands were formerly revealed to them , but it tyed them to these accidentally ( to say so ) and by consequence only , even so we say of the fourth command as to the seventh day , it being instituted before : consider for this exod. . . where six dayes for gathering of manna , & a seventh for rest , are spoken of . a third instance is in tithes , which was the lords requiring apart of their means or substance , as this was apart of their time ; he there required the tenth part of their increase , as here he doth the seventh part of their time ; yet god , in proportioning their estates , did not particularly limit to any exact and precise order , but as to this proportion of their estates whatever they were ; so we say here , had not the day been determined other wayes then by this command , it would not have implyed any particular definite day of the seven , . we premit , that though the seventh day be called moral , as is expressed in the command , or understood , yet it is but moral positive , and so alterable at the will of the law-giver , and therefore the question would not be much different , if acknowledging the seventh day to be commanded to the jews , as well as one of seven , we yet asserted the seventh to be discharged , and one of seven to be still retained ▪ for so one of seven would be binding now , and not the seventh . . yet lest we should seem to admit somewhat changeable in the very command it self precisely considered , we would put difference betwixt the commanding part of the law , and its explicatory part ; the command may be moral and indefinite , although some things in reasons and motives were not so ▪ as in the preface which inforceth all the commands , & in the promise annexed to the fifth ▪ there was something peculiar to that people , yet cannot we cast off all because of that ; suppose there had no more been in this fourth command , but remember in the day of rest to keep it holy , that would not have inferred the seventh day , though we think the jews , because of its former sanctification , would have been obliged to keep that day by vertue of this command : and suppose that in the explications or reasons there may be something added peculiar to that people ( which cannot be a seventh day , but at the most ( if any thing ) the seventh day ) yet that which is in the commanding part , will still stand moral , to wit , that the day of rest should be remembred ; and if it can be made out that it was determined to the jews to sanctifie the seventh day ( though it were in the reasons added ) and to us afterward to sanctifie the first day , they will be both found to be a seventh day , and a day of rest , and therefore to be remembred and to be sanctified ; this would resolve into the same thing on the matter ; yet we conceive it safest to assert that in this command god hath set apart a seventh day to himself , which is to be sanctified by us , by our application of it to holy uses , but doth not by it expresly , directly , and primarily bind to the seventh day , but secondarily and by consequence , to wit , as it was other wayes before declared by him , and so it bindeth now that same way to the sanctifying of the first day of the week , as being now revealed by god , just as in the former instances or examples we touched upon . that a seventh day ( whatever it be which is chosen of god ) and not the seventh day in order , is to be sanctifyed by vertue of this command , as injoyning that , as the substance and matter of it , may be made out by these arguments . arg. . that which is the substance of this command is moral , and bindeth perpetually , as we have formerly proved ( for if its substance be not moral , then it sel● is not so either ) but that a seventh day should be sanctified hath been maintained in the church by the apostles in their retaining the first day of the week , while the seventh hath been laid by and never used ; therefore it was not the seventh , but a● seventh day which was primarily commanded in this command ; so that no particular day is instituted here more then any positive service is prescribed in the second command : yet the observation of what was prescribed , or should be prescribed was included . even so it is here in reference to that day ; and as we may inferr that the second command injoyned not such and such ordinances primarily , because they are abolished ; and that such as were negative or prohibited , a● not making of images , are moral , because they are continued , and images are to be rejected ; just so may we conclude that a seventh day here was primarily commanded , and is moral because it is continued , and that the seventh was not so commanded , because it is rejected and laid aside . this argument especially made out in the designation of the lords day will prove this , for if that seventh day was the substance of this command , then either it is to be continued as moral , which were against the current of the new testament , wherein , as christ hath set forth different ordinances , so a different chief solemn time for worship ; or we must say that this fourth command belongeth not to us at all , the contrary whereof we have made out : it must then follow , that it was not the seventh day , but a seventh day which this command respecteth , which therefore belongeth to us , as it did to the jews , as well as any other command ( and particularly the second command ) doth . arg. . if god hath put a difference some way betwixt the sabbath commanded here , and the day of his own rest , the seventh day , then it would seem its not that day which it commanded : but he hath put a difference , first , in the mandatory part , remember ; what ? not the seventh day , but the sabbath day , or day of rest : . in the blessing , it is not said , he blessed the seventh day , but the sabbath ; therefore is that difference so palpable , as being specially intended ; whereas if the scope of the command were only the seventh day , it had been much more clear to have set it down other wayes ; and no other probable reason of the difference can be given . arg. . either a seventh day is commanded primarily , and then the seventh but secondarily and consequentially , or the seventh was commanded the jews primarily , and one of seven but consequentially ( for both were commanded to them ) and the first , to wit , the seventh as being in use before . but it cannot be said that the seventh day was primarily commanded , and one of seven consequentially only , because the general is first commanded , and then the particular ; as when god required tithes of increase and cattle , by the command of tithes he first required the proportion , and then what particular proportion as to order , he himself should carve out to them ; and so consequently came in the tenth beast ( which passed under the rod ) by a particular command , lev. . , ▪ because there god determined ; but if that tenth had not been set down , the general command had but determined upon the tenth of cattle , as of sheaves , or bolls of corn , even so it is as to the day , the command requireth one of seven primarily : but that it is this seventh , followeth from another determination . arg. . if the moral grounds and reasons which press this command do most directly respect a seventh day , and not the seventh ; then it s not the seventh day , but a seventh day , which is primarily commanded in it ( for the reasons bear out especially what is moral in it , and principally intended ) but the moral reasons pressing it plead more strongly and directly for a seventh day , and but indirectly for the seventh day as it was then instituted ; ergo , &c. that the reasons do directly press a seventh day , and in a manner stick closely to it , may thus be made out . . if the reasons equally press on us the first day , and the observation of it ( supposing it now to be observed according to divine warrant ) then they do not primarily press the seventh , but the reasons equally press on us the first day , ergo , &c. the major is clear , for the same thing cannot press two different dayes primarily nor equally ; that the reasons concern us as well as them upon the supposition aforesaid , may thus appear : . they are universal , and do not belong to that people more then any other , for the concession of six dayes is to all , and gods example of resting , concerneth all . . if the breaking of that command be equally sinful to us with them , and strike against the equity of the command , and gods example in us as well as in them , then these reasons concern us also , and us as well as them : now that they do so , and agredge the sin of prophaning our lords day as they did the sin of prophaning their sabbath , we must either grant , or we must deny that they concern us at all : beside the weight of a challenge from the conscience by vertue of them , will put a tender heart out of question of it , seeing god giveth us six dayes to our selves , as he did to them , and his example proposed to us ought to be respected by us , as well as by them , and the same general equity is in both . . if the reasons be a sufficient ground of allowance to us for six working dayes together , even the last six of the week , as they were to them for the first six ; then they determine not the seventh day to be the day of rest primarily , but a seventh following these six of labour ; but they do allow us warrantably to work six dayes , even the last six of the week ; ergo , they do not determine the seventh day primarily ; the connexion of the major seemeth to be very clear : for first , these must stand and fall together , if the concession ( to call it so ) concern us in the six working dayes , so must the reservation of a seventh . . as the concession concerneth us in the six working dayes , so must the prohibition of work on a seventh of rest , for the one determineth the other , if the concession be for six in number , so must the prohibition be for a seventh in number ; but if the concession be of six in order , then it is the seventh that is to be reserved , and if the seventh be related to in the prohibition of work , then the concession must look to the first six dayes , which it doth not , as we have shewed . and therefore . seeing the six dayes concession looketh to six in number , so many thou mayest or shalt work together ▪ and no more , the prohibition must also respect the number , to wit , a seventh ▪ and not the seventh day : the minor will be clear to the judicious considerer , by a particular application of the reasons of the fourth command . further , if the concession respect not the number , but the order ( as it must ▪ if the prohibition of work on the seventh respect the order and not the number ) then . what warrant have we for our six work dayes ? if it be not here , where is it ? for sure we cannot take gods time without his order and warrant : . and more especially , then could not we by vertue of this command plead allowance for working six dayes different from the first six ; if so , we would not be astricted by the command to sanctifie one ( seeing the one inferreth and determineth the other , and they must go together ) which were absurd . yet again , it may be made out that the reasons press a seventh , and not the seventh by considering the words and force of the consequence in both . the first reason is , six dayes shalt thou labour , but the seventh is the lords . . it sayeth not , take the first six , but of seven take six to labour , and give the lord the seventh , for he has reserved it to himself . . the same equity is in the inference for a seventh ; that is , for the seventh , if not more ; he has given thee six , therefore give thou him a seventh , will conclude more formally then give him the seventh ; a seventh is the seventh part of time as well as the seventh , which is the equity the command goeth on . . had the command intended to inferr the seventh primarily , it would have been more clearly expressed thus , he hath given thee the first six , therefore give thou him the seventh . the second reason from gods example inferreth the same , he wrought six and rested the seventh , do thou so likewise , and so these that work six and rest a seventh ( as we now do ) follow gods example , as well as they that wrought six and rested the seventh did . arg. . if the positive part of the command must be expounded by the negative , & contra , then it concerneth one of seven , and not the seventh : but the first is true , . to positive part commandeth a day without respect to its order , therefore the negative doth so . . the negative is to be resolved thus , ye shall not work above six , not thus , ye shall not work above the first six , as the event cleareth . . if it be not the first six , but six , that is , in the concession , then it is not the seventh , but a seventh that is in the inhibition , but the first is clear , ergo , &c. arg . if this command , for the substance of it , concern us , as being moral , and bind us to the first day , and the sanctifying of it equally , as it obliged the jews to the seventh ; then it s one day of seven and not the seventh ▪ which is intended primarily by it : but it bindeth us to the first , ergo , that its moral , and bindeth us now , is cleared . thus . it either bindeth to this day , or to nothing , therefore it primarily granteth six , and not the first six , for labour , and by clear conseqnence intendeth primarily a seventh , and not the seventh , for a day of rest . . if it be a sin against this command to break the lords day or christian sabbath , and prophane it , then it obligeth us to it , and that directly ; for indirectly and by consequence the breach of the sabbath is a sin against any , or all of the three former commands ▪ . if the prophaning of the sabbath be forbidden on this ground , because it is the lords ( as it is in this command ) then prophaning of the lords day is equally forbidden in it , because its the lords , and is now appropriated to him according to his own will. . the testimony of mens consciences , and the constant challenges of all ( when tender ) as being guilty of breaking this command when ever they prophane the lords day , do convincingly hold forth that this command concerneth , and are as so many witnesses of it ; and consequently prove that it is not the seventh day , but a seventh day , whether instituted , or to be instituted by god , which is the substance of it , and primarily commanded in it ; for its never counted a breach of this command to neglect to sanctifie the seventh day , neither do the consciences of well ▪ informed christians challenge for that , though they do most bitterly for the other , as is said . in sum , suppose now the first day being instituted , that the command were to sanctifie the sabbath ▪ we would understand it of the first day , because it s already instituted ; and the same reasons will inforce it , even so the seventh day came in then , because it was formerly instituted ; beside the sabbatisme signifieth not this or that day , but what day soever , shall be by god solemnly set , or is set apart for holy rest ; and the command will run for our observing the lords day , supposing its institution as well as it did for that ; although it more directly tye them , yet it doth so but as a reason , even as the preface prefixed to all the commands , and the promise affixed to the fifth , concern them literally ; yet are binding in so far as they are moral , as appeareth by the apostles applying the last , ephes . . . without relation to that particular land or people , but as applicable and common to any land or people making conscience of obedience to gods commands . but here it may be objected , . the jews kept the seventh day . answ . . not by vertue of this command , but by its prior institution , even as they were obliged to sacrifices and circumcision by the second command , though they were not particularly named in it . . so we are obliged to the keeping of the first day of the week by this fourth commandement : yet it followeth not , therefore this is expresly commanded in it , there being indeed no particular day primarily at least instituted in it . . it may be objected , but god rested the seventh day ? answ . gods rest is not principally proposed as the reason of that seventh day , but that he rested one day ▪ after six imployed in the works of creation ▪ i'ts to inferr the number ▪ not the order , otherwaies it would not concern us . . the seventh relateth not to the order of the dayes of the week , one , two , three , &c , but it 's called the seventh with respect to the former six of work . thus much for the quoties and quamdiu , how often the sabbath recurreth , and what is the day . it remaineth here to be inquired what is the beginning of the sanctification of this day ( which belongeth to the quando ) or wherefrom we are to reckon it , seeing it 's granted by all to be a natural day ; now it is questioned mainly , whether its begininning is to be reckoned from evening about sun ▪ setting or darkness , to sun ▪ setting the next day , or if it be to be reckoned from morning , that is ( as we fix it ) when the sun beginneth to ascend towards us after midnight , which is morning largely taken , as its evening largely taken , when the sun beginneth to decline after mid-day . in this debate then , we take morning and evening largely , as they divide the whole natural day , so the morning is from twelve at night to twelve in the day , and the evening from twelve in the day to twelve at night : and it must be so here , for . moses ; gen. . divideth the natural day in morning and evening , which two put together , make up the whole day ; and these six dayes , made up each of them of morning and evening , are natural dayes , the whole week being divided in seven of them : and that reckoning from gods example is no doubt proposed for our imitation in this . hence the morning watch was before day , and the morning sacrifice about nine of the clock , so the evening sacrifice was about three in the afternoon , and the evening watch about nine at night ▪ . it is granted by all , and is clear from this command , that as we account the six working dayes of the week , so must we account the seventh , for one must begin where another endeth ; and if one of them begin at the evening or morning , all the rest must do so likewise . . we suppose the sanctifying of the ordinary sabbath was from morning to evening , i say , of the ordinary sabbath ; because for extraordinary sabbaths , as of the passover . exod. . and of the atonement , levit. . there were special reasons ; and though otherwayes they were to be sanctified as sabbaths , yet that they were to begin in the evening before , was added as aspecial solemnity of these solemn times , and therefore the example or instance of these will not be concludent here to the prejudice of what we assert , but rather , to the contrary , seeing there is a particular excepting of them from the ordinary rule , and the particular intimation of their beginning in the evening , will rather confirm our assertion , that the ordinary sabbaths did begin in the morning . . it s not questioned , if on the evening before , people should be preparing for the sabbath following , we said that this is included in the word remember ; but if we speak of the sabbath to begin at the evening before , then it will be comprehended as a part of the very day , and so it will conclude the work or observation of the day to close at the next evening . we conceive , especially to us christians , the day is to begin in the morning , as is said , and to continue till the next morning , for which we reason thus . arg. . as other dayes begin , or as dayes began at the first , so must this , but days ordinarily begin in the morning , ergo , &c. if the first six of moses's reckoning begin so , then this beginneth so also , but they do begin so , which may be cleared from gen. . where the evening and the morning make the first day after the creation . . if there the morning and the evening do fully divide the natural day , then the morning must go before the evening , every morning being for its own evening : but they do divide the natural day , all being comprehended under six dayes , ergo , &c. the consequence is clear , to natural sense , for the fore-noon , which is the morning must be before the afternoon , which is the evening ; the ascending of the sun is sure before its declining , and seeing the morning natural ( to speak so ) of the natural day , is from the twelfth hour at night , this must be the beginning of the day . again , the question then , being onely , whether to reckon the evening or the morning first ; it would seem necessary to reckon the morning first ; for if the evening be first , that evening must either be , . the evening of a day preceeding morning , seeing every evening supposeth a morning to go before it in proper speech ( and i suppose the history of the creation , genes . . is not set down in metaphorical terms ; ) or . it must be an evening without a morning , and that in proper speech ( here used ) is absurd , and seems also to be as impossible in nature , to wit , that there should be a consequent and posterior evening or afternoon , without a preceeding morning or forenoon , as that there should be an effect without a cause ; or . it must be the evening following its own morning , and so that morning must be lost proceeding the first evening recorded , gen. . the evening and the morning were the first day ; which to affirm would not onely be absurd , but would also manifestly fasten the loss of a dayes time on the scriptures calculation : and it seemeth hard in all speech and scripture-phrase , to put evening before its own morning , seeing there must be both morning and evening in each day ; neither doth the scriptute speak any way of evening , but when its drawing towards night , which still supposeth the morning of that same day to be passed , or else we must divide the day in the middle of the artificial day , and make the natural day begin at twelve of the noon ▪ day , which will be as much against the scripture phrase , that reckoneth still the whole artificial day as belonging to one natutal day , the artificial day and night being the two parts of one whole natural day . all the force of the opposite reason is this , the evening is first named , ergo it is first . answ . moses his scope is not to shew what part of one day is before another , but to divide one day from another , and to shew what goeth to make a whole day , to wit , an evening and a morning ; not a morning alone , but an evening added to the morning which preceeded , that made the first , second , third day , &c. as one would reckon thus , there is a whole day , because there is both evening and morning ; in this account its most suitable to begin with the evening , because it presupposeth the morning , and being added to it , cannot but be a day , whereas it is not so proper to say morning with the evening , as evening now added to its morning compleateth the first day , and evening now being past as the morning before ▪ god did put a period by and with the evening to the first day , it being the evening that compleateth the day , and divideth it from the following day , and not the morning : as one would say , the afternoon with the forenoon maketh a compleat day , and the afternoon or evening is first named , because . the day is not compleat without it , seeing it compleateth it ; . because the day cannot be extended beyond it , now the first day is closed , because the evening of it is come . arg. . what time of the day god began his rest ▪ we must begin ours , but he began his in the morning of the seventh day , the artificial night having intervened betwixt that and the sixth , which is clear ; for . gods resting this day is more then his resting in the other nights of the six dayes , it being granted by all , that he made nothing in the night . . there had not otherwise been any intermission betwixt his labour and his rest , which is yet supposed by distinguishing the dayes . again , if by vertue of the command of a day to be sanctified , we should begin the night or the evening before , then , these two or three absurdities would follow , . then we would confound the preparation by the word remember , and the day together . . then we christians might also , by vertue of the concession of six dayes for work , begin to work the night before monday , as the jews on this supposition might have begun their work the night before sunday . . then we were almost no sooner to begin the sanctifying of the day , then to break it off for rest , and when its sanctification is closed , as soon to fall to our ordidinary callings . arg. . if by this command a whole natural day is to be employed for duties of worship , as another day is employed in our ordinary callings ▪ then is it to begin in the morning , the antecedent will not be denyed , the consequent is thus made good ; if men account all the labour of their working time from one nights rest to another , to belong to one day , then must they begin in the morning , or else they must account what they work after the first evening to belong to another day , but that way of reckoning was never heard of , the twelth hour belonging to that same day with the first hour . again , if by this command a whole artificial day together ( that is , our waking and working time betwixt two nights ) be to be employed for gods worship , they its beginning must be in the morning , for if the latter or following evening belong to this natural day before sleeping time come on , then the even before cannot belong to it , for it cannot have both ; but by this command a whole waking day ▪ or an artificial day is to be sanctified together , and the even after it before waking time end as well as the morning : therefore it must begin in the morning , and no● on the evening before . further , if by vertue of the concession of six working dayes we may not wor● the evening after ; then the day beginneth in the morning , for the week day following must begin as the sabbath did ; but the former is true , ergo , &c. thes● things will make out the minor . . it can hardly be thought consistent with thi● command to work immediately , when it groweth dark before folks rest . . i● said luke . verse . and . verse . of the women that stayed from the grave till the first day of the week , that they rested according to the commandment on the sabbath day , and early in the morning came to the sepulchre . . because christ accounteth a whole natural day , that which lasteth till men cannot work , . gods working dayes ( to say so ) were such , he made not any thing in the evening before the first day . . the ordinary phrase , to morrow is the holy sabbath , exod. . , &c. sheweth that the day present will last till to morrow come , and to morrow is ever by an intervening night : so if on the forbidden day men may not work till to morrow , then that evening belongeth to it by this command , and if on the sixth day the seventh be not come till to morrow , that is , after the night intervene , then it doth not begin at even , but so it is in these places and phrases . yet again , its clear that in all the examples of ordinary sabbaths keeping and sanctifying in scripture , they began in the morning : for instance , it is said , exod. . . some of the people went out to gather on the seventh day , no doubt , in the morning , for they knew well there was none of it to be found any day after the suns waxing hot ; they might have dressed of it the night before , and not been quarrelled with , they being forbidden gathering on the sabbath : the proofs of the former argument give light to this also . there are yet two arguments to be added , which do especially belong to us christians , for clearing the beginning of our lords day to be in the morning ; the first is taken from christs resurrection thus : that day , and that time of the day , ought to be our sabbath , and the beginning of it when the lord began to rest after finishing the work of redemption , and arose ; but that was the first day in the week , in the morning , ergo , &c. this bindeth us strongly who take that day on which he arose to be our christian sabbath . the second is taken from the history of christs passion and resurrection together , wherein these things to this purpose are observable ; . that he was laid in the grave on frydays night , being the preparation to the great sabbath , which followed : . that the woman who rested and came not to the grave till sunday morning ( to use our known names ) are said to rest according to the commandment , as if coming sooner , had not been resting according to it . . that his lying in the grave must be accounted to be some time before the fryday ended , other wayes he could not have been three dayes in the grave , and therefore a part of frydays night is reckoned to the first day , then the whole sabbath or saturday is the second , and lastly a part of the night ; to wit , from twelve a clock at night , belonging to the first day or sunday , standeth for the third , and so he arose that morning , while it was yet dark , at which time , or thereabouts , the women came to the grave , as soon as they could for the sabbath , and therefore their sabbath seventh-day ended then , and the first day sabbath began . we now come to the third general question concerning the change , to wit ▪ the change of the seventh day into the first day of the week ; where first , we shall sum up what is moral in this command , and then secondly by some propositions clear the change and its consistency with this command . to the first then , this command doth morally and perpetually oblige to these : . that there be a solemn time set apart and observed for worship : . that this should be one day of seven : . that it should be such a day , the very day , which god commandeth , the sabbath of his appointment , whatever day it should be : . that it be a whole natural day of twenty four hours , yet having an artificial day together undivided : . that six , and no more but six ; working dayes intervent , and that these be together in a week ; and therefore . that the sabbath be a bounding day , dividing one working week from another ; if then six working dayes must be in one week , and go together , this will follow also , that the sabbath must be the first or last day of the seven . as for the propositions clearing the change and consistency of it with this command , the first shall be this . the sabbath may be changed from the last or seventh day to the first day of the week , without any derogation to this command or inconsistency with it ; for all that is moral in it , to wit , a day , and one day of seven , and a bounding seventh day , leaving six for work together , remain untouched by the change : beside , the seventh day not having its institution from this command expresly and directly , but only accidentally ( the particular day whether the jews seventh day , or the christians first day of the week being supposed by the fourth commandment as instituted , or to be instituted elsewhere ) as is said , and its first institution , gen. . being onely a positive and temporary law , may be therefore changed , and yet the fourth commandment keep ▪ intire ; we need not insist in further prosecution of this proposition , much being spoken to it on the matter already . . propos . not only may the seventh be altered from what it was under the law to another seventh day under the gospel , but it is meet and convenient from good reasons ) even in the command ) that it should be so . for . if these two ages , before christ , and after him , be looked on as diverse worlds , and if the redemption by christ at his coming be accounted the making of the one , as gods creation was of the other , then its meet that when the world is renued by redemption , the sabbath day should be changed for memory of that , as well as it was instituted at first for the memory of the former , there being the same reason for both : but they are looked on as two distinct worlds , and called so in the plural number , heb. . . and this last world distinguished from the former , hebr. . . and the redeeming of the one is looked upon as the making of the other , therefore from that day forth the day of rest is to be such as may relate to both , now the day being changed to the first , it remembreth us of gods rest at the creation by distinguishing six dayes from the seventh , and it remembreth us of the new creation by putting christs resurrection in the room of the former . arg. . if the new world be a work as much for the glory of god , and as comfortable to men , when it s begun and closed or finished by the work of redemption , as the making of the old world was , then the day of rest of the new world is to be made to relate to that , much more , if the redemption of the world be more for the glory of god , and for the comfort of men ; then by the ground on which the seventh day was at first instituted , it s also again to be changed , to wit , the memory of gods great work ; but both the former are true : ergo , or thus , if the ground that made the seventh to be chosen for the sabbath in the old world be changed in the new , and tha● ground agree better to another then to it ; then it is to be changed : but the ground whereupon the old seventh day was preferred is now changed , & there are grounds to prefer another day to it for the same ends ; therefore it is meet the day be changed also : or thus , f the perfecting of the work of redemption , and the rest of the mediator after it , be as much to be remembred as the work of creation and gods resting after it , then the day is to be changed , but so it is , ergo. arg. . if by christ in the new world all the levitical services be changed , and the ceremonial worship of that day ; then it is meet that the day also should be changed : . for shewing the expiration of that worship and law , it being hard to keep that day , and to distinguish it from the jewish former worship : . to keep christians more judaizing , and to abstract them even from former services of the sabbath now abolished ; just as now no particular family hath the priesthood , as levi had it before , nor no particular nation hath the church confined in it , as that of the jews had ( though these were not typical properly ) yea , it would be such a day as would point out the evanishing of former ceremonies , which the inbringing of the first day abundantly doth . arg. . if the worship and ordinances of the new gospel-world be eminently to hold their institution of christ the mediator , and to be made some way relative to his redemption past ; then it is meet for that end that the sabbath-day be changed , so as it may be dependant on him as all other worship is , that is moral-positive or positive-moral , and that cannot be done well , if the former day be kept unchanged , at least not so well , as when it is changed ; but the former is true , all gospel-worship holdeth of him sacraments , prayer , praise , ministry , &c. ( now sacraments , as they seal are not ceremonial , for the tree of life was instituted to be a seal of the covenant of works in the state of innocency before the fall , while there were no typical institutions of a saviour to come , and so sacraments as they are seals may be continued , as perpetual pieces of worship , without hazard of typifying a saviour to come ) therefore he instituted new ones , and that with relation to his work of redemption , considered as past : hence also his prayer or pattern is called the lords prayer , and his sacrament of the supper is called the lords supper , because instituted by him and relating to him ; in this sence it is peculiarly said hebr. . . that god put in subjection to him the world to come different from what was before , and he is put as the son in the new testament in the place of moses , who was the law-giver and faithful servant in the old , heb. . upon this ground we think that day is called , hebr. . . the lords day , to bring it in a dependance on jesus christ , and to make it respect what is past of the work of redemption . arg. . if the day of solemn publick worship be a piece of gods worship , capable of bearing a relation to christ to come , and falling out under the mediators kingdom properly ; then when he cometh in the new world , it is meet it should be changed . . to shew he is come . . to shew he is absolute over the house and worship of god. . some way to preach his grace and redemption in the very change of it : but it is a piece of worship and tribute of our time ( as is said before ) and a piece of worship capable of his institution and remembrance ( therefore called the lords day ) which could not be , were not a day of worship capable of that ; and it falleth under the power of christ , who matth. . even as the son of man is lord of the sabbath ▪ and why is that power pleaded in that particular of the day so often , if it were not to shew , that there is reason by his coming to look on the sabbath as under him , even as all other worship was , which stood by gods positive command , even as this did ? arg. . if by this command the day of rest from gods most solemn work be to be our day of rest ; then after christs coming ( not so before ) not the seventh , but the first day is to be observed ; but by the command the former is true . again , if that day be to be kept in reference to any solemn work of god , which was the first day after his perfecting it , then the first day is to be kept : but by the command the former is true , because our resting day is to be kept in reference to the work of redemption , and therefore must be on the first day , which was the day after its closing and perfecting , as to christs suffering and labour , though not as to its application , even as the seventh was of gods resting from the work of creation , though not from his works of providence . arg. . if the seventh day which the jews kept , had any peculiar tye or motive unto them , which by christ is now taken away ▪ then it was meet that at christs coming that day should be changed . we would understand here , that there might be somewhat peculiar or typical in their seventh day , and yet nothing so in the fourth command , which commandeth one of seven , but not the seventh : and though we could not particularly pitch upon what is typical or peculiar in it , yet may we conceive that something there is , as in tythes , offerings , &c. though the particular thing which is typified be hardly instructed : as . if its beginning was on the evening to them ( as some think ) the reason of it was peculiar , to wit , their coming out of egypt at evening , exod. . and in so far at least it would be peculiar to them ; and by christs rising in the morning is changed . . it 's pressed peculiarly on the account of gods redeeming them from egypt , they had that to think on , that sometime they were , where they got not liberty to rest any day , therefore should they ease their servants , as it is deut. . . . this holdeth especially , if it was on the seventh day that their freedom from egypt began , exod. . ( which was after that , made the first day of their year ▪ that is , the morrow after they did eat the passover ) as it s made probable by some . . it was peculiarly discovered to them by gods raining manna from heaven six dayes , and by his with holding it from them the seventh . ▪ it was peculiarly accompanied with special ceremonial services beyond other dayes . ▪ god 's manner of dealing with them before christ , was to press duties by temporal and external advantages expresly , and more implicitly by spiritual mercies , therefore it was most agreeable to that way and time to press the seventh day on them which minded them of the benefit of creation ; but it 's otherwise with the church under the gospel : hence their sacraments had respect ( externally ) to their deliverance from egypt and temporal things , whereas ours have respect purely to what is spiritual . ▪ the apostle col. . . taketh in their sabbaths with their other dayes , and though he take not in all dayes alike , yet it can hardly be denyed but their seventh-day sabbath cometh in there , where all the jewish times are put together : therefore it would seem there is a type , not in the command , but in that day , though not properly , yet accidentally in respect of its worship , end , application , &c. complexly taken , and that therefore this seventh ▪ day sabbath is expired at least , if not repealed , seeing that , dayes and times kept by the jews are enumerate with their other services which were antiquated ; even as when the apostle condemneth difference about meat or drink , his meaning is not to condemn , what difference is made in the lords supper in the new testament , but what is from the old , so may the same be said of dayes ; it s their old difference he cryeth down . propos . . as its meet that the day of worship under the gospel , should ●e another then what was under the law ▪ and should therefore be changed ; so it s meet that the change should be into the first day of the week , and to no other day . for , . no other day has been honoured with so many gospel priviledges , as . with christs resurrection , matth. . it was the first day of his victory and rest : . with christs appearing twice , at least , on it to his disciples , singling it out from other dayes ; or his appearing is for no purpose particularly recorded by the evangelist john to have been on that day , if there were not something remarkable in it beside what is in another day : . the spirits giving at pentecost , acts . will be found to be on the first day of the week , now no other day can claim so many priviledges , and so many wayes relate to christ . . if the ground , upon which the seventh day under the law was preferred during that world , do in this renewing of the world agree onely to the first day of the week ; then is the first day to succeed ; but these grounds proportionally agree onely to the first day under the gospel , which agreed to the seventh under the law. ergo. that which made the seventh day preferrable was . . that god had ended all his works on the sixth , and rested the seventh ; it was the first day after the creation ; so the first day of the week is that day on which christ rose ( having perfected the work of redemption , and obtained victory over death , under whose power some way for a time his body was before that ) and was thereby manifestly declared to be the son of god , to wit , by his resurrection from the dead , rom. . . . the force of the example will hold here : god made the world in six dayes , and rested the seventh , therefore rest ye with him ; so christ having for a time suffered , fully overcame the first day , and began his estate of exaltation , therefore rest with him , and rejoyce that day , it being the beginning of this new joy full world. . no other day can be substituted in place of the old seventh day , reserving intire the morality of this command ; therefore it must be this that is put in the place of that ; for this command requireth , . one day of every seven , allowing six of every seven to work , and that together : now if the day had gone beyond the sabbath ensuing , it had not been one day of seven , if it had been the second , third , or fourth day , then the six working dayes had not gone together . but now the first being appointed for god next to the seventh , god hath his part or tribute called for , and then came six working dayes together unto us of that same week , and so still they run , god hath one , and we have six of the same week . if it be here objected , that this way , the new world is begun with a sabbath , whereas the sabbath closed and ended the old world. answ . . thus god hath no loss of what he required ; for this way , no week wanteth its sabbath ▪ . it s most suitable that the old world should end in a sabbath , and the new begin in a sabbath , that so the worship of the new ( which most distinctly discovereth the change ) might the more immediately and convincingly preach the change , which could not so well have been done i● working dayes of both had met together , or a working day of the one , and the sabbath of the other . . though the old sabbath was the seventh in order from the creation , yet it was the first day after mans creation , god beginning as it were , and entring him with that , even so when men are brought into this new world or change , god will begin it with gladness and joy to them . propos . . the day of solemn publick worship required to be observed by this command , was really changed from the seventh or last day to the first day of the week , according to the former grounds . that it was really changed , may be made out by these . . that the apostles and primitive christians after christs resurrection and ascension , had their solemn day for meeting to worship god , yet neither did they by themselves together in practise keep the seventh , nor by command appointed it to be kept , nor gave it the title of the lords-day : it s true , that often they kept it in a sort with the jews , as they did pentecost , for the opportunity of the multitude coming together on these dayes , or to bury it with honour ; as they did practise for a time several of the jewish rites antiquated for their gaining , and till they were fully informed of their abolition ▪ but in constituted churches of the gentiles , we never read that they kept it , but another day . . the apostles and primitive christians kept and esteemed the first day for their solemn day , beyond and above all dayes , yea , and it onely as the christian sabbath . for . on that day they used to meet ordinarily , and that not occasionally , but purposely and determinately , as john . verse . and . which is clearly the first day . . they are purposely together , and not for fear ( for fear scattereth ) but while they are together , they do for fear shut the doors , being very probably led from the news of the resurrection to be together , and so gain , verse . they meet , and christ with them : and though it may possibly be , that on other dayes they met ; yet doubtless this holdeth forth something peculiar to this day , and some lesson to be taken from it : that . christs coming to them is especially trysted on that day , and that while they are together . . that when they met at any other time , ere he came to them its never said , they were or came together the second , third , or fourth day of the week , but on the first ; and wherefore doth the holy ghost record that day , or their meeting on that day , when he omitteth the naming of other dayes : but that that day in its exercises may be especially taken notice of , and though other dayes had been much alike in exercises to them , yet the recording of this day so often , and omitting the other , intimateth a difference , sure they are not alike in this , so much for the . of john , which is the first place of scripture we make use of . the second is acts . , . here they are said to be , all with one accord in one place when pentecost came , where its clear , . that pentecost was on the first day of the week , for it was the fiftieth day after the feast of unleavened bread : now according to the jews account , their passover day was on the sabbath ( called john . . an high sabbath ) in which christ lay all the day in the grave , as appeareth ; for that day is called their preparation for the feast , wherein christ suffered which is our friday ; reckon now what will be the fiftieth day after , or pentecost , and it will be found to be the first day of the week : and it s not only observable for their meeting , but for gods sending the spirit on them , as a special blessing of that day , and his countenancing of their worshipping him on it , according to his promise ; . it is clear that they did meet together on this day . . that this meeting together was not a daily or ordinary meeting together ( for john . we see they went to fishing , and no question sometimes they went asunder ) for verse . it s marked as a thing not ordinary to every day , that on that day they were altogether in one place . . it was not a meeting in reference to the pentecost feast : for . they onely are together , distinct from the people . . it s not in the temple , but in some other house fit for their meeting together at publick worship ; it must be therefore , because that day was the time of their solemn meeting , even their christian sabbath . the third place is acts . . and upon the first day of the week , when the disciples came together to break bread paul preached unto them , &c. where it is clear : . that this meeting was for publick worship , as the breaking of bread and preaching intimateth . . that there is some observableness in this circumstance , that it was on the first day of the week , and that that day is mentioned rather then any of the former six dayes , in which he had been there at troas . though its more then probable they had meetings and preaching on them also ; but this is the onely and great difference , that their meetings on these dayes were occasional , and it may be but partial ( to speak so ) but the solemn chief fixt meeting of all , was usually and ordinarily on the first day . . this coming together on that day for these ends is spoken of , as a thing that was not new , nor occasional ; but as their customary , constant , known , practise ; they came together purposely to break and to wait on other ordinances . . it s clear , that by special applying of these exercises to that day , and by mentioning of the day for that end , that , that day was their most solemn day , and that the old seventh day was not so ( at least necessarily ) imployed by them . . neither is it like , that paul , who was ready to depart , would have stayed for the first day of the week , if there had not been some solemn worship in that , or that he would have passed the old seventh-day sabbath , especially to marring of his other occasions had they been equal , if more sanctification had been required in it , then in the first day of the week , or that he would have so much insisted in religious publick worship on that day , if the former seventh had been imployed in that service , but here the church being constituted of believing gentiles , there is no mention of the old sabbath , but as of another common day of the week ; yea . pauls spending this whole day in that service , and continuing his sermon till midnight ( yet accounting it still one day ) in solemn meeting doth confirm this day to be more then an ordinary day , or then other dayes of the week , as being specially dedicated to these services and exercises , and totally spent in them . . it s said , that the disciples came together , they were not sent for that day , but they came together being called and accustomed so to do on that day , and as being put to these duties by the day , as the proper exercises in which it is to be spent . hence we may argue ; if the apostles and primitive christians did observe the first day of the week , as their prime and chief time for solemn publick worship , and did pass over the old seventh day , then is the day changed from the seventh to the first day of the week , but the first is cleared by the former instances , ergo , &c and if these meetings on that first day were not such as used to be formerly on the seventh day , i desire to know a reason : . why their meetings on that day should be particularly recorded rather then their meetings on any other day ; and then . why the one is so oft mentioned , and the other never , to wit that they met the second , third day , &c. of the week . or . if their meeting on this first day now ( after christs ascension ) be not like his going to the synagogue on the seventh ▪ day sabbath , and doing such and such things on the sabbath : that day being most frequently mentioned before , whereas now there is deep silence of that day , and the first day is recorded in its room , neither can the scriptures speaking of the one ▪ and silence in the other be for no purpose , or for any other purpose . and as the practise of the church holdeth out the change of the day , so doth the title given , rev. . to the first day of the week , to wit , the lords day confirm the same , whence we argue . if the title , which by the lord and his people was given to the seventh-day sabbath under the old testament , and under which , and by which , he claimeth a seventh-day in this command ; if i say that title in the new testament be not given unto the seventh , but unto the first day of the week ; then is the day changed from the seventh day to the first , and the first falleth now under this command , as the seventh formerly did ; but the former is true , the first is styled as the seventh was , and as this command styleth and claimeth the day to the lord to be observed for him ; therefore now is the sabbath changed from the seventh day to the first day of the week . the titles whereby the sabbath is distinguished from other dayes , and peculiarly claimed and marked by god as his , and that in this same command , must certainly evidence that day , which he hath set apart and doth claim as he applyeth them : and therefore if these titles be given and applyed to the first day now , it must needs shew a succeeding of that day unto the former seventh , for during the observation of the seventh day these titles were not , nay could not be applyed to the first ▪ no day being then the lords but the seventh . now we find that the seventh-day sabbath is in the old testament styled by the lord under these titles , and so claimed by him . . it s called here the sabbath of the lord , or to the lord , that 's the lords , as contra distinguished from the six dayes he hath given unto us , a day that he hath right to , and not we , therefore called the lords sabbath . . isaiah . . it s claimed by the lord as his , my holy day , which is so called . to distinguish it from other days . . to stamp it with the lords mark in respect of its use , for it is not to be applyed to our use , but to his own , it being his in a special manner . but in the new testament after christs resurrection , the seventh day is not so styled and claimed , but the first day of the week is , rev. , . i was ( saith john ) in the spirit on the lords day : in which place these things are clear . . that after christs ascension , there was a peculiar day belonging to the lord beside and beyond other days . . that it was not the old sabbath , for . johns scope being particularly to clear the time of the vision by the circumstance of the day , the particular day as distinct from other dayes , to call the sabbath then used amongst the jews ; the lords day had more obscured it then cleared it , yea . in that it s called the lord , according to the phrase of the new testament , it supposeth some relation to christ the mediator , as being derived from him which cannot be said of the seventh day sabbath . . that it was not any indefinite day of the lord : for , . there is great odds betwixt the lords day , and the day of the lord , the former looketh to a constant special right and peculiar interest that god hath in that day beside other dayes , even as when the seventh day was called his day before , the temple , his temple , the prescribed service , his service , and the sacrament of the supper , his supper , &c. . that day would be still dark to the church if it were indefinite , contrary to johns scope . . that it is , and must be such a day as was commonly set apart by christians to god as his ; and that with respect to christ the mediator , and such a day as was known to them ; and by the former practises it is clear , that this day is the first day of the week , being the lord christs day , who now having conquered death ; and gotten the victory , he doth therefore claim this day as a tribute to him . this being clear , that no other day can claim this title , and that the first day hath good ground to claim it , we may put it out of question , that it is the first day or no day , or if it were not the first , that to no purpose were the designation of that day inserted , seeing to no other day hath it been applyed , nor can it be applyed . this truth has been uncontroverted in all antiquity , and almost by all writers ( till of late gomarus beginneth to question it ) as rivet cleareth on this command against him . now ( supposing it as unquestionable that this is the very first day ) we are to inquire if the title applyed to this day be the same with that in the command , and which usually was given to the old seventh-day sabbath , or that then lords day . and it is clear , . that this title claimeth this day to god as his day , it being possessively exprest , as when we say , the lords throne , the lords altar , the lords sabbath , &c. . it contra-distinguisheth that day from other dayes , as if they were not so the lords , but ours , like that in the command , six dayes shalt thou labour , &c. but the seventh is the lords , so it s the lords in a peculiar way , we having lesser right to imploy that day for our own use then any other day ; and this claim of the first day to the lords , inferreth a condescension or dispensation whereby the last day becometh ours , for had there been two dayes belonging to him , one day could not have been peculiarly called his ; in which respect , cor. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ the lords supper is distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own supper ; even so the lords day is distinguished from other dayes . . it layeth on a necessity of using it for the lord , and not for our selves , because it s his , and will infer the same moral duties and ends which the command obligeth to . . it will infer an appointment of christs , whereby he appropriateth that day to his service , and claimeth it to himself ; why , because he calleth it his , even as in the fourth command there is no express institution of the seventh day , yet because the sev nth was called the lords , and in his former way and dispensations intimated as a day to be kept for him , therefore it 's understood and taken for granted by the jews to be instituted , seeing he calleth it his ; so may we conclude here , that there is an institution and appointment of the first day to be the lords , because it s claimed by him as his , although no such plain express institution be of it as of other ordinances , it being clear that the institution of dayes is left more generally to be gathered : from all which we may gather the couclusion ▪ to wit , that the first day of the week is stiled by the same peculiar titles claimed by the lord expresly as his right and due , and upon as valid grounds under the new testament , as the seventh day was under the old ; therefore now the seventh day is changed , and the first is come in its room , which was the thing to be proved . in the last room we argue from the apostles ordinance , cor. . , . concerning contributions for the saints ; as i have ( saith paul ) given order to the churches of galatia , even so do ye , that is , the first day of the week let every one of you lay by him , &c. i say we argue t●us , that not the seventh , but the first day , is the chief solemn day for worship after christs resurrection . if the first day of the week be particularly and eminently pitched on by the apostle , and that in diverse churches as the fittest time for expressing their charity , then must there be somewhat eminent in the first day , giving ground for such an appointment and ordinance , as the apostles singling that from other dayes for such an end ( and no other reason can be given , but that that day being more especially and immediately appointed for god , is most fit for that duty , which is a work of mercy ) but it s there clear , that the apostle pitcheth singularly on that day beside other dayes , ergo , &c. for strengthening of the argument , consider . that it 's clear to be the first day of the week , since that same phrase which is used by the evangelists , matt. . . mark ▪ . luk. . . is made use of here by the apostle , who no question followeth the evangelists phrase , yea his following that phrase may hint at a reason , why he commandeth charity to be on that day , or sets it apart for that use as beyond other dayes , to wit , our lords resurrection . . it s clear , that he thinketh it not indifferent what day it be done on , nor that all days are alike , therefore he pitcheth on that day , the first day , and that not in one church onely , but in many . . that this is not commended onely to them , but commanded and enjoyned even in reference to the day , and will the apostle load churches with commands in that circumstance without ground , and universally ( to speak so ) prefer one day to another , and so as he will have uniformity in the very day in the church of corinth , with other churches unnecessarily ? let it not be said , nay nor thought . . that this day was commanded even in the churches of galatia , in which churches he had condemned the observation of dayes , whereby it would seem to be clear , that he counteth not the preferring of this first day , as one of these dayes the observation whereof is prohibited and condemned by him , no● willeth it to be laid aside ; and that purposely he passed the seventh day as amongst these dayes , which were not to be observed and retained but laid aside . . that the thing required is a duty of the sabbath , being a work of mercy , as isai . . giving bread to the hungry , is mentioned particularly , as one of the duties of gods holy day . . that the mentioning of the first day of the week must be looked on , as relating to , and as compared with , the practise of keeping solemn meetings on that day , and this command of doing this on the first day of the week must be more strong , and infer somewhat more being compared with other places , then if such things were not recorded other wayes of the first day . . this command supposeth them to be already acquainted with some special priviledges of the first day beyond others , when he commendeth this as a motive to them to be more charitable , to wit , that it was to be done on that day . . that there must be some peculiar thing in this day making it fit , yea more fit for such a purpose , as doing works of charity on it ; rather then on any other : and the apostles commanding this ( and that in many churches ) doth necessarily presuppose a reason why he doth it , drawn from some fitness of this day by another . now , if we will enquire , no reason can be given but that the seventh-day sabbath was expired , and that this first day was instituted in its place , for otherwise any day was alike ; yea , the seventh-day being the last day of the week , and the day when men usually reckon their weeks success , it would seem more reasonable for this end , that men at the close of the week should lay up by them , as god had blessed them , then to reserve it , to the beginning of another week , were not the first day more especially to be sanctified then the last , and the last to be accounted but an ordinary working day : the fitness then floweth from this , that the first day of the week being the day of their solemn communion with god , and with one another , and the day of their partaking most liberally of spiritual blessings from him , that therefore they should be most readily warmed in their affections , and be most liberal in their communications to such as wanted , especially if we consider the jews to be parties for whom that collection or contribution was ; it s the apostles great argument , whereby he pleadeth for charity to the poor jews from the christian gentiles , rom. . , . that the gentiles were their debtors in temporals , because they had received spiritual things from them ; now this argument is most fresh and powerful , when believers do on the first day of the week record gods priviledging them with his ordinances , and giving them his day in place of the ordinances and day , which the jews once had , and yet deriving these unto them by the jews , i say , this argument will then be most fresh to incite to that duty in particular . if any say that it was accidental , that the first day was chosen or named rather then another , because one behoved to be named , and it was alike which : but . i demand why is it universal ? if it were from one church onely it might possibly , have been thought so , but he doth call for this duty on that day from more churches : . why doth he not recommend it , but command it as having more then an indifferency in the very day : and . can it be by guess or accident ( to speak so ) that so many priviledges are fallen on that day ? and that so manie things are recorded of it , and astricted to it by commands , which is not done of , and to , any other dayes : and if one place would not suffice to prove , that the first day and not the seventh day was preferred by the apostles , as the chief day of solemn publick worship , yet all these things put together must prove a preference in that day , or we must say that the pen-men of holy scripture have been very partial , who have marked many things , and recorded them concerning gods worship on that day , and have never so much as once for solemn service named ▪ what was done on the second , third , fourth , fifth dayes ; we must either say , that this is inadvertently done ( which were blasphemy considering by what spirit they wrote ) or we must say it s done to put a preference on that day , and to shew that its especially to be taken notice of , as the most solemn day for gods worship by christians ( which is the thing to be confirmed ) for , the day that 's claimed as the lords , kept for him , and singularly marked to be priviledged beyond other days , must be his day ; but this first day is such ▪ ergo , &c. propos . this change of the day whereby the seventh is laid aside , and the first substituted in its room , is of divine authority and institution ; and not by any meer humane or ecclesiastick constitution . i conceive there is indeed no mids here betwixt a divine institution , which hath gods warrant and authority stamped on it , and for conscience sake is to be observed as being obligatory thereof , and that immediately ; and humane or ecclesiastick constitutions , which may reach the external man , but in the matters of worship cannot bind the conscience or impose them as necessary : now that this change is not by the last , but by the first , we prove these ways . . thus , if it be not humane or ecclesiastick ▪ then it must be divine , but it is not humane or ecclesiastick , ergo ▪ its divine : that it is not humane will appear ▪ if it reach the conscience , and that immediately ; then it 's not humane but divine , but it doth so . . if no man or church on earth have power to alter gods day , now , nay , nor simply , or at all , then it s not humane or ecclesiastick , but first , none can change it , as we might clear from great absurdities , that would follow . . if any church have this power let them shew it , the old church had it not , neither the new , as is cleared in the first question . . we proceed to evince this change to be by divine institution these four wayes . . from reasons flowing from scripture , or consequences drawn from it ▪ . thus , where by genuine and native consequences drawn from scripture any thing is so imposed , as it cannot without sin be altered or neglected , there is a divine institution ; but in the change of the seventh ▪ day sabbath to the first such consequences may be drawn from scripture , as will ( upon supposition of the change ) a strict it to the first day , so as that cannot be altered or neglected without sin , ergo , it s of divine institution : the question can be only of the minor , which is made out from what is said in the third proposition , thus : if these very grounds which plead the conveniency of the change simply , do plead the conveniency of that change to the first day , then by clear and unforced consequence , the first day is chosen and cannot without sin be passed by , altered or neglected , except we say these reasons have no weight ; but these very grounds will be found to plead for ▪ and to be applicable to , the first day of the week alonely : and therefore beside all other dayes in the new world it may be called the day ▪ which god specially made , as it is the day of christs rest from the work of redemption , answerable to gods rest after the creation , &c. and therefore as being most conducible to that end , the first day cannot be without sin past by , neglected or altered . . thus , if the very day of christs rest in the new world be to be rested on , and sanctified as the sabbath , then the first day is to be rested on and sanctified ; but by analogy from the works of creation , we may see that the first day of rest after the finishing of the work of redemption is to be sanctified , ergo , &c. and psalm . is very considerable to this purpose , wherein there is . a prophecy of christ ▪ . o● a day which god hath singularly made for us to joy in ▪ . that day is the day wherein the rejected stone is made the head of the corner , which day is clear from rom. . to be the resurrection day , yea , suppose that day there doth signifie the time of the gospel , wherein we should joy , yet even that way , the first day is by proportion that day eminently , wherein christs victory was manifested , and so the day wherein christians ought especially to rejoyce . the second way we may reason for the change to be by divine institution , is from this command : if ( supposing still a change ) by the morality of this command , the seventh can be changed into no day but the first day of the week ▪ then is the change into the first day , of divine institution ( for so that must necessarily be , which is by vertue of a command ) but by this command no other day can be admitted ; for each week is divided in six working dayes ▪ and these together to us , and one of rest and that to god ; now by changing it to the first god getteth one , and we six and that together ; but if the day were the second third , fourth , &c. it would not be so ; for the six working dayes would be interrupted , which is contrary to that morality of the command , whereby our dayes are distinguished from his , that ours , for one week being fully by , we may with the greater freedom give god his . the third way we take to prove the change of the day to be by divine institution is this : if by the practise of the apostles , who were guided and inspired by the spirit in things belonging to their office infallibly , this day was observed as different from other dayes ; then there is a divine institution of , and warrant for , this day ; but by the practise of the apostles this day is celebrated as different from , and preferred to , other dayes , or as divine , therefore it s of divine institution : if the divine practise and example of the apostles in things moral and common to all , do not either suppose a divine antecedent institution , or infer a subsequent , then their practise and example , which in these things is infallible and unerring , will have no more force then the example of others ▪ which were absurd , their examples being especially pressed on us ; and if in any thing their example be divine , it must be in this so particularly and so well circumstantiated ; and where their meeting is not recorded to have been on any other second , third , &c. day , certainly their practise must be not onely more then nothing , but very significant ; and indeed in positive worship , the lord hath been pleased to be more sparing ( to say so ) and to leave us more to gather from examples then in negatives , as in the positive part of swearing ▪ admitting of church members , in government , baptism and admission to the supper , yet none can say that there is no scripture institution in these , where there may be such grounds or examples . . the divine institution of the change may be argued from the title thus , if that which is called the lords , be his by divine institution and separation from other things not so called ; then this first day must be his by divine institution and separation from other dayes , but all that is called the lords , is his after this manner : ergo , let the minor be confirmed these three wayes ; . by looking to what is called the lords generally in the old testament , as his house , his altar , his priests , his tithes , &c. are they not still his , because by him separate for distinct uses in his worship : . by looking more particularly , how the seventh day was called his day , or the sabbath his , is not this the reason , because it was appointed by him for his worship beside other dayes ? and can any reason agree better to this ? . by looking how any thing is called the lords in the new testament , there is no other or better phrase or designation to try by , then that cor. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even as this first day , called the lords day , is opposed to our dayes or common days , and that is called the lords supper , because instituted by him , for such and such spiritual ends and uses : and therefore there can be no better ground gotten for shewing why this is called the lords day beside others , then by comparing it with other scriptures , and if in other things that phrase import a divine institution , why not in this ? i do not mean that this is an institution , or that it will prove that there must be a clear and express institution shewn but i mean this , that it will inferr there is one , and that it is divine , seeing god is to choose and not we . we might here again produce the four witnesses already attested for the morality of this fourth command , to wit , . the general practise of primitive christians , . their general opinion and judgement , . mens consciences , . the dispensations of god ; which will also all clearly depone in this , about the change of the day . propos . . although we know not the peremptory and precise time when this day was instituted , and the very first day sanctified , nor whether it was immediately by christ , or mediately from him by the apostles instituted , which is of no great concernment to the main of its institution ; yet we think it most probable that our lord did from the very day of his resurrection either himself institute it , while as acts . v. he taught them what concerned the kingdom of god ; or did inspire his apostles to observe it from that time forth ; because , . if it was not then instituted , the church had for some time wanted a sabbath , the seventh-day sabbath being expired by the resurrection . . the reason moving the change and preferring the first day before others , as in a nearer capacity of sanctification for that end , was from that time forth . . the apostles practise of meeting , and christs keeping with them , hath been from the first change , even on the first two first dayes of the week , john . verse . . . all the practises and other grounds whereby the change is evidenced , suppose still the institution to preceed ; which maketh it appear to be very ancient . and so we resume and close these six propositions . . the day may be changed from the last to the first : . it s meet it should be so , and there is good reason for it : . it can onely be to one first : . it s so changed actually : . it s change is not by humane , but by divine institution : . it s institution seemeth to be from the rise of the gospel church , and the very day of christs resurrection . hence we infer . good warrant , even gods warrant for imploying the seventh-day to our selves , seeing god seeketh but one day in seven , and now has chosen and claimeth the first . . gods warrant for sanctifying the first day sabbath or the lords day as his institution . . that the lords day is to be sanctified by us christians , and that by vertue of this command , as the seventh-day was by the jews on its grounds . we come now to speak of the sanctification of this day , which is the main thing , and for which all the rest is intended , we shall first consider the precept , and then . the reasons whereby it is inforced . the precept is , sanctify it , or keep it holy , sanctifying of it is twice mentioned in this command . . in the end , it s said god hallowed or sanctified it , that is by separation , destination , and appointment for holy uses , and as a part of worship , so he sanctified the temple , altar , &c. not by infusing any holiness in them , but by appointing them for holy uses : thus onely god can sanctifie a day , or any other thing so as to make it a part of worship , and no man or power on earth whatsomever can do that . . in the precept it self we are commanded to sanctifie it , that is , by the application of it unto the uses wherefore he hath set it apart ; thus we sanctify what he hath sanctified when we use it and imploy it , according to his appointment . and so we are to consider , the sanctifying of this day in these duties called for from us on it ▪ this sanctification is two wayes set down . . in its cessation and rest , separating it from other uses , and so keeping it from the common uses , to which other dayes may and use to be applied : . in its special application to and imployment in holy uses . for clearness , we shall consider this sanctification . . in respect of its rest , what we are to abstain from : . comparatively , with that strictness called for from the jews : . eminently , what is required more as to holiness this day then on other dayes wherein also the lords people should be holy ? and wherein this goeth beyond these ? . positively , in what duties it should be taken up : . complexly , in respect of what is called for to the right sanctifying of that day before it come on , in the time of it , and after it is past , and that in publick and private , and by all relations , master , servant , &c. and throughout the whole man , thoughts , words , and deeds , and throughout the whole day : oppositively , or negatively , what are the breaches of this command , and the aggravations of these sins which break it . first then , we consider it in its rest , which is required ; and because there are extreams , some giving it too little , as the jews did before the captivity ; some too much , even to being superstitious , as the jews after the captivity , and the scribes and pharisees particularly in christs time did ; streaching this rest too far . we must therefore consider it more narrowly and particularly for quieting of our consciences , for the jews are by the prophets , ezek. . jerem. . and by christ , matth. . reproved for both extreams respectively . we do then in this matter assert first , that there is a rest required here , which is extensive to a mans words , thoughts , and actions , whereby many things lawful on other dayes ▪ become unlawful on this day . yet . we assert , that by this rest all sort of actions are not condemned , but only such as are in consistent with the end and scope of this command , as by other scriptures , and the practise of christ and the saints is clear : we conceive therefore these to be permitted . . all duties of piety , as was sacrificing under the old testament , or preaching , hearing or going about the sacraments under the new testament : in which sense , matth. , our lord saith , the priests prophaned the sabbath and were blameless , not that formally they prophaned the sabbath , or did indeed break that command , but materially they wrought in killing beasts , &c. which had been unlawful ▪ had it not been in the exercises of piety . . all ▪ things that have a tendency , as necessary ▪ helps and means to the performance of the former works of piety , are lawful , as going to the congregation to hear the law , calling the assembly for worship by trumpets , or bells , or by a voice , journeying ▪ going or riding to church , &c. because the duties of the sabbath cannot well be done without some of these , not at all without others of them . if it should be asked here , what that , which is called a sabbaths day journey , acts . . was among the jews ? and whence it came , and what way may it be stinted or limited among christians ? answ . it was to them . cubits , which according to the different measuring of that distance of ground consisting of these cubits by a lesser or longer cubit , is reckoned to be more or ▪ less by learned men ; but all agree ( says goodwin in his moses ▪ and aaron ) in this , that these . cubits was a sabbath days journey . it arose to be reckoned so from these grounds ; . from their expounding , exod. . . let none go ▪ out of his place ; thus , let none go without the bounds of the city , which with its suburbs was . cubits , or a mile about . . that the tabernacle of the congregation was so far from the tents of these who pitched about it in the wilderness ▪ numb . . as they supposed ; and that the priests kept that distance from the people in entering with the ark into iordan , jos . . whence they gathered that a man might still go to the ark or place of worship , as it was then in these cases at a distance from them , and no further on the sabbath day . but we say whatever superstitiously or on custome they took up ( for that is but their tradition ) we cannot stint a sabbath dayes journey to so many miles , fewer or more , but it must be as the man is in providence cast to reside further from , or nearer to the place where the ordinances are dispensed ; for one may go many miles and not prophane the sabbath , if he cannot have the publick ordinances nearer , whereas another may break the sabbath by going but to his neighbours door , yea by walking in his own house , or to his door , if either it be done idly , or with respect to another civil or worldly end , which agreeth not to that day ; it is not here remoteness or nearness , but what sweyeth us , and what is our end , that we are to try by . . all works of mercy are lawful on that day , as laying beside us something to the poor . corinth . . verse . sending or dealing something to those who are in want , isai . . verse . visiting others , to comfort ; strengthen , or otherwayes to edifie them christianly ; though idle and carnal visits ( albeit , alace ! too rife ) are not permitted . . good works , as christ saith matth. . . it s lawful to do good or well on the sabbath , such are giving of physick ( when it is necessary ) bringing of physitians ▪ saving a mans life , and taking pains for it , &c. luke . ( these good works may be classed either with works of mercy before , or with works of necessity that follow , both being good works as they are works of mercy or of necessity : ) ▪ works of necessity , such as feeding beasts , leading them to the water , pulling them out of ditches , when they are fallen into them on that day , and much more preparing honestly sober allowance for the susteining of the body , as the disciples pluckt the ears of corn , matth. . and the jews , exod. . . dressed the manna on the sabbath , though they were not to gather it ; yet on the sixth day to bake and seethe a part , and to keep a part till the morrow , but not till the day following , and therefore they behoved to dress it also ; yea , jesus christ went himself to a feast on the sabbath , luke . ( that he might take that opportunity by his spiritual discourse to edifie the company as he did notably ) which he would not have done had it been unlawful to dress any meat on the sabbath , yet his carriage was such at that feast most remarkably , that it would be followed as a pattern by such as may be invited by others to eat with them , and shall be disposed to go on the sabbath : and if this were the design of the inviters and invited , mens eating together ▪ on that day would not readily prejudice the sanctification of it , as very often it doth : such is flying on the lords day from a destroying enemy , and in other warranted cases , matth. . defending our selves against unjust violence , &c ▪ . works of comliness , tending to honest or decent walking , as putting on of clothes honestly , making the house clean from any uncleanness that may fall in it throughout the sabbath , &c. by all which believers have allowance , . for piety , . for charity , . for what is needful for their beasts , . what is needful and convenient , or comely for themselves ; and more is not necessary : in these the lord hath not streightned them , neither hath he pinched and pinned them up to absolute necessity , but hath left them to walk by christian prudence ( yet so as they may not exceed ) for the disciples possibly might have endured that hunger , and not pluckt the ears of corn , or beasts may live a day without water , and not be much the worse , or some sort of victuals may be provided to be set beside men on the sabbath needing no dressing or preparing ; yea , a man may live on little or nothing for one day : but the lord hath thought good not to streighten them , so as to make his day and worship a weariness and burden unto them , seeing he hath made the sabbath for man , to be refreshing to him , and not man for the sabbath ; nor will he have their consciences to be fettered with inextricable scruples : he leaveth it to men on other days how much to eat and drink by a christian prudence ( yet alloweth them not to exceed even on these ) so here there is some latitude left to conscientious reason to walk by ; for some may do something at one time , and not at another , yea , one man may take more pains in upholding his body then is called for from another who is stronger , so that its impossible to set particular rules which will agree to all , but men ▪ would look , . to their end , . to their need , . to what may ▪ conveniently attain the end . yet it is needful here to add some qualifications or caveats ▪ lest folk indulge themselves too much , and exceed under the pretext of the former liberty , which the lord hath condescended to leave men at , . that men would ▪ see that the necessity be real , that real sickness keepeth at home , that real hazard maketh them flie , or maketh them bide at home ▪ that it be such a necessity as they ca●not contrive a way conveniently to evite when it cometh , or could not foresee before it came . . men would see that , that necessity be not brought on by themselves ▪ if the thing might have been done at another , time that necessity will not excuse ▪ though if the sin be taken with , and repented of , and christ fled unto for the pardon of it , we may go about the doing that lawfully which sinfully we have necessitated our selves unto ; as suppose one had got warning to flie the day before , to bring such a physician , or to provide such drugs , &c. if he did it not , then he sinneth , yet when necessity cometh he may still do it , but not with a good conscience , till he first acknowledge the former fault of his neglect . . it would be adverted , if that thing may be done , as well another time , or may not without prejudice ( that is considerable ) be delayed till the next day ; thus taking or giving of physick on the lords day , making ordinary civil visits , beginning voyages , &c. will not sustain and bear weight before god , when folk do them that day , to have their own work day free , and so put by the proper duties of the lords day , for some things that may be done the day or dayes following : thus rest is commanded exod ▪ . , even in sowing rime and harvest ; because the necessity is not clear , but dependeth on ordinary providence , and folks are to expect occasion and opportunities for them afterward . . men would take heed that they have not a tickling complacency that such necessities fall on the sabbath , and be not glad to have diversions from the proper duties of the day . they would go about such works with a sort of sadness , though yet with clearness and peace of conscience as to their lawfulness : therefore christ saith to his disciples , matth. . . pray that your flight be not on the sabbath day ▪ because it would be heavy to gods people to flie on that day , though it was lawfull . . we would see that it marr not a spiritual frame , and that in doing these we turn not to mind the world as on other dayes ; there would be still a respect to the day in our frame ( which is called for in the word remember ) and even when our hand is otherwayes imployed , the heart should not be taken up with these things , but so far as is necessary to the acting of them . . it would be adverted to , that they be done without inregularity , and so as not to give offence by them ( hence it was that christ ever gave the reasons of what he did on the sabbath ) lest others , not knowing our necessity , judge us guilty of sabbath-breaking , or be involved without necessity to do the like , . folks would have great respect to the end in these works , and to the motive which swayeth and putteth them on . if it be outward gain or fear of some temporal loss ; as if for gaining money a physician should go rather on the sabbath then on another day to save the life of a man ; that turneth then to be a servile work , and one of his ordinary week day calling ( to speak so : ) so if a minister should preach with respect to gain or applause on the sabbath , or if any man should make a visit for a meer civil end , as we visit on other dayes , without a suitable respect to spiritual edification or furtherance of piety , it will marr all , and will be found a breach of the sabbath . . we would beware of spending too much time in these things , but would endeavour timely and quickly to expede and dispatch them , and rightly to tryst them : dressing of meat , and trimming , adorning , and busking of folks bodies will not be found a well spent part of the sabbath , when it shutteth out other duties , and getteth too much time , as it doth with many . by all which we may see what need there is to watch over our selves in these things , lest our liberty be turned into licentiousness , and lest we grow either idle or carnal on that day . let us then consider how far this rest extendeth : and under it we take in . . the rest of the whole man , outward and inward , in deeds , words , and thoughts ▪ so is it isai . . . we should not speak our own words ( nor by proportion think our own thoughts ) nor find our own pleasures . . it goeth through the whole day , for though every minute of the day cannot be applyed to positive duties , yet in no minute of it , is it lawful to do another work ( inconsistent with the qualifications and scope aforesaid ) that is the negative part in it , thou shalt do no work , which bindeth ad semper . . it is to be extended not onely to a mans own person , but to all under him , children , servants , &c ▪ he must be answerable for it , that they rest , and must give them no occasion of work . . it s to be extended even to the least work of any sort , if unnecessary , as gathering sticks , speaking our own word , &c. these are all breaches of the sabbath . . this rest extendeth to all actions or sorts of actions or cases which are not comprehended under the former exceptions which are permitted , or are consistent with the sanctifying of the sabbath : as ; . all works which tend to our external profit , pleasure , satisfaction , &c. all works of our callings which make for the increase of outward gain and profit , such whereby we ordinarily sustain our lives : these hebr. . . are called our own works , and here it s such works as ordinarily are wrought in the rest of the six dayes ▪ so it is doing thy own pleasure as well as works , isai . . . such works as tend to others external gain or profit as the great motive of them , as servants may be working for their masters profit , and yet prophane the day ▪ . such as are not necessary on that day , as ploughing , sowing , reaping , or gathering in , and that even in seed-time and harvest ; and so fishing , going of mills , &c. when these are not done for the very preserving of life , because they are not necessary out of that case ; neither is there any thing here of an extraordinary dispensation that maketh them necessary , the weather depending on an ordinaryprovidence , or ordinarily depending on providence , which is to be reverenced : hence though the weather and season be rainy , yet it is not lawful to cut down or gather in corn on the sabbath , their hazard in this ease being common and from an ordinary immediate providence ; yet suppose that a river were carrying away corn , or that winds were like to blow them into the sea , it were lawful in such a case to endeavour to prevent that , and preserve them ; because . that cometh by some more then ordinary dispensation of providence in the weather , and affecteth and putteth in hazard this corn more then others : . because there is no probability of recovering these in an ordinary way , though the weather should alter , but there is hope of gathering in of such as are in the fields without that reach of hazard , if the lord alter the season . . such as are for carnal pleasure or civil ends , thus playing , gaming , much laughing , &c. being our own works , more especially our own pleasure , are unlawful on that day . . consider that all things are prohibited which marr the end of the day , and are not consistent with the duties thereof ▪ such are buying , selling , &c. out of the cases of pressing necessity ▪ folks cannot be spiritually taken up , and with these also ; so playing and gaming is no less consistent with praying , reading , conferring ▪ &c. then ploughing or such like , yea , is much more indisposing for it , and so we do necessarily thereby incapacitate our selves for the duties of the day . . all things are forbidden , which consist not with this rest and the duties of worship called for from our selves and others ; thus unnecessary journeying , walking , even suppose one could or should be exercised in meditation , is not resting as is required , much less is gadding in companies , in the street , or fields , to the neglect of secret and family duties . in a word , whatever is not religious and spiritual exercise , or furthering or helping unto what is so , out of the excepted cases ; much more whatever is sinful , scandalous or unsuitable on other dayes , or doth divert from , or indispose for the duties of holiness , and the worship of god on that day , is inconsistent with this rest , and so prohibited : for , this rest is not primarily commanded and required for it self , but as conducing and subordinate unto the performing of holy duties in it ; therefore our rest is to be regulated , so as may best contribute to that scope , and whatever marreth that , though it should not be work strictly , but idleness , carnalness , or playing ▪ and gaming , and sporting ▪ yet its a breach of this rest : for . that is no religious duty ▪ nor . tending as a necessary help to it ; nor . is rest commanded that we should pley in it , but that we should sanctifie it ; and . playing or sporting cannot be called sanctifying the day ; otherwayes we might have mo sabbaths then one , and the prophanest would love them best ; . playing separateth not the sabbath from other dayes , more then work doeth ; for men play in all : . playing is neither a religious duty , it being amongst the most irreligious and prophane ; nor a duty of necessity for easing of weariness , which doth not here come by any bodily toyl and labour , but ( if there be any ) from being exercised in spiritual duties ; which , therefore , change and variety will through gods blessing do , so as the person may be born out in them ; nor is there any place for it , except some duty be neglected , therefore its inconsistent with this . we come to the second way of considering the sanctification required here , and that is by comparing it with that strictness called for from the jews , and to which they were tyed . we speak not here of ceremonials ( for so their whole service might be more burdensome then ours , and particularly their sabbath-services , because they were doubled on that day ) but of moral duties ; and in that respect we say , that the tye and obligation unto the sanctification of this day is equal and alike unto us with them , which is clear in particulars , for . it tyeth us now to as long time , to wit , a natural day of twenty four hours , as it did them then . . it restraineth from work and requireth holy rest now , as much as then ; for whatever work then struck against the letter or purpose and scope of the command , and marred holy duties , doth so still . . it requireth positive sanctification by holy duties , as preaching , prayer , meditation , &c. and alloweth not idleness , nor indulgeth time to other unnecessary works . . it requireth as spiritual a manner and as spiritual a frame in performing of them now as then . for . if the command be moral , then is there no change in moral duties , for it is the same command to us , that it was to them , save in ceremonial things : . if the same things were allowed to them which are allowed to us , and if no more be allowed to be done by us , then was allowed to be done by them on the sabbath , then the observation in its strictness is equal , but the first is true , for works of piety , mercy and necessity , are allowed to us , and so were they to them , as by christs reasoning against them ( as being here superstitious ) may appear : yea , . our allowances are taken from the practise of christ , and his reasonings with the pharisees , who in these disputes aimed not to shew that more was lawful by his coming then was before , but to shew what then was lawful , though they ignorantly or wilfully misunderstood the command , for even then god allowed mercy rather then sacrifice , &c. which places most clearly warrant us in our practise . . the service we have now is as spiritual , and without all doubt the promise of the spirit , for keeping up in holy duties as large as formerly , and therefore our improving of it should be no less . before we proceed , there are some scriptures which seem to thwart with , and to be cross to this , to which we would speak a little for clearing of them ; as namely exod. . , . and exod. . . where it would seem that going out of the place dressing of meat , and kindling of fire were forbidden , which are allowed to us : to which we say . . that we speak of the meaning of this fourth command , if any more was forbidden them by peculiar judicial laws , that contradicteth not our assertion , these may be abrogated , while this command standeth . but , we conceive that as to these things , gathering of sticks , kindling of fire , dressing meat , &c. no more is allowed unto us then unto them , that is , all unnecessary labour in , and about , these is unlawful to us now , and all necessary labour in , and about , them was allowed unto , and lawful for them ; as may be gathered from christs practise , and his reasoning with the jews , and from the allowance which was to their beasts . in the third place then , we say that these scriptures cannot be literally and universally understood , for it cannot be thought that they went not out of the place , kindled no fire , dressed no meat in any case ; yea , the allowance for their necessity , and christs going in and partaking , when invited on the sabbath-day , luke . it s like to somewhat that was prepared that day , with his defending of his disciples practise in plucking ears of corn , and rubbing them , as it is luke , . ( which was a sort of preparing and dressing of that meat ) insinuate the contrary ; neither can any thing be gathered from that place ; exod. . . against dressing of meat simply , but rather the contrary , for the manna that remained over what was dressed on the sixth day , was to be laid up till the seventh day , or the sabbath , but not till the day after the sabbath ; and will it not suppose , that they behooved then to dress it on the sabbath as on other dayes by boyling , at least , for as to grinding of it at mills , or other wayes , there was no necessity for that on the sabbath out of some extraordinary case ( or else they had needlesly laid it up ) and so behoved to have fires to dress it with : and therefore that of not dressing meat , of not kindling fire , &c. must be of what is unnecessary and for servile works , or making gain in mens ordinary particular callings . but to the third way , if any should inquire what more holiness is called for , o● can be win at , on the sabbath then a believer is called unto on other dayes , he being called to endeavour to be perfectly holy every day ? i answer , although he be called to be perfectly holy , yet not in the holiness of immediate worship throughout every day : he is to be perfectly holy on other dayes , according to the duties and imployments of these dayes ; but on the lords day he is called to be holy according to the imployments of that day and its duties ; the lords people of old were indeed called to perfect holiness all the week over , but singularly to sanctifie the sabbath as a part of their universal holiness . . though all the parts of every day should be spent holily , yet some parts more especially , as what parts are spent in prayer , reading the scripture , &c. and somewhat more is required of these ▪ who are called to it on a fasting day , then on other dayes , even so on the sabbath . . there is a difference betwixt a person living holily in the general , and a person who is holy in sanctifying the lords day , though a man should be holy every day , yet is he not to sanctifie every day which is required on this day , whereof we shall now speak . this dayes sanctification then , we conceive to consist in these : . that there is more abstractedness not onely from sinful things , but even from lawful temporal things ▪ required on that day then on other days , a spiritual frame of heart ▪ separating and setting apart a man from ordinary thoughts ; hence we may say , that as the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifyeth unclean as well as common , so a common or every day frame o● spirit , will be found unclean for the sabbath ; there must therefore be another frame of heart , different from an ilk a day-frame and suited to that day . . this day is to be sanctifyed in respect of the exercises of it beyond other days , and that necessarily ; whereas on some other dayes we may be taken up in some duties of worship arbitrarily ▪ but here necessarily ; and men may , and ought , to be holy on other dayes , in their plowing , and other works , but there their holiness is to be in immediate worship to god , in some thing relating to that alway , such as praying ▪ reading ▪ hearing , conferring , meditating , &c. . the sanctification of this day lyeth in this , that it must be wholly sanctified , but parts of other dayes are ordinarily used in religious service , but this whole day is to be used so , a man should be this whole day throughout , as in the time of praying on other dayes . . duties would be multiplyed that day , more secret and private prayer , reading , &c. and more publick worship ; even as there were double sacrifices that day under the law , though there were sacrifices all dayes . . there would be in the duties of this day more intenseness of spirit , and a further degree of spiritual affections , then in these duties of other dayes ; because this day is purposely set apart for that end ▪ and by continuance in duties we may attain to more of a spiritual frame , and because not onely the exercises of worship , praying , reading and hearing ▪ &c. call to holiness on this day , as they do on other dayes , but even the very day it self doth call to it ; even as on a solemn day of humiliation men ought to be more affected and deeply humbled then on other dayes ( though daily they should repent and be humbled ) because that day is solemnly set apart for it ; so ought our worship to be more intense and solemn this day suitable unto it , wherein we are , as it were , dyeted for insisting and persisting in duties of worship ; where as these duties in this respect , and in comparison , are on other days , but as starts , worship is here some way the only work of that day . . there would be more heavenliness and spiritual sence breathed after that day in the frame of the heart ; it would be near god , and the work of the day would be delightsome and sweet , the sabbath would , as it is isaiah . be called a delight , and we would endeavour as it is heb. . to enter into his rest , to pass through the outward rest into his , to be within his chambers , yea even in his arms , as it were , all that day . . there would be that day more divineness in our holiness ( to speak so ) a sort of majesty by ordinary in our walk , looking like the sabbath , and like the god of the sabbath : there would be an exulting in god that day , we would endeavour to have our hearts in a special manner warm in the exercise of love to him , and to be much in praising of him ; our whole worship would more absolutely and immediately be aimed and levelled at the honour and glory of god , as the end of it , then on other ordinary days , wherein our prayers and other pieces of worship may more immediately respect our own case and need ▪ but on this day gods honour as the end more immediately whatever our own case be , and that both in heart within and in the nature of our exercises without ; this is to call the sabbath of the lord honourable , to honour and glorifie him , therein as it is is , . a special majesty being in that days worship by levealling it with extraordinary singleness at gods praise , even as his name is hallowed or sanctified in heaven by angels and perfected saints . hence it 's good to give thanks unto thy name , &c. beginneth that psalm of praise for the sabbath-day , to wit , the . these duties then that further his praise are more especially for that day . . all these reach both words and thoughts , nothing to the hindrance of these is to be admitted neither ; there are none of our words and thoughts that day , but they would in a special manner be gods , and in it we should be spent as his ▪ and endeavour to be within view of heaven , to make some essay of glorified saints exercise there , and to have the sabbath as a little preludy of that everlasting sabbath and rest in the bosom of god. the fourth way of considering this sanctification is positively , to wit , as to the duties , wherein the sabbath is to be spent , which are shortly , all duties of immediate worship , whether they be inward , as meditation , self-examination , heart prayer , either ejaculatory or more continued , heart-sorrow for sins , &c. or outward , as vocal prayer and singing of psalms , reading the scriptures and other pious books , hearing the word , &c. or whether they secret which may be both inward and outward , or private in families , as reading of the word , conferring on it , repeating sermons , praying together , &c. or publick ; as joyning with the congregation in prayers and praises , hearing the word read , and the sense given , hearing of sermons , participating of the sacraments , when dispensed , joyning in solemn humiliations and thanks ▪ givings , when they fall necessarily or more conveniently to be on the sabbath ; all which and such like are proper duties for that day ; to which liberal laying up , and giving for the relief of the poor according to ability , and as god blesseth every man would be added as a suitable dnty of it , though it be no duty of immediate worship . the fifth way is to consider the sanctification of the sabbath complexly , before it come , when it 's come , and after it's past . . then the night before ( not secluding a suitable remembrance throughout the week ) remember it . by timous leaving of worldly business , it 's a great incroachment on the sabbath , thought too too usual to continue longer at work the night before , then any other night of the week , as if folks would gain the day of rest , out of saturnsdays night and mondays morning . by not suffering this little times leaving of work , to be idly spent but being taken up with endeavours , . to abstract mind the . to from other works as well as the hand , and to have the heart put in a lively frame ▪ mind the work of the day which is coming , and to have a suitablenss to it . if ye ask what suitableness we have to it ? answ . endeavour . to be as if ye were about to meet god , to tryst , as if it were , visibly with him , and solemnly to treat and enter in marriage with him . . to be like heaven , and in a special manner in some sort to imitate god , as if ye were already entered into his rest , and had rested from your own works . . to be as if ye were to dye , and to step into eternity , for this resting should mind us of that , and was , and is still ▪ specially appointed ( though yet no ceremony ) to mind us of gods separating of us from others for himself , that we may rest eternally with him . then . for furthering of this , look back on the week past , and endeavour to have things clear before the sabbath come , and all by-gone quarrels removed , that theremay be no standing controversies against you to begin the sabbath with . . pray with special solemn seriousness in reference to that day , that ye may have peace for what is past , that ye may be in a right frame for the day ; that the minister may be helped to speak as it becometh ; that others may be fitted to heare and joyn ; that the word and other ordinances may be richly blest of god ; and that the mercy of having the ordinances may be minded , with praise to the gracious giver of them , and suitably improved . . when the morning of that sweet and desirable day cometh ( after we have fallen asleep in a special manner , as it were in the lords arms , the night before and left our selves there ) . we would timely begin the work and beware that either carnal thoughts get in , or the time be idly slepped over , but i say we would begine the work early ; for it 's for that end appointed , and sinful thoughts will not be kept out , but by filling the room otherwayes with what is spiritualy profitably . shew forth gods loving kindness in the morning , saith the psam for the sabbath , to wit , the . let therefore the meditation of somewhat of these , or such like , begin with us , even when we are making ready , . somewhat of god himself , whose day it is ; . of heaven , and that happiness that is there ; . of the works of god , who gave us and all the world a being , and who only preserveth the same ; . of christs redemption , and as closed and perfected on this day ; which especially should be minded ; that so thinking of our many and great obligations , and of the misery we had been in , had not that work of redemption intervened , we may begin the day with a due impression of gods greatness and goodness : of our own sinfulness , weakness , and misery ; and of this blessed remedy and out-gate . . we would address our selves to solemn prayer in secret , and that at greater length then on other dayes ▪ and with persisting in , inwith special petitions relating to the day , with all the seriousnese may win it . ▪ we would take a view of our own hearts , to see how and where we left the night before , and endeavour to have clearness betwixt the lord and us as to our state , and otherwayes maintained ; and renewed if it was ; or attained if it was not . . too much time would not be spent in adorning of busking or folks bodies , or in making other provisions for them , but as the whole of it would be taken up in duties of worship ( as we have before shewed ) so some part of it would be set apart for secret reading , yea , for secret praising , thanksgiving , and singing , an exercise not unbecoming that day , as that fore-cited psalm for the sabbath day , sheweth . . if thou be the head of a family , or livest in fellowship with others , then the family is gravely to be brought together , and every particular member is to joyn with the rest : and here also prayers and other religious duties are to be doubled according to the ceremonial doubling of sacrifices on the seventh-day-sabbath under the law ; for in secret , in families , and in publick , there would be more that day then in other dayes . . care and inspection would be taken so far as men can reach , that by none in the society , neither secret nor private duties be neglected , nor publick duties abstained from , but that each may stir up one another , and more especially those whose places lead them to it , to the sutable sanctification of the day in all the duties of it , and withal , it would be looked to , that none of the family be suffered to stay at home unnecessarily from the publick worship or to be absent from the family worship . . timely ( that ye be not by haste discomposed ) come to publick-modestly apparrelled ( it's a shame to see how gaudily some come to publick worship on the lords day ) grave in your walk wary and circumspect in you words , that they be spiritually edifying and sutable ; watch over your eyes , that carnal or wordly looks steal you not away , nor distemper your hearts ; but especially over your hearts , that they we are not out of a spiritual frame . . when ye come to the place of publick worship , if it be a while a beginning , be still watchful , and the nearer ye come to it the more watchful ; for temptations will be very ready to divert or discompose ▪ there would be a frequent intermixture of ejaculatory prayers in reference to every thing ▪ equisite for attaining and intertaining this composedness . . when publick worship beginneth , study to be ( as cornelious was , acts ) present to joyn in prayer , and praise , to hear what god will say , to receive it , to lay it up in your hearts , to be sutably affected with it , and to resolve through grace to practise it ; ( for blessed are they only who hear the word and do it ) : and this would be with delight , aming aright at the end of the ordinances , whatever they be , whereof we spoke somewhat on the second comandment . . when the publick worship is as to it's first diet closed , let not your minds turn carnal , but depart reverently from it , chearing your selves in god , fixing the convictions , exhortations , directions ▪ instructions , &c. in your mind , as ye have met with them , and be ruminating rather on these , then beginning to gaze o● discourse with others on subjects that are not spiritual , and to edification . . as soon as ye can win , go in secret and seek to have these things fastned and riveted betwixt , god and you , and let that be your first work , and let the little time that interveneth betwixt the diets of publick worship till you return , be spent sutably to the day and the end of the duties thereof . . when all the publick worship is ended then ye would do according to the preceding tenth direction ; ye would withal retire a while in secret , and reflect on your carriage in publick , and also see what good may be gotten of the day , and if there be any misses , neglects , or failings observed ( as if there be a diligent search there will no doubt be ) then be humbled , seek pardon through christ , and resolve through grace to help these afterward ; consider what was said , and like the noble bereans ▪ acts . put it to the tryal for your confirmation , by your considering and examining the scriptures cited or spoken of ; and endeavour yet more to have your hearts affected in secret with them . . then call your families and come together after secret seeking of god , and . be inquiring of one another what is remembred , that all being put together , ye may be helpful by your memories one to another ▪ . ye would do this , not as if it were enough to tell over the words , but that the doctrines and their uses may be fixed , and ye affected with them ▪ therefore . ye would do this with other duties of reading , singing , and spiritual conference , as the occasion of it shal offer , with prayer to god before and after , being thus exercised ●ill ye go again in secret to close the day as ye began . duties of charity would be done , contributions made liberally according to our ability , and relief sent to others as we know their need ▪ which also would be inquired after . . indeavoure to have the heart in a right frame to close the day with ▪ reflecting on our carriage throughout it , fearing to lye down with guilt unpardoned and without some special fruit of the duties of the day ; hast not to go to rest sooner that night then on other nights , on design that you may be sooner at work the nixt day ; which smelleth strong of wearying of the sabbath , and of longing to have it at an end , of which the lord complained of old , amos . . study to lye down with thoughts as you arose , leaving your selves in his arms , with respect to the eternal sabbath that is coming . . when the sabbath is past , and the next day cometh , cast not by all thoughts of it instantly , but begin your work as having just now ended the sabbath , fearing to let the relish of it wear away ; and indeavouring in your carriage through the week to retain the stamp and impression of it ; especially beware to go to your callings with a sabbath dayes guiltiness on you ; o indeavour by all means to have that removed hand all the week through have one eye to the sabbath past ; and another to the sabbath coming , having still that sounding in your ears , remember the sabbath , or the lord ▪ day , to keep it holy ; dieting your souls , as it were , all along the week , for a course of communion with god in the duties of the next sabbath . it will be now easie to know when this command is transgressed ( which was the sixth way proposed of considering the sanctification of the sabbath to wit , oppositively or negatively ) which is done ▪ by committing any thing contrary to the rest or sanctification of it ; . by omitting any of the things which are required for the right sanctifying of it ; . by an unsuitable frame of heart as to the due manner of performing any of these duties required ▪ we will find the weight of this command yet more fully , by considering it's reasons how it'sexplicated and pressed : this is done . by laying down the equity and extent of it . v. . . . by pressing it from god's example . as to the first , v. . six dayes shalt thou labour and do all thy work : these words may be looked on . as an obliging concession , which is indeed very liberal ; as if the lord had said , all dayes are mine , yet i have given thee six to do all thy work and labour that thou hast to do , therefore give me the seventh . it is but a small retribution for six to return a seventh . ▪ as a restriction , thou shalt do whatever work thou hast to do within the six dayes , but none of it on the seventh . . as a command whereby god distributeth our time , and commandeth six for our work , and the seventh for his : and thus these words forbid idleness , and command lawful diligence in these six dayes ; which we conceive here to be implyed . because god is not carving out what time we may be idle in , but what time we should imploy in our own lawful works as well as in his ; for it cannot be thought that he giveth us six to be idle on ; it must therefore be to work on seeing as our life should be taken up in doing either what more immediately concerneth our selves , or what more immediatly concerneth god ; so the scope of this command being to proportion our time betwixt these two , what is allowed for either of them , must imply an improving of it for that very end . the opposition also will confirm this ; these six dayes are to be applyed to our work , as the seventh is to be applyed to gods , which is more then a permission , and if the negative part be imperative , in it thou shalt not work , then the positive , six dayes shalt thou work , may well be understood so also . . gods example will press it for we are to follow it , not only in resting on the seventh , but also in working in the six dayes as he did . . working these six dayes cometh in as a mean to further and fit for the sanctification of the seventh , for so a man putteth by his business , and has the more freedom for the rest on the seventh , whereas idlense often sinfull necessitateth to the breach of it , and to a desire that it may be gone , amos . . and thus idleness is reproved here , and diligence commanded under one consideration , to wit , as the remove of the former and practise of the later do capacitate us to give god his due on his own day when it cometh : even as they are also included in the eight command , thou shalt not steal ; for as idleness becometh a snare and temptation to a man to steal , and hindereth him from works of charity and suitable diligence in the works of his lawful calling ▪ readily preventeth the one , and capactiateth for the other ; so is it here , for it 's not unusual that the same sin and duty may be forbidden and commanded in diverse commands upon diuerse considerations ; and this agreeth well both with the words and scope of this command . and . according to the holy and wise oeconomy of gods goodness , our labour may be commanded to mak his rest to be to us the more relishing and refreshing . the tenth verse containeth three things for explication , . the lords claim of the seventh day , as having reserved that to himself , it 's his , it 's to him , and by him & for him separated from other dayes . . aconsequent flowing from this ▪ therefore that day is not to be imployed to any of our own works , no not the least , no manner of work , no word , no thought nor deed of any such sort under whatsoever pretext beside the excepted cases . . it 's extension as to all relations , so to all ranks , parent and child , master and servant , &c. yea , it 's thou for thy self , and for all thou hast the oversight and charge of , sons , servants , strangers , yea , and beasts , not that they are capable of sanctifying a day more then the beasts in nineveh were of religious fasting , jonah . yet this sheweth what ought to be the masters care , it being for his use that beasts are put to work ; god injoyneth all wayes of abstaining from every thing that is a mans own work on the sabbath , and will have him solemn in it : in a word , all within thy gates , looketh not only to masters and all in their families or within their doors , but to magistrates and governours , and all within their jurisdiction ( gates being the place of judgment , & used in scripture to shew the extent as well as seat of power ) that they should see to their sanctifying of this day ; and the falling of any under them is their sin when they endeavour not to prevent and amend it : and thus nehemiah understood this command , neh. . when he put forth his power , not only in contending with the native nobles , but even against strangers , for restraining them from violating this day . hence we gather that idleness is a sin , and that they will hardly give god his due on the seventh day ; who are not diligent in the duties of some lawful calling and station for gods honour and others good through the six dayes of the week ; and indeed this is often seen , that such are lazie , and careless , and idle on that day , passing it over even as they do other dayes , without any difference at all , except it be that they come to church . . we gather that humane , whether ecclesiastick or civil appointment of ordinary fixed days for worship throughout the whole day , beside the sabbath , will not agree with this command allowing men six for labour . it 's true , god might soveraignly limit men , but where he hath given liberty ( if it were but by concession ) who can restrain ? concerning dayes therefore , we lay down these four : . that there can be no solemn ! seeting apart of any day to any creature ; thus saints dayes are unlawful : for the sabbath or day of rest is to the lord , and to none other , it being a peculiar piece of worship to him who hath divided time betwixt his worship and our work . and although men should keep the day , and alter the worship , yet this is a taking of that which was once abused , and never enjoyned , for to apply it to god , and wanteth not offence ; even as the retaining of other things in worship which have been abused , and are not necessary , is offensive . . no man can institute any day , even to the true god , as apart of worship , so as to bind consciences to it , or to equal it with this day : that is apart of gods royal prerogative , and a thing peculiar to him to sanctifie and bless a day . . even those dayes which are pretended to be set apart to and for god , and yet not as apart of worship , cannot be imposed in a constant and ordinary way ( as anniversary dayes and feasts are ) because by an ordinary rule god hath given to man six dayes for work , except in extrordinary cases he shall please to call for some part of them again . . yet extrordinarily upon occasions of humiliation , or of joy , and thanksgiving dayes , for that time , may be set apart for god , without wronging this concession , even as in extrordinary times we may work , and not rest on the sabbath day , though ordinarily we may not : this proportioning of time therefore is for the ordinary rule , but yet admitteth of the exception of extraordinary cases . . we gather that masters and parents ought to have a special oversight of their own children and families in the worshipping of god , and that especially in reference to the sanctifying of this day ; and that there is a special communion in worshipping of god amongst the several relations of a family . . we gather that magistrates , and all who have power over others , ought to see to the restraining of vice , and to the performing of outward duties , particularly such as relate to the sanctification of the sabbath ( as well as to abstain from , and to do such and such things themselves in their own persons ) in and by these over whom they have power ; and that it 's no less scandalous and sinful for a magistrate not to see that sin he crushed that the sabbath be sanctified , and the ordinances of religion be entertained and received and reverenced in and by those over whom he hath charge , then if he committed such sins himself , then if he discountenanced the ordinances and break the sabbath himself , or sufferred his own family or himself to be without the worship of god : why ? because these are within his gates , and he is to account for them : he is to rule for god , and their good which is mainly spiritual ; he is to be a terrour to evil doers , as well as to be an incouragement to them that do well ; and men are according to their places and parts to be forth-coming for god and the good of others . and yet this cannot be called a constraining or forcing of consciences , for a magistrate or master thus to restrain these who are under them ; it 's but the using of that power , which god hath committed to them to make men to do their duty , and to abstain from dishonouring god , and the punishing of them , if they do other wayes ; in which respect he beareth not the sword in vain . the . and main reason followeth , v. . wherein this command is three ways pressed also , . by gods example , who during the space of six days wrought ( though he might as easily have made all in one day ) and rested the seventh , and not before the seventh , on which he wrought none ; even so it becometh men to do , seeing he intended this for their imitation , and for that end doth propose it here : gods rest on the seventh is not absolute and in every respect ( for john . . he worketh hitherto , that is , in the works of providence , sustaining , preserving , and governing the creatures made by him , and their actions ) but all things needful for the perfecting of the world were then made and finished . ( whence by the way we may gather , that not only all creatures were made , angels even these that since turned devils , &c. but that they were made within the six days of creation , when heaven , earth , sea , and all that was in them was made ) therefore all our works that are necessary to be done in the six working days , would be done and ended , that we may rest on the sabbath as he did . the . way is by his blessing of it . god blessed the sabbath day , which is to be understood not simply in respect of the day , which is not properly capable of blessing , but in respect of the true observers of it , he blesseth it to them and he blesseth them in it , which may be in these three : . that the rest of that day shal not prejudge them in their weeks work , but that their labour shal be therefore blessed , so that they shal miss nothing by observing that day , as the lord blessed the seventh year , whereon they rested , and yet notwithstanding they were as when they laboured , lev. . . . . and it 's like that if we will compare such as make conscience to sanctifie the sabbath with others , who think and seem to gain by breaking of it , this will be found at the years end to be verified . . that the lord hath set a part that , day for a spiritual blessing , and the communication of it to his people ( so the bread and wine are blessed in the sacrament of the lords supper to be a mean of conveying spiritual blessings to the worthy receivers ) isa . . and psal . . . that god will abundantly manifest his gracious presence , and multiply his spiritual blessings that day upon it's due observers , more then on other days wherein he is also sought ; as there is this day a double worship both in respect of the duty , and of the day whereon it 's done so there shall be a double blessing beyond what is on other days ; in which respect , even prayers in , and towards , the temple ( while it stood by divine appointment as a separate place from others ) had a blessing beyond prayers in other places ▪ and thus christ blessed the loaves and the few small fishes , john . when he made them by multiplication on the matter to feed far beyond their ordinary proportionableness ; so service on this day groweth in it's blessing ; hence we may see an usual connexion betwixt universal thriving in religion , grace and piety , and suitable obedience to this command , in the tender sanctification of the sabbath ▪ and withall a reason , why so few make progress in godliness , even little keeping holy the sabbath as they ought . the . way is by his hallowing it , wherefore be hallowed it or sanctified it , that is per ●odum ●●stinandi , or by way of appointing of it for holy uses , and separating it from other days ( as is said ) : the inference wherefore as to the hallowing pointeth at the reason or end wherefore god did it , to wit , that there might thereby be an excitement left to men , to imitate god ; and that men might not only have gods command , but his example also to bind this duty on him . if it be asked here , why god will have a day set apart for holy exercises beside other days ? it may be answered , . it 's meet that god be acknowledged lord of our time , by this tribut being reserved to himself . . because men having but a finite understanding , beside the now corruption of it , connot be intensely taken up with spiritual and heavenly things and with temporal and earthly things , both at once , or at the same instant ; for even adam in innocency could not do that , therefore the lord hath graciously set apart a day for mans help in that . . it 's to teach man that his chief end is to converse with god , and to live with him , and that he ought to cary in his own affairs along the week , and order things so as the sabbath may be duly sanctified , when it shal come in that sweet soul reposing converse with him . . to shew man wherein his happiness consisteth , it 's even in this , to walk and converse with god , and to be in his worship ; this is his rest . . to shew the excellency of religion , and of the works of piety , or of gods worship , above mens employments in earthly and wordly things : it was a sabbath to adam in innocency to be abstracted from his labour for the worship of god ; the one is mens toyl , the other is mens spiritual rest and ease , far contrary to that which men in the world ordinarily think and judge . we see now how great and grievous a sin it is to break this command , and with what care this day should be hallowed . for . it 's a command of the first table , and so the breach of it is , in some respect , more then murther , adultery , stealing , &c , it 's included in the first and great commandement , . amongst all the commands of the first table , yea all the commands , this religious observance of the sabbath , is most forcibly pressed with more reasons , and with more full and particular explication : because . all the commands hang some way on this ; and obedience is ordinarily given to them with the same readiness , as this day is employed in gods service , . it keepeth life , as it were , in all the rest , and when men are cold in this , so are they in all the rest . . this tryeth men in theirlove to god best ; if indeed his company and service be more delighted in thenthe world ▪ and is a notable indication of the frame of the soul ; it maketh proof both of their state and frame , as men are usually and habitually on the sabbath , so in effect are they , as to these . . no breach of any command hath more aggravations ; for . it is against reason and equity , when god hath given us so many and so good reasons for it . . it 's high ingratitude , the sabbath being a mercy ; and a great mercy indeed it is to be priviledged with access to converse with god a whole day of every week in duties of worship . . it 's against love , god's love hath instituted it , and our love should in a special manner vent it self to him on it . . it 's cruelty against our selves ; for the sabbath kept holy , is backed with the promise of of a special blessing , and we by this sin prejudge our selves of that ; yea the sabbath rightly spent is a mean both of holiness and of nearness to god , of conformity to him and of communion with him , it promoteth both : so that it is eminently verified here , that these who sin against this command , sin against , and forsake their own mercy . . no sin doth more evidence universal untenderness ; and as it 's a sin in it self , so it evidenceth , especially when gross , a very sinful and some way atheistical frame and disposition , as may be gathered from neh. . yea. . it occasioneth and breedeth other sins : it habituateth to sinning , and hardneth against challenges , so that men ordinarily become very gross and loose and fall in scandalous sins , who neglect the sanctification of the sabbath , which is the quickner and fomenter some way of all duties and knitteth the two tables of the law together ; hence it cometh to pass , that we often hear men that have turned to be very loose , gross and scandalous ( and some of them on scaffolds and at gibbets ) cry out of sabbath breaking , imputing the one to the other , as a main cause ; for by this sin men grow stout against challenges , and formal in secret duties , and so at length sit quite up . no sin hath more sharp challenges for it , and more sad judgements avenging it , then sins against this command ; have there been any men deeply challenged for sin , or at death ( whether ordinary or violent ) brought to express and utter their challenges , but sins against this command have been main ones ? the slighting of the lords sabbath made jerusalem to be burnt with fire jer. . last ; for this sin they are threatned with terrible plagues ; ezek. , . . not only in temporal things , ● . . but with spiritual plagues to which they are given up , v. . . you know that a man was stoned for gathering of sticks on the sabbath , num. . see also , exod. . . and ezek. . . where the lord accounteth sabbath-breaking a refusing to keep his commandements and laws , and a despissing of his holy things ; o is it possible , that a man can be well that breaketh the sabbath , or to whom it is not a delight ? if any should ask here , if indeed the breaches of this command be greater sins then the breaches of the commands of the second table ? and if so , if god will be avenged on these severely ? for answer ( premitting this one word , that in comparing breaches of the commands of the two tables , we would compare sins of a like nature together , that is , sins of presumption with sins of presumption , and sins of infirmity with sins of infirmity ) we say , that a presumptuous sin against the fourth command , if it were but to go unnecessarily to the door , or to gather sticks , is a greater sin then a presumptuous murther , because it striketh more immediately against god : and that a sin of infirmity against the fourth command , is greater then a sin of infirmity against the sixth . yet we grant that presumptuous murther is a greater sin then a sin of in firmity against the fourth command , because presumption and high handedness in the manner of sinning , in a sin little on the matter comparatively , da●eth god , as it were , and striketh immediately against him , and so is an additional high aggravation of it ; beside what it is in the nature of it : and though our censures against presumptuous breaches of the sabbath ▪ which are now as great sins as formerly ( as is clear from what is just now said ) be often more mitigated now under the gospel , neither was it as we conceive , ordinary to stone the presumptuous prophaneners of the sabbath , even amongst the jews ; yet will this be no good reasoning ; men do not now execute punishments upon transgressours of the first table as on transgressours of the second , therefore transgressions of the second table are greater sins then transgressions of the commands of the first ; for so we would be in hazard to postpone all the laws or commands of the first table to these of the second ; but we are to consider that temporal punishments are heightened or lessened according as the peace and order of civil societies may be more or less therein concerned , so that it is not by these measures that we are to make the estimate of the greatness or smalness of sins in the sight of god , and in order to his righteous and absolute judgments , and therefore it`s enough that we enquire what god hath done , and will do , and what sinners may expect from him ; however men may over-look and pass them by , yet before god they are often taken notice of , and plagued even in this life , and will be for ever hereafter , if they repent not . we may now therefore in the close , exhort , beseech , obtest and charge you all , as in the sight of god , who is a severe avenger of them , that ye would be aware of the sins whereby this command is transgressed : particularly guard against . . not preparing for it , or not remembring of it ; many prophane the sabbath , ere they come to publick , yea , before it come , in some respect . carnal thoughts and a common frame of heart , yea , even to speak so , a particular frame that looketh but to our own condition or case ; as not stirring it self to be over and above that , to be affected with god and his glorious works of creation and redemption , to give him praise for his marvellous goodness on that day ; there is alass generally little delight and praise in his worship , even on his own holy day . . general unedifying discourses , of the news of the time , of health , and other things not necessary to that day . . little profiting under the gospel , and not growing in knowledge and practise ; many a sabbath is thus prophaned , few getting or seeking the blessing of it , or on it . . going to the fields and visiting of neighbours to put off a piece of time , that so much time may be saved on other dayes of the week , wherein many men think they have more to do ; and not seeking to edifie , or to be edified when they visit . certainly by this going abroad and runing up and down the streets unnecessarily , ye indispose your selves , ye offend others , and tempt them to follow you , ye slight either duties in your families , or in secret , or it may be both , in a great measure ; i suppose that if ye made conscience of these , there would not be so much time to go abroad ; take some other day for recreating your selves ; if ye say , ye have then somewhat else to do : and have ye nothing to do this day ? or wil ye take more boldly from gods day , then from your own ? is sacriledge less then taking what is your own ? what if all did so gad abroad ? ( and it may be they have no less reason ) what a sabbath day would we have ? there is a remarkable word , exod. . . that on the sabbath none might go out of his place , which though it be not to be understood as restraining exercises of piety , or works of necessity and mercy , as we shewed before ; yet it would seem to be the meaning of the words , that on that which we call taking the air , and on visiting , there was a restraint thereby intended . . mens ●itting upon choice in the church at such a distance that they can scarcely hear , and that they may the more securely confer together on common purposes ; so that they do not so much as aim to profit , of whom we may appositely say ( as christ said of the priests , that they prophaned the sabbath and were blameless ) that they some way keept it and are guilty ; many also sleep weary and wander in their thoughts , and are as stones and statutes in the church . . little ones and boyes going and running up and down playing and making a noise , and servants gadding ; all which will be charged on magistrates , ministers , elders , masters and parents , who are not conscionably aming and endeavouring in the diligent use of all sutable means to amend and prevent such abuses , and to punish continuance in them : especially look to it when few plead or appear against such sins . . much idle loitering over of the sabbath , doing nothing , and much sleeping it over . idleness is a sin any day , much more on this day . . little care of sanctifying the sabbath when men are from home , or when they are not in their own congregations , when they are not in their own houses , or have not any to take oversight o● them : there is much liberty taken this way , and there are many complaints of it ; what my brethren ? doth not the sabbath require as strict sanctification abroad as at home ? if any should ask remedies of all these , and such like evils , i know none better then these that are in the command it self . the first is remember , what ? . remember by-gone failings , and repent of them : . remember coming to judgment , that ye may be found of it in peace as to this or any other guilt , and endeavour to prevent it : . remember to be all the week over in your worship , and walk , minding it . a second is , be well imployed throughout the week , and be not given to idleness or laziness in your particular callings , nor in spiritual exercises , there will be no sanctifying of this day without that ; be not therefore slothful in business , but fervent in spirit , serving the lord , rom. . . ▪ see that nothing unbecoming the rest of the day be admitted , no manner , not only of deeds , but of words or thoughts . . let every one take inspection of others , and seriously mind it in your several places , as ye are called . . follow gods example in other things , as it 's proposed to you for your imitation , and ye will do it the better in this . . aim at the blessing as well as at the duty ; hang on himself for life and strength to discharge the duty , and for the blessing , since he is the author and bestowe● of both , and do the duty delightsomly and with joy , through the faith of his blessing ; and acknowledge his unspeakable goodness in priviledging you with his day , and the worship thereof , still waiting on him , and trusting in him for whatever good may come to you in it . the fifth command . exodus . . honour thy father and thy mother , that thy dayes may be long upon the land which the lord thy god giveth thee . our lord jesus christ , matth. . . sumeth up the whole law in these two words , which he calleth the two great commandements , thou shalt love the lord thy god with all thy heart , with all thy soul , and with all thy mind , and thy neighbour as thy sef , the two leggs that piety in practise walketh upon ; the one comprehendeth our duty to god , which runneth through all thee ten commands , but doth more eminently exert it self in the first four , whereof we have spoken : the other containeth our duty to our neighbour ; which is set down more particularly in the last six commands , whereof we are now to speak ; and how eye , many do ignorantly and wickedly look on duty to man as somewhat extrinsick to religion , and duty to god , yet both have the same authority , both are put in ohe sum of the law , both are written on tables of stone with the lords own finger ▪ and put within the ark : and therefore we ought with a proportionable eare to inquire what god requireth of us as duty to others , as well as to himself : and we should make no less conscience of obedience to the one then to the other , before we come particularly to the fifth command , we shal speak a little to these two , . why love to god is called the first and great command ▪ and love to our neighbour the second , and only like to the first , matth. . . . why hath the lord carved out mens duty to others as well as to himself . for the former of these , consider in the first place that the commands of the second table are equal to the commands of the first , in respect of the authority that injoyneth them , he that saith , thou shalt have no other gods before me , saith also , thou shalt not kill , &c. jam. . . in which respect it is said , matth. . . the second is like unto this . . if we compare the two tables together as to the matter contained in them , and the immediate object of each duty commanded ; the duties of the first table are greater , and the duties of the second table lesser ; the one relating more immediately , the other more mediately to religion , in which respect they express peculiarly our love to god , which is called the first and great command ; for the first four commands require that which in its own nature is worship , and is in an immediate way to be given to god ; but the duites required in the other six , are not properly , formally and immediately called for as parts of worship to god , though , as they are acknoweledgments of him , they may be consequentially thereto referred . as to the . why the lord hath in so short a sum particularly set down our duty to others , as well as to himself and shewed how every one should carry towards another ; we would speak to it the rather , that there are six commands in the second table , and but four in the first table , and the lords commending the duties of the second table hath said , the second is like unto the first , because he would have it in our careful observance , going along with the first ; and the apostles as well as the lord , in pressing holiness , do ordainarily instance in the duties of the second table , as luke . . what is written in the law ? how readest thou ? math. . ▪ thou shalt not commit adultery , &c. rom. . . . . jam. . . . &c. and the reasons of it may be these : . to teach his people that it is his will , that they should be holy in all manner of conversation ; therefore there is no piece of duty called for , but it is comprehended in a command , even the least thing , eating , drinking , and whatsoever they do , cor . . pet. . . . he would have them careful to be holy not only in the church , but also in the market ▪ in the shop , at home , abroad , not only in prayer , but at the plough , &c. . to hold out the great extent of holiness , or what holiness he requireth in his people ; it was a great mistake in the pharisees , that they placed the main part of religion in the performance of external duties of the first table ▪ whereas the lord layeth both tables together , to tell that they must march up together in our practise , and that it will not be holiness in it's self , and in gods account to perform the one without the other : . because the lord would have his law a perfect rule , that the man of god might be perfect , throughly furnished to every good word and work . tim. . . therefore is the second table given , that we may know how to walk towards others as well as towards god , that masters may know their duty ▪ servants theirs , &c. and that none are left to an arbitrariness therein , but that all are tyed to a rule : . because men are ready to slight holiness in reference to the second table ; hence there will be some kind of awe of god on men , in reference to the duties of the first table , so that they dare not altogether neglect prayer , hearing the word , &c. and yet they will make little or no conscience of loving their neighbour , or of shewing mercy , as we see in the pharisees : . because it is no less necessary for christians living together as to their being and well ▪ being and mutual thriving , that they do duty one of them to another with respect to the command , then that they all do their duty to him ; how else can folks live well together in a family or other societies , if each therein do not duty to another ? the neglect of this makes them as a house divided against it self , which cannot stand ; . that the lord may have the more clear and convincing ground of challenge against such as slight these commands , and live in envy , malice , oppression , &c. for none can say he knew not these to be sins , mic. . . the lord hath shewed thee , o man , what is good , that thou do justice , and love mercy , &c. and he beginneth at the duties of the second table , the more to stop their mouths ▪ if they should say , they knew not that they should be holy , or how to be holy in these ▪ he had it to say , that he had told them : for these , and such like reasons , the lord hath been so particular in , and hath added his authority unto , the commands of the second table as well as to these of the first , that we may lay the greater weight on them . from the connection of the two tables , we may observe these three generals , first , that there is no part of a mans conversation in reference to his walk with others as well as god , what ever be his calling or station , but he ought to be religious and holy in it ; god hath directed men how to carry in all things . . that it is a necessary part of religion in respect of the command of god enjoyning it , and in order to our thriving in holiness , to be conscientious in duties to others , as well as in immediate duties to god , who in his law requireth both . . that where kindly and true obedience is given to the first table , obedience will be given to the second also , where conscience putteth to pray and keep the sabbath , it will also put to do duty to our neighbour ; he purposely putteth these together in the gospel , when the pharisees would separate them , and what god hath conjoyned let no man put asunder . it may be here inquired : what it is to be religious in these common duties we owe to others ? answ . though we cannot instance in any thing , wherein religion hath not it`s place ; yet we shal pitch on a few things , that it more especially implyeth : and . it is necessary that the matter of the duty be commanded , and . that respect be had to the command in the doing of it , a man must not only provide for his family , but he must do it religiously , a master must not use his servants , as he pleaseth , the servant must not abuse the masters simplicity , but obey in fear and trembling , &c. ephes . . . col. . . in which places the apostle presseth servants to look to these things , while many of them had heathen masters ( and what is spoken to them may be applyed to all , in all callings and stations , and serve to direct how to be religious in common duties ) . and . as to the end , it is required , that they serve not men only , but the lord , and so eye his glory , the adornning of the gospel , the edification of others , there being nothing we do , wherein we ought not to have an higher end then our selves or men . . that they have a religious motive in their service , implyed in these words , not with eye service , as men pleasers , but as doing service to the lord in obedience to him , and not to men ; not so much because their masters command , as because god commandeth ; not for the fashion nor meerly for profit , but because commanded of god. . that for the manner it be in singleness of heart chearfully and readily . . that respect be had to the promise as well as to the command , for their through bearing in their service , and for their encouragement in the faith of their being accepted through christ as it is ephes . . . coll. . . else it were a sad thing for a christian servant to be in hard service , and have no more to expect but a but of meat and a penny-hire from men , but christian servants may eye the heavenly reward in sweeping the house , as well as in the religious duties of gods immediate worship . for helps to understand the commands of the second table , we may consider these four scriptures , which will hold out so many rules for that end : the . and principal one is mat. . . thou shalt love thy neighbour as thy self , which sheweth that there should be a warmness of affection in us to our neighbour , opposite to hatred ( levit. . . . ) revenge , malice , inward grudging ; and no doubt this warmness of love , making a man measure his duty to others by the love he hath to himself , will notably help to understand and observe all the duties of the second table . the . is mat. . . therefore all things , whatsoever ye would that men should do to you , do ye even so to them , which is a rule of general equity , and is opposite to partiality and self-love , which undermineth all the duties of the second table ; and this is of a general and universal extent , to all persons and things , such as buying and selling , to duties betwixt man and wife , neighbour and neighbour , master and servant , &c. the . is philip. . . look not every man on his own things , but every man also on the things of others , a notable effect of love , not only to wish well to our neighbours , but to seek and procure their good , and it is opposite to selfishness and regardlesness of the good of others , if we be well our selves . the . is rom. . . be kindly affectionate one to another with brotherly love in honour preferring one another , be kindly to , and manifest your esteem of , your neighbour , not in a complementing way , but really and heartily , which by james is called the fulfilling of the law , and by the apostle john the old and new commandement , wherein there is more religion then many are aware of , more then in knowledg , speculations and empty notions : but oh ! how short are we in these more common duties , that lye , as it were , among our feet ? we come now to the fifth command , which is the first of the second table , and it containeth . a precept . . a promise , and so it is called by the apostle ephes . . . the first command with promise , which must be upon one of these grounds , either ▪ because it is the first command that hath a particular promise , that promise in the second command being general & applicable ( as it is actually applyed there ) to all the commands , or . because this is the first command of the second table ; and often in the new testament the commands are recknoned and instanced by that table , especially when duties betwixt man and man are pressed : and if it be said , that it is the only command of the second table , that hath a promise , it is answered , it is the only command that hath an express promise : beside it is not absurd to read it thus , it is the first command ( i. e. ) of the second table ; and to press it the more , the promise added to it is mentioned ; so that to ur●e obedience to it the more strongly , it is not only the first command , saith the apostle of the second table , but it hath a promise also added to it : and this certainly is the apostles scope to press its observation . in the precept we are , to consider the object , father and mother : . the duty , honour . . again , concerning the first , it is to be considered that this command in its scope respecteth the duty that we owe to all relations , whether they be above us , inferiour to us , or equal with us : this is clear from christs summing all the second table , and consequently this command with the rest , in that comprehensive general , thou shalt love thy neighbour as thy self ; and therefore our neighbour in general must be the object of this command , as well as of the rest , and so it taketh in all the duties of honour that every one oweth to another , whatever be their place ; there is a duty of honour and respect called for from every one to every one : and so eph. . . it is pressed upon wives toward their husbands ; and pet. . . upon husbands towards their wives , which must be comprehended here : thus father and mother are hear to be largely and synecdochically understood , one sort of relations being in a figurative manner put for all the rest . . under them are comprehended all superiours for place , in church or common-wealth , who in scripture get the title of fathers , as magistrates , supreme and subltern , ministers and all church-officers , teachers , overseers , and all in the place of fathers , cor. . . yea , they who are to be esteemed , as such for gifts of learning , wisdom , grace and piety , acts . . or for their worldly means and outward estate , as josepb was , gen. , . or for their age , and the reverence due to them on that account , kings . . in a word , any sort of emenencie putteth one in that roll of fathers largely taken , though they be not properly such . . we are called in the first place to look to the duties of this relation , as it is domestick , such as of a master over the servant , of a husband over the wife , &c. and then cometh the carriage of one toward another in general , and though most properly the duties of parents , mediate or immediate , over their children or nephews , be here pointed at , which is most literal , yet the former also is included , all particulars of that kind being by a figure comprehended under one . if it be asked here , why the mother is added ? answ . . because although the mother be not so qualified for the rule and government of the children ▪ yet she is no less intituled to their acknowledgment and this parental honour by the labour , toil , and tenderness of their birth and education , and in this , as well as in the disposition of the members of the body mentioned . cor. . v. . , and . the excellent attemperation of god , wisdom is very conspicuous , by ballancing the greater authority of the father with the greater pains and care of the mother , that the childrens duty of love , honour , and gratitude ▪ may return to both with a suitable equality . . she is added to shew that it is not only the most eminent superiour or neighbour to whom honour is due , but even these who have more weakness , and especially the mother : hence it is that alwayes almost in the proverbs , where duty to the father is pressed , the mother is also named with him , to shew that children should not think that less respect is due to the mother then to the father ; yea , sometimes the mother is prefixed to the father , as lev. . . ye shall fear every man his mother and his father , which is done to meet with the humour of many who are ready to lessen their duty to their mother , and therefore we are called to it even in her old age , prov ▪ . and to guard against despising of her then , which is too readily and frequently incident . thus doth the lord provide in his word against our corruption , which is ready to take advantage of debording and outbreaking at the weakest part . if it be further asked , why all superiours , yea all neighbours , are spoken of as fathers and mothers ? answ . these reasons are obvious from the scope : i● is . to shew that the duties of this command are mutual amongst all relations ▪ it giveth superiours their due , yet so as that it teacheth them also how to carry toward their inferiours , that is , to be fathers to them ; and that the relation necessarily implyeth a mutual tye ; therefore this command doth not only direct inferiours in their duty towards superiours , but also superiours in their duty to their inferiours . . they get this name to make their subjection to each other , and their mutual relations and duties the more sweet and kindly , when the subjection is to be given as by a son to a father , and when it is exacted and expected as by a father from a son ; which consideration should be a kindly motive to all mutual duties , and also an inducement to hide infirmities ; and to construct tenderly of failings . and thus the denomination of the natural relation seems to be borrowed , to establish and strengthen the positive relation , which of its self is no● so binding of the conscience by nature's light . so much for the object of thus duty . the duty it self here called for , is honour , which is also largely to be understood , both as it taketh in the inward esteem of others in our heart , and also the evidencing of this in outward expresions in our conversation : for by this command it appeareth that there is , . some eminencie in every man ; . that every one should observe that and honour it in another ; what is it then to honour them ? it is not to complement them , and only seemingly to reverence them , but ▪ it consisteth especially in these , . in observing and acknowledging what is eminent in any for nature , grace , station , or other ▪ accidental things , and if there appear no more in a man , yet as he beareth any thing of gods image , or is a christian and member of christs church , he is thus to be honoured . . there ought to be an esteem of him , and we should really have an honourable account of him , and that in some respect beyond our selves in some one thing or other . . it lyeth much in love , and kindly or affectionate reverence , as is hinted rom. . . . it taketh in obedience according to our stations ▪ flowing from a disposition of heart to obey , heb. ▪ . . it reacheth both to the thought of the heart , and to our secret carriage , there should not be in our secret chamber any despising or wishing ill to him , eccles . ▪ . . it comprehendeth a holy fear and aw that should be joyned with it , lev. . . honour being thus fixed in the heart , it is to be expressed , . in words , by respective and reverent speaking and giving answers , or making suits ; sarah called her husband lord , . pet ▪ . . . it is expressed in gestures by bowing rising up , keeping silence sometimes before others . job . . not answering again , tit. . . saluting , &c. col. . . . in deeds , by obedience and testifying respect that way which is generally called gratitude , therefore obedience to parents , eph. . . is drawn from this command , which presseth obedience upon men according to their relations . in our means , communicating thereof when it is called for ; so tribute to whom tribute is due , rom. . . and double honour to the elders that rule well , tim . . acording to the acceptation of honour used in that precept , honour the lord with thy substance , prov. . . . in our prayers for them tim. . . . in covering their infirmities , gen. . . . as the breaches of this command may be easily gathered hence ▪ as being opposite to these , so this rule is alwayes to be carried along in practice , that this honour and obedience must be still in the lord ; that is , there must be a reserving to the lord his due , for god is the supreme father , and all our respect to under-fathers of the flesh is to be subordinate to the father of spirits , heb. . . so as he may have the first place for whose cause we give reverence to them , & so that word is still true , acts ▪ ▪ . it is better to obey god then man ; man is only to be obeyed in the lord ▪ ephes . . . and thus refusing to comply with unjust commands , is not disobedience to parents , but high obedience to god , the refusal being conveyed respectfully and after the due manner . again the branches of this command are exceeding large ; two things by it are especially called for , . love , honour , and whatever is opposite to and inconsistent with these , is a breach of this command ▪ wherein we are to observe , . the object of our love and respect , it is all men , pet. . . honour all men ; love the brotherhood ; our neighbour here in the largest sense comprehending all men ; . consider that the act of love and honour that is required is most intense . we must love onr neighbour as our self , and this reacheth far . . consider that it taketh in all that is our neighbours ▪ his name , fame , credit , and estate , &c. but especially love to his salvation ▪ because in this mostly doth his concernment lye ▪ . it taketh in all midses or means that are for his true honouring ▪ ●r the vindicating of of his name when he is defamed ; hence psalm . it is the property of an accurate walker , n●t to tak● up an evil report against his neighbour , even when it is brought to him and laid before him . . yet there is a difference to be observed in the putting forth of our love and testifying of our respect ; for we should love him as our selves , but in giving respect and honour , we are to prefer others to our selves : to love our neighbours as our selves , importeth the kind and reality of our love , we are to love him no less truly then our selves ( for we also come in here as the objects of our own love ) but we are some way to honour him beyond our selves . if it be asked , how can that be ? . that one should love all men ? should we love them all alike and equally ? and . ought we to prefer every man to our selves ? to the former we say . . this command requireth , as to the object , that we love all men , excluding none from our love good or bad ( while they are within the roll of men , capable to be prayed for ) friend or enemy , for we should love them that hate us , and bless them that curse us . . as to the main things destred , or the subject matter of our wishes for them , our love should be alike toward all ; our love being a willing of good to others , we should desire the greatest good to all men , that is ▪ peace with god , christ , heaven , sanctification , repentance , &c. that lead to it , there is here no inequality , nor two heavens , a greater and a lesser to be the subject matter of our wishes and desires . . if we consider our love as to the act of loving in the kind of it , it is equal , we being called to love sincerely cordialy , and with the whole heart , perfectly ; every man. if ye ask then , wherein is there any difference allowed ? answ . if we consider . the effects of this love , they may and ought to be more manifested towards one then another ; we are to pray more for one then another ; to communicate and to distribute more to one then to another , according to the opportunities we have , and according to the particulare relations and callings that god putteth us in ; for beside our general relation to all men , we have particular relations to some beyond others ; hence may a man do more for his children , and these of his own house , then for others ; so may we pray for some men more and oftner , as their necessity is concerned , and as they may be more useful . . in respect of frequencie , our love may and ought to vent it self more frequently towards some then others , and so it differeth from that general love we owe to all . . in respect of sympathy , we are to be more touched with the hurt and hazard of some and more sensibly desirous of their good then of that of others , and so our love ought to affect us more , and stir more sensibly in reference to some then others , as in the case of a woman toward her child , and of one dear friend to another ; such was the sympathy between jonathan and david , who thought they loved many others , yet was there a more peculiar sympathy betwixt themselves as to all things that concerned them , good and evil ; thus may arise from natural relalions ▪ particular obligations , mutual familiarity , and others special grounds . according to the diversity of concurrent circumstances , we may sometimes wish temporal good to one , and sometimes temporal rods to another ; providing alwayes it be out of a true desire of , and respect to their spiritual good . ▪ in respect of complacencie and delight accompanying the act of loving there may be a difference ▪ for there may be much more delight and satisfaction in loving one then another , as there appeareth more of holiness in one then another ; so godly men love even natural men if of good parts , civil and friendly , more then others that are destitute of such qualifications ; but it men be also gracious , they not only love them the more , but also acquiesce the more and have the greater complacencie in them on that account . if it be asked from whence these differences , as to the effects of our love do flow ? answ . they may arise . from natural relations ; . from the difference that is among men in their carriages , humours , and such like , as they are less or more ingaging ; . from external circumstances , of acquaintance , familiarity , or particular ingagements ; . from favours , so men may love their benefactors more ( in the forementioned sense ) then others ▪ . from civil relations and intrests ; they may arise from a religious and christian interest and relation , so we are to love the godly , not only more then other men in the world , but also we are to love them . on another account than we love others , to wit , because they are such , because they are true members of the same body , are loved of god , and have his image shining in them ▪ . with more delight and acquieseing complacencie , as david doth , psal . . . . there should be another way of venting our love to them then to others , both in spiritual and temporal things , thus loving the brotherhood is distinguished , pet. . . from loving or honouring all men ▪ so also the houshold of faith , gal. . , is especially to be considered in our love . if it be asked then , how differeth love to the godly from common love ? answ . that there is a difference , is clear from the forcited scriptures , psal . . . pet , . . and from pet. . . where brotherly kindness is distinguished from charity : in a word then , it differeth . in it's acquiescing complacencie , though there may be some sort of complacencie comparatively in others , yet simply and properly it is to be exercised toward the godly . . it is on another account as is said , to wit , as they are loved of god , love to them runneth in another channel , and hath another spring and rise , matth. , ult . . it should be in a more high and intense degree , as to its exercise , because god is more concerned in them ; and though good should be done to all , yet especially to this houshold of faith. and the manifestation of our love even towards the godly may be less or more , according as less or more of god appeareth in them , or in their way . if it be further asked ? how we can love wicked men , and if their being such should not marr our love to them ? answ . we speak not here of such as are debarred from the prayers of the people of god , and who are known to have sinned the sin which is against the holy ghost ; nor do we speak indefinitely of final enemies , these ( according to all ) being excluded from our love : but we say that other particular wicked men , as to their persons ( whatever hatred we may bear to their evil deeds ) are to be loved in the forementioned sense , yet their wickedness may . marr complacencie in them , that they cannot , nor ought not to be delighted in , nor with pleasure conversed with . . it may marr the effects of love in the evidences and manifestations of them , for that christians may , yea , and sometimes should keep up all or most testimonies of it from some , is clear from the apostles direction enjoyning the noticing of some , that they may be ashamed , thess . . . . it may marr love in ordering its exercises , yea , and occasion the seemingly contrary effects , as their wishing for , and doing of some things temporally adverse and cross to them , for their greater shame and humiliation , as is evident in the psalmists prayer , psalm . . fill their faces with shame , that they may seek thy name , o lord : so some out of love are to be corrected , ye punished temporally , yet with a desire of , and respect to their eternal wealfare . if it be yet asked , if , and how , one is to love himself ? answ . self-love is so connatural to us , that in effect it is the mediate result of our sense of life , and consequently the very relish & endearment of all enjoyments , the spring of self ▪ preservation and the best measure pointed out by our lord himself , of the love and duty that we owe to others , which as it is the mean whereby we taste and see that god is good ▪ and how great his goodness is to us ▪ so it ought principally to refer it self , and all its pleasing objects , to him as the fountain of all , who is indeed love ; but yet it is that wherein ordinarly men do much exceed , as especially these following wayes . . they exceed in it when themselves are proposed as the end of their own actions , as it is ● . tim. . . when their own things sway more with them , and are sought more by them then . the things of god , to which the first place is alwayes due ; and . then publick things , and the things of others , even in the cases wherein these do require the preference . . when it is terminated on the wrong object , as when they run out in the immoderate pursuit of bodily and temporal things , caring more , if not only , for the body neglecting the better part . . when it is laid out for the pleasing of corrupt self and the making of provision for the flesh to fulfil its lusts , rom. . . self love under these considerations is corrupt , and to be guarded against . answ . . self love , or love to our self , is allowable when qualified with the following properties . . when it is subservient and subordinate to higher ends , and can hazard it self , and deny it self for gods honour , for a publick good yea , and in some cases , out of respect to the good of others also , so a righteous man should , and when at himself , will do much ▪ though with his own hazard , for a christian friend , for the safety or edification of the godly , or in defence of the inte ▪ rest of christ . . when it is drawen out after spiritual things , and it 's on these mostly that pains are taken , as how to grow in grace , to have a good conscience , to have the soul saved , sin mortified , &c. . when outward things are desired for the former ends , as when we pray , give us this day our daily bread , that we may promove these ends , being willing to want them when they may not stand with these ends , and desiring life , means , &c. in so far only as they may be useful for the attainment of them . as the first self-love marreth duties to god , and thwarteth with them ; so the second advanceth them and sweyeth strongly , yet sweetly to them . again , this command is the first in order of the second table , and is peculiarly backed with a promise , to shew the concernment of the duty called for , the scope of it being to regulate that respect which each on oweth to another , that they may give each other due honour as the first effect of love ▪ and the great band of all the other commands and enjoyned duties of the second table , god being pleased to provide for that respect and honour that is due from one man to another , as well as for the security of their persons and estates , yea in some respect he preferreth this command , to wit , that one hurt not another in their honour and estimation to these other relating to their persons and estates , and therefore he requireth honour in the first place , and afterward injoyneth the duties of not killing , not stealing , &c. and although every man doth love respect and estimation among others , yet there is nothing wherein more liberally and even prodigally men incroach upon one another , then by the neglect and denyal of this duty , and by the contrary sin , though it be most directly op posite to love , and that general equity commanded whereby we should do to others as we would have them to do to us , therefore we conceive the lord hath preferred this to the other five commands , and hath so backed it with a promise , and also set it down positively , honour thy father , &c. for this end , that we may know it is not enough not to despise them , if they be not also positively honoured by us , even as it is not enough , not to prophane the lords day by common and unnecessary works , if we do not positively sanctifie it : and it is not for nought that this duty is so much pressed , being a main bond of christian and civil fellowship , keeping folks within the just bounds and limits which god hath set unto them . if it be asked , what this duty of honouring our neighbour doth include ? answ . it doth include these five things ▪ . respect to our neighbours person ; . to his place : . to his qualifications , either as he is furnished with natural or moral abilities , or as he is gracious ; . to his accidental furniture in externals , a riches , credit with others &c. so david honoured nabal ; . in respect of mens actions as they deserve , or as they have done , or atchieved any thing where by good cometh , or may come to the church or commonwealth , honour includeth the giving respect to onr neighbour in all these . if it be asked , if and how honour differeth from love ? answ . it differeth from love ▪ in that love properly considereth men more generally , as they are capable , of good , which we wish unto them : but this considereth them more particularly , as so and so qualified , and having such and such things in them deserving respect ; for honour being bearing of testimony to something worthy of respect in such a one , it doth first consider what is worthy of honour in the person , that so it may bear a testimony truly , according as it findeth ground . if it be asked , whether ontward expressive evidences of honour are alwayes to be given to the persons honoured ? answ . although indeed in honouring of god there needeth not alwayes an external expressive evidence of it ; as for instance , a man may in the croud of company honour god by ejaculatory prayer without such external expression , as nehemiah did in the presence of the king and queen , cap. . v. . yet honour given to others must not only have the acknowledging of something worthy of estimation within , that it degenerate not into dissimulation , as the ordinary complementing strain doth , but must also have expressions without , to bear witness unto that which is within , in gesture , words , or other wayes , as men are called to the giving of them . if it be asked , what honour doth import , and what may be comprehended under it ? answ . under honour are comprehended , , charitable constructions of mens actions , whereby what is doubtful is exponed to the best : it will not , nor ought not , i grant , determin a man to esteem every man gracious whom he knoweth not to be prophane , nor every thing to be truth spoken by him which he knoweth not to be false : but . it will keep a man from running into the extream of contrary judging of him as wicked , false , carnal , natural , graceless ( a lamentable ill amongst even good people , too ready often to give such designations and epithes to their neighbours , whether inferiour or superiour to them , on very little ground , and sometimes to persons who , without breach of charity , may be supposed for true religion , not to be much , if any thing at all , short of themselves ) or such an one as some may call him , even though he know nothing of his goodness , yet because he knoweth not his evil , he forbeareth to conclude so harshly of him . . it will make him live with him as ( to him at least ) negatively gracious , and accept of what he saith for truth ▪ not knowing any thing to the contrary , in so far as christian prudence will permit him ; and thus far a charitable construction will lead us in reference to our neighbour , for we are not bound positively without ground to determine a thing to be right or wrong , or a man gracious or wicked when we have not certain knowledge , and so may be deceived ; but we ought to walk with men whose bypocrisie and dishonesty we know not , as with good and honest men , yea , even where some slips or escapes are to be found . . honour comprehendeth and taketh in humility so far as it respecteth and relateth to a humble carriage amongst men , which is a grace moderating a man so , that he preferreth not himself inordinately to others , either in respect of place or parts , or other such like grounds ▪ which christ commendeth in the gospel ; and enjoyneth that men should not love the uppermost rooms , or first salutations , but seek to prefer others , and be to their own honour as weaned children ▪ or new born babes , matt. . . readier to serve and give honour to others , then desirous of service and honour from them , and this not in complement , but in reality . . it taketh in esteem of others , and vindicating of their name and ●ame , that they may be accounted of , and be in good repute with others ▪ endeavouring their vindication then most when they are wronged ▪ seeing a good name is so essential a part of honour , eccles . . . it taketh in praise which is the commendation of a fact praise worthy , or of such and such laudable things , bestowed on the person by god. . gratulation and rejoycing at anothers good , as if it were our own , . i● taketh in mercy and communication by way of charity to others . now all these effects of honour are to be drawn forth according to the stations we are in , and the relations we sustain , and as we stand in reference to others according to their stations and relations , of husband , wife , servant , master , son , father , friend , &c. and no doubt more even of this owtward respect would contribute not alttle to our hearty and comfortable living together . these being some of the commanded duties the contrary vices are prohibited ▪ as . rash judging , taking up a prejudice upon unsure grounds that will not bear such a thing ▪ and this may be either a weakness proceeding from ignorance ; or a prejudice flowing from malice at the mans person , which is more readily inclined to construe so and so of such a man and his actions then of another : the first may be removed , & the person faulty in it will be desirous to have it removed , and will esteem more of the person mistaken , when it is removed , as eli did for hannah . sam. . . the second is hardly removed and admitteth not of the mean which may remove it , leaving no room for information , apology , vindication , &c. . pride and presumption are condemned here , pride whereby one with diotrephes affecteth the preheminency , a higher office or precedency in the same office , the first salutation , the highest room at table , &c. presumption , whereby a man is ready to undertake something above his ability , as if he were more fit and able for it then indeed he is ; even as on the contrary pusillanimity is a scarring to reach to , and adventure upon , what a man is able for , and called to . . vanity or vain glory , much blazing abroad our own good actions , or delighting to have them known to others , that they may blaze them . ostentation making shew of what good is in us , and following what is good for that end , and in such a way as it may be taken notice of by men , as the pharisees , who only sought their own glory in their prayers and alms . . envy , which is a grief and sadness for the honour of another , that such a good turn should fall in his hand , or that he should be honoured , followed or respected , as if his being honoured and preferred did detract from their own credit and honour ; it differeth from fear , which is a sadness that an enemy is preferred , because they may suffer and be in hazard from him ; this envy floweth principally from pride , whereby folks would monopolize all honour , and what is honourable unto themselves , and are grieved when it is not so , a manifest fruit of the flesh , gal. . . and a prime and most destructive enemy to graces , and yet very rife in this hypocritical age , and much incident to religious folks , especially to ministers and persons of gifts ; an ambitious humour , coveting to excel and darken all that are about them , when as it were much more christian and congruous for a man to whom god may have given more then he hath done to others , self denyedly to vail , and studiously to obscure himself in some cases , least he sadden or eclipse others or draw more observation to himself . . emulation , which is a seeking to go beyond another in esteem , not from any love of vertue , but only out of an envious desire of having the prehemience of such a person , of out stripping him , and of bearing him down in his reputation ; it followeth on the former . . detraction , a vice whereby men understand whisper what may be to the dishonour of another , even though it be a truth , using insinuations , and such a manner of seeming respect to the detracted , as may make the blot and infamy to stick as when many commendations are given a man , not out of any respect to him , but to make some reproach cast upon him go down the better , and be the more easily believed , as coming from such a one who respecteth and loveth the man ; as , he is discreet , of great parts , &c. but by which but all is overturned . , contention and strief are also opposite to this command , and any thing whereby , directly or indirectly , mediately or immediately , the fame of our brother , and his estimation is reflected upon , which are of a large extent . . mocking , disdaining , taunting , and such like are plainly against this command and forbidden in it . there are some questions that do arise from what is said : . quest if all men should be honoured ? yea , if even wicked men also ? answ . . wicked men known to be such cannot be honoured , as if they were gracious ; neither can any place or dignity , meerly as such , have what is due and proper to grace attributed to it without guilt , the doing whereof we conceive is that sin reproved by james chap. . . to wit , the accounting of rich men , that were wicked to be more religious then others not so rich , and possibly there may be much guilt of this sin in titles and dedications of books ▪ where the most religious pious , &c. are often unwarrantably put among the styles . . yet there is a civil honour , which they may get , and we are called to give them upon several accounts as . on the account of their place , if magistrates , honour to whom honour is due , is in that respect enjoyned , rom. . . . of their relation , if they be fathers , mothers , &c. as it is tim. . . pet. . . of their other qualifications and parts , or on other accounts , yea even on this general account , that they are men having immortal fouls , capable of grace , & of being restored to gods image , our evidencing of honour to them is called for , . quest. if rich men should be honoured ? answ . riches of themselves , and for themselves , are not honourable , neither can they make the possessor such : but riches may make one capable of doing more good , and of being more useful in church and commonwealth , and consequently of being deservedly honoured ; and no doubt a rich man is to be respected , as a steward intrusted with some thing to be employed for the honour of god , and for the good of others ▪ and riches , when well improved to these ends , they become useful ▪ and therefore in that case the professors of them are to be honoured ; but when abused , the person is more vile , so david , at first , honoured nabal as a father , and called himself his son , but after that his churlishness appeared and discovered it self so grosly , there was on such honour due to him , nor given him . as to what the apostle james discourseth chap. . . . certainly he doth not there simply condemn all reverencing of rich men , but the doing of it , . on a religious account , and in religious things , . when there was only care taken for accommodating them in assemblies , and no care all for accommodating poor ones , as if because they were not rich they had been without all interest in the gospel ; the honouring of the one and that joynetly with the contempt of the other made the fruit . . it was condemned by him , because done for an evil end ▪ viz. for slattering of rich men , these reprove by bhim for doing it , not being single , but selfish in what they did , seeking only their own advantage . the preferring of rich men as ▪ and because , they are such , as more religious then poor ones , who it may be have much more religion then they , is the acceptation of persons condemned here by the apostle james , to wit , when a rich man is preferred as more godly , and only because more rich ; before a poor man alike godly or more godly then he . quest . . wherein consisteth the difference that is betwixt the respect , which is to be given to a good man , and that which is to be given to another , when both are alike in outward things . answ . . it may be that in outward signes and evidences of respect there be no difference , the one may get as low courtesie as the other . but . there is a heart testimony and respect such as paul had in the consciences generally of all , but especially of his gracious ●earers , that is , an approbation that he is worthy of honour , not only for the outward capacity he is in to do good , but for actual improving of it to that end , which is a far other thing then outward civility . . in this there is a difference betwixt the respect given to the one , and that which is given to the other ; in that some-thing of gracious conformity to the image of god , beside other common commendable qualifications , being discovered in the good man , he is ( at least ought to be ) with more complacency delighted in , then the natural man , though as to outward things in the same station with him . . honour floweth more natively to the godly , the object drawing it unto it in a native way . if it be asked , whither or not a man may seek his own honour and fame , and how ? answ . a man ought not to seek it , as men of the world do , to satisfie the lust of the pride of life : nor inordinately beyond his line , nor even in externals-no● ever as his last end , and as the chief thing ; for honor being the testimony of excellency , and a good name , a testimony of that vertue which is in a man , he is first to study vertue as the solid good , whereof the other is but the lustre , vertue being indeed the main thing to be sought after , whether a good name ( as to men ) be seperate from it or not . . yet may it be sought as a thing that is desirable and good ( it being sought in a right manner and by way of concomitance ) a good name being above great riches , prov. . . . it is ever to be sought in the way of vertue and welldoing ; flattery and crooked dealing being never warrantable , and in the following of good , men are to walk through ill report as well as good report . . it is to be sought in things relating to godliness , not in riches , or honor , or eloquence , or great learning , but honesty , faithfulness , holiness ; thus paul disclaimeth , seeking the applause of being a learned , or eloquent or wise man , he disdained these ; seeking it only in the faithful , single and zealous discharge of his ministry among the corinthians : . this testimony or respect is to be sought after even with a piece of holy ambition in the consciences of others , but not so much in the outward evidences and testifications of it : to be commended and approved in the consciences of these we live among is desirable , and that which also paul , himself aimed at . . this respect would be a step for an higher end , that so all our respect may be improved and made use of for the honour of god. quest . if it be asked how , and in what manner , are we to pursue or seek our own honour ? answ . see what the scripture saith , sam. . . them that honour me i will honour : and first the honouring of god is praise-worthy and honourable in it self ; gold hath not more its lustre , a rubie or diamond its beauty , nor the sun its light and glory , then godliness and vertue , whereby god is honoured , are radiant to their own praise . . if after by reason of human infirmity , and other disadvantages , this radiancy be obscured , or through mens ignorance , folly or malignity , this worthiness not observed or not esteemed , the lord undertakes for the former , and vindicates from the latter , telling us plainly , them that honour me , i will honour , and hence it is , that we so often find in scripture , honour attributed to those things that are so low and mean in the eyes of men , as . to taking with instruction , prov. . . . to yielding to correction , even when unjust , pet. . . . to submission to parents , as in this command . . to humility and to passing of wrongs , and ceasing from strife , prov. , . in a word therefore the high-path way to honour , is by humility , the fear of the lord , obedience , submission and selfdenyedness : whereby the lord , as it were , to make honour the more honorable will have it rather to be his pure gift , then either our study or purchase ▪ quest . . if it be asked , how one can fulfill that part of the command , enjoyning us to prefer another to our selves ? answ . . this is not to be universally and simply : understood , as if we were called in every thing to do so , and to every person , for we may know that some are more ignorant and more prophane than we are in many practises , guilty of things we may be free of , and so we are not obliged to judge contrary to truth : yet . in some one respect or other we may prefer them , as . in that they may have something beyond us , they are possibly more humble , more single , zealous , diligent , &c. though inferiour to us in other things . . they may have much good we know not . . we certainly know , or at least may know , more evil in our selves than in them , and therefore are to prefere them to our selves . . we know more aggravations of our own evils then of theirs ; and therefore simply we may without hypocrisie prefer men generally to our selves , though we in particulars could not do so , nor give unto every one in every thing the precedency . we come now to speak a little of the promise , which is added to stir up to the more serious observation of this command , and as for the nature of it , it is a temporal one , peculiarly applyed to israel here , yet generally agreeing to all and so applyed as to the substance of it by the apostle , ephes . . . where he putteth earth for land , whereby he insinuateth that it is to be understood of any land wherein god shall please to cast a mans lot to reside or inhabit as well as of jude● , so then . if it be asked , whether or not this promise is to be simply understood ; and the accomplishment of it without any restriction expected or looked for ? answ . although this promise seems to have a peculiar respect unto that dispensation , wherein not only the saints everlasting rest was prefigured by that temporal rest in the land of canaan , but also the more obscure manifestations of the life and immortality brought to light by the gospel , supplyed as it were by more full and assuring promises of earthly blessings ▪ yet seeing the apostle , as we have touched , doth in the pressing of this command also accommodate to us it's promise , we think it holds out that such , who through grace are enabled to give obedience to the command , may by vertue of the promise annexed , expect from god even outward things , in so far as the having of them , shall be for their good and spiritual advantage . and . they may with confidence promise themselves , that whatever they have in the world , or ▪ how many or few days ▪ soever they may have in it , yet all shall be with gods blessing and peace : and . that their death shall never be untimely : and . what seeming defect soever may be in the performance as to length of days ▪ here shal be abundantly made up by eternity hereafter in heaven ; what then will or can be the prejudice of few days on earth ? from the annexing of this promise to the command , these two things clearly follow ▪ . that there are temporal promises made to godliness . . that a godly man hath that right which none other hath to inherit the earth . if it be asked here , whether or not a wicked man hath a right to any thing in the world ? answ . . there is a threefold right ▪ the first is , a creature-right , whereby any of gods creatures have a right to any thing in his creation that is useful for them , when it is simply necessary , and not occupied by another under the like need ; and after the similitude of this right , crows , and so other living creatures ▪ may take their meat one the field of any man ▪ thus a man starving , may for himself , or his brother ( if in the like condition ) when the proper owner of any corn cannot be gotten , put to his hand and tak of them for preventing of death by hunger and so likewayes it may be in other things all things being made for the use of man at the first , and committed to him ; and the orderly dividing of mens lots and portions , having been but the better to further that end , and not to marr it , is not to take place when it thwarteth with it ; thus the disciples did pluck and eat the ears of corn when they were an hungred , though the corn was not their own : god also , who hath the absolute dominion , hath so given to man a property , that he hath reserved a right to himself to make use of it ( when need requireth ) for the good of other creatures ▪ thus he provideth for crows ravens , &c. out of one mans stock or other . . there is a positive or civil right amongst men , so that one man hath right to such a piece of land , another not ; both these rights a wicked man may have , and both land and such right to it good men may often want in particular cases ▪ so that if there were a civil contest betwixt a good man and a wicked for some land or other such thing , the qualifications of the persons would neither make the right of the one better , or more valid , nor of the , other , worse or less valid , as we may see lev. . . . there is a right by grace which sanctifieth the former rights , and putteth a man in case not only warrantably before men , but also before god , to make use of the creatures , so that he may see and visit his tabernacle , and take the moderate use of any lawful refreshment , and not sin , job . . the man hath not only his daily bread , but hath it by gods promise , and upon this ground we pray , give us this day our daily bread ; this right his peculiar to a believer and godly man , which none other , possess what they will , can lay claim unto , for godliness and no other thing , hath the promise both of this life and of that which is to come , tim. . therefore we may upon good ground say , that godliness is great gain . if it be yet further asked , but what advantage have godly men by these temporal promises ? answ . this is not their advantage to be alway abounding in these owtward things ; that is neither so de facto and eventually , nor were it meet it should be so ; but . they have a promise of what is needful and useful , simply even of temporal things which no wicked man hath , they shall , psal . . want no good thing , yea , though lyons suffer hunger , psal . ▪ . yet they that seek the lord , shal not want any good thing . they may pray for these things so far as they are needful , and may confidently expect them and go to god for them by vertue of that right ▪ ere they get them so , matth . . it is our daily bread by allowance and promised before we get it . if a natural man abound , he cannot promise himself the continuance of meat till the end of his life ; no , not so much as his dinner to morrow , nor life till then ▪ but if a believer live , he may expect the continuance of as much food as shall be necessary for him ; if he have nothing , he may confidently promise himself both life and food to morrow , if either or both of them be needful more nor a wicked man that hath more wealth , health , and outward protection can do . he may promise himself the blessing and the sanctified use of what he enjoyeth , which another cannot . . he may have peace , whether he have or want , in the injoyment of creaturs , or in their scarcity because he hath a right to them , for it is not from want of right to creature comforts that scarcity of them cometh , but god , like a wise and skilful physitian keepeth back meat for health where there is abundance in the right , and to be given also when needful ; so that comparing him with a wicked man , whether he have or want , whether he enjoy more plentifully , or be in scarcity , he hath still the better of him by fare ; which should make us all love godliness the more , which hath so great an advantage as this attending it . thus much in short of the promise annexed to this command . to descend to speak particularly of all the several relations comprehended under it , as of magistrates and subjects : church-officers , pastors , guids and rulers , and ordinary church members ; husbands and wives ; parents and children ; masters and servants , &c. and of their respective duties , would be a large task , and draw us forth a great length beyond our design in this undertaking ; and somewhat to this purpose being already spoken from the third and fourth chapters of the epistle to the colossians which the blest author was then in his sabbath afternoon-sermons opening up to the same congregation that heard him lecture on the commands ) and all of them being , too many at least , more known , then alass they are practised ( thought indeed we know no more in gods account then we singly desire , design , and endeavour through grace to practise , and they all , and they only having a good understanding that keep his commandements , john . . psal . . . ) and since withall , if the generals we have hinted at in the exposition of this command be well understood , seriously pondered , and consciensciously in the lords strength , practically improved ; they will not a little , through his blessing , contribute for helping us , sutably to acquit our selves in the discharge of all the particular duties of these several relations ; we shall now forbear to be particular ; and shall only say in the general of these station and relation duties , that as , if a serious christ an and truly goodly man be sought after , he is in a special manner to be found in them , so , when sanctifiedly , sutably and seasonably performed , they in a special manner ado●n the doctrine of god , and keep it from being blasphemed , and bear a very real and evident testimony to the truth and reality of religion in the professors of it , and withal are a notable mean of convincing men , and even of winning and gaining them who obey not the word , as ma● be clearly gathered from luke . ▪ . . . . tit. . ● . . & . tim. . v. . & . v. . . pet. . v. . . . & . v. . . compared together . before we proceed further amongst many questions that might arise here , one word to these two . . whether ought a father to love his son , or a son to love his father most ? answ . the son ought to love his father most , as representing most of god ; and the father ought to love his son most , as comprehending most of himself ; such mutual respects may exceed one another on different accounts . . quest . whether is the father or magist are most to be obeyed , if they command contrarily ? answ . if that which is commanded be a thing belonging to the magistrates place to command in , as where such a one should live , what charge or office he should bear in the common-wealth , and such like ; caeteris paribus , the magistrate is to be obeved , for these things are sought by the magistrate from him not as a son , but as a member of the common-wealth , whose good principally should be eyed , and had respect to : but if it be a thing that belongeth to the father , and not to the magistrate to command in , as what husband or wife a child should marry , and such like , that belongeth to the father as a father , and so is to be obeyed , notwithstanding of the contrary command of the other . the scope of this command being to moderate men in their excessive desires after honour , and to direct and regulate them in giving respect to others ; and in seeking of it to themselves , and to inform us , that by no means we should wrong the estimat on of others more then their persons and estates ; ere we lay aside speaking of it , it will be meet to speak a little of humility , and the contraries and opposits thereof . that humility relateth to this command , and is comprehended under it , appeareth from rom. . . phil. . . and is a grace so necessary and useful to christians , that it ought especially to be headed and taken notice of . it may be considered in a threefold respect , . in respect of god , this humility ought to be in reasonable creatures to god as their creator , they being nothing , and less then nothing before him , and useful or gainful for nothing to him . . it may be considered as it respecteth others , and that not in a complementing manner , but as it comprehendeth our humbling of our selves in our carriage towards them , and from the sense of our short-comming of them , and being inferiour to them in some things wherein we preferr them to our selves , phil. . . . it may be considered not only as it moderateth us in our common carriage towards god , or towards our neighbour , but also as it concerneth our selves , for by it we are kept within bonds , as to our thoughts of our selves , and what is ours , or in us , upon the discovery of many infirmities we are encompassed with , see rom. . . humility considered the first way , is not properly contained under this command , but cometh in under the first command of the first table , but humility in the two last respects , as it moderateth our thoughts and esteem of our selves , and f●ameth our actions sutably , and according to ●ight reason in reference to others or our selves , cometh in here , and is enjoyned in this command ; and concerning it these following things are to be observed . . thus humility of one man towards another differeth from humility towards god , because of the great disp●oportion that is between god and creatures , infinitely more then any that is amongst creatures themselves , there is in nothing comparison to be made with god , neither is there any possibility of profiting him , job . . but there may be comparing and usefulness too , amongst creatures which this humility taketh not away , see job . throughout the chapter . . this humility is not opposite to magnanimity , boldness and zeal , but is well consistent with these , as is clear in christ , the apostles and others of the saints ; for boldness and magnanimity is an adventuring in christs strength upon what one is called to according to warrantable grounds ; and humility , although it leadeth us to entertain due thoughts of our own infirmities , yet it moderateth us in that also according to right reason , so that the exercise of both being to be ordered according to this rule of reason , as the call , occasion , object , and particular circumstances shall require ; it is evident that there is no inconsistencie betwixt the two , but that they may very well be in one and the same person and at one and the same time . . from this we may see , that humility differeth from , as is somewhat else then fainting and despondencie of spirit or pensive pusillanimity , in not daring to fo●low a call in reference to some seemingly difficult action ; now humility being the vertue acting according to reason , this is the excess without and against reason ; and therefore as humility and zeal are commended , so this want of valiantness for truth , when called for , or baseness of spirit , is complained of as a sin , jer. . . and moses , exod. . , , and jeremiah chap. . . are reproved for some degree of it : for in every difficult good which men would aim at ( and the most desirable good things amongst men are often most difficult ) there are two things considerable , . there is a bon●m , or a good thing which is desirable ; as for example , to do some exploit , to undergo some change , &c. now men being bent to be ambitious , covetons , rash , &c. to attain such a good , humility moderating their desires and designs according to their capacity and abilities , and bridling that excess upon the one hand , is of great advantage . there is again in the second place , in attaining such things , a difficulty , by which we are in hazard to be scared from , and fainted in following of duty , and zeal and magnanimity guard against this , sustaining the man , and keeping him from falling into discouragement , or pusillanimous pensiveness , which is the defect upon the other hand . . this humility , as a grace , differeth from civility and outward yielding to another , because . . it proceedeth from a principle of conscience , and upon a conscientious account , viz. the inward sense and feeling of the defect of grace in our selves , and the impression of our neighbours worth . . it is single , without any approved design of pleasing men , or any other consideration , but purely upon the forementioned account . this is the grace of humility , with which the best moralists among the heathen , were nothing acquainted ; they had indeed their moral vertues , as remaining sparks of natures light , and dark resemblances of some gospel graces , which nevetheless , wanting the principle of faith , without which it is impossible to please god , and not being directed to the right end , the glory of god , could not be acceptable to him . but besides this imperfection and defectiveness in their wisdom and way , the gospel having a far more high and noble design , then they could propose , hath also graces , that are wholly peculiar to it : the work and end of moral philosophy , could be no other , then to moderate passions , and regulate manners , in such a conformity to reason , as might give unto a man , void of all sense of his distance and alienation from god , an in ward lying tranquility , and outward transient peace , whereas , the project and scope of the gospel , is quite another thing , vez to reconcile , and savel ost sinners , through faith in christ , and in him , to make them partakers of holiness here , and glory and happiness hereafter : hence it is , that as the gospel doth , by renewing and sanctifying , wholly change the old appearances of vertues into solid graces , flowing from christ the fountain , and referred to god as their true end ; so doth it also require and bestow its proper graces , such as repentance . faith , humility , and many other , unto which these moralists were altogether strangers and as to this humility , it is certain , that the gospel , by discovering unto us , the lost and wretched condition , whereinto sin had ruined us , and the free and wonderful love , whereby we are delivered out of it , doth agreeably to this command , teach us a lowliness and self-denyal , so unlike to any thing in the doctrine of these old moralists , that it is not more proper to the spirit of the gospel , then it 's contrary pride , may be called their characteristick , in as much as it is evident , that these self improvers of self , became also self ▪ magnifiers , to that pitch of arrogancie , that lucretius and seneca , in the name of their most famous sects , indeavoured by argument to extoll thier vertuous man , even above their gods ; and the best of them would have accounted christian humility an unworthy and base abjection of spirit ; but neither are these the only men tainted with this evil ; the sin of pride is so plainly the ruin of all that are without god , and the neck ▪ break of all that seek after righteousness , otherwayes then by faith , that we may well affirm . humility to be faiths inseparable companion ; nowonder then that there is no grace more commended to christians , and more necessary ; which might appear by considering , . the commands whereby it is pressed in scripture ; . the weightiness of the expressions in which it is holden forth , . pet. . . humble your selves therefore under the mighty hand of god , that he may exalt you in due time . rom. . . for i say● , through the grace given unto me , to every man that is among you not to think of himself more highly then he ought to think , but to think soberly , according as god hath dealt to every man the measure of faith . philip. . . let nothing be done through strife or vain glory , but in lowliness of mind let each esteem other better then themselves . james . . but he giveth more grace : wherefore he saith , god resisteth the proud ; but giveth grace unto the humble . humble your selves in the sight of the lord , and he shal lift you up , . the many commendations of it , it maketh us , like christ , matth. . . john . from v. . to . and is particularly taught by him ; . it is an ornament which we ought to be cloathed with , . pet. . . . it fitteth for sutable discharge of duties , micah . . it procureth the increase of grace , pet. . . . it is more then to command a city , for it maketh a man master of himself , prov. . . . . . it hath many promises of exal●ation throughout the scripture , and of riches , honour , and long life , prov. psal . . . lastly , it preventeth many evils and vices that are incident even to christians , and leadeth to the contrary vertues . humility moderateth a mans design , in pressing for honour , so it preventeth ambition ; . his pursuing inordinately after riches , and so it suppresseth covetousness : . inordinate seeking after knowledge , and so it guardeth against curiosity : . it moderateth in reference to a mans esteem of himself , and so it shooteth ou● self-confidence . and then if ye consider it with reference to a man of eminent parts or station it preventeth , . disdain in him of others inferiour to him ; . it preventeth despising of others counsel , and his trusting to his own understanding ; . it preventeth leaning to estate and riches , and so he preferreth not himself , as being the better , because of these . and in the last place , there is a pride whereby men having done any remarkable thing , are inclined either to seek applause , esteeming highly of what they have done , and seeking out their own glory , which solomon faith is no glory , but is rather as , if a man should eat too much honey , and so turneth rather to their shame ; or to receive it inordinately , which paul would have done , had he suffered them of lystra , acts to have sacrificed to him , which pride , with all its vi●ious attendants , this humility preventeth and suppresseth . for . it mindeth not high things , rom. . . neither . vaunteth it self when it passeth by wrongs , and forgiveth them , or when it doth & suffereth any other thing commendable , it thinketh not of it self above what is meet , but soberly , rom. . . . after acts of charity , the right hand knoweth not , as it were , what the left hand hath given , it forgetteth good works , as to any self esteem of them ( which pride remembreth and keepeth as it were a register of ) but ascribeth all to grace , not i , but grace in me , saith the humble man with paul , cor , . . and cor. . . in a word , this humility is extensive to every thing in a mans deportement as a man , and to all duties which concern him as a christian , whether in reference to the worship of god , or the doing duty to men , even as on the contrary , pride , self-conceit , and presumption are very extensive , and immix themselves in all that a man doth , and are as the dead flies that make all to stink . and as it is commendable , likewise it is very necessary as to many things ▪ as . in external things , that relate to our conversing with others , it is necessary as to a mans credit ànd just reputation ; the proud man is often in gods righteous judgment despised ; then it is necessary for things relating to our selves , as for our entertaining peace with god , for keeping us within bonds , for guarding against snairs , for keeping up communion with god , and for fitting to the suitable discharge of all duties called for ; it would make us preach , and you hear more profitably ; it would settle and establish against the reelings that are in this time , that put many into a distemper , and a sort of spititual distraction and madness , it is the humble that god giveth grace to , to whom he revealeth his secret , who have largest promises and commendations , &c. let us therefore learn to be humble and sober , without affecting to be wise above what is meet , this grace of humility in the lively exercise of it , is in a special manner called for by the lord at this time , of the reeling and falling of many , the want whereof useth to precede and predispose for a fall . to close this we shall only add , that wherever there may be a pride , there is also an humility opposite to it . man may be proud in respect of outward things , as of estate , riches , descent , employment , &c. and also in respect of things of the mind , yea even of spiritual things : as , . of parts and gifts , as knowledge , quickness of wit , fruitfulness of invention , &c. . of graces and holiness . . of experience , eminent manifestations , spiritual exercises , &c. wherewith god may make some to shine very far above and beyond others . . a man may be proud of some good deeds done by him , wherein possibly ▪ god hath made him somewhat more then ordinarily instrumental . . there is a proud curiosity leading to seek after the knowledge of secret things , or of things too high for us , or of things revealed and competent for us to know in another way then god hath allowed , or leading men to adventure and step further then they are called , which is condemned by the lord , exod. . . where he forbiddeth the people to break through and gaze : now there is to pride , in all these respects , an opposit humility , which maketh a man walk softly , and esteem soberly of himself , notwithstanding of any difference god hath made betwixt him and others in what thing soever , and to wait till his mind and will be made known in his own way , and by instruments made choise of by himself , and puteth on to serious endeavours of practising it when known ; which pride doth not . thus we see both how extensive and how necessary to christians ▪ in whatsoever stat on they are , this excellent grace of humility is , which is a special ornament of christians , and a notable piece of beautiful conformity to meek and lowly jesus . the sixth commandment . exodus . verse . . thou shalt not kill . in the fifth command the lord generally prescribed humility , and that respect which is to be shown by every one to another in their several stations and relations ; he proceedeth now more particularly to give directions in these things that are most dear and necessary to men , first in the matter of life ▪ command sixth : . in the matter of chastity ▪ and temp●●●nce , com. . . in what concerneth their estate , com. . . in what concerneth truth , and more especially our neighbours name . com. . lastly , in what concerneth the inward frame of our hearts towards our own estate , and the estate of others . com. . for understanding this command , thou shalt not kill ; we may consider . it 's object : , it 's act , to kill ? . it 's subject ( to speak so ) th●u . as for the first , this command cannot be considered , as relating to beasts ; as if they were not to be killed , because god gave man all the beasts for his use to feed on them , gen. . . and we are to eat of whatever is sold in the shambles , by his allowance , who●e is the earth and the ●u●ness thereof , cor. . . beside man in all these commands is properly directed in reference to his neighbour , and not to beasts : yet i grant by striking a beast a man may offend , as . when that stroke wrongeth his neighbour ; to whom that beast belongeth . . when in our striking there is . unreasonableness , as i● we would require that capacity in a beast , that is in reasonable creatures , and so are ready to offend when they answer not our expectation . . when there is a breaking out into anger and passion at brutes , as when a horse rydeth not well , a dog runneth not well , a hawk flyeth not well , &c. which speaketh an impotency in us , who are so easily mastered by irrational passions , which will sometimes also seize upon us even in reference to senseless and lifeless creatures , when they do not accommodate us to our minds . . when there is bitterness and cruelty in striking something of this the lord reproveth by making balaams ass speak and rebuke the madness of that prophet who unreasonably smo●e the ass , and wish ▪ d he had had a sword to kill her numb . . . whereas a just man pitieth his beast , and regardeth the life thereof , prov. . but for the better understanding of the object of the command , we shall proceed to speak to it , and the act of killing ( which is the second thing ) complexedly , and if we consider killing in reference to a mans self , it is certainly understood here ; for that being the sum of all the commands of the second table , thou shalt love thy neighbour ▪ as thy self , it must be ▪ understood as repeated in each of them ; as here , thou shalt not kill thy neighbour more than thy self , or shalt preserve him as thy self , which supposeth that it is not free for a man to wrong himself more than to wrong others ; and generally these reasons whereby the lord restraineth us from killing others , will also hold in restraining us from killing and other ways wronging our selves ; therefore there is no question , if it be a sin to wrong , hurt or torture others , whether in body or in their soul , as to the tranquillity and quiet frame thereof , and any ways to procure or further their death , it will be no less so to do thus to our selves ; because love to our selves is the patern that we ought to walk by in lovi ng others . we may be guilty of the breach of this command in reference to our selves by omissions as well as by commission as when things needful for entertainment and health of the body are , either designedly , or with an excessive misregard to health and life , omitted ▪ we may further fall into the breach of this command in reference to our selves , either directly , as purposing and intending hurt to our own bodie , or indirectly , by casting our selves in unnecessary seen dangers , by wilful or careless using of known unwholesome food , by excesive and immoderate toyl , by spending and wasting the body with unchastness , by drunkenness and gluttony ( whereby many more are destroyed then with the sword , according to the common saying ▪ plures ▪ gulâ quám glaáio pereunt ) and many other ways . if we consider this command with respect to others , we may conceive it in reference to a threefold life , which we should endeavour to preserve and promote in them , in any one of which a commission or omission will make a breach thereof . . there is a life of the body ; and whatever cometh from us that wrongeth that , either directly , as stroaks , challenges or appeals , &c. or indirectly , if it were but by keeping back something that is in our power to give which might be useful to our neighbour in his need , that no doubt maketh guilty of this sin of killing in respect of this bodily life . i have mentioned appeals to duels under the former branch , because albeit that in the matter of private duels the pride and corruption of men do ordinarily either commend a vain bravery and gallantry ; or pretend the excuses of a seeming obligation in the point of honour or necessary defence : yet we are sure that the judgment of god , which is according to truth , by pointing out on the part as well of the accepter as of the appealer ; these ensuing irregularities , do condemn the thing as exceeding sinful . as impotency of mind and excess of passion , which if sooner in the accepter , doth only add deliberation to his other guilt . , contempt of the publick laws and civil order . an usurpation of the magistrates sword , which is given to him , both for punishing and protecting ; and . an invasion of gods right of vengeance , which he hath so expresly reserved to himself , and from this the accepter observing ordinarily no more moderament in his defense , than there was necessity for the engagement , hath no excuse more then the challenger , so that in effect although the mediate rise may be thought to be on the appealers part , yet the sin is common , and is in a word a plain complication of hatred against our neighbour , contempt against the laws and powers and god , who hath appointed them and a bold and desperate despising and rashing upon death , judgement and eternity , which do so imminently attend all such rencounters : o how much more heroick and noble , were it for men to approve the wise and great king choise , he that is slow to anger is better than the mighty , and he that ruleth his spirit then he that taketh a city , to hear him , who is higher than the princes of the earth , who commands us , love your enemies , bless them that curse you , do good to them that hate you , and pray for them which despitefully use you , and confirmed all by his own most perfect example : and lastly , the study of that divine goodness , which embraceth both good and evill , just and unjust , to aspire to that height of all felicity and glory in being perfect as our father , which is in heaven is perfect : but to proceed . . there is a spiritual and eternal life of the soul , thus sin deadneth and killeth men , and in this respect all who are unfaithful to others in the matter of their souls or who cause them to sin , or sinfully give them occasion of sin , become guilty of soul-murther , so ezek. . . and . . his blood will i require at thy hands , saith the lord to the prophet . men become guilty of this not only . by commanding ; as saul did doeg to kill the lords priests , and david did joab to cause uria● to be slain , . by counselling and advising , as jonadab did amnon in reference to his sister thamar . by alluring and down right tempting as thamar did juda ; . by consenting to the sin of others , or any wise assisting , countenancing or incouraging them in it , as saul was consenting to the death of stphen & was standing by keeping the cloaths of them that stoned him , and as men may be in reference to false teachers epist . of john , . . by giving high provocations to others , and thereby stirring them up to sin such as are reproaches , opprobrious speeches , chartallings & challenges to fight , &c. but also . by evil example , as david was accessary to the sin of the adversaries blasphemous reproaching , by what he did , and the apostle often insinuateth christians may be thus guilty by their insutable deportment in the several relations they sustain and stand under , this may also be by doing what hath the appearance of evil , yea even by doing of things in themselves lawful but inexpedient , because unseasonable and with offence . thus one christian may be accessory to anothers stumbling , and may sinfully hazard the destroying of these for whom christ dyed , as the apostle discourseth concerning offences even in things not sinful in themselves : . by not warning faithfully before sin be committed , as is clear , ezek. . . . by not reproving after the sin is committed , but suffering it to lye on our brother , lev. . . . by not suiting and proportioning the reproof to the greatness of the sin , but making it too soft and gentle , not shewing just indignation against it , which was eli his guilt , who though he did not altogether neglect or omit to reprove the prophanity and gross wickedness of his sons , yet did not reprove at that rate of holy severity , called for , and answerable to , their atrocious and villanous wickedness , he frowned not on them and dealt not roughly with them , as he should have done , as is clear by comparing sam. . . . . . with sam. . . . by rash putting men in offices for which they are not all , or not competently qualified , and so cannot but in all probability sin much in them , especially in the office of the ministry , tim. . , . by not endeavouring by all suitable and lawful means within the compass of our power and calling to prevent the sin of others , and to restrain them from it , as eli is on this account challenged by the lord , sam. . . . by broaching , venting , teaching and spreading heresies and false doctrine ; thus antichrist is notoriously and primely guilty of this sin of soul-murther ; as all false teachers and seducers are less or more according to the nature of the doctrine taught by them and their industry in propagating the same ; and likewise all that tolerate and do not restrain them , whose office obligeth them to it according to their power : all these and other ways may men be accessory to other mens sins , and so make themselves guilty of this great and cruel sin of soul-murther . this sort of murther aboundeth and is very rife , and yet is in an especial manner forbidden by this command , and the prevention of it accordingly called for , it being a greater evidence of love to our neighbour to be careful of his soul then of his body , the one being more pretious then the other ; and however false prophets , teachers and seducers , seem ordinarily to be most tender of mens persons , and most desirous to please them , yet are they in this sort horridly guilty of their murther . . there is a life of contentment , consisting in the tranquillity of the mind , and the calm frame of a quiet spirit with comfort , joy and chearfulness ; to this purpose saith paul , . thess . . . i live if ye stand fast in the lord , and it is said of jacob gen. . . when he heard that joseph lived , his spirit revived , as if it had been dead before , because of his great heaviness , arising from the supposed death of his son ; thus we become guilty of this sin of killing , when we obstruct or interrupt the spiritual comfort and joy , or the inward contentment of our neighbour by fear , heaviness , disquietness , discouragement , &c. whereby his life is made bitter , and his tranquillity impaired , and so his hurt procured or furthered : as josephs brethren did not only become guilty of his blood , but of weighting their father , and deadning , as it were , his spirit , which afterwards at the news of josepths being alive revived , so people may be guilty against their ministers , when they make them do their work not with joy but grief , as it is heb. . . again murther , as it respecteth the bodily life of our neighbour , is either immediate , as cains was of abel , joahs of abner and amasa . or mediate , as sauls was of the lords priests , davids of uriah , and achabs of naboth . again , killing may be considered either as purposed , such as cain's was of abel , and joab's of abner and amasa , or not purposed ; which again is twofold : . innocent , which is even by the law of god every way so , and is indeed no breach of this command : as when a man , following his duty , doth that which beside , & contrary to his intention , & without any previous neglect or oversight in him , proveth the hurt & death of another . . culpable , bcause although it do proceed beyond the purpose of the person , yet it is occasioned and caused by a culpable negligence : as suppose one were hewing with an ax , which he either knew , or might have known to be loose , and the head not well fastened to the helve , did not advertise those about him of it , if by flying off , it happend to wound or kill any person , he were not innocent , but if without any inadvertencie , he either knew not that it were loose , or that any were about him , if then it should fall off and kill his neighbour , in this case he is guiltless : so when the lord commanded those who built houses to build battlements about the roofs of them if any person fell where the battlements were , the master was free ; if the battlements were not he was guilty . murther is also either to be considered , as committed after provocation , or without all provocation , which is a great aggravation of the sin , though the provocation maketh it not cease to be a sin . further , it may be considered , as it is the murther of evil and wicked men , or of good and religious men , and that on the account of their religion , which is a most horrid aggravation of the murther . lastly , this murther , is either ordinary , as of meer equals , or inferiours ; or extraordinarly , aggredged by the quality of the person murthered , whether he be a supperiour , as a magistrate , a parent ; or whether he be of a near relation , as a brother , or kinsman , &c. we come a little more particularly to consider the extent & nature of the sin forbidden here ( which is not certainly to be understood of taking the life by publick justice , or in a lawful or just war , or in necessary and pure self-defence that we may the better understand the contrary duty commanded : it implyeth then a hurting , which we may consider , . as in the heart , . as in the mouth or words , . as in gestures , . as in deeds ; for we take it for granted that it reacheth further then the gross outward act , as by christs exposition of it in matth. . is incontrovertibly clear . the heart is the fountain , spring , and treasure of all evil , in it breedeth all evil , and from it proceedeth this murther , matth. . . he that in heart hateth his brother is a murtherer . john . in a word , whatever is opposite to love in the heart is a breach of this command : as . hatred which is malitious , and simply wisheth ill to our neighbour , and only because we love him not , with out any other reason , as one wickedly said . no amo te zabidi ▪ nec possum dicere quart , hoc tantum possum dicere , non amo te . so cain hated his brother without cause . . anger , that supponeth a pretended wrong , and is desirous of revenge , because of ingratitude , pretended in justice , &c. . envy , whereby we are grieved with the good of another , supposing , though groundlesly , that it obstructeth ours , and therefore we seek to overturn it : anger is cruel ▪ and wrath outragious , but who can stand before envy , saith solomon there is often secret hatred on this ground more irreconcileable , then where many and grave reasons can be given . . rage , which presseth reveng beyond what is condign , though it follow it lawfully as to outward means . . s●vitia , or cruelty , that delighteth in the hurt and prejudice of another , all these and others of this kind go generally under the name of hatred and anger if any ask here , is there no anger lawful ? answ . yes ▪ for there is somewhat of it natural , yea , and sometimes it lawfully immixeth it self in duty ; as in zeal , when god is dishonoured ▪ , which was in moses , exod. . and no doubt , indignation at wicked men , in some cases , is lawful● , and also required . but carnal anger is forbidden ▪ which , . is a desire of reveng where there hath no wrong been done to us : . when the revenge desired is disproportioned to , and greater then the wrong : . when it is preposterousty desired , without intervening justice : . when it is not desired for the right end , to wit , the mans gaining but only for the satisfying of our carnal humor : when it is immoderate and corrupt in the manner of it ▪ so as the name of god is dishonoured by it . this unlawful anger , when it is . against a superiour , it is called grudge ; , when against an equal . rancour ; . when against an inferiour , disdain and contempt ; these two last follow ordinarily upon the first , . this command is broken by injurious words , as in that fifth chaper of matthew ▪ he that shall say to his brother , thou fool ; is guilty : o what guilt will there be found to have been in imprecations , cursings , wrathful wishes , disdainful and passionate speeches , when christ will call men to an account for the breach of this command ? . it is broken in gestures , such as high looks , fierce looks , gnashing with the teeth , acts . . foaming with the mouth , and such like , wherewith even our blessed lord and his servants have been followed ; and as there may be adultery in looks , so there is also murther in them ; such looks had cain gen. . . . it is broken in deeds , even when death followeth , not as in wounding , smiting , oppressing , cruel withdrawing of the means of life , extortion , exaction , byting , usurie , litigious wrangling , violent compulsion , raising and racking of land or house-rents beyond the just valve , and squeezing and exacting upon poor labourers and tenants , without any due regard to them or their labours which last is a frequent sin ▪ but little regarded , a crying sin ▪ but little cared for ; next it is broken by witholding what might be useful and refreshful , as by neglecting the sick and distressed , want of hospitality , specially to the poor : all these are sinful breaches ▪ whether directly or indirectly incurred ▪ neither is it sufficient that we simply abstain from committing some of these , but we must also make conscience to practise all contrary duties . the last thing proposed to be spoken to , was the person thou ; where , in a word , we are to distinguish private men from publickemen , who are magistrates and bear the sword , whom this command doth not restrain from executing of justice ; yet these may also sin in their passions , and unjustly put forth their authority , and be carnal in punishing and passing sentence , even when there is ground in justice ; and thus magistrates may become guilty ; though in the executing of justice , not simply , but by reason of other concurring circumstances . thus must shortly on this command . the seventh commandment . exodus . . thou shalt not commit adultery . the lord having spoken of such sins as do more respect mans being simply in the former command , he cometh now to direct in those things that concern a man in his life , in the ordering of his conversation ; and as it will be found one way or other , that by our passion , hatred , and anger , in one degree or other , the former command isi broken often , so this sin ( that in the very name of it is abominable ) is not so unfrequent , even amongst christians , as might in all reason be supposed and expected . the vile sin of inordinate concupiscence and lust entred into mankind exceeding early after adam's fall , and in nothing the bitter fruit of original sin , and that pravity of our nature sooner kyeths , and did kyth , then in it : hence is it that adams and evahs nakedness , and their being ashamed , is spoken of in scripture , which implyeth a sinfulness and inordinateness in them , which formerly they were not tainted with ; as also a shame or plague following upon it : and this corrupt nature being still in man , it is hard to speak of , or to hear these things holily ; and therefore there is a necessity both of holiness and wisdom here , lest we break this command , even when speaking of it , and hearing it spoke of ; yet the breach of it being a sin so rife , and the spirit in scripture thinking it needful to speak of it , yea , it being put in a particular and distinct command by it self , and our most holy and blessed lord jesus having himself commented on it , matth. . there is a necessity of saying somewhat of it , but so as to contain within the bounds of scripture expressions : o! be therefore afraid of sinning in hearing ; remember and consider that the lord seeth , and in a special manner abhorreth such vile imaginations as shall be irritated and excited even from his holy command enjoyning the contrary , which is indeed both an evidence and a part of the sinfulness of sin , as the apostle speaketh , rom. . to take therefore a view of it , let us consider the scope of the command , which we conceive is in a special manner , and obviously holden forth in these few places of scripture , commending holiness in respect of a mans person , and condemning uncleanness in all its branches . thess . . v. , . . for this is the will of god , even your sanctification , that ye should abstain from fornication , that every one of you should know how to possess his vessel in sanctification and honour , not in the lust of concupiscence , even as the gentiles , which knew not god — for god hath not called us unto uncleanness , but unto holiness , ephes . . . . . but fornication , and all uncleanness , or covetousness , let it not be once named amongst you , as becometh saints : neither filthiness , not foolish talking , nor jeasting , which are not convenient : but rather giving of thanks ▪ for this ye know , that no whoremonger , nor unclean person , nor covetous man who is an idolater , hath any inheritance in the kingdom of christ and of god. galat. . . now the works of the flesh are manifest , which are these , adultery , fornication , uncleanness , lasciviousness . rom. . v. . let us walk honestly as in the day , not in rioting and drunkenness , not in chambering and wantonness , not in strife and envying . coloss . . v. . mortifie therefore your members , which are upon the earth ; fornication , uncleanness , inordinate affection , evil concupiscence , and covetousness which is idolatry . in which places , as we see , the sin forbidden in this command , held out under the most odious designations , to wit , a work of the flesh , fornication , adultery , uncleanness , lasci●iousness , inordinate affection , evil concupiscence , &c. branches of this sin ; and a decent walk commanded , as contrary to the same ; so we may see from them the scope of this seventh command to be an honest , decent , shamefast , chast , temperate and holy life , which being well considered , doth much illustrate the meaning and extent of it . if we might be particular , we could shew how there is no command more pressed , more fully explained , and sorer plagued in the breach of it , then this , and set forth with more aggravating expressions , to make it so much more abominable . it wrongeth god , and the society of men , it wrongeth others ; in particular , our children and our selves , both in body , estate and name ; it bringeth a blot on the soul here and hereafter , job . . . prov. . . it taketh away wit and courage , yea , and even the very heart , besotting men , hos . . . compared with prov. . . so did it in solomon , and therefore the man given to it is compared to an oxe and a fool , prov. . . , &c. it is compared also to the neighing of horses , jer. ▪ . and the hire of a whore , and the price of a dogg , are put together , deut. . . the madness , folly , yea and , to say so , devillry and bewitching power of it are set out in jezabel . it is said to be , ephes . . v. . a work of darkness , that bringeth gods wrath on the children of disobedience , as it did bring it on sodom the old world , and the canaanites most signally ; and seldom is there a remarkable plague and punishment brought on a person or land , but this sin of vileness hath a main hand in the procuring of it ; and where it reigneth , it is usually , if not alwayes , accompanied with many other gross sins , which are occasioned by it , and given way to for its sake , as drunkenness , murther , idolatry , &c. for further clearing of this command , consider . the species or kinds of faults condemned in it , and the vertues or graces commended . . the manner of being guilty of the breach of it , which ( because this command will be found to be spiritual as the other commands are ) reacheth to the heart and affections as they do . . consider the sin here forbidden in its incitements , soments , and other sins more implicitely comprehended under it , as idleness glutony , drunkenness , impudencie , gaudiness and unchastness in apparel or nakedness , dancing , singing of bawdy songs , loose company or fellowship , and every appearance of this ill , and what may lead to it , and dispose for it ▪ or is an evidence of it . . see its opposite vertues , and the means useful for the subduing of it , as chastity , modesty , shamefacedness , temperance , lawful marriage , the remedy thereof , &c. which are required in this command , and are very useful for a holy life . that these things ought to be spoken of , none will deny ; that they belong to one of the commands , the perfection of the law requireth it ; and that they come in here under this command , the nature of them , and their conjunction with , or influence upon the sin condemned , or duty commanded here , will make evident ; the sin of adultery being a prime branch of the carnalness of our nature , under it the rest of that kind are comprehended for making of them the more odious . now in considering the act of vileness forbidden , we may . look to these ills , that are simply unnatural , of which these that be guilty are called in the scripture , rev. . . the abominable , such are these . who prostitute themselvess to the abomination of filthy fellowship with devils , as they suppose and imagine . . these who commit be●sti●lity , a vileness most detestable in reasonable creatures , it is called confusion , levit. . . . these who abuse themselves with mankind spoken of , . tim. . . rom. . . . called also in the scripture sodomy , going after strange fl●sh , having been the abominable practise of the●s miscreants , whom god ●et ●orth for an example suffering the vengeance of eternal fire , when he rained , as it were , something of hell from heaven on them burning them quick , and frying them in a manner to death in their own skins , because of the lusts wherewith they burned . these are abominations against nature ▪ against which the laws both of god and men do severely animadvert , see lev. . and . deut. . . the act of vileness inhibited taketh in these ills of uncleanness , that are in some respect against nature also , though not so obviously , nor so gross , such as are betwixt persons within degrees of consanguinity and affinity ; this uncleanness is called incest , such are reckoned up levit. . and . and deut. . for this the can●nites were cast out , and it was abominable even to heathens , cor. ▪ ▪ &c , the evil of incest flows from the unnaturalness of mens confounding the relations and degrees , that nature hath set men distinctly in ; as for instance , nature hath made the fathers wife a mother , to joyn therefore with her destroyeth that relation , and is unbecoming that reverence and respect we owe to parents ; hence this incest is alwaies either in a direct or oblique line , but not in the collateral , beyond the relations of brother and sister , which are indeed the very beginings of the collateral lines , and , as it were ▪ almost one in their common parents ; thus conjunction with one of the furthest and most remote of a line that is direct is incest , which yet is not so with the very first after these excepted , of the line that is collateral ; a man might not marry his fore ▪ grandfathers wife , nor his sister , but may marry his cousin german , and because man and wife become one flesh , it is incest which is within the degrees to the wife , as well as if it were within them to the husband himself , and it is also called confusion . levit. . . . consider it as it is against a tye or bond , called the covenant of god. prov. . . and this may be three ways considered , . when both persons are married , as david and bathshe●a were , this most abominable , and that which we call double a● dultery . . when the man is married , and the woman solute or free . . when the woman is married and the man free , these two last are both gross , yet the latter is accounted grosser , as having these aggravations , of disturbing the peace of our neighbours family , the corrupting his seed and offspring , and the alienting of his inheritance added unto it , therefore not only the first , but even the third hath been ordinarly punished by death amongest men ; and certainly the guilt of the second , is little inferiour , if not equal , to either of them : for . it hath the same wickedness of adultery , with the other two , as being contrary to the covenant of god. . it is in like manner peccant against the remedy of uncleanness and disorder ▪ for which the lord did appoint marriage . it doth no less disturb the quiet and prosperity of families , provoking jealousie in the wife , the more impotent , because the weaker vessel , alienating affections , and often hindering a lawful propagation , but continually marring the education of the children lawfully begotten , and the parents care of their provision : neither are these things to be restricted to the man , as if he were only therein criminal ; the free woman the adulteress , by her manifest accession , doth evidently involve her self in the same guilt ; if a free man lye with his neighbours wife , the aggravations , flowing from her married estate , are all charged upon the man , and by the law of god he is therefore condemned as the adulterer ; doth not then the parity of reason , in the case of a married man with a free woman , equally transfer on her the guilt of his consequences ? neither is it any excuse for the woman , that the man ordinarily the temptor ; because not only hath nature put the womans greater weakness , under the security of a far greater measure of modesty , but the lords righteous law is also binding upon both without distinction : so tha● i think , we may well understand all the three sorts of adultery , to be forbidden by the same laws , and under the same pains ; and therefore conclude with job , . . that adultery , without restriction , is an iniquity to be punished by the judge upon the man as well as upon the woman . of this sort also is bigamy , the marrying of two wives together ; and poligamy , the marrying of many wives , and keeping concubines with wives : for god made but two at the beginning , one male , and the other female ; and hath appointed every man to have his own wife , and every woman to have her own husband . and although many holy men have failed in this , yet can we not exempt them from sin ; neither will we ascribe it to gods particular dispensation to them which we dare not make so common as that practise was , considering especially what abuse it came to , as may be instanced in solomon , & from whom it had its rise , to wit , l●mech , and what bitter fruits and sad effects it hath had following on it in families and on posterity , as may be seen on abraham , jacobs , samuels father helkanab , which made mens marriage a vexation to them , contrary to its ends : but now our lord , by reducing marriage to first its institution , hath very expresly abolished it in the new testament . . consider it in free and unmarried persons , and thus it is fornication ; if it be constrained or forced , it 's death by gods law , deut. , . &c. only to the man ; the other is free , and it is called a rap , if it be continued in , it 's whoredome and filthiness ; if with one woman ▪ it is concubinatus , an unwarrantable abusing the ordinance of marriage , and despising of it : if with sundry parties , it is prostitution , and most abominable , and whatever way it be , it is abominable , bringing on the wrath of god , ephes . . . col. . . not once to be named amongst the saints : and whether marriage follow or not , yet it is still sinful , it may have several aggravations , as . if it be in times of light , . if with persons unsutable to be conversed with , . if in families professing godliness ; especially in the fourth place , if the person be a great professor : . if it be in a time when god is quarrelling and contending with a whole society or land , and threatning his judgements against all : now although this sin be at this time aggravated from all these considerations , yet oh ! how much doth it abound and how frequent is it ! . consider this act of vileness inhibited , as it may be amongst and betwixt persons married and living in conjugal society ; for the use of the marriage-bed is not left arbitary more then the use of meat and drink ; but is bounded by the lord , both in the contracting and in the injoyment ▪ and when these bounds which are set , transgressed , the transgressours are guilty . thus men and women may begin their marriage carnally , by wooing carnally , which will make them guilty , although there be no more : marrying with persons of a different religion or with other unsuitable disparities , maketh guilty of the breach of this command , that sort of marriage not being the lawful remedy of fornication ; or when we are sweyed more with temporal ends , and with respect to the satisfying of fleshly lusts , then with conscientious respect to what god allows , and right reason requires , referring all to gods glory ; for this thwarteth with the end of marriage , and doth transchange marriage into a cloak for covering covetousness or filthiness , and so before marriage there may be guilt . thus also married persons may break this command , if they do not possess and enjoy one another in holiness and honour , th●ss . . . . and do not give to one another all due benevolence thus men do sin in the defect , by not cohabiting , by withdrawing without consent one from another , & by proving a snare one to another : the apostle calleth it , cor. . . defrauding of one another : and many pieces of unkindlyness amongst married persons , unbecoming the honour and respect that the one should have to the other , may be here comprehended . but men sin more and oftner in the excess , viz. by carnal living with their own lawful married wives , and using marriage for lust , living in the lust of concupiscence , as the apostle calleth it ; and that as the gentiles did even in their marriage stations thess . . . and he calleth it , col. . , inordinate affection ▪ an affection which a man hath to his wife as to an whore , rather then what becometh a wife : these things , when reproved , must not be offended at , but the lord looked unto for the purging of this corrupt nature , of such filthiness , as is shameful even to mention . this inordinateness may be in respect of frequencie , unseasonableness , carnalness in the manner ; and what need is there to say more ? it may also have place among married persons , when their conjugal fellowship hindereth them from setting apart any time for extraordinary devotions , which yet they ought to do ; as may be drawn from what the apostle saith , cor. . . though excess in this also is to be guarded against , but when there are times of trouble , and of private or publick calamity , wherein the bridegroom is called to come out of his chamber ; in such times as these , married persons may be readily guilty of inordinateness : and it is known that there were , upon some occasions , restraints under the law when a man might not touch a woman , thought his own wife , to shew that in conjugal society men should observe a purity , & that they have not under limited liberty in this , more then in other things as eating , drinking , &c. for although all pleasure in meat and drink be not unlawful , yet carnal sensualness is . so what is natural , sutable , and seasonable , here is allowed , and inordinancie forbidden . thus during the marriage , state , guilt mav be contracted . again , men may thus sin by unjust dissolving of marriages , by deserting , divorcing without the just cause of it , extruding , and such like acts , contrary to the nature of that strictest bond and covenant . i grant it is not always necessary to make divorce even where there is adultery ; the lord is not offended with reconciliation , where the punishment of the ●n is not executed b● the magistrate : but if the divorce be made , and the woman afterward married to another , her return to her first husband , even after lawful dissolution of her second marriage , is an abomination and exceeding defiling , jer. . . thus in dissolving marriages there may be guilt . lastly , this uncleanness may be considered as it is in a solitary person , when alone , in their actions of darkness and abominable imaginations , which are to be loathed rather then named ; yet these things which are done in secret are seen of god , though it be a shame to speak of them : see ephes . . . . this secret uncleanness , again , may be by a person , either waking , or sleeping , mentioned lev. . which confessedly becometh men or womens guilt , according as they have drawn it on , or by unsutable imaginations disposed themselves for it : yea , when it hath not ingrata recordatio , an unsavory and displeasing remembrance , and a holy horror following thereupon , there is guilt : of this we spoke somewhat in the preface to the commands . these abominations then are not restricted to the outward act , but extended further , and many wayes men commit this wickedness : as . in heart , christ calleth the lusting of a man after a woman a committing of adultery in his heart matth. . . this indeed hath degrees ac ▪ cording to the length it cometh , and the entertainment it getteth , and other such like circumstances , but it is still accounted by god to be heart-adultery , and it is called burning , cor. . and rom. . . and is exceeding loathsome to the lord , and hurtful to the inner man , even when men neither resolve nor intend acting yet by not abhoring these imaginations , but suffering them to roll in their thoughts ( o! bewar of carnalness upon the thoughts of this ) they become guilty , and that in ward fire being suffered to burn , often breaketh out into a visible flame ; how that cor. . . differeth from the burning mentioned rom , . . we shal now forbear to mention . . men are guilty of this wickedness , when they license their outward senses in the sinful pursuit of their objects : thus eyes full of adultery are spoken of . pet. . . thus matth , . , a lustful look is adultery : and job ● . . saith , he will not look upon a maid . thus also obscene pictures , delight in them , or other spectacles of that sort , cannot but defile the man : the ears are defiled by hearing of , and lis●ning to obscene and filthy discourses , to drunken , bawdy , or light wanton amorous songs : the touch with embracings ▪ and the mouth with kissings : such are spoken of prov. . . she caught him and kissed him . to insist further here , is not sutable but oh ! there is much guilt contracted this way , and but little noticed , and mourned for . . men may become guilty by gestures , as they are evidences of this vileness , or dispose to it , and postures undecent and unbecoming civility , and godliness : see what is spoken of a naugty person , prov. . . . and isa , . . &c. this is opposite to honest walking which is commended rom. . . and a carnal wantonness reproved . . persons become exceeding guilty of this evil by scurril and obscene speeches , where as this sin should not be once named , by reading scurril , wanton , amarous ballads or books which is , as if we were conferring on such a subject , by taunting and reproaching one another in such communication as corrupteth good manners ; by jesting that is not convenient , especially if it be at one that hath fallen in some act of filthiness , or by whatever may be neer , or of a sinful sutableness to such an evil ; see eph , . . & . . . &c. . this sin is fallen in by too familiar or unnecessary converse with light , vain , loose company , more especially private companying with such which is not only an appearance of ill , or a snare to ill , but evil & loose in it self , called by the apostle chambering . rom. . . & solomon biddeth men not come near the door of such a womans house much less to enter into it , prov. . . . men fall into it by wantonness , imm●desty , want of due shame fastness . &c. or any other by way where they yield reins to the loose , wanton , carnal humour that is in them . there are many others sins which come in here , & although some of them may be reduced to several of the commands , yet in a special manner are they related , and as it were , tyed to this : as . idleness , such as you see sam. . . &c. occasioned davids fall , and is by ezekiel , c , . , charged on sodom , as predisposing for , and going along with their uncleanness ; idleness being in it self mater omnium vitiorum , and noverca omnium virtutum , the mother of all vices , and the stepmother of all vertues : this breedeth unstayed looks , and giveth occasion to , and entertaineth carnal imaginations , and it occasioneth much gadding , when folks , either have no lawful calling , or are not diligent and serious in the employments and duties of it , tim. . . . lightness and unstableness , charged on reuben when he defiled his fathers bed , gen. . . and by the apostle , keeping at home is ( tit. . . ) joyned with chastity , modesty , and shamefastness ; there is a gadding , and also called furthiness , especially in women , more especially young women , which is exceeding offensive , and yet exceeding rife , it may be it were more fitly called impudence , or impudent boldness , which maketh them run to all spectacles and shewes , to speak in all discourses ( which quite crosses the charracter that one gives of a modest virgin , that she loves rather to loose her self in a modest silence , then to be found in a bold discourse ) and to hazard upon all companies , exceeding unsutable to that modesty and shamefastness which is particularly called for in that sex. take in here also the manner of going , minsing , or tripping nicely , and making a tinkling with their feet , spoken of isaiah . . and touched at a little before . . wantonness , and too much carnal mirth and laughter , which is both the evidence and great fomenter of loosness in the heart ; and so foolish jesting , which is not convenient , eph. . . is conjoyned with this sin , and none ought to think that there is a lawful freedom in such jollity , as chambering and wantonness , rom. . . now this taketh in much , and is of a large extent . . undecent conversing , going abroad in company with rash and offensive freedom , when as entering the house yea , coming near the very doors of an whores house is forbidden , prov. . . the ill and prejudice whereof may be seen in dina●s going abroad belike without an errand , gen. . . . &c. potiphers wife did cast her self in josephs company thus , though he gave her no entertainment , but in the fear of the lord fled from her . . add dancing a thing condemned by the people of god as no honest recreation , at least when in companies that are mixed , and ( as we call it ) promiscous dancing , such as useth to be at marriages , and the like occasions , both of old ( as may be seen in the canons of several councels ) as also of late by our own and other reformed churches . i shal say these things in short of it : first , that ye will not find it mentioned in scripture in the person of any of the godly , it becoming an herodias's daughter better then professors of religion . . that it will be readily fou●d to indispose for the exercise of godliness , and so to be inconsistent , or at best , hardly consistent with either a pious and lively , or a sober frame of spirit . . that it marreth not only the gravity of persons for the time , putting them in a sort of regular distraction , but lessenet the esteem of such persons ; this insobriety being like a dead fly that mak eth the box of oyntment ( if any be ) to stink . , that in scripture examples we find this sort of dancing only among prophane and loose people , and recorded also as a piece of their stain or blot , rendring them some way infamous ; and oftentimes it hath also snares waiting upon it , as in the israelites amongst themselves , exod. . and in the daughters of moa● with the people of israel , and in that of herodias's daughter : some also suppose those whom dinah went forth to see , gen. . were thus imployed at some feast , or such other solemnity , where she was insnared and deflowred . . yea , it is often , if not ever the fruit of some former loosness and carnalness being the effect that excessive wantonness usually breaketh out in ; and can gods people warrantably have fellowship with these works of darkness ? or can they ( if guilty themselves ) reproved it in others ? cicero calleth it postremum vitiorum quia acta sequitur , the last of vices , because usually it followeth former loose carriages . . there is no lawful mean of recreation which is useful for the health of the body , but is , and may , & should be sanctified by the word and prayer , yet i suppose neither useth this to be so ▪ neither would any think it very sutable , or well consistent with a praying fram ; e & can that which standeth not with the serious exercise of repentance and a praying disposition , or that which none would think a fit posture to meet death , or the lords appearing with , be in reason though consistent with a christian walk ? which should alwayes be with the loyns girded , and the lamps burning : it is somewhat like this , or less then this , which the lord condemneth , isa . . . walking and mincing , or tripping , and making a tinkling with their feet ; what is that but disdaining the grave way of walking , to affect an art in it ? as many do now in our dayes ; and shal this be displeasing to the lord , and not the other ? seeing he loveth , and is best pleased with the native way of carring the body jun●u● and rivet from him , calleth this minching or tripping , a walking or standing on the earth in an artificial way . besides these things that are more general in folks carriage , there is somewhat further in our cloathing and diet , which is to be spoken to here , seeing in these we ought to be christians , sober ; grave , &c. and in nothing do our lightness , vainity ( as we ordinarily use ▪ to call people vain from their apparel ▪ ) pride , wantonness , and rioting appear more , then in vain garbs . hence the apostle paul tim. . . joyneth modest apparel with shamefastness and sobriety or chastity , as also doth the apostle peter , pet. . . . and in jezebel and others , decking and dresing to seek love , is ever accounted an high degree of loosness : it is a wonder that men should take pleasure to deboard in their cloathing , which is the badge of their perfidiousness , and was at first appointed to cover their shame and nakedness . it is observed that the hebrew word , ●eged doth signifie both perfidiousness and cloathing , and cometh from that word which signifieth to break covenant , the lord thereby intending by the very consideration of our cloaths , to humble us , and keep us in mind of our first breach of covenant with him : and yet such is our wickedness , that we will glory in that which is indeed our shame . as i● it were a special ornament ; and whereas at first , cloathing was appointed for covering nakedness , for preventing of incitements to lust , and for decencie , now jezebels like , it is made use of to be a provocation thereunto ; see prov. . . god in his first appointment of ●ayment , for preventing of vainity , and commending honest sobriety therein , did make for our first parents coats of skins . and therefo e we say , that in men and women both , there is condemned by the lord , . costliness and excessive bravery of apparel , tim. . . which saith not that we are to foster sordidness or baseness , or that men in all places or stations , and of all ranks , should , as to their apparel ; be equal , but that none should exceed . it is strange , that sometimes the poorest and meanest for place , and often for qualifications , are finest this way , as if it were the best or only way to commend and set them out ; and that some should have more in cloath● then in their stock , is utterly intolerable . strangeness in the ever-changing fashions , and extravagant modes of apparel , while as the lord by nature hath continued the shape of mens bodies to be the same ; for what is meant else by strange apparel , so often forbidden in the scripture , but ●hat which is commonly called the fashion , or new fashion , a new and uncouth garb ? and certainly mens minds are often infected with lascivious thoughts , and lustful inclinations , even by the use and sight of gaudy and vain cloathing , and we will see , light , loose , conceited minds discover themselves in nothing sooner then in their apparel , & fashions , and conceitedness in them . . there is a lightness , in cloathing , as to colour , mounting as they call it , &c. and in dressing of the body , which may be seen in these dressings of the hair , in powderings , laces , ribbon , points , &c. which are so much in use with gallants of the time ; this , especially in women is insisted on and condemned , isa . . . . &c. some things indeed there ment o●ed , are not simply unlawful , especially to persons of higher quality , and at all ●i ●es ; but the particulars following are condemned ; . affecting of , and having a lust after , brave cloathing , making our back our god , as some do their belly , phil. . . and this may be where cloaths are but mean , yet the lust and appetite after them may be great . . haughtiness and vanity in cloaths and dressings , when we think our selves better with them then without them , or esteem our selves , because of them above others , in other things superiour , or at least equal to us . . excess in these , in their superfluity and costliness , as is said , above and beyond our state and station . . wantonness and lightness in them , which is especially in nakedness , as to such and such parts of the body , which in modesty are to be hid ; for women having cloaths for a cover , ought to make use of them for that end and it is more then probable , that , that walking with stretched out necks , there reproved , relateth to women , their making more of their necks , and their breasts bare , then should be , or is decent , they affected to discover and raise their gorgets , when god commendeth modesty , and nature is best pleased in its own unaffected freedom , yet they stretched them out : it is both a wonderful and sad thing , that women should need to be reproved for such things , which are in themselves . . so gross , that let the most innocent be inquired , whence these , more then ordinary discoveries , do proceed ; and they must at least grant , that the first practisers of such a fashion , could have no other design in it , then the more thereby to please and allure mens carnal eyes and regards : and . so impudent ; for if to be all naked be shameful and exceeding ready to provoke lust , must not nakedness in part , more or less , be , and do the same ? so that this will be found a glorying in their shame ; for nakedness hitherto was always looked upon as a reproach : we read of old of such as were grave , that they covered themselves with a va●l : and cor. . married womens going abroad uncovered is looked on as unnatural ; what would such say if they lived in our times ; we are pe●●waded the gravest amongst women are most averse from this evil , and the lightest are most prone and given to it : and seeing all women should be grave , it must import a disclaiming of that qualification where this lightness is delighted in : if therefore there be any shame , if there be any conscience , we will exspect to prevail with some who are touched with the sense of gravity , that they may be good examples to the rest ▪ and once indeavour effectually to bring gravity and modest shamefastness in fashion again . there is in cloaths a base effeminateness amongst men ( which some way emasculateth or unmanneth them ) who delight in those things which women dote ●pon , as dressing of hair , powdrings , washings ) when exceeded in ) rings , jewels , &c. which are spoken of , and reproved in the daughters of zion , isa . . and so must be much more unsutable to men also interchanging of apparel is condemned ; men putting on womens , and women mens cloaths , which is unsutable to that distinction of sexes which the lord hath made , and is condemned in the word as a confusion , an absurd , unnatural thing , and an inlet to much wickedness . whereof the dutch annotators , as several fathers did long before them , on cor. . v. . make mens nourishing and wearing of long hair , to be some degree , it being given to women , not only for an ornament and covering , but also in part for distinction of the female sex from the male : and here having touched a little on this vain dressing of the heir ( now almost in alse many various modes , as there are fashions of apparel ) especially incident to women , it will not be impertinent to subjoyn a strange story which learned , pious , and grave mr. bolton in his four last things , pag. . repeats from his author the famous hercules ▪ saxonia . professor of physick in padua ; the plica ( saith he ) is a most loathsom and horrible disease in the hair , unheard of in former times , as morbus gallicus , and sudor anglicus , bread by modern luxury and excess , it seizeth specially upon women and by reason of a viscuou● , venomus humour , glueth together , as it were , the hairs of the head with a prodigious ugly implication and intanglement , somtimes taking the form of a great snake , somtimes of many little serpents , full of nastiness , vermin , and noisom smell : and that which is most to be admired , and never eye saw before , these being pricked with a needle , they yield bloody drops . and at the first spreading of this dreadful disease in poland , all that did cut off this horrible and snakie hair , lost their eyes , or the humour falling down upon others parts of the body , tortured them extreamly . it began first , not many years ago in poland , it is now entred into many parts of germany . and methinks ( sayes mr. bolton ) our monstrous fashionists , both male and female , the one for nourishing their horrid bushes of vainity , the other for their most unnatural and cursed cutting their hair , should every hour fear and tremble , left they bring it on their own heads , and amongst us in this kingdom . it is also worthy the noticing that tertullian hath to this purpose , in his book de cuitu ●ul . chap. . where having expostulated with christian women for their various vain dressings of the hair , he bespeaks them thus ; drive away thus bondage of busking from a free head ; in vain do you labour to appear thus dressed , in vain do ye make use of the most expert frizlers of hair , god commands you to be covered and vailed : i wish that i , must miserable man , may be priviledged to lift up my head , if it ▪ were but amongst the feet of the people of god , in that blessed day of christians exalting gladness , then will i see if ye will arise out of your graves with that varnish and paint of white and red , and with such a head ▪ dress ; and if the angels will carry you up so adorned and painted to meet christ in the clouds . and again ; cap. . these delights and toyes ( says he ) must be sheken off , with the softness and loosness whereof , the vertue and valour of faith may be weakned ▪ moreover , i know not if these hands that are accustomed to be surrounded with rings and bracelets , or such other ornaments , will indure to be benummed and stupified with the hardness of a chain : i know not if the legg , after the use of such fine ●●sesgarters , will suffer it self to be streightned and pinched into fetters ▪ or a pair of stocks : i am afraid that the neck , accustomed to chains of pearls and emeralds , will hardly admit of the two-handed sword : therefore , o blessed woman ! ( saith he ) let us meditate and dwell on the thoughts of hardship , and we shall not feel it , let us relinquish and abandon these delicacies and frolicks , and we shall not desire them ; let us stand ready armed to incounter all violent assaults , having nothing which we will be afraid to forego and part with : these , these are the stayes and ropes of the anchor of ou● hope . — let your eyes be painted with shamefastness and quietness of spirit fastning in your ears the word of god , and tying about your necks the yoke of christ , subject your head to your husbands , and so shall you be abundantly adorned and comly : let your hands be exercised with wool , let your feet keep at home , and be fixed in the house , and they will please much more , then if they were all in gold ; cloath your selves with the silk of goodness and vertue , with the fine linning of holiness , with the purpure of chastity ▪ and being after this fashion painted and adorned , ye will have god to be your lover , which notably agreeth with what the apostles say , tim. . v. . . in like manner also , that women odorn themselves in modest apparel , with shamefastness and sobriety , not with broidered hair , or gold , or pearls , or costly array : but ( which becometh women professing godliness ) with goodworks . pet , . ● . . especially . . . whose adorning , let it not be that outward adorning , of plaiting the hair , and of wearing of gold , or of putting on of apparrel . but let it be the hidden man of the heart , in that which is not corruptible , even the ornament of a meek and quiet spirit , which is in the sight of god of great price : for after this manner in the old time , the holy women also who trusted in god , adorned themselves , being in subjection unto their own husbands . see also tit. . v , . . next to what hath been said of dressing the body , somewhat may not inappositly be spoke to , annent dressing and decking of houses and beds , and annent houshold furniture or plenishing , wherein there may be an evil concupiscence and lust , and an inordinate affection ; our minds being often by a little thing kindled and set on fire : see to this purpose , prov. . . where that woman spoken of , hath first the attire of an whore , then , he faith , her bed is dressed , her ●epestry and curtains provided , incense and perfumes are in the chambers : so also beds of ivory are reproved , amos , . which are all used for entertaining the great lust of uncleanness ▪ which ordinarily hath these alluring extravegancies attending and waiting upon it . o! what provision do some make for the flesh , to fulfill the lusts thereof , & how careful caterers are they this way for their corruptions ? and certainly christians are not in their houses more then in their persons , left to live at random & without bounds , & folks no doubt may be unsutable to their stations , as much in the one as in the other . this excess may be also in the light and wanton manner of adorning houses and buildings with filthy and immodest paintings , picturs , and statues , and such like , which , with other things , is spoken of condemned , ezek. . . but withal , in what we have spoken in these excesses so incident even to professours , we would not have folks too rigidly to expone us , for we know that there are lawful recreations , nor are honesty and comliness in behaviour and apparel , blameable , but to be commended in their place ▪ neither would we have any think , that we suppose all such , who do the things above censured , to be incited to them from this principle of lust ; but for clearing of the matter further , it would be considered , , that we speak of these things as they are abused and particularly condemned in this church . . we would consider the end of the things themselves , as they have been at first sinfully introduced , whatever may be the innocent intention of a particulare user . . we would respect others , who may be offended and provoked to lust , by what an actor is not provoked with , and also may be sinfully tempted to the like from that example ▪ or if not so , yet may possibly be induced to judge them vain who walk so and so in apparel , light who dance , &c. which we would prevent and guard against . we would not only abstain from evil , but from all appearance of it ; now certainly all these things we have spoken of , look like ill , and may breed misconstructions in others , even possibly beyond our own mind and intention ; we may also consider the mind of very heathens in reference to these things , as also of fathers , councels , and the divines which are cited by rivet and martyr , on this command . the councel lado . can. . apud bals . hath these words , let christians , when they goe to marriages . abstain from dancing , but dine or sup , and another saith , nemo fre saltat sobrius nis● forte insanit ; no man almost danceth that is sober , unless perchance he be in a fit of distraction or madness ▪ neither doth davids or miriams dancing , being used by them as a part of worship in the occasions of extraordinary exultations , say any thing for the dancing that is now in use , as their songs of praise to god used in these their dancings abundantly shew : and beside , their dancings were not promiscuous , men with women , but men or women a part-beside , if the seeing of vain objects provoke to lust , the circumstances and incitements of dancing must do it much more ; and what men commonly say , take away the promiscuousness of dancing ▪ and it self will fall : it doth confirm this , that dancing is not pleaded for or delighted in , as it is a recreative motion , but as promiscuous with women , which beside the great provocation to lust spoken of , occasioneth that both much time and expense is bestowed on learning this which is attended with no profit . what we have said of these evils may also take in excess in sleeping , laziness , &c. to be seen in david , sam. . . and also vain curiosity , as well as lasciviousness in singing and playing ; too much whereof favours of wantonness and riotousness , as these words rom. . . are in their signification extended by some . now all these excesses spoken of , being opposite to sobriety and modesty , shame ▪ fasteness and gravity , must come in under wantonness , and what followeth , doth come in under intemperance . the scripture insisteth much in condemning the sin of intemperance , which we conceive doth mainly consist in gluttony and drunkenness ; and seeing these sins must belong to some one command ( although vertually and indirectly they break all ) we take them especially to be condemned here in this command , where temperance is commanded ; and therefore we shall find them in scripture mentioned with a special respect to the sin of uncleanness , expresly forbidden here : fulness of bread and gluttony is observed to have been sodoms , sin , and the rise and source of their filthiness , ezek. . . drunkenness is marked , especially as leading to this , prov. . . . therefore we choose to speak a word to these two evils here , which are in themselves so abominable , and yet , alas ! so frequent amongst those who are called christians . it is true , there is both in eating and drinking , respect to be had , . to nature , which in some requireth more , in some less : . to mens stations , where , as to the kind or quality ( as we said of cloaths ) there is more allowed to one then another : . to some occasions , wherein more freedom and hilarity is permitted then at other times , when more abstinency and a restraint upon these , even in themselves lawful pleasures , is extraordinarily called for , so that we cannot bound all persons , and at all times , with the same peremptory rules . there is also respect to be had to christian liberty , where , by gods goodness , men have allovvance to make use of these things , not only for necessity , but for refreshing also , and the vertue of temperance and sobriety ( as all other vertues ) doth not consist in an indivisible point , so that a man is to eat and drink so much , and neither less nor more , without any latitude ; the lord hath not so streightned the consciences of his people , but hath left bounds in sobriety , that we may come and go upon , providing these bounds be not exceeded . neither is every satisfaction or delight in meat or drink to be condemned ( seeing it is natural ) but such as degenerateth and becometh carnal . we would therefore inquire into the sinfulness thereof , and because there is a great affinity betwixt these two evils of gluttony and drunkenness , we may speak of them together for brevities sake . we suppose then , . that both gluttony and drunkenness are sinfull ; and that both in the use of meat and drink men may several wayes fail : the many prohibitions and commands that are in the word , for ordering us in the use of meat and drink , cor. . . vvhether therefore ye eat or drink , or whatsoever ye do , do all to the glory of god. rom. . . but put ye on the lord jesus christ , and make not provision for the flesh , to fulfil the lusts thereof . and rom. . . for meat , destroy not the work of god : all things indeed are pure , but is evil for that man who eateth with offence . prov. . ▪ . be not amongst wine-bibbers ; amongst ri●tus eaters of flesh . for the drunkard and the glutton shall come to poverty : and drowsiness shall clothe a man with rags , the many reproofs that there are for exceeding in both ; ezek. . . behold , this was the iniquity of thy sister sodom ; pride , fulness of bread and abundance of idleness was in her & in her daughters , neither did she strengthen the hand of the poor and needy , luke . . there was a certain rich man , which was clothed in purple and fine linnen , and fared sumptuously every day : with several other places . and the many sad judgments which have been inflicted , as well as threatned , for them : deut. . . and they shall say unto the elders of his city , this our son is stubborn , and rebellious , he will not obey our voice , he is a glutton , and a drunkard . prov. . . for the drunkard and ●he glutton shall come to poverty : and drowsiuess shall clothe a man with r●gs : with the desperate effects following on them , as prov. . v. , . vvho hath woe ? who hath sorrow ? who hath contentions ? who hath babbling ? who hath wounds without cause ? vvho hath redness of eyes ? at the last it bitteth like a serpent , and stingeth like an adder : &c. will put it out of question that they are not only sinful , but so in an high degree . yea , if we consider the ends for which god hath given us the use of these creatures ( which excess inverteth and marreth ) to wit , his honour , and the good of our selves and others ; the rules he hath given to regulate us in the use of them ; the holy frame he calleth for from us at all times ; the difference that should be betwixt his people and the men of the world in the use of these things ; we will find this excess in the use of these enjoyments to be sinful , and no less contrary to the holy nature and law of god , and to that holiness and sobriety that should be in a christian , then fornication and other uncleannesses are ; therefore there is no sin hath more woes pronounced by the holy ghost against it , then drunkenness ( a woe being ever almost joyned with it ) nor more shame attending it , so that of old drunkards drank in the night , thess . . as being ashamed of it ; thought now alas : many are drunk in the day , and some in the morning , and even such as are addicted to it , are with great difficulty recovered , prov. . ult . . we suppose also that these sins may be , and sometimes are , separated and divided , for one may be guilty of excess in meat or of gluttony , who may be free of drunkenness , and contrarily : it is the saying of a holy man , aug. lib. . confess . cap. . drunkenness , o lord , is far from me , but gluttony hath often prevailed over me . and therefore we are not here to account our selves free when both these ills cannot be charged on us ; it is often incident to men who think themselves sober to be much more watchful against drunkenness then gluttony ; yea , and usual for some to excite and put others much more on to exceed in eating then they dare do in drinking ; as if there were not that same hazard in the one that is in the other , and as if one and the same rule were not given for both . . we do also suppose that there is not one way only whereby men may become guilty of both these sins , but there are many wayes and also degrees thereof , and though all be not alike gross , yet all are sinful : therefore we would . . consider these evils in divers respects : then . lay down and fix some general limits , which we are not to pass : . instance some slighted particulars . for gluttony in general there is a latin verse , praepropere , laute , nimis , ard●nter studiose . in which five words there are five wayes of being guilty of it ; . by hasting , that is , desiring meat and drink before it be convenient ; thus eating and drinking in course , not for hunger or thirst , but for custome , good fellowship , carnal pleasure , &c. is gluttony , and is cursed by the holy ghost , eccles . . , . vvoe to thee , o land , &c. here drinking and eating are tyed to their seasons . . by delicacie in the kind or quality , as when meat and drink are excessive for costliness or fineness lavishly provided , as feasts very ordinarily are , prov. . . so of the rich glutton it is said , be faired delicately every day , luke . . . in the quantity , by too much , when eating is exceeded in , even to indisposition for the duties of our general christian , and of our particular callings , not to the strengthening us for them , eccles . . . . in the manner , viz. too ardently , when meat is desired with a sort of lust , prov. . . , . . in the preparing of meat , viz. studiously , that is when it is too riotously dressed , for pleasing mens carnal appetite and taste , or pallat , by the fineness of it , and othere curiosities of that kind more particularly , we may sin either in the exces● of meat and drink , when we go without just bounds ; or in the defect , which may as well marr the end , to wit , gods glory and our fitness for duty , as excess may : therefore doth paul exhort timothy to the use of a little wine , as needful for him . . consider the sin of gluttony in the matter of that which we eat and drink , thus some may fail , as was just now said , by too much daintiness in their fair , as well as too great a quantity : and again in the manner , wherein many are very sensual and carnal , as being much given to satisfie their appetites , which solomon speaketh of , prov. . . , . &c. so isa . . . . . consider it either in reference to a mans self , when he himself faileth , or consider it in reference to others , when he putteth them to eat or drink , and occasioneth their sin ; either of the wayes is sinful , and the last is particularly cursed , hab. . . although prophane men have often made , and do make a pastime of it ; and some others that would seem more sober , are but little troubled with it , and many seem by their practice to think they cannot make others welcome to their houses , unless they put them to exceed this way . . consider it in the act , and in the lust to it , even as there is fornication in the act and in the lust , so is there also drunkenness and gluttony ; and thus , as is said phil. . . the belly becometh a god , and mens great care is to satisfie it , matth. . . so to be given to wine , tim. . . and to look on it with delight , when it moveth it self aright in the cup , &c. is condemned , prov. , . . consider failing here morally , which is not sutable to a man , and which even a heathen will disallow , and failing spiritually , which is not sutable to a christian ; as when a mans eating and drinking is meerly governed by sensual , or at best only by physical injunctions and customary occasions , and not by christian directions , and is not levelled towards the great end , the glory of god , to which christians , even in eating and drinking , are obliged by divine precept to have a due regard . . we may consider these sins as in the act , or as in the effects ; the act is excessive use of meat and drink in it self , whether evil effects follow or not ; the effects are these which follow , either in distempering the man in himself , or making him fall out with others , the sin is properly in the act , ( though the sinfulness of the effects be not so diminished by their following on drunkenness as many suppose ) and there may be a sinful act , when there is no visible sinful effect in the mans carriage or distemper . hence isa . . . there is a woe denounced against those who are strong to mingle or drink strong drink ; the fault is not that they are strong , that is a property of nature ; nor is it that they were drunken , but that being strong to bear much without being distempered , they took on more , lippening or trusting to that , and so abusing their strength beyond the right end of it , and drinking more because they were strong , then they durst have done if they had been weaker . consider eating and drinking in their circumstances , and so sometimes meat and drink somewhat beyond ordinary , and chearfulness in the use of them , are allowable : sometimes again abstinencie is called for , and though no particular time be set for abstaining from meat and drink , or for fasting , but god hath left that to mens prudence ; yet it cannot be denyed but when one will at no time want dinner nor supper , that he may have the more time , and be in a better frame for praying , furthering of mortification , sympathy with josephs affliction , &c. there is no doubt but he will be found guilty of this sin : see isaiah , . . where some are cursed for killing oxen and sheep , eating flesh and drinking wine ; for certainly sometimes god calleth for a restraint upon the ( at other times lawful ) use of creature enjoyments . . eating and drinking may be considered as to the expences we bestow on what we eat and drink , and the affection we have to them , or delight in them , spoken of ; as also in respect of the time we spend on them . hence is the curse isa . . woo to them that rise early , and tarry long at strong drink ; much time spent this way , even when the grosser effects follow not , will bring a curse from god ; for he hath given time for other ends , and will have that no less tenderly minded then estate , health , or any other benefit ; and if we dare not spend , waste , or abuse these in eating or drinking for fear of sin , why should we take more liberty as to our precious time ? . consider eating and drinking as a mean seasonably made use of for its end , as strength , or health and the honour of god , or as an end it self , or without respect to another end ; and thus it is sinful , eccless . . . and the land is cursed that hath princes that keep not the bounds allowed ; which implyeth that the using of meat or drink , without respect to its end , and that in due season ( as god giveth all things , psal . . . and as we should pray for all things , matth. ) is a breach and excess . . consider eating and drinking , either as going the length of evil , or as having the appearance of evil , where either of these is , there is a breach , since we ought not only to abstain from evil , but from all appearances of it , thess . . . what hath been said agreeth both to sins of drinking and eating : we shall now give some general rules , the observing whereof will further discover the sins that are in the use of meat and drink , either in the excess or defect . the first is , we should look to a right end , both in eating and drinking , which is threefold : supream , eat and drink to the glory of god , saith the apostle , ● cor. . . thus we may sin either in the defect or excess , by disinabling our selves for any duty of his worship or , by not adverting to this end ; this rule therefore faith , we should be so swayed in quality , quantity , time , &c. of our eating and drinking , as we may most glorifie god. . subordinate , and so we ought to have a respect to others in all these ; hence it is that cor. . . rom. . . there is a woe to him that eateth with offence : thus by frequenting taverns , though we exceed not in drinking , we strengthen others to follow our example to a greater length ; or it giveth them occasion to misjudge and misconstruct us ; so also the using of unlawful enjoyments in a too carnal and joval a way , before carnal men give them occasion to think that we place some happiness in these things , as they do . . our own strengthening and refreshing is an end to be looked to in the use of meat and drink , and so when we weaken and indispose our selves by them , we sin , against this end . . consider the act it self of eating and drinking , if it be excessive for the kind of meat or drink , as too delicate , &c. or for the quantity , too much , or for the time that is spent , too long , &c. it is sinful . . consider the manner , if creature enjoyments be with delight sought for , or excessively delighted in , and folks become restless and anxious about them , matth. . . and too eager in pursuing these things , and too much taken up with them , so that the seeking after them marreth contentment and the quiet frame of the mind , then there is sinful excess . . consider the effects in diverse respects ; . in respect of a mans ●●●ward estate or family , and so a man sinneth when he eateth or drinketh beyond that which he may uphold , or his condition in the world will allow , and when his eating or drinking so , may make himself or his wife and children fast for it afterward , or to be much pinched . . in respect of his calling , if it divert a man from that , and marr the work in his hand , and make him break appointments set by him for finishing of other mens work , which he might other wayes have kept , and much more if it indispose him for speaking of , or doing that which concerneth his calling , it is then sure in the excess . . in reference to his body , if it be weakned , dulled , or indisposed by the excess of meat or drink : this is called isa . . . inflaming of them , and is not allowable . . look to it as it affecteth folks reason , and in less or more indisposeth them to conceive or judge of things aright ; much more when it raiseth a fury or madness , and maketh them as reasonless beasts in their carriage , it is excessive and to be eschewed no doubt . . look on it in reference to the spiritual duties of a mans christian calling , as of praying , reading , hearing , repenting , &c. the obligation to these dutis laying on alway , and our refreshments being in themselves midses to lead to the more chearful performance of them , when by them we become more indisposed for them , so as either to forbear them , or to be formal or drousie in them ; that is sure not good , but to be evited . . look to it in reference to the serious inward frame of the mind , which these should have who ought to walk alwayes with god , keep communion with him , and be filled with the spirit , whatsoever marreth that or obstructeth spiritul consolation , or is inconsistent with it , cannot certainly be good : hence ephes . . . to be filled with the spirit , is opposed to excess in wine or drunkenness , so that what is inconsistent with the one , may be understood as belonging to the other , and although this sensible joy of the spirit cannot be alwayes carried alongst , yet none should incapacitate themselves for keeping up with it . . look on it in reference to our corruptions and the promoving of mortification ; when it either marreth this , by dulling and weakning of the graces of the spirit , or indisposing for their exercise ; or strengthneth and provoketh the former , it cannot be but sinful , being a feeding of the flesh , a making of provision for the flesh , as if we fostered our corruptions of laziness , sensuality , and other lusts , when we feast our selves . . look on it with respect to its opposite , sobriety and temperance ; what is not sobriety , is excess , and contrarily ; and sobriety being not only no excess , but a denyed sober use of creatures , there must be excess when the mind , as well as the body , is not sober , in the use of these things , . look on it with respect to its end ( with which we began ) when it leadeth not to , and fitteth not for honouring of god , when it marreth our being useful to our relations and others , either by taking up our time , or spending our means that we cannot provide for them , and supply them or indisposeth us for duties , or hindereth a man from considering his own last end , thus it is sinfully excessive . . look on it in reference to death and christs second appearing , for certainly our frame and posture in every thing should be such as we may not be surprised with that : hence is christs warning , luke . . take head that ye be not overcharged with surfetting , gluttony , and drunkenness , and the cares of this life , and that day come upon you unawares : where he maketh not only the coming of the lord , an aw-band to keep from gross out-breaking into these sins ; but joyning them with the carts of the world , he sheweth that there may be , and oft is , an indisposition for that day even from the inward frame of the mind , occasioned by sensual inclinations and desires , when nothing doth outwardly appear . now put what hath been said to tryal , and ye will find that it is not only he who by surcharging himself staggereth , vomiteth , or hath no use of reason , who in scripture is accounted guilty of these evils ; but many more , as will be sadly evident when the lord cometh to count with them ; and if he should call many to this reckoning at the time of their eating or drinking , it would be a terrible surprisal to them : it is marked ( matth. . . ) as an evidence of the sensuality and security of the old world , that they continued eating and drinking , and knew not till the flood came ; and it is more terrible and sad what the lord saith afterward , so shall it be at the coming of the son of man. o! fear and think seriously of this when ye are at your cups , and after them , and do not imagin that you are never guilty , but when you are like to beasts void of reason ; for the scripture condemning drunkenness , comprehendeth under it all excess in drinking , and that which may indispose for going about what we are called to , though the exercise of our reason be not alwayes disturbed . neither to constitute drunkenness is it needful , that the person willingly and purposely intend drunkenness , it is enough that he willingly drink ( and his will cannot be simply forced ) although he be not desirous that these effects should follow ; for it is the act and not the effect which is properly the sin , as is said : if there were any thing of the fear of god , or sense of duty , or shame of dishonesty , there would not need many motives to disswade from these evils ; by committing of which most holy men have brought sad things on themselves , and occasioned sad curses to their children , as in noah and lot is clear ; and therefore their examples and falls are so far from being to be imitated , or made use of to diminish from the account men ought to have of the greatness of the guilt , as they often alas are , that they are set up as beacons to scare and fright from them . what sort of persons it doth worst become , is not easse to determine , it being unbecoming to every person , yea even beastly and against nature , men being by it not only put for a time from the exercise of their reason ( as it is in sleep ) but incapacitate to act it , and put in a contrary beastly fury . how unbecoming is it for old men , that should be examples to others in sobriety ? how unbecoming is it to young ●en , whose youth should be otherwayes exercised ? how unbecoming for mean men , who ought to be sober ? and how especialy unbecoming is it for men of place and reputation ? upon whom this sin bringeth disgrace , and particularly it is most unsutable for ministers to be given to drink , or to their appetite , to whom the lord tim. . and tit. . hath given special rules and directions in this matter ; but most of all in wom n it is abominable , and was and is so even amongst heathens ; in sum , whoredom , wine , and new wine , hosea . . take away the heart ; and men are unmanned and made effeminate by them , as was said ; yea , are transformed as it were into beasts ; of old , men were so ashamed of drunkenness , that such as were given to it , betook themselves ordinarily to the night ( though some indeed did rise early in the morning to follow strong drink , isa . . . ) and when folks will not keep at distance at the beginning from this sin of drunkenness , but will needs take a liberty and be chearfull in it , it prevaileth sadly over them , and maketh them inslaved beasts ere long to it , and they become bewitched with it , so that they can hardly begot free from the fascinations and inveiglements of it , prov. . v. last . if it be asked here , whether men or women , when health requireth vomiting , may not drink excessively for provoking to it , in place of physick ? answ . . that in some diseases there is more allowed of some sorts of drink then in health , cannot be denyed : yea , . a difference is to be put betwixt sorts of drinks ; some are not inebriating , that is , the drinking of a great quantity of them will not disturb the use of reason ; others are such that excess in them will not only indispose body and mind , but quite obstruct and remove the use of reason and judgement ; the first sort of drink ( which is more properly physical ) may lawfully be drunken ▪ but in no case is it lawful for a man to exceed in the use of that drink , which bringeth with it the disturbance of his reason ; the reason is because this is sinful in it self , and expresly against gods command , and defaceth his image in us ( which is in knowledge ) and is deregatory to it therefore is it still reckoned a proper fruit of the flesh , gal. . . and it secludeth from the kingdom of heaven , as well as fornication , theft . &c. and therefore can no mo●e be lawful under that pretext then the other are ; see cor. . . it is also opposed to ●n honest christian walk , and to the putting on of christ , rom. . , and that is alwayes true which we have rom. . . that ill is not to be done that good may come of it ; neither hath god made exception in drunkenness more then in fornication , for which some such pretexts will not be wanting with some to palliate that ●in ▪ again , this is not the proper end of drink to procure womit ( i mean the forementioned sort of drink ▪ which none ever read of as approved ▪ ) beside , it draweth along with it many other sins , who can tell but when they are in drunkenness , they may blaspheme , curse , commit adultery , murther or such like ? should they then actively remove the use of their reason by a practise which may be inductive to such abominations ? yea may not death then come ? and should it not alwayes be looked for ? and what a posture would a man be in , when in such a case , to meet death ? moreover the distemper that followeth such drinking is not such as followeth physick , which doth only make sick or indispose the body , and what influence it hath on the brain and reason , is but accidental and indirect , but it is otherwayes with that distemper that followeth drunkenness , which putteth the person in such a sort of fury and distraction that the carnal , unrenewed part doth most frequently get great advantage by it . if it be asked further , what is to be accounted of these actions , which are committed in drunkenness ? answ . somewhat was said of this on this on the first command ; but further we say , . drunkenness being a voluntary act ▪ it cannot excuse , but maketh the person doubly guilty , . by making the man guilty of such an act , ▪ by drawing on that incapacity on himself , whereby he disposed himself for that and many more : in this respect the person committing murther ▪ or sinning otherwayes , in drunkenness is more guilty then another , who not being in drink committeth the same sin , because two sins concur in him ▪ and not in the other : and therefore . although the murther , swearing , &c. of one that is fresh is more gross murther and swearing , &c. in another respect because it is more immediately from the exercise of deliberation and choice , and that on this ground drunkenness may in part extenuate the resolute pertinaciousness of the fact , yet it aggredgeth guilt upon the person on the former account . it was once answered by one , who being desired to spare a person that had committed murther in drunkenness , and to impute it to his wine : that he should so do , but he would bang up the flagon wherein the wine was ; and seeing the man made himself so , his punishment was just , for had he not been the flagon of that wine , that sin might have been prevented . let me touch on some particular ills , which it is possible are more abounding and less looked to then beastly drunkenness , yet hateful to god ; and take not i pray the mentioning of them ill , for they will by unstrained consequence follow to be condemned by the former rules . the . is the liberty that is taken by all sorts of persons in respect of meat ; as if only appetite or lust where their rule , which may be seen in that excessive and superfluous vanity which is in feasting , wherein that is sensually spent , which might be usefully imployed , and often they that are most prodigal and profuse that way , are least in charity ; and if they may pamper their own flesh , or get the name of goodfellows and good house-keepers , though it be to such as have no need , and though there be nothing or very little allowed for the supply of the necessities of the saints , or of others , and much more with held that way then is meet , yet they think all is well . . there is your tipling , though ye drink not drunk , your four hours ( as ye call them ) this drinking , as ordinarily used , is certainly not for strength , and therefore as is clear , eccles . . . . by the opposition there , it must be for drunkenness . if many men were put to search in this particular , it would be found that there is more expended on these in the year , then is bestowed in charitable uses ; more time taken up in them , then in religious duties , and more inclination to attend them , then to hear sermons ; men cannot come abroad for this end , they cannot shift their business without hurt , but for their company they can do both : prov. . . . who hath woe ? who hath sorrow ? who hath contentions ? who hath babbling ? who hath wounds without cause ? who hath redness of eyes ? they that tarry long at the wine , they that go to seek mixt wine . here you see who are the persons that have a woe and gods curse on them , and other inconveniencies ; are they not the tiplers , even they that tarry long at the strong drink ? drink how much or how little they will ? isa . woe unto them that are mighty to drink wine , and men of strength to mingle strong drink . certainly god hath made man , and given him time for another end then that , and hath not for that end given his creatures to men to be thus abused , this cannot be eating or drinking in due season , and i am perswaded it is not for necessity , for our own health , for the edification of others , or for the glory of god. what then can be said for it ? that it helpeth to pass the time ( which is pretended by many as an excuse ) is a part of its guilt and just accusation , for it maketh the time to be lost , which ought to be more thriftily and carefully spent ; and what chearfulness it is accompanied with is often carnal ▪ when is their spiritual discourse , and what may be edifying , and minister grace to the hearers at such meetings ? when do ye pray for the sanctifyed use of that time ▪ fellow ship or drink ? if at all it is but seldom ; many a cursed four-hours is taken by some , though all gods creatures be good , being sanctified by the word and prayer : be exhorted therefore to forbear this ▪ especially ye who have place in government , either civil or ecclesiastick ; do not ye make others to offend with your example , nor strengthen these in their wickedness ( to whom ye should be examples of good ) incouraging them to go in and drink drunk in taverns or ale houses , when they see you go in to tiple : it is a shame to ●ear what drunkenness of this sort is to be found even amongst young men , and others from whom we would least expect it ▪ . there is your drinking at bargains making so frequently , without respect to , the end wherefore drink was appointed & given , as i● ye were to honour drinking as a help to you in your bargains , although this evil be now alas epidemick ; and hardly will a man that hath much business get it at all times shunned , considering the humours of others he dealeth with , yet certainly if ye would all set to it there would be no great difficulty of reforming it , but if some begin not , how shall it be done ? it is an uncouth and strange thing , and even unnatural , that neither a mans appetite , nor his health , nor the time of the day , nor his ordinary dyet shall be the reason or occasion of a mans drinking , or the rule whereby to try the convenient when or season of it ▪ but when ever a man shall make such or such a bargain with me , or pay me for , or get payment from me of , such and such things , that must be the rule of my eating and drinking , what beast will be thus dealt with ? o how many irrational , and almost infr● brutal practises are amongst us ? . there is drinking of healths , and constraining a pledging ( as it is called ) of them , and thus by this means , forcing , or tempting , or occasioning ( although it be willingly done by them ) drinking in others ; this is one of the highest provocations in drunkenness , and a dreadful perverting of the end for which god hath given meat and drink , neither health nor necessity calling to it : for . this hath the woe appropriated to it that is pronounced hab. , . wo● to him that giveth his neighbour drink ; this is a great incitement and provocation to drinking , and how many times hath it occasioned drunkenness ? again , . whereas every mans own appetite should rule his drinking , this maketh one man prescribe the quantity and quality to others , and so one man , or several men , drinketh by the measure , will , and appetite of another ; which is unreasonable , it being contrary to nature that men should drink all at one time , and precisely so much , and of such drink . this even in abasuerus his feast . esther . . was forbidden ▪ beside what can be the use of drinking of healths ? it cannot be the health of another whom we respect , because that is to be expected in the approved way of prayer , which is the mean that christians ought to keep fellowship in for the health one of another , and we suppose they are readiest to drink healths who are least in prayer for such whom they pretend to respect . it was a notable saying of a great man ( solicited belike to drink the kings health ) by your leave i will pray for the kings health , and drink for my own : and certainly whatever it be in it self , yet the many ill consequents which have followed the drinking of healths , the many drunkennesses and quarrellings occasioned by it , the resentments that men will have if they seem to be slighted ( as they account it ) either when they are drinking themselves , or when their name is mentioned in the health to be drunk , do manifest that they who use it , esteem more to be in that way of drinking then in any other , and so alledge that if a man drink not as much as they , he respecteth them not . again , men in company drinking healths , either take drink when it is necessary ( and in that case , healths are but for the fashion ) and do not press it on others , and even thus , though it be indifferent like , yet considering the abuse which hath been of it , the offence that may flow from the maintaining of it , and that it often proveth the rise of more , and giveth occasion to others to follow it more , and to hold it on ( even beyond the intention of the first inventer or proposer ▪ ) it is much more safe to forbear ; or they drink unnecessarily and press it on others , and thus it is abominable . see what the fathers think of this in mr. bolton's directions for comfortable walking with god. if we look narrowly into the thing it self ( although custome when it is inveterate weakneth us in the right uptaking of things , yet ) it will probably be found to have arisen from heathenish idolaters , who used libamen jovi , baccho , &c. and if it be supposed to help the health of others , that cannot be expected from god , who hath given no such promise , it must therefore be from the devil ; it was called by the heathens , phiala jovis , drinking of healths being among them as a piece of drink ▪ offering or sacrifice to their idols on the behalf of those they mentioned in their drinking , or whose health they drank ; and it is certain there is no vestige of it in christianity , nor any reason for it , and experience cleareth that many grow in a sort superstitious in the use of it , as if the refusing such a thing were a prejudice or indignity to the person mentioned , and that the devil hath made use of it as a rower to convey in much drunkenness into the world ; we think it therefore absolutely safest to forbear it , and we are sure there is no hazard here ; see ambros . de ●le● & jejunio , cap. . & . august . de temp . ser . ▪ . basil . in epist . ad cor. ser . . cartwright's confession . to this same purpose these old latin lines are worthy the noticing una salus sanis nullam pot●re salutem , non est in pot● vera s●lute salus ▪ which may be thus englished ; to drink no healths for whole men , good health is , in drinking healths we real health do miss ▪ we suppose that a kindly motion towards a person that is present when one drinketh to him , may be differenced from this yea , and taking occasion also to remember others that are absent ; for our eating and drinking together , being that wherein our familiarity and freedom one with another venteth it self , to have some signs or occasions of testifying our kindness to , and remembrance of , those whom we respect , will not be unsuitable , . there is your drinking at the birth of children , and that not only , or so much , at their christning or baptism ( whereat as appeareth by the example of circumcision , somewhat may be allowed in christian hilarity ) as in after visits , so long as the woman is in child ▪ bed , or doth lye in , so that none can see her though it were many in one day , but she and they must now drink , and then again drink ; o what a debauched time is i● to many ? that while they are lying ▪ and while god calleth them to be otherwayes ▪ imployed , they should be entertained with tippling ; and it is a sad matter● that though it be both a burthen to the receiver ▪ and expence to the giver yet neither of them will stand in the way of it ▪ but both will concur : indeed , where women in that condition are in strait we would allow in that case to give them some drink , or rather to furnish them with money to provide it , but when there is no want , but rather superfluity to add more , what is that but to keep up a fashion or our own supposed credit ? this is not the end for which these creatures are given , nor is this the fellowship that christians ought to have one with another seeing therefore there is in this custome both sin in abuse of time , and of meat and drink in a high degree ; and seeing there is in it also shame , that men and women shall let others furnish them as though they were poor , or do them a favour in buying drink for them ( when their necessity is provided ) as though they loved to drink and tipple : and seeing withal there is often damage here , and much money foolishly spent , &c. to the hurt of many , we would intreat you to for bear this also ▪ and except such of you as are poor and stand in need of drink , we would have none of you suffer any stranger , or other then your selves to bring in drink to your houses , but rather set your selves to be christians in your fellowship ; and i suppose also , that fewer visits in that case would sute better , and would be much more comfortable and advantagious to the sick party . . there is your drinking at lick-wakes or dergies ( as ye call them ( after the death , and also after the burial of friends or neighbours , as if that gave a call , and made a rendezvous to drink . certainly if drunkenness and tippling be unsutable at any time , much more on such an occasion is it so , even most unsutable ▪ is this the way to be made christianly , to mind your own approaching death , and to be prepared for it ? is it not rather to make the house of mourning a house of feasting ▪ and to forget the end of all living , which the living should lay to heart ? is this to bear burthen with a smitten family wherein one is dead , to come and burthen them , and table your selves in their house ? will this fit them who are alive to get the right use of the stroak , to be disturbed by providing such and such meat , drink , servants for you : when it is like that thus , praying comes to be neglected , and heaviness swallowed up in this heathenish way of drinking away care and thought ; certainly if the parties be sad that sort of fellowship is not fit at all , and proper , if they be in hazard to take no impression of the rod , this stumbleth them , and quite driveth it away : o heathenish , hateful and abominable practise ! and where was it ever seen that frequent company at such a time , and such company , proved useful ? yea , often it hath been followed with abuse and many sad consequents : and is the dreg of old superstious popery not fully removed out of the hearts of some . if what we have said be truth , viz. that eating and drinking should be in season for strength , as it is eccles . . . : and for the honour of god ▪ we are perswaded that it contradicteth all these evils , as unbecoming christians : and therefore if the truth of god , or your own credit and esteem have place with you , let these things be forborn and abandoned ; are we laying heavy burthens on you ? doth not this way proposed by us , look both more christian and more civil ▪ like , and if in such outward things that are hurtful to your selves , and none can say but the reforming of them is some way in your power . if in such things ▪ i say , we prevail not with you , wherein shall we prevail ▪ are there any who come to deaths dote but these things are loathsome to them , and their conscience cryeth out on them ▪ and therefore seeing we say nothing but what your conscience will confirm , let us prevail with you so far as to procure a reformation of these evils that are so hurtful to your selves , and dishonourable to god. . there is one thing more whereof i shall speak but a word : i supose the excessive number of tavernskeepers , vintners , and hostlers cannot but be a breach of this command , and an occasion , if not a cause of intemperancy in drink , for such a number cannnt be supposed to be necessary for mans lawful use ; it must therefore be to provoke to the abuse of the creatures ; and this imployment is now become so common , that he who is desperate of any other way of living , will betake himself to this shift ▪ and readily such fall under that woe pronounced hab. . against those who hold drink to others : take heed to this ye who take this calling on you ▪ it is lawful in it self i grant , but often it is made unlawful , and such as are in it become often partakers of many sins committed in their houses , which for their own particulare advantage they overlook , and particularly of the sin of uncleanness and whoredom , debauched drunkards being ordinarily vile and lascivious persons ; you ought therefore to discountenance night ▪ drinkers especiall , by refusing to give them what they call for , as you would not make your selves partakers of their sins . from what hath been said it doth appear how base and unbeseeming christians these spoken of drinkings and tipplings are , which are of that nature , that we can neither in faith pray for , nor promise our selves a blessing upon them from god , they being neither in season nor for a right end : and no doubt when the lord cometh , such as have been given to these sins , will wish they had been other wayes exercised . — thus much for this seventh command . the eighth command . exodus . . thou shalt not steal . vve come now to consider this eight command , thou shalt not steal : in the former the lord restrained the lust of the flesh , and mens abusing of their bodies . in this he regulateth them in the use of their riches and estates , and setteth bounds to the lust of the eye , and the covetousness of the heart . the scope of the command in general is , to regulate us in reference to the outward estate of our selves and others , that we fail not either in wronging , or in ordinate and excessive profiting them or our selves : and miscarriages of this nature are comprehended under this of stealing , to make them the more odious . from the general scope of the command we may see , . that the lord alloweth property amongest his people , otherwayes there could be no stealing . . that men have not liberty to manage these things of the world according to their meer pleasur and arbitrement , but there are rules set to them , by which they are to be governed in reference to them ▪ and there is religion in buying and selling , and such like , as well as there is in praying and hearing the word , though the things be of a different nature . for opening the command , consider . the sin forbidden , stealing , with the positive duty comprehended under it ▪ . consider its extent as to the kinds ; of theft : consider how theft may be said to be committed : . you may consider more , particularly some particular sins prohibited , and duties commanded , and questions that may be moved concerning them , as about charity or giving al●● usuray , making of bargains or contracts , pursuing of iches . &c. the sume of this command we may gather from ephes . . . let him that stole steal no more , but rather let him labour , working with his bands the thing which is good , that be may have to give to him that needeth . thess . . . that no man go beyond and defraud his brother in any matter ; because that the lord is the avenger of all such , as we also have forewarned you and testified . lev. . . . . ye shall not steal , neither deal falsly , neither lie one to another , — thou shalt not defraud thy neighbour , neither rob him ? the wages of him that is hired shalt not abide with the● all night ●ntill the morning . — ye shall do no unright●o●s●●s● in judgment , in 〈…〉 in weight or in measure , just ballances , just weights , a just ep●a● , and ● just ●ine shall ye have : i am the lord your god which brought you out of the land of egypt . theft is most strictly defined to be the taking away of that which i● anothers , ●e not knowing it , and that to his ●urt ; but more generally we take it to be any inordinatnese in referance to riches , either by wronging our neighbour , or profiting our selves , and that whether it be in the attaining , retaining , or using of them ▪ this , thought in few words , yet comprehendeth m●ch . . then we call that inordinateness , when men mistaking the right end for which and the golden mediocrity according to which riches are to be employed ; they do fail either in the excess , by transgressing the just bounds , or in the defect ; or making use of wrong midesses for attaining the end : hence the love of mo●ey or of riches being the root of all evil , becometh idolatry , when riches are made the ●ltimate end , and pursued and made use of only to satisfie the lust of the eye ; or when this love of money is made subservient to some other lust , as to the pride of life , thus the love of money is inordinate as to its end , when it is for an end without and beyond that which is convenient for us . . we may be inordinate by our being too vehement in our desires after riches so that we will be rich , as it is tim. . . we resolve it , and must be so by any means , as it were : which is most dangerous , and by being desirous of too much , keeping no proportionable measure , but being sometimes in the excess , spending ou● time in seeking more then is convenient , sometimes in the defect , trifling away much time in the lazy , careless , and negligent pursuit of what is convenient . there may be inordinateness in the mide●●e● made use of for attaining or retaining riches either by an unlawful way of conquest simply , or by that which is such in some respects ; as by unlawful callings and such like : all which unlawful wayes may be reduced to these three , ●apina , furtu●● , and turpe ●●cru● , rapin● , theft , and fi●thy iuer● ; of which more afterward . again , this inordinateness we say is when either our neighbours estate , or our own , is wronged ▪ his may be wronged when ours is not advantaged ; as by destro●ing , firing , and the like , out of hatred and ma●i●● ; yea , it may be wronged by our negligence , when possibly he and our selves are both wronged , yet this is condemned in scripture ; and exod. . . & sequent ▪ the lord provideth laws annent it . it may be also in reference to the profiting our selves or our neighbour , or bettering of our own estate or his , there is no doubt inordinateness in getting ; keeping , and using that which belongs to us or to our neighbour , as when we get it without right , or its due price by anothers folly or negligence , &c. to proceed a little , we shall consider the sin forbidden in this command , as drawn to these three forementioned heads , r●pin● , furturn , turpe lu●ru● , r●pine incl●deth violence of all sorts , both by land , and that either by more petty parties , as robbers , plunderers , &c. or such as are more strong and able to carry their point , as conquer●rs , general● of armi●s , &c. medling with that which is not theirs , which is robbery in the lords account , hab. . . and by sea , this is called paracy : it was a true and sharp answer which a pirate did give to alexander ( as is recorded ) who being taken by him , and asked , how he could or durst live that way ; replyed , he did only what he himself did ; save that alexander ●ereft ●en of kingdoms , ●e but of a little of their means : be with more strength on the land followed his point , be with les● upon the sea , of which piracy , whether caping or robbing poor innocent sea ▪ faring ▪ mens goods , as it is now used by many , i wish all capers and their confederates in all christian kingdoms and common-wealths , would seriously consider , and would to this purpose take notice of what the eminently learned gro●ius saith in his book de jure belli & pacit , lib. . cap. . s●ct . . but more especially sect . . where he doth with much reason ( whereof he was a great master ) and religion , assert . that when justice , strictly so called , is not hurt , yet a man ●ay sin against that duty which consists in the loving of others , and more especially what the christian law perscribes ( which yet here is only corr●b●rative of the moral law , that perfect and perpetually binding rule of life and manners ) so that if it be manifest that such caping , robbing , or spoyling , will chiefly hurt and indammage , not the whole body or generality of the enemies , or of the king , or such as are of themselves guilty ; but the innocent , and that in such a measure ▪ as will thrust them into the very greatest calamities and miseries ; wherein to cast even such as are our private and proper debtors , were a merciless and cruel act : but if to all this it be added , that such spoyling or robbing is found to be of no considerable moment or importance , neither to put an end to the war , nor to cut short and consume the publick and main force of the enemy ▪ then , and in that case , such gain ought to be accounted unworthy of a morally good man , and more especially of a christian , as being mad only of the calamity of the times . on which account plutarch blames crassus , that he had made purchase of the most part of his riches by robbing & spoyling in times of fire and sword , looking on the calamities of the times he lived in , as his greatest gain , grot , annot , ad idem illud cap. . whatever will be said for pressed men and other subjects who on the express call of the magistrate go to sea fights , their non-obligation to inquire narrowly and scrupulously into the justness of the war , when it doth not appear to them unjust ▪ yet unquestionably such persons as go a caping and their compartners , for a share of the gain , are obliged to a strict and accurate examination of the justness of the war , since they willingly offer themselves to such work , yea , seek for access to it as a special favour and priviledge ; which they may let alone if they please , and so in this case , ought , on the least scruple or ground of haesitation , to let it alone ; and if they go on , and seek not satisfaction to their consciences to the yondmost annent the justness of it , they make themselves as guilty in their station as the prince , state , or common-wealth do , who ingage in an unjust war ; since whatever is not done in faith and from a perswasion of the warrantableness thereof is sin : and thought a war were uncontravertibly just , yet grotius his grounds before laid down , would be considered , by such especially , who out of a covetous homour & desire to make gain , though under the silly pretext of weakning the enemy , the least thing ordinarily intended by them , ingage themselves in this course , which not only crusheth many poor innocents , but is also often waited with bloodshed , and taking of mens lives ; who ( it will not it seems be readily denyed ) may defend themselves and their goods , the means of the livelyhood of themselves and their families , won with much toyl and hazard ; and if they may endavour the preservation of these goods , and defend themselves against such as would spoil & bereave them of them , then it 's worthy of very grave consideration , if in this case the assailants wounding , mutilating , or killing poor private men , quietly following their callings for their bread , in their own lawful ( at least hitherto in this so circumstantiated case by grotius , not judged and determined unlawful ) defence , will be found altogether free ( especially if the justness of the war be doubtful , or not conscientiously inquired into ) of murther : and if the aggressors themselves should be wounded or killed by these defendants , whether they will be without all culpable accession to their own self murther ; and so whether they will not be involved in the guilt , not only of the breach of this eighth , but also of the sixth command : and whether goods and an estate acquired or increased by such means , may be brooked and possessed with solid peace , and with the well-grounded expectation of gods blessing , which maketh rich , and addeth no sorrow therewith : this , i say , calls for grave consideration . beside that , it hath been observed , that such courses have sometimes not only made these estates that were acquired by them , quickly to melt away , but also to have been a moth in the estates for the time bettered by them . observable : and not altogether aliene from this matter , is that christian and grave act made against prize-goods in the town-councel of edenburgh , the head city of this kingdom , in great mr. knox his dayes ( as one blessed fruit of the gospel amongst many others ) may . an. dom. . the very year after the publick establishment of the reformed protestant religion in scotland . the tenure where of follows : it is ordained that no man within this burgh buy any prize-goods , under the pain of tinzel of his freedom for ever , and punishment at the will of the civil magistrate , it being contrary to a good conscience , and that we are bound to deal with every christian brother as we would wish to be dealt with , & the goods not to be sold by any godly man within this burgh . this rapine , again , having a sort of pretext , becometh oppression , when a man by power , favour , or such like , outreacheth and goeth beyond his title , and indamageth the party with which he contendeth more then his right or title would warrant him to do ; & this may be in great men over their inferious , as masters over servants , of landlords over tenants , of magistrates over people or subjects ; and in all these , who any way make use of greatness to distress others , or thrust at them , either to make them quit a right they have , or by retaining from them what is their due or , by exacting them by their title what is really prejudicial to the others property , even though by oppression the person be made willing to condescend . thus also over-powering of others in law suits and courts , and making use of monyen to bear them down in their right , is interpreted by god as oppression . for the second , to wit , theft , more properly it looketh to all wayes , whereby , without pretext of violence , another is wronged : this is again divided in four . . if it be a wrong done to a common-wealth , it is called peculatus , which in a large acceptation includeth not only private men , or magistrates , stealing or robbing the publick treasure , but also collectors , questors , and others that are in such like offices , who , when they intervert what belongeth to publick use , become guilty ; and proportionably all such as are intrusted with the keeping and distributing of what belongeth to corporations and societies , and do intervert it , as judas did in some respect , when he interverted what was committed to his keeping for uses not allowed , and therefore he is called a thief , though his crime was also sacriledge . . as it respecteth any thing appointed for pious uses , so it is called sacriledge ; see lev. . . mal. . . acts . , . and though now we have nothing that is holy by such a consecration , yet what is appointed by gods warrant for holy uses , cannot without sin be interverted ; such are churches or houses built for gods worship , stipends for maintaining of his ministers and ordinances , because these belong to the church , as the other do to the common-wealth ; such also are the poors money , collections , &c. for if their be an appropriation of these things for that use , then why should that property be incroached on , more then other properties ? and if any should say these are the magistrates gift , and he may use them as he pleaseth ? answ . i am not speaking now of what power the magistrate may have in an extraordinary case of necessity , there being no doubt times , when particular mens property will not have place , but ought to cede to the publick good ; but in ordinary cases , i say , that the right which the church hath in them , for these formentioned uses or ends , is no less then any private mans in his own particular estate ; beside that , they are indeed given unto god : and therefore it is not in the magistrates power to make what use of these he pleaseth , neither is it at his option to appoint them , and maintain and keep them up , or not , as he pleaseth , but it is his duty , and that which is required of him to do so , as he would be found faithful in the discharge of his office. . there is a gross kind of theft in men-stealing , not so much used now , as of old , when there were slaves , of which men made advantage : this may be also in taking or inticing away of another man or womans servant , to their masters or mistress prejudice , which is clear theft , though often practised , and by many , little regarded : as likewise in seducing of children to a false religion , to a bad marriage , to evil company , to drinking , whoring robbing , &c. to run away from their parents out of the country , without a just and necessary cause , &c. this is condemned in the law , and tim. . . the . sort is single theft , or the wronging of a man in his private and personal estate ▪ as when a mans money , cloaths , houshold-furniture , corn , horses , cows , sheep , merchant-wares , books , working-tools , &c. are stolen , and privily taken from him . and here do come in the general heads of that theft formerly mentioned . turpe lucrum , or filthy lucre , is that gain which is acquired either by simply unlawful , or by dishonest , unworthy , and base wayes and means : as , . by niggardliness , when a man seeks to make great gain of the very least and smallest things , who useth to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or cuminibilis , that is , so miserable a wretch , and so base a niggard , that he would cut a cumin-seed and sell it . . by taking too largely and greedily when gifts are going , whether to the prejudice of the giver , or of others standing in no less , or in more need , and of no less , or it may be , of greater deserving , thereby incapacitating him to give to them . . by a mans prostituting of himself , without all necessity , only to win the world , to base offices and imployments , disgracing his station , as for great men to turn to such , whereby they eat as it were the meat out of the mouths of poor men , who have all their dayes been bred up in , and followed such imployments ' for ministers of the gospel , in a peaceable state of the church , and without any necessity , to turn to , and deal in worldly trades ; or in a time of trouble to betake themselves to the very basest of them , when others would do as well , or well enough for their necessary maintenance . . by vice and villany , as for gain to play the whore , to be a pimp or pander , to keep a stew or bawdy-house to forswear or bear false witness , willingly to sell drink till men drink to excess and be drunk , and to allure and sollicit them to it , if the drink may but so go away , and bring some advantage to the vintner , &c. . by squeezing , under colour of law , as by biting usury , forging of writs , by moyen and buds prevailing in law to dwang a man from his right , for a man to buy pleas , to deal in broken , crazed , or incumbered estates that he hath no thing to do with , on design to make gain by defrauding creditors , or forcing them for his own advantage to hurtful compositions , &c. . by excessive , immoderate and hurtful travel and pains to win a ●ery little and inconsiderable thing , and it may be without all necessity too . . by robbery and murther : prov. . from v. . to . . by spoiling the dead , riffling tombs , taking offerings or linnings , &c. . by carding , dicing , and stage-playing : and making conquest and gain by any other dishonest or crooked mean. thus we have hinted the first distribution of inordinateness in inquiring into rapine , theft , and unlawful or filthy gain . consider it again , . as it wrongeth others only , or as it profiteth us also : . as being direct theft , or as being under pretext of law : . as by acquiring donations , or by mutual contracts or bargains : . when it is in respect of our selves , or others " . when it is in attaining , and then it is called avaritia , avarice ; when in retaining , then it is tenacitas , tenacity , niggardliness , and sordid parcimony , in not spending with such a sutable proportionableness as is requsite , or not giving back what is unjustly purchased , or taken from any man , by false accusation or otherwayes , called restitution , whereof zacheus speaketh ▪ luk . . when it is by an ill imployment , as playing , gaming . &c. or by the abuse of a lawful calling : . as it profusely wasteth what we have , and spoileth others of what we should bestow on them ▪ or as it holdeth in more then is meet , and so spoileth our selves of that comfort we might have in our estates , the one is by prodigality , the other by sordid parcimony , as we have said ; see prov. . . . as the wrong may be done at first through ignorance , or continued in after folks come to the knowledge of it in which case the thing is to be restored , and the amends is to be made ▪ as is clear lev. . . . and in abimelec●s dealing with abrahams wife , whom , after he knew to be his wife , he did restore again untouched . o! how doth mens addictedness to creatures make them find out many inventions to satisfie their lust with them ▪ hence is this command so broad , that it is difficult to speak of it in all its particulars . in further prosecuting whereof , we shall not astrict our selves to so precise a method , but endeavour to lay down the direct breaches of it by which the positive part , and these duties that are required , will be the more easily discernable . consider then its breach , . as it wrongeth others ; . as it wrongeth our selves ; . as it wrongfully seeketh to benefit our selves , or better our own estate . as to the first , consider it first in the quantity , it is theft whether the matter be in little or much , if so be it be a real wronging of others in that which is theirs , even as a lye is a lye in any matter , in great things as well as lesser , and this theft in little or much will seclude from the kingdom of god , cor. , . and as drunkenness may be in drink , that is , not the very greatest quantity of drink , nor in the finest drink , so may theft be in little or course things , consider . as it looketh not only to the hand , but to the heart also , even as adultery and murther do ; it is a piece of the evil treasure that christ faith is in the heart , matth. . . and ▪ . . . it may be sometimes , when he that committeth it , knoweth it not , but supponeth such a thing to be just and due to him , as when he useth not means to know , and when he knoweth , doth not restore it . . it is sometimes wholly so carried , as that he who is wronged , knoweth nothing of it ; as when ( for instance ) such a right that would clear him in his business is to his prejudice kept up , and he made to believe that he hath no such right , although he quarrel it not , yet it is theft before god. . it is direct , when though one knoweth such a thing to be anothers , yet he will needs have it . . it is less or more , as there is a seeming necessity , or none at all in the person stealing ; for if the thing be indeed necessary for life , it is not theft ; so also if the thing have a general and common allowance among men for its warrant , it is not theft , thus the disciples plucked the ears of corn , which was not theirs , and yet were not thieves : the sin is gross , when in holy things , or publick things , or when things are taken with violence and hazard of life , blood , &c. or when there is great prejudice following it to our neighbour , or when it is more frequently gone about , or when it is under trust , &c. . it is in contracts or bargains to our neighbours prejudice ; as by too close sticking to clauses of writs , beyond , it may be , the intention of the makers , and when there is some pretext of law , this is against the end of writs and law. . it is in buying or selling ; and so , . we fail in the end , when we mind our own good only , without any regard to our neighbours ; . in the matter , when the thing is not good that is sold ; as the refuse of wheat that is spoken of , amos . . so when ye sell a thing for better then it is , or in buying , will needs make a thing worse then it is , or pay the price in base money , you are guilty of theft : . when the measure or weight is scarce , and not so much as it should be ; see amos . . in the manner , when the buyer dispraiseth any thing below , and the seller commendeth it beyond and above its worth , prov. . it is naught saith the buyer , &c. which although in some degree it be inevitable , yet no doubt , when on either hand it is wittingly and designedly done , it is a fault . . it may be committed in the matter of just debts ; as , . when nothing is payed ; . when a part is only payed ; . when payment is made out of time , which prejudiceth them we owe to , as much as if we kept a part back ; . when means are used to get what we owe diminished ; . by dwanging and constraining a man to quit some part of it ; . by dealing indirectly to get some-thing down of the sum which we owe . it is committed when advantage is taken of anothers necessity , and so . when they are constrained to sell cheaper , then without loss they can ; . when we sell dearer to our neighbour , because we see he must have it ; . when neighbour , because we see he must have it ; . when one is forced to unreasonable tearms , because he must have money ; dealings of this nature are like to that , to fell the poor for a pair of shooes , which is reproved micah . . , . . and is a gross theft . it is true , in some cases , as for instance , when others would not buy such things , and we need them not our selves , neither would buy them , were it not for our neighbours good , and if they be not so useful for us , an abatement in such a case may be lawfully sought . . it may be by law-suits , even when law seemeth to side with folks , summum jus , being often , summa injuria ; as . by putting folks needlesly to sue for their own , or by our seeking what is not ours ; . by bearing through a business to the prejudice of another , upon a title of law beyond equity ; the first is condemned . cor. . . &c. the second in job . . if i have list up my hand against the fatherless ( saith job ) when i saw my help in the gate ; see also to this purpose prov. . . . . there is a breach of it by wronging our neighbour under trust ( which is a high degree of theft ) as . by giving advice to his prejudice , when he lipneth to , and confideth in our counsel ; . when advocates are not faithful ; . when partners in trade and bargainings are not faithful one to another ; . when servants , factors , treasurers , ●tc . are not faithful , who , as joseph , have all committed to them , and like the unjust steward , can count up or down fifty for eighty , and eighty for fifty ; . especially here fail tutors of orphans and fatherless children , who having these committed to their trust , make it their work to prey upon their estates , if they can but do it handsomly , and without observation , this is theft , robbery , oppression , and deceitful dealing , in the highest degree . . there is a breach of it by bribery , when judges suffer themselves to receive gifts , presents , buds or bribes , whether to the perverting of judgment , or for doing right in judgment which they are obliged to do without these . whoever suffer themselves to be bribed for judging right , may easily be tempted by a bribe to do wrong in judgment ; all such forget that the judgment is the lords , deut. . . that they ought not to judge for men but for the lord , chorn. . . that they ought in a special manner to be fearers of god , men of truth , and haters of couetou●ness , exod. . . that they should not respect persons in judgment , but hear the small as well as the great , deut. . . that they should not respect the person of the poor , nor honour the person of the mighty , but judge righteous judgment , lev. . . that they ought not to wrest judgment , nor to take a gift ( which blindeth the eyes even of the wise , and perverteth the words of the righteous , deut. . . exod. . . ) and that fire shall consume the tabernacles of bribery , job . . . the lord doth highly resent , and will most severely punish the breach of this command in such , because they do more immediately represent himself , as being placed in judgment to supply his room . . there is a breach of it when there is inequality betwixt our advantage , and that which is expended by us for others , or when for what is not useful and needful , their money in trusted to us is exhausted , or when we occasion them to spend money needlesly , upon any thing that is not useful , but rather hurtful , as in excessive drinking , feasting cloathing , that is full of vanity , or in vain fashions of cloathing , playing at unlawful games , as cards and dice , or excessively at unlawful games , or in dancing and fidling , and such like , which are amongst the lavish and profuse wayes of living , and whoever are accessory to make others follow these , or for these do procure money from others , become thieves . and thus all idle vagabonds , playfairs , sporters , minstrellers , stage-players , and such like , livers on other folks charges , are guilty of the breach of this command . . there is a wronging of our neighbours estate by negligence , sloath , &c. when that is not done which we ought to do for their good ; this is done especially by tutors , by servants , and others , who stand in such relations to any , as that by vertue thereof they are obliged to have a care of what they are interested in . . we wrong others by ingaging them to be sureties for us , when we see not a way how to relieve them . the ingagers themselves also become guilty of the breach of this command , except in such cases wherein equity and charity requireth their ingaging , and this way , many are stollen from their estates . it is committed in retaining what is our neighbours ; as , . when the payment of money or things borrowed is delayed beyond the time appointed , prov. . . . when things borrowed are hurt or wronged , the lord giveth laws for this , exod. . . . when pledges are lost by negligence , or interverted to our own use ; . when our neighbours beast is straying , and when seen by us , and not kept for him , as we would he should do to us ; see deut. . . lev. . . . when something is lost , and we keep it , as if finding gave us a right to it ; it should be for the right owner , and if he cannot be found , publick signification should be made of it , as the law requireth . . this command obligeth us to restore , . what we have unjustly taken from , or gained of others any way , as zacheus did , luke . . it is recorded of selymus the turkish emperour , a most bloody man , that when he was a dying , one of his bas●aas desiring him to build an hospital for relief of the poor , with the wealth taken from the persian merchants ; he replyed thus , vvouldest thou , pyrthus , that i should bestow other mens goods , wrongfully taken from them , on works of charity and devotion , for mine own vain glory and praise ? assuredly i will never do it ; nay , rather see they be bestowed on the right owners again . which was done forthwith accordingly , to the great shame of many christians , who mind nothing less then the restitution of ill gotten goods , whether by themselves , or by their ancestours , but cull out some small fragments of a world of such ill-gotten goods to bestow on some charitable or pious work , as they call it . zacheus his penitent proclamation here consisted of two branches , to wit , restitution and destribution . . it obligeth even children that have somewhat transmitted to them from their parents , which they have unjustly conqueished , to restore it , otherwayes they make themselves guilty : and in all these we would distinguish the court of the lord , or of conscience , from mens civil courts , and thus it will not warrant the heir before god ( though before men it may ) to retain that which he possesseth , that the father left him a right to what he unjustly purchased . it may be it is the doing of this which maketh great estates melt away in the childrens hands , because it thus descended ; the lord hereby would have men know that they are not richest who have most left them , but who have it well conqueished with gods blessing . . consider it as it doth not properly take from our neighbours , yet wrongeth them and deteriorateth their estate ; so men may wrong the house they dwell in , the horse they ride on , or any thing which is set or given in loan to them ; thus they may wrong the instruments that others win their living with ; so also we wrong others when their time is taken up either by waiting idly on us , or by unnecessary imployments put upon them , visits , and such like ; or when weakness of body is occasioned to them by any of these , thus exod. . . the lord will have reparation made for lost time , as well as for lost means . many tiplers are thieves this way , to each other , and to themselves , which god will make them count for , how little soever they think of it . . there is a wronging of our neighbour without a compensation , and there is a wronging him with a pertended compensation , that is , either when the thing is not so good in it self , or not so good to him ; thus achab , kings . was guilty in desiring naboths vineyard , even though he offered him as good , yet it was not so good to naboth , because this was his fathers , and he esteemed it more : thus also there is a stealing of another mans contentment , although that in which he placeth it may be a matter of very little or no worth at all , but yet if therein he hath an interest of affection , as they call it , such as a man may have for some petty jewel , a hawk , a hound , or the like , so that it please him , or delight him , the wronging of him in that , is not only a sin against the sixth command , in grieving him , but against this in prejudicing him of his contentment , which as to him in some respect , is a sorer wrong , then the taking from him of that which in it self were of far greater worth , would have been . . there is a failing by unskilfulness ; as when one taketh on him some office , and receiv eth wages or hire for it , and is not qualified for , nor sutable to the place and employment ; thus physicians , lawyers , and judges , often steal from men , through their ignorance : as also ministers who supply charges they are unfit for , and consume that which should entertain others ▪ but this sin in ministers is oftentimes more through unfaithfulness , when being sustained for the good of the people , they turn rather to be hurtful . thus christ ▪ john . . calleth false prophets , thieves & robbers and indeed it is the worst gain in the world , that utterly unskilful and unfaithful ministers get by straving and murthering the immortal souls of men , . we wrong others when we communicate not to them when they are in need , and we in a capacity to help them , yea , when by idleness and prodigality we incapacitate our selves to communicate to the necessities , of others as ephes . . is clear . . beside , there cometh in here all selling and buying of what should not be sold or bought , as publick places in church or state ; this first from simon magus , acts . . . is called simony , and is a sin of a high degree , making that saleable which the lord will have free : and it taketh in not only giving money , but any other thing upon this account to promove such and such persons , or receiving any thing to be sweyed so , and so whether it be munus manus , linguae aut actionis , a gift of the hand , tongue , or action . . by a gift of the hand is understood money or things that are usually given . . a gift of the tongue comprehendeth fair speeches , solicitations flatteries , &c. . by a gift of action is understood , service , dependence , on waiting and courtesies ( as they are called ) made use of to procure anothers favour ; and in all these three men may greatly sin , as when they hunt after , and are sweyed with any of them , and so covet them ; as when magistrates or judges sell justice for bribes , when men by lying and false-witness bearing , sell the truth ▪ whereof lawyers are chiefly guilty , who for fees plead ill causes wittingly : or when one giveth them , that he may gain more really upon the other ; as for instance , when men by any of these bribes buy justice , and much more injustice , and buy lies and false testimonies to prevent or pervert justice . . there is a guilt in consenting too , incouraging in , conniving at , or justifying of such as commit this sin , or are receivers or resetters of what is stollen , for their strengthening and incouragement ; see psal . . . prov. . . . seasing upon other folks goods sometimes under pretext of escheats , as admirals doe upon sea wrack , and such like ; when there is no just ground to take away the owners right , and this is reckoned open violence before god , & is a most cruel adding of affliction to the afflicted . this sin then of theft , in reference to our neighbours , is fallen into by violence , deceit , negligence , unfaithfulness ▪ ignorance unskilfulness , &c. and when all is said , a tender heart will still need its own examination and tryal of it self , there being as many wayes to break this command , as there are wayes to prejudice our neighbours estate . we come now to consider how a man is guilty in wronging his own estate ( for there is a skill and dexterity in the managing the unrighteous mammon ) which we consider two wayes ; . as he wrongeth and diminisheth his estate by not providently caring for its preservation and increase , or improvement ' when he is not frugal , or not so frugal as he ought to be , but lazie and sloathful , he becometh guilty of the breach of this command , because he incapacitateth himself for being useful to others , and putteth himself in hazard of poverty and want , which is the proper snare of this sin of stealing ▪ and disposeth for it , prov. . . this poverty which is so ensnairing , is brought on . by sinful spending and debauching away of our estate and time , as the prodigal did , luke . . . &c. by unnecessary waste in prodigality and lavishness , such as ( though unjustly ) judas condemned in the woman , spoken of john . ▪ for much spending must have much to uphold it , and must have many wayes to furnish it self according to the proverb most ordinarily verified , omnis prodigus est avarus , every prodigal man is greedy or covetous , to satisfie one lust he exerceth another ; however , he being but a steward of what he possesseth , he by his prodigality , not only interverteth from the right end what means god hath given him to be otherwayes disposed of , but also draweth upon himself poverty . . by negligence , laziness , carelesness , &c. in a lawful calling ( for they that are given to sleep , or idleness , shall come to poverty , as the wise man saith ) or being without a calling altogether . when god giveth men ability of body or mind , it is sad that they should be useful for nothing , nor active in any thing but to sin , and be snairs and reproaches unto christians and christian religion , as all idle persons , bearing the name of christians , are , whoever they be , whether gentlemen or others it is observable , that both before the fall , and after the fall , god put that task of working in mans hand , commanding him to labour : many other such foolish wayes there are whereby a man cometh unto poverty , and becometh guilty of not providing for himself , or his family : also by suretyship many are bowed and brought low , which although it is not simply to be condemned , more then to give freely , yet it is to be well regulated by charity and prudence , directing so to assist our neighbour in his present exigence , as we may also be sure of our after relief , lest for the debts of others , our own families be made to moan for want . . we may consider a mans failing in reference to this command , as he wrongeth and stealeth from himself the ●ree and comfortable use of his own estate ; of this man solomon speaketh , eccles . . . . and . , . and he stewardeth not the world well when he hath it , who cannot find in his heart to live on his own , and who liveth heartlesly as if he had nothing at all ▪ in this repect a man wrongeth himself , and particularly these wayes ; . by coveting too great a measure of riches , so that he will not be content with enough , but he will and must be rich , this is avaritia , or greed , even though the means be lawful which he useth for acquiring of riches . . by the vexing anxious manner of seeking after even what is necessary : thus a man may be diffidently and vexingly solicitous for his to morrows dinner , and be vexed about it , as it is matth. . . caring for the morrow , what he shall eat or drink , or taking thought about it , this is carking carefulness . . there is a failing in keeping any thing of the world that we have gotten , when we cannot bestow it ▪ cannot twin or part with it , for charitable , either publick or private , uses , nay not for honest uses , this is niggardliness : and when it is universal , both in reference to our selves and others , it is du●ities , or extream hardness . . some may spend on themselves liberally , but they can part with nothing for charitable supply of others , such a one was na●al , sam. . and this is churlishness . . some cannot even bestow on themselves what is sufficient , either for meat , drink , or cloathing , as we may see eccles . . . . and chap. . . that the man hath much , and yet can neither sleep nor eat heartily , because the comfortable use of creature enjoyments is gods gift , this is sordidness . over all these persons the world prevaileth , it mastereth and overcometh them , and they do not master and overcome it as christians ought to do . if we would come to consider , in the next place , how a man should profit better , and improve his own estate , it will be hard to speak so of it as to pitch upon particulars ; for certainly god alloweth prae●onie , or sutable and due sparing , and frugalitie , as he disalloweth and discountenanceth the extreams in the defect and excess ; we would then consider the midst , in qu● sta● virtus , as they use to say , and so speak of the positive part in these following questions . . if a man may aim and endeavour to increase his estate , how far ? by what means ? or how ? and for what ends ? . how we are to walk in merchandize and bargains ? . how to walk in charity , alms , and distributing to others ? . how to walk in managing of our estate , as to the gathering , keeping , or preserving and using o● it ? . what to judge of , and how to carry in usury ( as it is called ) ? . what to account of the punishment of theft in the court of men ? . how it came that the covetous have been so marked or noted in the primitive times , cor. . . and ephes . . . that they have been looked on as persons secluded from heaven , and not worthy of church fellowship ? and what marks to know them by ? where we may touch a littl on the ill of that sin , and speak a word by way of disswasive from it . for the first , that one may lawfully increase his estate or goods , cannot be denyed , it being well qualified : jacob , gen. . . found it necessary to provide for his family ; and . tim. . . it is a thing that nature it self teacheth a very infidel . the great matter is to qualifie it rightly ; . as to the end , . the measure , . the means , . the way and the manner . . for the end , . the chief and last is god-glory that we may be serviceable to him with our substance , in our generation , and may be kept from stealing and lying , prov. . . . . others good , that we may be helpful to them , for men may and should work for this end , although they had what were sufficent for themselves , see ephes . . . . our selves are to be considered , and we are to look here , . to necessity , . to c●nvenience , . to honesty . there is a threefold necessicy , . of providing for our selves , . for our family , tim. . . . for our place and station , such as nehemiah , cap. : . &c. was apprehensive of , hence tribute is allowed to the magistrate , being in so publick and eminent a station● , and so useful for the people : in all these we should live , as far as may be , on our own , having an eye to that direction of the wise man , prov. . . . conveniencie requireth more then necessity , and is to be provided for , see prov. . . where ▪ ag●● prayeth for that which is neither too much nor too little , but convenient . . there is honesty , and this hath yet a farther reach then conveniency , and thus we are to provide things honest in the fight of all men , which may be lawfully aimed at ; to be honest then ▪ even before men , is commendable , honesty being no pride , see rom. . . cor. . . . as for the measure which is to be kept in the increasing of our goods , it is hard to determine it , yet sure folks are not left to gather as much as they may even by lawful means attain to , having no bound set to their desires , designs , and endeavours , but adding one thing to another , till they be , as it were , alon● in the earth , which is reproved , isai . . . hab. . . this boundlesness , alace ! haunteth and attendeth too many , and hath never satisfaction . agur found there was an excess in riches to be prayed against , as well as poverty , other wayes he durst not so have prayed : it is with riches as with meat and drink , competencie is good , but excess surfetteth and loadeth , luke ● . . hab. . . we conceive these generals may be laid down here , . what may conduce for the ends aforesaid , and is necessary , convenient , and honest ; that men may aim at , and no further is needful . . riches not being promised , but only what is convenient , and our endeavours being commanded only for things honest ▪ this indeed may be aimed at , but a man should not intend to attain to any thing beyond what he hath a promise or command for : the promise is , ●e shall not want any good thing , psalm . . and . . which is indeed broad enough , and may in some respect be extended even to the command for things honest , whereof we have spoken ; see hebr. . , . where , in the greek ( to guard the hearts of the people of god against covetousness , and to fortifie against all fears of wanting what is necessary and competent ) there is a five fold negative in the promise , i will not , not , leave thee , neither , not , not ▪ will i forsake thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — . a man may aim and endeavour to be as rich as he may warrantably pray to be , but no more ; and his prayers are guided partly by the promises , and by the commands , give us this day our daily bread — and partly by the saints approved examples , as that of agurs , give me neither poverty nor riches , prov. . . . . the measure may be judged of , and tryed by this general , to wit , if the omitting of such a thing hath the just ground of a challenge in it , a man must think it his duty to aim at that , and his sin , if he should not , and it is not his inclination or affection that must guide him here ; now men will be challenged in their conscience for not aiming at competencie , but not for not seeking to be rich ▪ onely know there is not , not can be one rule for the same measure to all persons , in this matter ; men having different burthens and charges may seek more or less accordingly , and therefore when jacobs family increased , genes . . he thought it time to provide for them , neither can there he a rule for the same measure , even for the same persons at all times , as is clear jerem. . . in b●ruch and ne●e●●a● , nehem. . , , , , . men ought not to aim to be as others , but as is needful and competent for their rank , burthen , and station . neither . must we reckon in this matter by a mans success ; some there are who think they are exonered if they use but any means for providing for themselves , and they have a sort of peace in the endeavour , be it less or more : others there are , who even by lawful means seek , and also attain to more then is convenient for them , and think they may do so , because they have success ; but endeavors would be suited and proportioned to the foresaid ends , with dependence on gods blessing , whatever be the success , psalm . . . it would be qualified by the right means , there would be righteousness in the way of purchasing or conqueishing our estate ; and it supposeth , . that it be by a lawful occupation , which excludeth what is gained by cards , dice , wodding , or wagering , &c. . by an occupation useful to others , as well as profitable to us , gain must not only nor chiefly sway ; but , we should aim at that wherein we may be useful to church or state in our generation , then it is lawful to make gain , as the wages of that service . all trades-men , and men in place , would be as officers to church or state , and upon that ground they have a right to make gain . these tradings in wines , in such quantities at least , that wrong the country , and in other things subservient to vanity . i know not well what to say of them . only i think , i may say it had been good for common-wealths , some trades had never been : it is the thing that is cond●mned rom. . , . ephes . . . . we would have a care that neither deceit , lying , or any other unlawful shift be used in a lawful calling , which may wrong it , leci● . . ● . . as to the manner , it would be qualified thus , . that it be in obedience to god , serving him in some measure in that calling or trade , as well as in prayer ; and acknowledging him in the particulars of our gain : . that it be by faith on him , waiting , as was just now said , for the blessing from him , psalm . . . that it be by a christian way in every thing , submitting to him when a cross cometh , being without peremptoriness or anxiety , being quiet in praying , as matth. . but not thoughtful : . that it be by trysting and ordering our care for our estate in the world , so as it may be most consistent with promoving our edification , and we not in●angled with the affairs of this life , as it is tim. . . nor so hedged up and straitned with them , as to have no time for other things more necessary : in sum , our manner would be such as the heart may be kept in a good frame for praying , praising , keeping communion with god , and even for dying in the midst of our endeavours of that kind , luke . . other wayes we may be su●fetted , even in cares , about lawful things , and made also indisposed for spiritual duties , as a man is by gluttony and drunkenness . let there be therefore moderation in all these respects , other wayes , as saith the scripture , a man that will be rich , . he loadeth himself with a burthen of thick clay , hab. . . . he putteth himself amongst briers and thorns , for matth. . . riches are compared to these : . he surfetteth himself as a drunken man doth , luke . ● . . he runneth himself in a snare , and draweth on many sorrows , nay pierceth himself through with them , tim. . . o! but many souls will cry out greatly one day of this evil of immoderate pursuing after riches : . he bringeth a woe from god upon himself , isai . . . . he will readily be high-minded and proud , tim. . . . he is in eminent hazard to trust in these uncertain riches , tim. . . he is in great danger to turn aside from the truth , and to embrace errour , which is strange , yet most true ; tim. . . . he is in great hazard to be an oppressor , james . . and . . . riches immoderately sought after , do the man still evil that possesseth them , as agurs prayer , hezekiahs experience , and tim. . , . is evident , where it is said they fall into many foolish and hurtful lusts , which drown them in perdition and destruction . the second thing is concerning trading and merchandize , whereof we shall say but little in particular ; in general then , . trading is lawful in it self , as a mean to the ends proposed , as is said , being also well qualified ( as was spoke to in the former ) conform to the qualifications of end , midses , means , manner . . there may be faults in buying and selling both , all men generally loving to buy within the worth , and to sell dear , as a heathen once told a company what was in all their minds . . a merchant-man and trades-man bestowing his time , pains , estate in trading , may take gain as the wages of his pains , as a servant may do for his work , as teachers and physicians may do for their pains , because they cannot be wanted , and none can go about these employments without livelyhood , therefore is the workman worthy of his hire , but it must be such a work as is worthy . . yet a mans rule in bargaining is not to take whatever he can get ; nay , not alway as he bought , having , it may be , bought too dear , or these wares not being now in such esteem , nor as they were when bought by him ; nor is the price alwayes to be hightned by him as the wares grow more scarce , if so be they be not dearer to him . but folks would consider , . the worth of the thing in it self , and according to the necessary and just circumstances of his calling and trade ; so that suppose they were buying it themselves , they would be content to give as much as they demand , and men should never offer less to others , then they would demand themselves , though their ordinary way is much contrary to this , as we may see prov. . . . no shifts are to be used by the seller to over-value or call his ware better then it is , or by the buyer to under-value and despise it , below what we think it to be , levit. . . . we should never simply or onely mind our own advantage in selling and buying without respect to the advantage of others , but would so sell and buy as they might be also gainers ; and thus we see that charity regulateth us , phil. . . . neither would the buyer deceitfully hide what may commend the price of wares , nor the seller what may make it less ; as suppose one knew such wares or merchandize would shortly grow cheaper or dearer , and therefore ●he either selleth or buyeth purposely to put the loss on his neighbour , or at least to make gain to himself , without any regard to his neighbours loss . . there would be ingenutiy in buying and selling , that which ye call prigging or cheapning , is not good ; both buyer and seller should put a just value upon wares , and hold there ; there is much jugling and falshood , and lying when it is other-wayes , see ephes . . vers . . prov. . . . there ought to be no taking advantage of anothers necessity , ignorance , and simplicity . . in a word , we would sell and buy , and do to others as we would have them do to us , and so we would keep up no fault we know , of the things we sell , give good measure and good money , &c. all these things come in under trading and merchandizing , and thus one just price should be kept , so far as may be . if it were asked here , how we may pitch or settle on a just price ? it is hard to answer this question to full conviction and satisfaction ; yet a man would consider , . what he himself , having knowledge of the goods , would give for such and such , corn , cloath , beasts , or whatever it be , if he hath or had use for them , or were to buy them . . what men of knowledge do judge such a thing to be worth , and what may be the price of it ( if the price be by authority regulated , it setteth it self . ) . what such a thing doth generally cost amongst those that are judicious and conscientious . . what he would give for the like possibly again , when this is away , allowing fit gain . in sum , there are th●ee sorts of prices ; the . is rigid , when men must have what they will for their ware : the . is e●sie , this is only at some times when it is called for , but it is not alway necessary , and selling thus , in such cases , is an honest giving , which men are not always at least obliged ●o . the . is pretium medium , or the middle or modest price , which is betwixt the two , and in no extream ; yet when any question is , whether this much or that much is to be taken ? it is safest carving on the side that lyeth next our selves . . a man would consider how he would proceed in that bargain , so as he might have peace , if he were just now to die , and what he durst adventure on in that case , let him do the same in all his bargains . amongst the many and great uses of riches , some of them concern our selves , some of them others , and there lyeth no less necessity upon us to shew mercy for the supply of others , then to pay our debt , or supply our selves , and to a man in case for it , god hath not left the one indifferent more then the other . for clearing of which , we would consider that god , who is the great owner and absolute proprietor of the creatures , and who distributed them to men according to his pleasure , hath distributed riches to some , as it were to stewards , to be made use of for his houshold , as may be gathered from luke . , , . hence it is not left arbitrary to men to give alms , or not , as they think meet , but it lyeth on them as an absolute duty : hence also we may see what a sin it is to be altogether neglective of it , or deficient in it ; . it is a stealing and theft , as is implyed , ephes . . . . it is perfidiousness and unfaithfulness in a trust committed to us , luke . . &c. . it is cruelty and murther , and hating of our brother , john . vers . . and . compared ; and indeed , if it be intolerable in a mans steward intrusted with that which the family should be provided with , to apply to his own use what should entertain them , or to spend it on himself , it being both stealth , unfaithfulness , and cruelty ; so is it no less intolerable in this case , see prov. . . . this giving of ●lms rightly qualified , is highly accounted of in scripture , and assigned as the mark of a righteous man , psalm . . noticed and commended in a special manner at the day of judgment , matth. . &c. commanded as a duty , dout. . ▪ , . . and . . &c. and much pressed and insisted on , cor. . and scarcely will we find in all the scripture one particular duty about which two whole chapters together are spent , but this , which holdeth out the great complacency the lord hath in the single and suitable practise of it , it being there deservedly set down and insisted upon as a sure evidence of the reality of our professed subjection to the gospel . let us see then . wherein it consisteth ? . who is the object of it , ● . who is to give , . how for manner and measure it is to be given ? . alms , is not every , giving , for that may be of debt , or it may be to a rich man , or one that hath no need , out of pride , or for the fashion ; but there is a needy object from which , we can expect nothing again , to this we are to give alms ; . there is a doing it upon the account of the command , as thereby honouring our maker , and testifying our love to christ , which is to do it to a disciple , in the name of a disciple ; matth . , ● . it taketh in all supply , as meat , drink ▪ visiting them , vindicating them comforting them , by lending , giving , forgiving of any thing that is owing , &c . the object , neighbour , is large , but it is the needy one onely that is to be looked to , ephes . . ● . and deut. . . and the poor ones , who may be considered , . as to the degree of their need three wayes , . need that is common , and such as folks may fend with it ; . that is pinching , when they fend with difficulty ; . that is extream , when they cannot subsist ; in the first cafe , men are to give out of their abundance , cor. . . and need not straiten themselves for the supply of such poor ; in the second they ought to straiten themselves , that they may be in case to supply others , as when they have two coats , give one , luke vers . . in the third , they would straiten themselves , though it were to sell all , and divide it , which the apostle calleth , corinth . . . a doing beyond power , which is not alwayes called for . . consider them either as able to work , and by idleness occasioningt heir own need , as many beggars and loiterers , though of better rank , do ; these are not objects of charity , thess . . . it is their own fault they want ▪ or . as having able and rich friends , such as parents , children , kinsfolk , &c. the church , and proportionally , particular persons , ought not to be burthened with these , tim. . . or . as wanting all comforts , and as weak , levit. . . the apostle calleth them desolate , tim. . . — these are proper objects of charity and alms. . consider them either . as of kin and related to us , and nature teacheth us to begin here first , and to supply the necessity of these ; or . as gracious ; or . as our flesh , and as men , here we should do good to all , though especially to the houshold of faith , galat. . . proportioning notwithstanding our charity according to our tyes ; for a man may give a natural and unregenerate child more then a regenerate neighbour , yet he is to supply both if he be able . . but who should give ? answ . all having a competencie of their own , and power of it ; those who have nothing , are not called to it , neither also children and wives , they being in some respect not in power or capacity to distribute , except so far as the allowance of their station goeth ; for the relation of wife , son , &c. giveth some latitude in some things , wherein it is supposed that the husband or father cannot be averse : but particularly we say , . rich folks are obliged to give , even although they be wicked , for unfaithful stewards are obliged to distribute , even a nabal as well as others , and they may in some cases , when uncivilly refusing , be put to it . . folks that have little are obliged to give , though it should be the less , as the poor widow gave her two mites , luke ● . . &c. and so christ speaketh of giving a cup of cold water , matth. . . . folks that may and can work , should work , for this very end , that they may have to give , and that although they themselves be no other wayes entertained but by their work , ephes . . ● . o! how little conscience is made of this ? how few work , or work somewhat harder for this end ? . consider how , as to the manner and measure , charity or alms is to be distributed : it would be . liberally , . chearfully ; it is dragged from some , as if it were a cross and burthen to them ; . seasonably , so that when there is need , there would not be so much as a nights delay , prov. . . . prudently and tenderly , so as not to shame the poor , and to make them scarr at it ; thus boaz commanded to let fall some handfuls to ruth , that she might gather the more ; . judiciously , according to need , and where there is most need : . humbly and denyedly , not letting the right hand know what the lest doth , matth. . . and not being puft up so as to slight and contemn those we give our alms to . for general rules to direct in this matter , i propose these : . lay by such a quota of your estate or gain , and let that be dedicated to the use of charity , that ye may have it to bring forth when particular occasions shall offer ; men would not alwayes stay till it be sought , but would have , as it were , a poors box , or a box for the poor by them , so the lords appointing a certain tythe under the law for widows , fatherless , &c. deut. . &c. and deut. . . with numb . . . insinuateth that there should be a proportion of our estate laid aside for charitable uses ; and that direction of the apostles , cor. . . for every man to lay by him , &c. doth confirm this , the doing of this would help a man to discern the proportion best of what he is able to spare , to be thus employed , which he cannot do in particular occasions , because he knoweth them not ; but in the general he may proportion what he may spare to all in common , & thereafter subdivide wisely upon considerations and after-emergents ; yet so , as when necessity is extream , he go beyond that which is his ordinary allowance ; this also would prevent all temptations having any tendency to the disswading of us from any thing for that use , if some what were set apart for it , and it would also ease the mind and conscience of such who were tender , if in some particulars they failed , to be clear that they did not hold it in for their own advantage , but that they were forth-coming according to their ability . . this would be done monthly or weekly , as the apostle hath it , cor. . . because it is reasonable that every week or moneth should have somewhat allotted for that use , and it will be spared with less grudge then when it cometh to somewhat considerable , being put together . . folks would not delay giving till the needy person seek ; they are often the greater objects of charity who seek not ; poverty is no reproach , but vagabond begging , and floathful idleness , when men are able to work , hath ever been so , and should not be tollerated amongst christians ; but these who are right objects of charity should be provided for , and as it is in nebem . . . p●rtions should be sent to them . . hence there should be some wise mutual way of inquiring into folks necessities , and the fairest way taken of conveying our charity to them , such as may be least burthensom to their ingenuity , as boaz did with ruth , in private commanding his servants to let fall some handfuls ; this some may ●o , who may have more access to , and dexterity in , doing things of that nature , then others , therefore friendly associations for this end , that some might give , and others distribute , would be suitable . if it should be here more particularly inquired , what may be the qu●ta of this that is to be bestowed ▪ which must be understood of ordinary cases ( fo● extraordinary cannot be stinted . ) it is hard to fix particular rules , because it must vary , . according to the givers estate , . according to their need who receive , . according to the several burthens of the givers , who are to extend their charity less or more accordingly ; for it may be that they have their own poor children or friends , whom they must furnish , and ●o cannot give so much as others , who are free of the like burthens . look therefore to these general rules ; . that charity be liberal and in bounty , not in covetousness ; too little is a fault , and too much also may be one , though not so great as the other ; see cor. . . . let it be by christian prudence , in a conscientious deliberation determined , as co●int . . . ●s every man purposeth in his heart , &c. if a man will put it to a conscientious deliberation , he doth well , and it will not want fruits : i think many could not judge their way to be conscientiously charitable and communicative , if they would thus simply and unbyassedly put it to the tryal . . folks would judge it by an equality , as it is cor. . . . for one man cannot fully supply all . now it is somewhat proportionable , if a man , considering the state of poor ones and other occasions , can discern so much to be useful and needful to them , and that his part of that would come to this much , and accordingly to give ( even as all gave their proportion of tythes under the law ) whatever others did , only this sa●eth that men would even go beyond their power sometimes , when others fail . . folks would set aside the half of their needless superfluity , that they may be able to give out of their abundance , that is , when mens families are competently provided of meat , cloathing , and estate , if there be still more , let there be as much laid aside to this use ; for . this cannot burthen them ; . less cannot be admitted of before god , then to bestow as much on the necessities of others , as on our own superfluities ; and . this would amount to much , if so much were bestowed on charity as we bestow on the superfluities of meat , wine , building of houses , houshold plenishing , vain apparel , laces , and other dressings of that sort . . the lord in the law stinted the people to a tenth , or thereby ; for numb . . . there was one tenth to the levites alone , who were to give the tenth of that to the priests , this might be eaten any where . again , deut. . . and deut. . there was a second tenth to be eaten for two years before the lord , by the man and his houshold , as well as by the levite , fatherless and widow , &c. but every third year was for them only . now ( not to be peremptory ) by this proportion it would seem that the lord calleth for a considerable part , near or about , the tenth of our free rent or gain , which he would have us to employ thus , and this would be found no great burthen , and it might be waited with gods blessing upon what remaineth . it is then , you see , no little part of wisdome to walk rightly in the things of the world , yet as holiness is no friend to covetousness , so neither is it to prodigality , there is a midst betwixt these two , which is called frugality , this is well consistent with piety , for it neither carkingly gathereth , nor carelesly neglecteth , nor prodigally wasteth or casteth away , but is a sparing and spending , a gaining and giving out according to right reason . but for the further explication of it , i shall put you in mind of these following scriptures , which have so many properties , qualifications , evidences , or commendations of frugality . . it provideth for things honest before god and men , corinth . . . rom. . . . it maketh a man look well to his herds and flocks , and in a gainful sinless calling is diligent , prov. . . and not sloathful in business . rom. . . — . it is not vain and lordly , so a frugal woman is described , prov. . . &c. by being honest in her carriage , honest in her family , providing for her husband , children , and servants , cloaths , fare , &c. yet not vain , she maketh her own cloath , and her family is provided for , in an honest thrifty way , without great cost . . it is provident , though not covetous , like the ant laying up in summer , prov. . . and the vertuous woman seeth and considereth a field , and purchaseth it , prov. . . . it is taken up about things necessary , not superfluous , john . . the disciples thought judas had been sent out to buy what was necessary , not what was superfluous . . it putteth nothing to unthrifty uses , nor suffereth any thing needlesly to perish , according to that word of our lords , joh. . . take up the fragments that remain , that nothing , be lost . . it moderateth its gifts , that they be neither of covetousness nor prodigality , but as it is psalm . the good man guideth his affairs with discretion . . the frugal man his conquest is in that which hurteth not others , and rather by his own industry then others simplicity ; it lyeth rather in his diligence and dexterity , then in his slight and cunning , in duty to satisfie conscience , and not in sin to raise a challenge . it is in a word , a following of riches with gods blessing , seeking them both together , it being , the blessing of the lord which onely maketh rich , prov. . . and he addeth no sorrow therewith ; all other riches without this , have sorrows multiplyed on them , tim. . . the good man , and truely frugal , seeketh first the kingdom of heaven , matth. . . and the one thing necessary , and alloweth not himself to be cumbered about many things , as martha was , luke . . he chooseth the right time and season , and is not inordinately bent upon gathering , he knoweth there is a time to scatter , as well as to gather , as it is eccles . . . he knoweth when to be liberal , and carrieth charity along with him , and wrongeth it not . before we pass this command , we may consider the punishment of the breach of it , and that in a threefold consideration ; . before god ( or in for● poli ) and so there is no question but it secludeth from the kingdom of heaven ; the covet●us and others are , . corinth . . . particularly debarred , yea , it is a sin which the lord abhorreth , psal . . . . consider it in fore ecclesiastic● , as to church-discipline , and it seemeth by sundry places of scripture , that the covetous have been thus taken notice of , as cor. . , . &c. where the covetous are reckoned as contradistinct from extortioners , in which place we conceive that the apostle doth mean a man , that in the main of his way hunteth after the world , although he be not chargeable with direct theft or oppression , this he calleth , phil. . . minding of earthly things : and col. . . . setting the affections on those things which are on the earth ; which certainly may be much discovered by the strain of a mans carriage , his devotedness , and addictedness to the world , the little time he doth bestow upon gods service , his little usefulness to others , as nabal was to david , his soirdid niggardliness , that he can neither give to others , nor use himself what he possesseth , as it is eccles . . . his being defective in other duties from that ground , his being in his way of living miserable , much within his estate and station , his taking advantage of every thing that may bring him gain , as of a trick of law ( and such like ) even when it is rigid as to anothers hurt , or like the man that is cruel against others , taking them by the throat , saying , pay me all that thou owest ; distraining and distressing for little things , when he himself is not straitned , unmercifully treating others , when they are not able to stand out against him , as laban did , in changing jacob's wages ten times . gen. , . . and many such characters are there , whereby the covetous may be tryed and discovered , as especially when they come to justifie and defend , and continue in these forementioned unseemly wayes of getting gain , and much more when unlawful shifts are used to gain by ? it is like that in such cases covetous persons have been ecclesiastically reprehended , or at least , there hath been a brotherly withdrawing from them to put a note on them , as was put on drunkards , extortioners &c. as also thess . . . the apostle commandeth these persons , who were guilty of the opposit sin of idleness , to be marked with a note of shame . and although it be hard to make out covetousness in particulars , where there is no sin in the matter ; yet generally where there is a person that excessively is so , there will be both a common account of him to be such in his dealing , by those who can discern , and many complaints of all , almost against him , and a hard disesteem of him : from the grounds that have been touched on , it is somewhat evident that such who generally are called , ●eer , hard , rigid men though they b● not properly unhonest , are guilty of this sin of covetousness , and consequently of the breach of this command : but however , when covetousness cometh to be scandalous , so as it may be made out , it falleth within the compass of the object of church-discipline : and certainly seeing covetousness , even when there is no direct theft or oppression , is often so scandalous and offensive : it would seem there must have been in the apostles time some way to make it out , and that then upon such certain evidence of the scandal , brethren have spoken one to another about it , in which admonition if they did not acquiess , it proceeded further , and at least private christians were to shun the familiar company of such for their shame , who thus walked disorderly , by pursuing and gathering riches too eagerly , as well as of others , who fell into the contrary fin of negligence and idleness , thess . . . as to the . consideration of the punishment of theft , what it may be in the civil courts of men , or by the magistrate , we will not insist here without our sphea● and line : but to speak here a little to the punishment of direct and plain theft , which is that commonly noticed and punished among men , certainly blasphemy , adultery , and such other sins are in themselves at least no less , if not more capittal then this : and those who have observed the laws and customs of nations assert , that in no place generally theft was punished with death , till draco , that bloody prince ( whose laws were written in blood ) did it ▪ certainly the politick or judicial laws of moses were for tenderness , as conscientious , for equity , as just , and for wisdom , as profitable , laws to the common-wealth , as ever any since were , or could be , being immediately divine , yet find we not death ordained by them to be inflicted upon it , but restitution to be made double , fourfold , or five-fold , according as the thing was in worth , and as the neighbour was prejudged by the taking it away , exod. . . . it is true , if the man had nothing , then was he to be sold for his theft , to make up his neighbours loss , exod. . . and if in the night one had been smitten digging through a house , it was not to be accounted murther : if i say , it was in the night , or before sun-rising , because that by these circumstances it became a violation of mens common security , and the design of such an atrocious attempt might be presumed to be against the life or persons of men : and upon this ground , such robbers as break the publick peace , that men through fear of them cannot travel , go about their affairs , or live at home ; or whose robbery doth carry direct hazard to mens lives with it , these upon that account are worthy of death ; but not so much for sinning against this command as against the sixth ; the reason is , because there is no proportion betwixt a mans wronging another in his goods , and the losing of his life , and in justice , where circumstances do not highly aggredge the crime , and bring it under some other consideration , there should be a proportionableness betwixt the crime or hurt done , and the punishment and retribution thereof , as eye for eye , hand for hand . &c. otherwayes it were better and more safe to thrust out a mans eye , then to steal his horse or sheep . hence it is that there was no restitution in the law to be made for what marr'd life , but the person thus offending was to be punished l●ge talionis , but in other things it was not so . it now remaineth that we should speak somewhat of usury ; concerning which , as there are many words spent in dispute , so no question there are many sins in practise ; by custom the name of usury is become odious , and may be taken for unlawful gain , gotten by the meer loan of money , and in that case the scripture being so clear , there is no place left for questioning of its sinfulness . if we abstract from the word , and consider the thing in it self , viz. if it be lawful for the meer loan of money to compact for some advantage , it will be another question : and here indeed , in respect of mens corruptions , who can keep no bounds , there is great hazard of miscarrying ; yet we conceive , in answer to it , there are two extreams to be shunned , so that we can neither say that simply it is lawful in all cases , nor simply inlawful : not simply lawful , because there is some such sin committed , directly condemned in the law , exod. . . deut. . . nor simply unlawful , so as in no case it is to be allowed ; for suppose one that is unable to labour , have only some money , and no land or other visible estate ; or suppose men to have orphan-childrens means committed to them ; may not that person , or the tutors of these children lend the money to such as are in ●●pacity to make gain by it , and receive some proportionable advantage for the lo●n o● it , we conceive no ground can altogether con●●●● it as contrary either to the roles of equity or charity . it is not contrary to the rules of equity , that when one is so much benefited by the estate of another , that the person whose the estate is , should proportionably share of that benefit , which without him and his money , the other h●d not reaped : not is it contrary to the rules of charity , for although charity command ●s to lend for our neighbours necessity , yet not for hi●●●m and the i●●●ching of him ; and it would seem strange that aman ▪ having nothing but money , should be obliged to lend it freely to rich men , who making conqueish thereby , should 〈◊〉 the benefit , and yet he get nothing . the law of equity , that 〈◊〉 should do to others , a● we would have them do to us , will not infer ▪ but that if a man , by possessing another mans money , did either make conqueish of so much rent by it , or did ●●tain so much , which otherwayes he could not do he is obliged to make the lender proportionable sharer with him of the gain ; for it is hard to say , that a man ●igh●huy such a piece of land with my money from another ▪ and in buying of it gain so much , and yet by letting him keep hoth my money and the land , i he warranted to ask nothing at all . sure , were i the borrower and b●●er , i should think otherwayes , and judge it equitable , that the lender should be a p●●●●●er of the profits arising , in some respect ▪ from his own money . if we will consider this of usury a little further , we will find . . that all the commands strike against the injury of exacting it from 〈◊〉 object of mercy , such as the poor brother , or even a poor stranger , for in this case our money is to be lent freely , and sometimes we are obliged to give it freely , and neither to look for stock nor annual , as we may ▪ see luke . ▪ . &c. moreover , as the command is not to exact usury from the poor brother , so it commandeth also , not to exect just debts , deut. . . . . from him when he is poor , yet none i suppose , will argue from that , that no man might ask his own , even the principal sum from others , who are able to pay it . . the lord allowed gain of lent money to be taken , from strangers , deut. . and yet it cannot be said that he did allow them any thing towards strangers , which is in it self contrary to the moral law or light of nature , or which is sinful in it self . it is true , as to poor strangers , god made one law for his people and for them , lev. . . . and further he injoyned that the stranger should not he oppressed amongst them almost every where , and therefore this other allowing the taking of usury from strangers , if rich is the more binding . but to speak to this point a little more distinctly , i suppose that something commanded in it may be found peculiar to the estate and common-wealth of israel , and therefore referrable to that part of the divine law which is commonly called judicial , and in its direct authority only intended by the lord for that people , and something common to all men , as flowing from the principles of equity and charity , held forth in the eighth command ; that which i conceive to be common , is the rule given for lending to the poor , which therefore we see is made binding by the law of god , both toward an israelite and a stranger , and doth certainly import that we should lend to such freely , without regard to our own profit , and only for their supply and relief in charity , permitting a free use of our money ; and as for the security of our repayment , minding it with that fair temper of equity and moderation , which we our selves would expect if necessitated to borrow : besides , the rule should also influence our continuing and manner of exacting the debt , that all he done without rigour , and with that goodness , that even the loss of the principal , if so it should fall out , should be no grudge or disappointment . but the thing which i take to be peculiar to that people , is , that i think the trade of leading , or lending for profit , was absolutely to them prohibited among themselves , which is clear from deut. . . and the distinction there made betwixt an israelite , from whom usury might not be taken , and a stranger from whom profit is permitted . and the reasons of this command might not only be the better prevention of rigorus loaning and exacting , the stirring up of all to honest and diligent labour ( from which the hope of borrowing , as well as the profit of lending doth often keep back ) and other such considerations too much neglected in all states and polities , but also it might flow from other things particular in their condition , such as the equal distribution of their land , secured to perpetuity by the recourse of their jubilees , and it may be that the riches and conveniency of its situation for forreign traffique , with something peculiar in the rigid and covetous temper of that people , might also have occasioned this precept ; certain it is , that this prohibition of the trade of loaning , and that statute of the seventh year of release , have a manifest consonancy . but as to us , and all other people , to whom the lord hath not so commanded , and who are clearly under another polity , and in many other different circumstances , i do not see why this loaning for profit in a righteous and equitable manner , should be accounted prohibit , and because that loaning of money for profit , and taking of profit for money in other forms of bargaining , are of their own nature very like , and by use much confounded : we shall speak to both , what may be pertinent and edifying , without observing any more curious then useful distinctions ; and it is known that the schoolmen from equity grant , that in some cases a man may make gain by lending his money ; as . when it is lucrum cessans ●o him , that is , when by such aloa● he prejudgeth himself of some benefit he might make by it : . when there is 〈◊〉 〈◊〉 or any loss accresseth to him by it : or . when his money ●●oreth so much more useful at such a time to such a person , but it is to be estimate according to its present circumstantiate case ; . they suppose one to advance the money before he actually receive the thing which he hath bought or purchased , and in that cast they allow that the seller , in respect of his retention of the fruits , get a smaller price , and less advantage ; or suppose the seller to lye out of his money so long after delivery of the thing sold , and they allow him to take the more ▪ and what is that , but taking so much for want of their money ? again ▪ some of them dispute ▪ that though money in it self be not apt to increase ( which is their great argument ) yet considered as the instrument of trade and mean of negotiation , it is as apt to increase more money , as corn sown is to grow to a greater increase . . it is not for naught that our lord useth the parable of the talents , wherein certainly he intendeth no unlawful way of trading , but that which was commendable in its proper circumstances . . in matter of communicating and charity , the apostle requireth an equality , cor. . , . and that one should not be burthened and another free : now suppose one of a lesser estate to have only money , shall he be obliged to the pinching and burthening of himself to lend more , and that freely ( upon the account of charity , for there is no other meant here ) then a man of a greater estate is , because he hath it not in money , where is the equality ? . right reason agreeable to scripture will clear this ; suppose one gives another so much land for so much money , and the buyer desires to retain a part of the money , shall the seller be incapacitated to receive now any thing less of his estate when in money , then formerly when it was in land ? is it not still his estate and of the same value ? and therefore may it not yield that same equivalent by moderate usury or interest ? . if it were absolutely denyed , then these absurdities would follow , . that some estates would be useless to their masters or owners , and others not : . that some , for instance , ministers , orphans , and persons unable for trade , should be incapacitated to make any use of their estates , or any provision for their families meerly on this account , because either they are in such stations , or have their estates in such a condition : . then should one get no payment of money , no not the principal , suppose the person owing could not repay the principal without selling some part of his estate ( seeing we ought not to seek in the principal d●bt more then its increase to his hurt ) because then ( according to their principles ) we continued not to lend freely . then we ought not to turn our estate from money to land , because in doing so we disinable our selves to lend freely . then also there needed not , nay , there ought not to be any selling of land or buying amongst neighbours ( as in some respect it was not amongst the jews , but to the year of jubilee ) because . if men get money freely , they might still , and no doubt would still keep their estates , and not pay their debts : . if men could not take any increase for money it self , then could not a man buy another mans possession , which can yield him afterwards that same principal sum , and also yearly so much more , for this doth infer an increase also : and beside , if this did hold true , then what rule were to be kept in lending ? if it be said charity , that is granted , but so long as a mans estate is better then mine , can any say i am in charity obliged to give him , or lend him , and get nothing again ? if any say equity should be the rule ; none will say it is equity the borrower should possess his own estate , and mine also , and give nothing to me , when by my loan benefit accresseth to him : and if one may give money for land , and then exact rent , why may not one give that same money to another , and suffer him to possess the land bought with it , and expect so much rent from him ? when he accounteth the having of the money at such a rate of encrease and benefit , the land , possibly in his account , being beyond the rent or the worth of that money : and if there could not be any interest taken , men should never , nor could never expect borrowing or lending for furthering their profit , but for meer necessity , and by that means the great benefit of humane trading would be interrupted . add that men are called to equity and charity , not so much according to the quality of their estates , as to the quantity or value , that there may be an equality . and if a man that hath money be obliged to lend freely , is not a man that hath land obliged to sell it , that he also may be in a capacity to do it ? certainly when necessity so requireth , he is obliged to give , although he should sell his land for that end . and considering that money is so useful ( for it answereth all things , as solomon saith eccles . . . ) and that in reason it cannot be supposed that a thrifty and frugal man will have a sum any considerable time , but either by trading or buying land , or otherwayes , he shall benefit himself by it , there is no such reason to cry out on the iniquity of this simply considered ; yea , considering that some have money , others have access to improve it , which they have not by dexterity , health , occupation , &c. yet wanting money , the exercise of all these is impeded , it would seem that if the money of the one make the skill of another profitable to him , that then the dexterity of that man should make the others money profitable to both , according to the due proportion ; so that as the one could not use the others labour without him , so neither the other his money , that so there might be equality . it is questioned mainly , if one may covenant or contract for so much liquidat increase of his lent money ; ( seeing some will say , if one will bide the hazard of anothers trade there is no question ) and how much this may be ? answ . that there may be such a contracting and covenanting cannot be questioned , more then it can be in selling land or houses ( though the money lent may possibly be trusted to the borrower , without any antecedent , contract , or covenant , and the increase thereafter proportioned to the gain of the borrower ) it is true that this would be moderated , and within the gain that otherwise with hazard might be expected , because the lender is free of hazard , and we conceive the how much may by these rules be tryed . . a man may covenant for as much as by a free bargain his money would otherwise yield him ; as suppose one by bestowing that sum on land , would with as much certainty as can be in such matters , obtain so much land-rent , why may he not let his money for that , seeing it can be no filthy or dishonest gain ; that being properly usury , that by lending gaineth inordinately , or more then lawfully , otherwise it might or would , and that to anothers prejudice . . if the party borrower hath certain gain by it , for instance , if he do purchase so much more rent , or if he be inabled to retain so much unfold , which without that money he could not do , he looseth nothing . . when a man may without extraordinary sagacity or pains by trading , compass and make more gain then the proportion he payeth for the loan amounteth to , so that to make it certain he hath the hazard of so much more : thus the taking of five or six in the hundred per annum hath never been accounted usury , because any thrifty and frugal man may increase it to more in a years space . as exod. ● . . there is a compensation to be given for time , which certainly must be so much as may be thought the loss of that time hath prejudged the other of , or what in reason it might be thought he would have advantaged himself if he had had that time ; the one goeth upon the ground of lucrum cess●ns ( which school-men grant ) the other of d●mnum emergens . but certainly the fault is much oftner and more ordinarily in the other extremity in taking too much , as the frequent reproofs of the prophets , and the little conscience that is every way made of it , make evident : we would therefore take the pleaded for allowance , with these caveats . . that the gain never be beyond the allowed increase by the law , we may , and sometimes should be below , or within it , but never above or without it . yea , . the rules of charity and equity are not to be broken as they are , when either the poor are not let unto for the supply of their necessity , or only on the same tearms with the rich ; this is against the law , exod. . deut. . and what the lord saith , luk. . . commanding to lend without expectation of any thing , when the borrowers case calleth for it . . no increase would be exacted from these that neither gain by increasing or retaining their own portion , but when what is gained is imployed for their necessary sustentation ; or when without their desire , and not by negligence , they are put to straits , or cannot command their own , or their own is but little , and will not bear their giving of increase , and sustain themselves too , in this case it is their life and bread , nothing is to be exacted , as it is deut. . . folks would not so empty their hands by lending to rich folks all , ( if they may spare any ) as to be incapacitated to lend freely to the poor , for so men may frustrate the great end of this command , and fail against the rules of charity . . there is unlawful usury , and to be guarded against , when men consider not what use the borrower maketh of money , how he debaucheth and spendeth it , if so be their increase be sure , or consider not if by emergent providences the borrower , without his own fault , lost much ; for equity faith that consideration ought to be here , and we should not be swayed only by our own gain . . folks would not make a trade of this ordinarily ( which is but for necessity ) either to inrich themselves , or to keep themselves idle , and to prejudge lawful callings ; it would be either when anothers necessity calleth for it , or our inability other ways to trade , warranteth it , as if it be by weakness , or under-age , and the like , as is that of orphans , widows , ministers , and others , who by their stations are kept up from other tradings , and yet allowed to provide for their families ; who may otherwayes do , may not , cannot so plead for exception . . folks would be swayed to lend or not lend , not according to their own security onely , but also according to the borrowers necessity , and their own duty , as the lords word , luke . plainly holds forth . the ninth command . exodus . . thou shalt not bear false witness against thy neighbour . the lord having in the fore-going commands directed us how to walk with others in reference to their honour , life , chastity , and estate : now because men and humane societies are greatly concerned in the observing of truth and ingenuity , he cometh in this command to direct us how to be tender of this , that by us our neighbour be not wronged in that respect , but that on the contrary all means may be used to preserve truth for his good , to prevent what may load his name , and to remove what lyeth on it . the scope of it is the preservation of verity and ingenuity amongst men , coloff . . . l 〈…〉 e to another , ephes . . speak every man the truth . &c. and vers . . speak the truth in love : because if otherwayes spoken , it is contrary to the scope of this command , which is the prefervation of our neighbours name from a principle of love : the sin forbidden here is expressed by false witness bearing , which is especially before judges , because that is the most palpable gross way of venting an untruth , under which ( as in other commands ) all the lesser are forbidden . although there be many forts of sins in words , whereby we wrong others , yet we think they are not all to be reduced to this command , for injurious and angry words belong to the sixth command , and filthy words to the seventh ; but we take in here such words as are contrary to truth , and fall especially under lying or wronging of our neighbours name : now truth being an equality or conformity of mens words to the thing they speak , as it is indeed , and in it self : and lying being opposite thereto , we may consider it two wayes , . in reference to a mans mind , that is , that he speak as he thinketh in his heart , as it is psalm . . this is the first rule whereby lying is discerned , if our speech be not answerable to the inward ●onception which it pretendeth to express , and this is that which they call f●r●●le 〈◊〉 or a formal lye , which is an expressing of a thing otherwayes then we think it to be , with a purpose to deceive . then . there must be a conformity in this co●●●ption to the thing it self , and so men must be careful to have their thoughts ofthi●gs suitable to the things themselves , that they may the more safely express them , and thus when there is a disconformity between mens words and the thing they seem to express , it is that which they call materiale mendacium , or ● material lye , and a breach of this command that requireth truth in mens words , hoth as to matter and manner . that we may sum up this command ( which is broad ) into some few particulars , ●e may consider it first , as it is broken ▪ . in the heart , . in the gesture , . in write● . in word . first ▪ in heart a man may fail . . by suspecting others injustly , this is called evil sur●●izing , tim. . . or as it is in the original , evil suspition ; which is when men are suspected of some evil without ground , as potiphar suspected joseph , or it is jealousy , when this suspition is mixed with fear of prejudice to some interest we love , so her●d was jealous when christ was born , and the neighbouring kings when jerus●lem was a building . there is , i grant , a right suspition , such as solomon had of 〈◊〉 and wherein gedalia● failed , in not crediting jo●annans information anent is●●els conspiracy against his life . . by rash judging and unjust concluding concerning a man● state , as jo●s friends did ; or his actions , as eli did of hanna● , saying ▪ that she wa● drunk , because of the moving of her lips : or his end , as the co●i●t ●i●●s did of paul , when he took wages , they said it was covetousness , and when he took not , they said it was w●nt of love , see rom. . and corinth . . &c. . by b●●●y i●dging , too soon passing sentence in our mind from some seeming evidence of that which is onely in the heart , and not in the outward practise , this is h●t to judge before the time , and hastily , matth. . . . there is light judging , laying the weight of conclusions upon arguments or midses that will not bear it , as johs friends did , and as the bar●a●ians suspected paul , when they saw the viper on his hand , to be a 〈◊〉 acts . thus the king abasuerus trusted hamans calumny of the je●s too soon . . the breach of this command in the heart may be when suspicion of our neighbours failing is kept up , and means not used to be satisfied about it , contrary to that matth. . . if thy brother offend thee , &c. and when we seek not to be satisfied , but rest on presumptions , when they seem probable . secondly , in gesture this command may be broken , by nodding , winking , or such like ( and even sometimes by silence ) when these import in our accustomed way some tacite si●istrous insinuation , especially when either they are purposed for that end , or when others are known to mistake because of them , and we suffer them to continue under this mistake . thirdly , by writing this command may be broken , as e●ra . . neb. . . where calumniating libels are written , and sent by their enemies against the jews and nehemiah ; in which respect many fail in these dayes . fourthly , but words are most properly the seat wherein this sin is subjected , whether they be only or meerly words , or also put in writing , because in these our conformity or disconformity to truth doth most appear . . lies are commonly divided into three sorts , according to their ends : . there is mendacium perniciosum , a malitious or pernitious lye when it is hurtful to another , and so designed , as were the lies of those that bare witness against christ and of ziba against mep●ibo●●eth . . there is efficios●●● mendaci●● , or an officious lye , when it is for a good end , such was the midwives lye , exod. . . thus the denying of a thing to be , even when the granting of it would infer hurt and damage to another , is contrary to truth , and we oughtnot to do evil that good may come of it , and it overturneth the end for which speaking was appointed , when we declare a thing otherwayes then we know or think it to be ; and as no man can lye for himself for his own safety , so can he not for anothers ; thus to lye even for god is a fault , and accounted to be talking deceitfully and wickedly for him , when ●o keep off what we account dishonourable to him , we will assert that he may , or may not do such a thing , when yet the contrary is true , job . . . . there is j●cos●m mendacium , when it is for sport to make others laugh and be merry , which being sinful in it self can be no matter of lawful sport to make others laugh . . we may add one more , and that is mendacium temerarium , when men lye and have no end before them , but through inadvertency and customary loosness , speak otherwayes then the thing is , this is called the way o● lying , psal . . . and is certainly sinful : as when they told david when a●non was killed , that all the kings sons were killed , being too hasty in concluding before they had tryed . . consider lyes or untruths , either in things doctrinal , or in matters of fact : in things doctrinal , so false teachers and their followers are guilty , who teach and believe lies , so such teachers are said . tim. . ● to speak lyes , and so when they foretel vain events , this is a high degree of lend lying on the lord , to say he meaneth or sayeth another thing then ever he thought , or then ever came into his heart , and to pretend a commission from him when he giveth no such commission . in matters of fact , men are guilty when things are said to be done when they are not done , or otherwayes done then they are done indeed . . we may consider this sin in mens practise , either in reference to god , so hypocrisie and unanswerableness to our profession is lying ▪ psal . ● . . and isa . ● . . or we may consider it as betwixt man and man , which is more properly the scope here : again , we may consider the wronging of a man three wayes , . by false reports , speaking what is indeed untruth ; . by ●ai● reports , which tend to his shame ; so deut. . . this command is repeated in these words , thou shalt not take up any witness ( as it is in the original ) against thy neighbour . . when the reports are malicious , whether they be true or false , and intended for that end , that our neighbour may lose his good name . further , consider it in reference to the person guilty , either as he is . the raiser or carrier of a tale , true or false ; yet tending to the prejudice of his neighbour ; thus he is the maker of a lye : or . as he is a hearer or receiver of tales , prov. . . thus he is to lying as a resetter is to theft , and would not men hear tales , few would carry them , whereas when men will hearken to lyes , especially great men , all their servants ordinarily become wicked tale-bearers and whisperers : or . as he is the sufferer ( albeit he be not the venter ) of a lying tale to pass on his neighbour , ( so he loveth a lye , as it is revel . . . ) or but faintly purgeth him of it , but letteth it either lye on him , or possibly taketh it up and repeateth it again , which is condemned , psalm . . where a man that taketh up an evil report of his neighbour , even when others possibly have laid it down , is looked upon as a person who shall never dwell with god : thus one inventeth alye , another venteth and outeth it , and a third resetteth it , like coyners , spreaders and resetters of false money ; for , that one said such a thing , will not warrant our repeating of it again . . we may consider wrongs done to our neighbour by words , as unjust and without all ground , and so a lye is a calu●●ty , as was that of z●ba , made of his master mephibosheth , this is in latin calumnia : or when there is ground , yet when they are spoken to his prejudice , this is convitium , if especially in this they suffer for the truths sake ; or , if after repentance , former faults be cast up to a person , as if one should have called paul a blasphemer , shall even after his conversion and repentance , of this was s●imei guilty by railing on david . . both these sorts of lyes are either spoken or received , and not afterward rejected , as david too hastily received that false report made of mephibosheth by his servant ziba , and thinking it not unlikely , because the reporter made it seem to be so , did therefore conclude it was truth , and did not reject it afterwards ; or when at first received , yet after upon better information it is rejected . . again , this wronging of our neighbour by words is either of him when absent , and this is backbiting , which often is done under pretence of much respect ( that the report may stick the faster ) in such like words as these ; he is one i wi●h well , and should be loath ●o have him evil reported of , but this is too evident , this is the truth , &c. this is susurrare , to whisper . or , it is of him when present , so it is a reproach and indignity , or upbraiding . . again , this backbiting and reproaching is either direct , so that men may easily know we hate such persons , or it is indirect , granting some what to his commendation , and using such prefaces as in shew bear out much love , but are purposely designed to make the wound given by the tongue the deeper , such persons are as butter in their words , but as sharp swords in their hearts , this is that dissembling love which david complaineth of . . sometimes this reproaching and slandering of our neighbour is out of spleen against him , and is malicious ; sometimes out of envy to raise and exalt ones self on the ruines of another ( this is grassari in famam proximi ) sometimes it is out of design , thereby to insinuate upon them whom we speak unto , as to signifie our freedom unto them , to please them , or praise them , by crying down another , that is to serve the itching humour of such who love the praise of others , when it may be we know no faults of those we speak to , yet never open our mouth to them of one of these , nor are we free with them anent them if the things be true . . we may break this command by speaking truth , . for an evil end , as doeg did psal . . . . by telling something that is truth out of revenge . when it is done without discretion , so it shameth more then edifieth . christs word is , matth. . . tell him his fault betwixt thee and him alone : and we on the contrary make it an upcast to him , this certainly is not right . . when it is minced , and all not told , which if told might alleviate ; or construed and wrested to a wrong end , as did the witnesses who deponed against christ . we may break this command , and fall in the extremity of speaking too much good of , or to , our neighbour , as well as by speaking evil of him , if the good be not true ; and here cometh in , . excessive and rash praising and commending of one , . beyond what is due , . beyond what we do to others of as much worth , this is respect of persons ; . beyond what discretion alloweth , as when it may be hurtful to awaken envy in others , or pride in them who are thus praised : . praising inordinately , that is before a mans self , or to gain his affection , and that possibly more then when he is absent and heareth not ; much more is it to be blamed when spoken groundlesly , this is flattery , a most base evil , which is exceedingly hurtful and prejudicial to human societies , yet exceeding delightful to the flattered : . we fail in this extremity , when our neighbour is justified or defended , or excused by us in more or less when it should not be . . under this sin forbidden in the command , cometh in all beguiling speeches , whether it be by equivocation , when the thing is doubtfully and ambiguously expressed ; or by mental reservation , a trick whereby the grossest lyes may be justified , and which is plainly aversive of all truth in speaking , when the sentence is but half expressed ; as suppose one should ask a romish priest , art thou a priest ? and he should answer , i am no priest ; reserving this in his mind , i am no priest of baal : for by giving or expressing the answer so , an untruth and cheat is left upon the asker , and the answer so conceived doth not quadrat with the question as it ought to do , if a man would evite lying . this falshood may be considered with reference to things we speak of , as in buying or selling , when we call a thing better or worse then it is indeed , or then we think it to be ; ah ! how much lying is there every day this way with many . under this sin forbidden in this command are comprehended , . railing , . whispering , . tale-bearing ( spoken of before , ) . the tatling of busie bodies , that know not how to insinuate themselves with others , or pass time with them but by telling some ill tale of another ; . praevarication , which is the sin of persons who are unconstant , whose words goe not all a like , saying and unsaying ; saying now this way , and then another way , of the same thing , their words clashing together , and they not consisting with themselves . . consider falshood or false-witness bearing , as it inferreth breach of promise , which is forbidden , psal . . . when on performeth not what he promiseth , or promiseth that which he intendeth not to perform , which is deceit and falshood . . as we may sin in speaking against others so we may in respect of our selves many wayes : . when we give occasion to others to speak evil of us , . cor. . cor. . . . when we are not careful to entertain and maintain a good-name , and by suitable wayes to wipe away what may m●●t the same : it is generally observed , that while men have a good name , they are desirous and careful to keep it , and when they have lost it , they grow careless of it ; we ought not to be prodigal of our names more then of our lives or estates , for the loss of them incapacitateth us much to edifie others . . when we vainly boast of our selves , and set forth our own praise , that is , as if a man should eat too much honey , prov. , . . when we will not confess a fault , but either deny , excuse , or extenuate it ; this joshua exhorteth achan to eschew . . when we say that things are worse with us then indeed they are , and deny , it may be even in reference to our spiritual condition , somewhat of gods goodness to us , and so lye against the holy ghost . . when we are too ready to entertain good reports of our selves , and to be flattered , there is ( if to any thing ) an open door to this in us ; and as the heathen seneca said , blanditi● cum excludu●t●r placent , so may it be ordinarily seen that men will seemingly reject what they delight should be insisted in ; there is in us so much self-love , that we think some way ▪ that men in commending us , do what is their duty , therefore we often think them good folk because they do so , and men that do not commend us we respect them not , o● but little or at least less then we do others ; because we think they are behind in a duty by not doing so , and which is very sad , and much to be lamented , few things do lead us to love or hate , commend or discommend ( and that as we think not without ground ) more then this , that men do love and commend , or not love and commend us . . we also may by with ▪ holding a testimony to the truth , & by not clearing of another when it is in our power to do it , be guilty of this sin . but especially is forbidden here publick lying and wronging of another ●udicially , either in his person , name , or estate , and that ▪ . by the judge , when he passeth sentence , either rashly , before he heareth the matter● , and searcheth it out , which job disclaimeth , asserting the contrary of himself , j●● . . or ignorantly , or perversly for corrupt ends , as being bribed to it , or otherwayes . . by the recorder , writing grievous things , isa . . . or making a clause in a decree , sentence , or write ▪ more favourable to one , and more prejudicial to another then was intended : . by the witness●s ▪ who either conceal truth , or express it ambiguously , or refuse to testifie , or assert what is not true . . by the advocat , by undertaking to defend or pursue what righteously he cannot ; or by hideing from his clyent that which he knoweth will prejudge his cause ; or by denying it when he is asked about it ; or by not bringing the best defences he hath . and as to the first point here about advocates , it is to be regrated ( as a great divine in the neighbour-church hath most pathetically , according to his manner , lately done ) as a sad matter , that any known unrighteous c●●●e should have a professed christian in the face of a christian judicatory , to defend it ; but incomparably more sad , that almost ever● unjust cause should find a patron : and that , no con●en●●ous malicious person should be more r●●dy to do wrong , then some lawyers to defend him for a ( dear bought ) see ! i speak not here of innocent mistakes in cases of great difficulty ▪ nor yet of excusing a cause bad in the main from unjust 〈◊〉 b●t ( 〈◊〉 that great man ) when money willhire m●● to plead for injustice , and ●o use the 〈◊〉 〈◊〉 to 〈◊〉 the righteous , a●d ●o spo●l his cause ▪ ●and vex him with delayes for the advantage of their unrighteous clyents , i would not have the conscience of such for all their gains , not their account to make for all the world : god is the great patron of innocence , and the pleader of every righteous cause : and he that will be so bold as to plead against him , had need of a large fee to save him harmless . . by the accuser or pursuer , when unjustly he seeketh what doth not belong unto him , or chargeth another with what he should not , or justly cannot . . by the defender , when he denyeth what he knoweth , or minceth it , &c. and by all of them , when business is delayed and protracted through their respective accession to it , as well as when justice is more manifestly wronged ; this is the end of je●●ros advice to moses , exod. . . that the people may return home , being quickly , and with all convenient diligence dispatched ; which , to their great loss and prejudice many wayes , the unnecessary lengthening of processes obstructeth , and maketh law and lawyers , appointed for the ease and relief of the people , to be a grievous and ●exatious burthen to them ; for which men in these stations and capacities will have much to answer to god , the righteous judge of all the earth , when they shall be arraigned before his terrible tribunal , where there will be no need of leading witnesses to prove the guilt , since every mans conscience will be in place of a thousand witnesses , neither will the nimblest wit , the eloquentest tongue , the finest and smoothest pen of the most able lawyer , judge , advocate , notary or litigant that shall be found guilty there , be able to fetch himself fair off . o ▪ then all the fig-leaves of their fairest and most flourishing , but really frivolous pretences , wherewith they palliate themselves , will be instantly blown away by the breath of that judges mouth , and so be utterly unable to cover the shame of their nakedness in the manifold breaches of this command ; then the greatest stretches of wit , and highest strains of eloquence made use of to the prejudice of truth and justice , will be found and pronounced to be poor , filly , and childish wiles , yea , very fooleries and bablings ; after which , they will not speak again , but laying their hands on their mouths , eternally keep silence ; it will therefore be the wisdom and advantage of the guilty in time to take with it , and resolving to do so no more , to betake themselves , for the pardon of it , to that advocate with the father , even jesus the righteous , who throughly pleadeth , and without all peradventure or possibility of loosing it , doth alwayes carry the cause he undertaketh to plead . in sum , that which in this command in its positive part is levelled at as the scope thereof , is the preserving and promoting of truth , honest simplicity and ingenuity amongst men ; a sincerely and cordially loving regard to the repute and good name of one another ; and a sweet inward contentation , joyful satisfaction and complacency of heart therein ; with a suitable love to , and care for our own good name . the tenth commandment . exodus . . thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man-servant , nor his maid-servant , nor his ●x , nor his ass , nor anything that is thy neighbours . vnto all the other commands the lord hath subjoyned this , for mans humbling and deep abasement in his fight , and it reacheth further in then all of them , being ( as the words bear ) not about any ●ew object , ( for it is concerning wife , house , &c. ) but about a new way of acting in reference to that object , and condemning directly a sin , not so condemned in any other of the fore-going five commandments , so that it also seems to be added to the other as a full and more clear explication of that spiritual obedience that is required in all the rest . in it we have to consider , . the act , . the object : the act is not to co●et , the apostle expresseth it , rom. . . thou shalt not lust , which implyeth an inordinateness in the heart , as being dissatisfied with what it hath , and so the positive part is contentment and satisfaction with a mans own lot , hebr. . . let your conversation be without covetcusness , and be content with such things as ye have : so that whatsoever motion is inconsistent with contentment , and inordinately desireth or tendeth to a change of our condition , falleth in as condemned here . the object is instanced in some particulars generally set down , such as our neighbours house , his wife , then his servants , &c. under which ( as the general following cleareth ) are comprehended all that concerneth him , his place and credit , or any thing that relateth to any of the former commands . thou shalt not grieve that he is well , nor aim at his hurt , nor be discontent that thy own lot seemeth not so good . and as for the reason why this command is added , its scope holdeth it forth , which seemeth to be this , i not onely require you ( as if the lord had said ) not to steal from him , and not to let your mind run loose in covering what is his , as in the eighth command , not only to abstain from adultery or determined lust in the heart , as in the seventh command , and not onely the abstaining from wronging of his life , as in the sixth command , and of his name that way spoken of in the ninth command , or wronging of them that are in place and power by such heart lusts in us as are forbidden in the fifth command ; but i require such holiness that there be not any inordinate lust or motion entertained , not having a being in the heart , although it never get consent , but on the contrary , that in reference to all these commands in your carriage towards your neighbour , there be in you a full contentation with the lot that god hath carved out to you , without the least inordinate motion or inclination to the contrary , which may either be inconsistent with love to him , or with contentment and a right composure of spirit in your selves . from this we may see that this command is unreasonably and unjustly divided by papists into two commands , the one relating to the neighbours house , the other to his wife , and what followeth : for , . this concupiscence or lust looketh not onely to the seventh and eighth , but to the fifth and sixth , and ninth commands , there being an inordinate affection towards thy neighbours life and honour , or estimation also ; and it is instanced in these two , because they are more discernible and common : this then sheweth that god taketh in this inordinateness of the heart , under one command , in reference to whatsomever object it be , otherwayes we behoved to say that either the commands are defective , or that there is no such inordinateness to other objects of other commands ( which is absurd ) or by the same reason we must multiply commands for them also , which yet the adversaries themselves do not . . the apostle , rom. . . comprehendeth all inordinateness of heart towards whatsomever object it be in that command , thou shalt not lust , which is , as thou shalt not de●i●e his wife , so nothing else what is thy neighbours . . the inverting the order which is here , in deut. . . where the wife is put first , not the house , sheweth that the command is one , otherwayes what is ninth in the one would be tenth in the other , and contrarily , and so the order of these ten words ( as they are called by the lord ) would be confounded . but the great thing we are mainly to inquire into , is the meaning of this command ; in which papists being loath to acknowledge corrupt natures case to be so desperate as it is , and designing to maintain perfection of inherent righteousness and justification by works , do make this sin of lust , forbidden in this command , a very general thing , and all of us ordinarily are apt to think light of this sin . we would therefore say , . that we are to distinguish concupiscence , and consider it as it is , . spiritual in a renewed man ; for there are motions and stirrings called lustings of the spirit against the flesh , galat. . . . as it is partly natural to man to have such stirrings in him , as flow from the natural faculty and power of desiring , so christ , as man , desired meat and drink : and this being natural , was certainly in adam before the fall , and as the will and understanding are not evil in themselves , so is not this : it is neither of these that this command speaketh of . . there is a sinful concupiscence , called evil concupiscence , coloss . . . and the lusting of the flesh against the spirit , it is this that is here spoken of , the inordinateness of that lust or concupiscibleness , or concupiscible power , turning aside out of its natural line to that which is evil . it is this which god forbiddeth in this command , and setteth bounds to the desiring or concupiscible faculty . . we say there is a two-fold consideration of this sinful concupiscence . . as it is in the sensual part onely , and the inferiour faculties of the soul , as to meet , drink , uncleanness , &c. or , . we may consider it as it reacheth further and riseth higher , having its seat in the heart and will , and running through the whole affections , yea , even the whole man , who in this respect is called flesh in the scripture , galat. . . and there is heresie and other evils attributed unto it , vers . . , . which will not agree to the former , so rom. . , . it is called the law of the members , and the body of death , and hath a wisdom , rom. . . that is enmity against god , corrupting all , and inclining and by-assing wrong in every thing , so that a man because of it , hath not the right use of any faculty within him : this concupiscence , which is seated not only in the sensible , but in the rational part of the soul , is that which is intended here , which is the fountain and head-spring of all other evils ; for , from the heart proceed evil thoughts , &c. matth. . . it is the evil treasure of the heart , matth. . . . we may consider this lust , . as it is habitual , and is even in young ones , and in men when they are sleeping , whereby there is not onely an indisposition to good , but an inclination to evil , it lusteth against the spirit , galat . ● and is enmity to the law of god , rom. . . and lusteth 〈…〉 james . . and 〈…〉 sin , james . . this is the sad fruit and consequent in all men by nature of adams first sin , and hath a disconformity to the law of god , and so is called the flesh , rom. . . and the law of sin and death , rom. . . in the first respect , this sin is a body and a person as it were , an old man , rom. ● . . and in the other , it hath 〈◊〉 in particular , to which it giveth laws , requiring obedience . . we may consider it as ●●ting and stirring in its several degrees ; and . we may say it stirreth habitually , like the raging sea , isai . penult . and as grace tendeth to good , or as fire is of an heating nature , so is this lust still working as an habitual distortion , crook or bending , upon somewhat that should be straight ; or as a defect in a legg , which possibly kytheth not but when one walketh , yet there is still a defect ; or rather it is a venome which is still poysonous ; thus rom. . . it is called the motions of sin in the flesh , . the more actual stirrings of it are to be considered , either in their first risings , when they are either not adverted into and without direct hatred , or actual and formal approbation ; or as they are checked and rejected , as paul did his , rom. . . and corinth ▪ ● . . or as they are delighted in , though there be not a formal consent , yet such a thing in the very mind is some way complyed with , as desirable and pursued after , this is called mor●sa delectatio ; or as they are resolved on to be acted , and when men seek means and wayes how to get the sin committed , after that inwardly approving complacency and liking of the thing hath prevailed to engage the mind , to conquish ( for instance ) such an estate unjustly , or to compass and accomplish the act of filthiness with such a woman . . it may be considered in general , either as the thoughts are upon riches , or covetousness , or filthiness , without respect to any particular thing or person , or as they go out upon them in particulars . . we say we would put a difference betwixt tentations objectively injected by the devil , as he did on our lord jesus , matth. . . and lusts rising from an internal principle , which are most common , see james . . the first is not our sin of it self , except it be . entertained some way , or . not rejected , or . not weighting and grieving us for the ill scent it leaveth behind it ; for we having such conbustible matter within , hardly cometh a tentation in , even from without , but it fireth us , or rather we having the kindling within , the devil cometh but to blow on it , and stirreth that which is in us , hence it cometh , that seldom there is a temptation assaulting , but some guiltiness remaineth , because there is not a full abhorrence of these abominable strangers that come into the heart . . this lust may be considered , either as it is in natural men , where its shop is , and so it is called reigning sin , and the dominion of sin , it is a yielding to sin to obey it in the lust thereof , to obey it willingly , as a servant doth his master , rom . , . or as it is in the renewed and regenerate , so it is indwelling sin , without dominion , and indeavoured to be expelled , a law in the members , and that continually is acting , but counteracted by a contrary lusting , rom. . , . now let us clear . what concupiscence falleth in under this command ; and so . how this differeth from other commands which are spiritual , and reach the heart also ; . we may consider the sinfulness of this lust , and give some advertisements concerning it in its acting , stirring , &c. . under this command we take in habitual lust , even as it disposeth and inclineth to ill in the root of it , though not principally , yet consequently ; because its streams and branches that do flow from , and clear this ●o be the fountain and root , are primarily understood ; and the reasons why it must be taken in here , are because habitual lust in the root is sin ( for so it conceiveth sin , james . . . ) and if it be sin , it must be against some of these commands , which are the substance and matter of the covenant of works , which prescribeth all duty , and forbiddeth all sin . . if this law require absolute purity , then that inclination must be condemned by it , but it requireth absolute purity and exact holiness , even according to gods ▪ image ; therefore that inclination inconsistent with it must be condemned here , seeing in the other commandments , acts that are resolved and fully consented to in the heart , are forbidden . . if the rise of this habitual lust was by this command condemned and forbidden to adam , in looking to the fruit ; and in entertaining that motion , or the indisposing of himself by it to walk with god ; or if this command did forbid him his fall , and the bringing upon himself that lust ; and when it was in him if it was a breach of this command , then it is so to us also ; but certainly adam was enjoyned by this command to preserve himself free of the root of such evils , if the fruits themselves be evil , which is undenyable . . if this ill be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ or a transgression of , or disconformity to the law , then it must belong to some command reductively at least ; but the former is certain , and it cannot so properly be reduced to any other command as to this , therefore it is here condemned as sin . . if it lyeth in the heart , and giveth the first sinful rise to actual sins , then it must be forbidden in this command ( for as we now consider it , it preventeth determination , and may be where actual sin is not ) but the former is truth , that it conceiveth other actual sins as the mother of them ( as it is james . . ) therefore it must be forbidden here . . add our blessed lord jesus in his utter want of , and freedom from , all corruption was conformed to the law , and it was a part of his conformity to it , and to this command rather then to any other , that the devil had nothing in him , no , not so much as a mo●us primo primus ( as they call it ) to sin , nor any root from which it should spring . if it be objected , . that this lust is in men antecedently , not only to any formal will of their own , but to all power and ability to help it , or so much as not to will it , and so cannot be supposed to be forbidden to them . answ . . there are many things forbidden them , which now after the fall are not in their power to prevent . . this law is to be looked on as given to man in his innocency , which therefore required of him the keeping int●re and undefaced the image of god , according to which he was created ; and now condemneth him for the want of it , the scope of the law being to point out perfect holiness , without respect to a mans ability , or his present condition , but to his duty , for the performing of which he got a power from god ut first , but through voluntary transgression of the law lost it , and none will deny but if it be a sin to have such a pollured nature , the law must require it to be otherwayes . but . if it be said that it is involuntary . answ . it is true it is not deliberate , but voluntary it is , as having its seat and rise in the will , as well as in other faculties , and therefore the will cannot be thought free . . if it be said that this sin is greater then any sin forbidden in any other of the commands , therefore the command forbidding it ought not to have been last . answ . in some respect it is greater , to wit , in it self , yet in respect of its palpableness and obviousness it is less ; also this command forbidding it , presseth a further degree and step into all that goeth before , and therefore is well subjo●ned . . we comprehend under this command all first motions rising from that habitual lust , in reference to more compleat acts , although they be instantly checked & choaked , and that whether they be in reference to particular objects , or whether they be vaging unsetled motions of any lust in it self sinful ; and that whether there be a delectation or staying on that forbidden object or not , or consenting to it , or resolution to follow it or not , as is evident in paul , rom. . for , . such motions are the births of a a sinful mother , habitual lust : . they have sinful effects and tendencies , they are incitements to sins : . they are sinful in their nature , as being disconformed to the holy law of god , and though they should presently be strangled , yet it is supposed that once they were ; and if they were , they were either good or ill ; if good , they should not have been strangled ; if evil , then they had this inordinateness here forbidden , and that from our own hearts or inventions that gave them being , and therefore they must leave a guilt behind them . . otherwayes these evils forbidden here , would not differ from the spiritual ills forbidden in other commands that forbid lust with consent and delight . . our blessed lord jesus could be capable of none of these , and therefore the having of them must be unsuitable to his image , who was like us in all things except sin . . paul's assertion , rom. . . that he had not known this sin of lust but by the law , maketh it evident that the command speaketh of ●ust not easily discernable ( yea , that he himself discerned it not till he was renewed ( and so it spoke of such lusts as after regeneration , to his sense and feeling , a bounded most : now none can say there were either in him more resolutions to sin , or more delight in them then before , but a quicker sense of these sin●●● stirrings and irritations then he had formerly . . we take in here morosis delectatio , or the entertaining of extravagant imaginations ( as of honour , greatness , lust ; pleasure , &c. ) with delight , where the heart frameth such romances , and pleaseth it self with meditating and feeding on them , which eccles . . . is called the wandring of the desire , and in other places of scripture , the imaginations of the heart of man ( which even nature it self may teach to be sinful ) this properly cometh in as alegg ( to say so ) or member and degree of this sin , and as an evidence of one actually discontented with his own lot ( contentedness with which is the positve part of this command ) and is a whoring of the heart after vanity , in a palpable degree , to satisfie it self in its phantasies and notions ; and this is not only when the heart runneth upon sinful objects , but also vain objects , which david hated , psal . . . for this reilling and roaring of heart is ever upon some other mans portion , at least upon what is not ours , and tendeth ever to the imagining of some thing which is not , as an addition to our good which supposeth discontent with what we have . . we take in here such concupiscence , as though it approveth not unlawful means to prosecute its inordinate designs , yet it is too eager in the pursuit , and discontent when it falleth short ; as for instance , when achab would buy naboths vineyard and pay for it , or a man would marry such a woman lawfully , supposing she were free , and there were consent of parties , &c. the one is not stealing , nor the other adultery , yet both of them suppose a discontent , when the desire of having is too eager , and when there is an inordinateness in the affection or desire after it ; as when one cometh thus peremptorily to desire to have such a thing ▪ , or to wish that such a thing were , i would fain have this or that ▪ o that this or that were , even as david longed for a drink of the well of bethlehem : in a word , we take in all that is opposite to , or inconsistent with satisfaction in our own lot , and love to our neighbour , under which this command , as the rest is comprehended , rom. . . even the least ●●●●ngs of any thing tending that way , or that inclineth to discontentment in our selves . it is true , every desire to have something added to our lot , or amended in it , it not to be condemned , but when it is inordinate ; as . when the thing is not needful ; . when the desire is too eager ; . when the thing too much affecteth , and even discontenteth till it be effected and done . now this being the scope and sum of this command , it may be gathered of how broad and vast extent the breaches of it are : is there one hour wherein there are not multitudes of these evil thoughts flowing , running , and roving through the heart ? ah! what discontents with providences , grudgings , vain wishings , &c. are there ? and although all these , as they reflect on god , are against the first command ; yet as they imply discontment in us with our lot , or as they are risings of heart to evil ▪ ( though wrestled against , and wherein the spiritgetteth the victory ) they are against this command ; so that not only vain imaginations that are formed with delight , but even those that are scarce suffered to breath , yet having once a being , are against this command , and sinful : for , . they break a law , and are disconformed to that which we should be ; . in paul , rom. . ( who yet gave not way to these ) they are called sin and the body of death : . he wrestleth against them , and cryeth out under them , desiring to be quit of them , verse . now if they were only penal , such out-cries and complaints were not so like him , whom a complication of sharpest afflictions could never make once to groan ▪ but this body of death made him to cry out : . they lust against , and oppose the spirit , g●l . . . and so are against the law of god , rom. . and tend to obedience to the law of sin , and further the execution of its decrees : . these are of the nature of original sin , and a branch growing of that root , and so what is born of the flesh is flesh , the branch must be of the nature of the root , if the tree be corrupt , the fruit must be so : . these make way for other sins , and keep the door open for temptations to grosser evils , and give the devil access to blow up the fire : . they keep out many good motions , and obstruct many duties , and indispose for them : . they mart communion with god , who should have the ●ll of the soul , heart and mind ; and sure , if he had his due , there would be no place for these , as there will be none for them among the spirits of the just men made perfect : . these sinful risings in the heart are a great burthen to a tender walker , who groaneth under that habitual lightness and vanity of his mind in the gaddings ▪ whorings , and departings of it from god ; for because of it he cannot get his whole delight u●interruptedly set on him , and though he delighteth in the law of god after the inner m●n , yet he cannot win up to full conformity to it in his practise , or when he would and resolveth to do good , yet , ( ere he wit as it were ) ill is present with him , and his heart is away and on the pursuit of one foolish ●oy and vainity or another : . paul speaking of these lustful stirrings of the heart , doth make it evident , rom. . throughout the chapter , that this command speaketh of such lusts which he had not known ▪ except the law had said thou shalt not lust . now men naturally know that inward assent to sin , even before it be acted is sinful ; yea , paul knew he had such things as these corrupt motions in him , but he knew not that they were sinful , but from the law , and that after its spiritual meaning was made known to him ; and from this it is that such who are regenerate see more sins in themselves then ever they did while unregenerate , not simply ▪ because they have more , but now having the spirit , and a contrary principle with in , they discern that to be sinful , which they took no notice of as such formerly : . the frequency of this sin of inordinacy in the first stirrings and motions of the heart is no little aggravation of it ▪ for what hour of a mans life , when waking , ( yea , even when asleep , in dreaming a man may be guilty of it , as rivet upon this command acknowledgeth ) or half an hour is free of it ? is ever the mind quiet ? and doth it not often yield consent to these motions ? and how few good purposes are often followed forth ? alace ! but seldome : . the extent of it is great , one may sin this way in reference to all the commands , yea , to as many objects as his neighbour or himself hath things of which they have the possession ; yea , to imaginations about things that have no being , nor , it may be , possibility of being , but are meet chimera's : . the occasions of it , and snares to it , are rife and frequent , nothing we see , but readily it doth , as fire , inflame this lust , so that we have need continually , as it were , to cast water on it ; yea , what thing is there that is in it self lovely and desirable we hea● or read of , that we are not ready inordinately to be stirred towards the desiring of it . . its pretexts and cloaks to hide it self are many , and sometimes specious , so that men are seldom challenged for it , if it come not to the length of being consented to , or at least of a delectation : how often are there wishes in our mouths , and oftner in our hearts , that break this commandment which we observe not ? especially , if they be for knowledge or some good thing in another , or some good thing done by another which commendeth him ; for then , o if we had it ! or , o if we had done it ! is often the language of the heart , and so there is a secret discontent against our neighbour , which often runneth to envy , or at least to a discontent that it is not so with us , and that we are behind in that ; but especially in spiritual things we take liberty for these discontented wishes , also grudgings , that another is free and we are crossed , come in under the sin here forbidden ; as also that which is spoken of eccles . . . of much reading and making many books , when one is desirous inordinately , either to have , or to make many books to vent his knowledge by , especially when it levelleth at what others have done . this inordinacy that is in the motions of the heart , appeareth much , . in the beginnings and stirrings of passions and discontent which often never come abroad , but yet are deep breaches of this command , either as marring that loving and kindly frame which we ought to carry towards others , or as inconsistent with that inward serenity and tranquility that we should conserve in our selves , that dumpishness ( which is ordinarily to be seen in passionate and discontented persons ) often proceeding from , or tending to one of these two , passion or discontent . . it appeareth in bargains , as when we hear of a good bargain or good marriage which another hath gotten , or some good event or issue he hath had in such or such an undertaking , there is a secret grudge that we have not got it , or that we have not had such success . . that thoughtiness and anxious carefulness which often is in bargains making , how they may be sure and most for our advantage , is we conceive especially pointed at here , there is a suitable carefulness , which simply , and in it self is consistent with lawful diligence , but this anxiety sinfully accompanieth it through our inordinacy in it . . it sheweth it self in those many ruings and repentings which often are after things are done , and wishings they had not been done , which are not simply sinful when there is reason for them , but as they are carking and inordinate , as for most part they are in us . we ought to grieve with after ▪ grief and sorrowful sharp reflection for the sin of what we do in all these above said , and others such like ; but its repining against god , and his infinitely wise government , to grudge at dispensations , events , and consequents , which are meer providences . . this inordinacy of heart motions doth much appear in the vexing after-thoughts of , and reflections upon any thing we have done , not so much because of its sinfulness , as because of its bringing shame upon us , or because of its unsuitableness to what our humour aimed at ; and upon this account we are discontented , and have an inordinate and unsatisfied desire of having it other wayes done , and so discontent is the proof and evidence of this lust , discovering it where it is , for because our desire ( though possibly it be confused and for any good , as it is psalm . . ) is not fulfilled , therefore is heaviness and discontent , whereas if it were satisfied , there would be quietness . so then we conceive this command , as to its positive part , doth . require love to our neighbour , and complacency in his prosperous condition , and all such motions as are inconsistent with it , are here forbidden , though they never come to act , and being such as we would not have any others entertaining towards us . . cont●ntinent so that discontent , discouragement , fainting heaviness , anxiety , disquietness and not resting satisfied with our own lot , which is forbidden . hebr. . . are condemned here . . a holy frame of heart , a delight in the law of god , and conformity to it , ram. . . hence these motions are counted opposite to it which were in paul ( although he wrestled against them , as was said ) and are the imaginations of mens hearts , but the serenity and tranquil composure of the heart having every thing subject and subordinate to the law of god , is called for here . . it requireth compleat conformity to the law of god , and exact and perfect love to , and delight in him . thus this command is broken , when there is any stirring of heart inconsistent with perfect love to him and his law : but obedience is given to it when we put off the old man , and put on the new man ▪ created after god , &c. col. . . . and attain unto a stayed , composed , established , and fixed heart , so much commended in scripture . for the difference of this command from the for mer commands , is not in the object , but in the act lust , for determinate lust , for instance , looketh to the seventh command , but here a sort of vaging unsetledness in the thought that cannot be called adultery , as not partaking of that name , yet really is lust , is forbidden , and so also vain wanderings upon ideas and notions come in here under the name of lust , and are sinful , being inconsistent with a composed frame of heart . to close up all ▪ let us consider a little these words , rom. . . i had not known lust except the l●w had said , then shalt not covet : i shal onely premit this one-word , that it is somthing peculiar to this command , that men in nature come not the length of taking it up . paul before conversion knew that the consented ▪ to desire of an unlawful thing was sin , but be knew not this narrow bounding of men to be intended in this command . in the words then you may take up these three , . that there is a great sinfulness and inordinacy in folks hearts , even in the least things , which oft-times they take no notice of . . that generally men in nature do not advert to this , and are never throughly humbled under it . . that there is such an indwelling lust as this , which is spoken of here even in the heart of the believer , and obedience to this command will be as seriously aimed at by him , and he will be as much troubled and affected with the breach of it , as of any of the other commands . as to the first , i shall first interrogate you a few things , . how often is your mind stirring and reeling like the raging sea ? . how often , or rather how seldom , can ye say that these motions and stirrings are conform to the law of god , or consisting with true love to god , and delight in him and in his law ? are there not in your hearts wonderful swarms of vain imaginations that ye cannot give a reason for , and cannot tell how they come in , nor how they go out ? which yet are all breaches of this command . . how often do ye take notice of them , or are suitably affected with them ? . for further conviction of the sinfulness of this , consider the extent of the command . . a man by the breaking of this command may be guilty of the breach of all the rest : . it s extensive , in respect of the occasions a man hath to break it , his eye will look to nothing but this lust will take occasion from it to sin , the hearing of such and such a thing , will by means of this waken a desire to be at it , though the impossibility of acting it may impede his determination : . it is extensive in respect of the continual bad posture the heart is in , so that hardly can a person take a look of it , but he will find this sin of inordinacy in the thoughts in it , and some plagues as effects following on it . . for yet further conviction , consider the greatness of the sin , . in that it not onely runneth after particular objects , the coveting whereof is against the other commands , but fore-seeth and inventeth objects in the brain , and so this lust is broader then a man hath existent objects to it , as when he desireth to be rich , but knoweth not how : . we may gather the greatness of this sin , partly from the nature of it , called in scripture , enmity against god , rom. . . party from the brude and product of it , called the fruit of the flesh , partly from the fruit that it bringeth forth , and that is death , it begetteth other sins , not onely by indisposing to duty , but by actual inclining and disposing to evil , so that when the devil cometh to tempt , he hath no more to do but to blow up this fire of lust that is within , and needeth not bring new fire to kindle it . our scope in all this is to bring you to know that such a thing as this inordinate lust is in you , and that it is exceeding sinful ; ye cannot deny but the devil and lust stirreth as much in you as it did in regenerate and eminently holy paul , and yet how is it that ye are as quiet as if it were not in you at all ? such serious and sensible souls as have rightly seen this , will loath themselves , as being , because of it , most polluted and unclean , and will cry out , oh! we are vile . for the second thing in the words , folks may be a long time ere they take up this sin , & generally men in nature do not know it : there are many vile sins in the heart that never were deliberate , nor yet fully consented to , when this sin is discovered to paul , he getteth another sight of the nature of sin then he would have believed formerly he could have had ; folks are rarely affected with original s●n , that thwarteth with , and is contrary to the law of god , and seldom burthened with this habitual lust , that stirreth even in believers , because but renewed in part , and so it is but destroyed in part ; and it is a great and gross mistake to think that grace altogether expelleth it here , and it is sometimes their guilt that they-fret and are discontented and discouraged , not so much because of the sinfulness of the sin , as that it should be in their lo● ; for it is one thing to be seriously wrestling against this lust , and bemoaning it , and another thing to have a perplexedness about it ; as when there is a fretting that such a thing is not better done , and yet no serious sorrow , because of the wrong doing of it simply , and in it self considered ▪ and there is an inordinateness wherein the flesh prevaileth , even in complaints of sin , and in desiring good : and so this command regulateth our desire , not onely in reference to the object , but as to the way and manner of pursuing it . as to the third thing in the words , that this lust or concupiscence is in the believer ( as we have just now said ) it is uncontrovertibly clear from what the apostle asserteth of himself , and most bitterly bemoaneth in that chapter , and from the universal experience of the saints , so that we need say nothing more particularly of it then we have said ; onely it may be asked if there be such a concupiscence in the believer , how doth it differ from that which is in natural men ? answ . . sin not onely dwelleth , but commandeth and reigneth in the natural man ; but though corruption dwell in the believer , and may sometimes take him captive , yet he doth not with the bensel of his sould yield to it . . a natural man is wholly one , or if there be any warring or dissention , it is but one lust striving with another , the believer is t●osome ( as they use to say ) he hath two parties or sides , and when corruption prevaileth , grace will be saying , o that it were otherwayes . . the believes discerneth his lusts far better nor he did while unregenerate , and seeth themas so many evil spirits dancing and reeling within him . . this indwelling corruption is one of his greatest weights , yea , it is exceeding weighty , and his most grievous burthen , heavier not onely then all outward afflictions , but even , in some respect , then actual transgressions , for he findeth that he is never sooner off his watch , but his evil inclination setteth on him ▪ this is his exercise , this marreth his peace , and maketh him loath himself , when the world seeth nothing in his conversation reproveable : this did much more pinch and afflict paul then his persecution , and maketh him cry out ▪ what shall i do , o wretched , o miserable man that i am , who shall deliver me from the body of this death ? all the outward afflictions and tribulations that he met with , drew never such a word from him ; he could through grace , rejoyce , yea , glory in the midst of them , but this maketh him cry out of himself as miserable , it being indeed the thing , that in it self , and in the esteem of the child of god , when at himself , maketh him beyond all things in the world look at himself as wretched and miserable , and if faith in christ were not kept up , the believer in this case would despair and give it over ; but it is neither the natural mans exercise , nor yet his burthen . . the natural man hath not a spiritual sense to favour and relish the things of god , and as little inward feeling of his corruption that is opposite to the grace of god , but outward things are only or most sweet to him : the believer relisheth spiritual things ; but remaining corruption mar●eth his satisfaction even in outward things , and the more he finds that he is satisfied with them , he is therefore the worse satisfied with himself ; if he take a glut of satisfaction in them , with more pain he vomits it up again , and it troubleth his stomach , as it were , till he get it cast out ; gods people get not leave to drink with full satisfaction of the things of the world , as natural men do ; for the believer having two parties in him . grace and corruption , whereof , while out of heaven , he is constituted ; what contenteth the one can never content the other : but the natural man having but onely one party , and being wholly constituted of corruption , he hath more delight , not onely in sinful things , but also in worldly things then the believer . the scope of all is to discover your superficialness and overliness in examining your selves , to put you to be more serious in that necessary and useful exercise , and to teach you by what command ye should most examine your selves , even by this tenth command , as being that which will make the clearest & most throughly searching discovery of your selves to your selves , and will best rid marches betwixt you and hypocrites ; to put you in thankfulness to acknowledge , and with admiration to adore the exceeding great goodness of god , in providing and giving a mediator on whom he hath laid all these innumerable iniquities of all his people , which would have sunk them eternally under the unsupportable weight of them ; to let you see how absolutely necessary , how unspeakably useful , and stedable he is to so many wayes , and so deeply guilty sinners ; and withal to lead you to improve and make use of him for doing them away , both as to the guilt and filth of them ; which when god shall , for christs sake , be graciously pleased to do , will not every believing soul have reason to say and sing to the commendation of his grace , who is a god like unto thee that pardoneth iniquity ? bless the lord , o my soul , who forgiveth all thins iniquities , who healeth all thy diseases ; to him that loved us , and washed us from our sin● in his own blood , be glory and dominion for ever . amen . finis . an alphabetick table of the chief contents of this treatise . a. adjuring of men in what cases , lawful and useful . page adjuring of devils , vvhen lawful , and when not . adjuring unre●sonable creatures in what sense lawful . advocates their sin in pleading for unjust causes , and suits . adultery , the evil and aggravations of it . three sorts of it , and which is the grossest . how many wayes one may incur the guilt of this si● . , alms , what obligation lyes upon ●s for giving of alms , or for works of charity . how great a sin , vvhen neglected . wherein this duty consists . who the fitt●st objects for alms-deeds . who are obliged to give alms. after vvhat manner , and in vvhat measure should vv● give our alms. ibid. general rules directing the time , the manner and proportion of alms. angels , visible representations of them impossible and dangero●s . when they vvere created . anger vvhen lawful , and vvhen not . appealing to god ▪ in vvhat case lawful . apparel how to be used . the sinful abuses of it . , asseverations , such as in conscience &c. whether lawful or not . , attestations vvhen lawful and binding . of attesting god ●s witness . b. back-hiting , mens sin and subtilty in it . baptism , the right administration of it required in the second commandment . how parents 〈◊〉 before the baptism of their children , how in the time of the administration of it , and how after it . several ordinary si●s of the administrators of it enumerated . the ordinary sins of the vvitnesses to it enumerated . ibid. many sins of professors in reference to their own baptism instanced . beasts , the killing of them not forbidden in the sixth commandment . how one may sin in striking of them . ibid. bigamy , how a breach of the seventh commandment . blasphemy defined and distinguished . when its against the father , vvhen against the son , and vvhen against the h. spirit . ibid. blasphemy against the holy spirit , vvhat it is not . what it is . ibid. in vvhat sense this sin is irremissible . how many vvayes on may be guilty of blasphemy . what sins do occasion others , ●specially to blaspheme . ibid. c. calumny what it is . caping or plundering of trading ships , by priva●eers unlawfull even in time of war. charity , see al●e● . chaplains , see families . commandments distinguished . in vvhat sense affi●mative commands oblidge semper , but not ad semper . ibid. . rules to know vvhen affirmative commands bind to present practise . . . rules for the better understanding of each command . , , two mo●e rules added . all these rules summarily contained in five scriptures . why some commands and not others have reasons pressing obedience , annexed . why some have promises annexed . why some have threatnings annexed . ibid. concupiscence . how in the se●sible part of the soul , and how in the rational . of habitual and actual concupiscence , with the degrees of the letter . ibid. habitual concupiscence proved to be forbidden in the tenth command . some objections answered . the first stirrings of concupiscence , though not delighted in , nor c●nsente● to , proved sinfull and against the tenth command . , the sin of these first motions held ou● i● many particulars . , how the inordinacy of these motions discovers it self . how the sin of these is not sufficiently noti●ed . ibid. that m●n in the state of nature can●●t take up the sin of these . how concupiscence in a b●li●ver differs from what it is in other men . ibid. confidence in what sense it may be put in the creature without sin . covetousness what it is how a man may endeavour to increase his estate without the guilt of it some discoveries of covetousness that in the apostles times it brought men under church censure ibid. what coveting is forbidden in the command the prohibition of covetousnes● unreasonably divided by papists into two commands . ib. covenant , every sin against god as our god in covenant is against the first command , as w●ll as sin against god as god d. da●cing the sin of it dayes . none can institute ordinary or fixed dayes for worship throughout the whole , beside the sabbath giving or receiving gifts ●n new-years day , a sinful superstitious custome despair , how a breach of the first comman●ment devil , his injections when 〈…〉 not dreams , see sleep drunkenness , the sin of it shewed in divers respects rules for preventing insobriety in drinking , whereby one may also know when in any measure guilty . how unbecoming all , and whom more especially whether ●n may drink excessively to provoke vomiting for health sake , whether drunk●nness l●ssen the guilt of sins committed in the time of it . of tipling and four-hour ●ing of drinking at making of bargaines of drinking healths ibid. of drinking at the birth of children , and when visiting women in child bed of drinking at like ▪ wakes or dr●gie● . of the multitude of taverns & ale house ▪ du●lls the unlawfulness of them duties we owe to god by the first command , summed up ● these required in the second command , summed up these required in the third command , summed a summary of the sabbath duties , ▪ why our duty to man is as particularly required in the decalogue as our duty to god f. famil●-worship ▪ wherein it consists that the scripture holds this forth is proved at length , . &c. seven reasons proving the necessity of it , that this is required in the fourth commandment , proved various wayes , that this duty is four wayes described in scripture , the right use , and also the abuse of keeping chaplaines the great advantages of conscientious going about family-duties fasting , in what sense a part of gods worship se●eral grounds of fasting ibid. twelve ordinary sins that goes before fasting twenty ordinary sins in fasting ennumerat●d , thirteen instances of ordinary failings after fasting father , how to be understood in the fifth command wh●● lo●e the father owes to the son , and what the son to the father . whether the father or the magistrate should be obeyed when commanding contrary things . ib. fornication , the several sorts of it , with its aggravations frugality what it is : eight characters of it . g. gain ▪ when lawful and honest . , several wayes of dishonest gain ●nnum●rated g●ds , who make unto themselves other gods beside the lord. gluttony , how against the command . divers considerations tending to discover when we sin in eating . to . diver's necessary rules for r●gul●ting our eating and drinking . ● h. hatred of god , how a breach of the first command . ● h●● every sin is interpreted h●●red , and every ●●en●r a hatred of god. . how ●orrupting of gods worship is reckoned hatred of god in a special manner . hair , how sinfully abused . honour , what mentioned in the fifth commandment imports . why honouring our neighbour is commanded before other duti●s of the second table ▪ wh●r●in honouring our neig●bour c●nsists , and what it imports . ibid. h●w honour differeth from love . ibid. whether outward expressions of honour be alwayes necessary , ibid. what is centrary to this ●●nour we owe to our neighbour . . whether wicked men may be honoured . . whether rich men f●ould be honoured . the place jam , ● . , . explained . ibid. how the honour we owe in a good man , differs from that we owe to others , alike in outward respects . ibid. whether we may seek our own honour , and how . how we should prefer another to our selves . . humility required by the fifth command , a threefold consideration of it . how the pagan moralists were strangers to it . the advantages of it . in what things its most necessary . the opposites of it . . to i. idleness , the sinfulness of it . , idolatry , . distinctions of it . , five wayes of more subtile heart idolatry . how to discover each of these . , the ordinary objects of this great idolatry instanced in . particulars . what be the most subtile idols shewed in six particulars . a twofold idolatry , especially forbidden to the israelites and condemned in them . the idolatry forbidden in the second command in six particulars . . jealousie , what it importeth , and how attributed to god. , ignorance of the law. the sad effects of it . . how a breach of the first command . several distinctions of it explained . ibid. how it ex●useth and how not . images of any of the persons in the bl●ssed trini●● proved to be unlawful . objections answered . , ● the command forbidding images , proved to be distinct from the first . what images may be ●awfully made . ibid. when are images of creatures abused . images of heathen gods , as m●rs , cupid ▪ &c. prohibited . impatience ▪ ●ow it appears , and how a breach of the first command . imprecations ; whether lawful or not . incest , when committed , and wherein the unnaturalness of it stands . k. knowledge of god required in the first command . . see ignorance . l. law , the excellency and usefulness of it . how the moral law obligeth ●s now . the distinction of the decalogue as a law , and as a covenant cleared . how the law was given to adam in innocency , how to israel , and how is believers now . the extent of the law shewed in seven respects . several wayes of abusing the law. some directions for right using of it . ibid. like-makes and dr●gies , the sinfulness of them . lots or lotting defined . how the use of them concerns the third command . several divisions of lots , and which of them are lawful ▪ which not . . what is necessary to lawful lotting . cautions for preventing abuse of them . , lusory lots proved unlawful . , , some objection ▪ an wered . ibid. love to god , why called the first and great commandment . what love may be allowed to the creature without breath of the first command . whether we ought to love all man alike . in what respects may we make a difference . ibid. what are the grounds of a lawful difference in our love. how love to the godly , differeth from common love to others . ibid. how we may love wicked men . ibid. what self love is lawful what not . lust how early it entred into the world . several degrees of unnatural lusts . see concupiscence . lye , what it is ▪ and when one is guilty of it . four sorts of lyes . how many wayes we wrong our neighbour by lying . of lying in court of justice , how the judge and how the advocate may be guilty as well ●s a false witness . life , the taking away of our own , cleared to be forbidden in the sixth command . how many wayes one may be guilty of this ibid. how we may sin against the bodily life of others . how against the life of their souls . , how against their life of contentment . m. marriage , how many wayes men sin in contracting of it . how one may sin against the seventh command , even in a married state . ibid. how one may sin in dissolving of marriage . , mother , vvhy mentioned in the first command . moral , all the precepts in the decalogue not moral in the same sense . see sabbath . murther , several distinctions of it . how its committed in the heart , how i● words , gestures , deeds . , how magistrates may be guilty of it . ibid. self murder how forbidden . see life . n. name , what is meant by the name of god. what it is to take this name in vain . what is necessary to the reverent mentioning of the name of god. ibid. why the taking of this name in vain , is so peremptorily prohibited . eight ordinary wayes of taking the lords name in vain . . how the name of god is taken in vain in ordinances and duties . how to prevent this sin in duties . how ●o● know vvhen guilty of it . why the taking of god ▪ name in vain , i● so threatened and punished even beyond other sins . . how it comes that this sin is so ordinary . , directions for the prevention of it . ibid. neighbour to be honoured and loved . how vve should love and honour our neighbour . . see honour and love . o. oath , five things to be considered in it . how one oath differs from an asseveration . that its unlawful to swear by angels , saints , or other creatures proved . ibid. the difference between promissory and assertory oaths , and between promissory oaths and vows , shewed . , a threefold matter of an oath , and a threefold occasion of swearing . ibid. of expresse or tacite conditions in all promissory oaths . w● ther indefinite oaths , such as these imposed in colledges , in corporations , or such as souldiers take to their officers , be lawful . what does not lose the obligation of promissory oaths , . particulars instanced . . what oaths are null and of no force . four cases vvherein the obligation of a lawfull oath ceaseth . why vvicked men keep their sinful oaths much more strictly then they do lawful oaths . ibid. what an oath super addeth to a promise . ibid. obedience . the difference between obedience to the moral law as it respects the covenant of grace , and as it respects the covenant of vvorks . see duties , command , law. omens and observations vvhen sinful and superstitious . how superstitious observations may be made of a word of scripture . oppression shewed to be a sort of rapine , and against the . command . obtestations vvhen lawful and binding , and how vve may also sin in them . p. perjury , several sorts of it , and several vvayes how one may become perjured whether one that necessitates another to swear , vvhen he has a suspicion that other vvill forswear himself , become acessory to his perjury . see oath . poligamy , how a breach of the seventh command . poverty , how men sinfully bring it upon themselves , and so violate the eighth command punishment of the iniquities of the fathers upon the children threatned in the second command , proved to mean spiritual and eternal punishment especially . three considerations for clearing how the lord does th●s punish children for the parents sin . . five ends for which the lord threatens the posterity of vvicked men . ibid. how children become guilty of the parents sin , and vvhat special need some have to repent of the sins of their ancestors . praising of god required in the . command our ordinary failings before the going about this duty . ibid. many failings in the performances of this duty enumerated . , our failings after praising prayer required by the second commandment many sins before prayer instanced . many ordinary sins in prayer . ibid. many sins while joyning with others in prayer , enumerated . many ordinary sins after prayer , instanced in . preface [ i am the lord thy god ] a preface to all the commandments ▪ but more especially to the first command . pride , in what things it appear . ● see humility . promises , vvhy annexed to some commandments rather then to others . why the fifth command is called the first command , with promise . what comfort the promise made in the second command , to the thousand generations ▪ &c. affords to believing parents , and their children what is the meaning of the promise annexed to the commandment , and how to be understood . what advantage a believer under the new testament , ●as by such temporal promises ▪ see vows . r. rapine , what it is . religion , how concerned in the duties we o● to others . riches , ten prejudices that come by them . ● right , vvhether a vvicked men has it , to any thing here . , s. sabbath , the observation of it a moral duty . three considerations for clearing the morality of it ▪ the morality of it proved from the scriptures way of speaking of it in general . the prophesies , ezekiel . , , . chap. considered . , matth. . . considered . . proved that all the . commandments are moral , and consequently this . this cleared from matth. . . jam. . . , . several peculiar remarks upon the fourth commandment , confirming the morality of it . , . four arguments drawn from scripture to prove this . , four notable witnesses to this truth . , objections answered . remembring of the sabbath imports four things . , how to reckon when the sabbath begins and ends . , what proportion of it should be bestowed on spiritual duties . several considerations tending to clear , that the fourth commandment intended not the seventh , but a seventh day primarily . , six arguments for evincing this . to some objections answered . several considerations for clearing when the sabbath begins . , divers arguments to prove that the sabbath begins in the morning , and continues till next morning . . to . . that the sabbath may be changed from the seventh day to the first ▪ proved not deregatory from the ▪ commandment . , . that it was convenient , that the day should be changed , proved . ● . that the change should be to the first day of the work ▪ proved most convenient . . that the seventh-day sabbath was actually changed to the first day proved . to . that this change is not by humane , but divine institution proved . . to . that this change was made by christ from the very day of his resurrection , proved to be probable . how the lord did sanctifie the sabbath , and we ●ought to sanctifie it . what works are lawful ●n the lords day . , eighth caveats for preventing the abuse of what liberty god allows on that day . , what is meant by a sabbath days journey . what resting on the sabbath imports , and from what we must rest . , that we are equally oblidged to the sanctification of the sabbath as they were of old . . an objection answered . wherein the peculiar holiness required on the lords day consists . , what preparation is necessary for the sabbath . particular directions for sanctifying the lords day from morning to evening . , what 's to he done vvhen the sabbath is over . how the lord blesses the sabbath . , why he has yet apart a day to himself . how magistrates are by the letter of the fourth commandment oblidged to take care that the sabbath 〈…〉 all that are under them ▪ , six aggravations of the sin of sabbath breaking . in what sense sabbath breaking i● a greater sin then the breath of any command in the second table . several vvayes vvhereby ●●e sabbath is prophaned . , some directions for preventing this sin . sacraments ▪ the right administration of them required in the second command . eighth observations concerning the sacraments in general . , five ends and uses of the sacraments . , , how the sacraments seal the proposition of a practical syllogisme , how the assumption , and how the conclusion . how we sin by saying too much weight on the sacraments 〈◊〉 several failings instanced in . how vve sin undervaluing of them seventeen vvayes ennumerated . , how vve sin in not receiving the lords-supper . many ordinary sailings before the participation of this ordinance , ennumerated . many sins on the receiving of the lords-supper instanced . many sins after partaking of this ordinance instanced . whether the admission of scandalous persons does pollute the ordinance . ▪ to sins forbidden in the first command . . ▪ how vve may find out the sins against the first command . sins forbidden in the second command . , sleep , whether we may not contract the guilt of sin vvhen sleeping . answered affirmatively . the difference between the case of sleeping ▪ men , and mad-men . ibid. seven arguments to prove the affirmative answer to the question , , , swear , see oath . superstition , see omens and observations , superiours vvhy called fathers and mothers . t. tables of the division of the moral law into two tables . three observations on the connexion of the two tables . four criptures that help to understand the second table . ibid. temperance in eating and drinking stands not in an indivisible point . see drunkenness . theft , what that forbidden in the eighth command ▪ is , with the several sorts of it . four sorts of theft more strictly taken , twent● five vvayes of stealing , or wronging the goods of others . , to how m●n sin against the command ▪ in reference to their own goods . whether theft ought to be punished with death . , threatnings why annexed to some commands , and not to others . what the meaning of the threatning annexed the ▪ command . how the threatning annexed to the . command ▪ is to be understood . see punishment . trading ▪ the lawfulness of it , and how to be managed . some general rules for right buying and selling . . w. word , the right hearing of it required in the . command . how many wayes we sin before the hearing of the word . ibid. many sins while hearing the word instanced . , many instances of sin ●s●e● ▪ the hearing of the word ▪ how a word of scripture may be superstitiously abused . worship of god , the difference between that enjoyned in the first command from what is enjoyned in the . command . , worship of images among the heathen two ●old . some distinctions of divine worship . ibid. how religious worship differeth from civil or politick . worshipping of god by images , proved unlawfull . ibid. the heathens way of worshipping images considered . ibid. the place deut. . . considered . the i●ralites worshipping the calf in the wilderness ▪ micas images , jeroboams calfs , the high places in juda considered . that such a way of worshipping god , is forbidden in ▪ ●he . command ▪ proved by five arguments . exceptions answered . ibid. will worship prohibited in the ▪ command . see more in idelatry ▪ images . unbelief , how a breach of the first command ▪ usury how forbidden . all gain by lending of money , neither contrary to equity nor charity . six considerations for clearing this . ibid. on what grounds usury might be forbidden peculiarly to the israelites . ibid. several inconveniences that follow the asse ting the unlawfulness of all profit by lent ▪ mony . whether one that lends money may contract for so much gain . ● some cautions to prevent abuses in this . , vows not only lawful , but in some cases necessary , proved . in what cases and what things lawful , and how to be gone about . , how they bind in moral duties , and how in accessory helps to duties . how and in 〈…〉 and for holiness as baptism , or others occasions , ●ind . . how the breech of them aggravates sin . . whether these aggravations render it more eligible not to vow at all . whether the simple 〈◊〉 of duty be a lesser sin , then the doing contrary to our vows whether one under conviction of failing in performing vows , can keep up his peace . how we may be helped to perform our vows to the lord. finis . a true copy of the welch sermon preached before the two princes, prince rupert and prince maurice, at dover, a little before they imbarked themselves, with what they had plundered out of england and wales, to passe beyond the seas preached by shon up owen, priest, his text being . esdras chap. , verse . owen, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing t ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing t estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a true copy of the welch sermon preached before the two princes, prince rupert and prince maurice, at dover, a little before they imbarked themselves, with what they had plundered out of england and wales, to passe beyond the seas preached by shon up owen, priest, his text being . esdras chap. , verse . owen, john, - . [ ], p. printed for thomas bates ..., london : . "published according to order." reproduction of original in huntington library. eng a r (wing t ). civilwar no a true copy of the welch sermon preached before the two princes, prince rupert and prince maurice, at dover, a little before they imbarked t owen, john c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion a true copy of the welch sermon preached before the two princes , prince rupert and prince maurice at dover , a little before they imbarked themselves with what they had plundered out of england and wales , to passe beyond the seas . preached by shon up owen , priest . his text being . esdras chap. . verse . now therefore , why disquietest thou thy selfe ( prince rupert and prince maurice , ) being thou art but a corruptible man ? and why wert thou moved ( to come into these parts ) whereas thou art but mortall , &c. published according to order . london , printed for thomas bates , at the maiden-head on snow-hill neere holborne conduit . . esdras , . verses . , . now therefore , why disquietest thou thy selfe , ( prince rupert and maurice ) seeing thou art but a corruptable man ? and why art thou moved ( to come into these parts ) whereas thou art but mortall ? &c. her text divides it selfe , or rather falls into three pieces of her own accord ; in which urds her shall find three generall parts : her first part is the terminus ad quo ; her second , terminus ad quem ; her third and last part is , terminus à quod . the terminus à quo is meant you ( prince maurice ) in these words : now therfore , why disquietest thou thy selfe : that is , why comest thou into these her territories to disquiet us ? then the next or second part is , the terminus ad quem ; that is , to know who sent for her thither ; that is the quaere : then followes the third and last part , the terminus ad quod , wherefore and for what her is come for , now prince maurice , or cousen prince maurice and prince rupert of cumberland , which title her loves best that her desires her to accept of : and now her having formerly brushed her own country-mens and omens coats and freeze jerkins , and told um of her faults soundly , for her will have her caknow that her countries podies are not troubled with many gowns , her will with her leave , and her own priviledge being a preacher , rub and brush her coats , also prince maurice and prince rupert , and first her will begin with her habit , and tell her of her own faults and imperfections in her garments , or arrayment ; her cannot call her coat her wears now , nor give it no better a terme then even a smock of room , a siding coat , a cavaliarisme , or antiprotestatisme coat , full of idolatrous romanisticall buttons , so thick set in a popish ceremonious way , that even it is an abhomination to her sight ; nor is this all her must tell her good prince rupert and prince maurice , for her will be bold to informe her urship , that first the name of maurice came out of this true , ancient , honorable principallity of wales , and it took her first originall from morice-dancers , or none that did rise and caper oftner then her fellowes , and so called morice , or maurice ; be god , her country her can tell her , never proved false , but were honest true trojans faithfull to her kings and queens , and all her princes , that is a credit for her own country , for her doth remember when her was but a batchelor of art , there was a true proverb went up and down her country , that is this ; three welch-men , . souldiers , . english-men , . theeves , . french-men , . traytors , . spaniards , . whore-masters , . italians , . juglers , . dutch-men , . drunkards : which plainly shewes that you being a dutch-man is most subject to be intoxicated , ergo , overcome , or subject to her passions and humours ; for let her but ask her one question , nay , now her is in her pulpit , her is in a place of sanctuary , and may boldly talk her pleasure ; what a tivell made her to come into the welch alpes with her troopers , and her dragooners , and her pioneers , and her ingineers ? what , do her think to undermine her mountains , and throw down her huge p●g hils , and lay them levill like his low-countries , no her warrant her ; so much shall serve for her introduction to the text , to her cousen prince maurice , now suffer her to tell her a word of reproofe , which is this ; terminus ad quem , and last of all a word or two of admonition or advice , and then her will have done : as her said before , what a tivell made her come , first come into england , secondly into her kingdome of wales : could her not be contented to stay at home in her own country , at the university of leyden , a place her have heard of , but indeed-law her was never there , leyden should be a place of dulnesse , or heavinesse , like lead , which word leyden is taken from lead , for lead is the first sillable to leyden , that is , one that is heavy heeled , or hath lead in her shooes ; i say , why did not her stay there , who sent for her hither ? her saies again and again , who sent for her hither ? will her not answer ? then her will declare , that it was malice , and envy ; two of the eldest sons of the great tivell ; again , what moved her to come in this warlike manner , had her any cause ? was her not well used at leyden , had her not good apparels , had her not good victuals , had her not good hodg-boge mine-here there ? had her not good educations and instructions in all the liberall sciences ; had her not there a schoole of war to exercise her valours in , but her must come into england , and there spoile and plunder , burne and deface whole towns and villages ; and bring her brave country of england to destruction , and to want bread corne , and barley corne ; sirrah , sirrah , her have heard that most of her victuals , as beere , corne , mutton , veale , nay even her apparels that her hath formerly worn hath bin sent her out of england to relieve her and the rest of her brethren when her was not able to helpe her selfe ; but must have lived meanly , and gone with many a hungry belly to bed , and rose again with as good an appetite as when her laid her down and slept upon it : and her doe thus ungratefully require poore england , to kill her men and omens , her fathers and her mothers , which often contribute out of her yearly means to helpe her , when her was as low as the bowle that runs in the bowling-alley , who meets with many rubs by the way ; i say poore england did help to succour her , when her was not able to helpe her selfe , no not wipe her arse ; her might have kept her as her have said at leyden in dutch-land , and have made her selfe a captain , and gone against jack spaniard ; there her should have found good causes and considerations for taking up of her arms , and for killing of men , there her sayes , her should have been honoured of all the english nation , who had heard of her valours and her courages ; or her should have gone with her sword into ireland , and with her dexterious hand and inchanted boby , have endeavoured to quell and refrigerate the hot irish rebels , whose cruelty and inhumanity no brittish chronicle her can find in her country , nor in her own library , can parallell : there her must confesse her had gone and steered a right and a good course , even by the compasse of cristianity : but this course that he now takes is diabolicall and satanicall , and prophane ; nay her will tell her her own , and tell belzephon which is the third tivell in hell , her faults if her meet her in her way , and say her lyes in her teeth , if it be a lye ; so may her tell her maurice , that her is in a malignant and capitall fault , in such a grosse and barbarous manner exercised , that if her had one of her chief shudges here , her would apprehend her , and bring a bill of scandala magnatum against her , and issue out a fieri facias against her , and by that means forfeit all her goods and lands by a pr●munire ; so much shall serve for my first reproofe for england , sweet england , honey england , which is the terminus ad quem ; now suffer another word of the reproofe for her comming in wales , in this her posture and warlike manner , which is her terminus ad quem . and first , what did her mean to come into her borders , to spoile her brave orchards and gardens , her cider and her perry trees , what did her mean to do , to mar and chang all her very good pippins and pomwaters into crabs , and all her excellent hartichoaks into thistles , and all her leeks and onions into brambles and thorns , and make it as barren as the place from whence her come ; did her mean by her guns and her cruelties to destroy all her cattels and her welsh venisons , and fine plack cows , that her should have no butter nor toasted sheez , or cows-bobby : her do think that her did mean to make all things so dear in her kingdom of wales , as it is amongst your butter boxes , as to make her pay double or taxise for all her eats , or drinks , or wears , and that her shall in wales feed as her did in holland upon roots , and carrets , and onions , and hodg-podg , that is , all sorts of hearps sod together , which fills the dutch-mans hungry belly very well , as a little whay doth our hogs bellies in our barns or stables , a turd is as good and far wholsomer for a sow then a pan-pudding , no good prince rupert and prince maurice , her was suffered , her shall shew her no such hocus pocus tricks ; to do such ungodly deeds , and be suffered to run on in her wilfulnesse , her has brave spirits in wales left yet , though her lost many brave souldiers at kenton battels , and her have long poles with pikes or welch hooks at the end , such as can pul her to her , or put her from her , for her will tell her prince rupert and prince maurice , if her do not go hence speedily , her souldiers will be beaten to pieces , and her selfe hugged worse then the chiefest tivell belzebub did hug the witch , which will make her colour the long seams of her hose , worse then new three penny ale doth , or a purge of nux vomica given in a potion : her tell her , her has valiant men in wales , such as shall firk her●oby for her , and tickle her galligascoins , mark her that now ; her will warrant her shall make all her ords good ; therefore her say be gone , be gone her say young man to holland , for her do hold her but a monster , because her teeth is longer then her beard , be gone her advises her with her pag and paggage , and the rest of her lumbers ; her cannot endure these farting guns , nor these fifling pistols , nor this stinking powder which shoot nothing but pullets , and kill her country-men . or . furlongs off ; and then her is dead before her knowes who hurt her , or can say her prayers , or make her wills : therefore her gives her faire warnings , prince rupert and prince maurice , to be forthwith gone out of her territories , and trudg home , and keep her good queen her mother company , as her elder brother the paulsgrave did , so her then may become an honest man , and it may be a good bowler . her country-men cannot endure to be plundered and robbed of her coods and parrels , nor of her cattels and venisons ; her believes her would kisse where her sate a sunday , if her had such fat coodly cattels , as her has in wales , in your dutch-land country , but her hopes her cattels have more wit then to range out of their country , or from their masters house , then to be enticed over sea with her when her goes ; cod sent her cood shipping ; her cattell will her hope have more wit , and find lead in her feet , rather then go to leyden , if such a motion were made , or such a patent granted to any projector : so her should have done with prince rupert and maurice if he had had any wit or mony : but her shall be cozened as her grandams dog was : her will tell her plainly her has no mony nor plate in england or wales , and her parish is very poor that her lives in , and her is the parson of it ; for her cannot put up at the quarters end not above ten groats at the most . do her but look how her lived when her was in vvales , her parishioners were not able to buy or allow her a new cushion for her pulpit then , how many holes and rents were in her cushion , how did her feathers flye about , and how did the cony wool flye about her ears : her was not able to afford her a new coat but once in . or . years : what did her mean to come to wales , by cod , her whole country was very poore ; and her was there in a very pad condition ; if her had not good store of tyth pigs , hens , capons , eggs , and such like , her should not know how to subsist with her wives and children ; so much shall be enough which her hath spoken for the text , which is the terminus ad quod ; that is , wherefore , and for what her did come for into vvales , which her has told her sufficiently off , and her hopes will take notice and amend . now a word of admonition , and so her will conclude , and that is this ; her do wish her prince rupert and prince maurice to go her waies home quietly into her own country , go her saies young prince rupert and prince maurice home to her good lady and mother , as her have said before , for every honest man will do as her is bidden and comfort her , who is very sorry to her knowledge , to heare how her doto abuse her selfe and her country of england , her cood lady and mother is very heartly sorry for her rashnesse , goe home young prince rupert and prince maurice , and be obedient to her deare mother ; her hath sent for her two times already , and if her do not go before the third time of sending , her will tell her plainly , that prince rupert and prince maurice is a canary-bird , and her will send two tivels , and bid her take him tivels take him ; and if her tivel● has taken her they will so torment her p●dies , that her would have wished her had never come into england nor vvales , to fire , 〈…〉 her meetes , and so her leaves her to her own considerations and consciences , to apply all these sayings to her selfe ; and her commits her p. rupert and p. maurice to dinner , because her smels the roast meat and pyes piping hot , which staies for her upon the table ; and so her will end as her at first begun , that is with her text ; now therefore , why disquiet est thou thy selfe , ( p. rupert and p. maurice ) seeing thou art but a corruptable man ? and why art thou moved ( to come into these parts ) whereas thou art but mortall : and why hast thou not considered in thy mind this thing that is come rather then that which is present , esdras , . verse , . why hast not thou p. rupert and thou p. maurice obeyed to voyce of her good parliament , what a tevill made you stay so long in england ? doe not you remember prince rupert , that for your part , you made cood promise to the good parliament to be gone a great while agone , when you lost bristoll towne , and you went to worcester to get you prince maurice to go along with her : what a tevill made you so mad , as not to go then , but you would stay volens nolens untill you lost all , and now you must be enforced to goe , and carry your cruelties , your plunderings and all te mischiefes you have done along with you , to make you the more welcome into another country : all i can say is to you prince rupert , england is heartily glad to see you so neere to be gone , and her doth wish you never to come againe , you may remember what mr. lilly made a prophesie of you . and for you prince maurice , her pray never think of comming into vvales againe , for if you do , all te plunder'd cows-bobby , all te onions , leeks , and oat-cakes in wales will muster themselves together , and rise up in judgement against you . finis . the church of rome, no safe guide, or, reasons to prove that no rational man, who takes due care of his own eternal salvation, can give himself up unto the conduct of that church in matters of religion by john owen ... owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the church of rome, no safe guide, or, reasons to prove that no rational man, who takes due care of his own eternal salvation, can give himself up unto the conduct of that church in matters of religion by john owen ... owen, john, - . [ ], p. printed for nathaniel ponder ..., london : . reproduction of original in union theological seminary library, new york. attributed to john owen, d.d. cf. bm. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -- great britain -- controversial literature. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the church of rome no safe guide : or reasons to prove that no rational man , who takes due care of his own eternal salvation , can give himself up unto the conduct of that church in matters of religion . by john owen , d. d. jerem. . , , . trust ye not in lying words , saying , the temple of the lord , the temple of the lord , the temple of the lord are these . will ye steal , murder , and commit adultery , and swear falsly , and burn incense unto baal , and walk after other gods whom ye know not ; and come and stand before me in this house which is called by my name ? london , printed for nathaniel ponder , at the peacock in the poultry , over against the stocks market . . imprimatur , march . . preface . the ensuing discourse was the subject and substance of two sermons preached unto a private congregation . the author of them had no design or purpose ever to have made them publick . the importunity of many , who judged they might be of use unto others , because they found them so unto themselves , gave occasion unto this publication of them . yet had they not so prevailed , but that he judged it was neither unmeet for him , nor unseasonable for others . in publico discrimine omnis homo miles est ; no man is to be forbidden to bring his bucket to help allay the flames of a raging fire . and it is the pretence of the church of rome to be the only guide of all christians in religion , which is here examined ; a work which a concurrence of all sorts of circumstances renders seasonable . for as this pretence is the sole foundation of the whole papacy , with all the power and secular advantages that it hath obtained unto it self ; so it is that alone which gives countenance and warranty unto the factors and agents of that church , to design and prepetrate such things as are destructive of all that is praise-worthy or desireable among mankind , and unspeakably scandalous unto christian religion . remove the sand or rubbish hereof , and the whole fabrick will dissolve of it self , and fall to the ground . this small discourse is an attempt unto that end , whose success is humbly recommended unto the care of god over his church . if there seem to be any severities of expression used towards some of the church of rome , the reader is to consider that hard things cannot well be represented in soft and pliant words . and if there be nothing of this nature found , but what hath the appearance of severity , from the things themselves which are expressed , there is no blameable excess . however the author is one who heartily desires and prayes for the outward peace and tranquility of all men in this world , whose principles will allow them to live peaceably with others . the church of rome no safe guide . the foundation of the small ensuing discourse , shall be laid in a position , wherein as i suppose , persons of all sorts who are concerned in the things treated about , are agreed ; namely , that it is the duty of every man who taketh care of his own eternal salvation , to betake himself into some guide or conduct , that may safely lead him unto the knowledge of the truth , and the practice of christian obedience . the nature of religion , the state of our own minds in this world , with the eternal importance of a safe unerring guidance in things spiritual and supernatural , do require that the utmost of our diligence and prudence , be used in the discharge of this duty , in the choice of this guide . no man of himself is sufficient by his own reason al●ne to be his own guide . they who thinking themselves wise have attempted so to be , have waxed vain in their imaginations , and their foolish hearts have been darkned . rom. . . the warning and instruction given by solomon , do principally respect this case ; he that trusteth in his own heart is a fool ; but whoso walketh wisely shall be delivered , prov. . . but the knowledg of , and adherence unto such a guide , are eminently necessary , when there are great differences and divisions amongst men about religion ; especially if they are mannaged in waies and by means not only scandalous unto religion it self , but pernitious unto humane society , in their consequents . when men not only say and contend that here is christ , and lo there is christ , matth. . . but also on the account of these differences ingage into waies and practices , ruinous unto the souls of men , and destructive unto all that is praise worthy in this world , those who are not careful to chuse and adhere unto a faithful guide and conduct , are no less defective in wisdom , than negligent in their duty . were a man in a wilderness where are a multitude of cross paths , all pretending to lead unto an inhabited city , whither he must go or perish ; if he see men not only contending some for one way , some for another , but killing and destroying one another , about the preference of the several waies they esteem best and safest ; he deserves to wander and perish , if he refuse a guide that is tendred unto him with sufficient evidence of his truth and faithfulness . that there is such a one ready in our present case shall be immedately evinced . the differences in religion that are at present among us , are of two sorts . first , such as comparatively are of small moment , as unto the principal ends of the life of god. the measure of these differences is , that which way soever they are determined in the minds of men , they neither overthrow the foundation , nor obstruct the due exercise of faith and love. for this is our great duty , with respect unto doctrines in religion , that we hold fast the form of sound words , in faith and love , which is in christ jesus , tim. . . and if any of them are so small as that it cannot be pretended that they overthrow the foundations of faith and love , yet if they hinder them in their operations and due exercise according unto the rule of the gospel , they are pernicious unto the souls of them in whom they have that effect . but such differences which comply with this measure , tend unto nothing in themselves that is obstructive unto the glory or power of religion , whatever they may be pressed and wrested unto , by the lusts , prejudices , and carnal interests of men . for there is no ground to be taken from them , for severe thoughts concerning the state and condition of them who so differ , as unto their interest in present grace and future glory . to live in a neglect of love , in all the effects and fruits of it towards such on any pretences , to design their hurt and evil , is to live in open contradiction unto all the rules of the gospel . such severe thoughts are the principal causes and occasion of all pernicious evils in religion ; especially those which are most scandalous unto it ; and most inconsistent with that good of mankind , which christian religion is designed to promote . for things are come to that pass among the generality of christians , that when once persons begin to damn others in their minds for their dissent from them , they judge themselves at liberty , and count that it is their duty , to do them all the mischief they can in this world. they first make themselves their judges that they must go to hell , and then would be their executioners , to send them thither as fast as they can . whether this be a representation of christ or of the devil , is not hard to determine . sure i am , it is not compliant with the advice given unto all guides of the church of an attendance whereunto they must give an account , tim. . , , . and the servant of the lord must not strive ; but be gentle unto all men , apt to teach , patient ; in meekness instructing those that oppose themselves , if god peradventure will give them repentance to the acknowledging of the truth . and that they may recover themselves out of the snare of the devil , who are taken captive by him at his will. hence it is that those who have a strong inclination to oppress and destroy other men , which their interest prompts them unto , do endeavour to make every the least dissent from themselves , on one pretence or other , by sophistical arguments and strained consequences , to be a fundamental error , and such as makes them incapable of life eternal . but no men can give a greater evidence of their disintrest in christian religion , of their unacquaintedness with the vertues and powers of it , wherein the glories of it do consist , and what is of real price with god , than those who are so minded . blessed be god , that christ will not leave his seat of judgment unto such persons , neither here nor hereafter . but such differences as those mentioned , will probably continue among christians , so long as they continue in this world. for although all those among whom these differences are , do chuse the same guide , yet they do not in all things equally hear and understand his voice . perfection in light and knowledge are required unto a perfect agreement in all the conceptions of our minds about spiritual things . wherefore it is reserved for heaven where every thing that is imperfect shall be done away . here we have different measures ; we know but in part , and therefore prophesy in part , rom. . . it is love or charity alone that supplies this defect ; and gives such an harmony unto the different parts of the mystical body of christ , which is the church , as renders them all useful , and the whole beautiful , cor. . col. . . but these are not the differences which at present i intend . there are those which in their nature are of greater importance ; such as are about the fundamentals of christian faith , worship and obedience ; such as upon whose determination the eternal welfare and misery of the souls of men do depend . and not only so , but they are such also , which on that wretched mannagement of religious concerns that late ages have embraced , have an influence into the peace or disturbance of humane society , the tranquility , the liberty and lives of men . yea they are by some promoted and pursued , by all waies of fraud and violence , with that height of impiety as is utterly destructive of all religion . many we have who plead themselves to be christians , which might be allowed them , if they pleased themselves , would they not do such things as christian religion abhorreth . but this is the least part of their claim ; they will also be the only christians ; all others who differ from them , however falsely so called , being only a drove of unbelievers , hasting unto hell. now although this be intollerable presumption , yet because they hurt none by it , but themselves , if they will not be awakened from this pleasing dream , they may be suffered to sleep on . but they rest not here ; these christians who only are so , and so alone know truly what is in christian religion , will do such things under a pretence of it , will perpetrate such execrable crimes , avowing them to be the dictates and commands of that religion , that if men were not sure that their former pretences are presumptuously false , it would be a sufficient warranty for them , whereon to question the whole truth of the gospel . and these things are done in the pursuit of these differences in religion which abound among us . wherefore if we would not contribute unto that intollerable scandal against the gospel , that the religion it teacheth is pernicious to the peace of mankind , and all that is praise worthy in the world , which must be accounted for ; if we have any care about our own eternal salvation , we ought to use our utmost diligence to arrive unto a safe conduct through all these difficulties . this being our present case , there being such differences in , and divisions about religion among us ; the mannagement of them , being grown incurably scandalous and perilous ; our enquiry is , what guide or conduct a man that takes care of his own salvation , that would know the truth , and have the benefit of it , that would please god here , and come unto the eternal enjoyment of him hereafter , ought to betake himself , and firmly adhere unto , as that which will safely lead and direct him unto all these ends . for if the blind lead the blind , both will fall into the ditch . two things are pleaded to be this safe and infallible guide ; to have that conduct committed unto them , which every one who takes care of his salvation is obliged to betake himself unto . the first is the church of rome . she it is who at this time , laies a most vehement claim to be the only authoritative infallible guide of all christians , as unto their faith , worship and obedience . we enquire not after a ministerial guide and the benefit which we may receive thereby . this they regard not , as that which leaves men the exercise of their own understandings , and use of all divine aids and assistances , as unto the information , direction and determination of their minds in all that they are to believe and practise in religion . but such a guidance as whereunto , by vertue of its authority and infallibility we are entirely and absolutely to resign our understandings and consciences , what ever it leads us unto , is that which this church claimeth , and without which she is nothing , nor can stand one moment . this is that which those who plead the cause of that church at present , do wholly betake themselves unto the promotion of , declining what lies in them , all other differences and controversies between them and us . such a guide , they say , there must be of all christians , and this guide is their church . and they do wisely consult their own interest therein . for if they can once gain this point , all other things which they aim at , will follow of their own accord ; and they may satisfy the desires of their hearts on the consciences of men . wherefore this claim of theirs consists of these three parts , or may be reduced unto these three heads . . that they , and they alone , are the church of christ ; all others who are called christians in the world , are hereticks and schismaticks , who belong not unto it , nor have any interest in it . howbeit if the description given us of the church of christ in the scripture be right and good , it is almost impossible there should be any society or combination of men on a religious account , more unlike it than that which is called the church of rome . this therefore must be taken upon their own credit , and vehement affirmation , by them who have a mind so to do . . that this church which they alone are , is entrusted with authority over the souls and consciences of all christians , and all that would be so , to be their only guide in all that they are to know , believe and do in religion ; so that whoever gives not themselves up unto their conduct , must perish eternally . it were no hard task to manifest that a supposition hereof , is destructive unto the nature of evangelical faith and obedience , as also of all the directions and precepts given by christ and his apostles for the discharge of our duty with respect unto them . but this they must obtain , or the whole present popal interest falls unto the ground . yet neither will a supposition that there is such a church , secure them ; their own pretences to be this church being openly contradictory to the scripture . nor is the power claimed herein derived from the apostles who professed themselves not to be lords of the faith of believers , cor. . . pet. . . . they plead that hereon , no more is required of any man , who takes care of his salvation ; but that he give up himself absolutely and entirely unto the conduct of their church , believing what it proposeth , and that on this ground alone , that it is proposed by it , and obeying all its commands ; whereby they seem to set this pretended guide in the temple of god , shewing him that he is god. this is the claim of the church of rome ; these are the principles whereinto it is resolved , which whether they have any thing in them of truth or modesty , will immediately be made to appear . secondly , the holy scripture with the divine aids and assistances for the understanding thereof , which god hath promised unto all that diligently seek him , is pleaded to be the only rule and guide that men ought to betake themselves unto , in case of those important differences in religon , which are under consideration and the plea on the behalf thereof is reducible unto these five heads . . that this scripture is a divine supernatural revelation of god , his mind and his will. this foundation is unquestionable , and will never fail them that build upon it . those of the roman religion will propose ensnaring questions about it , unto them on whom they design . they will be asking how they know the scripture to be the word of god , labouring to disprove the evidences they produce to prove it so to be . but this bold artifice is of no use in this case ; for themselves confess it so to be ; only they prefer the authority of their church testifying it so to be , as more safely to be rested in and trusted unto , than that of god himself , which cannot be unto the advantage of their cause , with any considerate persons . . that it is a divine revelation of the whole mind and will of god , as unto all things that are necessary unto his glory and our salvation . this it frequently testifieth of it self ; and on the former supposition of its being such a divine revelation , its testimony must be granted to be infallibly true . both these assertions the apostle expresly conjoyneth , tim. . , , . somewhat they except here in respect of their unwritten traditions , but dare not positively deny that the scripture is a sufficient revelation of all things absolutely necessary unto salvation . indeed to do so will leave no assurance unto any man that he can ever know what is necessary unto salvation . but they have a reserve whereunto they betake themselves on a concession hereof ; namely , that whatever be contained in it , it cannot be understood , but as the sense of it is declared by their church . but this is a bold unproved presumption , contrary unto the design of god in giving us his word , and the experience of all who have been exercised in it . . the way , manner and method of this revelation are such as are suited unto divine wisdom and goodness , whether they please men or no. it is with reference unto these things that they expatiate and enlarge themselves , in charging the scripture with obscurity , and unfitness thereon to be our only rule and guide . for the bible , they say , is a book composed of histories , prophecies , songs , prayers , and epistles , and is therefore unmeet for any such use or end . but these things are of no consideration in our present case . it is thus given out immediately by god himself ; and therefore every way answers divine wisdom and goodness ; whether men are pleased with it or no , we are not at all concerned . he who designed it for the instruction of the church , alone knows what was to be the method of its composure unto that end . and it hath been proved on another occasion , that considering the state of the church in its several ages , the nature of that faith which is to be wrought and confirmed by this divine revelation , with the manner of teaching becoming the authority of god ; and the holy scripture could not have been given out unto us in any other order or method , than that wherein it is disposed . . on these suppositions , there neither is , nor can be more required of us in order unto our eternal salvation , but that we understand aright , firmly believe , and yield obedience unto the revelation of the mind and will of god that is made therein . the assurance hereof is so evidently included in the foregoing assertions , that it needs no confirmation . every thought unto the contrary , is so injurious unto the wisdom , goodness , grace and truth of god , so opposite unto all the notions of the minds of men , on a supposition of gods speaking unto them , that it ought to be rejected with detestation . . there are efficacious aids promised , and assured means appointed by god himself to help all that diligently seek him , unto a certain infallible understanding of his mind in the scripture , so far as the knowledge of it is necessary unto our salvation . this also i have lately confirmed in a peculiar discourse . these are the heads whereunto the plea for the guidance of the scripture in all differences and divisions about religion , may be reduced . the case being thus plainly stated , the enquiry hereon is , whether of these guides , a man that takes care of his own eternal salvation , should betake himself , and firmly adhere unto , to the end . in answer unto this enquiry , i shall prove , that no wise man who feareth god , and is careful of the eternal condition of his own soul , can chuse the church of rome for this guide , foregoing the other of the scripture , with the divine aids promised and given for the understanding thereof . the person of whom i speak i suppose to be a wise man ; that is , one who prefers things eternal unto those that are temporal , so as not to be ensnared by earthly interests and advantages , unto the forfeiture of his interest in things above ; and will be careful not to be imposed on by men who design their own advantage in what they would perswade him unto . he who is otherwise minded is a fool . he is also one that feareth god , and therefore is real and in good earnest in religion , as desiring to please him in all things . for there are many who give the world no small disturbance about religious concerns , who do on all occasions manifest that they have little or no regard unto god in what they say or do . but in the persons whom i address unto , i suppose that they really take care above all other things of the eternal salvation of their souls . and i shall not deal with them by abstruse arguments , nor by testimonies of men that may be bandied up and down , on the one side and the other ; but by such plain reasonings as are accommodated unto the common understanding of all sober , sedate , rational persons , who own the principles of christian religion , which have their force from the general usage of mankind in things of an alike nature , the common natural principles of mens minds , where they are not vitiated and depraved , with the experience of what they have found already in any duties of religious worship . indeed if we could but prevail with men to be perswaded that every man must believe for himself , and obey for himself , and give an account for himself , this difference would be at an end . for the choice of the church of rome to be the guide enquired after , is nothing but the putting of the care of saving our souls unto others , who will not be able to answer for us , when our trial shall come . and this subject in particular i have chosen at present to insist upon for two reasons . . because , as was before observed , those who at present do plead the interest of this church among us , do decline what they can all particular controversies , and under various notions betake themselves to this alone , about an authoritative guide and leader of all christians , which they pretend their church to be . they do not in their projection for proselytes , go to them and enter into disputes about transubsubstantiation , the sacrifice of the mass , adoration of images , or the like , no nor yet about the popes infallibility . but supposing themselves to be greatly advantaged by the differences in religion that are among us , which usually they enlarge upon without either truth or modesty , under a concealment of greater differences among themselves , they insist only on the necessity of such a guide which they pretend their church alone to be . hereby have they prevailed on many , who on one account or other , do think themselves unmeet any longer to take care of their own salvation . and when once they have prevailed herein , there is nothing so horrid , nothing so wicked , that they cannot impose on the consciences of their proselytes . they will not now scruple or stick at all , at those things , which they would have dreaded to have thought of , whilst they had the care of themselves in any measure upon them . not one man of a thousand who supposeth that he hath himself and his own soul in charge , that he must give an account of and for himself , will venture on those waies and practices which they will with great satisfaction rush into , under their conduct . . because of the strange waies they have lately taken , to put this pretence into use and practice , and to take us all under their conduct . pretending unto the guidance of our souls in the things of god , they have attempted to take us into their power as unto our lives , liberties , laws , and all other our concernments in this world , which whosoever doth unlawfully , forfeits all his own . and a sufficient ▪ indication it is of what guidance we were like to meet withal , when way was to be made unto it , by fire , confusion , blood , massacres and sedition . should there be a school erected , pretending unto an easie certain way of teaching all sciences , divine and humane , should it pretend a grant that nothing of this nature should be taught or learned but in and by it ; yet if i saw the posts of the house hung like shambles with the limbs of slaughtered person ; if the ground about it be strewed with the bones and ashes of men burned to death ; here lying one strangled , there another stabbed , a third poisoned ; all for no other cause , but either because they would not submit to the teaching thereof , or would not learn things foolish and wicked , i should avoid such a school and its power so far as i were able . but yet because there hath of late among us a great accession been made really unto this guidance by persons formerly professing the protestant religion , i shall a little enquire into the causes of it , or the means whereby it hath been brought about . and i shall not fear to say , that as unto the most of them who have relinquished the protestant religion , they are these that follow . . a profound ignorance of the internal powers of religion , with an utter want of all experience of them in themselves , makes them an easie prey to seducers . persons who have never had any concernment in religion , beyond the out-side solemnity of it , with some notions and opinions about the doctrines of it , are easily tossed to and fro , from one religion unto another , or unto none at all , through the cunning slights of men who lye in wait to deceive . when men have only a form of godliness in the profession of the truth , but know nothing of the power of it , it is an uncertain accident whether they persevere in that profession or no. there are internal powers of true religion which are efficacious on the minds of men , to enlighten them to purifie them , and give them liberty from the adverse powers of darkness , vanity and bondage unto sin . where men have experience of them in their own hearts , there and there alone , if a vigorous impression unto the contrary do befall them , will they be constant in the profession of the truth . the success of our roman emissaries , is confined almost unto that sort of persons , who under the outward profession of the protestant religion , have been totally ignorant of the vertue and power of the truth contained therein . . wickedness of life taking shelter in the promises of eternal security , which that church with presumptuous confidence tenders unto all that will give up themselves unto her conduct , though in the last moment of their lives , gains them a multitude of proselytes . this engine they apply unto many when they are leaving the world , even unto such as having lived in sinand ignorance , are ready to receive condign punishment for their villanies , deceiving them of those few minutes which might be improved in seeking after evangelical faith and repentance . but this is the least use they make of it . there are in the world , among those that are called protestants , mighty men , nobles , men of dignity and revenue , who live in their sins , and are resolved so to do . yet are they not able by any means to secure their consciences from troublesome fears of eternal miseries that will ensue on the course wherein they are . by all crafty waies of access and compliance , the factors of this church do insinuate themselves , or by others are introduced into the acquaintance of this sort of persons . and the first thing they offer unto them , is absolute security of eternal salvation , if they will but relinquish heresie , wherein it is impossible they should ever be saved , and betake themselves unto the conduct of the church of rome ; of the change of their lives , the relinquishment of their sins , of repentance from dead works , of the life of god , and universal obedience therein , there are no words between them . many of these persons who are resolved beforehand rather to part with all the religion in the world , than with one of their lusts and sins , do readily embrace the composition offered . for really that which is tendred unto them is a consistency between living in sin , and assured going unto heaven , which before they knew not that they could be reconciled . for however they shall live for the future , suppose in the sins of adultery , fornication , prophane swearing , luxury , drunkenness , or the like , the church will take care that by confessions , masses and purgatory , they shall be undoubtedly saved . at this door have entred great numbers of unclean beasts unto the encrease of the herd , who often prove the most forward zealots for the catholick cause . . secular interests and advantages accommodated unto all sorts of persons , are another means of their prevalency . there are no sorts of persons from the highest to the lowest , that come within their walk and compass , or unto whom they can have access , with the least probability of success , unto whom they have not in a readiness to propose some secular advantages , suited unto their state , condition , inclinations and abilities . great men shall have favour and correspondencies with potentates abroad , besides a principal interest in that alteration in national affairs , which they doubt not but they shall introduce . schollers shall be used and preferred , at least when they have any eminency in abilities , they shall not want steem and advancement . mechanicks shall be employed , and the poorest one way or other provided for . and for all sorts of discontented persons , who may be of any use unto their interest , they have the refuge of their monasteries , for their entertainment . and is it any wonder , if in this degenerate age , wherein the most of men do openly and visibly declare a predominancy in their minds and affections of things carnal and temporal , above those that are spiritual and eternal , many be ensnared by these promises , which either shall be made good unto them , or at least are sufficient to keep them in expectation , untill they are ingaged beyond recovery . . m●ny , it is to be feared , fall under the dreadful account given of gods righteous dealings with those who obstinately 〈…〉 , under the profession of the truth , thess. . , , . because they received not the love of the truth that they might be saved , god shall send them strong delusions that they should believe a lie , that they all might bedamned who believed not the truth , but had pleasure in unrighteousness . this is that which we have more cause to fear with respect unto this nation , than all the artifices of of the roman church . lastly ; how powerful and prevalent the last voice of this church may prove i know not . the motto of some potentates on their great guns , is vox vltima regum ; the last voice of kings ; that of this church is fire and fagot ; wherewith i pray and hope that they shall never more be heard to speak in england . allowing them these advantages , i shall now prove that no wise or sober man , who takes care of his own salvation , can give up himself to the conduct of the church of rome , in his choice of religion , then when there are the most abounding contests about the truth , and the right way of its profession , which is supposed our present case . in my first reason i shall proceed no farther but to render this pretended guide suspected with all wise and sober men . for it will be granted i suppose , that we ought throughly to consider who or what that guide is , whereunto we do absolutely resign the disposal of all our spiritual concernments without power of revocation . if any men were to make such an absolute trust of their lives , estates aud liberties into the hand of another man or of other men , putting them all absolutely out of their own power , certainly they would think it their wisdom and interest to consider aright how and what they are , unto whom they do so fully and absolutely resign themselves , and all that they have . and if they have any just suspicion of their honesty or faithfulness , or that they seek themselves or their own advantage in taking this trust upon them , they will not easily be induced to resign up their all unto them . yea the more earnest they are to perswade them , the more will they suspect that there is knavery in the cause . how much more carefull ought we to be in the chusing a guide into whose power and disposal we must resign all the eternal concernments of our souls ; which all men do , who absolutely give give up the conduct of themselves unto the church of rome in all matters of religion . for notwithstanding all their pleas of a sure and safe bank for the consciences of men , there are great presumptions that they will break at last , and leave them who have entrusted them unto eternal beggary . i shall give but one reason which renders this pretended guide so justly suspected , as that no wise man can commit himself thereunto in things of this importance . and this is the prodigious worldly secular advantages which the church of rome hath made unto it self by this pretence of being the only guide of all christians in matters of religion . for this pretence is the sole foundation of the whole papacy ; which when the sand of it is removed , must fall to the ground . and we may consider both what they have obtained by it , and how they use their acquisition . for ( . ) by vertue of this pretence alone , they have erected their popedom , obtained principalities and soveraignties , possessed themselves of the principal revenues of most nations of europe , have heaped up huge treasures of wealth , wherewith they maintain innumerable persons who have nothing to do , but by all arts to promote their interest , especially that numerous society which is grown at this day the pest and terror of the world . these things are evident in other nations , they were so formerly in this ; and in all the zeal which of late they have pretended for the conversion , as they call it , of this nation , it is legibly written in all the parts of their design , and the whole mannagement of it , that it was power , dominion , wealth and revenue unto themselves that they intended ; this place , that dignity , and the other revenue , and the carnally sweet dominion over the consciences of all sorts of persons were in their eye . . we may consider what use they make of these secular advantages and revenues which they have obtained meerly by vertue of this pretence . and it may be said with modesty , that these things were never forced to be wickedly serviceable unto the lusts of men , among the heathens themselves , more than they are and have been among all sorts of men , in the church of rome ▪ ambition , avarice , pride , luxury , sensuality , cruelty , are the deities that they sacrifice the spoils of the souls and consciences of men unto . there is no sort of wickedness , not the highest and most provoking , not the most vile and sordid that humane nature is capable of , but multiplied instances may be given of the perpetration of them , by the advantage which they make of this pretence . this consideration i say is sufficient unto all wise men to render this pretended guide justly suspected ; and to bring the vagabond unto the strictest and severest examination that the law and word of god doth direct unto in such cases . . it is so on the account of reason and common usage amongst men in cases of an alike nature . if it be notoriously known and evident , that any sort of persons , whatever else they seem to be or act , do make great and unaccountable advantages unto themselves by any trusts that are committed unto them , pretending nothing in the mean time but the good of them who so entrust them ; a wise man will not absolutely give up the disposal of himself and all his concerns unto such persons . yea when men are more than ordinarily urgent to have such trusts committed unto them , we do ordinarily enquire what is their interest in this matter of care and trouble that makes them so earnest . and if we find that they have made their own advantages on all such occasions , we shall not be too forward to give up unto them all that we have ; especially if the resignation of our selves and our concerns desired by them , be such as we shall never more have the disposal of any thing in our own power , nor shall they be accountable for any thing they do thereon . it may be you will say , those who desire this great trust to be reposed in them , are in all other things of vertue and piety , most eminent above others . but what if by various waies and means they discover themselves to be for the most part of the very worst of men . it will assuredly be said , that such a kind of trust as that mentioned , would be ridiculous , and was never made by any wise man ; fools and mad men being only meet to be confined unto it . yet such is the trust that the church of rome requireth that we should commit unto her , and that in affaires of infinitely greater importance than all other earthly concerns . for she would have us absolutely resign up our souls and consciences with all our eternal interests , unto her conduct and guidance , without any reservation for the use our own light , reason , knowledge or faith , & without power of revocation on pain of damnation . in the mean time it is evident and notorious , that by vertue of this pretence , she hath erected the popedom , obtained principalities and dominion , endowed her self with the principal revenues of the nations , and erected a supremacy over kings and kingdoms to be disposed of at their pleasure . is it not the duty of a wise man when any of these persons are importunate with him to forsake the scripture , and his own understanding , with all the experience which ever he had of the power of religion , and to give up himself absolutely unto their conduct ; to enquire what is the interest of these men in these things which makes them thus importunate . and if this appear openly to be an encrease or confirmation of their secular advantages , he will say that this is a trust fit only for them to make , whom darkness , ignorance , the love of sin , and a vitious conversation have rendered spiritual fools and bedlams , that can in nothing guide themselves . especially he will do so , when he shall find that these high pretenders to be the only guides of the souls and consciences of other men , do for the most part walk in paths themselves that go down to the chambers of death . that they are so far from giving examples of christian meekness , humility , self-denial , faith , love or real holiness , from giving a just representation of christ in the image of god on themselves , as that in many great , notable , prodigious instances they represent the devil , with all his malice , cruelty and blood , unto the world. . there is that which doth hereon , yet farther increase a just suspicion of this pretended guide . and this is the way of our lord jesus christ , and of his apostles under him and after him , unto whom that conduct of our souls which the pope and church of rome do now lay claim unto , was really committed by god even the father . it is known that our lord jesus christ himself , though in his divine person he was the soveraign possessor of heaven and earth , yet in that ministry wherein he took the guidance of mens souls , he obtained nothing , possesse nothing beyond food and raiment , nor made the least outward advantage by any good that he did , or by any miracles that he wrought . this state in general belonged unto his humiliation , and was a part of his sufferings . but withal it was chosen by himself for this end , to convince and satisfie the souls of men , that he designed nothing in all his instruction and guidance of them , but the glory of god in their eternal welfare ; gaining nothing unto himself but reproaches , persecution , and the cross. this he did as knowing that there was that glory , beauty , power and usefulness in the truth wherein he instructed men , that nothing was outwardly needful to give it an effectual entrance into their minds , but only to deliver them from prejudices , which all self advantages made by him would have given unto them . the pope and mahomet who have since pretended unto the same conduct of mens minds in religion , which was entrusted originally with him whom the father sealed , knowing that what they had to teach of their own , and to lead men into , had no glory , beauty , evidence , nor use in it self , have wisely betaken themselves unto the waies of fraud and force , to impose their doctrine on the consciences of men , with this bait and allurement , that what profit and advantage they make unto themselves , by the conduct which they have assumed , others according to their proportion shall be sharers therein . the holy apostles succeeded unto the personal ministry of our lord jesus christ , as unto this conduct of the souls of men . such power was committed unto them , by him , who sent them even as the father sent him ; such assurance was there in their conduct , through infallible inspiration , and the presence of the holy ghost with them in an extraordinary manner , as that all men were bound to give up themselves unto their conduct and guidance . howbeit they judged that there was no duty more incumbent on them , than to make it evident unto all the world , that they neither sought nor would accept of any temporal advantages unto themselves by the trust reposed in them ; but were contended that their portion in this world should lye in all the extremities and calamities of it . and this they willingly submitted unto , that all men might he encouraged to trust them in their everlasting affairs , when they saw what loosers they were by it in this world , without desire , hope , or expectation of any better condition . the church of rome laies claim to the very same authority over , and conduct of the consciences of men in religion , as were committed unto jesus christ and his apostles . it is as safe , as they pretend , for a man to cast off the authority and institutions of christ himself , as to dissent from those of the pope . but what in the mean time meaneth this bleating of the sheep and lowing of the oxen ; whence is it that they have mannaged the pretence hereof , to the gaining of power , dominion , wealth and revenues unto themselves , beyond that of the greatest kings and princes in this world ? let others do as they shall think fit , i shall never commit the conduct of my soul unto them , who for ought i know would never look after me , nor any other , were it not for the advantage they make by it unto the service of their earthly desires . it may be said , that other churches and persons do make advantages unto themselves by that conduct of the souls of men which they lay claim unto . and if this be sufficient to render such guides suspected , we shall scatter the churches , and leave none to guide them . i answer , it doth no way follow . for the rules , measures , and outward allowances for and in the name of their labour and guidance unto the ministers of the gospel , are in general so stated in the scripture , as that men cannot mistake therein unto their prejudice . but we are not at all concerned in what advantages men make unto themselves hereby ; provided that the conduct they pretend unto , be such as is accompanied with no dominion over our faith , but is proposed only as an help thereunto . whilst men require not an absolute resignment of our souls and consciences unto them , but leave us unto the perfect libert of our own minds , to judge upon and receive what they propose unto us ; to examine and try all that they instruct us in , which we may reject or refuse , according as it evidenceth it self to be good or evil unto us ; there is no great danger in our conduct . this i say is sufficient to render this pretended guide which with so much vehement importunity would impose it self upon us , to be so justly suspected , unto all men not forsaken as well of common reason , as of all due reverence unto the word of god , as that they will not readily embrace it . . as what hath been spoken is sufficient to render this pretended guide suspected with all sober and considerate persons ; so there are cogent reasons , why it ought to be absolutely rejected , by all who take care of their own eternal salvation . the cause peculiarly under consideration is stated on a double supposition . . that there are such differences in and about religion among us , as wherein the eternal salvation of the souls of men are immediately concerned . for some of them consist in opinions , principles and practises , pernicious and destructive unto salvation , as each side doth acknowledge and contend . and it is meet the cause at present should be expresly stated on this supposition , because those of the roman church design their great advantage from it . . that in this case we ought diligently to apply our selves unto some safe guide which may lead and conduct us in the right way , wherein we may glorify god , and obtain eternal blessedness unto our own souls . this also is not only allowed by them , but fiercely contended for , as a foundation of their whole cause . wherefore to determin our thoughts aright in our enquiry on these suppositions , we may consider the things that follow . . the first supposition is plainly stated in the scripture . it is plainly affirmed therein that such things were then beginning in the church , that they would fall out in after ages , and encrease towards the end & consummation of all things . see to this purpose , acts . , . tim. . , , . tim. . , . pet. . , . john . , , . all in compliance with the holy warnings and predictions of our blessed saviour himself unto the same purpose , matth. , , , , , , . in all these places and many other , the cause as stated in our supposition is expresly foretold , with the pernicious effects of opinions and heresies , overthrowing the foundation of faith , and destroying the souls of men . in this cause is a certain guide necessary in a peculiar manner . . in no one place , either in express words , or by direct consequence , are believers or the disciples of christ , directed in this case to betake themselves unto such a guidance of the church of rome . they are not so in any one place where these divisions are foretold , where properly such directions should be expected or no where ; nor yet in any other place whatever . any one divine testimony unto this purpose , giving this direction on that supposition , shall for ever determine this controversie . shall we think that the lord jesus christ , foreknowing , foretelling , and warning all his disciples of such a dangerous state and condition , as from which they cannot escape or be delivered , without a guide that will safely lead and conduct them , if there were but one such guide prepared and appointed by him , should no where in any divine revelation direct them thereunto ? doth a supposition hereof truly represent unto us his love , care and compassion towards the church ? can any thing more injurious unto his wisdom , faithfulness and honour , be once imagined ? it is impossible therefore that any man in the case supposed , should betake himself unto the sole conduct of the pope or church of rome , without casting contempt on him and his authority . but , . yet there is farther evidence of his mind herein , in that we are expresly in this case directed unto another guide , without any mention of the church of rome , which is utterly exclusive of this pretence . for ( . ) all believers are commanded themselves to examine and try all false teachers , prophets and spirits that are not of god , doctrines subverting the faith , and endangering the souls of men ; which is utterly inconsistent with that absolute universal resignation of themselves unto the guidance of the church of rome , which is claimed by it . see joh. . , , . ( . they are directed unto the way , means and rule whereby they must make this trial , and come unto the final determination in their own minds , isa. . . pet. . v. . tim. . , , . and this also is diametrically opposite unto that resignation of themselves unto the church of rome , which it requireth of them . ( . ) they have a guide promised unto them , to give them an understanding of the rule in the discharge of this duty , and to enable them to make a right and safe determination thereon , joh . . joh. , . these things are consistent with a ministerial guide , such as is found in all true churches , wherein none pretend to be lords of our faith , but only helpers of our joy. but with a supreme authoritative guide requiring an absolute resignation of our understandings and consciences unto it self , they are altogether inconsistent . this is the substance of our case , and this is the determination of it given us by the holy ghost . diversities and divisions in principles , opinions and practices in religion are supposed , unto as great an height as they can beat , at this day in the world. teachers speaking perverse things ; departures from the faith , giving heed to seducing spirits and doctrines of devils ; teachers not enduring sound doctrine ; turning away mens ears from the truth , and turning them unto fables ; false teachers , bringing in damnable heresies , denying the lord that bought them , many following their pernicious waies ; spirits of false prophets going out in the world , the spirit of antichrist . these things i say are all supposed and foretold in the scripture . in this case and state of things , that we be not seduced , that our souls be not ruined , we are commanded our selves to try and examine all those who teach such things , whether they be of god or no ; and by the scripture we are to try them if we intend not to be deceived and undone for ever . unto the right understanding hereof a sure and faithful guide is promised unto us , to lead us unto all truth ; so that no concernment of religion is more plainly stated , and as unto our duty , more expresly determined in the scripture than this is . it is so in a peculiar manner , in the first epistle of john the apostle . before the end of his daies , divisions , errors , heresies began to abound in christian religion . this he fully testifieth , chap. . , , , . and epist. the . . according unto his duty he writes unto believers to warn them of their danger , with reference unto them that seduced them , or attempted so to do , chap. . . and he writes unto this purpose unto fathers , young men and children , or professed believers of all sorts , degrees and endowments , ver . , . and this not because they did not know the truth , but because they did know it , and had experience of its power , ver . . but in all the directions he gives them for the discharge of their duty , so as that they might escape the dangers they were exposed unto ; there is not any one word , any intimation that they should betake themselves unto the guidance of this or that , or any church , much less that which is called the church of rome . but the summe of his direction is , that they should rely on the vnction they had received from the holy one , or the aids and supplies of the spirit of god , to understand the scripture in the examination and trial they were to make of all these things , chap. . ver . , . but to preserve their interest , they tell us that these precepts and promises are given unto the church , and not unto individual believers ; as though the church were any thing materially , but individual believers , and formally but a disposition of them into a sacred order for their edification . man was not made for the sabbath , but the sabbath was made for man. believers were not made for the church , but the church is made for believers ; and is of no use , but with respect unto their edification . and to deny all individual persons to be the first object of all gospel precepts and promises , churches in what sense soever you take them , being so only as they are directive of their faith and obedience , is to exempt their consciences from the authority of christ , to turn them into beasts , and to overthrow the gospel . let men now who take care of their own eternal salvation , place themselves in their thoughts in that condition , which the present case and their own circumstances do place them in . the world , the place where they live , the people whereunto they do belong , are filled with different apprehensions , principles , opinions and practices in and about religion . some of these , as those between the papists and the protestants , have immediate influence into their eternal condition of blessedness or misery , as both parties contend . dreadful disorders and confusions have followed , and are like to follow these differences even in this world. they will in this case find , that it highly concerns them to take care that they be not deceived , and thereby ruined eternally , as multitudes are ; that they be not high-minded , but fear . a guide is that which they are to look after , that may carry them safely through all these difficulties and dangers . two immediately offer themselves unto them , tendring the utmost assurance in these things , which the nature of man is capable of in this world . the one is the pope or church of rome , which requires no more of them , but a blind submission unto its guidance ; a way i confess to extricate themselves , and to deliver them from all care about their own souls , easie and facile , if safe . the other is the holy scripture , with the promised aids of the spirit of god , to lead us unto the understanding of it , and the truth contained in it . but in this way it is required of men , that they make use of their own reason , understanding , judgment , diligence , with fervent prayer for divine assistance . the present question is , whether of these two guides such persons ought to betake themselves unto ? i am on the consideration of one directive reason only , others shall be afterwards spoken unto . and this is , that the scripture , which all acknowledge to be the word of god , to speak in his name , expresly supposing this case , and all the circumstances of it before laid down , doth thereon , frequently direct and command us , to make use of this latter guide , if we desire to be saved ; and doth no where , no not once , on a supposition of this case , send us unto the guidance of the church or pope of rome , or any other church whatever . wherefore for men to suffer themselves to be inveagled , their souls to be perverted , and their faith overthrown by a few captious sophystical reasonings of men of perverse minds , pursuing their own secular interest ; to turn aside from the commandments of our lord jesus christ and his apostles , in so plain , evident and indisputable a case and duty , is such a folly in it self , such an impiety against god , such a contempt of the lord christ , his wisdom , authority and care , as must be eternally accounted for . thirdly , the things for the most part which this pretended guide proposeth unto , and imposeth on the consciences , faith , and practice of them who give up themselves unto its conduct , are so unreasonable , so contrary unto the common sense of christians , and the very first notions of the minds of men any way enlightened with the doctrine of the gospel ; so directly opposite unto the design of god in the revelation of himself unto us , and his commands concerning our faith and obedience ; that it is a thing astonishable , how they should attain an access unto them who have any sense of these things . but when once men have their ey●s bored out , as they do it for themselves in the resignation they make of their understandings and consciences unto the conduct of this church , they must grind whatever is brought unto them . i shall briefly instance in some few things of this sort . . the keeping of the scripture from their daily and continual use . i speak not directly unto them who being brought up from their infancy in that church , know nothing of the scripture , but that the bible is an obscure dangerous book unto all lay-men , which hereticks make use of unto their advantage . such persons can be contented to want it , or be without it , all their lives ; especially seeing it is full of light and principles inconsistent with their carnal lusts and interest . but i speak of such who many of them like timothy have known the scriptures from children ; and having been conversant in them , have had some experience of their power . unto such as these come persons in the name and on the behalf of this pretended guide . and a compass of plausible words they will use , fit to distract and amuse weak and unstable minds . but the plain sense of what they say in this case is ; cast away this bible , this book ; it doth but perplex you and disturb your minds with things that are above you , which you cannot understand , and is therefore an occasion of almost all the pernicious errors that are in the world will not any such person be ready to say ; hath god given this book , this alone , as the only revelation of his mind and will unto us , as the guide and rule whereby we may come unto the eternal enjoyment of him , which you dare not directly deny ? hath he commanded me to read , study , meditate , and be conversant in it continually ? have i found the benefit , of the light , counsel and consolation administred by it in my own soul ; and shall i now forsake it , cast it away , to betake my self unto your guidance and direction ? shall i forsake god , and christ , and the holy spirit , all the prophets and apostles , who daily speak unto me in and by this word , to comply with you ? the very horror of the proposal is enough to secure the minds of any who have the least spark of spiritual light or grace , from a compliance with it ? wherefore whether it be reasonable to leave the word of god , which is full of light , shining like the sun in the firmament , to follow the glimmerings of this wandring meteor , which arose out of an horrible pit , and there will end , is left unto their consideration who take care of the eternal salvation of their own souls . . the sol●mn worship of god by the guides of the church in a tongue and language which the people do not understand , is another of their proposals . this they are bound to attend unto on pain of damnation . but how any thing can be more contrary unto the common sense of them who know what it is to pray in a due manner , no man can conceive . as unto them who do not , yet is it not hard to convince them , where they are not obstinate on other prejudices , how irrational this proposal is , how inconsistent with that reasonable service that god requireth of us . others will say , that they find hinderances and difficulties enough from , and in this duty , from the weakness of their faith , and instability of their minds , the suggestions of satan , with diversions from outward objects ; if you add thereunto that they shall not understand a word of what is spoken in prayer , and they know well enough they shall never pray at all . and the truth is , did we not know whence they took occasion for this strange contrivance so contrary to the nature of all religion ; and what advantage they make of it unto themselves , it could never be sufficiently admired , how such a sensless imagination should befall their minds . i do not design to shew how contrary it is to scripture precepts and examples , to the practice of all the saints under the old testament , and the new , with that of the primitive churches , and on all accounts what an abominable sacriledge it is , so to rob the church of its chiefest treasure ; it hath been done by others sufficiently . i only give it as an instance how unmeet this pretended church is to be such a guide , as whereunto we are to make an absolute resignation of our understandings and consciences in all concerns of religion . and there is nothing that can make them , who have any regard unto their own souls , to reject its guidance with more detestation . shall they accept them for their guide in religion , who under pain of damnation confine them in all the publick worship of the church , unto the use of a language that they do not understand ? that instead of praying with their understandings , they must be content with a dumb shew , with postures and gestures , with altars and pictures , the antick actings of a priest , and a noise of words , whose sense they know not at al ? if a man would seek for an infallible guide to hell , it is hard to find one more likely and better qualified unto that purpose than is this church of rome . . there is at the same instant proposed unto us by this guide , the doctrine of transu●stantiation , with the sacrifice of the mass thereon depending . this they say we must believe , at least avow that we do believe on pain of eternal and temporal destruction also . but herein they require of us , that on the meer credit of their conduct , we must renounce the use of our senses , the exercise of our reason , and actings of faith on divine revelations , all things whereby we are either men or christians , that we may become blind idolaters . but they who pretending to be our guides in religion , do thereon impose this monstrous imagination on our credulity , with the idolatrous practice wherein it issues , had need give us better security of their divine infallibility , than the angels in heaven can do . for if an angel from heaven should preach this doctrine unto us , we may safely esteem him accursed , gal. . . . the last thing i shall instance in of this kind is , the adoration or worship of images . god saies concerning it expresly , thou shalt not make unto thy self any graven images , thou shalt not bow dow to them , nor worship them . they say contrary ; thou shalt make unto thy self graven images , thou shalt bow down to them and adore them . and in their use they make them the stage plaies in religion , wherewith the minds of ignorant unstable persons are allured and seduced into all manner of superstitious practices , and turned off from the simplicity of the gospel . for being once perswaded on the credit of their guide , that the making , use , and adoration of them are lawfull , there is enough in the carnal minds of men , to make them dote , and even be mad upon them . wherefore no less service is done unto the interest of sin , and the kindom of satan hereby , than if they should have taken off all sense of the authority of god from the consciences of men , in the prohibition of those things which their sensual lusts are most prone unto . could they have dissolved the obligation of the commands of god , against adultery , or stealing , and left men unto the guidance of their own lusts and inclinations , it is evident what abominable excesses the generality of men would run into . neither do the lusts of the mind engage persons with less fierceness into the pursuit of their objects , than do those of the flesh . and thence the disannulling of this command of god , hath been an inlet unto all abominable idolatry . but herein they will not allow those who give up themselves unto their conduct , once to consider the direct contradiction that is between gods commands and theirs ; but believe they must what their church believes , and practise accordingly ; which is the most intollerable tyranny over the souls of men , that ever was attempted . only they will tell us of latria . and dulia , and hyperdulia , of religious worship that is direct or reductive , transient or terminated on this or that object , and after a maze of the like insignificant terms , the conclusion is positive , you shall worship graven images . there are also sundry other things wherein they do or would impose on the credulity of men , in open contradiction unto their sense , reason , and experience , as well as unto all evidence of truth from the light and guidance of the scripture ; which are somewhat of another nature than those foregoing . i shall only mention some of them . as ( . ) they would have us believe , that we cannot believe the scripture to be the word of god , but upon the testimony and authority of their church all the evidence that a man is capable of in his own mind , that he doth so believe it ; all that can be given in ordering our lives according unto it , as the word of god ; the assurance and peace which multitudes of all sorts have in resolving all their interest in things eternal into the faith of it ; the sufferings and martyrdomes which many have undergone in the confirmation of it ; the uncontroulable pleas that are made of the sufficiency of the motives whereon we believe it so to be , are nothing with them ; but we must say , we cannot believe the scripture to be the word of god , but only on the testimony and authority of their church ; and therein both give our selves the lye , as unto what we know and are assured of , and judge millions to hell , who have lived and died in the faith of it , without any respect unto that testimony or authority . ( . ) they will have us to believe , what they do not indeed believe themselves : as for instance , justification by our own works . for practically many of them do for this end trust unto absolutions , masses , the sacraments , and sacramentals of the church , with a reserve for the complement of it in purgatory ; which are not our own works ; and some of the wisest of them do betake themselves at last to the only mercy and grace of god. so would they have us to ven●ure our souls on that , whereon they will not adventure their own . ( . ) papal personal infallibility was once a principal article of their creed , and the generality of their proselytes do receive it from them , with no less firm assent , than they do unto that of christ himself . but among themselves they have so multiplied their wrangling disputes about it , as makes it evident , that they believe it only so far as holds proportion with their interest , and is subservient thereunto , indeed not at all . their disputes of a difference between the court of rome , and the church of rome , of the pope in his chair and out of it , in the use of help and advice of others , and without this , in a general council and without it , in a particular council and without it ; in matter of right and of fact ; and the like ; make it evident that they know not in what sense to believe it , and so indeed believe it not at all . and whereas they do themselves confess that some of their popes have been of the worst of men , yea monsters for luxury , uncleanness and violence , that which they require of us , is not only hard and unreasonable , but impossible for any sober man to grant ; namely , that we believe such persons to have been infallible in the declaration of all divine heavenly mysteries ; so as that we ought to acquiesce in their declaration of them . ( . ) they would have us believe that the same body of christ which was once in the fulness of time , made of a woman , by the power of god , is every day made of a wafer , by the power of a priest. and what indignities are hereby cast on his person , hath been sufficiently demonstrated . these are some of the proposals which this pretended guide makes unto all them who give up themselves unto its conduct , to be believed with a suitable practice on the pain of eternal damnation . but yet evident it is , that they are all of them contrary unto the common sense , reason and experience of all christians , all that believe the gospel , as well as directly contradictory unto the scripture and example of the primitive church . it is therefore left unto the judgment of all sober persons , such as are not yet made drunk with the cup of their abominations to determine whether any thing , but either profound ignorance and spiritual darkness , or love of sin , with a desire to live securely therein , or secular interests , or an hardening judgment for the abuse of the truth , or a concurrence of all them , can prevail with men to make an entire absolute resignation of their souls , and all their eternal concernments unto the conduct of this pretended guide . fourthly , the way for the attaining the knowledge of the truth proposed by this guide , is opposite unto the way and means prescribed by god himself unto that end . it is so whether we respect the internal qualifications of our minds , or the duties that he prescribeth , or the aid that he promiseth thereunto . for as unto the first , he requireth that those who would learn the truth , ought to be meek , and lowly , and humble , for such alone he will teach , psal. . , , . joh. . . and if we are not taught of god , we learn nothing as we ought , or not unto any purpose ; that they cast out all wickedness , and superfluity of naughtiness , that so they may receive the ingrafted word with meekness , jam. . . without these things , they may be alwaies learning , but shall never come unto the knowledge of the truth . and as unto means and duties , two things he enjoyns and indispensibly requires of us in order unto this end . ( . ) that we study the word continually ; that we meditate upon it , and place our delight in it , joh. . . deut. . . psal. . . isa. . . joh. . . tim. . , , . psal. . . joh. . . joh. . . ( . ) fervent and diligent prayer , that we may be lead into , and preserved in the truth , that we may be enabled to receive it , and hold it fast against temptations and oppositions . for our aid and assistance herein , he commands us to wait for it , and expect the spirit of wisd●m and revelation , to open our eyes , to bring us unto the full assurance of understanding , or to lead us into all truth . of these things , of the necessity of them unto the due knowledge of the truth , we hear nothing from this pretended guide . she knows well enough that to put the minds of men into these waies , and the use of these means , whereby they may be taught of god , and learn the truth as it is in jesus , is to loose them from her self for ever . howbeit they are the only waies and means prescribed and blessed of god unto this end , with those other especial duties which belong unto them . they will say , it may be , that they do instruct their converts in these things , and press them withal unto higher acts of devotion and mortification than others do . but there are two things which deprive them of any advantage by this pretence . for ( . ) we see and know of what sort for the most part their converts are . i shall not give that character of them in words , which generally they give of themselves in their works ; for i have nothing to do with the persons of men . and i should rejoyce to see them give a better evidence of being instructed in these things , than as yet they have done . but ( . ) whatever of this nature they propose and prescribe unto them , it is not unto this end , that they may learn and know the truth . they require no more of any hereunto , but that on their sophistical and frivolous pretences , he give up himself unto their guidance , or submit himself unto the authority of the pope . for hereby he formally becomes a member of the catholick church , whose faith , whether he know it or no , immediately becomes his ; and for particulars he must wait for the priests information , as occasion shall require . this is i confess their great advantage in this world. the way they propose to attain the knowledge of the truth , is easy , consistent with the lusts of men , exposed equally to the wise and foolish , to the sober and intemperate , puts men out of all doubts , giving them all the quiet assurance which deceit and falsehood can communicate . the way of god unto the same end is difficult unto flesh and blood , destructive unto the lusts of the flesh & of the mind , requiring diligence , humility and watchfulness in the exercise of grace all our daies , which things few are pleased withal . yet is this way of god so suited unto the nature of religion , so becoming the importance of this duty , so effectual not only unto the attainment of the knowledge of truth , but unto all the ends of it in the life of god ; is so necessary on the account of the infinite greatness and holiness of god , with the nature of divine revelations , as that no man , who is not blinded with prejudices and corrupt affections , can decline it , to embrace the other . there are other things yet , if it be possible , of an higher abomination , to deter all sober persons from touching with this guide , than those already insisted on . and such they are , as the present contrivances and practices of our adversaries , do unavoidably compel us to plead in this cause , and are in themselves sufficient for ever to divest that church of this great and gainful pretence , of being the only guide of all men in religion . for , fifthly ; consider what it is , wherein they instruct many of them who betake themselves unto their conduct and guidance , i mean of the agents for and in the name of the church of rome . the first thing which they labour to fix on their mindes and consciences , is absolute obedience unto their immediate guides , with a blind belief of what they propose unto them . and this they prevail on them unto , by assuming a twofold authority unto themselves . and the first is that of forgiving them all their sins , though against the light of nature , and of their own consciences , which they confess unto them ; and this confession they are obliged unto under pain of damnation . some things indeed they do require of them , in order unto a participation of priestly absolution . but they are all in the power of the priest to prescribe , decline , or accept ; which latter they will not be uneasy unto , when it conduceth unto their advantage . the issue is , that in this pardon of their sins , the souls of men may as safely acquiesce , as if they were immediately pardoned by christ himself . and if they have occasion for the advantage of the catholick cause , to put them on things that are openly sinful , as murder and sedition , either by vertue of the direction , guidance and commands of the priests , they loose their nature and become no sins at all , or they are so assured of pardon , as puts them in their consciences , into as good a state and condition as if they had not sinned . and ( . ) they assume unto themselves an authority to grant especial priviledges and rewards in heaven and earth , to the doing of what t●ey command or require , whatever it be . as unto the earth , so many prayers , so many masses shall be assigned unto their advantage ; and in some cases canoninozation with all the glorious priviledges of it . and as unto heaven what they so do , shall have such a proportion of merit , as shall exalt them unto the second , third , or fourth place of precedency and honour therein , among all the holy martyrs . it is uncredible what power and dominion over the consciences of their proselytes , they obtain by these means , with other artifices of the like nanture . hence many of them know of no other dependance on any as unto present peace , and eternal blessedness , than that on the priests alone . woful practices do follow on these principles . for the minds of men being thus prepared , they dispose of them unto such occasions or services for the interest of the catholick cause , as their own nature , inclinations , the fierceness or softness of their tempers , their outward greatness , power and wealth , or their straights , wants and necessities , render them meet unto for now they are ready for such things , which if they had not relinquished the care and charge of their own souls , if they had not absolute●y resigned them unto others ; they would never have entertained a thought of , without detestation and abhorrency . poor deluded creatures , who could sufficiently bewail their condition , but that for the most part through the love of sin and the wages of it , they chuse these delusions . some now shall fire cities ; some shall murther innocent persons ; some shall assassinate kings and potentates ; some shall creep into houses and lead captive silly women , laden with sins , lead about with divers lusts ; and some shall prostitute themselves unto the carnal lusts and pleasures of others ; all as they judge conducing unto the catholick cause and their own intrest therein . these are they who must answer not only for the blood of them that are murdered , but of their murderers also . i heartily wish these things were not so ; that they never had been so ; but being so , it is well that they are known so to be ; and that they are written in such legible characters in most nations of europe , especially in this wherein we live , as that he who runs may read them . i shall not descend unto particular instances ; every ones mind and thoughts will suggest them unto them ; or they may learn them in westminster hall. it will be said , that on a supposition that these things are so , yet this is the crime of but a few , it may be of a few jesuites ; which others , especially the church , is not concerned in . they are but a few who teach and instruct their converts unto such purposes ; but a few that are possessed with those maxims and principles which lead unto these practices . notwithstanding their miscarriages , the church it self may be a safe guide unto the souls of men . i answer two things ; ( . ) that those who have these principles , who teach these practices , are all of them appointed unto their office and work , imposed on the consciences of men as their only guides , by the authority of the church it self . no caution is given by it against them ; no rule prescribed whereby they may know them ; but they come all armed with the authority of the church , and as such are received by their credulous followers . the whole therefore of what they do , may justly be ascribed unto the church it self . ( . ) it may be made to appear , that for about an hundred and fifty years past , no plot , no design hath been conceived or perpetrated , wherein kings , princes , private persons were to be murdered or destroyed , wherein nations were to be embroyled in blood and confusion , in order unto the promotion of the catholick cause , but the church it self was either the contriver or approver of it . who approved of the murder of the two kings in france , one after another ? of the massacre there of an hundred thousand protestants ? who designed and blessed all preparations for the murder of queen elizabth ; with the unjust invasion of the nation in ? who blessed and protected what in them lay the horrible massacre of ireland ; with the slaughters that have been made in other places on the same principles ? was it a few jesuites only ? was it not the church it self in its head the pope , and its horns the cardinals at rome ? wherefore although it seem good unto this church to assume unto it self the sole conduct of the souls of all men in the matters of religion , which hath thrived in its hands unto an incredible grandeur , in dominion , power and wealth ; yet other men of an ordinary wisdom and capacity , who are not yet taken alive by them at their pleasure , will be ready to judge ( especially now the cave of cacus is opened ) that it is necessary for them to take more care of their own souls . some will say , that all these things , principles and practices , are separable from their religion , and that they will take sufficient heed unto themselves , that they give admittance unto none of them , especially such as are against the light of nature , and the known rules of common honesty . both the goodness of their own natural temper , and the principles of morality , which they will never part withal , will give them and others security herein . god forbid i should ever charge any persons with any thing that is criminal , whereof they are not , or may not be easily convicted . those who make these professions shall pass with me at the rate and upon the credit of their professions . as shall all men in this world , untill they contradict and disprove themselves by their actions . but even such persons had need be very careful that they are not deceived herein . the resignation which they are to make of themselves and their consciences unto the conduct of this church , doth quite change both their light and rule ; for it includes a renunciation of all principles and perswasions in things divine and moral , that do or may in the least interfere with that conduct . it is true , that neither that church nor any else , can change the nature of things moral in themselves ; for although they may call good , evil , and evil , good ; light , darkness , and darkness , light ; yet they cannot make that which is good , evil ; nor that which is evil , good ; but they may make a false representation of the one and other unto the minds of men . hence what was evil unto them antecedently unto this resignation of themselves , as the fireing of cities , the murther of innocent persons , the overthrow of governments and nations for their own ends , shall be imposed on them by this pretended infallible guide , as things good and meritorious with reference unto their catholick ends. these are the two most pernicious divices in all their superstition . . that the consciences of men are exempted and taken off from an immediate dependance on and subjection unto the authority of christ , and put in immediate subjection unto the priests ; seeing he neither promiseth any thing unto them , nor commands any thing but by the church . . that their commands , because they are theirs , do regulate their consciences even as unto moral good or evil. nor is it safe for these men to trust too much unto the goodness of their own natures , nor it may be unto others , who are concerned in what they shall do . for as it is the glory of the doctrine and grace of the gospel , to change the wolf , the lion , and the leopard , isa. . , , , . persons of the fiercest and most violent inclinations , unto quiet associates of lambs and children ; so it is to be feared from many instances , that by vertue of their conduct , they can change appearing sheep at least , as unto their natural tempers , into that which is violent , bloody , and poysonous . . under pretence of being this guide , and to impose their pretensions thereunto on the minds and consciences of men , this church hath filled most nations of europe with blood and slaughter ; making horrible devastations of innumerable persons , both fearing god and living peaceably in the world. ten times more blood of christians hath been shed by them unto this end , than was shed in all the primitive pagan persecutions . all that dissent from them may say , quae regio in terris nostri non plena cruoris ? is there any nation in europe that is not filled with our bloud ? the last day alone can discover the blood that hath been shed secretly or with little noise by the inquisition , in the spanish , and some of the italian territories . england , france , germany , flanders , holland , ireland , can speak for themselves , in the cruelties which unto this end have been executed in them . the sole reason of all this inhumane violence , hath been , that men would not submit their souls and consciences unto that absolute power over them and conduct of them , which their church claimeth unto it self . and it is most probable that their absolute conduct is of the same nature with the ways and means whereby they do attempt it , or have obtained it . when men by force and fraud , blood and slaughters , do endeavour to impose their rule upon us , we are not to expect but that the rule will be answerable unto the means that are used for the attaining it . as in the first planting and propagation of christian religion , the way and means of them were spiritual light , and the evident exercise of all graces , especially meekness , humility , patience in sufferings and contempt of the world. hereon men had just grounds to believe and expect , that the conduct which they were invited and called unto , under the rule of christ , would be of the same nature , meek , holy , just and good ; whereof by experience they found full assurance . so where the rule of our souls and consciences is attempted and carried on by violence , blood , cruelty , and desolation of nations , we have just ground to believe , that if those who use them do prevail therein , their leading and rule will be of the same nature . it is but reasonable therefore for any man before he make choice of this guide , to ask of himself or others , these few questions . is there any thing in the gospel which gives countenance unto this way of imposing a guide in religion on the minds and consciences of men ? was there any thing like it in the practices of our lord jesus christ , his apostles , or the primitive churches ? doth this way make a just representation of the spirit , the meekness , the holiness , the love , the patience of our lord jesus christ ? is it consistent with the genius of the doctrine of the gospel , the religion taught therein , as unto its nature and ends , concerning our deportment in this world , and our tendency unto another ? can any man think without horror , that our lord jesus christ should be the authour of this way ; that he hath appointed that all men should be starved , or hanged , or burned , or otherwise slaughtered , who would not submit unto this doctrine or rule of this or any church , as some of the worst of men shall please to state them ? is not this that which among other things gives us assurance , that the doctrine and superstition of mahomet were from hell , from the old murderer ; in that it is a prime dictate of them , that those who will not submit unto them are to be destroyed with fire and sword ? by that time a man hath a little weighed these enquiries , with such other of the same nature that may be added unto them : if he be not forsaken of all sense of the glory of christ , of the honour of the gospel , of the reputation of christian religion , and all care of the salvation of his own soul , he will make a long stand before he give up himself absolutely unto the conduct of this church . . i cannot but mention in the next place , that which because it is commonly pleaded , i shall but mention . and this is , that many important principles and practices of the religion which this pretended guide would impose upon us , are evidently suited unto the carnal interests and lusts of them who have the conduct of it . such are purgatory , papal pardons , sacrifices for the dead , auricular confession , with priestly absolution thereon ; many have already declared how the notion and superstition of these things , did both raise and do maintain their revenues ; and are otherwise made use of to make provision for the flesh to fulfill it in the lusts thereof . and there lyeth no encouragement herein to ingage wise men to give up themselves unto its conduct . but , . considerate men will be afraid of that conduct under which christian religion hath lost all its native beauty , simplicity , spiritual glory and power . how are these things represented unto us in the gospel ? how were they exemplified unto us in the lives of the apostles and of all the sincere primitive converts ; the church was through them , a new heaven and a new earth , wherein dwelt righteousness . the whole of religion as it was at first professed , was nothing but a representation of the wisdom , truth , holiness , love and compassion of christ ; an evident and glorious means to recover mankind from its apostacy from god , and to re-introduce his image on the soules of men ; a blessed way continually to exercise the power of love , goodness , charity , bounty , zeal , and delight in god ; a testimony given unto the truth , reality and substance of things spiritual , invisible and eternal , with their preference above all earthly things . under their conduct is this beauty , this glory of christian religion lost and defaced . wee may say with the prophet of old ; how is the faithfull city become an harlot , righteousness lodged in it but now murderers . isa. . . the church is the temple of god ; could we have looked into it of old , wee might by faith have seen christ sitting on his throne , the train of his light , holiness , love and grace filling the whole temple . look into it under their conduct , and there is the dreadful appearance of the lawless person , the man of sin , sitting in the temple of god , shewing himself to be god , to our horror and amazement . look into the primitive assemblyes of christians , . cor. . , , . you shall see meekness , humility , and the glorious ministration of the spirit in outward simplicity . look into those of this guide , and you shall see them like the house of micah , judg. . . an house of gods , with molten images , graven images , ephods and teraphims , multiplyed instruments of superstition and idolatry . look on their conversation of old in the world ; and it was humble , peaceable , useful , profitable unto mankind , with a contempt of earthly things in comparison of those that are eternal . but under the conduct of this guide ; ambition , pride , sensuality and profaness , have covered the nations of its communion ; in all things have they lost and defaced the native beauty and glory of christian religion . it will be of no advantage unto any , voluntarily to come in into a participation in this woefull apostacy . . the insupportable yoke that this guide puts on kings and soveraign princes , on pretence of its divine right of an universal guidance of them and all their subjects , deserves the consideration of them that are concerned , before they give up themselves unto it . it is true that by and since the reformation , as this power of these men who call themselves this guide , hath been utterly cast of by many ; so in those places where on other accounts they maintain their interest , it hath been greatly weakened and impared . hence those of the greatest power in the nations of europe , have had little regard unto their authority unless it be used unto their interest and advantage . but their principles are still the same as they were ; their pretence of divine right the same that it was , and their desires after the exercise of it unto their own ends , not at all abated . could they once again enthrone themselves in the consciences of kings themselves and all their subjects ; could they destroy the ballance of a contrary intrest ; could they take away the reserves of reliefs against their encroachments , by engaging the assistance of subjects against their princes , of one prince against another , as in former dayes ; there is no reason to think but that they would return unto their former usurpations and insolency . and wise men , yea princes themselves , may be deceived , if they take their measures of the nature of the papacy , with respect unto civil government , from its present deportment and attempts , though bad enough . take away the perplexities and difficulties they are cast into , through the rejection of their authority by so many nations , and by the divided intrests of kings and potentates thereon ; heal their deadly wound , and restore them unto a catholick power over the consciences of all sorts of men , by the destruction of them by whom it is opposed , and it will quickly appear with another aspect on the world , another manner of influence on the governours and governments of kingdoms and nations then now it doth . but the consideration hereof belongs principally unto them , who are not wont to be unconcerned in the preservation of their just authority . yet if occasion require it , a demonstration shall be given of the necessary and unavoidable consequences of the readmission of the papal power , in any of the nations of europe who have cast it out ; and that with respect unto the governours and governments of them . among many other considerations , which offer themselves unto the same purpose , and which shall be produced , if occasion is given ; i shall add one more and close this discourse ; and this is , that the foundation of all the religious worship , which this guide directs unto , whence all other parts of it do proceed , and whereon they do depend , consists of the overthrow of one of the principle articles of the christian faith . and this is , that our lord jesus hath by one offering , for ever perfected them that are sanctified ; as it is expressed by the apostle ; heb. . . in direct opposition hereunto , the ground and reason of their mass and the sacrifice therein , which is the life , soul , centor , and foundation of all their religious worship , lyes in this , that there is a necessity that christ be offered often , yea every day , in places innumerable , without which , they say , the church can neither be sanctified or perfected . such a guide is this church , as that it lays the foundation of all its sacred worship in the overthrow of the principal foundation of the christian faith . god in his appointed time , will put an end unto all these extravagancies , excesses and distractions in his church ; when violence shall be no more heard in her land , wasting nor distruction within her borders , when she shall call her walls salvation and her gates praise . finis . a brief declaration and vindication of the doctrine of the trinity as also of the person and satisfaction of christ / accommodated to the capacity and use of such as may be in danger to be seduced, and the establishment of the truth by j. owen. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a brief declaration and vindication of the doctrine of the trinity as also of the person and satisfaction of christ / accommodated to the capacity and use of such as may be in danger to be seduced, and the establishment of the truth by j. owen. owen, john, - . [ ], p. printed by r.w. for nath. ponder ..., london : . includes: "doctrine of the trinity : as also of the person and satisfaction of christ ...", with special t.p. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -- person and offices. trinity -- early works to . truth. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion a brief declaration and vindication of the doctrine of the trinity : as also of the person and satisfaction of christ . accommodated to the capacity and use of such as may be in danger to be seduced : and the establishment of the truth . john . . search the scriptures . by j. owen d. d. london , printed by r. w. for nath. ponder , at the sign of the peacock in chancery-lane near fleetstreet . . imprimatur , rob. grove , r. f. d. episcop . lond. à sac. dom. feb. . / . to the reader . christian reader , this small treatise hath no other design but thy good , and establishment in the truth . and therefore as laying aside that consideration alone : i could desirously have been excused from the labour of those hours which were spent in its composure , so in the work it self , i admitted of no one thought , but how the things treated of in it , might , and ought to be mannaged unto thy spiritual benefit and advantage . other designs most men have in writing what is to be exposed to publick view , and lawfully may have so ; in this i have nothing but meerly thy good. i have neither been particularly provoked , nor opposed by the adversaries of the truth here pleaded for ; nor have any need from any self respect , to publish such a small plain discourse as this ; love alone to the truth , and the welfare of thy soul , have given efficacy to their importunity who pressed me to this small service . the matters here treated of , are on all hands confessed to be of the greatest moment ; such as the eternal welfare of the souls of men , is immediately and directly concerned in . this all those who believe the sacred truths here proposed and explained , do unanimously profess and contend for ; nor is it denyed by those by whom they are opposed . there is no need therefore to give thee any especial reasons to evince thy concernment in these things , nor the greatness of that concernment , thereby to induce thee unto their serious consideration . it were well indeed that these great , sacred , and mysterious truths , might without contention or controversies about them , be left unto the faith of believers as proposed in the scripture , with that explanation of them which in the ordinary ministry and dispensation of the gospel is necessary and required . certainly these tremendous mysteries , are not by us willingly to be exposed , or prostituted to the cavils of every perverse querist , and disputer ; those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; whose pretended wisdom , indeed ignorance , darkness and folly , god hath designed to confound and destroy in them and by them . for my part , i can assure thee , reader , i have no mind to contend and dispute about these things which i humbly adore and believe as they are revealed . it is the importunity of adversaries , in their attempts to draw and seduce the souls of men from the truth and simplicity of the gospel in these great fundamentals of it , that alone can justifie any to debate upon , or eristically to handle these awful mysteries . this renders it our duty , and that indispensibly , in as much as we are required to contend earnestly for the faith once delivered unto the saints . but yet also when this necessity is imposed on us , we are by no means discharged from that humble reverence of mind , wherewith we ought alwayes to be conversant about them ; nor from that regard unto the way and manner of their revelation in the scripture , which may preserve us from all unnecessary intermixture of litigious or exotick phrases and expressions , in their assertion and declaration . i know our adversaries would upon the matter decry any thing peculiarly mysterious in these things ; although they are frequently , and emphatically in the scriptures affirmed so to be . but whilest they deny the mysteries of the things themselves , which are such as every may become the glorious being and wisdom of god , they are forced to a●sign such an aenigmatical sense unto the words , expressions and propositions wherein they are revealed and declared in the scripture , as to turn almost the whole gospel into an allegory , wherein nothing is properly expressed , but in some kind of allusion unto what is so elsewhere ; which irrational way of proceeding , leaving nothing certain in what is or may be expressed by word or writing , is covered over with a pretence of right reason , which utterly refuseth to be so employed . these things the reader will find afterwards made manifest , so far as the nature of this brief discourse will bear . and i shall only desire these few things of him that intends its perusal . first , that he would not look on the subject here treated of , as the matter of an ordinary controversie in religion . — neque enim hic levia aut ludicra petuntur praemia ; lectoris de vita animaeque salute certatur ; they are things which immediately and directly in themselves concern the eternal salvation of the souls of men ; and their consideration ought alwayes to be attended with a due sense of their weight and importance . secondly , let him bring with him a due reverence of the majesty and infinite , incomprehensible nature of god , as that which is not to be prostituted to the captious and sophistical scanning of men of corrupt minds , but to be humbly adored according to the revelation that he hath made of himself . thirdly , that he be willing to submit his soul and conscience , to the plain and obvious sense of scripture propositions and testimonies , without seeking out evasions and pretenses for unbelief . these requests i cannot but judge equal , and fear not the success , where they are sincerely complyed withall . i have only to add ; that in handling the doctrine of the satisfaction of christ , i have proceeded on that principle , which as it is fully confirmed in the scripture , so it hath constantly been maintained and adhered unto by the most of those , who with judgement and success have managed these controversies against the socinians . and this is that the essential holiness of god , with his justice or righteousness , as the supream governour of all , did indispensibly require that sin should not absolutely go unpunished ; and that it should do so , stands in a repugnancy to those holy properties of his nature . this i say , hath been alwayes constantly maintained by far the greatest number of them , who have throughly understood the controversie in this matter , and have successfully engaged in it . and as their arguments for their assertion , are plainly unanswerable , so the neglect of abiding by it , is causelesly to forego one of the most fundamental and invincille principles in our cause . he who first laboured in the defence of the doctrine of the satisfaction of christ , after socinus had formed his imaginations about the salvation that he wrought , and began to dispute about it , was covetus , a learned man , who laid the foundation of his whole disputation in the justice of god , necessarily requiring and indispensibly the punishment of sin . and indeed the state of the controversie as it is laid down by socinus , in his book de jesu christo servatore , which is an answer to this covetus , is genuine , and that which ought not to be receded from , as having been the direct ground of all the controversial writings on that subject , which have since been published in europe . and it is in these words laid down by socinus himself . communis & orthodoxa ( ut asseris ) sententia est , iesum christum ideo servatorem nostrum esse , quia divinae justiciae per quam peccatores damnari merebamur , pro peccatis nostris plene satisfecerit ; quae satisfactio per fidem imputatur nobis ex dono dei credentibus . this he ascribes to covet . the common and orthodox judgement is , that jesus christ is therefore our saviour , because he hath satisfied the justice of god , by which we being sinners deserved to be condemned , for all our sins . in opposition whereunto he thus expresseth his own opinion . ego vero censeo & orthodoxam sententiam esse arbitror , iesum christum ideo servatorem nostrum esse , quia salutis aeternae viam nobis annuntiaverit , confirmaverit , & in sua ipsius persona , cum vitae exemplo , tum ex mortuis resurgendo , manifeste ostenderit , vitamque aeternam nobis ei fidem habentibus ipse daturus sit . divinae autem justitiae , per quam peccatores damnari meremur , pro peccatis nostris neque illum satisfecisse , neque ut satisfaceret , opus fuisse arbitror . i judge and suppose it to be the orthodox opinion , that jesus christ is therefore our saviour , because he hath declared unto us the way of eternal salvation , and confirmed it in his own person ; manifestly shewing it , both by the example of his life , and by rising from the dead ; and in that he will give eternal life unto us believing in him . and i affirm that he neither made satisfaction to the justice of god , whereby we deserved to be damned for our sins , nor was there any need that he should so do . this is the true state of the question ; and the principal subtilty of crellius , the great defender of this part of the doctrine of socinus , in his book of the causes of the death of christ , and the defence of this book de iesu christo servatore , consists in speaking almost the same words with those whom he doth oppose , but still intending the same things with socinus himself : this opinion as was said of socinus , covetus opposed and everted on the principle before mentioned . the same truth was confirmed also by zarnovitius who first wrote against socinus his book ; as also by otto casmannus who engaged in the same work ; and by abraham salinarius . vpon the same foundation do proceed , paraeus , piscator , lubbertus , lucius , camero , voetius , amiraldus , placaeus , rivetus , walaeus , thysius , altingius , maresius , essenius , arnoldus , turretinus , baxter , with many others ; the lutherans , who have managed these controversies , as tarnovius , meisnerus , calovius , stegmannus , martinius , franzius , with all others of their , way , have constantly maintained the same great fundamental principle of this doctrine of the satisfaction of christ ; and it hath well , and solidly been of late asserted among our selves on the same foundation . and as many of these authors do expresly blame some of the schoolmen , as aquinas , durandus , biel , tataretus , for granting a possibility of pardon without satisfaction , as opening a way to the socinian error in this matter ; so also they fear not to affirm , that the foregoing of this principle of gods vindictive justice indispensibly requiring the punishment of sin , doth not only weaken the cause of the truth , but indeed leave it indefensible . however i suppose , men ought to be wary how they censure the authors mentioned , as such who expose the cause they undertook to defend , unto contempt ; for greater , more able , and learned defenders , this truth hath not as yet found , nor doth stand in need of . j. o. the preface . the disciples of our lord jesus christ , having made that great confession of him , in distinction and opposition unto them who accounted him only as a prophet , thou art christ the son of the living god , mat. . , , . he doth on the occasion thereof , give out unto them that great charter of the churches stability and continuance ; vpon this rock i will build my church , and the gates of hell shall not prevail against it , v. . he is himself the rock upon which his church is built ; as god is called the rock of his people , on the account of his eternal power and immutability , deut. . , , . isa. . . and himself the spiritual rock which gave out supplies of mercy and assistance to the people in the wilderness , cor. . . the relation of the professing church unto this rock , consists in the faith of this confession , that he is christ the son of the living god. this our lord jesus christ hath promised to secure against all attempts ; yet so as plainly to declare , that there should be great and severe opposition made thereunto . for whereas the prevalency of the gates of hell in an enmity unto this confession is denyed , a great and vigorous attempt to prevail therein is no less certainly foretold ; neither hath it otherwise fallen out . in all ages from the first solemn foundation of the church of the new testament , it hath one way or other been fiercely attempted by the gates of hell. for some time after the resurrection of christ from the dead , the principal endeavours of satan , and men acting under him , or acted by him , were pointed against the very foundation of the church , as laid in the expression before mentioned . almost all the errours and heresies wherewith for three or four centuries of years it was perplexed , were principally against the person of christ himself , and consequently the nature and being of the holy and blessed trinity . but being disappointed in his design herein , through the watchful care of the lord christ over his promise ; in the following ages , satan turned his craft and violence against sundry parts of the superstructure ; and by the assistance of the papacy cast them into confusion , nothing as it were remaining firm , stable , and in order , but only this one confession , which in a particular manner the lord christ hath taken upon himself to secure . in these latter ages of the world , the power and care of jesus christ reviving towards his church in the reformation of it , even the ruined heaps of its building have been again reduced into some tolerable order and beauty . the old enemy of its peace and welfare falling hereby under a disappointment , and finding his travail and labour for many generations in a great part frustrate , he is returned again to his old work of attacqueing the foundation it self ; as he is unweary and restless , and can be quiet neither conquerour nor conquered ; nor will be so , until he is bound and cast into the lake that burneth with fire . for no sooner had the reformation of religion firmed it self in some of the europaean provinces , but immediately , in a proportion of distance not unanswerable unto what fell out from the first foundation of the church , sundry persons by the instigation of satan attempted the disturbance and ruine of it , by the very same errours and heresies about the trinity , the person of christ , and his offices , the person of the holy ghost and his grace , wherewith its first trouble and ruine was endeavoured . and hereof we have of late an instance given among our selves ; and that so notoriously known , through a mixture of imprudence and impudence in the managers of it , that a very brief reflection upon it will suffice unto our present design . it was alwaies supposed , and known to some , that there are sundry persons in this nation , who having been themselves seduced into socinianism , did make it their business under various pretences to draw others into a compliance with them in the same way and perswasion . neither hath this for sundry years been so secretly carryed , but that the design of it hath variously discovered it self by overt acts of conferences , disputations , and publishing of books ; which last way of late hath been sedulously pursued . unto these three is now a visible accession made , by that sort of people whom men will call quakers , from their deportment at the first erection of their way , long since deserted by them ; until by some new revolutions of opinions , they cast themselves under a more proper denomination . that there is a conjunction issued between both these sorts of men , in an opposition to the holy trinity , with the person and grace of christ , the pamphlets of late published by the one and the other do sufficiently evince . for however they may seem in sundry things as yet to look divers waies , yet like sampson's foxes , they are knit together by the tayle of consent in these fire-brand opinions , and joyntly endeavour to consume the standing corn of the church of god. and their joynt management of their business of late , hath been as though it were their design , to give as great a vogue and report to their opinions , as by any waies they are able . hence besides their attempts to be proclaiming their opinions under various pretences , in all assemblies whereunto they may intrude themselves , as they know without trouble , they are exceedingly sedulous in scattering and giving away , yea imposing gratis , and as to some ingratiis , their small books which they publish , upon all sorts of persons promiscuously , as they have advantage so to do . by this means their opinions being of late become the talk and discourse of the common sort of christians , and the exercise of many , amongst whom are not a few , that on sundry accounts , which i shall not mention , may possibly be exposed unto disadvantage and prejudice thereby , it hath been thought meet by some , that the sacred truths which these men oppose , should be plainly and briefly asserted and confirmed from the scripture ; that those of the meanest sort of professors , who a●e sincere and upright , exercising themselves to keep a good conscience in matters of faith and obedience to god , may have somewhat in a readiness , both to guide them in their further enquiry into the truth , as also to confirm their faith in what they have already received , when at any time it is shaken or opposed by the cunning sleights of men that lye in wait to deceive . and this comprizeth the design of the ensuing discourse . it may possibly be judged needless by some , as it was in its first proposal by him by whom it is wri●●●● , and that because this matter at present is by an especial providence cast on other hands , who both have , and doubtless , as occasion shall require , will well acquit themselves in the defence of the truths opposed . not to give any other account of the reasons of this small undertaking , it may suffice , that in publico discrimine omnis homo miles est . every mans concernment lying in a common danger , it is free for every one to manage it as he thinks best , and is able , so it be without prejudice to the whole , or the particular concerns of others . if a city be on fire , whose bucket that brings water to quench it ought to be refused ? the attempt to cast fire into the city of god , by the opinions mentioned , is open and plain , and a timely stop being to be put unto it , the more hands are orderly employed in its quenching , the more speedy and secure is the effect like to be . now , because the assertors of the opinions mentioned do seem to set out themselves to be some great ones , above the ordinary rate of men , as having found out , and being able publickly to maintain such things , as never would have entred into the minds of others to have thought on , or conceived ; and also that they seem with many to be thought worthy of their consideration because they now are new , and such as they have not been acquainted withall ; i shall in this prefatory entrance , briefly manifest that those who have amongst us undertaken the management of these opinions , have brought nothing new unto them , but either a little contemptible sophistry and caption of words on the one hand , or futulous , affected , unintelligible expressions on the other ; the opinions themselves being no other ; but such as the church of god having been opposed by , and troubled with from the beginning , hath prevailed against , and triumphed over in all generations . and were it not that confidence is the only relief which engaged impotency adheres unto , and expects supplies from , i should greatly admire that those amongst us who have undertaken an inforcement of these old exploded errours , whose weakness doth so openly discover and proclaim it self in all their endeavours , should judge themselves competent to give a new spirit of life to the dead carkass of these rotten heresies , which the faith of the saints in all ages hath triumphed over ; and which truth and learning have under the care and watchfulness of christ , so often baffled out of the world . the jews in the time of our saviours converse on the earth , being fallen greatly from the faith and worship of their forefathers , and ready to sink into their last and utmost apostacy from god , seem amongst many other truths , to have much lost that of the doctrine of the holy trinity , and of the person of the messiah . it was indeed suited in the dispensation of god , unto the work that the lord jesus had to fulfill in the world , that before his passion and resurrection , the knowledge of his divine nature as unto his individual person , should be concealed from the most of men . for this cause , although he was in the form of god , and thought it no robbery to be equal with god , yet he made himself of no reputation , by taking on him the form of a servant , and made in the likeness of men , that being found in the fashion of a man , he might be obedient unto death , phil. . , , . whereby his divine glory was veiled for a season , until he was declared to be the son of god with power , according unto the spirit of holiness , by the resurrection from the dead , rom. . . and then was glorified with that glory which he had with the father before the world was , john . . and as this dispensation was needful unto the accomplishment of the whole work which as our m●diator he had undertaken , so in particular , he who was in himself the lord of hosts , a sanctuary to them that feared him , became hereby , a stone of stumbling , and a rock of offence to both the houses of israel , for a gin and for a snare to the inhabitants of jerusalem , isa. . , . see luke . . rom. . . pet. . . isa. . . but yet notwithstanding , as occasions required , suitably unto his own holy ends and designs , he forbare not to give plain and open testimony to his own divine nature and eternal pre-existence unto his incarnation . and this was it , which of all other things most provoked the carnal jews with whom he had to do . for having , as was said , lost the doctrine of the trinity and person of the messiah in a great measure , when ever he asserted his deity , they were immediately enraged and endeavoured to destroy him . so was it plainly , john. . , , . saith he , your father abraham rejoyced to see my day , and he saw it and was glad ; then said the jews unto him , thou art n●t yet fifty years old , and hast thou seen abraham ? jesus said unto them , verily i say unto you , before abraham was i am : then took they up stones to cast at him . so also , john . , , , . i and my father are one : then the jews took up stones again to stone him ; jesus answered them , many good works have i shewed you from my father , for which of those works do you stone me ? the jews answered him saying , for a good work we stone thee not , but for blasphemy , and because that thou being a man makest thy self god. they understood well enough the meaning of those words , i and my father are one ; namely , that they were a plain assertion of his being god. this caused their rage . and this the jews all abide by to this day ; namely , that he declared himself to be god , and therefore they slew him . whereas therefore the first discovery of a plurality of persons in the divine essence consists in the revelation of the divine nature and personality of the son , this being opposed , persecuted , and blasphemed by these jews , they may be justly looked upon and esteemed as the first assertors of that misbelief , which now some seek again so earnestly to promote . the jews persecuted the lord christ , because he being a man , declared himself also to be god ; and others are ready to revile and reproach them , who believe and teach what he declared . after the resurrection and ascension of the lord jesus , all things being filled with tokens , evidences and effects of his divine nature and power , rom. . . the church that began to be gathered in his name , and according to his doctrine , being by his especial institution to be initiated into the express profession of the doctrine of the holy trinity , as being to be baptized in the name of the father , and the son , and the holy ghost , which confession comprizeth the whole of the truth contended for , and by the indispensible placing of it at the first entrance into all obedience unto him , is made the doctrinal foundation of the church , it continued for a season in the quiet and undisturbed possession of this sacred treasure . the first who gave disquietment unto the disciples of christ by perverting the doctrine of the trinity was simon magus , with his followers ; an account of whose monstrous figments , and unintelligible imaginations , with their coincidence with what some men dream in these latter daies , shall elsewhere be given . nor shall i need here to mention the colluvies of gnosticks , valentinians , marcionites and manichees , the foundation of all whose abominations lay in their mis-apprehensions of the being of god , their unbelief of the trinity and person of christ , as do those of some others also . in especial there was one cerinthus , who was more active than others in his opposition to the doctrine of the person of christ , and therein of the holy trinity . to put a stop unto his abominations , all authors agree that john writing his gospel , prefixed unto it that plain declaration of the eternal deity of christ which it is prefaced withall . and the story is well attested by irenaeus , eusebius , and others , from polycarpus who was his disciple , that this cerinthus coming into the place where the apostle was , he left it , adding as a reason of his departure , lest the building through the just judgement of god should fall upon them . and it was of the holy , wise providence of god , to suffer some impious persons to oppose this doctrine before the death of that apostle , that he might by infallible inspiration farther reveal , manifest and declare it to the establishment of the church in future ages . for what can farther be desired to satisfie the minds of men , who in any sense own the lord jesus christ , and the scriptures , than that this controversie about the trinity and person of christ ( for they stand and fall together ) should be so eminently and expresly determined , as it were immediately from heaven . but he , with whom we have to deal in this matter , neither ever did , nor ever will , nor can acquiesce or rest in the divine determination of any thing which he hath stirred up strife and controversie about . for as cerinthus and the ebionites persisted in the heresie of the jews , who would have slain our saviour for bearing witness to his own deity , notwithstanding the evidence of that testimony , and the right apprehension which the jews had of his mind therein ; so he excited others to engage and persist in their opposition to the truth , notwithstanding this second particular determination of it from heaven , for their confutation or confusion . for after the more weak and confused oppositions made unto it by theodotus coriarius , artemon , and some others , at length a stout champion appears visibly and expresly engaged against these fundamentals of our faith . this was paulus sa nosatenus bishop of the church of antioch about the year . a man of most intolerable pride , passion , and folly ; the greatest that hath left a name upon ecclesiastical records . this man openly and avowedly denyed the doctrine of the trinity , and the deity of christ in an especial manner . for although he endeavoured for a while , to cloud his impious sentiments in ambiguous expressions , as others also have done , ( euseb. lib. . cap. . ) yet being pressed by the professors of the truth , and supposing his party was somewhat confirmed , he plainly defended his heresie , and was cast out of the church wherein he presided . some sixty years after , photinus bishop of syrmium , with a pretence of more sobriety in life and conversation , undertook the management of the same design , with the same success . what ensued afterwards among the churches of god in this matter , is of too large and diffused a nature to be here reported . these instances i have fixed on , only to intimate unto persons whose condition or occasions afford them not ability or leisure of themselves , to enquire into the memorials of times past amongst the professors of the gospel of christ , that these oppositions which are made at present amongst us unto these fundamental truths , and derived immediately from the late renewed inforcement of them made by faustus socinus and his followers , are nothing but old baffled attempts of satan , against the rock of the church and the building thereon , in the confession of the son of the living god. now , as all men who have ought of a due reverence of god or his truth remaining with them , cannot but be wary how they give the least admittance to such opinions as have from the beginning been witnessed against , and condemned by christ himself , his apostles and all that followed them in their faith and waies in all generations ; so others whose hearts may tremble for the danger they apprehend which these sacred truths may be in , of being corrupted or defamed , by the present opposition against them , may know that it is no other , but what the church and faith of professors hath already been exercised with , and through the power of him that enables them have constantly triumphed over . and for my part , i look upon it as a blessed effect of the holy wise providence of god , that those who have long harboured these abominations of denying the holy trinity , the person and satisfaction of christ in their minds , but yet have sheltered themselves from common observation under the shades of dark obscure and uncouth expressions , with many other specious pretences , should be given up to joyn themselves with such persons , and to profess a community of perswasion with them in those opinions , as have rendred themselves infamous from the first foundation of christianity , and wherein they will assuredly meet with the same success as those have done , who have gone before them . for the other head of opposition made by these persons unto the truth in reference unto the satisfaction of christ , and the imputation of his righteousness thereon unto our justification , i have not much to say as to the time past . in general , the doctrine wherein they boast , being first brought forth in a rude mishapen manner by the pelagian hereticks , was afterwards improved by one abailardus a sophistical scholar in france ; but owes its principal form and poison unto the endeavours of faustus socinus , & those who have followed him in his subtle attempt to corrupt the whole doctrine of the gospel . of these m●n , are those amongst us who at this day so busily dispute and write about the trinity , the deity of christ , and his satisfaction , the followers and disciples . and it is much more from their masters who were some of them men learned , diligent , and subtle , than from themselves that they are judged to be of any great consideration . for i can truly say , that upon the sedate examination of all that i could ever yet hear , or get a sight of , either spoken or written by them , that is any amongst us ; i never yet observed an undertaking of so great importance managed with a greater evidence of incompetency and inability , to give any tolerable countenance unto it . if any of them shall for the future attempt to give any new countenance or props to their tottering errours , it will doubtless be attended unto , by some of those many , who cannot but know that it is incumbent on them , to contend earnestly for the faith once delivered unto the saints . this present brief endeavour is only to assist and direct those , who are less exercised in the waies of managing controversies in religion , that they may have a brief comprehension of the truths opposed , with the firm foundations whereon they are built , and have in a readiness to shield their faith , both against the fiery darts of satan , and secure their minds against the cunning sleights of men who lye in wait to deceive . and wherein this discourse seems in any thing to be too brief , or concise , the author is not to be blamed ; who was confined unto these strait bounds , by those whose requests injoyned him this service . the doctrine of the holy trinity explained and vindicated . the doctrine of the blessed trinity may be considered two wayes . first , in respect unto the revelation and proposal of it in the scripture , to direct us unto the author , object , and end of our faith , in our worship and obedience . secondly , as it is farther declared and explained , in terms , expressions , and propositions , educed from the original revelation of it , suited thereunto , and meet to direct and keep the mind from undue apprehensions of the things it believes ; and to declare them unto farther edification . in the first way , it consists meerly in the propositions wherein the revelation of god is expressed in the scripture ; and in this regard two things are required of us . first , to understand the terms of the propositions , as they are enunciations of truth ; and secondly , to believe the things taught , revealed , and declared in them . in the first instance , no more , i say , is required of us , but that we assent unto the assertions and testimonies of god concerning himself , according to their natural and genuine sence , as he will be known , believed in , feared and worshipped by us ; as he is our creator , lord , and rewarder ; and that because he himself hath by his revelation , not only warranted us so to do , but also made it our duty necessary and indispensible . now the sum of this revelation in this matter is , that god is one ; that this one god , is father , son and holy ghost ; that the father is the father of the son ; and the son , the son of the father ; and the holy ghost , the spirit of the father and the son ; and that in respect of this their mutual relation , they are distinct from each other . this is the substance of the doctrine of the trinity as to the first direct concernment of faith therein . the first intention of the scripture in the revelation of god towards us is , as was said , that we might fear him , believe , worship , obey him , and live unto him , as god. that we may do this in a due manner , and worship the only true god , and not adore the false imaginations of our own minds , it declares , as was said , that this god is one , the father , son , and holy ghost ; that the father is this one god , and therefore is to be believed in , worshipped , obeyed , lived unto , and in all things considered by us as the first cause , soveraign lord , and last end of all : that the son , is the one true god , and therefore is to be believed in , worshipped , obeyed , lived unto , and in all things considered by us as the first cause , soveraign lord , and last end of all . and so also of the holy ghost . this is the whole of faiths concernment in this matter , as it respects the direct revelation of god made by himself in the scripture , and the first proper general end thereof let this be clearly confirmed by direct and positive divine testimonies containing the declaration and revelation of god concerning himself , and faith is secured as to all its concerns . for it hath both its proper formal object , and is sufficiently enabled to be directive of divine worship and obedience . the explication of this doctrine unto edification suitable unto the revelation mentioned , is of another consideration . and two things are incumbent on us to take care of therein . first that what is affirmed and taught , do directly tend unto the ends of the revelation it self , by informing and inlightning of the mind in the knowledge of the mysterie of it , so far as in this life we are by divine assistance capable to comprehend it ; that is , that faith may be increased , strengthned and confirmed against temptations and oppositions of satan , and men of corrupt minds ; and that we may be distinctly directed unto , and encouraged in the obedience unto , and worship of god that are required of us . secondly , that nothing be affirmed or taught herein , that may beget , or occasion any undue apprehensions concerning god , or our obedience unto him , with respect unto the best , highest , securest revelations , that we have of him and our duty . these things being done and secured , the end of the declaration of this doctrine concerning god is attained . in the declaration then of this doctrine unto the edification of the church , there is contained a farther explanation of the things before asserted , as proposed directly , and in themselves as the object of our faith , namely , how god is one , in respect of his nature , substance , essence , godhead , or divine● being . how being father , son , and holy ghost , he subsisteth in these three distinct persons , or hypost●sies : and what are their mutual respects to each other , by which as their peculiar properties giving them the manner of their subsistence , they are distinguished one from another ; with sundry other things of the like necessary consequence unto the revelation mentioned . and herein as in the application of all other divine truths and mysteries whatever , yea , of all moral commanded duties , use is to be made of such words and expressions as it may be are not literally and formally contained in the scripture ; but only are unto our conceptions and apprehensions expository of what is so contained . and to deny the liberty , yea , the necessity hereof , is to deny all interpretation of the scripture , all endeavours to express the sense of the words of it , unto the understandings of one another ; which is in a word to render the scripture it self altogether useless . for if it be unlawful for me to speak or write what i conceive to be the sense of the words of the scripture , and the nature of the thing signified and expressed by them , it is unlawful for me also to think or conceive in my mind what is the sense of the words or nature of the things ; which to say , is to make brutes of our selves , and to frustrate the whole design of god in giving unto us the great priviledge of his word . wherefore in the declaration of the doctrine of the trinity , we may lawfully , nay we must necessarily , make use of other words , phrases and expressions that what are literally and syllabically contained in the scriptures , but teach no other things . moreover whatever is so revealed in the scripture , is no less true and divine as to whatever necessarily followeth thereon , than it is , as unto that which is principally revealed and directly expressed . for how far soever the lines be drawn and extended , from truth nothing can follow and ensue but what is true also ; and that in the same kind of truth , with that which it is derived and deduced from . for if the principal assertion be a truth of divine revelation , so is also whatever is included therein , and which may be rightly from thence collected . hence it follows , that when the scripture revealeth the father , son , and holy ghost , to be one god , seeing it necessarily and unavoidably follows thereon that they are one in essence , wherein alone it is possible they can be one ; and three in their distinct subsistences , wherein alone it is possible they can be three : this is no less of divine revelation , than the first principle from whence these things follow . these being the respects which the doctrine of the trinity falls under , the necessary method of 〈◊〉 and reason in the beheving and declar●ing of it , is plain and evident . . the revelation 〈◊〉 it is to be asserted and vindicated , as it 〈◊〉 proposed to be believed for the ends mentioned . now this is , as was declared , that there is one god , that this god , is father , son , and holy ghost , and so , that the father is god , so is the son , so is the holy ghost . this being received and admitted by faith , the explication of it is , ( . ) to be insisted on , and not taken into consideration untill the other be admitted . and herein lyes the preposterous course of those who fallaciously and captiously go about to oppose this sacred truth . they will alwayes begin their opposition , not unto the revelation of it , but unto the explanation of it which is used only for farther edification . their disputes and cavils shall be against the trinity , essence , substance , persons , personality , respects , properties of the divine persons , with the modes of expressing these things , whilst the plain scriptural revelation of the things themselves from whence they are but explanatory deductions , is not spoken to , nor admitted unto confirmation . by this means have they entangled many weak unstable souls , who when they have met with things too high , hard and difficult for them , ( which in divine mysteries they may quickly do ) in the explication of this doctrine , have suffered themselves to be taken off from a due consideration of the full and plain revelation of the thing it self in scripture ; until their temptations being made strong , and their darkness increased , it was too late for them to return unto it ; as bringing along with them the cavils wherewith they were prepossessed rather than that faith and obedience which is required . but yet all this while these explanations so excepted against , are indeed not of any original consideration in this matter . let the direct express revelations of the doctrine be firmed , they will follow of themselves , nor will be excepted against by those who believe and receive it . let that be rejected , and they will fall of themselves , and never be contended for by those who did make use of them . but of these things we shall treat again afterwards . this therefore is the way , the only way that we rationally can , and that which in duty we ought to proceed in , and by , for the asserting and confirming of the doctrine of the holy trinity under consideration ; namely , that we produce divine revelations , or testimonies , wherein faith may safely rest and acquiesce , that god is one ; that this one god , is father , son , and holy ghost ; so that the father is god ; so also is the son , and the holy ghost likewise , and as such are to be believed in , obeyed , worshipped , acknowledged as the first cause , and last end of all , our lord and reward . if this be not admitted , if somewhat of it ▪ be not particularly denyed , we need not , we have no warrant or ground , to proceed any farther , or at all to discourse about the unity of the divine essence , or the distinction of persons . we have not therefore any original contest in this matter with any , but such as deny either god to be one , or the father to be god , or the son to be god , or the holy ghost so to be . if any deny either of these in particular , we are ready to confirm it by sufficient testimonies of scripture , or clear and undeniable divine revelation . when this is evinced and vindicated , we shall , willingly proceed to manifest that the explications used of this doctrine unto the edification of the church are according to truth ; and such as necessarily are required by the nature of the things themselves . and this gives us the method of the small ensuing discourse , with the reasons of it . the first thing which we affirm to be delivered unto us by divine revelation as the object o● ou● faith is , that god is one . i know that this may be uncontroulably evidenced by the ●ight of reason it self , unto as good and quiet an assurance as the mind of man is capable of in any of its apprehensions whatever . but i speak of it now , as it is confirmed unto us by divine revelation . how this assertion , of one god , respects the nature , essence , or divine being of god , shall be declared afterwards . at present it is enough to represent the testimonies that he is one , only one . and because we have no difference with our adversaries distinctly about this matter , i shall only name some few of them , deut. . . hear o israel , the lord our god is one lord. a most pregnant testimony ; and yet notwithstanding , as i shall elsewhere manifest , the trinity it self , in that one divine essence is here asserted , isa. . , . thus saith the lord , the king of israel , and his redeemer , the lord of hosts , i am the first , and i am the last , and besides me there is no god ; is there a god besides me ? yea there is no god , i know not any ; in which also we may manifest that a plurality of persons is included and expressed . and although there be no more absolute and sacred truth than this , that god is one ; yet it may be evinced , that it is no where mentioned in the scripture , but that either in the words themselves , or the context of the place , a plurality of persons in that one sence is intimated . secondly , it is proposed as the object of our faith , that the father is god. and herein as is pretended there is also an agreement , between us , and those who oppose the doctrine of the trinity . but there is a mistake in this matter . their hypothesis as they call it , or indeed presumptuous errour , casts all the conceptions that are given us concerning god in the scripture , into disorder and confusion . for the father , as he whom we worship , is often called so , only with reference unto his son ; as the son is so , with reference to the father . he is the only begotten of the father , john . . but now , is this son had no praeexistence in his divine nature before he was born of the virgin , there was no god the father seventeen hundred years ago , because there was no son. and on this ground did the marcionites of old , plainly deny the father whom under the new testament we worship , to be the god of the old testament , who made the world and was wo●shipped from the foundation of it . for it seems to follow , that he whom we worship being the father , and on this supposition that the son had no praexistence unto his incarnation , he was not the father under the old testament , he is some other from him that was so revealed : i know the folly of that inference ; yet how on this opinion of the sole existence of the son in time , men can prove the father to be god , let others determine . he who abideth in the doctrine of christ , he hath both the father and the son , but whosoever transgresseth and abideth not in the doctrine of christ , he hath not god , john . whoever denyes christ the son , as the son , that is the eternal son of god , he loses the father also , and the true god ; he hath not god. for that god which is not the father , and which ever was , and was not the father , is not the true god. hence many of the fathers , even of the first writers of the church , were forced unto great pains in the confirmation of this truth , that the father of jesus christ was he who made the world , gave the law , spake by the prophets , and was the author of the old testament ; and that against men who professed themselves to be christians . and this bruitish apprehension of theirs , arose from no other principle but this , that the son had only a temporal existence , and was not the eternal son of god. but that i may not in this brief discourse digress unto other controversies than what lyes directly before us , and seeing the adversaries of the truth we contend for , do , in words at least , grant that the father of our lord jesus christ is the true god , or the only true god , i shall not further shew the inconsistency of their hypothesis with this confession ; but take it for granted , that to us there is one god the father , cor. . . see john . . so that he who is not the father , who was not so from eternity , whose paternity is not equally coexistent unto his deity , is no god unto us . thirdly , it is asserted and believed by the church that jesus christ is god ; the eternal son of god ; that is , he is proposed , declared and revealed unto us in the scripture , to be god , that is to be served , worshipped , believed in , obeyed as god , upon the account of his own divine excellencies . and whereas we believe and know that he was man , that he was born , lived , and dyed as a man , it is declared that he is god also ; and that as god , he did preexist in the form of god before his incarnation , which was effected by voluntary actings of his own ; which could not be without a preexistence in another nature . this is proposed unto us to be believed upon divine testimony , and by divine revelation . and the sole enquiry in this matter is , whether this be proposed in the scripture as an object of faith , and that which is indispensibly necessary for us to believe . let us then nakedly attend unto what the scripture asserts in this matter , and that in the order of the books of it in some particular instances which at present occurr to mind ; as these that follow , psalm . . thy throne o god is for ever and ever , applyed unto christ , h●b . . . but unto thy son he saith , thy throne o god is for ever and ever . psalm . , , . the chariots of god are twenty thousand , even thousands of angels , the lord is among them as in sinai in the holy place ; thou hast ascended on high , thou hast lead captivity captive , thou hast received gifts for men , yea , for the rebellious also , that the lord god may dwell among them , applyed unto the son , ephes. . . wherefore he saith , when he ascended up on high , he led captivity captive , and gave gifts unto men. now that he ascended , what is it but that be also descended first into the lower parts of the earth ; he that descended is the same also that ascended up far above all heavens , that he might fill all things . psalm . . the lord said unto my lord , sit thou at my right hand ; applyed unto christ by himself , mat. . . psalm . , , . of old th●u hast laid the foundation of the earth and the heavens are the work of thy hands ; they shall perish but thou shalt endure , yea , all of them shall wax old like a garment , as a vesture shalt thou change them , and they shall be changed , but thou art the same , and thy years shall have no end . declared by the apostle to be meant of the son , heb. . . prov. . . to the . the lord possest me in the beginning of his wayes ; before his works of old : i was set up from everlasting , in the beginning or ever the earth was , when there were no depths , i was brought forth when there were no fountains abounding with waters , before the mountains were setled , before the hills was i brought forth ; while as yet he had not made the earth , nor the fields , nor the highest part of the dust of the world ; when he prepared the heavens i was there ; when he set a compass upon the face of the earth , when he established the clouds above ; and the fountains of the deep ; when he gave to the sea his decree that the waters should not pass his commandment ; when he appointed the foundations of the earth ; then i was by him as one brought up with him , and i was daily his delight , rejoycing alwayes before him ; rejoycing in the habitable parts of his earth , and my delights were with the sons of men. isa. . , , . i saw also the lord sitting upon a throne , high and lifted up and his train filled the temple ; above it stood the seraphims , each one had six wings , with twain he covered his face , with twain he covered his feet , and with twain he did flye : and one cryed unto another and said , holy , holy , holy is the lord of hosts , the whole earth is full of his glory . applyed unto the son , john . , . isa . , . sanctifie the lord of hosts himself , and let him be your dread ; let him be your fear , and he shall be for a sanctuary , but for a stone of stumbling , and for a rock of offence to both the houses of israel , for a gin and for a snare to the inhabitants of jerusalem , applyed unto the son , luk. . . rom. . . pet. . . isa. . . for unto us a child is born , unto us a son is given , and the government shall be upon his shoulders ; and his name shall be called wonderful , counsellor , the mighty god , the everlasting father , the prince of peace ; of the increase of his government and peace there shall be no end . jer. . , . behold the day is come saith the lord that i will raise unto david a righteous branch , and this is his name whereby he shall be called , jehovah our righteousness . hos. . , , . he took his brother by the heel in the womb , and by his strength he had power with god ; yea , he had power over the angel and prevailed , he wept and made supplications unto him ; he found him in bethel , and there he spake with us , even the lord god of hosts , the lord is his memorial . zach. . , . for thus saith the lord of hosts , after the glory hath he sent me unto the nations which spoiled ye , and ye shall know that the lord of hosts hath sent me. mat. . . thou art christ the son of the living god. luk. . . the holy ghost shall come upon thee , the power of the most high shall overshaddew thee , therefore also shall that holy thing which shall be born of thee , be called the son of god. john . , , . in the beginning was the word , and the word was with god , and the word was god. the same was in the beginning with god ; all things were made by him ; and without him was not any thing made that was made . ver. . and we beheld his glory , the glory as of the only begotten of the father . john . . and no man hath ascended up to heaven , but he that ▪ came down from heaven , even the son of man which is in heaven . john . , , . then said the jews unto him , thou art not fifty years old , and hast thou seen abraham ? jesus saith unto them , verily , i say unto you , before abraham was , i am . john . . i and my father are one . john . . and now o father glorifie thou me with thine own self , with the glory which i had with thee before the world was . john . . and thomas answered and said unto him , my lord and my god. acts . . feed the church of god which he hath purchased with his own blood . rom . , . concerning his son jesus our lord , which was made of the ●eed of david according to the flesh , and declared to be the son of god with power , according to the spirit of holiness , by the resurrection from the dead . rom. . . of whom as concerning the flesh christ came ; who is over all , god blessed for ever . amen . rom. . , , . for we shall all stand before the judgement seat of christ ; as it is written , as i live , saith the lord , every knee shall bow to me , and every tongue shall confess to god. so then every one of us , shall give an account of himself to god. cor. . . and one lord jesus , by whom are all things , and we by him . cor. . . neither let us also tempt christ as some of them also tempted , and were destroyed of serpents ; compared with , numb . . . phil. . , . let this mind be in you which was also in christ jesus ; who being in the form of god , thought it not robbery to be equal with god. col. . , , . who is the image of the invisible god , the first born of every creature ; for by him were all things created , that are in heaven , and that are in earth , visible and invisible , whether they be thrones , or dominions , or principalities , or powers , all things were created by him and for him , and he is before all things , and by him all things consist . tim. . . without controversie great is the mysterie of godliness , god was manifested in the flesh . tit. . . looking for that blessed hope , and the glorious appearance of the great god and our saviour jesus christ , who gave himself for us . hebrewes the first throughout . chap. . . for every house is builded by some man , but he that built all things is god. pet. . . searching what , or what manner of time the spirit of christ which was in them did signifie . chap. . , . but christ also hath once suffered for sinners , being put to death in the flesh , but quickned by the spirit ; by which also he went and preached unto the spirits in prison which sometimes were disobedient , when once the long suffering of god waited in the dayes of noah . john . . hereby we perceive the love of god , because he laid down his life for us . chap. . . and we are in him that is true , even in his son jesus christ , this is the true god and eternal life . rev. . . i am alpha , and omega , the beginning and the ending , saith the lord , which is , and which was , and which is to come , the almighty . ver. . i am alpha and omega , the first and the last , and what thou seest , write in a book : and i turned to see the voice that spake with me ; and being turned , i saw seven golden candlesticks , and in the midst of the seven candlesticks , one like unto the son of man. ver. . and when i saw him , i fell at his feet as dead ; and he laid his right hand upon me , saying unto me , fear not , i am the first and the last . chap. . . i am he which searcheth the reins and hearts , and will give unto every one of you according to your works . these are some of the places wherein the truth under consideration is revealed and declared ; some of the divine testimonies whereby it is confirmed , and established ; which i have not at present enquired after , but suddenly repeated as they came to mind . many more of the like nuture and importance may be added unto them ; and shall be so as occasion doth require . let now any one who owns the scripture to be the word of god , to contain an infallible revelation of the things proposed in it to be believed , and who hath any conscience exercised towards god for the receiving and submitting unto what he declares and reveals , take a view of these testimonies , and consider whether they do not sufficiently propose this object of our faith . shall a few poor trifling sophisms , whose terms are scarcely understood , by the most that amongst us make use of them , according as they have found them framed by others , be thought meet to be set up in opposition unto these multiplyed testimonies of the holy ghost , and to cast the truth confirmed by them down from its credit and reputation in the consciences of men . for my part , i do not see in any thing , but that the testimonies given to the godhead of christ , the eternal son of god , are every way as clear and unquestionable , as those are , which testifie to the being of god , or that there is any god at all . were men acquainted with the scriptures as they ought to be , and as the most , considering the means and advantages they have had , might have been , did they ponder and believe on what they 〈◊〉 , or had any tenderness in their consciences as to that reverence , obedience , and subjection of soul , which god requires unto his word , it were utterly impossible that their faith in this matter should ever in the least be shaken , by a few lewd sophisms , or loud clamours of men destitute of the truth , and of the spirit of it . that we may now improve these testimonies unto the end under design , as the nature of this brief discourse will bear , i shall first remove the general answers which the socinians give unto them ; and then manifest farther , how incontrolable they are , by giving an instance in the frivolous exceptions of the same persons to one of them in particular . and we are ready , god assisting , to maintain , that there is not any one of them , which doth not give a sufficient ground for faith to rest on in this matter concerning the deity of christ ; and that against all the socinians in the world . they say therefore commonly , that we prove not by these testimonies what is by them denyed . for they acknowledge christ to be god , and that because he is exalted unto that glory and authority that all creatures are put into subjection unto him ; and all both men and angels are commanded to worship and adore him . so that he is god by office , though he be not god by nature . he is god , but he is not the most high god. and this last expression they have almost continually in their mouths . he is not the most high god. and commonly with great contempt and scorn they are ready to reproach them who have solidly confirmed the doctrine of the deity of christ , as ignorant of the state of controversie , in that they have not proved him to be the most high god , in subordination unto whom , they acknowledge christ to be god , and that he ought to be worshipped with divine and religious worship . but there cannot be any thing more empty and vain than these pretences . and besides they accumulate in them , their former errors , with the addition of new ones . for , first , the name of the most high god , is first ascribed unto god in gen. . , , . denoting his soveraignty and dominion . now , as other attributes of god , it is not distinctive of the subject , but only desscriptive of it . so are all other excellencies of the nature of god. it doth not intimate that there are other gods , only he is the most high , or one over them all , but only that the true god , is most high , that is indued with soveraign power , dominion and authority over all . to say then , that christ indeed is god , but not the most high god , is all one as to say he is god , but not the most holy god , or not the true god. and so they have brought their christ into the number of false gods , whilst they deny the true christ who in his divine nature , is over all god blessed for ever , rom. . . a phrase of speech , perfectly expressing this attribute , of the most high god. secondly , this answer is suited only unto those testimonies which express the name of god with a corre●ponding power and authority unto that name . for in reference unto these alone can it be pleaded with any pretence of reason , that he is a god by office ; though that also be done very futilously and impertinently . but most of the testimonies produc●d , speak directly unto his divine excel●encies , and properties , which belong unto his nature necessarily and absolutely . that he is eternal , omnipotent , immense , omniscient , infinitely wise , and that he is , and worketh and produceth effects suitable unto all these properties , and such as nothing but they can enable him for , is abundantly proved by the foregoing testimonies . now all these concern a divine nature , a natural essence , a godhead , and not such power or authority as a man may be exalted unto . yea , the ascribing any of them to such a one , implyes the highest contradiction expressible . thirdly , this god in authority and office , and not by nature , that should be the object of divine worship , is a new abomination . for they are divine , essential excellencies that are the formal reason and object of worship religious and divine . and to ascribe it unto any one , that is not god by nature , is idolatry . by makeing therefore their christ such a god as they describe , they bring him under the severe commination of the true god , jer. . . the gods that have not made the heavens and the earth , even they shall perish from the earth , and from under these heavens . that christ they worship , they say is a god ; but they deny that he is that god that made the heavens and the earth : and so leave him exposed to the threatnings of him , who will accomplish it to the uttermost . some other general exceptions sometimes they make use of , which the reader may free himself from the entanglement of , if he do but heed these ensuing rules . x. distinction of persons , ( of which afterwards ) it being in an infinite substance , doth no way prove a difference of essence between the father and the son. where there fore christ as the son , is said to be another from the father , or god , spoken personally of the father , it argues not in the least that he is not partaker of the same nature with him . that in one essence , there can be but one person , may be true where the substance is finite and lim●ted , but hath no place in that which is infinite . . distinction and inequality in respect of office in christ , doth not in the least take away his equality and sameness with the father , in respect of nature and essence , phil. . , . a son , of the same nature with his father , and therein equal to him , may in office be his inferiour , his subject . thirdly , the advancement and exaltation of christ as mediator to any dignity whatever , upon , or in reference to the work of our redemption and salvation , is not at all inconsistent with the essential honour , dignity , and worth which he hath in himself as god blessed for ever . though he humbled himself and was exalted in office , yet in nature he was one and the same , he changed not . fourthly , the scriptures asserting the humanity of christ with the concerments thereof , as his birth , life , and death , do no more thereby deny his deity , than by asserting his deity with the essential properties thereof , they deny his humanity . fifthly , god working in and by christ as he was mediator , denotes the fathers soveraign appointment of the things mentioned to be done , not his immediate efficiency in the doing of the things themselves . these rules are proposed a little before their due place in the method which we pursue . but i thought meet to interpose them here , as containing a sufficient ground for the resolution and answering of all the sophisms and objections which the adversaries use in this cause . from the cloud of witnesses before produced , every one where of is singly sufficient to evert the socinian infidelity ; i shall in one of them give an infiance both of the clearness of the evidence , and the weakness of the exceptions which are wont to put in against them as was promised . and this is , john . , , . in the beginning was the word , and the word was with god , and the word was god , the same was in the beginning with god. all things were made by him , and without him was not any thing made that was made . by the word , here , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on what account soever he be so called , either as being the eternal word and wisdom of the father , or as the great revealer of the will of god unto us , jesus christ the son of god is intended . this is on all hands acknowledged , and the context will admit of no haesitation about it . for of this word , it is said , that he came into the world , v. . was rejected by his own , v. . was made flesh and dwelt amongst us whose glory was the glory of the only begotten son of the father , v. . called expresly jesus christ , v. . the only begotten son of the father , v. . the subject then treated of is here agreed upon . and it is no less evident that it is the design of the apostle to declare both who , and what he was of whom he treateth . here then , if any where , we may learn what we are to believe concerning the person of christ ; which also we may certainly do , if our minds are not perverted through prejudice , whereby the god of this world doth blind the minds of them which believe not , lest the light of the glorious gospel of christ who is the image of god , should shine unto them , cor. . . of this word then , this son of god it is affirmed that he was in the beginning . and this word if it doth not absolutely and formally express eternity , yet it doth a preexistence unto the whole creation which amounts to the same . for nothing can preexist unto all creatures but in the nature of god which is eternal ; unless we shall suppose a creature before the creation of any . but what is meant by this expression , the scripture doth elsewhere declare . prov. . . i was set up from everlasting before the beginning , or ever the earth was , john . . glorifie thou me with thine own self , with the glory which i had with thee before the world was . both which places as they explain this phrase , so also do they undeniably testifie unto the eternal pre-existence of christ the son of god. and in this case we prevail against our adversaries , if we prove any pre-existence of christ unto his incarnation , which as they absolutely deny , so to grant it , would overthrow their whole heresie in this matter . and therefore they know that the testimony of our saviour concerning himself , if understood in a proper intelligible sense , is perfectly destructive of their pretensions . john . . before abraham was , i am . for although there be no proper sense in the words but a gross ●quivocation , if the existence of christ before abraham was born be not asserted in them , seeing he spake in answer to that objection of the jews , that he was n●t yet fifty years old , and so could not have seen abraham , nor abraham him ; and the jews that were present understood well enough that he asserted a divine preexistence unto his being born so long ago , as that hereon , after their manner , they took up stones to stone him , as supposing him to have blasphemed in asserting his deity as others now do in the denying of it ; yet they seeing how fatal this prae-existence , though not here absolutely asserted to be eternal , would be to their cause , they contend that the meaning of the words , is , that christ was to be the light of the world before abraham was made the father of many nations . an interpretation so absurd and sottish , as never any man not infatuated by the god of this world could once admit and give countenance unto . but in the beginning , as absolutely used , is the same with from everlasting , as it is expounded , prov. . . and denoteth an eternal existence , which is here affirmed of the word the son of god. but let the word beginning , be restrained unto the subject matter treated of which is the creation of all things , and the praeexistence of christ in his divine nature unto the creation of all things is plainly revealed and inevitably asserted . and indeed , not only the word , but the discourse of these verses , doth plainly relate unto , and is expository of the first verse in the bible , gen. . . in the beginning god created heaven and earth . there it is asserted that in the beginning god created all things , here , that the word was in the beginning and made all things . this then is the least that we have obtained from this first word of our testimony ; namely , that the word or son of god had a personal praeexistence unto the whole creation . in what nature this must be , let these men of reason satisfie themselves , who know that creator and creatures , take up the whole nature of beings ; one of them he must be ; and it may be well supposed that he was not a creature before the creation of any . but , secondly , where , or with whom , was this word in the beginning ? it was saith the holy ghost , with god. there being no creature then existing , he could be no where but with god ; that is , the father as it is expressed in one of the testimonies before going , prov. . . the lord possest me in the beginning of his wayes before his works of old ; ver . . then was i by him as one brought up with him , and i was daily his delight , rejoycing alwayes before him ; that is , in the beginning , this word or wisdom of god was with god. and this is the same , which our lord jesus asserts concerning himself , john . . and no man , saith he , hath ascended up to heaven , but he that came down from heaven , even the son of man which is in heaven . and so in other places . he affirms his being in heaven , that is , with god , at the same time when he was in the earth ; whereby he declares the immensity of his nature , and the distinction of his person ; and his coming down from heaven before he was incarnate on the earth , declaring his preexistence ; by both manifesting the meaning of this expression , that in the beginning he was with god. but hereunto they have invented a notable evasion . for although they know not well what to make of the last clause of the words , that say , then he was in heaven when he spake on earth ; the son of man which is in heaven , answerable to the description of gods immensity , do not i fill heaven and earth saith the lord , jer. . . but say , that he was there , by heavenly meditation as another man may be ; yet they give a very clear answer to what must of necess●●y be included in his descending from heaven , namely his preexistence to his incarnation . for they tell us , that before his publick ministry , he was in his humane nature , ( which is all they allow unto him ) taken up into heaven , and there taught the gospel ; as the great impostor mahomet pretended he was taught his alcoran ; if you ask them , who told them so , they cannot tell ; but th●y can tell when it was ; namely , when he was led by the spirit into the wilderness for forty days after his baptism . but yet this instance is subject to another her misadventure ; in that one of the e●angelists plainly affirms that he was those forty dayes in the wilderness with the wild beasts , mark . . and so surely not in heaven in the same nature by his bodily presence with god and his holy angels . and let me add this by the way that the interpretation of this place , joh. . . to be mentioned after wards ; and those of the two places before mentioned , john . . chap. . . faustus socin●s learned out of his uncle laelius papers as he confesseth , and doth more than intimate that he believed he had them as it were by revelation ; and it may be so ; they are indeed so forced , absurd , and irrational , that no man could ever fix upon them by any reasonable investigation . but the author of this revelation , if we may judge of the parent by the child , could be no other but the spirit of error and darkness . i suppose therefore that notwithstanding these exceptions , christians will believe , that in the beginning the word was with god ; that is , that the son was with the father , as is frequently elsewhere declared . but who was this word ? saith the apostle , he was god. he was so with god , that is the father , as that he himself was god also . god , in that the notion of god , which both nature , and the scripture doth represent . not a god by office , one exalted to that dignity , ( which cannot well be pretended before the creation of the world ) but as thomas confessed him , our lord and our god , john . . or as paul expresses it ; over all god blessed for ever ; or the most high god , which these men love to deny . let not the infidelity of men excited by the craft and malice of satan s●ek for blind occasions , and this matter is determined ; if the word and testimony of god be able to umpire a difference amongst the children of men . here is the sum of our creed in this matter ; in the beginning the word was god ; and so continues unto eternity ; being alpha and om●ga , the first and the last , the lord god almighty . and to shew that he was so god in the beginning , as that he was distinct , one , in some thing from god the father , by whom afterwards he was sent into the world , he adds , ver . . the same was in the beginning with god. father also to evince what he hath asserted , and revealed for us to believe , the holy ghost adds , both as a firm declaration of his eternal deity ; and also his immediate care of the world ( which how he variously exercised both in a way of providence , and grace , he afterwards declares ) verse . all things were made by him . he was so in the beginning , before all things , as that he made them all . and that it may not be supposed , that the all that he is said to make , or create , was to be limited unto any certain sort of things , he adds , that without him nothing was made that was made ; which gives the first assertion an absolute universality as to its subject . and this he farther describes , v. . he was in the world , and the world was made by him . the world that was made , hath an usual distribution in the scripture , into the heavens and the earth , and all things contained in them ; as acts . . lord thou art god which hast made heaven and earth and the sea , and all that in them is ; that is the world , the making whereof is expresly assigned unto the son , heb. . . thou lord in the beginning , hast laid the foundation of the earth , and the heavens are the works of thine hands . and the apostle paul to secure our understandings in this matter , instanceth in the most noble parts of the creation , and which if any might seem to be excepted from being made by him , col. . . for by him were all things created that are in heaven , and that are in earth visible and invisible , whether they be thrones , or dominions , or principalities , or powers , all things were created by him and for him . the socinians say indeed , that he made angels to be thrones and principalities ; that is , he gave them their order , but not their being ; which is expresly contrary to the words of the text ; so that a man knows not well what to say to these persons , who at their pleasure cast off the authority of god in his word : by him were all things created , that are in heaven , and that are in earth . what now can be required to secure our faith in this matter ? in what words possible , could a divine revelation of the eternal power and godhead of the son of god , be made more plain and clear unto the sons of men ? or how could the truth of any thing more evidently be represented unto their minds ? if we understand not the mind of god , and intention of the holy ghost in this matter , we may utterly despair ever to come to an acquaintance with any thing that god reveals unto us ; or indeed with any thing else that is expressed , or is to be expressed by words . it is directly said that the word , that is christ , as is acknowledged by all , was with god ; distinct from him , and was god , one with him ; that he was so in the begining , before the creation ; that he made all things , the world , all things in heaven and in earth ; and if he be not god , who is ? the summ is , all the waies whereby we may know god , are his name , his properties , and his works . but they are all here ascribed by the holy ghost to the son , to the word ; and he therefore is god , or we know neither who , nor what god is . but say the socinians , these things are quite otherwise , and the words have another sense in them than you imagine . what is it i pray ? we bring none to them , we impose no sense upon them ; we strain not any word in them , from , besides , or beyond its native , genuine signification , its constant application in the scripture , and common use amongst men . what then is this latent sense that is intended , and is discoverable only by themselves ? let us hear them coyning and 〈◊〉 this sense of theirs . first , they say that by in the begining , is not meant of the beginning of all things , or the creation of them ; but the beginning of the preaching of the gospel . but why so i pray ? where ever these words are else used in the scripture , they denote the beginning of all things , or eternity absolutely , or an existence preceding their creation . in the beginning god created heaven and earth , gen. . . i was set up from everlasting from the begining ere ever the earth was , prov. . . thou lord in the beginning hast laid the foundations of the earth , heb. . . and besides , these words are never used absolutely any where for the beginning of the gospel . there is mention made indeed of the beginning of the gospel of jesus christ , mark . . which is referred to the preaching of john baptist. but in the beginning absolutely , is never so used or applied . and they must meet with men of no small inclination unto them , who will upon their desire in a matter of so great importance , forego the sense of words , which is natural and proper , fixed by its constant use in the scripture , when applyed in the same kind ; for that which is forced , and strained , and not once exemplified in the whole book of god. but the words they say are to be restrained to the subject matter treated of . well , what is that subject matter ? the new creation by the preaching of the gospel . but this is plainly false ; nor will the words allow any such sense ; nor the context : nor is any thing offered to give evidence unto this corrupt perverting of the words , unless it be a farther perverting of other testimonies , no less clear than this . for what is according to this interpretation the meaning of those words , in the beginning was the word ? that is , when john baptist preached , and said , this is the lamb of god , which was signally the beginning of the gospel , then he was . that is , he was when he was , no doubt of it . and is not this a notable way of interpreting of scripture , which these great pretenders to a dictatorship in reason , indeed hucksters in sophistry , do make use of ? but to go on with them in this supposition ; how was he then with god , the word was with god. that is , say they , he was then known only to god , before john baptist preached him in the begining . but what shall compell us to admit of this uncouth sense and exposition . he was with god , that is , he was known to god alone . what is their singular herein , concerning how many things may the same be affirmed ? besides , it is absolutely false . he was known to the angel gabriel who came to his mother with the message of his incarnation , luke . . he was known to the two angels which appeared to the shepherds upon his birth , luke . to all the heavenly host assembled to give praise and glory to god on the account of his nativity , as those who came to worship him , and to pay him the homage due unto him , luke . , , . he was known to his mother , the blessed virgin ; and to joseph ; and zachariah ; and to elizabeth ; to simeon and anna , to john baptist ; and probably to many more to whom simeon and anna spake of him , luke . . so that the sense pretended to be wrung out and extorted from these words , against their proper meaning and intendment , is indeed false and frivolous , and belongs not at all unto them . but let this pass . what shall we say to the next words , and the word was god. give us leave without disturbance from you , but to believe this expression which comprizeth a revelation of god proposed to us on purpose that we should believe it , and there will be , as was said , an end of this difference and debate . yea , but say they , these words have another sense also . strange i they seem to be so plain and positive , that it is impossible any other sense should be fixed on them , but only this , that the word was in the beginning , and was god , and therefore is so still , unless he who is once god can cease so to be . but the meaning is ; that afterwards , god exalted him and made him god , as to rule , authority and power . this making of him god , is an expression very offensive to the ears of all sober christians , and was therefore before exploded . and these things here , as all other figments , hang together like a rope of sands . in the beginning of the gospel he was god , before any knew him but only god. that is , after he had preached the gospel , and dyed , and rose again , and was exalted at the right hand of god , he was made god , and that not properly , which is absolutely impossible , but in an improper sense . how prove they then this perverse non-sense to be the sense of these plain words . they say it must needs be so . let them believe them who are willing to perish with them . thus far then we have their sense ; in the beginning , that is , about sixteen or seventeen hundred years ago ; the word , that is , the humane nature of christ before it was made flesh , which it was in its being ; was with god ; that is , known to god alone ; and in the beginning , that is afterwards , not in the beginning , was made god ; which is the summ of their exposition of this place . but what shall we say , to what is affirmed concerning his making of all things , so as that without him , that is , without his making of it , nothing was made that was made ; especially seeing that these all things are expresly said to be the world , vers . . and all things therein contained , even in heaven and earth , col. . . an ordinary man would think that they should now be taken hold of , and that there is no way of escape left unto them . but they have it in a readiness . by the all things here are intended all things of the gospel , the preaching of it , the sending of the apostles to preach it , and to declare the will of god ; and by the world , is intended the world to come , or the new state of things under the gospel . this is the substance of what is pleaded by the greatest masters amongst them in this matter , and they are not ashamed thus to plead . and the reader in this instance may easily discern what a desperate cause they are engaged in , and how bold and desperate they are in the management of it . for , first , the words are a plain illustration of the divine nature of the word , by his divine power and works , as the very series of them declares . he was god , and he made all things ; for he that made all things is god , heb. . . secondly , there is no one word spoken concerning the gospel , nor the preaching of it , nor any effects of that preaching , which the apostle expresly insists upon and declares afterwards , verse . and so onwards . thirdly , the making of all things here ascribed unto the word , was done in the beginning . but that making of all things which they intend , in erecting the church by the preaching of the vvord , was not done in the beginning , but afterwards ; most of it as themselves confess , after the ascension of christ into heaven . fourthly , in this gloss what is the meaning of all things ? only some things say the socinians . vvhat is the meaning of were made ? that is , were mended ? by him that is the apostles principally preaching the gospel ; and this in the beginning ; after it was past ; for so they say expresly that the principal things here intended , were effected by the apostles afterwards . i think since the beginning , place it when you will the beginning of the world , or the beginning of the gospel , there was never such an exposition of the word ; of god or man contended for . fifthly , it is said he made the world , and he came into it ; namely , the world which he made and the world , or the inhabitants of it , knew him not . but the vvorld they intend did know him ; or the church knew him , and acknowledged him to be the son of god. for that was the foundation that it was built upon . i have instanced directly in this only testimony to give the reader a pledge of the full confirmation which may be given unto this great fundamental truth , by a due improvement of those other testimonies , or distinct revelations which speak no less expresly to the same purpose . and of them there is not any one , but we are ready to vindicate it , if called thereunto , from the exceptions of these men ; which how bold and sophistical they are , we may in these now considered , also learn and know . it appeareth then that there is a full sufficient revelation made in the scripture of the eternal deity of the son of god ; and that he is so , as is the father also . more particular testimonies i shall not at present insist upon , referring the full discussion and vindication of these truths , to another season . we are therefore in the next place to manifest that the same , or the like testimony , is given unto the deity of the holy spirit ; that is , that he is revealed and declared in the scripture , as the object of our faith , worship , and obedience on the account , and for the r●ason of those divine excelleneies which are the sole reason of our yielding religious worship unto any , or expecting from any the reward that is promised unto us , or to be brought by them to the end for which we are . and herein , lyes as was shewed , the concernment of faith . when that knows what it is to believe as on divine revelation , and is enabled thereby to regulate the soul in its present obedience and future expectation , seeing it is its ▪ nature to work by love and hope , there it rests . now this is done to the utmost satisfaction in the revelation that is made of the divine existence , divine excellencies , and divine operations of the spirit as shall be briefly manifested . but before we proceed , we may in our way observe a great congruency of success in those who have denyed the deity of the son , and those who have denyed that of the holy spirit . for as to the son , after some men began once to dis-believe the revelation concerning him , and would not acknowledge him to be god and man in one person , they could never settle nor agree , either what , or who he was , or who was his father , or why he was the son. some said he was a phantasm or appearance ; and that he had no real subsistence in this world , and that all that was done by him was an appearance , he himself being they know not what elsewhere . that proud beast paulus sam●satenus , whose flagitious life , contended for a preheminence in wickedness with his prodigious heresies , was one of the first after the jews , that positively contended for his being a man and no more , who was followed by photinus and some others . the arians perceiving the folly of this opinion , with the odium of it amongst all that bare the name of christians , and that they had as good deny the whole scripture as not grant unto him a preexistence in a divine nature antecedent to his incarnation , they framed a new deity which god should make before the world , in all things like to himself , but not the same with him in essence and substance ; but to be so like him , that by the writings of some of them , ye can scarce know one from the other ; and that this was the son of god also who was afterwards incarnate . others in the mean time had more monstrous imaginations ; some that he was an angel , some that he was the sun , some that he was the soul of the world , some the light within men . departing from their proper rest , so have they hovered about , and so have they continued to do , until this day . in the same manner it is come to pass with them who have denyed the deity of the holy ghost . they could never find where to stand or abide ; but one hath cryed up one thing , another another . at first they observed that such things were every where ascribed unto him in the scripture , as uncontroulably evidenced him to be an intelligent voluntary agent . this they found so plain and evident , that they could not deny , but that he was a person or an intelligent subsistence . wherefore seeing they were resolved not to assent unto the revelation of his being god , they made him a created spirit , chief and above all others . but still whatever else he were , he was only a creature . and this course some of late also have steered . the socinians on the other hand , observing that such things are assigned and ascribed unto him , as that if they acknowledge him to be a person , or a substance , they must upon necessity admit him to be god , though they seemed not at first at all agreed what to think or say concerning him positively , yet they all coneurred peremptorily in denying his personality . hereon , some of them said he was the gospel , which others of them have confuted ; some that he was christ. neither could they agree whether there was one holy ghost or more ; whether the spirit of god and the good spirit of god , and the holy spirit , be the same or no. in general now they conclude that he is vis dei , or virtus dei , or efficacia dei ; no substance , but a quality that may be considered either as being in god , and then they say it is the spirit of god ; or as sanctifying , and conforming men unto god , and then they say , it is the holy ghost . whether these things do answer the revelation made in the scripture concerning the eternal spirit of god , will be immediately manifested . our quakers , who have for a long season hovered up and down like a swarm of flies with a confused noise and humming , begin now to settle in the opinions lately by them declared for . but what their thoughts will fall into be , concerning the holy ghost , when they shall be contented to speak intelligibly , and according to the usage of other men , or the pattern of scripture , the great rule of speaking or treating about spiritual things , i know not ; and am uncertain whether they do so themselves or no. whether he may be the light within them , or an infallible afflatus is uncertain . in the mean time , what is revealed unto us in the scripture to be believed concerning the holy ghost , his deity , and personality , may be seen in the ensuing testimonies . the summ of this revelation is , that the holy spirit is an eternally divine existing substance , the author of divine operations , and the object of divine and religious worship ; that is , over all god blessed for ever ; as the ensuing testimonies evince . gen . . the spirit of god moved upon the face of the waters . psalm . . by the word of the lord were the heavens made , and all the host of them by the spirit of his mouth . job . . by his spirit he hath garnished the heavens . job . . the spirit of god hath made me . psalm . . thou sendest forth thy spirit ; they are created . mat. . . baptizing them in the name of the father , and of the son , and of the holy ghost . acts . . that scripture must needs have been fulfilled which the holy ghost by the mouth of david spake . acts . . peter said to ananias , why hath satan filled thy heart to lye to the holy ghost ? vers. . thou hast not lyed unto men but unto god. acts . , . well spake the holy ghost by esaias the prophet unto our fathers , saying , go unto this people and say — cor. . . know ye not that ye are the temple of god , and that the spirit of god dwelleth in you . cor. . . all these worketh that one and self-same spirit , dividing to every man as he will , . . and there are deversities of operations , but it is the same god which worketh all in all . cor. . . the grace of the lord jesus christ , and the love of god , and the communion of the holy ghost be with you all . acts . . take heed to the flock over which the holy ghost hath made you overseers . matth. . . all manner of sin and blasphemy shall be forgiven unto men , but the blasphemy against the holy ghost shall not be forgiven unto men . psal. . . whither shall i go from thy spirit ? john . . but the comforte● which is the holy ghost , whom the father will send in my name , he shall teach you all things . luke . . the holy ghost shall teach you in the same hour what you ought to say . acts . . and as they ministred to the lord and fasted ; the holy ghost said , separate me barnabas and saul for the work whereunto i have called them . vers. . so they being sent forth by the holy ghost , departed into , &c. pet. . . for the prophecy came not in old time by the will of men , but holy men of god spake as they were moved by the holy ghost . it is evident upon the first consideration , that there is not any thing which we believe concerning the holy ghost , but that it is plainly revealed and declared in these testimonies . he is directly affirmed to be , and is called god , acts . , . which the socinians will not say is by vertue of an exaltation unto an office or authority , as they say of the son ; that he is an intelligent voluntary divine agent ; he knoweth , he worketh as he will , which things if in their frequent repetition , they are not sufficient to evince an intelligent agent , a personal subsistence , that hath being , life and will , we must confess that the scripture was written on purpose to lead us into mistakes and misapprehensions of what we are under penalty of eternal ruine rightly to apprehend and believe . it declareth also , that he is the author and worker of all sorts of divine operations requiring immensity , omnipotency , omnisciency , and all other divine excellencies unto their working and effecting . moreover , it is revealed , that he is peculiarly to be believed in ; and may peculiarly be sinned against ; the great author of all grace in believers , and order in the church . this is the summ of what we believe of what is revealed in the scripture concerning the holy ghost . as in the consideration of the preceding head , we vindicated one testimony in particular from the exceptions of the adversaries of the truth , so on this we may briefly summ up the evidence that is given us in the testimonies before produced , that the reader may the more easily understand their intendment , and what in particular , they bear witnesse unto . the summ is , that the holy ghost is a divine distinct person , and neither meerly the power or vertue of god , nor any created spirit whatever . this plainly appears from what is revealed concerning him . for he who is placed in the same series or order with other divine persons , without the least note of difference or distinction from them , as to an interest in personality , who hath the names proper to a divine person only , and is frequently and directly called by them , who also hath personal properties , and is the voluntary author of personal divine operations , and the proper obj●ct of divine worship , he is a distinct divine person . and if these things be not a sufficient evidence and demonstration of a divine intelligent substance , i shall , as was said before , despair to understand any thing that is expressed and declared by words . but now thus it is with the holy ghost according to the revelation made concerning him in the scripture . for , first , he is placed in the same rank and order without any note of difference or distinction as to a distinct interest in the divine nature , that is , as we shall see , personality , with other divine persons , matth. . . baptizing them in the name of the father , and the son , and of the holy ghost , john . . there be three that bear witness in heaven , the father , the son , and the spirit , and these three are one , cor. . , , , . no man can say the lord jesus christ is the lord , but by the holy ghost ; now there are diversities of gifts , but the same spirit , and there are differences of administrations , but the same lord ; and there are diversities of operations , but it is the same god which worketh all in all . neither doth a denyal of his divine being and distinct existence leave any tolerable sense unto these expressions . for read the words of the first place from the mind of the socinians , and see what is it can be gathered from them . baptizing them , in the name of the father , and of the son , and of the vertue or efficacy of the father . can any thing be more absonant from faith and reason , than this absurd expression ? and yet is it the direct sense , if it be any , that these men put upon the words . to joyn a quality with acknowledged persons , and that in such things and cases , as wherein they are proposed under a personal consideration , is a strange kind of mysterie . and the like may be manifested concerning the other places . secondly , he also hath the names proper to a divine person only . for he is expresly called god , acts . he who is termed the holy ghost , ver . . and the spirit of the lord , verse . is called also god , ver . . now this is the name of a divine person on one account or other . the socinians would not allow christ to be called god , were he not a divine person , though not by nature , yet by ●ffice and authority . and i suppose , they will not find out an office for the holy ghost whereunto he might be exalted on the account whereof he might become god , seeing this would acknowledge him to be a person which they deny . so he is called the comforter , john . . a personal appellation this is also ; and because he is the comforter of all gods people , it can be the name of none but a divine person . in the 〈…〉 it is frequently 〈…〉 come , that he shall , and will do such and such things , all of them declaring him to be a person . thirdly , he hath personal properties assigned unto him , as a will , cor. . . he divideth to every man severally as he will ; and understanding , cor. . . the spirit searcheth all things , yea , the deep things of god. as also all the actings that are ascribed unto him are all of them such , as undeniably affirm personal properties in their principle and agent . for , fourthly , he is the voluntary author of divine operations . he of old cherished the creation , gen. . . the spirit of god moved upon the face of the waters . he formed and garnished the heavens . he inspired , acted and spake , in and by the prophets , acts . , . well spake the holy ghost by isaiah the prophet unto our fathers , pet. . . the prophecy came not in old time by the will of man , but holy men of god spake as they were moved by the holy ghost . he regenerateth , enlightneth , sanctifieth , comforteth , instructeth , leadeth , guideth , all the disciples of christ , as the scriptures every where testifie . now all these are personal operations , and cannot with any pretence of sobriety or consistency with reason be constantly and uniformly assigned unto a quality or vertue . he is , as the father and son , god with the properties of omniscience and omnipotency , of life , understanding and will ; and by these properties , works , acts , and produceth effects according to wisdom , choice , and power . fifthly , the same regard is had to him in faith , worship , and obedience , as unto the other persons of the father and son. for our being baptized into his name , is our solemn engagement to believe in him , to yield obedience to him , and to worship him , as it puts the same obligation upon us to the father and the son. so also in reference unto the worship of the church . he commands that the ministers of it be separated unto himself , acts . . the holy ghost said , separate me barnabas and saul for the work whereunto i have called them . ver. . so they being sent forth by the holy ghost departed , which is comprehensive of all the religious worship of the church . and on the same account is he sinned against , as acts . , , . for there is the same reason of sin and obedience . against whom a man may sin formally and ultimately , him he is bound to obey , worship , and believe in . and this can be no quality , but god himself . for what may be the sense of this expression : thou hast lyed to the efficacy of god in his operations ; or how can we be formally obliged unto obedience to a quality . there must then an antecedent obligation unto faith , trust , and religious obedience be supposed as the ground of rendring a person capable of being guilty of sin towards wards any . for sin is but a ●ailure in faith , obedience or worship . these therefore are due unto the holy ghost ; or a man could not sin against him so signally and fatally as some are said to do , in the foregoing testimonies . i say therefore unto this part of our cause , as unto the other , that unless we will cast off all reverence of god , and in a king of atheism , which as i suppose the prevailing wickedness of this age hath not yet arrived unto , say that the scriptures were written on purpose to deceive us , and to lead us into mistakes about , and misapprehensions of what it proposeth unto us , we must acknowledge the holy ghost to be a substance , a person , god ; yet distinct from the father and the son. for to tell us , that he will come unto us , that he will be our comforter , that he will teach us , lead us , guide us , that he spake of old , in and by the prophets , that they were moved by him , acted by him , that he searcheth the deep things of god , works as he will , that he appointeth to himself ministers in the church ; in a word , to declare in places innumerable , what he hath done , what he doth , what he will do , what he sayes , and speaks , how he acts , and proceeds , what his will is , and to warn us , that we grieve him not , sin not against him , with things innumerable of the like nature , and all this while to oblige us to believe that he is not a person , an helper , a comforter , a searcher , a willer , but a quality in some especial operations of god , or his power and vertue in them , were to distract men , not to instruct them , and leave them no certain conclusion but this , that there is nothing certain in the whole book of god. and of no other tendency are these and the like imaginations of our adversaries in this matter . but let us briefly consider what is objected in general unto the truth we have confirmed . first , they say , the holy spirit is said to be given , to be sent , to be bestowed on men , and to be promised unto them ; and therefore it cannot be that he should be god ; for how can any of these things be spoken of god. i answer , as these expressions do not prove him to be god , nor did ever any produce them to that purpose , yet they undeniably prove him to be a person ; or an intellingent voluntary agent , concerning whom they are spoken and affirmed . for how can the power of god , or a quality as they speak , be said to be sent , to be given , to be bestowed on men ; so that these very expressions are destructive to their imaginations . secondly , he who is god equal in nature and being with the father , may be promised , sent , and given , with respect unto the holy dispensation and condescension wherein he hath undertaken the office of being our comforter and sanctifier . thirdly , the communications , distributions , impartings , divisions of the spirit , which they mention , as they respect the object of them , or those on whom they were , or are bestowed , denote only works , gifts , operations and effects of the spirit , the rule whereof is expressed , cor. . . he workeeth them in whom he will , and as he will. and whether these , and the like exceptions , taken from actings and operations , which are plainly interpreted and explained in sundry places of scripture , and evidently enough in the particular places where they are used , are sufficient to impeach the truth of the revelation before declared , all who have a due reverence of god , his word and truths , will easily understand and discern . these things being declared in the scripture concerning the father , the son , and the holy ghost , it is moreover revealed , and these three are one ; that is , one god , joyntly to be worshipped , feared , adored , believed in and obeyed , in order unto eternal life . for although this doth absolutely and necessarily follow from what is declared and hath been spoken concerning the one god , or onenes● of the derty , yet for the confirmation of our faith , and that we may not by the distinct consideration of the three be taken off from the one , it is particularly declared , that these three are one , that one , the one and same god , but whereas , as was said before , this can no otherwise be , the testimonies given thereunto are not so frequently multiplyed as they are unto those other heads of this truth , which through the craft of satan , and the pride of men , might be more lyable to exceptions . but yet they are clear , full , and distinctly sufficient for faith to acquiesce in immediately , without any other expositions , interpretations , or arguments , beyond our understanding of the naked importance of the words . such are they , of the father the son , john . . i and my father are one . father , son and spirit , joh. . . three that bare witness in heaven , father , son and spirit , and these three are one , mat. . . baptizing them in the name of the father , son , and spirit . for if those into whose name we are baptized be not one in nature , we are by our baptism engaged into the service and worship of more gods than one . for as being baptized , or sacredly initiated into , or in the name of any one doth sacramentally bind us unto a holy and religious obedience unto him , and in all things to the avowing of him as the god whose we are , and whom we serve , as here we are in the name of the father , son and spirit , so if they are not one god , the blasphemous consequence before mentioned must unavoidably be admitted ; which it also doth upon the socinian principle , who whilest of all others they seem to contend most for one god , are indeed direct polutheists , by owning others with religious respect , due to god alone , which are not so . once more ! it is revealed also , that these three are distinct among themselves by certain peculiar relative properties , if i may yet use these terms . so that they are distinct , living , divine , intelligent voluntary principles of operation or working , and that in , and by internal acts one towards another , and in acts that outwardly respect the creation and the several parts of it . now this distinction originally lyeth in this ; that the father begetteth the son , and the son is begotten of the father ; and the holy spirit proceedeth from both of them . the manner of these things , so far as they may be expressed unto our edification , shall afterwards be spoken to . at present it sufficeth for the satisfaction and confirmation of our faith , that the distinctions named are clearly revealed in the scripture , and are proposed to be its proper object in this matter . psalm . . thou art my son , this day have i begotten thee . matth. . . thou art christ , the son of the living god. joh. . . we saw his glory , the glory of the only begotten of the father . ver. . no man hath seen god at any time , the only begotten son which is in the bosome of the father he hath revealed him . john . . for as the father hath life in himself , so hath he given to the son to have life in himself . joh. . . the son of god is come , and hath given us an understanding . joh. . . but when the comforter is come , whom i will send unto you from the father even the spirit of truth which proceedeth from the father , he shall testifie of me . now as the nature of this distinction , lies in their mutual relation one to another , so it is the foundation of those distinct actings and operations , whereby the distinction it self is clearly manifested and confirmed . and these actings as was said , are either such , as where one of them is the object of anothers actings , or such as have the creature for their objects ● the first sort are testified unto , psalm . . john . . chap. . . chap. . . cor. . , . prov. . , . most of which places have been before recited . they , which thus know each other , love each other , delight in each other , must needs be distinct ; and so are they represented unto our faith . and for the other sort of actings the scripture is full of the expressions of them ; see ▪ gen. . . zachariah . . joh. . . cor. . , , . cor. . . our conclusion from the whole is ; that there is nothing more fully expressed in the scripture , than this sacred truth is ; that there is one god , father , son , and holy ghost ; which are divine , distinct , intelligent , voluntary , omnipotent principles of operation , and working , which whosoever thinks himself obliged to believe the scripture must believe ; and concerning others , in this discourse , we are not solicitous . this is that which was first proposed ; namely , to manifest what is expresly revealed in the scripture concerning god the father , son , and holy ghost ; so as that we may duly believe in him , yield obedience unto him , enjoy communion with him , walk in his love and fear , and so come at length to be blessed with him for evermore . nor doth faith for its security , establishment and direction , absolutely stand in need of any farther exposition or explanation of these things ; or the use of any terms not consecrated to the present service by the holy ghost . but whereas it may be variously assaulted by the temptations of satan , and opposed by the subtle s●phisms of men of corrupt minds ; and whereas it is the duty of the disciples of christ to grow in the knowledge of god , and our lord and saviour jesus christ , by an explicit apprehension of the things they do believe , so far as they are capable of them ; this doctrine hath in all ages of the church , been explained and taught , in and by such expressions , terms , and propositions , as farther declare what is necessarily included in it , or consequent unto it ; with an exclusion of such things , notions , and apprehensions , as are neither the one , nor the other . this i shall briefly manifest , and then vindicate the whole from some exceptions , and so close this dissertation . that god is one , was declared and proved . now this oneness can respect nothing but the nature , being , substance or essence of god. god is one in this respect . some of these words indeed are not used in the scripture . but whereas they are of the same importance and signification , and none of them include any thing of imperfection , they are properly used in the declaration of the vnity of the god-head . there is mention in the scripture of the god-head of god , rom. . . his eternal power and godhead . and of his nature , by excluding them from being objects of our worship , who are not god by nature , gal. . . now this natural godhead of god , is , his substance or essence with all the holy divine excellencies which naturally and necessarily appertain thereunto . such are eternity , immensity , omnipotency , life , infinite holiness , goodness , and the like . this one nature , substance or essence , being the nature , substance , or essence of god , as god , is the nature , essence and substance of the father , son , and spirit , one and the same absolutely in and unto each of them . for none can be god as they are revealed to be , but by vertue of this divine nature or . being . herein consists the vnity of the godhead . secondly , the distinction which the scripture reveals between father , son , and spirit is that whereby they are three ●●p●stasis , or persons , distinctly subsisting in the same divine essence or being . now a divine person , is nothing but the divine essence upon the account of an especial property , subsisting in an especial manner . as in the person of the father , there is the divine essence , and being , with its property of begetting the son , subsisting in an especial manner as the father . and because this person hath the whole divine nature , all the essential properties of that nature are in that person . the wisdom , the understanding of god , the will of god , the immensity of god , is in that person ; not as that person , but as the person is god. the like is to be said of the persons of the son and of the holy ghost . hereby each person having the understanding , the will , and power of god , becomes a distinct principle of operation ; and yet all their actings ad extra being the actings of god , they are undivided , and are all the works of one , of the self same god. and these things do not only necessarily follow , but are directly included in the revelation made concerning god , and his subsistence in the scriptures . there are indeed very many other things that are taught , and disputed , about this doctrine of the ●rinity , as the manner of the eternal genera●●on of the son , of the essence of the father ; of the procession of the holy ghost , and the difference of it from the generation of the son ; of the mutual in-being of the persons , by reason of their unity in the same substance or essence ; the nature of their personal subsistence , with respect unto the properties whereby they are mutually distinguished , all which are true and defensible against all the sophisms of the adversaries of this truth . yet because the distinct apprehension of them , and their accurate expression , is not necessary unto faith , as it is our guide and principle in and unto ▪ religious worship and obedience , they need not here be insisted on . nor are those brief explications themselves before mentioned , so proposed as to be placed immediately in the same rank or order with the original revelations before infisted on , but only are pressed as proper expressions of what is revealed to increase our light and further our edification . and although they cannot rationally be opposed or denyed , nor ever were by any , but such as deny and oppose the things themselves as revealed , yet they that do so deny or oppose them , are to be required positively in the first place to deny or disapprove the oneness of the deity , or to prove that the father , or son , or holy ghost in particular , are not god , before they be allowed to speak one word against the manner of the explication of the truth concerning them . for either they grant the revelation declared and contended for , or they do not : if they do ; let that concession be first laid down , namely , that the father , son , and spirit are one god ; and then let it be debated whether they are one in substance and three in persons , or how else the matter is to be stated . if they deny it ; it is a plain madness to dispute of the manner of any thing , and the way of expressing it , whilst the thing it self is denyed to have a being : for of that which is not , there is neither manner , property , adjunct , nor effect . let then such persons , as this sort of men are ready to attempt with their sophistry , and to amuse with cavils about persons , substances , subsistences , and the like , desire to know of them what it is that they would be at . what would they deny , what would they disapprove . is it that god is one ; or that the father is god , or the son , or the holy ghost is so . if they deny , or oppose either of these , they have testimonies and instances of divine revelation , or may have , in a readiness , to confound the devil and all his emissaries . if they will not do so , if they refuse it , then let them know , that it is most foolish and unreasonable to contend about expressions and explanations of any thing , or doctrine , about the manner , respects , or relations of any thing , untill the thing it self , or doctrine , be plainly confessed or denyed . if this they refuse , as generally they do and will , which i speak upon sufficient experience , and will not be induced to deal openly , properly and rationally , but will keep to their cavils and sophisms , about terms and expressions , all farther debate , or conference with them , may justly , and ought both conscienciously and rationally to be refused , and rejected . for these sacred mysteries of god and the gospel , are not lightly to be made the subject of mens contests and disputations . but as we dealt before in particular , so here i shall give instances of the sophistical exceptions that are used against the whole of this doctrine ; and that with respect unto some late collections , and representations of them : from whence they are taken up and used by many who seem not to understand the words , phrases and expressions themselves , which they make use of . the summ of what they say in general , is , how can these things be ? how can three be one , and one be three ? every person hath its own substance , and therefore if there be three persons , there must be three substances ; and so three gods. answ. . every person hath distinctly its own substance , for the one substance of the deity , is the substance of each person , so it is still but one . but each person hath not its own distinct substance , because the substance of them all is the same , as hath been proved . . they say , that if each person be god , then each person is infinite , and there being three persons there must be three infinites . answ. this follows not in the least ; for each person is infinite as he is god. al● divine properties , such as to be infinite is , belong not to the persons on the account of their personality , but on the account of their nature , which is one , for they are all natural properties . but they say , if each person be god , and that god subsist in three persons , then in each person there are three persons or gods. answ. the collusion of this sophism consists in that expression , be god ; and that god ; in the first place , the nature of god is intended ; in the latter a singular person . place the words intelligibly and they are thus ; if each person be god , and the nature of god subsists in three persons , then in each person there are three persons ; and then the folly of it will be evident . but they farther infer ; that if we deny the persons to be infinite , then an infinite being hath a finite mode of subsisting , and so i know not what supposition they make hence ; that seeing there are not three infinites , then the father , son , and spirit are three finites that make up an infinite . the pitiful weakness of this cavil is open to all : for finite and infinite are properties and adjuncts of beings , and not of the manner of the subsistence of any thing . the nature of each person is infinite , and so is each person , because of that nature . of the manner of their subsistence , fini●e and infinite cannot be predicated or spoken , no farther than to say , an infinite being doth so subsist . but you grant , say they , that the only true god is the father , and then if christ be the only true god , he is the father . answ. we say , the only true god is father , son , and holy ghost . we never say , the scripture never sayes , that the father only is the true god , whence it would follow , that he that is the true god , is the father . but we grant the father to be the only trne god : and so we 〈◊〉 is the son also . and it doth not 〈◊〉 all thence follow , that the son is 〈◊〉 father . because in saying the 〈…〉 the true god , we respect not his paternity , or his paternal relation to his son ; but his nature , essence and being . and the same we affirm concerning the other persons . and to say , that because each person is god , one person must be another , is to crave leave to disbelieve what god hath revealed , without giving any reason at all for their so doing . but this sophism being borrowed from another , namely crellius , who insisted much upon it , i shall upon his account , and not on theirs , who as far as i can apprehend , understand little of the intendment of it , remove it more fully out of the way . it is proposed by him in way of syllogism , thus , the only true god is the father ; christ is the only true god ; therefore he is the father . now this syllogism is ridiculously sophystical . for in a categorical syllogism the major proposition is not to be particular , nor equipollent to a particular . for from such a proposition , when any thing communicable to more is the subject of it , and is restrained unto one particular , nothing can be inferred in the conclusion . but such is this proposition here , the only true god is the father . it is a particular proposition ; wherein the subject is restrained unto a singular , or individual predicate , though in it self communicable to more . now the proposition being ●o made particular , the terms of the subject or predicate are supposed rec●procal ; namely , that one god , and the father , are the same ; which is false : unless it be first proved , that the name god , is communicable to no more , or no other , than is the other term of father ; which to suppose , is to begg the whole question . for the only true god , hath a larger signification than the term of father , or son. so that though the only true god be the father , yet every one who is true god , is not the father : seeing then that the name of god here , supplyes the pla●e of a species , though it be singular absolutely , as it respects the divine nature which is absolutely singular , and one , and cannot be multiplyed ; yet in respect of communication it is otherwise , it is communicated unto more , namely , to the father , son and holy ghost . and therefore if any thing be intended to be concluded from hence , the proposition must be expressed according to what the subject requires , as capable of communication or attribution to more than one , as thus ; who ever is the only true god , is the father ; which proposition these persons and their masters , shall never be able to prove . i have given in particular these strictures thus briefly , upon these empty sophisms ; partly , because they are well removed already , and partly because they are meer exscriptions out of an author not long since translated into english , unto whom an entire answer may ere long be returned . that which at present shall suffice , is to give a general answer unto all these cavills , with all of the same kind , which the men of these principles do usually insist upon . i. the things , they say , which we teach concerning the trinity , are contrary to reason ; and thereof they endeavour to give sundry instances , wherein the summ of the opposition which they make unto this truth doth consist . but first , i ask what reason is it that they intend ? it is their own , the carnal reason of men . by that they will judge of these divine mysteries . the scripture tells us indeed , that the spirit of a man w●ich is in him knows the things of a man. a mans spirit , by natural reason , may judge of natural things . but the things of god , knoweth no man but the spirit of god , cor. . . so that what we know of these things , we must receive upon the r●v●lation of the spirit of god meerly ; if the apostle may be believed . and it is given unto men to know the mysteries of the kingdom of god. to some , and not to others ; and unless it be so given them they cannot know them . in particular , none can know the father , unless the son reveal him . nor will , or doth , or can , flesh and blood reveal or understand jesus christ to be the son of the living god , unless the father reveal him , and instruct us in the truth of it , matth. . . the way to come to the acknowledgement of these things , is that described by the apostle , ephes. . , , , , , . for this cause i bow my knees unto the father of our lord jesus christ , of whom the whole family in heaven and earth is named , that he would grant ye , according to the riches of his glory , to be strengthned with might by his spirit in the inner man ; that christ may dwell in your hearts by faith ; that ye being rooted and grounded in love may be able to comprehend with all saints , &c. as also col. . . that ye might come unto all riches of the full assurance of understanding , to the acknowledgement of the mysterie of god , and of the father , and of christ. in whom are hid all the treasures of wisdom and knowledge . it is by faith and prayer , and through the revelation of god , that we may come to the acknowledgement of these things ; and not by the carnal reasonings of men of corrupt minds . . what reason do they intend ? if reason absolutely , the reason of things ; we grant that nothing contrary unto it , is to be admitted . but reason as it is in this or that man , particularly in themselves , we know to be weak , maimed and imperfect ; and that they are , and all other men , extreamly remote from a just and full comprehension of the whole reason of things . are they in such an estate , as that their apprehension shall pass for the measure of the nature of all things ; we know they are far from it , so that though we will not admit of any thing , that is contrary to reason , yet the least intimation of a truth by divine revelation , will make me embrace it , although it should be contrary to the reason of all the socinians in the world . reason in the abstract , or the just measure of the answering of one thing unto another , is of great moment : but reason , that is , what is pretended to be so , or appears to be so unto this or that man , especially in and about things of divine revelation , is of very small importance ; of none at all where it riseth up against the express testimonies of scripture , and these multiplyed to their mutual confirmation and explanation . . many things are above reason , that is , as considered in this or that subject , as men , which are not at all against it . it is an easie thing to compel the most curious enquirers of these dayes to a ready confession hereof , by multitudes of instances in things finite and temporary . and shall any dare to deny but it may be so , in things heavenly , divine , and spiritual ? nay , there is no concernment of the being of god , or his properties , but is absolutely above the comprehension of our reason . we cannot by searching find out god , we cannot find out the almighty to perfection . . the very foundation of all their objections and cavils against this truth , is destructive of as fundamental principles of reason , as are in the world . they are all at best reduced to this ; it cannot be thus in things finite ; the same being cannot in one respect be one , in another three , and the like , and therefore it is so in things infinite . all these reasonings are built upon this supposition , that that which is finite can perfectly comprehend that which is infinite . an assertion absurd , foolish and contradictory unto it self ! again , it is the highest reason in things of pure revelation , to captivate our understandings to the authority of the revealer , which here is rejected . so that by a loud specious pretence of reason , these men by a little captious sophistry endeavour not only to countenance their unbelief , but to evert the greatest principles of reason it self . . the objections these men principally insist upon , are meerly against the explanations we use of this doctrine ; not against the primitive revelation of it , which is the principal object of our faith , which how preposterous and irrational a course of proceeding it is , hath been declared . . it is a rule among phil●sophers ; that if a man on just grounds and reasons have embraced any opinion or perswasion , he is not to desert it , meerly because he cannot answer every objection against it . for if the objections wherewith we may be entangled , be not of the same weight and importance , with the reason on which we embraced the opinion , it is a madness to forego it on the account thereof . and much more must this hold amongst the common sort of christians , in things spiritual and divine . if they will let go , and part with their faith in any truth , because they are not able to answer distinctly some objections that may be made against it , they may quickly find themselves disputed into atheism . . there is so great an intimation made of such an expression , and resemblance of a trinity in unity , in the very works of the creation , as learned men have manifested by various instances , that it is most unreasonable to suppose that to be contrary to reason , which many objects of rational consideration , do more or less present unto our minds . . to add no more considerations of this nature ; let any of the adversaries produce any one argument or grounds of reason , or those pretended to be such , against that that hath been asserted , that hath not already been baffl●d a thousand times , and it shall receive an answer , or a publick acknowledgement that it is indissoluble . of the person of christ. the next head of opposition made by the men of this conspiracy , against this sacred truth ; is against the head of all truth , the person of our lord jesus christ. the socinians indeed would willingly put a better face , or colour upon their error , about the person of christ , then it will bear , or indure to lye on it . for in their catechism unto this question , is the lord jesus christ , purus homo , a meer man ? they answer ; by no means . how then ? hath he a divine nature also ? which is their next question : to this they say , by no means , for this is contrary to right reason . how then will these pretended masters of reason reconcile these things ? for to us it seems , that if christ have no other nature but that of a man , he is as to his nature , purus homo , a meer man , and no more . why , they answer , that he is not a meer man , because he was born of a virgin ; strange ! that that should be an argument to prove him more than a man , which the scripture and all men in their right wits grant to be an invincible reason , to prove him to be a man , and as he was born of her , no more . rom. . . concerning his son jesus christ our lord which was made of the seed of david according to the flesh , rom. . . whose are the fathers , and of whom as concerning the flesh christ came . gal. . . god sent forth his son , made of a woman , made under the law. but say they ; he was endowed with the spirit , wrought miracles , was raised from the dead , had all power given in heaven and earth ; for by these degrees , he became to be god. but all men see that the inquiry is about the nature of christ ; and this answer is about his state and condition . now this changeth not his nature on the one hand , no more than his being humbled , poor and dying , did on the other . this is the right reason we have to deal withall in these men . if a man should have enquired of some of them of old , whether melchizedeck were purus homo , a meer man ? some of them would have said , no , because he was the holy ghost ; some no , because he was the son of god himself ; and some no , because he was an angel ; for such foolish opinions have men fallen into . but how sottish soever their conceptions were , their answer to that enquiry would have been regular , beca●se the question and answer respect the same subject , in the same respect . but never any was so stupid , as to answer , he was not a meer man , that is by nature , because he was a priest of the high god , which respects his office , and condition . yet such is the pretence of these men about the person of christ to incrustate and give some colour unto their soul mis-belief ; as supposing that it would be much to their disadvantage to own . christ only as a meer man , though the most part of their disputes that they have troubled the christian world withall , have had no other design nor aim but to prove him so to be , and nothing else . i shall briefly , according to the method insisted on , first lay down what is the direct revelation which is the object of our faith in this matter ; then express the revelation it self in the scripture testimonies wherein it is recorded ; and having vindicated some one or other of them from their exceptions , manifest how the doctrine hereof is farther explained , unto the edification of them that believe . that there is a second person , the son of god , in the holy trin-vnity of the god-head ▪ we have proved before . that this person did of his infinite love and grace take upon him our nature , bumane nature , so as that the divine and humane nature should be come one person , one christ , god and man in one ; so that whatever he doth in , and about our salvation , it is done by that one person , god and man , is revealed unto us in the scripture , as the object of our faith. and this is that which we believe concerning the person of christ. whatever acts are ascrib●d unto him , however immediately performed , in , or by the humane nature , or in and by his divine nature , they are all the acts of that one person , in whom are both these natures . that this christ , god and man , is because he is god , and on the account of what he hath done for us as man , to be believed in , worshipped , with worship religious and divine , to be trusted and obeyed ; this also is asserted in the scripture . and these things are as it were the common notions of christian religion ; the common principles of our profession ; which the scriptures also abundantly testifie unto . isa. . . behold a virgin shall conceive and bare a son , and shall call his name emanuel ; that is , he shall be god with us , or god in our nature . not , that that should be his name whereby he should be called in this world ; but that this should be the condition of his person , he should be god with us ; god in our nature . so are the words expounded , mat. . , , . that which is conceived in her is of the holy ghost ; and she shall bring forth a son , and thou shalt call his name jesus ; for he shall save his people from their sins . now all this was done that it might be fulfilled which was spoken of the lord by the prophet , saying , behold , a virgin shall be with child , and shall bring forth a son , and they shall call his name emanuel , which being interpreted , is god with us . his name whereby he was to be called , was jesus , that is a saviour . and thereby was accomplished the prediction of the prophet , that he should be emanuel , which being interpreted , is god with us . now a child born to be god with us , is god in that child taking our nature upon him , and no otherwise can the words be understood . isa. . . vnto us a child is born , unto us a son is given , and his name shall be called the migh●y god. the child that is born , the son that is given , is the mighty god ; and as the migh●y god , and a child born , or son , given , he is the prince of peace , as he is there called , or our saviour . john . . the word was made flesh . that the word was god , who made all things he had before declared . now he affirms that this word was made flesh . how ! converted into flesh , into a man , so that he who was god ceased so to be , and was turned or changed into flesh , that is a man ? besides that this is utterly impossible , it is not affirmed . for the word continued the word still , although he was made flesh , or made of a woman , as it is elsewhere expressed , or made of the seed of david , or took our flesh or nature to be his own . himself continuing god , as he was , became man also , which before he was not . the word was made flesh ; this is that which we believe and assert in this matter . see john . . and ver . . john . . chap. . . all which places assert the person of christ to have descended from heaven in the assumption of humane nature , and ascended into heaven therein being assumed ; and to have been in heaven as to his divine nature , when he was in the earth in the flesh that he had assumed . acts . . feed the church of god , which he hath purchased with his own blood . the person spoken of is said to be god absolutely ; the church of god. and this god is said to have blood of his own ; the blood of jesus christ , being the blood of him that was god , though not the blood of him as god ; for god is a spirit . and this undeniably testifies to the unity of his person as god and man. rom. . , . concerning his son jesus christ our lord , who was made of the seed of david according to the flesh , and declared to be the son of god with power , according to the spirit of h●liness , by the resurrection from the dead . rom. . . whose are the fathers , and of whom concerning the flesh , christ came , who is over all , god blessed for ever , amen . this is all we desire ; that we may believe without disturbance from the clamours of these men. namely , that the same christ , as concerning the flesh , came of the fathers , of david , and in himself , is over all god blessed for ever . this the scripture asserts plainly , and why we should not believe it firmly , let these men give a reason when they are able . gal. . . god sent forth his son made of a woman ; he was his son , and was made of a woman ; according as he expresses it , heb. . . a body hast thou prepared me ; as also , rom. . . phil. . , , . let this mind be in you , which was also in christ jesus , who being in the form of god , thought it not robbery to be equal with god ; but made himself of no reputation , and took upon him the form of a servant , and was made in the likeness of m●n . it is the same christ that is spoken of . and it is here affirmed of him that he was in the form of god , thought it no robbery to be equal with god ; but is this all ; is this jesus christ god only ? doth he subsist only in the form or nature of god ? no , saith the apostle , he took upon him the form of a servant , was made in the likeness of men , and was found in fashion as a man ; that his being truly a man is expressed in these words our adversaries deny not ; and we therefore believe that the same jesus christ is god also , because that is no less plainly expressed . tim. . . and without controversie great is the mysterie of godliness , god was manifest in the flesh , justified in the spirit , seen of angels . it is a mysterie indeed , under which name it is despised now and reproached ; nor are we allowed so to call it , but are reflected on , as flying to mysteries for our defence . but we must take leave to speak in this matter , according to his directions , without whom we cannot speak at all . a mysterie it is , and that a great mysterie ; and that confessedly so , by all that do believe . and this is , that god was manifested in the flesh . that it is the lord christ who is spoken of , every one of the ensuing expressions do evince , justified in the spirit , seen of angels , preached unto the gentiles , believed on in the world , received up into glory . and this also is the substance of what we believe in this matter ; namely , that christ is god , manifest in the flesh , which we acknowledge , own , and believe to be true , but a great mysterie ; yet no less great and sacred a truth notwithstanding . heb. . . for as much then as the children were partakers of flesh and blood , he also himself likewise took part of the same . ver . . for verily he took not on him the nature of angels , but he took on him the seed of abraham . and this plainly affirms his pre-existence unto that assumption of our nature , and the unity of his person in it being so assumed . john . . hereby perceive we the love of god , because he laid down his life for us . he who was god laid down for a season , and parted with that life , which was his own in that nature of ours which he had assumed . and that taking of our nature is called his coming in the flesh , which who so denyes , is not of god , but is the spirit of anti-christ , john . . these are some of the places , wherein the person of christ is revealed unto our faith , that we may believe on the son of god , and have eternal life . the method formerly proposed would require that i should take off the general objections of the adversaries against this divine revelation ; as also vindicate some peculiar testimonies from their exceptions . but because a particular opposition unto this truth , hath not as yet publickly and directly been maintained and managed by any that i know of among our selves , though the denyal of it be expresly included in what they do affirm ; i shall leave the further confirmation thereof unto some other occasion , if it be offered , and it be judged necessary . and this is that which the faith of believers rests in , as that which is plainly revealed unto them ; namely , that jesus christ is god and man in one person ; and that all his actings in their behalf are the actings of him who is god and man ; and that this son of god , god and man , is to be believed in by them , and obeyed that they have eternal life . what is farther added unto these express testimonies , and the full revelation of the truth contained in them in this matter , in way of explication educed from them , and suitable unto them , to the edification of the church , or information of the minds of believers in the right apprehension of this great mysterie of god manifested in the flesh , may be reduced to these heads . ( . ) that the person of the son of god , did in his assuming humane nature to be his own , not take an individual person of any one into a near conjunction with himself , but preventing the personal subsistence of humane nature in that flesh which he assumed , he gave it its subsistence in his own person , whence it hath its individuation and distinction ▪ from all other persons whatever this is the personal union . the divine and humane nature in christ have but one personal subsistence ; and so are but one christ , one distinct personal principle of all operations of all that he did , or doth , as mediator . and this undeniably follows from what is declared in the testimonies mentioned . for the word could not be made flesh , nor could he take on him the seed of abraham , nor could the mighty god be a child born and given unto us , nor could god shed his blood for his church , but that the two natures so directly expressed , must be united in one person ; for otherwise as they are two natures still , they would be two persons also . . each nature thus united in christ , is entire , and preserves unto it self its own natural properties . for he is no less perfect god , for being made man , nor no less a true perfect man , consisting of soul and body with all their essential parts by that natures being taken into subsistence with the son of god , his divine nature still continues immense , omniscient , omnipotent , infinite in holiness , &c. his bumane nature , finite , limited , and before its glorification , subject to all infirmities of life and death , that the same nature in others absolutely considered , is obnoxious unto . . in each of these natures , he acts suitably unto the essential properties and principles of that nature . as god , he made all things , upholds all things , by the word of his power , fills heaven and earth , &c. as man , he lived , hungred , suffered , dyed , rose , ascended into heaven . yet by reason of the union of both these natures in the same person : not only his own person is said to do all these things , but the person expressed by the name which he hath on the account of one nature , is said to do that which he did only in the other . so god is said to redeem his church with his own blood , and to lay down his life for us ; and the son of man to be in heaven , when he was in the earth . all because of the unity of his person as was declared . and these things do all of them directly and undeniably flow from what is revealed concerning his person , as before is declared . of the satisfaction of christ . the last thing to be enquired into , upon occasion of the late opposition to the great fundamental truths of the gospel , is the satisfaction of christ. and the doctrine hereof is such , as i eonceive needs rather to be explained than vindicated . for it being the center wherein most , if not all the lines of gospel promises , and precepts do meet , and the great medium of all our communion with god in faith and obedience , the great distinction between the religion of christians , and that of all others in the world , it will easily on a due proposal be assented unto by all , who would be esteemed disciples of jesus christ. and whether a parcel of insipid cavils , may be thought sufficient to obliterate the revelation of it , men of sober minds will judge and discern . for the term of satisfaction , we contend not about it . it doth indeed properly express and connote that great eff●ct of the death of christ which in the cause before us , we plead for . but yet because it belongs rather to the explanation of the truth contended for , then is used expresly in the revelation of it , and because the right understanding of the word it self depends on some notions of law , that as yet we need not take into consideration , i shall not in this entrance of our discourse , insist precisely upon it , but leave it as the natural conclusion of what we shall find expresly declared in the scripture . neither do i say this , as though i did decline the word , or the right use of it , or what is properly signified by it , but do only cast it into its proper place answerable unto our method and design in the whole of this brie● discourse . i know some have taken a new way of expressing and declaring the doctrine concerning the mediation of christ , with the causes and ends of his death , which they think more rational , than that usually insisted on . but as what i have yet heard of or seen in that kind , hath been not only unscriptural , but also very irrational , and most remote from that accuracy whereunto they pretend , who make use of it ; so if they shall publish their conceptions , it is not improbable but that they may meet with a scholastical examination by some hand or other . our present work , as hath been often declared , is for the establishment of the faith of them , who may be attempted , if not brought into danger to be seduced by the slights of some who lye in wait to deceive , and the clamours of others who openly drive the same design . what therefore the scripture plainly and clearly reveals in this matter , is the subject of our present enquiry . and either in so doing , as occasion shall be offered , we shall obviate , or in the close of it remove those sophisms that the sacred truth now proposed to consideration hath been attempted withal . the summ of what the scripture reveals about this great truth , commonly called the satisfaction of christ , may be reduced unto these ensuing heads . . that adam being made upright , sinned against god , and all mankind , all his posterity in him . gen. . . so god created man in hit own image , in the image of god created he him , male and female created he them , gen. . . and he said , who told thee that thou wast naked ? hast thou eaten of the tree whreof i commandeded thee that then shouldst not eat ? eccles. . . lo , this only have i found , that god made man upright , but he hath sought out many inventions . rom. . . wherefore as by one man sin entred into the world , and death by sin , and so death passed upon all men , for that all have sinned . ver. . therefore by the offence of one , judgement came upon all men to condemnation , ver. . by one mans disobedience many were made sinners . . that by this sin of our first parents , all men are brought into an estate of sin , and apostacy from god , and of an enmity unto him , gen. . . god saw that the wickedness of man was great in the earth , and that every imagination of the thoughts of his heart , was only evil continually , psal. . . behold , i was s●●●pen in iniquity , and in sin did my mother conceive me . rom. . . for all have sinned and come short of the glory of god , rom. . . the carnal mind is enmity against god , f●r it is not subject to the law of god , neither indeed can be ephes. . . having the understanding darkned , being alienated from the life of god through the ignorance that is in them , because of the blindness of their heart , chap. . . col. . . thirdly , that in this state all men continue in sin against god , nor of themselves can do otherwise , rom. . , , . there is none righteous , no not one , there is none that understandeth , there is none that seeketh after god ; they are all gone out of the way , they are together become unprofitable , there is none that doth good , no not one . fourthly , that the justice and holiness of god , as he is the supream governour and judge of all the world , require that sin be punished , exod. . . that will by no means clear the guilty , josh. . . he is an holy god , he is a jealous god , he will not forgive your transgressions nor your sins , psalm . , , . for thou art not a god that hath pleasure in wickedness , neither shall evil dwell with thee ; the foolish shall not stand in thy sight ; thou hatest all workers of iniquity , thou shalt destroy them that speak leasing . hab. . . thou art of purer eyes than to behold evil , and canst not look upon iniquity . isa. . . who among us shall dwell with the devouring fire , who among us shall dwell with everlasting burnings ? rom. . . who knowing the judgement of god , that they which commit such things are worthy of death . rom. . , . is god unrighteous who taketh vengeance ? i speak as a man , god forbid ! for then how shall god judge the world ? thes. . . it is a righteous thing with god , to recompence tribulation to them that trouble you . heb. . . for our god is a consuming fire . from deut. . . fifthly , that god hath also engaged his veracity and faithfulness in the sanction of the law not to leave sin unpunished , gen. . . in the day thou eatest thereof thou shalt surely dye . deut. . . cursed be he that confirmeth not all the words of this law to do them . in this state and condition all mankind had they been left without divine aid and help , must have perished eternally . sixthly , that god out of his infinite goodness , grace and love to mankind , sent his only son to save and deliver them out of this condition , matth. . . thou shalt call his name jesus , for he shall save his people from their sins , john . , . god so loved the world , that be gave his only begotten son , that whosoever believeth in him should not perish , but have everlasting life : for god sent not his son into the world to condemn the world , but that the world through him might be saved . rom. . . god commendeth his love towards us , in that while we were ye● sinners christ dyed for us , john . . in this was manifested the love of god towards us , because god sent his only begotten son into the world , that we might live through him , v. . herein is love , not that we loved god , but that he loved us , and sent his ▪ son to be a propitiation for our sins , . thes. . . even jesus which delivereth us from the wrath to come . seventhly , that this love was the same in father and son , acted distinctly in the manner that shall be afterwards declared ; so vain are the pretences of men who from the love of the father in this matter , would argue against the love of the son ; or on the contrary . eightly , that the way in general whereby the son of god being incarnate , was to save lost sinners , was by a substitution of himself according to the design and appointment of god in the room of those whom he was so save , cor. . . he hath made him to be sin for us , who knew no sin , that we might become the righteousness of god in him , gal. . . christ hath redeemed us from the curse of the law , being made a curse for us . rom. . , . for scarcely for a righteous man will one dye , yet peradventure for a good man some will even dare to dye ; but god commendeth his love towards us , in that while we were yet sinners christ dyed us . rom. . . for what the law could not do in that it was weak through the flesh , god sending his own son in the likeness of sinful flesh , and for sin , condemned sin in the flesh ; that the righteousness of the law might be fulfilled in us . pet. . . who his own self bare our sins in his own body on the tree ; chap. . . for christ also hath once suffered for us , the just for the unjust , that he might bring us unto god. all these expressions undeniably evince a substitution of christ as to suffering in the stead of them whom he was to save ; which in general is all that we intend by his satisfaction ; namely , that he was made sin for us , a curse for us , dyed for us , that is in our stead , that we might be saved from the wrath to come . and all these expressions as to their true genuine importance shall be vindicated , as occasion shall require . ninthly , this way of his saving sinners is in particular , several wayes expressed in the scripture . as , . that he offered himself a sacrifice to god , to make attonement for our sins , and that in his death and sufferings . isa. . . when thou shalt make his soul an offering for sin . john . . behold the lamb of god who taketh away the sins of the world , eph. . . christ hath loved us , and hath given himself for us an offering and a sacrifice to god for a sweet smelling savour , heb. . . was a merciful high priest in things pertaining to god , to make reconciliation for the sins of the people , heb. . , , , . but christ being come an high priest of good things to come , by a greater and more perfect tabernacle not made with hands , that is to say , not of this building , neither by the blood of goats and calves , but by his own blood , he entred in once into the holy place ; having obtained eternal redemption for us ; for if the blood of bulls , &c. how much more shall the blood of christ , who through the eternal spirit offered himself without spot to god , purge your consciences from dead works ? . that he redeemed us by paying a price , a ransome for our redemption . mark . . the son of man came to give his life a ransome for many . cor. . . for ye are bought with a price , . . tim. . . who gave himself a ransome for all to be testified in due time . tit. . . who gave himself for us , that he might redeem us from all iniquity , pet. . . for we were not redeemed with silver and gold and corruptible things . . but with the pretious blood of christ , as of a lamb without blemish and without spot . . that he bare our sins , or the punishment due unto them . isa. . . he was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was upon him , and with his stripes are we healed ; all we like sheep have gone astray , we have turned every one to his own way , and the lord hath laid on him the iniquity of us all . . for he shall bear their iniquities . pet. . . who his own self bare our sins in his own body on the tree . . that he answered the law and the penalty of it ; rom. . . god sent forth his son in the likeness of sinful flesh , and for sin , condemned sin in the flesh ; that the righteousness of the law might be fulfilled in us . gal. . . christ hath redeemed us from the curse of the law , being made a curse for us . chap. . , . god sent forth his son made of a woman , made under the law , to redeem them that were under the law. . that he dyed for sin , and sinners , to expiate the one , and in the stead of the other . rom. . . he was delivered for our offences . rom. . . when we were enemies , we were reconciled to god by the death of his son. cor. . . christ dyed for our sins according to the scriptures . cor. . . for the love of christ constraineth us , because we thus judge , that if one dyed for all , then were all dead , thes. . , . . hence on the part of god , it is affirmed that he spared him not , but delivered him up for us all ; rom. . . and caused all our iniquities to meet upon him , isa. . . . the effect hereof was , . that the righteousness of god was glorified , rom. . , . whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins . ( . ) the law fulfilled and satisfied , as in the places before quoted . rom. . . gal. . , . gal. . . ( . ) god reconciled , cor. . , . god was in christ reconciling the world unto himself , not imputing their trespasses unto them . heb. . . he made reconciliation for the sins of the people . ( . ) attonement was made for sin , rom. . . by whom we have now received the attonement ; and peace was made with god , eph. . . for he is our peace , who hath made both one , that he might reconcile both unto god in one body by the cross , having slain the emnity thereby . 〈◊〉 made an end of sin , dan. . . to finish transgression , to make an end of sins , to make reconciliation for iniquity , and to bring in everlasting righteousness . the glory of god in all these things being exalted , himself well pleased , righteousness and everlasting redemption or salvation purchased for sinners , heb. . . in that the chastisement of our peace was upon him , and that by his stripes we are healed , he being punished that we might go free , himself became a captain of salvation unto all that do obey him . i have fixed on these particulars ; to give every ordinary reader an instance how fully and plainly what he is to believe in this matter is revealed in the scripture . and should i produce all the testimonies which expresly give witness unto these positions , it is known how great a part of the bible must be transcribed . and these are the things which are indispensibly required of us to believe , that we may be able 〈◊〉 and regulate our obedience according to the mind and will of god. in the explanation of this doctrine unto further edification , sundry things are usually insisted on , which necessarily and infallibly ensue upon the propositions of scripture before laid down ; and serve to beget in the minds of believers a due apprehension , and right understanding of them . as , . that god in this matter is to be considered as the chief , supream , absolute rector and governour of all ; as the lord of the law , and of sinners ; but yet so as an offended ruler . not as an offended person , but as an offended ruler , who hath right to exact punishment upon transgressors , and whose righteousness of rule requires that he should so do . . that because he is righteous and holy , as he is the supream judge of all the world , it is necessary that he do right in the punishing of sin , without which the order of the creation cannot be preserved . for sin being the creatures deduction of it self from the order of its dependance upon and obedience unto the creator , and supream lord of all , without a reduction of it by punishment , confusion would be brought into the whole creation . . that whereas the law and the sanction of it is the moral or declarative cause of the punishment of sin , and it directly obligeth the sinner himself unto punishment ; god as the supream ruler , dispenseth , not with the act of the law , but the immediate object ; and substitutes another sufferer in the room of them who are principally lyable unto the sentence of it , and are now to be acquitted or freed ; that so the law may be satisfied , requiring the punishment of sin , justice exalted , whereof the law is an effect , and yet the sinner saved . . that the person thus substituted was the son of god incarnate , who had power so to dispose of himself with will and readiness for it ; and was upon the account of the dignity of his person , able to answer the penalty which all others had incurred and deserved . . that god upon his voluntary susception of this office , and condescention to this work , did so lay our sins in and by the sentence of the law upon him , that he made therein full satisfaction for whatever legally could be charged on them for whom he dyed or suffered . . that the special way terms and conditions whereby and whereon sinners may be interested in this satis●action made by christ , are determined by the will of god , and declared in the scripture . these and the like things are usually insisted on in the explication or declaration of this head of our confession . and there is not any of them but may be sufficiently confirmed by divine testimonies . it may also be farther evinced that there is nothing asserted in them , but what is excellently suited unto the common notions which mankind hath of god and his righteousness ; and that in their practice they answer the light of nature , and common reason exemplified in sundry instances among the nations of the world. i shall therefore take one argument from some of the testimonies before produced in the confirmation of this sacred truth , and proceed to remove the objections that are commonly banded against it . if the lord christ according to the will of the father , and by his own counsel and choice , was substituted , and did substitute himself as the mediatour of the covenant , in the room and in the stead of sinners that they might be saved , and therein bare their sins , or the punishment due unto their sins , by undergoing the curse and penalty of the law , and therein also according to the will of god offered up himself for a propitiatory , expiatory sacrifice to make attonement for sin , and reconciliation for sinners , that the justice of god being appeased , and the law fulfilled , they might go free , or be delivered from the wrath to come ; and if therein also he paid a real satisfactory price for their redemption ; then he made satisfaction to god for sin . for these are the things that we intend by that expression , of satisfaction . but now all those things are openly , and fully witnessed unto in the testimonies before produced ; as may be observed by suiting some of them unto the several particulars here asserted . as . what was done in this matter , was from the will , purpose , and love of god the father . psalm . , , . heb. . , , . act. . . john . . rom. . . . it was also done by his own voluntary consent , phil. . , , . . he was substituted , and did substitute himself as the mediator of the covenant in the room and stead of sinners , that they may be saved , heb. . , , . chap. . . rom. . , . rom. . , . . and he did therein bear their sins , or the punishment due to their sins . isa. . , . pet. . . and this , . by undergoing the curse and penalty of the law , gal. . . or the punishment of sin required by the law , cor. . . rom. . . . herein , also according to the will of god , he offered up himself ● propitiatory and expiatory sacrifice to make attonement for sin , and reconciliation for sinners , ephes. . . rom. . . heb. . , , , . which he did that the justice of god being satisfied , and the law fulfilled , sinners might be freed from the wrath to come , rom. . . thes. . last . . and hereby also , he paid a real price of redemption for sin and sinners , pet. . , . cor. . last . these are the things which we are to believe , concerning the satisfaction of christ ; and our explication of this doctrine , we are ready to defend , when called thereunto . the consideration of the objections which are raised against this great fundamental truth , shall close this discourse . and they are of two sorts . first , in general , to the whole doctrine , as declared , or some of the more signal heads , or parts of it . secondly , particular instances , in this or that supposal , as consequences of the doctrine asserted . and in general , . they say , this is contrary to , and inconsistent with the love , grace , mercy , and goodness of god , which are so celebrated in the scripture as the principal properties of his nature , and acts of his will , wherein he will be glorified . especially contrary to the freedom of forgiveness , which we are encouraged to expect , and commanded to believe . and this exception they endeavour to firm by testimonies , that the lord is good and gracious , and that he doth freely forgive us our sins and trespasses . answer : first , i readily grant that whatever is really contrary to the grace , goodness and mercy of god , whatever is inconsistent with the free forgiveness of sin , is not to be admitted . for these things are fully revealed in the scripture , and must have a consistency with whatever else is therein revealed of god , or his will. secondly , as god is good and gracious , and merciful , so also he is holy , righteous , true and faithful . and these things are no less revealed concerning him than the other ; and are no less essential properties of his nature than his goodness and grace . and as they are all essentially the same in him , and considered only under a different habitude or respect as they are exerted by acts of his will ; so it belongs to his infinite wisdom , that the effects of them , though divers , and produced by divers waies , and means , may no way be contrary one to the other , but that mercy may be exercised , without the prejudice of justice , or holiness ; and justice be preserved entire , without any obstruction to the exercise of mercy . thirdly , the grace and love of god that in this matter the scripture reveals to be exercised , in order unto the forgiveness of sinners , consists principally in two things . . in his holy eternal purpose of providing a relief for lost sinners . he hath done it , to the praise of the glory of his grace , eph. . . . in the sending his son in the pursuit ▪ and for the accomplishment of the holy purpose of his will and grace . herein most eminently doth the scripture celebrate the love , goodness , and kindness of god ; as that whereby , in infinite , and for ever to be adored wisdom and grace , he made way for the forgiveness of our sins . joh. . . god so loved the world , as he gave his only begotten son , rom. . , . whom he hath set forth to be a propitiation through saith in his blood , rom. . , . god commendeth his love towards us , in that while we were yet sinners , christ dyed for us , titus . . john . , . herein consists that ever to be adored love , goodness , grace , mercy and condescension of god. add hereunto , that in that act of causing our iniquities to meet on christ , wherein he immediately intended the declaration of his justice , rom. . . ( not sparing him , in delivering him up to death for us all , rom. . . ) there was a blessed harmony in the highest justice , and most excellent grace and m●rcy . this grace , this goodness , this love of god toward mankind , towards sinners , our adversaries in this matter neither know , nor understand ; and so indeed what lyes in them , remove the foundation of the whole gospel , and of all that faith and obedience , which god requires at our hands . fourthly , forgiveness , or the actual condonation of sinners , the pardon and forgiveness of sins , is free ; but yet so , as it is every where restrained unto a respect unto christ , unto his death and blood-shedding , eph. . . we have redemption in his blood , even the forgiveness of sins , chap. . . god for christs sake hath forgiven you , rom. . , . god hath set him forth to be a propitiation through faith in his blood , to declare his righteousness for the forgiveness of sins . it is absolutely free in respect of all immediate transactions between god and sinners . free on the part of god. first , in the eternal purpose of it , when he might justly have suffered all men to have perished under the guilt of their sins . . free in the means that he used to effect it unto his glory . ( . ) in the sending of his son ; and ( . ) in laying the punishment of our sin upon him . ( . ) in his covenant with him , that it should be accepted on our behalf . ( . ) in his tender and proposal of it by the gospel unto sinn●rs to be received without money or without price . ( . ) in the actual condonation and pardon of them that do believe . secondly , it is free on the part of the persons that are forgiven . in that ( . ) it is given and granted to them without any satisfaction made by them for their former transgressions . ( . ) without any merit to purch●se or procure it . ( . ) without any poenal satisfactory suffering here , or in a purgatory hereafter . ( . ) without any expectation of a future recompence ; or that being pardoned , they should then make or give any satisfaction for what they had done before . and as any of these things would , so nothing else can impeach the freedom of pardon and forgiveness . whether then we respect the pardoner or the pardoned , pardon is every way free ; namely , on the part of god who forgives , and on the part of sinners that are forgiven . if god now hath besides all this , provided himself a lamb for a sacrifice ; if he hath in infinite wisdom and grace found out a way , thus freely to forgive us out sins , to the praise and glory of his own holiness , righteousness and severity against sin , as well as unto the unspeakable advancement of that grace , goodness and bounty which he immediately exerciseth in the pardon of sin , are these mens eyes evil , because he is good ? will they not be contented to be pardoned , unless they may have it at the rate of dispoiling god of his holiness , truth , righteousness and faithfulness ? and as this is certainly done by that way of pardon which these men propose , no reserve in the least being made for the glory of god in those holy properties of his nature which are immediately injured and opposed by sin ; so that pardon it self which they pretend so to magnifie , having nothing to influence it but a meer arbitrary act of gods will , is utterly d●based from its own proper worth and excellency . and i shall willingly undertake to manifest , that they derogate no less from grace and mercy in pardon , than they do from the righteousness and holiness of god by the forgiveness which they have feigned ; and that in it both of them are perverted , and dispoiled of all their glory . but they yet say , if god can freely pardon sin , why doth he not do it without satisfaction ; if he cannot , he is weaker and more imperfect than man , who can do so . answ. first , god cannot do . many things that men can do ; nor that he is more imperfect than they , but he cannot do them on the account of his perfection . he cannot lye , he cannot deny himself , he cannot change , which men can do , and do every day . secondly , to pardon sin without satisfaction in him who is absolutely holy , righteous , true and faithful , the absolute necessary supream governour of all sinners , the author of the law , and sanction of it , wherein punishment is threatned and declared , is to deny himself , and to do what one infinitely perfect , cannot do , thirdly , i ask of these men , why god doth not pardon sins freely without requiring faith , repentance and obedience in them that are pardoned ; yea , as the conditions on which they may be pardoned ? for seeing he is so infinitely good and gracious● , cannot he pardon men without prescribing such terms and conditions unto them , as he knoweth , that men , and that incomparably the greatest number of them will never come up unto ; and so must of necessity perish for ever . yea , but they say , this cannot be ; neither doth this impeach the freedom of pardon . for it is certain that god doth prescribe these things , and yet he pardoneth freely . and it would altogether unbecome the holy god to pardon sinners that continue so to live and dye in their sins . but do not these men see that they have hereby given away their cause which they contend for ? for if a prescription of sundry things to the sinner himself , without which he shall not be pardoned , do not at all impeach , as they say , the freedom of pardon , but god may be said freely to pardon sin notwithstanding it ▪ how shall the receiving of satisfaction by another , nothing a● all being required of the sinner ; have the least appearance of any such thing ? if the freedom of forgiveness consists in such a boundless notion as these men imagine , it is certain that the prescribing of faith and repentance in and unto sinners antecedently to their participation of it , is much more evidently contrary unto it , than the receiving of satisfaction from another who is not to be pardoned , can to any appear to be . secondly , if it be contrary to the holiness of god to pardon any , without requiring faith , repentance and obedience in them , as it is indeed ; let not these persons be offended , if we believe him when he so frequently declares it , that it was so to remit sin without the fulfilling of his law and satisfaction of his justice . secondly , they say , there is no such thing as justice in god requiring the punishment of sin , but that that , which in him requireth and calleth for the punishment of sin , is his anger and wrath , which expressions denote free acts of his will , and not any essential properties of his nature . so that god may punish sin , or not punish it at his pleasure . therefore there is no reason that he should require any satisfaction for sin , seeing he may pass it by absolutely as he pleaseth . answ. is it not strange that the great governour , the judge of all the world , which on the supposition of the creation of it , god is naturally and necessarily , should not also naturally be so righteous , as to do right , in rendring unto every one according to his works ? ( . ) the sanction and penalty of the law , which is the rule of punishment , was as i suppose , an effect of justice , of gods natural and essential justice , and not of his anger or wrath. certainly never did any man make a law for the government of a people in anger . draco's laws were not made in wrath , but according to the best apprehension of right and justice that he had , though said to be written in blood . and shall we think otherwise of the law of god ? ( . ) anger and wrath in god express the effects of justice ; and so are not meerly free acts of his will. this therefore is a tottering cause , that is built on the denyal of gods essential righteousness . but it was proved before , and it is so elsewhere . ( . ) they say that the sacrifice of christ was metaphorically only so . that he was a metaphorical priest , not one properly so called . and therefore that his sacrifice did not consist in his death and blood-shedding , but in his appearing in heaven upon his ascersion , presenting himself unto god in the most holy place not made with hands as the mediator of the new covenant . answ. when once these men come to this evasion , they think themselves safe , and that they may go whither they will without controll . for they say it is true , christ was a priest , but only he was a metaphorical one . he offered sacrifice , but it was a metaphorical one . he redeemed us , but with a metaphorical redemption ; and so we are justified thereon , but with a metaphorical justification ; and so for ought i know they are like to be saved , with a metaphorical salvation . this is the substance of their plea in this matter . christ was not really a priest , but did somewhat like a priest. he offered not sacrifice really , but did somewhat that was like a sacrifice . he redeemed us not really , but did somewhat that looked like redemption . and what these things are , wherein their analog●e consisteth , what proportion the things that christ hath done , bare to the things that are really so , from whence they receive their denomination , that it is meet it should be wholly in the power of these persons to declare . but , ( . ) what should hinder the death of christ to be a sacrifice , a proper sacrifice , and according to the nature , end , and use of sacrifices to have made attonement , and satisfaction for sin ? ( . ) it is expresly called so in the scripture ; wherein he is said to offer himself , to make his soul an offering , to offer himself a sacrifice , eph. . . heb. . . heb. . , . . chap. . . and he is himself directly said to be a priest or a sacrificer , heb. . . and it is no where intimated , much less expressed that these things are not spoken properly but metaphorically only . ( . ) the legal sacrifices of the old law were instituted on purpose to represent and prepare the way for the bringing in of the sacrifice of the l●mb of god , so to take away the sin of the world. and is it not strange , that true and real sacrifices , should be types and r presentations of that which was not so ? on this supposition all those sacrifices are but so many seductions from the right understanding of things between god and sinners . ( . ) nothing is wanting to render it a proper propitiatory sacrifice , for , ( . ) there was the person offering , and that was christ himself , heb. . . he offered himself unto god. he , that is the sacrificer , denotes the person of christ god and man ; and himself as the sacrifice denotes his humane nature ; whence god is said to purchase his church with his own blood , act. . . for he offered himself through the eternal spirit ; so that ( . ) there was the matter of the sacrifice , which was the humane nature of christ soul and body ; his soul was made an offering for sin , isa. . and his body , the offering of the body of jesus christ , hob. . his blood especially , which is often synecdochically mentioned for the whole . ( . ) his death had the nature of a sacrifice : for ( . ) therein were the sins of men laid upon him , and not in his entrance into heaven ; for he bare our sins in his own body on the tree , pet. . . god made our sins then to meet upon him , isa. . . which gives the formality unto any sacrifices . quod in ejus caput sit , is the formal reason of all propitiatory sacrifices , and ever was so , as is expresly declared , lev. . , . and the phrase of bearing sin , of bearing iniquity , is constantly used for the undergoing of the punishment due to sin . ( . ) it had the end of a proper sacrifice ; it made expiation of sin , propitiation and attonement for sin with reconciliation with god , and so took away that enmity that was between god and sinners , heb. . . rom. . , . heb. . , . heb. . . rom. . . cor. . , . and although god himself pesigned , appointed , and contrived in wisdom this way of reconciliation , as he did the means for the attoning of his own anger towards the friends of job , commanding them to go unto him , and with him offer sacrifices for themselves which he would accept , chap. . . yet as he was the supream governour , the lord of all , attended with infinite justice , and holiness , attonement was made with him , and satisfaction to him thereby . what hath been spoken , may suffice to discover the emptiness and weakness of those exceptions which in general these men make against the truth before laid down from the scripture . a brief examination of some particular instances , wherein they seek not so much to oppose , as to reproach the revelation of this mysterie of the gospel , shall put a close to this discourse . it is said then , . that if this be so , then it will follow , that god is gracious to forgive , and yet impossible for him unless the debt be fully satisfied . answ. i suppose the confused and abrupt expression of things here , in words scarcely affording a tolerable sense , is rather from weakness than captiousness ; and so i shall let the manner of the proposal pass . ( . ) what is this should follow , that god is gracious to forgive sinners , and yet will not , cannot , on the account of his own holiness and righteousness , actually forgive any , without satisfaction and attonement made for sin ? the worst that can be hence concluded is , that the scripture is true which affirms both these in many places . ( . ) this sets out the exceeding greatness of the grace of god in forgiveness , that when sin could not be forgiven without satisfaction , and the sinner himself could no way make any such satisfaction , that he provided himself a sacrifice of attonement , that the sinner might be discharged and pardoned . ( . ) sin is not properly a debt , for then it might be paid in kind , by sin it self ; but is called so , only because it binds over the sinner to punishment , which is the satisfaction to be made for that which is properly a transgression , and improperly only a debt . it is added , . hence it follows that the finite and impotent creature is more capable of extending mercy and forgiveness , than the infinite and omnipotent creator . answ. god being essentially holy and righteous , having ingaged his faithfulness in the sanction of the law , and being naturally and necessarily the governour and ruler of the world , the forgiving of sin without satisfaction , would be no perfection in him , but an effect of impotency , and imperfection ; a thing which god cannot do ; as he cannot lye , nor deny himself . ( . ) the direct contrary of what is insinuated , is asserted by this doctrine ; for on the supposition of the satisfaction , and attonement insisted on , not only doth god freely forgive , but that in such a way of righteousness and goodness as no creature is able to conceive or express the glory and excellency of it . and to speak of the poor halving pardons of private men , upon particular offences against themselves , who are commanded so to do , and have no right nor authority to require or exact punishment nor is any due upon the meer account of their own concernment , in comparison with the forgiveness of god , ariseth out of a deep ignorance of the whole matter under consideration . . it is added by them , that hence it follows , that god so loved the world , he gave his only son to save it ; and yet that god stood off in high displeasure , and christ gave himself as a compleat satisfaction to offended justice . answ. . something these men would say , if they knew what or how ; for ( . ) that god so loved the world , as to give his only son to save it , is the expression of the scripture , and the foundation of the doctrine whose truth we contend for . that christ offered himself to make attonement for sinners , and therein made satisfaction to the justice of god , is the doctrine it self which these men oppose , and not any consequent of it . ( . ) that god stood off in high displeasure , is an expression which neither the scripture useth , nor those who declare this doctrine from thence , nor is suited unto divine perfections , or the manner of divine operations . that intended seems to be that the righteousness and law of god required the punishment due to sin , to be undergone , and thereby satisfaction to be made unto god ; which is no consequent of the doctrine , but the doctrine it self . . it is yet farther objected , that if christ made satisfaction for sin , then he did it either as god , or as man , or as god and man. answ , ( . ) as god and man , acts . . god redeemed his church with his own blood , john . . herein was manifest the love of god , that he laid down his life for us , heb. . . ( . ) this dilemma is proposed as that which proceeds on a supposition of our own principles , that christ is god and man in one person , which indeed makes the pretended difficulty to be vain and a meer effect of ignorance . for all the mediatory acts of christ being the acts of his person , must of necessity be the acts of him as god and man. ( . ) there is yet another mistake in this inquiry ; for satisfaction is in it looked on as a real act or operation of one , or the other nature in christ ; when it is the ap●telesma or effect of the actings , the doing and suffering of christ ; the dignity of what he did in reference unto the end for which he did it . for the two natures are so united in christ , as not to have a third compound principle of physical acts and operations thence arising ; but each nature acts distinctly according to its own being and properties ; yet so , as what is the immediate act of either nature , is the act of him who is one in both , from whence it hath its dignity . ( . ) the summ is ; that in all the mediatory actions of christ we are to consider , ( . ) the agent , and that is the person of christ. ( . ) the immediate principle by which , and from which the agent worketh ; and that is the natures in the person . ( . ) the actions , which are the effectual operations of either nature . ( . ) the effect or work with respect to god and us ; and this relates unto the person of the agent , the lord christ , god and man. a blending of the natures into one common principle of operation , as the compounding of mediums unto one end , is ridiculously supposed in this matter . but yet again it is pretended that sundry consequences irreligious and irrational do ensue upon a supposition of the satisfaction pleaded for . what then are they ? . that it is unlawful and impossible for god all-mighty to be gracious , and merciful , or to pardon transgressors . answ. ( . ) the miserable confused misapprehension of things , which the proposal of this , and the like consequences doth evidence , manifests sufficiently how unfit the makers of them are to mannage controversi●s of this nature . for ( . ) it is supposed that for god to be gracious and merciful , or to pardon sinners , are the same ; which is to confound the essential properties of his nature , with the free acts of his will. ( . ) lawful , or unlawful , are terms that can with no tolerable sense be used concerning any properties of god , all which are natural and necessary unto his being ; as goodness , grace , and mercy in particular are . ( . ) that it is impossible for god to pardon transgressors according to this doctrine , is a fond imagination , for it is only a declaration of the manner how he doth it . ( . ) as god is gracious and merciful , so also he is holy , and righteous , and true ; and it became him , or was every way meet for him , in his way of exercising grace and mercy towards sinners , to order all things so , as that it might be done without the impeachment of his holiness , righteousness and truth . it is said again , . that god was inevitably compelled to this way of saving men ; the highest affront to his uncontroulable nature . answ. were the authors of these exceptions put to declare what they mean by gods uncontroulable nature , they would hardly disentangle themselves with common sence . such masters of reason are they indeed , whatever they would fain pretend to be . controulable , or uncontroulable , respect actings and operations , not beings or natures . ( . ) that upon the principle opposed by these men , god was inevitably compelled to this way of saving men , is a fond and childish imagination . the whole business of the salvation of men according unto this doctrine , depends on a meer free soveraign act of gods will exerting it self in a way of infinite wisdom , holiness , and grace . ( . ) the meaning of this objection ( if it hath either sence or meaning in it ) is , that god freely purposing to save lost sinners , did it in a way becoming his holy nature , and righteous law. what other course infinite wisdom could have taken for the satisfaction of his justice we know not ; that justice was to be satisfied , and that this way it is done , we know and believe . . they say it hence follows , that it is unworthy of god to pardon , but not to inflict punishment on the innocent ; or require a satisfaction where there was nothing due . answ. ( . ) what is worthy or unworthy of god , himself alone knows , and of men not any but according to what he is pleased to declare and reveal . but certainly , it is unworthy any person pretending to the least interest in ingenuity or use of reason , to use such frivolous instances in any case of importance which have not the least pretence of argument in them but what ariseth from a gross misapprehension , or misrepresentation of a doctrine designed to opposition . ( . ) to pardon sinners , is a thing becoming the goodness and grace of god ; to do it by christ , that which becometh them , and his holiness and righteousness also . rom. . . ephes. . , . ( . ) the lord christ was personally innocent ; but he who knew no sin was made sin for us , cor. . . and as the mediator and surety of the covenant , he was to answer for the sins of them whom he undertook to save from the wrath to come ; by giving himself a ransome for them , and making his soul an offering for their sin . ( ) that nothing is due to the justice of god for sin , that is , that sin doth not in the justice of god deserve punishment , is ● good comfortable doctrine , for men that are resolved to continue in their sins whilest they live in this world. the scripture tells us , that christ paid what he took not ; that all our iniquities were caused to meet upon him ; that he bare them in his own body on the tree ; that his soul was made an offering for sin , and therei by made reconciliation or ationement for the sins of the people ; if these persons be otherwise minded , we cannot help it . . it is added ; that this doctrine doth not only disadvantage the true vertue and real intent of christs life and death , but intirely deprives g●d of that praise which is o●ing to his greatest love and goodness . answ. i suppose that this is the first time , that this doctrine fell under this imputation ; nor could it possibly be lyable unto this charge from any , who did either understand it , or the grounds on which it is commonly opposed . for , there is no end of the life or death of christ , which the socinians themselves admit of , but it is also allowed , and asserted in the doctrine now called in question . do they say , that he taught the truth or revealed the whole mind and will of god concerning his worship and our obedience ? we say the same . d● they say , that by his death he hare testimony unto , and confirmed the truth which he had taught ? it is also owned by us . do they say that in what he did , and su●fered , he set us an example that we should labour after conformity unto ? it is what we acknowledge and teach . only we say that all these things belong principally to his prophetical office. but we moreover affirm and believe , that as a priest , or in the discharge of his sacerdotal office , he did in his death and sufferings , offer himself a sacrifice to god , to make attonement for our sins , which they deny ; and that he dyed for us , or in our stead , that we might go free ; without the faith and acknowledgement whereof no part of the gospel can be rightly understood . all the ends then which they themselves assign of the life and death of christ , are by us granted ; and the principal one , which gives life and efficacy to the rest , is by them denyed . neither ( . ) doth it fall under any possible imagination , that the praise due unto god should be ecclipsed hereby . the love and kindness of god towards us , is in the scripture fixed principally and fundamentally , on his sending of his only begotten son to dye for us . and certainly the greater the work was that he had to do , the greater ought our acknowledgement of his love and kindness to be ; but it is said , . that it represents the son more kind and compassionate than the father ; whereas if both be the same god , then either the father is as loving as the son , or the son as angry as the father . answ. ( . ) the scripture referreth the love of the father , unto two heads . ( . ) the sending of his son to dye for us , john . . rom. . . john . . ( . ) in choosing sinners unto a participation of the fruits of his love , ephes. . , , ▪ . the love of the son , is fixed signally on his actual giving himself to dye for us , gal. . . ephes. . . rev. . . what ballances these persons have got , to weigh these loves in , and to conclude which is the greatest or most weighty , i know not . . although only the actual discharge of his office be directly assigned to the love of christ , yet his cond●scention in taking our nature upon him expressed by his mind , ephes . . and the readiness of his will , psalm . . doth eminently comprise love in it also . thirdly , the love of the father in sending of the son , was an act of his will , which being a natural and essential property of god , it was so far the act of the son also , as he is partaker of the same nature ; though eminently and in respect of order it was peculiarly the act of the father . ( . ) the anger of ●od against sin , is an effect of his essential righteousness and holiness which belong to him as god ; which yet hinders not , but that both father , and son , and spirit acted love towards sinners . they say again , . it robs god of the gift of his son for our redemption , which the scriptures attribute to the unmerited love he had for the world , in affirming the son purchased that redemption from the father , by the gift of himself to god as our compleat satisfaction . answ. ( . ) it were endless to consider the improper and absurd expressions which are made use of in these exceptions ; as here the last words have no tolerable sence in them according to any principles whatever . ( . ) if the son 's purchasing redemption for us , procuring , obtaining it , do rob god of the gift of his son for our redemption ; the holy ghost must answer for it : for having obtained for us , or procured , or purchased eternal redemption , is the word used by himself , heb. . . and to deny that he hath laid down his life a ransome for us , and to have bought us with a price , is openly to deny the gospel . ( . ) in a word , the great gift of god consisted in giving his son to obtain redemption for us . ( . ) herein he offered himself unto god , and gave himself for us ; and if these persons are offended herewithal , what are we that we should withstand god. they say , . since christ could not pay what was not his own , it follows that in the payment of his own , the case still remains equally grievous . since the debt is not hereby absolved or forgiven , but transferred only ; and by consequence we are no better provided for salvation than before , owing that now to the son , which was once owing to the father . answ. the looseness , and dubiousness of the expressions here used , makes an appearance that there is something in them , when indeed there is not . there is an allusion in them to a debt and a payment , which is the most improper expression that is used in this matter , and the interpretation thereof is to be regulated by other proper expressions of the same thing . but to keep to the allusion , ( . ) christ paid his own , but not for himself , dan. . . ( . ) paying it for us , the debt is discharged , and our actual discharge is to be given out according to the wayes and means , and upon the conditions appointed and constituted by the father and son. ( . ) when a debt is so transferred as that one is accepted in the room , and obliged to payment in the stead of another , and that payment is made and accepted accordingly , all law and reason require that the original debtor be discharged . ( . ) what on this account we owe to the son , is praise , thankfulness , and obedience , and not the debt which he took upon himself , and discharged for us , when we were non-solvent , by his love . so that this matter is plain enough , and not to be involved by such cloudy expressions and incoherent discourse , following the metaphor of a debt . for if god be considered as the creditor , we all as debtors , and being insolvent , christ undertook out of his love to pay the debt for us , and did so accordingly , which was accepted with god ; it follows that we are to be discharged , upon gods terms , and under a new obligation unto his love , who hath made this satisfaction for us , which we shall eternally acknowledge . it is said , . it no way renders men beholding , or in the least obliged to god , since by their doctrine he would not have abated us , nor did he christ the least farthing ; so that the acknowledgements , are peculiarly the sons , which destroyes the whole current of scripture testimony for his good will towards men. o the infamous portraicture this doctrine draws of the infinite goodness ; is this your retribution , o injurious satisfactionists ? answ. this is but a bold repetition of what in other words was mentioned before over and over . wherein the love of god in this matter consisted , and what is the obligation on us unto thankfulness and obedience , hath been before also declared . and we are not to be moved in fundamental truths , by vain exclamations of weak and unstable men. it is said , . that gods justice is satisfied for sins past , present and to come , whereby god and christ have lost both their power of inj●yning godliness , and prerogative of punishing disobedience ; for what is once paid , is not revokable ; and if punishment should arrest any for their debts , it argues a breach on god or christs part ; or e●se that it hath not been sufficiently solved ; and the penalty compleat sustained by another . answ. the intention of this pretended consequence of our doctrine is , that upon a supposition of satisfaction made by christ , there is no solid foundation remaining for the prescription of faith , repentance , and obedience on the one hand , or of punishing them who refuse so to obey , believe , or repent , on the other . the reason of this inference insinuated , seems to be this ; that sin being satisfied for , cannot be called again to an account . for the former part of the pretended consequence , namely that on this supposition , there is no foundation left for the prescription of godliness , i cannot discern any thing in the least looking towards the confirmation of it , in the words of the objection laid down . but these things are quite otherwise ; as is manifest unto them that read and obey the gospel . for ( . ) christs satisfaction for sins , acquits not the creature of that dependance on god , and duty which he owes to god , which notwithstanding that , god may justly , and doth prescribe unto him , suitable to his own nature , holiness and will. the whole of our regard unto god , doth not lye in an acquitment from sin . it is moreover required of us as a necessary and indispensible consequence of the relation wherein we stand unto him , that we live to him and obey him , whether sin be satisfied for , or no. the manner and measure hereof are to be regulated by his prescriptions , which are suited to his own wisdom and our condition . and they are now referred to the heads mentioned of faith , repentance , and new obedience . ( . ) the satisfaction made for sin , being not made by the sinner himself , there must of necessity be a rule , order , and law-constitution how the sinner may come to be interested in it , and made partaker of it . for the consequent of the freedom of one by the suffering of another , is not natural or necessary , but must proceed and arise from a law-constitution , compact , and agreement . now the way constituted and appointed , is that of faith , or believing , as explained in the scripture . if men believe not , they are no less liable to the punishment due to their sins , than if no satisfaction at all were made for sinners . and whereas it is added , forgetting that every one must appear before the judgement seat of christ , to receive according to things done in the body ; yea and every one must give an account of himself to god ; closing all with this , but many more are the gross absurdities and blasphemies that are the genuine fruits of this so confidently believed doctrine of satisfaction . i say it is ( . ) certain , that we must all appear before the judgement seat of christ , to receive according to the things done in the body ; and therefore wo will be unto them at the great day , who are not able to plead the attonement made for their sins by the blood of christ , and an evidence of their interest therein by their faith and obedience , or the things done and wrought in them , and by them whilst they were in the body here in this world. and this it would better become these persons to betake themselves unto the consideration of , than to exercise themselves unto an unparallel'd confidence in reproaching those with absurdities and blasphemies , who believe the deity and satisfaction of jesus christ the son of the living god , who dyed for us , which is the ground and bottom of all our expectation of a blessed life and immortality to come . the removal of these objections against the truth scattered of late up and down in the hands of all sorts of men , may suffice for our present purpose . if any amongst these men , who judge that they have an ability to mannage the opposition against the truth as declared by us , with such pleas , arguments , and exceptions , as may pretend an interest in appearing reason , they shall , god assisting , be attended unto . with men , given up to a spirit of railing or reviling , though it be no small honour to be reproached by them who reject with scorn the eternal deity of the son of god , and the satisfactory attonement he made for the sins of men , no person of sobriety will contend . and i shall further only desire the reader to take notice , that though these few sheets were written in few hours , upon the desire , and for the satisfaction of some private friends , and therefore contain meerly an expression of present thoughts , without the least design or diversion of mind towards accuracy or ornament ; yet the author is so far confident that the truth , and nothing else is proposed and confirmed in them , that he fears not but that an opposition to what is here declared will be removed , and the truth reinforced in such a way and manner as may not be to its disadvantage . finis . an appendix . the preceding discourse , ( as hath been declared ) was written for the use of ordinary christians ; or such as might be in danger to be seduced , or any way entangled in their minds , by the late attempts against the truths pleaded for . for those to whom the dispensation of the gospel is committed , are debtors both to the greeks , and to the barbarians ; both to the wise and to the unwise , rom. . . it was therefore thought meet , to insist only on things necessary , and such as their faith is immediately concerned in ; and not to immix therewithall , any such arguments or considerations , as might not , by reason of the terms wherein they are expressed , be obvious to their capacity and understanding . unto plainness and perspicuity , brevity was also required , by such as judged this work necessary . that design we hope is answered , and now discharged in some usesul measure . but yet because many of our arguments on the head of the satisfaction of christ , depend upon the genuine signification and notion of the words and terms wherein the doctrine of it is delivered , which for the reasons before mentioned could not conveniently be discussed in the foregoing discourse , i shall here in some few instances , give an account of what farther confirmation the truth might receive , by a due explanation of them . and i shall mention here but few of them , because a large dissertation concerning them all , is intended in another way . first , for the term of satisfaction it self ; it is granted that in this matter it is not found in the scripture . that is , it is not so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or syllabically , but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the thing it self intended is asserted in it , beyond all modest contradiction . neither indeed is there in the hebrew language any word that doth adequately answer unto it ; no nor yet in the greek . as it is used in this cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is properly sponsio or fide jussio , in its actual discharge , maketh the nearest approach unto it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to the same purpose . but there are words and phrases both in the old testament , and in the new , that are equipollent unto it , and express the matter or thing intended by it : as in the old are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this last word we render satisfaction , numb . . , . where god denyes that any compensation , sacred or civil , shall be received to free a murderer from the punishment due unto him ; which properly expresseth what we intend . thou shalt admit of no satisfaction for the life of a murderer . in the new testament ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the verbs ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are of the same importance ; and some of them accommodated to express the thing intended , beyond that which hath obtained in vulgar use . for that which we intended hereby , is , the voluntary obedience unto death , and the passion or suffering of our lord jesus christ , god and man , whereby , and wherein he offered himself through the eternal spirit , for a propitiatory sacrifice , that he might fulfill the law , or answer all its universal postulata , and as our sponsor , undertaking our cause , when we were under the sentence of condemnation , underwent the punishment due to us from the justice of god , being transferred on him ; whereby haveing made a perfect and absolute propitiation or attonement for our sins , he procured for us deliverance from death , and the curse , and a right unto life everlacting . now this is more properly expressed by some of the words before mentioned , than by that of satisfaction ; which yet nevertheless as usually explained , is comprehensive , and no way unsuited to the matter intended by it . in general , men by this word understand either reparationem offensae , or solutionem debiti : either reparation made for offence given unto any ; or the payment of a debt . debitum is either oriminale , or pecuniarium ; that is , either , the obnoxiousness of a man to punishment for crimes , or the guilt of them , in answer to that justice and law which he is necessarily liable and subject unto ; or , unto a payment or compensation by , and of money , or what is valued by it ; which last consideration , neither in it self , nor in any reasonings from an analogie unto it , can in this matter have any proper place . satisfaction is the effect of the doing or suffering , what is required for the answering of his charge against faults or sins , who hath right , authority and power to require , exact , and inflict punishment for them . some of the schoolment define it , by voluntaris radditio aequivalentis indebiti ; of which more elsewhere . the true meaning of to satisfie , or make satisfaction , is tantum facere aut pati , quantum satis sit juste irato ad vindictam . this satisfaction is impleaded , as inconsistent with free remission of sins ; how causlesly we have seen . it is so far from it , that it is necessary to make way for it , in case of a righteous law transgressed , and the publick order of the universal governour and government of all , disturbed . and this god directs unto , lev. . . the priest shall make an attonement for him , and it shall be forgiven him . this attonement was a legal satisfaction ; and it is by god himself premised to remission or pardon . and paul prayes philemon to forgive onesimus , though he took upon himself to make satisfaction for all the wrong or dammage that he had sustained , epist. v. , . and when god was displeased with the friends of job he prescribes a way to them , or what they shall do , and what they shall get done for them , that they might be accepted and pardoned , job . , . the lord said unto eliphaz , my wrath is kindled against thee and against thy two friends , therefore take unto you now seven bullocks and seven ramms , and go to my servant job , and offer up for your selves a burnt offering , and my servant job shall pray for you , for him i will accept ; lest i deal with you after your folly . he plainly enjoyneth an attonement , that he might freely pardon them . and both these , namely satisfaction and pardon , with their order and consistency , were solemnly represented by the great institution of the sacrifice of the scape goat . for after all the sins of the people were put upon him , or the punishment of them transferred unto him in a type and representation with quod in ejus caput-sit , the formal reason of all sacrifices propitiatory , he was sent away with them , denoting the oblation or forgiveness of sin , after a translation made of its punishment , lev. . , . and whereas it is not expresly said , that that goat suffered , or was slain , but was either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hircus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a goat sent away , or was sent to a rock called azazel in the wilderness , as vatablus and oleaster , with some others think , ( which is not probable , seeing though it might then be done whilest the people were in the wilderness of sinai ; yet could not by reason of its distance , when the people were setled in canaan be annually observed ; ) it was from the poverty of the types , whereof no one could fully represent that grace which it had particular respect unto . what therefore was wanting in that goat , was supplyed in the other , which was slain as a sin offering , v. . . neither doth it follow , that on the supposition of the satisfaction pleaded for , the freedom , pardon , or acquitment of the person originally guilty and liable to punishment , must immediately and ipso facto , ensue . it is not of the nature of every solution or satisfaction , that deliverance must ipso facto follow . and the reason of it is , because this satisfaction by a succedaneous substitution of one to undergo punishment for another , must be founded in a voluntary compact , and agreement , for there is required unto it , a relaxation of the law , though not as unto the punishment to be inflicted , yet as unto the person to be punished . and it is otherwise in personal guilt , than in pecuniary debts . in these the debt it self is solely intended , the person only obliged with reference thereunto . in the other , the person is firstly and principally under the obligation . and therefore when a pecuniary debs is paid , by whomsoever it be paid , the obligation of the person himself unto payment ceaseth ipso facto . but in things criminal , the guilty person himself , being firstly , immediately and intentionally under the obligation unto punishment , when there is introduced by compact , a vicarious solution in the fubstitution of another to suffer , though he suffer the same absolutely which those should have done for whom he suffers ; yet because of the acceptation of his person to suffer , which might have been refused , and could not be admitted , without some relaxation of the law , deliverance of the guilty persons cannot ensue ipso facto , but by the intervention of the terms fixed on in the covenant or agreement for an admittance of the substitution . it appears from what hath been spoken , that in this matter of satisfaction , god is not considered as a creditor , and sin as a debt , and the law as an obligation to the payment of that debt , and the lord christ as paying it ; though these notions may have been used by some for the illustration of the whole matter ; and that not without countenance from sundry expressions in the scripture to the same purpose ; but god is considered as the infinitely holy and righteous author of the law , and supream governour of all mankind , according to the tenor and sanction of it . man is considered as a sinner , a transgressor of that law , and thereby obnoxious and liable to the punishment constituted in it , and by it , answerably unto the justice and holiness of its author . the substitution of christ was meerly voluntary on the part of god , and of himself , undertaking to be a sponsor to answer for the sins of men , by undergoing the punishment due unto them . that to this end there was a relaxation of the law , as to the persons that were to suffer , though not as to what was to be suffered . without the former , the substitution mentioned could not have been admitted . and on supposition of the latter , the suffering of christ could not have had the nature of punishment properly so called . for punishment relates to the justice and righteousness in government of him that exacts it , and inflicts it . and this the justice of god doth not , but by the law. nor could the law be any way satisfied , or fulfilled by the suffering of christ , if antecedently thereunto its obligation or power of obliging unto the penalty constituted in its sanction , unto sin , was relaxed , dissolved , or dispensed withall . nor was it agreeable to justice , nor would the nature of the things themselves admit of it , that another punishment should be inflicted on christ , than what we had deserved , nor could our sin be the impulsive cause of his death : nor could we have had any benefit thereby . and this may suffice to be added unto what was spoken before , as to the nature of satisfaction , so far as the brevity of the discourse whereunto we are confined , will bear , or the use whereunto it is designed doth require . secondly , the nature of the doctrine contended for , being declared and cleared , we may in one or two instances manifest how evidently it is revealed , and how fully it may be confirmed or vindicated . it is then in the scripture declared , that christ dyed for us ; that he dyed for our sins , and that we are thereby delivered . this is the foundation of christian religion as such . without the faith , and acknowledgement of it , we are not christians . neither is it in these general terms , at all denyed by the socinians . it remains therefore , that we consider , ( . ) how this is revealed and affirmed in the scripture : and ( . ) what is the true meaning of the expressions and propositions wherein it is revealed and affirmed ; for in them , as in sundry others , we affirm , that the satisfaction pleaded for , is contained . . christ is said to dye , to give himself , to be delivered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. for us , for his sheep , for the life of the world ; for sinners , john . . chap. . . rom. . . cor. . , . gal. . . heb. . . moreover he is said to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for sins , cor. . . gal. . . the end whereof every where expressed in the gospel , is , that we might be freed , delivered , and saved . these things as was said , are agreed unto , and acknowleded . . the meaning and importance , we say of these expr●ssions , is ; that christ dyed in our room , place , or stead , undergoing the death or punishment which we should have undergone in the way and manner before declared . and this is the satisfaction we plead for . it remains therefore , that from the scripture , the nature of the things treated of , the proper signification and constant use of the. expressions mentioned , the exemplification of them in the customs and usages of the nations of the world , we do evince and manifest , that what we have laid down , is the true and proper sense of the words , wherein this revelation of christs dying for us is expressed ; so that they who deny christ to have dyed for us in this sense , do indeed deny that he properly dyed for us at all ; what ever benefits they grant , that by his death we may obtain . first , we may consider the use of this expression in the scripture , either indefinitely , or in particular instances . only we must take this along with us , that dying for sins and transgressions , being added unto dying for sinners or persons , maketh the substitution of one in the room and stead of another , more evident , than when the dying of one for another only , is mentioned . for whereas all predicates are regulated by their subjects , and it is ridiculous to say , that one dyeth in the stead of sins , the meaning can be no other , but the bearing or answering of the sins of the sinner , in whose stead any one dyeth . and this is in the scripture declared to be the sense of that expression , as we shall see afterwards . let us therefore consider some instances . john . . the words of caiaphas counsel are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is expedient for us , that one man should dye for the people , and that the whole nation perish not : which is expressed again , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perish for the people . caiaphas feared , that if christ were spared , the people would be destroyed by the romans . the way to free them , he thought was by the destruction of christ ; him therefore he devoted to death , in lieu of the people . as he vnum pro multis dabitur caput . one head shall be given for many . not unlike the speech of otho the emperour in xiphilin , when he slew himself to preserve his army ; for when they would have perswaded him to renew the war after the defeat of some of his forces , and offered to lay down their lives to secure him ; he replyed , that he would not ; adding this reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is far better , and more just that one should perish or dye for all ; than that many should perish for one ; that is , one in the stead of many , that they may go free ; or as another speaks ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eurip. let one be given up to dye in the stead of all . joh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they are the words of st. peter unto christ ; i will lay down my life for thee ; to free thee , i will expose my own head to danger , my life to death ; that thou maist live and i dye . it is plain that he intended the same thing with the celebrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old , who exposed their own lives , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for one another , such were damon and pythias , orestes & pylades , nisur & eurialus . whence is that saying of seneca , succurram perituro ; sed ut ipse n●n peream ; nisi si futurus ero magni hominis , aut magnae rei merces . i will relieve or succour one that is ready to perish ; yet so as that i perish not my self ; unless thereby , i be taken in lieu of some great man , or great matter . for a great man , a man of great worth and usefulness i could perish , or dye in his stead , that he might live and go free . we have a great example also of the importance of this expression in those words of david concerning absolom , sam. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will grant me to dye , i for thee , or in thy stead ; my son absolom . it was never doubted , but that david wished that he had dyed in the stead of his son ; and to have undergone the death which he did , to have preserved him alive . as to the same purpose , though in another sense , m●zentius in virgil expresseth himself , when his son lausus interposing b●tween him and danger in battel , was slain by aeneas . tantane me tenuit vivendi nate voluptas , vt pro me hostili paterer succedere dextrae quem genui ? tuane haec genitor per vulnera servor ? morte tuâ vivam ? hast thou o son , fallen under the enemies hand in my stead ; am i saved by thy wounds ; do i live by thy death ? and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by david doth signifie , when applyed unto persons , either a succession , or a substitution ; still the coming of one into the place and room of another : when one succeeded to another in government , it is expressed by that word , sam. . . kings . . chap. . . in other cases it denotes a substitution . so jehu tells his gurad , that if any one of them let any of baals priests escape , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , kings . . his life should go in the stead of the life that he had suffered to escape . and this answereth unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek , which is also used in this matter ; and ever denotes either equality , contrariety , or substitution . the two former senses , can here have no place ; the latter alone hath . so it is said , that archelaus reigned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; mat. . , . in the room or stead of herod his father . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , matth. . . is an eye for an eye , and a tooth for a tooth , and this word also is used in expressing the death of christ for us . he came , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . matth. . . to give his life a ransome for many ; that is , in their stead to dye . so the words are used again , mark . . and both these notes of a succedaneous substitution are joined together , tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and this the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to buy any thing , to purchase or procure any thing , with the price of ones life . so tigranes in xenophon , when cyrus askt him what he would give or do for the liberty of his wife whom he had taken prisoner ; answered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i will purchase her liberty with my life , or the price of my soul. whereon the woman being freed , affirmed afterwards , that she considered none in the company , but him who said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that he would purchase my liberty with his own life . and these things are added on the occasion of the instances mentioned in the scripture , whence it appears , that this expression of dying for another , hath no other sense or meaning , but only dying instead of another , undergoing the death that he should undergo , that he might go free . and in this matter of christs dying for us , add that he so dyed for us , as that he also dyed for our sins , that is , either to bear their punishment , or to expiate their guilt , ( for other sense the words cannot admit ) and he that pretends to give any other sense of them than that contended for , which implyes the whole of what lyes in the doctrine of satisfaction , erit mihi magnus apollo ; even he who was the author of all ambiguous oracles of old . and this is the common sense of mori pro alio , and pati pro alio , or pro alio discrimen capitis subire ; a substitution is still denoted by that expression , which sufficeth us in this whole cause ; for we know both into whose room he came , and what they were to suff●r . thus entellus killing and sacrificing an ox to eryx in the stead of dares whom he was ready to have slain , when he was taken from him , expresseth himself ; hanc tibi eryx meliorem animam pro morte daretis persolvo . he offered the ox , a better sacrifice , in the stead of dares , taken from him . so fratrem pollux alternà morte redemit . and they speak so not only with respect unto death , but where ever any thing of durance or suffering is intended . so the angry master in the comoedian , verberibus caesum te dave in pistrinum dedam usque ad necem . eâ lege atque omine , ut si inde te exemerim , ego pro te molam . he threatned his servant to cast him into prison to be macerated to death with labour , and that with this engagement , that if he ever let him out he would grind for him ; that is , in his stead . wherefore without offering violence to the common means of understanding things amongst men , another sense cannot be affixed to these words . the nature of the thing it self will admit of no other exposition than that given unto it ; and it hath been manifoldly exemplified among the nations of the world . for suppose a man guilty of any crime , and on the account thereof , to be exposed unto danger from god or man , in a way of justice , wrath , or vengeance , and when he is ready to be given up unto suffering according unto his demerit , another should tender himself to dye for him that he might be freed , let an appeal be made to the common reason and understandings of all men , whether the intention of this his dying for another , be not , that he substitutes himself in his stead to undergo what he should have done , however the translation of punishment from one to another may be brought about and asserted . for at present we treat not of the right , but of the fact , or the thing it self . and to deny this to be the case as to the sufferings of christ , is as far as i can understand , to subvert the whole gospel . moreover , as was said , this harh been variously exemplified among the nations of the world ; whose actings in such cases , because they excellently shadow out the general notion of the death of christ for others , for sinners ; and are appealed unto directly by the apostle to this purpose , rom. . , . i shall in a few instances reflect upon . not to insist on the voluntary surrogations of private persons , one into the room of another , mutually to undergo dangers and death for one another , as before mentioned , i shall only remember some publick transactions in reference unto communities , in nations , cities , or armies . nothing is more celebrated amongst the ancients than this ; that when they supposed themselves in danger , from the anger and displeasure of their gods , by reason of any guilt or crimes among them , some one person should either devote himself , or be devoted by the people , to dye for them , and therein to be made as it were an expiatory sacrifice . for where sin is the cause , and god is the object respected , the making of satisfaction by undergoing punishment , and expiating of sin by a propitiatory sacrifice , are but various expressions of the same thing . now those whoso devoted themselves , as was said , to dye in the stead of others , or to expiate their sins , and turn away the anger of the god they feared by their death , designed two things in what they did . first , that the evils which were impendent on the people and feared , might fall on themselves , so that the people might go free . secondly , that all good things which themselves desired , might be conferred on the people ; which things have a notable shaddow in them of the great expiatory sacrifice concerning which we treat , and expound the expressions wherein it is declared . the instance of the decii , is known ; of whom the poet , plebeiae deciorum animae , plebeia fuerunt nomina ; pro totis legionibu● hitam●n , & pro omnibus auxiliis , atque omni plehe latins . sufficiunt diis infernis . the two decii , father and son , in imminent dangers of the people , devoted themselves , at several times , unto death and destruction . and saith he ; sufficiunt diis infernis ; they satisfied for the whole people ; adding the reason whence so it might be ; pluris enim decii quam qui servantur ab illis . they were more to be valued , than all that were saved by them . and the great historian doth excellently describe both the actions , and expectations of the one and the other in what they did . the father , when the roman army commanded by himself and titus m●nlius , was near a total ruine by the latines , called for the publick priest , and caused him with the usual solemn ceremonies , to devote him to death , for the deliverance and safety of the army : after which making his requests to his gods , ( dii quorum est potestas nostrorum hostiumque ) the gods that had power over them and their adversaries , as he supposed , he cast himself into death by the swords of the enemy . conspectus ab utraque acie aliquanto augustior humano visu , sicut coelo missus , piaculum omnis deorum irae , qui pestem ab suis aversam in hostes ferret . he was looked on by both armies , as one more august than a man , as one sent from heaven , to be a piacular sacrifice ; to appease the anger of the gods , and to transferre destruction from their own army to the enemies , liv. hist. . his son in like manner in a great and dangerous battel against the galls and samnites ; wherein he commanded in chief , devoting himself as his father had done , added unto the former solemn deprecations ; prae se , agere sese , formidinem ac fugam , caedemque ac cruorem , coel stium , infernorum iras , lib. . that he carryed away before him , ( from those for whom he devoted himself ) fear and flight , slaughter and blood , the anger of the coelestial and infernal gods . and as they did in this devoting of themselves design , averuncare malum , deûm iras , lustrare p●pulum , aut exercitum , piaculum fieri or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expiare crimina , scelus , reatum , or to remove all evil from others by taking it on themselves in their stead ; so also they thought they might , and intended in what did , to covenant and contract for the good things they desired . so did these decii , and so is menaeceus reported to have done ▪ when he devoted himself for the city of thebes in danger to be destroyed by the argives . so papinius introduceth him treating his gods , armorum superi , tuque , ô quifunere tanto indulges mihi phoebe mori , date gaudia thebis , quae pepegi , & toto quae sanguine prodi gus emi . he reckoned that he had not only repelled all death and danger from thebes , by his own , but that he had purchased joy , in peace and liberty for the people . and where there was none in publick calamities , that did voluntarily devote themselves , the people were wont to take some obnoxious person , to make him exercra●le , and to lay on him according to their superstition , all the wrath of their gods , and so give him up to destruction . such the apostle alludes unto , rom. . . cor. . , . so the massilians were wont to explate their city by taking a person devoted , imprecating on his head all the evil that the city was obnoxious unto , casting him into the sea with th●se words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thou our expiatory sacrifice ; to which purpose were the solemn words that many used in their expiatory sacrifices ; as herodotus test●fieth of the aegyptians , bringing their offerings , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they laid these imprecations on their heads ; that if any evil were happening towards the sacrificer , or all egypt , let it be all turned and laid on this devoted head . and the persons whom they thus dealt withall , and made execrate , were commonly of the vilest of the people , or such as had rendred themselves detestable by their own crimes ; whence was the complaint of the mother of m●naeceus upon her sons devoting himself , lustralemne feris , ego te puer inclyte thebis , d●votumque caput , vilis seu mater alebam ? i have recounted these instances to evince the common intention , sense , and understanding of that expression , of one dying for another ; and to manifest by examples , what is the sense of mankind , about any ones being devoted and substituted in the room of others , to deliver them from death and danger ; the consideration whereof , added to the constant use of the words mentioned , in the scripture , is sufficient to f●●nd and confirm this conclusion . that whereas it is fr●quently affirmed , in the scripture , th●ir christ dyed for us , and for our sins , &c. to deny that he dyed and suffered in our stead , undergoing the death whereunto we were obnoxious , and the punishment due to our sins , is ; if we respect in what we say or believe ▪ the constant use of those words in the scripture , the nature of the thing it self concerning which they are used , the uncontrolled use of that expression in all sorts of writers , in expressing the same thing , which the instances and examples of its meaning and intention among the nations of the world , is to deny that he dyed for us at all . neither will his dying for our good or advantage only , in what way or sense soever , answer or make good , or true , the assertion of his dying for us , and our sins . and this is evident in the death of the apostles and martyrs ; they all dyed for our good ; our advantage and benefit was one end of their sufferings , in the will and appointment of god ; and yet it cannot be said , that they dyed for us , or our sins . and if christ dyed only for our good , though in a more effectual manner than they did , yet this altereth not the kind of his dying for us ; nor can he thence be said properly , according to the only due sense of that expression , so to do . i shall in this brief and hasty discourse , add only one consideration more about the death of christ to confirm the truth pleaded for . and that is that he is said in dying for sinners , to bear their sins , isa. . . he shall bear their iniquities , v. . he bare the sins of many ; explained , v. . he was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was upon him , pet. . . who his own self bare our sins in his own body on the tree , &c. this expression is purely sacred . it occurreth not directly in other authors , though the sense of it in other words do frequently . they call it luere peccata ; that is , delictorum supplicium ferre ; to bear the punishment of sins . the meaning therefore of this phrase of speech , is to be taken from the scripture alone , and principally from the old testament , where it is originally used ; and from whence it is tranferred into the new testament in the same sense , and no other . let us consider some of the places . isa. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used , vers . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our griefs he hath born them . the word signifies , properly to bear a weight or a burden , as a man bears it on his shoulders ; bajulo , porto . and it is never used with respect unto sin , but openly and plainly it signifies the undergoing of the punishment due unto it ; so it occurrs directly to our purpose , lam. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our fathers have sinned and are not ; and we have born their iniquities ; the punishment due to their sins . and why a new sense should be forged for these words , when they are spoken concerning christ , who can give a just reason ? again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers . . and he bear the sin of many . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used with respect unto sin ; sometimes with reference unto gods actings about it , and sometimes with reference unto mens concerns in it . in the first way , or when it denotes an act of god , it signifies to lift up , to take away , or pardon sin ; and leaves the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where with it is joyned under its first signification , of iniquity ; or the g●ilt of sin , with respect unto punishment ensuing as its consequent . for god pardoning the guilt of sin , the removal of the punishment doth necessarily ensue ; guilt containing an obligation unto punishment . in the latter way , as it respects men or sinners , it constantly denotes the bearing of the punishment of sin , and gives that sense unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with respect unto the guilt of sin as its cause . and hence ariseth the ambiguity of those words of cain , gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes an act of god , if the words be spoken with reference in the first place to any acting of his towards cain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retains the sense of iniquity , and the words are rightly rendered , my sin is greater than to be fogiven . if it respect cain himself firstly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assumes the signification of punishment , and the words are to be rendred ; my punishment is greater than i can bear , or is to be born by me . this i say is the constant sense of this expression , nor can any instance to the contrary be produced . some may be mentioned in the confirmation of it . numb . . . your children shall wander in the wilderness forty years , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall bear your whoredoms , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye sh●ll bear your in quities forty years ; that is , the punishment due to your whoredoms and iniquities , according to gods provideneial d●aling with them at that time . lev. . . he that eateth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall bear his iniquities , how ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that s●ul shall be cut off . to b● cut off for sin , by the punishment of it , and for its guilt , is to bear in quity . so chap. ● , . for a man to bear his iniquity , and to be killed , slain , or put to death for it , are the same . ezek. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the soul that sinneth it shall dye ; the son shall not bear the sin of the father . to bear sin , and to dye for sin , are the same . more instances might be added , all uniformity speaking the same sense of the words . and as this sense is sufficiently indeed invincibly established by the invariable use of that expression in the scripture , so the manner whereby it is affirmed that the lord christ bare our iniquities , sets it absolutely free from all danger by opposition . for he bare our iniquities when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lord made to meet on him , or laid on him , the iniquity of us all , isa. . . which words the lxx . render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lord gave him up , or delivered him unto our sins . that is , to be punished for them ; for other sense the words can have none ; he made him sin for us , cor. . . so he bore our sins , isa. . . how ? in his own body on the tree , pet. . . that when he was , and in his being stricken , smitten , afflicted , wounded , bruised , slain , so was the chastisement of our peace upon him . wherefore to deny that the lord christ in his death and suffering for us , underwent the punishment due to our sins , what we had deserved , that we might be delivered , as it everts the great foundation of the gospel , so by an open perverting of the plain words of the scripture , because not suited in their sense and importance to the vain imaginations of men , it gives no small countenance to infidelity and atheism . finis . ouranōn ourania, the shaking and translating of heaven and earth a sermon preached to the honourable house of commons in parliament assembled on april , a day set apart for extraordinary humiliation / by john owen. owen, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing o ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) ouranōn ourania, the shaking and translating of heaven and earth a sermon preached to the honourable house of commons in parliament assembled on april , a day set apart for extraordinary humiliation / by john owen. owen, john, - . [ ], p. printed by m. simmons, and are to be sold by john cleaver ..., london : . first two words of title transliterated from greek. advertisement on t.p. reproduction of original in thomason collection, british library. eng england and wales. -- parliament. bible. -- n.t. -- hebrews xii, -- sermons. sermons, english. a r (wing o ). civilwar no ouranōn ourania· the shaking and translating of heaven and earth. a sermon preached to the honourable house of commons in parliament assemb owen, john d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion die veneris . april . . ordered by the commons assembled in parliament , that sir william masham do give hearty thanks from this house to mr. owen , for his great pains in his sermon preached before the house yesterday at margarets westminster ; and that he be desired to print his sermon at large , as he intended to have delivered it ( if time had not prevented him ) wherein he is to have the like liberty of printing thereof , as others in like kinde usually have had . hen : scobell cler. parliament . ΟΥΡΑΝΩΝ ΟΥΡΑΝΙΑ . the shaking and translating of heaven and earth . a sermon preached to the honourable house of commons in parliament assembled : on april . a day set apart for extraordinary humiliation . by john owen . isaiah . . . and when ye see this , your heart shall rejoyce , and your bones shall flourish like an herb : and the hand of the lord shall be known towards his servants , and his indignation towards his enemies . for by fire , and by his sword , will the lord plead with all flesh : and the slain of the lord shall be many . london : printed by m. simmons , and are to be sold by john cleaver , at his shop in paul's church-yard near the school . . where also are to be sold the authors former sermon , preached the th . of january , . and likewise his sermons for a memoriall of the deliverance of essex county and committee . to the right honorable the commons of england assembled in parliament . sirs , all that i shall preface to the ensuing discourse , is , that seeing the nations welfare and your own actings are therein concerned ; the welfare of the nation , and your own prosperity in your present actings , being so neerly related as they are to the things of the ensuing discourse , i should be bold to presse you to a serious consideration of them as now presented unto you , were i not assured by your ready attention unto , and favourable acceptation of their delivery , that being now published by your command , such a request would be altogether needlesse . the subject matter of this sermon being of so great weight and importance as it is , it had been very desireable , that it had fallen on an abler hand , as also that more space and leasure had been allotted to the preparing of it , first for so great , judicious , and honorable audience ; and secondly , for publick view , then possibly i could begge from my daily troubles , pressures and templations , in thee midst of a poore , numerous provoking people . as the lord hath brought it forth , that it may be usefull to your honorable assembly , and the residue of men that wait for the appearance of the lord jesus , shall be the sincere indeavour at the throne of grace , of coggeshall : may . . your most unworthy servant , in the work of the lord , john owen . a sermon preached to the honorable house of commons , upon thursday the th . of april . being by order of that house especially appointed for a day of humiliation . hebr. . . and this word , yet once more , signifieth the removing of those things that are shaken , as of things that are made , that those things which cannot be shaken may remain . the main designe of the apostle in this scripture to the hebrews , is to prevail with his countrey-men who had undertaken the profession of the gospel , to abide constant and faithfull therein , without any apostasie unto or mixture with judaisme , which god and themselves had forsaken , fully manifesting , that in such back-sliders the soul of the lord hath no pleasure . chap. . . a task , which whoso undertaketh in any age , shall finde exceeding weighty and difficult , even to perswade professors to hold out , and continue in the glory of their profession unto the end , that with patience doing the will of god , they might receive the promise ; especially if there be lyons in the way , if opposition or persecution do attend them in their professed subjection to the lord jesus . of all that deformitie and dissimilitude to the divine nature which is come upon us by the fall , there is no one part more eminent , or rather no one defect more evident , then inconstancie and unstablenesse of minde , in embracing that which is spiritually good . man being turned from his unchangeable rest , seeks to quiet and satiate his soul with restlesse movings towards changeable things . now he who worketh all our works for us , and in us , isa. . . worketh them also by us : and therefore that which he will give , he perswades us to have , that at once his bounty , and our duty , may receive a manifestation in the same thing . of this nature is perseverance in the faith of christ , which as by him it is promised , and therefore is a grace , so to us it is prescribed , and thereby is a duty . petamus ut det , quod ut habeamus jubet : august . let us ask him to bestow , what he requires us to enjoy . yea , da domine quod jubes , & jube quod vis : give what thou commandest , and command what thou pleasest . as a duty it is by the apostle here considered , and therefore pressed on them , who by nature were capeable , and by grace enabled for the performance thereof . patheticall exhortations then unto perseverance in the profession of the gospel , bottomed on prevalent scripturall arguments , and holy reasonings , are the summe of this epistle . the arguments the apostle handleth unto the end proposed , are of two sorts : . principall . . deductive , or emergencies from the first . . his principall arguments are drawn from two chief fountains : . the author , and , . the nature and end of the gospel . the author of the gospel is either . principall and immediate , which is god the father , who having at sundrie times and in divers manners formerly spoken by the prophets , herein speaketh by his son ; chap. . . . concurrent and immediate , jesus christ , this great salvation being begun to be spoken to us by the lord . chap. . . this latter he chiefly considereth , as in and by whom the gospel is differenced from all other dispensations of the minde of god . concerning him to the end intended , he proposeth . his person , . his employment . for his person , that thence he may argue to the thing aymed at , he holdeth out , . the infinite glory of his deity : being the brightnesse of his fathers glory , and the expresse image of his person : chap. . . . the infinite condescension of his love , in assuming humanity , for because the children were pertakers of flesh and blood , he also himself took part of the same . chap. . . and from the consideration of both these , he presseth the main exhortation which he hath in hand , as you may see , chap. . , . chap . , , &c. the employment of christ he describeth in his offices , which he handleth . positively , and very briefly , chap. , , . . comparatively , insisting chiefly on his priesthood , exalting in sundrie weighty particulars , above that of aaron , which yet was the glory of the jewish worship , and this at large , chap. , , , , . and this being variously advanced and asserted , he layeth as the main foundation , upon which he placeth the weight and stresse of the main end pursued , as in the whole epistle is every where obvious . ii. the second head of principall arguments he taketh from the gospel it self , which considering as a covenant he holdeth out two wayes : . absolutely , in its efficacy in respect of . justification , in it god is mercifull to unrighteousnesse and sins , and iniquities he remembers no more : chap. . . bringing in perfect remission , that there shall need no more offering for sin : chap. . . . sanctification , he puts his laws in our hearts , and writes them in our minds , chap. . . in it , purging our consciences by the blood of christ , chap. . . . perseverance , i will be to them a god , and they shall be to me a people : chap. . . all three being also held out in sundrie other places . . respectively to the covenant of works , and in this regard assignes unto it principall qualifications , with many peculiar eminencies them attending , too many now to be named : now these are , . that it is new , he saith a new covenant , and hath made the first old . chap. . . . better ; it is a better covenant , and built upon better promises : chap. . , . . surer , the priest thereof being ordained , not after the law of a carnall commandment , but after the power of an endly life : chap. . . . vnalterable , so in all the places before named , and sundry others . all which are made eminent in its peculiar mediator jesus christ , which is the summe of chap. . and still in the holding out of these things , that they might not forget the end for which they were now drawn forth , and so exactly handled , he interweaves many patheticall intreaties , and pressing arguments by way of application , for the confirming and establishing his countrey-men in the faith of this glorious gospel , as you may see almost in every chapter . . his arguments lesse principall , deduced from the former , being very many , may be referred to these . heads . . the benefits by them enjoyed under the gospel . . the example of others , who by faith and patience obtained the promises : chap. . . from the dangerous and pernicious consequence of back-sliding , of which onely , i shall speak . now this he setteth out . wayes . . from the nature of that sin , it is a crucifying to themselves the son of god afresh , and putting him to open shame . chap. . . a treading under foot the son of god , counting the blood of the covenant an unholy thing , and doing despite to the spirit of grace : chap. . . . the irremedilesse punishment which attends that sin : there remains no more sacrifice for it , but a certain fearfull looking for of judgement , and fiery indignation that shall consume the adversaries : chap. . , . . the person against whom peculiarly it is committed , and that is he who is the author , subject , and mediator of the gospel , the lord jesus christ ; concerning whom for the aggravation of this sin , he proposeth two things . . his goodnesse and love , and that in his great undertaking to be a saviour , being made like unto his brethren in all things , that he might be a mercifull and faithfull high priest in things pertaining to god , to make reconciliation for the sins of the people : chap. . . and of this , there is a sweet and choise line , running through the whole discourse , making the sin of back-sliding , against so much love and condescension appear exceeding sinfull . . his greatnesse or power , which he sets out . wayes : . absolutely , as he is god to be blessed for ever : chap. and it is a fearfull thing to fall into the hands of the living god : chap. . . . comparatively , as he is the mediator of the new covenant in reference to moses . and this he setteth forth as by many and sundry reasonings in other places of the epistle , so by a double testimony in this th . chapter , making that inference from them both , which you have v. . see that you refuse not him that speaketh , for if they escaped not who refused him who spake on earth , how much more shall not we escape if we turn away from him who speaketh from heaven . now the first testimony of his power , is taken from a record of what he did heretofore ; the other , from a prediction of what he will do hereafter . the first you have , v. . in the first part of it : his voice then shook the earth : then , that is , when the law was delivered by him , as it is described v. , , . foregoing . when the mountain , upon which it was delivered , the mediator moses , into whose hand it was delivered , and the people , for whose use it was delivered , did all shake and tremble , at the voice , power and presence of christ , who , as it hence appears , is that jehovah who gave the law . exod. . . the other in the same verse is taken from a prediction , out of haggai , . . of what he will do hereafter , even demonstrate and make evident his power beyond what ever he before effected , he hath promised , saying , yet once more i shake not the earth onely , but also the heavens . and if any one shall ask , wherein this effect of the mighty power of the lord jesus consisteth , and how from thence professors may be prevailed upon to keep close to the obedience of him in his kingdom , the apostle answers , v. . and this word , yet once more , signifies the removing of those things that are shaken , as of things that are made , that those things which cannot be shaken may remain . and thus am i stepped down upon the words of my text , finding them in the close of the arguments drawn from the power of christ , to perswade professors to constancy in the paths of the gospel ; and having passed through their coherence , and held out their ayme and tendance , their opening and application comes now to be considered : and herein these . things . . the apostles assertion , the things that are shaken shall be removed , as things that are made . . the proof of this assertion , this word , once more , signifieth , no lesse . . his inference from this assertion , thus proved : the things that cannot be shaken must remain . in the first i shall consider , . what are the things that are shaken . . what is their shaking . . what their removall being shaken . for the first , there is great variety of judgement amongst interpreters ; the fore-going verse tells us it is not onely the earth , but the heaven also ; but now what heaven and earth this should be , is dubious , is not apparent . so many different apprehensions of the minde of god in these words , as have any likenesse of truth , i must needs recount and remove , that no prejudice may remain from other conceptions , against that which from them we shall assert . the earth ( say some ) is the men of the earth , living thereon : and the heavens are the angels , their blessed inhabitants : both shaken , or stricken with amazement upon the nativity of christ , and preaching of the gospel . the heavens were shaken , when so great things were accomplished , as that the angels themselves desired to look intt hem . pet. . . and the earth was filled with amazement when the holy ghost being powred out upon the apostles for the preaching of the gospel , men of every nation under heaven were amazed , and marvelled at it . act. . , , . thus ro●locus , piscator , and sundry other famous divines : but , . the shaking here intimated by the apostle , was then when he wrote under the promise , not actually accomplished as were the things by them recounted : for the holds it forth as an issue of that great power of christ which he would one day exercise for the further establishment of his kingdom . . this , that now is to be done , must excell that which formerly was done at the giving of the law , as is clearly intimated in the inference , then he sho●k the earth , but now the heavens also , ( it is a gradation to an higher demonstration of the power of christ ) which that the things of this interpretation are , is not apparent . . it is marvellous these learned men observed not , that the heavens and earth shaken , v. . are the things to be removed , ver. . now how are angels and men removed by christ ? are they not rather gathered up into one spirituall body and communion ? hence , ver : . they interpret the shaken things to be judaic●ll ceremonies , which , v. . they had said to be men and angels . . others by heaven and earth understand the materiall parts of the worlds fabrick , commonly so called : and by their shaking , those portentous signes and prodigies , with earthquakes , which appeared in them , at the birth , and death of the lord jesus . a new star , preternaturall darknesse , shaking of the earth , opening of graves , renting of rocks , and the like , are to them this shaking of heaven and earth . so junius , and after him , most of ours . but this interpretation is obnoxious to the same exceptions with the former , and also others : for , . these things being past before , how can they be held out under a promise ? . how are these shaken things removed , which with their shaking they must certainly be , as in my text ? . this shaking of heaven and earth is ascribed to the power of christ as mediator , whereunto these signes and prodigies cannot rationally be assigned , but rather to the soveraignty of the father bea●ing witnesse to the nativity and death of his son : so that neither can this conception be fastned on the words . . the fabrick of heaven and earth is by others also intended , not in respect of the signes and prodigies formerly wrought in them ; but of that dissolution , or as they suppose alteration , which they shall receive at the last day : so paraeus grotius , many more . now though these avoid the rock of holding out as accomplished what is onely promised , yet this glosse also is a dresse disfiguring the minde of god in the text . for , . the things here said to be shaken , do stand in a plain opposition to the things that cannot be shaken , nor removed ; and therefore they are to be removed , that these may be brought in . now the things to be brought in are the things of the kingdom of the lord jesus : what opposition , i pray , do the materiall fabrick of heaven and earth stand in to the kingdom of the lord jesus ? doubtlesse none at all , being the proper seat of that kingdom . . there will on this ground , be no bringing in of the kingdom of the lord jesus , untill indeed that kingdom in the sense here insisted on is to cease , that is after the day of judgement , when the kingdom of grace shall have place no more . those are the most materiall and likely mistakes about the words ; i could easily give out , and pluck in again . or . other warping senses , but i hope few in these dayes of accomplishing will once stumble at them ; the true minde of the spirit , by the help of that spirit of truth comes next to be unfolded . and first what are the things that are shaken . . as the apostle here applyes a part of the prophesie of haggai , so that prophesie even in the next words gives light into the meaning of the apostle . look what heaven and earth the prophet speaks of , of those and no other speaks the apostle . the spirit of god in the scripture is his own best interpreter . see then the order of the words as they lye in the prophet . hagg. . , . i will shake heaven and earth : i will shake all nations . god then shakes heaven and earth , when he shakes all nations : that is , he shakes the heaven and earth of the nations . i will shake heaven and earth , and i will shake all nations , is a pleonasme , for , i will shake the heaven and earth of all nations . these are the things shaken in my text . the heavens of the nations what are they ? even their politicall heights and glory , those forms of government which they have framed for themselves and their own interest : with the grandeur and lustre of their dominions . the nations earth is the multitudes of their people , their strength and power , whereby their heavens or politicall heights are supported . it is then neither the materiall heavens and earth , nor yet mosaicall ordinances , but the politicall heights and splendour , the popular multitudes and strength of the nations of the earth , that are thus to be shaken , as shall be proved . that the earth in propheticall descriptions or predictions of things , is frequently , yea almost alwayes taken for the people and multitudes of the earth , needs not much proving . one or two instances shall suffice . revel. . . the earth helped the woman against the stood of the dragon , which that it was the multitudes of earthly people , none doubts . that an earthquake or shaking of the earth , are popular commotions , is no lesse evident from revel. . . where by an earthquake great babylon receives a fatall blowe . and for the heavens , whether they be the politicall heights of the nations , or the grandeur of potentates , let the scripture be judge ; i mean when used in this sense of shaking , or establishment . isa. . , . i am the lord thy god , who divided the sea , whose waves roared : the lord of hosts is his name . and i have put my words in thy mouth , and have covered thee in the shadow of mine hand , that i may plant the heavens , and lay the foundations of the earth , and say unto sion , thou art my people . by a repetition of what he hath done , he establisheth his people in expectation of what , . he will do . and first he minds them of that wonderfull deliverance from an army behind them , and an ocean before them , by his miraculous preparing dry paths for them in the deep . i am the lord who divided the sea , whose waves roared . . of his gracious acquainting them with his minde , his law and ordinances at horeb , i have put ( saith he ) my words in thy mouth . . of that favourable and singular protection afforded them in the wildernesse ; when they were encompassed with enemies round about : i covered thee in the shadow of mine hand . now to what end was all this , why , saith he , that i might plant the heavens , and : lay the foundation of the earth . what! of these materiall visible heavens and earth ? yeers before at least , were they planted and established : it is all but making of zion a people , which before was scattered in distinct families . and how is this done ? why the heavens are planted , or a glorious frame of government and politie is erected amongst them , and the multitudes of their people are disposed into an orderly commonwealth , to be a firm foundation and bottome , for the government amongst them . this is the heavens and earth of the nations which is to be shaken , in my text . isa. . . all the host of heavens shall be dissolved , and the heavens shall be rolled together as a scrole , and all their host shall fall down as the leaf falleth from the vine . now these dissolved , rolled heavens , are no other , but the power and heights of the opposing nations , their government and tyranny , especially that of idumea , as both the fore-going and following verses do declare . the indignation of the lord ( saith he ) is upon the nations , and his fury upon their armies , he hath delivered them to the slaughter , their slain , &c. jerem. . , , . i beheld the earth , and lo , it was without form and void : and the heavens , and they had no light . i beheld the mountains , and lo , they trembled , and all the hils moved lightly . here 's heaven and earth shaken ; and all in the rasing of the politicall state and common-wealth of the jews by the babylonians , as is at large described in the verses following . ezek. . . i will cover the heaven , and make the stars thereof dark : i will cover the sun with a cloud , and the moon shall not give her light . and all the bright lights of heaven will i make dark over thee , and set darknesse upon thy land , saith the lord god : behold heaven and earth , sun , moon and stars , all shaken and confounded , in the destruction of egypt , the thing the prophet treats of , their kingdome and nation being to be ruined . not to hold you too long , upon what is so plain and evident , you may take it for a rule , that in the denuntiations of the judgements of god , through all the prophets , heavens , sun , moon , stars , and the like appearing beauties and glories of the aspectable heavens , are taken for governments , governors , dominions in politicall states , as isa. . , , , . jer. . . chap. . . furthermore , to confirm this exposition , st. john in the revelation holds constantly to the same manner of expression . heaven and earth in the book are commonly those which we have described . in particular , this is eminently apparent , chap. . , , , , ver : and i beheld , and when he had opened the sixth seal , there was a great earthquake , and the sun became black as sackcloth of hair , and the moon became as blood . and the stars of heaven fell unto the earth : and the heaven departed as a scrowl when it is rolled together , and every mountain and island were moved out of their places , &c. the destruction and wasting of the pagan romish state , the plagues and commotions of her people , the dethroning her idoll-worship , and destruction of persecuting emperors , and captains , with the transition of power and soveraignty from one sort to another , is here held out under this grandour of words , being part of the shaking of heaven and earth in my text . adde lastly hereunto , that the promises of the restauration of god's people into a glorious condition after all their sufferings , is perpetually in the scripture held out under the same terms ; and you have a plentifull demonstration of this point . isa. . . behold , i create new heavens , and a new earth : and the former shall not be remembred , nor come into my minde . v. . be you glad and rejoyce for ever in that which i create , &c. pet. . . neverthelesse we according to his promise , look for new heavens and a new earth , wherein dwelleth righteousnesse . revel. . . i saw a new heaven and a new earth , for the first heaven and the first earth were passed away , and there was no more sea . the heaven and earth is restored , but the sea that shall be no more . those gatherings together of many waters , rivers from all places , or pretended clergie men from all nations , into generall counsels , which were the sea or many waters on which the whore sate , shall have no place at all , in the churches restored condition . i hope it is now fully cleared , what is meant by the things that are shaken : even the politicall heights , the splendor and strength of the nations of the earth , the foundation of the whole is laid , and our heap ( or building if your favour so accept it ) will go on apace ; for to the analogie hereof , shal the residue of the words be interpreted . the second thing considerable is , what is the shaking of these things ? to this the answer is now made brief and facile . such as are the things shaken , such must their shaking be . spirituall , if spirituall ; naturall , if naturall ; civill , if civill . now they being declared and proved to be civill things , such also is their shaking . now what is a civill shaking of civill constitutions ? how are such things done in the world ? what are these earthquakes ? truly the accomplishment hereof is in all nations so under our eyes , as that i need not speak one word thereunto . neither shall i insist upon the d inquiry , viz : when this shaking shall be ? the text is plain , that is must be previous to the bringing in of those things that cannot be moved : that is the prosperous estate of the kingdom of christ . only we may observe , that besides other shakings in particular nations of lesse generall concernment and importance ; this prophesie hath and shall receive a twofold eminent accomplishment , with reference unto a twofold eminent opposition , which the kingdom of christ hath met withall in the world . first from the pagan romane state , which at the gospel's first entrance held in subjection most of the chief provinces of the then known world . what were the bloody endeavours of the heaven and earth of that state for the suppression thereof is known to our children : the issue of the whole in the accomplishment of this promise , shaking those heavens and earth to pieces , i before pointed at from revel. . , , , . beginning in the plagues of the persecuting emperors , and ending in the ruine of the empire it self . but , . the unmoveable things were not yet in their glory to be brought in . more seed of blood must be sown , that the end of the gospels yeer may yeeld a plentifull harvest . that shaking was onely for vengeance upon an old cursed , and not for the bringing in of a new blessed state . the vials of gods wrath having crumbled the heavens and earth of pagan rome into severall pieces , and that empire being removed as to its old form , by the craft of satan it became moulded up again into a papall soveraignty , to exercise all the power of the first beast , in persecution of the saints . revel. . . this second pressure though long and sore must have an end ; the new moulded heaven and earth of papall antichristian rome , running by a mysterious threed , through all the nations of the west , must be shaken also : which when it is accomplished there shall be no more sea . there is not another beast to arise , nor another state to be formed ; let indeavours be what they will , the lord jesus shall reign . and this for opening of the first generall head . secondly , what is the removall of heaven and earth being shaken : the word here translated removall , is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} whence that is come to passe , i dare not positively say . this doubtlesse is a common fault amongst translators , that they will accommodate the words of a text , to their own apprehension of the sense and matter thereof . understanding , as i suppose , that the things here said to be shaken , were the jewish ordinances , they translated their disposition , a removall ; as the truth is they were removed . but the word signifies no such thing . as it 's naturall importance from it's rise and composition is otherwise , so neither in the scripture or any profane author , doth it ever signifie properly a removall . translation , or changing , is the onely native , genuine import of it : and why it should in this place be haled out of it's own sphere , and tortured into a new signification , i know not . removall is of the matter , translation of the form onely . it is not then a destruction , and totall amotion , of the great things of the nations , but a change , translation and new moulding of them , that is here intimated . they shall be shuffled together almost into their primitive confusion , and come out new moulded for the interest of the lord jesus . all the present states of the world , are cemented together by antichristian lime , as i shall shew afterwards : unlesse they be so shaken as to have every cranny searched and brushed , they will be no quiet habitation for the lord christ , and his people . this then is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of the heaven and earth of the nations . now this is evident , from that full prediction which you have of the accomplishment hereof , revel. . , , and . ver : . the kingdoms of the west receive power at one houre with the beast . ver. . in their constitution and government at first received , they give their power to the beast , and fight against the lambe . ver : . the lambe with his faithfull and chosen ones , overcomes them . there , their heaven and earth is shaken . ver. . their power is translated , new moulded , and becomes a power against the beast , in the hand of jesus christ . this then is the shaking and removall , in my text : which is said to be , as of things that are made : that is , by men , through the concurrence of divine providence for a season ( which making you have , revel. . : and . ) not like the kingdom of christ , which being of a purely divine constitution , shall by no humane power receive an end . the other parts of the text follow briefly . the next thing is the apostles proof of this assertion . and he tels you , this , once more , the beginning of the sentence he urged from the prophet signifies no lesse . the words in the prophet are , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} yet once , it is a little , meghat hi it is a little , is left out by the apostle , as not conducing to the businesse in hand . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ( as he rendreth hodachath ) are a sufficient demonstration of the assertion . in themselves they hold out a commutation of things , and as they stand in conjunction in that place of the prophet , declaring that that shaking and commutation must be for the bringing in of the kingdom of the lord christ . in brief , being interpreted , by the same spirit whereby they were indited , we know the exposition is true . the last head remaineth under two particulars . . what are the things that cannot be shaken . . what is their remaining . for the first , the things that cannot be shaken , v. . are called a kingdom that cannot be removed , v. . a kingdom subject to none of those shakings and alterations , which other dominions have been tossed to and fro with all . daniel cals it , a not giving of the kingdom to another people . dan. . . not that oecumenicall kingdom which he hath with his father , as king of nations , but that oeconomicall kingdom which he hath by dispensation from his father , as king of saints . now this may be considered two wayes : . as purely internall and spirituall , which is the rule of his spirit in the hearts of all his saints ; this cometh not with observation , it is within us . luk. . , . consisting in righteousnesse , peace , and joy in the holy ghost . rom. . . . as externall , and appearing in gospel administrations ; so is christ described as a king in the midst of their kingdom , revel. . , , , . as also chap. . as also chap. . . and both these may be again considered . wayes . . in respect of their essence and being , and so they have been , are , and shall be continued in all ages : he hath built his church upon a rock , and the gates of hell shall not prevail against it . matth. . . . in reference to their extent in respect of subjects , with their visible glorious appearance , which is under innumerable promises to be very great in the latter dayes . for it shall come to passe in the last dayes , that the mountain of the lords house shall be established in the top of the mountains , and shall be exalted above the hils , and all nations shall flow unto it . isa. . . these then are the things which cannot be shaken , which we may reduce to . heads . . the growth of righteousnesse , peace and joy in the saints , being filled with light and love from the speciall presence of christ , with a wonderfull increase of the number of them , multitudes of the elect being to be born in those dayes : the residue of the jews and fulnes of the gentiles meeting in one fold , and there dwelleth righteousnes : pet. . . . the administration of gospel ordinances , in power and puritie , according to the appointment , and unto the acceptation of the lord jesus . the temple of god and the altar being measured anew , the outward court defiled with gentile-worship is left out , revel. . , . . the glorious and visible manifestation of those administration , in the eyes of all the world in peace and quietnesse , none making afraid , or hurting in the whole mountain of the lord . isa. . . for the personall reign of the lord jesus on earth , i leave it to them , with whose discoveries i am not , and curiosities i would not be acquainted . but as for such , who from hence do , ( or for sinister ends pretend to ) fancy to themselves a terrene kingly state , unto each private particular saint , so making it a bottome vivendi ut velis , for every one to do that which is good in his own eyes , to the disturbance of all order and authority , civill and spirituall , as they expresly clash against innumerable promises , so they directly introduce such confusion and disorder , as the soul of the lord jesus doth exceedingly abhor . it is onely the three things named , with their necessarie dependencies that i do assert . and lastly , of these it is said they must remain , that is , continue , and be firmly established , as the word is often used : rom. . . the words of the text , being unfolded , and the minde of the holy ghost in them discovered , i shall from them commend to your christian consideration this following position . the lord jesus christ by his mighty power , in these latter daies , as antichristian tyranny draws to it's period , will so farre shake and translate the politicall heights , governments , and strength of the nations , as shall serve for the full bringing in of his own peaceable kingdom ; the nations so shaken , becoming thereby a quiet habitation for the people of the most high . though the doctrine be clear from the text , yet it shall receive further scripturall confirmation , being of great weight and concernment . dan. . . and in the dayes of these kings shall the god of heaven set up a kingdom , which shall never be destroyed : and the kingdom shall not be left to other people , but it shall break in pieces , and consume all these kingdoms , and it shall stand for ever . that this is affirmed of the kingdom of christ under the gospel , none ever doubted . three things are here remarkably intimated of it : . the time wherein it shall most eminently be established : and that is in the dayes of these kings , of which daniel was speaking . . the efficacy of it being set up , it shall break in pieces all these kingdoms . . it s own stability , it shall never be destroyed . for the first , there is great debate , about the principall season of the accomplishing of this prediction : much hesitation who those kings are in whose dayes the kingdom of christ is eminently to be established . in the dayes when the two legs of the romane empire shall be divided into ten kingdoms , and those kingdoms have opposed themselves to the power of christ , that is in the dayes wherein we live , say some . yea most of the ancients took this for the romane empire : and to these the bringing in of the kingdom of christ , is the establishment of it in these dayes : others understand the syrian and aegyptian branches of the grecian monarchy , and the bringing in of christs kingdom , to be in his birth , death , and preaching of the gospel , wherein certainly the foundations of it were layed : i will not contend with any mortall hereabouts . onely i shall oppose one or two things to this latter interpretation : as , . the kingdom of syria was totally destroyed and reduced into a romane province . yeers before the nativity of christ : and the aegyptian . so that it is impossible that the kingdom of christ by his birth should be set up in their dayes . . it is ascribed to the efficacy of this kingdom that being established , it shall break in pieces all those kingdoms : which how it can be , when at the first setting of it up , they had neither place , nor name , nor scarce remembrance . so that it must needs be the declining divided romane empire , shared amongst sundry nations , that is here intimated : and so consequently the kingdom of christ to be established , is that glorious administration thereof , which in these dayes , their dayes , he will bring in . be it so , or otherwise , this from hence cannot be denyed , that the kingdom of christ , wil assuredly shake and transtate all opposing dominions , untill it self be established in and over them all , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which is all i intend to prove from this place . the ten-partite empire of the west , must give place to the stone cut out of the mountain without hands . dan. . . the kingdom , and dominion , and greatnesse of the kingdom under the whole heaven , shall be given to the people of the saints of the most high : whose kingdom is an everlasting kingdom , and all dominions shall serve and obey him . hitherto is the end of the matter . either antichrist is described in the close of this chapter , or one very like him , st. john painting him in the revelation with all this mans colours . plainly intimating , that though in the first place , that mad raging tyrant antiochus the illustrious was pointed at , yet that another was to rise in his likenesse , with his craft and cruelty , that with the assistance of the ten horns , should plague the saints of the christians , no lesse then the other had done those of the jews . now what shall be the issue thereof ? v. . his dominion with his adherents shall be taken away , and consumed : and then shall it be given to the people of the most high , as before . or they shall enjoy the kingdom of christ in a peaceable manner ; their officers being made peace , and their exactors righteousnesse . it is clearly evident from these and other places in that prophesie , that he who is the onely potentate , will sooner or later shake all the monarchies of the earth , where he will have his name known , that all nations may be suited to the interest of his kingdom , which alone is to endure . isa. . in many places , indeed throughout holds out the same . v. . the nation and kingdom which will not serve thee , shall be broken to pieces : that is , all the nations of the earth , not a known nation , but the blood of the saints of christ is found in the skirts thereof . now what shall be the issue when they are so broken : v. , . i will make thine officers peace , and thine exactors righteousnesse : violence shall no more be heard in thy land , wasting nor destruction within thy borders , but thou shalt call thy wals salvation , and thy gates praise . see at your leisure to this purpose : amos . , , , , . jerem. . , , . isa. . , , , . i shall onely adde that punctuall description which you have of this whole matter as daniel cals it in the revelation , with respect unto it's accomplishment . chap. . the romane harlot , having procured the ten kings or kingdoms , into which the last head of the romane empire sprouted about the yeer . by the inundation of the northern nations to joyn with her , they together make war against the lambe : v. , , . . the ten horns which thou sawest ( upon the last head of the great beast the romane monarchy ) are ten kings , which have received no kingdoms as yet , ( to wit , when john saw the vision ) but receive power as kings one houre with the beast ( about . yeers after this , the pope ascending to his soveraignty , and these western nations growing into distinct dominions about the same time . ) . these have one minde ( that is as to the businesse in hand , for otherwise they did and do vex one another with perpetuall broyls and wars ) and shall give their power and strength to the beast ( or swear to defend the rights of holy church , which is no other then babylon , and act accordingly ) . . these make warre with the lambe , ( having sworn and undertaken the defence of holy church , or babylon , they persecuted the poore hereticks with fire and sword , that is the witnesses of the lambe , and in them the lambe himself , striving to keep his kingdom out of the world ) and the lambe shall overcome them , shaking and translating them into a new mould and frame ) for he is lord of lords , and king of kings , and they that are with him ( whose help and endeavours he will use ) are called , and chosen , and faithfull . . the ten horns which thou sawest upon the beast , ( being now shaken , changed and translated in minde , interest , and perhaps government ) these hate the whore , and shall make her desolate , ( are instrumentall in the hand of christ for the ruin of that antichristian state , which before they served ) and naked , and shall eat her flesh , and burn her with fire . hence chap. . . babylon , and that whole antichristian state , which was supported upon their power and greatnesse , having lost it's props , comes topling down to the ground ; babylon the great is fallen , is fallen : v. . and the saints take vengeance on the whore for all her former rage and crueltie . double unto her double according to her works . v. . v. . and the kings of the earth ( being some of them shaken out of their dominion for refusing to close with the lamb ) who have committed fornication , and lived deliciously with her ( learning & practising false worship of her institution ) shall bewail her , and lament for her , ( as having received succour from her , her monstaries and shavelings , in their distresse , whereunto indeed they were brought for her sake ) when they shall see the smoke of her burning , ( beholding her darknesse , stink and confusion , in her finall desolation . ) now all this shall be transacted with so much obscurity and darknesse , christ not openly appearing unto carnall eyes , that , though many shall be purified and made white , yet the wicked shall do wickedly , and none of the wicked shall understand , but the wise shall understand . dan. . . there shall be no such demonstration of the presence of christ , as to open the eyes of hardned men : but at length having suffered the poore deceived wretches to drink of the cup prepared for them , he appears himself gloriously , chap. . . in a more eminent manner then ever before , to the totall destruction of the residue of opposers . and that this will be the utmost close of that dispensation wherin now he walketh , i no way doubt . the assertion being cleared and proved , the reasons of it come next to be considered : and the first is , that it shall be done by the way of recompence and vengeance . it is the great day of the wrath of the lambe : revel. . . the land shall be soaked with blood , and the dust made fat with fatnesse . for it is the day of the lords vengeance , and the yeer of recompense for the controversie of zion . isa. . , . the day of vengeance is in his heart , when the yeer of his redeemed is come . isa. . . the kings of the earth have given their power to antichrist , indeavouring to the utmost to keep the kingdom of christ out of the world . what , i pray , hath been their main businesse for . years and upward , even almost ever since the man of sin was enthroned ? how have they earned the titles , eldest son of the church , the catholick , and most christian king , defender of the faith , and the like ? hath it not been by the blood of saints ? is there not in every one of these kingdoms , the slain , and the banished ones of christ to answer for ? in particular ; hath not the blood of the saints of jesus , yeleped by antichrist and his adherents , wicklieffes and lollards , cried from the ground for vengeance upon the english heaven and earth for a long season ? did not their bodies lye in the streets of france , under the names of waldenses , albigenses , and poore men of lyons ? hath not germany , and the annexed territories , her husse , and hussile , hierome and subutraguians to answer for ? is not spaine's inquisition enough to ruine a world , much more a kingdom ? have not all these , and all the kingdoms round about washed their hands and garments in the blood of thousands of protestants ? and do not the kings of all these nations as yet stand up in the roome of their progenitors with the same implacable enmity to the power of the gospel ? shew me seven kings that ever yet laboured sincerely to enhance the kingdom of the lord jesus , and i dare boldly say , octavus quis fuerit nondum constat . and is there not a cry for all this , how long , lord , holy and true , doest thou not avenge our blood on them that live on the earth ? revel. . . doth not sion cry , the violence done to me and my flesh , be upon babylon , and my blood upon those heavens of the nations ? and will not the lord avenge his elect that cry unto him day and night , will he not do it speedily ? will he not call the fowls of heaven to eat the flesh of kings , and captains , and great men of the earth ? revel. . . will he not make these heavens like the wood of the vine , not a pin to be taken off them to hang a garment on , in his whole tabernacle ? the time shall come , wherein the earth shall disclose her slain , and not the simplest heretick as they were counted , shall have his blood unrevenged : neither shall any attonement be made for this blood , or expiation be allowed , whilest a toe of the image , or a bone of the beast is left unbroken . that by his own wisdom he may frame such a power , as may best conduce to the carrying on of his own kingdome among the sons of men . he hath promised his church , that he will give unto it , holy priests and levites , isa. . , . which shall serve at the great feast of tabernacles , zech. . . a sufficient demonstration that he will dwell still in his churches by his ordinances , whatsoever some conceive ; so also , that he will make her civill officers peace , and her exactors righteousnesse : isa. . , . they shall be so established , that the nations , as nations , may serve it ; and the kingdoms of the world , shal become the kingdoms of our lord . revel. . . for the present , the government of the nations , ( as many of them as are concerned therein ) is purely framed for the interest of antichrist . no kinde of government in europe , or line of governors so ancient , but that the beast is as old as they , and had a great influence into their constitution or establishment , to provide that it might be for his own interest . i beleeve it will be found a difficult task , to name any of the kingdoms of europe ( excepting onely that remotest northward ) in the setting up , and establishment whereof , either as to persons or government , the pope hath not expresly bargained for his own interest , and provided , that that should have the chiefest place in all the oaths and bonds that were between princes and people . bellarmine , to prove that the pope hath a temporall power indirectly over all kings and nations ( if he mean by indirectly , gotten by indirect means , it is actually true as too too many of them ) gives sundry instances in most of the most eminent nations in europe , how he hath actually exercised such a power for his own interest . there have been two most famous and remarkable changes of the government of these na●ions , and into both of them what an influence the pope had , is easily discernable . the first was between the yeers . and . after christ , when the romane empire of the west , that which withheld the man of sin from acting his part to the life , was shivered to pieces by many barbarous nations : who setling themselves in the fruitfull soiles of europe , began to plant their heavens , and lay the foundations of their earth , growing up into civill states : for the most part appointing them to be their kings in peace , who had been their leaders in war . this furious inundation setled the franches in gall : the saxons in england , the west goths in spaine , the east goths and longobards into italy , and set up the almans in germany , from some whereof , though for divers yeers the papall world was exceedingly tormented , and rome it self sacked , yet in the close and making up of their governments , changing their manners and religion , they all submitted to the usurpation of the man of sin ; so that in all their windings up there was a salve for him and his authority . the second great alteration took up a long space , and was in action about . years , reckoning it from the translation of the french crown , from childerick the th , unto pipin and his son charles , by papall authority , unto the conquest of england by the normanes , in which space the line of charles in france was again by the same authority and the power of hugh capet cut off : no state in europe the choise patrimony of the beast , that did not receive a signall alteration , in this space , nor was there any alteration , but that the pope had a hand in every one of them , and either by pretended collations of right , to pacifie the consciences of blood-thirsty potentates , in the undertaking and pursuing their unjust conquests , or foolish mitred confirmations of sword purchases , he got them all framed to his own end and purpose , which was to bring all these nations into subjection to his babylonish usurpations , which their kings finding no way inconsistent with their own designes did willingly promote , labouring to enforce all consciences into subjection to the romane see . hence it is , as i observed before , that such an interposition was made of the rights of holy church , that is babylon the mother of fornications , in all the tyes , oaths , and bonds between princes and people . and for the advancement of the righteous judgements of god , that the sons of men may learn to fear and tremble before him , it may be observed , that that which doth , and shall stick upon potentates to their ruine , is not so much their own or any other interest , as the very dregs of this papall antichristian interest , thrust into their oaths and obligations , for no end in the world , but to keep the lord jesus out of his throne . this is a d . reasons , why the lord jesus by his mighty power at the bringing in of his unmovable kingdom , will shake the heavens and the earth of the nations ; even because in their present constitution they are directly framed to the interest of antichrist , which by notable advantages at their first moulding , and continued insinuations ever since , hath so rivetted it self into the very fundamentals of them , that no digging or mining , with an earthquake , will cast up the foundation stones thereof . the lord jesus then , having promised the service of the nations to his church , will so far open their whole frame to the roots , as to pluck out all the cursed seeds of the mystery of iniquity , which by the craft of satan , and exigencies of state , or methods of advancing the pride and power of some sons of blood , have been sown amongst them . because as is their interest , so is their acting . the present power of the nations stands in direct opposition to the bringing in of the kingdom of christ . two things there are which confessedly are incumbent on him in this day of his advancement . . the bringing home of his ancient people , to be one fold with the fulnesse of the gentiles ; raising up the tabernacle of david , and building it as in dayes of old : in the accomplishment of innumerable promises , and answer to millions of prayers , put up at the throne of grace , for this very glory in all generations . now there be two main hinderances of this work that must be removed : the first wherof is , . reall , the great river euphrates , the strength and fulnesse of whose streames doth yet rage so high , that there is no passage for the kings of the east to come over ; wherfore this must be dryed up as other waters were for their forefathers in dayes of old . revel. . . doubtlesse this is spoken in allusion to abraham's coming over that river into canaan when the church of god in his family was there to be erected ; whence he was called the hebrew , that is , the passenger , to wit , over that river , gen. . . and then it may well enough denote the turkish power , which proud as it is at this day , possessing in peace all those regions of the east , yet god can quickly make it wither , and be dried up : or to the deliverance of the jews from babylon , when it was taken and destroyed by the drying up of the streams of that river , and so the yoke of her tyranny broken from the churches neck , and so it can be no other but the power of the romish babylon supported by the kings of the nations , which must therefore be shaken and dryed up . . morall : or the idolatry of the gentile worshippers . the jews stick hard as yet at this , that god should abolish any kinde of worship , which himself had once instituted : but that he should ever accept any false worship , which he had once strictly prohibited , and no where to this day appointed , to this they will never be reconciled . now such is all the invented idolatrous worship which the kings of the earth have sucked in from the cup of fornication held out unto them in the hand , and by the authority of the romane whore ; this still they cleave close unto , and will not hearken to the angels preaching the everlasting gospel , that men should worship him , who made the heavens , and the earth , and the sea , and the fountains of waters . revel. . , . that is , the god of heaven in jesus christ , in opposition to all their ieonolatry , artolatry , hagiolatry , staurolatry , and masse abominations . this then must also be removed ; and because as you saw before it is so rivetted and cemented into , and with all the orbes of the nations , heaven and earth , that they must be shaken , and brought {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , before it can be effected . . the second thing he hath to accomplish , is the tremendous totall destruction of babylon , the man of sin , and all his adherents that are not obedient to the heavenly call : revel. . . now as sampson , intending the destruction of the princes , lords , and residue of the philistines , who were gathered together in their idoll temple , he effected it by pulling away the pillars whereby the building was supported ; whereupon the whole frame topled to the ground : so the lord intending the ruine of that mighty power , whose top seems to reach to heaven , will do it by pulling away the pillars and supporters of it , after which it cannot stand one moment . now what are the pillars of that fatall building ? are they not the powers of the world as presently stated and framed ? pull them away , and , alas , what is antichrist ? it is the glory of the kings put upon her , that makes mens eyes so dazle on the romane harlot . otherwise she is but like the egyptian deities , whose silly worshippers through many glorious portles and frontispeices , were led to adore the image of an ugly ape . adde hereunto , that in this mighty work , the lord jesus christ , will make use of the powers of the nations , the horns of them , that is their strength , rev. . . they must hate the whore , and make her desolate , and naked ; and eat her flesh , and burn her with fire : now whether this can be accomplished or no , in their present posture is easily discernable . doth not the papall interest lye at the bottome of all or the most ruling lines of christendome ? can that be ejected without unbottoming their own dominion ? do they not use the efficacy of the romane jurisdiction to ballance the powers of their adversaries abroad , and to awe their subjects at home ? hath he not a consider able strength in every one of their own bosomes ? are not the locuists of their religious orders , all sworn slaves to the pope , for number sufficient to make an army to fight the greatest emperour in the world ? are not most potentates tyed by oath , or other compact , to maintain either the whole , or some part of the old tower , under the name of rights of holy church , prelates , and the like ? and can any expect that such as these , should take up the despised quarrell of the saints , against that flourishing queen ? doubtlesse no such fruit will grow on these trees before they are throughly shaken . . that his own people seeing all earthly things shaken , and removing , may be raised up to the laying hold of that durable kingdom that shall not be removed . all carnall interests will doubtlesse be shaken with that of babylon . many of gods people are not yet weaned from the things that are seen : no sooner is one carnall form shaken out , but they are ready to cleave to another : yea to warm themselves in the feathered nests of unclean birds . all fleshly dominion within doores , and all civill dominion that opposeth without doores , shall be shaken . now these things are so glewed also to mens earthly possessions , the talons of the birds of prey , having firmly seized on them , that they also must be shaken with them . and therefore from them also will he have us to be loosed : pet. . v : , . and these are some of the reasons of the position layed down , which is so bottomed , so proved , as you have heard : of the speedy accomplishment of all this i no way doubt . i beleeve , and therefore i have spoken . whether i shall see any further perfection of this work whilest i am here belowe , i am no way solicitous : being assured that if i fail of it here , i shall through the grace of him who loved us , and gave himself for us , meet with the treasures of it otherwhere . come we to the uses . the rise of our first vse i shall take from that of the prophet : who is wise , and he shall understand these things ? prudent , and he shall know them ? for the wayes of the lord are right , and the just shall walk in them : but the transgressors shall fall therein . hos. . . labour for this heavenly wisdom and prudence , that we may know these things , and be acquainted with the minde and will of god , in the season and generation wherein we live . his way is not so in the dark , nor his footsteps in the deep , but that we may perceive what he is about . luk. . , , . our saviour gives it in as a sure testimony of the pharisees hypocrisie , notwithstanding all their pretences , and possession of moses chair , that they were wise in earthly things , and had drawn out experiences by long observation , of what was like to come to passe as to the weather , by considering the ordinary signes of the alterations thereof ; but notwithstanding that mighty effectuall concurrence of signes in heaven and earth , with the accomplishment of prophesies , all pointing to the instant establishment of the kingdom of god in the coming of the messiah , not discerning them at all , they come and cry , if thou be the christ , give us a signe ; when without satisfying their sinfull curiosity , heaven and earth was full of signes round about them . men who wil not receive god's signes , suppose they should be wonderfull proficients in credulity , might they have signes of their own fancying . the rich glutton thought , that if his way of teaching might have been set up , by men rising from the dead , there would have been a world of converts , more then were made by preaching the word of god . men suppose , that if god should now from heaven give in some discriminating prodigie , oh how abundantly should they be satisfied : the truth is , the same lust and corruption which makes them dis-beleeve gods signes , moves them to look after signes of their own . for this very thing then , were the pharisees branded as hypocrites , that having wisdom in naturall things ; to calculate and prognosticate from necessary signes , yet in the works of the lord , though the signes which in his wisdom he was pleased to give , were plentifull round about them , yet they must have some of their own choosing . i pray god none such be found in our dayes . chron. . . it is said of the men of issachar , that they had understanding of the times to know what israel ought to do . israel is in the dark , and knows not what to do , if the times and seasons be not discovered to them . if the minde and will of the lord in their generation , be not made out unto a people , it will be their ruine . hence it is , that the lord incourageth us to make inquiry after these things , to finde out the seasons wherein he will do any great work for his people , knowing that without this , we shall be altogether uselesse in the generation wherein we live . isa. . . ask of me of things to come concerning my sons , and concerning the works of my hands command you me . and what is this , that the lord will have his people to inquire of him about ? even the great work of the ruine of babylon , and restauration of his church , which yet was not to be accomplished for . yeers . and this he tells you plainly in the following verses . i have raised him up ( cyrus ) inrighteousnesse , i will direct his wayes , he shall build my cities , and he shall let go my captives , not for price , nor for reward , saith the lord of hosts . v. . the lord is earnest with his people to inquire into the season of the accomplishment of his great intendments for the good of his church , when as yet they are afar off , how much more when they are nigh at hand , even at the doors . who so is wise , and will ponder these things , they shall understand the loving kindnesse of the lord . psal. . ult. dan. . . the prophet tels you , that this was his great study , and at length he understood by books , the approach of the time , wherein god would deliver his church from babylonish captivity and pollution : now this discovery hath two or three notable products . . it puts him upon earnest supplications for the accomplishment of their promised deliverance in the appointed season . wide from that atheisticall frame of spirit , which would have a predetermination of events and successes , to eradicate all care and endeavour to serve that providence , which will produce their accomplishment . a discovery of the approach of any promised , and before fixed work of god , should settle our minds to the utmost endeavour of helping the decree bring forth . . he finds great acceptation in this his addresse to the lord by supplications , for the establishing of that work which he had discovered was nigh at hand : for , . an answer is returned him fully to his whole desire in the midst of his supplications : v. . whilest i was praying , the man gabriel came , &c. . the work which he had discovered to be approaching , was instantly hastned and gone in hand withall : v. . at the beginning of thy supplications the commandment came forth . oh that god would stir up his saints , in the spirit of daniel , to consider and understand by books , the time that he hath appointed for the deliverance of his people , that fixing their supplications for the speeding thereof , the commandment may come forth for it 's full accomplishment . . having attained this , the lord gives him fresh discoveries , new light of the time for the birth of the messiah , which he thought not of , prayed not for : seventy weeks are determined , &c. . so delighted is the lord with his people's diligent inquiry into his wayes , and walkings towards them , that thereupon he appears unto them , in the revelation of his mind , beyond all that they did expect or desire . now all this have i spoken to stir you up unto that , wherunto at the entrance of this use , you were exhorted : that you would labour for that spirituall wisdom & prudence , which may acquaint your hearts , at least in some measure , with the minde and will of god , concerning his work in the generation wherein you live . and further to provoke you hereunto , know that you cannot but wander , as in many other , so especially in foure sinfull things : . sinfull cares . . sinfull fears . . sinfull follies . . sinfull negligence . . sinfull cares . anxious and dubious thoughts about such things , as perhaps the lord intends utterly to destroy , or at least render uselesse . had it not been the greatest folly in the world , for noah and his sons , when the flood was approaching to sweep away the creatures from the face of the earth , to have been solicitous about flocks and herds , that were speedily to be destroyed . many mens thoughts , at this day , do even devour them , about such things , as if they knew the season , would be contemptible unto them . wouldest thou labour for honour , if thou knewest that god at this time , were labouring to lay all the honour of the earth in the dust ? couldest thou set thy heart upon the increase of riches , wert thou acquainted , that god intends instantly to make silver as stones , and cedars as sycamores , though not for plenty , yet for value . would men be so exceedingly solicitous about this or that form of religion , this or that power to suppresse such , or such a perswasion , if they knew that the lord would suddenly ▪ fill the earth with his knowledge as the waters cover the sea ? should our spirits sink for fear of this or that persecutor or oppressor , were it discovered unto us that in a short time nothing shall hurt or destroy in the whole mountain of the lord ? should we tremble at the force and power of this or that growing monarchy , giving it's power to the beast , had god revealed unto us , that he is going to shake it untill it be translated ? certain it is , that the root of all the sinfull cares which sometimes are ready to devour the hearts of god's people , is this unacquaintednesse with the work and minde of the lord . . sinfull fears ; luk. . . our saviour having told his disciples of wars , tumults , seditions , famines , earthquakes , &c. which were to come upon the earth , bids them when they see these things , to lift up their heads for joy . but how should this be ? rejoyce in the midst of so many evils and troubles , in the most whereof they were to have a benjamins messe , a double portion ? yea , saith our saviour , rejoyce , for i have told you before , that then it is that your deliverance and redemption draweth nigh . it is for them to shake and tremble , who are in the dark , who know not what the lord is a doing . they may be at their wits end , who know no other end of these things : but for you , who know the mind of the lord , what he intendeth and will effect by these things , cast off all sinfull fears , and rejoyce in him who cometh . amongst us in these dayes , new troubles arise , wars , and rumors of wars , appearances of famine , invasions , conspiracies , revolts , treacheries , sword , blood , oh how do mens faces wax pale , and their hearts dye within them ? sometimes with david they could fly to the philistines , and wind up their interest with them , whom god will destroy : every new appearance of danger , shuffles them off from all their comforts , all their confidence . hence poore souls are put upon doubling and shifting in the wayes of god , in such a frame as god exceedingly abhors . they know not why any mercy is given , nor to what end , and therefore are afraid to own it , lest some sudden alteration should follow , and make it too hot for them to hold it : and all this because they know not the minde of the lord , nor the judgement of their god ; were they but acquainted with it , so far as it is evidently revealed , they would quickly see all things working together to the appointed end . . sinfull follies . toil and labour in vain , is of all follies the greatest folly , like the jews under julian , building of their temple in the day , god casting it to the ground in the night . when a man labours , toils , wearies and spends himself , for the accomplishing of that , which shall never come to passe , and that , which if he would but enquire , he might know shall never come to passe , he cannot well want the livery of a bruitish man . how many poore creatures , that think themselves wiser then charchan , and dedan , and all the children of the east , do spend and consume their dayes and time , in such wayes as this , labouring night and day to set up , what god will pull down , and what he hath said shall fall . come on , let us deal wisely , saith pharaoh to his egyptians , exod. . . to root out and destroy these israelites : poore fool ! is there any wisdome or counsell against the most high ? i could give instances plenty in these daies , of men labouring in the dark , not knowing what they are a doing , indeavouring with all their strength to accomplish that , whereof the lord hath said , it shall not prosper : and all because they discern not the season . . sinfull negligence . you are no way able to do the work of god in your generation . it is the commendation of many saints of god , that they were upright , and served the will of god in their generation . besides the generall duties of the covenant , incumbent on all the saints at all seasons , there are speciall works of providence , which in sundry generations the lord effecteth , concerning which , he expects his people should know his minde , and serve him in them . now can a servant do his masters work , if he know not his will ? the lord requireth that in the great things which he hath to accomplish in this generation , all his should close with him . what is the reason that some stand in the market place idle all the day ? some work for a season , and then give over , they know not how to go a step farther , but after a day , a week , a month , or yeer , are at a stand ? worse then all this , some counterwork the lord with all their strength ? the most neglect the duty which of them is required : what is the reason of all this ? they know in no measure what the lord is doing , and what he would have them apply themselves unto . the best almost , live from hand to mouth , following present appearances , to the great neglect of the work which the lord would have hastned amongst us : all this comes from the same root . but now , if all these sad and sinfull consequences attend this nescience of the minde of god , as to the things which he is a doing , in the dayes wherein we live , so far as he hath revealed himself , and requires us to observe his walkings , by what wayes and means may we come to the knowledge thereof , that we be not sinfully bewildred in our own cares , fears , and follies , but that we may follow hard after god , and be upright in our generation ? there be foure things whereby we may come to have an insight into the work which the lord will do , and accomplish in our dayes : . by , the light which he gives . . the previous works which he doth . . the expectation of his saints . . the fear of his adversaries . . by the light which he gives . god doth not use to set his people to work in the dark ; they are the children of light , and they are no deeds of darknesse which they have to do . how ever others are blinded , they shall see . yea he alwayes suits their light , to their labour , and gives them a clear discerning of what he is about . the lord god doth nothing , but he reveals his secrets to his servants . the light of every age , is the forerunner of the work of every age . when christ was to come in the flesh , john baptist comes a little before . a new light , a new preacher . and what doth he discover and reveal ? why he calls them off from resting on legall ceremonies , to the doctrine of faith , repentance , and gospel ordinances : tels them the kingdom of god is at hand ; instructs them in the knowledge of him who was coming : to what end was all this ? onely that the minds of men being enlightned by his preaching , who was a burning and a shining lamp , they might see what the lord was doing . every age hath it's peculiar work , hath it's peculiar light . now what is the light which god manifestly gives in , in our dayes ? surely not new doctrines , ( as some pretend ) indeed old errors , and long since exploded fancies . plainly the peculiar light of this generation , is that discovery which the lord hath made to his people , of the mystery of civill and ecclesiasticall tyranny . the opening , unravelling , and revealing the antichristian interest , interwoven , and coupled together in civill , and spirituall things , into a state opposite to the kingdom of the lord jesus , is the great discovery of these dayes . who almost is there amongst us now , who doth not evidently see , that for many generations , the western nations have been juggled into spirituall and civill slavery , by the legerdemain of the whore , and the potentates of the earth , made drunk with the cup of her abominations ? how the whole earth hath been rolled in confusion , and the saints hurried out of the world , to give way to their combined interest ? hath not god unvailed that harlot , made her naked , and discovered her abominable filthinesse ? is it not evident to him that hath but half an eye , that the whole present constitution of the governments of the nations , is so cemented with antichristian morter from the very top to the bottom , that without a through shaking they cannot be cleansed ? this then plainly discovers , that the work which the lord is a doing , relates to the untwining of this close combination against himself , and the kingdom of his dear son , and he will not leave untill he have done it . to what degree in the severall nations this shaking shall proceed , i have nothing to determine in particular , the scripture having not expressed it . this onely is certain , it shall not stop , nor receive it's period , before the interest of antichristianity be wholly separated from the power of those nations . . by the previous works he doth . how many of these doth our saviour give , as signes of the destruction of jerusalem , and so consequently of propagating the gospel more and more to the nations : matth. . luk. . how fearfull and dreadfull they were in their accomplishment , josephus the jewish historian relateth : and how by them the christians were fore-warned , and did by them understand what the lord was a doing , eusebius and others declare . when ( saith he ) you shall see the abdomination of desolation ( the romane eagles and ensignes ) standing in the holy place , matth. . . or , jerusalem compassed with armies , as luk. . . then know by that , that the end thereof is come , and your deliverance at hand . the works of god are to be sought out of them that have pleasure in them . they are vocall speaking works : the minde of god is in them . they may be heard , read , and understood ; the rod may be heard , and who hath appointed it . now generally he begins with lesser works to point out to the sons of men , what he is about to accomplish . by these may his will be known , that he may be met in righteousnesse . now what , i pray , are the works that the lord is bringing forth upon the earth ? what is he doing in our own and the neighbour nations ? shew me the potentate upon the earth , that hath a peaceable molehil , to build himself an habitation upon ? are not all the controversies , or the most of them , that at this day are disputed in letters of blood , among the nations , somewhat of a distinct constitution from those formerly under debate ? those tending meerly to the power and glendour of single persons , these to the interest of the many . is not the hand of the lord in all this ? are not the shakings of these heavens of the nations from him ? is not the voice of christ , in the midst of all this tumult ? and is not the genuine tendance of these things , open the visible unto all ? what speedy issue all this will be driven to , i know not : so much is to be done as requires a long space . though a tower may be pulled down faster then it was set up , yet that which hath been building a thousand yeers , is not like to go down in a thousand dayes . . the expectation of the saints , is another thing , from whence a discovery of the will of god , and the work of our generation , may be concluded . the secret wayes of god's communicating his minde unto his saints , by a fresh savour of accomplishing prophesies , and strong workings of the spirit of supplications , i cannot now insist upon . this i know , they shall not be led into temptation , but kept from the houre thereof , when it comes upon the whole earth . when god raiseth up the expectation of his people to any thing , he is not unto them as waters that fail . nay he will assuredly fulfill the desires of the poore . just about the time , that our saviour christ was to be born of a woman , how were all that waited for salvation in israel raised up to an high expectation of the kingdom of god ; such as that people never had before , and assuredly shall never have again ▪ yea famous was the waiting of that season , through the whole romane empire . and the lord whom they sought , came to his temple . eminent was their hope , and excellent was the accomplishment . whether this will be made a rule to others or no , i know not : this i am assured , that being bottomed on promises , and built up with supplications , it is a ground for them to rest upon . and here i dare appeal to all , who with any diligence have enquired into the things of the kingdom of christ , that have any savour upon their spirits of the accomplishment of prophesies , and promises , in the latter dayes , who count themselves concerned in the glory of the gospel , whether this thing , of consuming the mystery of iniquity , and vindicating the churches of christ , into the liberties purchased for them by the lord jesus , by the shaking and translating all opposing heights and heavens , be not fully in their expectations . onely the time is in the hand of god ; and the rule of our actings with him , is his revealed will . . whether the fears of his adversaries , have not their lines meeting in the same point , themselves can best determine . the whole world was more or lesse dreaded at the coming of christ in the flesh . when also the signes of his vengeance did first appear to the pagan world , in calling to an account for the blood of his saints , the kings and captains presently cry out , the great day of his wrath is come , and who shall be able to stand ? revel. . . i am not of counsel to any of the adherents to the man of sin , or any of those who have given their power unto the beast , i have not a key to the bosomes of the enemies of christ ; i am neither their interpreter , nor do they allow me to speak in their behalf , yet truly upon very many probable grounds , i am fully perswaded , that were the thoughts of their hearts disclosed , notwithstanding all their glittering shews , dreadfull words , threatning expressions , you should see them tremble , and dread this very thing , that the whole world as now established will be wrapped up in darknesse , at least untill that cursed interest which is set up against the lord jesus , be fully and wholly shaken out from the heavens and earth of the nations . and thus without leading you about by chronologies and computations , which yet have their use , ( well to count a number being wisdom indeed ) i have a little discovered unto you some rules , wherby you may come to be acquainted with the work of god in the dayes wherein we live , and also , what that work is , which is our first vse : the next shall be for direction , to guide you what you ought to do , when you know what is the work of your generation . be exhorted to prepare to meet the lord , to make his way straight : and this i would presse distinctly . . as to your persons . . as to your employments . . as to your persons : give the lord jesus a throne in your hearts , or it will not be at all to your advantage , that he hath a throne and kingdom in the world . perhaps you will see the plenty of it , but not taste one morsell . take first that which comes not by observation , that which is within you , which is righteousnesse , and peace , and joy in the holy ghost . take it in it's power , and you will be the better enabled to observe it coming in it's glory . seek first this kingdom of god , and the righteousnesse thereof , and all these things shall be added unto you . oh that it were the will of god , to put an end to all that pretended holinesse , hypocriticall humiliation , self-interested religion , that have been among us , whereby we have flattered god with our lips , whilest our hearts have been farre from him . oh that it might be the glory of this assembly , above all the assemblies of the world , that every ruler in it , might be a sincere subject in the kingdom of the lord jesus . oh that it might suffice that we have had in our parliament , and among our ministers , so much of the form , and so little of the power of godlinesse : that we have called world christ , and lust christ , and self christ , working indeed for them , when we pretended all for christ . oh that i could nourish this one contention in your honourable assembly , that you might strive who should excell in setting up the lord jesus in their hearts . you may be apt to think , that if you can carry on , and compasse your purposes , then all your enemies will be assuredly disappointed : do but embrace the lord jesus in his kingly power in your bosomes , and ipso facto all your enemies are everlastingly disappointed : you are the grains , which in the sifting of the nation , have been kept from falling to the ground . are you not the residue of all the chariots of england ? oh that in you might appear the reality of the kingdom of the lord jesus , which hath been so long pretended by others : that sound righteousnesse , not a pharisaicall rigid supercilious affectation , nor a carelesse belief and comportment , the issue of novell fancies , might be found upon your spirits ; that you may be thought meet to rejoyce with the lord in his kingdom : otherwise this day of the lord which we have described , however desired and longed after , will be dark●esse to you , and not light . . in reference to your great employments , whereunto the lord hath called you , and here i shall briefly hold out unto you one or two things . . that you would seriously consider , why it is that the lord shakes the heavens and the earth of the nations , to what end this tendeth , and what is the cause thereof . is it not from hence , that he may revenge their opposition to the kingdom of his dear son ? that he may shake out of the midst of them , all that antichristian mortar , wherewith from their first chaos they have been cemented ? that so the kingdoms of the earth , may become the kingdoms of the lord jesus : is not the controversie of sion pleaded with them ? are they not called to an account for the transgression of that charge given to all potentates , touch not mine anointed ? and what is the ayme of the lord jesus herein , whose mighty voice shakes them ? is it not to frame and form them for the interest of his own kingdom ? that he may fulfill the word he hath spoken to sion , i will make thine officers , peace , and thine exactors righteousnesse . consider then ( i pray ) what you have in hand : wait upon your king the lord christ , to know his minde . if you lay any stone in the whole building , that advanceth it self against his scepter , he will shake all again : digge you never so deep , build you never so high , it shall be shaken . nay , that there be no opposition will not suffice ; he hath given light enough to have all things framed for his own advantage . the time is come , yea the full time is come , that it should be so , and he expects it from you . say not in the first place , this , or that , suits the interest of england , but look what suits the interest of christ ; and assure your selves , that the true interest of any nation , is wrapped up therein . more of this in the treatise annexed to my sermon of jan : . . be incouraged under all those perplexities and troubles , which you are , or may be wrapped in : lift up the hands that hang down , and let the feeble knees be strengthened : i is but yet a little while , and he that shall come , will come , and will not tarry . the more you are for christ , the more enemies you shall be sure to have ; but the lambe shall overcome . he is come to revenge the blood of his slain upon this generation , and to free the residue from the jaws of the terrible . he is our rock , and his work is perfect : what he hath begun , faster , or flower , he will surely accomplish . it is a thing of the most imaginable indifferency , whether any of our particular persons behold these things here belowe or no : if otherwise , we shall for the present have rest with him , and stand in our lot at the end of the dayes : but for the work it self , the decree is gone forth , and it shall not be recalled ; receive strength and refreshment in the lord . wonder not when the heaven is shaken ; if you see the stars fall to the ground ; we had some who pretended to be church-starres , that were meerly fixed to all mens view , and by their own confession , in the politicall heavens . the first shaking of this nation , shook them utterly to the ground . if others also tremble like an aspen leaf , and know not which winde to yeeld unto , or sail backwards and forwards by the same gale , wonder not at that neither ; when men lay any other foundation then the immovable corner stone , at one time or other , sooner or later , assuredly they will be shaken . let the professing people that is amongst us look well to themselves : the day is coming that will burn like an oven . drosse will not endure this day ; we have many an hypocrite as yet to be uncased . take heed you that act high , if a false heart , a defiled heart be amongst you , there shall be no place for it in the mountain of the lords house . the inhabitants of sion shall be all righteous : isa. . . many that make a great shew now upon the stage , shall be turned off with shame enough ; try and search your hearts , force not the lord to lay you open to all . the spirit of judgement and burning will try you . tremble , i pray , for you are entring the most purging trying fornace , that ever the lord set up on the earth . be loose from all shaken things : you see the clouds return after the rain : one storme in the neck of another . thus it must be , untill christ hath finished his whole work . seeing that all these things must be dissolved , what manner of persons ought we to be in all manner of holy conversation . let your eyes be upwards , and your hearts be upwards , and your hands be upwards , that you be not moved at the passing away of shaken things . i could here incourage you by the glorious issue of all these shakings , whose soretast might be as marrow to your bones , though they should be appointed to consumption before the accomplishment of it : but i must close . see the vanity , folly , madnesse , of such as labour to oppose the bringing in the kingdom of the lord jesus . canst thou hinder the rain from descending upon the earth when it is falling ? canst thou stop the sun from rising at it 's appointed houre ? will the conception for thee dwell quietly in the wombe beyond it's month ? surely thou mayest with far more ease turn and stop the current and course of nature , then obstruct the bringing in of the kingdome of christ , in righteousnesse and peace . whence comes it to passe , that so many nations are wasted , destroyed , spoiled , in the dayes wherein we live ? that god hath taken quietnesse and peace from the earth ? doubtlesse from hence , that they will smite themselves against the stone cut out of the mountain without hands . shall not the decree bring forth ? is it not in vain to fight against the lord ? some are angry , some troubled , some in the dark , some full of revenge , but the truth is , whether they will hear or forbear , babylon shall fall , and all the glory of the earth be stained , and the kingdoms become the kingdoms of our lord jesus christ . finis . notes, typically marginal, from the original text notes for div a e- chap. . . prov. . . . . psal. . . thes. . . thes. . . deut. . chap. . . ezek. . . chap. acts . . exod. . , chap. . . nescio an facilior hic locus fuisset , si nemo cum opposuisset . mald : ad luc. . v . ephes. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} oecumen. in loc. matth . . matt. . . luk . . mat , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} rom. . . nunquam pauli sensum ingredieris , nisi pauli spiritum imbiberis : ber : ser. de monte . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ioh. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} theophilac . in ioh. . psal . . hab. . . matth . . sam. , . isa. . . psal. . . ioel . . revel. . . matth. . . luk. . . isa . . obad. . rev. . . chap. . . chap. . . euseb. eccles. hist. lib . c . . li. . ca. . de vita constan . li . ca. , , . isa. . , , . gen. . . revel. . . dimidium facti , &c. part : ii. mat. , . ier. . . isa. . . part . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} acts . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} matth. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} luk. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} thes. . . revel. . . isa . . psal. . . ii generall head . heb. . . iude . gal. . . heb. . . heb. . . mutationem : trem : translationem erasm. ar : mont. psal. . . psal. . . acts . . rev. . . cor. . . , , . luk . . mark . . . &c. psal. . . psal. . . isa. . . obad. . isa. . , , , , , . chap. . , . chap. . , . micah . . . isa. . , , , , . chap . , , , &c. v. , . chap. . , . ezek. . . amos . . rom. . , &c. isa. . , . chap. . . mal. . . ezek. . , revel. . . chap. . , , , &c. zach. . , , . acts . . obs : reas. . psal. . , . psal. . , . isa. . , , . isa. . ier. . , . chap. . , , . . zech . , , . chap. . . rev. . , &c. acts , & mon : histor. pap. reas. . psal. . , , , . rev. . . matt. . . cor. . . ephes . , , . tim. . , . psal. . . isa. . , . revel. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} bel de rom. pon . li c. . thes. . , dan. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} rev. . . rev. . , . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} thes. . . roma sedes petri , quae pastoralis honoris , facta caput mundo , quicquid non possidet armis relligione tenet . prosp. de ingrat . reas. . ioh. . . isa. . . ier. . ezek. . . chap. . , . hos. . . amos . . exod. . , . iosh. . , . hal● . . ier. . , . revel . . psal. . , . isa. . , , . ier. . , . revel. . , . zach . . ier. . . iudg. . , petra dedit petro , petrus diadema rodulfo . reas. . heb. . . cor. . . vse . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . luk. . , ● . esther . . gen. . . isa. . . kin. . . hab. . . isa. . . qu. ans. luk. . . vse . vse . vse . vse . vse . a short and plain answer to two questions: i. where was your religion before luther? ii. how know you the scriuptures to be the word of god? by a protestant. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o a estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a short and plain answer to two questions: i. where was your religion before luther? ii. how know you the scriuptures to be the word of god? by a protestant. owen, john, - . [ ], , [ ] p. printed by t.n. for jonathan hutchinson bookseller in the city of durham, london : . 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ii. how know you the scriptures to be the word of god ? by a protestant . london , printed by t. n. for jonathan hutchinson bookseller in the city of durham . . sir , i have received your letter , wherein you seem to be at a loss for a ready and pertinent answer to two capping questions , by which the papists are wont to puzle and confound those silly souls , whom they compass sea and land to make proselites . i know you are well satisfied , that popery is a grand cheat , upheld by fraud and violence , and hath nothing truly rational to recommend it : but yet sometimes a man of honesty and good principles may be at a stand to render a satisfying reason of his belief , and to obviate the cunning craftiness of those , who lie in wait to deceive . i suppose moreover you cannot expect any thing from me , but what hath been said before , and what is infinitely better perform'd in some hundreds of printed books already extant , than any scribling of mine will ever amount unto . but yet since men oftimes make most use of those reasons , which arise in their own minds , by thinking and meditation ; i shall , for my own satisfaction , rather than for yours , note down , as briefly and plainly as i can , such answers to those two questions you mention , as shall at present occur to my thoughts ; which nevertheless i shall communicate to you , if perhaps they may be worth your acceptance . the first is , where was your religion before luther ? to this the answer will be very short and easie , but then it will cast the whole stress of the business upon the later question . i say then , that our religion , as to the rules and principles of it , was before luther , where it hath been ever since , in the scriptures : and as to the profession of it , it hath been own'd and maintain'd by the faithful in all ages , namely , such as have been kept by the power of god through faith unto salvation , against whom the gates of hell and rome have not been able to prevail . the protestant religion , we contend for , is nothing else , but christianity uncorrupted , which was in its greatest purity before ever the pope was heard of in the world. and popery , that we oppose , is christianity adulterated , or rather paganism christianized , which was in the cradle when the mistery of iniquity began to work , and grew up to be the man of sin , when popes had gull'd the world into so much slavery , as to endure their trampling upon princes . and this truth , as it appears in great measure from the fathers and historians of the church , and from all antiquity , that hath had the good fortune to escape the expurgatory index ; so it is more especially , and most evidently manifest from the scriptures , which makes way for the second question , which is the main subject of this epistle , namely , how know you the scriptures to be the word of god ? with this question chiefly , they think to undo the simpler sort of hereticks , as they are pleased to speak ; and 't is not impossible but some weak and unsteady minds may be shaken by it . for since we never heard god vocally pronounce it , nor ever saw him deliver it unto the world , as his act and deed ; they would have us so easie and credulous as to believe , that there is no way to be assured of its being his word , but upon the authority of the church , and that no church but theirs , can have that authority . but this plea , is as far from satisfying an inquisitive mind , as my arguments are like to be from convincing our adversaries . now , if any unlearned , well meaning person , shall happen to be attackt by this , or any such like question , and shall doubt of his own ability , to repel the sophistry , whereby they are wont to manage their needy cause : i should advise him to deal with them , as our saviour sometime did with the captions and impertment jews ; namely , to answer their question by asking another . as , who gave you authority to call in question the scriptures ? how dare you insinuate doubts into any christians mind concerning the truth and authority of that book , which is the rule of our duty both to god and man ? away with these too curious questions , of which a fool may ask more than a wise man can tell how to answer . it argues a desperate cause , and a religion highly suspicious , that cannot be maintain'd otherwise , than by such pleas , as tend to make men atheists . but though it be safe and prudent for some people to put them off in this manner , yet without any tergiversation , i shall address my self to answer directly , so soon as i have propounded a query or two , which , i think , will tend to introduce an answer to this grand question of theirs . i demand therefore of our adversaries , how they know that the sun shines , or , that there are any bodies in the world ? why may not all the objects we discern about us , be certain phantasms only , or apparitions of the brain , which have no real existence in nature ? or , how come we to be assured , that our whole life is any more than a dream ? for since in our dreams , we verily believe the truth and reality of such things , as we laugh at when we are awake : why may we not hereafter awake into another state of life , in which we shall conclude our life past , to have been a meer shadow ? if they will answer these enquiries , according to the nature of their own principles , then , all the proof we are to expect , is only this : we have heard many people say this and tother ; or , thus we have been taught by our parents , or by our tutors and governours ; and we believe them , and trouble our selves no further . in this manner they would have us to speak in the case of the scriptures . they will not allow us to expect , or to endeavour , any rational satisfaction in the point ; it is enough if we can but gape so wide , as to swallow that trojan horse of papal authority . but verily we are not yet perswaded to make our selves brutes , for the catholick cause ; that is , we are unwilling to lay aside our own senses and humane faculties , to commit the whole reason and conduct of our lives to he said and she said . and surely he that should pretend to dispute , and yet so palpably beg the question , would gain to be laught at instead of a conclusion . upon supposition therefore , that they would be a little more philosophical and gentile , in answering my questions , in case they were propounded to them ; i will endeavour the like , according to my small skill , in answer to theirs . and that i may deal as civilly as i can , i shall insist particularly , upon none but the first , between which and this question of theirs , i will run a parallel , and attempt to shew , that by the same arguments they will prove that the sun gives light , i will prove the scriptures to be the word of god. in the first place then i shall consider what would be said by our adversaries , in answer to those extravagant questions , i mention'd even now ; and if i mistake their sense in this matter , i pray do you inform me better by the next opportunity ; for i seldom come in their company , and when i do , if they forbear , i am not forward to raise disputes . i suppose therefore they would tell me , that these questions are about such things , as all the world takes for granted upon the evidence of sense , and the uniform experience of all ages ; that thus to deny principles , were to turn sceptick , and so take the ready way never to come to any conclusion ; just as if one that pretended to the mathematicks , should deny the definitions and postulata of geometry , which have endured the test of most ages , and , as the common notions and sentiments of mankind , have bid defiance to all exceptions . who would trouble his head to argue with such a person , as should deny that two and three make five , or that the whole is bigger than the half ? we find by daily experience , and no body can perswade us to the contrary , that when the sun is above the horizon we can see our way before us , the objects that are about us , and how to do our business , which in the dark we cannot do . if any man walk in the day , ( saith our saviour ) he stumbleth not ; why ? because he seeth the light of this world ; he needs not that any man should tell him it is light , he sees it himself , and his own sight is beyond all other mens arguments . but if a man walk in the dark , he stumbleth ; and when night cometh , men cannot work . so that these questions you propound , are altogether unquestionable ; ( . ) from the undeniable evidence of our senses ; ( . ) from the clearest inferences of reason ; and ( . ) from the universal acknowledgment of mankind . in this manner i presume , they would answer my queries , nor do i know any better way : and just thus it is in the case before us ; for , from these very grounds it will appear , that the scriptures have proceeded from god. the sun doth not more plainly direct our steps , than the scriptures do our lives and actions . the first enlightens our natural , and the latter , our moral walking . the one makes us discern the creatures that are about us , the other teaches how to use them to our greatest comfort , and highest advantage . by the one we may conclude there is a god , as he is knowable by the things that are made ; by the other we are instructed what to think of him , and how to behave our selves in reference to him , and to our neighbour . the scriptures are a lamp unto our feet , and a light unto our ways ; and whilst we take heed thereunto we walk securely , and never fail to find the benefit thereof ; but when we forsake their conduct , we fall into a thousand errours and mischiefs , oftimes discovered to our outward senses , in the discomposure of our bodies , and detriment of our estates ; often too in the trouble , and disorder of our minds , and not seldom in both these respects at once . as for example , the scripture commands us to live soberly , to love our neighbour , to feed the hungry , to forgive injuries , and to deal justly with all men. and what are the consequences of our obedience in these things ? why these , some sleep , a healthful body , a peaceful soul , a chearful life , bread to eat , the love of neighbours , the prayers of the poor , and a kind of universal respect and deference , which vertue doth command wherever it comes . but then our disobedience to these precepts is usually follow'd with restless nights , racking pains , anxious thoughts , scaring dreams , trembling fears , perplexing doubts , the hatred of some , the curses of others , and the just condemnation of all . it 's true , there are some reserv'd cases ; god doth sometimes trie a vertuous soul with afflictions , and often makes a soul vertuous by afflictions : he doth again sometimes feed the epicure unto the day of slaughter , and court the vicious by temporal enjoyments to reclaim them . yet , in the mean time , the good are born up with peace of mind , and expectation of a crown ; and the wicked are busied in stupefying their senses to abate the sting of conscience and fear of hell. but not withstanding these reserv'd cases , i dare adventure to affirm , that there is not any thing in the world , whereof i am more certain , than that the scripture is a most excellent rule for the government of my life and actions ; and the ground of this assurance , in a great measure is taken from sense . i am no more assured that the sun shines , or the fire warms , than i am , that my conformity to the scriptures is highly advantageous to me . the sun is not more necessary to the being of mankind , than the scriptures are to his well-being . the one gives natural life and light to the creation , the other enlightens the mind , and teaches how to manage our lives , and the blessings thereof , to the best purpose . without the first the world would be a chaos , without the later it would be a kind of hell. now the very first step of reason , infers the conclusion : for , from whence should such a treasure of wisdom and truth proceed , but from the inexhaustible fountain of all goodness , god almighty ? and let any man in the world ( unto whose hands divine providence shall bring it ) carefully peruse that book , and consider well the vast stock of wisdom , the immense treasures of love and bounty therein contained ; let him observe the excellent rules it propounds , so fitted for all purposes and occasions of humane life , that an universal conformity to it , would make heaven upon earth ; let him mark how all the disorders and miseries , contentions and blood-shed in the world , proceed from mens disobedience thereunto , and do constitute the formal reason of hell it self ; and in a word , let him observe , that whatever he doth well , and which afterwards leaves him a grateful relish and easiness of mind , is done according to the precepts of that book ; and whatever he doth amiss , which leaves a sting and poyson behind it , is nothing else but a deviation from that rule : i say , let him but diligently read , and impartially consider these things , and he can be no better assured , that there is a god , who is good and wise , merciful and just , than that the holy scriptures are the result of his goodness and mercy , towards the sons of men ; and that they do contain a declaration of his mind with respect unto us , and the rule of our duty in relation to him . why might not our adversaries demand of us , how we come to be certain , that god is righteous and the devil wicked ? is it lest the question should recur upon themselves ? for since so many of their holy fathers , have been so flagicious , as history makes mention , and since villany is so far patronized by their church , that the blackest criminals in that communion , are oftimes canonized for the greatest saints : one would be apt to suspect , they worship no other deity but the pope , and that whilst they pronounce his holiness , the secret reservation may be , his wickedness . i have heard indeed of a pope that made this question , unless perhaps it were spoken by way of exclamation ; quantum lucri ista fabula de christo nobis peperit ! and this seems to be the proper language of that church : for if they did believe the new testament to be ought but a fable , they could not allow those doctrines and practices , that are every where visible amongst them . for i reckon , that imposing upon the conscience things unrevealed , and beyond all possibility of belief , upon no less penalty than the inquisition here , and damnation hereafter , is the very next door to infidelity and atheism . how can he be said to believe the truth , that would force another to believe a lie ? so that whilst our adversaries would seem to question the grounds upon which we assent unto the scriptures ; it 's more than probable , they themselves do not believe them at all . i nothing doubt , for all that , but there are within the romish church , thousands of pious and devout souls , whose education and other unhappy circumstances , god will in great mercy consider ; and , though under gross error and much ignorance , will bring them through the power of his grace unto salvation . if their foundation be upon the rock , though they have built thereon hay and stubble , they may indeed suffer loss , but shall escape utter ruine . i think too there are amongst them , some learned men , as the jansenists , and perhaps some others , whose lives and principles are far better than the rest , and who by an odd kind of fatality preserve their station in that church . these , if they pursue their own rules and practice according to what they write , shall not ( i hope ) smart with the rest , when god comes to visit their iniquity . but as for those designing men , whose business it is to prie into the cabinets of princes , and to influence the affairs of kingdoms for the advantage of the catholick cause ; who though priests , affect to be ministers of state , not of jesus christ , whose kingdom is not of this world ; they whose gospel is fire and sword , and their glad tidings of salvation some bloody massacre ; whose faith is in the pope , and whose heaven it is , to be courted and canoniz'd by a scarlet whore : i look upon these to be a generation of the vilest wretches that ever the earth bore , and in a far worse condition than turks or pagans . and yet these are the men that would have me receive the scriptures upon their credit , who are the great shame and discredit of that holy christian religion contained therein , and whose lives are one entire contradiction thereunto . i suppose it will not be denied , that , had we no inspired writings at all to direct us , there were nevertheless many reasons to believe the being of god. scarce any people under heaven so brutish , as not to have some impressions of a deity . scarce any person in the world so profligate , as not to have some checks of conscience : besides what arguments may be drawn from the beauty of providence and harmony of the creation . now the very notion of a god includeth goodness , and the notion of goodness supposeth a god : one is the stream , the other is a fountain . let any man trie how he can phansie the stream that should proceed from no original fountain at all . it is not imaginable sure , that any creature should be in the world , or that good things should be bestow'd upon any creature , but they must proceed from some original , and that can be nothing else but god blessed for ever . from whence i argue thus ; if the invisible things of him , from the creation , be clearly seen , being understood by the things that are made , much more may the visible characters of divine goodness , every where evident in the scriptures , be clearly concluded to be from god. will any man object and say , where are those visible characters of divine goodness contained in the scriptures ? many people cannot see them . true indeed , and there are some too that cannot see the sun , but then they are blind , and cannot see any thing at all . the sun illuminates the material visible world , and the scripture gives us a prospect of a spiritual world , and lets us see things divine ; but then we must have eyes , and if we complain of darkness in the meridian light , where 's the fault ? now if any man will say , he can see no marks nor footsteps of divine goodness in the scriptures ; i would ask him , whether health and vigour of body , whether easiness and pleasure of mind , are good things or not ? and whether he would choose to lie upon a rack , or a bed of roses ? or suppose a man by his own default , and wilfulness in going astray , be fallen into a pit , where he is certain either to be stung with vermine , or to die by wild beasts , or famish to death ; would he not account it a kindness , not only to be delivered from the present danger , but conducted throughout the remainder of his journey , in such a way , as is both safe and easie ? if he answer in the affirmative , he yields the cause ; if he deny , he must be a mad man , past all sense of understanding of good or evil . now if i pursue our adversaries to the gates of bedlam , they must excuse me , if i there bid farewell , and follow them no further . the summ is this ; that which teacheth us the best way imaginable , to preserve health in our bodies and peace in our souls , to live comfortably at home and profitably to our neighbours , to honour our creator and know our selves , to avoid misery and attain happiness , must needs be an excellent rule , very much for our good , and must proceed from the true fountain of all goodness . but such is the scripture , therefore it is the word of god. thus far i have considered the scripture , in reference chiefly to its utility ; let us now observe it a little with respect to its verity : for sometimes it happens , that a thing may be useful , which yet is not exactly true ; as for example , decimal arithmetick resolves a question speedily , but not altogether exactly ; yet it will come so near the truth , as not to miss the th . part of a farthing . and a clock will follow the motion of the sun for a weeks time , with the errour only of some few minutes ; but neither the one nor the other in strictness of speech can be said to be true , though both are very useful . but now , if the scriptures appear to be both useful in the highest degree , and infallibly true , it must needs speak the very great perfection of those sacred writings . they may be distinguished into four parts according as they contain , . things related , or matter of history ; . things fore-told , or matter of prophesie ; . things to be done , as matter of action , or duty ; . things to be believed , or matter of faith. as for the historical part of that book , how hath it bidden defiance to time to discover any just exception ! nay , even the enemies of truth , have own'd and confirm'd the matters of fact therein contained . and many profane writers , who either knew not of , or have not rightly acknowledged the scriptures , have nevertheless inserted into their own stories , the same things therein contained , as is well known , and hath been oft observed by those that look into books . and though the divine history bears such authority and majesty in its style , that it needs not the confirmation of prophane ones ; yet the testimony of adversaries against themselves , is always considerable . and hath not much of the prophetick part been verified to the amazement of all those that duly consider it ? how many , and how punctually were the prophesies , concerning our redemption by christ ? how plain was that , concerning the type thereof , namely , israels deliverance from egyptian slavery , gen. . verse , . and yet how wonderfully fulfill'd , many hundreds of years after they were fore-told ? but i am not at leisure to enlarge upon these things , many learned men have done it , more especially the incomparable sir charles wolseley . and then for the preceptive part , containing rules of life and manners , it is so rooted in the nature of things , so obvious to sense , so agreeable to reason , so beneficial to the world , and so confirmed by the experience of all men , whose faculties are not depraved , that heaven and earth shall pass away , before one jot or tittle thereof shall fail , or be found deficient . lastly , the divine mysteries therein revealed , as the doctrine of the trinity , the incarnation of the blessed jesus , &c. though they are above our capacity , to explain the nature of them , yet are they so suitable to gods goodness , and do make such a harmony of divine attributes , that reason it self , will rather from thence infer the truth of their being , than that they cannot be , because we understand not the manner how they are . how could god be just , if justice were not satisfied ? and could be merciful , if all men were to be damned ; how could lost man redeem himself ? or , how could he be saved , if he should suffer for himself ? but now in the person of our blessed redeemer , the law is satisfied , justice is done , and even thereby , mercy doth the more eminently appear ; god is glorified , and man is not left to perish in his iniquity . if a man will be so morose as to urge , that three in one , eternal generations , a virgins conception , and the like , sound so harsh to humane understanding , that they cannot be true : he may after the same rate conclude , that there is no such thing as humane generation , since the nature and process thereof , is very obscurely , if at all understood . that there are no souls , because it is not yet agreed , whether they are immediately created of god , or they are ex traduce , or pre-existent . no such thing as milk in a womans breast , since anatomists are confounded with difficulties to find what matter it is made of , or by what secret chanels conveyed thither : in so much that one very learned writer in that faculty , flies to the force of imagination to produce it . no such thing as quantity , because no man ever yet could demonstrate unexceptionably , whether it be infinitely divisible , or ultimately resolvable into indivisibles . no bodies in the world , since no man knows what kind of original particles they are made of . these and many things more , as to the manner how they are , have difficulties attending them , which are insuperable and incomprehensible . and methinks it is somewhat hard , that we should do things our selves , and see many things before our eyes , of which we can give no tolerable account , and should yet think , that god cannot do somewhat more than we can apprehend ; and should be so inclinable to reject even god himself , his word , and all his works of wonder , if they will not accommodate themselves to our little understandings . from these considerations , and many more , that will occur to any impartial thinking man , it doth appear beyond all possibility of doubting , that the scripture is most certainly true ; and if so , it must be the word of god ; for it testifieth of it self , that it is given by divine inspiration . never did any book contain so much wisdom , kindness , and usefulness to the sons of men as it doth . summ up the whole world together , except the bible and what is taken out of it , and the total will neither afford you half so many excellent rules , and observations , for the government of mens lives , nor one thousand part of that clear discovery of divine truth , which that book contains . shall we now say , that this book is a forgery , a cheat and imposture of the devil ? for so it must be , if it be not the word of god. and what follows ? why , that a corrupt tree brings forth good fruit , and that most pure and wholsome streams proceed from a putrid fountain . that truth is falshood , that good is evil , and that light is darkness . he that denies the scriptures to be the word of god , must quit his sense , his reason , and his conscience , that he may admit of these conclusions . to which it may be added , that all the malicious and cunning adversaries of god and true religion ; all the pagans , popes , and hellish apostates ; all the devils themselves , and their incarnate brethren the jesuits , with all their subtilty and contrivance , have not been able to destroy nor discredit that book : no , nor to corrupt it neither , in any such degree , but that still there remains good copies thereof in several languages . and though there may be deficiency and humane frailty , in some readings and versions , as to some particular words , yet is not that any blemish unto , or diminution of the beauty and excellency of the whole , but may rather teach us to value it the more : for since neither the failings of some , nor the fraud of others hath availed in sixteen hundred years , to do any substantial dammage to that book , it is a convincing argument , that divine providence hath been engaged for it's preservation . if it should be here objected , that since there are so many various readings of the scriptures , it may be doubtful which of them is the best : i readily grant it , but then there can be no doubt , but that every one of them , for the main substance of it , is the word of god. let us suppose religio medici to be turned into several laguages ; there may be divers faults in every one of them , as is observed to be in the latine copy , and some of them very gross ones : but , will any body from thence infer , that sir tho. brown is not the author ? for though indeed he is not the author of those errors , wherein the true sense of some particular words is mistaken : yet since they are not such , nor so many , as to evacuate the design and scope of the book , much less to denominate the whole work from the translator ; i may say , with good propriety of speech , that that book was written by the learned sir t. brown , though i should find the same in latine or french , and had never seen the original english. thus i scruple not to say , the rhemists translation is the word of god. that is , for the substance , and main purpose of it , it is not so spoil'd as to lose the nature of divine truth , but is profitable for doctrine , for reproof , for correction , for instruction in righteousness : and , to such as cannot procure a better , it may doubtless be sufficient to make them wise unto salvation . but i intend not in the mean time , to entitle god almighty to the failings or frauds of that version , or of any other . the errors that have been occasioned from various copies taken , and translations made , are either of infirmity or knavery . as for this latter , i suppose it cannot be proved , that ever any person was so audacious , as to attempt the palpable corruption of the scriptures , until the aspiring popes had set up an infallible chair at rome , a court only fit to protect such undertakings , because indeed it could not be supported without them . so that in the primitive times , the errors which have crept into the bible , have been first , only such failings as have escaped unawares in the transcribing thereof : and secondly , afterwards , when it came to be translated into other languages , some difficulty and contest could not choose but arise , about the rendring such words as were of various , & doubtful signification , from which i believe there are very few languages entirely free . now i say , it was impossible that both these together , whilst men were sincere and honest , should ever stifle or quench the divine spirit which breaths every where in those sacred writings , and we may reasonably suppose , that the christian church was stockt with a competent number of good copies , before the mystery of iniquity came to such a height , as to attempt the wilful depravation of the scriptures . two things are considerable in this matter ; first , that in the infant state of christianity , believers were cordial , and in good earnest , about the business of religion . the power of godliness prevail'd , and those who call'd themselves christians , were really such ; nor had they yet learn'd those crafts of cousnage and deceit , which afterwards , the mystery of iniquity furnisht the world withall . and therefore they would be careful , in the highest degree , to transmit faithful copies of those precious papers unto posterity : a duty more especially incumbent on them , who had the keeping of the true originals . secondly , that god almighty , having by the holy ghost inspired his pen-men , to deliver his mind unto the world , it is not likely , that he should relinquish the same , to perish in the hands of ignorant or wicked men : for since the blessed spirit did so manifestly appear in it , divine providence was sure to guard it , and will doubtless secure it to the end of the world. these inducements , with others of like nature , are sufficient i count , to convince any man , unto whose hands the bible shall come , that it doth contain the words of eternal life : for it carries that self-evidencing light , that majestick plainness , that unaffected gravity , and substantial utility throughout the whole ; that no man , who will but consider , can possibly doubt of its original . and though mens corruptions may prevail so far with them , as to make them pretend at least , to call in question the being of god , as well as the truth of his word : yet it shall certainly operate upon them so far , as to leave them without excuse . i do not believe , that nature ever yet produc'd so profligate a wretch , but would be sensible of some reluctancy and grief , to see his child murder'd , his house fir'd , and have his limbs torn asunder , without any just cause or provocation given . but if these things have no evil in them , why should any body be grieved at them ? if they have , why should any one do the like to his neighbour ? now , if men ought not to do wrong in one respect , no more ought they to do it in any other : from whence ought to follow the universal rectitude of all our actions . and where are there such rules of equity and righteousness as the scriptures afford , teaching us to do unto others , as we would that they should do unto us ? the faithful observation of which short precept , would confine astrea to this lower world , and yet banish all her courts , as being useless : it would set such a face on things , as would far exceed all the imaginary beauties of the golden age. from whence now should this proceed , but from the fountain of all righteousness , god almighty ? there is yet a further means of assurance , that the scriptures are the word of god , namely , from the evidence of the spirit bearing witness in our consciences , to the truth of those things contained in our bibles ; of which there is a counter-part written in our hearts , and attested by the holy ghost . there are indeed many false spirits , and many vain pretences to the true one ; yet a measure thereof is given to every child of god , and promised to all those , that seek it with sincerity and perseverance . now i say this evidence of the spirit , wherever it is , doth fill the mind with assurance and satisfaction , about divine truth , beyond all arguments : it is so convincing , that st. paul calls it a demonstration . and though perhaps it may not have that force to those who deride it in others , and stifle its motions in their own breasts , ( for neither is geometrical demonstration of force to them that understand it not ) yet to a mind enlightened by it , and brought under the power of it , the evidence and demonstration of the spirit , is beyond all other arguments and demonstrations whatsoever . to summ up all , we need not to go to a corrupt and adulterous church , to have its authority and imprimatur stampt upon our bibles , from whence on the contrary it ought to derive its own authority : and it will one day sink under the weight and force of those laws and precepts , which it now vainly pretends to authorize . i say then , the scriptures are known to be the word of god beyond all possibility of mistake or dubitation , by evidence of sense , by arguments of reason , and by demonstration of the spirit . this ( sir ) is all , i shall trouble you with in this matter , till either i have your objections , or some further opportunity of discovering my zeal to serve you , according to the utmost of my power . i am sir , &c. finis . these books following to be sold by jonathan hutchinson in durham . folio . dr . hammond 's annotation on the new testament . h. grotii opera omnia theologica vol. . eusebii , socratis , sozomeni , theodoriti & evagrii historia ecclesiast gr. lat. notis hen. valesii vol. mogunt . — — . bishop taylor 's course of sermons for all the sundays in the year . — his ductor dubitantium , or rule of conscience . quarto . bishop nicholson on the church catechism . dr. donns pseudo martyr . rogers on the thirty nine articles of the church of england . octavo . dr. combars exposition of the book of common prayer , parts . dr. hammond 's practical catechism . bishop morton of episcopacy . dr. basire of sacriledge arraign'd and condemn'd by st. paul. twelves . dr. breviul on the sacrament . bishop cousins devotions . the end . a declaration of the faith and order owned and practiced in the congregational churches in england agreed upon and consented unto by their elders and messengers in their meeting at the savoy, october , . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing n ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing n estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a declaration of the faith and order owned and practiced in the congregational churches in england agreed upon and consented unto by their elders and messengers in their meeting at the savoy, october , . owen, john, - . nye, philip, ?- . [ ], p. printed by john field, and are to be sold by john allen ..., london : . prepared by philip nye and john owen. cf. dnb. advertisements on p. [ ] and p. . reproduction of original in huntington library. eng congregational churches -- creeds. congregational churches -- doctrines. congregational churches -- england -- history. a r (wing n ). civilwar no a declaration of the faith and order owned and practiced in the congregational churches in england; agreed upon and consented unto by their [no entry] c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a declaration of the faith and order owned and practised in the congregational churches in england ; agreed upon and consented unto by their elders and messengers in their meeting at the savoy , october . . london : printed by john field , and are to be sold by john allen at the sun rising in pauls church-yard , . a preface . confession of the faith that is in us , when justly called for , is so indispensable a due all owe to the glory of the soveraign god , that it is ranked among the duties of the first commandment , such as prayer is ; and therefore by paul yoaked with faith it self , as necessary to salvation : with the heart man believeth unto righteousness , and with the mouth confession is made unto salvation . our lord christ himself , when he was accused of his doctrine , considered simply as a matter of fact by preaching , refused to answer ; because , as such , it lay upon evidence , and matter of testimony of others ; unto whom therefore he refers himself : but when both the high priest and pilate expostulate his faith , and what he held himself to be ; he without any demur at all , cheerfully makes declaration , that he was the son of god ; so to the high priest : and that he was a king , and born to be a king ; thus to pilate ; though upon the uttering of it his life lay at the stake : which holy profession of his is celebrated for our example , tim. . . confessions , when made by a company of professors of christianity joyntly meeting to that end , the most genuine and natural use of such confessions is , that under the same form of words , they express the substance of the same common salvation , or unity of their faith ; whereby speaking the same things , they shew themselves perfectly joyned in the same minde , and in the same judgement . and accordingly such a transaction is to be looked upon but as a meet or fit medium or means whereby to express that their common faith and salvation , and no way to be made use of as an imposition upon any ▪ whatever is of force or constraint in matters of this nature , causeth them to degenerate from the name and nature of confessions , and turns them from being confessions of faith , into exactions and impositions of faith . and such common confessions of the orthodox faith , made in simplicity of heart by any such body of christians , with concord among themselves , ought to be entertained by all others that love the truth as it is in jesus , with an answerable rejoycing : for if the unanimous opinions and assertions but in some few points of religion , and that when by two churches , namely , that of jerusalem , and the messengers of antioch met , assisted by some of the apostles , were by the believers of those times received with so much joy , ( as it is said , they rejoyced for the consolation ) much more this is to be done , when the whole substance of faith , and form of wholsome words shall be declared by the messengers of a multitude of churches , though wanting those advantages of counsel and authority of the apostles , which that assembly had . which acceptation is then more specially due , when these shall ( to choose ) utter and declare their faith , in the same substance for matter , yea , words , for the most part , that other churches and assemblies , reputed the most orthodox , have done before them : for upon such a correspondency , all may see that actually accomplished ; which the apostle did but exhort unto , and pray for , in those two more eminent churches of the corinthians and the romans ; ( and so in them for all the christians of his time ) that both jew and gentile , that is , men of different perswasions , ( as they were ) might glorifie god with one minde and with one mouth . and truly , the very turning of the gentiles to the owning of the same faith , in the substance of it , with the christian jew ( though differing in greater points then we do from our brethren ) is presently after dignified by the apostle with this stile , that it is the confession of jesus christ himself ; not as the object onely , but as the author and maker thereof : i will confess to thee ( saith christ to god ) among the gentiles . so that in all such accords , christ is the great and first confessor ; and we , and all our faith uttered by us , are but the epistles , ( as paul ) and confessions ( as isaiah there ) of their lord and ours ; he , but expressing what is written in his heart , through their hearts and mouthes , to the glory of god the father : and shall not we all rejoyce herein , when as christ himself is said to do it upon this occasion : as it there also follows , i will sing unto thy name . further , as the soundness and wholsomness of the matter gives the vigor and life to such confessions , so the inward freeness , willingness and readiness of the spirits of the confessors do contribute the beauty and loveliness thereunto : as it is in prayer to god , so in confessions made to men . if two or three met , do agree , it renders both , to either the more acceptable . the spirit of christ is in himself too free , great and generous a spirit , to suffer himself to be used by any humane arm , to whip men into belief ; he drives not , but gently leads into all truth , and perswades men to dwell in the tents of like precious faith ; which would lose of its preciousness and value , if that sparkle of freeness shone not in it : the character of his people , is to be a willing people in the day of his power ▪ ( not mans ) in the beauties of holiness , which are the assemblings of the saints : one glory of which assemblings in that first church , is said to have been , they met with one accord , which is there in that psalm prophesied of , in the instance of that first church , for all other that should succeed . and as this great spirit is in himself free , when , and how far , and in whom to work , so where and when he doth work ▪ he carrieth it with the same freedom , and is said to be a free spirit , as he both is , and works in us : and where this spirit of the lord is , there is liberty . now , as to this confession of ours , besides , that a conspicuous conjunction of the particulars mentioned , hath appeared therein : there are also four remarkable attendants thereon , which added , might perhaps in the eyes of sober and indifferent spirits , give the whole of this transaction a room and rank amongst other many good and memorable things of this age ; at least all set together , do cast as clear a gleam and manifestation of gods power and presence , as hath appeared in any such kinde of confessions , made by so numerous a company these later years . the first , is the temper , ( or distemper rather ) of the times , during which , these churches have been gathering , and which they have run through . all do ( out of a general sense ) complain that the times have been perillous , or difficult times ; ( as the apostle foretold ) and that in respect to danger from seducing spirits , more perillous then the hottest seasons of persecution . we have sailed through an aestuation , fluxes and refluxes of great varieties of spirits , doctrines , opinions and occurrences ; and especially in the matter of opinions , which have been accompanied in their several seasons , with powerful perswasions and temptations , to seduce those of our way . it is known men have taken the freedom ( notwithstanding what authority hath interposed to the contrary ) to vent and vend their own vain and accursed imaginations , contrary to the great and fixed truths of the gospel , insomuch , as take the whole round and circle of delusions , the devil hath in this small time , ran , it will be found , that every truth , of greater or lesser weight , hath by one or other hand , at one time or another , been questioned and called to the bar amongst us , yea , and impleaded , under the pretext ( which hath some degree of justice in it ) that all should not be bound up to the traditions of former times , nor take religion upon trust . whence it hath come to pass , that many of the soundest professors were put upon a new search and disquisition of such truths , as they had taken for granted , and yet had lived upon the comfort of : to the end they might be able to convince others , and establish their own hearts against that darkness and unbelief , that is ready to close with error , or at least to doubt of the truth , when error is speciously presented . and hereupon we do professedly account it one of the greatest advantages gained out of the temptations of these times ; yea the honor of the saints and ministers of these nations , that after they had sweetly been exercised in , and had improved practical and experimental truths , this should be their further lot , to examine and discuss , and indeed , anew to learn over every doctrinal truth , both out of the scriptures , and also with a fresh taste thereof in their own hearts ; which is no other then what the apostle exhorts to , try all things , hold fast that which is good . conversion unto god at first , what is it else then a savory and affectionate application , and the bringing home to the heart with spiritual light and life , all truths that are necessary to salvation , together with other lesser truths ? all which we had afore conversion taken in but notionally from common education and tradition . now that after this first gust those who have bin thus converted should be put upon a new probation and search out of the scriptures , not onely of all principles explicitely ingredients to conversion ; ( unto which the apostle referreth the galatians when they had diverted from them ) but of all other superstructures as well as fundamentals ; and together therewith , anew to experiment the power and sweetness of all these in their own souls : what is this but tryed faith indeed ? and equivalent to a new conversion unto the truth ? an anchor that is proved to be sure and stedfast , that will certainly hold in all contrary storms : this was the eminent seal and commendation which those holy apostles that lived and wrote last ; peter , john and jude ; in their epistles did set and give to the christians of the latter part of those primitive times . and besides , it is clear and evident by all the other epistles , from first to last , that it cost the apostles as much , and far more care and pains to preserve them they had converted , in the truth , then they had taken to turn them thereunto at first : and it is in it self as great a work and instance of the power of god , that keeps , yea , guards us through faith unto salvation . secondly , let this be added , ( or superadded rather ) to give full weight and measure , even to running over ) that we have all along this season , held forth ( though quarreled with for it by our brethren ) this great principle of these times , that amongst all christian states and churches , there ought to be vouchsafed a forbearance and mutual indulgence unto saints of all perswasions , that keep unto , and hold fast the necessary foundations of faith and holiness , in all other matters extrafundamental , whether of faith or order . this to have been our constant principle , we are not ashamed to confess to the whole christian world . wherein yet we desire we may be understood , not as if in the abstract we stood indifferent to falshood or truth , or were careless whether faith or error , in any truths but fundamental , did obtain or not , so we had our liberty in our petty and smaller differences : or as if to make sure of that , we had cut out this wide cloak for it : no , we profess that the whole , and every particle of that faith delivered to the saints , ( the substance of which we have according to our light here professed ) is , as to the propagation and furtherance of it by all gospel-means , as precious to us as our lives ; or what can be supposed dear to us ; and in our sphere we have endeavored to promote them accordingly : but yet withall , we have and do contend , ( and if we had all the power which any , or all of our brethren of differing opinions have desired to have over us , or others , we should freely grant it unto them all ) we have and do contend for this , that in the concrete , the persons of all such gracious saints , they and their errors , as they are in them , when they are but such errors as do and may stand with communion with christ , though they should not repent of them , as not being convinced of them to the end of their days ; that those , with their errors ( that are purely spiritual , and intrench and overthrow not civil societies , ) as concrete with their persons , should for christs sake be born withall by all christians in the world ; and they notwithstanding be permitted to enjoy all ordinances and spiritual priviledges according to their light , as freely as any other of their brethren that pretend to the greatest orthodoxity ; as having as equal , and as fair a right in and unto christ , and all the holy things of christ , that any other can challenge to themselves . and this doth afford a full and invincible testimony on our behalf , in that whiles we have so earnestly contended for this just liberty of saints in all the churches of christ , we our selves have had no need of it : that is as to the matter of the profession of faith which we have maintained together with others : and of this , this subsequent confession of faith gives sufficient evidence . so as we have the confidence in christ , to utter in the words of those two great apostles , that we have stood fast in the liberty wherewith christ hath made us free ( in the behalf of others , rather then our selves ) and having been free , have not made use of out liberty , for a cloak of error or maliciousness in our selves : and yet , loe , whereas from the beginning of the rearing of these churches , that of the apostle hath been ( by some ) prophecyed of us , and applyed to us , that whiles we promised ( unto others ) liberty , we our selves would become servants of corruption , and be brought in bondage to all sorts of fancies and imaginations ; yet the whole world may now see after the experience of many years ran through ( and it is manifest by this confession ) that the great and gracious god hath not onely kept us in that common unity of the faith and knowledge of the son of god , which the whole community of saints have and shall in their generations come unto , but also in the same truths , both small and great , that are built thereupon , that any other of the best and more pure reformed churches in their best times ( which were their first times ) have arrived unto : this confession withall holding forth a professed opposition unto the common errors and heresies of these times . these two considerations have been taken from the seasons we have gone through . thirdly , let the space of time it self , or days , wherein from first to last the whole of this confession was framed and consented to by the whole of us , be duly considered by sober and ingenuous spirits : the whole of days in which we had meetings about it , ( set aside the two lords days , and the first days meeting , in which we considered and debated what to pitch upon ) were but eleven days , part of which also was spent by some of us in prayer , others in consulting ; and in the end all agreeing . we mention this small circumstance but to this end , ( which still adds unto the former ) that it gives demonstration , not of our freeness and willingness onely , but of our readiness and preparedness unto so great a work ; which otherwise , and in other assemblies , hath ordinarily taken up long and great debates , as in such a variety of matters of such concernment , may well be supposed to fall out . and this is no other then what the apostle peter exhorts unto , be ready always to give an answer to every man that asketh you a reason or account of the hope that is in you . the apostle paul saith of the spiritual truths of the gospel , that god hath prepared them for those that love him . the inward and innate constitution of the new creature being in it self such as is suted to all those truths , as congenial thereunto : but although there be this mutual adaptness between these two , yet such is the mixture of ignorance , darkness and unbelief , carnal reason , preoccupation of judgement , interest of parties , wantonness in opinion , proud adhering to our own perswasions , and perverse oppositions and aversness to agree with others , and a multitude of such like distempers common to believing man : all which are not onely mixed with , but at times , ( especially in such times as have passed over our heads ) are ready to overcloud our judgements , and do cause our eyes to be double , and sometimes prevail as well as lusts , and do byass our wills and affections : and such is their mixture , that although there may be existent an habitual preparedness in mens spirits , yet not always a present readiness to be found , specially not in such a various multitude of men , to make a solemn and deliberate profession of all truths , it being as great a work to finde the spirits of the just ( perhaps the best ) of saints , ready for every truth , as to be prepared to every good work . it is therefore to be looked at as a great and special work of the holy ghost , that so numerous a company of ministers , and other principal brethren , should so readily , speedily and joyntly give up themselves unto such a whole body of truths that are after godliness . this argues they had not their faith to seek ; but , as is said of ezra , that they were ready scribes , and ( as christ ) instructed unto the kingdom of heaven , being as the good housholders of so many families of christ , bringing forth of their store and treasury new and old. it shews these truths had been familiar to them , and they acquainted with them , as with their daily food and provision , ( as christs allusion there insinuates ) in a word , that so they had preached , and that so their people had believed , as the apostle speaks upon one like particular occasion . and the apostle paul considers ( in cases of this nature ) the suddenness or length of the time , either one way or the other ; whether it were in mens forsaking or learning of the truth . thus the suddenness in the galatians case in leaving the truth , he makes a wonder of it : i marvel that you are so soon ( that is , in so short a time ) removed from the true gospel unto another . again on the contrary , in the hebrews he aggravates their backwardness , that when for the time you ought to be teachers , you had need that one teach you the very first principles of the oracles of god . the parable contrary to both these having fallen out in this transaction , may have some ingredient and weight with ingenuous spirits in its kinde , according to the proportion is put upon either of these forementioned in their adverse kinde , and obtain the like special observation . this accord of ours hath fallen out without having held any correspondency together , or prepared consultation by which we might come to be advised of one anothers mindes . we alledge not this as a matter of commendation in us ; no , we acknowledge it to have been a great neglect : and accordingly one of the first proposals for union amongst us was , that there might be a constant correspondence held among the churches for counsel and mutual edification , so for time to come to prevent the like omission . we confess that from the first , every , or at least the generality of our churches , have been in a maner like so many ships ( though holding forth the same general colours ) lancht singly , and sailing apart and alone in the vast ocean of these tumultuating times , and they exposed to every wind of doctrine , under no other conduct then the word and spirit , and their particular elders and principal brethren , without associations among our selves , or so much as holding out common lights to others , whereby to know where we were . but yet whilest we thus confess to our own shame this neglect , let all acknowledge , that god hath ordered it for his high and greater glory , in that his singular care and power should have so watcht over each of these , as that all should be found to have steered their course by the same chart , and to have been bound for one and the same port , and that upon this general search now made , that the same holy and blessed truths of all sorts , which are currant and warrantable amongst all the other churches of christ in the world , should be found to be our lading . the whole , and every of these things when put together , do cause us ( whatever men of prejudiced and opposite spirits may finde out to slight them ) with a holy admiration , to say , that this is no other then the lords doing ; and which we with thanksgiving do take from his hand as a special token upon us for good , and doth show that god is faithful and upright towards those that are planted in his house : and that as the faith was but once for all , and intentionally first delivered unto the saints ; so the saints , when not abiding scattered , but gathered under their respective pastors according to gods heart into an house , and churches unto the living god , such together are , as paul forespake it , the most steady and firm pillar and seat of truth that god hath anywhere appointed to himself on earth , where his truth is best conserved , and publiquely held forth ; there being in such assemblies weekly a rich dwelling of the word amongst them , that is , a daily open house kept by the means of those good housholders , their teachers and other instructers respectively appropriated to them , whom christ in the vertue of his ascension , continues to give as gifts to his people , himself dwelling amongst them ; to the end that by this , as the most sure standing permanent means , the saints might be perfected , till we all ( even all the saints in present and future ages ) do come by this constant and daily ordinance of his unto the unity of the faith and knowledge of the son of god unto a perfect man , unto the measure of the stature of the fulness of christ ( which though growing on by parts and piecemeal , will yet appear compleat , when that great and general assembly shall be gathered , then when this world is ended , and these dispensations have had their fulness and period ) and so that from henceforth ( such a provision being made for us ) we be no more children tossed to and fro , and carried about with every wind of doctrine . and finally , this doth give a fresh and recent demonstration , that the great apostle and high-priest of our profession is indeed ascended into heaven , and continues there with power and care , faithful as a son over his own house , whose house are we , if we hold fast the confidence and the rejoycing of the hope firm unto the end : and shews that he will , as he hath promised , be with his own institutions to the end of the world . it is true , that many sad miscarriages , divisions , breaches fallings off from holy ordinances of god , have along this time of tentation , ( especially in the beginning of it ) been found in some of our churches ; and no wonder , if what hath been said be fully considered : many reasons might further be given hereof , that would be a sufficient apology , without the help of a retortion upon other churches ( that promised themselves peace ) how that more destroying ruptures have befallen them , and that in a wider sphere and compass , which though it should not justifie us , yet may serve to stop others mouthes . let rome glory of the peace in , and obedience of her children , against the reformed churches for their divisions that occurred ( especially in the first rearing of them ) whilest we all know the causes of their dull and stupid peace to have been carnal interests , worldly correspondencies , and coalitions strengthened by gratifications of all sorts of men by that religion , the principles of blinde devotion , traditional faith , ecclesiastical tyranny , by which she keeps her children in bondage to this day . we are also certain , that the very same prejudice that from hence they would cast upon the reformed ( if they were just ) do lye as fully against those pure churches raised up by the apostles themselves in those first times : for as we have heard of their patience , sufferings , consolations , and the transcending gifts poured out , and graces shining in them , so we have heard complaints of their divisions too , of the forsakings of their assemblies , as the custom or maner of some was ( which later were in that respect felones de se , and needed no other delivering up to satan as their punishment , then what they executed upon themselves . ) we read of the shipwrack also of faith and a good conscience , and overthrowings of the faith of some ; and still but of some , not all , nor the most : which is one piece of an apologie the apostle again and again inserts to future ages , and through mercy we have the same to make . and truly we take the confidence professedly to say , that these tentations common to the purest churches of saints separated from the mixture of the world , though they grieve us ( for who is offended , and we burn not ? ) yet they do not at all stumble us , as to the truth of our way , had they been many more : we say it again , these stumble us no more ( as to that point ) then it doth offend us against the power of religion it self , to have seen , and to see daily in particular persons called out and separated from the world by an effectual work of conversion , that they for a while do suffer under disquietments , vexations , turmoils , unsettlements of spirit , that they are tossed with tempests and horrid tentations , such as they had not in their former estate , whilst they walked according to the course of this world : for peter hath sufficiently instructed us whose business it is to raise such storms , even the devil's ; and also whose designe it is , that after they have suffered a while , thereby they shall be setled , perfected , stablished , that have so suffered , even the god of all grace . and look what course of dispensation god holds to saints personally , he doth the like to bodies of saints in churches , and the devil the same for his part too : and that consolatory maxim of the apostle , god shall tread down satan under your feet shortly , which paul uttereth concerning the church of rome , shews how both god and satan have this very hand therein ; for he speaks that very thing in reference unto their divisions , as the coherence clearly manifests ; and so you have both designs exprest at once . yea , we are not a little induced to think , that the divisions , breaches , &c. of those primitive churches would not have been so frequent among the people themselves , and not the elders onely , had not the freedom , liberties and rights of the members ( the brethren , we mean ) been stated and exercised in those churches , the same which we maintain and contend for to be in ours . yea ( which perhaps may seem more strange to many ) had not those churches been constituted of members inlightned further then with notional and traditional knowledge , by a new and more powerful light of the holy ghost , wherein they had been made partakers of the holy ghost , and the heavenly gift , and their hearts had tasted the good word of god , and the powers of the world to come , and of such members at lowest , there had not fallen out those kindes of divisions among them . for experience hath shewn , that the common sort of meer doctrinal professors ( such as the most are now a days ) whose highest elevation is but freedom from moral scandal joyned with devotion to christ through meer education , such as in many turks is found towards mahomet , that these finding and feeling themselves not much concerned in the active part of religion , so they may have the honor ( especially upon a reformation of a new refinement ) that themselves are approved members , admitted to the lords supper , and their children to the ordinance of baptism ; they regard not other matters ( as gallio did not ) but do easily and readily give up themselves unto their guides , being like dead fishes carried with the common stream ; whereas those that have a further renewed light by a work of the holy ghost , whether saving or temporary , are upon the quite contrary grounds apt to be busie about , and inquisitive into , what they are to receive and practise , or wherein their consciences are professedly concerned and involved : and thereupon they take the freedom to examine and try the spirits , whether of god or no : and from hence are more apt to dissatisfaction , and from thence to run into division , and many of such proving to be inlightned but with a temporary , not saving faith ( who have such a work of the spirit upon them , and profession in them , as will and doth approve it self to the judgement of saints , and ought to be so judged , until they be otherwise discovered ) who at long run , prove hypocrites through indulgence unto lusts , and then out of their lusts persist to hold up these divisions unto breach of , or departings ▪ from churches , and the ordinances of god , and god is even with them for it , they waxing worse and worse , deceiving and being deceived ; and even many of those that are sincere , through a mixture of darkness and erroneousness in their judgements , are for a season apt out of conscience to be led away with the error of others , which lie in wait to deceive . insomuch as the apostle upon the example of those first times , foreseeing also the like events in following generations upon the like causes , hath been bold to set this down as a ruled case , that likewise in other churches so constituted and de facto empriviledged as that of the church of corinth was ( which single church , in the sacred records about it , is the compleatest mirror of church-constitution , order and government , and events thereupon ensuing , of any one church whatever that we have story of ) his maxim is , there must be also divisions amongst you ; he setly inserts an [ also ] in the case , as that which had been in his own observation , and that which would be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the fate of other churches like thereunto , so prophesieth he : and he speaks this as peremptorily as he doth elsewhere in that other , we must through many tribulations enter into the kingdom of heaven : yea , and that all that will live godly in christ jesus , shall suffer persecution : there is a [ must ] upon both alike , and we bless god , that we have run through both , and do say , and we say no more ; that as it was then , so it is now , in both respects . however , such hath been the powerful hand of gods providence in these , which have been the worst of our tryals , that out of an approved experience and observation of the issue , we are able to add that other part of the apostles prediction , that therefore such rents must be , that they which are approved may be made manifest among you ; which holy issue god ( as having aimed at it therein ) doth frequently and certainly bring about in churches , as he doth bring upon them that other fate of division . let them therefore look unto it , that are the authors of such disturbances , as the apostle warneth , gal. . . the experiment is this , that we have seen , and do daily see , that multitudes of holy and precious souls , and ( in the holy ghosts word ) approved saints , have been , and are the more rooted and grounded by means of these shakings , and do continue to cleave the faster to christ , and the purity of his ordinances , and value them the more by this cost god hath put them to for the enjoying of them , who having been planted in the house of the lord , have flourished in the courts of our god , in these evil times , to shew that the lord is upright . and this experimented event from out of such divisions , hath more confirmed us , and is a lowder apologie for us , then all that our opposites are able from our breaches to alleadge to prejudice us . we will add a few words for conclusion , and give a more particular account of this our declaration . in drawing up this confession of faith , we have had before us the articles of religion , approved and passed by both houses of parliament , after advice had with an assembly of divines , called together by them for that purpose . to which confession , for the substance of it , we fully assent , as do our brethren of new-england , and the churches also of scotland , as each in their general synods have testified . a few things we have added for obviating some erroneous opinions , that have been more broadly and boldly here of late maintained by the asserters , then in former times ; and made other additions and alterations in method , here and there , and some clearer explanations , as we found occasion . we have endeavored throughout , to hold to such truths in this our confession , as are more properly termed matters of faith ; and what is of church-order , we dispose in certain propositions by it self . to this course we are led by the example of the honorable houses of parliament , observing what was established , and what omitted by them in that confession the assembly presented to them . who thought it not convenient to have matters of discipline and church-government put into a confession of faith , especially such particulars thereof , as then were , and still are controverted and under dispute by men orthodox and sound in faith . the th cap. therefore of that confession , as it was presented to them by the assembly , which is of church-censures , their use , kindes , and in whom placed : as also cap. . of synods and councels , by whom to be called , of what force in their decrees and determinations . and the th paragr. of the th cap. which determines what opinions and practises disturb the peace of the church , and how such disturbers ought to be proceeded against by the censures of the church , and punished by the civil magistrate . also a great part of the th cap. of marriage and divorce . these were such doubtful assertions , and so unsutable to a confession of faith , as the honorable houses in their great wisdom thought fit to lay them aside : there being nothing that tends more to heighten dissentings among brethren , then to determine and adopt the matter of their difference , under so high a title as to be an article of our ●●ith : so that there are two whole chapters , and some paragraphs in other chapters in their confession , that we have upon this account omitted and the rather do we give this notice , because that copy of the parliaments , followed by us , is in few mens hands ; the other as it came from the assembly , being approved of in scotland , was printed and hastened ●nto the world before the parliament had declared their resolutions about it ; which was not till june . . and yet hath been , and continueth to be the copy ( ordinarily ) onely sold , printed and reprinted for these eleven years . after the th cap. of the law , we have added a cap. of the gospel , it being a title that may not well be omitted in a confession of faith . in which chapter , what is dispersed , and by intimation in the assemblies confession with some little addition , is here brought together , and more fully under one head . that there are not scriptures annexed as in some confessions ( though in divers others it 's otherwise ) we give the same account as did the reverend assembly in the same case : which was this ; the confession being large , and so framed , as to meet with the common errors , if the scriptures should have been alleadged with any clearness , and by shewing where the strength of the proof lieth , it would have required a volume . we say further , it being our utmost end in this ( as it is indeed of a confession ) humbly to give an account what we hold and assert in these matters ; that others , especially the churches of christ may judge of us accordingly . this we aimed at , and not so much to instruct others , or convince gainsayers . these are the proper works of other institutions of christ , and are to be done in the strength of express scripture . a confession is an ordinance of another nature . what we have laid down and asserted about churches and their government , we humbly conceive to be the order which christ himself hath appointed to be observed , we have endeavored to follow scripture-light ; and those also that went before us according to that rule , desirous of nearest uniformity with reforming churches , as with our brethren in new england , so with others , that differ from them and us . the models and platforms of this subject laid down by learned men , and practised by churches , are various : we do not judge it brotherly , or grateful , to insist upon comparisons as some have done ; but this experience teacheth , that the variety , and possibly the disputes and emulations arising thence , have much strengthened , if not fixed , this unhapy perswasion in the mindes of some learned and good men , namely , that there is no settled order laid down in scripture ; but it 's left to the prudence of the christian magistrate , to compose or make choice of such a form as is most sutable and consistent with their civil government . where this opinion is entertained in the perswasion of governors , there , churches asserting their power and order to be jure divino , and the appointment of jesus christ , can have no better nor more honorable entertainment , then a toleration or permission . yet herein there is this remarkable advantage to all parties that differ , about what in government is of christs appointment ; in that such magistrates have a far greater ●●●●tude in conscience , to tolerate and permit the several forms of each so bound up in their perswasion , then they have to submit unto what the magistrate shall impose : and thereupon the magistrate exercising an indulgency and forbearance , with protection and encouragement to the people of god , so differing from him , and amongst themselves : doth therein discharge as great a faithfulness to christ ▪ and love to his people , as can any way be supposed and expected from any christian magistrate , of what perswasion soever he is . and where this clemency from governors is shewed to any sort of persons or churches of christ upon such a principle , it will in equity produce this just effect , that all that so differ from him , and amongst themselves , standing in equal and alike difference from the principle of such a magistrate , he is equally free to give a like liberty to them , one as well as the other . this faithfulness in our governors we do with thankfulness to god acknowledge , and to their everlasting honor , which appeared much in the late reformation . the hicrarchie , common-prayer-book , and all other things grievous to gods people , being removed , they made choice of an assembly of learned men , to advise what government and order is meet to be established in the room of these things ; and because it was known there were different opinions ( as always hath been among godly men ) about forms of church-government , there was by the ordinance first sent forth to call an assembly , not onely a choice made of persons of several perswasions to sit as members there , but liberty given , to a lesser number , if dissenting , to report their judgements and reasons , 〈◊〉 well and as freely as the major part . hereupon the honorable house of commons ( an indulgence we hope will never be forgotten ) finding by papers received from them , that the members of the assembly were not like to compose differences amongst themselves , so as to joyn in the same rule for church-government , did order further as followeth : that a committee of lords and commons , &c. do take into consideration the differences of the opinions in the assembly of divines in point of church-government , and to endeavor a union if it be possible ; and in case that cannot be done , to endeavor the finding out some way , how far tender conferences , who cannot in all things submit to the same rule which shall be established , may be born with according to the word , and as may stand with the publique peace . by all which it is evident the parliament purposed not to establish the rule of church-government with such rigor , as might not permit and bear with a practise different from what they had established : in persons and churches of different principles , if occasion were . and this christian clemency and indulgence in our governors , hath been the foundation of that freedom and liberty , in the managing of church-affairs , which our brethren , as well as we , that differ from them , do now , and have many years enjoyed . the honorable houses by several ordinances of parliament after much consultation , having settled rules for church-government , and such an ecclesiastical order as they judged would best joynt with the laws and government of the kingdom , did publish them , requiring the practise hereof throughout the nation ; and in particular , by the ministers of the province of london . but ( upon the former reason , or the like charitable consideration ) these rules were not imposed by them under any penalty or rigorous inforcement , though frequently urged thereunto by some . our reverend brethren of the province of london , having considered of these ordinances , and the church-government laid down in them , declared their opinions to be , that there is not a compleat rule in those ordinances ; also , that there are many necessary things not yet established , and some things wherein their consciences are not so fully satisfied . these brethren in the same paper , have published also their joynt resolution to practise in all things according to the rule of the word , and according to these ordinances , so far as they conceive them correspond to it , and in so doing they trust they shall not grieve the spirit of the truly godly , nor give any just occasion to them that are contrary minded , to blame their proceedings . we humbly conceive ( that we being dissatisfied in these things as our brethren ) the like liberty was intended by the honorable houses , and may be taken by us of the congregational way ( without blame or grief to the spirits of those brethren at least ) to resolve , or rather to continue in the same resolution and practise in these matters , which indeed were our practises in times of greatest opposition , and before this reformation was begun . and as our brethren the ministers of london , drew up and published their opinions and apprehensions about church-government into an intire system ; so we now give the like publique account of our consciences , and the rules by which we have constantly practised hitherto ; which we have here drawn up , and do present . whereby it will appear how much , or how little we differ in these things from our presbyterian brethren . and we trust there is no just cause why any man , either for our differing from the present settlement , it being out of conscience , and not out of contempt , or our differences one from another , being not wilful , should charge either of us with that odious reproach of schism . and indeed , if not for our differing from the state-settlement , much less because we differ from our brethren , our differences being in some lesser things , and circumstances onely , as themselves acknowledge . and let it be further considered , that we have not broken from them or their order by these differences ( but rather they from us ) and in that respect we less deserve their censure ; our practise being no other then what it was in our breaking from episcopacy , and long before presbytery , or any such form as now they are in , was taken up by them ; and we will not say how probable it is that the yoke of episcopacy had been upon our neck to this day , if some such way ( as formerly , and now is , and hath been termed schism ) had not with much suffering bin then practised & since continued in . for novelty , wherewith we are likewise both charged by the enemies of both , it is true , in respect of the publique and open profession , either of presbytery or independency , this nation hath been a stranger to each way , it 's possible ever since it hath been christian ; though for our-selves we are able to trace the footsteps of an independent congregational way in the ancientest customs of the churches , as also in the writings of our soundest protestant divines , and ( that which we are much satisfied in ) a full concurrence throughout in all the substantial parts of church-government , with our reverend brethren the old puritan non-conformists , who being instant in prayer and much sufferings , prevailed with the lord , and we reap with joy , what they sowed in tears . our brethren also that are for presbyterial subordinations , profess what is of weight against novelty for their way . and now therefore seeing the lord , in whose hand is the heart of princes , hath put into the hearts of our governors to tolerate and permit ( as they have done many years ) persons of each perswasion , to enjoy their consciences , though neither come up to the rule established by authority : and that which is more , to give us both protection , and the same encouragement that the most devoted conformists in those former superstitious times enjoyed , yea , and by a publique law to establish this liberty for time to come ; and yet further , in the midst of our fears , to set over us a prince that owns this establishment , and cordially resolves to secure our churches in the enjoyment of these liberties , if we abuse them not to the disturbance of the civil peace . this should be a very great engagement upon the hearts of all , though of different perswasions , to endeavor our utmost , joyntly to promove the honor and prosperity of such a government and governors by whatsoever means , which in our callings as ministers of the gospel , and as churches of jesus christ the prince of peace , we are any way able to ; as also to be peaceably disposed one towards another , and with mutual toleration to love as brethren , notwithstanding such differences , remembring , as it 's very equal we should , the differences that are between presbyterians and independents , being differences between fellow-servants , and neither of them having authority given from god or man , to impose their opinions , one more then the other . that our governors after so solemn an establishment , should thus bear with us both , in our greater differences from their rule , and after this , for any of us to take a fellow-servant by the throat , upon the account of a lesser reckoning , and nothing due to him upon it : is to forget , at least not to exercise , that compassion and tenderness we have found , where we had less ground to challenge or expect it . our prayer unto god is , that whereto we have already attained , we all may walk by the same rule , and that wherein we are otherwise minded , god would reveal it to us in his due time . books sold by john allen at the sun rising in pauls church-yard , viz. mr. caryls fifth volume on the book of job , in quarto . mr. caryls seventh volume on the book of job , in quarto . bezae novum testamentum , in folio . mr. allens scripture chronology , in quarto . mr. baxters call to the unconverted . mr. cotton on the covenant , intended suddenly for the press . mr. lukins practice of godliness . mr. burgess of original sin . pareus on the revelation , in folio . mr. gataker against judicial astrology , wherein he proves it to be the way and practice of heathens , and ought not to be so much as named by them that profess the name of christ . esay . , . jer. . . the history of the evangelical churches of the valleys of piemont , containing a most exact description of the place , and a faithful account of the doctrine , life and persecutions of the ancient inhabitants , together with a most naked and punctual relation of the late bloody massacre . and a narrative of all the following transactions to . justifi●d partly by divers ancient manuscripts , written many hundred years before calvin or luther . by samuel morlaend esq in folio . the humbled sinner resolved what he should do to be saved : or faith in the lord jesus christ , the onely way of salvation , by mr. obadiah sedgwick , in quarto . the riches of grace displayed in the offer and tender of salvation to poor sinners , by the same author , in twelves . the fountain opened , and the water of life flowing forth , for the refreshing of thirsty sinners , by the same author , quarto . the gospels glory , without prejudice to the law , shining forth in the glory of god the father , son and holy ghost , for the salvation of sinners , by mr. richard byfield , in octavo . a declaration of the faith and order owned and practised in the congregational churches in england . chap. i. of the holy scripture . although the light of nature , and the works of creation and providence , do so far manifest the goodness , wisdom and power of god , as to leave men unexcusable ; yet are they not sufficient to give that knowledge of god and of his will , which is necessary unto salvation : therefore it pleased the lord at sundry times , and in divers maners to reveal himself , and to declare that his will unto his church ; and afterwards for the better preserving and propagating of the truth , and for the more sure establishment and comfort of the church against the corruption of the flesh , and the malice of satan and of the world , to commit the same wholly unto writing : which maketh the holy scripture to be most necessary ; those former ways of gods revealing his will unto his people , being now ceased . ii. under the name of the holy scripture , or the word of god written , are now contained all the books of the old and new testament ; which are these : of the old testament . genesis , exodus , leviticus , numbers , deuteronomy , joshua , judges , ruth , samuel , samuel , kings , kings , chronicles , chronicles , ezra , nehemiah , esther , job , psalms , proverbs , ecclesiastes , the song of songs , isaiah , jeremiah , lamentations , ezekiel , daniel , hosea , joel , amos , obadiah , jonah , micah , nahum , habakkuk , zephaniah , haggai , zechariah , malachi . of the new testament . matthew , mark , luke , john , the acts of the apostles , pauls epistle to the romans , corinthians , corinthians , galatians , ephesians , philippians , colossians , thessalonians , thessalonians , to timothy , to timothy , to titus , to philemon , the epistle to the hebrews , the epistle of james , the first and second epistles of peter , the first , second and third epistles of john , the epistle of jude , the revelation . all which are given by the inspiration of god to be the rule of faith and life . iii. the books commonly called apocrypha , not being of divine inspiration , are no part of the canon of the scripture ; and therefore are of no authority in the church of god , nor to be any otherwise approved or made use of , then other humane writings . iv. the authority of the holy scripture , for which it ought to be believed and obeyed , dependeth not upon the testimony of any man or church ; but wholly upon god ( who is truth it self ) the author thereof ; and therefore it is to be received , because it is the word of god . v. we may be moved and induced by the testimony of the church , to an high and reverent esteem of the holy scripture . and the heavenliness of the matter , the efficacy of the doctrine , the majesty of the style , the consent of all the parts , the scope of the whole , ( which is , to give all glory to god ) the full discovery it makes of the onely way of mans salvation , the many other incomparable excellencies , and the intire perfection thereof , are arguments whereby it doth abundantly evidence it self to be the word of god ; yet notwithstanding , our full perswasion and assurance of the infallible truth and divine authority thereof , is from the inward work of the holy spirit , bearing witness by and with the word in our hearts . vi . the whole counsel of god concerning all things necessary for his own glory , mans salvation , faith and life , is either expresly set down in scripture , or by good and necessary consequence may be deduced from scripture ; unto which nothing at any time is to be added , whether by new revelations of the spirit , or traditions of men . nevertheless we acknowledge the inward illumination of the spirit of god to be necessary for the saving understanding of such things as are revealed in the word : and that there are some circumstances concerning the worship of god and government of the church , common to humane actions and societies , which are to be ordered by the light of nature and christian prudence , according to the general rules of the word , which are always to be observed . vii . all things in scripture are not alike plain in themselves , nor alike clear unto all : yet those things which are necessary to be known , believed and observed for salvation , are so clearly propounded and opened in some place of scripture or other , that not onely the learned , but the unlearned , in a due use of the ordinary means , may attain unto a sufficient understanding of them . viii . the old testament in hebrew ( which was the native language of the people of god of old ) and the new testament in greek ( which at the time of writing of it was most generally known to the nations ) being immediately inspired by god , and by his singular care and providence kept pure in all ages , are therefore authentical ; so as in all controversies of religion the church is finally to appeal unto them . but because these original tongues are not known to all the people of god , who have right unto and interest in the scriptures , and are commanded in the fear of god to read and search them ; therefore they are to be translated into the vulgar language of every nation unto which they come , that the word of god dwelling plentifully in all , they may worship him in an acceptable maner , and through patience and comfort of the scriptures may have hope . ix . the infallible rule of interpretation of scripture , is the scripture it self ; and therefore when there is a question about the true and full sense of any scripture ( which is not manifold , but one ) it must be searched and known by other places , that speak more clearly . x. the supreme judge by which all controversies of religion are to be determined , and all decrees of councels , opinions of ancient writers , doctrines of men and private spirits , are to be examined , and in whose sentence we are to rest , can be no other , but the holy scripture delivered by the spirit ; into which scripture so delivered , our faith is finally resolved . chap. ii. of god and of the holy trinity . there is but one onely living and true god ; who is infinite in being and perfection , a most pure spirit , invisible , without body , parts , or passions , immutable , immense , eternal , incomprehensible , almighty , most wise , most holy , most free , most absolute , working all things according to the counsel of his own immutable and most righteous will , for his own glory , most loving , gracious , merciful , long-suffering , abundant in goodness and truth , forgiving iniquity , transgression and sin , the rewarder of them that diligently seek him ; and withal , most just and terrible in his judgements , hating all sin , and who will by no means clear the guilty . ii. god hath all life , glory , goodness , blessedness , in , and of himself ; and is alone , in , and unto himself , all-sufficient , not standing in need of any creatures which he hath made , nor deriving any glory from them , but onely manifesting his own glory in , by , unto , and upon them : he is the alone fountain of all being , of whom , through whom , and to whom are all things ; and hath most soveraign dominion over them , to do by them , for them , or upon them , whatsoever himself pleaseth : in his sight all things are open and manifest , his knowledge is infinite , infallible , and independent upon the creature , so as nothing is to him contingent or uncertain . he is most holy in all his counsels , in all his works , and in all his commands . to him is due from angels and men , and every other creature , whatsoever worship , service or obedience , as creatures , they owe unto the creator , and whatever he is further pleased to require of them . iii. in the unity of the god-head there be three persons , of one substance , power , and eternity , god the father , god the son , and god the holy ghost : the father is of none , neither begotten , nor proceeding ; the son is eternally begotten of the father ; the holy ghost eternally proceeding from the father and the son . which doctrine of the trinity is the foundation of all our communion with god , and comfortable dependence upon him . chap. iii. of gods eternal decree . god from all eternity did by the most wise and holy counsel of his own will , freely and unchangeably ordain whatsoever comes to pass : yet so , as thereby neither is god the author of sin , nor is violence offered to the will of the creatures , nor is the liberty or contingency of second causes taken away , but rather established . ii. although god knows whatsoever may or can come to pass upon all supposed conditions , yet hath he not decreed any thing , because he foresaw it as future , or as that which would come to pass upon such conditions . iii. by the decree of god for the manifestation of his glory , some men and angels are predestinated unto everlasting life , and others fore-ordained to everlasting death . iv. these angels and men thus predestinated , and fore-ordained , are particularly and unchangeably designed , and their number is so certain and definite , that it cannot be either increased or diminished . v. those of mankinde that are predestinated unto life , god , before the foundation of the world was laid , according to his eternal and immutable purpose , and the secret counsel and good pleasure of his will , hath chosen in christ unto everlasting glory , out of his meer free grace and love , without any fore-sight of faith or good works , or perseverance in either of them , or any other thing in the creature , as conditions or causes moving him thereunto , and all to the praise of his glorious grace . vi . as god hath appointed the elect unto glory , so hath he by the eternal and most free purpose of his will fore-ordained all the means thereunto : wherefore they who are elected , being faln in adam , are redeemed by christ , are effectually called unto faith in christ by his spirit working in due season , are justified , adopted , sanctified , and kept by his power , through faith , unto salvation . neither are any other redeemed by christ , or effectually called , justified , adopted , sanctified and saved , but the elect onely . vii . the rest of mankinde god was pleased , according to the unsearchable counsel of his own will , whereby he extendeth or withholdeth mercy , as he pleaseth , for the glory of his soveraign power over his creatures , to pass by , and to ordain them to dishonor and wrath for their sin to the praise of his glorious justice . viii . the doctrine of this high mystery of predestination is to be handled with special prudence and care , that men attending the will of god revealed in his word , and yielding obedience thereunto , may from the certainty of their effectual vocation , be assured of their eternal election . so shall this doctrine afford matter of praise , reverence and admiration of god , and of humility , diligence , and abundant consolation to all that sincerely obey the gospel . chap. iv. of creation . it pleased god the father , son and holy ghost , for the manifestation of the glory of his eternal power , wisdom and goodness , in the beginning to create or make of nothing the world , and all things therein , whether visible or invisible , in the space of six days , and all very good . ii. after god had made all other creatures , he created man , male and female , with reasonable and immortal souls , endued with knowledge , righteousness and true holiness , after his own image , having the law of god written in their heart , and power to fulfil it ; and yet under a possibility of transgressing , being left to the liberty of their own will , which was subject unto change . besides this law written in their hearts , they received a command not to eat of the tree of the knowledge of good and evil ; which whiles they kept , they were happy in their communion with god , and had dominion over the creatures . chap. v. of providence . god the great creator of all things , doth uphold , direct , dispose and govern all creatures , actions , and things from the greatest even to the least by his most wise and holy providence , according unto his infallible fore-knowledge , and the free and immutable counsel of his own will , to the praise of the glory of his wisdom , power , justice , goodness and mercy . ii. although in relation to the fore-knowledge and decree of god , the first caufe , all things come to pass immutably , and infallibly ; yet by the same providence he ordereth them to fall out , according to the nature of second causes , either necessarily , freely , or contingently . iii. god in his ordinary providence maketh use of means , yet is free to work without , above , and against them at his pleasure . iv. the almighty power , unsearchable wisdom , and infinite goodness of god , so far manifest themselves in his providence , in that his determinate counsel extendeth it self even to the first fall , and all other sins of angels and men ( and that not by a bare permission ) which also he most wisely and powerfully boundeth , and otherwise ordereth and governeth in a manifold dispensation to his own most holy ends ; yet so , as the sinfulness thereof proceedeth onely from the creature , and not from god , who being most holy and righteous , neither is , nor can be the author or approver of sin . v. the most wise , righteous and gracious god doth oftentimes leave for a season his own children to manifold temptations , and the corruption of their own hearts , to chastise them for their former sins , or to discover unto them the hidden strength of corruption , and deceitfulness of their hearts , that they may be humbled ; and to raise them to a more close and constant dependence for their support upon himself , and to make them more watchful against all future occasions of sin , and for sundry other just and holy ends . vi . as for those wicked and ungodly men , whom god as a righteous judge , for former sins , doth blinde and harden , from them he not onely withholdeth his grace , whereby they might have been inlightned in their understandings , and wrought upon in their hearts ; but sometimes also withdraweth the gifts which they had , and exposeth them to such objects , as their corruption makes occasions of sin ; and withal gives them over to their own lusts , the temptations of the world , and the power of satan ; whereby it comes to pass that they harden themselves , even under those means which god useth for the softning of others . vii . as the providence of god doth in general reach to all creatures , so after a most special maner it taketh care of his church , and disposeth all things to the good thereof . chap. vi . of the fall of man , of sin , and of the punishment thereof . god having made a covenant of works and life , thereupon , with our first parents and all their posterity in them , they being seduced by the subtilty and temptation of satan , did wilfully transgress the law of their creation , and break the covenant in eating the forbidden fruit . ii. by this sin they , and we in them , fell from original righteousness and communion with god , and so became dead in sin , and wholly defiled in all the faculties and parts of soul and body . iii. they being the root , and by gods appointment standing in the room and stead of all mankinde , the guilt of this sin was imputed , and corrupted nature conveyed to all their posterity descending from them by ordinary generation . iv. from this original corruption , whereby we are utterly indisposed , disabled and made opposite to all good , and wholly inclined to all evil , do proceed all actual transgression . v. this corruption of nature during this life , doth remain in those that are regenerated ; and although it be through christ pardoned and mortified , yet both it self and all the motions thereof are truely and properly sin . vi . every sin , both original and actual , being a transgression of the righteous law of god , and contrary thereunto , doth in its own nature bring guilt upon the sinner , whereby he is bound over to the wrath of god , and curse of the law , and so made subject to death , with all miseries spiritual , temporal and eternal . chap. vii . of gods covenant with man . the distance between god and the creature is so great , that although reasonable creatures do owe obedience unto him as their creator , yet they could never have attained the reward of life , but by some voluntary condescension on gods part , which he hath been pleased to express by way of covenant . ii. the first covenant made with man , was a covenant of works , wherein life was promised to adam , and in him to his posterity , upon condition of perfect and personal obedience . iii. man by his fall having made himself uncapable of life by that covenant , the lord was pleased to make a second , commonly called the covenant of grace ; wherein he freely offereth unto sinners life and salvation by jesus christ , requiring of them faith in him that they may be saved , and promising to give unto all those that are ordained unto life , his holy spirit , to make them willing and able to believe . iv. this covenant of grace is frequently set forth in the scripture by the name of a testament , in reference to the death of jesus christ the testator , and to the everlasting inheritance , with all things belonging to it , therein bequeathed . v. although this covenant hath been differently and variously administred in respect of ordinances and institutions in the time of the law , and since the coming of christ in the flesh ; yet for the substance and efficacy of it , to all its spiritual and saving ends , it is one and the same ; upon the account of which various dispensations , it is called the old and new testament . chap. viii . of christ the mediator . it pleased god in his eternal purpose , to chuse and ordain the lord jesus his onely begotten son , according to a covenant made between them both , to be the mediator between god and man ; the prophet , priest , and king , the head and savior of his church , the heir of all things , and judge of the world ; unto whom he did from all eternity give a people to be his feed , and to be by him in time redeemed , called , justified , sanctified , and glorified . ii. the son of god , the second person in the trinity , being very and eternal god , of one substance , and equal with the father , did , when the fulness of time was come , take upon him mans nature , with all the essential properties and common infirmities thereof , yet without sin , being conceived by the power of the holy ghost in the womb of the virgin mary of her substance : so that two whole perfect and distinct natures , the godhead and the manhood , were inseparably joyned together in one person , without conversion , composition , or confusion ; which person is very god and very man , yet one christ , the onely mediator between god and man . iii. the lord jesus in his humane nature , thus united to the divine in the person of the son , was sanctified and anointed with the holy spirit above measure , having in him all the treasures of wisdom and knowledge , in whom it pleased the father that all fulness should dwell , to the end that being holy , harmless , undefiled , and full of grace and truth , he might be throughly furnished to execute the office of a mediator and surety ; which office he took not unto himself , but was thereunto called by his father , who also put all power and judgement into his hand , and gave him commandment to execute the same . iv. this office the lord jesus did most willingly undertake ; which that he might discharge , he was made under the law , and did perfectly fulfil it , and underwent the punishment due to us , which we should have born and suffered , being made sin and a curse for us , enduring most grievous torments immediately from god in his soul , and most painful sufferings in his body , was crucified , and died , was buried , and remained under the power of death , yet saw no corruption , on the third day he arose from the dead with the same body in which he suffered , with which also he ascended into heaven , and there sitteth at the right hand of his father , making intercession , and shall return to judge men and angels at the end of the world . v. the lord jesus by his perfect obedience and sacrifice of himself , which he through the eternal spirit once offered up unto god , hath fully satisfied the justice of god , and purchased not onely reconciliation , but an everlasting inheritance in the kingdom of heaven , for all those whom the father hath given unto him . vi . athough the work of redemption was not actually wrought by christ , till after his incarnation ; yet the vertue , efficacy and benefits thereof were communicated to the elect in all ages successively from the beginning of the world , in and by those promises , types and sacrifices , wherein he was revealed and signified to be the seed of the woman , which should bruise the serpents head , and the lamb slain from the beginning of the world , being yesterday and to day the same , and for ever . vii . christ in the work of mediation acteth according to both natures , by each nature doing that which is proper to it self ; yet by reason of the unity of the person , that which is proper to one nature , is sometimes in scripture attributed to the person denominated by the other nature , viii . to all those for whom christ hath purchased redemption , he doth certainly and effectually apply and communicate the same , making intercession for them , and revealing unto them in and by the word , the mysteries of salvation , effectually perswading them by his spirit to believe and obey , and governing their hearts by his word and spirit , overcoming all their enemies by his almighty power and wisdom , in such maner and ways as are most consonant to his wonderful and unsearchable dispensation . chap. ix . of free-will . god hath endued the will of man with that natural liberty and power of acting upon choice , that it is neither forced , nor by any absolute necessity of nature determined to do good or evil . ii. man in his state of innocency had freedom and power to will and to do that which was good and well pleasing to god ; but yet mutably , so that he might fall from it . iii. man by his fall into a state of sin , hath wholly lost all ability of will to any spiritual good accompanying salvation ; so as a natural man being altogether averse from that good , and dead in sin , is not able by his own strength to convert himself , or to prepare himself thereunto . iv. when god converts a sinner , and translates him into the state of grace , he freeth him from his natural bondage under sin , and by his grace alone inables him freely to will and to do that which is spiritually good ; yet so , as that by reason of his remaining corruption , he doth not perfectly nor onely will that which is good , but doth also will that which is evil . v. the will of man is made perfectly and immutably free to good alone in the state of glory onely . chap. x. of effectual calling . all those whom god hath predestinated unto life , and those onely , he is pleased in his appointed and accepted time effectually to call by his word and spirit , out of that state of sin and death in which they are by nature , to grace and salvation by jesus christ , inlightning their mindes spiritually and savingly to understand the things of god , taking away their heart of stone , and giving unto them an heart of flesh , renewing their wills , and by his almighty power determining them to that which is good , and effectually drawing them to jesus christ ; yet so , as they come most freely , being made willing by his grace . ii. this effectual call is of gods free and special grace alone , not from any thing at all foreseen in man , who is altogether passive therein , until being quickned and renewed by the holy spirit , he is thereby enabled to answer this call , and to embrace the grace offered and conveyed in it . iii. elect infants dying in infancy , are regenerated and saved by christ , who worketh when , and where , and how he pleaseth : so also are all other elect persons who are uncapable of being outwardly called by the ministery of the word . iv. others not elected , although they may be called by the ministery of the word , and may have some common operations of the spirit , yet not being effectually drawn by the father , they neither do nor can come unto christ , and therefore cannot be saved ; much less can men not professing the christian religion , be saved in any other way whatsoever , be they never so diligent to frame their lives according to the light of nature , and the law of that religion they do profess : and to assert and maintain that they may , is very pernicious , and to be detested . chap. xi . of justification . those whom god effectually calleth , he also freely justifieth , not by infusing righteousness into them , but by pardoning their sins , and by accounting and accepting their persons as righteous , not for any thing wrought in them , or done by them , but for christs sake alone ; nor by imputing faith it self , the act of believing , or any other evangelical obedience to them , as their righteousness , but by imputing christs active obedience unto the whole law , and passive obedience in his death , for their whole and sole righteousness , they receiving and resting on him and his righteousness by faith , which faith they have not of themselves , it is the gift of god . ii. faith thus receiving and resting on christ , and his righteousness , is the alone instrument of justification ; yet it is not alone in the person justified , but is ever accompanied with all other saving graces , and is no dead faith , but worketh by love . iii. christ by his obedience and death did fully discharge the debt of all those that are justified , and did by the sacrifice of himself , in the blood of his cross , undergoing in their stead the penalty due unto them , make a proper , real , and full satisfaction to gods justice in their behalf : yet in as much as he was given by the father for them , and his obedience and satisfaction accepted in their stead , and both freely , not for any thing in them , their justification is onely of free grace , that both the exact justice and rich grace of god might be glorified in the justification of sinners . iv. god did from all eternity decree to justifie all the elect , and christ did in the fulness of time die for their sins , and rise again for their justification : nevertheless , they are not justified personally , until the holy spirit doth in due time actually apply christ unto them . v. god doth continue to forgive the sins of those that are justified ; and although they can never fall from the state of justification , yet they may by their sins fall under gods fatherly displeasure : and in that condition they have not usually the light of his countenance restored unto them , until they humble themselves , confess their sins , beg pardon , and renew their faith and repentance . vi . the justification of believers under the old testament , was in all these respects one and the same with the justification of believers under the new testament . chap. xii . of adoption . all those that are justified , god vouchsafeth in and for his onely son jesus christ to make partakers of the grace of adoption , by which they are taken into the number , and enjoy the liberties and priviledges of the children of god , have this name put upon them , receive the spirit of adoption , have access to the throne of grace with boldness , are enabled to cry abba father , are pitied , protected , provided for , and chastened by him as by a father , yet never cast off , but sealed to the day of redemption , and inherit the promises as heirs of everlasting salvation . chap. xiii . of sanctification . they that are united to christ , effectually called and regenerated , having a new heart and a new spirit created in them , through the vertue of christs death and resurrection , are also further sanctified really and personally through the same vertue , by his word and spirit dwelling in them ; the dominion of the whole body of sin is destroyed , and the several lusts thereof are more and more weakned and mortified , and they more and more quickned , and strengthned in all saving graces , to the practice of all true holiness , without which no man shall see the lord . ii. this sanctification is throughout in the whole man , yet imperfect in this life , there abideth still some remnants of corruption in every part , whence ariseth a continual and irreconcileable war , the flesh lusting against the spirit , and the spirit against the flesh . iii. in which war , although the remaining corruption for a time may much prevail , yet through the continual supply of strength from the sanctifying spirit of christ , the regenerate part doth overcome , and so the saints grow in grace , perfecting holiness in the fear of god . chap. xiv . of saving faith . the grace of faith , whereby the elect are inabled to believe to the saving of their souls , is the work of the spirit of christ in their hearts , and is ordinarily wrought by the ministery of the word ; by which also , and by the administration of the seals , prayer , and other means , it is increased and strengthened . ii. by this faith a christian believeth to be true whatsoever is revealed in the word , for the authority of god himself speaking therein , and acteth differently upon that which each particular passage thereof containeth , yielding obedience to the commands , trembling at the threatnings , and embracing the promises of god for this life , and that which is to come . but the principal acts of saving faith are , accepting , receiving , and resting upon christ alone , for justification , sanctification , and eternal life , by vertue of the covenant of grace . iii. this faith , although it be different in degrees , and may be weak or strong , yet it is in the least degree of it different in the kinde or nature of it ( as is all other saving grace ) from the faith and common grace of temporary believers ; and therefore , though it may be many times assailed and weakned , yet it gets the victory , growing up in many to the attainment of a full assurance through christ , who is both the author and finisher of our faith . chap. xv . of repentance unto life and salvation . such of the elect as are converted at riper years , having sometime lived in the state of nature , and therein served divers lusts and pleasures , god in their effectual calling giveth them repentance unto life . ii. whereas there is none that doth good , and sinneth not , and the best of men may through the power and deceitfulness of their corruptions dwelling in them , with the prevalency of temptation , fall into great sins and provocations ; god hath in the covenant of grace mercifully provided , that believers so sinning and falling , be renewed through repentance unto salvation . iii. this saving repentance is an evangelical grace , whereby a person being by the holy ghost made sensible of the manifold evils of his sin , doth by faith in christ humble himself for it with godly sorrow , detestation of it , and self-abhorrency , praying for pardon and strength of grace , with a purpose , and endeavor by supplies of the spirit , to walk before god unto all well-pleasing in all things . iv. as repentance is to be continued through the whole course of our lives , upon the account of the body of death , and the motions thereof ; so it is every mans duty to repent of his particular known sins particularly . v. such is the provision which god hath made through christ in the covenant of grace , for the preservation of believers unto salvation , that although there is no sin so small , but it deserves damnation ; yet there is no sin so great , that it shall bring damnation on them who truly repent ; which makes the constant preaching of repentance necessary . chap. xvi . of good works . good works are onely such as god hath commanded in his holy word , and not such as without the warrant thereof are devised by men out of blinde zeal , or upon any pretence of good intentions . ii. these good works done in obedience to gods commandments , are the fruits and evidences of a true and lively faith , and by them believers manifest their thankfulness , strengthen their assurance , edifie their brethren , adorn the profession of the gospel , stop the mouthes of the adversaries , and glorifie god , whose workmanship they are , created in christ jesus thereunto , that having their fruit unto holiness , they may have the end eternal life . iii. their ability to do good works is not at all of themselves , but wholly from the spirit of christ : and that they may be enabled thereunto , besides the graces they have already received , there is required an actual influence of the same holy spirit to work in them to will and to do , of his good pleasure ; yet are they not hereupon to grow negligent , as if they were not bound to perform any duty , unless upon a special motion of the spirit , but they ought to be diligent in stirring up the grace of god that is in them . iv. they who in their obedience attain to the greatest height which is possible in this life , are so far from being able to supererogate , and to do more then god requires , as that they fall short of much , which in duty they are bound to do . v. we cannnot by our best works merit pardon of sin , or eternal life at the hand of god , by reason of the great disproportion that is between them , and the glory to come ; and the infinite distance that is between us , and god , whom by them we can neither profit , nor ●●tisfie for the debt of our former sins ; but when we have done all we can , we have done but our duty , and are unprofitable servants : and because as they are good , they proceed from his spirit , and as they are wrought by us , they are defiled and mixed with so much weakness and imperfection , that they cannot endure the severity of gods judgement . vi . yet notwithstanding , the persons of believers being accepted through christ , their good works also are accepted in him , not as though they were in this life wholly unblameable and unreproveable in gods sight , but that he looking upon them in his son is pleased to accept and reward that which is sincere , although accompanied with many weaknesses and imperfections . vii . works done by unregenerate men , although for the matter of them they may be things which god commands , and of good use both to themselves and to others : yet because they proceed not from a heart purified by faith , nor are done in a right maner , according to the word ; not to a right end , the glory of god ; they are therefore sinful , and cannot please god , nor make a man meet to receive grace from god ; and yet their neglect of them is more sinful , and displeasing unto god . chap. xvii . of the perseverance of the saints . they whom god hath accepted in his beloved , effectually called and sanctified by his spirit , can neither totally nor finally fall away from the state of grace , but shall certainly persevere therein to the end , and be eternally saved . ii. this perseverance of the saints depends not upon their own free-will , but upon the immutability of the decree of election , from the free and unchangeable love of god the father , upon the efficacy of the merit and intercession of jesus christ , and union with him , the oath of god , the abiding of his spirit , and of the seed of god within them , and the nature of the covenant of grace , from all which ariseth also the certainty and infallibility thereof . iii. and though they may through the temptation of satan , and of the world , the prevalency of corruption remaining in them , and the neglect of the means of their preservation , fall into grievous sins , and for a time continue therein , whereby they incur gods displeasure , and grieve his holy spirit , come to have their graces and comforts impaired , have their hearts hardned , and their consciences wounded , hurt and scandalize others , and bring temporal judgements upon themselves ; yet they are and shall be kept by the power of god through faith unto salvation . chap. xviii . of the assurance of grace and salvation . although temporary believers , and other unregenerate men may vainly deceive themselves with false hopes , and carnal presumptions of being in the favor of god , and state of salvation , which hope of theirs shall perish ; yet such as truly believe in the lord jesus , and love him in sincerity , endeavoring to walk in all good conscience before him , may in this life be certainly assured that they are in the state of grace , and may rejoyce in the hope of the glory of god , which hope shall never make them ashamed . ii. this certainty is not a bare conjectural and probable perswasion , grounded upon a fallible hope , but and infallible assurance of faith , founded on the blood and righteousness of christ , revealed in the gospel , and also upon the inward evidence of those graces unto which promises are made , and on the immediate witness of the spirit , testifying our adoption , and as a fruit thereof , leaving the heart more humbl● and holy . iii. this infallible assurance doth not so belong to the essence of faith , but that a true believer may wait long , and conflict with many difficulties before he be partaker of it ; yet being inabled by the spirit to know the things which are freely given him of god , he may without extraordinary revelation in the right use of ordinary means attain thereunto : and therefore it is the duty of every one to give all diligence to make his calling and election sure , that thereby his heart may be inlarged in peace and joy in the holy ghost , in love and thankfulness to god , and in strength and chearfulness in the duties of obedience , the proper fruits of this assurance ; so far is it from inclining men to loosness . iv. true believers may have the assurance of their salvation divers ways shaken , diminished and intermitted , as by negligence in preserving of it , by falling into some special sin , which woundeth the conscience , and grieveth the spirit , by some sudden or vehement temptation , by gods withdrawing the light of his countenance , suffering even such as fear him to walk in darkness , and to have no light ; yet are they neither utterly destitute of that seed of god , and life of faith , that love of christ and the brethren , that sincerity of heart and conscience of duty , out of which by the operation of the spirit , this assurance may in due time be revived , and by the which in the mean time they are supported from utter despair . chap. xix . of the law of god . god gave to adam a law of universal obedience written in his heart , and a particular precept of not eating the fruit of the tree of knowledge of good and evil , as a covenant of works , by which he bound him and all his posterity to personal , entire , exact and perpetual obedience , promised life upon the fulfilling , and threatned death upon the breach of it , and indued him with power and ability to keep it . ii. this law so written in the heart , continued to be a perfect rule of righteousness after the fall of man , and was delivered by god upon mount sinai in ten commandments , and written in two tables , the four first commandments containing our duty towards god , and the other six our duty to man . iii. beside this law commonly called moral , god was pleased to give to the people of israel ceremonial laws , containing several typical ordinances , partly of worship , prefiguring christ , his graces , actions , sufferings and benefits , and partly holding forth divers instructions of moral duties : all which ceremonial laws being appointed onely to the time of reformation , are by jesus christ the true messiah and onely law-giver , who was furnished with power from the father for that end , abrogated and taken away . iv. to them also he gave sundry judicial laws , which expired together with the state of that people , not obliging any now by vertue of that institution , their general equity onely being still of moral use . v. the moral law doth for ever binde all , as well justified persons as others , to the obedience thereof ▪ and that not onely in regard of the matter contained in it , but also in respect of the authority of god the creator , who gave it ▪ neither doth christ in the gospel any way dissolve , but much strengthen this obligation . vi . although true believers be not under the law , as a covenant of works , to be thereby justified or condemned ; yet it is of great use to them as well as to others , in that , as a rule of life , informing them of the will of god , and their duty , it directs and bindes them to walk accordingly , discovering also the sinful pollutions of their nature , hearts and lives , so as examining themselves thereby , they may come to further conviction of humiliation for , and hatred against sin , together with a clearer sight of the need they have of christ , and the perfection of his obedience . it is likewise of use to the regenerate , to restrain their corruptions , in that it forbids sin , and the threatnings of it serve to shew what even their sins deserve , and what afflictions in this life they may expect for them , although freed from the curse thereof threatned in the law . the promises of it in like maner shew them gods approbation of obedience , and what blessings they may expect upon the performance thereof , although not as due to them by the law , as a covenant of works ; so as a mans doing good , and refraining from evil , because the law incourageth to the one , and deterreth from the other , is no evidence of his being under the law , and not under grace . vii . neither are the forementioned uses of the law contrary to the grace of the gospel , but do sweetly comply with it , the spirit of christ subduing and inabling the will of man to do that freely and chearfully , which the will of god revealed in the law required to be done . chap. xx . of the gospel , and of the extent of the grace thereof . the covenant of works being broken by sin , and made unprofitable unto life , god was pleased to give unto the elect the promise of christ , the seed of the woman , as the means of calling them , and begetting in them faith and repentance : in this promise , the gospel , as to the substance of it , was revealed , and was therein effectual for the conversion and salvation of sinners . ii. this promise of christ , and salvation by him , is revealed onely in and by the word of god , neither do the works of creation or providence , with the light of nature , make discovery of christ , or of grace by him , so much as in a general or obscure way ; much less that men destitute of the revelation of him by the promise or gospel , should be inabled thereby to attain saving faith or repentance . iii. the revelation of the gospel unto sinners made in divers times , and by sundry parts , with the addition of promises and precepts for the obedience required therein , as to the nations and persons to whom it is granted , is meerly of the soveraign will and good pleasure of god , not being annexed by vertue of any promise to the due improvement of mens natural abilities , by vertue of common light received without it , which none ever did make , or can so do : and therefore in all ages the preaching of the gospel hath been granted unto persons and nations , as to the extent or straitning of it , in great variety , according to the counsel of the will of god . iv. although the gospel be the onely outward means of revealing christ and saving grace , and is , as such , abundantly sufficient thereunto ; yet that men who are dead in trespasses , may be born again , quickned or regenerated , there is moreover necessary an effectual , irresistible work of the holy ghost upon the whole soul , for the producing in them a new spiritual life , without which no other means are sufficient for their conversion unto god . chap. xxi . of christian liberty , and liberty of conscience . the liberty which christ hath purchased for believers under the gospel , consists in their freedom from the guilt of sin , the condemning wrath of god , the rigor and curse of the law , and in their being delivered from this present evil world , bondage to satan , and dominion of sin , from the evil of afflictions , the fear and sting of death , the victory of the grave , and everlasting damnation ; as also in their free access to god , and their yielding obedience unto him , not out of slavish fear , but a childe-like love and willing minde : all which were common also to believers under the law , for the substance of them ; but under the new testament the liberty of christians : is further inlarged in their freedom from the yoak of the ceremonial law , the whole legal administration of the covenant of grace , to which the jewish church was subjected , and in greater boldness of access to the throne of grace , and in fuller communications of the free spirit of god , then believers under the law did ordinarily partake of . ii. god alone is lord of the conscience , and hath left it free from the doctrines and commandments of men , which are in any thing contrary to his word , or not contained in it ; so that to believe such doctrines , or to obey such commands out of conscience , is to betray true liberty of conscience ; and the requiring of an implicit faith , and an absolute and blinde obedience , is to destroy liberty of conscience , and reason also . iii. they who upon pretence of christian liberty do practice any sin , or cherish any lust , as they do thereby pervert the main designe of the grace of the gospel to their own destruction ; so they wholly destroy the end of christian liberty , which is , that being delivered out of the hands of our enemies , we might serve the lord without fear , in holiness and righteousness before him all the days of our life . chap. xxii . of religious worship , and the sabbath-day . the light of nature sheweth that there is a god , who hath lordship and soveraignty over all , is just , good , and doth good unto all , and is therefore to be feared , loved , praised , called upon , trusted in , and served with all the heart , and all the soul , and with all the might : but the acceptable way of worshipping the true god is instituted by himself , and so limited by his own revealed will , that he may not be worshipped according to the imaginations and devices of men , or the suggestions of satan , under any visible representations , or any other way not prescribed in the holy scripture . ii. religious worship is to be given to god the father , son , and holy ghost , and to him alone ; not to angels , saints , or any other creatures , and since the fall , not without a mediator , nor in the mediation of any other but of christ alone . iii. prayer with thanksgiving , being one special part of natural worship , is by god required of all men , but that it may be accepted , it is to be made in the name of the son by the help of his spirit , according to his will , with understanding , reverence , humility , fervency , faith , love , and perseverance , and when with others , in a known tongue . iv. prayer is to be made for things lawful , and for all sorts of men living , or that shall live hereafter , but not for the dead , nor for those of whom it may be known that they have sinned the sin unto death . v. the reading of the scriptures , preaching , and hearing the word of god , singing of psalms , as also the administration of baptism and the lords supper , are all parts of religious worship of god , to be performed in obedience unto god with understanding , faith , reverence , and godly fear . solemn humiliations , with fastings and thanksgiving upon special occasions , are in their several times and seasons to be used in a holy and religious maner . vi . neither prayer , nor any other part of religious worship , is now under the gospel either tyed unto , or made more acceptable by any place , in which it is performed , or towards which it is directed ; but god is to be worshipped every where in spirit and in truth , as in private families dayly , and in secret each one by himself , so more solemnly in the publique assemblies , which are not carelesly nor wilfully to be neglected , or forsaken , when god by his word of providence calleth thereunto . vii . as it is of the law of nature , that in general a proportion of time by gods appointment be set apart for the worship of god ; so by his word in a positive , moral , and perpetual commandment , binding all men in all ages , he hath particularly appointed one day in seven for a sabbath to be kept holy unto him , which from the beginning of the world to the resurrection of christ , was the last day of the week , and from the resurrection of christ was changed into the first day of the week , which in scripture is called the lords day , and is to be continued to the end of the world as the christian sabbath , the observation of the last day of the week being abolished . viii . this sabbath is then kept holy unto the lord , when men after a due preparing of their hearts , and ordering their common affairs beforehand , do not onely observe an holy rest all the day from their own works , words , and thoughts about their worldly imployments and recreations , but also are taken up the whole time in the publique and private exercises of his worship , and in the duties of necessity and mercy . chap. xxiii . of lawful oaths and vows . a lawful oath is a part of religious worship , wherein the person swearing in truth , righteousness and judgement , solemnly calleth god to witness what he asserteth or promiseth , and to judge him according to the truth or falshood of what he sweareth . ii. the name of god onely is that by which men ought to swear , and therein it is to be used with all holy fear and reverence : therefore to swear vainly , or rashly , by that glorious or dreadful name , or to swear at all by any other thing , is sinful , and to be abhorred ; yet as in matters of weight and moment an oath is warranted by the word of god under the new testament , as well as under the old ; so a lawful oath , being imposed by lawful authority in such matters , ought to be taken . iii. whosoever taketh an oath warranted by the word of god , ought duly to consider the weightiness of so solemn an act , and therein to avouch nothing but what he is fully perswaded is the truth : neither may any man binde himself by oath to any thing , but what is good and just , and what he believeth so to be , and what he is able and resolved to perform . yet it is a sin to refuse an oath touching any thing that is good and just , being lawfully imposed by authority . iv. an oath is to be taken in the plain and common sense of the words , without equivocation or mental reservation : it cannot oblige to sin , but in any thing not sinful being taken it bindes to performance , although to a mans own hurt ; nor is it to be violated , although made to hereticks or infidels . v. a vow , which is not to be made to any creature , but god alone , is of the like nature with a promissory oath , and ought to be made with the like religious care , and to be performed with the like faithfulness . vi . popish monasticall vows of perpetual single life , professed poverty , and regular obedience , are so far from being degrees of higher perfection , that they are superstitious and sinful snares , in which no christian may intangle himself . chap. xxiv . of the civil magistrate . god the supreme lord and king of all the world , hath ordained civil magistrates to be under him , over the people for his own glory and the publique good ; and to this end hath armed them with the power of the sword , for the defence and incouragement of them that do good , and for the punishment of evil doers . ii. it is lawful for christians to accept and execute the office of a magistrate , when called thereunto : in the management whereof , as they ought especially to maintain justice and peace , according to the wholsome laws of each commonwealth ; so for that end they may lawfully now under the new testament wage war upon just and necessary occasion . iii. although the magistrate is bound to incourage , promote , and protect the professors and profession of the gospel , and to manage and order civil administrations in a due subserviency to the interest of christ in the world , and to that end to take care that men of corrupt mindes and conversations do not licentiously publish and divulge blasphemies and errors , in their own nature , subverting the faith , and inevitably destroying the souls of them that receive them : yet in such differences about the doctrines of the gospel , or ways of the worship of god , as may befal men exercising a good conscience , manifesting it in their conversation , and holding the foundation , not disturbing others in their ways or worship that differ from them ; there is no warrant for the magistrate under the gospel to abridge them of their liberty . iv. it is the duty of people to pray for magistrates , to honor their persons , to pay them tribute and other dues , to obey their lawful commands , and to be subject to their authority for conscience sake . infidelity , or difference in religion , doth not make void the magistrates just and legal authority , nor free the people from their obedience to him : from which ecclesiastical persons are not exempted , much less hath the pope any power or jurisdiction over them in their dominions , or over any of their people , and least of all to deprive them of their dominions or lives , if he shall judge them to be hereticks , or upon any other pretence whatsoever . chap. xxv . of marriage . marriage is to be between one man and one woman : neither is it lawful for any man to have more then one wife , nor for any woman to have more then one husband at the same time . ii. marriage was ordained for the mutual help of husband and wife , for the increase of mankinde with a legitimate issue , and of the church with an holy seed , and for preventing of uncleanness . iii. it is lawful for all sorts of people to marry , who are able with judgement to give their consent . yet it is the duty of christians to marry in the lord , and therefore such as profess the true reformed religion , should not marry with infidels , papists , or other idolaters : neither should such as are godly , be unequally yoaked by marrying with such as are wicked in their life , or maintain damnable heresie . iv. marriage ought not to be within the degrees of consanguinity or affinity forbidden in the word ; nor can such incestuous marriages ever be made lawful by any law of man , or consent of parties , so as those persons may live together as man and wife . chap. xxvi . of the church . the catholique or universal church , which is invisible , consists of the whole number of the elect , that have been , are , or shall be gathered into one under christ , the head thereof , and is the spouse , the body , the fulness of him that filleth all in all . ii. the whole body of men throughout the world , professing the faith of the gospel and obedience unto god by christ according unto it , not destroying their own profession by any errors everting the foundation , or unholiness of conversation , are , and may be called the visible catholique church of christ , although as such it is not intrusted with the administration of any ordinances , or have any officers to rule or govern in , or over the whole body . iii. the purest churches under heaven are subject both to mixture and error , and some have so degenerated as to become no churches of christ , but synagogues of satan : nevertheless christ always hath had , and ever shall have a visible kingdom in this world , to the end thereof , of such as believe in him , and make profession of his name . iv. there is no other head of the church but the lord jesus christ , nor can the pope of rome in any sense be head thereof ; but is that antichrist , that man of sin , and son of perdition , that exalteth himself in the church against christ , and all that is called god , whom the lord shall destroy with the brightness of his coming . v. as the lord in his care and love towards his church , hath in his infinite wise providence exercised it with great variety in all ages , for the good of them that love him , and his own glory : so according to his promise , we expect that in the latter days , antichrist being destroyed , the jews called , and the adversaries of the kingdom of his dear son broken , the churches of christ being inlarged and edified through a free and plentiful communication of light and grace , shall enjoy in this world a more quiet , peaceable and glorious condition then they have enjoyed . chap. xxvii . of the communion of saints . all saints that are united to jesus christ their head by his spirit and faith , although they are not made thereby one person with him , have fellowship in his graces , sufferings , death , resurrection and glory ▪ and being united to one another in love , they have communion in each others gifts and graces , and are obliged to the performance of such duties , publique and private , as do conduce to their mutual good , both in the inward and outward man . ii. all saints are bound to maintain an holy fellowship and communion in the worship of god , and in performing such other spiritual services as tend to their mutual edification ; as also in relieving each other in outward things , according to their several abilities and necessities : which communion , though especially to be exercised by them in the relations wherein they stand , whether in families or churches , yet as god offereth opportunity , is to be extended unto all those who in every place call upon the name of the lord jesus . chap. xxviii . of the sacraments . sacraments are holy signs and seals of the covenant of grace , immediately instituted by christ , to represent him and his benefits , and to confirm our interest in him , and solemnly to engage us to the service of god in christ , according to his word . ii. there is in every sacrament a spiritual relation , or sacramental union between the sign and the thing signified ; whence it comes to pass that the names and effects of the one are attributed to the other . iii. the grace which is exhibited in or by the sacraments rightly used , is not conferred by any power in them , neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it , but upon the work of the spirit , and the word of institution , which contains together with a precept authorizing the use thereof , a promise of benefit to worthy receivers . iv. there be onely two sacraments ordained by christ our lord in the gospel , that is to say , baptism and the lords supper ; neither of which may be dispensed by any but by a minister of the word lawfully called . v. the sacraments of the old testament , in regard of the spiritual things thereby signified and exhibited , were for substance the same with those of the new . chap. xxix . of baptism . baptism is a sacrament of the new testament , ordained by jesus christ to be unto the party baptized a sign and seal of the covenant of grace , of his ingraffing into christ , of regeneration , of remission of sins , and of his giving up unto god through jesus christ to walk in newness of life ; which ordinance is by christs own appointment to be continued in his church until the end of the world . ii. the outward element to be used in this ordinance , is water , wherewith the party is to be baptized in the name of the father , and of the son , and of the holy ghost , by a minister of the gospel lawfully called . iii. dipping of the person into the water is not necessary , but baptism is rightly administered by pouring or sprinkling water upon the person . iv. not onely those that do actually profess faith in , and obedience unto christ , but also the infants of one or both believing parents are to be baptized , and those onely . v. although it be a great sin to contemn or neglect this ordinance , yet grace and salvation are not so inseparably annexed unto it , as that no person can be regenerated or saved without it ; or that all that are baptized , are undoubtedly regenerated . vi . the efficacy of baptism is not tied to that moment of time wherein it is administered , yet notwithstanding , by the right use of this ordinance , the grace promised is not onely offered , but really exhibited and conferred by the holy ghost to such ( whether of age , or infants ) as that grace belongeth unto , according to the counsel of gods own will in his appointed time . vii . baptism is but once to be administered to any person . chap. xxx . of the lords supper . our lord jesus in the night wherein he was betrayed , instituted the sacrament of his body and blood , called the lords supper , to be observed in his churches unto the end of the world , for the perpetual remembrance , and shewing forth of the sacrifice of himself in his death , the sealing of all benefits thereof unto true believers , their spiritual nourishment , and growth in him , their further ingagement in and to all duties which they owe unto him , and to be a bond and pledge of their communion with him , and with each other . ii. in this sacrament christ is not offered up to his father , nor any real sacrifice made at all for remission of sin of the quick or dead , but onely a memorial of that one offering up of himself by himself upon the cross once for all , and a spiritual oblation of all possible praise unto god for the same ; so that the popish sacrifice of the mass ( as they call it ) is most abominable , injurious to christs own onely sacrifice , the alone propitiation for all the sins of the elect. iii. the lord jesus hath in this ordinance appointed his ministers to pray and bless the elements of bread and wine , and thereby to set them apart from a common to an holy use , and to take and break the bread , to take the cup , and ( they communicating also themselves ) to give both to the communicants , but to none who are not then present in the congregation . iv. private masses , or receiving the sacrament by a priest , or any other alone , as likewise the denial of the cup to the people , worshiping the elements , the lifting them up , or carrying them about for adoration , and the reserving them for any pretended religious use , are all contrary to the nature of this sacrament , and to the institution of christ . v. the outward elements in this sacrament duely set apart to the uses ordained by christ , have such relation to him crucified , as that truly , yet sacramentally onely , they are sometimes called by the name of the things they represent , to wit , the body and blood of christ ; albeit in substance and nature they still remain truly and onely bread and wine as they were before . vi . that doctrine which maintains a change of the substance of bread and wine into the substance of christs body and blood ( commonly called transubstantiation ) by consecration of a priest , or by any other way , is repugnant not to scripture alone , but even to common sense and reason , overthroweth the nature of the sacrament , and hath been , and is the cause of manifold superstitions , yea of gross idolatries . vii . worthy receivers outwardly partaking of the visible elements in this sacrament , do then also inwardly by faith , really and indeed , yet not carnally and corporally , but spiritually , receive and feed upon christ crucified , and all benefits of his death ; the body and blood of christ being then not corporally or carnally in , with , or under the bread or wine ; yet as really , but spiritually present to the faith of believers in that ordinance , as the elements themselves are to their outward senses . viii . all ignorant and ungodly persons , as they are unfit to enjoy communion with christ , so are they unworthy of the lords table , and cannot without great sin against him , whilest they remain such , partake of these holy mysteries , or be admitted thereunto ; yea whosoever shall receive unworthily , are guilty of the body and blood of the lord , eating and drinking judgement to themselves . chap. xxxi . of the state of man after death , and of the resurrection of the dead . the bodies of men after death return to dust , and see corruption , but their souls ( which neither die nor sleep ) having an immortal subsistence , immediately return to god who gave them , the souls of the righteous being then made perfect in holiness , are received into the highest heavens , where they behold the face of god in light and glory , waiting for the full redemption of their bodies : and the souls of the wicked are cast into hell , where they remain in torment and utter darkness , reserved to the judgement of the great day : besides these two places for souls separated from their bodies , the scripture acknowledgeth none . ii. at the last day such as are found alive shall not die , but be changed , and all the dead shall be raised up with the self-same bodies , and none other , although with different qualities , which shall be united again to their souls for ever . iii. the bodies of the unjust shall by the power of christ be raised to dishonor ; the bodies of the just by his spirit unto honor , and be made conformable to his own glorious body . chap. xxxii . of the last judgement . god hath appointed a day wherein he will judge the world in righteousness by jesus christ , to whom all power and judgement is given of the father ; in which day not onely the apostate angels shall be judged , but likewise all persons that have lived upon earth , shall appear before the tribunal of christ , to give an account of their thoughts , words and deeds , and to receive according to what they have done in the body , whether good or evil . ii. the end of gods appointing this day , is for the manifestation of the glory of his mercy in the eternal salvation of the elect , and of his justice in the damnation of the reprobate , who are wicked and disobedient : for then shall the righteous go into everlasting life , and receive that fulness of joy and glory , with everlasting reward in the presence of the lord ; but the wicked who know not god , and obey not the gospel of jesus christ , shall be cast into eternal torments , and be punished with everlasting destruction from the presence of the lord , and from the glory of his power . iii. as christ would have us to be certainly perswaded that there shall be a judgement , both to deter all men from sin , and for the greater consolation of the godly in their adversity ; so will he have that day unknown to men , that they may shake off all carnal security , and be always watchful , because they know not at what hour the lord will come , and may be ever prepared to say , come lord jesus , come quickly . amen . books sold by john allen at the sun rising in pauls church-yard , viz. mr. caryl's fifth volume on the book of job , in quarto . mr. caryl's seventh volume on the book of job , in quarto . beza novum testamentum , in folio . mr. allens scripture chronology , in quarto . dr. preston's riches of mercy , in quarto . buxtorfius's lexicon , the best sort , in large octavo . mr. baxter's call to the unconverted . mr. cotton on the covenant , intended suddenly for the press . mr. lukin's practice of godliness . mr. burgess of original sin . pareus on the revelation , in folio . mr. gataker against judicial astrology , wherein he proves it to be the way and practice of heathens , and ought not to be so much as named by them that profess the name of christ . esay . , . jer. . . of the institution of churches , and the order appointed in them by jesus christ . i. by the appointment of the father all power for the calling , institution , order or government of the church , is invested in a supreme and soveraign maner in the lord jesus christ , as king and head thereof . ii. in the execution of this power wherewith he is so entrusted , the lord jesus calleth out of the world unto communion with himself , those that are given unto him by his father , that they may walk before him in all the ways of obedience , which he prescribeth to them in his word . iii. those thus called ( through the ministry of the word by his spirit ) he commandeth to walk together in particular societies or churches , for their mutual edification , and the due performance of that publique worship , which he requireth of them in this world . iv. to each of these churches thus gathered , according unto his minde declared in his word , he hath given all that power and authority , which is any way needfull for their carrying on that order in worship and discipline , which he hath instituted for them to observe with commands and rules , for the due and right exerting and executing of that power . v. these particular churches thus appointed by the authority of christ , and intrusted with power from him for the ends before expressed , are each of them as unto those ends , the seat of that power which he is pleased to communicate to his saints or subjects in this world , so that as such they receive it immediately from himself . vi . besides these particular churches , there is not instituted by christ any church more extensive or catholique entrusted with power for the administration of his ordinances , or the execution of any authority in his name . vii . a particular church gathered and compleated according to the minde of christ , consists of officers and members : the lord christ having given to his called ones ( united according to his appointment in church-order ) liberty and power to choose persons fitted by the holy ghost for that purpose , to be over them and to minister to them in the lord . vii . the members of these churches are saints by calling , visibly manifesting and evidencing ( in and by their profession and walking ) their obedience unto that call of christ , who being further known to each other by their confession of the faith wrought in them by the power of god , declared by themselves or otherwise manifested , do willingly consent , to walk together according to the appointment of christ , giving up themselves to the lord , and to one another by the will of god in professed subjection to the ordinances of the gospel . ix . the officers appointed by christ to be chosen and set apart by the church so called , and gathered for the peculiar administration of ordinances , and execution of power or duty which he intrusts them with , or calls them to , to be continued to the end of the world , are pastors , teachers , elders , and deacons . x. churches thus gathered and assembling for the worship of god , are thereby visible and publique , and their assemblies ( in what place soever they are , according as they have liberty or opportunity ) are therefore church or publique assemblies . xi . the way appointed by christ for the calling of any person , fitted and gifted by the holy ghost , unto the office of pastor , teacher or elder in a church , is , that he be chosen thereunto by the common suffrage of the church it self , and solemnly set apart by fasting and prayer , with imposition of hands of the eldership of that church , if there be any before constituted therein : and of a deacon , that he be chosen by the like suffrage , and set apart by prayer , and the like imposition of hands . xii . the essence of this call of a pastor , teacher or elder unto office , consists in the election of the church , together with his acceptation of it , and separation by fasting and prayer : and those who are so chosen , though not set apart by imposition of hands , are rightly constituted ministers of jesus christ , in whose name and authority they exercise the ministery to them so committed . the calling of deacons consisteth in the like election and acceptation , with separation by prayer . xiii . although it be incumbent on the pastors and teachers of the churches to be instant in preaching the word , by way of office ; yet the work of preaching the word is not so peculiarly confined to them , but that others also gifted and fitted by the holy ghost for it , and approved ( being by lawful ways and means in the providence of god called thereunto ) may publiquely , ordinarily and constantly perform it ; so that they give themselves up thereunto . xiv . however , they who are ingaged in the work of publique preaching , and enjoy the publique maintenance upon that account , are not thereby obliged to dispense the seals to any other then such as ( being saints by calling , and gathered according to the order of the gospel ) they stand related to , as pastors or teachers ; yet ought they not to neglect others living within their parochial bounds , but besides their constant publique preaching to them , they ought to enquire after their profiting by the word , instructing them in , and pressing upon them ( whether young or old ) the great doctrines of the gospel , even personally and particularly , so far as their strength and time will admit . xv . ordination alone without the election or precedent consent of the church , by those who formerly have been ordained by vertue of that power they have received by their ordination , doth not constitute any person a church officer , or communicate office power unto him . xvi . a church furnished with officers ( according to the minde of christ ) hath full power to administer all his ordinances ; and where there is want of any one or more officers required , that officer , or those which are in the church , may administer all the ordinances proper to their particular duty and offices , but where there are no teaching officers , none may administer the seals , nor can the church authorize any so to do . xvii . in the carrying on of church-administrations , no person ought to be added to the church , but by the consent of the church it self ; that so love ( without dissimulation ) may be preserved between all the members thereof . xviii . whereas the lord jesus christ hath appointed and instituted as a means of edification , that those who walk not according to the rules and laws appointed by him ( in respect of faith and life , so that just offence doth arise to the church thereby ) be censured in his name and authority : every church hath power in it self to exercise and execute all those censures appointed by him in the way and order prescribed in the gospel . xix . the censures so appointed by christ , are admonition and excommunication : and whereas some offences are or may be known onely to some , it is appointed by christ , that those to whom they are so known , do first admonish the offender in private : in publique offences where any sin , before all ; or in case of non-amendment upon private admonition , the offence being related to the church , and the offender not manifesting his repentance , he is to be duely admonished in the name of christ by the whole church , by the ministery of the elders of the church ; and if this censure prevail not for his repentance , then he is to be cast out by excommunication with the consent of the church . xx . as all bel●evers are bound to joyn themselves to particular church● , when and where they have opportunity so to do , so non● are to be admitted unto the priviledges of the churches who do not submit themselves to the rule of christ in the censures of the government of them . xxi . this being the way prescribed by christ in case of offence , no church-members upon any offences taken by them , having performed their duty required of them in this matter , ought to disturb any church-order , or absent themselv●s from the publique assemblies , or the administration of any ordinances upon that pretence , but to wait upon christ in the further proceeding of the church . xxii . the power of censures being seated by christ in a particular church , is to be exercised onely towards particular members of each church respectively as such ; and there is no power given by him unto any synods or ecclesiastical assemblies to excommunicate , or by their publique edicts to threaten excommunication , or other church-censures against churches , magistrates , or their people upon any account , no man being obnoxious to that censure , but upon his personal miscarriage , as a member of a particular church . xxiii . although the church is a society of men , assembling for the celebration of the ordinances according to the appointment of christ , yet every society assembling for that end or purpose , upon the account of cohab●●ation within any civil precincts and bounds , is not thereby constituted a church , seeing there may be wanting among ●hem , what is essentially required thereunto ; and therefore a believer living with others in such a precinct , may joyn h●mself with any church for his edification . xxiv . for the avoiding of differences that may otherwise arise , for the greater solemnity in the celebration of the ordinances of christ , and the opening a way for the large usefulness of the gifts and graces of the holy ghost ; saints living in one city or town , or within such distances as that they may conveniently assemble for divine worship , ought rather to joyn in one church for their mutual strengthning and edification , then to set up many distinct societies . xxv . as all churches and all the members of them are bound to pray continually for the good or prosperity of all the churches of christ in all places , and upon all occasions to further it ; ( every one within the bounds of their places and callings , in the exercise of their gifts and graces ) so the churches themselves ( when plan●ed by the providence of god , so as they may have opportunity and advantage for it ) ought to hold communion amongst themselves for their peace , increase of love , and mutual edification . xxvi . in cases o● difficulties or differences , either in point of doctrine , o●●n administrations , wherein either the churches in general ●●e concerned or any one church in their peace , union an● edification , or any member or members of any church 〈◊〉 injured in or by any proceeding in cens●●es , not agre●able to truth and order : it is according to the minde o● christ , that many churches holding communion togeth●r , do by their messengers meet in a synod or councel , to consider and give their advice in , or about that matter in ●ifference to be reported to all the churches concerned . howbeit these synods so assembled are not entrusted with any church-power , properly so called , or with any jurisdiction over the churches themselves , to exercise any censures , either over any churches or persons , or to impose their determinations on the churches or officers . xxvii . besides these occasional synods or councels , there are not instituted by christ any stated synods in a fixed combination of churches , or their officers in lesser or greater assemblies ; nor are there any synods appointed by christ in a way of subordination to one another . xxviii . persons that are joyned in church-fellowship , ought not lightly or without just cause to withdraw themselves from the communion of the church whereunto they are so joyned : nevertheless , where any person cannot continue in any church without his sin , either for want of the administration of any ordinances instituted by christ , or by his being notes, typically marginal, from the original text notes for div a e- cor. . . acts . rom. . , , . v. . this perswasion cometh not of him that calleth you . gal. . . pet. . . pet. . . cor. . gal. . . heb. . . eph. . . . heb. . . heb. . . june . . aug. session ● . ordinance of march . . considerations and cautions from sion coll. june . . jus divinum minist. pub . by the provost of london , in the preface . puritanis . ang. by dr. aims near years since , as the opinions of whitehead , gilbe , fox , dearing , greenham , cartwright , venner , fulk , whitaker , rainold , perkins , &c. vindiciæ justificationis gratuitæ = justification without conditions, or, the free justification of a sinner : explained, confirmed, and vindicated, from the exceptions, objections, and seeming absurdities, which are cast upon it, by the assertors of conditional justification : more especially from the attempts of mr. b. woodbridge in his sermon, entituled (justification by faith), of mr. cranford in his epistle to the reader, and of mr. baxter in some passages, which relate to the same matter : wherein also, the absoluteness of the new covenant is proved, and the arguments against it, are disproved / by w. eyre ... eyre, william, or - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing e a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) vindiciæ justificationis gratuitæ = justification without conditions, or, the free justification of a sinner : explained, confirmed, and vindicated, from the exceptions, objections, and seeming absurdities, which are cast upon it, by the assertors of conditional justification : more especially from the attempts of mr. b. woodbridge in his sermon, entituled (justification by faith), of mr. cranford in his epistle to the reader, and of mr. baxter in some passages, which relate to the same matter : wherein also, the absoluteness of the new covenant is proved, and the arguments against it, are disproved / by w. eyre ... eyre, william, or - . owen, john, - . [ ], , [ ] p. printed for r.i. and are to be sold by edward forrest ..., london : . a note to the reader, opposite t.p., signed: john owen. imperfect: stained, with print show-through. reproduction of the original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng woodbridge, benjamin, - . -- justification by faith, or, a confutation of that antinomian error that justification is before faith. cranford, james, d. . baxter, richard, - . -- aphorismes of justification. justification. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion reader , the great work of them who are embassadors for christ , to beseech men in his stead , to be reconciled unto god , is to reveal the will and love of the father , in making him to be sin for us , who knew no sin , that we might be made the righteousness of god in him . the manifestation of the excellency , fulness , sufficiency , and absolute preheminence of that righteousness , so wrought out , from the councel of the will of god , dispensed in a covenant of grace , is that , which in the pursuit , and discharge of the trust committed to them , they cheifly , through the strength of god , do , or ought to lift up themselves unto . in this labor of the gospel , hath the author of the ensuing treatise , evinced his fellowship and communion , by the travel of his minde , ( accompanied with those advantages of abilities , and learning , which make such undertakings acceptable , and useful ) which he hath laid out therein . the persons , occasion , and other circumstances , related unto , in this discourse , i am utterly unacquainted withal , but onely by the light which concerning them , it self holds out unto me ; which being not a sufficient bottom for a judgement of this notoriety , i am not called , no more then desired to deliver my thoughts concerning them . every mans work shall be made manifest , for the day shall declare it , because it shall be revealed by fire , and the fire shall try every mans work , of what sort it is . of the matter treated on herein , various are the thoughts of learned men ; those doubtless seem to have the advantage , who walk in a professed compliance with the design of god , to give the son of his love , with his love and grace in him , the preheminence in all things . to deliver my thoughts concerning the severals , argued , and disputed in this treatise , neither the minute of time , whereunto for this expression of my self i am confined , will admit me , nor doth my present aim require : [ especially considering that i have at large delivered my self to the main head of the whole , in my book of the perseverance of the saints , and answer to mr. john goodwin on that subject , now almost cleared off the press . ] for the present , i shall only say , that there being too great evidence of very welcome entertainment , and acceptance , given by many to an almost pure socinian justification , and exposition of the covenant of grace , even amongst them , into whose hearts god seems to have shined , in some measure , to give the light of the knowledge of his glory , in the face of jesus christ , all solid , learned , sober , endeavors , for the vindication , of the absoluteness freedom , independency , and preheminence of that grace in jesus christ , whereby we are saved , will doubtless finde acceptance with the children of gospel-wisdom , and all that love the glory of him that bought us . amongst such labors and endeavors ( christ an reader ) i commend to thy consideration , the ensuing treatise , and commit thee to the lord. westminster ▪ nov. . . john owen . vindiciae justificationis gratuitae . justification without conditions ; or the free justification of a sinner , explained , confirmed , and vindicated , from the exceptions , objections , and seeming absurdities , which are cast upon it , by the assertors of conditional justification : more especially from the attempts of mr. b. woodbridge in his sermon , entituled [ justification by faith ] of mr. cranford in his epistle to the reader , and of mr. baxter in some passages , which relate to the same matter . wherein also , the absoluteness of the new covenant is proved , and the arguments against it , are disproved . by w. eyre , minister of the gospel , and pastor of a church in the city of new sarum . rom. . . being justified freely by his grace , through the redemption that is in jesus christ. dei gratia non erit gratia ullo modo , nisi gratuita fuerit omni modo , aug. de pec . orig. l. . c. . london : printed for r. i. and are to be sold by edward forrest book-seller in oxford . . to the right honorable the parliament of the commonwealth of england . most noble senators . the design of this dedication , is not to call in your help and assistance to the cause here depending , it being sufficiently guarded by a higher power , to wit , by that living word a , which is sharper then any two edged sword ; and which is able by it self , to overthrow and dissipate those deep and subtile reasonings which men oppose against it . that doctrine which is armed with the authority thereof , will be sure to stand , though men oppose it ; but that which is destitute of this support , will be as sure to fall , though men protect it : although i think , you to be as fit , as any company of men upon the face of the earth , to umpire differences of this nature ; knowing that many of you have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b senses exercised to discern between truth and error ; yet to be judges in matters of faith , is an honor which i dare not give you , and which i hope you dare not take . indeed , as you are christians you ought to judge for your selves , and not ( like those horns , which gave their power to the beast ) give up your faith to the votes of others ; how godly , or learned soever they are accounted ; but to make your own judgements in matters of religion , a rule or standard for the faith of others , and to compel them to believe , what you conceive is truth , were to assume a power more then god ; who though he doth effectually move and perswade c mens hearts , yet he doth not necessitate them to believe , and embrace the truth ; whose example may instruct us , that religion ought to be propagated by conviction , and not by compulsion d . it is remarkable , that they who ascribed unto magistrates a definitive and coercive power in spirituals , have ( when magistrates would not serve their turns ) denied the power , which they have in temporals ; refusing ( contrary to the rules of christ e ) to own them , pray for them , or to yeeld obedience to their lawful commands ; as if none must hold the sword , but such as will use it , to fight their quarrel , and to effect that by force of arms , which they themselves cannot do by strength of argument . though ( blessed be god ) we now have the countenance and protection of the magistrate ; yet we seek not to engage his power to extirpate , or to cut off them , that do differ from us . we desire no other liberty for our selves , then what we are willing should be given unto our brethren , viz. to believe and worship god according to the light , which he hath given us , humbly to declare our judgements in matters of faith , and with meekness to reason out the things , wherein they and we do differ , from the word of god. for my own part , i look upon it as a special mercy ( for which we ow suitable acknowledgements , both to god and you ) that although we live in times , wherein the truth is opposed , and blasphemed more then ever before ; yet the faithful have liberty to write and speak in defence thereof : we may remember when it was not so . i wish that all orthodox christians , and especially our university worthies , ( who have more leisure and far greater helps for such polemical exercises , then their brethren abroad ) had more zeal to improve this liberty for the advantage of the truth . the authors of most of those errors and blasphemies which have been lately started , are but little more to be faulted , then they that do profess the truth ( i mean such as are indued with gifts and abilities ) who suffer them to walk abroad without check and controle ; seeing there is no error whatsoever , but the scripture affords us variety of weapons to wound and slay it . we cast the blame upon magistrates , because they do suffer them , ( nor can i excuse their connivence at any of those evils which are contrary to the light of nature ) yet i fear the greatest share of this guilt will lie at our doors who are the ministers of the gospel , whose office ( without controversie ) it is , to contend for the faith , to convince gain-sayers ; and by sound doctrine , to stop their mouths , who teach things which they ought not . it is but a slender discharge of our duty , to cry out against errors and heresies , and never shew and convince men what truth and error is , such loose and general invectives do never advantage , most times they wound the sides of truth ; whereas , if the trumpet gave a more certain sound , and ministers did prove those things to be errors , which they brand with this name , their pains would much more succeed to the profit of their hearers , they would be better armed against such dangers . your late resolves to emit a declaration , for giving fitting liberty to all that fear god within this commonwealth ; for the better preservation of the mutual peace of such as fear god among themselves , without imposing one upon the other ; and to discountenance blasphemies , damnable heresies , and licentious practises ( in answer to the petitions of the congregated churches in the northern counties ) i am perswaded , have exceedingly rejoyced the hearts of all the faithful throughout the land. now i humbly offer it to your considerations , whether it be not a necessary expedient to preserve the mutual peace of christians ; straitly to prohibite , under fitting penalties , the giving names of obloquy , or railing accusations ( such as the archangel durst not bring against the devil , ) and the imposing of slanders , upon one another . i see not how any manner of good can be expected from this practise ; me thinks mens arguments might be as keen and nervous , though their language be sober , beseeming christians , and civil men. such names , they do not convince , most times they harden those that are mis-led . but then the mischeifs that come by it , are not a few : i know nothing that doth imbitter the spirits , and alienate the hearts of christians from each other , so much as this ; and which is worse , the truths and ways of god are not seldom , nor a little clouded by this means . for usually the names of the vilest errors and heresies , are made the badge and livery of the choisest truths . the discourse before you , doth instance in one , the title of antinomian ( which was originally the character of loose and licentious libertines ) i● by some of our new doctors , appropriated to them , who have most faithfully managed the protestant cause , against the papists , and in the cheif points which are depending between them ; to wit , our justification by christ alone , without works and conditions , performed by our selves ; and our full and perfect deliverance from the curse of the law. though there is no true christian , but will rejoyce to suffer shame , for the sake of christ ; yet by these arts , the ignorant and simple have their ears stopt , and eyes shut against the word of life ; for few have so much courage , as to look into that which is generally branded with an evil name : so that in a short time , a few nick-names shall do us more hurt , then fire and faggot did heretofore . the lord therefore keep these purposes in your hearts , till you have fulfilled them , and inable you to perfect the work which you are called to ; that the truth may spred , and godliness flourish , that righteousness may be equally administred , and wickedness ( especially in high places ) severely punished ; that learning ( whereof there is so great use , both in church and state ) may be encouraged ; and peace ( if possible ) be restored unto us . for the effecting hereof , i doubt not , but you have the earnest prayers of all the faithful throughout the land , i can assure you , of him , who is yours honors most humble observer , w. eyre . the fourth day of the nineth moneth . . to my deare flock in the city of nevv-sarum , unto which , god , and their own choise , have made me an over-seer . loving , and beloved brethren , it was a frequent saying in the mouth of luther , that after his death , the doctrine of justification would be corrupted . a few years last past have contributed more to the fulfilling of his prediction , then all the time that went before : can there be a greater evidence of mens apostacy from this article of our faith , then their branding of the doctrine it self , with a mark of heresie ? though our adversaries are grown more subtle to distinguish , yet they are as wide from the true doctrine of justification by christ alone , as the perverters of the faith in luthers daies . it is not easie to number up all the wiles and methods wherewith satan hath assaulted this foundation-truth ; he knew it was too grosse , to tell men , that they must be justified by works , seeing the scriptures are so expresse against it ; and therefore mens wits must be set on work to find out some plausible distinctions and extenuations , a little to qualifie and and sweeten this popish leaven , to take off the odium of the phrase , and to rebate the edge of those scriptures which usually are brought against it . it is true ( say they ) we are not justified by works of nature , but we are justified by works of grace ; and though we are not justified by legal , or old covenant works , yet wee are justified by evangelical or new covenant works performed by our selves ; and againe , works though they are not physicall causes ( which no man ever affirmed ) yet they are morall causes , or conditions of our justification ; though they do not mer● in a strict sense , by their innate worth and dignity , yet in a large sense , and by vertue of gods promise and covenant , they may be said to merit our justification and salvation . or if these will not doe it , the matter is dispatched , if faith may be but taken in a proper sense , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere fetches in all other works within its circumference . but that delusion which is least apt to bee suspected by wel-meaning christians , is the calling works , or inherent holinesse , by the name of christ , the successe of this bait , we have seen of late in too many , who have dallied so long with the notion of a christ within them a , that they have quite forgotten , nay , some have utterly denied , the christ without them , that god-man , who is the onely propitiation for our sins . how much cause then , my brethren , have we , of continuall thankfulnesse unto our god , who in so generall a defection hath been pleased , to keep us that we are not led aside with the deceivablenesse of this unrighteousnesse , and to lead us to that rock which is above us ? for how ever the world doth account of pharisisme , yet they that have any acquaintance with the mind of god , know there can be hardly named a greater sin b , then the establishing our own● righteousnesse . it is the good pleasure of god ( for which everlasting praise be given unto him ) to reveale those things unto babes , which are hiden from the wise and prudent ; the gospel hath been , and will be a mystery to the worlds end . humane reason cannot conceive how men should buy without mony ; or become rich , by stripping and emptying of themselves ; attain unto righteousnesse by renouncing and abhorring their own righteousnesses . hence it is that the doctrine of an unconditionate covenant , and the free justification of a sinner , is looked upon , by our learned rabbies as such a foolish and ridiculous conceit . a great master c in our israel speaks strangely of it . unconditionate promises ( saith he ) beget onely an irrational , fallacious , foundationless faith , which the bigger it swells , the more dangerous it proves . and a little after , he calls the faith and hope begotten by such promises , a dependance on some fatal chain , ( some necromantick trick of believing , thou shalt be saved , and thou shalt be saved ) nay , on satan himself , some responce of his oracle , &c. and not much before d , it is a miracle ( says he ) that they who believe this doctrine of unconditional pr●mises , are yet restrained from making this so natural a use of it , from running into all the riots in the world. i remember a good note of his , from john . e , that the greatest schollars , are not always the soundest christians . we see christianity is not book-learning , nor is faith attained to , by strength of parts . i should ( might i be so bold ) humbly ask this learned doctor , whether the faith and hope of all the saints , we read of in the scripture , were an irrational , fallacious , and foundationless faith ? now let him shew us any one of them , that in his addresses unto god , did ever plead a conditional promise● that of hezekiah , king. . . is of a peculiar consideration : i remember luther calls it , stulti loquium hezekiae f . others that excuse it , say , that hezekiah draws his argument , not from his own works , but from gods ; he reasons from what god had done for him , that he would do more , and bestow the mercy which then he needed g . but besides him , from the beginning of genesis , to the end of the revelation , we do not finde that any of gods people have used any other plea unto god , or have had any other support for their hope and confidence ; then his free promises of grace and mercy ; not onely the woman of canaan , the publican , and such as they were ; but abraham , jacob , moses , david , paul , &c. have all of them , fled for refuge unto these promises ; their faith never knew any other bottom or foundation besides this . is it an irrational thing to receive life , as a gift , and not as wages ? it were very strange , if the mercy and faithfulness of god , should not be as sure a foundation to relie upon , as our own works ? i will be bold to say , whosoever do build upon other foundations , besides the free promise of mercy , they will have no better success , then he who built his house upon the sand , matth. . . they may ( perchance , when it is too late ) experiment the fallacy , they have put upon their own souls . the doctor is as much mistaken in the use of the point , as he is in the doctrine ; to say , that the natural use of it , is to run into all the ri●●s in the world ; he might have taken notice where the holy ghost makes another use of it , tit. . . luke . . cor. . . and right reason would have suggested , that the freer the promise is , the more is the love and bounty of the promiser shewn : now love naturally begets love ▪ publicans ( saith our saviour ) will love those that love them ; and can a man believe so great a benefit , as the free remission of his sins , and not love him that hath remitted them ? possibly a man that hath received this grace , but in the notion , may draw such untoward conclusions from it ; but for any true believer to sin upon this ground , is as impossible , as that light should become darkness , john . , . i must confess , the loose and unev●n walking of many professors , hath given too much occasion unto adversaries to blaspheme this doctrine : and though it be unjust in them , to charge the faults of professors upon their profession ; yet you cannot but see how much it concerns them , who have hope of salvation , through christ alone , to vindicate the honor of this grace , and by their exemplariness in wel-doing , to put to silence the ignorance of foolish men . the vindication of this doctrine lies as much upon private christians , as it doth upon ministers ; the strongest arguments against it , are but the suppositions , and consequences of carnal reason , which are soonest confuted , by a holy conversation ; in which respect illiterate men may be irrefragable disputants , and women may nonplus the learnedst doctor . and therefore whilest i am in this tabernacle , i shall not cease to stir you up , by putting you in remembrance of these things , though you know them , and are established in the present truth . some of you know , how unwillingly i undertook this publick imployment , being more inclined to the truel , then the sword ; to build up my hearers in their most holy faith , then to engage in controversies against oppos●rs : and truly , nothing could have induced me to it , but the tendency of the work to your edification ; that the simplicity of the gospel may abide amongst you , and that you may stand fast in the truth which you have received , being able to answer the cavils of them that do oppose it . it was not least in my eye , that our honest neighbors , who ( by the evil arts of some that affect preheminence ) have been prejudiced and disaffected towards us , may see , and satisfie themselves , whether we believe and contend for any other faith , then that which was once delivered ●nto the saints ; for surely , they will have but little comfort in separating from us , without a cause : i must needs tell them their account at last , will not be with joy , who have rejected the counsel of god against themselves . whatsoever success this discourse may finde with others , i doubt not but it will be an acceptable service unto you . i desire , that it may provoke you , to be more instant in prayer for me , that ●tterance may be given me ; and that my labors in the wo●● of the gospel , may be more successful unto you , and to all others that do partake of them : which will be the greate●● joy on ●arth unto him , who is yours in the nearest bonds , w. eyre . the third day of the ninth moneth . . to the christian reader . friend , if thou knowest me , and how many burdens do lie upon me , i dare say , thou dost not expect an apology for the tarriance of this little peece : for though , considering the work , thou mightest have had it much sooner , yet by reason of my much sickness , daily services in the ministry , and the cares of my family , ( which are not ordinary ) though i had finished it eight moneths since , it was not likely thou shouldst have had it now . however , if any shall upbraid me , as ecchius did melancthon , when he delayed to answer an argument he had put unto him a , it is not praise-worthy ( sayes he ) if thou dost not answer it presently : i shall say to him , as melancthon to the doctor , i seek not my own praise in this matter , but the truth ; and perhaps it may succeed more to the advantage of the truth , that it was delayed . i lately met with a passage , which fell from the pen of a leading man b in these times ; whereof i held it necessary to give thee my thoughts , to remove the prejudices ( which probably it hath begotten against this discourse . there is ( says the author ) a very judicious man , mr. b. woodbridge of newbe●y , hath written so excellent well against this error , s●il . justification before the act of believing , or without conditions ; and in so small room , being but one sermon , that i would advise all private christians to get one of them ; as one of the best , easiest , cheapest preservatives against the contagion of this part of antinomianism . it is far from me to envy the praises of mr. woodbridge , being ready to give a more ample testimony to his personal worth : i do freely acknowledge , that in natural and acquired parts for his time , he is like saul amongst the people , higher by the head and shoulders , then most of his brethren : however , that commends not the cause he is engaged in . it is not to be wondered at , that mr. b. hath given this superlative encomium to mr. woodbridges sermon , he knew well enough , that it would rebound upon himself , mr. w. being a son of his own faith ; and this notion of his , but a spark from out of mr. baxters forge . i suppose mr. baxters praises or dispraises , are not greatly regarded by sober-minded christians , who have observed how highly he magnifies j. goodwin , with others of his notion , and how slightingly he mentions dr. twisse , and all our protestant divines that differ from him . how excellently mr. w. hath written of this matter , will appear to the impartial examiner of this surveigh . learned men have held , that the best way to demolish error , is to build up truth ; as to drive out darkness , is to let in light ; now m. w. though he endeavors to prove no justification before faith , yet throughout all his sermon , he never so much as hinted , how or in what sense we are justified by faith ; the explication whereof , according to the sense of our protestant writers , would have ended the matter : for the question depending between us , is not so much about the time , as the terms , and matter of our justification , to wit , how , and by what means we are made just and righteous in the sight of god ? which , we affirm to be , by the perfect righteousness of christ alone , which god doth impute unto us freely , without works and conditions performed by us ; though we have not the sense and comfort of it , any otherwise then by faith. the antecedency of our justification in foro dei , before faith , is but a corrollary from this position ; and mr. b. acknowledgeth it to be a necessary consequence , from the imputation of christs active obedience c , which hath hitherto been the unanimous tenent of our protestant divines ; and mr. norton * of n. e. thinks it no less then heresie , to deny it . his advice , unto all private christians to buy one of these sermons , argues rather his conceit of himself , then his charity to them ; that he dares take upon him the office of a universal dictator , to prescribe not onely to his kedermisterians , but to all private christians what books they shall read . whether mr. woodbridges tract may be called the best , amongst none good , that are written against this truth , i shall not dispute . but that it is such an easie peece for all private christians to understand , i doe very much doubt , though the men of kedermister ( who i fear are fed but with little better food ) can swallow down such choakly meat , as his paradoxes and distinctions of faith , evidencing axiomatically , or syllogistically ; of justification impetrated , and exemplified ; of our working actively and passively ; of promises in the covenant , which are not parts of the covenant , but means to bring us into covenant , &c. yet unto other private christians , i dare say they are like herring bones in the throat , and not a whit more intelligible then a lecture of arabeck . the next motive , he hath his upon , probably may take with many , the cheapnesse of the book which he doth commend ; but if the price and the profit were put together , i dare say the buyer will confesse that he hath given a great too much . he buyes poison too dear who hath it for nothing . as for the title of antinomianism which he bestowes upon our doctrine , it is no great slander out of mr. baxters mouth , with whom an antinomian , and an anti-papist are termini convertibles . let him shew us any one church or single person accounted orthodox till this present age , that did not hold some , yea , most of those points which he cals antinomianism , and i will openly acknowledge i have done him wrong ; otherwise , let him bee looked upon as a slanderer and revil●r of all the protestant churches , who under a shew of friendship hath endeavored to expose them to the scorne and obloquie of their enemies . mr. b. ( the better to ingage his reader ) tels him his doctrine is of a middle straine * ; as if all the reformed churches , had hitherto been in an extreame , in this fundamentall point of our justification . it is like , he thinks the papists are much nearer to the line of truth , then any of them . but in earnest is mr. baxters doctrine of a middle strain ? i am sure he gives as much unto works and lesse unto christ then the papists doe ; he makes works , by vertue of gods promise and covenant , to be the meritorious causes of justification and salvation , and in no other sence doe the papists affirm it . i must needs say , i never yet met with that papist , which calls christ a sine qua non ( i. e. a cause which effects nothing ) of our justification : but i shall desire the reader for his better satisfaction to paralell mr. baxters doctrine with these ten positions of bishop gardiner d , which ●e endeavored to maintain against those blessed martyrs of jesus christ , barns , hierome , and garret , who sealed the contrary doctrine with their dearest blood . the effect of christs passion hath a condition , the fulfilling of the condition diminisheth nothing from the effect of christs passion . they that will injoy the effect of christs passion , must fulfil the condition . the fulfilling of the condition , requireth , first knowledge of the condition , which knowledge we have by faith. faith commeth of god , and this faith is a good gift . it is good and profitable for me to do well , and to exercise this faith , ergo , by the gift of god i may do wel before i am justified . by the gift of god i may doe well towards the attainment of justification . there is ever as much charity towards god , as faith ; and as faith increaseth , so doth charity increase . to the attainment of justification , is required faith and charity . every thing is to be called freely done , whereof the beginning is free , and set at liberty without any cause of provocation . faith must be to me the assurance of the promises of god made in christ , if i fulfil the condition ▪ and love must accomplish the condition , whereupon followeth the attainment of the promise according to gods truth . a man being in deadly sin , may have grace to doe the works of repentance , whereby hee may attain to his justification . never did the child ( saies g. joy * ) so lively resemble his own father , as these articles do expresse the bishop of romes anti-christian doctrine . and as for his choise notion of justification by workes , as they are our new covenant righteousnesse ; i finde it was a shift of the papists long agoe . the said doctor barnes e having cited this passage out of bernard f [ i do abhor whatsoever thing is of me , &c. ] see ( saies he ) bernard doth despise all his good works , and taketh him onely to grace . now had he no works of the new law , as you call them ? i shall not trace mr. b. any farther , there being now in the presse ( as i am informed ) a large and full answer to his paradoxicall aphorismes , by a faithful servant g of the lord jesus , a workman that needs not to be ashamed ; though i heartily wish that the work may provoke others unto shame , who have more strength , leisure , and far greater helps for such undertakings then country ministers . i dare say , that they who sate at the stern in our vniversities heretofore such as reynolds , whittaker , davenant , prideaux , &c. would never have indured to see so many popish and arminian books ( far more dangerous then the ranters blasphemous pamphlets ) shew their heads but would have sent forth their antidotes to correct their poison . i doe speake the more freely to stir up others of greater abilities then my selfe , to undertake this cause , least it should suffer overmuch , through my weaknesse in managing it . we were wont to say that if a man doth plead for the king , all is to be taken in good part ; the design of this discourse , was to plead the cause of the greatest king , that no flesh might glory in his presence , who of god is made unto us wisdome , righteousnesse , sanctification and redemption ; though the advocate hath not holpen the cause , yet the goodnesse of the cause may excuse the advocate . i shall desire thee to read without prejudice , and either to read all , or none , for that which is curtaild in one place , is more explained in another . if thou reapest any good from what i have written , i know thy returns will be according to my hearts desire , praises unto god , and more fervent prayers for thy servant in the work of the gospel . w. eyre . the third day of the ninth month. . justification without conditions ; or , the free justification of a sinner justified . chap. i. shewing the occasion of this discourse , and the rise of the controversie which is here debated . since it hath pleased the lord to reveal the riches of his son unto me , and to make me a steward and dispenser of this grace unto his people ; the cheif design of my ministry hath been to bottom my hearers upon christ alone a , that they might have no confidence in the flesh b , but in that perfect and everlasting righteousness which he hath wrought : for which end it hath been my care frequently and clearly to demonstrate to them , both the sole-sufficiency , and efficiency of christ in the work of mans redemption ; that he is able to save unto the utmost c , and that no work of ours , either before or after our conversion , doth share with him in the glory of this atchievement . in a word , that there is no cause d without god concurring with the precious and invaluable merit of his blood , to present us holy , unblameable , and unreprovable in the sight of god. which truth , as it shines clearer then the sun , throughout the scripture , so it appears unto me to be of greatest moment , when i consider the concernment thereof , both to god , and christ , and to the precious souls of gods elect : i know nothing that gives so much glory unto god and christ , as to proclaim him the onely saviour e ; and that besides him there is none other , that we ow the whole work of our salvation from the beginning to the end unto christ alone ; and surely , there is no point in the whole doctrine of godliness , which contributes so much to the peace , security f , and fruitfulness of the saints , as this doth : it affords the greatest encouragement to sinners to believe , to believers to hold fast their confidence firm unto the end , and to serve god with a willing minde , in righteousness and true holiness all the days of their life . § . , now though this truth be so evident , and my intentions in pressing it , such as have been mentioned , yet it hath hapned unto me ( as unto many of my betters ) to be mistaken , and by some of my own profession , who insinuated into the people , that i taught a new gospel , made faith and repentance to be needless things ; for no other reason , that i know of , but because i dare not give them that honor which is due to christ , in making them concauses with him in procuring our peace with god , and in obtaining our right and interest in all the benefits which he hath purchased ; for they themselves are my witnesses ( would they speak their knowledge , as to matter of fact ) that in all my exercises , though usually something of christ be the doctrine which i handle , yet the use that i make of it , is to press men unto faith and holiness : nay , i challenge all my adversaries to say , that ever i positively spake so much as one syllable to lessen the esteem of inherent holiness , though i am not ashamed comparatively to say as the apostle doth , that i count all things g but loss and dung , that i may win christ jesus , phil. . . but otherwise , i thank the lord , if i should speak slightingly of holiness , my own practise would condemn my doctrine ; for herein i exercise my self , to have always a conscience void of offence towards god , and towards men . § . . it is needless to give the reader an account of all the oppositions which i have met with , in the course of my ministery ; nor are they worth the mentioning , seeing ( as the apostle h speaks ) i have not yet resisted unto blood , i shall onely acquaint him with the rise of this present difference , which hapned about three or four years since upon this occasion , handling those words , how shall we escape , if we neglect so great salvation ? heb. . . in the weekly lecture , which i preach in this city , i proposed this question , why the gospel , and not the law , is called salvation , seeing life and salvation is the end of both ? one reason which i gave in answer thereunto , was , because the law promiseth men life but conditionally , upon condition of their perfect obedience ; which condition no man is able to perform , and consequently no man can attain unto life and happiness by means thereof ; but the gospel reveals a salvation which is freely given unto sinners , which god bestows upon such as have neither money to buy , nor worth to deserve it . this led me to speak more largely of the difference between the law and the gospel , the first covenant , which is a covenant of works , and the second , which is a covenant of free-grace . concerning the latter , i laid down this thesis , that in the new covenant there is no condition required on our parts to intitle us to the blessings of it . one corollary which i drew from hence , was , that faith is not the condition of the new covenant . i cannot without too much tediousness rehearse my explications of this proposition , and i do the rather forbear it now , because in the process of this discouse i shall have more opportunity to rescue my sense of them , from some common mistakes . i shall onely inform the reader of one reason which i then gave for proof of the last position , to wit , that faith is not the condition of the new covenant , and particularly of our justification ( which as mr. w. calls it , is the special and noble-blessing of the new covenant ) in regard that our controversie concerning justification before faith , grew first from thence . the argument was to this effect . if faith be the condition of our justification , it must follow , that men are believers before they are justified , ( for the condition must be performed , before the benefit which is promised thereupon , can be received . ) but men are not believers before they are justified ; the scripture witnesseth , that the subject of justification is a sinner , or ungodly person , rom. . . & . , . now the holy ghost never calls believers ungodly or wicked , but saints , faithful , holy brethren , children of god , members of christ , &c. § . . the next news that i heard , was , that all the pulpits in the town were filled with invectives against my sermon . i must confess it surprised me with no little wonder , knowing that i had delivered nothing but what was consonant to the scriptures , and wherein i was sure i had the suffrages of many godly and learned men , and those too , that are reputed amongst the more manly sort of our protestant divines . but that which i mused at most , was the usage of a neighbor minister , who though he heard not my sermon ; and although by reason of a like mistake , he had solemnly promised me not to clash against my doctrine , until he had first conferred with me about it ; yet shortly after , without giving me the least hint of his dis-satsfaction , he publickly complained to the people , what dangerouis errors had been lately vented amongst them , suborned the words of the apostle , gal. . . to pronounce me cursed , and charged the people not to hear them that do teach : ( ) that the new covenant is not conditional ; ( ) that faith is not the condition of the new covenant ; or ( ) that justification goes before faith. to let pass those odious nick-names which my neighbors , and others ( who have been invited hither to disaffect the people towards my doctrine ) have frequently bestowed upon me ( as antinomian , new-declarative , troubler of israel , &c. ) which troubled me the less , when i remembred what luther sayes , he that will preach christ truly , and confess him to be our righteousness , must be content to hear , that he is a pernitious fellow , and that he troubl●th all things , &c. and a little before , the faithful must bear this name and title in the world , that they are seditious and schismaticks , and the authors of innumerable evils , &c. and in another place , viz. on gal. . paul ( saith he ) taketh it for a most certain sign , that it is not the gospel ▪ if it be preached in peace . but that which grieved me most , was , that satan had gotten such an advantage against my ministry ; for those insinuations prevailed so far upon the people , that many of my wonted hearers fell off , and re●●ained from coming to my lecture , for fear least i should perswade them to believe some other gospel ▪ then that which is revealed in the scriptures : and how to remove this offence , so unjustly taken , i could not devise ; for though i made things never so plain in publick , thither they would not come ; or if i had gone to them in private , it had been but to little purpose , they being possessed ( as one of them most uncharitably told me ) that i had a design to vent new doctrine in publick , and to blanch it over with a fair construction in private . it came into my minde ( as the most likely expedient to vindicate both the truth and my self ) to desire those reverend ministers , who sometimes came unto my lecture , that if they were dis-satisfied with what i had delivered , they would be pleased publickly to declare it , assoon as sermon was ended , and show me wherein i had swerved from the truth . i hoped that by this means , we should have a clearer understanding of one another , and the people would be the better satisfied , when they had compared their exceptions , and my answers together . but hitherto i could never obtain this favor from them , though some of them have taken the liberty to clamor lustily against me , behinde my back , and when i was safe enough from giving them an answer . § . . about april last ( which was anno . ) i came unto the wednesdays lecture in this city , where i heard a stranger * ( whom i knew not ) let fall sundry passages , which i conceived to be very wide from the orthodox faith , as well as contrary to the doctrine which i had lately delivered in the same place . it sounded harshly in mine ears , that the elect themselves ( to whom christ was peculiarly given by the father before the foundations of the world ; for whom christ gave himself a sacrifice of a sweet smelling savor , whose sins he bare in his body on the tree , even to a full propitiation ) had no right or interest in christ , nor any more benefit by his death , then reprobates , till they did believe ; and that they are but dreamers who do conceit the contrary . i know not what could be spoken more contradictory to many plain scriptures , which shall be mentioned anone , more derogatory to the full atonement which christ hath made by his death , and more disconsolatory to the souls of men , in laying the whole weight of their salvation upon an uncertain condition of their own performing : and therefore after the exercise was fully ended , i desired the minister that preached , that with his leave , and the patience of the congregation , i might remonstrate the insufficiency of his grounds or reasons , to uphold the doctrine he had delivered ; three of which i took more especial notice of . one was drawn from the parallel between the first and the second adam , as men ( said he ) are not guilty of adams sin , till they have a being ; so the elect have no benefit by christ , till they have a being ; whereunto he added those old philosophical maxims , non entis non sunt accidentia , and , accidentis esse , est inesse . another was , that where there is no union , there can be no communion ; but there is no union between christ and the elect , before they believe : therefore the elect have no communion and participation in the benefits of christs death , before they have a being , and do believe in him . the proof of the assumption was managed thus . the union between christ and the saints is a personal union , which cannot be supposed till their persons have a being . a third ground ( upon which he laid the greatest stress ) was to this purpose , the elect have no benefit by christ before they do believe , because god hath made a covenant with his son , that they for whom he died , should be admitted to partake of the benefits of his death , by faith. § . . whereunto my replies were to this effect . i told him that i conceived his first allegation made very much against him ; for if the righteousness of christ doth come upon all the elect unto justification , in the same manner as adams sin came upon all men to condemnation , as the apostle shews it doth , rom. . then it must follow , that the righteousness of christ was reckoned or imputed to the elect , before they had a being , and then much more before they do believe in him ; for it is evident that adams sin came upon all men to condemnation , before they had a being ; for by that first transgression ( sayes the apostle , vers . . ) sin entered into the world . and more plainly , death passed upon all men : the reason follows , because in him , or in his loyns , all have sinned . now as in adam the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , all that shall perish , were constituted sinners , before they had a being , by reason of the imputation of his disobedience to them ; so in christ the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all that shall be saved , were constituted righteous , his obedience being imputed unto them by god , before they had any being , otherwise then in him as their head and common person . there is a late writer who tells us , that there is not the same reason for the imputation of christs righteousness to all the elect before they believe ; as there is for the imputation of adams sin unto his posterity before they have a being ; because ( says he ) the issues of the first covenant fell upon adams posterity in a natural and necessary way , but the issues of christs death do come to us in a supernatural way . but this reason seems to me to be of small validity ; for the issues of adams disobedience came not upon his posterity by vertue of their natural propagation ; for then his sin should be imputed unto none , until they are actually propagated ; and the sins of other parents should be imputed to their posterity as much as adams , because they descend as naturally from their immediate parents , as they do from adam ; so that the issues of adams sin may be said to descend to his posterity in a supernatural way , i. e. by vertue of gods covenant which was made with him as a common person , in behalf of all his posterity ; and in the same manner do the issues of christs obedience descend unto gods elect , by vertue of that covenant which was made with christ , as a common person , in their behalf ; and therefore unless they can shew any proviso , or restriction in the second covenant more then in the first , why life should not flow as immediately to the elect from christs obedience , as death did from adams disobedience , the argument will stand in force . but to return to my discourse with mr. warren : i added , that those logical axioms , non entis , &c. have no force at all in the present controversie : it doth not follow that christs righteousness cannot be imputed to us , before we have an actual created being , because accidents cannot subsist without their subjects ; for as much as imputed righteousness is not an accident inherent in us , and consequently doth not necessarily require our existence . christ is the subject of this righteousness , and the imputation of it is an act of god. now the apostle hath observed , that god in justifying , and imputing righteousness , calleth things that are not , as if they were , rom. . . as the righteousness of christ was actually imputed to the patriarks before it was wrought ; and our sins were actually imputed to christ before they were committed ; so i see no inconvenience to say , that christs righteousness is by god imputed to the elect , before they have a being . § . . as to his second reason before mentioned , i excepted ( as i conceive but justly ) . against his calling our union with christ a personal union , which seems to favor that absurd notion h , that a believer loseth not onely his own proper life , but his personality also , and is taken up into the nature and person of the son of god. divines do call our union with christ , a mystical and spiritual union , because it is secret and invisible , to be apprehended by faith , and not by sense or reason ; but the hypostatical or personal union is proper unto christ , in whom the divine and humane nature do constitute but one person . . against his assertion ( proposed universally , ) that there is no manner of union between christ and the elect , before they do believe ; for though there be not that conjugal union between them which consists in the mutual consent i of parties , yet is there such a true and real union , that by means thereof , their sins do become christs , and christs righteousness is made theirs . god from everlasting constituted and ordained christ , and all the elect to be ( as it were ) one heap or lump , one vine , one body or spiritual corporation , wherein christ is the head , and they the members ; christ the root , and they the branches ; christ the first fruits , and they the residue of the heap k . in respect of this union it is , that they are said to be given unto christ , and christ to them ; to be in christ , ephes. . that they are called his sheep , his seed , his children , his brethren , before they are believers : and by vertue of this union it is , that the obedience and satisfaction of christ , descends peculiarly to them , and not unto the rest of mankinde . but here i was assaulted with an objection , which the reverend minister of the parish was pleased to move from rom. . . where paul speaking of andronicus and junia , saith , they were in christ before me : from whence he would infer , that none are in christ , or united unto christ before they do believe . whereunto i returned no answer , but humbly desired him to leave the manage of the conference unto him that had preached : i did the rather pass it over , in regard there is so little difficulty therein ; for it is evident , the apostle speaks there , not of their spiritual union with christ , which is invisible to man , for god onely knows who are his , but of such a a being in christ , as is by external profession and church communion l ; in which respect the whole visible church is called christ , cor. . . and hypocrites , as well as the elect , are said to be in christ , and to be branches in him , john . , . and thus it is acknowledged , that one is in christ before another , according as they are called , and converted , whether really or in appearance : it doth not follow that the union of the elect to christ is successive , or that it is an act done in time , depending upon conditions performed by them . § . . to prevent the like interruptions , i desired the preacher to vouchsafe us the proofs of his third ground ( which in his sermon he had but barely asserted ) scil . that god hath made a covenant with christ , that the elect should have no benefit by his death , until they do believe ; which i have often heard affirmed , but never proved . whereunto he replyed , that i should produce some scripture which sayes , that the elect have actuall benefit by christ , before believing ; wherein , if i had failed , it had been but a weak proof of his assertion , for he having the affirmative , the confirmation of it lay on him . however i readily condescended to his demands , and proposed an argument to this effect . they with whom god hath declared himself to be wel-pleased and reconciled , have actual benefit by the death of christ : but god hath declared that he is reconciled unto , and wel-pleased with all those for whom christ hath died , ergo. to confirm the assumption which was then denied , i alledged matth. . . ( intending to have added divers other scriptures , as cor. . . rom. . , &c. when i had made out the force of the former place , ) this is my beloved son , in whom i am wel pleased . from whence i reasoned after this manner ; if the wel-pleasedness of god , which is here declared , were not terminated to christ personal , but to christ mystical , then god was wel-pleased with all his elect , ( who are christ mystical ) when this voice came from heaven , and consequently before many of them do believe : but the wel-pleasedness of god here declared , was not to christ personal , ergo. here mr. good an inn-keeper of this city put me that question , which mr. woodbridge hath mentioned , pag. . whether god were wel-pleased with unregenerate men ? to whom i did not reply , as basil did unto demosthenes , the clerk of the emperors kitchin , when he affronted him for opposing the arrian faction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wishing from my heart , that all the lords people were prophets ; that private christians would labor for a more explicite faith in the grounds of religion : and therefore i answered , that this and other scriptures do plainly declare , that he is wel-pleased with his elect in christ , whilest they are unregenerate ; though he be not pleased with their unregeneracy , or any of their actions in their unregenerate estate . then mr. woodbridge interposed , that the place aforecited did not prove the actual reconciliation or wel-pleasedness of god towards his elect , but onely that he was wel-pleased with the person of christ ; or if we will extend it unto men , that then the meaning was , i will be wel-pleased , or i am wel-pleased , when i am wel-pleased , whensoever it is : whereunto i returned no answer , but desired the congregation to judge how well this gloss did agree unto the text. i am wel-pleased , i. e. i will be wel-pleased . to say god is not wel-pleased , when he himself sayes expresly , that he is , is not to interpret scripture , but to deny it ; such a liberty to alter tenses and forms of speech at our pleasure , will but justifie the jesuites * blasphemy , that the scriptures are but a leaden rule , and a nose of wax , which may be turned into any form. in regard there were so many speakers at once , to avoid confusion , i proceeded no farther in that conference . § . . the next day mr. warren came unto my lecture ; and after sermon was ended , though he had nothing to except against my doctrine , yet he offered me some other arguments to confirm his own , scil . that the elect have no benefit by christ , till they do believe : to which i returned such answers , as i conceived expedient , to clear the truth ; without giving him the least offence in word , or gesture , that i was aware of , notwithstanding the provocations i received from him , both in the language he gave me , abusing those words of our saviour , matth. . . to compare himself unto christ , and me unto judas , &c. and in the challenges he made , to dispute , write , &c. whereunto i was willingly deaf , least our doctrinal differennce might prove a personal quarrel . his arguments and my answers i shall here omit , in regard the same were urged by mr. woodbridge with much more strength . the scanning of whose book is my present intendment . § . . on the wednesday after ( about half an hour before sermon began ) i was informed that mr. woodbridge was to preach . in regard he was none of the lecturers , i concluded he had abode in town , and procured a turn purposely to blow the coals , which mr. warren had kindled , and to foment the prejudices of the people , both against the truth , and my self . and therefore having begged direction of god , i was pressed in my spirit to go and hear him , and to bear witness to the truth , if it were opposed ; and i bless the lord his strength and assistance was not wanting to me . had mr. woodbridge faithfully related the procedure of our conference , i had not put my self to the trouble of this reply . but seeing he hath represented my judgement in this point , with the grounds thereof , in so ill a dress , i shall endeavor to set those things strait , which are cast by him into such a crooked frame : and that i may omit nothing which makes for him , and against my self , i shall give the reader my sence of his whole book . but before i proceed to the examen of his sermon , i must crave leave to premonstrate the reasons of my practise in this publick conference . chap. ii. a digression , concerning the proposing of questions , and reasoning with ministers publickly about the matter of their sermons . it may seem strange to some , that i should so publickly except against my brethrens doctrine , seeing it hath been so seldom practised in our congregations ; and therefore i shall by way of apology offer them the reasons that moved me to it . . i did no more then what i have often desired should be done to me , if any were dis-satisfied in the doctrine which i had taught . hanc veniam damus , petimusquè vicissim . and of all men , mr. warren had least reason to be offended with it , who had practised the very same thing in another place a ; unless he be resolved to take that liberty , which he will not give . . having a ministry committed to me in this place , by the appointment both of god and man , i looked upon it as my duty , to witness against those errors that intrench so nearly upon the foundation , as i conceive this doth , which i have engaged against . but some will say , i might have discharged my conscience at another time , and with more deliberation . i must confess , i have alwayes highly esteemed that saying of aristides , who being demanded by the emperor to give a sudden answer , unto something propounded , replyed , do you ask to day , and i will answer to morrow : and the like of melancthon b to ecchius , who had put him a knotty argument , cras tibi respondebo . indeed sudden answers are seldom sol●d , especially in weighty matters . but the case here was such as would not admit delay ; for i knew the greatest part of the hearers ( whose prejudices by this means were strengthned against me ) would not vouchsafe to come at another time ▪ when i had more opportunity to speak unto them . i dare say , that all that were present at mr. woodbridges sermon , knew that he had levelled his discourse against my se●f ; now if i had kept silence then , and shewn my dislike of his doctrine at another time , what ever i had said , would have been but little regarded ; my adversaries would have given forth , that i had spoken that behinde his back , which i was not able to maintain unto his face . . the points which these ministers hand●ed , were controver●al ; and surely controversies are much better managed in a conference between the parties dissenting then in a continued discourse , when the same man shall frame both arguments and answers to his own advantage . . i see no inconvenience at all , that can come of this practise , but rather very much good , were it more generally received in our congregations ; that if a minister do deliver any thing that is dubious , he should be desired after his exercise is ended , to clear and explain it ; or if any thing contrary to truth , he should by sound doctrine be convinced thereof ; which if it were done with that meekness and gravity as becometh christians , without ●eering , railing , and such like personal provocations , it would very much tend unto godly edifying . § . . and ( first ) on the ministers part , it would make them more studious , and careful to weigh and ponder what they do deliver in publick ; were this course more frequently used , many would not do the work of the lord so negligently as they are wont to do it , and especially when they think there is none that heeds them , or that durst to gain-say their crudest notions . then ( secondly ) on the peoples part , it is a singular means ( ) to increase their knowledge , and to maturate their judgements in the articles of our faith ; for it is far easier to judge and discern of controverted points , when they are debated in way of conference , then when they are delivered in a continued discourse ; especially seeing the speaker is seldom so ingenuous , as either rightly to search , or to urge the strength of his adversaries tenents . ( ) to confirm and establish them in the truth , which they have already received , for nihil tam certum , quam quod ex dubio certum . men abide by those truths which they have throughly tryed . ( ) to hinder the spreading of many dangerous errors which are sometimes vented in our publick auditories , and which the common people are ready to swallow without chewing . ( ) to prevent sundry mistakes which are occasioned through the obscurity , ambiguity , or narrowness of mens expressions . § . though custom hath not brought it in credit amongst our selves , yet is it not any novel practise . . we finde that the jewish doctors ( as bad as they were ) gave liberty to the people , publickly to ask them questions for the better understanding of the doctrine which they taught ; they would never else have allowed our saviour , being but a childe of twelve years old , to have asked them questions , and to make answers and replies to what they spake , as they did luke . , . for at another time when he did something which was unusual , they took him up with a quo jure , by what authority , &c. matth. . . it is observable , that this was done in the temple , and not in a private house , and when a great congregation was present ; for ( sayes the text ) all that heard him , marvelled , &c. . we have the example of the apostles to justifie us herein , whom we finde as frequent in disputing , arguing , and reasoning with them that opposed the truth , as in their continued discourses amongst the people , acts . . & . . & . , . & . , . & . , . & . . amongst themselves . . we have also the practise of the primitive churches , going before us in this particular . in the church of corinth , not onely one , but any one ( except women ) was allowed to speak in the publick assemblies , for the edifying of himself , and others , cor. . , . see vers. . upon which text ( especially ) it was , that archbishop grindal grounded the exercise of prophesying , which he , with the consent of the other bishops , set on foot in the province of canterbury , as appears by his letter concerning that matter unto queen elizabeth ; the reviving of which , would not be the meanest peece of that reformation which hath been attempted . . pauls dealing with peter is very considerable , gal. . the text says , ver . d . that he withstood him to the face , and vers . . that he reproved him before them all , i. e. before the whole congregation , though it were for a matter of fact , yet will it not follow , that we should be more indulgent unto errors in doctrine ; no doubt , but paul would have dealt as roundly with peter , or any other , if he had taught any thing contrary to truth , we see his zeal for the simplicity of the gospel . vers. . to whom ( scil . the false apostles ) we gave no place , no not for an hour , that the truth of the gospel might continue with you . . it is more then once charged upon us ministers , that we should convince gain-sayers , and stop their mouths , who teach things which they ought not ( not by procuring the magistrate to put them to silence , but ) by sound doctrine , i. e. by clear and demonstrative proofs from the holy scripture , titus . , . . and lastly , if every christian ought to give a reason of the hope that is in him , as it is enjoyned , pet. . . and as it was wont to be publickly practised in the primitive churches e ; much more ought a minister of christ ( who should be apt to teach , tim. . . ) to be willing to satisfie his hearers concerning the doctrine which he hath delivered . objection § . . object . . all that i have heard objected against this practise is of little moment . as first , some have alledged , that the disciples came privately to our saviour to ask him questions , mark . . mark . . to which i answer . answ. . though it were in a house , yet it was before all his disciples , some did put to him these questions before the rest ; and i suppose , that they who dissent from us in this matter , do look upon all that come unto our churches to be disciples . . the negative is weakly concluded from the affirmative : it doth not follow , that because they came unto him privately , therefore they might have asked him these questions in a publick place ; seeing our saviour never forbad them to do this thing , before the people : surely , he that so readily made answer to all the cavils of his enemies , would not have refused to satisfie the doubts , cases , or questions of his own disciples , wheresoever they had put them to him . . though questions which are meerly for private satisfaction , should be privately proposed , yet such as tend to the edifying of others , and to the clearing of such things as are openly delivered , are most conveniently moved in the publick assemblies . but . what is this instance to a ministers witnessing against false and erroneous doctrines which are vented amongst the people committed to his charge ? object . . others have alledged , that the apostle reprehends objection perverse disputings , tim. . . answ. true , and justly too ! but will it follow from hence , that all publick disputations , and reasonings about matters of faith , are perverse disputings ? was the apostle to be charged with perverseness when he reasoned both with jews and gentiles , as his manner was ? those perverse disputings , vers . . are called strifes of words ; but such is not the matter which we do differ about , which on all hands is confessed to be of very great moment . object . . some have objected that prohibition of the apostle , objection rom. . . receive him that is weak in the faith , but not to doubtful disputations . answ. . the scope of the apostle , was not to prohibite disputations concerning matters of faith , before such as are weak , but to exhort stronger christians to be tender and charitable to their weaker brethren , whom he would have them to receive , scil . into church communion , and to own in the fellowship of the gospel , although they were not so fully informed as themselves in the doctrine of christian liberty , concerning the distinction of meats , days , and other mosaical observations : our translators in the margent render the last clause , receive him — not to judge his doubtful thoughts , q. d. do not judge him an unbeliever , because of his doubts and scruples about these indifferent matters ; or do not perplex and intangle him with niceties , least his faith in the main be utterly subverted : there is a vast difference between those adiaphora , which the apostle speaks of , and the points which are in difference between us ▪ ( mr. cranford says well ) that these controversies concerning our justification , are no strife about goats wooll . . this prohibition makes as much against preaching of those points which do stumble the weak , as against the discussing of them by way of a conference whatsoever is necessary to be taught the people , is as necessary to be tryed and examined by them . objection § . . object . . it hath been also alledged ( which doth cast the greatest odium upon this practise ) that these publick disputations do thwart with those precepts which require us to seek and follow after peace , as rom. . . & . . & . . eph. . . ans. for my own part , i see not the least contrariety between & them . it was the judgment of a great divine , haec unica eaque sola via est , qua ad concordiam proximè perveniri potest , &c. this is the one , and onely way , whereby we may most suddenly attain to concord ; if whatsoever things may be , or are commonly said for any opinion , or against it , be truly propounded in the churches ; so that the people be allowed free judgement in all things , &c. in my opinion they take a wrong course to make peace , that go about to stop mens mouths , and never satisfie their judgements ; for from hence innumerable discords must needs arise . me thinks christians ( who are sensible of their many mistakes ) should not be so strait laced , as to resolve to be at peace with none , but such as will jurare in verba , say as we do . a late writer sayes well , why may not christians and schollars write plainly against one anothers judgement , with a loving consent ? so say i , why may we not reason against each others opinions in a friendly manner ? but ( ) if discord and dissention should arise by this means , yet is it not a natural , but an accidental effect thereof : and thus the gospel it self doth sometimes cause disturbance , as our saviour foretold , matth. . , . but is the gospel to be charged with these dissentions ? or ought we therefore to forbear to preach the gospel ? the proper cause of these dissentions are mens own corruptions ; it argues monstrous pride , when men cannot suffer their opinions to be discussed land examined by the word , but strait wayes their passions are up in arms , and hold them for their enemies that do differ from them ; it is a sign they are more tender of their own credit , then of the truths of christ. . though peace be a jewel of great price , yet that peace is far too dear which costs us the loss of truth f , i mean of any saving , necessary , and fundamental truth . for though in some lesser points , in quibus salvâ fide qua christiani sumus , ignoratur verum , as augustine speaks g , we may for peace sake have our faith , or perswasions to our selves , rom. . h . yet sure in those great and weighty matters of the gospel , which are either foundations , or else are adjacent to the foundation ( as these controversies about justification are , it being articulus stantis aut cadentis ecclesiae , as luther calls it ) we ought not out of love to peace , to betray the truth . it is better that offences should come , then that any vital truth should be lost or imbezelled i ; it is far more eligible to have truth without peace , then peace without saving truth ; the wisdom which is from above , is first pure , and then peaceable . all those precepts which do call for peace and unity , are bounded with a salva fide ; as that rom. . . if it be possible ; now id solum possumus , quod jure possumus , nothing is possible , but what is lawful ; so that if we may with a good conscience , and without treachery to the truths of christ , we ought to live peaceably with all men . so rom. . . it is not barely , follow after peace ; but peace and the things which make for edification , it must be an edifying , and not a destroying peace ; such as may promote , and not h●nder the building up of the church . vid ▪ rom. . . and cor. . . the unity we are bid to strive for , eph. . . is the unity of the spirit k and not like that of simeon and levi , who were brethren in iniquity . for as one l observes well out of basil the great , if we once shake the simplicity of the faith , disputes and contentions will prove endless . . if christians in their publick disputes , do so far forget the rules of sobriety and moderation , as to betake themselves to those carnal weapons , of jeering , scoffing , and reviling each other , it is an iniquity to be punished by the judge , because it tends so directly to the breaking of our civil peace , and is more scandalous in them , then in any others . would the civil magistrate interpose himself so far , as to be the moderator of our differences in this behalf , these publick debates would be of singular use . chap. iii. being a surveigh of mr. woodbridges title page , wherein the opinion he opposeth , is cleared from the aspersion of antinomianism . it is a common saying , fronti nulla fides . we may no more judge of books by their titles , then of strumpets by their foreheads ; or of apothecaries drugs by the inscriptions of the pots which do contain them , whose out-sides many times are remedies , when the inside is stark poyson a . the natures of things do not always answer the names and inscriptions which are put upon them . we read of pompey , that he built a theater cum titulo templi ; and of apolinarius the heretick , that he had a school cum titulo orthodoxi . nestorius also vailed himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . montanus , who would have our saviour to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , assumed unto himself the title of paracletus ; nay , apelles the painter drew his filthy strumpet , cum titulo veneris , with the inscription of a goddess , that so he might more easily bring men to the adoration of her . there is nothing more common , then for men to adorn their errors with the robe of truth , and to deform the truth with the rags of error . i hope therefore , that the reader will be more wary , then to judge of this mans doctrine by the specious title , which he gives his own , or that black mark wherewith he hath branded the opinion which he doth oppose . he calls his own opinion [ justification by faith ] and the doctrine he opposeth , an [ antinomian error ] both which may be understood per antiphrasin , for justification by works , and an evangelical truth . as for his own opinion , he had more fitly stiled it [ justification by works ] taking faith as he doth , in a proper sence , and attributing no more to faith , then to other works of sanctification , which in his sence do morally qualifie men for justification , and salvation . i cannot think him a hearty advocate for justification by faith , who holds , that we are not justified till the day of judgement ; which i am credibly informed this author hath publickly maintained , since he preached this sermon b : but how ill his book doth deserve this title , shall appear in discussing the parts of it . § . . and as for the imputation he hath cast on our doctrine , ( which he calls an antinomian error ) i doubt not , but it will redound more unto his shame , then unto ours . it hath been an old continued practise of satan , to blast the truths and wayes of god with odious nick-names , purposely to deter the simple from looking into them ; as few men will come near to a house which is marked for the plague . it were easie to fill a volume with those opprobrious terms and titles , which in all ages have been cast upon the truth , and the professors of it . sure i am , satan hath gained no small advantage by these hellish means . tertullian observes , that the christians were hated and persecuted for no other crime , but the crime of their name c . so there are many things in these days generally decryed , that are onely guilty of an evil name . i doubt not but there will be found many a precious truth in those bundles of errors , which have been heaped together by some godly-men in this last age . 't is but an easie confutation to cry out error and heresie ; and this i have often observed , that they who are most liberal with these loose invectives , are generally sparing of solid arguments . whether the opinion which mr. w. opposeth , be an error , sub judice lis est ; how well he hath acquitted himself in the proof of his charge , we shall see anon . for my own part , i dislike not his or any other mans zeal against errors and heresies , provided they will allow that liberty unto others , which they assume to themselves ; to witness against that which they conceive erroneous . i cannot be perswaded by all that mr. w. hath yet said , that this tenent of justification in foro dei , without works or conditions performed by us , is an error , much less an antinomian error . if we may judge of it , by those general diagnosticks , which divines have given us to discern between truth and error , i am sure it hath the complexion of a saving truth : that doctrine which gives most glory unto god in christ , is certainly true , and the contrary is as certainly false . let that ( sayes bradwardine ) be acknowledged for the true religion , which gives most glory unto god , and renders god most favorable and gracious unto man d . now let such as are least in the church judge , which opinion gives most glory unto god ; either ( ) that which ascribes the whole work of our salvation to the grace of god , and the meritorious purchase of jesus christ ; or ( ) that which makes men moral causes of their own salvation ; which ascribes no more unto christ , then the purchasing of a new way , whereby we may be saved , if we perform the terms , and conditions required of us . if the former in his judgement be antinomianism , i shall freely profess , that by it alone ( though he call it heresie ) i have hope of life and salvation . § . . i am sure he is greatly mistaken , if he derives the descent of this doctrine from the antinomians , who were a sect of libertines , or carnal gospellers , which appeared in germany soon after the reformation began , scil . about the year e . the ring-leader whereof was islibius agricola , the compiler of the interim ; they merited this name of antinomians by their loose opinions , and looser practises , against whom luther wrote several books , and calvin bitterly inveighed in his instr. adversus libertin . who ( as i shall shew anon ) are no enemies to the doctrine which i do here maintain . that sort of christians in former times were called eunomians , from eunomius their leader , of whom saint augustine f gives us this character , fertur usque adeo fuisse bonis moribus , inimicus ut asseveraret , quod nihil cuique obesset quorumlibet perpetratio ac perseverantia peccatorum , si hujus quae ab illo docebatun , fidei particeps esset . i. e. it is reported , that he was such an enemy to all goodness ; that he affirmed , though a man did commit or lie in any kinde of sin , it should never hurt him , if he had but that faith which he taught . of the same strain were the gnosticks , who for their filthy lives , were called coenosi , the dirty sect. g augustine observes , that there were many of this spirit in the apostles days , as the nicholaitans , the disciples of simon magus , basilides , valentinus , who abused some passages in the writings of paul , to be as it were panders to the flesh ; who because the apostle had affirmed , that a man is justified by faith without works , concluded , that if men did believe , etiamsi malè operarentur , & facinorosè , flagitioseve viverent , though they lived never so wickedly , they should be saved : which filthy dreamers ( as jude calls them ) occasioned the epistles of james , peter , john , and jude ; the cheif scope of which is to shew the unsoundness of that faith , which doth not work by love , and that they are not believers who do not bring forth the fruits of a holy life . now me thinks mr. w. should have more charity , then to rank his antagonists with such filthy swine . § . . mr. w. is not ignorant , i dare say , that many godly learned men have asserted the justification of gods elect , in foro dei , before faith , who were never accounted antinomians . i am sure mr. pemble hath hitherto been known by another name ; i mention him the 〈◊〉 because he was divinity reader in that society h , where i my self , and this author ( for a while under me ) had our education . in his book of the nature and properties of grace and faith , he delivers his judgement to this effect , i that the elect , even whilest they are unconverted , they are then actually justified and freed from all sin by the death of christ ; and god so esteems of them as free ; and having accepted of that satisfaction , is actually reconciled to them : and a little after ; our justification in gods sight , was purchased for us by christ , long before we were born ; for it is in vain to think with the arminians , that christs merits have made god onely placabilem , not placatum , procured a freedom , that god may be reconciled if he will ; and other things concur , but not an actual reconciliation : no it is otherwise , full satisfaction to divine justice is given and taken ; all the sins of the elect are actually pardoned . this was concluded upon , and dispatcht between god and christ , long before we had any being , either in nature or grace ; yet this benefit was ours , and belonged to us , though we knew not so much , till after that by faith we did apprehend it , as lands may be purchased , the estate conveyed , and setled on an infant , though he know nothing of it , till he ●ome of age . mr. rutherford , i dare say , was never suspected to be an antinomian , yet in his exercit. apologet. ( a book which mr. w. in my hearing heretofore , hath extolled to the skies ) he hath said as much as any of us , against whom mr. w. hath levelled this opprobrious name : k sanc prius quàm electus credit , cessit , &c. verily ( saith he ) before any of the elect do believe the wrath of god , and all the effects of his wrath are removed from their persons by vertue of christs satisfaction : and near the same place he speaks to this purpose , though we are not justified passively , or terminatively ( i. e. the gracious sentence of god is not terminated in our consciences ) till we do believe , yet our justification actively considered , as it is in god ( who is the onely justifier ) was compleat and perfect , before we had a being ; and in this sence faith is not the instrument of our justification . dr. twisses judgement in this point is sufficiently known . the righteousness of christ ( saith he l ) was ours , before we did believe ; ours , i say , in respect of right , because in the intention both of the father , and the son , it was performed for us ; though not in respect of possession and enjoyment , because we have not the sence and knowledge of it , whereunto we do attain by faith — for faith coming ( which the spirit of god works in our hearts ) the love of god to us in christ is then perceived and acknowledged . whence it is , that the righteousness of christ is said to be imputed unto us by faith , because we cannot know and discern that it is imputed to us but by faith ; and then we are said to be justified with that kinde of justification and absolution from sin , which breedeth peace in our consciences . where he also gives us two arguments to prove , that justification , in foro dei , goes before faith. was this famous doctor an antinomian ? of all men mr. w. ( who is now entered upon his labors , and reaps the harvest of that seed which the doctor with much sweat and many prayers hath sown at newbery ) hath least reason to account him so . i must needs tell him , he will not honor himself , by aspersing the name of this blessed man. if mr. w. had consulted with the writings of his own forefathers , i suppose he would have given the adhearers to this doctrine more civil language . mr. parker his grandfather ( a man whom his enemies m admired for his learning and piety ) in his book descensu christi ad inferos , hath this excellent passage * , justificatus christus dicitur cum resurrexit , tim. . . nosque in eo resurgente justificati , rom. . ult . quia ist● solutio , i. e. suscitatio patris , actualis justificatio fuit , illius quidem à peccatis aliorum pro quibus satis dedecit ; nostrum vero à peccatis propriis pro quibus ille vadimonium praestitit . i. e. christ is said to be justified when he rose from the dead , tim. . . and we to be then justified in him , rom. . ult . because that discharge , to wit , his fathers raising him from the dead , was an actual justification of him from the sins of others , for which he had satisfied ; and of us from our own sins , for which he became a surety . it doth not a little justifie them , that drave away this reverend man from his native soyl , that a grand-childe of his own , a minister , and a minister in these times , should brand him with heresie . § . . to these might be added many more , who have not hitherto been known by the name of antinomians . mr. calvin saith , that our justification , in respect of god , doth precede our faith n . zanchius in his explication of the epistle to the ephesians , upon those words , chap. . . [ he hath quickned us together with christ , ] says , that all the elect , who are the members of christ , when he by his death , had expiated their sins , were freed from the guilt of eternal death , and obtained a right to eternal life . chamier hath much to this purpose , nobis potius est persuasissimum , &c. we are most certainly perswaded , that our sins are pardoned before we do believe ; for we deny that infants do believe , and yet infants have their sins forgiven o . and a little before , viz. chap. . of the same book p , i deny ( saith he ) that faith is the cause of our justification , for then our justification would not be of grace , but of our selves ; but faith is said to justifie , not because it effecteth justification , but because it is effected in the justified person . and in another place to the same purpose q . faith doth neither merit , obtain , nor begin our justification ; for if it did , then faith should go before justification , both in nature and time ; which may in no wise be granted , for faith it self is a part of sanctification ; now there is no sanctification , but after justification ; quae re & natura prior , which is really , and in its own nature before it . alstedius in his supplement to chamier saith r , that faith concurs no otherwise to justification , then in respect of the passive application , whereby a man applies the righteousness of christ unto himself ; but not in respect of the active application , whereby god applieth unto man the righteousness of christ , which application is in the minde of god , and consequently from eternity . dr. macouvius , professor of divinity at franeka , hath a whole determination to this purpose s , to prove that justificacation actively considered , or as it is the act of god , blotting out our sins , and imputing the righteousness of christ unto us , goes before faith : indeed he makes it to be , not an immanent , but a transient , declared act , which the lord did , when he first promised to send his son to be our mediator , gen. . . though one of our late writers t mentions this doctors opinion , with much contempt and oscitancy , calling his assertions , strange , senceless , and abhorred ( which is the less to be regarded , seeing he usually metes out the same measure unto all men else , whose notions do not square with his own mould , as to dr. twisse , mr. walker , and them that hold the imputation of christs active righteousness , whom he calls a sort of ignorant and unstudied divines , &c. ) yet , as he hath merited fairer usage amongst christians for his other labors : so , i dare say , his arguments in this particular , will not seem so weak and ridiculous , as mr. baxter ma●● them , to an indifferent reader that shall compare them , with the exceptions which he hath shaped unto them ; sharp censures are but dull answers . dr. ames his col●eague u , sayes no less , who in his marrow of divinity , having defined justification to be the gracious sentence of god , by which he doth acquit us from sin and death , and account us righteous unto life , he sayes , that this sentence was long before in the minde of god , and was pronounced when christ our head arose from the dead , cor. . . and in another place x , all they for whom christ , in the intention of god , hath made satisfaction , are reconciled unto god. i might produce many others that are of eminent note ▪ who have asserted , that all the elect are reconciled and justified before they believe . now were all these champions of truth , a pack of antinomians and libertines ? hath mr. woodbridges humanity no better language to bestow upon them ? if he shall say , he doth not mean them , yet his reproaches do fall upon them ; for if titius be an antinomian , for saying , that the elect are justified before they do believe ; sempronius is an antinomian , who affirms the same . § . . mr. burges ( a man somewhat profuse in this kinde of rhetorick ) seems willing to excuse some of those fore-mentioned divines , who have asserted the remission of sins before faith y , because they did it in a particular sence to oppose the arminians , who maintain a reconciliability , and not a reconciliation by the death of christ. but i believe he is not ignorant , that divine truths are not to be measured by mens intentions ; let mens ends be never so good , they cannot make error to be truth ; or if they are never so corrupt , they cannot make truth to be error . nor do they , whom he calls antinomians , assert justification before faith , in any other sence , then in respect of the absolute and immutable will of god , not to deal with his people according to their sins ; and in respect of the full satisfaction of jesus christ , who by that one offering of himself , hath perfected for ever , them that are sanctified , i. e. them whose sins are purged by his blood . i could shew how frequently he and others have wounded some of our most eminent divines , both for learning and piety , through the sides of antinomians : mr. burges in his book of justif. p. . calls it an antinomian similitude , to say , that as a man looking on the wall through red glass , conceives the wall to be of the same colour ; so god looking upon us in christ , seeth nothing but the righteousness of christ in us , and no sin at all : which similitude is used by dr. reynolds in his excellent treatise on the psalm z , where he doth plainly assert that doctrine which mr. burges condemns for antinomianism . mr. baxters character of an antinomian , will bring all our protestant writers under this censure : for with him they are antinomians , who hold , ( ) that our evangelical righteousness is without us in christ , or performed by him , and not by our selves a . or ( ) that justification is a free act of god , without any condition on our part , for the obtaining of it b : or else ( ) that justification is an immanent act c , and consequently from eternity d , which was the judgement of alsted , pemble , twisse , rutherford , &c. or ( ) that we must not perform duty for life and salvation , but from life and salvation ; or that we must not make the attaining of justification or salvation , the end of our endeavors , but obey in thankfulness , and because we are justified and saved e , &c. now let any man who is moderately versed in our protestant writers , but speak , on whom this arrow falls . i might instance in many others , but i will not put the reader unto so much trouble . § . . my business at present , is to acquit this doctrine of justification in foro dei , before faith , from mr. woodbridges charge of antinomianism . and truly i wonder , that he should give it this name : for . it hath not the least affinity with the antinomian tenents , which as they are related by sleiden , were , that the law is not to be preached to bring men to repentance , or unto the sight of their sins ; that what ever a mans life be , though it be never so impure and wicked , yet he is justified for all , if he doth believe the promises of the gospel f : so that they held the necessity of faith , ( such as it was ) they made it ( as our adversaries do ) the condition of justification . . antinomianism is such an error , as doth oppose , or is contrary to the law of god : but surely , this is not such , it offers no manner of injury unto the law ; seeing that whensoever the elect are justified , they are not justified without righteousness , and such a righteousness , as doth fully answer the law of god , in respect both of the satisfaction and obedience , which it doth require . we say , that god cannot justifie a person without righteousness , for then he should do that himself , which he forbids to us , and professeth his detestation of , exod. . . isa . . deut. . . prov. . . if god could have dispensed with his law in this behalf , christ needed not to have died ; the end of his coming was to bring in everlasting righteousness . whomsoever god doth justifie , they have justice one way or other ; for otherwise , the god of truth should call darkness light , and evil good ; they whom he accounteth just , are just and righteous : but yet we say , that faith is not that r●ghteousness , that makes them so , either in whole or in part ; but the perfect righteousness of christ , which is put upon them . now to say , that god imputes this righteousness unto men before they believe , is no ways contrary to the law , seeing the law prescribes not the rules of this imputation , it is altogether besides the cognizance of the law : so that if it prove an error , it must be an anti-evangelical , and not an antinomian error . but i doubt not , but i shall be able to acquit it from this , as well as from that other imputation . chap. iv. containing some animadversions upon mr. cranfords epistle to the reader . mr. w. for the better grace of his book , hath obtained a commendatory epistle from mr. cr. wherein some things are delivered contrary to truth , and most injurious to them , whom mr. w. hath made his adversaries . it s true , he begins his epistle with a deserved commendation of the doctrine of justification . that it exceedingly illustrates the glorious riches of gods free-grace , and magnifies his justice , is the onely support of comfort to a wounded conscience , takes away from man the cause of boastings , and is altogether above the invention and credulity of reason . wherein i do cordially concur with him , accounting it ( as luther did ) the sun which enlightens the church , the paradise and heaven of the soul ; therefore it was not without cause , that our first reformers so earnestly contended for it , it being ( as they have well observed ) the sum of the gospel , and of all the benefits which we have by christ ; the principal point of the doctrine of salvation , the pure knowledge whereof doth preserve the church . how much short of them in this particular , is the zeal of some amongst our late reformers , who have scoffingly called it , the antinomians common place ? mr. cranfords testimony therefore to the singular excellency of this doctrine , is so much the more welcome , seeing there are so few that have it in a right esteem ; though as he ( and much more as mr. w. ) hath stated it , the beauty and lustre of it , is not a little obscured . it looseth all those praises which in mr. cranfords parenthesis are ascribed unto it . for ( ) how doth the riches of gods grace appear , if our justification doth depend upon terms and conditions , performed by us ? for as mr. walker b hath noted , whatsoever is covenanted and promised upon a condition to be performed , is not absolutely free , nor freely given . they are not justified by grace , who are justified upon the performance of conditions . ( ) what support is this for a wounded conscience , to tell him that is conscious of his extream weakness , and inability , that god will forgive his sins , if he do perform such and such conditions ; which he is no more able to do , then to remove a mountain ? mr. calvin hath well observed , nisi fidem tremere ac vacillare volumus c , &c. that unless we would have our faith to be always wavering and trembling , it ought to rest onely upon the free promise of grace in jesus christ ; and he gives this reason for it , quoniam conditionalis promissio , &c. because a conditional promise which sends us to our own works , promiseth us life no otherwise , then if it were placed in our own power . nor ( ) doth this take from men the cause of boasting ; boasting ( saith the apostle ) is not excluded by works , call them by what name you will , either legal or evangelical ; if they are our works , they give to us occasion of boasting ; for to him that worketh , the reward is not reckoned of grace , but of debt ; a work or condition whensoever it is performed , makes the thing covenanted , a due debt , which the performer may demand , and the promiser is bound to give . ( ) it is not above the invention and credulity of reason , that god should justifie a righteous man , but that god should justifie sinners , and meerly upon the account of anothers righteousness ; as heretofore it seemed foolishness both to jews and gentiles , so ever since it hath been a stumbling block to the wisdom of the flesh ; it is such a mystery as will never contemper with the most rational principles of the natural man. hence have arisen all those jarrings and contendings against this truth , in regard of its disproportion unto carnal reason , which believes no other gospel , but hoc fac & vives . § . . the doctrine of the gospel ( sayes mr. cr. ) concerning the justification of a believing sinner , is plainly delivered in the scripture . but by his favor , the scripture no where calls believers sinners , nor yet makes believers the adequate subjects of justification . it is most true , that all believers are justified , and it is as false that men are believers , before they are justified : an unjustified believer , and a justified sinner , are expressions palpably guilty of self-contradiction . we read in scripture of gods justifying the ungodly d , reconciling the world e , and enemies to himself f , and of his quickning them that are dead in trespasses and sins g . now believers ( as hath been hinted h ) are never called ungodly , or enemies to god ; they are no where said to be dead in trespasses and sins ; they have their name from their better part , and from that esteem that god hath of them , who beholds them holy and righteous , without any spot or blemish of sin i . § . . in the next place mr. cr. gives us in a list of all the causes which do concur unto our justification ; in the enumeration whereof , he will finde the author he commends at a greater distance from him , then those whom he opposeth . he may , if he please , compare his doctrine with mr. baxter● notions ( whom mr. w. follows at the very heels ) thes. . , , &c. in his aphorisms , who denies , that christs obedience is the material , the imputation of his righteousness , the formal cause of our justification , or that faith is the instrument , by which we do receive it ; he plainly ascribes the same kinde of causality unto christ , and faith making them to differ onely secundum magis & minus ; that christ is the sine qua non principalis , and faith the sine qua non minus principalis ( he might have listed sin in the same rank ; which too , is a sine qua non of our justification ; ) that faith and works in a larger sence , are meritorious causes of life and blessedness . now we say with mr. cr. ( ) that god is the efficient cause , or the onely justifier ; that he hath no motive or inducement , but his own grace and love , to will not to punish us , and to give to us his son , thorow whom we have redemption● and deliverance from the curse of the law. we say too ( ) that christ is the onely meritorious cause of our justification ( taking justification pro re volita , for a transient effect of the will of god , ) that jesus christ hath by his death and satisfaction , fully procured and merited our discharge and absolution from the penalty of the law , which we deserved by sin : for which cause , he is said to have purged our sins by himself , i. e. without the help and assistance of other means , heb. . k . there are many who ore tenùs in word do acknowledge , that christ is the meritorious cause of our justification , that in deed do deny it : the papists in the councel of trent l say , that god is the efficient , the glory of god the final , the death of christ the meritorious cause of our justification . but yet we know , that they allow not this effect unto it , unless other things do concur on our parts they say , that faith , charity , &c. do impetrare remissionem , & suo quidem modo mereri ; obtain , and after a sort merit forgiveness , though not by their own worth and dignity , yet by vertue of gods covenant and promise . too many of our protestants ( setting aside the word merit , which yet mr. b. thinks may be admitted ) do tread directly in their steps ; they ascribe as much unto works , as papists do . it is a poor requital unto jesus christ , to call him the meritorious cause of our justification , and in the mean while to deny the merit of his death , as to the immediate purchases thereof , and to ascribe at least a partial meritoriousness to other things . ( ) i shall go further with mr. cr. i freely grant him ( which i believe mr. w. will stick at ) that faith is the instrument , by which we receive and apply the righteousness of christ unto our selves , whereby the gratious sentence of god , acquitting us from our sins , is conveyed and terminated in our consciences . we say indeed , that faith doth not concur to our justification , as a proper physical instrument ( which is a less principal efficient cause . ) mr. rutherford saith well m , that faith is not the organical or instrumental cause , either of christs satisfaction , or of gods acceptation thereof on our behalf . by believing we do not cause , either our saviour to satisfie for our sins , or god to accept of his satisfaction : every true believer is perswaded , that god hath laid aside his wrath and displeasure towards him for his sins , having received a sufficient ransom and satisfaction for them in the death of his son. sed hoc fides non facit , ( saith he ) sed objectum jam factum praesupponit . faith is a receptive , not an effective instrument , an instrument not to procure , but to receive justification and salvation , which is freely given us in jesus christ. it is called an instrumental cause of our justification , taking justification passively , not actively ; or in reference to that passive application , whereby a man applies the righteousness of christ to himself , but not to that active application , whereby god applyeth it to a man , which is onely in the minde of god. therefore calvin n calls faith , opus passivum , a passive work . § . . mr. cr. proceeds , this doctrine ( saith he ) hath in all ages been opposed and obscured , sometimes by open enemies , sometimes by professed friends , and such as would be accounted the great pleaders for free-grace . it is most true , that this article of free justification hath , and will be a bone of contention to the worlds end . it is the cheif cause of all those contests and quarrels , which have arisen between the children of the free-woman , and the children of the bond-woman . mr. fox o hath well observed , it is so strange to carnal reason , so dark to the world , it hath so many enemies , that except the spirit of god from above do reveal it , learning cannot reach it , wisdom is offended , nature is astonished , devils do not know it , men do persecute it . satan labors for nothing more , then that he may either quite bereave men of the knowledge of this truth , or else corrupt the simplicity of it . it is not unknown what batteries were raised against it , in the very infancy of the church , how the wits and passions of men conspired to hinder it ; what monstrous consequences , were charged upon the doctrine ; and what odious practises , were fathered upon them , that did profess it ; never was any truth opposed with so much malice and bitterness as this hath been , and by them especially that were most devout and zealous p . but when it could not be withstood and stifled , satan endeavored then to deprave and adulterate it , by mixing of the law with the gospel , our own righteousness with christs ; which corruption the apostle hath strenuously opposed in all his epistles , and more especially in that to the romans and galatians ; where he excludes all and singular works of ours , from sharing in the matter of our justification : for the eluding of whose authority , carnal reason hath found out sundry shifts and distinctions , as that the apostle excludes onely works of nature , but not of grace ; legal , but not evangelical works ; and that our works though they are not physical , yet they may come in as moral causes of our justification . it is certain , that the most dangerous attempts against this doctrine , have been within the church , and by such as mr. cr. calls professed friends , who have done so much the more mischief , in regard they were least apt to be suspected : justification by works was generally exploded amongst us , whilest it appeared under the names of popery and arminianism , which since hath found an easie admittance , being vented by some of better note , such as would be accounted pleaders for free-grace . § . . mr. woodbridges discourse ( saith mr. cr. ) deals not with the errors of papists , socinians , arminians , but with antinomian error . how unjustly our doctrine is called antinomian , hath been shewn before ; and mr. cr. may be pleased to take notice , that mr. rutherford accounts the opinion we oppose , the very cheif of the arminians , socinians , and papists errors about justification , to wit , that no man hath his sins remitted before he doth actually believe q . as for his allegation out of mr. shepherd . mark those men that deny the use of the law to lead unto christ , if they do not fall in time to oppose some main point of the gospel , &c. it doth not touch us , for we deny not the use of the law to bring men unto christ ; we look upon the law , as the ordinance of god , to convince men of their sin and misery , and thereby to indear to them the grace of the gospel , gal. . , . we say with the apostle , the law is good , if men do use it lawfully . i. e. in a way of subserviency , and attendance upon the gospel , the better to advance and make effectual the ends thereof . and as we deny not this use of the law , so neither doth our asserting , that all the elect before their conversion , and faith , stand actually reconciled to god , and justified before him , obscure the gospel . i doubt not but the judicious reader will expect a better proof of this charge , then cranfords word . have all those reverend divines before mentioned , obscured the gospel ? what is the gospel , but the glad tidings , that christ is come into the world to save sinners ; that by his subjecting of himself to the curse of the law , he hath freed them from the curse , who were given him by the father ? how is this truth obscured , by our saying , that god did everlastingly will ▪ not to punish his elect ; and that in christ he beholds them just and righteous , even whilest they are sinful , and wicked in themselves ? do not they much more obscure the grace of the gospel , who make it depending upon terms and conditions , performed by us , then we , that affirm it to be free and absolute ? they that assign no certain and actual effect , to the death of christ ; or we , that say ( according to the scripture ) that all the elect were thereby freed from the law , delivered from the curse , reconciled unto god , made perfect and compleat in the sight of god ? and therefore though dr. downham doth call it , a strange assertion , i shall not be ashamed to own it : the lord complains , that the great things of his law were counted strange , hos. . . we read in eusebius , that the christian faith ( though it were from the beginning ) was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , new and strange . the multitude cast this aspersion upon our saviours doctrine , mark . . and the athenians upon paul , acts . , . the imputation of novelty and new fangledness , hath been commonly cast upon the truths and ways of god : many things are new in respect of observation , which are not so in themselves r . we have known , that godly men have looked upon some things as very strange , which in tract of time have been generally imbraced . dr. downham , no doubt , thought it strange , that any godly man should say the angels of the seven churches were not diocesan bishops ; and yet i believe mr. cr. is not of his opinion . if it were the doctors meaning , that this assertion of justification before faith , was never heard to come from the mouth of a godly man , before pemble ; either his memory was very weak , or his charity was too much straitned . he could not be ignorant of what hath been alledged out of calvin , za●che , parker , chamier ; one of those passages in chamier ( before mentioned ) is cited by the doctor in that very book s which mr. cr. quotes . he knew likewise , that all our old protestant divines have defined justifying faith , to be a certain perswasion , and full assurance of the pardon of our sins ; from whence it must inevitably follow , that pardon of sin precedes our faith , for every object is before its act . and as strange as it seemed unto this doctor , he himself sayes t little less ; for in answer to bellarmine , ( who would prove that a man may be justified without special faith ) he granteth , it is true in respect of our justification in the sight of god ; which special apprehension , or application of christ ( saith he v ) though scorned by papists , yet it is of all graces the most comfortable , most profitable , most necessary , most comfortable ; for the very life of this life , is the assurance of a better life ; most necessary , because without this special receiving of christ , first by apprehension , and then by application we can have no other saving grace : how can we love god , or our neighbor for his sake ? how can we hope , and trust in him ? how can we rejoyce or be thankful to him , if we be not perswaded of his love , and bounty towards us ? most profitable , because from it all other graces do proceed , and according to the measure of it , is the measure of them , &c. doubtless , that faith to which these properties do belong , doth best merit the name of justifying faith : so then according to this doctors judgement , the assertion is not so strange as true . § . . mr. cr. goes on , and much faster then a good pace , [ this opinion ( says he ) that the elect are actually reconciled to god before they believe , is confuted in this treatise , and proved contradictory to scripture , fit onely ( ) to sow pillows under the elbows of prophane men ; ( ) to overthrow the comfort of believers , destroying the ground , nature , and end of faith. ] how solidly it is confuted , the reader will see anon , when the weight of his proofs shall come to be examined ; i doubt not , but an impartial judge will acquit it , both from being contradictory to scripture , or guilty of those horrid consequences which he hath cast upon it . i marvel , that so rational a man ( as mr. cr. is held to be ) should say , that all this charge is proved ; part of which is not so much as mentioned by mr. w. ( who is liberal enough of his criminations , ) which makes me to think , that he writ his epistle , before he read his author , or at least , that he is a man that will be satisfied with slender proofs against persons , and doctrines which he doth not fancy . it is true , mr. w. hath endeavored to obtrude upon us some ugly consequences , which are as remote from our doctrine , as earth is from heaven . mr. cr. is not ignorant , how much peaceable and prudent men have disliked this practise of wyer-drawing mens opinions , and raking absurdities out of them ( per nescio quas fidiculas consequentiarum , as bishop davenant z expresseth it ) by small threds of consequencies , which they themselves do disclaim , and abhor from their whole heart ; whereupon sayes that learned bishop , good men ought to deal more fairly , then to fasten an heretical sence on other mens words , when the writers themselves , which are the best expounders of their own words , can , and use to reduce them to a catholick sence . mr. cr. knows , that the very same consequences are fathered upon the doctrine of absolute election , justification by faith alone , and the certain perseverance of true believers . the semi-pelagians of old would have forced this inference from austins opinion of absolute predestination : if gods decree be absolute , nemo vigilet , nemo j●junet , nemo libidini contradicet , &c. the papists say , it follows , that if we be justified by faith onely , then we need not do good works . the remonstrants and their followers say a , that if a believer cannot fall from grace , then need he not fear to commit any sin whatsoever . nor do these consequences flow any whit more naturally from our tenent , then they do from these . doth it follow , that because all the elect are by means of christs death , actually reconciled unto god , and freed from the condemnation of the law , that therefore men may live as they list , that they need not hear , believe , and obey the gospel ? how doth this sow pillows under mens elbows , or lull asleep in security , more then the doctrine of absolute election ? seeing as all men are not elected , so neither are all men reconciled unto god ; nor can any man know , that he is elected and reconciled unto god , but by , and thorow faith ; which faith is wrought in men by the preaching of the word , and doth certainly produce a holy life b . § . . i confess , i am yet to seek of the reason of his other deduction , that this assertion of actual reconciliation before faith , overthrows the comfort of true believers , and destroyes the ground , nature , use , and end of faith ▪ is it an uncomfortable doctrine to tell men , that we are not sharers with christ in effecting of our peace with god , and in procuring the pardon of our sins ; and that christ hath finished this work before we knew it ? is it not much more comfortable to poor souls , that christ hath absolutely , and by himself obtained forgiveness for sinners , then that he hath procured this gr●●e but conditionally , upon condition we perform such and such 〈◊〉 , for which we have no strength or ability in our selves ? whence have the saints drawn all their comfort ? surely , not from faith , or any other work of theirs , but by faith from christ , and from the perfection and al-sufficiency of his sacrifice : not onely the protestants , but the papists themselves ( though in the schools they contend for the dignity and congruity of works , that they are moral causes , or necessary conditions of justification and salvation ; yet on their death beds , they utterly renounce them , they ) exhort men in distress of conscience , to roul themselves wholly ▪ upon jesus christ. in a form prescribed for visiting of the sick , the priest or minister was enjoyned to put these questions to the sick party c . dost thou believe to come to glory , not by thy own merits , but by the vertue and merit of the passion of our lord jesus christ ? and dost thou believe , that our lord jesus christ did die for our salvation , and that none can be saved by his own merits , or by any other means , but by the merit of his passion ? whereunto , when the sick person answered affirmatively , i do believe it ; the priest is bid to exhort him , in this wise , go to therefore , as long as thy soul remaineth in thee , place thy whole confidence in his death onely , have confidence in no other thing ; commit thy self wholly to his death , with this alone cover thy self wholly , intermingle thy self wholly , wrap thy whole self in his death , &c. dangerous ( saith bernard d ) is the habitation of those that trust in their own works : and in another place e , ubi tuta , &c. what safe ●est or security can the weak soul finde , but in the wounds of his saviour ? as he is mighty to save , so dwell i there with most safety . parisiensis in his book of divine rhetorick , thou must beware ( saith he ) in thy striving with god , that thou dost not build upon a weak foundation , which he doth ; that trusts in his own works . gerson often inculcates this f , that before the tribunal of god , we must onely plead the merits of christ : bishop gardner g , though he would not have this gap to be opened to the people , yet he acknowledged it to be the most comfortable doctrine to such as were in his condition , he being then on his death bed : which is the more to be observed , because in his life time , he had stickled so much for our adversaries conditional justification h . bellarmine himself i , when he had written divers books for justification by inherent righteousness , in the end concludes , that for fear of vain-glory , and by reason of the uncertainty of our own works , tutissimum est , &c. it is the safest way to place all our trust in the mercy of god , and of jesus christ ; so that we may say as moses , their rock is not as our rock , our enemies themselves being judges , deut. . . § . . mr. cr. hath not the least reason to charge us with destroying the ground of faith ; for the ground of faith is either fundamentum quod , or fundamentum quo. material and personal , or else doctrinal and ministerial . we say with all true christians , that the onely material or personal foundation , whereupon a poor soul can build securely for life and justification , is jesus christ i . now the doctrinal foundation whereby our faith is united to the former , we affirm with calvin k ( and many more ) that it is , gratuita misericordiae in christo promissio , the free promise of mercy ; in opposition to those conditional promises which send men partly to christ , and partly to their own works ; and therefore our adversaries are much more obnoxious to this censure , of destroying the ground of faith , who allow it no other support , then conditional promises , whereby mens hope and confidence is made to lean more upon themselves , then it doth on christ ; much more upon their own works , then it doth upon his righteousness . the forementioned author l hath well observed , that if our faith doth relie never so little upon our own works , it cannot possibly stand fast ; that soul will never attain to any setled assurance of his salvation , that builds his faith upon such a sandy foundation . § . . the nature of faith receives not the least prejudice by our doctrine ; for if we define it ( as most of our old protestant divines m have done ) certa & indubitata persuasio ; a firm and certain perswasion of the favor of god , and the pardon of our sins , it confirms our tenent ; for mens sins must be pardoned before they can believe it , or else of necessity they must believe a lie . all men know that the object doth precede the act , unless it be when the act gives a being to the object : or if we make it to be fiducia , the trust or reliance of the soul upon jesus christ , it receives no small encouragement from this consideration , that christ hath finished whatsoever was necessary by divine appointment , for the justification of sinners , not expecting the least condition to be performed by us for that end : our faith is never so impregnable , as when it rests entirely upon jesus christ. and as for the ends and uses of faith ( which are cheifly to give us boldness , and confidence towards god ; to purifie our hearts , and to work by love , &c. ) they are all of them promoted and furthered by the doctrine we teach ; for what is it , that gives us boldness towards god , but the merit and perfection of christs sacrifice ? whereby the mouth of the law is stopped , the accusations of satan are all answered , and the justice of god is fully satisfied . again , what other means is there so effectual , to purifie our hearts , to constrain us to love him , &c. as the freeness , absoluteness and immutability of his love to us ; who whilest we were sinners , and enemies , reconciled us to himself by the blood of the cross , and blotted out our sins , as if they had never been committed ? § . . mr. cr. censure of curcellaeus's opinion , is just and seasonable , who judgeth these differences amongst christians about justification to be of so small concernment , that they ought not to breed a controversie : for surely they are none of those foolish questions and strivings , which we are bid to avoid ; if there be any point in the whole doctrine of godliness , for which we ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as saint jude speaks ) to contend earnestly . this challengeth our utmost zeal for the maintenance of it ; seeing the glory of gods grace , the dignity of christs blood , and the comfort of our own souls lies at stake in the issues of it ; our life , peace , and everlasting salvation is concerned herein : there is no truth that the apostle doth so frequently press , and so earnestly contend for , as this article of our free justification ; that no works of ours do concur to the procuring of it . mr. calvin hath observed , that if we were accorded with the church of rome , in all other points , save in this one particular , the distance between them and us is so great , that it is impossible we should ever be reconciled : and i must needs say , that i see no material difference , between them and our adversaries , about this matter . § . . mr. cr. in the close of his prefatory discourse , tells the reader , thou art beholding to the learned author for the penning of this tract ; but for the publishing of it to another . and mr. w. hath framed it in the form of a letter to a private friend , that the reader might guess , he had no hand at all in publishing of it ; whereas a near kinsman of his , assured me , that mr. w. in a letter to himself , had confessed that his sermon came abroad by his own appointment ; which i do the rather believe , knowing his relation to the stationer , for whom it was printed . however i am glad , that it is made publick , that this point may be the better cleared by a deliberate examination of the utmost that can be said against it ; onely i wish , that this task had lighted upon some other man , who hath more leisure , and better abilities to undertake it ; that so precious a truth might not suffer , through the unskilfulness of a feeble advocate . how much the reader is beholding to mr. w. for penning or printing of his sermon , will appear in the issue of this debate . chap. v. wherein mr. woodbridges introduction , text , doctrine , and proofs , are briefly considered . having passed mr. woodbridges out-works , we shall now proceed to survey the fort it self , which ( in his own conceit ) is built so impregnable , that nothing consistent with the scriptures , can be brought against it . how ever , i am not discouraged from attempting it , knowing , that strong holds more unlikely to be vanquished , have been laid flat and level with the ground , lam. . . cor. . , . in his preface , he tells the worthy sir , to whom he communicated his notes , that he will not trouble him with his introduction to the text ; or the applicatory part of his sermon . it was very little that he spake in either ; but i well remember , that he began and concluded with a great mistake . in his introduction he told us , that the scope of this epistle was to prove , that we are justified by faith , i. e. ( as he explained it ) that we are not justified in the sight of god , before we believe ; and that faith is the condition on our part to qualifie us for justification ; whereas the scope of the apostle ( as shall be shewn more largely hereafter ) was not to assert the time of our justification , but the matter of it ; he intended not to shew when , but wherewith we are justified ; to wit , not by works , or righteousness in us , but by the righteousness of christ freely imputed to us ; which we apprehend , and apply by faith a . by taking faith in a proper sense , as a condition required on our part , he accuseth the apostle of self-contradiction ; who all along denies , that we are justified by works ; seeing faith considered as a condition , is a work of ours , no less then love . in that part of his application , where he addressed himself to unbelievers , he told them , that christ was not a high priest or advocate to them , and that they had no court of mercy to appeal unto ; which was all one , as if he had said , christ did not die for them ; and that they had no more ground to believe in him , then the devils themselves ; and consequently that their case was desperate and irrecoverable , though final unbelievers have not christ for their high priest ; for he neither died , nor prayed for them , joh. . . yet he performed both acts of his priesthood , scil . oblation and intercession , for all that were given him by the father , long before the conversion of many of them . he laid down his life , not onely for those sheep that were called , but for those also that were not then gathered into his fold , joh. . , . and in the seventeenth of john , he says expresly , that he prayed not onely for them that did believe , but for them also that should believe in him . vers. . though it be true , that christ shed not his blood for reprobates , yet we know not who are reprobated , until it shall be made manifest by their final unbelief . indeed , we cannot say to an unbeliever , that christ did die for him ; and we have as little reason to say , that christ did not die for him , seeing the word doth reveal neither ; and by affirming the latter , we do quite bar up the door of hope , which ought to be held open to the worst of sinners . our duty is to declare , that christ is come into the world to save sinners , and to exhort all men every where to believe him . we were as good bid the devils to believe , as those for whom christ is not a high priest ; it is in vain for any to believe in christ , if he never prayed , nor offered up himself a sacrifice unto god for them ; but seeing mr. w. hath not troubled his friend with these passages , i shall not trouble the reader any longer about them . § . . that the saints , or true believers ( under which notion he writes to the romans b ) are justified by faith ; we do readily yeeld it to be a truth , it being in terminis in the text. i dare say , no man that is called a christian , did ever deny it ; and therefore he might have spared his pains in transcribing any more places of scripture for confirmation of it . but i do much marvel , that so learned a man as mr. w. who pretends to be more then ordinarily accurate , should take in hand a controverted text , and never open the terms , nor state the question which he meant to handle ; for though it be a sinful curiosity for men by dicotomies and tricotomies , divisions and subdivisions , to mince and crumble the scriptures , till it hath lost the sense ; yet surely , a workman that needs not to be ashamed , ought rightly to divide c the word of truth , explain things that are obscure and dubious ; and where divers senses are given ( as he knows there are of this text ) to disprove the false , and confirm that which he conceives is true . § . . there is a vaste distance between the apostles proposition [ a man is justified by faith , ] and mr. woodbridges inference , ergo , justification doth in no sence precede faith. justification by faith , and justification before faith , are not opposita , but diversa ; though they differ , yet they are not contradictory to each other : the scriptures which prove the former , intend no strife , or quarrel against the latter ; in a word , the proof of the one , doth not disprove the other . the scripture which he made his theam , rom. . . therefore being justified by faith , we have peace with god , &c , concludes nothing at all against justification before faith ; for ( ) we may without any violence to the text , place the comma after justified , ( as thus ) being justified , by faith we have peace with god : this reading is agreeable both to the apostles scope , and to the context . his scope here was not to shew the efficacy of faith in our justification , but what benefits we have by the death of christ d ; the first of which is justification , and the consequent thereof is peace with god. again , the illative particle ( therefore ) shews , that this place is a corollary , or deduction from the words immediately foregoing , which ascribed our justification wholly to the death and resurrection of jesus christ , chap. ult . the apostle thence infers , being justified q. d. seeing we are justified freely , without works , by the death of christ , by faith we have peace with god ; the lord powerfully drawing our hearts to believe this , we have boldness and confidence towards god , the cause of fear being taken away ; or as the syriack and vulgar latin read it , let us have peace with god ; let us by faith improve this grace , for the establishing of our hearts in perfect peace . now according to this reading , his own text will give in evidence against him , that faith is not the cause or antecedent , but an effect and consequent of our justification , procured and obtained by the death of christ. but ( ) if we take the words , as commonly they are read , the sence comes all to one , scil . that being justified by christ ( who is the sole object of our faith ) we have peace with god ; who by the faith which he creates in us , causeth us to enjoy this reconciliation ; by vertue whereof , our conscience is so firmly grounded , that we are not moved by any temptation , or beaten down by any terror . the work of faith is not to procure our justification , but to beget peace in our consciences . so then , the words being rightly understood , they neither deny justification before faith , nor assert justification by the act or habit of faith , which mr. w. would conclude from thence . § . . the next scripture , whose suffrage is desired against us , is gal. . . we have believed in christ , that we might be justified by the faith of christ. where ( sayes mr. w. ) justification is expresly made a consequent of faith. to which i answer ( ) that this doth no more infer , that we are not justified before we believe , then that of our saviour , matth. . , . love your enemies , &c. that ye may be the children of your father in heaven , infers , that works do go before adoption , contrary to eph. . , . joh. . . the phrase [ that ye may be ] there , is as much , as that ye may be manifested and declared ; that ye may shew your selves ; f or , that all men may know , that ye are the children of god , by practising a duty so much above the reach of nature and morality . a like place we have , rom. . . god set forth his son to declare his righteousness , that he might be just . now shall we hence infer , that god was not just before ? g or that gods justice was a consequent of his sending christ ? now if we can understand that clause , [ that he might be just ] that he might be known , and acknowledged to be just : why may we not as well take this of the apostle , [ that we might be justified ] in the same construction , that we might know that we are justified , and live in the comfort and enjoyment of it : so that , not the being of our justification , but the knowledge and feeling of it , is a consequent of faith. things in scripture are then said to be , when they are known to be ; so john . . our saviour tells the disciples , that if they did bear much fruit , they should be his disciples , i. e. they should be known and manifested to be his disciples , as chap. . . our saviour is said at his resurrection , to have become the son of god , acts . . because , then ( as the apostle speaks ) he was powerfully declared to be the son of god , rom. . . again , things are sa●d not to be , which do not appear , as melchisedec is said to be without father and mother , &c. heb. . . because his linage and pedigree , is not known ; so we are said to be justified , or not justified , according as this grace is revealed to us . but ( ) in the text it is , we have believed , that we might be justified by faith ; so that from hence it can be inferred onely , that we are not justified by faith , before believing ; and that the sentence of justification is not terminated in our consciences , before we do believe . § . . his next proof is grounded upon the order of the words , rom. . . as glory ( saith he ) follows justification , so doth justification follow vocation unto faith. whereunto i answer , ( 〈◊〉 ) that the order of words in scripture , do not shew the order and dependance of the things themselves : the jews have a proverb , non esse prius aut posterius in scriptura h . the first and last must not be strictly urged in scripture ; for that is not always set first , which is first in nature : if we should reason from the order of words in scripture , we should make many absurdities i , as sam. . . it is said that they clave the wood of the cart , and offered the kine for a burnt offering unto the lord : and then in the next verse it follows , that the levites took down the ark out of the cart ; as if they had clave the cart before the ark was taken down , which could not be . in tim. . . it is said , god hath saved us , and called us ; yet i suppose mr. w. will not say , that men are saved , before they are called . so though vocation be set before justification , yet it doth not follow , that it precedes it in order of nature . ( ) the apostles scope here , is not to shew in what order these benefits are bestowed upon us , but how inseparably they are linked unto our predestination ; and that it is impossible , either sin or affliction should make them miserable , whom god hath chosen . ( ) i see no inconvenience at all , in saying , that the apostle here speaks of justification , as it is declared and terminated in our consciences , which some learned men k do make the formale of justification ; and in this respect , i shall grant him , that justification is a consequent of vocation . § . . mr. woodbridges next allegation is from rom. . . righteousness shall be imputed to us , if we believe . ergo , it was not imputed before we did believe . i answer , that the consequence is not necessary ; for this particle ( if ) is used sometimes declaratively : it doth not always propound the condition , by which a benefit is obtained , but sometimes it serves to describe the person to whom the benefit doth belong l . descriptions are taken from effects and consequences , as well as from the causes or antecedent conditions : as for instance , if a man ( saith the apostle ) purge himself from these , he shall be a vessel unto honor , tim. . . the papists infer from hence , that a man is made a vessel of honor , by purging himself , &c. our protestant divines m do answer , that the place proves not , that a man is hereby made , or becomes a vessel of honor , but that hereby he is manifested and known to be a vessel of honor . so heb. . . whose house are we , if we hold fast our confidence , and the rejoycing of the hope firm unto the end . which we are not to understand , as if these things did make us to be the house of god , but that hereby we appear , and approve our selves to be the house of god n . this conjunction ( if o ) is many times annexed unto the marks and cognizances of such as shall be saved , or are happy , which do shew , non propter quid beand● sunt , vel servandi , sed quales beati sunt , quales servandi . not upon what conditions , but what manner of persons are finally saved . i see no reason , but it may be so understood in this place ; his righteousness is imputed to us , if we believe , q. d. hereby we may know , and be assured , that christs righteousness is imputed to us , that we , whether jews , or gentiles , are the persons to whom this grace belongs ; if god hath drawn our hearts to believe , and obey the gospel ; in regard that none do , or can believe , but such as are ordained to life p , and to obtain salvation by jesus christ. the lord works faith in none , but in them , to whom he hath imputed the righteousness of his son. § . . the other scriptures he hath brought , conclude as weakly against us , as any of the former , as acts . . thorow his name , whosoever believeth in him , shall receive remission of sins . and acts . . that they may receive forgiveness of sins — who are sanctified by faith ; with acts . . by him all that believe are justified from all things , from which ye could not be justified by the law of moses . to which ( says mr. w. ) might be added , multitudes of other places . i confess his concordance would have furnished him with many such places , but no more to the purpose , then these he hath cited ; which though they affirm , that believers are justified , yet they deny not the justification of the elect , before believing . in the former it is , whosoever believeth , shall receive remission of sins ; it is not , by believing , we obtain remission of sins , or god doth not discount mens sins unto them , till they do believe . the giving of remission , and the receiving of remission , are two things ; the former is gods act , who is the onely justifier , the latter is ours ; the former is properly justification , and not the latter ; though it be called so in a passive and improper sence . we know a prince pardons a malefactor when he gives his consent , that the sentence of the law should be reversed , and confirms it with his hand and seal : this pardon is valid in law , and secures the offender from punishment , though it come not to his hands for a good while after . so a father gives , and bequeaths an estate to his childe that is an infant ; which by the donation of the father , belongs to the childe , though the childe do not receive , and enjoy it , till he comes to age . so god was in christ reconciling the world to himself , not imputing their sins unto them ; though no man doth receive and enjoy this grace , till he doth believe ; we obtain remission of sins by christ alone , but we receive it by faith. § . . in the of the acts the apostle shews the excellency of the gospel above the law ; or the priviledge of the saints in the new testament , above them that lived under the old administration ; who ( saith he ) are justified from all things , &c. there was a cleansing and purgation of sin provided in the law , but not like unto that which is revealed in the gospel q . for ( ) the law did not cleanse them from all sins , for some sins it allowed of no sacrifice at all ; as for blasphemy , sins of presumption , &c. but now the blood of that sacrifice , which is exhibited in the gospel , cleanseth us from all sin , joh. . . mark . . ( ) those sacrifices made them clean , but in an external typical manner , as to the purifying of the flesh , heb. . . they could not make them perfect , as pertaining to the conscience , heb. . . whereas the cleansing which is made by the blood of christ , is spiritual and internal , it purgeth mens consciences from dead works , heb. . . they that are purged herewith , have no more conscience of sin , de jure , if not de facto , chap. . . they have the answer of a good conscience toward god , q. d. they can plead not guilty , pet. . . ( ) the legal cleansing was by sacrifice after sacrifice , heb. . . whereas christ by one sacrifice , once offered , hath taken away all the sins of his people ; or as it is in daniel , hath made an end of sin : so that here is nothing at all of the time of our justification , though he affirms , that they that believe , are thus perfectly justified ; yet it follows not from this , or any other text , that the elect are not justified , before they believe ; and much less , that a man is justified by the gratious act or habit of faith. § . . mr. w. pag. . gives his reader our sence of these scriptures . the onely answer ( saith he ) which is given to these , and the like texts , is this , that by justification we are to understand a justification in the court of conscience , or the evidence and declaration of a justification already past before god : so that faith is said to justifie us , not because it doth justifie us before god , but because it doth declare to our consciences , that we are justified . now because this report is very imperfect , i shall crave the patience of the reader , whilest i declare our judgement a little more fully , concerning this matter , together with the grounds and reasons that do uphold it ; and then i shall return to secure this answer against the exceptions mr. w. hath made against it . but first , i shall shew the several explications which divines have given of his proposition [ a man is justified by faith. ] chap. vi. the several opinions of divines , touching the meaning of this position , [ a man is justified by faith. ] the question depending between me , and mr. w. is not , whether we are justified by faith ? which the scripture frequently affirms , and no man that i know , denies it ; papists and protestants , orthodox and socinians , remonstrants and contra-remonstrants , do unanimously consent , that we are justified by faith. all the difference is , about the sense and meaning of this proposition , a man is justified by faith. whether faith therein , be to be taken properly , or tropically ? for though there be great variety in expression a amongst divines , concerning this matter , yet all their several opinions and explications may be reduced unto these two heads . the first takes faith in sensu proprio , for the act , or habit of faith ; the other takes faith metonymicè & relativè , for the object of faith , ( i. e. ) the obedience and satisfaction of jesus christ. § . . our protestant divines ( who have hitherto been counted orthodox ) do take faith in this proposition [ a man is justified by faith ] in a tropical and f●gurative sence ; as thus ▪ a man is justified in the sight of god , from all sin and punishment by faith. i. e. by the obedience and righteousness of jesus christ , in whom we believe , and upon whom we relie for life and righteousness . nor is this any unusual trope , either in scripture , or in other authors , to put habitum , vel actum pro objecto , as rom. . . hope that is seen , is not hope , i. e. the thing that is seen , is not hoped for . christ is oftentimes called our hope , our joy , our love , &c. because he is the object of these acts and affections ; when the same thing is attributed distinctly , both to the act , and the object , it must needs be attributed to one , in a proper , and to the other , in an improper sence ; and therefore ( says dr. downham b ) when justification is attributed to faith , it cannot be attributed in the same sence , as to the death and obedience of christ in propriety of speech ; but of necessity it is to be understood by a metonymy : faith being put for the object of faith , which is the righteousness of christ , &c. and holy pemble * , if we list not to be contentious , it is plain enough ( saith he ) that in those places , where the apostle treats of justification by faith , he means the grace of god in jesus christ , opposing works and faith ; that is , the law and the gospel , the righteousness of the law , to the righteousness of the gospel , which is no other but the righteousness of christ. thus ( saith he ) faith is taken , gal. . . before faith came . i. e. before christ came , and the clear exhibition of his righteousness : and in this sence ( as another hath observed ) it is used at least thirteen times in this chapter , where the apostle expresly treats of our justification before god. c albertus pighius , though a papist , was so far convinced of this truth , by reading of calvins institutions , that he acknowledged , if we speak formally and properly , we are justified , neither by faith nor charity , but by the onely righteousness of christ communicated to us , and by the onely mercy of god , forgiving our sins . § . . some of our divines , who do utterly deny , that faith in this question is taken sensu proprio , or that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , or act of believing is imputed to us for righteousness , do yet ascribe an instrumentallity , or inferior causality unto faith it self , in our justification before god. they say , that we are justified by faith instrumentally , and relatively ; which terms , i confess , sound harshly in my ears , but i hope , i shall be excused , if i do not understand them , seeing a far learneder man d then my self , hath professed , that they were not very intelligible to him . that faith is taken relatively in this question of justification , to wit , for the object , it relates unto ; christ , and his righteousness , i do readily grant ; but that it justifies us relatively , i cannot assent to it ; for it seems to me , to carry this sence with it , either ( ) that faith doth procure our justification , though not by its own worth and dignity , yet through the vertue , and merit of its object . as the papists say of works , that they do justifie and save us tincta sanguine christi , being dipped in the blood of christ : or ( ) that faith , together with christ its object , doth make us just in the sight of god ; whereby it is made a social cause with the blood of christ , which shall be sufficiently disproved anon . again , that faith is a passive instrument of our justification , to wit , such an instrument whereby we receive and apply this benefit to our selves , was shewn before e ; but that it is an active efficacious instrument to make us just and righteous in the sight of god , is no part of my creed . for . it seems to me a contradiction to say , that faith is not to be taken sensu proprio , but metonymicè , for the object thereof , and yet say , that we are justified by faith instrumentally ; for it is not the object , but the act of faith ▪ which is an instrument : faith considered as an instrument , is taken sensu proprio , and consequently the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , which they disclaim , must be said to justifie . . mr. baxter f in my judgement disputes rationally against this notion . if faith ( saith he ) be the instrument of our justification , it is the instrument either of god , or man ; not of man , for justification is gods act , he is the sole justifier . rom. . . man doth not justifie himself ; not of god , for it is not god that believeth . to which i adde , that god neither needs , nor is capable of using an instrument in the act of justifying ; for though he useth instruments to declare and reveal this grace to sinners , yet not to will it to particular persons ; the acts of his will are not wrought by any organ , or instrument , without himself . . by making faith the instrument of our justification , justification is made the effect , and faith the cause ; and so consequently , a man shall be said to justifie himself g , whereas the scripture every where ascribes our justification unto god and christ , making us totally passive in this work , rom. . , . & . . eph. . . we can no more justifie our selves , then raise our selves from the dead , eph. . , . or then we could give our selves a being , when as yet we were not , vers . man is so far from being the total , or principal cause of his justification , that he is no cause at all ; by ascribing the least causality , or efficiency to man , in his justification , we derogate from the grace of god in jesus christ. § . . others do take faith in a proper sence , as the papists , socinians , and remonstrants ; amongst whom , though there be some difference in expression , yet they all agree in this , that by faith in this proposition [ a man is justified by faith ] is meant the act or habit of faith , or such a faith as is accompanied with faithful actions . the papists say , that faith , and other inherent graces , though in their own nature they do not deserve justification , yet through the merits of christ , and gods gracious acceptance , they do procure and obtain the forgiveness of our sins . though they ascribe a meritoriousness to faith , it is but in a qualified sence . faith ( saith bellarmine h ) doth but suo quidem modo mereri remissionem , after a manner merit remission , scil . by vertue of gods promise and covenant , who hath annexed forgiveness unto this condition . if a king ( saith he ) doth promise a beggar a thousand pound a year upon no condition , then indeed the beggar doth not deserve it ; but if it be upon condition , that he do some small matter , as to come and fetch it , or to bring him a posie of flowers , then he doth deserve it , because the promiser is bound unto performance : and in this sence mr. b. i ascribes a meritoriousness to works . but the chief difference between them and us , lies in this : we say a man is justified by the imputation of christs righteousness ; they , that we are justified by inherent righteousness , or by doing of righteous actions , such as are faith , love , fear , &c. ipsa fides in christum ( saith bellarmine k ) est justitia . faith it self is our righteousness ; and that it doth justifie us , impetrando , promerendo , & inchoando ●ustificationem . arminius , and the remonstrants , though they have exploded the word merit , yet they attribute as much to faith , and faithful actions ▪ as the papists themselves . dico ( saith arminius l ) ipsum fidei actum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , imputari in justitiam , idquè sensu proprio ▪ non metonymicè . the very same is affirmed by vorstius , bertius , episcopius , and the rest of the remonstrants . their opinion in brief is this , that god in the legal covenant required the exact obedience of all his commandments , but now in the covenant of grace he requires faith , which in his gracious acceptation stands instead of that obedience to the moral law , which we ought to perform ; which ( say they ) is procured by the merit of christ , for whose sake god accounts our imperfect faith , to be perfect righteousness . § . . some of our late divines ( who seem to disclaim the doctrine of the papists and arminians ) say the very same ; who explain themselves to this effect , that faith doth justifie as a condition , or antecedent qualification ; by which we are made capable of being justified , according to the order and constitution of god : the fulfilling of which condition ( say they ) is our evangelical righteousness , whereby we are justified in the sight of god. mr. b. is so fond of this notion , that although in one place m he findes fault with the length of our creeds and confessions ; yet he would have this made an article of our creed , a part of our childrens catechisms , and to be believed by every man that is a christian n ; so apt are we to smile upon our own babes . though i honor mr. baxter for his excellent parts , yet i must suspend my assent to his new creed . i shall prove anon o , that faith is not said to justifie , as an antecedent condition , which qualifies us for justification ; but at present , i shall onely render him the reasons of my disbelief , why i cannot look upon faith as that evangelical righteousness , by which we are justified . i shall not insist upon it , though it be not altogether unconsiderable , that this notion is guilty of too much confederacy , with the aforenamed enemies of the christian faith ; for though it is no good argument to say , that papists , socinians , &c. do hold this , or that , therefore it is not true ; yet it will follow , that such and such tenents have been held by papists , &c. and unanimously opposed by our protestant writers ; therefore they ought to be the more suspected , and especially such tenents of theirs , as are the cheif points in difference between us and them , as this is . our brethren that have started this notion , do take faith , as the others do , in a proper sence , they attribute as much to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , as bellarmine , arminius , or any other . faith it self ( says mr. b. ) is our righteousness . there was never any papist so absurd , as to say , that our faith , love , &c. are perfect legal righteousness , but that god judicio misericordiae , non justitiae , doth account and accept of it instead of perfect righteousness . for my part i must confess , that i can see no d●fference between them , but in expression . the papists do acknowledge the satisfaction of christ , and that he is the meritorious cause of our justification p . they say indeed , that we are not justified by the righteousness of christ imputed ▪ but by a righteousness inherent in us , or righteous actions performed by us . and what do our brethren say less less then this ? but i shall not follow the parallel , any further . § . . the reasons which turn the scales of my judgement against this notion , that our faith , or faithful actions are that evangelical righteousness by which we are justified , are . if we are not justified by our own works , then our believing ▪ &c. is not that evangelical righteousness by which we are justified ; but we are not justified by our own works ▪ ergo. the assumption is written with a sun beam throughout the scripture , tit. . . not by works of righteousness , which we have done . rom. . . if it be of works , then were grace no more grace . it is the cheif scope of the apostle throughout this , and the epistle to the galatians , to prove , that we are not justified by works . the sequel of the proposition is as evident , because faith , and obedience to gospel precepts , are our works . it is man that believes and obeys , and not god , though we do them by his help and assistance , yet they are our acts or works ; so that consequently , we are not justified by them in the sight of god. the papists to elude the force of this argument say . that the minde of the apostle was onely to exclude from justification , works of nature , and not of grace ; works which we our selves do , by our own strength , without the help of grace , and not those works which we do by the aid of grace . but mr. pemble answers well q ; this distinction of works done without grace , and works done by grace , was devised by one that had neither wit nor grace , being a meer trick to elude the force of such scriptures , as do indefinitely exclude all works from our justification , without distinguishing , either of the time when they are done , whether before or after ; o● of the aid and help whereby they are done ; whether by nature , or by grace . others say , that when the apostle denies , that we are justified by works , he means that we are not justified by the works of the law ; but yet by works required in the gospel , such as are faith and faithful actions , we may be justified . to which i answer , ( ) that the apostle speaks indefinitely ; now the rule is , non est distinguendum ubi lex non distinguit : an indefinite proposition is equivalent to a universal . a man is not justified by works , is as much as if he had said , a man is not justified by any works of his own . ( ) the apostle excludes all works from our justification , which do make the reward to be a due debt , rom. . , . now the works required in the gospel ( supposing it to be a conditional covenant ) when they are performed , do make the thing covenanted a due debt , which the promiser is bound to give , no less then works required in the law. ( ) he denies expresly , that abraham was justified by faithful actions , which he performed by the help and assistance of gods spirit , rom . . ( ) they are the same works for the substance , which are commanded in the law and the gospel ; there is no precept enjoyned us in the new testament , which is not also commanded us in the moral law ; though the law doth not expresly command us to believe in christ , yet virtually , and by consequence it doth : the law requires us to believe whatsoever god shall reveal , or propose to us to be believed ; and consequently to believe in christ ▪ when god in his gospel shall reveal him to us . there is no reason therefore to interpret this proposition [ a man is not justified by works ] he is not justified by legal , but by evangelical works , seeing they are for substance one and the same . ( ) there would be no such opposition between justification by works , and justification by faith , as the apostle makes , if we were justified by evangelical works of our own performing . all his disputing about justification would amount but to meer logomachy , or strife of words ; for there was never any man so sottish , as to think , that a sinner can be justified by legal works , unless the law be mitigated , and the rigor thereof be in part remitted . the apostle doth not dispute against justification by works , which we cannot perform ; but by works , which men presume they are able to perform : he excludes not onely perfect works , but all manner of works that are wrought by us . § . . . if the righteousness whereby we are justified , be a perfect righteousness , then we are not justified by our obedience to gospel precepts . but the righteousness , whereby we are justified , is a perfect righteousness , ergo. the sequel is evident , because our obedience to gospel precepts is imperfect and defective , at least in degrees ; we do not believe , love , and obey so perfectly as we ought , the best of us may say with him in the gospel , lord i believe , help thou my unbelief , mark . . and when we have done our utmost , that we are but unprofitable servants , luke . . now this imperfection and defect in our faith , and other vertues being defectus debiti in esse , is sinful and culpable r ; for which cause our saviour oftentimes sharply reproved it , matth. . . & . . & . . & . , &c. and we are oftentimes exhorted to increase our faith , to abound in duties of obedience , and to perfect holiness , luke . . thes. . . cor. , . in this last place the apostle hints , that the imperfection of our holiness ariseth from the filthiness of the flesh and spirit , and consequently it is a defiled , and sinful imperfection . the assumption ( that we are not justified by an imperfect righteousness ) needs not , i suppose , any long proof ; for surely , god will not account that for perfect justice , which is not so indeed ; for as the apostle sayes well , the judgement of god is according to truth , rom. . . it is certain , god will not justifie any man without righteousness ; and it is as certain , that god will not account that to be perfect righteousness , which is imperfect and sinful ; to say , that god doth not account our imperfect holiness to be righteousness judicio justitiae , but onely judicio misericordiae , is a meer shift , which serves but to set the attributes of god at variance between themselves , which in the justification of a sinner do kiss and embrace each other , psal. . . when god judgeth according to mercy , he judgeth according to truth ; his merciful judgement is a just , and a righteous judgement ; the mercy of god is shewn , not in accounting a sinner perfectly righteous , for that righteousness which is imperfect ; but in accounting to him that righteousness , which is not his own , the perfect righteousness of the mediator in this judgement of god , justice and mercy do both meet ; justice , in that he will not justifie a sinner without a perfect righteousness ; mercy , in that he will accept him for such a righteousness , which is neither in him , nor performed by him , but by his surety the lord jesus christ. some of our protestant divines do call inherent holiness , evangelical righteousness , in respect of the principle from whence it flows , a heart purified by faith ; and to distinguish it from that legal righteousness , which reprobates and unbelievers have attained to , being but the fruit of a natural conscience . i am sure it is no protestant doctrine , that inherent sanctification ( which on all hands is acknowledged to be imperfect and defective ) is that evangelical righteousness , whereby we are justified in the sight of god ; which must needs be such a righteousness , as god himself sitting on the throne of his justice can finde no fault with at all , but doth present the person that hath it , just and perfect before gods tribunal . . if the righteousness , whereby we are justified , be the righteousness of god , then we are not justified by our obedience to gospel precepts ; but the righteousness whereby we are justified , is the righteousness of god , ergo. the sequel is clear , because our obedience to gospel precepts , is not that righteousness which the scripture calls the righteousness of god. for though we receive it from god , it being the gift of his grace , yet it is every where called ours ; as our faith , matth. . , . rom. . . hab. . . jam. . . our charity , cor. . , cor. . . philem. v. , . our hope , phil. . . thes. . . our good works , matth. . . revel . . . our patience , luke . . thes. . . revel . . . & . . & . , &c. now the scripture doth not call these inherent graces ours , to exclude the divine assistance in the working of them , as if they proceeded onely from our selves , the strength of nature in us or the towardliness of our own wills : the jews who went about to establish their own righteousness , or justification by their own works , did not deny that these works are the gift of god ; the pharisee expresly acknowledgeth as much , therefore gives thanks unto god for them , luke . s . but they are called ours , because they are subjectively in us , and instrumentally wrought by us ; and in opposition to the righteousness of christ , which is neither in us , nor performed by us ; but is ( as the scripture rightly terms it ) the righteousness of god , not the essential righteousness of god , as osiander supposed , but the righteousness of our mediator , god-man ; which though it be inherent in the humane nature , and performed by it , yet is it truly called the righteousness of god , because it is the righteousness of that person , who is perfect god : and thus the blood by which we are redeemed , is called the blood of god , acts . . or which is all one , the blood of the son of god , john . . the life which was laid down for us , was the life of god , john . . the death by which we are reconciled to god , is the death of his son , rom. . . the obedience by which we are constituted just , rom. . . is the obedience of the same son of god. see gal. . , . christs mediatorial righteousness is called the righteousness of god , to shew the dignity , and perfection of it , it being the righteousness of so great a person , who is not onely man , but god : and that we should not think it to be any thing in us from god , it is sometimes called his blood , rom. . . sometimes his obedience , vers. . by the imputation whereof we are made the righteousness of god in him , as he by the imputation of our sins , was made sin for us * . and thus the godly learned , yea , and some of the popish doctors have expounded the righteousness of god , mentioned in the , , and chapters to the romans , of christ and his righteousness t ; which , says cajetan , is called the righteousness of god , quia est in deo personaliter , sum quia est apud divinum tribunal vera justitia , ad differentiam justitiarum nostrarum , quia apud divinum tribunal sunt velut pannus menstruatus , &c. i. e. because it is personally in god , as also , because at gods tribunal it is accounted righteousness , and to distinguish it from our righteousness , which in the sight of god , is as filthy rags . there is nothing more clear , then that our obedience to evangelical precepts , is not that righteousness of god the scripture mentions ; which is not inherent in us , but imputed to us , being without us in christ , god-man . the assumption , that the righteousness whereby we are justified , is the righteousness of god , is undeniably proved from rom. . . & . . & . . in which last place , the apostle shews , there is such an opposition betwixt gods righteousness , and ours , in the point of justification , that whosoever seeks to be justified by his own righteousness , cannot be justified by the righteousness of god ; and therefore he himself professeth , that in the question of justification he utterly renounceth his own righteousness , desiring to be found in christs righteousness alone , phil. . . this righteousness of christ , which is out of us in him , is properly called evangelical righteousness , because it is the matter , or substance of the whole gospel ; the gospel doth reveal it , and not the law. rom. . . if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , or act of believing , were that evangelical righteousness , by which we are justified , this scripture would be guilty of a gross tautology , the righteousness of god is revealed from faith to faith ; for then the meaning must be , our evangelical righteousness is revealed from evangelical righteousness to evangelical righteousness , which is absurd . § . . . if we are not justified by two righteousnesses , existing 〈◊〉 two distinct subjects , then our obedience to gospel precepts is not that righteousness , whereby we are justified : but we are not justified by two righteousnesses existing in two distinct subjects . ergo. the sequel is manifest , in regard the righteousness of christ is inherent in him , and obedience to gospel precepts , is a righteousness inherent in us . the scripture sundry times declares , that we are justified by christ , and his righteousness , rom. . . & . , . now if we were likewise justified by our obedience to gospel precepts , it would follow , that we are justified by two righteousnesses existing in two distinct subjects . but this is gain-said in the assumption , which will be secured by this proof ; if by christs righteousness alone we are made perfectly just , and righteous in the sight of god , then there is no other righteousness which concurs with his to our justification : for what needs an addition to that which is perfect ? but by christs righteousness alone we are made perfectly just , and righteous in the sight of god ; as these , and many other scriptures do witness , heb. . . & . . col. . . & . , . again , if we are justified partly by christs righteousness , and partly by our own , our faith for justification must relie partly upon christ , and partly upon our selves . paul might have desired to be found in his own righteousness ; but our faith and trust for justification , may not in any part relie upon our selves , jere. . . phil. . . gal. . , , . the adversaries of grace ( as we shewed before ) acknowledge , that it is the safest course to trust and relie upon christ alone , and to fetch the comfort of our justification from his perfect obedience onely . § . . . that which overthrows the main difference , between the law and the gospel , ought not be admitted ; for the confounding of them will open an in-let to innumerable errors ; nay by this means the gospel it self will become a meer cypher . the apostle we see was exceeding careful to keep these doctrines distinct each from other ; and therefore throughout all his writings he still opposeth the law and grace . works and faith , our righteousness and christs righteousness ; instructing us thereby , how needful it is they should be kept a sunder . but the making our obedience to gospel precepts , the righteousness whereby we are justified , overthrows the main difference between the law and the gospel . ergo. for herein ( as bishop downham well ob●●●ves v ) standeth the chief agreement , and difference between the law , and the gospel ; they agree in this , that unto justification , both do require the perfect fulfilling of the law ; but herein they differ , that the law requireth to justification , a righteousness inherent in us , and perfect obedience to be performed in our own persons ; the gospel reveals for our justification the perfect righteousness of an other , even of christ , which is accepted in their behalf , that do believe in him , as if it had been performed in their own persons . now if faith , and new obedience be that evangelical righteousness whereby we are justified , then doth the gospel also propound for our justification , a righteousness inherent in us , and performed by us ; and so consequently there remains no material difference between the law and gospel , especially seeing the same duties are prescribed in both . if any shall say , that the gospel precepts do not require such exact and perfect obedience , as those in the law , their assertion will want a proof ; nay , these and such like scriptures , do prove it to be utterly false , john . . matth. ▪ , . pet. . , . a defect in degrees is a sin against the gospel , as well as against legal precepts . to these i might adde all those arguments , which our divines have used against justification by inherent righteousness ; but this may suffice to shew , that faith and obedience to other gospel precepts , is not that righteousness whereby we are justified in the sight of god. § . . now briefly my sence of this proposition [ we are justified by faith ] is no other , then that which hath been given by all our ancient protestant divines , who take faith herein , objectively , not properly , and explain themselves to this effect . we are justified from all sin and death , by the satisfaction and obedience of jesus christ ; who is the sole object or foundation of our faith , or whose righteousness we receive and apply unto our selves by faith. yet i say it doth not follow , that it was not applied to us by god ; or that god did not impute righteousness to us , before we had faith : we that believe , are justified by the righteousness of christ ; it is no good consequence , ergo we were not justified in the sight of god , before we did believe ; but now that we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speak the truth in love , i shall give the reader a clearer account of my judgement , concerning this matter , in the following chapter . chap. vii . wherein the question about the time of our justification is distinctly stated ; and these two propositions [ a man is justified before faith ] and [ a man is justified by faith ] reconciled . that we may avoid mistakes , i shall briefly declare , ( ) what we do understand by justification ? ( ) what , by being justified in the sight of god ? and ( ) when we are justified in the sight of god ? as touching the first of these , it would be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a needless expence of time , to enter upon a large discourse , concerning the signification of the word , and the difference between justification and sanctification . we all know , that justification in general , is the making of one just and righteous : now there are two ways , whereby a person is made or constituted righteous , viz. by infusion , or by imputation . . by infusion , when the habitual qualities of righteousness are wrought in a person , by any means whatsoever ; and these habits are put forth in a universal and perfect conformity to the rule of righteousness : and thus no man was ever justified since the fall , for as the apostle speaks , rom. . . there is none righteous , no not one ; no man , whether regenerate or unregenerate , is righteous with inherent righteousness , neither his internal habits nor external actions , are exactly commensurate to the rule of righteousness ; the church acknowledgeth , that her righteousnesses ( i. e. her best , compleatest , and exactest righteousness ) were as filthy rags , isa. . . and the apostle accounted his own righteousness but loss and dung , in reference to his justification , phil. . , . a . by imputation , or gracious acceptation ; as when god doth not account or charge a mans sins upon him , but accepts him as just and righteous , deals with him as a righteous person , or as if he had never sinned : this latter is that justification which we are now treating of . god justifies a man , when he accounts and esteems him righteous . § . . the next thing propounded was , what is meant by the sight of god ? this phrase is variously used . ( ) sometimes it relates unto the thoughts or knowledge of god , as heb. . . all things are naked , and manifest in his sight . i. e. god hath a clear and distinct knowledge of all things whatsoever : and thus a man is justified in the sight of god , when god knows and esteems him to be just and righteous . ( ) the sight of god relates more peculiarly to his legal justice ; for although in articulo providentiae , in the doctrine of divine providence , seeing and knowing are all one , as job . . he looketh to the ends of the earth , and seeth under the whole heaven . i. e. he knows and takes notice of all things , both in heaven and earth ; yet in articulo justificationis , in the doctrine of justification , they are constantly distinguished throughout the scripture , and never promiscuously used the one for the other . god is never said , to cover , blot out , or wash away the sins of his people out of his knowledge , but out of his sight , levit. . . psal. . . and rom. . , . psal. . . god sees their sins , for whom his law is not satisfied , nehem. . . * in regard that his truth and justice doth oblige him to take notice of , and punish them for their sins . again , he sees not their sins , for whom he hath received a full compensation ; because it is contrary to justice to enter into judgement against a person , who either by himself , or surety , hath made satisfaction for his offence b . and in this respect god is said , not to see the sins of his people , which yet he knows to be in them ; which doth not detract from his omnisciency , but exceedingly magnifies his justice , and that perfect atonement which christ hath made in their behalf ; so that all , that are cloathed with the innocency , righteousness , and satisfaction of christ , they are justified in the sight of god. i. e. divine justice cannot charge them with any of their sins , nor inflict upon them the least of those punishments which their sins deserve ; but contrariwise he beholds them , as persons perfectly righteous , and accordingly deals with them , as such , who have no sin at all in his sight ▪ ( ) a late divine of singular worth c , hath another construction of this phrase , [ in the sight of god , ] who observes that the word [ sight ] though it be for the form active , yet for the substance of it , it is rather passive ; and therefore it is not attributable to god , as it is to us , but in god it signifies his making of us to see ; and we are said to be justified in his sight , when he makes it , as it were , evident to our sight , that we are justified . but with due respect to that learned man ( whom i highly honor for his worthy labors ) i conceive this phrase must have some other meaning in this debate ; for else , that distinction of justification in foro des , & in foro conscientiae , ( which hath been made use of by all our protestant divines , and whereof there is great need in this present controversie , ) would be but a meer tautology ; for though it be the same justification , wherewith we are iustified in the sight of god , and in the court of conscience ; yet the terms are not equipollent and convertible , but do admit of distinct considerations : though he that is justified in foro conscientiae , is also justified in foro dei ; yet every one that is justified in foro dei , is not justified in foro conscientiae . § . . now according to these several senses which are given of this forementioned phrase , it will be easie to resolve the third query , concerning the time of our justification , when we were justified in the sight of god ? . if we take it in this last construction , i shall grant , that we are not justified in the sight of god , before we believe : we do not know , nor can we plead the benefits and comforts of this blessed priviledge until we do believe ; it is by faith , that the righteousness of god is revealed to us ; and it is by his knowledge ( notitia sui , ) that christ doth justifie us , or inables us to plead , not guilty , to all the indictments and menaces of the law. but . if we refer it to the justice of god , ( which i conceive to be the most proper and genuine use of it ) we were justified in the sight of god , when christ exhibited , and god accepted the full satisfaction in his blood , for all our sins ; that ransome of his set them , for whom he died , free from the curse of the law , cleansed them from all their sins , and presented them holy , blameless , and unreproveable in the sight of god ; so that the eye of divine justice cannot behold in them the least spot of sin . this perfect cleansing , is the sole and immediate effect of the death of christ , in regard that no other cause concurs therewith , in producing of it . . if we refer it to the knowledge of god , we were justified in his sight , when he willed or determined in himself , not to impute to us our sins , or to inflict those punishments upon us , which our sins deserve ; but contrariwise to deal with us as righteous persons , having given us the righteousness of his own son. god doth certainly know whatsoever he wills : now god having from all eternity , absolutely and immutably willed the righteousness of his son to all his elect ; he saw , or knew them to be righteous in his righteousness , even when he willed it . § . . for the clearer understanding of the point in question , i shall give in my judgement concerning it , as distinctly as i can , in three propositions . proposition the first shall be this , that justification is taken variously in the scripture d , but more especially , pro volitione divina , & pro re volita , ( as the schools do speak . ) ( ) for the will of god , not to punish , or impute sin unto his people ; and ( ) for the effect of gods will , to wit , his not punishing , or his setting of them free from the curse of the law. that justification is put for the effect of gods will , or the thing willed by that internal act , to wit , our discharge from the law , and deliverance from punishment , i suppose there is none will question ; the onely scruple that can arise , is , whether the will of god , not to punish , or charge sin upon a person , is , or may be called justification ? i confess , to the end that i might not offend the weak e , i have been sparing of calling this immanent act of god , by the name of justification , and the rather , because some gross mistakes have sought for shelter under the wings of this expression . as ( ) that absurd conceit , that christ came not to satisfie the justice , but onely to manifest the love of god ; which yet hath not the least countenance from our doctrine , seeing that notwithstanding the will of god , not to punish his elect , we say , that the law must needs be satisfied for their sins , no less then for the sins of others . and ( ) their notion , who upon this ground have asserted the eternal being of the creature , whereunto they were driven , because they could not answer that consequence , justificatus est . ergo est ; which holds not in terminis diminuent ibus , whether à priori , as electus est . ergo est ; or à posteriori , mortuus est . ergo est. yet i must profess , that i look upon dr. twisse f his judgement in this point , as most accurate , who placeth the very essence and quiddity of justification in the will of god not to punish . mr. kendal g , though he makes justification to be a declared sentence , or transient act of god , yet he grants , that gods will or decree to remit our sins , carries in it a remission of them tan● amount ; for who shall charge them on us , if god decree to remit them ? and again , this decree hath so much in it that looks so well , like unto justification , that is may be called so without blasphemy . but i see no inconvenience at all , but rather very much reason to adhere unto the doctors definition , that justification is the will of god not to punish . . because the definition which the holy ghost gives us of justification , is most properly applied to this act of god. it is a certain rule , definitum est , cui convenit definitio ; that is justification , whereunto the definition of justification doth agree : the definition which the psalmist , and from him the apostle gives of justification , is gods non-imputing of sin , and his imputing of righteousness unto a person , psal. . , . rom. . , . now when god willeth not to punish a person , he doth not impute sin to him . the original words ( both in the old and new testament ) whereby imputation is signified , do make it more clear ; for both of them do signifie an act of the minde or will : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which is used by the psalmist ) is properly , to think , repute , esteem , or account h , and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the same signification i , it is usually applied to accountants , who when they have cast up many sums , do set down at the foot , what they do amount unto : so when a man hath accounted with himself the loss and benefit , conveniencies , and inconveniencies that may accrue unto him , the result and issue of his deliberation , is significantly expressed by this word , it notes a stedfast purpose and resolution , quae quasi rationibus subductis & explicatis conclusa est , it is opposed unto a doubtful and uncertain opinion . it notes either the purpose , or determination of one alone , or the consent and agreement of two between themselves , whereof camerarius k gives us an instance out of zenophon . this word is fitly used to signifie this immanent act of god ; for though he doth not purpose and resolve , in that manner as men do , by comparing things together ; or by reasoning and concluding one thing out of another , yet are his purposes much more firm and immutable , mal. . . jam. . . numb . . . the lord therefore did non-impute sin to his people , when he purposed in himself , not to deal with them according to their sins , when the father and the son agreed , upon that sure and everlasting covenant , that his elect should not bear the punishment , which their sins would deserve . the remonstrants l do acknowledge , that non-imputation , or remission of sin , is an immanent act in god , quam deus in sua ipsius mente efficit . we are commanded to forgive one another , as god hath forgiven us ; now we know that our forgiveness is principally an act of the heart , as when a man purposeth in himself , not to take revenge , he doth then forgive . but of this , we shall have occasion to speak more largely in our answer to mr. woodbridges first argument . . that which doth secure men from wrath , and whereby they are discharged and acquitted from their sins , is justification ; but by this immanent act of god , all the elect are discharged and acquitted from their sins , and secured from wrath and destruction , ergo. the assumption onely will need to be proved , which is abundantly confirmed ( ) by those places which make mention of gods unspeakable grace and love towards them , from everlasting : for what is the love of god , but his velle dare bonum ; his fixed and immutable will to bestow upon them the greatest good that they are capable of ? now , when god set his love upon them , he said unto them , live ? ezek. . . this will of god did secure them from death and destruction ; it was a real discharge from condemnation , but ( ) more plainly from the words of the apostle , rom. . . who shall lay any thing to the charge of gods elect. the proposition is either a universal negative , no elect person can be justly charged with sin ; or a universal affirmative , all elect persons are free from the charge of sin . which way soever we take , it is evident , that the proposition is universal . now if this priviledge did belong onely to elect believers ( as some m would limit the text ) the proposition were false ; for though all true believers are elect persons , yet all the elect are not believers : it is as if one should say , omne animal is rationale , and to excuse it , say , that by omne animal , he meant omnis homo ; and to prove the expression legitimate , should alledge that homo is often called animal , which is true , but very impertinent to prove , that omne animal may be put for omnis homo . § . . all that i have yet seen alledged against this member of the distinction , that gods will not to punish , is not justification , is of little moment . it is objected , . that hereby justification and election are objection confounded . i answer , that it follows not , they may be both of them immanent , eternal acts , and yet not confounded : for election and reprobation are eternal , immanent acts , yet they are not confounded . indeed , all different immanent acts , are but one simple act in god , in whose decrees there is no priority or posteriority ; seeing ( as hilary * speaks ) omnia penès deum aequabili aeternitatis infinitate consistunt . yet in our consideration they receive sufficient distinction from their various objects , and our various applicat●on of them : and thus election and justification are distinguished . election includes both the end , which is the glory of gods grace , and all the means from the beginning to the ending conducing thereunto . his will not to punish , includes precisely , and formally , onely some part of the means . . it is objected , that justification imports ● change of the objection persons state , to wit , ab injusto ad justum , which cannot be attributed to the simple and unchangeable decrees of god. i answer , that if justification be taken for the thing willed , viz. the delivery of a sinner from the curse of the law , then there is a great change made thereby ; he that was a childe of wrath by nature , hath peace and reconciliation with god. but if we take it for the will of god , not to punish , then we say , justification doth not suppose any such change ; as if god had first a will to punish his elect , but afterwards he altered his will , to a will , not to punish them . the change therefore of a persons state ab injusto ad justum ariseth from the law ; and the consideration of man in reference thereunto ; by whose sentence the transgressor is unjust ; but being considered at the tribunal of grace , and cloathed with the righteousness of christ , he is just and righteous ; which is not properly a different state before god , but a different consideration of one and the same person . god may be said at the same time to look upon a person , both as sinful , and as righteous ; as sinful , in reference to his state by nature , and as righteous , in reference to his state by grace : now this change being but imputed , not inherent , it supposeth not the being of the creature , much less any inherent difference in the state of the creature ; no more then electing love , makes any inherent present change : though the state of the loved , and hated , are different in the minde of god , yet not in the persons themselves , till the different effects of love and hatred are put forth . objection . others have objected , that hereby we make void the death of christ ; for if justification be an immanent act in god , it is antecedent , not onely to faith , but to the merits of christ ; which is contrary to many scriptures , that do ascribe our justification unto his blood , as the meritorious cause . to which i answer , that although gods will not to punish , be antecedent to the death of christ ; yet for all , we may be said to be justified in him , because the whole effect of that will , is by , and for the sake of christ. as , though electing love precede the consideration of christ , john . . yet are we said to be chosen in him , eph. . . because all the effects of that love , are given by , and through , and for him : gods non-punishing of us , is the fruit of his death , yet his will , not to punish , is antecedent thereunto . objection . others say , we may as well call his will to create , creation ; and his will to call , calling ; and to glorifie , glorification ; as his will to justifie , justification . we answer . that there is not the same reason for creating , calling , and glorifying ; all which do import an inherent change in the person created , called , glorified ; which forgiveness doth not , it being perfect and compleat in the minde of god. § . . these things being weighed in the ballances of an equal judgment , i suppose the phrase would not sound so harsh , as it doth to many ; however , were the thing it self granted , that there was in god from everlasting , an absolute fixed and immutable will , never to deal with his people according to their sins , but to deal with them as righteous persons ; this controversie were ended . for ( ) gods non-imputation of sin , to his elect , is not purely negative ; as the non-imputation of sin unto a stone , or other creatures , which are not capable of sinning ; but privative , being the non-imputation of sin , realiter futuri in esse , as the imputation of righteousness , is , justitiae realiter futurae in existentiâ : the difference between these , is as great , as between a mans will , not to require that debt , that shall , or is about to be contracted , and his will not to require any thing of one , that never did , nor will ow him any thing . ( ) this non-imputation of sin , is actual , though the sin , not to be imputed , be not in actual being ; in like manner , the imputation of righteousness , is actual , though the righteousness to be imputed , is not actual : man whose thoughts arise de novo , doth non-impute , usually , after the commission of a fault ; but for god ( who is without any shadow of change and turning ) so to do , is absolutely impossible ; for as much as there cannot arise any new will , or new thought in the heart of god n , ( ) this act of justifying is compleat in it self , for god by his eternal and unchangeable will , not imputing sin to his elect , none can impute it ; and he in like manner imputing righteousness , none can hinder it . neither doth this render the death of christ useless , which is necessary by the ordinance of god , as a meritorious cause of all the effects of this justification ; even as the eternal love of god , is compleat in it self , but yet is christ the meritorious cause of all the effects of it , eph. . , . and therefore we say . § . . . that if justification be taken ( as most commonly it proposition is ) not for the will of god , but for the thing willed by this immanent act of his , to wit , our discharge from the law , and deliverance from punishment ; so it hath for its adequate cause and principle , the death and satisfaction of jesus christ. though there be no cause of the former out of god himself o ( for the merits of christ do not move god , to will , not to punish , or impute sin unto us ) yet is christ the meritorious cause of the latter . it is from the vertue of his sacrifice , that the obligation of the law is made void , and the punishments therein threatned , do not fall upon us . by his death he obtained in behalf of all the elect , not a remote , possible , or conditional reconciliation , but an actual , absolute , and immediate reconciliation , as shall be proved anon p . and in this respect , all that were given unto christ by the father , may be said to be justified at his death , not onely virtually , but formally ; for the discharge of a debt , is formally the discharge of the debtor . their discharge from the law was not to be sub termino , or in diem , but present and immediate , it being impossible that a debt should be discharged , and due at the same time . we acknowledge , that the effects of this discharge from the law , may be said to be sub termino , or in diem : as for instance , from that full satisfaction and perfect righteousness , which christ hath performed , there arise these two things . one is , the non-execution of the desert of sin ( which we continually commit ) upon us : that whereas the reprobate sin and upon their sin , the curse , with all the evils included in it , is upon them : the elect likewise sinning , yet for christs sake , the curse , or evil of suffering , is not inflicted upon them ; which non-punishing quoad effectum , is forgiving , and not imputing sin : and in this sense , god is frequently said to forgive , when he doth not inflict punishment ; and in this sense also , he is said often to forgive . the other is , the imputation of righteousness , in the effects of it , whereby the effects of a true and perfect righteousness come upon the people of god ; to wit , all good things , both for this life , and that which is to come ; yea , those things which seem to be evil , and hurtful ( as their falls and afflictions , ) are ordered by the over-ruling hand of a wise and powerful providence , to work together for good unto them . these effects are immediate , in respect of causality , though not of time ; for though god doth not presently bestow them , but as he sees fit , both for his own glory , and for their good ; yet do they immediately slow from the merit of christ , in regard there is no other meritorious cause , that intervenes and concurs therewith , in procuring of them . notwithstanding we say , that our discharge from the law must needs be immediate , and present , with the price or satisfaction that was paid for it , in regard , that it implies a contradiction , a debt should be paid , and discharged , and yet justly chargable . but of this we shall have occasion to speak more hereafter . § . . . justification is taken for the declared sentence of absolution proposition and forgiveness : and thus god is said to justifie men , when he reveals , and makes known to them his grace and kindness within himself . and in this sense do most of our divines take justification , defining it , the declared sence of absolution ▪ and not improperly : for in scripture phrase , ( as was noted before * ) things are then said to be , when they are declared , and manifested q ; the declaring of things , is expressed in such wise , as if it made them to be ; whereof many instances might be given ; a very plain one there is , gen. . . pharaohs cheif butler , speaking of josephs interpretation , me ( says he ) he restored , and him , i. e. the baker , he hanged ; whereas he did but declare these successes unto them . so god is said to justifie his people , when he manifests and reveals to them : that mercy and forgiveness , which before was hidden in his own heart , to wit , that he doth not impute their sins , but contrariwise , doth impute righteousness unto them . now the lord at sundry times , and divers ways hath , and doth declare , and manifest this precious grace unto his people ; ( ) more generally , towards all his elect ; and ( ) more particularly , to individuals , or numerical persons . the former is done , ( ) in the word of god ; and ( ) in his works and actions . § . . first , god hath declared his immutable will , not to impute sin to his people , in his word : the gospel , or new covevant ( being an absolute promise , as we shall shew anon , ) may be fitly termed a declarative sentence of absolution unto all the elect , to whom alone it doth belong ; the publication of the new covenant is their justification . for which cause maccovius r makes justification to commence from the first promise , which was pronounced before the curse : so that if adam had not been a publick person , including both the elect and reprobate , there had been no curse at all pronounced , save onely upon the serpent , or satan ; in reference to this promise it was , that the apostle saith , the grace of god , tim. . . and eternal life , tit. . . was given to us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which doth not signifie eternity , ( as our translators carry it ) but the beginning of time ; it is of the same latitude with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thes. . . some learned men s have observed , that the phrase is most properly rendered ante tempora secularia , i. e. ante multa secula , vel sub initio seculorum , to wit , in that famous promise of the womans seed , gen. . . now what was that grace , and life , which was given us in the beginning of times , but the grace of free justification , whereby we are made to stand just and righteous in the sight of god ? this grace was revealed more clearly and distinctly in after ages , it shined brighter and brighter , till the day spring from on high did visit us * . whose coming made it perfect day , in comparison whereof former times were obscure darkness , joh. . . eph. . . cor. . , &c. and therefore grace and life is peculiarly ascribed to the times of the new testament , or the clear exhibition of the new covenant at the coming of jesus christ , tim. . . and the gospel is said to cleanse and sanctifie men ( i. e. to justifie them , or to purge them from an evil conscience ) john . . & . . § . . secondly , god hath declared his gracious sentence of non-imputing sin , and imputing righteousness unto his people in his works and actions , both towards christ , and towards themselves : in his actions , or dealing with jesus christ , two ways . ( ) in charging or transacting all their sins and iniquities upon him , isai. . . cor. . . pet. . . the lord thereby declared his will and purpose , not to charge sin upon them , for whom christ interposed himself a surety : his imputing of our sins to christ , was formally the non-imputing of them to us ; gods accounting of them unto him , was a discounting of them unto us ; for they could not be accounted , or charged upon both , without a manifest contradiction in the thing it self , and in the justice of god ; as it is , that a debt should be wholly accounted to , and discharged by the surety , and yet the same debt afterward be justly accounted to , and charged upon him that first contracted it . i confess , a debt may be charged both upon the principal and surety , before it be discharged , though afterwards to neither : but the case was not so , between christ and us ; god did not take his elect , and christ joyntly to make satisfaction ; or him , upon our failing ; or us , upon his ; but transacted the whole debt upon him alone . now , i say , the lord laying our iniquities , in such a manner upon christ , singly , absolutely , and irrevocably , he plainly declared thereby , that it was his will , never to lay them to our charge . ( ) in that publick discharge or acquittance , which he gave unto christ at his resurrection ; the lord by raising him from the dead , and ( as it were ) setting him free out of prison , openly declared , that he had received full satisfaction , for all those sins which christ as a surety had taken upon him , viz. for all the sins of all the elect. and for this reason ( as an eminent divine observes t ) the lord sent an angel to remove the stone from the mouth of the sepulcher , not to supply any want of power in christ , who could himself have rouled it away with one of his fingers ; but as a judge , when the law is satisfied , sendeth an officer to set open the prison unto him , who hath made that satisfaction : so the father , to testifie , that his justice was fully satisfied , with the price which his son had paid , sent an officer of heaven to open the prison doors , and to set him free . christs resurrection was a solemn judicial act , whereby god the supream judge justified both him and us v , ( ) him , from all those sins which he had undertaken , whereunto our divines do apply these following scriptures . isai. . , . tim. . . acts . . heb. . . ( ) us , from our own sins . the resurrection of christ , was ( as mr. parker says well ) an actual justification , of all them , for whom he became a surety ; for ( ) he was not justified from any sins of his own , being in himself just and innocent , but from those sins which were charged upon him in his death , which ( saith the prophet ) were the iniquities of us all , isa. . . if a debt be discharged , it cannot without manifest injustice be charged again ; the discharge of the surety , is the discharge of the principal . god by acquitting christ from the guilt of our sins , did also fully acquit us from the same . ( ) christ in his death and resurrection was a common person ; as in his death he was condemned for our sins , so in his resurrection he was justified from our sins : all the elect were justified in his justification ; there is the same reason for their justification in christ , as there is for the condemnation of mankinde in adam . therefore ( sayes the apostle , rom. . . ) us by the offence of one , judgement came upon all men to condemnation ; even so ( or in like manner ) by the righteousness of one ( man , christ ) the free-gift came upon all men , ( viz. all in christ ) unto justification of life . § . . besides the general declaration of forgiveness , unto all the elect , this gracious sentence , is also declared to particular persons . . externally , in foro ecclesiae , by the sacrament of baptism , the minister of christ , standing in his stead * , by dipping or pouring water upon a person , doth in his name , or by his authority , declare and publish the washing away of his sins by the blood of christ : the principal thing which baptism holds forth , is our justification ; it was ordained for the remission of sins , luke . . and acts . . not to obtain , or procure this benefit ex opere operato , but to declare , and obsignate unto men , their interest therein . in rom. . , , . we are said to be buried with christ in baptism , and to be implanted thereby into the similitude of his death and resurrection . the meaning is , that our communion in the benefits of both , is hereby ratified and confirmed to us . upon this ground , i conceive it was , that in the old liturgy , persons baptised , are said , to be regenerated , or born again y , i. e. translated into a new state , viz. from the old adam , into the new adam ; from the power of darkness , to the kingdom of jesus christ , col. . . which baptism doth not effect , but declare and seal ; it having no other cause , but the grace of god , and the merits of christ , tit. . . pet. . . john . . the late assembly in their directory say as much , viz. that baptism is a seal of the covenant of grace , of our ingrafting into christ , of our union with him , of our remission of sins , &c. it is strange to me , that they who say baptism is a seal of our justification , and hold that infants ( who have not faith ) ought to be baptised , should deny , that justification precedes faith. now though this declarative sentence be but ministerial , and meerly of order ( like the power of loosing , john . , applied to hypocrites ) to the greatest part of them that are baptised , whether they be infants , or adulti ; yet to all the elect ( to whom the effects of the covenant and seals , do onely really belong z ) it is real and absolute . it is no other then the sentence of god himself , declaring his non-imputation of sin unto them , and their deliverance from death by jesus christ a . § . . . internally , in foro conscientiae , at their effectual vocation , when the lord by the preaching of the gospel , doth powerfully perswade their hearts to believe in christ ; for the elect themselves , before faith , have no knowledge or comfort , either of gods gracious volitions towards them , or of christs undertakings and purchases in their behalf : in which respect , they are said to be without christ , and without god in the world , eph. . . and gal. . . they are compared to an heir under age , who differs nothing from a servant , though he be the lord of all : by faith we come to see that everlasting love , wherewith we were loved ; and that plenteous redemption which christ hath wrought for us ; for which cause , faith is called the evidence of things not seen , heb. . . and god is said thereby to reveal his righteousness from heaven to us , rom. . . and to reveal his son in us , gal. . . now in this sence men are said to be justified by the act of faith , in regard faith is the medium or instrument , whereby the sentence of forgiveness is terminated in their consciences ; which is daily made more plain , and legible , by the operation of the spirit b , sealing , and witnessing unto them their peace and reconciliation with god * . whereas unbelievers look on god as their enemy , and consequently all their life time are held in bondage through the fear of wrath . a true believer hath peace , liberty , and boldness towards god ; he looks upon all the promises , as his own inheritance ; interprets the providences of god ( even those which reason would construe in another sence ) to be fruits of love , and not of wrath. § . . now because this declarative sentence , by faith is like the name written in the white stone , revel . . . which no man knoweth , saving he that hath it : many whom the lord doth justifie , are accounted by the world to be but hypocrites ; others again are justified of men , who are not justified in the sight of god * ; the lord therefore hath another way of justifying his people , to wit , in foro mundi , when he shall publickly , and in the hearing of the whole world , pronounce that gracious sentence , come ye blessed of my father , &c. matth. . . whereunto some have referred those words of the apostle , acts . . repent , and be converted , that your sins may be blotted out , when the times of refreshing shall come , from the presence of the lord. but who so pleaseth to consult with erasmus , beza , and ludovicus de dieu upon the place , shall finde there is a great mistake in our english translators , and that no such thing was intended there by the holy ghost : i grant , that the sins of the elect may be said to be then blotted out , not that the remission of their sins shall be put off , or is not compleat , till the last day , and till they have performed all the conditions required of them , but because this gracious sentence shall be then publickly declared c , and shall bring forth its eternal effect of life and glory : and in this sence , i conceive , those scriptures may be understood , which speak of our justification , as a future thing , as rom. . . & . , &c. § . . now though we have ascribed justification unto several times or periods , yet do we not make many justifications : declared justification ( whether it be in foro ecclesiae , in foro conscientiae , or in foro mundi ) is not another , from that in the minde of god , but the same variously revealed ; as an acquittance in the heart of the creditor , and in a paper ; a pardon in the heart of a prince , and inrolled ; is one and the same ; this manifested , and the other secret ; and though there are never so many copies written forth in several hands , they do not make many acquittances , or many pardons , being but the transcripts of one original : so though god doth at sundry times , and in divers manners declare his well-pleasedness towards his people ; yet is their justification but one and the same , which is perfect and compleat at once , being his fixed , and immutable will , not to deal with them according to their sins , but as just and righteous persons . by that which hath been said , it doth appear in what sence we assert , the justification of gods elect , before they believe : now what little weight there is in those objections , which are commonly brought against this assertion , will be more manifest when we have examined mr. woodbridges treatise . whos 's first quarrel against us , is , for that , ( as he conceives ) we give too little unto faith , p. . but as it is no disparagement to the blood of christ , that it doth not move , and incline god to love us , or to will not to punish us ; so it is no disparagement to faith , to say , that it doth not concur with the blood of christ in obtaining our justification ; but that by apprehending the gospel , it reveals and evidenceth to us that justification which we have in christ , the proof whereof , is the task of the next chapter ; wherein i doubt not , but i shall be able , through the help of god , to put by , all those wretched consequences which mr. w. hath endeavored to father upon this position , that faith serves to evidence to us our justification . chap. viii . wherein mr. woodbridges exceptions against our saying , [ that faith , or the act of believing , doth justifie no otherwise , then as it reveals , and evidenceth our justification ] are answered . the first charge which he brings against this gloss ( as he calls it , ) is , that it is guilty of a contradiction to the holy ghost . it is well known ( sayes he ) that the apostle in his epistles to the romans and galatians , sets himself on purpose to assert the doctrine of justification by faith , in opposition to works . the question between him and the jews , was not , whether we are declared , to be justified by faith or works ; but , whether we are justified by faith or works , in the sight of god , or before god : and he concludes , that it is by faith , and not by works , &c. though all this be granted , yet it proves no contradiction to the holy ghost , in our assertion : we acknowledge that the question between the apostle , and the jews , was not about the declaring of our justification ; nor about the time when we are justified ; no , nor about the condition , upon which we are justified ; but concerning the matter of our justification , or the righteousness , whereby we are justified ; or by which we are accounted righteous . now the result of his dispute is , that we are justified by faith , and not by works ; but then the question will be , how faith is to be taken , whether sensu proprio , or metonymico ; whether we are to understand it of the act , or of the object of faith ? we have shewed before a , that the apostle in his disputes about justification in these fore-mentioned epistles , where he opposeth faith to works , he takes faith in a tropical sense for the object , and not the act of faith ; for else there had been no ground for him to make any opposition at all , between faith and works ; and in affirming , that we are justified by faith , he had contradicted himself in saying , that we are not justified by works ; seeing faith , or the act of believing , is a work of ours , no less then love . and therefore , it is evident , that the apostle , when he concludes , that we are justified by faith , and not by works , understands by faith , the object thereof , to wit , righteousness imputed , and not inherent b ; which , by way of distinction and opposition to the other , he calls the righteousness of god , because it is out of us , in christ , god-man . the reason why the apostle calls the object by the name of the act , christs righteousness by the name of faith , ( besides the elegancy of the trope ) is because faith ascribes all unto christ , it being an act of self-dereliction , a kinde of holy despair , a denying and renouncing of all fitness , and worthiness in our selves ; a going unto christ , looking towards him , and a roulling of our selves upon his alsufficiency c : so that in the apostles sense , we deny not , that faith justifieth in the sight of god ; faith ( i say ) taken objectively , to wit , for christ and his righteousness ; it is for his merits and satisfaction alone , that we are accounted just and righteous , at gods tribunal . but if faith be taken properly for the act of believing , we say indeed , that it onely evidenceth that justification which we have in christ. nor is this any contradiction to the holy ghost , who ascribes our justification in the sight of god , to chr●st alone . § . . next he calls it , a most unsound assertion , that faith doth evidence our justification before faith. is the apostles definition of faith , heb. . . faith is the evidence of things not seen ; an unsound assertion ? though some do ascribe more to faith , then an act of evidencing , yet i never met with any one before , that did totally deny this use thereof . all the knowledge that we have of our justification , is onely by faith , seeing it cannot be discerned by sence or reason ; either we have no evidence of our justification , and consequently do live without hope ; or , if we have , it is faith that doth evidence it to our souls . now let our justification be when it will , if faith doth evidence it , it will follow , that our justification was before that evidencing act of faith ; for actu● pendet ab objecto , the object is before the act. but i will not anticipate mr. woodbridges reasons . § . . if ( sayes he ) faith doth evidence our justification ; it is either improperly , as an effect doth argue the cause , as laughing and crying , may he said to evidence reason in a childe , &c. or else properly ; and thus either immediately and axiomatically or remotely and syllogistically . ( ) faith doth not evidence justification improperly , as the effect doth argue the cause . i shall readily grant him , that faith doth not justifie evidentially , as a mark , sign , or token , but as a knowledge , and adherence unto christ , our justifier ; as that organ , or instrument , whereby we look not upon our faith , but upon christ our righteousness ; and by the same faith do cleave unto him . they that make faith a condition of our justification , use it but as a sign , or as an argument affected to prove , that a person is justified ; seeing , that where one is , the other is also ; where there is faith , there is justification ; and for this cause innumerable other signs , and marks , are brought in to evidence this sign ; which are more obscure and difficult to be known , then faith it self , nay , which cannot be known to be effects of blessedness , but by faith ; whereby poor souls , either walk in darkness , live in a doubting , and uncertain condition all their days ; or else compass themselves about with sparks of their own kindling , and walk in the light of their own fire ; fetching their comfort , from faith , and not by faith , from christ. though i might fairly pass by this branch of his dilemma , it being none of my tenent , and favored more by his own , then my opinion ; yet i shall briefly give my fence of his reasons , that faith doth not evidence justification as a sign . § . . his first reason is , because then justification by faith , would not necessarily be so much as justification in our consciences : a christian may have faith , and yet not have the evidence , that he himself is justified : many christians have that in them , which would prove them justified , whiles yet their consciences do accuse and condemn them . to which i answer , . that mr. w. may be pleased to consider , how well this agrees with that passage of his , pag. . where he alledgeth the words of the apostle , john . . to prove , that if our hearts do condemn us , god doth much more condemn us . . i should grant him , that if faith did evidence our justification , onely as a sign , or some remote effect thereof , like other works of sanctification , it would be but a dark and unsatisfying evidence . . whereas he sayes , that doubting christians have something in them , that would prove them justified ; either it is something that precedes faith , or something that follows faith , or else faith it self . first , nothing that precedes faith , doth prove a man justified ; secondly , nothing that follows faith , is so apt to prove it , as faith it self , because it is the first d of all inherent graces ; it is by faith , that we know our love , patience , &c. to be fruits unto god ; whereas some make doubting to be a sign of faith , they may as well make darkness a sign of light , it being in its own nature contrary thereunto ; and therefore it must be proved by faith it self . . though a true christian may have a doubting , accusing conscience ( as doubtless there is flesh and corruption in their consciences , as well as in their other faculties ; and there is no sin , whereunto we have more , and stronger temptations , then to unbelief ; ) yet wheresoever there is faith , there is some evidence of this grace ; as in the least spark of fire there is light , though not so much as in a flame : and the least twinkling star gives us some light , though not enough to dispel the darkness , or to make it day : there are several degrees of faith , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a strong faith , and a weak faith. now the least degree of faith , carries some light , and evidence therewith ; and according to the measure of faith , is the evidence , and perswasion of our justification . § . . secondly , he urgeth , if faith did evidence justification , as an effect of it , then we might as truly be said to be faithed by our justification , as to be justified by our faith. i see no absurdity at all , to say , that faith is from justification causally , and justification by faith evidentially : that grace which justifies us , is the cause and fountain of all good things whatsoever , both of spiritual and temporal blessings , and more especially of faith , pet. . . phil. . . yet doth it not follow , that [ we must invert the order of the gospel , and instead of saying , believe , and thou shalt be justified ; we must say hence forward , thou art justified , therefore believe . ] ( ) because it is not the priviledge of all men , to whom we preach , but onely of the elect of god : and ( ) because we know not , who are justified , no more then who are elected ; though faith be an effect , or sign of election , yet it doth not follow , that we must say to any , thou art elected , therefore believe . ( ) when the cause is not notior effectu , we must ascend from the effect to the cause , as in the present case . § . . thirdly , he loads it with this seeming absurdity , that then it will unavoidably follow , that we are justified by works , as well as by faith ; for works are an effect of justification , as well as faith. ( ) it follows unavoidably from his own opinion : for if faith be taken in a proper sence , for the act of believing , it follows , that we are justified by a work of our own ; or , if faith be the condition of justification , it will follow likewise , that we are no more justified by faith , then by other works , as repentance , charity , &c. which mr. w. and others of his strain * , do make the conditions of their supposed justification ; so that he is like to father the childe , which he hath sought to lay at our doors . ( ) it is not denied , that works do declare , and evidence our justification ; where the apostle denies our justification to be by works , he speaks of our real and formal justification in the sight of god , which he affirms , is by faith , scil . objectively taken , and not of the declaring or evidencing of our justification ; which saint james in his epistle attributes to works , in reference to men ; and other scriptures to faith , in reference to the conscience of the person justified , romans . . galatians . . ( ) though works be the effect of justification as well as faith , yet it will no follow , that works do evidence our justificationas well as faith doth . ( ) because every effect is not apt to evidence its cause ; especially when the same effect may proceed from severall causes ; as smoak is not so certaine an evidence of fire as light and heat is ; because steems and mists are so like to smoak ; so works do not evidence our justification so clearly and certainly 〈◊〉 faith doth , because works may proceed from principles of natural ingenuity and morality , &c. as those heathens have performed . ( ) because every effect doth not evidence to every faculty a like , but this to one , and that to another ; as for instance , forme , or physiognomy doth evidence a man to sence , but yet reason requires another manner of evidence ; so conscience requires a better evidence of our justification then works can give : work● do evidence it in the judgement of charity , and before men ; but they do not evidence it in the judgement of infallibility , or with that clearnesse and demonstrative certainty which the conscience requires ; conscience will need a better evidence then works can give . paul could plead his works before men , cor. . . which yet he never mentions in the pleas of his conscience towards god , and that which conscience dares not plead before god , can bee no good evidence unto conscience . § . . the other horn of his dilemma will be frayd as easily as the former . faith ( saith he ) doth not evidence justification properly ; for then it must doe it either immediately , and axiomatically , as it is an assent to this proposition , [ i am justified ] or else remotely and syllogistically , by drawing a particular conclusion of our own justification , out of generall propositions . but faith doth not evidence our justification axiomatically , &c. for ( ) there is no such thing written , the scripture doth no where say , thou paul , thou peter , or thou thomas art justified ; ergo , justification cannot be evidenced by faith immediately . mr. w. here mistakes the nature of true justifying faith , who ( it seems ) conceives it to be a bare intellectuall assent to the truth of a proposition ; ( such as devils and reprobates may attaine unto ) contrary to all orthodox divines , who doe place faith more in the will then in the understanding . justifying faith essentially include . . an assent of the understanding to the truth of the scriptures , revealing the sole-sufficiency of christ for the reconciliation of sinners , and the non-imputation of sin ; as also the will and command of god , that all men should beleeve in him alone for life and salvation . , a fiduciall adherence and reliance of the will upon the same christ , the understanding being made effectually to assent and subscribe to the fore-mentioned propositions , sub ratione veri , the will is also powerfully drawne to accept , imbrace , and adhere unto christ sub natione boni . our divines f doe include both these acts in the definition of faith making it to be fiducialis assensus , or assensus cum gustu : such an assent unto the truths of the gospell , as that withall , the soule tastes an ineffable sweetnesse in the same ; and thereupon ●esteth , and relieth upon christ for all the benefits of his death . they make the principall act of faith to be the reliance of the heart or wil upon jesus christ , and therefore they determine , that the object of justifying faith is not a proposition or axiom , but christ , & the mercy of god in christ g on whom , whosoever rests and roules himselfe , upon the call of the gospel , hath a certain evidence of his interest in christ , and in all the treasures of righteousnesse and remission that are in him ; according to the degree of his affiance , or his taste of sweetnesse in christ , is his evidence or assurance of his owne interest and propriety in him ; there is no sense that doth apprehend its object with more certainty then that of tasting ; as he that tastes hony , knows both the sweetnesse thereof , and that he himselfe injoyes it ; so he that tastes the sweetnesse of the gospell promises , and of that precious grace which is therein revealed , knows his interest and propriety therein . it is observed of jonathan , sam. . . when he tasted a little hony , his eyes were inlightned ; and the psalmist exhorts us to taste and see how good the lord is . the soule that tastes , i. e. beleeves the gospell , and the goodnesse of god therein revealed to sinners , sees and knowes his interest therein ; for all manner of sweetnesse , is a consequent and effect of some propriety which we have in that good thing that causeth it , unto which , the nearer our interest is , the greater is the sweetnesse which we find in it : the soul cannot taste any reall sweetnesse in christ , and the gospel , but must needs have some evidence of his interest , propriety , and title to him . now because ( as dr. ames observes ) by this act of faith , wherewith we rest and rely upon christ , proposed to us in the gospell , we doe immediately attaine to the assurance of this truth [ that my sins in particular are pardoned by jesus christ , ] therefore some have seemed to speake as if this proposition , [ i am justified , my sins are forgiven me ] were the proper object of justifying faith. i shall not stand to defend this expression , though the doctor doth highly approve of it h ; nor will i quarrell with mr. w. about his expression , though i conceive his terme , axiomatical is somewhat too narrow ; for faith may be said to evidence our justification immediately , though it doth it not . axiomatically , but organically , to wit , as it is the organ or instrument whereby we doe apprehend and adhere unto christ , by whom we are justified in the sight of god ; the latter term is more adequate to the nature of faith , which is not only the assent of the mind , but the adhesion of the will to the object beleeved . but i shall yeeld him his term , and do say , that faith may be said to evidence our justification axiomatically , yet not by assenting to that which is not revealed ; but by assenting to , and withall , tasting and relishing , those indefinite and general propositions , invitations , and promises , that are held forth to us in the gospell , which by a secret and inscrutable worke of the holy spirit , are applyed and made particular to the soule of a true beleever i , for otherwise he could never taste any sweetnesse in them . so that mr. woodbridges exclamation against a carnall , presumptuous , and soule-damning faith , is altogether impertinent , seeing we doe not say , that a man is justified by his assent to written , and therefore , much lesse to unwritten verities : if justifying faith were no more then an axiomaticall assent ( as mr. w. seems to intimate it is ) i see no reason , why all they , that have such a faith , as devils and reprobates , who beleeve with an historical assent , should not be justified ; this is really , the carnall , presumptuous , damning faith of the world . § . . his second reason against faiths ev●dencing our justification axiomatically , is nothing to the purpose [ the faith ( saith he ) by which we are justified , is the faith which the apostles and ministers of the gospel are to preach to the whole world , and to presse it upon their consciences . act. . . . . . but we cannot presse upon every man in the world to beleeve that he is justified , &c. ] seeing we do not presse every man to beleeve that he is justified , though ( according to our commission given us from christ ) we do presse all men to beleeve k , . assensu intellectus to acknowlege that there is a sufficiency of merit in christ for the justification of sinners ; that they themselves are such , and that it is impossible for them to escape the curse by any other means . . amplexu , vel motu voluntatis , to accept , embrace , and cleave unto jesus christ , being infinitely better for them , then all the world besides . by this it will appear , what little reason . mr. w. hath to charge us with pressing men to believe a lie , seeing we require no mans assent to any thing , which is not true . we do not press every man to believe , that he is justified , but to believe , that there is a sufficiency in christ for his justification , and to relie upon him , and him alone , for this benefit . § . . so that there will be no need for mr. eyre to retract his sermons as falshoods , which he hath formerly preached against universal redemption : for though the command of believing be to be pressed upon all men ( in that manner as hath been shewn ) yet it will not follow , that christ died for all men . it seems mr. w. is offended at those sermons of mine , since he hath had a smack of mr. b. notions , that christ died conditionally for all men ; yea , for the reprobates themselves ; which though it be countenanced with the names of cameron , testardus , and amyraldus , & of some others , who are of great note amongst our own ; yet ( may i have leave to speak my minde ) i conceive it to be very unsound : for . to say that christ died for any , upon an impossible condition , is to say , that he died in vain , at least so far , or in respect of them , which the apostle looks upon , as a gross absurdity , gal. . . . for whom christ died , he without doubt purchased faith , and all necessary good things . this the apostle accounts unquestionable , rom. . . he that spared not his own son , but gave him to death for us all , how shall he not with him also freely give us all things ? what is mr. woodbridges judgement in this point , i cannot tell , nor doth it much matter that i should enquire . i need not inform him what advantage they that are for universal redemption in the grossest sence , do make of his doctrine of a conditional justification , impetrated by the death of christ : it is the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they have to shelter their heads withal ; when they are pressed , that if christ died for all , then all shall be saved , because it must needs be , that christ must have the purchases of his death , john . . isa. . . no ( say they l ) it will not follow , because some do not perform the condition required on their parts . [ these two propositions , christ redeemed all men , and yet the impenitent , unbelieving , and reprobate world , shall never be saved by him , may be easily reconciled ; because the benefits of christs death are given upon condition , not absolutely ; and therefore they that do not perform the condition , shall never be saved by his death . ] it were easie to shew that this salvability , or conditional salvation , is the very corner stone in the remonstrants building . § . . this passage puts me in minde of two absurdities which mr. j. woodbridge , my antagonists brother , ( who a while after came and preached over his brothers arguments , with some small additions ) charged upon our doctrine . the first was , that it doth necessarily infer universal redemption . will it follow , that because the elect are justified in for● dei , before they believe ; therefore all men are redeemed , and justified ? one may as well reason , some men were elected before they believed , ergo all men were elected . perhaps he will say , we cannot press or exhort every man to believe , that he is justified , unless all men are justified : there is no more necessity , that we should press every man to believe that he is justified , then , that he is elected : this is pitifully inconsequent . the second was , that it raseth the foundation of all actions , tending to the gathering and reforming of churches ; why should any be excluded from church ordinances , if they are justified ? ( ) i must tell him , that i cannot think him an hearty friend to the gathering and reforming of churches , who deserted a congregation in new england , whereof he was pastor , to become a parish parson in the old ; and not onely so , but hath stood to maintaine that parishes are true churches m . it is like barford in old england , is ( if not a purer church ) yet a better parsonage then andover in the new. we are not much beholding to new england for such reformers . ( ) if we may judge of a mans principles by his practise , we should then believe , that he himself holds universal justification , at least , within the bounds of his own parish ; for , as i am informed , he makes no distinction at all in this behalf . i am ashamed to hear men to talk of reformation , who tread antipodes to it ; especially , when they have liberty to follow the dictates of their consciences . but ( ) i had thought he had known , that de occultis non judicat ecclesia ; and that election and justification , are not the rule of admitting persons into church communion , but their found profession , and suitable conversation . a reprobate , or unjustified person , may lawfully be admitted into , and an elect person may as lawfully be excluded out of a church . i dare not say , that the excommunicated person at corinth , and others under that censure , were not justified : the evidence we have of mens justification , is but the judgement of rational charity , and not of infallibility . but enough of this , i shall return again to his brother b. w. who i suppose will not own such irrational consequences . § . . the other part of his contradiction , is , [ that faith cannot evidence justification syllogistically ; to wit , by the discourse of conscience after this , or the like manner , he that believeth , is justified , but i believe , ergo , i am justified . now ( says mr. w. magisterially enough ) i affirm , that it is impossible for a man , by faith , to evidence syllogistically , that he is justified before faith. ] though i honor him highly , i cannot rest satisfied with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but , what reason doth he bring for his confident affirmation ? [ . because there cannot be found a medium before faith it self . ] ans. nor is it needful there should . ( ) it is sufficient , that faith itself is the medium ; as thus , he that believeth , was justified before faith ; but i do believe , ergo. the major is proved , because his sins were laid on christ , and thereby non-imputed to him . ( ) to imagine any other medium before faith , is frivolous ; for that were to require , that faith should evidence before faith had a being . ( ) why may not faith be a medium to evidence our justification before faith , as well as our election before faith ? seeing the same word which affirms , that all believers were elected before the foundations of the world , affirms also , that the elect without exception are discharged , and acquitted of their sins , rom. . . shall we reason thus , our election cannot be evidenced before faith. ergo , we were not elected before faith ? mr. woodbridges arguing makes as much against evidencing election before faith , as against the evidencing of our justification before faith : [ because there is no sort of persons , of whom election can be affirmed universally , but onely such as do believe ; seeing all the world is distributed into believers , and unbelievers ; but election cannot be affirmed of unbelievers universally . ] it proves indeed , that neither election , nor justification , are evident to us , before we believe ; it doth not prove , that by faith we cannot evidence syllogistically , that we were both elected and justified , before we did believe . as for that mad syllogism ( as he calls it ) which follows ; all unbelievers are justified , but i am an unbeliever , ergo. it is the off-spring of his own brain , hatcht on purpose to make the matter ridiculous : but we must excuse the luxuriousness of his wit , seeing nullum est magnum ingenium sine mixtura insaniae . his other syllogism , which he hath framed , to evidence justification by election , as thus , all the elect are justified . but i am elected ; ergo : was framed in the same mould . a meer man of clouts , which he himself created , to shew his valor in beating of him . we do not teach men to evidence justification by election , but both election and justification by their faith , proceeding from the effect to the cause , as we needs must , when the effect is more evident then the cause . though i like not the argument , yet by his leave , the major is so far from being utterly false , that it is justified by the express testimony of the apostle , rom. . . but this is besides the purpose . that miserable circle into which he pretends the poor , restless , doubting soul is conjured by our doctrine , is but a vertigo , and whimsie in his own pericrany . we do neither bid men evidence their justification by their election , nor their election by their justification ; but both election , and justification , by a stedfast adherence and reliance upon jesus christ ; and from thence , to reason out our particular interest in these blessed priviledges , as we do the being of causes , by the proper effects which flow from them . § . . his next argument against faiths evidencing justification syllogistically , if it be put into the scale of an impartial judgement , will appear as light as the former . it runs thus , [ if we are said to be justified by faith , because faith doth evidence justification syllogistically , then we may be said to be justified by sence and reason , as well as by faith , which is absurd . ] this consequence indeed is very absurd ; for the conclusion is of faith , and so adjudged by the schools , if the major be of faith ; else this conclusion ( i shall rise again from the dead , ) were not of faith , because it is inferred , partly by sence and reason , as thus , all men shall rise again , i am a man ; ergo , i shall rise again . here the major onely is of faith , the minor is of sence ; and yet the conclusion is an act of faith , and not of sence . so in this syllogism , he that believes , is justified ; but i do believe , ergo , i am justified . though the assumption be an act of sence , or spiritual experience , yet the conclusion is an act of faith , because the major is of faith : for though in both these deductions , sence and reason are made use of , yet they are but subfervient instruments , and not the authors of the conclusion . § . . mr. w. hath added a third argument , to prove , that justification by faith ▪ is not meerly a justification in our consciences , which , i question not , will prove as unsuccessful as the rest . but , by the way , i cannot chuse but take notice , that his spirit of contradiction is somewhat allayed : for hitherto he hath contended , that justification by faith , is not in any sence , a justification in conscience ; now he tells us , it is not meerly a justification in conscience ; and if this will satisfie him , it is like we shall agree ; for , before we have shewn , that when faith is objectively taken , justification by faith is justification by christ , and in the sight of god , and not onely in the conscience . and therefore his suggestion in the minor proposition , that we interpret the phrase of justification by faith , meerly of justification in conscience , is false and groundless . but let us weigh the force of his argument a little more distinctly ; the sum of it then , is this , justification by faith is not justification in our consciences ; for then we should be concurrent causes with god , in the formal act of our justification : the formal act of pronouncing us just , must be attributed unto us , which the scripture attributes unto god alone , making us but passive therein , rom. . . & . , . to which i answer , that the pronouncing of us just , is not the formal act of justification , but the imputing of righteousness , and the non-imputing of sin , which is the act of god alone ; whereas the pronouncing of us just and righteous , is in scripture attributed to others besides god , and yet no robbery is done to god : as for instance , the minister of christ pronounceth the word of grace , and forgiveness , and therefore is said to remit and forgive sin , whose sins ye remit , they are remitted , joh. . . is he therefore joyned with god in the formal act of justification ? yet all protestants grant him the office of pronouncing remission , though they deny him the power of giving real remission , which would make him arrogate that , which is peculiar unto god : so , though we say , that faith doth declare and reveal to our consciences , the sentence of absolution ; yet we do not thereby derogate from god , or attribute that to faith , which belongs to god. we grant , that , as to our justification in the sight of god , ( which is properly justification ) we are meerly passive , we contribute nothing at all , either physically , or morally , by way of merit or motive , that god should account us righteous , and not impute to us our sins . this work was done without us , and for us , by christ with his father n ; it hath no other cause , but the grace of god , and the merit of christ. he , and he alone , purged , and washed us from our sins in his own blood , revel . . . heb . . now in regard of our passiveness in this act of our justification , we say , that faith hath no hand at all in procuring , obtaining , and instating us in this grace ; for if we did any thing , though never so little , in order to this end , we were not passive , but active : yet we say , that as this gracious sentence of our justification , is revealed and terminated in our own consciences , so faith hath an instrumental efficacy ; we are therein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agents with god , cor. . . and the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beareth witness with our spirits , rom. . . and therefore , though we are no where exhorted to justifie , or to make our selves righteous in the sight of god ; yet we are oftentimes bid to grow in faith , and to press forward to more assurance in believing our peace , and reconciliation with god , pet. . . & . . rom. . . o § . . this concession of mr. w. [ that a man is wholly passive in his justification , ] gave occasion , to the first argument i offered to his consideration , it being , as i conceive , a flat contradiction to the cheif scope , and intendment of his sermon , which was to derive to faith , at least , a federal or moral causality in our justification . i am sorry i should have so much cause to complain of his injurious dealing , not onely in that unworthy language he is pleased to give me , but in casting my argument into another form , then that , wherein i proposed it . in his report it runs thus [ if we were altogether passive in being justified , then we are justified before we believe . ] in which form , i confess it is obnoxious to more exceptions then one ; for besides the grammatical part , which is very harsh , the logical consequence may be justly blamed : though the consequent be true , yet it is not a true consequence , it is not rightly inferred from the antecedent : though we are passive in our justification , yet it doth not follow from thence , that we were justified before we believed . a man is passive in the first act of his conversion , yet it were absurd to conclude ; therefore a man was converted before he had a being , or ever heard of the gospel . but the argument , as i proposed it , was as followeth . if we are wholly passive in our justification , then our faith doth not concur to the obtaining of it , or we are not justified by the act of faith in the sight of god. but ( according to you ) we are wholly passive in our justification , ergo , faith doth not concur unto our justification , or we are not justified by the act of faith. his answer hereunto i could not very well heed , by reason of my distance from him , and the rudeness of some people ( who do go for professors ) that stood about me ; but as i conceived , it was to this effect , that faith doth necessarily concur to the application of this priviledge ; whereunto i replied , but the application of this benefit is not justification ; the one being gods act , the other ours . his answer in print , we are sure , is authentick ; let us see therefore , how well he hath now quitted himself from the guilt of this contradiction . . he calls the argument a childish exception , a peece of witchery , and wonders it should proceed out of my mouth . i must confess , i cannot but wonder to hear such language from a civil man , much more from a minister , and more especially from one , who hath sometimes owed me more respect ; let the prudent judge , whether there be any ground for this hideous clamor . . he shapes some kinde of answer to the sequel , that though faith be a formal , vital act of the soul in genere physico ; yet the use of it in justification , is but to qualifie us passively , that we may be morally capable of being justified by god. and again , faith is required on our part ; which though physically it be an act , yet morally it is but a passive condition , by which we are made capable of being justified , according to the order and constitution of god. now here . i shall desire the reader to observe how much mr. w. is beholding to a popish tenent ( opposed by all our protestant writers ) to support his cause , which is , that faith goes before justification , to dispose us for it , &c. bellarmine undertakes to prove that faith doth not justifie alone ; because there are other things , to wit , fear , hope , love , penitency , a desire of the sacraments , and a purpose of amendment of life : all which ( sayes the jesuite ) doe prepare and dispose a man for justification as well as faith. against whom all our protestant divines which my little library hath obtained , do unanimously affirme , that faith doth not dispose , or prepare us for just●fication ; now were they all bewitched as well as we , who would not subscribe to this popish dictate ? . i shall leave it to the reader to judge , whether my argument , or his answer doth deserve this censure , when he hath weighed the reasons i shall give , that faith cannot be said to justifie by way of disposition , or as a passive condition , morally disposing us for justification . chap. ix . that faith doth not justifie , as a condition required on our part to qualifie us for justification . in regard that the main point in difference between me and mr. w. lyes at the bottom of this answer , i shall make it appear we are not said to be justified by faith in a scripture sence , because faith is required of us as a passive condition , to qualifie us for justification in the sight of god. § . . that interpretation of the phrase , which gives no more to faith in the businesse of our justification , then to other works of sanctification , cannot be true ; the reason is , because the scripture doth peculiarly attribute our justification unto faith , and in a way of opposition to other works of sanctification , rom. . . gal. . . . . but to interpret justification by faith meerly thus , that faith is a condition to qu●lifie us for justification , gives no more to faith then to other works of sanctification , as to repentance , charity , and all other duties of new obedience ; which mr. w. and others of the same affirmation , make to be necessary antecedent conditions of justification . mr. b. includes all works of obedience to evangelical precepts , in the definition of faith a , in which sen●e , i presume , no papist will deny that we are justified by fai●h alone , taking it as he doth , for fides formata , or faith animated with charity and other good works . and therefore , bellarm. b disputing against justification by faith alone , sayes , that if wee could be perswaded , that faith doth justifie , impetrando , promerendo , & suo modo inchoando justificationem ( which is granted him , if faith be an antecedent , federal condition , disposing us for it ) then we would never deny that love , fear , hope , &c. did justifie as well as faith. dr. hammond c sayes expressely , that neither paul nor james doe exclude or separate faithfull actions , or the acts of faith from faith , or the condition of justification , but absolutely require them as the onely things by which we are justified : which in another place d he goes about to prove by this argument , that without which we are not justified , and by which , joyned with faith we are justified , is not by the apostle excluded or separated from faith , or the condition of our justification ; but required together with faith as the only things , by which , as by a condition , a man is justified . but without acts of faith , or faithfull actions , we are not justified , and by them wee are justified , and not by faith onely . therefore faithfull actions , or acts of faith , are not by the apostle excluded or separated from faith , or the condition of our justification ; but required together with faith , as the onely things , by which , as by a condition , a man is justified . it is evident that he , and other abetters to this notion , attribute no more to faith in our justification then to other works of sanctification , now this was witnessed against , as an unsound opinion , a pernicious error , and utterly repugnant to the sacred scriptures , &c. e by mr. cranford amongst the london subscribers , decemb. . , and by mr. w. himselfe ( if i mistake not ) amongst the subscribers in other counties . it seems ( by mr. w. ) they were bewitched when they gave their hands unto that testimony . § . . that interpretation of this phrase , which gives no more to faith , then to workes of nature , i meane such as may be found in naturall and unregenerate men , is not true : the reason is , because a man may have such works , and yet not be justified . but to interpret justification by faith , that faith is a necessary antecedent condition of our justification , gives no more to faith then to workes of nature , as to sight of sin , legall sorrow , &c. which have been found in naturall , and unregenerate men , as in cain , saul , judas , &c. i presume mr. w. will say that these are necessary antecedent conditions in every one that is justified ; for if these be conditions disposing us to faith , and faith a condition disposing us to justification ; then are they also conditions disposing us to justification , for causae causae , est causa causati , if these legall works are conditions of faith , they must be ( according to mr. woodbridges tenet ) conditions of justification , and consequently they are in eodem genere causae with faith it selfe , quod erat demonstrandum . § . . that by which we are justified , is the proper , efficient , meritorious cause of our justification ; but faith considered as a meer passive condition , is not in the sence of our adversaries a proper , efficient , meritorious cause of justification ; therefore wee are not said to bee justified by faith as a passive condition , or qualification required to make us capable of justification . the assumption is granted by our opponents , at least verbo tenus , who doe therefore call it a meer sine qua non ( which logicians make to be causa ociosa & nihil efficiens f ) and a passive condition to exclude it from all manner of causality in producing the effect ; though for my own part , i look upon conditions in contracts and covenants , as proper , efficient , meritorious causes of the things covenanted , which do produce their effects , though not by their innate worth , yet by vertue of the compact and agreement made between the parties covenanting . but of this we shal have occasion to speak more by and by : it remains only that i should clear the major , that that by which we are justified is the proper ▪ efficient , meritorious cause of our justification ; which appears . by the use of these propositions , by , and through , in ordinary speech , which note that the thing to which they are attributed is either a meritorious , or instrumentall cause of the effect that follows ; as when we say a souldier was raised by his valor , it imports , that his valor was the meritorious cause of his preferment ; and when we say a tradesman lives by his trade , our meaning is , that his trade is the means or instrument by which he gets his living : so here in the case before us , when it is said a man is justified by faith , it implyes , that faith is either the meritorious , or instrumentall cause of his justification ; as if it be taken objectively , for christ and his merits , it is the meritorious cause of our justification in foro dei ; or if it be taken properly for the act of believing , it is the instrumental cause of our justification in foro conscientiae . . from the contrary phrase , as when the apostle denies that a man is justified by works , and by the law , without doubt his intent was to exclude works from any causal influx into our justification . now that which he denies to works , he ascribes to faith , and therefore justification by faith , implies that faith in his sense , hath a true causality , or proper efficiency in our justification . from other parallel phrases in holy scripture , where we are said to be redeemed , justified , and saved , per christum , per sanguinem , per mortem , per vulnera . all which doe signifie , that christ , and his sufferings , are the true , proper , and meritorious cause of these benefits ; and so it must bee understood , when wee are said to be justified by faith ; and not that faith is but a sine qua non , or meer cypher in our justification : faith objectively taken , is a proper meritorious cause of our justification . § . . i shall make use of my adversaries weapon g of that very medium which mr. w. last alledged page . that interpretation of the phrase which makes us at least concurrent causes with god and christ in the formall act of our justification , is not true , because our justification in respect of efficiency , is wholly attributed unto them , rom. . . . . . , . the internal moving cause , was his owne grace ; and the onely externall procuring cause is the death of christ ; there is no other efficient cause besides these : we can be no more said to justifie our selves , then that we created our selves . but to make faith a condition morally disposing us to justification , maks us at least concurrent causes with god and christ in our justification . . we should not be justified freely by his grace , if any condition were required of us in order to our justification for a condition ( as mr. walker observes well ) whensoever it is performed , makes the thing covenanted a due debt , which the promiser is bound to give , and then as he infers , justification should not be of grace , but of debt , contrary to the apostle , in rom. . and . . if faith were a condition morally disposing us for justification , we should then be concurrent causes with the merits of christ in procuring our justification ; for the merits of christ are not a physical , but a moral cause , which obtain their effect , by vertue of that covenant which was made between him , and the father ; now by ascribing unto faith a morall , causall influx in our justification , we doe clearly put it in eodem genere causae with the blood of christ , which i hope mr. w. will better consider of , before he engageth too far in mr. baxters cause . § . . that interpretation of this phrase which makes works going before justification , not onely not sinful , but acceptable to god , and preparatory to the grace of justification , without controversie is not according to the minde of the holy ghost ; for as much as the scripture frequently declares , that no mans works are acceptable to god before his person is accepted , and justified ; the tree must be good , or else the fruit cannot be good , h luke . , . mat. . . joh. . . i that of aug. is sufficiently known , opera non precedunt justificandum , sed sequuntur justificatum ; the old orthodox doctrine taught in these churches here in england k was , that works before justification are not pleasing unto god , neither doe they make men meet ( i● do not qualifie , or morally dispose them ) to receive grace ; and we doubt not , but they have the nature of sin . i could muster up a legion of orthodox writers to defend this tenent , that no qualification , or act of ours before justification doth prepare or dispose us for justification . nay the councel of trent l confesseth , that none of those things which precede justification , whether it be faith , or other works , doe obtain the grace of justification . but to interpret justification by faith , that faith is a condition which doth qualifie us for justification , necessarily supposeth a work , or works before justification , which have not the nature of sin , but are acceptable to god , and preparatory to grace , viz. the grace of justification , which is most properly called grace . m § . . that interpretation of any phrase of scripture which involves a contradiction , is not to be admitted ; but to say faith is a passive condition that doth morally qualifie us for justification , implies a contradiction ; ergo , the proposition is undeniable , and the assumption is to me as cleare ; to be both active and passive in reference to the same effect , is a flat contradiction . now that is active which is effective n which contributes an efficacy whether more or lesse to the production of the effect . a condition , though in the logical notion of it , it hath not the least efficiency ; and therefore aristotle never reckoned this sine qua non , in the number of causes , yet in the use of the jurists ( as we are now speaking of it ) it is a morall efficient cause , which is effective of that which is promised upon condition , chamier hath well observed o that omnis conditio antecedens est effectiva , he that performes the least condition imaginable for having of any benefit , is active and passive in obtaining of it . we will look after no other instance then that which mr. w. hath set before us : an offender against our lawes that is saved by his clergy , or by reading his neck-verse , he is not passive , but active in saving of his life , he may properly be said to have saved himselfe , his reading being not onely a physicall act , but a morall efficient cause , which makes that favourable law to take effect . to say he is passive , because he made not the law , nor sits as judge on the bench to absolve himselfe , is but a shift to blinde the eyes of the simple , seeing that when more causes then one concur to an effect , the effect may be denominated from the lowest , that which doth least is an active efficient cause ; nay in this case the malefactor doth more in saving of his life , then either the law or judge ; for though pro forma , he acknowledgeth the grace of the state , and the courtesie of the judge unto him : yet as the welch-man that was bid to cry god blesse the king , and the judge , cryed , god blesse her father and mother who taught her to read , intimated he was more beholding to his reading then to the courtesie of the judge , for else the judge would have been severe enough , his mercy would have deserved but little thanks . i must needs tell my old friend , non loquitur ut clericus . we say such a man is passive in saving his life , who is not required to read or perferm any other condition , but receives a pardon of meer grace : in like manner he is passive in his justification , that doth nothing at all towards the procuring of i● ; he that performs the least condition in order thereunto ▪ is not onely physically , but morally active in obtaining this priviledge . for though he did not make the law , by , and according to which he is justified ; nor pronounce the sentence of absolution upon himself ; yet he hath a subordinate , or less principal efficiency in producing the effect ; nay , a learned man ( whom i hope mr. w. will not think more worthy to be derided , then disputed with ) tells us , that he that performs conditions for justification , doth more to his justification , then god , who made onely a conditional grant , notwithstanding which , he might have perished ; but he by performing the condition , makes the grant to be absolute : and truly ( sayes the same author ) whosoever makes faith the condition of the new covenant , in such a sense as perfect obedience was the condition of the old , cannot avoid it ; but that man is justified chiefly by himself , and his own acts ; not so much by gods grace in imputing christs righteousness , but more by his own faith , which is his own act , though of gods work . god by making his supposed gracious conditional promise , doth not justifie any man q , for that makes no difference at all amongst persons : it remains therefore , that man must be said to justifie himself ; for where there is a promise of a reward made to all , upon condition of performing such a service , he that obtains the reward , gets it by his own service ; without which , the promise would have brought him never a whit the nearer to the reward . thus a man justifies himself by believing , more a great deal , then god justifies him by his promulgation of the conditional promise , which would have left him in his old condition , had not he better provided for himself by believing , then god by promising : as in the old covenant , it was not gods threat that brought death upon the world , just so in the new ( if it be a conditional promise ) it is not the promise that justifies a believer , but the believer himself . § . . mr. w. may as well call the blood of christ a passive condition in our justification , because it did not make the law , nor pronounce the sentence of absolution ; let the indifferent reader consider , whether this be not ( i will not say a childish , but ) an impertinent answer , which draws his former concession quite aside from the matter now under debate ; for the question is not , whether man did concur in making the law and rule of his justification ; but whether he hath any causal influx in producing the effect ; or whether before justification , he can , or doth perform any condition , to which god hath infallibly promised this grace ? which ( if granted ) will conclude , that he is not passive , but active in his justification ; when our protestant divines say , that a man is passive in his first conversion : their meaning is , that he can perform no condition at all , to which god hath inseparably annexed the grace of conversion : so cameron r expresseth their sense and meaning , vocatio nullam poscit in objecto conditionem ; for though a man before conversion do perform many natural acts , which have a remote tendency to this effect , as hearing , reading , meditating , &c. yet for all we say , he is passive therein , because these are not such conditions , to which god hath promised saving grace : so though a man doth never so many natural acts , or duties , whereunto god hath not immediately promised this priviledge , he is but passive for all in his justification ; but if he do perform any condition , to which justification is promised , then he is active , and consequently may be said to justifie himself . § . . but says mr. w. we do no more justifie our selves , then we do glorifie our selves , it is god alone doth both , and we are passive in both , pag . and again , it is god that glorifies us , and not we our selves ; yet surely god doth not glorifie us before we believe , pag. . first , i shall readily grant him , that we do neither justifie , nor glorifie our selves ; seeing that we obtain neither of these benefits by our own works : from the very beginning , to the end of our salvation , nothing is primarily or causally active , but free-grace s ; all that we receive from god is gift , and not debt : glory it self is not wages , but grace . for though it be called the recompence of reward , heb. . . yet that is not to be understood in a proper sense , as when the reward is for the work , which may be two ways . first , when the work is proportionable to the wages , as when a laborer receives a shilling for a days work , here the work doth deserve the wages , because the work doth him that payes the wages as much good , as the wages doth the worker . now surely , no reward can come from the creator to the creature in this way , b●cause no man can do any work that is profitable unto god , psal. . . job . . & . . rom. . the very papists will not say , that glory is a reward in this sense . works ( saith bishop gardner ) do not deserve salvation , as a workman deserveth his wages for his labor . secondly , when the work is not answerable to the wages , but yet the wages is due by promise upon the performance of it ; as when a poor man hath twenty shillings for an hours labor , though the work be not worth it , yet is it a due debt , and he may challenge it as such , because it was promised him : in this sense , neither is glory a reward ; for under the new covenant , blessedness is not to him that worketh , but to him that worketh not , rom. . . we are saved by grace , and not by works , tit. . . eph. . , . and saith the apostle , if by grace , then it is no more of works , rom. ● . . but when glory is called a reward , we are to understand it improperly , as when a thing is called a reward onely by way of analogy and resemblance , because it comes after , and in the place of the work ; as the nights rest may be called the reward of the days labor , because it succeeds it . thus is that of the apostle to be taken ▪ thes. . . and thus the heir inheriting his fathers lands , hath a recompence or reward of all the labor and service he hath done for his father ; although he did not his service to that end , neither doth the enjoyment of that inheritance hang upon that condition . in this sense , eternal l●fe and glory may be called the reward of our works , because it is a consequent of them ; not that our works have any influence , either physical or moral to obtain it : all things being given us , in , and for christ alone , rom. . . eph. . . and therefore it is called by the apostle a reward of inheritance , col. . . which comes to us not by working , but by inheritance , as we are the heirs of god , and joynt heirs with christ. if glory were a reward in a proper sense , we might properly be said to save and glorifie our selves , because we concurred to the production of this effect ; but mr. w. sayes well , it is god that glorifies us ; eternal life is called his gift in opposition to wages , rom. . . tim. . . it is solely the effect of gods grace , and christs purchase ; though god doth glorifie us after working , y●t not for any of those works which we have wrought , though by the help and assistance of his own spirit . § . . but yet secondly , though god doth not glorifie us before we believe , yet it will not follow , that he doth not justifie us before we believe . for first , if we take justification pro volitione dei , for the will of god not to punish , he cannot but know , there is not the same reason of an immanent act of god , which is eternal , and of a transient act which is in time ; or secondly , if we take it pro re volita , as it is the fruit and effect of christs death , it will not follow , that because we have not glorification before believing , we have not justification : for though all the blessings of the covenant are given us freely , and not upon conditions performed by us , yet god hath his order and method in bestowing of them : he first gives us grace imputed , then grace inherent , and afterwards eternal glory . and thus some benefits of the covenant are by some ( though improperly ) made conditions of the rest , because they are first enjoyed . § . . that which mr. w. addes , pag. . and wisheth may be seriously considered , hath been considered already , more then once . if ( saith he ) justification by faith , must be understood of justification in our consciences , then is not the word justification taken properly for a justification before god in all the scriptures ; from the beginning to the end , we read of no justification in scripture , but by faith or works . mr. e. ( sayes he ) when the scripture speaks of justification by works , understands it of justification before men ; when it speaks of justification by faith , he understands it of justification in our consciences : now neither of these is justification in the sight of god , and verily neither of them of much worth in the apostles judgement , cor. . . the antinomians may read out their eyes , before they produce us one text , &c. ] had he reported my judgement truly , there had been no room for this exception . i have said indeed ( and by all that mr. w. hath said against it , i see no reason to change my minde ) that when the scripture attributeth our justification to works ( as in the epistle of james ) it is to be understood of our justification before men ; when it ascribes it to faith , faith is taken either properly , or metonymically ; if it be taken properly for the act of believing , then it is to be understood of our justification before god , terminated in our consciences , or as it is revealed and evidenced , to our selves . justification in conscience , is justification before god , as an acquittance in the heart of the creditor , and in a paper is one and the same ; this manifested , and the other secret . he that is justified in his conscience , is justified before god ; and faith apprehends that , which doth not onely justifie us in our consciences but before god : or if faith be taken metonymically for its object , then justification by faith is justification before god ; for it is justification by the merits of christ , to whom alone , without works , or conditions performed by us , the holy ghost ascribes our justification in the sight of god ; rom. . . ephes. . . and in many other such places . § . . but ( says mr. w. ) justification before men , and in our consciences , are neither of them of much worth in the apostles judgement , cor. . ] . i wish that justification with men , were of less account with mr. w. he best knows , whether conscience of vindicating the truth , or popular affectation , put him upon this engagement . i am sure , the former would not have tempted him to those incivilities he hath offered unto me and others , whom ( i doubt not ) but god will know by other names , then he is pleased to cast upon us . if the later , or a desire of ingratiating himself with some of my opposers , did spur him forward , though he hath justification before men ( which yet i assure him is not universal , no not amongst many that do wish him well ) i dare say , he is not justified in the court of conscience , and if our heart , &c. joh. . . . but doth the apostle account neither of these justifications much worth ? let mr. w. judge in what account he had justification before men , by what he sayes , cor. . . cor. . . and justification in conscience , by those blessed effects he ascribes unto it , rom. . , . see john. . . . it is true , cor. . he sayes , that he cares not to be judged of mans judgement , or of mans day v . the meaning is , that he did not regard the sinister judgements and censures of carnal christians , who praise and dispraise upon light and trivial inducements , like them chap. . v. . yea , ( sayes he ) i judge not my self , q. d. i am not solicitous , nor do i enter into consideration what degree of honor or esteem i am worthy of , amongst , or above my fellows . now , what is this to the purpose ? what is this to the justification of his person in the court of conscience by faith , or the justification of his faith and sincerity towards men by works ? i must needs say ( with a very worthy divine x ) that no small portion of favor consists in a sence and knowledge of the kindness of god in its actings , terminated upon the conscience ; however mr w. is pleased to value it . § . . in his next passage he gives us a youthful frolick , to shew his gallantry , like mr. baxters challenge y , let the antinomians shew one scripture which speaks of justification from eternity . the antinomians ( saith he , the anti-papists , and anti-arminians , he means ) may read their eyes out , before they produce us one text for any other justification in scripture , which is not by faith , or works . ( ) though the antinomians are so blinde , that they cannot finde one text for this purpose , yet he himself is such a quick-sighted linceus , that he hath discovered more then one : for pag. . he tells us of a threefold justification , and yet neither of them is by faith or works . i hope he hath not read out his eyes to finde them out . ( ) in what sence the scripture asserts justification before faith or works , hath been shewn before ; but ( ) ( if i may be so bold ) i would ask how long the anti-gospellers may read before they produce one plain text for any of those dictates , they would thrust upon us , that justification doth in no sence precede the act of faith ; that christ purchased onely a conditional , not an absolute justification for gods elect ; that our evangelical righteousness by which we are justified is in our selves ; that the tenor of the new covenant is , if thou believe , &c. that god hath made a covenant with christ , that none should have any benefit by his death , till they do believe . cum multis aliis quae nunc , &c. § . . mr. w. thinks he hath sufficiently cleared the coast of this exception [ that faith in a proper sence is said to justifie , in respect of its evidencing property , or because it declares and applies to our consciences , that perfect justification which we have in christ. ] but by his leave , it is like to be a bone for him to pick , till the index expurgatorius hath rased out those scriptures which ascribe our justification unto christ alone . for my own part , i see no such cause he hath to triumph , unless it be in the dejection of those feeble consequences , which he himself hath devised to make our doctrine odious , which we have shewn before , are as remote from our principles , as the east is from the west . i confess , neither he , nor i , are competent judges in our own cause ; let the godly reader judge between us , and hold fast that which comes nearest to the analogy of faith. i shall now address my self to s●an the force of those arguments he hath brought to prove ; that the elect are not justified in the sight of god before they believe . chap. x. wherein mr. woodbridges first argument against justification before faith , taken from the nature of justification , is answered . his first argument is drawn from the nature of justification , which ( sayes he ) is the absolution of a sinner from condemnation , by that gracious sentence and signal promise in the gospel . [ he that believes , shall not enter into condemnation . ] the argument he hath cast into this frame , if there be no act of grace declared and published in the word , which may be a legal discharge of the sinner , while he is in unbelief , then no unbelieving sinner is justified : but there is no act of grace , declared and published in the word , which is a legal discharge of the sinner , whilest he remains in unbelief , ergo. whereunto i answer , . that his assumption is false ; for the gospel or new covenant is a published or declared discharge of all the elect. the sum of which is , that god hath transacted all their sins upon jesus christ , and that christ by that offering of his hath made a full and perfect atonement for them ; whereby the whole spiritual israel , are really made clean from all their sins in the sight of god , as of old , carnal israel were typically clean , upon the atonement made by the high priest , levit. . . now though they cannot plead it before they believe ; yet is it a real discharge , because it frees them from condemnation : as a pardon granted by a prince , is a legal discharge , though the malefactor doth not know of it . . the sequel or consequence of the major stands upon a sandy bottom , a postulatum that will not be granted , to wit , that justification is the discharge of a sinner , by a published , declared act . we have shewed before , that justification consists in the non-imputation of sin , and the imputation of righteousness , which is an act of the minde , or will of god. it is a gross non sequitur , god doth not declare his non-imputing of sin to his elect , before they believe , ergo he doth account and esteem them sinners . the question is not , whether this gracious sentence of absolution , be declared ; but whether it be not in the brest of god , before it be declared ? or , whether this immanent act of god doth not secure the sinner from condemnation ? if so ! then there is justification , though there be no published , declared sentence . as gods saying in his heart , that he would never drown the world any more , gen. . . did sufficiently secure the world from the danger of an other deluge , though he had never declared it ; so gods will not to punish , secures a person from condemnation , though this security be not declared . § . . they are but feeble proofs , wherewith he hath backed h●s assertion , that justification is onely by the promise , as a declared discharge . we are not ( says he , as if he sa●e in pythagoras his chair ) to conceive of justification , as an internal immanent act of god , resolving privately in his own brest , not to prosecute his right against a sinner ; but it must be some declared , promulged act , &c. but why are we not to conceive of it , as an internal , immanent act ? instead of proofs he gives us illustrations , which may pass in a sermon , but are too weak for a dispute . as sin ( saith he ) is not imputed , where there is no law , rom. . . so neither is righteousness imputed without law. whereunto i answer , . though men will not impute or charge sin upon themselves , where there is not a law to convince them of it , for by the law is the knowledge of sin , rom. . . & . . gal. . . yet it follows not , but god did impute sin to men , before there was any law promulged , or before the sin was actually committed : for what is gods hating of a person , but his imputing of sin , or his will to punish him for his sin ? now the lord hated all that perish , ere ever the law was given . the scope of the scripture alleadged , rom. . . is not to shew when god begins to impute sin to a person , but that sin , in being , supposeth a law ; and consequently , that there was a law , before the law of moses , else men could not have sinned , as it is confessed they did : as the law it self had a being in the minde of god , so the issues thereof were determined by him , before it was declared . . there is not the same reason of our being sinners , and being righteous , seeing that sin is our act , but righteousness is the gift of god. a man is not a sinner , before he do commit sin , either by himself , or representative , which necessarily supposeth a law ; for sin is the transgression of a law , iohn . . but a man may be righteous before he doth works of righteousness , and consequently before any law is given him to obey . indeed , if we were made righteous by our own personal inherent righteousness , then our justification would necessarily require a law ; for as much as all our righteousness consists in a conformity to the law. but seeing we are justified by the imputation of anothers righteousness , what need is there that a law should first be given unto us . § . . mr. w. goes on , [ as our condemnation is no secret act , or resolution of god to condemn , but the very voice and sentence of the law [ cursed is he that sinneth ; ] ( and therefore he whom god in his eternal decree , hath purposed to save , may yet for the present be under the sentence of condemnation ; as the ephesians , whom god had chosen to eternal life , chap. . . were yet sometimes the children of wrath , chap. . . ) so on the contrary , our justification must be some declared , promulged act , or sentence of god , which may stand good in law , for the discharge of the sinner against condemnation . ] we say that condemnation ( being taken , not for the will of god to punish , or to inflict upon a person , the desert of his sin , but for the thing willed , or for the curse it self ) it comes upon men by vertue of that law , or covenant which was made with the first adam . so our justification ( being taken , not for the internal act of gods will , not to punish , but for the benefit willed to us by that internal act , to wit , our actual discharge from the law ) descends to us , by vertue of that law or covenant , which was made with the second adam : he performing the terms of agreement between the father , and himself , made the law of condemnation , to be of no force against us , gal. . . & . . which new covenant , and not the conditional promise ( as mr. w. would have it ) is called the law of faith , rom. . . and the law of righteousness , ch. . . it is called a law , because it is the fixed and unalterable sanction of the great god ; or else by way of antithesis , or opposition to the covenant of works : the law of righteousness , it being the onely means whereby men do attain to righteousness , and are justified in the sight of god ; and the law of faith , because it strips men of their own righteousness * , to cloath them with christs , and thereby takes from men all occasion of boasting in themselves ; whereas , if men did attain to righteousness by vertue of this conditional promise , he that believes , shall be saved ; they would have as much cause of boasting in themselves , as if they had performed the law of works . that saying of his , with which he closeth this argument , is wide from truth , that every man is then condemned , or stands condemned in foro dei , when the law condemns him ; for then all men living are condemned , seeing the law condemns , or curseth every one that sins ; and there is none that lives without sin . either he must say , believers do not sin , and then saint john will give him the lie , joh. . . or else , that believers are not justified ; which is contrary to the scripture last cited by himself , joh . . with a thousand more . in what sence the elect ephesians were called children of wrath , will more fitly be explained in the next chapter . § . . in the mean time we will adde a few reasons against the main support of this argument , that justification is the discharge of a sinner , by a declared , published act ; to wit , by that signal , conditional promise , he that believes shall be saved . which , when a man hath performed the condition , he may plead for his discharge . against this notion , i shall offer to the readers serious consideration , these following arguments . first , if justification be not by works , then it is not by this or any other conditional promise , which is a declared discharge onely to him that performs the condition , i. e. that worketh : but justification is not by works * , which we have wrought , but an act of the freest grace and bounty , col. . . where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a , which the apostle useth to express the forgiveness of sin , ascribes it solely to the grace of god , without works or conditions performed by us . § . . secondly , if justification be by that signal promise ( he that believes , shall be saved , ) then none were justified before that gracious sentence was published , which was not till our saviours ministery in the flesh ; nor was there any sentence of divine revelation like it , which the people of god could plead for their discharge from the law , from the fall of adam ; until the publication of that subservient covenant in mount sinai ( which is the tenor of the law of works ) the lord never made any conditional promise , which they could plead for their discharge , and absolution from sin ; the promises to adam , noah , abraham , were not conditional , but absolute . now , if there were no justification , till god had made some conditional promise , which men upon performing the condition , might plead as their legal discharge , i marvel into what limbus ▪ mr. w. will thrust the fathers of the old testament : for they that were not justified , were not saved . but the scripture gives us more hope , shewing that they were saved by the same grace , as we are , acts . . god accepting them as righteous in jesus christ ; who in respect of the vertue and efficacy of his death , is called the lamb slain from the foundations of the world , revel . . . for though this rich grace were not revealed to them so clearly , as unto us , eph. . . pet. . . yet the effects and benefits thereof descended upon them unto justification of life , no less then to the faithful in the new testament . the argument in short is this . if the fathers of the old testament were justified , who yet had not any such declared discharge ; then justification is not by a declared discharge ; but the fathers of the old testament were justified , &c. ergo. § . . thirdly , if justification be onely by a declared discharge , then elect infants insensible of this declaration , and unable to plead their discharge from any such promise , have no justification , i hope mr. w. is not such a durus pater infantum , as to exclude all those from justification that die in their infancy , which he must necessarily do , if he makes justification to consist in that which they are utterly uncapable of . § . . fourthly , the making justification a declared discharge , detracts from the majesty and soveraignty of god : for as much as it ascribes to him but the office of a notary , or subordinate minister , ( whose work it is to declare and publish the sentence of the court ) rather then of a judge or supream magistrate , whose will is a law. and by this means justification shall be opposed , not to condemnation , but to concealing or keeping secret . § . . fifthly , if justification were by a conditional promise , as a declared discharge , then it would not be gods act , but our own ; god should not be our justifier , but we must be said to justifie our selves ; for a conditional promise doth not declare one man justified more then another , but the performance of the condition : so that a man should be more beholding to himself , then to god , for his justification . § . . sixthly , we may argue a pari : forgiveness amongst men is not necessarily by a declared discharge , ergo , gods is not ; for there is the same reason for both ; and therefore we are bid to forgive one another , as god for christs sake hath forgiven us , eph. . ult . i. e. heartily , or from the heart , as the apostle elsewhere explains it , col. . . not in word , or in tongue , but in deed , and in true affection . mans forgiveness is principally an act of the heart and minde : a man forgives an injury , when he layes aside all thoughts of revenge , and really intends his welfare that did the same ; his heart is as much towards him , as if he had not done it : and therefore gods forgiving of a sinner , is not necessarily a declared absolution . god may justifie or acquit a person , though he doth not declare his reconciliation with him . § . . mr. woodbridge foresaw the force of this reason , and therefore hath wisely laid in this exception against it . indeed to our private forgiveness one of another , being meerly an act of charity , there is no more required , then a resolution within our selves to lay aside our thoughts of revenge , &c. but the forgiveness of a magistrate , being an act of authority , must be by some formal act of oblivion , &c. a vote in the house is no legal security to a delinquent ; so then , gods forgiveness being an act of authority , must neither be an hidden , secret purpose in his own heart , &c. but a formal promulged act . answ. . i see no reason why god should not have as much power to forgive , without a promulged act , as man. it was a saying heretofore , papa nunquàm sibi ligat manus ; they that have supream and absolute power , love not to have their hands tyed . i wonder therefore , that mr. w. should be so bold as to limit god , and to prescribe in what way and manner he must forgive sinners ; i am sure , the reason which he gives , is of little force ; for gods forgiveness is no less an act of charity , then mans ; as these scriptures , rom . . eph. . . with many others do sufficiently shew . and though god in the act of forgiveness , may be looked upon as a judge , yet is he such a judge , as proceeds by no other law then his own will. and therefore ( ) we say , that though the forgiveness of magistrates be by some published act of oblivion , yet it doth not follow , that god must proceed in the same manner ; because the promulgation of an act of grace , is for the direction and limitation of judges , and ministers of state , that they do not execute the sentence of the law. now in the justification of a sinner , god hath no need of such an act , because he is the sole judge and justifier himself ; and therefore the purpose of his will secures the person sufficiently though his security be not declared , and makes the law of condemnation ( which depends wholly on the will of god ) to be of no force , in regard of the real execution of it , whether he do plead it , or no ; as in infants , and doubting christians , whose hearts do condemn them ; some of whom mr. w. acknowledgeth to be justified , pag. . & . a judge that hath the legislative power in his own brest , needs no published edict to absolve an offender . now god is such a judge , as doth not receive , but gives laws unto all . ( ) the publishing of acts of grace , is for the comfort of the offender , rather then for any need that the supream magistrate hath thereof , as to the compleating of his act ; as for instance , the act of oblivion was a real pardon , when it passed the house ; for though delinquents had no knowledge of their immunity from the penalties which they had incurred , before it was published in print , yet the vote or sanction of the house did secure them from danger , and invalidate the statutes that were in force against them ; otherwise delinquents would be more beholding to the printer that published that act , then to the parliament that made it : so the publication of the new covenant was for the comfort of gods elect , and not for their security , in foro dei. chap. xi . wherein mr. woodbridges second argument against justification before faith , taken from our state by nature , is answered . his second argument seems to be most weighty , which if it be put into a just ballance , will likewise be found guilty of a minùs habens . the argument runs thus , [ they that are under condemnation , cannot at the same time be justified ; but all the world is under condemnation before faith. ergo , none of the world are justified before faith. ] here i shall ( ) enter a caveat against the major , which notwithstanding his confident assertion [ that it must needs be true ] doth not appear so unto me , unless it be limited with this proviso , that these seeming contraries do refer ad idem , i mean , to the same court and judicatory ; their i shall grant , that he who is under condemnation is not justified ; otherwise we know , it often falls out , that he that is condemned , and hath a judgement upon record against him in one court , may be justified and absolved in another ; he that is cast at the common law , may be quitted in a court of equity . now the law and the gospel are , as it were , two several courts and judicatories ; they that are condemned in the one , may be justified in the other ; they that are sinners in the first adam , may be looked upon as just and righteous in the second : there is nothing more ordinary , then for christians , at the same time , to consider themselves under this twofold relation , to wit , their state by nature , and their state by grace . in reference to the former it was , that paul cryed out , o wretched man that i am ! and yet in the same breath , he breaks forth into thankful expressions for his escape and deliverance a . i doubt not but mr. w. hath heard many ministers in their confessions , adjudge themselves sinful and wretched creatures , and yet at the same time plead their righteousness and adoption ; though their translation from one estate to the other , was not in that very instant : the law condemns all men living , for that all have sinned . the law doth not consider men as elect , or reprobates , or as believers or unbelievers , but as righteous or sinners : believers have no more advantage by the law , then unbelievers ; the law will not cease to threaten and condemn them , as long as they live : it is true , believers can plead their discharge , which others may have , though they know it not . § . . but if mr. w. do speak of an absolute condemnation , or of such as are condemned by the first covenant , and have no benefit at all by the second ; we shall then let go the major , and arrest his minor proposition [ but all the world are under condemnation before faith. ] for god doth not condemn his elect children , for whom christ hath died ; the holy ghost witnesseth that gods will , to wit , of good pleasure , was , that none of them should perish , or be condemned ; and if the judge will quit them , who else shall condemn them * ? to whomsoever god doth will life and salvation , ( his will being absolute and immutable ) they are not lyable to condemnation . § . . the scriptures brought by him to prove his minor , are forced to go beyond the intention of the holy ghost , as joh. . . he that believeth not , is condemned already . he that believeth not , is as much , as he that never believeth , or he that believeth not at any time , as chap. . . if ye believe not ( i. e. not at all ) ye shall die in your sins . the scope b of our saviour was to obviate those suspitions and jealousies which are lurking in the hearts of men , as if god in sending his son , intended not their good , but onely laid a design and ambushment for their further condemnation . it is no such matter ( sayes our saviour ) god sent not his son to condemn the world , vers. . it is an evident sign , that god had no such end in publishing the gospel , for he that believes , is not condemned ; he knows that he is passed from death to life ; and he that believes not , i. e. that finally rejects the grace which is here offered , was condemned long before ; viz. by the sentence of the law , and by the just judgement of god , proceeding against them , according to the tenor of the first covenant : so that god need not go about to entangle men , who were before fast bound in the shackles of sin and misery ; the law condemned them sufficiently , though their contempt of the gospel will aggravate their condemnation . our saviour had no intent at all to shew the state of the elect , before believing ; but the certain , and inevitable misery of them that believe not ; by reason of the sentence of the law which had passed upon them . § . . ( ) his next allegation is as impertinent as this , verse . of the same chapter , he that believeth not , the wrath of god abideth on him . it is evident , that our saviour speaks there of a final unbeliever , and not of an elect person before believing ; the phrase of the abiding * of gods wrath , is applicable to none , but unto reprobates , who do perish for ever : and to say that the place hints , there is a wrath of god which is done away by believing , is but an attempt , to suborn the spirit , to serve our turn . § . . ( ) that which seemes to speak most fully to his cause , is ephes. . . where the apostle tells the ephesians ( whom god had chosen to eternal life , chap. . . ) that they were by nature the children of wrath ; even as others . to which i answer , ( ) that the text doth not say , that god did condemn them , or that they were under condemnation , before conversion . ( ) the emphasis of this text ( i conceive ) lies in this clause [ by nature . ] so then the apostles meaning is , that by nature , or in reference to their state in the first adam , from whom by natural propagation they descended , they were children of wrath , they could expect nothing but wrath and fiery indignation from god : yet this hindered not , but that by grace , they might be the children of his love ; for so all the elect are , whilest they are in their blood and pollution , ezek. . , . the lord calls them his sons and children before conversion , isai. . . & . . & . . heb. . . for it is not any inherent qualification , but the good pleasure of god , that makes them his children , ephes. . . rom. . . john . . believers considered in themselves , and as they come from the loyns of adam , are sinful and cursed creatures , as vile and wretched as the devil himself , though in christ they behold themselves made righteous and blessed . it is granted , that elect infants have the righteousness of christ imputed to them , though they know it not ; and i see no reason that can be given , why it should not be imputed to the rest of the elect before conversion . § . . although the elect are freed from wrath and condemnation ; yet in some sence , they may be said to be under it , in regard that the law doth terrifie and affright their consciences , rom. . . in which respect , it is called a ministration of wrath , and of death , cor. . , . the wrath of god hath a threefold acception in the scripture c . . it signifies the most just , and immutable will of god to deal with a person or persons according to the tenor of the law , and to inflict upon them the punishment which their sins shall deserve : and in this sence , none but reprobates are under wrath ; who for this cause are said to be hated of god. ( ) it notes the threatnings and comminations of the law , rom. . . psal. . . hos. . . jonas . ▪ &c. ( ) it notes the execution of those threatnings , or the punishments threatned , ephes. . . luke . . matth. . . now in the first and third sence , the elect never were , nor shall be , under wrath ; god never intended to deal with them according to the tenor of the law ; nor doth he inflict upon them the least evil , upon that account , christ having freed and delivered them from the curse : but as wrath is taken in the second sense , for the comminations and threatnings of the law , so they are under wrath , till they are able to plead their discharge and release , by the gospel . the threatnings of the law , do seize upon and arrest their consciences , no less then others ; and therefore the law is compared to a rigid school-master * , which never ceaseth to whip and lash them , until they flye unto christ. for though he hath freed them from the curse , yet the lord sees it fit they should for a while be held under the pedagogy and ministration of the law , that they may learn to prize the redemption which they have by christ , gal. . . the lord , when he published the law in sinai ( as the apostle observes , gal. . . ) did not repent him of his promise , made typically with abraham and his seed , but really with christ , and the elect in him : but ( sayes he ) the law was added , because of transgression , i. e. to discover their sinfulness and misery by nature , and to render the grace of the promise more desirable , vers. . as the saints in the old testament were heirs of the promise , had a real and actual interest in all the blessings of the new covenant , whilest their consciences were whipped and scourged by this merciless school-master ; so all the rest of the elect are partakers of the same grace of life , though the law doth terrifie and condemn them : the threatnings of the law do not shew what is the state of a person towards god , or how god doth account of him ; but what he is by nature , and what he hath deserved , should be inflicted upon him ; which a man cannot chuse but expect , and fear , till his conscience be secured by better promises : so that i shall not be afraid to say , that the consciences of the elect before faith , are under wrath , and not their persons ; and though their consciences do condemn them , yet god doth not . but against this mr. w. hath sundry exceptions . § . . the condemnation they are under , is the condemnation exception of the law ; which pronounceth all men guilty , not onely in their own conscience , but before god , rom. . . answ. that the voice or sentence of the law , shews not who are condemned of god , but who are guilty and damnable in themselves , if god should deal with them by the law , which is the scope of the apostle , rom. . , . that all the world might become guilty before god. so indeed are all men considered according to what is due by the law , psal. . . but the elect as considered in the grace , and forgiveness of god , and the perfect satisfaction of jesus christ , are discharged from this rigorous court , their cause is judged at another bar. § . . the condemnation of an unbelievers conscience , is exception either true or false ; if true , then it is according to the judgement of god , and speaks as the thing is , and so god condemns as well as the conscience , &c. answ. the testimony of an unbelievers conscience 〈◊〉 true , so far as it agrees with the written word ; if it witnesseth to a man any thing , which is neither in the word , nor necessarily deduced from it ; the testimony is false and sinful . for understanding whereof , we must know , that there is a threefold act of conscience about sin ; the first , when it witnesseth to us concerning the desert of sin ; the second , when it witnesseth to us concerning the act of sin , or the sins which we have done : the third is , when it witnesseth to us concerning our final state and condition before god. now if conscience doth bear witness to a man , concerning what he hath done , and what is his desert in so doing , it doth but its duty , rom. . . but if it tell a man , that for the sins which he hath done , he is a damned creature , and must perish everlastingly ; such a conscience is both penally and sinfully evil . the conscience of an unbeliever accuseth truly , when it convinceth him of sin ; that death eternal is the wages of it ; and that by the law he can expect no other : but if it proceeds to tell a man , that his case is desperate , and without hope , it pronounceth a false sentence . for though he be a reprobate , and consequently the sentence is true in it self , yet it is a false testimony in him , for as much as conscience witnesseth that , which it cannot certainly know ; how much more is it a false testimony , when the conscience of an elect person doth make such a conclusion against himself , that god hath absolutely condemned him to hell torments , it is false in it self , and false in him : if it were a true sentence , it were then impossible he should be saved ; for condemnation ( as mr. w. confesseth a little after ) is opposed to salvation ; and the law saith not now cursed , but cursed for ever , matth. . . and therefore , i say , if the conscience of any sinner , either elect or reprobate , shall in this life , pass such an absolute and peremptory sentence against himself , that the curse of the law shall be inflicted upon him , he sins both against the law , and the gospel . ( ) against the law , by applying the ministery thereof to a wrong end , and not as god hath intended it ; for the law was not given ex primaria intentione , to condemn men d , but to further and advance the ministery of the gospel ; that men seeing what they are by nature , and what they have deserved , might flee for refuge unto jesus christ. now when men , hearing the curse of the law , conclude , that surely this must be their portion , and that it is never the neerer for them , that the son of god hath shed his blood for sinners , they sin against the law ; in regard the end of the law is to cause them to flee unto christ ; so that by making the sentence of the law absolute , they quite cross the design and intention of god in giving the law. ( ) they deny the very tenor and substance of the gospel , which is , that in christ there is life eternal for sinners ; and for ought that they can know to the contrary ▪ for them , as well as for others . § . . though we say , that the sentence of condemnation , which men pass upon themselves in this life , is false and erroneous , yet are we innocent of those ugly consequences which mr. w. would thrust upon us , of blinding mens eyes , and hardening their hearts , and searing up their consciences , &c. which are more likely to follow upon an indiscreet application of the law , and mens making the voice thereof the definitive sentence of god , upon all transgressors ; which is the ready way to make men quite desperate , and to harden their hearts in unbelief . we hold it necessary ▪ that the law should be preached to unbelievers in it● strictness , rigor , and inexorable severity ; that they may see there is no hope for them at all , by the works of the law ; yet we would have it preached as an appendant to the gospel , not to drive men to despair , but to believe , and to flee to that sanctuary which is opened in the gospel ; whereas if it be published alone , and as an absolute sentence , it is a bar to faith : for if god doth condemn men , who shall justifie them ? christs merits will not save them , whom god doth condemn ; witness reprobate men and angels , unto whom there remaineth no sacrifice at all for sin . § . . his third exception is , that the condemnation with exception which the unbeliever is condemned , is expressed john . . by the abiding of gods wrath upon him . therefore we say , no elect unbeliever is condemned of god , because the wrath of god doth not abide upon him . the condemnation wherewith the unbeliever , i. e. the final unbeliever is condemned , is indeed the abiding of gods wrath , that is , he shall die everlastingly , for it is opposed to everlasting life ; but what is this to the elect , who are not final unbelievers ? § . . his fourth and last is , that the condemnation of unbelievers exception is opposed to salvation , john . . and surely the condemnation that is opposed to salvation , is more then the condemnation of a mans own conscience , &c. i answer , . that the condemnation opposed to salvation , is damnation ; and then by mr. woodbridges argument , the elect , because they are sometimes unbelievers , must all be damned . but . this rather shews ( as i said before , ) that , by him that believeth not , is meant , he that believeth not at all . chap. xii . wherein mr. woodbridges third , fourth , and fifth arguments are answered . his third argument is drawn from the several comparisons by which justification by faith is illustrated . sometimes it is compared to the israelites , looking up to the brazen serpent for healing , joh. . . numb . . as then , they were not first healed , and then looked up to see what healed them , but they did first look upon the serpent , and then they were healed . even so it is the will of god , that whosoever seeth , and believeth the son , shall be justified , john . . sometimes faith is compared to eating , and justification to the nourishment which we receive by our meat , &c. to which i answer , . that comparisons prove nothing , unless they are framed by the holy ghost for the thing in question . now i utterly deny that it was the intent of the holy ghost , in either of these comparisons , to shew in what order , or method we are justified in the sight of god. . the stinging of the fiery serpents did plainly shadow forth the effects of the law in conscience . the law by revealing the wrath of god , against all unrighteousness a , stings and wounds mens consciences b ; for which cause it is called , a fiery law , deut. . . to wit , from its effects , because it doth , as it were , kindle a fire in mens bones ; they have no rest in their souls , until these wounds are healed c . now as the israelites when they were stung by those fiery serpents , found no ease , till they looked up unto the brazen serpent : so the soul that is smitten and wounded by the ministery of the law , will never finde rest , till it looks unto him , in whose wounds and stripes is the healing of sinners d . . this very comparison doth make against him ; as the israelites were alive , when they looked upon the brazen serpent , or else they could not have seen it : so they that ●●ok upon jesus christ , i. e. believe in him , are spiritually alive , or else they could not put forth such a vital act . it is said indeed , numb . . . that when any man that was bitten , beheld the serpent of brass , he lived , i. e. he was healed , or had ease from his anguish ; so they that by faith look up unto the antitype , they finde ease and rest for their wearied souls ; they do then live , i. e. they have the comfort and enjoyment of that life , which before they had in christ. a man is said to live , when he lives comfortably and happily e . § . . . mr. w. to make the comparison suit , hath falsified the text , joh. . the words are , it is the will of god that every one that seeth the son , and believeth on him , may have everlasting life ; it is not ( may be justified ) as he corrupts it . ( ) whereas he sayes , faith is compared to eating , and justification to nourishment , joh. . . it is a mistake like the former , for it is christ himself , who throughout that chapter is compared to bread and food ; whom by faith we receive for our refreshment ; consolation , and spiritual nourishment . § . . his fourth argument is drawn from the perpetual opposition between faith and works ; from whence he reasons thus . what place and order works had to justification in the covenant of works , the same place and order faith hath to our justification in the covenant of grace : but works were to go before our justification in the covenant of works . ergo , faith is to go before our justification in the covenant of grace . i answer , that his major is extreamly gross ; i dare say , a more unsound assertion cannot be picked out of the writings , either of the papists or arminians , then this is . that faith ( taking it as he doth in a proper sence ) hath the same place in the covenant of grace , as works have in the covenant of works . that i have not charged him too high , will appear to any one that shall consider these few particulars . first , works in the first covenant , are meritorious of eternal life ; he that doth the works required in the law , may in strictness of justice , claim the promise as a due debt , rom. . . was ever any protestant heard to say , that faith and faithful actions ( which , as hath been shewn men of his notion do include in faith , ) do merit eternal life ? secondly ; works in the first covenant , are the matter of our justification ; he that doth them , is thereby constituted just and righteous in the sight of god. righteousness consists in a conformity to the law , so that whosoever keeps the law , must needs be righteous : but now faith is not the matter of our righteousness , god doth not account men righteous , for their faith ; i confess , he hath bellarmine and arminius on his side , who say , that ipsa fides , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere imputatur in justitiam f , but the apostle hath taught us other doctrine , rom. . . that by the obedience of one ( i. e. of christ ) many are made righteous . and cor. . . that we are made the righteousness of god in him . thirdly , if faith hath the same place in the second covenant , as works in the first , then must god account faith to be perfect righteousness , which is contrary to his truth and justice : to say that faith is perfect righteousness by the second covenant , though not by the first , is but petitio principii ; legal and evangelical righteousness , being one and the same , as to the matter of righteousness , though they are inherent in divers subjects . the first covenant requires a righteousness in us , the second gives and accepts a righteousness which is anothers . fourthly , if faith hath the same place in the second covenant , as works had in the first , then were the second covenant , a covenant of works , seeing faith is a work , and a work of ours : so that by this means the two covenants should be confounded , nor would the latter be any whit more of grace , then the former . fifthly , this assertion makes faith to be not of grace , because not from the covenant of grace , seeing the covenant it self depends upon it . how contrary this doctrine is to the sense of our protestant divines , hath in part been shewed before g , who till this last age have taught , that these two propositions [ a man is justified by works ] and [ a man is justified by faith ] do carry meanings utterly opposite to one another h . the one is proper and formal , the other is metonymical and relative . in this proposition [ a man is justified by works ] we are to take all in a plain and literal sence , that god doth account him that hath kept the law , exactly in all points , a righteous person , and consequently worthy of eternal life ; but now that other proposition [ a man is justified by faith ] we must understand it relatively thus ; that a sinner is justified in the sight of god , from all sin and punishment by faith , i. e. by the obedience and righteousness of jesus christ , which we receive and apply unto our selves by true faith. § . . let us now hear what mr. w. hath to say for the defence of his major , which treads antipodes to the current of all out protestant writers . if ( saith he ) the minor be granted , the major must be out of question . i must confess , if confidence did prove , here were proof enough . that which he addes , hath as little weight , as ( ) why should not , believe in the lord jesus , and thou shalt be saved , ( which is the tenor of the new covenant , rom. . , . ) plead as strongly for the antecedency of faith to iustification in this covenant , as , do this and live , doth evince , that works were necessary antecedents of justification in the old covenant ? answ. here he takes for that granted , which will certainly be denied , scil . that , believe in the lord jesus , and thou shalt be saved , is the tenor of the new covenant ; for ( ) it is no where called so , ( ) where the new covenant is recited , as jer. . heb. . it runs quite in another strain , it doth not promise salvation upon condition of faith , but faith and salvation , and all other blessings , present and future . that text rom. . , . is not the tenor of the new covenant , for that requires confession as well as faith , and then the justification of the new covenant should be called justification by confession , as well as by faith. the apostle there describes the persons that shall be saved , they are such as do believe and profess the truth : his scope ( as our divines i have noted ) is to resolve that grand and important question , how a man may know that he shall be saved ? you need not ( sayes he ) to ascend into heaven , or descend into h●ll , &c. to fetch christ himself to tell you by immediate revelation , whether you shall be justified and saved ; we have neerer and more certain evidences ; he that believes with the heart , &c. in this scripture he gives us two marks or characters of a true christian ; one internal , known onely to the christian himself , believing with the heart ; the other external , or visible to men , confession with the mouth : but of this we shall have occasion to speak more anon . § . . ( ) he urgeth , that faith and works have the like order to justification , in their respective covenants , or else justification by faith , and justification by works , were not opposed , as they constantly are in the apostles writings , &c. we grant , that there is a true and formal opposition between faith and works : the affirmative , which the jews pleaded for [ that a man is justified by works ; ] and the negative , which the apostle contended for , [ that a man is not justified by works ] but by faith , are as opposite as east and west , and as impossible to be reconciled , as light and darkness : but then faith must be taken objectively , and not properly ; for that which is formally opposed to works , is not the act , but the object of faith , to wit , the righteousness of christ , which we apprehend and enjoy by faith , for if by faith , he had meant the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , or act of believing . there were no opposition at all between faith and works , and the establishing of justification by faith , will in no wise destroy justification by works ; and consequently ( to use mr. woodbridges expressions ) there would be nothing but falshoods and equivocations in all the apostles disputations , against justification by works : how easily might the jews , and the apostle , i will adde the papists and protestants , be reconciled ? they say we must be justified by works , and these say we must be justified by faith , which is a work of ours , and such as includes all other works of new obedience ; an easie distinction will salve the matter . we are not justified by works , as they are conditions of the first covenant , but we are justified by works , as they are conditions of the second covenant . we are not justified by works , as they are our legal righteousness , but we are justified by works , as they are our evangelical righteousness . was it beseeming the gravity of so great an apostle , to raise so sharp a contest about a trifle , as the denomination of works from the first and second covenant , when as the works are the very same , in respect , both of the matter and subject ? would not all men have censured his writings to be but strifes of words ? § . . his fift objection is raised from cor. . . such were some of you , but you are washed , but you are justified in the name of the lord jesus . where ( sayes he ) there is an evident opposition between the time past , and present , in respect of their justification . and thence he argues , now you are justified , ergo , not before , or befor● you were unjustified . to which i answer , ( ) that the words do not countenance this inference : he sayes indeed , that in times past they were unsanctified , they had been fornicators idolaters , &c. i. e. as vile and wicked as the worst of men , for which sins they deserved to be shut out of the kingdom of god , no less then they that are damned : he doth not say , that they were unjustified before conversion ; they were reclaimed or cleansed from those sins , by the preaching of the gospel , but they were justified from those sins , in , or by the name , i. e. the merit and righteousness of jesus christ , which was imputed to them by god , whilest they lived in unbelief . but ( ) if any man will strain this consequence from the words , you are justified , ergo , you were not , whilest you lived in these sins ; i shall then own the answer , which he rejects with so much scorn and contempt , that they were not justified before conversion , either in foro conscientiae , or in foro ecclesiastico ; not doubting , but that i shall sufficiently clear it from his exceptions . § . . the first of which is , why might they not be said to be exception sanctified before conversion , as well as justified . i answer , that there is not the same reason for a mans sanctification before faith and conversion , as there is for his justification . for ( ) to say , that an unconverted person is sanctified , is , contradictio in adjecto ; but it is no contradiction to 〈◊〉 , that an ungodly or unconverted person is justified , which is the expression of the holy ghost , rom. . . sanctification consists in our conversion , or turning unto god ; but our justification , in gods accounting unto us the righteousness and satisfaction of his son ; the one is a work or act of god done without us , cor. . . but the other is the operation of god within us . god cannot sanctifie us without holiness , because he cannot do contradictions ; but god may justifie us , if he please , without faith and inherent holiness , because that , ex natura rei is no contradiction . our sanctification flows from faith , as the principle and motive of it , john . . & . . gal. . . but now our justification hath not that dependence upon faith , seeing that is gods act , and not ours ; though we are said to be sanctified by faith , yet not in that sense , that we are said to be justified by faith. faith is active in the one , but passive in the other ; it is onely the hand or instrument that receives our justification , it is the principle or efficient which operates and produceth our sanctification . ( ) though justification be sometimes taken for the declared sentence of absolution in the court of conscience ; yet it follows not , that sanctification should be so understood ; because the sentence of justification is terminated in conscience : but sanctification is diffused throughout the whole man , thes. . . sanctification is not our knowing that we are sanctified , but the conformity of our faculties , and their operations to the rule of holiness : so that his assertion , that [ nothing can be alledged for justification before believing , which will not hold as strongly for sanctification before believing ] hath nothing but confidence to support it . exception § . . his next exception is , that the justification they now had , was that which gave them right and title to the kingdom of god , which right and title they had not before they believed , &c. for if they had this right before they believed , then whether they believed , or no , all was one , as to the certainty of their salvation ; and they might have gone to heaven , though they had lived and died without faith. to which i answer , . that these elect corinthians had no more right to salvation after their believing , then they had before : for their right to salvation was grounded onely upon the purpose of god , and the purchase of jesus christ. salvation is a 〈◊〉 freely bestowed upon us , and not a debt , or wages that becomes due to us upon the performance of conditions . . it will not follow from hence , that then they might have gone to heaven without faith ; seeing christ hath purchased faith for his people , no less then glory , pet. . . and god hath certainly appointed , that all that live to years of discretion , whom in his secret justification he hath adjudged to life , shall have this evidence of faith , acts . . & . . exception § . . but ( sayes mr. w. ) this evidence is of such necessity , as that if they have it not , they shall loose that life to which they are adjudged , or no : if not , then whether they believe , or do not believe , they shall be saved ; if it be , then there is no absolute justification before faith , and justification , must be conditional . ans. . by this argument , not onely faith , but all other works of sanctification , and perseverance in them , must be the conditions of our justification ; and consequently , we may be said to be justified and saved by them . the scriptures speak the same things of works , as it doth of faith , mark . . prov. . . tim. . . matth. . . now let him consult with our protestant divines , whether this be a good argument , no man is saved , or glorified without works , ergo , men are saved by works ? . this reason makes as much against absolute election before faith , as against absolute justification : he may argue as well , faith is of such necessity , that they , that have it not , shall loose the life , to which they are elected , or not : if not , then whether the elect believe , or not , they shall be saved ; if it be , then there is no absolute election before faith , and election must be conditional , contrary to many scriptures , tim. . . rom. . . mark . . but . to the argument , we say , that election and justification are absolute , because they depend upon no antecedent condition in the person elected and justified , not because they are absolute without the consequents that depend upon them , so that notwithstanding all that hitherto he hath brought , the opinion he opposeth , will stand unshaken . we shall now proceed to the anascheuastical part of his discourse , and so weigh the strength of his replies to those arguments of ours , he is pleased to mention . chap. xiii . wherein mr. woodbridges answers to those scriptures which hold forth [ an immediate actual reconciliation of sinners to god , upon the death of christ , without the intervention of faith ] are examined . the texts which he hath cited , as objected against him , are matth. . . this is my beloved son , in whom i am well pleased , viz. with sinners . and rom. . . we were reconciled unto god by the death of his son. which places were not once mentioned in the conference , that i had with him : the former i alledged in the discourse which i had with mr. warren ( as hath been shewn before a ) to which i had added sundry others , had i not been inte●rupted by the unseasonable ( not to say , uncivil ) interposing of this antagonist , who then cast in the exceptions , which since he hath printed , with some enlargements . exception his first exception against the force of that scripture , is , that the wel-pleasedness of god , need not to be extended beyond the person of christ , who gave himself unto death an offering and sacrifice unto god , of a sweet smelling favor , eph. . . whereunto i answer , ( ) that he opposeth his single opinion against the judgement of all the interpreters that i have seen , without one grain of reason to counter-ballance them , as if he were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * , or as david , sam. . . worth a thousand , such as calvin , beza , paraeus , &c. who do extend it unto all those , for whom christ exhibited himself a mediator . it was the opinion of musculus , testimonium hoc patris caelitus terris illatum , declarationem habet voluntatis ejus erga genus humanum b , &c. that this testimony of the father doth manifest the will of god towards mankinde . god ( sayes calvin c ) by this testimony which he gave to christ , declares he is a father unto us all . and a little after , saint paul doth best interpret this text , eph. . . where he sayes , god hath made us accepted in jesus christ. and again , in this clause [ in whom i am wel-pleased ] he gives us to understand , that his love is so great to christ , that from him , it overflows upon us all . and beza d more expresly , significat enim pater christum , &c. the father did hereby signifie , that christ is he alone , whom when the father beholds , he layes aside all his wrath and indignation , which we deserved ; and that he is the onely mediator and reconciler . which ( sayes he ) will be better understood by comparing this text with exod. . . where we read , that israel was made accepted to god by the high priests appearing for them in the presence of god ; which high priest was undeniably a type of christ. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) though in the use of sacred , and other authors , it hath the signification of the present tense ; yet here it may as fitly be rendered by the time perfectly past . ut declaret pater se jam esse in filio hominibus reconciliatum : that the father might declare that he is already reconciled to men in his own son ; he plainly alludes to isai. . . sensus est , &c. ( saith pareus e ) the meaning of the place is , that this is my son , for whose sake and merit , i do lay aside all my displeasure against mankinde , and do receive them into favor . this voice doth comprise the whole mystery of our reconciliation with god , by , and for the sake of christ. to these we might adde the suffrage of one of our own countreymen f . this voice was uttered in respect of us , because of old god was angry with us for our sins , but now he is reconciled to us by christ. and honest ferus g ( who was more a protestant in the doctrine of justification , then many of ours , ) haec verba nedum christo dicuntur , sed & nobis , &c. these words were not onely spoken unto christ , but unto us . let him that hath leisure look over more h . § . . ( ) it is against the scope of the words to limit them to the person of christ , they being a solemn declaration of christs investiture in the glorious office of a mediator ; in which respect he is said to be a son given , and born to us , isa. . and therefore this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of god to men , was at his birth proclaimed by the holy angels , luke . all that grace or favor which at any time was manifested to christ , as a mediator , was for their sakes whom he represented , and to whom the benefits of his mediatorship were intended . see john . . that text eph. . . which mr. w. alledgeth for confining of this voice to the person of christ , proves nothing less , where the apostle shews the effect of christs sacrifice towards us , thus , as when noah offered up his burnt-offerings to god , the lord smelled a sweet savor , &c. gen. . . so when christ offered up himself a sacrifice of atonement , the lord smelled a savor of rest , and was fully satisfied for the sins of his people . ( ) there is no reason can be given , why those words should be terminated to the person of christ , seeing that god was never displeased with him , nor had our saviour any doubt , or suspition of it ; and therefore it was altogether needless that god should declare his well-pleasedness to him in his own person . ( ) the well-pleasedness of god is to be extended unto them , for whom christ offered up his sacrifice ; but christ did not offer up his sacrifice for himself , but onely for sinners . ergo. § . . well , haec non successit , alia aggrediamur via : his next exception therefore is , that if we should extend it unto men , the exception words prove no more , then that it is through christ , that god is well pleased with men , whensoever it be that he is well pleased . so that in his sense i am well pleased , is as much as i will be well pleased with them , when they have performed the terms and conditions required on their part . a gloss which ( i dare say ) was never dreamed of by any expositor before himself . here ( ) let the reader observe how bold he makes with the holy ghost ; for when god tells us , he is well pleased , to say no , he is not , now , but he will hereafter , is not to interpret , but contradict the scripture . ( ) his gloss contradicts it self , for if our reconciliation with god , doth depend upon terms and conditions performed by us , then it is not through christ alone , that god is well pleased with men , whensoever it is ; and christ is at most but a partial cause of our reconciliation . § . . but to render his paraphrase more probable , he hath cited divers other places , where ( as he pretends ) verbs and participles of the present tense have the signification of the future , though ( says he ) the verb in this place be not the present tense , but the first aorist ; though it be the aorist , what is that to the purpose , seeing ( as every school-boy knows ) the aorists have the signification of the preterperfect tense , and not of the future ; and if that enunciation will hold in the preterperfect tense ( as beza grants ) then is it much more true in the present tense . but to his allegations i answer , ( ) that in most of his instances , there is no necessity to feign a change of tenses , as john . . messiah cometh , i. e. the promise of the messiah draws nigh to be fulfilled . so chap. . . the hour is coming , and now is , &c. the dead did then hear the voice of the son of man , both in his own , and in his disciples ministery . so cor. . . the verbs are most properly rendred in the present tense , when israel shall , or doth turn unto the lord , the vail is taken away ; for as cameron notes their conversion to god , doth not precede the taking away of the vail , but both are at the same time . rom. . . by hope we are saved . the enunciation is true and emphatical in the present tense ; for in many other places the saints are said to be saved , and to have eternal life , whilest they are in the body , john . . & . . & . , . col. . . eph. . , . tit. . . john . , . they have here the beginnings , or first-fruits of that salvation ; the complement and perfection whereof , they as yet do wait for ; they have now the joy and comfort of their salvation , thorough faith and hope , because hope looks upon the promises of god , not as doubtful but as sure and certain , heb. . , . they are now sayed by hope , or they shall never be saved by hope , for hope that is seen , is not hope ; in the world to come they are saved by sight , and not by faith or hope : so that text cor. . . is most properly rendered , thanks be unto god that giveth , or hath given us the victory through jesus christ. for the saints have already obtained victory over death , and the grave , in christ their head. rom. . . in all things we are more then conquerors . and john . . be of good cheer , i have overcome the world . so heb. . . your confidence hath a great recompence of reward , to wit , in the present effects which it did produce , as inward peace , joy , &c. according to that of the psalmist , psal. . . in keeping thy statutes , there is great reward . but ( ) if i should grant , what he desires , that in all these places there were an heterosis of tenses , ( for i acknowledge this trope is frequent in scripture ) yet this great flourish will amount to nothing , unless he had shewn by the circumstances of the text , or the nature of the thing , that it must be so expounded here ; for if men had liberty to feign enalloges of numbers , cases , and tenses , at their pleasure , it were easie to elude the meaning of the plainest texts . § . . ( ) those words , heb. . . without faith it is impossible to please god , do not conclude what he would have them , to wit , that god is not wel-pleased with his elect in christ , before they do believe ; for the apostle speaks there of mens works , and actions , and not of their persons . no man can please god without faith , no not believers themselves ; their religious services are not pleasing to god , unless they are done in faith , for bonum est ex causa integra k , now faith is a principal ingredient in the saints obedience ; for if it be not done in faith , it is not done in love , gal. . and consequently it is not fruit unto god , rom . . gods wel-pleasedness with his elect , is the immediate effect of the death of christ , for that which raised a partition wall between god and them , was the breach of the law ; now when the law was satisfied for their sins , this partition was broken down , his favor had as free a current , as if they had not sinned : and therefore the blotting out of our sin , and our reconciliation with god , is ascribed , solely , and immediately to the death of christ , as in many other scriptures , so particularly , ephes. . , . & . , . col. . , . & . , . cor. . . god was in christ reconciling the world to himself ; he did not onely act towards it , as mr. w. glossed those words in his sermon , but ( saith the text ) he did not impute their sins unto them ; for whom christ died . the actual blotting out of sin ( sayes mr. perkins l ) doth inseparably depend upon satisfaction for sins , and satisfaction with god doth necessarily imply the very real and general abolishment of the guilt and punishment of sin . that which makes our persons acceptable to god , is the righteousnes of jesus christ ; but now our actions are not pleasing , unless they are conformable to the rule , and all necessary circumstances do concur ; the cheif whereof , is faith in the propitiation and atonement of jesus christ , whereby their defects and obliquities are done away m . § . . ( ) whereas he addes , that it was a poor answer which i gave to mr. good , [ that god was well pleased with his elect , whilest unregenerate , though not with their unregeneracy . ] . as far as it concerns my self , i shall subscribe to his censure , i am poor , but he is rich , i am empty , but he is full n . but . he may be pleased to take notice , that a far richer man then himself , in all kinde of learning , both humane and divine , hath given the very same answer unto this question . mr. pemble o distinguisheth between gods love to our persons , and gods love to our qualities and actions : a distinction which ( sayes he ) parents are well skilled in , who put a difference between the vices , and persons of their children ; those they hate , these they love , even when for their vices they do chastise their persons . the case ( sayes he ) is the same between god and the elect , his love to their persons , is from everlasting the same ; nor doth their sinfulness lessen it , nor their sanctity increase it , because god in loving their persons , never considered them otherwise , then as most perfectly holy , and unblameable in jesus christ , &c. it is a strange inference which he draws from my words , that because i said , god is well pleased with the persons of his elect , whilest unregenerate , that afterwards he is well pleased with their unregeneracy also : he might as well impose this absurdity upon the prophet , that because he saith , ezek. . . thy time ( to wit , of unregeneracy ) was the time of love . surely not of their unregeneracy , but of their persons then unregenerate , that therefore the prophet supposeth , that after their conversion god did love their unregeneracy , or that corruption of nature , which remained in them . such quibbles are unbeseeming serious christians . § . . i shall adde but a word to clear up the difference between the actions of regenerate and unregenerate persons ; and first , we say that the best actions of unregenerate men are impure and sinful , which though they are pardoned unto all the elect for the sake of christ , yet they are not acceptable to god , but in themselves most abominable and loathsome in his sight , prov. . . tit. . . isai. . , &c. secondly , though ( as the orthodox acknowledge ) the best works of the best men , have not in them that inherent purity and holiness , which can stand before god without the mediation of their high priest p , yet they may be said to be acceptable and pleasing unto god , not onely comparatively , because they are better then the works of unregenerate men , or then the sinful works of such as are regenerate ; but absolutely , and that two ways . . abstractly and in themselves , or as they ought to be done ; and thus faith , hope , love , &c. are acceptable to god , for they are that spiritual worship and service which god looks for , and delights in , joh. . . micah . . gal. . , . phil. . . and in this respect , a meek and a quiet spirit , is said to be of great price in the sight of god , pet. . . . concretely as they are acted by us , or do pass through our hands , and so they are acceptable to god , as they are washed and cleansed in the blood of christ , pet. . . our spiritual sacrifices are made acceptable to god in jesus christ , or by his taking away the sin and defilement , that adheres unto them q : our high priest doth not procure the acceptance of those works , which in their whole abstract nature , are sinful , such as are all our works before conversion , and the fruits of the flesh after conversion , he obtains forgiveness , but not acceptance for them : but now those works which come from the spirit of god , and are sinful onely through the mixture of our corruptions ( as sweet water which passeth through a sink ) these he makes acceptable to the father , by taking away the imperfections and defilements that adhere unto them . § . . the next scripture which mr. w. hath brought in , by way of objection against himself , is rom. . . when we were enemies , we were reconciled to god by the death of his son. to which he answers , that christs death was the price of our reconciliation , and so it is through the death of christ that we are reconciled , be it when it will be that we are reconciled . against this answer of his , i shall offer these exceptions . ( ) it offers a manifest violence to the text , to say , that we were reconciled , is as much as we shall be reconciled when we have performed the terms and conditions required of us . ( ) if our reconciliation to god , did depend upon terms and conditions performed by us , then is it not through the death of christ that we are reconciled unto god ; we should be more the cause , of our reconciliation , then christ is ; for he that performs a condition , to which a benefit is promised , doth more to the procuring of it , then he that makes or obtains that conditional grant ; notwithstanding which , he is never awhit the near of the benefit , unless his own act do concur . ( ) the apostle declares , that this reconciliation was made when we were enemies ; ergo , before our believing , or the fulfilling of any condition on our part : for believers are not enemies . ( ) if his meaning were no more then this , that it is through the death of christ , that we are reconciled , be it when it will , that we are reconciled ; then this clause [ when we were enemies ] would be superfluous and redundant ; whereas the main emphasis of the text doth lie therein , as is evident from the gradation which the apostle makes , vers. , , . ( ) the apostle in cor. . . affirms , that our saviour did not onely pay the price of our reconciliation , but that god did so far accept of , or acquiesce therein , that upon the payment of it , he did not impute our sins unto us , i. e. he justified us ; for the apostle , rom. . defines justification to be the non-imputation of sin . ( ) and lastly , that which he grants , yeelds the matter in question , viz. the immediate actual reconciliation of sinners upon the death of christ ; for if christ by shedding of his blood , paid the total and full price , for our deliverance from the curse of the law , then were we actually set free from the obligation of it ; for when the debt is paid , the debtor is free in law ; it is unjust to implead a person for a debt which is paid . § . . secondly , to illustrate and confirm his answer , he makes use of r grotius his distinction of three moments , or periods of the will of god ; ( ) at enmity , ( ) appeasable , ( ) appeased . . before the consideration of the death of christ , god ( saith he ) is at enmity with the sinner , though not averse from all ways and means of reconciliation . . after the consideration of the death of christ ; and now is the lord not onely appeasable , but doth also promise that he will be reconciled with sinners , upon such terms as he himself shall propose . . after intercession on christs part , and faith on the sinners part ; and now is god actually reconciled , and in friendship with the sinner . this grotian and vorstian divinity is monstrous gross , which renders god as changable as a fickle creature , and palpably denies his god-like nature , scil . his simplicity , eternity , omnisciency , immutability , &c. arminius himself s was more modest , then to affirm a change in the will of god ; nay , plato t was a more orthodox divine in this point , who said , that the first mover can be moved of none , but by himself . the will of god is not inclined or moved by any thing without him , unto any of his acts , whether immanent or transient ; for that which is the cause of his will , is the cause of himself ; seeing that his will , is his essence . the death of christ doth not cause any alteration in the will of god u ; his merits are not the cause , why god doth love us , or will to us the blessings of his covenant , they did not change god , ex nolente in volentem , ex odio h●bente in diligentem x , as greevenchovius dreamed : and the reasons are , ( ) because god is unchangable , he neither ceaseth to will what at any time he intended , nor doth he begin to will what he did not always purpose : ( ) because no reason can be given of the will of god , aquinas says well , nullum temporale y , &c. nothing that hath its being in time , can be the cause of that which is eternal , for then the effect should be before the cause . now that i may not actum agere , i shall desire the reader to consult what mr. owen z hath said in answer to this notion of gr●tius ; whereof , if mr. w. had vouchsafed to take any notice , he might have seen cause enough to decline from the steps of his admired grotius . § . . thirdly , he infers , that because the apostle saith , vers. . we have now received the atonement , or reconciliation . ergo , not before we believed . to which i answer , ( ) he might as well reason , that because the apostle saith , cor. . . now is christ risen , ergo , he was not risen before he writ that epistle ; and from eph. . . the spirit that now worketh in the children of unbelief , ergo , he did not work in them before . ( ) if it be referred to our receiving , or apprehension by faith , it doth not prove , that the reconciliation or atonement was not made before . there is a wide difference between the making or obtaining of reconciliation ▪ and our receiving of it ; though we cannot receive or apply it to our selves any otherwise then by faith , yet it follows not , that god did not account it unto us before . the typical sacrifices made a present atonement , much more the real , see heb. . . § . . fourthly , he gives us his opinion concerning the immediate effect of the death of christ , which ( saith mr. baxter ) is one of the greatest and noblest questions in our controverted divinity ; he that can rightly answer this , is a divine indeed . and no doubt but mr. w. deserves the bell in his account . let us therefore see what a glorious atcheivement he ascribes unto it . it is ( saith he ) through the death of christ , that the promise of reconciliation is made , by , and according to which , we are actually reconciled unto god after we do believe ; to wit , at the day of judgement , when we have performed that , and all other conditions required of us ; which in sum , is , as if he had said , that the death of christ procured no certain or immediate effect at all : for notwithstanding his death , it is possible that none may be saved ; for things obtained under condition , are as to their accomplishment altogether uncertain ; for the condition may be fulfilled , or it may not be fulfilled . the utmost which hereby is ascribed to the death of christ , is , that he hath obta●ned a salvability for sinners , or a way whereby they may become their own saviours ; which in the old popish english is , that christ hath merited that we might merit eternal life , or as the remonstrants have refined the phrase , his death hath made god placabilem , but not placatum . a shift ( says pemble ) devised meerly to uphold the liberty of mans will , and universal redemption . whereunto the abettors of this notion do hie them apace . § . . but against it , i shall oppose these considerations . ( ) the scripture no where ascribes this effect to the death of christ , that he died to obtain a conditional grant , that we by performing the condition , might be reconciled to god , but to obtain peace and reconciliation it self . daniel doth not say that messiah shall be cut off to obtain a promise , but to make an end of sin , &c. chap. . . nor the apostle , that christ by the blood of the cross , hath obtained a conditional promise of reconciliation , but that he hath made peace , col. . . broken down the partition wall , ephes. . . delivered us from the curse , gal. . . and our saviour in that of matth. . . ( which mr. w. cites ) doth not say , that he shed his blood to procure a conditional promise , whereby all men may obtain remission ; but for the remission of the sins of many , i. e. of all the elect. ( ) if christ by his death obtained onely a conditional promise , then was his death no more available to the elect , then unto reprobates , no more to peter , then it was to judas ; whereas the scripture shews us , that the effects of christs death are peculiar onely to the elect. see john . , , . & . , . ( ) if christ by his death obtained but a conditional promise , then do men more for their salvation , then christ hath done ; for he that performs the condition , doth more to his salvation , then he that obtained the conditional promise ; notwithstanding which , he might have perished . ( ) it makes christ to have died in vain , at least , without any determinate end , in reference unto them , for whom he died ; seeing that notwithstanding his death , it was possible , that none at all might be saved . and thus ( as mr. owen hath noted a ) he is made a surety of an uncertain covenant , a purchaser of an inheritance perhaps never to be enjoyed , a priest sanctifying none by his sacrifice ; a thing we would not ascribe to a wiseman in a far more easie undertaking . if mr. w. shall say , that christ is certain , that the elect will perform the condition required , we shall demand whether this certainty doth arise from their wills , or his will. if he say from their wills , and his fore-sight of their well using of their natural abilities to fulfil the condition required , he shakes hands with papists and arminians , who make our election and redemption to be ex praevisa fide : a conceit that hath been confuted over and over ; if from his own will , because he hath purchased faith for them , then he obtained more by his death , then a conditional promise . § . . fifthly , the ground whereon he builds these assertions , is a very sandy foundation , to wit , that the death of christ was not solutio ejusdem , but tantidem ; not the payment of that which was in the obligation , but of something equivalent ; and therefore it doth not deliver us ipso facto , but according to the compact and agreement between the father and him . i answer , ( ) whether the death of christ be solutio ejusdem , or tantidem , as it is a satisfaction or payment of a debt , so the discharge thereby procured , must needs be present and immediate ; for that a debt should be paid and satisfied , and yet justly chargeable , implies a contradiction . but ( ) mr. w. might have thought we would expect a better proof then his bare word , that the death of christ is not solutio ejusdem , seeing the holy ghost shews , first , that christ was held in the same obligation , which we were under , he was made under the law , not an other , but the very same that we were held in , gal. . , . ergo , he paid the same debt that we did ow. secondly , that the curse , or punishment which we deserved , was inflicted upon him , gal. . . the whole wages or curse that is due to sin , is death ; and this christ under-went for us , heb. . , . isai. . , . what is it to die , or to bear chastisement for another , but to undergo that death which the other should have undergone ? if it be objected , that the death which we deserved , is eternal , such as the damned endure ; our divines have answered long ago , that christs death was such in pondere , though not in specie , in potentia , though not in actu : the dignity of his person raised the price of his temporary sufferings to an equipollency with the other . mr. owen b says well , that there is a sameness in christs sufferings with that in the obligation in respect of essence , and equivalency in respect of the adjuncts or attendencies . thirdly , the laying of our sins upon christ , isai. . . subjected him to the same punishment which our sins deserved . fourthly , if god would have dispenced with the idem in the first obligation , christ need not have died ; for if the justice of god would have been satisfied with less then that penalty threatned in the law , he might as well have dispenced with the whole : so then his inference , that the death of christ doth not deliver us ipso facto , ( being destitute of this support ) will fall to the ground of its own accord . § . . m. w. grants , that if the debtor himself do bring unto the creditor , that which he ows him , it presently dischargeth him , but the payment of a surety doth not . and why not ? amongst men there is no difference , so the debt be paid , it matters not , whether it be by the principal , or his surety , the obligation is voide in respect of both : the case is the very same between christ and us . secondly , this exception makes the payment of christ , less efficacious for the discharge of our debt , then if it had been made by us , whereas it is infinitely more acceptable to god , then the most perfect righteousness performed by us . but ( sayes he ) the payment of a surety is refusable ] not after that he is admitted by the creditor , and taken into bond with , or for the principal debtor . it is true , god might have refused to be satisfied for our debt by a surety ; but seeing he ordained his son to be our surety , and entered into covenant with him from everlasting , to accept his payment on our behalf ; the debt which he hath fully satisfied , cannot be charged again , either upon the party , or surety , without manifest injustice . but the father and the son have agreed between themselves , that none should have actual reconciliation by the death of christ , till they do believe . ] shew us this agreement , and we will yeeld the cause . as for the scriptures which he hath mentioned , they speak of no such thing , john . . this is the will of him that sent me , that every one which seeth the son , and believeth on him , may have everlasting life . this text , and others like it , do onely shew who have the fruition and enjoyment of the benefits of christ , to wit , they that believe . the other text , gal. . , . is palpably abused to serve his turn . the apostle doth not say , without faith christ shall profit us nothing , but if we joyn any thing with christ as necessary to attain salvation , we are not believers , or true christians , our profession of christ shall profit us nothing ; and the reason hereof is , because these two principles cannot be mixed c . a mans righteousness before god , is either all by works , or all by christ ; and therefore , whosoever attributes any part thereof to works , he wholly renounceth christ. at the sixth verse he attributes that to faith , which he denies unto other works . in christ jesus ( saith he ) neither circumcision nor uncircumcision availeth any thing , but faith which worketh by love . but as the godly learned d have well observed , the intent of the apostle here , was not to shew what it is that doth justifie , but what are the exercises of divine worship , in which christians should be conversant . he doth not say , that faith working by love , is available to us before god , or in the sight of god , but in christ , i. e. in the church e , or kingdom of christ , which consists in righteousness , peace , and joy in the holy ghost ; though neither faith , nor love , are available to justifie us , yet they are available , i. e. acceptable to god as acts or duties of spiritual obedience , they are the onely acceptable service which we can perform to god. the last place he hath mentioned , is as little to the purpose , as the rest , joh. . . he that hath not the son , hath not life . true ! he doth not say , that all who have not faith ( except final unbelievers ) have not the son , or any benefit by him . § . . but ( says mr. w. ) if our adversaries could prove , that it was either the will of god in giving his son , or the will of christ in giving himself to the death , that his death should be available to the immediate and actual reconciliation of sinners , without any condition performed on their part , it were something to the purpose ; but till this be done ( which indeed can never be done ) they were as good say nothing . had not prejudice cast a mist before his eyes , the scriptures which have been brought already , would be proof sufficient . what clearer testimony can be desired of the will of god , and of christ in this point , then those sacred oracles which shew us , first , that christ by the will of god , gave himself a ransom and sacrifice of a sweet smelling savor unto god , in behalf of all the elect , joh. . . heb. . . & . , . secondly , that this ransom was alone , and by it self , a full adequate and perfect satisfaction to divine justice , for all their sins , heb. . . & . , , . joh. . . thirdly , that god accepted it , and declared himself well pleased and satisfied therewith , matth. . . isa. . . insomuch , that god hath thereupon covenanted and sworn , that he will never remember their sins , nor be wrath with them any more , isa. . . & . , . fourthly , that by this ransom of his , they are freed and delivered from the curse of the law , gal. . . & . . our adversaries say , that he paid the price for their redemption , but with no intent that they should be immediately and absolutely freed d ; which is often , boldly affirmed , and as slenderly proved . but why not immediately and absolutely ? there is ( saith mr. w. ) a compact and agreement between the father and the son , when he undertook to be our surety , that his death should not be available for the actual reconciliation of sinners , till they have performed the terms and conditions required on their part . sed hoc restat probandum ; and i am perswaded will , till the worlds end . let them shew us this covenant and agreement , and we are satisfied ; till this be done , we shall think our proofs sufficient ; and that the force of those allegations is no whit invalidated by this crude assertion . i confess i have heard much talk of this suspensive covenant , but hitherto i have not had the hap to meet with that author , that hath attempted to make it forth ; though i might justly be excused from the labor of proving the negative , seeing that it lies upon our adversaries to clear it up , that there was such a compact and agreement made between the father and the son , that his death should not be available to the immediate reconciliation of sinners , but onely upon conditions performed by them . yet because i intend not any other reply , and that mr. w. may see i do not dissent , because he hath said , and not proved it ; which in controverted points , were ground enough ; i shall offer him the reasons , which as yet do sway my judgement to believe the contrary . chap. xiv . of the covenant between the father and the son , concerning the immediate effects of christs death . the reasons which perswade me to believe , that there was not any covenant passed between god and christ , to hinder the immediate and actual reconciliation of gods elect by his death , and to suspend this effect thereof , upon terms and conditions to be performed by them ; but contrariwise , that it was the will both of god and of christ , that his death should be available to their immediate and actual reconciliation and justification , without any condition performed on their part , are , as followeth . first , there is no such covenant doth appear , ergo , there is none . non est scriptum , ergo , there is no such thing ; hath hitherto been counted a good argument amongst christians : it is not possible ( says damascene a ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. to speak ought of god , beside the things which are divinely manifested in the old and new testament . if there be any such covenant , let our adversaries shew it , and until they do , we shall rest securely in the negative ; they must pardon us , if we yeeld not up our faith to unwritten verities b . secondly , the covenant made between god and christ , was , that upon giving up of himself to death , he should purchase a seed like the stars of heaven , i. e. all the elect of god , isa. . . and our saviour christ after that he had tasted death to bring many sons unto glory , boasts and glories in this atchievement . heb. . . behold , i and the children , whom god hath given me . ergo , it was the will of god , that his death should be available for their immediate reconciliation ; for they could not be the children of christ , and the children of wrath at the same time . § . . thirdly , if it were the will of god , that the death of christ , should be the payment of our debt , and a full satisfaction for all our iniquities , then was it his will that our discharge procured thereby , should be immediate ; but it was the will of god , that the death of christ should be the payment of our debts , and a full satisfaction for our iniquities . ergo. i suppose the assumption will not be questioned ; for though the word satisfaction be not used in scripture c , yet the thing it self is plainly signified in those phrases of redemption , atonement , reconciliation ; and in like manner , all those places which declare that christ died for us , and for our sins , and offences , do imply the same ; scil . that the death of christ , was the payment of our debts , and the punishment of our sins ; that thereby he satisfied the law for all those wrongs , & injuries we have done unto it . now the sequel is evident , if god willed , that the death of christ should be a full and satisfactory payment of our demerits , then he willed that the discharge procured thereby , should be immediate and present ; for it is contrary to justice and equity , that a debt when it is payed , should be charged either upon the surety or principal ; and therefore though god did will , that the other effects of christs death , as it is the meritorious price of faith , holiness , glory , &c. should be sub termino , or in diem , not present but future ; yet he willed , that this effect of it , to wit , our discharge from sin , and the curse , should be present and immediate ; because it implies a contradiction , that the same debt should be paid , and not paid ; that it should be discharged , and yet justly chargable : as when a man that is a trespasser , or any one for him , payes a sum of money , which is sufficient both for discharge of his trespass , as also for the purchase of a peece of land : from the trespass his discharge must be present , if the satisfaction be full , though the enjoyment of the land may be in diem , as the vendee and purchaser can agree ; the case before us , is the very same . the death of christ was both a price and a ransom , it served both to pay our debts , and to procure our happiness ; he did thereby purchase both our deliverance from sin and death , and all those spiritual blessings , present and future , which we stand in need of . the discharge of our debts , and deliverance from punishment , must needs be present and immediate upon the payment of the price , though those spiritual blessings be not received till a long time after , as god and christ shall see it fit to bestow them on us . to this i shall adde a fourth . § . . fourthly , if nothing hindered the reconciliation of the elect with god , but the breach of the law , then the law being satisfied , it was the will of god that they should be immediately reconciled ; but nothing hindred their reconciliation with god , but the breach of the law. ergo. it was sin alone that made a distance , or separation between god and them , isa. . . for which cause it is compared to a cloud or mist , isa. . . to a partition wall , ephes. . . it lay as a block in the way , that god could not ( salva justitia ) bestow upon them those good things intended towards them in his eternal election . the onely cause of christs death was to satisfie the law ; he did not die to procure a new will or affection in the heart of god towards his elect , nor yet to adde any new thing in god , which doth perfect and compleat the act of election , as wallaeus seems to intimate d : but that god might save us in a way agreeable to his own justice , that he might confer upon us all those blessings he intended , without wrong and violation to his holy law ; for god having made a law , that the soul which sinneth , should die , the justice and truth of god required , that satisfaction should be made for the sins of the elect , no less then of other men ; which , they being unable to perform , the son of god became their surety , to bear the curse , and fulfil the law in their stead . god might will unto us sundry benefits , which he cannot actually bestow upon us without wrong to his justice : as a king may will and purpose the deliverance of his favorite , who is imprisoned for debt , yet he cannot actually free him , till he hath paid and satisfied his creditor . so though god had an irrevocable , peremptory will to save his elect ; yet he could not actually save them , till satisfaction was made unto his justice ; which being made , there is no let or impediment to stop the current of his blessings . as when the cloud is dissolved , the sun shines forth ; when the partition wall is broken down , they that were separated , are again united : so the cloud of our sins being blotted out , the beams of gods love have as free a passage towards us , as if we had not sinned . now that christ by his death removed this let and hinderance , the scripture is as express as can be desired , as that he made an end of sin , dan. . . blotted it out , &c. col. . e . took it quite away , ( as the scape-goat , levit. . . ) john . . and slew the enmity between god and us , ephes. . . see verses , , . § . . fifthly , if it were the will of god , that the sin of adam should immediately over-spread his posterity , then it was his will that the satisfaction and righteousness of christ , should immediately redound to the benefit of gods elect ; for there is the same reason for the immediate transmission of both , to their respective subjects f ; for ( as the apostle shews , rom. . . ) both of them were heads and roots of mankinde . now the sin of adam did immediately over-spread his posterity ; all men sinned in him , before ever they committed any actual sin , rom. . , . and therefore the righteousness of christ descended immediately upon all the elect for their justification , rom. . , . sixthly , if the sacrifices of the law were immediately available for the typical cleansing of sins under that administration , then the sacrifice which christ hath offered was immediately available , to make a real atonement for all those sins for which he suffered . the reason of the consequence , is , because the real sacrifice is not less efficacious , then the typical , heb. . . but those legal sacrifices did immediately make atonement , without any condition performed on the sinners part , levit. . . § . . seventhly , if it be the will of god that the death of christ should be available , for the immediate reconciliation of some of the elect , without any condition performed by them , then it was his will , that it should be so for all of them ; the reason is , because the scripture makes no difference between persons in the communication of this grace , the free gift ( saith the apostle ) came upon all men , i. e. in omnes praedestinatos * , to justification of life , to wit , by the gracious imputation of god. but it is the will of god , that the death of christ should be available for the immediate reconciliation of some of the elect , without conditions performed by them , viz. to elect infants , or else they are not reconciled , and consequently they cannot be saved . now if any shall say , that god hath a peculiar way of reconciling and justifying infants , or of communicating unto them the benefits of christs death ; let them clear it up from scripture ; let them shew us the text that saith , god gives salvation unto infants in one manner , and to men in another ; to the one freely , and to the others , upon conditions . if they say , infants have the seed , or habit of faith , the scripture will contradict them , which affirmeth , ( ) that they have no knowledge at all , either of good or evil , deut. . . and that they cannot so much as discern , between the right , and the left hand . and if so , how can they , who conceive not of things natural , understand those things that are heavenly and spiritual ? and therefore ( sayes augustine g ) if we should go about to prove , that infants know the things of god , who as yet know not the things of men , our own senses would confute us . and can there be faith without knowledge ? ( ) that faith cometh by hearing of the word preached . rom. . now infants either hear not , or if they do , they understand not what they hear : we have sufficient experience , that no children give any testimony of faith , until they have been taught and instructed . elect children ( which are afterwards manifested to be such ) are as obstinate and unteachable as any others : as for the instance of the baptist , that he believed in his mothers belly , because it is said , luke . . that he was filled with the holy ghost , &c. it doth not prove it ; for ( as one observes h ) it is not said , credidit in utero , but onely , exultavit , which exultation or springing , divinitùs facta est in infante , non humanitùs ab infante ; and therefore it is not to be drawn into an example , or urged as a rule to us , what to think of other infants . but if any shall say , that infants do perform the conditions of reconciliation and salvation by their parents ; then it will follow , that all the children of believing parents , are reconciled and justified , because they perform the conditions , as much for all , as they do for one : but i suppose no man will say , that all the children of believing parents are justified ; we may as well assert works of supererogation , as that one is justified by anothers faith i . that any infants are saved , it is meerly from the grace of election , and the free imputation of christs righteousness ; of which , all that are elected , are made partakers in the same manner . § . . eighthly , if it were the will of god , that christ should have the whole glory of our reconciliation ; it was his will that it should not in the least depend upon our works or conditions ; because that condition , or conditions will share with him in the glory of this effect ; and our justification would be partly of grace , and partly of works ; partly from christ , and partly from our selves : nay , it would bee more from our selves , then from jesus christ ; seeing , that notwithstanding all that he hath done for us , we had been eternally miserable , unlesse we had also contributed our owne endeavours . how derogatory this is to christ , and contrary to the scriptures is sufficien●ly man●fest . ninthly , if it were the will of god that his people should have strong consolations k , and that their joy should be full l , then it was his will that their peace and reconciliation , should not depend upon termes and conditions performed by themselves . for ( as was noted before out of calvin m ) it is impossible that any soule should injoy a firme and settled peace , whose confidence towards god is grounded upon conditionall promises ; and , sayes the apostle , our salvation is by grace , to the end that the promise might be sure unto all the seed ; implying , that if it depended never so little upon our works , wee could not bee sure thereof , and consequently , wee must walke in darknesse and see no light . § . . tenthly , if it were the will of god that the death of christ should be available for the reconciliation of his elect , whilst they live in this world , then it was his will that it should procure for them , immediate , and actuall reconciliation without the intervention of those conditions supposed to be required of them ; and the reason of this consequence is , because they cannot performe all the conditions required of them till their last breath , this being one , that they must persevere to the end ; and the nature of conditionall grants is such , that the benefit cannot be had , and injoyed , till all the conditions are performed : so that if the reconciliation of the elect , did depend upon the conditions pretended , they should not only not have reconciliation before faith , but not before death ; which is contrary to innumerable scriptures , which doe declare that the saints are perfectly justified , and so immutably reconciled unto god , that nothing shall be able to separate them from his love ; though their sanctification be imperfect ; yet their justification is as full and perfect as ever it shall be ; it doth not grow and increase as the other doth , but is perfect at first n ; and therefore baptisme which seals unto us the forgivenesse and washing away of all our sins , not originall only , but actuall also , is administred but once in all our life time ; to shew that our justification is done all at once , at the very first instant , wherein the righteousnesse of christ is imputed to us , ezek. . , . act. . . joh. . . col. . , . § . . eleventhly , if it were the will of god that the death of christ should certainly and infallibly procure the reconciliation of his elect , then surely it was not the will of god that it should depend upon terms and conditions on their part ; because that which depends upon future conditions , is , as to the event , altogether uncertain o , it is possible it may never be , by the non-performance of the condition . but this hath been alleadged before . twelfthly , if god willed this blessing to his elect by the death of christ , but conditionally ; then he willed their reconciliation and justification , no more then their non-reconciliation , and condemnation ; and stood as it were indifferent to either event ; but doubtlesse his heart was more set upon it then so : see john . , . john . , , . the consequence is cleare , for if he willed their justification onely in case they should beleeve , and repent ; then he willed their damnation in case they doe not beleeve , and repent ; and then it will follow that he willed their justification , no more then their damnation ; nay , most probably ; he willed it lesse , because we are more prone to infidelity , then we are to faith ; and to hardnesse of heart , then , we are to repentance . i adde to this . § . . thirteenthly , if god willed unto men the benefits of christs death upon any condition to be performed by them , it will follow that god foresaw in them an ability to performe some good , which christ hath not merited . conditionall reconciliation necessarily supposeth free-will . for either god willed it unto men upon a possible , or impossible condition ; not upon an impossible condition , for that is inconsistent with the wisdome of god ; if upon a possible condition , the possibility thereof ariseth either from gods will , or from mans ; it is possible , either because god will bestow it , or because man can performe it . our adversaries , cannot mean it in the former sence , for god will bestow upon us nothing , but what christ hath purchased ; and christ hath purchased nothing , save what god hath promised in his covenant . now mr. w. denyes that the promise of faith is any part of the covenant , or any effect of it , p. . and others that are for this conditional reconciliation look upon it as a ridiculous conceit p , that god should promise men salvation upon a condition , and that he should work this condition in them , and for them ; so that in the upshot , we shall be beholding cheifly to free will , an opinion so absurd that in all ages it hath been exploded by humble and sober minded christians , it being palpably contrary to the scriptures which shew that every man by nature is without strength , dead in treaspasses and sins , that we cannot so much as think a good thought , that it is god who worketh in us both to will and to do of his own good pleasure . if any shal say that god did will , that by christ wee should have faith , and after that , reconciliation ; though this be granted them , it will follow notwithstanding , that our reconciliation is an immediate effect of the death of christ ( as mr. owen hath invincibly proved in his answer to baxter , p. . ) and then all the controversie will be , about gods order and method in conferring on us the effects of christs death ; and whether god doth enable a man to perform good works , before his person is reconciled to god. some reasons for the negative have been given before . § . . fourteenthly , if god did will that our sins should be accounted unto christ without any condition on our part , then it was his will that they should be discounted unto us without any condition , and the reason thereof is , because the charging and accounting of them unto him , necessarily includes our discharge ; the imputing of our sins to christ , was formally , the non-imputing of them unto us : gods accounting of them unto him ( as hath been shown ) was a reall discounting of them from us , for they could not be accounted or charged upon both , without a manifest contradiction in the thing it selfe , and in the justice of god. but god willed that our sins should be accounted to , and charged upon christ , without any condition performed by us , for he actually suffered for them , before we were . ergo. § . . to these arguments from scripture , i mighr adde many plaine texts , which doe declare that our reconciliation , is the actual and immediate effect of christs death , as col. . . eph. . . we have redemption [ not , we shall have ] the forgivenesse [ or non-imputation ] of sins according to the riches of his grace [ not according to any condition performed by us ] he having obtained eternall redemption for us , heb. . . and cor. . , . ( a place which we have often mentioned ) the apostle shewes that christ by his death , made such a reconciliation for us , as that god thereupon did not impute our sins unto us , which was long before any condition could be performed by us . elsewhere , that christ by himselfe purged and expiated our sins , heb. . . and afterwards set downe , as having finished that worke , chap. · . now sin that is fully purged , and expiated , is not imputable to the sinner . the same apostle addes , that christ by his sacrifice hath for ever perfected all them for whom it was offered , heb. . . and in another place , that he hath made them compleat , as to the forgivenesse of their sins , col. . , , . in rom. . , . he argues from the death of christ to the non-imputation of our sins , who can lay any thing to the charge of gods elect , it is god that justifieth , it is christ ●hat dyed ; whereas notwithstanding sin would have been chargeable upon them , and they , condemnable if the death of christ had not procured their discharge , without the intervention of any condition performed by them . chap. xv. wherein mr. woodbridges replyes to the second objection ( as he cals it ) concerning our being justified in christ as a common person , are examined . the argument was proposed by me at the time of our conference , in this manner . they that were in christ as a common person , before they beleeved , were justified before they beleeved ; but many were in christ , as a common person , before they beleeved , ergo : mr. w. denyed both propositions . the major i proved in this wise : if christ was justified before many ●hat are in him doe beleeve ; then they that are in him , were ●●stified before they beleeved . but christ was justified before many that are in christ do beleeve , ergo. his answer hereunto ( as i remember ) was , i deny all : and therefore the assumption was confirmed from isa. . , . in this manner , christ was justified at his resurrection , but that happened before many of them who are in christ as a common person doe beleeve . ergo , that christ was justified at his resurrection , is clear from this text , he is near that justifieth me , &c. which words ( i said ) were uttered by the prophet in the person of our saviour , in the time of his greatest humiliation , who comforted himselfe with this , that the lord would shortly justifie him ; which was to be done at his resurrection a , when the lord publickly declared to all the world , that he was acquitted and discharged from all those sins which were laid upon him , and which he , as a surety undertook to satisfie . the sequel of the major was also proved by this enthymem . the acts of a common person doe belong unto them , whom he represents ; whatsoever is done by , or to a common person , as such , is to be attributed to them in whose stead he stands ; and therefore if christ were justified , all that were in him were justified also : for seeing that he was not justified , from his own , but from the sins of others ; all they whom he represents were justified in his justification : whereunto hee replyed , that christ was not justified according to the tenor of the new covenant , which did lead us to that discourse of the new covenant which is afterwards mentioned , of which in its place . § . . we shall now take a view of his replyes to this argument , which we find in his printed copy . and . he distinguisheth of a threefold justification , ( ) purposed , ( ) purchased , and ( ) exemplified ; all which are before faith ; so then by his own confession , justification in a scripture sense , goes before faith ; which is that horrid opinion , he hath all this while so eagerly opposed . it may be he will say as b arminius doth , that neither of these were actuall justification , which were a poor put off ; for as dr. twisse b observes , omnis justificatio simpliciter dicta , congruenter exponenda est , de justificatione actuali ; analogum per se positum stat pro famosiori significato : when we speak of justification simply , there is no man but understands it of actuall justification . and first , that which he cals justification purposed in the decree of god , is reall and actuall justification ; for if justification be gods will not to punish , or to deal with his elect according to their sins ( as both the psalmist and apostle do define it ) then when gods will was in actual being , their justification was actual : it is absurd , to say , that god did decree or purpose to will any thing whatsoever , his will being his essence , which admits no cause , either within or without god. ( ) we have shewn before , that , justification being taken for the effect of gods will , to wit , our discharge from the obligation of the law , it was actually , because solely , and absolutely obtained by the death of christ ; there being no other cause out of god , which concurs to the producing of this effect . § . . the third branch of his distinction , justification exemplified , is , terminus redundans , a member that may well be spared ; for ( ) there is not the least hint thereof in holy writ ; the scripture no where calls our saviour , the example or pattern of our justification . for though he is proposed to us as an example in acts of moral obedience d , yet in his works of mediation , he was not so ; in these he was not an exemplary , but a meritorious procuring cause ; an example is proposed to be imitated , and therefore we are frequently exhorted to imitate our saviour in works of sanctification e , but we are no where bid to imitate him in our justification , or in justifying our selves . it was needless he should be a pattern of our justification ; for this pattern must be of use , either unto us , or unto god : not to us , because we do not justifie our selves ; not unto god , because he needs no pattern or example to guide or direct him . ( ) he that payes our debts to the utmost farthing , and thereupon receives a discharge , is more then a pattern of our release : our real discharge is in his , as our real debt was upon him . and therefore his grand-father parker f said well , that christs resurrection was the actual just●fication , both of him and us . ( ) if christ were onely a pattern and example of our justification , then was he justified from his own sins , and consequently was a sinner , which is the most horrid blasphemy that can be uttered . the reason of the consequence is evident ; for if christ were but a pattern of our justification , then was he justified , as we are : now we are justified from our own sins , which we our selves have committed , and therefore his justification must be from his own sins , or else the example and counterpart do not agree . ( ) this expression intimates , that as christ was justified by performing the conditions required of him , so we are justified by performing the conditions required of us ; which in effect makes men their own saviours , as before . ( ) he recedes very far , both from the meaning and expressions of all our orthodox writers , who do constantly call our saviour a common person , but never that i finde , the exemplary cause of our justification . i shall onely refer the reader to what his grand-father parker g hath written of this matter , who hath copiously and learnedly proved both from scripture , and the fathers , that christ no less then the first adam , was made a common person by the ordination of god , and his own voluntary undertaking ; who took our sins upon him , as if they had been his own , and for the same made full satisfaction to divine justice , and consequently received as full a discharge in our behalf . ( ) this expression of his , savors rankly , both of pelagianism and socinianism . the pelagians as they made the first adam a meer pattern and example , in communicating sin to his posterity ; so they made the second adam but the pattern and example of our reconciliation . those words , cor. . . who hath reconciled us to himself [ by jesus christ ] they expounded , by his doctrine , and by his example h , i. e. by our obedience to his doctrine , and by imitat●ng his example . the socinians do speak the same language i , christus ideo servator noster dicitur , quod salutis viam nobis annunciavit ; quod salutis viam nobis confirmavit , miraculorum patratione , sanguinis effusione , resurrectione à mortuis , quod vitae exemplo viam salutis nobis ostendit . christ is therefore called a saviour , because by his life and doctrine he hath shewed us the way of salvation , and by his miracles and sufferings hath confirmed the same k . i am sorry to hear the language of ashdod , from the mouth of a protestant minister . § . . the excuse which he gives , for calling our saviour , the exemplary cause of our justification , rather then a common person , is both fallacious and impertinent . [ i use ( saith he ) the term of an exemplary cause , rather then of a common person , because a common person may be the effect of those whom he represents , as the parliament of the commonwealth . ] . it is fallacious dealing , under pretence of giving a more significant term to leave out that , wherein the force of the argument lay : he seems to intimate , that the phrases are of equal latitude , that an exemplary cause , doth express as much as a common person , which is cleerly false ; for the act of the exemplar , is not the act of the imitator ; as the act of a common person , is the act of them whom he represents , which in law , is accounted as if it had been done by them . parents and superiors are examples to their children and inferiors , they are not common persons , as adam was to all his posterity , in whose loyns ( saith the apostle ) we all sinned ; and in this respect , he is made a figure of christ , rom. . . whose righteousness is accounted unto them , for whom he died ; as adams sin was accounted unto us , when as yet we were not . . it is impertinent , for though christ be not the effect of them , whom he represents ; yet that hinders not , but that his discharge was theirs , no less then if he had been chosen by them . i can see no reason why the act of god , constituting and appointing his son to be the head , surety , and common person , to all his elect , should not be as effectual for the communication of his benefits to them , as their own choice and election : we did not chuse adam to be our common person , and yet his sin was imputed to us ; so though we did not chuse the lord jesus to stand in our stead , that is no reason why his righteousness and satisfaction should not be accounted ours . § . . the instances he hath brought from our personal resurrection , and inherent sanctification , to render this argument absurd , have not the least force to conclude against the efficacy , of christs satisfaction , for our immediate discharge from sin and wrath . it doth not follow , that because we did not personally rise with christ , and were not inherently sanctified in his sanctification . ergo. we had not in his resurrection an actual discharge from the guilt of sin ; there is not the like reason for these . for to our actual discharge , there needed no more then the payment of our debt , or satisfaction to the law of god , but our personal resurrection necessarily supposeth both our life and death . again , our inherent sanctification cannot be without our personal existence , and the use of those means which god hath appointed for that end ; but our justification is wrought without us , and for us , though christ hath fully merited our sanctification and resurrection to glory ( in which respect we are said to be crucified with him , and to be risen with christ ) as well as our justification , yet it is not necessary that these benefits should be communicated to us at the same time , and in the same manner . it is no such absurdity to say , christ hath purchased our resurrection , though we are not risen , as to say , christ hath purchased our discharge , and yet we are not discharged ; for ( as hath been shewn l ) to say a debt is discharged , and yet that it is justly chargable , implies a contradiction . let the reader judge , whether the assertion that follows , be not much more confident , then solid . [ no man living can shew any reason of difference ( as if he were master of as much reason , as all men living ) why we may not as justly infer , that our resurrection is passed already , because we are risen in christ ; as that our justication is passed before we believe , because we are justified in christ. enough hath been said to evict the disproportion of these consequences . § . . . his next distinction , is , that justification is either causal and virtual , or actual and formal ; we were ( saith he ) causally and virtually justified in christs justification , but not actually and formally . ] our protestant divines do generally place the formale of justification , in the non-imputation of sin : now if our sins were formally imputed unto christ , even to a full satisfaction , they could not formally be imputed unto us also , unless a debt discharged by a surety , can be justly reckoned unto him that did first contract it . it is true , a debt may be imputed both to principal and surety , before it be discharged , but after to neither : it is granted by all orthodox writers , that our saviour by giving himself to death , made full satisfaction to the utmost farthing , for all the sins or debts of gods elect. now , i say , the discharge of a debt , is formally the discharge of the debtor , unless we speak of an outward formality , such as is by an acquittance , which serves , but either against the unfaithfulness of the creditor , who otherwise would deny the payment , or else against the ignorance of the debtor ; who being not at the payment , might still look upon himself as a debtor , and lyable to all the consequences of his debts . in this sence , our formal justification is by the gracious sentence of the gospel , terminated upon our consciences ; but otherwise , intrinsecally and formally , the payment of our debt is our real discharge . i shall grant him , that the death of christ doth justifie us onely virtually ; but yet i affirm , that the satisfaction in his death ( being performed , and accepted for us ) doth justifie us formally ; for the actual payment of a debt , is that which formally makes him that was the debtor , no debtor . and therefore , christ dying for us , or for our sins ; his reconciling us to god , and our being justified , are synonima's in scripture phrase , rom. . , , . object . but against this , some have alledged that of the apostle , cor. . . where he saith , that christ was made sin for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that we might be made ( he doth not say , that thereby we are made ) the righteousness of god in him . whence they would infer , that the laying of our sins on christ , is onely an antecedent , which tends to the procuring of our justification , and not the same formally . whereunto we answer , ( ) that this phrase [ that we might be , or be made ] doth not alwayes signifie the final , but sometimes the formal cause : as when it is said , that light is let in , that darkness might be expelled ; where the immission of light , is formally the expulsion of darkness . ( ) though the imputation of our sins to christ , and of his righteousness to us , do differ ; yet the imputation of sin to him , and non-imputation of it unto us , is but one and the same act of god ; which was , when god was in christ reconciling the world unto himself , not imputing their trespasses unto them , before the word of reconciliation was given ; and therefore before they believed , vers. . ( ) though the imputation of our sin to christ , and so the non-imputation thereof to us , have an antecedency in respect of imputation of righteousness to us , yet it is of nature onely , and not of time . for though it be objected , that we were not then , and therefore righteousness could not be imputed unto us , yet it follows not : they might as well object , our sins were not then . ergo , they could not be imputed unto christ ; whereas in this business of justification , god calleth things that are not , as though they were . but if mr. w. had shewn what it is that formally justifies us , besides the satisfaction made in christs death , somewhat more might have been spoken to it . § . . the close of this paragraph is such a dirty puddle , that i intended to have stept over it in silence , seeing it is so hard to touch pitch , or pollution , and not be defiled with it ; but yet for their sakes that do not know 〈◊〉 , i shall stay the reader a little , whilest i wash off that dirt , which he hath thrown upon me , and others . [ they are credulous souls , i will assure you , that will be drawn by such decoyes as these , into schism and faction , to the hardning , and discomforting of more hearts in one hour , then the opinion it self ( should it obtain ) will do good to , while the world stands . ] i dare not allow my self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or to pay him in his own coyn , having perswaded my heart to follow better examples , even his , who when he was reviled , reviled not again , pet. . . and theirs , who being reproached , returned blessing , cor. . . in these few words , there are a heap of slanders packt together , both against my self and others , and ( which is more grievous to be born ) against the truths and ways of god , which we adhere to . . they that do embrace this doctrine which i have taught , are aspersed with credulity and levity . i do verily believe there is not one of my charge , but is able to say as the samaritans , john . . we believe not , because of thy saying ; for we have heard him our selves , &c. i dare say , they are better setled , then to be shaken with the sophistry of this assailant . i am sure , both they , and many more , will bear me witness , how frequently i do admonish them , of taking up matters of faith , upon trust and credit : it being idolatry in a high degree , to give the most spiritual worship of god , viz. our faith , to a weak and sinful man. he that believes a truth upon a humane account , is no better christian , then he that doth believe a lie . let the prudent judge , whether they are not more justly obnoxious to this censure of abusing the credulity of simple souls , who will not endure that their hearers should bring their doctrines to the touchstone . the tyranny and usurpation of the popish priests , is far more excusable , then the affected domination of some of ours ; for they believe , that their church is infallible , and cannot erre ; ours confess , that they are fallible , and may erre , and yet expect subscription to their dictates , no less then to the canon it self : it is held a piaculum to question , or debate , what ever they say . . it is but an unhandsome character , he hath given my arguments , which he calls decoyes . the apostle , i take it , hath englished his french , eph. . . the sleight of men , who lie in wait to deceive . i dare say he knows me better , then in cold blood to accuse me of driving on such a devillish trade , as wittingly to deceive mens precious souls : and therefore , i shall call in no other compurgator then his own conscience . § . . as for his charge of schisme and faction , i am not carefull to answer it , being the usuall foam of passionate men , who when they want arguments to convince fall to downright railing m ; schisme ( sayes a learned man n ) in the common manage of the word is a meer theologicall scar-crow , wherewith they who uphold a party in religion , seek to fright away others from enquiring into , and closing with that which they doe oppose : both this and the other are most frequently in their mouthes , who are deepest in the guilt that is imported by them . ahab by his sins brought down plagues and judgements upon israel ; yet he cals elijah , the troubler of israel , king. . . athalia was the cheifest traytor , and yet she was the first that cryed out treason , king. . ▪ tertullus was the orator of the tumult , yet he inveighs against paul , as a ring leader of sedition , act. . , . the church of rome , which hath fallen from the purity of the catholique faith , brands them for schismaticks who refuse to continue in the same apostasie . amongst our selves the late innovators aspersed all those with faction and schisme who would not prostitute their consciences to the wils of men ; and to this day ignorant and prophane persons think all them to be factious and schismaticks who live more strictly , and religiously then themselves . i must needs say , they are lesse to be blamed ▪ seeing professors and ministers do give them such an evill example . § . . i confesse though in common use , schisme and faction are but ridiculous termes , yet the things themselves are reall evils ; the one being an offence against civill ▪ and the other against ecclesiasticall peace . if this author had shewn wherein i had offended against either of them , i doubt not but i should have cleared my selfe at a just tribunal . for . i have ever been so far from factious combinations , or attempting any thing against the civil peace , that ( as i verily beleeve ) it hath not been the least cause of my troubles , that i have alwayes prayed for , and pressed subjection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o , to the ●owers in being ; had others of my calling done the like , the disaffections of the people against the present government had not been so great as yet they are in these parts . . as for schisme , i know no ground that he hath to charge me with it ; for schisme cannot be , but where communion is , or ought to be held : now to my best remembrance , i never refused to hold christian comunimon with any person or persons , with whom by the rules of christ i conceived i ought . it is true , we receive not all within that parochial circuit wherein we live , unto communion in church priviledges ; because either they refuse to make profession of their faith , and to declare their subjection to the ordinances of jesus christ : and so they separate from us , and not we from them ; or else they are such as in their practises do contradict the profession which they seem to make , like them tit. . . and as for members of other churches , we are ready to give them the right hand of fellowship , unlesse the person , or the church to which he belongs , lyes under the guilt of any publick scandal p . if he doth accuse me of sch●sm , because i have refrained going to some lectures that are preached in this city : i doubt not but the wise will be satisfied with a just apology . i doe not conceive that christians are bound to frequent every lecture that is preached near them ; the obligation to this duty must needs be determined by christian prudence ; and we ought to follow that which we conceive hath the greatest tendency to edification . now i confesse i have rather chosen to deprive my selfe of that benefit , which sometime i might injoy , then to wound my conscience by keeping of silence when i hear the truths and servants of god declaimed against dr. jackson q ( a man large enough in the point of communion ) grants , that there is just cause to separate from the communion of a visible church ( our practise doth not amount so high ) when we are urged or constrained to professe or beleive some points of doctrine , or to adventure upon some practises , which are contrary to the rule of faith , or love of god ; and in case we are utterly deprived of freedome of conscience , in professing what we inwardly beleeve , for which he cites cor. . . yee are bought with a price , be yee not servants of men ; for ( sayes he ) although we were perswaded that we might communicate with such a church without evident danger of damnation ; yet in as much as we cannot communicate with it upon any better termes , then servants and bondslaves doe with their masters , we are bound in conscience , and religious discretion , when lawfull occasions or opportunities are offered , to use our liberty , and seek to our freedom , rather then to live in bondage . let them allow us that liberty ( which we offer to them ) to discusse and examine the doctrines which they do deliver , and if they shall be found erroneous , to professe against them , i shall not often decline such opportunities . § . . but says mr. w. the contending about this matter [ will harden and discomfort more soules in an houre , then the opinion it selfe will doe good to , while the world stands ] . it seems he is of curcaelleus his mind , that the matter in question is of so small concernment , that it ought not to breed a controversie : i marvel then , he should offer himselfe a champion on either part , especially in a place where he had so little to doe , and where his humility might suppose there were others as able as himselfe to defend the notion which he stickles for . no man will imagine that he ingaged in this controversie upon conscientious principles , if he judgeth the point in question to be of little moment . for my part i cannot looke upon that as such a trifle , which doth so nearly concern the glory of gods grace , the vertue and efficacy of christs blood , upon which alone poor souls can with confidence and security build their hopes of eternall life . . i have shewed before , that the doctrine it selfe is guiltlesse both of hardning , and discomforting the soules of men , and if these effects doe insue the pressing of it in a christian way , they are accidental , and consequently ought not to be charged upon the tenent . i know none that are discomforted by these debates but such as the apostle speaks of r who are ever learning , and never able to come to the knowledge of the truth . for having pinned their faith on the sleeves of others , they are jealous of their credit , least they should be thought to have builded on a sandy foundation . chap. xvi . of mr. woodbridges answer to the third objection , which he hath framed concerning our being in covenant with god before beleiving . this last he scoffingly cals the great argument , which as he hath proposed it , was none of mine . we fell upon our discourse of the covenant a , upon his saying that christ was not justified according to the tenor of the new covenant ; whereunto i replyed ; if the new covenant were made with christ , then christ was justified according to the tenor of the new covenant ; but the new covenant was made with christ , ergo. he denyed the assumption . but by the way let me give the reader the reason of the sequel , which is as followeth ; the new covenant containes all the promises which god hath made to the head and the members , both to christ personal , and to christ mystical ; the same covenant is conditional to him , and absolute to us ; a covenant of works to him , but a covenant of grace to us . now if it be one and the same covenant , by which christ and we are justified , ( though in a far different manner ) scil . he by works , and we by grace , he by his own righteousnesse , and we by his ; then his justification was by vertue of the new covenant , that we are justified by . we read but of one covenant that was made with christ , by , and according unto which he was justified , when he had paid the debt which he had undertaken . to confirme the assumption , that the new covenant was made with christ , i alleadged ( ) the judgement of the late assembly , who in their larger catechisme b have laid down this proposition , in terminis , the covenant of grace was made with christ as the second adam , and in him , with all the elect as his seed . first he denied the allegation , ( though i beleeve at another time he would have taken my word for a greater matter ) i desired mr. c. an assembly man , ( who sat next unto him ) to declare , whether it were not so ; but he refused to speak , though i urged him twice : had he remembred the words of our saviour , john . . i dare say , he would not have refused to perform so just an office : at length a gentleman * that stood by ( one of the parish elders ) ingenuously acknowledged , that i had truly alledged it . then mr. w. denied their authority , saying , it was a humane testimony . i accepted his answer , and desired the people to remember what mr. w. had told them ( knowing that many present would receive it sooner from him , then they would from me ) that the authority of the assembly , is but humane , and not divine , and infallible ; and consequently , that their votes , and determinations , are of no greater force , then the proofs and reasons which do confirm them . and therefore , i immediately offered him divine authority , in the argument following : if they with whom god did make the new covenant , when it was first revealed and exhibited , were in that federal act or relation , the types and figures of jesus christ , then the new covenant was made onely with christ. for that which is attributed to a person , as a type , or figure , belongs properly and peculiarly to the antitype . but all they with whom the new covenant was made , when it was first exhibited , were in that federal relation the types of christ , ergo. the minor was proved thus , the new covenant was made with abraham ; but abraham in his federal relation , or in receiving that covenant , was a type of christ , ergo. whereunto ( if it had been needful ) i had added divers other instances ; as of noah , phinehas , david , &c. who in the respective covenants , which god made with them , were also types and figures of jesus christ. the covenant made with noah , gen. . . was , ( as our divines c have observed ) the covenant of grace ; and that scripture it self doth make it manifest , isai. . , . now noah in receiving the covenant , was a type of christ ; for it followed immediately upon the offering up of his sacrifice , chap. . v. , . which clearly signified , that all the effects of gods covenant are procured for us , by that sacrifice of a sweet smelling savor , which christ hath offered , eph. . . so phinehas his covenant concerning the everlasting priesthood , num. . . . was the very same which was confirmed by oath unto christ , psal. . . it was made with phinehas as a typical mediator , because he stood in the gap , to turn away gods wrath , verse . in like manner the covenant made with david , was the covenant of grace , sam. . . and therefore it is called the sure mercies of david , isai. . . now that david in receiving that covenant , was a type of christ , is evident from acts . . psalm . verses , , , , , , , &c. but i must return to mr. w. who denied the major , viz. that the covenant made with abraham , was the new covenant ; which i proved in this wise . if the whole new covenant be comprised in this one promis● , i will be thy god , and the god of thy seed , then the new covenant was made with abraham : but the whole new covenant is comprised in this promise , i will be thy god , &c. ergo. he answered , i deny all : i replied to him , that the sequel is evident ; forasmuch as this promise is the sum of the covenant made with abraham , gen. . and the assumption is acknowledged by all divines d that ever i met with ; nay the apostle himself calls it the gospel , gal. . . if my memory fail not , he affirmed , that the covenant made with abraham , was onely concerning temporal blessings as the land of canaan , &c. whereof circumcision was a seal . i well remember , that upon his often affirming , that the new covenant made with us , is , this conditional promise , if thou believest , thou shalt be saved ; i offered him this argument , to evict the contrary ; if we are in covenant , or do partake of some benefits of the covenant before we do believe , then that conditional promise is not the new covenant ; but we do partake of the same benefits of covenant , before wee doe believe . ergo. the reason of the sequel , is , because the cond●tion must be performed , before the benefit , which is promised upon condition , can be received . the minor was proved by a medium , which mr. rutherford e makes use of , for the same purpose . the spirit which works faith , is given us before we do believe ; but the spirit which works faith , is a blessing of the new covenant , and given us by vertue of the covenant . ergo , we do partake of some blessings or benefits of the new covenant before we believe . he denied , that the spirit which works faith , is given us by vertue of the new covenant , which i proved from the tenor of the new covenant mentioned , heb. . . i will put my laws in their minde , &c. and they shall all know me . he denied , that this was a promise of the spirit which works faith , but rather of the spirit of adoption , which follows faith : that it is a promise of the spirit which works faith , was proved from john . . where our saviour , having shewn that none do believe , but by a divine and supernatural power , no man can come to me , except the father draw him , he addes , it is written in the prophets , they shall be all taught of god , i. e. god will give his spirit unto all that are ordained to life , which shall enable them to believe : the places in the prophets , where this is written , or promised , are isa. . . and jere. . . which is cited by the apostle , heb. . then he denied , that this was the new covenant made with us ; whereunto i replied , the new covenant which is made with spiritual israel , is the covenant made with us ; but this covenant is made with spiritual israel , ergo. his answer was , i deny all ; though the major be as clear as the sun , that all the elect , whether jews or gentiles , are spiritual israel , or the seed of abraham . see the ninth , tenth , and eleventh chapters to the romans , and gal. . , . and the assumption is in the text , this is the covenant that i will make with the house of israel in those days , &c. and therefore i rejoyned , contra negantem principia , non est disputandum ; and so our conference brake off . i have here given the reader a true narrative of our discourse concerning this matter , wherein i take the lord to witness , i have not wittingly concealed , or added a syllable , to vary either from his sence , or my own . § . . i shall now return to his printed discourse , and take things in the same order as they lie before us . the argument , as he hath formed it , runs thus : if we are in covenant before we believe , then we are justified before we believe ; but we are in covenant before we believe , ergo. wherein ( ) he blames the proposition ; for ( sayes he ) though it were supposed that we are in covenant before faith , yet it will not follow , that we are justified : his reason is , because the blessings of the covenant have an order and dependance one upon another , and are enjoyed successively one after another . but by his favor , the sequel is not invalidated by this reason ; for though a man be not sanctified , and glorified before faith ; yet if he be in covenant with god , i. e. one of the elect , to whom the grace of the new covenant appertains , he is certainly justified : for ( ) god from all eternity , did will , not to punish his elect ones ; which ( as hath been shewn ) is real justification , it being forgiveness in the heart of god : or ( ) taking it for an effect of his will , justification is the first benefit that doth accrew to us by the death of christ. god hath promised from thence forth to remember the sins of his people no more , isa. . . & . . and in ezek. . . he first promiseth to cleanse us from all our filthiness , ( which must be meant of our justification ; for by sanctification , our inherent filthiness is not perfectly cleansed in this life , ) and then to give us a new heart . and chap. . he first sayes unto the soul , live , ( which is the sentence of justification ) and then he adorns it with the precious gifts of his holy spirit . it is sufficiently known , that the generality of our protestant divines , in comparing the blessings of the covenant , have given the precedency to justification ; some have ascribed to it , a priority of time , but all of nature , before the rest , perperàm & absurde prorsus inter effecta sanctificationis numeratur justificatio , quae illam natura praecedit , &c. justification ( sayes tilenus f ) is most absurdly made an effect or consequent of sanctification , which in nature doth go before it : a man cannot be sanctified , until he is first justified ; for the tree must be good , before it can bring forth good fruit . bishop downham g accounts it a gross error , to say , that sanctification goes before justification ; for ( sayes he ) sanctification is the end and fruit , &c. so that if they have right to any benefit of the covenant before faith , it must be to justification ; for faith is a part of sanctification , and the same thing cannot be before it self . § . . ( ) he denies the assumption , viz. that we are in covenant with god , or , that we have any right and title to any blessing of the covenant , before we believe : but before he will give his reasons for the negative , he is willing to hear mine for the affirmative . this seeming civility , ushers in a notorious slander , that [ i was so obstreperous in our conference , that i would not give him a fair hearing , ] which hath been sufficiently disproved in another place h ; nay , his own mouth did acquit me , in the close of that discourse , before ( i belive ) a thousand witnesses . i wonder , though his conscience was asleep when this fell from his pen , that his memory should fail him i : me thinks he should have been more tender of his own reputation , then to contradict himself , though he had a desire to blast mine ; but , as if it were not enough to mis-report my actions , he takes upon him the office of god , to judge my heart . i believe ( sayes he ) he is resolved to give it unto no body else , whiles the judgement of the cause must be left to the people . yes to himself , or any one else , when i have an occasion for the like essay . i am sure he hath not found me heretofore , of so morose a spirit , as not to weigh and yeeld unto better reason ; he is no fit champion to defend the faith , who is so much a stranger to the rules of charity , which thinketh no evil ▪ but hopes the best * . i confess , i am yet to seek for the reason of his next clause [ whilest the judgement of the cause must be left to the people . ] one would think , that he who leaves the judgement of his cause unto the people , should be most willing , they should have a fair hearing of whatsoever can be said , either pro or con , or else he cannot expect their votes should be for him . the people are apt to think he hath the better cause , whose mouth is stopt . but perhaps it sticks in his stomack , that in our conference , i desired the people to weigh and judge of some interpretations of scripture , which were given by him . it was far from my thoughts to refer the decision of the question unto most voices , either of ministers , or people . the judgement desired , was that of private discretion , and not of publick determination ; though the latter ought not to be usurped by min●sters , whose reasons , and not their votes , must satisfie mens consciences ; yet the former ought not to be denied to the meanest christians , who are required to judge for themselves k , to prove l , and try m , the doctrines which are brought unto them . now why this expression should be faulted , i see no cause , unless men would have the people to content themselves with an implicite faith , such as the romanists do allow their disciples , who use them as babes , which must swallow whatsoever their nurses do put into their mouths n . the church of christ ( saith optatus ) is rationabilis , she hath the use both of natural and supernatural reason . did christians more generally see with their own eyes , make use of that light and reason which god hath given them , they would never acquiesce in many of those dictates , which are imposed upon them : will any man that hath a spark of reason beleeve that [ i am ] doth signifie [ i will bee . ] § . . well , now he hath heard my reason , that we are in covenant , or have a right and title to the blessings of the covenant before we beleeve , because some benefits of the covenant , to wit , the spirit which workes faith , is given us before we beleeve : what hath he to say against it ? . he undertakes to explaine ( that which is plain enough ) the word [ give ] as that it is taken ( ) for constituting , or appointing , and ( ) for the actual collating of a benefit , so as that it is received , and possessed by him , to whom it is given . . he tels us of sundry ways , how the spirit is said to be given ( ) essentially , ( ) personally , ( ) operatively . all which , is nothing at all , to the matter in hand ; but serves meerly to raise a dust to blind the unwary reader . the termes need neither distinction nor explication , being easie enough to be understood by the weakest capacity . when we say , that the spirit which works faith , is given us before wee beleeve ; none can well imagine that we meant it of gods purpose , or decree to give the spirit ▪ but of the actuall sending , or bestowing of him ; nor yet of an essentiall , or personal giving of the spirit , so as to be hypostatically united to us as the god-head of the son is to the humane nature ; though some godly men o , have affirmed , that the person of the spirit dwels in the saints , from those texts , john . , , . . . tim. . . rom. . . cor. . . . . yet none ( that are sober ) ever affirmed , that the person of the spirit , dwelleth in us in such a manner , as to make us one person with himselfe , or to communicate his personal properties to us ; so that i may say of this argument , as maldonate of a certain text in the gospel , hic locus facilior esset , si nemo cum exposuisset , it had been more plain and perspicuous , if these distinctions had been omitted . i see not how a man could imagine any other sence then this , that god according to his gracious covenant doth in his appointed time , give , or send his spirit , in the preaching of the gospell , to work faith in all those that are ordained to life ; so that the spirit is the cause , and faith the effect . it matters not how he is given , whether personally or operatively ; for if the spirit which works faith be given us by vertue of the new covenant , then some benefit of the covenant is bestowed upon us before we beleeve ; quod erat demonstrandum . § . . though the spirit be not given us ( as he saith ) one atome of time before we beleeve ; yet that weakens not the force of the argument ; it is enough for my purpose that it hath a precedency in order of nature , though not of time ; and that faith is not before the spirit , for then faith is not the condition of the covenant , ( seeing the condition goes before the thing conditioned ) and consequently , that conditional promise if thou beleeve , &c. is not the tenor of the new covenant : either he must say ( ) that the spirit doth not work faith ; and that it is a work of nature , to wit , of our own free will , contrary to innumerable scriptures . or ( ) that the spirit which works faith , is not given us by vertue of the new covenant ; which was disproved by comparing . joh. . . with jer. . . & is contrary to those scriptures , which affirmed that all spiritual blessings are given us in and through christ , eph. . . rom. . . or ( ) that there is some other condition of the covenant , besides and before faith , as they p that make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ingenuity and towardlinesse of nature , the condition of conversion , or ( ) that there are two new covenants ; one absolute , and the other conditional ; one , wherein faith is promised without condition ; the other , wherein all things else are promised upon condition of faith ; of which more in its place . § . . whereas he chargeth me with often abusing that received maxime , posita causa ponitur effectus . leting passe his uncivil language , i say ( ) that in our discourse , i did not so much as mention it nor at any time else , but with such cautions and limitations , as artists q give , understanding it of causa proxima & completa ; and then i conceive causa posita in actu , the effect must necessarily follow . ( ) i cannot see that it is any abuse to apply it to the death of christ , in effecting our justification , or deliverance from the curse ; his death and satisfaction being the adequate and immediate cause therof , for when the debt is paid , the obl●gation is no longer in force . ( ) though i understood this maxime never so well , it would little advantage mr. woodbridges cause , that faith is the condition of having the spirit in our first conversion , unlesse it would prove that the cause is produced by its immedate effect . § . . that which follows is altogether impertinent , as a man ( saith he ) doth first build himselfe an house , and then dwels in it , so christ by his spirit , doth build , organ●ze , and prepare the soule to be an house unto himselfe , and then by the same spirit dwels in it immediately . what is this to prove , that no man hath interest in the covenant , before he beleeves ; or that the spirit , which workes faith , is not given us before faith ? we grant that christ by his spirit doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * build or prepare the soule to be his house , and then dwels in it r , vouchsafes more sensible effects of his presence ; but is not that organizing , preparing act of the spirit , one benefit of the covenant ? and is not the spirit in that act , the cause of faith ? if so ! then wee have an interest in the covenant before faith , for he that hath jus in re , doubtlesse hath jus ad rem ; when wee have the benefits of the covenant , it cannot bee denied but wee have a right and title to them . i find that s mr. burges mentions this answer , but ( saith he ) it is not safe to go this way , for that grand promise , ezek. . . doth evidently argue the habits or internall principles of grace , are before the actions of grace . § . . his next passage gives us little evidence of a heart prepared , and organized by the spirit of christ , it being false and slanderous , this ( saith he ) is that which i would have spoken publickly in answer to the argument , if mr. e. had not been beyond measure obstreperous . ( ) i dare say such as know mr. woodbridges tongue and forehead , will not easily beleeve , that he would be hindred from speaking his whole mind : but ( ) my innocency in this matter hath been cleared by persons t more worthy to be beleeved then mr. w. especially when be speaks in his owne cause . ( ) i shall adde , that i verily beleeve , he then spake near as many words , i am sure , as much to the purpose , as this which he hath printed ; i well remember some passages which are here omirted , as that saying ▪ anima fabricat sibi domicilium , the soul formes the body , and then dwels in it ; as the soul works first efficiently , that afterwards it may act formally , so doth the spirit in our conversion , &c. ( ) if he spake no more it was his owne fault ; for all that were present , doe know , that the onely answer i could get unto divers syllogismes was , i deny all : but this he intended , rather to vilifie me , then to excuse himselfe . chap. xvii . concerning the covenant , wherein faith is promised , and by vertue whereof it is given to us . mr. w. in the next place , propoundes this question , whether faith it selfe be not given to us by vertue of the covenant made with us ? which he answers negatively , faith is not given us by vertue of the covenant made with us , but by vertue of the covenant made with christ ; his answer implies , that there are two distinct covenants of grace , one made with christ , and the other with us ; which will need a clearer evidence , then yet he hath given us . we deny not , but faith , yea , and all other blessings are promised in the covenant , which was made with christ , the promise of giving him a seed , and that this seed shall be blessed , doth include no lesse ; all the promises , both of this life , and that which is to come , are but so many explications , of the grand promise , gen. . . all the nations or families of the earth [ i. e. all the elect , whom god hath chosen out of every kindred , and tongue , and people , and nation , ] shall be blessed in him ▪ mr. w. should have proved that these promises were not made with us in christ ; he should have shewed us any other covenant made with the elect , then that which was made with christ. we say with the apostle , that all the promises of god are yea and amen in him , cor. . . and with the late assembly , that the covenant of grace was made with christ and with us in him , with him actively , as the person that performed all the conditions , upon which the promises thereof are grounded ; with us passively , as the persons to whom the benefit of those promises doth belong a . if one man promise another , that in case he shall bear so many stripes , indure so long imprisonment , or performe any other condition , be it what it will , he will then take care of and provide for his children , doth not this promise which was made with the father , most properly belonging unto his children ? the case is the same between christ and us ; he performed the conditions , and we receive the benefits of the new covenant ; the same covenant is made with both , and consequently faith is given us , not onely by vertue of the covenant made with christ , but by vertue of the covenant made with all the elect ; which might be further proved by many reasons . § . . . if there be but one covenant of grace , which is made both with christ and us , then faith is given us by vertue of the covenant made with us : but there is but one covenant of grace , ergo. the sequel is undeniable , i doubt not but our adversaries will grant , that faith is given us by vertue of the covenant of grace ; and the assumption is as evident , that there is but one covenant of grace ; though there are many promises , yet is there but one covenant : for as much as all the promises have the same ground and foundation , scil . the merit and purchase of jesus christ ; and therefore they are said to be yea , and amen in him . the scripture makes mention but of two covenants ; the covenant of works ; and the covenant of grace ; the former was made with the first adam , and his seed ; the other with the second adam , and his seed , and is commonly called the new covenant . i confess this latter hath been variously administred in the times of the old and new testament : in which respect it hath been looked upon by some , as two distinct covenants , and distinguished by the names of the old and new covenant . but this controversie is easily reconciled , if it be considered , that the old covenant is sometimes put for the promise vailed , and sometimes for the vail it self . ( ) when it is put for the vail it self ( as doubtless it is , when it is said to have waxen old , and to vanish , to be changed , abolished , disannulled b , &c. which things cannot be affirmed of the promise , which is an everlasting covenant , and always remains one and the same ) it may be said to be a distinct covenant from the covenant of grace , exhibited in the times of the new testament . but ( ) when it is taken for the promise vailed , there is no doubt , but it is the same in substance with that in the new testament ; for though this grace was then but darkly revealed , and as it were covered out of sight by the mosaical administration , yet it brought upon them the same righteousness and salvation , which is now enjoyed by the children of faith , acts . . john . . gal. . . and heb. . . but be the old and new testament administration , one , or two covenants , it matters not much to our question ; it lies on mr. w. to prove , that there are two new covenants , or two distinct covenants of grace in the times of the new testaments ; one made with christ , and another with the elect ; one , in which god doth promise us faith ; the other , in which he doth promise , all other blessings , that follow faith ; which , i suppose , he will finde to be somewhat difficult . § . . . if christ merited nothing for himself , but onely for the elect , then all the promises made to him do belong to them , or the covenant which was made with him as mediator , is made with them : but christ merited nothing for himself , ergo. the minor is the unanimous tenent of our protestant divines , who have sufficiently cleared it from the scriptures . and for my own part , i see not what can be rationally excepted against the consequence of the major ; for if he merited nothing for himself , then all the promises made to him , do belong to others : in this regard he is called the mediator of a better covenant , heb. . . and the mediator of the new covenant , chap. . . now a mediator doth not act for himself , but in their behalf , whose mediator he is . i suppose mr. w. will not deny , but faith is bestowed upon us by vertue of that covenant whereof christ is the mediator : now christ is mediator of the covenant made with us , and not of a covenant , made singly and particularly with himself , for a man cannot properly be called a mediator for himself . the apostle is express , that we obtain faith by the same means , whereby we obtain all good things else , to wit , by the righteousness of jesus christ , pet. . . eph. . . rom. . . so that consequently it is one and the same covenant , by vertue whereof , faith , and all other spiritual blessings are bestowed upon us . i adde therefore . § . . . if faith be given to us by vertue of that covenant , whereby justification , sanctification , perseverance , and glory , are bestowed upon us , then faith is given us by vertue of that covenant which is made with us ; but faith is given us by vertue of the same covenant , wherein justification , sanctification , &c. are promised and bestowed upon us , ergo. neither sequel nor assumption , do need any proof : in the same covenant wherein god promiseth to cleanse us from our filthiness , to cause us to walk in his ways , &c. he promiseth to circumcise our hearts , to write his laws in our inward parts , and that we shall be taught of god ( i. e. made to believe , john . . ) ezek. . , &c. jere. . . § . . . if faith be given to us by vertue of that covenant which was made with abraham , and his seed , then is it given by vertue of the covenant made with us : for the same covenant which god made with abraham , is made with all the faithful to the end of the world ; and therefore they are called the children of abraham , gal. . , . now god in promising to be his god , and to be a sun , and a shield , &c. promised also to give faith , whereby the refreshing beams of this sun are conveyed into the soul , and this shield is managed for our best advantage , ephes. . . . ( which was the medium i made use of , at our conference ) if faith be given us by vertue of the covenant made with the house of israel , then is it given us by vertue of the covenant made with us ; for the house of israel is the whole company of gods elect , who are therefore called spiritual israel , rom. . . but faith , or the spirit which works faith , is promised in the covenant made with the house of israel , jere. . . heb. . . § . . whereunto mr. w. answers ( ) by way of retortion , if mr. e. ( saith he ) will urge the words of this text rigorously , they would prove more then he would have : i hope there is no hurt in that , though the place doth prove more , that doth no whit invalidate its force , as to the purpose for which we alledged it ; but what is that , which it proves more ? it is manifest ( says he ) that this covenant contains a promise of sending christ into the world , to die for our sins , as the apostle proves , heb. . . , . so that we may as well infer from hence , that we are in covenant with god before the death of the mediator , as that we are in covenant before we believe ; and then his death shall serve not to obtain all , or any of the blessings of the covenant , but onely ( as the socinians ) to declare and confirm , &c. if he please to admit of a reply , we say , ( ) that he mistakes the inference , that was drawn from hence : the proposition to be concluded , was not , that we are in covenant before we believe ; but , that faith , or the spirit which works faith , is given us by vertue of the covenant made with us , which is sufficiently secured by these texts ; for if by the house of israel be meant , all the elect ( as undoubtedly they are ) and the spirit which works faith , is promised in the covenant which is made with the house of israel , then the spirit , and faith , are given by vertue of the covenant which is made with us , we being in the number of gods elect. ( ) it is not so manifest ( as he pretends ) that these texts do contain a promise of sending christ to die for us . the promises here mentioned , do express onely what benefits do accrew to us by the death of christ : i grant , that this covenant supposeth the death of christ , as the onely meritorious , procuring means , by which these benefits do flow down unto us ; and therefore it is said , in those days , or after those days , meaning the days of the son of man , when the messiah , whom god had promised , should be exhibited ; which in scripture are called , the last days , the last times , and the world to come , &c. though the apostle mentions the covenant , heb. . . it is not to prove , that god would send his son to die , but that being come ( as these believing hebrews acknowledged , though they saw not the vertues of his death , as to the abolishing of other sacrifices ) he hath offered up a perfect sacrifice , verse , , . and consequently they needed no other sacrifice to take away sin ; for otherwise god had not made such ample promises , in reference to the times of the messiah , as you finde he hath , jere. . that he will remember the sins and iniquities of his people no more , &c. for ( says the apostle ) when there is such a full remission , there needs no more offering for sin , verse . § . . . though we should grant him that this text , jere. . contains a promise of sending christ ; what were this to the purpose , to weaken our inference , that faith is given by vertue of the covenant made with us ? may not god in the same covenant , promise both christ and faith ? but ( sayes mr. w. ) it will follow then , that this covenant was made with us , or that we were in covenant with god , not onely before we believe , but before the death of christ. i am so far from looking upon it as an absurdity , that i shall readily own , and acknowledge it as an undeniable truth , that the new covenant was made with all the elect in christ , before the foundations of the world were laid c ; it being , the fixed and immutable will of god , concerning all those good things , which in time are bestowed upon them ; and therefore it is called an everlasting covenant ; sam. . d . not onely a parte post , but a parte ante ; as it shall have no end , nor be changed : so it had no beginning , god having from all eternity , immutably purposed in himself , to bestow upon them all those blessings which they do receive in time ; yet we say there are more especially three moments , or periods of time , wherein god may be said to make this covenant with us ; as ( ) immediately upon the fall of adam , when he first published his gracious promise of saving all his elect by the womans seed , gen. . . the first covenant being broken and dissolved , the lord immediately published that other covenant which cannot be broken ; and hereunto ( as hath been shewed ) do those scriptures relate , tit. . . tim. . . ( ) at the death of christ ; because thereby all the benefits willed to us by the everlasting covenant , were merited and procured for us , the full price which was paid for them , was then exhibited ; for which cause , the new covenant is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a testament , which was confirmed by the death of the testator jesus christ , heb. . . and the blood which he shed , the blood of the everlasting covenant , heb. . . and the blood of the new testament , matth. . . so that his charge of socinianism , doth not touch us ; for though we do not say , that christ procured the covenant , or that god should will to us ●hose mercies which are therein promised ; yet we say , the effects of the covenant , or the mercies themselves , were all of them obtained by the blood of christ , as our deliverance from the curse , inherent holiness , &c. ( ) the covenant is said to be made with men , when god doth confer upon men the benefits which are therein promised , or at least makes them to know and understand their interest and propriety therein . thus is that to be understood , isai. . . i will make an everlasting covenant , i. e. i will fulfil my everlasting covenant , or bestow upon you , all those mercies which i have promised , and which my son hath purchased by shedding of his blood. and thus we grant , that god makes his covenant with his people , when he gives them faith , when he enables them to lay hold of it , and to plead it at the throne of grace : now though in this sence god may be said to take men into covenant , when they doe beleeve , yet will it not follow that the spirit and faith are not given by vertue of the covenant which is made with us ; so that his retortion is pittifully unsuccessefull , it gives not the least wound to the cause which we maintain . § . . the second branch of his answer is , that upon a most serious perusall of these texts , i finde them so contradictory to mr. eyres purpose , that i cannot but wonder what hee means to shelter his opinion under the protection of it : i must needs say , that after a most serious perusing of his papers , i cannot be perswaded to be of his mind , to think that these places are contradictory to the purpose , for which i brought them ; but rather that they doe give in full evidence to the proposition which i was to prove , viz. that the spirit , which works faith is given us by vertue of the covenant made with us ; but how doth mr. w. prove the contradiction ? we shall find ( saith he ) in these words three things of distinct consideration ; the conclusion of which is the only support of this feeble argument . i cannot but wonder ( and so i dare say doth the impartiall reader ) that mr. w. should say the text is contradictory to my purpose , and yet confesse , that it affords support unto my argument ; for though no more then that , which he cals , the conclusion of the text doth afford it shelter , yet is that sufficient to clear it from the guilt of a contradiction . but what are the three things which he finds in these texts to ground his charge on ? . ( says he ) there is the matter and blessings of the covenant on gods part , i will be their god and they shall be my people ; in which words , as many blessings temporall , and eternall are promised ; so peculiarly pardon of sin , &c. . there is expressed the bond and condition of it , on our part , and that is faith , which is signified in those words , of putting gods laws in our minds , and writing them in our hearts . in these two things is the tenor , and formality of the new covenant ; they that beleeve , the lord will be their god , and they shall be his people . but . ( says he ) there is also a promise that god will worke this condition , by which men shall have an interest in this covenant , and a right and title to the blessings of it ; i will put my laws into their minds , i. e. i will give them faith ; which faith is not promised as an effect of the covenant already made , but as the means by which we are brought into covenant , and thereby invested in a right to all the blessings of it , &c. should i grant all that he saith , yet would it not one whit weaken our assertions , that this covenant is made with us , who are meant by the house of israel ; and that the spirit which works faith , is promised in this covenant , which mr. w. cannot deny , though hee would thrust it behind the doore , saying , that it is promised in the covenant , but not as a part of the covenant ; i might easily shew , that there are not so many lines as mistakes , in this short discourse ; i professe i cannot but wonder at his boldnesse , that he durst for his advantage to wrest , and falsifie the words and tenor of the covenant , excluding the promise of faith from the matter and blessings of it , which is expressed more then once in these few words , as in this clause , ver . . i wil put my law in their inward parts , and write it in their hearts , by his own confession : and in that also ver . . they shall know me , which our saviour expounds of beleeving in him . but to take things as they lie . we deny that the whole matter , and all the benefits of the covenant on gods part are confined to these words , i will be their god , and they shall be my people ; for though omne bonum , est in summo bono , and when this promise is put alone , it may comprehend as much as mr. w. speaks , yet when other promises are joyned with it , it denotes on ●●●ticular blessing ; either it relates to the formall part of mans happinesse , which consists in the fruition and enjoyment of god , or the knowledge of our interest and propriety in him e ; thus , i will be their god , is as much as , they shal know that i am their god , and that they are my people * ; or else , i will be their god , &c. imports as much as , i will protect them , and they shall worship me f . but say this promise be as large as mr. w. would make it , though all blessings temporall and eternal be more generally included in it , yet that hinders not , but the other promises annexed thereunto , doe also exhibit the matter and blessings of the new covenant g . the same things often times in the scripture are expressed , first more generally , and then more particularly . § . . . it is apparently false , that in these words , i will put my laws in their mindes , and write them in their hearts , is expressed the bond and condition of the covenant on our part ; for the words are a promise , and not a precept ; the lord declares what he himselfe will doe for them . if mr. w. sees a condition in these words , he hath found more then all the divines that ever i met with . dr. twisse ( his predecessor ) in his answer to arminius's preface h , reciting the tenor of the covenant , as it is in this place of jeremy , isa. . and ezek. . challengeth him to shew vel levissimam mentionem conditionis , dr. preston i speaking of the covenant which god hath made with his elect , sayes , that it is absolute , and not conditionall ; for which he alleadgeth this place of jeremy , ezek. . &c. a learned man of the late assembly in a sermon before the parliament then sitting k , declared , that all the promises of the new covenant are absolute , not onely citra meritum , but citra conditionem , without any pre-required conditions of us ; amongst many other places he cites this text. besides this , i might adde abundance more . but i beleeve mr. baxter is instar omnium with mr. w. now he acknowledgeth l , that this text. with the like , doth expresse an absolute covenant . mr. w. might as well say , that the bond and condition of the covenant on our part is expressed in these words , they shall be my people , or in the other clause , i will be their god , interpreting it by that of hosea . . they shall say , i am their god ; which one ( i remember ) would have to be the condition of the covenant on our part ; so that according to their 〈◊〉 interpretations , the new covenant shall consist only of conditions , or of precepts imposed upon us , without so much as one promise of mercy to us ; and consequently , the covenant of grace shall exhibit no grace at all ; or at most , much lesse then the covenant of works doth . if the lord had meant that these words , i will write my laws in their hearts , &c. should be the bond of the covenant on our part , he would have expressed it in such a manner , if my lawes be written in your hearts , i will be your god ; the words are plainly a promise of sanctification , which is one principall benefit of the new covenant . § . . whereas he adds , that god doth here promise to work faith , which faith is not promised as an effect of the covenant , but as the means , by which we are brought into covenant ; it being so crudely asserted , a bare denial might serve the turn . but ( ) i shall appeal to the indifferent reader , whether it doth not sound very harshly , that the same words should be formally , both a precept and a promise , and that god should require a condition of us , and yet promise to work it in us ? how shall we distinguish between precepts and promises ? mr. w , may be pleased to consider , what some grand assertors of conditions have said thereof m . ( ) i would ask , whether this promise of faith be not a part of the new covenant ? all the promises of god do belong , either to the covenant of works , or to the covenant of grace : it is no part of the covenant of works . ergo , it is a part of the covenant of grace . now if the promise be a part of the new covenant , the thing promised is an effect of the covenant ; or a benefit given , by vertue of it . ( ) i would ask , whether the promise of faith , be not an effect of christs death ? if it be , then is it an effect of the covenant already made ; for all the effects of his death , are effects of the covenant , which was confirmed by his death ; who , for this cause is called the covenant , isa. . . & . . implying , that all the benefits of the covenant , are the fruits and purchases of his death ; and that christ hath not purchased any thing for us , but what is promised in the covenant ; the effects of the covenant , and the effects of christs death are of equal latitude . ( ) the scripture no where affirms , that faith is promised as a means to bring us into covenant , or to invest us with a right and title thereunto . that which gives men interest in the covenant , is the good pleasure of god , willing those blessings to them ; and the purchase which christ hath made in their behalf , who hath performed whatsoever was necessary by divine constitution , in order to our having of them . we grant , that faith is the means whereby we come to know our interest in the covenant , and in all the benefits thereof : but their saying , that hereby we have , or do obtain our interest and title to the covenant , hath not any ground that i finde in the written word . if any shall infer it from hence , because it is said , believe , and thou shalt be saved ; they may as well make baptism , sanctification , perseverance , &c. ( to which the promise of salvation is sometimes annexed ) means , to bring us into covenant , or to invest us with a right and title to the benefits of it , and consequently no man shall have any interest in the covenant as long as he lives , and till these conditions be performed . to conclude , if the promise of faith be a part of the covenant , ( as hath been shewed ) then is it not a means to bring us into covenant , or to invest us with a title to the benefits of it , because it is impossible that the same thing should be the means , or cause of it self . chap. xviii . wherein mr. woodbridges exposition of the new covenant , ( mentioned jere. . . and in other places ) is further examined . the tenor of the new covenant , in the prophet ( whose words are punctually cited by the apostle , heb. . ) runs thus , this is the covenant that i will make with the house of israel ; after those days , saith the lord , i will put my law in their inward parts , and write it in their hearts , and will be their god , and they shall be my people ; and , &c. but now mr. w. renders it thus , [ this is the covenant which i will make with the house of israel ; when i shall write my laws in their hearts , i will be their god , &c. or , this is the covenant , which i will make , saith the lord , that giveth his laws into their mindes , and writeth them in their hearts , &c. ] i know not what can be called wresting of the scripture , if this be not : if men may take the liberty , to chop and change , to adde or diminish from the word , at their pleasure , nothing can certainly be concluded thence ; nay , the scripture might be made a shelter for the foulest errors . it savors not of a spirit , that trembles at the word , and believes that threatning , revel . . . to make so bold with the oracles of god. the word [ when ] is neither in , nor agreeable to the hebrew , or greek text , though he would make his reader believe , that it is in both . the verbs in the first clause , are not in the present , but future tense , as in the rest which follow . besides his paraphrase , chargeth the holy ghost , with a gross tautalogy , if not a flat contradiction . the time of making this covenant is signified in these words , [ after those days ] which undoubtedly ought to be referred unto the days of the messiah , in opposition to the times before , when the grace of this covenant was not so clearly revealed ; so that it was needless he should adde [ when i put my laws , &c. ] and if god makes not his covenant with spiritual israel , till he writes his laws in their hearts , then the former clause [ after those dayes ] must either stand for nothing , or else imply a falshood . in a word , the unsoundness of this gloss , doth appear from hence , that these words are not onely here , but in many other places , mentioned as a distinct promise of the new covenant , and not as a bare connotation of the time , or a periphrasis of the person , that makes the covenant , as mr. w. carries it . see deut. . . ezek. . , . jere. . , . where that promise , which mr. w. calls , the matter or substance of the covenant on gods part , is put first , and the other which he calls the condition , is made as it were , the consequence of the former . § . . the scriptures he hath brought to countenance his new found interpretation of the covenant , will by no means shelter it ; as jere. . . i will give them a heart to know me , that i am the lord , and they shall be my people , and i will be their god ; for they shall return unto me with their whole heart . [ where ( says he ) the condition on the peoples part of the lords being their god , is , their returning with their whole heart . ] the affirmation is not so clear , as not to need a proof ; that promise , i will give them a heart to know me , is ( as hath been shewed , ) one principal blessing of the new covenant , the immediate effect whereof is , mens returning unto god with their whole heart . now to call their returning unto god , the condition of gods being their god , is as unhappy a mistake , as his , that set the cart before the horse . could they have returned to god , unless god had returned to them * ? are not faith and repentance , the fruits of our reconciliation , by the blood of christ ? god having given us his son , hath with him given us all things else , rom. . . mr. ●alvin calls this blessing , of gods being our god , causam & principium omnium bonorum , i. e. the cause and fountain of all other blessings ; and particularly , of the renewing of our hearts , and our returning unto god. now the consequences and effects of a blessing , are not the conditions of it . § . . his next allegation from heb. . , &c. hath the fate , to fall as short of the mark , as the former did . for the apostles scope there , is not to shew in what order and method , the benefits of the covenant are bestowed upon us , but that there needs no other sacrifice for sin , besides the sacrifice which christ hath offered ; which he proves , because god in that covenant , which he promised to make with his people in the times of the new testament , declares , that he will not onely give them a new heart , but their sins and iniquities shall not be remembred any more . now where there is no more remembrance of sin , there needs no more sacrifice for sin ; so that the words expressed , are sufficient to compleat the sense without understanding of [ then he saith ] or [ then it followeth ] which mr. w. hath added in the close of the sixteenth verse . we may take them as they lie , from verse the fifteenth . whereof ( to wit , of christs perfect sacrifice , mentioned vers. . ) the holy ghost is a witness to us ; for after he , i. e. the holy ghost , had said before , this is the covenant that i will make with them , after those dayes , ( to wit , of the old testament , which are now expired ) the lord saith , ( viz. the holy ghost , who is the lord jehovah , and with the father , and son , the author of the new covenant . ) i will put my laws into their hearts , and in their mindes will i write them ; and their sins and iniquities will i remember no more : so that i say , there is no need that either of those clauses [ then he saith , &c. ] should be foisted in between the and verses . it seems to me , that the copulative [ and ] is set as a bar , to keep it forth , shewing that the words in the verse , ought to follow immediately upon the sixteenth . i grant that the promise of remission , is one of the most special , and noble blessings , contained in that general promise , i will be their god ; yet it doth not follow , that regeneration or inherent holiness is required or promised , as the means or qualification , to obtain this blessing . pareus his note upon the place is very sound , that the apostle here , doth ground the promise of remission of sins , upon that perfect oblation which christ hath offered , and not upon works of sanctification , which ( according to mr. woodbridges doctrine ) is the immediate principle , from whence it follows . § . . his next assertion [ that in the new covenant , the giving of the first grace , is always promised , not as a part of the covenant , but as a means and qualification on mans part , for his entrance into covenant , ] is justly obnoxious unto more then one exception . . the work of conversion , or the renewing of our hearts , i● unfitly called the first grace ; for ( ) to speak properly , the first grace , is that , which is grace indeed b , to wit , the everlasting love , favor , and good-pleasure of god towards his people ; for this is the rise and fountain of all those mercies , which we receive in time , yea , of christ himself , john . . or ( ) if by grace , we understand the fruits and effects of this grace , then certainly the precedenc● or priority must be given unto jesus christ , for whose sake all other blessings are bestowed upon us , ephes. . . or else ( ) if by grace we understand the fruits and effects of christs death , or the benefits which are freely given us for his sake , even in this sense , inherent sanctification is unduly put in the first place , which is a consequent , both of justification and adoption , gal. . , . though it be promised in that place of jeremy , before remission of sin● , yet in other places it is put after it ; as ezek. . , . jere. . , . the reason why this promise is sometimes put first , may probably be , because the grace of sanctification is most apt to affect our senses , we do apprehend and perceive it , before we come to know our justification . § . . . it is utterly false , that the giving of a new heart , is not promised as a part of the covenant ; but as a means on mans part , for his entrance into covenant : for ( ) the scripture no where affirms it ; and it is weakly concluded hence , because it is sometimes mentioned , first in the recital of the covenant , which is all he hath to pretend for this notion , seeing that in other places , the promise of sanctification , follows that of justification ; from whence he may as well conclude , that justification is promised not as a part of the covenant , but as a means to intitle us unto sanctification ; so that not onely , the promise of faith , but of remission also shall be excluded from being a part of the covenant . ( ) the promise of a new heart , includes not onely the first act of faith and repentance , but the continuance and increase of these gifts ; so that either he must say , that all the promises of sanctification , which are included therein , are no part of the covenant ; or that the same promise is both a means to bring us into covenant ; and a part of the covenant , i. e. it is a part , and no part . i must confess , that i never yet met with that man , who had the forehead to deny , that the promise of faith , and repentance , is a part of the new covenant . ( ) it seems to me an undeniable truth , that the promises of sanctification , as well as of justification , are parts of the covenant , considering ( ) that they have the same ground and foundation , to wit , the merit and purchase of jesus christ ; christ hath merited faith and repentance , no less then remission of sins . now whatsoever christ hath purchased , the covenant promiseth : all the effects of his death , are equally parts of the new covenant . ( ) both these promises have the same end and design , viz. the glory of god. faith and repentance , are not promised onely subserviently for our benefit , but ultimately for the praise of his glory , tit. . . thes. . . ( ) they are promised in the same manner , as distinct , and not as subordinate benefits ; he doth not say , i will write my laws in their hearts , that i may pardon their sins and iniquities . but , i will write my laws , &c. and their sins and iniquities , i will remember no more . § . . . it sounds harshly , that god promiseth faith , as a means on our part , to bring us into covenant ; for if god doth promise to bestow faith , it cannot properly be called a means on our part , it were a means on our part , if we performed it our selves , and by our own strength , as the condition required of . adam , should have been . for the removing of this rub , i shall make it to appear ; that in the new covenant , there is no condition required on our part , to give us a right , and title to the blessings of it : but before we proceed , we will give the reader a brief account of those other scriptures which mr. w. hath alledged to prove , that faith is promised , not as a part of the covenant , but as a means on our part , to obtain the remission of sins : all which i finde have the same misfortune as the rest , not to be able to bring forth the conclusion , which his fancy hath begotten on them . that in ezek ▪ . , ▪ , . makes quite against him ; for there the lord first promiseth to justifie us , in those phrases of pouring out clean water upon us , and of cleansing us from all our filthinesses , verse ▪ ●nd then to renew , or sanctifie us , vers. , . so that there is no colour to infer from hence , that sanctification , or any part thereof , is promised as a means to intitie us to justification . § . . the other two texts , are much to the same purpose , scil . ezek. . , . and chap. . , , , . where the lord after he had promised unto his people many particular blessings ( as that he would give them a new heart , take away their stony heart , make them walk in his statutes and ordinances , that they should no more defile themselves with idols , that david , i. e. christ , should be their king and shepherd , that his tabernacle should be with them ▪ i. e. he would dwell in them , and walk in them , cor. . . ) he tells them , that he will be their god , and they shall be his people ; from whence mr. w. would gather , that god promiseth faith , not as a part of the covenant , but as a means to bring us into covenant , that god may be our god. how rational this deduction is , let the re●der judge , for if that promise , i will be their god , must be taken exclusively ; so that the promises preceding , are no part of the covenant , then the promises of justification , sanctification , perseverance , &c. must be excluded from being parts of the covenant . if he sayes , that it onely excludes faith , i would ask quô jure , what reason is there ▪ that it should exclude faith , more then the other promises preceding ? if it includes the rest , why not this ? but to draw to a conclusion , we say , that this promise , i will be their god , and they shall be my people , may be taken , either ( ) more generally , as comprehending all good things whatsoever , as if the lord after the enumeration of many particular benefits , had summed up all in this . i will be their god , q. d. they may expect as much good from me , as the living god can bestow upon his people , even this that hath been mentioned , and all things else ; and in this sence the promise of faith , or the spirit which works faith , is included in it ; or ( ) it may be taken more restrictively , as noting some particular benefit and priviledge distinct from the rest , as that they shall worship him , and he will protect and provide for them ; or else , that they shall not onely have an interest in god , but that they shall know it , and live in the comfort of it . § . . in the next place , mr. w. offers me his service , to new mold my argument , and to cast it into a better form , as thus , they concerning whom god hath promised , that he will give them faith , they are in covenant before they believe ; but concerning the elect , god hath promised that he will give them faith , ergo. but pace tanti viri , i shall not accept his courtesie , if he hath any minde to it , as i have framed it , the law is open , he may try his skill ; onely he may be pleased to remember , that these texts , jere. . . heb. . were not brought to prove that we are in covenant before we believe ; but that the spirit which works faith , is given by vertue of the covenant made with us : as for that argument which from these texts he hath advanced against us , together with the auxiliaries , which he hath placed in the rear , i shall presently attend their motion , having first given in my evidence , to the cause depending , that the new covenant is not conditional , and that in it , god doth not require any restipulation from us , to intitle us to the blessings of it : the contrary assertion , i conceive , is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his whole discourse : for if there be no condition , or restipulation required in the new covenant , there will be no need , to make faith the mears of our entrance into covenant , nor any absurdity in saying that our justification in the sight of god precedes faith. chap. xix . wherein is shewn , that in the new covenant there are no conditions required of us , to invest us with a right and title , to the blessings of it . before i do give the reasons of this assertion , i must crave the readers patience , whilest i tell him ( ) what i mean by the new covenant , and ( ) what i understand by a condition . . by the new covenant , i mean that engagement which god hath laid upon himself , to bestow on them for whom christ hath died , all good which is commensurate to their nature , and by vertue whereof all blessings corporal , spiritual , and eternal , do flow down unto them . i call it an engagement , because god by promising makes himself a debtor , though not to us , yet unto himself ; being bound in justice to perform his word and promise . there are two principal engagements , which god hath laid upon himself , in order to our eternal happiness , to one of which all his promises may be reduced . the first is that covenant which he made with the first adam in the time of his innocency ; wherein god promised us life , upon condition of our perfect obedience : this is called a covenant of works , because the effects thereof do depend upon our works ; the promise is not in force , nor have we any right to the blessings , until all those works are performed which are here required . now this covenant ( saith the apostle ) became weak through the flesh , i. e. it was altogether unable to give us life , by reason of our default , and not performing the condition required of us ; we have no benefit at all by this engagement , and therefore the lord made another covenant with the second adam , that upon the making of his soul an offering for sin , he would give unto his seed , viz. all the elect , eternal life , i. e. all good things whatsoever which they stand in need of . now this we call the new covenant , because it succeeded in the place of the other ; and the covenant of grace , because all the effects thereof , do flow down unto us , meerly from the favor of god , and the merit of christ. all the mercies we receive , they are the fruits and effects of this engagement , zech. . . it is the onely plea we can use to god , both for the things of this life , and that which is to come ; and by vertue hereof , we may claim and confidently expect from him all things whatsoever which we stand in need of , and are good for us . now i say , that promise or covenant by vertue whereof , we obtain both grace and glory , good things , present and future , is not conditional to us ; i say , to us ; for to christ it was conditional , though to us it be free ; to him it was a covenant of works , though to us it be a covenant of pure grace ; there is not so much as one blessing doth descend to us , but he hath dearly bought it , even with the price of his own blood ; for which cause he is called the mediator , witness , and surety of the new covenant . § . . . when we say the new covenant is not conditional , we understand a condition in its proper and genuine sense , as the jurists use it , in reference to mens contracts and bargains . a condition ( saith dr. cawel a ▪ ) is a rate , manner , or law annexed to mens acts ( or grants ) staying and suspending the same , and making them uncertain , whether they shall take effect , or no. and our english papinian b , conditio dicitur cum quid , in casum incertum , qui potest tendere ad esse , aut non esse , confertur . to the same purpose , the expositor of law terms c , a condition is a restraint or bridle , annexed and joyned to a promise , by the performance of which , it is ratified and takes effect , and by the non-performance of it , it becomes voide , the person to whom it is made shall receive no commodity or advantage by it : hence is that maxime amongst lawyers , conditio ad impleri debet , priusquàm sequatur effectus , i. e. the condition must be performed , b●fore the grant or promise becomes valid . in this sense we say ▪ the covenant which god made with adam was conditional , god annexed to the promise of life , the condition of obedience . do this , and thou shalt live ; the stability , and success of that promise , did depend upon his performing of the condition ; he failing in his part , the promise became voide . now we deny , that the blessings of the new covenant , do depend upon this , or any other condition to be performed by us . lawyers do distinguish of a twofold condition , ( ) antecedent , and ( ) consequent . the antecedent condition being performed , doth get , or gain the thing , or estate made upon condition ; the consequent condition doth keep and continue it . as for instance , if i fell a man a farm , on condition he shall pay me five hundred pounds present , and forty shillings , nay , be it but six pence per annum for the future ; the payment of the five hundred pounds is the antecedent condition , which gives him possession of the farm ; the forty shillings or six pence per annum is the subsequent condition , and that continues his possession ; and if he fail in this latter , the estate is forfeited , and in law i may re-enter upon the farm , as if no such bargain had been made between us . now we say further , that the blessings of the new covenant require not onely no antecedent , but no subsequent condition to be performed by us ; there is nothing on our parts that procures our right and interest , nor yet that continues and maintains our interest in them ; the lord jesus is both the author and the finisher of our salvation ; it is by , and through him , that we are made sons , and doe continue sons ; are made righteous , and doe continue righteous ; that we obtain , and do injoy all the effects of the new covenant . § . . i am not ignorant that the word condition is sometimes taken improperly , for that which is meerly an antecedent , though it contributes not the least efficiency , either natural , or morall , towards the production of that which follows it : a condition properly taken , is a moral efficient cause , which produceth its effect by vertue of some compact , agreement , or constitution between persons , omnis conditio antecedens est effectiva , a condition properly so called , is effective of that which is promised upon condition . now i say , not onely conditions in a proper sense , but all certaine and constant antecedents ( though they are not expressed or included in their federal constitution , so as that the promise doth depend upon them ) may in a vulgar sense , be called conditions of those things that follow them ; and in this sense our divines doe commonly call one benefit of the covenant a condition of the another ; as that which is given first , of that which is given after . thus dr. twisse d makes inherent holinesse to be causa dispositiva , or the sine qua non , ( not of justification ) but of salvation , or glorification , because the one alwaies precedes the other : many other do expresse themselves in the same manner . it is evident that some benefits of the new covenant in their execution and accomplishment doe follow others ; though we have a right unto them all at once ( for as much as that flowes immediately from the purchase which christ hath made ) yet we have not possession of them all at once , but in that order and manner as god is pleased to bestow them : christ hath procured both grace and glory for his elect , yet he gives grace , i. e. gracious quallifications , as knowledge , faith , love , &c. before he brings them to the possession of glory ; in which sense , i conceive , it is that the scripture annexeth salvation unto faith , and other works of inherent holinesse , matth. . pr. heb. . . &c. because these are certain and infallible antecedents in all that shall be saved e ; none ( who live to years of understanding ) are saved , but they that doe beleeve the gospell , and shew forth the fruits of it in a suitable conversation : if in this sence onely , faith and repentance be called conditions of the covenant , to wit , because they are wrought in all those that do injoy the ful effect of the covenant , i will not contend . § . , yet i think it fit rather to forbear this expression , ( ) because it is so improper , to call a part of the covenant , the condition of it , chamier , though he often useth the expression , yet hee acknowledgeth that faith is called a condition , verbis minus propriis ; and a little after , fidei conditio , non est antecedens sed consequens , non est causa salutis , sed instrumentum apprehendendi gratiam , i. e. faith is not a proper antecedent condition , but an improper or consequent condition , it is not a cause of salvation , but only the instrument whereby we receive and apply it . mr. rutherford himselfe , though he cals them libertines and antinomians , who say the covenant of grace is not conditionall , yet almost in the same breath he hath let fall these words : to buy without mony , and to have a sight of sin , is the condition of our having the water of life , but the truth is , it is an improper condition , for both wages and worke is free grace . i confesse improper locutions ought to be borne with , when they serve to illustrate truth ; but this i conceive doth exceedingly darken it . ( ) because of the advantage which the adversaries of the gospel doe make of this expression ; were most of the ancient fathers now alive , to see what use the papists and others doe make of their unwary sayings , to patronize their errors , i am perswaded , they would fill the world with their retractations and apologies . have we not cause then to be careful in this matter , when we see so many profligated errors , as free-will , and universall redemption , sheltering themselves under this expression ? but ( ) that which moves me most , is compassion to our vulgar hearers ; who when they hear men say , that faith , repentance , &c. are conditions of the covenant , understand it no otherwise then in the most common acception , and as the term condition is used in reference to mens contracts , and as obedience was the condition of the first covenant ; whereby , ( as luther hath observed h ) they live stil in bondage , not daring to take hold of the promise , because they doubt whether they have the condition ; all their endeavors after faith , and holinesse are but mercinary and selfish , they would not do the work , but to get the wages . § . . but this is not the matter , that is now in question , our difference is not about words , but things , the reader i suppose is sufficiently informed in what sence we deny , that the new covenant is conditional , to wit , in that manner as the first covenant was , which was properly conditional : and this perswasion i cannot but adhere to ( notwithstanding al that i have seen or heard to the contrary ) that in the new covenant wherein god hath promised life and salvation unto sinners , for whom christ hath shed his blood ; and by vertue whereof they do obtain all good things present and future , there is no condition required of them to obtain or procure the blessings that are therein promised ; for though god doth bestow upon us one blessing before another , yet he gives not any one for the sake of another , but all of them ( even to our finall sitting down in glory ) are given us freely for the sake of christ ; glory it selfe is not only not for , but not according to our works , as the principle or rule , by which god proportions his reward , but according to his owne mercy and grace . my reasons for the thesis are . § . . . because in all those places , wherein the nature or tenor of the new-covenant is declared , there is not ( as dr. twisse i hath observed ) any mention at all of the least condition , as jer. . . ezek. . . &c. hos. . , , . in all which places , with the like , god promiseth to doe all in them and for them ; upon the last of those texts zanchius observes k , non ait si non resipueris , recipiam te in gratiam , & desponsabo , sed absolute [ ego te desponsabo ] est igitur absolutissima promissio , qua sine ulla conditione promittit ▪ deus , s● s●um populum , in gratiam recepturum , & servaturum , &c. i. e. he doth not say , if thou wilt repent , i will receive thee into favor , and betroth thee ; but absolutely [ i will betroth thee &c. ] it is therefore a most absolute covenant , wherein god , without any condition , doth promise that he will receive his people into favor , and save them . the same author in another place l , speaking of the covenant which god made with abraham , gen. . . it is to be noted ( saith he ) that this promise is altogether free , absolute , and without any condition , which he proves by two arguments , one of which is , quoniam nullam plane in verbis foederis conditionem legimus , i. e. because in the words of the covenant we finde no condition . and long before him that noble champion of grace against the pelagians , prosper of aquitan m ( who lived about the year . ) manet prorsus & quotidie impletur quod abrahae dominus sine conditione promisit sine lege donavit : the covenant ( saith he ) is still in force , and is daily fulfilled , which the lord promised unto abraham , without any condition , and established without a restipulation . now if any shall say that these , and such like texts do not comprize the whole , but onely a part of the new covenant , because god doth not say , it is the whole covenant . i answer , ( ) that it is a meer shift , like that of the papists n against justification by faith alone , because the word [ alone ] is not found in those scriptures , which the protestants doe bring to prove it . our divines answer , it is there virtually , and by necessary consequence , though not formally or litterally ; so say i , when the lord saith expressely , this is my covenant ; it is all one , as if he had said , this is my whole covenant . let our adversaries shew us one place , where any conditional promise is called the new covenant , either in whole or in part . ( ) that which they would make the condition of the covenant on our part , is expressely promised to us , no lesse then any other blessing ; and their saying that it is promised in the covenant , but not as a part of the covenant , hath been sufficiently disproved before . § . . . because all those covenants which god made to prefigure this covenant , were free and absolute , without any condition ; therefore the covenant it selfe , which was figured by them , is much more so : it is not to be questioned but the substance hath as much grace as the shadow . now i say in those tipicall covenants , which god made with noah , abraham , phineas , david , &c. there are no restipulations o . the covenant with noah , doth not run like that with adam , do this , and live , but , i will not destroy the earth , &c. gen. . . i confesse rivet p saith , the condition on noahs part , was ut justè , & intigrè ambularet . but ( ) god doth not say so ; the lord doth not say , i will make this covenant with thee , if thou wilt walke uprightly . ( ) this covenant was made not onely with noah , but with every living creature , vers. . now sensitive creatures could not performe any such condition . ( ) if the benefit of that covenant had depended upon noahs upright walking , then upon noahs fall , v. . the world should have been drowned again ; as death entred into the world upon the non-performance of adams condition . the covenant with phinehas , num. . is not like that which god made with eli , which was but a conditional and uncertain covenant , sam. . . so the covenant which god made with david , concerning the kingdom , is not like the covenant which he made with saul , which was quickly voide , because it depended upon his obedience , sam. . , . which davids did not ; and therefore the covenant which god made with david , is called the sure mercies of david , isa. . . god promised mercies unto saul as well as unto david , but they were not sure mercies q , because they were conditional , they were promised upon conditions to be performed by him ; but the covenant with david , was sure and stedfast , psal. . . because it depended not upon conditions on his part ; and therefore , though he started aside as well as saul , yet the covenant made with him was not thereupon dissolved , and broken . § . . . because if there were any condition required in the new covenant to intitle us to the blessings of it , it would not be a covenant of pure grace ; so that the asserting of conditions in the new covenant , doth by necessary consequence overthrow the nature of it ; for as austine hath observed , grace is not grace , unless it be every way free , and the apostle before him , rom. . . if by grace , then is it no more of works , otherwise grace is no more grace ; but if it be of works , then is it no more grace . our salvation is ascribed to grace , not onely inclusively , but exclusively , ephes. . , , tit. . . all the blessings of the new covenant are called gifts , rom. . , . & . . and gifts that are given freely , cor. . . rom. . . to give a thing freely , and conditionally , are contradictories ; he that parts with any thing upon conditions , doth as it were sell it . the works and conditions which men perform , in the prophets phrase , are their money . isai. . , . a condition performed , makes the thing covenanted for a due debt , which the promiser is bound to give ; so that if the blessings of the covenant , did depend upon conditions , they would not be of grace , but debt ; and men by performing those conditions , would be , at least in part , their own saviours . now what can be imagined more derogatory to the grace of god ? object . true may some say , it would derogate from the grace of god , if we attributed such a meritoriousness unto these conditions , as the papists do unto works ; but we do not do so . to which i answer , ( ) that the papists assert no other works and conditions to be necessary to justification and salvation , then what our adversaries do . ( ) neither papists nor arminians do ascribe any more meritoriousness to works , then our opponents : they grant there is such an infinite distance and disproportion between the blessing promised , and the conditions required of us , that in strictness of justice they do not deserve it , onely expacto , seeing god is pleased to promise so largely upon condition of so small a pittance of service , we may be said to merit by performing the condition ; and in this sence , mr. baxter r will tell you , that the performers of a condition , may be said to merit the reward . the papists never pleaded for merit upon any other account ; mr. calvin s observed long ago , how much they please themselves with this simple shift , supposing that hereby they shall evade whatsoever arguments are brought against them : though mr. b. seems to mince the matter , calling his conditions but a sine qua non , and a pepper corn t , &c. he attributes as much , if not more to works , then the papists , arminians , and socinians , have done ; the papists will not say , that works do merit in a strict and proper sence . smalzius u calls their fides formata , a meer sine qua non ; and a known friend to the remonstrants doctrine amongst our selves w , dubs it with no better name , then a sleight , unconsiderable , despicable pepper corn , most pitifully unproportionable , to the great rent which god might require , and to the infinite treasure of glory he makes over to us : and again , that mite of obedience , faith and love. but now mr. b. goes a step beyond them , in that he ascribes a meritoriousness to works , which the arminians , and socinians have not dared to do . ( ) i would ask whether the condition required of adam , were meritorious of eternal life ? i presume no man will say it was , in a strict and proper sense , there being no proportion between the work and the wages ; but yet that condition did lessen the freeness of divine grace : the grace of god was not manifested so much in saving man in that way , as in giving life unto him freely . and therefore to put our justification and salvation upon the same terms , must necessarily eclipse the grace of god in the new covenant . object . but some may say there is a great difference , the conditions required of adam were legal conditions ; but the conditions which we stand for , and assert in the new covenant , are evangelical conditions . i answer , that the sound of words doth nothing at all alter the nature of things ; all conditions performed for life , are legal conditions : the precepts both of law and gospel , have the same matter , though not the same end ; but when gospel duties are made conditions of justification and salvation , there is no difference . object . yes , may some say , evangelical conditions are more facile and easie , then the legal were . are they so ! let them consider again , whether it be more easie for a man that is dead in trespasses and sins , to believe in christ , to love god , to hate sin , to mortifie his lusts , &c. then it was for adam in his innocency ( when he had a natural inclination to obey god ) to abstain from the fruit of one tree , when he had a thousand besides , as good as that ; there can be no condition imagined more facile and feasable , then adams was . but if it were so , yet would the reward be debt , and not grace : as he that hath his peny by contract , hath as much right to it , though he labored but an hour , as if he had endured the heat of the whole day . we say , gradus non variat speciem , it is not more grace , but all grace , that doth denominate the covenant , a covenant of grace . § . . to these reasons there might be added many more ; which because they have been mentioned before , upon another occasion , i shall not stand upon them . . because all the pretended conditions of the covenant , are promised in the covenant : now it is absurd to make any thing a cause of itself , or a means and condition whereby it is procured . . because the asserting of conditions in the covenant , attributes unto men a power and ability to do good , not onely before they are justified ; but before they believe : for if all the promises of the covenant are conditional , then the promise of faith is conditional , and consequently a man must be supposed able to perform some good and acceptable work to god before he believes , whereas without faith , it is impossible to please god , heb. . . conditions in a proper sence , do necessarily infer the liberty of mans will unto that which is good ; for as the remonstrants do define it , a condition is a free act which we absolutely may perform , or not perform , by freewil not acted , by the predeterminating grace of god. a conditional covenant and freewil , are inseparable ; the former supposeth the latter : whether mr. w. will own the consequence , i am not able to say ; however , that there is no such power , or ability in the natural man to do that which is good , might be irrefragably demonstrated from sundry scriptures , as gen. . . eph. . , . cor. . . cor. . . rom. . . phil. . , &c. . because if the covenant were conditional , no man in this life , could attain to any assurance of his own interest in the blessings of it , but must live always in a wavering and uncertain estate , as to the hope of eternal life ; that hope of salvation which is built upon conditional promises , is ( as calvin observes ) always wavering and tottering ; for conditional promises belong to none , but unto them who have performed the condition : if remission of sins were promised unto us , not absolutely but conditionally , as upon condition that we do believe , repent , and persevere . tum ( says rutherford x ) remissa nulla omnino peccata sunt in hac vita , &c. i. e. then it must follow that no mans sins are remitted in this life , no man is justified here , which is contrary to many plain scriptures , as rom. . . & . . & . . ephes. . . cor. . . § . . . because the scripture shews , that there is the same proportion , between adams conveying sin to his seed , and christs conveying righteousness to his seed , rom. . . the imputation of adams sin did not depend upon the personal sinful acts of his posterity , so neither doth the imputation of christs righteousness depend upon the good works and actions of gods elect ; but as by adams sin , all his posterity became actually sinners , even they that had not sinned after the similitude of adams transgression , i. e. actually in their own persons ; even so by christs righteousness all the elect to the end of the world , are constituted righteous , before they have performed any works , or conditions in their own persons . . because if the covenant were conditional , then infants and ideots , though elected , could have no interest in any of the blessings therein promised , in regard they cannot perform the conditions , upon which they do depend ; and consequently , dying without faith , they must needs be damned . § . . ● . and lastly , if they to whom the covenant belongs , had a right and title to all the blessings of the covenant , before their believing , and turning unto god , then are there no conditions required on our part to intitle us to the blessings of it . but they to whom the covenant belongs , scil . the elect , had a right and interest in all the blessings of the covenant before their believing , &c. ergo. the assumption shall be proved in our answer to that argument which mr. w. hath retorted upon us from jere. . wherewith we shall enter the lists in the next place . chap. xx. wherein mr. woodbridges chief argument against the absoluteness of the new covenant , is answered ; and this position [ that god is the god of his people , before they do believe and repent ] rescued from his contradictions . from the scriptures before mentioned , wherein the tenor of the covenant is recited , mr. w. hath advanced this argument against us , if god be not the god of any , nor they his people before they believe , then none are in covenant with god before they believe ; but god is not the god of any before they believe . ergo. as for the proposition ( says he ) he is destitute of sense that shall deny it ; i say so too , if that clause of gods being the god of any , be taken comprehensively , and in its full latitude , for their having interest in god , and in all the blessings which god hath intended to his people ; but if it be taken for the actual enjoyment and possession of any one , or more , of those blessings ( as sometimes it is ) he is as much destitute of sense that shall affirm it ; for then the sense of it , is this , if none do know , or have the comfort of this priviledge , that god is their god before they believe , then none are in covenant with god before they believe ; this consequence is false ; for there is a wide difference between having an interest in god , and the blessings of his grace ; and our knowledge thereof , or our enjoyment of those blessings . interest and possession , are not equipollent and reciprocal ; god may promise some one benefit , in order to our possession , and enjoyment of others , though not to give us a right and interest in them . we say , that by faith we have the knowledge and comfort of that reconciliation which christ hath made between god and us , though we cannot say , that we obtain a right and interest therein by faith : thorough faith we come to know , that god is our god , though our believing doth not make him to be our god. but the assumption , viz. that god is not the god of any before they believe , is obvious unto just exception , which he hath endeavored to prove after this manner ; if god promise to give faith , that we may be his people , and he our god , then till that faith be given , he is not our god , nor we his people : but god promiseth to give faith , that he may be our god , and we his people , jere. . . heb. . . ezek ▪ . . . & . , &c. & . , , , . we have shewn before , that the scriptures mentioned do utterly refuse to protect the minor ; and that all the particular promises contained in them , are parts or effects of the covenant , and not means to bring us into covenant . the having of a new heart doth not make god to be our god ; but because he is our god , he gives us that blessing , and all things else . § . . that god is the god of his people before they do believe , and are converted , is evident unto me from these grounds . first , if god be their god , whom he doth peculiarly love , and whom he hath chosen , and separated to himself from the rest of mankinde , then is the lord a god unto some before they believe ; the consequence is clear , because god hath loved and chosen some in that manner from everlasting , jere. . . eph. . . now this was not an ordinary common love , such as he bears unto all creatures , but a peculiar distinguishing love , whereby he willed to them the greatest good , even that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned eph. . . see john . , . but god is their god whom he doth peculiarly love , and hath chosen and separated to himself , ergo. for what is it to have the lord for our god , but to be appropriated to god , to have such an interest in god , as others have not , to be the objects of his speciall love ? it was israels prerogative above all the nations of the world , that they had the lord to be their god ; now the lord became their god , by setting his love upon them , and chusing them to be a peculiar people to himself , deut. . , , . and by separating them from other people , lev. . , . the lord , ezek. . . declares concerning spirituall israel , that they became his , whilst they were in their blood , that ere ever they were washed and adorned ( had any amiable qualities in them ) he sware unto them , and entred into covenant with them ; which swearing as it refers to spiritual israel must be understood of that oath which he made to christ , concerning the blessing of his seed . the prophet infers this their relation unto god from his everlasting love , jer. . . . the apostle likewise rom. . . grounds the saints interest in god , or their having god to be with them , upon his eternall and unchangeable good will , towards them , even before he spared his son to dye for them . so tim. . . the foundation of god standeth sure ; the lord knoweth them that are his ; implying , that the election , and fore-knowledge of god doth make men his . § . . secondly , if the lord be a god , not onely to his people , but to their seed also , then is he a god to some before they beleeve ; but he is a god not onely to his people who are called , and doe beleeve , but to their seed who are not called , and do not yet beleeve , ergo. the lord promised abraham , that he would be , not only his god , but the god of his seed ; the seed of abraham did not then beleeve , yet the lord stiles himself their god. and the apostle tels those converts act. . . that the promise was to them , and to their children : now what was that promise , but ero deus tuus & seminis tui ? if our opposers say , that god was not the god of their children , untill they were called , they will be guilty of the same tautalogy which they charge upon the anti-pedo-baptists : upon this ground it is , that the children of beleeving parents are admitted to baptisme , before they beleeve ; because god hath declared , that hee is their god. § . . thirdly , they whom the lord hath purchased to be a peculiar people to himselfe , have the lord to be their god ; but god hath purchased some to be a peculiar people to himself before they beleeve , ergo. the major is evident , for when a man makes a purchase , he obtains a legall right and propriety in the thing purchased ; quod venditur transit in potestatem ementis . and therefore the apostle concludes from hence , that we are not our own but gods , because , we are bought with a price , cor. . , , the minor is undeniable , that god did purchase us before we do beleeve , even when he gave himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a ransome for us , tim. . . he bought us ( saith the apostle ) with his precious blood , pet. . , . thereby we were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a peculiar people , tit. . . though he had not immediately upon the payment of the price , the possession of us , yet thereby he obtained a right to us ; we became his in right , though not in injoyment ; it was here , as with a man that buyes a living , and payes down the price , he hath immediately a right to it , though he hath not the present possession of it ; he may call it his own , though it be not in his hands . § . . fourthly , if we recive all good things from god ; yea , faith it selfe , upon this account , because we are his people , then god is our god before wee beleeve ; but wee receive all good things from god , even faith it selfe , meerly upon this account , because we are his people , as gal . . because yee are sons , god hath sent forth the spirit of his son , into your hearts . they were sons before they received the spirit of his son. so isa. . . i am the lord thy god which teacheth thee to profit , scil . by my word and works ; by which means men are brought to faith and repentance : no reason can be given why one man profits by the word , and another doth not , but because the lord is a god to one , and not to the other ; he hath chosen one , and not the other , act . . as many as were ordained unto eternall life , i. e. chosen and separated from the rest of mankind , to be a peculiar people unto god ; beleeved . § . . fifthly , if none can , or do beleeve and repent , but they to whom the lord doth manifest this grace , that he is their god , then the lord is our god before we beleeve and repent ; but none do or can beleeve and repent , but they to whom god doth reveale and manifest this grace ; ergo. we chuse him , because hee hath chosen us ; and love him , because he hath loved us first , joh. . . joh. . . in hos. . . saith the lord ; i will have mercy upon her , that had not obtained mercy ; and i will say to them which were not my people , thou art my people , and they shall say , thou art my god. i have observed that expositors generally , doe take notice of the order of the words . as mr. burroughs a , god must begin with us , we cannot begin and say , thou art my god ; but god must begin with us first , and say , you are my people . and dr. rivet b , hic ord● est considerandus , &c. the order of the words ought diligently to be observed , it is god that begins and calls them his people : who being made his people through grace , doe by faith give their consent , and own him for their god. and zanchy c to the same purpose , the order of the words shewes , that god doth first prevent us with his grace , and makes us his people , then follows the assent of our faith , whereby we acknowledge and imbrace him for our god. so that our faith , doth not make him to be our god , but suppose he is so . § . . sixthly , they to whom god is a father , and a shepherd , have the lord for their god ; but god was our father , and shepherd before we beleeved , ergo. all the elect are the sheep , and children of jesus christ. they are his sheep , joh. . . i lay down my life for my sheep , he laid down his life , not onely for them that were then called , but for them that were to be called afterwards , so ver . . other sheep i have , which are not of this fold ; the elect gentiles were his sheep , before they were brought into his fold , scil . the visible communion of saints . they are also called his seed and children , isa. . . and heb. . . behold i , and the children which god hath given mee : hee speaks of all those sons , whom he was to bring unto glory , ver . . so jer. . . thou shalt call me , my father ; their calling him father , did not make , but suppose him to be their father , and in this respect he is called an everlasting father , isa. . . § . . mr. w. tels us , that he hath onely one observation to adde , which the most learned among the jewish , and christian writers , doe often take notice of , and that is this , [ that god is never said to be our god in reference to his giving of the first grace , but onely in reference to the blessing , which he promiseth to them that have faith ] heb. . . he is not our god , that he may give us faith , but is every where said to give us faith , that he may be our god , pet. . . i acknowledge that mr. w. is a learned man , yet i know it is much above his reach to determine , who are the most learned amongst the jewish , and christian writers ; who as yet hath not looked into the tenth part of either : as for the jewish doctors , i suppose no man will think them competent judges of gospel verities ; and i must confesse , that too many of our christian writers are leavened over-much with a jewish legal spirit ; however if he had pointed to the authors that make this observation , i should have weighed the grounds whereon they lay it ; the names of men , though never so learned , weigh lighter then a feather in matters of faith. if hee took up his observation upon trust from grotius ( as i suspect he did ) i shall presume once more , to advice him to take heed of tampering with the notions of that learned apostate . § . . i have shewed already that sundry godly and learned men are of another mind , who exclude all manner of conditions from the new covenant , and consequently do make faith a part of the covenant , and not the means to bring us into covenant ; to which there might be added many more , as luther d , the promises of the law are conditionall , promising life , not freely , but to such as fulfill the law , and therefore they leave mens consciences in doubt , for no man fulfilleth the law ; but the promises of the new testament have no such condition joyned unto them , nor require any thing of us , nor depend upon any condition of our worthinesse , but bring , and give unto us freely , forgivenesse of sins , grace , righteousnesse , and life everlasting for christs sake , &c. melancton speaks as fully to the purpose e , men commonly ( saies he ) doe imagine that the gospell is a conditionall promise ; but this conceit is to be rooted out of them . — the gospell offers remission of sins and eternal life , without the condition of our works . and again f , our obedience is neither the cause , nor the condition , for which wee are accepted before god. so p. martyr g , wee deny ( sayes he ) that the covenant of god concerning the remission of sinnes hath any condition annexed unto it . and olevian h , the whole frame , or substance of the new covenant , is without any condition . estius puts this question i , how the new testament can be called a covenant , seeing it contains onely a most free promise , whereas covenants do consist of conditions on both parts ? we may not answer ( says he ) that good works are the condition thereof , seeing that works themselves are contained in the promise of the new testament : but ( says he ) the word [ berith ] doth not onely signifie a covenant in a strict sense , which consists of mutual conditions , but it single promise which is free from all conditions ; and such a covenant is that which we call the new testament , viz. promissio dei prorsus absoluta & gratuita ; to wit , that promise of god which is altogether free and absolute . with him agrees dr. ames k , who addes , that the new covenant is more properly called a testament , then a covenant ; because a will or testament bequeaths legacies , without any office or condition of the legatees . and beza l , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used gal. . . doth not signifie ( says he ) any promise , but that which is altogether free , in which respect it is opposed to the law ; for the promises of the law have conditions annexed to them ; and therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the new covenant is signified , is better rendred promise , then covenant . but to avoide proli●ity , i shall desire the reader at his leisure to peruse junius his second oration de foedere novo , prefixt to his enarrations on the four first psalms , who being so great a linguist and lawyer , his judgement in this point , ought the more to be regarded . it may be mr. b. and mr. w. will place them but in the form of ignorant and unstudied divines ; though they do , it hath been sufficiently confirmed , with the authority of a greater doctor . and if we receive the witness of men , the witness of god is greater , john . . § . . the scriptures which mr. w. hath brought , do no whit help him , as heb. . . where it is said , god was not ashamed to be called the god of abraham , isaac , and jacob , who were believers ; ergo , ( says he ) god is not the god of any , before they do believe : he might reason as well , a father acknowledgeth and stands by his son , when he is in distress , ergo , he was not his father before . the scope of the place , is not to shew when god did become their father , but rather the faithfulness and condescendence of god towards his people in their low estate m , for though they were pilgrims and strangers in the world , hated , and despised of all , yet god did own , and honor them . see psal. . , , , . so that , in pet. . . ( where the apostle speaking to the saints , says , in times past , you were not a people , but are now the people of god , ) is to be understood , in reference to the external administration of the covenant , and not the real participation , or interest in the blessings of it : indeed , in the first consideration , none are the people of god , but they that do profess the fear and worship of the true god , who walk in the name , i. e. in the laws and ordinances of god. in which respect the elect before faith , are said to have been without god in the world , eph. . . and in this sense , all that do profess the truth , are the people of god , though many of them are hypocrites ; who are therefore said to be of israel , though they are not israel ; and some that are but fruitless branches , are notwithstanding said to be in christ ; which must be understood in respect of external profession , and not of internal implantation . but in the later consideration , none are the people of god , but they that do belong to the election of grace , who are the spiritual seed , and israel in truth : and thus , all the elect , whether called or uncalled , are the people of god ; though before conversion , they have not the comfort , yet they have a good right and title unto all the purchases of christs death . god knows them to be his people , though they know not , that he is their god. chap. xxi . wherein the remaining arguments which mr. woodbridge hath brought to prove , that the new covenant is not an absolute promise , and that the elect have no right to the covenant before they believe , are answered . mr. w. towards the close of his book , hath cast in three , or four arguments more , for the confirmation of his opinion , which he thinks superfluous . i might ( saith he ) spare the pains of further proof . and truly , i think so too , unless he had bestowed his pains in a better cause : i must tell him , that when he hath said all that he can , in defence of this cause , he will at last sit down a looser ; for when the day shall come , which shall try every mans work of what sort it is ; this hay and stubble of mans righteousness , and mens pleadings for it , shall be consumed to ashes ; though i am perswaded better things of him , and such as do accompany salvation ; in the mean time , i shall gladly hear the utmost that he hath to say , in the defence of his opinion . § . . his first argument , of this last rank , is grounded upon those words , isa. . . come unto me , ( that is , believe in me , john . . ) and i will make an everlasting covenant with you . ergo , the new covenant is not an absolute promise , and none have any interest in the covenant , before they believe . to which , i answer ( ) the particle [ vau ] may be taken illatively , ( as in some other places it is ) thus [ for ] i will make an everlasting covenant ; so that the covenant is the ground of our coming , and not è contra : or ( ) if we take it copulatively , as our translators do , no prejudice can come thence , unto our assertion ; for , i will make an everlasting covenant , is all one , as if he had said , i will perform , or give to you , all other benefits promised in my everlasting covenant , even the sure mercies of david , as the apostle expounds it , acts . . those promises which are proposed conditionally by the prophets , are rendred absolutely by the apostle ; as for instance , that of the prophet , isa. . the redeemer shall come to zion , and unto them that turn from transgression in jacob. the apostle , rom. . , renders it , then shall come out of zion the deliverer , and shall turn away ungodliness from jacob ; implying that faith and repentance , are parts of the covenant , which god will give unto them , for whom christ hath procured them . § . . his second argument is , that the voice of the gospel , which is the covenant of grace , is every where [ believe in the lord jesus , and thou shalt be saved ] in opposition to the covenant of works , which saith , [ do this and live . ] ergo , before believing , none have interest in the covenant . we grant , that this precept or exhortation , believe in the lord jesus , is frequently found in the new testament , but that this doth formally contain the tenor of the gospel , or new covenant , we have before disproved . the gospel properly and strictly taken , consists neither in the precepts , nor promises of the new testament , but in the declaration of these glad tidings , that the promises which god made unto his people in the old testament are now fulfilled a ; to wit , the promises concerning the coming of the messiah , and the clear exhibition of all the fruits and effects of his mediatorship . so that the sum of the gospel is rather comprized in this b , that jesus christ is come into the world to save sinners , yea , the cheif of sinners . that by his one offering , he hath perfected for ever them that are sanctified . now they that are sent forth to publish and declare these glad tidings , are to invite and command all men every where to believe in him whom god hath sent ; assuring them in the name of god , that all that do believe in him , shall not perish , but have everlasting life : the command of believing , with the promise of life to believers , are parts of our ministery , they are not the tenor of the gospel , or new covenant . the covenant whereof christ is the mediator , is said to be better then the former , because it doth consist of better promises , heb. . . now what those better promises are , he tells them immediately out of jeremy , i will put my laws into their hearts , &c. wherein the lord promiseth all good things unto them , without the least restipulation from them . it is said indeed , they that are called , i e. do believe , shall receive the promise of the eternal inheritance . it doth not follow , that their calling unto faith , was the condition whereby they obtained the inheritance ; no more , then because it is said , chap. . . christ is the author of salvation to them that do obey him . ergo. works and obedience are conditions on our part to obtain salvation : which places do describe the persons that are saved , but not the tearms or means by which they do obtain salvation ; they that are called do receive , i. e. enter into the promised inheritance ; he doth not say , that by vertue of their calling , they do enter , or were invested with a right and title thereunto ; the repeating of his consequence , is answer enough : they that are called , shall receive the eternal inheritance ; ergo , none have any interest , in the covenant before believing , or the new covenant is not an absolute promise . § . . his next argument is to this effect , the covenant of grace is to be preached to every man ; but the absolute promise is not made to every man. ergo , the covenant of grace is not an absolute promise . answer , the argument is faulty , both in matter and form ; the assumption should be , but the absolute promise ( scil . of mercy and forgiveness , without works and conditions performed by us ) is not to be preached to all men , which is false . but we will take things as they lie before us . the covenant of grace is preached to every man , and every man called upon to fulfil the conditions of it , that he may receive the blessings of it , which condition is faith , heb. . , . here is a grain of corn , in a heap of chaff : it is true , that the gospel , or covenant of grace , ought to be preached unto every creature , mark . . matth. . . but it is not true , that the preaching of the gospel is to call upon men to fulfil the conditions of the covenant , or that faith is the condition of it : the place alledged sayes no such thing , the words are an exhortation to sincerity and perseverance in our christian profession , by a similitude taken from foolish racers , who by giving over before they come to the goal , do lose the crown . we also have a race to run , there is a crown set before us , and therefore we ought to take heed , least by any means we fall short thereof ; though no man shall enter into the heavenly canaan without faith , yet it follows not , that faith is the condition whereby we get an interest either in that , or the other blessings of the covenant . the absoluteness of the new covenant is no ways inconsistent with the preaching of the gospel unto every creature : for what is it to preach the gospel ? but ( ) to publish these joyful tidings , that the son of god is come into the world to save men from their sins ; that in the sacrifice which he hath offered , there is plenteous redemption for the cheif of sinners . ( ) to press and exhort all men without exception to believe in him . . with the assent of their mindes , that all things which are written of him , cheifly concerning the merit of his sufferings , and the efficacy of his death , are true and infallible . . with the imbraces of their hearts , to wit , with such affections as are suitable to so great a good ; and more particularly to trust , relie , and roul themselves upon him , for all the purchases of his death ; and in so doing , confidently to expect the fruition of them in the fittest times . now the absoluteness of the new covenant is so far from being any impediment to faith , as that it affords men the greatest encouragement to believe , both to cast themselves into the arms of christ , and to put on a strong confidence of inheriting all the promises , seeing that in their accomplishment , they depend not upon works and conditions performed by themselves . § . . mr. w. demands , ( ) whether there be an absolute promise made to every man , that god will give him grace ? though there be not , yet are the general promises of the covenant , a sufficient ground for our faith , for as much as grace therein , is promised indefinitely to sinners ; which all that are ordained to life , shall believe , and lay hold of ? but , says mr. w. is it sense to exhort men to take hold of gods covenant , or to enter into covenant with god , if the covenant be onely an absolute promise on gods part ? &c. what contradiction is there unto sense in either of these ? for . what is it to lay hold of the covenant , but ( as benhadads servants did by ahabs words , kings . . ) to take up those gracious discoveries which god in his covenant hath made of himself to sinners , and to resolve with the woman of cannan , not to be beaten off with any discouragements ? which act of faith is called the taking of the kingdom of heaven by violence , matth. , . which is , when a soule appropriates generall promises to himselfe in particular a , and against hope , beleeves in hope . the apostle calls it , fleeing for refuge to lay hold on the promise , heb. . . which promise , is the same which god confirmed by an oath , vers. . now wee doe not finde that god did ever confirme any conditionall promise with an oath , but onely those absolute promises of his grace * , isai. . , . psal. , . as for the other phrase of entering into covenant with god , though wee never find it in the new testament , that the apostles did exhort men to enter into , or to make a covenant with god , yet i conceive that it may bee used in reference to the externall administration of the new covenant ; men may bee said to enter into covenant with god , when they take upon them the profession of christianity , and give up themselves to bee the lords people . in this respect wee may exhort men , as the apostle doth , to give up themselves a living sacrifice , holy , and acceptable unto god , and to abide stedfast in the covenant of god ; or rather , as the apostles phrase is , to hold fast their profession firme unto the end , hebr. . . it were absurd to exhort men either to make , or to concurre to the making of the covenant of grace , which is his act alone , who sheweth mercy unto whom he will. § . . his next interogative is a very strange one , he asks us , whether if the covenant be an absolute promise , it be sense , to accuse , blame and damne men for unbeleefe , and rejecting of the gospell ? was it ever known that men should be counted worthy of death , for not being the objects of an absolute promise ? by his favor , who did ever say ▪ that men are damned for not being objects of an absolute promise ? we say , the condemnation of reprobates doth inevitably follow , upon their not being included in that covenant , which god hath made with christ , or gods not giving them unto jesus christ ; but this is , antecessio ordinis , non causalitatis ; their exclusion from this covenant , is but an antecedent , and not the cause of their destruction . men are damned for not beleeving that grace which god hath manifested to sinners , for not receiving it with that esteem , and such affections as it doth deserve ; so that formally , the cause of their damnation , is not their non-being objects of gods absolute promise , but their disobedience to the command of god. if he say ( as the remonstrators have done before him . b ) that they are unjustly blamed and damned for unbeleefe , seeing they have no object for their faith , no christ to beleeve in ; we shall answer , that there is a reall object proposed to their faith , though there be no such absolute promise that god will give grace to every man in particular ; the object of faith is the written word , and more especially the free promises of mercy unto wretched sinners , for the sake of christ , which all men are commanded to beleeve , both assensu intellectus , & amplexu voluntatis , and for their unbeleefe they perish everlastingly . if he shall ask , why god doth command them to beleeve in christ , seeing he never intended they should have any good or benefit by christ ? i must say with the apostle , rom. . o man , who art thou that disputest against god ? we ought to look to his commands , and not curiously to search into his councels , deut. : . we know that the preaching of the gospell was ordained principally for gathering gods elect ; now because ministers know not who are elected , and who are not , it was necessary that the offer of grace , and command of beleeving should be universall , which will be imbraced and obeyed by all that are ordained to life . § . his fourth and last argument against the absolutenesse of the new covenant , is , if the covenant of grace be an absolute promise , then no men in the world , but wicked and ungodly men , are in covenant with god. to which i answer , ( ) it is very true , that the covenant of grace is made with christ in behalfe of sinners , and none else , matthew . . the whole need not a phisitian but the sick . if men were not sinners , and ungodly , there would be no need at all of the covenant of grace , the covenant of works would have been sufficient ; either it is made with sinners or none . ( ) it will not follow , that when men are in covenant , or doe partake of some blessings of the covenant , that immediately the covenant ceaseth ; when we are in glory , the covenant shall not cease , for the continuance of glory is promised in the covenant , no lesse then glory it selfe , for which cause it is called an everlasting covenant , so that his inference is very irrationall , if the covenant be an absolute promise , then none but wicked , i. e. unregenerate persons are perfectly in covenant with god ; it followes rather from his owne opinion , for if the covenant be a conditional promise , when the condition is performed , the covenant is so far forth fulfilled , and the preformers of it , so far forth doe cease to be in covenant ; and so consequently , none but wicked men , i. e. such as have not yet fulfilled the condition , shall be the objects of the covenant , or the persons to whom it doth belong . or else it must follow , that none at all are perfectly in covenant with god ; the performers of the condition are not , because the condition being performed , the covenant is fulfilled , and thereby ceaseth to be a covenant ; and the non-performers of the condition are not , for till the condition be performed , men have no right or interest in the blessings promised . by this sophistry a man may soon dispute himselfe out of the covenant , and consequently out of hope . § . . i have now ( through the assistance of a good god , and the advantage of a good cause ) followed mr. w. to the end of his race . hee seems weary of his walke as well as i. it is ( saies he ) beyond my purpose , and worke , to follow this pursuit any further , i. e. i have no more to say ; for i dare say , if he could have thought upon any thing else , either to colour his own , or to vilifie the cause which he doth oppose , he would not have held it in ; his last argument sufficiently shews , he hath pumped to the bottom . i must confesse i am as glad as he , that i am arrived so near to my journeys end ; though the passage hath not been very difficult , yet i must needs say , it hath been to me somewhat ( more perhaps then ordinary ) troublesome , in regard i have so little time and strength to bestow upon these paper conflicts . and therefore though my adversary ( who , i know , wants neither words , nor confidence ) shall offer a reply , i shall not ingage to make a rejoynder : having declared my judgement ; with the reasons of it , i shall submit my selfe to the censures of the godly reader ; beseeching the father of lights , to lead both him , and me into all truth , and more especially into a fuller manifestation of our free redemption by jesus christ. § . . but before i can take my leave of the reader , i must request his patience , whilst i take notice of a passage or two , in mr. woodbridges conclusion to his worthy sir , first , he tels him [ though it is likely , something is , or will be said against my sermon ( which at this distance i am never like to hear of ▪ ) yet sure i am , that nothing can be answered consistent with the truth of scripture . ] concerning his sermon , i have said no more in his absence , then i was ready to have spoken unto his face , had the time , and the patience ( i had almost said the passions of some of his friends ) given me leave ; i confesse i had not made my replies so publick , had he not offered such open wrongs both unto the truth and to my selfe . his bravado [ sure i am , that nothing can be answered , &c. ] argues rather his conceit of himselfe , then the soundnesse of the doctrine which he would maintain ; a bold face is usually the last refuge of a bad cause , which the advocate puts on to uphold his credit amongst the simple , who are apt to thinke that hee hath the strongest argument , who shewes the greatest confidence c . i remember campian the jesuite , in his epistle to the universities tels them , he was as sure he had gotten the victory , as that there is a god , a heaven , a faith , a christ. i shall not answer mr. w. as dr. whitaker doth the jesuite , pudet vanitatis jactationis arrogantiae tune audes promittere , &c. but i must needs say that he talks at too high arate , and not as a man sensible , in how many things wee offend all ; doth he know as much as all men besides ? or can he judge of mens answers before he hath heard them ? had parker , twisse , pemble , &c. nothing at all to say in defence of their doctrine ? doth he think this sermon such a solid peece , that all men living will be struck dumb therewith ? though i am not conscious of deviating a sillable from the sence of the scripture in this discourse , yet i dare not say , that nothing can be answered unto what i have written ; i shall say of my writings , as the apostle of himselfe , cor. . . i know nothing in them inconsistent with the scriptures , yet are they not hereby justified : all that i desire is , that the reader would bring them to the standard of truth , and hold fast that which they shall finde agreeable thereunto . this i am as sure of as faith can make mee ( whose certainty is greater then that of science ) that the whole glory of our justification and salvation ought to bee given to the grace of god , and the merits of christ ; which would not be done , if either of them did depend , and were obtained by works and conditions performed by us . § . . next he tells him , how sorry he is , for the breaches that are amongst us . truly , if he be not , i think he may , having contributed , not a little , to the widening of them ; for before his sermon , we were upon the matter agreed , concerning the point which is now in difference ; we had oftentimes friendly and christian communion ; which ever since hath been interrupted . it was not a moneth before , that i had conference privately with my reverend neighbor ( my first antagonist ) about this thing , who told me , that he held the new covenant to be conditional , no otherwise , then in respect of gods order , and method , in bestowing the blessings of it . to whom i replyed , that if he asserted conditions in the covenant , in no other sense , we were agreed : and he knows , that in the letters which had passed between us , i had yeelded as much , to wit , that in improper speech , the covenant may be called conditional ; though for the causes before mentioned , i use not the phrase . and therefore , if any new breach hath hapned about this matter , the guilt of it must rest on others , and not on me . for my own part , i am not conscious in my self of the least breach in affection with any of my neighbors ; being ready to serve them in love , as opportunity is offered ; though some of them have used me spitefully , refusing ( as of old the jews did towards the samaritans ) to have any dealings with me , so much , as in civil affairs . i confess , i have forborne some of their lectures , because i would not , by my silence , give testimony to that which i know to be heterodox and unsound : and i thought good a while to desist from making open exceptions , until i had given a more publick account of my practise in this particular : for the future , i shall not put my self to the trouble of writing more books , unless it be to answer the exceptions of my reverend neighbor ( who first engaged me in this controversie ) either against my doctrine or practise : but if in any congregation of this city ( where a charge of souls is incumbent on me ) i am present , when these fundamental truths of the gospel , are darkned and undermined by strangers , or others , i shall ( god willing ) put on the apostles resolution , ( though the weakest and unworthiest of my brethren ) not to give place to them by subjection , no , not for an hour ; that the truth and simplicity of the gospel may continue amongst us ; and yet with due respect unto all mens persons : let any man do the like by me , i shall not account it a breach of peace . if mr. w. had any intent to heal our breaches , i must needs say , he was very unhappy in the choice of means . no prudent man will judge it a probable way to compose differences , to use calumniating and opprobrious language towards them that dissent ; or to lay unto their charge , such things as they abhor . but to mr. woodbridges prayer for peace , in the close of his discourse , i shall adde mine , both for him , and my self , that we may do nothing against the truth , but for the truth . matth. . . wisdom is justified of her children . finis . the printers postscript . since these sheets were wrought off at the press , the author had neither health , nor leisure to revize them ; i hope there are no such errata , as can disturb the rational reader , those that are , if thy judgement doth correct them , and thy charity cover them , thou shalt much oblige both the author , and me , to serve thee in all christian offices . r. i. notes, typically marginal, from the original text notes for div a -e a heb. . . cor. . , . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clem. alexand. vi. strom. c gen . . d religio est suadenda , non ●●genda . e tim. . . jere . . rom . . jude . tit. . , . jude . notes for div a -e a grounded on col. . christ in you the hope of glory . whereas christ in you is no more then christ preached among you . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred among in the same verse . b v●x 〈◊〉 est peccatum , quam justificationem , ex operibus quaerere . twis . vi● . grat. l. . p. . sect . prope sinem ▪ c dr. hammon● sermons , p. . d pag. . e at an act sermon in ox●n . f enarrat . in psal. . g mr. caryl on job . matth . luke . . & . . gen. . . & . , . num. . , . sam. . . cor . phil . . matth . . luke . . notes for div a -e a id verò non est laudi dandum , si extemp●re respondere nequeas . cui melancthon , mi doctor non quaero meam gloriam hoc in negotio sed veritatem . melch. adam . in vit melanct. ● . . b mr. baxter in his epistle before his directions for comfort . c aphor. p. . * answer t● pinc●en . * ibid. d see act. and mon. vol. p. ● . & ● . joyes first ans. to winch. in prin . * g. joy rejoynd . fol. . e tr. of justif. by faith alone f sup. cant. serm. . g mr. crandon of fawley in hampshire . notes for div a -e a cor. ● . . matth. . . eph. . , : isa. . . b phil. . , . c heb. . . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. . ● . causa nostr● cum deo reconciliationis , nisi unica statuitur , nulla est . calv. opusc. p. . if you give not all , and fully , and alonely to christ , you deny christ , and the holy ghost . doctor bar●● martyr , tr. of justif. e hos. . . isai . . & . . & . . john . . acts . . f tutius vivimus quando totum deo damus . g omnia quae ▪ nunc christianus & apostolus ago & habeo — non solum opera ante justificationem facta , verum etiam quae post justificationem fiunt . zan. in phil . . acts . . h heb. . . luther on gal. ● , . * mr. warren of hough●on in hampshire . mr. burges of justif. p. ● , ● . h see d● . chambers animadvers . sect. . ● . i consensus facit matrimonium . k heb. . . he that sanctifieth , and they that are sanctified ( i. e. they whose sins were purged by his blood ) are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereunto some do make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be the substantive . vid. jun. paral. l. . god by his election from everlasting ●●amed a new body of humane race ( opposit to the first , whereof adam was the head ) and appointed christ to be its head , diodat . on ephes. . . all our divines do define the catholike church to be ca●●s praedestinatorum , the whole company of gods elect. l see diodate on rom. . ● * hosius , l. . de auth. scrip. pighius , l. . de hier. eccles. c●san . in epist. ad bohen . & . notes for div a -e a at rums●y toward one mr. symonds whom he charged with sundry errors , a● soon as he had ended his sermon , and desired the people not to believe a word which mr. symonds had taught , how justly i cannot tell . b melch. adam . in vit . melanct. p. . mal. . . d see luther on gal. . . e vid. beza in matth. . . answ. answ. answ. epistle to the reader . answ. zuingl . tom. . fol. . mr. baxter . malum per accidens non destruit bonum per se. f pax est omni bello tristior , quae veritatis , & justitiae ruina constat . g de pec. orig. cap. . h dissidiis magnis & controversis , non sunt redimendae mire● istae veritates . acont . stratagem 〈◊〉 i utilius scandalum nasci permittitur , quam ut veritas relinquatur . greg. hom . in ezek. ex aug. jam. . . k e● enim sola ecclesiae pax est , quae christi pax est hilar. gen . l dr. reynolds ▪ notes for div a -e a ti●●li remedia , ●●●ides ve●ena . b at broughton before many ministers , &c. c nominis crimen . tert. apol . d quae deo ho●orabilior , paci amicabilior , homini favorabilior . acts . e hoc anno prodi●t secta eorum qui dicuntur antinomi . sleid. com. l. . fol. . f de haeresib . c. . g fide & operib . c. . lb. q. . in octoginta tribus quest . h magdalen ha●l in oxon. i vind. grat. p. . & . k rhaetorf . exercite apologet. pro grat. p. . pag. . l vind. grat. l. . p. . sect. . ● . . p. . m quem nos juvenes admi●ari soli●i , &c : crakanth . log. praedic . ubi . * lib. . sect . . p. . n fides porro ita● justificationem , praecedit , ●t tamen dei respectu sequatur , calv. antid . conc. triden● . sess. . p. . o cham. panstrat . tom. . l. . c. . sect . . p cap. . sect . . q lib. . c. . sect . & ●ect . ▪ r lib. . c. . sect . . s disputat . an. ● . disp. . t mr. baxter in append. p. . u ames med. l. . c. . sect . . x omnes illi pro quibus christus ex intentione dei sati●fecit , sunt deo reconciliati . i e. in favorem salutiserum aliquo modo restitu●i , antisinod . p. . y treat . of just. p. . heb. . . z pag. . a aphor. p. ▪ . b ibid. p. ▪ . c ibid. p. . d ibid. p. . e saints rest. p. . append. p. . f ipsi verò statuunt , quaecunque tandem sit hominis vita , & quantumvis impura , justificari tamen cum , si modò promissionibus evangelii credat , sleid. loc . su● . citat . notes for div a -e vid. luth. in psal. . calv. in rom. . . luther sup. b socinian . p. ● . c calv. inst. l. . c. . sect . . rom. . . rom. . d rom. . . e cor. . i. e. homines ex ●oto mundo electos ad salutem . vid. estium in loc . electos vocat mundum , non solum quia in mundo , sed de mundo sunt , natura nihil aliud quam mundus erant , i. e. peccatores , damnati , ac inimici deo. vid. ferum in joh. . . f rom. . , . g ephes. . , . h sup. cap. . sect . i cant . . psal. . . col. . . eph. . . deut. . . rom. . . john . . k excludere voluit omnia alia media vel adminicula , cum purgationis & praetium & virtutem in christo statuit . calv. in loc . l sess. . can. . bellarm. m exercit. apol . p . alsted . in supplem . cham. ut sup . n calvin in joh. . . o epistle before luther on gal. p acts . . rom. pr. see gal . pr ▪ q apologit . exercit . p. . arminianis nihil prius est in votis , &c. tim. . . r see bolton of error , p. . s n. cov. p. . t downh . of justif. l. . c. . sect . . v lib . c. . sect . . z adhort . ad pacem . c. . p. . vid. chiling-worths answer to knots , p , . faustus rhegiensis . a see j. g. hi● animadversions on loves speech . b justificatus per filem , non potest nisi deinceps justè operari , aug. let a believer sin if he can , preston n. c. p. . c vid. bishop ushers answer to the jesuite , p. . ib. in lib. de succes . eccles . p. . d bern. in psal. qui habitat . ser. . e ubi tuta firmaque infirmis securitas & requies nisi in vulneribus salvatorū ? tantò illi● securior habito , quanto ille por●utior ad salvandum , in cant. ser ▪ . f part. . serm. de nuptiis christi . tract . de distinct . vision . part . . de verbo dom. & part . . do consolat . theolog. g foxes acts & monuments , vol. ● . h . vol. p. . i bellar. l. . de justif. c , ▪ i cor. . . certum , propriumque fidei fundamentum ch●istus est . aug. euchirid c. . k instit. l. . c. . sect . . & . opusc ▪ . l si quantulacunquè portio in opera nostra conferatur , cate●●● vacillabit fides . cal. opusc. p. . fidei nulla erit certitudo , si operibus nitatur salus hominum . ib. p. : in hunc modum si distrahatur salutis fiducia , nihil poterit , quàm vacillare ; quid hoc aliud est quàm subvertere ab imo fundamentum ? ib. p. . m melancthon , p. martyr , calvin , perkins , &c ▪ de reform . eccles. ad interim . notes for div a -e a calv. de vera pacif. p. . b see chap. . . c tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid sit . bez. in loc . full. miscel. sac . l. . c. . d willet . in rom. p. . pa●aeus . ib. prima effic●cia mortis christ● est justificatio . &c. diodat . in loc . . pet. . . f diodat . on matth. . . g ut se sanctum & justum declararet , seu ut gloriam justitia illustraret . pa● in loc . h salom. jarchi . in gen. . . i see babing . on gen. . ● . k mr. owen . mr. kendal against goodwin , cap . p. . . l see mr. walkers socinianism discovered , p. . m d. sutcliff on rom. . p. . n dr. jo●es on ●●e plate . o d● . dow●● . of justif. l. . c. sect . . ● . . p acts . . & . . q zech . ● . notes for div a -e a vid. stegm . photin . p. , &c. b of just. l. . c. . sect . . ib. p. . * vind. fid. c de fide & justi . cont. . fol. . d dr. hammonds letters to dr. c● . p. . e cap. . sect . . f aphoris . . p. . g see mr. baxters append. p. . h bellar. de just. l. . quatuor ●ult . capit . i thes. . k de justif. l. . c. . l ep ad hip. pol. & resp. ad . art. art. ● . m epistle to th● reader before his saint● rest , p. . n aphoris . the● . p. . o cap. . p counc . trent . sess. . c. . q vind. ●id . ● . . r quamdiu augeri potest charitas , profecto illud quod minùs est , ex vitio est . aug. ep . . ad hieron . peccatum est , cum charitas minor est quàm debet . id. lib. de perf . justif . ad . ● s agebat gratius deo , de sua justitia , proinde à deo eam se habere credebat . bel. de justif. l. . c. . * cor. . . t see downh . of justif. p. . v of justif. l. . c. . sect . notes for div a -e a ipsa justitia nostra ad examen justitiae divinae deducta , injustitia est , sordet in districtione judicis quod fulget in opinione operantis . greg. l. . in . cap. job . * jer. . . b quod tegitur , non videtur , quod non vid tur , non imputa●ur ; quod non impatatur , non pun●etu●i : jeron . in psal. . vid. aug. in psal. . si voluit tegere , noluit videre , &c. see mr. reynolds his similitude , sup c ▪ . sect . c mr. kendal against goodw●n , cap. . p. . rom. . . isai. . . pet. . . gal. . . joh. . . col. . . eph. . . d fateamur ergo necesse est , justificationis nomen variè sumi , nisi velimus existimare apostolos à se dissentire , & pugnantia enunciare , &c. whit. cont. . q. c. . e facile est , imo & utile ut taceatur aliquod verum propter incapaces . aug. de persever . sanct. c. . f remissio peccatorum si quid ditatem inspicias nihil aliud est , quàm punitionis negatio , aut volitionis puniendi negatio . sit ergo peccata remittere nihil aliud , quàm nolle punire . a● hoc nolle punire , ut actus immanens in deo , fui● ah aeterno . vind. grat. l. . p . sect . . & . in fol. p. . g see kendals vind. c. . p. . & . h vid. pag● . buxtorf . i vid. scap. lex . ab arithmeticis desumitur , &c. tar●ovius . k comment . in rom. . . l in apol. p. . nihil aliud est quàm volitio aut decretum , &c. m see burges of justif. p. . answ. * de trinit . l. . answ. answ. answ. n see kendals vind. p. . o nihil movet voluntatem dei nisi bonitas sua . aquin. . p. q. . a. . ad . & art . . in c. p cap. . * cap. . sect . . q non esse & non apparere , aequiparantur injure . r disp. . n. . s vid. mead in apoc. . . twi● . vind. grat . l. . p. . c. . * luke . . . t dr. reyn. on psal. . pag. . v see cap. . sect . . mr. th. goodwins christ set forth sect . . c. . * cor. . . y christus justificationem dicit esse regenerationem , melancth . in joh. . z sacramenta in solis electis efficiunt quod sigurant . aug. communis est baptismus omnibus baptizatis , sed non virtus baptismi . lombard . l. . dist . . a. . a see diod. on acts ● . . b amos mod. l. . c . sect . . * eph. . . & . . rom. . . . . * luke . . c diod. in loc . notes for div a -e a see c. . sect . . b paulus fidem accip●t , rom. . ● . non pro opere , sed pro objecto fidei — nomine autem operum intellexit apostolus , non solum externa bona opera à lege mandata , verùm omnes etiam in●●rnas virtutes , & fidem ipsam ●uatenus opus est quod dam intellectus & volun●atis , quod manifestum est cuiquam in ea epistola ( scil . ad rom. ) mediocriter exercitato . zan●h . de nat. dei. l. . c. . thes. . c nomen fidei & verbum credendi apertè docent , justitiam nobis aliundè advenire ▪ & eam in nobis realiter non esse ; sed tantùm ejus cognitionem , sensum & effecta ; opu● enim fidei est ea quae extra nos sunt apprehendere — hac igitur vel unica loquutio , per fidem , seu fide nos justificari , satis esse deberet ad evincenium , nos non justificari opere , aut virtute aliqua in nobis existente , c●qu● n●● ips● fide , ut virtus & opus est , sed re quae ex●●● nos posita est . favore scil . dei & justitia christi . zanchius ubi supra . isa. . . john . . phil. . . isa. . , . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. strom. l. ● . prosper . ad dub. . * dr. hammond ▪ mr. baxter . see down . of just. l. . c. . sect . . and downs nature of justification p. . f dr. iackson o● faith , c· · an● down● ut sup . scientia affectiva gerson , g proprium objectum fidei justificantis est christus , vel misericordia dei in christo , non propositio vel axioma , amesius bellar. enerv. tom . . l. . c. ● . sect . . actus credentis non terminatur ad axioma , sed ad rem , fa●●entibus s●●olasticorum clarissimis , &c. ames . medul . theol. l. . c. . sect . . h sicut contar enus optimè observavit . ames . bellar. enervat . ubi sup . i see d. ●●ckson of faith sect ▪ . c. n. . p. . the spirit makes the general call particular &c. shep. sound beleever . p. . k rhetorf . exer. apol. ex . . c. ▪ p. . l dr. ham. vind. of pract. cat p. , & . quare etsi ●emo credidisset futurum , tamen fu●sse , ut finis mortis christi constaret , omnino credimus — christus exauditur semper , sive salvantur , sive no● , quia orat cum ann xae sidei conditio●e . corvin . in mol. c. . sect . . & . vid. c. . sect . . m in a sermon at an irregular ordination in sarum , where ministers are ordained , not fixed to any church ; and some an hundred miles distant from the place of their ministery . n see heilder . on . psal. lect. . p. . o pacem babeamus . vulg. & syr. concil . trid. ●ess . . c●n . . &c ● . bellar. de just . ● , c. . &c. chamier panst. ● . . l . c. . ames bel. ener . ● . . l. . c. . willet contr . . ● . . down . of justif. l. . c. ● . . pemble●ind ●ind . fid . c. . notes for div a -e a thes. . b de justif. l. c. . c pract. cat. p. , . d vindic. cat. p. . e see testim . to the truth &c. p & . f philip. apud ●eckern . log. p. . g nostra contranos dimicat armatura , jer. ad . johan . hieros . h gen. . . inprimis ad abel & postca ad munera propter cum ; deus non homines propter munera , sed munera propter homines acceptat . paris cap. de meritis . ideo dicitur r. . . oculi sunt a●erti ad preces servi , quia prius nos intuctur justificatos in christo , quam preces exaudit . see ains . not : on lev. . . i nihil viriditatis habet ramus boni operis , nisi a radice processit , qui est christus . k art. . & rogers thereupon . l nihil eorum quae justificationem precedunt , sive fides , sive opera , ipsam justificationis gratiam promeretur . concil . trident. ses. . can. . m see down of just. l. . c. . & . n efficiens est unde pendet ● effectus . o tom. . l. p . c. . s. . mr. kendal against goodwin , cap. ▪ . q ib. p. . r cam. tom. p . s reynolds on hos. . serm. . sect . . answer to g. ●●oy , fol. . b. v v●d . vorst . para●● . & 〈◊〉 dat . annot. x mr. owen against baxter , p ● . y aphor. p. . notes for div a -e * diodat . on rom. . . gal. . . * tit. . . rom. . . a verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab ipsa gratia deduction , ut remissionem gratuitam intelligamus ex parte nostra , nullo pretio à nobis numerato . daven . in loc . notes for div a -e a rom ▪ , . rom. . . * rom. . . b see mr. tho. goodwins sermon on john . . * notat constantiam & pevitissimam rei adhaesionem . camer . c z●nch . de nat. dei. l. . c. . q. r. thes. * gal. . . gal. . , . answ. answ. d see dr. reynolds three treatises , p. . tim. . . joh. , . answ. answ. notes for div a -e a rom. . & . . b prov. . . c psal . . & . . d isai . . john . ● . e vita non est vivere sed valere . non est beatus , qui so esse non putat . see eccles. . . f vid. sup . c. . sect . . rom. . . g cap. . sect . . h vid. calv. instit . l. . c. . sect . pemb. vind. sid . p. . in quarto . i see shepherds sound believer , p. . answ. answ. rom. . . cor. . . answ. notes for div a -e a cap. sect . . answ. * il. λ. b musculus in ●oc . apud mar●orat . c calv. harm . ●in mat. . . d beza majores annot in loc . e pareus in loc . f ward on matth. . . g ferus in matth. . h see dioda●e on matth. . . joh. . , ● . vid. camer . my●othe . in cor. . . & v. & p●ae●ect . in mat. ● . . k dyonis . de div . nom . part . . cerca med . l vol. . p. . edit . . m levit. . ● . pet. . . n cor. . . o vind. grat. p. . p pronuncia●● catholici nulla●●dari in hac vita hominis peccatoris sanctificationem tantam uo non habeat admixtum peccatum , & longe absit à perfectione ad quam tendit . cham. tom . . l. . c. . sect . . vae etiam laudabili vitae hominum , si remota misericordia discutias eam . aug. confes. l. . c. . see dr. reynolds on cor. . : p. . q exod. . . apoc. . , . r grot. de satis c. . p. . oxon s armin. disp . pub . de nat. dei. thes . t vid. aquin. p. . q. . art . . ad . & art . . in c. u vid. twiss . v●nd . grat. l. . p. . digres . , , . x rhaeto●f . apol. c. . n. . y aquin. ● . p. q. . art . in c. z answ. to bax●er , c. . p. . a answer to baxter , p. ● . b ib. p. . c see di●● ▪ on gal . . d vid. perk. & calv. in loc . e sarcer . apud marlorat . in loc . & perkins . d baxters append . p. . notes for div a -e a damas. de ●id . orthod . l. . ● . . & iod. clictov . in loc . b omnes sciant , nemini quicquam , quàm quod scriptis probaverit , esse credendum . cod. l. . tit. . leg . uni● . grat. valentinian . & l. . tit. . leg . ● . constant , c see bull of the covenant . p. , &c. d apud rhaetorf . apol. p. . e diodate on col. . . f vid. sup. cap. . sect . . * august . g epist. . h downs of the faith of infants , p. . i ezek. . . hab. . . k heb. . . l joh. . . m sup. cap. . rom. . . n see hildersh . on psa. . lect . . ames . med . s. . c. . o omnis conditio in casu mincertum tend●t . p anne conditionem quis seri● & sapienter prescribet alteri sub promisso praemii , & paenae gravissimae comminatione , qui eam in eo cui prescribit efficere vult , haec actio totae iudiora , & vix scoena digna est . rem apol. c. . p. . a. nihil ineptius , nihil vaniùs quam fidem merito christi tribuere si enim christus meritu● est fidem , tum fides conditio esse non poterit ▪ c. . p. . notes for div a -e a see m. goodw ▪ christ set forth sect . . c. . b actualis peccatorum remissio & justificati● absque fide , &c. nemini contingunt . b vind. grat ▪ l. . p. sect . . d see reynolds● ● . treat . p. ▪ . e matth. . . joh. . . phil. . . pet. . . ● john . . f vid. sup. c . g park . de descens . l . sect . , , . h vid. estium in loc . i socin : part● . de servat . c. , , . k steg . photin● ▪ disp. q . vers. , , . l cap. . sect . . object . answ. rom. . . m rationibus victi , dentibus vincunt , bas. ep . ● . haeretici argumentis victi calumnias meditantur . athan. istae sunt haereticorum machinae , ut convicti 〈◊〉 perfidia , ad maledicta se conferant . hier. apo. cont . ruff●● . n hale● tr . of schism . o rom. . . p see mr. cottons way of the churches , p. ● &c. q treat . of the church , cap. r tim. . . notes for div a -e a see before , cap. . b pag. · * mr. r. h. c iun. orat . . de foed . novo . rivet . in loc . quamvis faedus illud videatur tantùm spectare praesentem vitam , tamen altiùs conscendendum est ad rem significatam ; est enim foedus gratiae , &c. d haec promissio , ero deust●●s , &c. b●evissimae quidem verbis , led sensu ampliss●m● , ad hanc ●●im ●efern●tur omnes quae in scripturis spaersae su●t promissiones , ●raese●im quae sunt de salute eterna , &c. zanch. de nat. dei. l. ● . c. . q. . s●ct . . hoc foedere , justificationis gratia conti●e●ur pisc. anal. in gal. . cum multis aliis . e nihil falsius est dogmate ist● arminian● , ●eminem diligi in christo , nisi actu existentem in ●o per fidem , nam per & propter christum datu● spiritus sanctus , per cujus gratiam credimus , joh. . . & ● . . exercit. p. . f syntag. p. . c. . thes. . g new cov. p. . h see the epistle to the reader before my sermon , on psal. . . i oportet — esse memorem . * cor. . , . k iob . . l thes . . m ioh. . . acts . . n vid. dave● . de judice , &c. ● . ● . o cottons answ . to baily . p. . p dr. ham. let . to dr. cheyn . p. . q keck ▪ syst . log . p. . * heb. . . r cor. . . joh. . . s of justif. p. . t see the ep. before my ser. notes for div a -e rev. . . a see m. kend. vind . c . p. . b vid. calv. inst. l. . c. . sect . c see dr. reynolds on psal. . . d gen. . . chron. . . psal. . . & . isa. . . & . . jere. . . e dr. stough . ser. on ps. . . * hos. . . cant. . . f calv. diodate . g vid. calv. i● jer. . , . h sect. . not . . i serm. . of faith p . k mr. strong ser. on sam. . . l append p , . m sup. c. . sect . . notes for div a -e * john . , . pareus . ion. s. d● . k●o● . vid. calv in loc . b dow●h of justif. l . c. . notes for div a -e a interpreter verbo , condition . b j. cook on littleton , l . c. . c verbo condition . d vind. l. . part . sect . . ● . . & alib . saepe . e see down . of justif. p. . tom. . l. . ● . . sect . . ib. c. . sect . trial of faith ● . h com. on gal. . i sup. c ▪ . sect . . k tom. . fol· in hos. p. . and . l de natura dei in meo . p. . m de vocat . gen. l. . c. . n bellar. apud . ames t. . l. . c . sect . o vid. jun. orat . de foed . p in loc . q preston of gods immutab . p. . object . answ. r aphor. thes. . s qui belle se absurda omnia evasisse pu●arunt , cum dicerent , non intrinseca sua bonitate valere opera , ad salutem c●merendam , sed expac●● ratione . calv. inst. l. . c. . sect . t aphor. thes. . p. . u apud . stegman . in photin . w dr. hamm. ser. p . object . answ. object . answ. x exerc. apol. p. . & notes for div a -e a bur. on hos. vol. p. . b in loc . obs . . p. . c tom. . in hos. p . d in gal . . fol. . e melanct in rom. . vulgo in●●ginantur hom●●es evangelium esse promissionem conditionatem , at ab hac imaginatione , adducendi sunt , &c. f ib. in rom. . g nos negamus testamentum dei de remissione peccatorum , habere adjunctam conditionem loc com . de justif. fid . sect p. . h tota substantia fede●is est si●e conditione , d● . n. foed . sect . ● i comment . in heb. . . k coronis ad col. hig edit . . p. . l beza in gal. . . m see dicksons com. micah . . rom. . . joh. . . notes for div a -e a act. . , ●● . luke . , , , . acts . , . luke . , . b tim . . heb. . . exod. , . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chrisost . * see reyn : on psa. . p. b credere jubet & fidei nullum objectum ponit . c ingenium hominu metiuntur ex audacia , & dextram putant fronti geminam . kend. ep. ad ac. oxon. a continuation of the exposition of the epistle of paul the apostle to the hebrews viz, on the sixth, seventh, eight, ninth, and tenth chapters : wherein together with the explication of the text and context, the priesthood of christ ... are declared, explained and confirmed : as also, the pleas of the jews for the continuance and perpetuity of their legal worship, with the doctrine of the principal writers of the socinians about these things, are examined and disproved / by j. owen ... owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a continuation of the exposition of the epistle of paul the apostle to the hebrews viz, on the sixth, seventh, eight, ninth, and tenth chapters : wherein together with the explication of the text and context, the priesthood of christ ... are declared, explained and confirmed : as also, the pleas of the jews for the continuance and perpetuity of their legal worship, with the doctrine of the principal writers of the socinians about these things, are examined and disproved / by j. owen ... owen, john, - . [ ], [i.e. ], p. printed for nathaniel ponder ..., london : . reproduction of original in bristol public library, bristol, england. pages - filmed from union theological seminary library copy spliced at end. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -- priesthood. bible. -- n.t. -- hebrews vi-x -- commentaries. jews -- england. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion a continuation of the exposition of the epistle of paul the apostle to the hebrews . viz. on the sixth , seventh , eighth , ninth , and tenth chapters . wherein together with the explication of the text and context . the priesthood of christ as typed by those of melchisedek and aaron , with an account of their distinct offices , the nature and efficacy of the sacrifice of christ , as typed by all the sacrifices of the law , the erection of the tabernacle according to the heavenly pattern ; with the institution of all its utensils and services , their especial signification and end , the nature and differences of the two covenants , the old and the new , with the preference of the latter above the former , the reasons and necessity of the taking away and abolishing of the old legal worship annexed unto the covenant of sinai ; & the means whereby it was removed , the glorious administration of the mediatory office of christ in heaven ; and sundry other evangelical truths of the highest importance , with the duty of believers in hearing the word in times of trial and persecution ; the means and danger of apostacy from the profession of the gospel , are declared , explained and confirmed . as also ; the pleas of the jews for the continuance and perpetuity of their legal worship ; with the doctrine of the principal writers of the socinians about these things , are examined and disproved . by j. owen . d. d. john . . search the scriptures . london , printed for nathaniel ponder , at the sign of the peacock in the poultry , near the church , . the preface to the reader . i have so fully in my former discourses on this subject , declared the general design , scope and end of this epistle , the proper way and means of its interpretation , with the method of the present exposition , which is the same throughout , that i shall not at all here detain the reader with a renewed declaration of any of them . onely some few things which immediately concern that part of the exposition which is now presented unto him , and my labour therein , may be mentioned ( as i suppose ) unto some usefulness . . and it may not be amiss in the first place to take notice of an objection the present endeavour seems liable and obnoxious unto ; and this is the unseasonableness of it . we live in times that are fortifyed against the use of discourses of this nature , especially such as are so long and bulky . the world , and the minds of men therein , are filled with disorder and confusion , and the most are at their wits end with looking after the things that are come and coming on the earth . they have enough to do , in hearing , telling and reading , real or pretended news of publick affairs , so as to divert them from ingaging their time , and industry in the perusal and study of such discourses . besides , there is not any thing in this now published to condite it unto the palate of the present age , in personal contests and reflections , in pleading for or against any party of men or especial way in the profession of religion ; only the fundamental truths of the gospel are occasionally contended for . these and the like considerations , might possibly in the judgment of some , have shut up this whole discourse in darkness upon the account of its being unseasonable . i shall briefly acquaint the reader with what relieved me against this objection , and gave me satisfaction in the publishing of this part of the exposition , after it was finished . for i could not but remember that the times and seasons where in the former parts of it were published , were very little more setled and quiet , than are these which are now urgent on us : yet did not this hinder but they have been of some use and benefit unto the church of god in this nation and others also . and who knows but this may have the same blessing accompanying of it ? he who hath supplyed seed to the sower , can multiply the seed sown , and encrease the fruits of it . and although at present the most are really unconcerned in things of this nature , yet not a few from many parts both at home and abroad , have earnestly solicited the continuation of the exposition , at least unto that period whereunto it is arrived . besides , in labours and endeavours of this nature , respect is not had meerly unto the present generation , especially as many are filled with prejudices and causeless enmity against the author of them . we have our selves more benefit and advantage by the writings of sundry persons in former ages , than they received by them who lived in their own days . pascitur in vivis livor , post fata quiescit . it is therefore the duty of some in every age to commit over unto those that shall survive in the church of god and profession of the truth , their knowledge in the mysteries of the gospel , whereby spiritual light may be more and more encreased unto the perfect day . on these and the like considerations i have wholly left these times and seasons in his hand who hath the sole disposal of them ; and will not so far observe the present blustering wind and clouds as not to sow this seed , or despair of reaping fruits thereby . . the reader will find no exercitations prefixed unto this volume , as there are unto the former . and this is so fallen out , not because there were no things of weight or moment occurring in these chapters , deserving a separate , peculiar handling and consideration ; but for other reasons which made the omission of them necessary and unavoidable . for indeed continued informities and weaknesses in my near approach unto the grave , rendred me insufficient for that labour , especially considering what other duties have been and yet are incumbent on me . and yet also my choice was compliant with this necessity . for i found that this part of the exposition comprizing so many chapters , and those all of them filled with glorious mysteries , and things of the highest importance unto our faith and obedience , would arise unto a greatness disproportinate unto the former , had it been accompanied with the like exercitations . whereas therefore i foresaw from the beginning that they must be omitted , i did treat somewhat more fully of those things which should have been the subject of them , than otherwise the nature of an exposition doth require . such are the person and office of melchisedek , the nature of the aaronical priesthood , and of the priesthood of christ as typed thereby , the framing of the tabernacle with all its vessels and utensils with their use and signification , the solemnity of the covenant made at sinai , with the difference between the two covenants , the old and the new ; the manner of the service of the high priest on the day of expiation , with his entrance into the most holy place , the cessation , expiration or abrogation of the first covenant , with all the services thereunto belonging ; with sundry other things of the like importance . whereas therefore these must have been the subject of such exercitations , as might have been prefixed unto this part of the exposition , the reader will find them handled somewhat at large in the respective places wherein they do occur in the epistle it self . . concerning the subject matter of these chapters i desire the reader to take notice . . that the whole substance of the doctrinal part of the epistle is contained in them ; so as that there is nothing of difficulty in the whole case managed by the apostle , but is largely treated of in these chapters . . that they do contain a full declaration of that mystery which from the beginning of the world was hid in god , who created all things by jesus christ ; to the intent that even unto the principalities and powers in heavenly places , might be known by the church the manifold wisdom of god. in particular , . the wisdom and grace of god in the constitution and making of the covenant at sinai ; in the institutions of all the worship and divine services thereunto belonging ; in the holy fabricks , offerings and sacrifices of the priests and church of israel , are declared and manifested therein . for all these things in themselves were carnal , and so used by the generality of the people , in a way unworthy of the wisdom and holiness of god. but the apostle declares and makes it evident in these chapters , that in the design and intention of god , they had all of them an end and use far more glorious than what appeared in their outward administration ; as also what intimations god made unto the church of this end of them , and his intention in them . . there is therefore in these chapters an absolute , infallible interpretation of the whole law , without which it would be a sealed book , and of no use unto us . but as the intention and mind of god in those legal institutions is here declared , there is nothing in the whole scripture that tends more to the illumination of our minds , and the strengthning of our faith , than doth the law of these institutions , as is manifested on all occasions in our exposition . by vertue hereof there is not the meanest christian believer , but doth or may understand more of the books of exodus and leviticus , see more of the wisdom , holiness and grace of god in them , and know more of the nature and use of these legal institutions , not only than all the present jews , and their teachers , but than was ever distinctly known in the church of israel , of old. . the wisdom , righteousness and faithfulness of god in the removal of the old covenant , with all the services thereunto belonging , are herein abundantly vindicated . this is the stone of stumbling unto this day to all the jews . this they quarrel and contend with god and man about ; seeming to be resolved that if they may not enjoy their old institutions , they will part with and leave even god himself . neither indeed is it god , but a shadow of their old carnal ordinances , which at present they cleave unto , worship and adore . wherefore the apostle by all sorts of arguments doth in these chapters manifest that before them , under them , by them , in them , god by various ways taught the church , that they were not to be continued , that they were never appointed for their own sakes , that they only fore-signifyed the introduction of a better and more perfect church state , than what they could attain unto , or be of use in ; as also that their very nature was such as rendred them obnoxious unto a removal in the appointed season . yea , he demonstrates that without their abolition , god could never have accomplished the design of his love and grace towards the church , which he had declared in his promises from the foundation of the world. and this absolutely determined the controversie between the two churches , that of the old , and that of the new testament , with their different worship and services , which was then a matter of fierce contention in the whole world. wherefore , . the work of the apostle in these chapters is to shew the harmony between the law and the gospel , their different ends and uses , to take off all seeming repugnancy and contradiction between them , to declare the same grace , truth and faithfulness of god in them both , notwithstanding their inconsistent institutions of divine worship . nay he makes it evident not only that there is an harmony between them , but also an utter impossibility that either of them should be true or proceed from god , without the other . . herein a glorious account is given of the representation that was made of the person and incarnation of christ , with the whole office of his mediation , according as it was granted unto the church in its infant-state . some have called it the infant-state of christ as unto his incarnation , and affirmed that the ceremonies of the law were as his swadling bands . but things are quite otherwise . the glorious state of christ and his office is represented unto the church in its infant-state , when it had no apprehension of spiritual things , but such as children have of the objects of reason . in particular , how the antient church was instructed in the nature and blessed efficacy of his sacrifice , the foundation of its salvation , is made gloriously to appear . . directions are given herein unto all unto whom the gospel is preached , or by whom it is professed , how to behave themselves as unto what god requireth of them , expressed in clear instructions and pathetical exhortations , accompanied with glorious promises on the one hand , and severe threatnings on the other . scarcely in the whole book of god such an exact description of the nature and work of faith , the motives unto it , and advantages of it ; of the deceitful actings of unbelief , with the ways of its prevalency in the minds , and over the souls of men ; of the end of true believers on one hand , and of hypocrites and apostates on the other : as is in this discourse of the apostle . such a graphical description and account of these things is given us in the sixth chapter and the later part of the tenth , as cannot but greatly affect the minds of all who are spiritually enlightned to behold things of this nature . a blessed glass is represented unto us , wherein we may see the true image and portraiture of believers and unbelievers , their different ways , actings and ends. in the whole there is made a most holy revelation and representation of the wisdom of god , of the glory of christ , of the mystery of grace in the recovery of fallen man , and the salvation of the church , with the future judgement , so as that they have a greater lustre , light and glory in them unto such as have the eyes of their understandings opened to behold spiritual things , than is in the sun shining in its strength and beauty unto the eyes of flesh , unto which it is sweet and pleasant to behold the light. these are the holy sayings of god , the glorious discoveries of himself and his grace , the glass wherein we may behold the glory of christ , until we are transformed into the same image from glory to glory . what in the exposition of these things , and others of an alike nature god hath enabled me to attain unto , is left unto the use of the church , and the judgement of every learned , pious , and candid reader . london april th . . j. owen . an exposition of the sixth chapter of the epistle of paul the apostle unto the hebrews . chap. vi. this whole chapter is a continuation of the digression which the apostle had occasionally entred into , in the eleventh verse of the preceding chapter . for upon the consideration of the greatness of the mystery , and difficulty of the doctrine which he designed to instruct these hebrews in , and his fear of their disability or unpreparedness ( at least of some ) to receive it in a due manner unto their edification , he engageth into a new discourse , filled up with reasons and arguments to excite them unto a diligent attendance . and this he so doth , as in the very last words of this chapter , to return by an artificial connexion of his discourse unto what he had asserted in the tenth verse of that foregoing . there are four general parts of this chapter . ( ) the proposition of what he intended to do , or discourse concerning ; with an opposition thereunto of what was by him to be omitted : v. , , . ( ) an excitation of the hebrews unto singular diligence in attending unto the most perfect doctrines of christianity , and making a progress in the knowledge of christ. and this he doth from the consideration of the greatness of the sin , and inevitableness of the destruction of apostates . for this sort of persons do commonly arise from among such , as having received the truth , and made a profession thereof , do not diligently endeavour a progress towards perfection , according to their duty . v. , , , , . ( ) a lenifying of the severity of this commination in respect of its application unto these hebrews . for he expresseth his hope that it did not so belong unto them , or that the sin condemned should be found in them ; or the punishment threatned fall on them . but the warning it self contained in the commination , was , as he shews , good , wholsome and seasonable . and of this his hope and judgment concerning the hebrews , he expresseth his grounds taken from the righteousness of god , their own faith and love , which he prays they may persevere in . v. , , , . ( ) an encouragement unto faith and perseverance , from the example of abraham , who first received the promises ; from the nature of the promises themselves ; and their confirmation by the oath of god , with the assistance we may have by our hope in christ. thereby . v. , , , , , , , . which last discourse he issueth in the principal matter he intended to insist upon , whereunto he now returns again , having digressed necessarily into those exhortations and arguings from the first proposals of it in the eleventh verse of the foregoing chapter . in the first part of the chapter comprised in the three first verses , there are three things considerable ; ( ) a general proposition of the apostles resolution to proceed unto the more perfect doctrines of the gospel , as also of his passing over the first principles of christianity : v. . ( ) an amplication of this proposition , by an annumeration of those doctrines which he thought meet at present to pass by the handling of : v. , . ( ) a renovation of his resolution to pursue his proposition , with a submission to the will and good pleasure of god , as to the execution of his purpose ; the expression whereof , the present state of these hebrews peculiarly called him unto . v. . ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ideo ; quapropter ; propterea : wherefore ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intermittentes , ari. vul . lat. rhem. intermitting ; as though the apostle laid these things aside only for the present , with a resolution to take them up again in this epistle . but neither doth the word signifie any such thing , nor doth he so do . relinquentes , bez. leaving syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emittamus ; or demittamus ; dismissing ; properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , arias ; sermonem initii christi . vul. inchoationis christi ; the word of the beginning of christ , as the rhemists ; very obscurely in latin ; and in our language . erasm. omisso qui in christo rudes inchoat sermone . the word that entreth those that are unskilful , or beginners in christ. so also beza . we ; the principles of the doctrine of christ. syr : the beginning of the word of christ ; for , the word of the beginning of christ. the word of ; or that which concerns the principles of the doctrine of christ ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , feramur , let us be carried on . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us come to ; arab. let us lift up our selves . rhem. let us proceed . ours , let us go on to perfection . wherefore leaving the doctrine of the beginning of christ , let us be carried on to perfection . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; wherefore . this illative manifests that there is a dependance in what ensues , on what was discoursed of before . that which follows , may be either an inference from it , or be the effect of a resolution occasioned by it . wherefore ; that is , either this duty will hence follow ; or seeing it is so , i am thus resolved to do . and this connexion is variously apprehended on the account of the ambiguity of the expression in the plural number and first person . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we leaving , let us go on . for in this kind of expression there is a rhetorical communication . and the apostle either assumes the hebrews unto himself , as to his work , or joins himself with them as to their duty . for if the words be taken the first way , they declare his resolution in teaching ; if in the latter , their duty in learning . and if we take the words in the first way , as expressing the apostles resolution as to his own work , the inference seems to have an immediate dependance on the twelfth verse of the preceding chapter , passing by the discourse of the following verses as a digression to be as it were included in a parenthesis . of whom we have many things to say and hard to be uttered , seeing you are dull in hearing ; i shall therefore for your future instruction , leave the principles of the doctrine of christ , and go on unto more sublime mysteries , or the wisdom that we speak among them that are perfect . for although he had blamed them for their dulness and backwardness in learning , yet he doth not declare them , at least not all of them , to be such as were uncapable of these mysteries , so as that he ought not to communicate them unto them . this is the meaning of the words , if the apostle assume the hebrews unto himself , and if it be his work that is intended . secondly , if in the latter way the apostle join himself unto the hebrews , and it is their duty which is intended , namely , that they should not always dwell on the first principles or lessons of christianity , but press on unto perfection , then ( ) this illative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to have respect unto the time in the first place , which these hebrews had enjoyed under the means of growth in the knowledge of christ ; on the account whereof he affirms that it might be justly expected concerning them , that they should be teachers of others . therefore , saith he , or on the consideration hereof , it is just and equal that you should go on towards perfection ; which that they would do , he expresseth his hopes concerning them , v. . ( ) it respects also that negligence and sloth , and backwardness to learn , which he had reproved in them . as if he had said , seeing therefore you have hitherto been so careless in the improvement of the means which you have enjoyed , which hath been no small fault or evil in you , but that which hath tended greatly to your disadvantage , now at last stir up your selves unto your duty , and go on to perfection . we need not precisely to determine this connexion , so as to exclude either intention . yea it may be the apostle having respect unto the preceding discourse , and considering thereon both the present condition of the hebrews , as also the necessity that there was of instructing them in the mystery of the priesthood of christ , without the knowledge whereof they could not be freed from their entanglements unto the aaronical priesthood and ceremonies which were yet in use and exercise among them , doth intend in this inference from thence , both his own duty and theirs ; that he should proceed unto their farther instruction , and that they should stir up themselves to learn and profit accordingly . this the duty of his office and care of them , and this their advantage and edification required . for this alone was the great means and expedient to bring them off in a due manner and upon right grounds , from that compliance with judaisme , which god would now no longer connive at , nor tolerate the practice of , as that which was inconsistent with the nature and design of the gospel . and it is apparent that before the writing of this epistle , they were not sufficiently convinced that there was an absolute end put unto all mosaical institutions . for notwithstanding their profession of the gospel , they still thought it their duty to abide in the observation of them . but now the apostle designs their instruction in that mystery , which particularly evinceth their inconsistency with faith in our lord jesus christ , and obedience unto him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omittentes , relinquentes ; we , leaving ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes dimitto , to dismiss , to discharge , or let go , sometimes omitto , missum facio , to omit ; to pass by ; and it is used with respect unto speech of things that have been already mentioned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in lucian ; omitting these discourses ; laying aside farther speech concerning these things . so is it here used by our apostle . but the signification of the word is to be limited unto the present occasion . for consider the things here spoken of absolutely , and they are never to be left either by teachers or hearers . there is a necessity that teachers should often insist on the rudiments , or first principles of religion . and this not only with respect unto them who are continually to be trained up in knowledge from their infancy , or unto such as may be newly converted ; but also they are occasionally to be inculcated on the minds of those who have made a farther progress in knowledge . and this course we find our apostle to have steered in all his epistles . nor are any hearers so to leave these principles , as to forget them , or not duely to make use of them . cast aside a constant regard unto them in their proper place , and no progress can be made in knowledge , no more than a building can be carried on , when the foundation is taken away . but respect is had on both sides , unto the present occasion . let us not always dwell upon the teaching and learning of these things , but omitting them for a season , as things that you are , or might be well acquainted withall , let us proceed unto what is farther necessary for you . it is the duty of ministers of the gospel to take care not only that their doctrine they preach be true , but also that it be seasonable with respect unto the state and condition of their hearers . herein consists no small part of that wisdom which is required in the dispensation of the word . truths unseasonable , are like showers in harvest . it is a word spoken in season , that is beautiful and useful . prov. . . yea , every thing is beautiful in its own time , and not else . ecclesiast . . . and two things are especially to be considered by him who would order his doctrine aright , that his words may be fit , meet , and seasonable . first the condition of his hearers , as to their present knowledge and capacity . suppose them to be persons as the apostle speaks , of full age , such as can receive and digest strong meat , that have already attained some good acquaintance with the mysteries of the gospel . in preaching unto such an auditory , if men through want of ability to do otherwise , or want of wisdom to know when they ought to do otherwise , shall constantly treat of first principles , or things common and obvious , it will not only be unuseful unto their edification , but also at length make them weary of the ordinance it self . and there will be no better effect on the other side , where the hearers being mostly weak , the more abstruse mysteries of truth are insisted on , without a prudent accommodation of matters suited unto their capacity . it is therefore the duty of stewards in the house of god , to give unto his houshold their proper portion . this is the blessed advice our apostle gives to timothy . tim. . . study to shew thy self approved unto god , a work-man that needeth not to be ashamed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rightly cutting out the word of truth . this is that whereby a minister may evince himself to be a work-man that needeth not to be ashamed . if as when the beasts that were sacrificed being cut into pieces , the priest according to the law , disposed of the parts of it unto the altar , himself , and him that brought it , that each in the division might have his proper and legal portion ; so he give out a due and proper part unto his hearers , he is an approved work-man . others cast all things into confusion and disorder , which will at length redound unto their own shame . now whereas in all churches , auditories , or congregations , there is so great a variety of hearers with respect unto their present attainments , knowledge and capacities , so that it is impossible that any one should always , or indeed very frequently accommodate his matter and way of instruction to them all ; it were greatly to be desired that there might be , as there was in the primitive church , a distribution made of hearers , into several orders or ranks , according as their age , or means of knowledge do sort them , that so the edification of all might be distinctly provided for . so would it be , if it were the work of some separately to instruct those who yet stand in need to be taught the first principles of the oracles of god ; and of others to build up towards perfection those who have already made some progress in the knowledge of the gospel ; or the same work may be done by the same persons at several seasons . nor doth any thing hinder , but that those who are strong , may be occasionally present at the instructions of the weak ; and the latter at the teachings of the former , both to their great advantage . in the mean time , until this can be attained , it is the duty and wisdom of a minister , to apply himself in the doctrine he preacheth , and the manner of his delivery , unto the more general state of his hearers , as by him it is apprehended or known . and as it will be a trouble unto him who esteems it his duty to go forward in the declaration of the mysteries of the gospel , to fear that many stay behind , as being unable to receive and digest the food he hath provided ; so it should be a shame to them , who can make no provision but of things trite , ordinary and common , when many perhaps among their hearers , are capable of feeding on better or more solid provision . again , ( ) the circumstances of the present time are duely to be considered by them who would preach doctrine that should be seasonable unto their hearers . and these are many , not here to be particularly insisted on . but those especially of known publick temptations , of prevalent errors , and heresies , of especial opposition and hatred unto any important truths , are always to be regarded . for i could easily manifest that the apostle in his epistles , hath continually an especial respect unto them all . neither was a due consideration hereof ever more necessary , than it is in the dayes wherein we live . and other things may be added of the like nature unto this purpose . again ; some important doctrines of truth may in the preaching of the gospel , be omitted for a season ; but none must ever be forgotten or neglected . so deals the apostle in this place , and light hath been sufficiently given us hereinto , by what hath already been discoursed . . that which is passed over here , he calls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sermonem de christo initiantem . sermo exordij christi . sermo quo instituuntur rudes in christo. we say , the principles of the doctrine of christ ; i fear somewhat improperly . for the principles of the doctrine of christ indefinitely , must include all , at least the most principal of those which are so : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word ; that is , the word preached . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used . cor. . . and the name christ , is not taken here personally , neither efficiently , as though , of christ , should be whereof christ is the author , nor objectively concerning christ ; but it is taken metonymically for the doctrine of the gospel , and the profession of that religion which was taught by him . so that the word of christ is no more but the doctrine of the gospel as preached and taught . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containeth a limitation of this doctrine with respect unto some parts of it . that is , those which men usually and ordinarily were first instructed in ; and which from their own nature it was necessary that so they should be . these are here called the word of the beginning of christ. and what these doctrines are , the apostle declares particularly in the end of this verse , and in the next , where we shall enquire into them . they are the same with the first principles of the oracles of god , whereof mention was made before . having declared what for the present he would omit and pass by , although there was some appearance of a necessity to the contrary , the apostle expresseth what his present design in general was , and what was the end which therein he aimed at . now this was that , not being retarded by the repetition or reinculcation of the things which he would therefore omit , they might , he in teaching , they in learning , go on to perfection . and two things must be considered . ( ) the end intended ; ( ) the manner of pressing towards it . the end is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perfection . that is , such a knowledge of the mysterious and sublime doctrines of the gospel , as those who were compleatly initiated , and throughly instructed , were partakers of . of this he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . we speak wisdom among the perfect ; or declare the deep mysteries of the gospel , the wisdom of god in a mystery , unto them that are capable of them . it is then a perfection that the apostle aims at ; but such as comes under a double limitation . ( ) from the nature of the thing its self . it is only an intellectual perfection , a perfection of the mind , in knowledge , that is intended . and this may be where there is not a moral , gracious , sinless perfection . yea men may have great light in their minds , whilst their wills and affections are very much depraved , and their lives unreformed . ( ) it is a comparative , and not an absolute perfection . an absolute perfection in the comprehension of the whole mystery of god in christ , is not by us attainable in this life . the apostle denies it concerning himself , phil. . . but such a degree and measure as god is pleased to communicate to believers in the ordinary use of means , is that which is intended . see ephes. . , . take therefore the perfection here aimed at , objectively , and it is , the more sublime mysteries of the gospel which it expresseth ; take it subjectively , it is such a clear perception of them , especially of those which concern the person and offices of christ , and particularly his priesthood , as grown believers do usually attain unto . the manner of arriving at this end , he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in this word is the rhetorical communication mentioned . for either he ascribes that unto himself with them , which belonged only unto them ; or that unto them which belonged only unto him ; or what belonged unto them both , but in a different way ; namely , unto him in teaching , unto them in learning . let us be carried on . the word is emphatical , intimating such a kind of progress as a ship makes when it is under sail. let us be carried on ; that is with the full bent of our minds and affections , with the utmost endeavours of our whole souls . we have abode long enough by the shore ; let us now hoist our sails and launch forth into the deep . and we may hence learn : ( ) that it is a necessary duty of the dispensers of the gospel , to excite their hearers , by all pressing considerations , to make a progress in the knowledge of the truth . thus dealeth our apostle with these hebrews . he would not have them always stand at the porch , but enter into the sanctuary , and behold the hidden glories of the house of god. elsewhere he complains of them who are always learning , that is in the way of it , under the means of it , but yet by reason of their negligence and carelesness in the application of their minds unto them , do never come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tim. . . to a clear knowledge , and acknowledgment of the truth . and in the same spirit he complains of his corinthians , for their want of proficiency in spiritual things , so that he was forced in his dealing with them to dwell still on the rudiments of religion . cor. . , . in all his epistles he is continually as it were pressing this on the churches , that they should labour to grow in grace , and in the knowledge of our lord and saviour jesus christ ; and that they might do so , was the principal matter of his prayers for them . ephes. . , , , , , . chap. . , , , . col. . , . and they are utter strangers to his spirit and example who are careless in this matter , especially such as perswade and even compel others so to be . wherefore this duty is necessary unto dispensers of the gospel on sundry accounts . . because their hearers do greatly need the exercise of it . they are apt to be slothful and weary ; many begin to run well , but are quickly ready to faint . there is no reckoning up the occasions hereof , they are so many and various . weariness of the flesh , self-conceit of having attained what is sufficient , perhaps more than others , curiosity and itching ears , in attending unto novelties , dislike of that holiness and fruitfulness of life , with which an increase of knowledge openly tends unto ; mispending on the one hand , or covetousness of time for the occasions of life on the other ; any prevailing corruption of mind or affections ; the difficulty that is in coming to the knowledge of the truth in a due manner , making the sluggard cry there is a lion in the streets , with other things innumerable , are ready , and able to retard , hinder and discourage men in their progress . and if there be none to excite , warn and admonish them , to discover the variety of the pretences whereby men in this matter deceive themselves , to lay open the snares and dangers which hereby they cast themselves into , to mind them of the excellency of the things of the gospel and the knowledge of them , which are proposed before them , it cannot be but that by these means , their spiritual condition will be prejudiced , if not their souls ruined . yea sometimes men are so captivated under the power of these temptations and seductions , and are furnished with such pleas in the defence of their own sloth and negligence , as that they must be dealt wisely and gently withal in admonitions concerning them , lest they be provoked , or discouraged . hence our apostle having dealt effectually with these hebrews about these things , shuts up his discourse with that blessed expression of love and condescension towards them ; chap. . . i beseech you brethren , suffer the word of exhortation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so bear with it , as that which however it may be contrary to your present inclinations , yet proceeds out of tender love to your souls , and hath no other end , but your spiritual advantage . neither ought this to abate herein the endeavours of faithful ministers , but only give them farther occasion to stir up and exercise their prudence and diligence . . the advantages which professors have by a progress in the knowledge of spiritual things , makes it a necessary duty , to stir them up , and lead them on therein , unto them who are obliged in all things to watch for the good of their souls . and these advantages also present themselves in so much variety , that they cannot be here recounted . mention may be made of some few in a way of instance . as ( ) hereon in a way of an effectual means , depends the security of men from seduction into heresies , noisome and noxious errors . of what sort are they whom we see seduced every day ? are they not persons who either are bruitishly ignorant of the very nature of christian religion , and the first principles of it , with which sort the papists fill the rolls of their converts ; or such as having obtained a little superficiary knowledge , and confidence therein , without ever laying a firm foundation , or carrying on an orderly superstruction thereon in wisdom and obedience ; which sort of men fill up the assemblies of the quakers . the foundation of god standeth sure at all times , god knoweth who are his ; and he will so preserve his elect , as to render their total seduction impossible . but in an ordinary way , it will be very difficult in such a time as this wherein seducers abound , false doctrines are divulged , and speciously obtruded , wherein there are so many wolves abroad in sheeps cloathing , and so great an opposition is on all hands made to the truth of the gospel , for any to hold out firm and unshaken unto the end , if their minds be not inlaid and fortified with a sound well grounded knowledge of the mysteries of the gospel . it is the teaching of the spirit , the unction of the holy one , whereby we know all necessary truths , that must preserve us in such a season . joh. . . ( ) proportionable unto our growth in knowledge , will be our encrease in holiness and obedience . if this at any time fall out otherwise , it is from the sins and wickedness of the persons in whom it is ; in the nature of the things themselves , they thus depend on one another . see ephes. . , , , . rom. . . that ignorance is the mother of devotion , is a maxime that came from hell to fetch the souls of men , and carried back multitudes with it , where let it abide . now the reason why the improvement of knowledge , doth tend unto the improvement of holiness and obedience , is because faith acts its self on christ only in and by the things which we know , whereby spiritual strength is derived unto us , and we are enabled unto them . ( ) usefulness in the church , unto our families , and amongst all men depends hereon . this needs no other confirmation than what the experience of every man will suggest unto him . and if i should design to go over but the principal advantages which we attain , or may do so , in the growth of spiritual light and knowledge , there is not any thing wherein our faith or obedience is concerned , nothing that belongs unto our graces , duties , or communion with god , in them or by them , nothing wherein we are concerned in temptations , afflictions or consolation , but might justly be called in to give testimony thereunto . if therefore the ministers of the gospel have any care for , or any love unto the souls of their hearers ; if they understand any thing of the nature , of the office and work which they have taken on themselves , or the account they must one day give of the discharge of it , they cannot but esteem it among the most necessary duties incumbent on them , to excite , provoke , perswade , and carry on those who are under their charge , towards the perfection before described . there is therefore nothing in the whole combination against christ and the gospel which is found in the papacy , of a more pernicious nature and tendency , than is the design of keeping the people in ignorance . so far are they from promoting the knowledge of christ in the members of their communion , as that they endeavour by all means to obstruct it . for not to mention their numerous errors and heresies , every one whereof is a diversion from the truth , and an hindrance from coming to an acquaintance with it , they do directly keep from them the use of those means whereby alone its knowledge may be attained . what else means their prohibition of the people from reading the scripture in a language they understand ? the most expeditious course for the rendring of all streams unuseful , is by stopping of the fountain . and whereas all means of the increase of knowledge are but emanations from the scripture , the prohibition of the use thereof doth effectually evacuate them all . was this spirit in our apostle ? had he this design ? it is evident to all how openly and frequently he expresseth himself to the contrary . and to his example ought we to conform our selves . whatever other occasion of writing he had , the principal subject of his epistles , is constantly the increase of light and knowledge in the churches , which he knew to be so necessary for them . we may therefore add , . the case of that people is deplorable and dangerous , whose teachers are not able to carry them on , in the knowledge of the mysteries of the gospel . the key of knowledge may be taken away by ignorance as well as malice . and so it is with many . and when knowledge is perished from their lips who should preserve it , the people must perish for want of that knowledge . hos. . . math. . . . in our progress towards an increase in knowledge , we ought to go on with diligence and the full bent of our wills and affections . i intend hereby to express the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is of a passive signification denoting the effect ; let us be acied , carried on ; but it includes the active use of means for the producing that effect . and the duties on our part intended may be reduced unto these heads . ( ) diligence in an application unto the use of the best means for this end. hos. . . those that would be carried on towards perfection , must not be careless , or regardless of opportunities of instruction , nor be detained from them by sloth or vanity , nor diverted by the businesses and occasions of this world . both industry in their pursuit , and choice in the preferring of them before secular advantages and avocations , are required hereunto . ( ) intention of mind in the attending unto them . such persons are neither to be careless of them , nor careless under them . there are who will take no small pains to enjoy the means of instruction , and will scarce miss an opportunity , that they can reach unto . but when they have so done , there they sit down and rest . it is a shame to consider how little they stir up their minds and understandings , to conceive aright , and apprehend the things wherein they are instructed . so do they continue to hear from day to day , and from year to year , but are not carried on one step towards perfection . if both heart and head be not set at work , and the utmost endeavours of our minds improved , in searching , weighing , pondering , learning , treasuring up the truths that we are taught by any means of divine appointment , we shall never make the progress intended . ( ) there is required hereunto , that our wills and affections be sincerely inclined unto , and fixed on the things themselves that we are taught . these are the principal wings or sails of our souls , whereby we are or may be carried on in our voyage . without this all that we do will amount to nothing , or that which is no better . to love the truth , the things proposed unto us in the doctrine of it , to delight in them , to find a goodness , desirableness , excellency , and suitableness unto the condition of our souls in them , and therefore to adhere and cleave unto them , is that which will make us prosper in our progress . he that knows but a little and loves much , will quickly know and love more . and he that hath much knowledge but little love , will find that he labours in the fire , for the increase of the one or other . when in the diligent use of means , our wills and affections do adhere and cleave with delight unto the things wherein we are instructed , then are we in our right course ; then if the holy gales of the spirit of god do breath on us , are we in a blessed tendency towards perfection . thes. . . ( ) the diligent practice of what we know is no less necessary unto the duty pressed on us . this is the next and immediate end of all teaching and all learning . this is that which renders our knowledge our happiness . if you know these things , happy are ye if you do them . doing what we know is the great key to give us an entrance into knowing what we do not . if we do the will of christ , we shall know of his word , joh. . . and ( ) all these are to be managed , with a certain design , and prospect toward this end of growing in grace and knowledge , and that until we arrive at the measure of our perfection appointed unto us in jesus christ. in these ways and by these means , we may attain the effect directly expressed of being carried on in the increase of spiritual light and knowledge , and not without them . verse , . in the remainder of the first verse and the next that follows , the apostle declares in particular instances , what were the things and doctrines , which he called in general before the beginning of the doctrine of christ , whose farther handling he thought meet at present to omit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the syriack translation proposeth these words in the way of an interrogation , will you again lay another foundation ? and the aethiopick , omitting the first clause ; in the way of a precept ; attend therefore again to the foundation that you dispute not concerning repentance from dead works , in the faith of god. but neither the text nor scope of the apostle will bear either of these interpretations . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an numquid rursum ; or whether again ; all others ; non rursum , non iterum ; arab : nec amplius , not again ; not any more . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will you lay another foundation ; that term of another , is both needless because of again that went before , and corrupts the sense , as though a foundation different from what was formerly laid , were intended . besides that is made an expostulation with the hebrews , which is indeed expressive of the apostles intention , fundamentum jacientes ; laying the foundation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr : unto repentance from dead works ; and so in all the following instances . there is no difference among translators about the rest of the words . only the aethiopick , reads baptism in the singular number , as the syriack doth , and placeth doctrine distinctly by way of apposition . baptism , doctrine , and the imposition of hands . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the syriack renders by an hebraisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resurrection that is from the house of the dead ; that is the grave , the common dwelling place of the dead ; as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgement which is for ever ; the sentence whereof is eternally irrevocable , and whose execution endures always . not laying again the foundation of repentance from dead works ▪ and of faith towards god , of baptisms , doctrine , and the laying on of hands , of the resurrection of the dead , and eternal judgement . there are two things in these words added concerning the doctrine of the principles of christ , or the first doctrines of christianity . ( ) their general nature with respect to the whole truth of the gospel , metaphorically expressed ; they are the foundation . ( ) their nature in particular is declared in sundry instances ; not that all of them are mentioned , but these instances are chosen out to shew of what kind they were . in the first two things are proposed , ( ) the expression of the thing it self intended , which is the foundation . ( ) the apostles design with respect unto it , not laying it again . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as was said in this matter metaphorical ; including an allusion unto an architect , and his building . first he lays the foundation ; and he is a most foolish builder who either doth not so , or who rests therein , or who is always setting it up and pulling it down , without making a progress . indeed that foundation which is all the building , which hath not an edifice erected on it , is no foundation ; for that which is materially so , becomes so formally only with respect unto the building upon it . and those who receive the doctrines of christ here called the foundation , if they build not on them , they will prove none unto them whatever they are in themselves . there are two properties of a foundation . ( ) that it is that which is first laid in every building . this the natural order of every building requires . ( ) it is that which bears the whole weight of the superstructure ; the whole and all the parts of it being laid upon it , and firmly united unto it . with respect unto the one or other of these properties , or both , are the doctrines intended called the foundation . but in the latter sense they cannot be so . it is christ himself , and he only , who is so the foundation as to bear the weight , and to support the whole building of the church of god. isa. . . math. . . cor. . , . ephes. . , , . pet. . , . he is so personally ; the life and being of the church consisting in its spiritual union unto his person ; cor. . . and doctrinally , in that all truth is resolved into what is taught concerning him . cor. . , , , . wherefore it is in allusion unto a foundation with respect unto its first property , namely , that it is first laid in the building , that these doctrines are called the foundation . so the jews term the general principles of their profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundations of the law ; or the principal doctrines taught therein . the first doctrines which are necessary to be received and professed at mens first entrance into christianity . and the apostle intends the same things by the threefold expression which he maketh use of . ( ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . the first principles of the oracles of god. ( ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . and ( ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the doctrine of christ , and the foundation . concerning these things he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not laying it again . his saying that he would not lay it again , doth not infer that he himself had laid it before amongst them , but only , that it was so laid before by some or other for it was not by him that they received their first instruction , nor doth he mention any such thing in the whole epistle . whereas he frequently pleads it unto those churches which were planted by himself . cor. . , , . chap. . . and it is known from the story that his ministry was not used in their first conversion . but he knew that they had faithful instructors , who would not leave them unacquainted with these necessary things , and that they would not have been initiated by baptism , nor admitted into the church without a profession of them . besides they were such , as in general they owned in their former church state. he might therefore well say , that he would not lay this foundation again . these things , saith he , you have already been instructed in by others , and therefore i will not , ( as also on other considerations ) go over them again . wherefore , let the hearers of the gospel carefully look to it , that they learn those things whereof they have had sufficient instruction ; for if any evil ensue from their ignorance of them , they must themselves answer for it . such ignorance is their sin , as well as their disadvantage . preachers may take it for granted , that what they have sedulously and sufficiently instructed their hearers in , they have also received and learned , because it is through their sinful negligence if they have not so done . and they are not bound always to wait on some in their negligences to the disadvantage of others . secondly , the apostle declares in particular what were those doctrinal principles which he had in general so described , which were taught unto them who were first initiated into christianity , and which he will not now again insist upon . repentance from dead works , &c. we must first consider the order of these words , and then their sense , or the things themselves intended . some here reckon up six principles , some make them seven , some but four , and by some they are reduced unto three . the two first are plain and distinct . repentance from dead works , and faith towards god. the next that follow are disputed as to their coherence and sense . ( ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some read these words with a note of distinction between them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both the genitive cases being regulated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the foundation of baptisms , and of doctrine , which are put together by apposition , not depending one upon another . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the preaching of the word . and this was one of the first things wherein believers were to be instructed , namely , that they were to abide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . in a constant attendance unto the doctrine of the gospel , when preached unto them . and as i shall not assert this exposition , so i dare not positively reject it , as not seeing any reason cogent to that purpose . but another sense is more probable . take the words in conjunction , so as that one of them should depend on , and be regulated by the other , and then ( ) we may consider them in their order as they lye in the original . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . supposing the first to be regulated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and both the latter by it . the baptisms of doctrine and imposition of hands . there were two things peculiar to the gospel , the doctrine of it , and the extraordinary gifts of the holy ghost . doctrine is compared to , and called baptism . deut. . . hence the people were said to be baptized unto moses , when they were initiated into his doctrines . cor. . , . the baptism of john was his doctrine ; acts . . and the baptism of christ was the doctrine of christ , wherewith he was to sprinkle many nations . isa. . . this is the first baptism of the gospel , even its doctrine . the other was the communication of the gifts of the holy ghost . acts . . that this and this alone is intended by the laying on of hands , i shall prove fully afterwards . and then the sense would be the foundation of gospel baptisms , namely , preaching and the gifts of the holy ghost . and i know but one argument against this sense , namely , that it is new and singular . to avoid this , secondly , the order of-the words must be inverted in their exposition . not the baptisms of doctrine , but the doctrine of baptisms must be intended . but then two things must be observed . ( ) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , baptisms , is not immediately regulated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foundation ; and so baptisms are not asserted absolutely to be a foundation , as is repentance from dead works , but only the doctrine about it is so . ( ) it cannot be readily conceived why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrine , should be prefixed unto baptisms alone , and not to repentance and faith , the doctrines whereof also are intended . for it is not the grace of repentance and faith , but the doctrine concerning them which the apostle hath respect unto . there is therefore some peculiar reason why doctrine should be thus peculiarly prefixed unto baptisms and the laying on of hands , and not to the other things mentioned . for that imposition of hands is placed in the same order with baptisms , the conjunctive particle doth manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the following instances are plain , only some would reduce them unto one principle ; namely , the resurrection of all unto judgement . there is therefore in these words , nothing peculiar , nor difficult , but only whatconcerns baptisms , and the imposition of hands , the doctrine whereof is specified . now i cannot discover any just reason hereof , unless it be , that by baptisms , and the imposition of hands , the apostle intendeth none of those rudiments of christian religion wherein men were to be first instructed , but those rites whereof they were made partakers who were so instructed . as if the apostle had said , these principles of the doctrine of christ , namely , repentance , faith , the resurrection and judgement , are those doctrines wherein they are to be instructed , who are to be baptized , and to have hands laid on them . according to this sense , the words are to be read as in a parenthesis . not laying again the foundation of repentance from dead works , and of faith towards god , ( namely , the doctrine of baptismes , and of the imposition of hands ) of the resurrection from the dead , and eternal judgement . when men began to attend unto the gospel , and thereon to give up their names to the church , there were certain doctrines that they were throughly to be instructed in , before they were admitted unto baptism ; see gal. . . these being the catechetical rudiments of christian religion , are called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the doctrines that were to be taught in order unto the administration of those rites . taking this for the design of the apostle in the words , as is most probable , there are four instances given of those principal rudiments of christian religion , wherein all men were to be instructed before they were admitted unto baptism , who came thereunto in their own personal right , having not been made partakers thereof by their covenant right through the profession of their parents in their infancy . these were persons to be fully instructed in before their solemn initiation ; the doctrine concerning them being thence called the doctrine of baptisms and of the imposition of hands , because previously necessary unto the administration of these rites . there is a difficulty i confess that this exposition is pressed with , from the use of the word in the plural number , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of baptisms ; but this equally concerns all other expositions , and shall be spoken unto in its proper place . and this i take to be the sense of the words , which the design of the place and manner of expression lead us unto . but yet because sundry learned men are otherwise minded , i shall so explain the words , as that their meaning may be apprehended , supposing distinct heads of doctrine to be contained in them . our next work is to consider the particular instances in their order . and the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . repentance from dead works . this was taught in the first place unto all those who would give up themselves to the discipline of christ and the gospel . and in the teaching hereof , both the nature and necessity of the duty were regarded . and in the nature of it two things were declared , and are to be considered . ( ) what were dead works ; and ( ) what is repentance from them . this expression of dead works , is peculiar unto our apostle , and unto this epistle . it is no where used but in this place , and chap. . . and he useth it in answer unto what he elsewhere declares , concerning mens being dead in sin by nature . ephes. . , . col. . . that which he there ascribes unto their persons , here he attributeth unto their works . these peter calls mens old sins ; namely , which they lived in before their conversion : pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , forgetting that he was purged from his old sins . he hath respect unto what is here intended . they were before their initiation , instructed in the necessity of forsaking the sins wherein they lived before their conversion ; which he calls their old or former sins ; which he hath also respect unto epist. chap. . . for the time past of our lives may suffice us to have wrought the will of the gentiles , when we walked in lasciviousness , lusts , excess of wine , revellings , banquettings , and abominable idolatries . the necessity of repentance from these and the like sins , was taught them , and which they made profession of before they were admitted unto baptism ; wherein they received a token of their being purged from them . and a relapse into these sins , which men had openly professed their repentance , and relinquishment of , was ever esteemed dangerous , and by some absolutely pernicious , whereon great contests in the church did ensue . for the controversie was not whether men falling into any sin , yea any open or known sin after baptism , might repent , which none was ever so foolishly proud as to deny : but the question was about mens open falling again into those sins , suppose idolatry , which they had made a publick profession of their repentance from , before their baptism . and it came at last to this ; not whether such men might savingly repent , obtain pardon of their sins and be saved ; but whether the church had power to admit them a second time to a publick profession of their repentance of these sins , and so take them again into full communion . for some pleaded , that the profession of repentance for these sins , and the renunciation of them , being indispensably necessary antecedently unto baptism , in them that were adult ; the obligation not to live in them at all being on them who were baptised in their infancy , baptism alone was the only pledge the church could give of the remission of such sins ; and therefore where men fell again into those sins , seeing baptism was not to be repeated , they were to be left unto the mercy of god , the church could receive them no more . but whereas the numbers were very great , of those who in time of persecution fell back into idolatry , who yet afterwards returned and professed their repentance , the major part , who always are for the many , agreed that they were to be received , and reflected with no small severity on those that were otherwise minded . but whereas both parties in this difference run into extreams , the event was pernicious on both sides , the one in the issue losing the truth and peace , the other the purity of the church . the sins of unregenerate persons whereof repentance was to be expressed before baptism , are called dead works , in respect of their nature and their end. for as to their nature they proceed from a principle under the power of spiritual death ; they are the works of persons dead in trespasses and sins . all the moral actings of such persons with respect unto a supernatural end are dead works , being not enlivened by a vital principle of spiritual life . and it is necessary that a person be spiritually living before his works will be so . our walking in holy obedience is called the life of god. ephes. . . that is the life which god requires , which by his especial grace he worketh in us , whose acts have him for their object and their end. where this life is not , persons are dead , and so are their works , even all that they do with respect unto the living god. and they are called so , dly , with respect unto their end ; they are mortua because mortifera ; dead because deadly ; they procure death and end in death . sin when it is finished bringeth forth death . jam. . . they proceed from death spiritual , and end in death eternal . on the same account are they called unfruitful works of darkness . ephes. . . they proceed from a principle of spiritual darkness , and end in darkness everlasting . we may therefore know what was taught them concerning these dead works ; namely , their nature and their merit . and this includes the whole doctrine of the law , with conviction of sin thereby . they were taught that they were sinners by nature , dead in sins , and thence children of wrath . ephes. . , , . that in that estate the law of god condemned both them and their works , denouncing death and eternal destruction against them . and in this sense with respect unto the law of god , these dead works do comprise their whole course in this world , as they did , their best as well as their worst . but yet there is no doubt an especial respect unto those great outward enormities which they lived in during their judaisme , even after the manner of the gentiles . for such the apostle peter writing unto these hebrews describes their conversation to have been , pet. . . as we shewed before . and from thence he describes what a blessed deliverance they had by the gospel . pet . , , . and when he declares the apostacy of some to their former courses , he shews it to be like the returning of a dog to his vomit , after they had escaped them that live in error , and the pollutions that are in the world through lust. pet. . , , , , . these were the works which converts were taught to abandon , and a profession of repentance for them was required of all before their initiation into christian religion , or they were received into the church . for it was not then as now , that any one might be admitted into the society of the faithful , and yet continue to live in open sins unrepented of . secondly , that which is required , and which they were taught with respect unto these dead works , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , repentance . repentance from dead works is the first thing required of them who take upon them the profession of the gospel , and consequently the first principle of the doctrine of christ as it is here placed by the apostle . without this whatever is attempted or attained therein , is only a dishonour to christ , and a disappointment unto men . this is the method of preaching , confirmed by the example and command of christ himself . repent and believe the gospel , math. . . mark . . and almost all the sermons that we find , not only of john the baptist in a way of preparation for the declaration of the gospel , as math. . . but of the apostles also in pressing the actual reception of it on the jews and gentiles , laid this as their first principle , namely , the necessity of repentance . acts . . chap. . . acts . . thence in the preaching of the gospel it is said , that god commandeth all men to repent , acts . . and when the gentiles had received the gospel , the church at hierusalem glorified god saying , then hath grd also to the gentiles granted repentance unto life , acts . . again this is expressed as the first issue of grace and mercy from god towards men by jesus christ , which is therefore first to be proposed unto them . god exalted him and made him a prince and a saviour to give repentance unto israel , acts . . and because it is the first , it is put synecdochically , for the whole work of gods grace by christ. god having raised up his son jesus hath sent him to bless you , in turning every one of you from his iniquities , acts . . it is therefore evident that this was the first doctrinal principle as to their own duty which was pressed on , and fixed in the minds of men , on their first instruction in the gospel . and in the testimonies produced , both the causes of it , and its general nature are expressed . for ( ) its supream original cause is the good will , grace , and bounty of god. he grants , and gives it to whom he pleaseth of his own good pleasure . acts . . ( ) it is immediately collated on the souls of men by jesus christ , as a fruit of his death , and an effect of that all power in heaven and earth which was bestowed on him by the father . he gives repentance to israel ; acts . . the soveraign disposal of it is from the will of the father , and the actual collation of it , is an effect of the grace of the son. and ( ) the nature of it is expressed in the conversion of the gentiles . it is unto life , acts . . the repentance required of men in the first preaching of the gospel , and the necessity whereof was pressed on them , was unto life ; that is such as had saving conversion unto god accompanying of it . this kind of repentance is required unto our initiation in the gospel state . not an empty profession of any kind of repentance , but real conversion unto god , is required of such persons . but moreover we must consider this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or repentance , in its own nature , at least in general , that we may the better understand this first principle of catechetical doctrine . in this sense it respects ; ( ) the mind and judgement ; ( ) the will and affections , and ( ) the life or conversation of men . . it respects the mind and judgement , according to the notation of the word , which signifies a change of mind , or an after consideration and judgement . men whilst they live in dead works , under the power of sin , do never make a right judgement , concerning either their nature , their guilt , or their end. hence are they so often called to remember and consider things aright , to deal about them with the reason of men , and for want thereof are said to be foolish , bruitish , sottish , and to have no understanding . the mind is practically deceived about them . there are degrees in this deceit , but all sinners are actually more or less deceived . no men whilst the natural principle of conscience remains in them , can cast off all the convictions of sin . rom. . , . that it is the judgement of god , that those who commit such things are worthy of death . rom. . . but yet some there are who so far despise these convictions , as to give up themselves unto all sin with delight and greediness . see ephes. . , , . practically they call good evil , and evil good ; and do judge either that there is not that evil in sin which is pretended ; or however , that it is better to enjoy the pleasures of it for a season , than to relinguish or forego it on other considerations . others there are who have some farther sense of those dead works . in particular they judge them evil , but they are so intangled in them , as that they see not the greatness of that evil , nor do make such a judgement concerning it , as whereon a reliquishment of them should necessarily ensue . unto these two heads in various degrees may all impenitent sinners be reduced . they are such as despising their convictions , go on in an unbridled course of licentiousness , as not judging the voyce , language and mind of them worth enquiring into ; others do in some measure attend unto them , but yet practically they refuse them , and embrace motives unto sin , turning the scale on that side , as occasion , opportunities , and temptations do occur . wherefore the first thing in this repentance , is a through change of the mind and judgement concerning these dead works . the mind by the light and conviction of saving truth , determines clearly and steadily , concerning the true nature of sin , and its demerit ; that it is an evil thing and bitter to have forsaken god thereby . casting on tall prejudices , laying aside all pleas , excuses , and palliations , it finally concludes , sin , that is , all and every sin , every thing that hath the nature of sin , to be universally evil ; evil in its self , evil to the sinner , evil in its present effects , and future consequents , evil in every kind , shamefully evil , incomparably evil , yea the only evil , or all that is evil in the world . and this judgement it makes with respect unto the nature and law of god , to its own primitive and present depraved condition , unto present duty , and future judgement . this is the first thing required unto repentance , and where this is not there is nothing of it . . it respects the will and affections . it is our turning unto god ; our turning from him being in the bent and inclination of our wills and affections unto sin. the change of the will , or the taking away of the will of sinning , is the principal part of repentance . it is with respect unto our wills that we are said to be dead in sin , and alienated from the life of god. and by this change of the will , do we become dead unto sin. rom. . . that is , whatever remainder of lust or corruption there may be in us , yet the will of sinning is taken away . and for the affections it works that change in the soul , as that quite contrary affections shall be substituted and set at work with respect unto the same object . there are pleasures in sin , and also it hath its wages . with respect unto these , those that live in dead works , both delight in sin , and have complacency in the accomplishment of it . these are the affections which the soul exerciseth about sin committed , or to be committed . instead of them , repentance , by which they are utterly banished , sets at work sorrow , grief , abhorrency , self detestation , revenge , and the like afflictive passions of mind . nothing stirs but they affect the soul with respect unto sin. . it respects the course of life or conversation . it is a repentance from dead works , that is in the relinquishment of them . without this no profession of repentance is of any worth or use . to profess a repentance of sin , and to live in sin , is to mock god , deride his law , and deceive our own souls . this is that change which alone doth or can evidence the other internal changes of the mind , will and affections to be real and sincere . prov. . . whatever without this is pretended , is false and hypocritical ; like the repentance of judah , not with the whole heart but feignedly . jerem. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was a lye in it ; for their works answered not their words . neither is there any mention of repentance in the scripture wherein this change in an actual relinquishment of dead works is not expresly required . and hereunto three things are necessary . ( ) a full purpose of heart for the relinquishment of every sin. this is cleaving unto the lord with purpose of heart . acts . . psal. . . to manifest the stability and stedfastness which is required herein , david confirmed it with an oath . psal. . . every thing that will either live or thrive must have a root , on which it grows , and whence it springs . other things may occasionally bud and put forth , but they wither immediately . and such is a relinquishment of sin from occasional resolutions . upon some smart of conviction , from danger , sickness , trouble , fear , affliction , there blooms in the minds of many a suddain resolution to forsake sin , and as suddainly for the most part it fades again . true repentance firms a steady and unshaken resolution in the heart , which respects the forsaking of all sin , and at all times or occasions . ( ) constant endeavours to actuate and fulfill this purpose . and these endeavours respect all the means , causes , occasions , temptations , leading unto sin , that they may be avoided , opposed , and deliverance obtained from them ; as also all means , advantages , and furtherance of those graces and duties which are opposed to these dead works that they may be improved . an heartless unactive purpose , is that which many take up withall and ruine their souls by . where therefore there is not a sedulous endeavour by watchfulness and diligence , in the constant use of all means to avoid all dead works in all their concerns from their first rise and principle to their finishing or consummation , there is no true repentance from them . ( ) an actual relinquishment of all sins in the course of our walking before god. and hereunto is required ( ) not an absolute freedom from all sin , for there is no man living who doth good and sinneth not . ( ) no absolute and precise deliverance even from great sins , whereinto the soul may be surprized by the power of temptations . examples to the contrary abound in the scripture . but yet such sins , when any is overtaken with them , ought ( ) to put the sinner upon a severe enquiry whether his repentance were sincere and saving . for where it is , usually the soul is preserved from such falls . pet. . . and ( ) put him upon the renewing his repentance , with the same care , diligence , sorrow and humiliation as at the first . but ( ) it is required that this property of repentance be prevalent against the common sins of the world , mens old sins which they lived in before their conversion . those sins which are expresly declared in the gospel to be inconsistent with the profession , ends and glory of it , it wholly excludes . cor. . , . cor. . . joh. . , . and ( ) against a course in any sin or sins , either spiritual or fleshly , internal or external . joh. . . rom. . . ( ) for the most part against all outward sins in the course of our conversation in the world , in which things our sincerity or perfection is exercised . and these things were necessary to be touched on , to manifest the nature of this first principle wherein men are to be instructed . there is no interest in christ or christian religion to be obtained , without repentance from dead works ; nor any orderly entrance into a gospel church state , without a credible profession thereof . this was one of the first things that was preached unto sinners , as was before declared ; and without a compliance herewith they were not further to be treated with . for ( ) the lord christ came not only to save men from their sins , but to turn them from their sins ; to turn them from their sins , that they may be saved from them ; when he comes out of sion as a redeemer , a deliverer , a saviour , he turns away ungodliness from jacob ; that is , he turns jacob from ungodliness , rom. . . namely by repentance . this was one principal end of the birth , life , death , and exaltation of christ. his work in all these was to make peace and reconciliation between god and man. hereunto belongeth the slaying , destruction , or removal of the enmity that was between them . this with respect unto god , was done by the attonement he made , the sacrifice he offered , and the price of redemption that he paid . cor. . . but the whole work is not hereby compleated . the enmity on our part also must be taken away , or reconciliation will not be finished . now we were enemies in our minds by wicked works , col. . . and thereby alienated from the life of god , ephes. . . the removal hereof consists in this repentance . for that is our turning unto god , upon the terms of peace tendred unto us . they therefore do but deceive their own souls , who trust unto peace with god on the mediation of christ , who are not at peace with god in their own souls by repentance ; for the one is not without the other . as he who is at peace with god on his own part by repentance , shall never fail of peace from god by the attonement ; for he that so lays hold on his arm and strength that he may have peace shall be sure to obtain it , isa. . . so without this whatever notions men may have of reconciliation with god , they will find him in the issue as devouring fire , or everlasting burnings . all doctrines , notions , or perswasions , that tend to alleviate the necessity of that personal repentance which was before described , or would substitute any outward pennance , or corporeal , pecuniary poenal satisfaction in the room thereof , are pernicious to the souls of men . and there is nothing so much to be dreaded or abhorred as a pretence taken unto sin , unto any sin without repentance , from the grace or doctrine of the gospel . shall we continue in sin , saith our apostle , that grace may abound ? god forbid . those who do so and thereby turn the grace of god into lasciviousness , are among the number of them whose damnation sleepeth not . ( ) that any person living in sin without repentance , should have an interest in christ or christian religion , is inconsistent with the glory of god , the honour of jesus christ , and would render the gospel , if taught therein , a doctrine fit to be rejected by all men . for where is the glory of the righteousness or holiness of god , if impenitent sinners may be accepted with him ? besides that it is contrary unto the whole declaration of himself , that he will not acquit the guilty , that he will not justifie the wicked , nor accept the ungodly , it hath an absolute inconsistency with the especial righteousness of his nature , and which he exerciseth as the supream rector and judge of all , that any such persons should approach before him , or stand in his sight . psal. . , , . rom. . . and for the lord jesus christ , it would plainly make him the minister of sin , the thought whereof our apostle so detests . gal. . . nay a supposition hereof would make the coming of christ , to be the greatest means of letting in , and increasing sin on the world , that ever was since the fall of adam . and the gospel must then be looked on as a doctrine meet to be abandoned by all wise and sober persons , as that which would tend unavoidably to the debauching of mankind , and the ruine of humane society . for whereas it doth openly and avowedly propose and declare the pardon and remission of sin , of all sorts of sin , to all sorts of persons that shall believe and obey it , if it did this without annexing unto its promise , the condition of repentance , never was there , nor can there be so great an encouragement unto all sorts of sin and wickedness . there is much to that purpose in the doctrines of purgatory , pennances , and satisfactions , whereby men are taught that they may come off from their sins , at a cheaper rate than eternal ruine , without that repentance which is necessary . but this is nothing in comparison to the mischief which the gospel would produce if it did not require repentance from dead works . for besides those innumerable advantages that otherwise it hath to evidence it self to be from god , whereas these other pretences are such as wise and considering men may easily look through their daubing and see their ground of falshood , the gospel doth certainly propose its pardon freely without money and without price ; and so on this supposition would lay the reins absolutely free on the neck of sin and wickedness , whereas those other fancies are burdened and charged with such inconveniencies , as may lay some curb upon them in easie and carnal minds . wherefore , i say , on such a false and cursed supposition it would be the interest of wise and sober men , to oppose and reject the gospel , as the most effectual means of overflowing the world with sin and ungodliness . but it doth not more fully condemn idolatry , or that the devil is to be worshipped , than it doth any such notion or apprehension . it cannot be denied but that some men may , and it is justly to be feared that some men do abuse the doctrine of the gospel to countenance themselves in a vain expectation of mercy and pardon , whilst they willingly live in a course of sin. but as this in their management is the principal means of their ruine , so in the righteous judgement of god it will be the greatest aggravation of their condemnation . and whereas some have charged the preachers of gospel grace , as those who thereby give countenance unto this presumption , it is an accusation that hath more of the hatred of grace in it , than of the love of holiness . for none do , nor can press the relinquishment of sin , and repentance of it , upon such assured grounds and with such cogent arguments , as those by whom the grace of jesus christ in the gospel is fully opened and declared . from what hath been discoursed , we may enquire after our own interest in this great and necessary duty ; to assist us wherein , i shall yet add some farther directions . as , . repentance is twofold ; ( ) initial , ( ) continued in our whole course ; and our enquiry is to be after our interest in both of them . the former is that whose general nature we have before described , which is the door of entrance into a gospel state , or a condition of acceptance with god in and through christ. and concerning it we may observe sundry things . . that as to the properties of it ; it is , ( ) solemn ; a duty that in all its circumstances is to be fixed and stated . it is not to be mixed only with other duties , but we are to set our selves on purpose , and engage our selves singularly unto it . i will not say , this is so essential unto it , that he can in no sense be said sincerely to have repented , who hath not separately and distinctly been exercised herein for some season ; yet i will say , that the repentance of such a one will scarce be ever well cleared up unto his own soul. when the spirit of grace is poured out on men , they shall mourn apart , zach. . , , . that is , they shall peculiarly and solemnly separate themselves to the right discharge of this duty between god and their souls . and those who have hitherto neglected it , or failed herein , may be advised solemnly to address themselves unto it , whatever hopes they may have , that they have been carried through it already . there is no loss of time , grace , nor comfort , in the solemn renovation of initial repentance . ( ) universal , as to the object of it . it respects all sin , and every sin , every crooked path , and every step therein . it absolutely excludes all reserves for any sin. to profess repentance , and yet with an express reserve for any sin , approacheth very near the great sin of lying to the holy ghost . it is like ananias his keeping back part of the price when the whole was devoted . and these soul-destroying reserves which absolutely overthrow the whole nature of repentance , do commonly arise from one of these pretences or occasions . ( ) that the sin reserved is small , and of no great importance . it is a little one . but true repentance respects the nature of sin , which is in every sin equally , the least as well as the greatest . the least reserve for vanity , pride , conformity to the world , inordinate desires or affections , utterly overthrow the truth of repentance , and all the benefits of it . ( ) that it is so useful as that , at least at present , it cannot be parted withall . so naaman would reserve his bowing before the king in the house of rimmon , because his honours and preferments depended thereon . so is it with many in their course of life , or trading in the world ; some advantages by crooked ways seem as useful to them as their right hand , which they cannot as yet cut off and cas● from them . this therefore they have a secret reserve for , though it may not be express , yet real and effectual . but he who in this case will not part with a right eye , or a right hand , must be content to go with them both into hell fire . ( ) secresie . that which is hidden from every eye , may be left behind . some sweet morsel of this kind , may yet be rolled under the tongue . but this is an evidence of the grossest hypocrisie , and the highest contempt of god who seeth in secret . ( ) uncertainty of some things whether they are sins or no. it may be some think , such neglects of duty , such compliances with the world , are not sins ; and whereas themselves have not so full a gonviction of their being sinful , as they have of other sins which are notorious and against the light of nature , only they have just reason to fear they are evil , this they will break through , and indulge themselves in them . but this also impeacheth the truth of repentance . where it is sincere , it engageth the soul against all appearance of evil. and one that is truly humbled , hath no more certain rule in his walking , than not to do what he hath just cause to doubt whether it be lawful or no. true repentance therefore is universal and inconsistent with all these reserves . secondly , unto the same end , that we may be acquainted with our own interest in this initiating repentance , we must consider the season when it is wrought . and this is , ( ) upon the first communication of gospel light unto us by the holy ghost . christ sends him to convince us of sin and righteousness and judgement , joh. . . and if upon the first participation of light and conviction by the holy ghost , this repentance is not wrought in us , it is to be feared that we have missed our season . and so it falls out with many . they receive light and convictions but use them unto other ends . they put them it may be upon a profession and a relinquishment of some ways , and parties of men , but farther they use them not . their first proper end is to work our own souls unto saving repentance , and if we miss their first impressions , their power and efficacy for that end is hardly recoverable . ( ) it never fails on the first saving view of iesus christ as crucified , zech. . . it is impossible that any one should have a saving view of christ crucified , and not be savingly humbled for sin. and there is no one single trial of our faith in christ whether it be genuine or no , that is more natural than this ; what have been the effects of it , as to humiliation and repentance ? where these ensue not upon what we account our believing , there we have not had a saving view of christ crucified . thirdly , whereas we call this repentance initial , we must consider that it differs not in nature and kind from that which we ought to be exercised in whilst we are in this world , whereof afterwards . that which we intend thereby is the use of repentance in our first admission into an interest in a gospel state. and with respect hereunto its duration may be considered ; concerning which we may observe , ( ) that with some , especially in extraordinary cases , this work and duty may be over in a day as to its initiating use and efficacy . so was it with many primitive converts , who at the same time were savingly humbled and comforted by the promises of the gospel . acts . , , , , , . acts . , , , . now although in such persons the things we have ascribed unto this repentance , are not wrought formally and distinctly , yet are they all wrought virtually and radically , and do act themselves on all future occasions . ( ) some are held longer unto this duty as it is initiating . not only did paul continue three days and nights under his sore distress without relief , but others are kept days and weeks and months oft-times in the discharge of this duty , before they have a refreshing entrance given them thereby into an estate of spiritual rest in the gospel . there is therefore no measure of time to be allotted unto the solemn attendance unto this duty , but only this , that none faint under it , wax weary of it , or give it over , before there be thereby administred unto them an entrance into the kingdom of god. and these confiderations of the nature of repentance from dead works as it is initiating , may give us some direction in that necessary enquiry concerning our own personal interest in it . now there are several ways whereby men miss their duty with respect unto this first principle , and thereby ruine their souls eternally . ( ) some utterly despise it . such are the presumptuous sinners mentioned , deut. . , . as they disregard the curse of the law , so they do also the promise of the gospel , as unto any repentance or relinquishment of sin with respect unto them . such folly and bruitish foolishness possesseth the minds of multitudes , that they will have some expectation of benefit by the gospel , and will give it an outward compliance , but will not touch on the very first thing which it indispensibly requireth of all that intend any concernment in it . it were easie to open and aggravate this deplorable folly ; but i must not stay on these things . ( ) some will repent in their dead works but not from them . that is , upon convictions , afflictions , dangers , they will be troubled for their sins , make confession of them , be grieved that they have contracted such guilt and danger , with resolutions to forgo them . but yet they will abide in their sins and dead works still . so pharaoh more than once repented him in his sins , but never had repentance from them . and so it was expresly with the israelites themselves , psal. . , , , . and this kind of repentance ruines not fewer souls than the former total contempt of it . there are not a few unto whom this kind of repentance stands in the same stead all their days , as confession and absolution doth to the papists , it gives them present ease , that they may return to their former sins . ( ) some repent from dead works in some sense , but they repent not off them . they will come through the power of their convictions to a relinquishment of many of their old sins , as herod did upon the preaching of john baptist , but are never truly and savingly humbled for sin absolutely . their lives are changed , but their hearts are not renewed . and their renunciation of sin is always partial , whereof before . there are many other ways whereby men deceive their souls in this matter , which i must not now insist upon . secondly , this repentance in the nature and kind of it , is a duty to be continued in the whole course of our lives . it ceaseth as unto those especial acts which belong unto our initiation into a gospel state , but it abides as too our orderly preservation therein . there must be no end of repentance , until there is a full end of sin. all tears will not be wiped from our eyes , until all sin is perfectly removed from our souls . now repentance in this sense may be considered two ways . ( ) as it is a stated constant duty of the gospel ; ( ) as it is occasional . . as it is stated , it is our humble mournful walking with god under a sense of sin , continually manifesting its self in our natures and infirmities . and the acts of this repentance in us , are of two sorts : ( ) direct and immediate ; ( ) consequential and dependant . the former may be referred unto two heads . ( ) confession . ( ) humiliation . these a truly penitent soul will be continually exercised in . he whose heart is so lifted up on any pretence , as not to abide in the constant exercise of these acts of repentance , is one whom the soul of god hath no delight in . the other which are immediate acts of faith , but inseparable from these , are ( ) supplications for the pardon of sin , ( ) diligent watchfulness against sin. it is evident how great a share of our walking with god consists in these things , which yet i must not enlarge upon . . this continued repentance is occasional when it is heightned unto a singular solemnity . and these occasions may be referred unto three heads : ( ) a personal surprisal into any great actual sin. such an occasion is not to be passed over with the ordinary actings of repentance . david upon his fall , brings his renewed repentance into that solemnity as if it had been his first conversion to god. on that account he deduceth his personal sins from the sin of his nature , psal. . . besides many other circumstances whereby he gave it an extraordinary solemnity . so peter upon the denial of his master wept bitterly , which with his following humiliation and the renovation of his faith , our saviour calls his conversion , luke . . a new conversion of him who was before really converted . there is nothing more dangerous unto our spiritual state , than to pass by particular instances of sin , with the general duties of repentance . ( ) the sin or sins of the family or church whereunto we are related , calls unto us to give a solemnity unto this duty . cor. . . the church having failed in the business of the incestuous offender , when they were convinced by the apostle of their sinful miscarriage therein , most solemnly renew their repentance towards god. ( ) afflictions and sore trials call for this duty , as we may see in the issue of all things between god and job , chap. . . and lastly , we may observe that this repentance is a grace of the spirit of christ , a gospel grace , and therefore whatever unpleasantness there may be in its exercise unto the flesh , it is sweet , refreshing , satisfactory , and secretly pleasant unto the inner man. let us not be deterred from abiding and abounding in this duty . it is not a morose , tetrical , severe self-maceration , but an humble , gracious , mournful walking with god , wherein the soul finds rest , sweetness , joy and peace , being rendred thereby compliant with the will of god , benigne , useful , kind , compassionate towards men , as might be declared . the necessity of a profession of this repentance from dead works , in order unto an admission into the society of the church , that an evidence be given of the power and efficacy of the doctrine of christ in the souls of men , that his disciples may be visibly separated by their own profession from the world that lies in evil , and be fitted for communion among themselves in love , hath been elsewhere spoken unto . the second instance of the doctrinal foundation supposed to be laid among the hebrews , is of faith towards god. and this principle with that foregoing , are coupled together by the conjunctive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of repentance and of faith. neither ought they to be , nor can they be severed . where the one is , there is the other , and where either is not , there is neither , whatever be pretended . he repenteth not , who hath not faith towards god : and he hath no faith towards god who repenteth not . and in this expression where repentance is first placed and faith in god afterwards , only the distinction that is between them , but neither an order of nature in the things themselves , nor a necessary order in the teaching of them is intended . for in order of nature faith towards god must precede repentance from dead works . no man can use any argument to prevail with others unto repentance , but it must be taken from the word of the law or the gospel , the precepts , promises and threatnings of them . if there be no faith towards god with respect unto these things , whence should repentance from dead works arise , or how can the necessity of it be demonstrated ? besides , that the order of nature among the things themselves is not here intended , is evident from hence , in that the very last principles mentioned concerning the resurrection from the dead and eternal judgement , are the principal motives and arguments unto the very first of them , or the necessity of repentance , as our apostle declares fully acts . , . but there is some kind of order between these things with respect unto profession , intended . for no man can , or ought to be esteemed to make a due profession of faith towards god , who doth not first declare his repentance from dead works . nor can any other have the comfort of faith in god , but such as have in themselves some evidence of the sincerity of their repentance . wherefore omitting any farther consideration of the order of these things , we must enquire what is here intended by faith in god. now this cannot be faith in the most general notion of it , because it is reckoned as a principle of the doctrine of christ. but faith in god absolutely taken , is a duty of the law of nature . upon an acknowledgment of the being of god , it is thereby required that we believe in him as the first eternal truth , that we submit unto him and trust in him , as the soveraign lord , the judge and rewarder of all . and a defect herein was the beginning of adam's transgression . wherefore faith in this sense cannot be called a principle of the doctrine of christ , which wholly consists in supernatural revelations . nor can it be so termed with respect unto the jews in particular . for in their judaisme they were sufficiently taught faith in god , and needed not to have been instructed therein as a part of the doctrine of christ. and there is a distinction put by our saviour himself , between that faith in god which they had , and the peculiar faith in himself which he required , joh. . . ye believe in god , believe also in me . besides , where these two repentance and faith are elsewhere joyned together , as they are frequently , it is an especial sort of faith in god that is intended . see luke . , . acts . . chap. . . it is therefore faith in god as accomplishing the promise unto abraham in sending jesus christ , and granting pardon or remission of sins by him , that is intended . the whole is expressed by , repent and believe the gospel , mark . . that is the tidings of the accomplishment of the promise made to the fathers , for the deliverance of us from all our sins by jesus christ. this is that which was pressed on the hebrews by peter in his first sermon unto them ; acts . , . chap. . , . hence these two principles are expressed , by repentance towards god , and faith towards our lord jesus christ , acts . . as repentance is here described by the terminus a quo ; it is repentance from dead works ; so there it is described by its terminus ad quem ; it is repentance towards god , in our turning unto him . for those who live in their lusts and sins , do it not only against the command of god , but also they place them , as to their affections and expectation of satisfaction , in the stead of god. and this faith in god is there called by way of explication , faith towards our lord jesus christ ; that is , as he in whose giving and sending the truth of god was fulfilled , and by whom we believe in god , pet. . . this therefore is the faith in god here intended ; namely , that whereby we believe the accomplishment of his promise , in sending his son jesus christ to dye for us , and to save us from our sins . and this the lord christ testified unto in his own personal ministry . hence our apostle says , that he was the minister of the circumcision for the truth of god , to confirm the promises made unto the fathers , rom. . . and this he testified unto them , joh. . . i said therefore unto you , that you shall dye in your sins ; for if you believe not that i am be , you shall dye in your sins ; and that because they rejected the promise of god made unto the fathers concerning him , which was the only foundation of salvation . and this was the first thing that ordinarily our apostle preached in his dispensation of the gospel , cor. . . for i delivered unto you first of all , how that christ dyed for our sins according to the scriptures . he taught the thing it self , and the relation it had unto the promise of god recorded in the scripture . that this is the faith in god here intended , i prove by these reasons : ( ) because this indeed was that faith in particular which in the first preaching of the gospel unto these hebrews they were taught and instructed in . and therefore with respect unto it our apostle says , that he would not lay again the foundation . the first calling of the church among them was by the sermons of peter and the rest of the apostles ; acts . , , . now consult those sermons , and you shall find the principal thing insisted on in them , was the accomplishment of the promises made to abraham and david , which they exhorted them to believe . this therefore was that faith in god which was first taught them , and which our apostle hath respect unto . ( ) because it was the want of this faith which proved the ruine of that church . as in the wilderness , the unbelief which they perished for , respected the faithfulness of god in the accomplishment of his promise with respect to the land canaan ; so the unbelief which the body of the people now perished for , dying in their sins and for them , respected the accomplishment of the great promise of sending jesus christ , which things the apostle compares at large chap. . this then was that which he here minds the hebrews of , as the principal foundation of that profession of the gospel which they had taken on them . and we may observe , that faith in god , as to the accomplishing of the great promise in sending his son jesus christ to save us from our sins , is the great fundamental principle of our interest in and profession of the gospel . faith in god under this formal consideration , not only that he hath sent and given jesus christ his son , but that he did it in the accomplishment of his promise , is required of us . for whereas he hath chosen to glorifie all the properties of his nature in the person and mediation of christ , he doth not only declare his grace in giving him , but also his truth in sending him according unto his word . and this was that which holy persons of old did glorifie god in an especial manner upon the account of , luke . , . ver . , , , , , , , . and there is nothing in the gospel that god himself , our lord jesus christ , and the holy apostles do more insist upon than this , that god had fulfilled his promise in sending his son into the world . on this one thing depends all religion , the truth of the bible , and all our salvation . if it be not evident that god hath accomplished his promise , the whole bible may pass for a fable ; for it is all built on this supposition , that god gave and hath accomplished it ; the first being the foundation of the old testament , and the latter of the new. and there are sundry things that signalize our faith in god with respect hereunto . as . this promise of sending jesus christ was the first express ingagement that god ever made of his faithfulness and veracity unto any creatures . he is essentially faithful and true ; but he had not ingaged himself to act according unto those properties in his dealing with us in a way of love and grace , calling for trust and confidence in us , before he gave the promise concerning christ , gen. . . this therefore was the spring and measure of all other subsequent promises . they are all of them but new assurances thereof , and according as it fares with that , so it must do with all the rest . god gave out this promise as that whereon he would depend the honour and glory of his fidelity in all other promises that he should make . as we find him true or failing herein , so he expects our faith and trust in all his other promises should be . hence this was the first and immediate object of faith in man after the fall. the first thing proposed unto him , was to believe in god , with respect unto his faithfulness in the future accomplishment of this promise ; and faith concerning its actual accomplishment is the first thing required of us . besides this promise hung longest on the file before its accomplishment . there was not less than four thousand years between its giving and its performance . and many things happened during that season , whereby both its self , and faith on god thereon , were greatly signalized . for ( ) more and greater objections against the truth of it , more temptations against it were raised and managed , than against all other promises whatever . this long suspension of its fulfilling gave such advantages to sathan in his opposition unto it , that he prevailed against every expectation , but that of faith tried and more precious than gold. and the saints themselves had a great exercise in the disappointments which many of them fell into , as to the time of its accomplishment . it is not unlikely that most of them looked for it in their own days ; great therefore was the trials of all sorts about it . ( ) it was all that the true church of god had to live upon during that long season , the sole foundation of its faith , obedience and consolation . it is true , in progress of time god added other promises , precepts and institutions , for the direction and instruction of the church ; but they were all built on this one promise , and all resolved into it . this gave life and signification unto them , therewith were they to stand and fall . ( ) this was that the world broke off from god upon , and by rejecting it , fell into all confusion and misery . the promise being given unto adam was indefinitely given to mankind . and it was suited unto the reparation of their lost condition , yea their investiture into a better state . and this increased the wrath and malice of sathan . he saw that if they applied themselves to the faith hereof , his former success against them was utterly frustrated . wherefore he again attempts them to turn them off from the relief provided against the misery he had cast them into . and as to the generality of mankind he prevailed in his attempt . by a relinquishment of this promise , not believing of it , not retaining it in their minds , they fell into a second apostasie from god. and what disorder , darkness , confusion , yea what an hell of horror and misery they cast themselves into , is known . and this consideration greatly signalizes faith in god with respect to this promise . ( ) the whole church of the jews , rejecting the accomplishment of this promise , utterly perished thereon . this was the sin which that church died for , and that indeed which is the foundation of the ruine of all unbelievers who perish under the dispensation of the gospel . it will be said , it may be , that this promise being now actually accomplished , and that taken for granted , we have not the like concern in it , as they had who lived before the said accomplishment . but there is a mistake herein . no man believes aright that the son of god is come in the flesh , but he who believes that he came in the accomplishment of the promise of god , unto the glory of his truth and faithfulness . and it is from hence that we know aright both the occasion , original , cause , and end of his coming : which whoso considereth not , his pretended faith is in vain . . this is the greatest promise that god ever gave to the children of men , and therefore faith in him with respect hereunto , is both necessary unto us , and greatly tends unto his glory . indeed all the concernments of gods glory in the church , and our eternal welfare are wrapped up herein . but i must not enlarge hereon . only we must add , that the consideration of the accomplishment of this promise is a great incouragement and supportment unto faith with respect unto all other promises of god. never was any kept so long in abeyance , the state of the church and design of god requiring it . none ever had such opposition made to its accomplishment . never was any more likely to be defeated by the unbelief of men ; all faith in it being at length renounced by jews and gentiles , which if any thing , or had it been suspended on any condition , might have disappointed its event . and shall we think that god will leave any other of his promises unaccomplished ? that he will not in due time ingage his omnipotent power and infinite wisdom in the discharge of his truth and faithfulness ? hath he sent his son after four thousand years expectation , and will he not in due time destroy antichrist , call again the jews , set up the kingdom of christ gloriously in the world , and finally save the souls of all that sincerely believe ? this great instance of divine fidelity , leaves no room for the objections of unbelief as unto any other promises under the same assurance . thirdly , the third principle according to the order and sense of the words laid down before , is , the resurrection of the dead . and this was a fundamental principle of the judaical church , indeed of all religions properly so called in the world . the twelve articles of the creed of the present jews , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of the messiah ; that is , the time will come when god will send the messiah and restore all things by him . this under the old testament respected that faith in god which we before discoursed concerning . but the present jews notwithstanding this profession , have no interest herein . for not to believe the accomplishment of a promise when it is fulfilled , as also sufficiently revealed and testified unto to be fulfilled , is to reject all faith in god concerning that promise . but this they still retain an appearance and profession of . and their thirteenth article is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the revivisication or resurrection from the dead . and the faith hereof being explained and confirmed in the gospel , as also sealed by the great seal of the resurrection of christ , it was ever esteemed as a chief principle of christianity , and that whose admittance is indispensably necessary unto all religion whatever . and i shall first briefly shew how it is a fundamental principle of all religion , and then evidence its especial relation unto that taught by jesus christ , or declare how it is a fundamental principle of the gospel . and , as to the first , it is evident that without its acknowledgment , all religion whatever would be abolished . for if it be once supposed or granted that men were made only for a frail mortal life in this world , that they have no other continuance assigned to their being , but what is common to them with the beasts that perish ; there would be no more religion amongst them , than there is among the beasts themselves . for as they would never be able to solve the difficulties of present temporary dispensations of providence , which will not be reduced unto any such known visible rule of righteousness , abstracting from the compleatment of them hereafter , as of themselves to give a firm apprehension of a divine , holy , righteous power in the government of the universe ; so take away all consideration of future rewards and punishments , which are equally asserted in this and the ensuing principle ; and the lusts of men would quickly obliterate all those notions of a deity , as also of good and evil in their practice , which should preserve them from atheism and bestiality . neither do we ever see any man giving himself up to the unbelief of these things , but that immediately he casts off all considerations of any publick or private good , but what is centred in himself , and the satisfaction of his lusts. but it will be asked , whether the belief of the immortality of the soul be not sufficient to secure religion , without the addition of this article of the resurrection . this indeed some among the ancient heathens had faint apprehensions of , without any guess at the resurrection of the body . and some of them also who were most steady in that perswasion , had some thoughts also of such a restauration of all things as wherein the bodies of men should have their share . but as their thoughts of these things were fluctuating and uncertain , so was all their religion also , and so it must be on this principle . for there can be no reconciliation of the doctrine of future rewards and punishments to be righteously administred , unto a supposition of the separate everlasting subsistence of the soul only . that is , eternal judgment cannot be on satisfactory grounds believed , without an antecedent acknowledgment of the resurrection of the dead . for what justice is it , that the whole of blessedness or misery should fall on the soul only , where the body hath had a great share in the procurement of the one , or the other ? or that , whereas both concur unto the doing of good or evil , the soul only should be rewarded or punished ? especially considering what influence the body hath into all that is evil , how the satisfaction of the flesh is the great inducement unto sin on the one hand , and what it often undergoeth and suffereth for that which is good ? shall we think that god gave bodies to the holy martyrs , only to endure unexpressible tortures and miseries to death for the sake of christ , and then to perish for ever ? and this manifesteth the great degeneracy the jewish church was now fallen into ; for a great number of them were apostatized into the atheisme of denying the resurrection of the dead . and so confident were they in their infidelity , as that they would needs argue and dispute with our saviour about it , by whom they were confounded ; but after the manner of obstinate infidels , not converted , math. . , . &c. this was the principal heresie of the sadducees , which drew along with it those other foolish opinions , of denying angels and spirits , or the subsistence of the souls of men in a separate condition . acts . . for they concluded well enough , that the continuance of the souls of men would answer no design of providence or justice , if their bodies were not raised again . and whereas god had now given the most illustrious testimony unto this truth in the resurrection of christ himself , the sadducees became the most inveterate enemies unto him and opposers of him . for they not only acted against him , and those who professed to believe in him , from that infidelity which was common unto them with most of their country-men ; but also because their peculiar heresie was everted and condemned thereby . and it is usual with men of corrupt minds to prefer such peculiar errors above all other concerns of religion whatever , and to have their lusts inflamed by them into the utmost intemperance . they therefore were the first stirrers up and fiercest pursuers of the primitive persecutions , acts . , . the sadducees came upon the apostles , being grieved that they taught the people , and preached through jesus the resurrection from the dead . the overthrow of their private heresie was that which enraged them , chap. . , . then the high priest rose up , and all that were with him , which is the sect of the sadducees , and were filled with indignation , and laid their hands on the apostles and put them in the common prison . and an alike rage were the pharisees put into about their ceremonies , wherein they placed their especial interest and glory . and our apostle did wisely make an advantage of this difference about the resurrection between those two great sects , to divide them in their counsels and actings , who were before agreed on his destruction on the common account of his preaching jesus christ , acts . , , , . this principle therefore both upon the account of its importance in its self , as also of the opposition made unto it among the jews by the sadducees , the apostle took care to settle and establish in the first place , as those truths are in an especial manner to be confirmed , which are at any time peculiarly opposed . and they had reason thus to do ; for all they had to preach unto the world turned on this hinge , that christ was raised from the dead , whereon our resurrection doth unavoidably follow , so as that they confessed that without an eviction and acknowledgment hereof , all their preaching was in vain , and all their faith who believed therein was so also , cor. . , , . this therefore was always one of the first principles which our apostle insisted on in the preaching of the gospel ; a signal instance whereof we have in his discourse at his first coming unto athens . first he reproves their sins and idolatries , declaring that god by him called them to repentance from those dead works . then taught them faith in that god who so called them by jesus christ ; confirming the necessity of both by the doctrine of the resurrection from the dead , and future judgement , acts . , , , , . he seems therefore here directly and summarily to lay down those principles in the order which he constantly preached them in his first declaration of the gospel . and this was necessary to be spoken concerning the nature and necessity of this principle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the resurrection of the dead . it is usually expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the resurrection only , mark . . luke . , . joh. . . math. . , . for by this single expression , the whole was sufficiently known and apprehended . and so we commonly call it the resurrection without any addition . sometimes it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . the resurrection from the dead , that is , the state of the dead . our apostle hath a peculiar expression , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they received their dead from the resurrection ; that is , by virtue thereof , they being raised to life again . and sometimes it is distinguished with respect unto its consequents , in different persons , the good and the bad . the resurrection of the former is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , john . . the resurrection of life , that is , which is unto life eternal , the means of entrance into it . this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the resurrection of the just , luke . . and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the life of the dead , or the resurrection of the dead , was used to express the whole blessed estate which ensued thereon to believers . if by any means i might attain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the resurrection of the dead . this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a living again ; as it is said of the lord christ distinctly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . he rose and lived again , or he arose to life . with respect unto wicked men it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the resurrection of judgement , or unto judgement , joh. . . some shall be raised again to have judgement pronounced against them , to be sentenced unto punishment . reserve the unjust against the day of judgement to be punished , pet. . . and both these are put together , dan. . . and many of them that sleep in the dust of the earth shall awake , some to everlasting life , and some to shame and everlasting contempt . this truth being of so great importance , as that nothing in religion can subsist without it , the apostles very diligently confirmed it in the first churches . and for the same cause it was early assaulted by sathan , denied and opposed by many . and this was done two ways . ( ) by an open denial of any such thing , cor. . . how say some among you , that there is no resurrection of the dead . they wholly denied it as a thing improbable and impossible , as is evident from the whole ensuing disputation of the apostle on that subject . ( ) others there were , who not daring to oppose themselves directly unto a principle so generally received in the church , they would still allow the expression , but put an allegorical exposition upon it , whereby they plainly overthrew the thing intended . they said the resurrection was past already , tim. . . it is generally thought that these men hymeneus and philetus placed the resurrection in conversion , or reformation of life , as the marcionits did afterwards . what some imagine about the gnosticks is vain . and that the reviving of a new light in us , is the resurrection intended in the scripture , some begin to mutter among our selves . but , that as death is a separation or sejunction of the soul and the body , so that the resurrection is a re-union of them in and unto life , the scripture is too express for any one to deny , and not virtually to reject it wholly . and it may be observed , that our apostle in both these cases , doth not only condemn these errors as false , but declares positively that their admission overthrows the faith , and renders the preaching of the gospel vain and useless . now this resurrection of the dead , is the restauration by the power of god , of the same numerical body which died , in all the essential and integral parts of it , rendring it , in a re-union of or with the soul , immortal , or of an eternal duration in blessedness or misery . and , the doctrine of this resurrection is a fundamental principle of the gospel , the faith whereof is indispensibly necessary unto the obedience and consolation of all that profess it . i call it a principle of the gospel , not because it was absolutely first revealed therein . it was made known under the old testament , and was virtually included in the first promise . in the faith of it , the patriarchs lived and died , and it is testified unto in the psalms and prophets . with respect hereunto did the ancients confess that they were strangers and pilgrims in this world , seeking another city and country , wherein they should live with god for ever ; they desired and looked for an heavenly country , wherein their persons should dwell , heb. . . and this was with relation to gods covenant with them , wherein , as it follows , god was not ashamed to be called their god. that is , their god in covenant , which relation could never be broken ; and therefore our saviour proves the resurrection from thence , because if the dead rise not again , the covenant relation between god and his people must cease , math. . , . hence also did they take especial care about their dead bodies , and their burial , not meerly out of respect unto natural order and decency , but to express their faith of the resurrection . so our apostle says , that by faith joseph gave commandment concerning his bones , chap. . . and their disposal into a burying place is rehearsed by stephen as one fruit of their faith , acts . , . job gives testimony unto his faith herein , chap. . , . so doth david also , psal. . . and in sundry other places . and isaiah is express to the same purpose , chap. . . thy dead shall live , together with my dead body shall they arise : awake and sing , ye that dwell in dust : for thy dew is as the dew of herbs , and the earth shall cast out the dead . this god proposeth for the comfort of the prophet , and all those who were either persecuted or slain in those days for righteousness sake . their resurrection is both directly and emphatically expressed . and whereas some would wrest the words to signifie no more but the deliverance and exaltation of those who were in great distress , yet they must acknowledge that it is expressed in allusion to the resurrection of the dead , which is therefore asserted in the words , and was believed in the church . the same also is taught in ezekiels vision of the vivification of dry bones , chap. . which although it declared the restauration of israel from their distressed condition , yet it did so with allusion to the resurrection at the last day , without a supposition of the faith whereof , the vision had not been instructive . and many other testimonies to the same purpose might be insisted on . i do not therefore reckon this a principle of the doctrine of the gospel , absolutely and exclusively unto the revelations of the old testament , but on three other reasons . . because it is most clearly , evidently and fully taught and declared therein . it was as sundry other important truths , made known under the old testament , sparingly and obscurely . but life and immortality with this great means of them both , were brought to light by the gospel , tim. . . all things concerning them being made plain , clear and evident . . because of that solemn confirmation and pledge of it which was given in the resurrection of christ from the dead . this was wanting under the old testament , and therefore the faith of men might oft-times be greatly shaken about it . for whereas death seized on all men , and that penally in the execution of the sentence of the law , whence they were for fear of it , obnoxious to bondage all their days , heb. . , . they had not received any pledge or instance of a recovery from its power , or the taking off that sentence and penalty . but christ dying for us , and that directly under the sentence and curse of the law , yet conquering both death and law , being raised again , the pains or bonds of death being loosed , hath given a full confirmation and absolute assurance of our resurrection . and thus it is said , that he brought life and immortality to light by abolishing of death , tim. . . that is , the power of it , that it should not hold us for ever under its dominion , cor. . , , , . . because it hath a peculiar influence into our obedience under the gospel . under the old testament the church had sundry motives unto obedience taken from temporal things , namely , prosperity and peace in the land of canaan , with deliverance out of troubles and distresses . promises hereof made unto them the scripture abounds withal , and thereon presseth them unto obedience , and diligence in the worship of god. but we are now left unto promises of invisible and eternal things , which cannot be fully enjoyed but by virtue of the resurrection from the dead . and therefore these promises are made unspeakably more clear and evident , as also the things promised unto us , than they were unto them , and so our motives and incouragements unto obedience , are unspeakably advanced above theirs . this may well therefore be esteemed as an especial principle of the doctrine of the gospel . and . it is an animating principle of gospel obedience , because we are assured thereby that nothing we do therein shall be lost . in general the apostle proposeth this as our great encouragement , that god is not unrighteous to forget our work and labour of love , ver . . and shews us the especial way whereby it shall be remembred . nothing is more fatal unto any endeavours , than an apprehension that men do in them spend their strength in vain , and their labour for nought . this makes the hands of men weak , their knees feeble , and their hearts fearful . nor can any thing deliver us from a slothful despondency , but an assurance that the fruit of our endeavours shall be called over again . and this is given us alone by the faith of the resurrection of the dead , when they shall awake again , and sing , who dwell in the dust ; and then shall the righteous be had in everlasting remembrance . let no man fear the loss of his work , unless it be such as the fire will consume , when it will be to his advantage to suffer that loss , and to have it so consumed . not a good thought , word or work , but shall have a new life given unto it , and have as it were a share in the resurrection . . we are assured hereby that such things shall not only be remembred , but also rewarded . it is unto the righteous , as we have observed , not only a resurrection from the dead , but a resurrection unto life , that is eternal , as their reward . and this is that which either doth or ought to give life and diligence unto our obedience . so moses in what he did and suffered for christ , had respect unto the recompence of reward , heb. . . god hath put this declaration hereof into the foundation of all our obedience in the covenant . i am thy exceeding great reward , gen. . . and at the close of it , the lord jesus doth not think it enough to declare that he will come himself , but also that his reward is with him , rev. . . some have foolishly supposed that this reward from god must needs infer merit in our selves , whereas eternal life is the gift of god through jesus christ , and not the wages of our works , as sin is of death , rom. . . it is such reward as is absolutely a free gift , a gift of grace ; and if it be by grace , then it is no more of works , otherwise grace is no more grace , and if it be of works , then it is no more grace , otherwise work is no more work , rom. . . the same thing cannot be of works and grace also , of our own merit , and of the free gift of god. and others , it is to be feared , under a mistaken pretence of grace , do keep off themselves from a due respect unto this gracious reward , which the lord christ hath appointed as the blessed issue and end of our obedience . but hereby they deprive themselves of one great motive and encouragement thereunto , especially of an endeavour that their obedience may be such , and the fruits of it so abound , that the lord christ may be signally glorified in giving out a gracious reward unto them at the last day . for whereas he hath designed in his own grace and bounty to give us such a glorious reward , and intendeth by the operation of his spirit to make us fit to receive it , or meet for the inheritance of saints in light , col. . . our principal respect unto this reward , is , that we may receive it with an advantage of glory and honour unto our lord jesus . and the consideration hereof , which is conveyed unto us through the faith of the resurrection , is a chief animating principle of our obedience . . it hath the same respect unto our consolation , for if in this life only we have hope in christ , then are we of all men most miserable , cor. . . that is , if we regard only outward things in this world , reproaches , scornings , revilings , troubles , persecutions , have been the lot of most of them who so hoped in christ. but is this all which we shall have from him or by him ? probably as to outward things it will prove so to most of us in this world , if it come not to greater extremities : then are we of all men most miserable ; but stay awhile . these things will be all called over again , at the resurrection , ( and that is time enough ) and all things be put into another posture . see thes. . , , , , . we have therefore no reason to despond for what may befall us in this life , nor at what distress this flesh we carry about us may be put unto . we are it may be sometimes ready to faint , or to think much of the pains we put our selves unto in religious duties , especially when our bodies being weak and crazie , would willingly be spared , or of what we may endure and undergo ; but the day is coming that will recompence and make up all . this very flesh which we now thus employ under its weaknesses , in a constant course of the most difficult duties , shall be raised out of the dust , purified from all its infirmities , freed from all its weaknesses , made incorruptible and immortal , to enjoy rest and glory unto eternity . and we may comfort our selves with these words , thes. . . fourthly , the fourth principle mentioned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is the immediate consequent of the resurrection of the dead . men shall not be raised again to live another life in this world , and as it were therein to make a new adventure , but it is to give an account of what is past , and to receive what they have done in the body whether it be good or evil . and because there are no outward visible transactions between god and the souls of men after their departure out of this world , nor any alteration to be made as to their eternal state and condition , this judgement is spoken of as that which immediately succeeds death its self , heb. . . it is appointed to all men once to dye , and after this the judgement . this judgement is sure , and there is nothing between death and it , that it takes notice of . but as to some there may be a very long space of time between the one and the other ; neither shall judgement be administred until after the resurrection from the dead , and by means thereof : and when all the race of mankind appointed thereunto have lived and died according to their allotted seasons , then shall judgement ensue on them all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly used for a condemnatory sentence . therefore some think that it is only the judgement of wicked and ungodly men that is intended . and indeed the day of judgement is most frequently spoken of in the scripture with respect thereunto . see thes. . , , , . jude , . pet. . . and this is partly because the remembrance of it is suited to put an awe upon the fierceness , pride and rage of the spirits of men , rushing into sin as the horse into the battel ; and partly that it might be a relief unto the godly under all , either their persecutions from their cruelty , or temptations from their prosperity . but in reality the judgement is general , and all men both good and bad must stand in their lot therein . we shall all stand before the judgement-seat of christ ; as it is written , as i live saith the lord every knee shall bow to me , rom. . , . and this is that which is here intended . as the resurrection of the dead that precedes belongs to all , so doth the judgement that follows . and this our apostle expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word of the same original and signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judgement is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the eleventh fundamental article of the jewish present creed . two of the targums as a supplement of that speech which they suppose defective , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gen. . . and cain said to his brother abel , add a disputation between the brothers about eternal judgement , with rewards and punishments , which they suppose cain to have denied and abel to have asserted . and as there is no doubt but that it was one principal article of the faith of the church before the flood , so it is probable that it was much opposed and derided by that corrupt , violent , and wicked generation which afterwards perished in their sins . hence enochs prophecy and preaching among them was to confirm the faith of the church therein , jude , . and probably the hard speeches which are specified as those which god would severely revenge , were their contemptuous mockings and despisings of gods coming to judgement , as peter plainly intimates , pet. . , , . this seems to be the great controversie which the church before the flood had with that ungodly generation , namely , whether there were a future judgement or no ; in the contempt whereof the world fell into all profligacy of abominable wickednesses . and as god gave testimony to the truth in the prophecy of enoch , so he visibly determined the whole matter on the side of the church in the flood , which was an open pledge of eternal judgement . and hence those words , the lord cometh , became the appeal of the church in all ages , cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects not the duration of this judgement , but it s ●●d and effect . for it shall not be of a perpetual duration and continuance , which to fancy , is both absurd in nature , and inconsistent with the proper end of it , which is , to deliver men over into their everlasting lot and portion . and it is both curious , needless and unwarrantable to enquire of what continuance it shall be , seeing god hath given no revelation thereof . neither is the mind of man capable of making any tolerable conjecture concerning the process of the infinite wisdom of christ in this matter . neither do we know , as to time or continuance what will be necessary therein , to the conviction and confusion of impenitent sinners , or as to the demonstration of his own righteousness and glory . it may be esteemed an easie , but will be found our safest wisdom to silence even our thoughts and enquiries in all things of this nature , where we cannot trace the express foot-steps of divine revelation . and this judgement is called eternal ; ( ) in opposition to the temporal judgements which are , or have been passed on men in this world , which will be all then called over again and revised . especially it is so with respect unto a threefold judgement . first , that which passed upon the lord christ himself , when he was condemned as a malefactor and blasphemer . he never suffered that sentence to take place quietly in the world , but from the first he sent his spirit to argue , reason , and plead his cause in the world , joh. . , , . this he ever did and ever will maintain by his church . yet is there no absolute determination of the case . but when this day shall come , then shall he condemn every tongue that was against him in judgement , and all his adversaries shall be confounded . ly , all those condemnatory sentences whether unto death or other punishments , which almost in all ages have been given against his disciples or true believers . with the thoughts and prospect hereof , did they always relieve themselves under false judgements and cruel executions . for they have had trials of cruel mockings and scourgings , yea moreover of bond and imprisonment ; they have been stoued and sawn in sunder , tempted and slain with the sword , have wandred about in sheep-skins and goat-skins , being destitate , afflicted , tormented , not accepting deliverance , ( upon the worlds terms ) that they might obtain a better resurrection ; as heb. . , , . in all these things they possessed their souls in patience , following the example of their master , committing themselves unto him that judgeth righteously , pet. . . ly , the false sentences which under their provocations professors have passed on one another , see cor. . , , . ( ) because it is judicium inevitabile , an unavoidable sentence which all men must stand or fall by . for it is appointed unto all men once to dye , and after that is the judgement . this judgement is no more avoidable unto any than death it self , from which the experience of some thousands of years leaves unto men no hope of escape . ( ) because in it and by it an unchangeable determination of all mens estate and condition is made for eternity . the judgement which disposeth of men unalterably into their eternal estate , whether of blessedness or of misery . two things must be yet farther spoken unto , to clear this great principle of our faith. first the general nature of this eternal judgement , and then the evidences we have of its truth and certainty . . the general concerns of this eternal judgement are all of them plainly expressed in the scripture , which declare the nature of it . ( ) as to its time , there is a determined and unalterable day fixed for it ; god hath appointed a day wherein he will judge the world in righteousness , acts . . and this time is commonly called the day of judgement , matth. . . chap. . , . chap. . . mark . . pet. . . joh. . . and this day being fixed in the foreknowledge and determinate counsel of god , can no more be either hastened or deferred , than god himself can be changed . until this appointed time comes , whatever falls out , he will satisfie his wisdom and glory in his ordinary government of the world , enterwoven with some occasional extraordinary judgements , and therein he calls all his own people to be satisfied . for this precise time , the knowledge of it is among the principal secrets of his soveraignty , which he hath for reasons suited to his infinite wisdom , laid up in his own eternal bosom . hence is that of our saviour , of that day and hour knoweth no man , no not the angels that are in heaven , neither the son , ( that is in and by the humane nature ) but the father , mark . . which is the highest expression of an unrevealable divine secret . god hath not only not revealed it , but he hath decreed not to reveal it . all enquiries about it are not only sinfully curious , but foolish and impious . then it is certain , when all things foretold in the scripture are accomplished , when the obedience of all the elect is compleated , and the measure allotted unto the wickedness of the world in the patience of god is filled up , then and not before , the end shall be . in the mean time when we see a man old , weak , diseased , nature being decayed and infirmities abounding , we may judge that his death is not far off , though we know not when he will die ; so seeing the world come to that state and condition , so weakened and decayed as unto its principal end , that it is scarce any longer able to bear the weight of its own wickedness , nor supply the sinful lusts of its inhabitants ; seeing all sorts of sins , new and old , heard and unheard of perpetrated every where in the light of the sun , and countenanced with atheistical security ; as also considering that the gospel seems to have finished its work where it is preached , with all sorts of signs of the like nature , we may safely conclude that the end of all things is approaching . . there is the judge , which is jesus christ. originally and absolutely this is the judgement of god , of him who made the world . and therefore is it often said that god shall judge the world , deut. . , . ecclesiast . . . god the judge of all , heb. . . but the actual administration of it is committed unto jesus christ alone to be exercised visibly in his humane nature , rom. . . dan. . . matth. . . chap. . . joh. . . . acts . . cor. . . thes. . . thes. . . and many other places . and herein , in the same individual person , he shall act the properties of both his natures . for as he shall visibly and gloriously appear in his humane nature exalted in the supream place of judicature , and invested with soveraign power and authority over all flesh , dan. . . matth. . . thes. . . rom. . . so he shall act the power and omniscience of his deity in upholding the whole state of the creation in judgement , and in the discovery of the hearts , and comprehension of the words , thoughts , and actions of all the children of men from the beginning of the world unto the end thereof . and herein as all the holy angels shall accompany him , and attend upon him , as ministers , assistants , and witnesses unto his righteous judgements , mark . . luke . . jude . dan. . . so also in the judgement of fallen angels and the reprobate world , the saints , acquitted , justified , glorified in the first place , shall concur with him in this judgement , by applauding his righteousness and holiness with their unanimous suffrage , isa. . . matth. . . cor. . , . for . as to the outward manner of this judgement it shall be with solemnity and great glory , thes. . , , , . jude , . dan. . . rev. . , . and this shall be partly for the demonstration of the glory and honour of jesus christ , who hath been so despised , reproached , persecuted in the world , and partly to fill the hearts of sinners with dread and terror , as rev. . , , where this judgement is represented . and the order of this judgement will be , that all the elect shall first be acquitted and pronounced blessed . for they join in with the lord christ in the judgement of the world , which they could not do , if themselves were not first freed and exalted . ( ) the devil and his angels , and that on three general heads : . of their original apostasie . . of the death of christ. . of persecution . ( ) the world of wicked men ; probably . hypocrites in the church . . all others without . for . the persons to be judged are ( ) fallen angels , cor. . . pet. . . jude . matth. . . ( ) all men universally without exception , isa. . . rom. . , . matth. . . in especial ( ) all the godly , all such as have believed and obeyed the gospel shall be judged , luke . . rom. . . tim. . . whether all their sins shall be then called over and made known unto others , seeing they are known to him who is more in himself and unto us than all the world besides , i question . ( ) all the ungodly and impenitent sinners , deut. . . pet. . . jude . . the rule whereby all men shall be judged is the law of their obedience made known unto them . as ( ) the gentiles before the coming of christ shall be judged by the law of nature , which all of them openly transgressed , rom. . , , . ( ) the jews of the same time by the law , and the light into redemption from sin , superadded thereunto ; that is , by the rule , doctrine , precepts , and promises of the law and prophets . ( ) the gospel unto all men unto whom it hath been offered or preached , rom. . . the rule of judgement at the last day , neither is nor shall be any other , but what is preached every day in the dispensation of the gospel . no man shall be able to complain of a surprizal , or pretend ignorance of the law whereby he was to be judged . the sentence of it is proposed unto them continually . in the word of the gospel is the eternal condition of all the sons of men positively determined and declared . and all these things are at large insisted on by others . secondly , the evidence which god hath given concerning this future judgement , whereon the certainty of it as to us doth depend , may also be considered . and . god hath planted a presumption and sense of it on the minds and hearts of men by nature , from whence it is absolutely and eternally inseparable . conscience is nothing but that judgement which men do make and which they cannot but make of their moral actions with reference unto the supream future judgement of god. hence the apostle treating of this future judgement , rom. . . . diverts to shew what evidence all mankind had in the mean time that such a judgement there should be , ver . , . and this he declares to consist in their own unavoidable thoughts concerning their own actions good or evil . this in the mean while accused them , and forced them to own a judgement to come . yea this is the proper language of conscience unto sinners on all occasions . and so effectual was this evidence in the minds of the heathen , that they generally consented into a perswasion , that by one or other , some where or other , a future judgement would be exercised with respect unto things done in this world . fabulous inventions and traditions they mixed in abundance with this conviction , as rom. . . but yet they made up the principal notions whereby a reverence unto a divine being was preserved in their minds . and those who were wise and sober among them thought it sufficient to brand a person as impious and wicked , to deny an unseen judgement of mens actions out of this world , wherewith cato reproached caesar in the business of catilin . this sense being that which keeps mankind within some tolerable bounds in sin , the psalmist prays that it may be increased in them , psal. . . see gen. . . . the working of reason on the consideration of the state of all things in this world , complies with the innate principles and dictates of conscience in this testimony . we suppose those concerning whom we treat do own the being of god , and his providence in the government of the world . others deserve not the least of our consideration . now those who are under the power of that acknowledgement and perswasion , must and do believe that god is infinitely just and righteous , infinitely wise and holy , and that he cannot otherwise be . but yet when they come to consider how these divine properties are exerted in the providential government of the world , which all ages , persons and places must of necessity be subject unto , and disposed by , they are at a loss . the final impunity of flagitious sinners in this world , the unrelieved oppressions , afflictions , and miseries of the best , the prosperity of wicked devilish designs , the defeating and overthrow of holy , just , righteous undertakings and endeavours , promiscuous accidents to all sorts of persons , however differenced by piety and impiety , the prosperous course of men proud and blasphemous , who oppose god in principles and conversation no more than they are able , the secret undiscovered murthers of martyrs and innocents in inquisitions and dungeons , the extream confusion that seems to be in all things here below , with other things of the like kind innumerable , are ready to gravel and perplex the minds of men in this matter . they have greatly exercised the thoughts even of the saints of god , and tried their faith , as is evident , psal. . ver . . to . jer. . , . habb . . , , . job . , , , . &c. and the consideration hereof turned some of the wisest heathens into atheisme or outragious blasphemies at their dying hours . but in this state even reason rightly exerted will lead men to conclude , that upon the supposition of a divine being and providence , it must needs be , that all these things shall be called over again , and then receive a final decision and determination , whereof in this world they are not capable . and among the heathens there were proverbial speeches which they uttered on occasion of great distresses which signified no less . as , est profecto deus qui haec videt . for ( ) upon a due examination it will quickly appear , that the moral actions of men with respect unto god , in the way of sin and obedience , are such as that it is utterly impossible that judgement should be finally exercised towards them , in things visible and temporal , or that in this world they should receive a just recompence of reward . for whereas they have an aspect unto mens utmost end which is eternal , they cannot be justly or rightly stated but under punishments or rewards eternal , rom. . . thes. . . seeing therefore no full judgement can possibly pass upon the sins of men in this world , because all that can befall them is infinitely short of their demerit , even reason it self cannot but be satisfied , that god in his infinite wisdom and soveraignty should put off the whole judgement unto that day , wherein all penalties shall be equalled to their crimes , and rewards unto obedience . so when our apostle reasoned before felix about righteousness and temperance , knowing how unavailable his arguments would be without it , against the countrey sins and evils , from the impunity and prosperity of such sinners in the world , to make them effectual he adds the consideration of the judgement to come , acts . . here reason may relieve it self in the midst of all cross occurrences of providence , and such as are not only contrary to our desires , but directly opposite unto our judgements , as to what is suitable to infinite justice and wisdom . the final determination of things is not made here nor is it possible it should so be , on the ground before assigned . ( ) should god take men off from a respect unto future eternal judgement , and constantly dispense rewards and punishments in this world , according unto what the wisest of men can apprehend just and equal , ( which if any thing , must satisfie without a regard to eternal judgement ) as it would be most unequal and unrighteous , so it might be an occasion of greater wickedness than the world is yet pestered withall . unrighteous and unequal it must be unavoidably , because the judgement supposed must pass according unto what men are able to discern and judge upon , that is , outward actions only . now this were unrighteous in god , who sees and knows the heart , and knows that actions have their good and evil , if not solely yet principally from their respect thereunto . the lord is a god of knowledge and by him actions are weighed , said hannah , when eli judged her drunk , but god saw that she prayed , sam. . . there is nothing more evident than that it is inconsistent with , and destructive of all divine perfections , that god should pass a decretory sentence on the actions of men , according to what appears unto us to be just and equal . this therefore god declines , namely , to judge according to a rule that we can comprehend , isa. . . rom. . . but ( ) suppose that god should in this world distribute rewards and punishments constantly according to what he sees in the hearts and inward dispositions of the minds of men , it is no less evident that it would fill all men with unspeakable confusions , and prevail with them to judge that indeed there is no certain rule of judgement , no unmoveable bounds and limits of good and evil ; seeing it would be absolutely impossible that by them the judgements of god should be reduced unto any such rules or bounds ; the reasons of them being altogether unknown . this the scripture plainly owns , psal. . . psal. . . wherefore ( ) should god visibly and constantly have dispensed rewards and punishments in this world , according to the rule of mens knowledge , comprehension and judgement , which alone hath an appearance of being satisfactory , it would have been a principle or at least the occasion of a worse kind of atheisme , than any yet the earth hath been pestered withall . for it could not have been , but that the most would have made the judgement of men the only rule of all that they did , which god must be obliged to comply withall , or be unrighteous ; which is absolutely to dethrone him , and leave him only to be the executioner of the wills and reasons of men . but from all these and the like perplexities , reason it self may quietly take sanctuary in submission unto soveraign wisdom as to present dispensations , in a satisfaction that it is not only suitable unto , but necessary on the account of divine justice , that there should be a future eternal judgement , to pass according to truth upon all the ways and actions of men . and hereby doth god keep up in the hearts of men a testimony unto this great principle of our profession . therefore when our apostle reasoned before felix concerning such duties and sins , as were discoverable by the light of nature , namely , righteousness and temperance , with respect to both which he was openly and flagitiously guilty , he adds this principle concerning judgement to come , the truth whereof the conscience and reason of the wretch himself could not but comply withall , acts . . . god hath given testimony hereunto in all the extraordinary judgements which he hath executed since the foundation of the world . it is not for nothing that he doth sometimes , that he doth so frequently go out of or besides the common beaten tracts and paths of providence . he doth it to intimate unto the world , that things are not always to pass at their present rate , but are one day to be called to another account . in great judgements the wrath of god is revealed from heaven against the ungodliness of men , rom. . . and an intimation is given of what he will farther do hereafter . for as he leaves not himself without witness in respect of his goodness and patience , in that he doth good and giveth rain from heaven and fruitful seasons filling mens hearts with food and gladness , acts . . so he gives testimony to his righteousness and holiness , in the judgements that he executes , psal. . . for whereas goodness and mercy are the works wherein god is as it were delighted , he gives testimony unto them together with his patience and long-suffering in the ordinary course of his dispensations . but judgement in severity he calls his strange work , that which he proceeds not unto , but on great provocations , isa. . . he satisfieth his holy wisdom with some extraordinary necessary instances of it . and thus he hath himself singled out some particular instances , which he gave on purpose that they might be as pledges of the future judgement , and hath given us a rule in them , how we are to judge of all his extraordinary acts of the same kind . such was the flood whereby the world was destroyed in the days of noah , which peter affirms expresly was a type to shadow out the severity of god in the last final judgement , pet. . . chap. . , , . of the like nature was his turning the cities of sodom and gomorrha into ashes , condemning them with an overthrow , making them an example unto those that after should live ungodly , pet. . . he made them a terrifying example , that others should hear and fear and do no more so presumptuously . but now whereas god hath not in the space of four thousand years , brought any such judgement on any other places or persons , if this example had respect only unto this world , it must needs have lost all its force and efficacy upon the minds of sinners . wherefore it did nearly respect the judgement to come , god giving therein an instance what obstinate and profligate sinners are to look for at that great day . wherefore jude says expresly , they are set forth for an example suffering the vengeance of eternal fire , ver . . and this is the language of all gods extraordinary judgements either on persons or places in the world . let mens sins be what they will , god can endure in his long-suffering the sins of one as well as another , among the vessels of wrath that are fitted for destruction , and so he doth ordinarily , or for the most part . but yet he will sometimes reach out his hand from heaven in an extraordinary instance of vengeance , on purpose that men may know that things shall not for ever be passed over in such a promiscuous manner , but that he hath appointed another day wherein he will judge the world in righteousness . and for this reason such signal judgements as are evidences of the future eternal judgement of god , are in the scripture expressed in words that seem to declare that judgement it self , rather than the types of it , isa. . . rev. . , . dan. . , . math. . , . but . god hath not absolutely intrusted the evidence and preservation of this important truth which is the foundation of all religion , unto the remainders of innate light in the minds and consciences of men , which may be variously obscured , until it be almost utterly extinguished ; nor yet unto the exercise of reason on the consideration of the present administration of providence in this world , which is oft-times corrupted , depraved , and rendred useless ; nor yet unto the influence which extraordinary judgements may have upon the minds of men , which some fortifie themselves against by their obstinacy in sin and security : but he hath abundantly testified unto it by express revelation from the beginning of the world , now recorded in his word , by which all men must be tried whether they will or no. it may not be doubted but that adam was acquainted with this truth immediately from god himself . he was so indeed in the commination given against sin at first , especially as it was explained in the curse after he had actually sinned . and this was that which was taught him in the threatning , and which his eyes were open to see clearly after his fall , where he immediately became afraid of god as his judge , gen. . . nor can it be doubted but that he communicated the knowledge of it unto his posterity . but whereas they quickly in that profligacy in all wickedness which they gave themselves unto , had together with all other sacred truths , lost the remembrance of it , or at least practically despised and scoffed at the instruction which they had received therein , god knowing the necessity of it , either to restrain them in their flagitious courses , or to give them a warning that might leave them without excuse , makes a new express revelation of it unto enoch , and by him to mankind , jude , . for enoch the seventh from adam prophesied of these , saying , behold the lord cometh with ten thousand of his saints , to execute judgement upon all , and to convince all that are ungodly among them , of all their ungodly deeds which they have ungodlily committed , and of all their hard speeches , which ungodly sinners have spoken against him . and this is the second new revelation that is recorded before the flood . there were two revelations that were the foundation of the church , the one concerning future judgement in the threatning , the other concerning the recovery and restauration of mankind in the promise . both seem to have been equally neglected by that cursed generation . but god solemnly revived them both , the first by enoch , the latter by noah , who was the preacher of righteousness , pet. . . in whom the spirit of christ preached unto them who are now in prison , pet. . , . and this old prophecy was revived by the holy ghost , partly that we might know , that god from the beginning of the world gave publick testimony unto and warning of his future eternal judgement , and partly to acquai●t us , that in the latter days men would break out into an excess , and outrage in sin and wickedness , like that of those before the flood , wherein it would be necessary that day should be restrained , or terrified or warned , by preaching unto them this truth of the judgement to come . after this the testimonies given unto it in the scriptures both of the old and new testaments do so abound and are so obvious to all , that it is no way needful particularly to produce them . this principle being thus cleared and confirmed , it may not be amiss to shew what practical improvement it doth require . and it is manifest that there is no duty in religion that is not , or ought not to be influenced by the consideration of it . i shall only name some of them whereunto it is in an especial manner applied by the holy ghost himself . first , ministers of the gospel ought to dwell greatly on the consideration of it , as it is represented in its terror and glory , that they may be excited and stirred up to deal effectually with the souls of men , that they fall not under the vengeance of that day . so our apostle affirms that it was with himself ; for having asserted the truth and certainty hereof , in those words , for we must all appear before the judgement-seat of christ , that every one may receive the things done in his body according to that he hath done , he adds thereunto , knowing therefore the terror of the lord , we perswade men , cor. . , . duely considering what will be the state of things with all men in that day , how dreadful the lord christ will be therein unto impenitent sinners , and what a fearful thing it is to fall into the hands of the living god , i use all diligence to prevail with men to get such an interest in the peace and reconciliation tendred in the gospel , that they may be accounted worthy to stand in that day . see col. . . and without a continual due apprehension hereof , it cannot be but that men will grow cold , and dead , and formal in their ministry . if the judgement-seat of jesus christ be not continually in our eye , whatever other motives we may have unto diligence in our work , we shall have little regard to the souls of men whether they live or die in their sins or no ; without which , whatever we do is of no acceptance with god. . the consideration of it is peculiarly applied by the holy ghost against security in worldly enjoyments , and those evils wherewith it is usually accompanied . so it is made use of by our blessed saviour , luke . , , . and so by our apostle , thes. . , , , . and this also is expressed in the type of it , or the flood in the days of noah , nothing in it was more terrible unto men than that they were surprised in the midst of their enjoyments and employments , matth. . , . . it is in like manner frequently applied unto the consolation of believers , under the troubles , difficulties , and persecutions , which in this life they undergo , thes. . , , , , . even the terror and the glory of it , with the vengeance which shall be executed in it , are proposed as the matter of highest consolation unto believers , as indeed they are , on many accounts not here to be insisted on . see isa. . , . luke . . rev. . . tim. . . rev. . . and therefore are we required to look for , long for , and what lies in us hasten to this day of the lord , when on all accounts our joy shall be full . . it is in like manner every where applied to the terror of ungodly and impenitent sinners , thes. . , . thes. . , , . jude , . and in many other places not to be numbred . and unto these ends in an especial manner is the consideration of it to be by us improved . these therefore ( that we may return to the text ) are those fundamental principles of christian religion which the apostle calls the doctrine of baptismes and the laying on of hands . this was a summary of that doctrine wherein they were to be instructed who were to be baptized , and to have imposition of hands thereon . but there occurs no small difficulty from the use of the word baptismes in the plural number . for it is not any where else in the scripture so used , when the baptism of the gospel is intended , and the jewish washings are often so expressed . the syriack interpreter which is our most ancient translation , renders it in the singular number , baptism . but because there is a full agreement in all original copies , and the ancient expositions also concur therein , none have yet adventured to leave the original , and follow that translation ; but all generally who have commented on the place , have considered how the word may be understood and explained . and herein they have fallen into such various conjectures , as i shall not spend time in the consideration and refutation of , but content my self with the naming of them , that the reader may use his own judgement about them . some therefore suppose that mention is made of baptisms because of the baptism of john and christ , which as they judge were not only distinct but different . but the jews were indifferently baptized by the one or the other ; and it was but one ordinance unto them . some because of the many baptisms or washings among the jews , into the room of all which the mystery of our baptism doth succeed . but this of all other conjectures is the least probable ; and if any respect could be had thereunto , it would have been necessary to have mentioned baptism in the singular number . some think respect is had unto the several sorts of gospel baptism , which are usually referred unto three heads , fluminis , flaminis , sanguinis , of the water by external washing , of the spirit by internal purifying , of afflictions unto blood by both . and thus the apostle should not only intend the baptism of water , but also the whole spiritual cleansing of the soul and conscience , which was required of men at their initiation into christian religion , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pet. . . with a purpose to seal their confession with their blood if called thereunto , and therein being baptized with the baptism wherewith the lord christ in his suffering was baptized , matth. . . and this hath in it much of probability , and which next unto what i have fixed on , i should embrace . some suppose , regard may be had unto the stated times of baptism , which were fixed and observed in the primitive church , when they baptized persons publickly , but twice or thrice in the year . but it is certain that this custom was not then introduced . some be take themselves unto an enalogie of number , which indeed is not unusual , but there is nothing here in the tet to give countenance unto a supposition of it . wherefore the most general interpretation of the words , and meaning of the apostle is , that although baptism be but one and the same , never to be repeated or reiterated on the same subject , nor is there any other baptism or washing of the same kind ; yet because the subjects of it , or those who were baptized were many , every one of them being made partakers of the same baptism in special , that of them all is called baptisms , or the baptism of the many . all persons who began to attend unto the gospel were diligently instructed in the fore-mentioned principles with others of an alike nature , ( for they are mentioned only as instances ) before they were admitted unto a participation of this ordinance with imposition of hands that ensued thereon ; these therefore are called the doctrine of baptisms or the catechetical fundamental truths , wherein those to be baptized were instructed , as being the things whereof they were to make a solemn profession . but if we shall follow the other interpretation , and suppose that this doctrine of baptisms is an epression of a distinct principle by it self , then cannot the word by any means be restrained unto the baptism by water only . for although this be an important head of christian doctrine , namely , the declaration , use and end of our sacramental initiation into christ and the profession of the gospel , yet no reason can be given why that should be called baptisms , seeing it hath respect only to the thing it self , and not to the persons who are made partakers of it . admit therefore of this sense , that it is the doctrine concerning baptisms which is intended ; and then the whole of what is taught or the substnace of it concerning the sanctification and purification of the souls of men in their insition into , and union with christ , outwardly epressed in the sign of baptism , and wrought inwardly by the spirit and grace of god , through the efficacy of the doctrine of the gospel , in opposition to all the legal and carnal washings among the jews , is intended hereby . so the lord christ loved the church and gave himself for it , that he might sanctifie and cleanse it with the washing of water by the word , ephes. . . and indeed the doctrine hereof is among the rudiments of christian religion . but i yet adhere to the former eposition , and that also because unto baptisms , imposition of hands , whose nature we must netly enquire into , is added . some suppose that by this imposition of hands that rite in the church which was afterward called confirmation , is intended . for whereas there were two sorts of persons that were baptized , namely , those that were adult at their first hearing of the gospel , and the infant children of believers who were admitted to be members of the church ; the first sort were instructed in the principles mentioned before they were admitted unto baptism , by the profession whereof they laid the foundation of their own personal right thereunto . but the other being received as a part and branches of a family whereupon the blessing of abraham was come , and to whom the promise of the covenant was extended , being thereon baptized in their infancy , were to be instructed in them , as they grew up unto years of understanding . afterwards when they were established in the knowledge of these necessary truths , and had resolved on personal obedience unto the gospel , they were offered unto the fellowship of the faithful . and hereon giving the same account of their faith and repentance which others had done before they were baptized , they were admitted into the communion of the church , the elders thereof laying their hands on them in token of their acceptation , and praying for their confirmation in the faith. hence the same doctrines became previously necessary unto both these rites , before baptism to them that were adult , and towards them who were baptized in infancy before the imposition of hands . and i do acknowledge that this was the state of things in the apostolical churches , and that it ought to be so in all others . persons baptized in their infancy ought to be instructed in the fundamental principles of religion , and make profession of their own faith and repentance before they are admitted into the society of the church . but that in those first days of the first churches , persons were ordinarily after baptism admitted into their societies by imposition of hands , is no where intimated in the scripture . and the whole business of confirmation is of a much later date , so that it cannot be here intended . for it must have respect unto , and express somewhat that was then in common use . now there is mention in the scripture of a fourfold imposition of hands used by the lord christ and his apostles . the first was peculiar unto his own person in the way of authoritative benediction . thus when he owned little children to belong to his covenant and kingdom , he laid his hands on them , and blessed them , mark . . but this was peculiar to himself , who had all blessings in his power , and hereof this is the only instance . secondly , this rite was used in the healing of diseases . they laid their hands on sick , weak and impotent people , healing them in a miraculous manner , luke . . mark . . acts . . this was the sign of the communication of healing virtue from the lord christ by their ministry . thirdly , imposition of hands was used in the setting apart of persons to the office and work of the ministry , tim. . . chap. . . acts . . the rite herein was derived from the old testament , numb . . . the whole congregation laid hands on the levites in their consecration . and it was of old of common use among the jews in the dedication of their rulers , rabbi's or teachers , being called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . fourthly , it was used by the apostles in the collation of the supernatural spiritual gifts of the holy ghost unto them who were baptized , acts. . . acts . . in no other duties of religion was this rite made use of , as to any mention that is made thereof in the new testament , or records concerning the practice of the primitive churches . the first of these as we observed was only a personal action of our lord jesus christ , and that in one single instance , so not here intended . the second was extraordinary also , and that wherein the generality of christians was not concerned , nor can any reason be given , why the mention of a thing extraordinary , occasional and temporary , should be here inserted . the third was a rite of standing use in the church , and that wherein church order is much concerned . but as to the use of it one sort of persons only was concerned therein . and no just reason can be given why the apostle from the doctrine of the first intrants of christian religion , should proceed to the ordination of ministers , omitting all other rites of the church , especially that of the supper of the lord , wherein so great a part of the worship of the church consisted . besides there is no ground to give a probability that the apostle should insert the observation of this rite or the doctrine concerning it , in the same order and under the same necessity with those great fundamentals of faith , repentance , the resurrection , and eternal judgement . wherefore the imposition of hands in the last sense mentioned , is that which most probably is intended by our apostle . for ( ) adhering to our first interpretation as the most solid and firm , the imposition of hands intended , is a description of the persons that were to be instructed in the other fundamental principles , but is no principle its self . and this is not appliable unto any other of the uses of this rite . for ( ) this laying on of hands did commonly if not constantly in those days accompany or immediately follow baptism , acts . , , , . acts . . and a thing this was of singular present use , wherein the glory of the gospel and its propagation were highly concerned . this was the state of things in the world . when upon the preaching of the gospel any were converted unto christ , and upon their profession of faith and repentance were baptized , the apostles present , ( or if near unto them they came on that purpose ) laid their hands on them , whereon they received the holy ghost in a supernatural communication of evangelical gifts . and this , next to the preaching of the word , was the great means which the lord christ made use of in the propagation of the gospel . by the word he wrought internally on the minds and consciences of men , and by these miraculous gifts he turned the thoughts of men to the consideration of what was preached , by what in an extraordinary manner was objected to their external senses . and this was not confined unto a few ministers of the word and the like , but as it appears from sundry places of scripture was common almost unto all believers that were baptized , gal. . . cor. . ( ) in the verse following mention is made of those who were made partakers of the holy ghost , that is , of his miraculous gifts and operations which were communicated by this imposition of hands , which therefore refers unto the same . after these times , this rite was made use of in other occasions of the church , in imitation no doubt of this extraordinary action of the apostles , but there is no mention of it in the scripture nor was in use in those days , and therefore cannot be here intended . and this is the most genuine interpretation of this place . these mentioned were the principles of the doctrine of christ , wherein among others of the same importance they were to be well instructed , who were to be baptized and thereon to have hands laid on them , whereby the extraordinary gifts of the holy ghost were communicated unto them . but we shall allow a room also for that other exposition of the words , which is more generally received , and in the exclusion whereof , because it complies with the analogie of faith , i dare not be peremptory . and this is , that the doctrine of laying on of hands maketh one distinct principle of christianity by its self . but then the thing signified is principally intended , namely , the communication of the holy ghost unto believers in his gifts and graces ordinary and extraordinary , whereof this rite was the external sign . and as this was peculiar to the gospel , so it contained the principal verification of it . and this it did sundry ways : ( ) because the promises of the lord christ for the sending of him were eminently and visibly accomplished . it is known that when he was leaving the world he filled his disciples with an expectation of his sending the holy ghost unto them . and he did not only propose this promise as their great supportment during his absence , but also suspended on its accomplishment , all the duty which he required from them in the office he had called them unto . therefore he commanded them to abide quietly at hierusalem without any publick engagement into their work , until they had received the promise of the spirit , acts . , . and when this was done , it gave a full and glorious testimony , not only unto his truth in what he had told them in this world , but also unto his present exaltation and acceptation with god , as peter declares , acts . . ( ) his gifts themselves were such , many of them , as consisted in miraculous operations , whereby god himself gave immediate testimony to the truth of the gospel , heb. . , . god himself bearing witness ( to the preachers of it ) with signs and wonders , and with miracles and gifts of the holy ghost . this made the doctrine concerning them of unconceivable importance unto believers of those days , as that whereby their faith and profession was eminently justified in the face of the world . ( ) this dispensation of the holy ghost was peculiar to the times of the gospel , and was in its self a sufficient proof of the cessation of all legal ordinances . for it was the principal prophecy and promise under the old testament , that in the days of the messiah the holy ghost should be so poured out , as i have at large elsewhere declared . and it was to be a consequent of his glorification , job . . , . hence by the argument of their receiving the spirit , our apostle proves to the galatians their freedom from the law , gal. . . wherefore ( ) the doctrine concerning this dispensation of the spirit was peculiar to the gospel , and so might be esteemed an especial principle of its doctrine . for although the church of the jews believed the holy ghost as one person in the trinity , after their obscure manner of apprehension , yet they were strangers unto this dispensation of him in his gifts , though promised under the old testament , because not to be accomplished but under the new. yea john the baptist who in light into the mystery of the gospel , outwent all the prophets that were before him , yet had not the knowledge hereof communicated unto him . for those who were only baptized with his baptism and initiated thereby into the doctrine of repentance for the forgiveness of sins , had not so much as heard whether there were an holy ghost , that is , as unto this dispensation of him , acts . , . hereupon our apostle instructing them in the doctrine of the gospel he made use of this rite of the imposition of hands , whereon the holy ghost came on them , and they spake with tongues and prophesied , ver . . this therefore being so great and important a concern of the gospel , and this being the rite appointed to represent it by , the doctrine concerning it , namely , the promise of christ to send the holy ghost , with the nature , use , and end of the gifts which he wrought in believers , is expressed , and reckoned among the first principles of christian religion . but the reader is at liberty to follow whether of these interpretations he pleaseth . and from the whole of what hath been discoursed we may take the ensuing observations . . persons to be admitted into the church , and unto a participation of all the holy ordinances thereof had need be well instructed in the important principles of the gospel . we have here the rule of the apostle and example of the primitive churches for the ground of this doctrine . and it is necessary that such persons should be so instructed on their own part , as also on the part of the church it self . on their own part , because without it the ordinances themselves will be of little use unto them . for what benefit can any receive from that whose nature and properties he is unacquainted withall ? and neither the nature nor use of the ordinances of the church , can be understood without a previous comprehension of the fundamental principles of the gospel , as might be easily demonstrated . and it is so on the part of the church . for the neglect hereof was the chiefest occasion of the degeneracy of most churches in the world . by this means were the societies of them filled with ignorant and consequently profane persons , by whom all their administrations were defiled , and themselves corrupted , as i have shewed elsewhere . when once the care and diligence of the first churches , in the instruction of those whom they admitted into their communion , were laid aside , and an empty form taken up in the room of sedulous teaching , the churches themselves hastened into a fatal apostasie . . it is not the outward sign but the inward grace that is principally to be considered in those ordinances or observances of the church which visibly consist in rites and ceremonies , or have them accompanying of them . as in the rite of imposition of hands , the dispensation of the holy ghost was principally to be considered . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and this will we do , if so be that god permit . these words contain two things . ( ) the resolution of the apostle as to the matter and occasion before him . and this will we do . ( ) a limitation of that resolution by an express submission to the will and pleasure of god , if so be that god permit . as to the sense of the first , it is plain that the apostle in the foregoing verses had proposed or mentioned two things of very divers natures . the first hereof is , going on to perfection , ver . . and the other , the laying again of the foundation , ver . . hence it is doubted and enquired , whether of these it be that the apostle hath respect unto in these words , and this we will do . this we will do , that is , either we will go on to perfection , which was exhorted unto ver . . and so is the more remote antecedent ; or this will we do , laying again the foundation , which is the next antecedent , whereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to relate . and this sundry expositors adhere unto . but there are some things which make it evident , that respect is had herein to the former and more remote antecedent , namely , going on to perfection . and they are , first what the apostle saith , and then what he doth . in what he saith , his manner of expressing these things is considerable ; for as to the latter he twice intimates his intention to omit their farther handling . therefore leaving , or at present omitting the principles of the doctrine of christ , and , not laying again the foundation , ver . . hereunto if we refer these words , and this will we do if god permit , they rather signifie the present leaving of them , than their farther handling . and he not only declares his resolution to omit them , but also gives a sufficient reason why he would do so . and this is expressed in the last verses of the chapter foregoing . they had already had both time and means sufficient for their instruction in these principles so that to inculcate them on those by whom they were learned and received was needless ; and for those , who had either not received them , or rejected them , it was to no purpose farther to treat with them about these things , which he confirms with a severe reason and dreadful consideration , ver . , , , , . but things are otherwise expressed concerning the other antecedent . he speaks of it positively as that which was in his purpose and design , let us , saith he , go on to perfection , i in teaching , ye in learning , and this will we do if god permit . ( ) his intention is no less evident from what he doth in this epistle ; there is indeed in this chapter , and the last chapter of it , mention made about repentance , faith , patience , obedience , the worship of god , and the like ; but not as principles of doctrine , to be laid as foundation , but as graces to be practised in the course of their edification . but the main business he undertakes , and the work which he pursues , is the carrying on of these hebrews to perfection by the declaration of the most sublime mysteries of the gospel , especially that which is among the chiefest of them , namely , the priesthood of christ and the prefiguration of it by that of melchisedeck . ( ) the whole series of this discourse depends on chap. . ver . , . having declared unto them that he had many things to instruct them concerning the priesthood of christ , as shadowed out in the person and office of melchisedeck , he lets them know that he had also sundry discouragements in his design , which yet were not such , but that he would break through them and pursue his intention . only to make his way as smooth and plain as conveniently he could , he deals with them a while about the removal of those hinderances which lay in his way on their part , and then returneth directly to his first proposal , and the handling of it in the last verse of this chapter . this therefore is the sense of these words . for the reasons before insisted on , and afterwards to be added , i will proceed unto the declaration of the principal mysteries of the gospel , especially those which concern the priesthood of christ , and thereby raise up the building of your faith and profession upon the foundation that hath been laid , whereby through the grace of god , you may be carried on to perfection , and become skilful in the word of righteousness . no discouragements should deter the ministers of the gospel from proceeding in the declaration of the mysteries of christ , whose dispensation is committed unto them , when they are called thereunto . among the various discouragements they meet withall , the least is not what ariseth from the dulness of them that hear . this our apostle had now in his eye in a particular manner , yet resolved to break through the consideration of it , in the discharge of his duty , so it is with many still . neither is any thing more irksome and grievous unto faithful preachers than the incapacity of their hearers to receive gospel mysteries through their own negligence and sloth . but in this condition they have here an example for their guidance and direction . and these things lie plain therein . ( ) that they use all means , by warnings , perswasions , incouragements , and threatnings to stir up their people out of their slothful , careless frame and temper . so doth our apostle with the hebrews in this chapter , leaving nothing unsaid that might excite them unto diligence and a due improvement of the means of knowledge which they enjoyed . so will they do with them that watch for their souls as those who must give an account , and ministers of another sort have no concern in these matters . ( ) as occasion offers it self , to proceed in their work . and that ( ) because there are among their hearers some concerning whom they are perswaded of better things , and such as accompany salvation , as our apostle speaks verse . whose edification is not to be neglected , for the sinful sloth and ignorance of others . ( ) god is pleased sometimes to convey saving light to the minds of men , before very dark and ignorant , in and by the dispensation of the deepest mysteries of the gospel , without such preparatory instruction in the more obvious principles of it , as is ordinarily required . not knowing therefore by what ways or means , how or when god will work upon the souls of men , it is their duty to proceed in the declaration of the whole counsel of god committed unto them , and leave the success of all unto him by whom they are employed . secondly , the limitation of this resolution is expressed in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if god permit . there may be a threefold occasion of these words , or a respect unto three things in the will of god , and consequently a threefold exposition of them . for , . respect may be had meerly and solely unto the unknown soveraign will and pleasure of god , and so no more is intended but that general limitation and expression of our absolute dependance on him , which we ought to bound all our resolutions withall . this our nature , and the nature of all our affairs , as they are in the hand of god , and at his disposal , do require of us . and therefore also it is expresly enjoyned us as a duty to be continually minded in all we undertake or do , jam. . , , . if this be intended ( as it is also , if not only ) then it is as if he had said , if he in whose hand is my life and breath and all my ways , whose i am , whom i serve , and to whose disposal i willingly submit my self in all things , see good and be pleased to continue my life , opportunity , his assistance and all other things necessary to this work , i will proceed with my design and purpose to acquaint you with and instruct you in the great mysteries of the priesthood and sacrifice of christ. see cor. . . . respect may be had unto the condition of the hebrews whose sloth and negligence in hearing the word he hath now under reproof , and the will or purpose of god concerning them . for he seems to intimate unto them , that there may be some fear lest god should be so provoked by their former miscarriages , as that he would not afford them the means of farther instruction . for this is a thing which god often threatens , and which falls out oftner than we are aware of , yea most nations of the earth are examples of this severity of god. so a word of the same importance is used unto this purpose , as to the turning away of the gospel from any persons or people , acts . . they assayed to go into bythinia but the spirit suffered them not , he permitted it not ; which is the same , with forbidding them to preach the word in asia , ver . and so the sense of the expression amounts to this ; if god , whom i fear you have much provoked by your negligence and contempt of his word , will yet exercise patience and long-suffering towards you , and not cast you out of his care by forbidding me to proceed in my design , or depriving me of my opportunity , if god hinder me not by reason of your unworthiness , but be graciously pleased to be with me in my designed work . . there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words , wherein a farther respect unto the will of god is included than expressed . for it is not a meer naked permission in god that the apostle intends , as if he should have said , if god let me alone , and as it were wink at what i am doing . but there is a supposition in it of the continuance of gods gracious assistance and especial presence with him , without which he frequently declared that he could neither undertake nor accomplish any thing that lay before him . god can in the beginning or middle of an epistle , or a sermon , take us off when he pleaseth , if he do but withdraw his assistance from us . and all these respects unto the will of god , are not only consistent , so as that the closing with one excludeth not another , but they are all of them plainly included in the apostles intention , and are necessary to be taken in , unto the right understanding of his words . as it is our duty to submit our selves in all our undertakings unto the will of god , so especially in those wherein his glory is immediately concerned . in general we have a rule given us as to the most ordinary occasions of life , jam. . , , . not to do it is to disavow our dependance on god ; a fruit of carnal wisdom and security , which god greatly abhorreth . neither is there any thing which will so fill our lives with disappointment and vexation . for in vain shall any man , be his condition at present what it will , seek for rest or peace in any thing but the will of god. but especially is this required of us in these things wherein the glory of god himself is immediately concerned . such are those here with respect whereunto our apostle makes this deference unto the soveraign pleasure of god. this will we do if god permit ; namely , the things which concern the instruction and edification of the church , which regards the glory of god in an especial manner . for ( ) all these things are under the especial care of god , and are ordered by peculiar wisdom . not to submit our selves absolutely in these things unto him , is to take his own things out of his hand , and to exalt our wisdom against his , as though we knew better what belonged unto his affairs than himself . ( ) we come not to have any concernment in the things of god but upon his call , and hold it at his pleasure . that is the rise and tenour of our ministry in the church whatever it be . and is it not just and equal that we should wholly submit in our work unto his will , and rest in his pleasure ? it may be we have many things in our view that are desirable unto us , many things we would think meet to engage our endeavours in , as supposing them to have a great tendency to the glory of god , in all which he hath determined contrary to our desires and aymes . all our satisfaction lies in , and all our duty is to be bounded by this submission . let them who are entrusted with means of light , knowledge , and grace , improve them with diligence , lest upon their neglect , god suffer not his ministers farther to instruct them . verse , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . impossibile enim , that is , est , it is impossible , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they cannot . this respects the power of the persons themselves , and not the event of things , it may be not improperly as to the sense . beza and erasmus , fieri non potest , it cannot be . the same with impossibile . but the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new testament , which signifies sometimes only what is very difficult , not what is absolutely denied , makes it useful to retain the same word , as in our translation ; for it is impossible . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 syr. those who one time , or once descended unto baptism ; of which interpretation we must speak afterwards . all others , qui semel fuerint illuminati , who were once illuminated . only the aethiopick follows the syriack ; some read illustrati to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul . lat. gustaverant etiam donum coeleste ; etiam for & . others express the article by the pronoun , by reason of its reduplication . et gustaverint donum illud coeleste ; and have tasted of that heavenly gift . syr. the gift that is from heaven . and this the emphasis in the original seems to require . and have tasted of that heavenly gift . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et participes facti sunt spiritus sancti . vul. lat. and are made partakers of the holy ghost . all others , facti fuerint , have been made partakers of the holy ghost ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of holiness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vul. lat. et gustaverunt nihilominus bonum dei verbum . rhem. have moreover tasted the good word of god. but moreover doth not express nihilominus ; and have notwithstanding , which hath no place here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verbum pulchrum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . virtutesque seculi futuri . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtutem ; the power . vul. seculi venturi . we cannot in our language distinguish between futurum and venturum , and so render it , the world to come . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; vul. et prolapsi sunt . rhem. and are fallen . others , si prolabantur ; which the sense requires ; if they fall , that is , away , as our translation , properly . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that sin again , somewhat dangerously : for it is one kind of sinning only that is included and expressed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vul. rursus renovari ad poenitentiam , to be renewed again to repentance , rendring the active verb passively . so beza also , ut denuo renoventur ad resipiscentiam ; that they should again be renewed to repentance . the word is active as rendered by ours , to renew them again to repentance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rursum crucifigentes sibimetipsis filium dei. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vul. et ostentui habentes ; rhem. and making him a mockery . eras. ludibrio habentes . beza , ignominiae exponentes . one of late , ad exemplum judaeorum excruciant ; torment him as did the jews . for it is impossible for those who were once enlightened , and have tasted of the heavenly gift , and were made partakers of the holy ghost , and have tasted the good word of god , and the powers of the world to come , if they fall away ( for ' any ) to renew them again to repentance ; seeing they crucifie again to themselves the son of god , and put him unto open shame , ( or treat him ignominiously . ) that this passage in our apostles discourse hath been looked upon as accompanied with great difficulties , is known to all . and many have the differences been about its interpretation . for both doctrinally and practically , sundry have here stumbled and miscarried . it is almost generally agreed upon , that from these words , and the colourable but indeed perverse interpretation and application made of them by some in the primitive times , occasioned by the then present circumstances of things , to be mentioned afterwards , the latin church was so backward in receiving the epistle it self , that it had not absolutely prevailed therein in the days of hierome , as we have elsewhere declared . wherefore it is necessary , that we should a little enquire into the occasion of the great contests which have been in the church almost in all ages , about the sense of this place . it is known that the primitive church according to its duty , was carefully watchful about the holiness and upright walking of all that were admitted into the society and fellowship of it . hence upon every known and visible failing , they required an open repentance from the offenders , before they would admit them into a participation of the sacred mysteries . but upon flagitious and scandalous crimes , such as murder , adultery , or idolatry , in many churches they would never admit those who had been guilty of them into their communion any more . their greatest and most signal trial , was with respect unto them , who through fear of death complied with the gentiles in their idolatrous worship , in the time of persecution . for they had fixed no certain general rules whereby they should unanimously proceed , but every church exercised severity or lenity , according as they saw cause , upon the circumstances of particular instances . hence cyprian in his banishment would not positively determine concerning those of the church in carthage , who had so sinned and fallen , but deferr'd his thoughts until his return ; when he resolved to advise with the whole church , and settle all things according to the counsel that should be agreed on amongst them . yea many of his epistles are on this subject peculiarly ; and in them all , if compared together , it is evident , that there was no rule agreed upon herein , nor was he himself resolved in his own mind , though strictly on all occasions opposing novatianus , wherein it had been well if his arguments had answered his zeal . before this the church of rome was esteemed in particular more remiss in their discipline , and more than other churches in their re-admission unto communion , of notorious offenders . hence tertullian in his book de poenitentia , reflects on zepherinus the bishop of rome , that he had admitted adulterers unto repentance , and thereby unto the communion of the church . but that church proceeding in her lenity , and every day enlarging her charity , novatus and novatianus taking offence thereat , advanced an opinion on the contrary extream . for they denied all hope of church-pardon , or of a return unto ecclesiastical communion , unto them who had fallen into open sin after baptism , and in especial peremptorily excluded all persons whatsoever who had outwardly complied with idolatrous worship in time of persecution , without respect unto any distinguishing circumstances . yea they seem to have excluded them from all expectation of forgiveness from god himself . but their followers terrified with the uncharitableness and horror of this perswasion , tempered it so far , as leaving all persons absolutely to the mercy of god upon their repentance , they only denied such as we mentioned before a re-admission into church-communion , as ac●sius speaks expresly in socrates , lib. . cap. . now this opinion they endeavoured to confirm , as from the nature and use of baptism , which was not to be reiterated ; whereon they judged that no pardon was to be granted unto them , who fell into those sins which they lived in before , and were cleansed from at their baptism ; so principally from this place of our apostle , wherein they thought their whole opinion was taught and confirmed . and so usually doth it fall out very unhappily with men , who think they see some peculiar opinion or perswasion , in some singular text of scripture , and will not bring their interpretations of it unto the analogie of faith , whereby they might see how contrary it is to the whole design and current of the word in other places . but the church of rome on the other side judging rightly from other directions given in the scripture , that the novatians transgressed the rule of charity and gospel-discipline in their severities ; yet as it should seem , and is very probable , knew not how to answer the objection from this place of our apostle . therefore did they rather choose for a season , to suspend their assent unto the authority of the whole epistle , than to prejudice the church by its admission . and well was it that some learned men afterward , by their sober interpretations of the words , plainly evince that no countenance was given in them unto the errors of the novatians ; for without this it is much to be feared that would have preferred their interest in their present controversie , before the authority of it , which would in the issue have proved ruinous to the truth it self . for the epistle being designed of god unto the common edification of the church , would have at length prevailed , whatever sense men through their prejudices and ignorance should put upon any passages of it . but this controversie is long since buried ; the generality of the churches in the world , being sufficiently remote from that which was truly the mistake of the novatians , yea the most of them do bear peaceably in their communion , without the least exercise of gospel-discipline towards them , such persons as concerning whom the dispute was of old , whether they should ever in this world be admitted into the communion of the church , although upon their open and professed repentance . we shall not therefore at present need to labour in this controversie . but the sense of these words hath been the subject of great contests , on other occasions also . for some do suppose , and contend , that they are real and true believers , who are decyphered by the apostle , and that their character is given us in and by sundry inseparable adjuncts , and properties of such persons . hence they conclude , that such believers may totally and finally fall from grace , and perish eternally . yea it is evident that this hypothesis of the final apostasie of true believers , is that which influenceth their minds and judgements to suppose that such are here intended . wherefore others who will not admit that according to the tenor of the covenant of grace in christ jesus , true believers can perish everlastingly , do say , that either they are not here intended , or if they are , the words are only comminatory , wherein although the consequence in them in a way of arguing be true , namely , that on the supposition laid down , the inference is certain , yet the supposition is not asserted in order unto a certain consequent , whence it should follow that true believers might so really fall away , and absolutely perish . and these things have been the matter of many contests among learned men . again , there have been sundry mistakes in the practical application of the intention of these words unto the consciences of men , mostly made by themselves who are concerned . for whereas by reason of sin , they have been surprized with terrors and troubles of conscience , they have withall in their darkness and distress , supposed themselves to be fallen into the condition here described by our apostle , and consequently to be irrecoverably lost . and these apprehensions usually befall men on two occasions . for some having been overtaken with some great actual sin , against the second table after they have made a profession of the gospel , and having their consciences harrassed with a sense of their guilt , ( as it will fall out where men are not greatly hardned through the deceitfulness of sin ) they judge that they are fallen under the sentence denounced in this scripture against such sinners , as they suppose themselves to be , whereby their state is irrecoverable . others do make the same judgement of themselves , because they have fallen from that constant compliance with their convictions , which formerly led them unto a strict performance of duties , and this in some course of long continuance . now whereas it is certain , that the apostle in this discourse gives no countenance unto the severity of the novatians , whereby they excluded offenders everlastingly from the peace and communion of the church , nor to the final apostasie of true believers , which he testifieth against in this very chapter , in compliance with innumerable other testimonies of scripture to the same purpose ; nor doth he teach any thing whereby the conscience of any sinner , who desires to return to god and to find acceptance with him , should be discouraged or disheartened ; we must attend unto the exposition of the words in the first place , so as not to break in upon the boundaries of other truths , nor transgress against the analogie of faith. and we shall find that this whole discourse compared with other scriptures , and freed from the prejudices that men have brought unto it , is both remote from administring any just occasion to the mistakes before-mentioned , and is a needful wholesome commination , duely to be considered by all professors of the gospel . in the words we consider , ( ) the connexion of them unto those foregoing , intimating the occasion of the introduction of this whole discourse . ( ) the subject described in them , or the persons spoken of , under sundry qualifications , which may be enquired into joyntly and severally . ( ) what is supposed concerning them . ( ) what is affirmed of them on that supposition . . the connexion of the word sis included in the causal connexion ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for. it respects the introduction of reason for what had been before discoursed , as also of the limitation which the apostle added expresly unto his purpose of making a progress in their farther instruction , if god permit . and he doth not herein express his judgement that they to whom he wrote were such as he describes , for he afterwards declares that he hoped better things concerning them , only it was necessary to give them this caution , that they might take due care not to be such . and whereas he had manifested that they were slow as to the making of a progress in knowledge and a suitable practice ; he lets them here know the danger that there was in continuing in that slothful condition . for not to proceed in the ways of the gospel and obedience thereunto , is an untoward entrance into a total relinquishment of the one and the other . that therefore they might be acquainted with the danger hereof , and be stirred up to avoid that danger , he gives them an account of those who after a profession of the gospel , beginning at a non-proficiency under it , do end in apostasie from it . and we may see , that the severest comminations are not only useful in the preaching of the gospel , but exceeding necessary towards persons that are observed to be slothful in their profession . . the description of the persons that are the subject spoken of , is given in five instances of the evangelical priviledges whereof they were made partakers , notwithstanding all which , and against their obliging efficacy to the contrary , it is supposed that they may wholly desert the gospel it self . and some things we may observe concerning this description of them in general . as ( ) the apostle designing to express the fearful state and judgement of these persons , describes them by such things as may fully evidence them to be , as unavoidable , so righteous and equal . those things must be some evident priviledges and advantages , whereof they were made partakers by the gospel . these being despised in their apostasie , do proclaim their destruction from god to be rightly deserved . ( ) that all these priviledges do consist in certain especial operations of the holy ghost , which were peculiar unto the dispensation of the gospel , such as they neither were , nor could be made partakers of in their judaisme . for the spirit in this sense , was not received by the works of the law , but by the hearing of faith , gal. . . and this was a testimony unto them , that they were delivered from the bondage of the law , namely , by a participation of that spirit which was the great priviledge of the gospel . ( ) here is no express mention of any covenant grace or mercy , in them or towards them , nor of any duty of faith or obedience which they had performed . nothing of justification , sanctification , or adoption , is expresly assigned unto them . afterwards when he comes to declare his hopes and perswasion concerning these hebrews , that they were not such as those whom he had before described , nor such as would so fall away unto perdition , he doth it upon three grounds , whereon they were differenced from them . as ( ) that they had such things as did accompany salvation , that is , such as salvation is inseparable from . none of these things therefore had he ascribed unto those whom he describeth in this place ; for if he had so done , they would not have been unto him an argument and evidence of a contrary end , that these should not fall away and perish as well as those . wherefore he ascribes nothing to these here in the text , that doth peculiarly accompany salvation , ver . . ( ) he describes them by their duties of obedience and fruits of faith. this was their work and labour of love towards the name of god , ver . . and hereby also doth he difference them from those in the text , concerning whom he supposeth that they may perish eternally ; which these fruits of saving faith and sincere love cannot do . ( ) he adds , that in the preservation of those there mentioned , the faithfulness of god was concerned ; god is not unrighteous to forget . for they were such ( he intended ) as were interested in the covenant of grace , with respect whereunto alone , there is any engagement on the faithfulness or righteousness of god , to preserve men from apostasie and ruine ; and there is so with an equal respect unto all who are so taken into the covenant . but of these in the text , he supposeth no such thing , and thereupon doth not intimate that either the righteousness or faithfulness of god were any way engaged for their preservation , but rather the contrary . the whole description therefore refers unto some especial gospel priviledges , which professors in those days were promiscuously made partakers of , and what they were in particular we must in the next place enquire . the first thing in the description is , that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , once enlightened , saith the syriack translation , as we observed , once baptized ; it is very certain that early in the church , baptism was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , illumination ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to enlighten was used for to baptize . and the set times wherein they solemnly administred that ordinance , were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the days of light. hereunto the syriack interpreter seems to have had respect . and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once , may give countenance hereunto . baptism was once only to be celebrated , according to the constant faith of the churches in all ages . and they called baptism , illumination , because it being one ordinance of the initiation of persons into a participation of all the mysteries of the church , they were thereby translated out of the kingdom of darkness into that of grace and light. and it seems to give further countenance hereunto , in that baptism really was the beginning and foundation of a participation of all the other spiritual priviledges that are mentioned afterwards . for it was usual in those times , that upon the baptizing of persons , the holy ghost came upon them , and endowed with extraordinary gifts peculiar to the days of the gospel , as we have shewed in our consideration of the order between baptism and imposition of hands . and this opinion hath so much of probability in it , having nothing therewithall unsuited to the analogie of faith , or design of the place , that i should embrace it , if the word it self as here used , did not require another interpretation . for it was a good while after the writing of this epistle , and all other parts of the new testament , at least an age or two , if not more , before this word was used mystically to express baptism . in the whole scripture it hath another sense , denoting an inward operation of the spirit , and not the outward administration of an ordinance . and it is too much boldness to take a word in a peculiar sense in one single place , diverse from its proper signification and constant use , if there be no circumstances in the text forcing us thereunto , as here are not . and for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , once , it is not to be restrained unto this particular , but refers equally unto all the instances that follow , signifying no more but that those mentioned were really and truly partakers of them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to give light or knowledge by teaching ; the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which therefore is so translated oft-times by the greeks . as by aquila , exod. . . psal. . . prov. . . isa. . . as drustus observes . and it is so by the lxx . judg. . . kings . . chap. . . our apostle useth it for to make manifest , that is , bring to light , cor. . . tim. . . and the meaning of it , joh. . . where we render it lighteth , is to teach . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is knowledge upon instruction , cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the light of the gospel should not shine into them ; that is , the knowledge of it , so ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the light of the knowledge . wherefore to be enlightened in this place , is to be instructed in the doctrine of the gospel , so as to have a spiritual apprehension thereof . and this is so termed on a double account . . of the object , or the things known and apprehended . for life and immortality are brought to light by the gospel , tim. . . hence it is called light. the inheritance of the saints in light. and the state which men are thereby brought into , is so called in opposition to the darkness that is in the world without it , pet. . . the world without the gospel is the kingdom of sathan ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , joh. . . the whole of the world , and all that belongs unto it , in distinction and opposition unto the new creation , is under the power of the wicked one , the prince of the power of darkness , and so is full of darkness , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pet. . a dark place , wherein ignorance , folly , error , and superstition do dwell and reign . by the power and efficacy of this darkness are men kept at a distance from god , and know not whither they go . this is called walking in darkness , joh. . . whereunto walking in the light , that is , the knowledge of god in christ by the gospel , is opposed , ver . . on this account is our instruction in the knowledge of the gospel called illumination , because it self is light. . on the account of the subject , or the mind it self , whereby the gospel is apprehended . for the knowledge which is received thereby , expels that darkness , ignorance and confusion , which the mind before was filled and possessed withal . the knowledge , i say , of the doctrine of the gospel , concerning the person of christ , of gods being in him reconciling the world unto himself , of his offices , work and mediation , and the like heads of divine revelation , doth set up a spiritual light in the minds of men , enabling them to discern what before was utterly hid from them , whilst alienated from the life of god through their ignorance . of this light and knowledge there are several degrees , according to the means of instruction which they do enjoy , the capacity they have to receive it , and the diligence they use to that purpose . but a competent measure of the knowledge of the fundamental and most material principles or doctrines of the gospel is required unto all that may thence be said to be illuminated ; that is , freed from the darkness and ignorance they once lived in , pet. . , , . this is the first property whereby the persons intended are described ; they are such as were illuminated by the instruction they had received in the doctrine of the gospel , and the impression made thereby on their minds by the holy ghost ; for this is a common work of his , and is here so reckoned . and the apostle would have us know , that . it is great mercy , a great priviledge , to be enlightened with the doctrine of the gospel ' by the effectual working of the holy ghost . but . it is such a priviledge as may be lost , and end in the aggravation of the sin , and condemnation of those who were made partakers of it . and . where there is a total neglect of the due improvement of this priviledge and mercy , the condition of such persons is hazardous , as inclining towards apostasie . thus much lies open and manifest in the text. but that we may more particularly discover the nature of this first part of the character of apostates , for their sakes who may look after their own concernment therein , we may yet a little more distinctly express the nature of that illumination and knowledge which is ascribed unto them ; and how it is lost in apostasie , will afterwards appear . and . there is a knowledge of spiritual things , that is purely natural and disciplinary , attainable and attained without any especial aid or assistance of the holy ghost . as this is evident in common experience , so especially among such , as casting themselves on the study of spiritual things , are yet utter strangers unto all spiritual gifts . some knowledge of the scripture and the things contained in it , is attainable at the same rate of pains and study with that of any other art or science . . the illumination intended , being a gift of the holy ghost , differs from , and is exalted above this knowledge that is purely natural . for it makes nearer approaches unto the light of spiritual things in their own nature , than the other doth . notwithstanding the utmost improvement of scientifical notions that are purely natural , the things of the gospel in their own nature are not only unsuited to the wills and affections of persons endued with them , but are really foolishness unto their minds . and as unto that goodness and excellency which give desireableness unto spiritual things , this knowledge discovers so little of them , that most men hate the things which they profess to believe . but this spiritual illumination gives the mind some satisfaction with delight and joy in the things that are known . by that beam whereby it shines into darkness , although it be not fully comprehended , yet it represents the way of the gospel as a way of righteousness , pet. . . which reflects a peculiar regard of it on the mind . moreover the knowledge that is meerly natural , hath little or no power upon the soul , either to keep it from sin or to constrain it unto obedience . there is not a more secure and profligate generation of sinners in the world , than those who are under the sole conduct of it . but the illumination here intended , is attended with efficacy , doth effectually press in the conscience and whole soul , unto an abstinence from sin , and the performance of all known duties . hence persons under the power of it and its convictions , do oft-times walk blamelesly and uprightly in the world , so as not with the other to contribute unto the contempt of christianity . besides , there is such an alliance between spiritual gifts , that where any one of them doth reside , it hath assuredly other accompanying of it , or one way or other belonging unto its train , as is manifest in this place . even a single talent is made up of many pounds . but the light and knowledge which is of a meer natural acquirement , is solitary , destitute of the society and countenance of any spiritual gift whatever . and these things are exemplified unto common observation every day . . there is a saving , sanctifying light and knowledge , which this spiritual illumination riseth not up unto . for though it transiently affect the mind with some glances of the beauty , glory , and excellency of spiritual things , yet it doth not give that direct , steady , intuitive insight into them , which is obtained by grace . see cor. . . chap. . , . neither doth it renew , change , or transform the soul into a conformity unto the things known , by planting of them in the will and affections , as a gracious saving light doth , cor. . . rom. . . rom. . . these things i judged necessary to be added , to clear the nature of the first character of apostates . the second thing asserted in the description of them , is , that they have tasted of the heavenly gift ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the doubling of the article gives emphasis to the expression . and we must enquire ( ) what is meant by the heavenly gift . and ( ) what by tasting of it . first , the gift of god ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , donatio , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , donum . sometimes it is taken for the grant or giving it self , and sometimes for the thing given . in the first sense it is used , cor. . . thanks be to god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for his gift that cannot be declared , that is , fully or sufficiently . now this gift was his grant of a free , charitable and bountiful spirit to the corinthians , in ministring unto the poor saints . the grant hereof is called gods gift . so is the gift of christ used also , ephes. . . according to the measure of the gift of christ , that is , according as he is pleased to give and grant of the fruits of the spirit unto men ; see rom. . , . ephes. . . sometimes it is taken for the thing given ; properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as jam. . . so it is used joh. . . if thou knewest the gift of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the gift of god , that is , the thing given by him , or to be given by him . it is , as many judge , the person of christ himself in that place , which is intended . but the context makes it plain , that it is the holy ghost ; for he is the living water which the lord jesus promiseth in that place to bestow . and so far as i can observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the gift , with respect unto god as denoting the thing given , is no where used but only to signifie the holy ghost . and if it be so , the sense of this place is determined , acts . . ye shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the gift of the holy ghost ; not that which he gives , but that which he is , chap. . . thou hast thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the gift of god may be purchased with money , that is , the power of the holy ghost in miraculous operations . so expresly , chap. . . chap. . . elsewhere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so far as i can observe , when respecting god , doth not signifie the thing given , but the grant it self . the holy spirit is signally the gift of god under the new testament . and he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heavenly , or from heaven . this may have respect unto his work and effect , they are heavenly as opposed to carnal and earthly . but principally it regards his mission by christ after his ascension into heaven , acts . . being exalted and having received the promise of the father , he sent the spirit . the promise of him was , that he should be sent from heaven , or from above , as god is said to be above , which is the same with heavenly , deut. . . chron. . . job . , . isa. . , . and chap. . . when he came upon the lord christ to anoint him for his work , the heavens were opened , and he came from above , matth. . . so acts . . at his first coming on the apostles , there came a sound from heaven . hence he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sent from heaven , pet. . . wherefore although he may be said to be heavenly upon other accounts also , which therefore are not absolutely to be excluded , yet his being sent from heaven by christ , after his ascension thither , and exaltation there , is principally here regarded . he therefore is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the heavenly gift here intended , though not absolutely , but with respect to an especial work . that which riseth up against this interpretation , is , that the holy ghost is expresly mentioned in the next clause , and were made partakers of the holy ghost . it is not therefore probable that he should be here also intended . answ. ( ) it is ordinary to have the same thing twice expressed in various words , to quicken the sense of them ; and it is necessary it should be so , when there are divers respects unto the same thing , as there are in this place . ( ) the following clause may be exegetical of this , declaring more fully and plainly what is here intended which is usual also in the scrptures ; so that nothing is cogent from this consideration , to disprove an interpretation so suited to the sense of the place , and which the constant use of the word makes necessary to be embraced . but , ( ) the holy ghost is here mentioned as the great gift of the gospel times , as coming down from heaven , not absolutely , not as unto his person , but with respect unto an especial work , namely , the change of the whole state of religious worship in the church of god ; whereas we shall see in the next words , he is spoken of only with respect unto external actual operations . but he was the great , the promised heavenly gift , to be bestowed under the new testament , by whom god would institute and ordain a new way , and new rites of worship , upon the revelation of himself and will in christ. unto him was committed the reformation of all things in the church , whose time was now come , chap. . . the lord christ when he ascended into heaven , left all things standing and continuing in religious worship , as they had done from the days of moses , though he had virtually put an end unto it . and he commanded his disciples that they should attempt no alteration therein , until the holy ghost were sent from heaven to enable them thereunto , acts . , . but when he came as the great gift of god , promised under the new testament , he removes all the carnal worship and ordinances of moses , and that by the full revelation of the accomplishment of all that was signified by them , and appoints the new , holy , spiritual worship of the gospel , that was to succeed in their room . the spirit of god therefore , as bestowed for the introduction of the new gospel state , in truth and worship , is the heavenly gift here intended . thus our apostle warneth these hebrews , that they turn not away from him who speaketh from heaven , chap. . . that is , jesus christ speaking in the dispensation of the gospel by the holy ghost sent from heaven . and there is an antithesis included herein , between the law and the gospel ; the former being given on earth , the latter being immediately from heaven . god in the giving of the law made use of the ministry of angels , and that on the earth ; but he gave the gospel church state , by that spirit which although he worketh on men in earth , and is said in every act or work to be sent from heaven , yet is he still in heaven , and always speaketh from thence ; as our savour said of himself , with respect unto his divine nature , joh. . . secondly , we may enquire what it is to taste of this heavenly gift . the expression of tasting is metaphorical , and signifies no more but to make a trial or experiment ; for so we do by tasting , naturally and properly of that which is tendred unto us to eat . we taste such things by the sense given us naturally to discern our food , and then either receive or refuse them as we find occasion . it doth not therefore include eating , much less digestion and turning into nourishment of what is so tasted . for its nature being only thereby discerned , it may be refused , yea though we like its relish and savour upon some other consideration . some have observed that to taste is as much as to eat , as sam. . . i will not taste bread , or ought else . but the meaning is , i will not so much as taste it , whence it was impossible he should eat it . and when jonathan says he only tasted a little of the honey , sam. . . it was an excuse and extenuation of what he had done . but it is unquestionably used for some kind of experience of the nature of things , prov. . . she tasteth that her merchandize is good , or hath experience of it , from its increase , psal. . . o taste and see that the lord is good ; which peter respects , epist. . . if so be that ye have tasted that the lord is gracious , or found it so by experience . it is therefore properly to make an experiment or trial of any thing , whether it be received or refused ; and is sometimes opposed to eating and digestion , as matth. . . that therefore which is ascribed unto these persons , is , that they had an experience of the power of the holy ghost , that gift of god , in the dispensation of the gospel , the revelation of the truth , and institution of the spiritual worship of it ; of this state and of the excellency of it , they had made some trial , and had some experience ; a priviledge which all men were not made partakers of . and by this taste they were convinced , that it was far more excellent than what they had been before accustomed unto , although now they had a mind to leave the finest wheat for their old acorns . wherefore although tasting contain a diminution in it , if compared with that spiritual eating and drinking , with that digestion of gospel truths , turning them into nourishment , which are in true believers ; yet absolutely considered it denotes that apprehension and experience of the excellency of the gospel as administred by the spirit , which is a great priviledge and spiritual advantage , the contempt whereof will prove an unspeakable aggravation of the sin , and the remediless ruine of apostates . the meaning then of this character given concerning these apostates is , that they had some experience of the power and efficacy of the holy spirit from heaven , in gospel administrations and worship . for what some say of faith , it hath here no place ; and what others affirm of christ , and his being the gift of god , comes in the issue unto what we have proposed . and we may observe , farther to clear the design of the apostle in this commination , . that all the gifts of god under the gospel are peculiarly heavenly , joh. . . ephes. . . and that in opposition , ( ) to earthly things , col. . , . ( ) to carnal ordinances , heb. . . let them beware by whom they are despised . . the holy ghost for the revelation of the mysteries of the gospel , and the institution of the ordinances of spiritual worship , is the great gift of god under the new testament . . there is a goodness and excellency in this heavenly gift , which may be tasted or experienced in some measure by such as never receive him , in their life , power and efficacy . they may taste , ( ) of the word in its truth , not its power ; ( ) of the worship of the church in its outward order , not its inward beauty ; ( ) of the gifts of the church , not its graces . . a rejection of the gospel , its truth and worship , after some experience had of their worth and excellency , is an high aggravation of sin , and a certain presage of destruction . the third property whereby these persons are described is added in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and were made partakers of the holy ghost . this is placed in the middle or centre of the priviledges enumerated , two preceding it , and two following after , as that which is the root and animating principle of them all . they all are effects of the holy ghost , in his gifts or his graces , and so do depend on the participation of him . now men do so partake of the holy ghost , as they do receive him . and he may be received either as unto personal inhabitation , or as unto spiritual operations . in the first way the world cannot receive him , joh. . . where the world is opposed unto true believers , and therefore these here intended were not in that sense partakers of him . his operations respect his gifts . so to partake of him is to have a share , part or portion in what he distributes by way of spiritual gifts ; in answer unto that expression ; all these worketh that one and self-same spirit , dividing unto every one severally as he will , cor. . . so peter told simon the magician , that he had no part in spiritual gifts , he was not partaker of the holy ghost , acts . . wherefore to be partaker of the holy ghost , is to have a share in and benefit of his spiritual operations . but whereas the other things mentioned are also gifts or operations of the holy ghost , on what ground or for what reason is this mentioned here in particular , that they were made partakers of him , which if his operations only be intended , seems to be expressed in the other instances ? answ. ( ) it is , as we observed before , no unusual thing in the scripture , to express the same thing under various notions , the more effectually to impress a consideration and sense of it in our mind ; especially where an expression hath a singular emphasis in it , as this hath here used ; for it is an exceeding aggravation of the sins of these apostates , that in these things they were partakers of the holy ghost . ( ) as was before intimated also , this participation of the holy ghost , is placed it may be in the midst of the several parts of this description , as that whereon they do all depend , and they are all but instances of it . they were partakers of the holy ghost , in that they were once enlightened , and so of the rest . ( ) it expresseth their own personal interest in these things . they had an interest in the things mentioned not only objectively , as they were proposed and presented to them in the church , but subjectively they themselves in their own persons were made partakers of them . it is one thing for a man to have a share in , and benefit by the gifts of the church , another to be personally himself endowed with them . ( ) to mind them in an especial manner of the priviledges they enjoyed under the gospel , above what they had in their judaisme . for , whereas then they had not so much as heard that there was an holy ghost , that is , a blessed dispensation of him in spiritual gifts , acts . . now they themselves in their own persons were made partakers of him , than which there could be no greater aggravation of their apostasie : and we may observe in our way , that the holy ghost is present with many as unto powerful operations , with whom he is not present as to gracious inhabitation : or many are made partakers of him in his spiritual gifts , who are never made partakers of him in his saving graces , matth. . , . fourthly , it is added in the description , that they had tasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the good word of god. and we must enquire , ( ) what is meant by the word of god. ( ) how it is said to be good ; and ( ) in what sense they taste of it . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly , verbum dictum , a word spoken ; and although it be sometimes used in another sense by our apostle , and by him alone , chap. . . chap. . . where it denotes the effectual active power of god ; yet both the signification of the word , and its principal use elsewhere , denotes words spoken , and when applied unto god , his word as preached and declared . see rom. . . joh. . . the word of god , that is , the word of the gospel as preached , is that which they thus tasted of . but it may be said , that they enjoyed the word of god in their state of judaisme ; they did so , as to the written word ; for unto them were committed the oracles of god , rom. . . but it is the word of god as preached in the dispensation of the gospel that is eminently thus called , and concerning which such excellent things are spoken , rom. . . acts . . jam. . . . the word is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good , desireable , amiable , as the word here used signifieth . wherein it is so , we shall see immediately . but whereas the word of god preached under the dispensation of the gospel may be considered two ways ; ( ) in general , as to the whole systeme of truths contained therein ; and ( ) in especial , for the declaration made of the accomplishment of the promise in sending jesus christ for the redemption of the church ; it is here especially intended in this latter sense . this is emphatically called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pet. . . so the promise of god in particular is called his good word ; jer. . . after seventy years i will visit you and perform my good word towards you ; as he calls it the good thing that he had promised , chap. . . the gospel is the good tiding of peace and salvation by jesus christ , isa. . . . hereof they are said to taste , as they were before of the heavenly gift . the apostle as it were studiously keeps himself to this expression , on purpose to manifest that he intendeth not those , who by faith do readily receive food , and live on jesus christ , as tendered in the word of the gospel , joh. . , , , , , . it is , as if he had said , i speak not of those who have received and digested the spiritual food of their souls , and turned it into spiritual nourishment , but of such as have so far tasted of it , as that they ought to have desired it as sincere milk , to have grown thereby ; but they had received such an experiment of its divine truth and power , as that it had various effects upon them . and for the further explication of these words , and therein of the description of the state of these supposed apostates , we may consider the ensuing observations , which declare the sense of the words , or what is contained in them . . there is a goodness and excellency in the word of god , able to attract and affect the minds of men , who yet never arrive at sincere obedience unto it . . there is an especial goodness in the word of the promise concerning jesus christ , and the declaration of its accomplishment . lastly , it is added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the powers of the world to come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the mighty great miraculous operations and works of the holy ghost . what they were and how they were wrought among these hebrews , hath been declared in our exposition on chap. . . whither i shall refer the reader ; and they are known from the acts of the apostles , where sundry instances of them are recorded . i have also proved on that chapter , that by the world to come , our apostle in this epistle intends the days of the messiah , that being the usual name of it in the church at that time , as the new world which god had promised to create . wherefore these powers of the world to come , were the gifts whereby those signs , wonders , and mighty works , were then wrought by the holy ghost , according as it was foretold by the prophets , that they should be so . see joel . compared with acts . these the persons spoken of , are supposed to have tasted , for the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foregoing . either they had been wrought in and by themselves , or by others in their sight , whereby they had an experience of the glorious and powerful working of the holy ghost in the confirmation of the gospel . yea , i do judge that themselves in their own persons were partakers of these powers in the gifts of tongues , and other miraculous operations , which was the highest aggravation possible of their apostasie , and that which peculiarly rendered their recovery impossible . for there is not in the scripture an impossibility put upon the recovery of any , but such as peculiarly sin against the holy ghost ; and although that guilt may be otherwise contracted , yet in none so signally as this of rejecting that truth which was confirmed by his mighty operations in them that rejected it , which could not be done without an ascription of his divine power unto the devil . yet would i not fix on those extraordinary gifts exclusively unto those that are ordinary . they also are of the powers of the world to come . so is every thing that belongs to the erection or preservation of the new world or the kingdom of christ. to the first setting up of a kingdom , great and mighty power is required ; but being set up , the ordinary dispensation of power will preserve it ; so is it in this matter . the extraordinary miraculous gifts of the spirit were used in the erection of christs kingdom , but it is continued by ordinary gifts , which therefore also belong unto the powers of the world to come . from the consideration of this description , in all the parts of it , we may understand what sort of persons it is , that is intended here by the apostle . and it appears , yea is evident , . that the persons here intended , are not true and sincere believers in the strict and proper sense of that name , at least they are not described here as such ; so that from hence nothing can be concluded concerning them that are so , as to the possibility of their total and final apostasie . for ( ) there is in their full and large description no mention of faith or believing , either expresly , or in terms equivalent . and in no other place in the scripture are such intended , but they are mentioned by what belongs essentially to their state . and ( ) there is not any thing ascribed to these persons , that is peculiar to them as such , or discriminative of them , as taken either from their especial relation unto god in christ , or any such property of their own , as is not communicable unto others . for instance , they are not said to be called according to gods purpose , to be born again not of the will of man , nor of the will of flesh , but of god , not to be justified , or sanctified , or united unto christ , or to be the sons of god by adoption , nor have they any other characteristical note of true believers ascribed to them . ( ) they are in the following verses compared to the ground , on which the rain often falls , and beareth nothing but thorns and briars . but this is not so with true believers . for faith it self is an herb peculiar to the inclosed garden of christ , and meet for him by whom we are dressed . ( ) the apostle afterwards discoursing of true believers , doth in many particulars distinguish them from such as may be apostates , which is supposed of the persons here intended , as was before declared . for ( ) he ascribeth unto them in general better things , and such as accompany salvation , ver . . ( ) he ascribes a work and labour of love , as it is true faith alone which worketh by love , ver . . whereof he speaks not one word concerning these . ( ) he asserts their preservation , ( ) on the account of the righteousness and faithfulness of god , ver . . ( ) of the immutability of his counsel concerning them , ver . , . in all these and sundry other instances doth he put a difference between these apostates and true believers . and whereas the apostle intends to declare the aggravation of their sin in falling away by the principal priviledges whereof they were made partakers , here is not one word in name or thing of those which he expresly assigns to be the chief priviledges of true believers , rom. . , , , . . our next enquiry is more particularly whom he doth intend . and ( ) they were such who not long before were converted from judaisme unto christianity , upon the evidence of the truth of its doctrine , and the miraculous operations wherewith its dispensation was accompanied . ( ) he intends not the common sort of them , but such as had obtained especial priviledges among them . for they had received extraordinary gifts of the holy ghost , as speaking with tongues or working miracles . and ( ) they had found in themselves and other convincing evidences , that the kingdom of god and the messiah , which they called the world to come , was come unto them , and had satisfaction in the glories of it . ( ) such persons as these , as they have a work of light on their minds , so according to the efficacy of their convictions may have such a change wrought upon their affections and in their conversation , as that they may be of great esteem among professors ; and such these here intended might be . now it must needs be some horrible frame of spirit , some malitious enmity against the truth and holiness of christ and the gospel , some violent love of sin and the world , that could turn off such persons as these from the faith , and blot out all that light and conviction of truth , which they had received . but the least grace is a better security for heaven , than the greatest gifts and priviledges whatever . these are the persons concerning whom our apostle discourseth , and of whom it is supposed by him , that they may fall away , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the especial nature of the sin here intended is afterwards declared in two instances or aggravating circumstances . this word expresseth the respect it had to the state and condition of the sinners themselves ; they fall away , do that whereby they do so . i think we have well expressed the word , if they shall fall away . our old translations render it only , if they shall fall , which expressed not the sense of the word , and was liable to a sense not at all intended . for he doth not say , if they shall fall into sin , this or that or any sin whatever that can be named , suppose the greatest sin imaginable , namely , the denial of christ in the time of danger or persecution . this was that sin ( as we intimated before ) about which so many contests were raised of old , and so many canons were multiplied about the ordering of them who had contracted the guilt thereof . but one example well considered , had been a better guide for them than all their own arbitrary rules and imaginations : when peter fell into this sin , and yet was renewed again to repentance , and that speedily . wherefore we may lay down this in the first place as to the sense of the words ; there is no particular sin that any man may fall into occasionally through the power of temptation , that can cast the sinner under this commination , so that it should be impossible to renew him to repentance . it must therefore ( secondly ) be a course of sin or sinning that is intended . but there are various degrees herein also , yea there are divers kinds of such courses in sin . a man may so fall into a way of sin , as still to retain in his mind such a principle of light and conviction that may be suitable to his recovery . to exclude such from all hopes of repentance , is expresly contrary to ezek. . . isa. . . yea and the whole sense of the scripture . wherefore men after some conviction and reformation of life , may fall into corrupt and wicked courses and make a long abode or continuance in them . examples hereof we have every day amongst us , although it may be none to parallel that of manasseh ; consider the nature of his education under his father hezekiah , the greatness of his sins , the length of his continuance in them , with his following recovery , and he is a great instance in this case . whilst there is in such persons any seed of light or conviction of truth which is capable of an excitation or revival , so as to put forth its power and efficacy in their souls , they cannot be looked on to be in the condition intended , though their case be dangerous . . our apostle makes a distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . between stumbling and falling , and would not allow that the unbelieving jews of those days , were come so far as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , to fall absolutely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i say then have they stumbled , that they should fall ? god forbid ; that is , absolutely and irrecoverably . so therefore doth that word signifie in this place . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encreaseth the signification , either as to perverseness in the manner of the fall , or as to violence in the fall its self . from what hath been discoursed it will appear , what falling away it is that the apostle here intendeth . and , ( ) it is not a falling into this or that actual sin , be it of what nature it will , which may be , and yet not be a falling away . ( ) it is not a falling upon temptation or surprisal , for concerning such fallings we have rules of another kind given us in sundry places , and those exemplified in especial instances ; but it is that which is premeditated , of deliberation and choice . ( ) it is not a falling by a relinquishment or renunciation of some though very material principles of christian religion by error or seduction , as the corinthians fell , in denying the resurrection of the dead , and the galatians by denying justification by faith in christ alone . wherefore , ( ) it must consist in a total renunciation of all the constitutent principles and doctrines of christianity , whence it is denominated . such was the sin of them who relinquished the gospel to return unto judaisme , as it was then stated , in opposition unto it , and hatred of it . this it was , and not any kind of actual sins , that the apostle manifestly discourseth concerning . ( ) for the compleating of this falling away according to the intention of the apostle , it is required that this renunciation be avowed and professed ; as , when a man forsaketh the profession of the gospel , and falls into judaisme or mahumatisme , or gentilisme , in perswasion and practice . for the apostle discourseth concerning faith and obedience as professed , and so therefore also of their contraries . and this avowment of a relinquishment of the gospel hath many provoking aggravations attending it . and yet whereas some men may in their hearts and minds utterly renounce the gospel , but upon some outward secular considerations , either dare not or will not profess that inward renunciation , their falling away is compleat and total in the sight of god ; and all they do to cover their apostasie in an external compliance with christian religion , is in the sight of god but a mocking of him , and the highest aggravation of their sin . this is the falling away intended by the apostle ; a voluntary resolved relinquishment of , and apostasie from the gospel , the faith , rule , and obedience thereof , which cannot be without casting the highest reproach and contumely imaginable upon the person of christ himself , as is afterwards expressed . concerning these persons and their thus falling away , two things are to be considered in the text. ( ) what is affirmed of them . ( ) the reason of that affirmation . the first is , that it is impossible to renew them again to repentance . the thing intended is negative ; to renew them again to repentance , this is denied of them ; but the modification of that negation , turns the proposition into an affirmation ; it is impossible so to do . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the importance of the word is dubious ; some think an absolute , and others a moral impossibility is intended thereby . this latter most fix upon , so that it is a matter rare , difficult , and seldom to be expected , that is intended , and not that which is absolutely impossible . considerable reasons and instances are produced for either interpretation . but we must look farther into the meaning of it . all future events depend on god , who alone doth necessarily exist . other things may be or may not be , as they respect him or his will. and so things that are future may be said to be impossible , or be so , either with respect unto the nature of god , or his decrees , or his moral rule , order and law. things are impossible with respect unto the nature of god , either absolutely as being inconsistent with his being and essential properties ; so it is impossible , that god should lye ; or on some supposition , so it is impossible , that god should forgive sin without satisfaction , on the supposition of his law , and the sanction of it . in this sense the repentance of these apostates it may be is not impossible . i say , it may be ; it may be there is nothing in it contrary to any essential properties of the nature of god , either directly or reductively . but i will not be positive herein . for the things ascribed unto these apostates are such , namely , their crucifying the son of god afresh , and putting him unto open shame , as that i know not but that it may be contrary to the holiness and righteousness and glory of god , as the supream ruler of the world , to have any more mercy on them than on the devils themselves , or those that are in hell. but i will not assert this to be the meaning of the place . again , things possible in themselves , and with respect unto the nature of god , are rendered impossible by gods decree and purpose : he hath absolutely determined , that they shall never be . so it was impossible that saul and his posterity should be preserved in the kingdom of israel . it was not contrary to the nature of god , but god had decreed that so it should not be , sam. . , . but the decrees of god respecting persons in particular , and not qualifications in the first place , they cannot be here intended ; because they are free acts of his will , not revealed neither in particular , nor by virtue of any general rule , as they are soveraign , making differences between persons in the same condition , rom. . , . what is possible or impossible with respect unto the nature of god , we may know in some good measure from the certain knowledge we may have of his being and essential properties . but what is so one way or other with respect unto his decrees or purposes , which are soveraign free acts of his will , knoweth no man , not the angels in heaven , isa. . , . rom. . . thirdly , things are possible or impossible with respect unto the rule and order of all things that god hath appointed . when in things of duty god hath neither expresly commanded them , nor appointed means for the performance of them , then are we to look upon them as impossible , and then with respect unto us they are so absolutely , and so to be esteemed . and this is the impossibility here principally intended . it is a thing that god hath neither commanded us to endeavour , nor appointed means to attain it , nor promised to assist us in it . it is therefore that which we have no reason to look after , attempt or expect , as being not possible by any law , rule , or constitution of god. the apostle instructs us no farther in the nature of future events , but as our own duty is concerned in them . it is not for us either to look or hope , or pray for , or endeavour the renewal of such persons unto repentance . god gives law unto us in these things , not unto himself . it may be possible with god for ought we know , if there be not a contradiction in it unto any of the holy properties of his nature ; only he will not have us to expect any such things from him , nor hath he appointed any means for us to endeavour it . what he shall do , we ought thankfully to accept ; but our own duty towards such persons is absolutely at an end . and indeed they put themselves wholly out of our reach . that which is said to be thus impossible with respect unto these persons , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to renew them again to repentance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new testament with respect unto god , signifies a gracious change of mind on gospel principles and promises , leading the whole soul into conversion unto god. this is the beginning and entrance of our turning unto god , without which , neither the will nor the affections will be engaged unto him , nor is it possible for sinners to find acceptance with him . it is impossible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to renew . the construction of the word is defective , and must be supplied ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be added , to renew themselves ; it is not possible they should do so , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that some should , that any should renew them , and this i judge to be intended . for the impossibility mentioned respects the duty and endeavours of others . in vain shall any attempt their recovery by the use of any means whatever . and we must enquire what it is to be renewed , and what it is to be renewed again . now our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the renovation of the image of god in our natures , whereby we are dedicated again unto him . for as we had lost the image of god by sin , and were separated from him as things prophane , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects both the restauration of our nature , and the dedication of our persons to god. and it is twofold . first , real and internal in regeneration and effectual sanctification . the washing of regeneration and the renewing of the holy ghost , tit. . . thes. . . but this is not that which is here intended . for this these apostates never had , and so cannot be said to be renewed again unto it . for no man can be renewed again unto that which he never had . secondly , it is outward in the profession and pledge of it . wherefore renovation in this sense consists in the solemn confession of faith and repentance by jesus christ , with the seal of baptism received thereon . for thus it was with all those who were converted unto the gospel . upon their profession of repentance towards god , and faith in our lord jesus christ , they received the baptismal pledge of an inward renovation , though really they were not partakers thereof . but this estate was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their renovation . from this state they fell totally , renouncing him who is the author of it , his grace which is the cause of it , and the ordinance which is the pledge thereof . hence it appears what it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to renew them again . it is to bring them again into this state of profession by a second renovation , and a second baptism as a pledge thereof . this is determined impossible , and so unwarrantable for any to attempt . and for the most part such persons do openly fall into such blasphemies against , and engage ( if they have power ) into such persecution of the truth , as that they give themselves sufficient direction how others should behave themselves towards them . so the ancient church was satisfied in the case of julian . this is the sum concerning what is affirmed of these apostates , namely , that it is impossible to renew them unto repentance , that is , so to act towards them as to bring them to that repentance whereby they may be enstated in their former condition . hence sundry things may be observed for the clearing the apostles design in this discourse . as , ( ) here is nothing said concerning the acceptance or refusal of any upon repentance or the profession thereof after any sin , to be made by the church , whose judgement is to be determined by other rules and circumstances . and this perfectly excludes the pretence of the novatians from any countenance in these words . for whereas they would have drawn their warranty from hence for the utter exclusion from church communion of all those who had denied the faith in times of persecution , although they expressed a repentance whose sincerity they could not evince ; those only are intended , who neither do , nor can come to repentance it self , nor make a profession of it , with whom the church had no more to do . it is not said , that men who ever thus fell away , shall not upon their repentance be admitted into their former state in the church ; but that such is the severity of god against them that he will not again give them repentance unto life . ( ) here is nothing that may be brought in bar against such as having fallen into any great sin , or any course in sinning , and that after light , convictions , and gifts received and exercised , who desire to repent of their sins and endeavour after sincerity therein . yea such a desire and endeavour exempts any one from the judgement here threatened . there is therefore in it that which tends greatly to the encouragement of such sinners . for , whereas it is here declared concerning those who are thus rejected of god , that it is impossible to renew them , or to do any thing towards that which shall have a tendency to repentance ; those who are not satisfied that they do yet savingly repent , but only are sincerely exercised how they may attain thereunto , have no concernment in this commination , but evidently have the door of mercy still opened unto them . for it is shut against those who shall never endeavour to turn by repentance . and although persons so rejected of god , may fall under convictions of their sin attended with despair , which is unto them a foresight of their future condition ; yet as unto the least attempt after repentance on the terms of the gospel , they do never rise up unto it . wherefore the impossibility intended of what sort soever it be , respects the severity of god , not in refusing or rejecting the greatest sinners which seek after and would be renewed unto repentance , which is contrary unto innumerable of his promises ; but in the giving up such sinners as these are here mentioned , unto that obdurateness and obstinacy in sinning , that blindness of mind , and hardness of heart , as that they neither can nor shall ever sincerely seek after repentance , nor may any means according to the mind of god be used to bring them thereunto . and the righteousness of the exercise of this severity is taken from the nature of this sin or what is contained in it , which the apostle declares in the ensuing instances . verse , . what the apostle had doctrinally instructed the hebrews in before , in these verses he layeth before them under an apposite similitude . for his design herein is to represent the condition of all sorts of persons who profess the gospel , and live under the dispensation of its truths , with the various events that do befall them . he had before treated directly only of unfruitful and apostatizing professors , whom here he represents by unprofitable ground , and gods dealing with them as men do with such ground when they have tilled it in vain . for the church is a vine or vineyard , and god is the husbandman , joh. . . isa. . , , . but here moreover for the greater illustration of what he affirms concerning such persons , he compriseth in his similitude the contrary state of sound believers and fruitful professors , with the acceptance they have with , and blessing they receive from god. and contraries thus compared do illustrate one another , as also the design of him who treateth concerning them . we need not therefore engage into a particular enquiry what it is which the word for , whereby these verses are annexed and continued unto the precedent , doth peculiarly and immediately respect , concerning which there is some difference among expositors . some suppose it is the dealing of god with apostates before laid down which the apostle regards , and in these verses gives an account of the reason of it , or whence it is they come unto such a woful end. others observing that in his wholle ensuing discourse he insists principally if not only on the state of sound believers and their acceptance with god , suppose he hath immediate respect unto what he hath declared in the beginning of the chapter , ver . , . concerning his design to carry them on unto perfection . but there is no need that we should restrain his purpose to either of these intentions exclusively unto the other ; yea it is contrary to the plain scope of his discourse so to do . for he compriseth both sorts of professors and gives a lively representation of their condition , of gods dealing with them , and the event thereof . the reason therefore that he gives is not to be confined to either sort exclusively , but extends it self equally to the whole subject treated of . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is not any thing materially to be observed concerning these words in any translations ancient or modern ; they all agree unless one or two that openly depart from the text , and which therefore are of no consideration . only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the syriack rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter quos , for whom ; all others read per quos , or a quibus , by whom ; only ours mark for whom in the margin , which indeed is the more usual signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an accusative case . but that is not infrequently put for the genitive . and although this be not usual in other authors , yet unquestionable instances of it may be given , and amongst them that of demosten . olint . . is eminent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seeth the way whereby ( by which ) philip who at first was weak became so great . but into the proper sense of this expression in this place we must enquire afterwards . for the earth which drinketh in the rain , that cometh oft upon it , and bringeth forth herbs meet for them by whom it is dressed , receiveth blessing from god. but that which beareth thorns and briars , is rejected , and is nigh unto cursing , whose end is to be burned . some things must be observed concerning this similitude in general , before we enquire into the particular parts of it . ( ) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or application of it , is left included in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or proposition of the similitude it self , and is not expressed . a description is given of the earth by its culture , fruit or barrenness , but nothing is especially added of the things signified hereby , although those are principally intended . and the way of reasoning herein , as it is compendious , so it is plain and instructive , because the analogie between the things produced in the similitude , and the things signified , is plain and evident , both in it self and from the whole discourse of the apostle . ( ) there is a common subject of the whole similitude branched out into distinct parts , with very different events ascribed unto them . we must therefore consider , both what is that common subject , as also wherein the distinct parts whereinto it is branched , do agree on the one hand , and differ on the other . ( ) the common subject is the earth ; of the nature whereof both branches are equally participant . originally and naturally they differ not , they are both the earth . ( ) on this common subject in both branches of it , the rain equally falls ; not upon one more and the other less , not upon one sooner and the other later . ( ) it is equally dressed , tilled , or manured by or for the use of some . one part doth not lie neglected , whilst the other is cared for . in these things there is an agreement , and all is equal in both branches of the common subject . but hereon a partition is made or a distribution of this common subject into two parts or sorts with a double difference between them ; and that ( ) on their own part , ( ) of gods dealing with them . for ( ) the one part brings forth herbs which are described by their usefulness , they are meet for them by whom they are dressed . the other bare thorns and briars , things not only of no use or advantage , but moreover noxious and hurtful . ( ) they differ in the consequent , on the part of god , for the first sort receiveth blessing from god , the other in opposition unto this blessing from god , ( whence we may also learn what is contained therein ) is first rejected , then cursed , then burned . before i proceed to the particular explication of the words , enquiry must be made into the especial design of the apostle in them with respect unto these hebrews . for here is not only a threatening of what might come to pass , but a particular prediction of what would come to pass , and a declaration of what was already in part accomplished . for by the earth he understands in an especial manner the church and nation of the jews . this was gods vineyard , isa. . , . hereunto he sent all his ministers and last of all his son , matth. . . jer. . . and to them he calls , o earth , earth , earth hear the word of the lord , jer. . . upon this earth the rain often fell in the ministerial dispensation of the word unto that church and people . with respect hereunto christ says unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how often would i have gathered thy children , matth. . . as here the rain is said to fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , often upon it . this was the earth wherein were the plants of gods especial planting . and these were all now distributed into two parts . ( ) those who believing and obeying the gospel brought forth the fruits of repentance , faith and new obedience . these being effectually wrought upon by the power of god in the new creation , our apostle compares to the earth in the old creation , when it was first made by god and blessed of him . then in the first place it brought forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the lxx. render the word , herb meet for him that made and blessed it , gen. . . and these were still to be continued the vineyard of god , a field which he cared for . this was that gospel church gathered of the hebrews which brought forth fruit to the glory of god , and was blessed of him . this was the remnant among them according to the election of grace , which obtained mercy when the rest were blinded , rom. . , . for ( ) the remainder of this people , the residue of this earth , it was made up of two sorts , which are both of them here cast under the same lot and condition . there were obstinate unbelievers on the one hand , who pertinaciously rejected christ and the gospel , with hypocritical apostates on the other , who having for a season embraced its profession , fell off again unto their judaisme . all these the apostle compares unto the earth when the covenant of god with the creation was broken by the sin of man and it was put under the curse . hereof it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the lxx renders it , the very words here used by the apostle , it beareth thorns and briars . such was this church and people now they had broken and rejected the covenant of god by their unbelief , earth that brought forth thorns and briars . the best of them was as a briar and the most upright of them as a thorn hedge , then was the day of their prophets nigh , the day of their visitation foretold by the prophets their watchmen , micah . . so god threatened that when he rejected his vineyard it should bring forth briars and thorns , isa. . . and of these unbelieving and apostate hebrews of this barren earth , the apostle affirmeth three things . ( ) that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rejected , or not approved , that is of god. hereof they boasted , and herein they continued yet to pride themselves , that god owned them , that they were his people , and preferred them above all others . but although god was pleased yet to exercise patience towards them , yet he had pronounced concerning them in general , that they were not his people , that he owned them not . thorns and briars were come upon their altars , so that both their persons and worship were rejected of god. ( ) it was nigh unto cursing . and this curse which it was now very nigh unto had in it ( ) barrenness ; and ( ) an unalterable and irrevocable destination unto destruction . ( ) it had in it barrenness . for this church of the jews made up now of infidels and apostates was represented by the figg-tree cursed by our saviour , matth. . . he said unto it , let no fruit grow on thee henceforward for ever , and presently the figg-tree withered away . after this time the gospel having been sufficiently tendred unto them , and rejected by them , there was no more of saving faith , repentance , or obedience , nothing that was acceptable unto god , in holiness or worship ever found amongst them to this day . many jews were after this converted , but the church of the jews never bare any more fruits unto god. and ( ) they were devoted unto destruction . the close of the old testament , and therein of the immediate solemn revelation of god unto that church was , that if they received not the lord christ after the coming and ministry of elijah , that is , of john the baptist , that god would come and smite the whole earth with a curse , mal. ult . he would make it a thing anathematized or sacredly devoted unto destruction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . when god first brought them into his land , which was to be the seat of his ordinances and solemn worship , the first town that they came unto was jericho . this therefore god anathematized or devoted to perpetual destruction , with a curse upon him that should attempt its re-edification , joh. . . the whole land thereby was alienated from its former possessors , and devoted unto another use , and the place it self utterly destroyed . jerusalem , and consequently the whole church was now to be made as jericho ; and the curse denounced was now speedily to be put in execution , wherein the land was to be alienated from their right unto it , and be devoted to desolation . ( ) the end of all this was that this earth should be burned . an universal desolation according to the prediction of our saviour by fire and sword , representing the eternal vengeance they were liable unto was to come upon them . this was now approaching , namely , the end of their church and state in the destruction of the city , temple and nation . this was the especial design of the apostle with respect unto these hebrews ; and he adds this scheme or dclineation of the present and approaching condition of that apostatized church , to give terror unto the commination that he gave unto unprofitable professors . but whereas all things unto the very last happened unto them in types , and the condition of the churches of the gospel is represented in their sin and punishment ; and whereas the things reflected on are such as it is the common and constant concernment of all professors heedfully to consider , i shall open the words in the whole latitude of their signification , as they are peculiarly instructive unto us . . the subject of the proposition in the similitude , is the earth ; and that which is represented thereby , is the hearts and minds of all those to whom the gospel is preached . so it is explained in that parable of our saviour , wherein he expressed the word of the gospel as preached by seed , and compares the hearers of it unto several sorts of ground whereinto that seed is cast . and the allusion is wonderful apposite and instructive . for ( ) seed is the principle of all things living ; of all things that having any kind of natural life , are capable of natural increase , growth , and furit . and whatever they arrive unto , it is but the actuating of the vital seed from whence they do proceed . so is the word of the gospel unto all spiritual life , pet. . . and believers because of their growth , increase , and fruit , from this vital principle or seed of the word , are called vines , plants of gods planting , and the like . ( ) the earth is the only fit and proper subject for seed to be put into , and alone is capable of the culture or husbandry that is to be used about it . god hath made no other matter or subject to receive the seeds of things that may bring forth fruit ; no man casts seed into the air or water . it was of the earth alone that god said , let it bring forth grass , the herb yielding seed , and the fruit-tree yielding fruit after its kind , whose seed is in it self upon the earth , gen. . , . the earth alone hath a passive power to be made fruitful , it hath that matter in it which being cultivated , disposed , excited , sowed , planted , blessed , may bring forth fruit. so it is with the souls of men with respect unto the seed of the word . their minds , and they alone , are a subject capable of receiving of it , and improving it . they are the only meet object of divine care and culture . the faculties of our souls , our minds , wills and affections are meet to entertain the gospel , and to bring forth the fruits of it , whereof nothing is found in any other creatures on the earth . hence we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . gods husbandry , the ground or field that he tilleth . as christ mystical comprising all professors is the vine , and his father is the husbandmam , joh. . . by whom it is dressed and pruned . ( ) the earth by and of it self , in the state wherein it is , brings forth nothing that is good or useful . upon its first creation it was inlaid and impregnated by the blessing of god with all seeds of useful herbs and fruits . but after the entrance of sin , its womb was cursed with barrenness as unto its first usefulness , and brings forth nothing of it self but thorns , briars , and noxious weeds , at least those in such abundance as to choke and corrupt all the remainders of useful seeds and plants in it . it is like the field of the slothful grown over with thorns , and nettles cover the face thereof . especially it is condemned to utter barrenness , if the rain fall not on it ; whereof afterwards . and such are the hearts and minds of men by nature . they are dark , barren , unprofitable , and which without divine culture will bring forth no fruits of righteousness that are acceptable unto god. all that of themselves they can bring forth are noxious weeds . among the weeds of unmanured earth some are painted with alluring colours , but they are but weeds still ; and among the fruits of unsanctified minds some may carry a more specious appearance than others ; but they are all , spiritually considered , sins and vices still . so then the common subject of the similitude is plain and instructive . and we may in our passage observe that , the minds of all men by nature are universally and equally barren with respect unto fruits of righteousness and holiness , meet for and acceptable unto god. they are all as the earth under the curse . there is a natural difference among men as unto their intellectual abilities . some are of a far more piercing and sagacious understanding , and of a sounder judgement than others . some have a natural temper and inclination disposing them unto gentleness , sobriety and modesty ; when others from their constitution are morose , passionate and perverse . and hereon some make a good progress in morality , and usefulness in the world , whist others lay immersed in all vitious abominations . there are therefore on these and the like accounts great differences among men , wherein some are incomparably to be preferred above others . but as to the fruits of spiritual holiness and righteousness all men by nature are equal and alike . for our nature as unto a principle of living unto god is equally corrupted in all . there are no more sparks or reliques of grace in one than another . all spiritual differences between men are from the power and grace of god in the dispensation of the word . but we must proceed . of this earth it is said , that it drinks in the rain that comes often upon it . something is wanting , something must be done to this barren earth to make it fruitful . and this is done by rain . and that is described , by ( ) its communication or application unto the earth ; it falls upon it ; ( ) an especial adjunct thereof in its frequency , it falls often on it . ( ) by that reception which the earth is naturally fitted and suited to give unto it ; it drinketh it in . the thing it self is rain . this is that whereby alone the earth otherwise dry and barren is impregnated and made fruitful . for there is therein a communication of moisture absolutely requisite to apply the nourishing virtue of the earth unto the radical principles of all fruits whatever , and therefore before any rain did fall god caused a vapour to arise which supplied the use of it and watered the earth , gen. . . so the poet expresseth it , tum pater omnipotens foecundis imbribus aether , conjugis in gremium late descendit & omnes magnus alit , magno commistus corpore , foetus . georg. . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a wetting shower , not a storm , not a violence of rain causing an inundation , which tends to barrenness and sterility , nor such as is unseasonable and spoils the fruits of the earth , but a plentiful shower is intended ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as aristotle observes . ( ) this rain falls on the ground . and ( ) it is said to fall often or frequenly , iteratis vicibus . the land of canaan is commended that it was not like the land of aegypt where the seed was sowed and watered with the foot ; but that it was a land of hills and valleys and did drink water of the rain of heaven , deut. . , . and they had commonly two seasons of it , the former whereof they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joreh , and the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malcosh , deut. . . the former fell about october in the beginning of their year , when their seed was cast into the ground , and the earth as it were taught thereby ( as the word signifies ) to apply it self unto the seed , and to become fruitful . the other fell about march when their corn was grown up , filling the straw and ear for the harvest , as the word probably signifies . hence it is said that jordan overfloweth all his banks at the time of harvest , josh. . . chron. . . which was occasioned by the falling of malcosh or this latter rain . and that this was in the first month or march , which was the entrance of their harvest , it is evident from hence , in that immediately after they had passed over jordan during the swelling of its waters , they kept the passeover at gilgal on the fourteenth of that first month , chap. . . whilst they had these rains in their proper seasons , the land was fruitful ; and it was by with-holding of them that god punished them with the barrenness of the earth , and famine thereon ensuing . besides these , in good seasons , they had many other occasional showers ; as mention is made of the showers on the mown grass . hence it is here supposed that the rain falls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , often on this earth . again , the earth is said to drink in the rain . the expression is metaphorical but common . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the allusion is taken from living creatures , who by drinking take in water into their inward parts and bowels . to do thus is peculiar unto the earth . if the rain falls upon rocks or stones , it runs off from them , it hath no admission into them . but into the earth it soaks more or less , according as the condition of the ground is more or less receptive of it . and it is the nature of the earth as it were to suck in these moistening rains that fall upon it , until it be even inebriated , psal. . . thou visitest the earth . and watereth it , thou waterest the ridges thereof abundantly , thou setlest the furrows thereof . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou inebriatest or makest drunk the furrows thereof . this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proposition of the similitude . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is included in it , that is , the application of it unto the matter in hand . ( ) that by the earth , the minds and consciences of men are intended , was before declared ; and it is as evident what is meant by the rain . yet some suppose that the gifts of the holy ghost before treated of may be designed by the apostle . for in the communication of them the holy spirit is frequently said to be poured out , that is , as water or rain . but this rain is said to fall often on the earth , ( yea upon that earth which continueth utterly barren ) in one shower after another . and this can be no way accommodated unto the dispensation of the gifts of the spirit . for they being once communicated , if they be not exercised and improved , god gives no more showers of them . it is therefore the administration of the word that , is intended . and in other places the doctrine of the scripture is frequently compared unto rain and watering , deut. . . my doctrine shall drop as the rain , my speech shall distill as the dew , as the small rain upon the tender herb , and as the showers upon the grass . and where god denies his word unto any people , he says , upon them there shall be no rain , zech. . . and hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drop as the rain doth is an expression for prophesying or preaching , ezek. . . amos . . the showers whereof are sometimes more soft and gentle , sometimes more earnest and pressing . and those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal. . . because of the ambiguity of the words , and the proportion that is between the things , are rendred by some , the rain also filleth the pools , and by others , the teachers shall be filled with blessings . this is that whereby god watereth and refresheth the barren souls of men ; that whereby he communicates unto them all things that may enable them to be fruitful ; in brief , not to enlarge on the allegory , the word of the gospel is every way unto the souls of men , as the rain to the barren earth . . this rain is said to fall often on the earth . and this may be considered either with respect unto the especial concernment of these hebrews which was laid open before , or unto the ordinary dispensation of the gospel . in the first way it regards and expresseth the frequent addresses made unto the people of the jews in the ministry of the word for their healing and recovery from those ways of ruine wherein they were ingaged . and so it may include the ministry of the prophets , with the close put unto it by that of christ himself , concerning which see our exposition on chap. . . and concerning this whole ministry it is , that our saviour so expostulates with them , matth. . . how often would i have gathered your children . and this also he at large represents in the parable of the housholder and his vineyard , with the servants that he sent unto it , from time to time to seek for fruit , and last of all his son , matth. . , , , . take it in the latter way for the dispensation of the word in general , and the manner of it with frequency and urgency is included in this expression . where the lord christ sends the gospel to be preached , it is his will that it should be so , instantly in season and out of season , that it may come as abundant showers of rain on the earth . . this rain is said to be drunk in ; the earth drinketh in the rain . there is no more intended in this expression , but the outward hearing of the word , a naked assent unto it . for it is ascribed unto them who continue utterly barren and unhealed , who are therefore left unto fire and destruction . but as it is the natural property of the earth to receive in the water that is poured on it ; so men do in some sense drink in the doctrine of the gospel , when the natural faculties of their souls do apprehend it and assent unto it , though it works not upon them , though it produce no effects in them . there are indeed in the earth rocks and stones on which the rain makes no impression , but they are considered in common with the rest of the earth , and there needs no particular exception on their account . some there are who when the word is preached unto them , do obstinately refuse and reject it ; but the hearers in common are said to drink it in ; and the other sort shall not escape the judgement which is appointed for them . and thus far things are spoken in general , what is common unto both those sorts of hearers which he afterwards distinctly insists upon . the word of the gospel in the preaching of it being compared unto rain we may observe that , the dispensation of it unto men is an effect of the soveraign power and pleasure of god , as is the giving of rain unto the earth . there is nothing in nature that god assumeth more into his prerogative than this of giving rain . the first mention of it in the world , is in these words , the lord god had not caused it to rain upon the earth , gen. . . all rain is from the lord god , who causeth it to rain or not to rain at his pleasure . and the giving of it he pleads as a great pledge of his providence and goodness . he left not himself of old without witness , in that he did good and gave rain from heaven , acts . . our saviour also makes it an argument of his goodness that he causeth his rain to fall , matth. . . and whatever thoughts we have of the commonness of it , and whatever acquaintance men suppose they have with its causes , yet god distinguisheth himself as to his almighty power , from all the idols of the world that none of them can give rain . he calls his people to say in their hearts , let us fear the lord who giveth rain , jer. . . are there any among the vanities of the gentiles that can cause rain , or can the heavens give showers , jer. . and he exerciseth his soveraignty in the giving of it , amos . , . i caused it to rain upon one city , and not to rain upon another , one piece was rained upon , and the piece whereupon it rained not withered , so two or three cities wandered unto one city to drink water . and thus is it absolutely unto the dispensation of the gospel to nations , cities , places , persons ; it is gods disposal alone , and he useth a distinguishing soveraignty therein . he sendeth his word unto one people and not to another , to one city and not to another , at one time and not at another , and these are those matters of his , whereof he giveth no account . only some things we may consider which give us a prospect into the glory of his wisdom and grace herein ; and this i shall do in two instances , first in the principle of his dispensation ; secondly in the outward means of it . as ( ) the principal end which he designeth in his disposal of the dispensation of the gospel in that great variety wherein we do behold it , is the conversion , edification , and salvation of his elect. this is that which he aimeth to accomplish thereby , and therefore his will and purpose herein is that which gives rule and measure unto the actings of his providence concerning it . wherever there are any of his elect to be called , or in what time soever , there and then will he cause the gospel to be preached ; for the purpose of god which is according to election must stand , whatever difficulties lie in the way , rom. . . and the election must obtain , chap. . , . so the lord christ prayed that he would take care of all those that he had given unto him , which were his own by election ( thine they were and thou gavest them unto me ) and sanctifie them by his word , joh. . . in pursuit of his own purpose , and in answer unto that prayer of our lord jesus , he will send his word to find them out wherever they are , that so not one grain of his chosen israel shall be lost or fall to the ground . so he appointed our apostle to stay and preach at corinth , notwithstanding the difficulties and oppositions he met withall , because he had much people in that city , acts . , . they were his people by eternal designation , antecedently unto their effectual vocation , and therefore he will have the word preached unto them . and in the hard work of his ministry the same apostle who knew the end of it , affirms that he endured all things for the elects sake , tim. . . that they might be called and saved was the work he was sent upon . for whom he doth predestinate , them he also calleth , rom. . . predestination is the rule of effectual vocation , all and only they are so called by the word , who are predestinate . so speaks our saviour also , i have other sheep which are not of this fold , them also i must bring and they shall hear my voice , joh. . . he had some sheep in that fold of the church of the jews , to them therefore he preached the word , that they might be gathered unto him . but he had other sheep also , even all his elect among the gentiles , and saith he , them must i gather also . there is a necessity of it upon the account of the purpose of god concerning them , and they are to be gathered by hearing of his voice , or the preaching of the word . in that soveraignty therefore which god useth in the disposal thereof , causing the rain of the doctrine of his word to fall upon one place and not upon another , at one time and not at another , he hath still this certain end before him ; and the actings of his providence are regulated by the purposes of his grace . in what place or nation soever , in what time or age soever he hath any of his elect to be brought forth in the world , he will provide that the gospel of peace be preached unto them . i will not say that in every individual place where the gospel is preached , there are always some of the elect to be saved . for the enjoyments of one place may be occasioned by the work that is to be done in another , wherewith it is in some kind of conjunction : or the word may be preached in a place for the sake of some that are there only accidentally . as when paul first preached at philippi , lydia only was converted , who was a stranger in those parts , belonging to the city of thyatira in asia , acts . , . and an whole country may fare the better for one city , and an whole city for some part of it , as micah . . god concealeth this secret design under promiscuous outward dispensations . for he obligeth those by whom the word is preached to declare his mind therein unto all men indefinitely , leaving the effectual work of his grace in the pursuit of his purpose unto himself ; whence they believe who are ordained to eternal life , and those are added to the church that are to be saved , acts . . acts . . besides god hath other ends also in the sending of his word , though this be the principal . for by it he puts a restraint unto sin in the world , gives a visible control to the kingdom of sathan , and relieves mankind by sending light into those dark places of the earth , which are filled with habitations of cruelty . and by the convictions that he brings thereby on the minds and consciences of men , he makes way for the manifestation of the glory of his justice in their condemnation . coming and speaking unto them he leaves them without pretence or excuse , joh. . . yet will i not say that god sends the word for any continuance for these ends and designs only . for a short time he may do so , as our saviour sending forth his disciples to preach , supposeth that in some place their message may be totally rejected ; and thereon appointeth them to shake off the dust of their feet as a testimony against them , or their being left without excuse . but these are but secondary and accidental ends of the word where it is constantly preached . wherefore god doth not so send it for their sakes alone . but on the other side , i dare say , that where god doth not by any means nor in any degree send his word , there are none of his flect to be saved ; for without the word they can neither be called nor sanctified . and if any of them are in any such place , as whereunto he will not grant his word , he will by one providence or other , snatch them like brands out of the fire , and convey them under the showers of it . and this we find verified by experience every day . the gospel therefore doth not pass up and down the world by chance , as we know in how great variety it hath visited and left nations and people , ages and times ; nor is the disposal of it regulated by the wisdom and contrivance of men , whatever their work and duty may be in the dispensation of it ; but all this like the falling of the rain is regulated by the soveraign wisdom and pleasure of god , wherein he hath respect only unto the purpose of his own eternal grace . . he doth according to his soveraign pleasure call and send persons to the preaching of it , unto those to whom he will grant the priviledge thereof . every man may not upon his own head , nor can any man upon his own abilities undertake and discharge that work . this is the eternal rule and law of the gospel . whosoever shall call on the name of the lord shall be saved . but how shall men call on him in whom they have not believed ? and how shall they believe in him , of whom they have not heard ? and how shall they hear without a preacher ? and how shall they preach except they be sent ? rom. . , , . that is , by god himself ; for neither doth the apostle discourse , nor hath he any occasion in that place to discourse concerning the ordinary call of persons unto an office in the church , whereunto the ministry of the church it self is required . but he treats of preaching the gospel in general unto all or any parts of the world , and of the love and care of god in sending of men unto that purpose , whereby others coming to hear of him may believe in him , call upon his name , and be saved . hence he compares the work of god herein unto that of his sending forth light and natural instructions unto all the world by the luminaries of heaven wherein the ministry of men hath no place , verse . wherefore the preaching of the gospel depends absolutely on the soveraign pleasure of god in sending men unto that work ; for how should they preach except they be sent ? and he doth send them , first , by endowing them with spiritual gifts , enabling them unto that work and duty . the gospel is the ministration of the spirit ; nor is it to be administred but by virtue of the gifts of the spirit . these god gives unto them whom he sends by jesus christ , ephes. . , , &c. and these gifts are a sort of especial , peculiar , yea supernatural abilities , whereby men are fitted to , and enabled for the dispensation of the gospel . it is sad to consider what woful work they make who undertake this duty , and yet unfurnished with these abilities , that is , such who are sent of men , but are not sent of god. they harness themselves with external order , ecclesiastical mission according to some rules agreed upon among themselves , with some other implements and ornamental accoutrements , whereon they undertake to be preachers of the gospel , as it were whether god will or no. but these vanities of the gentiles cannot give rain , the preaching of the gospel as unto its proper ends , depends on gods sending alone . when they betake themselves to their work , they find themselves at a loss for gods mission , at least they do so unto whom they pretend to be sent . i speak it not , as though outward order and a due call were not necessary in a church unto the office of a teacher ; but only to shew that all order without a concurrence of the divine vocation is of no validity nor efficacy . now the dispensation of these spiritual gifts without which the rain of the doctrine of the gospel falleth not , depends solely on the soveraignty of god. the spirit divideth unto every one as he pleaseth , cor. . . and it is evident that he doth not herein follow the rule of any humane preparation . for whereas it is most certain , that the improvement of mens intellectual abilities in wisdom , learning , oratory and the like , are exceedingly subservient unto the use and exercise of these spiritual gifts , yet it is evident that god doth not always and regularly communicate them unto those who are so prepared ; no though they were acquired in a rational way , in order unto the work of the ministry . for how many may we see so qualified , and yet destitute of all relish of spiritual gifts , god preferring before them persons , it may be , behind and beneath them in those qualifications . as it was whilst all these affairs were transacted in an extraordinary manner at the first planting of the gospel . he did not chuse out eminently , the philosophers , the wise , the learned , the scribes , the disputers of this world , to communicate spiritual gifts unto , but generally fixed on persons of another condition and more ordinary capacity . some were so that none might think themselves excluded because of their wisdom and learning , things excellent in themselves ; but many of this sort , as our apostle informs us , were not called and chosen unto this work . so something in proportion hereunto may yet be observed in the distribution of the ordinary gifts of the spirit . at least it is evident that herein god obligeth himself to no rules of such preparations or qualifications on our part . nay which is yet farther , he walks not herein , in the steps of his own sanctifying and saving grace . but as he worketh that grace in the hearts of many on whom he bestows not those gifts which are needful to enable men unto the dispensation of the gospel , so he bestows those gifts on many , unto whom he will not vouchsafe his sanctifying grace . and these things make evident that soveraignty which god is pleased to exercise in his sending of persons unto the work of preaching the gospel , manifesting that the whole of it depends like the giving of rain , absolutely on his pleasure . and when men exclusively unto this part of gods call will keep up a ministry , and so make a preaching of the gospel , it is but a lifeless image of the true dispensation of it . secondly , this communication of gifts unto men is ordinarily accompanied with a powerful and effectual inclination of the minds of men , to undertake the work and ingage in it against those objections , discouragements , oppositions and difficulties , which present themselves unto them in their undertaking . there is so i say ordinarily , for there are more instances than one , of those who having the word of prophecy committed unto them , instead of going to niniveh , do consult their own reputation , ease and advantage , and so tack about to tarshish . and there are not a few who hide and napkin up their talents , which are given them to trade withall , though represented unto us under one instance only . but these must one day answer for their disobedience unto the heavenly call. but ordinarily that inclination and disposition unto this work , which accompanies the communication of spiritual gifts , is prevalent and effectual , so that the minds of men are fortified by it against the lions that are in the way , or whatever may rise up to deter them from it . so our apostle affirms that upon the revelation of christ unto him , and his call thereby to preach the gospel , immediately he conferred not with flesh and blood , but went into arabia about his work , gal. . , . he would not so much as attend or hearken unto cavils and exceptions against the work whereunto he was inclined and disposed , which is the way of a well grounded firm resolution . and something in proportion hereunto is wrought in the minds of them , who undertake this work upon an ordinary call of god. and where this is not , much success is not to be expected in the work of any , nor any great blessing of god upon it . when men go out hereunto in their own strength , without a supply of spiritual gifts , and engage in their work meerly upon external considerations , without this divine inclination of their hearts and minds , they may seem to cast out water as out of an engine by violent compression , they will never be like clouds to pour forth showers of rain . this therefore also is from the lord. again , . god ordereth things in his soveraign unsearchable providence , so as that the gospel shall be sent unto , and in the administration of it , shall find admittance in what places , and at what times seems good unto himself , even as he orders the rain to fall on one place and not on another . we have not wisdom to search into the causes , reasons , and ends of gods providential works in the world ; and individual persons seldom live to see the issue of those which are on the wheel in their own days . but we have ground enough in the scripture to conclude , that the principal works of divine providence in the world , and among the nations of the earth , do respect the dispensation of the gospel , either in the granting of it , or the taking of it away . it were an easie matter to evince by evident instances that the principal national revolutions which have been in the earth , have been all of them subservient unto the counsel and purpose of god in this matter . and there are examples also manifesting how small occasions he hath turned unto great and signal use herein . but what hath been spoken may suffice to evince who is the father and author of this rain . and how this consideration may be improved unto the exercise of faith , prayer and thankfulness , is manifest . this rain is said to fall often upon the earth , which respects the actual dispensation of the word , by them unto whom it is committed . and we may thence observe , that it is the duty of those unto whom the dispensation of the word is committed of god , to be diligent , watchful , instant in their work , that their doctrine may as it were continually drop and distill upon their hearers ; that the rain may fall often on the earth . so hath god provided that the ridges of it may be watered abundantly , to make it soft ( or dissolve it ) with showers and so he blesseth the springing thereof , psal. . . in an hot , parching and dry season , one or two showers do but increase the vehemency of the heat and drouth , giving matter of new exhalations which are accompanied with some of the remaining moisture of the earth . of no other use is that dead and lazie kind of preaching wherewith some satisfie themselves and would force others to be contented . the apostles when this work was committed unto them , would not be diverted from a constant attendance unto it , by any other duty , much less any other occasion of life , acts . . see what a charge our apostle gives unto timothy to this purpose , tim. . , , . and a great example hereof we have in the account he gives concerning his own ministry in asia , acts . ( ) he declares when he began his work and ministry , the first day he came into asia , ver . . that is , on the first opportunity ; he omitted no season that he could possibly lay hold upon , but engaged into his work , as his manner was in every place , that he came unto . and ( ) in what manner did he teach ? he did it ( ) publickly in all assemblies of the church , and others also where he might have a quiet opportunity of speaking . and ( ) privately from house to house , ver . . all places were alike to him and all assemblies small or great , so he might have advantage of communicating unto them the knowledge of god in christ. and ( ) what did he so declare unto them , or instruct them in ? it was the whole counsel of god , ver . . the gospel of the grace of god , ver . . all things that were profitable unto them , ver . . in sum , repentance towards god and faith towards our lord jesus christ , ver . . and ( ) how did he dispense the word unto them ? it was by a declaration of the will of god , ver . . by testifying the necessity of gospel duties , ver . . by constant warnings and admonitions to stir men up unto diligence in obedience , and to caution them of their dangers , ver . . and ( ) when , or at what season did he thus lay out himself in the discharge of this duty ? he did it night and day , ver . . that is , continually upon all occasions and advantages . he was one by whom god watered his vineyard every moment . and ( ) in what outward condition was he , and with what frame of spirit did he attend his work ? he was in many temptations which befell him by the laying in wait of the jews , ver . . or in continual danger of his life by the persecutions they stirred up against him . and as unto himself and the frame of his heart in this work , he carried it on with all humility of mind and with many tears , ver . , . he was not lifted up with conceits of the glory , greatness and power of his office , of the authority over all the churches committed unto him by christ ; but with lowliness of mind , and meekness was as the servant of them all ; with that love , tenderness , compassion and fervency as he could not but testifie by many tears . here is the great example for dispensers of the gospel . we have not his grace , we have not his gifts , we have not his ability or assistance , and so are not able to come up unto him ; but yet certainly it is our duty to follow him though haud passibus aequis , and to conform our selves unto him according to our opportunity and ability . i confess i cannot but admire to think , what some men conceive concerning him or themselves ? can they say that from the first day of their coming into their diocesses or dignities , or parishes or places , they have thus behaved themselves ? have they so taught , so preached , so warned , and that with tears , night and day all sorts of persons , whom they suppose themselves to relate unto ? have they made it their work to declare the mysteries of the gospel , and the whole counsel of god , and this both publickly and privately , night and day according to their opportunities ? it will be said indeed that these things belonged unto the duty and office of the apostles , but those that succeed them as ordinary overseers of the church , may live in another manner , and have other work to do . if they should carry it with that humility of mind as he did , and use entreaties with tears as he did , and preach continually as he did , they should have little joy of their office , and besides they should be even despised of the people . these things therefore they suppose not to belong unto them . yea but our apostle gives this whole account concerning himself unto the ordinary bishops of the church of ephesus , ver . , . and in the close of it tells them , that he hath shewed them all things how they ought to do , ver . . and what he apprehended to be the duty of all to whom the dispensation of the word is committed , he manifests in his last solemn charge that he left with his son timothy a little before his death , tim. . , . i charge thee therefore before god , and the lord jesus christ who shall judge the quick and the dead at his appearing and his kingdom , preach the word , be instant in season , out of season , reprove , rebuke , exhort with all long-suffering and doctrine ; so ver . . he did no more himself than what he requires in timothy according to the proportion of his abilities . and the discharge of this work is not to be measured by particular instances of the frequency of preaching , but by that purpose , design and frame of heart which ought to be in ministers , of laying out themselves to the utmost in the work of the ministry on all occasions , resolving to spend and to be spent therein . i could easily shew on how many accounts frequency and urgency in preaching of the word , is indispensably required of those unto whom the work is committed , that therein the rain may fall oft upon the earth . but i must not too far digress . the command of god , the love and care of christ towards his church , the ends of gods patience and long-suffering , the future manifestation of his glory in the salvation of belicvers and the condemnation of those that are disobedient , the necessities of the souls of men , the nature and kind of the way whereby god gives spiritual supplies by the ministry of the word , the weakness of our natural faculties of the mind in receiving , heb. . . isa. . , . and of the memory in retaining spiritual things , heb. . . chap. . . the weakness of grace , rev. . . requiring continual refreshments , isa. . . the frequency and variety of temptations , interrupting our peace with god , not otherwise to be repelled , cor. . , . the design of christ to bring us gradually unto perfection , might all be pleaded in this case . but the law of this duty is in some measure written in the hearts of all faithful ministers , and those who are otherwise shall bear their own burdens . again , it is common to the whole earth often to drink in the rain that falls upon it , though but some parts only of it prove fruitful , as it will appear in the following distribution of them . whence we may observe , that attendance unto the word preached , hearing of it with some diligence , and giving of it some kind of reception , make no great difference among men ; for this is common unto them who never become fruitful . this is so plainly exemplified by our saviour in the parable of the several sorts of ground that receive the seed of the word , yet on various occasions lose the power of it , and never come to fruit-bearing , that it needs no farther consideration . and i intend not those only who meerly hear the word and no more . such persons are like stones , which when the rain falleth on them it makes no impression into them , they drink it not in at all . it is no otherwise i say with many hearers , who seem not to have the least sense of what customarily they attend unto . but those are intended in the text and proposition who in some measure receive it , and drink it in . they give it an entrance into their understandings , where they become doctrinally acquainted with the truth of the gospel . and they give it some entrance into their affections , whence they are said to receive the word with joy . and moreover they allow it some influence on their conversations , as even herod did who heard the preachings of john baptist gladly and did many things thereon . all these things men may do , and yet at length prove to be that part of the earth which drinks in the rain , and yet absolutely is barren , and brings forth thorns and briars . there is yet wanting the receiving of it in a good and honest heart , which what it includes , will afterwards appear . and again , we may observe , that god is pleased to exercise much patience towards those whom he once grants the mercy and the priviledge of his word unto . he doth not presently proceed against them for and on their barrenness , but stays until the rain hath often fallen upon the ground . but there is an appointed season and period of time , beyond which he will not wait for them any more , as we shall see . the distribution of this earth into several parts , with the different lots and events of them , is nextly to be considered . the first sort the apostle describes two ways . ( ) by its fruitfulness ; ( ) by its acceptation with god. and this fruitfulness he farther manifests ; ( ) from the fruit it self which it bears , it is herb , or herbs ; ( ) from the nature and use of that fruit , it is meet for them by whom it is dressed . ( ) the manner of it , it brings it forth . these things we must a little open in their order , as they be in the text. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it bringeth forth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this word properly signifies the bringing forth of a woman that hath conceived with child , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke . . and so it is constantly used in the new testament , and not otherwise but only in this place , and james . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in an elegant similitude he compareth the work of lust in temptation unto an adulterous conception in the womb of the adulteress , when at length actual sin is brought forth . the seeds of it are cast into the mind and will by temptation , where after they are warmed , fomented and cherished , sin that ugly monster comes forth in the world. so is this earth said to bring forth , as a womb that is naturally and kindly impregnated , in its appointed season . and therefore when the apostle speaks of the other sort , he changeth his expression for such a word as may suit a deformed and monstrous production . but the native power of the earth being cherished by the rain that falls on it , brings forth as from a teeming womb , the fruits of those seeds it is possessed withall . . it brings forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , generans herbam ; the rhemists render it grass , causelesly and amiss . the word signifies such green herbs as are usually produced by careful culture , tilling or dressing ; such as are for the proper and immediate use of men , and not of their cattel . the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gen. . . all sorts of useful green herbs , whether medicinal or for food , or beauty and ornament . . the nature of this herbal fruit is , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . some render it by opportuna , and some by accommoda ; meet answers both . those that use the former word , seem to respect the season wherein it brings forth the fruit. and this is the commendation of it , that it makes no delays but brings forth in its proper time and season , when its owners and tillers have just ground and reason to expect and look for it . and it 's an especial commendation of any thing that beareth fruit ; and what is out of season is despised , psal . the latter word intends the usefulness and profitableness of the fruit brought forth in what season soever it be . we may comprise both senses , and justly suppose both of them to be intended . the syriack expresseth it by a general word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is or may be of use . and the fruits of the earth , are not profitable unless they are seasonable . so james calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the precious fruit of the earth , which the husbandman waiteth for , until the earth hath received the former and latter rain , jam. . . lastly , these herbs thus brought forth are meet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto them by whom it is tilled , or even by whom ; or by whom it is also tilled . the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not superfluous or insignificant . it declares an addition of culture unto the rain . for besides the falling of rain on the earth , there is likewise need of further culture that it may be made fruitful or bring forth herbs seasonably which shall be profitable unto men . for if only the rain fall upon it , it will bring forth many things indeed ; but if it be not tilled withall , for one useful herb , it will bring forth many weeds . as he speaks in the case of husbandry , quod nisi & assiduis terram insectabere rastris , et sonitu terrebis aves , & ruris opaci falce premes umbras , votisque vocaveris imbrem , heu magnum alterius frustra spectabis acervum . the earth must be tilled from its nature and the law of its creation . and therefore adam was to have tilled and wrought the ground in the garden even before the fall , gen. . . and this is the principal concernment of him that intends to live on the field . the falling of rain upon the earth is common unto the whole . that which gives a field a peculiar relation unto any , is , that he dresseth and fenceth and tilleth it . unto these dressers the herbs that are brought forth are said to be meet ; they belong unto them and are useful for them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered for whom , or by whom . in the first way , the chief owner of the ground , the lord of the field or vineyard , is signified . the ground is tilled or manured for his use , and he eats of the fruits of it . in the latter sense , those who immediately work about the ground in the tilling of it are intended . but there is no need to distinguish in this place between owner and dresser . for god as he is the great husbandman is both . he is the lord of the vineyard , it is his , and he dresseth and pruneth the vines that they may bring forth fruit , joh. . thirdly , the ground thus made fruitful receiveth blessing of god. and the blessing of god with respect unto a fruitful field is twofold . ( ) antecedent , in the communication of goodness , or fruit-causing virtue unto it . the smell of my son , is as the smell of a field which the lord hath blessed , gen. . . a field that abounds with blossoms , flowers and fruits yielding a sweet savour , being so made fruitful by the singular blessing of god. but this is not the blessing here intended . for it is supposed that this field is already made fruitful , so as to bring forth useful herbs , and therefore must be antecedently interested in this kind of blessing , without which nothing can thrive or prosper . wherefore ( ) gods benediction is taken for a consequent acceptation , or approbation , with care and watchfulness for a farther improvement . the blessing of god is at large described , isa. . , . and there are three things included in this blessing of a fruitful field . ( ) the owning , acceptation or approbation of it . such a field god owns , and is not ashamed that it should be looked on as his . and this is opposed to the rejection of the barren ground afterwards mentioned ; is rejected . ( ) the care , watchfulness and diligence that is used about it . god watcheth over such a field or vineyard to keep it night and day that none should hurt it , watering it every moment and purging the branches of its vines , to make them yet more fruitful ; opposed to being nigh unto cursing , that is wholly neglected or left unto salt and barrenness . ( ) a final preservation from all evil , opposed to the burning up of the barren earth with the thorns and briars that grow upon it . these things being spoken only of the ground whence the comparison is taken , the application of them though not expressed unto the spiritual things intended is plain and easie . for , . the ground thus dressed , thus bearing fruit and blessed of god , are true and sound believers . so our saviour declares it to be in the interpretation of his own parable to this purpose , matth. . they are such as receive the word of god in good and honest hearts , and bring forth fruits of it in several degrees . such as having been ministerially planted and watered , have an increase wrought in them by the grace of god , cor. . , . . there is included herein the manner how they bring forth the fruits intended . and that is , that they bring forth in their lives what was before conceived and cherished in their hearts . they have the root in themselves of what they bring forth . so doth the word here used signifie , namely , to bring forth the fruit of an inward conception . the doctrine of the gospel as cast into their hearts , is not only rain but seed also . this is cherished by grace , as precious seed , and as from a natural root or principle in the heart , brings forth precious fruit. and herein consists the difference between the fruit-bearing of true believers , and the works of hypocrites or false professors . these latter bring forth fruits like mushromes , they come up suddenly , have oft-times a great bulk and goodly appearance , but they are only a forced excrescency , they have no natural seed or root in the earth . they do not proceed from a living principle of them in their hearts . the other sort do first conceive , cherish and foment them in their hearts and minds , whence they bring them forth as from a genuine and natural principle . this is on either side fully declared by our saviour himself , luke . , , . . there are the herbs or fruits intended . these are they which elsewhere in the scripture are called the fruits of the spirit , the fruits of righteousness , of holiness and the like . all that we do in compliance with the will of god , in the course of our profession and obedience , is of this kind . all effects of faith and love , of mortification and sanctification , that are holy in themselves , and useful to others , whereby we express the truth and power of that doctrine of the gospel which we do profess , are the fruits and herbs intended . when our hearts are made holy , and our lives useful by the gospel , then are we fruitful . . these herbs are said to be meet for them by whom or for whom the earth is dressed . as it is neither useful nor safe to press similitudes beyond their principal scope and intention , and to bring in every minute circumstance into the comparison ; so we must not neglect what is fairly instructive in them , especially if the application of things one to another , have countenance and guidance given it in other places of the scripture , as it is in this case . wherefore to clear the application of this part of the similitude , we may observe , . that god himself is the great husbandman , joh. . . and all believers are gods husbandry , cor. . . he is so the husbandman as to be the soveraign lord and owner of this field or vineyard , and he puts workmen into it to dress it . this our saviout sets out at large in his parable , matth. . , &c. hence he calls his people , his portion , and the lot of his inheritance , deut. . . he speaks as though he had given up all the world besides into the possession of others , and kept his people only unto himself . and so he hath , as to the especial blessed relation which he intendeth . . it is god himself who taketh care for the watering and dressing of this field . he dealeth with it as a man doth with a field that is his own ; this he expresseth , isa. . . matth. . , . the dispensation of the word , and the communication of the spirit unto the church , with all other means of light , grace , and growth depend all on his care , and are all supreamly from him , as was shewed before . to this end he employeth his servants to work and dress it under him , who are labourers together with god , cor. . . because they are employed by him , do his work , and have the same end with him . . this tilling or dressing of the earth which is superadded to the rain , or the meer preaching of the gospel denoted thereby , may be referred unto three heads . ( ) the ministerial application of the word unto the souls and consciences of men , in the dispensation of all the ordinances of the gospel . this is the second great end of the ministry , as the dispensation of the word in general , as the rain , is the first . ( ) the administration of the censures and discipline of the church . this belongs unto the dressing and purging of gods vineyard , and of singular use it is unto that end , where it is rightly and duely attended unto . and those who under pretence hereof instead of purging the vineyard endeavour to digg up the vines , will have little thanks from him for their diligence and pains . ( ) afflictions and trials . by these he purgeth his vine that it may bring forth yet more fruit ; that is , he trieth , exerciseth , and thereby improveth the faith and graces of believers . pet. . . rom. . , , . jam. . , , . . god expecteth fruit from this field , which is so his own , and which he so careth for . i looked for grapes , isa. . . he sends his servants to receive the fruits of it , matth. . . though he stand in no need of us or our goodness , it extends not to him , we cannot profit him , as a man may profit his neighbour , nor will he grow rich with our substance , yet he is graciously pleased to esteem of the fruits of gospel obedience , the fruits of faith and love , of righteousness and holiness , and by them will he be glorified ; herein is my father glorified that ye bear much fruit , joh. . . matth. . . . these fruits when they are brought forth , god approveth of , accepteth , and farther blesseth them that bear them , which is the last thing in the words . some think there is no use of these fruits unless they are meritorious of grace and glory . but gods acceptation of them here , is called his benediction , his blessing of them that bring them forth . now a blessing cannot be merited ; it is an act of bounty and authority , and hath the nature of a free gift , that cannot be deserved . what doth a field merit of him by whom it is watered and tilled when it bringeth forth herbs meet for his use ; they are all but the fruits of his own labour , cost and pains . the field is only the subject that he hath wrought upon , and it is his own . all the fruits of our obedience are but the effects of his grace in us . we are a subject that he hath graciously pleased to work upon . only he is pleased in a way of infinite condescension to own in us , what is his own , and to pardon what is ours . wherefore the blessing of god on fruit-bearing believers , consists in three things . ( ) his approbation and gracious acceptance of them . so it is said that he had respect unto abel and his offering , gen. . . he graciously accepted both of his person and of his sacrifice , owning and approving of him , when cain and his were rejected . so he smelt a savour of rest from the sacrifice of noah , gen. . . and to testifie his being well pleased therewith , he thence took occasion to renew and establish his covenant with him and his seed . ( ) it is by increasing their fruitfulness ; every branch in the vine that beareth fruit , he purgeth that it may bring forth more fruit , joh. . . he multiplies the seed that is sown , and increaseth the fruits of their righteousness , cor. . . this is the constant way of god in his covenant dealings , with thriving fruitful christians ; he so blesseth them as that their graces and fruits shall more and more abound , so as that they shall be flourishing even in age , and bring forth more fruit unto the end. ( ) he blesseth them in the preparation he hath made for to give them an everlasting reward . a reward it is indeed of grace and bounty , but it is still a reward , a recompence of reward . for although it be no way merited or deserved , and although there be no proportion between our works , duties , or fruits and it , yet because they shall be owned in it , shall not be lost nor forgotten , and god therein testifies his acceptance of them , it is their reward . where god grants means , there he expects fruit. few men consider what is the state of things with them , whilst the gospel is preached unto them . some utterly disregard it any farther than as it is suited unto their carnal interests and advantages . for the gospel is at present so stated in the world , at least many parts of it , that great multitudes make more benefit by a pretence of it or what belongs unto it , and have greater secular advancements and advantages thereby , than they could possibly by the utmost of their diligence and ability in any other way , honest or dishonest , attain unto . these esteem it according to their worldly interests , and for the most part no otherwise ; they are merchants of souls , rev. . , , . pet. . . some look upon it as that wherein they are really concerned , and they will both take upon themselves the profession of it , and make use of it in their consciences as occasion doth require . but few there are who do seriously consider what is the errand that it comes upon , and what the work is god hath in hand thereby . in brief , he is by it , watering , manuring , cultivating the souls of men , that they may bring forth fruit unto his praise and glory . his business by it , is to make men holy , humble , self-denying , righteous , useful , upright , pure in heart and life , to abound in good works , or to be like himself in all things . to effect these ends , is this holy means suited , and therefore god is justly said to expect these fruits where he grants this means . and if these be not found in us , all the ends of gods husbandry are lost towards us , which what a doleful issue it will have the next verse declares . this therefore ought to be always in our minds whilst god is treating with us by the dispensation of the gospel . it is fruit he aims at , it is fruit he looks for , and if we fail herein , the advantage of the whole , both as unto our good and his glory , is utterly lost , which we must unavoidably account for . for this fruit god both expecteth , and will require . this is the work and effect of the gospel , col. . . and the fruit of it is threefold . ( ) of persons in their conversion unto god , rom. . . ( ) of real internal holiness in them or the fruits of the spirit , gal. . , . ( ) the outward fruits of rigteousness and charity , cor. . . phil. . . these god looketh to , isa. . . luke . . and he will not always bear with a frustration . a good husbandman will suffer thorns and other barren trees to grow in the field . but if a vine or figg-tree be barren in his garden , he will cut it down and cast it into the fire . however god will not always continue this husbandry , isa. . amos . . duties of gospel obedience are fruits meet for god , things that have a proper and especial tendency unto his glory . as the precious fruits of the earth which the husbandman waiteth for , are meet for his use , that is , such as supply his wants , satisfie his occasions , answer his labour and charge , nourish and enrich him ; so do these duties of gospel obedience , answer all the ends of gods glory which he hath designed unto it in the world . hereby , saith our saviour , is my father glorified , if ye bring forth much fruit. and we must enquire how these fruits are meet for god. for ( ) they are not so , as though he stood in any need of them unto his glory . our goodness extends not unto him , psal. . . it doth not so , as though he had need of it , or put any value on it for its own sake . hence he rejecteth all those multiplied outward services which men trusted unto , as if they obliged him by them , because without them or their services he is the soveraign possessor of all created beings and their effects , psal. . , , , , , . all thoughts hereof are to be rejected ; see job . , . chap. . , . ( ) they are not meet for god , as if they perfectly answered his law. for with respect thereunto , all our righteousnesses are as filtby raggs , most unmeet to be presented unto him , isa. . . and if he should mark what is amiss in us or them , who should stand , psal. . . much less ( ) are they so meet for him , as that by them we should merit any thing at his hand . this foolish presumption is contrary to the very nature of god and man , with that relation between them which necessarily ensues on their very beings . for what can a poor worm of the earth who is nothing , who hath nothing , who doth nothing that is good , but what it receives wholly from divine grace , favour , and bounty , merit of him who from his being and nature can be under no obligation thereunto , but what is meerly from his own soveraign pleasure and goodness ? they are therefore no otherwise meet for god but in and through christ , according to the infinite condescension which he is pleased to exercise in the covenant of grace . therein doth the lord christ ( ) make our persons accepted , as was that of abel through faith in him , which was the foundation of the acceptation of his offering , gen. . . heb. . . and this is of grace also ; it is to the praise of his glorious grace wherein he makes us accepted in the beloved , ephes. . . and ( ) he bears and takes away the iniquity that cleaves unto them as they proceed from us , which renders them unmeet for god. this was typed out by the plate of god , wherein was inscribed holiness to the lord , that was on the forehead of the high priest. it was that he might bear the iniquity of the holy things of the people , exod. . , , . he bare it in the expiation he made of all sin ; and takes it away in the sight of god. and ( ) he adds of the incense of his own mediation unto them , that they may have a sweet savour in their offering to god , rev. . . on this foundation it is that god hath graciously designed them unto sundry ends of his glory , and accepts them accordingly . for ( ) the will of his command is fulfilled thereby ; and this tends to the glory of his rule and government , matth. . . we are to pray that the will of god may be done on earth , as it is in heaven . the glory that god hath in heaven from the ministry of all his holy angels , consists in this , that they always , with all readiness and chearfulness do observe his commands and do his will , esteeming their doing so to be their honour and blessedness . for hereby is the rule and authority of god owned , avouched , exalted ; a neglect whereof was the sin and ruine of the apostate angels . in like manner our fruits of obedience are the only acknowledgements that we do or can make to the supream authority and rule of god over us , as the one law-giver , who hath power to kill and keep alive . the glory of an earthly king consists principally in the willing obedience which his subjects give unto his laws . for hereby they expresly acknowledge that they esteem his laws . wise , just , equal , useful to mankind , and also reverence his authority . and it is the glory of god , when the subjects of his kingdom , do testifie unto all , their willing chearful subjection unto all his laws , as holy , righteous , and good , by the fruits of their obedience ; as also that it is their principal honour and happiness to be ingaged in his service , joh. . . hereby is our heavenly father glorified , as he is our great king and law-giver . ( ) there is in the fruits of obedience an expression of the nature , power and efficacy of the grace of god , whereby also he is glorified , for he doth all things to the praise of the glory of his grace , ephes. . . in all the actings of lust and sin , in the drouth and dust of barrenness , we represent an enmity against him , and contrariety unto him , acting over the principle of the first rebellion and apostasie from him . these things in their own nature tend greatly to his dishonour , ezek. . . but these fruits of obedience are all effects of his grace , wherein he worketh in us to will and to do of his own good pleasure . and hereby are both the power and nature of that grace , manifested and glorified . the power of it in making fruitful the barren soils of our hearts , which as under the curse , would of themselves bring forth nothing but thorns and briars . wherefore to cause our hearts to abound in the fruits of faith , love , meekness , and all holy evangelical obedience , is that wherein the power of gods grace is both manifested and magnified , isa. . , , , . and they also declare the nature of god. for they are all of them things good , benigne , beautiful , useful to mankind , such as give peace , quietness , and blessedness unto the souls of them in whom they are , as tend to the restauration of all things in their proper order ; and unto the relief of the universe labouring under its confusion and vanity , phil. . . such i say are all the fruits of holy obedience in believers ; such is their nature and tendency , whereby they declare what that grace is from which they do proceed and whose effects they are , tit. . , . and hereby is god greatly glorified in the world . ( ) they are meet for god and tend unto his glory in that they express and manifest the efficacy of the mediation of the lord christ in the obedience of his life , and the sacrifice of his death . these he aimed at in them , tit. . . ephes. . , , . it is in jesus christ that god will be glorified . and this is manifested in the effects of his wisdom and love in his mediation . for hereby do we declare and shew forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the virtues of him who hath called us , pet. . . or the efficacious power of the mediation of christ , which these fruits are the effects and products of . we do not only declare the excellency and holiness of his doctrine , which teacheth these things , but also the power and efficacy of his blood and intercession , which procure them for us and work them in us . god is glorified hereby in that some return is made unto his goodness and love. that a creature should make any return unto god , answerable or proportionable unto the effects of his goodness , love and bounty towards it , is utterly impossible . and yet this men ought to take care about and satisfie before they talk of a farther merit . for what can we properly merit at his hands , whose precedent bounty we come infinitely short of answering or satisfying , in all that we can do ? but this of fruitfulness in obedience is the way which god hath appointed , whereby we may testifie our sense of divine love and goodness , and express our gratitude . and hereby do our fruits of righteousness redound unto the glory of god. ( ) god in and by them doth extend his care , goodness and love unto others . it is his will and pleasure that many who belong unto himself in an especial way , and others also among the community of mankind , should sometimes be cast into , and it may be always to be in a condition of wants and streights in this world . to take care of them , to provide for them , to relieve them , so as they also may have an especial sense of his goodness , and be instrumental in setting forth his praise , is incumbent on him who is the great provider for all . now one signal way whereby he will do this , is by the fruits of obedience brought forth in others . their charity , their compassion , their love , their bounty , shall help and relieve them that are in wants , streights , sorrows , poverty , imprisonment , exile , or the like . and so it is in all other cases ; their meekness , their patience , their sorbearance , which are of these fruits , shall be useful unto others , under their weaknesses and temptations . their zeal , their labour of love in teaching and instructing , or preaching the word , shall be the means of the conviction and conversion of others . so doth it please god by these fruits of obedience in some , to communicate of his own goodness and love , unto the help , relief , succour and redress of others . for those so relieved do , or at least ought , to look on all as coming directly from god. for it is he who not only commands those who are the means of their conveyance unto them , to do what they do , but he directly works it in them by his grace , without which , it would not be . and all this redoundeth unto the glory of god. this our apostle expresseth at large , cor. . , , , . for the administration of this service ( that is , the charitable and bountiful contribution of the corinthians unto the poor of the church of hierusalem ) not only supplieth the wants of the saints themselves , ( the thought whereof might give great satisfaction to the minds of men benign and compassionate , namely , that they have been able to relieve others ) but it is abundant also by many thanksgivings unto god ; it hath this effect upon the minds of all that are concerned in it , or do know of it , to cause them to abound in thanks and praise unto god. and he sheweth both the grounds whereon , and the way whereby this praise is so returned unto god. for ( ) they consider not meerly what is done , but the principle from whence it doth proceed . whilst by the experience of this ministration they glorifie god for your professed subjection unto the gospel . this in the first place affects them greatly , that whereas before they had only heard it may be a report , that you or some of you were converted unto the faith of the gospel , they had now by this ministration , that is , the relief of bounty communicated unto them , such an evidence and assurance , that with one consent they gave praise and glory to god for the work of his grace towards them . and indeed this usually is the first thing which affects the minds of any of the saints of god in any relief that god is pleased to hand out unto them by the means of others . they admire and bless god in and for his grace towards them by whose kindness and compassion they are relieved . so is god glorified by these fruits . and the second ground of their praises was , the liberal distribution unto themselves , as they found by experience , and unto all men , as they were informed and believed . the ministration its self testified their faith and obedience unto the gospel , but the nature of it , that it was liberal and bountiful , evidenced the sincerity and fruitfulness of their faith , or the exceeding grace of god in them , v. . they saw hereby that there was not an ordinary or common work only of grace on these corinthians engaging them into a common profession , and the duties of it , which yet was a matter of great thankfulness unto god ; but that indeed the grace of god exceedingly abounded in them , which produced these fruits of it in so plentiful a manner . and with respect hereunto also was praise peculiarly rendred unto god. hereunto also the apostle adds a double way whereby god was glorified distinct from the direct attribution of praises unto him . and by their prayer for you , which long after you , for the exceeding grace of god in you ; that is , by both these ways they glorifie god , both in their prayers for a supply of divine grace and bounty to them by whom they were relieved , and in their enflamed love towards them , and longing after them , which was occasioned only by their relief ; but the real cause , motive , and object of it , was the exceeding grace of god in them , which was evidenced thereby . and by both these duties , god is greatly glorified . hence the apostle concludes the whole with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of triumphant praises to god , thanks be to god for his unspeakable gift . this , saith he , is a gift that cannot be sufficiently declared amongst men , and therefore god is more to be admired in it . and the apostle presseth the occasion of their joynt thankfulness in a word that may include both the grace of god given unto the corinthians enabling them to their duty , and the fruit of that grace in the bounty conferred on the poor saints ; both of them were the gift of god , and in both of them was he glorified . and in this regard especially , are the fruits of our obedience unto the gospel , meet for him by whom we are dressed ; that is , have an especial tendency unto the glory of god. hence is that caution of the apostle , chap. . . but to do good and communicate , forget not , for with such sacrifices god is well pleased . our prayers and praises also , as he declares in the verse foregoing , are sacrifices unto god , and accepted with him , ver . . our whole obedience is our reasonable sacrifice , is a sacrifice acceptable unto god , rom. . . yea but in these fruits of benignity , bounty , charity , doing good , and communicating largely and liberally , god is in a peculiar manner well pleased and satisfied , as smelling a savour of rest through christ in such sacrifices . and i might here justly take occasion at large to press men unto an abundant fruitfulness in this especial kind of fruit-bearing , but that the nature of our discourse will not admit it . ( ) they are meet for god , because they are as the first-fruits unto him from the creation . when god took and rescued the land of canaan , which he made his own in a peculiar manner , out of the hands of his adversaries , and gave it unto his own people to possess and inherit , he required of them that on their first entrance thereunto , they should come and present him with the first of all the fruits of the earth , as an acknowledgement of his right to the land , and his bounty unto them , deut. . , , , , , , , . &c. the whole creation did by sin as it were go out of the possession of god , not of his right and power but of his love and favour : sathan became the god of this world , and the whole of it lay under the power of evil. by jesus christ he rescueth it again from its slavery and bondage unto sathan . but this he will not do all at once , only he will have some first-fruits offered unto him as an acknowledgement of his right , and as a pledge of his entring on the possession of the whole . and god is greatly glorified in the presenting of these first-fruits , at the recovery of the creation unto himself , which is a certain pledge of vindicating the whole from its present bondage : and it is believers that are these fruits unto god , jam. . . of his own will begat he us , with the word of truth , that we should be a kind of first-fruits of his creatures . but we are not so , but in our fruitfulness . thereby it is that there is a revenue of glory and praise returned unto god from this lower part of the creation , without which it bears nothing but thorns and briars in his sight . in these therefore and the like things consists the meetness of our fruits of obedience unto god , or his glory . again , where ever there are any sincere fruits of faith and obedience found in the hearts and lives of professors , god graciously accepts and blesseth them . nothing is so small , but that if it be sincere he will accept ; and nothing so great but he hath an overflowing reward for it . nothing shall be lost that is done for god , a cup of cold water , the least refreshment given unto any for his sake , shall be had in remembrance . all we have and are , is antecedently due to him , so as that there can be no merit in any thing we do . but we must take heed lest whilst we deny the pride of merit , we lose not the comfort of faith as to acceptance of our duties . it is a fruit of the mediation of jesus christ that we may serve god without fear in righteousness and holiness all our days . but if we are always anxious and solicitous about what we do , whether it be accepted with god or no ; how do we serve him without fear ? this is the worst kind of fear we are obnoxious unto , most dishonorable unto god , and discouraging unto our own souls , joh. . . for how can we dishonour god more than by judging that when we do our utmost in sincerity in the way of his service , yet he is not well pleased with us , nor doth accept of our obedience ? is not this to suppose him severe , angry , always displeased , ready to take advantage , one whom nothing will satisfie ? such thoughts are the marks of the wicked servant in the parable , luke . , , . where then is that infinite goodness , grace , condescension , love , compassion , which are so essential to his nature , and which he hath declared himself so to abound in ? and if it be so , what use is there of the mediation and intercession of jesus christ ? what benefit in the promises of the covenant ? and what is there remaining that can encourage us in and unto duties of obedience ? meerly to perform them because we cannot , we dare not do otherwise , a servile compliance with our conviction , is neither acceptable unto god , nor any ways comfortable unto our own souls . who would willingly lead such a life in this world , to be always labouring and endeavouring , without the least satisfaction that what he does will either please them by whom he is set on work , or any way turn to his own account ? yet such a life do men lead who are not perswaded that god graciously accepts of what they sincerely perform . a suspicion to the contrary ariseth up in opposition unto the fundamental principle of all religion , he that cometh unto god must believe that he is , and that he is the rewarder of all them that diligently seek him , heb. . this is the first principle and foundation of all religious worship , which if it be not well and firmly laid in our hearts , all our supplication will be in vain . now unless we do believe that he doth accept and bless our duties , we cannot believe that he is such a rewarder , or as he expressed it in the covenant with abraham , an exceeding great reward . but he hath descended to the lowest instances , of a little goats hair to the tabernacle , a mite into the treasury , a cup of water to a disciple ; to assure us that he despiseth not the meanest of our sincere services . but this must be spoken unto again on ver . . and therefore i shall not here farther confirm it . some perhaps will say , that their best fruits are so corrupted , their best duties so defiled , that they cannot see how they can find acceptance with so holy a god ? every thing that proceeds from them is so weak and infirm that they fear they shall suffer loss in all . and this very apprehension deprives them of all that consolation in the lord which they might take in a course of holy obedience . i answer ( ) this consideration of the defilements of sin that adhere to the best of our works or duties , excludes all merit whatever , and it is right it should do so . for indeed that cursed notion of the merit of good works , hath been the most pernicious engine for the ruine of mens souls , that ever sathan made use of ; for on the one hand many have been so swollen and puffed up with it , as that they would not deign in any thing to be beholding to the grace of god , but have thought heaven and glory as due to them for their works , as hell is to other men for their sin , or the wages of an hireling to him for his labour , which cries to heaven against the injustice of them that detain it . hence a total neglect of christ hath ensued . others convinced of the pride and folly of this presumption , and notwithstanding the encouragement unto fruitful obedience which lies in gods gracious acceptation and rewarding of our duties , have been discouraged in their attendance unto them . it is well therefore where this notion is utterly discarded by the consideration of the sinful imperfection of our best duties : so it is done by the church , isa. . . rom. . . ( ) this consideration excludes all hopes or expectation of acceptance with god upon the account of strict justice . if we consider god only as a judge pronouncing sentence concerning us and our duties according to the law , neither we nor any thing we do can either be accepted with him or approved by him . for as the psalmist says concerning our persons , if thou lord mark what is done amiss , o lord who can stand ! and prays , enter not into judgement with thy servant , o lord , for in thy sight shall no flesh living be justified . so it is with respect unto all our works and duties of obedience , not any one of them can endure the trial of god as judging by the law , but would appear as a filthy thing . whilst therefore persons are only under the power of their convictions , and are not able by faith to take another view of god and his dealings with them , but by the law , it is impossible that they should have any comfortable expectation of the approbation of their obedience . wherefore that we may be perswaded of the gracious acceptation of all our duties , even the least and meanest that we do in sincerity , and with a single eye to the glory of god , and that our labour in the lord should not be lost , we are always to have two things in the eye and view of our faith : ( ) the tenor of the covenant wherein we walk with god ; god hath abolished and taken away the covenant of works by substituting a new one in the room thereof , and the reason why he did so , was because of a double insufficiency in the law of that covenant unto his great end of glorifying himself in the salvation of sinners . for ( ) it could not expiate and take away sin , which must be done indispensably , or that end could not be obtained : this our apostle asserts as one reason of it , rom. . . and proves at large in this epistle afterwards . ( ) because it neither did nor could approve of such an obedience , as poor sanctified sinners were able to yield unto god ; for it required perfection , when the best which they can attain unto in this life is but sincerity . what then ! do we make void the law by faith ? doth not god require perfect righteousness of us ? the righteousness which the law originally prescribed ? yes he doth do , and without it the curse of the law will come upon all men whatever . but this also being that which in our selves we can never attain unto , is provided for in the new covenant , by the imputation of the righteousness of christ unto them that do believe . so the apostle expresly states the matter , rom. . , , , . on this supposition , god in this covenant hath provided for the acceptance of sincere though imperfect obedience , which the law had no respect unto . the sum is , that his acceptance now shall be suited unto the operation of his grace . he will crown and reward all the actings of his own grace in us ; whatever duty therefore is principles by grace , and done in sincerity , is accepted with god according to the tenour of this covenant . this therefore we are always to eye and consider as the bottom of the acceptance of our imperfect , weak , unworthy services . ( ) unto the same end is the mediation of christ to be considered in an especial manner ; without respect unto him , neither we nor any thing we do is approved of god. and a double regard is in this matter always to be had unto him and his mediation ; ( ) that by one sacrifice he takes away all that is evil or sinful in our duties ; whatever is of real defilement , disorder , self in them , whereby any guilt might be contracted or is so , he hath born it and taken it as unto its legal , all away . whatever therefore of guilt doth unavoidably adhere unto or accompanieth our duties , we may by faith look upon it as so removed out of the way by the sacrifice and mediation of christ , as that it shall be no hindrance or obstruction to the gracious acceptation of them . ( ) whereas all that we do , when we have used our utmost endeavours by the assistance of grace , and setting aside the consideration of what is evil and sinful from the principle of corrupted nature remaining in us , is yet so weak and imperfect , and will be so whilst we are but dust and ashes dwelling in tabernacles of clay , as that we cannot apprehend how the goodness which is in our obedience should extend its self to god , reach unto the throne of his holiness , or be regarded by him , the merit of our lord jesus christ doth so make way for them , put such a value on them in the sight of god , as that they receive approbation and blessing from him ; for in jesus christ we are compleat , and god makes both us and our duties accepted in the beloved . the consideration hereof added to the former , may firmly assure the mind and conscience of every true believer concerning the gracious acceptation of the least of their holy duties , that are performed in sincerity . and this they have in such a way as ( ) to exclude merit and boasting ; ( ) to keep them in an holy admiration of gods grace and condescension : ( ) to make them continually thankeful for christ and his mediation . ( ) to yield unto themselves comfort in their duties and encouragement unto them . verse . but that which beareth thorns and briars , is rejected , and is nigh unto cursing , whose end is to be burned . in the foregoing verse the apostle shewed how it would be and fall out with that part of the judaical church which embraced the gospel , and brought forth the fruits of faith and obedience . god would accept of them , own them , preserve and bless them ; and this blessing of god consisted in four things : ( ) in his gracious acceptance of them in christ and the approbation of their obedience , ver . . ( ) in delivering them from that dreadful curse and judgement which not long after consumed the whole remainder of that people . ( ) in making use of multitudes of them to be the means of communicating the knowledge and grace of the gospel unto other persons and nations ; a greater blessing and honour than which , they could not in this world be made partakers of . ( ) in their eternal salvation . this being laid down , he proceeds in his parable to declare the state and condition of the other sort of them , namely , of unbelievers , apostates from and opposers of the gospel : and this he doth in compliance with the symbolical action of our saviour in cursing the barren figg-tree , whereby the same thing was represented , matth. . . for it was the apostate , persecuting , unbelieving church of the jews , whose estate , and what would become of them , which our saviour intended to expose in that figg-tree . he had now almost finished his ministry among them ; and seeing they brought no fruit thereon , he intimates that the curse was coming on them , whose principal effect would be perpetual barrenness . they would not before bear any fruit , and they shall not hereafter , being hardened by the just judgement of god unto their everlasting ruine . so was fulfilled what was long before foretold , isa. . , . as our apostle declares , acts . , . in answer hereunto , our apostle in this verse gives this account of their barrenness , and description of their end through gods cursing and destroying of them . and herein also the estate and condition of all apostates , unfruitful professors , hypocrites and unbelievers , to whom the gospel hath been dispens'd , is declared and expressed . and , as it was necessary unto his design , the apostle pursues his former similitude , making an application of it unto this sort of men . and ( ) he supposeth them to be earth , as the other sort are : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that earth , that part of the earth . so it is , and no more , it is neither better nor worse , than that which proves fruitful and is blessed . all men to whom the gospel is preached are every way by nature in the same state and condition : all the difference between them is made by the gospel its self . none of them have any reason to boast , nor do they in any thing make themselves differ from others . ( ) it is supposed that the rain falls often on this ground also . those who live unprofitably under the means of grace , have oft-times the preaching of the word as plentifully , and as long continued unto them , as they that are most thriving and fruitful in obedience . and herein lies no small evidence that these things will be called over again another day , to the glory of gods grace and righteousness . on these suppositions two things are considerable in what is ascribed unto this earth : ( ) what it brings forth : ( ) how. first it bringeth forth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thorns and briars : see the opening of the words before . in general , i doubt not but all sorts of sins are hereby intended , all unfruitful works of righteousness , rom. . . ephes. . . and the principal reason why they are here compared unto thorns and briars , is with respect unto the curse that came on the earth by sin. cursed be the ground , thorns and thistles shall it bring forth unto thee , gen. . , . whereunto barrenness or unaptness for better fruits is added , gen. . . from this curse the earth of its self and untilled , would bring forth nothing but thorns and briars , at least they would be absolutely prevalent in and over all the products of it ; so the heart of man by nature is wholly over-run with evil sinful imaginations , and his life with vicious sinful actions , gen. . . rom. . , , , . ( ) wherefore the bringing forth of thorns and briars , is abounding in such actings and works as proceed from the principle of corrupted nature under the curse . in opposition hereunto , all good actions , all acts of faith and obedience , are called he rbs and fruit , because they are the fruits of the spirit ; and such works are compared to , and called thorns and briars from a community of properties with them . for ( ) they are in their kind unprofitable , things of no use , but meet to be cast out , that room may be made for better . when a man hath a field overgrown with thorns and briars , he finds he hath no benefit by them : wherefore he resolves to digg them up or burn them . of such and no other use , are the sins of men in the world . all the works of darkness are unfruitful , ephes. . . the world is no way benefited by them , never was any man the better for his own or another mans sin . ( ) because , they are hurtful and noxious , choaking and hindering good fruits , that otherwise would thrive in the field . so are thorns and briars represented in the scripture as grieving , piercing and hurtful , and things that are so called by their name , ezck. . . mic. . . isa. . . such are all the sins of men . all the confusion , disorders , devastations that are in the world , are from them alone . in general therefore it is all sorts of sins , works of darkness , works of the flesh , that are intended by these thorns and briars . but yet i presume that the apostle hath regard unto the sins which the obstinate jews were then in an especial manner guilty of , and which would be the case of their sudden destruction . now those as it appeareth from this whole epistle and matter of fact in the story , were unbelief , impenitency and apostasie . the thorns and briars which were the fuel wherein was kindled the fire of gods indignation unto their consumption , were their sins against the gospel . either they would not give their assent unto its truth , or would not amend their lives according to its doctrine , or would not abide with constancy in its profession . these are the especial sins , which cast those hebrews , and will cast all that are like unto them , into the condition of danger and perdition here described . secondly , the manner of bringing forth these thorns and briars is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysostome puts a great remark upon the difference of the words used by the apostle ; that which he applieth to the production of good fruit , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which denotes a natural conception and production of any thing in due order , time and season . but this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , applied to the barren cursed ground , denotes a casting of them out in abundance , not only without the use of means , but against it . the heart of man needs not to be impregnated with any adventitious seed , to make it thrust forth all sorts of sins , or to make it fruitful in unbelief and impenitency : the womb of sin will on its own accord be continually teeming with these things . matters being thus stated with this ground , the apostle affirms three things concerning it . first it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereof trial hath been made , whether by the application of suitable means unto it , it will be made useful unto any certain end , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to try , to make an experiment what any thing is , and of what use ; especially it is applied to the trial that is made of gold and silver by fire . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , isocrat . we try gold in the fire ; that is , whether it be true and pure . fire is the great trier and discoverer of metals , of what sort they are , cor. . , , . and hence the lord christ in the trial of his church , is compared to a refiner with fire , matth. . . so faith is tried , pet. . . and it is the word which our apostle useth when he enjoyns us to try and search our selves as unto our sincerity in faith and obedience , cor. . . gal. . . as also to make a due enquiry into the true nature of spiritual things , rom. . . ephes. . . not contenting our selves with a bare notion of them , but endeavouring after an experience of their power in our own hearts . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used by our apostle for an experience upon trial , rom. . . cor. . . phil. . . as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by peter , epist. . . hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that upon trial is approved , found sound , and therefore is accepted , cor. . . cor. . . tim. . . jam. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . accepted with god , and approved with men . hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one rejected , disproved upon trial , reprobate , cor. . . cor. . , . tit. . . the whole is expressed , jer. . , . the bellows are burnt , the lead is consumed of the fire , the founder melteth in vain , reprobate silver shall men call them , because the lord hath rejected them . all means were used to try to the utmost whether they were any true sincere mettal in them . after all they were found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , refuse silver , meer dross , which was therefore rejected as of no use . this ground therefore is supposed to have had a trial made of it , and all proper means to have been used , for to make it fruitful ; but whereas nothing succeeded , it is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rejected , disapproved , laid aside as to any further endeavours to make it successful ; such a piece of ground the husband-man leaves caring for , he will lay out no more charge about it , nor take any more pains with it , for he finds in trial that it is incurable . secondly , it is said to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nigh unto a curse . the husband-man doth not presently destroy such a piece of ground , but neglecting of it , lets it lye , further to discover its own barrenness and unprofitableness . but this he doth , so as to declare his resolution to lay it wast , and so to cast it out of the bounds of his possession ; and he doth it three ways : ( ) by gathering out of it all the good plants and herbs that yet remain in it , by transplanting them into a better soil . ( ) by casting down its fences , and laying it wast , that all the beasts of the field shall lodge in it and prey upon it . ( ) by with-holding all means of doing it good , by watering or manuring of it . and hereby it becomes like to the barren wilderness as it lies under the curse , which no man careth for ; it is nigh to that condition wherein it shall not be known that it was ever own'd by him or did ever belong unto his possession . so is it unto cursing . for as blessing of any thing is an addition of good , so cursing implies the taking off all kindness and all effects thereof , and therewithall the devoting of it unto destruction . lastly , it is added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose end is unto burning , or to be burned , fire makes a total and dreadful destruction of all combustible things whereunto it is applied . thence such desolations are said to be firing or burning by what means soever they are effected . things are consumed as if they were burned up with fire . there is a burning of ground which is used to make it fruitful , as the poet expresseth it in his georgicks , saepe etiam steriles incendere profuit agros , atque levem stipulam crepitantibus urere flammis . but it is a burning of another kind that is here intended , and this is an act of positive indignation . he will not only shew his dissatisfaction in such barren ground , by a neglect of it , but his vengeance in its destruction . and it is thus expressed , to intimate both the temporal destruction of the obstinate jews , and the external destruction of all unbelievers , both by fire of several kinds . thus therefore the apostle declares , that god the great husbandman and owner of the vineyard , would deal with the impenitent and incredulous hebrews . first , he tried them , and that for a long season , by the preaching of the gospel . the rain fell oft upon them , and that for the space now of years or thereabouts . god did as it were essay by outward means to make them fruitful , to bring them to faith , repentance and obedience ; but after this long trial , it appeared that they multiplied , as it were , under his hand the thorns and briars of their unbelief , and all sorts of provoking sins . wherefore god rejects them , declares that his soul had no pleasure in them , that he would be at no further cost about them . and twice did our apostle mind his country-men in other places , that god would speedily so deal with them , acts . , , . chap. . , , , . as our saviour had often threatened them , that the kingdom of god should be taken from them , they should no longer enjoy the means of saving knowledge or repentance . god laid them aside as a field no longer fit to be till'd . and this he did about the writing of this epistle ; for immediately hereon he began utterly to forsake them who were obstinate in their judaisme , and all those who apostatized thereunto from christianity . and thus also in proportion he deals with all other unprofitable hearers and apostates . there is a time after which he casts them out of his care , will feed them no more ; provide no more that they be rained on or dressed ; and if they do any more enjoy the word , it is by accident , for the sake of some who are approved , but they shall receive no advantage by it , seeing they are no longer gods husbandry . secondly , on this rejection of them , they were nigh unto cursing ; that is , they were so ordered and disposed of , as that the destroying curse of gods might came upon them ; god had now anathematized them , or devoted them to destruction ; and hereupon he gave them up unto all those ways and means whereby it might be hastened and infallibly overtake them . for ( ) he gathered all the good plants from amongst them ; he called out and separated from them , all true believers , and planted them in the christian church ; so he deals with all apostate churches before their utter destruction , rev. . . ( ) he took away their fences , casting them out of his protection , insomuch that when they were destroyed , the general of the roman army acknowledged that god had infatuated them , that their impregnable holds and forts were of no use unto them . ( ) he granted them no more use of means for their conversion . thenceforwards they fell into all manner of sins , confusions , disorders , tumults , which ocasioned their ruine . after the same manner will god deal with any other people whom he rejects for their rejection of the gospel . and the world hath no small reason to tremble at the apprehension of such a condition at this day . thirdly , in the end , this whole barren earth was burned up : in the first place , this respects the destruction of hierusalem which ensued not long after , when temple and city , and people and countrey were all devoured by fire and sword , matth. . . but yet this , like the destruction of sodom , was but an emblem of the future judgement . hypocrites , unbelievers , apostates are to have another end , than what they fall into in this world. an end they shall have , wherein their eternal condition shall be immutably stated . and this end is that they must have , to the fire , the fire prepared for the devil and his angels , they shall be gathered together and burned with a fire that shall never be quenched , joh. . , . and this final destruction of all unprofitable hearers , unbelievers and apostates , is that which is principally intended in the words . and we must not let this wholsome admonition pass without some observations from it . whilst the gospel is preached unto men , they are under their great trial for eternity . the application that is made unto them is for an experiment how they will prove . if they acquit themselves in faith and obedience , they receive the blessing of eternal life from god. if they prove barren and unprofitable , they are rejected of god and cursed by him . nor shall they ever have any other trial , nor shall ever any other experiment be made of them , heb. . their season of the enjoyment of the gospel is their day ; when that is past the night comes on them wherein they cannot work . when these bellows are burnt , and the lead is consumed , the founder founding in vain , men are rejected as reprobate silver , never to be tried any more . men do but deceive themselves in their reserve of a purgatory when they are gone out of this world . if they are cast under their trial here , so they must abide to eternity . and we may do well to consider these things distinctly because our concernment in them , is very great . to this purpose observe , . that we are all made for an eternal state and condition in blessedness or wo. men may live like beasts , and therefore wish that they might dye like them also ; but we are all made with another design , and must all of us stand in our eternal lot at the end of the days , dan. . . . that the unchangeable determination of our eternal state depends on what we do in this life . there is neither wisdom , nor knowledge , duty , nor obedience in the grave whither we are going . as the tree falls , so it must lye ; it is appointed for all men once to dye and after that is the judgement . nothing interposeth to alter our state and condition between death and judgement . the contrivance of purgatory when we are gone hence , was an invention of sathan to delude the souls of men with hopes of relief , when all means and ways of it were past and irrecoverable . . the trial of our future state is made by the preaching of the gospel unto us ; and our compliance with it , or rejection of it . this is that which the text declares on the one hand and the other ; the barren ground is rejected on this trial. . it was a fruit of infinite grace , condescension and mercy to grant a new trial unto sinners , under the curse we had all cast our selves into . there god might have left us . so he dealt with the sinning angels whom he spared not . and had he dealt so with all mankind , who could say unto him , what dost thou ? and it is that which we must all answer for , namely , that when we were lost and fallen under the sentence of the holy and righteous law , god would propose any terms of peace and reconciliation unto us and give us a second trial thereon . . that the especial way of this trial doth most eminently set out this grace and mercy . a way it is full of infinite wisdom , goodness , love , mercy and grace . such as wherein all the divine perfections will be eternally glorified , whether it be accepted or refused . . when the gospel is preached unto any , god telleth sinners , that although they have destroyed themselves and are ready every moment to sink into eternal misery , yet he will out of infinite grace and compassion try them once more , and that by the holy terms of the gospel . and in the preaching of the word he doth it accordingly . and although the season of this trial be determined with god , yet it is unto us uncertain on many accounts : for ( ) the continuance of our lives , during which alone we are capable of enjoying it , is so ; ( ) we see that the preaching of the gospel is so also . the lord christ doth oft-times remove the candlesticks whilst they continue alive in the world among whom it was once fixed : and ( ) there is a time when a period is put unto the efficacy of the word for the conversion of some , although the outward dispensation be continued unto them , isa. . , , . wherefore the present season and present enjoyment of the gospel are our duty to consider and improve : for what is the work that therein god hath in hand towards us ? is it not to give us our trial in the use of means as to what shall be our future condition ? he hath therein undertaken us as his vineyard , as his husbandry , and causeth the rain to fall upon us , and hath done so often and long ; and who almost doth consider aright how great his concernment is herein ? would men be so careless , negligent , formal , slothful , as they are for the most part , under the hearing of the word , if they duely remember'd that it is their trial for eternity ? and they know not how soon it may be over . if we lose this season , we are gone for ever . it is therefore our wisdom to know whether our fruitfulness in faith , repentance and obedience , do answer the rain and dressing we have had by the dispensation of the word . the axe is laid at the root of the tree , if we bring not forth good fruit , we shall e're long be hewed down and cast into the fire . it is true , there is none of us do answer as we ought the love and care of god towards us herein , nor can we so do ; when we have done our utmost , we are but unprofitable servants . but there is a wide difference between a defect in degrees of obedience , and the neglect of the whole . where the first is , we ought to walk humbly in the sense of it , and labour after more perfection . and if this defect be great and notable , such as is occasioned by our lusts indulged unto , or by sloth and negligence , as we can have no evidence of our being approved of god , so it is high time to recover our selves , by new diligence and holy endeavours , or we may be cast in our trial. but where the latter is , where men bring no fruit meet for repentance , what can they expect but to be finally and totally rejected of god. whereas therefore we have been long most of us under this trial , it is assuredly high time that we call our selves unto a strict account , with respect unto it . and if upon enquiry we find our selves at a loss which sort of ground we do belong unto , because of our barrenness and leanness , unless we are hardened by the deceitfulness of sin , we will give our selves no rest until we have better evidences of our fruit-bearing . we may do well to remember , that though the earth on which the rain falls , is here distributed by the apostle into two sorts like jeremiah's figgs , very good , and the very bad , to one of which every one at last must be joyned , yet as to present effects and appearances , the ground whereunto the seed of the gospel is cast , is distributed by our saviour into four sorts , whereof one only brings forth fruit meet for him by whom it is dressed , matth. . there are several ways whereby we may miscarry under our trial , one only whereby we may be accepted , namely , fruitfulness of heart and life . barrenness under the dispensation of the gospel is always accompanied with an increase of sin . the ground which brings not forth herbs , meet for them by whom it is dressed , thrusts forth thorns and briars . let it be observed that spiritual barrenness never goes alone . abounding in sin will accompany it , and doth so . it may be it doth not so openly and visibly for a season , but all things will tend thereunto , and at last it will discover it self . yea there are no sinners like them , nor sin like theirs , by whom the means of grace are rejected , or not improved . the first generation of great provoking sinners , were those of the old world before the flood . unto these noah had been a preacher of righteousness , pet. . . in his ministry did the spirit of christ strive with them , until god affirmed it should do so no more , gen. . . but they were disobedient and barren , pet. . , . and this issued in those provoking sins , which god could not bear withall but brought the flood upon the world of ungodly . the next was these hebrews , unto whom the gospel had been preached ; and they proved a generation no less wicked than that before the flood , insomuch as their own historian affirms that he verily believed , that if the romans had not come and destroyed them , god would have poured fire and brimstone on them from heaven as he did upon sodom . and the third generation of the same kind are the apostate christian churches , whose condition and state is described in the revelation . this is the issue of barrenness , under gods culture and watering , and it will be so ; for , ( ) when men have rejected the last means of their spiritual healing , and restraint of sin , what can be expected from them but an outrage in sinning ? there are three ways whereby god puts a restraint upon sin . the first is by the light of a natural conscience . this is born with men in the principle of it , and grows into exercise , in the improvement of reason . and where the natural workings of it are not prevented and suffocated by the horrible example of parents and relations living in cursing , lying , and all manner of prophaneness , it is very useful in youth to restrain persons from sundry sins . it is so i say , until corruptions getting strength , and temptations abounding , custom in sinning takes away the edge of it , and weakens it in its operation . wherefore ( ) when this restraint is broken through , god sets up the hedge of the law before the minds of men to deter them from sin . and this also hath a great efficacy with many unto this end , at least for a season . but neither will meer conviction from the law , always give bounds unto the lusts of men . wherefore ( ) the gospel comes with a different design from them both . the utmost of their aim and work is but to restrain sin , but the gospel comes to convert the sinner ; their work is to set a damm before the streams of sin , that of the gospel is to dry up the spring . but if this also as it is in this case be rejected and despised , what remains to set any bounds unto the lusts of men ? they will find themselves at liberty to act their own inclinations to the utmost , as having cast off all regard to god in all the ways whereby he hath revealed himself . hence you may find more honesty , and uprightness , a more conscientious abstinence from sin , wrongs , and injuries , more effects of moral virtue among heathens and mahumetans , than among professed christians ; or persons who being unprofitable under the gospel do thereby tacitely reject it . no fields in the world are fuller of thorns and briars , than those of people , nations , churches , who profess themselves to be christians and are not : suppose two fields equally barren , let one of them be tilled and dressed , and the other be let alone , left unto its own state and condition . when the field that hath been tilled shall be forsaken for its barrenness , trash of all sorts incomparably above that which was never tilled will rise up in it . this is that which at this day is such a scandal to christianity , which hath broken up the flood-gates of atheism and let in a deluge of prophaneness on the world . no sinners like unto barren-christians . heathens would blush , and infidels stand astonished , at the things they practise in the light of the sun. there was sleeping in the bed of uncleanness and drunkenness among the heathens . but our apostle who well enough knew their course , affirms of them , that they who sleep , sleep in the night , and they who are drunken , are drunken in the night , thes. . . they did their shameful things in darkness and in secret , ephes. . , . but alas ! among christians who have directly and wilfully despised the healing power and virtue of the gospel ; these are works of the day , proclaimed as in sodom , and the perpetration of them is the business of mens lives . if you would see the greatest representation of hell upon the earth , go into an apostate church , or to persons that have had the word preached unto them , or have heard of it sufficiently for their conviction , but are not healed . the face of all things in christianity at this day is on this account dreadful and terrible , and bespeaks desolation to lye at the door : the ground whereunto the waters of the sanctuary do come , and it is not healed , is left unto salt and barrenness for ever . ( ) it is a righteous thing with god judicially to give up such persons unto all manner of filthy sins and wickedness , that it may be an aggravation of their condemnation at the last day . it is the way of god to do so when more inferiour manifestation of himself , his word and will are rejected , or not improved . so he dealt with the gentiles for their abuse of the light of nature , with the revelation made of him by the works of creation and providence , rom. . , , . and shall not we think that he will , that he doth so deal with persons upon their unprofitableness under , and rejection of the highest and most glorious revelation of himself , that ever he did make , or ever will in this world unto any of the sons of men ? it may be asked , how doth god thus judicially give up persons despising the gospel unto their own hearts lusts to do the things that are not convenient ? i answer he doth it , ( ) by leaving them wholly to themselves , taking off all effectual restraint from them , so spake our blessed saviour of the pharisees , let them alone , saith he , they are blind leaders of the blind , matth. . . reprove them not , help them not , hinder them not , let them alone to take their own course ; so saith god , of israel now given up to sin and ruine , ephraim is joyned to idols , let him alone , hos. . . ezek. . . and it is the same judgement which he denounceth against unprofitable hearers of the gospel , rev. . . he which is unjust let him be unjust still , and he which is filthy let him be filthy still ; go on now in your sins and filthiness without restraint . now when men are thus left unto themselves , as there is a time when god will so leave gospel despisers , that he will lay no more restraint upon them , but with-hold the influence of all consideration that should give them any effectual check or control ; it were not to be conceived , what an outrage and excess of sin , the cursed corrupted nature of man will run out into , but that the world is filled with the fruits and tokens of it . and god doth righteously thus withdraw himself more absolutely from gospel despisers , than he doth from pagans and infidels , whom by various actings of his providence he keeps within bounds of sinning subservient unto his holy ends. ( ) god pours out upon such persons a spirit of slumber , or gives them up to a profound security , so as that they take notice of nothing in the works or word of god that should stir them up to amendment , or restrain them from sin . so he dealt with these unbelieving jews , rom. . . god hath given them a spirit of slumber , eyes that they should not see . although it be so come to pass , that many there are , whom gods soul loatheth , and they abhor him also , as he speaks , cor. . . so that he will have no more to do with them , yet he doth and will continue his word in the world , and the works of his providence in the government thereof . now as in the word there are several warnings , and dreadful threatenings against sinners , so in the works of god there are judgements full of evidences of gods displeasure against sin , rom. . . both these in their own nature are suited to awaken men , to bring them to a due consideration of themselves , and so to restrain them from sin . but as to this sort of persons , god sends a spirit of slumber upon them , that nothing shall rouze them up , or awaken them from their sins . though it thunder over their heads , and the tempest of judgement falls so near them , as if they were personally concerned , yet do they cry peace , peace . when the word is preached to them , or they hear by any means the curse of the law , yet they bless themselves as those who are altogether unconcerned in it , god gives them up unto all ways and means whereby they may be fortified in their security . love of sin , contempt and scorn of them by whom the word of god is declared , or the judgements of god are dreaded , carnal confidence carrying towards atheism , the society of other presumptuous sinners , strengthening their hands in their abominations ; a present supply for their lusts , in the pleasant things of this world , i mean which are so to the flesh , shall all of them contribute to their security . ( ) god absolutely and irrecoverably gives them up to extream obstinacy , to final hardness and impenitency , isa. . , , . this is no place to treat of the nature of divine induration . it is enough to observe at present , that where provoking sinners do fall under it , they are totally blinded and hardened in sin , unto their eternal ruine . now when god doth thus deal with men who will not , and because they will not be healed and reformed by the preaching of the gospel , can any thing else ensue but that they will give up themselves unto all wickedness and filthiness with delight and greediness ? and this wrath seems to be come upon multitudes in the world unto the utmost . so the apostle describes this condition in the jews when they were under it , thes. . , . who both killed the lord jesus , and their own prophets , and have persecuted us , and they please not god , and are contrary to all men , forbidding us to speak unto the gentiles that they might be saved , to fill up their sins alway , for the wrath is come upon them to the uttermost . and they are even blind themselves who see not this to be the condition of many in the world at this day . ( ) there are especial sins that are peculiar to this sort of barren persons , and so also aggravations of sins that others contract not the guilt of . now this state and condition , at least the utmost and highest danger of it , is so written on the foreheads of most that are called christians in the world , that there is no need of making any application of it unto them . and although it be not for us to know times and seasons , or to set bounds and limits to the patience of christ , yet have we just reason to dread the speedy breaking forth of his severity in judgement spiritual or temporal , upon most nations and churches that are called by his name . but the duty it is of those who make profession of the gospel , in a peculiar manner to enquire diligentl , ywhether there be not growing in their own hearts and ways any such sins as are usually consequent unto barrenness under the word . if it prove so upon search , they may justly fear that god is beginning to revenge upon them the neglect of the gospel , and unprofitableness under it . there are degrees of this sin and its consequents , as we shall shew afterwards , that the evidences and effects of gods displeasure against it are progressive and gradual also . from some of these the sinner is recoverable by grace , from some of them he is not , at least ordinarily , but is inevitably bound over to the judgement of the great day . but the last degree is such as men ought to tremble at , who have the least care for , or love unto their immortal souls . for whatever issue of things god may have provided in the purpose of his grace , the danger unto us is inexpressible . and there neither is nor can be unto any , the least evidence , token , or hope that god designs them any relief , whilst themselves are careless and negligent in the use of means for their own deliverance . it may therefore be enquired by what sort of sins this condition may be known in more strict professors than the common sort of christians in the world , and how their barrenness under the gospel may be discovered thereby , as the cause by its effects and inseparable consequents . i shall therefore name some of those sins and ways with respect whereunto such persons ought to be exceeding jealous over themselves . as ( ) an indulgence unto some secret , pleasant , or profitable lust or sin , with an allowance of themselves therein . that this may befall such persons , we have too open evidence in the frequent eruptions and discoveries of such evils in sundry of them . some through a long continuance in a course of the practice of private sins , are either surprised into such acts and works of it as are made publick whether they will or no , being hardened in them do turn off to their avowed practice . some under terrors of mind from god , fierce reflections of conscience , especially in great afflictions and probabilities of death , do voluntarily acknowledge the secret evils of their hearts and lives . and some by strange and unexpected providences , god brings to light , discovering the hidden works of darkness wherein men have taken delight . such things therefore there may be amongst them who make a more than ordinary profession in the world . for there are or may be hypocrites among them , vessels in the house of god of wood and stone . and some who are sincere and upright may yet be long captivated under the power of their corruptions and temptations . and for the sake of such it is principally that this warning is designed . take heed lest there be in any of you a growing secret lust or sin wherein you indulge your selves , or which you approve . if there be so , it may be there is more in it than you are aware of ; nor will your delivery from it be so easie as you may imagine . god seldom gives up men unto such a way , but it is an effect of his displeasure against their barrenness . he declares therein that he doth not approve of their profession . take heed lest it prove an entrance into the dreadful judgement ensuing . whatever therefore it be , let it not seem small in your eyes . there is more evil in the least allowed sin of a professor , i mean that is willingly continued in , than in the loud and great provocations of open sinners . for besides other aggravations , it includes a mocking of god. and this very caution i now insist upon , is frequently pressed on all professors by our apostle in this very epistle , chap. . . chap. . , . ( ) constant neglect of private secret duties . this also may be justly feared lest it be an effect of the same cause . now by this neglect i mean not that which is universal . for it is sure , hard to meet with any one who hath so much light and conviction as to make profession of religion in any way , but that he will and doth pray and perform other secret duties at one time or another . even the worst of men will do so in afflictions , fears , dangers , with surprisals and the like . nor do i intend interruptions of duties upon unjustifiable occasions , which though a sin which men ought greatly to be humbled for , and which discovers a superfluity of naughtiness yet remaining in them , yet is it not of so destructive a nature as that which we treat about . i intend therefore such an omission of duties as is general ; where men do seldom or never perform them but when they are excited and pressed by outward accidents or occasions . that this may befall professors the prophet declares , isa. . , . and it argues much hypocrisie in them . the principal character of an hypocrite being , that he will not pray always . nor can there be any greater evidence of a personal barrenness than this neglect . a man may have a ministerial fruitfulness and a personal barrenness , so he may have a family usefulness and a personal thriftlesness . and hereof negligence in private duties is the greatest evidence . men also may know when those sins are consequences of their barrenness , and to be reckoned among the thorns and briars intended in the text. they may do it i say by the difficulty they will meet withall in their recovery , if it be so . have their failings and negligence been occasional , meerly from the impression of present temptations , a through watering of their minds and consciences from the word , will enable them to cast off their snares and to recover themselves unto a due performance of their duties . but if these things proceed from gods dereliction of them because of their barrenness , whatever they may think and resolve , their recovery will not be so facile . god will make them sensible how foolish and evil a thing it is to forsake him under the means of fruitful obedience . they may think like sampson , to go forth and do as at other times . but they will quickly find their locks cut , and their spiritual strength so decayed , as that they have no power for what they thought would prove so easie unto them at any time . they will find their wills and affections so intangled and engaged , that without a fresh supply of grace , scarce less than that administred in their first conversion , they cannot be delivered . so is it with all lusts , sins , and negligences that are consequences of a provoking barrenness under the gospel . ( ) a total want of some graces both in their principle and exercise , is a great evidence of such a condition . where there is any true saving grace , there is the root and principle of all . some graces may be more tried and exercised than others , and so be made more evident and conspicuous ; for the occasions of their exercise may much more frequently occur . but yet where there is any true grace , at least where it is kept unrusty , vigorous and active as it ought to be in all profiting hearers of the word ; there every grace of the spirit is so far kept alive as to be in some readiness for exercise when occasion and opportunity do occur . but if in any there are some graces that are totally wanting , that no occasion doth excite or draw forth to exercise , they have just reason to fear that either those graces which they seem to have are not genuine and saving , but meer common effects of illumination ; or that if they are true they are under a dangerous declension on the account of their unanswerableness unto the dispensation of the gospel . for instance , suppose a man to satisfie himself that he hath the graces of faith and prayer , and the like , but yet cannot find that he hath any grain of true zeal for the glory of god , nor any readiness for works of charity with an eye to gods glory , and love to his commands ; he hath great reason to fear lest his other graces are false and perishing ; or at least that he is signally fallen under the sin of barrenness : for in common grace , one single grace may appear very evident and win great honour to the profession of them in whom it is , whilst there is a total want of all or many others ; but in saving grace it is not so ; for though different graces may exceedingly differ in their exercise , yet all of them are equal in their root and principle . by these and the like considerations may professors try their own concernment in this commination . ordinarily god proceeds to the rejection and destruction of barren professors by degrees ; although they are seldom sensible of it until they fall irrecoverably into ruine . this ground here is first disapproved or rejected , then it is nigh to cursing , the curse ensues ; after which it is burned . and god doth thus proceed with them , ( ) in compliance with his own patience , goodness , and long-suffering , whereby they ought to be lead unto repentance . this is the natural tendency of the goodness and patience of god towards sinners though it be often abused , rom. . , . let men and their sin be what they will , god will not deal otherwise with them , than as becomes his own goodness and patience . and this is that property of god , without a due conception whereof we can never understand aright his righteousness in the government of the world . ignorance of the nature of it and how essential it is unto the divine being , is the occasion of security in sinning and atheism unto ungodly men , ecclesiast . . , , . pet. . , . and a great temptation it is oft-times unto them that are godly , habb . . , . jer. . , . psal. . , , , , , , , . wherefore to direct our minds unto a due posture herein we may consider ( ) that the patience of god never came to a general issue with mankind but once since the creation , and that was in the flood , pet. . . and this one example god will have to be a sufficient warning unto all ungodly sinners , of the certainty and severity of his future judgement , so that no men have just reason to be secure in their sin , pet. . , , . and therefore he hath engaged himself by promise , that he will no more deal so with mankind , be their sins what they will , until the consummation of all things shall come , gen. . , . while the earth remaineth there shall be no more such a curse . but there is a limited time contained therein . the earth it self shall at length cease , and then he will execute his judgements fully on the world of ungodly sinners . blessed be god for that publick record of his purpose and patience , without which , his continuance of mankind in the world would be matter of astonishment . ( ) the patience of god shall not come to an issue with any apostate church or nation until he himself declares and determines that all due means have been used for their recovery . and the judgement hereof , he will not leave unto the best of men , he would not do so unto elijab himself , chron. . , , . ( ) it is a difficult , glorious and great fruit or effect of faith , not to repine at , but to glorifie god in his patience towards a wicked , provoking generation of sinners . even the souls of the saints in heaven seem to express a little too much haste in this matter , rev. . , , . the thing which they desired was suited unto the holiness , righteousness , and faithfulness of god , and wherein he had designed to glorifie himself in his appointed season , rev. . , , . but the time of it seemed long unto them ; wherefore to glorifie god herein is a fruit of faith , rev. . . the faith and patience of the saints is most eminent in waiting quietly until the time of the destruction of the enemies of the church be fully come . and it is so ( ) because it is accompanied with self-denial , as unto all our interest in this world , and all the desires of nature . ( ) because the apprehension is most true and infallible that the righteousness , holiness and faithfulness of god , will be exceedingly glorified in the destruction of apostate , provoking and ungodly sinners ; and this will be in particular in the ruine of babylon and its whole interest in the world . and this may make our desires inordinate , if not regulated by faith. it is therefore an eminent act of faith to give glory unto god in the exercise of his patience towards apostate , barren professors , and that which alone can in these latter days of the world give rest and peace unto our own souls . ( ) god will do so to evince the righteousness of his judgements , both in the hearts and consciences of them who shall be finally destroyed , whose end is to be burned ; as also of all others who shall wisely consider of his ways . god endureth all things from the world that he may be justified in his sayings and may overcome when he is judged , rom. . . that is , not only that all he doth shall be righteous and holy , which is necessary from his own essential righteousness , whence he will not , whence he cannot do evil ; but his works shall be so wrought , so accomplished , as that the righteousness of them shall be eminent and pleadable by his people against all sayings and reflections of ungodly men . especially every thing shall be plain and visibly righteous that he doth in this way towards barren unprofitable churches which he hath formerly owned and blessed . in his dealing with them , he will leave no colour of calling his goodness and faithfulness into question , but will as it were refer the righteousness of his proceedings unto all , even unto themselves . so he doth as to his dealing with the church of the jews when it was grown utterly barren , isa. . , , , , , , . so did our lord jesus christ in his parable , compel the wicked jews to subscribe unto the righteousness of god in that miserable destruction which was coming on themselves , matth. . , , , , , , , . and this god doth principally by his gradual procedure with them . his precedent warnings and first degrees of judgements spiritual or temporal , shall bear witness unto the righteousness of their total ruine . men at present through their blindness , hardness of heart , love of sin , do not it may be take notice of gods dealing with them , and are therefore apt to complain when they are surprised with the fatal evil. but the day will come , when their consciences shall be awakened unto a dreadful remembrance of all the warnings god gave them , and how slowly he proceeded in his judgements ; when their mouths shall be stopp'd , and their faces filled with confusion . ( ) gods dealings with barren apostates being principally in spiritual judgements , the issue whereof is the total removal of the gospel from them , he will not do it at once , because others may be yet mixed among them unto whom he will have the means of grace continued . this abraham laid down in temporal judgements as an unquestionable maxime of divine right , that god would not destroy the righteous with the wicked , gen. . , . which rule yet by the way , is consined unto that kind of destruction which was to be a standing token , and pledge of the last final judgement , and the damnation of all ungodly men . for in other cases it will admit of some extraordinary exception , but this is the general way of gods procedure in all judgements spiritual and temporal . now if when men openly manifest their barrenness , and daily bring forth thorns and briars , if god should immediately remove the word , whilst there are amongst them a people also that are really fruitful unto his glory ; it cannot be , but that in an ordinary course of his providence they must suffer with the rest , and that before god hath fulfilled the whole works of his grace towards them . this was that wherewith he satisfied and quieted the mind of elijah when in a transport of zeal , he complains of the horrible apostasie of the church of israel , making , as the apostle speaks , intercession against them ; and applieth it unto all other seasons of the church , rom. . , , , . and we are taught in that example , that when the patience of god towards an highly provoking people , seems to interfere with his threatening and the ordinary course of his providence , to believe that there are yet among them many whose hearts are sincere for god , though for many reasons they are unknown to us . and this should stir us up unto continual prayers for the whole world . when the long-suffering of god is abused by the most , and turned into an increase of their security , yet he hath a blessed end in it , towards his own among them , pet. . , , . and this was the state of gods present dispensation towards those hebrews . the most of them were obstinate unbelievers , and many of them barren apostates . but yet god continued for a while to exercise patience towards them , and to tender the gospel unto them . and this he did because there was a remnant amongst them according to the election of grace , which were to obtain whilst the rest were hardened , as our apostle declares , rom. . and this patience of god , the hardened wretches despised and scoffed at . but yet still god went on in his way and method , because of those amongst them , whom through that patience and long-suffering he intended to bring to repentance and the acknowledgement of the truth . further to clear up this whole matter , it may be enquired what are those degrees in spiritual judgements whereby god doth ordinarily proceed against barren professors , which are here intimated in general . and ( ) in such cases god doth usually restrain the influence of mens light upon their own consciences and affections . their light and knowledge which they have attained may in their notions remain with them , but they are not at all affected with what they know , or guided by it as unto their practice . there is a time when light and knowledge not improved , do lose all their efficacy . god suffers such an interposition to be made between it and their consciences by the acting and pride of their lusts , that it is of no use unto them . whereas formerly under their convictions , every thing they knew of the mind of god or the gospel pressed on them to endeavour after some conformity unto it , now it hath no power upon them , but only flotes in their fancies and memories . and this we see accomplished every day . men under a barren apostatizing state , do yet retain some of their light and notions of truth , which they are sensible of no power from , nor have any use of , unless it be to enable them to be the greater scoffers and deriders of others . now although this comes to pass through their own sin and lusts as the immediate cause of it , yet it is a spiritual judgement of god also upon them for their sins . for he with-holdeth all the working of his spirit in and by that light which alone renders it effectual . his spirit shall not strive any more therein , and then it is easie for them to rebel against the light they have , as he speaks job . . and let all men hence take heed , when they begin to find , that their light and convictions from the word have not the same power with them and efficacy upon them as formerly they have had . for it is greatly to be feared lest it be a beginning of gods displeasure upon them : see hos. . . ( ) god deprives them of all the gifts which formerly they received . gifts are an ability for the due exercise of gospel light and knowledge in the duties of a publick concern . these they may be made partakers of , who yet prove barren and apostates . but god will not suffer them to be long retained under a course of backsiding . as men neglect their exercise , so god deprives them of them , and makes that very neglect a means of executing this judgement on them . the talent that was but laid up in a napkin was taken away . and this we see exemplified both in whole churches and in particular persons . they lose , or are deprived of the gifts which they had , or were among them , and are commonly filled with enmity unto and scorn of them by whom they are reclaimed . and in these two things consists the first act of gods judgement in the rejection of the barren ground . hereby he evidenceth that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and such as he will regard no more . the next is , that they make approaches towards the curse , and this is done two ways : ( ) god having evidenced his rejection of them , he gives them up unto the temptation of the world , and the society of ungodly men , whereunto they are engaged by their pleasures or profit . men gather them , saith our saviour , joh. . . their lusts being let loose from under the power of their light and convictions , especially their love unto the world , they cast themselves into the society of prophane and wicked men . among them they wax worse and worse every day , and learn in an especial manner to hate , despise , and blaspheme the good ways of god , which before they had known , owned and professed . and god will so order things in his providence , as that temptations suited unto their most prevalent lusts shall on all occasions be presented unto them , whereby they shall be further ensnared . ( ) god casts them out of the hearts and prayers of his people . this of all other things they least value , yea they most despise . but it is one of the greatest effects of gods severity towards them . so he commanded his prophets not to pray for the people when his heart would not to be towards them , jer. . . chap. . . chap. . . and in like cases , though not by express command yet by his secret providence he takes off the hearts of his people from them whom he hath designed to ruine for their sins . and we may observe , that our apostle himself who a long time laboured with unspeakable zeal and most fervent supplications to god for the incredulous hebrews , as he expresseth himself , rom. . , . chap. . . at length speaks of them as those whom he no more regarded , but looked on as enemies of christ only , thes. . , , . and this sets them forward in their way towards the fatal curse . ( ) the curse it self ensues , which consists in three things ; for ( ) god takes off their natural restraints from sin . the rebukes of a natural conscience , fear , shame , and the like afflictive affections , shall have no more power on them . so he dealt with them that sinned against the light of na 〈…〉 e , rom. . , . and they became like those described ephes. . , . no men are so visibly under gods curse as those who having broken through the bonds of nature , modesty , fear , and shame , do give up themselves unto open sinning in the face of the sun. ( ) god judicially bardens them ; which contains the life and power of the curse here intended ; for hereby are men secured unto their final destruction and burning . ( ) oft-times god signifies this curse in the world , by wholly casting out such persons from any interest in the dispensation of the word . he doth either utterly take away the preaching of the gospel from them , or give them up unto the conduct of those who under a pretence thereof , shall cause them to err with lies and delusions , which further seals them up unto their future ruine , thes. . , . and these are some of the ways whereby god dealeth with barren ground , with fruitless and provoking professors , even whilst they are in this world . it is true these judgements being spiritual , and they being now become wholly carnal , they are for the most part little sensible of them . god indeed doth sometimes cause the dread and terror of his wrath so to fall upon the consciences of some of them , as that in this world they are made a spectacle of divine vengeance . but for the most part being filled with their lusts and sins , and pleasures , they carry it out bravingly to the end. howbeit few of them escape such reflections on themselves as makes them sometimes to shrink and groan . but suppose they should be able to carry it out stoutly in this world , so that themselves should neither much feel , nor others much observe the curse of god upon them here , yet the day is hastening wherein actual burning and that for ever , will be their portion . verses , , , . expositors generally agree in giving these verses as an instance of the great wisdom and prudence used by the apostle in his dealing with these hebrews . chrysostome in especial insists upon it , making observations unto that purpose on all the considerable passages on the context . what is really of that nature will occur unto us , and shall be observed in our progress . his design in general is twofold . first , to mollifie the severity of the preceding commination and prediction contained therein , that it might not have an effect on their minds beyond his intention . he knew that all circumstances considered , it was necessary for him to make use of it . but withall he was careful that none of them who were sincere should be terrified or discouraged . for if men are disanimated in the way wherein they are engaged by those on whose guidance they depend , and unto whose judgement they are to submit , it makes them despond and give over thoughts of a chearful progress . wherefore in all cases our apostle was exceeding careful , not in any thing to make heavy or sorrowful the hearts of his disciples , unless it were in case of extream necessity . hence is his apologie or excuse as it were , to the corinthians for having put them to sorrow by some severe reproofs in his former letter to them , cor. . , . but i determined this with my self , that i would not come again unto you in heaviness . for if i make you sorry , who is he then that maketh me glad , but the same which is made sorry by me . he lets them know , that whatever sorrow he had put them to , it was so unto himself , no less than unto them , seeing they were the chiefest causes of his joy and gladness . and thus dealeth he in this place with the hebrews . lest they should be amazed with the terror of the preceding commination , and the prediction therein contained , of the inevitable and dreadful ruine of slothful apostates and hypocrites , he lets them know that he did no way therein determine or pass a judgement on them , their state and condition . but having far other thoughts and hopes concerning them , and the end of their profession , he yet judged it necessary to excite them unto that diligence which some among them had neglected to use , by declaring the miserable end of those who always abide unfruitful under , or do apostatize from the profession of the gospel . herein doth he steer a direct and equal course between the extreams in admonition . for he neither useth so much lenity as to enervate his reproof and warning ; nor so much severity as to discourage or provoke those who are warned by him . in a word , he layeth weight upon things and spareth persons , the contrary whereunto is the bane of all spiritual admonition . secondly , he maketh use of this discourse for a transition unto the second part of his design . and this was to propose unto them who were true believers , such encouragements and grounds of consolation , as might confirm and establish them in their faith and obedience , which are the subjects of the remaining part of this chapter . wherefore as to make way for the severe threatnings which he hath used , it was necessary for him to describe the persons unto whom they did in an especial manner belong , so it was no less requisite that he should describe those also unto whom the ensuing promises and consolations do pertain , which he doth in these verses . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , persuasi sumus , confidimus ; bez. persuasimus nobis , we are perswaded . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my brethren , vul. dilectissimi . rhem. we confidently trust of you my best beloved . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meliora , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ea quae sunt bona , pulchra , the things that are good or comely ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such as draw near to life , that is , eternal . vul. lat . et viciniora saluti : rhem. and nearer to salvation : others generally , et cum salute conjuncta : ours , and such as accompany salvation ; very properly . verse . but we are perswaded of you , beloved , better things , and such as accompany salvation , although we thus speak . the especial design of the apostle in this and the following verses , is to declare his good-will towards the hebrews , his judgement of their state and condition , the reasons and grounds of that judgement , with the proper use and end of the commination before laid down , that neither that might be neglected , nor themselves discouraged . this verse contains , ( ) an expression of his love and good-will towards them . ( ) his judgement of them . ( ) the reasons of his present declaration of both these , with respect unto what he had spoken before unto them , namely , that although he had spoke it unto them , he did not speak it of them . . his love and good-will he testifies in his compellation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beloved . it is an expression of most entire affection , and is never used in the gospel but to express the love of god the father unto his son jesus christ , matth. . . chap. . . chap. . . mark . . chap. . . chap. . . luke . . chap. . . chap. . . by the apostles in their epistles it is frequently applied unto believers , especially by paul , in all those written by him : we might therefore pass it over , as that word which it was usual with him to express his sincere affections by towards all saints . but there seems to be a twofold reason of its especial introduction in this place , both of them respected in the wisdom of our apostle . ( ) perhaps , these hebrews were ready enough to entertain jealousies concerning him , that he had not that affection for them which he had for others . for he had now spent a long time with and among the gentiles for their conversion and edification . among them he had planted very many churches , and that in one point contrary to the judgement of most of these hebrews , namely , in a liberty from the law and the ceremonies of moses . in this long converse and work , they might suspect that he had lost his natural love to his country-men , as is usual in such cases , and as he was much accused to have done . to root this evil surmise out of their minds , as he useth frequently other affectionate compellations in this epistle , so he here calls them his beloved , than which he had used no expression of greater endearment towards any of his gentile converts . and notwithstanding all the provocations and injuries he had received from them , he gave on all occasions the highest demonstration of the most intense affection towards them ; never opposing them nor reflecting on them with any severity , but only then and wherein they opposed the gospel , and the liberty thereof . this affection was such for them as his country-men and kinsmen in the flesh , as that he could willingly have died that they might be saved , rom. . , . and for this he prayed continually , chap. . . and the addition of love that was made in him upon their conversion cannot be expressed . ( ) he hath respect unto his preceding severe expressions , as is plain from the close of this verse , though we thus speak . as if he had said , notwithstanding this severe admonition , which i have upon the consideration of all circumstances been forced to use , yet my heart stands no otherwise affected towards you , but as towards my country-men , brethren , and saints of god. and thus , it is the duty of the dispensers of the gospel to satisfie their hearers , in and of their love in jesus christ to their souls and persons . . the apostle expresseth his judgement concerning these hebrews , we are perswaded better things of you , and such as accompany salvation ; wherein we have ( ) the act of his mind in this matter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are perswaded , chrysostome insists much on the force of this word . the apostle , as he observes , doth not say we think or we hope , but he was fully perswaded . he lets them know that he was fully satisfied in this matter . and he useth not this word any where in his epistles , ( as he useth it often ) but he intends a full and prevalent perswasion . now this a man may have in spiritual things on three grounds . ( ) by especial revelation ; so he was certain of the truth of the gospel that was revealed unto him which he discourseth of , gal. . , . ( ) by the evidence of faith when any thing is believed on grounds infallible , namely , the revelation of the mind of god in the scripture , or the promises of the gospel . so he useth this word , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for i am perswaded that neither death nor life , &c. this he believed , and had an infallible certainty thereof , because god hath so promised . so also , tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i know whom i have believed , and am perswaded that he is able to keep that which i have committed to him . he useth the same expression in matter of faith , rom. . . ( ) there is a certain perswasion of mind , that is founded on moral arguments , such as may bring a man to a full satisfaction in his mind , but yet so , as it is possible he may be deceived . of this nature is that perswasion , that trust or confidence which we have of the good condition of other men . so our apostle speaks of timothy and his faith , tim. . . the faith that dwelt in thy mother eunice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and i am perswaded in thee also . he was not perswaded of any sincere faith in timothy by especial revelation , nor was it the object of his faith from any express word of scripture , but he was satisfied in it upon such unquestionable grounds and motives as left no room for doubt about it . some urge to the same purpose , phil. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being confident of this very thing , perswaded of it , that he who hath begun a good work in you will perform it to the day of christ. but this perswasion being built on a supposition that a good work was begun in them , was an act of faith infallible , built on the promises of god , and the unchangeableness of his covenant . his perswasion here concerning the hebrews was of this latter kind , even that which he had satisfactory reasons and grounds for , which prevailed against all contrary objections . in like manner he speaks of the romans , chap. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and i my self am perswaded of you my brethren , that ye are full of goodness . the grounds of this perswasion with respect unto the hebrews , he expresseth in the next verse , where we shall consider them . it is our duty to come unto the best satisfaction we may in the spiritual condition of them with whom we are to have spiritual communion . there is not any thing of our mutual duties , that the gospel more presseth , or more supposeth . and it is necessary both unto ministers and private christians . for the former , they are concerned in the advice of the wise man , prov. . . be thou diligent to know the state of thy flock . they are not only to provide good pasture , and feeding for them , but they must know their state and condition , that what they provide for them may be suitable and seasonable . and unto this end there were at first some in the church , who had the immediate inspection of the state and walking of the members of it , and were thereby enabled , as moses said to his father in law , numb . . . to be instead of eyes unto the teachers to look into the condition of all sorts of persons . nor can they without it discharge any one duty of their office in a due manner . for ministers to walk towards their people at peradventure , and to fight uncertainly as men beating the air , without an acquaintance with their state , and especial consideration of their condition , and what therein is suited unto their edification , as is the manner of many , will leave them at a great uncertainty how to give up their account . see heb. . . unless a man have some good satisfaction , concerning the spiritual condition of those that are committed unto his charge , he can never approve himself among them , a workman that needeth not to be ashamed , rightly dividing the word of truth , to give unto all their proportion . and the work of the ministry is not by any means more evacuated and rendered ineffectual , than when men have not a certain design to deal with their hearers according unto what they are perswaded that their spiritual state doth require . how shall they instruct , how shall they warn , how shall they comfort any , but on a supposition of an acquaintance with the state and condition wherein they are ? a general preaching at random without a special scope directed by the perswasion mentioned , turns the whole work for the most part both in preachers and hearers into an useless formality . in brief , this perswasion principally regulates the whole work of the ministry . he that is a physician unto the bodies of men , must acquaint himself with the especial state and condition of his patients , as also of their distempers , wherein his skill and judgement is especially to be exercised . without that let him be furnished with the greatest store of good medicines , if he gives them out promiscuously unto all comers , all that he doth will be of little use . it may be his medicines being safe , they will do no harm ; and it is as probable they will do as little good . nor will it be otherwise with the physicians of souls in the like case . four things are required to make the dispensation of the word proper and profitable . a good spring , a safe rule , a distinct design , and enlivening affections . the first is the dispensers own light and experience . he is to see in his work with his own eyes , and not those of other men . and when he is by own light as a scribe unto the kingdom of god , it is out of the good treasure of his own heart , that he is to bring forth good things , new , and old . ( ) his safe rule is the infallible word of truth . this must be the touchstone of his light and experience . and it is suited unto his whole work , unto all the duties of it , tim. . , . in nothing but what is regulated hereby are any to be attended unto , isa. . . ( ) his distinct design lies in the due consideration of the spiritual state and condition of them unto whom the word is to be dispensed . and herein consists the greatest part of the ministerial skill . this is that which secretly differenceth the constant ministerial dispensation of the word , from the occasional exercise of the gifts of any . and this doth god make use of , to convey unexpected relief or repose unto the souls of men wherewith they are surprised and affected . if we have not this scope continually before us , we may run apace , but never know whether we are in or out of the way . ( ) the enlivening affections that ought to accompany the dispensation of the word , are zeal for the glory of god , and compassion for the souls of men . but these things must not here be insisted on . and for private christians among themselves , their mutual duties are referred unto love , and the fruits of it . that special love which ought to be among the disciples of christ , as such , takes up in the description , injunctions and directions of it , a great part of the writings of the new testament . nothing doth the lord christ himself , nor his apostles so urge upon them as this of mutual love . upon the right discharge of this duty he frequently declares that his honour in them and by them in this world doth principally depend . and whatever we have besides this , our apostle declares that it is nothing , or of no use in the church of god , cor. . and the greatest evidence of the degeneracy of christianity in the world , consists in the open loss of this love amongst those who make profession thereof . now this love is founded in our perswasion concerning the spiritual state and condition of each other . i mean , that especial mutual love is so , which ought to be among the disciples of christ as such . for although we are on other grounds , obliged unto a love towards all mankind , whether friends or enemies , yet that peculiar love which the gospel so chargeth on the disciples of christ is an effect of , and built upon their common and mutual interest in christ. they are to love one another as members of the same mystical body , and united unto the same spiritual head. whatever love there may be on other accounts among any of them which doth not arise from this spring and fountain , it is not that gospel love which ought to be among believers . and how can this be in us , unless we have a good perswasion concerning our mutual interest and in-being in christ ? god forbid that any should press that peculiar intense love , that ought to be among the members of the body of christ , to take off , or derogate from that general love and usefulness which not only the law of our creation , but the gospel also requireth of us in an especial manner towards all men . yea he who professeth love unto the saints , that peculiar love which is required towards them , and doth not exercise love in general towards all men , much more if he make the pretence of brotherly love , the ground of alienating his affection from the residue of mankind , can have no assurance that the love he so professeth is sincere , incorrupt , genuine , and without dissimulation . but this special love is the special duty of us all , if we believe the gospel , and without which foundation well laid , we can rightly discharge no other mutual duty whatever . now this , as is evident , we cannot have , unless we have a perswasion of the only ground of this love , which is our mutual relation unto jesus christ. and to act this love aright as to its object as grounded on this perswasion , take heed of evil surmises , these are the bane of evangelical love , though some seem to make them their duties . those concerning whom we hear that they make profession of faith and obedience towards our lord jesus christ , and know not that they any way contradict their profession by wicked works , we are obliged to bear the same love towards , as if we knew them sincere . for charity hopeth all things , namely , that are good , if we have no certain evidence to the contrary . and thus in general we may have this perswasion concerning all that in every place call upon the name of our lord jesus christ , their lord and ours . we have no obligation indeed hereunto , towards such as visibly and evidently walk unworthy of that high calling whereby we are called . for concerning such our apostle assures us , that whatever they profess , they are enemies of the cross of christ , whose end is destruction , whose god is their belly , and whose glory is their shame , who mind earthly things , phil. . , . it is a dishonour , a reproach to christ and the gospel that we should perswade our selves that they are his disciples , and members of his mystical body , whom we see to walk after the manner of the world , and to have their conversation in the lusts of the flesh. these we are still to love as those who once had , ( and are yet capable of the renovation of ) the image of god upon them . but they proclaim themselves destitute of all those qualifications which are the formal object and reason of this peculiar love. ( ) the lord christ hath by his institution secured us as to a certain rule of this perswasion and love by the disposal of his disciples into church societies upon such grounds as are a sufficient warranty for it . thus our apostle in all his epistles unto the churches , salutes , esteems , judgeth them all to be saints and called in christ jesus . for although some of them might not be so really , and in the sight of god , yet his perswasion , and his love being directed according to the rule , were acceptable unto christ. and whereas our lord jesus hath commanded that all his disciples should joyn themselves unto , and walk in such societies , were there not great confusion brought into the world in and about gospel institutions , we should not be at a loss about this perswasion and love ; for we should be obliged unto them towards all that are called christians , until they had openly declared themselves to be enemies of the cross of christ. but we are yet suffering under the confusion of a fatal apostasie , which god in his good time will deliver his churches from . ( ) as we cannot direct our love aright without this perswasion , no more can we exercise any of the duties or fruits of it in a due manner . the fruits of mutual love among christians are either in things spiritual which concern edification , or in things temporal which concern outward relief . of the first sort , are admonition , exhortation , instructions , and consolations mutually administred . now how can any man order or make use of these in a right manner unless he have some directive perswasion of the spiritual condition of them unto whom he doth administer ? it is true he may sometimes be therein mistaken , yet it is far better so to be , than never to consider what is meet and requisite with respect thereunto . and as for the fruits of the same love in outward things , although they ought to be brought forth in the temporal supplies of all according to our opportunities and abilities , yet without this perswasion they will want the quickening form and soul of them , which is a design to place our love in them ultimately on jesus christ. we may as occasions require publickly testifie that good perswasion which we have concerning the spiritual condition of others , and that unto themselves . our apostle here acquaints these hebrews with his good perswasion concerning them ; and likewise in all his epistles he still declares his hopes and confidence of their blessed interest in christ , unto whom he wrote ; and spares not to give them all the titles which really belong only to elect believers . now as this is not to be done lightly , not in a way of flattering compliance , not but upon just and firm grounds from scripture , least of all to give countenance unto any to continue in an evil way or practice ; yet in three cases it is warrantable and requisite , ( ) when it is done for their due encouragement . gracious persons through their temptations , fears , and sense of sin , yea whole churches upon occasion of trials , distresses , and back-slidings among them , may so be cast down and despond , as to be discouraged in their duties and progress . in this case it is not only lawful but expedient , yea necessary that we should testifie unto them that good perswasion which we have concerning their state and condition with the grounds thereof , as the apostle doth in this place . so in like case testified our saviour himself concerning , and unto the church of smyrna ; i know thy poverty , what thou complainest of , and art ready to sink under , but thou art rich , rev. . ( ) it may and ought to be done for their just vindication . the disciples and churches of christ may be falsly accused and charged , and yet it may be with so much probability or at least appearance of evil , as that they may greatly suffer in their just reputation , whereby the holy name of the lord christ is also dishonoured . he who falsly accuseth all the brethren before god continually , wants not instruments to fix calumnies upon them among men here below . in such a case it is our indispensible duty to testifie our good perswasion concerning them , be they persons or churches who are so traduced . and if we do it not , we have a copartnership in the guilt of their enemies false accusations . ( ) when we have any necessary duty to discharge towards them , which this testification of our perswasion concerning them may render more effectual , or prevent it having another end , than what we aim at , or remove any prejudice out of its way . this was the very case wherein the apostle testifieth his perswasion concerning them unto these hebrews . his design was to admonish them of some faults , sins and miscarriages , that had already been among them ; and moreover to charge them with a care about apostafie from the gospel , which the way wherein some of them were , seemed to have a tendency unto . but lest this his dealing with them which had an appearance of much severity , should have begotten prejudices in their minds against his person and ministry on the one hand , or too much dejected and cast them down on the other , he secures his procedure on both sides with this testification of his confidence concerning their spiritual condition , thereby at once assuring them of his love , and evidencing the necessity of his admonition . and herein hath he in the example of the wisdom bestowed on him for this end , given us an inviolable rule of our proceeding in like cases . the best perswasion we can arrive unto concerning the spiritual condition of any , leaves yet room , yea makes way for , gospel threatenings , warnings , exhortations , and encouragements . there is nothing more common then to charge the ways of some , than that by perswading men of their regeneration and saintship , they render them secure , and the threatenings of the gospel in an especial manner unuseful unto them . neither is there any question but that this , as all other ways of god , and his grace , may be abused . but those who manage the charge in general may do well to fix it in the first place on the apostles . for there is not any of them , but testifie the same perswasion concerning all them to whom they wrote , and there is no doubt but that their way of preaching and writing was the same . but yet this hindered them not from the use of all sorts of evangelical comminations , exhortations and incouragements , from whence we are to take our example and warranty for the same practice . this therefore lies evident in their procedure which is our instruction and rule , namely , that looking on men as believers , or being perswaded of their good spiritual condition , we yet ought to apply unto them all the means appointed by christ for the begetting , increase and continuance of grace in them . and the reasons hereof are evident , for ( ) although that perswasion which men may have of their spiritual condition , or which others may have or declare concerning them , may strengthen their peace , yet it neither doth nor ought to incline them unto security . thou standest by faith , saith the apostle , be not high minded but fear , rom. . . take the peace and comfort of thy faith , but be neither proud nor secure . where there is any such effect hereof towards a laodicean security , there is a just ground to suspect that the perswasion it self is a pernicious mistake . and it is the duty of all professors to give heed diligently lest any such root of bitterness spring up amongst them and desile them . if once a perswasion of this good condition begins to influence towards security , and a neglect of duty , then ought they to be in the highest jealousie concerning their condition its self . ( ) whatever mens state and condition be under the gospel , they are still obliged unto the means appointed for their edification and preservation . amongst all the vain imaginations about religious things vented in these latter days , there is none savours more rankly of sathanical pride , and humane folly , than that of such a state of perfection attainable in this life , wherein as it is phrased , men should be above ordinances , that is , should be vainly pussed up in their fleshly minds , above the authority , and wisdom and truth of god. whilst we are in the way under the conduct of the gospel , we need all the advantages it affords in our progress . of this sort are all the threatenings , promises , exhortations , incouragements contained in it . and the proper use of gospel threatenings in particular , such as that here insisted on by our apostle , i have declared at large on the first and second verses of the fourth chapter , and shall not here again insist thereon . it followeth hence : ( ) that whatever be the state and condition of them unto whom we dispense the word , or whatever we may conceive it to be , that we are not with respect thereunto to balk or wave the delivery and pressing of any evangelical warning , or the severest threatening contained in the gospel , much less encouragements and motives unto faith and obedience , though we are perswaded they both believe and obey . for as it is not impossible but that both they and we may be mistaken in their condition , and that the severest menaces may be their proper portion in the world ; so be their condition what it will , all these things have not only their proper use towards them , but are necessary for them in their several kinds . for although they every one of them as singly laid down , are of the same signification in themselves , yet in their application unto men they have a sense suited unto their condition : for instance ; the same threatening as applied unto unbelievers , tends to beget dread , terror , and fear of wrath in them , to fill them with evidences of gods displeasure . as applied unto believers it tends only to fill them with reverential fear of god , care to avoid the sin threatened , and to excite diligence in the use of means for its avoidance . all of them are good for all . as therefore if we should always in the dispensation of the word insist on the threatenings of the law and gospel , whose denunciation multitudes do certainly stand in need of , we might weaken and discourage those whom god would not have to be discouraged : so on the other hand if out of an apprehension that our people or congregations are made up of believers , we should continually insist on the promises of the gospel , with the like springs of consolation , seldom or never pressing on them the threatenings and severe menaces thereof , we should certainly defraud them of a blessed means which god hath ordained for their edification and preservation in faith. the holy intermixture of all these things in the scripture it self , is to be our rule and not any imagination of our own . ( ) that others should not think themselves severely dealt with , when they are pressed on and urged with the severest threatenings of the gospel . let them not say or think in their hearts , this preacher looks upon us as persons unregenerate , or hypocrites , perhaps out of ill-will unto us . it is certain that on such occasions , men are apt to give place to such surmises . for an apprehension thereof , is the reason why the apostle maketh as it were this apology for the use of the severe foregoing commination . as if he had said , do not you entertain any hard thoughts or evil surmises concerning me or my dealing with you in this matter . there are other reasons of my thus dealing with you ; for as unto your personal interest in the grace of christ , i have as yet a good perswasion , although i thus speak . and let others take heed lest they fall into any such apprehension , which will certainly defeat them of the wholsome fruit of the word . sharp frosts are needful to make the ground fruitful , as well as the clearest sun-shine . and if a tree be not sometimes pressed on by the wind , it will never well firm its roots in the ground . sharp reproofs , and earnestness in pressing gospel comminations are sometimes as needful for the best of us , as the administration of the richest and most precious promises , hos. . . having considered in general the good perswasion of the apostle concerning those hebrews , we may consider in especial , his expression of the things which he was so perswaded to be in them ; and this is double , ( ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , better things ; ( ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as accompany salvation . ( ) he was perswaded concerning them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , better things . there seems to be a comparison included in this expression , and not only an opposition unto what was spoken . if so , then there is a supposition of some good things granted unto those treated of . this therefore cannot refer unto the verses immediately before , which express only their barrenness and destruction , but it must relate unto ver . , , . where the spiritual gifts collated on them are enumerated . they are good things in themselves , but yet such good things as may perish and they also on whom they are bestowed . those who enjoy them may yet be barren ground , and so cursed and burned . but the apostle is perswaded better things of those to whom he speaks , namely , such things as accompany salvation , such as whosoever is made partaker of shall never perish eternally . or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good things as chrysostome supposeth . but yet neither is there any need of supposing an impropriety in the expression . for it is usual to express excellent things in words of the comparative degree , although no comparison be included ; especially when they are made mention of with respect unto others who have no interest in them . however here is certainly an opposition unto what was before affirmed concerning others ; and that may be reduced unto two heads . ( ) that they were barren and destitute of all saving grace and fruits . ( ) that they should in the end be destroyed . these better things must be opposed to the one , or other of these , or unto them both . if they are opposed unto the first , then especial saving grace and fruit-bearing , such as are peculiar unto gods elect proceeding from the real sanctification of the spirit , such as no perishing gifted hypocrites can be partakers of , are intended . if unto this latter , then those better thing respect not their qualification but their condition ; that is , freedom from the curse and wrath of god , and from perishing under them . i am perswaded it will go better with you , than with such apostates . it may be both are included : but the first is certainly intended , namely , that these hebrews were not barren but such as brought forth the saving fruits of the spirit of grace . for of these things it is added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . such as accompany solvation ; literally , such as have salvation , that is , such as have saving grace in them , and eternal salvation infallibly annexed unto them . things that are not bestowed on any , such as are not wrought in any but those that shall be saved . that is , in brief , true faith and sincere obedience . for in whosoever these are found , they shall be saved by virtue of the faithfulness of god in the covenant of grace . and we may observe hence , ( ) that among professors of the gospel some are partakers of better things than others . they were all professors concerning whom the apostle discourseth in this and the preceding verses . and yet notwithstanding any good things that some might have had , or might be supposed to have had , others of them had better things than they . and this difference may be observed , first in the degrees , and secondly in the kinds of the things intended . spiritual gifts are of one kind . for although there are several sorts of them , yet they have all the same general nature , they are all gifts and no more . the difference therefore that is amongst them being not to be taken from their own especial nature , but their use and tendency unto the common end of them all , i take it only to be gradual . for instance , to speak with tongues and to prophesie , are two gifts of different sorts ; but whereas they are both gifts of the spirit , and are designed unto the furtherance of the gospel and edification of the church , the true difference between them is to be taken from their usefulness unto this end. those therefore who have only gifts in the church , as they have different gifts , so they have some of them better gifts than others , some as to the especial kinds of gifts , but mostly as to the degrees of their usefulness unto their proper end. hence our apostle having reckoned up the various and manifold gifts of the spirit , adds this advice unto the corinthians upon the consideration of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . covet earnestly the best gifts . those that tend most to the edification of the church . thus ever it was , and ever it will be in the church of god , some have had , and some have better gifts than others . and as the whole church is hence to learn to acquiesce in , and submit to the soveraignty of the spirit of god , who divideth unto every man severally as he will ; so those who have received these better and differing gifts either in their especial nature or degrees of usefulness , have some duties singularly incumbent on them , and whose discharge will be required at their hands . as ( ) to walk humbly with a constant care , that a sense of their gifts and abilities do not in their minds puff them up , fill them with conceits of themselves as though they were somewhat , and so make them exalt themselves above their brethren . in the apostolical and primitive church , when there was nothing of that secular grandeur , promotion , preferments , dignities amongst the ministers of the church , as now a days fill the world with pride and domination , all the danger of an hurtful elation of mind in one above another , was from the eminency of gifts which some had received above others . and it cannot be denied but that the abuse hereof laid the foundation of all that swelling secular pride , and cursed domination or lordly rule which afterwards pestered the church . the two things which the apostle peter in one place cautions and chargeth the elders and guides of the church against became their ruine , namely , filthy lucre , and love of domination over the lords heritage , pet. . , . and indeed it is a very hard and difficult matter for men totally to suppress those insinuations of a good conceit of themselves , and preferring themselves before others , which gifts singular in their use and kind will suggest . neither will it be effected without a constant exercise of grace . for this cause the apostle would not have a novice called to the ministry or publick exercise of spiritual gifts , namely , lest he be puffed up with pride and fall into the condemnation of the devil , tim. . . afflictions and temptations for the most part , are a needful ballance for eminent gifts . this therefore the scripture hath provided against , both warning us , that knowledge , which is the matter of all spiritual gifts , will puff up , and forbidding us to boast in them , because they are things which are freely bestowed on us , without respect unto any thing of good or worth in our selves , cor. . . and if we reckon aright those of us whose gifts are inferiour unto those of other men , provided we use and improve what we have received unto the best advantage we are able , have no reason to envy them whose gifts out-shine ours . for if they are gracious , they have work enough cut out for them to keep them watchful over themselves unto humility , where yet it is to be feared that things do not always so well succeed , but that by sinful surprisals of self elating imaginations , there is work made for repentance and trouble . yea he who is eminently gifted , if he be not eminently humble hath but an unquiet life within doors . and if such a person be not truly gracious , he is in the ready way to fall into the condemnation of the devil . such a person is a prey to every temptation , and will also seduce himself into all evil . ( ) it is required of such persons as to be humble , so in an especial manner to be thankful . the things whereof they are partakers are gifts , and not to be thankful for gifts , is the most proper ingratitude . ( ) a fruitfulness proportionable unto the excellency of their gifts . he who had received five talents was not only obliged to trade with them , but to get five talents more . the increase of one or two talents would not have served his turn . to whom much is given , of him not somewhat , but much is required . the hiding of many talents is a sin whereof there is no instance in the scripture ; it is a sin that hath a greatness in it not to be supposed ; and those who may be concerned in it , ought to tremble with the apprehensions of it . our lord is coming , and alas there is none of us who have traded with his talents as we ought to have done . we hope that in his infinite mercy and compassion he will spare and pardon , and accept of that little which we have endeavoured after in sincerity ; but in the mean time we ought always to consider that labour and fruitfulness ought to be proportioned unto what we have received . but yet these are not the better things here directly intended . for from them , or any thing that is in the best of them , no such conclusion can be made as that here by our apostle , seeing he had shewed before , that they might all perish and be lost . secondly , there are spiritual things which differ in their whole kind and nature from other things , and are better than they as to their essence and being . such is all saving grace , with all the fruits of it . i shall not now stay to prove that true saving grace differs specifically from all common grace however advanced in its exercise by the company and help of spiritual gifts , much less to wrangle about what doth formally constitute a specifical difference between things . but this i say plainly , which i can prove assuredly , that true gospel faith and sincere obedience are better things than the most glorious hypocrite or most reformed unregenerate person was ever made partaker of . in the visible professing church all things outwardly seem to be equal . there are the same ordinances administred unto all , the same profession of faith is made by all , the same outward duties are attended unto , and scandalous offences are by all avoided . but yet things are not internally equal . many are called but few are chosen ; in a great house there are vessels of wood and stone , as well as of gold and silver . all that eat outwardly in ordinances of the bread of life , do not feed on the hidden manna . all that have their names enrolled in the churches book may not yet have them written in the lambs book . there are yet better things than gifts , profession , participation of ordinances and whatever is of the like nature . and the use hereof in one word is to warn all sorts of persons , that they rest not in , that they take not up with an interest in , or participation of the priviledges of the church , with a common profession , which may give them a name to live ; seeing they may be dead or in a perithing condition in the mean time . there are according to the tenour of the covenant of grace , such things bestowed on some persons , as salvation doth infallibly accompany and ensue upon . better things and such as have salvation accompanying of them . this assertion is founded on the nature of the covenant of grace , in the first covenant it was not so . the best things bestowed by virtue of it , might perish and did so . many excellent things were bestowed on us when we were created in the image of god. but they were all such things as we might lose , and did lose , and thereby came short of that glory of god , which we were created for . but in the covenant of grace , there is such a disposal and concatenation of spiritual things , that a real participation of some of them , doth infallibly conclude unto an indefeazable interest in them all . this did the apostle assure us in an express annumeration of them , rom. . , . for instance , there is a saving faith of this nature . for ( ) it is an effect of gods immutable purpose of election . if that therefore cannot be changed , this cannot utterly fail and be lost . whom he predestinates them he calls , that is , to saving faith by jesus christ. faith is of gods elect , and they only believe truly who are ordained to eternal life . ( ) the lord christ intercedeth that this faith may never fail , or be utterly lost , joh. . , , . &c. ( ) the power of god is engaged in the preservation of it , pet. . . pet. . . ephes. . , . ( ) the promises of the covenant are expresly multiplied unto this purpose , jer. . , . chap. . , , . and the like may be said of all other saving graces . and on this ground doth the apostle call those better things that these hebrews were made partakers of , such as accompany salvation . it is the duty of all professors strictly to examine themselves concerning their participation of those better things which accompany salvation . their condition is deplorable who under an outward profession do satisfie themselves with those common gifts , graces , and duties , which are separable from salvation . yet that it is so with many in the world who thereon cry peace , peace , whilst suddain destruction is coming upon them , is openly manifest . see the advice of the apostle express to this purpose , cor. . . we may yet farther observe how variously the apostle treats these hebrews . sometimes he stiles them holy brethren , affirming them to be partakers of the heavenly calling ; so also that they had those better things in them which accompany salvation . sometimes he tells them that they were dull and slothful , and had need be taught again what are the principles of the oracles of god ; and sets before them the final destruction of apostates to ingenerate a fear and apprehension of the terror of the lord in them . now this variety in the apostles treating of them proceeds not from present commotions , not from any rhetorical artifice , but from a regular and steady judgement concerning the condition of the whole church . for ( ) there were indeed several sorts of professors among them answering the several descriptions he gives of them . he spake therefore to the whole community indefinitely , leaving the especial application of what he speaks unto themselves in particular , according as their different conditions did require . and this is the only safe and prudent way for ministers to deal with their flocks . for when any conceive themselves by other circumstances to be singled out for reproof and threatening , they commonly draw forth disadvantage to themselves thereby . ( ) the best of the hearers of the gospel may have much to be blamed in them , although their sincerity in general ought to be highly approved . ( ) severe threatenings in the dispensation of the gospel , are usually proposed unto them , who yet are not absolutely liable to the penalty threatened . they do not predict what will come to pass , but warn what is to be avoided . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perversus , iniquus , it omitteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also as doth the vulgar latine , but expresseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatically , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that your love. other material differences among translators there is not . for god is not unrighteous to forget your work and the labour of that love which you have ( evidently ) shewed towards his name , in that you have ministred to the saints and do minister . the expositors of the roman church do greatly perplex themselves and others in their comments on this text. they generally agree in an endeavour from hence to prove the merit of works against protestants , because the council of trent applies this text to that purpose . and none are more confident herein than our rhemists , who after their usual reproaches of protestants , affirm , that good works are meritorious and the very cause of salvation , so that god should be unjust if he rendered not heaven for the same . but they are greatly divided among themselves about the state of the persons and kind of the works here intended . some contend that the apostle speaks to , and of such as were fallen out of a state of justification into a state of deadly sin . and the works of which it is said that god will not forget them , are those which they wrought in that estate from whence they were now supposed to be fallen . for on the account of those former works , god will spare them and not destroy them . and although there be no present merit in these works , whilst those who wrought them are in a state of deadly sin , yet when they shall be recovered by penance , these works which were before mortified by their falling from grace , and so became of no use as to present merit , shall recover their former meritorious virtue , as if they had never been forfeited by deadly sin . this therefore is the sense which these persons would affix unto these words . where any have been in a state of justification , and have wrought good works therein , meritorious of eternal life , if they fall into deadly sin , they immediately lose all the merit and benefit of those works . but notwithstanding god in his righteousness keeps the remembrance of these works , so that when such sinners return again by penance into their first estate , these works shall revive into a condition of merit . this sense is opposed by others . for they think those mentioned are justified persons , and the apostle expresseth the merit of their present works , with respect unto the righteousness of god. the reader who desires to see such chaffe tossed up and down , may find these things debated in aquinas , adamus , estius , a lapide , ribera , maldonat , de tena , and others of them on the place . how forraign these discourses are to the text and context is evident to every impartial considerer of it . they are only chimera's hatched out of the proud imaginations of the merit of their works that these mens minds are prepossessed withall . for ( ) our apostle treats of those whom he supposeth and judgeth to be in a present good spiritual condition . for with respect thereunto he ascribeth unto them things that accompany salvation , and prescribeth no other duty unto them for the actual enjoyment of it , but only those of faith and love and ministration unto the saints , which at present he commendeth in them . what they did formerly that he affirms them to continue in the performance of , you have ministred and you do minister . ( ) the apostle expresly distinguisheth them concerning whom he now speaks , from those who were now fallen off from the profession of the gospel , or that state of justification which the romanists suppose . ( ) he doth not direct these persons to seek after a recovery out of the condition wherein they were , but incourageth them unto a continuance therein , and to shew the same diligence unto that purpose , as formerly , to the end , ver . . nothing therefore is more fond than to suppose that any thing is here taught concerning the mortification of good works as to their merit by deadly sin , and their recovery thereof by penance , a fiction which these men dream of to no purpose . ly . neither is countenance given unto the other imagination in general concerning the merit of works in these words . for ( ) the design of the apostle is only to let them know that their labour in the work of the lord , that their obedience unto the gospel should not be lost or be in vain . and hereof he gives them assurance from the nature of god with whom they had to do , with respect unto that covenant whereinto he takes them that do believe . they had been sedulous in the discharge of the great duty of ministring unto the saints , in particular upon the account of the name of jesus christ that was upon them . these duties had been attended with trouble , danger and charge . and it was needful to confirm them in a perswasion that they should not-be lost . this they might be two ways . ( ) if themselves should fall away and not persist in their course unto the end . ( ) if god should overlook , or forget as it were all that they had done . against both these apprehensions the apostle secures them . from the first in that the works mentioned having been truly gracious works , proceeding from faith and love , they evidence their persons to be in that state of grace wherein they should be effectually preserved unto the end , by virtue of gods faithfulness in covenant , which he further pursues towards the end of the chapter . nor secondly , had they the least reason to doubt of their future reward . for who was it that called them to these duties , and on what account ? is it not god and that according unto the tenour of the covenant of grace ? and hath he not therein promised to accept their persons and their duties by jesus christ ? if now he should not do so , would he not be unrighteous , must he not deny himself , and not remember his promise ? wherefore the righteousness of god here intended in his faithfulness in the promises of the covenant . and he is not said to be righteous in rewarding or not rewarding , but in not forgetting . he is not unrighteous to forget . now to forget any thing doth not reflect immediately on distributive justice , but upon fidelity in making good of some ingagement . but not to ingage into disputations in this place , let men acknowledge that the new covenant is a covenant of grace , that the constitution of a reward unto the obedience required therein is of grace , that this obedience is not accepted on its own account , but of the mediation of christ , that all mens good works will not make a compensation for one sin ; that we are to place our trust and confidence in christ alone for life and salvation , because he is the end of the law for righteousness unto them that do believe ; and let them please themselves for a while , in the fancy of the merit of their works , at least of the high and necessary place which they hold in their justification before god ; after all their wrangling disputes it will be christ and grace alone that they will betake themselves unto , or their case will be deplorable . these things i have premised that we may have no cause to divert unto them , in the ensuing exposition of the words . the apostle in this verse gives an account of the grounds of his perswasion concerning these hebrews , expressed in the verse foregoing . and these he declares unto them partly for encouragement , and partly that they might be satisfied in his sincerity , and that he did not give them fair words to entice or allure them by . and the reasons he gives to this purpose may be reduced unto two heads . . the observation which he had made concerning their faith and love , with the fruits of them . . the faithfulness of god in covenant , whereon the final preservation of all true believers doth depend . these are the grounds of that perswasion concerning their state and condition which he expressed in the foregoing words . hence that perswasion of his was of a mixt nature , and had something in it of a divine faith , and somewhat only of a moral certainty . as he drew his conclusion from , or built his perswasion on gods faithfulness or righteousness , so there was in it an infallible assurance of faith that could not deceive him . for what we believe concerning god as he hath revealed himself , is infallible . but as his perswasion had respect unto the faith , love and obedience which he had observed in them , so it was only a moral assurance , and such as in its own nature might fail . for god only is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and we who judge by the outward evidences of invisible things may be deceived . the proposition from gods faithfulness is of infallible truth ; the application of it unto these hebrews of moral evidence only . such a perswasion we may have in this case , which is prevalent against all objections , a certain rule for the performance of all duties on our parts towards others ; and such had the apostle concerning these hebrews . that which in the first place he confirms his perswasion with is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their work . god is not unrighteous to forget your work . it is not any singular work , but a course in working which he intends . and what that work is , is declared in that parallel place of the same apostle , thes. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the same expressions with those in this place , which may be reckoned unto the multitude of other instances of coincidences of expressions in this and the other epistles of the same writer , all peculiar unto himself , arguing him to be the author of this also . remembring your work of faith and labour of love. the work here intended is the work of faith ; the whole work of obedience to god , whereof faith is the principle , and that which moves us thereunto . hence it is called the obedience of faith , rom. . . and this obedience of faith according to the gospel is called there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their work . ( ) because it was their chief employment , their calling lay in it . they did not attend unto it occasionally , or when they had nothing else to do , as is the manner of some . religion was their business , and gospel obedience their daily work . this was their whole , even to fear god and keep his commandments , as it is expressed under the old testament . ( ) because there is work and labour in it , or great pains to be taken about it . for hereunto our apostle in the next verse requires their diligence , ver . . as peter doth all diligence , epist. . . and we may observe in our way , that faith , if it be a living faith , will be a working faith. it is the work of faith which the apostle here commends . this case is so stated by james that it needs no farther confirmation , chap. . . wilt thou know , or knowest thou not , o vain man , that faith without works is dead ? he is a most vain man who thinks otherwise , who hopes for any benefit by that faith which doth not work by love. sathan hath no greater design in the world than to abuse gospel truths . when the doctrine of free justification by faith , through the imputation of the righteousness of christ , was first fully revealed and declared , his great design then was to perswade men that there was no need of obedience , and so they could attain any manner of perswasion of the truth of the gospel , or make profession thereof , they might live in sin as they pleased , and neglect all good works and duties of obedience . and although this be now condemned by all , yet indeed is it no more but what upon the matter most do practise according unto . for they suppose that by being of this or that religion , papists or protestants , or the like , they shall be saved whatever their ways and works are . so papists , for instance , are indeed the greatest solifidians in the world . for to own the faith of the church , is enough with them to secure the salvation of any . this abomination having been early started was seasonably suppressed by the writing of james and john. for the former directly and plainly lays open the vanity of this pretence , declaring , that that faith which they professed and boasted of , was not the faith whereby any should be justified before god , nor of the same kind with it . for this faith is living , operative , and fruitful , and evidenceth it self unto all by its works and fruits . whereas that faith whereof vain men living in their sins did boast , was so far from being a grace of the spirit of god , that it was no other but what was in the devils themselves , and which they could not rid themselves of if they would . the latter without expressing the occasion of it , spends his epistle in , declaring the necessity of love and obedience , or keeping the commandments of christ. wherefore the enemy of our salvation being defeated in this attempt , he betook himself unto the other extream ; contending that the works of faith had the same place in our justification with faith it self . and why should they not ? are not faith and they equally acts of obedience in us ? are not faith and they equally required by the gospel ? why may they not be supposed to have an equal influence into our justification ? at least in the same kind , though faith on some considerations may have the pre-eminence ? i say these things are speciously pleaded ; but in short the design is not to advance works into an equality with faith , but to advance them into the room of christ and his righteousness . for when we say , we are justified by faith only , we do not say that faith is our righteousness , but as it apprehends the righteousness of christ , as he is the end of the law for righteousness unto them that do believe . and this is the use that god hath designed faith unto , and which in its own nature it is suited for . but bring in the works of obedience into the same place , and they are of no use but to be imputed unto us for righteousness , and so to possess the place of christ and his righteousness in our justification unto their exclusion . but all this trouble might have been spared , if men had not been too ready and prone to receive impressions from the crafty actings of sathan against the purity and simplicity of the gospel . for nothing is more evidently expressed and taught therein than are these two things . ( ) that we are justified freely by faith through the redemption that is in the blood of christ , and so the imputation of his righteousness unto us . ( ) that the faith which hath this effect , which is of this use , is living , operative , fruitful , and will evidence it self by works in obedience unto the commands of god. and this is that which here we contend for , namely , that a living faith will be a working faith. and he is a vain man that deceives himself with any thing else in the room thereof . and yet this is the course of multitudes . but yet men do not deceive themselves herein notionally but practically . i never yet met with any man in my life who professed it as his judgement , that so he believed aright , he might live as he pleased , follow his lusts and neglect all good works or holy duties of obedience . for this implies a contradiction . so to believe , is so far from believing aright , as that it contains in it a total rejection of the gospel . but practically we see that the generality of men content themselves with that knowledge they have of religion , and that faith which they suppose they have in christ , without once endeavouring after amendment of life or fruitfulness in good works . now this is not from any conclusions they draw from any doctrines which they profess to believe , but from the power of darkness and the deceitfulness of sin that ruleth in them . and it is no otherwise among them who are taught to believe that they are justified by their works . for there is not a race of greater and more flagitious sinners , than ( for the most part ) are the men of that perswasion . only for their relief , their leaders have provided them with a commutation of some other things instead of their good works which shall do the deed for them , as penances , pardons , purgatory , confessions , pilgrimages , and the like . but be mens perswasion what it will , right or wrong , where sin is predominant they will be wicked , and whatever be the object of their faith , if it be not living in the subject , it cannot work , nor be fruitful . we ought to look on obedience as our work ; which will admit neither of sloth nor negligence . here lies the occasion of the ruine of the souls of men who profels the gospel . the duties of profession are a thing of course unto them , and that which lies without the compass of their principal work and business in the world . this makes their profession serve to no other end , but to make them secure in a perishing condition . now that our obedience may indeed be our work , it is required , ( ) that the carrying of it on , the attendance unto it , and furtherance of it in order unto the glory of god , be our principal design in the world . that is a mans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his proper work which is so . god severely threateneth those which walk with him at peradventures , levit. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if you shall walk with me fortuito , at hap hazard , that is , without making it your principal design , and using your utmost diligence and care to proceed in it in a right manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver . . then will even i my self walk with you at all adventures ; though i continue with you , as one walking with you in my outward ordinances and institutions ; yet will i have no regard unto you , as to do you any good , yea i will sorely punish you notwithstanding the appearance of our walking together , as it follows in the place . yet is this the course of many who please themselves in their condition . they walk with god in outward appearance by the performance of duties in their times , course , and order ; but they walk at all adventures , as unto any especial design of their minds about it . barnabas exhorted the disciples at antioch , that with purpose of heart they would cleave unto the lord , acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , with a firm resolution to abide in , and pursue the obedience they were called unto . so paul tells timothy , that he knew his doctrine , manner of life and purpose , tim. . . namely , how his principal aim , design and resolution was to abide in and carry on his course of faith and obedience . and then is any thing the object of our purpose and principal design ; ( ) when we subordinate all other things and occasions unto it , that they may not justle nor enterfere , nor stand in competition with it , when to us , to live is christ , or he is the chief end of our life . when men do usually and ordinarily suffer other things to divert them from duties of obedience in their season , obedience is not their principal design . ( ) when it possesseth the chiefest place in our valuation and esteem . and this it doth absolutely where we attain that frame , that whilst the work of faith and obedience thrives in our hearts and lives , we are not much moved with whatever else befalls us in this world . this was the frame of our apostle , acts . . phil. . , . but because of the weakness , and ingagement of our natural affections unto the lawful comforts of this life , some are not able to rise unto that height of the undervaluation and contempt of these things whilst the work of our obedience goes on , which we ought all to aim at ; yet we must say , that if there be any sincerity in making our obedience the principal design of our lives , there will be a constant preference of it unto all other things . as when a man hath many particular losses , he may be allowed to be sensible of them , yet if he have that still remaining wherein his main stock and wealth doth consist , he will not only be relieved or refreshed but satisfied therewith . but if a man who pretends much unto a great stock and trade in another country , gives up all for lost upon some damages he receiveth at home in his house or shop , it is plain he hath no great confidence in the other treasure that he pretended unto . no more have men any especial interest in the work of obedience , which whilst they suppose it to be safe , do yet lose all their comforts in the loss of other things . ( ) when any thing is the object of our chief design , the principal contrivances of our minds will be concerning it . and this makes the great difference in profession and duties . men may multiply duties in a course of them , and yet their spirits not be ingaged in and about them as their business . consider how most men are conversant about their secular affairs : they do not only do the things that are to be done , but they beat as we say their heads and minds about them . and it is observed that however industrious in their way many men may be , yet if they have not a good contrivance and projection about their affairs , they seldom prosper in them . it is so also in things spiritual . the fear of the lord is our wisdom ; it is our wisdom to keep his commandments and walk in his ways . now the principal work of wisdom is in contriving and disposing the ways and methods whereby any end we aim at may be obtained . and where this is not exercised , there obedience is not our work . how temptations may be avoided , how corruptions may be subdued , how graces may be increased and strengthened , how opportunities may be improved , how duties may be performed to the glory of god , how spiritual life may be strengthened , peace with god maintained , and acquaintance with jesus christ increased , are the daily thoughts and contrivances of him who makes obedience his work . ( ) actual diligence and watchfulness is required in our obedience , if we do make it our work . and ( ) a due consideration of what doth and will rise up in opposition unto it , or unto us in it , which things being commonly spoken unto i shall not here enlarge upon them . the second thing whereon the apostle grounds his confidence concerning these hebrews is their labour of love , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for the words express a distinct grace and its excrcise , and are , not exegetical of the preceding expressions . it is not your work , that is , your labour of love. but this labour of love is distinguished from their work in general , as an eminent part or instance of it . this the copulative conjunction after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evinceth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; of your work , that is , of obedience in general , the work of faith , and of your labour of love , namely , in particular and eminently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we observed , is passed by in some translations , but without cause ; the original copies are uniform in it , and the parallel place doth expresly require it , thes. . . there is in the remaining part of this verse , which depends on these words ; . what the apostle ascribes unto these hebrews , which is the labour of love. . the way whereby they evidenced this labour of love ; they shewed it . . the object of it , and that is the saints . . the formal reason and principal motive unto it , which is the name of god ; for his names sake . . the way of its exercise ; it was by ministration , both past and present , in that you have ministred and do minister . in the first of these the apostle observes the grace it self , and its exercise , their love and its labour . this grace or duty being excellent and rare , and its exercise in labour being highly necessary and greatly neglected , and both in conjunction being a principal evidence of a good spiritual condition , of an interest in those better things which accompany salvation , i shall a little divert unto the especial consideration of them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , love is the second great duty of the life of god , which is brought to light by the gospel . it is faith that gives glory to god on high , and love that brings peace on the earth , wherein the angels comprised the substance of our deliverance by jesus christ , luke . . neither is there any thing of it in the whole world but what is derived from the gospel . all things were at first made in a state of love. that rectitude , order , peace and harmony which was in the whole creation was an impression from , and an expression of the love of god. and our love towards him was the bond of that perfection , and the stability of that state and condition . the whole beauty of the creation below consisted in this , namely , in mans loving god above all , and all other things in him and for him , according as they did participate of and express his glory and properties . this represented that love which was in god towards all his creatures , which he testified by declaring them to be all very good . when man by sin had broken the first link of this chain of love , when thereby we lost the love of god to us , and renounced our own love unto him , all things fell into disorder and confusion in the whole creation ; all things were filled with mutual enmity and hatred . the first instance of mutual love among the creatures was that between angels and men , as those which were in the nearest alliance , and made for the same end of the glory of god. for as the angels rejoiced in the whole creation of god , when those morning stars sang together , and all the sons of god shouted for joy , job . . so man being the most capable object of their love , was their especial delight . and man being made to love god above all , and all other things in him and for him , his principal love must be fixed on those who had the most of the image , and made the most glorious representation of god. but the bond of love being dissolved , mutual enmity succeeded in the room thereof . and the first act of angelical obedience we read of , was their keeping man from a return into eden , and eating of the tree of life , gen. . . and men could look on them only as flaming swords , ready to execute the wrath of god and the curse upon him . and this state would have continued unto eternity , had not god gathered all things again into one , both which are in heaven and which are in earth , even in christ jesus , ephes. . to . there could never more have been any love , nor any duties of love between angels and men , had not god restored all things by jesus christ. this is the only foundation of the whole ministry of angels in love , heb. . . for men themselves , mutual enmity and hatred possessed them . and he who first acted in that frame and spirit which came upon them was a murderer , and slew his brother . and this the apostle proposeth as the instance and example of that hatred and enmity which is among men under the curse , joh. . , . and there is no greater evidence of any persons being uninterested in the restauration of all things by christ , than the want of that love which was again introduced thereby . so the apostle describing the condition of men in their unregenerate condition , affirms that they live in malice and envy , hateful , and hating one another , tit. . . there ensued also an enmity between man and all the creation here below . the sin of man had brought all things into a condition of vanity and bondage , which they groan to be delivered from , rom. . , , . and the earth the common mother of them all , as it were to revenge it self on men , brings forth nothing but thorns and thistles , gen. . . and yields not her strength to his labour , gen. . . hence is all that vanity , vexation , and sore travail which the life of man is filled withall . after the entrance of this disorder and confusion , there was nothing of true original love in the world , nor was it by any means attainable . for it all arose from the love of god , and was animated by our love unto him . but now all things were filled with tokens and evidences of the anger , displeasure , and curse of god for sin . and men were wholly alienated from the life of god. no new spring or life can be given unto love , but by a new discovery , that god was love , and had a love for us . for so the apostle tells us , herein is love , not that we loved god but that he loved us , and sent his son to be the propitiation of our sins , joh. . . but if god so loved us , we ought also to love one another , ver . . no love could there be , until a fresh revelation was made that god is love ; for the first which he had made in the creation was utterly lost . and this was done by jesus christ. there was some step made unto that confusion which ensued on the loss of this universal love by the first promise ; without which , the whole lower creation would have been an hell , and nothing else . this was the spring of all that love which was in the old testament , because it was a new discovery that there was yet love in god towards fallen mankind . and whatever in the world may pretend thereunto , yet if it proceed not from the new revelation and discovery that god is love , it is nothing of that divine love which is required of us . and this is only in christ ; in him alone the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the benignity and love of god unto mankind appeared , tit. . . and here is a foundation laid and a spring opened of a love far more excellent than that which our nature was furnished and adorned withall in the first creation . for the love of god being the cause and fountain of ours , which is a compliance with the manifestation of it , the more eminently the love of god is manifested , the more eminent is that love which is the fruit thereof . and gods love is far more gloriously displayed in christ than it was in all the works of his hands . in him alone we know not only that god hath love , but that he is love ; that he hath love for sinners , and that such a love , as in the spring , means , and effects of it , is every way ineffable and incomprehensible . the whole of what i intend is expressed by the apostle john , epist. cap. . ver . , , , , , . beloved let us love one another , for love is of god , and every one that loveth is born of god , and knoweth god ; he that loveth not , knoweth not god , for god is love. in this was manifested the love of god towards us , because that god sent his only begotten son into the world , that we might live through him . herein is love , not that we loved god , but that he loved us , and sent his son to be the propitiation for our sins ; beloved , if god so loved us , we ought also to love one another ; no man hath seen god at any time , if we love one another , god dwelleth in us and his love is perfected in us . all that we have before affirmed and much more , is here declared by the apostle . it is gods being love himself which is the eternal spring of all love in us . neither could we have any thing of it , or interest in it , without some glorious effect and manifestation of the love of god , which he also gave in sending his son to be a propitiation for our sins . and the love which proceeds from hence , hath all the glorious properties here ascribed unto it . wherefore there is no such way and means whereby we may express the distinguishing light , grace and power of the gospel , no such evidence of the reality of our interest in god , as love , or in the love of god by christ , as by and in our own love to him and his . the mystical body of christ is the second great mystery of the gospel . the first is his person , that great mystery of godliness god manifest in the flesh. in this mystical body we have communion with the head , and with all the members ; with the head by faith , and with the members by love. neither will the first compleat our interest in that body without the latter . hence are they frequently conjoyned by our apostle , not only as those which are necessary unto , but as those which essentially constitute the union of the whole mystical body and communion therein , gal. . . ephes. . . thes. . . tim. . . chap. . . tim. . . chap. . . wherefore without love we do no more belong to the body of christ , than without faith it self . and in one place he so transposeth them in his expression to manifest their inseparable connexion and use unto the union and communion of the whole body , as that it requires some care in their distribution unto their peculiar objects , philem. . hearing of thy love and faith which thou hast towards the lord jesus , and towards all saints . both these graces are spoken of as if they were exercised in the same manner towards both their objects , christ and the saints . but although christ be the object of our love also , and not of our faith only , yet are not the saints so the object of our love , as to be the object of our faith also . we believe a communion with them , but place not our trust in them . there is therefore a variation in the prepositions prefixed unto the respective objects of these graces . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and this directs us unto a distribution of these graces in their operations unto their distinct objects , faith towards the lord jesus and love to the saints . but they are so mixed here to declare the infallible connexion that is between them , in the constitution of the mystical body of christ. this therefore is the form , life , and soul of all mutual duties between the members of christs mystical body . whatever passeth between them in outward works wherein they may be useful and beneficial unto one another , if it spring not from this principle of love , if it be not quickened and animated thereby , there is nothing of evangelical communion in it . whereas therefore this grace and duty is the peculiar effect and glory of the gospel , the form and life of the mystical body of christ , the pledge and evidence of our interest in those better things which accompany salvation , i shall briefly declare the nature of it , and shew the reason of the necessity of its diligent exercise . mutual love among believers , is a fruit of the spirit of holiness , and effect of faith , whereby being knit together in the bond of entire spiritual affection , on the account of their joynt interest in christ , and participation of the same new , divine , spiritual nature from god , do value , delight , and rejoyce in one another , and are mutually helpful in a constant discharge of all those duties , whereby their eternal , spiritual and temporal good may be promoted . . it is a fruit of the spirit of holiness , of the spirit of christ , gal. . . it is no more of our selves than faith is , it is the gift of god. natural affections are in-laid in the constitution of our beings . carnal affections are grown inseparable from our nature as corrupted . both excited by various objects , relations , occasions , and interest , do exert themselves in many outward effects of love. but this love hath no root in our selves until it be planted in us by the holy ghost . and as it is so , it is the principal part of the renovation of our natures into the image of god , who is love. this love is of god ; and every one that loveth is born of god , joh. . . you are taught of god to love one another . . it is an effect of faith. faith worketh by love , gal. . . hence as we observed before , love to the saints is so frequently added unto faith in our lord jesus christ , as the effect and pledge of it . and although it proceeds in general from faith as it respects the commands and promises of god , yet it derives immediately from faith as acted on the lord jesus christ. for he being the head of the whole mystical body , it is faith in him that acts it self by love towards all the members . holding him the head by faith , the whole body edifies it self in love , ephes. . , . and the more sincere , active and firm our faith in christ is , the more abundant will our love be towards all his saints . for faith in christ doth first excite love unto him , from whom , as it were , it descends unto all that it finds of him in any others . and our love of the saints , is but the love of christ represented and exhibited unto us in them . the papists tell us that love or charity is the form or life of faith , without which it is dead . it is so far true , that according to the apostle james , where it is not , there faith is dead . not that it is the life of faith , but that faith wherever it is living will work by love. faith therefore is the life , the quickening , animating principle of love , and not on the contrary . and that love which proceedeth not from , which is not the effect of , which is not enlivened by faith , is not that which the gospel requireth . . believers are knit together in an entire affection . this is that cement whereby the whole mystical body of christ is fitly joyned together and compacted , ephes. . . this mutual adherence is by the uniting , cementing efflux of love. it is but an image of the body , or a dead carkass that men set up , where they would make a bond for professors of christianity , consisting of outward order , rules , and methods of duties . a church without it , is an heap of dead stones , and not living stones fitly compacted and built up a temple unto god. break this bond of perfection , and all spiritual church order ceaseth ; for what remains is carnal and worldly . there may be churches constituted in an outward humane order , on supposed prudential principles of union , and external duties of communion , which may continue in their order , such as it is , where there is no spiritual evangelical love in exercise among the members of them . but where churches have no other order , nor bond of communion but what is appointed by christ , wherever this love faileth , their whole order will dissolve . . this mutual love among believers , springs from and is animated by their mutual interest in christ , with their participation of the same divine nature thereby . it is from their union in christ the head , that all the members of the body do mutually contribute what they derive from him unto the edification of the whole , in the exercise of love. hereby are they all brought into the nearest relation to one another , which is the most effectual motive and powerful attractive unto love. for as the lord christ saith of every one that doth the will of god , the same is my brother and sister , and mother , matth. . . he is dearly beloved by him , as standing in the nearest relation unto him ; so are all believers by virtue of their common interest in christ their head , as brothers , sisters , and mothers to each other ; as members of the same body which is yet nearer , whence the most intense affection must arise . and they have thereby the same new spiritual nature in them all . in love natural , he that doth most love and prize himself , commonly doth least love and prize others . and the reason is , because he loves not himself for any thing which is common unto him with others , but his self-love is the ordering and centring of all things unto his own satisfaction . but with this spiritual love he that loves himself most , that is , doth most prize and value the image of god in himself , doth most love others in whom it is . and we may know whether we cherish and improve grace in our own hearts , by that love which we have unto them in whom it doth manifest it self . joh. . . . this love in the first place acts it self by valuation , esteem , and delight . so the psalmist affirms , that all his delight was in the saints and in the excellent in the earth , psal. . . the apostle carries this unto the height in that instance , wherein we ought to lay down our lives for the brethren , joh. . . for whereas life is comprehensive of all that is dear or useful unto us in this world , what we ought if called thereunto to part with our lives for , we value and esteem above them all . it is true , the cases wherein this is actually required in us , do not frequently occur ; and they are such alone wherein the glory and interest of christ are in an especial manner concerned . but such a love as will always dispose , and when we are called enable us unto this duty , is required to be in us if we are disciples of christ. so are we to prize and value them , as at least to be ready to share with them in all their conditions . for , . this love acts it self by all means , in all ways and duties whereby the eternal , spiritual and temporal good of others may be promoted . and it would require a long discourse to go over but the principal heads of those ways and duties which are required unto this end. something will be spoken afterwards to that purpose . at present i have aimed only at such a description of this love , as may distinguish it from that cold , formal pretence of it in some outward duties , which the most satisfie themselves withall . this is that love which the gospel so earnestly commendeth unto , and so indispensibly requireth in all the disciples of christ. this with its exercise and effects , its labour and fruits , is the glory , life and honour of our profession , without which no other duties are accepted with god. and the reason is manifest from what hath been spoken why the apostle giveth this as a ground of his good perswasion concerning these hebrews , as that they had an especial interest in those better things from which salvation is inseparable . for if this love in general be so a grace of the gospel , if it so spring and arise from the love of god in christ , as that there neither ever was , nor can be the least of it in the world which is not an emanation from that love ; and if in its especial nature it so particularly relates unto the spirit of christ , and our union with him , it must needs be among the principal evidences of a good spiritual condition . and the same will yet farther appear if we consider the grounds whereon it is inforced in the gospel , which are principally these that follow . . as the head of all other considerations the lord christ expresseth it as that which was to be the great evidence unto the world of the truth and power of the gospel , as also of his own being sent of god , joh. . . that they all may be one , as thou father art in me , and i in thee , that they also may be one in us , that the world may believe that thou hast sent me . it is true there is another especial principle of the union of believers as they are one in god and christ. this is that one spirit whereby they are all united unto him as their mystical head. but this alone is not here intended , as being that which the world can no way discern , nor consequently be convinced by . he intends therefore their unity among themselves , the life and spirit and bond whereof is this love , as hath been declared . there is no other kind of unity which may be among christians , that carrieth the least conviction with it , of the divine mission , truth and power of christ. for they may be all carnal , from carnal principles , and for carnal ends , wherein the world can see nothing extraordinary , as having many such unities of its own . herein therefore doth the testimony consist which we give to the world , that jesus christ was sent of god. and if we fail herein , we do what we can to harden the world in its impenitency and unbelief . to see believers live in love according to the nature , and acting the duties of it before mentioned , was in ancient times a great means of the conviction of the world concerning the truth and power of the gospel , and will be so again when god shall afresh pour down abundantly that spirit of light and love which we pray for . and in some measure it doth so at present . for whosoever shall consider the true church of christ aright , will find the evidences of a divine power in this matter . for it doth and ever did consist of all sorts of persons in all nations and languages whatever . high and low , rich and poor , jews , greeks , barbarians , scythians , men of all interests , humours , oppositions , dividing circumstances , at distances as far as the east from the west , do constitute this body , this society . yet is there among all these , known to each other or unknown , an ineffable love ready to work and exercise it self on all occasions in all the ways before insisted on . and this can be from no other principle but the spirit and divine power of god , giving testimony thereby unto the lord christ whose disciples they are . . our right unto , our priviledge in , and evidence of our being the disciples of christ , depends on our mutual love , joh. . , . a new commandment i give unto you , that you love one another , as i have loved you , that ye also love one another . by this shall all men know that you are my disciples if you have love one to another . this especial commandment of christ concerning mutual love among his disciples is here and elsewhere called a new commandment . when mankind by sin fell off from the love of god , and out of it , from loving him and being loved of him , they fell into all manner of discord and enmity among themselves , living in malice and envy , hateful and hating one another , tit. . . and from the same root still springs all contention . from whence come wars and fightings , come they not hence , even from your lusts , jam. . . in the former revelations of the will of god as in the law , there was mutual love commanded , envy , hatred , and revenge being forbidden . but yet there was a great defect and weakness in this matter , partly in the obscurity of the law , partly out of some forbearances which god was pleased to exercise towards that carnal people by reason of the hardness of their hearts ; and partly out of their darkness that they did not understand the spirituality and holiness of the commands . but the principal imperfection of the law in this matter was , that it gave no example of that love which is necessary to restore us into that condition of the love of god and one another which we fell from . this was reserved for christ that in all things he might have the pre-eminence . until he set us the example of it in his inexpressible love to us which is so frequently proposed unto our imitation , we could not know what kind of love it was wherewith we ought to love one another . so saith he here , that you love one another as i have loved you ; see joh. . . hence the commandment of love becomes a new commandment ; not only because it was newly revived by christ in an especial manner , when the doctrine of the duties of it was cast under pharisaical corruptions , matth. . and the practice of it in the wickedness of the world , nor only because it was more plainly and clearly given by him than it had been under the law , or only because he had revealed the love of god unto us ; but principally because it was now founded , established , and animated by the example of the love of christ himself , which gave it a new life and nature , making it a new commandment . and the first observation of it is the first evidence of the renovation of all things by jesus christ. he came to restore and renew all things ; but the work whereby he doth it , is for the most part secret and invisible in the souls of men . what evidence and token of this great work is there given unto the world ? it is principally this , the bringing forth of the practice of that love , which is in a manner the fulfilling of that original law of our creation which we broke and from which we fell . for so he adds , by this shall all men know that you are my disciples , if you have love one for another , the great example which i have set you being that of love , the new commandment which i have given you being that of love ; the design i have to accomplish in and by you being the renovation of love , how shall or can men otherwise know you to be my disciples but by your mutual love ? without this therefore we can no way evidence our selves to be the disciples of christ. and this one consideration is of more weight with me , than a thousand wrangling disputes that would furiously drive men into such outward forms and compliances which they call love. . this mutual love is that wherein the communion of saints doth consist . how great a thing that communion is , appears from the place which the acknowledgement of it hath always had in the ancient creeds of the church . i do not say this communion doth consist solely therein . there belongs unto it a common participation of the same sanctifying spirit , and a common interest in the same spiritual head christ jesus , as to its principles , and common participation of the same ordinances as to its exercise . but herein doth this communion among themselves principally consist . that it hath no concernment in an outward compliance with certain rites and ceremonies that are invented not for the life of unity , but for a shew of uniformity , i suppose all men are well enough satisfied . but this is the order of the communion of saints . the foundation of it is laid in a joynt participation of the same quickening spirit , and union with christ thereby . it is acted and exercised by love arising from this spring ; and it is expressed in our joynt participation of the same ordinances of worship . hence it is apparent that where this love is not , there is no communion of saints nor any thing belonging thereunto . for our participation together in the same ordinances is no part thereof , unless the influence of our original communion in the participation of the same spirit , be conveyed thereunto by love , by which alone it is acted . this the apostle fully expresseth ; ephes. . , . but speaking the truth in love we may grow up into him in all things which is the head even christ ; from whom the whole body fitly joined together , and compacted by that which every joynt supplieth , according to the effectual working in the measure of every part , maketh increase of the body unto the edifying of it self in love. there is not a more eminent description of the communion of saints , especially as united in church order , in the whole scripture . and we see that it begins and ends in love , and so is carried on from first unto last . the spring and fountain of it lies in our relation unto , and union with christ the head. and we are said to grow up into him in all things , when we expresly derive all from him , and direct all to him , when in the increase of every grace , our union with him is more express and confirmed , and our likeness with , nearness to him is enlarged . from him as from the head , the whole body and every member thereof , hath all those spiritual supplies , whereby their union with him is expressed , and their communion among themselves is acted and carried on . for the union and communion of the church doth not consist in things of outward order , and supposed decency , but in the fit joyning and compacting of all the members in the same body , by an effectual communication of spiritual supplies from christ the head which do naturally cast every part of the body into that place and use which is designed unto them . but what do the saints themselves as members of this body ? why every joynt , every principal person on the account of gifts , grace , or office , yea every part , every member , contributes to the edification of the whole , and the increase of grace in it , which is the end of all this communion . but how is this done , how is their part acted ? saith the apostle , it is done by love. the foundation of it lies in their speaking the truth in love , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holding , believing , professing the truth , so as to exercise mutual love thereby . in whatsoever we manage the truth , in all that we have to do in the profession of it , in speaking , preaching , conference , instruction , it is all to be managed in love to the whole body , or we had as good let it alone . and the end of all is edification in love ; that is , either by love , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is frequent ; or in love , seeing in the increase or inlargement thereof doth our edification principally consist . for as love edifieth , cor. . . is the principal means of the edification of the church ; so it is it self in its increase a principal part of edification . a church abounding in love , is a church well built up in its faith. and this also farther evinceth the necessity of this duty and grace . the communion of saints in any thing else without this is a deceitful figment . . without this love we are of no use in the church of god. some men seem to be very useful by their gifts , and i wish that none do pride themselves in them , or bear themselves high upon them . for of themselves they are apt to puff us up . but the very truth is , that without this love , and the constant exercise of it , they are of little or no use unto the true spiritual edification of the church . this our apostle doth not only plainly affirm , but also so largely argue , as we need not further insist upon it , cor. . for he doth not only compare the most excellent gifts of the spirit with it , preferring it above them all ; but also declares that without it , no man by virtue of those gifts is of any better use in the church , than a little sounding brass , or a tinkling cymbal , ver . , , . wherefore we may consider , . that whatever grace any man seem to have , whatever profession he make , of whatever use he appear to be , if he have not this love , if he live not in the exercise of it , he hath indeed no grace in truth , nor any real interest in the benefits of the gospel . faith where it is sincere worketh by love , gal. . and that which doth not so is vain , dead , and useless , jam. . , , . if we love one another , we are born of god , and know god ; if we do not , we know not god , whatever we pretend , for god is love , joh. . , . and many other considerations of the like nature might be called over , from whence it is manifest what ground the apostle had to lay so great weight as he doth on that love which he hath observed among the hebrews . i cannot pass by this subject wholly without a little farther pressing the necessity of the obtaining and due exercise of this grace . i know not how it comes to pass , but so it is , that men are harrassed continually about want of love , with writings keen and invective , yet little fruits do we see to come thereof . and the plain reason of it is , because the love which men so contend for , is confined to that practice in , and of ecclesiastical communion , whose measures they have fixed to themselves . if you will do thus and thus , go in such or such ways , so or so far , leave off such ways of fellowship in the gospel as you have embraced and think according unto the mind of god , then you have love , else you have none at all . how little either unity or love hath been promoted by such principles and practices , is now evident ; yea how much divisions , animosities , and mutual alienations of minds and affections have been increased by them . for my part i should be sorry that any man living should out-go me in earnest desires that all the people of god were agreed and united , as in faith and love , so also in the same way of worship , in all things ; however i know my desires unto that end are sincere . but that there can be no love , or no due exercise of it , until that be accomplished , i am not perswaded , i do not believe ; yea i judge that if ever it be , it will rather be the effect and fruit of love ; than the cause of it . let us therefore all lay hold on the present season , and not lose the exercise of love whilst we contend about it . i know no way wherein i judge that any who fear god in the world do walk at this day , that is in and of it self inconsistent with gospel love , or a real obstruction to the exercise of it . if any such there be , it is really to be abhorred . and the more semblance there is of such an evil in any opinion , way , or practice , the more it is to be suspected . but to charge this upon the gathering of professors of the gospel and obedience unto christ , into particular congregations , or especial societies for church administrations , hath an appearance at least of envy , ill-will , and ignorance . for none of the institutions of christ , such as this is , can either directly or by any just consequences , obstruct that love which he requireth of his disciples , and which indeed they are all suited to promote . and this of particular churches is an effect of the wisdom of christ providing a way for the constant and due exercise of that love towards some which is to be extended unto all as opportunities are offered . and those who would perswade us to forsake these assemblies , and to break up their societies , that returning into the larger communion of the many , we may have and exercise love , do but perswade us to cast away our food that we may be strong , and to throw away our cloathes that we may be warm . let us therefore not wait for other seasons , nor think any outward thing previously necessary unto the due discharge of this great duty of the gospel . we are in our way , let us go about our work . and i shall only at present give a few cautions against the common hinderances of it , because it must yet be spoken unto again immediately . . take heed of a froward natural temper . wherever this is predominant , it either weakens love , or sullies the glory of its exercise . some good persons have naturally so much of the nabal in them , that a man scarce knows how to converse with them . they mingle all the sweet fruits of love with so much harshness and sowrness , as makes them ungrateful unto those who most need them . i think it is a mistake , that grace only subdues our sinful corruptions ; it will if cared for and used as it ought , cure our natural dispositions , so far as any evil , or occasion of evil is as it were incorporated with them . if it maketh not the froward , meek , the angry , patient , the peevish and morose , sweet and compliant , how doth it make the leopard lye down with the kid , and the wolf dwell with the lamb , isa. . . and it is not enough considered how great a lustre is put upon the exercise of love , when it is accompanied with a natural condescension , compliance and benignity . . watch against the disadvantages of an outward condition . those of high degree are usually encompassed with so many circumstances of distance , that they know not how to break through them unto that familiarity of love that ought to be among believers . but as the gospel on all civil or secular accounts leaves unto men all their advantages of birth , education , offices , power , manner of converse , free and entire , so with respect unto things purely spiritual it lays all level among believers . in jesus christ there is neither jew nor greek , barbarian nor scythian , bond nor free , but all are one in christ , and it is the new creature alone that makes the difference . hence in all affairs of the church we are forbid to have any respect unto the outward state and condition of men , jam. . , , , , . we all serve the same common lord and master , who when he was rich , for our sakes became poor . and if we for his sake lay not aside the consideration of all our riches with that distance of mind and conversation from the poorest saints , his disciples . i speak not now of the laying out of mens wealth for the use of the poor , but of lowliness of mind in condescending unto a brotherly communion in love with the meanest of them . let therefore the greatest know , that there is no duty of spiritual love that unbecomes them . and if their state and condition keep them from that communion of love which is required of all believers , it is their snare and temptation . if they converse not familiarly with the lowest of them as they have occasion , if they visit them not when it is requisite , if they bear them not in their hearts and minds as their especial church relation requires , they sin against the law of this holy love. . watch against provocations . whilst we and others are encompassed with the body of our infirmities , we shall meet with what we may be prone so to esteem . where men are apt to turn every infirmity , every failing , every neglect , and it may be every mistake , into a provocation and to take offence thereat , never expect any thing of love from such persons . for as their frame is a fruit of pride , and self-conceit , so it is diametrically opposite unto all the principal actings of love described by our apostle , cor. . , , , . . take heed of resting satisfied in the outward duties of love , without the inward workings of it , as also in an apprehension of inward affections without outward fruits . men may have a conviction that all the outward duties of love , in warning , admonishing , comforting , relieving with outward supplies are to be attended unto , and may accordingly be exercised in them , and yet exercise little real love in them all . hence our apostle supposeth that a man may give all his goods to feed the poor , and yet have no charity , cor. . . all fruit partakes of the nature of the root . if the good we do in these kinds proceed only from conviction of duty , and not from fervent love , they will prove but hay and stubble that will burn in their trial. secondly , with this love as an eminent adjunct of it , the apostle expresseth . the labour of it , the labour of love , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; laboriosa charitas ; laborious love , saith beza . laboris ex charitate suscepti , eras. the labour undergone on the account of love , that is , in the exercise of it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a kind of labour as is attended with much difficulty and trouble , a painful labour . a lazie love like that described by the apostle , jam. . , . and which most men satisfie themselves withall , is no evidence of a saving faith. but we are here taught , that love if it be true is laborious and diligent : or , great and difficult labour is required unto love in its due exercise . it is not unto love it self absolutely but unto its exercise that this labour is required ; yet this exercise is such as is inseparable from the grace it self . and this is necessary upon the account of the difficulties that lye in its way , and the oppositions that it meets withall . these make a work laborious and painful . faith and love are generally looked on as easie and common things ; but it is by them who have them not . as they are the only springs of all obedience towards god , and usefulness towards men , so they meet with the greatest oppositions from within and from without . i shall name some few of those which are most effectual , and least taken notice of . as , . self-love ; this is diametrically opposed unto it . self-love is the making a mans self his own centre , the beginning and ending of all that he doth . it makes men grudge every drop of good that falls besides themselves ; and whoever is under the power of it , will not willingly and chearfully do that for another , which he thinks he can do for himself . this is the measure of self ; whatever is added unto it , it doth not satisfie ; it would still have more : and whatever goeth from it , on one account or other it is too much , it doth not please . unless this be in some good measure subdued , mortified , and cast out , there can be no exercise of love. and hereunto labour is required . for man being turned off from god is wholly turned into himself . and without an holy violence unto all our affections as naturally depraved , we can never be freed from an inclination to centre all in self . and these things are directly contradictory . self-love , and love of the saints , are like two buckets , proportionably unto the rising of the one , the other goeth down . look unto what degree soever we arise in self-love , whatever else we do , and whatever our works may be , to the same proportion do we sink in christian love. . evil surmises rise up with no small efficacy against the exercise of love. and they are apt on various accounts to insinuate themselves into the minds of men when they are called unto the discharge of this duty . one thing or other from this depraved affection which our nature is obnoxious unto , shall be suggested to weaken our hearts and hands in what we are about . and it requires no small spiritual labour to cast out all such surmises , and to give up our selves to the conduct of that charity which suffereth long and is kind , which beareth all things , believeth all things , hopeth all things , endureth all things , cor. . . distrust of gods promises as to supplies for our selves . men are afraid that if they should inlarge themselves in a way of bounty towards others , which is one duty of love , they may in time be brought even to want themselves , at least , as unto that proportion of supplies which they judge necessary . it were endless to recount the sacred promises which give assurance of the contrary . nor can any one instance in the whole world be produced unto this purpose . but these are looked upon as good words by the most , but are not really believed . yea men are apt to deceive their souls in supposing they believe the free promises of god concerning grace and mercy , whilst they believe not those which are annexed unto duty . for he who believeth not any promises of the gospel , believeth none . faith doth as equally respect all gods promises , as obedience doth all his commands . and it was a good design in a reverend person who wrote a discourse to prove from the scripture and experience , that largeness in charity is the best and safest way of thriving in this world . . where the objects of this exercise of love are multiplied , weariness is apt to befall us , and insensibly to take us off from the whole . the wisdom and providence of god do multiply objects of love and charity to excite us to more acts of duty ; and the corruption of our hearts with self-love useth the consideration of them , to make us weary of all . men would be glad to see an end of the trouble and charge of their love , when that only is true which is endless . hence our apostle in the next verse expresseth his desire that these hebrews should not faint in their work , but shew the same diligence unto the full assurance of hope unto the end . see gal. . . and if we faint in spiritual duties because of the increase of their occasions , it is a sign that what we have done already , did not spring from the proper root of faith and love. what is done in the strength of nature and conviction , howsoever vigorous it may be for a season , in process of time will decay and give out . and this is the reason why so many fail in the course of their profession . all springs of obedience that lye in convictions and the improvement of natural abilities under them , will at one time or other fade and dry up . and where we find our selves to faint or decay in any duties , our first enquiry should be after the nature of their spring and principle . only the spirit of god is living water that never fails . so the prophet tells us , that even the youths shall faint and be weary , and the young men shall utterly fail , isa. . . they who seem to be the strongest and most vigorous in the performance of any duties , yet if they have nothing but their own strength , the ability of nature under convictions to trust unto , they will and shall faint and utterly fail . for that such are intended is manifest from the opposition in the next words ; but they that wait upon the lord shall renew their strength , they shall mount up with wings as eagles , they shall run and not be weary , they shall walk and not faint , ver . . if our strength and duties be derived by faith from god , the more we engage in them , the more it will be increased . the way of the lord is strength to the upright , prov. . . where we are upright in the way of god , the very way it self will supply us with new strength continually . and we shall go from strength unto strength , psal. . . from one strengthening duty unto another , and not be weary . but hereunto diligence and labour also is required . from these and the like considerations it is that the apostle here mentioneth the industrious labour of love that was in the hebrews , as an evidence of their saving faith and sincerity . the next thing expressed in these words is the evidence they gave of this labour of love , and the means whereby the apostle came to know it . they shewed it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ye have shewed or manifested it . the same word that james useth in the same case , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . shew me thy faith by thy works , declare it , make it manifest . and a man may shew a thing two ways : ( ) by the doing of it . ( ) by declaring what he hath done . he that works visibly in his calling shews his work by what he doth . and he who works in secret may declare it as he hath occasion . it is in the first sense that the hebrews shewed their labour of love , and that james requires us to shew our faith and works . the things themselves are intended which cannot but be manifest in their due performance . to shew the labour of love is to labour in the duties of it , as that it shall be evident . yet this self-evidencing power of the works of love , is a peculiar property of those that are some way eminent . when we abound in them , and when the duties of them are above the ordinary sort and rate , then are we said to shew them , that is , they become conspicuous and eminent . to that purpose is the command of our saviour , matth. . . let your light so shine before men that they may see your good works and glorifie your father which is in heaven . not only let it shine , but let it so shine , which respects the measure and degree of our obedience ; and herein are we required so to abound that our works may be evident unto all . if they will take no notice of them for their good , if they will revile us and reproach us for our good works , as though they were evil works , which is the way of the world towards most duties of gospel obedience , they themselves must answer for their blindness ; our duty it is so to abound in them , as that they may be discerned and seen of all who do not either shut their eyes out of prejudice against what we are , or turn their faces from them out of dislike of what we do . nothing is to be done by us that it may be seen ; but what may be seen is to be done that god may be glorified . wherefore these hebrews shewed the work of faith , and the labour of love , by a diligent attendance unto , and an abundant performance of the one and the other . . the end , or reason , or cause of their performance of these duties , which gives them spirit and life , rendring them truly christian and acceptable unto god , is added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , towards his name . some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his name ; which also may bear the sense here intended . but towards his name is more emphatical . and we may observe ( ) that in this place it respects not the whole work of these hebrews , the work of faith before mentioned , but it is peculiarly annexed unto the labour of love , the labour of love towards his name . ( ) that it was the saints that were the immediate object of that love ; as is declared in the words ensuing , in that you have ministred to the saints and do minister . wherefore it is a love unto the saints on the account of the name of god that is intended . and this love unto the saints is towards the name of god on three accounts : ( ) objectively : because the name of god is upon them ; they are the family that is called after his name . of him the whole family of them in heaven and earth is named , ephes. . . they are the family of god , or houshold of god , chap. . . the saints of the most high , dan. . . the name of god is upon them , and therefore what is done unto them is done towards the name of god whether it be good or evil . ( ) formally ; because their relation unto god is the reason why they laboured in love towards them . this is that which gives this love its especial nature , when it is exercised towards any , meerly on the account of their relation unto god , because they are his , because his name is called on them . ( ) efficiently ; the name of god is his authority and will ; god requires this labour of love of us ; it is his will and command ; and therefore whatever we do in the discharge of it , we do it towards his name , that is , with a due reverence of , and regard unto his will and authority . the whole therefore of this duty rightly performed begins and ends with the name of god. hence we may observe ; that , it is a due regard unto the name of god that gives life , spirituality and acceptance unto all the duties of love which we perform towards others . great things have been done in the world , with a great appearance of love , which yet have been all lost as to the glory of god , and the spiritual advantage of them by whom they have been done . some have been lost from a principle of superstition , some from a design of merit , some from vain glory or a desire of reputation , by being seen of men . and many other ways there are whereby men may lose the benefit of what they have wrought . now whereas this labour of love is a duty which hath so many difficulties attending it as we have before declared , it is of the highest concernment unto us to take care that what we do therein be not lost . unless it be done with respect unto the command of god , and so be a part of the obedience of faith , unless it be influenced with a regard of their relation unto god , and his peculiar concernment in them towards whom our love is exercised , it will not endure the trial , when the fire of it shall consume all hay and stubble . what we do in this kind is so to be done as that the lord christ may own it as done unto himself in the first place . again , there is the object of this love in its exercise , and they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the saints . and they are considered either as to their general condition and qualification , which is expressed , they are saints ; or as unto their particular state and circumstances , they are such as stand in need to be ministred unto . . they are saints . there is nothing more evident than that all true believers , and all those who upon their profession are presumed so to be , are in the new testament stiled saints . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . saints are the same with called and sanctified in jesus christ. every believer is sanctified ; and every one who is not sanctified , is no true believer ; so that believers and saints are the same . but the atheism of this age hath made it a reproach among many once to use the name ; and with some this appellation is restrained unto such as are canonized or deified by themselves . chrysostome is express to our purpose on this place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hearing these things , i beseech you let us minister unto the saints . for every believer , in as much as he is a believer , is a saint . although he be a secular person ( which he mentions in opposition to their imagination who confined saintship unto monks ) he is a saint ; which he proves by testimonies that they are sanctified . these saints therefore were the disciples of christ , professors of the gospel , presumed in charity to be true believers and therefore real saints . . they are supposed to be in such an outward condition as to stand in need of being administred unto ; they were in some kind of wants or distresses . and such was in an especial manner the condition of the saints at that time among the hebrews . their poverty was such as that our apostle in many places , perhaps in all where the gospel had success , made collations for them . and as he pressed the gentile believers unto a contribution unto this purpose , with weighty arguments , rom. . , , . so he looked on his duty herein of so great importance that he earnestly requests that his discharge of it might be accepted with god and by the poor saints themselves , ver . , . and where any churches had largely ministred in this kind , he rejoyceth in it , as that which would tend unto the unspeakable advancement of the glory of gods grace , cor. . , , , , . and this duty was the apostle most careful in , as that wherein he gave a testimony unto the change of the church estate of the old testament . all the jews before all the world over did send their oblations in things dedicated , silver and gold , unto the temple . and if they made any proselytes among the gentiles , the first thing they did was to cause them to acknowledge their obedience by sending gifts to the treasury of the temple ; and that this was done from all parts of the roman empire was known and complained of . wherefore our apostle declares that the old church state was now changed , and that the believing saints were become the only temple of god. and therefore from all those whom he made proselytes of , or won to the faith of christ , he calleth a benevolence for that temple or the poor saints in judea . this therefore was an eminent duty in that place and at that season . for this poverty and these exigencies they were cast under on many accounts . for at that time they were under great oppressions , and devastations by the covetousness and rapine of their rulers , or the roman governours of them . and the whole nation was every day vexed by seditious persons and prevailing multitudes of robbers . and these things were common unto them with others . but moreover , they were exposed in particular for the profession of the gospel unto great persecution , wherein in an especial manner their goods were spoiled , and their persons brought under various distressing calamities , as our apostle declares , chap. . , , . besides generally those who gave up their names unto christ were of the lower sort of the people , the poor among them receiving the gospel . all these things declare their wants to have been great , besides other incidents of life that might befall them unto their distress . these were they unto whom the hebrews ministred , whose condition put an eminency on that duty . but it may be said , that if this were their state , how could any of them , or how could the church in general thus labour in love , by administring unto the wants of others , when they themselves were even overwhelmed with their own ? i answer , ( ) we do not i fear sufficiently understand what was the frame and spirit of those first believers ; and out of how very little of their own they would administer unto the greater necessities of others , that there might be no lack in the body . so the apostle tells us that in the church of macedonia , when they were under trials , afflictions , persecutions , their deep poverty abounded with the riches of liberality , cor. . . in their own great poverty and under persecution they contributed largely unto the necessity of others . for us who are apt to think that there are so many things necessary that we may minister unto the poor saints , as so much wealth at least , so much provision for our own families , peace and some kind of quietness in what we enjoy , it is no wonder if we cannot so easily understand what is affirmed of that labour of love which was among the primitive believers . they gave freely and liberally out of their poverty and amidst their troubles , we can scarce part with superfluities in peace . ( ) it is not improbable but that there might be some in the church who escaping the common calamities of the most , were able to contribute bountifully to the necessity of others ; and their discharge of duty is reckoned by the apostle unto the whole church , whilst in the rest there was a willing mind , whence they were judged and accepted according to what they had , and not according to what they had not . and those who have ability in any church should do well to consider the honour and reputation of the whole church in the sight of god and man depends much on their diligence and bounty in the discharge of this duty . hence is that peculiar direction of our apostle unto timothy with respect unto this sort of persons ; charge them that are rich in this world , that they be not high-minded , or trust in uncertain riches , but in the living god , who giveth us richly all things to enjoy , that they do good , that they be rich in good works , ready to distribute , willing to communicate , tim. . , . ( ) the contribution of outward things is but one way of ministration unto the saints , but one part of this duty . there are spiritual aids and assistances in visiting , exhorting , comforting that belong thereunto . and herein all may be sedulously conversaut , though poor and low in the world . ( ) it is very probable that the whole church was very careful and diligent in looking out for help and assistance where it was needed , beyond what they had ability to supply . and hereby did they no less exercise their love , than in what they did personally themselves . for it is an ordinance of christ , that where churches are disenabled through persecution or poverty to minister unto the necessities of the poor among them , they should seek for relief from other persons or churches walking in the same profession of the faith and order of the gospel with themselves . wherefore ( ) the intendment of this expression is , that they industriously exercised love towards all the saints , every one according to his ability and capacity , and more is not required . lastly , the especial manner of the exercise of this labour of love is called ministration , and the especial object thereof is the saints , of whom we have spoken already . and concerning this ministration the apostle ascribes it unto them with respect unto what was past , and what they did at present , both which were necessary to found the judgement on which he made concerning them ; you have ministered and you do minister . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a laborious and industrious ministry . and this in the church is twofold . ( ) of especial office. ( ) of common love and charity . the rise , occasion and institution of an especial office or ministry towards the poor is at large declared , acts . and mentioned afterwards by our apostle as an abiding ordinance , rom. . . tim. . , , , , , . and this ministration is comprised herein though not solely intended . for what is done by these deacons , being done in the name and by the appointment , and out of the charity of the church , is to be esteemed the ministration of the church it self . and though there be a peculiar faithfulness and diligence required in the persons called unto this ministration , yet the ministration it self will abound or be straitened according as the whole church dischargeth its duty . but the common ministration of brotherly love , what every one doth or ought to do in his own person is here intended . and therein six things may be considered not here to be insisted on . as ( ) the root , spring , and cause of it , which is love. ( ) the manner of its performance , which is with labour and diligence . ( ) the object of it , or the saints in wants , troubles , straights , or necessities . ( ) the acts of it which are many and various ; the chief whereof are , ( ) visiting of them . ( ) advice and counsel . ( ) consolation . ( ) supplies of their wants by outward things . ( ) endeavours in the use of means for their full relief : ( ) with god in continual prayers and supplications , ( ) with men according unto our interests and advantages , not being ashamed or afraid to own them in their poverty , distresses , and sufferings . ( ) the rule of this ministration is every mans ( ) opportunity , ( ) ability , ( ) especial call by objective circumstances . but these things i must not here enlarge upon . this is that on the observation whereof the apostle grounds his perswasion concerning these hebrews expressed in the verse foregoing . and herein he gives us the true character of a church of sound believers . they are such a society as being called into the fellowship and order of the gospel do walk in faith , expressing it in fruits of obedience , carefully and diligently exercising love towards one another , on the account of the name of god , especially with a continual regard unto them who suffer or are in any distress . these are the things indeed which accompany salvation . and we may observe in our passage , that it is the will and pleasure of god that many of his saints be in a condition in this world , wherein they stand in need of being ministred unto . hereof as to the distinction of persons , why these shall be poor , afflicted , tempted , tried in the fire and not others , no direct reason can be given but the soveraignty of god which is to be submitted unto . and those whose especial lot it is to be thus exercised , may do well to consider always ; ( ) that this will and pleasure of god is accompanied with infinite wisdom and holiness , so as that there is no unrighteousness therein . ( ) that they shall not be final losers by their poor afflicted condition . god will make all up unto them both here and to eternity . and if there were no more in it but this , that they are brough thereby unto a clearer foresight of , and more earnest longings after eternal rest and glory , they have a sufficient recompence in their hands for all their sufferings . ( ) that god might have put them with others into such pastures here only to have been fatted against the day of slaughter . let them but consider how much spiritual and eternal mercies wherein they are interested do exceed things temporal , they will find they have no cause to complain . ( ) whereas it is for the glory of god and the benefit of the church that some should be peculiarly in an afflicted condition , they ought even to rejoyce that god hath chosen them to use them as he pleaseth unto those ends. but for the thing it self the reasons of it are revealed and manifest . for ( ) god hereby gives testimony unto all , that the good things as they are esteemed of this world , are no tokens or pledges of his love , and that he hath better things in store for them whom he careth for . he doth hereby cast contempt on the desirable things of the world , and testifieth that there are better things to be received even in this life , than whatever is of the number of them . for had not god better things to bestow on his saints in this world than any the world can afford , he would not with-hold these from them , so far at least as that they should be straightened in their want . wherefore in this dispensation of his providence he doth testifie unto all , that internal spiritual mercies , such as his saints enjoy , are incomparably to be preferred above all things of that kind wherein he keeps them short , sam. . . ( ) he maketh way hereby for the vigorous fruitful exercise of all the graces of his spirit , namely , in the various conditions whereinto the members of the church are cast . and let every one look to it and know , that according unto his outward condition in the world , whether it be of want or abundance , there is peculiar exercise of grace unto the glory of god required of him . it is expected from all that are high or low , rich or poor , free or in distress , not only that they live in the exercise of all grace in general , but also that they diligently endeavour an abounding fruitfulness in those graces , whose exercise their especial condition calleth for . and secondly we are here taught that , the great trial of our love consists in our regard unto the saints that are in distress . that is the foundation of the commendation of the love of these hebrews ; they ministred unto them . either love or at least an appearance of love will be easily preserved where we have little or no need of one another . but when the exercise of it proves costly , when it puts us unto charge or trouble , or into danger , as it doth more or less when it is exercised towards them that are in distress , then is it brought unto its trial . and in such a season we have experience that the love of many is so far from bringing forth more fruit , as that the very leaves of it fall off , and they give over its profession . wherefore , it is the glory and honour of a church , the principal evidence of its spiritual life , when it is diligent and abounds in those duties of faith and love which are attended with the greatest difficulties . from hence doth the apostle commend these hebrews , and firmly perswades himself that they were endued with those better things which accompany salvation . for hereby , as we might shew , ( ) god is singularly glorified , ( ) the gospel is peculiarly promoted ; ( ) an especial lustre is put upon the graces of the spirit , and ( ) all the ends of sathan and the world in their persecutions , are utterly frustrated . and these things have we spoken concerning the first ground of the apostles perswasion of the good spiritual estate at present of these hebrews , and their future eternal safety , namely , that work of faith and labour of love which he had observed in them . the other ground of his perswasion is taken from the righteousness of god ; god is not unrighteous to forget your work . i intimated before that the word used by the apostle to express the frame of his mind in this matter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are perswaded , ver . . is applied sometimes to denote the infallible certainty of faith , and sometimes the moral certainty of charity . in this place it hath respect unto a double object or reason . ( ) what was in the professing hebrews , their faith and love. hereof he could have no assurance or certainty beyond a moral perswasion , or the satisfaction of a charitable judgement . but on this supposition his perswasion had another object , namely , the righteousness of god in the stability of his promises , whence he had infallible assurance , or did conclude infallibly unto what he was perswaded of . the righteousness of god sometimes denotes the absolute rectitude and perfect goodness of his nature ; and hereunto all other acceptations of the word as applied unto god are to be reduced . sometimes the equity of the holy dispensations of his justice , whereby he renders unto every one what is their due , according unto the nature of things and his holy appointments , is so called . and sometimes particularly his vindictive justice whereby he avengeth sin , and punisheth sinners is so expressed . sometimes , yea frequently , the fidelity of god in keeping and accomplishing his promises , is called his righteousness . for it belongeth unto the absolute rectitude of his nature so to do . so saith the apostle , if we confess our sins , he is faithful and just to forgive us our sins , joh. . . the forgiveness of sins is on all accounts an act of mercy which is contradistinguished unto righteousness in judgement strictly so called , jam. . . wherefore that righteousness which is exercised in the pardon of sin , is no other but the faithfulness of god in the promises of the covenant ; he hath promised that he who confesseth and forsaketh his sins shall find mercy . hence it is just with god to forgive their sins who do so . and this is the righteousness that is here principally intended . for the righteousness whereby god rewardeth the works that are wrought in men by his own grace , is the same with that whereby he forgiveth their sins , equally respecting the covenant and the promises thereof . for without the consideration hereof , strict or exact righteousness , could he neither pardon sin , nor reward our works , which being imperfect do no way answer the rule which it doth or can proceed by . in this sense is god here said , not to be unrighteous to forget their work , that is , to be righteous so as not to forget it ; he will have that respect unto it which he hath graciously promised in the covenant , because he is righteous , that is , faithful in his promises . and that no other righteousness can be here intended , is evident from hence , because no work of ours doth answer the rule of any other righteousness in god. again , we must enquire what it is , not to forget their work . and this may respect either the preserving of it for the present or the future rewarding of it . ( ) it is not an unfrequent temptation unto believers , that god so far disregards them as not to take care of graces or duties in them , to cherish and preserve them . see the complaints of the church to this purpose , isa. . , . chap. . . god hath forgotten me . this is here denied ; god is not unrighteous to forget us or our work , so as not to cherish and preserve it . so the apostle expresseth the same perswasion concerning the philippians as he doth here of the hebrews , chap. . . being confident of this very thing that he which hath begun a good work in you , will preserve it until the day of jesus christ ; he is not unrighteous to forget it . god hath in the covenant of grace promised to preserve the faith and love of his people , that they should not perish nor be lost . wherefore having begun a good work , and you having made some good progress in compliance with his grace , he is not unrighteous so as to forget his covenant ingagement , but will preserve you and your graces in you unto the end ; which is the sum of that great prayer of the apostle for all believers , pet. . . . respect may be had herein to the future and final reward of the faith , love , and works of believers . for this also belongs unto gods covenant . and it is so of grace , as that the righteousness of god wherein it is due unto us , can be no other but that of his faithfulness in his promises . for neither we nor our works are capable of an eternal reward by the way of merit , i. e. that the reward should be reckoned unto us not of grace but of debt , rom. . . and that which utterly overthrows such an apprehension is , that god himself is our eternal reward , gen. . . and i leave it unto others to consider how they can deserve that reward . whether of these senses he will embrace , the reader is left to determine for himself . the former seems to me more suited to the design of the apostle , and scope of the place . for he is satisfying these hebrews that he made another judgement of them , than of those apostates whose condition he had before described . and this he doth on two grounds . first , that they were actually made partakers of sincere saving grace , and therein things that accompany salvation ; and then that god in his faithfulness would preserve and secure that grace in them against all oppositions unto the end. following this sense of the words we may learn that our perseverance in faith and obedience though it require our duty and constancy therein , yet it depends not on them absolutely , but on the righteousness of god in his promises . or if we had rather embrace the other sense of the words , then are we sufficiently instructed , that nothing shall be lost that is done for god or in obedience unto him . he is not unjust to forget our labour of love. and , the certainty of our future reward depending on the righteousness of god , is a great encouragement unto present obedience . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is not much difficulty as to the signification of these words , and therefore both ancient and modern translations generally are agreed in the interpretation of them . the vul. lat. renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by ostentare sollicitudinem . but ostentare is most frequently used for ostendere gloriandi causa , as festus saith , though properly it seem to be a frequentative , to shew often , and is improper in this place . nor doth sollicitudinem well answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the syriack renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; sedulity , diligence , industry . studium ostendere say most , and most properly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad complementum , to the compleating or perfection of hope . vul. lat. ad expletionem spei , which our rhemists render by , the accomplishing of hope ; the fulfilling of hope . bez. ad certam spei persuasionem , whereunto answers our translation , to the full assurance of hope . others , ad plenam spei certitudinem , most properly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is earnestly to desire ; whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concupiscence , libido , an earnest , and mostly an impetuous desire . so the philosopher defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which cicero renders , ira , libido puniendi ; both from the original derivation of it ; a desire that invades the mind , an earnest vehement desire . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we render and : and we desire ; but yet , or moreover . the same with what is more largely expressed , pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and besides all this , besides what is past . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to manifest , that is , evince it unto all by the same performance of duties ; that no decay in faith or love might be observed in them , or suspected of them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered study , diligence , endeavour . but it is such a diligence as hath an earnestness accompanying it : that is , as it were making haste in pressing towards the end and accomplishment of any thing or business . and it doth always denote great and earnest diligence with study and desire . it is used to this purpose , pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is , saith hesychius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , firmitas , certitudo ; stability . it is plena fides , plena persuasio , certa fides . a sure , stable , firm , certain faith , or perswasion . the vulgar latine constantly renders this word , as also the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by some word denoting filling or compleating , taking its signification from the first part in the composition . but whatever be the native signification of the single words whereof it is compounded , or with respect unto what allusion soever the signification was first fixed , it is certain that in the best authors as in the scripture , it expresseth a full satisfactory perswasion of mind , or the highest assurance in any thing which from the nature of it we are capable of . and we ( earnestly ) desire that every one of you do manifest the same diligence , unto the full assurance of hope unto the end. although the apostle in these words and those ensuing , as is usual with him , taketh a prospect towards his further progress , making way by them and in them unto his discourse concerning melchisedec , which he hath intermitted , whence some would here begin the third part of the chapter ; yet he plainly pursues his former argument and gives an express account of his whole design therein . for first he manifests directly what was his intention in proposing unto them that terrible commination and prediction concerning apostates , ver . , , , , . although for certain ends he spoke those things unto them , yet he lets them know that he spake them not of them . he thought not that they were such at present as he had described , nor that that would be their future lot or portion , which he had threatened and foretold . as he had freed them from any fears or apprehensions of that nature in the two verses foregoing , so in these he declareth what was his certain purpose and intention in the use of that commination . now this was solely thereby to excite and provoke them unto a diligent persevering continuance in faith and love with their fruits and effects , which is the first and principal end whereunto the proposal of such threatenings is designed and sanctified of god. all that i have said , is unto this end. again , he had newly given an account of his real thoughts and judgement concerning them and their spiritual condition . and upon his satisfaction therein , as that which was attended with things which accompany salvation , he had given them assurance of a blessed issue of their faith and profession , from the faithfulness of god , making therein an application of the promises of the gospel unto them . hereon he lets them know what by the appointment of god and the law of our obedience , is required of them , that they might answer the judgement which he had made concerning them , and bring them unto the enjoyment of the promises proposed unto them . and this was that diligent progress in faith and obedience unto the end which he describes in this and the next verse . and herein the apostle with great wisdom acquaints these hebrews with the proper end and use of gospel threatenings and promises , wherein men are apt to be mistaken and so to abuse the one and the other . for threatenings have been looked on , as if they had no other end or use but to terrifie the minds of men , and to cause them to despond , as if the things threatened must unavoidably come upon them . hence some have fancied that they belong not unto the dispensation of the gospel as it is to be preached unto believers ; and few have known how to make a due application of them unto their consciences . and it is to be feared that the end and use of gods promises hath been so far mistaken , as some have suffered themselves to be imposed on by the deceitfulness of sin , and to be influenced by the consideration of them , into carelesness and security , as though , do what they would , no evil could befall them . but our apostle here discovereth the joynt end of them both towards believers or professors of the gospel , which is to stir up and encourage them unto their utmost constant persevering diligence in all duties of obedience . and it is no small part of the duty and wisdom of the ministers of the gospel to instruct their hearers in , and press upon them the proper use and due improvement of the promises and threatenings of god. in this verse , or the words of it which are an exhortation unto duty , we may observe , ( ) the connexion of it unto the former discourse ; and ( ) the duty exhorted unto , the same diligence . ( ) the manner of its performance ; that they would manifest or shew it . ( ) the end aimed at in that duty , the full assurance of hope . ( ) the continuation of it , unto the end . ( ) the manner of his exhortation unto it , we desire . but though the words may be thus resolved , i shall open the parts of them in that order wherein they lye in the text. . for the connexion of these words with the foregoing , and therein the occasion of this discourse in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it hath been spoken unto already . it is not here adversative but rather illative , as was before declared . . the next thing occurring in the words is the manner of the exhortation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we desire . chrysostome is large in this place in the consideration of this word , and the wisdom of the apostle in the use of it . from him oecumenius observes a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for they suppose that the word here used includeth both intense affections , and earnest , diligent , actual desire . and that it doth intend an earnest desire , we shewed in the consideration of the word foregoing . and the word is never used in the new testament , but either in a bad sense , to express the impetuous acting of lust , as matth. . . gal. . . rom. . . or a most fervent desiring of any thing that is good , luke . . luke . . chap. . . chap. . . and such ought to be the desire of ministers towards the profiting of their people . there will be a dead , cold , lifeless administration of the word , where ministers have not ardent desires after the profiting and stability of the hearers . how were it to be wished that all who are called unto the care and charge of the souls of men , would continually propose unto themselves the example of this apostle ! do we think that the care , solicitude , watchfulness , tender love and affections , earnest and fervent desires of their good , expressed in prayers , tears , travails and dangers , which he every where testifieth towards all the churches under his care , were duties prescribed unto him alone , or graces necessary for him only ? do we not think that they are all of them required of us , according unto our measure , and the extent of our employment ? the lord help men and open their eyes before it be too late , for either the gospel is not true , or there are few who in a due manner discharge that ministry which they take upon them . i say without this earnest and fervent desire after the profiting and salvation of our people , we shall have a cold and ineffectual ministry among them . neither is it our sedulity or earnestness in preaching that will relieve us , if that be absent . and this desire proceeds from three principles , and that which pretends thereto and doth not so , is but an image and counterfeit of it . and these are , ( ) zeal for the glory of god in christ. ( ) real compassion for the souls of men . ( ) an especial conscientious regard unto our duty and office with respect unto its nature , trust , end and reward . these are the principles that both kindle and supply fuel unto those servent desires for the good of our people , which oyle the wheels of all other duties and speed them in their course . according as these principles flourish or decay in our minds , so will be the acceptable exercise of our ministry in the sight of christ , and the profitable discharge of it towards the church . and we have as much need to labour for this frame in our hearts , as for any thing in the outward discharge of our duty . we must in the first place take heed unto our selves , if we intend to take heed to the flock as we ought , acts . . and herein especially do we , as we are charged , take heed to the ministry we have received that we do fulfill it , col. . . . the persons exhorted unto the duty following , are expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every one of you . he had so a care of the whole flock , as to be solicitous for the good of every individual person among them . as our lord jesus christ gives an account unto his father , that of all those who were committed unto his personal ministry in this world , he had not lost any one ; only the son of perdition , he who was designed to destruction ; so our apostle laboured that if it were possible not one of those whom he watched over should miscarry . and it is of great advantage when we can so mannage our ministry that no one of those that are committed unto us , may have any just cause to think themselves disregarded . and moreover he shews hereby that the argument here insisted on concerned them all . for he doth not suppose that any one of them were in such a condition of security and perfection , as not to stand in need of the utmost diligence for their preservation and progress ; nor any to have so fallen under decays , but that in the use of diligence they might be recovered . so should the love and care of ministers be extended unto all the individuals of their flocks , with an especial regard unto their respective conditions , that none on the one hand grow secure , nor any on the other hand despond or be discouraged . . the duty exhorted unto , wherewith we must take , . the manner of its performance , is , that they would shew the same diligence . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ostentare : v. l. that is , to make shew of , ostendere , to shew forth , to manifest . praestare , eras. to act , to perform ; so the word is sometimes used , joh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many good things have i shewed you : that is , wrought and performed among you . tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , alexander the copper-smith shewed me many evils : did me much evil . it is so to do any thing as that the doing of it may be evident and manifest . and the apostle respects not only the duty it self but the evidence of its performance whereon his judgement and perswasion of them was grounded . continue in the performance of these duties to give the same evidence of your state and condition as formerly . and the duty it self he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , idem studium , the same diligent endeavour . chrysostome much insists on the apostles wisdom in this expression , the same diligence : for by it he both insinuates his approbation of what they had done already , and manifests that he required nothing of them to secure their future condition , but what they had already experience of . you have used diligence in this matter , continue so to do , which yet is not so to be interpreted as though the apostle limited them unto their former measures . but warning them to remit in nothing which before they had ingaged into , he encourageth them to proceed and grow therein . that indeed which the apostle approves in them and exhorts them unto a continuance in , is the work of faith and labour of love in ministring unto the saints . but here he expresseth the manner wherein they had attended unto those duties , and which they must continue in unless they intended to desert the duties themselues ; namely , with diligence and alacrity of mind . for such were the oppositions and difficulties that they would assuredly meet withall , as we have before declared , that unless they used all diligence and watchfulness , they would more or less faint in their duty . and we may observe that , our profession will not be preserved , nor the work of faith and love carried on unto the glory of god and our own salvation , without a constant studious diligence in the preservation of the one and the exercise of the other . the reasons hereof are manifest from what hath been discoursed before concerning the greatness and difficulty of this work , and the opposition that is made unto it . our apostle knew nothing of that lazie kind of profession which satisfies the generality of christians at this day . they can shew all diligence in their trades , in their callings , in their studies , it may be in their pleasures , and sometimes in the pursuit of their lusts : but for a watchful diligence , an earnest , studious endeavour in and about the duties of religion , the work of faith and love , they are strangers unto it , yea cannot be perswaded that any such thing is required of them or expected from them . for the duties of divine worship , they will attend unto them out of custom or conviction . for some acts of charity they may perhaps be sometimes drawn unto , or for their reputation they may do like others of their quality in the world . but to project and design in their minds how they may glorifie god in the duties of faith and love , as the liberal man deviseth liberal things , to keep up an earnest bent and warmth of spirit in them , to lay hold on , and rejoice in all opportunities for them , all which are required unto this diligence , they utterly reject all such thoughts . but what do we imagine ? is there another way for us to go to heaven than what was prescribed unto the primitive believers ? will god deal with us on more easie terms ; or such as have a farther compliance with carnal ease and the flesh , than those that were given to them of old ? we shall but foolishly deceive our selves with such imaginations ? but let no man mistake ; these two principles are as certain and as sacred as any thing in the gospel . ( ) unless there be in us a work of faith in personal holiness and a labour of love towards others , there is nothing in us that accompanies salvation or will ever bring us thereunto . let prophane persons deride it whilst they please , and worldlings neglect it , and careless professors fancy to themselves an easier way unto a blessed eternity , this will be found to be the rule whereby they must all stand or fall for ever . ( ) that this work of faith and labour of love will not be persisted in nor carried on without studious diligence and earnest endeavours . now unto this diligence is required ; ( ) the exercise of our minds with respect unto the duties of faith and love. ( ) in studying the rule of them , which is the word of god , wherein alone the matter of them all and the manner of their performance are declared . ( ) in studying and observing the occasions and opportunities for their exercise . ( ) watchfulness against oppositions , difficulties and temptations , is also a part of this duty ; for the reasons whereof our observations on the preceding verse may be considered . ( ) readiness to conflict with , and to go through the dangers and troubles which we may meet withall in the discharge of these duties . and , as it is evident , all these argue a frame of mind continually intent upon a design to glorifie god , and to come unto the end of our course in rest with him . that nominal christianity which despiseth these things , will perish with the real author of it , which is the devil . again , the apostle exhorts them to shew the same diligence which they had done and which they continued in the exercise of ; whence it appears that , ministerial exhortation unto duty is needful even unto them who are sincere in the practice of it , that they may abide and continue therein . it is not easie to be apprehended how gods institutions are despised by some , neglected by others , and by how few duly improved ; all for want of taking right measures of them . some there are who being profoundly ignorant are yet ready to say , that they know as much as the minister can teach them , and therefore it is to no purpose to attend unto preaching . these are the thoughts , and this is too often the language of persons prophane and profligate , who know little , and practise nothing of christianity . some think that exhortations unto duties belong only unto them who are negligent and careless in their performance ; and unto them indeed they do belong , but not unto them only as the whole scripture testifieth . and some it may be like well to be exhorted unto what they do , and do find satisfaction therein . but how few are there who look upon it as an ordinance of god whereby they are enabled for , and kept up unto their duty , wherein indeed their use and benefit doth consist . they do not only direct unto duty , but through the appointment of god , they are means of communicating grace unto us for the due performance of duties . . the immediate end of the exercise of this diligence is , that we may attain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the full assurance of hope . and three things we must consider to come unto the mind of the apostle in these words . ( ) what is that hope which he intends . ( ) what is the full assurance of this hope . ( ) how it is attainable in the exercise of this diligence . . the hope here intended , is a certain assured expectation of good things promised , through the accomplishment of those promises , accompanied with a love , desire and valuation of them . faith respects the promise , hope the thing promised ; wherefore it is a fruit and effect of faith ; it being the proper acting of the soul towards things believed as good , absent and certain . wherefore where our faith begets no hope , it is to be feared it is not genuine ; and where our hope exceeds the evidence or assurance of our faith , it is but presumption . now this hope concerns things absent and future , for as our apostle saith , if we already enjoy any thing why do we hope for it . and this is the order of these things . god hath in his promises declared his goodness , purpose and grace in the great things he will do unto all eternity for believers ; namely , that they shall be perfectly delivered from every thing that is grievous or evil in sin or trouble , and be brought into the full enjoyment of everlasting glory with himself . in these promises faith resteth on the veracity and power of god. hereon the soul considereth those good things which are so promised and now secured by faith , as yet absent and unenjoyed . and the actings of the soul towards them in desire , love , valuation , and a certain expectation of them as believed , is this hope . there may be a pretence of great hope where there is no faith as it is with the most . and there may be a profession of great faith , where there is no true hope , as it is with many . but in themselves these things are inseparable and proportionable . it is impossible we should believe the promises aright , but that we shall hope for the things promised . nor can we hope for the things promised , unless we believe the promises . and this discards most of that pretended hope that is in the world . it doth not proceed from , it is not resolved into faith in the promises , and therefore is presumption . yea none have greater hopes for the most part than such as have no faith at all . the great use , benefit and advantage which believers have by this grace , is the supporting of their souls under the troubles and difficulties which they meet withall upon the account of the profession of what they do believe , rom. . , . cor. . . thes. . . hence in our christian armour it is called the helmet , ephes. . . the helmet of salvation , that is , the hope of salvation , as it is expounded thes. . . and for an helmet the hope of salvation . and this is because it bears off and keeps us from being wounded with the sharpness and weight of those stroaks , which do and will befall us in troubles , persecutions and afflictions . and hence it is manifest that a valuation and esteem of the things hoped for , are of the essence of hope . for whatever expectation we have of them , if we do not so value them , as to find a satisfactory relief in them in all our troubles , and that which may out-ballance our present sufferings , hope is not genuine and truly evangelical . and this was now the condition of the hebrews . they were exposed unto much tribulation upon the account of the profession of the gospel . and the apostle foresaw that they were yet to be exercised with things more grievous and terrible . that which they had to relieve themselves in this condition , to lay in the ballance against all the evils they suffered or had to conflict withall , were the things that were promised by christ unto them that believe and obey him . wherefore an assured expectation of these things so infinitely above and beyond what they lost or underwent at present , was absolutely necessary as to their supportment , so unto their encouragement unto a continuance in their profession . this alone was able to preserve them from fainting and despondencies under a confluence of evils , which also god himself directs unto , isa. . , . wherefore this duty our apostle frequently exhorts the hebrews unto in this epistle , as that which was peculiarly suited unto them , and necessary for them in their present condition . and he lets them know that in its due exercise , it would not only relieve and support them , but enable them in the midst of all their troubles to rejoyce and glory ; as hath been declared on chap. . . . there is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this hope . the full assurance of it . hope hath its degrees as faith hath also . there is a weak , or a little faith , and a strong or great faith. so there is an imperfect and a more perfect hope . this full assurance is not of the nature or essence of it , but an especial degree of it in its improvement . a weak imperfect hope will give but weak and imperfect relief under trouble . but that which riseth up unto the full assurance , will compleat our relief . wherefore as hope it self is necessary , so is this degree of it especially where trials do abound . yet neither is hope in this degree absolute , or absolutely perfect . our minds in this world are not capable of such a degree of assurance in spiritual things , as to free us from assaults to the contrary , and impressions of fear sometimes from those assaults . but there is such a degree attainable as is always victorious , which will give the soul peace at all times , and sometimes fill it with joy . this therefore is the assurance of hope here intended . such a fixed , constant , prevailing perswasion proceeding from faith in the promises , concerning the good things promised , our interest in them , and certain enjoyment of them , as will support us and carry us comfortably through all the difficulties and troubles we have to conflict withall . and without this it is not possible that we should carry on our profession to the glory of god and the gospel in the times of affliction and persecution . for although the least degree of sincere hope will preserve from utter apostasie , yet unless it be confirmed and fortified , and so wrought up unto this full assurance , it cannot be , but that great and sore trials , temptations and persecutions will at one time or other take such impressions on our minds , as to cause a manifold failing in the duties of profession , either as to matter or manner ; as it hath fallen out with not a few sincere believers in all ages . . it is to be enquired how the diligence before described tends unto this assurance of hope . and it doth so three ways . ( ) it hath its efficacy unto this purpose from gods institution . god hath appointed this as the way and means whereby we shall come to this assurance . so is his will declared , pet. . , . give diligence to make your calling and election sure , for if you do these things you shall never fall ; for so an entrance shall be administred unto you abundantly into the everlasting kingdom of our lord and saviour jesus christ. it is the same diligence with that here in the text which is intended , as is evident by the verses foregoing . and this hath god appointed as the means to secure unto our selves our calling and election which the good things we hope for do infallibly accompany . and hereby we shall be carried through all difficulties into the kingdom of god and of glory . ( ) it hath a proper and natural tendency unto this end . for by the use of this diligence , grace is increased in us , whereby our evidences of an interest in the promises of the gospel are cleared and strengthened . and herein doth our assurance of hope consist . ( ) by our diligent attendance unto the duties of faith and love , every sin will be prevented whereby our hope would be weakened or impaired . . the last thing expressed in the words is the continuance in this duty , which is required of us ; and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto the end . for these words belong not unto them that go immediately before , namely , the assurance of hope , which some supposing have rendered them harshly and improperly , unto its perfection . the assurance of hope unto perfection , or until it be perfected . but the words plainly belong unto the precept it self , shewing the same diligence unto the end . there is no time nor season wherein we may be discharged from this duty ; no condition to be attained in this life wherein this diligence will not be necessary for us . we must therefore attend unto it until we are absolutely discharged of this whole warfare . and he who is discouraged because he cannot have a dispensation from this duty in this world , he hath an heart that draweth back and his soul is not upright in him . and we may observe , whereas there are degrees in spiritual saving graces and their operations , we ought continually to press towards the most perfect of them . not only are we to have hope , but we are to labour for the assurance of hope . it is one of the best evidences that any grace is true and saving in its nature and kind , when we labour to thrive and grow in it , or to have it do so in us . this the nature of the new creature , whereof it is a part , inclineth unto ; this is the end of all the ordinances and institutions of the gospel , ephes. . . hereby alone do we bring glory to god , adorn the gospel , grow up into conformity with christ , and secure our own eternal welfare . hope being improved by the due exercise of faith and love , will grow up into such an assurance of rest , life , immortality and glory as shall outweigh all the troubles and persecutions that in this world may befall us , on the account of our profession or other ways . there is nothing in the world so vain as that common hope whereby men living in their sins do make a reserve of heaven when they can continue here no longer . the more it thrives in the minds of any , the more desperate is their condition ; it being only an endless spring of encouragements unto sin . its beginnings are usually indeed but small and weak ; but when it hath been so far cherished as to be able to defeat the power of convictions , it quickly grows up into presumption and security . but this hope which is the daughter , sister and companion of faith , the more it grows up , and is strengthened , the more useful is it unto the soul , as being a living spring of encouragements unto stability in obedience . for it being once fully confirmed it will on every occasion of trial or temptation give such a present existence in the mind unto future certain glories , as shall deliver it from snares and fears , and confirm it in its duty . but this also must be spoken unto afterwards . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 segnes , slothful , dull ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sitis , efficiamini , be or become , or be made . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut non praecidatur , ut non abscindatur ; that it be not cut off ; which interpreters refer unto the diligence before mentioned . the translation in the polyglott renders it , neque torpescatis , as following the translation in the jayan bibles without choice or alteration . inded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used sometimes in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be weary , to loath ; to be affected with trouble , hab. . . whence sloth and neglect of diligence ensues . but it s proper and usual signification is to cut off ; the same with the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that you be not slothful . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; imitatores ; and so the rhemists render it , imitatores ; which being a word not much in use among us , and when it is used commonly taken in an ill sense , followers doth better as yet with us express what is intended . who by faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in length of spirit ; longanimitatem , patientiam , patientem animum , lenitatem . longanimity , patience , a patient mind , forbearance ; it is plain that the same grace is intended in all these various expressions , whose nature we shall enquire into , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuerunt haeredes promissionis ; were heirs of the promise ; refering it to believers under the old testament . vul. lat. haereditahunt promissiones , who shall inherit the promises , which must respect present , sincere , persevering believers . beza , haereditario jure obtinent promissionem . others , obtinent promissam haereditatem ; and , haereditatem accipiunt promissionis , which schmidius chooseth as most exact , though without reason . that of beza is proper , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is , jure haereditario obtinere ; see our exposition on chap. . . we , inherit the promises . verse . that you be not slothful , but followers of them , ( their example ) who through faith and patient long-suffering inherit the promises . this verse puts a full close to the former exhortation built on the description given of unprofitable and apostate professors . and here is withall an entrance made into a discourse of somewhat another nature , but intended and applied unto the same end and purpose . we may therefore consider it as a continuation of the former exhortation , inforced with a new argument of great importance . for , . the apostle gives a caution against an evil or vice directly opposite unto the duty he had been pressing unto , and which if admitted , would obstruct its discharge , that you be not slothful . and therein the series of that discourse hath its connexion with the beginning of ver . . we desire , that you be diligent , and that you be not slothful ; diligence and sloth being the opposite virtue and vice which are the matter of his exhortation . . he gives a new direction and encouragement unto them for the performance of the duty exhorted unto , which also guides them in the manner of its performance . and herein he coucheth an introduction to a discourse of another nature which immediately ensues , as was observed . but be ye followers . . this direction and encouragement consists in the proposal of an example of others unto them , who performed the duty which he exhorts them unto . and as for their direction he declares unto them how they did it , even by faith and patience ; so for their encouragement he minds them of what they obtained thereby , or do so , they inherited the promises of god. . the apostle cautions the hebrews against that which would , if admitted , frustrate his exhortation and effectually keep them off from the duty exhorted unto . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that you be not segnes , molles , ignavi , heavy and slothful . he had before charged them that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . dull or slothful in hearing , not absolutely but comparatively , they were not so diligent or industrious therein as they ought to have been ; or the reproof concerned some of them only . here he warns them not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , slothful in works or working in practical duties . we are slothful in hearing when we do not learn the truths of the gospel with diligence and industry , when we do not take them into our minds and understandings by the diligent use of the means appointed unto that end . and we are slothful in practice when we do not stir up our selves unto the due exercise of those graces , and discharge of those duties , which the truth wherein we are instructed directs unto , and requires of us . and this sloth is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . . a diligent and sedulous endeavour in the performance of our duty . shew diligence , and be not slothful . and this vice our holy apostle according to his great wisdom and care frequently warns the hebrews against in this epistle . for he knew that the utmost intension of our spirits , the utmost diligence of our minds and endeavours of our whole souls are required unto an useful continuance in our profession and obedience . this god requireth of us , this the nature of the things themselves about which we are conversant deserveth , and necessary it is unto the end which we aim at . if we faint or grow negligent in our duty , if careless or slothful , we shall never hold out unto the end ; or if we do continue in such a formal course as will consist with this sloth , we shall never come to the blessed end which we expect or look for . the oppositions and difficulties which we shall assuredly meet withall from within and without , will not give way unto faint and languid endeavours . nor will the holy god prostitute eternal rewards unto those who have no more regard unto them , but to give up themselves unto sloth in their pursuit . our course of obedience is called running in a race , and fighting as in a battel , and those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on such occasions , will never be crowned with victory . wherefore upon a due compliance with this caution , depends our present perseverance and our future salvation . for , spiritual sloth is ruinous of any profession though otherwise never so hopeful . the apostle was perswaded of good things and such as accompany salvation concerning these hebrews ; but yet he lets them know that if they intended to enjoy them , they must not be slothful . sloth is a vicious affection , and one of the worst that the mind of man is subject unto . for where it takes place and is prevalent , there is no good principle or habit abiding . there is not any thing , any vice amongst men , that the heathen who built their directions on the light of nature , and the observation of the ways of men in the world , do more severely give in cautions against . and indeed it were easie to manifest that nothing more increaseth the degeneracy of mankind than this depraved affection , as being an in-let unto all sordid nices , and a perfect obstruction unto all virtuous and laudable enterprizes . but what shall he say who comes after the king ? solomon hath so graphically described this affection with its vile nature and ruinous effects , in sundry passages of the proverbs , that nothing need or can be added thereunto . besides it is spiritual sloth only that we have occasion to speak unto . spiritual sloth is an habitual indisposition of mind unto spiritual duties in their proper time and season , arising from unbelief and carnal affections , producing a neglect of duties , and dangers , remisness , carelesness or formality in attendance unto them or the performance of them . the beginning of it is prejudicing negligence , and the end of it is ruining security . . it is in general an indisposition and unreadiness of mind , and so opposed unto the entire principle of our spiritual warfare . fervency in spirit , alacrity of mind , preparation with the whole armour of god ; and therein girding up the loins of our minds , endeavouring to cast off every weight and the sin that doth so easily beset us , are required to be in us constantly in the course of our obedience . but this sloth is that which gives us an indisposition of mind in direct opposition unto them all . so it is described , prov. . . a person under the power of this vicious distemper of mind , is indisposed to every duty , which makes them grievous unto him . . when it comes unto the height of it , it is habitual . there is no man but may be occasionally indisposed unto spiritual duties . the most healthy and athletick constitution is subject unto the incursion of some distempers . sometimes bodily infirmities may indispose us , sometimes present temptations may do so . such was the indisposition which befell the disciples in the mount , matth. . , . which yet was not without their sin , for which they were reproved by our saviour . but where these things are occasional , when those occasions are endeavoured to be prevented or removed , persons overtaken with them may not be said to be absolutely slothful . there may be many actual faults where there is not an habitual vice. . but there is this sloth in a dangerous degree , . when this is generally the frame of the mind , when it hath such an unreadiness unto holy duties as that it either neglects them , or is cold and formal in the performance of them . this was the temper of laodicea , rev. . . she did enough outwardly to satisfie her self ; but in such a way and manner as all that she did was disapproved by christ. lukewarmness is the soul and form of sloth . . when persons are generally uncompliant with such outward means as they cannot but acknowledge do contain warning from this , and invitation unto another frame . so the spouse acknowledgeth , that it was the voice of her beloved that knocked , saying , open to me my spouse , my love , my dove , my undefiled , for my head is filled with with dew , and my locks with the drops of the night , can. . . both the voice , and the love , and the long waiting of christ were manifest unto her , and she complies not with him but makes her excuses , ver . , . and the sloth of persons will be reckoned in proportion unto the means of diligence which they do enjoy . some may not be sleepy , worldly , careless , slothful at as cheap a rate of guilt as others , though it be great in all . . when persons are as it were glad of such occasions as may justifie and satisfie their minds in the omissions of duties or opportunities for them . this casts off the duty prescribed unto us , heb. . . which yet is indispensably necessary unto the attaining of the end of our faith. when men will not only readily embrace occasions offered unto them to divert them from duty , but will be apt to seek out and invent shifts , whereby they may , as they suppose , be excused from it , which corrupt nature is exceedingly prone unto , they are under the power of this vicious habit . especially is this so , when men are apt to approve of such reasons to this end , which being examined by the rules of duty , with the tenders of the love of christ , are lighter than vanity . so it is added of the slothful person , who hides his hand in his bosom ; that he is wiser in his own conceit than seven men that can render a reason , prov. , . he pleaseth himself with his foolish pretences for his sloth , above all the reasons that can be given him to the contrary . and such is the reason pleaded by the spouse when overtaken with this frame for a season , cant. . . . when there is a great neglect of our own prayers , when at any time we have been enabled to make them . so the spouse in whom we have an instance of a surprisal into this evil , prays earnestly for the coming and approach of christ unto her , chap. . . in the holy dispensations of his spirit . but when he tenders himself unto her desire , she puts off the entertainment of him . so do men pray for grace and mercy sometimes . but when the seasons of the communication of them do come , they are wholly regardless in looking after them . they put off things unto another season , and meet oft-times with the success mentioned cant. . . . when in conflicts about duties the scale is often turned on the side of the flesh and unbelief . sometimes it is so when duties are considered as future , and sometimes as present . when duties are considered as future , difficulties and objections against them , as for matter or manner , time or season , or degree , one thing or other will be suggested by the flesh. grace in believers will move for an absolute compliance . if the contrary reasons , insinuations and objections prevail , the soul consults with flesh and blood , and is under the power of spiritual sloth . and so are men by frivolous pretences and arguings from self and the world , kept off from the most important duties . and sometimes there is a conflict in the entrance of the duties of gods worship , as praying , hearing the word , and the like . grace stirs up the soul to diligence , spirituality , and vigour of spirit . the flesh in all things is contrary unto it . usually to give place unto the flesh so as to be brought under the power of a cold formality is an evidence of a prevalent sloth . . although this sloth may have various causes and occasions , yet the principal of them are those which i have mentioned , namely , unbelief and carnal affections . ( ) unbelief is the principal cause of it , as faith is of that diligence and watchfulness which are opposed unto it . yea by faith alone are we excited unto the acting of all other graces , and the performance of all other duties . as it is in its nature to quicken us unto them , so it alone takes in all other motives unto vigorous obedience . wherefore all indispositions unto duty arise from unbelief . this weakens the efficacy of every thing that should excite us unto it , and increaseth every difficulty that lies in the way of it . as faith will remove mountains out of our way or help us to conquer the greatest oppositions , so unbelief will make mountains of mole-hills , it will make every hindrance like an unconquerable difficulty . the soul made slothful by it , cries , there is a lion in the way , a lion in the streets , prov. . . and its whole way is as an hedge of thorns , chap. . . that is , so grievous and troublesome that he cares not to take one step in it . hence is the opposition in these words , that , ye be not slothful , but followers of them who through faith , &c. if we grow slothful it is an assured evidence of the decay of faith. ( ) carnal affections do variously promote this evil frame of mind . love of ease , wealth , profit , pleasure , will quickly make men spiritually slothful . where these are prevalent , every thing in the way of holiness and obedience is difficult and irksome . strange representations will be made unto the mind of all duties , if not in general , yet in all instances that offer themselves . they are difficult , or tedious , or unseasonable , or needless , or the loss we make at present may be retrieved at another time . every prevalent carnal affection will be heard in the case , and hath something to offer to deter the mind from its duty . and the secret aversation of the flesh from communion with christ in duties , works in all of them . wherefore if we see a man slothful , negligent , careless in the duties of religion , we may be sure that one carnal affection or other is powerful in him . . as to the general effects of this spiritual sloth they may be reduced unto these three heads . ( ) a neglect of known duties in matter or manner . known duties of professors are either publick or private ; and i call them known because they are both acknowledged by all so to be , and themselves are under the conviction of their so being . but where this sloth is predominant , clear duties will be debated . what more clear duty , than that we should open our hearts unto christ when he knocketh ; or diligently receive those intimations of his love and his mind which he tendereth in his ordinances ? yet this will a soul dispute about and debate on , when it is under the power of sloth , cant. . , . and it doth so actually when it doth not take diligent heed unto the dispensation of the word . wherefore omission of duties in their seasons and opportunities , whether publick or private , whether of piety or charity , of faith or love , or the performance of them without life and delight , meerly to comply with custom , or satisfie convictions , is an evidence of a soul growing up under a sinful sloth , unto a ruining security . ( ) regardlesness of temptations and dangers by them , is another general effect hereof . these beset us on every hand ; especially they do so with reference unto all duties of obedience . in watchfulness against them , a conflict with them and prevalency over them , doth our warfare principally consist . and without a due regard unto them we can neither preserve the life , nor bring forth the fruits of faith. herein spiritual sloth will make us careless . when men begin to walk as if they had no enemies , as if in their course of life , their converse , their callings and occasions , there were no snares nor temptations , spiritual sloth hath possessed their minds . ( ) weariness and heartless despondencies in a time of troubles and difficulties , is another effect hereof . and unto these heads may all its particular pernicious effects and consequences be reduced . and this brief description of spiritual sloth in its nature , causes and effects , is a sufficient eviction of our assertion , so that i need no farther confirmation . secondly , in the positive directions given , and the encouragement adjoyned , there is an example proposed , and a duty enjoyned with respect thereunto . the persons whose example is prescribed are mentioned here only indefinitely , be followers of them , which in the ensuing verse , he brings down to the instance of abraham . for dealing with them who greatly gloried in having abraham for their father , no example more pertinent and cogent could be proposed unto them , to let them know that abraham himself obtained not the promises any other way , than what he now proposeth unto them . and as our saviour had told them , that if they would be the children of abraham they must do the works of abraham , otherwise their boast of his being their father would stand them in no stead ; so our apostle shews them the like necessity of his faith and patience in particular . besides , he was in the next chapter of necessity to prefer melchisedec as a type of christ , before him , and above him . andtherefore as he had in an alike case before dealt with moses , he would take the advantage hereof giving him his due commendation , that he might not seem to derogate any thing from him . and this he doth in that instance wherein he becameto have his greatest honour , or to become the father of the faithful . the persons therefore included in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are the patriarchs of the old testament . it is true , it is so expressed as that those who were at present real , sincere , sound believers might be intended , or those who had fallen asleep in the faith of the gospel . but as he deals on all occasions with these hebrews with instances and examples out of the old testament , as we have seen and considered it at large in the third chapter , so his immediate expressing of abraham as the principal of those which he intended , confines his design unto those under that dispensation . plainly he designs them , whom unto the same purpose he enumerates afterwards in particular with the instances of their faith , chap. . nor is there any difficulty in the variety of his expressions concerning them . of those in the eleventh chapter he says , that all died in faith and obtained a good report on the account thereof , but received not the promises , ver . , . of those in this place , that through faith and patience they inherited the promises . but it is one thing to receive the promises , and another to inherit the promises . by receiving the promises , chap. . the apostle respects the actual accomplishment of the great promise concerning the exhibition of christ in the flesh. this they neither did nor could receive who died before his incarnation . but the inheriting of the promises here intended , is a real participation of the grace and mercy proposed in them with eternal glory . this they all received , being saved by faith even as we , acts . , . heb. . . concerning these persons he proposeth to them the way that they took , and the end that they attained . the way they took , was by faith and patience , or long-suffering . some think that here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and that a constant enduring faith is only intended . but their faith and the constant exercise of it against oppositions is rather proposed unto them under the name of faith. for that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distinct grace or duty is intended , is manifest from ver . . where abrahams carriage upon his believing and receiving the blessing is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after he had patiently endured . what was that faith , or of what kind which is here ascribed unto the patriarchs , is evident from the context . for it was that faith which had the especial promise of god in christ for its object . not a general , not a common faith , but that which respected the promise given from the foundation of the world , and expresly renewed unto abraham . some amongst us wholly deny this kind of faith , and beyond the belief of the truth or veracity of god in general , will not allow an especial faith with respect unto the covenant and the promise of grace in christ jesus , whereas indeed there is no other faith true , useful , saving , and properly so called in the world . it is true , this especial faith in the promise , supposeth faith in general with respect unto the truth and veracity of god , nor can be without it . but this may be , and is in many where the other is not , yea where it is despised . this therefore was the faith which was here recommended and proposed unto us . the especial object of it was the messiah , or christ himself as a saviour from sin , with this especial limitation , as to come afterwards . the formal reason of it was the truth of god in his promises , with his unchangeableness and infinite power to give them an accomplishment . and the means of ingenerating this faith in them was the promise it self . by this faith were they justified and saved , gen. . . but it may be enquired how this faith could be proposed unto us for an example , seeing it respected the future exhibition of christ , and we are to respect him as long since come in the flesh. but this circumstance changeth nothing in the nature of the things themselves : for although as to the actual exhibition of the messiah they looked on it as future , yet as to the benefits of his mediation , they were made present and effectual unto them by the promise . and the faith required of us doth in like manner respect the lord christ and the benefits of his mediation ; and by his actual exhibition in the flesh , is not changed in its nature from what theirs was , though it be exceedingly advantaged as to its light. the next thing ascribed unto them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . patience , say we , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but these graces are expresly distinguished , tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; faith , long-suffering , patience ; so plainly col. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; unto all patience and long-suffering . and in very many places it is recommended as a special grace and duty , cor. . . gal. . . ephes. . . col. . . and it is often also ascribed unto god , rom. . . chap. . . to christ , tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longanimis ; or as james speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . slow to anger , opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hasty , soon angry , bitter in spirit . it is a gracious sedate frame of soul , a tranquillity of mind on holy spiritual grounds of faith , not subject to take provocations , not to be wearied with opposition . wherefore although the apostle saith in like manner in another place , that we have need of patience , that after we have done the will of god we may receive the promise , chap. . . yet the longanimity here intended is distinct from it . for as patience is a gracious submissive quietness of mind in undergoing present troubles and miseries ; so this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or longanimity , forbearance , tolerance or long-suffering , is a sedate , gracious disposition of mind to encounter a series of difficulties and provocations , without being exasperated by them so as to desert , or cease from the course wherein we are ingaged . so where it is ascribed unto god , it signifies that goodness of his nature , and purpose of his will , that notwithstanding their manifold provocations , and as it were , daily new surprisals , yet he will bear with sinners , and not divert from his course of goodness and mercy towards them . and with us it hath a twofold object . for ( ) in the course of our faith and profession we shall meet with many difficulties and oppositions , with many scandals and offences . these men are apt to take distast at , to dislike , and so to be provoked , as to leave the way wherein they meet with them . upon various surprising occasions , they fret themselves to do evil , psal. . . so david was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , very short spirited when upon the breach that god righteously made on uzza , it is said that the thing which god had done displeased david . but this is that grace whereby the soul of a believer is kept from taking offence , or admitting sinful provocations from cross accidents , oppositions , injuries , scandals , disappointments . so is the duty of it prescribed unto us in particular with respect unto one another , ephes. . . besides ( ) there are sundry things in the promises of god whereof believers earnestly desire if it were possible , a present accomplishment , or a greater degree of evidence in their accomplishment , or a greater speed towards it . such are the full subduing of their corruptions , success against or freedom from temptations , deliverance of ehe church from troubles and the like . now when these things are delayed , when the heart is ready to be made sick by the deferring of its hopes , the soul is apt to despond , to give over its expectations , and if it do so , it will quickly also forsake its duties . the grace which keeps us up in a quiet waiting upon god for the fulfilling of all that concerns us in his own time and season , that preserves us from fainting and sinful despondencies , is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this long-suffering or forbearance . these were the ways whereby they came to inherit the promises . the heathen of old fancied that their hero's or patriarchs by great , and as they were called , heroick actions , by valour , courage , the slaughter and conquest of their enemies , usually attended with pride , cruelty and oppression , made their way into heaven . the way of gods hero's , of the patriarchs of his church and people unto their rest and glory , unto the enjoyment of the divine promises , was by faith , patience , long-suffering , humility , enduring persecution , self-denial , and the spiritual virtues generally reckoned in the world unto pusillanimity , and so despised . so contrary are the judgements and ways of god and men even about what is good and praise-worthy . observe as we pass on , that faith and patient long-suffering are the only way whereby professors of the gospel may attain rest with god in the accomplishment of the promises . it is a sad consideration which way and by what means some men think to come to heaven , or carry themselves as if they did so . they are but few who think so much as a naked profession of these things to be necessary thereunto . but living avowedly in all sorts of sins , they yet suppose they shall inherit the promises of god. but this was not the way of the holy men of old , whose example is proposed to us . some think faith at least to be necessary hereunto . but by faith they understand little more than that they profess the true religion , about which there are so many contests in the world . this was not the faith of abraham , that is , this alone was not so . wherein it consisted and how it was acted we shall have occasion afterwards to declare . but what do men think of the long-suffering before described ? their relief against it , is to trust in such a faith as stands in no need of it . for that common faith which most men content themselves withall , seldom or never puts them upon the exercise of patient long-suffering . it is against the actings of a lively faith that those oppositions arise which the exercise of that other grace is needful to conflict withall . and i shall give some few instances of it wherein the necessity of it will be made to appear . for if i should handle it at large , all the difficulties that lye in the way of our profession would fall under consideration : of faith we shall treat afterwards . and , . it is necessary with respect unto those reproaches which the profession of a saving faith will expose men unto . it hath done so always , and will do so whilst this world continues . and they are usually cast on believers in so great variety on all sorts of occasions , as that it would be a long work to call over the principal of them . for they are the chief effects of the endeavours of sathan as he is the accuser of the brethren . i shall instance only in those of one kind . and they are those which on their straights , difficulties and temptations , the world reflects upon , as if their profession of faith in god were vain , false and hypocritical . when men said unto david , where is now thy god ? or what is become of thy religion and profession , thy pretended trust in god ? he says , it was a killing sword in his bones , it pierced deep and pained greatly , psal. . . and it is spoken in the person of our saviour , reproaches have broken my heart , and i am full of heaviness , psal. . . and this was the reproach that was cast upon him on the cross , as the next words manifest , they gave me gall for my meat , and in my thirst they gave me vinegar to drink , ver . . and this reproach was that which we instance in , they shook the head at him , saying , he trusted on the lord that he would deliver him , let him deliver him seeing he delighted in him , psal. . . matth. . . and what befell the lord christ on the cross , teacheth the church what it is to expect under it . in this condition patient long-suffering is our only relief . if that be not in exercise , we shall either faint and despond , or fret our selves to do evil , or say in our hearts , we will do unto others what they have done unto us . but hereby is the soul delivered . it is not made stupid and senseless of the sharpness and evil of them ; david was not so , nor was christ himself ; nor is it the will of god that we should put them off with a careless regardlesness . the glory and honour of god and the gospel are so far concerned in them , and god so designs them for the exercise of our faith , as that they are not to be despised . but it will give a quietness and evenness of spirit under them , so that no duty shall be obstructed , nor that satisfaction which we have in the ways of god be any way impeded . and in this case this patient long-suffering worketh three ways . ( ) by committing our whole cause to god ; as it did in christ , pet. . . ( ) by patient waiting for the pleading of our cause under a sense of our own sin , and an acknowledgement of the righteousness of god , mic. . , . ( ) by supporting the soul with a testimony of its own sincerity , cor. . , . . with respect unto violence and persecutions . these also , that faith which tends to the enjoyment of the promises , will expose men unto . and they prove great trials , sometimes from their violence and sometimes from their continuance . some come with the fury of a storm , as if they would bear down all before them ; such were the primitive persecutions , and that at this day in many places under the papal power . others by their long duration in wasting , vexing , consuming troubles , are designed gradually to wear out the saints of the most high , dan. . . and what havock hath been made in all ages by them of the one sort and of the other , is known unto all . the number of apostates in such seasons hath for the most part exceeded that of martyrs . and many have insensibly withered and grown utterly weary , under troubles of a long duration , when they could apprehend no end of them . here we have need of patient long-suffering , if we intend to inherit the promises . this is that grace which calmeth and supporteth the soul under all these pressures . ( ) by keeping and preserving it from darkening , disturbing affections , and passions of anger , worldly sorrow , carnal fear , and the inordinate love of present things . hereby in patience we possess our souls , luke . . which if disorderly affections do as it were once carry out of our power , and possess the conduct of them , we shall quickly be at a loss in our profession . ( ) by enabling us to take a sedate prospect of eternal things , of the good things promised , and their glorious excellency in comparison unto what here we suffer in , cor. . , , . ( ) by preserving of us from all irregular ways and attempts for deliverance . for without this grace we shall choose either not to suffer , and so disinherit our selves of the promises ; or shall not suffer in a due manner unto the glory of god or our own advantage ; or shall turn aside unto unlawful reliefs . . it is necessary with respect unto our waiting for the accomplishment of many great promises concerning the kingdom of christ and interest of the gospel in this world . that there are such promises on record in the scripture , and as yet unfulfilled , is i suppose generally granted . however i speak of them who are satisfied in their minds beyond all hesitation , that such there are ; and of such as lived before the accomplishment of some of them , who are proposed for our example . for so did the fathers under the old testament who lived before the coming of christ in the flesh. in these promises and their accomplishment believers find themselves greatly concerned ; and those who are not so , do disavow an interest in the spiritual body of christ and his glory in the world . now because their accomplishment is deferred beyond the desires and expectations of men , as was of old the promise of the coming of christ , many temptations do ensue thereon . and not a few have there been on the one hand who have in sad instances made haste and antedated the accomplishment in unwarrantable practices ; pretending unto faith , they have renounced patient long-suffering ; and not fewer have cast away all expectation of them on the other hand , as though they would never be fulfilled . herein therefore we have also need of patient long-suffering . without it we shall fall into one of the extreams mentioned , both of which are attended with dangers ruinous unto profession : see habbak . . , , , . with respect unto these things the days of the gospel are the time of the kingdom and patience of jesus christ , rev. . . he hath begun to set up his kingdom , and it shall never be prevailed against , dan. . . but yet many things that belong thereunto , especially unto its tranquillity and extent are as yet unfulfilled , and whilst they are so , many outrages are committed in the world against his rule and interest . wherefore it is at present the time of his patience as well as of his raign . and therefore are we required to keep the word of his patience , rev. . . or to abide in the faith of those things concerning which he exerciseth patience in the world . so is it said with respect unto the judgements which god in his own time will execute on the antichristian persecuting world . he that leadeth into captivity , shall go into captivity ; he that killeth with the soword , must be killed with the sword ; here is the patience and faith of the saints , rev. . . while these things are accomplishing , and until they are accomplished , during that large season , until their end be , the saints must exercise patient long-suffering , added unto faith in the promises , or they will not see the end of them . and this patient long-suffering with respect unto the accomplishment of these promises produceth these four effects . ( ) a quiet resignation of all times and seasons unto the soveraignty of god. the soul possessed of it , quiets it self with this ; it is not for me to know the times and seasons which god hath put in his own hand , deut. . . ( ) a due valuation of present enjoyments , which is especially required since the coming of christ in the flesh. ( ) a ready application of mind unto present duties , joh. . . ( ) waiting in prayer for what we have not yet received . . it is necessary also with respect unto our own personal obedience and all the principal concerns of it . there are three things which believers principally aim at in the course of their obedience . ( ) that their corruptions may be throughly subdued . ( ) that their graces may be quickened and strengthened unto all fruitfulness . ( ) that temptations being removed their spiritual consolations may abound . these are the things which they are continually pressing after , longing for , and endeavouring . and sometimes in some , if not all of them , they seem to have made so great a progress as to be ready for an entrance into perfect rest. but yet again they find new storms arise ; corruptions grow strong , and grace is under decays , temptations abound , and consolations are far away . yea and it may be they are frequently exercised with these changes and disappointments . this fills them with many perplexities and oft-times makes them ready to faint . unless this patient long-suffering accompany us in our whole course , we shall not finish it with glory to god , or comfort to our own souls . but it may be enquired on what grounds , and for what reasons the apostle doth propose unto these hebrews the example of their predecessors in this matter . wherefore he doth it , or he might do it for these ends : ( ) that they might know that he exhorted them unto nothing , but what was found in them who went before them whom they so loved and admired . and this he afterwards unto the same end confirms with many instances . ( ) unto nothing but what was needful unto all who were to inherit the promises . for if these things were required of their progenitors , persons so high in the love and favour of god unto that end , how could they imagine that they might be dispensed withall as to their observance . ( ) to nothing but what was practicable , which others had done , and was therefore possible , yea easie for them through the grace of christ to comply withall . thirdly , the apostle for their encouragement unto the duties mentioned , expresseth the end which those others attained in the practice of them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who inherit the promises . it speaks in the present tense , but principally intends those who lived before , as we have declared . and the apostle here expresseth the way whereby in the use of the means we come to the enjoyment of the promises . and this is by inheritance . we neither merit it , nor purchase it , but inherit it . and how come we to inherit it ? by the same way as any other comes to an inheritance , namely , by being the true heirs unto it . and how do we become heirs of this inheritance ? meerly by gods gratuitous adoption ; so our apostle declareth fully this whole matter , rom. . , , . ye have received the spirit of adoption whereby we cry abba father ; the spirit it self beareth witness with our spirit that we are the children of god. and if children then heirs of god , and joynt heirs with christ. god by free and gratuitous adoption makes us his children . all gods children are heirs ; he hath an inheritance for them all . this inheritance is promised unto them ; and therefore their enjoyment of it is called inheriting of the promises . wherefore the grace of adoption is the foundation , cause , and way of our receiving promised grace and glory . and with respect hereunto it is that god is said not to be unrighteous in our reward , ver . . for having freely adopted us and made us heirs , it belongs unto his faithfulness and righteousness to preserve us unto our inheritance . only we are such heirs as have means assigned unto us for the attaining of our inheritance , which it is our duty to apply our selves unto . they inherited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the promises . camero and grotius on this text observe , that where the fathers under the old testament are spoken of in this matter , there the promises are mentioned ; but where believers under the new testament are spoken of , there it is called the promise in the singular number . i shall not give their reasons why it is so , because they are certainly mistaken in their observation . for both is the promise on the one hand mentioned with respect unto them , as heb. . . and the promises frequently with respect unto us , cor. . . pet. . . wherefore those expressions are used promiscuously , as is evident by our apostle , chap. . ver . , and . because they all sprang from one original promise , and all centred in him , in whom and by whom they were to be accomplished and made effectual , being all yea and amen in him ; and because that one which concerned his person and mediation did virtually include all the rest , they are all of them frequently intended and included under the name of the promise in the singular number . but because god was pleased to let out as it were sundry rivulets of grace and bounty , originally stored in the first great promise , by several particular grants and instances , partly for the representation of that fulness of grace which he intended to exhibit thereby ; partly for the encouragement of our faith and its direction in the application of the grace promised , on various particular occasions ; and because he was pleased frequently to renew the same great original promise , as to abraham and david ; there are many of them , and are called the promises ; and by reason of their union in the same covenant whoever is really interested in any one of them , is so in all . by the promises here the things promised are intended . to inherit the promises , is to be made partaker of the things promised . and the matter of these promises was all grace and glory . that which is here especially regarded is their full complement in everlasting glorious rest with god by christ. this is proposed unto the hebrews , and they are encouraged to expect it by the examples of those who went before them in faith and patience . wherefore he requires , lastly , that they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , imitatores eorum . imitatores is not used in our language , and when it is , it rather signifies mimicks , or contains some reflection of blame or weakness , than what it is here applied unto . wherefore we render it followers , that is , in doing what they did , treading and walking in their steps , as our apostle expresseth it , rom. . . as we are to follow the steps of christ , pet. . . it is to think we hear them saying unto us what abimelech did to his soldiers , judges . . what you have seen us do make haste and do as we have done . all believers , all the children of god have a right unto an inheritance . how they came by this right was before declared : it is by that adoption whereby they are made children of god , and all gods children are heirs , as the apostle affirms . and this inheritance is the best and the greatest on the account of security and value . ( ) let an inheritance be never so excellent and valuable , yet if it be not secure , if a mans title unto it be not firm and unquestionable , if he may be defeated of it by fraud or force , which things all earthly right and titles are obnoxious unto , it takes off the worth of it . but this inheritance is conveyed , settled , and secured by the promise , covenant , and oath of god , sam. . . rom. . . these secure this inheritance from all possibility of our being defeated of it . ( ) the value of it is inexpressible . it is a kingdom , matth. . . jam. . . salvation . ileh . . . the grace of life , pet. . . eternal life . tit. . . god himself who hath promised to be our reward , rom. . . the providing of examples for us in the scripture which we ought to imitate and follow , is an effectual way of teaching and a great fruit of the care and kindness of god towards us . the use of examples to be avoided in sin and punishment the apostle declared and insisted on in the third chapter , which we have also improved as we are able . here he proposeth those which we are to comply with , and conform our selves unto , which afterwards , chap. . he farther presseth in very many particular instances . and as there is a great efficacy in examples in general which hath been spoken uoto on chap. . so there are many advantages in those which are proposed unto our imitation in the wisdom of the holy spirit . for ( ) the things and duties which we are exhorted unto are represented unto us as possible , and that on terms not uneasie or grievous . considering all the difficulties and oppositions from within and without that we have to conflict withall , we may be ready to think it impossible that we should successfully go through with them , and come off safely at the last . to obviate this despondency is the design of the apostle in that long series of examples which he gives us chap. . for he undeniably demonstrates by instances of all sorts , that faith will infallibly carry men through the greatest difficulties they can possibly meet with in the profession and obedience of it . there is no more required of us , than such and such persons by the testimony of god himself , have successfully passed through . and if we follow them not , it is nothing but spiritual sloth , or the love of the world and sin , that retards us . ( ) great examples do naturally stir up and animate the minds of men who have any thing of the same spirit with them by whom they were performed , to do like them , yea to out-do them if it be possible . so themistocles said that miltiades's victory against the persians would not let him sleep . being a person of the same kind of courage with him , it stirred him up in a noble emulation , to equal him in an hazardous and successful defence of his country . but then it is required , that there be the same spirit in us as was in them , whose examples are proposed unto us . let the examples of persons valiant and heroical , in their great and noble actions be set before men of a weak and pusillanimous nature or temper , and you will amaze or affright but not at all encourage them . now the spirit and principle wherewith the worthies of god , whose example is set before us were acted withall , was that of faith. in vain should we encourage any unto a following or imitation of them , who hath not the same spirit and principle . this the apostle requireth hereunto , cor. . . we having the same spirit of faith according as it is written , i believed and therefore have i spoken ; we also believe and therefore speak . had we not the same spirit of faith with them , we could not do as they did . and we may take a trial hereby whether our faith be genuine or no. for if their examples move us not , excite us not , unto the like duties of obedience with them , it is an evidence that we have not the same spirit of faith with them . as the courage of a valiant man is enflamed by a noble example , when a coward shrinks back and trembles at it . on this supposition there is great force in that direction , jam. . . take my brethren the prophets who have spoken in the name of the lord for an example of suffering , affliction and patience . let a minister of the gospel who is made partaker in his measure of the same spirit , conside how elijah , jeremiah , peter , paul , and the rest of those holy souls who spake in the name of the lord , carried themselves under their afflictions and trials , and it will inflame his heart to ingage chearfully in the like conflicts . ( ) these examples are so represented unto us , as plainly to discover and point out where our dangers lye on the one hand , and where our assistance and relief lye on the other . these two rightly considered and understood in all our duties , will give us the best directions we can possibly receive . when we know our dangers and our reliefs aright , we are half way through our difficulties . when these are out of mind , when we know them not , on every occasion we fall under surprisals and troubles . now in the examples proposed unto us , there is withall through the wisdom and care of the spirit of god , represented unto us , the temptations which befell those who are so our patterns , the occasions of them , their advantages , power or prevalency , wherein they missed it , or failed , exposing themselves unto the power of their spiritual enemies ; and on the other hand what course they took for relief , what application they made unto god in their difficulties and distresses , and wherein alone they reposed their confidence of success . these things might be confirmed by manifold instances . ( ) there is in them also made known what interveniences and disturbances in our course of obedience may befall us , which yet ought not to make us utterly despond , and give over our profession as fruitless and hopeless . i confess great wisdom and caution is to be used in the consideration of the sins and falls of the saints under the old testament , that they be no way abused to give countenance unto sin , either before or after its commission . we know not their circumstances , their light , their grace , their temptations , their repentance , nor what was the indulgence of god towards sinners , before the fulness of the dispensation of grace came by jesus christ. but this is certain in general , that if every great sin or fall , when any is overtaken therein by the overpowering of temptations , were absolutely inconsistent with that course of obedience which leads unto the inheritance of the promises , the holy ghost would not without any particular exception as to their persons , have recorded such things in the lives of them whom he proposeth for our example . ( ) the certain end of a course of holy obedience is in them proposed unto us . all those holy souls that are now at rest with god in glory , as having inherited the promises , were sometimes as we are , conflicting with corruptions and temptations , undergoing reproaches and persecutions , labouring in duties and a constant course of obedience unto god. if therefore we follow them in their work , we shall not fail to partake with them in their reward . verse , , , . in the close of the foregoing verse the apostle expresseth the end of all his exhortations , what they tended unto , and what would be the advantage of all that complied with them in faith and obedience . and this was the inheriting of the promises , or the enjoyment of the things promised by god , unto them that believe and obey . of all that entercourse that is between god and sinners , the promise on the part of god is the sole foundation . thereby doth god express his goodness , grace , truth , and soveraign power unto men . herein all supernatural religion and all our concernments therein , are founded , and not on any thing in us . and on our part the inheritance of the promises in the effects of those holy properties of god towards us , is the end of what we look for and aim at in all our obedience . wherefore the apostle having arrived in the series of his discourse unto the mention of this great period of his whole design , he stays awhile to consider and explain it in these verses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he promised unto him . v. l. abrahae namque promittens ; for promising to abraham . most , deus enim pollicitus abrahae : for god promising unto abraham , which expresseth the sense intended ; and that word , when , which we add , is included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ad verbum ; quoniam per neminem habuit majorem jurare . seeing by none he had a greater to swear . v. l. quoniam neminem habuit , per quem juraret majorem . rhem. because he had none greater by whom he might swear . erasm. bez. cum non possit per quemquam majorem jurare . ours : because he could swear by no greater : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather quum than quoniam . to make up the sense , se may be added , none greater than himself . and so the syriack reads , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoniam non erat ipsi qui major prae se ut juraret per illum ; or in the neuter gender , majus and illud . seeing there was nothing to him greater than himself that he might swear by it . all to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , juravit per semet ipsum . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he sware by his soul ; which though it may be an hebraisme , yet we shall find that god sometimes in his oath makes mention of his soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the syriack omits the particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which yet are the only note of asseveration in the words . the vulgar lat. renders it by nisi ; unless , which is retained by erasmus , the sense whereof we shall afterwards enquire into . certe , surely ; arab. i have sworn assuredly . benedicens , or benedicendo benedicam , blessing , i will bless . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he restrained his spirit ; preserved himself by faith from being hasty , or making haste . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; adeptus est , nactus est , assequutus est , obtinuit , consecutus est ; all which words are used by interpreters . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he received . promissum , promissionem , repromissionem ; he obtained the promise . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of men ; men of all sorts . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vul. lat. per majorem sui . sui is added if not needlesly , yet barbarously . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; contradictionis , controversiae , litis , contentionis ; strife ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , finis , rather as bez. terminus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad confirmationem ; eras. ad confirmandum ; juramentum , jusjurandum , adhibitum . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the true solution of every contention between them is by an oath . arab. a lawful oath is the decision of every controversie between them . verse , , , . for when god made promise to abraham ; ( god promising unto abraham ) because he could swear by no greater , he sware by himself , saying , surely blessing , i will bless thee , and multiplying i will multiply thee ; and so after he had patiently endured he obtained the promise . for men verily swear by the greater , and an oath for confirmation is to them an end of all strife . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for ; expositors agree that this causal connexion doth not infer a reason or enforcement of the preceding exhortation unto faith and directly : but it gives an account wherefore he proposed unto them the examples of their fore-fathers , as those who through faith and patience inherited the promises . for that they did so really and truly he proves by an instance above all exception , producing the example of one which he knew would be most forcible and prevalent with them . it is evident that they by faith and patience obtained the promise , for so did abraham , the grounds whereof he particularly declares . but this in my judgement compriseth not the whole scope and design of the apostle in the introduction of this example . he hath yet a farther aim in it which we must enquire into . wherefore ( ) having carried on his paraenetical discourse concerning fruitfulness in profession , with constancy in faith and patience , unto a declaration of the end of all graces and duties , which is the enjoyment of the promise , he takes occasion thence to declare unto them the nature of the gospel , and the mediation of christ therein proposed unto them , unto constancy in the faith and profession whereof he had so exhorted them . to this end he lets them know that they were nothing but the accomplishment of the great promise made unto abraham , which as themselves acknowledged to be the foundation of all their hopes and expectations , so also that it had not been before perfectly fulfilled . in that promise both the great blessing of christ himself , and the whole work of his mediation were included . wherefore on this account doth he insist so largely on this promise and the confirmation of it , and issueth his discourse in the introduction of christ according unto it . ( ) he further designs to manifest that the promise as to the substance of it belongs no less unto all believers than it did to abraham , and that all the benefits contained therein are by the oath of god secured unto them all . there is in the words , observing as near as we can their order in the text , in the distribution ; ( ) the person unto whom the promises were made , and who is proposed for the example of the hebrews , which is abraham . ( ) the promise made unto him , which is that of christ himself and the benefits of his mediation . ( ) the confirmation of that promise by oath of god ; god sware . ( ) the especial nature of that oath , god sware by himself . ( ) the reason hereof , because he had none greater by whom he might swear . ( ) the end of the whole on the part of abraham ; he obtained the promise by patient waiting or enduring . ( ) the assurance of the promise on the part of god as confirmed by his oath , by a general maxime of things among men , grounded on the light of nature and received in their universal practice ; for verily men swear by the greater , &c. . the person to whom the promise was made is abraham . he was originally called abram ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pater excelsus , an high or exalted father . god changed his name upon the most signal renovation of the covenant with him into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abraham , gen. . . the reason and added signification whereof is given in the next words ; for a father of many nations have i made thee . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a multitude , and god now declaring that abraham should not only be the father of all the nations that should proceed naturally from his loyns , but of all the nations of the world that should afterwards embrace and imitate his faith , interserts the first letter of hamon a multitude into his name , that it might be unto him a perpetual memorial of the grace and favour of god , as also a continual confirmation of his faith in the promises , the truth and power of god being always suggested unto him by the name that he had given him . now abraham was the most meet on many accounts to be proposed as an example unto this people . for ( ) naturally he was the head of their families , their first peculiar famous progenitor , in whose person that distinction from the rest of the world began , which they continued in throughout all their generations ; and all men are wont to pay a great reverence and respect to such persons . ( ) it was he who as it were got them their inheritance which was first conveyed unto him , and they came in upon his right . ( ) because the promise now accomplished was first signally given unto him , and therein the gospel declared , in the faith whereof they are now exhorted to persevere . ( ) the promise was not given him meerly on his own account or for his own sake ; but he was singled out as a pattern and example for all believers . and hence he became the father of the faithful , and heir of the world. . that which is affirmed concerning this person is , that god made promise unto him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of the nature of divine promises i have treated on chap. . , . in general they are express declarations of the grace , goodness , pleasure , and purpose of god towards men for their good and advantage . that here intended was that for the substance of it god made unto abraham , gen. . , . i will bless thee and make thy name great , and thou shalt be a blessing , and i will bless them that bless thee and curse them that curse thee : and in thee shall all the families of the earth be blessed . and this same promise was confirmed unto him by the way of a covenant , chap. . , , . and more solemnly , chap. . , , , , , . for chap. . it is only promised that he should have a natural seed of his own , and that a stranger should not be his heir . but here his name is changed into abraham , he is made heir of the world , and many nations are given in to be his spiritual posterity . but because together with the promise our apostle designs to give an account and commendation both of the faith and obedience of abraham , he calls not out that grant of this promise which was preventing , renewing , and calling , antecedent unto all his faith and obedience , and communicative of all the grace whereby he was enabled thereunto , as expressed chap. . but he takes it from that place where it was renewed and established unto him after he had given the last and greatest evidence of his faith , love , and obedience , chap. . , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by my self have i sworn saith the lord , for because thou hast done this thing , and hast not with-held thy son , thine only son ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that in blessing i will bless thee , and in multiplying i will multiply thy seed . thus god gave out unto him the fulness of the promise by degrees . first he mentions only his own person without any declaration how the promise should be fulfilled in his seed , chap. . , . then he expresly adds the mention of his seed in the way whereby the promise should be accomplished , but no more , chap. . . and at length he lets him know the extent of his seed unto believers of all nations , chap. . . to all which a farther confirmation by the oath of god , and the extent of the promise is added , chap. . , , , . so are we to embrace , and improve as he did the first dawnings of divine love and grace . it is not full assurance that we are first to look after , but wait for the confirmation of our faith in compliance with what we have received ; if we either value not , or improve not in thankful obedience the first intimations of grace , we shall make no progress towards greater enjoyments . and in the apostles expression of this promise we may consider , . the manner of the expression . . the nature and concernments of the promise it self . in the manner of the expression there are the affirmative particles ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; certe , truly . they answer only directly unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hebrew ; but the apostle includes a respect unto what was said before , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in my self have i sworn . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , truly ; in way of an asseveration , job . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which we render , surely , it is meet to be said unto god i have born , i will not offend , and that properly . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was of common use in the greek tongue in assertory oaths . so demosthenes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he sware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he would destroy philip. the vulgar latine renders it by nisi , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contrary to the sense of the ancients , chrysostome , oecumenius , and theophylact , as some of the expositors of the roman church do acknowledge . but yet that manner of expression denotes a sense not unusual in the scripture . for there is an intimation in it of a reserved condition rendring the saying ensuing a most sacred oath . unless i bless thee , let me not be trusted in as god , or the like . but the formality of the oath of god is neither in genesis nor here expressed ; only respect is had unto what he affirms , by my self have i sworn . surely , undoubtedly . the promise it self is expressed in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. blessing i will bless thee , and multiplying i will multiply thee . our apostle renders the words of moses exactly , gen. . . only where it is said there , i will multiply thy seed , he expresseth it by i will multiply thee , which is all one , or to the same purpose ; for he could be no way multiplied , but in his seed ; and he proceedeth no farther with the words of the promise , as being not concerned in what followeth . for although his seed was actually multiplied , yet it was abraham himself who was blessed therein . the vulgar latine in this place reads , benedicens benedicam , blessing i will bless ; but in genesis hath only benedicam and multiplicabo . hence divers of the roman expositors , as ribera , tena and others , give sundry reasons why the apostle changed the expression from what was used in moses , where it is only said i will bless thee , into blessing i will bless thee . and which i cannot but observe , schlictingius who followeth in this place the exposition of ribera , complies with him also in that observation : aliis quidem verbis ( saith he ) promissionem hanc apud mosem extulit : but all this is but the mistake of the vulgar interpreter on gen. . for the words in the original have the reduplication rendered by the apostle , which the lxx also observe . and this reduplication is a pure hebraisme vehemently affirming the thing promised , and hath in it the nature of an oath . it also intends and extends the matter promised . blessing i will bless thee ; i will do so without fail , i will do so greatly without measure , and eternally without end . and this kind of asseveration is common in the hebrew , gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day thou eatest thereof dying thou shalt dye ; thou shalt assuredly dye ; be certainly obnoxious unto death ; it may be also that the double death temporal and eternal is included therein . see gen. . . kings . . sam. . . josh. . . jer. . . dan. . . we have need of every thing that any way evidenceth the stability of gods promises to be represented unto us , for the encouragement and confirmation of our faith. as god redoubled the word at the first giving out of the promise unto abraham for the strengthening of his faith , so is the same here expressed by the apostle that it might have the same effect upon us . and two things especially god seems to impress upon our minds in this vehemency of expression . ( ) the sincerity of his intentions without reserve . ( ) the stability of his purposes without alteration and change . it is to signifie both these , that such emphatical vehement expressions are used even among men , and both these unbelief is apt to question in god. he that believeth not maketh god a liar , joh. . . he is a lyar who in his promises intendeth not what his words signifie , but hath other reserves in his mind ; and he who having promised changeth without cause . both these doth unbelief impute to god , which makes it a sin of so hainous a nature . the first time god used this kind of reduplication it was in his threatening of death unto the transgression of the command , gen. . . in the day thou eatest thereof dying thou shalt dye . and that which sathan deluded our first parents by , was in perswading them that there was not sincerity in what god had said , but that he had reserved to himself , that it should be otherwise . the serpent said unto the woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dying ye shall not dye , gen. . . but this being directly contrary unto what god had expresly affirmed , how could sathan imagine that the woman would immediately consent unto him against the express words of god ? wherefore he useth this artifice to prevail with her , that although god had spoken those words , yet he had a reserve to himself that it should not be unto them indeed as he had spoken , ver . . by these means unbelief entered into the world , and hath ever since wrought effectually in the same kind . there is no promise of god so plainly expressed but unbelief is ready to suggest innumerable exceptions why it should have such reserves accompanying of it , as that it doth not belong unto us . most of these exceptions we gather from our selves , and were it not for them we suppose we could believe the promise well enough . but the truth is , when we are called to believe , when it is our duty so to do , when we pretend that we are willing and desirous to do so , were it not for such and such things in our selves , it is the sincerity of god in his promises we all in question : and we think that although he proposeth the promise unto us , and commandeth us to believe , yet it is not his intention and purpose that we should do so , or that we should be made partakers of the good things promised . by the purpose of god i do not here intend the eternal purpose of his will concerning the effects and events of things , about which we are called to exercise neither faith nor unbelief , until they are manifested . but the whole rule of our duty is in gods command , and the faith required of us consists in this , that if we comply with what god prescribeth , we shall enjoy what he promiseth ; if we believe , we shall be saved . and herein to question the truth or sincerity of god , is an high effect of unbelief . this distrust therefore god removes by the reduplication of the word of the promise , that we might know he was in good earnest in what he expressed . the like may be spoken concerning the stability of the promises , with respect unto change , which because it must be particularly afterwards spoken unto , shall be here omitted . and these things we have need of . if we think otherwise we know little of the nature of faith or unbelief , of our own weakness , the efficacy of the deceits of sathan , or the manifold oppositions which rise up against believing . . for the promise it self here intended or the matter of it , it may be considered two ways . ( ) as it was personal unto abraham , or as the person of abraham was peculiarly concerned therein . ( ) as it regards all the elect of god and their interest in it ; of whom he was the representative . as this promise was made personally unto abraham , it may be considered , ( ) with respect unto what was carnal , temporal and typical . ( ) unto what was spiritual and eternal typed out by those other things . as unto what was carnal and typical , the things in it may be referred unto two heads . ( ) his own temporal prosperity in this world . gods blessing is always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an addition of good unto him that is blessed . so it is said gen. . . god hath blessed abraham in all things ; which is explained ver . . in the words of his servant , the lord hath greatly blessed my master and he is become great , and he hath given him flocks and herds , silver and gold , god increased him in wealth , riches and power until he was esteemed as a mighty prince by the people among whom he dwelt , gen. . . and this in the blessing was a type and pledge of that full administration of grace and spiritual things , which was principally intended . ( ) what concerned his posterity wherein he was blessed . and herein two things were in the promise both expressed at large . ( ) the greatness of their number ; they were to be as the stars of heaven or as the sand by the sea-shore ; that is , innumerable . ( ) their success and prosperity ; that they should possess the gates of their enemies ; which principally respected the mighty successes which they had and conquests which they made under the conduct of joshua and afterwards of david . in both these things were they typical of the more numerous subjects of the kingdom of christ , and of his spiritual conquest for them and in them of all their spiritual adversaries . see luke . , , , , , . in these two branches of the promise the faith of abraham was greatly exercised as unto the accomplishment of them . for as unto the first or multiplication of his posterity , though he lived after this about years , yet he never saw any more than two persons , isaac and jacob that were interested in this promise ; for although he had other children and posterity by them , yet in isaac only was his seed to be called , as to this promise . he had therefore during his own days no outward visible pledge or appearance of its accomplishment ; and yet however he lived and died in the faith thereof . and as unto the latter , of their prosperity and success , he was told before , that they should be in affliction and bondage for years . yet looking by faith through all these difficulties in its proper season , he inherited the promise . and he was a great example herein unto all believers under the new testament ; for there are many promises remaining as yet unaccomplished , and which at present as in other ages , seem not only to be remote from but as unto all outward means to be cast under an impossibility of accomplishment . such are those as concerning the calling of the jews , the coming in of the fulness of the gentiles , with the enlargement and establishment of the kingdom of christ in this world . concerning all these things , some are apt to despond , some irregularly to make haste , and some to reject and despise them . but the faith of abraham would give us present satisfaction in these things and assured expectation of their accomplishment in their proper season . secondly , the peculiar interest of abraham in this promise as to the spiritual part of it may also be considered ; and hereof in like manner there were two parts . . that the lord christ should come of his seed according to the flesh . and he was the first person in the world , after our first parents , to whom in the order of nature it was necessary , to whom the promise of the messiah to spring from them was confirmed . it was afterwards once more so confirmed unto david , whence in his genealogy he is said in a peculiar manner to be the son of david , the son of abraham . for unto these two persons alone was the promise confirmed . and therefore is he said in one place to be the seed of david according to the flesh , rom. . . and in another , to have taken on him the seed of abraham , heb. . . herein lay abrahams peculiar interest in the spiritual part of this promise , he was the first who had this priviledge granted unto him by especial grace , that the promised seed should spring from his loyns . in the faith hereof he saw the day of christ and rejoiced ; this made him famous and honourable throughout all generations . . as he was thus to be the natural father of christ according to the flesh , whence all nations were to be blessed in him or his seed ; so being the first that received or embraced this promise , he became the spiritual father of all that do believe , and in them the heir of the world in a spiritual interest , as he was in his carnal seed the heir of canaan , in a political interest . no men come to be accepted with god but upon the account of their faith in that promise which was made unto abraham , that is , in him who was promised unto him . and we may observe that , the grant and communication of spiritual priviledges is a meer act or effect of soveraign grace . even this abraham who was so exalted by spiritual priviledges , seems originally to have been tainted with the common idolatrie which was then in the world . this account we have , josh. . , . your father dwelt on the other side of the flood in old time , terah the father of abraham , and the father of nachor , and they served other gods. and i took your father abraham from the other side of the flood . it is true , the charge is express against terah only ; but it lying against their fathers in general on the other side of the flood , and being added that god took abraham from the other side of the flood , he seems to have been involved in the guilt of the same sin whilst he was in his fathers house and before his call. nor is there any account given of the least preparation or disposition in him unto the state and duties which he was afterwards brought into . in this condition , god of his soveraign grace first calls him to the saving knowledge of himself , and by degrees accumulates him with all the favours and priviledges before mentioned . hence in the close of his whole course he had no cause to glory in himself neither before god nor men , rom. . . for he had nothing but what he gratuitously received . indeed there were distances of time in the collation of several distinct mercies and blessings on him . and he still through the supplies of grace which he received under every mercy , so deported himself , as that he might not be unmeet to receive the succeeding mercies whereof he was to be made partaker . and this is the method of gods communicating his grace unto sinners . his first call and conversion of them is absolutely gratuitous . he hath no consideration of any thing in them that should induce him thereunto . neither is there any thing required unto a condecency herein . god takes men as he pleaseth , some in one condition and posture of mind , some in another ; some in an open course of sin , and some in the execution of a particular sin , as paul. and he indeed at the instant of his call was under the active power of two of the greatest hinderances unto conversion that the heart of man is obnoxious unto . for first he was zealous above measure of the righteousness of the law , seeking earnestly for life and salvation by it ; and then he was actually ingaged in the persecution of the saints of god. these two qualifications constant resting in legal righteousness , with rage and madness in persecution , than which there are not out of hell more adverse principles unto it , were all the preparations of that apostle unto converting grace . but after that this grace which is absolutely free and soveraign is received , there is an order in gods covenant which for the most part he observeth in the communication of ensuing graces and priviledges ; namely , that faith and obedience shall precede the increase and enlargement of them . thus was it with abraham who received his last great signal promise and priviledge , gen. . upon that signal act of his faith and obedience in offering up his son upon gods command . as it was with abraham , so is it with all those who in any age are made partakers of grace or spiritual priviledges . secondly , the promise here intended as to the spiritual part of it may be considered with respect unto all believers ; of whom abraham was the representative . and two things are contained therein . . the giving and sending of the son of god to take on him the seed of abraham . this was the life and soul of the promise ; the ancient and first expressed regard of divine grace unto sinners . in thy seed shall all the nations of the earth be blessed ; that is , the seed of the woman shall break the serpents head . the incarnation of the son of god promised from the foundation of the world , shall be fulfilled in thy seed , he shall take on him the seed of abraham . so our apostle argues , gal. . . now to abraham and his seed were the promises made , he saith not unto seeds as of many , but as of one , and thy seed which is christ. for the promise which is made concerning christ in one sense , is made unto him in another . as to the benefit and effects of the coming of christ it was made concerning him unto abraham and all his seed , but as unto the first grant , intention and stability of the promise it is made unto christ himself , with respect unto that everlasting covenant which was between the father and him , in his undertaking the work of mediation . or the lord christ may be considered either as the undertaker of the covenant with god , and so the promise was made unto him ; or as the accomplishment of the terms of it for us , so the promise was concerning him . . the nature of the benefit which is to be received by christ thus promised ; and that in general is a blessing , in thy seed shall they be blessed . and two things are comprised in this blessing , as the springs of other mercies innumerable . the promise of christ himself was the fountain , and all other promises were particular streams from it , especial explications and applications of that promise . ( ) the removal of the curse of the law which was come on all men by reason of sin . the curse could not be removed but by a blessing ; and that which doth it is the greatest of blessings , as that was the greatest of curses and miseries . ( ) the bringing in of a blessed righteousness , on the account whereof we might be accepted with god. see gal. . , , . before we proceed we may observe two things in general concerning this promise . ( ) that this was the life of the church of the old testament , the spring of its continuance unto its appointed season , which could never be dried up . how many times were that whole people , the posterity of abraham , at the very brink of destruction ? for sometimes they fell generally into such terrible provoking sins , as that their utter casting off might have been justly expected by angels and men ; sometimes they were in the just judgement of god given up unto such wasting desolations in their captivities , as that they were wholly like dry bones on the face of the earth without hopes of a resurrection . yet mercy , patience , and power wrought through all and preserved them in a church state until this promise was accomplished . this it was alone , or the faithfulness of god therein whence all their healing and recoveries did proceed . and when this promise was once fulfilled , it was beyond the power of all the world to keep them unto their former condition . all depended on the issue of this promise , in whose fulfilling all things were to be cast into a new mold and order . ( ) this was that which preserved the spirits of true believers among them from ruining despondencies in the times of the greatest apostasies , calamities , and desolations of the people . they had this promise still to plead , and rested therein , notwithstanding all the interveniencies which oft-times seemed to render the case of that people very desperate . see their faith expressed , micah . , , . isa. . , , . chap. . . luke . , , , . and i would hope there is mercy lies treasured in the bowels of this promise not yet brought forth toward the remainders of the posterity of abraham according to the flesh. who knows but that by virtue of the ingaged love and faithfulness of god declared in this promise , these withered branches may revive , and these dead bones rise again ? our apostle placeth the hopes of it on this ground alone , that as touching the election they were beloved ; they were beloved for the fathers sake , rom. . . as to profession they were then vsibly falling off ; but as to election , as to gods purpose concerning them , the love which he bare to their fathers , ingaged unto abraham in this promise , will one day find them out , and bring them in unto a plentiful share in this blessing . wherefore on all accounts the instance chosen by the apostle was of singular use unto the hebrews , and singularly suited unto their present condition . for as they received many advantages from his personal priviledges who was their father according to the flesh ; so they succeeded unto him in the spiritual part of the promise ; and therefore as the like duties of faith and obedience and perseverance were required of them as of him , so they in the performance of them had assurance given them in his success , that they also should inherit the promise . so the apostle applies his discourse ver . , . where the promise of god is absolutely ingaged , it will break through all difficulties . and oppositions unto a perfect accomplishment . no promise of god shall ever fail or be of none effect . we may fail or come short of the promise by our unbelief ; but the promises themselves shall never fail . there have been great seasons of trial in many ages wherein the faith of believers hath been exercised to the utmost about the accomplishment of the promises ; but the faithfulness of god in them all hath hitherto been ever victorious , and it will be so for ever . and this trial hath arose partly from difficulties and oppositions , with all improbabilities of their accomplishment on rational accounts , or with respect unto visible means ; partly from a misunderstanding of the nature of the promises , or of the season of their accomplishment . thus in the first great promise given unto our parents after the fall , how soon was their faith exercised about it . when they had but two sons the one of them slew the other , and the survivor was rejected and cursed of god. from whom should now the promised seed be expected to proceed and spring ? is it not probable that they were oft-times ready to say , where is the promise of his coming ? and yet indeed this which seemed to overthrow and disannul the promise , was only a means of its farther confirmation . for the death of abel upon his offering his acceptable sacrifice , was a type of christ and his suffering in his mystical body , joh. . . when the wickedness of the world was come unto that height and fulness that god would not spare , but destroyed all the inhabitants of it excepting eight persons , the very destruction of the whole race of mankind seemed to threaten an annihilation of the promise . but this also proved unto its confirmation . for after the flood god established it unto noah , accompanied it with a covenant and gave a visible pledge of his faithfulness therein to abide for ever , gen. . , . for although that covenant in the first place respected temporal things , yet as it was annexed unto the first promise it represented and assured the spiritual things thereof , isa. . , , . this great promise was after limited unto the person of abraham , namely , that from him should spring the blessed seed . yet after it was given unto him , many and many a year passed over him , before he saw the least hope of its accomplishment . yea he lived to see all natural ways and means of fulfilling it utterly to fail ; sarahs womb being dead and his body also ; so that he was past and beyond all hope of having it fulfilled in the ordinary course of nature . and the faith which he had in hope was against hope , rom. . , . hence he complained that after all his long and wearisome pilgrimage he went childless , gen. . . and fell into no small mistakes in the matter of hagar and ishmael . yet after all , the promise made its way unto its own accomplishment . and by the signal victory it had herein against all oppositions , assured it self unto the faith of all succeeding generations , as is here expressed by the apostle . afterwards when the promise was confined unto isaac , by that word , in isaac shall thy seed be called , and abraham now drawing apace towards the grave , he is commanded to slay this isaac and offer him in sacrifice unto god. this indeed was the greatest appearance under the old testament of the absolute disannulling and frustration of the promise . and abraham had no relief for his faith under this trial , but only the omnipotency of god , which could produce effects that he could no way apprehend , as raising of him up again from the dead , or the like . but this also proved in the issue so great a confirmation of the promise , as that it never received any thing of the like nature , before nor after , until its actual accomplishment . for hereon was it confirmed by the oath of god , whereof we shall treat immediately ; the sacrifice of christ illustriously represented , and an instance given of the infallible victorious success of faith whilst against all difficulties it adheres unto the truth of the promise . what was the condition with the faith of the best of men when the lord christ was in the grave ? at how great a loss they were , and how their faith was shaken to the utmost , the two disciples expressed unto the lord christ himself as they went to emmaus , luke . . we trusted that it had been he who should have redeemed israel , and for what they had heard then reported of his resurrection they said they were astonished at it , but could not arrive at any positive actings of faith about it . and this befell them when they were speaking to christ himself , in whom the promise had received its full accomplishment . after this also when the gospel began to be preached in the world , it appeared that it was rejected by the generality of the jews , and that they also thereon were rejected from being the people of god. this made a great hesitation in many about the promise made unto abraham concerning his seed and posterity , as though it were of none effect . for now when the full accomplishment was declared , and innumerable persons came in unto a participation of it , those unto whom it was peculiarly made , neither would be , nor were sharers of it . this great objection against the truth of the promise our apostle lays down ; rom. . . not as though the word of god had taken none effect , in answer whereunto he spends the three ensuing chapters . and he doth it by letting of us know that the objection was grounded on a mistake of the persons unto whom the promise did belong ; which were not the whole carnal seed of abraham but only the elect of them , and all nations whatever . and there are yet promises of god on record in the scripture not yet fulfilled , that will and do exercise the faith of the strongest and most experienced believers , concerning whose accomplishment our lord jesus christ says , when the son of man cometh , shall he find faith in the earth ? the faith , hope and expectation of most will be at an end , before they are fulfilled ; and that because of the insuperable difficulties that seem to lye in the way of their accomplishment . such are those which concern the destruction of antichrist , the calling of the jews , the spreading of the gospel unto all nations , and the flourishing of the church in peace and purity . these things as to all outward appearance seem as remote from accomplishment , as they were the first day the promise was given , and the difficulties against it increase continually . and yet notwithstanding the promise shall break through all difficulties , at the end it shall speak and not lye ; the lord will hasten it in its time , isa. . . before its proper time , its appointed season it will not be ; but then the lord will hasten it that no opposition shall be able to stand before it . from this state of the promises three things have fallen out . ( ) that in all ages the faith of true believers hath been greatly and peculiarly exercised , which hath been to the singular advantage of the church . for the exercise of faith is that whereon the flourishing of all other graces doth depend . and from hence hath there been a treasure of fervent prayers laid up from the beginning , which shall in their proper season have a fruitful return . in that faith and patience , in those supplications and expectations , wherein in every age of the church the faithful have abounded with respect unto the difficulties that have lain in the way of the promise , hath god been exceedingly glorified ; as also they were the means of drawing forth new encouragements and assurances as the comfort of the church did require . ( ) hence it was that in most ages of the church there have been mockers and scoffers , saying , where is the promise of his coming , for since the fathers fill asleep all things continue as from the beginning of the creation , pet. . . the fathers were they who received the promises ; especially that of the coming of christ. these they preached and declared , testifying that they would be accomplished , and that great alterations should be wrought in the world thereby . the sum of what they so declared was , that the elect of god should be delivered , and that judgement should be executed on ungodly men , by the coming of the lord , jude , . but what now is become of these fathers , with all their great promises and preachments upon them ? things go on in the same course as they did in the beginning , and are like to do so to the end of the world ; what , we pray , is this promise of his coming you have so talked of ? such scoffers have most ages abounded withall ; and i think none more than that wherein our lot is fallen . observing that all things are in a most unlikely posture to an eye of carnal reason for the accomplishment of the great promises of god that are upon record in the word , they scoff at all who dare to own an expectation thereof . ( ) some through haste and precipitation have fallen into manifold mistakes of the promise on the same account . some have feigned to themselves other things than god ever promised ; as the generality of the jews looked for a carnal rule , glory and dominion at the coming of the messiah which proved their temporal and eternal ruine . and it is to be feared that some are still sick of the same or like imaginations . and some have put themselves on irregular courses for the accomplishment of promises , walking in the spirit of jacob and not of israel . but whatever of this or any other kind may fall out by the unbelief of men , all the promises of god are yea and amen , and will make their way through all difficulties unto an assured accomplishment in their proper season . thus it is also with respect unto our faith in the promises of god as unto our own especial and personal interest in them . we find so many difficulties , so many oppositions , as that we are continually ready to call in question the accomplishment of them ; and indeed few there are , that live in a comfortable and confident assurance thereof . in the times of temptation , or when perplexities arise from a deep sense of the guilt and power of sin , and on many other occasions , we are ready to say with sion , the lord hath forsaken us , our way is passed over from him , as for our part we are cut off . in all these cases it were easie to demonstrate whence it is that the promise hath its insuperable efficacy , and shall have its infallible accomplishment , but it must be spoken unto under the particular wherein the confirmation of the promise by the oath of god is declared . again , although there may be priviledges attending some promises , that may be peculiarly appropriated unto some certain persons , yet the grace of all promises is equal unto all believers . so abraham had sundry personal priviledges and advantages communicated unto him in and by this promise , which we have before re-counted , yet there is not the meanest believer in the world , but he is equally partaker of the spiritual grace and mercy of the promise with abraham himself . they are all by virtue hereof made heirs of god and co-heirs with christ whose is the inheritance . the next thing considerable in the words , is the especial confirmation of the promise made to abraham by the oath of god. for god — when he could swear by no greater he sware by himself . and sundry things we must enquire into in this peculiar dispensation of god unto men , namely , in swearing to them . . the person swearing is said to be god. god sware by himself . and ver . . in the application of the grace of this promise unto believers , it is said , that god interposed himself by an oath . but the words here repeated are expresly ascribed unto the angel of the lord , gen. . , . and the angel of the lord called unto abraham out of heaven the second time , and said by my self have i sworn saith the lord. so it is said before ver . . the angel of the lord called unto him out of heaven and said abraham ; and adds in the close of ver . . thou hast not with-held thy son , thine only son from me . he is called an angel that speaks , but he still speaks in the name of god. three things are insisted on to assoil this difficulty . ( ) some say that he spake as a messenger and ambassador of god in his name , and so assumed his titles , although he was a meer created angel : for so a legate may do , and use the name of him that sends him . but i do not see a sufficient foundation of this supposition . an ambassador having first declared that he is sent , and from whom , may act in the name and authority of his master ; but not speak as if he were the same person . but here is no such declaration made , and so no provision laid in against idolatry . for when one speaks in the name of god , not as from god , but as god , who would judge but divine honour and religious worship were due unto them , which yet are not unto angels however gloriously sent or employed , rev. . . chap. . . wherefore ( ) it is said that this angel doth only repeat the words of god unto abraham as the prophets were wont to do . and those of this mind countenance their opinion with those words used by him , ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the lord ; the words whereby the prophets solemnly ushered in their messages . but yet neither will this solve the difficulty . for these words , saith the lord , are often used in the third person , to express him unto us whom in all our duties we regard , when god himself is introduced speaking . see gen. . . zech. . , . and he who called unto abraham the second time , ver . . is the same with him who first called unto him , ver . , . and he speaks expresly in the name of god ; thou hast not with-held thy son from me . besides in each place this angel is said to speak from heaven ; which expresseth the glory of the person that spake . where-ever god makes use of created angels in messages unto the children of men , he sends them unto the earth ; but this speaking from heaven is a description of god himself , heb. . . therefore ( ) by this angel no other angel is to be understood , but the great angel of the covenant the second person of the trinity , who thus appeared unto the fathers under the old testament . see this proved at large in our tenth exercitation in the first volume of our exposition on this epistle . he it was that spake and sware by himself . for when a meer angel sweareth , he swears always by one greater than himself according to the rule of our apostle in this place , dan. . . rev. . , . secondly , it may be enquired when god did thus swear : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; promising he sware . he did not first promise , and afterwards confirm it with his oath . he gave his promise and oath together ; or gave his promise in the way of an oath . yet are they distinctly considered , nor is it the meer vehemency of the promise that is intended . for in the next verse the apostle calls the promise and the oath two things , that is , distinct from one another ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , two acts of god. but although he hath respect principally unto that especial promise which was given with an oath , yet by the same oath were all the promises of this kind given before unto abraham equally confirmed ; whence it may be applied unto all the promises of god as it is in the following verses . that which is directly intended is that whereof the story is expressed , gen. . ver . , , , . upon his obedience in offering up his son. and this was the last time that god immediately and solemnly made promise unto him after he had gone through all sorts of trials and temptations ( whereof the jews give ten particular instances ) and had acquitted himself by faith and obedience in them all . thus did god in his infinite goodness and wisdom see good to give him the utmost assurance of the accomplishment of the promise , whereof in this life he was capable ; and although it was an act of soveraign grace , yet had it also the nature of a reward , whence it is so expressed , because thou hast done this thing , and hast not with-held thy son , thine only son. of the same nature are all those assurances of divine love and grace , with the peace and joy that accompany them , which believers do receive in and upon the course of their obedience . thirdly , the expression of this oath may be also considered . the apostle only mentions the oath it self , with respect unto the ancient record of it , but expresseth not the formal terms of it . he sware by himself saying ; the expression of it gen. . . is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; by my self have i sworn saith the lord. and we may consider two things concerning the oath of god. ( ) why he sware . ( ) how he swears . for the first of these , whereas all the oaths of god are in the confirmation of his promises or his threatenings , the reason and nature of those which respect his threatenings hath been declared at large on chap. . and that which concerns the promises will return unto us , ver . . where it must be spoken unto . . how he swears ; whrein also two things are comprised ; ( ) the manner of his swearing , and ( ) the nature of his oath . . the manner of swearing is twofold . ( ) that which positively expresseth and ingageth what is sworn by ; and ( ) that wherein an imprecation or execration is implyed or expressed . the first the latines express by per ; per deum ; the greeks by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the same purpose ; the hebrews prepose the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the thing sworn by . so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , by my self . sometimes there is no expression to that purpose , only god affirms that he hath sworn , for he is every way his own witness , sam. . . i have sworn unto the house of eli. so psal. . isa. . . sometimes he expresseth some of the properties of his nature , as psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juravi per sanctitatem meam ; i have sworn by my holiness . so amos . . by my self ; jer. . . isa. . . chap. . . by his right hand , and the arm of his strength ; isa. . . by his great name ; jer. . . by his soul ; jer. . . and by the excellency of jacob ; amos . . that is himself only . for all the holy properties of god are the same with his nature and being . for that form of an oath wherein an imprecation is used , the expression of it is always elliptical in the hebrew tongue , whereas other languages abound with cursed and prophane imprecations . and this elliptical form of expression by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si , is often used by god himself , sam. . . i have sworn to the house of eli ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the iniquity of the house of eli be purged , psal. . . i have sworn unto david by my holiness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if i lye unto david . so also psal. . . psal. . , . isa. . . and this kind of expression is retained by our apostle ; chap. . . to whom i sware in my wrath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if they shall enter into my rest. as also it is made use of by our saviour , mark . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . verily i say unto you , if a sign shall be given unto this generation . there is herein a rhetorical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where something for honours or reverence sake is restrained , silenced , and not uttered . as , if it be so , then let me not be trusted , believed or obeyed . secondly , for the nature of this oath of god it consists in an express engagement of those holy properties whereby he is known to be god , unto the accomplishment of what he promiseth or threateneth . by his being , his life , his holiness , his power , is he known to be god ; and therefore by them is he said to swear , when they are all engaged unto the fulfilling of his word . fourthly , there is a reason added why god thus sware by himself . it was because he had none greater whereby he might sware . and this reason is built upon this maxime ; that the nature of an oath consisteth in the invocation of a superiour in whose power we are . for two things we design in that invocation of another . ( ) a testimony to be given unto the truth we assert . ( ) vengeance or punishment of the contrary upon us . wherefore we do ascribe two things unto him whom we invocate in an oath . ( ) an absolute omnisciency , or infallible knowledge of the truth or falshood of what we assert . ( ) a soveraign power over us , whence we expect protection in case of right and truth , or punishment in case we deal falsly and treacherously . and this respect unto punishment is that alone which gives force and efficacy unto oaths among mankind . there is a principle ingrafted in the minds of men by nature , that god is the supream rector , ruler and judge of all men and their actions ; as also that the holiness of his nature with his righteousness as a ruler and judge , doth require that evil and sin be punished in them who are under his government . of his omnipotent power also , to punish all sorts of transgressors , the highest , greatest , and most exempt from humane cognizance , there is an alike conception and presumption . according as the minds of men are actually influenced by these principles , so are their oaths valid and useful and no otherwise . and therefore it hath been provided that men of profligate lives , who manifest that they have no regard unto god nor his government of the world , should not be admitted to give testimony by oath . and if instead of driving all sorts of persons , the worst , the vilest of men on sleight or light , or no occasions , unto swearing , none might be in any case admitted thereunto , but such as evidence in their conversations , such a regard unto the divine rule and government of the world as is required to give the least credibility unto an oath , it would be much better with humane society . and that in-road which atheisme hath made on the world in these latter ages , hath weakened and brought in a laxation of all the nerves and bonds of humane society . these things belong unto the nature of an oath amongst men , and without them it is nothing . but wherefore then is god said to swear , who as the apostle speaks , can have no greater to swear by , no superiour unto whom in swearing he should have respect ? it is because as to infinite omniscience , power and righteousness , the thing respected in an oath , god is that essentially in and unto himself , which he is in a way of external government unto his creatures . wherefore when he will condescend to give us the utmost security and assurance of any thing which our nature is capable of antecedent unto actual enjoyment , in and by the express ingagement of his holiness , veracity and immutability , he is said to swear or to confirm his word with his oath . the end and use of this oath of god is so fully expressed ver . . that i must thither refer the consideration of it . ver. . the event of this promise giving , and oath of god on the part of abraham is declared . and so after he had patiently endured he obtained the promises . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and so ; this was the way and manner of gods dealing with him , and this was the way on the other side how he carried it towards god. and the manner of his deportment or the way whereby he attained the end proposed , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he patiently endured ; after he had patiently endured , or rather patiently enduring . the word hath been spoken unto before . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longanimus , lentus , tardus ad iram . one that is not quickly provoked , not easily excited unto anger , hasty resolutions , or any distempered passion of mind . and sundry things are intimated in this word . . that abraham was exposed to trials and temptations about the truth and accomplishment of this promise . if there be not difficulties , provocations and delays in a business , it cannot be known whether a man be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or no , he hath no occasion to exercise this longanimity . . that he was not discomposed or exasperated by them so as to wax weary , or to fall off from a dependance on god. the apostle explains fully the meaning of this word , rom. . , , , . against hope he believed in hope , that he might become the father of many nations ; according unto that which was spoken , so shall thy seed be . and being not weak in faith , he considered not his own body now dead , when he was about an hundred years old , neither yet the deadness of sarahs womb ; he staggered not at the promise of god through unbelief , but was strong in faith giving glory to god. and being fully perswaded that what he had promised he was able also to perform . continuing in a way of believing , as trusting to the veracity and power of god against all difficulties and oppositions was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or patient endurance . . that he abode a long season in this state and condition , waiting on god and trusting unto his power . it is not a thing quickly tried whether a man be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that will patiently endure or no. it is not from his deportment under one or two trials , that a man can be so denominated . the whole space of time from his first call to the day of his death , which was just an hundred years , are here included . wherefore this word expresseth the life and spirit of that faith of abraham , which is here proposed to the hebrews as their example . ( ) the end of the whole was , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; compos factus est promissionis ; obtinuit promissionem ; he obtained or enjoyed the promise . sundry expositors refer this obtaining of the promise to the birth of isaac , a son by sarah , which he so long waited for and at length enjoyed ; for this was the principal hinge whereon all other priviledges of the promises did depend . but isaac was upwards of years old , at that time when the promise was confirmed by the oath of god , which the apostle hath respect unto . it cannot therefore be that his birth should be the thing promised . besides he twice informs us , chap. . ver . , . that the ancient patriarchs among whom he reckoneth abraham as one , received not the promises . that which he there intends is their full accomplishment in the actual exhibition of the promised seed . it is not therefore a full actual enjoyment of the thing promised that is here intended , as it would be , if it respected only the birth of isaac . wherefore abrahams obtaining the promise was no more but his enjoyment of the mercy , benefit , and priviledge of it , in every state and condition , whereof in that state and condition he was capable . if therefore we take a view of the promise as it was before explained , we shall see evidently how abraham obtained it , that is , how it was every way made good unto him , according as the nature of the thing it self would bear . for as unto his own personal blessing whether in things typical or spiritual , he obtained or enjoyed it . as things were disposed in the type , he was blessed and multiplied in that increase of goods and children which god gave unto him . spiritually he was justified in his own person , and therein actually enjoyed all the mercy and grace which by the promised seed , when actually exhibited , we can be made partakers of . he who is freely justified in christ , and therewithall made partaker of adoption and sanctification , may well be said to have obtained the promise . and hereon dependeth eternal glory also , which our apostle testifieth that abraham obtained . for that part of the promise , that he should be the heir of the world , and the father of all that believe , it could not be actually accomplished in his own days ; wherefore therein he obtained the promise in the assurance he had of it , with the comfort and honour which depended thereon . as a pledge of all these things he saw the posterity of isaac , in whom they were all to be fulfilled . some things therefore there were in the promises which could not be actually accomplished in his days ; such were the birth of the blessing seed , the numerousness and prosperity of his children according to the flesh , the coming in of a multitude of nations to be his children by faith. these things he obtained in that assurance and comfortable prospect which he had of them through believing . they were infallibly and unchangeably made sure unto him , and had their accomplishment in their proper season , isa. . . and we may observe that , . whatever difficulty and opposition may lye in the way , patient endurance in faith and obedience will infallibly bring us unto the full enjoyment of the promises . . faith gives such an interest unto believers in all the promises of god , as that they obtain even those promises , that is , the benefit and comfort of them , whose actual accomplishment in this world they do not behold . ver. . for men verily swear by the greater , and an oath for confirmation is to them an end of all strife . the apostle in these words confirms one part of his intention , of the stability of a divine promise confirmed with an oath , by a general maxime concerning the nature and use of an oath among men ; and withall makes a transition into the second part of his discourse ; or the application of the whole unto the use of them that believe . and therefore sundry things , an observation whereof will give us the sense and explication of them , are to be considered . as , . the reason why god in his gracious condescension unto our infirmities is pleased to confirm his promise with an oath , is introduced by the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , which gives an account of what was spoken ver . . and the reason intended consists herein ; that by the light of nature witnessed unto by the common consent and usage of mankind , the ultimate , supream and most satisfactory way of giving assurance unto , or confirming what is spoken , or promised , is by an oath . and the apostle argueth not meerly from what men do by common consent as it were among themselves , but what the law and order of all things , in subjection unto god , doth require . for whereas men do or ought to acknowledge his supream rule and government over all , when their own rights and concerns cannot be determined and peaceably fixed by reason or testimony , or any other instrument whereof they have the use , it is necessary that an appeal be made unto god for his interposition , wherein all must acquiesce . this therefore being amongst men the highest assurance and ultimate determination of their thoughts , the holy god intending the like assurance in spiritual things confirms his promise by his oath , that we may know from what we centre in as to our own occasions , that there can be no accession of security made thereunto . . there is in the words the internal manner and form of swearing amongst men , they swear by a greater , a nature above them , superiour unto them , in whose power and at whose disposal they are ; which hath been spoken unto . . the use of an oath among men is declared ; and therein ( ) the subject matter of it , or what is the occasion and subject which it respects . and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we have rendered strife ; contradiction between two or more . when one party avers one thing , and another another , and no evidence ariseth from the matter controverted about , nor any of its circumstances , there must of necessity be amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an endless strife , and mutual contradiction , which would quickly bring all things to violence and confusion . for if in matters of great concernment and especial interest , one man positively asserts one thing , and another another , and no evidence arise from circumstances to state aright the matter in difference , it must come to force and war , if there be no other way of bringing all parties unto an acquiescency ; for he who hath peremptorily asserted his right will not afterwards voluntarily forego it , not only because of the loss of his just claim as he apprehends , but also of his reputation , in making an unjust claim thereunto . in such cases an oath is necessary unto the government and peace of mankind , as without which strifes must be perpetuated , or ended by force and violence . this the apostle respects when he saith , an oath amongst men is an end of strife . there is therefore unto a lawful oath required , ( ) a just occasion , or a strife amongst men otherwise undeterminable . ( ) a lawful rule , or government with power to propose , and to judge about the difference on the evidence thereof ; or a mutual consent of persons concerned . ( ) a solemn invocation of god , as the supream governour of the world , for the interposition of his omniscience and power , to supply the defects and weaknesses that are in the rules and rulers of humane society . . this brings in the end of an oath among men , and that is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , to put bounds and limits to the contentions and mutual contradictions of men , about right and truth not otherwise determinable , to make an end of their strife . . the way whereby this is done is by interposing the oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the avowing of the truth , rendering it firm and stable in the minds of men which did before fluctuate about it . if this be the nature , use , and end of an oath amongst men , if under the conduct of natural light , they thus issue all their differences and acquiesce therein ; certainly the oath of god wherewith his promise is confirmed , must of necessity be the most effectual means to issue all differences between him and believers , and to establish their souls in the faith of his promises , against all oppositions , difficulties and temptations whatever , as the apostle manifests in the next verses . as these words are applied unto , or used to illustrate the state of things between god and our souls , we may observe from them , ( ) that there is , as we are in a state of nature , a strife and difference between god and us . ( ) the promises of god are gracious proposals of the only way and means for the ending of that strife . ( ) the oath of god interposed for the confirmation of these promises is every way sufficient to secure believers , against all objections and temptations , in all streights and trials , about peace with god through jesus christ. but there is that in the words absolutely considered which requires our further enquiry into , and confirmation of the truth therein . there is an assertion in them , that men use to swear by the greater , and thereby put an end unto strife and contentions between them . but it may yet be enquired whether this respects matter of fact only , and declare what is the common usage among men ; or whether it respect right also , and so expresseth an approbation of what they do ; and moreover whether upon a supposition of such an approbation , this be to be extended to christians , so that their swearing in the cases supposed be also approved . this being that which i affirm with its due limitation , i shall premise some things unto the understanding of it , and then confirm its truth . an oath in the hebrew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and there are two things observable about it : ( ) that the verb to swear , is never used but in niphal a passive conjugation ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and as some think this doth intimate that we should be passive in swearing , that is , not to do it unless called , at least from circumstances compelled thereunto ; so moreover it doth , that he who swears hath taken a burden on himself , or binds himself to the matter of his oath . and it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies seven ; because as some think an oath ought to be before many witnesses . but seven being the sacred , compleat or perfect number , the name of an oath may be derived from it , because it is appointed to put a present end unto differences . the greek calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , most probably from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it signifies to bind or strengthen . for by an oath a man takes a bond on his soul and conscience that cannot be loosed ordinarily . and the latine words , juro and jusjurandum , are plainly derived from jus ; that is , right and law. it is an assertion for the confirmation of that which is right , and therefore loseth its nature and becometh a meer prophanation when it is used in any other case but the confirmation of what is just and right . and the nature of an oath consists in a solemn confirmation of what we affirm or deny by a religious invocation of the name of god , as one that knoweth and owneth the truth which we affirm . as far as god is thus invocated in an oath it is part of his worship , both as required by him and as ascribing glory to him . for when a man is admitted unto an oath , he is as it were so far discharged from an earthly tribunal , and by common consent betakes himself to god , as the sole judge in the case . by what particular expression this appeal unto god and invocation of him is made , is not absolutely necessary unto the nature of an oath to determine . it sufficeth that such expressions be used as are approved and received signs of such an invocation and appeal among them that are concerned in the oath : only it must be observed that these signs themselves are natural and not religious unless they are approved of god himself . where any thing pretends to be of that nature , the authority of it is diligently to be examined . and therefore that custom which is in use amongst our selves , of laying the hand on the book in swearing , and afterwards kissing of it , if it be any more but an outward sign which custom and common consent hath authorised to signifie the real taking of an oath , it is not to be allowed . but in that sense , though it seem very inconvenient , it may be used until somewhat more proper and suited unto the nature of the duty may be agreed upon , which the scripture would easily suggest unto any who had a mind to learn. the necessary qualifications of a lawful and a solemn oath are so expressed by the prophet as nothing need to be added to them , nothing can be taken from them , jer. . . thou shalt swear the lord liveth , that is , interpose the name of the living god , when thou swearest , in truth , in judgement and in righteousness . ( ) truth is required in it , in opposition unto falshood and guile . where this is otherwise , god is called to be a witness unto a lye ; which is to deny his being . for he whom we serve is the god of truth , yea truth it self essentially . ( ) it must be in judgement also that we swear ; not lightly , not rashly , not without a just cause , that which is so in it self , and which appears unto us so to be ; or by judgement the contest it self unto whose determination an oath is interposed , may be intended . thou shalt swear in such a case only as wherein something of weight comes to be determined in judgement . without this qualification swearing is accompanied with irreverence and contempt of god , as though his name was to be invocated on every slight and common occasion . ( ) in righteousness we must also swear , which respects the matter and end of the oath , namely , that it be right and equity which we intend to confirm ; or else we avouch god as giving countenance unto our wickedness and injustice . these things being premised i do affirm , that where matters are in strife or controversie among men , the peace and tranquillity of humane society in general , or particular , depending on the right determination of them , it is lawful for a christian or a believer being lawfully called to confirm the truth which he knows by the interposition or invocation of the name of god in an oath , with this design to put an end unto strife . for our apostle in this place doth not only urge the common usage of mankind , but he layeth down a certain maxime and principle of the law of nature whose exercise was to be approved amongst all . and if the practice hereof had not been lawful unto them unto whom he wrote , that is , christians who obeyed the gospel , he had exceedingly weakened all that he had designed from his discourse concerning the oath of god by shutting it up with this instance , which could be of no force unto them , because in that which was unlawful for them to practise , or to have an experience of its efficacy . wherefore i shall manifest these two things , ( ) that a solemn oath is a part of the natural worship of god which the light of nature leads unto , and is not only lawful , but in some cases a necessary duty unto christians and positively approved by god in his word . ( ) that there is nothing in the gospel that doth contradict or controul this light of nature and divine institution , but there is that whereby they are confirmed . for the first we have the example of god himself , who as we have seen is said sundry times to swear , and whose oath is of signal use unto our faith and obedience . now if men had not had a sense and understanding of the nature , lawfulness , and obligation from the light of nature of an oath , this would have been of no use nor signification unto them . it is true that god did expresly institute the rite and use of swearing in judgement among his people at the giving of the law , and gave directions about the causes , manner , and form of an oath , deut. . . chap. . . exod. . . from thence the use of an oath and consequentially of the oath of god might be known . but the most solemn swearing of god was before the law , as in that instance which our apostle insists upon of his oath unto abraham . the nature and force hereof could no otherwise be discovered but by the light of nature , wherein god farther enlightened and instructed men by his own example . . in compliance herewith , holy men and such as walked with god before the giving of the law , did solemnly swear when occasion did require it , and they were lawfully called . so abraham sware to abimelek , gen. . . and gave an oath unto his servant , gen. . . . so jacob sware with laban , gen. . . and joseph sware unto his father , gen. . . and these had no respect unto any legal institution , so that their practice should be thought to be reproved in those passages of the gospel which shall be mentioned afterwards . . that oaths were in use and approved of under the law and the administration thereof , is not by any denied , and they are commended who did solemnly practice according to the command . isa. . . psal. . . which of it self doth sufficiently evidence that there is no evil in the nature of it ; for god did never permit much less approve any thing of that kind . and those who judge an oath to be unlawful under the new testament , do suppose that the lord christ hath taken away the principal instrument of humane society , the great means of preserving peace , tranquillity and right , though in its own nature good and every way suited to the nature of god and man. . there is in the new testament nothing against this practice , yea there is much to confirm it , although considering the foundations whereon it is built , it is sufficient that there is not any thing in the gospel contrary unto it , as it was a positive institution , nor can be any thing in the gospel contrary unto it as it is a dictate of the light of nature . but ( ) that prophecy isa. . . doth belong and is expresly applied unto believers under the new testament . i have sworn by my self , the word is gone out of my mouth in righteousness , and shall not return , that unto me every knee shall bow , every tongue shall swear . see rom. . . this hath respect unto what god had of old prescribed , deut. . . thou shalt fear the lord thy god and serve him , and shalt swear by his name . this now saith the prophet shall in the days of the gospel be observed throughout the world , which it could not be in case it were not lawful for christians in any case to swear by that holy name . and that in like manner is a promise concerning the calling and conversion of the gentiles under the new testament , jer. . . and it shall come to pass if they will diligently learn the ways of my people to swear by my name , the lord liveth ( as they caused my people to swear by baal ) then shall they be built in the midst of my people ; now this can be no direction , no encouragement unto the converts of the gentiles , if it be not lawful for them so to swear , if it be not their duty when lawfully called thereunto . yea if god promiseth that they shall swear by his name , and the gospel should forbid them so to do , where should they find rest and assurance unto their obedience . . the apostle paul doth solemnly swear unto the truth of his own affirmations concerning himself , and his sincerity in them , rom. . . cor. . . it was not concerning any doctrines he taught that he did swear . they needed no confirmation by his oath ; as deriving all their authority and assurance from divine revelation . but it was concerning his own heart and purpose , whereof there might be much doubt and hesitation , yea presumption contrary to the truth ; when yet it was of great concernment to the church to have them truly known and stated . and in this case he confirms his assertion by an oath , which wholly takes off all pretence of a general rule , that an oath is unlawful under the new testament , with those who will not make the apostle a transgressor . . had an oath been unlawful under the new testament god would not have continued the use of it in any kind , lest christians should thereby be drawn to act against the rule and his command . but this he did in that of the angel , who lifted up his hand unto heaven and sware by him who liveth for ever and ever , rev . , . to give a great and an approved example of that which in no case we may imitate , doth not become the wisdom of god , and his care towards his church . add unto all these considerations the express approbation given in this place by our apostle unto the practice of solemn swearing among men to confirm the truth , and to put an end unto strife , and the lawfulness of an oath will be found sufficiently confirmed in the new testament as well as the old. there are two places in the new testament which are usually pleaded in opposition unto this liberty and duty . the first is in the words of our saviour , matth. . , , , , . ye have heard that it hath been said of old time , thou shalt not forswear thy self , but thou shalt perform unto the lord thine oath . but i say unto you , swear not at all , neither by heaven for it is gods throne , nor by by earth for it is his foot-stool , neither by hierusalem for it is the city of the great king , neither shalt thou swear by thy head , because thou canst not make one hair white or black : but let your communication be yea , yea , nay , nay , for whatsoever is more than these , cometh of evil . and unto these words of our saviour the apostle james hath respect chap. . . but above all things , my brethren , swear not , neither by heaven , neither by earth , neither by any other oath , but let your yea be yea , and your nay be nay , lest you fall into condemnation . answ. it is evident that this place of james is derived from , and hath respect unto the words of our saviour ; it being an express inculcation of his precept and direction on the same reason . the same answer therefore will serve both places , which will not be difficult from the observation of the reasons and circumstances of our saviours discourse . and to this end we may observe , ( ) that all things prohibited by our saviour in that sermon to the jews , were in themselves and by virtue of the law of god antecedently unlawful . only whereas the pharisees by their traditions and false interpretations of the scripture in a compliance with their own wickedness and covetousness , had perswaded the body of the church , and brought them into the practice of much lewdness and many sins ; and by their ignorance of the true spiritual nature of the law , had led men unto an indulgence unto their internal lusts and corruptions , so they break not forth into open practice ; our saviour rends the veil of their hypocrisie , discovers the corruption of their traditions and interpretations of the law , declares the true nature of sin , and in sundry instances shews how and wherein by these false glosses , the body of the people had been drawn into soul-ruining sins , whereby he restored the law , as the jews speak , unto its pristine crown . let any of the particulars mentioned by our saviour be considered , and it will be found that it was before unlawful in it self , or declared so in the positive law of god. was it not evil , to be angry with a brother without a cause , and to call him racha and fool , ver . . was it not so to look on a woman to lust after her , or were such unclean desires ever innocent ? that therefore which is here prohibited by our saviour , swear not at all , was somewhat that was even then unlawful , but practised on the false glosses of the pharisees upon the law. now this was not solemn swearing in judgement and righteousness , which we have proved before not only to have been lawful , but appointed expresly by god himself . ( ) our saviour expresly limiteth his precept unto our communication , let your communication be yea , yea , nay , nay , ver . . there was then amongst men , and that countenanced by the pharisees , a cursed way of mixing oaths with mens ordinary communication . this blasphemous wickedness , as it was a direct violation of the third commandment , so it was frequently rebuked by the prophets . but as other publick sins , it grew and increased among the people until their corrupt leaders in compliance with them , began to distinguish what oaths in common communication were lawful , and what were unlawful , what were obligatory and what were not . to eradicate this cursed practice our saviour gives this general prohibition unto all that would be his disciples , swear not at all , that is , in communication , which is the first design of the third commandment . and as there is nothing which more openly proclaims a contempt of christ and his authority among many who would be esteemed christians than their ordinary customary swearing and cursing by the name of god , and other hellish imprecations which they have invented in their daily communication ; so possibly the observation of the greatness of that evil , its extent and incurableness , hath cast some on the other extream . but it is no property of a wise man by avoiding one extream , to run into another . ( ) the direction and precept of our saviour , is given in direct opposition unto the corrupt glosses and interpretations of the law introduced by tradition , and made authentick by the authority of the pharisees . this is evident from the express antithesis in the words , you have heard what hath been said of old time , but i say unto you : now these were two , ( ) that there was no evil in an oath at any time , but only in swearing falsly . this they gathered , ( as they fathered their most absurd apprehensions on some pretext of scripture ) from deut. . . ye shall not swear by my name falsly , neither shalt thou prophane the name of thy god. from hence they concluded that gods name was not prophaned in swearing , unless a man sware falsly , that is , forsware himself . and this also they restrained principally unto promises by oaths , or vows to be performed unto god , which turned to their advantage who had the disposal of things sacred and devoted . this they judged to comprise the whole of the prohibition in the third commandment , but most falsly , and unto the hazard of the souls of men . for not only the using or interposition of the name of god in a false matter which is perjury , but also the using of it in vain , that is , without just cause , or reason , or call , lightly and vainly , is expresly forbidden . herein our saviour interposeth his divine interpretation , and in opposition unto the corrupt exposition of the pharisees , declares that not only false swearing by the name of god in judgement or otherwise is forbidden in the command ; but also that vain interposition of the name of god in our communication is utterly prohibited . and it is hence evident unto me , that no man ought voluntarily to take an oath unless the matter in controversie be undeterminable without it , and the authority be lawful that requires it . ( ) aiming to comply with the lusts and corruptions of men , ( as the great artifice of all false teachers consists in the accommodation of doctrines to the blindness and prevalent sins of men ) they had found out a way how they might swear , and swear on without the guilt of perjury , did they swear never so falsly ; and this was not to swear by the name of god himself , which if they did and sware falsly , they were perjured , but by the heavens , or by the earth , or hierusalem , or the temple , or the altar , or their own heads ; for such kind of oaths and execrations were then , as also now in use in the ordinary communication of men . but herein also the filthy hypocrites had a further reach , and had insinuated another pestilent opinion into the minds of men , tending to their own advantage . for they had instructed them , that they might freely swear by the temple , but not by the gold of it , and by the altar , but not by the gift that was upon it , matth. . , , , . for from the gold offered in the temple , and the gift brought unto the altar , did advantage arise unto these covetous hypocrites , who would therefore beget a greater veneration in the minds of men towards them , than to the express institutions of god themselves . in opposition unto this corruption our saviour declares , that in all these things there is a tacit respect unto god himself ; and that his name is no less prophaned in them , than if it were expresly made use of . these are the things alone which our saviour intendeth in this prohibition ; namely , the interposition of the name of god in our ordinary communication , without cause , call , warrant , or authority , when no necessity requireth us thereunto ; where there is no strife otherwise not to be determined , or which by consent is to be ended ; and the usage of the names of creatures sacred or common in our oaths without mentioning of the name of god. and there are two rules in the interpretation of the scripture which we must in such cases always carry along with us . ( ) that universal affirmations and negations are not always to be universally understood , but are to be limited by their occasions , circumstances and subject matter treated of . so where our apostle affirms , that he became all things unto all men ; if you restrain not the assertion unto things indifferent , false conclusions may be drawn from it , and of evil consequence . so is the prohibition of our saviour here to be limited unto rash and temerarious swearing ; or it would be contrary to the light of nature , the appointment of god , and the good of humane society . ( ) it is a rule also of use in the interpretation of the scripture ; that where any thing is prohibited in one place , and allowed in another , that not the thing it self absolutely considered is spoken unto , but the different modes , causes , ends and reasons of it are intended . so here in one place swearing is forbidden , in others it is allowed , and examples thereof are proposed unto us ; wherefore it cannot be swearing absolutely , that is intended in either place ; but rash causeless swearing is condemned in one , and swearing in weighty causes , for just ends , with the properties of an oath before insisted on , is recommended and approved in the other . i shall shut up the discourse with three corollaries from it . ( ) that the custom of using oathes , swearing , cursing or imprecation in common communication , is not only an open transgression of the third commandment which god hath threatened to revenge , but it is a practical renunciation also of all the authority of jesus christ who hath so expresly interdicted it . ( ) whereas swearing by the name of god in truth , righteousness and judgement is an ordinance of god for the end of strife amongst men ; perjury is justly reckoned among the worst and highest of sins , and is that which reflects the greatest dishonour on god , and tendeth to the ruine of humane society . ( ) readiness in some to swear on sleight occasions , and the ordinary impositions of oaths on all sorts of persons , without a due consideration on either hand of the nature , ends and properties of lawful swearing , are evils greatly to be lamented , and in gods good time among christians will be reformed . verse , , , . in this last part of the chapter two things are further designed by the apostle . ( ) an explication of the purpose and end of god in his promise , as it was confirmed by his oath ; and therewithall and from thence he makes application of the whole unto all believers , seeing the mind and will of god was the same towards them all , as they were towards abraham to whom the promise so confirmed was made in particular . ( ) a confirmation of the whole priviledge intended by the introduction of the interposition of christ in this matter ; and this is expressed in a transition and return unto his former discourse concerning the priesthood of christ. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in quo , qua in re , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter hoc , quapropter . some have respect unto the thing it self spoken of , some unto the reasons of things spoken . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abundantius volens ; volens ex abundanti , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maxime voluit , abunde voluit , would abundantly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m. s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ostendere , manifestly to set forth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , immutabilitatem consilii , bez. immobilitatem , an. v. lat. rhem. the stability ; which answers neither of the words used , which are more emphatical . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that his promise should not be changed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which cannot be altered nor transposed into any other state . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intervenit juramento , an. fide jussit jurejurando , bez. interpositionem fecit jurejurando , interposuit jusjurandum . vul. lat. rhem. he interposed an oath . not properly , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is , he himself came between , or in the midst ; he interposed himself , and gave his oath . from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , interventor , fidejussor , interpres , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pacificator . thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mediatorem ago , pacificatoris partes ago , to interpose a mans self by any means to confirm and establish peace , which was here done , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with an oath . the word is used in this place only in the new testament , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where used but by paul , gal. . , . tim. . . heb. . . . . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut per duas res immutabiles , or immobiles : rhem. that by two things unmoveable . syr. which are not changed , or ought not to be ; by two immutable things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fortem consolationem habeamus ; fortissimum solatium ; validam consolationem habeamus , haberemus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 syr. that great consolation should be to us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes such a power and strength in that which is denominated by it , as is prevalent against oppositions and difficulties , which is most proper in this place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , confugientes , qui confugimus , qui cursum eo corripimus ; bez. who have hastened our course or flight . qui huc confugimus ; ours , who have fled for refuge . and indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used but for to fly to a shelter , refuge or protection . hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is refugium , a refuge that any one betakes himself unto in time of danger . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad tenendum propositam spem , to hold the proposed hope . obtinere , to obtain ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may hold . ut spem propositam retineamus ; bez. ad obtinendam spem propositam ; ours most properly , to lay hold upon ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , injecta manu fortiter tenere or retinere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , safe and firm , firm and stable . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which holds our soul that it be not moved , expressing the effect and not the nature or adjuncts of the means spoken of . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . et incedentem , ingredientem , introeuntem , usque ad interiora velaminis . vul. ad interius velaminis , usque in ea quae sunt intra velum . bez. some respect the place only , some the things within the place , which entereth into that within the veil . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and entereth into the faces of the gate ; so that interpreter always calleth the veil , the faces of the gate , port , or entrance of the temple , namely , the most holy place , because it was as a face or frontispiece unto them that were to enter . see matth. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ubi praecursor pro nobis introivit . but quo is better , not where but whither , rhem. the precursor for us : syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where before iesus is entered for us , which determines the ambiguity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not our forerunner is entered , but the forerunner is entered for us . verse , , , . wherein god willing more abundantly to manifest unto the heirs of promise the immutability of his counsel , interposed himself by an oath ; that by two immutable things , in which it was impossible for god to deceive , we might have strong ( prevailing ) consolation , who have fled for refuge to lay hold on the hope set before us ; which we have as an anchor of the soul both safe and stedfast , and which entereth into that within the veil , whither the forerunner is for us entred , jesus made an high priest for ever after the order of melchisedec . sundry things are observable in these words . ( ) the introduction unto the application of the foregoing discourse to the use of all believers . wherein , ( ) the design of god in the confirmation of his promise by his oath , which was to manifest the immutability of his counsel . and this is amplified , ( ) by the frame , purpose or mind of god therein ; he was willing . ( ) by the manner how he would declare his mind herein , more abundantly ; namely , than could be done by a single promise . it gave not a further stability unto his word , but manifested his willingness to have it believed . ( ) the persons are described unto whom god was thus willing to shew the immutability of his counsel ; who are the heirs of promise ; that is , all and only those who are so . ( ) the way is expressed whereby god would thus manifest the immutability of his counsel , namely , by two immutable things , that is , his promise and his oath . which ( ) are proved to be sufficient evidences thereof from the nature of him by whom they are made and given ; it was impossible that god should lye . ( ) the especial end of this whole design of god , with respect unto all the heirs of promise , is said to be that they might have strong consolation . and thereon they are ( ) further described by the way and means they use to obtain the promise and the consolation designed unto them therein , they fly for refuge to the hope set before them . the efficacy whereof is ( ) declared from the nature of it , in comparison unto an anchor , which we have as an anchor ; further amplified , ( ) from its properties , it is sure or safe and stedfast ; and also ( ) from its use ; it enters into that within the veil . and this use ( ) is so expressed that occasion may be thence taken to return unto that from which he had digressed chap. . . namely , the priesthood of christ. and ( ) the mention thereof he so introduceth according to his usual manner , as also to manifest the great benefit and advantage of our entring by hope into that within the veil , namely , ( ) because christ is there . ( ) because he is entred thither as our forerunner . ( ) from the office wherewith he is there vested , called a priest for ever after the order of melchisedec , as he had declared chap. . . all which must be opened as they occur in the text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , say many , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for which cause , respect may be had unto the words immediately foregoing , an oath among men is unto them an end of strife ; so a reason is thence inferred why god should interpose himself by an oath in this matter . and the words are rendered by some as we have seen ; propter quod , or propterea , in for propter is not unusual . and this then is the coherence , whereas mankind doth consent herein , that an oath in things capable of no other proof or demonstration , shall end controversies , satisfie doubts , and put an issue to contradictions , differences and strife ; god took the same way in an infinite gracious condescension to give full satisfaction in this matter unto the heirs of promise . for what could they require further ? will they not rest in the oath of god , who in doubtful cases do and will acquiesce in the oaths of men ? what way could be more suited unto their peace and consolation ? and such is gods love and grace that he would omit nothing that might tend thereunto , though in such way of condescension as no creature would or could , or ought to have expected , before infinite wisdom and mercy had declared themselves therein . or this expression may respect the whole subject matter treated of ; and so the words are rendered in quo or in qua re , in which case or matter . and this our translation seems to respect , rendering it wherein . then the words direct unto the introduction of the end of gods oath , expressed in the words following , in this matter god sware by himself , that thereby the heirs of promise , might not only be setled in faith , but moreover receive therewithall strong consolations ; and this import of the words , we shall adhere unto . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god willing . hereunto all that follows is resolved , it is all founded in the will of god. and two things may be denoted hereby , ( ) the inclination and disposition of the mind of god , he was free , he was not averse from it . this is that which is generally intended , when we say we are willing unto any thing that is proposed unto us ; that is , we are free , and not averse unto it ; so may god be said to be willing , to have an inclination and an affection unto the work , or to be ready for it , as he speaks in another place , with his whole heart and with his whole soul , jer. . . but although there be a truth herein , as to the mind and will of god towards believers and their consolations , yet it is not what is here peculiarly intended . wherefore ( ) a determinate act and purpose of the will of god is designed herein . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is god purposing or determining . so is the same act of god expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . what if god willing to shew his wrath ; that is , purposing or determining so to do . and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ephes. . . wherefore god willing , is god in soveraign grace and from especial love , freely purposing and determining in himself , to do the thing expressed , unto the relief and comfort of believers . the soveraign will of god is the sole spring and cause of all the grace , mercy and consolation , that believers are made partakers of in this world . so is it here proposed ; thereinto alone is all grace and consolation resolved . god wills it should be so . man being fallen off from the grace and love of god , and being every way come short of his glory , had no ways left in nor by himself , to obtain any grace , any relief , any mercy , any consolation . neither was there any the least obligation on god , in point of justice , promise or covenant , to give any grace unto , to bestow any mercy or favour upon apostatized sinners ; wherefore those things could have no rise , spring or cause , but in a free gracious act of the soveraign will and pleasure of god. and thereunto in the scripture are they constantly assigned , whether absolutely , that grace is bestowed on any , or comparatively , on one and not another , it is all from the will of god. for herein is love , not that we loved god , but that he loved us first , and sent his son to be a propitiation for our sins , joh. . . christ himself with all the grace and mercy we have by him , is from the free love and will of god. so is our election , ephes. . , . our vocation , cor. . , . our regeneration , joh. . . jam. . . our recovery from sin , hos. . . so is our peace and all our consolation , whence he is called the god of all grace , pet. . . and the god of patience and consolation , rom. . . the author and soveraign disposer of them all . so is it also with respect unto grace and mercy considered comparatively as collated on one and not another , rom. . , . cor. . . there is no other spring or fountain of any grace or mercy . it may be some may hope to educe grace out of their own wills and endeavours , and to obtain mercy by their own duties and obedience : but the scripture knows no such thing , nor do believers find it in their experience . let them who have received the least of grace and mercy know from whence they have received it , and whereunto they are beholding for it . a due consideration of this soveraign spring of all grace and consolation will greatly influence our minds in and unto all the principal duties of obedience . such as thankfulness to god , ephes. . , , . humility in our selves , cor. . . compassion towards others , tim. . , . let those who stand in need of grace and mercy , ( as who doth not ) expect them wholly from the soveraign will and pleasure of god , who is gracious unto whom he will be gracious , jam. . . our own endeavours are means in this kind for obtaining grace in the measures and degrees of it ; but it is the will of god alone that is the cause of it all , tim. . . . what god was thus willing unto is expressed , and that was more abundantly to declare the immutability of his counsel . and we may enquire concerning it , ( ) what is meant by the counsel of god ; ( ) how that counsel of god was , and is immutable . ( ) how it was declared so to be . ( ) how it was abundantly so declared . ( ) the counsel of god is the eternal purpose of his will , called his counsel because of the infinite wisdom wherewith it is always accompanied . so that which is called the good pleasure which he had purposed in himself , ephes. . . is termed the counsel of his will , ver . . counsel among men , is a rational deliberation about causes , means , effects , and ends according to the nature of things advised about , and the proper interests of them who do deliberate . in this sense counsel , is not to be attributed unto god. for as the infinite soveraign wisdom of his being admits not of his taking counsel with any other ; so the infinite simplicity of his nature and understanding comprehending all things in one single act of his mind , allows not of formal counsel or deliberation . the first therefore of these the scripture explodes , isa. . . rom. . . and although in the latter way god be frequently introduced as one deliberating or taking counsel with himself , it is not the manner of doing , but the effect , or the thing done is intended . so it is in like manner where god is said to hearken , to hear , to see , whereby his infinite knowledge and understanding of all things are intended , those being the mediums whereby we who are to be instructed do come to know and understand , what so we do . whereas therefore the end of counsel , or all rational deliberation , is to find out the true and stable directions of wisdom , the acts of the will of god being accompanied with infinite wisdom are called his counsel . for we are not to look upon the purposes and decrees of god as meer acts of will and pleasure , but as those which are effects of infinite wisdom , and therefore most reasonable , although the reasons of them be sometimes unknown unto us . hence the apostle issueth his discourse of gods eternal decrees of election and reprobation in an admiration of the infinite wisdom of god whence they proceeded , and wherewith they were accompanied , rom. . , , , . in particular the counsel of god in this place , is the holy , wise purpose of his will , to give his son jesus christ to be of the seed of abraham , for the salvation of all the elect , or heirs of promise ; and that in such a way , and accompanied with all such good things , as might secure their faith and consolation . this is the counsel of god , which contained all the grace and mercy of the promise , with the securing them unto believers . ( ) of this counsel , it is affirmed that it was immutable , not subject unto change . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nequit , that cannot be altered . but the design of god here was not to make his counsel unchangeable , but to declare it so to be . for all the purposes of god , all the eternal acts of his will considered in themselves are immutable . see isa. . . psal. . . prov. . . chap. . . and their immutability is a necessary consequent of the immutability of the nature of god , with whom is no variableness nor shadow of turning , jam. . . the strength of israel is not a man that he should repent , sam. . . and in opposition unto all change or mutability it is said of god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , psal. . . which the apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou art he always , in all respect one and the same . hence among the jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a name of god , expressing his immutable self-subsistence . but it will be said that there are in the scriptures many declarations of gods altering his purpose and counsels , and repenting him of what he had before determined , being grieved at what he had done , gen. . . sam. . . it is agreed by all , that those expressions of repenting , grieving , and the like , are figurative , wherein no such affections are intended as those words signifie in created natures , but only an event of things like that , which proceedeth from such affections . and as to the changes themselves expressed , the school-men say not amiss , vult deus mutationem , non mutat voluntatem , he willeth a change , he changeth not his will. but fully to remove these difficulties ; the purpose of god and the counsels of his will , may be considered either in themselves , or in the declaration that is made concerning their execution . in themselves they are absolutely immutable , no more subject unto change than is the divine nature it self . the declarations which god makes concerning their execution or accomplishments are of two sorts . ( ) there are some of them wherein there is necessarily included a respect unto some antecedent moral rule , which puts an express condition into the declarations , although it be not expressed , and is always in like cases to be understood . thus god commands the prophet to declare , that yet forty days and niniveh should perish , jonah . . here seems to be an absolute declaration of the purpose of god without any condition annexed ; a positive prediction of what he would do , and should come to pass . either god must change his purpose or niniveh must be overthrown . but whereas this destruction was foretold for fin , and impenitency therein , there was an antecedent moral rule in the case , which gives it as compleat a condition as if it had been expressed in words . and that is , that repentance from sin , will free from the punishment of sin ; so that the prediction had this limitation by an antecedent rule , unless they repent ; and god declares that this rule puts a condition into all his threatenings , jerem. . , . and this was the course of gods dealing with the house of eli , sam. . . god doth neither suspend his purpose on what men will do , nor take up conditional resolutions with respect thereunto ; he doth not purpose one thing , and then change his resolutions upon contingent emergencies ; for he is of one mind and who can turn him , job . . nor doth he determine , that if men do so on the one hand , that he will do so ; and if otherwise , that he will do otherwise . for instance , there was no such decree or purpose of god , that if niniveh did repent it should not be destroyed ; and if it did not repent it should perish . for he could not so purpose unless he did not foresee what niniveh would do ; which to affirm , is to deny his very being and godhead . but in order to accomplish his purpose that niniveh should not perish at that time , he threatens it with destruction in a way of prediction , which turned the minds of the inhabitants to attend unto that antecedent moral rule which put a condition into the prediction , whereby they were saved . ( ) in the declaration of some of gods counsels and purposes as to the execution and accomplishment , there is no respect unto any such antecedent moral rule , as should give them either limitation or condition . god takes the whole in such cases absolutely on himself , both as to the ordering and disposing of all things and means unto the end intended . such was the counsel of god concerning the sending of his son to be of the seed of abraham , and the blessing that should ensue thereon . no alteration could possibly on any account be made herein , neither by the sin nor unbelief of them concerned , nor by any thing that might befall them in this world . such was the counsel of god , and such the immutability of it here intended , as it was absolutely unchangeable in it self , so as to mans concerns and interest in it , it was attended with no condition or reserve . . this immutability , god was willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to shew , manifest , declare , make known ; it is not his counsel absolutely , but the immutability of his counsel , that god designed to evidence . his counsel he made known in his promise . all the gracious actings of god towards us , are the executing of his holy immutable purposes , ephes. . . and all the promises of god are the declarations of those purposes . and they also in themselves are immutable , for they depend on the essential truth of god , tit. . . in hope of eternal life which god that cannot lye promised before the world began . gods essential veracity is engaged in his promises . and they are so expresly the declaration of his purposes , that when god had only purposed to give us eternal life in christ , he is said to have promised it ; namely , before the world began . and this declareth the nature of unbelief , he that believeth not god , hath made him a liar , jo. . . because his essential truth is engaged in his promise . and to make god a liar is to deny his being , which every unbeliever doth as he is able . but whereas god intended not only the confirmation of the faith of the heirs of promise , but also their consolation under all their difficulties and temptations , he would give a peculiar evidence of the immutability of that counsel which they embraced by faith as tendered in the promise . for what was done did not satisfie the fulness of grace and love which he would declare in this matter , no though it were done so abundantly ; but , . he would do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more abundantly , that is , beyond what was absolutely necessary in this case . the promise of god who is the god of truth , is sufficient to give us security . nor could it be by us discovered how the goodness of god himself should require a further procedure . yet because something further might be useful , for the reasons and ends before declared , he would add a further confirmation unto his word . and herein as the divine goodness and condescension are evidently manifested , so it likewise appears what weight god lays upon the assuring of our faith and confidence . for in this case he swears by himself , who hath taught us not so to use his name but in things of great consequence and moment . this is the sense of the word if it respect the assurance given , which is more abundant than it could be in or by a single promise . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may refer unto god himself , who gives this assurance ; and then it is as much as ex abundanti , when god who is truth it self , might justly have required faith of us on his single promise , yet ex abundanti , from a superabounding love and care he would confirm it by his oath ; either sense suits the apostles design . . it is declared who they were to whom god intended to give this evidence of the immutability of his counsel , and that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the heirs of promise , that is , believers , all believers , both under the old and new testament . it may be indeed that those of the hebrews were in the first place intended . for unto them did the promise belong in the first place , as they were the natural seed of abraham , and unto them was it first to be declared and proposed upon its accomplishment , acts . . acts . . acts . . but it is not they alone who are intended . all the children of the faith of abraham are heirs also , gal. . , . it is therefore with respect unto all believers absolutely , that god confirmed his promise with his oath , though the natural seed of abraham was respected in the first place , until they cut off themselves by their unbelief . see luke . . micah . . believers are called heirs of the promise on a double account ; ( ) with respect unto the promise it self . ( ) with respect unto the matter of the promise or the thing promised . this distinction is evidently founded on chap. . ver . , , . compared . for look in what sense they are said to be heirs of the promise , therein they are not actually possessed of it . for an heir is only in expectancy of that whereof he is an heir . wherefore take the promise in the first sense formally , and it is the elect of god as such , who are the heirs of it . god hath designed them unto an interest therein , and a participation thereof ; and he confirmed it with his oath , that they might be induced and encouraged to believe it , to mix it with faith , and so come to inherit it , or to be made actual partakers of it . to this purpose our apostle disputeth at large , rom. . , , , , , , . in the latter sense taking the promise materially for the thing promised , they are heirs of it who have an actual interest in it by faith ; and partaking of the present grace and mercy wherewith it is accompanied , as pledges of future glory , have a right unto the whole inheritance . thus all believers , and they only , are heirs of the promise , rom. . . heirs of god , that is , of the whole inheritance that he hath provided for his children . and i take the words in this latter sense ; for it is not the first believing of these heirs of the promise that they might be justified which is intended ; but their establishment in faith whereby they may be comforted or have strong consolation . but whereas this declaration of the immutability of gods counsel is made in the promise of the gospel which is universal , or at least indefinitely proposed unto all , how it comes here to be cast under this limitation , that it is made to elect believers , or the heirs of promise only , shall be immediately declared . . what god did in this matter for the ends mentioned is summarily expressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he interposed himself by an oath , fidejussit jurejurando . he that confirmeth any thing by an oath is fidejussor , one that gives security to faith. and fidejussor in the law is interventor , one who interposeth or cometh between , and ingageth himself to give security . this state of things is therefore here supposed . god had given out that promise whose nature we have before declared . hereon he required the faith of them unto whom it was given , and that justly . for what could any reasonably require further to give them sufficient ground of assurance ? but although all things were clear and satisfactory on the part of god , yet many fears , doubts , and objections would be ready to arise on the part of believers themselves , as there did in abraham unto whom the promise was first made , with respect unto that signal pledge of its accomplishment in the birth of isaac . in this case though god was no way obliged to give them further caution or security , yet out of his infinite love and condescension , he will give them a higher pledge and evidence of his faithfulness , and interposeth himself by an oath ; he mediated by an oath , he interposed himself between the promise and the faith of believers , to undertake under that solemnity for the accomplishment of it . and swearing by himself he takes it on his life , his holiness , his being , his truth , to make it good . the truths which from these words thus opened we are instructed in , are these that follow . the purpose of god for the saving of the elect by jesus christ , is an act of infinite wisdom as well as of soveraign grace . hence it is called the counsel of his will , or an act of his will accompanied with infinite wisdom , which is the counsel of god. and among all the holy properties of his nature , the manifestation of whose glory he designed therein , there is none more expresly and frequently mentioned than his wisdom . and it is declared , ( ) as that which no created understanding of men or angels is able perfectly to comprehend , neither in the counsel , nor in the effects of it . hence our apostle shutteth up his contemplation of the ways , paths , and effects of this wisdom with that rapture of admiration rom. . , , , . o the depths of the riches both of the wisdom and knowledge of god! how unsearchable are his judgements , and his ways past finding out ? for who hath known the mind of the lord , or who hath been his counsellor ? or who hath first given to him , and it shall be recompenced unto him again . for of him and through him , and to him are all things , to whom be glory for ever , amen ? the whole issue of our contemplation of the wisdom of god in the eternal projection of our salvation by jesus christ , is only an admiration of that abysse which we cannot dive into , with an humble ascription of glory to god thereon . and as to the especial effects of this wisdom , the angels themselves desire to bow down , with an humble diligence in their enquiry into them , pet. . . and on these considerations our apostle concludes that without all controversie the work hereof is a great mystery , tim. . . which we may adore but cannot comprehend . see the name of christ , isa. . . ( ) as that wherein god hath expresly designed to glorifie himself unto eternity . this is the end of all the free acts , and purposes of the will of god , neither can they have any other , though all other things may be subordinate thereunto . now no property of the divine nature is so conspicuous in the disposal of things unto their proper end , as that of wisdom , whose peculiar work and effect it is . wherefore the great end which god will ultimately effect , being his own glory in christ , and the salvation of the elect by him , the wisdom whereby it was contrived must needs be eminent and glorious . so the apostle tells us , then is the end when christ shall have delivered up the kingdom unto god , even the father , and he also in his humane nature subjects himself unto him , that god may be all in all , cor. . , . that is , when the lord christ hath finished the whole work of his mediation , and brought all his elect unto the enjoyment of god , then shall god be all in all ; or therein , or thereby he will be for ever exalted and glorified ; when it shall be manifest how all this great work came forth from him , and is issued in him , jude . tim. . . ( ) the whole work is therefore expresly called the wisdom of god , because of those characters and impressions thereof that are upon it , and because it is a peculiar effect thereof . so our apostle tells us , that christ crucified is the power of god and wisdom of god , cor. . . and that the gospel whereby it is declared , is the wisdom of god in a mystery , cor. . . and the whole intended is both expresly and fully laid down , ephes. . , , , . unto me who am less than the least of all saints is this grace given , that i should preach among the gentiles the unsearchable riches of christ , and to make all men see what is the fellowship of the mystery which from the beginning of the world , hath been hid in god who created all things by jesus christ. to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of god , according to the eternal purpose which he purposed in christ jesus our lord. the purpose mentioned in the close of these words , is the same with the counsel of gods will in this place . and this purpose was the fountain , spring , and cause of all those glorious and admirable things , whose declaration was committed unto the apostle , as the great publisher of the gospel unto the gentiles ; by the effects whereof such mysteries were unfolded , as the angels themselves in heaven , did not before understand . and what was it ( saith the apostle ) that was declared , manifested and known thereby ? it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the manifold wisdom of god , or the infinite wisdom of god , exerting it self in such wonderful variety of holy , wise operations , as no mind of men nor angels can comprehend . and , ( ) on this account are all the treasures of wisdom and knowledge said to be hid in jesus christ , col. . . there is not only in him , and the work of his mediation , the wisdom of god , that is , both exerted and manifested , but all the treasures of it ; that is , god will not produce any effects out of the stores of his infinite wisdom , but what is suitable and subservient unto what he hath designed in and by jesus christ. and may we not , ( ) hence see the horrible depravation of nature which by sin is befallen the minds , reasons , and understandings of men . for from hence alone it is that this purpose of god which was an act of infinite wisdom , that the work which he hath wrought pursuant thereof , whereon are impressed the characters of his manifold wisdom , are esteemed folly , or foolish things unto them . so far are men by nature from seeing an excellency of divine wisdom in them , that they cannot suffer them to pass as things tolerably rational , but brand them as foolish , or folly it self . this our apostle declares and at large insisteth on , cor. . had the mind of man fixed on any other reason for the rejection of this counsel of god , some excuse might be pretended for it , but to reject that as folly which god sets forth and declares as the principal instance of his infinite wisdom , this discovereth the horrour of its depravation . and those in whom this blindness is prevalent may be referred unto three sorts . ( ) such as by whom the gospel is absolutely rejected as a foolish thing unbecoming the wisdom of god to propose , and their own wisdom to receive . as this was the state of the jews and pagan world of old , and as it is the condition of the mahumetans and reliques of the heathens at this day ; so i wish that the poison and contagion of this wickedness were not further diffused . but alas we see many every day who on the account of their outward circumstances live in some kind of compliance with the name and profession of the gospel , who yet discover themselves sufficiently to hate , despise and contemn the mystery of it , and the wisdom of god therein . ( ) such as own the gospel in the letter of it , but look on the mystery of it , or the counsel of god therein as foolishness . hence all the principal parts of it , as the incarnation of christ , the hypostatical union of his person , his sacrifice and oblation , the attonement and satisfaction made by his death , the imputation of his righteousness , the election of grace , with the power and efficacy of it in our conversion , are all of them either directly exploded as foolish , or wrested unto senses suited unto their own low and carnal apprehensions . and this sort of men do swarm amongst us at this day like to locusts when a north-east-wind hath filled every place with them . ( ) there are multitudes whose choice of their outward conditions being prevented by the providence of god , so that they are brought forth and fixed where the gospel passeth currant in the world without any open controul , who do see no reason why , with the first sort , they should openly reject it , nor will be at the pains with the second sort to corrupt it , but yet practically esteem it a foolish thing to give place unto its power on their hearts , and do really esteem them foolish who labour so to do . and this is openly the condition of the generality of those , who live under the dispensation of the gospel in the world . i have named these things only to reflect thereby on that horrible depravation which by corruption of nature is come upon the minds and reason of mankind . and it is in none more evident than in those who most boast of the contrary . and , ( ) we may learn from hence , that there is no greater evidence of thriving in spiritual light and understanding , than when we find our souls affected with , and raised unto an holy admiration of the wisdom and counsel of god which are declared in the gospel . the life and assurance of our present comforts and future glory depend on the immutability of gods counsel . to secure those things unto us , god shews us that immutability . our own endeavours are to be used to the same end , for we are to give all diligence to make our calling and election sure . but all depends on the unchangeable purpose of the will of god , which alone is able to bear the charge of so great a work . but this must be further spoken unto on the next verse . the purpose of god concerning the salvation of the elect by jesus christ , became immutable from hence , that the determination of his will was accompanied with infinite wisdom ; it was his counsel . all the certainty that is amongst men as to the accomplishment of any end designed by them , depends on the exercise of wisdom in finding out and applying suitable means thereunto . and because their wisdom is weak in all things , and in most no better than folly , whence generally they fix first on ends unprofitable , and then make use of means weak and unsuited unto their purpose , it is , that all their affairs are wrapped up in uncertainties , and most of them end in disappointments and confusion . but as god fixeth on those ends which perfectly comply with his own infinite holiness and soveraignty , whence they are necessarily good and holy ; so he doth not first do so , and then make choice of various means that proffer themselves unto those ends. but in his infinite wisdom ends and means lye before him in one vein ; and fall together under his unalterable determination . two things therefore may be considered in the wisdom of god giving immutability to his counsel concerning the salvation of the elect by jesus christ. ( ) thereby he saw at once not only whatever was needful for the accomplishing of it , but that which would infallibly effect it . he chose not probable and likely means for it , and such as might do it , unless some great obstruction did arise , such as whose efficacy might be suspended on any conditions and emergencies ; but such as should infallibly and inevitably reach the end intended . in the first covenant wherein god had not immutably decreed to preserve mankind absolutely in their primitive estate , he made use of such means for their preservation , as might effect it , in case they were not wanting unto themselves , or that obedience which they were enabled to perform . this man neglecting , the means appointed of god as to their success depending thereon by gods own appointment , that end which in their own nature they tended unto was not attained , and that because god had not immutably determined it . but now whereas god engaged himself in an unchangeable-purpose , in his infinite wisdom he fixeth on those means for its accomplishment , as shall not depend on any thing , whereby their efficacy might be frustrated . such was his sending of his son to be incarnate , and the dispensation of grace of the new covenant , which is in its nature infallibly effectual unto the end whereunto it is designed . ( ) god in his infinite wisdom foresaw all the interveniencies on our part that might obstruct the certain accomplishment of the promise . the promise was first given indefinitely unto all mankind in our first parents . but soon after the wickedness of the whole world , with their absolute contempt of the grace of the promise was such , as that any creature would conceive that it would be of none effect , being so visibly , so universally rejected and despised . but a perfect view hereof lying under the wisdom of god , he provided against it for the immutability of his purpose and infallibility of his promise , by singling out first one , then another , and at last the whole posterity of abraham , towards whom the promise should be accomplished . but yet after a long season , there came the last and uttermost trial of the whole matter . for the generality of the seed of abraham rejected the promise also , whereby it appeared really to have been frustrated , and to be of none effect , as our apostle declares in his answer to that objection , rom. . . but instead of changing his purpose , god then more fully discovered wherein the immutability of his counsel did consist , and whereon it did depend , as gal. . . and this was , that all along , and under all those apostasies , he ever had , and ever will have in the world an elect people chosen by him before the foundation of the world , in and towards whom his purpose was immutable and his promise infallible . no interveniency can possibly shake or alter what hath been settled by infinite wisdom . there is not a particular believer but is made so sensible of his own unworthiness , that at one time or another he cannot but be almost brought to a loss , how it should be , that such a one as he should ever inherit the promise . but god foresaw all that hath befallen us , or will do so ; and hath in his infinite wisdom provided against all interveniencies that his purpose might not be changed , nor his promise frustrated . infinite goodness , as acting it self in christ , was not satisfied in providing and preparing good things for believers , but it would also shew and declare it unto them for their present consolation . god was willing to shew to the heirs of promise ; and the end was that they might have strong consolation . as it is with a good wise father and an obedient son. the father is possessed of a large and profitable estate . and as the son hath a present allowance suitable to his condition , so being obedient he hath a just expectation , that in due time he shall enjoy the whole inheritance ; this being usual amongst men , and that which the law of nature directs unto ; for parents are to lay up for their children , and not children for their parents . but the whole being yet absolutely in the fathers power , it is possible he may otherwise dispose of it , and it may not come to the right heir . but now if his father seeth his son on some occasion to want encouragement , or he be to put him on any difficult service where he may meet with storms and dangers , he will shew unto him his deeds of settlement , wherein he had irrevocably confirmed unto him the whole inheritance . so god deals with believers , with his children in this case . he is rich in grace , mercy and glory , and all his children are heirs of it , coheirs with christ and heirs of god , rom. . . that is , of the whole inheritance that god hath provided for his children ; this they have an expectation of by the promise according to the law of the new covenant . but although their state be thus secured by their being heirs of the promise , yet god knowing that they have a difficult work and warfare to go through withall , and what it is to serve him in temptations , for their encouragement and consolation , he produceth and sheweth them his irrevocable deed of settlement , namely , his promise confirmed by his oath , whereby the whole inheritance is infallibly secured unto them , he was free and willing to shew it unto the heirs of promise . at first god gave out a meer precept as the declaration of his will , and a promise couched in a threatening . this was that which divine goodness acting in a way of nature did require , and whereof man had no cause to complain . for as the mind of god was sufficiently declared therein , so man in himself had no grounds of discouragements from a compliance therewith . and god might so deal with us all , giving out the whole revelation of his will in a systeme of precepts , as some seem to suppose that he hath done . but things are now changed on two accounts . for ( ) it was herein the peculiar design of god to glorifie his goodness , love , grace , and mercy by jesus christ , and he will do it in an abundant manner . he had before glorified his eternal power and infinite wisdom in the creation of the world and all things therein contained , psal. . , , . rom. . . and he had glorified his holiness and righteousness in giving of the law accompanied with eternal rewards and punishments . but grace and truth ( in the provision of it , and the accomplishment of the promise ) came by jesus christ , joh. . . and therefore that the lord christ in all this may have the preheminence , he will do it in an abundant and unconceiveable manner , above the former declarations of his glory in any other of his attributes . hence in the scripture the communication of grace is expressed in words that may intimate its exceeding , and passing all understanding , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; grace did by christ more than abound . to abound expresseth the largest comprehensible measures and degrees ; but that which doth more than abound , who can conceive ? tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the grace of our lord did more than abound ; it exceeded all comprehension . so that glory which is the effect of this grace , is said to be given , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . that is , in an excellency and exceeding greatness no way to be conceived . so plainly the apostle calls the grace of god in christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ephes. . . excelling riches . that we may know his meaning , he calls it again , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , riches whereof there is no investigation . in the pursuit of this design to exercise and manifest the infinite fulness of his love and goodness , he will not satisfie himself with a meer declaration of his will , but he will have those concerned in it , to know it , to understand it , to have the present comfort of it ; and because they could not do that without satisfaction in the immutability of his counsel , he evidenceth that unto them by all means possible . and thereby he sufficiently manifests how willing he is , how well pleasing it is unto him that our faith in him should be firm and stedfast . ( ) man is now fallen into a condition of sin and misery . and herein is he filled with so many fears , discouragements , and despondencies , that it is the difficultest thing in the world to raise him unto any hopes of mercy or favour from god. in this lost forlorn estate , divine goodness by an infinite condescension accommodates it self unto our weakness and our distresses . he doth not therefore only prepose his mind and will unto us , as unto grace and glory , but useth all ways possible to ingenerate in us a confidence of his willingness to bring us unto a participation of them . he doth every thing that may direct and encourage us to take a stedfast view of the excellency and immutability of his counsel in this matter . hence a great part of the scripture , the revelation of gods will , is taken up in promises , exhortations , invitations , discourses and expressions of love , kindness , and compassion . and in particular , although the promise it self was an abundant security for faith to rest upon as to the immutability of gods counsel , yet to obviate all pretences , and cast out all excuses , he confirms it with his oath . and although he did this in particular and expresly unto abraham , yet he takes all believers who are his seed into a participation of the same priviledge with him , and manifests how that in swearing unto him , he sware also unto them all . and two things do hence naturally issue . . the unspeakable encouragement unto believing , which is given unto all unto whom this counsel of god and its immutability is proposed . the essential truth of god and his oath , are openly and manifestly engaged unto these two things . ( ) that nothing but unbelief shall keep off any from the enjoyment of the promise . ( ) that all believers , whatever difficulties they may meet withall in themselves , or objections against themselves , shall certainly and infallibly enjoy the promise and be saved . and the immutability of gods counsel herein he hath made so evident , that there is no room for any objection against it . this is tendered unto you unto whom the gospel is proposed . greater encouragement unto believing , and more certainty of the event , you shall never have in this world , you cannot have ; god will not , god cannot give . all persons not yet come up unto believing , unto whom this peace with god is preached , are distinguished into two sorts ; them that are nigh , and them that are far off , ephes. . . this , in the first place expresseth the jews and gentiles ; but in a parity of reason must be extended unto others . some are comparatively nigh ; such as have been affected with the word , and brought into enquiries whether they should believe or no ; and there are some afar off , who as yet have taken little notice of these things . herein is both a call and encouragement unto both . to the first to determine their wills in the choice of christ in the promise ; unto the other to look up unto him though from the ends of the earth . but i must not enlarge . . it discovers the hainous nature of unbelief . the gospel which is a message of love , peace , mercy , and grace , yet never makes mention of unbelief but it annexeth damnation unto it . he that believeth not shall be damned . and although they shall also perish unto whom the gospel is not preached , rom. . . yet the gospel though it speaks not exclusively unto others , yet principally it declares the inevitable destruction , the everlasting damnation of them who believe not when the promise is declared to them , thes. . , , , , . however , it declares that they shall fall under a sorer death and destruction than any others , cor. . . and the reason of this severity is taken partly from the nature of unbelief , and partly from the aggravation of it . the nature of unbelief consists in a refusal of the testimony of god , so making him a liar , joh. . . and in esteeming that which he proposeth as his power and wisdom to be weakness and folly . hence there is no way of sin or rebellion against god whatever , that casts such scorn and indignity upon him . so that it is in it self the greatest of sins , as well as the root and cause of them . yet such is the blindness of corrupted nature , that many who will boggle at other sins , especially such as look with a severe threatening aspect on a natural conscience , as adultery , theft , and murder , yet concern themselves not at all in this unbelief , but rather approve themselves in their infidelity . yet is there not one unto whom the gospel is preached , but if he do not really receive the lord christ as tendered in the promise , he doth what lies in him to declare god to be a liar , foolish in his counsels , and weak in his operations . and what account this will come unto is not hard to discern . moreover , it is from the aggravations that it is accompanied withall , from the nature of the thing it self , and the way whereby it is proposed unto us . how shall we escape if we neglect so great salvation ? heb. . . we may look only on that which lies before us ; namely , the infinite condescension of divine goodness in shewing , manifesting , and declaring the immutability of his counsel by oath . whereas therefore he hath done all to this end that was possible to be done , and more than ever would have entred into the heart of any creature to desire or expect , the woful condition of unbelievers , both as to this sin and misery which will follow thereon , is inexpressible . for those that will despise all that god will do , yea all that he can do , to give them assurance of the truth and stability of his promises given in a way of grace , have no reason to expect , nor shall receive any thing , but what he will do and can do in a way of justice and vengeance . it is not all mankind universally , but a certain number of persons under certain qualifications , to whom god designs to manifest the immutability of his counsel , and to communicate the effects thereof . it is only the heirs of promise whom god intendeth . but herein two things are to be considered . ( ) the outward revelation or administration of these things ; and ( ) gods purpose therein . the former is made promiscuously and indefinitely unto all to whom the gospel is preached . for therein is contained a declaration of the immutability of gods counsel and his willingness to have it known . but if god did design the communication of the effect of it , in the same latitude with the outward administration of it , then must he be thought to fail in his purpose towards the greatest part of them who receive it not . this is that which the apostle disputes upon rom. . having supposed that the generality of the jews , of the posterity of abraham according to the flesh , were cut off from the promise by unbelief , and declared his sense thereon , ver . . he raiseth an objection against that supposition , ver . . that if it were so , the promise of god was of none effect ; for unto them all it was given and declared . hereunto the apostle answers and replies in that and the following verses , , , , , . and the substance of his answer is , that although the promise was promiscuously proposed unto all , yet the grace of it was intended only unto the elect , as he also farther declares , chap. . . but why then doth god thus cause the declaration to be made promiscuously and indefinitely unto all , if it be some only whom he designs unto a participation of the effects of his counsel and good things promised ? i answer , let us always remember that in these things we have to do with him who is greater than we , and who giveth no account of his matters . what if god will take this way of procedure , and give no reason of it ? who are we that we should dispute against god ? wherefore our apostle having at large discoursed this whole matter , and pleaded the absolute freedom of god to do whatever he pleaseth , winds up the whole in a resignation of all unto his soveraignty , with a deep admiration of his unsearchable wisdom , wherein it is our duty to acquiesce , rom. . , , . but yet i may add , that the nature of the thing it self doth require this dispensation of the promise indefinitely to all , though the benefit of it be designed to some only . for the way whereby god will give a participation of the promise unto the heirs of it , being by the administration of his word , and such means as are meet to work on the minds of men , to perswade and prevail with them unto faith and obedience , he would not do it by immediate revelation or inspiration , and the like extraordinary operations of his spirit alone . but by such ways as are suited to glorifie himself and his grace in the rational minds of his creatures capable thereof . now this could no way be done , nor can unto this day , but by the declaration and preaching of the promise with commands , motives , and encouragements unto believing . in this work all those whom he employs are utterly ignorant who they are who are heirs of the promise , until they are discovered by their actual believing : wherefore they have no other work , but in the first place to propose the promise promiscuously unto all that will attend unto it , leaving the singling out of its proper heirs unto the soveraign grace of god. so the word is preached unto all indefinitely , and the election obtains whilst the rest are hardened . god alone knows the due measures of divine condescension , or what becomes the divine nature therein . who could have once apprehended , who durst have done so , that the holy god should swear by himself to confirm his word and truth unto such worthless creatures as we are ? indeed there is yet a more transcendent act of divine condescension , namely , the incarnation of the son of god , the glory whereof will be the object of the admiration of men and angels unto eternity . for alas ! what created understanding could ever have raised it self unto a thought , that the eternal word should be made flesh ? god alone who is infinitely wise , only wise , knew what became the holiness of his being , and his goodness therein . and so is it in its measure in this of his oath . and as we are with holy confidence to make use of what he hath done in this kind , seeing not to do so , is to despise the highest expression of his goodness ; so we are not in any thing to draw divine condescension beyond divine expressions . so unspeakable is the weakness of our faith , that we stand in need of unconceivable divine condescension for its confirmation . the immutability of gods counsel is the foundation of our faith ; until this be manifest it is impossible that ever faith should be sure and stedfast . but who would not think that gods declaration thereof by the way of promise , were every way sufficient thereunto ? but god knew that we yet stood in need of more ; not that there was want of sufficient evidence in his promise , but such a want of stability in us , as stood in need of a superabundant confirmation , as we shall see in the next verse . verse . that by two immutable things , in which it was impossible for god to lye , we might have a strong consolation , who have fled for refuge to lay hold upon the hope set before us . two things in general the apostle further designs in this verse . ( ) that the declaration which god had made of the immutability of his counsel in this matter was every way sufficient and satisfactory . ( ) what was the especial end and design which he had therein , towards the heirs of promise ? for the first , he doth it by declaring the evidence given and the nature of it , which consisted in two immutable things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an act or deed , such as we make and deliver when we convey any thing from one to another . an instrument of an assurance . this is the promise and the oath of god. security is given by them ; both from their own nature , and also because they are two ; two witnesses whereby the thing intended is established . but what need was there of two such things ? is it because one of these was weak , infirm , alterable , such as may be justly challenged , or excepted against ; that the other is added to strengthen and confirm it ? no , saith the apostle , both of them are equally immutable . wherefore we must still carry along with us , the infinite and unconceiveable condescension of god in this matter , who to obviate our temptations , and relieve us under our weaknesses , is pleased to give this variety unto his divine testimony , which he did ex abundanti ; not only beyond what he was any way obliged unto , but whatever we could desire or expect . for ( ) this makes the evidence absolute , and uncontroulable , that as they are two things which are produced to make it good , so they are both of them equally immutable ; such as neither in their own nature , nor in their execution were any way exposed or liable unto alteration . for the promise it self was absolute , and the thing promised depended on no condition in us , on nothing without god himself . for there was in the promise it self , all the springs of all that is good , and of deliverance from all that is evil , so that on every side it brings along with it the condition of its own accomplishment . but whereas god in the covenant of works did give no promise unto mankind but what was conditional , and suspended on such things on our part , as might or might not be , whence it came to pass that we sinned and came short of it ; god in the giving out of this promise , which is the foundation of the covenant of grace , to assure us that it is utterly of another nature , and such as on no occurrence is liable unto change , confirms it with his oath . moreover the apostle confirmeth this testimony yet further from the nature of him by whom it was given . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in or by which it was impossible that god should lye or deceive . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not absolutely to lye , but by any means to deceive him who hath cause to trust what we say or do . the highest security among men consists in a promise confirmed with an oath ; and this is , and must be unto them an end of strife ; for higher they cannot go . but yet it is possible there may be a lye and deceit in their testimony , and he who trusts unto them may be deceived , as it often falls out in the world . for although the things themselves are good , and such as would secure the interest of truth only , yet men that use them are changeable , yea liars . but it is god who makes use of them in our case , and therefore is it impossible that he should lye . god having made this double engagement of his truth and faithfulness , it is utterly impossible that he should deceive any one thereby . but why doth the apostle put an emphasis upon this , that by these things it was impossible that god should lye , or deceive ? for it is necessary unto god from his own being , that it should in all things be impossible for him to lye . he cannot lye , he cannot deceive , he cannot deny himself , or his word , these things are repugnant unto his being . i answer ; that the apostle speaks not of the nature of the things themselves , but of their manifestation with respect unto us . nothing was added to the promise of god to render it more certain , firm , and stable ; but an addition was made unto it to give our minds greater security . gods immutability in promising , and impossibility in deceiving , are both equally from his nature , but the distinct proposition of them , is needful unto our encouragement and establishment . fallen sinful man stands in need of the utmost encouragement that divine condescension can extend unto , to prevail with him to receive and lay hold of the promise of grace and mercy by jesus christ. there is nothing that we are so prone unto , as to distrust the promises of god. nothing that we are with more difficulty won over unto , than to mix them with faith. to evidence this we may consider , . that the first entrance of sin into the world , was by a disbelief of the truth of god ; yea that very sin formally consisted in an apprehension , that god in his promises and threatenings had a mind to deceive us , gen. . , , . and as sin thus laid its foundation by the craft of sathan , so it endeavours to carry on its building . it continually suggests to the hearts and minds of men , that they shall certainly be deceived in trusting to gods promises . for ( ) secret thoughts there are in the hearts of men ( which are deceitful above all things , and desperately wicked ) that neither the promises nor threatenings of god are true , in the terms and sense wherein they are proposed unto them . they neither think that it shall be so bad with any as he threateneth , nor so well as he promiseth . did men believe the threatenings of god as to the fearful and eternal ruine of sinners , it were not possible they should live in sin as they do without any endeavour of amendments , so to fly from the wrath to come . nor do they think in their hearts that it shall be with them that believe according as god hath promised . they say in their hearts , the lord will not do good , neither will he do evil , zeph. . . namely , as he hath either promised or threatened . ( ) men think that there are still some reserves and latent conditions in the promises and threatenings of god , and that god knows it shall be otherwise , than they seem to pretend . by this imagination sathan deceived our first parents as to the truth of god in his threatening . he perswaded them that there was a reserve therein , that was directly contrary unto what the words of it declared ; and that by transgressing of his commands , they should not dye , but be wise and like himself . and still men suppose that the promises propose a fair ground indeed ; but that if they should go to build upon it , there is a mine under it , which would be sprung at one time or another unto their ruine . they cannot apprehend that it shall be with them according unto , and as the promise doth declare . if they should attempt to believe , yet one latent condition or other would defeat them of obtaining it ; whereas indeed the whole and entire condition of enjoying the promise is faith alone . ( ) whatever may be the truth of the promise , yet they cannot conceive that god intends them therein ; whereas yet there is no declaration or intention of god , whereby our duty is to be regulated , and whereon we shall be judged , but what is contained and expressed in the proposal of the promise it self . on these and the like grounds , the great contest in the world between god and man , is whether god be true or a liar in his promise . it is not thus directly stated in the minds of men ; for they have many other pretences why they do not believe ; but this is that which it is resolved into . for he that receives not the testimony of god , maketh him a liar . so was it with the people in the wilderness , whose carkasses fell therein because of their unbelief . the reasons they pretended and pleaded why they would not attempt to enter the land of canaan , were that the people were strong , and the cities walled , and giants among them , numb . . , , . but the true reason was their unbelief of gods promise ; wherefore god expresseth the sense of his indignation against them , with that scheme of reproach ; ye shall bear your iniquities , and you shall know my breach of promise , chap. . . or see what your unbelief hath brought you unto . and no otherwise is it with all unbelievers at present , as our apostle at large declares chap. . of this epistle . other things are pretended as the causes of their unbelief , but it is their dissatisfaction in the truth of god that is the true and only cause of it . and as this sufficiently manifests the hainousness of unbelief , so it glorifies the righteousness of god in the condemnation of unbelievers . . the curse of the law having by the guilt of sin been admitted unto a dominion over the whole soul , it is a great thing to receive and admit of a testimony to the contrary , such as the promise is . what the law speaks , it speaks unto them that are under it , as all men are by nature . and it speaks in the heart of every man , that the sinner must dye . conscience complies also , and adds its suffrage thereunto . this fixeth a conclusion in the mind , that so it will be , whatever may be offered unto the contrary . but so is the testimony of god in the promise , namely , that there is a way of life and salvation for sinners , and that god offereth this way and an interest therein unto us . nothing but the exceeding greatness of the power of grace , can enable a guilty sinner in this case to set his seal that god is true . . when the promise comes , and is proposed unto us , for the most part it finds us deeply engaged into , and as to our selves , immutably fixed on other things that are inconsistent with faith in the promises . some are interested in divers lusts and pleasures ; some are filled with inveterate prejudices through a vain conversation received by tradition from their fathers ; and some have some good hopes in themselves , that in the way wherein they are , by the religion which they profess , and the duties which they perform , they may in time arrive unto what they aim at . when the promise is proposed , the first thing included therein , is an utter relinquishment of all these things . as it is a promise of grace , so it excludes every thing but grace . wherefore when it is proposed unto any , it doth not only require that it be believed , or god be believed therein , but also that in order thereunto , we part with and utterly renounce all hopes and confidences in our selves from what we are or expect to be , and betake our selves for life and salvation unto the promise alone . some imagine that it is a very easie thing to believe ; and that the souls of men are but deceived when they are called off from the duties that light and conviction put them upon , to the way of faith in the promise . but the truth is , that what from its own nature , and from what is required thereunto , or comprised therein , it is as the most important , so the highest and greatest duty that we are called unto , and which men would of their own choice rather grind in a mill of the most burdensome duties , than once apply their minds unto . . the guilt of sin hath filled the mind of every sinner with innumerable fears , doubts and confusions that are very difficultly satisfied or removed . yea the remainders of them do abide in believers themselves , and oft-times fill them with great perplexities . and these when the promise is proposed unto them arise and follow one another like the waves of the sea ; james . . no sooner is one of them answered or waved , but immediately another supplies its room . and in them all doth unbelief put forth its power . and on these grounds it is that poor sinners have such need of the reduplication of divine assurances , that notwithstanding all pretences unto the contrary , the promise of grace in christ shall be made good and be accomplished unto them . . the especial design of god in this dispensation and condescension , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. that we might have a strong consolation . being engaged in the application of his instance in the promise and faith of god given unto abraham , the apostle here plainly dismisseth the consideration of things past under the old testament , in those blessings and temporal things which were typical of things spiritual ; and applies the whole unto present believers , and therein unto all those of future ages . that we might have . and herein he builds on this principle ; that whatever god promised , designed , sware unto abraham , that he did so promise unto all believers whatever ; so that every promise of the covenant belongeth equally unto them with him or any other . and two things the apostle lays down concerning such believers . ( ) what god designs unto them ; ( ) such a description of them as contains the qualifications necessary unto a participation of what is so designed . the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it sometimes signifies exhortation , an encouraging perswasive exhortation . and in that sense it is here taken by some expositors , as theophylact , and oecumenius . that we might have thereby a prevalent exhortation unto faith and patience in believing . but comfort or consolation is the most usual signification of the word in the new testament , as i have shewed elsewhere ; and that sense of the word alone can be here intended . a consolation it is that ariseth from the assurance of faith , and of our interest thereby in the promises of god. this is that which relieves our souls against all fears , doubts , and troubles ; for it either obviates and prevents them , or it out-ballanceth them , and bears up our souls against them . for comfort is the relief of the mind , whatever it be , against sorrow and trouble . and this consolation which god intends and designs believers , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; solamen fortissimum , forte , validum , potens . strong , powerful , prevalent . strong so as to be prevalent against opposition , is that which is intended . there are comforts to be taken , or are often taken from earthly things . but they are weak , languid , and such as fade and dye upon the first appearance of a vigorous opposition . but this consolation is strong and prevalent against all creature oppositions whatever . strong ; that is , such as will abide against all opposition . a strong tower ; an impregnable fortress , munition of rocks . for it is not the abounding of consolation in us , but the prevalency of the causes of it against opposition that is intended . . there is the description of the persons unto whom god designs this consolation by the promise confirmed with his oath ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there are three things in this description of believers , or the heirs of the promise . ( ) the way whereby they seek for relief ; they fly for refuge . ( ) the relief it self which they seek after , which is the hope set before them . ( ) the way whereby they are made partakers of it , they lay hold upon it . . they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; say we , that fly for refuge ; qui cursum corripiunt . it is the judgement of many that here is an allusion unto him who had slain a man unawares under the law , whose safety and life depended on his speedy flight unto one of the cities of refuge , numb . . , . and hereunto our translators had undoubtedly respect , whereon they rendered the word , flying for refuge . and indeed the word it self signifies such an action as is there ascribed unto the man-slayer . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly , cursum corripere , hath respect unto two things . ( ) an apprehension of danger , or a real surprisal with it , whereon a man takes his flight for deliverance . and so it was with the man-slayer ; his apprehension of the approach of the avenger of blood , to take away his life , stirred him up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to fly from the place and condition wherein he was , lest evil should overtake him . ( ) speed and diligence in an endeavour to attain that place or company , or end which a man proposeth unto himself , as the means of his deliverance ; and whereby he hopes to find safety . he that doth so fly , casts off all tergiversation , stirs up himself , gives no place to sloth or vain hopes , and useth his utmost diligence in the pursuit of his safety . and hereby doth the holy ghost lively express the state and condition of all the heirs of promise in this matter . in themselves , by nature , as they are children of the first adam , they are all exposed upon the guilt of sin original and actual unto the sentence of the law. god by various means is pleased to awaken them unto the consideration of the danger wherein they are , the execution of that curse which they are obnoxious unto being impendent over them . in this condition they see a necessity of seeking out for relief , as knowing that if it be not obtained they must perish , and that eternally . love of sin , compliance with the world , hopes of righteousness of their own , do all endeavour variously to retard and hinder them in their design . but when god proceeds to shut them up , to sharpen their convictions , and continually to represent their condition unto them , giving them to conclude that there is no hope in their present condition , at length they stir up themselves unto a speedy flight to the hope set before them in the promise . and , that is the second thing to be enquired into , namely , what is this hope that is set before us , and how it is so . ( ) most expositors take hope here by a metonymy of the subject for the thing hoped for ; that is , grace and glory , justification and salvation by jesus christ. these things are the subject matter of the promises , which we desire and hope after . and unto these we may be said to fly for relief or refuge , when in our expectation of them we are supported and comforted . ( ) some take hope subjectively for the grace of hope it self . and this we are said to fly unto , that is , speedily to betake our selves unto the exercise of it , as founded in the promises of god , foregoing all other expectations , wherein we shall find assured consolation . ( ) hope , by a metonymy of the effect for the cause , may express the promise it self , which is the cause and means of ingenerating hope in us . and this i take to be the proper meaning of the place , and which is not exclusive of the other senses mentioned . the promise being proposed unto us is the cause and object of our faith on the account of the faithfulness of god therein . faith brings forth hope , whose object is the same promise , or the good things thereof , as proposed from the same faithfulness . thence is it self called the hope , as that without which we could have none , there being neither cause of it , nor object for it . and this hope is said to be set before us , or to be proposed unto us , which it is in the declaration of the promise , or the dispensation of the gospel . therein it is proposed as the object of our faith and hope , as the means of the strong consolation which god is so abundantly willing that we should receive . and this renders the whole metaphor plain and easie . for it is evident how the promise and all that we hope for thereby is set before us and proposed unto us in the gospel , as also how we fly or betake our selves thereunto in all distresses for relief . and it is more natural to allow of this metonymical expression in the word hope , than to admit of so rough a catachresis in the other part of the words , wherein the grace of hope within us , should be said to be set before us . thirdly , with respect hereunto we are said to fly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to lay hold on , fortiter apprehendere , constanter retinere . the signification of this word , frequently used by our apostle , i have on sundry occasions before declared . it is , injecta manu , totis viribus retinere ; to hold fast what we lay hold on , with all our might and power . there will be many endeavours to strike off the hand of faith from laying hold on the promise ; and many more to loosen its hold when it hath taken it . but it is in its nature , and it is a part of our duty strongly to lay hold upon , and firmly to retain the promise when we have reached unto it . and there seems in the whole metaphor to be an allusion unto those who run in a race . for whereas they have a prize or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set before them , they first stir up themselves with all their strength to speed towards the mark , which when they have attained they both lay fast hold on , and bear it away with them as their own . so is it with believers as to the promise proposed unto them or set before them . they reach out after it , lay hold upon it , reserve it as to their interest in it , as the only means of their deliverance and salvation , and of that consolation which in every condition they stand in need of . and from the words so opened we may observe that , sense of danger and ruine from sin , is the first thing which occasions a soul to look out after christ in the promise . it is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which includes a respect unto danger to be avoided , whence we render it , fly for refuge . as the lord christ came to seek and save that which was lost , to call not the righteous but sinners to repentance , to be a physician to the sick and not to the whole ; so if men are not sensible of their lost condition , of the sin and sickness of their souls , they will never in good earnest look out after him . and therefore as those by whom conviction of sin , and humiliation for it are despised , as they are by many , christ himself also , who is the end of the law and all its convictions for righteousness , is despised ; so the profession of christ and hopes of salvation by him is in vain in all those who were never truly made sensible of sin and the danger of eternal ruine thereby . a full conviction of sin is a great and shaking surprisal unto a guilty soul. hence is such an one here tacitely compared unto him who had killed a man at unawares . he was just before in a condition of peace and safety , fearing no man , but with quietness and assurance attending his own occasions . but having now slain a man at unawares , he finds all things on a suddain changed round about him . fear within , and danger from without , do beset him on every hand . if he seeth any man , he supposeth him the avenger of blood ; and if he seeth no man , solitude is dreadful unto him . no otherwise is it with them who are throughly convinced of sin. they were alive , as the apostle speaks rom. . and at peace , fearing no more evil than they felt ; perhaps perswading themselves that all things were well between god and their souls , or not much solicitous whether they were or no. in this state the commandment comes and discovers their guilt and danger thereon , and unveils the curse which until now was hidden from them , as the avenger of blood ready to execute the sentence of the law. this being a thing which they never expected nor feared , fills them with great surprisals . hence are those cries of such persons ; what shall we do to be saved ? that argue a great distress and no small amazement . and those who know nothing of these things are utterly ignorant both of sin and grace . the revelation or discovery of the promise , or of christ in the promise , is that alone which directs convinced sinners into their proper course and way . this is the setting of an hope before them , wherein they are called to look unto their strong tower as prisoners of hope , that they may be brought out of the pit through the blood of the everlasting covenant . the man slayer probably might have many contrivances suggested in his mind , how he might escape the danger whereunto he was exposed . to leave his present habitation , to lye hid , to betake himself unto woods or desarts , and the like vain hopes might present themselves unto him . but all these things did but keep him out of his way , and divert him from his duty ; and the longer he entertained them in his thoughts , the more his danger was increased , and his life hazarded . it was the remembrance alone of the city of refuge , set before him in the law , that directed him to his proper duty , and set him in his way unto safety . it is no otherwise with persons under the convictions of sin. many things present themselves unto their minds , with hopes of relief attending them . sin it self with a continuance therein will do so , so also will sloth , and the procrastination of present duty ; but especially some duties themselves , a righteousness by the works of the law will do so , and with many is effectual unto their ruine . whilst these or any of them are attended unto , the way of duty and safety is hidden from the eyes of sinners . but when the promise , christ in the promise is proposed unto them , is set before them , so soon as they direct their eyes that way , they see their course plain before them , and what it is they must betake themselves unto , if they intend a deliverance out of the condition wherein they are . where there is the least of saving faith , upon the first discovery of christ in the promise , it will stir up the whole soul to make out towards him , and a participation of him . as faith is begotten in the soul by the promise , so the first natural genuine act of it , tends unto a farther interest in and participation of that promise . in going to christ upon his call and invitation , in laying hold upon him in the promise , consists the nature , life , and being of the duty , obedience and grace of that faith which is in the heirs of promise . it is the duty and wisdom of all those unto whom christ in the promise is once discovered , by any gospel-means or ordinance once set before them , to admit of no delay , of a through closing with him . many things , yea things innumerable will offer themselves with subtilty and violence unto that end ; yea all the crafts and power of the gates of hell will engage to the same purpose ; but as faith being really set on work will prevail against them all , so it is our duty to avoid them , as those which under specious pretences strike at the life and eternal welfare of our souls . there is a spiritual strength and vigour required unto the securing of our interest in the promise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to lay fast and firm hold upon it . the greatness of our concern therein , the opposition that will be made thereunto , the love wherewith our faith ought to be accompanied , do require the utmost of our strength and diligence herein . the promise is an assured refuge unto all sin-distressed souls who betake themselves thereunto . where any souls convinced of sin by the charge of the law , and their own lost condition thereon , do betake themselves unto the promise for relief , god is abundantly willing that they should receive strong consolation . for herein doth the nature of that faith consist which hath the promise of pardon , justification and salvation given unto it . and hereon i might enlarge to manifest the true nature of that faith which hath the promises , but i must not too far digress . verse . which ( hope ) we have as an anchor of the soul , both sure and stedfast , and which entereth into that within the vail . having made mention of our hope with respect unto the promise of god , he adds an account of the use of that hope in the course of our faith and obedience . and he leaves herein the metonymical signification of the word , returning unto that which is proper , namely , the grace of hope in us . but this he doth not absolutely , but as it includes its object or the promise laid hold upon by faith. for he doth not expresly mention hope it self , but includes it in the relative article , and so respects not its self alone but its object also , which he had mentioned before , hope as arising from , or caused by and fixed on the promise of god. wherefore the use of hope as fixed on , and mixed with that promise , securing our interest therein , is that which he declares in this verse . and three things are to be briefly spoken unto in the opening of these words . ( ) the nature of this hope . ( ) its use and properties . ( ) its operation and effects . the first is included , the second expressed under a natural , and the third under a typical similitude . . the grace of hope being not expresly mentioned but only included in the words , and that not with respect unto its essence and nature , but its use and operation , here is no occasion given to insist upon it . only whereas it is supposed as the principal subject of the proposition , it may briefly be spoken unto . this hope elsewhere he calls our confidence , and ascribes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a glorying or boasting unto it , chap. . . and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or full assurance ; chap. . . wherefore it is that grace whereon our assurance , or that full perswasion of faith which gives confidence and glory , doth depend . and there is nothing more adverse unto it , than the common notion of hope . for it is generally conceived as a dubious , uncertain , fluctuating expectation of that which may be , or may not be for the future . now although such expectations of all sorts may be included in the general notion of hope , yet are they excluded from the nature and use of that grace of hope which is recommended unto us in the scripture . for this is a firm trust in god for the enjoyment of the good things contained in his promises , at the appointed season , raising in the soul an earnest desire after them , and expectation of them . and for want of the knowledge of the nature of this grace , many live without any benefit of its exercise . let two things concerning it be observed and they will give light into its nature and use. ( ) that it springs from faith , in that it fixeth all its expectation on the good things in the promise , and that as promised . but it is faith alone that receives the promise and giveth an interest therein . ( ) that its nature and essence consists in trust in god , which if it be not the foundation of all its exercise , whatever may be so called is but a deceiving presumption , psal. . . . . psal. . . &c. wherefore it is the fiduciary act of faith on god in the promises , as it respects the good things of it , as yet absent , future , unenjoyed . . the use and operation of this hope , the apostle expresseth by a double metaphor , the one taken from things natural , the other from things instituted and typical . it s use he sets forth by a metaphor taken from things natural ; it is the anchor of the soul , firm and stable ; and its operation by a metaphor taken from things typical , it entereth into that within the vail . . in it self and as unto its use he compareth it unto an anchor ; it is the anchor of the soul. for the souls of believers it seems have need of an anchor . and there is much instructive efficacy in such similitudes they are the only lawful images in things sacred . for that which in its self is invisible , is by a suitable representation proposed unto the reason of the mind , and even objected unto sense it self . hence as used in the scripture , they are eminently communicative of spiritual light and experience unto the soul. and this instructive allusion is to be taken from the principal ends of the things compared , and ought not to be extended unto other circumstances which belong not thereunto . yea a dissimilitude is allowed in them all . wherefore our hope , as before described , is compared unto an anchor . ( ) with respect unto its use. ( ) with respect unto its adjuncts and properties . as the nature and use of an anchor is to hold fast the ship whereunto it doth belong , and to keep it steady . and it is principally of use at two seasons . ( ) in storms and tempests , when the art and skill of the mariners are overcome by the fierceness of the wind and sea that they cannot steer the ship in its right course , nor preserve it from rocks or shelves . then is an anchor cast out , which if it have the properties here mentioned , will hold fast and retain the ship in safety against all outward violence . ( ) when ships are in their harbour that they may not be tossed up and down at uncertainty , that men may attend their occasions and not be driven to and fro with every wind , which our apostle alludes unto , ephes. . , . an anchor is cast to keep the vessel steady unto its posture . there are therefore two things supposed in this allusion . ( ) that the souls of believers are sometimes exposed unto storms ; and a stress of spiritual dangers , persecutions , afflictions , temptations , fears , sin , death , and the law , do make up these storms that oft-times beat upon them . and they are compared here unto storms ; ( ) because of their violence . there are degrees in them , and some are far more urgent than other , as storms are of various sorts ; but generally all of them have one degree or other of fierceness and violence . ( ) because of their tendency ; they tend in their own nature unto ruine and destruction . it falls out indeed sometimes that a storm at sea , although it terrifie the passengers , and discompose the ship , yet accidentally falling in with its course for a season doth speed it in its voyage . but in their own nature all storms tend unto ruine and destruction . so likewise do all the ways and means whereby the state of believers with their interest in the promise are assaulted . they all tend unto the ruine of their souls . it is true through the holy , wise disposal of all things by the lord jesus christ , they do for the most part issue in the growth of their faith and furtherance of their salvation . but this they have not of themselves , their work and tendency is of another nature . our apostle gives us a description of these storms , with the use of this anchor in them , and the success thereof in the safety of the souls of believers , rom. . , , , &c. ( ) the ordinary occasions of this life and our duties towards god and men therein are like the tradings of ships in their harbour . for therein also a good and sure anchor is necessary for them , the neglect of the use whereof hath proved ruinous to many . and without that which spiritually answers thereunto we shall fluctuate up and down in all that we do , and be in continual hazard of ruine . in these seasons hope , as before described , is the anchor of the soul ; and as that is let down through the waves and darkness of the ocean , by its cable , until it comes to fix it self in the bottom ; so our hope let out as it were by the sure word of god , entreth into that wherein it fasteneth it self and fixeth the soul. . the allusion respects the properties of an anchor , which as here expressed are two , the one respecting its nature , the other its use. ( ) it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sure ; that will not fail ; it may be safely trusted unto . the substance of it is firm , the proportion of it is suited unto the burden of the ship ; and it is no fair promising and yet deceitful engine . ( ) in its use it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , firm and stedfast , which no violence of winds or storms can either break or move from its hold . such is hope unto the soul. ( ) in its nature it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sure , and not a deceiving imagination . it maketh not ashamed , rom. . . by any failure or disappointment . groundless presumptions are the deceitful engines , whereby the souls of multitudes are ruined every day ; of no more use than if the mariners should cast out a logg , or a burden of straw , to stay their vessel in a storm . but hope proceeding on and built on faith , is infallible and will not deceive . ( ) in its use it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , firm and invincible , against all oppositions , not indeed from its self , but from the ground which it fixeth upon , namely , christ in the promise , as the next words declare . for , secondly , the way or means whereby this spiritual anchor secures our souls is expressed in the words following , and which entereth into that within the vail . and herein there is a dissimilitude in the comparates . for an anchor is cast downwards and fixeth it self in the earth at the bottom of the sea ; but hope ascendeth upwards , and fixeth it self in heaven , or in that which is therein . and we must enquire , ( ) what is this vail . ( ) how hope entreth it . ( . ) what is that within it , that hope entreth into . ( ) for the vail it self , the apostle unto that natural allusion which he insists upon , adds also one that is typical , which renders the whole context figurative , as we shewed before . the vail therefore here alluded unto , was that which parted the most holy place from the sanctuary or body of the temple . this our apostle calls the second vail , chap. . . and here the vail absolutely . for the body of the temple whereinto the priests only entred to offer incense , was separated from the people by the first vail , as the most holy place was from that , by the second vail . through the former the ordinary priests passed every day to offer incense ; through the latter the high priest passed , and that once a year . now that which was denoted hereby with respect unto christ and his priesthood , were these aspectable heavens through which he passed in his ascension into the glorious presence of god. see our exposition on chap. . ver . . within the vail therefore , is within and above these visible heavens , the place of gods glorious residence , the holy tabernacle not made with hands , where the lord christ continueth to administer for his church . ( ) this hope entreth into , or passeth through . the heavens are as a vail unto the sense and reason of man ; there , their sight and their thoughts are bounded ; they can neither discern nor judge of any thing that is above or within that vail . but faith with hope pierceth through it ; no created thing can keep them at a distance from god himself . as an anchor stays not in the waves of the sea , as it cannot fix it self in the waters , but pierceth through them until it come unto solid earth in the bottom ; no more doth or can the hope of a believer fix it self on any thing under these heavens , but it pierceth through all till it come within the vail . and this it doth ( ) under the conduct of faith , which goes before it , and presents unto it the things hoped for , heb. . . ( ) by the rule and line of the word which on no occasion it will vary from . and ( ) this it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to that which is within . and what is it that is within this vail ? not an ark and a mercy-seat , not tables of stone and cherubims , the work of mens hands ; but the things signified by them ; god himself on a throne of grace , and the lord christ as the high priest of the church standing at his right hand . god the father as the author of the promise of grace , christ as the purchaser of all mercy , the counsel of peace being between them both . here hope fixeth it self to hold the soul stedfast in all the storms and tempests that may befall it . wherefore that which hope fixeth on within the vail ; is ( ) the father as the author . ( ) the lord christ as the purchaser . ( ) the covenant as the conveyance of all grace ; which were all typically represented by the things within the vail of old. and the apostle makes use of this expression for two reasons . ( ) because our hope and faith are not now fixed and bounded on types , shadows , and obscure representations of the good things of the promise , as things were under the old testament . all these things are now passed away , and we have immediately to deal with god and christ jesus . ( ) to instruct the hebrews in the nature and use of the old tabernacle institutions , and from thence in the true nature of the priesthood of christ which he is now returning unto . and we may observe from these words , that all true believers are exposed to storms and tempests in this world . this makes anchors so necessary for them . the wise god would not have provided an anchor for them and enjoyned its use , if he had not known they would be exposed unto storms . he that dwells at peace in his house , of all things thinks least of an anchor . but we are to look for storms . suppose we might pass our time of sojourning here without outward troubles , which yet he is exceedingly unwise who promiseth unto himself any such thing , whilst we are in the flesh , and accompanied with so many occasions of distress on every hand ; yet who can escape from those inward trials , exercises and troubles , from temptations , darkness , sin , and the law , wherewith we are often tossed and afflicted , and it may be for a season not comforted ? for , these storms would prove ruinous unto the souls of believers , were they not indefeasibly interested by faith and hope in the promise of the gospel . every storm almost will be too hard for ships without cables or anchors . and as little security have we in a time of trial from any thing in our selves , if hope hold not fast on the promise which is the anchor of the soul. and this it will do if it be genuine . for , no distance of place , no interposition of difficulties can hinder the hope of believers , from entring into the presence of , and fixing it self on god in christ. it pierceth through the clouds , passeth through the heavens , stops not at their glorious vail , until it comes unto the eternal fountain and spring of all grace and mercy . and therefore , the strength and assurance of the faith and hope of believers is invisible unto the world . they enter in within the vail where no eye of reason can pursue them . there all their concerns are hid , and the secret influence which unto all purposes they have from thence is sometimes admired , sometimes derided by the blind and wicked world . however it is effectual to their good . for , hope firmly fixed on god in christ by the promise will hold steady and preserve the soul in all the storms and trials that may befall it . it is an anchor both sure and stedfast . wherefore , it is our wisdom at all times , but especially in times of trial , to be sure that our anchor have a good hold-fast in heaven . this alone will be our preservation and security ; if we are fixed on that within the vail . verse . whither the forerunner is for us entred , jesus made an high priest for ever after the order of melchisedec . the apostle issueth this long digression as he doth all his other discourses , in the person of christ ; who being the author and finisher of our faith , with him he begins , and in him he ends continually . and three things he aims at in this verse . . to give new assurance unto the efficacy and prevalency of hope fixed on the promise as it enters in unto that within the vail ; namely , because christ our high priest is there . it enters there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whither christ is gone . even heaven it self would be no safe place for us to fix the anchor of our trust and hope in , if christ were not there . for without him there would be no throne of grace in heaven , as there could have been no typical throne in the sanctuary , without the mercy-seat . and this contains the relation between the two verses ; wherein we see that , after the most sincere performance of the best of our duties , our comforts and securities are centred in christ alone . our hope entring within the vail is a safe anchor , because christ is there . . the apostle in these words by an artificial transition , lands us on that coast which he all this while steered towards ; and this is the priesthood of christ as represented in that of melchisedec . this he had asserted chap. . . but upon the consideration of the depth of this mystery , the importance of the subject matter of it , with the present state of the most of these hebrews , he engageth into that long digression for their due preparation unto the hearing and receiving of it , which we have now passed through . wherefore having discharged his conscience and duty towards them in various admonitions , he returns again in these words unto that design and discourse , which there he had broken off . and from the nature of his digression we may learn that , as the minds of men are greatly to be prepared for the communication of spiritual mysteries unto them , so the best preparation is by the cure of their sinful and corrupt affections , with the removal of their barrenness under what they have before learned and been instructed in . it is to no purpose , yea it is but the putting of new wine into old bottles to the loss of all , to be daily leading men into the knowledge of higher mysteries , whilst they live in a neglect of the practice of what they have been taught already . . he gives an account of the lord christ unto whom he hath now reduced his discourse , in sundry particulars ; as , . he expresseth him by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; jesus . and by the interposition of this name here the apostle may design two things . ( ) to mind us of the signification of it , whence the reason of his assumption of it was taken . jesus signifies a saviour ; and he was called jesus , because he was to save his people from their sins , matth. . . he therefore concerning whom all these things are affirmed , is to be considered as our saviour ; who had the name of a saviour given him by god himself , with respect unto the work which he was to do , thes. . . and he is jesus still , able to save to the uttermost them that come unto god by him . ( ) to reflect on the common use of that name in the world . this was the name under which he was reproached , reviled , crucified and slain as a malefactor , they crucified jesus . wherefore the apostle treating here of the glorious exaltation of the son of god , that none might pretend or fancy to themselves that it was any other thing or person that he intended , he expresseth him by that name , whereby he was known in the world , under which he was reproached and suffered . and this all the apostles were careful to inculcate in the first preaching of the gospel ; jesus of nazareth , acts . . this jesus hath god raised up , ver . . his son jesus whom ye delivered up and denied in the presence of pilate , chap. . . jesus of nazareth whom ye crucified ; chap. . . jesus whom ye slew and hanged on a tree , chap. . . for as they testified hereby that they were not ashamed of his cross , so they laid in security for faith , against all those fond imaginations which have been since vented , that christ in heaven and in us is somewhat else than that jesus who was crucified on the earth . this is that which by the use of this name he calls our faith unto , namely , that it is one and the same jesus , who was humbled and is exalted , who died ignominiously and lives for ever in glory . this same jesus is our saviour in every state and condition , the same on the cross and the same at the right hand of the majesty on high . hence he is still represented in heaven as a lamb slain , rev. . . and all apprehensions unto the contrary are destructive unto the whole foundation of the gospel . . he describes him by that office and action whence our hope receives its great encouragement to enter within the vail ; namely , that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a forerunner for us , and as such is entred in thither . in this place alone is this title assigned unto the lord christ , though the things intended in it are elsewhere expressed . and so it must be said concerning the name of a surety , which our apostle makes use of in the next chapter , ver . . great mysterious truths may often be comprised in one word , used and employed by the holy ghost for our instruction ; and therefore every word of the scripture is diligently to be searched into . it is indifferent whether we render the words , the forerunner for us , that is , our forerunner is entred ; or the forerunner is entred for us . in the first way the qualification of his person , a forerunner for us ; in the latter the design of his action , the forerunner acting for us , is intended . both come to the same purpose ; and our translators so place the words as if they enclined unto the latter sense . two things we are to enquire into . ( ) what is a forerunner . ( ) what the holy ghost would instruct us in by this ascription unto christ , or he is a forerunner entring within the vail for us . ( ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , praecursor ; is one who in an affair of publick concern , makes speed by himself unto the place whereunto the affair belongs , to give an account of it , and to dispose of all things needful and suited unto the disposal of the affair that he reports . commonly indeed such a publick harbinger is inferiour unto those who come after , under whose conduct the main of the affair doth abide . but this is only where he who is the forerunner or harbinger is so and no more . but now although the lord christ be a forerunner also , yet he is more ; he is the person in whose hand lyeth the whole affair and its conduct . and he was himself the forerunner , because of the greatness of the matter he had in hand , not manageable by any other . and we may consider the words distinctly . ( ) his being a forerunner . ( ) for us . ( ) where he is so , within the vail . ( ) he is in his entrance into heaven , or the holy place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a forerunner . this the high priest of old when he entred once a year into the holy place was not . he entred thereinto himself , but he made no way for any to follow after . he did not go before the people to give them an entrance into the holy place ; but both by his entrance and his return signified their exclusion for ever . we have then herein another instance of the excellency of our high priest and his office. when he entred into the holy place , he did it not meerly for himself , but to go before , to lead and conduct the whole church into the same glory . ( ) he is a forerunner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for us ; that is , for all believers , for the whole church in all times , ages and places . and this he is three ways . . by way of declaration . it belongs unto a forerunner to carry tidings , and to declare what is the success that hath been obtained in the affair which he giveth an account of . the lord christ entring into heaven makes an open declaration , that he hath led captivity captive , spoiled principalities and powers , triumphed over them , that he hath obtained his portion , and divided the spoil with the strong , isa. . . that he hath rescued his church from the power of sin , sathan , death and law. and there were two parts of the triumphant declaration made by this forerunner of the church . ( ) that he had discharged his original engagement for the salvation of believers under the old testament , on the faith whereof they were accepted with god , and saved . hence upon his entrance within the vail , they also joyn in that doxologie , rev. . , , , . and he was their forerunner also . for although i have no apprehension of the limbus patrum fancied by the papists , yet i think the fathers that died under the old testament had a nearer admission into the presence of god , upon the ascension of christ , than what they enjoyed before . they were in heaven before , the sanctuary of god ; but were not admitted within the vail , into the most holy place , where all the counsels of god in christ are displayed and represented . there was no entrance before either as to grace or glory within the vail , heb. . . for as i said , within the vail are all the counsels of god in christ laid open , as they were typed in the holy place . this none could or were to behold , before his own entrance thither . wherefore he was their forerunner also . ( ) to declare the redemption of all the elect that were to follow him in their several generations . this is triumphantly declared in heaven , psal. . , , . psal. . , , , . . by way of preparation . and this is twofold . ( ) with respect unto our present gracious entrance into the holiest , by faith and prayer . this way was not made for us whilst the old tabernacle was standing , chap. . . but this way is now prepared for us by our forerunner , chap. . , , , . we have an entrance into heaven even whilst we are here on the earth . an entrance is made for our faith , for our hope , for our prayer ; wherever they enter , our souls do enter , and are present . and this entrance we make daily , and that with boldness and assurance on the account of our forerunner . ( ) as unto our future entrance into glory . under this capacity as a forerunner , it belongs unto him to prepare mansions for us in his fathers house , whither he is gone , and which he hath promised to do , joh. . . he prepares mansions for us , and he prepares us for those mansions , suiting grace and glory unto each other . heaven indeed is ready for us , whenever we are meet and ready for heaven . . by the way of possession . he had now obtained for the church eternal redemption , and purchased for them and in their name an everlasting inheritance , acts . . this he went , for them and in their name to take possession of , and to reserve it in the heavens for them , pet. . . hereon being by adoption made heirs of god , they become to be coheirs with christ , rom. . . and are at last admitted into the same glory with him . so is he a forerunner for us . . as a forerunner he is entred within the vail ; that is , into heaven it self , the place of the glorious presence of god. and this also may be considered two ways . . with respect unto what he hath already done for us ; and two things are included therein . ( ) that he had compleatly finished the work he had to do upon the earth . he had absolutely won the victory , and secured the church from all its spiritual adversaries . without this a triumphant entrance into heaven had not been granted unto him . ( ) gods blessed approbation of all that he had done here below , isa. . , . phil. . , , , , . . with respect unto what he hath yet to do for us . hence it is that he is not said absolutely to enter into his glory ; but to enter as a priest , as through a vail , as into the holy place ; where he continues as our forerunner in the exercise of that office ; as the apostle declares in the close of the verse ; made an high priest after the order of melchisedec , whereof we must treat in the next chapter . now the lord jesus being thus entred into heaven as our forerunner , gives us manifold security of our entrance thither also , in the appointed season . this he assures us of , joh. . , . for ( ) he passed through all the storms of trials , temptations , persecutions , and death it self , that we are exposed unto ; and yet is landed safely in eternal glory . his anchor was trust and hope in all his storms , chap. . . isa. . , , . and it was tried to the utmost , psal. . , , . it preserved him in them all , and will be no less faithful unto the whole church . as he hath thus gone before us , he is able to succour us , and hath given us in himself a pledge of success . ( ) he is now where our hope is fixed , namely , within the vail , where he takes care of it and will preserve it unto the end . again , if the lord christ be entred in heaven as our forerunner , it is our duty to be following of him with all the speed we can . and it is required hereunto . ( ) that we be willing to follow him , in the way wherein he went , as well as unto the place whither he is gone . and the way he went was , ( ) the way of obedience , chap. . , . ( ) the way of suffering , chap. . . holiness and the cross are the two essential parts of the way whereby our forerunner entred into glory . ( ) that we burden not our selves with any thing that will retard us , chap. . . and we may see whereon the security of the church doth depend as to the trials and storms which it undergoes in this world . he that can consider the opposition that is made unto it in the world , the counsel , the power , and the malice which are ingaged unto its ruine on the one hand ; and it s own weakness , solitariness , helplesness on the other , cannot but admire whence it is that it is preserved one moment from destruction . there is no proportion between its visible defence and the visible opposition that is made unto it . it is jesus our forerunner who is within the vail , taking care of all our concerns , that is alone our security . and what will he not do for us , who in the height of his glory is not ashamed to be esteemed our forerunner ? what love , what grace , what mercy may we not expect from him ? and , when our hope and trust enter within the vail , it is christ as our forerunner that in opeculiar manner they are to fix and fasten themselves upon . an exposition on the vii . chapter of the epistle to the hebrews . chap. vii . there are almost as many different analyses given of this chapter , as there are commentators upon it . and sometimes the same person proposeth sundry of them , without a determination of what he principally adheres unto . all of them endeavour to reduce the whole discourse of the apostle unto such a method as they judge most artificial and argumentative . but , as i have else-where observed , the force of the apostles reasonings doth not absolutely depend on any such method of arguing as we have framed unto our selves . there is something in it more heavenly and sublime , suited to convey the efficacy of spiritual truth , as to the understanding , so to the will and affections also . for this reason i shall not insist on the reducing of this discourse unto any precise logical analysis , which none of the ancients do attempt . but whereas those methods which are proposed by learned men , whereunto , in their judgment , the apostles arguing is reducible , are onely diverse , and not contradictory unto one another : the consideration of all , or any of them , may be of good use to give light unto sundry passages in the context . those who have laboured herein with most appearance of accuracy , are piscator and gomarus . my design being to examine and consider all the apostles arguings , and their connexions particularly , i shall content my self with a plain and obvious account of the whole in general . the design of the apostle in this chapter is not to declare the nature , or the exercise of the priesthood of christ , though the mention of them be occasionally inserted in some passages of it . for the nature of it , he had spoken unto , chap. th . and treats of its use at large , chap. th . but it is of its excellency and dignity that he discourseth in this place , and that not absolutely neither , but in comparison with the levitical priesthood of the church under the old testament . as this was directly conducing unto his end , so it was incumbent on him in the first place to confirm : for if it were not so excellent , it was to no purpose to perswade them to embrace it who were actually in the enjoyment of another . this therefore he designeth to prove , and that upon principles avowed by themselves , with light and evidence taken from what was received and acknowledged in the church of the hebrews from the first foundation of it . after this , he manifests abundantly the excellency of this priesthood from its nature and use also . but he was , in the first place , to evince it from the faith and principles of the ancient church of israel , which he doth in in this chapter : for he declares how god had many ways instructed them to expect an alteration of the levitical priesthood , by the introduction of another more useful , efficacious , and glorious ; the continuance of them both in the church at the same time being inconsistent . herein was the authority and infinite wisdom of god made manifest in his dealing with the church of old : by his authority he obliged them unto a religious observance of all those institutions which he had then appointed ; this he did unto the last day of the continuance of that state of the church , mal. . , , . but in his infinite wisdom , he had before them , in them , and with them , inlaid instructions for the church , whereby they might see , know , and believe , that they were all to cease and issue in something better afterwards to be introduced . so moses himself in all that he did in the house of god , gave testimony unto what was to be spoken and declared afterwards , chap. . . and with respect unto both of these , did that church greatly miscarry : for first , in many ages it could not be brought with any constancy to submit unto the authority of god in obedience unto his ordinances and institutions , as the whole story of the old testament doth declare . and now , when the time was come , wherein they were all to cease , under a pretence of adhering to the authority of god , they rebelled against his wisdom , and refused to consider the instructions which he had inlaid from first to last concerning their ceasing and alteration ; whereon the generality of the church fell and utterly perished . this therefore the apostle designs here to enlighten them in . and this should teach us with what diligence , with what reverence , with what subjection of soul , and resignation of our understandings unto the will and wisdom of god , all divine revelations are to be enquired into . so dealt in this matter the holy men and prophets of old , pet. . , . and as for want hereof , the whole church of the jews perished at this season ; so in all ages sundry particular persons did wofully miscarry ; see lev. . , , . sam. . , . chron. . . and the want hereof is the bane of most churches in the world at this day . in order unto the end mentioned , the apostle in the first place declares , that antecedently unto the giving of the law , and the institution of the levitical priesthood thereby , god had , without any respect thereunto , given a typical praefiguration of this priesthood of christ , in one who was on all accounts superiour unto the levitical priests , when they were afterwards introduced . this sacred truth which had been hid for so many ages in the church , and which undeniably manifests the certain future introduction of another and a better priesthood , is here brought to light , and improved by the apostle . as life and immortality , so all spiritual truth , was brought to light by the gospel , tim. . . truth was stored up in the prophecies , promises , and institutions of the old testament ; but so stored up , as it was in a great measure hidden also ; but was brought forth to light , and made manifest in the gospel . for whereas it is said , that the great mystery of the manifold wisdom of god , was hidden in him from the beginning of the world , ephes. . , . the meaning is not , that it was so hid in the will and purpose of god , as that he had made no intimation of it ; for he had done so variously from the foundation of the-world , or the giving of the first promise : but he had so laid it up , and stored it in his sacred revelation , as it was much hid from the understanding of the best of men in all ages , untill it was displayed and brought forth to light by the gospel , psal. . . . . and all that glorious evidence of the grace of god which now appears unto us in the writings of the old testament , is from a reflection of light upon them from the new testament , or the revelation of god by jesus christ. and therefore the whole church of the jews , although they were in the entire possession of those writings of the old testament for so many ages , never understood so much of the mystery of the will and grace of god declared in them , as every ordinary believer under the gospel is enabled to do . and if we have the privilege and advantage of those oracles of god which were committed to them , incomparably above what they attained unto , certainly greater measures of holiness , and greater fruitfulness in obedience , are expected from us than from them . these things , the instance here insisted on by our apostle , will manifest . he in whom this praefiguration of the priesthood of christ was made , is melchisedec , concerning whom and his priesthood an account is given in the first part of the chapter unto ver . . and the description given of him consisteth of two parts : ( . ) the proposition of his story , or what is recorded concerning him , ver . , , . ( . ) the application of it unto the present purpose and design of the apostle , ver . , , , , , . and this closeth the first general part of the chapter . the second part of it , from ver . . unto ver . . consisteth in a double inference , with their improvements taken from that discourse , as respecting christ in his office . ( . ) unto the removal , abolition , or taking away out of the church , the whole aaronical priesthood , with all the worship of the tabernacle and temple , which depended thereon . this he evidently proves to ensue from the respect that was had unto the lord christ in the priesthood of melchisedec , whereof he had given an account . hereunto do all arguings belong , ver . , , , , , , . ( . ) unto the excellency of the priesthood of christ in it self above that of the tabernacle , even during its continuance , which follows no less evidently from what he had proved before , ver . , , , , , , . ( . ) having laid this foundation in his demonstration of the necessary removal of the aaronical priesthood , and the preeminence of that of christ above it , even whilst it did continue , he further declares the nature of it , from the dignity and qualifications of his person , with the manner of the discharge of his office on this account , ver . , , , , . for the design of the apostle in this epistle , especially in this chapter and the three that ensue , is to open unto us , or turn aside a double veil ; the one here below , the other above : that below is the veil that was on all the ordinances , institutions , ceremonies , and types of the law. this is the veil that is unto this day upon the jews , that they cannot see unto the end of the things that were to be done away . this he removes by giving a clear and full account of the mind of god in them , of their use and signification . the other above is the veil of the heavenly sanctuary : this he opens unto us in a declaration of the ministry of christ our high priest therein , as we shall see . and under these heads , as the apostle plainly convinceth the hebrews of the ceasing of their priesthood and worship , and that unto the unspeakable advantage of the church ; so to us he doth unfold the principal design and end of all the mosaical types of the old testament , with the institution of god in them . this may suffice as a plain view and prospect of the general scope of the apostle in these discourses . the especial coherence of one thing with another , the nature of his instances , the accuracy and force of his arguings , the perspicuity of his deductions , with the like concernments of the argument in hand , shall be observed and spoken unto as they particularly occur in our progress . ver. , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is little variety in the translation of these verses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul . lat. dei summi , for altissimi , the most high god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all ; but adds in a new way of exposition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every thing that was with him ; that is , of the spoyls , as it is afterwards expounded . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul . lat. divisit ; properly syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separated , laid aside , bez. impartitus est , imparted , gave , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul . lat. sine genealogiâ ; bez. sine genere , without stock ; sine serie generis , without pedigree . the syriack gives us an exposition of this passage , whose father and mother are not written in the generations or genealogies , neither the beginning of his days , nor the end of his life ; which manifests how ancient this exposition of these words was in the church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — his priesthood remaineth . ver. , , . for this melchisedec , king of salem , priest of the most high god , who met abraham returning from the slaughter of the kings , and blessed him ; to whom also abraham divided out a tenth part of all : first , being by interpretation king of righteousness ; and after that also king of salem , which is king of peace : without father , without mother , without pedigree ; having neither beginning of days , nor end of life , but made like unto the son of god , abideth a priest continually . the words are an entire proposition , consisting of a subject , and a predicate , or what is affirmed of it . unto the subject spoken of , which is melchisedec , there is adjoyned a large description , by its properties and adjuncts in sundry particulars . that which is affirmed of him , as so described , which is the predicate of the proposition , is contained in the last words , or the close of the third verse ; but being made like unto the son of god , abideth a priest for ever . the introduction of the whole discourse , and therein its connexion unto what went before , is contained in the casual particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for ; and this may respect the reason why the apostle affirmed , and insisted so much on it , that the lord christ was a priest after the order of melchisedec : for , both the truth ( saith he ) of my assertion , and the necessity of insisting thereon , will be sufficiently manifest , if you will but consider who this melchisedec was , how he is represented in the scripture , and what is affirmed of him . or respect may be had in this word unto the whole preceding discourse , from chap. . ver . . there he lays the foundation of it , affirming , that he had many things to say of this melchisedec ; and those such , as they would not easily understand , unless they diligently applyed their minds unto the knowledge of divine mysteries ; hereof he now designs to give them an account . for this melchisedec , &c. but the connexion is most natural unto the words immediately preceding ; and a reason is given of what was affirmed in them , namely , that jesus was made an high priest for ever , after the order of melchisedec , chap. . . for it was thus with this melchisedec . when truths in themselves mysterious , and of great importance unto the church , are asserted or declared , it is very necessary that clear evidence and demonstration be given unto them ; that the minds of men be left neither in the dark about their meaning , nor in suspense about their truth . so dealeth our apostle in the large ensuing confirmation which he establisheth his fore-going assertion withal . the mention of melchisedec is introduced with the demonstrative pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this : it always hath an emphasis , and denotes somewhat eminent in the subject spoken of , mostly in a way of commendation , so ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , consider how great a man this was . this man of whom is our discourse . the person spoken of is variously described : ( . ) by his name , melchisedec . ( . ) by his original office , he was a king. ( . ) the place of his rule or dominion , which was salem ; king of salem . ( . ) by another office added to the former , which principally belongs unto the design of the apostle ; which is described , ( . ) by the nature of it , the priesthood ; a priest. ( . ) by its object and author ; of the most high god. ( . ) by his actings as a priest ; he blessed abraham : illustrated , ( . ) by the manner of it , he met him . ( . ) by the time of it , and its circumstance , when he returned from the slaughter of the kings . ( . ) by the acknowledgment of his office made by abraham ; he divided unto him the tenth part of all . ( . ) by the interpretation of his name ; the king of righteousness . ( . ) of the place of his reign ; king of peace . ( . ) by sundry properties of his person , gathered out of the relation of his history in the scripture ; without father , without mother , without pedigree , without beginning of days , or end of life . these descriptions in all these particulars being given of him , there are two things affirmed concerning him : ( . ) that he was made like unto the son of god. ( . ) that he abideth a priest continually ; all which things must be spoken unto . for the person spoken of , and described by his name , melchisedec , i shall in this place say no more of him but what is necessary for the understanding of the text. for i shall not here examine those opinions and disputes concerning him , which for the most part have been raised by needless curiosity : the fond and impious imagination of them who would have him , some of them , to be the holy ghost , and some of them god , even the father himself , have been long since exploded . that he was an angel in humane appearance , is so contrary to the design of the apostle , that not many have given countenance to that opinion . but that he was the son of god himself , in a prelibation of his incarnation , taking upon him the form of a man , as he did afterwards the internal form and being in the personal union , some learned men have conjectured and contended . howbeit , this also is directly contrary to the text , wherein he is said to be made like unto the son of god. and indeed all such opinions as make him more than man , are wholly inconsistent with the design of the apostle , which is to prove , that even among men , there was a priest and priesthood representative of christ , and his priesthood superiour to that of the law ; which hath nothing of argument in it , if he were more than a man. besides he lays it down for a certain principle , that every high priest is taken from among men , chap. . . and therefore if melchisedec were an high priest , he was so also . among these who grant him a meer man , very many , following the opinion of the jews , contend he was shem the son of noah , who was certainly then alive , and of great authority in the world by virtue of his primogeniture . but this also riseth up in contradiction unto our apostle , beyond all possibility of reconciliation . the jews who are no further concerned in him but as to what is declared by moses , may safely , as to their own principles , though not truly , conjecture him to be shem. but whereas our apostle affirms that he was without father , without mother , without genealogy , having neither beginning of days , nor end of life , we are not allowed to interpret these things of him concerning whom most of them are expressely recorded . nor will it suffice to say that these things indeed are written of him under the name of shem , but not under the name of melchisedec : for this were to make the apostle to lay the weight of so important an argument as that in hand , and from whence he infers the removal of all the ancient legal institutions out of the church , upon a niceity , and to catch as it were at an advantage for it . besides , let him be called as he will , it is his person in the discharge of his office which the apostle speaks of , and the things affirmed of him are not true concerning , or not truly applicable unto shem. and we may observe by the way , what a blessed effect it is of the care and wisdome of god towards the church , that there are so few things in the scripture that seem to administer occasion unto the curiosities and conjectures of men , and of those not any of them needful unto our faith and obedience , so as that they should receive the least prejudice by our ignorance of the precise sence of those places . the whole is filled with such depths of wisdome and truth , as require our humble , diligent , reverend , careful search into them , all the days of our lives . but particular passages , historical or mystical , such as seem to leave room for variety of conjectures , are very few : had they been multiplyed , especially in matters of any importance , it could not have been avoided , but that religion would have been filled with fruitless notions and speculations . and thus it hath fallen out in this matter of melchisedec , which being veiled or hidden in the old testament , and that on purpose that we should know no more of him , nor any of his concerns , but what is expressely written , all ages have been fruitlesly exercised , yea , pestered with such curious enquiries about him , as rise up in direct opposition unto the scope of the holy ghost in the account given concerning him . these things therefore are certain , and belong unto faith in this matter . first , that he was a meer man , and no more but so ; for ( . ) every high priest was to be taken from among men , chap. . . so that the son of god himself could not have been a priest had he not assumed our nature . ( . ) that if he were more than a man , there were no mystery in it , that he is introduced in the scripture , without father , without mother , without pedigree , for none but men have so . ( . ) without this conception of him there is no force in the apostles argument against the jews . secondly , that he came not to his office by the right of primogeniture ( which includes a genealogy ) or any other successive way , but was raised up and immediately called of god thereunto . for in that respect christ is said to be a priest after his order . thirdly , that he had no successor on the earth , nor could have ; for there was no law to constitute an order of succession , and he was a priest onely after an extraordinary call. these things belong unto faith in this matter , and no more . two things every way consistent with the scope and purpose of the apostle , yea , eminently subservient thereunto , i shall take leave to add ; the one as my judgment , the other as a probable conjecture onely . and the first is , that although he lived and dwelt in canaan , then and afterwards principally possessed by the posterity of the son of cham so called , yet he was none of the seven nations or people therein that were in the curse of noah devoted unto bondage and destruction . for whereas they were therein by a spirit of prophecy anathematized and cast out of the church , as also devoted unto destruction , god would not raise up among them , that is of their accursed seed , the most glorious ministry that ever was in the world , with respect unto typical signification , which was all that could be in the world until the son of god came in his own person . this i take to be true , and do somewhat wonder that no expositors did ever take any notice of it , seeing it is necessary to be granted from the analogy of sacred truth . my conjecture is , that he was a person of the posterity of japhet , who was principally to be regarded , as the father of the gentiles that were to be called . noah had prophesied , that god should enlarge the heart of japhet , or perswade him so , as that he should return to dwell in the tents of shem , gen. . . unto shem he had before granted the present blessing of the covenant , in those words , blessed be the lord god of shem , ver . . and thereby the bringing forth of the promised seed was confined unto his posterity . hereon among them was the church of god to be continued , and upon the matter confined , until the shilo came , unto whom the gathering of the gentiles was to be , in the enlargement of japhet , and his return to dwell in the tents of shem. and whereas the land of canaan was designed of god for the seat of the church in his posterity , he suffered it to be possessed first by the seed of cursed canaan that in their dispossessing and destruction he might give a representation and security of the victory and final success of the lord christ and his church over all their adversaries . before this came to pass , god , as i suppose , brought this melchisedec and some others of the posterity of japhet into the land of canaan , even before abraham himself , in pursuit of the promise made unto shem , had possession of it , and placed him there in a condition of office superiour unto abraham himself . and this might be done for two ends . ( . ) that a claim might be put in on the behalf of japhet unto an interest in the tents of shem in the type of the priviledge , for a while confined unto his family . this right and rule of melchisedec in those places which were to be the seat of the church enjoying the promise made to shem ; took , as it were , livery and seisin for the gentile posterity of japhet , which was in due time to be brought into the full possession of all the rights and priviledges of it . ( . ) that he might manifest that the state of gentile converts in the promise and spiritual priviledges of the church , should be far more excellent and better than was the state and privileges of the posterity of shem whilst in their separate condition , god having provided some better things for us that they without us should not be made perfect . but these things are submitted to the judgment of every candid reader . i shall onely add what is certain and indubitable , namely , that we have herein a signal instance of the sovereignty and wisdome of god. all the world was at that time generally fallen into idolatry and false worship . the progenitors of abraham , though a principal branch of the posterity of shem ( as it is like , in the line of primogeniture ) dwelt beyond the river , and served other gods , josh. . . probably abraham himself was not free from the guilt of that apostacy before his call. canaan was inhabited by the amorit 〈…〉 with the rest of the devoted nations on the one hand , and the sodomites on the other . in the midst of these sinners above others , was this man raised up , the great type of christ , with all the illustrious qualifications to be afterwards declared . and we may learn , . that god can raise the greatest light in the midst of the greatest darkness ; as , mat. . . . he can raise up instruments for his service and unto his glory , when , where , and how he pleaseth . . this signal praefiguration of christ in the nations of the world , at the same time when abraham received the promises for himself and his posterity , gave a pledge and assurance of the certain future call of the gentiles unto an interest in him and participation of him . . this is the person spoken of ; and the first thing in the description of him is his office , that he was a king. so he is reported in the first mention of him , gen. . . melchisedec king of salem . now whereas this doth not belong unto that wherein he was principally to be a type of christ , nor is the lord christ any where said to be a king after the order of melchisedec , nor doth the apostle make any use of the consideration of this office in him . we may enquire wherefore god placed him in that state and condition . and there seem to have been two ends thereof . . to make his typical ministry the more eminent and conspicuous . for , placing him in the condition of regal power and authority , what he was and did , would necessary be more conspicuous and more regarded , than if he had been onely a private man. and moreover by those possessions and wealth which he had as a king , he was enabled unto the solemn and costly discharge of his office of priesthood in sacrifices and other solemnities . god therefore made him a king , that he might be known and observed as he was a priest , and be able to bear the burden of that office. and these things were then not onely consistent , but some preparation seems to be made for the conjunction of these offices , by the priviledge and rights of primogeniture , whereof i have discoursed else-where . now although nothing can be concluded from hence concerning the preeminence of the priestly office among men above the regal , which the romanists plead for , from more vain and empty pretences ; yet it doth follow , that the greatest temporal dignities and enjoyments , ought to be subservient unto spiritual things , and the concerns of christ. . although he was not in his kingly office directly typical of christ , yet he was by being a king the more meet to represent him as a priest , seeing he was to be the onely king & priest of the church also . and it may be observed , that although moses in genesis makes mention of the acts of both his offices , yet our apostle takes notice of those of one sort onely . for moses informs us in the first place , that when he went to meet abraham , he brought forth bread and wine , that is , for the refreshment of him and his army . now this was an act of regal power and munificence . this the apostle takes no notice of , but only of his receiving tythes , and blessing abraham , which were both of them acts of sacerdotal power . wherefore although it was convenient he should be a king , yet as a king , and in what he did as a king , he was no type of christ , though there might be a moral resemblance between them . for as melchisedec refreshed abraham the father of the faithful and his army , when they were weary after their conflict with their enemies , and in the discharge of their duty ; so doth the lord christ as king of his church take care to support , relieve , and refresh all the children of abraham , all believers in all their duties , and in the whole course of obedience . so hath the wisdom of god disposed of things in the scripture unto a fitness to give instruction , even beyond what they are firstly and principally designed unto . and although this and the like considerations should give no countenance unto mens curiosity in the exposition and application of any passages in the scripture , beyond the severest rules of interpretation , yet may it encourage us unto a diligent search into them , whilst we are duly steered by the analogy of faith. and i see no reason why we may not hence collect these two things . . the lord christ as king of the church is plentifully stored with all spiritual provisions for the relief , supportment , and refreshment of all believers in and under their duties , and will give it out unto them as their occasions do require . for as melchisedec represented the lord christ in what he did , so abraham in his battel and victory , was a type of all believers in their warfare and conflict with all their spiritual adversaries . vvherefore as he and all his were refreshed by the kingly bounty of melchisedec , so shall they be from the munificence and unsearchable riches of jesus christ. . those who go to christ meerly on the account of his priestly office and the benefits thereof , shall also receive the blessings of his kingly power , in abundant supplies of mercy and grace . abraham designed nothing with melchisedec but the owning of his sacerdotal office in giving him the tythes of all , and receiving his blessing . but when he met him he was refreshed also with his kingly bounty . many poor sinners go unto christ principally , if not only at the first , upon the account of his sacerdotal office , to have an interest in his sacrifice and oblation , to be made partaker of the mercy and pardon procured thereby . but when they come to him in a way of believing , they find that he is a king also , ready , able , powerful to relieve them , and unto whom they owe all holy obedience . and this answers the experience of many , it may be the most of them that do believe . iii. this kingly office of melchisedec is farther asserted by the specification of the place where he was king and reigned . he was king of salem . there hath been great enquiry about , and much uncertainty there is concerning this place or city . two opinions , all sorts of those who have enquired into these things with any sobriety , do incline unto . for as for one who hath not long since affirmed , that this salem is hierusalem that is above , the mother of us all , he hath thought meet to give other instances also , how little he understands the things he undertakes to treat about . but some think it was that city , and no other , which was afterwards called hierusalem , and became in david's time , and so for a long continuance , the principal seat of the church and solemn vvorship of god. this place they say was first called salem , and afterwards ; it may be presently after the reign of this melchisedec , and on the occasion thereof , by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vision , or , they shall see peace , called hierusalem . others think that salem was a city or town not far from sychem , which was afterwards destroyed ; and there are reasons for both opinions . of this latter opinion hierome is the principal author and maintainer in his epistle to cuagrius . and there are three reasons for it , whereon he much insists : ( . ) that there was a city near sychem that was called salem and no otherwise . and this is plainly affirmed in the scripture , gen. . . and jacob came to shalem a city of shechem which is in the land of canaan . for those who render the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — et venit jacob pacificus or incolumis ad urbem shechem , so making the word appellative , and not the name of a place , are undoubtedly mistaken . for the same place is mentioned again in the new testament by the same name , john . . john was baptizing in aenon near to salim . for , that salim and salem are the same hierome well thews , with the reason of the variation . ( . ) he affirms , that at that time were seen at sychem the ruines of the palace of melchisedec , which manifested it to have been a munificent structure . ( . ) it is pleaded that the circumstances of the story make it necessary to judge that it was this salem . for abraham was passing by the place where melchisedec reigned , who thereon went out to meet him . now whereas he was returning from hoba which was on the left hand , or north-side of damascus , gen. . . hierusalem was not in the way of his return , but salem was . on the other side it is pleaded with more probability , that hicrusalem was the seat of his kingdom . for ( . ) it was anciently called salem , which name is afterwards occasionally applyed unto it , as that whereby it was known , psal. . . in salem is gods tabernacle , and his dwelling-place in sion , where hierusalem only can be intended . afterwards some think that when it was possessed by the jebusites , it began at first to be called jebus-salem , that is , salem of the jebusites , which by custom was transformed into hierusalem . but the approved etymology from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that the name should signifie a sight or vision of peace , is certainly true , and probably given by god himself . ( . ) in the days of joshua , the king of hierusalem was called adonizedec , a name of the same signification with melchisedec , which possibly from him was the name of the kings who afterwards reigned in that city . and that man as it should seem was in some reputation for righteousness among the canaanites , whence he managed their common cause in their danger , josh. . , , , . ( . ) abraham dwelt at this time at hebron in the plain of mamre ; and in his return from hoba or damascus , the way lay near unto hierusalem , as all charts yet declare ; and sychem was more to the north than that he should conveniently pass that way . ( . ) hierusalem being designed to be the place where the lord christ was to begin and exercise his priestly office , it may well be supposed that there this his illustrious type was to appear and be manifested ; especially considering that it was to be the place where the seat of the church was to be fixed untill the signification of the type was to be effected . and these reasons do prevail with me to judge that hierusalem was the place of the habitation and reign of melchisedec . as for what is affirmed by hierome concerning the ruines of his palace at sychem , it is notoriously known , how little credit such traditions do deserve . besides , josephus who lived years before him , makes no mention of any such thing . and it is probable that the ruines which hierome saw were those of the palace of jeroboam , who there fixed the seat of the kingdom of israel , kings . . as king of the place where he obtained the crown , ver . . but credulous and superstitious posterity chose to ascribe it unto the memorial of melchisedec rather than of him , who being the bane and ruine of the nation , his memory was accursed . and to enquire how this city came afterwards into the hands of the jebusites , is directly contrary to the design of the holy ghost , which was to hide from us the end of his life and offices , as our apostle declares . and herein also possession was taken of the seat of the church in the tents of shem , on the behalf and in the name of the japetian gentiles . and may we not observe , that , god in his sovereign pleasure gives various intervals unto places , as to the enjoyment of his worship and ordinances . this hierusalem which was at first enobled by the priesthood of melchisedec , was afterwards left for a long season unto the idolatrous jebusites . in process of time it was visited again , and made the fixed station of all solemn divine worship , as it is now left unto salt and barrenness . so hath he dealt with many other places , and in particular , notwithstanding their boasting , with the city of rome , sometimes a seat of the gospel , now the throne of antichrist . go to my place which was in shilo , jer. . , . . . by the way we must here give an account of somewhat that the apostle doth not say , as well as what he doth . after the mention of melchisedec and his being king of salem , in the story , gen. . it is added , that he met abraham , and brought forth bread and wine , ver . . . of his meeting abraham the apostle takes notice , but of his bringing forth bread and wine , not at all . hereof undoubtedly no reason can be given , but only that that particular action or passage belonged not at all unto his purpose . for he who takes notice of all other circumstances , arguing as well from what was not said of him , as from what was , would not have omitted any thing which is so expressely affirmed , as this is , had it any way belonged unto his purpose . but the importunity of the papists , who with a strange kind of considence do hence seek countenance unto their missatical sacrifice , makes it necessary that we should enquire a little farther into it . melchisedec , they tell us , as a priest and type of christ did offer this bread and wine in sacrifice to god. herein , they add , alone was he typical of christ , who offered himself unto god under the appearance of bread and wine . and he also instituted the sacrifice of the mass , wherein he should be so offered continually unto the end of the world. and on that account alone ( they say ) he continueth a priest for ever . for if he had not appointed priests here in his room to offer him unto god , that office of his would have ceased , as bellarmine disputes at large . it were easie to make naked the fondness of these imaginations , would our present design permit . some few things may be remarked on their assertions . as , ( . ) the apostle in this whole discourse wherein melchisedec is introduced and concerned , treateth not at all of the sacrifice of christ , nor intimates any resemblance between the offering of melchisedec and that of christ ; but it is the office alone and its dignity which he insists upon , designing to treat afterwards at large about his sacrifice . and when he doth so , he doth not in the least compare it with the sacrifice of melchisedec , but with those of aaron according to the law ; so that here was no occasion for him to mention any sacrifice of melchisedec's , should any such thing be supposed in the text of moses . ( . ) a supposition of such a sacrifice of bread and wine as that pleaded for , is contrary to the apostles design , and destructive of it . for whereas he endeavoureth to prove that the priesthood of melchisedec was far more excellent than that of levi , he could not do it by this , that he offered bread and wine in sacrifice , for so also did the levitical priests , lev. . . . , . but all the excellencies which the apostle insisteth on , consists in the dignity of his office , and the qualifications of his person , not in the matter of his sacrifice . ( . ) let all be granted they can desire , yet are they not advantaged as unto their especial end thereby . for what is the offering of real bread and wine , and no more , unto the offering of the body and soul of jesus christ , under the appearance of them ? ( . ) as unto what they contend , that the lord jesus christ would not be a priest for ever , unless he had those priests on earth who continue to offer him in the sacrifice of the mass : it is so far from truth , as that the contrary is irrefragably true and certain . for if he indeed hath need of other priests to carry on his office , he doth not continue the administration of it himself , or all the apostle's arguings against the perpetuity of the aaronical priesthood are invalid . but because i am not willing to engage in any thing controversial beyond what is absolutely necessary , i shall only tender some considerations evidencing that no such thing as a sacrifice can be included in that expression , he brought forth bread and wine ; and so proceed . . the process of the story directs unto another sence of words . abraham was now returned with his forces unto the valley of shaveh , which is the kings dale , ver . . a place not far from hierusalem , called , as it is likely , the kings dale , from melchisedec , unto whom it belonged ; where afterwards absalom built a pillar , for the memorial of his name , sam. . . here probably he continued for a while , as to refresh his own people , so to stay for the coming of the kings of sodom and gomorrah . for upon their defeat in the battel they had left the plain , and fled into the mountains , ver . . giving up the cities with all their spoil unto the conquerours . but now hearing of the success of abraham , and his recovery of the captives with their goods , they resort unto him for relief : he who intended to restore all unto them , stay'd for them , as it is probable , some days in the kings dale . now , it was the manner in those countries where any forces were on an expedition , that those in their way who were at peace with them did bring forth supplies of bread and wine , or water for their refreshment . for the neglect of this duty , wherein they break the laws of friendship and hospitality , did gideon so severely punish the inhabitants of succoth and penuel , judges . , , ; , , , . and the observance of this duty is recorded unto the commendation of barzillai the gileadite , who sent refreshment unto david and his army ; for he said , the people are hungry , and thirsty , and weary in the wilderness , sam. . , , . in this state of things melchisedec being the neighbour , friend , and confederate of abraham , when he came with his army and abode so near unto him , brought forth bread and wine for their refreshment ; which being a meer civil action , our apostle takes no notice of it . and they who can discover a sacrifice in this expression , have either more skill in the opening of mysteries than he had , or a better invention in coyning groundless fables and imaginations of their own . . this act of melchisedec is immediately subjoyned unto the mention of him as king , being an instance of kingly power and munificence . melchisedec , king of salem , brought forth bread and wine . after this , is added , and he was a priest of the most high god ; which is a plain introduction of , and preparation for the expression of his exercise of that office in his blessing of abraham , which ensues in the next words . the romanists contend that vau in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — is reditive , giving a reason of what was before affirmed : he brought forth bread and wine , because he was the priest of the high god. but as this offers force to the universal usage of that particle , which is connexive only ; so it will not serve their occasion . for they would have it that melchisedec only offered this sacrifice of bread and wine ; whereas if the reason why he did so , was because he was the priest of the high god , then every one who was so , was in like manner to offer the same sacrifice . and whereas they place the whole especial nature of the melchisedecian priesthood in this his sacrifice ; if this were common to him with all others , then was he not a priest of a particular order ; and so the whole discourse of the apostle is vain and impertinent . but it is plain that he having nothing to do with , nor inference to make from his royal office or acts , doth therefore omit this which evidently was an act of kingly bounty . . the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he brought forth , or caused to be brought forth , bread and wine , is no sacred word , nor is ever used in the scripture to express the sacred action of oblation or offering in sacrifice . it is always a common action that is denoted thereby . . the apostle's silence in this matter casteth this pretence out of all consideration . his design was to evince the excellency of the priesthood of christ above that of levi , from this particular consideration , that he was a priest after the order of melchisedec . to prove that he was so indeed , and withal to shew how great and excellent a person this melchisedec was , who bare that office as a type of christ in his , and also in how many things the resemblance between the lord christ and him did consist , wherein he was made like unto the son of god , he proposeth unto consideration every minute circumstance of all that was spoken of him , and what also in common use ought to be spoken of him , but being not so , was certainly omitted for some special reason and signification ; insisting on some things which no man could have conjectured to have been designedly significant , if the holy ghost himself had not made the discovery thereof ; omitting nothing , that might confirm the truth , or illustrate the evidence of his argument ; yet he wholly passeth by this passage without the least notice of it . herein , if the romanists may be believed in this accurate collection of all things , he omits nothing but only that wherein the essence and substance of his cause and plea did wholly consist . for this his offering of bread and wine in sacrifice they say , was that thing alone wherein he was peculiarly the type of christ , and dispute with great vehemency that the resemblance between them consisted herein alone , although the apostle instance expressely in sundry other things , as we shall see more afterwards , and makes no mention of this at all . it is therefore clear as the day-light , that he and they are diversly minded in this matter . but if they are in the right , certainly never any man managed an argument unto less advantage than the apostle doth that in this place , wherein yet there is an appearance of so great accuracy and care. for they do suppose that he scrupulously collects all circumstances belonging unto the matter he treats of , and some of them of a difficult application unto his purpose , and at the same time omits that wherein the whole force of his argument did consist ; which is a failure not modestly to be ascribed unto any person of sobriety or judgment . wherefore we need not farther trouble our selves with those forced and futilous pretences . the reason why the apostle mentions melchisedec as king of salem is to intimate his first prerogative above the aaronical priests , in that he was a king. and we may observe , that acts of munificence & bounty are memorable & praise-worthy , though they no way belong unto things sacred by virtue of divine institution . so was this bringing forth of bread & wine by melchisedec to refresh abraham and his people , though there was nothing of sacrifice therein . in former ages either men were more inclined to such acts than now they are , or there were more efficacious means of engaging them thereunto , than are judged meet now to be made use of , because perhaps discovered to have something of deceit in them . but this went along with all their bounty , that they would make the acts of it sacred and religious , all should be peculiarly devoted and dedicated unto god ; wherein , although their pious intentions are to be commended , yet it may justly be feared that they missed of their aim , in making things and services sacred which god had not made so . but such acts as those we speak of towards men , need no more of religion in them ; but that they be done in obedience to the will of god , who requires of us to do good to all , and to exercise loving kindness in the earth . they are so good and praise-worthy , provided , ( . ) they are of real use , and not in things that serve only for ostentation and show . ( . ) that they enterfere with no other especial duty , nor cause an omission of what is necessary , &c. again , it is acceptable with god that those who have laboured in any work or service of his , should receive refreshments and encouragements from men . for as such an acceptable service is the relief given to abraham and his people , by melchisedec celebrated . god is himself a sufficient reward unto his people in and for all their services . he needs not call in the help of men to give them a recompence . however it is well-pleasing unto him , that he , or his work which they do , in any thing , be owned by men. iv. the apostle proceeds with his description of the subject of his proposition , with respect unto that office which he principally regards : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : priest of the most high god. two things are here asserted . ( . ) that in general he was a priest. ( . ) the limitation of that office with respect unto the author and object of it is expressed , he was a priest of the most high god. first , he was a priest , and he was the first that was so by especial institution ; how the rite of sacrificing was common to all worshippers of old , and what was the peculiar interest of the first-born therein , i have at large before declared . i have also proved that melchisedec was the first who was authoritatively separated unto this office by gods approbation . and as it was a new , so it was a great and remarkable thing in the world. for although we know not how far it was received or understood by the men of that age , who i believe were not stupidly ignorant and carnal as some would have them to be ; yet certain it is , that the institution of this office , and the representation of it in the person of melchisedec , gave great light and instruction into the nature of the first promise , and the work of the blessing seed which was to be exhibited . for the faith of the church in all ages was so directed , as to believe that god had respect unto christ and his work , in all his institutions of worship . wherefore the erection of the office of a priesthood to offer sacrifice , and that in the person of so great a man as melchisedec , must needs lead them into an acquaintance with the nature of his work in some measure , both he and it being so conspicuously represented unto them . in this general assertion that he was a priest , two things are included . ( . ) that he was truly and really a man , and not an angel or an appearance of the son of god praelusory unto his incarnation . for every priest is taken from among men , chap. . . of the same common nature with other men , and in the same state untill he be separated unto his office. and so was melchisedec , a man called out from amongst men , or he was not a priest. ( . ) that he had an extraordinary call into his office. for he falleth likewise under that other rule of our apostle ; no man taketh this honour unto himself unless he be called of god , heb. . . but of what nature this call was , and how he received it , cannot positively be determined in particular . two things are certain concerning him negatively . ( . ) that he came not to this office in the church by succession unto any that went before him , as did all the levitical priests after aaron . there was none went before him in this office , as none succeeded unto him , as we shall see immediately . and when the lord christ is said to be a priest after the order of melchisedec , it doth not suppose that he was of any certain order wherein were a series of priests succeeding one another , but only that it was with christ as it was with him , in point of call and office. wherefore his call was personal , in some act of god towards him , wherein himself and no other was concerned . ( . ) he was not called or set apart unto his office by any outward unction , solemn consecration , or ceremonious investiture . for the lord christ jesus had none of these , who was made a priest after the manner that he was ; only there was an outward sign of his call unto all his offices in the descending of the holy ghost on him in the form of a dove , mat. . john . these things belonged purely unto the law and aaronical priesthood , wherein spiritual things were to have a carnal representation . and those by whom they are received in the separation of any unto an evangelical office , do prefer the ministration of the law before that of the gospel , as more glorious , because they discern not the glory of spiritual things . besides there was none in the world greater than he , nor nearer unto god to confer this office upon him , as aaron was consecrated by moses . for in the authoritative collation of an office there is a blessing , and without controversie he who blesseth is greater than he who is blessed by him , as we shall see immediately . and therefore would not god make use of any outward means in the call or the separation of the lord christ unto his offices or any of them , because there was none in heaven or earth greater than he , or nearer unto god to be employed therein . angels and men might bear witness as they did unto what was done by the lord god and his spirit , isa. . . but they could confer nothing upon him . and therefore in the collation of the ministerial office under the gospel , the authority of it resides only in jesus christ. men can do no more but design the person according to his rules and laws , which may be done among equals . wherefore the call of melchisedec unto his office was extraordinary , and consisted in an extraordinary unction of the spirit . and this had two things attending of it . ( . ) that it gave unto himself sufficient security and warranty to undertake and execute the office whereunto he was called . so did every extraordinary call accompanied with a divine afflatus and inspiration , amos . , . ( . ) that it evidenced it self unto all that feared god , who thereon willingly submitted unto his administrations in the discharge of his office. and this is all that we can know , as to the way and manner of his becoming a priest : that he was not so by succession unto any other , by the right of primogeniture , nor made so by men , are certain from the apostle's discourse . the time , place , season and occasion of his call are all hidden from us ; but he was made a priest by god himself . for , . every one is that in the church and nothing else which god is pleased to make him so to be . wherefore for us to rest in gods vocation is our honour and our safety as well as our duty . for , . where god calleth any one unto a singular honour and office in his church , it is in him a meer act of his sovereign grace . so he took this melchisedec who had nothing of stock , race , descent , or succession to recommend him , but as one as it were newly sprang out of the earth , and raised him to the highest dignity that any man in those days was capable of . let us not therefore repine or murmure at any of gods dealings with others , nor envy because of his gifts bestowed on them , may he not do what he will with his own , seeing he is greater than man , and giveth no account of his matters ? . a divine call is a sufficient warranty for the acting of them according unto it , who are so called , and the obedience of others unto them in their work or office. by virtue hereof this melchisedec arose in the midst of the nations of the world , took on him a new office and power , being owned and submitted unto therein , by abraham and all that believed . . the first personal instituted type of christ was a priest : this was melchisedec . there were before real instituted types of his work , as sacrifices . and there were moral types of his person , as adam , abel , and noah , which represented him in sundry things . but the first person who was solemnly designed to teach and represent him by what he was and did , was a priest. and that which god taught herein was , that the foundation of all that the lord christ had to do in and for the church was laid in his priestly office , whereby he made attonement and reconciliation for sin. every thing else that he doth is built on the supposition hereof . and we must begin in the application where god begins in the exhibition . an interest in the effects of the priestly office of christ , is that which in the first place we ought to look after . this being attained , we shall be willing to be taught and ruled by him , and not else . secondly , the apostle adds the limitation of this his office of priesthood , as to its author and especial object , and that is , the most high god. for so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth he render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in moses . ( . ) he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a priest to god. this determines the sence of the word cohen to the office of the priesthood ; contrary to the pretensions of some modern jews , and the targum on psal. . for whereas they cannot understand how the messiah should be a priest , and perceive well enough the inconsistency of the legal priesthood with such a supposition , they would have the word cohen in the psalms to signifie a prince or a ruler . but although the word used absolutely may be applyed sometimes to such a purpose , yet where god is proposed as its object , a priest of god , or unto god , none can be signified but one in the priestly office. ( . ) he was a priest unto the most high god. this is the first time that this title is ascribed unto god in the scripture , which afterwards is frequently repeated , and so also are others of the same importance , as god above , god over all , the god of heaven , and absolutely the most high. and it is either descriptive or distinctive , as all such attributes and epithets are . . as it is descriptive ; the majesty , power , and authority of god over all are intended therein . the most high god is the glorious god with whom is terrible majesty . to represent them it is said , that his throne is high and lifted up , isa. . . and he is called the high and lofty one that inhabiteth eternity , isa. . . thus is he styled to fill our hearts with a reverence of him , as one infinitely above us , and whose glorious majesty is absolutely unconceivable . so when the holy ghost would express the glory of christ as exalted , he says , he is made higher than the heavens , and he is sate down at the right hand of the majesty on high. the most high god therefore is first , god as inconceiveably exalted in glory and majesty . again , his power and authority are also intended herein . the most high ruleth over all , dan. . . god over all in power and authority disposing of all things , is the most high god. so abraham explains this name , gen. . . . as it is distinctive it respects other gods , not in truth and reality , but in reputation . for so there were then lords many , and gods many in the world. so they were esteemed by them that made them , and worshipped them : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our apostle speaks , such as were called gods , cor. . . but by nature were not gods , gal. . . they were all earthly , and though some of them had their being above , as the sun , moon , and host of heaven , yet they had all their deity from beneath ; nor ever had it any existence but in the deluded imaginations of the sons of men. in opposition unto them , with distinction from them , god is called the most high god. the world was at that time fallen into all manner of idolatry . every countrey , every city , every family almost had made new gods unto themselves . the most general veneration , as i have elsewhere shewed , was then given unto the sun , and that because he appeared to them on high , or the highest being they could apprehend . hence had he the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the greeks , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the high one . in opposition unto all these gods , and renunciation of them , melchisedec professed himself the priest of the most high god ; as paul preached at athens the unknown god in opposition unto all their known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or idols whom they supposed themselves acquainted withall . and whereas god had not yet revealed himself by any especial name , as he did afterwards on sundry occasions ; ( the first he made of that kind being el shaddai , or god almighty , gen. . . as himself declares , exod. . . ) those that feared him made use of this title as most comprehensive , as most suited unto their present faith and profession . so abraham expounds this title , ver . . the most high god , possessor of heaven and earth , which he gives as a reason why he would not take ought of the king of sodom , seeing he was the servant of that god who disposed of all things in heaven and earth , and so had no need of supplies from him : his god could make him rich without the help of the king of sodom . wherefore god under this consideration of the most high god was the principal object of the faith of believers in those days . for whereas they were few in number , and all the inhabitants of the earth being greedily set upon getting possessions and inheritances for themselves , they believed in god as he who was able to protect them , and provide for them , according unto the tenor of the name whereby he afterwards revealed himself unto abraham , namely , of el shaddai , or god almighty . and this also was the principal part of their profession , that they served the most high god alone , in opposition unto all the false and dunghill deities of the earth . the socinians in all their disputes against the deity of christ do always make use of this name , and continually repeat it ; christ , they say , is not the most high god ; a god they will allow him to be , but not the most high god. but whereas this name is used in distinction only from all false gods , if their christ be a god but not on any account the most high god , he is a false god , and as such to be rejected . see jer. . . and from this name or title of god as it is descriptive of his majesty and authority , we may observe , . to keep up and preserve a due reverence of god in our minds and words , we should think of , and use those holy titles which are given unto him , and whereby he is described in the scripture . this was the constant manner of the holy men of old , and which god himself in sundry places directs unto . thus abraham immediately makes use of this name , gen. . . i have lift up my hand unto jehovah the most high god , the possessor of heaven and earth . so are we taught to fear that dreadful and glorious name , the lord thy god , deut. . . see isa. . . chap. . . and there is nothing that argues a greater contempt of god among men , than the common slight irreverend mention of his name , whose highest degree is that horrible profanation of swearing and cursing by it , with wicked and diabolical spirits . let us not therefore think of god , nor mention him , but as the most high and holy one that inhabiteth eternity . not that on all occasions of mentioning him we should constantly make use of these glorious titles , the scripture warranting us to speak both to him and of him , without their addition unto his name ; but that we should do so as occasion doth require , and always sanctifie him in our hearts and words , as he unto whom they do belong . . it is good at all times to fix our faith on that in god , which is meet to encourage our obedience and dependence upon him in our present circumstances . the believers in those days did in a very particular manner confess themselves to be strangers and pilgrims in the earth , heb. . . the church was not as yet fixed unto any certain place , and they being separated from the apostate world , not mixing with it , nor incorporating in any society , went up and down from one place to another : in this condition , having no inheritance nor abiding place , but exposed unto manifold dangers , they eyed god in an especial manner as the most high god ; as he that was over all , and had the disposal of all things in his own sovereign power . and that variety of titles which in the scripture are given unto god , with the descriptions that are made of him , are all suited unto this end , that in the variety of occasions and trials that may befall us in this world , we may still have something peculiarly suited unto the encouragement of our faith and dependence on god. . in particular it is a matter of inestimable satisfaction that he whom we serve is the most high god , the sovereign possessor of heaven and earth . it is in sence , the same with that name which god gave himself when he entred into covenant with abraham , encouraging thereby unto an adherence to him in faith and obedience , gen. . . i am god almighty . and it were easie to demonstrate what relief in all troubles , dangers , persecutions , distresses inward and outward , in life and death , we may thence receive . as this name is distinctive we may observe , that , . publick profession in all ages is to be suited and pointed against the opposition that is made unto the truth , or apostacy from it . the world being now generally fallen into idolatry and the worship of new earthly gods , believers made this the principal part of their profession , that they served the most high god , which ought to be observed on all alike occasions . v. the apostle describes this melchisedec from that action of his with its circumstances , which gave occasion unto the whole account of him . who met abraham returning from the slaughter of the kings . on this occasion onely is he introduced in the scripture-story , as a new person never heard of before , nor ever afterwards to be made mention of , as unto any of his own concerns . abraham did not only overthrow the whole army of the kings , and recovered the spoyls , but he slew the kings themselves , as is expressely affirmed , gen. . . hence is he here said , to return from the slaughter of the kings ; for as he includeth in it the destruction of their host , so it was that which signalized his victory . and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afterwards mentioned were the opima spolia taken from the kings themselves . as abraham thus returned with honour and glory , made very great in the eyes of the nations round about , as he staid in the kings dale to deliver unto the king of sodom his goods and people with a royal munificence becoming a servant of the most high god , who had a better portion than could be found amongst the spoyls , melchisedec knowing the state of things , and the promise made to abraham , comes out unto him for the ends mentioned . but it may be enquired whether this were a just occasion for the introduction of this king of peace , priest of the high god , and type of christ , to bless him who returned from war with the spoyls of a bloody victory . answ. ( . ) the apostacy and rebellion of the whole world against god have made it necessary that spiritual victory be the foundation of all the actings of christ , in the setting up of his kingdom . the first promise of him was , that he should break the serpents head , wound the head over the large earth , psal. . . this was to be effected by a glorious conquest and victory , which is every where so described in the scripture . see col. . . and because outward force and opposition is always used by the world in the defence of the interest of satan , he will also sometimes apply the outward sword for the destruction of his stubborn adversaries , isa. . , , . rev. . this therefore was no unmeet season for the introduction of him , who made so solemn a representation of him . ( . ) abraham himself was in this victory herein also a type of christ , not absolutely of his person as was melchisedec , but of his power and presence in his church . melchisedec , i say , represented christ in his person and his offices . abraham represented his presence in the church , or the church , as his body . i will neither approve of nor reject that conjecture of some , that these four kings were types of the four great monarchs of the world which the church of god was to conflict withal , and at length to prevail against ; as dan. . . ver . . and indeed many things in their names and titles , do notably countenance that conjecture . but it is certain in general that they were great oppressors of the world roving up and down for dominion and spoyl . wherefore abraham's conquest of them , was not only a pledge of the final success of the church in the vvorld , but also a representation of the usefulness of the church unto the vvorld , whenever its pride and blindness will admit of its help and kindness , micah . . the church is indeed the onely means of conveying blessings unto the vvorld , as the oppression thereof will prove its ruine . . the land of canaan was now given unto abraham and his seed for a possession , to be the seat of the church and gods vvorship among them . the nations now inhabiting of it , were devoted unto destruction in an appointed season . and he was not to allow these foreign kings to set up any dominion therein . and god gave him this victory as a pledge of his future possession . . abraham was obliged in justice and affection , both , to rescue his brother lot , whom they were carrying away captive . and this is expressed as the next cause of his engagement against them ; ver . . on all accounts therefore this vvar was just , and the victory of god. and because there was a representation therein of the victory and success of christ in his church , it was a season most eminently proper for the introduction of melchisedec , blessing him in the exercise of sacerdotal power . . this congress of melchisedec and abraham , after abraham had gotten the victory over all his adversaries , was a type and representation of the glorious congress and meeting of christ and the church at the last day , when the whole church shall have finished its warfare , and be victorious over the vvorld , sin , the law , death and hell. then will the lord christ bring out the stores of heaven for their eternal refreshment , and give them in the fulness of the blessing , and all things shall issue in the glory of the most high god. all the promises are unto him that overcometh . and we we may observe , that , . all the commotions and concussions that are among the nations of the world , do lye in or shall be brought into a subserviency unto the interest of christ and his church . i intend those places where either the seat of the church is , or is to be . a great vvar and tumult there was between these eastern kings and those of canaan , and many nations were smitten and destroyed in the expedition , gen. . , , . and what is the final issue whereinto all these things do come ? vvhy , two things fell out hereon that neither side of the combatants either looked for , or had any interest in . ( . ) the victory of abraham or the church over them all . ( . ) a glorious type and representation of christ brought forth visibly acting in his church . yea i may add , that in abraham's glorious victory , and royal munificence on the one hand , and in the sacerdotal blessing of melchisedec on the other , there was such a representation of christ in his principal offices as priest and king , as had never been made in the vvorld before . this issue did god direct that vvar and tumult unto . it will be no otherwise with all those confusions and disorders that the world is filled withal at this day , though we can see nothing of the ways and means of their tendency unto such an end . . there have been and are to be such seasons wherein god will dispose of nations and their interest according as the condition of the church doth require ; as he did here with all these nations , isa. . , . chap. . , . . the blessing of god may be expected on a just and lawful war. this vvar and victory of abraham , which he received the blessing upon , is celebrated , isa. . , . and our apostle mentions that circumstance of the slaughter of the kings as that which was a token of gods kindness unto abraham , and of his own greatness . and where these things occur , ( . ) a lawful necessary immediate cause of war , as abraham had for the rescue of lot. ( . ) a lawful call unto the war , as abraham had being a sovereign prince and raising his army of his own people meerly , and that to the securing of the possessions of a countrey granted unto him by god himself ; and ( . ) a subserviency unto the glory of christ and the good of the church , the presence of god in it , and the blessing of god upon it , may be justly expected . vi. melchisedec is farther described by two acts of his sacerdotal power , or office which he exercised on this occasion of meeting abraham . ( . ) he blessed him , and then ( . ) he received tithes of him . he met abraham and blessed him . this solemn benediction is fully expressed , gen. . , . and he blessed him and said , blessed be abraham of the most high god possessor of heaven and earth ; and blessed be the most high god who hath delivered thine enemies into thy hand . there are two parts of this blessing ; ( . ) that which hath abraham for its object , a blessing of prayer . ( . ) that which hath god for its object , a blessing of praise . our apostle seems to take notice only of the first , or that part of the blessing whereof abraham was the immediate object . but the truth is , the other part whereby he blessed god , being on the account of abraham and as it were in his name , it belongs also to the blessing wherewith he was blessed . as to this blessing we may consider , ( . ) the nature . ( . ) the form of it . as to the nature of it , blessings in general are the means of communicating good things , according unto the power and interest in them of them that bless , gen. . . so also are curses of evil. hence it is god alone that absolutely can either bless or curse , for he onely hath sovereign power of all good and evil. he doth therefore so express his blessing ; in blessing i will bless thee , gen. . . do it assuredly and effectually as having all the subject-matter of blessings in my hand . and therefore he says to abraham , i will bless them that bless thee , and curse them that curse thee , gen. . . because he is over them and all their blessings and curses . balak therefore was not a little mistaken when he tells balaam , i know that he whom thou blessest is blessed , and he whom thou cursest is cursed , numb . . . for however he might divine concerning them that should be so , absolutely he could neither bless nor curse . wherefore i say all blessings are instituted means of the conveyance and communication of good unto others , according unto the power and interest of them that bless , in that good. this being amongst men by gods concession and institution various , there are also various sorts of blessings , which may be reduced unto two heads . ( . ) such as are authoritative . ( . ) such as are charitative or meerly euctical . the latter fort of blessing is removed from our consideration in this place . for our apostle treats only of such blessings as evidently and unavoidably prove him that blesseth to be superior unto him that is blessed , ver . . but this is not so in this latter sort of blessings , which consist only in prayer for a blessing on them . for so equals may bless one another ; yea inferiours may bless superiours , children may bless parents , servants masters , subjects their rulers , psal. . , , , . authoritative benediction among men is two-fold . ( . ) paternal . ( . ) sacerdotal , or with respect unto any other office in the church . paternal benedictions were of old of two sorts . ( . ) such as were of common right . ( . ) such as had an especial prophetical warranty . for the first ; parents have an especial right by virtue of divine institution authoritatively to bless their children , in as much as he hath given unto them an especial interest in the matter of the blessing , and power for the communication of it . and this blessing consists in two things . ( . ) a solemn declaration unto god of their acceptance and approbation of that duty and obedience which the children perform unto them , by the law of nature and gods appointment . this brings ordinarily the children so blessed under the promise of the fifth commandment . so are the words of the command , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may prolong thy days . they shall have power to communicate this good unto thee by their blessing , in their solemn declaration of their acceptance and approbation of thy obedience . and if this were more considered and more observed by parents and children , it would be much to their advantage . and indeed the state of those children is unhappy , whose parents cannot sincerely avow an approbation of their duty , which intercepts the benefit of their blessings . ( . ) parents bless children by endeavouring to enstate them in their own covenant-interest . god having promised to be a god unto believers and their seed in and by them , they do three ways bless them with the good things thereof . ( . ) by communicating unto them the priviledge of the initial seal of the covenant , as a sign , token and pledge of their being blessed of the lord. ( . ) by pleading the promise of the covenant in their behalf . ( . ) by careful instructing of them in the mercies and duties of the covenant . wherefore although this power of blessing be founded in the law of nature , and in all nations something hath been observed that looks towards it , yet it is by faith alone and in an interest in the covenant , that any parents are able to bless their children in a due manner . for a blessing is a communication of good according to his interest in it that blesseth , which we have none in any that is really so , but by virtue thereof . and whereas these things are a solemn appointment of god , it is certainly a disadvantage that a foppish ceremony is in common practice substituted in the room of them . secondly , there was of old a paternal benediction that had its rise in an especial warranty , and was accompanied with a spirit of prophecy . this consisted in a certain praediction and declaration of future events , whereby those so blessed were infallibly and indispensibly stated in a right unto them . so noah blessed shem and japhet ; isaac blessed jacob , jacob all his sons . herein god gave unto some parents the honour of a power to bequeath unto their posterity , those good things which he graciously intended to bestow on them . this kind of blessing is now absolutely ceased , for it wholly respected the coming of christ in the flesh with those other things which conduced thereunto . it were well if instead of all these several ways of blessing , many parents did not curse their children . some upon their provocations have desperately and profanely imprecated curses upon them ; and we have known instances wherein god hath eminently revenged their impiety by his judgments inflicted on parents and children both . some entail a curse upon them , by oppressions and falshood , in getting their estates , or in a flagitious course of life , which god will revenge to the third generation . but most do curse them with the cursed example of their conversation , initiating them almost from the cradle in a course of sin and wickedness . it is true , many of those parents who do use conscientiously the ways appointed of god whereby they may bless their children , do oft-times not see the effect of their endeavours . they bless them , but they are not blessed . but ( . ) they have peace and comfort in the discharge of their duty ( . ) their blessing may have success and oftentimes hath , when they are gone out of the world , yea , in their childrens children for many generations . ( . ) if all fail , they shall be witnesses for god at the last day against their own profligate posterity . but i return . sacerdotal blessings were authoritative also ; and that on a double ground . ( . ) of common right and equity . ( . ) of especial institution . ( . ) there was a common right and equity that he who was called to be a priest should bless the people authoritatively . for as he was appointed to act for men with god , so it is reasonable , that he should pronounce blessings unto them in the name of god ; that as he ministerially carried their gifts , offerings , and services unto god , so in like manner he should return his acceptance and blessing unto them . whereas therefore this right and duty belonged unto the office of the priest , two things ensue thereon . ( . ) that this blessing was an act of authority , for every act of office is so . ( . ) that he who thus blesseth another is greater than he who is blessed by him , as our apostle disputes , and we shall see afterwards . and we may take notice in our passage , that whatever be the interest , duty and office of any to act in the name of others towards god , in any sacred administrations , the same proportionably is their interest , power and duty to act towards them in the name of god in the blessing of them . and therefore ministers may authoritatively bless their congregations . it is true , they can do it onely declaratively , but withall they do it authoritatively , because they do it by virtue of the authority committed unto them for that purpose . wherefore the ministerial blessing is somewhat more than euctical or a meer prayer . neither is it meerly doctrinal and declaratory , but that which is built on a particular especial warranty proceeding from the nature of the ministerial office. but whereas it hath respect in all things unto other ministerial administrations , it is not to be used but with reference unto them , and that by them , by whom at that season they are administred . secondly , there was an especial institution of a sacerdotal benediction under the old testament , recorded , numb . . , , , , , . and the lord spake unto moses , saying , speak unto aaron and his sons , saying , on this wise shall ye bless the children of israel , saying ; the lord bless thee and keep thee , the lord make his face to shine upon thee , and be gracious unto thee , the lord lift up the light of his countenance upon thee and give thee peace ; and they shall put my name on the children of israel , and i will bless them . their putting the name of god upon the people , was their praying for and pronouncing blessings on them in his name , by virtue of this institution . for it is an institution whereby the name of god is put on any thing or person . hereon god would effectually bless them . this especial institution i acknowledge was after the days of melchisedec , and the cessation of his office as to actual administration . but it is apparent , and may be proved , that many if not the most of those sacred institutions , which were given in one systeme unto moses , were singly and gradually given out by inspiration and prophecy unto the church before the giving of the law ; onely at sinai their number was increased , and the severity of their sanction heightned . thus this sacerdotal benediction was but a transcript from , and expressive of that power and form of blessing , which melchisedec as a priest enjoyed and used before . and from what hath been spoken we may gather the nature of this blessing of melchisedec wherewith he blessed abraham . for , ( . ) it had the nature of a blessing in general , whereby any one man may bless another , in that it was euctical and eucharistical , it included both prayer for him , and thanksgiving on his account unto god. and ( . ) it was authoritative and sacerdotal ; he was the priest of the high god , and he blessed abraham , that is , by virtue of his office. for so the nature of the office requireth , and so god had in particular appointed , that the priests should bless in his name . ( . ) it was prophetical , proceeding from an immediate inspiration , whereby he declares the confirmation of the great blessing promised unto abraham ; blessed be abraham . and we may see , . that he who hath received the greatest mercies and priviledges in this world , may yet need their ministerial confirmation . abraham had before received the blessing from the mouth of god himself . and yet it was no doubt a great confirmation of his faith to be now blessed again in the name of god by melchisedec . and indeed such is the estate of all the faithful the children of abraham in this world , that what through the weakness of their faith , what through the greatness of their temptations and trials , they stand in need of all ministerial renovations of the pledges of gods good will towards them . we are apt to think that if god should speak once unto us as he did to abraham , and assure us of the blessing , we should never need farther confirmation whilst we live . but the truth is , he doth so speak unto all that believe in the word , and yet we find , how much we want the ministerial renovation of it unto us . bless god for the ministry , for the word and sacraments ; ordinarily our faith would not be kept up without them . . in the blessing of abraham by melchisedec all believers are virtually blessed by jesus christ. melchisedec was a type of christ and represented him in what he was and did , as our apostle declares . and abraham in all these things bare the person of , or represented all his posterity according to the faith. therefore doth our apostle in the foregoing chapter entitle all believers , unto the promises made unto him , and the inheritance of them . there is therefore more than a bare story in this matter . a blessing is in it conveyed unto all believers in the way of an ordinance for ever . . it is gods institution that makes all our administrations effectual . so did sacerdotal benedictions become authoritative and efficacious . innumerable ways and means of blessing things and persons have been found out in the papacy . they will bless bells , steeples , and churches , church-yards , utensils , fonts , candles , salt ; and children by confirmation . there is in truth in them all a want of that wisdom , gravity and reverence which ought to accompany men in all religious services ; but that which renders them all useless and casts them out of the verge of religion , is that they want a divine institution . the second sacerdotal act , or exercise of priestly power ascribed unto melchisedec is that he received tithes of all . to whom abraham also gave the tenth of all . as abraham gave them in a way of duty , so he received them in a way of office. so the apostle expresseth it , ver . . he received tithes of abraham , or tithed him . and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all , is limited unto the spoyls which he took of the enemies , ver . . to whom abraham gave the tenth of the spoyls . this in the original history is so expressed as to leave it doubtful both to whom the tenths were given , and of what they were , gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he gave him the tenth of all . the words immediately preceding are the words of melchisedec , and the story concerneth him ; so that if the relative included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — he gave , do answer unto the next antecedent , melchisedec gave the tenth of all unto abraham . nor doth it appear what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or , all was that is intended ; whether his own whole estate , or all the tithable things which he had then with him . but all this ambiguity is removed by our apostle according to the mind of the holy ghost , and withal declared how great a mystery depended on the right understanding of those words . it was abraham that gave the tenth of all to melchisedec , whereby he acknowledged him to be the priest of the high god , and the type of the son of god as incarnate , every way superiour unto him , who but newly received the promises . and that the tenth which he gave was only of the spoyls that he took from the enemies , as a token and pledge in particular that the victory and success which he had against the kings was from god. this receiving of tithes by melchisedec was a sacerdotal act. for , ( . ) the tenth thus given was firstly given unto god ; and he who received them received them as gods officer in his name . where there was none in office so to receive them , they were immediately to be offered unto god in sacrifice accordunto their capacity . so jacob vowed the tenth unto god , gen. . . which he was himself to offer , there being no other priest to receive it at his hand , and no doubt but he did it accordingly , when god minded him to pay his vow at bethel , gen. . , , , , , . and ( . ) the things that were fit of this sort , were actually to be offered in sacrifice unto god. this saul knew , when he made that his pretence of sparing and bringing away the fat cattel of the amalekites , sam. . . and i no way doubt but that these tenths that abraham gave , at least such of them as were meet for that service , although it be not expressed , were offered in sacrifice unto god by melchisedec . for whereas he was a king he stood in no need of any contribution from abraham ; nor was it honourable to receive any thing in way of compensation for his munificence in bringing forth bread and wine , which was to sell his kindness and spoil his bounty , nor would abraham have deprived the king of sodom and others of any of their goods , to give them unto another . wherefore he received them as a priest to offer what was meet in sacrifice to god , whereon no doubt according to the customs of those times , there was a feast wherein they eat bread together and were mutually refreshed . ( . ) this matter was afterwards precisely determined in the law , wherein all tithes were appropriated unto the priest. i observe these things , only to shew that the apostle had just ground to infer from hence the sacerdotal power of melchisedec and his preheminence in that office above abraham . for every thing in the scripture is significant and hath its especial design , the whole being inlay'd with truth by infinite wisdom , whether we apprehend it or no. without this light given by the holy spirit himself , how should we have conceived , that this giving the tenth of the spoils to melchisedec was designed to prove his greatness and dignity above abraham and all the levitical priests on that account , as the great type and representative of jesus christ. and indeed all the mysteries of sacred truth which are contained in the old testament , are seen clearly only in the light of the new ; and the doctrine of the gospel is the only rule and measure of the interpretation of the writings of the old testament . wherefore although the writings of both are equally the word of god , yet the revelation made immediately by jesus christ , is that which ought to be our guide in the whole . and they do but deceive themselves and others who in the interpretation of mystical passages and prophecies of the old testament , do neglect the accomplishment of them and light given unto them in the new , taking up with jewish traditions , or vain conjectures of their own , such as the late writings of some highly pretending unto learning are stuffed withal . and we may see from hence , ( . ) how necessary it is for us according to the command of our saviour to search the scriptures , john . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make a scrupulous enquiry , a diligent investigation , to find out things hidden , or parcels of gold oar. so are we directed to seek for wisdom as silver , and to search for her as for hid treasures , prov. . . there are precious useful significant truths in the scripture , so disposed of , so laid up , as that if we accomplish not a diligent search we shall never set eye on them . the common course of reading the scripture , nor the common help of expositors , who for the most part go in the same track , and scarce venture one step beyond those that are gone before them , will not suffice , if we intend a discovery of these hid treasures . this diligent search was attended unto by the prophets themselves under the old testament with respect unto their own prophecies , which they received by inspiration , pet. . , . god gave out those deep and sacred truths by them which they comprehended not , but made diligent enquiry into the mind of the holy ghost in the words which themselves had spoken . what belongs unto this diligent search shall be elsewhere declared . ( . ) that the clear revelations of the new testament ought to be our principal rule in the interpretation of difficult passages in the old. what our apostles in these cases had by immediate inspiration and direction , that we must look for , from what is recorded in their writings , which is sufficient for us , and will not fail us . there is great enquiry usually made on this place , whether tithes be due by the light of nature , or at least by such a moral positive command of god , as should be perpetually obligatory unto all worshippers unto the end of the world. this many contend for , and the principal reasons which they plead from the scripture are these . ( . ) that tithes were paid before the law as well as under the law ; and what was so observed in the worship of god , namely , that being in usage before the law and confirmed by the law , is originally of the law of nature , and could have no other fountain . ( . ) our lord jesus christ himself speaking of tithing mint and cummin , approveth of it , affirming that those things ought not to be omitted though the most inferiour instance that could be given of the duty . ( . ) he seems in like manner to have respect thereunto , when he commands to give unto caesar the things that are caesars , and unto god the things that are gods , which were the tithes , the law concerning them being thereby confirmed , which proves it not to be ceremonial . and this some men judge to be a certain argument , of that which is moral and unalterable , namely , the appointed usage of it , before the law , under the law , and under the gospel after the expiration of the law of ceremonies , or the law of commandments contained in ordinances . and it seems so to be , if there be the same reason of the law or command in all these seasons , for otherwise it is not so . for instance it is supposed that the eating of blood was forbidden before the law , and assuredly it was so under the law , and is so in the new testament , acts . which yet proves it not to be morally evil and perpetually forbidden . for it is not so upon the same grounds and reasons . for in that place of gen. . . but flesh with the life thereof , that is , the blood thereof shall ye not eat : blood is not absolutely forbidden , but in some cases and with respect unto a certain end. it was not to be eaten whilst it was yet hot and warm in the flesh , which prohibition god gave to prevent that savage custom which yet afterwards got ground among mankind , of eating flesh like ravenous beasts whilst the blood was yet warm in it . under the law it was forbidden , because god had taken it to be the principal part of sacrifices , and far the most significant , lev. . , , , . and in the th . of the acts it is only occasionally forbid for a season to avoid scandal and offence . so that if it should be supposed that the matter of the prohibition before the law , under the law , and in that synod at hierusalem were the same , yet the reasons of it being various , it doth not prove a morality in the law , or such as should be everlastingly obligatory . but where not only the subject-matter , but the formal reason of the command is the same , there it is of natural equity , and unalterable ; and so it is said to be in the case of tithes . i shall not enter into any long digression about this controverted subject . it is such as wherein the various interests of men have engaged their utmost diligence on the one hand and on the other . but this i am sure enough of , that unless they were paid by them that give them with more conscience and regard unto duty than generally they seem to be , not one in a thousand having respect in the payment of them , to any thing but the civil law of the land ; and unless they turned unto a better account with them by whom they are received , than generally they do , it is to no great purpose to dispute upon what grounds , or by what right they are due unto any . and without sollicitousness concerning offence , i shall take leave to say , that it is no safe plea for many to insist on , that tithes are due and divine , as they speak , that is , by a binding law of god now under the gospel . for be the law and institution what it will , nothing is more certain than that there is nothing due under the gospel by virtue of gods command or institution with respect unto his worship unto any who do not wholly give up themselves unto the ministry and labour in the word and doctrine , unless they be such as are disenabled by age and infirmities , who are not to be forsaken all the days of their lives . for men to live in pleasure and idleness , according to the pomp , vanities and grandeur of the world , neither rising early , nor going to bed late , nor spending their time or strength in the service of the church , according to the duties required of all the ministers thereof in the gospel , to sing unto themselves that tithes are due to them by the appointment and law of god , is a fond imagination , a dream that will fill them with perplexity when they shall awake . but as unto the question in hand , i shall briefly give my thoughts about it in the ensuing observations and propositions . . by tithes is understood either the express law of tithing , or paying the tenth of all our substance and of the whole increase of the earth ; or only the dedicating of a certain portion of what we have unto the uses of the worship and service of god. if this latter be intended , it is with me past all doubt and question , that a bountiful part of our enjoyments is to be separated unto the use and service of the worship of god , particularly unto the comfortable and honourable supportment of them that labour in the ministry . and it is no small part of that confusion which we suffer under , that christians being in all places compelled to pay the tenth by civil laws unto some or other whether they will or no , are either discouraged , or disenabled , or think themselves discharged from doing that which god certainly requireth at their hands in a way of duty . however this will be no excuse for any , for generally they have yet left unto them that whereby they may discharge their duty in an acceptable manner . and i cannot but wonder how some men can satisfie their consciences in this matter , in such circumstances as i shall not now name . . if the strict legal course of tithing be intended , it cannot be proved from this text , nor from any other instance before the law. for abraham gave only the tenth of the spoils which were not tithable by law. for if the places taken or destroyed in war , were anathematized , as jericho was and also amalek , no portion was to be reserved under a pretence of sacrifice or any other sacred use , as saul found to his cost . and if they were not anathematized , all the spoils were left entirely unto the people that went to war , without any sacred decimation . so the reubenites and the gadites at their return over jordan into their own land carried all their rich spoils and cattel with them , no tithe being mentioned , josh. . . although there is no question but many of them offered their free-will offerings at the tabernacle . and when god would have a sacred portion out of the spoils , as he would have in the wilderness , out of those that were taken from the midianites , to manifest that they fell not under the law of tithes , he took not the tenth part , but one portion of from the souldiers , and one of from the people , numb . . , , . wherefore the giving of the tenth of the spoils , was not from the obligation of any law , but was an act of free-will and choice in the offerer . but yet there was so great an equity herein also , namely , that god should have an acknowledgment in the fruits of those successes which he gave in vvar , that out of the spoils of his and his peoples enemies david made his provision for the building of the temple . and the captains of the host that went against midian , after a tribute was raised for the lord out of the spoyls according unto the proportions mentioned , when they found the goodness of god in the preservation of their souldiers , whereof there was not one lost , they made a new voluntary oblation unto god out of their spoils , numb . . , , . and as for the instance of jacob , who vowed unto god the tenth of all , it is so far from proving that the tenth was due by virtue of any law , that it proves the contrary . for had it been so , it could not have been the matter of an extraordinary vow , whereby he could express his obedience unto god. . the precise law of tithing is not confirmed in the gospel . for that saying of our saviours approving the tithing of mint and cummin , evidently respects that legal institution which was then in force , and could not be violated without sin . and by his approbation of that law , and of the duty in observance of it , he did no more confirm it , or ascribe an obligatory power unto it under the gospel , than he did so unto all other those ceremonial institutions which both he himself observed as a man made under the law , and enjoyned others so to do . they all continued in full force unto the time of reformation , which gave them their bounds and limits , heb. . . and ended with his resurrection . his other saying , of giving unto caesar the things that are caesars , and unto god the things that are gods , respects our whole moral obedience unto god , and not this or that particular institution . the meaning of it is , that we are to pay or perform unto god all whatever he requireth of us in a way of obedience , but what that is in particular , is not here determined . and other mention of tithes in the gospel there is none . . vvhereas by the light of nature , all rules of reason , and positive institutions , a portion of what god is pleased to give unto every man is to be returned unto him in the way of his worship and service , wherein it may be used according unto his appointment ; and whereas before the giving of the law sundry holy men fixed on the tenth part , as that which was meetest to be so dedicated unto god , and that as is probable not without some especial conduct of the holy spirit , if not upon express revelations ; and whereas this was afterwards expressely confirmed under the law by positive institution , the equity whereof is urged in the gospel ; it is the best direction that can be given unto any what proportion of their estate should be set apart unto this purpose . herein , i confess , so many circumstances are in particular cases to be considered , as that it is impossible any one certain rule should be prescribed unto all persons . but whereas withal there is no need in the least to furnish men with pleas and excuses for the non-performance of their duty , at least as unto the necessary degrees of it , that i shall not suggest any thing unto them , which may be used to that purpose . i shall therefore leave this rule in its full latitude , as the best direction of practice in this matter . . on these suppositions it is that the apostle treating of this matter makes no use of the right or law of tithing , though directly unto his purpose , if it had not been abrogated . for intending to prove that the ministers of the gospel ought to be liberally supported in their works with the earthly things of them unto whom they do administer the things of god , he argueth from the light of nature , the general equity of other cases , the analogy of legal institutions , the rules of justice with the especial institution of christ in the gospel , but makes no mention of the natural or legal right of tithing , cor. . , , , , , , , , . and farther i shall not at present divert on this subject . and we may observe , that whatsoever we receive signally from god in a way of mercy , we ought to return a portion of it unto him in a way of duty . that this was the practice of the saints of old , might easily be proved by an induction of instances , from this act of abraham , ( yea , from the sacrifice of abel ) down to the vow of jacob , the dedications of david , solomon , and others in their respective places and generations . the light of nature also counted it as a duty among all the civilized heathens . the offerings and sacred dedications of nations and private families , are famous on this account . and it was laid as a lasting blemish on good hezekiah that he returned not unto the lord according to the mercy which he had received . and we may do well to consider , ( . ) that no man hath any great or signal success in any affair or occasion , more than others , or more than at other time , but there will be in his mind an ascription of it unto one cause or another . this the nature of things makes necessary , nor can it be avoided , hab. . . ( . ) that whatever a man doth secretly ascribe such successes unto , that he makes in some sence his god. they sacrifice unto their net , and burn incense unto their drag , because by them their portion is fat , and their meat plenteous , hab. . . they ascribed their successes unto their own strength , endeavours and means that they used . hereby they deified themselves as far as in them lay ; and therefore these thoughts are called sacrificing and burning incense which were expressions of religious worship . and it is no better with us when in our successes in our trades and affairs we secretly applaud our own endeavours , and the means we have used as the only causes of them . ( . ) it is a great sign that a man hath not engaged god in the getting of any thing , when he will not entitle him unto any portion of what is gotten . there are two evils common in the world in this case . some will make no acknowledgment unto god in the especial consecration of any part of their substance unto him , where it is lawfully gotten . and some will make great dedications of what hath been gotten by robbery , spoils , oppression and violence . many publick works of munificence and charity as they are called , have had no other original . this is but an endeavour to entitle god unto injustice , and draw him to a copartnership with them , by giving him a share in the advantage . god hateth robbery for burnt-offerings , isa. . . and he smites his hand at mens dishonest gain , ezek. . . he will have nothing to do with such things , nor accept of any portion of them or from them , however he may over-power things in his providence unto his glory . both these ways are full of evil , though the latter be the worst . ( . ) no man hath any ground to reckon that he can settle what he hath unto himself or his , where this chief rent unto god is left unpaid . he will at one time or other make a re-entry upon the whole , take the forfeiture of it , and turn the ungrateful tenant out of possession . and among other things this makes so many estates industriously gotten so speedily moulder away as we see they do in the vvorld . ( . ) god hath always his receivers ready to accept of what is tendred , namely , his poor , and those that attend the ministry of his house . vi. the apostle pursues his design and argument from the name and title of the person spoken of with their interpretation . first , being by interpretation king of rightcousness , and after that also king of salem , that is , king of peace . and we shall consider herein , . the names themselves with their interpretation . . the grounds or reasons of the apostle's arguing from this interpretation of names . . what is intended in them , or what he would have us learn from them . . their order which he particularly observes . first , . he respecteth his proper name , that is , melchisedec . for the fancy of some that sedec was a place or city where first he reigned , as he did afterwards at salem , is very fond . for then he must be utterly without a name belonging unto his person , which the apostle doth not observe , as he would have done one way or other , had any such unusual thing offered it self unto him . besides had it been so , he would not have been called melchisedec , but said to be melch sedec , as he is said to be melec salem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 - . is a king , and by the interposition of yod to smooth the composition , the former saegol is turned into patha , and the latter into schevah , whence melchi ariseth . some would have this yod to be a pronoun affix , and then the meaning of the word is my king ; and on this supposition , taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sedek for saddik ; they would render it , my righteous king. but there is nothing more ordinary in the composition of names than the interposition of yod paragoricum , to soften the sound and pronunciation of them . so is it in adonisedek , adonibezek , abimelech , achitob , abishua , abishag , abishalom , and sundry others . wherefore malchi is nothing but the name melek a king , a little varied to fit it unto the composition intended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is righteousness . and so the whole name is properly interpreted and rendred by our apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a king of righteousness . . his title is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the king of salem , of which place we have spoken before . this is by interpretation saith our apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the king of peace . some think that herein occurs a greater difficulty , than did in the interpretation of his name . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salem , say they , doth not signifie peace , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalom . salem is only as much as pacificus , peaceable , not pax , or peace it self . but yet neither ought this to give us any trouble . for instances may be given in this language wherein the same word is used sometimes substantively , sometimes adjectively ; as for instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are . and upon the matter the signification is the same . rex pacificus and rex pacis do both denote him that is the maker and author of peace . so god on that account is called the god of peace , rom. . . chap. . . thes. . . thes. . . heb. . . wherefore as we ought to acquiesce in the authority of the apostle who knew better than us all , the signification of these names , so that he gives , is proper according unto our best conception of these things . secondly , it may be enquired what ground the apostle had to argue from the signification of these names , which seems to be but a curious and infirm kind of argumentation . and we find by experience , that whilst some have followed and imitated as they suppose this example , they have fallen into woful mistakes . answ. . the apostle takes it for granted in general that every thing in the story of melchisedec was mystical and figurative . this he did on good grounds , because the only reason of its introduction was to give a representation of the person and priesthood of christ. . it was usual under the old testament to have names given unto children by a spirit of prophecy , as to noah , peleg , and others , yea , it may be most of the patriarchs . it was so also to have mens names changed upon some great and solemn occasions , as abram was called abraham , sarai , sarah , jacob was called israel , and solomon , jedediah . and whereas this was sometimes done by divine authority , as in the instances mentioned , whence it was highly significant ; so the people in imitation thereof , did often give other names to themselves , or others , on some occasion wherewith they were affected . hence it is that we find the same persons so frequently called by divers names , which gives no little difficulty in genealogies . but where this was done by divine warranty , it was doctrinal and prophetically instructive . so was it in that great name given unto our lord jesus christ himself , namely , immanuel , which the evangelist remembers and gives us the interpretation thereof , mat. . . now whether this name was given to melchisedec from his nativity by a spirit of prophecy , as is most probable , or whether his name were changed by god himself when he was publickly called unto his office is uncertain , and no way needful to be enquired into . but certain it is , that this name was given him by divine direction , and that for the very end for which it is here used and applyed by our apostle . and no countenance can hence be taken unto their curiosity who seek for mysteries out of names and their numbers , which for ought they know had a casual imposition , or that which respected some particular occasion , whereof they are utterly ignorant . . as for the name of the place where he reigned , or salem , it was also given unto it on the same ground to be praesignificative of the work that was to be effected by him , whom he typed out . most probably at that time , god first gave that name unto that place ; for that it was not the salem by sychem we have before declared . and i am perswaded that god himself by some providence of his , or other intimation of his mind , gave that name of peace first unto that city , because there he designed not only to rest in his typical worship for a season , but also in the fulness of time there to accomplish the great work of peace-making between himself and mankind . hence it was afterwards by the same guidance called jerusalem or a vision of peace , because of the many visions and prophecies concerning the spiritual and eternal peace which was to be wrought and published in that place ; as also from all those holy institutions of his worship which there represented the means whereby that peace was to be wrought , namely , the sacrifice of christ himself , the only real and proper priest of the church . wherefore our apostle doth justly argue from the signification of those names which were given both to the person and place by divine authority and guidance , that they might teach and fore-signifie the things whereunto by him they are applyed . thirdly , the interpretation of the names being proper , and the argument from thence in this case useful , as to the signification of them , it must be enquired how this man was king of righteousness and peace . most suppose that no more is intended but that he was a righteous and peaceable king , one that ruled righteously , and lived peaceably . and it is true that absolutely in himself and as unto his own personal qualifications he was so and no more , nor could be more . but these names have respect to his relative state , and were given him as a type of christ. he was a king of righteousness and peace , as he was without father and without mother , that is , to represent christ in his office. really he was a righteous and peaceable king ; typically he was the king of righteousness and peace . now the king of righteousness is he who is the author , cause , and dispenser of righteousness unto others . as god is said to be the lord our righteousness . and so is the king of peace also ; in which sence god is called the god of peace . thus was it with melchisedec as he was the representative of jesus christ. . the last thing that the apostle observes from these names and titles in their order , wherein it is natural that the name of a man should precede the title of his rule . first , king of righteousness , and afterwards king of peace . righteousness must go first , and then peace will follow after . so it is promised of christ and his kingdom , that in his days the righteous shall flourish and abundance of peace , so long as the moon endureth , psal. . . first they are made righteous , and then they have peace . and isa. . . the work of righteousness shall be peace , and the effect of righteousness quietness and peace for ever . this is the order of these things . there is no peace but what proceedeth from and is the effect of righteousness . so these things with respect unto christ are declared by the psalmist , psal. . , , , , . what we are taught hence is , . that the lord jesus christ is the only king of righteousness and peace unto the church . see isa. . , . chap. . . he is not only a righteous and peaceable king as were his types melchisedec and solomon , but he is the author , cause , procurer and dispenser of righteousness and peace to the church . so is it declared , jer. . , . behold the days come saith the lord that i will raise unto david a righteous branch , and a king shall reign and prosper , and shall execute judgment and justice in the earth . in his days judah shall be saved , and israel shall dwell safely , and this is his name whereby he shall be called , the lord our righteousness . he is righteous and reigneth righteously , but this is not all , he is the lord our righteousness . vii . the apostle proceeds yet unto other instances in the description of melchisedec wherein he was made like unto the son of god , ver . . without father , without mother , without descent , having neither beginning of days nor end of life . the things here asserted being at the first view strange and uncouth would administer occasion unto large discourses , and accordingly have been the subject of many enquiries and conjectures . but it is no way unto the edification of those who are sober and godly , to engage into any long disputes about those things , wherein all learned sober expositors are come to an issue and agreement , as they are in general in this matter . for it is granted that melchisedec was a man , really and truly so , and therefore of necessity must have all these things ; for the nature of man after him who was first created , who yet also had beginning of life and end of days , doth not exist without them . wherefore these things are not denied of him absolutely , but in some sence , and with respect unto some especial end . now this is with respect unto his office , therein or as he bare that office , he was without father , without mother , &c. and how doth this appear that so it was with him ? it doth so because none of them is recorded or mentioned in the scripture , which yet diligently recordeth them concerning other persons ; and in particular those who could not find and prove their genealogies were by no means to be admitted unto the priesthood , ezra . , , . and we may therefore by this rule enquire into the particulars . . it is said of him in the first place , that he was without father , without mother , whereon part of the latter clause , namely , without beginning of days , doth depend . but how could a mortal man come into the world without father or mother ? man that is born of a woman is the description of every man ; what therefore can be intended ? the next word declares , he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without descent say we . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a generation , a descent , a pedigree , not absolutely , but rehearsed , described , recorded . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he whose stock and descent is entered upon record . and so on the contrary , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not he who hath no descent , no genealogy , but he whose descent and pedigree is no where entered , recorded , reckoned up . thus the apostle himself plainly expresseth this word , ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose descent is not counted , that is , reckoned up in record . thus was melchisedec without father and mother , in that the spirit of god who so strictly and exactly recorded the genealogies of other patriarchs and types of christ , and that for no less an end than to manifest the truth and faithfulness of god in his promises , speaks nothing unto this purpose concerning him . he is introduced as it were one falling from heaven , appearing on a sudden , reigning in salem , and officiating the office of the priesthood unto the high god. . on the same account is he said to be without beginning of days or end of life . for as he was a mortal man he had both . he was assuredly born , and did no less certainly dye , than other men. but neither of these are recorded concerning him . we have no more to do with him , to learn from him , nor are concerned in him , but only as he is described in the scripture , and there is no mention therein of the beginning of his days , or the end of his life . whatever therefore he might have in himself , he had none to us . consider all the other patriarchs mentioned in the writings of moses , and you shall find their descent recorded , who was their father , and so upwards unto the first man ; and not only so , but the time of their birth and death , the beginning of their days , and the end of their lives is exactly recorded . for it is constantly said of them , such an one lived so long , and begat such a son , which fixed the time of birth . then of him so begotten it is said he lived so many years , which determines the end of his days . these things are expressely recorded . but concerning melchisedec none of these things are spoken . no mention is made of father or mother , no genealogy is recorded of what stock or progeny he was , nor is there any account of his birth or death . so that all these things are wanting unto him in this historical narration wherein our faith and knowledge is alone concerned . some few things may yet farther be enquired into for the clearing of the sence of these words . ( . ) whereas the observation of the apostle is built upon the silence of moses in the history , which was sufficient for him , whatever was the cause and reason of that silence , we may enquire whence it was ? whence it was , i say , that moses should introduce so great and excellent a person as melchisedec without any mention of his race or stock , of his parents or progenitors , of his rise or fall , contrary unto his own custom in other cases , and contrary unto all rules of useful history . for to introduce so great a person , in any story , and on so great an occasion , without giving any account of him , or of any of his circumstances whereby his concernment in the matter related might be known , is utterly contrary unto all rules of serious history . answ. . some of the jews absurdly imagine that it was because his parents were not only obscure , but that he was born of fornication , and so he had no right of genealogy . but this is both a foolish and wicked imagination . for it is not to be supposed god would have advanced a person known to be of such an extract and original , into the honour of the priesthood , and that of the most excellent kind that ever was under the old testament . for being low and mean in the world it is neither disadvantage nor disparagement . the best of men were so , and all the chief patriarchs were but shepherds . but bastardy is a mark of infamy in the world , and god would not raise such an one to administer peculiarly unto him , and that as a type of his own son , who was to be incarnate . . some say that there is no singular thing herein , but that it is done according to the custom of scripture , which relates only the genealogies of the patriarchs , who were of that linage from whence christ did come . but when it makes mention of any others , though they be never so eminent , it reckoneth not up their genealogy . thus it dealeth with jethro the father-in-law of moses , and with job , so great and holy a person , concerning whom it says no more , but that there was a man in the land of uz named job . and some things may be allowed herein . but the instances are no way parallel . for jethro , he was a stranger unto the church , and there is a full account concerning him , so far as it is either necessary or useful , that we should in point of story know any thing of him . and the story of job , is a separate story wherein himself only and family was concerned ; and we have therein his countrey , the number and names of his children , with the years of his life , and time of his death . but as we have none of these things in the account of melchisedec , so he is introduced as one in whom the church of god was publickly concerned . wherefore , . the true cause of the omission of all these things , was the same with that of the institution of his priesthood , and the introduction of his person in the story . and this was that he might be the more express and signal representative of the lord christ in his priesthood . for to this end it was not only needful that he should be declared to be a priest , as the messiah was to be , but also in that declaration all those circumstances were to be observed , wherein the nature of the priesthood of christ might be any way praefigured . after this the church being reduced into a standing order for succession , it was obliged necessarily for many generations unto a priesthood which depended solely on their genealogy and pedigree both by father and mother , ezra . , . nehem. . , , . wherefore whereas the priesthood of our lord christ was to depend on no such descent ( for it is evident that our lord sprang of judah , whereof moses spake nothing of the priesthood ) it was necessary that it should be originally represented , by one who had no genealogy , seeing that as unto his office he himself was to have none . and therefore when the church of israel was in the highest enjoyment of the levitical priesthood , whose office depended wholly on their genealogy , yea , so far as on a supposition of a defect or change thereof , not only the priesthood it self , but all the sacred worship also which it was designed to officiate must utterly cease ; yet the holy ghost then thought meet to mind them , that a priest was to come without respect unto any such descent or genealogy , in that he was to be after the order of melchisedec who had none , psal. . . this is the true and only reason why in the story of melchisedec as the priest of the high god , there is no mention made of father , mother , genealogy , beginning of life or end of days . and we may herein consider the sovereign wisdom of the holy ghost in bringing forth truth unto light according as the state and condition of the church doth require . and first he proposeth only a naked story of a person that was a type of christ , and that obscurely and sparingly . something the men of the age wherein he lived might learn by his ministrations , but not much . for that which was principally instructive in him for the use of the church was not of force until all his circumstances were forgotten ; and the church was now to be instructed , not so much by what he was , as what was recorded of him , wherein the scripture superseded all tradition that might be of him in the world. yea , the contrivance of any tradition concerning his parents , birth and death had been contrary to the mind of god , and what instruction he intended the church by him . afterwards when it may be , all thoughts of any use or design of this story in moses was lost , and the church was fully satisfied in a priesthood quite of another nature , the holy ghost in one word of prophecy instructs the church , not only that the thing spoken concerning melchisedec were not so recorded for his sake , or on his own account , but with respect unto another priest which was afterwards to arise , by him represented ; which gave a new consideration , sence and design to the whole story ; but moreover gives it to know that the priesthood which it then enjoyed was not alwas to continue , but that another of another nature was to be introduced , as was signified long before the institution of that priesthood which they enjoyed , psal. . . and as this was sufficient for the use and edification of the church in those days , yet it was left greatly in the dark as to the full design and meaning of these things . and therefore it is evident that at the coming of our saviour , and the accomplishment of this type , the church of the jews had utterly lost all knowledge and understanding of the mystery of it , and the promise renewed in the psalm . for they thought it strange that there should be a priest that had no genealogy , no solemn consecration nor investiture , with his office. vvherefore our apostle entring upon the unfolding of this mystery doth not only preface it with an assertion of its difficulty , or how hard it was to be understood aright , but also by a long previous discourse variously prepareth their minds unto a most diligent attention . and the reason of it was not only because they had utterly lost the understanding that was given in these things formerly , but also because the true understanding of them would put an end at that time unto that priesthood and worship which they had adhered unto . wherefore until this time the church was not able to bear the true understanding of this mystery , and now they could no longer be without it . hence is it here so fully and particularly declared by our apostle . and we may observe , . that the church never did in any age , nor ever shall want that instruction by divine revelation which is needful unto its edification in faith and obedience . this it had in all ages according unto that gradual progression which god gave unto light and truth in the explication of the great mystery of his grace , which was hid in him from the foundation of the world. an instance hereof we have in the things which concern this melchisedec , as we have observed . the church had never need to look after the traditions of their fathers , or to betake themselves unto their own inventions , their instruction by revelation was always sufficient for the state and condition wherein they were . much more therefore is it so now , when the sum and perfection of all divine revelations is given in unto us by jesus christ. . it is a great honour to serve in the church by doing or suffering for the use and service of future generations . this was the honour of melchisedec , that he was employed in a service , the true use and advantage whereof was not given in unto the church , until many generations after . and i add suffering unto doing , because it is well known what glories have sprang up in future ages , upon the past sufferings of others . . the scripture is so absolutely the rule , measure , and boundary of our faith and knowledge in spiritual things , as that what it conceals is instructive , as well as what it expresseth . this the apostle manifests in many of his observations concerning melchisedec , and his inferences from thence . but i have ( as i remember ) discoursed somewhat hereof before . secondly , our next enquiry is , wherein melchisedec was typical of christ , or what of all this belongeth unto the following assertion that he was made like unto the son of god ; that is , so described as that he might have a great resemblance of him . answ. it is generally thought that he was so in the whole , and in every particular mentioned distinctly . thus he is said to be without father , and without mother , ( no mention is made of them ) because the lord christ was in some sence so also . he was without father on earth as to his humane nature , with respect whereunto god says that he will create a new thing in the earth , that a woman should compass a man , jer. . . or conceive a man without natural generation . and he was without mother as to his person or divine nature , being the only begotten of the father , by an eternal generation of his own person . but yet it must not be denyed but that on the other side , he had both father and mother . a father as to his divine , and a mother as to his humane nature . but as to his whole person he was without father and mother . again , whereas he is said to be without genealogy , it is of somewhat a difficult application ; for the genealogy of christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the roll of his pedigree , is declared by two of the evangelists , the one driving of it up to abraham , the other unto adam , as it was necessary , to manifest the truth of his humane nature and the faithfulness of god in the accomplishment of his promises . it may be ( therefore ) respect is had unto those words of the prophet , isa. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — who shall declare his generation ; there was somewhat in his age and generation , by reason of his divine praeexistence unto all , that was ineffable . again , he is said to be without beginning of days and end of life . and this also is spoken by our apostle with respect unto the narration of moses wherein mention is made neither of the one , nor of the other . and it belongs unto his conformity unto the son of god , or that wherein he represented him ; for as unto his divine person , the lord christ had neither the one nor the other , as the apostle proves , chap. . , , . from psal. . , , . but on the other side , as to his humane nature he had both , he had both beginning of days and end of life , both which are upon solemn record . wherefore it should seem that if there be a likeness in these things on the one account , there is none on the other , and so no advantage in the comparison . considering these difficulties in the application of these particulars , some do judge that these instances do not belong unto the analogy and resemblance between christ and melchisedec , but are introduced only in order unto what ensues , namely , he abides a priest for ever , wherein alone the similitude between him and christ doth consist . and so they say we find things quoted in the scripture at large , when only some one passage in it , may be used directly unto the business in hand . but although this will be difficultly proved , namely , that any testimony is cited in the scripture , whereof any principal part of it belongs not unto the matter designed to be confirmed , yet it may be granted that it is so sometimes , when the sence of the whole context is to be taken in . but there was no reason on this ground , that the apostle should make so many observations on what was not spoken at all , which in an ordinary way ought to have been mentioned , if the whole of what he so observed , was not at all to his purpose . wherefore it must be granted , as that which the plain design of the apostle exacteth of us , that melchisedec even in these things , that in the story he was without father , without mother , without genealogy , having neither beginning of days nor end of life , was a type and representative of christ. but it is not of the person of christ absolutely , nor of either of his natures distinctly that our apostle treateth , but meerly with respect unto his office of priesthood . and herein all the things mentioned do concur in him , and make a lively representation of him . it was utterly a new doctrine unto the hebrews that the lord christ was a priest , the only high priest of the church , so as that all other priesthood must cease . and their chief objection against it was , that it was contrary unto the law , and inconsistent with it . and this because he was not of the line of the priests , neither as to father or mother , or genealogy , nor had any to succeed him . but in this type of his the apostle proves that all this was to be so . for ( . ) in this respect he had neither father nor mother from whom he might derive any right or title unto his office. and this was for ever sufficient to exclude him from any interest in the priesthood as it was established by law. ( . ) he had no genealogy upon the priestly line . and that which is recorded of him on other accounts , is so far from having respect unto his right unto the priesthood of the law , that it directly proves and demonstrates that he had none . for his genealogy is evidently of the tribe of judah , which was excluded legally from that office , as we have besides the institution an instance in king uzziah , chron. . , , . from exod. . . numb . . . hence our apostle concludes , that had he been on the earth , that is , under the order of the law , he could not have been a priest , there being others who by virtue of their descent had alone the right thereunto , heb. . , . wherefore god in these things instructed the church , that he would erect a priesthood which should no way depend on natural generation , descent , or genealogy ; whence it inevitably follows that the state of the priesthood under the law was to cease , and to give place unto another , which our apostle principally designs to prove . ( . ) in this respect also the lord christ was without beginning of days and end of life . for although in his humane nature he was both born , and died , yet he had a priesthood which had no such beginning of days , as that it should be traduced from any other to him , nor shall ever cease or be delivered over from him unto any other , but abides unto the consummation of all things . in these things was melchisedec made like unto christ , whom the apostle here calls the son of god ; made like unto the son of god. i have formerly observed in this epistle , that the apostle makes mention of the lord christ under various appellations , on various occasions ; so that in one place or another he makes use of all the names whereby he is signified in the scripture . here he calls him the son of god , and that , ( . ) to intimate that although melchisedec were an excellent person , yet was he infinitely beneath him whom he represented , even the son of god. he was not the son of god , but he had the honour in so many things to be made like unto him . ( . ) to declare how all these things which were any way represented in melchisedec or couched in the story , or left unto enquiry by the vail of silence drawn over them , could be fulfilled in our high priest. and it was from hence , namely , that he was the son of god. by virtue hereof was he capable of an always-living , abiding , uninterrupted priesthood , although as to his humane nature he once died in the discharge of that office. this description being given of the person treated of , which makes up the subject of the proposition , it is affirmed concerning him that he abideth a priest for ever . for any thing we find in the story of his death , or the resignation of his office , or the succession of any one unto him therein , he abideth a priest for ever . some i find have been venturing at some obscure conjectures of the perpetuity of the priesthood of melchisedec in heaven . but i cannot perceive that they well understood themselves what they intended . nor did they consider that the real continuance of the priesthood for ever in the person of melchisedec , is as inconsistent with the priesthood of christ , as the continuance of the same office in the line of aaron . but things are so related concerning him in the scripture , as that there is no mention of the ending of the priesthood of his order , nor of his own personal administration of his office by death or otherwise . hence is he said to abide a priest for ever . this was that which our apostle principally designed to confirm from hence , namely , that there was in the scripture before the institution of the aaronical priesthood a representation of an eternal , unchangeable priesthood to be introduced in the church , which he demonstrates to be that of jesus christ. it may not be amiss in the close of this exposition of these verses summarily to represent the several particulars wherein the apostle would have us to observe the likeness between melchisedec and christ , or rather the especial excellencies and properties of christ that were represented in the account given of the name , reign , person and office of melchisedec . as , . he was said to be , and he really was , and he only , first the king of righteousness , and then the king of peace ; seeing he alone brought in everlasting righteousness and made peace with god for sinners . and in his kingdom alone are these things to be found . . he was really and truly the priest of the high god , and properly he was so alone . he offered that sacrifice , and made that attonement which was signified by all the sacrifices offered by holy men from the foundation of the world. . he blesseth all the faithful , as abraham the father of the faithful was blessed by melchisedec . in him were they to be blessed , by him are they blessed , through him delivered from the curse and all the fruits of it , nor are they partakers of any blessing but from him . . he receiveth all the homage of his people , all their grateful acknowledgments of the love and favour of god in the conquest of their spiritual adversaries , and deliverance from them , as melchisedec received the tenth of the spoils from abraham . . he was really without progenitors or predecessors unto his office , nor would i exclude that mystical sence from the intention of the place , that he was without father as to his humane nature , and without mother as to his divine . . he was a priest without genealogy , or derivation of his pedigree from the loyns of aaron , or any other that ever was a priest in the world , and moreover mysteriously was of a generation which none can declare . . he had in his divine person , as the high priest of the church , neither beginning of days nor end of life , as no such thing is reported of melchisedec . for the death which he underwent in the discharge of his office , being not the death of his whole person , but of his humane nature only , no interruption of his endless office did ensue thereon . for although the person of the son of god died , whence god is said to redeem his church with his own blood , acts . . yet he died not in his whole person . but as the son of man was in heaven whilst he was speaking on the earth , john . . namely , he was so in his divine nature ; so whilst he was dead in the earth in his humane nature , the same person was alive in his divine . absolutely therefore , nor in respect of his office , he had neither beginning of days nor end of life . . he was really the son of god , as melchisedec in many circumstances was made like to the son of god. . he alone abideth a priest for ever ; whereof we must particularly treat afterwards . the doctrinal observations that may be taken from these verses , are , . when any were of old designed to be types of christ , there was a necessity that things more excellent and glorious should be spoken or intimated of them , than did properly belong unto them . so many things are here observed of melchisedec , which were not properly and literally fulfilled in him . and so there are likewise of david and solomon in sundry places . and the reason is , because the things so spoken were never intended of them absolutely , but as they were designed to represent the lord christ , unto whom alone they did truly belong . and in the exposition of such typical prophecies , the utmost diligence is to be used in distinguishing aright what is absolutely spoken of the type only , and what is spoken of it meerly as representing christ himself . . all that might be spoken so as to have any probable application in any sence unto things and persons typically , coming short of what was to be fulfilled in christ , the holy ghost in his infinite wisdom supplied that defect by ordering the account which he gives of them so , as more might be apprehended and learned from them than could be expressed . and where the glory of his person as vested with his office could not be represented by positive applications , it is done by a mystical silence , as in this story of melchisedec . and the most eminent and glorious things assigned unto types as such , have a more glorious signification in christ than they have in them . see to this purpose our exposition on chap. . ver . . . that christ abiding a priest for ever hath no more a vicar or successor or substitute in his office , or any deriving a real priesthood from him , than had melchisedec , whereof we shall speak afterwards . . the whole mystery of divine wisdom effecting all unconceivable perfections centred in the person of christ , to make him a meet , glorious , and most excellent priest unto god in the behalf of the church . this it is the principal design of the whole gospel to demonstrate , namely , to declare that all the treasures of divine wisdom and knowledge are hid in jesus christ , col. . . the constitution of his person , was the greatest mystery that ever infinite wisdom effected , tim. . . and thereby did god gloriously represent himself and all his infinite perfections unto us , heb. . . col. . , . cor. . . had he not the divine nature , he could not have been the express image of god in himself . and had he not been man , he could not have represented him unto us . nor can any thing be more mysteriously glorious , than the furniture of his person as mediator , with all fulness of power , wisdom and grace for the accomplishment of his work , john . . col. . , . chap. . . phil. . , , , , . the work that he wrought in offering himself a sacrifice and making attonement for sin , hath the highest unconceivable impression of divine wisdom upon it , john . . acts . . rev. . . eph. . . and so also hath the grace that is from thence administred by him and from him unto jews and gentiles , eph. . , , , . and instances of the like kind may be multiplyed . and we may consider thence first , into what condition of sin and misery we were fallen by our apostacy from god , whence nothing would or could recover us but this blessed work of the whole mystery of divine wisdom . and then the unspeakable riches and excellencies of that wisdom , love , and grace which provided this way for our recovery . ver . , , . the proceed of these verses is unto the application of what was before discoursed . for having proved that christ the promised messiah was to be a priest after the order of melchisedec from psal. . and given a description both of the person and office of this melchisedec from the historical narration of them as laid down by moses , he makes application of the whole unto his present purpose . and from the consideration of sundry particulars in his description , confirms in general the argument which he had in hand . for that which principally he designeth to prove is , that a more excellent priesthood than that of aaron being introduced according to the purpose and promise of god , it followed necessarily , that that priesthood with all the worship , rites and ceremonies which belonged unto it , was to cease and be taken out of the way . for as this new promised priesthood was inconsistent with it , and could not be established without the abolition of it , so it brought a far greater benefit and spiritual advantage unto the church than it before enjoyed . and we are not to wonder that the apostle insists so much hereon , and that with all sorts of arguments , especially such as the old testament furnished him withal . for this was the hinge on which the eternal salvation or destruction of that whole church and people at that time , did turn . for if they would not forgoe their old priesthood and worship , their ruine was unavoidable . christ would either be rejected by them , or be of no profit unto them . accordingly things fell out with the most of them , they clave absolutely unto their old institutions , and rejecting the lord christ , perished in their unbelief . others contended for the continuance of their priesthood and worship , for which they supposed they had invincible reasons , although they admitted the profession of christ and the gospel therewithal . but our apostle knowing how inconsistent these things were , and how the retaining of that perswasion , would keep them off at present from believing the necessity , usefulness , glory and advantages of the priesthood of christ , and the spiritual worship of the gospel , as also dispose them unto apostacy for the future , laboureth by all means to eradicate this pernicious fundamental error out of their minds . unto this end doth he so diligently insist on all the instances , and particulars of them , whereby god of old did intimate unto their fore-fathers the introduction of this alteration , with the advantage of the church thereby . and i mention these things , that we may see the reason the apostle did so scrupulously as it were to insist on all the ensuing particulars , which otherwise we may not so easily discern the necessity of ; and withal to shew , ( . ) how hard it is to dispossess the minds of men of inveterate perswasions in religion . ( . ) the great care and diligence they ought to use and exercise who have the care of the souls of men committed unto them , when they discern them in apparent danger of ruine . that the old priesthood was to be removed , and the new one mentioned to be introduced . he proves in the first place , by the greatness of the person who was first chosen of god to praefigure and represent the lord christ in his office of priesthood . for if he were so excellent in his person and office , as deservedly to be preferred above aaron and all his successors , then he who was praefigured and represented by him , must be so also ; yea , be so much more as that which is typed out and signified , is , and always must be more excellent than the type and sign , which are of no use but with respect thereunto . in these verses he choseth out his first instance in what he had observed before out of the narrative of moses concerning the greatness and excellency of melchisedec , in that he received tithes of abraham . his design is to prove him more excellent and great than all the levitical priests . but herein he takes a step backward , and begins with abraham himself , from whom both people and priests confessedly derived all their priviledges . and he produceth his instance in the case of tithes , whereon as it is known the whole levitical priesthood did depend . and this the apostle knew full well , that if once he proved him greater than abraham , he should not need with that people to prove him above any of his posterity , but they would immediately give over the contest . so in their exceptions unto our saviour's testimony concerning himself they acknowledge they could proceed no higher ; art thou , say they , greater than our father abraham ? whom makest thou thy self to be ? john . . but yet our apostle not content herewith , to obviate all pretences , proves distinctly afterwards that the whole order of the levitical priests were inferiour unto him . ver . , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; considerate , spectate , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — videte ; vul. lat. intuemini . consider , behold , contemplate ; serious consideration with diligent intuition is intended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; quantus hic ; sit , vul . fuerit , is supplyed by others ; as by us , how great this man was . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — quam magnus hic . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . decimas spoliorum , decimas de spoliis hostium ; de spoliis , vul . lat. decimas de praecipuis , of the chiefest things . the syr. makes a distinction . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — tithes and first-fruits . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; cujus generatio non annumeratur in eis ; whose generation is not numbred in them ; very obscurely . cujus genus non recensetur ex illis , non refertur ad illos . whose stock , race , pedigree is not reckoned from them , referred unto them ; the syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is not written in their genealogies , which is the sence of the word ; for respect is had unto the genealogies that were written and upon record . ver . . consider then how great this man was , unto whom even the patriarch abraham gave the tenth of the spoils . the duty of the hebrews upon the proposition of the state of melchisedec before insisted on , is here pressed on them . and the words contain both a respect unto the preceding discourse , a duty prescribed , the object of that duty , and the reason of a qualification therein expressed , amplified by the title , state and condition of one person concerned . . the note of respect unto the preceding discourse is in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render now , consider now , then , or therefore ; but do you consider . the things before laid down are as of importance in themselves , so of your especial concernment . . the especial duty which he prescribes unto them with respect unto the things proposed by him concerning the excellency of melchisedec and his office , is that they would consider it . he doth four times in this epistle call the hebrews unto this especial duty of an inteuse consideration of the things proposed unto them , as we have translated his words , and that not unduly , chap. . . chap. . . chap. . . and in this place , chap. . . chap. . . we have the same word in the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose importance hath been declared on chap. . . chap. . . the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to call things unto a due reckoning and account , so as to conform our minds unto them , which is our great duty with respect unto the patient sufferings of christ there intended . the word here used signifies diligently to behold , contemplate on , or to look into the things proposed unto us . he had before warned them that what he had to discourse on this subject was difficult and hard to be understood , but withal such was its use and excellency that neither would he refrain from declaring of them , nor ought they to spare any pains in a diligent enquiry into them . having therefore laid down the matter of fact , and stated the whole subject which he designed to treat upon , he adds their duty with respect thereunto . and this in the first place is that they would heedfully and diligently look into them . . it will be fruitless and to no advantage to propose or declare the most important truths of the gospel , if those unto whom they are proposed do not diligently enquire into them . and here those unto whom the dispensation of the gospel is committed , are pressed with no small difficulty , as our apostle professeth that he was in this very case . for whereas it is incumbent on them in that declaration of the whole counsel of god which is enjoyned them , to insist upon sundry things that are deep , mysterious , and hard to be understood , when their hearers for want of a good foundation of knowledge in the principles of religion , or through carelesness in attending unto what is delivered , do not come unto a due perception and understanding of them , it is very grievous to see their own labours and others profit disappointed . wherefore if men think they have nothing to do , but as it were to give the hearing unto such as endeavour to carry them to perfection , they will lose all the advantage of their ministry . this duty therefore is here prescribed by the apostle with respect unto this truth , to obviate this slothful frame . and we may on this occasion briefly name the things that are required thereunto . as , ( . ) sense of a concernment in them . unless this be well fixed on the mind , men will never diligently attend unto them , nor duly consider them . if upon the proposal of sacred truths that appear hard to be understood , they begin to think that this belongs not unto them , it is for others who are more exercised than they , it is not likely they should ever endeavour to apprehend them aright . and this very frame keeps many in a low form of knowledge all their days ; possibly also this neglect is increased in many , by the spreading of a late foolish apprehension , that we are upon the matter to look after nothing but the doctrines and precepts of morality that are in the scripture ; but as for the more spiritual mysteries of grace we are not concerned in them . where this principle is once imbibed , men will rest and satisfie themselves in the most profound ignorance ; and not only so , but despise all such as endeavour to be wiser than themselves . but , ( . ) unto a due apprehension of these things there is not only required a sense of our concernment , but also a delight in them . if the light be not pleasant unto us , as well as useful , we shall not value it nor seek after it . when such mysterious truths as that here insisted on by our apostle , are proposed unto men , if they have no delight in such things , they will never be at the cost and pains of enquiring into them with necessary diligence . curiosity indeed , or an humour to pry into things we have not seen , and which we cannot see in a due manner because not revealed , is every where condemned by our apostle , who warns us all to be wise unto sobriety , and not above what is written . but there is a secret delight and complacency of mind in every beam of spiritual light shining in its proper divine revelation , when the soul is disposed aright unto the reception of it . without this in some measure we shall not follow on to know , nor thrive in knowledge . ( . ) study , meditation and prayer , with the diligent use of all other means appointed for the search and investigation of the truth , do close this duty . without these things in hearers , ministers lose all their labour in the declaration of the most important mysteries of the gospel . this the apostle as to the present case designs to obviate in the frequent prescription of this duty . that which the apostle proposeth in the first place and in general as the object of this enquiry and consideration , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quantus iste erat ; the word respects greatness and excellency in any kind . nunc quantus achilles , quantus erat julius caesar , and the like . and this greatness of melchisedec respected neither the endowments of his person , nor the largeness of his dominion , nor his riches or wealth , in which sence some are said to be great in the scripture , as job , barzillai , and others ; but it regards alone his dignity with respect unto his office , and his nearness unto god on that account . that which these hebrews insisted on as their chief and fundamental priviledge in judaism , and which they were most unwilling to forgo , was the greatness of their predecessors , with their nearness unto god in favour and office. in the first way as to divine love and favour , they gloried in abraham , and opposed the priviledge of being his children on all occasions unto the person and doctrine of christ , john . , . and in the latter they thought aaron and his successors to be preferred above all the vvorld . and whilst they were under the power and influence of these apprehensions , the gospel could not but be ungrateful unto them , as depriving them of their priviledges , and rendring their condition worse than it was before . to undeceive them in this matter , and to demonstrate how unspeakably all those in whom they trusted , came short of the true high priest of the church , he calls them to consider the greatness of him , whose only eminence consisted in being a type or representative of him . wherefore the greatness of melchisedec here proposed unto earnest consideration , is that which he had in representing jesus christ , and his nearness unto god on that account . and it were well that we were all really convinced , that all true greatness consists in the favour of god , and our nearness unto him , on the account of our relation unto jesus christ. we neither deny nor undervalue any mans wealth or power hereby . let those who are rich and wealthy in the world be accounted and called great , as the scripture sometimes calls them so . and let those who are high in power and authority be so esteemed , we would derogate nothing from them which is their due : but yet the greatness of them all is but particular , with respect unto some certain things , and therefore fading and perishing . but this greatness and honour of the favour of god , and nearness unto him , on the account of relation unto jesus christ , is general , abiding , yea , eternal . the proof of the apostle's assertion , included in that interrogation , how great this man was , follows in an instance of what he had before observed and proposed unto them ; unto whom even the patriarch abraham gave the tenth of the spoils . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the tenth part . the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphatical ; and although in the original it is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet in construction it is to be understood with abraham ; not , unto whom abraham gave even the tenth ; but unto whom even abraham gave the tenth , as it is in our translation . the proof of the greatness of melchisedec from hence consists in three things . ( . ) in the nomination of the person that was subject unto him , or abraham . ( . ) in the qualification of his person , he was the patriarch . ( . ) in what he did , he gave him the tenth part of the spoils . as to the person himself he was the stock and root of the whole people , their common father in whom they were first separated from other nations to be a people of themselves . and herein they had a singular reverence for him , as generally all nations have for the first founders of their political state , who among the idolatrous heathens were commonly deified , and made the objects of their religious adoration . but moreover it was he who first received the promise and the covenant with the token of it , and by whom alone they put in their claim unto all the priviledges and advantages which they gloried in above all nations in the vvorld . this abraham therefore they esteemed next unto god himself . and their fosterity do now place him in heaven above the angels , hardly allowing that the messiah himself should be exalted above him , and tell a foolish story how he took it ill , that the messiah should be on the right hand , and he on the left hand of god. but it is sufficiently evident from the gospel , how much in those days they boasted of him , and trusted in him . hence it is that our apostle expresseth it so emphatically , even abraham . the qualification of his person , and his title thereon is added in like manner : he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a patriarch is a father , that is , a prince or ruler of a family . a ruling father ; and these patriarchs were of three sorts among the jews . of the first sort was he alone who was the first separated progenitor of the whole nation . he was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — the first father of all that great family . secondly , there were such as succeeded him , from whom the whole nation in like manner descended , as isaac and jacob , who were heirs with him of the same promise , heb. . . thirdly , such as were the first heads of their twelve tribes into which the nation was divided , that is , the twelve sons of jacob , are called patriarchs , acts . , . others that followed them , as david , who is also called a patriarch , acts . . were termed so , in allusion unto them , and being signally the progenitors of a most eminent family among them . now it is evident that the first of these on all accounts is the principal , and hath the preeminence over all the rest . and this was abraham alone . vvherefore if any one were greater than abraham , and that in his own time , it must be acknowledged it was upon the account of some priviledge that was above all that ever that whole nation as descendents from abraham were made partakers of . but that this was so the apostle proves by the instance ensuing , namely , that he gave to melchisedec , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave them ; yet not arbitrarily , but in the way of a necessary duty , not as an honorary respect , but as a religious office. and he gave thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tithe-portion , delivering it up unto his use and disposal as the priest of the most high god. and this tenth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the apostle interprets the passage in moses , of the spoils of war. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is acervus , an heap of corn or any useful things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the top of the heap , the best of it , from whence the first-fruits were taken for sacred services . and because it was the custom of all nations afterwards to dedicate or devote some portion of what they got in war unto religious services , the word it self came to signifie the spoils of war. at first it was the portion that was taken out of the whole , and afterwards the whole it self was signified by it . now although abraham had reserved nothing unto himself of what belonged unto the king of sodom and his companions , yet the army and king which he had newly slain and destroyed having smitten sundry other nations , gen. . , , . and dealt with them as they did with sodom and the other towns , took all their goods and provision , ver . . being now in their return home and laden with prey , it fell all into the hand of the conquerour ; the tenth part of the spoils in every kind , might probably be a very great offering both for sacrifice and sacred dedication in the place where melchisedec ministred in his office. what farther concerns the greatness of this man , the apostle farther declares in the ensuing verses , where it will fall under consideration . from this one instance of abraham's paying tithes unto him , it is in a great measure already evinced . but how came melchisedec to be thus great ? is it because he was originally in himself , more wise and honourable than any of the sons of men ? we read no such thing concerning him , which the apostle declares to be the rule and measure of all our conceptions in this matter . is it that he attained this dignity and greatness , by his own industry and endeavours ? as the prophet says of some , that their judgment and their dignity proceeds from themselves , hab. . . neither do we find any thing of that nature ascribed unto him . the sole reason and cause hereof , is , that god raised him up and disposed of him into that condition of his own good pleasure . and we may see in him , that the sovereign will , pleasure , and grace of god is that alone which puts a difference among men , especially in the church . he makes men great or small , high or low , eminent or obscure , as it seemeth good unto him . he raiseth up the poor from the dust , and lifteth up the beggar from the dunghill , to set them among princes , and to make them inherit the throne of glory , for the pillars of the earth are the lords , and he hath set the world upon them , sam. . . which is plentifully elsewhere testified unto . whence was it that the twelve poor fishermen were made apostles to sit on twelve thrones judging the tribes of israel , and becoming princes in all nations ? who made the most glorious apostle of the first and fiercest persecutor ? vvas it not he who hath mercy on whom he will have mercy , and is gracious unto whom he will be gracious ? and it is laid down as an universal rule , that no man hath any thing in this kind but what he hath freely received , nor doth any man make himself to differ from others , cor. . . for , ( . ) god lays the foundation of all spiritual differences among men , in his sovereign decree of eternal election , rom. . , , , , , . ephes. . . and among them that are chosen he calleth them when and how he pleaseth , both unto grace and employment or vvork . and ( . ) as to grace , gifts , and spiritual endowments , the holy spirit divideth unto every man as he will , cor. . . let every one then be contented with his lot and condition , every one endeavour to fill up the place and state wherein he is fixed , and as he is called to abide with god. let god be owned in all his gifts and graces , and our souls be humbled in what we come short of others ; and the sovereignty of grace admired in all the different effects of it which we behold . secondly , whereas even abraham himself gave the tenth of all to melchisedec , we may observe , that the highest priviledge exempts not any from the obligation unto and performance of the meanest duty . notwithstanding all these advantages and priviledges which abraham was possessed of , on the account whereof he was mighty in his own days & almost adored by his posterity , yet when the meanest duty was presented unto him , he readily complyed with it . nor ought it to be otherwise with any . for , ( . ) priviledge is less than duty . a man may have the greatest priviledges and yet be rejected , but the least sincere duty shall not be unrewarded . for duty indeed is our chiefest honour and advantage . and for men to pretend to such advancements in the church of god , as that they should be exempted thereby from the ordinary labour of the ministry , is horrid pride and ingratitude . but when spiritual or ecclesiastical priviledges are pretended to countenance men in a life or course of idleness , sloth , pleasure , sensuality , or worldliness in any kind , it is a crime that it may be we as yet want a name to express . wherefore , ( . ) whatever is pretended , that is no priviledge , which either exempts a man , or hinders him in and unto the performance of any duty whatever . it is such a priviledge as being well improved will send men to hell. it will prove no otherwise let the pretence be what it will. for , ( . ) there are indeed but two ends of any priviledges whereof in this world we may be made partakers ; whereof the first is to enable us unto duty , and the other is to encourage us thereunto . hereunto we may add , that when any are highly exalted in priviledges , that they have an advantage thereby to give an eminent example unto others in the performance of their duties , when these ends are not pursued , all priviledges , promotions , dignities , exaltations , are snares and tend unto the ruine of mens souls . there are things still of this nature both as unto whole churches and as unto particular persons . some churches are like capernaum as to the outward means of grace , as it were lifted up to heaven ; let them take heed of capernaum's judgment in being brought down as low as hell for their abuse of them , or negligence in their improvement . some persons have eminent endowments , and if they are not eminent in service , they will prove their disadvantage . yea , the highest priviledges should make men ready to condescend unto the meanest duties . this is that which our lord jesus christ so signally instructed his disciples in , when he himself washed their feet , and taught them the same duty towards the meanest of his disciples , john . , , , , , , . . opportunities for duty which render it beautiful , ought diligently to be embraced . so did abraham as unto this duty upon his meeting of melchisedec . hence the performance of this duty became so renowned , and was of the use whereunto it is here applyed by our apostle . it is season that gives every thing its beauty . and omission of seasons or tergiversations under them , are evidences of an heart much under the power of corrupt lusts or unbelief . . when the instituted use of consecrated things ceaseth , the things themselves cease to be sacred , or of esteem . for what became of all these dedicated things after the death of melchisedec ? they were no more sacred , the actual administration of his typical priesthood ceasing . of what use was the brazen serpent after it was taken from the pole whereon it was lifted up by gods appointment ; or of what use would the lifting of it up be , when it was not under an express command ? we know it proved a snare , a means of idolatry , and that was all . gods institution is the foundation and vvarranty of all consecration . all the men in the world cannot really consecrate or dedicate any thing , but by virtue of divine appointment . and this appointment of god respected always a limited use , beyond which nothing was sacred . and every thing kept beyond its appointment is like manna so kept , it breeds vvorms and stinketh . these things are manifest from the consideration of all things that god ever accepted or dedicated in the church . but ignorance of them is that which hath filled the world with horrid superstition . how many things have we had made sacred which never had warranty from any institution of god ? monasteries , abbies , persons and lands , altars , bells , utensils , with other things of the like nature very many , which whatever use they are of , yet all the men in the world cannot make them sacred . and the extending of the sacredness of dedicated things beyond their use , hath had no less pernitious event . hence was the useless reservation of the consecrated bread after the sacrament , and afterwards the idolatrous vvorship of it . but these things are here occasionally only mentioned . the apostle adds in the confirmation of his argument , ver . . and verily they that are the sons of levi , who receive the office of the priesthood , have a commandment to take tithes of the people according to the law , that is of their brethren though they come out of the loins of abraham . there is in these words an illustration and confirmation of the present argument , proving the preference of melchisedec above abraham , from his giving the tithe or tenth of all unto him , and consequently receiving the blessing from him . and this is taken from what was determined in the law and acknowledged among the hebrews , with which kind of arguments the apostle doth principally press them in the whole epistle , as we have shewed on many occasions . now this is , that the priests who received tithes by the law were superiour in dignity and honour unto the people from whom they did receive them . and this was only declared in the law , for the foundation of it was in the light of nature , as the apostle expressely intimates in the instance of benediction afterwards . there are considerable in the words , ( . ) the introduction of this new confirmation of his fore-going argument . ( . ) a description of the persons in whom he instanceth . ( . ) the action ascribed unto them with its limitation . and ( . ) the qualification of the persons to whom their power was exercised . the introduction of his reasoning herein is in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the connexion in the conjunction is plain ; yet not a reason is given of what was spoken before , but a continuation of the same argument with farther proof is intended . and he adds the note of observation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verily ; as if he had said , as to this matter of tithing and what may thence justly be inferred as to dignity and preeminence , you may consider how it was under the law , and there , what i propose unto you , you will find directly confirmed . it is a great advantage to press them with whom we have to do from their own principles . the description of the persons in whom he instanceth is in those words , the sons of levi who receive the office of the priesthood . it was the priests directly whom he intended , or the sons of aaron ; and he might have so expressed it , the priests according to the law. but he varieth his expression for sundry reasons that appear in the context . . because all the levites did receive tithes by the law , yea , tithes in the first place was paid unto them in common . but because their dignity among the people was less conspicuous than that of the priests ; and the design of the apostle is not meerly to argue from the giving of tithes unto any , but the giving of them unto them as priests , as abraham gave tithes of all to melchisedec as priest of the high god , he thus expresseth it , the sons of levi , who receive the office of the priesthood . for though all the sons of levi received tithes , yet all of them did not receive the priesthood , with which sort of persons alone he was concerned . . he doth thus express it to introduce the mention of levi , whom he was afterwards to mention on the same occasion , and to lay the weight of him and the whole tribe under the same argument . . he minds them by the way of another dignity of the priesthood , in that not all the posterity of abraham , no , nor yet of levi were partakers thereof , but it was a priviledge granted only to one part of them , even the family of aaron . and these are the persons in whom he makes his instance . thus god distributes dignity and preeminence in the church as he pleaseth . not all the posterity of abraham but only those of levi were set apart to receive tithes , and not all the posterity of levi but only the family of aaron did receive the priesthood . and this order of his soveraign pleasure god required of them all to submit unto and acquiesce in , numb . . , . and it is a dangerous thing out of envy , pride , or emulation to transgress the bounds of dignity and office that god hath prescribed , as we may see in that instance of korah . for every man to be contented with his station which god hath fixed him unto by rule and providence , is his safety and honour . vvhat god calleth and disposeth men unto , therein are they to abide , and that are they to attend . it was new to the people to set the whole tribe of levi taken into a peculiar sacred condition , to attend for ever on the worship of god , yet therein they acquiesced . but when the priests were taken out of the levites and exalted above them , some of them murmured at it , and stirred up the congregation against aaron , as though he took too much upon him , and deprived the congregation of their liberty , which yet was all holy. the end of this sedition was known , notwithstanding the specious pretence of it . thirdly , what is ascribed unto these persons ensues in the words , have a commandment to take tithes of the people according to the law. they had a command to take tithes , and they were to do it according to the law ; the one was their warranty , and the other their rule , for so are the commandment and the law here to be distinguished . ( . ) they had a commandment to take tithes , that is , there was a command or institution enabling them so to do . for the command in the first place respected the people , making it their duty to pay all their tithes unto the levites . god did first take the tithe to be his peculiar portion , and thereby alienated it from the people that they had no propriety in it . and the tithe of the land , saith he , is the lord's , lev. . . hence those that with-held their tithes are said to rob god , mal. . . and wherever it can be manifested that god hath by an institution of his own , taken the whole tithe of any place into his own possession , there for any to detain them for their own use , it is sacrilege , and not else . but god having thus in the land of canaan taken them into his own propriety , he commanded the people to pay them to the priests . this command given unto the people to pay them , was a command to the priests to receive them . for what men have a right to do in the church by gods institution , that they have a command to do . the right of the priests unto tithing was such , as that it was not at all their liberty to forgoe it at their pleasure , yea , it was their sin so to have done . the command which obliged others to pay them , obliged them to receive them . and they who on slight pretences do forgoe what is due to them with respect unto their office , will on as slight when occasion serves neglect what is due from them on the same account . and this fell out frequently with the priests of old , they neglected their wages that they might have countenance in the neglect of their work. and we may hence observe , that rule , institution , and command , without regard unto unrequired humility , or pleas of greater zeal and self-denial , unless in evident and cogent circumstances , are the best preservatives of order and duty in the church . they are so in every kind , especially in the disposal of earthly things , such as the maintenance of the officers of the church doth consist in . neither the peoples pretence of poverty , nor the ministers pretence of humility will regulate this matter as it ought to be . but as it is the peoples duty to provide for them , wherein they exercise grace and odience towards jesus christ , so it is the ministers duty chearfully to receive what is their due by the appointment of christ , for they have a command so to do . but whereas they are not many who are apt to transgress on this hand , we shall not need farther to press this consideration . but add , . as it is the duty of those who are employed in sacred ministrations to receive what the lord christ hath appointed for their supportment , and in the way of his appointment , so it is likewise without trouble , solicitousness or complaint to acquiesce therein . so was it with the priests of old , they were to receive their portion , and to acquiesce in their portion ; the neglect of which duty was the sin of the sons of eli. vve take it for granted that the way of maintenance is changed as to the ministers of holy things under the old and new testament . that the law of maintenance is taken away is the highest folly to imagine , it being so expressely asserted by our saviour himself and his apostles , luke . . cor. . but here it is thought lies the disadvantage ; that whereas the priests under the old testament had a certain portion which was legally due unto them , and they might demand it as their own , it is now referred unto the voluntary contribution of them that have the benefit and advantage of their labour . now whereas they oftentimes , yea , for the most part are negligent in their duty , and through love of the present vvorld , very scanty and backward in their contributions , ministers cannot be supported in their vvork in any measure proportionable unto what the priests were of old . besides it should seem unworthy a minister of the gospel who ought to be had in esteem , and is declared by the apostle to be worthy of double honour , to depend on the wills and as it were charity of the people , many of them it may be poor and low themselves . and these things have taken such impressions on the minds of the most of them that are called ministers , as that with the help of the secular powers they have wisely provided a new way and law of legal tithing for their subsistence , with a notable over-plus of other good ecclesiastical lands and revenues , which practice i shall neither justifie nor condemn , let the effects of it and the day declare it . only i say that the institution of christ before mentioned , stands in no need of this invention or supply to safe-guard it from these objections . for , . the change made in the way of maintenance pretended so disadvantagious unto ministers of the gospel , is no other but a part of that universal alteration , wherein carnal things are turned into those that are more spiritual , which was made by the bringing in of the kingdom of christ. and if ministers may complain that they have by the gospel lost the former allottment of sacred officers in tithes , the people may as well complain that they have no inheritances in the land of canaan . but he is unworthy the name of a minister of the gospel , who is not satisfied with what our lord hath ordained in every kind . and as for those who indeed think better of what was of use in judaism or heathenism , than what is warranted by the gospel , i shall not debate the matter with them . wherefore as yet i judge , that the taking of the maintenance of sacred ministers from the law of a carnal commandment , enforcing of it , charging it on the grace and duty of the church , is a perfective alteration , becoming the spirituality and glory of the kingdom of christ. for , . this way is the most honourable way , and that which casts the greatest respect upon them . even the princes and rulers of the world have their revenue and supportment from the substance of the people . now i would only ask , whether it would not be more honourable that the people should willingly and of their own accord bring in their contribution , than meerly pay it under the compulsion of a law. for in this latter way , no man knoweth whether they have the least true honour for their ruler or regard unto his office. but if it might be done in the former , all the world must take notice what reverence , regard , and honour they have for the person and dignity of their prince . it is true generally the men of the world are such lovers of themselves , and so little concerned in publick good , that if they were left absolutely at liberty in this matter , their governours might be defrauded of their right , and the ends of government be disappointed . wherefore in all countries , provision is made by law , for the payment of that tribute which yet without law was due , but whether it be meet to bring this order into the church or no , i much question . if it be so , possibly it may secure the revenue of ministers , but it will not increase their honour . for however men may please themselves with outward appearances of things , true honour consists in that respect and reverence which others pay them in their minds and hearts . now when this is such , and that on the account of duty , that men will freely contribute unto their supportment , i know no more honourable subsistence in the world. what will some say , to depend on the wills and love of the people there is nothing more base and unworthy ? yea , but what if all the honour that jesus christ himself hath , or accepts from his people , proceeds from their wills and affections ? mahomet indeed who knew well enough that neither honour , respect , nor obedience were due unto him , and that he could no way recompence what should be done towards him in that kind , provided that men should be brought in subjection unto his name , by fire and sword. but our lord jesus christ despiseth all honour , all obedience and respect that is not voluntary and free , and which doth not proceed from the wills of men. and shall his servants in the work of the gospel suppose themselves debased , to receive respect and honour from the same principle ? well therefore because our apostle tells us that our lord hath ordained that those who preach the gospel shall live on the gospel , and all obedience unto his ordinances and institutions must be voluntary , if ministers are ashamed and esteem it unworthy of them to receive what is so contributed in a way of voluntary obedience , let them try if they can prevail with themselves to receive it so for him , and in his name , who is not ashamed to receive it , no , if it be only a cup of cold water , so it comes from a free and willing mind , when he despiseth the revenue of the whole world upon compulsion . if they will not do so , their best way is to leave his service and take up with that which is more honourable . for my part i do judge that the way of maintenance of ministers , by voluntary benevolence in a way of duty and obedience unto christ , though it be not likely the most plentiful , is yet the most honourable of all others . and of this judgment i shall be , until i am convinced of two things . ( . ) that true honour doth not consist in the respect and regard of the minds of men unto the real worth and usefulness of those who are honoured but in outward ceremonies and forced works of regard . ( . ) that it is not the duty which every church owes to jesus christ , to maintain those who labour in the word and doctrine , according to their ability ; or that it is any gospel-duty which is influenced by force or compulsion . thirdly , it must be acknowledged that this way of voluntary contribution is not like to afford matter for that grandeur and secular greatness , those ample revenues , those provisions for ease , wealth and worldly honour , which some think necessary in this case . but yet however it must be granted , that all those large possessions and dominions which some now enjoy under the name of church-revenues , were originally voluntary grants and contributions . for it will not be said that the clergy got them by force of arms , or fraud , nor were they their patrimonial inheritance . but yet i fear , there were some undue artifices used to induce men unto such donations and ecclesiastical endowments , and somewhat more of merit fixed thereon than truth will allow , besides a compensation therein for what might be undergone in purgatory when men were gone out of the world . however the thing it self in its whole kind , that men out of their substance and revenue should design a portion unto the service of the church , is not to be condemned . but it proved mischievous and fatal , when those who received what was so given , being unmeasurably covetous and worldly , fixed no bounds unto the charity or superstition of men in this kind , until they had over-run the world with their gains . and not only so , but whereas there was no pretence of use of such great revenues in any way pretended to be of divine appointment , they were forced to invent and find out ways innumerable , in abbies , monasteries , cloysters , to be repositories of their overflowing treasure and revenues . but when god had appointed to build his tabernacle of the free-will offerings of the people , a type of the gospel-church , when there was provision enough of materials brought in , the liberality of the people was restrained by proclamation , and some perhaps grieved that their offerings were not received , exod. , , . want of this care to put a stop unto the devotions of men in these donations according unto a just measure of the churches necessary use , the bounds whereof were broken up and left invisible by the pride , ambition , covetousness , and craft of the clergy , the whole world run into superstition and confusion . at present i grant that the way which the gospel appoints is not likely to make provision for pomp , grandeur , wealth , revenues , and inheritances unto them that relye upon it . nor do i think that if the present establishment of a superfluous revenue unto the clergy were removed , that the vvorld it self would in haste run into the same state again . vvherefore those who judge these things necessary and desirable , must be permitted as far as i know , to betake themselves unto the advantage the world will afford ; it is acknowledged that the gospel hath made no provision of them . . it is indeed supposed unto the disadvantage of this way , that by means thereof ministers do become obnoxious unto the , people do depend upon them , and so cannot deal so uprightly and sincerely with their consciences as they ought to do , left they incur their displeasure , wherein they are too much concerned . it were easie to manifest with how many more and greater inconveniencies the other way is attended , were we now comparing of them . and in truth it is a vain thing to look for or expect any such order and disposal of these things , as should administer no occasion for the vvisdom and graces of them concerned , nor would such a way be at all useful . i say therefore , that god hath established mutual duty to be the rule and measure of all things between ministers and people . hereunto it is their wisdom and grace to attend , leaving the success unto god. and a minister may easily conclude that seeing his whole supportment in earthly things with respect unto his ministry , depends on the command of god on the account of the discharge of his duty , if he have respect thereunto in his work , or so far as it is lawful for him to have , that the more sincere and upright he is therein , the more assured will his supportment be . and he who is enabled to give up himself unto the work of the ministry in a due manner , considering the nature of that work , and what he shall assuredly meet withal in its discharge , is not in much danger of being greatly moved with this pitiful consideration of displeasing this or that man in the discharge of his duty . . it is farther pleaded , that these things were tolerable at the first entrance and beginnings of christianity , when the zeal , love , and liberality of its professors did sufficiently stir them up unto an abundant discharge of their duty ; but now the whole body of them is degenerate from their pristine faith and love , coldness and indifferency in the things of their eternal concernment , with love of self and this present evil world , do so prevail in them all , as that if things were left unto their wills and sence of duty , there would quickly be an end of all ministry for want of maintenance . this is of all others the most cogent argument in this case , and that which prevails with many good and sober men , utterly to decry the way of ministers maintenance by a voluntary contribution . i shall briefly give my thoughts concerning it , and so return from this digression . and i say , ( . ) i do not condemn any provision that is made by good , wholsom , and righteous laws among men for this end and purpose , provided it be such as is accommodate unto the furtherance of the work it self . such provision as in its own nature is a snare and temptation , inclining men unto pride , ambition , luxury , distance from , and elation above the meanest of the sheep or lambs of christ , or as it were requiring a worldly grandeur and secular pomp in their course of life , must plead for it self , as it is able . but such as may comfortably support , encourage , and help men in this work and discharge of their duty , being made without the wrong of others , is doubtless to be approved . yea , if in this degeneracy of christianity under which we suffer , any shall out of love and obedience unto the gospel , set apart any portion of their estates , and settle it unto the service of the church in the maintenance of the ministry , it is a good work , which if done in faith , will be accepted . ( . ) let those who are true disciples indeed know , that it is greatly incumbent on them to roll away that reproach which is cast upon the institutions of christ by the miscarriages of the generality of christians . he hath ordained that those who preach the gospel shall live on the gospel . and the way whereby he hath prescribed this to be effected is , that those who are his disciples should in obedience unto his commands supply them with temporals by whom spirituals are dispensed unto them . if this be not done , a reproach is cast upon his institutions as insufficient unto the end for which they were designed . it is therefore incumbent on all who have any true zeal for the glory and honour of christ , to manifest their exemplary obedience and fruitfulness in this matter ; whereby it may appear that it is not any defect in the appointments of christ , but the stubborn disobedience and unbelief of men , that is the cause of any disorder . ( . ) seeing there is such a degeneracy among christians , as that they will not be wrought upon unto a voluntary discharge of their duty in this matter , it may be enquired what hath been the cause or at least the principal occasion thereof . now if this should be found and appear to be , the coldness , remisseness , neglect , ignorance , sloth , ambition , and worldliness of those who have been their guides and leaders , their officers and ministers in most ages , it will evince how little reason some have to complain that the people are backward and negligent in the discharge of their duty . and if it be true , as indeed it is , that the care of religion that it be preserved , thrive and flourish , not only in themselves but in the whole church be committed unto those persons , there can be no such apostacy as is complained of among the people , but that the guilt of it will be at their doors . and if it be so , it is to be enquired whether it be the duty of ministers absolutely to comply with them in their degeneration , and suffer them to live in the neglect of their duty in this matter , only providing for themselves some other way ; or whether they ought not rather by all ways and means to endeavour their recovery into their pristine condition . if it be said , that whatever men pretend , yet it is a thing impossible to work the people unto a due discharge of their duty in this matter ; i grant it is , whilst that is only or principally intended . but if men would not consider themselves or their interest in the first place , but really endeavour their recovery unto faith , love , obedience , and holiness , and that by their own example as well as teaching , it may well be hoped that this duty would revive again in the company of others ; for it is certain it will never stand alone by it self . but we must proceed with our apostle . secondly , these sons of levi who obtained the priesthood received tithes according to the law ; that is , as the matter or manner of tithing was determined by the law. for by tithes i understand that whole portion which by gods order and command belonged unto the priests ; and this in all the concerns of it was determined by the law. what , when , how , of whom , all was expressely established by law. so they received tithes according to the law , in the order , way , and manner therein determined . for it is gods law and appointment that gives boundaries and measures unto all duties . what is done according unto them is straight , right , and acceptable ; whatever is otherwise , however it may please our own wisdom or reason , is crooked , froward , perverse and rejected of god. but there is an objection that this assertion of the apostle seems liable unto , which we must take notice of in our passage . for whereas he affirms that the levites who received the office of the priesthood took tithes of their brethren , it is evident from the first grant and institution of tithing , that the levites who were not priests , were the first who immediately received them of the people . see numb . . , , , . answ. . by tithes the whole consecrated portion according unto the law is intended , as we said before . hereof the portion allotted unto the priests out of various offerings or sacrifices was no small part , wherein the levites had no interest , but they belonged and were delivered immediately unto the priests . ( . ) the levites themselves were given unto the priests for their service in and about holy things , numb . . . whatever afterwards was given unto the levites , it was so with reference unto the supportment of the priesthood in due order . the tithes therefore that were paid to the levites were in the original grant of all to the priests . ( . ) the priests tithed the whole people in that tenth of all which they received of the levites ; and that being given unto them , what remained in the possession of the levites themselves , became as all other clean things , to be used promiscuously , num. . , , , , , , . fourthly , the priviledge of the priests in taking the tenth of all is amplified by the consideration of the persons of whom they took them : now these were not strangers or foreigners , but their own brethren . and these also were so their brethren as that they had a right unto , and were partakers of the same original priviledge with themselves , which did not exempt them from the duty of paying tithes of all unto them , took tithes of their brethren , though they came out of the loins of abraham . abraham first received the promises , and was an equal common spring of priviledges to his whole posterity . the priests were not more children of abraham than the people were . the whole people therefore being so , and thereby equally interested in all the priviledges of abraham or the church of believers , it is manifest how great the honour and preeminence of the priests were in that they took tithes of them all . and this the apostle declares to strengthen his argument for the greatness and excellency of melchisedec in that he received tithes of abraham himself . and we may learn , ( . ) that it is gods prerogative to give dignity and preeminence in the church among them which are otherwise equal , which is to be acquiesced in . our common vocation by the word , states us all equally in the same priviledge , as all the children of abraham were in that respect in the same condition . but in this common state , god makes by his prerogative a three-fold difference among believers ; as to grace , as to gifts , as to office. for , ( . ) although all true believers have the same grace in the kind thereof , yet some much excel others in the degrees and exercise of it . as one star differeth from another , that is , excelleth another in glory , so here one saint excelleth another in grace . this both the examples of the scripture , and the experience of all ages of the church doth testifie . and this dependeth on the soveraign pleasure of god. as he is gracious unto whom he will be gracious , so when , and how , and in what measure he pleaseth . some shall have grace sooner than others , and some that which is more eminent than others have . only he that hath least , shall have no lack , as to making of him meet for the inheritance of the saints in light ; and he that hath most , hath no more than he shall find need of and exercise for . but so it is , some god will have as pillars in his house , and some are but as bruised reeds . and every ones duty it is for himself , in his place and condition , to comply with the will of god herein . first , let not the weak , the feeble of the flock , those who either really are so , or in their own apprehensions , complain or faint . for ( . ) there is no man in the world that hath so little grace , who hath any , but he hath more than he ever deserved ; as none hath so much , as that any dram of it is of his own earning . and as he who hath nothing but what he hath freely received , hath nothing to boast of ; so he who hath that which he never deserved , hath no reason to complain . ( . ) it is the pleasure of god it should be so . if it be his will to keep us spiritually poor , so we are thereby kept humble , we shall be no losers . i say not this , as though any one who hath but a little grace , or apprehends himself to have so , should on the pretence that such is the will of god concerning him and his condition , neglect the most earnest endeavour after more , which would be a shrewd evidence that he hath none at all ; but that those who in a diligent use of means for growth and improvement , cannot yet arrive unto such an increase , such an addition of one grace unto another , as their profiting may be manifest , which falls out on several occasions , may find relief in the sovereign pleasure of god to keep them in their low condition . ( . ) they may do well to consider , that indeed there is a great deal of glory in the least of true grace . though there be not so much as in more grace , yet there is more than in all things under the sun besides . no man hath so little grace , who hath any , as that he is ever able to set a sufficient price upon it , or to be thankful enough for it . ( . ) there is indeed so much spoken in the scripture concerning the love , care , compassion , and tenderness of our lord jesus christ , towards the weak , the sick , the diseased of his flock , that on some accounts the state of those humble souls who have yet received but little grace seems to be most safe and desirable , isa. . . let not such therefore complain , it is god alone who is the author of this difference between them and others . and on the same grounds , ( secondly ) those who are strong , who have much grace , ought not , ( . ) to boast , or be lifted up . for as we observed before , they have nothing but what they have freely received . yea , it is very suspitious that what any one boasteth of , is not grace . for it is the nature of all true grace to exclude all boasting . he that by comparing himself with others , finds any other issue in his thoughts , but either to admire sovereign grace , or to judge himself beneath them , is in an ill condition , or at least in an ill frame . ( . ) nor to trust unto what they have received . there is none hath so much grace , as not every moment to need supplies with more . and he who like peter trusteth unto that wherein he is above others , will one way or other be brought down beneath them all . ( . ) let such be greatly fruitful , or this appearance of much grace will issue in much darkness . secondly , god dealeth thus with men as to spiritual gifts . among those who are called , the spirit divideth unto every one even as he will. unto one he giveth five talents , unto another two , and to a third but one . and this diversity depending meerly on gods soveraignty is visible in all churches . and as this tends in it self unto their beauty and edification , so there may be an abuse of it unto their disadvantage . for besides those disorders which the apostle declares to have ensued , particularly in the church of corinth upon the undue use and exercise of spiritual gifts , there are sundry evils which may befall particular persons by reason of them , if their original and end be not duly attended unto . for , ( . ) those who have received these spiritual gifts in any eminent manner , may be apt to be lifted up with good conceits of themselves , and even to despise their brethren who come behind them therein . this evil was openly prevalent in the church of corinth . ( . ) among those who have received them in some equality , or would be thought so to have done , emulations and perhaps strifes thereon , are apt to ensue . one cannot well bear that the gift of another should find more acceptance , or be better esteemed than his own . and another may be apt to extend himself beyond his due line and measure , because of them . and ( . ) those who have received them in the lowest degree , may be apt to despond , and refuse to trade with what they have , because their stock is inferiour unto their neighbours . but what is all this to us ? may not god do what he will with his own ? if god will have some of the sons of abraham to pay tithes , and some to receive them , is there any ground of complaint ? unto him that hath the most eminent gifts , god hath given of his own , and not of ours ; he hath taken nothing from us to endue him withal , but supplyed him out of his own stores . whoever therefore is unduly exalted with them , or envies because of them , he despiseth the prerogative of god , and contends with him that is mighty . . god distinguisheth persons with respect unto office. he makes , and so accounts whom he will faithful , and puts them into ministry . this of old korah repined against . and there are not a few who free themselves from envy at the ministry by endeavouring to bring it down into contempt . but the office is honourable , and so are they by whom it is discharged in a due manner ; and it is the prerogative of god to call whom he pleaseth thereunto . and there is no greater usurpation thereon , than the constitution of ministers by the laws , rules , and authority of men. for any to set up such in office , as he hath not gifted for it , nor called unto it , is to sit in the temple of god , and to shew themselves to be god. we may also hence observe , that , no priviledge can exempt persons from subjection unto any of gods institutions . though they were of the loyns of abraham . yet , ver . , , , , . in the five following verses the apostle pursues and concludes that part of his argument from the consideration of melchisedec , which concerned the greatness and glory of him who was represented by him , and his preeminence above the levitical priests . for if melchisedec who was but a type of him , was in his own person in so many instances more excellent than they ; how much more must he be esteemed to be above them , who was represented by him . for he whom another is appointed to represent , must be more glorious than he by whom he is represented . this part of his argument the apostle concludes in these verses , and thence proceeds unto another great inference and deduction from what he had taught concerning this melchisedec . and this was that which strook unto the heart of that controversie which he had in hand , namely , that the levitical priesthood must necessarily cease upon the introduction of that better priesthood which was fore-signified by that of melchisedec . and these things , whatsoever sence we now have of them , were those on which the salvation or damnation of these hebrews did absolutely depend . for unless they were prevailed on to forgoe that priesthood which was now abolished , and to betake themselves alone unto that more excellent which was then introduced , they must unavoidably perish ; as accordingly on this very account it fell out with the generality of that people , their posterity persisting in the same unbelief unto this day . and that which god made the crisis of the life and death of that church and people , ought to be diligently weighed and considered by us . it may be some find not themselves much concerned in this laborious acurate dispute of the apostle , wherein so much occurrs about pedigrees , priests , and tithes , which they think belongs not unto them . but let them remember , that in that great day of taking down the whole fabrick of mosaical worship , and the abolition of the covenant of sinai , the life and death of that ancient church , the posterity of abraham the friend of god , to whom unto this season an inclosure was made of all spiritual priviledges , ( rom. . . ) depended upon their receiving or rejecting of the truth here contended for . and god in like manner doth often-times single out especial truths for the trial of the faith and obedience of the church in especial seasons . and when he doth so , there is ever after an especial veneration due unto them . but to return . upon the supposition that the levitical priests did receive tithes , as well as melchisedec , wherein they were equal ; and that they received tithes of their brethren the posterity of abraham , which was their especial prerogative and dignity ; he yet proveth by four arguments that the greatness he had assigned unto melchisedec and his preeminence above them , was no more than was due unto him . and the first of these is taken from the consideration of his person of whom he received tithes , ver . . the second from the action of benediction which accompanied his receiving of tithes , ver . . the third from the condition and state of his own person compared with all those who received tithes according to the law , ver . . and the fourth from that which determines the whole question , namely , that levi himself , and so consequently all the whole race of priests that sprang from his loyns , did thus pay tithes unto him . ver . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the aethiopick translation omits those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he takes up the name abraham in the fore-going verse , who came forth out of the loyns of abraham ; and adds unto them what follows in this , who received the promise ; possibly deceived by a maimed transcript of the original . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — he who is not written in their genealogies ; properly enough ; for the apostle speaks of the genealogies that were written and on record in the book of genesis , wherein there is none of melchisedec . and it is the writing by divine inspiration that his argument is founded on . answ. genealogisatus , genealogised . is cujus genus non recensetur ex illis ; whose stock is not reckoned from them ; or as beza , ad illos non refertur . vul. lat. cujus generatio non annumeratur in eis ; that is as the rhemists , he whose generation is not numbred among them . nor whose descent is not counted from them ; putting pedigree in the margin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is , is cujus ortus , generatio , nativitas recensetur ; whose original , nativity , stock , race , is reckoned up or recorded . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from them , from among them ; vul. lat. in eis , for , inter eos , among them , whose generation is not numbred among them . the meaning is , he was not of their stock or race ; he sprang not of them , nor arose from among them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , decimas tulit , sumpsit , exegit , accepit , decimavit ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is decimo , or decimam partem excerpo ; to take out the tenth part , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; plut. in camillo ; ex spoliis hostium decimas excerpere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an accusative case as here , is to receive tithes of any ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the same construction , is of the same signification , ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but absolutely it signifies to pay tithes , or to give tithes , not to receive them , luke . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i tithe all that i possess ; that is , give tithe out of it . ver . . but he whose descent is not reckoned from them , received tithes from abraham , and blessed him that had the promises . a description there is in these words of melchisedec , by a negation of a certain respect useful to be observed unto the design of the apostle ; and then an assertion upon a supposition thereof . ( . ) he was a person whose descent , pedigre , nativity , traduction of stock and linage , was not reckoned from among them . he had before observed absolutely , that he was not at all genealogized , ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without descent . and how this was necessary to shadow out the eternity of the priesthood of christ , we have declared . for if he had any genealogy , or had stood in need thereof , it had been to shew from whom he derived his priesthood , and unto whom it was transmitted ; whereas he had no such circumstances , nor was to have , as to the end of his call and office. hence it follows in particular , that he could not derive his descent from levi ; morally he could not , because so he had none at all ; and naturally he could not , for in his days levi was only yet in the loyns of abraham ; so that in no respect he could descend from him . but the apostle hath a peculiar intention in this verse . for whereas he designed to prove the greatness of melchisedec from his receiving tithes , he intends here to declare , on what right and title he did so : for there were but two ways whereby any one did or might take tithes of any . ( . ) by virtue of the law , or institution of god in the law. this way none could do so , but he who legally derived his descent from levi. ( . ) by virtue of some especial grant or personal priviledge , either before or above the law. whereas therefore melchisedec as is here declared , had no interest in the former , it must be with respect unto the latter that he had this right , which argues his dignity . so god may and doth sometimes communicate of his favour and priviledges thereby , by especial exemption , and not by an ordinary rule or constitution . i do not at all know , nor can it be proved , that god is now by his vvord or law or constitution , obliged to give no ministry unto the church , but by virtue of an orderly outward call according to the rule . it is true , we are obliged to keep our selves unto the rule and law in the call of ministers so far as we are able ; but whether god hath bound himself unto that order , i very much question . yea , when there is any great and signal work to be done in the church , it may be such as the church cannot or will not call any unto , even such a reformation of persons as may prove a dissolution of its constitution , if god raise , gift and providentially call any unto that work , assisting them in it , i should not doubt of the lawfulness of their ministry , as granted unto them by especial priviledge , though not communicated by external rule and order . it is good ordinarily to be genealogised into the ministry by established rule ; but god can by virtue of his own soveraignty grant this priviledge unto whom he pleaseth . and let not any imagine that such a supposition must needs immediately open a door unto confusion ; for there are unvariable rules to try men and their ministry at all times whether they are sent of god or no. the doctrine which they teach , the ends which they promote , the lives which they lead , the circumstances of the seasons wherein they appear , will sufficiently manifest whence such teachers are . . having thus described melchisedec , and manifested on what account the things mentioned were ascribed or did belong unto him , he mentions the things themselves , which were two . ( . ) that he received tithes of abraham . ( . ) that he blessed him . in both which he demonstrates his greatness and dignity . ( . ) by the consideration of the person of whom he received tithes , it was abraham himself . ( . ) by an especial circumstance of abraham ; it was he who received the promises , from whence the whole church of israel claimed their priviledges . ( . ) he received tithes of abraham . the levitical priests received tithes of those who came out of the loyns of abraham , which was an evidence of their dignity by gods appointment . but he received them of abraham himself , which evidently declares his superiority above them , as also herein above abraham himself . and the apostle by insisting on these things so particularly , shews , ( . ) how difficult a matter it is to dispossess the minds of men of those things which they have long trusted unto and boasted of . it is plain from the gospel throughout , that all the jews looked on this as their great priviledge and advantage , that they were the posterity of abraham , whom they conceived on all accounts the greatest and most honourable person that ever was in the vvorld . now although there was much herein , yet when they began to abuse it , and trust unto it , it was necessary that their confidence should be abated and taken down . but so difficult a matter was this to effect , as that the apostle applies every argument unto it , that hath a real force and evidence in it , especially such things as they had not before considered , as it is plain they were utterly ignorant in the instructive part of this story of melchisedec . and we see in like manner , when men are possessed with an inveterate conceit of their being the church , and having all the priviledges of it enclosed unto them , although they have long since forfeited openly all right thereunto , how difficult a thing it is to dispossess their minds of that pleasing presumption . ( . ) that every particle of divine truth is instructive and argumentative when it is rightly used and improved . hence the apostle presseth all the circumstances of this story , from every one of them , giving light and evidence unto the great truth which he sought to confirm . . that it might yet farther appear how great melchisedec was , who received tithes of abraham , he declares who abraham was in an instance of his great and especial priviledge . it was he who received the promises . this he singles out as the greatest priviledge and honour of abraham , as it was indeed the foundation of all the other mercies which he enjoyed , or advantages that he was entrusted withal . the nature of this promise , with the solemn manner of its giving unto abraham , and the benefits included in it , he had at large declared , chap. . ver . , , , . hereby abraham became the father of the faithful , the heir of the world , and the friend of god ; so that it exceedingly illustrates the greatness of melchisedec , in that this abraham paid tithes unto him . the medium of the argument in this instance is lyable only unto one exception ; namely , that abraham was not the first that received the promises , so that although he were not , yet there might be others greater than melchisedec , who never made any acknowledgment of his preeminence . for the promise was given unto adam himself immediately after the fall , as also unto noah in the covenant made with him , and to others also who before abraham died in the faith. answ. it is true , they had the promise and the benefit of it ; but yet so as in sundry things abraham was preferred above them all . for , ( . ) he had the promise more plainly and clearly given unto him , than any of his predecessors in the faith. hence he was the first of whom it is said , that he saw the day of christ and rejoiced , as having a clearer view of his coming and of salvation by him , than any that went before him . ( . ) the promise was confirmed unto him by an oath , which it had not been unto any before . ( . ) the promised seed was in it peculiarly confined unto his family or posterity ; see heb. . . ( . ) his receiving of the promise was that which was the foundation of the church in his posterity which he had peculiarly , to deal withal . he had therefore the preeminence above all others in this matter of receiving the promises . but it may yet be said , that abraham had not received the promises then when he was blessed of melchisedec , so that it was no argument of his preeminence at that time . but ( . ) he had before received the same promise for the substance of it , which was afterwards more solemnly confirmed unto him , on the trial of his faith in offering his only son , gen. . , . chap. . , . ( . ) he was then actually instated in a right unto all that farther confirmation of the promises which he received on various occasions , and what followed added not unto the dignity of his person , but served only unto the confirmation of his faith. so melchisedec blessed him who had the promises . and we may observe , . we can be made partakers of no such grace , mercy , or priviledge in this world , but that god can when he pleaseth make an addition thereunto . he who had received the promises was afterwards blessed . vve depend upon an infinite fountain of grace and mercy , from whence it is made out unto us by various degrees according to the good pleasure of god. neither will he give unto us , nor are we capable to receive in this world , the whole of what he hath provided for us , in the enjoyment whereof our final blessedness doth consist . vvherefore as it is required of us to be thankful for what we have , or to walk worthy of the grace we have received : yet we may live in constant expectation of more from him , and it is the great comfort and relief of our souls that we may so do . . it is the blessing of christ , typed in and by melchisedec , that makes promises and mercies effectual unto us . he is himself the great subject of the promises , and the whole blessing of them cometh forth from him alone . all besides him , all without him , is of , or under the curse . in him , from him , and by him only , are all blessings to be obtained . . free and soveraign grace is the only foundation of all priviledges . all that is spoken of the dignity of abraham is resolved into this , that he received the promises . ver . . but what if abraham was thus blessed by melchisedec , doth this prove that he was less than he by whom he was blessed ? it doth so , saith the apostle , and that by virtue of an unquestionable general rule . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , less and greater , are in the neuter gender , and so rendred in most translations ; illud quod minus est , à majore ; only the syriack reduceth them to the masculine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he who is the less , is blessed of him who is greater , or more excellent than him , which is the sence of the words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , erasm. porro nemo negat ; absque ulla , omni contradictione ; and without all contradiction . and without all contradiction the less is blessed of the greater . the words prevent an objection , which is supposed , not expressed . and therefore are they continued with those fore-going by the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as carrying on what was before asserted by a farther illustration and confirmation of it . and there is in them , ( . ) the manner of the assertion ; and , ( . ) the proposition it self . ( . ) the manner of it is in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; without , beyond , above , all reasonable contradiction . a truth this is that cannot , that will not be gain-said , which none will deny or oppose ; as that which is evident in the light of nature , and which the order of the things spoken of , doth require . all truths , especially divine truths , are such as ought not to be contradicted , and which no contradiction can evert or change their natures , that they should not so be . but against some of them , not for want of truth , but either from want of evidence in themselves or for want of light in them unto whom they are proposed , contradictions may arise , and they may be called into dispute or question . thus it hath fallen out with all truths which we receive by meer supernatural revelation . the darkness of the minds of men , unable clearly to discern them , and perfectly to comprehend them , will raise disputes about them , and objections against them . but some truths there are , which have such an evidence in themselves , and such a suitableness unto the principles of reason and light natural , that no colour of opposition can be made unto them . and if any out of brutish affections or prejudices do force an opposition unto them , they are to be neglected and not contended withal . wherefore that which is here intimated is , that there are some principles of truth that are so secured in their own evidence and light , as that being unquestionable in themselves , they may be used and improved as concessions , whereon other less evident truths may be confirmed and established . the due consideration hereof is of great use in the method of teaching , or in the vindication of any unquestioned truths from opposition . in all teaching , especially in matters that are controverted , it is of great advantage to fix some unquestionable principles , whence those which are less evident , or are more opposed may be deduced ; or be otherwise influenced and confirmed . neglect hereof , makes popular discourses weak in their application , and those wherein men contend for the truth , infirm in their conclusions . this course therefore the apostle here useth , and resolveth his present argument into such an unquestionable principle , as reason and common sence must admit of . . the proposition thus modified , is , that the less is blessed of the greater ; that is , wherein one is orderly blessed by another ; he that is blessed is therein less than , or beneath in dignity , unto him by whom he is blessed , as it is expressed in the syriack translation . expositors generally on this place distinguish the several sorts of benedictions that are in use and warrantable among men , that so they may fix on that concerning which the rule here mentioned by the apostle , will hold unquestionably . but as unto the especial design of the apostle this labour may be spared : for he treats only of sacerdotal benedictions , and with respect to them , the rule is not only certainly true , but openly evident . but to illustrate the whole , and to shew how far the rule mentioned may be extended , we may reduce all sorts of blessings unto four heads . ( . ) there is benedictio potestativa ; that is , such a blessing as consists in an actual efficacious collation on , or communication of the matter of the blessing unto the person blessed . thus god alone can bless absolutely . he is the only fountain of all goodness , spiritual , temporal , eternal , and so of the whole entire matter of blessing , containing it all eminently and virtually in himself . and he alone can efficiently communicate it unto , or collate it on any others , which he doth as seemeth good unto him , according to the counsel of his own will. all will grant , that with respect hereunto , the apostle's maxime is unquestionable , god is greater than man. yea , this kind of blessing ariseth from , or dependeth solely on that infinite distance that is between the being or nature of god , and the being of all creatures . this is gods blessing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — an addition of good as the jews call it ; a real communication of grace , mercy , priviledges , or whatever the matter of the blessing be . . there is benedictio authoritativa . this is when men in the name , that is , by the appointment and warranty , of god , do declare any to be blessed , pronouncing the blessings unto them , whereof they shall be made partakers . and this kind of blessings was of old , of two sorts . first , extraordinary by virtue of especial immediate inspiration , or a spirit of prophecy : secondly , ordinary by virtue of office and institution . in the first way jacob blessed his sons , which he calls a declaration of what should befall them in the last days , gen. . . and such were all the solemn patriarchal benedictions ; as that of isaac , when he had infallible direction , as to the blessing , but not in his own mind as to the person to be blessed , gen. . , , . so moses blessed the children of israel in their respective tribes , deut. . . in the latter , the priests by virtue of gods ordinance were to bless the people with this authoritative blessing . and the lord spake unto moses , saying , speak unto aaron and his sons , saying , on this wise shall ye bless the children of israel saying unto them ; the lord bless thee and keep thee , the lord make his face shine upon thee , and be gracious unto thee ; the lord lift up the light of his countenance upon thee , and give thee peace ; and they shall put my name on the children of israel , and i will bless them , numb . . the whole nature of this kind of blessing is here exemplified . it is founded in gods express institution and command . and the nature of it consists in putting the name of god upon the people ; that is , declaring blessings unto them in the name of god , praying blessings for them on his command . wherefore the word bless is used in a two-fold sence in this institution ; ver . . ye shall bless the children of israel is spoken of the priests ; ver . . i will bless them is spoken of god. the blessing is the same , declared by the priests , effected by god : they blessed declaratively , he efficiently . and the blessing of melchisedec in this place seems to have a mixture in it of both these . for as it is plain that he blessed abraham by virtue of his sacerdotal office , which our apostle principally considereth ; so i make no question but he was peculiarly acted by immediate inspiration from god in what he did . and in this sort of blessing the apostolical maxime maintains its evidence in the light of nature . . there is benedictio charitativa : this is , when one is said to bless another , by praying for a blessing on him , or using the means whereby he may obtain a blessing . this may be done by superiours , equals , inferiours , any or all persons mutually towards one another , see kings . , , . chron . . prov. . . this kind of blessing , it being only improperly so , wherein the act or duty is demonstrated by its object , doth not belong unto this rule of the apostle . . there is benedictio reverentialis ; hereof god is the object . so men are said often to bless god , and to bless his holy name , which is mentioned in the scripture as a signal duty of all that fear and love the lord. now this blessing of god is a declaration of his praises with an holy reverential thankful admiration of his excellencies . but this belongs not at all unto the design of the apostle , nor is regulated by this general maxime , but is a particular instance of the direct contrary , wherein without controversie the greater is blessed of the less . it is the second sort of blessings that is alone here intended ; and that is mentioned as an evident demonstration of the dignity of melchisedec , and his preeminence above abraham . it is a great mercy and priviledge when god will make use of any in the blessing of others with spiritual mercies . it is god alone who originally and efficiently can do so , who can actually and infallibly collate a blessing on any one . therefore is he said to bless us with all spiritual blessings in heavenly things , ephes. . . there is no one blessing but he is the sole author and worker of it . but yet also he maketh use of others , severally , in various degrees of usefulness , for their communication . and this he doth , both to fill up that order of all things in dependance on himself , wherein he will be glorified ; and also to make some partakers in his especial grace and favour by using them in the collation of good things , yea , the best things on others . for what greater priviledge can any one be made partaker of , than to be an instrument in the hand of god , in the communication of his grace and goodness ? and a priviledge it is whose exercise and improvement must be accounted for . i speak not therefore of them whose benedictions are euctical and charitative only , in their mutual prayers ; but of such as are in some sence authoritative . now a man blesseth by the way of authority when he doth it as an especial ordinance , as he is called and appointed of god thereunto . peculiar institution gives peculiar authority . so parents bless their children and houshold , and ministers the church . parents bless their children in the name of the lord , several ways . ( . ) by instruction ; the discharge whereof was the glory and honour of abraham in the sight of god himself , gen. . , , . for whereas the knowledge and fear of god , is the greatest blessing that any one in this world can be made partaker of , he hath ordained that parents shall be instrumental in the communication of them unto their children , suitably unto that general law of nature , whereby they are obliged in all things to seek their good . this being the end of the instruction which god hath appointed them to attend unto , they do therein bless them in the name of the lord. and if parents did truly consider , how they stand in the stead of god in this matter , how what they do is peculiarly in his name and by his authority , they would ( it may be ) be more diligent and conscientious in the discharge of their duty , than they are . and if children could but understand that parental instruction is an instituted means of gods blessing them with the principal blessing , & that whereon all others , as unto them , do much depend , whereunto the fifth commandment is express , they would with more diligence and reverence apply themselves unto the reception of it , than is usual among them . ( . ) they do it by their example . the conversation and holy walking of parents is gods ordinance whereby he blesseth their children . this is the second way of instruction , without which the former will be insufficient , yea , insignificant . let parents take what pains they please in the teaching and instructing of their families , unless their personal walk be holy , and their lives fruitful , they will do more for their destruction than their edification . the least disorder of life persisted in , is of more prevalency to turn aside children from the ways of god , from the liking and practice of them , than a multitude of instructions are to perswade their embracement . for besides that we are all naturally more prone to evil than good , and a far less occasion or means will hasten us down a precipice , than raise us and bear us up in the difficult course of holy obedience ; instances of a life inconsistent with instructions or not answering them , beget secret thoughts in the minds of them who are instructed , that all the pains taken therein is hypocritical , than which apprehension nothing is more effectual to alienate the minds of any from the ways of god. but when mens teachings of their families are exemplified by the holiness and fruitfulness of their own lives , then are they an ordinance of god for the blessing of them . to pray , to read , to catechize , to instruct , and then to lead a life in frowardness , passion , worldly-mindedness , vain communication , and the like , is to pull down with one hand what we set up with the other , or rather with both our hands to pull down our own houses . ( . ) by prayer for them . so david blessed his household , sam. . . for besides the duty of prayer , absolutely considered , there is in those prayers by the appointment of god , an especial plea for , and application of the promises of the covenant unto them which we our selves have received . so it is expressed in the prayer of david , samuel . . therefore now let it please thee to bless the house of thy servant , that it may continue for ever before thee , for thou o lord god hast spoken it , and with thy blessing let the house of thy servant be blessed for ever . and i do not understand how those who do not believe the especial interest of their children in the covenant of grace , can bless them in the name of the lord in a due manner . these are some few heads of paerental benedictions , which whether the duty thereof be answered in that common custom which some even confine all parental blessings unto , in an open neglect of all the duties mentioned and others of an alike nature , is not hard to determine . secondly , ministers bless the church . it is part of their ministerial duty , and belongs unto their office so to do . ( . ) they do it by putting the name of god upon the church . this was the way whereby the priests blessed the people of old , numb . . last . and this putting the name of god upon the church is , by the right and orderly celebration of all the holy ordinances of worship of his appointment . for the name of god and of christ is upon them all ; wherefore in the orderly celebration of them , the name of god is put upon the church , and is brought under the promise of the meeting and blessing of god ; as he hath spoken concerning every thing whereon he hath placed his name . this is an especial way of authoritative blessing , which can no way be discharged but by virtue of ministerial office. only let ministers take heed that they put not the name of a false god upon the church , by the introduction of any thing in religious worship which is not of gods appointment . ( . ) they bless the church in the dispensation and preaching of the word unto the conversion and edification of the souls of men. so speak the apostles concerning their preaching of the vvord , acts . . unto you first god having raised up his son jesus sent him to bless you , in turning every one of you from his iniquities . this sending of christ after his resurrection was the sending of him in the ministry of the apostles and others , by the preaching of the gospel . and the end hereof is to bless them unto whom it is preached . and it is known that all the principal spiritual blessings of god in this world are communicated unto the souls of men by the ministry of the vvord , and ministerial administration of the sacraments , as the only outward causes and means thereof . herein do ministers bless the people in the name and authority of god. ( . ) they do it by the particular ministerial applications of the word unto the souls and consciences of men. this authority hath christ given unto them ; saith he , vvhose soever sins ye remit , they are remitted unto them , and whose soever sins ye retain , they are retained , john . . i know what use hath been made of these words , that is , how they have been abused to give countenance unto the necessity of private confession of all sins unto the priests , and of their power of absolution or remission thereon . but yet the real intention of the words and the truth that is in them , must not be waved or over-looked . it is not therefore the meer preaching of the vvord and therein a doctrinal declaration of whose sins are remitted , and whose sins are retained , according to the gospel , which men are respectively interested in by their faith or unbelief , that is here intended ; the commission giving power whereunto , is of a more general nature . but an especial application of the word unto the consciences of men with respect unto their sins is included therein . and this is done two ways . ( . ) vvith respect unto the judgment of the church . ( . ) vvith respect unto the judgment of god. the first is that binding or loosing which the lord christ hath given power for unto the ministers and guides of the church as to the communion thereof , mat. . . for by the ministerial application of the word unto the sins and consciences of men , are they to be continued in , or excluded from the communion of the church , which is called the binding or loosing of them . the other respects god himself ; and the sense which the conscience of a sinner hath of the guilt of sin before him . in this case the ministers of the gospel are authorized in the name of christ , to remit their sins ; that is , so to apply the promises of mercy and grace unto their souls and consciences , as that being received by faith , they may have peace with god. so are they authorized to remit or retain sins according to the tenor and terms of the gospel . not that the remission of sins absolutely doth depend on an act of office , but the release of the conscience of a sinner from the sense of guilt , doth sometimes much depend upon it , rightly performed ; that is , by due application of the promises of the gospel unto such as believe and repent . ( . ) how they bless the church by prayer and example , may be understood from what hath been spoken concerning those things with respect unto parents . the authority that is in them depends on gods especial institution , which exempts them from and exalts them above the common order of mutual charitative benedictions . ( . ) they bless the people declaratively ; as a pledge whereof it hath been always of use in the church , that at the close of the solemn duties of its assemblies , wherein the name of god is put upon it , to bless the people by express mention of the blessing of god , which they pray for upon them . but yet because the same thing is done in the administration of all other ordinances , and this benediction is only euctical or by the way of prayer , i shall not plead for the necessity of it . and we may yet infer two things from hence . ( . ) that those who are thus appointed to bless others in the name of god , and thereby exalted into a preeminence above those that are blessed , by his appointment , ought to be accordingly regarded by all that are so blessed by them . it is well if christians do rightly consider what their duty is unto them who are appointed as a means to communicate all spiritual blessings unto them . and ( . ) let those who are so appointed take heed lest by their miscarriage they prove not a curse unto them whom they ought to bless . for if they are negligent in the performance of their duties in the things mentioned , much more , if therewithal they put the name of any false god upon them , they are no otherwise . ver . . the eighth verse carrieth on the same argument , by a particular application unto the matter in hand , of the things which he had in general observed before in melchisedec . for whereas the apostle had before declared , that he was without father , without mother , without beginning of days or end of life , he now shews how all this conduced unto his purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. by an usual idiotisme of that language , the sons of man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qui moriuntur , who dye . vul. lat. homines morientes , dying men ; of which difference we must speak afterwards ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , generally , de quo testatum est , quod vivat . vul. lat. ibi autem contestatur quia vivit ; which the rhemists render , but there he hath witness , that he liveth ; both obscurely . arius , testatione dictus quia vivit , to no advantage . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is properly , is de quo testatur , as erasmus , beza , castalia , smidle , render it . the arabick concurs with the vulgar . the syriack by way of paraphrase ; he of whom the scripture witnesseth that he liveth . and here men verily that dye receive tithes , but there he of whom it is witnessed that he liveth . there is in the words a comparison and opposition between the levitical priests and melchisedec in this matter of receiving tithes , which in general was common to them both . and we may consider in them , ( . ) the circumstances of the comparison . ( . ) the general agreement of both sorts , which is the ground of the comparison . ( . ) the parts of the antithesis or opposition , or dissimilitude between them . the circumstances of the comparison are two . ( . ) the manner of its introduction , in the earnestness of the assertion , in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is as much as quidem or equidem , truly , verily , which is omitted in our translation , though elsewhere the same particle is so rendred . this moreover is the state of the case in this matter . and the insertion of it is proper unto an affirmation upon a concession , as this here is . secondly , the determination of the time or place , or manner of the opposition in those adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , here and there ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually refers unto place . and some think that the apostle hath respect unto hierusalem the seat of the levitical priesthood , and the land of canaan which alone was tithable according to the law. for the jews do judge , and that rightly , that the law of legal tithing extended not it self beyond the bounds of the land of canaan ; a sufficient evidence that it was positive and ceremonial . in opposition hereunto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there , must signifie some other places or any place where the priesthood of melchisedec hath its signification ; that is , in christian religion . but the truth is , if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies a certain and determinate place , that opposed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there , must be salem , where melchisedec dwelt , which was not only afterwards tithable as within the bounds of canaan , but most probably was hierusalem it self , as we have declared . this conjecture therefore is too curious ; nor do we need to tye up our selves unto the precise signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , although that also be sometimes used with respect unto time as well as place . vvherefore these words here and there , do express the several different states under consideration . here , is in the case of the levitical priesthood ; and there respects the case of melchisedec , as stated , gen. . secondly , the foundation of the comparison , that wherein both agreed , is in this , that they received tithes . it is expressed of the one sort only , namely , the levitical priests , they received tithes ; but it is understood of the other also , whereon the word is repeated and inserted in our translation ; but there he receiveth them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they do receive tithes in the present tense . but it may be said , there was none that then did so ; or at least de jure could do so , seeing the law of tithing was abolished . wherefore an enallage may be allowed here of the present time for that which was past ; they do , that is , they did so whilst the law was in force . but neither is this necessary : for as i have before observed , the apostle admits or takes it for granted , that the mosaical system of worship was yet continued , and argueth on that concession unto the necessity of its approaching abolition . and yet we need not here the use of this supposition . for the words determine neither time nor place , but the state of religion under the law. according unto the law are tithes to be paid unto , and received by such persons . this therefore is agreed , that both the levitical priests and melchisedec received tithes . the opposition and difference lyes in the qualification and properties of them by whom they are received . for ( . ) those on the one side , that is , of the levitical priesthood were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; homines qui moriuntur , or homines morientes ; men that dye , dying men ; that is , men subject unto death , mortal men , who lived and dyed in the discharge of their office , according unto the common laws of mortality . and the observation of schlictingius on these words is as far as i can understand useless unto his own design , much more to the apostles . notandum vero quod non mortalibus hominibus , sed morientibus tantum melchisedecum author opponat , nec immortalem eum esse , sed vivere dicit ; vita autem non mortalitati sed morti proprie opponitur . something is aimed at in way of security unto another opinion , namely , that all men were created in a state of mortality without respect unto sin. but nothing is gotten by this subtility . for by dying men the apostle intends not men that were actually dying , as it were at the point of death . for in that condition the priests could neither execute their office nor receive tithes of the people . only he describes such persons as in the whole course of their ministry were liable unto death from the common condition of mortality , and in their several seasons dyed accordingly . wherefore dying men , or men subject to death , and mortal men are in this case the same . and although life as to the principle of it be opposed unto death , yet as unto a continual duration , the thing here intended by the apostle , it is opposed unto mortality , or an obnoxiousness unto death . for a representation is designed of him who was made a priest not after the law of a carnal commandment , but after the power of an endless life . wherefore , saith the apostle , those who received tithes after the law , were all of them mortal men , that had both beginning of days and end of life . so the death of aaron the first of them , and in him of all his successors is recorded in the scripture . in opposition unto this state of the levitical priests , it is affirmed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the case of melchisedec , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is witnessed that he liveth . how he liveth , and how it is witnessed unto that he liveth we must enquire . for it is apparently of melchisedec , of whom in the first place as the type these things are spoken ; and yet we know that really and in his own person he was dead long before . but there are several things on the account whereof , it is said , that it is witnessed that he liveth . for ( . ) whatever the scripture is silent in as to melchisedec , which it usually relates of others in the like state , our apostle takes for a contrary testimony unto him . for he lays down this general principle , that what the scripture conceals of melchisedec it doth it to instruct us in the mystery of his person and ministry , as types of christ and his . hence the silence of the scripture in what it useth to express , must in this case be interpreted as a testimony unto the contrary . so it witnessed of him that he was without father , without mother , without descent , in that it mentioneth none of them . and whereas he had neither beginning of days nor end of life recorded in the scripture , it is thereby witnessed , that not absolutely but as to his typical consideration , he liveth . for there are no bounds nor periods fixed unto his priesthood , nor did it expire by the bringing in that of levi , as that did by the introduction of christ's . ( . ) he did actually continue his office unto the end of that dispensation of god and his worship wherein he was employed : and this witnesseth the perpetuity of his life in opposition unto the levitical priests . for these two states are compared by the apostle , that of melchisedec and that of levi. there was a time limited unto this priesthood in the house of aaron ; and during that time one priest died and another succeeded in several generations until they were greatly multiplyed , as the apostle observeth , ver . . but during the whole dispensation of things with respect unto melchisedec , he continued in his own person to execute his office from first to last , without being subject unto death , wherein it is witnessed that he liveth . ( . ) he is said to live , that is , always to do so , because his office continueth for ever , and yet no meer mortal man succeeded him therein . ( . ) in this whole matter he is considered not absolutely and personally , but typically and as a representation of somewhat else . and what is represented in the type , but is really , subjectively and properly found only in the antitype , may be affirmed of the type as such . so it is in all sacramental institutions ; as the paschal lamb was called expressely gods passover , exod. . . when it was only a pledge and token thereof ; as under the new testament , the bread and wine in the sacred supper , are called the body and blood of christ , which they do represent . thus it is true really and absolutely of our lord jesus christ , that he liveth for ever , that he is a priest for ever , which the apostle much insisteth on and urgeth unto his purpose afterwards . this eternity or ever-living of jesus christ was represented in melchisedec in that it is not said any where in the scripture that he dyed ; it is witnessed therefore that he liveth , because he whom he represents doth really do so , & his own death is not mentioned , on purpose that he might so represent him . and the apostle's argument unto the dignity and preheminence of melchisedec above the levitical priests in this instance , is of an unquestionable evidence . for consider melchisedec not in his natural being and existence , which belongs not unto this mystery , but in his scripture-being and existence , and he is immortal , always living , wherein he is more excellent than those who were always obnoxious unto death in the exercise of their office. and from the branches of this comparison we may take two observations . . in the outward administration of his worship god is pleased to make use of poor , frail , mortal , dying men . so he did of old , and so he continues still to do . our fathers where are they ? and the prophets do they live for ever ? zech. . . the prophets of old , the most eminent administrators under the old testament they were all mortal dying men , and whilst they lived in this world they were subject , unto like passions with other men , james . . and the same account the apostle giveth us of the principal administrators of the new testament , cor. . , , , , . chap. . , . and we know it is so with all those into whose hands the same work is transmitted . yea , oft-times as to the infirmities of body and outward condition , their weakness and frailty , are signalized above others . nor doth any advantage accrue to the gospel by the secular exaltations of such as pretend unto the same employment , wherein without other qualifications they do little resemble the ministry of christ himself . such , i say , doth god please to make use of ; persons obnoxious unto all infirmities and temptations with all other believers , and equally with them falling under the stroke of mortality . he could have accomplished his whole design immediately by his grace and spirit without the institution of any administrators . he could have employed his holy angels in the declaration and dispensation of the gospel ; or he could have raised up men so signalized with wisdom and all endowments of mind and body , as should have eminently distinguished them from the whole race of mankind besides . but waving these and all other ways possible and easie unto his infinite wisdom and power , he hath chosen to make use in this great occasion , of poor , infirm , frail , tempted , sinning , dying men . and sundry reasons of this his holy councel are expressed in the scripture . . he doth it to make it evident that it is his own power and nothing else which gives efficacy and success unto all gospel-administrations . cor. . . vve have this treasure in earthen vessels that the excellency of the power may be of god and not of us . there is an excellency of power accompanieth the dispensation of the vvord . mighty spiritual effects are produced by it , such as wherein the glory of god doth consist , and whereon the eternal welfare of the souls of men doth depend . this glory in subduing the adverse power of sin , satan , and the world , in the quickening , sanctifying , saving the souls of the elect , god will be seen and owned in , he will not give it unto another . whereas therefore those by whom these treasures are communicated unto others , are frail , perishing , earthen vessels , or those by whom the gospel is dispensed are poor , frail , weak men , seen and known so to be , there is no veil by their ministry cast over the glory of god. there is not a soul convinced , converted , or comforted by their word , but they may truly say of it as the apostles did of the miracle which they wrought , acts . . why look ye so on us , as though by our own power and holiness we made this man walk ? this blind man to see , this dead man to live . by the consideration of our meanness all may discern that the excellency of this power is of god , and not of us . yea , for this very end our apostle refused to make use of such a perswasiveness of words and exercise of vvisdom , as might give any appearance or countenance unto such an apprehension , as though by them this effect were produced . cor. . , . my speech and my preachings was not with enticing words of mans wisdom , but in demonstration of spirit and of power ; that your faith should not stand in the wisdom of man , but in the power of god. and herein ought he to be an example unto us all . but it is come to that with many , that being destitute utterly of what he had , namely , and ability to dispense the word in the demonstration of the spirit and of power , do wholly betake themselves unto what he refused , or the enticing words of mans wisdom , according to their ability . but what the jews spoke blasphemously of christ upon his opening the eyes of him who was born blind , may in a sence be truly spoken of any of us upon the opening of the eyes of them that were spiritually blind ; give god the praise , we know that this man is a sinner . ( . ) god hath so ordered things in vvisdom and grace , that the administrators of holy things unto others , might have experience in themselves of their state and condition so as to be moved with compassion towards them , care about them , and zeal for them . vvithout these graces and this constant exercise men will be but very useless instruments in this work . and they will not grow any where but in mens own experience . for how shall he be tender compassionate , careful towards the souls of others , who knows no reason why he should be so towards his own ? the high priest of old was such an one as could have compassion on the ignorant and them that are out of the way , for that he himself was encompassed with infirmity , heb. . . and therein was he a type of christ , who was in all points tempted as we are , that he might be ready to succour them that are tempted . this gave him the experience of compassion in the exercise of it . vvherefore when a minister of the gospel knows his own vveakness , infirmities , and temptations , his need of mercy and grace , the ways of his obtaining supplies of them , the danger of the snares which he is exposed unto , the value of his own soul , the preciousness of the blood of christ , and excellency of the eternal reward , he cannot , considering the charge committed unto him and the duty required of him , but be moved with pity , compassion , tenderness , love , and zeal towards those unto whom he doth administer , especially considering how greatly their eternal welfare depends on his ability , diligence and faithfulness in the discharge of his duty . and this proves on sundry accounts greatly to the advantage of the poor tempted disciples of christ. for it makes a representation unto them of his own compassion and love as the great shepherd of the sheep , isa. . . and causeth a needful supply of spiritual provisions to be always in readiness for them , and that to be administred unto them with experience of its efficacy and success . . that the power of gospel-grace and truth may be exemplified unto the eyes of them unto whom they are dispensed , in the persons of them by whom it is administred according unto gods appointment . it is known unto all who know ought in this matter , what temptations and objections will arise in the minds of poor sinners against their obtaining any interest in the grace and mercy that is dispensed in the gospel . some , they judge , may be made partakers of them , but for them , and such as they are , there seems to be no relief provided . but is it no encouragement unto them , to see that by gods appointment , the tenders of his grace and mercy are made unto their souls , by men subject unto alike passions with themselves , and who if they had not freely obtained grace , would have been as vile and unworthy as themselves ? for as the lord called the apostle paul to the ministry , who had been a blasphemer , a persecutor and injurious , that he might in him shew forth all long-suffering for a pattern unto them who should hereafter believe on him to everlasting life , that is for the encouragement even of such high criminal offenders to believe , tim. . , , , . so in more ordinary cases , the mercy and grace which the ministers of the gospel did equally stand in need of with those unto whom they dispense it , and have received it , is for a pattern , example , and encouragement of them to believe after their example . . in particular god maketh use of persons that dye in this matter , that their testimony unto the truth of gospel-grace and mercy may be compleat and unquestionable . death is the great touch-stone and trial of all things of this nature , as to their efficacy and sincerity . many things will yield relief in life , and various refreshments , which upon the approach of death vanish into nothing . so it is with all the comforts of this vvorld , and with all things that have not an eternal truth and substance in them . had not those therefore who dispense sacred things , been designed themselves to come unto this touch-stone of their own faith , profession , and preaching , those who must dye , and know always that they must do so , would have been unsatisfied what might have been the condition with them , had they been brought unto it ; and so have ground to fear in themselves what will become of that faith wherein they have been instructed , in the warfare of death when it shall approach . to obviate this fear and objection , god hath ordained that all those who administer the gospel , shall all of them bring their own faith unto that last trial ; that so giving a testimony unto the sincerity and efficacy of the things which they have preached , in that they commit the eternal salvation of their souls unto them , ( and higher testimony none can give ) they may be encouragements unto others , to follow their examples , to imitate their faith , and pursue their course unto the end. and for this cause also doth god oft-times call them forth unto peculiar trials , exercises , afflictions , and death it self in martyrdom , that they may be an example and encouragement unto the whole church . i cannot but observe for a close of this discourse , that as the unavoidable infirmities of the ministers of the gospel managed and passed through in a course of faith , holiness , and sincere obedience , are on many accounts of singular use and advantage unto the edification and consolation of the church ; so the evil examples of any of them in life and death , with the want of those graces which should be excited unto exercise by their infirmities , is pernicious thereunto . 〈…〉 . the life of the church depends on the everlasting life of jesus christ. it is said of melchisedec , as he was a type of him , it is witnessed that he liveth . christ doth so , and that for ever ; and hereon under the failings , infirmities , and death of all other administrators , depends the preservation , life , continuance , and salvation of the church . but this must be spoken peculiarly on ver . . whither it is remitted . ver . , . it may be objected unto the whole precedent argument of the apostle , that although abraham himself paid tithes unto melchisedec , yet it followeth not that melchisedec was superiour unto the levitical priests , concerning whom alone the question was between him and the jews . for although abraham might be a priest in some sence also , by virtue of common right , as were all the patriarchs , yet was he not so by virtue of any especial office , instituted of god to abide in the church . but when god afterwards by peculiar law and ordinance erected an order and office of priesthood in the family of levi , it might be superiour unto or exalted above that of melchisedec , although abraham paid tithes unto him . this objection therefore the apostle obviates in these verses , and therewithal giving his former argument a farther improvement , he makes a transition according unto his usual custom ( as it hath been often observed that it is his method to do ) unto his especial design , in proving the excellency of the priesthood of christ , above that of the law , which is the main scope of this whole discourse . ver . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut verbum dicere , as to speak a word . vul. lat. ut ita dictum sit , be it so said . syr. as any one may say . arab. and it is said that this discourse , or reason , may be some way ended . ut ita loquar , as i may so speak . in the rest of the words there is neither difficulty , nor difference among translators . there are three things observable in these words . ( . ) the manner of the introduction of the apostle's new assertion . ( . ) the assertion it self , which hath the force of a new argument unto his purpose , ver . . and ( . ) the proof of his assertion in ver . . the manner of the introduction of his assertion is in these words , as i may so say . this qualification of the assertion makes an abatement of it one way or other . now this is not , as to the truth of the proposition , but as to the propriety of the expression . the words are , as if that which is expressed was actually so ; namely , that levi himself paid tithes , whereas it was so only virtually . the thing it self intended was with respect unto the apostles purpose as if it had been so indeed ; though levi not being then actually existent , he could not be tithed in his own person . nor is the apostle dubious of the truth of the consequent which he urgeth from this observation , as if he had said prope dixerim , which is supposed as one signification of this phrase . only the instance being new , and he arguing from what was virtual only , as if it had been actual , he gave his assertion this qualification . this is spoken upon an allowance of the common acceptation of the sence of these words among interpreters . for my part , i rather incline to judge that he useth this phrase for as much as ut verbo dicam , to sum up the whole in a word . to put an issue unto this dispute between the levitical priesthood and that of melchisedec : i say , that not only abraham , but even levi himself was tithed by him . . his assertion is , that levi who received tithes was tithed in abraham , namely , when abraham gave the tithes of all to melchisedec . by levi he intendeth not the person of levi absolutely , the third son of jacob , but his posterity , or the whole tribe proceeding from him , so far as they were interested in the priesthood . for levi himself never received tithes of any , the priesthood being erected in his family long after his death in the person of his great grandchild aaron . so then levi who received tithes is the same with the sons of levi who received the priesthood , ver . . namely , in their several generations unto that day . of this levi it is affirmed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was tithed or paid tithes in abraham , or through him , and by him , as the word is . when abraham himself gave tithes to melchisedec , he did it not in his own name only , but in the name of himself and his whole posterity . and this upon the principles before laid down and vindicated , proves the preeminence of the priesthood of melchisedec above that of the house and family of levi. all the difficulty of the argument lies in the proof of the assertion , namely , that levi did indeed so pay tithes in abraham . this the apostle therefore proves by the observation which he lays down , ver . . for he was yet in the loyns of his father when melchisedec met him . the force of this proof seems to depend on a double principle . ( . ) that children , the whole posterity of any one , are in his loyns before they are born. and this principle is sure in the light of nature and common reason ; they are in them as the effect in its cause ; nor have they any future existence but with relation unto their progenitors even the remotest of them . ( . ) that what any one doth , that all his posterity are esteemed to do in and by him . but it is certain that this rule will not generally hold , nor indeed will it ever do so absolutely without some other cogent circumstances . by humane laws , the crimes of men reflect dishonour in some cases on their families ; and on the other side they entail the honour which by their worth they have acquired on their posterities . what a man also gives away of his estate unto publick uses , as in the foundation of schools or hospitals , his children may be said to do it in him , because so much is decreased from their inheritance . as here what abraham gave to melchisedec it was alienated from his posterity , levi among the rest . but none of these things reach the case in hand , or are sufficient to give force or evidence unto the reasoning of the apostle . wherefore to find them out , sundry things must be observed which are manifest truths in themselves , and on the supposition whereof the apostle's argument stands firm . . that abraham was now called of god , and separated unto his service , so as to be the foundation of a new church in the world. and there is a relation unto such an original stock in all the branches , beyond what they have unto any other intermediate progenitors . hence all the idolatrous nations in the world , constantly made the first persons from whom they derived their original , of whose off-spring they would be ●ccounted , their gods whom they worshipped . these were their joves indigites , their home-born deities , whom they honoured , and whose honours they thought descended unto them by inheritance . . he had now received the promise that god would be a god unto him and his seed after him ; whereby all his posterity were taken into covenant with him , and hereon abraham covenanted with god in the name of , and as the great representative of all his seed . and such covenants are the foundation of all order and rule in this world. for after persons , or a people have covenanted into such agreements in government , and as to the administration of common right among themselves , provided the terms whereon they have agreed be good and suitable unto the light of nature , their posterity are not at liberty to alter and change them at their pleasure . for whereas they derive all their right and inheritances from their progenitors , they are supposed in them to have consented unto all that was done by them . . hereon what god said and did unto abraham , he said it and did it unto all his seed in him . the promises were theirs , and the inheritance was theirs ; yea , what god is said to give unto abraham so often , namely , the whole land of canaan , was never actually made good unto him in his own person , no , not a foot 's breadth . but he received the grant of it as a representative of his posterity , who years after had the actual possession of it . . what abraham did solemnly in obedience unto god by virtue of the covenant as a publick condition thereof , he did undertake in it for his posterity , and performed it in their name . and therefore god enjoyned him to bring all his posterity under the token of that engagement in circumcision so soon as they were capable thereof . and on the other hand , god continually affirms that he would do them good because of his oath and engagement unto abraham , seeing they were intended therein . wherefore , . abraham in this solemn address unto god by melchisedec the type of christ , wherein he expressed his covenant-obedience unto him , was the representative of all his posterity , and in particular of levi and all the priests that descended from him . and having now received the whole land by virtue of a covenant in the behalf of his posterity , that it should be theirs , though he himself had never possession of it , nor in it , he doth in the name of his posterity , and as their representative , give the tenths unto god by melchisedec , as that chief rent which god for ever reserved unto himself , upon his grant. when the people came actually to possess the land , they held it always on this condition , that the tenths of all should be given unto god. and this abraham in his taking seisin of it for them paid in their name : so truly and virtually was levi himself tithed in the loyns of abraham when melchisedec met him . wherefore it was not meerly levi being in the loyns of abraham with respect unto natural generation , whence he is said to be tithed in him , but his being in him with respect unto the covenant which abraham entred into with god in the name of his whole posterity . this reasoning of the apostle's i confess at first view seemeth as intricate and more remote from cogency than any else-where used by him . and therefore by some profane persons hath it been cavilled at . but all things of that nature arise meerly from want of a due reverence unto the word of god. when we come unto it with those satisfactions in our minds , that there is truth , and divine wisdom in every expression of it , that all its reasonings are cogent and effectual , though we understand them not , we shall not fail upon an humble enquiry to attain what we may safely embrace , or see what we ought to admire . and so this place which at first sight seems to present us with a reasoning on a very uncertain foundation , being duly enquired into , we find it resolved into the firm principles of reason and religion . and the fore-going observation will expedite two difficult questions which expositors raise unto themselves on this verse . the first whereof is , whether christ himself may not as well as levi be said to pay tithes in abraham , as being in his loyns ? which would utterly frustrate the design of the apostle . the second is , how or in what sence one may be said to do any thing in another , which may be reckoned or imputed unto him ? for the first of these , austin and others have well laboured in the solution of it : the sum of what they say is , that the lord christ was not in abraham as levi was , not in his nature as it was corrupted ; nor did he educe or derive his nature from him by carnal generation or the common way of the propagation of mankind . and these things do constitute a sufficient difference and distance between them in this matter . but yet with these considerations and on the supposition of them , there is another which contains the true and proper reason of this difference . and that is , that the lord christ was never in abraham as a foederate , as one taken into covenant with him , and so represented by him , as levi was . abraham was taken into covenant with christ , as the head , sponsor , surety , and mediator of the new covenant , with respect whereunto he says of himself and the elect , behold i and the children which the lord hath given me . hereon he was the representative of abraham and all that believe , and what he did is imputed unto them . but he was never taken into covenant with abraham , nor was capable of so being , seeing unto him it was a covenant of pardon and justification by faith , which he was no way concerned in but as the procurer of them for others . wherefore what abraham did cannot be imputed unto him , so as he should be esteemed to have done them in him . and this makes way for the solution of the general question , how one may be said to do any thing in another which shall be reckoned unto him as his own act ? and this may be by virtue of a covenant and no otherwise . hence divines do usually illustrate the imputation of the sin of adam unto his posterity by this example of levi , though i have not met with any who truly understand the ground of the comparison , which is abraham acting as a covenanter in the name of his posterity . but whereas this is opposed with some vehemency by schlictingius in his comment on this place , i shall transcribe his words , and consider his discourse . haec sententia non ad omnes actiones transferenda est ; sed ad eas tantum quae propriè versantur vel in auctione vel in diminutione rerum quae à parentibus in liberos devolvi & haereditario jure transferri solent , qualis actio est decimarum solutio . persolvuntur enim de bonis & facultatibus , quae hactenus cùm sunt liberorum , quatenus jus haereditatis ad eos spectat , praesertim si certum sit , fore liberos , qui in bona succedant , quemadmodum abrahamo contigit , cui certa fuit à deo promissa posteritas . quemadmodum enim haeredes personam patris post mortem ratione possessionis bonorum veluti repraesentant , it a antequam haeredes à patre separentur & de bonis paternis statuendi arbitrium habeant , pater omnium liberorum suorum personam quadam ratione refert , & quicquid de illis statuerit aut fecerit id haeredes quodammodo fecisse censentur . dico , quodammodo , quia propriè id dici non potest ; nec autor hic d. id propriè factum esse asserit , sed improprietatem verbis suis subesse ipsemet profitetur , ut antea vidimus . ex dictis autem facilè intelligitur , id quod nos unà cum autore d. statuimus , ad eos tantum successores seu posteros esse extendendum ad quos vel certò , ut abrahami posteris contigit , vel saltem verisimiliter perventura sit haereditas parentis , & notabilis aliqua bonorum ab eo profectorum portio . alioquin vis illa haereditatis de qua diximus , expirabit , nec posteris tribui poterit id quod majorum aliquis circa bona sua fecerit . quibus it a explicatis , facile jam apparet falli eos qui ex hoc loco colligunt omnem adami posteritatem in ipso adamo parente suo peccasse , & mortis supplicium verè fuisse commeritum . nam vel de co nunc quidquam dicam ipsum autorem impropriet atem in hac loquendi forma agnoscere , nequaquam id extendendum est ad parentum majorumve peccata ac merita . etenim peccata ac merita qua talia mere sunt personalia , seu personam ejus qui peccat non egrediuntur , nec eatenus parentes posteritatem suam repraesentant ; licet fieri queat ut ex eorum delicto damnum aliquod nec exiguum ad liberos redumlet , quemadmodum quidem in adami delicto contigit ; ipsum tamen peccatum ac meritum adami revera non communicatur cum ejus posteritate , ac proinde posteri adami ob parentis sui noxam revera non puniuntur , nisi & ipsi parentem fuerint imitati . i have transcribed these words at large , because their design is to defeat that article of our faith concerning the imputation of the sin of adam unto all his posterity , which there is no doubt but they will make use of , who are gone over among our selves unto the negative of it : and that it might appear whose heifer they plough withal who deny the imputation of the righteousness of christ unto justification , because those things that are personal and inherent in one , cannot be communicated unto another . i say therefore , ( . ) that this assertion , of one being accounted unto another in what he doth , holds only in those things which belong unto the increase or diminution of an inheritance which descends from parents unto children , and not otherwise , is gratis dictum , without pretence or confirmation . even in things moral god threatens to visit the sins of the fathers on the children . so the israelites wandred poenally in the wilderness forty years , and bare the iniquity of their parents . the infants that perished in the flood , and at the conflagration of sodom , died poenally under the judgment that came for the sin of their parents . wherefore the general foundation of his whole discourse is unproved and false , and the application of it unto the present case , as we shall see , weak and impertinent . for , ( . ) this renders the argument of the apostle as weak and impertinent as any thing can be imagined . for it allows levi to be no otherwise tithed in abraham , but as part of the goods which abraham gave in tithe to melchisedec would have descended unto him . for he was but one of the twelve sons of jacob , the grand-child of abraham , whose share in those tithes cannot be computed to be worth mentioning , much less to bear the weight of an argument in so great a cause . besides it is not the person of levi , but his posterity in the family of aaron , that is intended . and such movables as were tithed by abraham do seldom descend through so many generations . it is therefore ridiculous to impose such a kind of argumentation on the holy apostle . ( . ) yea , this interpretation is directly contrary unto what the apostle designed to confirm by the instance he gives . for that which he aimed at was to prove levi inferiour to melchisedec by his paying of tithes in the loyns of abraham . but if he did this no otherwise , but that some goods that should have descended unto him were given unto melchisedec , it argues him rather superiour unto him ; for absolutely he that gives is superiour to him that receives , as it is in general a more blessed thing to give than to receive . ( . ) that which he proceeds upon , is a general rule of his own framing , which is no way applicable unto this particular case , as it is a particular case . it is that , as children succeed into the room of their parents as to their goods , and after a sort represent them ; so parents before their children come to inherit do represent their children , so as that they may be said in some sence to do what is done by their parents . but this is a rule made without any colour of reason . for , ( . ) i would know when this representation and concernment should expire , or whether it hold unto all generations . if it hold for ever , then may we all be said in some sort to do what adam did with his goods and lands before he died , and so of all our intervenient progenitors . if it do expire , and this relation abideth only for a season , i desire to know the bounds of that season . aaron was the first of the house of levi , who is intended in these words , and he was the seventh generation from abraham , in which time it is probable , if ever , this right of inheritance would expire . ( . ) it is not true in any sence , in the very next parents in most cases . for suppose a parent be wicked and flagitious , and shall waste his substance and goods in riotous living , in what sence shall his son , suppose him a person fearing god , be said so to have disposed of his goods in him ? ( . ) the truth is , unless it be a subsequent approbation of what our progenitors have done , or by virtue of a covenant whereby they and their posterity were obliged , which is the case in hand , children can in no sence be said to do , what their progenitors have done in the disposal of their goods and inheritances . neither indeed will a subsequent approbation give any tolerable sence unto this assertion , unless there be a power of an effectual dissent in the children also . if a man give a part of his estate to found an hospital , and leave the care of it unto his posterity , with this proviso , that if any of them saw just cause for it , they should re-assume the state into their own possession ; in case they do not so , they may in some sence be said to do , what indeed their father did . but if this be not in their power , though they approve of what he did , they cannot be said to have done it . but in covenants the case is plain . men may enter into a mutual covenant for the erection of a government among them , which proving a foundation of all their civil rights for the future , their posterity may be said to have made that covenant , and to be obliged thereby , as it was in this case . ( . ) neither will it advantage his pretence , with a seeming acknowledgment of some impropriety in his assertion in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as i may so say . for although it should be granted that he intends some impropriety in the expression , yet there must be truth in his assertion , which this interpretation will not allow : for if it be true only in the sence he contends for , it is true in none at all , for that is not any . but the meaning of these words is , ut verbo dicam , that i may give you a summary of the whole , that which my argument riseth up unto . ( . ) having given us this crooked rule , he adds a limitation unto it , whereby he hopes to reduce the whole to his purpose . for , saith he , this rule is not to be extended unto the merits or sins of parents and ancestors , though some loss may accrew unto the children thereby ; for thence he infers , that though we may suffer some loss by the sin of adam , yet his sin is not imputed unto us . but ( . ) how far the children of flagitious parents may not only suffer loss , but undergo temporal punishment also for the sins of their parents was shewed before in the instances of those who perished in their infancy , both by the flood and in the conflagration of sodom . ( . ) the case between any other parent and his posterity , is not the same as it was between adam and us all , so that these things are sophistically jumbled together . there is indeed an analogy between adam and his posterity on the one hand , and christ with believers on the other ; and never was there , nor shall there be the like relation between any else . for these two individual persons were appointed of god to be the heads of the two covenants , and representatives of the foederates as unto the ends of the covenants . hence the whole evil of the one , and the good of the other , as they were , and as far as they were , heads of the covenants are imputed unto them who derive from them in their respective covenants . but after the first sin adam ceased to be an head unto his posterity , as to the good or evil of that covenant , which was now broken and disanulled . neither was he nor any of his posterity ever after restored or assumed into the same state and condition . it is therefore highly vain to confound the consideration of our concernment in what adam did as he was the head of the covenant , with what he afterwards did , and other intervenient progenitors might do . all this our apostle confirms at large , rom. . ( . ) abraham was taken into a new administration of the covenant with new promises and seals . but he neither was nor could be made the head and representative of that covenant whereinto he was taken , otherwise than typically . hence his moral good or evil could not be reckoned unto his posterity in covenant . but yet he was made the head and spring of the administration of its outward priviledges ; and this so far as his trust extended , was imputed unto his posterity , as in the case of circumcision . wherefore seeing what he did unto melchisedec belonged unto the administration of the covenant committed unto him , levi is rightly said to have done it in him also . and so these things do mutually illustrate one another . but to deny that we were all in adam as the head of the first covenant , that we sinned in him , that the sin which we in any sence have sinned is imputed unto us , is not to dispute with us , but expressely to contradict the holy ghost . but we may take some observations from these words : as , . they who receive tithes of others for their work in holy administrations , are thereby proved to be superiour unto them of whom they do receive them . they are given unto them among other ends as an acknowledgment of their dignity . so it was when they were paid of old by gods institution ; and so it would be still , if they might be paid or received in a due manner with respect unto the labour of any in gospel administrations . but whereas not one among thousands doth give or pay them on any other ground but because they must do so whether they will or no ; nor would do so any more were it not for the coercive enforcing power of humane laws : if they on the other side that do receive them , do look on them not as a free pledge of the peoples respect and the honour that they bear unto them , but as their own right and due by law , they are a testimony neither of the peoples obedience , nor of the ministers dignity , but only of the extream disorder of all things in religion . . it is of great concernment unto us , what covenant we do belong unto , as being esteemed to do therein what is done by our representatives in our name . there were never absolutely any more than two covenants . wherein all persons indefinitely are concerned . the first was the covenant of works made with adam and with all in him . and what he did as the head of that covenant , as our representative therein , is imputed unto us as if we had done it , rom. . . the other is that of grace made originally with christ , and through him with all the elect. and here lieth the life and hope of our souls , that what christ did as the head of that covenant as our representative , it is all imputed unto us for righteousness and salvation . and certainly there is nothing of more importance unto us than to know whether of these covenants we belong unto ; we are also some way concerned in them , by whom that one or the other of these covenant-states is conveyed unto us . for before we make our own personal voluntary choice , we are by the law of our natures , and of the covenant it self inclosed in the same condition with our progenitors as to their covenant-state . and thence it is that in the severest temporal judgments children not guilty of the actual transgression of their parents , not having sinned after the similitude of them , by imitation , do yet oft-times partake of the punishment they have deserved , being esteemed in some manner to have done what they did so far as they were included in the same covenant with them . and many blessing on the other hand are they partakers of , who are included in the covenant of those parents , who are interested in the covenant of grace . for such parents succeed in the room of abraham every one of them . and what abraham did as to the administration of the covenant intrusted with him , his posterity , whose representative he was therein , are said to have done in him , as levi is in this place , and therefore had the seal of the covenant given unto them in their infancy . and an alteration in this dispensation of grace hath not yet been proved by any , or scarce attempted so to be . ver . . in this verse , after so long a preparation and introduction , whereby he cleared his way from objections , and secured his future building , the apostle enters on his principal argument concerning the priesthood of christ , and all the consequences of it with respect unto righteousness , salvation , and the worship of god , which depend thereon . this being his main design , he would not engage into it before he had in every respect declared and vindicated the dignity and glory of the person of christ as vested with his blessed offices . and from hence unto the didactical part of the epistle , he proceeds in a retrograde order unto what he had before insisted on . for whereas he had first declared the glory of the person of christ in his kingly office , chap. . then in his prophetical , chap. , . and having now entred on his sacerdotal , he goes on to enlarge upon this last function , then he returns unto his prophetical , and shuts up the whole with a renewed mention of his kingly power , as we shall see in their order and proper places . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consummatio , perfectio , a sacred perfection , or compleatness of state and condition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand of the priesthood of levi himself ; because levi himself received not the priesthood in his own person , but his posterity : tremellius renders it levitarum , the priesthood of levites . the original leaves no scruple : by the levitical priesthood . the priesthood that was confined to the house , family , tribe , and posterity of levi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , m. s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , corruptly ; nam sub hoc , populo sancita est lex , beza . for under it the law was established to the people . sub ipso populus legem accepit , acceperat ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom , or whereby the law was imposed upon the people ; if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom , relate unto levi , the sence is mistaken ; and much more by the arab. who takes the law only for the law of the sacerdotal office , from which it is plainly distinguished . the aethiopick reads the whole verse to this purpose . and the people did according to the law of the priesthood which was appointed ; what need was there therefore that he should give another priest , whose appointment one should say was according to melchisedec ? which argues the great unskilfulness of that interpreter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quid adhuc , quid amplius opus erat , esset ; necessarium fuit . what need was there yet , or moreover ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore , ad quid , to what purpose ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , oriri ; beza . exoriri , surgere ; vul . lat. syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should arise . oriri , properly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or after the likeness of melchisedec , secundum ordinem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , et non secundum ordinem aaron dici , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — which is rendred in the translation , in the polyglot : sed dixit , but he said , it shall be , or he shall be in the likeness of aaron ; dixisset antem , which regulated by the precedent interrogation , gives us the true sence of the place . suppose there must another priest arise , yet if perfection had been by the levitical priesthood , he would have said that he should be of the order of aaron . ver . . if therefore perfection were by the levitical priesthood , ( for under it the people received the law ) what farther need was there that another priest should rise after the order of melchisedec , and not be called after the order of aaron . the first thing in the words is the introduction of the ensuing discourse and argument , in those particles of inference , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if therefore . if things be as we have declared . he had a peculiar scope and design in all those things . these he is now introducing . the improvement of his whole preceding discourse , and the whole mystery of the priesthood of melchisedec , he will now make an application of unto the great cause he had in hand . he hath proved by all sorts of arguments that the priesthood of melchisedec was superiour unto that of aaron . before he had evinced that there was to be another priest after his order ; and this priest must of necessity be greater than all those who went before him of the tribe of levi , in as much as he was so , by whom he was represented before the institution of that priesthood . now he will let the hebrews know whither all these things do tend in particular , and what doth necessarily follow from , and depend upon them . this he lays the foundation of in this verse , and declares in those following . and that they might consider how , what he had to say , was educed from what he had before proved , he introduceth it , with these notes of inference , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if therefore . and to comprehend the meaning of these words in general , with the design of the apostle in them , we may observe , . that his reasoning in this case is built upon a supposition which the hebrews could not deny . and this is , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perfection or consummation is the end aimed at in the priesthood of the church . that priesthood which perfects or consummates the people in order unto their acceptance with god , and future enjoyment of him , their present righteousness and future blessedness , is that which the church stands in need of , and cannot rest till it comes unto . that priesthood which doth not do so , but leaves men in an imperfect unconsummate estate , whatever use it may be of for a season , yet cannot it be perpetual unto the exclusion of another . for if so , either god had not designed to consummate his people , or he must do it some other way and not by a priesthood . the first is contrary to the truth and faithfulness of god in all his promises , yea , would make all religion vain and ludicrous . for if it will never make men perfect , to what end doth it serve , or what must do so in the room thereof ? that this should be done any other way than by a priesthood , the hebrews did neither expect nor believe . for they knew full well , that all the ways appointed by the law , to make attonement for sin , to attain righteousness and acceptance with god , depended on the priesthood , and the services of it in sacrifices and other parts of divine worship . if therefore the apostle proves that perfection could not be attained by , nor under the levitical priesthood , it necessarily follows that there must be some more excellent priesthood remaining as yet to be introduced . this therefore he undeniably evinceth by this consideration . for , . look unto the levitical priesthood in the days of david and solomon . then was that order in its height and at its best ; then was the tabernacle first , and afterwards the temple in their greatest glory , and the worship of god performed with the greatest solemnity . the hebrews would grant , that the priesthood of levi could never arise to a higher pitch of glory , nor be more useful than it was in those days . yet , saith he , it did not then consummate the church : perfection was not then attainable by it . this the jews might deny , and plead that they desired no more perfection than what was in those days attained unto . wherefore our apostle proves the contrary ; namely , that god designed a perfection or consummation for his church by a priesthood that was not then attained . this he doth by the testimony of david himself , who prophesied and fore-told that there was to be another priest after the order of melchisedec . for if the perfection of the church was all that god ever aimed at by a priesthood ; if that were attained or attainable by the priesthood in david's time , to what end should another be promised to be raised up of another order ? to have done so , would not have been consistent with the wisdom of god , nor the immutability of his counsel . for unto what purpose should a new priest of another order be raised up , to do that which was done before ? wherefore , . the apostle obviates an objection that might be raised against the sence of the testimony produced by him and his application of it . for it might be said , that after the institution of the levitical priesthood there was yet mention of another priest to rise , it might be some eminent person of the same order , such a one as joshua the son of josedec after the captivity , who was eminently serviceable in the house of god , and had eminent dignity thereon , zech. . , , , . so that the defect supposed might be in the persons of the priests , and not in the order of the priesthood . this the apostle obviates by declaring that if it had been so , he would have been called or spoken of as one of the order of aaron . but whereas there were two orders of the priesthood , the melchisedecian and aaronical , it is expressely said that this other priest should be of the former , and not of the latter . . he hath yet a farther design , which is not only to prove the necessity of another priest and priesthood , but thereon also a change and an abrogation of the whole law of worship under the old testament . hence he here introduceth the mention of the law , as that which was given at the same time with the priesthood , and had such a relation thereunto , as that of necessity it must stand and fall with it . and this may suffice for a view of the scope of this verse , and the force of the argument contained in it . we shall now consider the particulars of it . . a supposition is included that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render perfection , is the adaequate and compleat end of the office of the priesthood in the church . this at one time or another , in one order or another , it must attain , or the whole office is useless . and the apostle denies that this could be obtained by the levitical priesthood . and he calls the priesthood of the law levitical , not only because levi was their progenitor , the patriarch of their tribe , from whom they were genealogized ; but also because he would comprise in his assertion not only the house of aaron , unto whom the right and exercise of the priesthood was limited and confined , but he would also take into consideration the whole levitical service which was subservient unto the office of the priesthood , and without which it could not be discharged . wherefore the levitical priesthood is that priesthood in the family of aaron , which was assisted in all their sacerdotal actings and duties by the levites , who were consecrated of god unto that end. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or perfection was of this priesthood , is denyed in a restrictive interrogation . if it had been so , it would have been otherwise with respect unto another priest , than as it is declared by the holy ghost . . our principal enquiry on this verse will be , what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , and wherein it doth consist . the word is rendred perfectio , consummatio , consecratio , sanctificatio , dedicatio . the original signification and use of the word hath been spoken unto on chap. . ver . . where it is rendred sanctification ; real and internal sanctification is not intended , but that which is the same with sacred dedication or consecration . for it is plainly distinguished from real inherent sanctification by our apostle , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by one offering he hath perfected them that are sanctified . this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the effect and product of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wrought towards them who are sanctified , and so doth not consist in their sanctification . much less therefore doth it signifie an absolute perfection of inherent holiness . some men no sooner hear the name of perfection in the scripture , but they presently dream of an absolute , sinless , inherent perfection of holiness , which if they are not utterly blinded and hardned , they cannot but know themselves far enough distant from . but this word hath no such signification . but if it denotes not internal holiness at all , it doth not do so the perfection of it . nor is any such perfection attainable in this life , as the scripture every where testifies . wherefore the apostle had no need to prove that it was not attainable by the levitical priesthood , nor to reflect upon it for that reason , seeing it is not attainable by any other way or means whatever . we must therefore diligently enquire into the true notion of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perfection , which will guide the remaining interpretation of the words . and concerning it we may observe in general , first , that it is the effect or end , or necessary consequent of a priesthood . this supposition is the foundation of the whole argument of the apostle . now the office and work may be considered two ways . ( . ) with respect unto god , who is the first immediate object of all the proper acts of that office. ( . ) with respect unto the church , which is the subject of all the fruits and benefits of its administration . if we take it in the first way , then the expiation of sin is intended in this word . for this was the great act and duty of the priesthood towards god , namely , to make expiation of sin , or attonement for it by sacrifice . and if we take the word in this sence , the apostle's assertion is most true . for this perfection was never attainable by the levitical priesthood . it could expiate sin , and make attonement only typically , and by way of representation , really and effectually as to all the ends of spiritual reconciliation unto god , and the pardon of sin they could not do it . for it was not possible , as our apostle observes , that the blood of bulls and goats should take away sins , chap. . . which he also proves in his ensuing discourse at large . but i do not know that this word is any where used in this sence , nor doth it include any such signification . and whereas god is the immediate object of that sacerdotal energy whereby sin is expiated , it is the church that is here said to be perfected ; so that expiation of sin cannot be intended thereby , though it be supposed therein . besides the apostle doth not here understand sacrifices onely , by which alone attonement was made , but all other administrations of the levitical priesthood whatever . the socinians would have expiation of sin here intended ; and i shall therefore examine briefly what they speak to this purpose , in their comment on this place . perfectionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomine hoc loco nihil aliud intelligit autor , quàm veram & perfectam expiationem peccatorum , qua non tantum quorundam sed omnium etiam gravissimorum criminum reatus , isque non tantum poenae alicujus temporariae & ad hanc vitam spectantis , sed ipsius aeternae mortis aufertur , jusque homini vitae sempiternae conceditur ; qua denique non tantum reatus omnis omnium peccatorum , sed & ipsa peccata in hominibus tolluntur . namque his in rebus vera hominum perfectio coram deo consistit . si ergo haec perfectio hominibus contingere potuisset per sacerdotium leviticum , certè nullus fuisset usus novi sacerdotis melchisedeciani . sacerdotium enim propter peccatorum expiationem constituitur . at si perfecta peccatorum expiatio contingebat per aaronicum sacerdotium , quid opus erat novum istum superinducere sacerdotem secundum ordinem melchisedeci , ut scilicet perageret id , quod peragere potuerat aaronicus ? quocirca cùm deus illum constituere voluerit , atque adeò jam constituerit ; hinc patet uemini per leviticum sacerdotium , perfectionem seu perfectam expiationem contigisse , ut certe non contigit . quorundum enim peccatorum expiatio per illud fiebat , nempe ignorantiarum & infirmitatum ; gravium autem peccatorum & scelerum poena mortis luenda erat . nec ista expiatio ad tollendam aeternam mortem quidquam virium habuit , sed tantum ad tollendas quasdam poenas temporarias , & huic vitae proprias . nec denique illis sacrificiis ulla vis inerat homines ab ipsis peccatis retrahendi . . what in general is suited unto the apostle's argument , whatever be the sence of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here mentioned , is approved . the question is , whether the expiation of sin be here intended , what is the nature of that expiation , and what was the use of the sacrifices under the law ? all which on this occasion are spoken unto , and the mind of the holy ghost in them all perverted . for ( . ) that expiation of sin properly so called by an act of the priestly office towards god , is not here intended , hath been before declared , both from the signification of the word , and the design of the apostle . what these men intend by the expiation of sin , and how remote it is from that which the scripture teacheth , and the nature of the thing it self requireth in the reason and common understanding of all mankind , i have fully evinced in the exercitations about the priesthood of christ. and take expiation in the sence of the scripture , with the common sence and usage of mankind , and in their judgment , it was by the levitical priesthood , and was not by the priesthood of christ. for it cannot be denied , but that the levitical priests acted towards god , in their offering of sacrifices to make attonement for sin. but that the lord christ did so is by these men denyed . for that which under this name they ascribe unto him is onely the taking away of punishment due unto sin by his power , which power was given him of god upon his ascention or entrance into heaven as the holy place . ( . ) they deny that expiation was by the levitical priesthood , on two grounds . ( . ) because they did expiate only some lesser sins , as of ignorance and infirmity ; and so it cannot be said to be by them , because they were only some few sins that they could expiate . ( . ) because their expiation concerned only deliverance from temporal punishment . that expiation in the scripture-sence could not be really effected by the levitical priesthood is granted , and shall afterwards be proved . but both these pretended reasons of it are false . for ( . ) there was an attonement made in general for all the sins of the people . for when aaron made an attonement by the scape goat , lev. . . he confessed over him all the iniquities of the children of israel , and all their transgression in all their sin , ver . . and herein the greatest as well as the least of their sins were comprised . for although there were some sins which being capital according unto the constitutions of their common-wealth , in which respect , there was no sacrifice appointed in particular whereby they who were guilty of them might be freed from punishment , that the ordinances of god might not seem to interfere ; yet had they by their interest in the more general sacrifices a right unto expiation of sin as to its guilt , for otherwise every one who died poenally , must of necessity die eternally . ( . ) it is also false that their sacrifices had no other use but to free men from temporal punishments . indeed it is a wild apprehension that the use of sacrifices in the church of old , to be observed by the people with so great solemnities , and under so great penalties , wherein the principal actings of faith did consist , as also the great exercise of the spiritual obedience of the whole church , should serve only to free men from legal , outward , civil , temporal punishments for lesser sins of ignorance and infirmity , which were none at all for the most part . absolutely indeed , and of themselves by virtue of their own worth , or by their own innate efficacy they neither did , nor could expiate sin , as to its guilt and eternal punishment which attended all sin by the curse of the law ; nor did god ever appoint them for that end , yet they did it relatively and typically , that is , they represented and exhibited unto the faith of the sacrificers , that true effectual sacrifice to come , whereby all their sins were pardoned and done away . wherefore , ( . ) the difference between the expiation of sin by the levitical priesthood and by christ , did not consist in this , that the one expiated sin only with respect unto temporal punishments , the other with respect unto them that are eternal ; but in the manner of their expiation , and the efficacy of each to that end . they expiated sins only typi ally , doctrinally , and by way of representation , the benefit received from their sacrifices being not contained in them , nor wrought by their causality , nor procured by their worth or value , but were exhibited unto the faith of the sacrificers , by virtue of their relation unto the sacrifice of christ. hence were they of many sorts and often repeated , which sufficiently argues that they did not effect what they did represent . but the lord christ by the one offering of himself wrought this effect really , perfectly , and absolutely by its own value and efficacy according unto the constitution of god. but this is not the perfection here intended by the apostle . secondly , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects the church , which is the subject of all the benefits of the priesthood , and it is that perfect state of the church in this world , which god from the beginning designed unto it . he entred upon its erection in the first promise , with respect unto his worship , and the blessed condition of the church it self . hereon , and with respect hereunto , is the church-state of the old testament said to be weak and imperfect like that of a child under governours and tutors . hence also it had a yoak imposed on it , causing fear and bondage ; god having ordained better things for us , or the church under the new testament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . , that they without us should not be consummate , or made perfect in their church-state . and this state of the church is expressed by this word in other places , as we shall see . the foundation of it was laid in that word of our saviour wherewith he gave up the ghost , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , john . . it is finished or compleated ; that is , all things belonging unto that great sacrifice whereby the church was to be perfected , were accomplished . for he had respect unto all that the prophets had fore-told ; all that he was to do in this world , and the consummation of the church was to ensue thereon , when by one offering he for ever perfected them that are sanctified . and those who were throughly instructed in the priviledges of this church-state , and had a sense of the benefits thereof , are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perfect , cor. . . we speak wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mysteries of the gospel wherein such persons discerned the wisdom of god. and so are they called , heb. . . this our saviour prayed for in the behalf of his church immediately before he procured it by his sacrifice , john . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they may be perfected . and the end of the institution of the ministry of the gospel , to make his mediation effectual unto the souls of men by the application of it in the word unto them , was to bring the church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ephes. . . to a perfect man ; or that perfection of state which it is capable of in this life . so the apostle informs us , that what he aimed at in his ministry , by warning every man , and teaching them in all wisdom , was that he might present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , col. . . every man , that is , all believers perfect in christ jesus . for in him we are compleat , chap. . . where though another word be used , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) yet the same thing is intended ; namely , that perfect compleat state of the church which god designed to bring it unto in christ. and that our apostle useth the same word in the same sence in sundry places in this epistle we shall see in our progress . thirdly , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or perfection , may be considered two ways . ( . ) as to its absolute compleatness in its final issue . this the apostle denies that he himself had as yet attained , phil. . . not as though i had already attained , or received , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely , the whole of what is purchased for me by christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or were already made perfect , which could not be without attaining the resurrection of the dead , ver . . though the substance be so already in the saints departed ; whence he calls them the spirits of just men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . made perfect . and this he calls absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . that which is perfect ; or that state of absolute perfection which we shall enjoy in heaven ( . ) it may be considered as to its initial state in this world , expressed in the testimonies before recited : and this is that which we enquire after . and the lord christ , as the sole procurer of this state , is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consummator , the perfecter , the finisher of our faith , or religious worship , heb. . . as having brought us into a state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of perfection . this is that , whatever it be , ( which we shall immediately enquire into ) that is denyed unto the levitical priesthood , and afterwards unto the law , as that which they could not effect . they could not by their utmost efficacy , nor by the strictest attendance unto them , bring the church into that state of perfection , which god had designed for it in this world , and without which the glory of his grace had not been demonstrated . . the chief thing before us therefore is to enquire , what this state of perfection is , wherein it doth consist , and what is required unto the constitution of it ; and in the whole to shew that it could not be by the levitical priesthood or law. now the things that belong unto it are of two sorts . ( . ) such as belong unto the souls and consciences of believers , that is , of the church : and ( . ) such as belong to the worship of god it self . for with respect unto these two , doth the apostle discourse , and asserts a state of perfection in opposition unto the imperfect state of the church under the law , with respect unto them both . and as unto the first there are seven things concurring unto the constitution of this state . ( . ) righteousness . ( . ) peace . ( . ) light or knowledge . ( . ) liberty with boldness . ( . ) a clear prospect into a future state of blessedness . ( . ) joy. ( . ) confidence and glorying in the lord. and the latter or the worship of the gospel becomes a part of this state of perfection . ( . ) by its being spiritual . ( . ) easie , as absolutely suited unto the principles of the new creature . ( . ) in that it is instructive . ( . ) from its relation unto christ as the high priest. ( . ) from the entrance we have therein into the holy place . in these things consists that state of perfection which the church is called unto under the new testament , which it could never attain by the levitical priesthood . this is that kingdom of god which is not meat and drink , but righteousness and peace and joy in the holy ghost , rom. . . but because these things are of great importance , although the particulars are many , i shall briefly consider them all apart . . the first thing constituting this gospel-state of perfection , is righteousness . the introduction of all imperfection and weakness in the church was by sin . this made the law weak , rom. . . and sinners to be without strength , rom. . . vvherefore the reduction of perfection must in the first place be by righteousness . this was the great fundamental promise of the times of the new testament , isa. . . psal. . . psal. . , . and this was to be brought in by christ alone . vvherefore one name whereby he was promised unto the church , was , the lord our righteousness , jer. . righteousness of our own we had none , nor could any thing in the whole creation supply us with the least of its concerns , with any thing that belongs thereunto : yet without it must we perish for ever . vvherefore jehovah himself becomes our righteousness , that we might say , in jehovah have we righteousness and strength , and that in him all the seed of israel might be justified and glory , isa. . . for by him are all that believe justified from all things , from which they could not be justified by the law of moses , acts . to this end he brought in everlasting righteousness , dan. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a temporary righteousness suited unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age of the church under the old covenant , which is often said to be everlasting in a limited sence ; but that which was for all ages to make the church blessed unto eternity . so is he made unto us of god righteousness , cor. . . this is the foundation of the gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perfection ; and it was procured for us , by the lord christ offering up himself in sacrifice as our great high priest. for we have redemption through his blood , even the forgiveness of sins , ephes. . . god having set him forth to be a propitiation through faith in his blood to declare his righteousness for the forgiveness of sins . and this he is in opposition unto whatever the law could effect , taking away that condemnation which issued from a conjunction of sin and the law. for what the law could not do in that it was weak through the flesh , god sending his own son in the likeness of sinful flesh , and for sin , condemned sin in the flesh , that the righteousness of the law might be fulfilled in us , rom. . , . the end of the law in the first place , was to be a means and instrument of righteousness unto those to whom it was given . but after the entrance of sin it became weak and utterly insufficient unto any such purpose ; for by the deeds of the law can no flesh be justified . vvherefore christ is become the end of the law for righteousness , to every one that believeth , rom. . . and by whomsoever this is denyed , namely , that christ is our righteousness , which he cannot be but by the imputation of his righteousness unto us , they do virtually overthrow the very foundation of that state of perfection which god had designed to bring his church unto . this the levitical priesthood could not effect , for the reason given in the words following ; for under it the people received the law. it could do no more but what the law could do ; but that could not make us righteous , because it was weak through the flesh. and by the deeds of the law no man can be justified . it may be said that believers had this righteousness under the levitical priesthood , or they could not have had a good report through faith , namely , this testimony , that they pleased god. answ. . our apostle doth not deny it , yea , he proves it at large by manifold instances , chap. . that they had it . only he denies that they had it by virtue of the levitical priesthood , or any duties of the law. he speaks not of the thing it self , with respect unto the persons of believers under the old testament , but of the cause and means of it . what they had of this kind was by virtue of another priesthood , which therefore was to be introduced ; and the other , which could not effect it , was therefore to be removed . he denies not persection unto persons under the levitical priesthood , but denies that they were made partakers of it thereby . . they had this righteousness really and as to the benefits of it , but had it not in that clearness and evidence of its nature , cause , and effects , as it is now revealed in the gospel . hence although their interest in it was sufficient to secure their eternal concernments , yet they had it not in such a way as was required unto this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this life . for we know how great a portion of the perfect state of the gospel , consists in a clear apprehension , that christ is , and how he is our righteousness , whereon the main of our present comforts do depend . the great enquiry of the souls of men is how they may have a righteousness before god. and the clear discovery of the causes of it , of the way and manner how we are made partakers of it , is a great part of the perfection of the gospel-state . . it was so obscurely represented unto them , as that the law arose up in a competition with it , or rather against it , in the minds of the generality of the people . they looked for righteousness as it were by the works of the law , rom. . . and on this rock of offence , this stumbling-stone , they shipwracked their eternal condition , ver . , . for whilst they went about to establish their own righteousness , they submitted not unto the righteousness of god , rom. . . and we may easily apprehend how great a snare this proved unto them . for there is in corrupted nature such an opposition and enmity unto this righteousness of god in christ , and the dictates of the law are so riveted in the minds of men by nature , that now after the full and clear declaration of it in the gospel , men are shifting a thousand ways to set up a righteousness of their own in the room of it . how strong then must the same inclination be in them , who had nothing but the law to guide them , wherein this righteousness was wrapt up under many veils and coverings . here therefore at the last , the body of the people lost themselves , and continue unto this day under the curse of that law , which they hoped would justifie and save them . . peace is the next thing that belongs unto this gospel-state of perfection . the kingdom of god is peace , rom. . . to lay the foundation of this kingdom , the lord christ both made peace , and preached peace , or declared the nature of the peace he had made , tendring and communicating of it unto us , ephes . , . and this peace of evangelical consummation is three-fold . ( . ) with god. ( ) between jews and gentiles . ( . in and among our selves . . it is peace with god. this is the first effect and fruit of the righteousness before mentioned , isa. . . for being justified by faith we have peace with god , rom. . . and hereon depends our peace in the whole creation above and below . and if we look into the promises of the old testament concerning the kingdom of christ , the greatest part , and the most eminent of them respect peace with god and the whole creation . all things in the creation were at odds , jarring and interfering continually , upon the entrance of sin . for an enmity thereby being introduced between god and man , it extended it self unto all other creatures that had either dependance on man , or were subservient naturally unto his use , or were put in subjection to him by god , the lord of all . hereby were they all cast into a state of vanity and bondage which they groan under , and as it were , look out for a deliverance from , rom. . , , , . but in this gospel-state god designs a reconciliation of all things , or a reduction of them into their proper order . for he purposed in himself that in the dispensation of the fulness of times , he would gather together in one all things in christ , both which are in heaven , and which are on earth , even in him , ephes. . , . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here mentioned is the same on the matter with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place . god had in his counsel and purpose distributed the times or ages of the world into several parts or seasons , with respect unto his own works and the revelation of his mind and will unto men. see our exposition on chap. . ver . . every one of these parts or seasons had its particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or dispensation . but there was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain time or season , wherein all the rest that were past before , should have their complement and perfection . and this season had its especial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or dispensation also . and this was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned ; the peace-making and reconciliation of all things , by gathering up the scattered , divided , jarring parts of the creation into one head even christ jesus . and as this enmity and disorder entred into the whole , by the sin of man ; so the foundation of this catholick peace and order , from which nothing is excluded but the serpent and his seed , must be laid in peace between god and man. this therefore god designed in christ alone , cor. . , . the first and fundamental work of christ , as the high priest of the new covenant , was to make peace between god and sinners . and this he did by bringing in of everlasting righteousness . so was he typed by melchisedec , first king of righteousness , then king of peace . for when we were enemies we were reconciled unto god by the death of his son , rom. . . hence his name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prince of peace , isa. . wherefore this reconciliation and peace with god , is a great part of this gospel-perfection . so our saviour testifieth , john . . peace , saith he , i leave with you , my peace i give unto you , not as the world giveth , i give unto you let not your heart be troubled , neither let it be afraid assured peace with god delivering the souls of his disciples from all trouble and fear , is that which he peculiarly bequeathed unto them . and so great a share in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth this peace with god , and the consequents of it in peace with the residue of the creation bear , that the kingdom of christ is most frequently spoken of under this notion , isa. . , , , , , , &c. but these things are liable unto a double objection . for first , some may complain hereon , behold our bones are dried , our hope is lost , we are cut off for our parts . for we cannot attain unto this peace with god , being exercised with fear and disconsolations all our days , so as that we seem to have no interest in this gospel-state . answ. ( . ) peace is made for all that believe . ( . ) the way of attaining it is laid open unto them , isa. . . ( . ) patient abiding in faith will in due time bring them into this peace . ( . ) it is one thing to have peace with god , which all believers have ; another to have the constant sense and comfort of it in their own souls , which they may want for a season . secondly , some say , they are so far from finding peace with the whole creation , that on all accounts they meet with great enmities in the world. answ. ( . ) it is not said that peace is made for us with satan or the world , the serpent and his seed . this belongs not unto this perfection . ( . ) whatever troubles we may have with other things , yet in the issue , they shall all work together for our good , which is sufficient to constitute a state of peace . this part of the perfection of the church could not be attained by the levitical priesthood . for two things belonged thereunto . ( . ) that peace be actually made . ( . ) that it be fully declared . so the apostle expresseth it as it was effected by christ , ephes. . . he is our peace ; and that ( . ) by making peace , he made peace , ver . , . ( . ) by declaring it , ver . . he came and preached peace . neither of these could be done by the levitical priesthood . not the first , it could not make peace , because it could not bring in righteousness , which is the cause and foundation of it , isa. . . rom. . . not the second , it could not declare or preach this peace . for the giving of the law , with all tokens of dread and severity , with the curse annexed unto it , was directly contrary hereunto . this therefore was brought in by this better priesthood alone . . peace between jews and gentiles belongs unto this state . for god designed not the erecting of his kingdom amongst one party or sort of mankind . that it should be otherwise , that the gentiles should become the children of abraham , and be made heirs of the promise , was a great mystery under the old testament , ephes. . , , . and we know how slow the disciples of christ himself were in the receiving and understanding hereof . but evident it is , that this was god's design from the giving of the first promise , and we see now in the light of the gospel that he gave many intimations of it unto the church of old , with respect whereunto the veil abideth on the minds of the jews unto this day . wherefore without this peace also , the perfect state of the church aimed at could not be attained . but this could never have been brought about by the livitical priesthood and law. for they were indeed the principal occasion of the distance between them , and the means of the continuance of their disagreement . and that which the jews thought to have been the principal advantage and priviledge of abraham in his posterity , was that which whilst it continued , kept him from the actual possession of his greatest glory in being the heir of the world , and a father of a multitude of nations . nor whilst that priesthood was standing , could japhet be perswaded to dwell in the tents of shem. hence this peace was so far from being the effect of the levitical priesthood and the law , as that it could not be introduced and established until they were both taken out of the way , as our apostle expressely declares , ephes. . , , . the last issue of this contest came unto these two heads . ( . ) whether the gentiles should at all be called unto the faith of the gospel . ( . ) whether being called , they should be obliged unto the observation of the law of moses . the first fell out among the apostles themselves , but quickly determined by our lord jesus christ unto their joy and satisfaction . and this he did two ways . ( . ) by sending peter to preach the gospel unto cornelius , and therein bestowing the holy ghost on them that did believe , acts . , , , , . chap. . , . ( . ) by giving paul an open full commission to go to the gentiles and preach the gospel unto them , acts . . chap. . , , , . here the body of the people of the jews fell off with rage and madness . but the other part of the controversie was of longer continuance . the jews finding that the gentiles were by the gospel brought so near unto them , as to turn from dumb idols unto god , and to receive the promise no less than themselves , would by all means have brought them over unto the obedience of the law of moses also . this yoke the gentiles being greatly afraid of , were in no small perplexity of mind what to do . the gospel they were resolved to embrace , but were very unwilling to take on them the yoke of the law. wherefore the holy ghost in the apostles , at length puts an issue unto this difference also , and lets the church know , that indeed the wall of partition was broken down , the law of commandments contained in ordinances was taken away , and that the gentiles were not to be obliged unto the observation of it , which they greatly rejoyced in , acts . . other way there was none for the reconciliation of those parties , who had been at so long and so great a variance . it will be said that we yet see a variance between jews and gentiles continued all the world over ; and they are in all places mutually an abomination unto each other . and it is true it is so , and is likely so to continue . for there is no remedy that can be so effectual to heal a distemper , or make up a fracture , as that it will work its cure without use or application . the gospel is not at all concerned in what state and condition men are who reject it , and refuse to believe it . they may still live in enmity and malice , hateful and hating one another . but where it is believed , embraced , and submitted unto , there an absolute end is put unto all difference or enmity between jews and gentiles , as such , seeing all are made one in christ. and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs only unto them who do obey the gospel . . peace among our selves , that is , among believers , doth also belong hereunto . there was peace and brotherly love required under the law. but no duty receiveth a greater improvement under the gospel . the purchase of it by the blood of christ , his prayer for it , the new motives added unto it , the communication of it as the legacy of christ among his disciples , with the especial ends and duties of it , do constitute it a part of the perfect state of the church under the gospel . . the third thing wherein this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perfection doth consist , is spiritual light and knowledge , with respect unto the mysteries of the wisdome and grace of god. god had designed for the church a measure of spiritual light and knowledge which was not attainable under the law , which is the subject of that great promise , jer. . . whose accomplishment is declared , john . . and there are three things which concur unto the constitution of this priviledge . . the principal revealer of the mind and will of god. under the law god made use of the ministry of men unto this purpose , as of moses , and the prophets . and he employed also , both in the erection of the church-state , and in sundry particulars afterwards the ministry of angels , as our apostle declares , chap. . . and in some sence that state was thereby put in subjection unto angels , ver . . but this ministry , the dispensation of light and knowledge thereby , could not render it compleat ; yea , it was an argument of the darkness and bondage under which it was . for there was yet one greater than they all , and above them all , one more intimately acquainted with god and all the counsels of his will , by whom he would speak forth his mind , deut. . , . this was the son of god himself , without whose immediate ministry the consummation of the church-state could not be attained . this consideration our apostle insists upon at large in the first chapter and the beginning of the second , concluding from thence the preeminence of the evangelical state above the legal . the especial nature whereof we have declared in the exposition of those places . a most eminent priviledge this was , yea , the highest outward priviledge that the church is capable of , and eminently concurs unto its perfection . for whether we consider the dignity of his person , or the perfect knowledge and comprehension that he had of the whole counsel of god , and the mysteries of his grace , it incomparably exalts the church-state above that of old , whence our apostle draws many arguments unto the necessity of our obedience , above what they were urged withal . see chap. . , . chap. . . and this full revelation of his counsels by the ministry of his son , god did reserve partly that he might have a preeminence in all things , and partly because none other either did or could comprehend the mysteries of it as it was now to be revealed . see john . . . the matter or things themselves revealed . there was under the levitical priesthood a shadow of good things to come , but no perfect image or compleat delineation of them , chap. . . they had the first promise , and the enlargements of it unto abraham and david . sundry expositions were also added unto them , relating unto the manner of their accomplishment . and many intimations were given of the grace of god thereby . but all this was done so darkly , so obscurely , so wrapped up in types , shadows , figures , and allegories , as that no perfection of light or knowledge was to be obtained . the mystery of them continued still hid in god , ephes. . . hence are the doctrines concerning them called parables and dark sayings , psal. . . neither did the prophets themselves see into the depth of their own predictions , pet. . , . hence the believing church waited with earnest expectation , until the day should break , and the shadows should flee away , cant. . . chap. . . they longed for the breaking forth of that glorious light , which the son of god was to bring , attending in the mean time unto the word of prophecy , which was as the light of a candle unto them shining in a dark place . they lived on that great promise , mal. . . they expected righteousness , light , and grace , but knew not the way of them . thence their prophets , righteous men , and kings desired to see the things of the gospel , and saw them not , mat. . . luke . . and therefore john the baptist , who was greater than any of the prophets because he saw and owned the son of god as come in the flesh , which they desired to see , and saw not ; yet living and dying under the levitical priesthood , not seeing life and immortality brought to light by the the gospel , the least in the kingdom of god is greater than he in spiritual knowledge . wherefore it belonged unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or perfect state of the church , that there should be a full and plain revelation and declaration made of the whole counsel of god , of the mystery of his will and grace , as the end of those things which were to be done away . and this is done in the gospel under that new priesthood which was to be introduced . nor without this priesthood could it be so made . for the principal part of the mystery of god depends on , consists in the discharge of the office of that priesthood . they do so on his oblation and intercession , the attonement made for sin , and the bringing in of everlasting righteousness thereby . the plain revelation of these things which could not be made before their actual accomplishment is a great part of this gospel-perfection . this the apostle disputes at large , cor. . from ver . . to the end of the chapter . . the inward spiritual light of the minds of believers enabling them to discern the mind of god , and the mysteries of his will as revealed , doth also belong unto this part of the perfection of the gospel church-state . this was promised under the old testament , isa. . . chap. . . jer. . . and although it was enjoyed by the saints of old , yet was it so in a very small measure and low degree , in comparison of what it is now after the plentiful effusion of the spirit . see cor. . , . this is that which is prayed for , ephes. . , , . chap . , . vvherefore this head of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perfection intended consists in three things . ( . ) the personal ministry of christ in the preaching of the gospel , or declaration of the mystery of the vvisdom and grace of god in himself . ( . ) the dispensation or mission of the holy ghost to reveal and fully make known the same mystery by the apostles and prophets of the new testament , ephes. . . ( . ) in the effectual illumination of the minds of them that do believe , enabling them spiritually to discern the mysteries so revealed , every one according to the measure of his gift and grace . see concerning it , pet. . . ephes. . , , . chap. . . fourthly , there belongs unto this perfection that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that liberty and boldness which believers have in their approaches unto god. this is frequently mentioned as an especial priviledge and advantage of the gospel-state , ephes. . . heb. . . chap. . . chap. . , . john . . chap. , . chap. . . and on the contrary , the state under the levitical priesthood is described as a state of fear and bondage that is comparatively , rom. . . tim. . . heb. . . and this bondage or fear arose from sundry causes inseparable from that priesthood and the administrations of it . as , . from the dreadful manner of giving the law. this filled the whole people with terror and amazement . upon the administration of the spirit by the gospel believers do immediately cry , abba father , rom. . . gal . they have the liberty and boldness to draw nigh unto god , and to call him father . but there was such an administration of a spirit of dread and terror in the giving of the law , as that the people were not able to bear the approaches of god unto them , nor the thought of an access unto him . and therefore they desired that all things for the future might be transacted by an internuncius , one that might go between god and them whilst they kept at their distance , deut. . , , , , . vvhen any first hear the law , they are afraid of god , and desire nothing more than not to come near him . they would be saved by a distance from him . vvhen any first hear the gospel , that is , so as to believe it , their hearts are opened with love to god , and all their desire is , to be near unto him , to draw nigh unto his throne . hence it is called the joyful sound . nothing can be more opposite than these two frames . and this spirit of fear and dread thus first given out in the giving of the law , was communicated unto them in all their generations , whilst the levitical priesthood continued . for as there was nothing to remove it , so it self was one of the ordinances provided for its continuance . this are we now wholly delivered from . see chap. . , , , . . it arose from the revelation of the sanction of the law in the curse . hereby principally the law gendered unto bondage , gal. . . for all the people were in some sence put under the curse ; namely , so far as they would seek for righteousness by the works of the law. so saith our apostle , as many as are of the works of the law are under the curse , gal. . . this curse was plainly and openly denounced as due to the breach of the law , as our apostle adds ; it is written , cursed is every one who continueth not in all things which are written in the book of the law to do them . and all their capital punishments were representations thereof . this could not but take a deep impression on their minds , and render them obnoxious unto bondage . hence although on the account of the promise they were heirs , yet by the law they were made as servants , and kept in fear , gal. . . neither had they such a prospect into the nature & signification of their types as to set them at perfect liberty from this cause of dread . for as there was a veil on the face of moses , that is , all the revelations of the mind and will of god by him , were veiled with types and shadows ; so there was a veil on their hearts also in the weakness of their spiritual light , that they could not look stedfastly unto the end of that which is abolished , cor. . . that is , unto him , who is the end of the law for righteousness unto them that do believe , rom. . . it was therefore impossible but that their minds must ordinarily be filled with anxiety and fear . but there is now no more curse in the gospel-state , rev. . . the curse abideth only on the serpent and his seed , isa. . . the blessing of the promise doth wholly possess the place of it , gal. . , . only they who will choose still to be under the law , by living in the sins that it condemneth , or seeking for righteousness by the works which it commands , are under the curse . . under the levitical priesthood , even their holy worship was so appointed and ordered , as to keep them partly in fear , and partly at a distance from the presence of god. the continual multiplication of their sacrifices , one day after another , one week after another , one moneth after another , one year after another , taught them , that by them all there was not an end made of sin , nor everlasting righteousness brought in by any of them . this argument our apostle makes use of to this purpose , chap. . . the law , saith he , could never by those sacrifices which they offered , year by year continually , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bring the worshippers unto this perfection . and he gives this reason for it , namely , because they had still a conscience of sin , that is , a conscience condemning them for sin , and therefore there was a remembrance made of sin again every year , ver . , . hereby they were kept in dread and fear . and in their worship they were minded of nothing so much as their distance from god , and that they had not as yet a right to an immediate access unto him . for they were not so much as once to come into the holyest , where were the pledges and tokens of gods presence . and the prohibitions of their approaches unto god were attended with such severe penalties , that the people cryed out they were not able to bear them , numb . . , . which peter reflects upon , acts . . the holy ghost thereby signifying that the way into the holyest of all was not made manifest whilst the first tabernacle was standing , chap . . no man had yet right to enter into it with boldness , which believers now have , chap. . , . . god had designed the whole dispensation of the law under that priesthood unto this very end , that it should give the people neither rest nor liberty , but press and urge them to be looking after their full relief in the promised seed , gal. . , . chap. . . it pressed them with a sense of sin , with a yoke of ceremonious observances , presenting them with the hand-writing of ordinances which was against them , col. . . it urged their consciences not to seek after rest in or by that state . here could be no perfection , because there could be no liberty . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or boldness we speak of , is opposed unto all these causes of bondage and fear . it was not the design of god always to keep the church in a state of non-age , and under school-masiers ; he had appointed to set it at liberty in the fulness of time , to take his children nearer unto him , to give them greater evidences of his love , greater assurances of the eternal inheritance , and the use of more liberty and boldness in his presence . but what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the gospel is , wherein it doth consist , what is included in it , what freedom of spirit , what liberty of speech , what right of access , and boldness of approach unto god , built upon the removal of the law , the communication of the spirit , the way made into the holyest by the blood of christ , with other concernments of it , constitutive of gospel-perfection , i have already in part declared in our exposition on chap. . ver . . and must , if god please , yet more largely insist upon it , on chap. th . so that i shall not here further speak unto it . . a clear fore-sight into a blessed estate of immortality and glory , with unquestionable evidences and pledges , giving assurance of it , belongs also to this consummation . death was originally threatned as the final end and issue of sin . and the evidence hereof was received under the levitical priesthood in the curse of the law. there was indeed a remedy provided against its eternal prevalency , in the first promise . for whereas death comprised all the evil that was come , or was to come on man for sin ; in the day thou eatest thereof thou soal die : the promise contained the means of deliverance from it , or it was no promise , tendred no relief unto man in the state whereinto he was fallen . but the people under the law could see but little into the manner and way of its accomplishment , nor had they received any pledge of it , in any one that was dead and lived again so as to die no more . wherefore their apprehensions of this deliverance were dark , and attended with much fear , which rendred them obnoxious unto bondage . see the exposition on chap. . . where we have declared the dreadful apprehensions of the jews concerning death , received by tradition from their fathers . they could not look through the dark shades of death into light , immortality , and glory . see the two-fold spirit of the old and new testament , with respect unto the apprehensions of death expressed ; the one job . , . the other cor. . , , , . but there is nothing more needful unto the perfect state of the church . suppose it endowed with all possible priviledges in this world , yet if it have not a clear view and prospect , with a blessed assurance of immortality and glory after death , its condition will be dark and uncomfortable . and as this could not be done without bringing in of another priesthood , so by that of christs it is accomplished . for , . he himself died as our high priest. he entred into the devouring jaws of death , and that as it was threatned in the curse . and now is the trial to be made . if he who thus ventured on death as threatned in the curse , and that for us , be swallowed up by it , or detained by its power and pains , there is a certain end of all our hopes . whatever we may arrive unto in this world , death will convey us over into eternal ruine . but if he brake through its power , have the pains of it removed from him , do swallow it up into victory , and rise triumphantly into immortality and glory , then is our entrance into them also even by and after death secured . and in the resurrection of christ the church had the first unquestionable evidence that death might be conquered , that it and the curse might be separated , that there might be a free passage through it into life and immortality . these things originally and in the first covenant were inconsistent , nor was the reconciliation of them evident under the levitical priesthood . but hereby was the veil rent from top to bottom , and the most holy place not made with hands laid open unto believers . see isa. . , . . as by his death , resurrection , and entrance into glory he gave a pledge , example , and evidence unto the church of that in his own person , which he had designed for it ; so the grounds of it were laid in the expiatory sacrifice which he offered , whereby he took away the curse from death : there was such a close conjunction between death and the curse , such a combination between sin , the law , and death , that the breaking of that conjunction , and the dissolving of that combination was the greatest effect of divine wisdom and grace , which our apostle so triumpheth in , cor. . , , , . this could no otherwise be brought about , but by his being made a curse in death , or bearing the curse which was in death , in our stead , gal. . . . he hath clearly declared unto the utmost of our capacities in this world that future state of blessedness and glory , which he will lead all his disciples into . all the concernments hereof under the levitical priesthood , were represented only under the obscure types and shadows of earthly things . but he hath abolished death , and brought life and immortality to light through the gospel , tim. . . he destroyed and abolished him who had the power of death , in taking away the curse from it , chap. . . and he abolished death it self in the removal of those dark shades which it cast on immortality and eternal life ; and hath opened an abundant entrance into the kingdom of god and glory . he hath unveiled the uncreated beauties of the king of glory , and opened the everlasting doors , to give an insight into those mansions of rest , peace , and blessedness which are prepared for believers in the everlasting enjoyment of god. and these things constitute no small part of that consummate state of the church which god designed , and which the levitical priesthood could no way effect . there is also an especial joy belonging unto this state . for this kingdom of god is righteousness , and peace , and joy in the holy ghost . neither was this attainable by the levitical priesthood . indeed many of the saints of the old testament did greatly rejoyce in the lord , and had the joy of his salvation abiding with them . see psal. . . isa. . . hab. . , . but they had it not by virtue of the levitical priesthood . isaiah tells us that the ground of it was the swallowing up of death in victory , ver . . which was no otherwise to be done , but by the death and resurrection of christ. it was by an influence of efficacy from the priesthood that was to be introduced , that they had their joy : whence abraham saw the day of christ , and rejoyced to see it . the prospect of the day of christ was the sole foundation of all their spiritual joy , that was purely so . but as unto their own present state , they were allowed and called to rejoyce in the abundance of temporal things ; though the psalmist in a spirit of prophecy , prefers the joy arising from the light of god's countenance in christ , above all of that sort , psal. , . but ordinarily their joy was mixed and allayed with a respect unto temporal things . see lev. . , , . deut. . , , . chap. . . . . this was the end of their annual festivals . and those who would introduce such festival rejoycings into the gospel-state , do so far degenerate into judaisme , as preferring their natural joy in the outward manner of expression , before the spiritual ineffable joys of the gospel . this it is that belongs unto the state thereof ; such a joy in the lord , as carrieth believers with an holy triumph through every condition , even when all outward causes of joy do fail and cease . a joy it is unspeakable and full of glory , pet. . . see john . . rom. . . jude . it is that inexpressible satisfaction which is wrought in the minds of believers by the holy ghost , from an evidence of their interest in the love of god by christ , with all the fruits of it present and to come , with a spiritual sense and experience of their value , worth , and excellency . this gives the soul a quiet repose in all its trials , refreshment when it is weary , peace in trouble , and the highest satisfaction in the hardest things that are to be undergone for the profession of the name of christ , rom. . , , , , . . confidence and glorying in the lord is also a part of this perfection . this is the flowring , or the effect and fruit of joy ; a readiness unto , and the way whereby we do express it . one great design of the gospel is to exclude all boasting , all glorying in any thing of self in religion , rom. . . it is by the gospel and the law of faith therein that men are taught not to boast or glory , neither in outward priviledges , nor in moral duties . see phil. . , , , , . rom. . , . chap. . . what then , is there no glorying left us in the profession of the gospel , no triumph , no exultation of spirit , but we must always be sad and cast down , at best stand but on even terms with our oppositions , and never rejoyce over them ? yes , there is a greater and more excellent glorying introduced , than the heart of man on any other account is capable of . but god hath so ordered all things now , that no flesh should glory in his presence , but that he who gloryeth , should glory in the lord , cor. . , . and what is the reason or foundation hereof ? it is this alone , that we are in christ jesus , who of god is made unto us wisdom , and righteousness , and sanctification , and redemption , ver . . so it was promised of old ; that in the lord , that is , the lord our righteousness , all the seed of israel should be justified and glory , isa. . . this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we have opened on chap. . , . whither the reader is referred . it is that triumphant exultation of spirit which ariseth in believers , from their absolute proferring their interest in heavenly things above things present , so as to contemn and despise whatever is contrary thereunto , however tendred in a way of allurement or rage . in these things and others of the like nature and kind , consists that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or consummation of the state of the church as to the persons of the worshippers , which the apostle denies to have been attainable by or under the levitical priesthood . the arguments wherewith he confirms his assertion ensue in the verses following , where they must be farther considered . but we may not proceed without some observations for our own edification in this matter . observ. . an interest in the gospel consisteth not in an outward profession of it , but in a real participation of those things wherein the perfection of its state doth consist . men may have a form of godliness , and be utter strangers to the power of it . multitudes in all ages have made , and do make a profession of the gospel , who yet have no experience in themselves of the real benefits and advantages wherewith it is accompanied . all that they obtain hereby is but to deceive their souls into eternal ruine . for they live in some kind of expectation , that in another world they shall obtain rest and blessedness and glory by it . but the gospel will do nothing for them hereafter in things eternal , who are not here partakers of its power and fruits in things spiritual . observ. . the preeminence of the gospel-state above the legal is spiritual and undiscernable unto a carnal eye . for ( . ) it is evident that the principal design of the apostle in all these discourses is , to prove the excellency of the state of the church under the new testament , in its faith , liberty , and worship , above that of the church under the old. and ( . ) that he doth not in any of them produce instances of outward pomp , ceremonies , or visible glory , in the confirmation of his assertion . he grants all the outward institutions and ordinances of the law , insisting on them , their use , and signification in particular ; but he opposeth not unto them any outward visible glory in gospel-administrations . ( . ) cor. . he expressely compares those two administrations of the law and the gospel as unto their excellency and glory . and first , he acknowledgeth that the administration of the law , in the institution and celebration of it , was glorious , v. , , . but withal he adds , that it had no glory in comparison with that under the new testament , which doth far excel it . wherein then doth this glory consist ? he tells us it doth so in this , in that it is the administration of the spirit , ver . . how shall not the administration of the spirit be rather glorious ? he doth not resolve it into outward order , the beauty and pomp of ceremonies and ordinances . in this alone it doth consist , in that all the whole dispensation of it is carried on by the grace and gifts of the spirit ; and that they are also administred thereby . this , saith he , is glory and liberty , such as excel all the glories of old administrations . ( . ) in this place he sums it up all in this , that the perfection we have treated of was effected by the gospel , and could not be so by the levitical priesthood and the whole law of commandments contained in ordinances . in these spiritual things therefore are we to seek after the glory of the gospel , and its preeminence above the law. and those who suppose they render the dispensation of the gospel glorious by vying with the law in ceremonies and an external pomp of worship , as doth the church of rome , do wholly cross his design . and therefore , secondly , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perfection respects the worship of the gospel as well as the persons of the worshippers , and the grace whereof they are made partakers . god had designed the church unto a more perfect state in point of worship , than it was capable of under the levitical priesthood . nor indeed could any man reasonably think , or wisely judge , that he intended the institutions of the law , as the compleat ultimate worship and service that he would require or appoint in this vvorld , seeing our natures , as renewed by grace , are capable of that which is more spiritual and sublime . for , . they were in their nature carnal , as our apostle declares , ver . . and chap. . . the subject of them all , the means of their celebration were carnal things , beneath those pure spiritual acts of the mind and soul , which are of a more noble nature . they consisted in meats and drinks , the blood of bulls and goats , the observation of moons and festivals , in a temple made of wood and stone , gold and silver , things carnal , perishing , and transitory . certainly god , who is a spirit , and will be vvorshipped in spirit and in truth , designed at one time or other a vvorship more suited unto his own nature , though the imposition of these things on the church for a season , was necessary . and as they were carnal , so they might be exactly performed by men of carnal minds , and were so for the most part ; in which respect god himself speaks often with a great undervaluation of them : see psal. . , , , , , . isa. . , , . had not he designed the renovation of our natures into his own image , a new creation of them by jesus christ , this carnal worship might have sufficed , and would have been the best we are capable of . but to suppose that he should endow men , as he doth by christ , with a new spiritual supernatural principle , enabling them unto a more sublime and spiritual worship , it cannot be imagined that he would always bind them up unto those carnal ordinances in their religious service . and the reason is , because they were not a meet and sufficient means for the exercise of that new principle of faith and love which he bestows on believers by jesus christ. yea , to burden them with carnal observances , is a most effectual way to take them off from its exercise in his service . and so it is at this day , where-ever there is a multiplication of outward services and observances , the minds of men are so taken up with the bodily exercise about them , as that they cannot attend unto the pure internal actings of faith and love. . what by their number , and what by their nature , and the manner of exacting of them , they were made a yoke which the people were never able to bear with any joy or satisfaction , acts . . and this yoke lay partly in the first place on their consciences or the inner man. and it consisted principally in two things . ( . ) the multitude of ceremonies and institutions did perplex them , and gave them no rest . seeing which way soever they turned themselves one precept or other , positive or negative , touch not , taste not , handle not , was upon them . ( . ) the veil that was on them , as to their use , meaning , and end , increased the trouble of this yoke . they could not see unto the end of the things that were to be done away , because of the veil , nor could apprehend fully the reason of what they did . and it may be easily conceived how great a yoke it was to be bound unto the strict observation of such rites and ceremonies in worship ; yea , that the whole of their vvorship should consist in such things , as those who made use of them did not understand the end and meaning of them . and ( . ) it lay on their persons from the manner of their imposition ; as they were tyed up unto days , times , and hours , so their transgression or disobedience made them obnoxious to all sorts of punishments and excision it self . for they were all bound upon them with a curse ; whence every transgression and disobedience received a just recompence of reward , chap. . . for he that despised moses law died without mercy , chap. . . which they complained of , numb . . , . this put them on continual scrupulous fears , with endless inventions of their own to secure themselves from the guilt of such transgressions . hence the religion of the jews at present is become a monstrous confused heap of vain inventions and scrupulous observances of their own , to secure themselves , as they suppose , from transgressing any of those which god had given them . take any one institution of the law , and consider what is the exposition they give of it in their mishna , by their oral tradition , and it will display the fear and bondage they are in , though the remedy be worse than the disease . yea , by all their inventions they did but increase that which they endeavoured to avoid . for they have brought things unto that pass among them , that it is impossible that any one of them should have satisfaction in his conscience that he hath aright observed any of gods institutions , although he should suppose that he required nothing of him but the outward performance of them . . their instructive efficacy , which is the principal end of the ordinances of divine vvorship was weak , and no way answered the power and evidence of gospel-institutions , chap. . . therefore was the way of teaching by them intricate , and the way of learning difficult . hence is that difference which is put between the teachings under the old testament and the new. for now it is promised that men shall not teach every man his brother , and every man his neighbour , saying , know the lord , as it was of old. the means of instruction were so dark and cloudy , and having only a shadow of the things themselves that were to be taught , and not the very image of them , that it was needful that they should be continually incalcated to keep up the knowledge of the very rudiments of religion . besides , they had many ordinances , rites , and ceremonies imposed on them to increase their yoke , whereof they understood nothing but only that it was the soveraign pleasure and will of god , that they should observe them , though they understood not of what use they were : and they were obliged unto no less an exact observance of them , than they were unto that of those which were the clearest and most lightsome . the best direction they had from them and by them was , that indeed there was nothing in them , that is , in their nature or proper efficacy , to produce or procure those good things which they looked for through them , but only pointed unto what was to come . vvherefore they knew that although they exercised themselves in them with diligence all their days , yet by virtue of them they could never attain what they aimed at ; only there was something signified by them , and afterwards to be introduced , that was efficacious of what they looked after . now unto the strict observation of these things were the people obliged under the most severe penalties , and that all the days of their lives . and this increased their bondage . god indeed by his grace did influence the minds of true believers among them unto satisfaction in their obedience , helping them to adore that soveraignty and wisdom which they believed in all his institutions . and he gave unto them really the benefits of the good things that were for to come , and that were prefigured by their services . but the state wherein they were by reason of these things was a state of bondage . nor could any relief be given in this state unto the minds or consciences of men by the levitical priesthood . for it was it self the principal cause of all these burdens and grievances , in that the administration of all sacred things was committed thereunto . the apostle takes it here for granted , that god designed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or state of perfection unto the church ; and that as unto its worship as well as unto its faith and obedience . we find by the event that it answered not the divine vvisdom and goodness to bind up the church during its whole sojourning in this vvorld , unto a vvorship so carnal , burdensome , so imperfect , so unsuited to express his grace and kindness towards it , or its sense thereof . and who can but pity the woeful condition of the present jews , who can conceive of no greater blessedness than the restauration of this burdensome service . so true is it what the apostle says , the vail is upon them unto this present day , yea , blindness is on their minds that they can see no beauty but only in things carnal , and like their fore-fathers who preferred the bondage of egypt because of their flesh-pots , before all the liberty and blessings of canaan ; so do they their old bondage-state , because of some temporal advantages it was attended withal , before the glorious liberty of the sons of god. in opposition hereunto there is a worship under the gospel which hath such properties as are constitutive also of this perfection . by gospel-worship , i understand the whole way and order of that solemn vvorship of god , which the lord christ hath commanded to be observed in his churches , with all the ordinances and institutions of it ; and all the private worship of believers , in their whole access unto god. the internal glory and dignity of this worship must be referred unto its proper place , which is chap. . , , , . here i shall only mention some few things , wherein its excellency consists in opposition unto the defects of that under the law , on the account whereof it is constitutive of that evangelical perfection whereof we treat . . it is spiritual , which is the subject of the apostle's discourse , cor. . , , , , &c. and it is so on a two-fold account . ( . ) in that it is suited unto the nature of god , so as that thereby he is glorified as god. for god is a spirit , and will be worshipped in spirit , which our saviour asserts to belong unto the gospel-state , in opposition unto all the most glorious carnal ordinances and institutions of the law , john . , , . so is it opposed unto the old worship as it was carnal . it was that which in and by it self , answered not the nature of god , though commanded for a season . see psal. . ver . , , , , , , . ( . ) because it is performed meerly by the aids , supplies , and assistances of the spirit , as it hath been at large proved elsewhere . . it is easie and gentle in opposition unto the burden and insupportable yoke of the old institutions and ordinances . that so are all the commands of christ unto believers , the whole system of his precepts , whether for moral obedience or worship , himself declares . take my yoke upon you , saith he , and learn of me , for i am meek and lowly in heart , and ye shall find rest unto your souls ; for my yoke is easie , and my burden is light , mat. . , . so the apostle tells us , that his commandments are not grievous , john . . but yet concerning this ease of gospel-worship , some things must be observed . . as to the persons unto whom it is so easie and pleasant ; and it is so only unto them , who being weary and heavy laden do come unto christ , that they may have rest , and do learn of him ; that is , unto convinced , humbled , converted sinners that do believe in him . unto all other who on meer convictions , or by other means do take it upon them , it proves an insupportable burden , and that which they cannot endure to be obliged unto . hence the generality of men , although professing the christian religion , are quickly weary of evangelical worship , and do find out endless inventions of their own , wherewith they are better satisfied in their divine services . therefore have they multiplyed ceremonies , fond superstitions , and down-right idolatries , which they prefer before the purity and simplicity of the vvorship of the gospel , as it is in the church of rome . and the reason hereof is , that enmity which is in their minds against the spiritual things represented and exhibited in that vvorship . for there being so near an alliance between those things and this vvorship , they that hate the one , cannot but despise the other . men of unspiritual minds cannot delight in spiritual vvorship . it is therefore . easie unto believers , on the account of that principle wherewith they are acted in all divine things . this is the new nature , or new creature in them , wherein their spiritual life doth consist . by this they delight in all spiritual things in the inner man , because they are cognate and suitable thereunto . weariness may be upon the flesh , but the spirit will be willing . for as the principle of corrupted nature goeth out with delight and vehemency unto objects that are unto its satisfaction , and unto all the means of its conjunction unto them and union with them ; so the principle of grace in the heart of believers is carried with delight and fervency unto those spiritual things , which are its proper object ; and therewithal unto the ways and means of conjunction with them and union unto them . and this is the proper life and effect of evangelical vvorship . it is the means whereby grace in the soul is conjoyned and united unto grace in the vvord and promises , which renders it easie and pleasant unto believers , so that they delight to be exercised therein . . the constant aid they have in and for its performance if they be not wanting unto themselves , doth entitle it unto this property . the institution of gospel-worship is accompanied with the administration of the spirit , isa. . . and he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , helpeth and assisteth in all the worship of it , as was intimated before . . the benefit which they receive by it renders it easie and pleasant unto them . for all the ordinances of evangelical-worship are of that nature , and appointed of god unto that end , so as to excite , increase , and strengthen grace in the worshippers , as also to convey and exhibit a sense of the love and favour of god unto their souls . and in these two things consists the principal interest of all believers in this world , nor have they any design in competition with that of increasing in them . finding therefore how by the diligent attendance unto this worship they thrive in both parts of their interest , it cannot but be pleasant unto them . . the outward rites of it are few , lightsome , easie to be observed , without scrupulous tormenting fears , nor such as by attendance unto bodily services do divert the mind from that communion with god which they are a means of . thirdly , it is instructive , and that with clearness and evidence of the things which we are to know and learn. this was a great part of the imperfection of legal institutions , that they taught the things which they signified and represented obscurely , and the mind of god in them was not learned but with much difficulty , no small part of their obedience consisting in a resignation of their understandings unto god's soveraignty , as to the use and the end of the things wherein they were exercised in his worship . but all the ordinances and institutions of the gospel do give light into , and exhibit the things themselves unto the minds and faith of believers . hereon they discern the reasons and grounds of their use and benefit ; whence our whole worship is called our reasonable service , rom. . . thus in the preaching of the word , jesus christ is evidently set forth crucified among us , gal. . . not darkly represented in types and shadows . and in the sacrament of the supper we do plainly shew forth his death untill he comes , cor. . . and the like may be said of all other evangelical institutions . and the principal reason hereof is , because they do not represent or shadow things to come , no , nor yet things absent , as did those of old ; but they really present and exhibit spiritual things , christ and the benefits of his mediation unto our souls . and in the observance of them we are not kept at a distance , but have an admission unto the holy place not made with hands , because christ , who is the minister of that holy sanctuary , is in them and by them really present unto the souls of believers . two other things mentioned before concerning this worship , namely , its relation unto christ as our high priest , and our access in it unto the holy place the throne of grace , must be spoken unto at large elsewhere . this is a brief declaration of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perfection , which the apostle denies to have been attainable by the levitical priesthood . and the grounds of his denial he gives us in the remaining words of the text , which we shall also consider : only we may observe by the way , that , to look for glory in evangelical worship from outward ceremonies and carnal ordinances , is to prefer the levitical priesthood before that of christ. that which we are to look for in our worship is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such a perjection as we are capable of in this world . this the apostle denies unto the levitical priesthood , and ascribes it unto the priesthood of christ. but if such a perfection be to be found in ceremonies and ordinances outwardly pompous and glorious , upon necessity the contrary conclusion must be made and affirmed . but yet so it is come to pass in the world , that men do order things in their publick worship , as if they judged that the pure immixed worship of the gospel had no glory , in comparison of that of the law , which did excel , and whereunto they do more or less conform themselves . but it is time for us to proceed with our apostle . having denyed perfection unto the levitical priesthood , which he lays down in a supposition including a negation , so as to make way for the proof of what he denyed ; for the further explication of it , and application unto his present purpose , he adds the respect that their priesthood had to the law , intending thereby to bring the law it self under the same censure of disability and insufficiency . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . the subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the people , that is in the wilderness , the body of the church , to whom the law and priesthood were given immediately by the ministry of moses . but after this the whole posterity of abraham in their successive generations were one people , with them , and are so esteemed . for a people is still the same , and as a people never dies till all individuals that belong unto it are cut off . so by this people the whole church of all ages under the old testament is intended . . of this people he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were legalized . they were also evangelized , as our apostle speaks , chap. . . they were so in the promise made unto abraham , and in the many types of christ and his offices and sacrifice that were instituted among them . yet were they at the same time so brought under the power of the law , as that they had not the light , liberty , and comfort of the gospel , which we enjoy . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is legem ferre , legem sancire , legem imponere ; to make , constitute , impose a law. and the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when applyed unto persons , is legi latae subjici , or legem latam accipere , to be made subject unto a law ; to receive the law made to oblige them . so is it used in this place . vve have therefore not amiss rendred it , received the law. the people received the law. but the sence of that expression is regulated by the nature of a law. they so received it , as to be made subject unto it , as to be obliged by it . other things may be otherwise received ; but a law is received by coming under its obligation . they were brought under the power , authority , and obligation of the law. or because the law was the foundation and instrument of their whole state , both in things sacred and civil , the meaning of the word may be , they were brought into that state and condition whereinto the law disposed them . this is said to be done , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under it ; that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under that priesthood . but how the people may be said to receive the law under the levitical priesthood , must be further enquired into . some think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place answers unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hebrew ; that is , concerning it . and so the meaning o the word is ; for it was concerning the levitical priesthood that the people received a command ; that is , god by his law and command instituted the levitical priesthood among them , and no other during the times of the old testament . according unto this interpretation , it is not the whole law of commandments contained in ordinances , that is intended , but the law constituting the levitical priesthood . this sence is embraced by schlictingius and grotius , as it was before them touched on , but rejected , by junius and piscator . but although there be no inconveniency in this interpretation , yet i look not on it , as suited unto the design of the apostle in this place . for his intention is to prove , that perfection was not to be obtained by the levitical priesthood . unto this end he was to consider that priesthood under all its advantages ; for if any of them seem to be omitted , it would weaken his argument ; seeing what it could not do under one consideration , it might do under another . now although it was some commendation of the levitical priesthood that it was appointed of god , or confirmed by a law ; yet was it a far greater advancement that therewith the whole law was given , and thereon did depend , as our apostle declares in the next verses . the introduction of this clause by the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be on a double account , which though different , yet either of them is consistent with this interpretation of the words . ( . ) it may be used in a way of concession of all the advantages that the levitical priesthood was accompanied withal ; be it , that together with that priesthood the people also received the law. or ( . ) on the other side , there is included a reason , why perfection was not to be attained by that priesthood ; namely , because together with it , the people were brought into bondage under the yoke of the law. either way the whole law is intended . but the most probable reason of the introduction of this clause by that particle , for , was to bring in the whole law into the same argument , that perfection was not attainable by it . this the apostle plainly reassumes , ver . , , concluding as of the priesthood here , that it made nothing perfect . for it is the same law , which made nothing perfect , that was given together with that priesthood , and not that especial command alone whereby it was instituted . there yet remains one difficulty in the words . for the people are said to receive the law under the levitical priesthood , and therefore it should seem that that priesthood was established before the giving of the law. but it is certain , that the law was given on mount sinai before the institution of that priesthood . for aaron was not called nor separated unto his office , untill after moses came down from the mount the second time , with the tables renewed after he had broken them , exod. . , , . two things may be applyed to the removal of this difficulty . for ( . ) the people may be said to receive the law under the levitical priesthood , not with respect unto the order of the giving of the law , but as unto their actual obedience unto it , in the exercise of the things required in it . and so nothing that appertained unto divine worship according unto the law , was performed by them until that priesthood was established . and this , as i have shewed , is the true signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used . it doth not signifie the giving of the law unto them , but their being legalized , or brought under the power of it . wherefore although some part of the law was given before the institution of that priesthood , yet the people were not brought into the actual obedience of it but by virtue thereof . but ( . ) the apostle in this place hath especial respect unto the law , as it was the cause and rule of religious worship , of sacrifices , ceremonies , and other ordinances of divine service . for in that part of the law the hebrews placed all their hopes of perfection , which the moral law could not give them . and in this respect the priesthood was given before the law . for although the moral law was given in the audience of the people before on the mount , and an explication was given of it unto moses , as it was to be applyed unto the government of that people in judiciary proceedings , commonly called the judicial law , before he came down from the mount , exod. . , . yet as to the system of all religious ceremonies , ordinances of worship , sacrifices of all sorts , and typical institutions , whatever belonged unto the sacred services of the church , the law of it was not given out unto them until after the erection of the tabernacle , and the separation of aaron and his sons unto the office of the priesthood . yea , that whole law was given by the voyce of god out of that tabernacle , whereof aaron was the minister , lev. . , . so that the people in the largest sence may be said to receive the law under that priesthood . wherefore the sence of the words is , that together with the priesthood the people received the law of commandments contained in ordinances , which yet effected not in their conjunction the end that god designed in his worship . and we may observe that , obs. put all advantages and priviledges whatever together , and they will bring nothing to perfection without jesus christ. god manifested this in all his revelations and institutions . his revelations from the foundation of the world were gradual and partial , increasing the light of the knowledge of his glory from age to age. but put them all together from the first promise , with all expositions of it , and additions unto it , with prophesies of what should afterwards come to pass , taking in also the ministry of john the baptist ; yet did they not all of them together make a perfect revelation of god his mind and will , as he will be known and worshipped , heb. . . john . . so also was there great variety in his institutions . some were of great efficacy , and of clearer significancy than others . but all of them put together made nothing perfect . much more will all the ways that others shall find out to attain righteousness , peace , light and life before god , come short of rest or perfection . the last thing considerable in these words is the reason whereby the apostle proves , that in the judgment of the holy ghost himself perfection was not attainable by the levitical priesthood . for if it were , what farther need was there that another priest should arise after the order of melchisedec , and not be called after the order of aaron ? the reason in these words is plain and obvious . for after the institution of that priesthood , and after the execution of it in its greatest glory , splendour , and efficacy , a promise is made in the time of david , of another priest , of another order to arise . hereof there can be no account given but this alone , that perfection was not attainable by that which was already instituted and executed . for it was a perfection that god aimed to bring his church unto , or the most perfect state in righteousness , peace , liberty , and vvorship which it is capable of in this world . and whatever state the church be brought into , it must be by its high priest , and the discharge of his office. now if this might have been effected by the levitical priesthood , the rising of another priest was altogether needless and useless . this is that invincible argument whereby the holy apostle utterly overthrows the whole systeme of the judaical religion , and takes it out of the way , as we shall see more particularly afterwards . but the expressions used in this reason must be distinctly considered . that another priest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a priest of another sort . not only a priest who individually was not yet exhibited , but one of another stock , and order . a priest that should not be of the tribe of levi , nor of the order of aaron , as is afterwards explained . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to arise ; that is , to be called , exalted ; to stand up in the execution of that office. to rise up , or to be raised up , is used indefinitely concerning any one that attempts any new work , or is made eminent for any end good or bad . in the latter sence god is said to raise up pharaoh to shew his power in him , that he might magnifie his glorious power in his punishment and destruction , exod. . . rom. . . in a good sence with respect unto the call of god , it is used by deborah , judg. . . untill i deborah arose , untill i arose a mother in israel . commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used to this purpose , mat. . . chap. . . john . . to arise therefore is , to appear and stand up at the call of god and by his designation , unto the execution or performance of any office or work . so was this other priest to appear , arise , stand up , and execute the priests office in compliance with the call and appointment of god. and this priest was thus to arise after the order of melchisedec . so it is expressely affirmed in the psalms . and here the apostle takes in the consideration of what he had before discoursed , concerning the greatness of melchisedec . for he designed not only to prove the thing it self , which is sufficiently done in the testimony out of the psalmist ; but also to evidence the advantage and benefit of the church by this change . and hereunto the consideration of the greatness of melchisedec was singularly subservient , as manifesting the excellency of that priesthood by whom the righteousness of the church and its vvorship was to be consummate . lastly , the apostle adds negatively of this other priest who was to rise by reason of the weakness of the levitical priesthood which could not perfect the state of the church , that he was not to be called after the order of aaron . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not to be called after the order of aaron , that is in the psalm where the rising of this priest is declared and fore-told ; there he is said to be , or denominated a priest after the order of melchisedec , and nothing is spoken of the order of aaron . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes only an external denomination , not an internal call. it is not the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used by our apostle , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , called of god ; that is , by an effectual call and separation unto office. but it answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . cognominatus , called so by external denomination . for the real call of christ unto his office by him who said unto him , thou art my son , this day have i begotten thee , was such as the call of melchisedec himself could not represent . wherefore the call of christ unto his office and that of melchisedec are no where compared . but upon the account of sundry resemblances insisted on by the apostle in the first verses of this chapter , christ is called by external denomination a priest after his order , and is no where called so after the order of aaron . and the reason why the apostle addeth this negative is evident . for it might be said that although another priest was fore-told to arise , yet this might respect only an extraordinary call unto the same office , and not a call unto an office of another kind or order . aaron was called by god immediately and in an extraordinary manner ; and all his posterity came unto the same office by an ordinary succession : so god promiseth to raise up a priest in a singular manner , sam. . . i will raise me up a faithful priest , which shall do according unto that which is in mine heart and my mind . a priest of another order is not here intended , but only the change of the time of succession from the house of ithamar , unto that of phineas , fulfilled in zadock in the days of solomon . so a new priest might be raised up , and yet the old legal order and administration be continued . but , saith the apostle , he is not to be of the same order : for the defect of the levitical priesthood was not only in the persons which he mentions afterwards , but it was in the office it self , which could not bring the church to perfection . and that de facto he was so to be , he proves by this argument negatively from the scripture , that he is no where by the holy ghost said to be of the order of aaron , but on the contrary of that of melchisedec , which is inconsistent therewithal . and this is the first argument whereby the apostle confirms his principal design , which he particularly strengthens and improves in the verses following . ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mutato sacerdotio ; vul. lat. translato . beza . hoc sacerdotio ; expressing the article . syr. yea , even as a change was made in the priesthood , so a change was made also in the law , not to the mind of the apostle ; aethiop . if their law so passed away , their priesthood shall pass away ; more out of the way than the other . ver . for the priesthood being changed , there is made of necessity a change of the law. in this verse the apostle evidently declares what he intended by the law in that foregoing , which the people received under the levitical priesthood . it was the whole law of commandments contained in ordinances , or the whole law of moses so far as it was the rule of worship and obedience unto the church . for that law it is , that followeth the fates of the priesthood . and herein lyeth the stress and moment of the controversie which the apostle then had with the jews , and which we have at this day with their unbelieving posterity . for the question was , whether the law of moses was to be eternal absolutely , the rule of the worship of the church whilst it was to continue in this world . and it appears that in the preaching of the gospel , that which most provoked the jews , was that there was inferred thereby a cessation and taking away of mosaical institutions . this was that which enraged them , unto the blood of the church , which they were guilty of , after the murder of the head thereof . for they fell on stephen under pretence he had said that jesus of nazareth should destroy the customs which moses delivered , acts . . and this also provoked their rage against our apostle , acts . . yea , the most of them who were converted to the faith of the gospel , yet continued obstinate in this perswasion , that the law of moses was yet to continue in force , acts . . and with this opinion some of them troubled the peace , and hindred the edification of the churches called from among the gentiles , as hath been at large elsewhere declared . this matter therefore which the apostle now entreth upon , was to be managed with care and diligence . this he enters upon in this verse , being a transition from one point unto another , having made way for his intentions in the verse foregoing . that which hitherto he hath insisted on in this chapter , is the excellency of the priesthood of christ , above that of the law , manifested in the representation made of it by melchisedec . in the pursuit of his argument unto that purpose , he proves that the aaronical priesthood was to be abolished , because after its institution there was a promise of the introduction of another , wherewith it was inconsistent . and herein observing the strict conjunction that was between that priesthood and the law , with their mutual dependance on one another , he proves from thence that the law it self was also to be abolished . herein therefore lay the principal design of the apostle in this whole epistle . for the law may be looked on under a double consideration . ( . ) as unto what the jews in that degenerate state of the church obstinately looked for from it . ( . ) as unto what it did really require of them , whilst it stood in force and power . and under both these considerations it was utterly inconsistent with the gospel . the jews at that time expected no less from it , than expiation of sin by its sacrifices , and justification by the works of it . it is true , they looked for these things by it unjustly , seeing it promised no such thing , nor was ever ordained unto any such purpose ; but yet these things they looked for , and were resolved so to do , until the law should be removed out of the way . and it is evident how inconsistent this is with the whole work of the mediation of christ , which is the sum and substance of the gospel . but suppose they looked not absolutely for attonement and justification by the sacrifices and vvorks of the law , yet the continuance of their observance was repugnant unto the gospel . for the lord christ by the one offering of himself , had made perfect attonement for sin ; so that the sacrifices of the law could be of no more use or signification . and the continuance of them , wherein there was renewed mention of the expiation of sin , did declare that there was not a perfect expiation already made , which over-throws the efficacy and virtue of the sacrifice of christ. even as the daily repetition of a sacrifice in the mass continueth to do . again , vvhereas the lord christ by his obedience and righteousness had fulfilled the law , and was become the end of it , for righteousness , unto them that do believe , the seeking after justification as it were by the works of the law was wholly repugnant thereunto . and in the next place the law may be considered as it prescribed a way of worship in its ordinances and institutions , which god doth accept . this the people were indispensably obliged unto whilst the law stood in force . but in the gospel our lord jesus christ had now appointed a new spiritual worship suited unto the principles and grace thereof . and these were so inconsistent as that no man could at once serve these two masters . vvherefore the whole law of moses , as given unto the jews , whether as used or abused by them , was repugnant unto and inconsistent with the gospel , and the mediation of christ , especially his priestly office therein declared . neither did god either design , appoint , or direct that they should be co-existent . if then the law continue in its force , and have power to oblige the consciences of men , and is still so to abide , there is neither room nor place for christ and his priesthood in the church , nor indeed for the discharge of his other offices . and this opposition between the law and the gospel , vvorks and grace , our own righteousness and that of christ , our apostle doth not only grant , but vehemently urge in all his epistles , allowing none to suppose that they may have both these strings unto their bow. one of them he is peremptory that all mankind must betake themselves unto . here the jews were entangled , and knew not what to do . the greatest part of them adhered unto the law with an utter rejection of the gospel and the author of it , perishing in their unbelief . others of them endeavoured to make a composition of these things , and retaining of moses , they would admit of christ and the gospel also . and this the holy ghost in the apostles did for a while bear withal . but now whereas the whole service of the tabernacle was of it self fallen down , and become , as useless , so of no force , its obliging power ceasing in its accomplishment by christ ; and whereas the time was drawing near wherein god by his providence would utterly remove it , the inconsistency of it with the gospel-state of the church was now fully to be declared . this therefore our apostle grants , that there was such a repugnancy between the law and the gospel , as unto the ends of righteousness and divine worship , as that one of them must of necessity be parted withal . wherefore the whole controversie turning on this hinge , it was highly incumbent on him to manifest and prove that the law did now cease , according unto the appointment of god ; and that god had of old designed , fore-told , and promised , that so it should do , and be abolished upon the introduction of that which was the end and substance of it . and this i look upon as the greatest trial the faith of men ever had in the concerns of religion ; namely , to believe that god should take away , abolish , and leave as dead and useless , that whole system of solemn worship which he had appointed in so glorious a manner , and accepted for so many generations . but yet as we are to acquiesce in the soveraign pleasure of god made known by revelation against all reasonings of our own whatsoever : so it must be confessed , that faith was greatly bespoken and prepared by the nature , end , and use of all those institutions , which more than intimated , that they were appointed only for a time , and served to introduce a more glorious dispensation of divine wisdom and grace . the proof therefore of the utter cessation of the law the apostle enters upon by the invincible argument , whose foundation or proposition is laid in this verse , and the especial parts of it are explained , confirmed , and vindicated in those that follow . and in his ensuing discourse his principal design is to prove , that the church is so far from being a loser or disadvantaged by this change , as that she receiveth thereby the highest priviledge , and greatest blessing that in this world she is capable of . in the words of this verse there is a supposition of the change of the priesthood , as that which was proved before , and an inference from thence unto a necessity of the change of the law. the priesthood being changed ; that is , the priesthood of levi appointed and exercised under the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , translato , mutato ; so some read , transferred , translated , some changed . the former do not reach the whole sence intended . for the office of the priesthood may be transferred from one person to another , one family unto another , yea , one tribe unto another ; and yet the priesthood , as to the kind and nature of it , continue the same . this our apostle afterwards mentions , ver . , . as a part of his argument to prove the priesthood it self to be changed . but this it doth not absolutely ; seeing it is possible that the office may be transferred from one tribe unto another , and yet not be changed , as unto its nature . but the proof lies in this , that moses in the institution of the priesthood made no mention of the tribe of judah , and therefore if that office be transferred unto that tribe , it must be of another kind than that before instituted . and on this supposition that which he intends to prove follows evidently upon the translation of the priesthood . for all the sacred services and worship which the law required , were so confined , or at least had that respect unto the levitical priesthood , as that no part of it , no sacred duty could be performed , on a supposition of taking away the priesthood from that tribe and family . for whereas the whole of their worship consisted in the service and sacrifices of the tabernacle , god had appointed that whosoever did draw nigh unto the performance of any of these services that was not of the seed of aaron , should be cut off and destroyed . wherefore upon a supposition of the ceasing or changing of the priesthood in that family , the whole law of ordinances became unpracticable , useless , and lost its power ; especially seeing there was no provision made in the law it self for a priesthood in any other tribe . besides such was the contexture of the law , and such the sanction of it ( cursed is he who continueth not in all things written in the law to do them , ) that if any thing be taken out of it , if its order be disturbed , if any alteration be made , or any transgression be dispensed withal , or exempted from the curse , the whole fabrick must of necessity fall unto the ground . but yet it is not a meer transferring of the priesthood from one tribe unto another , that is here intended by the apostle . for there is such a change of the priesthood as there is of the law. but the change of the law was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a disanulling or abolishing , as is affirmed , ver . . such therefore must the change of the priesthood be , and so it was . the priesthood was changed , in that one kind of it was utterly abolished , and another introduced . so was the levitical priesthood changed , as that the other priest which came with his office in the room thereof , could not be called or said to be after the order of aaron , but was of another kind typed out by melchisedec . it may therefore be enquired on what grounds this priesthood was to be so abolished , or how it appears that so it is , and by what means it was actually taken away . that it was so to be abolished the apostle proves , ( . ) because before the institution of that priesthood , there was another far more excellent , namely , that of melchisedec . ( . ) that the holy ghost had declared that the introduction of that more excellent priesthood for a season , was to prefigure and represent another priesthood that was afterwards to be established . and this could not be that of levi , seeing god doth not make use of that which is more excellent , to figure or represent that which is inferiour thereunto . another priesthood therefore must arise and be granted unto the church in answer unto that type . ( . ) that it was impossible that this new priest after the order of melchisedec , should be consistent with that of levi , or that it shoudl be continued after that was brought in . for ( . ) he was to be of another tribe , as he immediately proves . ( . ) because his priesthood and sacrifice were to be of another kind than that of levi , which he demonstrates at large in the ensuing chapters . ( . ) because on the other hand the priesthood of aaron , ( . ) could never accomplish and effect the true and proper ends of the priesthood , which the church stood in need of , and without which it could not be consummate : and ( . ) was in its own nature , offices , works , and duties , inconsistent with any priesthood , that was not of its own order . it must therefore be abolished . it may therefore be enquired , how the priesthood was changed , or that of the house of levi taken away . and i say as the apostle directs , it was done by the appointment of god. for his introduction of another priest when it was actually accomplished , had the force of a repealing law . the institution of the former was abrogated thereby , without any other constitution . for as unto its use , it did hence cease of it self . it had no more to do , its work was at an end , and its services of no advantage to the church : for the sign of what is to come , is set aside when the thing signified is brought in ; and ceaseth to be a sign . yea , the continuance of it would give a testimony against it self . and as to its right , this new institution of god , applyed by his own authority unto it in its proper season , took it away . ( . ) the application of the authority of god in the institution of a new priesthood to take away the old was made by the holy ghost , in the revelation of the will of god by the gospel , wherein the ceasing of it was declared . and sundry things may be observed concerning this abolishing of it . . notwithstanding the great and many provocations of them by whom it was exercised and discharged , yet god took it not away until it had accomplished the end whereunto it was designed . neither the wickedness of the people , nor of the priests themselves , could provoke the lord to revoke his institution , until the appointed end of it was come . and it is no small part of the blindness of the present jews , to think that god would so utterly abolish his own ordinance , as they must acknowledge he hath done , if he would have it to be of any longer use in the church . for years , they have not had any priest among them , nor is it possible they should according unto the law , if they were actually restored unto their own pretended right in canaan . for they have utterly lost the distinction of tribes among them , nor can any of them in the least pretend that they are of the linage of the priests . and for any one to usurp that office who is not lineally descended from aaron , they own to be an abomination . as therefore they know not how to look for a messiah from the tribe of judah , seeing all sacred genealogy is at an end ; no more can they look for a priest of the house of aaron . now this end of it , was the bringing in of a better hope , or the promised seed , who , according to the promise , was to come to the second temple , and therefore whilst that priesthood continued . ( . ) god took it not away till he brought in that which was more excellent , glorious , and advantagious unto the church , namely , the priesthood of christ. and if this be not received through their unbelief , they alone are the cause of their being losers by this alteration . ( . ) in abundant patience and condescention with respect unto that interest which it had in the consciences of men from his institution , god did not utterly lay it aside in a day , after which it should be absolutely unlawful to comply with it . but god took it away by degrees , as shall afterwards be declared . . that the efficacy of all ordinances or institutions of worship depends on the will of god alone . whilst it was his will that the priesthood should abide in the family of levi , it was useful and effectual unto all the ends whereunto it was designed . but when he would make an alteration therein , it was in vain for any to look for either benefit or advantage by it . and although we are not now to expect any change in the institutions of divine worship , yet all our expectations from them , are to be resolved into the will of god. . divine institutions cease not without an express divine abrogation . where they are once granted and erected by the authority of god , they can never cease without an express act of the same authority taking of them away . so was it with the institutions of the aaronical priesthood , as the apostle declares . and this one consideration is enough to confirm the grant of the initial seal of the covenant unto the present seed of believers , which was once given by god himself , in the way of an institution , and never by him revoked . . god will never abrogate or take away any institution or ordinance of worship unto the loss or disadvantage of the church . he would not remove or abolish the priesthood of levi , until that which was incomparably more excellent was introduced and established . . god in his wisdom so ordered all things , that the taking away of the priesthood of the law , gave it its greatest glory . for it ceased not before it had fully and absolutely accomplished the end whereunto it was designed , which is the glory and perfection of any ordinance : even the mediation of christ himself shall cease , when all the ends of it are fulfilled . and this end of the priesthood was most glorious ; namely , the bringing in that of christ , and therein of the eternal salvation of the church . and what more honourable issue could it come unto ? the jews by their pretended adherence unto it , are they which cast the highest dishonour upon it ; for they own that it is laid aside , at least that it hath been so for years , and yet neither the end of it effected , nor any thing brought in by it , unto the greater advantage of the church . the next thing considerable in these words , is the inference which the apostle makes from his assertion and the proof of it : there is made of necessity a change also of the law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of necessity . it is not a note of the necessity of the inference from the proposition in the way of argument , but the necessary dependance of the things mentioned , the one on the other . for whereas the whole administration of the law so far as it concerned the expiation of sin by sacrifices , and the solemn worship of god in the tabernacle or temple , depended absolutely on , and was confined unto the aaronical priesthood , so as that without it no one sacrifice could be offered unto god , nor any ordinance of divine worship be observed ; that priesthood being abolished and taken out of the way , the law it self of necessity and unavoidably ceaseth and becometh useless . it doth so , i say , as unto all the proper ends of it , as a law obligatory unto the duties required in it . wherefore there is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a change of the law ; that is , an abolition of it . for it is a change of the same nature with the change of the priesthood ; which , as we have shewed , was its abolition and taking away . and how this came to pass the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares , there is made a change . it did indeed necessarily follow on the change of the priesthood ; yet not so , but that there was an act of the will and authority of god on the law it self . god made this change , and he alone could do it ; that he would do so , and did so , the apostle proves in this and the verses following . so is the law of commandments contained in ordinances taken out of the way , being nailed unto the cross of christ , where he left it compleatly accomplished . but moreover the law in its institutions was an instructive revelation , and taught many things concerning the nature of sin , its expiation and cleansing , representing , though darkly , good things to come . so it is yet continued as a part of the revealed will of god. and the light of the gospel being brought unto it , we may learn things far more clearly out of it , than ever the jews of old could do . and the force of the argument here insisted on by the apostle against the absolute perpetuity of the law , which was of old , and yet continueth to be the head of the controversie between the jews and the church of christ , is so unavoidable , that some of them have been compelled to acknowledge that in the days of the messiah legal sacrifices and the rest of their ceremonies shall cease ; though the most of them understand that their cause is given away thereby . and they have no other way to free themselves from this argument of the apostle , but by denying that melchisedec was a priest , or that it is the messiah who is prophesied of , psal. . which evidences of a desperate cause , and more desperate defenders of it , have been elsewhere convinced of folly. wherefore this important argument is confirmed by our apostle in the ensuing verses . and we may see , . how it is a fruit of the manifold wisdom of god , that it was a great mercy to give the law , and a greater to take it away . and . if under the law the whole worship of god did so depend on the priesthood , that that failing or being taken away , the whole worship of it self was to cease , as being no more acceptable before god ; how much more is all worship under the new testament rejected by him , if there be not a due regard therein unto the lord christ as the only high priest of the church , and the efficacy of his discharge of that office. . it is the highest vanity to pretend use or continuance in the church , from possession or prescription , or pretended benefit , beauty , order , or advantage , when once the mind of god is declared against it . the pleas for the old priesthood and law of this kind , excelled all that can be insisted on , with respect unto any other things that any pretend a veneration in divine worship ; yet were they of no validity or efficacy . ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in quem , in quo ; vul. lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 syr. for he concerning whom these things are spoken . for he on whom these things are said , rhem. improperly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul. de alia tribu est , rhem. is of another tribe , omitting the especial force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though the substance of the sence be retained . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was born of another tribe . particeps fuit , did derive his genealogy from , and so had his especial relation unto another tribe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministravit , attendit ; vul. praesto fuit . the aethiopick , and if any one will say so ( or as one may say ) he placeth another tribe , because they kept not the altar , mistaking both the meaning of the design , and sence of the apostle's words . ver . . for he of whom these things are spoken , pertaineth unto another tribe , of which no man gave attendance at the altar . the causal conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth not only intimate a pursuit of the fore-going argument , and the confirmation of the supposition whereon it was built , but also an entrance upon the express application of the whole precedent discourse unto the person of jesus christ the true and only high priest of the church . in the words there is , ( . ) the subject to be further treated on , described , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de quo ; he concerning whom , quem designaverunt haec , ad quem haec pertinent ; he who is designed in all these things , he unto whom they do all belong . he , with respect unto whom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these things ; that is , all that hath been spoken concerning melchisedec and his priesthood , all things that do naturally follow and ensue thereon . for although sundry of them were spoken firstly and immediately concerning other persons and things ; yet they all belong ultimately and perfectly unto christ alone , whom they did represent and make way for . and we may observe hence , that it is our duty in studying of the scripture to enquire diligently after the things which are spoken concerning jesus christ , and what is taught of him in them . this doth our apostle find out in all that was spoken concerning melchisedec and the levitical priesthood . this he gives himself in charge , john . . search the scriptures , they are they which testifie of me . our principal aim in searching the scriptures ought to be , that we may find out , what they say , and what they testifie concerning christ. and this was the practice of the prophets of old , with respect unto all the revelations which they received , pet. . , , . let the pains , and industry , and skill of men in the reading and interpreting of the scriptures be what they will , without this design they will never rightly be understood , nor duly improved . for as those things which concern his person , office , and grace , with the mysteries of the wisdom of god in them all , are the principal subject of them : so all other things which are taught and revealed in them , are never apprehended unto any good end or purpose , unless their relation unto him , and dependance upon him be rightly understood . some are charged that they esteem of no preaching but that which is concerning the person of christ , which how false an accusation it is , their preaching and writings do discover . but this they say indeed , that is , some do so , that seeing it is the design of god to gather all things into an head in christ , that preaching is to little purpose , which doth not more or less expresly evidence the relation of all truths , and duties unto him . it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he pertained unto another tribe . to confirm his argument concerning the changing or abolition of the priesthood , the apostle supposeth the distribution of the people into tribes according unto the number of the sons of jacob. and as these tribes had a common interest in the church , so some of them had peculiar priviledges granted and confirmed unto them by law. so the priesthood was granted , confined , and confirmed unto the tribe of levi , and unto the family of aaron in that tribe . and it was so confined thereunto , as that all the rest of the tribes were for ever excluded from any interest therein , and all that belonged unto them incapacitated thereof . but unto one of the tribes so excluded from an interest in the legal priesthood did he belong , of whom these things are spoken . and this i look upon as the principal reason of the distinction of that people into their tribes ; namely , that god thereby might provide for their instruction , as to the continuance of the legal worship among them , which could be no longer continued than the priesthood was reserved unto that one tribe , whereunto it was originally granted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : see the meaning of the word in our exposition on chap. . , . his share , lot , and interest lay in another tribe . . he describes in general this other tribe whereof he was , by its legal exclusion from all the service of the altar ; of which no man gave attendance at the altar . vvhat tribe that was in particular he declares in the next verse , shewing not only of what tribe he was , but also what it was necessary he should be . another tribe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereof , from which none that was genealogized , attended at the altar ; that is , had right so to do , or was not forbidden by the law so to do . god doth not reckon that to be done in his service which he hath not appointed , much less which he hath forbidden . vvhat other inroads were made on the sacerdotal office , we know not ; but one of the tribe here intended by the apostle , whereof none was to attend the altar , did draw nigh to offer incense , for which he was rebuked by the high priest , and punished of god , chron. . . and god exercised the greater severity herein , that the church might understand , that when he introduced and allowed of a priest of another tribe , that old priesthood must of necessity cease and be abolished . no man gave attendance , that is , had right so to do . that expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , attended , waited on the altar , may be a synechdochical description of the whole priestly office from the principal work and duty belonging thereunto . but i suppose the apostle may not only include the priests , unto whom the immediate work of sacrificing at the altar did belong ; but all those who attended the services of it , though they could offer neither burnt incense nor sacrifice ; that is , all the levites in their courses . for he so excludes the tribe , whereof he speaks , from the least relation unto the sacerdotal vvork or office. none of them ever did or might draw near nor minister unto the altar in any sacred services whatsoever . see cor. . . this entrance doth the apostle make into the confirmation of his assertion , that the priesthood was changed , and therewithal the law. for it appears that there was to be a priest who had no right by the law so to be ; seeing he was of that tribe which the law utterly excluded from any interest in the sacred services of the altar ; and much more those which were peculiar unto the aaronical priests . thus , . all mens rights , duties , and priviledges in sacred things are fixed and limited by divine institution . and , . seeing christ himself had no right to minister at the material altar , the re-introduction of such altars is inconsistent with the perpetual continuance of his priesthood . ver . . this apostle confirms his assertion by a particular application of it unto the person of our lord jesus christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul. lat. de sacerdotibus , without countenance from any copies of the original or ancient translation . the words contain a double assertion . ( . ) that our lord sprang of the tribe of judah . ( . ) that of that tribe moses spake nothing concerning the priesthood . there wants nothing to compleat the proof of his argument but that our lord was a priest , which he therefore proves in the ensuing verses . ver . . for it is evident ( or manifest ) that our lord sprang out of judah , of which tribe moses spake nothing concerning the priesthood . in the first part of the words there are two things considerable . the manner of the proposition , or the modification of the assertion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , doth only shew that a reason or proof of what was before laid down , is here introduced . and of this he saith , palam est , manifestum , it is manifest , open , a thing confessed ; evident , as we say , in it self . a thing easie to be proved , but that it is by no man denyed . only whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manifest or evident , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to intimate what was manifest before-hand ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to evidence a matter before-hand . and this may not only respect , but be confined unto the preceding promises and declaration that the messiah should be of the tribe of judah . but we may consider in general how this is said to be a thing evident or manifest in its application unto our lord jesus christ. and . this was included in the faith of believers , who granted him to be the messiah . for nothing was more plainly promised under the old testament , nor more firmly believed by the church , than that the messiah was to be of the tribe of judah , and of the family of david . and thus it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest to them before-hand . for unto judah the promise was solemnly confined , gen. . , , . and frequently reiterated unto david , as i have shewed elsewhere . vvhoever therefore acknowledged our lord jesus christ to be the true messiah , as all the hebrews did unto whom our apostle wrote , though the most of them adhered unto the law and ceremonies of it , they must and did grant , that he sprang of the tribe of judah . and none of the unbelieving jews made use of this objection , that he was not of the tribe of judah , which if they could have managed , had absolutely justified them in their unbelief . this was sufficient unto the purpose of the apostle , seeing he proceeded not only on what was granted among them , but firmly believed by them , and not denied by their adversaries . . it was in those days manifest by his known genealogy . for by the providence of god his parents were publickly enrolled of that tribe and of the family of david in the tax and recognition of the people appointed by augustus caesar , luke . . and this was made yet more famous by the cruelty of herod , seeking his destruction among the children of bethlehem , mat. . and the genealogies of all families , whilst the jewish common-wealth continued in any condition , were carefully preserved , because many legal rights and constitutions did depend thereon . and this preservation of genealogies was both appointed of god , and fenced with legal rights for this very end , to evidence the accomplishment of his promise in the messiah . and unto this end was his genealogy written and recorded by two of the evangelists , as that whereon the truth of his being the messiah did much depend . sundry of the ancients had an apprehension that the lord christ derived his genealogy from both the tribes of judah and levi , in the regal and sacerdotal offices , as he who was to be both king and priest. and there is a story inserted in suidas , how in the days of justinian the emperour , one theodosius , a principal patriarch of the jews , acquainted his friend , one philip , a christian , how he was enrolled by the priests in their order , as of the linage of the priests , by the name of jesus the son of mary and of god ; and that the records thereof were kept by the jews at tiberias to that very time . but the whole story is filled with gross effects of ignorance and incredible fables , being only a dream of some superstitious monastick . but the ancients grounded their imagination on the kindred that was between his mother and elizabeth the wife of zechariah the priest , who was the daughter of aaron , luke . . but this whole conceit is not only false , but directly contradictory to the scope and argument of the apostle in this place . for the authors of it would have the lord christ so to derive his genealogy from the tribe of levi , as thence to be entitled unto the priesthood , which yet it could not be , unless he was also proved to be of the family of aaron . and to assign a priesthood unto him as derived from aaron , is openly contradictory unto the apostle in this place , and destructive of his whole design , as also of the true real priesthood of christ himself ; as is evident unto any one , who reads this chapter . the alliance and kindred that was between the blessed virgin and elizabeth was doubtless by an antecedent intermarriage of those tribes , as elizabeth's mother might be sister unto the father or grand-father of the holy virgin . and this was not only lawful between the tribes of judah and levi or the regal and sacerdotal families , whence jehoshabeath the wife of jehoiadah , was the daughter of jehoram the king , chron. . . as some have imagined ; but such marriages were usual unto , and lawful among all the other tribes , where women had no inheritances of land , which was expresly provided against by a particular law. and this very law of exception doth sufficiently prove the liberty of all others . for the words of it are , every daughter , that possesseth an inheritance in any tribe of the children of israel , shall be wife unto one of the family of the tribe of her father , that the children of israel may enjoy every one the inheritance of their father , numb . . . both the express limitation of the law unto those who possessed inheritances , and the reason of it for the preservation of the lots of each tribe entire , as ver . , . manifest that all other were at liberty to marry any israelite , be he of what tribe soever . and thus both the genealogies of matthew and luke , one by a legal , the other by a natural line , were both of them from the tribe of judah , and family of david . so it pleaseth god to give sufficient evidence unto the accomplishment of his promise . . for the manner of the proceeding of the lord christ from that tribe , the apostle expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he sprang ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually taken in an active sence , to cause to rise , mat. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he causeth his sun to rise . and sometimes it is used neutrally , for to rise ; and so as some think it peculiarly denotes the rising of the sun , in distinction from the other planets . hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the east , from the rising of the sun. so the coming of our lord jesus christ is called the rising of the sun of righteousness with healing in his wings , mal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke . . the day-spring from on high . thus did the lord christ arise in the light and glory of the sun , a light to lighten the gentiles , and the glory of his people israel . but the word is used also to express other springings ; as of water from a fountain , or a branch from the stock . and so it is said of our lord jesus , that he should grow up as a tender plant , and as a root out of a dry ground , isa. . . a rod out of the stem , and a branch out of the roots of jesse , chap. . . hence he is frequently called the branch , and the branch of the lord , isa. . . jer. . . chap. . . zech. . . chap . . but the first , which is the most proper sense of the words , is to be regarded ; he arose eminently and illustriously from the tribe of judah . having laid down this matter of fact , as that which was evident , and on all hands confessed , he observes upon it , that of that tribe moses spake nothing concerning the priesthood . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with reference unto which tribe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de qua tribu . being to prove that the priesthood did no way belong to the tribe of judah : so that the introduction of a priest of that tribe must necessarily exclude those of the house of aaron from that office , he appeals unto the law-giver , or rather the law it self . for by moses , not the person of moses absolutely is intended ; as though these things depended on his authority : but it is his ministry in giving of the law ; or his person only as ministerially employed in the declaration of it , that our apostle respects . and it is the law of worship that is under consideration . moses did record the blessing of judah , as given him by jacob , wherein the promise was made unto him , that the shilo should come from him , gen. . . and this same shilo was also to be a priest. but this was a promise before the law , and not to be accomplished until the expiration of the law , and belonged not unto any institution of the law given by moses . wherefore moses as the law-giver , when the office of the priesthood was instituted in the church , and confirmed by especial law or ordinance , spake nothing of it with respect unto the tribe of judah . for as in the law , the first institution of it was directly confined unto the tribe of levi , and house of aaron , so there is not in all the law of moses the least intimation , that on any occasion in any future generations , it should be translated unto that tribe . nor was it possible without the alteration and abolition of the whole law , that any one of that tribe should once be put into the office of the priesthood : the whole worship of god was to cease , rather than that any one of the tribe of judah should officiate in the office of the priesthood . and this silence of moses in this matter , the apostle takes to be a sufficient argument to prove that the legal priesthood did not belong , nor could be transferred unto the tribe of judah . and the grounds hereof are resolved into this general maxime , that whatever is not revealed and appointed in the worship of god by god himself , is to be considered as nothing , yea , as that which is to be rejected . and such he conceived to be the evidence of this maxime , that he chose rather to argue from the silence of moses in general , than from the particular prohibition , that none , who was not of the posterity of aaron , should approach unto the priestly office. so god himself condemneth some instances of false vvorship , on this ground , that he never appointed them , that they never came into his heart , and thence aggravates the sin of the people , rather than from the particular prohibition of them , jer. . . vvherefore divine revelation gives bounds positively and negatively unto the worship of god. ver . , , . that the aaronical priesthood was to be changed , and consequently the whole law of ordinances that depended thereon , and that the time , wherein this change was to be made , was now come , is that which is designed unto confirmation in all this discourse . and it is that truth whereinto our faith of the acceptance of evangelical worship is resolved . for without the removal of the old , there is no place for the new. this therefore the apostle now fully confirmes by a recapitulation of the force and sum of his preceding arguments . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and it is yet far more evident for that after the similitude of melchisedec there ariseth another priest , who is made not after the law of a carnal commandement , but after the power of an endless life . for he testifieth , thou art a priest for ever after the order of melchisedec . there are four things to be considered in these words . . the manner of the introduction of this new argument , declaring its especial force with the weight that the apostle lays upon it ; and it is yet far more evident . . the medium or argument it self which he insists upon , which is , that from what he had already proved , there was another priest to arise after the similitude of melchisedec . . the illustration of this argument in an explication of the wayes and means whereby this priest arose , declared both negatively and positively : who is made not after the law of a carnal commandement , but after the power of an endless life . . the confirmation of the whole with the testimony of david . for he testifieth , thou art a priest for ever after the order of melchisedec . the manner of the introduction of this argument is emphatical : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and it is yet far more evident . the conjunctive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 connects this consideration unto that forgoing , as of the same nature and tendency . the thing spoken of is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of what he said before he affirmed that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver . . namely , that our lord sprang of judah ; evident , manifest , demonstrable : but this he adds is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which composition of the word intends the signification , arguing yet a more open and convincing evidence . hence he adds , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , magis patet : abundantius manifestum , comparatively with what was said before ; of an abundant efficacy for conviction ; that , whose light nothing can stand against . but we must observe that the apostle doth not compare the things themselves absolutely with one another , and so determine that one is of a more evident truth than the other ; but he compares them only with respect unto the evidence in arguing unto his end. there is more immediate force in this consideration to prove the cessation of the levitical priesthood , that another priest was to rise after the similitude of melchisedec , than was meerly in this , that our lord sprang of the tribe of judah ; but of this afterwards . and therefore he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet ; that is , above all that hath been collected from the consideration of melchisedec , there is yet this uncontroulable evidence unto our purpose remaining . the apostle we see lays great weight on this argument , and withal proceeds gradually and distinctly from one thing to another in the whole discourse . it may be we see not why he should insist so much upon , and so narrowly scan all particulars in this matter . for being freed by the gospel from the power of temptations about it , and being of the gentiles , who were never concerned in it , we cannot be sensible of the just importance of what is under confirmation . the truth is , he hath the greatest argument in hand that was ever controverted in the church of god and upon the determination whereof the salvation or ruine of the church did depend . the worship he treated of , was immediately instituted by god himself ; and had now continued near years in the church . all this while it had been the certain rule of gods acceptance of the people or his anger towards them ; for whilst they complyed with it , his blessing was continually upon them ; and the neglect of it was still punished with severity . and the last caution that god had given them by the ministry of the last prophet he sent unto them , was , that they should abide in the observance of the law of moses , lest he came and smote the whole earth with a curse . mal. . last . besides these and sundry other things that were real and pleadable in the behalf of the mosaical worship , the hebrews esteemed it always their great and singular priviledge above all other nations ; which they would rather dye than part withal . and the design of the apostle in this place is to prove that now utterly unexpectedly unto the church , after so long a season , their whole worship was to be removed , to be used no more , but that another system of ordinances and institutions absolutely new , and inconsistent with it , was to be introduced . and upon the compliance of the hebrews with this doctrine , or the rejection of it , depended their eternal salvation or destruction . it was therefore very necessary that the apostle should proceed warily , distinctly and gradually , omitting no argument that was of force and pleadable in this cause , nor to remark on them in an especial manner , which contained an especial evidence and demonstrative force in them , as he doth in this instance . for this introduction of it , and it is yet far more , or abundantly more evident , is as an hand put in the margin of a writing calling for a peculiar attendance unto , and consideration of the matter directed unto . and we may see , . that present truths are earnestly to be pleaded and contended for . so the apostle peter would have believers established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the present truth . all truth is eternal , and in it self equally subsistent and present unto all ages . but it is especially so either from the great use of it in some seasons , or the great opposition that is made unto it . so this doctrine about the abolition of the mosaical ceremonies and institutions with the introduction of a new priesthood and new ordinances of worship , was then the present truth , in the knowledge and confirmation whereof , the church was eternally concerned . and so may other truths be at other seasons . and any of them may be so rendred by the opposition that at any time is made unto them . for god is pleased to exercise and try the faith of the church by heresies which are feirce , pertinacious and subtle oppositions made to the truth . now none of them , which aim at any consistency in and with themselves , or are of any real danger unto the church , did ever reject all gospel-truths , but some general principles they will allow , or they would leave themselves no foundation to stand upon , in their opposition unto others . those therefore singly opposed by them at any time , as the deity or satisfaction of christ , justification by faith and the like , being so opposed , become the present truth of the age , in the instance of adherence whereunto god will try the faith of his people , and requires that they be earnestly pleaded for . and this is that which the apostle jude intends , ver . . where he exhorts us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend , strive , wrestle with all earnestness and the utmost of our endeavours , for the faith once delivered unto the saints ; namely , because of the opposition that was then made unto it . and a truth may come under this qualification by persecution as well as heretical opposition . satan is always awake and attentive unto his advantages ; and therefore though he hate all truth , yet doth he not at all times equally attempt upon every thing that is so . but he waiteth to see an inclination in men from their lusts , or prejudices , or interests in this world , against any especial truth , or way of divine worship which god hath appointed . when he finds things so ready prepared , he falls to his work , and stirrs up persecution against it . this makes that truth to be the present truth to be contended for , as that wherein god will try the faith and obedience and patience of the church . and the reasons why we ought with all care , diligence and perseverance to attend unto the preservation and profession of such truths , are obvious unto all . . important truths , should be strongly confirmed . such is that here pleaded by the apostle , and therefore doth he so labour in the confirmation of it . he had undertaken to convince the hebrews of the cessation of their legal worship , out of their own acknowledged principles . he deals not with them meerly by his apostolical authority , and by vertue of the divine revelations of the will of god which himself had received ; but he proceeds with them on arguments taken out of the types , institutions and testimonies of the old testament , all which they owned and acknowledged , though without his aid they had not understood the meaning of them . on this supposition it was necessary for him to plead and press all the arguments from the topick mentioned , which had any cogency in them ; and he doth so accordingly . . arguments that are equally true , may yet on the account of evidence not be equally cogent ; yet . in the confirmation of the truth we may use every help that is true and seasonable , though some of them may be more effectual unto our end , than others . this we are instructed in by the apostle , affirming in this place , that what he now affirms is yet far more evident . and this evidence , as we observed before , may respect either the things themselves , or the efficacy in point of argument . for in themselves all things under the old testament were typical and significant of what was afterwards to be introduced . so our apostle tells us that the ministry of moses consisted in giving testimony to those things which were to be spoken or declared afterwards , chap. . . but among them some were far more clear and evident as to their signification than others were . in the latter sense the things which he had discoursed about melchisedec and his priesthood , were more effectually demonstrative of the change of the levitical priesthood , than what he had newly observed concerning the rising of our lord jesus christ not of the tribe of levi but of judah , although that had life and evidence also in it self , which is principally intended . the argument it self is nextly expressed whereunto this full evidence is ascribed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if another priest do arise after the similitude of melchisedec . and in the words there is ( ) the modification of the proposition in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ( ) the notation of the subject spoken of ; another priest. ( ) his introduction into his office , he did arise . ( ) the nature of his office , and the manner of his coming unto it : after the likeness of melchisedec . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if , is generally taken here not to be a conditional but a causal conjunction . and so , as many judge , it is used : rom. . . cor. . . thess. . . pet. . . and it is rendered in our translation by for , for that another priest ; as beza rendreth it by quod , because . others by ex eo quòd , and siquidem . syr. and again this is more known , by that which he said . all take it to be an intimation of a reason proving what is affirmed ; and so it doth if with the vulgar we retain si , or siquidem , if so be . and it is yet far more evident , if so be that another priest. as to the argument in general , we must observe ( ) that the design of the apostle in this place is not to demonstrate the dignity and eminency of the priesthood of christ from that of melchisedec his type , which he had done before sufficiently ; he doth not produce the same words and arguments again unto the same purpose : but that which he aims at , is , from that testimony , whereby he had proved the dignity of the priesthood of christ , now also to prove the necessary abolition of the levitical priesthood . wherefore ( ) he doth not insist on the whole of the testimony before pleaded , but only on that one thing of another priest , necessarily included therein . . the subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is not meerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alius : as the syriack understood it , who renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienus , that is intended . every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was by the law absolutely forbidden to approach unto the priests office , or altar , or sacred employment . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another in this case is a stranger , one that is not of the house or family of aaron . and nothing can be more evident than that the levitical priesthood and the whole law of divine worship must be taken away and abolished then , if it appear that any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or stranger , may be admitted into that office ; much more , if it were necessary that it should so be . for the law of the priesthood took care of nothing more than that no stranger , that was not of the house of aaron , should be called to that office. see exod. . . lev. . . numb . . . and numb . . . aaron and his sons they shall wait on the preists office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the stranger that cometh nigh , that is , to discharge any sacerdotal duty , shall be put to death . and god gave an eminent instance of his severity with respect unto this law in the punishment of corah , though of the tribe of levi , for the transgression of it . and he caused a perpetual memorial to be kept of that punishment , to the end they might know , that no stranger who is not of the seed of aaron should come near to offer incense before the lord , numb . . . and hence our apostle in the next verse observes , that this priest was not to be made after the law of a carnal commandement , seeing his making was a dissolution of that law or commandement . if therefore there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another priest , that was not of the linage of aaron , the other is abolished . . his introduction into his office is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there ariseth . oritur , exoritur . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surgit . vul. lat. exurgat , arose , in an extraordinary manner , judg. . . untill i deborah arose , i arose a mother in israel ; that is , by an extraordinary call from god to be a prophetess and a deliverer . deut. . . a prophet will i raise up unto you ; which was christ himself . so god raised up a horn of salvation in the house of his servant david . luk. . . that is , with an extraordinary power and glory . so was this priest to arise , not springing out of , nor succeeding in any order of priesthood before established . but all things in the law lay against his introduction ; and the body of the people in the church , was come unto the highest defiance of any such priest. but as god had fore-signified what he would do , when the time of the reformation of all things should come , so when he performed his word herein , he did it in that manner , with that evidence of his glory and power , as introduced him against all opposition . for when the appointed time is come , wherein the decrees of god shall bring forth , and his counsel be accomplished , all difficulties though appearing insuperable , shall vanish and disappear . zech. . , . . the nature of his priesthood is declared in its resemblance unto that of melchisedec , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the apostle intendeth not to express the words of the psalmist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he constantly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according unto the order ; but he respects the whole conformity that was between melchisedec and our lord jesus christ , in the instances which he had before insisted on . for whereas god had ordered all things in the scripture concerning melchisedec , that he might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . . made like unto the son of god , he is said to arise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the likeness or similitude of melchisedec . for every similitude is mutual ; one thing is as like unto another , as that is unto it . this therefore is evident , that there was to be another priest ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meerly another , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one of another stock and race ; and a priest he was to be after the similitude of melchisedec , and not so much as after the similitude of aaron . the arising of christ in his offices puts an end unto all other things that pretend an usefulness unto the same end with them . when he arose as a king he did not put an end unto the office and power of kings in the world ; but he did so unto the typical kingdoms over the church , as he did to the priesthood by arising as a priest. and when he ariseth spiritually in the hearts and consciences of believers , an end is put unto all other things , that they might before look for life , or righteousness , or salvation by . ver . . this verse containeth an illustration and confirmation of the foregoing assertion , by a declaration of the way and manner how this other priest , who was not of the seed of aaron , should come unto that office. and this was necessary also for the prevention of an objection , which the whole discourse was obnoxious unto . for it might be said , that whatever was affirmed concerning another priest , yet there was no way possible , whereby any one might come so to be , unless he were of the family of aaron . all others were expressely excluded by the law. nor was there any way or means ordained of god , any especial sacrifice instituted whereby such a priest might be dedicated , and initiated into his office. in prevention of this objection , and confirmation of what was before declared , the apostle adds , who was made , not after the law of a carnal commandment , but after the power of an endless life . the words declare , ( . ) that this priest was made so ; and ( . ) how he was made so , both negatively and positively . . he was made so ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which priest was made ; or who was made a priest. the force of this expression hath been explained on chap. . . and chap. . . the lord christ did not meerly on his own authority and power take this office upon himself . he became so , he was made so by the appointment and designation of the father . nor did he do any thing in the whole work of his mediation , but in obedience unto his command , and in compliance with his will. for it is the authority of god alone which is the foundation of all office , duty , and power in the church . even what christ himself is and was unto the church , he is and was so by the grace and authority of god even the father . by him was he sent , his will did he perform , through his grace did he die , by his power was he exalted , and with him doth he intercede . what acts of god in particular do concur unto the constitution of this office of christ , and to the making him a priest , have been declared before . . the manner of his being made a priest is expressed negatively , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not after ; or not according unto the law of a carnal commandment . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of bodily commandments . it is unquestionable , that the apostle by this expression intendeth in the first place the law of the levitical priesthood , or the way and manner , whereby the aaronical priests were first called and vested with their office , and then any other law , constitution , rule , or order of the same kind . he was made a priest neither by that law , nor any other like unto it . and two things we must enquire into . ( . ) why the call of the aaronical priests is said to be after the law of commandment ( . ) why this commandment is said to be fleshly . . for the first , we may observe that the whole law of worship among the jews is called by our apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ephes. . . the law of commandments in ordinances . and it is so called for two reasons . ( . ) because commands were so multiplyed therein , that the whole law was denominated from them . hence it became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a yoke hardly to be born , if not altogether intolerable , acts . . ( . ) because of that severity wherewith obedience was exacted . a command in its formal notion expresseth authority , and the multiplication of them severity : and both these god designed to make eminent in that law ; whence it hath this denomination , a law of commandments . hereof the law of the constitution of the office of the priesthood and the call of aaron thereunto , was a part , and he was therefore made a priest by the law of commandments ; that is , by a preceptive law , as a part of that system of commands wherein the whole law consisted . see this law and all the commands of it , exod. . throughout . . why doth the apostle call this commandment carnal or fleshly . answ. it may be on either of these three accounts . ( . ) with respect unto the sacrifices which were the principal part of the consecration of aaron unto his office. and these may be called fleshly on two accounts . . because of their subject-matter , they were flesh , or the bodies of beasts ; as the syriack reads these words , the commandment of bodies , that is , of beasts to be sacrificed . . in themselves and their relation unto the jewish state they reached no further than the purifying of the flesh. they sanctified unto the purifying of the flesh , as the apostle speaks , chap. . . and thus the whole commandment should be denominated from the principal subject-matter , or the offering of fleshly sacrifices unto the purifying of the flesh. ( . ) it may be called carnal , because a priesthood was instituted thereby , which was to be continued by carnal propagation only ; the priesthood appointed by that law was confined unto the carnal seed and posterity of aaron , wherein this other priest had no interest . ( . ) respect may be had unto the whole system of those laws and institutions of worship , which our apostle , as was also before observed , calls carnal ordinances , imposed unto the time of reformation , chap. . . they were all carnal in opposition unto the dispensation of the spirit under the gospel and the institutions thereof . none of these ways was the lord christ made a priest. he was not dedicated unto his office by the sacrifice of beasts , but sanctified himself thereunto , when he offered himself through the eternal spirit unto god , and was consummate in his own blood. he was not of the carnal seed of aaron , nor did , nor could claim any succession unto the priesthood by virtue of an extraction from his race . and no constitution of the law in general , no ordinance of it , did convey unto him either right or title unto the priesthood . it is therefore evident , that he was in no sense made a priest according to the law of a carnal commandment ; neither had he either right , power , or authority to exercise the sacerdotal function in the observation of any carnal rites or ordinances whatever : and we may observe , that what seemed to be wanting unto christ in his entrance into any of his offices , or in the discharge of them , was on the account of a greater glory . aaron was made a priest with a great outward solemnity . the sacrifices which were offered , and the garments he put on , with his visible separation from the rest of the people , had a great ceremonial glory in them . there was nothing of all this , nor any thing like unto it , in the consecration of the lord christ unto his office. but yet indeed these things had no glory , in comparison of that excelling glory , which accompanied those invisible acts of divine authority , vvisdom , and grace which communicated his office unto him . and indeed in the vvorship of god , who is a spirit , all outward ceremony is a diminution and debasement of it . hence were ceremonies for beauty and glory multiplyed under the old testament , but yet as the apostle shews , were all but carnal . but as the sending of christ himself and his investiture with all his offices were by secret and invisible acts of god and his spirit , so all evangelical vvorship , as to the glory of it , is spiritual and internal only . and the removal of the old pompous ceremonies from our vvorship is but the taking away of the veil , which hindred from an insight and entrance into the holy place . . the way and manner whereby the lord christ was made a priest is expressed positively : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but according unto the power of an indissoluble life . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes an opposition between the way rejected and this asserted , as those which were not consistent . he was not made a priest that way , but this . how is christ then made a priest according to the power of an endless life ? that is , saith one in his paraphrase , installed into the priesthood after his resurrection . vvhat is meant by installed , i well know not . it should seem to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , consecrated , dedicated , initiated . and if so , this exposition diverts wholly from the truth . for christ was installed into his office of priesthood before his resurrection , or he did not offer himself as a sacrifice unto god in his death and blood-shedding . and to suppose that the lord christ discharged and performed the principal act of his sacerdotal office , which was but once to be performed , before he was installed a priest , is contradictory to , scripture and reason it self . ideo ad vitam im mortalem perductus est , ut in aeternum sacrdos noster esset . he was therefore brought unto an immortal life , that he might be our priest for ever , saith another . but this is not to be made a priest according to the power of an endless life . if he means , that he might always continue to be a priest , and to execute that office always unto the consummation of all things ; what he says is true , but not the sence of this place : but if he means , that he became immortal after his resurrection , that he might be our priest , and abide so for ever , it excludes his oblation in his death from being a proper sacerdotal act , which that it was , i have sufficiently proved elsewhere , against crellius and others . some think that the endless life intended is that of believers , which the lord christ by virtue of his priestly office confers upon them . the priests under the law proceeded no further but to discharge carnal rites , which could not confer eternal life on them , for whom they ministred . but the lord christ in the discharge of his office , procureth eternal redemption and everlasting life for believers . and these things are true , but they comprise not the meaning of the apostle in this place . for how can christ be made a priest according to the power of that eternal life , which he confers on others . for the comparison and opposition that is made between the law of a carnal commandment , whereby aaron was constituted a priest , and the power of an endless life , whereby christ was made so , do evidence , that the making of christ a priest , not absolutely , which the apostle treats not of , but such a priest as he is , was the effect of this endless life . vvherefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the indissoluble life here intended , is the life of christ himself . hereunto belonged , or from hence did proceed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or power , whereby he was made a priest. and both the office it self and the execution or discharge of it , are here intended . and as to the office it self , this eternal or endless life of christ , is his life as the son of god. hereon depends his own mediatory life for ever , and his conferring of eternal life on us , john . , . and to be a priest by virtue of , or according unto this power , stands in direct opposition unto the law of a carnal commandment . it must therefore be enquired , how the lord christ was made a priest according unto this power . and i say it was , because thereby alone he was rendred meet to discharge that office , wherein god was to redeem his church with his own blood , acts . . by power therefore here , both meetness and ability are intended . and both these the lord christ had from his divine nature and his endless life therein . or it may be the life of christ in his humane nature is intended , in opposition unto those priests , who being made so by the law of a carnal commandment , did not continue in the discharge of their office by reason of death , as our apostle observes afterwards . but it will be said , that this natural life of christ , the life of the humane nature was not endless , but had an end put unto it in the dissolution of his soul and body on the cross. i say therefore this life of christ was not absolutely the life of the humane nature considered separately from his divine ; but it was the life of the person of the son of god , of christ as god and man in one person . and so his life was endless . for first , in the death which he underwent in his humane nature , there was no interruption given unto his discharge of his sacerdotal office , no , not for a moment . for secondly , his person still lived , and both soul and body were therein inseparably united unto the son of god. although he was truly and really dead in his humane nature , he was still alive in his indissoluble person . and this the apostle hath a respect unto in the testimony , which he cites in the next verse , to prove that he is a priest for ever . the carnal commandment gave authority and efficacy unto the levitical priests . but christ is made a priest according to the power of an endless life ; that is , through the power and efficacy of that eternal life which is in his divine person , both his humane nature is preserved always in the discharge of his office , and he is enabled thereby to work out eternal life on the behalf of them for whom he is a priest. and so the apostle proves the difference of this other priest from those of the order of aaron , not only from the tribe wherein he was to be , and from his type melchisedec , but also from the way and means , whereby the one and the other were enabled to discharge their office. ver . . the proof of all before asserted is given in the testimony of the psalmist so often before appealed unto . for he testifieth , thou art a priest for ever after the order of melchisedec . the introduction of this testimony is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or he witnesseth or testifieth ; that is , david doth in the psalm , or rather the holy ghost speaking in and by david , doth so testifie . he doth not absolutely say that so he speaks , but testifies ; because he used his words in a way of testimony unto what he had delivered . and although one thing be now principally intended by him , yet there is in these words a testimony given unto all the especial heads of his discourse . as ( . ) that there was to be another priest , a priest that was not of the stock of aaron , nor tribe of levi. for he says unto the messiah prophesied of , who was to be of the seed of david , thou art a priest , although a stranger from the aaronical line . ( . ) that this other priest was to be after the order of melchisedec , and was not to be called after the order of aaron . for he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after the order ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a redundant , and not a suffix . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies a state or order of things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eccles. . . i said in my heart concerning the estate of the sons of men , their condition and order of all things ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the priesthood of christ in the mind of god was the eternal idea or original exemplar of the priesthood of melchisedec . god brought him forth and vested him with his office in such a way and manner , as that he might outwardly represent in sundry things the idea of the priesthood of christ in his own mind . hence he and his priesthood became an external exemplar of the priesthood of christ as unto its actual exhibition ; and therefore is he said to be made a priest after his order , that is , suitably unto the representation made thereof in him . ( . ) that he was made a priest , namely , by him and his authority , who said unto him , thou art a priest ; as chap. . , , . ( . ) that he was so after the power of an endless life . for he was a priest for ever . this word is applyed to the law and legal priesthood , and signifies a duration commensurate unto the state and condition of the things whereunto it is applyed . there was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the law ; an age whereunto its continuance was confined . so long all the promises annexed unto it stood in force . and as ascribed unto the new state of things under the gospel , it doth not signifie eternity absolutely , but a certain unchangable duration unto the end of the time and works of the gospel . for then shall the exercise of the priesthood of christ cease , with his whole mediatory work and office , cor. . . christ therefore is said to be a priest for ever . ( . ) in respect of his person , endued with an endless life . ( . ) of the execution of his office unto the final end of it ; he lives for ever to make intercession . ( . ) of the effect of his offices , which is to save believers unto the utmost , or with an everlasting salvation . and the apostle had sufficient reason to affirm that what he proposed was eminently manifest , namely , from the testimony which he produceth thereof . for what can be more evident than that the aaronical priesthood was to be abolished , if so be that god had designed and promised to raise up another priest in the church , who was neither of the stock nor order of aaron , nor called the same way to his office , as he was , and who when he was so raised and called , was to continue a priest for ever , leaving no room for the continuance of that priesthood in the church , nor place for its return when it was once laid aside ? and we may observe that , . the eternal continuance of christs person gives eternal continuance and efficacy unto his office. because he lives for ever , he is a priest for ever . his endless life is the foundation of his endless priesthood . whilst he lives we want not a priest ; and therefore he says , that because he lives , we shall live also . . to make new priests in the church , is virtually to renounce the faith of his living for ever as our priest , or to suppose that he is not sufficient to the discharge of his office. . the alteration that god made in the church by the introduction of the priesthood of christ was progressive towards its perfection . to return therefore unto or look after legal ceremonies in the worship of god , is to go back unto poor beggarly elements and rudiments of the world. ver . , . in the twelfth verse of this chapter the apostle affirms , that the priesthood being changed , there was of necessity a change made of the law also . having proved the former , he now proceeds to confirm his inference from it , by declaring that the priest and priesthood that were promised to be introduced , were in all things inconsistent with the law. in that place he mentions only a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or change of the law. but he intended not an alteration to be made in it , so as that being changed and mended , it might be restored unto its former use. but it was such a change of it , as was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an abrogation of it , as in these verses he doth declare . now this was a matter of the highest concernment unto the hebrews , and of great importance in it self . for it included and carried along with it an alteration of the whole state of the church , and of all the solemn worship of god therein . this therefore was not to be done but on cogent reasons and grounds indispensable . and no doubt but the apostle foresaw , what a surprisal it would be unto the generality of the hebrews , to hear that they must quit all their concern and special interest in the law of moses . for he had three sorts of persons to deal withal in this great cause . . such as adhered unto and maintained the mosaical institutions in opposition unto christ and the whole way of our coming unto god by him . these esteemed it the greatest blasphemy imaginable for any to affirm , that the law was to be changed or abrogated . and this was the occasion of the death of the first martyr of jesus christ under the accusation of blasphemy , which by the law was to be punished with death . for this they made their charge against stephen , that he spake blasphemous words against moses , ( whom they put in the first place ) and against god. act. . . and the proof of this blasphemy they lay on those words , that jesus should change the customs which moses had delivered to them . accordingly on this very account they stirred up persecution with rage and madness against the holy apostles all the world over . the mouths of these cursed unbelievers were to be stopped ; and therefore cogent reasons and unanswerable were in this case to be urged by the apostle ; and they are so accordingly . and they were now to know that notwithstanding all their rage and bluster , those that believed were not ashamed of the gospel , and they must be told that the law was to be abrogated , whether they would hear or forbear , however they were provoked or enraged thereby . . there were others of them who , although they received the gospel and believed in christ , yet were perswaded that the law was still in force , and the worship prescribed in it still to be observed . and of these there were very great multitudes as the apostle declares ; acts . . this error was in the patience of god for a while tolerated among them , because the time of their full conviction was not yet come . but those who were possessed with it , began after a while to be very troublesome unto the church , and would not be content to observe the law themselves , but would impose the observation of it on all the gentile converts on the pain of eternal damnation . acts . . they said and contended , that unless they were circumcised after the manner of moses , they could not be saved . these also were to be restrained and convinced . and those of them who were obstinate in this perswasion , not long after apostatized from the whole of christianity . and . there were sincere believers , whose faith was to be strengthned and confirmed . with respect unto them all the apostle laboureth with great diligence in this argument , and evidently proves , both that it was the will and purpose of god that the administration of the law should have an end , and also that the time was now come , wherein it was to cease and be abrogated . this therefore he proceeds withal in these verses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul. lat. reprobatio ; rhem. reprobation , most improperly ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutatio , a change ; which reacheth not the force of the word , ar. abrogatio ; bez. fit irritum ; that is , mandatum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred , loco moveo , abrogo , abdico , irritum facio ; to take out of the way , to abrogate , to disanul , to make void ; and for the most part it hath respect unto a rule , law or command , that was or is in force . sometimes it is used of a person , who ought in duty to be regarded and honoured , but is despised , luk. . . joh. . . where it is rendred to despise . so thess. . . jude . sometimes it respects things ; gal. . . tim. . . but commonly it respects a law , and is applyed unto them who are absolutely under the power of the law , or such in whose power the law is . the first sort are said to make void the law , when they transgress it , neglecting the authority whereby it is given . mark . . heb. . . but when this word is applyed unto him who hath power over the law , it signifies the abrogation of it , so far as that it shall have no more power to oblige unto its observance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used no where in the new testament but here and chap. . . here it is applyed unto the law , being the taking away of its power to oblige unto obedience ; there unto sin , denoting the abrogating of its power to condemn . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; quidem , equidem , enim syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem , but ; for verily . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecedentis mandati . the syriack thus renders the verse , the change , which was made in the first commandement , was made for its weakness and because there was no profit in it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; propter ipsius imbecillitatem ; infirmitatem ; propter illud quod in eo erat infirmum aut imbecille . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; & inutilitatem , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 syr. and because there was no profit in it . the arab. changeth the sense of the place ; reading to this purpose . for there is a transgression where the commandement went before , because that was weak and of little advantage . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; perfecit lex . bez. consummavit , ad perfectum adduxit ; vul. lat. rhem. brought nothing to perfection . syr. for the law did not perfect any thing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vul. introductio verò melioris spei . beza , sed superintroducta spes potior . others , sed erat introductio ad spem potiorem . syr , but there entered in the room thereof , an hope more excellent than it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; appropinquamus ; accedimus ; vul. proximamus . rhem. we approach . our own translation fully expresseth the original in all the parts of it , only it determines the sense of verse the , by the insertion of that word ( did . ) ver . , . for there is verily a disanulling of the commandement going before , for the weakness and unprofitableness thereof . for the law made nothing perfect ; but the bringing in of a better hope , by which we draw nigh unto god. ( ) the subject spoken of is the command ; ( ) described by the time of its giving , it went before ; ( ) hereof it is affirmed , that it is disannulled ; and ( ) the reason thereof is adjoyned from a twofold property or adjunct of it in particular ; for . it was weak . . it was unprofitable . ( ) as unto its deficiency from its general end ; it made nothing perfect ; ( ) illustrated by that which took its work upon it self , and effected it throughly ; the hope brought in , by which we draw nigh unto god. . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or command is of as large a signification ver . . as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law in ver . . for the same thing is intended in both the words . it is not therefore the peculiar command for the institution of the legal priesthood that is intended , but the whole system of mosaical institutions . for the apostle having already proved , that the priesthood was to be abolished , he proceeds on that ground and from thence to prove , that the whole law was also to be in like manner abolished and removed . and indeed it was of such a nature and constitution , that pull one pin out of the fabrick and the whole must fall unto the ground . for the sanction of it being , that he was cursed who continued not in all things written in the law to do them , the change of any one thing must needs overthrow the whole law. how much more must it do so , if that be changed , removed , or taken away , which was not only a material part of it , but the very hinge , whereon the whole observance of it did depend and turn . and the whole of this system of laws , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a command , because it consisted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in arbitrary commands and precepts , regulated by that maxim ; the man that doth these things shall live by them . rom. . . and therefore the law , as a command , is opposed unto the gospel , as a promise of righteousness by jesus christ. gal. . , . nor is it the whole ceremonial law only that is intended by the command in this place ; but the moral law also , so far as it was compacted with the other into one body of precepts for the same end. for with respect unto the efficacy of the whole law of moses as unto our drawing nigh unto god , it is here considered . . this commandement is described by the time of its giving ; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it went before , that is , before the gospel as now preached and dispensed . it did not do so absolutely . for our apostle shews and proves , that as to the promise , whereby the grace of the new covenant was exhibited , and which contained the substance and essence of the gospel , it was given years before the giving of the law , gal. . . wherefore the precedency of the law here expressed may respect the testimony produced out of david , whereby the apostle proves the cessation of the priesthood and consequently of the law it self . for the command was given before that testimony , and so went before it . but it rather respects the actual introduction of a new priest in the accomplishment of this promise . for hereon the whole change and alteration in the law and worship pleaded for by our apostle , did ensue . the commandement going before , is the law whereby the worship of god and obedience unto him was regulated before the coming of christ , and the introduction of the gospel . . of this command or law , it is affirmed that there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that with some earnestness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for truly , verily , certainly . this whatever it be , it came not to pass of its own accord , but it was made by him who had power and authority so to do , which must be the lawgiver . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may respect a law , as was before intimated , either on the account of the lawgiver , him that hath power over it , or of those unto whom it is given as a law , and who are under the power of it . in the latter sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to transgress a law , to make it void what lies in us , by contemning the authority of him by whom it is given ; that use of the word was before observed in mark. . . heb. . . in the first sense it is directly opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , the giving , presenting , and promulgating of a law , by a just and due authority , whence it hath a power and force to oblige unto obedience . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the dissolution hereof . the word , as was said even now , is once more used in the new testament , and that by our apostle in this epistle , chap. . . christ hath appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to put away sin , say we , by the sacrifice of himself . that is to the abrogation or abolishing of that power , which sin hath by its guilt to bind over sinners unto punishment . so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the law is its abrogation , in taking away all its power of obliging unto obedience or punishment . the apostle elsewhere expresseth the same act by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eph. . . tim. . . it is therefore plainly declared , that the law is abrogated , abolished , disanulled ; but we must yet farther enquire , ( ) how this could be done ; ( ) by what means it was done ; and ( ) , which himself adds expresly , for what reason it was done . the first of these seemes not to be without its difficulties . for it was a law originally given unto the church by god himself , and continued therein with his approbation for many generations . and there are multiplyed instances in the sacred records , of his blessing them , who were faithful and obedient in its observation . yea the whole prosperity of the church did always depend thereon ; as its neglect was always accompanied with severe tokens of gods displeasure . besides our saviour affirmeth of himself that he came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 math. . . to dissolve or destroy the law , which upon the matter is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for if a law be disanulled or abrogated , it is totally dissolved as to its obligatory power . and our apostle removes the suspicion of any such thing from the doctrine of the gospel , rom. . . do we then make void the law through faith ? god forbid : yea we establish the law. ans. there are two ways whereby any law may be disanulled or abrogated . first , by taking away all authority and use from it as unto its proper end , whilst it is in its pretended force . for suppose it to be made for ever or for a time only , its abrogation is its deprivation of all authority and use as a law. and this cannot regularly be done , but on one of these accounts . ( ) that the authority giving the law was not valued from the beginning , but men have been obliged unto it on a false presumption thereof . ( ) that the matter of it was never good , or usefull , or meet to be made the matter of law. on neither of these accounts could this law be abolished , nor ever was so by the lord christ or the gospel , nor is so to this day . for god himself was the immediate author of it , whose authority is soveraign and over all ; and thence also it follows , that the matter of it was good. for the commandement , as our apostle speaks , was holy , just , and good , rom. . . and however there be a difference between that which is morally good in it self and its own nature , and that which is so only by divine institution ; yet the revealed will of god is the adequate rule of good and evil unto us , as unto our obedience . on these accounts therefore , it never was , nor ever could be abolished . secondly , a law may be abrogated , when on any consideration whatever , its obligation unto practice doth cease or is taken away . thus was it with this law ; for , as every other law , it may be considered two ways . . with respect unto its main end , and directive power to guide men therein . this , in all humane laws , is the publick good of the community or society unto whom it is given . when this ceaseth , and the law becomes not directive or useful unto the publick good any more , all rational obligations unto its observance do cease also . but yet this law differed also from all others . all that any other law aimeth at , is obedience unto it self , and the publick good , which that obedience will produce . so the moral law in the first covenant had no other end but obedience unto it , and the rewardableness thereon of them that did obey it . so was it an entire instrument of our living to god , and of eternal rewards thereon . but as in its renovation it was made a part of the law here intended , it came with it to be of another nature , or to have another use and end. for the whole scope and design of this law was to direct men , not to look after that good which was its end , in obedience unto it self , but in something else , that it directed unto by that obedience . the end it directed unto was righteousness before god : but this could never be attained by an obedience unto it , nor was it ever intended that so it should do . this the law could not do , in that it was weak through the flesh , rom. . . and therefore those who pursued and followed after it with the most earnestness for this end , never attained thereunto , rom. . , . this end therefore is principally to be considered in this law , which when it is attained , the law is established , although its obligation unto obedience unto it self , do necessarily cease . now this end of the law was christ and his righteousness , as the apostle expresly declares ; for christ is the end of the law for righteousness to every one that believeth , rom. . . and therefore this whole law was our school-master to christ , gal. . , . this is called by our saviour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to fulfil the law , and is opposed unto the destroying of it , mat. . . i came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy or dissolve the law , but to fulfil it . that is , not to abrogate it or take it away , as that which either wanted a just authority , or was not good or useful , the common reasons of the abrogation of any law in force : but i came to bring in and accomplish the whole end which it aimed at , and directed unto ; whereon it would cease to oblige unto a further practice . and this the apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to establish the law ; do we then make void the law through faith ? yea , we establish the law , rom. . . that is , we declare how it hath its end and full accomplishment , which is the greatest establishment that any law is capable of . and if the fulfilling of the law , both as unto what it requires in a way of obedience , and what also in its curse for sin , be not imputed unto us , we do not by faith establish the law , but make it void . . the law may be considered with respect unto the particular duties , that it required and prescribed . and because the whole law had its end , these were appointed only untill that end might be or was attained . so saith our apostle , they were imposed untill the time of reformation , chap. . . vvherefore two things did accompany this law in its first institution . ( . ) that an obedience unto its commands would not produce the good which it directed unto , as formally respecting the law it self . ( . ) that the duties it required had a limited time for their performance and acceptance allotted unto them . vvherefore without the least disparagement unto it , as unto the authority whereby it was given , or as unto its own holiness and goodness , it might be disanulled as unto its actual obligation unto practice and observance of its commands . for the end of it being fully accomplished , it is no less established , than if the observance of it had been continued unto the end of the world . it was therefore established by christ and the gospel as unto its end , use , and scope ; it was disanulled as unto its obligatory power unto the observance of its commands . for these two are inconsistent , namely , that a law , as unto all its ends , should be fulfilled , and yet stand in force in its obligatory power unto obedience . secondly , vve must enquire how this was done , or how this law was abrogated , as to its obligatory power and efficacy . and this was done two ways . . really and virtually . this was done by christ himself in his own person . for the fulfilling and accomplishing of it was that which really and virtually took away all its obligatory power . for what should it oblige men unto ? an answer is ready unto all its demands , namely , that they are fulfilled : and as unto what was significative in its duties , it is all really exhibited ; so that on no account it can any more oblige or command the consciences of men. this the apostle sets out in a comparison with the relation that is between a man and his wife with the obligation unto mutual duties that ensues thereon , rom. . , , , , , . whilst the husband is alive , the wife is obliged unto all conjugal duties towards him and unto him alone . but upon his death that obligation ceaseth of it self , and she is at liberty to marry unto another . so were we obliged unto the law , whilst it was alive , whilst it stood in its force and vigour : but when through the death of christ the law was accomplished , it died as to the relation which was between it and us , whereon all its obligation unto observance was disanulled . this was that , whereby the law was really and virtually abrogated . it s preceptive part being fulfilled , and its significative being exhibited , it was of no more force or efficacy as a law. the reason why it was thus to have an end put unto it , is declared in the close of the verse . . it was so abrogated declaratively ; or the will of god concerning its abrogation was made known four ways . . in general by the promulgation and preaching of the gospel , where the accomplishment and cessation of it was declared . for the declaration made that the messiah was come , that he had finished his work in the vvorld , and thereby made an end of sin , bringing in everlasting righteousness , whereby the law was fulfilled , did sufficiently manifest its abrogation . the apostles , i confess , in their first preaching to the jews spake not of it expresly , but left it to discover it self as an undeniable consequent of what they taught , concerning the lord christ and the righteousness of god in him . this for some while many of them , that believed , understood not , and therefore were zealous of the law , which god in his patience and forbearance did graciously tolerate so , as not to impute it unto them . it was indeed great darkness and manifold prejudices that hindred the believing jews from seeing the necessary consequence unto the abolition of the law from the promulgation of the gospel : yet this was god pleased to bear with them in , that we might not be too fierce , nor reflect with too much severity on such as are not able in all things to receive the whole truth as we desire they should . . it was so by the institution and introduction of new ordinances of worship . this was wholly inconsistent with the law , wherein it was expresly enacted ; that nothing should be added unto the worship of god therein prescribed . and if any such addition was made by the authority of god himself , as was inconsistent with any thing before appointed , it is evident that the whole law was disanulled . but a new order , a new entire system of ordinances of worship was declared in the gospel . yea , and those , some of them especially , as that of the lords supper , utterly inconsistent with any ordinances of the law , seeing it declares that to be done and past , which they direct us unto as future and to come . . there was a determination made in the case by the holy ghost upon an occasion administred thereunto . those of the apostles , who preached the gospel unto the gentiles , had made no mention unto them of the law of moses , as knowing , that it was nailed unto the cross of christ , and taken out of the way . so were they brought unto the faith and obedience of the gospel without any respect unto the law , as that wherein they were not concerned , now it had received its accomplishment . but some of the jews who believed , being yet perswaded that the law was to be continued in force , and its observation imposed on all that were proselyted by the gospel , occasion was given unto that solemn determination which was made by the apostles through the guidance of the holy ghost , acts . and the substance of that determination was this ; that the gospel , as preached unto the gentiles , was not a way or means of proselyting them unto judaism , but the bringing them unto a new church-state by an interest in the promise and covenant of abraham , given and made years before the giving of the law. vvhilst the law stood in its force , whoever was proselyted unto the truth , he was so unto the law , and every gentile that was converted unto the true god , was bound to be circumcised , and became obliged unto the whole law. but that being now disanulled , it is solemnly declared , that the gentiles converted by the gospel , were under no obligation unto the law of moses , but being received into the covenant of abraham , were to be gathered into a new church-state erected in and by the lord christ in the gospel . . as unto those of the hebrews , who yet would not understand these express declarations of the ceasing of the obligatory power of the law , to put an end unto all disputes about his will in this matter , god gave a dreadful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or abolition unto it , in the total , final , irrevocable destruction of the city and temple , with all the instruments and vessels of its vvorship , especially of the priesthood , and all that belonged thereunto . thus was the law disanulled , and thus was it declared so to be . obs. . it is a matter of the highest nature and importance to set up or take away , to remove any thing from , or change any thing in the worship of god. unless the authority of god interpose , and be manifested so to do , there is nothing for conscience to rest in , in these things . and . the revelation of the will of god , in things relating unto his worship , is very difficultly received , where the minds of men are prepossessed with prejudices and traditions . notwithstanding all those ways whereby god had revealed his mind concerning the abolition of the mosaical institutions , yet these hebrews could neither understand it nor receive it , untill the whole seat of its vvorship was destroyed and consumed . . the only securing principle in all things of this nature , is to preserve our souls in an entire subjection unto the authority of christ , and unto his alone . the close of the verse gives an especial reason of the disanulling or abrogation of the command , taken from its own nature and efficacy . for there is verily a disanulling of the commandment going before ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the adjective in the neuter gender put for a substantive , which is emphatical ; as on the contrary it is so , when the substantive is put for the adjective ; as john . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is true , and is not a lye ; that is , mendax , false or lying . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it s own , is added to shew that the principal cause of disanulling the law was taken from the law it self . i have proved before that the commandment in this verse is of equal extent and signification with the law in the next . and the law there doth evidently intend the whole law , in both the parts of it , moral and ceremonial , as it was given by moses unto the church of israel . and this whole law is here charged by our apostle with weakness and unprofitableness , both which make a law fit to be disanulled . but it must be acknowledged that there is a difficulty of no small importance in the assignation of these imperfections unto the law : for this law was given by god himself . and how can it be supposed that the good and holy god should prescribe such a law unto his people , as was always weak and unprofitable . from this and the like considerations the blasphemous manichees denyed that the good god was the author of the old testament , and the jews continue still upon it to reject the gospel , as not allowing the least imperfection in the law , but equalling it almost with god himself . vve must therefore consider in what sense the apostle ascribes these properties unto the law. . some seek for a solution of this difficulty from ezek. . ver . . compared with ver . . ver. . god saith , that i gave them my statutes , and shewed them my judgments , which if a man do , he shall live in them . but ver . . i gave them also statutes that were not good , and judgments whereby they should not live . the first sort of laws , they say , were the decalogue , with those other judgments that accompanied it , which were given unto the people as gods covenant before they broke it by making the golden calf . these were good in themselves , and good unto the people , so as if they did them they should live therein . but after the people had broken the covenant in making of a golden calf , god gave them that whole system of ordinances , institutions , and laws which ensued . these , they say , in that place of ezekiel god calls ordinances that were not good , and judgements whereby they should not live , as being imposed on the people in the way of punishment . and with respect unto these they say it is , that the apostle affirms the commandment was weak and unprofitable . but as the application of this exposition unto this passage in the apostle's discourse , is not consistent with the design of it , as will afterwards appear : so indeed the exposition it self is not defensible . for it is plain , that by the laws and statutes mentioned , ver . . not any part of them , but the whole system of ordinances and commandments , which god gave by moses , is intended . and the two words in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do express the whole law ceremonial and judicial . and it was not from this or that part , but from the whole law that the people , as far as they were carnal , looked for righteousness and salvation , rom. . . gal. . . and as these laws and statutes mentioned ver . . contained the whole law given by moses , so those intended , ver . . whereof it is said , that they were not good , nor could they live in the keeping of them , cannot be the laws and statutes of god considered in themselves . for it is inconsistent with the holiness , goodness , and wisdom of god , to give laws , which in themselves and their own nature , should not be good , but evil. nor on supposition that he had given them statutes that were not good , and judgments wherein they should not live , could he plead as he doth , that his ways were equal , and that their ways were unequal . for in these laws he evidently promised that those who did them should live therein . where is the equality , equity , and righteousness if it were otherwise ? wherefore if the statutes of god be intended in the place , it must be with respect unto the people , their unbelief and obstinacy , that it is said of them , that they were not good ; being made useless unto them by reason of sin. in that sense the apostle says , that the commandment which was ordained unto life , he found to be unto death , rom. . . but i rather judge , that having charged the people with neglect and contempt of the laws and judgments of god which were good , gods giving them up judicially unto ways of idolatry and false worship , which they made as laws and judgments unto themselves , and willingly walked after the commandment , as hos. . . is here so expressed . but there is no ground for such a distinction between the laws . and judgments of god in themselves , that some of them should be good , and some of them should be not good ; that in some of them men might live , but not in others . secondly , i answer , that the whole law may be considered two ways . ( . ) absolutely in it self . ( . ) with respect . ( . ) unto the end for which it was given . ( . ) unto the persons unto whom it was given . in it self , no reflection can be made upon it , because it was an effect of the wisdom , holiness , and truth of god. but in the respects mentioned it manifests its own weakness and unprofitableness . for they were sinners unto whom it was given , and both defiled and guilty antecedently unto the giving of this law , being so by nature , and thereon children of wrath : two things they stood in need of in this condition . . sanctification by an inherent purity and holiness , with a compleat righteousness from thence . this the moral law was at first the rule and measure of ; and would have always effected it by its observance . it could never indeed take away any defilement of sin from the soul , but it could have prevented any such defilement . but now with respect unto the persons unto whom it was given , it became weak and unprofitable unto any such end . it became so , saith the apostle , by reason of the flesh , rom. . . for although in it self it was a perfect rule of righteousness , rom. . . gal. . . . yet it could not be a cause or means of righteousness unto them who were disenabled by the entrance of sin to comply with it , and fulfill it . wherefore the moral law , which was in it self efficacious and useful , was now become unto sinners , as unto the ends of holiness and righteousness , weak and unprofitable : for by the deeds of the law shall no flesh be justified . ( . ) sinners do stand in need of the expiation of sin : for being actually guilty already , it is to no purpose to think of a righteousness for the future , unless their present guilt be first expiated . hereof there is not the least intimation in the moral law. it hath nothing in it , nor accompanying of it , that respects the guilt of sin , but the curse only . this therefore was to be expected from the ceremonial law , and the various ways of attonement therein provided , or no way at all . but this of themselves they could not effect . they did indeed represent and prefigure what would so do , but of themselves they were insufficient unto any such end . for it is not possible , as our apostle speakes , that the blood of bulls and goats should take away sin , chap. . . and this law may be considered three ways . ( ) in opposition unto christ , without respect unto its typical signification , under which notion it was now adhered unto by the unbelieving hebrews . this being no state of it by divine appointment , it became thereby not only of no use unto them , but the occasion of their ruin. ( ) in competition and conjunction with christ ; and so it was adhered unto by many of these hebrews who believed the gospel . and this also was a state not designed for it , seeing it was appointed only unto the time of reformation , and therefore was not only useless but noxious and hurtful . ( ) in subordination unto christ to typifie and represent what was to be obtained in him alone ; so during its own season it was of use unto that end ; but yet could never effect the things which it did represent . and in this state doth the apostle pronounce it weak and unprofitable , namely , on a supposition that attonement and expiation of sin was actually to be made , which it could not reach unto . but it may be yet farther enquired , why god did give this law unto the people , which although it were good in it self , yet because of the condition of the people it could not attain the end which was intended . the apostle gives so full an answer unto this enquiry , as that we need not farther to insist upon it . for he giveth two reasons why god gave this law. first he saith it was added because of transgression till the seed should come to whom the promise was made . gal. . . it had a manifold necessary respect unto transgression . as ( ) to discover the nature of sin , that the consciences of men might be made sensible thereof . ( ) to coerce and restrain it by its prohibition and threatnings that it might not run out into such an excess as to deluge the whole church . ( ) to represent the way and means , though obscurely , whereby sin might be expiated . and these things were of so great use , that the very being of the church depended on them . secondly , there was another reason for it , which he declares in the same place , ver . , ; it was to shut up men under a sense of the guilt of sin , and so with some severity drive them out of themselves and from all expectation of a righteousness by their own works , that so they might be brought unto christ , first in the promise , and then as he was actually exhibited . this brief account of the weakness and unprofitableness of the law , whereon it was disanulled and taken away , may at present suffice . the consideration of some other things in particular will afterwards occur unto us . only in our passage we may a little examine , or reflect on the senses that some others have given unto these words . schlictingius in his comment on the next verse gives this account of the state of the law. lex expiationem concedebat leviorum delictorum , idque ratione poenae alicujus arbitrariae tantum : gravioribus autem peccatis quibus mortis poenam fixerat , nullam reliquer at veniam , maledictionis fulmen vibrans in omnes qui graviùs peccássent . but these things are neither accommodate unto the purpose of the apostle , nor true in themselves . for ( ) the law denounced the curse equally unto every transgression , be it small or great ; cursed is he who continueth not in all things . ( ) it expiated absolutely no sin small nor great , by its own power and efficacy ; neither did it properly take away any punishment temporal or eternal . that some sins were punished with death , and some were not , belonged unto the politie of the government erected among that people . but ( ) as unto the expiation of sin , the law had an equal respect unto all the sins of believers , great and small ; it typically represented the expiation of them all in the sacrifice of christ , and so confirmed their faith as to the forgiveness of sin , but farther it could not proceed . and grotius on the place . non perduxit homines ad justitiam illam veram & internam , sed intra ritus & facta externa constitit : promissa terrestria non operantur mortis contemptum , sed eum operatur melior spes vitae aeternae & caelestis . which is thus enlarged by another ; the mosaical law got no man freedom from sin , was able to give no man strength to fulfill the will of god , and could not purchase pardon for any that had broken it . this therefore was to be done now afterwards by the gospel , which gives more sublime and plain promises of pardon of sin , which the law could not promise , of an eternal and heavenly life to all true penitent believers ; which gracious tenders now made by christ , give us a freedom of access unto god , and confidence to come and expect such mercy from him . ans. ( ) what is here spoken , if it intend the law in it self and its carnal ordinances without any respect unto the lord christ and his mediation , may in some sense be true . for in it self it could neither justifie nor sanctifie the worshippers , nor spiritually or eternally expiate sin. but ( ) under the law and by it , there was a dispensation of the covenant of grace , which was accompanied with promises of eternal life . for it did not only repeat and re-inforce the promise inseparably annexed unto the law of creation , do this and live , but it had also other promises of spiritual and eternal things annexed unto it , as it contained a legal dispensation of the first promise or the covenant of grace . but ( ) the opposition here made by the apostle is not between the precepts of the law and the precepts of the gospel , the promises of the law and the promises of the gospel , outward righteousness and inward obedience ; but between the efficacy of the law unto righteousness and salvation , by the priesthood and sacrifices ordained therein , on the one hand , and the priesthood of christ with his sacrifice which was promised before and now manifested in the gospel , on the other . and herein he doth not only shew the preference and dignity of the latter above the former , but also that the former of it self could do nothing unto these ends ; but whereas they had represented the accomplishment of them for a season , and so directed the faith of the church unto what was future , that now being come and exhibited , it was of no more use nor advantage , nor meet to be retained . thus then was the law disanulled ; and it was so actually by the means before mentioned . but that the church might not be surprized , there were many warnings given of it before it came to pass . as ( ) a mark was put upon it from the very beginning , that it had not a perpetuity in its nature , nor inseparably annexed unto it . for it had no small presignification in it , that immediately upon the giving of it as a covenant with that people , they brake the covenant in making the golden calf in horeb , and thereon moses brake the tables of stone wherein the law was written . had god intended that this law should have been perpetual , he would not have suffered its first constitution to have been accompanied with an express embleme of its disanulling . ( ) moses expresly foretells that after the giving of the law , god would provoke them to jealously by a foolish people ; deut. . . rom. . . that is , by the calling of the gentiles , whereon the wall of partition that was between them , even the law of commandements contained in ordinances was of necessity to be taken out of the way . ( ) the prophets frequently declared that it was of it self utterly insufficient for the expiation of sin , or the sanctification of sinners , and thereon preferred moral obedience above all its institutions ; whence it necessarily follows that seeing god did intend a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or state of perfection for his church , that this law was at last to be disanulled . ( ) all the promises concerning the coming of christ as the end of the law , did declare its station in the church not to be perpetual ; especially that insisted on by our apostle , of his being a priest after the order of melchisedec . ( ) the promises and predictions are express , that a new covcnant should be established with the church , unto the removal of the old , whereof we must treat in the next chapter . by all these ways was the church of the hebrews fòrewarned that the time would come , when the whole mosaical law , as to its legal or covenant efficacy , should be disannulled unto the unspeakable advantage of the church . and we may hence observe . . the introduction into the church of what is better and more full of grace in the same kind with what went before , doth disanul what so preceded ; but the bringing in of that which is not better , which doth not communicate more grace , doth not do so . thus our apostle expresly disputes that the bringing in of the law years after the giving of the promise , did not evacuate or any way enervate the promise . and the sole reason hereof was , because the promise had more grace and priviledge in it , than the law had . but here the bringing in of another priesthood , because it was filled with more effectual grace and mercy , utterly disanulled that which was instituted before . and as we may hence learn the care and kindness of god unto the church ; so also our own duty in adhering with constant obedience unto the institutions of christ. for this must be so , untill something else more full of grace and wisedom then they are , be appointed of god in the church . and indeed this is that which is pretended by those by whom they are rejected . for they tell us that the ordinances of the gospel are weak and unprofitable , and are disanulled by that dispensation of the spirit which hath ensued after them . but the truth is , to fancy a dispensation of the spirit without , against , or above the ordinances of christ , who alone doth dispense him , and that in the ways of his own appointment , is to renounce the whole gospel . . if god would disanul every thing that was weak and unprofitable in his service , though originally of his own appointment , because it was not exhibitive of the grace he intended , he will much more condemn any thing of the same kind that is invented by men . i could never yet understand why god should abolish those ordinances of worship which himself had appointed because they were weak , and approve of such as men should find out of themselves , which cannot have the least efficacy or signification towards spiritual ends ; such as are multiplyed in the papacy . . it is in vain for any men to look for that from the law now it is abolished , which it could not effect in its best estate ; and what that is the apostle declares in the next verse . ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; non enim aliquid ; that is , nihil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfecit ; finished , perfected . vul. lat. ad perfectum adduxit ; rhem. brought to perfection . bez. consummavit . others , sanctificavit . of the use of this word , we have spoken before . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but for it ( or in its stead ) there entred an hope which is better than it . beza , superintroducta spes potior . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is supraintroductio , or postintroductio ; the bringing in of one thing after another . some supply erat here , and read the words ; sed erat introductio ad spem potiorem ; or spei melioris . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; proximamus ad deum . vul. lat. appropinquamus deo. ver . . for the law made nothing perfect , but the bringing in of a better hope , whereby we draw nigh unto god. the disanulling or abolition of the law was laid down in the precedent verse , as a necessary consequent of its being weak and unprofitable . for when a law hath been tried , and it is found liable unto this charge , it is equal and even necessary that it should be disanulled ; if the end aimed at , be necessary to be attained , and there be any thing else to be substituted in its room , whereby it may so be . this therefore the apostle declares in this verse , giving the reasons in particular of what he had before asserted in general . so the causal connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , doth intimate . and . he gives an especial instance , wherein it was evident that the law was weak and unprofitable . . he declares what was to be introduced in the room thereof which would attain and effect the end , which the law could not reach unto , by reason of its weakness . . he expresseth what that end was . the first he doth in those words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for the law made nothing perfect . the subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the law ; that is , the whole system of mosaical ordinances , as it was the covenant which god made with the people in horeb. for the apostle takes the commandment and the law for the same in this chapter ; and the covenant in the next , for the same with them both . and he treats of them principally in the instance of the levitical priesthood ; partly because the whole administration of the law depended thereon ; and partly because it was the introduction of another priesthood , whereby the whole was disanulled . of this law , commandement , or covenant , it is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it made nothing perfect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nothing , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no man say expositors generally ; it made no man perfect . so the neuter is put for the masculine . so it is in those words of our saviour , joh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; all that the father giveth me , cometh unto me ; that is every one . so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as here , put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the flesh profiteth nothing , that is , say some , no man. but i am not satisfyed with this exposition , but rather judge that the apostle did properly express his intention . it made nothing , that is , none of the things which we treat about , perfect . it did not make the church state perfect , it did not make the worship of god perfect , it did not perfect the promises given unto abraham in their accomplishment , it did not make a perfect covenant between god and man ; it had a shaddow , an obscure representation of all these things , but it made nothing perfect . what the apostle intends by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so consequently by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place , we have discoursed at large before on ver . . so that we shall not here again insist upon it . but it may be enquired , why , if the law made nothing perfect , it was instituted or given by god himself ? he had designed a state of perfection unto the church , and seeing the law could not effect it , nay seeing it could not be introduced whilst the law was in force , unto what end served the giving of this law ? ans. this doubt was in part solved before , when we shewed the ends for which the law was given , although it was weak and unprofitable , as unto some other . but yet there are some other reasons to be pleaded to represent the beauty and order of this dispensation . for . in all these things the soveraignty of god is to be submitted unto . and unto humble souls there is beauty in divine soveraignty . when the lord jesus rejoyced in spirit , and thanked his heavenly father that he had revealed the mysteries of the gospel unto babes , and hid them from the wise and prndent , he assigns no other reason but his soveraignty and pleasure , wherein he rejoyced ; even so father , for so it seemed good in thy sight , luke . . and if we cannot see an excellency in the dispensations of god , because they are his , who gives no account of his matters , we shall never delight in his ways . so our apostle gives no other reason of this legal dispensation , but that god had provided some better thing for us , that they without us should not be made perfect ; chap. . . therefore did he give them this law for a season , which made nothing perfect ; even so it seemed good in his sight . it is the glory of god to be gracious to whom he will be gracrous , and that at what time he will , and unto what degree and measure he pleaseth . and in this glory of his are we to acquiesce . . mankind having wofully prevaricated and apostatized from god , it was just and equal that they should not be at once enstated in their reparation . the suddainness of it might have taken off from its greatness . wherefore as god left the generality of the world without the knowledge of what he intended , so he saw good to keep the church in a state of expectancy as to the perfection of liberty and deliverance intended . he could have created the world in an hour or moment ; but he chose to do it in the space of six days , that the glory of his work might be distinctly represented unto angels and men. and he could immediately after the fall have introduced the promised seed , in whose advent the church must of necessity enjoy all the perfection whereof it is capable in this world. but to teach the church the greatness of their sin and misery , and to work in them an acknowledgement of his unspeakable grace and mercy , he proceeded gradually in the very revelation of him , as we have shewed on chap. . ver . . and caused them to wait under earnest desires , longings , and expectations , many ages for his coming . and during this season it was of necessity that they should be kept under a law that made nothing perfect . for as our apostle speaketh , if they which are of the law be heirs , faith is made void ; rom. . . and if righteousness come by the law ; then is christ dead in vain ; gal. . . and if there had been a law given , which could have given life , verily righteousness should have been by the law , gal. . . wherefore until the actual exhibition of the promised seed , it was absolutely necessary that the church should be kept under a law that made nothing perfect . . that people unto whom the law was peculiarly to be given , and by whom god would accomplish his further design , were a stubborn , earthy , hard-hearted people , that stood in need of a yoke to burden and subdue them unto the will of god. so obstinate they were in what they had once received , and so proud of any priviledge they enjoyed , that whereas their priviledges were very many , and very great , they would never have had any thought of looking out after another state , but have forgone the promise , had they not been pinched , and burdened , and disappointed in their expectation of perfection by this law , and the yoke of it . . god had designed that the lord christ should in all things have the preheminence . this was due unto him on the account of the glory of his person , and the greatness of his work. but if the law could have made any thing perfect , it is evident , that this could not have been . perfection being thus denied unto the law , it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the words are elliptical , and without a supplement give no certain sense . and this may be made two ways . first , by the verb substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so the whole of what is asserted is an effect of the law. it made nothing perfect , but it was the bringing in of a better hope , or an introduction unto a better hope , as some render the words . it served as gods way and method unto the bringing in of our lord jesus christ ; unto this end it was variously serviceable in the church . for as its institutions , promises , instructions , and types did represent him unto the faith of believers ; so it prepared their minds unto an expectation of him , and longing after him . and the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is adversative , seems to intimate an opposition in what the law did , unto what it is said before that it did not . it did not make any thing perfect , but it did bring in a better hope ; and we know in how many things it was a preparatory introduction of the gospel . vvherefore this sence is true , though not , as i judge , directly intended in these words . beza first observed , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this place , as it is unquestionably in sundry others . if so , not an assignation of a contrary effect unto the law unto what was before denyed , is intended ; but the designation and expression of another cause of the effecting of that which the law could not effect . and the defective speech is to be supplyed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made perfect ; as we do it by did , that is , did make all things perfect . to the same purpose the apostle expresseth himself in other words , rom. . . for what the law could not do , in that it was weak through the flesh , god sending his own son in the likeness of sinful flesh , and for sin , condemned sin in the flesh . for the words are so to be supplyed , what the law could not do , that god did ; which what it was , and how god did it , the following words declare . thus god had designed to bring the church unto a better state , a state of comparative perfection in this world. this the law was not a means or instrument suited unto : wherefore another way is fixed on to that end , which being compleatly effective of it , the law was laid aside and disanulled as unprofitable . this the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth lead unto : for it is as much as postintroductio , or superintroductio ; the introduction of one thing after , or upon another . this was the priesthood and sacrifice of christ , which were brought in after the law , upon it , in the room of it , to effect that which the law could not do . this our apostle further argues and confirms , chap. . , , , , , , , , , . this therefore is the sense of the words ; the introduction of the better hope , after , and upon the law , when a sufficient discovery had been made of its weakness and insufficiency , as unto this end , did make all things perfect , or bring the church unto that state of consummation , which was designed unto it . it remaineth only therefore that we shew what this better hope is , whereunto this effect is ascribed . whatever it be , it is called better , with respect unto the law , with all things that the law contained or could effect , somewhat of more power and efficacy to perfect the church-state . this neither was , nor could be any thing but christ himself and his priesthood : for in him we are compleat , col. . . and by one offering he hath for ever perfected them that are sanctified ; the heavenly things themselves being purified thereby . hope therefore is used here metonymically , to design the thing hoped for . from the giving of the first promise , and throughout under the dispensation of the law , christ and his coming into the vvorld were the hope of all believers , the great thing which they desired , longed and hoped for . hence was he called , the desire of all nations , hag. . that which the secret desires of the whole race of mankind worked towards . and in the church , which enjoyed the promises , they rejoyced in the fore-sight of it , as did abraham ; and desired to see its day , as did the prophets , diligently enquiring into the time and season of the accomplishment of those revelations , which they had received concerning him , pet. . , . it is not therefore the doctrine of the gospel , with its precepts and promises ( as some suppose ) which is here intended ; any other ways but as it is a declaration of the coming of christ , and the discharge of his office : for without a respect hereunto , without virtue and efficacy thence alone dirived , the outward precepts and promises of the gospel would no more perfect the church-state than the law could do . obs. . when god hath designed any gracious end towards the church , it shall not fail , nor his work cease for want of effectual means to accomplish it . all means indeed have their efficacy from his designation of them unto their end. his wisdom makes them meet , and his power makes them effectual . vvhatever therefore seems to be a means in the hand of god unto any end , and doth not effect it , was never designed thereunto : for he fails in none of his ends , nor do his means come short of what he aims at by them . vvherefore although god designed a perfect state of the church , and after that gave the law ; yet he never designed the law to accomplish that end. it had other ends , as we have already declared . but men were very apt to take up with the law , and to say of it , surely the lords annointed is before us . vvherefore god by many ways and means discovered the weakness of the law , as unto this end. then were men ready to conclude , that the promise it self concerning this perfect church-state would be of none effect . the mistake lay only herein , that indeed god had not as yet used that onely means for it , which his infinite wisdom had suited for , and his infinite power would make effectual unto its attainment . and this he did in such a way , as that those , who would not make use of his means , but would as it were impose that upon him which he never intended to make use of in that kind , perished in their unbelief . thus was it with the generality of the jews , who would have perfection by the law , or none at all . vvherefore the promise of god concerning the church , and to it , must be the rule and measure of our faith. three things do deeply exercise the church , as unto their accomplishment . ( . ) difficulties rendring it wholly improbable . ( . ) long unexpected procrastination . ( . ) disappointment of appearing means of it . but in this instance of the introduction of a perfect church-state in and by the person of jesus christ , god hath provided a security for our faith , against all objections , which these considerations might suggest . for , ( . ) vvhat greater difficulties can possibly lye in the way of the accomplishment of any of the promises of god , which yet are upon the sacred record unaccomplished , as suppose , the calling of the jews , the distruction of antichrist , the peace of the church , and prosperity of it in the plentiful effusion of the spirit ; but that as great , and greater lay in the way of the fulfilling of this promise ? all the national provocations , sins , and idolatries , that fell out in the posterity of abraham ; all the calamities and desolating judgments that over-took them , the cutting down of the house of david , untill there was only a root of it left in the earth ; the unbelief of the whole body of the people , the enmity of the world , acted by all the crafts and powers of satan , were as mountains in the way of the accomplishment of this promise . but yet they all of them became at length a plain before the spirit of god. and if we should compare the difficulties and oppositions that at this day lye against the fulfilling of some divine promises , with those that rose up against this one of perfecting the church-state in christ , it would , it may be , abate our forwardness in condemning the jews of incredulity , unless we found our selves more established in the faith of what is to come , than for the most part we are . ( . ) long and unexpected procrastinations are trials of faith also . now this promise was given at the beginning of the world , nor was there any time allotted for its accomplishment . hence it is generally supposed from the words there used in the imposition of the name of cain on her first-born , that eve apprehended that the promise was actually fulfilled . the like expectations had the saints of all ages : and were continually looking out after the rising of this bright morning star. many a time did god renew the promise , and sometimes confirmed it with his oath , as unto abraham and david ; and yet still were their expectations frustrate so far as confined unto their own generations . and though god accepted them in their cryes and prayers and hopes , and longing desires , yet near four thousand years were expired before the promise received its accomplishment . and if we do believe that the faith and grace of the new testament do exceed what was administred under the old ; and that we do enjoy that pledge of gods veracity in the accomplishment of his promises , which they attained not unto , shall we think it much , if they are exercised some part of that season , ( as yet but a small time ) in looking after the accomplishment of other promises ? ( ) disappointment of appearing means is of the same nature . long after the promise given and renewed , the law is in a solemn and glorious manner delivered unto the church , as the rule of their worship and the means of their acceptance with god. hence the generality of the people did alwayes suppose , that this was it , which would make all things perfect . something indeed they thought might be added unto its glory , in the personal coming of the messiah : but the law was still to be that which was to make all things perfect . and we may easily apprehend what a surprizal it was unto them , when it was made manifest that the law was so far from effecting this promised state , that there was a necessity of taking it out of the way as a thing weak and unprofitable , that the better hope perfecting the state of the church might be introduced . such appearances are sometimes represented unto us of means highly probable for the delivery of the church , which after a while do utterly disappear , and things are rolled into a posture quite contrary unto the expectations of many . when there is an appearance of what god hath promised , of what believers have prayed for , it is no wonder if some do earnestly embrace it . but where god hath laid aside any means , and sufficiently declared that it is not his holy pleasure to use it in such a way , or unto such a length as we would desire for the fulfilling of his promises , it is not duty , but obstinacy and selfishness to adhere unto it , with any such expectations . obs. . believers of old who lived under the law , did not live upon the law , but upon the hope of christ , or christ hoped for . christ is the same ( that is , unto the church ) yesterday to day and for ever . if justification , if salvation could be had any other way , or by any other means , then was his coming needless , and his death in vain . it was the promise of him , and not of the law which he had broken , which was the relief and salvation of adam . this being the first thing that was proposed unto fallen man , as the only means of his restauration , justification and salvation , if any thing were afterwards added unto the same purpose , it would declare this to be insufficient ; which would be an impeachment of divine wisdom and grace . on the same promise of christ , which virtually contained and exhibited unto believers all the benefits of his mediation , as it was frequently renewed and variously explained , did all the saints live under the old testament . and the obscurity of the revelations of him in comparison of that by the gospel , respected only the degrees , but not the essence of their faith. obs. . the lord christ by his priesthood and sacrifice makes perfect the church and all things belonging thereunto , col. . . in the last place the apostle illustrates the work wrought through the introduction of the better hope , by the effect of it in them that do believe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . by which we draw nigh unto god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which , may refer either to the remote antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the introduction or bringing in , or unto the next , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hope ; being both of the same gender . by the introduction of the better hope we draw nigh to god ; or by which hope we draw nigh to god. both come to the same for the substance of the sense ; but the application is more natural to the next antecedent , by which hope we draw nigh unto god. it remaineth only that we enquire , what it is thus to draw nigh to god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word belonging unto the sacerdotal office , denoting the approach of the priests unto god in his worship . so the lxx for the most part render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the general term for all access unto god with sacrifices and offerings . and this doth the apostle intend . under the levitical priesthood , the priests in their sacrifices and solemn services did draw nigh unto god. the same now is done by all believers under the sacerdotal ministration of jesus christ. they now all of them draw nigh unto god. and in all their worship , especially in their prayers and supplications , they have by him an access unto god , ephes. . . there is a similitude in these things , and an allusion in the one unto the other ; yet so as that the one doth far excell the other , as to grace and priviledge . for , ( . ) under the law it was the priests alone who had this priviledge of drawing nigh unto god , in the solemn worship of the temple and tabernacle . the people were kept at a distance , and might never come near the sacred services of the holy place . but all believers being made a royal priesthood , every one of them hath an equal right and priviledge by christ , of drawing nigh unto god. ( . ) the priests themselves did draw nigh only unto outward pledges , tokens , and symbols of gods presence . their highest attainment was in the entrance of the high priest once a year into the most holy place . yet was the presence of god there only in things made with hands , only instituted to represent his glory . but believers do draw nigh to god himself , unto the throne of his grace , as the apostle declares , chap. . , , , . it may therefore be granted that there is this intention in the words . for as by the law of old the priests in the solemn worship of the church did draw nigh to god in those visible pledges of his presence which he had appointed ; and this they did by vertue of the aaronical priesthood and the law of its institution , which was the utmost that could be attained in their imperfect state ; so now upon the introduction of the better hope , and by vertue thereof , believers in all their solemn worship do draw nigh unto god himself , and find acceptance with him . and there are two reasons for the admission of this interpretation . for , ( . ) one part of the apostles design is to manifest the glory and preheminence of gospel-worship above that of the law. and the excellency hereof consists , not in outward forms and pompous ceremonies , but in this , that all believers do therein draw nigh unto god himself with boldness . ( . ) whereas it is peculiarly the priesthood of christ and his discharge of that office in his oblation and intercession , which he intends by the better hope , as he fully declares himself towards the end of the chapter ; they are those which we have a peculiar respect unto , in all our approaches unto god in our holy worship . our entrance unto the throne of grace is through the veil of his flesh as offered . our admission is only by vertue of his oblation , and our acceptance depends on his intercession . herein therefore in a peculiar manner , by this better hope , we draw nigh unto god. but yet there is a more extensive signification of this expression in the scripture , which must not be here excluded . by nature all men are gone far off from god. the first general apostacy carried mankind into a most unconceiveable distance from him . though our distance from him by nature , as we are creatures , be infinite , yet this hinders not but that in his infinite goodness and condescension we may have intercourse with him , and find acceptance before him . but the distance which came between us by sin cuts off all communion of that kind . wherefore our moral distance from god as our nature is corrupted , is greater , with respect unto our relation unto him , than our essential distance from him , as our nature is created . hence , being afar off , is the expression of this state of nature , ephes. . . you were sometimes afar off . and whatever accompanieth that state in wrath and curse upon men in fear , bondage , the power of sin and enmity against god within them ; in obnoxiousness unto misery in this world and eternal destruction hereafter , is comprized in that expression . it is to be far from the love and favour of god , from the knowledge of him , and obedience unto him . wherefore our drawing nigh unto god , denotes our delivery and recovery from this estate . so it is expressed in the place named : but now in christ jesus , ye who were sometimes afar off , are made nigh by the blood of christ. to represent this all the acts of solemn worship , which respected the sacrifice of christ , were called approximations . and hereunto , unto this drawing nigh to god , or that we may so do , two things are required . . a removal of whatever kept us at a distance from god. and the things of this nature were of two sorts . ( . ) what was upon us from god for our sin and apostacy . this was his wrath and curse ; and these were declared in the publishing of the law on mount sinai with the terrible appearances and dreadful voices that accompanied . this made the people stand afar off ; exod. . ; as an emblem of their condition with respect unto the law. ( ) guilt within , with its consequences of fear , shame , and alienation from the life of god. unless these things of the one sort and the other , those upon us and those within us , be taken away and removed , we can never draw nigh unto god. and to secure our distance , they were enrolled in an hand-writing as a record against us , that we should never on our own account so much as endeavour any access unto him , ephes. . . col. . . how they were removed by the bringing in of the better hope , that is , by the priesthood of christ , the apostle declares in this epistle , as we shall see god willing in our progress . this neither was nor could be done by the law or its ordinances , neither the moral preceptive part of it , nor the ceremonial , in all its rites and sacrifices , could of themselves expiate sins , make attonement for our apostacy , turn away the wrath of god , nor take away guilt , fear , bondage , and alienation out of the minds of men . . there is moreover required hereunto , that upon the justification and acceptation of our persons , we have faith , liberty , boldness , confidence and assurance given unto us in our coming unto god. and this cannot be without the renovation of our natures into his image , the quickning of our souls with a new principle of spiritual life , and ability unto all duties of acceptable obedience . all these things are required unto our drawing nigh unto god , or unto a state of reconciliation , peace , and communion with him . and we may observe , . out of christ , or without him all mankind are at an unconceivable distance from god. and a distance it is of the worst kind ; even that which is an effect of mutual enmity . the cause of it was on our part voluntary , and the effect of it the height of misery . and however any may flatter and deceive themselves , it is the present condition of all who have not an interest in christ by faith. they are far off from god , as he is the fountain of all goodness and blessedness ; inhabiting , as the prophet speaks , the parched places of the wilderness , and shall not see when good cometh , jerem. . . far from the dews and showers of grace or mercy , far from divine love and favour ; cast out of the bounds of them , as adam our of paradise , without any hope or power in themselves to return . the flaming sword of the law turns every way to keep them from the tree of life . yet are they not so far from god , but they are under his wrath and curse , and whatever of misery is contained in them . let them fly whither they please , wish for mountains and rocks to fall on them , as they will do hereafter ; hide themselves in the darkness and shades of their own ignorance , like adam among the trees of the garden , or immerge themselves in the pleasures of sin for a season ; all is one , the wrath of god abideth on them . and they are far from god in their own minds also ; being alienated from him , enemies against him , and in all things made up with sathan the head of the apostacy . thus is it and unconceivably worse with all that embrace not this better hope to bring them nigh unto god. . it is an effect of infinite condescension and grace , that god would appoint a way of recovery for those who had willfully cast themselves into this wofull distance from him . why should god look after such fugitives any more ? he had no need of us or our services in our best condition , much less in that useless , depraved state whereinto we had brought our selves . and although we had transgressed the rule of our moral dependance on him in the way of obedience , and thereby done what we could to stain and eclipse his glory ; yet he knew how to repair it unto advantage by reducing us under the order of punishment . by our sins we our selves come short of the glory of god , but he could lose none by us , whilst it was absolutely secured by the penalty annexed unto the law. when upon the entrance of sin , he came and found adam in the bushes , wherein he thought foolishly to hide himself , who could expect ( adam did not ) but that his only design was to apprehend the poor rebellious fugitive , and give him up to condign punishment ? but quite otherwise , above all thoughts that could ever have entred into the hearts of angels or men , after he had declared the nature of the apostacy , and his own indignation against it , he proposeth and promiseth a way of deliverance and recovery . this is that which the scripture so magnifies under the names of grace and love of god , which are beyond expression or conception , joh. . . and it hath also that lustre frequently put upon it , that he dealt not so with the angels that sinned ; which manifests what condition he might have left us in also , and how infinitely free and soveraign that grace was , from whence it was otherwise . thence it was that he had a desire again unto the works of his hands , to bring poor mankind near unto him . and whereas he might have recalled us unto himself , yet so as to leave some marks of his displeasure upon us , to keep us at a greater distance from him than that we stood at before ; as david brought back his wicked absalom to jerusalem , but would not suffer him to come into his presence ; he chose to act like himself in infinite wisdom and grace , to bring us yet nearer unto him , than ever we could have approached by the law of our creation . and as the foundation , means and pledge hereof he contrived and brought forth that most glorious and unparallel'd effect of divine wisdom , in taking our nature into that unconceiveable nearness unto himself , in the union of it unto the person of his son. for as all things in this bringing of us nigh to god who were afar off , are expressive effects of wisdom and grace ; so that of taking our nature into union with himself is glorious unto astonishment . and as we are thereby made unconceiveably more nigh to god in our nature , than we were upon our first creation , or than angels shall ever be ; so by vertue thereof , are we in our persons brought in many things much nearer to god , then ever we could have been brought by the law of creation . o lord our god , how excellent is thy name in all the earth ! who hast set thy glory above the heavens . psal. . . it is in the admiration of this unspeakable grace , that the psalmist is so ravished in the contemplation of god , as hath been declared in our exposition on the second chapter of this epistle . . all our approximation unto god in any kind , all our approaches unto him in holy worship is by him alone , who was the blessed hope of the saints under the old testament and is the life of them under the new. these things must be afterwards spoken unto . ver . , , . the apostle had warned the hebrews before , that he had many things to say , and those not easie to be understood concerning melchisedec . and herein he intended not only those things which he expresseth directly concerning that person and his office , but the things themselves signifyed thereby in the person and office of christ. and therefore he omits nothing which may from thence be any way represented . so from that one testimony of the psalmist he makes sundry inferences unto his purpose . as , . that the lord christ was to be a priest , which included in it the cessation of the levitical priesthood , seeing he was of the tribe of judah , and not of the tribe of levi. . that he was to be another priest , that is , a priest of another order , namely , that of melchisedec . and this he variously demonstrates to prove his preheminence above the aaronical priesthood : as also thereon , that upon his introduction that order was utterly to cease and be disanulled . . he observes from the same testimony unto the same purpose , that he was to be a priest for ever , so as that there should never more upon his death or otherwise be any need of another priest , nor any possibility of the return of the former priesthood into the church . . neither yet doth he rest here , but observes moreover the manner how god in the testimony insisted on , declared his purpose of making the lord christ a priest which was constitutive of his office ; and that was by his oath . and thence takes occasion to manifest how far his priesthood is exalted above that under the law. this is that which now lyes before us in these verses . and we have in these things an instance given of what unsearchable stores of wisdom and truth are laid up in every parcel of the word of god , if we have a spiritual light in their investigation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the words of the th . verse being elliptical , the sense of them is variously supplyed . most translators carry on the sense unto that which is the middest of the in our translation , others were made priests without an oath . the syriack refers the words unto them foregoing ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and confirmed it , ( that is the better hope ) with an oath . and beza , etiam quatenus non sine jurejurando superintroducta est ; in as much as ( that hope ) is not brought in without an oath ; and another , since , et eo potior illa spes , quatenùs n n absque jurejurando superintroducta est schmid . but this limits the comparison unto this verse , which the apostle really finisheth ver . . vul. lat. & quantum est non sine jurejurando ; which the rhemists render ; and in as much as it is not without an oath . ours supply ; he was made a priest ; in as much as not without an oath , he was made a priest : no doubt according to the mind of the apostle . for he hath a prospect in these words unto what ensues , where he expresly applyes this oathunto the priesthood of christ , and the consummation thereof . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; etiam quatenus ; & quatenus ; and in as much . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted by the syriack ; vul. in quantum est , in as much ; hereunto answereth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver . . eatenus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jusjurandum ; an oath . but it is here principally applyed unto those oaths whereby conventions , compacts , or covenants were confirmed . hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the sacrifices that were offered in the confirmation of sworn covenants . it is three times used here by our apostle on this occasion , ver . , , . and no where else in the new testament . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vul. alii quidem , which the rhemists mend by rendring it , and the other ; beza . nam illi quidem ; and so the syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they ; ours ; for those priests ; rather , and truly those priests , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have only the force of a causal conjunction . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; were , but the manner of their being made priests is intended ; and so the words are to be expressed fully ; facti sunt , were made . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the syriack adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand of david ; it is not the giving of the oath , but the recording of it in the psalm that he intendeth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; non poenitebit ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will not lye ; will not repent , or change his mind . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; vul. in tantum ; to answer in quantum before ; tantò , eatenùs ; tanto ; by so much ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc toto , by all this ; and so proceeds ; this covenant was more excellent wherein jesus was made the surety . of the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i shall speak afterwards . ver . , , . and in as much as not without an oath . for they truely were made without an oath ; but this with an oath , by him that said unto him , the lord sware , and will not repent , thou art a priest for ever after the order of melchisedec . by so much was jesus made surety of a better covenant . the same argument is pursued as in the foregoing verses , only with a new medium , and that such as leads on towards the conclusion of the whole disputation . the introduction of a new priesthood , the cessation or abolition of the old , with the advantage of the church thereby , because of its dignity , preheminence and stability above that which was to give place unto it , are the things which the apostle is in the proof and confirmation of . there are three things in these three verses . . a proposition of a new medium for the confirmation of the principal argument before insisted on , ver . . . an illustration and proof of what is asserted in that proposition , ver . . . an inference from its being so established and proved , ver . . in the proposition three things may be considered . . the connexion of it unto the preceding discourse , by the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . the modification of the proposition in the manner of its introduction ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; quanto , quatenus , in quantum ; in as much . . the proposition it self expressed negatively ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not without , &c. the note of connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may respect ver . ; where the same testimony now insisted upon , is introduced , and so may intimate a farther pursuit of the same argument . if so , the other two verses , , . are inserted as a parenthesis , comprizing an inference of what the apostle had before proved , with the reasons of it . for whereas before he had only made use of the words of the father unto christ , thou art a priest for ever , and thereon shewed what would thence follow ; he now proceeds to declare the manner how those words were spoken , namely , with an oath . or it may respect the words immediately foregoing , namely , the bringing in of a better hope ; for it was brought in by an oath : and this sense is followed by most translators , who supply the defect in these words by the repetition of a better hope . but although neither of those suppositions concerning the connexion of the words , doth prejudice the sense or design of them , yet as we have observed before , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , oftentimes is as much as moreover , as it is rendred , etiam , by beza ; and then it denotes not an immediate connexion with , or dependance on what went before in particular , but only a processe in the same general argument . and so it is here a note of introduction , of a new special consideration for the confirmation of the same design . thence our translators supply the words , not with any thing that went before , but with what follows after , which the apostle designed now in particular to speak unto , he was made a priest. the modification of the proposition is in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eatenus quantum , in quantum , inasmuch , so much . hereunto answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . . in tantum : quanto , tanto . the excellency of the covenant whereof christ was made mediator above the old covenant , had proportion with the preheminence of his priesthood above that of aaron , in that he was made a priest by an oath , but they were not so . and we may observe in general , that obs. the faith , comfort , honour , and safety of the church , depends much on every particular remark that god hath put upon any of the offices of christ , or whatever belongs thereunto we have lived to see men endeavouring their utmost to render christ himself , and all his offices of as little use in religion as they can possibly admit , and yet retain the name of christians . and it is to be feared that he is as little valued by some in their practice , as he is by others in their notions . this is not the way of the scripture . therein every concernment of him and his offices is particularly insisted on ; and the apostle in this chapter makes it manifest , what important mysteries depend on such minute considerations , as some would think were little to be regarded . but all things concerning him are full of divine mysteries , and every word about them that drops from infinite wisdom , ought to be an object of faith and admiration . when therefore we cease to enquire with all diligence into all the revclations made concerning christ or his offices , or any thing which belongs unto them ; we do really cease to be christians . and there can be no greater evidence of our want of faith in him and love unto him , than if we neglect a due consideration of all things , that the scripture reveals and testifies concerning him . the proposition it self is in those words ; not without an oath . two things the apostle supposeth in this negative proposition . . that there were two ways whereby men either were or might be made priests , namely , they might be so either with , or without an oath . and he expresseth the latter way applying it negatively unto christ , that he might include a negation of the former way with respect unto the priests under the law ; both which he afterwards expressely mentioneth . . that the dignity of the priesthood depends on , and is declared by the way whereby god was pleased to initiate men into that office. these two things being in general laid down , as those which could not be denied ; the apostle makes application of them in the next verse distinctly , unto the friests of the law on the one hand , and christ on the other , in a comparison between whom he is ingaged . and we may observe , that nothing was wanting on the part of god that might give eminency , stability , glory , and efficacy unto the priesthood of christ. not without an oath . for , . this was due unto the glory of his person . the son of god in infinite grace condescending unto the susception of this office , and the discharge of all the duties of it , it was meet that all things which might contribute any thing unto the glory , or efficacy of it should accompany his undertakings . for being in himself the image of the invisible god , by whom all things were created , it was meet that in his whole work , he should in all things have the preheminence , as our apostle speaks col. . , , . he was in every thing that he undertook , to be preferred and exalted above all others , who ever were employed in the church , or ever should be ; and therefore was he made a priest not without an oath . . god saw that this was needful to encourage and secure the faith of the church . there were many things defective in the priesthood under the law , as we have partly seen already , and shall yet see more fully in our progress . and it suited the design and wisdom of god that it should be so . for he never intended that the faith of the church should rest and be terminated in those priests or their office. what he granted unto them was sufficient unto the end and use whereunto he had designed it ; so as that the church might have all that respect for it , which was needful or for their good. but so many defects there were in that administration , as might sufficiently evidence that the faith of the church was not to acquiesce therein , but to look for what was yet to come , as our apostle proves by many instances in this chapter . but upon the introduction of the priesthood of christ , god really and actually proposeth and exhibiteth unto the church , all that they were to trust unto , all that he would do or was any way needful to be done for their peace and salvation . no other relief was to be expected for the future ; therefore did god in infinite wisdom and grace for the stability and security of their faith , grant the highest and most peculiar evidences of the everlasting confirmation of his priesthood . and hereby did he manifest that this dispensation of his will and grace was absolutely unchangeable , so that if we comply not therewithal we must perish for ever . thus all the whole scripture , and all contained therein direct us unto our ultimate hope and rest in christ alone . ver . . in the application of this assertion the apostle affirms , that those priests , the priests under the law , were made without an oath . no such thing is mentioned in all that is recorded concerning their call and consecration . for where they are expressly declared in their outward circumstances , exod. , . there is mention made of no such thing . but their dedication consisted in three things . . a call from god expressed , chap. . ver . . vve have shewed how necessary this was unto the first erection of any priesthood , though it was to be continued by an ordinary succession . see chap. , . it is therefore granted that in this general foundation of the office , aaron had it , even as christ had , though not in the same way or manner . for the call of christ was far more eminent and glorious than that of aaron ; as hath been shewed . . it consisted in the appointment and preparation of those peculiar garments , and mystical ornaments wherein they were to administer their office , and their unction with the holy annointing oyle , when cloathed with those garments . . in the sacrifices wherewith they were consecrated and actually set apart unto that office whereunto they were called . and these two were peculiar unto them , there being no use of them in the consecration of christ , for both of them did declare their whole administration to be external and carnal , and therefore could never make any thing perfect , nor were capable of a confirmation unto perpetuity . but the promise made unto phineas seems to be expresse for an eternity in this priesthood . behold , saith god , i give unto him my covenant of peace , and he shall have it , and his seed after him , even the covenant of an everlasting priesthood . num. . , . but this proves not a certain absolute perpetuity of this priesthood of phineas . for , . the covenant intended , was not a compleat solemn covenant confirmed either by oath or sacrifice , but only a naked promise or declaration of the vvill of god. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used for such a promise , as wherein the nature of a covenant is not contained , is acknowledged by the jews themselves . . all the special covenants or promises that god made unto , or which any under the law that had respect unto legal administrations , were all of them commensurate unto the duration and continuance of the law it self . vvhilst the covenant of the law it self was in force , they also continued ; and when that ceased , then also were they to cease . for the foundation being taken away the whole building must come to the ground . now that this old covenant of the law was to cease and be taken away by the introduction of another and a better , god did openly and frequently declare under the old testament , as our apostle manifests by one signal instance in the next chapter . and this is the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever , in this case constantly . it expresseth a certain continuance of any thing so as not to be changed , or to have another thing substituted in the room of that whereunto it is applyed , whilst that legal dispensation continued . and so it was in this promise made unto phineas . for although there was an intercision made afterwards as to the continuance of the priesthood in the line of his family , by the interposition of eli and his sons , who were of the posterity of ithamar , yet he returned again into the enjoyment of this promise , in the person of zadock in the days of solomon , and so continued until the second temple was forsaken of god also , and made a den of thieves . but neither with respect unto him or any other , is there any mention of the oath of god. for indeed god did never solemnly interpose himself with an oath in a way of priviledge or mercy , but with direct respect unto jesus christ. so he sware by himself unto abraham , that in his seed all the nations of the earth should be blessed , whereby he declared the immutability of his counsel , in sending his son to take his seed upon him . so he sware unto david by his holinesse , that his seed , namely christ , should sit on the throne for ever . wherefore although god never changeth any real internal acts of his will , or his purposes , for with him there is neither variableness nor shadow of turning ; yet he often works an alteration in some things , which on some conditions , or for some time he hath proposed and enjoyned unto his church , unless they were confirmed by his oath . for this declares them to be absolutely immutable . this is the account the apostle gives of the aaronical priests , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they truly , that is , aaron and all his posterity that exercised the priests office in a due manner , they were all made priests , that is , by god himself . they did not originally take this honour unto themselves , but were called of god. for he hath no regard unto them who in those days invaded the priests office with violence , deceit , or bribery , and so not only corrupting but evacuating the covenant of levi. those that entred into and executed their office according to the law , are here intended by him . these were all made priests in the way of gods appointment ; but neither all of them nor any of them were made priests by an oath . god , into whose soveraign will and pleasure all these things are resolved , granted unto them what he saw convenient , and withheld what seemed good unto him ; what he did was sufficient to oblige the people unto obedience during that dispensation of his will : and what he did not adde , but reserved for a further dispensation of his grace , intimated that liberty which he reserved unto himself of making an alteration therein , as he saw good. and we may see , that although the decrees and purposes of god were always firm and immutable , yet there was no fixed state of outward dispensations , none confirmed with an oath , untill christ came . nor shall we find any rest in any thing , until we come to christ. the apostle in the next words declares in particular , and positively , what he had in general and negatively before laid down ; but this with an oath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but he , this man , he who was to be a priest after the order of melchisedec . he was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an oath . this is first asserted and then proved by the testimony of the psalmist ; and the assertion may have a double signification . ( ) that this oath was constituent of his office. therein his call and consecration did consist . ( . ) that his call , constitution , or consecration was confirmed and ratified with an oath ; and the latter sense is intended ; for so doth the antithesis require . those legal priests had a divine constitution and call , but they had no confirmation by the addition of an oath ; god used not an oath in or about any thing that belonged unto them . wherefore this man was also to have another call unto , and constitution of his office , but he was to be confirmed therein by an oath . wherein this call of christ unto his office did consist , what were the acts of the divine will thereabout , and what was the manifestation of them , i have declared at large in the exercitations about the priesthood of christ. two things are to be considered in this oath . ( . ) the form . and ( . ) the matter of it . . the form of it is in those words , the lord sware and will not repent . and the matter of it is , that he in his own person should be a priest for ever . the person swearing is god the father , who speaks unto the son in the psalm . . the lord said unto my lord : and the oath of god is nothing but the solemn eternal unchangeable decree and purpose of his will , under an especial way of declaration . so the same act and counsel of gods will is called his decree , ps. . . wherefore when god will so far unveil a decree and purpose , as to testifie it to be absolute , and unchangeable , he doth it in the way of an oath , as hath been declared , chap. . ver . , . or to the same purpose god affirms that he hath sworn in the case . if then it be demanded , when god thus sware unto christ ? i answer , we must consider the decree it self unto this purpose , and the peculiar revelation or declaration of it , in which two this oath doth consist . and as to the first , it belongs entirely unto those eternal foederal transactions between the father and the son , which were the original of the priesthood of christ , which i have at large explained in our exercitations . and as for the latter , it was when he gave out that revelation of his mind , in the force and efficacy of an oath in the psalm by david . it is therefore not only a mistake but an error of danger in some expositors , who suppose that this oath was made unto christ upon his ascension into heaven . for this apprehension being pursued , will fall in with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; of the socinians in this whole cause , namely , that the kingly and priestly offices of christ are not really distinct . moreover it supposeth the principal discharge of the priesthood of christ , in his sacrifice , to have been antecedent unto this oath which utterly enervates the apostles argument in these words . for if he were made a priest and discharged his office without an oath , as he must be and do on this supposition that the oath of god was made unto him after his ascension , ( or that his death and oblation therein belonged not unto his priestly office ) he had no preheminence herein unto the aaronical priests . he might so have a subsequent priviledge of the confirmation of his office , but he had none in his call thereunto . wherefore this oath of god , though not in it self solely the constituent cause of the priesthood of christ , yet it was , and it was necessarily to be antecedent unto his actual entrance upon , or discharge of any solemn duty of his office. that additional expression , and he will not repent , declares the nature of the oath of god and of the purpose confirmed thereby . when god makes an alteration in any law , rule , order , or constitution , he is or may be said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to repent . this god by this word declares shall never be ; no alteration or change , no removal or substitution shall ever be made in this matter . . the matter of this oath , is , that christ is and should be a priest for ever . he was not only made a priest with an oath , which they were not , but a priest for ever . this adds unto the unchangeableness of his office , that he himself , in his own person was to bear , exercise , and discharge it , without substitute or successor . and this , for ever , answers unto the for ever under the law ; each of them being commensurate unto the dispensation of that covenant which they do respect . for absolute eternity belongs not unto these things . the ever of the old testament was the duration of the dispensation of the old covenant . and this , for ever , respects the new covenant , which is to continue unto the consummation of all things , no change therein being any way intimated or promised , or consistent with the wisdome and faithfulness of god , all which were otherwise under the law. but at the end of the world , together with the dispensation of the new covenant , an end will be put unto all the mediatory offices of christ , and all their exercise . and there are four things which the apostle declareth and evinceth in this observation . . that our high priest was peculiarly designed unto and initiated into his office by the oath of god , which none other ever was before him . . that the person of the high priest is hereby so absolutely determined , as that the church may continually draw nigh unto god in the full assurance of faith. . that this priesthood is liable to no alteration , succession , or substitution . . that from hence ariseth the principal advantage of the new testament above the old , as is declared in the next verse , and we may observe , . that although god granted great priviledges unto the church under the old testament , yet still in every instance he withheld that which was the principal , and should have given perfection unto what he did grant . he made them priests , but without an oath . in all things there was a reserve for christ , that he in all might have the preeminence . . god by his oath declares the determination if his soveraign pleasure unto the object of it . what he proposeth and prescribeth unto us , he declares no more of his mind and his will about , but that he requireth and approveth of our obedience unto it , but still reserves the liberty unto himself of making those alterations in it and about it , that seem good unto him . nothing therefore in the whole legal administration being confirmed by the oath of god , it was always ready for a removal at the appointed season . . christ his being made a priest by the oath of god for ever , is a solid foundation of peace and consolation to the church . for , . all the transactions between the father and the son , concerning his offices , undertakings , and the work of our redemption , have respect unto the faith of the church , and are declared for our consolation . such were his solemn call to his sacerdotal office , and the oath of god whereby he was confirmed therein . i will not say that these things were needless on the part of christ himself , seeing it became the glory of his person to be thus testified unto in his condescension unto office ; yet was it in all these things the good and benefit of the church that was designed . what the lord christ said of his prayer unto god the father , at least so far as it was vocal , it was not needful for him , but was only for the confirmation of the faith of others ; john . , . may be spoken of all other transactions between god and him ; the faith of others was principally respected in them , and thereunto they were absolutely needful . for , . the things which god proposeth unto our faith through christ , are exceeding great and glorious , and such as being most remote from our innate apprehensions , do need the highest confirmation . things they are , which eye hath not seen , nor ear heard , neither have they entred into the heart of man , cor. . . things unexpected , great and glorious are apt to surprize , amaze and overwhelm our spirits , until they are uncontrollably testified unto . so when jacobs sons told their father that joseph was alive , and made governour over all the land of egypt , gen. . . the tidings were too great and good for him to receive . but it is added , that when they gave evidence unto their report by the waggons that joseph had sent to carry him , the spirit of jacob revived ; ver . , . the things of the gospel , pardon of sin , peace with god , participation of the spirit , grace and glory , are great and marvellous . men at the hearing of them are like them that dream , the words concerning them seem like the report of the woman unto the apostles , concerning the resurrection of christ , they seemed as idle tales , and they believed them not , luke . . wherefore god discovers the fountains of these things that we may apprehend the truth and reality of them . his eternal covenant with his son about them , his oath that he hath made unto him , whereby he was established in his office , and the like glorious transactions of his wisdom and grace , are revealed unto this very end , that we might not be faithless in these things but believe . for can any thing that is proposed unto us be supposed to exceed the duty of faith , when we see it either in it self , or in its springs and foundation solemnly confirmed by the oath of god ? they are glorious things which we are to expect from the priesthood of christ , and the discharge of that office. and is it not an unspeakable encouragement thereunto , that god hath confirmed him in that office by his solemn oath unto him ? for two things evidently present themselves unto our minds thereon . first , that this is a thing which the infinitely holy wise god lays great weight and stress upon . and what is he not able to effect when he doth so , and consequently lays out the treasures of his wisdome , and ingageth the greatness of his power in the pursuit of it ? and secondly , his counsel herein is absolutely immutable , and such as on no emergency can admit of alteration . if therefore the ingagement of infinite wisdome , grace , and power will not excite and encourage us unto believing , there is no remedy but we must perish in our sins . . as the things proposed in the gospel as effects of the priesthood of christ , are in themselves great and glorious , requiring an eminent confirmation ; so the frame of our hearts with respect unto them , is such from first to last , as stands in need of all the evidence that can be given unto them . for there is in us by nature an aversation unto them , and a dislike of them . in the wisdom of our carnal minds we look on them as foolish and useless . and when this woful enmity is conquered by the mighty power of god , and the souls of sinners wrought over to approve of these effects of divine wisdom and grace , yet no man can recount how many doubts , fears , jealous suspicions we are , as to our closing with them by faith , obnoxious unto . every ones own heart , if he have any acquaintance with it , if he be diligent in the examination of it , will sufficiently satisfie him what objections faith in this matter hath to conflict withal . and it is to be feared that he who is insensible of the oppositions that arise against sincere believing , never yet knew what it is so to believe . to encourage and strengthen our hearts against them , to give power unto faith against all oppositions , doth god thus reveal the wisdom of his counsel and the glorious springs of this ministration whereinto our whole faith is principally resolved . and indeed we may try the sincerity of our faith by its respect unto these things . it may be some , for ought i know , may be carried on in such an easie course and be so preserved from perplexing temptations as not to be driven to seek their relief so deep , as these springs of gods confirmation of the office of christ by his oath do lye : but yet he that doth not of his own choice refresh his faith with the consideration of them , and strengthen it with pleas in his supplications taken from thence , seems to me to be greatly unacquainted with what it is truly to believe . verse xxii . by so much was jesus made a surety of a better testament . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by so much answers directly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . . in as much . there is therefore an immediate connexion of these words unto that verse . hence ver . . wherein a confirmation is interserted of the principal assertion , is justly placed in a parenthesis in our translation . so the sense of the words is to this purpose : and in as much as he was not made a priest without an oath , he is by so much made the surety of a better testament . and there may be a twofold design in the words . ( . ) that his being made a priest by an oath made him meet to be the surety of a better testament ; or ( . ) that the testament whereof he was the surety must needs be better than the other ; because he who was the surety of it was made a priest by an oath . in the one way , he proves the dignity of the priesthood of christ from the new testament ; and in the other the dignity of the new testament from the priesthood of christ. and we may reconcile both these senses by affirming , that really and efficiently the priesthood gives dignity unto the new testament , and declaratively the new testament sets forth the dignity of the priesthood of christ. it is owned tacitely , that the priesthood of levi , and the old testament were good , or these could not be said to be better in way of comparison . and good they were because appointed of god , and of singular use unto the church during their continuance . but this priesthood and testament are better , by so much as that which is confirmed with an oath , is better than that which is not so , which alone gives the proportion of comparison in this place . many other advantages there were of the priesthood of christ , and of the new testament in comparison unto those of old , all which encrease the proportion of difference ; but at present the apostle considers only what depends on the oath of god. wherefore the design of the comparison contained in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is , that whereas this priest after the order of melchisedec , was designed to be the surety of another testament , he was confirmed in his office by the oath of god , which gives a prcheminence both unto his office and the testament whereof he was to be a surety . in the assertion it self that jesus was made a surety of a better testament , we may consider , ( . ) what is included or supposed in it , and ( . ) what is literally expressed . three things are included and supposed in this assertion . ( . ) that there was another testament that god had made with his people . ( . ) that this was a good testament . ( ) that this testament had in some sense a surety . as unto what is expressed in these words , there are four things in them . ( . ) the name of him who was the subject discoursed of , it is jesus . ( . ) what is affirmed of him , he was a surety . ( . ) how he became so , he was made so . ( . ) whereof he was a surety , and that is of a testament of god. which , ( . ) is described by its respect unto the other before mentioned , and its preference above it , it is a better testament . . it is supposed that there was another testament which god had made with his people . this the apostle supposeth in this whole context , and at length brings his discourse unto its head and issue in the eighth chapter , where he expresly compareth the two testaments the one with the other . now this was the covenant or testament that god made with the hebrews on mount sinai when he brought them out of egypt , as is expresly declared in the ensuing chapters , whereof we must treat in its proper place . . it is supposed , that this was a good testament . it was so in it self , as an effect of the wisdom and righteousness of god. for all that he doth is good in it self , both naturally and morally , nor can it otherwise be . and it was of good use unto the church , namely , unto them who looked unto the end of it , and used it in its proper design . unto the body of the people indeed , as far as they were carnal , and looked only on the one hand for temporal benefits by it , or on the other for life and salvation , it was an heavy yoke , yea the ministration of death . with respect unto such persons and ends it contained statutes that were not good , commandments that could not give life ; and was every way unprofitable . but yet in it self it was on many accounts good , just and holy. ( . ) as it had an impression upon it of the wisdom and goodnesse of god. ( ) as it was instructive in the nature and demerit of sin. ( . ) as it directed unto and represented the only means of deliverance by righteousnesse and salvation in christ. ( . ) as it established a worship which was very glorious and acceptable unto god during its season . but as we shall shew afterwards , it came short in all excellencies and worth of this whereof christ is the surety . . it is supposed that this testament had a mediator . for this new testament having a surety , the other must have so also . but who this was must be inquired . . some would have our lord jesus christ to be the surety of that testament also . for so our apostle affirms in general , there is one god , and one mediator between god and man , the man christ jesus , who gave himself a ransome for all to be testified in due time ; tim. . , . be the covenant or testament what or which it will , there is but one mediator between god and man. hence our apostle says of him , that jesus christ is the same yesterday , to day , and for ever , chap. . . if therefore he be the only mediator to day under the new testament , he was so also yesterday under the old. answ. . there is some difference between a mediator at large , and such a mediator as is withal a surety . and however on any account christ may be said to be the mediator of that covenant , he cannot be said to be the surety of it . . the place in timothy cannot intend the old covenant but is exclusive of it . for the lord christ is there called a mediator with respect unto the ransome that he paid in his death and bloodshedding . this respected not the confirmation of the old covenant , but was the abolition of it ; and the old was confirmed with the blood of beasts , as the apostle expresly declares , chap. . . . . the lord christ was indeed in his divine person the immediate administrator of that covenant , the angel and messenger of it on the behalf of god the father ; but this doth not constitute him a mediator properly : for a mediator is not of one , but god is one . . the lord christ was a mediator under that covenant , as to the original promise of grace , and the efficacy of it , which were administred therein ; but he was not the mediator and surety of it as it was a covenant : for had he been so , he being the same yesterday , to day , and for ever , that covenant could have never been disanulled . . some assert moses to have been the surety of the old testament . for so it is said , that the law was given by the disposition of angels in the hand of a mediator . gal. . . that is , of moses ; whom the people desired to be the internuncius between god and them , exod. . . deut. . . chap. . . answ. ( . ) moses may be said to be the mediator of the old covenant in a general sense , inasmuch as he went between god and the people , to declare the will of god unto them , and to return the profession of obedience from them unto god ; but he was in no sense the surety thereof . for on the one side god did not appoint him in his stead to give assurance of his fidelity unto the people . this he took absolutly unto himself in those words wherewith all his laws were prefaced ; i am the lord thy god. nor did he , nor could he on the other side undertake unto god for the people ; and so could not be esteemed in any sense the surety of the covenant . ( . ) the apostle hath no such argument in hand , as to compare christ with moses , nor is he treating of that office wherein he compares him with him , and prefers him above him , which was his prophetical office whereof he had before discoursed , chap. , , , , . vvherefore . it was the high priest alone who was the surety of that covenant . it was made and confirmed by sacrifices , psal. . . as we shall see more at large afterwards , chap. . , . and if moses were concerned herein , it was as he executed the office of the priest in an extraordinary manner . therefore the high-priest offering solemn sacrifices in the name and on the behalf of the people , making attonement for them according to the terms of that covenant , supplyed the place of the surety thereof . and we may observe , that how good and glorious soever any thing may appcar to be , or really be in the worship of god , or as a way of our coming to him , or walking before him ; if it be not ratified in and by the immediate suretiship of christ , it must give way unto that which is better ; it could be neither durable in it self , nor make any thing perfect in them that made use of it . . in what is positively asserted in the words we may observe , . the person who is the subject spoken of , and that is , jesus . he had in general declared the nature of the priesthood of him who was to have that office , according to the order of melchisedec . but he had not yet in this whole chapter , that is , from the beginning of this discourse , mentioned who that person was , or named him . but here he makes application of the whole unto him ; it is jesus who in all these things was intended . and this he doth suitably unto his design and occasion . for two things were in question among the hebrews . ( . ) what was the nature of the office of the messiah . ( . ) who was the person . for the first of these , he proves unto them from their own acknowledged principles , that he was to be a priest , as also what was the nature of that priesthood , and what would be the necessary consequents of the setting up that office in the church , and the exercise of it : this his whole precedent discourse is designed unto . now he asserts the second part of the difference , namely , that it was jesus who is this priest , because in him alone do all things concurre that were to be in that priest , and he had now discharged the principal part and duty of that office. it was sufficient for the church of the jews to believe in the messiah , and to own the work of redemption which he was to accomplish . nor did the meer actual coming of christ make it absolutely necessary that they should all immediately be obliged to believe him to be the person . many , i doubt not , died after his incartion and went to heaven without an actual belief that it was he who was their redeemer . but their obligation unto faith towards that individual person arose from the declaration that was made of him , and the evidences given to prove him to be the son of god , the saviour of the world . so he tells those unto whom he preached and who saw his miracles , if ye believe not that i am he , ye shall dye in your sins , john . . it would not now suffice them to believe in the messiah in general , but they were also to believe , that jesus was he , or they must perish for their unbelief . howbeit they only were intended who hearing his words and seeing his miracles , had sufficient evidence of his being the son god. of others in the same church , this was not as yet required . nor , it may be , doth our saviour oblige them immediately unto faith in this matter ; only he declares what would be the event with them , who upon his accomplishment of his work in the earth , and the sending of the holy ghost after his ascension , whereby he gave the principal declaration and evidence of his being the messiah , should continue in their unbelief . hereon and not before , the belief in his individual person , in jesus the son of god , became the foundation of the church ; so that whoever beleived not in him did die in their sins . wherefore the apostles immediately upon the coming of the holy ghost , made this the first and principal subject of their preaching , namely , that jesus was the christ. see acts , , , . so our apostle in this place , having asserted the nature of the office of the promised messiah , makes an application of it unto his person , as he also had done , chap. . . and we may observe that , all the priviledges , benefits and advantages of the offices and mediation of christ , will not avail us , unless we reduce them all unto faith in his person . indeed it is not so much what is done , though that be unconceivably great , as by whom it is done , namely , jesus the son of god , god and man in one person . it is a matter of somewhat a surprizing nature , that divers in these days do endeavour to divert the minds and faith of men from a respect unto the person of christ. but that the crafts of satan have made nothing , be it never so foolish or impious in religion , to seem strange , a man could not but admire how such an attempt should be either owned or countenanced . for my part i must acknowledge that i know no more of christian religion but what makes me judge , that the principal trouble of believers in this world , lies herein , that they can no more fervently love , nor more firmly believe in the person of christ , than what they have as yet attained unto . but this notion hath been vented and carried on among us , by persons who out of an aym after things novel and contrary to the received faith , have suffered themselves to be imposed on by those who have other principles than what they seem to own . for the socinians denying the divine nature of christ , do , ( in the pursuit of that infidelity ) their utmost to take the minds of men from a regard unto his person , and would reduce all religion unto a meer obedience unto his commands . and indeed there can be no place for that divine faith in him , trust on him , and love unto him which the church always professed , if it be supposed that he is not god and man in one person . and their reasonings , they are unto this purpose , which some represent unto us , who yet will not avow that principle from whence alone they are taken and do rise . but so long as we can hold the head , or this great foundation of religion , that the lord christ is the eternal son of god , which alone gives life and efficacy unto his whole work of mediation , our faith in all its actings will be reduced unto his person ; there it beginneth , there it endeth . it is jesus who is this mediator and surety of the covenant , in whose person god redeemed the church with his own blood. . that which is affirmed of this person is , that he was made a surety . . the way whereby he became so , is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he was made so . so is this word used with respect unto him , chap. . . of the same importance with another translated appointed , chap. . . and it signifies what is expressed , chap. . . the places may be consulted with our exposition of them . respect is had herein unto the acts of god the father in this matter . what are those acts of god , whether eternal or temporal that did concurre unto or any way belong unto the investiture of christ in his offices , i have at large declared on chap. . , , . and more particularly for what concerns his priesthood , it hath been handled apart in our exercitations on that subject . but we may here also observe , that the whole undertaking of christ and the whole efficacy of the discharge of his office depends on the appointment of god even the father . . it is affirmed that he was thus made , appointed or constituted , that is , by god himself a surety , which is farther declared by the addition of that whereunto his suretiship had a respect , namely , a better covenant ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and its use , we must treat expressely afterwards . here we shall only observe that in this word the apostle takes many things as granted among the hebrews . as , . that there was to be another covenant or testament of god with and towards the church , besides that which he made with israel when he brought them out of egypt . the promises hereof are so frequently repeated in the prophets especially those who prophecyed towards the latter end of their church state , that there could be no question about it , nor could they be ignorant of it . . that this new covenant or testament should be better than the former , which was to be disanulled thereby . this carried along with it , it s own evidence . for after god in his wisdom and goodness had made one covenant with his people , he would not remove it , abolish it , and take it away by another , unless that other were better than it ; especially declaring so often as he doth , that he granted them this new covenant , as the highest effect of his grace and kindness towards them . and that indeed it was expressely promised to be a better covenant than the former , we shall see in the next chapter , if we live and god will. . it is supposed that this better covenant must have a surety . the original covenant that god made with adam had none , and therefore was it quickly broken and disanulled . the especial covenant made with israel had no surety , properly so called . only therein the high priest did represent what was to be done by any one that should undertake to be such a surety . of the word and its signification we have spoken before . and in our enquiry into the nature of this suretiship of christ , the whole will be resolved into this one question , namely , whether the lord christ was made a surety only on the part of god unto us , to assure us that the promise of the covenant on his part should be accomplished , or also an undertaker on our part for the performance of what is required , if not of us , yet with respect unto us , that the promise may be accomplished . the first of these is vehemently asserted by the socinians , who are followed by grotius and hammond in their annotations on this place . the words of schlictingius are . sponsor foederis appellatur jesus , quod nomine dci nobis spoponderit , id est , fidem fecerit deum foederis promissiones servaturum esse . non verò quasi pro nobis spoponderit deo , nostrorumve debitorum solutionem in se receperit . nec enim nos misimus christum sed deus , cujus nomine christus ad nos venit , foedus nobiscum panxit , ejusque promissiones ratas fore spopondit & in se recepit , ideoque nec sponsor simpliciter sed foederis sponsor nominatur . spopondit auiem christus pro foederis divini veritate , non tantùm quatenùs id firmum ratumque fore verbis perpetuo testatus est , sed etiam quatenus muneris sui fidem maximis rerum ipsarum comprobavit documentis , tum perfectâ vit ae innocentia & sanctitate , tum divinis plané quae patravit operibus , tum mortis adeò truculentae , quam pro doctrin ae suae veritate subiit , perpessione . after which he subjoyns a long discourse about the evidences which we have of the veracity of christ. and herein we have a brief account of their whole opinion concerning the mediation of christ. the words of grotius are ; spopondit christus . i. e. nos certos promissi fecit , non solis verbis sed perpetuâ vitae saenctitate , morte ob id toleratâ , et miraculis plurimis , which are an abridgment of the discourse of schlictingius . to the same purpose dr. hammond expounds it , that he was a sponsor or surety for god unto the confirmation of the promises of the covenant . on the other hand the generality of expositors antient and modern , of the roman and protestant churches , affirm that the lord christ as the surety of the covenant was properly a surety or undertaker unto god for us , and not a surety or undertaker unto us for god. and because this is a matter of great importance , wherein the faith and consolation of the church is highly concerned , i shall insist distinctly upon it . and first , we may consider the argument that is produced to prove , that christ was only a surety for god unto us . now this is taken neither from the name nor nature of the office or work of a surety , nor from the nature of the covenant whereof he was a surety , nor of the office wherein he was so . but the sole argument insisted on , is , that we do not give christ as a surety of the covenant unto god , but he gives him unto us , and therefore he is a surety for god and the accomplishment of his promises , and not for us to pay our debts , or to answer what is required of us . but there is no force in this argument . for it belongs not unto the nature of a surety , by whom he is or may be designed unto his office and work therein . his own voluntary susception of the office and work , is all that is required thereunto , however he may be designed or induced to undertake it . he who of his own accord doth voluntarily undertake for another , on what grounds , reasons or considerations soever he doth so , is his surety . and this the lord christ did in the behalf of the church . for when it was said , sacrifice and burnt offerings and whole burnt-offerings for sin god would not have , or accept as sufficient to make the attonement that he required , so as that the covenant might be established and made effectual unto us , then said he , lo i come to do thy will o god , heb. . , . he willingly , and voluntarily , out of his own abundant goodness and love took upon him to make attonement for us , wherein he was our surety . and accordingly this undertaking is ascribed unto that love which he exercised herein , gal. . . john . . rev. . . and there was this in it moreover that he took upon him our nature or the seed of abraham , wherein he was our surety . so that although we neither did nor could appoint him so to be , yet he took from us that wherein and whereby he was so : which was as much as if we had designed him unto his work , as to the true reason of his being our surety . wherefore notwithstanding those antecedent transactions that were between the father and him in this matter , it was the voluntary engagement of himself to be our surety , and his taking our nature upon him for that end , which was the formal reason of his being instituted in that office. . we may consider the arguments , whence it is evident that he neither was nor could be a surety unto us for god , but was so for us unto god. for , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a surety , is one that undertaketh for another wherein he is defective really or in reputation . whatever that undertaking be , whether in words of promise , or in depositing of real security in the hands of an arbitrator , or by any other personal engagement of life and body , it respects the defect of the person for whom any one becomes a surety . such an one is sponsor or fidejussor in all good authors and common use of speech . and if any one be of absolute credit himself , and of a reputation every way unquestionable , there is no need of a surety , unless in case of mortality . the words of a surety in the behalf of another whose ability or reputation is dubious , are , ad me recipio , faciet aut faciam . and when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken adjectively as sometimes it is , it signifies him who is satisdationibus obnoxius ; liable to payments for others that are non-solvent . . god can therefore have no surety properly , because there can be no imagination of any defect on his part . there may be indeed a question whether any word or promise be a word or promise of god. to assure us hereof , it is not the work of a surety , but only any one or any means that may give evidence that so it is . but upon a supposition that what is proposed , is his word or promise , there can be no imagination or fear of any defect on his part , so as that there should be any need of a surety for the performance of it . he doth indeed make use of witnesses to confirm his word , that is , to testifie that such promises he hath made and so he will do . so the lord christ was his witnesse , isa. . . ye are my witnesses , saith the lord , and my servant whom i have chosen . but they were not all his sureties . so he affirms that he came into the vvorld to bear witnesse unto the truth , john . that is , the truth of the promises of god ; for he was the minister of the circumcision for the truth of the promises of god unto the fathers , rom. . . but a surety for god properly so called he was not , nor could be . the distance and difference is wide enough between a witnesse and a surety ; for a surety must be of more ability , or more credit and reputation than he for whom he is a surety , or there is no need of his suretiship . this none can be for god , no not the lord christ himself , who in his whole work was the servant of the father . and the apostle doth not use this word in a general improper sense for any one that by any means gives assurance of any other thing ; for so he had asserted nothing peculiar unto christ. for in such a sense all the prophets and apostles were sureties for god , and many of them confirmed the truth of his vvord and promises with the laying down of their lives . but such a surety he intends as undertaketh to do that for others , which they cannot do for themselves , or at least are not reputed to be able to do what is required of them . . the apostle had before at large declared who and what was gods surety in this matter of the covenant , and how impossible it was that he should have any other : and this was himself alone interposing himself by his oath . for in this cause , because he had none greater to swear by , he sware by himself , chap. . , . vvherefore if god would give any other surety besides himself , it must be one greater then he. this being every way impossible , he swears by himself only . many ways he may and doth use for the declaring and testifying of his truth unto us , that we may know and believe it to be his word ; and so the lord christ in his ministry was the principal witnesse of the truth of god. but other surety than himself he can have none . and therefore , . vvhen he would have us in this matter , not only come unto the full assurance of faith concerning his promises , but also to have strong consolation , he resolves it wholly into the immutability of his counsel , as declared by his promise and oath , chap. . , . so that neither is god capable of having any surety properly so called , neither do we stand in need of any on his part for the confirmation of our faith in the highest degree . . vve on all accounts stand in need of a surety for us , or on our behalf . neither without the interposition of such a surety could any covenant between god and us be firm and stable , or an everlasting covenant ordered in all things and sure . in the first covenant made with adam there was no surety , but god and man were the immediate covenanters . and although we were then in a state and condition able to perform and answer all the terms of the covenant , yet was it broken and disanulled . if this came to pass by the failure of the promise of god , it was necessary that on the making of a new covenant , he should have a surety to undertake for him , that the covenant might be stable and everlasting . but this is false and blasphemous to imagine . it was man alone who failed and brake that covenant . vvherefore it was necessary that upon the making of the new covenant , and that with a design and purpose that it should never be disanulled , as the former was , that we should have a surety and undertaker for us . for if that first covenant was not firm and stable because there was no surety to undertake for us , notwithstanding all that ability which we had to answer the terms of it , how much less can any other be so , now our natures are become depraved and sinful ? wherefore we alone are capable of a surety properly so called for us , we alone stood in need of him , and without him the covenant could not be firm and inviolable on our parts : the surety therefore of this covenant is so with god for us . . it is the priesthood of christ that the apostle treats of in this place , and that alone . vvherefore he is a surety as he is a priest and in the discharge of that office , and is therefore so with god on our behalf . this schlictingius observes and is aware what will ensue thereon against his pretensions , which he endeavours to obviate . mirum ( saith he ) porrò alicui videri posset , cur d. auctor de christi sacerdotio in superioribus & in sequentibus agens , derepente eum sponsorem foederis , non verò sacerdotem vocet . cur non dixerit , tantò praestantioris foederis factus est sacerdos jesus ? hoc enim planè requirere videtur totus orationis contextus . credibile est in voce sponsoris sacerdotium quoque christi intelligi . sponsoris enim non est solùm alieno nomine quippiam promittere , & fidem suam pro alio interponere ; sed etiam , si ita res ferat , alterius nomine id quod spopondit , praestare . in rebus quidem humanis , si id non praestet is pro quo sponsor fide jussit ; hic verò propter contrariam causam ( nam prior hic locum habere non potest ) nempe quatenus ille , pro quo spopondit christus , per ipsum christum promissa sua nobis exhibet , quâ in re praecipuè christi sacerdotium continetur . answ. ( . ) it may indeed seem strange unto any one who imagineth christ to be such a surety as he doth , why the apostle should so call him and so introduce him in the description of his priestly office , as that which belongeth thereunto . but grant what is the proper work and duty of a surety , and who the lord jesus was a surety for , and it is evident that nothing more proper or pertinent could be mentioned by him , when he was in the declaration of that office . ( . ) he confesseth that by his exposition of this suretiship of christ , as making a surety for god , he contradicteth the nature and only notion of a surety among men . for such a one he acknowledgeth doth nothing but in the defect and inability of them for whom he is ingaged and doth undertake . he is to pay that which they owe , and to do what is to be done by them , which they cannot perform . and if this be not the notion of a surety in this place , the apostle makes use of a word no where else used in the whole scripture , to teach us that which it doth never signifie among men , which is improbable and absurd . for the sole reason why he did make use of it was , that from the nature and notion of it among men in other cases , we may understand the signification of it , what he intends by it , and what under that name he ascribes unto the lord jesus . ( . ) he hath no way to solve the apostles mention of christs being a surety in the description of his priestly office , but by overthrowing the nature of that office also . for to confirm this absurd notion that christ as a priest was a surety for god , he would have us believe that the priesthood of christ consists in his making effectual unto us the promises of god , or his effectual communicating of the good things promised unto us ; the falshood of which notion really destructive of the priesthood of christ , i have elsewhere at large detected and confuted . wherefore seeing the lord christ is the surety of the covenant as a priest , and all the sacerdotal actings of christ have god for their immediate object , and are performed with him on our behalf , he was a surety for us also . it remaineth that we enquire positively , how the lord christ was the surety of the new covenant , and what is the benefit we receive thereby . and unto this purpose we must first consider that opinion of some , that the whole end of the mediation of christ , was only to procure the new covenant ; although at first view it be irreconcileable unto the nature and notion of a surety . for a surety is not the procurer of that whereofhe is the surety , but only the undertaker for its accomplishment . but we must more distinctly consider this assertion , and in what sense christ may be said to procure the new covenant by his death and mediation . and to this end we must observe that the new covenant may be considered divers ways in various respects . . in the designation and preparation of its terms and benefits in the counsel of god. and this although it have the nature of an eternal decree , yet is it distinguished from the decree of election , which first and properly respects the subjects or persons for whom grace and glory are prepared . for this respects the preparation only of that grace and glory , as to the way and manner of their communication . it is true , this purpose or counsel of gods will , is not called the covenant of grace , which is the expresse declared exemplification of it . the covenant of grace , i say , is only the declaration of this counsel of gods vvill , accompanied with the means and powers of its accomplishment , and the prescription of the ways whereby we are to be interested in it , and made partakers of the benefits of it . but in the enquiry after the procuring cause of the new covenant , it is the first thing that ought to come under consideration for nothing can be the procuring cause of the covenant which is not so of this spring and fountain of it , of this idea of it in the mind of god. but this is no where in the scripture affirmed to be the effect of the death or mediation of christ , and so to ascribe it , is to overthrow the whole freedom of eternal grace and love. neither can any thing that is absolutely eternal as is this decree and counsel of god , be the effect of , or be procured by any thing that is external and temporal . and besides , it is expresly assigned unto absolute love and grace : see ephes. . , , . with all those places where the love of god is assigned as the sole cause of the designation of christ unto his office , and the sending of him . . it may be considered with respect unto the federal transactions between the father and son , concerning the accomplishment of this counsel of his will. what these were , wherein they did consist , i have declared at large in my exercitations . neither do i call this the covenant of grace absolutely , nor is it so called in the scripture . but it is that wherein it had its establishment , as unto all the ways , means and ends of its accomplishment ; and all things so disposed , as that it might be effectual unto the glory of the wisdom , grace , righteousness and power of god. wherefore the covenant of grace could not be procured by any means or cause , but that which was the cause of this covenant of the mediator , or of god the father with the son as undertaking the work of mediation . and as this is no where ascribed unto the death of christ in the scripture , so to assert it , is contrary unto all spiritual reason and understandings . who can conceive that christ by his death , should procure the agreement between god and him , that he should dye ? . with respect unto the declaration of it : this you may call gods making or establishing of it with us , if you please , though making of the covenant in the scripture is applyed only unto its execution or actual application unto persons . but this declaration of the grace of god , and the provision in the covenant of the mediator for the making of it effectual unto his glory , is most usually called the covenant of grace . and this is twofold . . in the way of a singular and absolute promise , as it was first declared unto , and thereby established with adam and afterwards with abraham . this is the declaration of the purpose of god , or the free determination of his vvill as to his dealing with sinners , on the supposition of the fall and the forfeiture of their first covenant state . hereof the grace and vvill of god was the only cause : heb. . . and the death of christ could not be the means of its procurement ; for he himself and all that he was to do for us , was the substance of that promise wherein this declaration of gods grace and purpose was made , or of this covenant of grace which was introduced and established in the room of that which was broken and disanulled as unto the ends and benefits of a covenant . the substance of the first promise , wherein the whole covenant of grace was virtually comprized , directly respected and expressed the giving of him , for the recovery of mankind from sin and misery by his death . gen. . . vvherefore if he , and all the benefits of his mediation , his death and all the effects of it , be contained in the promise of the covenant , that is , in the covenant it self ; then was not his death the procuring cause of that covenant , nor do we owe it thereunto . . in the additional prescription of the way and means whereby it is the will of god that we shall enter into a covenant state with him , or be interested in the benefits of it . this being virtually comprized in the absolute promise , is expressed in other places by the way of the conditions required on our part . this is not the covenant but the constitution of the terms on our part , whereon we are made partakers of it . nor is the constitution of these terms an effect of the death of christ , or procured thereby . it is a meer effect of the soveraign wisdom and grace of god. the things themselves as bestowed on us , communicated unto us , wrought in us by grace , are all of them effects of the death of christ ; but the constitution of them to be the terms and conditions of the covenant , is an act of meer soveraign wisdom and grace . god so loved the vvorld as to send his only begotten son to dye , not that faith and repentance might be the means of salvation , but that all his elect might believe , and all that believe might not perish , but have life everlasting . but yet it is granted that the constitution of these terms of the covenant doth respect the federal transactions between the father and the son , wherein they were ordered to the praise of the glory of gods grace ; and so although their constitution was not the procurement of his death , yet without respect unto it , it had not been . vvherefore the sole cause of making the new covenant in any sense , was the same with that of giving christ himself to be our mediator , namely , the purpose , counsel , goodnesse , grace and love of god , as it is every where expressed in the scripture . it may be therefore enquired what respect the covenant of grace hath unto the death of christ or what influence it hath thereunto . i answer , it hath a threefold respect thereunto . . in that it was confirmed , ratified , and made irrevocable thereby . this our apostle insists upon at large , chap. . ver . , , , , , . and he compares his blood in his death and sacrifice of himself , unto the sacrifices and their blood whereby the old covenant was confirmed , purified , dedicated or established , ver . , . now these sacrifices did not procure that covenant , or prevail with god to enter into it , but only ratified and confirmed it ; and this was done in the new covenant by the blood of christ , in the way that shall be afterwards declared . . he thereby underwent , and performed all that which in the righteousnesse and vvisdome of god required that the effects , fruits , benefits and grace intended , designed and prepared in the new covenant , might be effectually accomplished and communicated unto sinners . hence although he procured not the covenant for us by his death , yet he was in his person , mediation , life , and death , the only cause and means whereby the whole grace of the covenant is made effectual unto us . for , . all the benefits of it were procured by him ; that is , all the grace , mercy , priviledges and glory that god had prepared in the counsel of his vvill , and proposed in the covenant or promises of it , are purchased , merited , and procured by his death , and effectually communicated or applyed unto all the covenanters , by vertue thereof , with other of his mediatory acts. and this is much more an eminent procuring of the new covenant , than what is pretended about the procurement of its terms and conditions . for if he should have procured no more but this , if we owe this only unto his mediation , that god would thereon , and did grant and establish this rule , law , and promise , that whosoever believed should be saved , it was possible that no one should be saved thereby ; yea if he did no more , considering our state and condition , it was impossible that any one should so be . these things being premised we shall now briefly declare how or wherein he was the surety of the covenant , as he is here called . a surety , sponsor , vas , praes , fidejussor , for us the lord christ was , by his voluntary undertaking out of his rich grace and love , to do , answer , and perform all that is required on our parts , that we may enjoy the benefits of the covenant , the grace and glory prepared , proposed and promised in it , in the way and manner determined on by divine wisdom . and this may be reduced unto two heads . . he undertook as the surety of the covenant to answer for all the sins of those who are to be , and are made partakers of the benefits of it . that is , to undergo the punishment due unto their sins ; to make attonement for them , by offering himself a propitiatory sacrifice for their expiation , redeeming them by the price of his blood from their state of misery and bondage under the law and the curse of it , isa. , , , , . matth. . . tim. . . cor. . . rom. . , . heb. . , , , . rom. . , . cor. . , , . gal. . . and this was absolutely necessary , that the grace and glory prepared in the covenant might be communicated unto us . vvithout this undertaking of his , and performance of it , the righteousness and faithfulness of god would not permit , that sinners , such as had apostatized from him , despised his authority , and rebelled against him , falling thereby under the sentence and curse of the law , should again be received into his favour , and be made partakers of grace and glory . this therefore the lord christ took upon himself , as the surety of the covenant . . that those who were to be taken into this covenant should receive grace enabling them to comply with the terms of it , fulfil its conditions , and yield the obedience which god required therein . for by the ordination of god , he was to procure , and did merit and procure for them the holy spirit , and all the needful supplies of grace to make them new creatures , and enable them to yield obedience unto god from a new principle of spiritual life , and that faithful unto the end . so was he the surety of this better covenant . obs. the stability of the new covenant depends on the suretiship of christ and is secured unto believers thereby . the introduction of a surety in any case is to give stability and security . for it is never done but on a supposition of some weakness , or defect on one account or other . if in any contract , bargain , or agreement , a man be esteemed every way responsible both for ability and fidelity , there is no need of a surety , nor is it required . but yet whereas there is a defect or weakness amongst all men , mentioned by our apostle in the next verses , namely , that they are all mortal and subject unto death , in which case neither ability nor fidelity will avail any thing ; men in all cases of importance need sureties . these give the utmost confirmation that affairs among men are capable of . so doth the suretiship of christ on our behalf in this covenant . for the evidencing whereof , we may consider , . the first covenant as made with adam , had no surety . as unto that which in the new covenant the suretiship of christ doth principally respect , it had no need of any . for there was no sin , transgression or rebellion against god to be satisfied for , so that it was absolutely incapable of a surety unto that end . but as to the second part of it , or his undertaking for us , that through supplies of strength from him , we shall abide faithful in the covenant , according to the terms and tenure of it ; this had no inconsistency with that first state . as the lord christ upon his undertaking the work of mediation , became an immediate head unto the angels that sinned not , whereby they received their establishment and security from any future defection ; so might he have been such an head unto , and such an undertaker for man in innocency . no created nature was or could have been unchangeable in its condition and state , meerly on its root of creation . as some of the angels fell at first , forsaking their habitation , falling from the principle of obedience which had no other root but in themselves ; so the rest of them , all of them , might afterwards have in like manner apostatized and fallen from their own innate stability , had they not been gathered up into the new head of the creation , the son of god as mediator ; receiving a new relation from thence , and establishment thereby . so it might have been with man in innocency : but god in his infinite soveraign wisdom saw it not meet that so it should be . man shall be left to the exercise of that ability of living unto god , which he had received in his creation , and which was sufficient for that end : a surety god gave him not . and therefore although he had all the advantage which a sinless nature filled with holy principles , dispositions , and inclinations , free from all vitious habits , rebellious affections , inordinate imaginations , could afford unto him ; yet he broke the covenant , and forfeited all the benefits thereof . whatever there was besides in that covenant , of grace , power , ability , and the highest obligations unto duty ; yet all was lost for want of a surety . and this abundantly testifies unto the preheminence of christ in all things . for whereas adam with all the innumerable advantages he had , that is , all helps necessary in himself , and no opposition or difficulty from himself to conflict withal , yet utterly brake the covenant wherein he was created and placed ; believers who have little strength in themselves , and a powerful inbred opposition unto their stability , are yet secured in their station by the interposition of the lord christ as their surety . . when god made a covenant with the people in the wilderness , to manifest that there could be no stability in it without respect unto a surety , that it could not continue , no not for a day , he caused it to be dedicated or confirmed with the blood of sacrifices . this the apostle declares , and withal its typicalness with respect unto the new covenant and the confirmation of it with the blood of christ , chap . , , , . and afterwards , as we have declared , the high priest in the sacrifices that he offered , was the typical mediator and surety of that covenant . and the end of this appointment of god , was to manifest , that it was from the blood of the true sacrifice , namely , that of jesus christ , that the new covenant was to receive its stability . and we need a surety unto this purpose , . because in the state and condition of sin , we are not capable of immediate dealing or covenanting with god. there can be no covenanting between god and sinners , unless there be some one to stand forth in our name , to receive the terms of god , and to undertake for us . so when god began to treat immediately from heaven with the people of old , they all jointly professed , that such was the greatness and glory of god , such the terror of his majesty , that it was impossible for them so to treat with him ; and if he spake unto them any more , they should all dye and be consumed . vvherefore with one consent they desired that there might be one appointed between god and them , to transact all things and to undertake for them as to their obedience , which god well approved in them . deut. . , , , , , , , , . adam indeed in the state of innocency could treat immediately with god , as unto that covenant wherein he was placed . for notwithstanding his infinite distance from god , yet god had made him for converse with himself , and did not despise the work of his own hands . but immediately upon the entrance of sin he was sensible of the losse of that priviledge , whereon he both fled and hid himself from the presence of god. and hence those who of old thought they had seen god , concluded that they should dye , as being sensible of their incapacity to treat immediately with him . so when the prophet cryed out that he was undone or cut off , because of the immediate presence of god , his eyes having seen the king the lord of hosts ; isa. . . he was not relieved from his apprehensions , untill his mouth was touched with a coal from the altar , a type of the mediation and sacrifice of christ. vvhilst we have any thing of sin remaining in us , we can have nothing to do with god immediately . wherefore that there may be any covenant between god and us , much more such an one as shall be ordered in all things and sure , there must be one to stand before god in our stead , to receive the terms of god , and declare them unto us , and to undertake for us that we shall stand unto them and make them good to the glory of god. and in this sense was the new covenant firstly made with christ ; not only as he undertook the work of mediation , which he did upon the especial eternal compact which was between the father and him ; but also as he undertook for all the elect to receive the terms of the covenant from god for them , in which sense the promise in the first place was made unto the seed that is one , which is christ , gal. . . and to answer for them , that they should receive and stand to those terms . for he said , surely they are my people , children that will not lye , so he was their saviour , isaiah . . vvherefore it could not be upon the account of gods holiness and glorious greatness , that there should be any new covenant at all between god and sinners , without the interposition of a surety . nor did it become the infinite vvisdom of god , after man had broken and disanulled the covenant made with him in innocency , to enter into a new covenant with him in his fallen condition , without an immediate undertaker , that it should be assuredly kept and the ends of it attained . if you have lent a man a thousand pounds upon his own security , when he owed nothing else , nor was indebted to any other ; and he hath not only failed in his payment , but contracted other debts innumerable , will you now lend him ten thousand pounds on the same security expecting to receive it again ? had god entred into never so many covenants with men , without such a surety and undertaker , they would have been all broken and disanulled , as he well knew . he knew that we would deal very treacherously , and were rightly called transgressors from the vvomb , isaiah . . but so to covenant with us , would no way have become the infinite vvisdom of god. vvherefore he laid help upon one that is mighty , he exalted one chosen out of the people , psal. . . he committed this work unto jesus christ , and then said concerning us , now deliver them , for i have found a ransom . . the changeableness of our condition in this world , requires a surety for us , to render the covenant firm , stable and unalterable . so the psalmist complaining of our frail and mutable condition shews , that it is in christ alone that we have all our establishment , psal. . , , , . of old thou hast laid the foundations of the earth , &c. that it is the lord christ the son of god that in an especial manner is intended , i have shewed and proved at large on chap. . . where this passage in the psalm is applyed unto him . and the conclusion that the psalmist makes from the consideration of his immutability , is this , the children of thy servants shall continue , and their seed shall be established before thee , ver . . without an interest in him and his stability we are subject to change , alter , decline , so as it is impossible the covenant should be sure unto us . the very nature of the principle whereby we live , and walk before god in this world , renders our condition alterable in it self . for we walk by faith and not by sight , cor. . . it is vision alone , or the immediate enjoyment of god which will enstate us in an unalterable condition . whilst we walk by faith , it is otherwise with us , and we depend wholly on our surety for our security in the covenant . . vvho is it among the whole society of believers , that is not sensible of such actual dispositions unto change , yea such actual changes , as that it is not evident unto him , that his final stability depends on the undertaking of a surety ? no man can give an account from himself whence it is , that he hath not already utterly broken covenant with god. there is no one corruption , no one temptation , but doth evidence a sufficiency in themselves to defeat us of our covenant interest , if we stood upon our own bottoms . it is faith alone with respect unto the suretiship of christ , which discovers how we have been kept hitherto , and which gives us any comfortable prospect of our future preservation . and the same is evident from the consideration of all the adversaries of our covenant interest . here we might stay a while to contemplate the glory of divine wisdom and grace , in providing this surety of the covenant , and to adore the infinite love and condescension of him , who undertook the discharge of this office for us . but we must proceed , only observing . that the lord christs undertaking to be our surety gives the highest obligation unto all duties of obedience according to the covenant . for he hath undertaken for us , that we shall yield unto god this covenant obedience , and said , surely they are children that will not lye . he is no believer who understands not somewhat of the force and power of this obligation . ver . , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vulg. lat. et alij quidem plures facti sunt sacerdotes ; and many others truly were made priests , or , and others truly were made many priests . the rhemists reduce it to this sense , and the other indeed were made priests being many ; rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by alij , instead of illi , which corrupts the sense , and takes off from the immediate respect unto the priests of the order of aaron intended by the apostle . et illi quidem plures sunt facti sacerdotes . and they truly were many priests . so the syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and they were many priests , omitting the note of asseveration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , truely . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were made : not only the event and matter of fact , but gods institution is also intended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vulg. lat. idcirco quòd morte prohiberentur permanere , rhem. because that by death they were prohibited to continue . ours , because they were not suffered to continue by reason of death ; quoniam per mortem non sine bantur permanere ; which is the true meaning of the words . syr. because they died and were not left to continue . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hic autem , at iste ; but this man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; quòd maneat in aeternum ; quoniam ipse in aeternum maneat , propterea quòd in aeternum manet ; all to the same purpose . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he standeth ( or continueth ) for ever . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sempiternum , perpetuum habet sacerdotium . syriack , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his priesthood passeth not away : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is , that may not be transgressed , and so not altered , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sacred law which none ought to transgresse , which cannot in any thing be dispensed withal : and by consequence only , it is that which passeth not away . that priesthood , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) which altereth not , which cannot be changed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and he can quicken , or enliven , or give eternal life ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever , respecting duration of time , in perpetuum , vul. lat. others , perfectè , perfectly , compleatly ; ours , to the utmost . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; accedentes per semetipsum ad deum . rhemists , he is able to save for ever going by himself unto god ; strangely darkening the sense . for going seems to respect his own going to god , which the vulg. accedentes , will not bear , eos qui per ipsum accedunt ad deum . those who by him draw nigh to god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; semper vivens ad interpellandum pro nobis , always living to make intercession for us , instead of for them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causing to ascend , or offering prayers for them . ver . , , . and they truly were many priests , because they were not suffered to continue by reason of death . but this man , because he continueth ever , hath an unchangeable priesthood . wherefore he is able to save them also to the uttermost , that come unto god by him , seeing he ever liveth to make intercession for them . the apostle in these words proceedeth unto his last argument , from the consideration of the priesthood of christ , as typed and represented by that of melchisedec . and his intention is still to prove the excellency of it above the levitical , and of his person above theirs . and in particular he makes it manifest that the bringing in of this better hope , did perfect or consummate all things which the law could not do . that he hath in these verses a respect unto melchisedec as a type of christ and what we are taught thereby , is evident from the matter treated of in them . he had observed that as to the description given of him in the scripture , that he abideth a priest continually , ver . . and that it is witnessed of him , that he lives , seeing it is no where mentioned that he died , ver . . and this is the last consideration of him which he improveth unto his purpose , and it is that which gives vertue and efficacy unto all the other that he had before insisted on set this aside , and all the other , whether advantages or excellencies , which he had discoursed of , would be as ineffectual unto the ends aymed at , as the law it self . for what profit could it be unto the church , to have so excellent and glorious a priest for a season , and then immediately to be deprived of him , by the expiration of his office. moreover as what the apostle affirms here of christ hath respect unto what he had before observed concerning melchisedec , so what he affirms of the levitical priests depends on what he had before declared concerning them , namely , that they were all mortal dying men and no more , and who actually died in their successive generations , ver . . the words therefore have three things in them in general . . the state and condition of the levitical priests by reason of their mortality , ver . . this he observes because he is not declaring the dignity of christ and his priesthood absolutely , but with respect unto them ; whose state therefore was the antithesis in the comparison . . the state and condition of the priesthood of christ on the account of his glorious immortality , ver . . . the blessed effects and consequents of the priesthood of christ , in as much by vertue of his immortality , he was a priest for ever , v. . in the first ( ver . . ) there is ( . ) the introduction of his assertion and observation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and they truly . ( . ) what he affirms of those priests , they were many . ( . ) whence that came to pass ; namely , because they were not suffered to continue by reason of death : which is not alledged only as the cause and reason of their being many , but also as a proof of their weakness and infirmity . in the introduction of his assertion , there is a note of connexion and another of asseveration . the first is the copulative conjunction ; and , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a process unto a new argument to the same purpose with those foregoing is intended hereby . the former design is continued and a new confirmation of it is added . for he resolved to omit nothing that was of moment , and unto his purpose . dly . there is a vehemency in his assertion or a note of asseveration ; and they truly . he had used the same note before in the same manner , ver . . where we omit the emphasis of it without cause . and in other places the same translators render this particle by , truly , as they do here , joh. . . but he doth not so much assert a thing by it that was dubious , as positively declare that which was well known , and could no way be gainsaid by them with whom he had to do . and an argument pressed ex concessis is forceible . this is a known truth . . that which he affirms of them is , that they were many priests ; or there were many made priests ; or they who were made priests were many . the sense is the same . by the appointment of god himself , there were many made priests , or executed the office of the priesthood . it is of the high priests only , aaron and his successors of whom he speaks : and it is with respect unto their succession one to another , that he affirms they were many . this both the reason of it which he subjoynes , and what he afterwards adds concerning the priesthood of christ , wherein there was no succession , do evidently declare . for there neither was nor could be by the law any more than one at a time . perhaps in the disorder and confusion of that church there might be more that were so called and esteemed , as were annas and caiphas : but that confusion he takes no notice of , but attends unto what alwayes was or ought to have been , according to the law. by succession these high priests were many . for from aaron the first of them unto phineas , who was destroyed with the temple , there were inclusively four-score and three high priests . of these , thirteen lived under the tabernacle , before the building of the temple by solomon ; eighteen under the first temple unto its destruction by the babylonians ; and all the rest lived under the second temple , which yet stood no longer than the first . and the multiplication of high priests under the second temple , the jews look upon as a punishment and token of gods displeasure : for because of the sins of a nation , their rulers are many , and frequently changed . whatever advantages there may be in an orderly succession , yet is it absolutely an evidence of imperfection . and by the appointment of this order god signified an imperfection and mutability in that church state . succession indeed was a relief against death ; but it was but a relief , and so supposed a want and weakness . under the gospel it is not so , as we shall see afterwards . observe , that god will not fail to provide instruments for his work that he hath to accomplish . if many priests be needful , many the church shall have . the reason of this multiplication of priests , was because they were not suffered to continue by reason of death . they were mortal men subject unto death , and they died . death suffered them not to continue in the execution of their office . it forbad them so to do , in the name of the great sovereign lord of life and death . and hereof an instance was given in aaron the first of them . god to shew the nature of this priesthood unto the people , and to manifest that the everlasting priest was not yet come , commanded aaron to dye in the sight of all the congregation , num. . , , , . so did they all afterwards , as other men , dye in their several generations . they were all by death forbidden to continue . death laid an injunction on them one after another , from proceeding any farther in the administration of their office. it is not surely without some especial design that the apostle thus expresseth their dying ; they were by death prohibited to continue . wherefore he shews hereby , ( . ) the way whereby an end was put unto the personal administration , and that was by death . ( . ) that there was an imperfection in the administration of that office , which was so frequently interrupted . ( . ) that they were seized upon by death whether they would or no , when it may be they would have earnestly desired to continue , and the people also would have rejoyced in it . death came on them , neither desired nor expected , with his prohibition . ( . ) that when death came and seized on them , it kept them under its power , so that they could never more attend unto their office. but it was otherwise with the priest of the better covenant , as we shall see immediately . observe , . there is such a necessity of the continual administration of the sacerdotal office in behalf of the church , that the interruption of it by the death of the priests was an argument of the weakness of that priesthood . the high priest is the sponsor and mediator of the covenant . those of old were so typically and by way of representation . vvherefore all covenant transactions between god and the church must be through him . he is to offer up all sacrifices , and therein represent all our prayers . and it is evident from thence what a ruin it would be unto the church to be without an high priest one moment . who would venture a suprizal unto his own soul in such a condition ? could any man enjoy a moments peace , if he supposed that in his extremity the high priest might dye ? this now is provided against , as we shall see in the next verse . ver . . but this man , because he continueth ever , hath an unchangeable priesthood . in opposition unto what was observed in the levitical priests , the contrary is here affirmed of the lord christ. and the design of the apostle is still the same , namely , to evince by all sorts of instances his preeminence as a priest above them as such also . . the person spoken of is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the exceptive conjunction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but , answereth unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before used , and introduceth the other member of the antithesis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; hic , ille , iste ; he of whom we speak , namely , jesus , the surety of the new testament . we render it , this man , not improperly ; he was the mediator between god and man , the man christ jesus . nor doth the calling of him this man , exclude his divine nature ; for he was truly a man , though god and man in one person . and the things here ascribed unto him , were wrought in and by the humane nature , though he that wrought them were god also : but he ; or this man , who was represented by melchisedec , of whom we speak . . it is affirmed of this person , that he hath an unchangeable priesthood ; the ground and reason whereof is assigned , namely , because he continueth ever , which must be first considered . the sole reason here insisted on by the apostle , why the levitical priests were many , is because they were forbidden by death to continue . it is sufficient therefore on the contrary , to prove the perpetuity of the priesthood of christ , that he abideth for ever . for he doth not absolutely hereby prove the perpetuity of the priesthood , but his perpetual uninterrupted administration of it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this was the faith of the jews concerning the messiah , and his office . we have heard , say they , out of the law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , joh. . . that christ abideth for ever ; whereon they could not understand what he told them about his being lifted up by death . and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to abide , to continue in any state or condition , joh. . , . and this was that which principally he was typed in by melchisedec , concerning whom there is no record , as to the beginning of days or end of life , but as unto the scripture description of him he is said to abide a priest for ever . it may be said in opposition hereunto , that the lord christ dyed also , and that no less truely and really than did aaron or any priest of his order . wherefore it will not hence follow that he had any more an uninterrupted priesthood than they had . some say the apostle here considers the priesthood of christ only after his resurrection and ascension into heaven , after which he dyes no more , death hath no more power over him . and if we will believe the socinians , then he first began to be a priest. this figment i have fully confuted elsewhere . and there is no ground in the context , on which we may conjecture that the apostle intends the administration of his priesthood in heaven only , although he intend that also . for he speaks of his priesthood as typed by that of melchisedec , which as we have proved before , respected the whole of his office. i say therefore that although christ dyed , yet he was not forbid by death to abide in his office as they were . he died as a priest , they died from being priests . he died as a priest , because he was also to be a sacrifice . but he abode and continued not only vested with his office , but in the execution of it in the state of death . through the indissolubleness of his person , his soul and body still subsisting in the person of the son of god , he was a capable subject of his office. and his being in the state of the dead belonged unto the administration of his office , no less than his death it self . so that from the first moment of his being a priest he abode so alwaies without interruption or intermission . this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he in his own person abideth . nor doth the apostle say , that he did not dye , but only that he abideth alwaies . . it followeth from hence , that he hath an unchangeable priesthood . a priesthood subject to no change or alteration : that cannot pass away . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is sacerdotium successivum , per successionem ab uno alteri traditum . such a priesthood as which when one hath attained , it abideth not with him but he delivereth over unto another , as aaron did his unto eleazar his son , or it falls unto another by some right or law of succession : a priesthood that goes from hand to hand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a priesthood that doth not passe from one unto another . and this the apostle seems directly to intend , as is evident from the antithesis . the priests after the order of aaron were many , and that by reason of death . wherefore it was necessary that their priesthood should pass from one to another by succession . so that when one received it , he that went before him ceased to be a priest. and so it was , either the predecessors were taken off by death , or on any other just occasion as it was in the case of abiathar , who was put from the priests office by solomon , king. . . how beit our apostle mentions their going off by death only ; because that was the ordinary way , and which was provided for in the law. with the lord christ it was otherwise . he received his priesthood from none . although he had sundry types , yet he had no predecessor . and he hath none to succeed him , nor can have any added or joyned unto him in his office. the whole office of the priesthood of the covenant , and the entire administration of it are confined unto his person . there are no more that follow him than went before him . the expositors of the roman church are greatly perplexed in the reconciling of this passage of the apostle unto the present priesthood of their church . and they may well be so , seeing they are undoubtedly irreconcileable . some of them say that peter succeeded unto christ in his priesthood , as eleazar did unto aaron ; so ribera : some of them deny that he hath any successor properly so called . successorem non habet , nec it a quisquam catholicus loquitur , si bene & circumspectè loqui velit ; saith estius . but it is openly evident that some of them are not so circumspect as estius would have them , but do plainly affirm that peter was christs successor . a lapide indeed affirms that peter did not succeed unto christ as eleazar did unto aaron , because eleazar had the priesthood in the same degree and dignity with aaron , and so had not peter with christ. but yet that he had the same priesthood with him , a priesthood of the same kind , he doth not deny . that which they generally fix upon is , that their priests have not another priesthood or offer another sacrifice , but are partakers of his priesthood and minister under him , and so are not his successors but his vicars : which i think is the worst composure of this difficulty they could have thought upon . for , . this is directly contrary unto the words and design of the apostle . for the reason he assigns why the priesthood of christ doth not passe from him unto any other , is because he abides himself for ever to discharge the office of it . now this excludes all subordination and conjunction ; all vicars as well as successors , unless we shall suppose that although he doth thus abide , yet is he one way or other disabled to discharge his office. . the successors of aaron had no more another priesthood but what he had , than it is pretended that the roman priests have no other priesthood but what christ had . nor did they offer any other sacrifice than what he offered , as these priests pretend to offer the same sacrifice that christ did . so that still the case is the same between aaron and his successors , and christ and his substitutes . . they say that christ may have substitutes in his office though he abide a priest still , and although the office still continue the same unchangeable . so god in the government of the world makes use of judges and magistrates , yet is himself the supreme rector of all . but this pretence is vain also . for they do not substitute their priests unto him , in that which he continueth to do himself , but in that which he doth not , which he did indeed and as a priest ought to do , but now ceaseth to do for ever in his own person . for the principal act of the sacerdotal office of christ consisted in his oblation , or his offering himself a sacrifice of a sweet smelling savour unto god. this he did once , and ceaseth for ever from doing so any more . but these priests are assigned to offer him in sacrifice every day , as partakers of the same priesthood with him , which is indeed not to be his substitutes but his successors ; and to take his office out of his hand , as if he were dead and could henceforth discharge it no more . for they do not appoint priests to intercede in his room , because they grant he continueth himself so to do ; but to offer sacrifice in his stead , because he doth so no more . wherefore if that be an act of priesthood , and of their priesthood , as is pretended , it is unavoidable that his priesthood is passed from him unto them . now this is a blasphemous imagination and directly contrary both unto the words of the apostle and the whole design of his argument . nay it would lay the advantage on the other side . for the priests of the order of aaron had that priviledge , that none could take their office upon them , nor officiate in it whilst they were alive . but although christ abideth for ever , yet according unto the sense of these men and their practice thereon , he stands in need of others to officiate for him , and that in the principal part of his duty and office. for offer himself in sacrifice unto god he neither now doth , nor can , seeing henceforth he dieth no more . this is the work of the mass-priests alone , who must therefore be honoured as christs successors , or be abhorred as his murderers , for the sacrifice of him must be by blood and death . the argument of the apostle as it is exclusive of this imagination , so it is cogent unto his purpose . for so he proceedeth . that priesthood which changeth not , but is alwaies vested in the same person and in him alone , is more excellent than that which was subject to change continually from one hand unto another . for that transmission of it from one unto another was an effect of weakness and imperfection . and the jews grant that the frequency of their change under the second temple was a token of gods displeasure . but thus it was with the priesthood of christ which never changeth , and that of aaron which was alwaies in a transient succession . and the reasons he gives of this contrary state of these two priesthoods do greatly enforce the argument . for the first priesthood was so successive , because the priests themselves were obnoxious unto death the sum and issue of all weaknesses and infirmities . but as to the lord christ , his priesthood is perpetual and unchangeable , because he abideth personally for ever , being made a priest according to the power of an endless life , which is the sum of all perfections , that our nature is capable of . and we may observe , . the perpetuity of the priesthood of christ depends on his own perpetual life . he did not undertake any office for the church to lay it aside whilst he lives , until the whole design and work of it be accomplished . and therefore he tells his disciples , that because he liveth they shall live also , john . . for whilst he lives , he will take care of them . but this must be spoken unto on the next verse . . the perpetuity of the priesthood of christ , as unchangeably exercised in his own person , is a principal part of the glory of that office. his discharge of this office for the church in his own person throughout all generations is the glory of it . ( . ) hereon depends the churches preservation and stability . there is neither a ceasing nor any the least intermission of that care and providence , of such interposition with god on its behalf which are required thereunto . our high priest is continually ready to appear and put in for us on all occasions . and his abiding for ever , manifests the continuance of the same care and love for us , that he ever had . the same love wherewith as our high priest he laid down his life for us , doth still continue in him . and every one may with the same confidence go unto him with all their concerns , as poor diseased and distempered persons went unto him when he was upon earth ; when he never shewed greater displeasure than unto those who forbad any to come unto him whatever their pretences were . ( . ) hereon depends the union and communion of the church with it self in all successive generations . for whereas he who is their head and high priest , in whom they all center as unto their union and communion , and who hath all their graces and duties in his hand to present them unto god , they have a relation unto each other and a concernment in one another . vve that are alive in this generation have communion with all those that died in the faith before us , as shall be declared , if god will , on chap. . ver . , , . and they were concerned in us , as we are also in the generations that are to come . for all the prayers of the church from first to last are lodged in the hand of the same high priest who abides for ever . and he returns the prayers of one generation unto another . vve enjoy the fruits of the prayers , obedience , and blood of those that went before us ; and if we are faithful in our generation , serving the vvill of god , those shall enjoy the fruits of ours , who shall come after us . our joynt interest in this our abiding priest gives a line of communication unto all believers in all generations . and , ( . ) the consolation of the church also depends hereon . do we meet with troubles , trials , difficulties , temptations and distresses ; hath not the church done so in former ages ? what do we think of those days wherein prisons , tortures , swords and flames were the portion of the church all the world over ? but did any of them miscarry ? was any one true believer lost for ever ? and did not the whole church prove victorious in the end ? did not satan rage and the world gnash their teeth to see themselves conquered and their power broken , by the faith , patience , and suffering of them whom they hated and despised ? and was it from their own wisdom and courage that they were so preserved ? did they overcome meerly by their own blood ? or were delivered by their own power ? no , but all their preservation and successe , their deliverance and eternal salvation depended meerly on the care and power of their merciful high priest. it was through his blood , the blood of the lamb , or the efficacy of his sacrifice , that they overcame their adversaries , revel . . . by the same blood were their robes washed and made white , chap. . . from thence had they their righteousness in all their sufferings . and by him had the church its triumphant issue out of all its trials . now is he not the same that he ever was , vested with the same office , and hath he not the same qualifications of love , compassion , care and power for the discharge of it , as he always had ? whence then can any just cause of despondence in any trials or temptations arise ? we have the same high priest to take care of us , to assist and help us , as they had , who were all of them finally victorious . ( . ) this gives perpetual efficacy unto his sacrifices , &c. . the addition of sacrificing priests as vicars of , or substitutes unto christ in the discharge of his office , destroys his priesthood as to the principal eminency of it above that of the levitical priesthood . ver . . wherefore he is able also to save them to the uttermost that come unto god by him , seeing he ever liveth to make intercession for them . in this verse the apostle brings his whole preceding mysterious discourse unto an issue , in the application of it unto the faith and comfort of the church . it was not his design meerly to open mysterious truths in the notion of them ; nor only to prove the glory and preeminence of the gospel church state , above that of the same church , under mosaical institutions , on the account of the priesthood of christ : but his principal design was , to demonstrate the spiritual and eternal advantages of all true believers by these things . the sum of what he intends , he proposeth in this verse , and afterwards enlargeth on unto the end of the chapter . what believers ought to seek in , and what they may expect from this blessed glorious priesthood , is that which he now undertakes to declare . in like manner on all occasions he manifests that the end of god in the whole mystery of his grace by jesus christ , and institutions of the gospel , is the salvation of his elect unto the praise of the glory of his grace . there are in the words , ( . ) the illative conjunction or note of inference ; wherefore . ( . ) an ascription of power unto this high priest ; he is able . ( . ) the end of that power , or the effect of it ; it is to save , which is farther described , . by the extent of it , it is unto the uttermost . ( . ) the especial object of it ; those that come to god by him . . the reasons of the whole ; which are , ( . ) his perpetual life ; ( . ) his perpetual work . he ever liveth to make intercession for them . the note of inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is frequently made use of by our apostle in this argumentative discourse , as chap. . . . . . . . . . and in this place , ideo , quapropter . nor is it any where else in the new testament used for the introduction of a conclusion or inference from premises in a way of argument . and the causality which here it includes , may respect the whole foregoing discourse ; as asserting that which necessarily follows thereon . or it may have respect only unto the ensuing clause in this verse ; as if the apostle had only intended in particular , that the lord christ is able to save to the uttermost , because he ever abideth . but he rather seems to make an inference from the whole foregoing discourse , and the close of the verse is onely an addition of the way and manner , how the lord christ accomplisheth what is ascribed unto him by vertue of his office. being such an high priest as we have evidenced to be , made by an oath and abiding for ever , he is able to save . considerations of the person and offices of christ ought to be improved unto the strengthening of the faith , and encrease of the consolation of the church . so they are here by the apostle . after the great and ample declaration that he hath made of the excellency of his priestly office with respect unto his person , he applies all that he hath spoken unto the incouragement of the faith and hope of them that endeavour to go to god by him . and all those who explode such considerations and such improvements of them , are no otherwise to be looked on but as persons utterly ignorant both of christ and faith in him . . that which is inferred to be in this priest , is power and ability . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he is able ; he can . this is the second time the apostle ascribeth power or ability unto this priest ; see chap. . ver . . and the exposition thereof . and it is , not an ability of nature , but of office that is intended . an ability of nature in christ he had proved sufficiently in the first chapter of the epistle , and that accompanied with supreme power or authority over all ; but whereas , as our mediator , he hath undertaken such offices for us , he is , as such , able to do no more , than he is so by vertue of them or in the discharge of those offices . if therefore there be any thing needfull for us , which although it may be supposed within the compasse of the divine power of the son of god , is yet not to be effected in a way of office , that as our mediator he , is not able for . hence doth our apostle presse his ability not absolutely , but as the high priest of the church : as if a man who is mighty in wealth , riches , and power be also made a judge . it is one thing what he can do by his might and power , another what he is able for , and can do as a judge . and he who hath to deal with him as a judge , is to consider only what he is able for in the discharge of that office. and he doth this partly to evince his preeminence above the high priests of the law. for by reason of their personal infirmities and the limited nature of their office , they were really unable to effect many things which the church stood in need of from those that discharged that office , supposing them the only way of our approach unto god. were they never so ready , willing , diligent and watchful , yet they were not able to do all that was necessary for the church . being themselves sinful men , made priests by the law of a carnal commandment and subject unto death , they had no ability to effect in the church what is expected from the priestly office. but the lord christ our high priest being free from all these imperfections , as he was a priest , he is able . but principaliy he insists upon it to encourage and confirm the faith of the church , in him with respect unto this office. wherefore having by many demonstrations assured us of his love and compassion , chap. . and chap. , there remains nothing but to satisfie us also of his power and ability . and this he hath now evinced from the nature and dignity of his office as vested in his person . this is the ability here intended , not an absolute divine power inherent in the person of christ , but a moral power ; a jus , a right , and what can be effected in the just discharge of this office. and hereon , the consideration of the office power of christ is of great use unto the faith of the church . to this end we may observe , . that the foundation of all the benefits which are received by christ , that is , of the spiritual and eternal salvation of the church , is laid in his condescension to undertake the office of a mediator between god and man. and as this was the greatest effect of divine wisdom and grace , so it is the first cause , the root and spring of all spiritual blessings unto us . this the whole scripture beareth testimony unto , heb. . . john . . this is the fundamental article of faith evangelical . and the want of laying this foundation aright , as it occasioneth many to apostatize from the gospel unto a natural religion , so it weakeneth and disordereth the faith of many believers . but this is the first ground of all friendship between god and man. . having undertaken that office , all the actings of it for us and towards us or towards god in our behalf , are circumscribed and limited by that office. we have no ground of faith to expect any thing from him or by him , but what belongs unto the office that he hath undertaken . neither are we in our addresses unto him , and expectations from him , to consider him absolutely as god , the eternal son of god only , but as the mediator between god and man. vve can look for no more from a king but what he can justly do as a king , nor any other person in office ; no more are we to look for from christ himself . . this office of christ in general as the mediator and sponsor of the new covenant , is distinguished into three especial offices , of a king , a prophet , and a priest. whatever therefore we receive from christ , or by him , we do it as he acts in that threefold capacity , or in one of those offices , a king , a priest , or a prophet . vvhatever he hath done for us , or continueth to do , whatever he doth over us , for us , or towards us , he doth it in and under one of these capacities . for unto them may all his office relation unto us be reduced . and the kindness of all those other relations wherein he stands unto us , as of a shepherd , the bishop of our souls , of an husband , of a brother , a friend , he puts forth and exerciseth in the acts and actings of these offices . . all these offices , whether vested jointly in any one other person , or severally and distinctly in several persons , as they were under the old testament , could never extend their acts and effects unto all the occasions and necessities of the church . the business of our apostle , in this chapter , is to prove , that the office of the priesthood as vested in aaron and his successors , made nothing perfect , did not consummate the church state , nor could effect its salvation . the kingly office as it was typically managed by david and others , was remote from answering that rule and safety which the church stood in need of . neither did nor could any one prophet , no nor yet all the prophets together , reveal and declare the whole counsel of god. but , . these offices as they were in christ did perfectly answer , and yet do , all that belongs to the redemption , sanctification , protection and salvation of the church . and this they do on two accounts , . because they were committed unto him in a more full , ample and unlimited manner , than either they were , or could be unto others , on purpose that they might answer all the ends of gods grace towards the church . so as he was made a king ; not this or that degree or enlargement of power was committed unto him , but all power in heaven and in earth , over all the creation of god , in all things spiritual , temporal and eternal . see our description and delineation of this power , on chap. . ver . , . as a prophet he did not receive this or that particular revelation from god , but all the treasures of wisdom and knowledge were laid up in him , and he knew the whole mind and counsel of god , as coming forth from his divine bosom . and as unto his sacerdotal office , we are now engaged in an enquiry into its especial nature , as differing from , and exalted above , whatever was committed unto any of the sons of men , under that name . . the principal reason of the all-sufficiency of the office-power , and ability of christ , is taken from his own person , which alone was capable of a trust of such a power , and able to execute it unto all the ends of it . he alone who was god and man in one person , was capable of being such a king , priest , and prophet , as was able to save the church unto the uttermost . wherefore in the consideration of this office-power of christ wherein all our salvation doth depend , we have two things to attend unto . first , his person who bears these offices , and who alone was fit and able so to do ; and secondly , the especial nature of the office as committed unto him . on these grounds he was able to do infinitely more as a priest , than all the priests of the order of aaron could do . so the apostle expresseth it in the next words . . he is able to save , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; even to save , to save also ; not for this or that particular end , but absolutely , even to save . the general sense of this word is limited and determined in the use and application of it throughout the scripture , not any temporal deliverances , but that which is supernatural , spiritual and eternal is intended thereby . and , ( . ) the notion of the word includeth in it a supposition of some evil or danger that we are delivered from . this is sin with its consequents of misery , in the curse of the law and the vvrath to come : vvherefore it is said of christ that he saves his people from their sins , math. . . from the curse , gal. . . and from the wrath to come , thess. . . in these things all that is or can be evil unto our nature here , or unto eternity , are included . ( . ) the bringing of us into an estate of present grace and right unto future blessedness , with the enjoyment of it in its appointed season , is intended in it . for although this be not included in the first notion of the vvord , yet it belongs unto the nature of the thing intended . this salvation , called therefore great and eternal salvation , doth not meerly respect the evil we are delivered from , but the contrary good also in the present favour and future enjoyment of god. and concerning this salvation two things are to be considered . . that there is power and ability required unto this work . he is able to save . it was no easie thing to take away sin , to subdue satan , to fulfil the law , to make peace with god , to procure pardon , to purchase grace and glory , with all other things great and glorious , that belong unto this salvation . and it is the great concernment of faith well to fix this principle ; that he who hath undertaken this work is able to accomplish it , and that by the means he hath designed to use , and the way wherein he will proceed . we are apt to pass this over without any enquiry into it , and to take it for granted that god is able to do whatever he pleaseth : but it is not of the absolute power of god whereof we speak , but of the power of god or of christ put forth in such a peculiar way . and the want of faith herein , is the first and most proper part of unbelief . vvherefore as god ingageth his omnipotency or all-sufficiency as the foundation of all his covenant actings towards us , gen. . . so he often pleadeth the same power to assure us of the accomplishment of his promises , isa. . , . and it is expresly asserted as the principal ground of faith , rom. . . chap. . . cor. . . . ephes. . . . tim. . . jude . and often in this epistle . . it is here supposed that the discharge of christs priestly office , is the way designed to save us by , or to effect this great work of salvation . no other way or means is appointed of god unto this end. here we must look for it , or go without it . wherefore the enquiry is necessary , whether in the discharge of this office , and within the bounds and limits of it , he be able to save us with this salvation . for indeed many are like those sons of belial , who said of saul when god had anointed him king , how shall this man save us , and despised him , sam. . . they understand not how christ is able to save them by his priesthood , and therefore under various pretences they trust to themselves and despise him . all false religion is but a choice of other things for men to place their trust in with a neglect of christ. and all superstition grows on the same root , in all effects or instances of it , be they great or small . vvherefore i say we are to consider whether this office and the acts of it , be suited and meet for the effecting all things that belong to this salvation . for if we find them not so , we cannot believe that he is a priest able to save us . but they evidence themselves to be otherwise , unless our minds are darkned by the power of unbelief , as we shall see in the particulars afterwards insisted on by our apostle . and we are here taught . that , it is good to secure this first ground of evangelical faith , that the lord christ as vested with his offices and in the exercise of them , is able to save us . salvation is that which all sinners , who have fallen under any convictions , do seek after . and it is from god they look for it ; he alone they know can save them ; and unless he do so , they cannot be saved . and that he can do so they seem for a while to make no question , although they greatly doubt whether he will or no. here under these general apprehensions of the power of god , they cannot long abide , but must proceed to enquire into the way whereby he will save them , if every they be saved . and this the whole scripture testifieth to be no otherwise but by jesus christ. for there is no salvation in any other ; neither is there any other name under heaven given among men whereby they must be saved ; act. . . when their thoughts are thus limited unto christ alone , their next enquiry is , how shall this man save us ? and hereon are they directed unto his offices , especially his priesthood whereby he undertakes to deliver them from the guilt of their sins , and to bring them into favour with god. is it not therefore highly incumbent on them , to satisfie themselves herein that christ is able to save them in the exercise of this office ? for if he be not , there is no salvation to be obtained . and when men are come thus far , as that they will not question in general but that the lord christ in the discharge of his sacerdotal office , is able to save sinners in general , yet unbelief will keep them off from acquiescing in this power of his as so limited , for their own salvation . as naaman had thoughts in general that elisha could cure men of their leprosie , yet he would not believe that he could cure them in the way and by the means he prescribed . he thought he would have taken another course with him more suited unto his apprehensions , as a means for his recovery . hereon he turns away in a rage , which if he had not by good advice been recalled from , he had lived and died under the plague of his leprosie , king. . , , , , . when persons are reduced to look for salvation only by christ , and do apprehend in general that he can save sinners , yet oft-times when they come to inquire into the way and manner of it by the exercise of his priestly office , they cannot close with it . away they turn again into themselves , from which if they are not recovered , they must dye in their sins . unless therefore we do well and distinctly fix this foundation of faith , that christ as a priest is able to save us , or is able to do so in the discharge of his sacerdotal office , we shall never make one firm step in our progress . to this end we must consider , that the lord christas mediator , and in the discharge of his office , is the wisedom of god and the power of god. so saith our apostle ; christ crucified is to them that believe the power of god and the wisdom of god , cor. . , . his death is both an effect of divine power and wisdom , and thereby do they exert their efficacy unto the utmost , for the attaining of the end designed in it . wherefore we are to look unto this priesthood of christ , as that which divine wisdom hath appointed as the only way and means whereby we may be saved . and if there be any defect therein , if christ in the discharge of it , be not able to save us notwithstanding the difficulties which unto us seem insuperable , it must be charged on divine wisdom , as that which was wanting in the contrivance of a due means unto its end . and so it is done by the world . for the apostle testifieth that this wisdom of god is looked on and esteemed by men as meer foolishness . the way proposed in it to save sinners by the cross of christ , is accounted as folly by all unbelievers , whatever else they pretend as the reason of their unbelief . but this faith is to fix upon ; namely , that although we yet see not how it may be done , nor have the experience of it in our own souls , yet this being the way which infinite wisdom hath fixed on , there is no defect in it , but christ by it is able to save us . for the very first notion which we have of wisdom as divine and infinite , is , that we are to acquiesce in its contrivances and determinations , though we cannot comprehend the reasons or wayes of them . besides , the lord christ is herein also the power of god. god in him and by him put forth his omnipotent power for the accomplishing of the effect and end aimed at . wherefore although we are not to look for our salvation from the power of god , absolutely considered ; yet are we to look for it from the same omnipotency , as acting it self in and by jesus christ. this is the way whereby infinite wisdom hath chosen to act omnipotent power . and into them is faith herein to be resolved . . he is able to save also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the word may have a double sense ; for it may respect the perfection of the work , or its duration ; and so it is variously rendred ; to the utmost , that is , compleatly ; or evermore , that is , alwaies or for ever . so the syriack translation carries it . take the word in the first sense , and the meaning is ; that he will not effect or work out this or that part of our salvation ; do one thing or another that belongs unto it , and leave what remains unto our selves or others ; but he is our rock and his work is perfect . whatever belongs unto our entire compleat salvation he is able to effect it . the general notion of the most that are called christians , lies directly against this truth . in the latter sense two things may be intended . ( . ) that after an entrance is made into this work , and men begin to be made partakers of deliverance thereby , there may great oppositions be made against it in temptations , trials , sins and death , before it be brought unto perfection . but our lord christ , as our faithful high priest , fainteth not in his work , but is able to carry us through all these difficulties , and will do so until it be finished for ever in heaven . ( . ) that this salvation is durable , perpetual , eternal , isa. . . salvare in aeternum ; to procure salutem aeternam . but favores sunt ampliandi , and there is nothing hinders but that we may take the words in such a comprehensive sense , asto include the meaning of both these interpretations . he is able to save compleately as to all parts , fully as to all causes , and for ever in duration . and we may observe , whatever hindrances and difficulties lye in the way of the salvation of believers , whatever oppositions do rise against it , the lord christ is able by vertue of his sacerdotal office , and in the exercise of it , to carry the work through them all unto eternal perfection . in the assertion of the ability of christ in this matter , there is a supposition of a work whereunto great power and efficacy is required ; and whereas it is emphatically affirmed , that he is able to save unto the uttermost , it is supposed that great oppositions and difficulties do lye in the way of its accomplishment . but these things are commonly spoken unto by our practical divines , and i shall not therefore insist upon them . the whole is farther declared by instancing in those who are to be saved or made partakers of this salvation . he is able to save to the uttermost , but yet all are not to be saved by him ; yea , they are but few that are so . of the most it may be said , they will not come unto him that they may have life . wherefore those whom he is thus able to save and doth save accordingly , are all those and only those , who come unto god by him . to come to god hath a double sense in the scripture , for it is sometimes expressive of faith , sometimes of vvorship . ( . ) to come unto god is to believe . faith or believing is a coming to god. so christ calling us unto faith in him , calleth us to come unto him , matth. . . and unbelief is a refusal to come to him , you will not come to me that you may have life . faith in god through him , is coming to the father by him , joh. . . so to come to god by christ , is through him to believe in god , pet. . . . our accesse unto god in his worship , is our coming unto him . so is it most frequently expressed in the old testament , drawing nigh unto god. and the expression is taken from the approach that was made unto the tabernacle in and with all holy services . worship is an approximation unto god , psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so our apostle calls those who worshipped god in the ordinances of the law ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . the comers , the worshippers ; not those that come to the worship , but those who by that worship come to god. in answer hereunto , our evangelical worship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an accesse , an approximation , a drawing nigh or coming to god , ephes. . . heb. . . the latter sense is principally here intended ; for the discourse of the apostle is concerning the slate of the church under the new testament , with the advantage of it above that of old , by its relation unto the priesthood of christ. they came of old to god with their worship by the high priest of the law ; but those high priests could not save them in any sense ; but the high priest of the new testament can save to the utmost all gospel worshippers , all that come to god by him . but the former sense of the word is also included and supposed herein . they that come unto god by christ , are such , as believing in him , do give up themselves in holy obedience to worship god in and by him . so is the way expressed of this coming unto god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is by him as an high priest ; as it is at large explained by the apostle , chap. . , , , . now to come unto god by jesus christ in all holy worship , so as thereon to be interested in his saving power as the high priest of the church , is so to come , ( . ) in obedience unto his authority as to the way and manner of it ; ( . ) with affiance in his mediation , as to the acceptance of it ; ( . ) vvith faith in his person as the foundation of it . . it is to come in obedience unto his authority , and that on a double account . ( . ) of the way of coming . it is not by legal institutions , it is not by our own inventions , it is only by his appointment . matth. . . to come to god any other way , gives us no interest in the care or saving power of christ , john . , . ( . ) of that especial respect which we have in our souls and consciences unto his soveraign rule over us . . with affiance in his mediation . and therein faith hath respect unto two things , ( . ) the sacrifice he hath offered , the attonement and reconciliation he hath made for us , whereon our whole liberty of accesse unto god doth depend , chap. . , , , . ( . ) to his intercession whereby he procures actual acceptance for our persons and our duties , heb. . . john . . . the foundation of the whole is faith in his person as vested with his holy office , and in the discharge of it . it is so to believe in him , as to believe that he is able to save to the utmost all that come unto god by him . this is the ground whereon in our holy worship we assemble in his name , matth. . . and make all our supplications unto god in his name , john . . that is , by an exercise of faith and trust in him , that by and through him we shall be accepted with god. and we may hence observe , . the salvation of all sincere gospel worshippers is secured by the actings of the lord christ in the discharge of his priestly office. . attendance unto the service , the worship of god in the gospel , is required to interest us in the saving care and power of our high priest. men deceive themselves who look to be saved by him , but take no care to come to god in holy worship by him : nor is it an easie or common thing so to do . all men pretend unto divine worship , some one way , some another , and in words they interpose the name of christ therein ; but really to come to god by him , is a matter of another import . two things are indispensibly required thereunto . ( . ) that the principle of saving faith be antecedent unto it ; ( . ) that the exercise of faith be concomitant with it . unless we are true believers our worship will not be accepted . and unless we are in the exercise of faith on god through christ in the performance of it , it gives no glory to him , it brings no advantage unto our selves . . those who endeavour to come unto god any other way , but by christ ; as , by saints and angels , may do well to consider , whether they have any such office in heaven as by vertue whereof they are able to save them to the uttermost . that this is done by those of the roman church , cannot with any modesty be denied , yea , it is avowed by them . for when they are charged with the wickedness of their doctrine and practice in this matter , evacuating the mediation of christ , they reply that they admit of no mediators of reconciliation with god , but only of intercession . be it so , ability to save to the utmost is here ascribed unto our high priest upon the account of his intercession . a respect unto his oblation whereby he made reconciliation is included , but it is the efficacy of his intercession that is expresly regarded . for being reconciled by his death , we are saved by his life , rom. . . he therefore alone is the mediator of intercession , who is able by vertue of his office to save us to the utmost , through that intercession of his . those whom they choose to go to god by , are able to save them , or they are not . if they are not , is it not the greatest folly and madness imaginable , whilst we seek after salvation , to set him aside on any occasion , in any one instance , who can save us to the utmost , and betake our selves unto them who cannot save us at all ? if they are able to save us in any sense , it is either by vertue of some office , and office-power that they are invested withal in heaven , ( as ministers are in the discharge of their office said to save them that hear them , tim. . . that is , ministerially and instrumentally ) or without any such office. if they can do so without any office , they can do more than jesus christ can do ; for he is able to do it by vertue of his office only . and if it might have been otherwise , what need was there that christ should undertake and discharge this office of the priesthood , and that our apostle should so labour to prove the excellency of this his office , only to satisfie us that he is able to save them that come to god by him ? if they do it by vertue of any office committed to them , let it be named what it is . are they priests in heaven for ever after the order of melchisedec ? dishonour enough is done unto christ , by making any sacrificing priests on the earth , as they do in their masse ; but to make interceding priests in heaven also , is the highest reproach unto him . or are they the kings or prophets of the church : or under what name or title is this power intrusted with them ? such imaginations are most forreign from true christian religion . an holy painful minister on the earth can do much more towards the saving of the souls of men , than any saint or angel in heaven . for the work of doing it ministerially by the dispensation of the word is committed unto them in the way of office ; but office in the church beareth none in heaven , but only jesus christ. and what is the reason , why men should so readily close with other means , other mediators of intercession to go to god by them ? for when they pray to saints , although they should only pray unto them to intercede for them , as some of them pretend , ( however openly and manifestly against their expresse and avowed practice ) yet do they go to god by them . for to speak of any religious prayer , and yet not to look on it in general as a going or coming to god , is a fond and senseless imagination . wherefore whenever they pray to saints , as most of them do more than to jesus christ , their design is to go to god by them . but what is it that should enduce them hereunto ? our lord christ hath told us , that he is the way ; and that no man cometh unto the father but by him , john . . what reason can any man give why he should not believe him , but although he hath said that no man cometh unto the father but by him ; should yet attempt to go another way ? have others more power in these things than he , so as it is adviseable on that account to make our application unto them ? where is it said of any saints or angels , or all of them together , that they are able to save to the utmost all that come to god by them ? or where is any one word spoken of their power or interest in heaven unto that purpose ? but it will be said , that we may be relieved and saved , wee stand not in need of power only , but of love , pity and compassion : and although the saints have less ability than christ , yet they may have more of love and compassion for us . for some of them it may be were our kindred , or progenitors , or country-men , or such as may have an especial kindness for us , especially the blessed virgin , and other female saints are by their natural constitution as well as their grace , ( who would not think so ? ) mightily enclined unto pity and compassion . and indeed they are marvellous things , which some of them tell us concerning the blessed virgin in this case , and her condescension in the pursuit of her love and pity . but yet this imagination is the highest pitch of folly and ingratitude . certainly nothing can more stir up the indignation of god , than to have any creatures in heaven or earth , or all together equalled in love and compassion with jesus christ. he that doth not know that there is an unparellel'd eminency of these in him , who is not in some measure instructed in the cause and effect of them , knows no more of the gospel than a jew . there is more love , pity and compassion in christ jesus towards every poor sinner , that comes unto god by him , than all the saints in heaven are able to comprehend . and if kindred or alliance may be of consideration in this matter , he is more nearly related unto us , than father or mother , or wife or children , or all together , we being not only bone of his bone , and flesh of his flesh , but so joyned to him , as to be one spirit with him . but it will yet be said , that it is on none of these considerations that men choose to go unto god by other mediators of intercession , only whereas the lord christ is so great and so gloriously exalted at the right hand of the majesty on high , they dare not alwaies presumptuously intrude into his glorious presence : and therefore they make use of the saints , who are more cognate unto us , and not cloathed with such terrible majesty . and in going unto god by the friends of christ , they please him as well as if they went immediately by himself . answ. ( ) he is an unbeliever , unto whom the glorious exaltation of the lord christ is a discouragement from going unto him , or by him unto god on the throne of grace . for all the glory , power and majesty of christ in heaven is proposed unto believers , to encourage them to come unto him , and to put their trust in him . but this is the talk of men who , whatever devotion they pretend unto , indeed know nothing really , of what it is to pray , to believe , to trust in christ , or by him to draw near with boldness unto the throne of grace , see heb. . , , . ( . ) all the glory , power and majesty of jesus christ as exalted in heaven , as our mediator , are but means effectually to exert and exercise his love and compassion towards us ; he lives for ever to make intercession for us . but we proceed . the close of this verse gives us the special reason and confirmation of all the efficacy that the apostle hath assigned unto the priesthood of christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; alwaies living to make intercession for them . and three things must be considered in these words . the state and condition of christ as an high priest. he liveth alwayes , or for ever . . what he doth as an high priest in that state and condition : he maketh intercession for us . . the connexion of these things , their mutual regard , or the relation of the work of christ unto his state and condition ; the one is the end of the other ; he lives for ever to make intercession for us . . as to his state and condition , he lives for ever . he is alwayes living . the lord christ in his divine person hath a threesold life in heaven . the one he lives in himself : the other for himself : and the last for us . . the eternal life of god in his divine nature ; this he liveth in himself . as the father hath life in himself , so hath he given unto the son to have life in himself , joh. . he hath given it him by eternal generation , in a communication unto him of all the divine properties . and he that hath life in himself , a life independent on any other , he is the living one , the living god. no creature can have life in himself . for in god we live , move , and have our being . he is hereby alpha and omega , the first and the last , the begining and end of all , revel . . . because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the living one , ver . . and this life of christ is the foundation of the efficacy of all his mediatory actings , namely , that he was in his own divine person the living god , act. . . cor. . . joh. . . but this is not the immediate cause of his mediatory effects , nor is it here intended . . there is a life which he liveth for himself ; namely , a life of unconceivable glory in his humane nature . he lead a mortal life in this world , a life obnoxious unto misery and death , and died accordingly . this life is now changed into that of immortal eternal glory . hence forth he dyeth no more , death hath no more power over him . and not only so , but this life of his is unto him the cause of , and is attended with , all that ineffable glory which he now enjoyes in heaven . this life he lives for himself , it is his reward , the glory and honour that he is crowned withal . all the endowments , all the enjoyments and the whole eternal exaltation of the humane nature in the person of christ belong unto this life of glory . and the glorious exaltation of that individual humane nature , which the son of god assumed , far above all principalities and powers and every name that is named in this world , or the world to come , is the principal part of the design of infinite wisdom , in the work of the new creation . but neither is this the life here intended . . the lord christ lives a mediatory life in heaven , a life for us . so saith our apostle , he was made a priest after the power of an endless life ; whereof we have treated before . he lives as king , prophet and priest of the church . so he describes himself , revel . . . i am he that liveth and was dead , and behold i am alive for evermore , and have the keys of hell and death . as he died for us , so he liveth for us , and is entrusted with all power over the churches adversaries , for its good . as he died for us , so he liveth for us in heaven ; and therefore tells us , that because he liveth we shall live also , joh. . . now this life differeth not essentially from that life of glory in the humane nature which he liveth for himself in heaven : only it denoteth one especial end of it , and that only for a season . the lord christ will have the life in himself , the divine life unto all eternity ; and so also will be the life of glory in the humane nature . but he shall cease to live this mediatory life for us , when the work of his mediation is accomplished , cor. . . but he shall lead this life alwaies for us , until the whole work committed unto him be accomplished , and shall lead it as a life of glory in himself unto eternity . obs. it is a matter of strong consolation unto the church , that christ lives in heaven for us . it is a spring of unspeakable joy unto all true believers , that he lives a life of immortality and glory in and for himself in heaven . who can call to mind all the miseries which he underwent in this world , all the reproach and scorn that was cast upon him by his enemies of all sorts , all the wrath that the whole world is yet filled withal against him , but is refreshed , rejoyced , transported , with a spiritual view by faith of all that majesty and glory , which he is now in the eternal possession of ? so was it with stephen ; act. . . and therefore in all the appearances and representations which he hath made of himself since his ascension into heaven , he hath manifested his present glory , act. . . revel . . , , , , . and the due consideration hereof cannot but be a matter of unspeakable refreshment unto all that love him in sincerity . but herein lyeth the life of the churches consolation , that he continues to live a mediatory life in heaven for us also . it is not i fear so considered , nor so improved as it ought to be . that christ dyed for us , all who own the gospel profess in words : though some so explain their faith or rather their infidelity as to deny its proper use , and to evacuate its proper ends . that so he lived for us here in this world , so as that his life was some way or other unto our advantage , at least thus far that he could not have died if he had not lived before , all men will grant , even those by whom the principal end of this life , namely , to fulfil the law for us , is peremptorily denyed . but that christ now lives a life of glory in heaven , that most men think is for himself alone . but the text speaks to the contrary . he lives for ever to make intercession for us . neither is this the only end of his present mediatory life in heaven , though this only be here expressed . should i undertake to shew the ends of the present mediatory life of christ for the church , it would be too great and long a decursion from the text. however the whole of the work of this life of his may be reduced into these three heads . . his immediate actings towards the church it self , which respects his prophetical office. . his actings for the church in the world , by vertue and power of his kingly office. . his actings with god the father in their behalf , in the dischage of his sacerdotal office. . the first consisteth in his sending and giving the holy ghost unto the church . he lives for ever to send the holy spirit unto his disciples . without this constant effect of the present mediatory life of christ , the being of the church would fail , it could not subsist one moment . for hereon depends ; ( . ) all saving light to understand the word of god , or spiritual things in a spiritual manner , wherein he continueth the exercise of his prophetical office. ( . ) all habitual grace whereby the souls of the elect are quickned and regenerated . ( ) all supplyes of actual grace , which the whole church hath from him every moment , and without which it could yield no obedience unto god. ( . ) all spiritual gifts , the sole foundation and means of the churches edification , and without which it can have no real benefit by any gospel ordinances or administrations . ( . ) all comfort and all consolation , which in all variety of occurrences the church doth stand in need of ; which things i have elsewhere spoken unto at large . . his actings by vertue of his mediatory life for the church in the world , are also various , wherein he exerciseth his kingly power ; that power which is given unto him as he is head over all things unto the church . ephes. . . hence is the whole preservation of the church in this world , by glorious effects of divine wisdom and power . hence doth proceed the present controuls that are given unto its adversaries , and hence will proceed their future destruction , for he must raign until all his enemies be made his footstool . in the exercise of this life , wherein the keys of hell and death are committed unto him , doth he put forth his mighty power over the world , sathan , death , the grave , and hell , for the eternal security and salvation of the church . did he not live this life for us in heaven , neither the whole church nor any one member of it could be preserved one moment from utter ruine . but hereby are all their adversaries continually disappointed . . by vertue of this life he acts with god on the behalf of the church . and the only way whereby he doth this , in the discharge of his priestly office , is expressed here in the text , he lives for ever to make intercession for them . now this expression containing the whole of what the lord christ as the high priest of the church doth now with god for them , and whereon the certainty of our salvadoth depend , it must with some diligence be enquired into . expositors , especially those of the roman church , enquire with many disputes into the external form of the intercession of christ , as namely , whether it be oral and vocal , or no. and they produce many testimonies out of the antients upon the one side and the other . and great weight is laid by some on the difference and determination of it . for whereas ribera grants that the dispute is more about words and the manner of expression , than the matter it self ; tena affirms that what he says is most false . and it is evident that the testimonies produced by themselves out of the antients , as chrysostome , theophylact , ambrose , austin , and so to ruperu●s and thomas are expresly contradictory to one another . now although our principal concernment lyeth in the internal form and efficacy of the intercession of our high priest , rather than in the outward manner of it : yet so far as that also is revealed , we may enquire into it . and we shall find that the true stating of it tends unto the encouragement and establishment of our faith. and the things ensuing may be observed unto this purpose . . the socinian figment about the nature of the intercession of christ is of no consideration . for by a strange violence offered unto the nature of things , and the signification of words , they contend that this intercession is nothing but the power of christ to communicate actually all good things , the whole effect of his mediation unto believers . that christ hath such a power is no way questioned : but that this power in the exercise of it is his intercession , is a most fond imagination . that which casts them on this absurd conception of things , is their hatred of the priestly office of christ as exercised towards god on our behalf . but i have elsewhere sufficiently disputed against this fiction . . the intercession of christ was under the old testament typed out three ways . ( . ) by the living fire that was continually on the altar . herewith were all sacrifices to be kindled and burned , which thence were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firings . but this principally typified his prayers , when he offered himself unto god through the eternal spirit , which he did with strong cryes and supplications or intercessions , heb. . . hereby , and the actings of the eternal spirit therein , he kindled and fired in himself a sacrifice of a sweet smelling savour unto god , eph. . . ( . ) by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dayly sacrifice of morning and evening for the whole people . see the institution of it , exod. . ver . , , , , . for although that sacrifice had in it the nature of an expiatory oblation , because it was by blood ; yet the principal end of it was to make continual application of the great solemn annual expiation unto the consciences of the people . ( . ) by the incense that was burned in the sanctuary . and this was of two sorts , ( . ) that wherewith the high priest entred once a year into the most holy place on the day of expiation . for he might not enter in , yea he was to dye if he did , unless in his entrance he filled the place and covered the ark and mercy-seat with a cloud of incense , levit. . , . which incense was to be fired with burning coals from the altar of burnt-offerings . so did our high priest : he filled heaven at his entrance with the sweet savour of his intercession , kindled with the coals of that eternal fire , wherewith he offered himself unto god. ( . ) the incense that was burned every day in the sanctuary by the priests in their courses . this represented prayer , psal. . . and was always accompanied with it , luke . , . this also was a type of the continual efficacy of the intercession of christ , revel . . but this was the most solemn representation of it . in that anniversary sacrifice , whereof we must treat afterwards at large , there was attonement made for all the sins and transgressions of the people ; levit. . . and it was consummated by carrying some of the blood as a representation of it into the most holy place , sprinkling it before the ark of the covenant and the mercy-seat . this was done but once in the year . to keep this in remembrance and to make application of the benefits of it unto the consciences of the worshippers , the dayly sacrifice was appointed : so doth the intercession of christ make continual application of his great sacrifice and attonement , whence it derives its efficacy . and as the fire on the altar kindled all the renewed sacrifices , which were to be repeated and multiplyed because of their weakness and imperfection ; so doth the intercession of christ make effectual the one perfect sacrifice which he offered once for all in the varions applications of it unto the consciences of believers , heb. . . . the actual intercession of christ in heaven , as the second act of his sacerdotal office , is a fundamental article of our faith , and a principal foundation of the churches consolation . so is it asserted to be , john . , . and it is expressed by our apostle , as that whereby the death of christ is made effectual unto us , rom. . , . for it comprizeth the whole care , and all the actings of christ as our high priest with god , in the behalf of the church . this therefore is the immediate spring of all gracious communications unto us . for hereby doth he act his own care , love , and compassion ; and from thence do we receive all mercy , all supplies of grace and consolation , needful unto our duties , temptations and trials . hereon depends all our encouragement to make our application unto god , to come with boldness of faith unto the throne of grace , chap. . , . chap. . , . wherefore whatever apprehensions we may attain of the manner of it , the thing it self is the center of our faith , hope , and consolation . . it is no way unworthy or unbecoming the humane nature of christ in its glorious exaltation to pray unto god. it was in and by the humane nature that the lord christ exercised and executed all the duties of his offices whilst he was on earth . and he continueth to discharge what remains of them in the same nature still . and however that nature be glorified , it is the same essentially that it was , when he was in this world . to ascribe another kind of nature unto him , under pretence of a more divine glory , is to deny his being ; and to substitute a fancy of our own in his room . so then the humane nature of christ however exalted and glorifyed , is humane nature still , subsisting in dependance on god and subjection unto him . hence god gives him new revelations now in his glorified condition , revel . . . with respect hereunto he acted of old as the angel of the covenant with expresse prayers for the church , zech. . , . so the command given him to intercede by the way of petition , request or prayer , psal. . . ask of me ; respects his state of exaltation at the right hand of god , when he was declared to be the son of god with power by the resurrection from the dead , v. , . and the incense which he offereth with the prayers of the saints , rev. . , . is no other but his own intercession , whereby their prayers are made acceptable unto god. . this praying of christ at present is no other but such as may become him who sits down at the right hand of the majesty on high there must therefore needs be a great difference as to the outward manner between his present intercession in heaven and his praying whilst he was on the earth , especially at some seasons . for being encompassed here with temptations and difficulties he cast himself at the foot of god with strong cryes , tears and supplications , chap. . . this would not become his present glorious state , nor is he liable or exposed unto any of the causes or occasions of that kind of treating with god. and yet at an another time whilst he was in this world , he gave us the best estimate and representation of his present intercession that we are able to comprehend . and this was in his prayer recorded , john th . for therein his confidence in god , his union in and with him , the declaration of his will and desires , are all expressed in such a manner , as to give us the best understanding of his present intercession . for a created nature can rise no higher to expresse an interest in god , with an oneness of mind and will , than is therein declared . and as the prayers with cryes and tears , when he offered himself unto god , were peculiarly typed by the fire on the altar ; so was this solemn prayer represented by that cloud of incense wherewith the high priest covered the ark and the mercy-seat at his entrance into the most holy place . in the vertue of this holy cloud of incense did he enter the holy places not made with hands . or we may apprehend its relation unto the types in this order . his prayer , john th . was the preparation of the sweet spices whereof the incense was made and compounded , exod. . . his sufferings that ensued thereon were as the breaking and bruising of those spices wherein all his graces had their most fervent exercise , as spices yield their strongest savour under their bruising . at his entrance into the holy place this incense was fired with coals from the altar ; that is , the efficacy of his oblation wherein he had offered himself unto god , through the eternal spirit , rendred his prayer as incense covering the ark and mercy-seat , that is procuring the fruits of the attonment made before god. . it must be granted that there is no need of the use of words in the immediate presence of god. god needs not our words whilst we are here on earth , as it were absent from him . for he is present with us , and all things are open and naked before him . but we need the use of them for many reasons , which i have elsewhere declared . but in the glorious presence of god , when we shall behold him as the lord christ doth in the most eminent manner face to face , it cannot be understood , what need or use we can have of words to express our selves unto god , in prayers or praises . and the souls of men in their separate state and condition , can have no use of voice or vvords ; yet are they said to cry and pray with a loud voice , because they do so virtually and effectually , rev. . , . however i will not determine what outward transactions are necessary unto the glory of god in this matter before the angels and saints that are about his throne . for there is yet a church state in heaven wherein we have communion , chap. . , , . what solemn outward and as it were visible transactions of worship are required thereunto , we know not . and , it may be , the representation of gods throne , and his worship , revel . , . wherein the lamb in the midst of the throne hath the principal part , may not belong only unto what is done in the church here below . and somewhat yet there is , which shall cease , and not be any more after the day of judgment , cor. . , . . it must be granted that the vertue , efficacy and prevalency of the intercession of the lord christ depends upon and flows from his oblation and sacrifice . this we are plainly taught from the types of it of old. for the incense and carrying of blood into the holy place after the expiatory sacrifice , the great type of his oblation of himself , did both of them receive their efficacy , and had respect unto the sacrifice offered without . besides , it is expresly said , that the lord christ by the one offering of himself obtained for us eternal redemption , and for ever perfected them that are sanctified . wherefore nothing remains for his intercession , but the application of the fruits of his oblation unto all them for whom he offered himself in sacrifice , according as their conditions and occasions do require . wherefore , . the safest conception and apprehension that we can have of the intercession of christ as to the manner of it , is his continual appearance for us in the presence of god by vertue of his office as the high priest over the house of god , representing the efficacy of his oblation , accompanied with tender care , love and desires , for the welfare , supply , deliverance and salvation of the church . three things therefore concurre hereunto . ( . ) the presentation of his person before the throne of god on our behalf , chap. . . this renders it sacerdotal . his appearance in person for us is required thereunto . ( . ) the representation of his death , oblation and sacrifice for us , which gives power , life and efficacy unto his intercession . thence he appears in the midst of the throne as a lamb that had been slain , revel . . . both these are required to make his intercession sacerdotal . but ( . ) both these do not render it prayer or intercession . for intercession is prayer , tim. . . rom. . . wherefore there is in it moreover , a putting up , a requesting , and offering unto god , of his desires and will for the church , attended with care , love , and compassion , zech. . . thus far then may we proceed . ( . ) it is a part of his sacerdotal office ; he intercedes for us as the high priest over the house of god. ( . ) it is the first and principal way whereby he acts and exerciseth his love , compassion and care towards the church . ( . ) that he hath respect therein unto every individual believer , and all their especial occasions ; if any man sin we have an advocate . ( . ) that there is in his intercession , an effectual signification of his will and desire unto his father ; for it hath the nature of prayer in it , and by it he expresseth his dependance upon god. ( . ) that it respects the application of all the fruits , effects and benefits of his whole mediation unto the church . for this is the formal nature of it , that it is the way and means appointed of god in the holy dispensation of himself and his grace unto mankind , whereby the continual application of all the benefits of the death of christ , and all effects of the promises of the covenant , shall be communicated unto us , unto his praise and glory . ( ) the efficacy of this intercession as it is sacerdotal depends wholly on the antecedent oblation and sacrifice of himself , which is therefore as it were represented unto god therein . this is evident from the nature and order of the typical institutions whereby it was prefigured , and whereunto by our apostle it is accommodated . but what belongs unto the manner of the transactions of these things in heaven i know not . the third thing observed was the connexion of the two things mentioned , or their relation , one unto another ; namely , the perpetual life of christ and his intercession . he lives for ever to make intercession . his intercession is the end of his mediatory life ; not absolutely , nor only , but principally . he lives to rule his church , he lives to subdue his enemies , for he must raign until they are all made his footstool ; he lives to give the holy spirit in all his blessed effects unto believers . but because all these things proceed originally by an emanation of power and grace from god , and are given out into the hand of christ upon his intercession , that may well be esteemed the principal end of his mediatory life . so he speaks expresly concerning that great fruit and effect of this life of him , in sending of the spirit , i will pray the father , i will intercede with him for it , and he shall send you another comforter , john . . and the power which he exerts in the subduing and destruction of the enemies of his kingdom , is expresly promised unto him upon his intercession for it , psal . , for this intercession of christ is the great ordinance of god , for the exercise of his power towards , and the communication of his grace unto the church unto his praise and glory . so doth our high priest live to make intercession for us . many things we may from hence observe . . so great and glorious is the work of saving believers unto the utmost , that it is necessary that the lord christ should lead a mediatory life in heaven , for the perfecting and accomplishment of it . he lives for ever to make intercession for us . it is generally acknowledged that sinners could not be saved without the death of christ ; but that believers could not be saved without the life of christ following it , is not so much considered . see rom. . . chap. . , , &c. it is ( it may be ) thought by some , that when he had declared the name of god and revealed the whole counsel of his will , when he had given us the great example of love and holiness in this life , when he had fulfilled all righteousness , redeemed us by his blood , and made attonement for our sins by the oblation of himself , confirming his truth and acceptation with god in all these things by his resurrection from the dead , wherein he was declared to be the son of god with power , that he might have now left us to deal for our selves , and to build our eternal safety on the foundation that he had laid . but , alas ! when all this was done , if he had only ascended into his own glory , to enjoy his majesty , honour and dominion , without continuing his life and office in our behalf , we had been left poor and helpless , so that both we and all our right unto an heavenly inheritance , should have been made a prey unto every subtle and powerful adversary . he could therefore no otherwise comfort his disciples when he was leaving this world , but by promising that he would not leave them orphans , john . . that is , that he would still continue to act for them , to be their patron , and to exercise the office of a mediator and advocate with the father for them . without this he knew they must be orphans , that is , such as are not able to defend themselves from injuries , nor secure their own right unto their inheritance . the sure foundations of our eternal salvation were laid in his death and resurrection . so it is said , that when god laid the foundation of the earth , and placed the corner-stone thereof , that the morning stars sang together , and all the sons of god shouted for joy , job . . although the foundations were only laid , yet that being done by infinite power and wisdom , which would infallibly accomplish and perfect the whole , it was a blessed cause of praise and ascribing glory to god. yet were the continued actings of the same power required unto the perfection of it . the foundation of the new creation was laid gloriously in the death and resurrection of christ , so as to be the matter of triumphant praises unto god. such is the triumph thereon described , col. . tim. . . and it may be observed , that as on the laying of the foundation of the earth , all the holy angels triumphed in the expression and demonstration of the infinite wisdom , power and goodness of god which they beheld ; so in the foundation of the new creation , the apostate angels who repined at it , and opposed it unto their power , were lead captives , carried in triumph , and made the footstool of the glory of christ. but all this joy and triumph is built on the security of the unchangeable love , care , and power of jesus christ , gloriously to accomplish the work which he had undertaken . for had he left it when he left the earth , it had never been finished . for great was that part of the work which yet remained to be perfected . neither could the remainder of this work be committed unto any other hand . he employeth others under him in his work to act ministerially in his name and authority . so he useth the ministery of angels and men. but did not he himself continue to act in them , by them , with them , and without them , the whole work would fail and be disappointed . in one instance of the revelation of the will of god concerning the state of the church by the opening of the book , wherein it was recorded , there was none found worthy in heaven or earth to do it , but the lamb that was slain , the lion of the tribe of judah , revel . . . chap. . . how much less is any creature able to accomplish all that remains for the saving of the church unto the utmost . who can expresse the opposition that continues to be made unto this work of compleating the salvation of believers ? what power is able to conflict and conquer the remaining strength of sin , the opposition of sathan and the world ? how innumerable are the temptations which every individual believer is exposed unto , each of them in its own nature ruinous and pernitious ? god alone knoweth all things perfectly in infinite wisdom , and as they are . he alone knows how great a work it is to save believers unto the utmost ; what wisdom , what power , what grace and mercy is requisite thereunto . he alone knows what is meet unto the way and manner of it , so as it may be perfected unto his own glory . his infinite wisdom alone hath found out and determined the glorious and mysterious ways of the emanation of divine power and grace unto this end. upon all these grounds , unto all these purposes hath he appointed the continual intercession of the lord christ in the most holy place . this he saw needful and expedient unto the salvation of the church and his own glory . so will he exert his own almighty power unto those ends . the good lord help me to believe and adore the mystery of it . . the most glorious prospect that we can take into the things that are within the vail , into the remaining transactions of the work of our salvation in the most holy place , is in the representation that is made unto us of the intercession of christ. of old when moses went into the tabernacle , all the people looked after him , until he entred in , and then the pillar of the cloud stood at the door of it , that none might see into the holy place , exod. . , . and when the lord christ was taken into heaven the disciples looked after him , until a cloud interposed at the tabernacle door , and took him out of their sight , act. . . and when the high priest was to enter into the tabernacle to carry the blood of the sacrifice of expiation into the most holy place , no man , be he priest or not , was suffered to enter into , or abide in the tabernacle , levit. . . our high priest is now likewise entred into the most holy place , within the second vail , where no eye can pierce unto him . yet is he there as an high priest , which makes heaven it self to be a glorious temple , and a place as yet for the exercise of an instituted ordinance , such as the priesthood of christ is . but who can look into , who can comprehend the glories of those heavenly administrations ? some have pretended a view into the orders and service of the whole chore of angels , but have given us only a report of their own imaginations . what is the glory of the throne of god , what the order and ministry of his saints and holy ones , what is the manner of the worship that is given unto him that sits on the throne and to the lamb , the scripture doth sparingly deliver , as knowing our disability whilst we are cloathed with flesh and inhabit tabernacles of clay , to comprehend aright such transcendent glories . the best and most steady view we can have of these things , is in the account which is given us of the intercession of christ. for herein we see him by faith yet vested with the office of the priesthood , and continuing in the discharge of it . this makes heaven a temple , as was said , and the feat of instituted worship , rev . . hence in his appearance unto john , he was cloathed with a garment down to the foot , and girt about the paps with a golden girdle ; both which were sacerdotal vestments , rev. . . herein is god continually glorifyed ; hereby is the salvation of the church continually carried on and consummated . this is the work of heaven which we may safely contemplate by faith. . the intercession of christ is the great evidence of the continuance of his love and care , his pity and compassion towards his church . had he only continued to rule the church as its king and lord , he had manifested his glorious power , his righteousness and faithfulness . the scepter of his kingdom is a scepter of righteousness . but mercy and compassion , love and tenderness are constantly ascribed unto him as our high priest. see chap. . . chap. . , . so the great exercise of his sacerdotal office in laying down his life for us , and expiating our sins by his blood , is still peculiarly ascribed unto his love , gal. . ephes. . . revel . . . wherefore these properties of love and compassion belong peculiarly unto the lord christ as our high priest. all men who have any spiritual experience and understanding , will acknowledge how great the concernment of believers is in these things , and how all their consolation in this world depends upon them . he whose soul hath not been refreshed with a due apprehension of the unspeakable love , tenderness , and compassion of jesus christ , is a stranger unto the life of faith , and unto all true spiritual consolation . but how shall we know that the lord christs is thus tender , loving and compassionate , that he continueth so to be ; or what evidence or testimony have we of it ? it is true he was eminently so when he was upon the earth in the days of his flesh , and when he laid down his life for us . we know not what change may be wrought in nature it self , by its investiture with glory ; nor how inconsistent these affections , which in us cannot be separated from some weakness and sorrow , are with his present state and dignity . nor can any solid satisfaction be received by curious contemplations of the nature of glorifyed affections . but herein we have an infallible demonstration of it , that he yet continueth in the exercise of that office , with respect whereunto all these affections of love , pity and compassion are ascribed unto him . as our high priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is able to suffer , to condole with , to have compassion on his poor tempted ones , chap. . . all these affections doth he continually act and exercise in his intercession . from a sense it is of their wants and weaknesses , of their distresses and temptations , of their states and duties , accompanied with inexpressible love and compassion , that he continually intercedes for them . for he doth so , that their sins may be pardoned , their temptations subdued , their sorrows removed , their trials sanctified , and their persons saved . and doing this continually as an high priest , he is in the continual excise of love , care , pity and compassion . ver . xxvi . in this verse the apostle renders a reason of his whole preceding discourse , and why he laid so great weight upon the description of our high priest. and he hath probably in it a respect unto what he had last asserted in particular concerning his ability to save them to the utmost that come to god by him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for yet also this high priest was just to us : that is , it was just , right or meet that we should have this high priest. all others , talis nos decebat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; pure ; sanctus ; holy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without malice . beza , ab omni malo alienus . innocens . free from all evil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without spot . vul. impollutus . beza , sine labe ; unpolluted , without spot . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , separate from sins ; all others , from sinners . the words will be farther explained in our enquiry into the things signified by them . ver . xxvi . for such an high priest became us , who is holy , harmless , undefiled , separate from sinners and made higher than the heavens . there is something supposed and included in this assertion ; namely , that if we intend to come unto god , we had need of an high priest to encourage and enable us thereunto . for if in particular we need such an high priest , it is supposed that without an high priest in general , we can do nothing in this matter . this therefore is the foundation which in this argument the apostle proceedeth on ; namely , that sinners , as we are all , can have no access unto god , but by an high priest. and there was no need for him much to labour with those hebrews in the confirmation hereof . for from the first constitution of their church , they had no other way of approach unto god in and with their sacred services . and god had not only by the institution of that office among them , declared that this was the way whereby he would be worshipped ; but also with legal prohibitions fortified with severe penalties , he had forbidden all men , the highest , the greatest , the best and most holy , to come unto him any other way . hereby were they taught the everlasting necessity of an high priest , and the discharge of his office , whatever end or issue their typical priests came unto . and herein lyes a great aggravation of the present misery of the jews . high priest of their own they have none , nor have had for many ages . hereon all their solemn worship of god utterly ceaseth . they are the only persons in the world , who , if all mankind would give them leave and assist them in it , cannot worship god as they judge they ought to do . for if hierusalem were restored into their possession , and a temple reedified in it more glorious than that of solomon , yet could they not offer one lamb in sacrifice to god. for they know that this cannot be done without an high priest , and priests infallibly deriving their pedigree from aaron , of whom they have amongst them not one in all the world . and so must they abide under a sense of being judicially excluded and cast out from all solemn worship of god , until the vail shall be taken from their hearts , and leaving aaron , they return unto him who was typed by melchisedec , unto whom even abraham their father acknowledged his subjection . whence this necessity of an high priest for sinners arose , i have so largely enquired into , and declared in my exercitations on the original and causes of the priesthood of christ , as that there is no need again to make mention of it . every ones duty it is to consider it , and rightly improve it for himself : the want of living up unto this truth , evacuates the religion of most men in the world . upon this supposition of the necessity of an high priest in general , the apostle declares what sort of high priest was needfull for us . and this he shews , . in his personal qualifications . . in his outward state and condition , ver . . . in the nature of his office and the manner of its discharge , ver . . and he confirmeth the whole by the consideration of the person who was this priest , and of the way and manner how he became so , compared with them , and their consecration unto their office , who were priests according unto the law , ver . . the two first are contained in this verse ; namely ( . ) the personal qualifications of him who was meet to be a priest for us , by whom we might come unto god ; and ( . ) his outward state and condition . and in the first place the necessity of such an high priest as is here described , is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; became us . decuit , decebat . it was meet , it was just for us , as the syriack renders it . and respect may be had therein either unto the wisdom of god , or unto our state and condition , or unto both ; such an high priest it was meet for god to give , and such an high priest it was needful that we should have . if the condecency of the matter , which lies in a contrivance of proper means unto an end , be intended , then it is god who is respected in this word ; if the necessity of the kind of relief mentioned be so , then it is we who are respected . the word is applyed unto god in this very case , chap. . ver . . it became him for whom are all things , and by whom are all things . consider god as the supreme ruler and governour of the world , as the first cause and last end of all , and it became , was necessary unto his infinite wisdom and holiness that having designed the bringing of many sons unto glory , he should make the captain of their salvation perfect through sufferings . so the condecency here intended may respect , ( . ) the wisdom , grace and goodness of god. it became him to give us such an high priest as we stood in need of ; namely , one that was able in the discharge of that office to save all to the uttermost that come unto god by him . for to design our salvation by an high priest , and not to provide such an one , as was every way able to effect it , became not the wisdom and grace of god. ( . ) respect may be had herein unto our state and condition . such this was as none but such an high priest could relieve us in or save us from . for we stand in need of such an one as our apostle declares , as ( . ) could make attonement for our sins , or perfectly expiate them . ( . ) purge our consciences from dead works , that we might serve the living god ; or sanctifie us throughout by his blood. ( . ) procure acceptance with god for us , or purchase eternal redemption . ( . ) administer supplies of the spirit of grace unto us to enable us to live unto god in all duties of faith , worship , and obedience . ( . ) give us assistance and consolation in our trials , temptations and sufferings , with pity and compassion . ( . ) preserve us by power from all ruining sins and dangers . ( . ) be in a continual readiness to receive us in all our addresses to him . ( . ) to bestow upon us the reward of eternal life . unless we have an high priest that can do all these things for us , we cannot be saved to the uttermost . such an high priest we stood in need of , and such an one it became the wisdom and grace of god to give unto us . and god in infinite wisdom , love and grace , gave us such an high priest , as in the qualifications of his person , the glory of his condition , and the discharge of his office , was every way suited to deliver us from the state of apostacy , sin and misery , and to bring us unto himself through a perfect salvation . this the ensuing particulars will fully manifest . the qualifications of this high priest are expressed first indefinitely in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a difference from other high priests is included herein . he must not be one of an ordinary sort , but one so singularly qualified unto his work , so exalted after his work , and so discharging his work unto such ends. in all these things we stood in need of such an high priest , as was quite of another sort , order and kind , than any the church had enjoyed under the law , as the apostle expresly concludes , ver . . his personal inherent qualifications are first expressed ; and we shall consider first some things in general that are common unto them all , and then declare the especial intendment of every one of them in particular . such an high priest became us , as is holy , harmless , undefiled , separate from sinners . and , . there is some allusion in all these things unto what was typically represented in the institution of the office of the priesthood under the law. for the high priest was to be a person without blemish , not maimed in any part of his body . he was not to marry any one that was defiled , nor to defile himself among the people . on his forehead in his ministrations he ware a plate of gold with that inscription , holiness to the lord. and no doubt but personal holiness was required of him in an especial manner ; for want whereof , god cast out the posterity of eli from the priesthood . but all those things were only outward representations of what was really required unto such an high priest as the church stood in need of . for they were mostly external , giving a denomination unto the subject , but working no real change in it . and where they were internal , they were encompassed with such a mixture of sins , weaknesses , infirmities , and the intercision of death , as that they had no glory in comparison of what was required . all these things the apostle observes , reducing them unto two heads , namely , that they were obnoxious unto sin and death ; and therefore as they died , so they offered sacrifices for their own sins . but the church was taught by them from the beginning , that it stood in need of an high priest whose real qualifications should answer all these types and representations of them . . it is possible that our apostle in this description of our high priest , designed to obviate the prejudicate opinion of some of the hebrews concerning their messiah . for generally they looked on him as one that was to be a great earthly prince and warriour , that should conquer many nations , and subdue all their enemies with the sword , shedding the blood of men in abundance . in opposition unto this vain and pernicious imagination , our saviour testifies unto them , that he came not to kill , but to save and keep alive . and our apostle here gives such a description of him in these holy gracious qualifications , as might attest his person and work to be quite of another nature than what they desired and expected ; and their frustration herein was the principal occasion of their unbelief . see mal. . , , . . i am sorry that it hath fallen from the pen of an able expositor of our own on this place ; that the time when the lord christ was thus made an high priest for ever , and that by an oath , was after he had offered one sacrifice , not many ; for the people , not for himself ; once , not often ; of everlasting vertue , and not effectual for some petty expiations for a time ; and after he was risen , ascended and set at the right hand of god. if by being made an high priest , only a solemn declaration of being made so , is intended , these things may passe well enough . for we allow that in the scripture , then a thing is oft-times said to be , when it is first manifested or declared . so was the lord christ determined to be the son of god with power by the resurrection from the dead . but if it be intended , as the words will scarce admit of any other interpretation , that then the lord christ was first made an high priest after all this was performed , the whole real priesthood of christ , and his proper sacrifice is overthrown . for it is said he was not made an high priest until after that he had offered his one sacrifice . and if it were so , then he was not a priest , when he so offered himself . but this implies a contradiction , for there can be no sacrifice , where there is no priest. and therefore the socinians who make the consecration of the lord christ unto his sacerdotal office to be by his entrance into heaven , do utterly deny his death to have been a sacrifice , but only a preparation for it , as they fancy the killing of the beast to have been of old . and the truth is , either the lord christ was a priest before and in the oblation of himself on the cross , or he was never any , nor needed so to be , nor could he so be ; for after he was freed from death , he had nothing to offer . and it is a strange order of things , that the lord christ should first offer his onely sacrifice , and after that be made a priest. but the order , time , and manner of the call and consecration of the lord christ unto his priesthood i have elsewhere declared . wherefore , . we may observe that all these qualifications of our high priest were peculiarly necessary on the account of the sacrifice which he had to offer . they were not only necessary for him , as he was to be the sacrificer , but also as he was to be the sacrifice ; not only as he was to be the priest , but as he was to be the lamb. for the sacrifices were to be without blemish , as well as the sacrificers . so were we redeemed with the precious blood of christ , as of a lamb without blemish and without spot , pet. . . but however the sacrifices were chosen under the law without blemish , yet were they still in their own nature , but calves , and goats , and lambs . and therefore priests who had weaknesses and infirmities and sins of their own , might be meet enough to offer them . but here both priest and sacrifice were to be equally pure and holy . . we must not pass by the wresting of this text by the socinians ; nor omit its due vindication . for they contend that this whole description of our high priest doth not respect his internal qualifications in this world before and in the offering of himself by his blood ; but his glorious state and condition in heaven . for they fear ( as well they may ) that if the qualifications of a priest were necessary to him , and required in him whilst he was in this world , that then he was so indeed . he who says such an high priest became us as is holy , harmless , undefiled , separate from sinners , doth affirm that when he was so , he was our high priest. in that state wherein these things were necessary unto him , he was a priest. to avoid this ruine unto their pretensions , they offer violence unto the text , and the signification of every word in it , and dangerously insinuate a negation of the things intended , to be in christ in this world . so speaks schlictingius on the place . unde apparet sequentibus verbis , seu epithetis christo tributis , non mores ipsius seu vitam ab omni peccati labe puram , sed felicem ac beatum statum describi ac designari , ob quem fiat ut in aeternum vivens , nostri quoque perpetuam gerat curam . licet enim omnia ista ratione vitae & morum de christo intellecta verissima sint , tamen nihil ad praesens authoris institutum faciunt . so also argues smalcius de reg. christi , cap. . whom we have elsewhere refuted . the paraphrase of one of our own seems to comply herewith ; which is as followeth . and this was a sort of high priests which we sinful weak creatures had need of , ( which by the way i do not understand , for we stood not in need of a new sort of high priests , but of one single individual high priest , ) one that being mercifully disposed , is also incapable of suffering any hurt , of being defiled or corrupted , and consequently of dying , and to that end is exalted unto a pitch above our sinful corruptible condition here . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred in the margin , free from evil , and undefileable . the sense is plainly the same with that of schlictingius , though there be some variety in the expressions of the one and the other . and therefore is christ said to be exalted that he might be such as he is here described , as though he was not so before in the sense here intended by the apostle , however the words here in another sense might be applyed unto him . three things seem to be aymed at in this exposition . . to make way for another corrupt notion on the next verse , wherein these men with grotius would have christ in some sense offer for his own sins also ; which there can be no pretence for , if these things be asscribed unto him , as he was a priest in this world . . to take care that the innocency , holinesse and absolute purity of our high priest be not supposed to be necessary unto our justification , neither as the material , nor formal cause of it . for if the lord christ in the sacrifice of himself died for our justification , and that he might do so , it was necessary that he should antecedently be holy , harmless , undefiled and separate from sinners ; then was his being so necessary unto our justification , as a cause thereof . . to obviate an apprehension of his being an high priest before his death , and to have offered his one sacrifice therein . for if he had not the qualifications necessary unto an high priest , before his ascension into heaven , he could not be so before . but these things are none of them compliant with the truth . and , . this exposition is contrary to the concurrent sense of all sober , antient and modern expositors . and which is more , it is contrary to the common sense of all christians . not one of them who knoweth ought of these things , unless their minds are perverted with these mens glosses , and that meerly to comply with other opinions wherein the text is no way concerned , but that in their first and last consideration of these words , they respect jesus christ as to his personal holiness in this world. and that exposition had need be well confirmed , which is not only contrary to the judgement of all learned men , but also destructive of the common faith of christians . but as yet we have nothing beyond crude assertions offered in the proof of it . . it is contrary unto , or inconsistent with the sense and use of the words in all good authors , sacred and prophane ; and contrary unto the application of them unto the lord christ in other places of the scripture , as we shall see immediately . . it is contrary to the order of the apostles words ; for he placeth all these properties as qualifications of this person antecedently unto his exaltation . he was first holy , harmless , undefiled , and then made higher than the heavens . but according unto this exposition his being made higher than the heavens , is the antecedent cause of his being made holy , &c. . it is highly false that the blessed state pretended to be here set forth , was antecedently unto his being a priest , and the sacrifice which he offered ; yea , such an estate was inconsistent with the oblation of himself . for he offered himself unto god in his blood. heb. . . and that with strong cryes and tears , chap. . . which were inconsistent with such a state ; for it is so described on purpose to be exclusive of every thing required thereunto . . schlictingius pleads that although all these things were true with respect unto the life and manners of christ , yet it was no way unto the purpose of the apostle to mention them unto the end designed . but , ( ) if that be the sense of the words which he contends for , not one of them is true with respect unto the life and manners of christ in this world , for they all belong unto his blessed estate in the other . ( ) we shall see on the next verse , how far he will allow them to be true of the life and manners of christ in any sense , seeing in some sense he affirms him to have offered sacrifice for his own sins . and this he doth with an expresse contradiction unto his own main hypothesis . for by sins he understands weakness and infirmities ; and whereas he will not allow christ to have offered himself before his entrance into the holy place , and makes it necessary that he should be antecedently freed from all weaknesses and infirmities , it is the highest contradiction to affirm that he offered for them : seeing he could not offer himself until he was delivered from them . ( . ) we have only his bare word for it , that the asscription of those things unto our high priest as inherent qualifications , was not unto the purpose of the apostle . and his assertion is built on a false supposition , namely , that the lord christ was not an high priest on the earth , nor did offer himself unto god in his death , which overthrows the foundation of the gospel . . the vanity and falshood of this novel exposition , will yet farther and fully be evinced , in an enquiry into the proper signification of these words as here used by the apostle ; every one whereof is wrested to give countenance unto it . . he is , or was to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sanctus , holy , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for , acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thy holy one : from psal. . . and the lord christ is there said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antecedently unto his resurrection : which must be with respect unto his internal holiness , thou shalt not suffer thine holy one to see corrupton . and in the new testament the word is every where used for him , that is internally holy . tim. . . tit. . . the syriack renders it in this place by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure ; which is an inherent qualification ; as it doth , tim. . . and tit. . . by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pious , holy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith hesychius : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; pure , righteous , godly , peaceable , chast. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used only for holily , thes. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is internal holiness . luk. . . ephes. . . no where is it used for a merciful disposition , much less for venerable and sacred upon the account of an immortal nature , or any other priviledge , as it is pretended . neither is the word used in any other good author to signifie any one but him that is holy and righteous , or free from all sin and wickedness . it is therefore the holy purity of the nature of christ that is intended in this expression . his life and actions are expressed in the ensuing epithets . his nature was pure and holy , absolutly free from any spot or taint of our original defilement . hence as he was conceived in the womb , and as he came from the womb , he was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holy thing of god ; luke . . all others since the fall have a polluted nature and are originally unholy . but his conception being miraculous , by the immediate operation of the holy ghost , and his nature not derived unto him by natural generation , the only means of the propagation of original defilement , and in the first instant of its being , filled with all habitual seeds of grace ; he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holy. and such an high priest became us , as was so . had he had a nature touched with sin , he had not been meet either to be a priest or sacrifice . this holiness of nature was needful unto him , who was to answer for the unholiness of our nature , and to take it away . unholy sinners , do stand in need of an holy priest and an holy sacrifice . what we have not in our selves we must have in him , or we shall not be accepted with the holy god , who is of purer eyes than to behold iniquity . . he was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , saith schlictingius , omnis mali expers , nullis amplius miseriis obnoxius ; incapable of suffering any hurt , saith another to the same purpose . the word is but once more used in the new testament , and that in a sense remote enough from , one not exposed to misery , or incapable of suffering , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . men simple and harmless , who for the most part are exposed to most evils and troubles in the world. ( . ) it is never used in any good author in such a sense , nor can any instance be produced unto that purpose : but it constantly signifies one innocent , harmless , free from malice , who doth no evil . nor did any one before these interpreters dream of a passive interpretation of this word . it is he who doth no evil ; not he who can suffer no evil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is malus , or qui dolo malo utitur ; an evil malitious person . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vitiositas in the judgement of cicero . virtutis , saith he , contraria est vitiositas , sic enim malo quam malitiam appellare , quam graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant ; nam malitia certi cujusdam vitii nomen est , vitiosit as omnium . we render it sometimes naughtiness , jam. . . sometimes , malice or malitiousness , pet. . . all manner of evil with deceitful guile . wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he that is free from all evil , fraud or sin ; the same absolutely with that of the apostle peter , epist. . . who did no sin , neither was there guile found in his mouth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holy is his epithet with respect unto his nature ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , harmless respects his life . the first includes all positive holiness ; the other an abnegation of all unholiness . as he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sin present , as we have with us , rom. . , . or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sin easily besetting , heb. . . as he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was free from every effect of such a principle . and we had need of such an high priest. had he not been innocent and every way blameless himself , he would have had other work to do , than always to take care of our salvation , as the apostle observes in the next verse . he must first have offered for his own sins , as the high priest did of old , before he had offered for us or ours . and this added unto the merit of his obedience . for whereas he was absolutely innocent , harmlesse , and free from all evil and guile , he was reproached and charged with every thing that is evil ; a seducer , a blasphemer , a seditious person , the worst of malefactors . for herein also , as to the suffering part , he was made sin for us , who knew no sin , that we might become the righteousness of god in him . and a great encouragement this is unto those who suffer in the like kind according to their measure . . he was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cujus felicitas & beatitas nulla vel minima adversitate quasi labe pollui inficique possit , saith , schlictingius ; than which a more vain imagination , or more absurd expression can be hardly thought on . but it is not for us to charge the apostle with such obscurity and expressing of his mind in such uncouth terms , never used by any others , nor by himself in any other place in such a sense or signification ; unpolluted , undefiled , that is , every way happy and blessed , not touched with the defilement of any adversity . but the use of adversity , is to purge and purifie . and as that word doth properly signifie , undefiled , unpolluted , that is , morally with any sin or evil , so it is not used in the new testament in any other sense . see heb. . . jam. . . pet. . . the enquiry therefore is how this differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which contains a negation of all moral evil . answ. the one is , he did no evil in himself ; the other , that he contracted none from any thing else , nor from any persons with whom he conversed . this may fall out sometimes . hence the prophet in his consternation at the appearance of the glory of god unto him , cryed out he was undone , not only because of his own sinfull defilements , but because of the uncleanness of the people among whom he dwelt . isa. . . and on this ground there was an attonement of old to be made for the holy place and tabernacle . not that they had any uncleanness of their own , but because of the uncleanness of the people , and their remaining among them in the midst of their uncleannesses . levit. . . and besides , many things might befall the high priests of old , whereby they might be legally defiled , and so rendred uncapable for the discharge of the office. and for this cause , they always had a second priest in readiness , at the great solemn festivals , especially at the anniversary expiation , that in case any such pollution should befall the high priest , the other might for that time take his place , and discharge his office. so it was with them principally with respect unto ceremonials , though immoralities might also defile them , and incapacitate them for their duty . but no such thing was our high priest liable unto , either from himself or from converse with others . as he was unconcerned in ceremonials , so in all moral obedience , nothing could affix on him either spot or blemish . and such an high priest became us . for whereas it was his design and work to sanctify and cleanse his church , until it have neither spot nor wrinkle , but be holy and without blemish , as it was : ephes. . , : how had he been meet to attempt or effect this work , had not he himself been every way undefiled ? . he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , saith schlictingius , loco & conditione , ut statim additur , excelsior caelis factus . he is at the bottom of his notions and end off his invention , so that he can find out no sense for this expression , but puts us of to the next words , which are quite of another signification , or express a thing of another nature , and are distinguished from this expression by the conjunction , and separate from sinners ; that is , saith he , made higher than the heavens . we must therefore enquire after another sense of these words , which readily offers it self unto us . separate from sinners : from sins , saith the syriack . but that was sufficiently secured before ; from sinners as sinners , and in their sins . he was like unto us in all things , sin only excepted . we must therefore consider wherein he was , and wherein he was not separate from sinners . . he was not separate from them as unto community of nature . for god sent his own son in the likeness of sinful flesh ; rom. . . he sent him in the flesh , for he sent him made of a woman , made under the law , gal. . . wherein the word was made flesh ; joh. . . but he sent him only in the likeness of sinful flesh . and that because he made him sin , who knew no sin ; cor. . . he took our flesh , that is , our nature upon him without sin , yet so as that by reason of the charge of sin with the consequences thereof that was upon him , he was in the likeness of sinful flesh . he was not therefore really separate from sinners as they were flesh , but as they were sinful flesh . he took upon him the seed of abraham , and because the children were partakers of flesh and blood he himself partook also of the same . without this relation unto us , and union with us , in one common nature , whereby he that sanctifyeth and they that are sanctifyed , are of one , he could not have been an high priest or sacrifice for us . he was not therefore thus separated from sinners , as to be of another nature from them . he took not on him the nature of angels , nor was a meer spirit but had flesh and bones , as he declared unto his disciples . and the same nature he hath still with him in heaven , and in the same will appear at judgment . it is equally destructive unto our faith and comforts , to suppose our high priest not separate from us in point of sin : and to be separate from us as to his nature . . he was not separated from sinners as to the duties of outward conversation . he lived not in a wilderness , nor said unto the children of men , stand off , i am holyer than you . he conversed freely with all sorts of persons , even publicans and harlots , for which he was reproached by the proud hypocritical pharisees . his work was to call sinners to repentance , and to set before their eyes an example of holiness . this he could not have done , had he withdrawn himself from all communication with them . yea , he condescended unto them beyond the legal austerities of the baptist. matth. . , . hence those who of old pretending more than ordinary holiness and devotion did withdraw themselves into wildernesses from the converse of men , did quite forget the example and work of their master : yea they did avowedly prefer the example of the baptist as they supposed , before that of our saviour , which sufficiently reflects on his wisdom and holiness . nor indeed did they in the least express the pattern which they proposed unto themselves for imitation . for although john lived in the wilderness of judaea for the most part , yet was he the voice of one crying in the wilderness . he lived there where it was most convenient for him to discharge his ministry , and preach the word of god. and his austerities in food and raiment , were but to express outwardly the doctrine of repentance enforced by threats which he preached . but as these persons forsook the example of christ and the gospel to go back unto john and his ministry , so they utterly mistook their pattern , and instead of making their retirement a means and help to discharge the ministry in calling others unto faith and repentance , they made it a covert for their own ignorance and superstition . and for those votaries of the roman church who pretend in the foolish imitation of them to fancy a wilderness in the middest of populous cities , there can be no course of life invented , more alien from the conduct of natural light , more useless unto the glory of god and the good of the community of mankind , nor more contrary to the example and commands of our lord jesus christ and his apostles . . he is not said to be separate from sinners , so in state and condition , as kings and potentates are from persons poor and mean : and who therefore out of a sense of their own meanness , and the others state and greatness of mind , dare not approach unto them . no , but as he was meek and lowly , and took up his whole converse with the lower sort of the people , the poor of this world ; so he did by all ways and means , invite and encourage all sorts of sinners to come unto him . . he is not said to be separate from sinners , as though he had been ever in any communion with them , in any thing wherein he was afterwads separated from them . the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the sense of an adjective , declaring what is , and not how he came so to be . he was always in such a state and condition , so holy , so harmless , and undefiled , as never to have a concern in any thing , from which he was to be separated . it appeareth hence plainly wherein it was that he was separate from sinners ; namely , in sin , in its nature , causes and effects . whatever of that sort he underwent was upon our account and not his own . he was every way , in the perfect holiness of his nature and his life , distinguished from all sinners ; not only from the greatest , but from those who ever had the least taint of sin , and who otherwise were most holy. and so it became us that he should be . he that was to be a middle person between god and sinners , was to be separate from those sinners , in that thing , on the account whereof he undertook to stand in their stead . and these are the properties of the humane nature of our high priest , and which were necessary antecedently unto the discharge of any part or duty of his office. his present state and condition is in the next place expressed ; and made higher than the heavens . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . made higher . god is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most high god ; god above . and glory is to be asscribed unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the highest , luk. . . and the lord christ in his exaltation is said to sit down at the right hand of the majesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. . . on high . he was for a season made lower than the angels , made on the earth , and descended into the lower parts of the earth ; and that for the discharge of the principal part of his priestly office , namely , the offering of himself for a sacrifice unto god. but he abode not in that state nor could he discharge his whole office and all the duties of it therein ; and therefore was made higher than the heavens . he was not made higher than the heavens that he might be a priest : but being our high priest and as our high priest , he was so made , for the discharge of that part of his office which yet remained to be performed ; for he was to live for ever to make intercession for us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as may be seen in the foregoing instances , hath a double signification ; ( ) of place . ( ) of state and condition . . if it be place that is meant , then by the heavens which he is made above , those aspectable heavens with all their glory are intended . he is no longer on the earth , but exalted into a throne of majesty above these heavens . so it is said that he passed through these heavens when he went into the presence of god , chap. . , . and there he abides . for although the heaven of heavens cannot contain him as unto the immensity of his divine nature ; yet as unto his humane nature here spoken of , the heavens must receive him , until the time of the restitution of all things , act. . . he is in this sense no more on the earth , nor subject unto any of those inconveniences , which his abode here below must be exposed unto . yea , had he always continued here , he could not have been such an high priest as became us , as our apostle declares , chap. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may respect state and condition ; or the glorious state on the right hand of the majesty on high which he is exalted unto . and in this sense by the heavens , than which christ is made higher , exalted above , the angels the sacred inhabitants of those heavenly places are intended . and this our apostle in other places often insists upon , as a great manifestation of the glory of christ : see ephes. . , . phil. . , . heb. . . chap. . , . i see no reason but that both these may be included in this expression . he was so exalted as to the place of his residence from the earth , above those aspectable heavens , as withal to be placed in honour , dignity and power above all the inhabitants of heaven , he only excepted who puts all things under him . and so we have finished the exposition of these words , with the vindication of the proper meaning of them . two ends there are why the apostle gives us such a description of the high priest that became us , or which we stood in need of . . to manifest that the levitical priests were no way qualifyed for this office , no way meet or able to bring us unto god. something they did represent , but nothing of themselves they did effect . they all of them came short in every qualification which was necessary unto this end . they were all sinners , and living and dying on the earth , they never attained unto that condition of glory and dignity which were necessary unto the full and final discharge of that office. so he declares his mind to have been expresly in the next verses . . to encourage the faith of believers , by evidencing unto them , that whatever was needful in an high priest , to bring them to god , and to save them to the utmost , was found in all perfection in christ jesus . and we may observe , that , . although these properties of our high priest are principally to be considered as rendring him meet to be our high priest , yet are they also to be considered as an exemplar and idea of that holiness , and innocency which we ought to be conformable unto . if we will give up our selves to the conduct of this high priest , if by him alone we design to approach unto god ; conformity unto him in holiness of nature and life according unto our measure is indispensably required of us . none can more dishonour the lord christ , nor more pernitiously deceive and betray their own souls , than by professing him to be their priest , with their trust thereby to be saved by him , and yet not endeavour to be holy , harmless , undefiled , separate from sinners , like unto him . . seeing all these properties were required unto christ and in him , that he might be our high priest ; he was all that he is here said to be for us , and for our sakes ; and benefit from them doth redound unto us . for seeing he was a priest for us , all that he was that he might be a priest , was for us also . such an high priest became us , and such an high priest we have . . the infinite grace and wisdom of god are always to be admired by us in providing such an high priest as was every way meet for us , with respect unto the great end of his office , namely , the bringing of us unto himself . . the dignity , duty , and safety of the gospel church depend solely on the nature , qualifications , and the exaltation of our high priest. or our high priest every way answering the mind , the holiness and wisdom of god , as also all our want , and necessities , our whole state and condition , the work of our salvation is absolutely secured in his hand . the great design of the gospel is to satisfie believers herein . and god would have it so , that he might provide not only for our future salvation , but for our present consolation also . . if such an high priest became us , was needful unto us , for the establishment of the new covenant and the communication of the grace thereof unto the church , then all persons , christ alone excepted , are absolutely excluded from all interest in this priesthood . he that takes upon himself to be a priest undere the gospel , must be holy , harmless , undefiled , separate from sinners , that is , absolutely so ; or he is an impostor , who endeavours to deceive the souls of men . . if therefore we consider aright what it is that we stand in need of , and what god hath provided for us , that we may be brought unto him in his glory , we shall find it our wisdom to forego all other expectations , and to betake our selves unto christ alone . ver . xxvii . xxviii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the words used in this context have been opened in several places before . and in one thing only is there any material difference among the translators of them . and this is in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for the syriack reads them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; rendring the article in the masculine gender , who was after the law ; and so doth the vulgar latine also , qui post legem est , referring unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the antecedent , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and erasmus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by supra legem , above the law. but others think and that rightly , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an accusative case , is never to be rendred by supra , or above . who needeth not dayly , as those high priests , to offer up sacrifices , first for their own sins , and then for the peoples , for this he did once , when he offered up himself . for the law maketh men high priests which have infirmity , but the word of the oath , which was since the law , the son who is perfected for evermore . as these verses contain other instances of the preeminence of our high priest above those of the order of aaron : so all those mentioned in the former of them , do depend directly on , and flow from the qualifications and endowments of his person expressed in that foregoing . for whereas he is such an one as is there described , holy , harmless , undefiled , separate from sinners , and made higher than the heavens , for such an one alone became us , he was above and freed from all those things and services which the levitical priests were obliged unto , for want of these qualifications . for all the things asscribed ver . . unto them and denied concerning him , were all effects of the weaknesse and imperfection of their persons and their services , which he as unto his person was absolutely exempt and free from , so that he had no need to do as they did . and this being declared , the whole matter , with the fundamental reason of all the differences insisted on , is summarily expressed , ver . . as we shall see in the exposition of the words . ver . xxvii . vvho needeth not dayly , &c. the words are a negation as they respect our high priest , and include an affirmation with respect unto the priests of the law , both in sundry instances . and the design of them is to exclude all those imperfections from him , which they were subject unto . and we may observe in the words . . the manner of the negation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he needeth not ; it is not necessary for him . the things expressed were not such as those priests might do , or omit as they saw occasion ; but they were necessarily obliged unto them . and the necessity the apostle intends , was not only that which arose from gods institution , who appointed them to offer dayly , first for themselves and then for the people , but that also which arose from their own state and condition , and from the nature of the sacrifices that they offered . for themselves being weak , infirm , and sinful , and their offerings being only of earthly things that could never perfectly expiate sin , these things were necessary for them , and so god had ordained . wherefore there are three grounds or reasons of the necessity here asscribed unto these priests . . god had appointed them so to do . this comes first to view although there be another reason even of this appointment . and god taught hereby both them and the church , their utter incapacity to effect the work committed unto them , at once , whereon they were to multiply their oblations . . the nature of the offerings and sacrifices which they offered did make the manner of it here expressed , necessary unto them . for they were such as could not attain the end of expiating sin : but only could represent that which did so ; and therefore the repetition of them was needful , because their principal use was to be instructive only . things that are really efficient themselves , may at once produce and perfect their effects : but those which are instructive only must be reiterated . . this necessity arose from their own state before god , and the state of the people . for they themselves often sinned , and having no other to offer for them , it was necessary that they should often offer for themselves . and so it was with the people also . they sinned still , and still must be offered for . after one offering , their sins again encreased on them , and made another necessary . from all these considerations our high priest was absolutely exempted ; and that on a twofold account , ( . ) of his person , which being holy , harmless , undefiled , and separate from sinners , he needed not offer for himself . ( . ) of his offering , which being at once perfectly expiatory of the sins of the people , needed not to be repeated . and on these grounds god also had appointed that he should offer himself only once for all . . the second thing in these words is the declaration of them that lay under this necessity which our high priest was not liable unto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the high priests , that is , those high priests of the law concerning whom he had treated . so we well render the words , as those high priests , in like manner as they were , or as they had need . for the apostle with respect unto the levitical priesthood carrieth on the comparison between christ and them , especially in the instance of the high priests and the discharge of their office ; for they were the head of the priesthood , and the glory of the church of israel . howbeit all other priests employed in the holy offerings and sacrifices of the people , are included herein . and it is apparent that if the priesthood of christ doth so far excell that office in the high priests of the old testament , it must needs excell it in those of a subordinate order or degree . all these priests had need to offer in the manner here expressed . . a threefold difference is intimated between our high priest and them . as , . in the frequency of their offerings , they were to offer dayly , which also includes the order of their offering , first for themselves , and then for the people : whereas he offered once only . . it is supposed they offered the sacrifices appointed by the law which were of brute creatures only , whence their insufficiency and frequent repetition did proceed ; as declared , chap. . , , . he offered himself . . in the cause of their offering ; they offered for their own sins , but he had none of his own to offer for . now all the things here asscribed unto the levitical priests , are weaknesses and imperfections in their office. and hereby the main position of the apostle , and which was destructive of the whole fabrick of mosaical worship , namely , that the law whereby they were constituted made nothing perfect , was abundantly confirmed . for the greatest effect of that law was the constitution of this priesthood . and what perfection can be expected by such a priesthood where the priests were obliged continually to offer for their own sins ? no sooner was one offering past , but they were providing matter , making another necessary . and so it was with respect unto the sins of the people . and what perfection could be comprized in an everlasting rotation of sins and sacrifices ? is it not manifest that this priesthood and these sacrifices , could never of themselves expiate sin , nor make perfect them that came to god by them ? their instructive use was excellent : they both directed faith to look unto the great future priest and sacrifice , and established it , in that they were pledges given of god in assurance thereof . the eye of them all was a continual guidance unto the church , to look unto him who alone was to make attonement for sin , and bring in everlasting righteousness . howbeit they were of that nature , and were so ordained of god , that they should never give perfect ease and peace unto them that were exercised in them . some relief they found in them , but compleat peace they did not afford . nor can any thing do so , that is often to be repeated . the frequent repetitions of the sacrifices of the masse in the church of rome , doth sufficiently manifest that there is no solid abiding peace with god in that church . for this is not to be attained by any thing that must be frequently repeated . so our apostle affirms expresly , that if the sacrifices of the law could have made perfect them that came to god by them , or given them perfect peace with god , they would have ceased to have been offered . and so it would be with the sacrifice of the masse . only by the one offering of christ , they are perfected as to peace with god , for whom he offered . and it gave great evidence unto their instructive efficacy , that in themselves they were so weak , so imperfect , and ineffectual . it was therefore unbelief heightned unto obstinacy , which caused the hebrews to refuse this high priest and sacrifice when exhibited of god , whereas before they could never attain unto peace firm and stable . but love of carnal worship , and adherence unto self righteousnesse , are inseparable companions . obs. god requireth our faith and obedience in and unto nothing , but what is as absolutly needful for us , so highly reasonable unto the minds of them that are enlightned . such was this priesthood of christ , now proposed unto the faith of the church , in comparison of what was before enjoyed . . there is in the words the time and season of the performance of what is here asscribed unto these high priests , as necessary for them . they were to do it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dayly : that is , so often as occasion required according unto the law. for there is no reason to confine the apostles intention unto the annual expiatory sacrifice only ; as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . dayly as much as yearly . it is true that in that sacrifice the high priest offered first for his own sins , and then for the sins of the people . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used doth not expresse that order , as we shall see . nor is it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dayly sacrifice alone that is intended ; though that be included also . for that juge sacrificium had respect unto the sins of the whole church both priests and people . as we are obliged to pray for the pardon of sin every day , by vertue of that sacrifice which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , new and living in its efficacy continually , and as occasion did require . and so there was an obligation on the priest to offer for himself a sin-offering , as often as he sinned according to the sins of the people , levit. . . if the priest that is anointed ( that is , the high priest ) do sin according unto the sin of the people , then let him bring for his sin which he hath sinned , a young bullock without blemish , unto the lord for a sin offering . and unto this institution the apostle here hath respect . . what they were thus obliged unto , is declared ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to offer sacrifices for sins . all propitiatory and expiatory sacrifices are intended . but possibly a principal regard is had unto the great anniversary sacrifice in the feast of expiation , levit. . for although the apostle mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices in the plural number , and that was but one ; yet because of the repetition of it , it being offered year by year continually , as he speaks , chap. . . it may be signifyed hereby . and those sacrifices were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and in answer unto them our lord jesus christ offered himself a sacrifice for sin . and this is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sin only , without the mention of sacrifice . rom. . for because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both the sin and the sacrifice for it , as the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in one conjugation to sin , and in another to expiate sin , the sacrifices it self is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for sin . . the order of these sacrifices is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; first and then . first for his own sins , and then for those of the people . either the whole discharge of the office of the high priests may be intended in this order , or that which was peculiar unto the feast of expiation . for he was in general to take care in the first place about offering for his own sins according to the law , levit. for if that were not done in due order , if their own legal guilt were not expiated in its proper season according to the law , they were no way meet to offer for the sins of the congregation ; yea , they exposed themselves unto the penalty of excision . and this order was necessary seeing the law appointed men to be priests who had infirmities of their own , as is expressed in the next verse . or the order intended may respect in an especial manner the form and process prescribed in the solemn anniversary sacrifice at the least of expiation . levit. . first he was to offer a sin-offering for himself and his house , and then for the people , both on the same day . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for his own sins : and this upon a double account . first , because he was really a sinner as the rest of the people were . if he do sin according to the sin of the people , levit. . . secondly , that upon the expiation of his own sins in the first place , he might be the more meet to represent him who had no sin . and therefore he was not to offer for himself in the offering that he made for the people , but stood therein as a sinless person , as our high priest was really to be . . for the sins of the people ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , for the whole congregation of israel ; according to the law ; levit. . . this was the duty , the order and method of the high priests of old in their offerings and sacred services . this their weaknesses , infirmities and sins , as also the sacrifices which they offered , did require . all that could be learned from it was , that some more excellent priest and sacrifice was to be introduced . for no perfection , no consummation in divine favour , no settled peace of conscience could in this way be obtained ; all things openly declared that so they could not be . and hence have we an evidence of what is affirmed , joh. . . the law was given by moses , but grace and truth came by jesus christ. and the priviledge or advancement of the church in its deliverance from those various multiplyed obscure means of instruction , into the glorious light of the way and causes of our adoption , justification and salvation , is inexpressibly great and full of grace . no longer are we now obliged unto a rigid observance of those things which did not effect what they did represent . an encrease in thankfulness , fruitfulness and holiness , cannot but be expected from us . these are the things that are here denied of our high priest : he had no need to offer sacrifice in this way , order , and method . the offering of sacrifice is not denied , that is , sacrifice for the sins of the people ; yea , it is positively asserted in the next words ; but that he offered dayly , many sacrifices , or any for himself , or had need so to do , this is denied by the apostle . that alone which he did , is asserted in the remaining words of the verse ; for this he did once when he offered himself . and two things are in the words ; ( ) what he did in general ; ( ) in particular , how he did it . for the first , it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this he did ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , refers only unto one clause of the antecedent , namely , offering for the sins of the people . this he did once , when he offered himself ; for himself he did not offer . but contrary unto the sense of the whole church of god , contrary to the analogie of faith , and with no small danger in the expression , socinus first affirmed that the lord christ offered also for himself or his own sins . and he is followed herein by those of his own sect , as schlinctingius on this place , and so he is also by grotius and hammond , which is the chanel whereby many of his notions and conceptions are derived unto us . it is true , that both he and they do acknowledge , that the lord christ had no sins of his own properly so called ; that is , transgressions of the law ; but his infirmities , say some of them , whereby he was exposed unto death , his sufferings , say others , are called his sins . but nothing can be more abhorrent from truth and piety than this assertion . for , . if this be so , then the apostle expresly in terms affirms that christ offered for his own sins , and that distinctly from the sins of the people . and from this blasphemy we are left to relieve our selves by an interpretation that the scripture no where gives countenance unto ; namely , that by sins , infirmities or miseries are intended . it is true that infirmity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth sometimes signify sin , or obnoxiousness unto sin , but sin doth no where signify natural infirmities but moral evils always . it is true christ was made sin , but where it is said so , it is also added , that it was for us ; and to take off all apprehensions of any thing in him that might be so called , that he knew no sin . he was made sin for us , when he offered for the sins of the people . and other distinct offering for himself he offered none . and therefore in sundry places where mention is made of his offering himself , it is still observed , that he did no sin , but was as a lamb without spot and without blemish . let therefore men put what interpretation they please on their own words ( for they are not the words of the apostle that christ offered himself for his own sins ) the language is and must be offensive unto every holy heart , and hath an open appearance of express contradiction unto many other testimonies of the scripture . the sole reason pretended to give countenance unto this absurd assertion is , that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this , must answer to the whole preceding proposition which is its antecedent . now therein is mention of the priests offering first for their own sins , then for the sins of the people , and this it is said christ did , that is , he offered first for his own sins , and then for the people . but to answer the whole antecedent in both parts of it , it is indispensably necessary that he must , as they did , offer two distinct offerings , one , namely the first , for himself , and the other , or then , for the people . for so did they , so were they obliged to do by the law , and other offerings for themselves and the people in any other order or method there never was nor could be . but this is expresly contradictory unto what is here affirmed of the lord christ and his offering ; namely , that he offered himself once only , and if but once , he could not offer first for himself , then for the people ; nor at all for himself and them in the same offering , which the high priests themselves could not do . . this insinuation not only enervates , but is contradictory unto the principal design of the apostle in the verse foregoing and in that which follows . for , ver . . he , on purpose describes our high priest by such properties and qualifications as might evidence him to have no need to offer for his own sins , as those other priests had . for from this consideration that he was holy , harmless , undefiled , separate from sinners , the apostle makes this inference , that he needed not to offer for himself as those high priests did . but according unto this interpretation , no such thing ensues thereon ; but notwithstanding all those qualifications he had need to offer for his own sins . and , ver . . the difference he puts between him and them is this , that they were men subject to infirmities , but he is the son consecrated for ever ; which apparently exempts him from any necessity of offering for himself . for as is apparent from the antithesis , he was not subject unto any of those infirmities which made it necessary unto them , to offer for themselves . wherefore the whole design of the apostle in these verses is utterly perverted and overthrown by this interpretation . . when those priests offered for their own sins , their sins were of the same nature with the sins of the people . if the priest that is anointed , shall sin after the manner of the people , levit. . . if therefore this be to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this he did when he offered for his own sins and of the people , sins being only expressed in the first place and understood in the later , sins properly so called must be intended , which is the height of blasphemy . . if the lord christ offered for himself or his own infirmities , then those infirmities were such as were obstructions and hinderances unto his offering for others ; for that is the only reason why he should offer for their removal or taking away . but this is so far otherwise as that indeed he was obnoxious unto no infirmity , but what was necessary that he might be a meet high priest and sacrifice for us . for so was every thing that is inseparable from humane nature ; which is utterly destructive of this figment . . this imagination will admit of no tolerable sense in its exposition or application . for how can we conceive that the lord christ offered for his own infirmities , that is , his sorrows , sufferings , and obnoxiousness unto death ? it must be by his sufferings and death ; for in and by them he offered himself unto god. but this is absurd and foolish : by his suffering he offered for his sufferings . what he offered for , he took away , as he did the sins of the people . but his own sorrows and sufferings he took not away , but underwent them all . . it is contradictory unto the principal maxim of the socinians with respect unto the priesthood of christ. for they maintain , that his one perfect offering or expiatory sacrifice was in heaven only , and not on the earth . but he could not at his appearance in the holy place offer for his own infirmities and miseries , for they were all past and finished , himself being exalted in immortality and glory . these things are sufficient to repress the vanity of this figment . but because there is no small danger in the proposal that hath been made of it , i shall briefly examine what reasons its authors and promoters do produce to give countenance unto it . thus proceeds and argues crellius or schlictingius on the place . peccata preprie dicta , id est , divinar am legnm transgressiones , cum in christo locum non habeant ullum , ( ) necesse est ut in voce peccatorum sit improprietas , significenturque christi infirmitates & perpessiones , ( ) qua de re jam egimus . cap. . ver . . . ( ) sic vidimus istarum infirmitatum & perpessionum contraria , sanctitatis & innocentiae nomine paulo ante versu superiore describi ; qui duo versiculi mutuo se illustrant : ( seipsum offerens . ) ( ) docet quando christus pro se obtulerit , preces nimirum & supplicationes ut cap. . ver . . vidimus : tunc nempe cum in eo esset , ut seipsum deo offerret , cum sese ad oblationem sui ipsius accingeret , hoc est , cum tanquam victima mactaretur . ( ) oblatio enim christi sic hoc loco extendenda est ut mortem ipsius tanquam necessarium antecedens , & quoddam veluti initium complectatur . ( ) cum vero hic versiculus ex superiori commate pendeat & inferatur , vel hinc apparet , non agi isthic de moribus , sed de natura , deque felici statu ac conditione nostri pontificis . nec enim ideo christus opus non habet amplius pro se offerre , quod sanctus sit & inculpatus , ratione morum seu actionum suarum , cum semper talis fuerit ; sed quod in perpetunm ab omnibus malis & afflictionibus sit liberatus . i have transcribed his words at large , because what is offered by others unto the same purpose , is all included in them . but the whole of it will be easily removed . for , . the impropriety of speech pretended , that sins should be put for infirmities , is that which the use of the scripture will give no countenance unto . it is only feigned by these men at their pleasure . let them , if they can , produce any one place , where by sins not moral evils , but natural infirmities are intended . but by feigning improprieties of speech at our pleasure we may wrest and pervert the scripture , even also as we please . . of the infirmities of the humane nature of christ , which were necessary that he might be a sacrifice , and usefull unto his being a priest , we have also treated in the place quoted ; chap. . , . whereunto the reader is referred . . not the contrary unto these infirmities , but the contrary unto sin original and actual , is intended by holiness and innocency in the verse foregoing , as hath been proved in the exposition of that verse , whereunto the reader is referred . . the lord christ offered up prayers and supplications unto god , when he offered himself : not to expiate his own infirmities by his offering , but that he might be carried through and supported in his oblation which he offered for the sins of the people ; and had success therein . see the exposition on chap. . . . he is more kind than ordinary in extending the oblation of christ unto his death also . but he recalls his grant , affirming that he did only prepare himself for his offering thereby . and this also casts his whole exposition into much confusion . christ offered himself once , saith the apostle ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , once , and at one time . this i suppose is agreed . then he offered for himself and his own sins , or not at all . for he offered but once , and at one time ; where then did he thus offer himself and when ? in heaven upon his ascension , say the socinians with one accord . where then and when did he offer for himself ? on the earth . then he offered himself twice ? no , by no means , he offered not himself on the earth ; how then did he offer for himself on the earth ? he did not indeed offer himself on the earth , but he prepared himself for his offering on the earth , and therein he offered for himself ; that is , he did , and he did not offer himself upon the earth . for they cannot evade by saying that he did it when he offered up prayers on the earth : for the apostle says expresly in this place , that what he did , he did it when he offered himself . and it must be by such an offering as answered the offering of the high priest for himself , which was bloody . . the close of his discourse , whereby he would prove the truth of his exposition of the verse foregoing from his interpretation of this , is absurd ; as that which would give countenance , unto an evident falsehood , from what is more evidently so . grotius adds little unto what schlictingius offers in this case . only he tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for those griefs which are commonly the punishment of sin ; rom. . . but it is a mistake : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that place , signifies nothing but the guilt of sin , which christ died to expiate and take away . he died once for sin , that is , he suffered once for sin . he says moreover , that profluvium mulierum is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 levit. . . . . as also is the leprosie ; chap. . . but herein also he is mistaken ; both the one and the other subject unto those defiling distempers , were appointed to offer a sin-offering for those sins , which those defilements were tokens of , and the sin of nature which they proceed from . again he says , that christ in his offering was freed from those infirmities and miseries , per mortem acceleratam . but his death was not hasted one moment until all was finished ; nor did he offer for the hastening of his death . and his ensuing words are most ambiguous ; christ offered , pro doloribus istis qui solent peccatorum poenae esse , & quos christus occasione etiam peccatorum humani generis toleravit . if the sorrows intended were not true punishments of sin , they could not be offered for . and what sorrows christ underwent so far as they were penal , he offered for them when he offered for the sins of the people , and not otherwise . but those which are called his own sins , must be every way distinct from the sins of the people , and have no relation unto them ; as the sins of the high priests of old had not . wherefore if by the occasion of the sins of men , he intend , that his sufferings and griefs were for the sins of men , then he offered for them when he offered for the sins of the people , when he bare our sins and sorrows , and had no need to offer distinctly for them as his own . and if it were a sorrow that was not for sin , it cannot be called sin. christs sufferings on the occasion of the sins of mankind , is well understood by those who are any way skilled in the socinian mysteries . hammond says the same . he both ( saith he ) offered for himself , that is , made expiation as it were ( not to deliver himself from sin , for he was never guilty of any ) but from the infirmities assumed by him , but especially from death it self ; and so is now never likely to dye , and to determine his melchisedecian priesthood . ans. ( ) to make expiation as it were from the infirmities assumed by him , or to be delivered from them , is hard to be understood . ( ) much more is it , how by death wherein he offered himself , he should make expiation to be delivered from death it self . ( ) and it is as hard to say , that christ offered for himself once by death , that he might dye no more ; seeing it is appointed unto all men only once to dye . i have digressed thus far to crush this novel invention , which as it is untrue and alien from the sense of the apostle , so it hath in the expression of it an ungrateful sound of impiety . but i expect not so much sobriety , as that considering the means of its conveyance unto the minds of men at present , it should not be vented again , until what hath been here pleaded in its confutation be answered . at present i shall proceed with the exposition of the remainder of the words . how , and what christ offered for the sins of the people is declared in the words remaining . . for the way or manner of it . he did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , once only . this is directly opposed unto the frequency of the legal sacrifices repeated daily as there was occasion . those high priests offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , daily , on all occasions ; he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , once only . and i cannot but observe by the way that this assertion of the apostle is no less absolutely exclusive of the missatical sacrifices of the priests of the roman church , than it is of the levitical sacrifices of the high priest of the church of the jews . their expositors on this place do generally affirm in plea for their church , that they offer it not to make expiation of sins , but only to represent and make application of the one sacrifice of christ on the cross. but in their mass it self they speak otherwise , and expresly offer it to god a sacrifice for the sins of the living and the dead . neither yet do we enquire unto what end they do what they do : and this is all they say , that they offer the same sacrifice that christ did , that is , himself . and this they do a thousand times more frequently , than the expiatory sacrifices were among the jews . neither were their sacrifices offered properly by gods appointment to make attonement for sin by their own vertue and efficacy ; but only to be a representation and application of the sacrifice of christ to come . whatever ends they therefore fancy unto themselves , by pretending to offer the same sacrifice that christ did , they contradict the words of the apostle , and wholly evert the force of his argument . for if the same sacrifice which the lord christ offered be often offered and had need so to be , the whole argument to prove the excellency of his priesthood in that he offered himself but once , above them who often offered the same sacrifices , falls to the ground . and hence also the foundation of this fiction is rased . for it is , that the lord christ offered himself at the supper the night before he was hetraied , as the trent council affirms , sess. . cap. . for if he did so , he offered himself more than once , twice at least ; which being a matter of fact , is to give the apostle the lye . what he offered is expressed in the last place , and therein the reason is contained why he offered but once , and needed not to do so daily , as those priests did . and this is taken from the excellency of his offering , he offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , himself . and this gives the highest preference of the priesthood of christ above that of levi. for , ( . ) those priests had nothing of their own to offer , but must be furnished with offerings from among the other creatures . ( . ) though they had the best from them , the blood and fat , yet it was but the blood of calves , and sheep , and goats . and what can this do for the real expiating of the sins of our souls ? see micah . , , . wherefore when at any time the people were brought under any serious conviction of sin , they could not but apprehend , that none of these sacrifices , however multiplyed , could deliver them from their guilt . but the lord christ had something of his own to offer , that which was originally and absolutely his own , not borrowed or taken from any thing among the creatures . and this was himself , a sacrifice able to make attonement for all the sins of mankind . and from the words thus expounded we may observe , . that no sinful man was meet to offer the great expiatory sacrifice for the church ; much less is any sinful man fit to offer christ himself . as the first part of this assertion declares the insufficiency of the priests of the church of the jews , so doth the latter the vain pretence of the priests of the church of rome . the former the apostle proves and confirms expresly . for no other high priest but such a one as was in himself perfectly sinless , did become us , or our state and condition . he that was otherwise could neither have any thing of his own to offer , and must in the first place offer for himself , and this he must be doing day by day . and the latter on many accounts is a vile presumptuous imagination . for a poor sinful worm of the earth , to interpose himself between god and christ , and offer the one in sacrifice unto the other , what an issue is it of pride and folly ? . the excellency of christs person and priesthood freed him in his offering from many things that the levitical priesthood was obliged unto . and the due apprehension hereof is a great guide unto us in the consideration of those types . for many things we shall meet withal which we cannot see how they had a particular accomplishment in christ , nor find out what they did prefigure . but all of them were such that their own infirm state and condition did require . such was their outward call and consecration which they had by the law , in the sacrifice of beasts , with certain washings and unctions , their sacrificing often , and for themselves , their succession one to another , their purifications or legal pollutions . these and sundry things of like nature were made necessary unto them from their own sins and infirmities , and so had no particular accomplishment in christ. however in general all the ordinances and institutions about them all , taught the church thus much , that nothing of that was to be found in the true high priest wherein they were defective . . no sacrifice could bring us unto god and save the church to the utmost , but that wherein the son of god himself was both priest and offering . such an high priest became us who offered himself once for all . and we may consider , ( . ) that this was one of the greatest effects of infinite divine wisdom and grace . his incarnation wherein he had a body prepared for him for this purpose , his call to his office by the oath of the father and unction of the spirit , his sanctifying himself to be a sacrifice , and his offering up himself through the eternal spirit unto god , are all full of mysterious wisdom and grace . all these wonders of wisdom and love , were necessary unto this great end of bringing us unto god. ( . ) every part of this transaction , all that belongs unto this sacrifice , is filled up with perfection , that no more could be required on the part of god , nor is any thing wanting to give countenance unto our unbelief . the person of the priest and the offering it self are both the same , both the son of god. one view of the glory of this mystery , how satisfactory is it unto the souls of believers ? ( . ) a distinct consideration of the person of the priest and of his sacrifice will evidence this truth unto the faith of believers . what could not this priest prevail for in his interposition on our behalf ? must he not needs be absolutely prevalent in all he ayms at ? were our cause intrusted in any other hand ; what security could we have that it should not miscarry ? and what could not this offering make attonement for ? what sin , or whose sins could it not expiate ? behold the lamb of god that takes away the sins of the world. . it was burdensom and heavy work to attain relief against sin and settled peace of conscience under the old priesthood , attended with so many weaknesses and infirmities . herein lyes the greatest part of that yoke which the apostle peter affirms that neither they nor their fathers were able to bear , act. . . which the lord christ gives us deliverance from , math. . , , , . ver . xxviii . for the law maketh men high priests which have infirmity ; but the word of the oath which was since the law , maketh the son , who is consecrated for evermore . the apostle in this verse summeth up the whole of his precedent discourse , so as to evidence the true and proper foundation , which all along he hath built and proceeded on . ( . ) one principle there was agreed upon between him and the hebrews who adhered unto mosaical institutions ; and this was , that an high priest over the church there must be ; and without such an one there is no approach unto god. so it was under the law , and if the same order be not continued , the church must needs fall under a great disadvantage . to lose the high priest out of our religion , is to lose the sun out of the firmament of the church . this was a common principle agreed on between them , whereon the apostle doth proceed . ( . ) he grants unto them that the high priests who officiated in the tabernacle and the temple were called and appointed by god unto their office , in the law. ( . ) hereon ensued the main difference between him and them . they were perswaded and hoped that these priests should continue for ever in the church without change or alteration . he contends that there was a time designed wherein they were to be removed , and a priest of another order to be introduced in their room ; which would be so far from being any disadvantage unto the church , as that the whole safety , glory , and blessedness thereof did depend thereon . and this he proves by many cogent and irrefragable arguments unto them . as , . that before the erection of the levitical priesthood by the law , there was another priest of the high god , who was far greater and more excellent than those priests , yea , than abraham himself from whom they derived all their priviledges . . because after the giving of the law and the setting up of the levitical priesthood thereby , god again promiseth to raise up another priest , in another kind , after another order , after the manner of him who was called unto that office long before the giving of the law. wherefore he was prefigured before the law , and promised after the law , so that his introduction could not be prejudiced by the law. . that this high priest thus promised , neither was to be nor could be , of the same stock , nature , or order with the levitical priests , but one that was not only distinct from them , but really inconsistent with them . he manifests that there was no possibility they should be priests together , or that the church should be under the conduct of them both . . whereas hereon it may be said , who knows whether this change and alteration will be to the advantage of the church or no , whether it were not better to adhere unto these priests which we have already , than relinquishing them and all benefits by them , to betake our selves unto this new high priest ; the apostle in answer unto this possible objection , declares in sundry instances the excellency of this other priest above them . and not only so , but he proves undeniably that by all which those other priests did perform in divine service , and by all that the law could effect , whereby they were constituted and made priests , there was no access unto god , no perfection , nor consummation in peace of conscience to be obtained . for there were so many defects and weaknesses that accompanied them and their services , as rendred them wholly unable to attain those great ends. on the other hand he manifesteth and proveth that by this one single high priest now introduced , and his one sacrifice offered once for all , by reason of the perfection of the one and the other , all those blessed ends were compleatly accomplished . this being the design of the apostles discourse in this chapter , he giveth us a summary of the whole , and of the principal grounds which he proceeds upon , with wonderful brevity in this last verse . for upon an acknowledgement of the different principles mentioned , he shews us in an elegant antithesis , . the different means of the constitution of these different priests ; on the one hand , the law ; and on the other , the word of the oath . . the different times of their constitution ; the one in the giving of the law ; the other after the law. . the difference of their persons ; those of the first sort were men , and no more ; the other was the son. . the difference in their state and condition ; the former had infirmities , the later is consecrated for ever . . this also is included in the words , that those of the first sort were many , men that had infirmities ; he of the later was one only . and in these things , as we shall briefly see , be the springs of all the arguments which the apostle hath used in this case , and a plain representation is given us of the truth he contended for . . the first difference is in the constituting principles of these distinct offices : that on the part of the levitical priesthood was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law , that is , the ceremonial law , as we call it ; the law given in horeb , concerning religious rites , the way and manner of the solemn worship of god in the tabernacle . it was not the moral law , not immediatly the commands of the decalogue , but the especial law of divine service and worship that is intended . and what doth the law do ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it appointeth . it did so morally , god appointed them in and by the law. and he speaks in the present tense . so long as the law continueth in force and efficacy it appointeth such priests . none other are to be looked for in , or expected from the law. now a moral rule or institution is sufficient to convey power and authority of office unto men . so is it under the new testament . it is the gospel that makes ministers , and not the people or any others , who have no power but only to act in obedience unto the laws thereof . hereby those other priests came so to be . hereunto is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word of the oath , as the constituting cause of this new priest and priesthood . thus much it had in common with the other way . it was a word as that was also . the law was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word spoken by angels . chap. . . the word of god , though spoken by them . and a word in this sense is either a meer word of command , or a word of promise ; either of which is sufficient to constitute an office , being declarations of the authority of god himself . by this word was both the office of the priesthood of christ consecrated , and himself called to be a priest. see the exposition on chap. . ver . , . but herein especially did this word excel the word of the law , in that it was confirmed by the oath of god. it was the word , the will , the promise of god declared in and by his oath . and herein hath it many advantages above the law , which was not so . as , . an high federal solemnity . things confirmed by an oath are peculiarly sacred ; and are distinguished from all things that are not so ; and therefore the interposition of an oath was originally ( it may be , solely ) used in the confirmation of covenants about things of moment , and wherein several parties were highly concerned . . an oath declares the immutability of that counsel whence the matter sworn unto doth proceed . in the giving of the law , god declared his will , so far as to what he would have the people at present obliged unto . but he did not by any means declare that he had in his unchangeable counsel determined , that the kind of worship , and state of the church then erected , should continue for ever . yea , he did many ways intimate that he did reserve unto himself the power of altering the whole . but now the immutability of gods counsel is declared by his oath . what was this oath of god , and how the lord christ was made a priest thereby , hath been before at large declared . the apostle takes notice of it here only as it was given out in prophecy by david which was but a solemn declaration of the eternal compact between the father and the son. . the difference of the time wherein these priesthoods were ordained , is included on the one hand and expressed on the other . for the former , it was when the law was given , whereby they were made priests : the latter was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after the law , or the giving of it . this , i confess , doth not appear at first view to be to the advantage of the apostles design , namely , that this oath was after the law. for in another place he expresly argues on the other hand , that what is first in such cases hath the preeminence ; and cannot be disanulled by what doth ensue . gal. . . and this i say , that the covenant that was confirmed before of god in christ , the law which was four hundred and thirty years after cannot disanul , that it should make the promise of none effect . may it not be as well said that this oath , which was declared about four hundred years after the giving of the law , could not disanul it , or make it of none effect ? the objection being not without its difficulty , i shall spend a little time in the full solution of it . i answer therefore , that what followeth after cannot disanul what went before , . if that which is afterwards introduced be consistent with what was before established . for in that case there is no intimation of the pleasure of god that it should be disanulled . he may add what he will , unto what is already ordained , so it be consistent with it , without prejudicing the first institution . . especially it cannot do so , if it be inferior unto that which went before , either in dignity or use and benefit , and so be made subservient unto it . . and it must be invalid unto any such purpose , if it had no other antecedent foundation , that did indeed precede the former grant : for if it have so , it may rationally be supposed to be farther declared on purpose to supersede it . now thus it was with the law in respect unto the promise , which ( as the apostle proves ) going before it , could not be disanulled by it . for , . the law as it was then ordained of god , was consistent with the promise ; yea , and given in the pursuit of it ; so as that there was no need that any should forsake the promise to comply with the will of god in giving the law. . the law as it was inferior in dignity and use unto the promise , so it was made subordinate and subservient unto it . for the man end of giving the law , was to guide and direct the church unto the right use and benefit of the promise . . the promise had an absolute priority above the law. there was no ground or foundation laid for the law , no intimation of its future introduction , before the giving of the promise : and therefore the promise could not be disannulled by it . but in the present case all things are otherwise . for , . the priesthood confirmed by an oath , and introduced after the law , was utterly inconsistent with the law and the priesthood thereof . this the apostle hath fully proved before . wherefore of necessity either the law and the priesthood of it must be disannulled , or the oath of god must be of none effect ; for what he had sworn unto was inconsistent with the continuance of what was before appointed for a time . . this new priesthood could no way be made subordinate or subservient unto the other , so as to leave it a place in the church . but as it was eminently above it in dignity and benefit ; so the use of the other was only to be an introduction unto it , and therefore must cease thereon . . this priesthood had its reasons , grounds , foundation and representation long before the giving of the law. for besides that it had a virtual constitution in the first promise years before the giving of the law , it had also a typical representation before it in the priesthood of melchisedek ; and it received only a declaration and confirmation in the account given of the oath of god after the law. wherefore the direct contrary is here the matter in hand , unto what is spoken unto in that other argument of the apostle . and therein the first thing , namely , the promise was confirmed by an oath , the latter was not . but here the latter which was after the law , was confirmed by the oath of god , which the law was not . and hereon its being after the law is a sufficient evidence of its preeminence above the law , and all the institutions of it . for hereby was that introduced which was to supply all the defects and weaknesses of the law and its priesthood , and so to disanul them and take them out of the way . . the third difference is , that the law made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men to be high priests ; that is , those who were meer men and no more . and therefore notwithstanding the office and dignity which they were called and exalted unto , they were all but servants in the house of god , nor could they be any other as the apostle proves , chap. . . in opposition hereunto , the word of the oath makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the son an high priest ; that son who is lord over the whole house , and whose the house is , as he declares in the same place , ver . , . and in this word the apostle openeth the necessity and dignity of the priesthood of the new testament . for it consists in the dignity of the person designed unto that office. this was no other , nor could be other , but the son , the eternal son of god. filium , nempe dei , non hominem caeteris parem , nascendi sorte , saith grotius ; as though christ were here called the son , that is the son of god , because he was differenced from other men , in the way and manner of his birth , being born of a virgin. but this is not the true and formal reason of this denomination . christ is the son of god by eternal generation , and thereon alone doth his sonship depend . but many ways there were , whereby he was manifested so to be , especially by his miraculous conception and nativity , and by his resurrection from the dead . hence with respect unto them he is sometimes called the son of god ; not that he became so thereby , but was only declared so to be . this therefore the apostle resolves the force of his argument into , namely , the dignity of the person of our high priest , he was the son of god ; for hereon the whole excellency and efficacy of his priesthood doth depend . . it is added in the last place that the law made men priests , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that had infirmity : subject to infirmities . and these were of two sorts , moral and natural ; neither could they be freed from either of them during the whole time of their priesthood . the first were their sins , hence they were obliged continually to offer sacrifice for their own sins , and that to the very last day of their lives . the summe and issue of their natural weaknesse was death it self . this seized on every one of them , so as to put an everlasting end unto their sacerdotal administrations . but wherefore did the law make such priests , men , meer men , that had infirmity , subject to sin and death , so as to put an end unto their office ? the reason is , because it could neither find any better , nor make them any better whom it found in that condition . the law must be content with such as were to be had , and in it self it had no power to make them better . in opposition hereunto it is said the word of the oath made the son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , consecrated for ever . what was the consecration of the lord christ unto his office and wherein it did consist , i have before at large declared . that which the apostle intends here , in an especial manner , is his absolute freedom from the infirmities which those other priests were obnoxious unto , namely , such infirmities in the first place as with respect whereunto , sacrifice was to be offered unto god , that is , their own sins . and the apostle here opposing the consecration of christ , unto their having infirmities , sheweth sufficiently that he intended not to insinuate that he offered for any infirmities of his own , seeing he is wholly different from them and opposed unto them who had such infirmities . and if he had offered for his own infirmities , the apostle could not have objected it as the weaknesse of the law ; that it made priests which had infirmity ; for in that sense , the word of the oath should have done so also . but whereas his exaltation into heaven for the discharge of the remaining duties of his priesthood in his intercession for the church , belonged unto the perfection of his consecration , he was therein also freed from all those natural infirmities which were necessary unto him that he might be a sacrifice . the ensuing observations offer themselves unto us . . there never was , nor never can be any more than two sorts of priests in the church , the one made by the law , the other by the oath of god. wherefore , . as the bringing in of the priesthood of christ after the law and the priesthood constituted thereby , did abrogate and disanul it ; so the bringing in of another priesthood after his , will abrogate and disanul that also . and therefore , . plurality of priests under the gospel overthrows the whole argument of the apostle in this place , and if we have yet priests that have infirmities , they are made by the law , and not by the gospel . . the summe of the difference between the law and the gospel , is issued in the difference between the priests of the one and the other state , which is inconceivable . . the great foundation of our faith , and the hinge whereon all our consolation depends , is this , that our high priest is the son of god. . the everlasting continuance of the lord christ in his office , is secured by the oath of god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exposition of the eighth chapter of the epistle of the hebrews . chap. viii . there are two general parts of this chapter . i. a father explication of the excellency of the priesthood of christ , or of christ himself , as vested with that office ; that is , both in his personal glory , and in the usefulness of his office unto the church , above those of the order of aaron . ii. a further confirmation hereof ; wherein is introduced the consideration of the two covenants ; the old and the new. for unto the former was the whole administration of the levitical priests confined . of the latter christ as our high priest was the mediator and surety . and therefore the apostle fully proves the excellency of this new covenant above the old , which redounds unto the glory of its mediator . the first part is contained in the first five verses : the latter extends from thence to the end of the chapter . in the first part two things are designed . ( . ) a recapitulation of some things before delivered . ( . ) the addition of some farther arguments in the confirmation of the same truth , so long before insisted on . both of them he comprizeth in three instances of the excellency of christ in his priesthood or in the discharge of his office. . in his exaltation and the place of his present residence : ver . . . in the sanctuary whereof he is a minister , and the tabernacle wherein at present he doth administer , ver . . . in the sacrifice he had to offer , or which he offered before his entrance into that sanctuary , ver . . which he illustrates by two especial considerations , ver . , . ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput ; vul . capitulum , summa ; beza . caeterum eorum quae diximus haec summa est . moreover this is the sum of what we speak . summatim autem dicendo : to speak briefly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — of all these things ; the head , chief or principal of all these things , vul . super ea quae dicuntur . rhem. the sum concerning these things which be said . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; syr. we have an high priest , he who sitteth ; omitting this word , or including it in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , ille . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; vul . magnitudinis ; which the rhemists render by majesty , and retain sedis for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; beza . majestatis illius ; or , throni , virtutis , magnificandi . ver . . now of the things that are spoken , this is the sum : we have such an high priest , who is set on the right hand of the throne of the majesty in the heavens . this first verse contains two things . ( ) a preface unto that part of the ensuing discourse which immediately concerns the priesthood of christ , unto the end of ver . . ( ) a declaration of the first preheminence of our high priest , which the apostle would have us in an especial manner to consider . the preface is in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which may be considered either as unto its design in general , or as unto the sense of the words . i. the design of the apostle in this interlocution , ( which is not unusual with him ) is to stir up the hebrews unto a diligent consideration of what he insisted on , and to leave an impression of it on their minds . and this he doth for two reasons . . least the length and difficulty of his preceding discourse should have any way discomposed their minds , or wearied them in their attention , so as that they could not well retain the substance of what he pleaded . in such cases it was always usual with them who pleaded important causes before the wisest judges , to recapitulate what had been spoken at length before , and to shew what hath been evinced by the arguments they had used in their plea. to this purpose speaks quintilian , lib. . cap. . perorationis duplex ratio est posita , aut in rebus , aut in affectibus . rerum repetitio aut congregatio , quae graece dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a quibusdam latinorum enumeratio , & memoriam judicis reficit , & totam simul causam ante oculos ponit ; & etiam si per singula minus moverat , turba valet . in hac , quae repetimus quam brevissime dicenda sunt , & ( quod graeco verbo patet ) decurrendum per capita . how this whole course is steered by the apostle in this place , is easie for any one to observe . . because of the importance of the matter in hand . he is treating of the very head of all the differences between the law and the gospel , between those who adhered unto mosaical institutions , and those who embraced the faith. hence he calleth them unto a renewed attention unto what he delivered . for herein he set life and death before them , and was zealous for them , and earnest with them , that they would chuse life , and not die in their unbelief . ii. the sense of the words is to be considered . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is capitulum , caput , properly the head of any living creature . but the most frequent use of it is in a sense metaphorical , as it is here used by the apostle . and so it hath a double sense and use whereunto it is principally applied , for it hath also other significations ; for ( ) it is taken for that which is chief and principal in any matter , business or cause . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , isoc . the head of the whole business . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plato , de legib. lib. . the principal thing in education or instruction . and so is caput used among the latines . caput est in omni procuratione negotii & muneris publici , ut avaritiae pellatur etiam minima suspicio . this is the chief or principal thing in the management of all publick affairs , that all suspicion of covetousness be far away . ( ) it is taken for the sum and substance of what hath been spoken or declared , reduced into a short scheme . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut summatim dicam , demosthenes . and so some render these words summatim dicendo . and isocrates hath an expression directly answering that of the apostle in this place , ad nicoc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sum of what hath been spoken ; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caput , the head , is used in he hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exod. . . when thou takest the head ( the sum ) of the children of israel : so also numb . . . and in this sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by our apostle as some think , ephes. . . but it may have another sense in that place . in whether of these two significations it is here used by our apostle , will best appear , from the consideration of what it is applied unto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for these words also are capable of a double interpretation . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in or among ; and then the things themselves treated of may be intended . and if so , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requires the first signification , the chief and principal thing or matter . among all the things treated of , this is the principal ; as indeed it is , and that which all other things in debate did depend upon . . if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in a manner redundant , and no more is intended but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the things spoken , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken in the second signification , and denotes a recapitulation of them . this is that which my arguments amount unto , the sum of what i have pleaded . both these senses are consistent . for the apostle in this and the ensuing verses doth both briefly recapitulate , what he had evinced by his preceding arguments , and also declares what is the principal thing that he had contended for and proved . i incline unto the latter signification of the word , respected in our translation ; yet so as that the former also is true , and safely applicable unto the text. and some directions we may take from the wisdom of the apostle in this management of his present subject , in our preaching or teaching of spiritual things . for , . when the nature and weight of the matter treated of , or the variety of arguments wherein it is concerned , do require that our discourse of it should be drawn forth unto a length more than ordinary , it is useful to refresh the minds , and relieve the memories of our hearers , by a brief recapitulation of the things insisted on . it is so , i say , sometimes ; a this way is taken once , and but once by our apostle . when it is necessary , is left unto the wisdom and choice of those who are called unto this work . i mean of such who labouring diligently and conscientiously in the discharge of it , do really consider at all times what is for the benefit and edification of their hearers . but this is to be done onely on great and importent occasions ; the usual way of the repetition of the heads of sermons before preached , is in my judgment useless and unprofitable . . when doctrines are important , and such as the eternal welfare of the souls of men are immediately concerned in , we are by all means to endeavor an impression of them on the minds of our hearers . be they never so precious and worthy of all acceptation , oft-times they will not obtain an entrance into mens minds , unless they have an edge ministerially put upon them . wherefore they are by all sutable means , with gravity and zeal to be called unto a diligent attendance unto them . weight is to be laid doctrinally in their delivery , on things that are of weight really in themselves . and this is the first part of this verse , or the preface of what ensues . ii. the second part of it in the following words , contains the first general preheminence of our high priest , and that taken from his present and eternal state or condition . and there are three things considerable in the words . ( . ) our relation unto this high priest. ( . ) the general denotation of him . ( . ) his eminency and dignity in particular above all others . i. our relation unto him is expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we have . for the apostle , together with his assertion of the priesthood of christ , and the declaration of the nature of it , doth frequently intersert the mention of our interest therein , or our relation unto him in the discharge of that office ; such an high priest became us , chap. . . we have not an high priest that cannot , &c. chap. . . the high priest of our profession , chap. . . and here , we have such un high priest. and to the same purpose we have an altar , chap. . . and two things the apostle seems to design herein . . the dignity of the christian church , as now separated from the church of the jews . in all their confidence in their worship , that which they principally boasted of was their high friest and his office. he was anointed with the holy oil. he wore the garments that were made for beauty and glory . he had on his forehead a plate of gold , with that glorious inscription , holiness unto jehovah . and he alone entred into the holy place , having made expiation of the sins of the people . the christians who were now separated from them , they despised , as those who had no lot nor portion in all this glory ; no such visible high priest as they had . so the same persons were afterwards reproached by the pagans , that they had neither temples , nor altars , nor images or visible deities . so hard was it to call off the carnal minds of men , from things visible and sensible in divine worship , unto those that are spiritual and heavenly . and herein lies the reproach of degenerated christians , especially those of the roman church , that whereas the gospel in asserting the pure , heavenly , spiritual worship of god , had prevailed against the world , and triumphed over all that is carnal , invented to please the senses , and satisfie the superstitious minds of men ; they have made themselves the scorn and spoil of their conquered enemies , by returning to the same kind of worship in various degrees , which was before destroyed and triumphed over . and as therein they seem to make a publick acknowledgment , that the gospel , in the management of their predecessors , had much injured the world , in the introduction of a worship spiritual and divine , excluding all those visible glories which it had found out to entertain the minds of men ; so it will appear in the issue that they have made themselves transgressors , by building up what was before destroyed . but the primitive christians did still oppose the spiritual worship of sanctified souls , in the observation of the institutions of christ , unto all the pretences of glory and beauty pleaded to be in their outward force . so the apostle here , to evince the dignity of the christian church against the unbelief of the jews , pleads their relation unto an invisible spiritual high priest , exalted in glory and dignity far above all that they could enjoy by virtue of a carnal commandment . whatever you think of us , whatever you boast of your selves , we have an high priest ; and that such an one , as he immediately declares . . he would teach us , that whatever be the glory and dignity of this high priest , without an interest in him , without an especial relation unto him , unless we have an high priest , we are not concerned therein . many do give their assent unto this truth , that christ is an high priest , but how or wherein he is so to them they know not , nor yet do they make any use of him as such . yea , unto many , the principal mysteries of the gospel are but meer notions , and barren speculations ; what it is to be practically influenced by them , and to live in the power of them , they know not . that there is an high priest they believe , but what it is for them to have an high priest , they cannot understand . but this is that we are to look after , if we intend any benefit by it . and we may know whether we have an high priest or no , really and substantially , by the use which we make of him as such in all our approaches unto god. for he presides over the whole house of god , and all the sacred services thereof . none can come unto the father but by him . through him have we boldness , through him have we ability , through him have we access unto , and acceptance with god. he presents both our persons and duties unto him . without a daily improvement by faith of the office of christ unto these ends , it cannot be said that we have an high priest. . that the office of the priesthood of christ is confined unto the church , unto believers . theirs he is , and for them alone doth he administer before god in this office. ii. there is a general denotation of this priest , as to his qualifications , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he doth not now say , that we have an high priest only , nor another high priest , not according to the ordinances of the law , which he had proved before , from the type of melchisedec , and the testimony of the psalmist ; but moreover such an one as hath that dignity and those excellencies which he now ascribes unto him . the salvation of the church doth not depend meerly on its having an high priest , which yet in it self is absolutely necessary thereunto , but on his dignity and excellency , his exaltation and glory . wherefore it is affirmed of him , that he is such an high priest as is set on the right hand of the throne of the glorious majesty in the heavens . and two things we must consider in these words : ( . ) the design of the apostle in them : and ( ) their particular interpretation . . the design of the apostle as we observed before , was not to prove the reality of his priesthood , that he was truly a priest ; nor yet absolutely the qualifications of his person , but his dignity and excellency . for our lord jesus christ when he was on the earth , and whil'st he offer'd up to god his great propitiatory sacrifice , was as unto his outward state and condition inferior unto the levitical high priests , who were in great honour and veneration among the people . but the state and condition of any in the bearing and discharge of an office , is not to be esteemed and reckoned from what he condescends unto with respect unto any action or duty belonging unto that office. for a king may condescend unto very mean services , when the condition of his subjects and good of the kingdom require it of him . but it is to be reckoned from his durable estate , and perpetual abode therein . now although our lord christ was for a season in a condition of deep humiliation , taking on him the form of a servant , and being esteemed even as a worm and no man , which was necessary unto the sacrifice he had to offer ; yet as unto his durable state wherein he continues in the discharge of his office , he is incomparably exalted above all the high priests under the law. and this is that which the apostle designs here to declare . for what did the high priest do , after he had offered the anniversary sacrifice of expiation unto god ? he entred indeed into the holy place , with the blood of the sacrifice , presenting it there before the august pledges of the presence of god. but all the while he was there , he stood before the typical throne or ark and mercy-seat , with holy awe and reverence . and immediately on the discharge of his present duty , he was to withdraw and go out of the holy place . a great priviledge this was , and a great honor was herein put on the high priest. for all others , both priests and people , were everlastingly excluded out of that sanctuary . but what is this unto the glory of our high priest ? for after he had offered his great sacrifice unto god , he entred not into the holy place made with hands , but into heaven it self . and he entred not to stand with humble reverence before the throne , but to sit on the throne of god at his right hand . nor did he do so to abide there for a season , but for evermore . . as to the words themselves , we may observe that the apostle three times in this epistle maketh use of them with some little variety . chap. . . chap. . . and in this place . chap. . . he sate down at the right hand of the majesty on high : where there is no mention of the throne . chap. . . he is sate down at the right hand of the throne of god : where majesty is not added . here we have both ; the right hand of the throne of the majesty . in the first place , the glory of his kingly power is intended , in the last , his exaltation and glory , as they ensued on his sufferings ; and in this place , the declaration of his glory in his priestly office. the same glory and advancement hath respect unto various acts and powers in the lord christ. the manner of his enjoyment of this dignity and glory is expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he sate down . hereof there was nothing typical in the legal high priest , who never sate down in the holy place . but as he was in many things typed by the levitical priests , so in what they could not reach unto , he was represented in melchisedec , who was both a king and a priest. and hence he is prophesi'd of as a priest upon his throne , zech. . . and the immutable stability of his state and condition is also intended . . the dignity it self consists in the place of his residence , where he sate down ; and this was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the right hand . see the exposition hereof , chap. . . . this right hand is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is frequent mention in the scripture of the thorne of god. a throne is insigne regium , an ensign of royal power . that intended by it , is the manifestation of the glory and power of god in his authority and sovereign rule over all . . this throne is here said to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of majesty , or glorious greatness and power , that is , of god himself , for his essential glory and power is intended . the right hand of the throne of majesty , is the same with the right hand of god. only god is represented in all his glory , as on his throne . christ is sate down at the right hand of god , as considered in all his glorious power and rule . higher expression there cannot be used to lead us into an holy adoration of the tremendous invisible glory which is intended . and this is the eternal stable condition of the lord christ our high priest. a state of inconceivable power and glory . herein he dischargeth the remaining duties of his mediation , according as the nature of his especial offices do require . in this state doth he take care and provide for the application of the benefits of his oblation or sacrifice unto believers ; and that by intercession whereof we have spoken . . thus is he said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the heavens ; as in the other place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the highest , that is , heavens . and by the heavens here , not these visible aspectable heavens are intended ; for with respect unto them he is said to be exalted above all heavens , and to have passed through them . but it is that which the scripture calls the heaven of heavens , kings . . wherein is the especial residence and manifestation of the glorious presence of god. with respect hereunto our saviour hath taught us to call on our father which is in heaven . and from the words we may observe that the principal glory of the priestly office of christ depends on the glorious exaltation of his person . to this end is it here pleaded by the apostle , and thereby he evinceth his glorious excellency above all the high priests under the law. to evidence and make useful this observation , the things ensuing are to be observed . . the divine nature of christ is capable of no real exaltation by an addition of glory , but only by the way of manifestation . so god absolutely is often in the scripture said to be exalted , that is , he is so , when he himself by any acts of grace or providence makes the eternal glory of his power , his holiness , or any other properties of his nature manifest and conspicuous ; or when others ascribe unto him the glory and praise that are his due . so only may the lord christ be exalted or made glorious with respect unto his divine nature , wherein he is essentially over all god blessed for ever . and there is in this way an exaltation or manifestation of glory peculiar and proper unto the person of christ , as distinct from the persons of the father and the holy spirit . for he did in a peculiar way and manner for a season , forego and leave his glory as to the manifestation of it . for being ( essentially ) in the form of god , and counting it no robbery to be equal with god , yet he made himself of no reputation , and took upon him the form of a servant , phil. . , . in his incarnation , and his whole converse on the earth , he cast a vail over his eternal glory , so as that it appeared not in its own native lustre . those indeed who believed on him , saw his glory , the glory as of the onely begotten of the father , full of grace and truth , john . . but they saw it darkly , and as in a glass , during the time of his humiliation . but after his resurrection his glory was unvailed and made conspicuous , even when he was declared to be the son of god with power , according unto the spirit of holiness , by the resurrection from the dead , rom. . . . the person of christ as to his divine nature , was always on the throne , and is uncapable of the exaltation here mentioned , of sitting down at the right hand of it . although he came down from heaven , though he descended into the lower parts of the earth , although he was exposed unto all miseries , was obedient unto death , the death of the cross , wherein god redeemed his church with his own blood , yet did he all this in the humane nature that he assumed ; his divine person can no more really leave the throne of majesty , than cease to be . so he saith of himself , no man hath ascended up to heaven , but he that came down from heaven , even the son of man which is in heaven , john . . his ascension into heaven in this place , which preceded the actual ascension of his humane nature , is nothing but his admission into the knowledge of heavenly things , of all the secrets of the counsel of god , see john . . matth. . . for it is of the knowledge of heavenly mysteries , that he is there discoursing with nicodemus . in his incarnation , he came down from heaven , assuming a nature upon the earth , the highest condescension of god. and whereas the actings of his power on the earth is often called his coming down from heaven , gen. . . isa. . . how much more may this infinite condescension of the second person in assuming our nature be so called . but yet he was still in heaven ; the son of man which is in heaven . in his divine nature he was still on the throne of majesty . for this being an inseparable property of divine authority , he could never really forego it . then . it is the humane nature of christ , or christ in his humane nature , or with respect unto it , that is capable of this real exaltation , by a real addition of glory . it is not the manifestation of his glary with respect unto his humane nature , but the real collation of glory on him after his ascension , that is intended . this the whole scripture testifieth unto , namely , a real communication of glory unto christ by the father after his ascension which he had not before . see luke . . john . . acts . . acts . . rom. . . ephes. . , , , . phil. . , , . hebr. . . chap. . . pet. . . rev. . . and concerning this glory given him of god , we may observe . that it is not absolutely infinite and essentially divine glory , this cannot be communicated unto any . a creature , as was the humane nature of christ , cannot be made god , by an essential communication of divine properties unto it . neither are they so communicable , nor is that a capable subject of their inhesion . wherefore they speak dangerously who assert a real communication of the properties of the one nature of christ unto the other , so as that the humane nature of christ shall be omnipresent , omnipotent and omniscient : neither doth the union of the two natures in the person of christ , require any more the transfusion of the divine properties into the humane , than those of the humane into the divine . if therefore by that union , the humane nature should be thought to be rendred subjectively omnipotent and omnipresent , the divine on the other hand must become limited and finite . but whatever belongs unto christ with respect unto either nature , belongs unto the person of christ , and therein he is all that he is in either nature , and in both hath done and doth , what in either of them he hath done and doth , they yet continuing distinct in their essential properties . . yet this exaltation and glory of christ in his humane nature is not only absolutely above , but also of another kind , than the utmost of what any other created being either hath , or is capable of . it is more than any other creature is capable of , because it is founded in the union of his person , a priviledge which no other creature can ever pretend unto , or be made partaker of unto eternity , hebr. . . this renders his glory in his exaltation of another kind than that of the most glorious creatures in their best condition . again , it consists greatly in that power and authority over the whole creation and every individual in it , and all their concerns , which is committed unto him . see our explanation hereof at large on chap. . ver . . . this exaltation of the person of christ gives glory unto his office , as the apostle here declares . it is the person of christ which is vested with the office of the priesthood , or god could not have redeemed his church with his own blood ; although he exercise all the duties of it , both here , below and above in the humane nature only . and it is the person of christ which is thus exalted and made glorious , although the especial subject of this exaltation and glory be the humane nature only . and this gives glory unto his office. for . this is a manifest pledge and evidence of the absolute perfection of his oblation , and that by one offering he hath for ever perfected them that are sanctified . when the high priest of old appeared for awhile in the holy place , he returned again unto his former station , that he might be in a condition to offer another sacrifice at the return of the year . and hence doth our apostle prove , that none of the worshippers were perfected by those sacrifices . but our high priest having offered himself once for all , now sitting down for ever at the right hand of god , in glory and majesty unconceivable , it is evident that he hath fully expiated the sins of all that come unto god by him . and this declares the glory of his office. . by his glorious power he makes all things subservient unto the ends of his mediation . for he is given to be head over all things to the church . all things are in his power and at his disposal , as he is exalted at the right hand of god , and he will assuredly make them all work together for the good of them that do believe . and . he is able to render the persons and duties of believers accepted in the sight of god. to present them unto god is the great remaining duty of his office. that they be so , is their only real concern in this world , and that alone which their minds are principally exercised about . and what greater security can they have hereof , than the interest and glory which this their high priest hath in heaven ? john . , . ver . . the second preeminence of our lord christ as our high priest , which the apostle calls over in this summary of his discourse , is contained in this second verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , minister ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul . lat. sanctorum . rhem. of the holies . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the holy house , or domus sanctuarii , of the house of the sanctuary . sanctuarii , of the sanctuary ; as we shall see . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul . lat. quod fixit deus ; which god hath fixed or pitched , rhem. which our lord pight ; following the original as to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not a son of man. some copies of the vulgar latine , dominus . a minister of the sanctuary , and of the true tabernacle , which the lord pitched , and not man. there are two parts of these words , expressing , . what is affirmed of our high priest , namely , that he was a minister of the sanctuary , and the true tabernacle . . an amplification of what is so affirmed , by the description and distinction of this tabernacle ; which the lord fixed , and not man. in the first also there are two things . . the assertion of his office , he is a minister . . the assignation and limitation of his discharge of that office ; it is the sanctuary and true tabernacle . . it is affirmed that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a minister . having declar'd the glory and dignity which he is exalted unto , as sitting down at the right hand of the throne of the majesty in heaven ; what can be farther expected from him ? there he lives , eternally happy in the enjoyment of his own blessedness and glory . is it not reasonable it should be so , after all the hardships and miseries which he , being the son of god , underwent in this world ? who can expect that he should any longer condescend unto office and duty ? neither generally have men any other thoughts concerning him . but where then would lie the advantage of the church in his exaltation , which the apostle designs in an especial manner to demonstrate ? wherefore unto the mention of it he immediately subjoins the continuation of his office. he is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a publick minister for the church . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to minister ; either with god , or before god , as a priest for others , or for god , in the name of god towards others , as do magistrates and ministers of the gospel . and therefore all these sorts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the lord christ is expresly spoken of here as a priest ; it is a name of his priestly office wherein he acts towards god. nor is he any where called or said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any of his actings from god towards us ; although he be said therein to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . that is , he was so in the days of his flesh , but that name now no way belongeth unto him . he is not therefore styled a minister , because he executeth the purposes of god towards us , as schlictingius fancieth ; but he acts towards god and before god on our behalf , according to the duty of a priest. he went into heaven to appear in the presence of god for us , and to discharge his office before god on our behalf . and it is granted also , that by vertue thereof he doth also communicate all good things from god unto us . for the whole administration of things sacred between god and the church , is committed unto him . and we must observe , that the lord christ in the height of his glory , condescends to discharge the office of a publick minister in the behalf of the church . we are not to bound our faith on christ , as unto what he did for us on the earth . the life and efficacy of the whole of his mediation depends on what he did antecedently thereunto , and what he doth consequently unto it . for in these things doth the glory of his love and grace most eminently appear . antecedently unto what he did on earth , and to make way for it , there was his infinite condescension in assuming our nature . he was in the forme of god , and in the eternal enjoyment of all the blessedness which the divine nature is essentially accompanied withal . yet being thus rich , this was his grace , that for our sakes he became poor . this ineffable grace and love of christ is the principal object of our faith and admiration , as it is declared by the apostle , phil. . , , , . and as he emptied himself and laid aside his glory for a season , to undertake the work of meditation ; so now he hath reassumed his glory as to the manifestation of his divine power , and hath the highest addition of glory in his humane nature , by his exaltation at the right hand of god , yet he continueth his care of , and love towards the church , so as yet to discharge the office of a publick minister in their behalf . as all the shame , reproach , misery with death that he was to undergo on the earth deterred him not from undertaking this work : so all the glory which he is environed withal in heaven , diverts him not from continuing the discharge of it . dly . there is a limitation of this ministration of our high priest , with respect unto its proper object , and that in a double expression . for he is a minister ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . he is so , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the word may be either of the masculine or of the neuter gender , and so respect either persons or things . if it be taken in the former way , it is of the saints . and this is the ordinary sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the books of the new testament ; saints , or holy persons . but they cannot be here precisely intended . and the apostle useth this word frequently in another sense in this epistle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the neuter gender may have a double signification . ( . ) of holy things in general . ( . ) of holy places . ( . ) of things , so the uul . lat. renders the word , sanctorum , which the rhemists translate holies ; that is , of holy persons or holy things . and ours place holy things in the margen . and the sense is true , if the signification of the word be extended unto all holy things . for the ministration of them all is committed unto jesus christ. but the word hath yet a more peculiar signification . the inmost part of the tabernacle , our apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — the holy of holies , the most holy place . and absolutely he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holyes . chap . , , , . chap. . . and in answer thereunto he calleth our spiritual presence before god , whereunto we have an access by the blood of christ , by the same name ; chap. . . and hence the word is rendred by most interpreters , the sanctuary , as by the syr. the house of the sanctuary . particularly that part of the tabernacle whereinto the high priest entred alone , and that but once a year . take this sanctuary properly and literally , and christ was not the minister of it . he never entred into it , nor could , nor had any right so to do , because it belonged and was appropriated unto others as our apostle declares , ver . . wherefore we must take our direction herein from the words following . for mentioning the whole tabernacle , as he doth here one part of it , namely , the sanctuary , he gives it a note of distinction from the old tabernacle of moses , the true tabernacle . so must the sanctuary be distinguished from that of old. it is that which answers thereunto . and this is nothing but heaven it self . heaven not as considered absolutely , but as the place of gods glorious presence , the temple of the living god , where the worship of the church is represented , and all its affairs transacted . this is called gods sanctuary , psal. . . he looked down from the height of his sanctuary , from heaven did the lord behold the earth . and so the apostle himself plainly interprets this place , chap. . . christ is not entred into the holy places made with hands , which are the figures of the true , but into heaven it self . and this is called the sanctuary , because there doth really dwell and abide all that was typically represented in the sanctuary below . and therein doth the lord christ discharge his priestly office for the good of the church . it was a joyful time with the church of old , when the high priest entred into the holy place . for he carried with him the blood wherewith attonement was made for all their sins . yet he was quickly again to leave that place and his ministration therein . but our high priest abides in the sanctuary , in the holy place for ever , alwaies representing the efficacy of the blood whereby atonement was made for all our sins . as no interposition between heaven and us should discourage us , while christ is there ministring for us ; so his being there will draw our hearts and minds thither continually , if so be we are really interested in his holy ministrations . these things are to some in darkness and obscurity if not wholly out of their sight , yet out of their practice . in their faith , worship , and obedience , they find no concernment in the heavenly ministrations of this high priest. things within the vail are hid from them . yet would such persons be esteemed christians . but the relief , the direction , the consolation , which true believers do or may , in the due exercise of faith , receive by the consideration hereof , are gracious and pleasant , yea full of glory . the second part of the limitation of the ministration of our high priest is in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of that true tabernacle , which is farther described by its efficient cause expressed both positively and negatively ; which god pitched and not man. expositors generally agree , that by true in this place , that which is substantial , solid and abiding is intended . for it is opposed unto that which is umbratile , transitory and pigurative . the old tabernacle could in no sense be said to be false or deceiving , for it was an ordinance of god , set up and used by his appointment , and gave true directions unto its proper end . but it was figurative and typical , denoting somewhat that was to be the true and substantial tabernacle of god. so is the expression interpreted , john . . moses gave you not the bread from heaven , but my father giveth you the true bread from heaven ; that is , spiritually substantial and abiding , nourishing the soul unto eternal life . but what is the tabernacle here intended , deserves our diligent enquiry . and i find a fourfold sense to be given of these words ; the true tabernacle . . some ( as grotius ) take it for this whole universe , the fabrick of heaven and earth . this some , even among the heathen , have called the tabernacle and temple of god. this he hath made as it were to dwell in , as a certain fixed place for the manifestation of his glory . and whereas the ministry of christ , at least as unto the effects of it , is not confined unto any certain place , above or below , to no material tabernacle or temple ; the whole universe is called his tabernacle , as being that which is true , substantial , and abiding . and thus it may answer what is affirmed of all power being given unto him in heaven and earth , and his being given to be the head over all things unto the church . i see nothing absurd in this opinion , nor contradictory unto the analogy of faith. but the design of the apostle in using these words and expressions , will not allow this to be his especial meaning . for somewhat he doth intend that the old tabernacle did typify and represent , which it did not the fabrick of the universe , but that especial pattern which was shewed unto moses in the mount. . some with more probability do judge , that by the true tabernacle , the universal spiritual , catholick church , is intended . for this is compared expressly unto a tabernacle , isa. . . chap. . . and herein doth god dwell , and walk amongst men . hereof christ may be said to be the minister . for as he is the head of it , so he dwelleth in it . and it is undoubtedly in the behalf of this tabernacle , that he continueth to administer in the holy place : and all the benefits of his ministration do redound hereunto . but yet all this doth not suffice to have the lord christ called the minister of this tabernacle . this indeed is that which he ministreth for , but it is not that which he ministreth by . the tabernacle and the things contained in it were the means of worship , and that which was materially employed in divine service , which the catholick church answereth not unto . neither was the tabernacle of old which is here alluded unto , a type of the church , but of christ himself . . most expositors take the tabernacle , as they do the sanctuary , for heaven it self . and they would have the word true by a zeugma to belong unto the sanctuary , as well as unto the tabernacle , which we have also before allowed . but yet this proveth not , that the sanctuary and the tabernacle must be the same , though both be equally true in the same sense . this way go the greek expositors , as chrysostome , theophylact and oecumenius on the place . and because this tabernacle is said to be fixed of god , chrysostome reproacheth them who say , that the heavens do move and are spherical , though he never had a prophetical dream of the copernican hypothesis . but yet as beza well observes , they forsook their own interpretation on chap. . , . where the tabernacle is spoken of in the same sense that here it is . but besides the reasons that shall be given immediately for another interpretation , two things will not comply with this . for ( . ) there is no reason why the apostle should express the same thing , first under the name of the sanctuary , and then of a tabernacle . ( . ) there is no especial reason why it should be added peculiarly concerning the heavens , which god hath fixed , and not man ; for this was never questioned . . i say therefore that by this true tabernacle , the humane nature of the lord christ himself is intended . hereof he is the minister , herein doth he minister before god above . for . hereof the old tabernacle was a type . thence is the expression taken , and thereunto is opposition made in the epithete , true. this therefore is our best direction and rule in the interpretation of this expression . for look what that type did signifie , what was to be the substantial antitype of it , that is the true tabernacle whereof the lord christ is the minister . for all agree that it is called true , in opposition and answer unto that which was umbratile and figurative . now that tabernacle was not erected to be a type of heaven , nor is any such thing intimated in the scripture . a token , pledge , and means it was of gods presence with his people here on earth , of his nearness unto them , whence also he is said to dwell among them . but this he doth really and substantially only through christ. he therefore alone is this true tabernacle . for . in answer hereunto when he was incarnate , and came into the world , it is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he fixed his tabernacle among us , john . . that is the signification of the word which we have translated to dwell , because the tabernacle of old was the way and means of gods dwelling among the people , in the pledges of his gracious presence . all that old curious structure for an habitation for god , did only represent his taking our nature upon him , fixing his tent thereby among men . what was the pattern of this tabernacle shewed unto moses on the mount we must enquire , on ver . . . he himself calleth his own body his temple , with respect unto the temple at jerusalem , which was of the same nature and use with the tabernacle , john . , . and this he did , because his body was that true substantial temple and tabernacle whereof he was the minister . . that is the true tabernacle which god truly and really inhabiteth , and on the account whereof he is our god. this was the nature , use and end of the tabernacle of old . god dwelt therein in the signs and pledges of his presence , and was on the account thereof the god of that people , according to the terms of the covenant between them , exod. . . rev. . . that therefore wherein god dwells really and substantially , and on the account whereof he is our god in the covenant of grace , that and no other is the true tabernacle . but this is in christ alone ; for in him dwelleth all the fulness of the godhead bodily , col. . . thus the humane nature of christ is that true substantial tabernacle , wherein god dwelleth personally . . he is the only way and means of our approach unto god in holy worship , as the tabernacle was of old ; which we have elsewhere declared . that alone which seems to be of any force against this interpretation , is , that the humane nature of christ is that wherein he is the minister of this tabernacle ; it cannot therefore be the tabernacle it self wherein he doth administer , and therefore the place of his abode must be intended by the tabernacle whereof he is the minister . answ. by the same rule it would follow , that because christ is the high priest , he is not the sacrifice , for the priest and the sacrifice among men cannot be the same . howbeit christ offered himself only . and the reason of these things is , that he was in his own person and what he did therein , to answer all those types of priest , sacrifice , altar , tabernacle , and what belonged thereunto . he was the body and substance of them all , col. . . no one of them was able to represent the fulness of grace that was to be in christ. therefore were there many of them ordained , and those of various sorts . and therefore his being eminently intended in one of them , no way hinders his being so in another . he was all in himself , priest , tabernacle , altar and sacrifice . lastly , the efficient cause of this true tabernacle is declared both positively and negatively ; which god hath pitched , and not man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is in the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , confined unto the tabernacle , and extends not unto the sanctuary mentioned before . of the true tabernacle which the lord pitched . and hereby this tabernacle is distinguished from both the sanctuaries , the typical here below , and the real above , even heaven it self . for it was not of the same building with either of them , as the apostle declares , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pitched , fixed . it is a word proper unto the erection and establishment of a tabernacle . the fixing of stakes and pillars , with the fastening of cords thereunto , was the principal means of setting up a tabernacle , isa. . . the preparation of the humane nature or body of christ is that which is intended . a body hast thou prepared me , chap. . . and this body was to be taken down , and folded up for a season , and afterwards to be erected again , without the breaking or loss of any part of it . this of all buildings was peculiar unto a tabernacle , and so was it with the body of christ in his death and resurrection . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the author of this work was the lord : this is the word or name whereby the writers of the new testament do express the name jehovah . and whereas in the revelation of that name , god declared that self-subsisting firmitude and unchangeableness of his nature , whereby he would infallibly give subsistence unto his word , and accomplishment unto his promises , the apostle hath respect unto it in this great work wherein all the promises of god became yea and amen . how this tabernacle was prepared and fixed immediately by the holy ghost acting the infinite power of god alone therein , i have at large elsewhere declared . it is added negatively and not man. some suppose a pleonasm in the words , and that this expression is redundant . for to say it was pitched by god , sufficiently includes that it was not done by man. but the expression is emphatical , and the apostle hath an especial design in it . for . the old tabernacle itself may in some sense be said to be pitched by god. it was done by his command , order and direction , as were all other ordinances of his appointment . but it cannot be said that god pitched it , and not man , which excludes the whole service and ministry of man. for the ministry of men was used in the preparation , framing and erection of it . but the pitching of this true tabernacle was the work of god alone , without any ministry or service of men ; a body hast thou prepared me . . the apostle hath an especial respect unto the incarnation of christ , without the concurrence of man in natural generation . this is expressed in answer unto that enquiry of the blessed virgin , how shall this be , seeing i know not a man ? luke . , . this was the true tabernacle which the lord pitched , and whereof christ is the minister . and we may observe , . that all spiritually sacred and holy things are laid up in christ. all the utensils of holy worship of old , all means of sacred light and purification , were all placed and laid up in the tabernacle . and these were all patterns of the heavenly things themselves , which are all laid up in christ the true tabernacle . they are all inclosed in him , and it will be in vain to seek for them elsewhere . for . he hath the ministration of all these holy things committed unto him . he is the minister both of the sanctuary and tabernacle , and of all things contained in them . herein he stands in no need of help or assistance , nor can any take his work out of his hand . . the humane nature of christ is the onely true tabernacle wherein god would dwell personally and substantially . the dwelling of god with men , was ever looked on as an infinite condescension . so solomon expressed it in his prayer at the dedication of the temple , but will god indeed dwell on the earth ? behold , the heaven , and heaven of heavens cannot contain thee , kings . . but there are various degrees of this condescension , various kinds of this inhabitation of god among men . under the old testament , he dwelt in the tabernacle and temple , by many symbols and pledges of his glorious presence . such in especial was the ark and mercy-seat ; whence that which was done before the ark , is said to be done before the lord , exod. . , . this was as solomon expresseth it , a great condescension in the infinite , incomprehensible god , and there was a great glory accompanying this his presence . under the new testament god dwelleth in his saints by his spirit , whereby they become an holy temple unto him . and of this inhabitation of god , i have treated elsewhere . but his dwelling in the humane nature of christ is quite of another nature than either of these , and his love with his condescension , inconceivably more conspicuous than in them . hence is that expression of our apostle , in him dwelt the fulness of the godhead bodily , col. . . it is not any sign or token , it is not any effect of the divine power , goodness and grace that dwells in him , but the fulness of the godhead , that is , the divine nature itself . and this dwelleth in him bodily ; that is , by the assumption of the body , or the humane nature into personal subsistence with the son of god. how glorious should this be in our eyes ? how did they admire the condescension of god of old , in his dwelling in the tabernacle and temple by the glorious signs of his presence ? and yet was it all but a dark representation and shadow of this glorious love and grace , whereby he dwells in our nature in christ. . the church hath lost nothing by the removal of the old tabernacle and temple , all being supplied by this sanctuary , true tabernacle , and minister thereof . the glory and worship of the temple was that which the jews would by no means part withall . they chose rather to reject christ and the gospel , than to part with the temple , and its outward pompous worship . and it is almost increadible how the vain mind of man is addicted unto an outward beauty and splendor in religious worship . take it away , and with the most you destroy all religion itself ; as if there were no beauty but in painting , no evidence of health , or vigor of body , but in warts and wens . the christians of old suffered in nothing more from the prejudice of the whole world , jews and gentiles , than in this , that they had a religion , without temples , altars , images , or any solemnity of worship . and in latter ages men ceased not , until they had brought into christianity itself a worship vying for external order , ceremony , pomp and painting , with whatever was in the tabernacle or temple of old , coming short of it principally in this , that , that was of gods institution for a time , this of the invention of weak , superstitious and foolish men. thus is it in the church of rome . and an hard thing it is to raise the minds of men unto a satisfaction in things meerly spiritual and heavenly . they suppose they cannot make a worse change , nor more to their disadvantage , than to part with what is a present object and entertainment unto their senses , fancies , carnal affections and superstitions , for that which they can have no benefit by , nor satisfaction in , but only in the exercise of faith and love , inclining us to that within the vail . hence is there at this day so great a contest in the world , about tabernacles , and temples , modes of worship and ceremonies , which men have found out in the room of them , which they cannot deny but god would have removed ; for so they judge that he will be satisfied with their carnal ordinances in the church , when the time is come that he would bear his own no longer . but unto them that believe christ is precious . and this true tabernacle with his ministration is more unto them , than all the old pompous ceremonies and services of divine institution , much more the superstitious observances of humane invention . . we are to look for the gracious presence of god in christ only . of old all the tokens and symbols of gods presence were confined unto and included in the tabernacle . there were they to be found and nowhere else . many altars the people of old did erect elsewhere , many high places they found out and prepared , but they were all sin and misery unto them ; god granted his presence unto none of them all . hos. . . chap. . . and many ways there are whereby men may and do seek after the presence of god , after his favour and acceptance with him , not in and by this true tabernacle . but they labour in vain , and spend their strength for that which doth not profit . neither the love , nor grace , nor goodness , nor mercy of god are elsewhere to be found , nor can we by any other way be made partakers of them . . it is by christ alone that we can make our approach unto god in his worship . all sacrifices of old were to be brought unto the door of the tabernacle . what was offered elsewhere was an abomination to the lord. with the instruments , with the fire , with the incense that belonged unto the tabernacle , were they to be offered and no otherwise . and it is now by christ alone that we have an access in one spirit unto the father , ephes. . . he is the only way of going to him , john . . and it is in and by his blood that he hath consecrated a new and living way unto the holy place , chap. . , . . it was an institution of god that the people in all their distresses should look unto , and make their supplications towards the tabernacle or holy temple . kings . , . and it is unto the lord christ alone who is both the true tabernacle and the minister thereof , that we are to look in all our spiritual distresses . . if any one else can offer the body of christ , he also is the minister of the true tabernacle . for the lord christ did no more . he did but offer himself ; and they that can offer him , do put themselves in his place . ver . iii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the summary description of our high priest designed , is carried on in this verse , and the apostle manifests , that as he wanted nothing , which any other high priest had , that was necessary unto the discharge of his office ; so he had it all in a more eminent manner than any other had . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui stat ut offerat , who standeth ( that is at the altar ) that he may offer ; rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neutrally , the whole sense is imperfect , for every high priest who standeth ( at the altar ) that he may offer gifts and sacrifices ; therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblationem , vul . munera . some rather use dona , and some donaria , sacred gifts . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices , vul . hostias ; and the rhemists , hosts , it may be to countenance their name of the host in the mass. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justum erat , aequum erat ; it was just and equal . vul . necesse est , in the present tense , it is necessary . beza , necesse fuit , it was necessary ; properly ; and so the syriack renders the verb substantive understood in the original , or included in the infinitive mood following , in the preterimperfect tense . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , habere , hunc habere ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 huic ut esset ei ; to this man that there should be to him , or with him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vul . aliquid quod offerat ; something that he may offer . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something that he should offer . the arabick adds for himself , corruptly . for every high priest is ordained ( appointed ) to offer gifts and sacrifices : wherefore it is of necessity ( it was necessary ) that this man ( should ) have somewhat also to offer . the connexion of these words unto what was before asserted , which giveth us the design of the apostle in them , is expressed in the causal conjunction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for. he both giveth a confirmation of what he had before affirmed , namely , that christ was the minister of the true tabernacle , that is , of his body , and rendereth a reason why it should so be ; and this he farther confirms in the verses ensuing . the reason he insists on , is taken from the general nature of the office of every high priest. that the lord christ is our high priest , he had sufficiently demonstrated and confirmed before ; this therefore he now assumes as granted . and hereon what belongs unto him as such , he farther manifests , by shewing what the nature of that office required , and what did necessarily belong unto every one that was partaker thereof . there are therefore two things in the words . i. a general assertion of the nature , duty , and office of every high priest. ii. a particular inference from thence , of what did necessarily belong unto the lord christ in the susception and discharge of this office. in the first , the universality of the expression is to be observed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every high priest. by the context this universal is cast under a limitation with respect unto the law ; every high priest , that is , made or appointed by the law ; for of those alone the apostle treateth . there was indeed never any high priest accepted of god , but those ordained by the law ; yet was it necessary unto the apostle , to make mention of the law also . and although they were many of them , yet were they all of the same order and office , and so were all alike authorized and obliged unto the same duties . wherefore the apostle thus expresseth it by every high priest , to evidence that there lay no exception against his argument , seeing that in the whole multitude of high priests in their succession from first to last , there was no one but he was appointed unto this end , and had this duty incumbent on him . yea it is not one especial duty of their office that might be omitted , which he insisteth on , but the general end for which they were ordained ; as he expresseth it in the next word . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is ordained ; that is , appointed of god by the law. of the sense of this word , i have spoken before , as also of the thing intended ; see chap. . . gods ordination or appointment gives rules , measures and ends unto all sacred offices and employments . whoever undertakes any thing in religion or divine worship , without it , besides it , beyond it , is a transgressour and therein worshippeth god in vain . he whom god doth not ordain in his service , is an intruder ; and that which he doth not appoint is an usurpation . nor will he accept of any dutys , but what he himself hath made so . . the principal end why the high priests were ordained of god is expressed ; it was to offer gifts and sacrifices . this appears in their original institution , exod. chap. . . . they were to offer . god appointed aaron and his successors , on purpose to offer gifts and sacrifices for the whole people . . none but they were to offer , that is , none but the priests were so ; none but they might approach unto god , to offer any thing sacredly unto him . the people might bring their offerings unto god , but they could not offer them on the altar . and some offerings , as those at the feast of expiation were appropriated unto the high priests only . so is the case stated by azariah the high priest , chrom . . . not unto thee uzziah to burn incense unto the lord , but to the priests the sons of aaron who are consecrated , from exod. . . numb . . . and god hereby taught the people that nothing should ever be accepted from them , but in and by the hand of the great high priest who was to come . and this is that which we are yet taught thereby . and whoever he be , if as great and prosperous as king uzziah who shall think to approach unto god immediately without the interposition of this high priest , he is smitten with the plague of spiritual leprosy . . what they were to offer is also declared . gifts and sacrifices . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , munera , donaria , dona . sometimes all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the corbanes in general are intended by this word . for all sacred offerings of what sort soever , are so called at their first institution , lev. . . if any one among you bring his corban unto the lord. and thereon the especial kinds of offerings and sacrifices are enumerated , which in general were all corbans . so every thing that is brought unto the altar is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , matth. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when thou bringest thy gift ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to offer gifts , sacred gifts of all sorts , especially sacrifices properly so called . or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minchoth may be intended , as by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the zebachim are . for these two contain the whole complex of sacred offerings . for zebachim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are bloody sacrifices ; sacrifices by immolation or killing of what sort soever the matter of it was , or unto what especial end soever it was designed . and the minchoth were offerings of dead things , as of corn , oyl , meats and drinks . to offer all these was the office of the priesthood ordained . and we are taught thereby . that , there is no approach unto god without continual respect unto sacrifice and attonement . the principal end of sacrifices was to make attonement for sin . and so necessary was this to be done , that the office of the priesthood was appointed for it . men do but dream of the pardon of sin or acceptance with god without attonement . this the apostle layeth down as that which was necessary for every high priest by gods institution . there never was any high priest , but his office and duty it was to offer gifts and sacrifices , for unto that end was he ordained of god. hence he infers that it was necessary that this man should have somewhat to offer . for being a minister of the heavenly sanctuary , and the true tabernacle , an high priest he was . but this he could not be , unless he had somewhat to offer unto god. a priest that had nothing to offer , that was not ordained unto that end , is indeed no priest at all . and in this assumption of the apostle , we may observe . ( . ) the note of inference ; wherefore ; ( . ) the designation of the person spoken of , this man. ( . ) the manner of the asscription made unto him ; he must have ; ( . ) the matter of it , somewhat to offer . . the note of inference is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wherefore , it is frequently used by the apostle , in this epistle , when he proves his present assertions , from the old institutions of the law and their signification . chap. . . . . . , . and the whole force of this inference , especially that in this place , depends on this supposition , that all the old typical institutions did represent what was really to be accomplished in christ ; whence it was necessary , that he should be what they did signify and represent . hence it is often observed in the gospel , that he did or suffered such things or in such a manner , because things were so ordered under the law. . the designation of the person is expressed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this man. he of whom we speak , this high priest of the new testament , whom he had before described , and specified by his name jesus , and by his dignity , the son of god. that this man , this jesus the high priest of the new testament . . the subject being stated , that which he affirmes thereof , is that he , this priest , must have somewhat to offer . and this was of necessity , that so it should be . for what ever otherwise this glorious person were or might be , yet an high priest he could not be , unless he had somewhat to offer ; for to offer gifts and sacrifices is the sole end of that office . this necessity then was absolute . for without this no office of priesthood could be discharged , and consequently no attonement be made , nor could we be brought unto god. and it is said , that it was thus necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he should have . and it is not possession only that is intended ; but possession with respect unto use . he was so to have somewhat to offer , as to offer it accordingly . for it would not avail the church to have an high priest that should have somewhat to offer , if it were not actually offered . wherefore respect is had both unto the meetness of christ unto his office , and his faithfulness therein . he had what to offer , and he did offer it . . the matter of his offering is expressed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , somewhat to offer , that is , in sacrifice unto god. the apostle expresseth it indefinitely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but what it is , which he was to have , he doth not as yet declare . he was not ingaged farther by his present argument . but he elsewhere declares expressly what this was that he had to offer , what was the matter of his sacrifice , and what it was necessary that it should be . and this was himself , his whole humane nature soul and body . it may be it will be said , that it doth not necessarily follow , that if he have somewhat to offer , it must be himself . for he might offer somewhat else out of the flocks and herds , as they did of old . nor indeed doth the apostle intend directly to prove it in this place , namely , that it must be himself which he must offer . but it doth necessarily follow from the arguments before insisted on ; chap. . for whatever else god had appointed or approved of to be offered in sacrifice , he had ordained the levitical priesthood to offer , and appropriated the offering of it unto them , so as no such sacrifice could ever be offered by any who was not of the seed of aaron . whereas therefore our high priest was not of the tribe of levi , but of judah , it is evident that he could not offer any of the things which were appropriated unto their ministry and service . and hence our apostle in the next verse , affirmes directly , that if he was on the earth , that is , to officiate in his office with the things of the earth after the manner of other priests , he could not be so much as a priest at all , seeing all such services were appropriated unto and performed by the priests of another order . again ; if he might have done so , and accordingly had done so , our apostle manifests that his priesthood must have been ineffectual as unto the proper ends of it . for the law could make nothing perfect ; not only because of the infirmity and imperfection of its priests , but also because of the insufficiency of its sacrifices unto the great ends of expiating sin , by whomsoever they were offered . for it is impossible , as he declares , that the blood of bulls or goats should ever take away sin , or purge the conscience of the sinner . chap. . , , . &c. wherefore as it was necessary that he should have somewhat to offer , so it was necessary that this somewhat should be himself and nothing else . something must yet be added as unto the reading of the words themselves which influenceth their proper sense . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , necessary , of necessity must have the verb substantive added to determine its signification . erasmus adds , est ; it is necessary ; and we render it , it is of necessity . beza supplies , fuit , as doth the syriack interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit , erat , it was necessary . and so he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by quod offerret , which he should offer , in both respecting the time past . others render it by quod offerat , which he may offer , with respect unto the time present or to come . and beza gives this account of his translation , namely , that the apostle having respect unto the sacrifice of christ which was past , affirms , that it was necessary that he should have somewhat that he might offer ; and not that it is necessary , that he should have somewhat to offer . and although i will not deny , but that the lord by reason of the perpetual efficacy of his oblation and the representation of it in his intercession , may be said to offer himself , yet his sacrifice and oblation of himself were properly on the earth , as i have fully proved elsewhere . this text being urged by grotius with respect unto the offering and sacrifice of christ , crellius replies , concludit scriptor divinus ex eo quod christus sit sacerdos , necesse esse ut habeat quod offerat ; non ut loquitur grotius necesse fuisse ut haberet quod offerret , quasi de re praeteritâ loquatur . respons . ad cap. x. but as beza very well observes , the apostle had before mentioned the one offering of christ , as already perfected and compleated , chap. . . he cannot therefore speak of it now but as that which was past ; and here he only shews how necessary it was that he should have himself to offer , and so to offer himself , as he had done . and from these words we may observe , . that there was no salvation to be had for us , no not by jesus christ himself , without his sacrifice and oblation . it was of necessity that he should have somewhat to offir , as well as those priests had of old according to the law. some would have it that the lord christ is our saviour , because he declared unto us the way of salvation , and gave us an example of the way whereby we may attain it , in his own personal obedience . but whence then was it of necessity that he must have somewhat to offer unto god as our priest , that is , for us ? for this belongeth neither unto his doctrine nor example . and it was necessary that he should have somewhat to offer , in answer unto those sacrifices of old which were offered for the expiation of sin . nor would our salvation be otherwise effected , by any other acts or duties of our high priest. for the church could not be saved without taking away the guilt of sin . and the whole design of the priests and sacrifices of old , was to teach and instruct the church , how alone this might be performed . and this was only by making atonement for it by sacrifice , wherein the beast sacrificed did suffer in the room of the sinner , and did by gods institution bear his iniquity . and this our apostle hath respect unto , and the realizing of all those typical representations in christ , without which his whole discourse is useless and vain . wherefore there was no other way for our salvation , but by a real propitiation or atonement made for our sins . and whosoever looketh for it otherwise , but in the faith and virtue thereof , will be deceived . . as god designed unto the lord christ the work which he had to do , so he provided for him , and furnished him with whatever was necessary thereunto . somewhat he must have to offer . and this could not be any thing which was the matter of the sacrifices of the priests of old . for all those sacrifices were appropriated unto the discharge of the priesthood . and besides , they were none of them able to effect that which he was designed to do . wherefore a body did god prepare for him , as is declared at large , chap. . , , , , , , , , &c. . the lord christ being to save the church in the way of office , he was not to be spared in any thing necessary thereunto . and in conformity unto him . whatever state or condition we are called unto , what is necessary unto that state is indispensibly required of us . so is holiness and obedience required unto a state of reconciliation and peace with god. ver . iv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul. lat. si esset super terram ; all others , in terra , to the same purpose . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the earth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . even also he should not be a priest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the vulgar omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and renders the words , cum essent qui offerrent . rhem. whereas there were who did offer . the syriack agrees with the original ; manentibus illis sacerdotibus ; quum sint alii sacerdotes . in the preceding discourses the apostle hath fully proved , that the introduction of this new priesthood under the gospel had put an end unto the old ; and that it was necessary so it should do , because as he had abundantly discovered in many instances , it was utterly insufficient to bring us unto god , or to make the church-state perfect . and withall he had declared the nature of this new priesthood . in particular he hath shewed , that although this high priest offered his great expiatory sacrifice once for all , yet the consummation of this sacrifice , and the derivation of the benefits of it unto the church , depended on the following discharge of his office , with his personal state and condition therein . for so was it with the high priest under the law , as unto his great anniversary sacrifice at the feast of expiation , whose efficacy depended on his entrance afterwards into the holy place . wherefore he declares this state of our high priest to be spiritual and heavenly , as consisting in the ministry of his own body in the sanctuary of heaven . having fully manifested these things , unfolding the mystery of them , he proceeds in this verse to shew how necessary it was that so it should be , namely that he should neither offer the things appointed in the law , nor yet abide in the state and condition of a priest here on earth , as those other priests did . in brief he proves that he was not in any thing to take on him the administration of holy things in the church , according as they were then established by law. for whereas it might be objected , if the lord christ was an high priest as he pleaded , why then did he not administer the holy things of the church according to the duty of a priest ? to which he replies , that so he was not to do ; yea a supposition that he might do so , was inconsistent with his office , and destructive both of the law and the gospel . for it would utterly overthrow the law , for one that was not of the line of aaron to officiate in the holy place ; and god had by the law made provision of others , that there was neither room nor place for his ministry . and the gospel also would have been of no use thereby , seeing the sacrifice which it is built upon , would have been of the same nature with those under the law. this the apostle confirms in this verse . for indeed if he were on earth , he should not be a priest , seeing that there are priests that offer gifts according to the law. the words are an hypothetical proposition , with the reason or confirmation of it . the proposition is in the former part of the verse ; for if indeed he were on the earth , he should not be a priest. hereof the remainder of the words is the reason or confirmation , seeing that there are priests that offer gifts according unto the law. and we may consider first the causal connexion , for , which relates unto what he had discoursed immediately before , as introducing a reason why things ought to be , as he had declared . he had in sundry instances manifested his present state and condition , with the way and manner of the discharge of his office. a priest he was , and therefore he must have somewhat to offer , which must be somewhat of his own , seeing the law would not accommodate him with a sacrifice , nor yet the whole creation ; the law having prepossessed unto its own use , all that was clean and fit to be offered unto god. a sanctuary he must also have wherein to officiate , and this was to be heaven itself , because he was himself exalted into heaven , and set down at the right hand of god. and of all this there was yet another especial reason ; for if he were on the earth , &c. if indeed he were on earth . the emphasis of the particle per is not to be omitted . if really it were so ; or therein is force granted unto the concession that the apostle here makes ; truly it must be so . if he were on earth , includes two things . . his continuance and abode on the earth . if he were not exalted into heaven in the discharge of his office , if he were not at the right hand of god , if he were not entred into the heavenly sanctuary , but could have discharged his whole office here on the earth without any of these things . if he were thus on the earth , or thus to have been on the earth . . the state and condition of his priesthood . if he were on the earth , or had a priesthood of the same order and constitution with that of the law , if he were to have offered the same sacrifices , or of the same kind with them , which were to be perfected on the earth ; if he were not to have offered himself , wherein his sacrifice could not be absolutely consummate without the presentation of himself in the most holy place , not made with hands . these two things the apostle was treating of ; ( ) his present state and condition as to the sanctuary wherein he administred , which was heavenly . ( ) his sacrifice and tabernacle , which was himself ; in opposition unto both these , is this supposition made , if he were on the earth . this therefore is the full sense of this supposition , which is well to be observed to clear the meaning of the whole verse , which the socinians endeavor with all their skill and force , to wrest unto their heresie . if we did aver him to have such a priesthood , as in the discharge thereof he were always to continue on the earth , and to administer in the sanctuary of the tabernacle or temple with the blood of legal sacrifices . on this supposition the apostle grants that he could not be a priest. he had not been , or could not be so much as a priest , or a priest at all in any sense . that a priest he was to be , and that of necessity he must be so , he had proved before . and on the occasion thereof he declares the nature of his sacrifice , tabernacle and sanctuary ; and now proves that they were so necessary for him , that without them he could not have been a priest. it will be said , that he was a priest on the earth , and that therein he offered his great expiatory sacrifice in and by his own blood . and it is true . but ( ) this was not on the earth in the sense of the law , which alone appointed the sacrifices on the earth ; it was not in the way , nor after the manner of the sacrifices of the law , which are expressed by that phrase on the earth . ( ) although his oblation or sacrifice of himself was compleat on the earth , yet the whole service belonging thereunto , to make it effectual in the behalf of them for whom it was offered , could not be accomplished on the earth . had he not entred into heaven to make a representation of his sacrifice in the holy place , he could not have been the high priest of the church , from that offering of himself , because the church could have enjoyed no benefit thereby . nor would he ever have offered that sacrifice , if he had been to abide on the earth , and not afterwards to have entred the heavenly sanctuary to make it effectual . the high priest on the great day of expiation perfected his sacrifice for his own sin , and the sins of the people without the tabernacle . but yet he neither could nor would , nor ought to have attempted the offering of it , had it not been with a design to carry the blood into the holy place , to sprinkle it before the ark and mercy-seat , the throne of grace . so was christ to enter into the holy place not made with hands , or he could not have been a priest. the reason of this assertion and concession is added in the latter part of the verse , seeing there are priests that offer gifts according to the law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sacerdotibus existentibus , cum sint sacerdotes , whereas there are priests . the apostle doth not grant that at that time when he wrote this epistle , there were legal priests de jure , offering sacrifices according to the law. de facto indeed there were yet such priests ministring in the temple which was yet standing . but in this whole epistle , as to right and acceptance with god , he proves that their office was ceased , and their administrations useless . wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects the legal institution of the priests , and their right to officiate then when the lord christ offered his sacrifice . then there were priests who had a right to officiate in their office , and to offer gifts according to the law. two things are to be inquired into , to give us the sense of these words , and the force of the reason in them . . why might not the lord christ be a priest , and offer his sacrifice , continuing on the earth , to consummate it , notwithstanding the continuance of these priests according unto the law. . why did he not in the first place take away and abolish this order of priests , and so make way for the introduction of his own priesthood . i answer unto the first , that if he had been a priest on the earth to have discharged the whole work of his priesthood here below , whil'st they were priests also ; then he must either have been of the same order with them , or of another ; and have offered sacrifices of the same kind as they did , or sacrifices of another kind . but neither of these could be . for he could not be of the same order with them . this the apostle proves because he was of the tribe of judah , which was excluded from the priesthood , in that it was appropriated unto the tribe of levi , and family of aaron . and therefore also he could not offer the same sacrifices with them , for none might do so by the law but themselves . and of another order together with them he could not be . for there is nothing foretold of priests of several orders in the church at the same time . yea , as we have proved before , the introduction of a priesthood of another order was not only inconsistent with that priesthood , but destructive of the law itself , and all its institutions . wherefore whil'st they continued priests according to the law , christ could not be a priest among them , neither of their order nor of another ; that is , if the whole administration of his office had been upon the earth together with theirs , he could not be a priest among them . . unto the second inquiry , i say the lord christ could not by any means take away that other priesthood , until he himself had accomplished all that ever was signified thereby , according unto gods institution . the whole end and design of god in its institution had been frustrate , if the office bad ceased de jure before the whole of what was prefigured by its being , duties and offices was fulfilled . and therefore although there was an intercision of its administrations for seventy years , during the babylonish captivity , yet was the office itself continued in its right and dignity , because what it designed to prefigure was not yet attained . and this was not done till the lord christ ascended into the heavenly sanctuary , to administer in the presence of god for the church . for until then , the high priests entering into the holy place in the tabernacle once a year , had not an accomplishment in what was prefigured thereby . wherefore there was not an end put unto their office and ministration by the oblation of christ on the cross , but they still continued to offer sacrifices according to the law. for there yet remained unto the fulfilling of what was designed in their whole office , his entring into the holy place above . wherefore they were still to continue priests , until he had compleated the whole service prefigured by them , in the oblation of himself , and entring thereon into the heavenly sanctuary . this therefore is the sense of the apostles reasoning in this place . the priests of the order of aaron continued de jure their administrations of holy things , or were so to do , until all was accomplished that was signified thereby . this was not done until the ascension of christ into heaven . for the first tabernacle was to stand until the way was made open into the holiest of all , as we shall see afterwards . now the lord christ was not a priest after their order , nor could he offer the sacrifices appointed by the law. hence it is evident , that he could not have been a priest , had he been to continue in the earth , and to administer on the earth , for so their priesthood with which his was inconsistent , could never have had an end . for this could not be without his entrance as a priest into the heavenly sanctuary . it appears therefore how vain the pretence of the socinians is from this place to prove that the lord christ did not offer his expiatory sacrifice here on the earth . for the apostle speaks nothing of his oblation , which he had before declared to have been once for all , before he entred into heaven to make intercession for us . but he speaks only of the order of his priesthood , and the state and condition wherein the present administration of it was to be continued . ob. . gods institutions rightly stated do never interfere . so we see those of the ancient priesthood and that of christ did not . they had both of them their proper bounds and seasons ; nor could the latter compleatly commence and take place , until the former was expired . the entrance of christ into the holy place , which stated him in that condition wherein he was to continue the exercise of his priesthood unto the consummation of all things , put an absolute period unto the former priesthood by accomplishing all that was signified thereby , with a due and seasonable end unto all legal worship , as to right and efficacy . when he had done all that was figured by them , he took the whole work into his own hand . . the discharge of all the parts and duties of the priestly office of christ in their proper order were needful unto the salvation of the church . his oblation was to be on the earth , but the continuation of the discharge of his office was to be in heaven . without this the former would not profit us ; if he had done no more he could not have been a priest. for ( ) as this dependeth on the infinite wisdom of god , ordering and disposing all things that concern the discharge of this office unto their proper times and seasons ; so ( ) believers do find in their own experience , how all things are suited unto their conditions and wants . unless the foundation of a propitiation for their sins be first laid , they can have no hopes of acceptance with god. this therefore was first done in the offering of the body of christ once for all . but when this is done , unless they have a continual application of the efficacy of it unto their souls , neither their peace with god , nor their access unto god can be maintained . and this is done by the ministration of his office in the heavenly sanctuary which ensues thereon . ver . v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qúi , ut qui ; as those who , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deserviunt , inserviunt , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who ministred , ( as in a sacred office ) properly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exemplari , rhem. that serve the exemplar and shadow , every way imperfectly , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the similitude . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eras. coelestium ; others , rerum coelestium , of heavenly things , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the things which are in heaven . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sicut responsum est mosi , rhem. as it was answered moses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not an answer , but an oracle , given out upon enquiry , and so any divine instruction . quemadmadum divinitus dictum est , admonished of god say we syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was spoken , simply ; which expresseth not the original . ver . v. who serve ( in sacred worship ) unto the example and shadow of heavenly things , even as moses was admonished of god , when he was about to make the tabernacle ; for see ( saith he ) that thou make all things according to the pattern shewed to thee in the mount . we must first consider the reading of these words by reason of the testimony which the apostle quotes out of the law , and his rendring thereof . the words in the original , ex. . . are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and look ( or take heed ) and make after their pattern which was shewed thee in the mount . the apostle adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all things , which is not in the original , nor in the version of the lxx . but ( ) he might take it from ver . . of the chapter , where the word is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto all that i shall shew thee . ( ) things indefinitely expressed are to be expounded universally . kings . . and to give to every man according to his ways , that is , chron. . . and render to every man according to all his ways . deut. . . at the mouth of two or three witnesses shall the matter be established , that is , cor. . . shall every word be established . psal. . . until i make thine enemies thy footstool , that is , cor. , . all thine enemies . wherefore the apostle by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all things , says no more but what is expressed in one place , and necessarily understood in the other . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — according to their pattern , or the pattern of them ; the apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only , according to the pattern , which comes all to one . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bind ; and it is used for a prepared pattern or similitude that any thing is to be framed unto . so whereas the apostle renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he intends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such a type or pattern as other things are to be framed by , and not that which is the effigies or representation of somewhat else . . the connexion of these words with the preceding discourse which gives us the general design of the apostle , is nextly to be considered . he had before intimated two things . ( . ) that the high priests according to the law did not minister the heavenly things . ( . ) that the lord christ alone did so : whence he concludes his dignity and preeminence above them , which is the argument he hath in hand . both these he confirmes in these words . for he confines their ministry unto the types of heavenly things , exclusively unto the heavenly things themselves . and by shewing , as in the verse preceding , that if christ had been to continue on the earth , he could not have been a priest , he manifests that he alone was to administer those heavenly things . . the argument in general whereby the apostle proves that they served unto the example and shaddow of heavenly things , that is , only so and no more , is taken from the words of god to moses . and the force of the argument is evident . for god in those words declares that there was something above and beyond that material tabernacle which was prescribed unto him . for he shewed him either an original or an exemplar in the top of the mount , which what he was to do below did but shaddow and represent . and therefore they who ministred in what he was to make , could serve only therein to be the example and shadow of heavenly things . this therefore is the apostles argument from this testimony ; if god shewed unto moses on the top of the mount that which was heavenly , and he was to make an example or shaddow of it , then they that ministred therein served only unto the example and shaddow of heavenly things . in the words may be observed ; ( . ) the persons spoken of ; who , ( . ) what is ascribed unto them ; they serve . ( . ) the limitation of that service ; wherein there is . ( . ) the present immediate object of it ; an example and shadow . ( . ) the ultimate things intended ; heavenly things . ( . ) the proof of the whole assertion ; from the words of god to moses ; wherein there is ( . ) the manner of the instruction given him ; he was warned of god. ( . ) the instruction or warning it self ; see that thou make , &c. . there is the persons spoken of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who ; it refers unto the priests mentioned ver . . seeing there are priests that offer gifts ; who . but although that expression comprized the whole order of levitical priests , yet it refers in particular unto the high priests , verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every high priest ; which high priests . . what is ascribed unto them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do serve . the general signification of the english word to serve is not intended , as any thing doth serve for an end , or one person serves another . for it is a sacred word , and signifies only to minister in sacred worship and service , as the syriacke translation renders it . and in partiticular it respects here all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ordinances of divine service which were appointed under the first tabernacle chap. . . they do serve : they do according unto the law officiate in sacred things ; that is , they did so de jure , in their first institution , and continued de facto so to do still . and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is applied both unto the inward spiritual , and outward instituted holy worship of god , see matth. . . act. . . rom. . . it respects therefore all that the high priests did , or had to do in the worship of god , in the tabernacle or temple . . the limitation of their sacred service , is , that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to an example and shadow . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a specimen of any thing : that whereby any thing is manifested by a part or instance . it is used in the new testament only jude . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are set forth for an example , ( speaking of sodom and gomorrah ) or a particular instance of what would be gods dealing with provoking sinners at the last day . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is framed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is but once used in the new testament , col. . . where we render it to make a shew ; that is a representation of what was done ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word here used , is an example shewing or declaring any thing in a way of instance . joh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have given you an example , saith our saviour , when he had washed his disciples feet ; that is , shewed you in what i have done , what you ought to do also . so jam. . . take , my brethren , the prophets for an example . but whereas principally and commonly examples are patterns of other things that which they are to be conformed unto , as in the places cited , joh. . . jam. . , this cannot be the sense of it in this place . for the heavenly things were not framed and fashioned after the example of these , but on the contrary . wherefore examples are of two sorts , effigiantia and effigiata : that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; such as other things are framed by , or such as are framed by other things . in this latter sense it is here used ; and i would chuse to render it by a resemblance . it is less then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , simile quiddam ; an obscure representation . hence it is added . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the shaddow . some suppose a shaddow is taken artificially and opposed unto an express image or compleat delineation of any thing , by a similitude taken from the first lines and shaddows of any thing that is afterwards to be drawn to the life ; and so they say it is used chap. . . the law had only a shadow of good things to come , and not the express image of the things themselves . but properly it is taken naturally and opposed unto a body or substance ; col. . . which things have a shadow of things to come ; but the body is christ. it is indifferent in whether sense we here take the word , for what is affirmed is true in both . if we take it in the first way , it intends that obscure delineation of heavenly mysteries , which was in the legal institutions . they did represent and teach them , and so were taught and represented in the divine service of those priests . but it was so obscurely that none could see their beauty and excellency therein . if it be used in the latter way , then it declares that the substance of what god intended in all his worship was not contained nor comprized in the services of those priests . there were some lines and shadows to represent the body , but the body it self was not there . there was something above them and beyond them , which they reached not unto . . the things themselves whence they are restrained by this limitation is expressed ; of heavenly things . the things intended in these words are no other , than what god shewed unto moses in the mount ; and therefore we shall defer our enquiry into them , untill we come unto those words . this therefore is the meaning of the words . the whole ministry of the priests of old , was in and about earthly things , which had in them only a resemblance and shaddow of things above . and we may observe by the way , . god alone limits the signification and use of all his own institutions . we ought not to derogate from them nor to take any thing out of them , which god hath put into them ; nor can we put any thing into them , that god hath not furnished them withal . and we are apt to err in both extremes . the jews to this day believe , that the ministration of their priests contained the heavenly things themselves . they do so , contrary to the nature and end of them , which the scripture so often speaks unto . this is one occasion of their obstinacy and unbelief . they will imagine that there was nothing above or beyond their legal institutions ; no other heavenly mysteries of grace and truth , but what is comprized in them . they put more in them , then ever god furnished them withal , and perish in their vain confidence . it hath so fallen out also under the new testament . god hath instituted his holy sacraments , and hath put this vertue into them that they should represent and exhibit unto the faith of believers , the grace which he intendeth and designeth by them . but men have not been contented herewith , and therefore they will put more into them , then god hath furnished them withal . they will have them to contain the grace in them which they exhibit in the way of a promise , and to communicate it unto all sorts of persons that are partakers of them . thus some would have baptisme to be regeneration it self , and that there is no other evangelical regeneration but that alone , with the profession which is made thereon . every one who is baptized is thereby regenerate . the sign and figure of grace they would have to be the grace it self . nothing can be invented more pernitious unto the souls of men . for all sorts of persons may be brought to a ruinous security about their spiritual condition by it , and diverted from endeavours after that real internal work in the change of their hearts and natures , without which none shall see god. this is to put that into it , which god never placed there . some suppose it to be such a distinguishing or rather separating ordinance that the administration of it in such a way or such a season , is the fundamental rule of all church fellowship and communion ; whereas god never designed it unto any such end . in the supper of the lord , the church of rome in particular is not contented that we have a representation and instituted memorial of the death of our lord jesus christ in the signes of his body as broken , and his blood as shed for us , with an exhibition of grace in the word of promise or the gospel ; but they will have the natural body and blood of christ , his flesh and bones to be contained therein , and to be eaten or devoured by all that partake of the outward signes . this is to put that into an ordinance , which god never put into it , and so to overthrow it . and there are two grounds or ends of what they do . the first is , to turn the wisdom of faith into a carnal imagination . it requires the light and wisdom of faith to apprehend the spiritual exhibition of christ in the sacrament unto us . it is a great spiritual mystery , not at all to be apprehended , but by the supernatural light of faith. this the vain darkned minds of men like not , they cannot away with it , it is foolishness unto them . wherefore under the name of a mystery , they have invented the most horrible and monstrous figments , that ever befell the minds of men . this is easily received and admitted by a meer act of carnal imagination ; and the more blind and dark men are , the more are they pleased with it . ( . ) they do it to exclude the exercise of faith in the participation of it . as they deal with the wisdom of faith , as unto its nature , so they do with the exercise of faith as unto its use . god hath given this measure unto this ordinance , that it shall exhibit and communicate nothing unto us , that we shall receive no benefit by it , but in the actual exercise of faith. this the carnal minds and hearts of men like not . it requires a peculiar exercise of this grace and that in a peculiar manner unto a participation of any benefit by it . but this under the notion of bringing more into the ordinance then ever god put into it , they exclude , and ease all men of . let them but bring their mouths and their teeth , and they fail not of eating the body and drinking the very blood of christ. so under a pretence of putting that in the ordinance which god never put into it , they have cast out of the hearts of men the necessity of those duties , which alone render it usefull and beneficial . some on the other side do derogate from them , and will nor allow them that station or use which god hath appointed unto them in the church . ( . ) some do so from their dignity . they do so by joyning their own appointments unto them , as of equal worth and dignity with them . ( . ) some do so from their necessity , practically setting light or by disregarding the participation of them . ( . ) some do so from their use , openly denying their continuance in the church of god. the reasons why men are so prone to deviate from the will of god in his institutions , and to despise the measures he hath given them ; are ( . ) want of faith in its principal power and act , which is submission and resignation of soul unto the sovereignty of god. faith alone renders that an alsufficient reason of obedience . ( . ) want of spiritual wisdom and understanding to discern the mystery of the wisdom and grace of god in them . . it is an honour to be employed in any sacred service that belongs unto the worship of god , though it be of an inferior nature unto other parts of it . it is so i say if we are called of god thereunto . this was the greatest honour that any were made partakers of under the old testament , that they served unto the example and shadow of heavenly things only . and if now god call any of us unto his service , wherein yet by the meaness of our gifts , or want of opportunities , we cannot serve him in so eminent a manner , as some others do ; yet if we abide in our station and duty , there is great honour in the meanest divine service . . so great was the glory of heavenly ministration in the mediation of jesus christ , as god would not at once bring it forth in the church , untill he had prepared the minds of men by types , shadows , examples , and representations of it . this was the end of all legal institutions of divine worship and service . and herein the wisdom of god , provided in these to cases , that were necessary . first he filled them with glory and beauty that they might affect the mindes of men , with an admiration and expectation of that greater glory which they represented and pointed unto . and this they did among all them who truly believed , so that they continually looked and longed after the coming of him , the glory of whose ministry was represented in them . in these two things did their faith principally act it self . ( . ) in a diligent enquiry into the mediation and minstry of christ with the glory which it was to be accompanied withal , pet. . , . ( . ) in earnest desires after the enjoyment of what they saw afar off , and which was obscurely represented unto them , cant. . . chap. . . from both these arose that fervent love unto , zeal for , and delight in those ordinances of worship which did so lead them unto these things that were so glorious , which in the scripture are everywhere expressed , and which were so well-pleasing unto god. secondly , on the other hand , because these institutions were to be so glorious , that they might be shadows of heavenly things , and the people unto whom they were given were carnal , and given to rest themselves in present outward appearances , god was pleased to intermix with them many services that were hard to be born , and many laws with penalties severe and dreadful . this provision was laid in by divine wisdom , that they might not rest in what he designed only to prepare their minds for the introduction of that which was far more glorious . and well is it for us , if we have a due apprehension of the glory of the heavenly ministration of christ , now it is introduced . it is too evident that with many , yea with most that are called christians , it is far otherwise . for they are still seeking after the outward glory of a carnal worship , as though they had no view of the spiritual glory of the heavenly ministration of the gospel in the hand of jesus christ our high priest. nor will it be otherwise with any of us , unless we are enabled by faith to look within the vail , and see the beauty of the appearance of christ at the right hand of god. the apostle tells us , that the ministration of the law was glorious ; yet had it no glory in comparison of that which doth excel . but if we are not able to discern this more excellent glory , and satisfie our selves therein , it is a great sign that we our selves are carnal , and therefore are delighted with those things that are so . but we must proceed with our exposition . . the proof of the foregoing assertion is added by the apostle , in the words which god spake unto moses with respect unto his building the tabernacle , which was the seat of all the divine service they were to administer . and there are two things to be considered in this testimony . ( ) the manner of its introduction . ( ) the words of the testimony itself . . the words of the introduction are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ admonished of god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render the answer of god , rom. . . but what saith unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the divine oracle ; a responsum , a word or answer from god , giving caution or direction . and it is used principally for such an oracle of god , as hath a warning or caution in it , for the avoiding somewhat on the one hand , as well as doing what is given in charge on the other . so joseph was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divinely warned to avoid the danger that was designed unto the child jesus , matth. . . as the wisemen were to avoid going unto herod , ver . . so hebr. . . noah being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divinely warned , was moved with fear . yet sometimes it is used for any immediate private revelation , luke . . acts . . wherefore two things are intended in this expression . ( ) that moses had an immediate word , command or oracle from god to the purpose intended . and ( ) that he was to use great caution and heed about what was enjoined him , that there might be no miscarriage or mistake . admonished of god. and the manner of the expression in the original carrieth admonition in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and look to it and do , exod. . . take diligent care about it . the same is the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thus used , take heed , look well to it . when john upon surprisal would have fallen down before the angel to worship him , he replied , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , see thou do it not , avoid it with care , rev. . . the matter was of the greatest importance , and the utmost diligence was to be used about it , whence the divine oracle was given out in a way of charge and admonition , as we have well rendred the word . and we may observe , that our utmost care and diligence in the consideration of the mind of god , is required in all that we do about his worship . there is nothing wherein men for the most part are more careless . some suppose it belongs unto their own wisdom to order things in the worship of god , as it seems most meet unto them ; an apprehension that i shall leave this world in admiration of , that ever it should befall the minds of so many good and honest men as it hath done . but the power of prejudice is unexpressible . some think they are no farther concerned in these things , than only to follow the traditions of their fathers . this unto the community of christians is the only rule of divine worship . to suppose that it is their duty to enquire into the way and manner of the worship of god , the grounds and reasons of what they practise therein , is most remote from them . it was moses that had the command to take care about the making of the tabernacle , and not the people . there was nothing left unto them but to do and observe what he had appointed . and it is true , when god first reveals the way of his worship immediately from himself , as he did first by moses , and last of all by his son jesus christ , the people have nothing to do therewith , but only to observe and do what is appointed , as our saviour expresly declares , matth. . . but when his worship is so revealed and declared , there is not the meanest person who professeth obedience unto him , who is exempted from this command of taking most diligent care about the due discharge of their duty herein . and this care and diligence is necessary ; first , from the aptness and proneness of the minds of men unto pernicious extreams in this matter : for ( ) the generality of men have been stupidly negligent herein , as if it were a matter wherein they were not at all concerned . what is provided for them , what is proposed unto them , what comes in the ordinary way whereunto they have been accustomed , whatever it be , that they follow . and as they take it upon light grounds , so they observe it with slight spirits . and this hath been the true cause of that inundation of prophaness which is come on the christian world . for when once men come unto such an inconcernment in the worship of god , as to ingage in it they know not well why , and to perform it they know not how , all manner of impiety will ensue in their lives , as is manifest in experience beyond the evidence of a thousand arguments . ( ) many in all ages have been prone to indulge unto their own imaginations and inventions in the disposal of divine worship . and this bitter root hath sprung up into all the superstition and idolatry that the earth is filled withall at this day . from these two poysoned springs , hath proceeded that woful apostasie from christ and evangelical worship , which the world groans under . wherefore our utmost care and diligence is required herein . secondly , the concernment of the glory of god calls for the same care in like manner . it were no hard thing to demonstrate that the principal way and means whereby god expects that we should give glory unto him in this world , is by a due observation of the divine worship that he hath appointed . for herein do we in an especial manner ascribe unto him the glory of his sovereignty , of his wisdom , of his grace and holiness ; when in his worship we bow down our souls under his authority alone ; when we see such an impress of divine wisdom on all his institutions , as to judge all other ways folly in comparison of them , when we have experience of the grace represented and exhibited in them , then do we glorifie god aright . and without these things , whatever we pretend , we honour him not in the solemnities of our worship . but we return . in the charge given to moses two things are observable . ( ) the time when it was given him . ( ) the charge itself . . the time when it was given . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when he was about to make the tabernacle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth that which is immediately future . he was in procinctu , in readiness for that work ; just as it were taking it in hand , and going about it . this made the divine warning seasonable . it was given him upon the entrance of his work , that it might make an effectual impression on his mind . and it is our duty upon an entrance into any work we are called unto , to charge our consciences with a divine admonition . what immediate revelation was to moses , that the written word is to us . to charge our consciences with rule from it , and its authority will preserve us in whatever may fall out in the way of our duty , and nothing else will do it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is perficere , to accomplish , to perfect , to finish . but it includes here the beginning , as well as the end of the work , which he was to perfect . the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . where this whole passage is somewhat otherwise expressed to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he appointed who spake unto moses ( which was god himself , as our apostle here declares , in the second person the great angel of the covenant ) that he should make it according to the pattern which he saw . wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compriseth the whole service of moses , in making , framing , and finishing the tabernacle . the warning and charge itself is , that he should make all things according to the pattern shewed him in the mount. what this pattern was , how it was shewed unto moses , and how he was to make all things according unto it , are all of them things not easie to be explained . in general it is certain that god intended to declare hereby , that the work which moses had to do , the tabernacle he was to erect , and the worship thereof , was not either in the whole , or in any part of it , or any thing that belonged unto it , a matter of his own invention or contrivance , nor what he set upon by chance , but an exact representation of what god had instructed him in , and shewed unto him . this was the foundation of all the worship of god under the old testament , and the security of the worshippers . hence at the finishing of this work it is eight times repeated in one chapter , that all things were done as god commanded moses . and herein was that truth fully consecrated unto the perpetual use of the church in all ages , that the will and command of god is the sole reason , rule and measure of all religious worship . for the pattern itself , expositors generally agree , that on the top of the mount god caused to appear unto moses , the form , fashion , dimensions and utensils of that tabernacle which he was to erect . whether this representation were made to moses by the way of internal vision , as the temple was represented unto ezekiel , or whether there were an aetherial fabrick proposed unto his bodily senses , is hard to determine . and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exemplar or pattern , our apostle here calls heavenly things . for to prove that the priests served only unto the resemblance and shadow of heavenly things , he produceth this testimony , that moses was to make all things according to the pattern shewed him in the mount. and this pattern , with all that belonged unto it , is called heavenly things , because it was made to appear in the air on the top of the mount , with respect unto that which was to be made beneath . or it may be called heavenly , because it was the immediate effect of the power of god , who worketh from heaven . but supposing such an aetherial tabernacle represented unto moses , yet it cannot be said , that it was the substance of the heavenly things themselves , but only a shadow or representation of them . the heavenly things themselves , in the mind of god , were of another nature , and this pattern on the mount was but an external representation of them . so that here must be three things intended . ( ) the heavenly things themselves . ( ) the representation of them on the mount. ( ) the tabernacle made by moses in imitation thereof . wherefore this tabernacle and its worship , wherein the levitical priests administred their office , was so far from being the substance of the heavenly things themselves , as that they were but a shadow of that shadow of them which was represented in the mount. i know not that there is any thing in this exposition of the words that is contrary unto the analogy of faith , or inconsistent with the design of the apostle . but withall i must acknowledge , that these things seem to me exceeding difficult , and such as i know not how fully to embrace , and that for the reasons following . . if such a representation were made unto moses in the mount , and that be the pattern intended , then the tabernacle with all its ministry was a shadow thereof . but this is contrary unto our apostle in another place , who tells us that indeed all legal institutions were only a shadow , but withall that the substance or body was of christ , col. . . and it is the body that the shadow doth immediately depend upon and represent . but according unto this exposition , this figure or appearance made in the mount , must be the body or substance which those legal institutions did represent . but this figure was not christ. and it is hard to say , that this figure was the body which the tabernacle below was the shadow of , and that body was the shadow of christ. but that christ himself , his mediation and his church , that is , his mystical body , were not immediately represented by the tabernacle , and the service of it , but somewhat else that was a figure of them , is contrary unto the whole dispute of the apostle in this place , and the analogy of faith. . i do not see how the priests could minister in the earthly tabernacle as an example and shadow of such an aetherial tabernacle . for if there were any such thing , it immediately vanished after its appearance ; it ceased to be any thing , and therefore could not be any longer an heavenly thing . wherefore with respect thereunto , they could not continue to serve unto the example of heavenly things , which were not . . no tolerable account can be given of the reason or use of such a representation . for god doth not dwell in any such tabernacle in heaven , that it should be thought to represent his holy habitation . and as unto that which was to be made on the earth , he had given such punctual instructions unto moses , confirming the remembrance and knowledge of them in his mind by the holy spirit , by whom he was acted and guided , as that he needed no help from his imagination , in the view of the representation of such a fabrick . . whatever moses did , it was for a testimony unto the things which were to be spoken afterwards , chap. . . but these were the things of christ and the gospel , which therefore he was to have an immediate respect unto . . the sense of the words must be determined from the apostle himself . and it is evident , ( ) that the heavenly things unto whose resemblance the legal priests did minister , and the pattern shewed unto moses in the mount , were the same . hereon depends the whole force of his proof from this testimony . ( ) these heavenly things , he expresly tells us , were those which were consecrated , dedicated unto god , and purified by the sacrifice of the blood of christ , chap. . . ( ) that christ by his sacrifice did dedicate both himself , the whole church and its worship unto god. from these things it follows , ( ) that god did spiritually and mystically represent unto moses , the incarnation and mediation of christ with the church of the elect , and its spiritual worship , which was to be gathered thereby . and moreover he let him know how the tabernacle and all that belonged thereunto , did represent him and them . for the tabernacle that moses made was a sign and figure of the body of christ. this we have proved in the exposition of the second verse of this chapter , and it is positively affirmed by the apostle , col. . . for therein would god dwell really and substantially , col. . . in him dwelleth all the fulness of the godhead bodily . and the tabernacle was but to represent this inhabitation of god in christ. therefore did he dwell therein typically by sundry pledges of his presence , that he might represent the real substantial inhabitation of the godhead in the body , or humane nature of christ. this therefore was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereunto the tabernacle was to be framed , and this was that which was shewed unto moses on the top of the mount. these were the heavenly things , which they served unto the resemblance and shadow of . it is therefore most prodable , and most agreeable unto the mystery of the wisdom of god in these things , that before the building of the tabernacle below , god did shew unto moses what was to be signified and represented thereby , and what he would introduce when that was to be taken away . he first shewed the true tabernacle , then appointed a figure of it , which was to abide and serve the worship of the church , until that true one was to be introduced , when this was to be taken down and removed out of the way , which is the substance of what the apostle designeth to prove . it will be said that what was shewed unto moses in the mount , was only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as here , that is , a likeness , similitude and type of other things . this therefore could not be christ himself and his mediation , which are the substance of heavenly things , and not a resemblance of them . i answer ( ) all representations of christ himself , antecedent unto his actual exhibition in the flesh , ( as his appearances in humane shape of old ) were but resemblances and types of what should be afterwards . ( ) his manifestation unto moses is so called , not that it was a type of any other things above , but because it was the prototype of all that was to be done below . . this was the foundation of the faith of the church of israel in all generations . their faith in god was not confined unto the outward things they enjoyed , but on christ in them , and represented by them . they believed that they were only resemblances of him and his mediation , which when they lost the faith of , they lost all acceptance with god in their worship . the relation of their ordinances unto him , their expression of him , as their prototype and substance , was the line of life , wisdom , beauty , glory and usefulness that ran through them all . this being now taken away , they are all as a dead thing . when christ was in them they were the delight of god , and the joy of the souls of his saints . now he hath uncloathed himself of them , and left them to be rolled up as a vesture , as a monument of the garments he thought meet to wear in the immature age of the church , they are of no more use at all . who now can see any beauty , any glory in the old temple administrations should they be revived ? where christ is , there is glory , if we have the light of faith to discern it ; and we may say of every thing wherein he is not , be it never so pompous unto the eyes of flesh , ichabod ; where is the glory of it , or it hath no glory . jude tells us of a contest between michael and the devil about the body of moses , ver . . it is generally thought that the devil would have hindred the burial of it , that in process of time it might have been an occasion of idolatry among that people . but that which was signified hereby , was the contest he made to keep the body of moses , the whole system of mosaical worship and ceremonies , from being buried , when the life and soul of it was departed . and this hath proved the ruine of the jews unto this day . . consider the progress of these heavenly things ; that is , of jesus christ , and all the effects of his mediation in grace and glory . ( ) the idea , the original pattern or exemplar of them was in the mind , the counsel , the wisdom and will of god , ephes. . , , . ( ) hereof god made various accidental representations , preparatory for the full expression of the glorious eternal idea of his mind . so he did in the appearance of christ in the form of humane nature to abraham , jacob , and others ; so he did in the pattern that he shewed unto moses in the mount , which infused a spirit of life into all that was made unto a resemblance of it . so he did in the tabernacle and temple , as will be more fully declared afterwards . ( ) he gave a substantial representation of the eternal idea of his wisdom and grace , in the incarnation of the son , in whom the fulness of the godhead dwelt substantially , and in the discharge of his work of mediation . ( ) an exposition of the whole is given us in the gospel , which is gods means of instructing us in the eternal counsels of his wisdom , love and grace , as revealed in jesus christ , cor. . . the actings of faith with respect unto these heavenly things , do begin where the divine progress of them doth end , and end where it begins . faith in the first place respects and receives the revelation of the gospel , which is the means of its receiving and resting in christ himself . and through christ our faith is in god , pet. . . as the eternal spring and fountain of all grace and glory . ver . vi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is no material difference in any translators ancient or modern in the rendering of these words ; their signification in particular will be given in the exposition . ver . vi. but now he hath obtained a more excellent ministry , by how much also he is the mediator of a better covenant , which was established on better promises . in this verse beginneth the second part of the chapter , concerning the difference between the two covenants , the old and the new , with the preheminence of the latter above the former ; and of the ministry of christ above the high priests on that account . the whole church state of the jews , with all the ordinances and worship of it , and the priviledges annexed unto it , depend wholly on the covenant that god made with them at sinai . but the introduction of this new priesthood whereof the apostle is discoursing , did necessarily abolish that covenant , and put an end unto all sacred ministrations that belonged unto it . and this could not well be offered unto them , without the supply of another covenant which should excell the former in priviledges and advantages . for it was granted among them , that is was the design of god to carry on the church unto a perfect state , as hath been declared on chap. . wherefore he would not lead it backward , nor deprive it of any thing it had enjoyed , without provision of what was better in its room . this therefore the apostle here undertakes to declare . and he doth it after his wonted manner from such principles and testimonies as were admitted among themselves . two things unto this purpose he proves by express testimonies out of the prophet jeremiah . . that besides the covenant made with their fathers in sinai , god had promised to make another covenant with the church , in his appointed time and season . . that this other promised covenant should be of another nature than the former , and much more excellent as unto spiritual advantages , unto them who were taken into it . from both these fully proved , the apostle infers the necessity of the abrogation of that first covenant , wherein they trusted , and unto which they adhered , when the appointed time was come . and hereon he takes occasion to declare the nature of the two covenants in sundry instances , and wherein the differences between them did consist . this is the substance of the remainder of this chapter . this verse is a transition from one subject unto another , namely , from the excellency of the priesthood of christ above that of the law , unto the excellency of the new covenant above the old. and herein also the apostle artificially compriseth and confirmeth his last argument , of the preheminency of christ , his priesthood and ministry above those of the law. and this he doth from the nature and excellency of that covenant whereof he was the mediator in the discharge of his office. there are two parts of the words . . an assertion of the excellency of the ministry of christ. and this he expresseth by way of comparison . he hath obtained a more excellent ministry : and after declareth the degree of that comparison ; by how much also . ii. he annexeth the proof of this assertion , in that he is the mediator of a better covenant , established on better or more excellent promises . in the first of these there occur these five things . . the note of its introduction ; but now . . what is ascribed in the assertion unto the lord christ , and that is a ministry . . how he came by that ministry ; he hath obtained it . . the quality of this ministry ; it is better or more excellent than the other . . the measure and degree of this excellency ; by how much also : all which must be spoken unto , for the opening of the words . . the introduction of the assertion is by the particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but now ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , now , is a note of time , of the present time . but there are instances where these adverbial particles thus conjoyned , do not seem to denote any time or season , but are meerly adversative , rom. . . cor. . . chap. . . but even in those places there seems a respect unto time also , and therefore i know not why it should be here excluded . as therefore there is an opposition intended unto the old covenant , and the levitical priesthood ; so the season is intimated of the introduction of that covenant , and the better ministry wherewith it was accompanied . now , at this time , which is the season that god hath appointed for the introduction of the new covenant and ministry . to the same purpose the apostle expresseth himself , treating of the same subject , rom. . . to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at this instant season , now the gospel is preached , his righteousness ; at . for ob. god in his infinite wisdom gives proper times and seasons unto all his dispensations unto and towards the church . so the accomplishment of these things was in the fulness of times , ephes. . . that is , when all things rendred it seasonable and suitable unto the condition of the church , and for the manifestation of his own glory . he hasteneth all his works of grace in their own appointed time , isa. . . and our duty it is , to leave the ordering of all the concerns of the church in the accomplishment of promises , unto god in his own time , acts . . . that which is ascribed unto the lord christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a ministry . the priests of old had a ministry , they ministred at the altar , as in the foregoing verse . and the lord christ was a minister also ; so the apostle had said before , he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . . a minister of the holy things . wherefore he had a liturgy , a ministry , a service committed unto him . and two things are included herein . . that it was an office of ministry that the lord christ undertook . he is not called a minister with respect unto one particular act of ministration ; so are we said to minister unto the necessity of the saints , which yet denotes no office in them that do so . but he had a standing office committed unto him , as the word imports . in that sense also he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a minister in office , rom. . . . subordination unto god is included herein . with respect unto the church his office is supreme , accompanied with sovereign power and authority ; he is lord over his own house . but he holds his office in subordination unto god , being faithful unto him that appointed him . so the angels are said to minister unto god , dan. . . that is , to do all things according unto his will , and at his command . so had the lord christ a ministry . and we may observe , . that the whole office of christ was designed unto the accomplishment of the will and dispensation of the grace of god. for these ends was his ministry committed unto him . we can never sufficiently admire the love and grace of our lord jesus christ in undertaking this office for us . the greatness and glory of the duties which he performed in the discharge thereof , with the benefits we receive thereby are unspeakable , being the immediate cause of all grace and glory . yet we are not absolutely to rest in them , but to ascend by faith unto the eternal spring of them . this is the grace , the love , the mercy of god , all acted in a way of sovereign power . these are everywhere in the scripture represented as the original spring of all grace , and the ultimate object of our faith , with respect unto the benefits which we receive by the mediation of christ. his office was committed unto him of god , even the father , and his will did he do in the discharge of it . yet also . the condescension of the son of god to undertake the office of the ministry on our behalf , is unspeakable , and for ever to be admired . especially will it appear so to be , when we consider who it was who undertook it , what it cost him , what he did and underwent in the pursuance and discharge of it , as it is all expressed , phil. . , , . not only what he continueth to do in heaven at the right hand of god belongeth unto this ministry , but all that he suffered also upon the earth . his ministry in the undertaking of it , was not a dignity , a promotion , a revenue , matth. . . it is true , it is issued in glory , but not until he had undergone all the evils that humane nature is capable of undergoing . and we ought to undergo any thing chearfully for him , who underwent this ministry for us . . the lord christ by undertaking this office of the ministry , hath consecrated and made honourable that office unto all , that are rightly called unto it , and do rightly discharge it . it is true , his ministry and ours , are not of the same kind and nature ; but they agree in this , that they are both of them a ministry unto god , in the holy things of his worship . and considering that christ himself was gods minister , we have far greater reason to tremble in our selves on an apprehension of our own insufficiency for such an office , than to be discouraged with all the hardships and contests we meet withall in the world upon the account of it . . the general way whereby our lord christ came unto this ministry , is expressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he obtained it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either sorte contingo , to have a lot or portion , or to have any thing befall a man , as it were by accident ; or assequor , obtineo , to attain , or obtain any thing which before we had not . but the apostle designeth not to express in this word the especial call of christ , or the particular way whereby he came unto his ministry , but only in general that he had it , and was possessed of it , in the appointed season , which before he had not . the way whereby he entred on the whole office and work of his mediation , he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . he had it by inheritance , that is , by free grant and perpetual donation , made unto him as the son. see the exposition on that place . there were two things that concurred unto his obtaining this ministry . ( ) the eternal purpose and counsel of god , designing him thereunto ; an act of the divine will accompanied with infinite wisdom , love and power . ( ) the actual call of god , whereunto many things did concur , especially his unction with the spirit above measure for the holy discharge of his whole office. thus did he obtain this ministry , and not by any legal constitution , succession , or carnal rite , as did the priests of old . and we may see that ob. the exaltation of the humane nature of christ into the office of this glorious ministry , depended solely on the sovereign wisdom , grace and love of god. when the humane nature of christ was united unto the divine , it became in the person of the son of god meet and capable to make satisfaction for the sins of the church , and to procure righteousness and life eternal for all that do believe . but it did not merit that union , nor could do so . for as it was utterly impossible that any created nature , by any act of its own should merit the hypostatical union ; so it was granted unto the humane nature of christ antecedently unto any act of its own in way of obedience unto god. for it was united unto the person of the son , by virtue of that union . wherefore antecedently unto it , it could merit nothing . hence its whole exaltation and the ministry that was discharged therein , depended solely on the sovereign wisdom and pleasure of god. and in this election and designation of the humane nature of christ unto grace and glory , we may see the pattern and example of our own . for if it was not upon the consideration or foresight of the obedience of the humane nature of christ , that he was predestinated and chosen unto the grace of the hypostatical union , with the ministry and glory which depended thereon , but of the meer sovereign grace of god ; how much less could a foresight of any thing in us , be the cause why god should chuse us in him before the foundation of the world unto grace and glory ? . the quality of this ministry thus obtained as unto a comparative excellency , is also expressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more excellent . the word is used only in this epistle in this sense , chap. . . and in this place . the original word denotes only a difference from other things ; but in the comparative degree as here used , it signifies a difference with a preference , or a comparative excellency . the ministry of the levitical priests was good and useful in its time and season . this of our lord jesus christ so differed from it , as to be better than it , and more excellent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and . there is added hereunto the degree of this preheminence so far as it is intended in this place , and the present argument , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by how much . so much more excellent by how much . the excellency of his ministry above that of the levitical priests , bears proportion with the excellency of the covenant whereof he was the mediator , above the old covenant wherein they administred , whereof afterwards . so have we explained the apostles assertion , concerning the excellency of the ministry of christ. and herewith he closeth his discourse which he had so long engaged in , about the preheminence of christ in his office above the high priests of old . and indeed this being the very hinge whereon his whole controversie with the jews did depend , he could not give it too much evidence , nor too full a confirmation . and as unto what concerns our selves at present , we are taught thereby , that ob. it is our duty and our safety to acquiesce universally and obsolutely in the ministry of jesus christ. that which he was so designed unto in the infinite wisdom and grace of god , that which he was so furnished for the discharge of , by the communication of the spirit unto him in all fulness , that which all other priesthoods were removed to make way for , must needs be sufficient and effectual for all the ends unto which it is designed . it may be said , this is that which all men do ; all that are called christians do fully acquiesce in the ministry of jesus christ. but if it be so , why do we hear the bleating of another sort of cattel ? what mean those other priests and reiterated sacrifices which make up the worship of the church of rome ? if they rest in the ministry of christ , why do they appoint one of their own to do the same things that he hath done , namely , to offer sacrifice unto god ? the proof of this assertion lies in the latter part of these words . by how much he was the mediator of a better covenant , established on better promises . the words are so disposed , that some think the apostle intends not to prove the excellency of the covenant , from the excellency of his ministry therein . but the other sense is more suited unto the scope of the place , and the nature of the argument which the apostle presseth the hebrews withal . for on supposition that there was indeed another and that a better covenant to be introduced and established , than that which the levitical priests served in , which they could not deny ; it plainly follows , that he on whose ministry the dispensation of that covenant did depend , must of necessity be more excellent in that ministry , than they who appertained unto that covenant which was to be abolished . however it may be granted that these things do mutually testifie unto and illustrate one another . such as the priest is , such is the covenant , such as the covenant is in dignity , such is the priest also . in the words there are three things observable . . what is in general ascribed unto christ , declaring the nature of his ministry , he was a mediator . . the determination of his mediatory office , unto the new covenant , of a better covenant . . the proof or demonstration of the nature of his covenant as unto its excellency , it was established on better promises . . his office is that of a mediator , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that interposed between god and man , for the doing of all those things whereby a covenant might be established between them , and made effectual . schlictingius on the place gives this description of a mediator ; mediatorem faederis esse nihil aliud est , quam dei esse interpretem , & internuntium in faedere cum hominibus pangendo ; per quem scilicet & deus voluntatem suam hominibus declaret , & illi vicissim divinae voluntatis notitid instructi ad deum accedant , cumque eo reconciliati , pacem in posterum colant . and grotius speaks much unto the same purpose . but this description of a mediator is wholly applicable unto moses , and suited unto his office in giving of the law , see exod. . . deut. . , . what is said by them doth indeed immediately belong unto the mediatory office of christ , but it is not confined thereunto ; yea , it is exclusive of the principal parts of his mediation . and whereas there is nothing in it , but what belongs unto the prophetical office of christ , which the apostle here doth not principally intend , it is most improperly applied as a description of such a mediator as he doth intend . and therefore when he comes afterwards to declare in particular what belonged unto such a mediator of the covenant as he designed , he expresly placeth it in his death for the redemption of transgressions , chap. . . affirming that for that cause he was a mediator . but hereof there is nothing at all in the description they give us of this office. but this the apostle doth in his elsewhere , tim. . , . there is one god , and one mediator between god and man , the man christ jesus , who gave himself a ransom for all . the principal part of his mediation consisted in the giving himself a ransom , or a price of redemption for the whole church . wherefore this description of a mediator of the new testament , is feigned only to exclude his satisfaction , or his offering himself unto god in his death and blood-shedding with the atonement made thereby . the lord christ then in his ministry is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mediator of the covenant , in the same sense as he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the surety , whereof see the exposition on chap. . . he is in the new covenant , the mediator , the surety , the priest , the sacrifice , all in his own person . the ignorance and want of a due consideration hereof , is the great evidence of the degeneracy of christian religion . whereas this is the first general notion of the office of christ , that which comprizeth the whole ministry committed unto him , and containeth in itself the especial offices of king , priest , and prophet , whereby he dischargeth his mediation , some things must be mentioned that are declarative of its nature and use . and we may unto this purpose observe , . that unto the office of a mediator , it is required that there be different persons concerned in the covenant , and that by their own wills , as it must be in every compact of what sort soever . so saith our apostle , a mediator is not of one , but god is one , gal. . . that is , if there were none but god concerned in this matter , as it is in an absolute promise or sovereign precept , there would be no need of , no place for a mediator , such a mediator as christ is . wherefore our consent in and unto the covenant is required in the very notion of a mediator . . that the persons entering into covenant be in such a state and condition , as that it is no way convenient or morally possible , that they should treat immediately with each other as to the ends of the covenant . for if they are so , a mediator to go between , is altogether needless . so was it in the original covenant with adam , which had no mediator . but in the giving of the law , which was to be a covenant between god and the people , they found themselves utterly insufficient for an immediate treaty with god , and therefore desired that they might have an internuntius to go between god and them , to bring his proposals , and carry back their consent , deut. . , , , , . and this is the voice of all men really convinced of the holiness of god , and their own condition ; such is the state between god and sinners . the law and the curse of it did so interpose between them , that they could not enter into any immediate treaty with god , psal. . , , . this made a mediator necessary , that the new covenant might be established , whereof we shall speak afterwards . . that he who is this mediator , be accepted , trusted , and rested in on both sides or the parties mutually entering into covenant . an absolute trust must be reposed in him , so that each party be everlastingly obliged in what he undertaketh on their behalf ; and such as admit not of his terms , can have no benefit by no interest in the covenant . so was it with the lord christ in this matter . on the part of god , he reposed the whole trust of all the concernments of the covenant in him , and absolutely rested therein . behold , saith he of him , my servant whom i uphold , mine elect in whom my soul delighteth , or is well pleased , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , matth. . . when he undertook this office , and said , lo i come to do thy will , o god , the soul of god rested in him , exod. . . joh. . , , . and to him he gives an account at last of his discharge of this thing , joh. . . and on our part , unless we resign our selves absolutely unto an universal trust in him , and reliance on him , and unless we accept of all the terms of the covenant as by him proposed , and engage to stand unto all that he hath undertaken on our behalf , we can have neither share nor interest in this matter . . a mediator must be a middle person between both parties entering into covenant , and if they be of different natures , a perfect compleat mediator ought to partake of each of their natures in the same person . the necessity hereof , and the glorious wisdom of god herein , i have elsewhere at large demonstrated , and shall not therefore here again insist upon it . . a mediator must be one who voluntarily and of his own accord undertaketh the work of mediation . this is required of every one who will effectually mediate between any persons at variance to bring them unto an agreement on equal terms . so it was required that the will and consent of christ should concur in his susception of this office ; and that they did so , himself expresly testifieth , chap. . , , , , , . it is true , he was designed and appointed by the father unto this office , whence he is called his servant , and constantly witnesseth of himself , that he came to do the will and commandment of him that sent him . but he had that to do in the discharge of this office , which could not according unto any rules of divine righteousness be imposed on him without his own voluntary consent . and this was the ground of the eternal compact that was between the father and the son , with respect unto his mediation , which i have elsewhere explained . and the testification of his own will , grace and love in the susception of this office , is a principal motive unto that faith and trust which the church placeth in him , as the mediator between god and them . upon this his voluntary undertaking doth the soul of god rest in him , and he reposeth the whole trust in him of accomplishing his will and pleasure , or the design of his love and grace in this covenant , isa. . , , . and the faith of the church whereon salvation doth depend , must have love unto his person inseparably accompanying of it . love unto christ is no less necessary unto salvation , than faith in him . and as faith is resolved into the sovereign wisdom and grace of god in sending him , and his own ability to save to the uttermost those that come to god by him ; so love ariseth from the consideration of his own love and grace in his voluntary undertaking of this office , and the discharge of it . . in this voluntary undertaking to be a mediator , two things were required . . that he should remove and take out of the way whatever kept the covenanters at distance , or was a cause of enmity between them . for it is supposed that such an enmity there was , or there had been no need of a mediator . therefore in the covenant made with adam , there having been no variance between god and man , nor any distance but what necessarily ensued from the distinct natures of the creator and a creature , there was no mediator . but the design of this covenant was to make reconciliation and peace . hereon therefore depended the necessity of satisfaction , redemption , and the making of atonement by sacrifice . for man having sinned and apostatized from the rule of god , making himself thereby obnoxious unto his wrath , according unto the eternal rule of righteousness , and in particular unto the curse of the law , there could be no new peace and agreement made with god , unless due satisfaction were made for these things . for although god was willing in infinite love , grace and mercy , to enter into a new covenant with fallen man , yet would he not do it unto the prejudice of his righteousness , the dishonour of his rule , and the contempt of his law. wherefore none could undertake to be a mediator of this covenant , but he that was able to satisfie the justice of god , glorifie his government , and fulfill the law. and this could be done by none but him , concerning whom it might be said that god purchased his church with his own blood . . that he should procure and purchase in a way suited unto the glory of god , the actual communication of all the good things prepared and proposed in this covenant , that is , grace and glory , with all that belong unto them , for them and on their behalf whose surety he was . and this is the foundation of the merit of christ , and of the grant of all good things unto us for his sake . . it is required of this mediator as such , that he give assurance and undertake unto the parties mutually concerned , of the accomplishment of the terms of the covenant , undertaking on each hand for them . ( ) on the part of god towards men , that they shall have peace and acceptance with him in the sure accomplishment of all the promises of the covenant . this he doth only declaratively , in the doctrine of the gospel , and in the institution of the ordinances of evangelical worship . for he was not a surety for god , nor did god need any , having confirmed his promise with an oath , swearing by himself , because he had no greater to swear by . ( ) on our part , he undertakes unto god , for our acceptance of the terms of the covenant , and our accomplishment of them , by his enabling us thereunto . these things , among others , were necessary unto a full and compleat mediator of the new covenant , such as christ was . and the provision of this mediator between god and man , was an effect of infinite wisdom and grace : yea , it was the greatest and most glorious external effect of them , that ever they did produce , or ever will do in this world . the creation of all things at first out of nothing , was a glorious effect of infinite wisdom and power . but when the glory of that design was eclipsed by the entrance of sin , this provision of a mediator , one whereby all things were restored and retrieved into a condition of bringing more glory unto god , and securing for ever the blessed estate of them whose mediator he is , is accompanied with more evidences of the divine excellencies than that was , see ephes. . . two things are added in the description of this mediator . ( ) that he was a mediator of a covenant . ( ) that this covenant was a better than another which respect is had unto , whereof he was not the mediator . . he was the mediator of a covenant . and two things are supposed herein . first , that there was a covenant made or prepared between god and man ; that is , it was so far made , as that god who made it , had prepared the terms of it in a sovereign act of wisdom and grace . the preparation of the covenant consisting in the will and purpose of god graciously to bestow on all men the good things which are contained in it , all things belonging unto grace and glory , as also to make way for the obedience which he required herein , are supposed unto the constitution of this covenant . secondly , that there was need of a mediator that this covenant might be effectual unto its proper ends of the glory of god , and the obedience of mankind with their reward . this was not necessary from the nature of a covenant in general ; for a covenant may be made and entred into between different parties without any mediator , meerly on the equity of the terms of it . nor was it so from the nature of a covenant between god and man , as man was first created of god. for the first covenant between them was immediate without the interposition of a mediator . but it became necessary from the state and condition of them with whom this covenant was made , and the especial nature of this covenant . this the apostle declares , rom. . . for what the law could not do in that it was weak through the flesh , god sending his own son in the likeness of sinful flesh , and for sin , condemned sin in the flesh . the law was the moral instrument or rule of the covenant that was made immediately between god and man : but it could not continue to be so after the entrance of sin , that is , so as that god might be glorified thereby , in the obedience and reward of men . wherefore he sent his son in the likeness of sinful flesh , that is , provided a mediator for a new covenant . the persons with whom this covenant was to be made , being all of them sinners , and apostatized from god , it became not the holiness or righteousness of god to treat immediately with them any more . nor would it have answered his holy ends so to have done . for if when they were in a condition of uprightness and integrity , they kept not the terms of that covenant which was made immediately with them , without a mediator , although they were holy , just , good , and equal ; how much less could any such thing be expected from them in their depraved condition of apostasie from god , and enmity against him ? it therefore became not the wisdom of god to enter anew into covenant with mankind , without security that the terms of the covenant should be accepted , and the grace of it made effectual . this we could not give ; yea , we gave all evidences possible unto the contrary , in that god saw , that every imagination of the thoughts of mans heart was only evil continually , gen. . . wherefore it was necessary there should be a mediator to be the surety of this covenant . again , the covenant itself was so prepared in the counsel , wisdom , and grace of god , as that the principal , yea indeed all the benefits of it , were to depend on what was to be done by a mediator , and could not otherwise be effected . such were satisfaction for sin , and the bringing in of everlasting righteousness , which are the foundation of this ovenant . . to proceed with the text , this covenant whereof the lord christ is the mediator , is said to be a better covenant . wherefore it is supposed that there was another covenant , whereof the lord christ was not the mediator . and in the following verses there are two covenants , a first and a latter , an old and a new compared together . we must therefore consider what was that other covenant , then which this is said to be better : for upon the determination thereof depends the right understanding of the whole ensuing discourse of the apostle . and because this is a subject wrapt up in much obscurity , and attended with many difficulties , it will be necessary that we use the best of our diligence both in the investigation of the truth , and in the declaration of it , so as that it may be distinctly apprehended . and i shall first explain the text , and then speak to the difficulties which arise from it . . there was an original covenant made with adam and all mankind in him . the rule of obedience and reward that was between god and him , was not expresly called a covenant , but it contained the express nature of a covenant . for it was the agreement of god and man concerning obedience , and disobedience , rewards , and punishments . where there is a law concerning these things , and an agreement upon it , by all parties concerned , there is a formal covenant . wherefore it may be considered two ways . ( ) as it was a law only , so it proceeded from and was a consequent of the nature of god and man , with their mutual relation unto one another . god being considered as the creator , governor and benefactor of man ; and man as an intellectual creature capable of moral obedience . this law was necessary , and is eternally indispensible . ( ) as it was a covenant ; and this depended on the will and pleasure of god. i will not dispute whether god might have given a law unto men , that should have had nothing in it of a covenant properly so called , as is the law of creation unto all other creatures which hath no rewards nor punishments annexed unto it . yet this god calls a covenant also , inasmuch as it is an effect of his purpose , his unalterable will and pleasure , jer. . , . but that this law of our obedience should be a formal compleat covenant , there was moreover some things required on the part of god , and some also on the part of man. two things were required on the part of god to compleat this covenant , or he did so compleat it by two things . first , by annexing unto it promises and threatnings of reward and punishment ; the first of grace , the other of justice . secondly , the expression of these promises and threatnings in external signs ; the first in the tree of life , the latter in that of the knowledge of good and evil . by these did god establish the original law of creation as a covenant , gave it the nature of a covenant . on the part of man , it was required that he accept of this law as the rule of the covenant which god made with him . and this he did two ways . ( ) by the innate principles of light and obedience concreated with his nature . by these he absolutely and universally assented unto the law , as proposed with promises and threatnings , as good , holy , just , what was meet for god to require , what was equal and good unto himself . ( ) by his acceptance of the commands concerning the tree of life , and that of the knowledge of good and evil , as the signs and pledges of this covenant . so was it established as a covenant between god and man , without the interposition of any mediator . this is the covenant of works , absolutely the old or first covenant that god made with men . but this is not the covenant here intended . for . the covenant called afterwards the first , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a testament . so it is here called . it was such a covenant as was a testament also . now there can be no testament , but there must be death for the confirmation of it , chap. . . but in the making of the covenant with adam , there was not the death of any thing whence it might be called a testament . but there was the death of beasts in sacrifice in the confirmation of the covenant at sinai , as we shall see afterwards . and it must be observed , that although i use the name of a covenant , as we have rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because the true signification of that word will more properly occur unto us in another place , yet i do not understand thereby a covenant properly and strictly so called , but such an one as hath the nature of a testament also , wherein the good things of him that makes it , are bequeathed unto them for whom they are designed . neither the word used constantly by the apostle in this argument , nor the design of his discourse , will admit of any other covenant to be understood in this place . whereas therefore the first covenant made with adam was in no sense a testament also , it cannot be here intended . . that first covenant made with adam , was , as unto any benefit to be expected from it , with respect unto acceptation with god , life and salvation , ceased long before , even at the entrance of sin . it was not abolished or abrogated by any act of god , as a law , but only was made weak and insufficient unto its first end , as a covenant . god had provided a way for the salvation of sinners , declared in the first promise . when this is actually embraced , that first covenant ceaseth towards them , as unto its curse , all its concerns as a covenant , and obligation unto sinless obedience , as the condition of life , because both of them are answered by the mediator of the new covenant . but as unto all those who receive not the grace tendered in the promise , it doth remain in full force and efficacy not as a covenant , but as a law , and that because neither the obedience it requires , nor the curse which it threatens are answered . thence if any man believeth not , the wrath of god abideth on him . for its commands and curse depending on the necessary relation between god and man , with the righteousness of god as the supreme governor of mankind , they must be answered and fulfilled . wherefore it was never abrogated formally : but as all unbelievers are still obliged by it , and unto it must stand or fall , so it is perfectly fulfilled in all believers , not in their own persons , but in the person of their surety . god sending forth his son in the likeness of sinful flesh , and condemning sin in the flesh , that the righieousness of the law might be fulfilled in us , rom. . , . but as a covenant obliging unto personal , perfect , sinless obedience , as the condition of life , to be performed by themselves , so it ceased to be , long before that introduction of the new covenant which the apostle speaks of , that was promised in the latter days . but the other covenant here spoken of was not removed or taken away , until this new covenant was actually established . . the church of israel was never absolutely under the power of that covenant as a covenant of life . for from the days of abraham , the promise was given unto them and their seed . and the apostle proves that no law could afterwards be given , or covenant made , that should disannul that promise , gal. . . but had they been brought under the old covenant of works , it would have disannulled the promise . for that covenant and the promise are diametrically opposite . and moreover , if they were under that covenant , they were all under the curse , and so perished eternally , which is openly false . for it is testified of them that they pleased god by faith , and so were saved . but it is evident that the covenant intended , was a covenant wherein the church of israel walked with god , until such time as this better covenant was solemnly introduced . this is plainly declared in the ensuing context , especially in the close of the chapter , where speaking of this former covenant , he says , it was become old , and so ready to disappear . wherefore it is not the covenant of works made with adam that is intended , when this other is said to be a better covenant . secondly , there were other faederal transactions between god and the church before the giving of the law on mount sinai . two of them there were into which all the rest were resolved . . the first promise given unto our first parents immediately after the fall. this had in it the nature of a covenant , grounded on a promise of grace , and requiring obedience in all that received the promise . . the promise given and sworn unto abraham , which is expresly called the covenant of god , and had the whole nature of a covenant in it , with a solemn outward seal appointed for its confirmation and establishment . hereof we have treated at large on the sixth chapter . neither of these , nor any transaction between god and man that may be reduced unto them , as explanations , renovations , or confirmations of them , are the first covenant here intended . for they are not only consistent with the new covenant , so as that there was no necessity to remove them out of the way for its introduction , but did indeed contain in them the essence and nature of it , and so were confirmed therein . hence the lord christ himself is said to be a minister of the circumcision for the truth of god , to confirm the promises made to the fathers , rom. . . as he was the mediator of the new covenant , he was so far from taking off from , or abolishing those promises , that it belonged unto his office to confirm them . wherefore . the other covenant or testament here supposed , whereunto that whereof the lord christ was the mediator is preferred , is none other but that which god made with the people of israel on mount sinai . so it is expresly affirmed , ver . . the covenant which i made with your fathers in the day i took them by the hand , to lead them out of the land of egypt . this was that covenant which had all the institutions of worship annexed unto it , chap. . , , . whereof we must treat afterwards more at large . with respect hereunto it is , that the lord christ is said to be the mediator of a better covenant , that is , of another distinct from it , and more excellent . it remains unto the exposition of the words ; that we enquire what was this covenant , whereof our lord christ was the mediator , and what is here affirmed of it . this can be no other in general but that which we call the covenant of grace . and it is so called in opposition unto that of works , which was made with us in adam . for these two , grace and works , do divide the ways of our relation unto god , being diametrically opposite , and every way inconsistent , rom. . . of this covenant the lord christ was the mediator from the foundation of the world , namely , from the giving of the first promise , rev. . . for it was given on his interposition , and all the benefits of it depended on his future actual mediation . but here ariseth the first difficulty of the context , and that in two things . for ( ) if this covenant of grace was made from the beginning , and that the lord christ was the mediator of it from the first , then where is the priviledge of the gospel state in opposition unto the law , by vertue of this covenant ? seeing that under the law also the lord christ was the mediator of that covenant which was from the beginning . ( ) if it be the covenant of grace which is intended , and that be opposed unto the covenant of works made with adam , then the other covenant must be that covenant of works so made with adam , which we have before disproved . the answer hereunto is in the word here used by the apostle concerning this new coxenant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose meaning we must inquire into . i say therefore that the apostle doth not here consider the new covenant absolutely , and as it was virtually administred from the foundation of the world , in the way of a promise . for as such it was consistent with that covenant made with the people in sinai . and the apostle proves expresly , that the renovation of it made unto abraham , was no way abrogated by the giving of the law , gal. . . there was no interruption of its administration made by the introduction of the law. but he treats of such an establishment of the new covenant , as wherewith the old covenant made at sinai was absolutely inconsistent , and which was therefore to be removed out of the way . wherefore he considers it here as it was actually compleated , so as to bring along with it all the ordinances of worship which are proper unto it , the dispensation of the spirit in them , and all the spiritual priviledges wherewith they are accompanied , it is now so brought in as to become the entire rule of the churches faith , obedience and worship in all things . this is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , established , say we . but it is reduced into a fixed state of a law or ordinance . all the obedience required in it , all the worship appointed by it , all the priviledges exhibited in it , and the grace administred with them , are all given for a statute , law and ordinance unto the church . that which before lay hid in promises , in many things obscure , the principal mysteries of it being a secret hid in god himself , was now brought to light ; and that covenant which had invisibly in the way of a promise put forth its efficacy under types and shadows , was now solemnly sealed , ratified and confirmed in the death and resurrection of christ. it had before the confirmation of a promise , which is an oath ; it had not the confirmation of a covenant , which is blood . that which before had no visible outward worship , proper and peculiar unto it , is now made the only rule and instrument of worship unto the whole church , nothing being to be admitted therein , but what belongs unto it , and is appointed by it . this the apostle intends by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the legal establishment of the new covenant with all the ordinances of its worship . hereon the other covenant was disannulled and removed , and not only the covenant itself , but all that system of sacred worship whereby it was administred . this was not done by the making of the covenant at first . yeal all this was superinduced into the covenant as given out in a promise , and was consistent therewith . when the new covenant was given out only in the way of a promise , it did not introduce a worship and priviledges expressive of it . wherefore it was consistent with a form of worship , rites and ceremonies , and those composed into a yoke of bondage which belonged not unto it . and as these being added after its giving , did not overthrow its nature as a promise , so they were inconsistent with it , when it was compleated as a covenant . for then all the worship of the church was to proceed from it , and to be conformed unto it . then it was established . hence it follows , in answer unto the second difficulty , that as a promise , it was opposed unto the covenant of works ; as a covenant , it was opposed unto that in sinai . this legalizing , or authoritative establishment of the new covenant , and the worship thereunto belonging did effect this alteration . in the last place the apostle tells us whereon this establishment was made , and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on better promises . for the better understanding hereof we must consider somewhat of the original and use of divine promises in our relation unto god. and we may observe , . that every covenant between god and man , must be founded on , and resolved into promises . hence essentially a promise and a covenant are all one , and god calls an absolute promise founded on an absolute decree , his covenant , gen. . . and his purpose for the continuation of the course of nature unto the end of the world he calls his covenant with day and night , jer. . . the being and essence of a divine covenant lies in the promise . hence are they called the covenants of promise , ephes. . . such as are founded on and consist in promises . and it is necessary that so it should be . for . the nature of god who maketh these covenants requireth that so it should be . it becometh his greatness and goodness in all his voluntary transactions with his creatures , to propose that unto them , wherein their advantage , their happiness and blessedness doth consist . we enquire not how god may deal with his creatures as such ; what he may absolutely require of them , on the account of his own being , his absolute essential excellencies , with their universal dependance upon him . who can express or limit the sovereignty of god over his creatures ? all the disputes about it are fond . we have no measures of what is infinite . may he not do with his own what he pleaseth ? are we not in his hands , as clay in the hands of the potter ? and whether he make or marr a vessel , who shall say unto him , what doest thou ? he giveth no account of his matters . but upon supposition that he will condescend to enter into covenant with his creatures , and to come to agreement with them according unto the terms of it , it becometh his greatness and goodness to give them promises as the foundation of it , wherein he proposeth unto them the things wherein their blessedness and reward doth consist . for ( ) herein he proposeth himself unto them as the eternal spring and fountain of all power and goodness . had he treated with us meerly by a law , he had therein only revealed his soveraign authority and holiness ; the one in giving of the law , the other in the nature of it . but in promises he revealeth himself as the eternal spring of goodness and power . for the matter of all promises is somewhat that is good ; and the communication of it depends on soveraign power . that god should so declare himself in his covenant , was absolutely necessary to direct and encourage the obedience of the covenanters . and he did so accordingly , gen. . . gen. . . hereby he reserves the glory of the whole unto himself . for although the terms of agreement which he proposeth between himself and us , be in their own nature holy , just and good , which sets forth his praise and glory , yet if there were not something on his part , which hath no antecedent respect unto any goodness , obedience or desert in us , we should have wherein to glory in our selves , which is inconsistent with the glory of god. but the matter of those promises wherein the covenant is founded , is free , undeserved , and without respect unto any thing in us , whereby it may in any sense be procured . and so in the first covenant which was given in a form of law , attended with a penal sanction , yet the foundation of it was in a promise of a free and undeserved reward , even of the eternal enjoyment of god , which no goodness or obedience in the creature could possibly merit the attainment of . so that if a man should by virtue of any covenant be justified by works , though he might have whereof to glory before men , yet could he not glory before god , as the apostle declares , rom. . . and that because the reward proposed in the promise doth infinitely exceed the obedience performed . . it was also necessary on our part , that every divine covenant should be founded and established on promises . for there is no state wherein we may be taken into covenant with god , but it is supposed we are yet not arrived at that perfection and blessedness whereof our nature is capable , and which we cannot but desire . and therefore when we come to heaven , and the full enjoyment of god , there shall be no use of any covenant any more , seeing we shall be in eternal rest in the enjoyment of all the blessedness whereof our nature is capable , and shall immutably adhere unto god without any farther expectation . but whilst we are in the way , we have still somewhat , yea principal parts of our blessedness , to desire , expect , and believe . so in the state of innocency , though it had all the perfection which a state of obedience according unto a law was capable of , yet did not the blessedness of eternal rest , for which we were made , consist therein . now whil'st it is thus with us , we cannot but be desiring and looking out after that full and compleat happiness , which our nature cannot come to rest without . this therefore renders it necessary that there should be a promise of it given as the foundation of the covenant , without which we should want our principal encouragement unto obedience . and much more must it be so in the state of sin and apostasie from god. for we are now not only most remote from our utmost happiness , but involved in a condition of misery , without a deliverance from which , we cannot be any ways induced to give our selves up unto covenant obedience . wherefore unless we are prevented in the covenant with promises of deliverance from our present state , and the enjoyment of future blessedness , no covenant could be of use or advantage unto us . . it is necessary from the nature of a covenant . for every covenant that is proposed unto men , and accepted by them , requires somewhat to be performed on their part , otherwise it is no covenant . but where any thing is required of them that accept of the covenant , or to whom it is proposed , it doth suppose that somewhat be promised on the behalf of them by whom the covenant is proposed , as the foundation of its acceptance , and the reason of the duties required in it . all this appears most evidently in the covenant of grace , which is here said to be established on promises ; and that on two accounts . for ( ) at the same time that much is required of us in the way of duty and obedience , we are told in the scripture , and find it by experience , that of our selves we can do nothing . wherefore unless the precept of the covenant be founded in a promise of giving grace and spiritual strength unto us , whereby we may be enabled to perform those duties , the covenant can be of no benefit or advantage unto us . and the want of this one consideration that every covenant is founded in promises , and that the promises give life unto the precepts of it , hath perverted the minds of many to suppose an ability in our selves of yielding obedience unto those precepts , without grace antecedently received to enable us thereunto , which overthrows the nature of the new covenant . ( ) as was observed , we are all actually guilty of sin before this covenant was made with us . wherefore unless there be a promise given of the pardon of sin , it is to no purpose to propose any new covenant terms unto us . for the wages of sin is death ; and we having sinned must die , whatever we do afterwards , unless our sins be pardoned . this therefore must be proposed unto us as the foundation of the covenant , or it will be of none effect . and herein lies the great difference between the promises of the covenant of works , and those of the covenant of grace . the first were only concerning things future ; eternal life and blessedness upon the accomplishment of perfect obedience . promises of present mercy and pardon it stood in need of none , it was not capable of . nor had it any promises of giving more grace , or supplies of it ; but man was wholly left unto what he had at first received . hence the covenant was broken . but in the covenant of grace , all things are founded in promises of present mercy , and continual supplies of grace , as well as of future blessedness . hence it becomes to be ordered in all things and sure . and this is the first thing that was to be declared , namely , that every divine covenant is established on promises . . these promises are said to be better promises . the other covenant had its promises peculiar unto it , with respect whereunto this is said to be established on better promises . it was indeed principally represented under a system of precepts , and those almost innumerable . but it had its promises also , into the nature whereof we shall immediately enquire . with respect therefore unto them is the new covenant , whereof the lord christ was the mediator , said to be established on better promises . that it should be founded in promises , was necessary from its general nature as a covenant , and more necessary from its especial nature as a covenant of grace . that these promises are said to be better promises , respects those of the old covenant . but this is so said as to include all other degrees of comparison . they are not only better than they , but they are positively good in themselves , and absolutely the best that god ever gave , or will give unto the church . and what they are we must consider in our progress . and sundry things may be observed from these words . . there is infinite grace in every divine covenant , inasmuch as it is established on promises . infinite condescension it is in god , that he will enter into covenant with dust and ashes , with poor worms of the earth . and herein lies the spring of all grace , from whence all the streams of it do flow . and the first expression of it is in laying the foundation of it in some undeserved promises . and this was that which became the goodness and greatness of his nature , the means whereby we are wrought to adhere unto him in faith , hope , trust and obedience , until we come unto the enjoyment of him . for that is the use of promises to keep us in adherence unto god , as the first original and spring of all goodness , and the ultimate satisfactory reward of our souls , cor. . . . the promises of the covenant of grace are better than those of any other covenant , as for many other reasons , so especially because the grace of them prevents any condition or qualification on our part . i do not say , the covenant of grace is absolute without conditions , if by conditions we intend the duties of obedience which god requireth of us in and by vertue of that covenant : but this i say , the principal promises thereof , are not in the first place remunerative of our obedience in the covenant , but efficaciously assumptive of us into covenant , and establishing or confirming in the covenant . the covenant of works had its promises , but they were all remunerative , respecting an antecedent obedience in us ; ( so were all those which were peculiar unto the covenant of sinai . ) they were indeed also of grace , in that the reward did infinitely exceed the merit of our obedience . but yet they all supposed it , and the subject of them was formally reward only . in the covenant of grace it is not so : for sundry of the promises thereof , are the means of our being taken into covenant , of our entring into covenant with god. the first covenant absolutely was established on promises , in that when men were actually taken into it , they were encouraged unto obedience by the promises of a future reward . but these promises , namely , of the pardon of sin , and writing of the law in our hearts , which the apostle expresly insisteth upon as the peculiar promises of this covenant , do take place and are effectual , antecedently unto our covenant obedience . for although faith be required in order of nature antecedently unto our actual receiving of the pardon of sin , yet is that faith itself wrought in us by the grace of the promise , and so its precedency unto pardon respects only the order that god hath appointed in the communication of the benefits of the covenant , and intends not that the pardon of sin is the reward of our faith. this entrance hath the apostle made into his discourse of the two covenants , which he continues unto the end of the chapter . but the whole is not without its difficulties . many things in particular will occur unto us in our progress , which may be considered in their proper places . in the mean time there are some things in general which may be here discoursed , by whose determination much light will be communicated unto what doth ensue . first therefore the apostle doth evidently in this place dispute concerning two covenants or two testaments , comparing the one with the other , and declaring the disannulling of the one by the introduction and establishment of the other . what are these two covenants in general , we have declared , namely , that made with the church of israel at mount sinai , and that made with us in the gospel ; not as absolutely the covenant of grace , but as actually established in the death of christ , with all the worship that belongs unto it . here then ariseth a difference of no small importance , namely , whether these are indeed two distinct covenants , as to the essence and substance of them , or only different ways of the dispensation and administration of the same covenant . and the reason of the difficulty lieth herein . we must grant one of these three things . ( ) that either the covenant of grace was in force under the old testament ; or ( ) that the church was saved without it , or any benefit by jesus christ who is the mediator of it alone ; or ( ) that they all perished everlastingly . and neither of the two latter can be admitted . some indeed in these latter days have revived the old pelagian imagination , that before the law men were saved by the conduct of natural light and reason , and under the law by the directive doctrines , precepts and sacrifices thereof , without any respect unto the lord christ or his mediation in another covenant . but i shall not here contend with them , as having elsewhere sufficiently refuted these imaginations . wherefore i shall take it here for granted , that no man was ever saved but by vertue of the new covenant , and the mediation of christ therein . suppose then that this new covenant of grace was extant and effectual under the old testament , so as the church was saved by vertue thereof , and the mediation of christ therein , how could it be that there should at the same time be another covenant between god and them , of a different nature from this , accompanied with other promises , and other effects ? on this consideration it is said , that the two covenants mentioned , the new and the old , were not indeed two distinct covenants , as unto their essence and substance , but only different administrations of the same covenant , called two covenants from some different outward solemnities and duties of worship attending of them . to clear this it must be observed , . that by the old covenant , the original covenant of works made with adam and all mankind in him is not intended . for this is undoubtedly a covenant different in the essence and substance of it from the new. . by the new covenant , not the new covenant absolutely and originally as given in the first promise , is intended ; but in its compleat gospel-administration , when it was actually established by the death of christ , as administred in and by the ordinances of the new testament . this with the covenant of sinai were , as most say , but different administrations of the same covenant . but on the other hand there is such express mention made not only in this , but in sundry other places of the scripture also , of two distinct covenants or testaments , and such different natures , properties and effects ascribed unto them , as seem to constitute two distinct covenants . this therefore we must inquire into ; and shall first declare what is agreed unto by those who are sober in this matter , though they differ in their judgments about this question , whether two distinct covenants , or only a twofold administration of the same covenant be intended . and indeed there is so much agreed on , as that what remains seems rather to be a difference about the expression of the same truth , than any real contradiction about the things themselves . for . it is agreed that the way of reconciliation with god , of justification and salvation was always one and the same ; and that from the giving of the first promise none was ever justified or saved but by the new covenant , and jesus christ the mediator thereof . the foolish imagination before-mentioned , that men were saved before the giving of the law , by following the guidance of the light of nature , and after giving of the law by obedience unto the directions thereof , is rejected by all that are sober , as destructive of the old testament and the new. . that the writings of the old testament , namely , the law , psalms and prophets , do contain and declare the doctrine of justification and salvation by christ , this the church of old believed , and walked with god in the faith thereof . this is undeniably proved , in that the doctrine mentioned is frequently confirmed in the new testament , by testimonies taken out of the old. . that by the covenant of sinai , as properly so called , separated from its figurative relation unto the covenant of grace , none was ever eternally saved . . that the use of all the institutions whereby the old covenant was administred , was to represent and direct unto jesus christ , and his mediation . these things being granted , the only way of life and salvation by jesus christ under the old testament and the new is secured , which is the substance of the truth wherein we are now concerned . on these grounds we may proceed with our enquiry . the judgment of most reformed divines is , that the church under the old testament , had the same promise of christ , the same interest in him by faith , remission of sins , reconciliation with god , justification and salvation by the same way and means , that believers have them all under the new. and whereas the essence and the substance of the covenant consists in these things , they are not to be said to be under another covenant , but only a different administration of it . but this was so different from that which is established in the gospel after the coming of christ , that it hath the appearance and name of another covenant . and the differences between these two administrations may be reduced unto the ensuing heads . . it consisted in the way and manner of the declaration of the mystery of the love and will of god in christ ; of the work of reconciliation and redemption with our justification by faith. for herein the gospel , wherein life and immortality are brought unto light , doth in plainness , clearness and evidence , much excel the administration and declaration of the same truths under the law. and the greatness of the priviledge of the church herein is not easily expressed . for hereby with open face we behold the glory of god in a glass , and are changed into the same image , cor. . . the man whose eyes the lord christ opened , mark . , . represents these two states . when he first touched him , his eyes were opened , and he saw , but he saw nothing clearly , whence when he looked , he said , i see men as trees walking , ver . . but upon his second touch he saw every man clearly , ver . . they had their sight under the old testament , and the object was proposed unto them , but at a great distance , with such an interposition of mists , clouds and shadows , as that they saw men like trees walking , nothing clearly and perfectly . but now under the gospel , the object , which is christ , being brought near unto us , and all clouds and shadows being departed , we do or may see all things clearly . when a traveller in his way on downs or hills is encompassed with a thick mist and fog , though he be in his way , yet he is uncertain , and nothing is presented unto him in its proper shape and distance ; things near seem to be afar off , and things afar off to be near , and every thing hath , though not a false , yet an uncertain appearance . let the sun break forth and scatter the mists and fogs that are about him , and immediately every thing appears quite in another shape unto him , so as indeed he is ready to think he is not where he was . his way is plain , he is certain of it , and all the region about lies evident under his eye , yet is there no alteration made but in the removal of the mists and clouds that interrupted his sight . so was it with them under the law. the types and shadows that they were enclosed in , and which were the only medium they had to view spiritual things in , represented them not unto them clearly and in their proper shape . but they being now removed by the rising of the sun of righteousness with healing in his wings in the dispensation of the gospel , the whole mystery of god in christ is clearly manifested unto them that do believe . and the greatness of this priviledge of the gospel above the law is unexpressible , whereof as i suppose we must speak somewhat afterwards . . in the plentiful communication of grace unto the community of the church . for now it is that we receive grace for grace , or a plentiful effusion of it by jesus christ. there was grace given in an eminent manner unto many holy persons under the old testament , and all true believers had true , real , saving grace communicated unto them . but the measures of grace in the true church under the new testament , do exceed those of the community of the church under the old. and therefore as god winked at some things in them , as polygamy , and the like , which are expresly and severely interdicted under the new , nor are consistent with the present administrations of it ; so are sundry duties , as those of self-denial , readiness to bear the cross , to forsake houses , lands and habitations , more expresly enjoined unto us than unto them . and the obedience which god requireth in any covenant , or administration of it , is proportionable unto the strength which the administration of that covenant doth exhibit . and if those who profess the gospel do content themselves without any interest in this priviledge of it , if they endeavor not for a share in that plentiful effusion of grace which doth accompany its present administration , the gospel itself will be of no other use unto them , but to increase and aggravate their condemnation . . in the manner of our access unto god. herein much of all that is called religion doth consist . for hereon doth all our outward worship of god depend . and in this the advantages of the gospel-administration of the covenant , above that of the law is in all things very eminent . our access now to god is immediate by jesus christ , with liberty and boldness , as we shall afterwards declare . those under the law were immediately conversant in their whole worship , about outward typical things , the tabernacle , the altar , the ark , the mercy-seat , and the like obscure representations of the presence of god. besides , the manner of the making the covenant with them at mount sinai filled them with fear , and brought them into bondage , so as they had comparatively a servile frame of spirit in all their holy worship . . in the way of worship required under each administration . for under that which was legal , it seemed good unto god to appoint a great number of outward rites , ceremonies , and observances ; and these , as they were dark in their signification , as also in their use and ends , so were they by reason of their nature , number and severe penalties , under which they were enjoined , grievous and burdensom to be observed . but the way of worship under the gospel is spiritual , rational , and plainly subservient unto the ends of the covenant itself , so as that the use , ends , benefits and advantages of it are evident unto all . . in the extent of the dispensation of the grace of god. for this is greatly enlarged under the gospel . for under the old testament it was upon the matter confined unto the posterity of abraham according to the flesh . but under the new testament it extends it self unto all nations under heaven . sundry other things are usually added by our divines unto the same purpose . see calvin . institut . lib. . cap. . martyr . loc . com . loc . . sect . . bucan . loc . &c. the lutherans on the other side insift on two arguments to prove , that not a twofold administration of the same covenant , but that two covenants substantially distinct , are intended in this discourse of the apostle . . because in the scripture they are often so called and compared with one another , and sometimes opposed unto one another ; the first and the last , the new and the old . . because the covenant of grace in christ is eternal , immutable , alwayes the same , obnoxious unto no alteration , no change or abrogation , neither can these things be spoken of it with respect unto any administration of it , as they are spoken of the old covenant . to state our thoughts aright in this matter , and to give what light we can unto the truth , the things ensuing may be observed . . when we speak of the old covenant , we intend not the covenant of works made with adam , and his whole posterity in him , concerning which there is no difference or difficulty , whether it be a distinct covenant from the new or no. . when we speak of the new covenant , we do not intend the covenant of grace absolutely , as though that were not before in being and efficacy before the introduction of that which is promised in this place . for it was always the same as to the substance of it from the beginning . it passed through the whole dispensation of times before the law , and under the law , of the same nature and efficacy , unalterable , everlasting , ordered in all things and sure . all who contend about these things , the socinians only excepted , do grant that the covenant of grace considered absolutely , that is , the promise of grace in and by jesus christ , was the onely way and means of salvation unto the church , from the first entrance of sin . but for two reasons it is not expresly called a covenant , without respect unto any other things , nor was it so under the old testament . when god renewed the promise of it unto abraham , he is said to make a covenant with him , and he did so , but it was with respect unto other things , especially the proceeding of the promised seed from his loins . but absolutely under the old testament , it consisted only in a promise , and as such only is proposed in the scripture , acts . . hebr. . , , . the apostle indeed says , that the covenant was confirmed of god in christ , before the giving of the law , gal. . . and so it was not absolutely in itself , but in the promise and benefits of it . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or full legal establishment of it , whence it became formally a covenant unto the whole church , was future only , and a promise under the old testament . for it wanted two things thereunto . ( ) it wanted its solemn confirmation and establishment by the blood of the only sacrifice which belonged unto it . before this was done in the death of christ , it had not the formal nature of a covenant or a testament , as our apostle proves , chap. . , , , , , , , , . for neither , as he shews in that place , would the law given at sinai , have been a covenant , had it not been confirmed with the blood of sacrifices . wherefore the promise was not before a formal and solemn covenant . ( ) this was wanting , that it was not the spring , rule and measure of all the worship of the church . this doth belong unto every covenant , properly so called , that god makes with the church , that it be the entire rule of all the worship that god requires of it , which is that which they are to restipulate in their entrance into covenant with god. but so the covenant of grace was not under the old testament . for god did require of the church many duties of worship that did not belong thereunto . but now under the new testament , this covenant with its own seals and appointments , is the only rule and measure of all acceptable worship . wherefore the new covenant promised in the scripture , and here opposed unto the old , is not the promise of grace , mercy , life and salvation by christ absolutely considered , but as it had the formal nature of a covenant given unto it , in its establishment by the death of christ , the procuring cause of all its benefits , and the declaring of it to be the only rule of worship and obedience unto the church . so that although by the covenant of grace , we oft-times understand no more , but the way of life , grace , mercy and salvation by christ ; yet by the new covenant , we intend its actual establishment in the death of christ , with that blessed way of worship which by it is setled in the church . , whil'st the church enjoyed all the spiritual benefits of the promise , wherein the substance of the covenant of grace was contained , before it was confirmed and made the sole rule of worship unto the church , it was not inconsistent with the holiness and wisdom of god , to bring it under any other covenant , or prescribe unto it what forms of worship he pleased . it was not so i say upon these three suppositions . ( ) that this covenant did not disannul or make ineffectual the promise that was given before , but that that doth still continue the only means of life and salvation . and that this was so , our apostle proves at large , gal. . , , . ( ) that this other covenant , with all the worship contained in it , or required by it , did not divert from , but direct and lead unto the future establishment of the promise , in the sclemnity of a covenant , by the ways mentioned . and that the covenant made in sinai with all its ordinances did so , the apostle proves likewise in the place beforementioned , as also in this whole epistle . ( ) that it be of present use and advantage unto the church in its present condition . this the apostle acknowledgeth to be a great objection against the use and efficacy of the promise under the old testament , as unto life and salvation ; namely , to what end then serves the giving of the law ; whereunto he answers , by shewing the necessity and use of the law unto the church in its then present condition , gal. . . . these things being observed , we may consider that the scripture doth plainly and expresly make mention of two testaments or covenants , and distinguish between them in such a way , as what is spoken can hardly be accommodated unto a twofold administration of the same covenant . the one is mentioned and described , exod. . ver . , , , , , . deut. . , , , . namely , the covenant that god made with the people of israel in sinai ; and which is commonly called the covenant where the people under the old testament are said to keep or break gods covenant , which for the most part is spoken with respect unto that worship which was peculiar thereunto . the other is promised , jer. . , , , . chap. . . which is the new gospel covenant as before explained , mentioned mat. . . mark . . and these two covenants or testaments are compared one with the other , and opposed one unto another , cor. . , , , . gal. . , , . heb. . . chap. . , , , , . these two we call the old and the new testament . only it must be observed that in this argument , by the old testament , we do not understand the books of the old testament , or the writings of moses , the psalms and prophets , or the oracles of god committed then unto the church . i confess they are once so called , cor. . . the vail remaineth untaken away in the reading of the old testament , that is , the books of it . unless we shall say that the apostle intendeth only the reading of the things which concern the old testament in the scripture . for this old covenant or testament whatever it be , is abrogated and taken away , as the apostle expresly proves . but the word of god in the books of the old testament abideth for ever . and those writings are called the old testament , or the books of the old testament , not as though they contained in them , nothing but what belongeth unto the old covenant , for they contain the doctrine of the new testament also . but they are so termed , because they were committed unto the church , whil'st the old covenant was in force , as the rule and law of its worship and obedience . . wherefore we must grant two distinct covenants , rather than a twofold administration of the same covenant meerly , to be intended . we must i say do so , provided always that the way of reconciliation and salvation was the same under both . but it will be said and with great pretence of reason , for it is that which is the sole foundation they all build upon , who allow only a twofold administration of the same covenant , that this being the principal end of a divine covenant , if the way of reconciliation and salvation be the same under both , then indeed are they for the substance of them but one . and i grant thut this would inevitably follow , if it were so equally by virtue of them both . if reconciliation and salvation by christ were to be obtained not only under the old covenant , but by vertue thereof , then it must be the same for substance with the new. but this is not so ; for no reconciliation with god , nor salvation could be obtained by vertue of the old covenant , or the administration of it , as our apostle disputes at large , though all believers were reconciled , justified and saved by vertue of the promise , whil'st they were under that covenant . as therefore i have shewed in what sense the covenant of grace is called the new covenant , in this distinction and opposition , so i shall propose sundry things which relate unto the nature of the first covenant , which manifest it to have been a distinct covenant , and not a meer administration of the covenant of grace . . this covenant called the old covenant , was never intended to be of itself the absolute rule and law of life and salvation unto the church , but was made with a particular design , and with respect unto particular ends . this the apostle proves undeniably in this epistle , especially in the chapter foregoing , and those two that follow . hence it follows that it could abrogate or disannul nothing which god at any time before had given as a general rule unto the church . for that which is particular cannot abrogate any thing that was general , and before it ; as that which is general doth abrogate all antecedent particulars , as the new covenant doth abrogate the old. and this we must consider in both the instances belonging hereunto . for . god had before given the covenant of works , or perfect obedience unto all mankind in the law of creation . but this covenant at sinai did not abrogate or disannual that covenant , nor any way fulfill it ; and the reason is , because it was never intended to come in the place or room thereof , as a covenant , containing an entire rule of all the faith and obedience of the whole church . god did not intend in it to abrogate the covenant of works , and to substitute this in the place thereof . yea in sundry things it reinforced , established , and confirmed that covenant . for . it revived , deciared and expressed all the commands of that covenant in the decalogue . for that is nothing but a divine summary of the law written in the heart of man at his creation . and herein the dreadful manner of its delivery or promulgation , with its writings in tables of stone are also to be considered . for in them the nature of that first covenant , with its inexorableness as unto perfect obedience was represented . and because none could answer its demands , or comply with it therein , it was called the ministration of death causing fear and bondage , cor. . . . it revived the sanction of the first covenant in the curse or sentence of death which it denounced against all transgressors . death was the penalty of the transgression of the first covenant , in the day thou eatest thou shalt die the death . and this sentence was revived and represented anew in the curse wherewith this covenant was ratified . cursed be he that confirmeth not all the words of this law to do them , deut. . . gal. . . for the design of god in it was to bind a sense of that curse on the consciences of men , until he came by whom it was taken away , as the apostle declares , gal. . , , . . it revived the promise of that covenant , that of eternal life upon perfect obedience . so the apostle tells us , that moses thus describeth the righteousness of the law , that the man which doth these things shall live by them , rom. . . as he doth , lev. . . now this is no other but the covenant of works revived . nor had this covenant of sinai any promise of eternal life annexed unto it , as such , but only the promise inseparable from the covenant of works which it revived , saying , do this and live . hence it is that when our apostle disputeth against justification by the law , or by the works of the law , he doth not intend the works peculiar unto the covenant of sinai , such as were the rites and ceremonies of the worship then instituted ; but he intends also the works of the first covenant , which alone had the promise of life annexed unto them . and hence it follows also , that it was not a new covenant of works established in the place of the old , for the absolute rule of faith and obedience unto the whole church ; for then would it have abrogated and taken away that covenant , and all the sorce of it , which it did not . . the other instance is in the promise . this also went before it ; neither was it abrogated or disannulled by the introduction of this covenant . this promise was given unto our first parents immediately after the entrance of sin , and was established as containing the only way and means of the salvation of sinners . now this promise could not be abrogated by the introduction of this covenant , and a new way of justification and salvation be thereby established . for the promise being given out in general for the whole church , as containing the way appointed by god for righteousness , life and salvation , it could not be disannulled or changed , without a change and alteration in the counsels of him with whom is no variableness or shadow of turning . much less could this be effected by a particular covenant such as that was , when it was given as a general and eternal rule . but whereas there was an especial promise given unto abraham , in the faith whereof he became the father of the faithful , he being their progenitor , it should seem that this covenant did wholly disannul or supersede that promise , and take off the church of his posterity from building on that foundation , and to fix them wholly on this new covenant now made with them . so saith moses , the lord made not this covenant with our fathers , but with us even us , who are all of us alive here this day , deut. . . god made not this covenant on mount sinai , with abraham , isaac and jacob , but with the people then present , and their posterity , as he declares , deut. . , . this therefore should seem to take them off wholly from that promise made to abraham , and so to disannul it . but that this it did not , nor could do , the apostle strictly proves , gal. . , , , , , . yea it did divers ways establish that promise , both as first given and as afterwards confirmed with the oath of god unto abraham , two especially . . it declared the impossibility of obtaining reconciliation and peace with god , any other way but by the promise . for representing the commands of the covenant of works requiring perfect sinless obedience under the penalty of the curse , it convinced men that this was no way for sinners to seek for life and salvation by . and herewith it so urged the consciences of men , that they could have no rest nor peace in themselves , but what the promise would afford them , whereunto they saw a necessity of betaking themselves . . by representing the ways and means of the accomplishment of the promise , and of that whereon all the efficacy of it unto the justification and salvation of sinners doth depend . this was the death , bloodshedding , oblation or sacrifice of christ the promised seed . this all its offerings and ordinances of worship directed unto , as his incarnation with the inhabitation of god in his humane nature was typed by the tabernacle and temple . wherefore it was so far from disannulling the promise , or diverting the minds of the people of god from it , that by all means it established it , and lead unto it . but . it will be said , as was before observed , that if it did neither abrogate the first covenant of works , and come in the room thereof , nor disannul the promise made unto abraham , then unto what end did it serve , or what benefit did the church receive thereby ? i answer . there hath been with respect unto gods dealing with the church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain dispensation and disposition of times and seasons , reserved unto the sovereign will and pleasure of god. hence from the beginning he revealed himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as seemed good unto him , chap. . . and this dispensation of times had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fulness assigned unto it , wherein all things , namely , that belong unto the revelation and communication of god unto the church , should come to their height , and have as it were the last hand given unto them . this was in the sending of christ , as the apostle declares , eph. . . that in the dispensation of the fulness of times , he might bring all unto an head in christ. until this season came , god dealt variously with the church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in manifold or various wisdom , according as he saw it needful and useful for it , in that season which it was to pass through , before the fulness of times came . of this nature was his entrance into the covenant with the church at sinai , the reasons whereof we shall immediately inquire into . in the mean time if we had no other answer to this enquiry , but only this , that in the order of the disposal or dispensation of the seasons of the church before the fulness of times came , god in his manifold wisdom saw it necessary for the then present state of the church in that season , we may well acquiesce therein . but . the apostle acquaints us in general with the ends of this dispensation of god , gal. . , , , , , . wherefore then serveth the law ? it was added because of transgressions , till the seed should come to whom the promise was made , and it was ordained by angels in the hand of a mediator . now a mediator is not of one , but god is one . is the law then against the promises of god ? god forbid ; for if there had been a law given which could have given life , verily righteousness should have been by the law. but the scripture hath concluded all under sin , that the promise by faith of jesus christ might be given to them that believe . but before faith came , we were kept under the law , shut up unto the faith , which should afterwards be revealed . wherefore the law was our schoolmaster , to bring us unto christ , that we might be justified by faith. much light might be given unto the mind of the holy ghost in these words , and that in things not commonly discerned by expositors , if we should divert unto the opening of them . i will at present only mark from them what is unto our present purpose . there is a double enquiry made by the apostle with respect unto the law , or the covenant of sinai . ( ) unto what end in general it served . ( ) whether it were not contrary to the promise of god. unto both these the apostle answereth from the nature , office and work of that covenant . for there were , as hath been declared , two things in it . first , a revival and representation of the first covenant of works , with its sanction and curse . secondly , a direction of the church unto the accomplishment of the promise . from these two doth the apostle frame his answer unto the double enquiry laid down . and unto the first enquiry , unto what end it served ? he answers , it was added because of transgressions . the promise being given , there seems to have been no need of it , why then was it added to it at that season ? it was added because of transgressions . the fulness of time was not yet come wherein the promise was to be fulfilled , accomplished and established as the onely covenant wherein the church was to walk with god , or the seed was not yet come , as the apostle here speaks , to whom the promise was made . in the mean time some order must be taken about sin and transgression , that all the order of things appointed of god were not overflowed by them . and this was done two ways by the law. ( ) by reviving the commands of the covenant of works , with the sanction of death , it put an awe on the minds of men , and set bounds unto their lusts , that they should not dare to run forth into that excess which they were naturally inclined unto . it was therefore added because of transgressions , that in the declaration of gods severity against them , some bounds might be fixed unto them ; for the knowledge of sin is by the law. ( ) to shut up unbelievers , and such as would not seek for righteousness , life and salvation by the promise under the power of the covenant of works , and curse attending it . it concluded or shut up all under sin , saith the apostle , ver . . this was the end of the law , for this end was it added , as it gave a revival unto the covenant of works . unto the second enquiry , which ariseth out of this supposition , namely , that the law did convince of sin , and condemn for sin , which is , whether it be not then contrary to the grace of god ? the apostle in like manner returns a double answer , taken from the second use of the law before insisted on , with respect unto the promise . and first , he says that although the law doth thus rebuke sin , convince of sin , and condemn for sin , so setting bounds unto transgressions and transgressors , yet did god never intend it as a means to give life and righteousness , nor was it able so to do . the end of the promise was to give righteousness , justification and salvation all by christ to whom and concerning whom it was made . but this was not the end for which the law was revived in the covenant of sinai . for although in itself it requires a perfect righteousness , and gives a promise of life thereon , he that doth these things , he shall live in them ; yet it could give neither righteousness nor life , unto any in the state of sin , see rom. . . chap. . . wherefore the promise and the law having divers ends , they are not contrary to one another , secondly , saith he , the law had a great respect unto the promise , and was given of god for this very end , that it might lead and direct men unto christ , which is sufficient to answer the question proposed at the beginning of this discourse , about the ends of this covenant , and the advantage which the church received thereby . what hath been spoken , may suffice to declare the nature of this covenant in general ; and two things do here evidently follow , wherein the substance of the whole truth contended for by the apostle doth consist . . that whil'st the covenant of grace was contained and proposed only in the promise , before it was solemnly confirmed in the blood and sacrifice of christ , and so legalized or established as the only rule of the worship of the church , the introduction of this other covenant on sinai , did not constitute a new way or means of righteousness , life and salvation ; but believers sought for them alone by the covenant of grace as declared in the promise . this follows evidently upon what we have discoursed , and it secures absolutely that great fundamental truth , which the apostle in this and all other his epistles so earnestly contendeth for ; namely , that there neither is , or ever was , either righteousness , justification , life or salvation , to be attained by any law , or the works of it , ( for this covenant at mount sinai comprehended every law that god ever gave unto the church ) but by christ alone , and faith in him . . that whereas this covenant being introduced in the pleasure of god , there was prescribed with it a form of outward worship suited unto that dispensation of times , and present state of the church , upon the introduction of the new covenant in the fulness of times to be the rule of all intercourse between god and the church , both that covenant and all its worship must be disannulled . this is that which the apostle proves with all sorts of arguments , manifesting the great advantage of the church thereby . these things i say do evidently follow on the preceding discourses , and are the main truths contended for by the apostle . . there remaineth one thing more only to be considered , before we enter on the comparison between the two covenants here directed unto by the apostle . and this is , how this first covenant became to be an especial covenant unto that people : wherein we shall manifest the reason of its introduction at that season . and unto this end sundry things are to be considered concerning that people and the church of god in them , with whom this covenant was made , which will farther evidence both the nature , use and necessity of it . . this people were the posterity of abraham unto whom the promise was made , that in his seed all the nations of the earth should be blessed . wherefore from among them was the promised seed to be raised up in the fulness of time , or its proper season . from among them was the son of god to take on him the seed of abraham . to this end sundry things were necessary . . that they should have a certain abiding place or countrey which they might freely inhabit , distinct from other nations , and under a rule or scepter of their own . so it is said of them , that the people should dwell alone , and not be reckoned among the nations , numb . . . and the scepter was not to depart from them until shilo came , gen. . . for god had regard unto his own glory in his faithfulness , as unto his word and oath given unto abraham , not only that they should be accomplished , but that their accomplishment should be evident and conspicuous . but if this posterity of abraham , from among whom the promised seed was to rise , had been , as it is at this day with them , scattered abroad on the face of the earth , mixed with all nations , and under their power , although god might have accomplished his promise really in raising up christ from among some of his posterity , yet could it not be proved or evidenced that he had so done , by reason of the confusion and mixture of the people with others . wherefore god provided a land and countrey for them which they might inhabit by themselves , and as their own , even the land of canaan . and this was so suited unto all the ends of god towards that people , as might be declared in sundry instances , that god is said , to have espied this land out for them , ezek. . . he chose it out as most meet for his purpose , towards that people of all lands under heaven . . that there should be always kept among them an open confession and visible representation of the end for which they were so separated from all the nations of the world. they were not to dwell in the land of canaan meerly for secular ends , and to make as it were a dumb shew ; but as they were there maintained and preserved to evidence the faithfulness of god in bringing forth the promised seed in the fulness of time ; so there was to be a testimony kept up among them unto that end of god whereunto they were preserved . this was the end of all their ordinances of worship , of the tabernacle , priesthood , sacrifices and ordinances , which were all appointed by moses on the command of god , for a testimony of those things which should be spoken afterwards , hebr. . . these things were necessary in the first place with respect unto the ends of god towards that people . . it becomes not the wisdom , holiness , and soveraignty of god , to call any people into an especial relation unto himself , to do them good in an eminent and peculiar manner , and then to suffer them to live at their pleasure , without any regard unto what he had done for them . wherefore having granted unto this people those great priviledges of the land of canaan , and the ordinances of worship relating unto the great end mentioned , he moreover prescribed unto them laws , rules , and terms of obedience , whereon they should hold and enjoy that land , with all the priviledges annexed unto the possession thereof . and these are both expressed and frequently inculcated in the repetition and promises of the law. but yet in the prescription of these terms , god reserved the soveraignty of dealing with them unto himself . for had he left them to stand or fall absolutely by the terms prescribed unto them , they might and would have uttetly forfeited both the land and all the priviledges they enjoyed therein . and had it so fallen out , then the great end of god in preserving them a separate people until the seed should come , and a representation thereof among them had been frustrate . wherefore although he punished them for their transgressions , according to the threatnings of the law , yet would he not bring the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or curse of the law upon them , and utterly cast them off , until his great end was accomplished , mal. . , , . . god would not take this people off from the promise , because his church was among them , and they could neither please god , nor be accepted with him , but by faith therein . but yet they were to be dealt withall according as it was meet . for they were generally a people of an hard-heart , and stiff-necked , lifted up with an opinion of their own righteousness and worth above others . this moses endeavoureth by all manner of reasons and instances unto the contrary to take them off from , in the book of deuteronomy . yet was it not effected among the generality of them , nor is to this day . for in the middest of all their wickedness and misery , they still trust to and boast of their own righteousness , and will have it that god hath an especial obligation unto them on that account . for this cause god saw it necessary , and it pleased him to put a grievous and heavy yoke upon them , to subdue the pride of their spirits , and to cause them to breathe after deliverance . this the apostle peter calls a yoke that neither they nor their fathers were able to bear , acts . . that is , with peace , ease , and rest , which therefore the lord christ invited them to seek for in himself alone , matth. . , . and this yoke that god put on them , consisted in these three things . . in a multitude of precepts hard to be understood , and difficult to be observed . the present jews reckon up of them , about the sense of most of which they dispute endlesly among themselves . but the truth is , since the days of the pharisees they have increased their own yoke , and made obedience unto their law , in any tolerable manner , altogether unpracticable . it were easie to manifest , for instance , that no man under heaven ever did , or ever can keep the sabbath according to the rules they give about it in their talmuds . and they generally scarce observe one of them themselves . but in the law , as given by god himself , it is certain , that there were a multitude of arbitrary precepts , and those in themselves not accompanied with any spiritual advantages , as our apostle shews , chap. . . only they were obliged to perform them , by a meer soveraign act of power and authority . . in the severity wherewith the observance of all those precepts were enjoined them . and this was the threatning of death . for he that despised moses 's law died without mercy , and every transgression and disobedience received a just recompence of reward . hence was their complaint of old , behold we die , we perish , we all perish ; whosoever cometh near unto the tabernacle of the lord shall dye , shall we be consumed with dying ? numb . . , . and the curse solemnly denounced against every one , that confirmed not all things written in the law , was continually before them . . in a spirit of bondage unto fear . this was administred in the giving and dispensation of the law , even as a spirit of liberty and power is administred in and by the gospel . and as this respected their present obedience , and manner of its performance , so in particular it regarded death not yet conquered by christ. hence our apostle affirms , that through fear of death , they were all their life-time subject unto bondage . this state god brought them into , partly to subdue the pride of their hearts trusting in their own righteousness , and partly to cause them to look out earnestly after the promised deliverer . . into this estate and condition , god brought them by a solemn covenant , confirmed by mutual consent between him and them . the tenure , force , and solemn ratification of this covenant is expressed , exod. . , , , , , . unto the terms and conditions of this covenant was the whole church obliged indispensibly on pain of extermination , until all was accomplished , mal. . , , . unto this covenant belonged the decalogue , with all precepts of moral obedience thence educed . so also did the laws of political rule established among them , and the whole systeme of religious worship given unto them . all these laws were brought within the verge of this covenant , and were the matter of it . and it had especial promises and threatnings annexed unto it as such , whereof none did exceed the bounds of the land of canaan . for even many of the laws of it were such as obliged no where else . such was the law of the sabbatical year , and all their sacrifices . there was sin and obedience in them , or about them in the land of canaan , none elsewhere . hence . this covenant thus made with these ends and promises , did never save nor condemn any man eternally . all that lived under the administration of it , did attain eternal life , or perished for ever , but not by vertue of this covenant as formally such . it did indeed revive the commanding power and sanction of the first covenant of works , and therein , as the apostle speaks , was the ministry of condemnation , cor. . . for by the deeds of the law can no flesh be justified . and on the other hand , it directed also unto the promise , which was the instrument of life and salvation unto all that did believe . but as unto what it had of its own , it was confined unto things temporal . believers were saved under it , but not by vertue of it . sinners perished eternally under it , but by the curse of the original law of works . and . hereon occasionally fell out the ruine of that people ; their table became a snare unto them , and that which should have been for their welfare , became a trap , according to the prediction of our saviour , psal. . . it was this covenant that raised and ruined them , it raised them to glory and honour when given of god ; it ruined them when abused by themselves , contrary to express declarations of his mind and will. for although the generality of them were wicked and rebellious always , breaking the terms of the covenant which god made with them , so far as it was possible they should , whil'st god determined to reign over them unto the appointed season , and repined under the burden of it , yet they would have this covenant to be the only rule and means of righteousness , life and salvation , as the apostle declares , rom. . , , . chap. . . for , as we have often said , there were two things in it , both which they abused unto other ends than what god designed them . ( ) there was the renovation of the rule of the covenant of works for righteousness and life . and this they would have to be given unto them for those ends , and so sought for righteousness by the works of the law. ( ) there was ordained in it a typical representation of the way and means whereby the promise was to be made effectual , namely , in the mediation and sacrifice of jesus christ , which was the end of all their ordinances of worship . and the outward law thereof with the observance of its institution , they looked on as their only relief when they came short of exact and perfect righteousness . against both these pernicious errors , the apostle disputes expresly in his epistle unto the romans and the galatians , to save them , if it were possible , from that ruine they were casting themselves into . hereon the elect obtained , but the rest were hard ned . for hereby they made an absolute renunciation of the promise , wherein alone god had enwrapped the way of life and salvation . this is the nature and substance of that covenant which god made with that people ; a particular temporary covenant it was , and not a meer dispensation of the covenant of grace . that which remains for the declaration of the mind of the holy ghost in this whole matter , is to declare the differences that are between those two covenants , whence the one is said to be better than the other , and to be built upon better promises . those of the church of rome , do commonly place this difference in three things . . in the promises of them , which in the old covenant were temporal onely ; in the new , spiritual and heavenly . . in the precepts of them ; which under the old , required onely external obedience , designing the righteousness of the outward man ; under the new , they are internal , respecting principally the inner man of the heart . . in their sacraments : for these under the old testament , were only outwardly figurative , but those of the new , are operative of grace . but these things do not express much , if any thing at all , of what the scripture placeth this difference in . and besides , as by some of them explained , they are not true , especially the two latter of them . for i cannot but somewhat admire how it came into the heart or mind of any man to think or say , that god ever gave a law or laws , precept or precepts , that should respect the outward man onely , and the regulation of external duties . a thought of it is contrary unto all the essential properties of the nature of god , and meet only to ingenerate apprehensions of him unsuited unto all his glorious excellencies . the life and foundation of all the laws under the old testament was , thou shalt love the lord thy god with all thy soul , without which no outward obedience was ever accepted with him . and for the third of the supposed differences , neither were the sacraments of the law so barely figurative , but that they did exhibit christ unto believers ; for they all drank of the spiritual rock , which rock was christ ; nor are those of the gospel so operative of grace , but that without faith they are useless unto them that do receive them . the things wherein this difference doth consist , as expressed in the scripture , are partly circumstantial , and partly substantial , and may be reduced unto the heads ensuing . . these two covenants differ in the circumstance of time as to their promulgation , declaration and establishment . this difference the apostle expresseth from the prophet jeremiah in the th verse of this chapter , where it must be more fully spoken unto . in brief , the first covenant was made at the time that god brought the children of israel out of egypt , and took its date from the third month after their coming up from thence , exod. . chap. . from what is reported in the latter place , wherein the people give their actual consent unto the terms of it , it began its formal obligation as a covenant . and we must afterwards enquire when it was abrogated and ceased to oblige the church . the new covenant was declared and made known in the latter days , heb. . . in the dispensation of the fulness of time , eph. . . and it took date as a covenant formally obliging the whole church from the death , resurrection , ascension of christ , and sending of the holy ghost . i bring them all into the epocha of this covenant , because though principally it was established by the first , yet was it not absolutely obligatory as a covenant until after the last of them . . they differ in the circumstance of place as to their promulgation , which the scripture also taketh notice of . the first was declared in mount sinai , the manner whereof , and the station of the people in receiving the law , i have in my exercitations unto the first part of this exposition , at large declared , and thither the reader is referred , exod. . . the other was declared on mount sinai , and the law of it went forth from jerusalem , isa. . . this difference , with many remarkable instances from it , our apostle insists on , gal. . , , . these are the two covenants , the one from mount sinai , which gendreth unto bondage which is agar . that is agar the bondwoman whom abraham took before the heir of promise was born was a type of the old covenant given on sinai , before the introduction of the new , or the covenant of promise . for so he adds : for this agar is mount sinai in arabia , and answereth unto jerusalem that now is , and is in bondage with her children . this mount sinai when the old covenant was given , and which was represented by agar , is in arabia , cast quite out of the verge and confines of the church . and it answereth or is placed in the same series , rank and order with jerusalem , namely in the opposition of the two covenants . for as the new covenant , the covenant of promise giving freedom and liberty , was given at jerusalem in the death and resurrection of christ , with the preaching of the gospel which ensued thereon ; so the old covenant that brought the people into bondage , was given at mount sinai in arabia . . they differ in the manner of their promulgation and establishment . there were two things remarkable that accompanied the solemn declaration of the first covenant . . the dread and terror of the outward appearance on mount sinai which filled all the people , yea moses himself , with fear and trembling , hebr. . , , , . exod. . . chap. . , . together herewith , was a spirit of fear and bondage administred unto all the people , so as that they chose to keep at a distance , and not draw nigh unto god , deut. , , , , , . . that it was given by the ministry and disposition of angels , acts . . gal. . . hence the people was in a sense put in subjection unto angels , and they had an authoritative ministry in that covenant . the church that then was , was put into some kind of subjection unto angels , as the apostle plainly intimates , hebr. . . hence the worshipping or adoration of angels began among the people , col. . . which some , with an addition unto their folly and superstition , would introduce into the christian church , wherein they have no such authoritative ministry as they had under the old covenant . things are quite otherwise in the promulgation of the new covenant . the son of god in his own person did declare it . this he spake from heaven , as the apostle observes , in opposition unto the giving of the law on the earth , hebr. . . yet did he speak on the earth also ; the mystery whereof himself declares , john . . and he did all things that belong unto the establishment of this covenant , in a spirit of meekness and condescension , with the highest evidence of love , grace and compassion , encouraging and inviting the weary , the burdened , the heavy and laden to come unto him . and by his spirit he makes his disciples to carry on the same work until the covenant was fully declared , hebr. . . see john . , . and the whole ministry of angels in the giving of this covenant , was meerly in a way of service and obedience unto christ , and they owned themselves the fellow-servants only of them that have the testimony of jesus , rev. . . so that this world to come as it was called of old , was no way put in subjection unto them . . they differ in their mediators . the mediator of the first covenant was moses . it was ordained by angels in the hand of a mediator , gal. . . and this was no other but moses who was a servant in the house of god , hebr. . . and he was a mediator as designed of god , so chosen of the people in that dread and consternation which befell them , upon the terrible promulgation of the law. for they saw that they could no way bear the immediate presence of god , nor treat with him in their own persons . wherefore they desired that there might be an internuntius , a mediator between god and them , and that moses might be the person , deut. . , , . but the mediator of the new covenant , is the son of god himself . for there is one god , and one mediator between god and man , the man christ jesus , who gave himself a ransom for all , tim. . , . he who is the son , and the lord over his own house , graciously undertook in his own person to be the mediator of this covenant ; and herein it is unspeakably preferred before the old covenant . . they differ in their subject matter , both as unto precepts and promises , the advantage being still on the part of the new covenant . for ( ) the old covenant in the preceptive part of it , renewed the command of the covenant of works , and that on their original terms . sin it forbad , that is all and every sin in matter and manner , on the pain of death , and gave the promise of life unto perfect sinless obedience only . whence the decalogue itself , which is a transcript of the law of works , is called the covenant , exod. . . and besides this , as we observed before , it had other precepts innumerable , accommodated unto the present condition of the people , and imposed on them with rigor . but in the new covenant , the very first thing that is proposed , is the accomplishment and establishment of the covenant of works , both as unto its commands and sanction , in the obedience and suffering of the mediator . hereon the commands of it as unto the obedience of the covenanters are not grievous , the yoke of christ being easie , and his burden light . . the old testament absolutely considered , had ( ) no promise of grace , to communicate spiritual strength , or to assist us in obedience ; nor ( ) any of eternal life , no otherwise but as it was contained in the promise of the covenant of works , the man that doth these things , shall live in them ; and ( ) had promises of temporal things in the land of canaan inseparable from it . in the new covenant all things are otherwise , as will be declared in the exposition of the ensuing verses . . they differ , and that principally , in the manner of their dedication and sanction . this is that which gives any thing the formal nature of a covenant or testament . there may be a promise , there may be an agreement in general , which hath not the formal nature of a covenant or testament ; and such was the covenant of grace before the death of christ. but it is the solemnity and manner of the confirmation , dedication and sanction of any promise or agreement that gives it the formal nature of a covenant or testament . and this is by a sacrifice , wherein there is both bloodshedding and death ensuing thereon , now this in the confirmation of the old covenant was only the sacrifice of beasts , whose blood was sprinkled on all the people , exod. . , , , , . but the new testament was solemnly confirmed by the sacrifice and blood of christ himself , zech. . . hebr. . . chap. . . and the lord christ dying as the mediator and surety of the covenant , he purchased all good things for the church , and as a testator bequeathed them unto it . hence he says of the sacramental cup , that it is the new testament in his blood , or the pledge of his bequeathing unto the church all the promises and mercies of the covenant , which is the new testament , or the disposition of his goods unto his children . but because the apostle expresly handleth this difference between these two covenants , chap. . v. , . we must thither refer the full consideration of it . . they differ in the priests that were to officiate before god in the behalf of the people . in the old covenant aaron and his posterity alone were to discharge that office ; in the new , the son of god himself is the only priest of the church . this difference , with the advantage of the gospel state thereon , we have handled at large in the exposition of the chapter foregoing . . they differ in the sacrifices whereon the peace and reconciliation with god which is tendred in them , doth depend . and this also must be spoken unto in the ensuing chapter , if god permit . . they differ in the way and manner of their solemn writing or enrollment . all covenants were of old solemnly written in tables of brass or stone , where they might be faithfully preserved for the use of the parties concerned . so the old covenant as to the principal fundamental part of it , was engraven in tables of stone , which were kept in the ark , exod. . . deut. . . cor. . . and god did so order it in his providence , that the first draught of them should be broken , to intimate that the covenant contained in them was not everlasting nor unalterable . but the new covenant is written in the fleshly tables of the hearts of them that do believe , cor. . . jer. . . . they differ in their ends . the principal end of the first covenant was to discover sin , to condemn it , and to set bounds unto it . so saith the apostle , it was added because of transgressions . and this it did several ways . ( ) by conviction ; for the knowledge of sin is by the law ; it convinced sinners , and caused every mouth to be stopped before god. ( ) by condemning the sinner in an application of the sanction of the law unto his conscience . ( ) by the judgments and punishments wherewith on all occasions it was accompanied . in all it manifested and represented the justice and severity of god. the end of the new covenant is , to declare the love , grace and mercy of god , and therewith to give repentance , remission of sin , and life eternal . . they differed in their effects . for the first covenant being the ministration of death and condemnation , it brought the minds and spirits of them that were under it , into servitude and bondage , whereas spiritual liberty is the immediate effect of the new testament . and there is no one thing wherein the spirit of god doth more frequently give us an account of the difference between these two covenants , than this of the liberty of the one , and the bondage of the other , see rom. . . cor. . . gal. . , , , , , , , . heb. . , . this therefore we must a little explain . wherefore the bondage which was the effect of the old covenant , arose from several causes concurring unto the effecting of it . . the renovation of the terms and sanction of the covenant of works contributed much thereunto . for the people saw not how the commands of that covenant could be observed , nor how its curse could be avoided . they saw it not , i say , by any thing in the covenant of sinai , which therefore gendred unto bondage . all the prospect they had of deliverance was from the promise . . it arose from the manner of the delivery of the law , and gods entring thereon into covenant with them . this was ordered on purpose to fill them with dread and fear . and it could not but do so , when ever they called it to remembrance . . from the severity of the penalties annexed unto the transgression of the law. and god had taken upon himself , that where punishment was not exacted according to the law , he himself would cut them off . this kept them always anxious and sollicitous , not knowing when they were safe or secure . . from the nature of the whole ministry of the law , which was the ministration of death and condemnation , cor. . . which declared the desert of every sin to be death , and denounced death unto every sinner , administring by its self no relief unto the minds and consciences of men . so was it the letter that killed them that were under its power . . from the darkness of their own minds in the means , ways and causes of deliverance from all these things . it is true , they had a promise before of life and salvation , which was not abolished by this covenant , even the promise made unto abraham . but this belonged not unto this covenant . and the way of its accomplishment by the incarnation and mediation of the son of god was much hidden from them , yea from the prophets themselves who yet foretold them . this left them under much bondage . for the principal cause and means of the liberty of believers under the gospel , ariseth from the clear light they have into the mystery of the love and grace of god in christ. this faith and knowledge of his incarnation , humiliation , sufferings and sacrifice , whereby he made attonement for sin , and brought in everlasting righteousness , is that which gives them liberty and boldness in their obedience , cor. . , . whilest they of old were in the dark as unto these things , they must needs be kept under much bondage . . it was increased by the yoke of a multitude of laws , rites and ceremonies imposed on them , which made the whole of their worship a burden unto them , and unsupportable , acts . . in and by all these ways and means there was a spirit of bondage and fear administred unto them . and this god did , thus he dealt with them , to the end that they might not rest in that state , but continually look out after deliverance . on the other hand , the new covenant gives liberty and boldness , the liberty and boldness of children unto all believers . it is the son in it that makes us free , or gives us universally all that liberty which is any way needful for us , or useful unto us . for where the spirit of god is , there is liberty , namely , to serve god not in the oldness of the letter , but in the newness of the spirit . and it is declared that this was the great end of bringing in the new covenant , in the accomplishment of the promise made unto abraham , namely , that we being delivered from the hands of all our enemies , might serve god without fear all the days of our lives , luke . , , , . and we may briefly consider wherein this deliverance and liberty by the new covenant doth consist , which it doth in the things ensuing . . in our freedom from the commanding power of the law , as to sinless perfect obedience in order unto righteousness and justification before god. its commands we are still subject unto , but not in order unto life and salvation . for unto those ends it is fulfilled in and by the mediator of the new covenant , who is the end of the law for righteousness to every one that believeth , rom. . . . in our freedom from the condemning power of the law , and the sanction of it in the curse . this being undergone and answered by him , who was made a curse for us , we are freed from it , rom. . . gal. , , . and therein also are we delivered from the fear of death , heb. . . as it was paenal , and an entrance into judgment or condemnation , john . . . in our freedom from conscience for sin , heb. . . that is , conscience disquieting , perplexing and condemning our persons , the hearts of all that believe being sprinkled from an evil conscience by the blood of christ. . in our freedom from the whole system of mosaical worship in all the rites and ceremonies , and ordinances of it , which what a burden it was , the apostles do declare , acts . and our apostle at large in his epistle to the galatians . . from all the laws of men in things appertaining unto the worship of god , cor. . . and by all these , and the like instances of spiritual liberty , doth the gospel free believers from that spirit of bondage unto fear , which was administred under the old covenant . it remains only that we point at the heads of those ways whereby this liberty is communicated unto us under the new covenant . and it is done . principally , by the grant and communication of the spirit of the son as a spirit of adoption , giving the freedom , boldness and liberty of children , john . . rom. . , , . gal. . , . from hence the apostle lays it down as a certain rule , that where the spirit of god is , there is liberty , cor. . . let men pretend what they will , let them boast of the freedom of their outward condition in this world , and of the inward liberty or freedom of their wills , there is indeed no true liberty where the spirit of god is not . the ways whereby he giveth freedom , power , a sound mind , spiritual boldness , courage and contempt of the cross , holy confidence before god , a readiness for obedience and enlargedness of heart in duties , with all other things wherein true liberty doth consist , or which any way belongs unto it , i must not here divert to declare . the world judges that there is no bondage , but where the spirit of god is ; for that gives that conscientious fear of sin , that awe of god in all our thoughts , actions and ways , that careful and circumspect walking , that temperance in things lawful , that abstinence from all appearance of evil , wherein they judge the greatest bondage on the earth to consist . but those who have received him , do know that the whole world doth lie in evil , and that all those unto whom spiritual liberty is a bondage , are the servants and slaves of satan . . it is obtained by the evidence of our justification before god , and the causes of it . this men were greatly in the dark unto , under the first covenant , although all stable peace with god doth depend thereon . for it is in the gospel , that the righteousness of god is revealed from faith to faith , rom. . . indeed the righteousness of god without the law , is witnessed by the law and the prophets , rom. . . that is , testimony is given to it in legal institutions , and the promises recorded in the prophets ; but these things were obscure unto them , who were to seek for what was intended under the vails and shadows of priests and sacrifices , attonements and expiations . but our justification before god in all the causes of it , being now fully revealed and made manifest , it hath a great influence into spiritual liberty and boldness . . by the spiritual light which is given to believers into the mystery of god in christ. this the apostle affirms to have been hid in god from the beginning of the world , eph. . . it was contrived and prepared in the counsel and wisdom of god from all eternity . some intimation was given of it in the first promise , and was afterwards shadowed out by sundry legal institutions . but the depth , the glory , the beauty and fulness of it was hid in god , in his mind and will , until it was fully revealed in the gospel . the saints under the old testament believed that they should be delivered by the promised seed , that they should be saved for the lords sake , that the angel of the covenant would save them , yea , that the lord himself would come to his temple ; and they diligently enquired into what was foresignified concerning the sufferings of christ , and the glory that should ensue . but all this while their thoughts and conceptions were exceedingly in the dark as to those glorious things which are made so plain in the new covenant , concerning the incarnation , mediation , sufferings and sacrifice of the son of god , concerning the way of gods being in christ reconciling the world unto himself . now as darkness gives fear , so light gives liberty . we obtain this liberty by the opening of the way into the holiest , and the entrance we have thereby with boldness unto the throne of grace . this also the apostle insists upon peculiarly in sundry places of his ensuing discourses , as chap. . . chap. . , , , . where it must be spoken to , if god permit , at large . for a great part of the liberty of the new testament doth consist herein . . by all the ordinances of gospel-worship . how the ordinances of worship under the old testament did lead the people into bondage , hath been declared . but all those of the new testament , through their plainness in signification , their immediate respect unto the lord christ , with their use and efficacy to guide believers in their communion with god , do all conduce unto our evangelical liberty . and of such importance is our liberty in this instance of it , that when the apostles saw it necessary for the avoiding of offence and scandal , to continue the observance of one or two legal institutions , in abstinence from some things in themselves indifferent , they did it only for a season , and declared that it was only in case of scandal , that they would allow this temporary abridgment of the liberty given us by the gospel . . they differ greatly with respect unto the dispensation and grant of the holy ghost . it is certain , that god did grant the gift of the holy spirit under the old testament , and his operations during that season as i have at large elsewhere declared . but it is no less certain , that there was always a promise of his more signal effusion upon the confirmation and establishment of the new covenant . see in particular that great promise to this purpose , joel . , . as applied and expounded by the apostle peter , acts . , . yea , so sparing was the communication of the holy ghost under the old testament , compared with his effusion under the new , as that the evangelist affirms , that the holy ghost was not yet , because that jesus was not yet glorified , john . . that is , he was not yet given in that manner as he was to be given upon the confirmation of the new covenant . and those of the church of the hebrews who had received the doctrine of john , yet affirmed that they had not so much as heard whether there were any holy ghost or no , acts . . that is , any such gift and communication of him , as was then proposed as the chief priviledge of the gospel . neither doth this concern only the plentiful effusion of him with respect unto those miraculous gifts and operations wherewith the doctrine and establishment of the new covenant was testified unto and confirmed ; however that also gave a signal difference between the two covenants . for the first covenant was confirmed by dreadful appearances and operations effected by the ministry of angels , but the new by the immediate operation of the holy ghost himself . but this difference principally consists herein , that under the new testament the holy ghost hath graciously condescended to bear the office of the comforter of the church . that this unspeakable priviledge is peculiar unto the new testament , is evident from all the promises of his being sent as a comforter made by our saviour john . , . especially that , wherein he assures his disciples , that unless he went away , in which going away he confirmed the new covenant , the comforter would not come , but if he so went away , he would send him from the father , chap. . . and the difference between the two covenants which ensued hereon is inexpressible . . they differ in the declaration made in them of the kingdom of god. it is the observation of austin , that the very name of the kingdom of heaven is peculiar unto the new testament . it is true , god reigned in and over the church under the old testament ; but his rule was such , and had such a relation unto secular things , especially with respect unto the land of canaan , and the flourishing condition of the people therein , as that it had an appearance of a kingdom of this world . and that it was so , and was so to be , consisting in empire , power , victory , wealth and peace was so deeply sixed on the minds of the generality of the people , that the disciples of christ themselves could not free themselves of that apprehension , until the new testament was fully established . but now in the gospel ; the nature of the kingdom of god , where it is , and wherein it consists , is plainly and evidently declared , unto the unspeakable consolation of believers . for whereas it is now known and experienced to be internal , spiritual and heavenly , they have no less assured interest in it , and advantage by it , in all the troubles which they may undergo in this world , than they could have in the fullest possession of all earthly enjoyments . . they differ in their substance and end . the old covenant was typical , shadowy and removeable , heb. . . the new covenant is substantial and permanent , as containing the body which is christ. now consider the old covenant comparatively with the new , and this part of its nature that it was typical and shadowy , is a great debasement of it . but consider it absolutely , and the things wherein it was so , were its greatest glory and excellency . for in these things alone , was it a token and pledge of the love and grace of god. for those things in the old covenant which had most of bondage in their use and practice , had most of light and grace in their signification . this was the design of god in all the ordinances of worship belonging unto that covenant , namely to typisie , shadow and represent the heavenly substantial things of the new covenant , or the lord christ , and the work of his mediation . this the tabernacle , ark , altar , priests , and sacrifices did do , and it was their glory that so they did . however compared with the substance in the new covenant , they have no glory . . they differ in the extent of their administration , according unto the will of god. the first was confined unto the posterity of abraham , according to the flesh , and unto them especially in the land of canaan , with some few proselytes that were joined unto them , deut. . . excluding all others from the participation of the benefits of it . and hence it was , that whereas the personal ministry of our saviour himself in preaching of the gospel , was to precede the introduction of the new covenant , it was confined unto the people of israel , mat. . . and he was the minister of the circumcision , rom. . . such narrow bounds and limits had the administration of this covenant affixed unto it by the will and pleasure of god , psal. . , . but the administration of the new covenant is extended unto all nations under heaven , none being excluded on the account of tongue , language , family , nation , or place of habitation . all have an equal interest in the rising sun. the partition wall is broken down , and the gates of the new jerusalem are set open unto all comers upon the gospel invitation . this is frequently taken notice of in the scripture ; see matt. . . mark . . john . , . john . . acts . . acts . . gal. . . ephes. . , , , , , . chap. . , , . col. . , . john . . rev. . . this is the grand charter of the poor wandering gentiles . having wilfully fallen off from god , he was pleased in his holiness and severity to leave all our ancestors for many generations to serve and worship the devil . and the mystery of our recovery was hid in god from the foundation of the world , ephes. . , , . and although it was so foretold , so prophesied of , so promised under the old testament ; yet such was the pride , blindness and obstinacy of the greatest part of the church of the jews , that its accomplishment was one great part of that stumbling block whereat they fell ; yea , the greatness and glory of this mystery was such , that the disciples of christ themselves comprehended it not , until it was testified unto them , by the pouring out of the holy ghost , the great promise of the new covenant , upon some of those poor gentiles , acts . . . they differ in their efficacy . for the old covenant made nothing perfect , it could effect none of the things it did represent , nor introduce that perfect or compleat state which god had designed for the church . but this we have at large insisted on in our exposition of the foregoing chapter . lastly , they differ in their duration ; for the one was to be removed , and the other to abide for ever , which must be declared on the ensuing verses . it may be other things of an alike nature may be added unto these that we have mentioned , wherein the difference between the two covenants doth consist ; but these instances are sufficient unto our purpose . for some when they hear that the covenant of grace was always one and the same , of the same nature and efficacy under both testaments , that the way of salvation by christ was always one and the same , are ready to think that there was no such great difference between their state and ours as is pretended . but we see that on this supposition , that covenant which god brought the people into at sinai , and under the yoke whereof they were to abide until the new covenant was established , had all the disadvantages attending it which we have insisted on . and those who understand not how excellent and glorious those priviledges are , which are added unto the covenant of grace , as to the administration of it by the introduction and establishment of the new covenant , are utterly unacquainted with the nature of spiritual and heavenly things . there remaineth yet one thing more which the socinians give us occasion to speak unto from these words of the apostle , that the new covenant is established on better promises . for from hence they do conclude , that there were no promises of life under the old testament , which in the latitude of it is a sensless and brutish opinion . and . the apostle in this place intends only those promises whereon the new testament was legally ratified and reduced into the form of a covenant , which were , as he declares , the promises of especial pardoning mercy , and of the efficacy of grace in the renovation of our natures . but it is granted that the other covenant was legally established on promises which respected the land of canaan . wherefore it is granted that as to the promises whereby the covenants were actually established , those of the new covenant were better than the other . . the old covenant had express promises of eternal life . he that doth these things shall live in them . it was indeed with respect unto perfect obedience that it gave that promise ; however that promise it had , which is all that at present we enquire after . . the institution of worship which belonged unto that covenant , the whole ministry of the tabernacle as representing heavenly things , had the nature of a promise in them ; for they all directed the church to seek for life and salvation in and by jesus christ alone . . the question is not what promises are given in the law itself , or the old covenant formally considered as such ; but what promise they had who lived under that covenant , and which were not disannnlled by it . for we have proved sufficiently , that the additions of this covenant did not abolish or supersede the efficacy of any promise that god had before given unto the church . and to say , that the first promise , and that given unto abraham confirmed with the oath of god were not promises of eternal life , is to overthrow the whole bible , both old testament and new. and we may observe from the foregoing discourses , . that although one state of the church hath had great advantages and priviledges above another , yet no state had whereof to complain , whilest they observed the terms prescribed unto them . we have seen in how many things , and those most of them of the highest importance , the state of the church under the new covenant , excelled that under the old , yet was that in its self a state of unspeakable grace and priviledges . for . it was a state of near relation unto god by vertue of a covenant . and when all mankind had absolutely broken covenant with god by sin , to call any of them into a new covenant relation with himself , was an act of soveraign grace and mercy . herein were they distinguished from the residue of mankind , whom god suffered to walk in their own ways , and winked at their ignorance , whilest they perished all in the pursuit of their foolish imaginations . this a great part of the book of deuteronomy is designed to impress a sense of upon the minds of the people ; and it is summarily expressed by the psalmist , psal. . , . and by the prophet , we are thine , thou never bearest rule over them ; thy name was not called upon by them , isa. . . . this covenant of god was in it self holy , just and equal . for although there was in it an imposition of sundry things burthensom , they were such as god in his infinite wisdom saw necessary for that people , and such as they could not have been without . hence on all occasions god refers it even unto themselves to judge whether his ways towards them were not equal , and their own unequal ; and it was not only just , but attended with promises of unspeakable advantages above all other people whatever . . god dealing with them in the way of a covenant , whereunto the mutual consent of all parties covenanting is required , it was proposed unto them for their acceptance , and they did accordingly willingly receive it , exod. . deut. . so as that they had not whereof to complain . . in that state of discipline wherein god was pleased to hold them , yet they enjoyed the way of life and salvation in the promise ; for as we have shewed at large , the promise was not disannulled by the introduction of this covenant . wherefore although god reserved a better and more compleat state for the church under the new testament , having ordained better things for us , that they without us should not be made perfect ; yet was that other state in itself good and holy , and sufficient to bring all believers unto the enjoyment of god. . the state of the gospel , or of the church under the new testament being accompanied with the highest spiritual priviledges and advantages that it is capable of in this world , two things do thence follow . . the great obligation that is on all believers unto holiness and fruitfulness in obedience unto the glory of god. we have here in the utmost condescension of divine grace , and the greatest effects of it that god will communicate on this side glory . that which all these things tend unto , that which god requireth and expecteth upon them , is the thankful and fruitful obedience of them that are made partakers of them . and they who are not sensible of this obligation , are strangers unto the things themselves , and are not able to discern spiritual things , because they are to be spiritually discerned . . the heinousness of their sin by whom this covenant is neglected or despised , is hence abundantly manifest . this the apostle particularly asserts and insists upon , chap. . , . chap. . , . ver . vii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for if that first [ covenant ] had been blameless , then should no place have been sought for the second . in this verse , and so also in those that follow unto the end of this chapter , the apostle designeth a confirmation of what he had before asserted and undertaken to prove . and this was , that there is a necessity of a new and better covenant , accompanied with better promises and more excellent ordinances of worship than the former . hereon it follows , that the first was to be disannulled and abolished , which was the main thesis he had to prove . and there are two parts of his argument to this purpose . for first he proveth , that on the supposition of another better covenant to be introduced , it did unavoidably follow , that the first was to be abolished , as that which was not perfect , compleat or sufficient unto its end , which he doth in this verse . secondly , he proves that such a new , better covenant was to be introduced , in the verses following . what he had before confirmed in sundry particular instances , he summarily concludes in one general argument in this verse , and that built on a principle generally acknowledged . and it is this , all the priviledges , all the benefits and advantages of the aaronical priesthood and sacrifices , do all belong unto the covenant whereunto they were annexed , a chief part of whose outward administrations consisted in them . this the hebrews neither could , nor did question . the whole of what they pleaded for , the onely charter and tenure of all their priviledges , was the covenant that god made with their fathers at sinai . wherefore that priesthood , those sacrifices , with all the worship belonging unto the tabernacle or temple , was necessarily commensurate unto that covenant . whilest that covenant continued , they were to continue ; and if that covenant ceased , they were to cease also . these things were agreed between the apostle and them . hereon he subsumes ; but there is mention of another covenant to be made with the whole church , and to be introduced long after the making of that at sinai . neither could this be denied by them . however to put it out of controversie , the apostle proves it by an express testimony of the prophet jeremiah . in that testimony it is peculiarly declared , that this new covenant that was promised to be introduced in the latter days , should be better and more excellent than the former , as is mafest from the promises whereon it is established ; yet in this verse the apostle proceeds no further , but unto the general consideration of gods promising to make another covenant with the church , and what would follow thereon . from this supposition the apostle proves , that the first covenant is imperfect , blameable , and removeable ; and the force of his inference depends on a common notion or presumption that is clear and evident in its own light . and it is this , where once a covenant is made and established , if it will serve unto and effect all that he who makes it doth design , and exhibit all the good which he intends to communicate , there is no reason why another covenant should be made . the making of a new for no other ends or purposes but what the old was every way sufficient for , argues lightness and mutability in him that made it . unto this purpose doth he argue , gal. . . if there had been a law given , that could have given life , verily righteousness should have been by the law. could the first covenant have perfected and consecrated the church , could it have communicated all the grace and mercy that god intended to indulge unto the children of men , the wise and holy author of it would have had no thought about the introduction and establishment of another . it would have been no way agreeable unto his infinite wisdom and faithfulness so to do . wherefore the promise hereof doth irrefragably prove , that both the first covenant , and all the services of it were imperfect , and therefore to be removed and taken away . indeed this promise of a new covenant diverse from that made at sinai , or not like unto it , as the prophet speaks , is sufficient of it self to overthrow the vain pretences of the jews wherein they are hardned to this day . the absolute perpetuity of the law and its worship , that is of the covenant at sinai is the principal fundamental article of their present faith or rather unbelief . but this is framed by them in direct opposition unto the promises of god. for let it be demanded of them whether they believe that god wil make another covenant with the church , not according to the covenant which he made with their fathers at sinai . if they shall say they do not believe it , then do they plainly renounce the prophets and the promises of god given by them . if they do grant it i desire to know of them , with what sacrifices this new covenant shall be established , by what priest , with what worship , it shall be administred . if they say that they shall be done by the sacrifices , priests and worship of the law , they deny what they granted before , namely that it is a new and another covenant . for the sacrifices and priests of the law cannot confirm or administer any other covenant but that which they belong and are confined unto . if it be granted that this new covenant must have a new mediator , a new priest , a new sacrifice , as it is undeniable it must , or it cannot be a new covenant , then must the old cease and be removed that this may come into its place . nothing but obstinacy and blindness can resist the force of this argument of the apostle . the general design of the apostle in this verse being cleared , we may consider the words more particularly . and there are two things in them . . a positive assertion included in a supposition . if the first covenant had been blameless , had not been defective ; that is , it was so . . the proof of this assertion ; if it had not been so , place would not have been sought for a second , which that there was he proves in the following verses . in the first part of the words there is . ( . ) a causal conjunction rendring a reason ; for ( . ) the subject spoken of ; that former covenant , ( . ) what is affirmed of it as the affirmation is included in a negative supposition . it was not blameless , it is not blameless . . the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for sheweth that the apostle intends the confirmation of what he had before discoursed . but he seems not to refer only unto what he had immediately before affirmed concerning the better promises of the new testament , but unto the whole argument that he hath in hand . for the general reason which here he insists upon , proves all that he had before delivered concerning the imperfection of the levitical priesthood and the whole worship of the first covenant depending thereon . . the subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that first ; that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that former covenant . the covenant made with the fathers at sinai with all the ordinances of worship thereunto belonging , whose nature and use we have before declared . . hereof it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vulg. lat. si culpâ vacasset . and so we , if it had been faultless . i am sure the expression is a little too harsh in our translation and such as the original word will not bear , at least doth not require . for it seems to intimate , that absolutely there was something faulty or blame worthy in the covenant of god. but this must not be admitted . for besides that the author of it which was god himself , doth free it from any such charge or imputation , it is in the scripture every where declared to be good , just and holy. there is indeed an intimation of a defect in it . but this was not with respect to its own particular end but with respect to another general end , whereunto it was not designed . that which is defective with respect unto its own particular end whereunto it is ordained , or which it is designed to accomplish , is really faulty . but that which is or may be so , with respect unto some other general end , which it was never designed to accomplish , is not so in it self . this the apostle discourseth concerning , gal. . , , , . we must therefore state the signification of the word from the subject matter that he treats about in this place : and this is the perfection and consummation , or the sanctification and salvation of the church . with respect hereunto alone it is that he asserts the insufficiency and imperfection of the first covenant . and the enquiry between him and the hebrews was not whether the first covenant was not in it self good , just , holy and blameless , every way perfect with respect unto its own especial ends ; but whether it were prefect and effectual unto the general ends mentioned . this it was not saith the apostle , and proves it undeniably from the promise of the introduction of another general covenant for the effecting of them . whereas therefore , to be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is either to have some fault or vice accompanying of any thing and adehering unto it , whereby it is unsuited unto or insufficient for its own proper end ; or that whereunto some what is wanting with respect unto another general end which is much to be desired , but such as it was never designed to accomplish ; as the art of arithmetick if it be perfectly taught , is sufficient to instruct a man in the whole science of numeration ; if it be not , it is faulty as unto its particular end : but it is no way sufficient unto the general end of making a man wise in the whole compass of wisdome , a thing far to be preferred before its particular end , be it never so perfect in its own kind . and it is in the latter sense only that the apostle affirms that the first covenant was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or blameless . if it had been such as unto which nothing more was required or needful perfectly to compleat and sanctify the church , which was the general end god aimed at , it had been absolutely perfect . but this it was not , in that it never was designed for the means of it . to the same purpose he argues , chap. . . . and with respect unto this end it is said that the law was weak , rom. . . gal. . . act. . , . in brief , that which the apostle designeth to prove is that the first covenat was of that constitution , that it could not accomplish the perfect administration of the grace of god unto the church , nor was ever designed unto that end , as the jews then falsely , and their posterity still foolishly also imagin it to have done . the ensuing words in this verse include the general proof of his assertion concerning the insufficiency of the first covenant unto the ends of god towards the church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . his argument is plainly this . the promise of a new covenant doth unavoidably prove insufficiency of the former , at least unto the ends for which the new one is promised . for otherwise unto what end serves the promise and covenant promised ? but there is some difficulty in the manner of the expression . the place of the second had not been sought ; so the words lie in the original . but the place of the second is no more but the second taking place ; the bringing in , the introduction and establishment of it . and this is said to be sought , but improperly and after the manner of men . when men have entred into a covenant which proves insufficient for some end they do intend , they take counsell and seek out after other waies and means , or an agreement and covenant on such other terms as may be effectual unto their purpose . wherefore this signifies no alteration , no defect in the wisdome and counsel of god , as unto what is now to be done , but only the outward change which he would now effect in the introduction of the new covenant . for as such changes among men are the issue of the alteration of their minds , and the effect of new counsels for the seeking out of new means for their end , so is this outward change in the taking away of the old covenant and introduction of the new represented in god ; being only the second part of his counsel or purpose which he had purposed in himself before the foundation of the world. and we may hence observe . . that what ever god had done before for the church , yet he ceased not in his wisdom and grace , until he had made it partaker of the best and most blessed condition whereof in this world it is capable . he found out place for this better covenant . . let those unto whom the terms of the new covenant are proposed in the gospel take heed to themselves , that they sincerely embrace and improve them , for there is neither promsse nor hopes of any farther or fuller administration of grace . ver . viii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for finding fault with them , [ complaining of them ] he saith , behold the dayes come , saith the lord , and i will make [ when i will make ] a new covenant with the house of israel , and the house of judah . in this verse the apostle entreth upon the proof of his argument laid down in that foregoing . and this was , that the first covenant was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unblameable , or every way sufficient for gods general end , because there was room left for the introduction of another , which was done accordingly . of this covenant so to be introduced , he declareth in the testimony of the prophet afterwards two things . ( ) the qualification of it , or its especial adjunct ; it was new , ver . . ( . ) a description of it ; first , negative with respect unto the old , ver . . dly , positive in its nature and effectual properties , ver . , , . from all which he inferreth the conclusion which he was contending for , inforced with a new consideration confirming it , ver . . which is the sum of the last part of this chapter . there are two general parts of this verse . ( ) the introduction of the testimony to be improved from the occasion of it , as expressed by the apostle . ( ) the testimony itself , which he insists on . the first is in these words ; for finding fault with them he saith . wherein we have ( ) the note of connexion ; ( ) the ground whereon the testimony is built . ( ) the true reading of the words is to be considered . . there is the causal conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for , which gives them connexion unto the foregoing verse . that which is designed , is the confirmation of the foregoing argument . this is the proof of the assertion , that place was sought for another covenant , which evinced the insufficiency of the former , for ; and the reason it intimates doth not consist in the word wherewith it is joined , finding fault with them ; but respects those following , he saith : for he saith , the days come , which directly prove what he had affirmed . . there is the ground intimated , of what is affirmed in the ensuing testimony . for the new covenant was not to be introduced absolutely without the consideration of any thing foregoing ; but because the first was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or unblameable . therefore the apostle shews , that god brought it in in a way of blame . he did it finding fault with them . . these words may be diversly distinguished and read . for ( ) placing the note of distinction thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sense is ; for finding fault , complaining , blaming ; he saith unto them : so that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , finding fault , respects the covenant itself . piscator was the first that i know of , who thus distinguished the words , who is followed by schlictingius and others . but place the note of distinction at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is by most interpreters and expositors , and then the sense of the words is rightly expressed in our english translation ; for finding fault with them ( that is the people ) he saith ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be regulated either by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the reasons for fixing the distinction in the first place are ( ) because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , finding fault , answers directly unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was not without fault . and this contains the true reason why the new covenant was brought in . and ( ) it was not gods complaint of the people , that was any cause of the introduction of the new covenant , but of the old covenant itself , which was insufficient to sanctifie and save the church . but these seem not of force to change the usual interpretation of the words . for ( ) although the first covenant was not every way perfect with respect unto gods general end towards his church , yet it may be it is not so safe to say , that god complained of it . when things or persons change the state and condition wherein they were made or appointed of god , he may complain of them , and that justly . so when man filled the world with wickedness , it is said , that he repented him at his heart that he made man upon the earth . but when they abide unaltered in the state wherein they were made by him , he hath no reason to complain of them ; and so it was with the first covenant . so our apostle disputes about the law , that all the weakness and imperfection of it arose from sin , where there was no reason to complain of the law , which in itself was holy , just and good . ( ) god doth in this testimony actually complain of the people , namely , that they brake his covenant , and expresseth his indignation thereon , he regarded them not . but there is not in this testimony , nor in the whole context or prophesie whence it is taken , nor in any other place of scripture any word of complaint against the covenant itself , though its imperfection as unto the general end of perfecting the church state , be here intimated . ( ) there is an especial remedy expressed in the testimony against the evil which god complains of , or finds fault with in the people . this was , that they continued not in his covenant . this is expresly provided against in the promise of this new covenant , ver . . wherefore ( ) god gives this promise of a new covenant , together with a complaint against the people , that it might be known to be an effect of free and soveraign grace . there was nothing in the people to procure it , or to qualifie them for it , unless it were that they had wickedly broken the former . and we may hence observe , . god hath oft-times just cause to complain of his people , when yet he will not utterly cast them off . it is meer mercy and grace that the church at all seasons lives upon ; but in some seasons , when it falls under great provocations , they are signalized . . it is the duty of the church to take deep notice of gods complaints of them . this indeed is not in the text , but ought not to be passed by on this occasion of the mention of gods complaining , or finding fault with them . and god doth not thus find fault only when he speaks immediately by new revelations , as our lord jesus christ found fault with , and rebuked his churches , in the revelation made unto the apostle john , but he doth it continually by the rule of the word . and it is the especial duty of all churches , and of all believers , to search diligently into what god finds fault withall , in his word , and to be deeply affected therewith , so far as they find themselves guilty . want hereof is that which hath laid most churches in the world under a fatal security . hence they say or think , or carry themselves , as though they were rich and increased in goods , and had need of nothing , when indeed they are wretched and miserable , and poor , and blind , and naked . to consider what god blames , and to affect our souls with a sense of guilt , is that trembling at his word which he so approves of . and every church that intends to walk with god unto his glory , ought to be diligent in this duty . and to guide them herein , they ought carefully to consider ( ) the times and seasons that are passing over them . god brings his church under variety of seasons ; and in them all , requires especial duties from them , as those wherein he will be glorified in each of them . if they miss it herein , it is that which god greatly blames and complains of . faithfulness with god in their generation , that is , in the especial duties of the times and seasons wherein they live , is that which noah and david , and other holy men are commended for . thus there are seasons of the great abounding of wickedness in the world , seasons of great apostasie from truth and holiness ; seasons of judgment and of mercy , of persecution and tranquility . in all those , and the like , god requireth especial duties of the church , whereon his glory in them doth much depend . if they fail here , if they are not faithful as unto their especial duty , god in his word finds fault with them , and lays them under blame . and as much wisdom is required hereunto , so i do not judge that any church can discharge its duty in any competent measure , without a due consideration of it . for in a due observation of the times and seasons , and an application of our selves unto the duties of them , consists that testimony which we are to give unto god and the gospel in our generation . that church which considers not its especial duty in the days wherein we live , is fast asleep , and it may be doubted whether when it is awaked , it will find oil in its vessel or no. ( ) the temptations which are prevalent , and which unavoidably we are exposed unto . every age and time hath its especial temptations . and it is the will of god that the church should be exercised with them and by them ; and it were easie to manifest , that the darkness and ignorance of men in not discerning the especial temptations of the age wherein they have lived , or neglecting of them , have been always the great causes and means of the apostasie of the church . hereby hath superstition prevailed in one age , and profaneness in another ; as false and noxious opinions in a third . now there is nothing that god requires more strictly of us , than that we should be wakeful against present prevalent temptations , and chargeth us with guilt where we are not so . and those which are not awake with respect unto these temptations which are at this day prevalent in the world , are far enough from walking before god unto all well-pleasing . and sundry other things of the like nature might be mentioned unto the same purpose . ob. . god often surprizeth the church with promises of grace and mercy . in this place where god complaineth of the people , findeth fault with them , charging them for not continuing in his covenant , and declares that as unto any thing in themselves he regarded them not , it might be easily expected that he would proceed unto their utter casting off and rejection . but instead hereof god surpriseth them as it were with the most eminent promise of grace and mercy that ever was made or could be made unto them . so he doth in like manner , isa. . , . chap. . , , . and this he will do , ( ) that he may glorifie the riches and freedom of his grace . this is his principal end in all his dispensations towards his church . and how can they be made more conspicuous than in the exercise of them , then when a people are so far from all appearance of any desert of them , as that god declares his judgment that they deserve his utmost displeasure ? ( ) that none who have the least remainder of sincerity , and desires to fear the name of god , may utterly faint and despond at any time under the greatest confluence of discouragements . god can come in , and will oft-times , in a way of soveraign grace , for the relief of the most dejected sinners . but we must proceed with our exposition . . the second thing contained in this verse , is the testimony itself insisted on . and there is in the testimony , . the author of the promise declared in it , he saith ; as afterwards , saith the lord. . the note of its introduction , signalizing the thing intended , behold . . the time of the accomplishment of what is here foretold , and here promised ; the days come wherein . . the thing promised is a covenant , concerning which is expressed , ( ) he that makes it , i ; i will make . ( ) those with whom it is made , the house of israel , and the house of judah . ( ) the manner of its making , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( ) the property of it , it is a new covenant . . he who gives this testimony is included in tht word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saith . for finding fault with them , he saith . he who complains of the people for breaking the old covenant , promiseth to make the new. so in the next verse it is expressed , saith the lord. the ministry of the prophet was made use of in the declaration of these words and things , but they are properly his words from whom they are by immediate inspiration . . he saith , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the lord , is the formal object of our faith and obedience . hereinto are they to be refered , herein do they acquiesce , and in nothing else will they so do . all other foundations of faith , as thus saith the pope , or thus saith the church , or thus said our ancestors , are all but delusions . thus saith the lord , gives rest and peace . . there is the note of introduction calling unto attendance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , behold . it is always found eminent either in itself , or in some of its circumstances that is thus performed . for the word calls for a more than ordinary diligence in the consideration of an attention unto what is proposed . and it was needful to signalize this promise ; for the people unto whom it was given were very difficultly drawn from their adherence unto the old covenant , which was inconsistent with that now promised . and there seems to be somewhat more intimated in this word besides a call unto especial attention . and that is , that the thing spoken of is plainly proposed unto them concerned , so as that they may look upon it , and behold it clearly and speedily . and so is this new covenant , here proposed so evidently and plainly , both in the entire nature and properties of it , that unless men wilfully turn away their eyes , they cannot but see it . . where god placeth a note of observation and attention , we should carefully fix our faith and consideration . god sets not any of his marks in vain . and if upon the first view of any place or thing so signalized , the evidence of it doth not appear unto us , we have a sufficient call unto farther diligence in our enquiry . and if we are not wanting unto our duty , we shall discover some especial impression of divine excellency or another upon every such thing or place . . the things and concernments of the new covenant , are all of them objects of the best of our consideration . as such are they here proposed ; and what is spoken of the declaration of the nature of this covenant in the next verse , is sufficient to confirm this observation . . the time is prefixed for the accomplishment of this promise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the days come . known unto god are all his works from the foundation of the world , and he hath determined the times of their accomplishment . as to the particular precise times or seasons of them , whilest they are future , he hath reserved them unto himself , unless where he hath seen good to make some especial revelation of them . so he did of the times of the sojourning of the children of israel in egypt , of the babylonish captivity , and of the coming of the messiah after the return of the people , dan. . but from the giving of the first promise , wherein the foundation of the church was laid , the accomplishment of it is frequently referred unto the latter days . see our exposition on chap. . ver . . hence under the old testament the days of the messiah were called the world to come , as we have shewed , chap. . . and it was a periphrasis of him , that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mat. . . he that was to come . and the faith of the church was principally exercised in the expectation of his coming . and this time is here intended . and the expression in the original is in the present tense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days coming , not the days that come , but the days come . and two things are denoted thereby . . the near approach of the days intended . the time was now hastening apace , and the church was to be awaken'd unto the expectation of it . and this accompanied with their earnest desires and prayers for it , which were the most acceptable part of the worship of god under the old testament . . a certainty of the thing itself was hereby fixed in their minds . long expectation they had of it , and now stood in need of new security , especially considering the tryal they were falling into in the babylonish captivity . for this seemed to threaten a defeat of the promise , in the casting away of the whole nation . the manner of the expression is suited to confirm the faith of them that were real believers among them against such fears . yet we must observe that from the giving of this promise unto the accomplishment of it , was near years . and yet about years after , the prophet malachi speaking of the same season , affirms , that the lord whom they sought , should suddenly come unto his temple , mal. . . ob. there is a time limited and fixed for the accomplishment of all the promises of god , and all the purposes of his grace towards the church . see hab. . , . and the consideration hereof is very necessary unto believers in all ages . . to keep up their hearts from desponding , when difficulties against their accomplishment do arise , and seem to render it impossible . want hereof hath turn'd aside many from god , and caused them to cast their lot and portion into the world . ( ) to preserve them from putting themselves on any irregular ways for their accomplishment . ( ) to teach them to search diligently into the wisdom of god , who hath disposed times and seasons as unto his own glory , so unto the tryal and real benefit of the church . . the subject matter of the promise given is a covenant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lxx render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a testament . and that is more proper in this place than a covenant . for if we take covenant in a strict and proper sense , it hath indeed no place between god and man. for a covenant strictly taken , ought to proceed on equal terms , and a proportionate consideration of things on both sides . but the covenant of god is founded on grace , and consists essentially in a free undeserved promise . and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a covenant is never spoken of between god and man , but on the part of god it consists in a free promise , or a testament . and a testament which is the proper signification of the word here used by the apostle , is suited unto this place , and nothing else . for ( ) such a covenant is intended as is ratified and confirmed by the death of him that makes it . and this is properly a testament . for this covenant was confirmed by the death of christ , and that both as it was the death of the testator , and as it was accompanied with the blood of a sacrifice , whereof we must treat afterwards at large , if god will. ( ) it is such a covenant , as wherein the covenanter , he that makes it , bequeatheth his goods unto others in the way of a legacy . for this is done by christ herein , as we must also declare afterwards . wherefore our saviour calls this covenant the new testament in his blood. this the word used by the apostle doth properly signifie , and it is evident that he intends not a covenant absolutely and strictly so taken . with respect hereunto the first covenant is usually called the old testament . for we intend not thereby the books of scripture , or oracles of god committed unto the church of the jews ( which yet as we have observed are once called the old testament , cor. . . ) but the covenant that god made with the church of israel at sinai , whereof we have spoken at large . and this was called a testament for three reasons . . because it was confirmed by death ; that is , the death of the sacrifices that were slain and offered at its solemn establishment . so faith our apostle , the first testament was not dedicated without blood , chap. . . but there is more required hereunto ; for even a covenant properly and strictly so called , may be confirmed with sacrifices . wherefore . god did therein make over and grant unto the church of israel the good things of the land of canaan , with the priviledges of his worship . . the principal reason of this denomination , the old testament , is taken from its being typically significative of the death and legacy of the great testator , as we have shewed . we have treated somewhat before concerning the nature of the new testament , as considered in distinction from , and opposition unto the old. i shall here only briefly consider what concurreth unto the constitution of it , as it was then future , when this promise was given , and as it is here promised . and three things do concur hereunto . . a recapitulation , collection and confirmation of all the promises of grace that had been given unto the church from the beginning , even all that was spoken by the mouth of the holy prophets that had been since the world began , luke . . the first promise contained in it the whole essence and substance of the covenant of grace . all those afterwards given unto the church on various occasions , were but explications and confirmations of it . in the whole of them there was a full declaration of the wisdom and love of god in sending his son , and of his grace unto mankind thereby . and god solemnly confirmed them with his oath , namely , that they should be all accomplished in their appointed season . whereas therefore the covenant here promised included the sending of christ for the accomplishment of those promises , they are all gathered into one head therein . it is a constellation of all promises of grace . . all these promises were to be reduced into an actual covenant or testament two ways . . in that as unto the accomplishment of the grace principally intended in them , they received it in the sending of christ ; and as to the confirmation and establishment of them for the communication of grace unto the church , they received it in the death of christ , as a sacrifice of agreement or attonement . . they are established as the rule and law of reconciliation and peace between god and man. this gives them the nature of a covenant . for a covenant is the solemn expression of the terms of peace between various parties , with the confirmation of them . . they are reduced into such form of law , as to become the only rule of the ordinances of worship and divine service required of the church . nothing unto these ends is now presented unto us , or required of us , but what belongeth immediately unto the administration of this covenant , and the grace thereof . but the reader must consult what hath been discoursed at large unto this purpose on the th verse . and we may see from hence , what it is that god here promiseth and foretelleth , as that which he would do in the days that were coming . for whereas they had the promise before , and so virtually the grace and mercy of the new covenant , it may be enquired what is yet wanting that should be promised solemnly under the name of a covenant . for the full resolution of this question , i must , as before , refer the reader unto what hath been discoursed at large about the two covenants , and the difference between them on ver . . here we may briefly name some few things , sufficient unto the exposition of this place . as . all those promises which had before been given out unto the church from the beginning of the world , were now reduced into the form of a covenant , or rather of a testament . the name of a covenant is indeed sometimes applied unto the promises of grace before or under the old testament . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in all those places , denoteth only a free , gratuitous promise , gen. . . chap. . . but they were none of them , nor all of them together , reduced into the form of a testament ; which they could not be , but by the death of the testator . and what blessed priviledges and benefits were included herein , hath been shewed before , and must yet further be insisted on in the exposition of the th chapter , if god permit . . there was another covenant superadded unto the promises which was to be the immediate rule of the obedience and worship of the church . and according unto their observance of this superadded covenant , they were esteemed to have kept or broken covenant with god. this was the old covenant in sinai , as hath been declared . wherefore the promises could not be in the form of a covenant unto the people , inasmuch as they could not be under the power of two covenants at once , and those , as it afterwards appeared , absolutely inconsistent . for this is that which our apostle proves in this place , namely , that where the promises were brought into the form , and had the use of a covenant unto the church , the former covenant must needs disappear , or be disannulled . only they had their place and efficacy to convey the benefits of the grace of god in christ unto them that did believe ; but god here foretelleth that he will give them such an order and efficacy in the administration of his grace , as that all the fruits of it by jesus christ shall be bequeathed and made over unto the church in the way of a solemn covenant . . notwithstanding the promises which they had received , yet the whole system of their worship sprang from , and related unto the covenant made at sinai . but now god promiseth a new state of spiritual worship relating only unto the promises of grace as brought into the form of a covenant . the new covenant as recollecting into one all the promises of grace given from the foundation of the world , accomplished in the actual exhibition of christ , and confirmed in his death , and by the sacrifice of his blood , thereby becoming the sole rule of new spiritual ordinances of worship suited thereunto , was the great object of the faith of the saints of the old testament , and is the great foundation of all our present mercies . all these things were contained in that new covenant , as such , which god here promiseth to make . for ( ) there was in it a recapitulation of all promises of grace . god had not made any promise , any intimation of his love , or grace unto the church in general , nor unto any particular believer , but he brought it all into this covenant , so as that they should be esteemed all and every one of them , to be given and spoken unto every individual person that hath an interest in this covenant . hence all the promises made unto abraham , isaac and jacob , with all the other patriarchs , and the oath of god whereby they were confirmed , are all of them made unto us , and do belong unto us no less than they did unto them to whom they were first given , if we are made partakers of this covenant . hereof the apostle gives an instance in the singular promise made unto joshua , which he applies unto believers , chap. . . there was nothing of love nor grace in any of them , but was gathered up into this covenant . ( ) the actual exhibition of christ in the flesh , belonged unto this promise of making a new covenant ; for without it , it could not have been made . this was the desire of all the faithful from the foundation of the world ; this they longed after , and fervently prayed for continually . and the prospect of it was the sole ground of their joy and consolation . abraham saw his day and rejoiced . this was the great priviledge which god granted unto them that walked uprightly before him ; such an one , saith he , shall dwell on high , his place of defence shall be the munition of rocks ; bread shall be given him , his waters shall be sure ; thine eyes shall see the king in his beauty , they shall behold the land that is very far off , isa. . , . that prospect they had by faith of the king of saints in his beauty and glory , though yet at a great distance , was their relief and their reward in their sincere obedience . and those who understand not the glory of this priviledge of the new covenant , in the incarnation of the son of god , or his exhibition in the flesh , wherein the depths of the counsels and wisdom of god in the way of grace , mercy and love , opened themselves unto the church , are strangers unto the things of god. ( ) it was confirmed and ratified by the death and bloodshedding of christ , and therefore included in it the whole work of his mediation . this is the spring of the life of the church ; and until it was opened , great darkness was upon the minds of believers themselves . what peace , what assurance , what light , what joy , depend hereon , and proceed from it , no tongue can express . ( ) all ordinances of worship do belong hereunto . what is the benefit of them , what are the advantages which believers receive by them , we must declare when we come to consider that comparison that the apostle makes between them , and the carnal ordinances of the law , chap. ix . whereas therefore all these things were contained in the new covenant , as here promised of god , it is evident how great was the concernment of the saints under the old testament to have it introduced , and how great also ours is in it now it is established . thly , the author or maker of this covenant is expressed in the words , as also those with whom it was made . the first is included in the person of the verb , i will make ; i will make , saith the lord. it is god himself that makes this covenant , and he takes it upon himself so to do . he is the principal party covenanting . i will make a covenant ; god hath made a covenant . he hath made with me an everlasting covenant . and sundry things are we taught therein . ( ) the freedom of this covenant , without respect unto any merit , worth or condignity in them with whom it is made . what god doth , he doth freely , ex mera gratia & voluntate . there was no cause without himself for which he should make this covenant , or which should move him so to do . and this we are eminently taught in this place , where he expresseth no other occasion of his making this covenant , but the sins of the people in breaking that which he formerly made with them . and it is expressed on purpose to declare the free and soveraigns grace , the goodness , love and mercy , which alone were the absolute springs of this covenant . ( ) the wisdom of its contrivance . the making of any covenant to be good and useful , depends solely on the wisdom and foresight of them by whom it is made . hence men do often make covenants , which they design for their good and advantage , but they are so ordered for want of wisdom and foresight , that they turn unto their hurt and ruine . but there was infinite wisdom in the constitution of this covenant , whence it is and shall be infinitely effective of all the blessed ends of it . and they are utterly unacquainted with it , who are not affected with an holy admiration of divine wisdom in its contrivance . a man might comfortably spend his life in the contemplation of it , and yet be far enough from finding out the almighty in it unto perfection . hence is it , that it is so divine a mystery in all the parts of it , which the wisdom of the flesh cannot comprehend . nor without a due consideration of the infinite wisdom of god in the contrivance of it , can we have any true or real conceptions about it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . profane , unsanctified minds can have no insight into this effect of divine wisdom . ( ) it was god alone who could prepare and provide a surety for this covenant ; considering the necessity there was of a surety in this covenant , seeing no covenant between god and man could be firm and stable without one , by reason of our weakness and mutability . and considering of what a nature this surety must be , even god and man in one person , it is evident that god himself alone must make this covenant . and the provision of this surety doth contain in it the glorious manifestation of all the divine excellencies beyond any act or work of god whatever . ( ) there is in this covenant a soveraign law of divine worship , wherein the church is consummated , or brought into the most perfect estate whereof in this world it is capable , and established for ever . this law could be given by god alone . ( ) there is ascribed unto this covenant such an efficacy of grace , as nothing but almighty power can make good and accomplish . the grace here mentioned in the promises of it , directs us immediately unto its author . for who else but god can write the divine law in our hearts , and pardon all our sins ? the sanctification or renovation of our natures , and the justification of our persons being promised herein , seeing infinite power and grace are required unto them , he alone must make this covenant with whom all power and grace do dwell . god hath spoken once , twice have i heard this , that power belongeth unto god ; also unto thee , o lord , belongeth mercy , psal. . , . ( ) the reward promised in this covenant is god himself . i am thy reward . and who but god can ordain himself to be our reward ? ob. all the efficacy and glory of the new covenant do originally arise from , and are resolved into the author and supreme cause of it , which is god himself . and we might consider unto the encouragement of our faith , and the strengthning of our consolation , ( ) his infinite condescension to make and enter into covenant with poor , lost , fallen , sinful man. this no heart can fully conceive , no tongue can express ; only we live in hope to have yet a more clear prospect of it , and to have an holy admiration of it unto eternity . ( ) his wisdom , goodness and grace in the nature of that covenant which he hath condescended to make and enter into . the first covenant he made with us in adam which we brake , was in itself good , holy , righteous and just ; it must be so , because it was also made by him . but there was no provision made in it absolutely to preserve us from that woful disobedience and transgression which would make it void , and frustrate all the holy and blessed ends of it . nor was god obliged so to preserve us , having furnished us with a sufficiency of ability for our own preservation , so as we could no way fall but by a wilful apostasie from him . but this covenant is of that nature as that the grace administred in it , shall effectually preserve all the covenanters unto the end , and secure unto them all the benefits of it . for ( ) his power and faithfulness are engaged unto the accomplishment of all the promises of it . and these promises do contain every thing that is spiritually and eternally good or desirable unto us . o lord our lord , how excellent is thy name in all the earth ? how glorious art thou in the ways of thy grace towards poor sinful creatures , who had destroyed themselves ? and ( ) he hath made no created good , but himself only to be our reward . secondly , the persons with whom this covenant is made are also expressed . the house of israel , and the house of judah . long before the giving of this promise , that people were divided into two parts . the one of them in way of distinction from the other , retained the name of israel . these were the ten tribes which fell off from the house of david , under the conduct of ephraim , whence they are often also in the prophets called by that name . the other consisting of the tribe properly so called , with that of benjamin and the greatest part of levi , took the name of judah ; and with them , both the promise and the church remained in a peculiar manner . but whereas they all originally sprang from abraham , who received the promise and sign of circumcision for them all , and because they were all equally in their forefather brought into the bond of the old covenant , they are here mentioned distinctly , that none of the seed of abraham might be excluded from the tender of this covenant . unto the whole seed of abraham according to the flesh it was , that the terms and grace of this covenant was first to be offered . so peter tells them in his first sermon , that the promise was unto them and their children who were there present , that is , the house of judah , and to them that are afar off , that is the house of israel in their dispersions , acts . . so again he expresseth the order of the dispensation of this covenant with respect to the promise made to abraham , acts . , . ye are the children of the prophets , and of the covenant which god made with our fathers , saying unto abraham , and in thy seed shall all the kindreds of the earth be blessed ; unto you first , god having raised his son jesus , sent him to bless you ; namely , in the preaching of the gospel . so our apostle in his sermon unto them , affirmed that it was necessary that the word should be first spoken unto them , acts . . and this was all the priviledge that was now left unto them . for the partition-wall was now broken down , and all obstacles against the gentiles taken out of the way . wherefore this house of israel and of judah may be considered two ways : ( ) as that people were the whole entire posterity of abraham . ( ) as they were typical , and mystically significant of the whole church of god. hence alone it is that the promises of grace under the old testament are given unto the church under those names , because they were types of them who should really and effectually be made partakers of them . in the first sense , god made this covenant with them , and this on sundry accounts . ( ) because he , in and through whom alone it was to be established and made effectual , was to be brought forth amongst them of the seed of abraham , as the apostle plainly declares , acts . . ( ) because all things that belonged unto the ratification of it , were to be transacted amongst them . ( ) because in the outward dispensation of it , the terms and grace of it was first in the counsel of god to be tendred unto them . ( ) because by them , by the ministry of men of their posterity , the dispensation of it was to be carried unto all nations as they were to be blessed in the seed of abraham ; which was done by the apostles and other disciples of our lord jesus christ. so the law of the redeemer went forth from sion . by this means the covenant was confirmed with many of them for one week before the calling of the gentiles , dan. . . and because these things belonged equally unto them all , mention is made distinctly of the house of israel , and the house of judah . for the house of judah was at the time of the giving of this promise , in the sole possession of all the priviledges of the old covenant , israel having cut off themselves by their revolt from the house of david , being cast out also for their sins amongst the heathen . but god , to declare that the covenant he designed had no respect unto those carnal priviledges which were then in the possession of judah alone , but only unto the promise made unto abraham , he equals all his seed with respect unto the mercy of this covenant . in the second sense , the whole church of elect believers is intended under these denominations , being typified by them . these are they alone , being one made of twain , namely , jews and gentiles , with whom the covenant is really made and established , and unto whom the grace of it is actually communicated . for all these with whom this covenant is made , shall as really have the law of god written in their hearts , and their sins pardoned , according unto the promise of it , as the people of old were brought into the land of canaan , by vertue of the covenant made with abraham . these are the true israel and judah prevailing with god , and confessing unto his name . obs. the covenant of grace in christ , is made only with the israel of god the church of the elect. for by the making of this covenant with any , the effectual communication of the grace of it unto them is principally intended . nor can that covenant be said to be made absolutely with any , but those whose sins are pardoned by vertue thereof , and in whose hearts the law of god is written , which are the express promises of it . and it was with respect unto those , of this sort among that people , that the covenant was promised to be made with them . see rom. . , , , , , , , , , . chap. . . but in respect of the outward dispensation of the covenant , it is extended beyond the effectual communication of the grace of it . and in respect thereunto did the priviledge of the carnal seed of abraham lie . . those who are first and most advanced as unto outward priviledges , are oftentimes last and least advantaged by the grace and mercy of them . thus was it with these two houses of israel and judah . they had the priviledge and preeminence above all nations of the world , as unto the first tender , and all the benefits of the outward dispensation of the covenant ; yet though the number of them was as the sand of the sea , a remnant only was saved . they came behind the nations of the world as unto the grace of it . and this by reason of their unbelief , and the abuse of the priviledges granted unto them . let not those therefore who now enjoy the greatest priviledges be high-minded , but fear . . the manner of making this covenant , is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perficiam , consummabo ; i will perfect or consummate . in the hebrew it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangam , feriam , i will make ; but the apostle renders it by this word , to denote that this covenant was at once perfected and consummate , to the exclusion of all additions and alterations . perfection and unalterable establishment are the properties of this covenant . an everlasting covenant ordered in all things and sure . . as unto its distinguishing character , it is called a new covenant ; so it is with respect unto the old covenant made at sinai . wherefore by this covenant as here considered , is not understood the promise of grace given unto adam absolutely ; nor that unto abraham , which contained the substance and matter of it , the grace exhibited in it , but not the compleat form of it as a covenant . for if it were only the promise , it could not be called a new covenant with respect unto that made at sinai . for so it was before it absolutely years , and in the person of abraham years at the least . but it must be considered as before described in the establishment of it , and its law of spiritual worship . and so it was in time after that in sinai years . howbeit it may be called a new covenant in other respects also . as first because of its eminency . so it is said of an eminent work of god , behold i work a new thing in the earth ; and its duration and continuance as that which shall never wax old , is denoted thereby . ver . ix . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for the quotation and translation of these words out of the prophet jeremiah , the reader may consult the exercitations in the first volume exercit. v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the apostle in this place renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in this place onely ; the reason whereof we shall see afterwards . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which my covenant they brake , rescinded , dissipated ; the apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and they continued not in my covenant . for not to abide faithful in covenant is to break it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and i was an husband unto them , or rather a lord over them ; in the apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and i regarded them not . on what reason and grounds the seeming alteration is made , we shall enquire in the exposition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non secundum testamentum ; secundum illud testamentum , and so the syriack , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not according unto that testament ; others , faedus , and illud faedus . of the different translation of this word by a testament and a covenant , we have spoken before . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which i gave ; quod feci , which i made ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the fathers , for that is required to be joined to the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and therefore the syriack omitting the preposition , turns the verb into gave ; gave to the fathers which is proper , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum patribus eorum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vulg . non permanserunt ; others , perstiterunt . so the syriack , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they stood not , they continued not . maneo is used to express stability in promise and covenants ; ut tu dicti albani maneres ; and tu modo promissis maneas . so is permaneo in officio , in armis , in amicitia , to continue stedfast unto the end . wherefore it is as well so rendred , as by persisto . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used by thycidydes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to abide firm and constant in covenants . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he who is firm , stable , constant in promises , and engagements . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ego neglexi , despexi , neglectui habui ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i despised , i neglected , i rejected them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is curae non habeo , negligo , contemno ; a word denoting a casting out of care with contempt . ver . ix . not according to that covenant which i made with their fathers , in the day when i took them by the hand to lead them out of the land of egypt , because they continued not in my covenant , and i regarded them not , saith the lord. the greatest and utmost mercies that god ever intended to communicate unto the church , and to bless it withall , were enclosed in the new covenant . nor doth the efficacy of the mediation of christ extend itself beyond the verge and compass thereof . for he is onely the mediator and surety of this covenant . but now god had before made a covenant with his people , a good and holy covenant it was , such as was meet for god to prescribe , and for them thankfully to accept of . yet notwithstanding all the priviledges and advantages of it , it proved not so effectual , but that multitudes of them with whom god made that covenant , were so far from obtaining the blessedness of grace and glory thereby , as that they came short , and were deprived of the temporal benefits that were included therein . wherefore as god hereon promiseth to make a new covenant with them , seeing they had forfeited and lost the advantage of the former , yet if it should be of the same kind therewith , it might also in like manner prove ineffectual . so must god give , and the church receive one covenant after another , and yet the ends of them never be obtained . to obviate this objection , and the fear that thence might arise , god who provideth not only for the safety of his church , but also for their comfort and assurance , declares before-hand unto them , that it shall not be of the same kind with the former , nor liable to be so frustrated , as to the ends of it , as that was . and there are some things remarkable herein . ( ) that the preface unto the promise of this new covenant , is a blame charged on the people finding fault with them , blaming them , charging them with sin against the covenant that he had made with them . ( ) that yet this was not the whole ground and reason of making this new covenant . it was not so , i say , that the people were not stedfast in it , and unto the terms of it . for had it been so , there would have no more been needful to re-instate them in good condition , but only that god should pardon their former sins , and renew the same covenant unto them again , and give them another venture or trial thereon . but inasmuch as he would do so no more , but will make another covenant of another nature with them , it is evident that there was some defect in the covenant itself , it was not able to communicate those good things which god designed to bless the church withall . ( ) these two things being the only reason that god gives , why he will make this new covenant , namely , the sins of the people , and the insufficiency of the first covenant to bring the church into that blessed estate which he designed them ; it is manifest that all his dealings with them for their spiritual and eternal good , are of meer soveraign grace , and such as he hath no motive unto , but in and from himself alone . there are sundry things contained in these words . . an intimation that god had made a former covenant with his people . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is in these verses a repetition three times of making covenant . and in every place in the hebrew the same words are used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the apostle changeth the verb in every place . first he expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . . and in the last place by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is most proper , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are usual in other authors ; here he useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in reference unto that covenant which the people brake , and god disannulled . and it may be he did so , to distinguish their alterable covenant from that which was to be unalterable , and was confirmed with greater solemnity . god made this covenant as others of his outward works , which he resolved to alter , change or abolish at the appointed season . it was a work whose effects might be shaken , and it self afterwards be removed ; so he speaks , chap. . . the change of the things that are shaken , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as of things that are made , made for a season ; so made as to abide and endure for an appointed time only : such were all the things of this covenant , and such was the covenant itself . it had no criteria aeternitatis upon it , no evidences of an eternal duration . nothing hath so but what is founded in the blood of christ. he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the everlasting father , or the immediate author and cause of every thing that is or shall be everlasting in the church . let men labour and contend about other things whilest they please . they are all shaken , and must be removed . obs. . the grace and glory of the new covenant are much set off and manifested by the comparing of it with the old. this is done here by god on purpose for the illustration of it . and it is greatly made use of in this epistle , partly to prevail with us to accept of the terms thereof , and to abide faithful therein ; and partly to declare how great is their sin , and how sore will be the destruction of them by whom it is neglected or despised . as these things are insisted on in other places , so are they the subject of the apostles discourse , chap. . from ver . . unto the end . . all gods works are equally good and holy in themselves , but as unto the use and advantage of the church , he is pleased to make some of them means of communicating more grace than others . even this covenant which the new was not to be like unto , was in itself good and holy , which these with whom it was made , had no reason to complain of . howbeit god had ordained that by another covenant , he would communicate the fulness of his grace and love unto the church . and if every thing that god doth be improved in its season , and for its proper ends , we shall have benefit and advantage by it , though he hath yet other ways of doing us more good , whose seasons he hath reserved unto himself . but this is an act of meer soveraign goodness and grace , that whereas any have neglected or abused mercies and kindnesses that they have received , instead of casting them off on that accounts , god takes this other course , of giving them such mercies as shall not be so abused . this he did by the introduction of the new covenant in the room of the old , and this he doth every day . so isa. . , , . we live in days wherein men variously endeavour to obscure the grace of god , and to render it unglorious in the eyes of men , but he will for ever be admired in them that do believe . . though god makes an alteration in any of his works , ordinances of worship or institutions , yet he never changeth his intention , or the purpose of his will. in all outward changes there is with him no variableness nor shadow of turning . known unto him are all his works from the foundation of the world ; and whatever change there seems to be in them , it is all effected in pursuance of the unchangeable purpose of his will concerning them all . it argued not the least change or shadow of turning in god , that he appointed the old covenant for a season , and for some certain ends , and then took it away , by making of another that should excel it both in grace and efficacy . . it is declared with whom this former covenant was made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with their fathers . some latine copies read , cum patribus vestris , with your fathers . but having spoken before of the house of judah , and of the house of israel in the third person , he continueth to speak still in the same . so likewise is it in the prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their fathers . their fathers , their progenitors , were those that this people always boasted of . for the most part , i confess , that they rose higher in their claim from them , than those here principally intended , namely , unto abraham , isaac , jacob , and the twelve patriarchs . but in general their fathers it was whereof they made their boast ; and desired no more but only what might descend unto them in the right of these fathers . and unto these god here sends them , and that for two ends . . to let them know that he had more grace and mercy to communicate unto the church , than ever those fathers of theirs were made partakers of . so would he take them off from boasting of them , or trusting in them . . to give warning by them to take heed how they behaved themselves under the tender of this new and greater mercy . for the fathers here intended were those that god made the covenant withall at sinai . but it is known , and the apostle hath declared at large in the third chapter of this epistle , how they brake and rejected this covenant of god , through their unbelief and disobedience , so perishing in the wilderness . these were those fathers of the people with whom the first covenant was made , and so they perished in their unbelief . a great warning this was unto those that should live when god would enter into the new covenant with his church , lest they should perish after the same example . but yet was it not effectual towards them . for the greatest part of them rejected this new covenant , as their fathers did the old , and perished in the indignation of god. ob. the disposal of mercies and priviledges as unto times , persons , seasons , is wholly in the hand and power of god. some he granted unto the fathers , some to their posterity , and not the same to both . our wisdom it is to improve what we enjoy , not to repine at what god hath done for others , or will do for them that shall come after us . our present mercies are sufficient for us , if we know how to use them . he that wanteth not a believing heart , shall want nothing else . . who these fathers with whom god made this covenant were , is farther evident from the time , season , and circumstances of the making of it . . for the time of it , it was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that day . that a day is taken in the scripture for an especial time and season , wherein any work or duty is to be performed , is obvious unto all . the reader may see what we have discoursed concerning such a day on the d chapter . and the time here intended is often called the day of it , ezek. . . in the day i lifted up my hand to bring them out of the land of egypt ; at that time or season . a certain , determinate , limited time , suited with means unto any work , occasion , or duty , is so called a day . and it answereth unto the description of the time of making the new covenant given in the verse foregoing ; behold the days are coming , the time or season approacheth . it is also used in a way of eminency ; a day or a signal eminent season , mal. . . who may abide the day of his coming ; the illustrious glory and power that shall appear , and be exerted at his coming . in the day , is , at that great eminent season so famous throughout all their generations . . this day or season is described from the work of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that i firmly laid hold . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to take hold of , with a design of helping or delivering , and sundry things are intimated , as the way and manner of the deliverance of that people at that time . . the woful helpless condition that they were in then in egypt . so far were they from being able to deliver themselves out of their captivity and bondage , that like children they were not able to stand or go , unless god took them , and led them by the hand . so he speaks , hos. . . i taught them to go , taking them by the arms . and certainly never were weakly froward children so awkward to stand and go of themselves , as that people were to comply with god in the work of their deliverance . sometimes they refused to stand , or to make a trial of it . sometimes they cast themselves down after they were set on their feet ; and sometimes with all their strength went backwards as to what god directed them unto . he that can read the story of their deliverance with any understanding , will easily discern what pains god was at with that people , to teach them to go when he thus took them by the hand . it is therefore no new thing , that the church of god should be in a condition of itself able neither to stand nor go . but yet if god will take them by the hand for their help , deliverance shall ensue . . it expresseth the infinite condescension of god towards this people in that condition , that he would bow down to take them by the hand . in most other places the work which he then accomplished is ascribed unto the lifting up , or stretching out of his hand , ezek. . . see the description of it , deut. . . chap. . . it was towards their enemies a work of mighty power , of the lifting up of his hand ; but towards them it was a work of infinite condescension and patience . a bowing down to take them by the hand . and this was the greatest work of god. for such was the frowardness and unbelief , so multiplied were the provocations and temptations of that people , that if god had not held them fast by the hand with infinite grace , patience , forbearance and condescension , they had inevitably ruined themselves . and we know in how many instances they endeavoured frowardly and obstinately to wrest themselves out of the hand of god , and to have cast themselves into utter destruction . wherefore this word , when i took them by the hand , for the end mentioned , compriseth all the grace , mercy and patience which god exercised towards that people , whilest he wrought out their deliverance , by lifting up his hand amongst and against their adversaries . and indeed no heart can conceive , no tongue can express that infinite condescension and patience which god exerciseth towards every one of us , whilest he holds us by the hand to lead us unto rest with himself . our own hearts , in some measure , know with what waywardness , and frowardness , with what wandrings from him , and withdrawing from his holy conduct , we exercise , and are ready to weary his patience continually . yet do not mercy and grace let go that hold which they have taken on us . oh that our souls might live in a constant admiration of that divine grace and patience which they live upon ; that the remembrance of the times and seasons wherein , if god had not strengthned his hand upon us , we had utterly destroyed our selves , might increase that admiration daily , and enliven it with thankful obedience . . the power of this work intended is also included herein ; not directly , but by consequence . for as was said , when god took them by the hand by his grace and patience , he lifted up the hand of his power by the mighty works which he wrought among their adversaries . what he did in egypt at the red sea , in the wilderness , is all included herein . these things made the day mentioned eminent and glorious . it was a great day wherein god so magnified his name and power in the sight of all the world . . all these things had respect unto and issued in that actual deliverance which god then wrought for that people . and this was the greatest mercy which that people ever were , or ever could be made partakers of in that condition wherein they were under the old testament . as unto the outward part of it , consider what they were delivered from , and what they were led into , and it will greatly appear to be as great an outward mercy , as humane nature is capable of . but besides , it was gloriously typical , and representative of their own and the whole churches spiritual deliverance from sin and hell , from our bondage to satan , and a glorious traduction into the liberty of the sons of god. and therefore did god engrave the memorial of it on the tables of stone , i am the lord thy god which brought thee out of the land of egypt , out of the house of bondage . for what was typified and signified thereby , is the principal motive unto obedience throughout all generations . nor is any moral obedience acceptable unto god , that doth not proceed from a sense of spiritual deliverance . and these things are here called over in this promise of giving a new covenant ; partly to mind the people of the mercies which they had sinned against , and partly to mind them that no concurrence of outward mercies and priviledges , can secure our covenant-relation unto god , without the special mercy which is administred in the new covenant , whereof jesus christ is the mediator and surety . thus great on all accounts was the day , and the glory of it , wherein god made the old covenant with the people of israel , yet had it no glory in comparison of that which doth excell . the light of the sun of glory was on this day , seven fold , as the light of seven days , isa. . . a perfection of light and glory was to accompany that day , and all the glory of gods work and his rest therein , the light of seven days was to issue in it . from the things we have observed , it is fully evident both what was the covenant that god made , and who were the fathers with whom it was made . the covenant intended it is none other but that made at sinai , in the third month after the coming of the people out of egypt , exod. . . which covenant in the nature , use and end of it , we have before described . and the fathers were those of that generation , those who came out of egypt , and solemnly in their own persons they and their children entred into the covenant , and took upon them to do all that was required therein , whereon they were sprinkled with the blood of it , exod. . , , , , , . deut. . . it is true , all the posterity of the people unto whom the promise was now given , were bound and obliged by that covenant , no less than those who first received it ; but those only are intended in this place , who actually in their own persons enter'd into covenant with god. which consideration will give light unto what is affirmed , that they brake this covenant , or continued not in it . a comparison being intended between the two covenants , this is the first general part of the foundation of it with respect unto the old. the second part of it is in the event of making this covenant : and this is expressed both on the part of man and god ; or in what the people did towards god , and how he carried it towards them thereon . . the event on the part of the people in these words , because they continued not in my covenant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the original is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is sometimes a relative , sometimes a redditive , which , or because . if we follow our translation , because , it seems to give a reason why god made a covenant with them not like the former ; namely , because they continued not in the former , or brake it . but this indeed was not the reason of it . the reason , i say , why god made this new covenant not according unto the former , was not because they abode not in the first . this could be no reason of it , nor any motive unto it . it is therefore mentioned only to illustrate the grace of god that he would make this new covenant , notwithstanding the sin of those who brake the former ; as also the excellency of the covenant itself , whereby those who are taken into it , shall be preserved from breaking of it by the grace which it doth administer . wherefore i had rather render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here by [ which ] as we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the prophet , which my covenant , or for ; for they abode not . and if we render it because , it respects not gods making a new covenant , but his rejecting them for breaking the old. that which is charged on them is , that they continued not , they abode not in the covenant made with them . this god calls his covenant ; they continued not in my covenant ; because he was the author of it , the sole contriver and proposer of its terms and promises . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they brake , they rescinded , removed it , made it void . the hebrew word expresseth the matter of fact what they did , they brake or made void the covenant : the word used by the apostle , the manner how they did it , namely , by not continuing faithful in it , not abiding by the terms of it . the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto this purpose hath been before declared . and what is intended hereby , we must enquire . . god made this covenant with the people in sinai , in the authoritative proposition of it unto them , and thereon the people solemnly accepted of it , and took it upon themselves to observe , do , and fulfill the terms and conditions of it , exod. . . especially chap. . , . the people answered with one voice , all the words which the lord hath said , we will do . and all that the lord hath said , we will do and be obedient . so deut. . . hereupon the covenant was ratified and confirmed between god and them , and thereon the blood of the covenant was sprinkled on them , exod. . . this gave that covenant its solemn ratification . . having thus accepted of gods covenant , and the terms of it , moses ascending again into the mount , the people made the golden calf . and this fell out so suddenly after the making of the covenant , that the apostle expresseth it by , they continued not in it ; they made haste to break it . he expresseth the sense of the words of god hereon , exod. . , . go get thee down , for thy people which thou broughtest out of the land of egypt have corrupted themselves , they have turned aside greatly out of the way which i commanded them , they have made them a molten calf , and have worshipped it , and have sacrificed thereunto ; and said these be thy gods , o israel , which brought thee up out of the land of egypt . for therein they brake the covenant wherein god had in a peculiar manner assumed the glory of that deliverance unto himself . . wherefore the breaking of the covenant , or their not continuance in it , was firstly and principally the making of the molten calf . after this indeed that generation added many other sins and provocations , before all things proceeded so far , that god sware in his wrath that they should never enter into his rest . this fell out on their professed unbelief , and murmuring at the return of the spies , numb . . whereof we have treated at large on chap. . wherefore this expression is not to be extended unto the sins of the following generation , neither in the kingdom of israel , nor in that of judah , although they variously transgressed against the covenant , disannulling it so far as it lay in them . but it is their sin who personally first entred into covenant with god , that is reflected on . that generation with whom god made that first covenant , immediately brake it , continued not in it . and therefore let that generation look well to themselves unto whom this new covenant shall be first proposed . and it so fell out , that the unbelief of that first generation who lived in the first dayes of the promulgation of the new covenant , hath proved an occasion of the ruine of their posterity unto this day . and we may observe . . that sins have their aggravations from mercies received . this was that which rendred this first sin of that people of such a flagitious nature in itself , and so provoking unto god , namely , that they who contracted personally the guilt of it , had newly received the honour , mercy and priviledge of being taken into covenant with god. hence is that threatning of god with respect hereunto ; nevertheless in the day that i visit , i will visit their sin upon them , exod. . . he would have a remembrance of this provoking sin in all their following visitations . let us therefore take heed how we sin against received mercies , especially spiritual priviledges , such as we enjoy by the gospel . . nothing but effectual grace will secure our covenant obedience one moment . greater motives unto obedience , or stronger outward obligation thereunto , no people under heaven could have than this people had newly received , and they had publickly and solemnly engaged themselves thereunto . but they quickly turned out of the way . and therefore in the new covenant is this grace promised in a peculiar manner , as we shall see on the next verse . . the acting of god towards them hereon is also expressed . and i regarded them not . there seems to be a great difference in the translation of the words of the prophet , and these of the apostle taken from them . in the former place we read , although i was an husband unto them : in this i regarded them not . and hereby the utmost difference that can be objected against the rendring of these words by the apostle , is represented . but there was no need of rendering the words in the prophet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although i was an husband to them , as we shall see . howbeit many learned men have exceedingly perplexed themselves and others in attempting a reconciliation between these passages or expressions , because they seem to be of a direct contrary sense and importance . i shall therefore premise some things which abate and take off from the weight of this difficulty , and then give the true solution of it . and unto the first end we may observe , . that nothing of the main controversie , nothing of the substance of the truth , which the apostle proves and confirms by this testimony , doth any way depend on the precise signification of these words . they are but occasional as to the principal design of the whole promise , and therefore the sense of it doth not depend on their signification . and in such cases liberty in the variety of expositions may be safely used . . take the two different senses which the words as commonly translated do present , and there is nothing of contradiction , or indeed the least disagreement between them . for the words , as we have translated that in the prophet , express an aggravation of the sin of the people . they broke my covenant , although i was ( that is therein ) an husband unto them , exercising singular kindness and care towards them . and as they are rendered by the apostle , they express the effect of that sin so aggravated . he regarded them not ; that is , with the same tenderness as formerly ; for he denied to go with them as before , and exercised severity towards them in the wilderness until they were consumed . each way the design is , to shew that the covenant was broken by them , and that they were dealt withall accordingly . but expositors do find or make great difficulties herein . it is generally supposed that the apostle followed the translation of the lxx , in the present copy whereof the words are so expressed ; but how they came to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are not agreed . some say the original copies might differ in some letters from these we now enjoy . therefore it is thought they might read as some think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neglexi , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fastidivi , i neglected or loathed them . and those who speak most modestly , suppose that the copy which the lxx made use of , had one of these words instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet is the truer reading . and because this did not belong unto the substance of the argument which he had in hand , the apostle would not depart from that translation which was then in use amongst the hellenistical jews . but the best of these conjuectures are uncertain , and some of them by no means to be admitted . uncertain it is that the apostle made any of his quotations out of the translation of the lxx ; yea , the contrary is certain enough , and easie to be demonstrated . neither did he write this epistle unto the hellenistical jews , or those who lived in or belonged unto their dispersions , wherein they made use of the greek tongue ; but unto the nations of hierusalem and judaea principally and in the first place , who made no use of that translation . he expressed the mind of the scripture as he was directed by the holy ghost in words of his own . and the coincidence of them with those in the present copies of the lxx , hath been accounted for in our exercitations . dangerous it is as well as untrue , to allow of alterations in the original text , and then upon our conjectures to supply other words into it , than what are contained in it . this is not to explain , but to corrupt the scripture . wherefore one learned man ( pocock in miscellan . ) hath endeavoured to prove , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all rules of interpretation in this place must signifie to despise and neglect , and ought to have been so translated . and this he confirms from the use of it in the arabick language . the reader may find it in the place referred unto , with great satisfaction . my apprehensions are grounded on what i have before observed and proved . the apostle neither in this , nor in any other place , doth bind up himself precifely unto the translation of the words , but infallibly gives us the sense and meaning , and so he hath done in this place . for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an husband , or to be an husband or a lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being added unto it in construction , as it is here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is as much as jure usus sum maritali , i exercised the right , power and authority of an husband towards them ; i dealt with them as a husband with a wife that breaketh covenant ; that is , saith the apostle , i regarded them not , with the love , tenderness and affection of an husband . so he dealt indeed with that generation which so suddenly brake covenant with him . he provided no more for them as unto the enjoyment of the inheritance , he took them not home unto him in his habitation , his resting place in the land of promise , but he suffered them all to wander , and bear their whoredoms in the wilderness , until they were consumed . so did god exercise the right and power , and authority of an husband towards a wife that had broken covenant . and herein , as in many other things in that dispensation , did god give a representation of the nature of the covenant of works , and the issue of it . there is a confirmation of the truth of these things in that expression , saith the lord. this assertion is not to be extended unto the whole matter , or the promise of the introduction of the new covenant . for that is secured with the same expression , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the lord. but it hath a peculiar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it being added in the close of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and respects only the sin of the people , and gods dealing with them thereon . and this manifests the meaning of the preceding words to be gods severity towards . i used the authority of a husband , i regarded them not as a wife any more , saith the lord. now god thus uttereth his severity towards them , that they might consider how he will deal with all those who despise , break or neglect his covenant . so , saith he , i dealt with them , and so shall i deal with others who offend in an alike manner . this was the issue of things with them , with whom the first covenant was made . they received it , entred solemnly into the bonds of it , took upon themselves expresly the performance of its terms and conditions , were sprinkled with the blood of it , but they continued not in it , and were dealt withall accordingly . god used the right and authority of an husband with whom a wise breaketh covenant ; he neglected them , shut them out of his house , he deprived them of their dowry or inheritance , and slew them in the wilderness . on this declaration , god promiseth to make another covenant with them , wherein all these evils should be prevented . this is the covenant which the apostle designs to prove better and more excellent than the former . and this he doth principally from the mediator and surety of it , compared with the aaronical priests , whose office and service belonged wholly unto the administration of that first covenant . and he confirms it also from the nature of this covenant itself , especially with respect unto its efficacy and duration . and hereunto this testimony is express , evidencing how this covenant is everlasting , by the grace administred in it , preventive of that evil success which the former had by the sin of the people . hence , he says of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not according unto it , a covenant agreeing with the former neither in promises , efficacy , nor duration . for what is principally promised here , namely the giving of a new heart , moses expresly affirms , that it was not done in the administration of the first covenant . it is neither a renovation of that covenant , nor a reformation of it , but utterly of another nature , by whose introduction and establishment that other was to be abolished , abrogated and taken away , with all the divine worship and service which was peculiar thereunto . and this was that which the apostle principally designed to prove and convince the hebrews of . and from the whole we may observe sundry things . obs. . no covenant between god and man ever was , or ever could be stable and effectual as unto the ends of it , that was not made and confirmed in christ. god first made a covenant with us in adam . there was nothing therein but the meer defectibility of our natures as we were creatures , that could render it ineffectual . and from thence did it proceed . in him we all sinned , by breach of covenant . the son of god had not then interposed himself , nor undertaken on our behalf . the apostle tells us , that in him all things consist , without him they have no consistency , no stability , no duration . so was this other covenant immediately broken . it was not confirmed by the blood of christ. and those who suppose that the efficacy and stability of the present covenant doth depend solely on our own will and diligence , had need not only to assert our nature free from that depravation which it was under when this covenant was broken , but also from that defectibility that was in it before we fell in adam . and such as neglecting the interposition of christ , do betake themselves unto imaginations of this kind , surely know little of themselves , and less of god. . no external administration of a covenant of gods own making , no obligation of mercy on the minds of men , can enable them unto stedfastness in covenant obedience , without an effectual influence of grace from and by jesus christ. for we shall see in the next verses , that this is the onely provision which is made in the wisdom of god to render us stedfast in obedience , and his covenant effectual unto us . . god in making a covenant with any , in proposing the terms of it , retains his right and authority to deal with persons according to their deportment in and towards that covenant : they brake my covenant , and i regarded them not . . gods casting men out of his especial care upon the breach of his covenant , is the highest judgment that in this world can fall on any persons . and we are concerned in all these things . for although the covenant of grace be stable and effectual unto all who are really partakers of it , yet as unto its external administration , and our entring into it by a visible profession , it may be broken unto the temporal and eternal ruine of persons and whole churches . take heed of the golden calf . ver . x , xi , xii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the design of the apostle , or what is the general argument which he is in pursuit of , must still be born in mind throughout the consideration of the testimonies he produceth in the confirmation of it . and this is to prove , that the lord christ is the mediator and surety of a better covenant than that wherein the service of god was managed by the high priests according unto the law. for hence it follows , that his priesthood is greater and far more excellent than theirs . to this end he doth not only prove that god promised to make such a covenant , but also declares the nature and properties of it in the words of the prophet . and so by comparing it with the former covenant , he manifests its excellency above it . in particular in this testimony the imperfection of that covenant is demonstrated from its issue . for it did not effectually continue peace and mutual love between god and the people ; but being broken by them , they were thereon rejected of god. this rendered all the other benefits and advantages of it useless . wherefore the apostle insists from the prophet on these properties of this other covenant , which infallibly prevent the like issue , securing the peoples obedience for ever , and so the love and relation of god unto them as their god. wherefore these three verses give us a description of that covenant whereof the lord christ is the mediator and surety not absolutely and entirely , but as unto those properties and effects of it wherein it differs from the former , so as infallibly to secure the covenant relation between god and the people . that covenant was broken , but this shall never be so , because provision is made in the covenant itself against any such event . and we may consider in the words , . the particle of introduction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , answering the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . the subject spoken of , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the way of making it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which i will make . . the author of it , the lord jehovah ; i will , saith the lord. . those with whom it was to be made , the house of israel . . the time of making it , after those days . . the properties , priviledges , and benefits of this covenant , which are of two sorts . first , of sanctifying , inherent grace ; described by a double consequent . ( ) of gods relation unto them , and theirs to him ; i will be their god , and they shall be my people , ver . . ( ) of their advantage thereby , without the use of such other aids as formerly they stood in need of , ver . . dly , of relative grace , in the pardon of their sins , ver . . and sundry things of great weight will fall into consideration under these several heads . ver . x. for this is the covenant that i will make with the house of israel after those days , saith the lord , i will give my laws into their mind , and write them upon their hearts : and i will be unto them a god , and they shall be to me a people . the introduction of the declaration of the new covenant is by the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendered by it , is variously used , and is sometimes redundant . in the prophet some translate it by an exceptive , sed ; some by an illative , quoniam . and in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by some quamobrem , wherefore ; and others nam , or enim , as we do it by for. and it doth intimate a reason of what was spoken before , namely , that the covenant which god would now make , should not be according unto that , like unto it , which was before made and broken . . the thing promised is a covenant , in the prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and the way of making it , in the prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the usual word whereby the making of a covenant is expressed . for signifying to cut , to strike , to divide , respect is had in it unto the sacrifices wherewith covenants were confirmed . thence also were faedus percutere , and faedus ferire . see gen. . , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is cum , which is joined in construction with it , gen. . . deut. . . the apostle renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that with a dative case without a preposition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will make or confirm unto . he had used before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same purpose . we render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place by a covenant , though afterward the same word is translated by a testament . a covenant properly is a compact or agreement on certain terms mutually stipulated by two or more parties . as promises are the foundation and rise of it , as it is between god and man ; so it compriseth also precepts , or laws of obedience which are prescribed unto man on his part to be observed . but in the description of the covenant here annexed , there is no mention of any condition on the part of man , of any terms of obedience prescribed unto him , but the whole consists in free gratuitous promises , as we shall see in the explication of it . some here conclude that it is onely one part of the covenant that is here described . others observe from hence , that the whole covenant of grace as a covenant is absolute , without any conditions on our part ; which sense estius on this place contends for . but these things must be farther enquired into . . the word berith used by the prophet , doth not only signifie a covenant or compact properly so called ; but a free , gratuitous promise also . yea , sometimes it is used for such a free purpose of god with respect unto other things , which in their own nature are uncapable of being obliged by any moral condition . such is gods covenant with day and night , jer. . , . and so he says , that he made his covenant not to destroy the world by water any more with every living creature , gen. . , . nothing therefore can be argued for the necessity of conditions to belong unto this covenant from the name or term whereby it is expressed in the prophet . a covenant properly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but there is no word in the whole hebrew language of that precise signification . the making of this covenant is declared by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but yet neither doth this require a mutual stipulation upon terms and conditions prescribed unto an entrance into covenant . for it refers unto the sacrifices wherewith covenants were confirmed . and it is applied unto a meer gratuitous promise , gen. . . in that day did god make a covenant with abraham , saying , unto thy seed will i give this land. as unto the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it signifies a covenant improperly ; properly it is a testamentary disposition . and this may be without any conditions on the part of them unto whom any thing is bequeathed . . the whole of the covenant intended is expressed in the ensuing description of it . for if it were otherwise , it could not be proved from thence , that this covenant was more excellent than the former ; especially as to security that the covenant relation between god and the people should not be broken or disannulled . for this is the principal thing which the apostle designs to prove in this place ; and the want of an observation thereof , hath led many out of the way in their exposition of it . if therefore this be not an entire description of the covenant , there might yet be something reserved essentially belonging thereunto which might frustrate this end . for some such conditions might yet be required in it as we are not able to observe , or could have no security that we should abide in the observation of them . and thereon this covenant might be frustrated of its end , as well as the former ; which is directly contrary unto gods declaration of his design in it . . it is evident that there can be no condition previously required , unto our entering into , or participation of the benefits of this covenant antecedent unto the making of it with us . for none think there are any such with respect unto its original constitution ; nor can there be so in respect of its making with us , or our entering into it . for . this would render this covenant inferior in a way of grace unto that which god made with the people at horeb. for he declares that there was not any thing in them that moved him either to make that covenant , or to take them into it with himself . everywhere he asserts this to be an act of his meer grace and favor . yea , he frequently declares , that he took them into covenant , not only without respect unto any thing of good in them , but although they were evil and stubborn . see deut. . , . chap. . , . . it is contrary unto the nature , ends and express properties of this covenant . for there is nothing that can be thought , or supposed to be such a condition , but it is comprehended in the promise of the covenant itself . for all that god requireth in us , is proposed as that which himself will effect by vertue of this covenant . . it is certain , that in the outward dispensation of the covenant , wherein the grace , mercy and terms of it are proposed unto us , many things are required of us in order unto a participation of the benefits of it . for god hath ordained , that all the mercy and grace that is prepared in it , shall be communicated unto us ordinarily in the use of outward means , wherewith a compliance is required of us in a way of duty . to this end hath he appointed all the ordinances of the gospel , the word and sacraments , with all those duties publick and private , which are needful to render them effectual unto us . for he will take us ordinarily into this covenant in and by the rational faculties of our natures , that he may be glorified in them and by them . wherefore these things are required of us , in order unto the participation of the benefits of this covenant . and if therefore any one will call our attendance unto such duties the condition of the covenant , it is not to be contended about , though properly it is not so . for ( ) god doth work the grace of the covenant , and communicate the mercy of it , antecedently unto all ability for the performance of any such duty ; as it is with elect infants . ( ) amongst those who are equally diligent in the performance of the duties intended , he makes a discrimination , preferring one before another . many are called , but few are chosen ; and what hath any one that he hath not received , ( ) he actually takes some into the grace of the covenant , whilest they are engaged in an opposition unto the outward dispensation of it . an example of this grace he gave in paul. . it is evident , that the first grace of the covenant , or gods putting his law in our hearts , can depend on no condition on our part . for whatever is antecedent thereunto , being only a work or act of corrupted nature , can be no condition whereon the dispensation of spiritual grace is superadded . and this is the great ground of them , who absolutely deny the covenant of grace to be conditional ; namely , that the first grace is absolutely promised , whereon and its exercise the whole of it doth depend . . unto a full and compleat interest in all the promises of the covenant , faith on our part , from which evangelical repentance is inseparable , is required . but whereas these also are wrought in us by vertue of that promise and grace of the covenant which are absolute , it is a meer strife about words to contend whether they may be called conditions or no. let it be granted on the one hand , that we cannot have an actual participation of the relative grace of this covenant in adoration and justification , without faith or believing ; and on the other , that this faith is wrought in us , given unto us , bestowed upon us , by that grace of the covenant which depends on no condition in us as unto its discriminating administration , and i shall not concern my self what men will call it . . though there are no conditions properly so called of the whole grace of the covenant , yet there are conditions in the covenant , taking that term in a large sense for that which by the order of divine constitution precedeth some other things , and hath an influence into its existence . for god requireth many things of them whom he actually takes into covenant , and makes partakers of the promises and benefits of it . of this nature is that whole obedience which is prescribed unto us in the gospel , in our walking before god in uprightness ; and there being an order in the things that belong hereunto , some acts , duties and parts of our gracious obedience , being appointed to be means of the farther additional supplies of the grace and mercies of the covenant , they may be called conditions required of us in the covenant , as well as duties prescribed unto us . . the benefits of the covenant are of two sorts : ( ) the grace and mercy which it doth collate . ( ) the future reward of glory which it doth promise . those of the former sort are all of them means appointed of god , which we are to use and improve unto the obtaining of the latter ; and so may be called conditions required on our part . they are only collated on us , but conditions as used and improved by us . . although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the word here used , may signifie , and be rightly rendred a covenant , in the same manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth , yet that which is intended is properly a testament , or a testamentary disposition of good things . it is the will of god in and by jesus christ , his death and bloodshedding , to give freely unto us the whole inheritance of grace and glory . and under this notion the covenant hath no condition , nor are any such either expressed or intimated in this place . obs. . the covenant of grace as reduced into a form of a testament confirmed by the blood of christ , doth not depend on any condition or qualification in our persons , but in a free grant and donation of god , and so are all the good things prepared in it . . the precepts of the old covenant are turned all of them into promises under the new. their preceptive commanding power is not taken away , but grace is promised for the performance of them . so the apostle having declared that the people brake the old covenant , adds that in the new , grace shall be supplied for all the duties of obedience that are required of us . . all things in the new covenant being proposed unto us by the way of promise , it is faith alone whereby we may attain a participation of them . for faith onely is the grace we ought to exercise , the duty we ought to perform , to render the promises of god effectual to us , heb. . . . sense of the loss of an interest in and participation of the benefits of the old covenant , is the best preparation for receiving the mercies of the new. thirdly , the author of this covenant is god himself . i will make it , saith the lord. this is the third time that this expression , saith the lord , is repeated in this testimony . the work expressed in both the parts of it , the disannulling of the old covenant , and the establishment of the new , is such as calls for this solemn interposition of the authority , veracity and grace of god. i will do it , saith the lord. and the mention hereof is thus frequently inculcated , to beget a reverence in us of the work which he so emphatically assumes unto himself . and it teacheth us , that god himself , in and by his own soveraign wisdom , grace , goodness , allsufficiency and power , is to be considered as the onely cause and author of the new covenant . or the abolishing of the old covenant , with the introduction and establishment of the new , is an act of the meer soveraign wisdom , grace and authority of god. it is his gracious disposal of us , and of his own grace . that whereof we had no contrivance , nor indeed the least desire . fourthly , it is declared who this new covenant is made withall . with the house of israel , ver . . they are called distinctly ▪ the house of israel , and the house of judah . the distribution of the posterity of abraham into israel and judah ensued upon the division that fell among the people in the days of rehoboam . before they were called israel only . and as before they were mentioned distinctly , to testifie that none of the seed of abraham should be absolutely excluded from the grace of the covenant , however they were divided among themselves ; so here they are all jointly expressed by their ancient name of israel , to manifest that all distinctions on the account of precedent priviledges should be now taken away , that all israel might be saved . but we have shewed before , that the whole israel of god , or the church of the elect , are principally intended hereby . fifthly , the time of the accomplishment of this promise , or making of this covenant is expressed , after those days . there are various conjectures about the sense of these words , or the determination of the time limited in them . some suppose respect is had unto the time of giving the law on mount sinai . then was the old covenant made with the fathers . but after those days another should be made . but whereas that time , those days were so long past before this prophesie was given out by jeremy , namely , about years , it was impossible but that the new covenant which was not yet given , must be after those days . wherefore it was to no purpose so to express it that it should be after those days , seeing it was impossible that otherwise it should be . some think that respect is had unto the captivity of babylon , and the return of the people from thence . for god then shewed them great kindness , to win them unto obedience . but neither can this time be intended ; for god then made no new covenant with the people , but strictly obliged them unto the terms of the old , mal. . , , . but when this new covenant was to be made , the old was to be abolished and removed , as the apostle expresly affirmeth , ver . . the promise is not of new obligation , or new assistance unto the observance of the old covenant , but of making a new one quite of another nature , which then was not done . some judge that these words , after those days , refer unto what went immediately before , and i regarded them not : which words include the total rejection of the jews . after those days wherein both the house of judah and israel shall be rejected , i will make a new covenant with the whole israel of god. but neither will this hold the tryal . for ( ) supposing that expression , and i regarded them not , to intend the rejection of the jews , yet it is manifest , that their excision and cutting off absolutely , was not in nor for their non-continuance in the old covenant , or not being faithful therein , but for the rejection of the new when proposed unto them . then they fell by unbelief , as the apostle fully manifests , chap. . of this epistle , and rom. . wherefore the making of the new covenant cannot be said to be after their rejection , seeing they were rejected for their-refusal and contempt of it . ( ) by this interpretation , the whole house of israel , or all the natural posterity of abraham would be utterly excluded from any interest in this promise . but this cannot be allowed . for it was not so de facto , a remnant being taken into covenant ; which though but a remnant in comparison of the whole , yet in themselves so great a multitude , as that in them the promises made unto the fathers were confirmed . nor on this supposition would this prediction of a new covenant have been any promise unto them , or any of them , but rather a severe denunciation of judgment . but it is said expresly , that god would make this covenant with them , as he did the former with their fathers , which is a promise of grace and mercy . wherefore after those days , is as much as in those days ; an indeterminate season for a certain . so , in that day , is frequently used in the prophets , isa. . , . zech. . . a time therefore certainly future , but not determined , is all that is intended in this expression , after those days . and herewith most expositors are satisfied . yet is there , as i judge , more in the words . those days seem to me to comprize the whole time alotted unto the oeconomy of the old testament , or dispensation of the old covenant . such a time there was appointed unto it in the counsel of god ; during this season , things fell out as described , ver . . the certain period fixed unto these days , is called by our apostle the time of reformation , chap. . . after those days ; that is in or at their expiration , when they were coming unto their end , whereby the first covenant waxed old and decayed , god would make this covenant with them . and although much was done towards it before those days came absolutely unto an end , and did actually expire , yet is the making of it said to be after those days , because being made in the wane and declension of them , it did by its making , put a full and final end unto them . this in general was the time here designed for the making and establishing of the new covenant . but we must yet farther enquire into the precise time of the accomplishment of this promise . and i say , the whole of it cannot be limited unto any one season absolutely , as though all that was intended in gods making of this covenant , did consist in any one individual act . the making of the old covenant with the fathers , is said to be in the day wherein god took them by the hand , to bring them out of the land of egypt . during the season intended , there were many things that were preparatory to the making of that covenant , or to the solemn establishment of it . so was it also in the making of the new covenant . it was gradually made and established , and that by sundry acts preparatory for it , or confirmatory of it . and there are six degrees observable in it . . the first peculiar entrance into it was made by the ministry of john the baptist. him had god raised to send under the name , in the spirit and power of elijah , to prepare the way of the lord , mal. . hence is his ministry called the beginning of the gospel , mark . , . until his coming , the people were bound absolutely and universally unto the covenant in horeb , without alteration or addition in any ordinance of worship . but his ministry was designed to prepare them , and to cause them to look out after the accomplishment of this promise of making the new covenant , mal. . , , . and those by whom his ministry was despised , did reject the counsel of god against themselves , that is unto their ruine ; and made themselves liable to that utter excision , with the threatnings whereof the writings of the old testament are closed , mal. . . he therefore called the people off from resting in , or trusting unto the priviledges of the first covenant , mat. . , , . preached unto them a doctrine of repentance , and instituted a new ordinance of worship , whereby they might be initiated into a new state or condition , a new relation unto god. and in his whole ministry he pointed at , directed and gave testimony unto him who was then to come to establish this new covenant . this was the beginning of the accomplishment of this promise . . the coming in the flesh and personal ministry of our lord jesus christ himself , was an eminent advance and degree therein . the dispensation of the old covenant did yet continue . for he himself as made of a woman , was made under the law , yielding obedience unto it , observing all its precepts and institutions . but his coming in the flesh laid an axe unto the root of that whole dispensation . for therein the main end that god designed thereby towards that people was accomplished . the interposition of the law was now to be taken away , and the promise to become all unto the church . hence upon his nativity this covenant was proclaimed from heaven , as that which was immediately to take place , luk. . , . but it was more fully and evidently carried on in and by his personal ministry . the whole doctrine thereof was preparatory unto the immediate introduction of this covenant . but especially there was therein and thereby , by the truth which he taught , by the manner of his teaching , by the miracles which he wrought , in conjunction with an open accomplishment of the prophesies concerning him , evidence given that he was the messiah , the mediator of the new covenant . herein was a declaration made of the person in and by whom it was to be established ; and therefore he told them , that unless they believed it was he who was so promised , they should dye in iheir sins . . the way for the introduction of this covenant being thus prepared , it was solemnly enacted and confirmed in and by his death . for herein he offered that sacrifice to god whereby it was established . and hereby the promise properly became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a testament , as our apostle proves at large , chap. . , , . and he declares in the same place , that it answered those sacrifices whose blood was sprinkled on the people , and the book of the law , in the confirmation of the first covenant , which things must be treated of afterwards . this was the center wherein all the promises of grace did meet , and from whence they derived their efficacy . from henceforward the old covenant , and all its administrations , having received their full accomplishment , did abide only in the patience of god , to be taken down and removed out of the way in his own time and manner . for really and in themselves , their force and authority did then cease , and was taken away . see eph. . , , . col. . , . but our obligation unto obedience , and the observance of commands , though formally and ultimately it be resolved into the will of god , yet immediately it respects the revelation of it , by which we are directly obliged . wherefore although the causes of the removal of the old covenant had already been applied thereunto ; yet the law and its institutions were still continued not only lawful but useful unto the worshippers , until the will of god concerning their abrogation was fully declared . . this new covenant had the complement of its making and establishment in the resurrection of christ. for in order hereunto the old was to have its perfect end . god did not make the first covenant , and therein revive , represent and confirm the covenant of works with the promise annexed unto it , meerly that it should continue for such a season , and then die of its self , and be arbitrarily removed . but that whole dispensation had an end which was to be accomplished , and without which it was not consistent with the wisdom or righteousness of god to remove it , or take it away . yea nothing of it could be removed , until all was fulfilled . it was easier to remove heaven and earth , than to remove the law as unto its right and title to rule the souls and consciences of men before all was fulfilled . and this end had two parts . ( ) the perfect fulfilling of the righteousness which it required . this was done in the obedience of christ , the surety of the new covenant , in the stead of them with whom the covenant was made . ( ) that the curse of it should be undergone . until this was done , the law could not quit its claim unto power over sinners . and as this curse was undergone in the suffering , so it was absolutely discharged in the resurrection of christ. for the pains of death being loosed , and he delivered from the state of the dead , the sanction of the law was declared to be void , and its curse answered . hereby did the old covenant so expire , as that the worship which belonged unto it , was only for a while continued in the patience and forbearance of god towards that people . . the first solemn promulgation of this new covenant , so made , ratified and established , was on the day of pentecost seven weeks after the resurrection of christ. and it answered the promulgation of the law on mount sinai , the same space of time after the delivery of the people out of egypt . from this day forward the ordinances of worship , and all the institutions of the new covenant became obligatory unto all believers . then was the whole church absolved from any duty with respect unto the old covenant , and the worship of it , though it were not manifest as yet in their consciences . . the question being stated about the continuance of the obligatory force of the old covenant , the contrary was solemnly promulged by the apostles under the infallible conduct of the holy ghost , acts . these were the articles , or the degrees of the time intended in that expression , after those days , all of them answering the several degrees whereby the old vanished and disappeared . the circumstances of the making of this covenant being thus cleared , the nature of it in its promises is next proposed unto us . and in the exposition of the words , we must do these two things . ( ) inquire into the general nature of these promises . ( ) particularly and distinctly explain them . . the general nature both of the covenant , and of the promises , whereby it is here expressed , must briefly be enquired into , because there are various apprehensions about them . for some suppose that there is an especial efficacy towards the thing mentioned , intended in these promises and no more ; some judge that the things themselves , the event and end are so promised . in the first way schlictingius expresseth himself on this place , non ut olim curabo leges meas in lapideis tantum tabulis inscribi , sed tale faedus cum illis feriam ut meae leges ipsis eorum mentibus & cordibus insculpantur — apparet haec verba intra vim & efficaciam accipienda esse , non vero ad ipsum inscriptionis effectum necessariò porrigenda , qui semper in libera hominis potestate positus est ; quod ipsum docent & sequentia dei verba , v. . quibus ipse deus causam seu modum ac rationem bujus rei aperit , quae ingenti illius gratia ac misericordia populo exhibenda continetur . hac futurum dicit ut populus tanto ardore sibi serviat , suásque leges observet . — sensus ergo est ; tale percutiam faedus quod maximas & sufficientissimas vires habebit populum meum in officio continendi . and another , i will instead of these external carnal ordinances and observations , give them spiritual commands for the regulating of their affections , precepts most agreeable unto all men , ( made ) by the exceeding greatness of that grace and mercy : in this and many other particulars , i shall incline their affections willingly to receive my law. the sense of both is , that all which is here promised , consisteth in the nature of the means , and their efficacy from thence , to incline , dispose , and engage men unto the things here spoken of ; but not to effect them certainly and infallibly in them to whom the promise is given . and it is supposed that the efficacy granted , ariseth from the nature of the precepts of the gospel which are rational , and suited unto the principles of our intellectual natures . for these precepts enlivened by the promises made unto the observance of them , with the other mercies wherewith they are accompanied in gods dealing with us , are meet to prevail on our minds and wills unto obedience ; but yet when all is done , the whole issue depends on our own wills , and their determination of themselves one way or other . but these things are not only liable unto many just exceptions , but do indeed overthrow the whole nature of the new covenant , and the text is not expounded , but corrupted by them ; wherefore they must be removed out of the way and . the exposition given , can no way be accommodated unto the words , so as to grant a truth in their plain literal sense . for whereas god says , he will put his laws in their mind , and write them in their heart , and they shall all know him , which declares what he will effectually do ; the sense of their exposition is , that indeed he will not do so , only he will do that which shall move them , and persuade them to do that themselves which he hath promised to do himself , and that whether they ever do so or no. but if any one concerning whom god says that he will write his law in his heart , have it not so written , be it on what account it will , suppose it be that the man will not have it so written , how can the promise be true , that god will write his law in his heart ? it is a sorry apology to say , that god in making that promise , did not foresee the obstruction that would arise , or could not remove it when it did so . . it is the event , or the effect itself that is directly promised , and not any such efficacy of means as might be frustrate . for the weakness and imperfection of the first covenant was evidenced hereby , that those with whom it was made continued not in it . hereon god neglected them , and the covenant became unprofitable , or at least unsuccessful as unto the general end of continuing the relation between god and them , of his being their god , and they being his people . to redress this evil , and prevent the like for the future , that is , effectually to provide that god and his people may always abide in that blessed covenant relation , he promiseth the things themselves , whereby it might be secured . that which the first covenant could not effect , that god promised to work in and by the new. . it is nowhere said nor intimated in the scripture , that the efficacy of the new covenant , and the accomplishment of the promises of it , should depend on and arise from the suitableness of its precepts unto our reason , or natural principles , but it is universally and constantly ascribed unto the efficacy of the spirit and grace of god , not only enabling us unto obedience , but enduing of us with a spiritual , supernatural , vital principle , from which it may proceed . . it is true , that our own wills , or the free actings of them , are required in our faith and obedience ; whence it is promised , that we shall be willing in the day of his power . but that our wills are left absolutely herein unto their own liberty and power , without being inclined and determined by that grace of god , is that pelagianism which hath long attempted the church , but which shall never absolutely prevail . . the putting the laws of god in our minds , and the writing of them in our hearts , that we may know him , and fear him always , is promised in the same way and manner , as is the forgiveness of sin , ver . . and it is hard to affix such a sense unto that promise , as that god will use such and such means , that our sins may be pardoned , which yet may all of them fail . . as this exposition is no way suited unto the words of the text , nor of the context , or scope of the place , so indeed it overthrows the nature of the new covenant , and the grace of our lord jesus christ which comes thereby . for . if the effect itself , or the thing mentioned are not promised , but only the use of means left unto the liberty of mens wills whether they will comply with them or no , then the very being of the covenant whether it shall ever have any existence or no , depends absolutely on the wills of men , and so may not be . for it is not the proposal of the terms of the covenant , and the means whereby we may enter into it , that is called the making of this covenant with us , but our real participation of the grace and mercy promised in it . this alone gives a real existence unto the covenant itself , without which it is not a covenant : nor without it , is it properly made with any . . the lord christ would be made hereby the mediator of an uncertain covenant . for if it depend absolutely on the wills of men , whether they will accept of the terms of it , and comply with it or no , it is uncertain what will be the event , and whether ever any one will do so or no. for the will being not determined by grace , what its actings will be , is altogether uncertain . . the covenant can hereon in no sense be a testament , which our apostle afterwards proves that it is , and that irrevocably ratified by the death of the testator . for there can on this supposition be no certain heir unto whom christ did bequeath his goods , and the inheritance of mercy , grace and glory . this would make this testament inferior unto that of a wise man , who determines in particular unto whom his goods shall come . . it takes away that difference between this and the former covenant , which it is the main scope of the apostle to prove ; at least leave the difference , to consist only in the gradual efficacy of outward means , which is most remote from his purpose . for there were by the old covenant means supplied to induce the people unto constant obedience , and those in their kind powerful . this is pleaded by moses , in the whole book almost of deuteronomy . for the scope of all his exhortation unto obedience , is to shew that god had so instructed them in the knowledge of his will by giving of the law , and had accompanied his teachings with so many signal mercies , such effects of his mighty power , goodness and grace , that the covenant , accompanied with such promises and threatnings , that therein life and death , temporal and eternal were set before them , all which made their obedience so reasonable and necessary , that nothing but profligacy in wickedness could turn them from it . to this purpose are discourses multiplied in that book . and yet notwithstanding all this , it is added , that god had not circumcised their hearts to fear him and obey him always , as it is here promised . the communication of grace effectual , producing infallibly the good things proposed and promised in the minds and hearts of men , belonged not unto that covenant . if therefore there be no more in the making of the new covenant , but only the adding of more forcible outward means and motives , more suitable unto our reasons , and meet to work on our affections , it differs only in some unassignable degrees from the former . but this is directly contrary unto the promise in the prophet , that it shall not be according unto it , or of the same kind , no more than christ the high-priest of it should be a priest after the order of aaron . . it would on this supposition follow , that god might fulfill his promise of putting his laws in the minds of men , and writing them in their hearts , and yet none have the law put into their minds , nor written in their hearts ; which things are not reconcileable by any distinction unto the ordinary reason of mankind . wherefore we must grant , that it is the effect , the event in the communication of the things promised , that is ascribed unto this covenant , and not only the use and application of means unto their production . and this will yet further appear in the particular exposition of the several parts of it . but yet before we enter thereon , two objections must be removed , which may in general be laid against our interpretation . . this covenant is promised as that which is future , to be brought in at a certain time , after those days , as hath been declared . but it is certain , that the things here mentioned , the grace and mercy expressed were really communicated unto many both before and after the giving of the law , long ere this covenant was made . for all who truly believed and feared god , had these things effected in them by grace ; wherefore their effectual communication cannot be esteemed a property of this covenant which was to be made afterwards . ans. this objection was sufficiently prevented in what we have already discoursed concerning the efficacy of the grace of this covenant , before itself was solemnly consummated . for all things of this nature that belong unto it do arise and spring from the mediation of christ , or his interposition on the behalf of sinners wherefore this took place from the giving of the first promise , the administration of the grace of this covenant did therein and then take its date . howbeit the lord christ had not yet done that whereby it was solemnly to be confirmed , and that whereon all the vertue of it did depend . wherefore this covenant is promised now to be made , not in opposition unto what grace and mercy was derived from it both before and under the law , nor as unto the first administration of grace from the mediator of it ; but in opposition unto the covenant of sinai , and with respect unto its outward solemn confirmation . . if the things themselves are promised in the covenant , then all those with whom this covenant is made , must be really and effectually made partakers of them . but this is not so ; they are not all actually sanctified , pardoned and saved , which are the things here promised . ans. the making of this covenant may be considered two ways . ( ) as unto the preparation and proposition of its terms and conditions . ( ) as unto the internal stipulation between god and the souls of men . in this sense alone god is properly said to make this covenant with any . the preparation and proposition of laws is not the making of the covenant . and therefore all with whom this covenant is made , are effectually sanctified , justified and saved . these things being premised , as it was necessary they should be , unto the right understanding of the mind of the holy ghost , i shall proceed unto the particular parts of the covenant as here expressed ; namely , in the blessed properties and effects of it , whereby it is distinguished from the former . the two first expressions are of the same nature and tendency , i will put my laws in their mind , and write them in their hearts . in general it is the reparation of our nature , by the restauration of the image of god in us , that is , our sanctification , which is promised in these words . and there are two things in the words both doubly expressed . ( ) the subject wrought upon , which is the mind and the heart . ( ) the manner of producing the effect mentioned in them , and that is by putting and writing . and ( ) the things by these means so communicated , which is the laws of god. . the subject spoken of , is the mind and heart . when the apostle treats of the depravation and corruption of our nature , he placeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ephes. . . that is , the mind and the heart . these are in the scripture the seat of natural corruption , the residence of the principle of alienation from the life of god , which is in us . wherefore the renovation of our natures consists in the rectifying and curing of them , in the furnishing them with contrary principles of faith , love and adherence unto god. and we may observe , that the grace of our lord jesus christ in the new covenant , in its being and existence , in its healing repairing efficacy , is as large and extensive as sin in its residence and power to deprave our natures . this is the difference about the extent of the new covenant , and the grace of it . some would have it to extend unto all persons in its tender and conditional proposition , but not unto all things , as unto its efficacy in the reparation of our natures . others assert it to extend unto all the effects of sin in the removal of them , and the cure of our natures thereby , but as unto persons it is really extended unto none , but those in whom these effects are produced , whatever be its outward administration , which was also always limited , unto whom i do subscribe . the first thing mentioned is the mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the inward part . the mind is the most secret inward part or power of the soul. and the prophet expresseth it by the inward part , because it is the onely safe and useful repository of the laws of god. when they are there laid up , we shall not lose them , neither men nor devils can take them from us . and he also declares wherein the excellency of covenant obedience doth consist . it is not in the conformity of our outward actions unto the law that be required therein also ; but it principally lieth in the inward parts , where god searcheth for , and regardeth truth in sincerity , psal. . . wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the mind and understanding , whose natural depravation is the spring and principle of all disobedience , the cure whereof is here promised in the first place . in the outward administration of the means of grace the affections , and if i may so speak , the more outward part of the soul are usually first affected and wrought upon . but the first real effect of the internal promised grace of the covenant , is on the mind , the most spiritual and inward part of the soul. this in the new testament is expressed by the renovation of the mind , rom. . . col. . . and the opening of the eyes of our understandings , ephes. . , . god shining into our hearts , to give us the knowledge of his glory in the face of jesus christ , cor. . . hereby the enmity against god ; the vanity , darkness and alienation from the life of god , which the mind naturally is possessed and filled withall , are taken away and removed . of the nature of which work i have treated at large elsewhere . for the law of god in the mind , is the saving knowledge of the mind and will of god , whereof the law is the revelation , communicated unto it , and implanted in it . . the way whereby god in the covenant of grace thus works on the mind , is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so the apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and i will give . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving , may by an exallage be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will give . so is it expressed in the next clause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the future tense , i will write . the word in the prophet is , i will give ; we render it , i will put . but there are two things intimated in the word . ( ) the freedom of the grace promised ; it is a meer grant , gift or donation of grace . ( ) the efficacy of it . that which is given of god unto any is received by them , otherwise it is no gift . and this latter is well expressed by the word used by us , i will put , which expresseth an actual communication , and not a fruitless tender . this the apostle renders emphatically , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this is that which i do , am doing in this covenant ; namely , freely giving that grace whereby my laws shall be emplanted on the minds of men . to shew in general before we proceed to the nature of this work , so far as is necessary unto the exposition of the words , we may here consider what was observed in the third place , namely , what it is that is thus promised to be communicated , and so carry it on with us unto the other clause of this promise . that which is to be put into this spiritual receptacle , is in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my laws , in the plural number . expositors inquire what laws are here intended , whether the moral law only , or others also . but there is no need of such enquiry . there is a metonomy of the subject and effect in the words . it is that knowledge of the mind and will of god , which is revealed in the law , and taught by it which is promised . the laws of god therefore are here taken largely , for the whole revelation of the mind and will of god. so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originally signifie doctrine , or instruction . by what way or revelation soever god makes known himself and his will unto us , requiring our obedience therein , it is all comprised in that expression of his laws . from these things we may easily discern the nature of that grace which is contained in this first branch of the first promise of the covenant . and this is the effectual operation of his spirit in the renovation and saving illumination of our minds , whereby they are habitually made conformable unto the whole law of god , that is , the rule and the law of our obedience in the new covenant , and enabled unto all acts and duties that are required of us . and this is the first grace promised and communicated unto us by vertue of this covenant , as it was necessary that so it should be . for ( ) the mind is the principal seat of all spiritual obedience . ( ) the proper and peculiar actings of the mind in discerning , knowing , judging , must go before the actings of the will and affections , much more all outward practices . ( ) the depravation of the mind is such by blindness , darkness , vanity , and enmity , that nothing can inflame our souls , or make an entrance towards the reparation of our natures , but an internal , spiritual , saving operation of grace upon the mind . ( ) faith itself is principally ingenerated by an infusion of saving light into the mind , cor. . , . so all the beginnings and entrances into the saving knowledge of god , and thereon of obedience unto him , are effects of the grace of the covenant . secondly , the second part of this first promise of the covenant is expressed in these words , and will write them upon their hearts ; which is that which renders the former part actually effectual . expositors generally observe , that respect is had herein unto the giving of the law on mount sinai , that is , in the first covenant . for then the law , that is the ten words , was written in tables of stone . and although the original tables were broken by moses when the people had broken the covenant , yet would not god alter that dispensation , nor write his laws any other way , but commanded new tables of stone to be made , and wrote them therein . and this was done , not so much to secure the outward letter of them , as to represent the hardness of the hearts of the people unto whom they were given . god did not , god would not by vertue of that covenant otherwise dispose of his law. and the event that ensued hereon , was , that they brake these laws , and abode not in obedience . this event god promiseth to obviate and prevent under the new covenant , and that by writing these laws now in our hearts , which he wrote before only in tables of stone ; that is , he will effectually work that obedience in us which the law doth require , for he worketh in us both to will and to do of his own good pleasure . the heart as distinguished from the mind , compriseth the will and the affections ; and they are compared unto the tables wherein the letter of the law was engraven . for as by that writing and engraving , the tables received the impression of the letters and words wherein the law was contained , which they did firmly retain and represent , so as that although they were stones still in their nature , yet were they nothing but the law in their use ; so by the grace of the new covenant there is a durable impression of the law of god on the wills and affections of men , whereby they answer it , represent it , comply with it , and have a living principle of it abiding in them . wherefore as this work must necessarily consist of two parts , namely , the removal out of the heart of whatever is contrary unto the law of god , and the implanting of principles of obedience thereunto ; so it comes under a double description or denomination in the scripture . for sometimes it is called a taking away of the heart of stone , or circumcising of the heart ; and sometimes the giving of an heart of flesh , the writing of the law in our hearts , which is the renovation of our natures into the image of god in righteousness and the holiness of truth . wherefore in this promise the whole of our sanctification in its beginning and progress , in its work upon our whole souls , and all their faculties is comprized . and we may observe , . the work of grace in the new covenant passeth on the whole soul in all its faculties , powers and affections , unto their change and renovation . the whole was corrupted , and the whole must be renewed . the image of god was originally in and upon the whole , and on the loss of it the whole was depraved ; see thess. . . . to take away the necessity and efficacy of renewing , changing , sanctifying grace , consisting in an internal , efficacious operation of the principles , habits and acts of internal grace and obedience , is plainly to overthrow and reject the new covenant . . we bring nothing to the new covenant but our hearts as tables to be writters in , with the sense of the insufficiency of the precepts and promises of the law with respect unto our own ability to comply with them . the last thing in the words , is the relation that ensues hereon between god and his people . i will be unto them a god , and they shall be my people . this is indeed a distinct promise by itself , summarily comprizing all the blessings and priviledges of the covenant . and it is placed in the center of the account given of the whole , as that from whence all the grace of it doth spring , wherein all the blessings of it do consist , and whereby they are secured . howbeit in this place it is peculiarly mentioned , as that which hath its foundation in the foregoing promise . for this relation which implies mutual acquiescency in each other , could not be , nor ever had been , if the minds and hearts of them who are to be taken into it , were not changed and renewed . for neither could god approve of , and rest in his love towards them , whilest they were enemies unto him in the depravation of their natures ; nor could they find rest or satisfaction in god , whom they neither knew , nor liked , nor loved . this is the general expression of any covenant-relation between god and men ; he will be unto them a god , and they shall be a people unto him . and it is frequently made use of with respect unto the first covenant , which yet was disannulled . god owned the people therein for his peculiar portion , and they avouched him to be their god alone . nor can this be spoken of god and any people , but on the ground of an especial covenant . it is true , god is the god of all the world , and all people are his , yea , he is a god unto them all . for as he made them , so he sustains , rules , and governeth them in all things by his power and providence . but with respect hereunto , god doth not freely promise that he will be a god unto any , nor can so do . for his power over all , and his rule of all things is essential and natural unto him , so as it cannot otherwise be . wherefore as thus declared , it is a peculiar expression of an especial covenant relation . and the nature of it is to be expounded by the nature and properties of that covenant which it doth respect . two things we must therefore consider , to discover the nature of this relation . ( ) the foundation of it . ( ) the mutual actings in it by vertue of this relation . unto the manifestation of the foundation of it , some things must be premised . . upon the entrance of sin there continued no such covenant relation between god and man , as that by virtue thereof , he should be their god , and they should be his people . god continued still in the full enjoyment of his soveraignty over men , which no sin , nor rebellion , nor apostasie of man could in the least impeach . and man continued under an obligation unto dependance on god , and subjection unto his will in all things . for these cannot be separated from his nature and being , until final judgment be executed , after which god rules over them only by power , without any respect unto their wills or obedience . but that especial relation of mutual interest by virtue of the first covenant ceased between them . . god would not enter into any other covenant with sinful fallen man to be a god unto them , and to take them to be a peculiar people unto him immediately in their own persons ; nor was it consistent with his wisdom and goodness so to do . for if man was not stedfast in gods covenant , but brake and disannulled it when he was sinless and upright , only created with a possibility of defection , what expectations could there be that now he was fallen , and his nature wholly depraved , any new covenant should be of use unto the glory of god , or advantage of man ? to enter into a new covenant that must necessarily be broken unto the aggravation of the misery of man , became not the wisdom and goodness of god. if it be said , god might have so made a new covenant immediately with man , so as to secure their future obedience , and so to have made it firm and stable ; i answer it would not have become the divine wisdom and goodness to have dealt better with men after their rebellion and apostasie than before , namely on their own account . he did in our first creation communicate unto our nature all that grace , and all those priviledges which in his wisdom he thought meet to endow it withall , and all that was necessary to make them who were partakers of it everlastingly blessed . to suppose that on its own account alone he would immediately collate more grace upon it , is to suppose him singularly well pleased with our sin and rebellion . this then god would not do . wherefore . god provided in the first place that there should be a mediator , a sponsor , an undertaker , with whom alone he would treat about a new covenant , and so establish it . for there were in the contrivance of his grace and wisdom concerning it , many things necessary unto it that could no otherwise be enacted and accomplished . nay there was not any one thing in all the good which he designed unto mankind in this covenant in a way of love , grace and mercy , that could be communicated unto them , so as that his honor and glory might be advanced thereby , without the consideration of this mediator , and what he undertook to do . nor could mankind have yielded any of that obedience unto god , which he would require of them , without the interposition of this mediator on their behalf . it was therefore with him that god firstly made this covenant . how it was needful that this mediator should be god and man in one person ; how he became so to undertake for us , and in our stead ; what was the especial covenant between god and him as unto the work which he undertook personally to perform , have according unto our poor weak measure and dark apprehension of these heavenly things , been declared at large in our exercitations on this epistle , and yet more fully in our discourse of the mystery and glory of the person of christ. wherefore as unto this new covenant , it was firstly made with jesus christ the surety of it and undertaker in it . for , . god neither would , nor salvâ justitiâ , sapientiâ & honore , could treat immediately with sinful rebellious men on terms of grace for the future , until satisfaction was undertaken to be made for sins past , or such as should afterwards fall out . this was done by christ alone , who was therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this covenant , and all the grace of it . see cor. . , . gal. . , . rom. . . . no restipulation of obedience unto god could be made by man , that might be a ground of entering into a covenant intended to be firm and stable . for whereas we had broken our first covenant engagement with god in our best condition , we were not likely of our selves to make good a new engagement of an higher nature than the former . who will take the word or the security of a bankrupt for thousands , who is known not to be worth one farthing ; especially if he have wasted a former estate in luxury and riot , continuing an open slave to the same lusts ? wherefore it was absolutely necessary , that in this covenant there should be a surety to undertake for our answering and firm standing unto the terms of it . without this the event of this new covenant which god would make as a singular effect of his wisdom and grace , would neither have been glory to him , nor advantage unto us . . that grace which was to be the spring of all the blessings of this covenant unto the glory of god , and salvation of the church , was to be deposited in some safe hand , for the accomplishment of these ends . in the first covenant god at once committed unto man that whole stock of grace which was necessary to enable him unto the obedience of it . and the grace of reward which he was to receive upon the performance of it , god reserved absolutely in his own hand ; yea so as that perhaps man did not fully understand what it was . but all was lost at once that was committed unto our keeping , so as that nothing at all was left to give us the least relief as unto any new endeavors . wherefore god will now secure all the good things of this covenant , both as to grace and glory , in a third hand , in the hand of a mediator . hereon the promises are made unto him , and the fulness of grace is laid up in him , john . . col. . . chap. . . eph. . . cor. . . . as he was the mediator of this covenant , god became his god , and he became the servant of god in a peculiar manner . for he stood before god in this covenant , as a publick representative of all the elect. see our comment on chap. . , . chap. . . god is a god unto him in all the promises he received on the behalf of his mystical body ; and he was his servant in the accomplishment of them , as the pleasure of the lord was to prosper in his hand . . god being in this covenant a god and father unto christ , he became by vertue thereof to be our god and father , john . . heb. . , . and we became heirs of god , joint heirs with christ ; and his people to yield him all sincere obedience . and these things may suffice briefly , to declare the foundation of that covenant relation which is here expressed . wherefore the lord christ god and man undertaking to be the mediator between god and man , and a surety on our behalf , is the spring and head of the new covenant , which is made and established with us in him . secondly , the nature of this covenant-relation is expressed on the one side and the other ; i will be unto them a god , and they shall be to me a people . . on the part of god it is , i will be unto them a god ; or as it is elsewhere expressed , i will be their god. and we must make a little enquiry into this unspeakable priviledge , which eternity only will fully unfold . . the person speaking is included in the verb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will be ; i jehovah who make this promise . and herein god proposeth unto our faith all the glorious properties of his nature . i who am that i am , jehovah , goodness and being itself , and the cause of all being and goodness to others ; infinitely wise , powerful , righteous , &c. i that am all this , and in all that i am , will be so . here lies the eternal spring of the infinite treasures of the supplies of the church here and for ever . whatever god is in himself , whatever these properties of his nature extend to , in it all god hath promised to be our god. gen. . . i am god almighty , walk before me . hence to give establishment and security unto our faith , he hath in his word revealed himself by so many names , titles , properties , and that so frequently ; it is that we may know him who is our god , what he is , and what he will be unto us . and the knowledge of him as so revealing himself , is that which secures our confidence , faith , hope , fear and trust . the lord will be a refuge for the oppressed , a refuge in time of trouble ; and they that know thy name , will put their trust in thee , psal. . , . . what he promiseth is , that he will be a god unto us . now although this compriseth absolutely every thing that is good , yet may the notion of being a god unto any , be referred unto two general heads . ( ) an all-sufficient preserver ; and ( ) an all-sufficient rewarder : so himself declares the meaning of this expression , gen. . . gen. . . i will be all this unto them that i am a god unto in the way of preservation and recompence , heb. . . . the declared rule and measure of gods actings towards us as our god , is the promises of the covenant both of mercy , grace , pardon , holiness , perseverance , protection , success and spiritual victory in this world , and of eternal glory in the world to come . in and by all these things will he , in all that he is in himself , be a god unto those whom he takes into this covenant . . it is included in this part of the promise , that they that take him to be their god , they shall say , thou art my god , hos. . . and carry it towards him according unto what infinite goodness , grace , mercy , power and faithfulness do require . and we may observe , . as nothing less than god becoming our god could relieve , help and save us , so nothing more can be required thereunto . . the efficacy , security and glory of this covenant depend originally on the nature of god , immediately and actually on the mediation of christ. it is the covenant that god makes with us in him as the surety thereof . . it is from the engagement of the properties of the divine nature that this covenant is ordered in all things and sure . infinite wisdom hath provided it , and infinite power will make it effectual . . as the grace of this covenant is inexpressible ; so are the obligations it puts upon us unto obedience . the relation of man unto god is expressed in these words , and they shall be unto me a people , or they shall be my people . and two things are contained herein . ( ) gods owning of them to be his in a peculiar manner , according to the tenor and promise of this covenant , and dealing with them accordingly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pet. . . a peculiar people . let others take heed how they meddle with them , lest : they intrench on gods propriety , jer. . . ( ) there is included in it that which is essentially required unto their being his people , namely , the profession of all subjection or obedience unto him , and all dependence upon him . wherefore this also belongs unto it , namely , their avouching this god to be their god , and their free engagement unto all that obedience which in the covenant he requireth . for although this expression . and they shall be unto me a people , seem only to denote an act of gods grace , assuming of them into that relation unto himself ; yet it includes their avouching him to be their god , and their voluntary engagement of obedience unto him as their god. when he says , ye are my people ; they also say , thou art my god , hos. . . yet is it to be observed , . that god doth as well undertake for our being his people , as he doth for his being our god. and the promises contained in this verse do principally aim at that end , namely the making of us to be a people unto him . . those whom god makes a covenant withall , are his in a peculiar manner , and the profession hereof is that which the world principally maligneth in them , and ever did so from the beginning . v e r. xi . and they shall not teach every man his neighbour , and every man his brother , saying , know the lord : for all shall know me , from the least to the greatest . the second general promise declaring the nature of the new covenant , is expressed in this verse . and the matter of it is set down , ( ) negatively , in opposition unto what was in use and necessary under the first covenant . ( . ) positively , in what should take place in the room of it , and be enjoyed under this new covenant , and by vertue of it . . in the former part we may observe the vehemency of the negation in the redoubling of the negative particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they shall by no means do so , that shall not be the way and manner with them whom god makes this covenant withall . and this is designed to fix our minds on the consideration of the priviledge which is enjoyed under the new covenant , and the greatness of it . . the thing thus denied is teaching , not absolutely , but as unto a certain way and manner of it . the negation is not universal as unto teaching , but restrained unto a certain kind of it , which was in use and necessary under the old covenant . and this necessity was either from gods institution , or from practice taken up among themselves which must be inquired into . . the subject matter of this teaching , or the matter to be taught , was the knowledge of god , know the lord. the whole knowledge of god prescribed in the law is here intended . and this may be reduced unto two heads . ( ) the knowing of him , and the taking him thereon to be god , to be god alone which is the first command . ( ) his mind and will as unto the obedience which the law required in all the institutions and precepts thereof ; all the things which god revealed for their good , deut. . . revealed things belong unto us and our children , that we may do all the words of this law. . the manner of the teaching whose continuation is denied , is exemplified in a distribution into teachers , and them that are taught ; every man his brother , and every man his neighbour . and herein ( ) the universality of the duty , every one , is expressed ; and therefore it was reciprocal . every one was to teach , and every one was to be taught , wherein yet respect was to be had unto their several capacities . ( ) the opportunity for the discharging of the duty is also declared from the mutual relation of the teachers , and them that are taught ; every one his neighbour , and his brother . secondly , the positive part of the promise consists of two parts . . the things promised , which is the knowledge of god , they shall all know me . and this is placed in opposition unto what is denied ; they shall not teach one another , saying , know the lord. but this opposition is not as unto the act or duty of teaching , but as unto the effect , or saving knowledge itself . the principal efficient cause of our learning the knowledge of god under the new covenant , is included in this part of the promise . this is expressed in another prophet and promise , they shall be all taught of god. and the observation hereof will be of use unto us in the exposition of this text. . there is added the universality of the promise with respect unto them with whom this covenant is made ; all of them from the least udto the greatest . a proverbial speech , signifying the generality intended without exception , jerem. . . every one from the least unto the greatest , is given unto covetousness . this text hath been looked on as attended with great difficulty and much obscurity , which expositors generally rather conceal , than remove . for from the vehement denial of the use of that sort or kind of teaching which was in use under the old testament , some have apprehended and contended that all outward stated ways of instruction under the new testament are useless and forbidden . hereon by some all the ordinances of the church , the whole ministery and guidance of it hath been rejected ; which is in sum , that there is no such thing as a professing church in the world . but yet those who are thus minded , are no way able to advance their opinion , but by a direct contradiction unto this promise in their own sense of it . for they endeavor in what they do to teach others their opinion , and that not in the way of a publick ordinance , but every one his neighbor ; which if any thing , is here denied in an especial manner . and the truth is , that if all outward teaching be absolutely and universally forbidden , as it would quickly fill the world with darkness and brutish ignorance , so if any one should come to the knowledge of the sense of this or any other text of scripture , it would be absolutely unlawful for him to communicate it unto others . for to say know the lord , or the mind of god in this text , either to neighbor or brother would be forbidden . and of all kinds of teaching that by a publick ministery in the administration of the ordinances of the church , which alone is contended against from these words , seems least to be intended . for it is private , neighborly , brotherly instruction only that is expressed . wherefore if on a supposition of the prohibition of such outward instruction any one shall go about to teach another , that the publick ordinances of the church are not to be allowed as a means of teaching under the new testament , he directly falls under the prohibition here given in his own sense , and is guilty of the violation of it . wherefore these words must necessarily have another sense , as we shall see they have , in the exposition of them , and that plain and obvious . howbeit some learned men have been so moved with this objection , as to affirm , that the accomplishment of this promise of the covenant belongs unto heaven , and the state of glory . for therein alone they say we shall have no more need of teaching in any kind . but as this exposition is directly contrary unto the design of the apostle , as respecting the teaching of the new covenant , and the testator thereof , when he intends only that of the old , and exalts the new above it ; so there is no such difficulty in the words , as to force us to carry the interpretation of them into another world . unto the right understanding of them sundry things are to be observed . . that sundry things seem in the scripture oft-times to be denied absolutely as unto their nature and being , when indeed they are so only comparatively with respect unto somewhat else which is preferred before them . many instances might be given hereof . i shall direct only unto one that is liable to no exception , jerem. . , . i spake not unto your fathers , nor commanded them in the day that i brought them out of the land of egypt , concerning burnt-offerings or sacrifices ; but this thing commanded i them , saying , obey my voice , and i will be your god , and ye shall be my people , and walk in all the ways that i commanded you , that it may be well unto you . the jews of that time preferred the ceremonial worship by burnt-offerings and sacrifices above all moral obedience , above the great duties of faith , love , righteousness and holiness . and not only so , but in a pretended diligent observation thereof , they countenanced themselves in an open neglect and contempt of moral obedience ; placing all their confidence for acceptance with god in these other duties . to take them off from this vain ruining presumption , as god by sundry other prophets declared the utter insufficiency of these sacrifices and burnt-offerings by themselves to render them acceptable unto him , and then prefers moral obedience above them ; so here he affirms , that he commanded them not . and the instance is given in that time wherein it is known that all the ordinances of worship by burnt-offerings and sacrifices were solemnly instituted . but a comparison is made between ceremonial worship , and spiritual obedience , in respect whereof god says , he commanded not the former , namely , so as to stand in competition with the latter , or to be trusted unto in the neglect of it , wherein the evils and miscarriages reproved did consist . so our blessed saviour expounds this and the like passages in the prophets , as a comparison between the lowest instances of the ceremonial law , such as tything of mint and cummin , with the great duties of love and righteousness . these things , saith he , speaking of the latter , you ought to have done , that is principally and in the first place have attended unto , as those which the law chiefly designed . but what then shall become of the former ? why , saith he , them also you ought not to leave undone ; in their proper place obedience was to be yielded unto god in them also . so is it in this present case ; there was an outward teaching of every man his neighbor , and every man his brother , enjoined under the old testament . this the people trusted unto and rested in , without any regard unto gods teaching by the inward circumcision of the heart . but in the new covenant there being an express promise of an internal effectual teaching by the spirit of god , by writing his law in our hearts , without which all outward teaching is useless and ineffectual , it is here denied to be of any use . that is , it is not so absolutely , but in comparison of , and in competition with this other effectual way of teaching and instruction . even at this day we have not a few who set these teachings in opposition unto one another , whereas in gods institution they are subordinate . and hereon rejecting the internal efficacious teaching of the spirit of god , they betake themselves only unto their own endeavors , in the outward means of teaching , wherein for the most part there are none more negligent than themselves . but so it is , that the ways of gods grace are not suited , but always lie contrary unto the corrupt reasonings of men . hence some reject all the outward means of teaching by the ordinances of the gospel , under a pretence that the inward teaching of the spirit of god is all that is needful or useful in this kind . others on the other hand adhere only unto the outward means of instruction , despising what is affirmed concerning the inward teaching of the spirit of god , as a meer imagination . and both sorts run into these pernicious mistakes , by opposing those things which god hath made subordinate . . the teaching intended whose continuance is here denied , is that which was then in use in the church ; or rather was to be so when the new covenant state was solemnly to be introduced . and this was twofold , ( ) that which was instituted by god himself ; and ( ) that which the people had superadded in the way of practice . the first of these is , as in other places , so particularly expressed , deut. . , , , . and these words which i command thee this day shall be in thine heart . and thou shalt teach them diligently unto thy children , and shalt talk of them when thou sittest in thy house , and when thou walkest by the way , and when thou liest down , and when thou risest up . and thou shalt bind them for a sign on thine hand , and they shall be as frontlets between thine eyes . and thou shalt write them on the posts of thy house , and on thy gate . add hereunto the institution of fringes for a memorial of the commandments , which was one way of saying , know the lord , numb . . , . two things may be considered in these institutions . ( ) what is natural and moral , included in the common mutual duties of men one towards another . for of this nature is that of seeking the good of others , by instructing them in the knowledge of god , wherein their chiefest happiness doth consist . ( ) that which is ceremonial , as to the manner of this duty , is described in sundry instances , as those of frontlets and fringes , writing on posts and doors . the first of these is to abide for ever . no promise of the gospel doth evacuate any precept of the law of nature ; such as that of seeking the good of others , and that their chiefest good by means and ways proper thereunto , is . but as unto the later , which the jews did principally attend unto and rely upon , it is by this promise , or the new covenant , quite taken away . . as unto the practice of the church of the jews in these institutions , it is not to be expressed what extremities they ran into . it is probable that about the time spoken of in this promise , which is that of the babylonian captivity , they began that intricate , perplexed way of teaching , which afterwards they were wholly addicted unto . for all of them who pretended to be serious , gave up themselves unto the teaching and learning of the law. but herewithall they mixed so many vain curiosities and traditions of their own , that the whole of their endeavor was disapproved of god. hence in the very entrance of their practice of this way of teaching , he threatens to destroy all them that attended unto it , mal. . . the lord will cut off the master and the scholar out of the tabernacles of jacob. it is true , we have not any monuments or records of their teaching all that time , neither what they taught , nor how : but we may reasonably suppose , it was of the same kind with what flourished afterwards in their famous schools derived from these first inventers . and of such reputation were those schools among them , that none was esteemed a wise man , or to have any understanding of the law who was not brought up in them . the first record we have of the manner of their teaching , or what course they took therein , is in the mishna . this is their interpretation of the law , or their sayings one to another , know the lord. and he that shall seriously consider but one section or chapter in that whole book , will quickly discern of what kind and nature their teaching was . for such an operous , laborious , curious , fruitless work , there is not another instance to be given of in the whole world . there is not any one head , doctrine or precept of the law , suppose it be of the sabbath , of sacrifices , or offerings , but they have filled it with so many needless , foolish , curious , superstitious questions and determinations , as that it is almost impossible that any man in the whole course of his life should understand them , or guide his course according unto them . these were the burdens that the pharisees bound for the shoulders of their disciples , until they were utterly weary and fainted under them . and this kind of teaching had possessed the whole church then , when the new covenant was solemnly to be introduced , no other being in use . and this is absolutely intended in this promise , as that which was utterly to cease . for god would take away the law , which in itself was a burden , as the apostles speak , which neither they nor their fathers were able to bear . and the weight of that burden was unspeakably increased by the expositions and additions whereof this teaching consisted . wherefore the removal of it is here proposed in the way of a promise , evidencing it to be a matter of grace and kindness unto the church . but the removal of teaching in general , is always mentioned as a threatning and punishment . wherefore the denial of the continuation of this teaching may be considered two wayes . ( ) as it was external in opposition unto and comparison of the effectual internal teaching by the grace of the new covenant ; so it is laid aside , not absolutely , but comparatively , and as it was solitary . ( ) it may be considered in the manner of it , with especial respect unto the ceremonial law , as it consisted in the observance of sundry rites and ceremonies . and in this sense it was utterly to cease ; above all with respect unto the additions which men had made unto the ceremonial institutions wherein it did consist ; such was their teaching by writing parts of the law on their fringes , frontlets , and doors of their houses ; especially as these things were enlarged , and precepts concerning them multiplied in the practice of the jewish church . it is promised concerning these things , that they shall be absolutely removed as useless , burdensom , and inconsistent with the spiritual teaching of the new covenant . but as unto that kind of instruction , whether by publick , stated preaching of the word , or that which is more private and occasional , which is subservient unto the promised teaching of the spirit of god , and which he will and doth make use of in and for the communication of the knowledge itself here promised , there is nothing intimated that is derogatory unto its use , continuance or necessity . a supposition thereof would overthrow the whole ministery of jesus christ himself , and of his apostles , as well as the ordinary ministery of the church . and these things are spoken in exposition of this place , taken from the meaning and intention of the word teaching , or the duty itself , whose continuance and farther use is denied . but yet , it may be , more clear light into the mind of the holy spirit may be attained , from a due consideration of what it is that is so to be taught . and this is , know the lord. concerning which , two things may be observed . . that there was a knowledge of god under the old testament , so revealed as that it was hidden under types , wrapt up in vails , expressed only in parables and dark-sayings . for it was the mind of god , that as unto the clear perception and revelation of it , it should lie hid , until the son came from his bosom to declare him ; to make his name known , and to bring life and immortality to light ; yea , some things belonging hereunto , though virtually revealed , yet were so compassed with darkness in the manner of their revelation , as that the angels themselves did not clearly and distinctly look into them . but that there were some such great and excellent things concerning god and his will laid up in the revelation of moses and the prophets , with their institutions of worship , they did understand . but the best and wisest of them knew also , that notwithstanding their best and utmost enquiry ; they could not comprehend the time , nature and state of the things so revealed . for it was revealed unto them , that not unto themselves , but unto us they did minister in their revelation of those things , pet. . . and as our apostle informs us , moses in his ministery and institutions , gave testimony unto the things which were to be spoken ( that is clearly ) afterwards , chap. . . this secret hidden knowledge of god principally concerned the incarnation of christ , his mediation and suffering for sin , with the call of the gentiles thereon . these and such like mysteries of the gospel they could never attain the comprehension of . but yet they stirred up each other diligently to enquire into them as to what they were capable of attaining , saying one to another , know the lord. but it was little that they could attain unto , god having provided some better things for us , that they without us should not be made perfect . and when that church ceased to make this the principal part of their religion , namely , a diligent enquiry into the hidden knowledge of god , in and by the promised seed , with a believing desire and expectation of its full manifestation , contenting themselves with the letter of the word , looking on types and shadows as things present and substances , they not only lost the glory of their profession , but were hardened into an unbelief of the things signified unto them in their real exhibition . now this kind of teaching by mutual encouragement to look into the vailed things of the mystery of god in christ , is now to cease at the solemn introduction of the new covenant , as being rendered useless by the full , clear revelation and manifestation of them made in the gospel . they shall no more , that is , they shall need no more , to teach , so to teach this knowledge of god , for it shall be made plain to the understanding of all believers . and this is that which i judge to be principally intended by the holy ghost in this part of the promise , as that which the positive part of it doth so directly answer unto . . the knowledge of the lord may be here taken not objectively and doctrinally , but subjectively , for the renovation of the mind in the saving knowledge of god. and this neither is , nor can be communicated unto any by external teaching alone , in respect whereunto it may be said comparatively to be laid aside , as was intimated before . we have , i hope , sufficiently freed the words from the difficulties that seem to attend them , so as that we shall not need to refer the accomplishment of this promise unto heaven with many ancient and modern expositors ; nor yet with others , to restrain it unto the first converts in christianity , who were miraculously illuminated ; much less so to interpret them , as to exclude the ministery of the church in teaching , or any other effectual way thereof . somewhat may be observed of the particular expressions used in them . . there is in the original promise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , amplius , no more . this is omitted by the apostle , yet so , as that it is plainly included in what he expresseth . for the word denotes the time and season which was limited unto that kind of teaching which was to cease . this season being to expire at the publication of the gospel , the apostle affirms absolutely then they shall not teach , what the prophet before declared with the limited season now expired , they shall do so no more . . the prophet expresseth the subject spoken of indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a man his neighbour , a man his brother ; that is any man ; the apostle by the universal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every man , which is also reducible unto any one ; every one that is or may be called to this work , or hath occasion or opportunity for it . for of this teaching the rule is ability and opportunity . he that can do it , and hath an opportunity for it . . that which they taught , or intended in that expression , know the lord , is the same with what is promised in the latter part of the verse , where it must be spoken unto . some things according to our method and design may be observed from the exposition of these words . . the instructive ministry of the old testament , as it was such only , and with respect unto the carnal rites thereof , was a ministery of the letter , and not of the spirit , which did not really effect in the hearts of men the things which it taught . the spiritual benefit which was obtained under it , proceeded from the promise , and not from the efficacy of the law , or the covenant made at sinai . for as such , as it was legal and carnal , and had respect only unto outward things , it is here laid aside . . there is a duty incumbent on every man to instruct others according to his ability and opportunity , in the knowledge of god ; the law whereof being natural and eternal , is always obligatory on all sorts of persons . this is not here either prohibited or superseded , but only it is foretold , that as unto a certain manner of the performance of it , that it should cease . that it generally ceaseth now in the world , is no effect of the promise of god , but a cursed fruit of the unbelief and wickedness of men . the highest degree in religion which men now aim at , is but to attend unto and learn by the publick teaching of the ministery . and alas how few are there who do it conscientiously unto the glory of god , and the spiritual benefit of their own souls ! the whole business of teaching and learning the knowledge of god , is generally turned into a formal spending , if not mispence of so much time . but as for the teaching of others according unto ability and opportunity , to endeavor for abilities , or to seek for opportunities thereof , it is not only for the most part neglected , but despised . how few are there who take any care to instruct their own children and servants ! but to carry this duty farther according unto opportunities of instructing others , is a thing that would be looked on almost as madness in the days wherein we live . we have far more that mutually teach one another sin , folly , yea villany of all sorts , than the knowledge of god , and the duty we owe unto him . this is not what god here promiseth in a way of grace , but what he hath given up careless , unbelieving professors of the gospel unto , in a way of vengeance . . it is the spirit of grace alone as promised in the new covenant , which frees the church from a laborious , but ineffectual way of teaching . such was that in use among the jews of old ; and it is well if somewhat not much unlike it , do not prevail among many at this day . whoever he be who in all his teaching doth not take his encouragement from the internal , effectual teaching of god under the covenant of grace , and bends not all his endeavors to be subservient thereunto , hath but an old testament ministery , which ceaseth as unto any divine approbation . . there was an hidden treasure of divine wisdom , of the knowledge of god laid up in the mystical revelations and institutions of the old testament , which the people were not then able to look into , nor to comprehend . the confirmation and explanation of this truth , is the principal design of the apostle in this whole epistle . this knowledge those among them that feared god , and believed the promises , stirred up themselves and one another , to look after and to enquire into , saying unto one another , know the lord ; howbeit their attainments were but small , in comparison of what is contained in the ensuing promise . . the whole knowledge of god in christ is both plainly revealed and savingly communicated by virtue of the new covenant unto them who do believe , as the next words declare . the positive part of the promise remaineth unto consideration . and two things must be enquired into , ( ) unto whom it is made . ( ) what is the subject matter of it . . those unto whom it is made , are so expressed in the prophet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the expression of them absolutely , and then by a distribution is emphatical . the former the apostle renders in the plural number , as the words are in the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but the terms of the distribution he rendereth in the singular number , which encreaseth the emphasis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the proposition is universal , as to the modification of the subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all ; but in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of them , it is restrained unto those alone with whom this covenant is made . the distribution of them is made in a proverbial speech , from the least to the greatest , used in a peculiar manner by this prophet , chap. . . chap. . . chap. . . chap. . . chap. . . it is only once more used in the old testament , and not elsewhere , jon. . . and it may denote either the universality , or the generality of them that are spoken of , so as none be particularly excluded or excepted , though all absolutely be not intended . besides , several sorts and degrees of persons are intended . so there ever were , and ever will be naturally , politically and spiritually in the church of god. none of them upon the account of their difference from others on the one hand , or the other , be they the least , or the greatest , are excepted or excluded from the grace of this promise . and this may be the sense of the words , if only the external administration of the grace of the new covenant be intended . none are excluded from the tender of it , or from the outward means of the communication of it in the full , plain revelation of the knowledge of god. but whereas it is the internal , effectual grace of the covenant , and not only the means , but the infallible event thereon , not only that they shall be all taught to know , but that they shall , all actually know the lord , all individuals are intended ; that is that whole church , all whose children are to be taught of god , and so to learn as to come unto him by saving faith in christ. so doth this part of the promise hold proportion with the other , of writing the law in the hearts of the covenanters . as unto all these it is promised absolutely , that they shall know the lord. but yet among them there are many distinctions and degrees of persons , as they are variously differenced by internal and external circumstances . there are some that are greatest , and some that are least , and various intermediate degrees between them . so it hath been , and so it ever must be , whilest the natural , acquired and spiritual abilities of men have great variety of degrees among them ; and whilest mens outward advantages and opportunities do also differ . whereas therefore it is promised that they shall all of them know the lord , it is not implied that they shall all do so equally , or have the same degree of spiritual wisdom and understanding . there is a measure of saving knowledge due unto , provided for all in the covenant of grace , such as is necessary unto the participation of all other blessings and priviledges of it . but in the degrees hereof , some may and do very much excell others . and we may observe , . there are and ever were different degrees of persons in the church , as unto the saving knowledge of god. hence is that distribution of them into fathers , young men and children , john . , . all have not one measure , all arrive not to the same stature ; but yet as to the ends of the covenant , and the duties required of them in their walk before god , they that have most have nothing over , nothing to spare ; and they that have least , shall have no lack . every ones duty it is to be content with what he receives , and to improve it unto the uttermost . . where there is not some degree of saving knowledge , there no interest in the new covenant can be pretended . secondly , the thing promised , is the knowledge of god. they shall all know me . no duty is more frequently commanded than this is , nor any grace more frequently promised . see deut. . . jer. . . ezek. . . chap. . , . for it is the foundation of all other duties of obedience , and of all communion with god in them . all graces as unto their exercise , as faith , love and hope are founded therein . and the woful want of it which is visible in the world , is an evidence how little there is of true evangelical obedience among the generality of them that are called christians . and two things may be considered in this promise . ( ) the object , or what is to be known . ( ) the knowledge itself , of what kind and nature it is . the first is god himself ; they shall know me , saith the lord. and it is so not absolutely , but as unto some especial revelation of himself . for there is a knowledge of god , as god , by the light of nature . this is not here intended , nor is it the subject of any gracious promise , but is common unto all men . there was moreover a knowledge of god by revelation under the old covenant , but attended with grear obscurity in sundry things of the highest importance . wherefore there is something farther intended , as is evident from the antithesis between the two states herein declared . in brief , it is the knowledge of him as revealed in jesus christ under the new testament . to shew what is contained herein doctrinally , were to go over the principal articles of our faith , as declared in the gospel . the sum is , to know the lord , is to know god as he is in christ personally , as he will be unto us in christ graciously , what he requires of us and accepts in us through the beloved . in all these things , notwithstanding all their teachings and diligence therein , the church was greatly in the dark under the old testament . but they are all of them more clearly revealed in the gospel . . the knowledge of these things , is that which is promised . for notwithstanding the clear revelation of them , we abide in our selves unable to discern them , and receive them . for such a spiritual knowledge is intended , as whereby the mind is renewed , being accompanied with faith and love in the heart . this is that knowledge which is promised in the new covenant , and which shall be wrought in all them who are interested therein . and we may observe , . the full and clear declaration of god as he is to be known of us in this life , is a priviledge reserved for and belonging unto the days of the new testament . before it was not made , and more than is now made , is not to be expected in this world . and the reason hereof is , because it was made by christ. see the exposition on chap. . v. , . . to know god as he is revealed in christ , is the highest priviledge whereof in this life we can be made partakers . for this is life eternal , that we may know the father the onely true god , and jesus christ whom he hath sent , john . . . persons destitute of this saving knowledge , are utter strangers unto the covenant of grace . for this is a principal promise and effect of it , wherever it doth take place . ver . xii . for i will be merciful to their unrighteousness , and their sins and their iniquities will i remember no more . this is the great fundamental promise and grace of the new covenant . for though it be last expressed , yet in order of nature it precedeth the other mercies and priviledges mentioned , and is the foundation of the collation or communication of them unto us . this the causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereby the apostle rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the prophet , doth demonstrate . what i have spoken , faith the lord , shall be accomplished , for i will be merciful , &c. without which there could be no participation of the other things mentioned . wherefore not only an addition of new grace and mercy is expressed in these words , but a reason also is rendered why or on what grounds he would bestow on them those other mercies . the house of israel and judah with whom this covenant was made in the first place , and who are spoken of as representatives of all others who are taken into it , and who thereon become the israel of god , were such as had broken and disannulled gods former covenant by their disobedience ; which my covenant they brake . nor is there any mention of any other qualification , whereby they should be prepared for , or disposed unto an entrance into this new covenant , wherefore the first thing in order of nature that is to be done unto this end , is the free pardon of sin . without a supposition hereof , no other mercy can they be made partakers of . for whilest they continue under the guilt of sin , they are also under the curse . wherefore a reason is here rendred , and that the onely reason , why god will give unto them the other blessings mentioned , for i will be merciful . free and sovereign , undeserved grace in the pardon of sin , is the original spring and foundation of all covenant mercies and blessings . hereby and hereby alone is the glory of god , and the safety of the church provided for . and those who like not gods covenant on those terms , as none do by nature , will eternally fall short of the grace of it . hereby all glorying , and all boasting in our selves is excluded , which was that which god aimed at in the contrivance and establishment of this covenant , rom. . . cor. . , , . for this could not be , if the fundamental grace of it did depend on any condition or qualification in our selves . if we let go the free pardon of sin without respect unto any thing in those that receive it , we renounce the gospel . pardon of sin is not merited by antecedent duties , but is the strongest obligation unto future duties . he that will not receive pardon , unless he can one way or other deserve it , or make himself meet for it ; or pretends to have received it , and finds not himself obliged unto universal obedience by it , neither is nor shall be partaker of it . in the promise itself we may consider , ( ) who it is made unto . ( ) what it is that is promised . the first is expressed in the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their , three times repeated . all those absolutely , and only those with whom god makes this covenant , are intended . those whose sins are not pardoned , do in no sense partake of this covenant , it is not made with them . for this is the covenant that god makes with them , that he will be merciful unto their sins , that is unto them in the pardon of them . some speak of an universal conditional covenant made with all mankind . if there be any such thing , it is not that here intended . for they are all actually pardoned with whom this covenant is made . and the indefinite declaration of the nature and terms of the covenant , is not the making of a covenant with any . and what should be the condition of this grace here promised of the pardon of sin ? it is , say they , that men repent and believe , and turn to god , and yield obedience unto the gospel . if so , then men must do all these things , before they receive the remission of sins : yes . then must they do them whilest they are under the law , and the curse of it , for so are all men whose sins are not pardoned . this is to make obedience unto the law , and that to be performed by men whilest under the curse of it , to be the condition of gospel-mercy , which is to overthrow both the law and gospel . but then on the other hand it will follow , they say , that men are pardoned before they do believe , which is expresly contrary unto the scripture . and ( ) the communication and donation of faith unto us , is an effect of the same grace whereby our sins are pardoned , and they are both bestowed on us by virtue of the same covenant . ( ) the application of pardoning mercy unto our souls , is in order of nature consequent unto believing , but in time they go together . ( ) faith is not required unto the procuring of the pardon of our sins , but unto the receiving of it . that they may receive the remission of sins . but that which we shall observe from hence is , that the new covenant is made with them alone , who effectually and eventually are made partakers of the grace of it . this is my covenant that i will make with them , i will be merciful unto their unrighteousness , &c. those with whom the old covenant was made , were all of them actual partakers of the benefits of it ; and if they are not so with whom the new is made , it comes short of the old in efficacy , and may be utterly frustrate . neither doth the indefinite proposal of the terms of the covenant prove that the covenant is made with them , or any who enjoy not the benefits of it . indeed this is the excellency of this covenant , and so it is here declared , that it doth effectually communicate all the grace and mercy contained in it unto all and every one with whom it is made ; whoever it is made withall , his sins are pardoned . secondly , the subject matter of this promise , is the pardon of sin . and that which we have to consider for the exposition of the words , is ( ) what is meant by sins . ( ) what by the pardon of them . ( ) what is the reason of the peculiar expression in this place . sin is spoken of with respect unto its guilt especially , so is it the object of mercy and grace . guilt is the desert of punishment , or the obligation of the sinner unto punishment , by and according unto the sentence of the law. pardon is the dissolution of that obligation . sin is here expressed by three terms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unrighteousness , sin and transgression , as we render the words . in the prophet there is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting . but they are elsewhere all three used , where mention is made of the pardon of sin , or the causes of it . as ( ) in the declaration of the name of god with respect thereunto , exod. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoning iniquity , transgression and sin . ( ) in the confession of sin for the removal of it , by the expiatory sacrifice , lev. . . aaron shall confess over him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all their iniquities , all their transgressions , in all their sins . ( ) in the expression of the forgiveness of sin in justification , psal. . , . wherefore the apostle might justly make up the expression and general enumeration of sins here defective in the prophet , seeing it is elsewhere so constantly used to the same purpose , and on the like occasion . nor are those terms needlesly multiplied , but sundry things we are taught thereby . as ( ) that those whom god graciously takes into covenant , are many of them antecedently obnoxious unto all sorts of sins . ( ) that in the grace of the covenant there is mercy provided for the pardon of them all , even of them from which they could not be justified by the law of moses , acts . . and that ( ) therefore none should be discouraged from resting on the faithfulness of god in this covenant , who are invited unto a compliance therewith . but there is yet more intended in the use of these words . for they do distinctly express all those respects of sin in general , by which the conscience of a sinner is affected , burdened and terrified ; as also whereon the equity of the curse and punishment for sin doth depend . the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unrighteousness . this is usually taken for sins against the second table , or the transgression of that rule of righteousness amongst men , which is given by the moral law. but here , as in many other places , it expresseth a general affection of sin with respect unto god. a thing unequal and unrighteous it is , that man should sin against god his sovereign ruler and benefactor . as god is the supreme lord and governor of all , as he is our onely benefactor and rewarder , as all his laws and ways towards us are just and equal , the first notion of righteousness in us is the rendering unto god what is due unto him , that is , universal obedience unto all his commands . righteousness towards man is but a branch springing from this root ; and where this is not , there is no righteousness amongst men whatever is pretended . if we give not unto god the things that are gods , it will not avail us to give unto caesar the things that are caesars , nor unto other men what is their own . and this is the first consideration of sin , that renders the sinner obnoxious unto punishment , and manifests the equity of the sanction of the law. it is an unrighteous thing . herewith the conscience of the sinner is affected , if he be convinced of sin in a due manner . the original perfection of his nature consisted in this righteousness towards god , by rendering his due unto him in a way of obedience . this is overthrown by sin , which is therefore both shameful and ruinous , which distresseth the conscience when awaken'd by conviction . the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is properly a missing of , an erring from that end and scope which it is our duty to aim at . there is a certain end for which we were made , and a certain rule proper unto us whereby we may attain it . and this end being our onely blessedness , it is our interest , as it was in the principles of our natures , to be always in a tendency towards it . this is the glory of god , and our eternal salvation in the enjoyment of him . thereunto the law of god is a perfect guide . to sin therefore , is to forsake that rule , and to forgo therein our aim at that end . it is to place self and the world as our end , in the place of god and his glory , and to take the imaginations of our hearts for our rule . wherefore the perverse folly that is in sin , in wandering away from the chiefest good as our end , and the best guide as our rule , embracing the greatest evils in their stead , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rendering punishment righteous , and filling the sinner with shame and fear . . there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we have no one word in our language properly to express the sense hereof , nor is there so in the latine . we render it transgression of the law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a lawless person ; whom the hebrews call a son of belial , one who owns no yoke nor rule . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a voluntary unconformity unto the law. herein the formal nature of sin consists , as the apostle tells us , joh. . . and this is that which in the first place passeth on the conscience of a sinner . wherefore as all sorts of particular sins are included in these multiplied names of sin ; so the general nature of sin in all its causes and respects , terrifying the sinner , and manifesting the righteousness of the curse of the law , are declared and represented by them . and we may learn , . that the aggravations of sin are great and many , which the consciences of convinced sinners ought to have regard unto . . there is grace and mercy in the new covenant provided for all sorts of sins , and all aggravations of them , if they be received in a due manner . . aggravations of sin do glorifie grace in pardon . therefore doth god here so express them , that he may declare the glory of his grace in their remission . . we cannot understand aright the glory and excellency of pardoning mercy , unless we are convinced of the greatness and vileness of our sins in all their aggravations . secondly , that which is promised with respect unto these sins , is two ways expressed , ( ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will be merciful . ( ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will remember no more . it is pardon of sin that is intended in both these expressions ; the one respecting the cause of it , the other its perfection and assurance . and two things are considerable in the pardon of sin . ( ) a respect unto the mediator of the covenant , and the propitiation for sin made by him . without this , there can be no remission , nor is any promised . ( ) the dissolution of the obligation of the law binding over the guilty sinner unto punishment . these are the essential parts of evangelical pardon , and respect is had in these words unto them both . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate merciful , is propitious , gracious through a propitiation . but the lord christ is the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or propitiation under the new testament , rom. . . john . . and he died , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to propitiate god for sin ; to render him propitious unto sinners , heb. . . in him alone god is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , merciful unto our sins . . the law with the sanction of it was the means appointed of god to bring sin unto a judicial remembrance and tryal . wherefore the dissolution of the obligation of the law unto punishment , which is an act of god the supreme rector and judge of all , belongeth unto the pardon of sin . this is variously expressed in the scripture , here by remembring sin no more . the assertion whereof is fortified by a double negative : sin shall never be called legally to remembrance . but the whole doctrine of the pardon of sin , i have so largely handled in the exposition of psalm . that i must not here again reassume the same argument . ver . xiii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . having in the foregoing verses proved in general the insufficiency of the old covenant , the necessity of the new , the difference between the one and the other , with the preference of the later above the former , in all confirming the excellency of the priesthood of christ , above that of aaron : in this last verse of the chapter he maketh an especial inference from one word in the prophetical testimony , wherein the main truth which he endeavoured to confirm with respect unto these hebrews , was asserted . it was their persuasion , that of what sort soever this promised covenant should be , yet the former was still to continue in force obliging the church unto all the institutions of worship thereunto appertaining . hereon depended the main controversie that the apostle had with them : for he knew that this persuasion was destructive to the faith of the gospel , and would , if pertinaciously adhered unto , prove ruinous unto their own souls . wherefore the contrary hereunto , or the total cessation of the first covenant he presseth on them , with all sorts of arguments , as from the nature , use and end of it , from its insufficiency to consecrate or make perfect the state of the church ; from the various prefigurations , and certain predictions of the introduction of another covenant , priesthood and ordinances of worship which were better than those that belonged unto it , and inconsistent with them , with many other cogent evidences to the same purpose . here he fixeth on a new argument in particular , to prove the necessity and certainty of its abolition ; and hereby , according unto his wonted manner , he makes a transition unto his following discourses , wherein he proves the same truth from the distinct consideration of the use and end of the institutions , ordinances and sacrifices belonging unto that covenant . this he pursues unto the ver . of the tenth chapter , and so returns unto the paraenetical part of the epistle , making due applications of what he had now fully evinced . in that he saith a new [ covenant ] he hath made the first old . now that which decayeth and waxeth old , is ready to vanish away . a double argument the apostle here maketh use of . ( ) from a special word or testimony . ( ) from a general maxim of truth in all kinds . in the former we may consider , ( ) the testimony he makes use of . ( ) the inference unto his own purpose which he makes from it . . the first consisteth in the adjunct of this other promised covenant . it is by god himself called new ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that , or whereas it is said a new , or in that he calleth it , nameth it , a new. so it is expresly in the prophet , behold i will make a new covenant . thus every word of the holy ghost , though but occasional unto the principal subject spoken of , is a sufficient evidence of what may be deduced from it . and by this kind of arguing are we taught , that the word of god is full of holy mysteries , if with humility and under the conduct of his holy spirit , we do , as we ought , diligently enquire into them . this therefore he layeth down as the foundation of his present argument ; that god himself doth not call this promised covenant another covenant , or a second ; nor only declare the excellency of it ; but signally calls it a new covenant . . that which he infers from hence , is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he hath made the first old. the force of the argument doth not lie in this , that he calleth the second new ; but that he would not have done so , had not he made the first old. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of an active signification , and denotes an authoritative act of god upon the old covenant , whereof the calling the other new was a sign and evidence . he would not have done so , but that he had made the other old : for with respect thereunto this is called new. but yet it was the designation of the new covenant , that was the foundation of making the other old. the word respecting the time past , we must enquire what time it doth refer unto . and this must be either the time of the prediction and promise of the new covenant , or the time of its introduction and establishment . and it is the first season that is intended . for the introductin of the new covenant did actually take away and abolish the old , making it to disappear : but the act of god here intended , is only his making it old in order thereunto . and he did this upon and by the giving of this promise , and afterwards by various acts , and in various degrees . . he did it by calling the faith of the church from resting in it , through the expectation of the bringing in of a better in the room of it . this brought it under a decay in their minds , and gave it an undervaluation unto what it had before . they were now assured , that something much better would in due time be introduced . hence although they abode in the observation of the duties and worship it required , it being the will of god that so they should do , yet this expectation of and longing after the better covenant now promised , made it decay in their minds and affections . so did god make it old. . he did it by a plain declaration of its infirmity , weakness and insufficiency for the great ends of a perfect covenant between god and the church . many things unto this purpose might have been collected out of the nature of its institutions and promises , from the first giving of it , as is done by our apostle in his present discourses . but these things were not clearly understood by any in those days ; and as to the most , the vail was on them that they could not see at all unto the end of the things that were to be done away . but now when god himself comes positively to declare by that prophet , that it was so weak and insufficient , and that therefore he would make another , a better with them ; this made it old , or declared it to be in a tendency unto a dissolution . . from the giving of this promise , god did variously by his providence break in upon and weaken its administration , which by its decaying age was more and more manifested . for , . immediately after the giving of this promise , the babylonian captivity gave a total intercision and interruption unto the whole administration of it for seventy years . this , having never before fallen out from the making of it on mount sinai , was an evident token of its approaching period , and that god would have the church to live without it . . upon the return of the people from their captivity , neither the temple , nor the worship of it , nor any of the administrations of the covenant , nor the priesthood , were ever restored unto their pristine beauty and glory . and whereas the people in general were much distressed at the apprehension of its decay , god comforts them not with any intimation that things under that covenant should ever be brought into a better condition , but only with an expectation of his coming amongst them , who would put an utter end unto all the administrations of it , hag. . , , , . and from that time forwards it were easie to trace the whole process of it , and to manifest how it continually declined towards the end . thus did god make it old , by variously disposing of it unto its end ; and to give an evidence thereof , called the other covenant which he would make , a new one. and it did not decay of it self . for no institution of god will ever wax old of it self ; will ever decay , grow infirm , nor perish , unless it be disannulled by god himself . length of time will not consume divine institutions , nor can the sins of men abate their force . he only that sets them up , can take them down . and this is the first argument of the apostle , taken from this testimony , to prove that the first covenant was to be abolished . but whereas it may be questioned , whether it directly follows or no , that it must be taken away because it is made old , he confirms the truth of his inference from a general maxim , which hath the nature of a new argument also . now , saith he , that which decayeth and waxeth old , is ready to vanish away . old is significative of that which is to have an end , and which draws towards its end . every thing that can wax old hath an end ; and that which doth so , draws towards that end . so the psalmist affirming that the heavens themselves shall perish , adds as a proof thereof , they shall wax old as a garment ; and then none can doubt but they must have an end , as unto their substance or their use . there is in the words , . the notation of the subject , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but that , or that whatever it be . the general rule gives evidence unto the former inference , whatever it be that waxeth old . . the description of it in a double expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the words are generally supposed to be synonyma , and to be used for emphasis onely . we express the first by decay , that which decayeth , to avoid the repetition of the same word , we having no other to express waxing old , or made old by . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not properly that which decayeth , it is that which hath the effect passively of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is made old ; and it properly respecteth things . things are so said to be made old , not persons . but the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , respects persons , not things . men and not inanimate things are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wherefore although the apostle might have used a pleonasm to give emphasis unto his assertion , and to aver the certainty of the end of the old covenant ; yet nothing hinders but that we may think that he had respect unto the things and persons that belonged unto its administration . that which is affirmed of this subject of the proposition , is , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , near unto a disappearance , that is an abolition , and taking out of the way . the proposition is universal , and holds absolutely in all things , as is evident in the light of nature . whatever brings things unto a decay and age , will bring them unto an end ; for decay and age are the expressions of a tendency unto an end . let an angel live never so long , he waxeth not old , because he cannot dye . waxing old is absolutely opposed unto an eternal duration , psal. . , . it being the removal of the old covenant and all its administrations that is respected , it may be inquired why the apostle expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a disapappearance or vanishing out of sight . and respect may be had herein , ( ) to the glorious outward appearance of the administrations of it . this was that which greatly captivated the minds and affections of those hebrews unto it . they were carnal themselves , and these things , the fabrick of the temple , the ornaments of the priests , the order of their worship had a glory in them , which they could behold with their carnal eyes , and cleave unto with their carnal affections . the ministration of the letter was glorious . all this glory , saith the apostle , shall shortly disappear , shall vanish out of your sight , according to the prediction of our lord jesus christ , mat. . ( ) to the gradual removal of it . it departed as a thing will by its removal out of our sight . we by little and little lose the prospect of it until it utterly disappear . how it was made so to disappear , at what time , in what degrees , by what acts of divine authority , must be spoken unto distinctly elsewhere . all the glorious institutions of the law were at best but as stars in the firmament of the church , and therefore were all to disappear at the rising of the sun of righteousness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . an exposition of the ninth chapter of the epistle to the hebrews . chap. ix . the general design of the apostle in these discourses , is to manifest and prove that the old covenant made with the church at sinai , with all the ordinances of worship and priviledges thereunto belonging , was taken away , or ceased to be of any force in the church . hereon did a total alteration of the whole present church state of the hebrews depend ; which , it is easy to think how difficult it was with them , to forego . for they both looked on it to be of gods own appointment , as it was , and expected all their happiness by a strict adherence unto it . wherefore that they might with the more readiness embrace the truth , he not only declares that de facto that covenant was ceased , but evinceth by all sorts of reasons that it was necessary that so it should do ; and that unspeakable advantages did accrue unto the church thereby . in the pursuit of this design , he unfolds unto them the greatest mysteries of the wisdom and counsel of god , that ever were revealed unto the church before he spake unto us by the son. for . on this occasion he takes off the vail from the face of moses , declaring the nature and end of the old covenant , the use , signification and efficacy of all the institutions and ordinances of worship thereunto belonging . they were all prescribed unto the diligent observation of the church of the old testament ; and their adherence unto them , was the great trial of their obedience unto god , whilst that church state continued , mal. . , . howbeit the best among them were much in the dark , as unto their proper use and signification . for the vail was so on the face of moses , that the children of israel could not look stedfastly to the end of that which was to be abolished . cor. . this he now doctrinally removes ; and the sole reason why the hebrews did not hereon behold the glory of god in the face of iesus christ , nor yet do unto this day , is because there was and is a vail of blindness on their minds , as well as there was a vail of darkness on the face of moses ; and it is only converting grace that can remove it . when they shall turn to the lord , the vail shall be taken away . ver . . . he takes occasion from hence to declare the great mystery of the redemption of the church by christ ; of the office that he bare , and the work that he performed therein . this was that which he principally designed , as being indeed the sole foundation of christian religion . wherefore we have in this epistle , as a clear exposition of the first promise , with all those which were given in the explication or confirmation of it ; so also of the law and its worship which were afterwards introduced ; that is in general of the whole old testament ; or god instruction of the church under it . hence that blessed light which now shines forth in the promises and legal institutions of the old testament , is derived unto us through the exposition of them given unto us by the holy ghost in this epistle . we are therefore to remember , that in our enquiries into these things , we are conversant in the deepest mysteries of the wisdom and counsel of god ; those which animated the faith and obedience of both churches ; which calls not only for our utmost diligence , but for continual reverence and godly fear . unto the general end mentioned , the apostle makes use of all sorts of arguments , taken from the constitution , nature , use , efficacy , officers and ordinances of the one covenant and the other ; comparing them together . and in all his arguings he openly designes the demonstration of these two things ; ( . ) that the old covenant with all its administrations was to cease . ( . ) that it was not only unto the advantage of the church that they should so do , but absolutely necessary , that it might be brought unto that perfect state which it was designed unto . in order unto the first of these , he hath done two things in the preceding chapters . ( . ) he hath declared that there were prefigurations and predictions of the cessation of the first covenant and all its administrations . as also that god had so ordered all things in and under that covenant , as that they must necessarily expire and cease at a certain appointed time . ( . ) he hath evinced the necessity hereof , because that covenant could not consummate the state of the church , nor give assured rest and peace unto the consciences of them that approached unto god in and by its services . and both these he confirmes by the consideration of the typical nature of all its ordinances and institutions . for whereas there was in and by them a representation made of heavenly things , those heavenly things themselves could not be introduced without their removal . it is the second thing mentioned , or the advantage of the church by the taking away of the first covenant , and all its sacred administrations , that he principally insists upon . for herein he designed ( as was before observed ) to declare the glorious mystery of the counsell of god , concerning the redemption and salvation of the church by jesus christ. but whereas this in general is the substance of the gospel , and the subject of all his other epistles , he doth not here consider and declare it absolutely , but as it was prefigured and typed out by those institutions of worship , whereby god both instructed the church and exercised their faith and obedience , under the old testament . three things there were , which were the glory of those administrations , and which the hebrews so rested in , as that they refused the gospel out of an adherence unto them . ( . ) the priestly office. ( . ) the tabernacle with all its furniture , wherein that office was exercised . ( . ) the duties and worship of the priests in that tabernacle by sacrifices ; especially those wherein there was a solemne expiation of the sins of the whole congregation . in reference unto these , the apostle proves three things . . that neither any , nor all of them could consummate or make perfect the state of the church ; nor yet really effect assured peace and confidence between god and the worshippers . . that they were all typical and figurative , ordained to represent things that were far more sublime , glorious and excellent than themselves . . that indeed the lord christ in his person and mediation was all those things really and substantially , which they did but obumbrate and prefigure ; that he was and did what they could only direct unto an expectation of . . these things he declareth and evinceth fully with respect unto the priestly office , in the seventh chapter , in our exposition whereof we have endeavoured to declare the sense and force of his arguings unto that purpose . . he doth the same as unto the tabernacle in general in the eighth chapter , confirming his discourse with that great collateral argument taken from the nature and excellency of that covenant whereof the lord christ was the surety and mediator . wherefore , . there remains only the consideration of the services and sacrifices which belonged unto the priestly office in that tabernacle . herein the hebrews placed their greatest confidence for reconciliation with god , and with respect unto them , boasted of the excellency of their church-state and worship . this the apostle knew to be the great point in difference between him and them , and that whereon the whole doctrine of the iustification of sinners before god did depend . this therefore was exactly to be discussed , from the nature of the things themselves , and the testimonies of the holy ghost in the scripture , on which principles alone he deals with these hebrews . this is that which he now in particular ingageth into , handling it at large in this and the next chapter unto ver . . where he returns unto his first exhortation , in an use of the truth which he had evinced . two things unto this purpose he designs in general . ( . ) to declare the nature , use and efficacy of the rites , services and sacrifices of the law. ( . ) to manifest the nature , glory and efficacy of the sacrifice of christ , whereby those other had an end put unto them , and so were to be taken away . and in comparing these things together , he wonderfully sets out the wisdom and grace of god in dealing with the church , so as to manifest that all his counsels , from the beginning , did aim at , and center in the person and mediation of christ. and those things are duly to be considered by all who desire to understand the mind of the holy ghost in this epistle . this chapter hath two general parts . . a proposition and declaration of the fabrick of the tabernacle , its furniture , and the services performed therein ; from the beginning unto ver . . . a declaration of the nature of the tabernacle and sacrifice of the lord christ , with the end and efficacy thereof ; from ver . . unto the end . of the first general there are four parts . . a proposition of the constitution of the tabernacle of old , with all its utensils and furniture , as it was prepared for the service of the priests . v. , , , , . . the use of that tabernacle and the things in it , in and unto the sacred duties and services of the priests . ver. . . . the iudgement of the apostle upon the whole both of the fabrick and its use , ver . . . the reasons of that judgment ; ver . . . in the first part there is ; ( . ) a general proposition of the whole , ver . . ( . ) a particular explanation of it ; ver . , , , . ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . some things must be premised unto the reading of these words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first , doth in the original answer in gender unto all things which the apostle treats of ; namely , the priesthood , the tabernacle , and the covenant . but many greek copies do expresly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the tabernacle . so is the text expressed in stephen's edition , wherein he followed sixteen antient manuscripts , adhering generally unto the concurrent agreement of the greatest number : and the word is retained in the most common edition . but there are antient copies also , where it is omitted : and they are attested unto by all antient translations , as the syriack and vulgar latine , the arabick supplying , covenant , in the room of it . wherefore beza left it out , and is followed by the generality of expositors , as he is by our translators . camero contends for retaining of it . but the reasons for its rejection are cogent and undeniable . as first ; in the last verse of the preceding chapter whereunto this immediately succeeds , the apostle mentioning the old covenant , calleth it absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first , without the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and immediately repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is that first , it is irrational to think that he refers it to another subject . . his design requires that the first covenant be intended . for he is not ingaged in a comparison between the tabernacle and the new testament ; but between the old covenant , and the new. and the words of the text with those that follow , contain a concession of what belonged unto the old covenant , particularly in the administration of divine worship ; as it is observed by photius and oecumenius . . the expression in the close of the verse , a worldly sanctuary , is no more nor less , but the tabernacle : for it is that which the apostle immediately describes in its parts and furniture , which are the parts of the tabernacle , and no other . and if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the tabernacle , be here retained , the sense must be ; and verily the first tabernacle had ordinances of worship and the tabernacle . . in the next verse adding an account of what he had affirmed , he saith , for there was a tabernacle prepared ; the first ; which would render this sense to the context ; for the first tabernacle , had a tabernacle ; for there was a tabernacle prepared : wherefore i shall adhere unto the supplement made by our translators ; the first covenant . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . some read these words by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not in construction , from the ambiguity of the case and number of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which may be either of the genitive singular or accusative plural . ordinances , services . this it is supposed the following phrase of speech doth intimate , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and also a worldly sanctuary : which requires that the preceding words should be construed by apposition . and a difference there is between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but whereas it is evident , that the apostle intends no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or service here , but what was performed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by vertue of ordinances or institutions , the word ought to be read in construction , ordinances of worship . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; syr : but in the first there were in it . as the arab : in the first covenant there was contained . vul. lat. habuit quidem & prius ; the comparative for the positive unto the sense of the apostle : and the first truely had also . beza . habuit igitur prius faedus et ; transferring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the words following . wherefore the first covenant had also ; as we after him . others , habuit igitur etiam prius . most , in rendring the particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have principal respect unto the note of inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and include the assertory particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in it . i think the principal respect is to be had thereunto , as it is in the vulgar latine ; and verily that first also had . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. commands of ministry or precepts ; which gives us the plain sense and true meaning of the apostle , as we shall see afterwards . ordinances concerning the administration of divine worship . vul. lat. justificationes culturae , rhem. justifications of service ; most obscurely , and in words leading from the sense of the holy ghost . others ; ritus cultûs ; constitutos ritus cultuum , appointed rites of worship or service . all agree what it is that the apostle intends , namely , the ordinances of levitical worship , which are expressed in the vulgar by justificationes culturae , both barbarously and besides the mind of the apostle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . syr. a worldly holy house . the tabernacle was frequently called the house of god , and the house of the sanctuary . vul : sanctum seculare . rhem : a secular sanctuary ; which the interlinear changeth into mundanum : seculare denotes duration but it is not the design of the apostle to speak of the duration of that , which he is proving to be ceased . beza . sanctuarium mundanum , some respect the particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and render them illudque . ver . . then verily even that first covenant , had ordinances of worship , and also a worldly sanctuary . proceeding unto the comparison designed between the old covenant and the new , as unto the services and sacrifices wherewith the one and the other was established and confirmed , he introduceth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the first by way of concession , as unto what really belonged thereunto . and this is the constant method of the apostle in all the comparisons he makes . he still allows full weight and measure unto that comparate which he prefers the other above . and as this , on the one hand , taketh away all cause of complaint , as though the worth and value of what he determineth against , were concealed ; so it tends unto the real exaltation of that which he gives the preference unto . it is an honour unto the priesthood and sacrifice of christ , that they are so much more glorious and excellent than those of the old covenant , which yet were excellent and glorious also . there is in this verse , . an introduction of the concession intended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the contexture of these particles is some what unusual . hence some would have , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be redundant ; some joyn it in construction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that follows . this was the judgment of beza , whom our translators follow , for the word , also ; [ had also ordinances ; ] renders , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the original : and thereon they omit it in the first place , not saying , and then verily , but then verily , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if this be so , the assertion of the apostle seems to be built on a tacit supposition that the latter covenant hath ordinances of worship . hence he grants the first had so also . even that had also ordinances of worship , as the new hath . but i see not at all , that any such supposition is here made by the apostle ; yea , he doth rather oppose those ordinances of divine worship unto the priviledges of the new covenant , than allow the same things to be under both . and this is evident in the worldly sanctuary , which he ascribes unto the first covenant , for he had expresly denyed that there was any such under the new . chap. . . wherefore although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and , seems to be redundant , yet it is emphatical and increaseth the signification of the other particles , as it is often used in the scripture . and the introduction of the concession , intimated by this contexture of the notes of it , ( then verily even that ) shews both the reality of it , and the weight that he lays upon it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; we render , then ; most do it by igitur , therefore . but the connexion unto the foregoing discourse is rather real than verbal . it is not an inference made from what was before declared , but a continuation of the same design . and yet moreover it is granted ; or therefore it is granted ; verily so it was . and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serves unto the protasis of the comparison , whereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth , ver . th . but ; christ being come . the subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that first covenant whereof we treat . the covenant made with the fathers at sinai , which as unto the administrations of it the hebrews as yet adhered unto . the nature of this covenant we have spoken unto at large on the foregoing chapter , and thither refer the reader . of this covenant it is affirmed in general , that it had two things , ( ) ordinances of worship . ( ) a worldly sanctuary ; and the relation of them unto it , is , that it had them . . it had them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it refers unto the time past . the apostle saith not it hath them , but , it had them . that is , say some , it had so whilest that tabernacle was standing , and whilest these things were in force ; but now the covenant is abolished and it hath none of them . but this answers not the apostle's intention . for he acknowledgeth that covenant and all its ordinances de facto to have been yet in being , in the patience and forbearance of god. only he affirms that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . ready to disappear . nor was he to take for granted , what was the principal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between him and the hebrews , but to prove it , which he doth accordingly . hence he grants that there were priests that offered gifts according to the law ; chap. . . and some who served at the tabernacle . chap. . . but the apostle hath respect unto the time wherein that covenant was first made . then it had these things annexed unto it , which were the priviledges and glory of it . for the apostle hath in the whole discourse , continual respect unto the first making of the covenant , and the first institution of its administrations . it had them ; that is , they belonged unto it as those wherein its administration did consist . every covenant of god had its proper priviledges and advantages , even the first covenant had so , and those such as were excellent in themselves , though not comparable with them of the new . for to make any covenant with men , is an eminent fruit of goodness , grace and condescention in god , whereon he will annex such priviledges thereunto , as may evince it so to be . . this first covenant had two things in general . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both translations and interpreters have cast some difficulty on the meaning of these words , in themselves plain and evident . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the word is generally rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek versions ; and next unto that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is legal and right . the vulgar latine rendets it by iustificationes ; from the inclusion of ius , iustum in the signification of it . in the new testament it is used , luk. , . rom. . . chap. . . chap. . . chap , . . heb. . . ver . . rev. . . chap. . . and in no one place doth it signifie institution , but it may be better rendred righteousness when alone we so translate it . rom. . . in the context and construction wherein it is here placed , it can have no signification , but that of ordinances , rites , institutions , statutes , the constant sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 determined both by its derivation , and invariable use . wherefore all inquiries on these words , in what sense the rites of the law may be called iustifications , or whether because the observation of them did iustifie before men , or were signs of our iustification before god , are all useless and needless . what there is of iust and right in the signification of the word , respects the right of god in the constitution and imposition of these ordinances . they were appointments of god which he had right to prescribe , whence their observation on the part of the church was just and equal . these ordinances , or statutes were so ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of service ) that is , as we render it divine service . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is originally of as large a signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and denotes any service whatever . but it is here , and constantly in the new testament , as is also the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , restrained unto divine service , ioh. . . rom. . . chap. . . cultus , of worship , and so were it better rendred , than by divine service . in one place it signifies by it self , as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth here : rom. . , unto whom belonged the giving of the law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the worship ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ordinances of worship . the ordinances of the ceremonial law. for although god were served in and according to the commands of the moral law , or the unchangeable prescriptions the ten words ; and also in the duties required in the due observance of the iudicial law ; yet this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the immediate worship of the tabernacle ; and the services of the priests that belonged thereunto . hence the jews call all idolatry and superstition ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , strange worship . and this was that part of divine worship about which god had so many controversies with the people of israel under the old testament . for they were always apt to run into noxious extreams about it : for the most part they were prone to neglect it , and to run into all manner of superstition and idolatry . for the law of this worship was an hedge that god had set about them to keep them from those abominations . and if at any time they brake over it , or neglected it , and let it fall , they failed not to rush into the most abominable idolatry . on the other hand , ofttimes they placed all their trust and confidence for their acceptance with god and blessing from him , on the external observance of the ordinances and institutions of it . and hereby they countenanced themselves not only in a neglect of moral duties and spiritual obedience , but in a course of flagitious sins and wickednesses . to repress these exorbitances with respect unto both these extreams , the ministry of the prophets was in an especial manner directed . and we may observe some things here in our passage , as included in the apostle's assertion , though not any part of his present design . . there was never any covenant between god and man , but it had some ordinances or arbitrary institutions of external divine worship annexed unto it . the original covenant of works had the ordinances of the tree of life , and of the knowledge of good and evil , the laws whereof belonged not unto that of natural light and reason . the covenant of sinai whereof the apostle speaks had a multiplication of them . nor is the new covenant destitute of them or their necessary observance . all publick worship in , and the sacraments of the church are of this nature . for whereas it is ingrafted in natural light that some external worship is to be given unto god , he would have it of his own prescription , and not as unto the modes of it , be left unto the inventions of men . and because god hath alwayes in every covenant prescribed the external worship and all the duties of it which he will accept , it cannot but be dangerous for us , to make any additions thereunto . had he prescribed none at any time , seeing some are necessary in the light of nature , it would follow by just consequence that they were left unto the finding out and appointment of men . but he having done this himself , let not us add unto his words , lest he reprove us , and we be found lyars . and in his institution of these ordinances of external worship , there is both a demonstration of his sovereignty , and an especial trial of our obedience in things whereof we have no reason but his meer will and pleasure . . it is an hard and rare thing to have the minds of men kept upright with god in the observation of the institutions of divine worship . adam lost himself and us all by his failure therein . the old church seldom attained unto it , but continually wandred into one of the extreams mentioned before . and at this day there are very few in the world who judge a diligent observation of divine institutions to be a thing of any great importance . by some they are neglected , by some corrupted with additions of their own , and by some they are exalted above their proper place and use , and turning into an occasion of neglecting more important duties . and the reason of this difficulty is because faith hath not that assistance and encouragement from innate principles of reason , and sensible experience of this kind of obedience , as it hath in that which is moral , internal , and spiritual . that these ordinances of divine worship might be duly observed and rightly performed under the first covenant , there was a place appointed of god for their solemnization . it had , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; also a worldly sanctuary : he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; properly an holy place , a sanctuary . and why he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or worldly , we must enquire . and some things must be premised unto the exposition of these words . . the apostle treating of the services , sacrifices , and place of worship under the old testament , doth not instance in , nor insist upon the temple , with its fabrick , and the order of its services ; but in the tabernacle set up by moses in the wilderness . and this he doth for the ensuing reasons . . because his principle design is to confirm the preeminence of the new covenant above the old. to this end he compares them together in their first introduction and establishment with what did belong unto them therein . and as this in the new covenant was the priesthood , mediation , and sacrifice of christ ; so in the old it was the tabernacle with the services and sacrifices that belonged unto it . these the first covenant was accompained with and established by ; and therefore were they peculiarly to be compared with the tabernacle of christ , and the sacrifice that he offered therein . this is the principle reason why in this disputation he hath all along respect unto the tabernacle , and not unto the temple . . although the temple with its glorious fabrick and excellent order added much unto the outward beauty and splendor of the sacred worship , yet was it no more but a large exemplification of what was vertually contained in the tabernacle and the institutions of it , from whence it derived all its glory . and therefore these hebrews principally rested in , and boasted of the revelation made unto moses and his institutions . and the excellency of the worship of the new covenant being manifested above that of the tabernacle there is no plea left for the additional outward glory of the temple . . designing to treat of this holy tent or tabernacle , he confines himself unto the first general distribution of it . exod. . . and thou shalt hang up the vail under the taches , that thou mayst bring in thither the ark of the testimony , and the vail shall divide unto you , between the holy and the most holy ; the holy utensils of which two parts he afterwards distinctly describes . the whole was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy place or sanctuary . the tabernacle of witness erected in the wilderness in two parts , the holy and the most holy , with the utensils of them , is that whose description he undertakes . it is observed by the apostle that the first covenant had this sanctuary ; ( ) because so soon as god had made that covenant with the people , he prescribed unto them the erection and making of this sanctuary , containing all the solemn means of the administration of the covenant itself . ( ) because it was the principle mercy , priviledg and advantage that the people were made partakers of by vertue of that covenant . and it belongs unto the exposition of the text , as to the design of the apostle in it , that we consider what that priviledge was , or wherein it did consist . and . this tabernacle with what belonged thereunto was a visible pledge of the presence of god among the people , owning , blessing and protecting of them . and it was a pledge of gods own institution , in imitation whereof , the superstitious heathens invented ways of obliging their idol-gods to be present among them for the same ends . hence was that prayer at the removal of the tabernacle and the ark therein . numb . . , . rise up lord and let thine enemies be scattered , and let them that hate thee , fly before thee . and when it rested he said , return o lord unto the many thousands of israel . and thence the ark was called the ark of gods strength ; see psal. . , . . , . chron. . . because it was a pledg of gods putting forth his strength and power in the behalf of the people . and according unto this institution it was a most effectual means to strengthen their faith and confidence in god. for what could they desire more in reference thereunto , than to enjoy such a gracious earnest of his powerful presence among them ? but when they ceased to trust in god , and put their confidence in the things themselves , which were no otherwise useful but as they were pledges of his presence , they proved their ruine . hereof we have a fatal instance in their bringing the ark into the field , in their battell against the philistines . sam. . , . and it will fare no better with others who shall rest satisfied with outward institutions of divine worship , neglecting the end of them all , which is faith and trust in god. ierem. . . but men of corrupt minds had rather place their trust in any thing but god : for they find that they can do so , and yet continue in their sins , as those did in the prophet . ver . , , . but none can trust in god , unless he relinquish all sin whatever . all other pretended trust in him , is but the entitling of him unto our own wickedness . . it was the pledge and means of gods residence or dwelling among them , which expresseth the peculiar manner of his presence mentioned in general before . the tabernacle was gods house ; nor did he promise at any time to dwell among them but with respect thereunto . exod. . . chap. . . chap. . , , . numb . . . and the consideration hereof was a powerful motive unto holiness , fear and reverence ; unto which ends it is every where pressed in the scripture . . it was a fixed seat of all divine worship wherein the truth and purity of it was to be preserved . had the observation of the ordinances of divine service been left unto the memories of private persons , it would quickly have issued in all manner of foolish practices , or have been utterly neglected . but god appointed this sanctuary for the preservation of the purity of his worship , as well as for the solemnity thereof : see deut. . , , , . here was the book of the law laid up , according unto the prescript whereof the priests were obliged in all generations to take care of the publick worship of god. . it was principally the priviledge and glory of the church of israel , in that it was a continual representation of the incarnation of the son of god ; a type of his coming in the flesh to dwell among us , and by the one sacrifice of himself to make reconciliation with god , and atonement for sins . it was such an expression of the idea of the mind of god concerning the person and mediation of christ , as in his wisedom and grace he thought meet to intrust the church withal . hence was that severe injunction that all things concerning it , should be made according unto the pattern shewed in the mount . for what could the wisdom of men do in the prefiguration of that mystery , which they had no comprehension of ? but yet the sanctuary the apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; worldly . expositors both antient and modern do even weary themselves in their enquiries why the apostle calls this sanctuary worldly . but i think they do so without cause , the reason of the appellation being evident in his design and the context . and there is a difficulty added unto it by the latine translation which renders the word seculare , which denotes continuance or duration . this expresseth the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but that the apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and therefore here hath no respect unto it . the sense that many fix upon is , that he intends the outward court of the temple , whereunto the gentiles or men of the world were admitted , whence it was called worldly and not sacred : but this exposition though countenanced by many of the ancients , is contrary unto the whole design of the apostle . for ( ) he speaks of the tabernacle , wherein was no such outward court ; nor indeed was there any such belonging to the temple , whatever some pretend . ( ) the whole sanctuary , whereof he speaks , he immediately distributes into two parts , as they were divided by the vail ; namely , the holy and the most holy place , which were the two parts of the tabernacle itself . ( ) he treats of the sanctuary only with respect unto the divine service to be performed in it by the priests , which they did not in any outward court whereunto the gentiles might be admitted . wherefore the apostle terms this sanctuary worldly , because it was every way in and of this world . for ( ) the place of it was on the earth in this world , in opposition whereunto the sanctuary of the new covenant is in heaven . chap. . . ( ) although the materials of it were as durable as any thing in that kind could be procured , as gold and shittim wood , because they were to be of a long continuance , yet were they worldly ; that is , caduca , fading and perishing things , as are all things of the world ; god intimating thereby that they were not to have an everlasting continuance . gold , and wood , and silk , and hair , however curiously wrought and carefully preserved , are but for a time . ( ) all the services of it , all its sacrifices in themselves , seperated from their typical representative use , were all worldly ; and their efficacy extended only unto worldly things , as the apostle proves in this chapter . ( ) on these accounts the apostle calls it worldly ; yet not absolutely so , but in opposition unto that which is heavenly . all things in the ministration of the new covenant are heavenly . so is the priest , his sacrifice , tabernacle , and altar as we shall see in the process of the apostle's discourse . and we may observe from the whole , . that divine institution alone is that which renders any thing acceptable unto god. although the things that belonged unto the sanctuary , and the sanctuary itself , were in themselves but worldly ; yet being divine ordinances , they had a glory in them , and were in their season accepted with god. . god can animate outward carnal things with an hidden invisible spring of glory and efficacy ; so he did their sanctuary with its relation unto christ ; which was an object of faith , which no eye of flesh could behold . . all divine service or worship must be resolved into divine ordination or institution . a worship not ordained of god is not accepted of god. it had ordinances of worship . . a worldly sanctuary is enough for them whose service is worldly ; and these things the men of the world are satisfied with . ver . . two things were ascribed unto the first covenant in the verse foregoing . ( ) ordinances of worship ; ( ) a worldly sanctuary . in this verse the apostle enters upon a description of them both , inverting the order of their proposal , beginning with the latter , or the sanctuary itself . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vul. lat. tabernaculum enim factum est primum , the first tabernacle was made , ambiguously , as we shall see . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in tabernaculo primo quod factum erat . in the first tabernacle that was made . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; vul. lat. candelabra candlesticks . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in it was the candlestick . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; vul. propositio panum ; the proposition of loaves . others , propositi panes ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the bread of faces . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; vul. quae dicitur sancta ; quae dicitur sanctum ; quod sancta vocant . for some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and it was called the holy house . for there was a tabernacle made , ( prepared ) the first wherein was the candlestick and the table , and the shew-bread ; which is called the sanctuary . our translation thus rendring the words avoids the ambiguity mentioned in the vulgar latine . first of all there was a tabernacle made . but whereas our rendring is also obscure , the first being mentioned , where only one thing went before , which yet includes a distribution supposed , i would supply it with two parts . there was a tabernacle made consisting of two parts . tabernaculum bipartitè extructum . for the following words are a distinct description of these two parts . . the subject spoken of is the tabernacle . . that which in general is affirmed of it is , that it was made . . there is a distribution of it into two parts in this and the following verse . . these parts are described and distinguished by ( ) their names . ( ) their situation with respect unto one another . ( ) their contents or sacred utensils . the one is so described in this verse . ( ) by its situation ; it was the first , that which was first entred into . ( ) by its utensils which were three . ( ) the candlesticks . ( ) the table . ( ) the shew-bread . ( ) by its name it was called the sanctuary . the subject treated of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacle ; the common name for the whole fabrick , as the temple was afterwards of the house built by solomon . an eminent type this was of the incarnation of christ , whereby the fulness of the godhead dwelt in him bodily ; col. . . substantially in the humane nature , as it dwelt typically and by representation in this tabernacle . hence is it so expressed , he was made flesh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . joh. . . and pitched his tabernacle amongst or with us . the consideration hereof , the apostle on set purpose fixed on , as the great concomitant , priviledge or glory of the first covenant whereof he treats ; and whose consideration was excellently suited unto his design . immediately on the giving of the law and making that covenant in horeb , which was accepted of by the people and solemnly ratified , ( exod. . , , , , , , . ) the whole of their remaining station in that place for some months , was taken up , in moses his receiving revelations , and the people's making provision about and for this tabernacle with what belonged thereunto . forty daies was moses in the mount with god , whilest he instructed him in all things that belonged unto it ; so great and glorious was the design of divine wisdom in this tabernacle and its appurtenances . for it was the house wherein his glory was to dwell ; and not only so but a type and representation of the depth of his counsel in the incarnation of his son , whereby the divine nature would personally dwell in the humane for ever . . it is affirmed of this tabernacle that it was made . tabernaculum extructum , constructum , praeparatum , ornatum , adornatum ; built , prepared , adorned . there is more included in the word than the meer building of the fabrick . for the apostle in this one word , reflects on and compriseth , ( . ) the provision of materials made by the people ; ( ) the workings of those materials by bezaliel ; ( ) the erection of the whole by the direction of moses ; ( ) the adorning of it unto its use ; that is the substance of the book of exodus from chap. th . to the end . first , preparation was made for it ; then the materials were wrought ; and that with such curious workmanship , accompanied with such rich devoted ornaments , that it was adorned in its making . it was prepared in its materials , it was wrought into its form , it was beautified in its ornaments , unto all which respect is had in this word . that which principally gave unto it , its order , beauty , glory , and use , was that it was entirely , and in all the parts and appurtenances of it , made according to the pattern which god shewed moses in the mount. and therefore when it was finished and erected , all the parts belonging unto it , and all that was in it was distinctly recounted , and it is added concerning them all , seperately and in conjunction , they were all made as the lord commanded moses . exod. . and , . for it is the authority and wisdom of god alone , that gives beauty , use , and order unto all that belongs unto his worship . the first part of this tabernacle being so prepared it had its furniture , that was to abide and be used in it . . there was in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the candlestick . the vulgar latine reads candelabra in the plural number . hence many disputes arise among the expositors who adhere unto that translation . some of them contend that the apostle hath respect unto the temple of solomon wherein were ten candlesticks , five on the one side and five on the other . kings . . which is directly contrary to his scope and the words of the text. some suppose that the one candlestick which was in the tabernacle was intended , but is spoken of in the plural number , because of the six branches that came out of it , three on each side , and that which went directly upwards made seven , having lamps in them all . exod. . . but whereas it is constantly called the candlestick , and spoken of as one utensil only , the apostle could not call it the candlesticks , for that was but one . wherefore the most sober of them depart from their common translation , and adhere unto the original ; and make use of the expression to prove that it was the tabernacle of moses , and not the temple of solomon wherein were ten candlesticks , that the apostle refers unto . the making of this candlestick is particularly described ; exod. . . to the end of the chapter . it s frame , measures and use , are not of our present consideration , they may be found in expositors on that place . it was placed on the south side of the tabernacle near the vails that covered the most holy place ; and over against it on the north side was the table with the shew-bread . and in the midst , at the very entrance of the most holy place was the altar of incense . see exod. . , , , , , , , . and this candlestick was made all of beaten gold , of one peice , with its lamps and appurtenances without either joynts or screws , which is not without its mystery . to fit it for its service pure oyl olive was to be provided by the way of offering from the people . exod. . . and it was the office of the high priest to order it , that is , to dress its lamps , every evening and every morning , supplying them with fresh oyl , and removing whatsoever might be offensive . exod. . . and this is called a statute for ever unto the generations of the priests ; on the behalf of the children of israel ; which manifests the great concernment of the church in this holy utensil . on the other side of the sanctuary over against the candlestick was the table and the shew-bread , which the apostle reckons as the second part of the furniture of this first part of the tabernacle ; distinguishing them from each other ; the table and the shew-bread . the making of this table with its measures and use , its form , and fashion , are recorded ; exod. . , . , , . , . chap , . , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 table . the manner of its covering when it was to be carried whilest the tabernacle was movable , is described , numb . . , . and it was an utensil fashioned for beauty and glory . upon this table , which the apostle adds , was the shew-bread . it is here rendred by the apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the proposition of the bread or leaves ; by an hypallage for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the bread of proposition as it is rendred ; matth. . . the bread that was proposed or set forth . in the hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread in the singular number ; which the apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural , as also doth the evangelist . for that bread consisted of many loaves ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies a loaf . so the lxx render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exod. . . the number of these leaves or cakes as we call them , was , twelve ; and they were set on the table in two rows , six in a row , being laid one upon the other . the jews say that every loaf was ten hands breadth long , and five hands breadths broad , and seven fingers thick . but this cannot well be reconciled unto the proportion of the table . for the table itself was but two cubits long , and one cubit broad . and whereas it had a border of an hands breadth round about , nothing could lie on the table but what was placed within that border . and seeing a cubit was but five hands breadth , it cannot be conceived how two rows of loaves , that were ten hands breadth long , and five hands breadth broad , could be placed within that border . wherefore they suppose that there were props of gold coming up from the ground that bore the ends of the cakes . but if so , it could not be said that they were placed on the table which is expresly affirmed . wherefore it is certain that they were of such shape , proportion , and measures , as might fitly be placed on the table within the border ; and more we know not of them . these cakes were renewed every sabbath in the morning ; the renovation of them being part of the peculiar worship of the day . the manner of it , as also of the making of them is described ; levit. . . . and because the new bread was to be brought in and immediately placed in the room of that which was taken away , it is called absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the continual bread ; numb . . . for god says it was to be before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jugiter ; exod. . ; alwaies or continually . why it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bread of faces there is great enquiry . one of the targums render it inward bread , for the word is used sometimes for that which looks inward . the lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , present bread ; or bread presented . many think they were so called because they were set forth before the faces of the priests , and stood in their view when they first entred the tabernacle . but the reason of it is plain in the text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shew-bread before my face , saith god. they were presented before the lord as a memorial of them , in answer to the tribes of israel . the jews think they were called bread of faces , because being made in an oblong square , they appeared with many faces , that is , as many as they had sides . but they cannot evince this to have been the fashion of them ; and it is absurd to imagine that they had such a name given unto them , for their outward form . this is all that the apostle observes to have been in the first part of the tabernacle . there was in it moreover the altar of incense . but this was not placed in the midst of it at any equal distances from the sides , but just at the west end where the vail opened to give an entrance into the most holy place ; wherefore by our apostle it is reckoned unto that part of the sanctuary , as we shall see on the next verse . concerning this part of the tabernacle , the apostle affirmes that it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holy. this name of it was given and stated ; exod. . . the vail shall divide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the holy , that is , that part of the sanctuary , and the most holy , which our apostle describes in the next place . and we may observe ; that , every part of gods house , and the place wherein he will dwell , is filled and adorned with pledges of his presence , and meanes of communicating his grace ; such were all the parts of the furniture of this part of the tabernacle . and so doth god dwell in his church , which in some sense is his tabernacle with men . but the principal enquiry about these things is concerning their mystical signification and use . for by the apostle they are only proposed in general , under this notion , that they were all typical representations of things spiritual and evangelical . without this he had no concernment in them . this therefore we shall enquire into . we may in this matter be supplyed by expositors with variety of conjectures . but none of them , so far as i have observed , have at all endeavoured to fix any certain rule for the trial and measure of such conjectures , nor to guide us in the interpretation of this mystery . some say the candlestick with its branches , represented the seven planets , the sun in the midst , as the scapus of the candlestick was in the midst of the six branches , three on the one side and three on the other . and the loaves of bread , say they , did represent the fruits of the earth , as influenced by the heavenly bodys . this is the interpretation of philo , a iew and platonical philosopher ; and it doth not unbecome his principles . but that any christian writer should approve of it , i somewhat wonder , nor doth it deserve a confutation . some say that the altar of incense signified those that are of a contemplative life ; the table of shew-bread those that follow the active life ; and the candlestick those that follow both of them . the pretended reasons of this application of these things may be seen in the commentaries of ribera and tena on this place . some with more sobriety and probability , affirm the candlestick to represent the ministry of the church , appointed for the illumination of it , and the table with the shew-bread , the ordinances as administred by them ; which things are declared succinctly by gomarus on this place ; and unto them they may have safely a secondary application . but as was said , a rule is to be fixed to guide us in the interpretation of the mystical signification of these things and the application of them , without which we shall wander in uncertain and unapproveable conjectures . and it is plainly given us in the context . for therein are two things manifest . ( ) that the tabernacle and all contained in it were typical of christ. this is directly affirmed , chap. . . as hath been evinced in the exposition of that place . and it is the design of the apostle further to declare and confirm it in what remaines of this chapter . ( ) that the lord christ in this representation of him by the tabernacle its utensils and services , is not considered absolutely , but as the church is in mystical union with him . for he is proposed , set forth , and described in the discharge of his mediatory office. and these things give us an evident rule in the investigation of the original significancy of the tabernacle , with all the parts , furniture , and services of it , and the design of god therein . they were all representative of christ in the discharge of his office , and by them did god instruct the church as unto their faith in him and expectation of him . this is excellently observed by cyrill . in iohan. lib. . chap. . christus licét unus sit , multifariam tamen à nobis intelligitur . ipse est tabernaculum propter carnis tegumentum ; ipse est mensa , quia noster cibus est et vita ; ipse est arca habens legem dei reconditam , quia est verbum patris ; ipse est candelabrum , quia est lux spiritualis ; ipse est altare incensi , quia est odor suavitatis in sanctificationem ; ipse est altare holocausti , quia est hostia pro totius mundi vit a in cruce oblata . and other instances he gives unto the same purpose . and although i cannot comply with all his particular applications , yet the ground he builds upon , and the rule he proceeds by are firm and stable , and by this rule we shall enquire into the signification of the things mentioned by the apostle in the first part of the tabernacle . . the candlestick with its seven branches and its perpetual light with pure oyl , giving light unto all holy administrations , did represent the fullness of spiritual light , that is in christ jesus , and which by him is communicated unto the whole church . in him was life , and the life was the light of men ; ioh. . . god gave unto him the spirit not by measure ; ioh. . . and the holy spitit rested on him in all variety of his gifts and operations , especially those of spiritual light , wisdom and understanding isa. . . . and in allusion unto this candlestick with its seven lamps , is called the seven spirits that are before the throne of god ; revel . . ; as he , in and by whom the lord christ gives out the fullness and perfection of spirituall light and gifts unto the illumination of the church ; even as the light of the tabernacle depended on the seven lamps of the candlestick . wherefore by the communication of the fullness of the spirit in all his gifts and graces unto christ , he became the fountain of all spiritual light unto the church . for he subjectively enlightens their minds by his spirit ; ephes. . , , . and objectively and doctrinally conveys the means of light unto them by his word . again ; there was one candlestick which contained the holy oyl , ( a type of the spirit ) in it self . thence was it communicated unto the branches on each side of it , that they also should give light unto the tabernacle ; yet had they originally no oyl in themselves , but only what was continually communicated unto them from the body of the candlestick . and so the communications from christ of spiritual gifts unto the ministers of the gospel whereby they are instrumental in the illumination of the church , was signified thereby . for unto every one of us is given grace according unto the measure of the gift of christ even as he pleaseth . ephes. . . but hereon we must also remember , that this candlestick was all one beaten work of pure gold both the scapus , the body , and all the branches of it . there were neither joynts , nor screws , nor pins in or about it . exod. . . wherefore unless ministers are made partakers of the divine nature of christ , by that faith which is more precious than gold , and are intimately united unto him , so as mystically to become one with him , no pretended conjunction unto him by joynts and screws of outward order , will enable them to derive that pure oyl from him , with whose burning light they may illuminate the church . but this i submitt unto the judgment of others . this is of faith herein . that which god instructed the church in by this holy utensil and its use , was that the promised messiah , whom all these things typed and represented , was to be by the fullness of the spirit in himself , and the communication of all spiritual graces and gifts unto others , the only cause of all true saving light unto the church . he is the true light which lighteneth every man coming into the world , namely , that is savingly enlightened . upon the entrance of sin , all things fell into darkness ; spiritual darkness covered mankind , not unlike that which was on the face of the deep , before god said let there be light and there was light. cor. , . and this darkness had two parts ; first , that which was external with respect unto the will of god concerning sinners and their acceptance with him ; secondly , on the minds of men in their incapacity to receive such divine revelations unto that end as were or should be made . this was the double vail , the vail vailed and the covering covered over the face of all nations , which was to be destroyed ; isa. . . and they are both removed by christ alone , the former by his doctrine , the latter by his spirit . moreover there was no light at all in the sanctuary for the performance of any holy administrations , but what was given unto it by the lamps of this candlestick . and therefore was it to be carefully dressed every morning and evening by a perpetual statute . and if the communication of spiritual gifts and graces do cease , the very church it self notwithstanding its outward order , will be a place of darkness . obs. . the communication of sacred light from christ in the gifts of the spirit , is absolutely necessary unto the due and acceptable performance of all holy offices and duties of worship in the church . and , . no man by his utmost endeavours in the use of outward means can obtain the least beam of saving light , unless it be communicated unto him by christ , who is the only fountain and cause of it . the table and the shew-bread mentioned in the next place , respected him also under another consideration . the use of the table which was all overlaid with gold was only to bear the bread which was laid upon it . what resemblance there might be therein unto the divine person of christ , which sustained the humane nature in its duties , that bread of life which was provided for the church , it may be is not easie to declare . howbeit the head of christ is said to be as the most fine gold ; cant. . . wherefore the matter of it being most precious , and the form of it beautifull and glorious , it might as far represent it , as any thing would do which is of this creation , as all these things were ; ver . . but that the lord christ is the only bread of life unto the church , the only spiritual food of our souls , he himself doth fully testifie . ioh. . . . he therefore , he alone was represented by this continual bread of the sanctuary ver . , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but after the second vail , or covering . our latine translation reads ; post medium velum ; that is , after the vail that was in the midst ; for there were not three vails whereof this should be in the midst , but two only . the syriack somewhat changeth the words . the inner tabernacle which was within the face of the second gate . the same thing is intended ; but the inner is added ; and after the second vail is expressed by an hebraism . what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , which is rendred velum , and velamentum , a vail , a coverng , and by the syriack a gate of entrance ; we shall see afterwards . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; quod dicitur ; quod vocatur . syr. it was called . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; aureum habens thuribulum ; having the golden censer ; syr. and there were in it the house of incense of gold ; whereby either the altar or the censer may be understood . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . syr. and there was in it ; referring plainly to the ark. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; non est tempus ; non est propositum ; it is not a time or place ; it is not my purpose to speak ; non est mode dicendum ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; singulatim ; vul. lat. per singula , arias per partes . syr. by one and one , apart , particularly , according to the parts laid down distinctly . the syriak adds the following words unto these ; it is not time to speak of these things by one and one , which were thus disposed . but the original refers that expression unto what follows . ver . , , . and after the vail the tabernacle which is called the holiest of all ; which had the golden censer and the ark of the covenant overlaid ( covered ) round about ( on every side ) with gold ; wherein was the golden pot that had manna ; and aaron's rod that budded , and the tables of the covenant ; and over it the cherubims of glory shadowing the mercy-seat ; of which ( things ) we cannot ( shall not ) now speak particularly . the apostle in these verses proceedeth unto the description of the second part of the tabernacle , with the things contained in it , or the holy furniture thereof . his design is not to give us an exact description of these things , as he declares in the close of the sift verse , but only to declare their use and signification . wherefore he doth not propose an accurate account of their station and relation one to another , but makes such mention of them in general as was sufficient unto his end , namely , to manifest their use and signification . wherefore they deal injuriously both with him and the text , who rigidly examine every word and passage , as though he had designed an exact account of the frame , positure , fashion , and measure of this part of the tabernacle , and every thing contained in it ; whereas the use and signification of the whole is all that lie intends . a due consideration hereof renders the anxious enquiry , that hath been made about the assignation of holy utensils unto this part of the sanctuary , and the placing of them with respect unto one another , which was no part of his design , altogether needless . for with respect unto the end he aimed at , the words he useth are exactly the truth . he describes this part of the tabernacle ; ( ) from its situation ; it was after the second vail . ( ) from its name given unto it by god himself ; it was called the holiest of all , or the holy of holies . ( ) from its utensils or vessels which were , ( ) the golden censer . ( ) the ark. ( ) what was in it or with it . ( ) the golden pot that had manna . ( ) aaron's rod. ( ) the tables of the covenant . ( ) the cherubims ; which he describes , ( ) from their quality ; cherubims of glory . ( ) their use ; they shadowed the mercy-seat . ( ) the mercy-seat it self . but this is mentioned as it were only occasionally with respect unto the use of the cherubims . and this sufficiently manifests that in the rehearsal of these things the apostle designeth not accuracy and order . for the mercy-seat was for glory and signification far above the cherubims wherewith it was overshadowed . with respect unto these things among others in another place , he affirms that the ministration of divine worship under the law was glorious . but withal he adds that it had no glory in comparison of that which doth excel ; namely , the spiritual ministration of divine worship under the gospel . cor. . . and this is that which we should always mind in the consideration of these things . for if we yet look after , and value such an outward glory as they did exhibit , we are carnal , and cannot behold the beauty of spiritual things . the verbal difficulties which occur in this context , have occasioned critical expositors to labour greatly about them . that is the field wherein they choose to exercise their skill and diligence . but as unto the things themselves , and the difficulties that are in the real interpretation of them , little light is contributed by most of their endeavours . wherefore some of these words have been so belaboured with all sorts of conjectures , that there is no room left for any addition in the same kind : and it were but lost labour to repeat what must be confuted if it were mentioned . i shall therefore take no farther notice of any difficulty in the words , but as the explication of it is necessary unto the interpretation of the context , and so far nothing shall be omitted . the first thing mentioned by the apostle , is the situation of this part of the tabernacle ; it was after the second vail . it was so unto them that entered into the tabernacle , they were to pass through the whole length of the first part , before they came unto this ; nor was there any other way of entrance into it . and by calling this partition of the two parts of the sanctuary , the second vail , the apostle intimates that there was a former . howbeit that former was not a seperating vail of any part of the tabernacle as this was . it was only the hanging of the door of the tent. this the apostle here reckons as a vail , because as by this vail the priests were hindred from entering into , or looking into the most holy place , so by that other the people were forbidden to enter or look into the first part of the sanctuary , whereinto the priests entered daily . the making of the first vail is declared , exod. . . r . and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hanging or covering for the door . the making of this second vail is declared , exod . ver . , , . and it is called the vail or covering . the apostle renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as also it is matth. . . where it is spoken of in the temple : and so it is rendred by the lxx . exod. . . as the former is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a covering . from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is to extend , to stretch out so as to cover with it what is so extended , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a vail to be a covering unto any thing ; dividing one thing from another ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is that which covereth any thing round about ; such was this vail . the end , use and signification of it the apostle expresly declares ver . th . where they must be spoken unto . . he describes this part of the tabernacle by its name ; it is called the most holy ; the holy of holies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is called by god himself ; exod. . , . the holy of holies ; that is , most holy ; the superlative degree expressed by the repetition of the substantive , as is usual in the hebrew . some give instances of this kind of phraseology in greek writers , remote enough from hebraisms ; as sophocles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; misera miserarum es ; that is , miserrima . but however the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be greek , the apostle intends to express the hebraism itself . and holy in the hebrew is of the singular number ; holies of the plural ; but in the greck both are of the plural number . and what is thus called was most eminently typical of christ who is called by this name , dan. . . to anoint the most holy. the place in the tabernacle which was most sacred , and most secret , which had the most eminent pledges or symbols of the divine presence , and the clearest representations of god in christ , reconciling the word unto himself , is so called . the more of christ by the way of representation or exhibition any institutions of divine worship do contain or express , the more sacred and holy are they in their use and exercise . but it is christ alone who in himself is really the most holy , the spring and fountain of all holiness unto the church . . the first utensil reckoned unto this second part of the tabernacle is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the relation of it thereunto is , that it had it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he doth not say it was in it , but it had it . if any one would see the various conjectures of learned men about this assertion of the apostle , as also about that following concerning what was contained in the ark , he may consult the collections of mr. pool on the place , where he will find them represented in one view . my design being only to declare what i conceive consonant unto the truth , i shall not spend time in repeating or refuting the conjectures of other men . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we translate a censer ; but it may as well be rendred the alar of incense ; as it is by the syriack the house of spices ; the place for the spices whereof the incense was compounded . the altar of incense was all overlaid with beaten gold , hence it is here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of gold. and whereas it was one of the most glorious vessels of the tabernacle , and most significant , if the apostle intended it not in this word , he takes no notice of it at all , which is very unlikely . and of this altar he says not , that it was in the second tabernacle , but that it had it . and in that expression he respects not its situation , but its use. and the most holy place may well be said to have the altar of incense ; because the high priest could never enter into that place nor perform any service in it , but he was to bring incense with him , taken in a censer from this altar . whereas therefore there was a two fold use of the altar of incense ; the one of the ordinary priests , to burn incense in the sanctuary every day , and the other of the high priest to take incense from it when he entered into the most holy place , to fill it with a cloud of its smoak ; the apostle intending a comparison peculiarly between the lord christ and the high priest only in this place , and not the other priests in the daily discharge of their office , he takes no notice of the use of the altar of incense in the sanctuary , but only of that which respected the most holy place , and the entrance of the high priest thereinto . for so he expresly applyes it ver . . and therefore he affirms this place to have had this golden altar , its principal use and end being designed unto the service thereof . this i judge to be the true meaning of the apostle , and sense of his words , and shall not therefore trouble my self nor the reader with the repetition or confutation of other conjectures . and that this was the principal use of this altar is plainly declared in the order for the making and disposal of it . exod. . . thou shalt put it before the vail , that is , by the ark of the testimony before the mercy-seat , that is , over the testimony where i will meet with them . although it was placed without the vail , and that for this end , that the high priest might not enter one step into the most holy place , until the smoak of the incense went before him ; yet had it peculiar respect unto the ark and mercy-seat , and is therefore reckoned in the same place and service with them by the apostle . and this is yet made further evident in that when the high priest entred into the most holy place , and had no service to perform but with respect unto the things pertaining thereunto , he was to make atonement on this altar with the blood of the sin-offering , as he did on the ark and mercy-seat , exod. . . this is an undeniable demonstration that as unto the use of it , it belonged principally unto the most holy place , and is here so declared by the apostle . wherefore the assignation hereof unto that place by the author is so far from an objection against the authority of the epistle , unto which end it hath by some been made use of , as that it is an argument of his divine wisdom and skill in the nature and use of these institutions . the manner of the service of this altar intended by the apostle was briefly thus . the high priest on the solemn day of expiation that is once a year , took a golden censer from this altar : after which going out of the sanctuary he put fire into it , taken from the altar of burnt-offerings without the tabernacle in the court where the perpetual fire was preserved . then returning into the holy place , he filled his hands with incense taken from this altar , the place of the residence of the spices . and this altar being placed just at the entrance of the most holy place over against the ark and mercy-seat , upon his entrance he put the incense on the fire in the censer , and entred the holy place with a cloud of the smoak thereof . see levit. . . . the composition and making of this incense is declared . exod. . . . &c. and being compounded it was beaten small , that it might immediately take fire , and so placed on this altar before the ark , ver . . and the placing of this incense before the testimony , as is there affirmed , is the same with what our apostle affirms , that the most holy place had it . that in general by incense , prayer is signified , the scripture expressly testifieth . let my prayer come before thee as incense , psal. . . and there is a fourfould resemblance between them . ( . ) in that it was beaten and pounded before it was used . so doth acceptable prayer proceed from a broken and contrite spirit , psal. . . ( . ) it was of no use untill fire was put under it , and that taken from the altar . nor is that prayer of any vertue or essicacy , which is not kindled by the fire from above , the holy spirit of god , which we have from our altar christ jesus . ( . ) it naturally ascended upwards towards heaven , as all offerings in the hebrew are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aseensions risings up . and this is the design of prayer , to ascend unto the throne of god : i will direct unto thee , and look up ; that is , pray , psal. . . ( . ) it yielded a sweet savour which was one end of it in temple services , wherein there was so much burning of flesh and blood . so doth prayer yeild a sweet savour unto god ; a savour of rest wherein he is well pleased . in this general sense even the prayers of the saints might be typified and represented in that daily burning of incense which was used in the sanctuary . but it must be granted that this incense is distinguished from the prayers of the saints , as that which is in the hand of christ alone , to give vertue and efficacy unto them , revel . . . wherefore this golden altar of incense as placed in the sanctuary , and whereon incense burned continually every morning and evening , was a type of christ , by his mediation and intercession giving efficacy unto the continual prayers of all believers . but that which the apostle in this place hath alone respect unto , was the burning of the incense in the golden censer on the day of expiation when the high priest entered into the most holy place . and this represented only the personal mediatory prayer of christ himselfe . concerning it we may observe . . that the time of it was after the sacrifice of the sin-offering . for the high priest was to take along with him the blood of that sacrifice , to carry with him into the holy place , levit. . . that the incense was kindled with fire taken from the altar , where the blood of the sacrifices was newly offered . and two things in the mediatory prayer of christ are hereby intimated unto us . . that the efficacy of them ariseth from , and dependeth on the sacrifice of himself . hence intercession is best apprehended , as the representation of himself , and the efficacy of his sacrifice in heaven before the throne of god. . that this prayer was quickened and enlivened by the same fire wherewith the sacrifice of himself was kindled , that is , by the eternal spirit , whereof we shall treat on ver . th . yet we must not so oblige our selves unto the times , seasons , and order of these things , as to exclude the prayers which he offered unto god , before the oblation of himself . yea that solemn prayer of his recorded ioh. . wherein he sanctified himself to be an oblation , was principally prefigured by the cloud of incense which filled the most holy place , covering the ark and mercy-seat . for by reason of the imperfection of these types and their accommodation unto the present service of the church so far as it was carnal , they could not represent the order of things as they were to be accomplished in the person of christ , who was both priest and sacrifice , altar , tabernacle and incense . for the law had only a shadow of these things and not the perfect image of them . some obscure lines of them were drawn therein , but their beautiful order was not represented in them . although therefore the offering of incense from the golden altar in the most holy place , was after the offering of sacrifice on the altar of burnt-offerings , yet was the mediatory prayer of christ for the church of the elect , wherein he also prepared and sanctified himself to be a sacrifice , thereby typified . so also the beating or bruising of the incense before its firing did represent the agony of his soul , with strong cryes and supplications that he offered unto god therein . and we may observe . . the mediatory intercession of iesus christ was a sweet savour unto god , and essicacious for the salvation of the church . the smoak of this perfume was that which covered the ark and mercy-seat . hereby the law itself which was contained in the ark , became compliant unto our salvation . for herein christ was declared to be the end of the law for righteousness unto them that do believe . . the efficacy of christs intercession dependeth on his oblation . it was fire from the altar of burnt-offerings , wherewith the incense was kindled . . the glory of these types did no way answer the glory of the antitype , or that which was represented by them . it is acknowledged that the service of the high priest at and from this golden altar , and his entrance with a cloud of incense into the most holy place , had great glory in it , and was suited to ingenerate a great veneration in the minds of the people . howbeit they were all but carnal things , and had no glory in comparison of the spiritual glory of christ in the discharge of his office . we are apt in our minds to admire these things , and almost to wish that god had ordained such a service in the gospel so outwardly glorious . for there is that in it which is suited unto these images of things which men create and are delighted withal in their minds . and besides , they love in divine service to be taken up with such a bodily exercise , as carries glory with it , an appearance of solemn veneration . wherefore many things are found out by men unto these ends . but the reason of all is because we are carnal . we see not the glory of spiritual things , nor do know how to be exercised in our minds about them , with pure acts of faith and love. . we are alwaies to reckon that the efficacy and prevalency of all our prayers depends on the incense which is in the hand of our merciful high priest. it is offered with the prayers of the saints , revel . . . in themselves our prayers are weak , and imperfect , it is hard to conceive how they should find acceptance with god. but the unvaluable incense of the intercession of christ , gives them acceptance and prevalency . the second thing in this part of the tabernacle mentioned by the aposte is the ark. this he describes ( . ) from its appellation ; the ark of the covenant . ( . ) from one particular in its fabrick , it was overlaid round about with gold. ( . ) from the things that were in it , accompanied it , and had no other use but to be laid up in it ; the golden pot that had manna ; and aarons rod that blossomed . ( . ) from what was placed in it , which to preserve was its principal use ; the tables of the covenant . this vessel in the hebrew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the ark in the flood was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but the greeks render both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the latines by arca. this with the mercy-seat wherewith it was covered , was the most glorious and mysterious utensil of the tabernacle and afterwards of the temple ; the most eminent pledge of the divine presence the most mysterious representation of the holy properties of his nature in christ. this , as the heart of all divine service , was first formed ; all other things had a relation unto it , exod. . , . to treat of the fabrick , that is , the materials , dimensions and fashion of this ark is not unto our present purpose . for these things the apostle himself here declares , as being no season to treat of them particularly . this he intends in those words , which we shall not now speak of and their mystical signification which he gives afterwards . . the name of it is the ark of the covenant . sometimes it is called the ark of the testimony , exod. . . chap. . . chap. . , . most commonly the ark of the covenant . numb . . . chap. . . deut. . . &c. sometimes the ark of god , sam. . . sam. . . &c. the ark of the testimony it was called , because god called the tables of the covenant by the name of his testimony or that which testified his will unto the people , and by the peoples acceptance of the termes of it , was to be a perpetual witness between god and them , exod. . . chap. . . &c. on the same account is it called the ark of the covenant , namely because of what was contained in it , or the tables of the covenant , which as i have shewed elsewhere were usually called the covenant itself . and so they are called the tables of testimony , exod. . . that is , the covenant which was the testimony of god. and lastly it was called the ark of god , because it was the most eminent pledge of the especial presence of god among the people . . as to the fabrick of it , the apostle observes in particular that it was on every side overlaid or covered with gold. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every way , within and without , with plates of beaten gold. this , as i said before , was the most sacred and glorious instrument of the sanctuary ; yea , the whole sanctuary as unto its use in the church of israel , was built for no other end but to be as it were an house and habit ation for this ark , exod. . . chap. . . hence sanctification proceeded unto all the other parts of it ; for , as solomon observed , the places were holy whereunto the ark of god came . chron. . . and of such sacred veneration was it among the people , so severe was the exclusion of all flesh from the sight of it , the high priest only excepted , who entered that holy place once a year and that not without blood ; as that the nations about , took it to be the god that the israelites worshiped . sam. . . and it were not difficult to evidence that many of the pretended mysterious ceremonies of worship , that prevailed among the nations of the world afterwards , were invented in compliance with what they had heard concerning the ark and worship of god thereby . this was the most signal token , pledge or symbol of the presence of god among the people . and thence metonymically it hath sometimes the name of god , ascribed unto it , as some think ; and of the glory of god , psal. . . and all neglects about it , or contempt of it were most severely punished . from the tabernacle it was carried into the temple built by solomon ; where it continued untill the babylonian captivity ; and what became of it afterwards is altogether uncertain . god gave this ark that it might be a representation of christ , as we shall shew ; and he took it away , to increase the desire and expectation of the church , after him and for him . and , as it was the glory of god to hide and cover the mysterious counsels of his will under the old testament , whence this ark was so hidden from the eyes of all men ; so under the new testament it is his glory to reveal and make them open in iesus christ. cor. . . . in this ark , as it was placed in the tabernacle , the apostle affirmeth that there were three things . ( . ) the golden pot that had manna . when the manna first fell , every one was commanded to gather an omer , for his own eating exod. . . hereon god appointed that a pot should be provided , which should hold an omer , to be filled with manna to be laid up before the lord for their generations , ver . . there was it miraculously preserved from putresaction , whereas of it self it would not keep two daies unto an end . and it is added , that as the lord commanded moses so aaron laid it up before the testimony to be kept , ver . . but there is a prolepsis in the words ; aaron is said to do what he did afterwards . for the testimony was not yet given , nor aaron yet consecrated unto his office. it is not said in this place where the making of it is appointed , that it is of gold ; nor is there any mention of what matter it was made . that it was of gold the apostle here declares who wrote by inspiration , and the thing is evident it self : for it was to be placed in that part of the sanctuary wherein all the vessels were either of pure gold , or at least overlaid with it ; and a pot of another nature would have been unsuitable thereunto . and it was to be made of that which was most durable , as being to be kept for a memorial throughout all generations . the reason of the sacred preservation of this manna in the most holy place was , because it was a type of christ ; as himself declares ; ioh. . , , , . . the next thing mentioned is aaron's rod that budded . this rod originally was that where with moses fed the sheep of his father-in-law iethro , in the wilderness , which he had in his hand when god called unto him out of the bush. and thereon god ordained it to be the token of the putting forth of his power in the working of miracles , having by a trial confirmed the faith of moses concerning it , exod. . . hereby it became sacred ; and when aaron was called unto the office of the priesthood , it was delivered unto his keeping . for on the budding of it on the trial about the priesthood , it was laid up before the testimony , that is , the ark , numb . . . that same rod did moses take from before the testimony , when he was to smite the rock with it , and work a miracle , whereof this was consecrated to be the outward sign , numb . . , , , . hereof the apostle affirms only that it budded ; but in the story it is , that it brought forth buds and bloomed blossoms , and yielded almonds ; being originally cut from an almond tree , numb . . . but the apostle mentions what was sufficient unto his purpose . this rod of moses belonged unto the holy furniture of the tabernacle ; because the spiritual rock , that followed them , was to be smitten with the rod of the law ; that it might give out the waters of life unto the church . . the last thing mentioned is the tables of the covenant . the two tables of stone cut out by moses and written on with the finger of god , containing the ten commandments , which were the substance of gods covenant with the people . this testimony , this covenant , these tables of stone with the moral law engraven in them , were by the express command of god put into the ark , exod. . . chap. . . chap. . . deut. . . and there was nothing else in the ark but these two tables of stone with the law written in them ; as is expresly affirmed , kings . . chron. . . wherefore whereas it is said of aaron's rod , and the pot of manna , that they were placed before the testimony , exod. . . numb . . . that is , the ark ; and the book of the law was also put into the side of it , that is , laid beside it ; deut. . . and not only are the tables of stone appointed expresly to be put into the ark ; but also it is likewise affirmed that there was nothing else in the ark but these tables of stone ; this place of the apostle hath been exceedingly tortured and perplexed by criticks , and all sorts of expositors , with multiplied conjectures , objections and solutions . i know not that the repetition of them in this place would be of any use ; those who have a mind to exercise themselves about them , do know where to find them . i shall therefore give only that interpretation of the words , which , for the substance of it , all sober expositors do at least betake themselves unto . the true real positure of these things was after this manner . in the closed ark , there was nothing at all but the two tables of stone . before it , or at the ends of it , adjoyning unto it , were the pot of manna , and the miracle-working rod. neither of these were of any actual use in the service of god , but only were kept as sacred memorials . unto this end being placed by it , they were joyned unto , and reckoned with the ark. this appurtenance of them unto the ark , the apostle expresseth by the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now this preposition is so frequently used in the scripture to signify , adhesion , conjunction , approximation , appurtenance of one thing unto another , that it is meer cavilling to assign it any other signification in this place , or to restrain it unto inclusion only , the things themselves requiring that sense . see job . . deut. . . sam. . . hos. . . luke . . iosh. . . matth. . . and a multitude of instances are gathered by others . ver . . and over it the cherubims of glory , shadowing the mercy-seat ; of which things we cannot now speak particularly . the apostle proceedeth in his description of the immediate appurtenances of the ark. he hath declared what was disposed with reference unto it , as the golden censer ; what was before it , as the pot of manna and aaron's rod ; what was within it , namely , the tables of the covenant . now he sheweth what was over it , so giving an account of its whole furniture , and all that any way belonged unto it . two things he adds ; namely , ( . ) the cherubims ; ( . ) the mercy-seat . and first he describes the cherubims ; ( . ) by their positure ; they were over the ark. ( . ) by their title ; cherubims of glory . ( . ) their use ; they shadowed the mercy-seat . the making , form , fashion and use of these cherubims is declared exod. . the signification of the name , and their original shape or form , any farther then that they were alata animata , winged creatures , are not certainly known . most as unto the derivation of the name follow kimchi ; who affirms the letter caph to be servile and a note of similitude ; and the word to signify a youth or a child . such these images are thought to represent ; only they had wings instead of arms , as we now usually paint angels ; for their bodies , sides and feet are mentioned in other places , isa. . . ezek. . , , . where they are expresly said to have the shape of a man. wherefore both as they were first ▪ framed for the tabernacle , and afterwards for the temple , when their dimensions were exceedingly enlarged , they were of humane shape ; only with wings to denote the angelical nature . they were two of them , one at each end of the ark or mercy-seat . their faces were turned inwards one towards another , so as that their wings touched one another . this posture , gave unto the whole work of the ark , mercy-seat and cherubims , the form of a seat , which represented the throne of god. from thence he spake , whence the whole was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oracle . as unto their place and posture , they were over the ark. for these cherubims had feet whereon they stood , chron. . . and these feet were joyned in one continued beaten work unto the ends of the mercy-seat which was upon the ark ; wherefore they were wholly over it , or above it , as the apostle here speaks . . as unto the apellation whereby he describes them , it is cherubims of glory : that is say expositors generally , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; glorious cherubims . if so , this term is not given them from the matter whereof they were made . those indeed in the tabernacle were of beaten gold , being but of a small measure or proportion , exod. . . those in the temple of solomon were made of the wood of the olive tree only overlaid with gold. for they were very large extending their wings unto the whole breadth of the oracle which was twenty cubits , king. . . chron. . . but such was the matter of other utensils also , as the candlesticks , which yet are not called the candlesticks of glory . nor are they so called from their shape and fashion : for this , as i have shewed , most probably was humane shape with wings , wherein there was nothing peculiarly glorious . but they are so called from their posture and use . for stretching out their wings on high , and looking inwards with an appearance of veneration , and so compassing the mercy-seat with their wings , all but the forepart of it , they made a representation of a glorious seat or throne , wherein the majestatical presence of god did sit and reside . and from between these cherubims , above the mercy-seat it was that god spake unto moses , and gave out his oracles , exod. . . as a man on a throne , speaks above the place where he sits and rests . hence may they be called the glorious cherubims . but i must add , that by glory here , the majestatical presence of god himself is intended . the cherubims , that represented the glorious presence of god himself , as he dwelt among the people . so the apostle reckoning up the priviledges of the hebrews , rom. . . affirms that unto them appertained the adoption and the glory . and therein not the ark is intended , although it may be that is sometimes called the glory , or signified under that name , as sam. . , . psal. . . but it is god himself in his peculiar residence among the people ; that is , in the representation of his presence which is in christ , who is immanuel , and therefore called the glory of israel luk. . . the cherubims being designed to make a representation hereof , as we shall immediately declare , are called the cherubims of glory . as unto their use it is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the hebrew word in that language is of the masculine gender , but the apostle here useth it in the neuter , as appeares by this participle , and so do the lxx where they make mention of them . this , as some suppose , is done because for the most part , they had the form of brute creatures . for so they say they had four faces , of a man , of a lyon , of an oxe , and of an eagle . but although there was this form in the appearance of them made unto ezekiel , chap. . ; yet was it not so of these images in the tabernacle , nor of them afterwards in the temple . but the only reason of this construction is , that hebrew word not being translated as unto its signification , but literally transformed into the greek language , is looked on as indeclinable , as all words foreign unto a language are , and belonging unto the neuter gender . shadowing , covering , protecting , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exod. chap. . verse . they shall stretch forth their wings on high , covering over the mercy-seat with their wings ; or their wings covering over the mercy-seat . but this office of the cherubims we cannot understand , untill we have declared what was that mercy-seat , which they so covered over , and which the apostle makes mention of in the last place . the making and frame of it is declared , exod. . . in the hebrew it is called capporeth or cipporeth ; from caphar . the verb in kal , signifies to cover , to pitch over and thereby to cover , gen. . . thence is capporeth a covering . but this cipporeth is rendred by our apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a propitiatory , a mercy-seat ; as it is also by the lxx sometimes , and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imposed covering . but whereas in allusion hereunto , the lord christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; rom. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ioh. . . that sense must be taken in , and so it is constantly rendred by our translation the mercy-seat . and in that sense it is derived from cipper in pihel which signifies to remove or take away , and consequently to be propitious and merciful in taking away of sin , as also to appease , atone , reconcile , and purge , whereby sin is taken away . see gen. . . to appease ; prov. . . to pacify ; psal. . . to purge away , applied to sin . psal. . . to forgive iniquities . deut. . . to be merciful , psal. . . to expiate . thence is the day of expiation ; the great day of fast unto the iews . this is the fast which was said to be over , in the storm that paul and his companions were in ; for it was on the tenth day of the seventh month , about which season navigation is dangerous . hence cipporeth is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a mercy-seat . yet if we will have respect also unto the first sense of the verb , and its use in exodus ; we may render it a covering mercy-seat . the matter of this mercy-seat was of pure beaten gold ; the measures of it exactly commensurate and answering unto that of the ark ; two cubits and an half the length of it , and a cubit and an half the breadth of it . exod. . , . as unto the use of it was put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver . . above upon the ark. what was the thickness of it , there is no mention . the jews say it was an hand breadth , which is not likely . however it was of considerable substance ; for the cherubims were beaten out of it , at its ends . ver . , . for the situation and posture of it ; some suppose that it was held in the hands of the cherubims at a good distance from the ark : and the reason they give for this conjecture is , that so it did best represent a throne . the mercy-seat was as the seat of it , and the ark as the footstool , for so they say it is called when the church is invited to worship at his footstool . psal. . . but this reason indeed everts the supposition which it was produced to confirm . for the ark and mercy-seat being exactly commensurate , and the one placed directly over the other , it could have no appearance of a footstool , which must be placed before the seat itself : nor is there any mention of the hands of the cherubims , as there is directly of their feet in those made by solomon . nor is it probable they had any , but only wings instead of them ; although those in ezekiel's vision , as they served the providence of god , had the hands of a man under their wings . chap. . . nor could it be called a covering unto the ark , if it were at that distance from it , as this conceit will make it to be . it was therefore laid immediately on the ark , so as the cherubims were represented to be above the throne ; as the seraphims were in isaiah's vision . chap. . . it had , as we observed , the just dimension of the ark. but the ark had a crown of gold round about it ; that is , on its sides and its ends . exod. . . chap. . . but this crown or fringe of gold , was so placed on the outsides of it , that it diminished nothing of its proportion of two cubits and an half in length , and a cubit and an half in breadth . wherefore the mercy-seat being exactly of the same measure , it fell in upon it , on the inside of the border or crown of gold. it remains only that we enquire whether it were itself the covering of the ark , or whether the ark had a covering of its own which it was placed upon . it is certain that the ark was open when the testimony or tables of stone with the law written in them were put into it . and there is no mention of of the opening or shutting of it , how it should be closed and fastened when the tables were put into it . these things i suppose would not have been omitted had it had a covering of its own . besides it is certain that this propitiatory , and the cherubims belonging thereunto , were never to be seperated from the ark ; but when the ark was removed and carried by the staves , they were carried upon it . this is evident from hence , because whereas all the other golden utensils had rings and staves wherewith they were born , these had none , but must be carried in the hands of men , if they were not inseparable from the ark. and when the men of bethshemesh looked into the ark , it doth not appear that they first took off the mercy-seat with the cherubims , and then brake up the covering of the ark ; but only lifted up the mercy-seat by the cherubims , which opened the ark , and discovered what was therein . iudg. . . i do judge therefore that this mercy-seat was the only covering of the ark above , falling in close within the crown of gold , exactly answering it in its dimensions . out of this mercy-seat , of the same substance of it and contiguous unto it the cherubims being formed , their wings which were above , some distance from it , being turned towards it , did overshadow it , giving a representation of a glorious throne . this is a brief description of the utensils of the most holy place . the ark which was as the heart and center of the whole was placed at the west end of it , with its ends towards the sides of the place , the face as unto the entrance , and the back part unto the west end . before it , was placed the pot of manna , and the rod that budded as afterwards ; at one end of it was placed the book of the law. in the ark was the testimony or the tables of stone with the law written in them by the finger of god , and nothing else . when they were put into it , it was covered with the mercy-seat , and that shadowed with the wings of the cherubims . at the entrance into it was the golden altar of incense with the golden censer ; which although , as our apostle shews , it did in its use principally respect the service of this part of the tabernacle , yet could not be placed within the vail , because the high priest was not to enter himself until he had raised a cloud of incense through which he entred . the apostle having given this account of the sanctuary in both parts of it , and what was contained in them , adds , of which we now cannot speak particularly ; or rather , concerning which things it is not now a season to speak particularly , or of the several parts of it , one by one . and the reason hereof was , because he had an especial design to manage , from the consideration of the whole fabrick , the service of the high priest in it ; which the particular consideration of each part by it self would have too much diverted him from . howbeit he plainly intimates that all and every one of them in particular were of singular consideration , as typical of the lord christ and his ministry . for unto this end doth he reckon them up in order . only it seemed good unto the holy ghost , not to give unto the church a particular application of them in this place , but hath lest it unto our humble diligence to seek after it out of the scripture , according unto the analogy of faith , and such rules of the interpretation of those mysteries as himself giveth in the ensuing declaration of their nature , use and end in general . this therefore i shall briefly endeavour , yet so as , according unto the example of the apostle , not to divert from the especial design of the place . as was said before , so must i say again , expositors either pass by these things without any notice , or indulge unto various conjectures without any certain rule of what they assert . those of the roman church , are generally so taken up with their fourfold sense of the scripture , literal , allegorical , tropological , and anagogical , wherein for the most part they know not how to distinguish one from another , that they wrest this and the like passages unto what sense they please . i shall keep my self unto a certain rule , and where that will not guide me , i shall not venture on any conjectures . when ezekiel had his vision of god in the administration of his providence , he sayes of it , this was the appearance of the likeness of the glory of the lord ; chap. . . and we may say of this holy place with its furniture ; this was the appearance of the likeness of the glory of the lord in the administration of grace . why god would in this manner , by these means , represent himself and the glory of his grace absolutely , we can give no reason but his own holy will and infinite wisdom . but this we find he did , and that with great solemnity . for first he made a glorious representation of it immediately by his own power in the mount. he shewed a pattern of it in the mount , which was not only an exemplar of what he would have framed here below , but expressive of the idea in his own mind of good things to come . and thereon he gave command that it should in all things be made exactly according unto that pattern , enabling certain persons with wisdom , skill and understanding so to do . and some things we may observe concerning the whole in general . . the nature of the things themselves , or the materials of the whole , being earthly , and the state of the church unto whose service it was allotted being imperfect and designed so to be , two things did necessary follow thereon ; . that sundry concernments of it , as the outward shape , form , and dimensions both of the tabernacle and all its utensils were accomodated unto the present state of the church . hence were they made outwardly glorious and venerable ; for the people being comparatively carnal were affected with such things . hence were they all portable also at their first institution , to comply with the state of the people in the wilderness ; whence alterations were made in all of them , excepting the ark and mercy-seat , on the building of the temple . in these things therefore we are not to seek for any mystical signification , for they were only in compliance with present use . they served , as the apostle immediately declares , unto the use of carnal ordinances , which were to continue unto the time of reformation only . . that the resemblance of heavenly things in them , was but dark and obscure as the apostle expresly affirms , chap. . . this both the nature of the things themselves , being earthly and carnal , with that state wherein the church was to be kept unto the fullness of time , did require , . this yet is certain and indubitable , which gives us our stable rule of the interpretation of their significancy , that god chose this way and these means to represent his glorious presence in and with the lord christ , unto all the ends of his mediation . for with respect unto them it is said , that the fullness of the godhead dwelt in him bodily , col. . . namely , as it dwelt typically in the tabernacle by the outward pledges of his especial presence . whence he concludes that they were all a shadow whereof the body was christ , ver . . but we need seek for no further testimony hereunto , than the express design of the apostle in this place . for his whole discourse in this and the ensuing chapter , is to manifest the representation of christ in them all . and those who would have only an application to be made of something unto christ by way of accomodation or allusion , as the socinians contend , do reject the wisdom of god in their institution , and expresly contradict the whole scope of the apostle . we have therefore nothing else to do , but to find out the resemblance , which , as an effect of divine wisdom , and by vertue of divine institution , was in them , unto gods being in christ reconciling the world unto himself . and to this end the things ensuing may be observed . . the spring , the life and soul of all this service was the decalogue , the ten words written in tables of stone , called the tables of the covenant . this is the eternal unalterable rule of our relation unto god , as rational creatures capable of moral obedience , and eternal rewards . hereunto all this service related , as prefiguring the way whereby the church might be freed from the guilt of its transgressions , and obtain the accomplishment of it in them and for them . for , ( . ) it was given and prescribed unto the people , and by them accepted as the terms of gods covenant , before any of these things were revealed or appointed . deut. . . wherefore all these following institutions did only manifest , how that covenant should be complyed withal and fulfilled . ( . ) it was written in tables of stone , and those renewed after they were broken , before any of these things were prepared or erected . exod. . . god by the occasional breaking of the first tables , on the sin of the people , declared that there was no keeping , no fullfiling of that covenant , before the provision made in these ordinances was granted unto the people . ( . ) the ark was made and appointed for no other end , but to preserve and keep these tables of the covenant or testimony of god. exod. . . and it was hereon the great token and pledge of the presence of god among the people , wherein his glory dwelt among them . so the wife of phinehas the priest made the dying confession of her faith , she said , the glory is departed from israel for the ark of god is taken . sam. . . wherefore , ( . ) all other things , the whole tabernacle with all the furniture , utensils and services of it , were made and appointed to minister unto the ark , and when the ark was removed from them they were of no use nor signification . wherefore when it was absent from the tabernacle , all the house of israel lamented after the lord , sam. . . for the remaining tabernacle was no longer unto them a pledge of his presence . and therefore when solomon afterwards had finished all the glorious work of the temple , with all that belonged unto it , he assembled all the elders of israel , and all the heads of the tribes , the chief of the fathers of the children of israel , to bring the ark of the covenant into its place in the temple , . kings . , , , . before this was done , all that glorious and costly structure was of no sacred use . this order of things doth sufficiently evidence , that the spring of all these services lay in the tables of the covenant . . this law as unto the substance of it , was the only law of creation , the rule of the first covenant of works . for it contained the summe and substance of that obedience which is due unto god from all rational creatures made in his image , and nothing else . it was the whole of what god designed in our creation unto his own glory and our everlasting blessedness . what was in the tables of stone was nothing but a transcript of what was written in the heart of man originally ; and which is returned thither again by the grace of the new covenant . ier. . . cor. . . . although this law as a covenant , was broken and disanulled by the entrance of sin , and became insufficient as unto its first ends of the justification and salvation of the church thereby . rom. . . yet as a law and rule of obedience it was never disanulled , nor would god suffer it to be . yea , one principal design of god in christ was that it might be fulfilled and established . matt. . , . rom. . . for to reject this law , or to abrogate it , had been for god to have laid aside that glory of his holiness and righteousness which in his infinite wisdom he designed therein . hence after it was again broken by the people as a covenant , he wrote it a second time himself in tables of stone , and caused it to be safely kept in the ark as his perpetual testimony . that therefore which he taught the church by & in all this , in the first place was , that this law was to be fulfilled and accomplished , or they could have no advantage of , or benefit by the covenant . . this law was given unto the people with great dread and terrour . hereby were they taught and did learn , that they were no way able of themselves , to answer or stand before the holiness of god therein . hereon they desired that on the account thereof , they might not appear immediately in the presence of god , but that they might have a mediator to transact all things between god and them . deut. . , , , . . god himself by all ways declared , that if he should deal with the people according unto the tenor and rigor of this law , they could not stand before him. wherefore on all occasions he calls them to place their confidence not in their own obedience thereunto , but in his mercy and grace . and that this was their faith themselves professed on all occasions . see psal. . , . psal. . . . all this god instructed them in , by those mystical vessels of the most holy place . for after the tables were put into the ark , as under his eye and in his presence ; he ordained that it should be covered with the mercy-seat . for hereby he did declare both that the law was to be kept and fulfilled , and yet that mercy should be extended unto them . . this great mystery he instructed them in three ways . ( . ) in that the covering of the ark was a propitiatory , a mercy-seat , and that its use was to cover the law in the presence of god. this was a great instruction . for if god should mark iniquities according unto the law , who should stand ? ( . ) in that the blood of atonement for sin was brought into the holy place and sprinkled on the mercy-seat . levit. . . and this was done seven times to denote the perfection of the reconciliation that was made . and herein were they also taught , that the covering of the law by the mercy-seat , so as that mercy and pardon might be granted notwithstanding the sentence and curse of the law , was from the atonement made for sin , by the expiatory sacrifice . ( . ) by the cloud of incense that covered both ark and mercy-seat , testifying that god received from thence a savour of rest , levit. . . . the cherubims , or angels under that denomination , were the ministers of god in executing the curse and punishment on man when after his sin , he was driven out of the garden of god. gen. . . hence ensued a fear and dread of angels on all mankind , which they abused unto manifold superstitions . but now to testifie that all things in heaven and earth , should be reconciled and brought under one head ; ephes. . . there was a representation of their ministry , in this great mystery of the law and the mercy-seat . wherefore they are ready unto the ministry of the church of mankind , all things being now reconciled heb. . . purely with respect unto the mercy-seat which their faces were turned towards , and which they shadowed with their wings . . yet was this mystery so great , namely , that which was represented by these types , that the angels themselves were to bow down to look into it . pet. . . so are they here represented in a posture of admiration and adoration . and in their overshadowing of the mercy-seat with their wings , they declared how this mystery in the fullness of it was hid from the eyes of all men . see eph. . , , , , . . the ground was originally blessed of god , to bring forth food for man , for the preservation of his life in that state and condition wherein he was to live unto god according unto the covenant of works , gen. . . but upon the entrance of sin it was cursed , neither are the fruits of it any more a token or pledge of the favour of god , nor are they sufficient to maintain a life unto god. gen. . , . wherefore god declared that there must be bread given the church from heaven , which might maintain a spiritual life in them . this god did by giving them manna in the wilderness . and that all instructions in grace and mercy might be reduced into an head in this holy place , because of that whereof it was a type , a pot filled with it was placed for a memorial in this holy place before the ark and mercy-seat . see psal. . , . iohn . . hereby were they taught to look for the bread of life from heaven , which should maintain them in their spiritual , and nourish them unto eternal life . . when the whole church was ready to perish for want of water ; a rock was smitten with the rod of moses , which brought water out of it unto their refreshment ; god taught them thereby , that the rock of ages was to be smitten with the rod of the law , that the waters of life might be brought forth thereby . cor. . . wherefore this rod also was laid up for an instructive memorial before the ark. in all these things did god instruct the church , by the tabernacle , especially this most holy place , the utensils , furniture , and services of it . and the end of them all was to give them such a representation of the mystery of his grace in christ jesus , as was meet for the state of the church before his actual exhibition in the flesh . hence he is declared in the gospel to be the body and substance of them all . and i shall endeavour with all humble reverence , to make that application of them unto him , which scripture light guides us unto . . in his obedience unto god according unto the law , he is the true ark wherein the law was kept inviolate , that is , was fullfilled , answered and accomplished , matt. . . rom. . . chap. . . hence by gods gracious dealing with sinners , pardoning and justifying them freely , the law is not disanulled but established . rom. . . that this was to be done , that without it no covenant between god and man could be firm and stable , was the principal design of god to declare in all this service ; without the consideration whereof it was wholly insignificant . this was the original mystery of all these institutions , that in and by the obedience of the promised seed , the everlasting unalterable law should be fulfilled . in him , as the jews speak , was the law restored unto its pristine crown , signifyed by that crown of gold which was round about the ark , wherein the law was kept . then had the law its crown and glory when it was fulfilled in christ. this the church of israel ought to have learned and believed , and did so whilest they continued to pray for mercy for the lord's sake , as dan. . . but afterwards when they rejected the knowledge hereof , and adhered unto the law absolutely as written in tables of stone , they utterly perished . rom. . , , . chap. . , . and they do all yet , what lieth in them , return unto the material ark and tables of stone , who reject the accomplishment of the law , in and by jesus christ. . he was the mercy-seat , that is , he was represented by it . so the apostle speaks expresly , god set him forth to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . a propitiation , that is , to answer the mercy-seat and what was signifyed thereby . and this was to cover the law under the eye of god. he interposeth between god and his throne and the law , that he may not enter into judgment with us , in pursuit of the curse of it . the law required obedience , and threatned the curse in case of disobedience . with respect unto the obedience which it required , christ was the ark in whom it was fulfilled : and with respect unto the curse of the law , he was the mercy-seat or propitiation whereby atonement was made , that the curse should not be inflicted . gal. . . . it was his blood in figure that was carried into the holy place to make atonement ; as the apostle declares at large in this chapter . the efficacy of his blood when he offered himself an expiatory sacrifice for sin unto god , that prevailed for an atonement in the holy place not made with hands . see chap. . , , . . it is his intercession that is the cloud of incense which covers the ark and mercy seat. this gives a continual sweet savour unto god from his oblation , and renders acceptable all the worship of the church in their approaches unto him . rev. . . these things did god instruct the church in by types and figures , to prepare their faith for the receiving of him at his actual oblation : and on the representation so made of him , all that truly believed lived in the expectation of him and longing after him , with the departure of these shadows of good things to come . cant. . . chap. . . chap. . . luk. . . pet. . . and the refusal of this instruction was that which ruined this church of the hebrews . . it was he who took off the original curse of the law , whose first execution was committed unto the cherubims when man was driven out of the garden , and kept from all approaches unto the tree of life . hereby he made reconciliation between them and the elect church of god. ephes. . . hence have they now a ministery with respect unto the mercy-seat , for the good of the heirs of salvation . heb. . . . he was the bread of life typed by the manna kept in the golden pot before the mercy-seat . for he alone is the nourishment of the spiritual life of men . the mystery hereof , himself at large declares . john. . , , , . this were they taught to expect in the memorial of that heavenly food which was preserved in the sanctuary . . he was that spiritual rock which was smitten with the rod of moses , the curse and stroke of the law : hereon the waters of life flowed from him ; for the quickning and refreshment of the church . cor. . , . thus was the lord christ all and in all from the beginning . and as the general design of the whole structure of the tabernacle with all that belonged thereunto , was to declare that god was reconciled to sinners , with a blessed provision for the glory of his holiness and the honour of the law , which is in and by jesus christ alone ; so every thing in it directed unto his person , or his grace , or some act of his mediation . and two things do now attend all these institutions . ( ) as they are interpreted by gospel light , they are a glorious representation of the wisdom of god , and a signal confirmation of saith in him who was prefigured by them . ( ) take them in themselves separated from this end , and they give no representation of any one holy property of the nature of god ; nothing of his wisdom , goodness , greatness , love or grace , but are low and carnal , base and beggarly . and that we may have a due apprehension of them , some things in general concerning them may be considered . . the whole scheme , frame , fashion , use and service of the tabernacle with all that belonged thereunto , was a meer arbitrary effect of the soveraign will and pleasure of god. why he would by this way and by these means declare himself appeased unto the church , and he would graciously dwell amongst them ; why he would by them type out and prefigure the incarnation and mediation of christ , no other reason can be given but his own will which in all things is to be adored by us . other wayes and means unto the same ends were not wanting unto divine wisdom , but this in the good pleasure of his will he determined on . in the supreme authority of god was the church absolutely to acquiesce whilest it was obliged unto the observation of these ordinances , and other reason of them they could not give . and whereas their use is now utterly ceased , yet do they abide on the holy record , as some think the fabrick of heaven and earth shall do after the final judgment , to be monuments of his wisdom and soveraignty . but the principal ends of the preservation of this memorial in the sacred record are two . ( ) that it may be a perpetual testimony unto the praescience , faithfulness and power of god. his infinite praescience is testified unto , in the prospect which therein he declares himself to have had of the whole future frame of things under the gospel which he represented therein ; his faithfulness and power in the accomplishment of all these things which were prefigured by them . ( ) that it might testifie the abundant grace and goodness of god unto the church of the new testament , which enjoyeth the substance of all those spiritual things , whereof of old he granted only the types and shadows . wherefore , . it must be acknowledged , that the instruction given by these things into the mysteries of the will of god , and consequently all those teachings which were influenced and guided by them , were dark , obscure and difficult to be rightly apprehended and duly improved . hence the way of teaching under the old testament was one reason for the abolishing of that covenant , that a more effectual way of instruction and illumination might be introduced . this is declared at large in the exposition of the preceding chapter . there was need for them all to go up and down , every one unto his brother , andevery one unto his neighbour , saying , know the lord. for the true knowledge of him and of the mysteries of his will was by these means very difficultly to be obtained . and now the jews have lost all that prospect unto the promised seed which their forefathers had in these things , it is sad to consider what work they make with them . they have turned the whole of all legal institutions into such an endless , scrupulous , superstitious observance of carnal rites in all imaginable circumstances as never became the divine wisdom to appoint , as is marvellous that any of the race of mankind should enbondage themselves unto . yea , now all things are plainly fullfilled in christ , some among our selves would have the most of them to have represented heaven and the planets , the fruits of the earth , and i know not what besides . but this was the way which the infinite wisdom of god fixed on for the instruction of the church in the state then allotted unto it . . this instruction was sufficient unto the end of god in the edification and salvation of them that did believe . for these things being diligently and humbly enquired into , they gave that image and resemblance of the work of gods grace in christ , which the church was capable of in that state , before its actual accomplishment . those who were wise and holy among them , knew full well that all these things in general were but types of better things , and that there was something more designed of god in the pattern shewed unto moses , than what they did contain . for moses made and did all things for a testimony unto what should be spoken afterwards . chap. . . in brief , they all of them believed , that through the messiah , the promised seed , they should really receive all that grace , goodness , pardon , mercy , love , favour and priviledges , which were testified unto in the tabernacle and all the services of it . and because they were not able to make distinct , particular applications of all these things unto his mediatory actings , their faith was principally fixed on the person of christ as i have elswhere demonstrated . and with respect unto him , his sufferings , and his glory , they diligently enquired into these things . pet. . . and this was sufficient unto that faith and obedience which god then required of the church . for . their diligent enquiry into these things and the meaning of them was the principal exercise of their faith and subjection of soul unto god. for even in these things also did the spirit testify beforehand the sufferings of christ and the glory that did ensue . and as the exercise of faith herein was acceptable unto god , so the discoveries of grace which they received therein were refreshing unto their souls . for hereby they often saw the king in his beauty , and beheld the pleasant land , which was far off . isa. . . . that worship which was outwardly performed in and by these things was full of beauty and glory . cor. . it was also suited to beget a due reverence of the majesty and holiness of god. it was god's way of worship ; it was god's order , and so had characters of divine wisdom upon it . wherefore although the people were originally obliged unto the observance of it , by the meer soveraign will and pleasure of god , yet the things themselves were so beautiful and glorious , as nothing but the substance of the things themselves in christ could excel . this made the devil as it were steal away so many rites of the tabernacle worship , and turn them unto his own use in the idolatry of the nations . . it is a sad instance of the degeneracy of the corrupted nature of man ; that , whereas all these things were appointed for no other end but to signify beforehand the coming of christ , his sufferings , and the glory that ensued ; the principal reason why the church of the jews rejected him at his coming was , that they preferred these institutions and their carnal use above and before him who was the substance and life of them all . and no otherwise will it fall out with them all , who prefer any thing in religion before him , or suppose that any thing is accepted with god without him . some things we may also observe in general for our own instruction , from what we have discoursed on this occasion . . although the soveraign will and pleasure of god be the only reason and original cause of all instituted worship , yet there is , and ever was in all his institutions such an evidence of divine wisdom and goodness , as gives them beauty , desirableness and usefulness unto their proper end . there is that in them which unto an enlightned mind will distinguish them for ever , from the most plausible inventions of men , advanced in the imitation of them . only a diligent enquiry into them is expected from us : psal. . . . when men have sleight considerations of any of gods institutions , when they come unto them without a sense that there is divine wisdom in them , that which becomes him from whom they are , it is no wonder if their glory be hid from them : but when we diligently and humbly enquire into any of the ways of god , to find out the characters of his divine excellencies that are upon them , we shall obtain a satisfying view of his glory . hos. . . . all the counsels of god concerning his worship in this world , and his eternal glory in the salvation of the church , do center in the person and mediation of christ. the life , glory and usefulness of all things whereof we have discoursed , arose from hence , that there was in them all a representation of the person and mediation of christ. hereunto were they designed by divine wisdom . in him alone is god well pleased , in him alone will he be glorifyed . ver . vi , vii . having given an account of the structure or fabrick of the tabernacle in the two parts of it , and the furniture of those several parts distinctly , to compleat his argument , the apostle adds in these verses the consideration of the uses they were designed unto in the service of god. for in the application of these things unto his purpose and the argument he designeth from them , both of these in conjunction , namely , the structure of the tabernacle with its furniture and the services performed therein , were to be made use of . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vul. lat. his verò ita compositis ; so composed , so framed and put together , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae ita disposita erant ; which things were sodisposed ; altering the absolute construction of the words , and carrying on the sense of the former thus far . others ; his verò ita ordinatis ; i●a praeparatis ; thus ordered , thus prepared , thus ordained . ornatis ; adorned , beza . constructis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the ordering , placing or fixing of vessels or any materials prepared for use . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul. lat. in priori tabernaculo ; for in prius tabernaculum . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the outward tabernacle ; that is , of those parts mentioned by the apostle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul. lat. semper , alwayes . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in omni tempore ; others generally , quovis tempore ; at every season , at any time , as occasion required . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul. lat. sacrificiorum officia consummantes , perfecting to this part or offices of the sacrifices . but the sacrifices belonged not at all un-the duties of the tabernacle , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they were perfecting their ministry ; ritus obeuntes , cultus obeuntes ; beza . ritus cultûs obeuntes ; performing the rites of sacred worship . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul. lat. in secundo autem . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and into the tabernacle that was within it , or within the other . in secundum autem : sed in alterum ; but into the second , or the other . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which boderus renders substantively ; unum est ; that inward tabernacle was one . but the reference is unto what follows , and is better rendred adverbially ; semel , once . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non sine sanguine ; syr. cum sanguine illo , with that blood . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; vul. lat. eras. quem offert ; syr. which he was offering ; which he offereth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vul. lat. pro sua et populi ignorantia , very corruptly . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his own soul and the errors of the people , rightly . ver . , . now when these things were thus ordained , the priests went alwayes into the first tabernacle , accomplishing the service of god. but into the second went the high priest alone every year , not without blood which he offered for himself and the errors of the people . i follow the common translation , but shall take notice of what it seems defective in . and there is in the words . ( ) a supposition of what was before declared , as the foundation of what he was now farther to assert . now when these things were thus ordained . and there is therein , . the manner of its inference . . the subject spoken of . . what is spoken of it . . the manner of the inference is the particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which we render now when ; verò , but ; now , when , is included in the tense of the participle . . the subject spoken of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these things ; that is , the things spoken of in the precedent verses ; namely , the two parts of the tabernacle , and the sacred furniture of them . . that which is affirmed of them is , that they were ordained , and the manner thereof is also added that they were thus ordained ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beza once rendred it by , ordinatis , whom i suppose ours follow , rendring it by ordained . but ordinatis is rather ordered than ordained . to be ordained , signifies the appointment and designation of them , and so they were ordained of god. but that which is here expressed , is their building , framing , finishing , and disposition into their actual order . so the word is used for the making of the tabernacle , ver . . a tabernacle was made . these things being prepared , made and finished . the preparation , structure and finishing of the tabernacle and all its utensils , with their disposition into their sacred order are respected in this word . they were disposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus ; that is in the manner declared ; that the tabernacle should consist of two parts , that the one should contain such and such holy utensils , and the other those of another sort . when these things were thus prepared and ordered they stood not for a magnificent shew , but were designed unto constant use in the service of god. this the apostle declares in the same order wherein he had described the parts of the tabernacle in their distribution into the first and the second ; the outward and inward tabernacle . as to the first tabernacle wherein were the candlestick and the tables and the shew-bread , he declares the use of it . . with respect unto the persons for whose ministry it was ordained . ( ) of that ministry itself . ( ) of the time and season of its performance . . the persons who administred therein were the priests . they , and they alone , entred into the sanctuary . all others were forbidden to approach unto it on pain of excision . these priests who had this priviledge were all the posterity of aaron unless they fell under exception by some legal incapacitating blemish . for a long time , that is , from the preparing of the tabernacle unto the building of the temple , they administred in this sanctuary promiscuously , under the care of god , and directions of the high priest. for the inspection of the whole was committed in an especial manner unto the high priest. numb . . . zech. . . yea , the actual performance of the daily service of this part of the sanctuary , was in the first place charged on him . exod. , . but the other priests being designed to help and assist him on all occasions , this service in process of time was wholly devolved on them . and if the high priest did at any time minister in this part of the sanctuary , he did it not as the high priest , but as a priest only ; for all his peculiar service belonged unto the most holy place . in process of time when the priests of the posterity of aaron were multiplyed , and the services of the sanctuary were to be encreased by the building of the temple , wherein instead of one candlestick there were ten ; david by gods direction cast all the priests into courses or orders , that should serve in their turns , two courses in a month , which rule continued unto the destruction of the second temple . chron. . luk. . . and he did it for sundry ends . ( ) that none of the priests of the posterity of aaron might be utterly excluded from this priviledge of approaching unto god in the sanctuary ; and if they were , it is likely they would have disposed of themselves into other wayes and callings , and so have both neglected and defiled the priesthood . ( ) that there might be no neglect at any time in the solemn ministry , seeing that which lies on all promiscuously , is too often neglected by all . for although the high priest were to keep the charge , to judge the house , and to keep the courts , zech. . . and so take care for the due attendance unto the daily ministration ; yet was the provision more certain , when being ordained by law or by divine institution , all persons concerned herein knew the times and seasons wherein they might and wherein they ought to attend on the altar . these were the officers that belonged unto the sanctuary : the persons who alone might enter into it on a sacred account . and when the structure of the whole was to be taken down , that it might be removed from one place to another , as it was frequently in the wilderness , the whole was to be done by the priests , and all the holy utensils covered , before the levites were admitted to draw nigh to carry them , so as they might not touch them at all . numb . . . yet must it be observed , that although this were the peculiar service of the priests , yet was it not their only service . their whole sacred imployment was not confined unto this their entrance into the sanctuary . there was a work committed unto them , whereon their whole service in the sanctuary did depend . this was the offering of sacrifices which was accomplished in the court without , on the brazen altar , before the door of the tabernacle ; which belonged not unto the purpose of the apostle in this place . this was the great priviledge of the priests under the old testament , that they alone might and did enter into the sanctuary , and make an approach unto god. and this priviledge they had as they were types of christ , and no otherwise . but withal it was a great part and a great means of that state of servitude and fear , wherein the people or the body of the church was kept . they might not so much as come nigh the pledges of gods presence , it was forbidden them under the penalty of death and being cut off , whereof they sadly complained . numb . . , . this state of things is now changed under the gospel . it is one of the principal priviledges of believers , that , being made kings and priests unto god by jesus christ , this distinction as unto especial gracious access unto god is taken away . rev. . . ephes. . . rom. . . neither doth this hinder but that yet there are and ought to be officers and ministers in the house of god , to dispense the holy things of it , and to minister in the name of christ. for in their so doing they do not hinder but promote the approach of the church into the presence of god , which is the principal end of their office . and as this is their peculiar honour for which they must be accountable , heb. . . so the church of believers itself , ought alwayes to consider how they may duely improve , and walk worthy of this priviledge , purchased for them by the blood of christ. . the general foundation of the service of these priests in the sanctuary was , that they went or entred into it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this also itself was a divine ordinance . for this entrance both asserted their priviledge , allothers being excluded on pain of death , and gave bounds unto it . hereinto they were to enter , but they were to go no further : they were not to go into nor look into the most holy place , nor to abide in the sanctuary when the high priest entred into it , which the apostle here hath an especial regard unto . they entred into the first tabernacle , but they went no further . hereinto they entred through the first vail , or the covering of the door of the tabernacle . exod. . , . through that vail by turning it aside , so as that it closed immediately on their entrance , the priests entred into the sanctuary . and this they were to do with an especial reverence of the presence of god which is the principal design of that command , thou shalt reverence my sanctuary . levit. . . which is now supplyed by the holy reverence of the presence of god in christ , which is in all believers . but moreover the equity of the command extends itself unto that especial reverence of god which we ought to have in all holy services . and although this be not confined unto any postures or gestures of the body , yet those that naturally express a reverential frame of spirit , are necessary unto this duty . . the time of this their entrance into the sanctuary to discharge their service , is expressed . they entred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quovis tempore ; alwayes , say we ; jugiter , that is , every day . there was no divine prohibition as unto any days or times , wherein they might not enter into the sanctuary , as there was with respect unto the entrance of the high priest into the most holy place , which was allowed only once a year . and the services that were required of them , made it necessary that they should enter into them every day . but the word doth not absolutely signify every day , seeing there was a special service for which they entred only once a week . but , always , is , at all times , as occasion did require . there was also an especial service when the high priest entred into this sanctuary , which was neither daily nor weekly , but occasional , which is mentioned , levit. . , . for when the anointed priest was to offer a sacrifice for his own sins , he was to carry some of the blood of it into the sanctuary , and sprinkle it towards the vail that was before the most holy place . this he was to do seven times , which is a mystical number , denoting that perfect atonement and expiation of sin , which was to be made by the blood of christ. but this being an occasional service , the apostle seems to have had no respect unto it . . the service itself performed by them is expressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , accomplishing the services . the expression is sacred , respecting mystical rites and ceremonies , such as were the things here intended . officiating in the ministry of the sacred ceremonies . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not perfecting or accomplishing only , but sacredly ministring . in discharge of the priestly office , accomplishing the sacred services committed unto them . and these services were of two sorts . ( ) daily . ( ) weekly . their daily services were two . ( ) the dressing of the lamps of the candlestick , supplying them with the holy oyl , and taking care of all things necessary unto the cleansing of them , that their light might be preserved . this was done morning and evening , a continual service in all generations . the service of the candlestick . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( ) the service of the golden altar , the altar of incense in the midst of the sanctuary , at the entrance of the most holy place , before or over against the ark of the testimony . hereon the priests burnt incense every day with fire taken from the altar of burnt-offerings that was in the court before the door of the tabernacle . this service was performed evening and morning immediately after the offering of the daily sacrifice on the altar of burnt-offerings . and whilest this service was performed the people gave themselves to prayer without , with respect unto the sacrifice offered . luk. . . for this offering of incense on the sacrifice , and that fired with a coal from the altar , whereon the sacrifice was burned , was a type , as we have declared , of the intercession of christ. for although they understood it not clearly in the notion , yet were true believers guided to express it in their practice . the time of the priests offering incense , they made the time of their own solemn prayers , as believing that the efficacy and acceptance of their prayers depended on what was typified by that incense . psal. . . these were the daily services . it is uncertain whether they were all performed at the same time or no ; namely , those of the candlestick and the altar of incense : if they were , it should seem that they were done by no more but one priest at one time , that is , every morning and evening . for of zechariah it is said that it was his lot to burn incense in the temple , and no other was with him there when he saw the vision , luk. . , , , , . wherefore whereas it is said in the institution of these things , aaron and his sons shall do this service ; it is intended that some one of them should do it at any one time . . the weekly service of the sanctuary was the change of the bread on the table of shew-bread . this was performed every sabbath day in the morning and not else . now all this daily service was typical . and that which it did represent was the continual application of the benefits of the sacrifice and whole mediation of christ unto the church here in this world . that the tabernacle itself and the inhabitation of god therein was a type of the incarnation of the son of god , we have shewed before . and have also declared that all the utensils of it were but representations of his grace in the discharge of his office . he is the light and life of the church , the lamp and the bread thereof . the incense of his intercession renders all their obedience acceptable unto god. and therefore there was a continual application made unto these things without intermission every day . and we may thence observe that , a continual application unto god by christ , and a continual application of the benefits of the mediation of christ by faith , are the springs of the light , life and comfort of the church . ver . vii . but into the second went the high priest alone once every year , not without blood , which he offered for himself and the errors of the people . the use and service of the second part of the tabernacle or the most holy place , which the apostle designeth principally to apply unto his present argument , are declared in this present verse . and he describes them ; ( ) by the person who alone might perform the service which belonged unto this part of the sanctuary . and this was the high priest. ( ) by that which in general was required unto the other parts of it . he went into it . this is not here expressed , but the sense of it is traduced from the foregoing verse , the other priests entred into the sanctuary ; and the high priest into this ; that is , he entred or went into it . ( ) from the time and season of this his entrance , which was once a year only ; in opposition unto the entrance of the priests into the other part , which was at all times , every day . ( ) by the manner of his entrance , or what he carried with him to administer or perform the holy service of the place , expressed negatively ; not without blood ; that is , with blood . ( ) from the use of the blood which he so carried in with him ; it was that which he offered for himself and the errors of the people . that which the apostle here respects and describes was the great anniversary sacrifice of expiation , whose institution , rites and solemnities are at large declared . lev. . and herein , . the person designed unto this service was the high priest alone and no other person . levit. . , . and he was to be so alone , as that none were to attend , assist or accompany him in any part of the service . yea , it was so far from it , that any person entred with him into the holy place , that no one was allowed to be in the other part of the sanctuary where he might so much as see the vail opened , or look in after him whilst he performed his service . ver . . as all the people were kept out of the sanctuary whilst the priests entred daily into it and waited at the door ; so all the priests were kept without the sanctuary , whilst the high priest entred into the most holy place . hence there was one alwayes provided who was next in succession unto that office , to perform this office in case of sickness or occasional pollutions of him who was actually high priest. and he was called the second priest. kings . . from whence in times of disorder and confusion they had afterwards two high priests at once . iohn . , . thus sacredly was the presence of god in the holy place made inaccessible not only to all the people , but even unto all the priests themselves . some say that indeed the high priest went alone into the holy place once a year only , but with other priests and on other occasions he might enter oftener . but this is weak beneath consideration . for the express institution was , that he should go alone , and go but once . and this was that great truth which in this ordinance god stated unto the church ; namely , that there is no entrance into the gracious presence of god but by the high priest. that the true high priest should take along all believers with him , and give them admission with boldness unto the throne of grace , was as the apostle declares in the next verse , not as yet made known . . the way whereby he ingaged into this service was that he went into this holy place . this , as we observed before , is not here expressed , but is necessarily traduced from the foregoing verse . and it is his entrance through the vail that is intended ; which also was a part of his service . for it was a type both of the entrance of christ into heaven , and of our entrance by him unto the throne of grace . ver . . chap. . , . this was that vail which in the temple was rent from the top to the bottom upon the death of our saviour . matth. . . for hereby the way was laid open into the holy place , and the gracious presence of god discovered unto all that come unto him by christ. . the time of this service is expressed , that it was once only every year . the first order unto this purpose was a prohibition or negative precept that the high priest should not come at all times into the holy place , lev. . . that is , not every day , as he did into the sanctuary ; not at any time of his own choice . he might not choose , he might not appoint a time for the service of this holy place ; whatever occasion he apprehended of it , or necessity for it . times of sacred worship are the lords , no less then the things of it . our own stated times are no less disapproved by him , than any other parts of sacred worship of our own finding out . kings . , . and as this time of the entrance of the high priest into the most holy place was limited unto once a year , which our apostle observes ; so the precise day of the year was determined by the law. it was fixed unto the tenth day of the seventh month or tizri , which reckoning from nisan the beginning of their ecclesiastical year answers unto our september . this was the great day of atonement , which with the fruits of it ensued thereon . lev. . . but whereas it is said that he entred once every year , the meaning is , that upon one day in the year only he did so , and had liberty so to do : for it is evident that on that day he went twice into it , yea , most probable that he did so four times . he had three offerings or sacrifices to offer on the day of expiation . the first was of a bullock and a ram for himself and his houshold . lev. . . this the apostle notes distinctly , which he offered for himself . secondly , a goat , for a sin-offering , which he offered for the people , for the errors of the people , ver . . thirdly , the service of the scape goat , which also had the nature of a sacrifice , ver . . of the two first whose blood was offered on the altar , it is said distinctly , that he carried of the blood into the most holy place . he did so , first that of the bullock and the ram , before he offered the goat for the sins of the people . he killed not the goat until he came out of the holy place , after he had carried in the blood of the sacrifice for himself , ver . , , , . after this he carried in the blood of the goat that was offered for the sins of the people , ver . . so that of necessity he must enter twice distinctly on that one day into the most holy place . yea , it is most probable and almost very certain that he entred into it four times on that day : for before he carried in the blood he was to go in with the incense to make a cloud over the mercy-seat . and it is evident that he could not carry in the incense and the blood at the same time : for when he went in with the incense , he had in one hand a censer full of burning coals from the altar , and he so carried it , ' that besides both his hands were filled with incense , ver . . that he could carry no blood with him at that time . for when he carried in the blood also , both his hands were in like manner employed . for with the finger of one he was to sprinkle the blood upon and before the mercy-seat ; whence it is of necessity that he must have the blood which he sprinkled in his other hand . for he was to sprinkle it seven times , which could not be done with the blood that was at once upon the finger wherewith he sprinkled it . wherefore this once every year is on one day only ; for that day he entred four times into the holy place within the vail , as is plain in the order of the service according unto its institution . when all this was done , that there might be a full representation of the atonement to be made by the lord christ , and of the plenary remission of sins by his blood , the high priest laid all the sins of the people on the head of the scape goat who carried them away into the wilderness of everlasting oblivion , ver . , , . as these institutions were multiplyed to typifie the one single sacrifice and oblation of the body of christ , because of the imperfection inseparable from the nature of earthly things , whereby no one of them could absolutely represent it ; so in this distinction and distribution of them , the condescention , love , and grace of god were adorable and glorious . for in the shedding of the blood of the sacrifice , and offering it by fire on the altar , he plainly declared the imputation of the guilt of their sins unto the sacrifice , its bearing of them and the expiation of their guilt thereby . by carrying of the blood into the holy place he testified his acceptance of the atonement made and his reconciliation unto the people . and hereon the full remission and pardon of all their sins , no more to be had in remembrance , was manifested in the sending away of the scape goat into the wilderness . hence the jews have a saying that on the day of expiation all israel was made as innocent as in the daies of creation . how all this was accomplished in and by the sacrifice of christ must be afterwards declared . . as to the nature of this service , the apostle tells us that is was not without blood . he so expresseth it to shew the impossibility of entring into the holy place any otherwise . and from hence he takes his ensuing argument of the necessity of the death and blood-shedding of the mediator or high priest of the new testament . not without blood ; as he might not do it otherwise , so he did it by blood . and this was the manner of the service . after the high priest had filled the holy place with a cloud of incense , he returned to the altar of burnt-offerings without the tabernacle , where the sacrifice had been newly slain : and whilst the blood of the beast was fresh and as it were living , heb. . he took of it in his hand , and entring again into the holy place , he sprinkled it seven times with his finger towards the mercy-seat . lev. . , , , . and there is , as was said , an emphasis in the expression , not without blood , to manifest how impossible it was that there should be an entrance into the gracious presence of god , without the blood of the sacrifice of christ. the only propitiation of sins is made by the blood of christ , and it is by saith alone that we are made partakers thereof . rom. . , . . this blood is farther described by the use of it ; which he offereth . where or when he offered it is not expressed . in the holy place there was no use of this blood , but only the sprinkling of it : but the sprinkling of blood was always consequential unto the offering or oblation properly so called . for the oblation consisted principally in the atonement made by the blood at the altar of burnt-offerings . it was given and appointed for that end , to make atonement with it at that altar , as is expresly affirmed . lev. . . after this , it was sprinkled for purification . wherefore by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the apostle here renders the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the institution . lev. . . which is only to bring and not to offer properly . or he hath respect unto the offering of it that was made at the altar without the sanctuary . the blood which was there offered he brought a part of it with him into the most holy place , to sprinkle it according unto the institution . . the apostle declares for whom this blood was offered ; and this was for himself and the people ; first for himself and then for the people . for he hath respect unto the distinct sacrifices that were to be offered on that day ; the first was of a bullock and a ram which was for himself . and this argued , as the apostle observes , the great imperfection of that church-state . they could have no priests to offer sacrifices for the sins of the people , but he must first offer for himself , and that the blood of other creatures . but the true high priest was to offer his own blood and that not for himself at all , but for others only . he offered for himself ; that is , for his own sins . lev. . . wherefore the vul. lat. reads the words , pro suâ et populi ignorantiâ , very corruptly , changing the number of the substantive , but very truly applying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the priest as well as unto the people . others would supply the words by adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so repeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but the apostle expresseth the words of the institution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which for himself , leaving the application unto the series of the context and the nature of the service : for himself , that is , his own sins . . the blood was offered also for the people , that is , the people of israel , the people of god , the church , the whole congregation . and as the high priest herein bore the person of christ , so did this people of all the elect of god who were represented in them and by them . it was that people , and not the whole world that the high priest offered for . and it is the elect people alone for whom our great high priest did offer , and doth intercede . . that which he offered for ; it was their errors ; or their sins . the socinians , some of them , not for want of understanding , but out of hatred unto the true sacrifice of christ , contend from hence , that the anniversary sacrifice on the great day of expiation , the principal representation of it , was only for sins of ignorance , of imbecillity and weakness . but it is a fond imagination ; at least the argument from these words for it , is so . for besides that the scripture calls all sins by the name of errors . psal. . . psal. . . and the worst , the most provoking of all sins , is expressed by erring in heart . psal. . . and the lxx frequently render , to sin by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chron. . . sam. . . hos. . . &c. besides i say this application of the word elswhere unto all sorts of sins , in the enumeration of those errors of the people which the high priest offered for , they are said to be all their iniquities , and all their transgressions in all their sins . lev. . . wherefore to offer for the errors of the people , it is to offer for all their sins , of what nature soever they were . and they are thus called , because indeed there is no such predominancy of malice in any sin in this world , as wherein there is not a mixture of error , either notional or practical , of the mind or of the heart , which is the cause or a great occasion of it . see tim. . . matth. . , . here indeed lies the original of all sin . the mind being filled with darkness and ignorance , alienates the whole soul from the life of god. and as it hath superadded prejudices which it receives from corrupt affections , yet neither directs nor judgeth aright , as unto particular acts and duties , under all present circumstances . and what notions of good and evil it cannot but retain , it gives up in particular instances unto the occasions of sin . wherefore ( ) spiritual illumination of the mind , is indispensably necessary unto our walking with god. ( ) those who would be preserved from sin , must take care that spiritual light do alwayes bear sway in their minds . and therefore ( ) constantly to watch against the prevalency of corrupt prejudices and affections in their mind . and ( ) when the light of the mind is sollicited by temptations , to suspend its conduct and determination on present circumstances , to know that sin lies at the door ; this is its last address for admission . and ( ) if error grow strong in the heart through the love of sin , truth will grow weak in the mind , as to the preservation of the soul from it . and ( ) nothing ought to influence the soul more unto repentance , sorrow , and humiliation for sin , than a due apprehension of the shameful error and mistake that is in it . ver . viii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul. lat. hoc significante . hoc declarante . hoc innuente . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this manifesting . manifestans , patefaciens , notum faciens , making known . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is openly manifest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which a blind man may see . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is manifestly , plainly , perspicuously to declare . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul. lat. nondum propalatam esse ; made palàm , open , manifest . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not yet revealed , manifestata , facta manifesta ; not made evidently to appear . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul. lat. viam sanctorum , the way of the holies ; beza , viam ad sacrarium , the way into the sanctuary . viam in sancta sanctorum , the way into the most holy place . none suspect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of the masculine gender . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul. lat. habente statum ; having or continuing its state or condition ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes so used . having its station , adbuc consistente , as yet abiding , continuing its state ; standing , consisting . ver . the holy ghost this signifying , ( syr. signifying hereby ) evidently declaring , that the way into the holiest of all , ( the way of the most holy place ; of the holies ) was not as yet made manifest , whilst yet the first tabernacle was standing , ( kept its station , ) the apostle in this verse , enters on a declaration of the use which he designed to make of the description of the tabernacle , its furniture , and its utensils , which he had before laid down . now this was not to give a particular account of the nature , use and signification of every thing in them , which he declineth in his close of this recounting of them , affirming that it belonged not to his purpose to treat of them particularly on this occasion : but from the consideration of the whole , in its structure , order , and services , he would prove the dignity , preheminence and efficacy of the priesthood and sacrifice of christ , above those which belonged thereunto . and hence would he manifest the unspeakable advantage of the church in the removal of the one , and introduction of the other . the first inference which he makes unto this purpose , is laid down in this verse . and it is taken from what he had observed immediately before concerning the time and manner of the high priests entrance into the most holy place . it was done by him alone , and that only once a year , and that not without the blood of the sacrifices which he offered . none of the people were ever suffered to draw nigh thereunto , nor might the rest of the priests themselves come into the sanctuary , the place of their daily ministration , whilst the high priest went in , and was in the most holy place . in this order , this disposal of the institutions of divine service , saith he , there was that instruction provided for the use of the church which i shall now declare . and three things he expresseth with respect hereunto : . who gave that instruction ; it was the holy ghost . . the way whereby he gave it ; it was by the manifest signification of his mind , in and by what he did , appointed , ordered or prescribed . . what was the instruction he gave ; namely , that the way into the holiest of all was not yet made manifest , whilst the first tabernacle was standing . and concerning this we must enquire , . what is here intended by the holiest of all . . what is the way into this holiest of all ; or the way of the holies . . how this way was manifest ; and how it was not manifest . . what was the duration of that state wherein this way was not manifest ; namely , whilst the first tabernacle was standing . . the author of this instruction was the holy ghost . the holy ghost this signifying , that is , saith grotius , deus per afflatum suum mosi praecipiens . so they speak by whom the divine personality of the holy ghost is denyed . but it is not only here supposed , but it may be hence undeniably proved . for he that by his word and works teacheth and instructeth the church , is a person : for acts of understanding , will , power , and authority , such as these are , are the acts of a person . we intend no more by a person , but one that hath an understanding , will and power of his own , which he is able to act and exert . moreover he is a divine person : for he who by his authority and wisdom disposed of the worship of god under the old testament , so as it might typifie and represent things afterwards to come to pass , and be revealed , is so and none other . he who doth these things and can do them , is he in whom we believe , the holy spirit . and as he is the immediate author and appointer of all divine worship ; so there are characters of his wisdom and holiness on all the parts of it . . the way whereby he gave this instruction was by the signification of the things intended , signifying , declaring manifestly , evidently , openly . he did it not by any especial revelation made unto moses about it , he did not in words declare it , or express it as a doctrinal truth : but this signification was made in the nature and order of the things appointed by him . the framing of the tabernacle and the constitution of the services belonging thereunto , made this declaration . for things in his wisdom were thus disposed , that there should be the first tabernacle whereinto the priests did enter every day , accomplishing the divine services that god required . howbeit in that tabernacle there were not the pledges of the gracious presence of god. it was not the especial residence of his glory : but the peculiar habitation of god was separated from it by a vail , and no person living might so much as look into it on pain of death . but yet lest the church should apprehend , that indeed there was no approach here nor hereafter for any person into the gracious presence of god ; he ordained that once a year , the high priest , and he alone , should enter into that holy place with blood . hereby he plainly signified , that an entrance there was to be , and that with boldness thereinto . for unto what end else did he allow and appoint that once a year , there should be an entrance into it by the high priest , in the name of , and for the service of the church ? but this entrance being only once a year by the high priest only , and that with the blood of atonement , which was always to be observed whilst that tabernacle continued , he did manifest that the access represented was not to be obtained during that season . for all believers in their own persons were utterly excluded from it . and we may hence observe , . [ that the divine ordinances and institutions of worship are filled with wisdom sufficient for the instruction of the church in all the mysteries of faith and obedience . ] how eminent was the divine wisdom of the holy ghost , in the structure and order of this tabernacle ? what provision of instruction for the present and future use of the church , was laid up and stored in them ? what but infinite wisdom and praescience could order things so in their typical signification ? he that considers only the outward frame and state of these things , may see a curious and beautiful structure , a beautiful order of external worship : yet can he find nothing therein , but what the wisdom and contrivance of men might attain unto : at least , they might find out things that should have as glorious an outward appearance . but take them in their proper state , as unto their signification and representation of spiritual and heavenly things in christ jesus , and there is not the least concernment of them , but it infinitely transcends all humane wisdom and projection . he alone in whose divine understanding the whole mystery of the incarnation of the son god , and his mediation did eternally reside , could institute and appoint these things : and to instruct us unto an humble adoration of that wisdom , is the framing of the whole fabrick , and the institution of all its ordinances contained in the sacred record for the use of the church . . it'is our duty with all humble diligence to enquire into the mind of the holy ghost in all ordinances and institutions of divine worship . want hereof lost the church of israel . they contented themselves with the consideration of outward things , and the external observance of the services enjoyned unto them . unto this day the jews perplex themselves in numberless curious enquiries into the outward frame and fashion of these things , the way , manner , and circumstances of the external observation of the services of it . and they have multiplyed determinations about them all and every minute circumstance of them , so as it is utterly impossible that either themselves or any living creature should observe them according to their traditions and prescriptions . but in the mean time , as unto the mind of the holy ghost in them , their true use and signification , they are stark blind and utterly ignorant . yea , hardness and blindness is so come upon them unto the utmost , that they will not believe nor apprehend that there is either spiritual wisdom , instruction , or signification of heavenly things in them . and herein whilst they profess to know god , are they abominable and disobedient : for no creatures can fall into higher contempt of god , than there is in this imagination ; namely , that the old institutions had nothing in them , but so much gold and silver , and the like , framed into such shapes , and applyed to such outward uses , without regard unto things spiritual and eternal . and it is a great evidence of the apostate condition of any church , when they rest in and lay weight upon the external parts of worship , especially such as consist in corporeal observances , with a neglect of spiritual things contained in them , wherein are the effects of divine wisdom in all sacred institutions . and whereas the apostle affirms that this frame of things did plainly signify ( as the word imports ) the spiritual mysteries which he declares , it is evident with what great diligence we ought to search into the nature and use of divine institutions . unless we are found in the exercise of our duty herein , the things which in themselves are plainly declared , will be obscure unto us , yea , utterly hidden from us . for what is here said to be clearly signified , could not be apprehended but by a very diligent search into , and consideration of the way and means of it . it was to be collected out of the things he ordained with the order of them , and their respect unto one another . most men think it not worth while to enquire with any diligence into sacred institutions of divine worship . if any thing seem to be wanting or defective therein ; if any thing be obscure and not determined as they suppose in the express words , without more adoe they supply it with somewhat of their own . but there are many things useful and necessary in the worship of god which are to be gathered from such intimations of the mind of the holy ghost , as he hath in any place given of them ; and those who with humility and diligence do exercise themselves therein , shall find plain satisfactory significations of his mind and will , in such things as others are utterly ignorant of . . that which the holy ghost did thus signifie and instruct the church in , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this , in the words , was that the way into the most holy place , the way of the holies was not yet made manifest . and for the explication hereof , we must consider the things before proposed . . what the apostle intends by the holies ; it is generally supposed by expositors , that it is heaven itself which is hereby intended . hence some of the antients , the school-men and sundry expositors of the roman church have concluded , that no believers under the old testament , none of the antient patriarchs abraham , isaac or david were admitted into heaven whilst the first tabernacle stood , that is , untill the ascension of christ. hereon they framed a limbus for them in some subterranean receptacle , whither they suppose the soul of christ went , when it is said that he descended into hell where they were detained , and whence by him they were delivered . but whatever becomes of that imagination , the most learned expositors of that church of late , such as ribera , estius , tenae , maldenat , a lapide do not fix it on this text : for the supposition whereon it is founded , is wholly alien from the scope of the apostle , and no way useful in his present argument : for he discourseth about the priviledges of the church by the gospel and priesthood of christ in this world , and not about its future state and condition . besides he saies not that there was no entrance into the holies during that season , but only that the way of it was not yet manifest . wherefore they might enter into it , although the way whereby they did so was not yet openly declared ; for they had but a shadow , or dark , obscure representation of good things to come . and this is the interpretation that most sober expositors do give of the words . heaven with eternal blessedness was proposed unto the faith , hope and expectation of the saints under the old testament . this they believed , and in the hopes of it walked with god , as our apostle proves at large , chap. . howbeit the way , that is , the means and cause of communicating the heavenly inheritance unto them , namely , by the mediation and sacrifice of christ , was but obscurely represented , not illustriously manifested as it is now ; life and immortality being brought to light by the gospel . and as these things are true , so this interpretation of the words being consonant unto the analogy of faith , is safe , only we may enquire whether it be that which is peculiarly intended by the apostle in this place or no ? the comment of grotius on these words is , that the apostle signifies , super aetherias sedes , via eò ducens est evangelium praecepta habens verè coelestia . eam viam christus primus patefecit ; aditumque fecit omnibus ad summum coelum . pervenit quidem eò , abrahamus , jacobus , ut videre est , mat. . . & alii viri eximii , ut videbimus infra , cap. . . sed hi eò pervenerunt quasi per machinam , non viam ; extraordinariâ quâdum et rarâ dei dispensatione . but these things are most remote from the mind of the holy ghost , not only in this place , but in the whole scripture also . for , . how far the gospel is this way into the holiest , shall be declared immediately . that it is so because of the heavenly precepts which it gives , that is , which were not given under the old testament is most untrue . for the gospel gives no precepts of holiness and obedience that were not for the substance of them contained in the law. there is no precept in the gospel exceeding that of the law , thou shalt love the lord thy god with all thy heart , and thy neighbour as thy self . only the gospel adds new motives unto obedience , new encouragements , and enforcements of it , with directions for its due performance . . that christ should be no otherwise the way , but only as he revealed and declared the gospel and the precepts of it , is not only untrue and injurous unto the honour of christ , but directly contrary unto the design of the apostle in this place . for he is treating of the sacerdotal office of christ only , and the benefit which the church doth receive thereby . but the revelation of the doctrine , or precepts of the gospel was no duty of that office , nor did it belong thereunto . that he did as the prophet of the church . but all his sacerdotal actings are towards god in the behalf of the church , as hath been proved . . that the antient patriarchs went to heaven by a secret engine , and that some of them only in an extraordinary way , is plainly to deny that they were saved by faith in the promised seed , that is , that they were not saved by the mediation of christ , which is contrary unto the whole oeconomy of god in the salvation of the church , and many express testimonies of the scripture . these socinian fictions do not cure but corrupt the word of god , and turn away the minds of men from the truth unto fables . we shall therefore yet farther enquire into the true meaning of the holy ghost in these words . the apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intends the same with ver . . he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy of holies ; the second part of the sanctuary whereinto the high priest alone could enter once a year , as he declares in the foregoing verse : only whereas he there spake of the material fabrick of the tabernacle , and the things contained in it , here he designs what was signified thereby : for he declares not what these things were , but what the holy ghost did signifie in and by them . now in that most holy place were all the signs and pledges of the gracious presence of god ; the testimonies of our reconciliation by the blood of the atonement , and our peace with him thereby . wherefore to enter into these holies , is nothing but an access with liberty , freedom and boldness , into the gracious presence of god , on the account of reconciliation and peace made with him . this the apostle doth so plainly and positively declare , chap. . , , , . that i somewhat admire so many worthy and learned expositors should utterly miss of his meaning in this place . the holies then is the gracious presence of god , whereunto believers draw nigh , in the confidence of the atonement made for them , and acceptance thereon : see rom. . , , . ephes. . , , , , . heb. . , . chap. . . the atonement being made and received by faith , conscience being purged , bondage and fear being removed , believers do now under the gospel , enter with boldness into this gracious presence of god. . we must consider what is the way into these holies , which was not yet made manifest . and here also expositors indulge unto many conjectures , very needlesly , as i suppose . for the apostle doth elsewhere expresly declare himself , and interpret his own meaning , namely , chap. . , . this way is no other but the sacrifice of christ , the true high priest of the church . for by the entrance of the high priest into the most holy place with blood , the holy ghost did signifie that the way into it , namely , for believers to enter by , was only the one true sacrifice which he was to offer , and to be . and accordingly to give an indication of the accomplishment of their type , when he expired on the cross , having offered himself unto god for the expiation of our sins ; the vail of the temple which enclosed and secured this holy place from any entrance into it , was rent from the top to the bottom , whereby it was laid open unto all , matth. . . and an evidence this is , that the lord christ offered his great expiatory sacrifice in his death here on earth , a true and real sacrifice , and that it was not an act of power after his ascension , metaphorically called a sacrifice , as the socinians dream . for until that sacrifice was offered , the way could not be opened into the holies ; which it was immediately after his death , and signified by the renting of the vail . this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the onely way whereby we enter into the most holy place , the gracious presence of god , and that with boldness . . of this way it is affirmed that it was not yet made manifest , whil'st the first tabernacle was standing . and a word is peculiarly chosen by the apostle to signifie his intention . he doth not say , that there was no way then into the most holy place ; none made , none provided , none made use of . but there was not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an open manifestation of it . there was an entrance under the old testament into the presence of god , as unto grace and glory , namely , the vertue of the oblation of christ : but this was not as yet made manifest . three things were wanting thereunto . . it was not yet actually existent , but only was vertually so . the lord christ had not yet actually offered himself unto god , nor made atonement for sin. howbeit by vertue of the eternal agreement that was between the father and him , concerning what he should accomplish in the fulness of time , the benefit of what he was so to do , was applied unto them that do believe , they were saved by faith even as we are . hence is he called , a lamb slain from the foundation of the world ; that is , in and from the giving of the first promise . . although the coming of his person was promised , and his sacrifice variously shadowed out , or represented unto the church , yet their perception and understanding thereof , was weak and dark , proportionate unto the means of its revelation . hence whatever were its vertue and efficacy , yet was it not in it self and its own nature made manifest . . there were many blessed priviledges that attended the opening of this way in the actual existence of it , in the oblation of christ which the church of the old testament was not acquainted with , nor made partaker of . and although these things belonged not unto the essence of the way , yet they did so as unto our entrance into it . we could not without them , that is , the administration of the spirit in gospel-ordinances , make use of this way though prepared and set open unto the glory of god , and our own spiritual advantage . wherefore the plain open manifestation of the way into the holiest , which the apostle denies unto the church under the old testament , consists in these three things . . in the actual exhibition of christ in the flesh , and his sacrifice of himself , making atonement for sin : for hereby alone was the way laid open unto an access with boldness into the gracious presence of god. without this the law and its curse were like the cherubims and flaming sword that turned every way to keep sinners from drawing nigh unto god. hereby were they removed , a new and living way being consecrated for our access unto him . . in the full plain declaration of the nature of his person and of his mediation . and therefore although the gospel be not this way in the precepts of obedience which it gives unto us , yet is it the declaration and manifestation of this way , and our sole direction how to make use of it , or how to enter by it into the most holy place . this they enjoyed not under the old testament but were limited unto typical institutions directing the priests how to enter into the sanctuary made with hands , which were but an obscure representation of these things . . in the introduction or revelation and establishment of those priviledges of gospel-worship , whereby believers are led comfortably into the presence of god , as our apostle declares ; cap. . , . for they are full of light and grace , and a guide unto all the steps of faith and obedience in this way . hereunto may be added all those things which we have declared to belong unto that perfection or consummation of the church-state which the law could not bring it unto ; on chap. . ver . . in these things consisted that manifestation of the way into the most holy place , which is here denyed unto the old testament . . the continuance of this state is added : whilst the first tabernacle was standing . . by the first tabernacle the apostle understands not that first part of the tabernacle into which the priests entred continually accomplishing the divine services , which before he had so called : but he intends the whole tabernacle with respect unto the true tabernacle of the body of christ which succeeded into its room . neither yet doth he understand precisely , that tent or tabernacle which was erected in the wilderness , which was not in itself of any long continuance , nor designed thereunto : for it was only suited unto the service of the church whilest it was in an unsettled condition . but he intends the whole worship instituted together with it , and belonging unto it , celebrated afterwards in the temple according unto the laws of that tabernacle . for there was the same worship and the same order of things in the one and the other ; and so the same signification made at first by the holy ghost in the constitution of the tabernacle was still continued under the temple also . . it was continued whilst this first tabernacle , or the tabernacle in this sense , was standing . having its station , that is , according unto the mind of god , it had its state and use in the church . this it had absolutely until the death of christ and no longer : for until then both the lord christ himself and all his disciples continued the observation of all its services according to the mind of god : for he was made under the law of it whilst it was in force . declaratively it continued until the day of pentecost : for then was in the coming of the holy ghost , the foundation of the gospel-church state , order , and worship solemnly laid , whereon a new way of worship being established , the abrogation of the old was declared . and this was yet farther made known by the determination put unto the observation of it by the holy ghost among the gentile converts in the council of the apostles and elders at ierusalem . actually it continued until the destruction of the temple , city and people some years after . its first station it had in gods appointment , the second in his connivence , and the third in his patience . it is the first of these that is here intended . the tabernacle , that is , the laws and service of it , preserved its station and use in the church , by gods ordinance and appointment unto the death of christ. then did he pronounce concerning it and all things belonging unto it ; it is finished . then was the vail rent , and the way into the holiest laid open . then was peace with god publickly confirmed by the blood of the cross , ephes. . , . and the nature of the way of our access unto him made known . and some things we may hence observe , which also tend unto the further explication of the mind of the holy ghost in the text. . although the lord christ were not actually exhibited in the flesh under the old testament , nor had actually offered himself unto god for us , yet had believers then an access into the grace and favour of god , though the way , the cause and means of it was not manifestly declared unto them . the apostle doth not exclude them all from the grace and favour of god , but only shew their disadvantage in comparison of believers under the gospel , in that this way was not manifested unto them . . the design of the holy ghost in all the tabernacle , ordinances and institutions of worship , was to direct the faith of believers unto what was signifyed by them . . typical institutions attended diligently unto , were sufficient to direct the faith of the church , unto the expectation of the real expiation of sin , and acceptance with god thereon . god was never wanting unto the church in what was necessary unto it in its present condition , so as that it might be guided in its faith and encouraged unto obedience . though the standing of the first tabernacle was a great mercy and priviledge , yet the removal of it was a greater ; for it made way for the bringing in of that which was better . . the divine wisdom in the oeconomy and disposal of the revelation of the way into the holiest , or of grace and acceptance with himself , is a blessed object of our contemplation . the several degrees of it we have considered , on chap. . ver . . . the clear manifestation of the way of redemption , of the expiation of sin , and peace with god thereon , is the great priviledge of the gospel . . there is no access into the gracious presence of god , but by the sacrifice of christ alone . ver . ix , x. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul. lat. quae parabola est , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exemplar or example ; so all render it , though it answer the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a parable or proverb ; quod erat exemplar , so beza and others . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul. lat. tempor is instantis , of the instant time or season ; which arias rectifies into , in tempus praesens , for the time present ; beza , pro tempore illo praesente , for that present time ; pro tempore tum praesente , for the time that was then present , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that time , omitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul. lat. juxta quam ; it being uncertain what he refers quam unto , arias rectifieth it , juxta quod ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo , wherein ; syr. in quo , wherein . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul. lat. munera & hostiae , dona & sacrificia ; syr. gifts ; that is , meat and drink offerings , and sacrifices by blood , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oblations and victims , or bloody sacrifices . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul . lat. juxta conscientiam perfectum facere servientem ; make him that did the service perfect according to conscience : others , in conscientia sanctificare cultorem : others , consummare : of the sense of the word we have spoken before . syr. perfect the conscience of him that offered them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. in meat and drink , in the singular number . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the washing of kinds ; kinds , that is , various kinds ; with respect not unto the various rites of washing , but the various kinds of things that were washed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul. lat. iustitiis carnis ; so it renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by iustitia , or iustificatio , constantly but very improperly ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precepts of the flesh ; ritibus carnalibus , ordinances , institutions , rites of the flesh , concerning fleshly things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul. lat. impositis ; others , imposita , incumbent on , lying on them . ver . ix , x. which was a figure for the time then present , in which were offered both gifts and sacrifices , that could not make him that did the service perfect , as pertaining to the conscience , which stood onely in meats and drinks , and divers washings , and carnal ordinances imposed until the time of reformation . i shall not alter the translation , but shew what might be more properly expressed as unto some instances in our exposition . expositors have made use of various conjectures in their commentaries on this place . what is material in the most eminent of them , the reader may see in mr. pool's collections . but i must needs say , that in my judgment , they have brought more difficulty unto the text , than they have freed it from . wherefore i shall not detain the reader in the examination of them ; but i shall give that interpretation of the text , which i hope will evidence its truth unto such who impartially seek after it , and are in any measure acquainted with the things treated of . the apostle in these two verses gives a summary account and reason of the imperfection of the tabernacle , and all its services , wherein the administration of the old covenant did consist . this was direct and proper unto his present argument . for his design is to prove the preeminence of the new covenant above the old , from the excellency of the high priest thereof , with his tabernacle and sacrifice . unto this end a discovery of the imperfections and weakness of the first tabernacle and services , was indispensably necessary . and if notwithstanding its outward excellency and glory , it was no other but what it is here declared to be , as evidently it was not , then was it not only an unreasonable thing , and a plain rejection of the wisdom and grace of god , to adhere unto it in opposition unto the gospel , which was done by the most of the hebrews ; but it was altogether unmeet and useless to be retained with the profession of the gospel , which the residue of them earnestly contended for . this was that which the apostle designed ultimately to convince them of ; and a work herein both great and difficult was committed unto him . for there is nothing more difficult , than to dispossess the minds of men of such persuasions in religion , as they have been bred up in , and received by a long tract of tradition from their fathers . so we find it to be in such persuasions and observances , as are evidently false and impious unto the understandings of all , that are not under the power of such prejudices : so is it at present with them of the roman church , and others . but these hebrews had a pretence or plea for their obstinacy herein , which none other ever had in the like case but themselves . for the things which they adhered unto , were confessedly of divine institution . wherefore the apostle labours principally to prove , that in the will and wisdom of god , they were to continue only for a season , and also that the season of their expiration was now come . and this he doth in this place , by a declaration of their nature and use whil'st they did continue , whence it is evident , that god never designed them a perpetual station in the church ; and that because they could not effect what he purposed and had promised to do for it . this is the substance of his present argument . there is in the words themselves , . the subject spoken of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which . . the proper use and end of it , it was a figure . . the limitation of that use as unto time , for the time then present . . the especial nature of it , the offering of gifts and sacrifices . . the imperfection of it therein , they could not consummate the worshippers in conscience . . the reason of that imperfection , it stood only in meats and drinks , &c. . the manner of its establishment , it was imposed . . the time alotted for its continuance , until the time of reformation . . the subject spoken of is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which . some would refer it unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following ; and so read the words , which figure was for the time present . but there is no cause for this traduction of the words . the verb substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deficient , as usually , and is to be supplied as in our translation , which was ; which , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the tabernacle . not only the fabrick and structure of it , but the tabernacle in both parts of it , with all its furniture , vessels , utensils and services , as before described . . as unto its proper use and end , the apostle affirms that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , figura , exemplar , exemplum , comparatio , similitudo , typus , representatio : so variously is this word rendred by interpreters . most fix on exemplar or exemplum ; but they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and in all these versions the proper sense of the word as used in the scripture , is missed . it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the apostle intends , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is rendred by the syriack . and this many have observed , namely , that it answers unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but yet have missed in the interpretation of it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherewith it is joyned as of the same signification and importance . psal. . . psal. . . and whereas it is said that the queen of sheba tried the wisdom of solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kin. . . the targum renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the chaldee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the same with the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is anigma , problema , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a riddle , an hard question ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to speak anigmatically , obscurely , so as that one thing is to be gathered out of another . so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used also . ezek. . . is he not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proverbiator proverbiorum ; one that speaks darkly , and obscurely ; that expresseth one thing and intends another , using similitudes and metaphors : an obscure mystical instruction by figures , signs , symbols , metaphors and the like . thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost constantly used in the new testament . so our lord jesus christ expresly opposeth speaking in parables , unto a clear , plain , open teaching , so as to be understood of all . see mat. . , , , . ioh. . , . now speakest thou openly , and no parable . wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place , is an obscure mystical metaphorical instruction . god taught the church of old , the mysteries of our redemption by christ , by the tabernacle , its fabrick , parts , utensils and services : but it was but an obscure , parabolical , a figurative instruction . so should the word here be rendred , a figurative instruction , or the word parable be here retained as it is in other places . this was gods way of teaching the mysteries of his wisdom and grace ; which as it was sufficient for the state of the church which was then present ; so it instructs us in what he requires , what he expects from us , unto whom all these things are unfolded , made plain and evident . . the third thing in the text is the time or season wherein the tabernacle was so parabolically or mystically instructive . it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some few copies for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as doth that now before 〈…〉 vnto this present time . this reading is generally rejected by expositors ; as not suited unto the mind of the apostle in this place . for he intends not the time that was then present when he wrote the epistle , not the times of the gospel , not the time after the resurrection of christ until the destruction of the temple , which the addition of that word would denote : for god had prepared another kind of instruction for that season , and not by parables , or mystical metaphors . but yet the word may be retained , and a sense given of the words both sound and proper . for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may well signifie as much as until ; or be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is often . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto this season ; until the time that god would grant another kind of teaching , which now he hath done . it served until this present season wherein the gospel is preached , and all the things signified by it are accomplished . but i shall rather follow the reading of the most copies though the vulgar latine reading temporis instantis seems to favour the first . and arias rectifying it into , in tempus praesens , gives the same sense also . but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of the praeterimperfect tense , signifies a time that was then present , but is now past . and it is therefore well rendred by our translators , the time then present ; as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been in the text. the time then present when the tabernacle was made and erected . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the season of the church which was then present . for the apostle in this whole discourse , not only respects the tabernacle , and not the temple , but he considers the first erection of the tabernacle in a peculiar manner : for then was it proposed as the means of the administration of the first covenant and the worship thereunto belonging . it is the covenants which he principally designeth a comparison between . and he doth in that way of the disposition and administration of them , which was given and appointed at their first establishment . as this in the new covenant was the person , office , sacrifice , and ministry of christ ; so as unto the first , it was the tabernacle and all the services of it . wherefore the time then present was the state and condition of the church at the first setting up of the tabernacle . not as though this time was confined unto that or those ages wherein the tabernacle was in use , before the building of the temple . but this instruction which was then signally given , was the whole of what god granted unto the church , during that state wherein it was obliged unto the ordinances and services which were then instituted . the instructions which god thought meet to grant unto the church at that season were obscure , mystical and figuratively representative ; yet was it sufficient for the faith and obedience of the church , had it been diligently attended unto , and what the holy ghost signified thereby . so are all gods ways of instruction in all seasons . we cannot erre but either by a neglect of enquiry into them , or by looking for more than god in his wisdom hath committed unto them . and this sense those who render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a figure , type , or example , must come unto : for the use of it is confined unto the time of the erection of the tabernacle and the institution of the ordinances thereunto belonging . but a type or figure was unto them of no use , but so far as it was instructive , which was obscurely and mystically . and that this is the sense of the word the apostle declares , ver . . where he shews the substance of what the holy ghost signified by the building , disposal , and services of the tabernacle ; that is , what he taught the church thereby , parabolically and figuratively . this kind of instruction , whatever now it seem to us , was meet and fit for them unto whom it was given . and by the administration of grace in it , it was a blessed means to ingenerate faith , love and obedience in the hearts and lives of many unto an eminent degree . and we may consider from hence what is required of us unto whom the clear revelation of the wisdom , grace , and love of god are made known from the bosome of the father by the son himself . . the especial nature and use of this tabernacle and its service is declared . in which were offered both gifts and sacrifices . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar latine reads juxta quam ; making the relative to answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but the gender will not allow it in the original . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which time ; during which season : for immediately upon the setting up of the tabernacle , god gave unto moses laws and institutions for all the gifts and sacrisices of the people , which were to be offered therein . this was the first direction which god gave after the setting up of the tabernacle , namely , the way and manner of offering all sorts of gifts and sacrifices unto him . and the apostle here distributes all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the sacred offerings into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , unbloody and bloody sacrifices ; as he did before , chap. . . where the distinction hath been explained . of them all he affirms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are offered ; not that they were so : for the apostle erects a scheme at the first tabernacle and all its services at its first institution , and presents it unto the consideration of the hebrews , as if it were then first erected . he doth indeed sometimes speak of the priests and sacrifices as then in being , with respect unto that continuance of the temple and its worship which it had in the patience of god , as we have shewed on chap. . ver . . but here treating only of the tabernacle and its worship , as that which was granted in the confirmation , and for the administration of the old covenant then entred into , as the tabernacle , priesthood and sacrifice of christ were given in the confirmation of the new ; he represents that as present , which was past long before . the tabernacle served aptly for the use whereunto it was designed . it was meet for the offering of gifts and sacrifices . and so alone is the tabernacle of christ for its proper end also . . on these concessions the apostle declares the imperfection of this whole order of things , and its impotency as unto the great end that might be expected from it ; for these gifts and sacrifices could not make perfect him that did the service as pertaining unto the conscience . this was the end aimed at ; this was represented in them and by them . and if they could not really effect it , they were weak and imperfect , and so not always to be continued . the end represented in and by them , was to make atonement for sin , that the anger of god being pacified , they might have peace with him . the covenant was then newly established between god and the church , before any laws were given about these offerings and sacrifices , exod. . god knew that there would be among the people , and even the priests themselves many sins and transgressions against the rules and laws of that covenant . this of it self it could not dispense withal . for its sanction was the curse against every one that continued not in all things written in the book of it ; wherefore if this curse on all just and righteous occasions should rigidly havebeen put in execution , the covenant would only have proved the means and cause of the utter destruction and excision of the whole people . for there is no man that liveth , and sinneth not . and on many occasions sin abounded in that state of the church , wherein light and grace were but sparingly dispensed , in comparison of the times of the new covenant : wherefore god in his mercy and patience provided , that by sacred gifts and offerings atonement should be made for sin , so as that the curse of the covenant should not be put in immediate execution against the sinner , lev. . . but there were two things to be considered in those sins which god had appointed that atonement should be made for . the first was , the external temporal punishment which was due unto them according unto the place which the law or covenant had in the politie or commonwealth of israel . the other , that eternal punishment was due unto every sin by the law , as the rule of all moral obedience ; for the wages of sin is death . in the first of these , the person of the sinner in all his outward circumstances , his life , his goods , his liberty , and the like , were concerned . in the latter , here his conscience , or the inward man alone was so . and as unto the first of them , the gifts and sacrifices mentioned being rightly offered , were able in themselves ex opere operato , to free the sinner from all temporal political inconvenience or detriment , so as that his life and inheritance should be continued in the land of canaan , or his state preserved entire in the commonwealth of israel . this the apostle here tacitely acknowledgeth , namely , that the gifts and sacrifices were able to free the sinner from temporal punishment , and give him outward peace in his possessions . but as unto the latter , wherein conscience was concerned , he denies that they had any such efficacy . they were not able , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it agrees in gender with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only , and not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which being of the neuter gender , usually regulates the construction in such conjunctions . but as most think it equally respects both the antecedent substantives . and instances may be given where a participle respecting more antecedent substantives than one , may agree in gender with either of them . as leges & plebiscita coactae . but i rather think that the apostle confines the impotency he mentions unto sacrifices only ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , slain and bloody sacrifices . for these things which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gifts and no more , were not designed to make atonement for sin ; that was to be done by blood , and no otherwise , so the words should be read ; offered gifts and sacrifices that could not persect . these sacrifices were impotent and ineffectual unto this end , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the apostle so frequently mentions in this epistle , i have before declared , and so what it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is indeed to persect , to consummate , to sanctifie , to dedicate , to consecrate . but whereas these sacrifices did all these things outwardly , and as unto the flesh , as the apostle grants , ver . . he doth not here absolutely deny it unto them , but in a certain respect only . they could not do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as unto the conscience of the sinner before god. what he intends hereby , he doth more fully declare , chap. . ver . . there is a conscience condemning for sin . this could not be taken away by these sacrifices . they were not able to do it ; for if they could have done so , the sinner would have had compleat peace with god , and would not have had need to have offered these sacrifices any more : but they were multiplied and often repeated , because of their disability unto this end ; wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to give peace of conscience unto men , through a sense of perfect atonement made for sin , in the sight of god , with an interest in his love and favor thereon . this it is to be persect or consummate , as pertaining to conscience in the sight of god , namely , to have a conscience condemning for sin taken away . this those sacrifices of the law could not effect . it will be said then , unto what end did they serve ? were they of no use but only to free men from the penalties of the law or covenant , as it was a rule of the politie or commonwealth of israel , and the tenure of their possessions in canaan ? yes , they were moreover part of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or mystical instruction which god granted the church in those days , directing them unto the one sacrifice and offering of christ , typically representing it , and through faith applying the vertue and efficacy of it unto their consciences every day . . the person is described towards whom this effect of purifying the conscience is denied . they could not thus perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , him that did the service , saith our translation , i think not so properly . he that did the service was the priest only . but respect is had unto every one that brought his gift or offering unto the altar . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sacredly to accomplish the services was the work of the priest alone , ver . . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . that is , every one who brought his sacrifice to be offered , that atonement might be made for him . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehends the whole of divine worship in all individuals . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mat. . . but he also may be said to do the service , on whose account and in whose stead it was performed . but the defect charged , doth not in the first place reflect on the persons , as though it was by their default . they worshiped god according unto his own institutions , but it was in the sacrifices themselves . and if they could not make the worshipers , those who did the service , perfect , they could make none so , for it was they alone who had the benefit of them . the note of grotius on this place is , isti cultus non possunt sectatorum suorum animos purgare à vitiis quemadmodum evangelium ; most remote from the mind of the holy ghost . for he speaks not of purging our minds from vices , but of purifying conscience by atonement made for the guilt of sin ; and opposeth not those sacrifices unto the doctrine of the gospel , but unto the sacrifice of christ. and we may hence observe , . there is a state of perfect peace with god to be attained under imperfect obedience . for it is charged as a weakness in the legal administrations , that they could not give such a peace , where any sin remained . it is therefore to be found in the sacrifice of christ , as is proved at large in the next chapter . being justified by faith , we have peace with god. . nothing can give perfect peace of conscience with god , but what can make atonement for sin . and whoever attempt it any other way but by vertue of that atonement , will never attain it in this world nor hereafter . ver . x. onely in meats and drinks , and divers washings , and carnal ordinances imposed on them until the time of reformation . it is acknowledged that there is no small difficulty in the connexion of these words , or their relation unto what doth immediately precede ; and therefore expositors have multiplied conjectures about it , in whose examination we are not concerned . i shall therefore no farther consider any of them , but as they relate unto what i judge to be their true coherence . two things are plain and evident unto this purpose . . that the design of the apostle in the words themselves , is to manifest and declare the weakness of the services of the tabernacle , and their insufficiency for attaining the end proposed in them . this end in general was the perfecting of the church-state in religious worship ; and in particular to make the worshipers perfect as unto their consciences before god. and he gives such a description of them , as of it self will sufficiently evince their weakness and insufficiency . for what is it possible that things of that kind and nature , which is here described , can contribute unto these ends ? . that the things instanced in , do comprise a great part of the levitical institutions , and his assertion concerning them may by a parity of reason be extended unto them all . for to render his description of them comprehensive , the apostle ( ) expresseth them in a particular enumeration of the heads whereunto they might be reduced , meats and drinks , and divers washings . and then ( ) to shew that he intends all things of an alike nature with them , he adds the general nature of them all , they were carnal ordinances . . a great part of their levitical religious observances , may be reduced unto these heads of meats and drinks , and various washings . laws and institutions were multiplied about these things ; what they might eat , and what they might not ; what was clean , and what was unclean unto that end ; what they might drink , and what vessels defiled all liquors ; what were to be their eatings and drinkings , and when upon their peace-offering , and at their solemn feasts ; their great variety of washings , of the priests , of the people , of their garments , and their flesh , stated and occasional , do take up a great part of the entire system of their ordinances . and as laws were multiplied concerning these things , so many of them were enforced with very severe penalties . hence they were difficultly to be learned , and always impossible to be observed . the mishna and talmud , that is , the whole religion of the present iews consists almost wholly in scrupulous enquiries , and endless determinations , or rather conjectures about these things , and their circumstances . . all the laws concerning these things were carnal , carnal ordinances ; such as for the matter , manner of performance , and end of them , were carnal . this being their nature , it evidently follows , that they were instituted only for a time , and were so far from being able themselves to perfect the state of the church , as that they were not consistent with that perfect state of spiritual things which god would introduce , and had promised so to do . the scope and design of the apostle being thus fixed , the coherence and interpretation of the words will not be so difficult , as at first view they may appear . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , onely in meats and drinks , &c. our translators observing the sense elliptical , have supplied it with , which stood ; which stood onely in meats and drinks ; and that supplement may give a double sense . ( ) it may respect the substance of the things spoken of : which , relates to gifts and sacrisices . and so the sense intended is , that they consisted in meats and drinks , and divers washings . and this was the natural substance of them . they consisted in such things as might be eat and drunk , being duly prepared , as flesh , flower , salt , oyl and wine . hence were they called meat and drink-offerings . and they had washings also that belonged unto them , as the washing of the inwards , exod. . . and of the burnt-offerings peculiarly , ezek. . . of the hands and feet of the priests , exod. . . and of the leper , lev. . . howbeit it cannot be said , that the gifts and sacrifices , as they were such , did consist in these things , though in them , things of this nature were offered unto god. wherefore the supplement of , which stood , cannot be admitted in that sense . ( ) it may respect the consummation of these gifts and sacrifices , or the celebration of the whole service that belonged unto them , and all their necessary circumstances or consequents : which stood in these things ; that is , which were accompanied with them , and not perfected without them . the argument in the words , is to prove the insufficiency of the gifts and sacrifices of the law , unto the end mentioned of perfecting conscience before god. and this is evidenced by the consideration of their necessary adjuncts , or what belonged unto them , and were inseparable from them . it is not said , that these gifts and sacrifices were onely meats and drinks , and so things of no value . for neither doth the apostle treat of the old institutions with such contempt , nor would the truth of his assertion been evident unto the hebrews : but he argues unto a discovery of their use and end , from the things that did always accompany them , and were inseparable from them . for those by whom they were offered , were obliged by the same divine institution at the same time , unto sundry meats and drinks , and divers washings ; which proves both the gifts and sacrifices to have been of the same kind , and to have had respect unto carnal things as they had . for if those gifts and sacrifices had an immediate effect on the consciences of men unto their purification before god , by any vertue inherent in them , whence is it that the observances which by the same law accompanied them , were onely about meats and drinks , and divers washings ? and this sense is not to be refused . but whereas there is an ellipsis in the connexion of the words , it may be otherwise supplied . for having mentioned the gifts and sacrifices of the law , the apostle makes an addition unto them , of the remaining institutions and ceremonies of it , whose very nature and use declared their insufficiency unto the end enquired after . and other laws , onely concerning meats and drinks , and divers washings ; which in general he calls carnal rites . hereby is the argument in hand carried on and compleated . there are four things in the words . ( ) an account of the legal institutions under several heads . ( ) their nature in general , with that of others of the same kind ; they were carnal ordinances , or fleshly rites . ( ) the way of the relation of the people unto them , they were imposed on them . ( ) the time for which they were imposed , or the measure of their duration ; which was , until the time of reformation . . for the nature of them , they consisted in meats and drinks . take the words in their full extent , and they may be comprehensive of four sorts of institutions . ( ) of all those which concerned meats , or things to be eaten or not eaten , as being clean or unclean ; an account whereof is given , lev. . throughout . with reference thereunto doth the apostle reflect on the levitical institutions , in those words , touch not , taste not , handle not , which all are to perish with their using , col. . , . are all carnal things . ( ) the portion of the priests out of the sacrifices , especially what they were to eat in the holy place ; as the portion of the sin-offering , exod. . , , . lev. . , , . and what they were to eat of the peace-offerings in any clean place , ver . , . and the prohibition of drinking wine or strong drink in the holy place , ver . , . may be here respected in drinks about which these institutions were . and these were such , as without which , the service of the sacrifices could not be acceptably performed , ver . , . and therefore are they intended in this place in an especial manner , if it be the design of the apostle to prove the insufficiency of the sacrifices from the nature of their inseparable adjuncts , which were carnal and perishing things . ( ) the eating of the remainder of the peace-offering , whether of a vow , or of thanksgiving , the law whereof is given as an holy ordinance , lev. . , , , . ( ) the laws concerning the feasts of the whole people , with their eating and drinking before the lord , lev. . all these divine ordinances were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning meats and drinks , that were necessary to be observed , with their offering of gifts and sacrifices , declaring of what nature they were . and the observation of them all was at the same time imposed on them . . they consisted in , or were concerning divers washings . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any kind of washing , whether by dipping or sprinkling ; putting the thing to be washed into the water , or applying the water unto the thing it self to be washed . of these washings there were various sorts or kinds under the law. for the priests were washed , exod. . . and the levites , numb . . . and the people after they had contracted any impurity , lev. . , . but the apostle seems to have particular respect unto the washings of the priests , and of the offerings , in the court of the tabernacle before the altar ; for these were such , as without which the gifts and sacrifices could not be rightly offered unto god. . it is added in the description of these things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , institutis carnalibus , ritibus , ceremoniis , justitiis justificationibus carnis . carnal ordinances say we . the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place hath been spoken unto before . rites of worship arbitrarily imposed , whose ius or right depended on the will or pleasure of god. and they are said to be of the flesh , for the reason given , ver . . they sanctified unto the purifying of the flesh , and no more . the words may be an expression of the nature in general of the law , about meats , drinks , and washings , they were carnal ordinances . but the distinctive copulative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , will not admit of that sense . it seems therefore to contain an addition of all those other legal ordinances which any way belonged unto the purifications of the law. the force of the reasonings in these words is evident . for the design of the apostle is to prove , that in the perfect church-state which god would bring in under the new covenant , the worshipers were to enjoy peace of conscience , with joy and boldness in the presence of god , from a perfect atonement and purification of sin. how this is effected by the one sacrifice of christ , he afterwards declares . but the ordinances of the law , and the levitical sacrifices were weak and imperfect as unto this end . for in them , and by them , men were conversant wholly in carnal things , in meats , drinks , washings , and such like carnal observances , which could reach no farther than the sanctification of the flesh , as he evidenceth in the application of all these things unto his present argument , ver . . and the faith of believers is rather weakned than confirmed , by all things of the like nature , that divert their minds from an immediate respect unto , and total dependance on the one sacrifice of christ. . concerning all these things it is affirmed , that they were imposed on the people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is a difficulty in the syntax of this word , which all interpreters take notice of . if it refers unto the substantives immediately foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. it agrees not with them in case ; if unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other verse , it agrees not with it in gender . and the apostle had before adjoined unto it a participle of the feminine gender , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . some think that the letter iota is added unto the first word , or taken from the latter , so that originally they were both of the same gender . but whereas the apostle had put together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the one of the neuter , the other of the feminine gender , he might apply his adjectives either to one or both , without offence to grammar . yet i rather judge that in this word he had respect unto all the things whereof he had discoursed from the very beginning of the chapter . concerning them all he declares that they were thus imposed , and so the use of the word in the neuter gender is proper . many judge that there is an objection anticipated in these words . for upon the description of the nature and use of the tabernacle with all its furniture and services , he declares that they could not all of them , nor any of them , perfect the worshipers that attended unto them . hereon it might be well enquired , to what purpose then were they appointed ? unto what end did they serve ? hereunto he replies , that they were never designed unto perpetual use , but only imposed on the people unto the time of reformation . but whether there be a respect unto any such objection or no , he plainly declares their use and duration according unto the mind of god , which were such as their nature did require . and hereby also he confirms his argument , of their insufficiency unto the great end of perfecting , sanctifying , or consecrating the state of the church . and hereof there are two evidences in these words . . they were things imposed ; that is , on the people under the law. they were laid on them as a burden . the word is properly , incumbentia , lying on them , that is , as a burden . there was a weight in all these legal rites and ceremonies , which is called a yoke , and too heavy for the people to bear , acts . . and if the imposition of them be principally intended , as we render the word , imposed , it respects the bondage they were brought into by them . men may have a weight lying on them , and yet not be brought into bondage thereby . but these things were so imposed on them , as that they might feel their weight , and groan under the burden of it . of this bondage the apostle treats at large in the epistle unto the galatians . and it was impossible that those things should perfect a church-state , which in themselves were such a burden , and effective of such a bondage . . as unto the duration assigned unto them , they were thus imposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for a determined limited season . they were never designed to continue for ever . and this is the great controversie which we have at this day with the iews . the principal foundation of their present unbelief is , that the law of moses is eternal , and that the observation of its rites and institutions is to be continued unto the end of the world . the contrary hereunto the apostle had evidently proved in the foregoing chapters . whereas therefore he had undeniably demonstrated that they were not to be of perpetual use in the church , nor could ever effect that state of perfection which god designed unto it , he now declares that there was a certain determinate season fixed in the purpose and counsel of god , for their cessation and removal . and this he describes in the last word . this was the season , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . correction , say some ; direction , others ; we , of reformation ; restraining the word unto the things spoken of , and retaining its usual signification most improperly . for reformation is the amendment and reduction of any thing in the church , unto its primitive institution , by abolishing and taking away the abuses that have crept into it , or corrupt additions that have been made unto it : but nothing of that nature is here intended . many such seasons there were under the old testament , wherein the things belonging unto the worship of god were so reformed . but now not the reduction of the tabernacle and its services unto its first institution is intended , but its utter removal and taking away out of the service of god in the church . but if respect be had unto the whole state of the church in general , and what god designed unto it , taking the word reformation in an universal sense , for the introduction of a new animating form and life , with new means and ways of their expression and exercise in new ordinances of worship , the word may be of use in this place . those who render it , of correction , are no less out of the way . for correction might be applied unto the abuses that had crept into the worship of god ; so it was by our saviour with respect unto pharisaical traditions . but the apostle treats here of the worship it self as it was first instituted by god , without respect unto any such abuses . this was not the object of any just correction . the time intended is sufficiently known and agreed upon . it is the great time or season of the coming of the messiah , as the king , priest and prophet of the church , to order and alter all things , so as it might attain its perfect state . this was the season that was to put an end unto all legal observances , wherein they were to expire . unto the bringing in of this season , god had ordered and disposed all things from the foundation of the world . see luke . , , , , , , . and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because therein god finally disposed and directed all things in the church unto his own glory , and the eternal salvation thereof : see ephes. . . and we may observe from the whole verse , . that there is nothing in its own nature so mean and abject , but the will and authority of god can render it of sacred use , and sacred efficacy , where he is pleased to ordain and appoint it . such were the meats and drinks , and divers washings under the law , which however contemptible in themselves , had a religious use from the appointment of god. for others to attempt the like , as they do with their salt and oil , and the like in the papacy , is foolishly to imitate his sovereignty , and proudly to usurp his authority . . the fixing of times and seasons , for the state of things in the church , is solely in the hand of god , and at his sovereign disposal . he alone appointed this time of reformation ; the church could neither hasten it , nor was to refuse it . wherefore quiet waiting alone is our duty , as unto the accomplishment of all promises concerning the state of the church in this world . . it is a great part of the blessed liberty which the lord christ brought into the church , namely , its freedom and liberty from legal impositions , and every thing of the like nature in the worship of god. . the time of the coming of christ , was the time of the general final reformation of the worship of god , wherein all things were unchangeably directed unto their proper use . ver . xi . unto this verse the account of the levitical priesthood , its sanctuary and services is continued . amongst them the service of the high priest in the most holy place on the day of expiation was principally designed : for this was looked on and trusted unto by the hebrews , as the principal glory of their worship , and of the greatest efficacy as unto atonement and reconciliation with god. and so it was in its proper place . hence they have a saying yet common amongst them , that on the day of expiation , when the high priest entred into the most holy place , all israel were made as innocent as in the day of creation . in what sense it neither was nor could be so shall be declared on chap. . ver . , , . but in these things the glory of the administration of the old covenant did consist , which the apostle allows unto it in his demonstration of the excellency of the new above it . wherefore this ministry of the high priest on that day he hath an especial respect unto , in the account he gives of the priesthood of christ and its administration . but yet although he hath a principal regard hereunto , yet he doth not respect it only and singly . the whole description of the sanctuary and its services he also regards in the comparison he intends between the lord christ in his office , and these things . in him , his office , sanctuary and sacrifice doth the excellency and efficacy of the new covenant consist , in opposition unto all those of the like kind under the law. the want of a due observation hereof hath lead some expositors into mistakes : for they would confine all that he sayes unto a correspondency with what was done on that solemn day by the high priest ; whereas he doth also expresly declare that the truth , reality and substance of the tabernacle , all its utensils , its services and sacrifices were to be found in him alone : for unto this end doth he give us such a description of them all in particular . but as was said , that which he principally respects in the comparison he makes between the type and the antitype , is the high priest and his especial service in the most holy place , which he makes an entrance into in this verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul. assistens ; assisting ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who cometh ; adveniens ; coming . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an high priest , or was made an high priest ; whereunto it adds , instead of good things to come , of the good things which he hath wrought . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vul. lat. per amplius & perfectius tabernaculum ; barbarously for majus , et praestantius . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he entred into that great and perfect tabernacle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vul. lat. non hujus creationis . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or from among these creatures . most , hujus structurae , of this building . ver . xi . but christ being come , an high priest of good things to come , by a greater and more perfect tabernacle not made with hands , that is to say , not of this building . the introduction of the comparison in the redditive conjunction but , answers unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first verse of the chapter , which are the common notes of comparison and opposition . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that had truly ; but christ , &c. in this and the next verse , the apostle lays down in general what he proves and confirms by instances in this , and unto the twentieth verse of the following chapter . and there are two things which he declares in this and the verse ensuing . . who is the high priest of the new covenant , and what is the tabernanacle wherein he administred his office , ver . . . what are the especial services he performed in answer unto those of the legal high priest , and their preference above them , ver . . in this verse he expresseth the subject whereof he treats , or the person of the high priest concerning whom he treats . and he describes him ( ) by his name , it is christ. ( ) by his entrance on his office : being come . ( ) his office itself ; an high priest. ( ) the effects of his office , or the especial object of it ; good things to come . ( ) the tabernacle wherein he administreth or dischargeth his office ; which is described by a comparison with the old tabernacle , and that two ways . ( ) positively ; that it was greater and more perfect or more excellent than it . ( ) by a double negation , the latter exegetical of the former ; not made with hands , that is to say , not of this building or creation . all these particulars must be distinctly opened to give a right understanding of the sense of the place and meaning of the words . . the person spoken of is christ. i have observed before the variety of appellations or names whereby the apostle on various occasions expresseth him in this epistle , otherwise than he is wont to do in any other of his epistles . sometimes he calls him iesus only , sometimes christ , sometimes iesus christ , sometimes the son , and sometimes the son of god. and he had respect herein unto the various notions which the church of the jews had , concerning his person from the prophesies and promises of the old testament . and he useth none of them peculiarly but when there is a peculiar reason for it ; as we have already observed on sundry occasions . and so there is in this place . he doth not say iesus is come , or the son , or the son of god , but christ being come ; that is , the messiah being come . under that name and notion was he promised from the beginning , and the fundamental article of the faith of the church was , that the messiah was to come ; all their desires and expectations were fixed on the coming of the messiah . hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that was to come , was the name whereby they expressed their faith in him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; matth. . . art thou he who is to come ? and the coming of christ or the messiah , was the time and the cause wherein and whereby they expected the last revelation of the will of god , and the utmost perfection of the church . wherefore the apostle on this occasion mentions him by his name , he who was promised of old that he should come , upon whose coming the faith of the church was built , by whom and at whose coming they expected the last revelation of the will of god , and consequently a change in their present administrations , the promised messiah being come . the church was founded of old on the name iehovah , as denoting the unchangeableness and faithfulness of god in the accomplishment of his promises , exod. . . and this name of christ is declarative of the accomplishment of them . wherefore by calling him by this name , as it was most proper when he was to speak of his coming , so in it he minds the hebrews of what was the antient faith of their church concerning him , and what in general they expected on his coming . he had now no more to offer unto them , but what they had for many ages expected , desired , and earnestly prayed for . . as a general foundation of what is afterwards ascribed unto him , or as the way whereby he entred on his office , he affirms that he is come . christ being come ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the word is no where else used to express the advent or coming of christ. hence by the vulgar , it is rendred assistens , which as it doth not signifie to come , so the sense is corrupted by it . the rhemists render that translation , but christ assisting an high priest. but this encreaseth the ambiguity of the mistake of that translation , as not declaring that christ himself was this high priest which is the direct assertion of the apostle . that which is intended is the accomplishment of the promise of god in the sending and exhibition of christ in the flesh ; he being now come , according as was promised from the foundation of the world . for although the word is inseparable in its construction with what followeth , an high priest ; being come an high priest ; yet his coming itself in order unto the susception and discharge of that office is included in it . and upon this coming itself depended the demonstration of the faithfulness of god in his promises . and this is the great fundamental article of christian religion in opposition unto iudaism ; as it is declared , iohn . , . wherefore by his being come in this place , no one single act is intended , as his advent or coming doth usually signifie his incarnation only ; but the sense of the word is comprehensive of the whole accomplishment of the promise of god in sending him , and his performance of the work whereunto he was designed thereon . in that sense is he frequently said to come , or to be come . iohn . . and , as was before observed , there is not only argument herein unto the apostle's design , but that which being duly weighed , would fully determine all the controversy he had with these hebrews . for all their legal administrations were only subservient unto his coming , and representations thereof , all given in confirmation of the truth of the promises of god , that so he should come . wherefore upon his coming they must all necessarily cease and be removed out of the church . . there is in the words a determination of the especial end of his coming under present consideration ; an high priest ; being come an high priest ; that is , in answer unto , and in the room of the high priest under the law. this states the subject of the apostles argument . he had before proved that he was to be a priest , that he was a priest , and how he came so to be . he now asserts it as the foundation of those actings which he was to ascribe unto him in answer unto those of the legal high priests , whose offices and services with the effects of them , he had before declared . those high priests did so , but christ being come an high priest , &c. . he adds the especial object of his office , or the things about which he is conversant in the discharge of it ; of the good things to come . as the assertion is positive , so there is a comparison and opposition included in it . the high priests of the law were not so . they were not priests of good things , that is absolutely , or such as were necessary unto the purification , sanctification and justification of the church ; and so far as they were priests of good things , they were so of good things present ; not of the good things promised , that were for to come . and this is the force of the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the good things ; namely , that god had promised unto the church . a priest , or an high priest , may be said to be the priest of the things that he doth in the execution of his office ; or of the things which he procureth thereby . he is the priest of his duties and of the effects of them . as a minister may be said to be a minister of the word and sacraments which he administreth , or of the grace of the gospel which is communicated thereby . both are here included ; both the duties which he performed and the effects which he wrought . the things whereof christ is an high priest , are said to be things to come ; that is , they are yet so , absolutely so ; or they were so called with respect unto the state of the church under the old testament . most expositors embrace the first sense , these good things to come , they say are that future eternal salvation and glory which were procured for the church by the priesthood of christ ; and were not so by the levitical priesthood . to the administration of the priesthood under the law he assigns only things present , temporal things , as unto what could be effected by them in their own vertue and power . but unto that of christ he assigns eternal things , as he speaks immediately , he hath procured for us eternal redemption . the eternal salvation and glory of the church was procured by the priesthood of christ , or christ himself in the discharge of that office , and were not so by the levitical priests . these things are true , but not the meaning , at least not the whole meaning of the apostle in this place . for , . this confines the relation of the priesthood of christ in this place unto the effects of it only , and excludes the consideration of his sacerdotal actings in the great sacrifice of himself : for this was not now to come , but was already past and accomplished . but this is so far from being excluded by the apostle , as that it is principally intended by him . this is evident from the words ensuing , wherein the tabernacle is described in which he was thus an high priest of good things to come : for this was his humane nature wherein he offered himself , as we shall see . . he doth not in this place compare together and oppose the future state of glory which we shall have by christ , with and unto the state of the church in this world under the old testament , which were not equal , nor would be cogent unto his purpose , seeing the saints of old were also made partakers of that glory . but he compares the present state of the church , the priviledges , advantages and grace which it enjoyed by the priesthood of christ , with what it had by the aaronical priesthood : for the fundamental principle which he confirms , is , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or present perfection of the church is the effect of the priesthood of christ. wherefore the apostle expresseth these things by that notion of them which was received under the old testament and in the church of the hebrews ; namely , the good things to come . that is , they were so from the beginning of the world , or the giving of the first promise . things which were fore-signifyed by all the ordinances of the law , and which thereon were the desire and expectation of the church in all preceding ages . the things which all the prophets foretold , and which god promised by them , directing the faith of the church unto them . in brief , all the good things in spiritual redemption and salvation which they looked for by the messiah are here called the good things to come . of these things christ was now come the high priest ; the law having only the shadow , and not so much as the perfect image of them , chap. . . and these things may be referred unto two heads . . those wherein the actual administration of his office did consist : for as we said , he was the high priest of the duties of his own office ; he by whom they were performed . these in general were his oblation and intercession : for although his intercession be continued in heaven , yet was it begun on the earth ; as his oblation was offered on the earth , but it is continued in heaven , as unto the perpetual exercise of it . the whole preparation unto , and actual oblation of himself , was accompanied with most fervent and effectual intercessions , chap. . . and such was his solemn prayer recorded , ioh. . these things themselves in the first place were the good things to come : for these they were which were designed in , and the substance of the first promise ; as also of all those which were afterwards given for the confirmation of the faith of the church therein . these did all the legal institutions direct unto and represent . and that they are here intended by the apostle , he plainly declares in the next verse : for with respect unto these good things to come , he opposeth his own blood and sacrifice with the atonement he made thereby , unto the blood of bulls and of goats with whatever could be effected thereby . . the effects of these sacerdotal actings are also intended : for these also are reckoned hereunto in the close of the next verse , in the instance of one of them ; namely , eternal redemption , which is comprehensive of them all . and these also were of two sorts . . such as immediately respected god himself . of this nature was the atonement and reconciliation which he made by his blood , and peace with god for sinners thereon . see cor. . , . ephes. . , , . . the benefits which hereon are actually collated on the church , whereby it is brought into its consummate state in this world . what they are we have discoursed at large on chap. . . these therefore are the good things to come , consisting in the bringing forth and accomplishing the glorious effects of the hidden wisdom of god according unto his promises from the beginning of the world , in the sacrifice of christ with all the benefits and priviledges of the church , in righteousness , peace and spiritual worship which ensued thereon . and we may observe ; . these things alone were the true and real good things that were intended for and promised unto the church from the beginning of the world . the iews had now utterly lost the true notion of them , which proved their ruine ; and yet do they continue in the same fatal mistake unto this day . they found that great and glorious things were spoken of by all the prophets , to be brought in at the coming of the messiah . and the hope of good things to come they lived upon , and continue yet so to do . but being carnal in their own minds , and obstinately fixed unto the desire of earthly things , they fancied them to consist in things quite of another nature ; honour , riches , power , a kingdom and dominion on the earth , with a possession of the wealth of all nations were the good things which they hoped were to come . as to reconciliation and peace with god by a full and perfect atonement for sin , righteousness , deliverance from spiritual adversaries with an holy worship acceptable unto god , they are things which they neither desired nor regarded . wherefore choosing the world and the things of it , before these which are spiritual and heavenly , unto the world they are left , and the curse which it lieth under . and it is to be feared that some others also have deceived themselves with carnal apprehensions of the good things , if not of the priesthood , yet of the kingdom of christ. . these things alone are absolutely good unto the church ; all other things are good or evil as they are used or abused . outward peace and prosperity are good in themselves , but oftentimes they prove not so to the church . many a time have they been abused unto its great disadvantage . they are not such things as are too earnestly to be desired , for who knows what will be the end of them ? but these things are absolutely good in every state and condition . . so excellent are these good things , as that the performance and procuring of them , was the cause of the coming of the son of god , with his susception and discharge of his sacerdotal office . they are excellent in their relation unto the wisdom , grace and love of god , whereof they are the principal effects ; and excellent in relation unto the church , as the only means of its eternal redemption and salvation . hadthey been of a lower or meaner nature , so glorious a means had not been designed for the effecting of them . woe unto them by whom they are despised . how shall we escape if we neglect so great salvation ? and , . such a price and value did god put on these things , so good are they in his eyes , as that he made them the subject of his promises unto the church from the foundation of the world . and in all his promises concerning them , he still opposed them unto all the good things of this world , as those which were incomparably above them and better than them all . and therefore he chose out all things that are precious in the whole creation , to represent their excellencie , which makes an appearance of promises of earthly glories in the old testament , whereby the jews deceived themselves . and because of their worth , he judged it meet to keep the church so long in the desire and expectation of them . . that which the apostle hath immediate respect unto in the declaration of the priesthood and sacrifice of christ , is what he had newly at large declared concerning the tabernacle and the service of the high priest therein . wherefore he assigns a tabernacle unto this high priest , in answer unto that under the law whereby he came , or wherein he administred the duties of his office . and concerning this he ( first ) asserts , that he came by a tabernacle . ( ) describes this tabernacle , in comparison with the former ; ( ) positively , that it was greater and more excellent ; ( ) negatively , in that being not made with hands , it was not of the same building with it . . he came by a tabernacle . these words may have prospect unto what is afterwards declared in the next verse , and belong thereunto . as if he had said , being come an high priest he entred into the holy place by a perfect tabernacle with his own blood ; for so the high priest of the law entred into the holy place , by or through the tabernacle , with the blood of others . but the words do rather declare the constitution of the tabernacle intended , than the use of it , as unto that one solemn service : for so before he had described the frame and constitution of the old tabernacle , before he mentioned its use . being come an high priest by such a tabernacle ; that is , wherein he administred that office . what is the tabernacle here intended , there is great variety in the judgment of expositors . some say it is the church of the new testament , as chrysostome who is followed by many . some say it is heaven itself . this is embraced and pleaded for by schlictingius who labours much in the explanation of it . but whereas this is usually opposed , because the apostle in the next verse affirms that christ entred into the holies , which he expounds of heaven itself , by this tabernacle , which therefore cannot be heaven also , he endeavours to remove it : for he saies there is a double tabernacle in heaven : for as the apostle hath in one and the same place described a double tabernacle here on earth , a first and a second , with their utensils and services , distinguished the one from the other by a vail ; so there are two places in heaven answering thereunto . the first of these he would have to be the dwelling place of the angels ; the other the place of the throne of god himself , represented by the most holy place in the tabernacle . through the first of these he saies the lord christ passed into the second , which is here called his tabernacle . and it is indeed said that the lord christ in his exaltation did pass through the heavens , and that he was made higher than the heavens , which would seem to favour that conceit , though not observed by him . but there is no ground to conceit or fancy such distinct places in heaven above ; yea , it is contrary to the scripture so to do : for the residence of the holy angels is before and about the throne of god. so are they always placed in the scripture , dan. . . mat. . . revel . . . and these aspectable heavens which christ passed through , were not so much as the vail of the tabernacle in his holy service , which was his own flesh . chap. . . the only reason of this ungrounded curious imagination , is a design to avoid the acknowledgment of the sacrifice of christ whilst he was on the earth : for this cause he refers this tabernacle unto his entrance into the most holy place as the only means of offering himself . but the design of the apostle is to shew , that as he was an high priest , so he had a tabernacle of his own wherein he was to minister unto god. this tabernacle whereby he came an high priest , was his own humane nature . the bodies of men are often called their tabernacles . cor. . . pet. . . and christ called his own body the temple ; ioh. . . his flesh was the vail . heb. . . and in his incarnation he is said to pitch his tabernacle among us . ioh. . . herein dwelt the fulness of the godhead bodily . col. . . that is , substantially ; represented by all the pledges of gods presence in the tabernacle of old . this was that tabernacle wherein the son of god administred his sacerdotal office in this world , and wherein he continueth yet so to do in his intercession . for the full proof hereof , i refer the reader unto our exposition on chap. . ver . . and this gives us an understanding of the description given of this tabernacle in the adjuncts of it , with reference unto that of old . this is given us , ( ) positively , in a double comparative property . ( ) that it was greater than it . greater in dignity and worth , not quantity and measures . the humane nature of christ , both in itself , its conception , framing , gracious qualifications and endowments , especially in its relation unto , and subsistence in the divine person of the son , was far more excellent and glorious than any material fabrick could be . in this sense , for comparative excellency and dignity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost constantly used in the new testament . so is it in this epistle . chap. . , . the humane nature of christ doth thus more excel the old tabernacle , than the sun doth the meanest star. . more perfect . this respects its sacred use . it was more perfectly fitted and suited unto the end of a tabernacle , both for the inhabitation of the divine nature , and the means of exercising the sacerdotal office in making a tonement for sin , than the other was . so it is expressed chap. . . sacrifice and burnt-offering thou wouldst not have , but a body hast thou prepared me . this was that which god accepted , wherewith he was well pleased , when he rejected the other as insufficient unto that end . and we may hence observe , that , the humane nature of christ wherein he discharged the duties of his sacerdotal office in making atonement for sin , is the greatest , the most perfect and excellent ordinance of god ; far excelling those that were most excellent under the old testament . an ordinance of god it was , in that it was what he designed , appointed and produced unto his own glory ; and it was that which answered all ordinances of worship under the old testament , as the substance of what was shadowed out in them and by them . and i have laboured elsewhere to represent the glory of this ordinance as the principal effect of divine wisdom and goodness , the great means of the manifestation of his eternal glory . the wonderful provision of this tabernacle will be the object of holy admiration unto eternity . but the glory of it is a subject which i have elsewhere peculiarly laboured in the demonstration of . and unto the comparison with those of old here principally intended , its excellency and glory may be considered in these as in other things . ( ) whatever they had of the glory of god in type , figure and representation , that it had in truth , reality and substance . ( ) what they only shadowed out as unto reconciliation and peace with god , that it did really effect . ( ) whereas they were capable only of an holiness by dedication and consecration which is external , giving an outward denomination , not changing the nature of the things themselves ; this was glorious in real internal holiness wherein the image of god doth consist . ( ) the matter of them all was earthly , carnal , perishing ; his humane nature was heavenly as unto its original ; the lord from heaven ; and immortal or eternal in its constitution ; he was made a priest after the power of an endless life : for although he dyed once for sin , yet his whole nature had always its entire subsistence in the person of the son of god. ( ) their relation unto god , was by vertue of an outward institution or word of command only ; that of his was by assumption into personal union with the son of god. ( ) they had only outward typical pledges of gods presence ; in him dwelt the fulness of the godhead bodily . ( ) they were exposed unto the injuries of time and all other outward occurrences , wherein there was nothing of the glory or worship of god. he never did not would suffer any thing , but what belonged unto his office , and is now exalted above all adversities and oppositions . and other considerations of the like nature might be added . . the son of god undertaking to be the high priest of the church , it was of necessity that he should come by , or have a tabernacle wherein to discharge that office. he came by a tabernacle . so it is said unto the same purpose , that it was of necessity that he should have somewhat to offer , chap. . . for being to save the church by vertue of and in the discharge of that office , it could not be otherwise done , than by the sacrifice of himself , in and by his own tabernacle . secondly , he describes this tabernacle by a double negation ; ( ) that it was not made with hands . ( ) that it was not of this building . and this latter clause is generally taken to be exegetical of the former only , and that because of its introduction by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say . i shall consider both . . it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not made with hands . the old tabernacle whil'st it stood , was the temple of god. so it is constantly called by david in the psalms . temples were generally sumptuous and glorious fabrics , always answering the utmost ability of them that built them ; not to have done their best therein they esteemed irreligious . for they designed to express somewhat of the greatness of what they worshiped , and to beget a veneration of what was performed in them . and this men in the degenerate state of christianity are returned unto , endeavouring to represent the greatness of god , and the holiness of his worship , in magnificent structures , and costly ornaments of them . how beit the best of them all were made by the hands of men ; and so were no way meet habitations for god , in the way he had designed to dwell among us . this solomon acknowledgeth concerning the temple which he had built , which yet was the most glorious that ever was erected , and built by god's own appointment . chron. . , . the house which i build , is great : for great is our god above all gods. but who is able to build him an house , seeing the heaven , and heaven of heavens cannot contain him ? who am i then , that i should build him an house , save onely to burn sacrifice before him ? and kings . . will god indeed dwell on the earth ? behold , the heaven , and heaven of heavens cannot contain thee : how much less this house that i have builded ? service was to be done unto god in that temple according unto his appointment , but a meet habitation for him it was not . and our apostle lays it down as a principle suited unto natural light , that god , who made all things , could not dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . in temples made with hands . such was the tabernacle of old , but such was not that wherein our lord jesus administreth his office. there seems to me to have been an apprehension among the iews , that there should be a temple wherein god would dwell , that should not be made with hands . our lord jesus christ in the first year of his ministry , upon his purging of the temple , upon their requiring a sign for the justification of his authority in what he had done , says no more , but only , destroy this temple , and in three days i will raise it up , john . . he spake of the same temple as to their destruction of it , and his own raising it again . thus he called his own body ; he spake , saith the evangelist , of the temple of his body . that other fabric was a type thereof , and so partook of the same name with it ; but yet was no farther a temple , or an habitation of god , but as it was typical of that body of his , wherein the fulness of the godhead did dwell . this testimony of his seemeth to have provoked the iews above any other ; unless it was that when he plainly declared his divine nature unto them , affirming that he was before abraham ; for this cast them into so much madness , as that immediately they took up stones to cast at him , john . , . but their malice was more inveterate against him , for what he thus spake concerning the temple : for three years after , when they conspired to take away his life , they made these words the ground of their accusation . but as is usual in such cases , when they could not pretend that his own words , as he spake them , were criminal , they variously wrested them to make an appearance of a crime , though they knew not of what nature . so the psalmist prophesied that they should do , psal. . , . some of them affirmed him to have said , i am able to destroy the temple of god , and to build it in three days , mat. . . which was apparently false , as is evident in comparing his words with theirs . wherefore others of them observing that the witness was not yet home unto their purpose , and the design of the priests , they sware positively that he said , i will destroy this temple made with hands , and in three days i will build another made without hands , mark . . for they are not the words of the same persons , variously reported by the evangelist . for these in mark are other witnesses , which agreed not with what was sworn before , as he observes , ver . . but neither so did their witness agree together . however they fix on a notion that was passant among them , of a temple to be built without hands . and sundry things there are in the prophets which lead them into an apprehension , that god would dwell among men in a temple or tabernacle that should not be made with hands . and all their predictions were accomplished , when the eternal word , by the assumption of our nature , fixed his tabernacle among us , john . . this is that which the apostle intimates . whereas solomon openly affirms , that the habitation of god could not be in the temple that he had built , because it was made with hands ; and it is a principle of natural light , that he who made the world , and all things contained therein , could not dwell in such a temple ; and whereas it seems to have belonged unto the faith of the church of old , that there should be a temple wherein god would dwell that was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in comparing the humane nature of christ with the old tabernacle , he affirms in the first place that it was not made with hands . respect also is had herein unto the framing of the fabric of the old tabernacle by bezaliel . for although the pattern of it was shewn unto moses in the mount from heaven , yet the actual framing and erection of it , was by the hands of workmen , skilful to work in all kind of earthly materials , exod. . , , , . chap. . . and although by reason of the wisdom , cunning and skill which they had received in an extraordinary way , they framed , made and reared a tabernacle most artificial and beautiful ; yet when all was done , it was but the work of mens hands . but the constitution and production of the humane nature of christ , was an immediate effect of the wisdom and power of god himself , luke . . nothing of humane wisdom or contrivance , nothing of the skill or power of man , had the least influence into or concurrence in the provision of this glorious tabernacle , wherein the work of the redemption of the church was effected . the body of christ indeed was made of a woman , of the substance of the blessed virgin ; but she was purely passive therein , and concurrent in no efficiency either moral or physical thereunto . it was the contrivance of divine wisdom , and the effect of divine power alone . dly , the apostle adds , as a farther dissimilitude unto the other tabernacle ; that is not of this building . expositors generally take these words to be meerly exegetical of the former ; not made with hands ; that is , not of this building . to me there seems to be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them . it is so not made with hands like unto that tabernacle , as that it is not of the order of any other created thing ; not of the same make and constitution with any thing else in the whole creation here below . for although the substance of his humane nature were of the same kind with ours , yet the production of it in the world was such an act of divine power , as excels all other divine operations whatever . wherefore god speaking of it , saith , the lord hath created a new thing in the earth , a woman shall compass a man , jer. . . or conceive him without natural generation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word whereby the creation of all things is constantly expressed in the new testament , and sometimes it signifies the things that are created . neither is it ever used , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is derived , to signifie the constitution of the ordinances of the old testament , the tabernacle , the temple or any thing belonging thereunto . wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here doth not limit it unto that constitution , so as that , not of this building , should be , not made with hands as that tabernacle was . it is therefore not of the order of created things here below , either such as were immediately created at the beginning , or educed out of them by a creating act or power . for although it was so as unto its substance , yet in its constitution and production it was an effect of the divine power above the whole order of this creation , or things created . god is so far from being obliged unto any means for the effecting of the holy counsels of his will , as that he can when he pleaseth exceed the whole order and course of the first creation of all things , and his providence in the rule thereof . ver . xii . from the comparison between the tabernacle of old , and that of the high priest of the new covenant , there is a procedure in this verse unto another , between his sacerdotal actings and those of the high priest under the law. and whereas in the description of the tabernacle and its especial services , the apostle had insisted in a peculiar manner on the entrance of the high priest every year into the most holy place , which was the most solemn and most mystical part of the tabernacle-service ; in the first place he gives an account of what answered thereunto in the sacerdotal administrations of christ ; and how much on all accounts , both of the sacrifice , in the vertue whereof he entred into the most holy place , and of the place itself whereinto he entred , and of the time when it did in glory and efficacy excel that service of the high priest under the law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the blood of his own soul or life . he made his soul an offering for sin ; isa. . . blood is the life of the sacrifice . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one time ; not many times , not once every year as they did under the law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the house of the sanctuary ; less properly ; for by that expression the old tabernacle is intended ; but the apostle respects heaven itself ; in sancta , sancta sanctorum , sacrarium . that which answers unto the most holy place in the tabernacle where was the throne of god , the ark , and mercy-seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vul. aeterna redemptione inventa ; aeternam redemptionem nactus ; aeterna redemptione acquisita ; most properly , and according unto the use of the word in all good authors . ver . xii . neither by the blood of goats and calves , but by his own blood he entered in once into the ( most ) holy place , having obtained eternal redemption . in this verse there is a direct entrance into the great mystery of the sacerdotal actings of christ , especially as unto the sacrifice he offered to make atonement for sin. but the method which the apostle proceedeth in , is what he was led unto by the proposal he had made of the types of it under the law. wherefore he begins with the complement or consequent of it , in answer unto that act or duty of the high priest wherein the glory of his office was most conspicuous , which he had newly mentioned . and here because part of our design in the exposition of this whole epistle , is to free and vindicate the sense of it , from the corrupt glosses which the socinians , and some that follow them , have cast upon it ; i shall on this great head of the sacrifice of christ , particularly insist on the removal of them . and indeed the substance of all that is scattered up and down their writings against the proper sacrifice of christ , and the true nature of his sacerdotal office , is comprised in the comment on this epistle composed by crellius and schlictingius . i shall therefore first examine their corrupt wrestings of the words , and false interpretations of them , before i proceed unto their exposition . they begin ; nunc etiam opponit sacrificium ipsius christi , sacrificio pontificis antiqui . this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their interpretation of this and the following verses . if this be not so , all that they afterwards assert , or infer from it , falls of it self . but this is most false . there is not any thing directly , either of the sacrifice of christ , or of the high priest , but only what was consequent unto the one and the other : yea , there is that which excludes them from being intended . the entrance of the high priest into the holy place was not his sacrifice . for it supposed his sacrifice to be offered before , in the vertue whereof , and with the memorial of it , he so entred ; that is , with the blood of goats and calves . for all sacrifices were offered at the brazen altar . and that of the high priest on the day of expiation is expresly declared so to have been , lev. . and the entrance of christ into heaven was not his sacrifice , nor the oblation of himself ; for he offered himself unto god with strong cryes and supplications ; but his entrance into heaven was triumphant : so he entred into heaven by vertue of his sacrifice , as we shall see ; but his entrance into heaven was not the sacrifice of himself . they add in explication hereof , pontifex antiquus per sanguinem hircorum & vitulorum ingrediebatur in sancta , christus verò non per sanguinem tam vilem , sed pretiosissimum ; quod alius esse non potuit quam ipsius proprius . nam sanguis quidem humanus sanguine brutorum , sed sanguis christi , sanguine caeterorum omnium hominum longe est pretiosior ; cum ipse quoque caeteris hominibus omnibus imò omnibus creaturis longe sit praestantior , deoque charior & proprior , utpote unigenitus cjus filius . what they say of the preciousness of the blood of christ , above that of brute creatures , is true : but they give two reasons for it , which comprise not the true reason of its excellency as unto the ends of his sacrifice . ( ) they say , it was the blood of a man. ( ) that this man was more dear to god than all other creatures , as his onely begotten son. take these last words in the sense of the scripture , and the true reason of the preciousness and efficacy of the blood of christ in his sacrifice is assigned . take them in their sense , and it is excluded . the scripture by them intends his eternal generation , as the son of the father ; they only his nativity of the blessed virgin , with his exaltation after his resurrection . but the true excellency and efficacy of the blood of christ in this sacrifice , was from his divine person , whereby god purchased his church with his own blood , acts . . nor do i know of what consideration the preciousness of the blood of christ can be with them in this matter ; for it belonged not unto his sacrifice , or the oblation of himself , as they pretend . for they would have the offering of himself to consist onely in his entrance into heaven , and appearing in the presence of god , when as they also imagine he had neither flesh nor blood. they proceed unto a speculation about the use and signification of the preposition , per , by , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . not andum est autorem , ut elegantiae istius comparationis consuleret , usum esse in priori membro voce , per ; licet pontifex legalis non tantum per sanguinem hircorum & vitulorum , hoc est , fuso prius sanguine istorum animalium , seu interveniente sanguinis eorum fusione , sed etiam cum ipsorum sanguine in sancta fuerit ingressus , ver . . verùm quia in christi sacrificio similitudo eòusque extendi non potuit , cum cbristus non alienum sed suum sanguinem fuderit , nec sanguinem suum post mortem , sed seipsum , & quidem jam immortalem , deposit is carnis & sanguinis exuviis , quippe quae regnum dei possidere nequeant , in coelesti illo tabernaculo obtulerit ; proindeque non cum sanguine , sed tantum fuso prius sanguine , seu interveniente sanguinis sui fusione in sancta fuerit ingressus ; idcirco autor minus de legali pontifice dixit quam res erat ; vel potius ambiguitate particulae , per , quae etiam idem quod , cum , in sacris literis significare solet , comparationis concinnitati consulere voluit . the design of this whole discourse , is to overthrow the nature of the sacrifice of christ , and to destroy all the real similitude between it and the sacrifice of the high priest ; the whole of its sophistry being animated by a fancied signification of the preposition per , or falsly pretended reason of the use of it by the apostle . for ( ) the high priest did indeed carry of the blood of the sacrifice into the holy place , and so may be said to enter into it with blood ; as it is said he did it , not without blood , ver . . yet is it not that which the apostle hath here respect unto ; but it was the sacrifice at the altar , where the blood of it was shed and offered , which he intends , as we shall see immediately . ( ) there is therefore nothing less ascribed unto the high priest herein , than belonged unto him ; for all that is intended , is , that he entred into the holy place by vertue of the blood of goats and calves which was offered at the altar ; less than his due is not ascribed unto him , to make the comparison fit and meet , as is boldly pretended . yea ( ) the nature of the comparison used by the apostle is destroyed by this artifice ; especially if it be not considered as a meer comparison , but as the relation that was between the type and the antitype . for that is the nature of the comparison , that the apostle makes between the entrance of the high priest into the holy place , and the entrance of christ into heaven . that there may be such a comparison , that there may be such a relation between these things , it is needful that they should really agree in that wherein they are compared , and not by force or artifice be fitted to make some kind of resemblance , the one of the other . for it is to no purpose to compare things together , which disagree in all things ; much less can such things be the types one of another . wherefore the apostle declares and allows a treble dissimilitude in the comparates , or between the type and the antitype . for christ entred by his own blood , the high priest by the blood of calves and goats ; christ onely once , the high priest every year ; christ into heaven , the high priest into the tabernacle made with hands . but in other things he confirms a similitude between them ; namely , in the entrance of the high priest into the holy place by the blood of his sacrifice , or with it . but by these men this is taken away , and so no ground of any comparison left ; only the apostle makes use of an ambiguous word to frame an appearance of some similitude in the things compared , whereas indeed there is none at all . for unto these ends he says by the blood , whereas he ought to have said with the blood ; but if he had said so , there would have been no appearance of any similitude between the things compared . for they allow not christ to enter into the holy place by or with his own blood in any sense ; not by vertue of it as offered in sacrifice for us ; nor to make application of it unto us in the fruits of his oblation for us . and what similitude is there between the high priest entring into the holy place , by the blood of the sacrifice that he had offered , and the lord christ's entring into heaven without his own blood , or any respect unto the vertue of it , as offered in sacrifice ? ( ) this notion of the sacrifice or oblation of christ to consist onely in his appearance in heaven without flesh or blood , as they speak , overthrows all the relation of types or representations , between it and the sacrifices of old . nay , on that supposition they were suited rather to deceive the church , than instruct it in the nature of the great expiatory sacrifice that was to be made by christ. for the universal testimony of them all , was that atonement and expiation of sin , was to be made by blood , and no otherwise . but according unto these men , christ offered not himself unto god for the expiation of our sins , until he had neither flesh nor blood. ( ) they say , it 's true , he offered himself in heaven , fuso prius sanguine . but it is an order of time , and not of causality which they intend . his blood was shed before , but therein was no part of his offering or sacrifice . but herein they expresly contradict the scripture and themselves . it is by the offering of christ that our sins are expiated , and redemption obtained . this the scripture doth so expresly declare , as that they cannot directly deny it . but these things are constantly ascribed unto the blood of christ , and the shedding of it ; and yet they would have it , that christ offered himself then only , when he had neither flesh nor blood. they encrease this confusion in their ensuing discourse . aliter enim ex parte christi res sese habuit , quam in illo antiquo . in antiquo illo , ut in aliis quae pro peccato lege divina constituta erant , non offerebatur ipsum animal mactatum , hoc est , nec in odorem suavitatis , ut scriptura loquitur , adolebatur , sed renes ejus & adeps tantum ; nec inferebatur in sancta , sed illius sanguis tantum . in christi autem sacrificio , non sanguis ipsius quem mactatus effudit , sed ipse offerri , & in illa sancta coelestia ingredi debuit . idcirco infra ver . . dicitur , seipsum , non vero sanguinem suum deo obtulisse ; licet alias comparatio cum sacrificiis expiatoriis postulare videretur , ut hoc posterius potius doceretur . . here they fully declare that according to their notion , there was indeed no manner of similitude between the things compared ; but that , as to what they are compared in , they were opposite , and had no agreement at all . the ground of the comparison in the apostle is , that they were both by blood ; and this alone . for herein he allows a dissimilitude in that christ was by his own blood , that of the high priests by the blood of calves and goats . but according unto the sense of these men , herein consists the difference between them , that the one was with blood , and the other without , which is expresly contradictory to the apostle . . what they observe of the sacrifices of old , that not the bodies of them , but only the kidneys and fat were burned , and the blood only carried into the holy place , is neither true , nor any thing to their purpose . for ( ) the whole bodies of the expiatory sacrifices were burnt and consumed with fire ; and this was done without the camp , lev. . . to signifie the suffering of christ , and therein the offering of his body without the city , as the apostle observes , chap. . , . ( ) they allow of no use of the blood in sacrifices , but only as to the carrying of it into the holy place ; which is expresly contradictory unto the main end of the institution of expiatory sacrifices . for it was that by their blood atonement should be made on the altar , lev. . . wherefore there is no relation of type and antitype , no similitude for a ground of comparison between the sacrifice of christ , and that of the high priest , if it was not made by his blood. ( ) their observation that in ver . . the lord christ is said to offer himself , and not to offer his blood , is of no value . for in the offering of his blood , christ offered himself ; or he offered himself , by the offering of his blood ; his person giving the efficacy of a sacrifice unto what he offered . and this is undeniably asserted in that very verse . for the purging of our consciences from dead works , is the expiation of sin. but christ , even according to the socinians , procured the expiation of sin by the offering of himself . yet is this here expresly assigned unto his blood ; how much more shall the blood of christ purge your consciences from dead works ? wherefore in the offering of himself , he offered his blood. they add , as the exposition of these words , he entred into the holiest ; ingressus in sancta , necessario ad sacrificium istud requiritur . nec ante oblatio , in qua sacrificii ratio potissimum consistit , peragi potuit , cum ea in sanct is ipsis fieri debuerit . hinc manifestum est pontificis nostri oblationem & sacrificium non in cruce , sed in coelis per actam esse , & adhuc per agi . ans. ( ) what they say at first is true ; but what they intend and infer from thence is false . it is true that the entrance into the holy place , and carrying of the blood in thither , did belong unto the anniversary sacrifice intended . for god had prescribed that order unto its consummation and complement . but that the sacrifice or oblation did consist therein is false . for it is directly affirmed , that both the bullock and goat for the sin-offering , were offered before it at the altar , lev. . , . ( ) it doth not therefore hence follow as is pretended , that the lord christ offered not himself a sacrifice unto god on the earth , but did so in heaven only ; but the direct contrary doth follow . for the blood of the sin-offering was offered on the altar , before it was carried into the holy place ; which was the type of christ's entrance into heaven . ( ) what they say that the sacrifice of christ was performed or offered in heaven , and is yet so offered ; utterly overthrows the whole nature of his sacrifice . for the apostle everywhere represents that to consist absolutely in one offering once offered , not repeated , or continued . herein lies the foundation of all his arguments for its excellency and efficacy . hereof , the making of it to be nothing but a continued act of power in heaven , as is done by them , is utterly destructive . what they add in the same place about the nature of redemption , will be removed in the consideration of it immediately . in the close of the whole they affirm , that the obtaining of everlasting salvation by christ , was not an act antecedent unto his entering into heaven , as the word seems to import , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having obtained ; but it was done by his entrance it self into that holy place , whence they would rather read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense , obtaining . but whereas our redemption is everywhere constantly in the scripture assigned unto the blood of christ , and that alone , eph. . . col. . . pet. . , . rev. . . hast redeemed us unto god by thy blood ; it is too great a confidence to confine this work unto his entrance into heaven , without any offering of his blood , and when he had no blood to offer . and in this place , the redemption obtained , is the same upon the matter with the purging of our consciences from dead works , ver . . which is ascribed directly unto his blood. these glosses being removed , i shall proceed unto the exposition of the words . the apostle hath a double design in this verse , and those two that follow . . to declare the dignity of the person of christ in the discharge of his priestly office , above the high priest of old . and this he doth , ( ) from the excellency of his sacrifice , which was his own blood. ( ) the holy place whereinto he entred by vertue of it , which was heaven it self . and ( ) the effect of it , in that by it he procured eternal redemption ; which he doth in this verse . . to prefer the efficacy of this sacrifice of christ for the purging of sin , or the purification of sinners , above all the sacrifices and ordinances of the law , ver . , . in this verse , with respect unto the end mentioned , the entrance of christ into the holy place , in answer unto that of the legal high priest described , v. . is declared . and it is so , ( ) as unto the way or means of it . ( ) as unto its season . ( ) as unto its effects ; in all which respects , christ was manifested in and by it , to be far more excellent than the legal high priest. . the manner and way of it is expressed ; ( ) negatively ; it was not by the blood of goats and calves . ( ) positively ; it was by his own blood . . for the time of it , it was once , and but once . . the effect of that blood of his , as offered in sacrifice , was , that he obtained thereby eternal redemption . the thing asserted is the entrance of christ the high priest into the holy place . that he should do so , was necessary , both to answer the type , and for the rendring his sacrifice effectual in the application of the benefits of it unto the church , as it is afterwards declared at large . and i shall open the words not in the order wherein they lie in the text , but in the natural order of the things themselves . and we must shew ( ) what is the holy place whereinto christ entred . ( ) what was that entrance . ( ) how he did it once ; whereon will follow the consideration of the means whereby he did it , with the effect of that means . . for the place whereinto he entred , it is said he did so , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . into the holies . it is the same word whereby he expresseth the sanctuary , the second part of the tabernacle whereinto the high priest entred once a year . but in the application of it unto christ , the signification of it is changed . he had nothing to do with , he had no right to enter into that holy place , as the apostle affirms , chap. . . that therefore he intends which was signified thereby ; that is , heaven itself , as he explains it in ver . . the heaven of heavens , the place of the glorious residence of the presence or majesty of god , is that whereinto he entred . . his entrance itself into this place is asserted . he entred . this entrance of christ into heaven upon his ascension may be considered two ways ( ) as it was regal , glorious and triumphant ; so it belonged properly unto his kingly office , as that wherein he triumphed over all the enemies of the church . see it described , ephes. . , , . from psal. . . satan , the world , death and hell being conquered , and all power committed unto him , he entred triumphantly into heaven . so it was regal . ( ) as it was sacerdotal . peace and reconciliation being made by the blood of the cross , the covenant being confirmed , eternal redemption obtained , he entred as our high priest into the holy place , the temple of god above , to make his sacrifice effectual unto the church , and to apply the benefits of it thereunto . this he did once only , once for all . in the foregoing description of the service of the high priest , he shews how he went into the holy place , once every year ; that is , on one day , wherein he went to offer . and the repetition of this service every year proved its imperfection , seeing it could never accomplish perfectly that whereunto it was designed , as he argues in the next chapter . in opposition hereunto our high priest entred once only into the holy place , a full demonstration that his one sacrifice had fully expiated the sins of the church . of this entrance of christ into , it is said , ( ) negatively , that he did not do it by the blood of goats and calves ; and this is introduced with the disjunctive negative ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neither ; which refers unto what was before denied of him , as unto his entrance into the tabernacle made with hands . he did not do so , neither did he make his entrance by the blood of calves and goats . a difference from and opposition unto the entrance of the high priest annually into the holy place is intended . it must therefore be considered how he so entred . this entrance is at large described . lev. . and ( ) it was by the blood of a bullock and a goat which the apostle here renders in the plural number , calves and goats ; because of the annual repetition of the same sacrifice . ( ) the order of the institution was that first the bullock or calf was offered , then the goat ; the one for the priest , the other for the people . this order belonging not at all unto the purpose of the apostle , he expresseth it otherwise , goats and calves . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a goat ; a word that expresseth totum genus caprinum ; that whole kind of creature , be it young or old . so the goats of his offering were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kids ; ver . . that is , young he-goats ; for the precise time of their age is not determined . so the bullock the priest offered for himself , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juvencus ex genere bovino ; which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it expresseth genus vitulinum ; all young cattel concerning these it is intimated in this negative as unto christ , that the high priest entred into the holy place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by their blood ; which we must enquire into . two things belonged unto the office of the high priest with respect unto this blood . for ( ) he was to offer the blood both of the bullock and the goat at the altar for a sin-offering . lev. . , . for it was the blood wherewith alone atonement was to be made for sin , and that at the altar . lev. . . so far is it from truth , that expiation for sin was made only in the holy place ; and that it is so by christ , without blood , as the socinians imagine . ( ) he was to carry some of the blood of the sacrifice into the sanctuary to sprinkle it there to make atonement for the holy place , in the sense before declared . and the enquiry is , which of these the apostle hath respect unto ? some say it is the latter ; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by for with . he entred with the blood of goats and calves ; namely , that which he carried with him into the holy place . so plead the socinians and those that follow them ; with design to overthrow the sacrifice which christ offered in his death and bloodsheding , confining the whole expiation of sin in their sense of it unto what is done in heaven . but i have before disproved this surmise . and the apostle is so far from using the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 improperly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to frame a comparison between things wherein indeed there was no similitude , as they dream , that he useth it on purpose to exclude the sense which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with , would intimate : for he doth not declare with what the high priest entred into the holy place , for he entred with incense as well as with blood ; but what it was by vertue whereof he so entred as to be accepted with god. so it is expresly directed . lev. . , . speak unto aaron that he come not at all times into the holy place , with a young bullock for a sin-offering , and a ram for a burnt-offering shall he come . aaron was not to bring the bullock into the holy place , but he had right to enter into it by the sacrifice of it at the altar . thus therefore the high priest entred into the holy place by the blood of goats and calves ; namely , by vertue of the sacrifice of their blood which he had offered without at the altar . and so all things do exactly correspond between the type and the antitype . for , . it is affirmed positively of him that he entred by his own blood ; and that in opposition unto the other way ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but by his own blood . it is a vain speculation contrary to the analogie of faith , and destructive of the true nature of the oblation of christ , and inconsistent with the dignity of his person , that he should carry with him into heaven a part of that material blood which was shed for us on the earth . this some have invented to maintain a comparison in that wherein is none intended . the design of the apostle is only to declare by vertue of what he entred as a priest into the holy place . and this was by vertue of his own blood when it was shed , when he offered himself unto god. this was that which laid the foundation of , and gave him right unto the administration of his priestly office in heaven . and hereby were all those good things procured which he effectually communicates unto us in and by that administration . this exposition is the center of all gospel-mysteries , the object of the admiration of angels and men unto all eternity . what heart can conceive , what tongue can express the wisdom , grace and love that is contained therein ? this alone is the stable foundation of faith in our access unto god. two things present themselves unto us . . the unspeakable love of christ in offering himself and his own blood for us . see gal. . . rev. . . ioh. . . ephes. . , . there being no other way whereby our sins might be purged and expiated , chap. . , , . out of his infinite love and grace he condescended unto this way whereby god might be glorified , and his church sanctified and saved . it were well if we did always consider aright , what love , what thankfulness , what obedience are due unto him on the account hereof . . the excellency and efficacy of his sacrifice is hereby demonstrated , that through him our faith and hope may be in god. he who offered this sacrifice was the onely begotten of the father , the eternal son of god. that which he offered , was his own blood. god purchased his church with his own blood , acts . . how unquestionable , how perfect must the atonement be that was thus made , how glorious the redemption that was procured thereby ? this is that which the apostle mentions in the close of this verse , as the effect of his blood-shedding ; having obtained eternal redemption . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is variously rendered , as we have seen . the vulgar latin reads , redemptione aeterna inventa . and those that follow it , do say , that things rare and so sought after , are said to be found . and chrysost. inclines unto that notion of the word . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in all good authors , for not only to find , but to obtain by our endeavors ; so do we render it , and so we ought to do . rom. . . heb. . . he obtained effectually eternal redemption by the price of his blood. and it is mentioned in a tense denoting the time past , to signifie that he had thus obtained eternal redemption , before he entred into the holy place . how he obtained it , we shall see in the consideration of the nature of the thing it self that was obtained . three things must be inquired into , with what brevity we can , for the explication of these words . ( ) what is redemption . ( ) why is this redemption called eternal . ( ) how christ obtained it . . all redemption respects a state of bondage and captivity , with all the events that do attend it . the object of it , or those to be redeemed , are only persons in that estate . there is mention , ver . . of the redemption of transgressions , but it is by a metonymy , of the cause for the effect . it is transgressions which cast men into that state from whence they are to be redeemed . but both in the scripture , and in the common notion of the word , redemption is the deliverance of persons from a state of bondage . and this may be done two ways : ( ) by power ; ( ) by payment of a price . that which is in the former way is only improperly and metaphorically so called . for it is in its own nature a bare deliverance , and is termed redemption only with respect to the state of captivity from whence it is a deliverance . it is a vindication into liberty by any means . so the deliverance of the israelites from egypt , though wrought meerly by acts of power , is called their redemption . and moses from his ministry in that work is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a redeemer , acts . . but this redemption is only metaphorically so called , with respect unto the state of bondage wherein the people were . that which is properly so , is by a price paid , as a valuable consideration . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a ransom , a price of redemption . thence are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , redemption and a redeemer . so the redemption that is by christ , is every-where said to be a price , a ransom . see mat. . . mark . . cor. . . tim. . . pet. . , . it is the deliverance of persons out of a state of captivity and bondage , by the payment of a valuable price or ransom . and the socinians offer violence not only to the scripture , but to common sense it self , when they contend that the redemption which is constantly affirmed to be by a price , is metaphorical ; and that only proper , which is by power . the price or ransom in this redemption is two ways expressed : ( ) by that which gave it its worth and value , that it might be a sufficient ransom for all . ( ) by its especial nature . the first is the person of christ himself , he gave himself for us , gal. . . he gave himself a ransom for all , tim. . . he offered himself to god , ver . . eph. . . this was that which made the ransom of an infinite value , meet to redeem the whole church . god purchased the church with his own blood , acts . . the especial nature of it is , that it was by blood , by his own blood. see eph. . . pet. . , . and this blood of christ was a ransom or price of redemption , partly from the unvaluableness of that obedience which he yielded unto god in the shedding of it ; and partly because this ransom was also to be an atonement , as it was offered unto god in sacrifice . for it is by blood , and no otherwise , that atonement is made , lev. . . wherefore he is set forth to be a propitiation through faith in his blood , rom. . , . that the lord jesus christ did give himself a ransom for sin ; that he did it in the shedding of his blood for us , wherein he made his soul an offering for sin ; that herein and hereby he made atonement , and expiated our sins , and that all these things belonged unto our redemption , is the substance of the gospel . that this redemption is nothing but the expiation of sin , and that expiation of sin nothing but an act of power and authority in christ now in heaven , as the socinians dream , is to reject the whole gospel . though the nature of this redemption be usually spoken unto , yet we must not here wholly put it by . and the nature of it will appear in the consideration of the state from whence we are redeemed , with the causes of it . ( ) the meritorious cause of it was sin , or our original apostasie from god. hereby we lost our primitive liberty , with all the rights and priviledges thereunto belonging . ( ) the supreme efficient cause is god himself : as the ruler and iudge of all , he cast all apostates into a state of captivity and bondage ; for liberty is nothing but peace with him . but he did it with this difference : sinning angels he designed to leave irrecoverably under this condition ; for mankind he would find a ransom . ( ) the instrumental cause of it , was the curse of the law. this falling on men , brings them into a state of bondage . for it separates as to all relation of love and peace between god and them ; and gives life unto all the actings of sin and death , wherein the misery of that state consists . to be separate from god , to be under the power of sin and death , is to be in bondage . ( ) the external cause , by the application of all other causes unto the souls and consciences of men , is satan . his was the power of darkness , his the power of death over men in that state and condition ; that is , to make application of the terror of it unto their souls , as threatned in the curse , heb. . , . hence he appears as the head of this state of bondage , and men are in captivity unto him . he is not so in himself , but as the external application of the causes of bondage is committed unto him . from hence it is evident , that four things are required unto that redemption , which is a deliverance by price or ransom , from this state . for ( ) it must be by such a ransom , as whereby the guilt of sin is expiated ; which was the meritorious cause of our captivity . hence it is called the redemption of transgressions , ver . . that is , of persons from that state and condition whereinto they were cast by sin or transgression . ( ) such as wherewith in respect of god atonement must be made , and satisfaction unto his justice , as the supreme ruler and judge of all . ( ) such as whereby the curse of the law might be removed , which could not be without undergoing of it . ( ) such as whereby the power of satan might be destroyed . how all this was done by the blood of christ , i have at large declared elsewhere . . this redemption is said to be eternal . and it is so on many accounts : ( ) of the subject matter of it , which are things eternal , none of them are carnal or temporal . the state of bondage from which we are delivered by it in all its causes , was spiritual , not temporal ; and the effects of it in liberty , grace and glory , are eternal . ( ) of its duration . it was not for a season , like that of the people out of egypt , or the deliverances which they had afterwards under the judges , and on other occasions . they endured in their effects only for a season , and afterwards new troubles of the same kind overtook them . but this was eternal in all the effects of it ; none that are partakers of it , do ever return into a state of bondage . so ( ) it endures in those effects unto all eternity in heaven it self . . this redemption christ obtained by his blood. having done all in the sacrifice of himself that was in the justice , holiness and wisdom of god required thereunto , it was wholly in his power to confer all the benefits and effects of it , on the church , on them that do believe . and sundry things we may observe from this verse . . the entrance of our lord iesus christ as our high priest into heaven , to appear in the presence of god for us , and to save us thereby unto the uttermost , was a thing so great and glorious , as could not be accomplished but by his own blood . no other sacrifice was sufficient unto this end . not by the blood of bulls and goats . the reason hereof the apostle declares at large , chap. . , , , , , . men seldom rise in their thoughts unto the greatness of this mystery . yea with the most this blood of the covenant wherewith he was sanctified unto the remainder of his work , is a common thing . the ruine of christian religion lies in the slight thoughts of men about the blood of christ ; and pernicious errors do abound in opposition unto the true nature of the sacrifice which he made thereby . even the faith of the best is weak and imperfect as to the comprehension of the glory of it . our relief is , that the uninterrupted contemplation of it , will be a part of our blessedness unto eternity . but yet whil'st we are here , we can neither understand how great is the salvation which is tendred unto us thereby , nor be thankful for it , without a due consideration of the way whereby the lord christ entred into the holy place . and he will be the most humble and most fruitful christian , whose faith is most exercised , most conversant about it . . whatever difficulty lay in the way of christ as unto the accomplishment and perfection of the work of our redemption , he would not decline them , nor desist from his undertaking , whatever it cost him . sacrifice and burnt-offering thou would'st not have ; then said i , lo i come to do thy will , o god. he made his way into the holy place by his own blood. what was required of him for us that we might be saved , he would not decline , though never so great and dreadful ; and surely we ought not to decline what he requires of us , that he may be honoured . . there was an holy place meet to receive the lord christ after the sacrifice of himself ; and a sutable reception for such a person , after so glorious a performance . it was a place of great glory and beauty whereinto the high priest of old entred by the blood of calves and goats ; the visible pledges of the presence of god were in it , whereunto no other person might approach . but our high priest was not to enter into any holy place made with hands , unto outward visible pledges of the presence of god , but into the heaven of heavens , the place of the glorious residence of the majesty of god it self . . if the lord christ entred not into the holy place until he had finished his work , we may not expect an entrance thereinto until we have finished ours . he fainted not , nor waxed weary , until all was finished . and it is our duty to arm our selves with the same mind . . it must be a glorious effect , which had so glorious a cause ; and so it was , even eternal redemption . . the nature of our redemption , the way of its procurement , with the duties required of us with respect thereunto , are greatly to be considered by us . ver . xiii , xiv . there is in these verses an argument and comparison . but the comparison is such , as that the ground of it is laid in the relation of the comparates the one unto the other ; namely , that the one was the type , and the other the antitype , otherwise the argument will not hold . for although it follows , that he who can do the greater , can do the less , whereon an argument will hold à majori ad minus ; yet it doth not absolutely do so , that if that which is less can do that which is less , then that which is greater can do that which is greater ; which would be the force of the argument , if there were nothing but a naked comparison in it . but it necessarily follows hereon , if that which is less , in that less thing which it doth or did , was therein a type of that which was greater , in that greater thing which it was to effect . and this was the case in the thing here proposed by the apostle . the words are : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the words have no difficulty in them as to their grammatical sense ; nor is there any considerable variation in the rendring of them in the old translations . only the syriac retains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from ver . . instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used . and both that and the vulgar , place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in the foregoing verse , contrary unto all copies of the original , as to the order of the words . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the vulgar reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , per spiritum sanctum . the syriac follows the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the eternal spirit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the original copies vary , some reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our , but most 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , your ; which our translators follow . for if the blood of bulls and of goats , and the ashes of an heifer sprinkling the unclean , sanctifieth unto the purifying of the flesh : how much more shall the blood of christ , who through the eternal spirit offered himself without spot unto god , purge your conscience from dead works , to serve the living god ? the words are argumentative , in the form of an hypothetical syllogism ; wherein the assumption of the proposition is supposed , as proved before . that which is to be confirmed , is what was asserted in the words foregoing ; namely , that the lord iesus christ by his blood hath obtained for us eternal redemption . this the causal redditive conjunction , for , doth manifest ; whereunto the note of a supposition , if , is premised as a note of an hypothetical argumentation . there are two parts of this confirmation : ( ) a most full declaration of the way and means whereby he obtained that redemption ; it was by the offering himself through the eternal spirit without spot unto god. ( ) by comparing this way of it with the typical sacrifices and ordinances of god. for arguing ad homines , that is , unto the satisfaction and conviction of the hebrews , the apostle makes use of their confessions , to confirm his own assertions . and his argument consists of two parts . ( ) a concession of their efficacy unto their proper end . ( ) an inference from thence unto the greater and more noble efficacy of the sacrifice of christ , taken partly from the relation of type and antitype that was between them , but principally from the different nature of the things themselves . to make evident the force of his argument in general , we must observe , ( ) that what he had proved before , he takes here for granted , on the one side and the other . and this was that all the levitical services and ordinances were in themselves carnal , and had carnal ends assigned unto them , and had only an obscure representation of things spiritual and eternal ; and on the other side , that the tabernacle , office and sacrifice of christ were spiritual , and had their effects in eternal things . ( ) that those other carnal earthly things were types and resemblances in god's appointment of them , of these which are spiritual and eternal . from these suppositions the argument is firm and stable , and there are two parts of it ; ( ) that as the ordinances of old being carnal , had an efficacy unto their proper end to purifie the unclean as to the flesh ; so the sacrifice of christ hath a certain efficacy unto its proper end ; namely , the purging of our consciences from dead works . the force of this inference depends on the relation that was between them in the appointment of god. ( ) that there was a greater efficacy ; and that which gave a greater evidence of it self in the sacrifice of christ with respect unto its proper end , than theirs was in those sacrifices and ordinances with respect unto their proper end . how much more . and the reason hereof is , because all their efficacy depended on a meer arbitrary institution . in themselves , that is , in their own nature , they had neither worth , value nor efficacy , no not as unto those ends whereunto they were by divine institution designed : but in the sacrifice of christ , who is therefore here said to offer himself unto god through the eternal spirit , there is an innate glorious worth and efficacy , which sutably unto the rules of eternal reason and righteousness , will accomplish and procure its effects . ver . xiii . there are two things in this verse , which are the ground from whence the apostle argueth and maketh his inference in that which follows . ( ) a proposition of the sacrifices and services of the law which he had respect unto . ( ) an assignation of a certain efficacy unto them . the sacrifices of the law he refers unto two heads . ( ) the blood of bulls and goats . ( ) the ashes of an heifer . and the distinction is , ( ) from the matter of them , ( ) the manner of their performance . for the manner of their performance , the blood of bulls and goats were offered , which is supposed and included ; the ashes of the heifer was sprinkled , as it is expressed . the matter of the first is the blood of bulls and goats . the same , say some , with the goats and calves mentioned in the verse foregoing . so generally do the expositors of the roman church ; and that because their translation reads hircorum & vitulorum , contrary unto the original text. and some instances they give of the same signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but the apostle had just reason for the alteration of his expression . for in the foregoing verse , he had respect only unto the anniversary sacrifice of the high priest , but here he enlargeth the subject unto the consideration of all other expiatory sacrifices under the law. for he joins unto the blood of bulls and goats , the ashes of an heifer , which was of no use in the anniversary sacrifice . wherefore he designed in these words summarily to express all sacrifices of expiation , and all ordinances of purification that were appointed under the law. and therefore the words in the close of the verse , expressing the end and effects of these ordinances , purified the unclean as unto the flesh , are not to be restrained unto them immediately foregoing , the ashes of an heifer sprinkled ; but an equal respect is to be had unto the other sort , or the blood of bulls and goats . the socinian expositor , in his entrance into that wresting of this text wherein he labors in a peculiar manner , denies that the water of sprinkling is here to be considered as typical of christ , and that because it is the anniversary sacrifice alone which is intended , wherein it was of no use . yet he adds immediately that in it self , it was a type of christ ; so wresting the truth against his own convictions , to force his design . but the conclusion is strong on the other hand ; because it was a type of christ , and is so here considered , whereas it was not used in the great anniversary sacrifice , it is not that sacrifice alone which the apostle hath respect unto . wherefore by bulls and goats , by an usual synecdoche , all the several kinds of clean beasts , whose blood was given unto the people to make atonement withal , are intended . so is the matter of all sacrifices expressed , psal. . . will i eat the flesh of bulls , or drink the blood of goats ? sheep are contained under goats , being all beasts of the flock . and it is the blood of these bulls and goats which is proposed as the first way or means of the expiation of sin , and purification under the law. for it was by their blood , and that as offered at the altar , that atonement was made , lev. . . purification was also made thereby , even by the sprinkling of it . the second thing mentioned unto the same end , is the ashes of an heifer ; and the use of it , which was by sprinkling . the institution , use and end of this ordinance , is described at large , numb . . and an eminent type of christ there was therein , both as unto his suffering , and the continual efficacy of the cleansing vertue of his blood in the church . it would too much divert us from the present argument , to consider all the particulars wherein there was a representation of the sacrifice of christ , and the purging vertue of it in this ordinance ; yet the mention of some of them is of use unto the explication of the apostles general design . as , ( ) it was to be a red heifer , and that without spot or blemish , whereon no yoke had come , ver . . red is the colour of guilt , isa. . . yet was there no spot or blemish in the heifer ; so was the guilt of sin upon christ , who in himself was absolutely pure and holy . no yoke had been on her ; nor was there any constraint on christ , but he offered himself willingly through the eternal spirit . ( ) she was to be had forth without the camp , ver . . which the apostle alludes unto chap. . . representing christ going out of the city unto his suffering and oblation . ( ) one did slay her before the face of the priest , and not the priest himself . so the hands of others , iews and gentiles were used in the slaying of our sacrifice . ( ) the blood of the heifer being slain , was sprinkled by the priest seven times directly before the tabernacle of the congregation , ver . . so is the whole church purified by the sprinkling of the blood of christ. ( ) the whole heifer was to be burned in the sight of the priest , ver . . so was whole christ , soul and body , offered up to god in the fire of love , kindled in him by the eternal spirit . ( ) cedar wood , hysop and scarlet were to be cast into the midst of the burning of the heifer , ver . . which were all used by god's institution in the purification of the unclean , or the sanctification and dedication of any thing unto sacred use ; to teach us that all spiritual vertue unto these ends , really and eternally , was contained in the one offering of christ. ( ) both the priest who sprinkled the blood , the men that slew the heifer , and he that burned her , and he that gathered her ashes , were all unclean , until they were washed , ver . , , , . so when christ was made a sin-offering , all the legal uncleannesses , that is , the guilt of the church , were on him , and he took them away . but it is the use of this ordinance which is principally intended . the ashes of this heifer being burned , was preserved , that being mixed with pure water , it might be sprinkled on persons , who on any occasion were legally unclean . whoever was so , was excluded from all the solemn worship of the church . wherefore without this ordinance , the worship of god , and the holy state of the church could not have been continued . for the means , causes , and ways of legal defilements among them were very many , and some of them unavoidable . in particular every tent and house , and all persons in them were defiled , if any one died among them , which could not but continually fall out in their families . hereon they were excluded from the tabernacle and congregation , and all duties of the solemn worship of god , until they were purified . had not therefore these ashes , which were to be mingled with living water , been always preserved and in a readiness , the whole worship of god must quickly have ceased amongst them . it is so in the church of christ. the spiritual defilements which befal believers are many , and some of them unavoidable unto them whil'st they are in this world ; yea , their duties , the best of them , have defilements adhering unto them . were it not but that the blood of christ , in its purifying vertue , is in a continual readiness unto faith , that god therein had opened a fountain for sin and uncleanness , the worship of the church would not be acceptable unto him . in a constant application thereunto , doth the exercise of faith much consist . the nature and use of this ordinance is farther described by its object , the unclean , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , those that were made common . all those who had a liberty of approach unto god in his solemn worship , were so far sanctified , that is , separated , and dedicated . and such as were deprived of this priviledge were made common , and so unclean . the unclean especially intended in the institution , were those who were defiled by the dead . every one that by any means touched a dead body , whether dying naturally or slain , whether in the house or field , or did bear it , or assist in the bearing of it , or were in the tent or house where it was , were all defiled ; no such person was to come into the congregation , or near the tabernacle . but it is certain that many offices about the dead , are works of humanity and mercy , which morally defile not . wherefore there was a peculiar reason of the constitution of this defilement , and this severe interdiction of them that were so defiled from divine worship . and this was to represent unto the people the curse of the law , whereof death was the great visible effect . the present iews have this notion , that defilement by the dead , arose from the poyson that is dropt into them that dye by the angel of death , whereof see our exposition on chap. . . the meaning of it is , that death came in by sin , from the poysonous temptation of the old serpent , and befel men by the curse which took hold of them thereon . but they have lost the understanding of their own tradition . this belonged unto the bondage under which it was the will of god to keep that people , that they should dread death as an effect of the curse of the law , and the fruit of sin , which is taken away in christ , heb. . . cor. . . and these works which were unto them so full of defilement , are now unto us accepted duties of piety and mercy . these and many others were excluded from an interest in the solemn worship of god , upon ceremonial defilements . and some vehemently contend that none were so excluded for moral defilements ; and it may be it is true , for the matter is dubious . but that it should thence follow , that none under the gospel should be so excluded , for moral and spiritual evils , is a fond imagination . yea , the argument is firm , that if god did so severely shut out from a participation in his solemn worship , all those who were legally or ceremonially defiled , much more is it his will , that those who live in spiritual or moral defilements , should not approach unto him by the holy ordinances of the gospel . the manner of the application of this purifying water , was by sprinkling . being sprinkled ; or rather transitively , sprinkling the unclean . not only the act , but the efficacy of it is intended . the manner of it is declared , numb . . , . the ashes was kept by it self . where use was to be made of it , it was to be mingled with clean living water , water from the spring . the vertue was from the ashes ; as it was the ashes of the heifer , slain and burnt as a sin-offering . the water was used as the means of its application . being so mingled , any clean person might dip a bunch of hysop ( see psal. . . ) into it , and sprinkle any thing or person that was defiled . for it was not confined unto the office of the priest , but was left unto every private person , as is the continual application of the blood of christ. and this rite of sprinkling was that alone in all sacrifices whereby their continued efficacy unto sanctification and purification was expressed . thence is the blood of christ called the blood of sprinkling , because of its efficacy unto our sanctification , as applied by faith unto our souls and consciences . the effect of the things mentioned is , that they sanctified unto the purifying of the flesh ; namely , that those unto whom they were applied , might be made levitically clean , be so freed from the carnal defilements , as to have an admission unto the solemn worship of god , and society of the church . sanctifieth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new testament doth signifie for the most part , to purifie and sanctifie internally and spiritually . sometimes it is used in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the old testament , to separate , dedicate , consecrate . so is it by our saviour , iohn . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and for them , i sanctifie my self ; that is , separate and dedicate my self to be a sacrifice . so is it here used . every defiled person was made common , excluded from the priviledge of a right to draw nigh unto god in his solemn worship : but in his purification he was again separated to him , and restored unto his sacred right . the word is of the singular number , and seems only to respect the next antecedent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ashes of an heifer . but if so , the apostle mentions the blood of bulls and goats , without the ascription of any effect or efficacy thereunto . this therefore is not likely , as being the more solemn ordinance . wherefore the word is distinctly to be referred by a zeugma unto the one and the other . the whole effect of all the sacrifices and institutions of the law is comprised in this word . all the sacrifices of expiation , and ordinances of purification had this effect , and no more . they sanctified unto the purifying of the flesh . that is , those who were legally defiled , and were therefore excluded from an interest in the worship of god , and were made obnoxious unto the curse of the law thereon , were so legally purified , justified , and cleansed by them , as that they had free admission into the society of the church , and the solemn worship thereof . this they did , this they were able to effect , by vertue of divine institution . this was the state of things under the law , when there was a church-purity , holiness and sanctification , to be obtained by the due observance of external rites and ordinances , without internal purity or holiness . wherefore these things were in themselves of no worth nor value . and as god himself doth often in the prophets declare , that meerly on their own account he had no regard unto them ; so by the apostle they are called worldly , carnal , and beggarly rudiments . why then , it will be said , did god appoint and ordain them ? why did he oblige the people unto their observance ? i answer , it was not at all on the account of their outward use and efficacy , as unto the purifying of the flesh , which as it was alone god always despised ; but it was because of the representation of good things to come , which the wisdom of god had inlaid them withal . with respect hereunto they were glorious , and of exceeding advantage unto the faith and obedience of the church . this state of things is changed under the new testament . for now neither circumcision availeth any thing , nor uncircumcision , but a new creature . the thing signified , namely , internal purity and holiness , is no less necessary unto a right unto the priviledges of the gospel , than the observance of these external rites was unto the priviledges of the law. yet is there no countenance given hereby unto the impious opinion of some , that god by the law required only external obedience , without respect unto the inward spiritual part of it . for although the rites and sacrifices of the law , by their own vertue , purified externally , and delivered only from temporary punishments , yet the precepts and the promises of the law , required the same holiness and obedience unto god , as doth the gospel . ver . xiv . how much more shall the blood of christ , who through the eternal spirit offered himself without spot unto god , purifie your conscience from dead works , to serve the living god ? this verse contains the inference or argument of the apostle , from the preceding propositions and concessions . the nature of the argument is à minori , and à proportione . from the first the inference follows , as unto its truth , and formally ; from the latter as to its greater evidence and materially . there are in the words considerable , . the subject treated of , in opposition unto that before spoken unto , and that is the blood of christ. . the means whereby this blood of christ was effectual unto the end designed , in opposition unto the way and means of the efficacy of legal ordinances . he offered himself ( that is , in the shedding of it ) unto god without spot , through the eternal spirit . . the end assigned unto this blood of christ in that offering of himself , or the effect wrought thereby , in opposition unto the end and effect of legal ordinances ; which is , to purge our consciences from dead works . . the benefit and advantage which we receive thereby , in opposition unto the benefit which was obtained by those legal administrations ; that we may serve the living god. all which must be considered , and explained . . the nature of the inference is expressed by , how much more . this is usual with the apostle , when he draws any inference or conclusion from a comparison between christ and the high priest , the gospel and the law , to use an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in expression , to manifest their absolute pre-eminence above them : see chap. . , . chap. . . chap. . , . chap. . . although these things agreed in their general nature , whence a comparison is founded ; yet were the one incomparably more glorious than the other . hence elsewhere although he alloweth the administration of the law to be glorious , yet he affirms that it had no glory in comparison of what doth excel . cor. . . the person of christ is the spring of all the glory in the church , and the more nearly any thing relates thereunto , the more glorious it is . there are two things included , in this way of the introduction of the present inference , how much more . . an equal certainty of the event and effect ascribed unto the blood of christ , with the effect of the legal sacrifices , is included in it . so the argument is à minori . and the inference of such an argument is expressed by , much more , though an equal certainty be all that is evinced by it . if these sacrifices and ordinances of the law were effectual unto the ends of legal expiation and purification , then is the blood of christ assuredly so , unto the spiritual and eternal effects whereunto it is designed . and the force of the argument is not meerly , as was observed before , à comparatis , and à minori ; but from the nature of the things themselves , as the one was appointed to be typical of the other . . the argument is taken from a proportion between the things themselves that are compared , as to their efficacy . this gives a greater evidence and validity unto the argument , than if it were taken meerly à minori . for there is a greater reason in the nature of things , that the blood of christ should purge our consciences from dead works , than there is , that the blood of bulls and goats should sanctifie unto the purifying of the flesh . for that had all its efficacy unto this end from the sovereign pleasure of god in its institution . in it self it had neither worth nor dignity , whence in any proportion of justice or reason , men should be legally sanctified by it . the sacrifice of christ also , as unto its original , depended on the sovereign pleasure , wisdom and grace of god. but being so appointed , upon the account of the infinite dignity of his person , and the nature of his oblation , it had a real efficacy in the justice and wisdom of god , to procure the effect mentioned in the way of purchase and merit . this the apostle refers unto in these words , who through the eternal spirit offered himself unto god. that the offering was himself , that he offered himself through the eternal spirit in his divine person , is that which gives assurance of the accomplishing the effect assigned unto it by his blood , above any grounds we have to believe , that the blood of bulls and goats should sanctifie unto the purifying of the flesh . and we may observe from this , how much more ; that there is such an evidence of wisdom and righteousness , unto a spiritual eye , in the whole mystery of our redemption , sanctification and salvation by christ , as gives an immoveable foundation unto faith to rest upon , in its receiving of it . the faith of the church of old , was resolved into the meer sovereign pleasure of god , as to the efficacy of their ordinances ; nothing in the nature of the things themselves , did tend unto their establishment . but in the dispensation of god by christ , in the work of our redemption by him , there is such an evidence of the wisdom and righteousness of god in the things themselves , as gives the highest security unto faith. it is unbelief alone , made obstinate by prejudices insinuated by the devil , that hides these things from any , as the apostle declares , cor. . . . and hence will arise the great aggravation of the sin , and condemnation of them that perish . . we must consider the things themselves . the subject spoken of , and whereunto the effect mentioned is ascribed , is the blood of christ. the person unto whom these things relate is christ. i have given an account before on sundry occasions , of the great variety used by the apostle in this epistle , in the naming of him . and a peculiar reason of every one of them , is to be taken from the place where it is used . here he calls him christ ; for on his being christ , the messias , depends the principal force of his present argument . it is the blood of him who was promised of old to be the high-priest of the church , and the sacrifice for their sins . in whom was the faith of all the saints of old , that by him their sins should be expiated , that in him they should be justified and glorified . christ who is the son of the living god , in whose person god purchased his church with his own blood. and we may observe , that the efficacy of all the offices of christ towards the church , depends on the dignity of his person . the offering of his blood was prevalent for the expiation of sin , because it was his blood , and for no other reason . but this is a subject which i have handled at large elsewhere . a late learned commentator on this epistle , takes occasion , in this place , to reflect on dr. gouge , for affirming that christ was a priest in both natures , which as he says , cannot be true . i have not dr. gouge's exposition by me , and so know not in what sense it is affirmed by him . but that christ is a priest in his entire person , and so in both natures , is true , and the constant opinion of all protestant divines . and the following words of this learned author , being well explained , will clear the difficulty . for he saith , that , he that is a priest is god , yet as god he is not , he cannot be a priest. for that christ is a priest in both natures , is no more , but that in the discharge of his priestly office , he acts as god and man in one person , from whence the dignity and efficacy of his sacerdotal actings do proceed . it is not hence required , that whatever he doth in the discharge of his office , must be an immediate act of the divine , as well as of the humane nature . no more is required unto it , but that the person whose acts they are , is god and man , and acts as god and man , in each nature sutably unto its essential properties . hence although god cannot dye , that is , the divine nature cannot do so , yet god purchased his church with his own blood ; and so also the lord of glory was crucified for us . the sum is , that the person of christ is the principle of all his mediatory acts ; although those act● be immediately performed in and by vertue of his distinct natures , some of one , some of another , according unto their distinct properties and powers . hence are they all theandrical ; which could not be , if he were not a priest in both natures . nor is this impeached by what ensues in the same author ; namely , that a priest is an officer , and all officers , as officers , are made such by commission from the sovereign power , and are servants under them . for , ( ) it may be this doth not hold , among the divine persons ; it may be no more is required in the dispensation of god towards the church unto an office in any of them , but their own infinite condescension , with respect unto the order of their subsistence . so the holy ghost is in peculiar the comforter of the church by the way of office , and is sent thereon by the father and son. yet is there no more required hereunto , but that the order of the operation of the persons in the blessed trinity should answer the order of their subsistence ; and so he who in his person proceedeth from the father and the son , is sent unto his work by the father and the son ; no new act of authority being required thereunto ; but only the determination of the divine will , to act sutably unto the order of their subsistence . ( ) the divine nature considered in the abstract cannot serve in an office ; yet he who was in the form of god , and counted it no robbery to be equal unto god , took on him the form of a servant , and was obedient unto death . it was in the humane nature that he was a servant , nevertheless it was the son of god , he who in his divine nature was in the form of god , who so served in office , and yielded that obedience . wherefore he was so far a mediator and priest in both his natures , as that whatever he did in the discharge of those offices , was the act of his entire person , whereon the dignity and efficacy of all that he did , did depend . that which the effect intended is ascribed unto , is the blood of christ. and two things are to be enquired hereon . ( ) what is meant by the blood of christ. ( ) how this effect was wrought by it . . it is not only that material blood which he shed absolutely considered , that is here and elsewhere called the blood of christ , when the work of our redemption is ascribed unto it , that is intended . but there is a double consideration of it with respect unto its efficacy unto this end. ( ) that it was the pledge and the sign of all the internal obedience and sufferings of the soul of christ , of his person . he became obedient unto death , the death of the cross , whereon his blood was shed . this was the great instance of his obedience , and of his sufferings , whereby he made reconciliation and atonement for sin. hence the effects of all his sufferings , and of all obedience in his sufferings , are ascribed unto his blood. ( ) respect is had unto the sacrifice and offering of blood under the law. the reason why god gave the people the blood to make atonement on the altar , was , because the life of the flesh was in it , lev. . , . so was the life of christ in his blood , by the shedding whereof , he laid it down . and by his death it is , as he was the son of god , that we are redeemed . herein he made his soul an offering for sin , isa. . . wherefore this expression of the blood of christ , in order unto our redemption , or the expiation of sin , is comprehensive of all that he did and suffered for those ends , inasmuch as the shedding of it , was the way and means whereby he offered it , or himself ( in and by it ) unto god. . the second enquiry is , how the effect here mentioned was wrought by the blood of christ. and this we cannot determine , without a general consideration of the effect it self ; and this is , the purging of our conscience from dead works . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall purge : that is , say some , shall purifie and sanctifie , by internal , inherent sanctification . but neither the sense of the word , nor the context , nor the exposition given by the apostle of this very expression , chap. . , . will admit of this restrained sense . i grant it is included herein , but there is somewhat else principally intended , namely , the expiation of sin , with our justification and peace with god thereon . ( ) for the proper sense of the word here used , see our exposition on chap. . . expiation , lustration , carrying away punishment by making atonement ; are expressed by it in all good authors . ( ) the context requires this sense in the first place . for , first , the argument here used is immediately applied to prove that christ hath obtained for us eternal redemption . but redemption consists not in internal sanctification only , although that be a necessary consequent of it : but it is the pardon of sin through the aronement made , or a price paid . in whom we have redemption through his blood , even the forgiveness of sins , eph. . . secondly , in the comparison insisted on , there is distinct mention made of the blood of bulls and goats , as well as of the ashes of an heifer sprinkled . but the first and principal use of blood in sacrifice , was to make atonement for sin , lev. . . thirdly , the end of this purging , is to give boldness in the service of god , and peace with him therein , that we may serve the living god. but this is done by the expiation and pardon of sin , with justification thereon . fourthly , it is conscience that is said to be purged . now conscience is the proper seat of the guilt of sin ; it is that which chargeth it on the soul , and which hinders all approach unto god in his service with liberty and boldness , unless it be removed ; which , fifthly , gives us the best consideration of the apostle's exposition of this expression , chap. . , . for he there declares , that to have the conscience purged , is to have its condemning power for sin taken away and cease . there is therefore under the same name a twofold effect here ascribed unto the blood of christ ; the one in answer and opposition unto the effect of the blood of bulls and goats being offered ; the other in answer unto the effect of the ashes of an heifer being sprinkled . the first consisting in making atonement for our sins ; the other in the sanctification of our persons . and there are two ways whereby these things are procured by the blood of christ. ( ) by its offering , whereby sin is expiated . ( ) by its sprinkling , whereby our persons are sanctified . the first ariseth from the satisfaction he made unto the justice of god , by undergoing ( in his death ) the punishment due to us , being made therein a curse for us , that the blessing might come upon us ; therein as his death was a sacrifice , as he offered himself unto god in the shedding of his blood , he made atonement . the other from the vertue of his sacrifice applied unto us by the holy spirit , which is the sprinkling of it ; so doth the blood of jesus christ the son of god , cleanse us from all our sins . the socinian expositor on this place , endeavors by a long perplexed discourse , to evade the force of this testimony , wherein the expiation of sin is directly assigned unto the blood of christ. his pretence is to shew how many ways it may be so , but his design is to prove that really it can be so by none at all . for the assertion , as it lies in terms , is destructive of their heresie . wherefore he proceeds on these suppositions . ( ) that the expiation of sin , is our deliverance from the punishment due unto sin , by the power of christ in heaven . but this is diametrically as opposite unto the true nature of it , so unto its representation in the sacrifices of old , whereunto it is compared by the apostle , and from whence he argueth . neither is this a tolerable exposition of the words . the blood of christ in answer unto what was represented by the blood of the sacrifices of the law , doth purge our consciences from dead works ; that is , christ by his power in heaven , doth free us from the punishment due to sin. ( ) that christ was not a priest until after his ascension into heaven . that this supposition destroys the whole nature of that office , hath been sufficiently before declared . ( ) that his offering himself unto god , was the presenting of himself in heaven before god , as having done the will of god on the earth . but as this hath nothing in it of the nature of a sacrifice , so what is asserted by it , can , according to these men , be no way said to be done by his blood , seeing they affirm that when christ doth this , he hath neither flesh nor blood . ( ) that the resurrection of christ gave all efficacy unto his death . but the truth is , it was his death , and what he effected therein , that was the ground of his resurrection . he was brought again from the dead through the blood of the covenant . and the efficacy of his death depends on his resurrection , only as the evidence of his acceptance with god therein . ( ) that christ confirmed his doctrine by his blood ; that is , because he rose again . all these principles i have at large refuted in the exercitations about the priesthood of christ , and shall not here again insist on their examination . this is plain and evident in the words , unless violence be offered unto them ; namely , that the blood of christ , that is , his suffering in soul and body , and his obedience therein , testified and expressed in the shedding of his blood , was the procuring cause of the expiation of our sins , the purging of our consciences from dead works , our justification , sanctification and acceptance with god thereon . and there is nothing more destructive unto the whole faith of the gospel , than by any means to evacuate the immediate efficacy of the blood of christ. every opinion of that tendency breaks in upon the whole mystery of the wisdom and grace of god in him . it renders all the institutions and sacrifices of the law whereby god instructed the church of old in the mystery of his grace , useless , and unintelligible , and overthrows the foundation of the gospel . the second thing in the words , is the means whereby the blood of christ came to be of this efficacy , or to produce this effect . and that is , because in the shedding of it , he offered himself unto god through the eternal spirit without spot . every word is of great importance , and the whole assertion filled with the mystery of the wisdom and grace of god , and must therefore be distinctly considered . there is declared what christ did unto the end mentioned , and that is expressed in the matter and manner of it . ( ) he offered himself . ( ) to whom ; that is to god. ( ) how , or from what principle , by what means by the eternal spirit . ( ) with what qualifications ; without spot . he offered himself . to prove that his blood purgeth our sins , he affirms that he offered himself . his whole humane nature was the offering ; the way of its offering , was by the shedding of his blood. so the beast was the sacrifice , when the blood alone or principally was offered on the altar . for it was the blood that made atonement . so it was by his blood that christ made atonement , but it was his person that gave it efficacy unto that end . wherefore by , himself , the whole humane nature of christ is intended . and that , ( ) not in distinction or separation from the divine . for although the humane nature of christ , his soul and body , only was offered , yet he offered himself through his own eternal spirit . this offering of himself therefore was the act of his whole person , both natures concurred in the offering , though one alone was offered . ( ) all that he did or suffered in his soul and body when his blood was shed , is comprised in this offering of himself . his obedience in suffering was that which rendred this offering of himself , a sacrifice of a sweet smelling savor unto god. and he is said thus to offer himself , in opposition unto the sacrifices of the high priest under the law. they offered goats and bulls , or their blood ; but he offered himself . this therefore was the nature of the offering of christ ; it was a sacred act of the lord christ as the high priest of the church , wherein according unto the will of god , and what was required of him by vertue of the eternal compact between the father and him , concerning the redemption of the church , he gave up himself in the way of most profound obedience , to do and suffer whatever the iustice and law of god required unto the expiation of sin , expressing the whole by the shedding of his blood , in answer unto all the typical representations of this his sacrifice , in all the institutions of the law. and this offering of christ was proper sacrifice . ( ) from the office whereof it was an act ; it was so of his sacerdotal office ; he was made a priest of god for this end , that he might thus offer himself , and that this offering of himself should be a sacrifice . ( ) from the nature of it ; for it consisted in the sacred giving up unto god the thing that was offered in the present destruction or consumption of it . this is the nature of a sacrifice ; it was the destruction and consumption by death and fire , by a sacred action , of what was dedicated and offered unto god. so was it in this sacrifice of christ. as he suffered in it , so in the giving himself up unto god in it , there was an effusion of his blood , and the destruction of his life . ( ) from the end of it , which was assigned unto it in the wisdom and sovereignty of god , and in his own intention , which was to make atonement for sin , which gives an offering the formal nature of an expiatory sacrifice . ( ) from the way and manner of it . for therein , . he sanctified or dedicated himself unto god to be an offering , iohn . . . he accompanied it with prayers and supplications , heb. . . . there was an altar which sanctified the offering , which bore it up in its oblation , which was his own divine nature , as we shall see immediately . . he kindled the sacrifice with the fire of divine love , acting it self by zeal unto god's glory , and compassion unto the souls of men . . he tendred all this unto god , as an atonement for sin , as we shall see in the next words . this was the free , real , proper sacrifice of christ , whereof those of old were only types , and obscure representations ; the prefiguration hereof was the sole cause of their institution . and what the socinians pretend , namely , that the lord christ offered no real sacrifice , but only what he did was called so metaphorically , by the way of allusion unto the sacrifices of the law , is so far from truth , as that there never had been any such sacrifices of divine appointment , but only to prefigure this which alone was really and substantially so . the holy ghost doth not make a forced accommodation of what christ did unto those sacrifices of old , by way of allusion , and by reason of some resemblances , but shews the uselesness and weakness of those sacrifices in themselves , any farther but as they represented this of christ. the nature of this oblation and sacrifice of christ is utterly overthrown by the socinians . they deny that in all this there was any offering at all ; they deny that his shedding of his blood , or any thing which he did or suffered therein , either actually or passively , his obedience , or giving himself up unto god therein was his sacrifice , or any part of it , but only somewhat required previously thereunto , and that without any necessary cause or reason . but his sacrifice , his offering of himself , they say is nothing but his appearance in heaven , and the presentation of himself before the throne of god , whereon he receiveth power , to deliver them that believe in him from the punishment due to sin . but , ( ) this appearance of christ in heaven is no where called his oblation , his sacrifice , or his offering of himself . the places wherein some grant it may be so , do assert no such thing , as we shall see in the explanation of them , for they occur unto us in this chapter . ( ) it no ways answers the atonement that was made by the blood of the sacrifices at the altar , which was never carried into the holy place : yea , it overthrows all analogy , all resemblance and typical representation between those sacrifices and this of christ , there being no similitude , nothing alike between them . and this renders all the reasoning of the apostle not only invalid , but altogether impertinent . ( ) the supposition of it utterly overthrows the true nature of a proper and real sacrifice , substituting that in the room of it which is only metaphorical , and improperly so called . nor can it be evidenced wherein the metaphor doth consist , or that there is any ground why it should be called an offering or a sacrifice . for all things belonging to it are distinct from , yea , contrary unto a true real sacrifice . ( ) it overthrows the nature of the priesthood of christ , making it to consist in his actings from god towards us in a way of power ; whereas the nature of the priesthood is to act with god , for and on the behalf of the church . ( ) it offers violence unto the text ; for herein christ's offering of himself is expressive of the way whereby his blood purgeth our consciences , which in their sense is excluded . but we may observe unto our purpose , . this was the greatest expression of the unexpressible love of christ ; he offered himself : what was required thereunto , what he underwent therein , have on various occasions been spoken unto . his condescension and love in the undertaking and discharge of this work , we inay , we ought to admire , but we cannot comprehend . and they do what lies in them to weaken the faith of the church in him , and its love towards him , who would change the nature of his sacrifice in the offering of himself , who would make less of difficulty or suffering in it , or ascribe less efficacy unto it . this is the foundation of our faith and boldness in approaching unto god , that christ hath offered himself for us . whatsoever might be effected by the glorious dignity of his divine person , by his profound obedience , by his unspeakable sufferings , all offered as a sacrifice unto god in our behalf , is really accomplished . . it is hence evident , how vain and insufficient are all other ways of the expiation of sin , with the purging of our consciences before god. the sum of all false religion consisted always in contrivances for the expiation of sin , what is false in any religion hath respect principally thereunto . and as superstition is restless , so the inventions of men have been endless , in finding out means unto this end . but if any thing within the power or ability of men , any thing they could invent or accomplish , had been useful unto this end , there would have been no need that the son of god should have offered himself . to this purpose , see chap. . , , , . micah . , . dly , the next thing in the words , is unto whom he offered himself , that is to god. he gave himself an offering , and a sacrifice to god. a sacrifice is the highest and chiefest act of sacred worship ; especially it must be so , when one offereth himself according unto the will of god. god as god , or the divine nature , is the proper object of all religious worship , unto whom as such alone , any sacrifice may be offered . to offer sacrifice unto any , under any other notion , but as he is god , is the highest idolatry : but an offering an expiatory sacrifice for sin , is made to god as god , under a peculiar notion or consideration . for god is therein considered as the author of the law against which sin is committed , as the supreme ruler and governor of all unto whom it belongs to inflict the punishment which is due unto sin . for the end of such sacrifices is averruncare malum , to avert displeasure and punishment , by making atonement for sin . with respect hereunto , the divine nature is considered , as peculiarly subsisting in the person of the father . for so is he constantly represented unto our faith , as the judge of all , heb. . . with him , as such , the lord christ had to do in the offering of himself , concerning which , see our exposition on chap. . v. . it is said if christ was god himself , how could he offer himself unto god ? that one and the same person should be the offerer , the oblation , and he unto whom it is offered , seems not so much a mystery , as a weak imagination . ans. . if there were one nature onely in the person of christ , it may be this might seem impertinent . howbeit there may be cases , wherein the same individual person , under several capacities , as of a good man on the one hand , and a ruler or judge on the other , may for the benefit of the publick , and the preservation of the laws of the community , both give and take satisfaction himself . but whereas in the one person of christ there are two natures so infinitely distinct as they are , both acting under such distinct capacities as they did , there is nothing unbecoming this mystery of god , that the one of them might be offered unto the other . but , . it is not the same person that offereth the sacrifice , and unto whom it is offered . for it is the person of the father , or the divine nature , considered as acting it self in the person of the father unto whom the offering was made . and although the person of the son is partaker of the same nature with the father , yet that nature is not the object of this divine worship as in him , but as in the person of the father . wherefore the son did not formally offer himself unto himself , but unto god , as acting supreme rule , government and judgment in the person of the father . as these things are plainly and fully testified unto in the scripture , so the way to come unto a blessed satisfaction in them , unto the due use and comfort of them , is not to consult the cavils of carnal wisdom , but to pray that the god of our lord jesus christ , the father of glory , would give unto us the spirit of wisdom and revelation , in the knowledge of him , that the eyes of our understandings being enlightned , we may come unto the full assurance of understanding , to the acknowledgment of the mystery of god , and of the father , and of christ. dly , how he offered himself is also expressed , it was by the eternal spirit . by , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it denotes a concurrent operation , when one works with another . nor doth it always denote a subservient instrumental cause , but sometimes that which is principally efficient , john . . rom. . . heb. . . so it doth here ; the eternal spirit was not an inferior instrument whereby christ offered himself , but it was the principal efficient cause in the work . the variety that is in the reading of this place , is taken notice of by all . some copies read by the eternal spirit , some , by the holy spirit ; the latter is the reading of the vulgar translation , and countenanced by sundry ancient copies of the original . the syriac retains , the eternal spirit , which also is the reading of most ancient copies of the greek . hence follows a double interpretation of the words ; some say , that the lord christ offered himself unto god , in and by the acting of the holy ghost in his humane nature . for by him were wrought in him that servent zeal unto the glory of god , that love and compassion unto the souls of men , which both carried him through his sufferings , and rendered his obedience therein acceptable unto god as a sacrifice of a sweet smelling savor ; which work of the holy spirit in the humane nature of christ , i have elsewhere declared . others say , that his own eternal deity , which supported him in his sufferings , and rendred the sacrifice of himself effectual , is intended . but this will not absolutely follow to be the sense of the place upon the common reading , by the eternal spirit . for the holy spirit is no less an eternal spirit , than is the deity of christ himself . the truth is , both these concurred in , and were absolutely necessary unto , the offering of christ. the acting of his own eternal spirit was so unto the efficacy and effect . and those of the holy ghost in him were so , as unto the manner of it . without the first , his offering of himself could not have purged our consciences from dead works . no sacrifice of any meer creature could have produced that effect . it would not have had in itself a worth and dignity whereby we might have been discharged of sin unto the glory of god. nor without the subsistence of the humane nature in the divine person of the son of god , could it have undergone and passed through unto victory , what it was to suffer in this offering of it . wherefore this sense of the words is true . christ offered himself unto god , through or by his own eternal spirit , the divine nature acting in the person of the son. for ( ) it was an act of his entire person , wherein he discharged the office of a priest. and as his humane nature was the sacrifice , so his person was the priest that offered it , which is the only distinction that was between the priest and sacrifice herein . as in all other acts of his mediation , the taking our nature upon him , and what he did therein , the divine person of the son , the eternal spirit in him , acted in love and condescension ; so did it in this also , of his offering himself . ( ) as we observed before , hereby he gave dignity , worth and efficacy unto the sacrifice of himself . for herein god was to purchase his church with his own blood . and this seems to be principally respected by the apostle . for he intends to declare herein , the dignity and efficacy of the sacrifice of christ , in opposition unto those under the law. for it was in the will of man , and by material fire , that they were all offered . but he offered himself by the eternal spirit , voluntarily giving up his humane nature to be a sacrifice , in an act of his divine power . ( ) the eternal spirit is here opposed unto the material altar , as well as unto the fire . the altar was that whereon the sacrifice was laid , which bore it up in its oblation and ascension . but the eternal spirit of christ was the altar whereon he offered himself . this supported , and bore it up under its sufferings , whereon it was presented unto god as an acceptable sacrifice . wherefore this reading of the words gives a sense that is true and proper unto the matter treated of . but on the other side it is no less certain that he offered himself in his humane nature by the holy ghost . all the gracious actings of his mind and will were required hereunto . the man christ iesus , in the gracious voluntary acting of all the faculties of his soul , offered himself unto god. his humane nature was not only the matter of the sacrifice , but therein and thereby , in the gracious actings of the faculties and powers of it , he offered himself unto god. now all these things were wrought in him by the holy spirit wherewith he was filled , which he received not by measure . by him was he filled with that love and compassion unto the church , which acted him in his whole mediation , and which the scripture so frequently proposeth unto our faith herein . he loved me , and gave himself for me . he loved the church , and gave himself for it . he loved us , and washed us in his own blood . by him there was wrought in him that zeal unto the glory of god , the fire whereof kindled his sacrifice in an eminent manner . for he designed with ardency of love to god , above his own life , and present state of his soul , to declare his righteousness , to repair the diminution of his glory , and to make such way for the communication of his love and grace to sinners , that he might be eternally glorified . he gave him that holy submission unto the will of god , under a prospect of the bitterness of that cup which he was to drink , as enabled him to say in the height of his conflict , not my will , but thy will be done . he filled him with that faith and trust in god , as unto his supportment , deliverance and success , which carried him steadily and safely unto the issue of his tryal , isa. . , , . through the actings of these graces of the holy spirit in the humane nature , his offering of himself was a free voluntary oblation and sacrifice . i shall not positively determine on either of these senses unto the exclusion of the other . the latter hath much of spiritual light and comfort in it on many accounts : but yet i must acknowledge that there are two considerations , that peculiarly urge the former interpretation . . the most , and most ancient copies of the original read by the eternal spirit ; and are followed by the syriac , with all the greck scholists . now although the holy spirit be also an eternal spirit in the unity of the same divine nature with the father and the son , yet where he is spoken of with respect unto his own personal actings , he is constantly called the holy spirit , and not as here , the eternal spirit . . the design of the apostle is to prove the efficacy of the offering of christ above those of the priests under the law. now this arose from hence , partly that he offered himself , whereas they offered only the blood of bulls and goats ; but principally from the dignity of his person in his offering , in that he offered himself by his own eternal spirit , or divine nature . but i shall leave the reader to chuse whether sense he judgeth suitable unto the scope of the place , either of them being so unto the analogy of faith. the socinians understanding that both these interpretations are equally destructive to their opinions , the one concerning the person of christ , the other about the nature of the holy ghost , have invented a sense of these words never before heard of among christians . for they say that by the eternal spirit , a certain divine power is intended , whereby the lord christ was freed from mortality , and made eternal , that is , no more obnoxious unto death . by virtue of this power , they say , he offered himself unto god when he entred into heaven ; than which nothing can be spoken more fond or impious , or contrary unto the design of the apostle . for , ( ) such a power as they pretend , is no where called the spirit , much less the eternal spirit ; and to feign significations of words without any countenance from their use elsewhere , is to wrest them at our pleasure . ( ) the apostle is so far from requiring a divine power rendering him immortal antecedently unto the offering of himself ; as that he declares that he offered himself by the eternal spirit in his death , when he shed his blood , whereby our consciences are purged from dead works . ( ) this divine power rendering christ immortal is not peculiar unto him , but shall be communicated unto all that are raised unto glory at the last day . and there is no colour of an opposition herein unto what was done by the high priests of old . ( ) it proceeds on their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this matter ; which is , that the lord christ offered not himself unto god , before he was made immortal ; which is utterly to exclude his death and blood from any concernment therein , which is as contrary unto the truth and scope of the place , as darkness is to light . ( ) wherever there is mention made elsewhere in the scripture of the holy spirit , or the eternal spirit , or the spirit absolutely with reference unto any actings of the person of christ , or on it , either the holy spirit , or his own divine nature is intended . see isa. . , . rom. . . pet. . . wherefore grotius forsakes this notion , and otherwise explains the words . spiritus christi qui non tantum fuit vivus ut in vita terrena , sed in aeternum corpus sibi adjunctum vivificans . if there be any sense in these words , it is the rational soul of christ that is intended . and it is most true , that the lord christ offered himself in and by the actings of it . for there are no other in the humane nature , as to any duties of obedience unto god. but that this here should be called the eternal spirit , is a vain conjecture . for the spirits of all men are equally eternal , and do not only live here below , but quicken their bodies after the resurrection for ever . this therefore cannot be the ground of the especial efficacy of the blood of christ. this is the second thing wherein the apostle opposeth the offering of christ unto the offerings of the priests under the law. ( ) they offered bulls and goats ; he offered himself . ( ) they offered by a material altar and fire , he by the eternal spirit . that christ should thus offer himself unto god , and that by the eternal spirit , is the center of the mystery of the gospel . an attempt to corrupt , to pervert this glorious truth , are designs against the glory of god , and faith of the church . the depth of this mystery we cannot dive into , the height we cannot comprehend . we cannot search out the greatness of it ; of the wisdom , the love , the grace that is in it . and those who chuse rather to reject it , than to live by faith in an humble admiration of it , do it at the peril of their souls . unto the reason of some men it may be folly , unto faith it is full of glory . in the consideration of the divine actings of the eternal spirit of christ in the offering of himself , of the holy exercise of all grace in the humane nature that was offered , of the nature , dignity and efficacy of this sacrifice , faith finds life , food , and refreshment . herein doth it contemplate the wisdom , the righteousness , the holiness and grace of god ; herein doth it view the wonderful condescension and love of christ , and from the whole is strengthned and encouraged . thirdly , it is added that he thus offered himself , without spot . this adjunct is descriptive not of the priest , but of the sacrifice ; it is not a qualification of his person , but of the offering . schlictingius would have it , that this word denotes not what christ was in himself , but what he was freed from . for now in heaven where he offered himself , he is freed from all infirmities , and from any spot of mortality , which the high priest was not when he entered into the holy place ; such irrational fancies do false opinions force men to take up withal . but , ( ) there was no spot in the mortality of christ , that he should be said to be freed from it , when he was made immortal . a spot signifies not so much a desect as a fault . and there was no fault in christ from which he was freed . ( ) the allusion and respect herein unto the legal institutions is evident and manifest . the lamb that was to be slain and offered was antecedently thereunto , to be without blemish ; it was to be neither lame , nor blind , nor have any other defect . with express respect hereunto , the apostle peter affirms , that we were redeemed with the precious blood of christ , as of a lamb without blemish and without spot , pet. . . and christ is not only called the lamb of god , which taketh away the sins of the world , john . . that is , by his being slain and offered ; but is represented in the worship of the church as a lamb slain , rev. . . it is therefore to offer violence unto the scripture and common understanding , to seek for this qualification any where but in the humane nature of christ , antecedently unto his death and blood-shedding . wherefore this expression , without spot , respects in the first place the purity of his nature , and the holiness of his life . for although this principally belonged unto the necessary qualifications of his person , yet were they required unto him as he was to be the sacrifice . he was the holy one of god , holy , barmless , undefiled , separate from sinners ; he did no sin , neither was guile found in his mouth ; he was without spot . this is the moral sense and signification of the word . but there is a legal sense of it also . it is that which is meet and fit to be a sacrifice . for it respects all that was signified by the legal institution concerning the integrity and perfection of the creatures , lambs or kids that were to be sacrificed . hence were all those laws fulfilled and accomplished . there was nothing in him , nothing wanting unto him , that should any way hinder his sacrifice from being accepted with god , and really expiatory of sin. and this was the church instructed to expect by all those legal institutions . it may be not unuseful to give here a brief scheme of this great sacrifice of christ , to fix the thoughts of faith the more distinctly upon it . . god herein , in the person of the father , is considered as the law-giver , the governor and judge of all , and that as on a throne of judgment , the throne of grace being not as yet erected . and two things are ascribed , or do belong unto him . ( ) a denunciation of the sentence of the law against mankind ; dying ye shall dye , and cursed be every one that continues not in all things written in the law to do them . ( ) a resusal of all such ways of atonement , satisfaction , and reconciliation that might be offered from any thing , that all or any creatures could perform ; sacrifice and offerings , and whole burnt-offerings for sin he would not have , heb. . , . he rejected them as insufficient to make atonement for sin . . satan appeared before this throne with his prisoners ; he had the power of death , heb. . . and entered into judgment as unto his right and title , and therein was judged , john . . and he put forth all his power and policy in opposition unto the deliverance of his prisoners , and to the way or means of it . that was his hour wherein he put forth the power of darkness , luke . . . the lord christ the son of god , out of his infinite love and compassion appears in our natures before the throne of god , and takes it on himself to answer for the sins of all the elect , to make atonement for them , by doing and suffering whatever the holiness , righteousness and wisdom of god required thereunto . then said i , lo i come to do thy will , o god ; above when he said sacrifice and offerings , and burnt-offerings for sin thou wouldst not , neither hadst pleasure therein , which are offered by the law ; then said he , lo i come to do thy will , o god ; he taketh away the first , that he might establish the second , heb. . , , . . this stipulation and engagement of his , god accepteth of , and withal as the sovereign lord and ruler of all , prescribeth the way and means whereby he should make atonement for sin , and reconciliation with god thereon . and this was that he should make his soul an offering for sin , and therein bear their iniquities , isa. . , . . the lord christ was prepared with a sacrifice to offer unto god , unto this end . for whereas every high priest was ordained to offer gifts and sacrifices , it was of necessity that he also should have somewhat to offer , heb. . . this was not to be the blood of bulls and goats , or such things as were offered by the law , ver . . but this was , and was to be himself , his humane nature , or his body . for ( ) this body or humane nature was prepared for him , and given unto him for this very end , that he might have somewhat of his own to offer , heb. . . ( ) he took it , he assumed it unto himself to be his own , for this very end , that he might be a sacrifice in it , heb. . . ( ) he had full power and authority over his own body , his whole humane nature , to dispose of it in any way , and into any condition , unto the glory of god. no man , saith he , taketh my life from me , i lay it down of my self , i have power to lay it down , and i have power to take it again , john . . . this therefore he gave up to do and suffer according unto the will of god. and this he did , ( ) in the will , grace and love of his divine nature , he offered himself unto god through the eternal spirit . ( ) in the gracious holy actings of his humane nature , in the way of zeal , love , obedience , patience , and all other graces of the holy spirit , which dwelt in him without measure , acted unto their utmost glory and efficacy . hereby he gave himself up unto god to be a sacrifice for sin , his own divine nature being the altar and fire , whereby his offering was supported and confirmed , or brought unto the ashes of death . this was the most glorious spectacle unto god , and all his holy angels . hereby he set a crown of glory on the head of the law , fulfilling its precepts in matter and manner unto the uttermost , and undergoing its penalty or curse , establishing the truth and righteousness of god in it . hereby he glorified the holiness and justice of god , in the demonstration of their nature and compliance with their demands . herein issued the eternal councils of god for the salvation of the church , and way was made for the exercise of grace , and mercy unto sinners . for , . herewith god was well pleased , satisfied and reconciled unto sinners . thus was he in christ reconciling the world unto himself , not imputing our sins unto us , in that he was made sin for us , that we might become the righteousness of god in him . for in this tender of himself a sacrifice to god , . god was well pleased with and delighted in his obedience ; it was a sacrifice unto him of a well-smelling savor . he was more glorified in that one instance of the obedience of his onely son , than he was dishonoured by the sin of adam , and all his posterity , as i have elsewhere declared . . all the demands of his justice were satisfied , unto his eternal glory . wherefore , . hereon satan is judged , and destroyed as unto his power over sinners , who receive this atonement , all the grounds and occasions of it are hereby removed , his kingdom is overthrown , his usurpation and unjust dominion defeated , his arms spoiled , and captivity led captive . for of the anger of the lord against sin it was that he obtained his power over sinners , which he abused unto his own ends . this being atoned , the prince of this world was judged and cast out . . hereon the poor condemned sinners are discharged . god says deliver them , for i have found a ransom . but we must return to the text. the effect of the blood of christ through the offering of himself , is the purging of our consciences from dead works . this was somewhat spoken unto in general before , especially as unto the nature of this purging . but the words require a more particular explication . and , the word is in the future tense , shall purge . the blood of christ as offered hath a double respect and effect . ( ) towards god , in making atonement for sin . this was done once , and at once , and was now past . herein by one offering he for ever perfected them that are sanctified . ( ) towards the consciences of men , in the application of the vertue of it unto them ; this is here intended . and this is expressed as future ; not as though it had not this effect already on them that did believe , but upon a double account . . to declare the certainty of the event , or the infallible connexion of these things , the blood of christ , and the purging of the conscience ; that is , in all that betake themselves thereunto . it shall do it ; that is , effectually and infallibly . . respect is had herein unto the generality of the hebrews , whether already professing the gospel , or now invited unto it . and he proposeth this unto them as the advantage they should be made partakers of , by the relinquishment of mosaical ceremonies , and betaking themselves unto the faith of the gospel . for whereas before by the best of legal ordinances , they attained no more but an outward sanctification as unto the flesh , they should now have their conscience infallibly purged from dead works . hence it is said , your conscience . some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our . but there is no difference in the sense . i shall retain the common reading , as that which refers unto the hebrews , who had been always exercised unto thoughts of purification and sanctification by one means or another . for the explication of the words we must enquire , ( ) what is meant by dead works . ( ) what is their relation unto conscience . ( ) how conscience is purged of them by the blood of christ. . by dead works , sins as unto their guilt and defilement are intended , as all acknowledge . and several reasons are given why they are so called . as , ( ) because they proceed from a principle of spiritual death , or are the works of them who have no vital principle of holiness in them , eph. . , . col. . . ( ) because they are useless and fruitless , as all dead things are . ( ) they deserve death , and tend thereunto . hence they are like rotten bones in the grave , accompanied with worms and corruption . and these things are true . howbeit i judge there is a peculiar reason why the apostle calls them dead works in this place . for there is an allusion herein unto dead bodies , and legal defilement by them . for he hath respect unto purification by the ashes of the heifer . and this respected principally uncleanness by the dead , as is fully declared in the institution of that ordinance . as men were purified by the sprinkling of the ashes of an heifer mingled with living water from defilements contracted by the dead , without which they were separated from god and the church ; so , unless men are really purged from their moral defilements by the blood of christ , they must perish for ever . now this defilement from the dead , as we have shewed , arose from hence , that death was the effect of the curse of the law ; wherefore the guilt of sin with respect unto the curse of the law , is here intended in the first place , and consequently its pollution . this gives us the state of all men who are not interessed in the sacrifice of christ , and the purging vertue thereof . as they are dead in themselves , dead in trespasses and sins ; so all their works are dead works : other works they have none . they are as a sepulchre filled with bones and corruption . every thing they do is unclean in it self , and unclean unto them . unto them that are defiled nothing is pure , but even their mind and conscience is defiled , tit. . . their works come from spiritual death , and tend unto eternal death , and are dead in themselves . let them deck and trim their carkases whil'st they please , let them ●end their faces with paintings , and multiply their ornaments with all excess of bravery ; within they are full of dead bones , of rotten , defiled , polluting works . that world which appears with so much outward beauty , lustre and glory , is all polluted and defiled under the eye of the most holy. . these dead works are further described by their relation unto our persons , as unto what is peculiarly affected with them , where they have , as it were , their seat and residence : and this is the conscience . he doth not say purge your souls , or your minds , or your persons , but your conscience . and this he doth , ( ) in general , in opposition unto the purification by the law. it was there the dead body that did defile , it was the body that was defiled ; it was the body that was purified ; those ordinances sanctified to the purifying of the flesh . but the defilements here intended are spiritual , internal , relating unto conscience , and therefore such is the purification also . ( ) he mentions the respect of these dead works unto conscience in particular , because it is conscience which is concerned in peace with god , and confidence of approach unto him . sin variously affects all the faculties of the soul , and there is in it a peculiar defilement of conscience , tit. . . but that wherein conscience in the first place is concerned , and wherein it is alone concerned , is a sense of guilt . this brings along with it fear and dread , whence the sinner dares not approach into the presence of god. it was conscience which reduced adam into the condition of hiding himself from god , his eyes being opened by a sense of the guilt of sin . so he that was unclean by the touching of a dead body , was excluded from all approach unto god in his worship . hereunto the apostle alludes in the following words , that we may serve the living god. for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , properly denotes that service which consists in the observation and performance of solemn worship . as he who was unclean by a dead body , might not approach unto the worship of god until he was purified : so a guilty sinner whose conscience is affected with a sense of the guilt of sin , dares not to draw nigh unto , or appear in the presence of god. it is by the working of conscience that sin deprives the soul of peace with god , of boldness or confidence before him , of all right to draw nigh unto him . until this relation of sin unto the conscience be taken away , until there be no more conscience of sin , as the apostle speaks , chap. . . that is , conscience absolutely judging and condemning the person of the sinner in the sight of god , there is no right , no liberty of access unto god in his service , nor any acceptance to be obtained with him . wherefore the purging of conscience from dead works , doth first respect the guilt of sin , and the vertue of the blood of christ in the removal of it . but dly , there is also an inherent defilement of conscience by sin , as of all other faculties of the soul. hereby it is rendred unmeet for the discharge of its office in any particular duties . with respect hereunto conscience is here used synecdochically for the whole soul , and all the faculties of it , yea , our whole spirit , souls and bodies , which are all to be cleansed and sanctified , thes. . . to purge our conscience , is to purge us in our whole persons . this being the state of our conscience , this being the respect of dead works , and their defilement to it and us , we may consider the relief that is necessary in this case , and what that is which is here proposed . . unto a compleat relief in this condition , two things are necessary . ( ) a discharge of conscience from a sense of the guilt of sin , or the condemning power of it , whereby it deprives us of peace with god , and of boldness in access unto him . ( ) the cleansing of the conscience , and consequently our whole persons from the inherent defilement of sin . the first of these was typified by the blood of bulls and goats offered on the altar , to make atonement . the latter was represented by the sprinkling of the unclean with the ashes of the heiser unto their purification . both these the apostle here expresly ascribes unto the blood of christ , and we may briefly enquire into three things concerning it . ( ) on what ground it doth produce this blessed effect . ( ) the way of its operation and efficacy unto this end . ( ) the reason whence the apostle affirms that it shall much more do this , than the legal ordinances could , sanctifying unto the purifying of the flesh . . the grounds of its efficacy unto this purpose are three . ( . ) that it was blood offered unto god. god had ordained that blood should be offered on the altar to make atonement for sin , or to purge conscience from dead works . that this could not be really effected by the blood of bulls and goats , is evident in the nature of the things themselves , and demonstrated in the event . howbeit this must be done by blood , or all the institution of legal sacrifices were nothing but means to deceive the minds of men , and ruine their souls . to say that at one time or other , real atonement is not to be made for sin by blood , and conscience thereby to be purged and purified , is to make god a lyar in all the institutions of the law. but this must be done by the blood of christ , or not at all . ( ) it was the blood of christ. of christ , the son of the living god , mat. . . whereby god purchased his church with his own blood , acts . . the dignity of his person gave efficacy unto his office and offering . no other person in the discharge of the same offices that were committed unto him , could have saved the church ; and therefore all those by whom his divine person is denied , do also evacuate his offices . by what they ascribe unto them , it is impossible the church should be either sanctified or saved . they resolve all into a meer act of sovereign power in god , which make the cross of christ of none effect . ( ) he offered this blood or himself by the eternal spirit . though christ in his divine person was the eternal son of god , yet was it the humane nature only that was offered in sacrifice . howbeit it was offered by and with the concurrent actings of the divine nature , or eternal spirit , as we have declared . these things make the blood of christ as offered , meet and fit for the accomplishment of this great effect . . the second enquiry , is concernig the way whereby the blood of christ doth thus purge our conscience from dead works . two things , as we have seen , are contained therein . ( ) the expiation , or taking away the guilt of sin , that conscience should not be deterred thereby from an access unto god. ( ) the cleansing of our souls from vicious defiling habits , inclinations and acts , or all inherent uncleanness . wherefore under two considerations doth the blood of christ produce this double effect . first , as it was offered ; so it made atonement for sin , by giving satisfaction unto the justice and law of god. this all the expiatory sacrifices of the law did prefigure , this the prophets foretold , and this the gospel witnesseth unto . to deny it , is to deny any real efficacy in the blood of christ unto this end , and so expresly to contradict the apostle . sin is not purged from the conscience , unless the guilt of it be so removed , as that we may have peace with god , and boldness in access unto him . this is given us by the blood of christ as offered . secondly , as it is sprinkled , it worketh the second part of this effect . and this sprinkling of the blood of christ , is the communication of its sanctifying vertue unto our souls , see eph. . , . tit. . . so doth the blood of christ the son of god cleanse us from all our sins , john . . zech. . . . the reason why the apostle affirms that this is much more to be expected from the blood of christ , than the purification of the flesh was from legal ordinances hath been before spoken unto . the socinians plead on this place , that this effect of the death of christ doth as unto us depend on our own duty . if they intended no more , but that there is duty required on our part unto an actual participation of it , namely faith , whereby we receive the atonement , we should have no difference with them . but they are otherwise minded . this purging of the conscience from dead works , they would have to consist in two things . ( ) our own relinquishment of sin . ( ) the freeing us from the punishment due to sin , by an act of power in christ in heaven . the first they say hath therein respect unto the blood of christ ; in that thereby his doctrine was confirmed in obedience whereunto we forsake sin , and purge our minds from it . the latter also relates thereunto , in that the sufferings of christ were antecedent unto his exaltation , and power in heaven . wherefore this effect of the blood of christ , is what we do our selves in obedience unto his doctrine , and what he doth thereon by his power , and therefore may well be said to depend on our duty . but all this while there is nothing ascribed unto the blood of christ , as it was offered in sacrifice unto god , or shed in the offering of himself , which alone the apostle speaks unto in this place . others chuse thus to oppose it . this purging of our consciences from dead works , is not an immediate effect of the death of christ ; but it is a benefit contained therein , which upon our faith and obedience we are made partakers of . but , ( ) this is not , in my judgment , to interpret the apostles words with due reverence ; he affirms expresly , that the blood of christ doth purge our conscience from dead works , that is , it doth make such an atonement for sin , and expiation of it , as that conscience shall be no more pressed with it , nor condemn the sinner for it . ( ) the blood of christ is the immediate cause of every effect assigned unto it , where there is no concurrent nor intermediate cause of the same kind with it in the production of that effect . ( ) it is granted that the actual communication of this effect of the death of christ unto our souls is wrought according unto the method which god in his sovereign wisdom and pleasure hath designed . and herein ( ) the lord christ by his blood made actual and absolute atonement for the sins of all the elect. ( ) this atonement is proposed unto us in the gospel , rom. . . ( ) it is required of us unto an actual participation of the benefit of it , and peace with god thereby , that we receive this atonement by faith , rom. . . but as wrought with god , it is the immediate effect of the blood of christ. the last thing in these words , is the consequent of this purging of our consciences , or the advantage which we receive thereby . to serve the living god. the words should be rendred , that we may serve ; that is , have right and liberty so to do , being no longer excluded from the priviledge of it , as persons were under the law whilest they were defiled and unclean . and three things are required unto the opening of these words , that we consider ( ) why god is here called the living god ; ( ) what it is to serve him ; ( ) what is required that we may do so . . god in the scripture is called the living god. ( ) absolutely ; and that ( ) as he alone hath life in himself , and of himself . ( ) as he is the onely author and cause of life unto all others . ( ) comparatively ; with respect unto idols and false gods , which are dead things ; such as have neither life nor operation . and this title is in the scripture applied unto god. ( ) to beget faith and trust in him , as the author of temporal , spiritual , and eternal life , with all things that depend thereon , tim. . . ( ) to beget a due fear and reverence of him , as he who lives and sees , who hath all life in his power ; so it is a fearful thing to fall into the hands of the living god. and this epistle being written principally to warn the hebrews of the danger of unbelief and apostasie from the gospel , the apostle in several places makes mention of god with whom they had to do , under this title , as chap. . . chap. . . and in this place . but there is something peculiar in the mention of it in this place . for ( ) the due consideration of god as the living god , will discover how necessary it is that we be purged from dead works , to serve him in a due manner . ( ) the nature of gospel-worship and service is intimated to be such , as becomes the living god , our reasonable service , rom. . . . what is it to serve the living god ? i doubt not but the whole life of faith in universal obedience , is consequentially required hereunto . that we may live unto the living god in all ways of holy obedience , not any one act or duty of it can be performed as it ought , without the antecedent purging of our consciences from dead works . but yet it is sacred and solemn worship that is intended in the first place . they had of old sacred ordinances of worship , or of divine service . from all these those that were unclean were excluded , and restored unto them upon their purification . there is a solemn spiritual worship of god under the new testament also , and ordinances for the due observance of it . this none have a right to approach unto god by , none can do so in a due manner , unless their conscience be purged by the blood of christ. and the whole of our relation unto god depends hereon . for as we therein express or testifie the subjection of our souls and consciences unto him , and solemnly engage into universal obedience , ( for of these things all acts of outward worship are the solemn pledges ; ) so therein doth god testifie his acceptance of us , and delight in us by jesus christ. . what is required on our part hereunto , is included in the manner of the expression of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that we may serve . and two things are required hereunto . . liberty . . ability . the first includes right and boldness , and is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our holy worship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an access with freedom and confidence . this we must treat of on chap. . v. , , . the other respects all the supplies of the holy spirit , in grace and gifts . both these we receive by the blood of christ , that we may be meet and able in a due manner to serve the living god. we may yet take some observations from the words . . faith hath ground of triumph in the certain efficacy of the blood of christ for the expiation of sin . [ how much more . ] the holy ghost here and elsewhere teacheth faith to argue it self into a full assurance . the reasonings which he proposeth , and insisteth unto this end are admirable , rom. . , , , , , , , , . many objections will arise against believing , many difficulties do lie in its way . by them are the generality of believers left under doubts , fears and temptations all their days . one great relief provided in this case , is a direction to argue à minore ad majus ; if the blood of bulls and goats did so purifie the unclean , how much more will the blood of christ purge our consciences ? how heavenly , how divine is that way of arguing unto this end , which our blessed saviour proposeth unto us , in the parable of the unjust judge and the widow , luke . , , . and in that other , of the man and his friend that came to seek bread by night , chap. . , , . who can read them , but his soul is surprized into some kind of confidence of being heard in his supplication , if in any measure compliant with the rule prescribed ? and the argument here managed by the apostle leaves no room for doubt or objection . would we be more diligent in the same way of the exercise of faith , by arguings and expostulations upon scripture principles ; we should be more firm in our assent unto the conclusions which arise from them , and be enabled more to triumph against the assault of unbelief . . nothing could expiate sin and free conscience from dead works , but the blood of christ alone , and that in the offering himself to god through the eternal spirit . the redemption of the souls of men is precious , and must have ceased for ever , had not infinite wisdom found out this way for its accomplishment . the work was too great for any other to undertake , or for any other means to effect . and the glory of god is hid herein , only unto them that perish . . it was god as the supreme ruler and lawgiver , with whom atonement for sin was to be made , [ he offered himself unto god. ] it was he whose law was violated , whose justice was provoked ; to whom it belonged to require and receive satisfaction . and who was meet to tender it unto him , but the man that was his fellow , who gave efficacy unto his oblation by the dignity of his person ? in the contemplation of the glory of god herein , the life of faith doth principally consist . . the souls and consciences of men are wholly polluted , before they are purged by the blood of christ. and this pollution is such , as excludes them from all right of access unto god in his worship , as it was with them who were legally unclean . . even the best works of men , antecedently unto the purging of their consciences by the blood of christ , are but dead works . however men may please themselves in them , perhaps think to merit by them , yet from death they come , and unto death they tend . . justification and sanctification are inseparably conjoined in the design of god's grace by the blood of christ. purge our consciences that we may serve the living god. . gospel-worship is such in its spirituality and holiness , as becometh the living god ; and our duty it is always to consider , that with him we have to do in all that we perform therein . ver . xv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul. et ideo ; and therefore ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter hoc , for this ; or propterea , itaque ob id ; and for this cause . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he himself was the mediator . he is the mediator . heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a man coming between . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul. ut morte intercedente ; by the interposition of death . the syriac reads the passage ; who by his death was a redeemer unto them who had transgressed against the first testament ; probably to avoid the difficulty of that expression : for the redemption of transgressions . the aethiopic corrupts the whole text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in redemptionem eorum praevaricationum . vul. ad redemptionem eorum transgressionum ; properly , for the redemption of transgressions , or those transgressions which were . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul. syr. that they may receive the promise who are called to the eternal inheritance . but in the original and in the vulgar , eternal inheritance is joyned unto and regulated by the promise ; the promise of an eternal inheritance . ver . xv. and for this cause he is the mediator of the new testament , that by means of death , for the redemption of the transgressions under the first testament , they who are called might receive the promise of eternal inheritance . the things which are to be considered in this verse are , ( ) the note of connexion in the conjunction ; and. ( ) the ground of the ensuing assertion . for this cause . ( ) the assertion itself . he is the mediator of the new testament . ( ) the especial reason why he should be so . for the redemption of transgressions under the first testament . ( ) the way whereby that was to be effected . by the means of death . ( ) the end of the whole ; that those who are called might receive the promise of eternal inheritance . but before we proceed unto the exposition of the whole or any part of it , a difficulty must be removed from the words as they lie in our translation : for an enquiry may be justly moved , why we render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a testament in this place , whereas before we have constantly rendred it by a covenant . and the plain reason of it is , because from this verse unto the end of the chapter , the apostle argues from the nature and use of a testament among men , as he directly affirms in the next verse . hereby he confirms our faith in the expectation of the benefits of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is covenant or testament . we may answer he doth it because it is the true and proper signification of the word . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a testamentary disposition of things ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a covenant . for in the composition of the word there is nothing to intimate a mutual compact or agreement , which is necessary unto a covenant ; and is expressed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . however there is a great affinity in the things themselves : for there are covenants which have in them free grants and donations , which is of the nature of a testament . and there are testaments whose force is resolved into some conventions , conditions and agreements which they borrow from the nature of covenants . so there is such an affinity between them as one name may be expressive of them both . but against this it will be replied that what the apostle speaks unto is in the hebrew called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is a covenant and no where signifies a testament ; so that from thence the apostle could not argue from the nature of a testament what is required thereunto , and what doth depend thereon . hereunto it is answered that the lxx constantly rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 berith by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the apostle made use of that translation and that signification of the word . but this will not solve the difficulty ; for it would resolve all the apostles arguings in this great and important mystery , into the authority of that translation which is fallible throughout , and ( at least as it is come to us ) filled with actual mistakes . we must therefore give another answer unto this objection . wherefore i say , ( ) the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could not be more properly rendred by any one word than by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for it being mostly used to express the covenant between god and man , it is of that nature as cannot properly be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a covenant or compact upon equal terms of distributive iustice between distinct parties . but gods covenant with man , is only the way and the declaration of the terms whereby god will dispose and communicate good things unto us , which hath more of the nature of a testament than of a covenant in it . ( ) the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used to express a free promise with an effectual donation and communication of the thing promised , as hath been declared in the foregoing chapter ; but this hath more of the nature of a testament than of a covenant . ( ) there is no word in the hebrew language whereby to express a testament but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only . nor is there so in the syriack : their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the hebrews express the thing by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to order , dispose , give command concerning the house or houshold of a dying man. isa. . . sam. . . but they have no other word but berith to signifie it ; and therefore where the nature of the thing spoken of requires it , it is properly rendred a testament and ought so to be . wherefore there is no force used unto the signification of the word in this place by the apostle . but that which makes the proper use of it by him evident in this place , is that he had respect unto its signification in the making of the covenant with the people at sinai : for this he compares the new testament unto in all its causes and effects . and in that covenant there were three things ; . the prescription of obedience unto the people on the part of god , which was received by their consent in an express compliance with the law and terms of it , deut. . . herein the nature of it , so far as it was a covenant , did consist . . there was a promise and conveyance of an inheritance unto them , namely of the land of canaan , with all the priviledges of it . god declared that the land was his , and that he gave it unto them for an inheritance . and this promise or grant was made unto them without any consideration of their previous obedience , out of meer love and grace . the principal design of the book of deuteronomy is to inlay this principle in the foundation of their obedience . now the free grant and donation of an inheritance of the goods of him that makes the grant is properly a testament . a free disposition it was of the goods of the testator . . there was in the confirmation of this grant , the intervention of death . the grant of the inheritance of the land that god made was confirmed by death , and the blood of the beasts offered in sacrifice , whereof we must treat on v. , , . and although covenants were confirmed by sacrifices , as this was , so far as it was a covenant , namely , with the blood of them ; yet as in those sacrifices death was comprised , it was to confirm the testamentary grant of the inheritance . for death is necessary unto the confirmation of a testament , which then could only be in type and representation ; the testator himself was not to die , for the establishment of a typical inheritance . wherefore the apostle having discoursed before concerning the covenant as it prescribed and required obedience , with promises and penalties annexed unto it : he now treats of it , as unto the donation and communication of good things by it , with the confirmation of the grant of them by death ; in which sense it was a testament and not a covenant properly so called . and the arguing of the apostle from this word , is not only just and reasonable ; but without it we could never have rightly understood the typical representation that was made of the death , blood and sacrifice of christ in the confirmation of the new testament as we shall see immediately . this difficulty being removed , we may proceed in the exposition of the words . that which first occurs is the note of connexion in the conjunction , and. but it doth not here , as sometimes , infer a reason of what was spoken before , but is emphatically expletive , and denotes a progress in the present argument ; as much as , also , moreover . . there is the ground of the ensuing assertion , or the manner of its introduction ; for this cause . some say that it looks backward , and intimates a reason of what was spoken before , or why it was necessary that our consciences should be purged from dead works by the blood of christ , namely , because he was the mediator of the new covenant ; others say it looks forward and gives a reason why he was to be the mediator of the new testament ; namely , that by the means of death for the transgressions , &c. it is evident that there is a reason rendred in these words of the necessity of the death and sacrifice of christ , by which alone our consciences may be purged from dead works . and this reason is intended in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for this cause . and this necessity of the death of christ , the apostle proves both from the nature of his office , namely , that he was to be the mediator of the new covenant , which , being a testament , required the death of the testator ; and from what was to be effected thereby , namely , the redemption of transgressions and the purchase of an eternal inheritance . wherefore these are the things which he hath respect unto in these words for this cause . but withal the apostle in this verse enlargeth his discourse , as designing to comprehend in it the whole dispensation of the will and grace of god unto the church in christ , with the ground and reason of it . this reason he layeth down in this verse , giving an account of the effects of it in those that follow : hereunto respect is had in this expression . for the exposition of the words themselves , that is the declaration of the mind of the holy ghost , and nature of the things contained in them , we must leave the order of the words and take that of the things themselves . and the things ensuing are declared in them . ( ) that god designed an eternal inheritance unto some persons . ( ) the way and manner of conveying a right and title thereunto was by promise . ( ) that the persons unto whom this inheritance is designed , are those that are called . ( ) that there was an obstacle unto the enjoyment of this inheritance , which was transgression against the first covenant . ( ) that this obstacle might be removed , and the inheritance enjoyed , god made a new covenant ; because none of the rites , ordinances , or sacrifices of the first covenant could remove that obstacle , or expiate those sins . ( ) the ground of the efficacy of the new covenant unt o this end , was , that it had a mediator , an high priest , such as had been already described . ( ) the way and means whereby the mediator of the new covenant did expiate sins under the old , was by death ; nor could it otherwise be done , seeing this new covenant , being a testament also , required the death of the testator . ( ) this death of the mediator of the new testament did take away sins by the redemption of them . for the redemption of transgressions . all which must be opened for the due exposition of these words . . god designed unto some an eternal inheritance . and both the reason of this grant , with the nature of it must be enquired into . ( ) as unto the reason of it ; god in our first creation gave unto man , whom he made his son and heir as unto things here below , a great inheritance of meer grace and bounty . this inheritance consisted in the use of all the creatures here below , in a just title unto them , and dominion over them . neither did it consist absolutely in these things , but as they were a pledge of the present favour of god , and of mans future blessedness upon his obedience . this whole inheritance man forfeited by sin . god also took the forfeiture , and ejected him out of the possession of it , and utterly despoiled him of his title unto it . nevertheless he designed unto some another inheritance ; even that should not be lost , that should be eternal . it is altogether vain and foolish to seek for any other cause or reason of the preparation of this inheritance , and the designation of it unto any person , but only his own grace , bounty , his sovereign will and pleasure . what merit of it , what means of attaining it could be found in them , who were considered under no other qualifications but such as had wofully rejected that inheritance which before they were instated in ? and therefore is it called an inheritance , to mind us that the way whereby we come unto it , is gratuitous adoption , and not purchase or merit . ( ) as unto the nature of it ; it is declared in the adjunct mentioned , it is eternal . and it is so called in opposition unto the inheritance which by vertue of the first testament god granted unto the israelites in the land of canaan . that was an inheritance and was conveyed by a promise . and when god threatned to deprive them of that land , he said he would disinherit them , numb . . . and this inheritance consisted not only in the land itself , but principally in the priviledges of holy worship and relation unto god which they enjoyed therein , rom , . . but yet all things that belonged unto it , were in themselves carnal and temporary , and only types of good things to come . in opposition hereunto god provided an eternal inheritance . and as the state of those who are to receive it , is twofold , namely , that in this life , and that in the life to come ; so there are two parts of their inheritance ; namely , grace and glory : for although grace be bestowed and continued only in this life , yet the things we enjoy by vertue of it are eternal . the other part of their inheritance is , glory , which is the way of the full , unchangeable possession and enjoyment of it . this therefore is not to be excluded from this inheritance , at least as the end and necessary consequent of it . but that which is principally and in the first place intended by it , is that state of things whereinto believers are admitted in this life . the whole inheritance of grace and glory was in the first place given and committed unto jesus christ. he was appointed heir of all things , chap. . . by him is it communicated unto all believers , who thereby become heirs of god , and joynt heirs with christ , rom. . , , . for the lord christ as the great testator did in and by his death bequeath unto them all his goods , as an eternal legacy . all that grace , mercy and glory , all the riches of them which are prepared in the covenant are comprised herein . and a goodly inheritance it is , the lines are fallen unto believers in pleasant places . and the way whereby we become interested in this inheritance , is by gratuitous adoption . if sons , then heirs . this is that which is the end of all , and regulates all that preceeds in this verse . it declares the way whereby god would communicate unto some persons the inheritance which in free grace and bounty he had provided . and , it is an act of meer sovereign grace in god to provide such a blessed inheritance for any of them , who had sinfully cast away what they were before entrusted withal . and into this are all gods following dealings with the church to be resolved . if there were nothing in us to move god to provide this inheritance for us , no more is there of the communication of any part of it unto us , as we shall see further on the next words . . the way whereby god did convey or would communicate this inheritance unto any , was by promise [ might receive the promise of an eternal inheritance . ] the syriac translation refers the inheritance unto the called : those that are called to an eternal inheritance . but in the original it respects the promise ; the promise of an eternal inheritance : for by the promise is assurance given of it , and it is the means of the actual conveyance of it unto us . and the apostle hath respect unto what he had discoursed about the promise of god , and the confirmation of it by his oath , chap. . , , , . so he declares it also , gal. . . the promise made unto abraham and confirmed by the oath of god , was concerning the eternal inheritance by christ. the inheritance of canaan was by the law , or the first covenant ; but this was by promise . and we may consider three things . ( ) what is the promise intended . ( ) how and why it was by promise . ( ) how we do receive the promise of it . . the promise principally intended , is that which was given unto abraham and confirmed by the oath of god : for the inheritance , that is , the eternal inheritance was of the promise , gal. . . namely , that in the seed of abraham all nations should be blessed . it includes indeed the first promise made unto our first parents , which was the spring and foundation of it , and respects all the following promises concerning the lord christ and the benefits of his mediation , with all the grace which is administred by them , which were further declarations and confirmations of it ; but that great solemn promise is principally intended : for the apostle designes to convince the hebrews that neither by the law , nor the sacrifices , nor ordinances of it , they could come unto the inheritance promised unto abraham and his seed . this was the promise of eternal inheritance , whereof that of the land of canaan was a type only . . we must enquire how and why this inheritance is conveyed by promise . and god made this settlement by promise for these ends ; ( ) to evince the absolute freedom of the preparation and grant of it . the promise is everywhere opposed unto every thing of works or aesert in our selves . it hath no respect unto what we were or did deserve . the land of canaan was given to the posterity of abraham by promise . and therefore doth god so often mind them of the freedom of it , that it was an act of meer love and sovereign grace , which in themselves they were so far from deserving as that they were altogether unworthy of it , deut. . , . chap. . , . much less hath the promise of the eternal inheritance respect unto any thing of works in our selves ( ) to give security unto all the heirs of it unto whom it was designed . hence in this promise and the confirmation of it , there was the highest engagement of the faithfulness and veracity of god. there was so unto the end that the promise might be sure unto all the seed , rom. . . wherefore god doth not only declare the relation of it unto his essential truth ; god who cannot lye hath given this promise of eternal life , tit. . . but confirmed it with his oath , that by two immutable things wherein it was impossible that god should lye , it might be established . the reasons of the use and necessity hereof , have been declared on chap. . , . ( ) it was thus conveyed and is communicated by promise unto all the heirs of it in their sucessive generations , that the way of obtaining this inheritance on our part , might be by faith and no otherwise : for what god had only promised doth necessarily require faith unto its reception and faith only . there is nothing can contribute ought unto an interest in the promise , but the mixing of it with faith , chap. . . and it is of saith that it may be of grace , rom. . . namely , that it may be evidenced to be of the meer grace of god in opposition unto all worth , works and endeavours of our own . and if all grace and glory , all benefits of the mediation of christ , our sanctification , justification and glorification , be an inheritance prepared in grace , conveyed by promise , and received by saith , there is no place left for our own works with reference unto the procurement of an interest in them . freely it was provided , freely it is proposed , and freely it is received . . we may enquire what it is to receive the promise . and it hath a double sense . ( ) as the promise may be considered formally or materially . to receive the promise formally as a promise , is to have it declared unto us , and to mix it with faith , or to believe it . this it is to receive the promise in opposition unto them by whom it is rejected through unbelief . so abraham is said to receive the promises , heb. . . in that when they were given unto him , he staggered not through unbelief , but was strong in faith , giving glory to god , rom. . , . as the promise is materially considered , so to receive it , is to receive the thing promised . so it is said of the saints under the old testament that they obtained a good report through faith , but received not the promise , heb. . . they received the promises by faith in them as proposed ; but the principal thing promised , that was the coming of christ in the flesh , they received not . the receiving of the promise here mentioned is of both kinds according to the distinct parts of this inheritance . as unto the future state of glory , we receive the promise in the first way ; that is , we believe it , rest upon it , trust unto the truth of god in it , and live in the expectation of it . and the benefit we receive hereby , as unto our spiritual life and consolation , is inexpressible . as unto the foundation of the whole inheritance in the oblation and sacrifice of christ , and all the grace , mercy and love , with the fruits of them , whereof in this life we are made partakers , and all the priviledges of the gospel , believers under the new testament receive the promise in the second sense ; namely , the things promised . and so did they also under the old testament , according to the measure of the divine dispensation towards them . and we may observe , . all our interest in the gospel inheritance depends on our receiving the promise by faith . though it be prepared in the counsel of god , though it be proposed unto us in the dispensation of the gospel , yet , unless we receive the promise of it by faith , we have no right or title unto it . . the conveyance and actual communication of the eternal inheritance by promise to be received by faith alone , tends exceedingly unto the exaltation of the glory of god , and the security of the salvation of them that do believe . for , as unto the latter , it depends absolutely on the veracity of god , confirmed by his oath . and faith on the other hand is the only way and means of ascribing unto god the glory of all the holy properties of his nature which he designs to exalt in this dispensation of himself . thirdly , the persons unto whom this inheritance is designed , and who do receive the promise of it , are those that are called . it is to no purpose to discourse here about outward and inward calling , effectual and ineffectual , complied with or not : no other are intended but those that actually receive the promise . it was the design of god in this whole dispensation that all the called should receive the promise , and if they do not so , his counsel , and that in the greatest work of his wisdom , power and grace , is frustrate . they are the called according to his purpose , rom. . . those who obtain the inheritance being predestinated according unto the purpose of him who worketh all things after the counsel of his own will , ephes. . . god here puts forth his almighty power , that his purpose or the counsel of his will may be established in giving the inheritance unto all that are called . whom he did predestinate , them he also called , and whom he called , them he also justified , and whom he justified , them he also glorified , or gave them the whole eternal inheritance , rom. . . hence estius an expositor of the roman church chargeth the contrary opinion in catharinus as unorthodox . it is not a general call wherein those who are so called , may or may not receive the inheritance : but what god designs unto them that are intended , they are so called as that they shall assuredly be made partakers of it . this is the end that god designed in the dispensation of himself by jesus christ here declared , and therefore respect is had thereunto , in the whole of it . some think that by the called here , those only are intended , who were so under the old testament . for mention is made only of the redemption of transgressions under that covenant ; in what sense , shall be immediately declared . but this is contrary both unto the design of the apostle , and the use of the word . for on that supposition he says no more , but that christ was the mediator of the new testament , that those might be saved who lived and dyed under the old. but his principal design is to prove the advantage that we now have , even above the elect themselves under the old testament ; yet so , as not to exclude them from the same benefit with us by the mediation of christ as unto the substance of it . and the called in the language of this apostle , doth principally signifie the called in christ jesus . effectual vocation is the onely way of entrance into the eternal inheritance . for it is accompanied with adoption , which gives us right and title thereunto , john . . in vain do they expect it who are not so called . fourthly , things being thus prepared in the counsel and grace of god , yet there was an obstacle in the way of actual receiving the promise ; namely , the transgressions that were under the first testament . god designed unto the elect an eternal inheritance ; yet can they not be made partakers of it , but in such a way as was suited unto his glory . it was unjust and unreasonable that it should be otherwise . whereas therefore they were all of them guilty of sin , their sins must be expiated , and taken out of the way , or they cannot receive the promise of the inheritance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our word transgressions doth properly express the original word . and in the distribution of sins by their names into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lev. . . we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it . but it compriseth all sorts of sins whereby the law is transgressed , be they great or small . every thing that hath the nature of sin must be expiated , or the inheritance cannot be enjoyed . though god will give grace and glory unto his elect , yet he will do it in such a way , as wherein and whereby he may be glorified also himself . satisfaction must be made for transgression , unto the honour of his righteousness , holiness and law. there are yet sundry difficulties in this expression , which must be enquired into . for , . the redemption or expiation of sins , is confined unto those under the old testament ; whence it should seem that there is none made for those under the new. ans. the emphasis of the expression , sins under the old testament , respect either the time when the sins intended were committed , or the testament against which they were committed . and the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will admit of either sense . take it in the first way , and the argument follows à fortiori , as unto the sins committed under the new testament , though there be no expiation of sins against it , which properly are only final unbelief and impenitency . for the expiation intended is made by the mediator of the new testament . and if he expiated the sins that were under the first testament , that is of those who lived and dyed whil'st that covenant was in force , much more doth he do so , for them who live under the administration of that testament , whereof he is the mediator . for sins are taken away by vertue of that testament whereunto they do belong . and it is with peculiar respect unto them , that the blood of christ is called the blood of the new testament , for the redemption of sins . but yet more probably the meaning may be , the sins that were and are committed against that first covenant , or the law and rule of it . for whereas that covenant did in its administration comprise the moral law , which was the substance and foundation of it , all sins whatever have their form and nature with respect thereunto . so sins under the first covenant , are all sins whatever : for there is no sin committed under the gospel , but it is a sin against that law which requires us to love the lord our god with all our hearts , and all our strength . either way the sins of them who are called under the new testament , are included . . it is enquired whether it is the nature of the sins intended , that is respected , or the persons guilty of them also under that testament . the syriac translation avoids this difficulty , by rendring the words of the abstract , the redemption of transgressions , in the concrete , a redeemer unto them who had transgressed . that it is a certain sort of sins that is intended , socinus was the first that invented . and his invention is the foundation of the exposition not only of schlictingius , but of grotius also on this place . such sins they say they are , as for which no expiation was to be made by the sacrifices of the law ; sins of a greater nature than could be expiated by them . for they only made expiation of some smaller sins , as sins of ignorance , or the like . but there is no respect unto the persons of them who lived under that testament , whom they will not grant to be redeemed by the blood of christ. wherefore according unto them , the difference between the expiation of sin by the sacrifices of the law , and that by the sacrifice of christ , doth not consist in their nature , that the one did it only typically , and in an external representation by the purifying of the flesh , the other really and effectually ; but in this , that the one expiated lesser sins only , the other greater also . but there is nothing sound or consonant unto the truth in this interpretation of the words . for , ( ) it proceeds on a false supposition , that there were sins of the people , ( not only presumptuous sins , and which had impenitency in them ) for which no atonement was made , nor expiation of them allowed , which is expresly contrary unto lev. . , . and whereas some offences were capital amongst them , for which no atonement was allowed to free the sinner from death , yet that belonged unto the political rule of the people , and hindred not but that typically all sorts of sins were to be expiated . ( ) it is contrary unto the express design of the apostle . for he had proved before by all sorts of arguments , that the sacrifices of the law could not expiate any sin , could not purge the conscience from dead works ; that they made nothing perfect . and this he speaks not of this or that sin , but of every sin wherein the conscience of a sinner is concerned , chap. . . hence two things follow . first , that they did not , in and of themselves , really expiate any one sin , small or great . it was impossible , saith the apostle , that they should do so , heb. . . only they sanctified to the purifying of the flesh ; which overthrows the foundation of this exposition . secondly , that they did typifie and represent the expiation of all sorts of sins whatever , and made application of it unto their souls . for if it was so , that there was no atonement for their sins , that their consciences were not purged from dead works , nor themselves consummate , but only had some outward purification of the flesh , it cannot be but they must all eternally perish . but that this was not their condition the apostle proves from hence , because they were called of god unto an eternal inheritance , as he had proved at large concerning abraham , chap. . hence he infers the necessity of the mediation and death of christ , as without the vertue whereof , all the called under the first covenant must perish eternally , there being no other way to come to the inheritance . . whereas the apostle mentions only the sins under the first covenant as unto the time passed before the exhibition of christ in the flesh , or the death of the mediator of the new testament , what is to be thought of them who lived during that season , who belonged not unto the covenant , but were strangers from it , such as are described , eph. . . i answer ; the apostle takes no notice of them , and that because , taking them generally , christ dyed not for them . yea , that he did not so , is sufficiently proved from this place . those who live and dye strangers from god's covenant , have no interest in the mediation of christ. wherein the redemption of these transgressions did consist , shall be declared in its proper place . and we may observe , . such is the malignant nature of sin , of all transgression of the law , that unless it be removed , unless it be taken out of the way , no person can enjoy the promise of the eternal inheritance . . it was the work of god alone to contrive , and it was the effect of infinite wisdom and grace to provide a way for the removal of sin , that it might not be an everlasting obstacle against the communication of an eternal inheritance unto them that are called . fifthly , we have declared the design of god here represented unto us , who are the persons towards whom it was to be accomplished , and what lay in the way as an hindrance of it . that which remains in the words , is the way that god took , and the means that he used , for the removal of that hindrance , and the effectual accomplishment of his design . this in general was first , the making of a new testament . he had fully proved before , that this could not be done by that covenant against which the sins were committed , neither by the priests , nor sacrifices , nor any other duties of it . therefore had he promised the abolition of it , because of its weakness and insufficiency unto this end , as also the introduction of a new to supply its defects , as we have seen at large in the exposition of the foregoing chapter . for it became the wisdom , goodness and grace of god , upon the removal of the other for its insufficiency , to establish another that should be every way effectual unto his purpose , namely , the communication of an eternal inheritance unto them that are called . but then the enquiry will be , how this covenant or testament shall effect this end ; what is in it , what belongs unto it that should be so effectual , and by what means it might attain this end . all these are declared in the words . and sixthly , in general all this arose from hence , that it had a mediator ; and that the lord christ , the son of god , was this mediator . the dignity of his person , and thereon both the excellency and efficacy of his priestly office , whereunto alone respect is had in his being called here a mediator , he had abundantly before demonstrated . although the word in general be of a larger signification , as we have declared on chap. . . yet here it is restrained unto his priestly office , and his acting therein . for whereas he had treated of that alone in the foregoing chapter , here declaring the grounds and reasons of the necessity of it , he says , for this cause is he the mediator . and proceeding to shew in what sense he considers him as a mediator , doth it by his being a testator and dying , which belongs to his priestly office alone . and the sole end which in this place he assigns unto his mediatory office , is his death . that by means of death . whereas therefore there were sins committed under the first covenant , and against it , and would have been so for ever , had it continued , which it was no way able so to take away as that the called might receive the inheritance , the lord christ undertook to be the mediator of that covenant , which was provided as a remedy against these evils . for herein he undertook to answer for and expiate all those sins . whereas therefore expiation of sin , is to be made by an act towards god with whom alone atonement is to be made , so as that they may be pardoned , the mediation of christ here intended , is that whereby suffering death in our stead , in the behalf of all that are called , he made atonement for sin. but moreover god had a further design herein . he would not only free them that are called from that death which they deserved by their sins against the first covenant , but give them also a right and title unto an eternal inheritance , that is , of grace and glory . wherefore the procurement hereof also depends on the mediation of christ. for by his obedience unto god in the discharge thereof , he purchased for them this inheritance , and bequeathed it unto them as the mediator of the new testament . the provision of this mediator of the new testament is the greatest effect of the infinite wisdom , love and grace of god. this is the center of his eternal counsels . in the womb of this one mercy , all others are contained . herein will he be glorified unto eternity . ( ) the first covenant of works was broken and disannulled , because it had no mediator . ( ) the covenant at sinai had no such mediator as could expiate sin. hence , ( ) both of them became means of death and condemnation . ( ) god saw that in the making the new covenant , it was necessary to put all things into the hand of a mediator , that it also might not be frustrated . ( ) this mediator was not in the first place to preserve us in the state of the new covenant , but to deliver us from the guilt of the breach of the former , and the curse thereon . to make provision for this end , was the effect of infinite wisdom . seventhly , the especial way and means whereby this effect was wrought by this mediator , was by death . morte obita , facta , interveniente , intercedente ; by means of death , say we . death was the means , that whereby the mediator procured the effect mentioned . that which in the foregoing verse is ascribed unto the blood of christ , which he offered as a priest , is here ascribed unto his death , as a mediator . for both these really are the same ; only in the one , the thing it self is expressed , it was death ; in the other , the manner of it , it was by blood ; in the one , what he did and suffered , with respect unto the curse of the first covenant , it was death ; in the other , the ground of his making expiation for sin by his death , or how it came so to do , namely , not meerly as it was death or penal , but as it was a voluntary sacrifice or oblation . it was therefore necessary unto the end mentioned , that the mediator of the new testament should dye ; not as the high priests of old dyed , a natural death for themselves ; but as the sacrifice dyed that was slain and offered for others . he was to dye that death which was threatned unto transgressions against the first covenant ; that is , death under the curse of the law. there must therefore be some great cause and end why this mediator being the onely begotten of the father , should thus dye . this was , say the socinians , that he might confirm the doctrine that he taught . he dyed as a martyr , not as a sacrifice . but , ( ) there was no need that he should dye unto that end. for his doctrine was sufficiently confirmed by the scriptures of the old testament , the evidence of the presence of god in him , and the miracles which he wrought . ( ) notwithstanding their pretence , they do not assign the confirmation of his doctrine unto his death , but unto his resurrection from the dead . neither indeed do they allow any gracious effect unto his death , either towards god or men , but only make it something necessarily antecedent unto what he did of that kind . nor do they allow that he acted any thing at all towards god on our behalf . whereas the scripture constantly assigns our redemption , sanctification and salvation to the death and blood of christ. these persons ( ) deny that of it self it hath any influence into them : wherefore ( ) they say that christ by his death confirmed the new covenant ; but hereby they intend nothing but what they do also in the former , or the confirmation of his doctrine , with an addition of somewhat worse . for they would have him to confirm the promises of god as by him declared , and no more , as though he were god's surety to us , and not a surety for us unto god. neither do they assign this unto his death , but unto his resurrection from the dead . but suppose all this , and that the death of christ were in some sense useful and profitable unto these ends , which is all they plead ; yet what use and advantage was it of , with respect unto them , that he should dye an accursed death , under the curse of the law , and a sense of god's displeasure . hereof the socinians , and those that follow them , can yield no reason at all . it would become these men so highly pretending unto reason , to give an account upon their own principles of the death of the onely begotten son of god , in the highest course and most intense acts of obedience , that may be compliant with the wisdom , holiness , and goodness of god , considering the kind of death that he dyed . but what they cannot do , the apostle doth in the next words . eighthly , the death of the mediator of the new testament , was for the redemption of transgressions , and for this end it was necessary . sin lay in the way of the enjoyment of the inheritance which grace had prepared . it did so in the righteousness and faithfulness of god. unless it were removed , the inheritance could not be received . the way whereby this was to be done , was by redemption . the redemption of transgressions , is the deliverance of the transgressors from all the evils they were subject unto on their account , by the payment of a satisfactory price . the words used to express it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , will admit of no other signification . here it must answer the purging of conscience by the blood of christ. and he calls his life a ransom , or price of redemption . and this utterly destroys the foundation of the socinian redemption and expiation for sin. for they make it only a freedom from punishment , by an act of power . take off the covering of the words which they use in a sense foreign to the scripture , and their proper signification , and their sense is expresly contradictory unto the sense and words of the apostle . he declares christ to have been the high-priest and mediator of the new testament , in the same acts and duties . they teach that he ceased to be a mediator , when he began to be a priest. he affirms that the blood of christ doth expiate sins ; they , that he doth it by an act of power in heaven , where there is no use of his blood. he says that his death was necessary unto , and was the means or cause of the redemption of transgressions , that is , to be a price of redemption or just compensation for them ; they contend that no such thing is required thereunto . and whereas the scriptures do plainly assign the expiation of sin , redemption , reconciliation and peace with god , sanctification and salvation unto the death and blood-shedding of christ ; they deny them all and every one to be in any sense effects of it , only they say it was an antecedent sign of the truth of his doctrine in his resurrection , and an antecedent condition of his exaltation and power ; which is to reject the whole mystery of the gospel . besides the particular observations which we have made on the several passages of this verse , something may yet in general be observed from it . as , . a new testament providing an eternal inheritance in sovereign grace , the constitution of a mediator , such a mediator for that testament in infinite wisdom and love , the death of that testator for the redemption of transgressions , to fulfil the law , and satisfie the iustice of god , with the communication of that inheritance by promise to be received by faith in all them that are called , are the substance of the mystery of the gospel . and all these are with wonderful wisdom comprised by the apostle in these words . . that the efficacy of the mediation and death of christ extended it self unto all the called under the old testament , is an evident demonstration of his divine nature , his pre-existence unto all these things , and the eternal covenant , between the father and him about them . . the first covenant did only forbid and condemn transgressions , redemption from them is by the new testament alone . . the glory and efficacy of the new covenant , and the assurance of the communication of an eternal inheritance by vertue of it , depend hereon , that it was made a testament by the death of the mediator ; which is farther proved in the following verses . ver . xvi , xvii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of him is declared , shewed , argued , or proved . mors intercedat necesse est . necesse est mortem intercedere . ar. necesse est mortem ferri ; which is not proper in the latine tongue : however there is an emphasis in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more than is expressed by intercedo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of him that made it ; of the testator . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him that is dead , in mortuis ; among them that are dead . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vulg . confirmatum est ; and so the syriac : ratum est , more proper . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no use , profit or benefit in it . ar. nunquam valet ; quandoquidem nunquam valet ; nondum valet ; it is not yet of force . for where a testament is , there must also of necessity be brought in the death of the testator . for a testament is firm ( or ratified ) after men are dead ; otherwise it is of no force whil'st the testator liveth . there is not much more to be considered in these verses , but only how the observation contained in them , doth promote and confirm the argument which the apostle insists upon . now this is to prove the necessity and use of the death of christ , from the nature , ends and use of the covenant , whereof he was the mediator . for it being a testament , it was to be confirmed with the death of the testator . this is proved in these verses from the notion of a testament , and the only use of it amongst men . for the apostle in this epistle doth argue several times , from such usages amongst men , as proceeding from the principles of reason and equity , were generally prevalent among them . so he doth in his discourse concerning the assurance given by the oath of god , chap. . and here he doth the same from what was commonly agreed upon ; and suitable unto the reason of things , about the nature and use of a testament . the things here mentioned were known to all , approved by all , and were the principal means of the preservation of peace and property in humane societies . for although testaments as unto their especial regulation owe their original unto the roman civil law ; yet as unto the substance of them , they were in use amongst all mankind from the foundation of the world . for a testament is the just determination of a man's will concerning what he will have done with his goods after his decease . or , it is the will of him that is dead . take this power from men , and you root up the whole foundation of all industry and diligence in the world . for what man will labour to increase his substance , if when he dyes , he may not dispose of it unto those which by nature , affinity , or other obligations , he hath most respect unto ? wherefore the foundation of the apostles arguing from this usage amongst men , is firm and stable . of the like nature is his observation , that a testament is of no force whil'st the testator liveth ; the nature of the thing it self expounded by constant practice , will admit no doubt of it . for by what way soever a man disposeth of his goods , so as that it shall take effect whil'st he is alive , as by sale , or gift , it is not a testament , nor hath any thing of the nature of a testament in it . for that is only the will of a man concerning his goods when he is dead . these things being unquestionable , we are only to consider , whence the apostle takes his argument , to prove the necessity of the death of christ , as he was the mediator of the new testament . now this is not meerly from the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which yet is of consideration also , as hath been declared ; but , whereas he treats principally of the two covenants , it is the affinity that is between a solemn covenant and a testament , that he hath respect unto . for he speaks not of the death of christ meerly as it was death , which is all that is required unto a testament properly so called , without any consideration of what nature it is ; but he speaks of it also as it was a sacrifice by the effusion of his blood , which belongs unto a covenant , and is no way required unto a testament . whereas therefore the word may signifie either a covenant or a testament precisely so called , the apostle hath respect unto both the significations of it . and having in these verses mentioned his death , as the death of a testator , which is proper unto a testament , in the th verse and those that follow , he insists on his blood as a sacrifice which is proper unto a covenant . but these things must be more fully explained , whereby the difficulty which appears in the whole context will be removed . unto the confirmation or ratification of a testament , that it may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sure , stable , and of force , there must be death , the death of the testator . but there is no need that this should be by blood , the blood of the testator , or any other . unto the consideration of a covenant , blood was required , the blood of the sacrifice , and death only consequentially , as that which would ensue thereon ; but there was no need that it should be the blood or death of him that made the covenant . wherefore the apostle declaring the necessity of the death of christ , both as to the nature of it , that it was really death , and as to the manner of it , that it was by the effusion of his blood , and that from the consideration of the two covenants , the old and the new testament , and what was required unto them , he evinceth it by that which was essential unto them both , in a covenant as such , and in a testament precisely so called . that which is most eminent and essential unto a testament , is , that it is confirmed and made irrevocable by the death of the testator . and that which is the excellency of a solemn covenant , whereby it is made firm and stable , is , that it was confirmed with the blood of sacrifices , as he proves in the instance of the covenant made at sinai , v. , , , , . wherefore whatever is excellent in either of these , was to be found in the mediator of the new testament . take it as a testament , which , upon the bequeathment made therein of the goods of the testator unto the heirs of promise , of grace and glory , it hath the nature of , and he dyed as the testator , whereby the grant of the inheritance was made irrevocable unto them . hereunto no more is required but his death , without the consideration of the nature of it in the way of a sacrifice . take it as a covenant , as upon the consideration of the promises contained in it , and the prescription of obedience , it hath the nature of a covenant , though not of a covenant strictly so called ; and so it was to be confirmed with the blood of the sacrifice of himself , which is the eminency of the solemn confirmation of this covenant . and as his death had an eminency above the death required unto a testament , in that it was by blood , and in the sacrifice of himself , which it is no way necessary that the death of a testator should be , yet it fully answered the death of a testator , in that he truly dyed ; so had it an eminency above all the ways of the confirmation of the old covenant , or any other solemn covenant whatever ; in that whereas such a covenant was to be confirmed with the blood of sacrifices , yet was it not required that it should be the blood of him that made the covenant , as here it was . the consideration hereof solves all the appearing difficulties in the nature and manner of the apostles argument . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereunto respect is here had , is , as we have shewed , of a large signification , and various use . and frequently it is taken for a free grant and disposition of things by promise , which hath the nature of a testament . and in the old covenant , there was a free grant and donation of the inheritance of the land of canaan unto the people , which belongs unto the nature of a testament also . moreover both of them , a covenant and a testament , do agree in the general nature of their confirmation , the one by blood , the other by death . hereon the apostle in the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth diversly argue both unto the nature , necessity and use of the death of the mediator of the new testament . he was to dye in the confirmation of it as it was a testament , he being the testator of it ; and he was to offer himself as a sacrifice in his blood , for the establishment of it , as it had the nature of a covenant . wherefore the apostle doth not argue as some imagine , meerly from the signification of the word , whereby , as they say , that in the original is not exactly rendred . and those who have from hence troubled themselves and others about the authority of this epistle , have nothing to thank for it , but their own ignorance of the design of the apostle , and the nature of his argument . and it were well if we all were more sensible of our own ignorance , and more apt to acknowledge it , when we meet with difficulties in the scripture , than for the most part we are . alas ! how short are our lines , when we come to fathom the depths of it ! how inextricable difficulties do appear sometimes in passages of it , which when god is pleased to teach us , are all pleasant and easie ! these things being premised , to clear the scope and nature of the apostles argument , we proceed unto a brief exposition of the words . ver . xvi . for where a testament is , there must also of necessity be the death of the testator . there are two things in the words . ( ) a supposition of a testament . ( ) what is required thereunto . in the first there is , ( ) the note of inference . ( ) the supposition it self . the first is the particle , for. this doth not infer a reason to ensue of what he had before affirmed , which is the common use of that illative , but only the introduction of an illustration of it , from what is the usage of mankind in such cases , on supposition that this covenant is also a testament . for then there must be the death of the testator , as it is in all testaments amongst men . the supposition it self is in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the verb substantive is wanting , [ where a testament is ] so it is by us supplied , it may be , not necessarily . for the expression of , where a testament is , may suppose that the death of the testator is required unto the making of a testament ; which , as the apostle sheweth in the next verse , it is not , but only unto its execution . in the case of a testament , namely , that it may be executed , is the meaning of the words , where ; that is , wherever . amongst all sorts of men , living according unto the light of nature , and the conduct of reason , the making of testaments is in use . for without it neither can private industry be encouraged , nor publick peace maintained . wherefore , as was before observed , the apostle argueth from the common usage of mankind , resolved into the principles of reason and equity . . what is required unto the validity of a testament , and that is the death of the testator . and the way of the introduction of this death unto the validity of a testament is , by being brought in ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it enter ; namely , after the ratifying of the testament to make it of force , or to give it operation . the testament is made by a living man ; but whil'st he lives , it is dead , or of no use . that it may operate and be effectual , death must be brought into the account . this death must be the death of the testator , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is he who disposeth of things ; who hath right so to do , and actually doth it . this in a testament is the testator . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have in the greek the same respect unto one another , as testamentum and testator in the latine . wherefore if the new covenant hath the nature of a testament , it must have a testator , and that testator must dye , before it can be of force and efficacy , which is what was to be proved . this is further confirmed , ver . xvii . for a testament is of force after men are dead : otherwise it is of no strength at all , whilest the testator liveth . it is not of the making and constitution of a testament , but of the force and execution of it , that he speaks . and in these words he gives a reason of the necessity of the death of the testator thereunto . and this is because the validity and efficacy of the testament depends solely thereon . and this reason he introduceth by the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for. a testament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is of force , say we ; that is , firm , stable , not to be disannull'd . for if it be but a mans testament , yet if it be confirmed , no man disannulleth or addeth thereunto , gal. . . it is ratified , made unalterable , so as that it must be executed according unto the mind of the testator . and it is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among them that are dead ; after men are dead ; that is those who make the testament . for it is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whil'st the testator liveth . for testaments are the wills of dead men . living men have no heirs . and this sense is declared in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quandoquidem , quoniam , seeing that ; otherwise , say we ; without this accession unto the making of a testament . as yet it prevaileth not , it is not of force for the actual distribution of the inheritance or the goods of the testator . two things must yet farther be declared . ( ) what are the grounds or general reasons of this assertion . ( ) where lies the force of the argument from it . . the force of a testament depends on the death of the testator ; or the death of the testator is required to make it effectual for these two reasons . ( ) because a testament is no act or deed of a man , whereby he presently and in the making of it , conveys , gives or grants , any part of his possession unto another , or others ; so as that it should immediately thereon , cease to be his own , and become the propriety of those others ; all such instruments of contract , bargain , sale , or deeds of gift , are of another nature , they are not testaments . a testament is only the signification of the will of a man , as unto what he will have done with his goods after his death . wherefore unto the force and execution of it his death is necessary . ( ) a testament , that is only so , is alterable at the pleasure of him that makes it whil'st he is alive . wherefore it can be of no force whil'st he is so ; for that he may change it or disannul it when he pleaseth . the foundation therefore of the apostles argument from this usage amongst men , is firm and stable . . whereas the apostle argueth from the proportion and similitude that is between this new testament or covenant , and the testaments of men , we may consider what are the things wherein that similitude doth consist , and shew also wherein there is a dissimilitude whereunto his reasonings are not to be extended . for so it is in all comparisons ; the comparates are not alike in all things , especially where things spiritual and temporal are compared together . so was it also in all the types of old . every person or every thing that was a type of christ , were not so in all things , in all that they were . and therefore it requires both wisdom and diligence to distinguish in what they were so , and in what they were not , that no false inferences or conclusions be made from them . so is it in all comparisons ; and therefore in the present instance , we must consider , wherein the things compared do agree , and wherein they differ . . they agree principally in the death of the testator . this alone makes a testament among men , effectual and irrevocable . so is it in this new testament . it was confirmed and ratified by the death of the testator , jesus christ , and otherwise could not have been of force . this is the fundamental agreement between them , which therefore alone the apostle expresly insisteth on , although there are other things which necessarily accompany it , as essential unto every testament ; as , . in every testament amongst men , there are goods disposed and bequeathed , unto heirs or legatees , which were the property of the testator . where a man hath nothing to give or bequeath , he can make no testament . for that is nothing but his will concerning the disposal of his own goods after his decease . so is it in this new testament . all the goods of grace and glory , were the property , the inheritance of christ , firmly instated in him alone . for he was appointed heir of all things . but in his death , as a testator , he made a bequeathment of them all unto the elect , appointing them to be heirs of god , coheirs with himself . and this also is required unto the nature and essence of a testament . . in a testament there is always an absolute grant made of the goods bequeathed , without condition or limitation . so is it here also ; the goods and inheritance of the kingdom of heaven are bequeathed absolutely unto all the elect , so as that no intervenience can defeat them of it . and what there is in the gospel which is the instrument of this testament , that prescribes conditions unto them , that exacts terms of obedience from them , it belongs unto it , as it is a covenant , and not as a testament . yet , . it is in the will and power of the testator , in and by his testament , to assign and determine both the time , season and way , whereby those to whom he hath bequeathed his goods , shall be admitted unto the actual possession of them . so is it in this case also . the lord christ , the great testator , hath determined the way whereby the elect shall come to be actually possest of their legacies , namely , by faith that is in him , acts . . so also he hath reserved the time and season of their conversion in this world , and entrance into future glory in his own hand and power . and these things belong unto the illustration of the comparison insisted on , although it be only one thing that the apostle argues from it , touching the necessity of the death of the testator . but notwithstanding these instances of agreement , between the new covenant and the testaments of men , whereby it appears to have in it in sundry respects the nature of a testament , yet in many things there is also a disagreement between them , evidencing that it is also a covenant , and abideth so , notwithstanding what it hath of the nature of a testament , from the death of the testator . as , . a testator amongst men ceaseth to have any right in , or use of the goods bequeathed by him , when once his testament is of force . and this is by reason of death , which destroys all title and use of them . but our testator devests himself neither of right nor possession , nor of the use of any of his goods . and this follows on a twofold difference , the one in the persons , the other in the goods , or things bequeathed . ( ) in the persons : for a testator , amongst men , dyeth absolutely ; he liveth not again in this world , but lieth down and riseth not , until the heavens be no more . hereon all right unto , and all use of the goods of this life , ceaseth for ever . our testator dyed actually and really to confirm his testament ; but ( ) he dyed not in his whole person ; ( ) in that nature wherein he dyed , he lived again , and is alive for evermore . hence all his goods are still in his own power . ( ) in the things themselves . for the goods bequeathed in the testaments of men , are of that nature , as that the propriety of them cannot be vested in many , so as that every one should have a right unto and the enjoyment of all , but in one onely . but the spiritual good things of the new testament are such , as that in all the riches and fulness of them , they may be in the possession of the testator ; and of those also unto whom they are bequeathed . christ parts with no grace from himself , he diminisheth not his own riches , nor exhausts any thing from his own fulness , by his communication of it unto others . hence also , . in the wills of men , if there be a bequeathment of goods made unto many , no one can enjoy the whole inheritance , but every one is to have his own share and portion only . but in and by the new testament , every one is made heir to the whole inheritance . all have the same , and every one hath the whole . for god himself thence becomes their portion , who is all unto all , and all unto every one . . in humane testaments , the goods bequeathed are such only as either descended unto the testators from their progenitors , or were acquired during their lives by their own industry . by their death they obtained no new right or title unto any thing , only what they had before , is now disposed of according unto their wills. but our testator , according unto an antecedent contract between god the father and him , purchased the whole inheritance by his own blood , obtaining for us eternal redemption . . they differ principally in this , that a testament amongst men , is no more but meerly so ; it is not moreover a solemn covenant that needs a confirmation suited thereunto . the bare signification of the will of the testator witnessed unto , is sufficient unto its constitution and confirmation . but in this mystery the testament is not meerly so , but a covenant also . hence it was not sufficient unto its force and establishment , that the testator should dye only ; but it was also required that he should offer himself in sacrifice by the shedding of his blood , unto its confirmation . these things i have observed , because as , we shall see , the apostle in the progress of his discourse , doth not confine himself unto this notion of a testament , but treats of it principally as it had the nature of a covenant . and we may here observe , . it is a great and gracious condescension in the holy spirit , to give encouragement and confirmation unto our faith , by a representation of the truth and reality of spiritual things , in those which are temporal and agreeing with them in their general nature , whereby they are presented unto the common understandings of men. this way of proceeding the apostle calls a speaking , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gal. . . after the manner of men . of the same kind were all the parables used by our saviour ; for it is all one whether these representations be taken from things real , or from those which according unto the same rule of reason and right , are framed on purpose for that end . . there is an irrevocable grant of the whole inheritance of grace and glory , made unto the elect in the new covenant . without this it could not in any sense have the nature of a testament , nor that name given unto it . for a testament is such a free grant , and nothing else . and our best plea for them , for an interest in them , for a participation of them , before god , is from the free grant and donation of them , in the testament of jesus christ. . as the grant of these things is free and absolute , so the enjoyment of them is secured from all interveniences by the death of the testator . ver . xviii , xix , xx , xxi , xxii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; unde ; hence , therefore , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , propter hoc , quia , propter . for this cause . and hence it is : arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was confirmed , dedicatum fuit ; was dedicated , consecrated , separated unto sacred use . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. when the whole command was enjoyned . vul. lat. lecto omni mandato legis : the command of the law being read ; taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same . arias exposito secundum legem . most cum recitasset ; having repeated , recited , namely out of the book . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the syriack reads only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of an heifer ; as the arabick omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , of goats , it may be in compliance with the story in moses , without cause , as we shall see . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted in the syriack . whereupon neither the first ( testament ) was dedicated without blood. for when moses had spoken every precept to all the people according to the law , he took the blood of calves and of goats with water and scarlet wool , and hyssop , and sprinkled both the book and all the people ; saying , this is the blood of the testament which god hath enjoyned unto you . moreover he sprinkled with blood , both the tabernacle , and all the vessels of the ministry ; and almost all things are by the law purged with blood ; and without shedding of blood is no remission . what we have before observed is fully confirmed in this discourse ; namely , that the apostle intended not to argue absolutely and precisely from the name and nature of a testament properly so called , and the use of it among men . for he makes use of these things no further , but as unto what such a testament hath in common with a solemn covenant ; which is , that they are both confirmed and ratified by death . wherefore it was necessary that the new testament , as it was a testament , should be confirmed by death ; and as it had the nature of a covenant , it was to be so by such a death as was accompanyed by blood-shedding . the former was proved before from the general nature and notion of a testament ; the latter is here proved at large from the way and manner , whereby the first covenant was confirmed or dedicated . but the apostle in this discourse , doth not intend merely to prove that the first covenant was dedicated with blood , which might have been dispatched in a very few words : but he declares moreover in general what was the use of blood in sacrifices on all occasions under the law ; whereby he demonstrates the use and efficacy of the blood of christ , as unto all the ends of the new covenant . and the ends of the use of blood under the old testament he declares to have been two ; namely purification and pardon , both which are comprised in that one of the expiation of sin. and these things are all of them applyed unto the blood and sacrifice of christ in the following verses . in the exposition of this context we must do three things , ( ) consider the difficulties that are in it . ( ) declare the scope , design , and force of the argument contained in it . ( ) explain the particular passages of the whole . . sundry difficulties there are in this context which arise from hence , that the account which the apostle gives of the dedication of the first covenant , and of the tabernacle , seems to differ in sundry things from that given by moses , when all things were actually done by him , as it is recorded , exod. . and they are these that follow . . that the blood which moses took , was the blood of calves and goats whereas there is no mention of any goats or their blood , in the story of moses . . that he took water , scarlet-wool , and hyssop , to sprinkle it withal ; whereas none of them are reported in that story . . that he sprinkled the book in particular ; which moses doth not affirm . . that he sprinkled all the people ; that is , the people indefinitely , for all the individuals of them could not be sprinkled . . there are some differences in the words , which moses spake in the dedication of the covenant , as laid down ver . . . that he sprinkled the tabernacle with blood , and all the vessels of it ; when at the time of the making , and solemn confirmation of the covenant , the tabernacle was not erected , nor the vessels of its ministry yet made . for the removal of these difficulties some things must be premised in general ; and then they shall all of them be considered distinctly . . this is taken as fixed , that the apostle wrote this epistle by divine inspiration . having evidence here of abundantly satisfactory , it is the vainest thing imaginable , and that which discovers a frame of mind disposed to cavil at things divine , if from the difficulties of any one passage , we should reflect on the authority of the whole , as some have done on this occasion . but i shall say with some confidence , he never understood any one chapter of the epistle , nay , nor any one verse of it aright , who did or doth question its divine original . there is nothing humane in it , that savours , i mean , of humane infirmity , but the whole and every part of it , are animated by the wisdom and authority of its author . and those who have pretended to be otherwise minded on such slight occasions as that before us , have but proclaimed their own want of experience in things divine . but ; . there is nothing in all that is here affirmed by the apostle , which hath the least appearance of contradiction unto any thing that is recorded by moses in the story of these things . yea , as i shall shew , without the consideration and addition of the things here mentioned by the apostle , we cannot aright apprehend nor understand the account that is given by him . this will be made evident in the consideration of the particulars , wherein the difference between them is supposed to consist . . the apostle doth not take his account of the things here put together by him from any one place in moses , but gathers up what is declared in the law , in several places unto various ends. for as hath been declared , he doth not design only to prove the dedication of the covenant by blood , but to shew also the whole use of blood under the law , as unto purification and remission of sin. and this he doth to declare the vertue and efficacy of the blood of christ under the new testament , whereunto he makes an application of all these things in the verses ensuing . wherefore he gathers into one head , sundry things wherein the sprinkling of blood was of use under the law , as they are occasionally expressed in sundry places . and this one observation removes all the difficulties of the context ; which all arise from this one supposition , that the apostle gives here an account only of what was done at the dedication of the first covenant . so in particular by the addition of those particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . . which we well render , moreover , he plainly intimates that what he affirms of the tabernacle and the vessels of its ministry , was that which was done afterwards , at another time , and not when the covenant was first confirmed . on these grounds we shall see that the account given of these things by the apostle is a necessary exposition of the record made of them by moses , and no more . . he affirms , that moses took the blood , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of calves and goats . and there is a double difficulty herein ; for , ( ) the blood that moses so used was the blood of oxen , exod. . , . which seems not to be well rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of calves . but this hath no weight in it . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word there used , signifies all cattle of the herd , great and small ; every thing that is generis bovini : and there is no necessity from the words , that we should render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there by oxen , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here by calves ; we might have rendered both words by bullocks . but ( ) there is no mention at all of goats in the story of moses , and as we observed it is here omitted by the syriack translator , but without cause . ans. . there were two sorts of offerings that were made on this occasion ; ( ) burnt-offerings ; ( ) peace-offerings , exod. . . they offered burnt-offerings and sacrificed peace-offerings . the distinct expression of them , proves the offerings to have been destinct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they offered burnt offerings , and they sacrificed , or slew peace-offerings ; and as for the peace-offerings , it is said that they were of bullocks or oxen ; but it is not said of what sort the burnt-offerings were . yea , and it may be that although bullocks only are mentioned , yet that goats also were sacrificed in this peace-offering . for it is so far from being true , what ribera observes on the place , that a goat was never offered for a peace-offering , that the contrary unto it , is directly expressed in the institution of the peace-offering , deut. . . wherefore the blood of goats might be used in the peace-offering , though it be not mentioned by moses . but , . the apostle observes that one end of the sacrifice at the dedication of the first covenant was purging and making attonement , ver . , . for in all solemn sacrifices blood was sprinkled on the holy things , to purify them , and make attonement for them , deut. . , , . now this was not to be done , but by the blood of an expiatory sacrifice , it was not to be done by the blood of peace-offerings . wherefore the burnt-offerings mentioned by moses were expiatory sacrifices , to purge and make attonement . and this sacrifice was principally of goats , deut. . . wherefore the text of moses cannot be well understood without this exposition of the apostle . and we may add hereunto also , that although the blood of the peace-offering was sprinkled on the altar , deut. . . yet was it not sprinkled on the people , as this blood was ; wherefore there was the use of the blood of goats also as a sin-offering in this great sacrifice . . in the dedication of the priests , these two sorts of offerings were conjoyned ; namely , peace-offerings and sin-offerings , or burnt offerings for sin , as here they were . and therein expresly the blood of goats was used , namely , in the sin-offerings , as the blood of bullocks was in the peace-offering , lev. . , . neither is there mention any where of burnt-offerings or sin-offerings and peace-offerings to be offered together , but that one of them was of goats ; and therefore was so infallibly at this time ; as the apostle declares . . it is affirmed in the text , that he took the blood with water , scarlet-wool , and hyssop and sprinkled it ; but there is mention of none of these things in the story of moses , but only that he sprinkled the blood . but the answer hereunto is plain and easie . blood under the law was sprinkled either in less or greater quantities . hereon there were two ways of sprinkling ; the one was with the finger , when a small quantity of blood , it may be , some few drops of it were to be sprinkled , it was done with the finger ; levit. . . chap. . . the quantity being small , though the blood were immixed , and almost congealed , it might be so sprinkled . but there was a sprinkling whereunto a greater proportion of blood was required ; as namely , when an house was to be sprinkled and thereby purifyed ; this was done by mixing running water with the blood , and then sprinkling it with scarlet-wool and hyssop . levit. . , , . for these things were needful thereunto . the water prevented the blood , from being so congealed , as that it would not be sprinkled in any quantity . the scarlet-wool took up a quantity of it , out of the vessel wherein it was ; and the bunch of hyssop was the sprinkler . whereupon when moses sprinkled the altar , book and people , he did it by one of these two ways ; for other there was none . the first way he could not do it , namely , with his finger , because it was to be done in a great quantity . for moses took that half of it that was to be sprinkled on the people and put it into basons , exod. . , . it was therefore infallibly done this latter way according as our apostle declares . . it is added by the apostle that he sprinkled the book which is not expressed in the story . but the design of the apostle is to express at large the whole solemnity of the confirmation of the first covenant , especially not to omit any thing that blood was applyed unto ; because in the application he referrs the purification and dedication of all things belonging unto the new covenant , unto the blood of christ. and this was the order of the things which concerned the book . moses coming down from the mount , told the people by word of mouth , all things which god had spoken unto him , or the sum and substance of the covenant which he would make with them , ver . . and moses came and told the people all the words of the lord ; that is , the words spoken on mount sinai , the ten commandments , and all the judgments of the lord , that is , all the laws contained in chap. , , . with this title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these are the judgments , chap. . . upon the oral rehearsal of these words and judgments the people gave their consent unto the terms of the covenant . the people answered with one voice , all the words which the lord hath said , we will do , ver . . hereon moses made a record , or wrote all the words of the lord in a book ; ver . . this being done , the altar and pillars were prepared , ver . . and it is evident that the book which he had written was laid on the altar , though it be not expressed . when this was done , he sprinkled the blood on the altar , ver . . after which , when the book had been sprinkled with blood as it lay on the altar , it is said , he took the book , that is , off from the altar , and read in the audience of the people , ver . . the book being now sprinkled with blood , as the instrument and record of the covenant between god and the people , the very same words which were before spoken unto the people are now recited or read out of the book . and this could be done for no other reason , but that the book it self being now sprinkled with the blood of the covenant , it was dedicated to be the sacred record thereof . . in the text of moses it is said that he sprinkled the people ; in explanation whereof the apostle affirms that he sprinkled all the people . and it was necessary that so it should be , and that none of them should be excluded from this sprinkling . for they were all taken into covenant with god ; men , women and children . but it must be granted , that for the blood to be actually sprinkled on all individuals in such a numberless multitude , is next unto what is naturally impossible ; wherefore it was done in their representatives ; and what is done towards representatives as such , is done equally towards all whom they do represent . and the whole people , had two representatives that day . ( ) the twelve pillars of stone that were set up to represent their twelve tribes , and , it may be , to signifie their hard and stony heart under that covenant , ver . . whereas those pillars were placed close by the altar , some suppose that they were sprinkled as representing the twelve tribes . ( ) there was the heads of their tribes , the chief of the house of their fathers , and the elders , who drew nigh unto moses and were sprinkled with blood , in the name and place of all the people , who were that day taken into covenant . . the words which moses spake unto the people upon the sprinkling of the blood , are not absolutely the same in the story , and in the repetition of it by the apostle . but this is usual with him in all his quotations out of the old testament in this epistle . he expresseth the true sense of them , but doth not curiously and precisely render the sense of every word and syllable in them . . the last difficulty in this context , and that which hath an appearance of the greatest , is in what the apostle affirmes concerning the tabernacle and all the vessels of it ; namely , that moses sprinkled them all with blood. and the time which he seems to speak of , is that of the dedication of the first covenant . hence a twofold difficulty doth arise ; first , as unto the time ; and secondly , as unto the thing it self . for at the time of the dedication of the first covenant , the tabernacle was not yet made or erected , and so could not then be sprinkled with blood. and afterwards when the tabernacle was erected , and all the vessels brought into it , there is no mention that either it or any of them were sprinkled with blood , but only anointed with the holy oyl , exod. . , , . wherefore , as unto the first , i say , the apostle doth plainly distinguish what he affirms of the tabernacle , from the time of the dedication of the first covenant . the manner of his introduction of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and moreover the tabernacle , doth plainly intimate a progress unto another time and occasion . wherefore the words of ver . concerning the sprinkling of the tabernacle and its vessels , do relate unto what follows , ver . . and almost all things are by the law purged with blood ; and not unto those that precede about the dedication of the first covenant . for the argument he hath in hand is not confined unto the use of blood only in that dedication , but respects the whole use of the blood of sacrifices under the law ; which in these words he proceeds unto , and closeth in the next verse . and this wholly removes the first difficulty . and as unto the second , expositors generally answer , that aspersion or sprinkling with blood , did commonly precede unction with the holy oyl . and as unto the garments of the priests , which were the vessels or utensils of the tabernacle , it was appointed that they should be sprinkled with blood ; exod. . . and so it may be supposed that the residue of them were also . but to me this is not satisfactory . and be it spoken without offence , expositors have generally mistaken the nature of the argument of the apostle in these words . for he argues not from the first dedication of the tabernacle and its vessels , which , for ought appears , was by unction only ; but making , as wee observed before , a progress unto the farther use of the blood of sacrifices in purging according to the law , he giveth an instance in what was done with respect unto the tabernacle and all its vessels , and that constantly and solemnly every year ; and this he doth to prove his general assertion in the next verse , that under the law almost all things were purged with blood. and moses is here said to do what he appointed should be done . by his institution , that is , the institution of the law , the tabernacle and all the vessels of it were sprinkled with blood. and this was done solemnly once every year ; an account whereof is given , levit. . , , , , , . on the solemn day of attonement , the high priest was to sprinkle the mercy-seat , the altar , and the whole tabernacle with blood , to make an attonement for them , because of the uncleannesses of the children of israel , the tabernacle remaining among them in the midst of their uncleannesses ; ver . . this he takes notice of , not to prove the dedication of the first covenant with what belonged thereunto with blood , but the use of blood in general to make attonement , and the impossibility of expiation and pardon without it . this is the design and sense of the apostle and no other . wherefore we may conclude , that the account here given , concerning the dedication of the first covenant , and the use of blood for purification under the law , is so far from containing any thing opposite unto or discrepant from the records of moses concerning the same things ; that it gives us a full and clear exposition of them . the second thing to be considered , is the nature of the argument in this context ; and there are three things in it , neither of which must be omitted in the exposition of the words . he designeth , . to prove yet farther the necessuy of the death of christ , as he was the mediator of the new testament , both as it had the nature of a testament , and that also of a solemn covenant . . to declare the necessity of the kind of his death , in the way of a sacrifice by the effusion of blood ; because the testament as it had the nature of a solemn covenant was confirmed and ratifyed thereby . . to manifest the necessity of shedding of blood in the confirmation of the covenant , because of the expiation , purging , and pardon of sin thereby . how these things are proved , we shall see in the exposition of the words . there are in the words themselves , . a proposition of the principal truth asserted ; ver . . . the confirmation of that proposition ; which is twofold , ( ) from what moses did , ver . . ( ) from what he said , ver . . . a farther illustration of the same truth , by other instances , ver . . . a general inference or conclusion from the whole , comprizing the substance of what he intended to demonstrate . in the proposition there are five things considerable . ( ) a note of introduction ; whereupon . ( ) the quality of the proposition , it is negative ; neither was . ( ) the subject spoken of ; the first . ( ) what is affirmed of it ; it was dedicated . ( ) the way and manner thereof ; it was not without blood. . the note of introduction is in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the apostle frequently makes use of in this epistle , as a note of inference in those discourses which are argumentative . we render it by therefore , and wherefore ; here , whereupon . for it intimates a confirmation of a general rule by especially instances . he had before laid it down as a general maxime , that a testament was to be confirmed by death . for thereupon the first testament was confirmed with the blood of sacrifices shed in their death . wherefore let not any think strange that the new testament was confirmed by the death of the testator ; for this is so necessary , that even in the confirmation of the first there was that which was analogous unto it . and moreover , it was death in such a way , as was required unto the confirmation of a solemn covenant . ii. the proposition hath a double negative in it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neither was it without blood ; that is , it was with blood , and could not otherwise be . iii. the subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; testament , or covenant . and herein the apostle declares what he precisely intended by the first or old covenant , whereof he discoursed at large , chap. . it was the covenant made with the people at horeb. for that and no other was dedicated in the way here described . and to take a brief prospect into this covenant , the things ensuing may be observed . . the matter of it , or the terms of it materially considered , before it had the formal nature of a covenant . and these were all the things that were written in the book , before it was laid on the altar . namely , it was that epitome of the whole law which is contained in chap. , , , , of exodus . and other commands and institutions that were given afterwards , belonged unto this covenant reductively . the substance of it was contained in the book then written . . the manner of the revelation of these terms of the covenant . being proposed on the part of god , and the terms of it being entirely of his choosing and proposal , he was to reveal , declare , and make them known . and this he did two wayes . ( ) as unto the foundation , and substance of the whole in the decalogue . he spake it himself on the mount , in the way and manner declared ; exod. . . ( ) as unto the following judgments , statutes , and rites , directive of their walking before god , according to the former fundamental rule of the covenant . these he declared by revelation unto moses ; and they are contained in the , , and chapters . . the manner of its proposal ; and this also was twofold . ( ) preparatory . for before the solemn covenanting between god and the people , moses declared all the matter of it unto the people , that they might consider well of it , and whether they would consent to enter into covenant with god on those terms , whereon they gave their approbation of them . ( ) solemn , in their actual and absolute acceptance of it , whereby they became obliged throughout their generations . this was on the reading of it out of the book , after it was sprinkled with the blood of the covenant on the altar , ver . . . the author of this covenant was god himself . the covenant which the lord hath made with you ; ver . . and immediately after , he is thereon called the god of israel ; ver . . which is the first time he was called so ; and it was by vertue of this covenant . and the pledge or token of his presence , as covenanting , was the altar , the altar of jehovah ; as there was a representative pledge of the presence of the people in the twelve pillars or statues . . those with whom this covenant was made were the people ; that is , all the people , as the apostle speaks , none exempted or excluded . it was made with the men , women , and children ; deut. . . even all on whom was the blood of the covenant , as it was on the women ; or the token of the covenant , as it was on the male children in circumcision ; or both , as in all the men of israel . . the manner on the part of the people of entring into covenant with god , was in two acts before mentioned . ( ) in a previous approbation of the matter of it ; ( ) in a solemn engagement into it ; and this was the foundation of the church of israel . this is that covenant whereof there is afterwards in the scripture such frequent mention between god and that people , the sole foundation of all especial relation between him and them . for they took the observation of its terms on themselves for their posterity in all generations until the end should be . on their obedience hereunto , or neglect hereof , depended their life and death in the land of canaan . no farther did the precepts and promises of it , in it self extend . but whereas it did not disanull the promise that was made unto abraham , and confirmed with the oath of god , four hundred years before , and had annexed unto it many institutions and ordinances , prefigurative and significant of heavenly things ; the people under it , had a right unto , and directions for the attaining of an eternal inheritance . and something we may hence observe . . the foundation of a church-state among any people , wherein god is to be honoured in ordinances of instituted worship , is laid in a solemn covenant between him and them . so it was with this church of israel . before this they served god in their families , by vertue of the promise made unto abraham ; but now the whole people were gathered into a church-state , to worship him according to the terms , institutions and ordinances of the covenant . nor doth god oblige any unto instituted worship , but by vertue of a covenant . unto natural worship and obedience we are all obliged by vertue of the law of creation and what belongs thereunto . and god may by a meer act of soveraignty prescribe unto us the observation of what rites and ordinances in divine service he pleaseth . but he will have all our obedience to be voluntary , and all our service to be reasonable . wherefore , although the prescription of such rites be an act of soveraign pleasure , yet god will not oblige us unto the observance of them , but by vertue of a covenant between him and us , wherein we voluntarily consent unto and accept of the terms of it , whereby those ordinances of worship are prescribed unto us . and it will hence follow , ( . ) that men mistake themselves , when they suppose that they are interested in a church-state by tradition , custom , or as it were by chance , they know not how . there is nothing but covenanting with god that will enstate us in this priviledge . and therein we do take upon our selves the observance of all the terms of the new covenant . and they are of two sorts ; ( ) internal and moral , in faith , repentance and obedience . ( ) such as concern the external worship of the gospel , in the ordinances and institutions of it . without such a covenant formally or virtually made , there can be no church-state . i speak not at all of any such covenants as men may make or have made among themselves , and with god , upon a mixture of things sacred , civil and political , with such sanctions as they find out , and agree upon among themselves . for whatever may be the nature , use or end of such covenants , they no way belong unto that concerning which we treat . for no terms are to be brought hereinto , but such as belong directly unto the obedience and ordinances of the new testament . nor was there any thing to be added unto or taken from the express terms of the old covenant , whereby the church-state of israel was constituted . and this was the entire rule of gods dealing with them . the only question concerning them was , whether they had kept the terms of the covenant or no. and when things fell into disorder among them , as they did frequently , as the sum of gods charge against them was that they had broken his covenant ; so the reformation of things attempted by their godly kings before , and others after the captivity , was by reducing the people to renew this covenant without any addition , alteration or mixture of things of another nature . ( . ) that so much disorder in the worship of god under the gospel , hath entered into many churches , and that there is so much negligence in all sorts of persons , about the observance of evangelical institutions , so little conscientious care about them , or reverence in the use of them , or benefit received by them ; it is all much from hence , that men understand not aright the foundation of that obedience unto god , which is required in them and by them . this indeed is no other but that solemn covenant between god and the whole church , wherein the church takes upon it self their due observance . this renders our obedience in them and by them , no less necessary than any duties of moral obedience whatever . but this being not considered as it ought , men have used their supposed liberty , or rather fallen into great licentiousness in the use of them , and few have that conscientious regard unto them , which it is their duty to have . . approbation of the terms of the covenant , consent unto them , and solemn acceptance of them , are required on our part unto the establishment of any covenant between god and us , and our participation of the benefits of it . thus solemnly did the people here enter into covenant with god , whereby a peculiar relation was established between him and them . the meer proposal of the covenant and the terms of it unto us , which is done in the preaching of the gospel , will not make us partakers of any of the grace or benefits of it . yet this is that which most content themselves withal . it may be they proceed to the performance of some of the duties which are required therein ; but this answers not the design and way of god in dealing with men . when he hath proposed the terms of his covenant unto them , he doth neither compel them to accept of them , nor will be satisfied with such an obedience . he requires that upon a due consideration of them , we do approve of them , as those which answer his infinite wisdom and goodness , and such as are of eternal advantage unto us ; that they are all equal , holy , righteous and good. hereon he requires that we voluntarily choose and consent unto them , ingaging our selves solemnly unto the performance of them all and every one . this is required of us , if we intend any interest in the grace or glory prepared in the new covenant . . it was the way of god from the beginning , to take children of covenanters into the same covenant with their parents ; so he dealt with this people in the establishment of the first covenant , and he hath made no alteration herein in the establishment of the second . but we must proceed with the exposition of the words . iv. of this covenant it is affirmed , that it was consecrated with blood ; or was not dedicated without blood. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is solemnly to separate any thing unto a sacred use . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the same in hebrew . and it is not the sanction of the covenant absolutely , that the apostle intends in this expression , but the use of it . the covenant had its sanction , and was confirmed on the part of god , in offering of the sacrifices . in the killing of the beasts , and offering of their blood , did the ratification of the covenant consist . this is included and supposed in what is signified by the dedication of it . but this is not an effect of the shedding and offering of blood , but only of the sprinkling of it on the book and the people . thereby had it its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , its consecration or dedication unto sacred use , as the instrument of the peculiar church-relation between god and that people , whereof the book was the record . so was every thing consecrated unto its proper use under the law , as the apostle declares . this therefore is the meaning of the words ; that first covenant which god made with the people at mount sinai , wherein he became their god , the god of israel , and they became his people , was dedicated unto sacred use by blood , in that it was sprinkled on the book and the people , after part of the same blood had been offered in sacrifice at the altar . hence it follows that this which belongs so essentially unto the solemn confirmation of a covenant between god and the church , was necessary also unto the dedication and confirmation of the new covenant , which is that that is to be proved . it is by the authority of god alone that any thing can be effectually and unchangeably dedicated unto sacred use , so as to have force and efficacy given unto it thereby . but this dedication may be made by vertue of a general rule , as well as by an especial command . v. the assertion of the apostle concerning the dedication of the first covenant with blood , is confirmed by an account of the matter of fact , or what moses did therein . ver . . ver . xix . for when moses had spoken every precept unto all the people according unto the law ; he took the blood of calves and of goats , with water and scarlet wool and hyssop , and sprinkled both the book and all the people . there are two things considerable in the words . . the person made use of in the dedication of the covenant , which was moses . . what he did therein ; which is referred unto two heads . ( ) his speaking or reading the terms of the covenant , every precept out of the book . ( ) his sprinkling of the book and people with blood. . moses was the internuntius between god and the people in this great transaction . on gods part he was immediately called unto this employment . exod. . and on the part of the people he was chosen and desired by them to transact all things between god and them , in the making and confirmation of this covenant , because they were not able to bear the effects of gods immediate presence , exod. . . deut. . , , , , , . and this choice of a spokesman on their part , god did approve of , ver . . hence he became in a general sense a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a mediator between god and men in the giving of the law : gal. . . whatever therefore was done by moses in this whole affair of the dedication of the covenant on the part of god , or of the people , was firm and unalterable , he being a publick person authorized unto this work . and . there can be no covenant between god and men , but in the hand or by vertue of a mediator . the first covenant in the state of innocency , was immediately between god and man. but since the entrance of sin , it can be so no more . for ( ) man hath neither meetness nor confidence to treat immediately with god. nor ( ) any credit or reputation with him , so to be admitted as an undertaker in his own person . nor ( ) any ability to perform the conditions of any covenant with god. . a mediator may be either only an internuntius , a messenger , a days-man ; or also a surety and an undertaker . of the first sort was the mediator of the old covenant ; of the latter of the new. . none can interpose between god and a people in any sacred office , unless he be called of god and approved of the people , as was moses . dly . that which moses did in this affair , was first in way of preparation ; and there are three things in the account of it . ( ) what he did precisely . ( ) with respect unto whom . ( ) according to what rule or order he did it . . he spake every precept , vul. lat. lecto omni mandato ; having read every command ; which is the sense intended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as much in this place as recited . so it is rendred by most translators , cum recitasset , that is , when he had read in the book . for his first speaking unto the people , ver . . is not here intended , but his reading in the audience of the people , ver . . he spake what he read , that is , audibly ; so it is in the story : he read it in the audience of the people , so as that they might hear and understand . it is added by the apostle that he thus read , spake , recited every precept or command . he took the book of the covenant and read in the audience of the people , saith the text ; that is , the whole book , and all that was contained in it , or every precept . and the whole is reduced by the apostle unto precepts . it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eph. . . a law , a systeme of precepts . and it is so called to intimate the nature of that covenant . it consisted principally in precepts or commandments of obedience , promising no assistance for the performance of them . the new covenant is of another nature ; it is a covenant of promises . and although it hath precepts also requiring obedience , yet is it wholly founded in the promise , whereby strength and assistance for the performance of that obedience are given unto us . and the apostle doth well observe that moses read every precept unto the people : for all the good things they were to receive by vertue of that covenant , depended on the observation of every precept . for a curse was denounced against every one that continued not in all things written in the law to do them . deut. . . and we may observe ; . a covenant that consisted in meer precepts without an exhibition of spiritual strength to enable unto obedience , could never save sinners . the insufficiency of this covenant unto that end , is that which the apostle designs to prove in all this discourse . but thereon a double enquiry may be made . ( ) why god gave this covenant which was so insufficient unto this great end ? this question is proposed and answered by the apostle , gal. . . ( ) how then did any of the people yield obedience unto god , if the covenant exhibited no aid nor assistance unto it ? the apostle answereth in the same place ; that they received it by faith in the promise , which was given before , and not disanulled by this covenant . . in all our dealings with god , respect must be had unto every one of his precepts . and the reason hereof is given by the apostle james , namely , that the authority of god is the same in every one of them , and so may be despised in the neglect of the least as well as of the greatest . jam. . , . dly . to whom did moses thus read every precept ; it was , saith the apostle , to all the people . in the story it is said indefinitely , in the audience of the people ; as afterwards , he sprinkled the people . the apostle adds the note of universality in both places ; to all the people . for whereas these things were transacted with the representatives of the people , ( for it was naturally impossible that the one half of the individuals of them should hear moses reading ) they were all equally concerned in what was said and done . yet i do believe that after moses first told the people , that is , the elders of them , all the words of the law , ver . . there was means used by the elders and officers , to communicate the things , yea to repeat the words unto all the people , that they might be enabled to give their rational consent unto them . and we may observe ; . the first eminent use of the writing of the book of the law , that is , of any part of the scripture , ( for this book was the first that was written , ) was that it might be read unto the people . he gave not this book to be shut up by the priests ; to be concealed from the people , as containing mysteries unlawful to be divulged , or impossible to be understood . such conceits befell not the minds of men , until the power and ends of religion being lost , some got an opportunity to order the concerns of it unto their own worldly interest and advantage . . this book was both written and read in the language which the people understood and commonly spake . and a rule was herein prescribed unto the church in all ages ; if so be the example of the wisdom and care of god towards his church may be a rule unto us . . god never required the observance of any rites or duties of worship , without a previous warranty from his word . the people took not on them , they were not obliged unto obedience with respect unto any positive institutions , until moses had read unto them every precept out of the book . . the writing of this book was an eminent priviledge , now first granted unto the church , leading unto a more perfect and stable condition , then formerly it had enjoyed . hitherto it had lived on oral instructions , from traditions , and by new immediate revelations ; the evident defects whereof were now removed , and a standard of divine truth and instruction set up and fixed among them . dly . there is the rule whereby moses proceeded herein , or the warranty he had for what he did : according to the law. he read every precept according to the law. it cannot be the law in general that the apostle intends , for the greatest part of that doctrine which is so called , was not yet given or written ; nor doth it in any place contain any precept unto this purpose . wherefore it is a particular law , rule or command , that is intended . according unto the ordinance or appointment of god. such was the command that god gave unto moses for the framing of the tabernacle ; see thou make all things according to the pattern shewed thee in the mount. particularly it seems to be the agreement between god and the people , that moses should be the internuntius , the interpreter between them . according unto this rule , order or divine constitution , moses read all the words from god out of the book unto the people . or it may be the law may here be taken for the whole design of god in giving of the law ; so as that according unto the law , is no more but , according unto the soveraign wisdom and pleasure of god in giving of the law , with all things that belong unto its order and use. and it is good for us to look for gods especial warranty , for what we undertake to do in his service . the second thing in the words is , what moses did immediately and directly towards the dedication or consecration of this covenant . and there are three things to this purpose mentioned . ( ) what he made use of . ( ) how he used it . ( ) with respect unto what and whom . . the first is expressed in these words . he took the blood of calves and goats , with water and scarlet-wool and hyssop . he took the blood of the beasts that were offered for burnt-offerings and peace-offerings ; ver . , . unto this end , in their slaying he took all their blood in basons ; and made an equal division of it . the one half he sprinkled on the altar ; and the other half he sprinkled on the people . that which was sprinkled on the altar , was gods part ; and the other was put on the people . both the mutual stipulation of god and the congregation in this covenant , and the equality of it , or the equity of its terms , were denoted hereby . and herein lies the principal force of the apostles argument in these words : blood was used in the dedication of the first covenant . this was the blood of the beasts offered in sacrifice unto god. wherefore both death , and death by blood-sheding , was required unto the confirmation of a covenant . so also therefore must the new covenant be confirmed , but with blood and a sacrifice far more precious than they were . this distribution of blood , that half of it was on the altar , and half of it on the people ; the one to make attonement , the other to purifie or sanctifie ; was to teach the two-fold efficacy of the blood of christ , in making attonement for sin unto our justification , and the purifying of our natures in sanctification . . with this blood he took the things mentioned with respect unto its use , which was sprinkling . the manner of it was in part declared before . the blood being put into basons , and having water mixed with it to keep it fluid and aspersible , he took a bunch or bundle of hyssop bound up with scarlet wool , and dipping it into the basons sprinkled the blood , until it was all spent in that service . this rite or way of sprinkling was chosen of god as an expressive token or sign of the effectual communication of the benefits of the covenant unto them that were sprinkled . hence the communication of the benefits of the death of christ unto sanctification is called the sprinkling of his blood. pet. . . and our apostle comprizeth all the effects of it unto that end , under the name of the blood of sprinkling , chap. . . and i fear that those who have used the expression with some contempt , when applyed by themselves unto the sign of the communication of the benefits of the death of christ in baptisme , have not observed that reverence of holy things , that is required of us . for this symbol of sprinkling was that which god himself chose and appointed , as a meet and apt token of the communication of covenant-mercy , that is , of his grace in christ jesus unto our souls . and , the blood of the covenant will not benefit or advantage us without an especial and particular application of it unto our own souls and consciences . if it be not as well sprinkled upon us , as it was offered unto god , it will not avail us . the blood of christ was not divided as was that of these sacrifices , the one half being on the altar , the other on the people ; but the efficacy of the whole produced both these effects , yet so , as that the one will not profit us without the other . we shall have no benefit of the attonement made at the altar , unless we have its efficacy on our own souls unto their purification . and this we cannot have unless it be sprinkled on us ; unless particular application be made of it unto us by the holy ghost , in and by an especial act of faith in our selves . . the object of this act of sprinkling was the book it self and all the people . the same blood was on the book wherein the covenant was recorded , and the people that entred into it . but whereas this sprinkling was for purifying and purging , it may be enquired , unto what end the book it self was sprinkled , which was holy and undefiled ? i answer ; there were two things necessary unto the dedication of the covenant with all that belonged unto it . ( ) attonement . ( ) purification ; and in both these respects it was necessary that the book it self should be sprinkled . ( ) as we observed before , it was sprinkled as it lay upon the altar , where attonement was made ; and this was plainly to signifie that attonement was to be made by blood , for sins committed against that book or the law contained in it . without this that book would have been unto the people like that given to ezekiel , that was written within and without , and there was written therein lamentations and mourning and woe ; chap. . . nothing but curse and death could they expect from it . but the sprinkling of it with blood as it lay upon the altar , was a testimony and assurance , that attonement should be made by blood , for the sins against it , which was the life of the things . ( ) the book in it self was pure and holy ; and so are all gods institutions ; but unto us every thing is unclean that is not sprinkled with the blood of christ. so afterwards the tabernacle and all the vessels of it were purified every year with blood , because of the uncleannesses of the people in their transgressions . levit. . wherefore on both these accounts , it was necessary that the book it self should be sprinkled . the blood thus sprinkled was mingled with water . the natural reason of it was , as we observed , to keep it fluid and aspersible . but there was a mystery in it also . that the blood of christ was typified by this blood of the sacrifices used in the dedication of the old covenant , it is the apostle's design to declare . and it is probable that this mixture of it with water might represent that blood and water which came out of his side when it was pierced . for the mystery thereof was very great . hence that apostle which saw it and bare record of it in particular . joh. . , . affirms likewise that he came by water and blood ; and not by blood only , epist. chap. . ver . . he came not only to make attonement for us with his blood , that we might be justifyed ; but to sprinkle us with the efficacy of his blood in the communication of the spirit of sanctification compared unto water . for the sprinkler it self composed of scarlet wool and hyssop , i doubt not but that the humane nature of christ , whereby and through which all grace is communicated unto us , ( for of his fulness we receive , and grace for grace ) was signified by it . but the analogie and similitude between them are not so evident , as they are with respect unto some other types . the hyssop was an humble plant , the meanest of them , yet of a sweet savour , . kings . . so was the lord christ amongst men in the days of his flesh , in comparison of the tall cedars of the earth . hence was his complaint ; that he was as a worm and no man , a reproach of men , and despised of the people ; psal. . . and the scarlet wool might represent him as red in the blood of his sacrifice . but i will not press these things , of whose interpretation we have not a certain rule . secondly ; the principal truth asserted is confirmed by what moses said , as well as what he did . ver . xx. saying ; this is the blood of the testament which god hath enjoyned unto you . the difference between the words of moses and the repetition of them by the apostle is not material , as unto the sense of them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold , in moses , is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this ; both demonstrative notes of the same thing . for in pronouncing of the words moses shewed the blood unto the people ; and so behold the blood , is all one as if he had said , this is the blood. the making of the covenant in the words of moses is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath cut , divided , solemnly made . this the apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath enjoyned or commanded you . and this he doth partly to signify the foundation of the people's acceptance of that covenant , which was the authority of god , enjoyning them or requiring them so to do ; partly to intimate the nature of the covenant it self which consisted in precepts and injunctions principally , and not absolutely in promises as the new covenant doth . the last words of moses , concerning all these words , the apostle omits . for he includes the sense of them in that word , which the lord commanded you . for he hath respect therein both unto the words themselves written in the book , which were precepts and injunctions , as also the command of god for the acceptance of the covenant . that which moses said , is , this is the blood of the testament . hence the apostle proves that death and the shedding of blood therein was necessary unto the consecration and establishment of the first testament . for so moses expresly affirms in the dedication of it ; this is the blood of the covenant ; without which it could not have been a firm covenant between god and the people ; not i confess from the nature of a covenant in general ; for a covenant may be solemnly established without death or blood ; but from the especial end of that covenant , which in the confirmation of it , was to prefigure the confirmation of that new covenant , which could not be established but with the blood of a sacrifice . and this adds both force and evidence unto the apostles argument . for , he proves the necessity of the death and blood-shedding or sacrifice of christ in the confirmation of the new covenant , from hence , that the old covenant which in the dedication of it was prefigurative hereof , was not confirmed without blood. wherefore , whereas god had solemnly promised to make a new covenant with the church , and that different from or not according unto the old , which he had proved in the foregoing chapter , it follows unavoidably , that it was to be confirmed with the blood of the mediator , ( for by the blood of beasts it could not be ) which is that truth wherein he did instruct them ; and nothing was more cogent to take off the scandal of the cross and of the sufferings of christ. for the enuntiation it self , this is the blood of the covenant , it is figurative and sacramental . the covenant had no blood of its own ; but the blood of the sacrifices is called the blood of the covenant , because the covenant was dedicated and established by it . neither was the covenant really established by it . for it was the truth of god on the one hand , and the stability of the people in their professed obedience on the other , that the establishment of the covenant depended on . but this blood was a confirmatory sign of it , a token between god and the people of their mutual engagements in that covenant . so the paschal lamb was called gods pass-over , because it was a sign and token of gods passing over the houses of the israelites when he destroyed the aegyptians , exod. . , . with reference it was unto those sacramental expressions , which the church under the old testament was accustomed unto , that our lord jesus christ , in the institution of the sacrament of the supper , called the bread and the wine , whose use he appointed therein , by the names of his body and blood ; and any other interpretation of the words wholly overthrows the nature of that holy ordinance . wherefore this blood was a confirmatory sign of the covenant . and it was so , ( ) from gods institution , he appointed it so to be , as is express in the words of moses . ( ) from an implication of the interest of both parties in the blood of the sacrifice ; god , unto whom it was offered , and the people on whom it was sprinkled . for it being the blood of beasts that were slain , in this use of it each party as it were engaged their lives unto the observation and performance of what was respectively undertaken by them . ( ) typically , in that it represented the blood of christ , and fore-signified the necessity of it unto the confirmation of the new covenant ; see zech. . . matth. . . luk. . . cor. . . so was it the blood of the covenant , in that it was a sign between god and the people of their mutual consent unto it , and their taking on themselves the performance of the terms of it , on the one side and the other . the condescension of god in making a covenant with men , especially in the ways of the confirmation of it , is a blessed object of all holy admiration . for , ( ) the infinite distance and disproportion that is between him and us , both in nature and state or condition ; ( ) the ends of this covenant which are all unto our eternal advantage , he standing in no need of us or our obedience ; ( ) the obligation that he takes upon himself unto the performance of the terms of it , whereas he might righteously deal with us in a way of meer soveraignity ; ( ) the nature of the assurance he gives us thereof , by the blood of the sacrifice , confirmed with his oath ; do all set forth the ineffable glory of this condescension . and this will at length be made manifest in the eternal blessedness of them by whom this covenant is embraced , and the eternal misery of them by whom it is refused . the apostle having given this full confirmation unto his principal assertion , he adds , for the illustration of it , the use and efficacy of blood , that is , the blood of sacrifices , unto purification and attonement . ver . xxi , xxii . moreover he sprinkled with blood both the tabernacle and all the vessels of the ministry . and almost all things are by the law purged with blood ; and without shedding of blood is no remission . the manner of the introduction of this observation , ver . . by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and in like manner , do manifest that this is not a continuation of the former instance , in that which belongs thereunto ; but that there is a proceed unto another argument , to evince the farther use of the sprinkling of blood unto purification and attonement under the old testament . for the design of the apostle is not only to prove the necessity of the blood of christ in sacrifice , but also the efficacy of it in the taking away of sins . wherefore he shews that as the covenant it self was dedicated with blood , which proves the necessity of the blood of christ unto the confirmation of the new covenant ; so all the ways and means of solemn worship were purged and purified by the same means which demonstrates its efficacy . i will not absolutely oppose the usual interpretation of these words ; namely , that at the erection of the tabernacle , and the dedication of it with all its vessels and utensils , there was a sprinkling with blood , though not expresly mentioned by moses , for he only declares the unction of them with the holy oyl , exod. . , , . for as unto the garments of aaron and his sons , which belonged unto the service of the tabernacle , and were laid up in the holy places , it is expresly declared that they were sprinkled with blood , exod. . . and of the altar , that it was sprinkled when it was anointed , though it be not said wherewith . and josephus who was himself a priest , affirms that all the things belonging unto the sanctuary were dedicated with the sprinkling of the blood of the sacrifices ; which things are usually pleaded for this interpretation . i shall not as i said , absolutely reject it ; yet because it is evident that the apostle makes a progress in these words , from the necessity of the dedication of the covenant with blood , unto the use and efficacy of the sprinkling of blood in all holy administrations , that they might be accepted with god , i choose rather to referre the words unto that solemn sprinkling of the tabernacle and all the vessels of it by the high priest with blood of the expiatory sacrifice which was made annually on the day of attonement . this the introduction of these words by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth declare . as the covenant was dedicated with the sprinkling of blood , so in like manner afterwards , the tabernacle and all the vessels of it were sprinkled with blood unto their sacred use . all the difficulty in this interpretation is , that moses is said to do it . but that which we intend , was done by aaron and his successors . but this is no way to be compared with that of applying it unto the dedication of the tabernacle , wherein there was no mention made of blood or its sprinkling , but of anointing only . wherefore moses is said to do what he appointed to be done , what the law required which was given by him . so moses is frequently used for the law given by him . act. . . for moses of old time hath in every city them that preach him , being read in the synagogues every sabbath-day ; that is , the law. moses then sprinkled the tabernacle , in that by an everlasting ordinance he appointed that it should be done . and the words following , ver . . declare that the apostle speaks not of dedication but of expiation and purification . this sprinkling therefore of the tabernacle and its vessels was that which was done annually on the day of attonement , levit. . , , . for therein , as the apostle speaks , both the tabernacle and all the vessels of the ministry were sprinkled with blood ; as the ark , the mercy-seat , and the altar of incense ; and the end of it was to purge them because of the uncleannesses of the people , which is that the apostle intends . and that which we are taught herein , is , that i. in all things wherein we have to do with god , whereby we approach unto him , it is the blood of christ , and the application of it unto our consciences , that gives us a gracious acceptance with him . without this all is unclean and defiled . ii. even holy things and institutions , that are in themselves clean and unpolluted , are relatively defiled , by the unholiness of them that use them ; defiled unto them . so was the tabernacle because of the uncleannesses of the people among whom it was . for unto the unclean all things are unclean . from this whole discourse the apostle makes an inference which he afterwards applies at large unto his present purpose . ver . xxii . and almost all things are by the law purged with blood ; and without shedding of blood is no remission . there are two parts of this verse ; or there is a double assertion in it . ( ) that almost all things are by the law purged with blood. ( ) that without shedding of blood is no remission . in the first of these there is considerable the assertion it self , and the limitation of it . . the assertion it self is , that by the law all things were purged with blood ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according unto the law ; the rule , the commands , the institution of it ; in that way of worship , faith and obedience , which the people were obliged unto by the law. according unto the law , there was a necessity of the blood of sacrifices for the purging of sin , and making of attonement . this he inferres and concludes from what he had said before , concerning the dedication of the covenant , and the purification of the tabernacle with all the vessels of its ministry . and from hence he designs to prove the necessity of the death of christ , and the efficacy of his blood for the purging of sin , whereof those legal things were types and representations . of these legal purifications , or purgings by blood , we have treated already . . the limitation of this assertion is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , almost . some few purifications there were under the law that were not by blood. such , as some judge , was that by the ashes of an heifer mingled with water ; whereof we have treated on ver . . but i am not certain that this may be esteemed a purification without blood. for the heifer whose ashes were used in it was first slain , and its blood poured out . afterwards the blood as well as the flesh was burnt and reduced unto ashes . wherefore that way of purification cannot be said to be without blood . and it was a type of the purifying efficacy of the blood of christ , who offered himself an whole burnt-offering unto god , through the fire of the eternal spirit . but there were two sorts of purifications under the law , wherein blood was neither formally nor virtually applyed or used . the one was by fire in things that would endure it ; numb . . . and the apostle speaks of things as well as persons , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares . the other was by water , whereof there were many instances . see exod. . . levit. . , . chap. . , . all other representations were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in blood ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the offering and sprinkling of blood. from the consideration of the purifications mentioned , the apostle adds the limitation of almost . for the conceit of some of the antients , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as ferè , and is to be joyned with purged , were almost purged , that is , they were so only ineffectually , is most improper . for it is contrary to the natural construction of the words , and the direct intention of the apostle . only we may observe , that the purifications which were by fire and water , were of such things as had no immediate influence into the worship of god , or in such cases as wherein the worship of god was not immediately concerned ; nor of such things wherewith conscience was defiled . they were only of external pollutions , by things in their own nature indifferent ; and had nothing of sin in them . and the sacred institutions which were not concerning the immediate worship of god , nor things which in themselves did defile the consciences of men , were as hedges and fences about those which really did so . they served to warn men not to come near those things which had a real defilement in themselves . see matth. . , , , , . thus almost all things , that is , absolutely all , which had any inward real moral defilement , were purged with blood , and directed unto the purging efficacy of the blood of christ. and we may observe , that . there was a great variety of legal purifications . for as all of them together could not absolutely purge sin , but only direct unto what would do so ; so none of them by themselves could fully represent that one sacrifice by blood , whereby all sin was to be purged ; therefore were they multiplyed . . this variety argues that in our selves we are ready to be polluted on all occasions . sin cleaveth unto all that we do , and is ready to defile us even in our best duties . . this variety of institutions was a great part of the bondage-state of the church under the old testament ; a yoke that they were not able to bear . for it was almost an insuperable difficulty to attain an assurance that they had observed them all in a due manner ; the penalties of their neglect being very severe . besides , the outward observation of them was both burdensome and chargeable . it is the glory of the gospel that we are directed to make our address by faith on all occasions unto that one sacrifice by the blood of christ , which cleanseth us from all our sins . howbeit many that are called christians , being ignorant of the mystery thereof , do again betake themselves unto other ways for the purification of sin , which are multiplied in the church of rome . . the great mystery wherein god instructed the church from the foundation of the world , especially by and under legal institutions , was that all purging of sin was to be by blood . this was that which by all sacrifices from the beginning , and all legal institutions , he declared unto mankind . blood is the only means of purging and attonement . this is the language of the whole law. all was to manifest , that the washing and purging of the church from sin , was to be looked for from the blood of christ alone . the second assertion of the apostle is , that without shedding of blood there is no remission . some would have these words to contain an application of what is spoken before , unto the blood of christ. but it is manifest that the apostle yet continues in his account of things under the law , and enters on the application of them not before the next verse . wherefore these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the law , or by vertue of its institutions , are here to be repeated . by the law without shedding of blood , that is , in sacrifice , there was no remission . yet , though that season be particularly intended , the axiom is universally true , and applicable unto the new covenant ; even under it , without shedding of blood is no remission . the curse of the law was , that he that sinned should die ; but whereas there is no man that liveth and sinneth not , god had provided that there should be a testification of the remission of sins , and that the curse of the law should not be immediately executed on all that sinned . this he did by allowing the people to make attonement for their sins by blood , that is , the blood of sacrifices ; levit. . . for hereby god signified his will and pleasure in two things , ( ) that by this blood there should be a political remission granted unto sinners , that they should not die under the sentence of the law , as it was the rule of the government of the nation . and in this sense , for such sins as were not politically to be spared , no sacrifice was allowed . ( ) that real spiritual forgiveness , and gracious acceptance with himself , was to be obtained alone by that which was signified by this blood , which was the sacrifice of christ himself . and whereas the sins of the people were of various kinds , there were particular sacrifices instituted to answer that variety . this variety of sacrifices with respect unto the various sorts or kinds of sins , for which they were to make attonement , i have elsewhere discussed and explained . their institution and order is recorded , levit. , , , , , , . and if any person neglected that especial sacrifice which was appointed to make attonement for his especial sin , he was left under the sentence of the law , politically and spiritually , there was no remission . yea also , there might be , there were sins that could not be reduced directly unto any of those for whose remission sacrifices were directed in particular . wherefore god graciously provided against the distress or ruine of the church on either of these accounts . for whether the people had fallen under the neglect of any of those especial ways of attonement , or had contracted the guilt of such sins , as they knew not how to reduce unto any sort of them that were to be expiated , he had gratiously prepared the great anniversary sacrifice , wherein publick attonement was made for all the sins , trangressions and iniquities of the whole people , of what sort soever they were ; levit. . . but in the whole of his ordinances he established the rule , that without shedding of blood was no remission . there seems to be an exception in the case of him who was so poor that he could not provide the meanest offering of blood for a sin-offering . for he was allowed by the law to offer the tenth part of an ephah of fine flower for his sin , and it was forgiven him . levit. . , , . wherefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , almost , may be here again repeated , because of this single case . but the apostle hath respect unto the general rule of the law. and this exception was not an ordinary constitution , but depended on the impossibility of the thing it self , whereunto it made a gracious condescension . and this necessity oft-times of it self without any constitution suspends a positive law , and gives a dispensation unto the infringers of it . so was it in the case of david , when he eat of the shew-bread in his hunger ; and as to works of mercy on the sabbath day , which instances are given by our saviour himself . wherefore the particular exception on this consideration did rather strengthen then invalidate the general rule of the law. besides the nearest approach was made unto it that might be . for fine flower is the best of the bread , whereby mans life is sustained ; and in the offering of it , the offerer testified that by his sin he had forfeited his own life and all whereby it was sustained , which was the meaning of the offering of blood. the expositors of the roman church do here greatly perplex themselves , to secure the sacrifice of their mass , from this destroying sentence of the apostle . for a sacrifice they would have it to be , and that for the remission of the sins of the living and the dead . yet they say it is an unbloody sacrifice . for if there be any blood shed in it , it is the blood of christ , and then he is crucified by them afresh every day ; as indeed in some sense he is , though they cannot shed his blood. if it be unbloody , the rule of the apostle is , that it is no way available for the remission of sins . those that are sober have no way to deliver themselves , but by denying the mass to be a proper sacrifice for the remission of sins , which is done expresly by estius upon the place . but this is contrary unto the direct assertions contained in the mass it self , and razeth the very foundation of it . now if god gave them so much light under the old testament , as that they should know , believe , and profess , that without shedding of blood is no remission , how great is the darkness of men under the new testament , who look , seek , or endeavour any other way after the pardon of sin , but only by the blood of christ. . this is the great demonstration of the demerit of sin , of the holiness , righteousness , and grace of god. for such was the nature and demerit of sin , such was the righteousness of god with respect unto it , that without shedding of blood it could not be pardoned . they are strangers unto the one and the other , who please themselves with other imaginations . and what blood must this be ? that the blood of bulls and goats should take away sin , was utterly impossible , as our apostle declares . it must be the blood of the son of god ; rom. , . act. . . and herein were glorified both the love and grace of god , in that he spared not his only son , but gave him up to be a bloody sacrifice in his death for us all . ver . xxiii . in the following verses unto the end of the chapter , the apostle makes an application of all that he had discoursed concerning the services and sacrifices of the tabernacle , with their use and efficacy on the one hand ; and the sacrifice of christ , its nature , use and efficacy on the other , unto his present argument . now this was to demonstrate the excellency , dignity and vertue of the priesthood of christ , and the sacrifice of himself that he offered thereby , as he was the mediator of the new covenant . and he doth it in the way of comparison , as unto what there was of similitude between them ; and of opposition , as unto what was singular in the person and priesthood of christ , wherein they had no share ; declaring on both accounts the incomparable excellency of him and his sacrifice , above the priests of the law and theirs . and hereon he concludes his whole discourse with an elegant comparison and opposition between the law and the gospel , wherein he comprizeth in few words the substance of them both , as unto their effects on the souls of men . that wherein in general there was a similitude in these things , is expressed , verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is no difference of importance in the translation of these words by any interpreters of reputation , and singly they have been all of them before spoken unto . only the syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similitudes , not unaptly . ver . xxiii . it was therefore necessary that the patterns of things in the heavens should be purified with these ; but the heavenly things themselves with better sacrifices then these . an entrance is made in these words into the comparison intended . for as unto both sorts of sacrifices compared , it is here granted in general , that they purged the things whereunto they were applyed . but there is a difference also laid down in this verse , namely , as unto the things that were purified by them , and consequently in the nature of their respective purifications . there is in the words , ( ) a note of inference , or dependance on the former discourse ; therefore . ( ) a double proposition of things of divers natures compared together . ( ) the modification of both those propositions , it was necessary . ( ) in the first proposition there is ( ) the subject matter spoken of ; the patterns of things in the heavens . ( ) what is affirmed of them as necessary to them ; that they should be purified . ( ) the means whereby ; with these . ( ) the same things are proposed in the second , namely , ( ) the things spoken of , or the heavenly things themselves . ( ) what is affirmed of them is traduced from the other proposition ; they also were purified . ( ) the means whereby they were so ; with better sacrifices then these . . that which first occurrs is the note of inference , or dependance on the former discourse ; therefore . and it hath an equal respect unto both parts of the assertion . and it is not the being of the things but their manifestation that is intended . from what hath been said concerning the legal purification of all things , and the spiritual purification that is by the sacrifice of christ , these things are evident and manifest . . of both the things affirmed it is said that it was necessary they should be so ; that is , it was so from gods institution and appointment . there was no necessity in the nature of the things themselves , that the patterns of heavenly things should be purged with these sacrifices ; but on supposition that god would in and by them represent the purification of the heavenly things , it was necessary that they should be thus purged with blood. and on the supposition of the same divine ordination that the heavenly things themselves should be purified , it was necessary that they should be purified with better sacrifices then these , which were altogether insufficient unto that end. . the subject of the first proposition is the patterns of things in the heavens . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next words . things in the heavens are heavenly things . and they are the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the next verse ; figures of the true things . the things intended are those which the apostle hath discoursed of ; the covenant , the book , the people , the tabernacle , with all the vessels of its ministry . these he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we well render patterns . and patterns are of two sorts , ( ) such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exemplaria ; those from and according unto which any other thing is framed . that is the pattern of any thing , according unto which it is contrived , made and fashioned . so a scheme or frame drawn and delineated is the pattern of an edifice . ( ) such as are exemplata , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that are framed according unto other things , which they do resemble and represent . these also are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the things mentioned were not patterns of the heavenly things in the first sense . the heavenly things were not framed by them , to answer , resemble and represent them . but they were so in the latter only . and therefore in the first constitution of them , those which were durable and to abide , as the tabernacle with all its utensils and vessels , with the positure and disposal of them , were made and erected according unto an original pattern shewed in the mount. or they were framed according unto the idea of the heavenly things themselves , whereof he made a representation unto moses and communicated a resemblance of them unto him according unto his own good pleasure . this is the order of these things . the heavenly things themselves were designed , framed and disposed in the mind of god , in all their order , causes , beauty , efficacy and tendency unto his own eternal glory . this was the whole mystery of the wisdom of god for the redemption and salvation of the church by jesus christ. this is that which is declared in the gospel , being before hid in god from the foundation of the world. ephes. . , , . of these things did god grant a typical resemblance , similitude , and pattern in the tabernacle and its services . that he would make such a kind of resemblance of those heavenly things as unto their kind , nature and use , that he would instruct the church by them , was an act of his meer soveraign will and pleasure . and this is that effect of his wisdom , which was manifest under the old testament ; whereon the faith and obedience of the church was wholly to acquiesce in his soveraignty . and this their resemblance of heavenly things , which they had not from their own nature , but meerly from the pleasure of god , gave them all their glory and worth , which the saints under the old testament did in some measure understand . the present jews do , as their forefathers did under the degeneracy of their church , conceive their glory to consist in the materials and curious structure of them , things that the wealth and art of men might exceed . but in themselves they were all earthly , carnal , perishing , and liable unto all sorts of corruption . much inferior they were in nature and glory , unto the souls of men , which were conversant in their highest and most noble acts about them . but herein alone consisted their honour , worth and use ; they were patterns of heavenly things . and we may observe , that the glory and efficacy of all ordinances of divine worship , which consist in outward observance ( as it is with the sacraments of the gospel ) consist in this , that they represent and exhibit heavenly things unto us . and this power of representation they have from divine institution alone . . what they were patterns of is expressed ; namely , of heavenly things . what these were in particular , must be spoken unto in the exposition of the next proposition , whereof they are the subject ; the heavenly things themselves . . of these things it is affirmed that they were purified . the apostle had treated before of a double purification . ( ) of that which consisted in a cleansing from defilements of its own ; sprinkling the unclean , and sanctifying to the purifying of the flesh , ver . . . ( ) that which consisted in a dedication unto sacred use. but this also had some respect unto uncleanness . not unto any that the things so dedicated had in themselves ; but because of the uncleanness of them that were to make use of them . this was such as that god would have the intervention of the sprinkling of blood between him and them in all their services ; as he declares , levit. . , , . and this he would do , that he might teach them the absolute and universal necessity of the purifying efficacy of the blood of christ , in all things between him and sinners . of this purification he gives us in this discourse two instances . ( ) that which was initial , at the first solemnization of the covenant ; ver . , , . ( ) that which was annual in the sprinkling of the tabernacle and its vessels , because of the uncleannesses of the people ; ver . . this latter purification is that which is intended . . the means whereby they were thus to be purifyed , is , with these . in the next proposition , the heavenly things themselves are said to be purified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with sacrifices . but the purification of these patterns was not absolutely confined unto sacrifices . water and scarlet wool and hyssop , and the ashes of an heifer in some cases were required thereunto . with these , that is , with all those things which were appointed by the law to be used in their purification or dedication unto sacred use. . if enquiry be made , why these patterns were thus purified , the apostle affirms that it was necessary it should be so . this as it respects both propositions in this verse equally , was spoken unto in general before . the grounds of this necessity with respect unto these patterns , were these , . the will and command of god. this is that which originally or in the first place makes any thing necessary in divine worship . this is the only spring of rational obedience in instituted worship ; whatever is without it , whatever is beyond it , is no part of sacred service . god would have them thus purified . yet also was there herein this manifest reason of his will , namely , that thereby he might represent the purification of heavenly things . on this supposition that god would so represent heavenly things by them , it was necessary that they should be purifyed . ( ) seeing he would have them purified there was a meetness that they should be so with these things . for being themselves carnal and earthly , as were the tabernacle and all the vessels of it , it was meet they should be purifyed with things carnal also ; such as were the blood of beasts , water , hyssop , and scarlet-wool . ( ) in particular it was necessary that they should be purified with the blood of sacrifices ; because they were types of those things ; which were to be purified with the only proper expiatory sacrifice . these were the foundations of the whole systeme of mosaical rites and ordinances ; and on them they stood , until they were removed by god himself . and that which we should learn from hence , is , a due consideration of that respect which we ought to have to the holiness of god in his worship and service . he did manifest it unto us , to beget in us a due reverence of it ; he would never admit of any thing therein , but was purifyed according unto his own institution . all other things he always rejected as unclean and prophane . without a due apprehension hereof , and endeavouring to have both our persons and our services purified by the sprinkling of the blood of christ , neither they nor we can be accepted before him the other proposition in the text , is , that the heavenly things themselves were to be purified with better sacrifices . the first thing in the words is the subject of the proposition . the heavenly things themselves ; that is , the things whereof the other were the patterns , by which god represented them unto the church . but what these things are , is not easie to determine . some say that heaven it self is intended , the superetherial heavens ; the place of the present residence of christ , and of the souls of them that are saved by him . but taking the heavens absolutely , especially for that which is called the heaven of heavens , with respect unto their fabrick , and as the place of gods glorious residence , and it is not easie to conceive how they stood in need to be purified by sacrifice . some say it is spiritual things , that is , the souls and consciences of men , that are intended . and they are called heavenly in opposition unto the things of the law , which were all carnal and earthly . and it is certain , they are not to be excluded out of this expression . for unto their purification , is the vertue of the sacrifice of christ directly applyed ; ver . . yet the whole context , and the antithesis in it , between the types and the things typified , make it evident , that they alone are not intended . to clear the mind of the apostle in this expression , sundry things must be observed out of the context . . the apostle treats of a double purification , as was immediately before declared in this application of his discourse he intends them both . but whereas some things stood in need of the one only , namely , of that of dedication unto god , and some of the other , namely , purging from defilements , as the souls and consciences of men ; they are distinctly to be applyed unto the things spoken of according to their capacity . some were purified by dedication ; some by actual cleansing from real defilements ; both which are included in the notion of sacred purification , or sanctification . . these heavenly things must be all those and only those whereof the other were patterns or resemblances . this is plain in the context and antithesis . wherefore , . by heavenly things , i understand all the effects of the counsel of god in christ , in the redemption , worship , salvation , and eternal glory of the church ; that is , christ himself in all his offices , with all the spiritual and eternal effects of them on the souls and consciences of men , with all the worship of god by him according unto the gospel . for of all these things those of the law were the patterns . he did in and by them give a representation of all these things , as we may see in particular . ( . ) christ himself , and the sacrifice of himself were typed out by these things . to prove this is the principal purpose of the apostle . they were the shadow , he the body or substance , as he speaks elsewhere . he was the lord from heaven ; who is in heaven , who speaks from heaven . cor. . . joh. . . ( ) all spiritual and eternal grace , mercy , blessings , whereof the souls of men are made partakers by the mediation and sacrifice of christ , are heavenly things , and are constantly so called , heb. . . ephes. . . joh. . . eph. . . ( ) the church it self and its worship are of the same kind ; the things principally to be purified by these sacrifices ; it is gods heavenly kingdom ; ephes. . , . ( ) heaven it self is comprised herein , not absolutely , but as it is the mansion of christ , and the redeemed in the presence of god for evermore . hereon , the enquiry will be , how these things are said to be purified ? for of real purification from uncleanness not one of them is capable , but only the church , that is , the souls and consciences of men . i answer , that we are to have recourse unto that twofold sense of purification before laid down ; namely , of external dedication , and internal purging ; both which are expressed by the name of sanctification in the scripture . most of the things that were purified by the blood of the sacrifices at the giving of the law , were so in the first sense and no otherwise . the covenant , the book of the law , and the tabernacle with all its vessels , were purified in their sacred dedication unto god and his service . thus were all the heavenly things themselves purified . christ himself was sanctified , consecrated , dedicated unto god in his own blood. he sanctified himself , joh. . . and that by the blood of the covenant ; heb. . . even when he was consecrated or made perfect through sufferings ; chap. . . so was the church and the whole worship of it dedicated unto god ; made holy unto him ; ephes. . , . and heaven it self was dedicated to be an habitation for ever unto the mystical body of christ , in perfect peace with the angels above , who had never sinned . eph. . . heb. . , , . but yet there was moreover a real purification of the most of these things . the church , or the souls and consciences of men , were really cleansed , purified and sanctified with an internal spiritual purification eph. . , . tit. . . it was washed in the blood of christ , rev. . . and is thereby cleansed from sin. joh. . . and heaven it self was in some sense so purified , as the tabernacle was because of the sins of the people among whom it was . levit. . . sin had entered into heaven it self in the apostacy of angels ; whence it was not pure in the sight of god. job . . and upon the sin of man , a state of enmity ensued between the angels above and men below ; so that heaven was no meet place for an habitation unto them both , until they were reconciled , which was done only in the sacrifice of christ , eph. . . hence if the heavenly things were not defiled in themselves , yet in relation unto us they were so ; which is now taken away . the summ is ; as the covenant , the book , the people , the tabernacle were all purified and dedicated unto their especial ends , by the blood of calves and goats , wherein was laid the foundation of all gracious entercourse between god and the church , under the old covenant ; so all things whatever , that in the counsel of god belonged unto the new covenant , the whole mediation of christ with all the spiritual and eternal effects of it , were confirmed , dedicated unto god , and made effectual unto the ends of the covenant , by the blood of the sacrifice of christ , which is the spring from whence efficacy is communicated unto them all ; and moreover , the souls and consciences of the elect are purified and sanctified from all defilements thereby , which work is gradually carried on in them , by renewed applications of the same blood unto them , until they are all presented unto god , glorious , without spot or wrinkle , or any such thing . and we are taught , that the one sacrifice of christ with what ensued thereon , was the only means to render effectual all the counsels of god , concerning the redemption and salvation of the church eph. . , , , , . rom. . , , . of these heavenly things , it is said , that they were purified with better sacrifices than these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to encrease the signification all sober expositors agree that here is an enallage of number , the plural put for the singular . the one sacrifice of christ is alone intended . but because it answered all other sacrifices , exceeded them all in dignity , was of more use and efficacy than they all , it is so expressed . that one sacrifice which comprized the vertue , benefit and signification of all other . the gloss of grotius on these words is intolerable , and justly offensive unto all pious souls . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , quia non tantum christi perpessiones intelligit , sed eorum qui ipsum sectantur , unà cum precibus & operibus misericordiae . is it possible that any christian should not tremble to joyn the sufferings of men and their works , with the sacrifice of christ , as unto the same kind of efficacy in purifying of these heavenly things ? do they make attonement for sin ? are they offered unto god for that end ? are they sprinkled on these things for their purification ? . the modification of the former proposition belongs unto this also . it was necessary these things should be thus purified . ( ) as that which the holiness of god required , and which therefore in his wisdom and grace he appointed . ( ) as that which in it self was meet and becoming the righteousness of god ; heb. . . nothing but the sacrifice of christ , with the everlasting efficacy of his most precious blood , could thus purifie the heavenly things , and dedicate the whole new creation unto god. the last thing we shall observe hereon , is , that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this dedication and purification is ascribed unto . now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a slain sacrifice , a sacrifice as slain ; a sacrifice by mactation , killing or shedding of blood ; so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also . wherefore it is the sacrifice of christ in his death and blood-shedding , that is the cause of these things . other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him there was none , he offered none . for the vindication hereof we must examine the comment of schlictingius on this place . his words are , licet enim non sanguinem suum christus deo obtulerit , sed se ipsum ; tamen sine sanguinis effusione offerre se ipsum non potuit neque debuit . ex eo veró quod diximus sit , ut autor divinus christum cum victimis legalibus conferens , perpetuò fugiat dicere christi sanguinem fuisse oblatum ; et nihilominus ut similitudini serviat , perpetuò christi sanguinis fusionem insinuet , quae nisi antecessisset , haud quaquam tam plena tamque concinna inter christum & victimas antiquas comparatio institui potuisset . ex his ergo manifestum est in illa sancta celestia , ad eorum dedicationem emundationemque peragendam , victimam pretiosissimam , proinde non sanguinem hircorum & vitulorum , imò ne sanguinem quidem ullum , sed ipsum dei filium , idque omnibus mortalis naturae exuviis depositis , quo nulla pretiosior & sanctior victima cogitari potuit , debuisse inferri . ans. ( ) the distinction between christ offering his blood , and offering himself to god , ( the foundation of this discourse ) is coyned on purpose to pervert the truth . for neither did christ offer his blood unto god , but in the offering of himself ; nor did he offer himself unto god , but in and by the shedding and offering of his blood. there is no distinction between christ offering of himself and offering of his blood , other then between the being of any thing , and the form and manner of its being what it is . ( ) that he could not offer himself without the antecedent effusion of his blood , seems a kind concession , but it hath the same design with the preceding distinction . but in the offering of himself he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a slain sacrifice , which was in and by the effusion of his blood ; in the very shedding of it , it was offered unto god. ( ) it is an useless observation , that the apostle in comparing the sacrifice of christ with the legal victims , doth ( as it is said ) carefully avoid the saying that he offered his blood. for in those legal sacrifices the beasts themselves were always said to be offered , although it was the blood alone , wherewith attonement was made on the altar ; levit. . . and this the apostle expresly ascribes unto the blood of christ , in answer unto the blood of bulls and goats ; ver . , . ( ) the apostle doth not insinuate the mention of the shedding of the blood of christ only to make up a full and fit comparison with the legal victims , as is impudently insinuated ; but he directly ascribes the whole effect of reconciliation , peace , attonement , remission of sins , and sanctification unto the blood of christ , as shed and offered unto god. and this he doth not only in this epistle where he insists on this comparison ; but in other places also where he hath no regard unto it . rom. . . eph. . . chap. . , , . tit. . . rev. . . ( ) having advanced thus far , in the close of his exposition he excludes the blood of christ from any more interest or efficiency in the purification of these heavenly things , then the blood of goates and calves ; which is such an open contradiction unto the whole design and express words of the apostle , as that the assertion of it exceeds all the bounds of sobriety and modesty . from the words thus opened , we may observe unto our own use. . neither could heavenly things have been made meet for us , or our use , nor we have been meet for their enjoyment , had they not been dedicated , and we been purged by the sacrifice of christ. there was no suitableness neither in them unto us , nor in us unto them , until it was introduced by the blood of christ. without the efficiency hereof , heavenly things would not be heavenly unto the minds and souls of men ; they would neither please them nor satisfie them , nor make them blessed . unless they themselves are purged , all things , even heavenly things themselves would be unclean and defiled unto them . tit. . . . every eternal mercy , every spiritual priviledge is both purchased for us , and sprinkled unto us , by the blood of christ. . there is such an uncleanness in our natures , our persons , our duties and worship ; that unless they and we are all sprinkled with the blood of christ , neither we nor they can have any acceptance with god. . the sacrifice of christ is the one , only , everlasting fountain and spring of all sanctification and sacred dedication ; whereby the whole new creation is purified and dedicated unto god. ver . xxiv . the opposition between the high priests of the law , and their sacrifices , with their efficacy , and the lord christ with his sacrifice and its efficacy , is farther carried on in this verse . and this is done in an instance of a dissimil tude between them , as it was shewed in general before , in how many things they did agree . and this dissimilitude consists in the place and manner of the discharge of their office , after the great expiatory sacrifice , which each of them did offer . the causal connexion of the words doth also intimate , that a farther evidence is given unto what was before laid down ; namely , that heavenly things were purified by the blood of christ. for as an assurance thereof , upon the dedication of the new covenant , he entered into heaven it self . had he purified the things only on the earth , we could have entered only into an earthly sanctuary , as did the high priest of old. but he is entered , as the apostle now declares , into heaven it self , which in the gracious presence of god therein , is the spring and center of all the things purified by his sacrifice . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the house of the sanctuary . sancta ; sacrarium ; sanctuarium ; sancta sanctorum ; the most holy place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , manufacta ; manibus extructa ; built with hands . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syriack , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the similitude of that which is true . vul. exemplaria verorum . exemplar respondens veris illis . an example answering unto the true , a resemblance of the true. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the face ; faciei , vultui , conspectui ; in the presence . ver . xxiv . for christ is not entered into the holy places , ( the sanctuary ) made with hands , the figures of the true ; but into heaven it self now to appear in the presence of god for us . there is in the words a dissimilitude between the lord christ and the priests of the law , or an opposition between what was done by the one and the other . and one branch of the antithesis , as unto affirmation on the one hand , is included in the negation on the other . for in that he says he is not entered into the holy places made with hands , it is affirmed that the high priest did so of old , and no more . in the words there is , i. the subject spoken of , that is christ. ii. a double proposition concerning him. . negative ; that he is not entered into the holy places made with hands . . affirmative ; that he is so , into heaven it self . iii. the end of what is so affirmatively ascribed unto him . to appear in the presence of god for us . . the subject spoken of is christ. jesus , saith the vulgar latine . but all greek copies with the syriack , have christ. from the th . verse he had spoken indefinitely of the mediator of the new covenant , what he was to be , and what he had to do , whoever he were . this mediator and the high priest of the church are one and the same . he makes application of all he had said , unto one singular person , christ our high priest. that which in general is ascribed unto him , or spoken of him both negatively and affirmatively , is an entrance ; that which was the peculiar dignity of the high priest of old , wherein the principal discharge of his duty did consist , and whereon the efficacy of his whole ministration did depend , was , that he , and he alone did enter into the holy place , the typical representation of the presence of god. wherefore such an entrance must our high priest have after he had offered himself once for all . ii. this entrance of our high priest as unto the place whereinto he entred , is expressed , first , negatively ; not into the holy places made with hands . the place intended is the sanctuary or most holy place in the tabernacle . it is here expressed in the plural number to answer the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for so the lxx render their reduplications , wherewith they supply their want of superlatives . these holy places christ entered not into . a double description is here given of this place . ( ) as unto its nature ; ( ) as unto its use. . as unto its nature , it was made with hands ; built by the hands of men. the manner of this building was part of its glory ; for it relates unto the framing and erection of the tabernacle in the wilderness . and as this was wholly directed by god himself , so he endowed them in an extraordinary manner with singular skill and wisdom by whom the work was wrought . but as unto the thing it self , it is a diminution from its glory , not absolutely but comparatively ; yet was still made by the hands of men , and so had no glory in comparison of that which doth excel , namely , heaven it self . . as unto the use of these holies , they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is signified by the type ; and this we commonly call the antitype . so is the word used by the apostle peter , pet. . . the substance of what is typified . sometimes it is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the type and resemblance of the thing signified . so is it here used , and well rendered figures . and what the apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the foregoing verse , he here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they are therefore the same ; only they express different respect and notions of the same things . as the delineation and representation of heavenly things in them were obscure and dark , they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similitudes , resemblances of heavenly things ; as that representation which they had and made of them , was a transcript from the original pattern and idea in the mind of god , and shewed unto moses in the mount , they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or express figures . and they were thus figures of the true ; that is , the true holies . true in these expressions is opposed unto shadowing and typical , not unto that which is false or abulterate . so joh. . , . real , substantial , the things originally in all these institutions . this is a brief description of the place whereinto the high priest under the law did enter , wherein his great priviledge did consist , and whereon the efficacy of all his other administrations did depend . and it is described , ( ) with respect unto its institution , it was the most holy place , peculiarly dedicated unto the reception of the especial pledges of the presence of god. ( ) as unto its fabrick ; it was made with hands ; though of an excellent structure , directed by god himself , and framed by his especial command ; yet was it in its self no more but the work of mens hands . ( ) as unto its principal end and use ; it was a figure and resemblance of heavenly things . all gods appointments in his service , have their proper season , beauty and glory and use , which are all given them by his appointment . even the things that were made with mens hands , had so , whilst they had the force of a divine institution . to enter into the presence of god represented by the typical pledges of it in this place , was the height of what the high priest under the law attained unto . and this he did on the ground of the dedication and purification of the tabernacle by the blood of the sacrifices of goats and calves . and it may be said , if the lord jesus christ be the high priest of the church , hither or into this place he ought to have entered . i answer , he ought indeed so to have done , if by his sacrifice he had purified only earthly things . but whereas he had no such design , nor were the temporal things of the whole creation worth the purification with one drop of his blood , but they were things spiritual and heavenly that were purified by his sacrifice , he was not to enter into the holy place made with hands , the figures of the same , but into heaven it self . in opposition unto what is denyed of him , and which is therein ascribed unto the high priest of the law ; the place whereinto he did enter is called heaven it self . the entrance spoken of was sacerdotal , not triumphant and regal , as i have elsewhere declared . and by this heaven it self a peculiar place is intended . the apostle hath in several places affirmed that in his ascension he passed through the heavens ; and was made higher then the heavens . wherefore by this , heaven it self , some place that is called so by the way of eminency , is intended . this in the scripture is sometimes called the heaven of heavens , and the third heaven ; the place of the peculiar residence of the presence , majesty and glory of god , and of his throne ; where all his blessed saints enjoy his presence , and all his holy angels minister unto him . a place above all these aspectable heavens , the heavens which we do behold . the entrance of christ into heaven as our high priest , was into it as the temple of god , wherein the chief thing considerable is the throne of grace . for it is that which answers unto and was signified by the entrance of the high priest into the most holy place in the tabernacle . and there was nothing therein but the ark and the mercy-seat , with the cherubims of glory overshadowing them , which , as we have declared , was a representation of a throne of grace . he entered likewise into heaven triumphantly as it was the palace of god , the throne of the great king , and sat down at the right hand of the majesty on high ; but this he did with respect unto the execution of his kingly office with authority and power . for as the offices of christ are distinct , and their exercise is so also ; so heaven it self wherein he now dischargeth them all , is proposed unto us , under divers considerations , distinctly answering unto the work that the lord christ hath yet to perform therein . and this serves , . unto the direction and encouragement of faith. when we apply our selves unto christ to seek for aid for the subduing and destruction of our spiritual adversaries , by his ruling power , that mighty power whereby he is able to subdue all things unto himself , we consider him on the throne of majesty in the full possession of all power in heaven and earth ; hereby is faith both encouraged and directed in its acting or approach unto him . and when we go unto him for relief under our temptations with a sense of the guilt of sin , which requires tenderness and compassion , we consider him as in the temple of god appearing as our high priest before the throne of grace . chap. . , , . . this representation is the spring of all spiritual consolation . god on a throne of grace , the lord christ before it in the exercise of his office with faithfulness , compassion and power , is the spring and center of all the comforts of the church . schlictingius affirms on this place , that these things are spoken of christ , only in a neat and handsom metaphor under which he is compared unto the priests of old . and the whole of his discourse tends unto this , that it is a comparison framed or coyned by the apostle for the illustration of what he intends . but this is not to interpret the meaning of his words , but directly to oppose his whole design . for it is not a fancied framed . comparison that the apostle insists on , but a declaration of the typical significancy of legal institutions ; and his purpose is to manifest the accomplishment of them all in christ alone . lastly ; the end of this sacerdotal entrance of christ into heaven is expressed ; now to appear in the presence of god for us . a farther degree of opposition between our high priest and those of the law , is expressed in these words . they entred into the holy place to appear for the people , and to present their supplications unto god. but this was only in an earthly tabernacle , and that before a material ark and mercy-seat . in what is here ascribed unto christ , there are many differences from what was so done by them . . in the time of what he did or doth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , now : at this present season and always . what those others did was of no continuance . but this now is expressive of the whole season and duration of time from the entrance of christ into heaven , unto the consummation of all things . so he declares it in the next verse . he never departs out of the sanctuary to prepare for a new sacrifice as they did of old . there is no moment of time wherein it may not be said , he now appeareth for us . . in the end of his entrance into this heavenly sanctuary : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to appear ; absolutely his entrance into heaven had other ends , but this is the only end of his entring into heaven as gods temple , the seat of the throne of grace , as our high priest. and the whole discharge of the remaining duties of his sacerdotal office are comprized in this word , as we shall immediately demonstrate . . in that he doth thus appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; vultui , conspectui , faciei dei ; that is , the immediate presence of god , in opposition unto the typical symbols of it in the tabernacle , before which the high-priest presented himself . the high priest appeared before the ark , the cherubims and mercy-seat composed into the form of a throne : christ enters into the real presence of god , standing in his sight , before his face ; and this expresseth his full assurance of his success in his undertaking , and his full discharge from that charge of the guilt of sin which he underwent . had he not made an end of it , had he not absolutely been freed from it , he could not have thus appeared with confidence and boldness in the presence of god. lastly ; this is said to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for us . this referrs only to appear ; to appear for us ; that is , as we shall see , to do all things with god for us , at the throne of grace that we may be saved . the words being opened , the nature of the thing it self , namely of the present appearance of christ in heaven , must be farther enquired into . and it may be declared in the ensuing observations . . it is an act of his sacerdotal office. not only he who is our high priest doth so appear , but he so doth as the high priest of the church . for such was the duty of the high priest under the law , whereby it was typified and represented . his entrance into the holy place and presentation of himself before the mercy-seat was in the discharge of his office , and he did it by vertue thereof . and this is one principal foundation of the churches comfort , namely that the present appearance of christ in the presence of god , is a part of his office , a duty in the discharge of it . . it is such an act and duty of our high priest as supposeth the offering of himself a sacrifice for sin , antecedent thereunto . for it was with the blood of the expiatory sacrifices offered before on the altar , that the high priest entred into the holy place . it hath therefore regard unto his antecedent sacrifice , or his offering himself in his death and blood-shedding unto god. without a supposition hereof , he could not as our high priest have entred into the sanctuary and have appeared in the presence of god. wherefore . it supposeth the accomplishment of the work of the redemption of the church . his words in this appearance before god , are expressed , joh. . . i have glorified thee on the earth , i have finished the work thou gavest me to do ; and now i come unto thee . he was sent of god into the world on this great errand , for this great work ; and he returned not unto him , he appeared not in the presence of him that sent him , until he had fulfilled it , and was ready in all things to give an account of it unto the eternal glory of god. . in this his appearance he presents himself unto god as a lamb that had been slain . rev. . . he is now alive and lives for ever . but there must as unto efficacy in this appearance be a representation of his sacrifice , his suffering , his death , his blood , of himself as a lamb slain and offered unto god. and this was to be so in answer unto the blood of the expiatory sacrifice , which the high priest carried into the holy place . for he was himself both the priest and the sacrifice , the offerer and the lamb. and as that blood was sprinkled before the ark and the mercy-seat , to apply the attonement made unto all the sacred pledges of gods presence and good will ; so from this representation of the offering of christ , of himself as a lamb that had been slain , in this his appearance before god , doth all the application of its benefits unto the church proceed . . he thus appears for us . he is therein therefore the great representative of the church , or he represents the whole church of his redeemed , unto god. there is more in it then meerly for our good. it is as it were the appearance of an advocate , a law-appearance in the behalf of others . so is it declared joh. . , . he will at the end of all present his whole church unto god , with the whole work of his love and grace accomplished towards them . he first so presents it unto himself and then to god , eph. . , . now he presents them as the portion given unto him of god out of fallen mankind to be redeemed and saved ; saying , behold i and the children which thou gavest me ; thine they were and thou gavest them to me . i present them unto thy love and care , holy father , that they may enjoy all the fruits of thine eternal love , all the benefits of my death and sacrifice . . this is the great testimony of the continuation of his love , care and compassion towards the church now he is in the height of his own glory . love , care and compassion belong unto him in an especial manner as he is an high priest , which we have declared on many occasions . they are the spring of all his sacerdotal actings . and they are all witnessed unto in his perpetual appearance in the presence of god for us . . this also comprizeth his being an advocate . he is hereby in a continual readiness to plead our cause against all accusations , which is the especial nature of his work as an advocate ; which is distinct from his intercession , whereby he procures supplies of grace and mercy for us . . this account of the appearance of christ before god on the throne of grace , gives direction into a right apprehension of the way of the dispensation of all saving grace and mercy unto the church . the spring and fountain of it is god himself , not absolutely considered , but as a on throne of grace . goodness , grace , love and mercy are natural unto him ; but so also are righteousness and judgment . that he should be on a throne of grace is an act of his soveraign will and pleasure , which is the original spring of the dispensation of all grace unto the church . the procuring cause of all grace and mercy for the church , as issuing from this throne of grace , is the sacrifice of christ , whereby attonement was made for sin , and all heavenly things purifyed unto their proper end. hence he is continually represented before this throne of god , as a lamb that had been slain . the actual application of all grace and mercy unto the church and every member of it , depends on this his appearance before god , and the intercession wherewith it is accompanied . schlictingius grants on the place , that christ doth indeed solicitously take care of the salvation of the church ; but yet god , saith he , doth grant it of meer mercy without any regard unto satisfaction or merit ; which , saith he , we exclude . and the only reason he gives for their so doing is this ; that where there is satisfaction or merit , there is no need of oblation , appearance or intercession . but this fancy ( opposed unto the wisdom of god in the dispensation of himself and his grace ) ariseth from their corrupt notion of these things . if the oblation of christ with his appearance in heaven and intercession were nothing but what they imagine them to be , that is , his appearance in heaven with all power committed unto him , and the administration of it for our good , his satisfaction and merit could not directly be thence proved . yet also on the other hand are they no way disproved thereby ; for they might be antecedently necessary unto the exercise of this power . but the argument is firm on the other hand . there is in the dispensation of grace and mercy respect had unto satisfaction and merit , because it is by the blood and sacrifice of christ , as it is the design of the apostle to declare . for whereas he was therein an offering for sin , was made sin for us , and bare all our iniquities , undergoing the penalty or curse of the law due unto them , which we call his satisfaction or suffering in our stead . and whereas all that he did antecedently unto the oblation of himself for the salvation of the church , he did it in a way of obedience unto god by vertue of the compact or covenant between the father and him for our salvation unto his glory , which we call his merit ; unto these there is respect in the dispensation of grace , or the lord christ lived and died in vain . but to declare their apprehension of these things , the same author adds ; porro in pontifice legali , apparitio distincta erat ab oblatione , licet utraque erat conjuncta & simul fieret ; nempe quia alius erat pontifex , alia victima ; & apparebat quidem pontifex , offerebatur autem victima , seu sanguis victimae : at nostri pontificis & oblatio & apparitio , quemadmodum & interpellatio , reipsa idem sunt ; quia nimirum idem est pontifex & victima . dum enim apparet christus , seipsum offert ; & dum seipsum offert , apparet ; dum autem & offert & apparet , interpellat . . it is not true that the oblation or offering of the sacrifice , by the high priest and his appearance in the holy place was at the same time . for he offered his sacrifice at the altar without , and afterwards entred with the blood into the holy place . . he grants that the blood of the sacrifice was offered ; but will not allow that the blood of christ was offered at all , nor that christ offered himself before he had laid aside both flesh and blood having no such thing belonging unto him . . that the sacrifice of christ , his oblation , appearance , and intercession are all one and the same , and that nothing but his power and care in heaven for the salvation of the church is intended by them , is an imagination expresly contradictory unto the whole design , and all the reasonings of the apostle in the context . for he carefully distinguisheth those things one from the other , sheweth the different and distinct time of them under the old testament , declareth their distinct natures , acts and effects , with the different places of their performance . violence also is offered unto the signification of the words , and the common notion of things intended by them , to make way for this conceit . in common use and force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one thing , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are others . it is true , the lord christ is in himself both the priest and the sacrifice ; but it doth not thence follow , that his offering of himself and his appearance in the presence of god for us , are the same ; but only that they are the acts of the same person . this continual appearance of the lord christ for us , as our high priest in the presence of god , in the way explained , is the foundation of the safety of the church in all ages ; and that whereon all our consolation doth depend ; whence relief is derived by faith on all occasions . the consideration hereof being rightly improved will carry us through all difficulties , temptations and trials with safety unto the end. ver . xxv . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and not also ; neque , neither ; nor yet . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his soul ; he made his soul an offering for sin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many times . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in or with blood that was not his own properly , heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with other blood , or the blood of another . nor yet that he should offer himself often as the high priest entreth into the holy-place every year with the blood of others . in the foregoing verse there is an opposition in the comparison between the lord christ , and the high priest of the law ; yet is it such as hath its foundation in a similitude that is between them ; and therefore respects not so much the things themselves opposed , as the manner of them . for as the lord christ entred not into the holy place made with hands , but into heaven it self ; so the high priest had an entrance also , yet not into heaven , but into that other holy place . but in this verse there is an opposition in the comparison that hath no foundation in any similitude between them , and that is absolutely denyed of christ which belonged essentially unto the discharge of the office of the high priest of old. many things ensued on the weakness and imperfection of the types , which would not allow that there should be a perfect compleat resemblance in them of the substance it self , that all things between them exactly should answer unto one another . hence they did at best but obscurely represent the good things to come , and in some things it was not possible but there should be a great discrepancy between them . the assertion in these words proceeds on a supposition of the duty of the high priest , which had that reason for it , as that it was absolutely necessary that our high priest should not do after the same manner . the high priest ended not his work of offering sacrifices by his entrance into the holy place with the blood of it ; but he was to repeat the same sacrifice again every year . this therefore , in correspondence with this type , might be expected from christ also ; namely , that whereas he offered himself unto god through the eternal spirit , and afterwards entred into the holy place or heaven it self , he should offer himself again , and so have another entrance into the presence of god. this the apostle denies him to have done , and in the next verse gives a demonstration , proving it was impossible he should so do . and hereof he gives the reason both in the remaining verses of this chapter and the beginning of the next . the repetition of the annual sacrifices under the law was mainly from hence , because they were not able perfectly to effect that which they did signifie ; but the one sacrifice of christ did at once perfectly accomplish what they did represent . herein therefore of necessity there was to be a difference , a dissimilitude , an opposition between what those high priests did as unto the repetition of sacrifices , and what was done by our high priest , which is expressed in this verse . the introduction of the apostles assertion is by the disjunctive negative , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor yet ; it answers the negative in the first part of the preceding verse . he entred not into the holy place made with hands as the high priest ; nor yet to do what the high priest did afterwards . in the words themselves there are two things . ( ) what is denyed of the lord christ. ( ) the limitation of that denial unto the other part of the comparison as unto what the high priest did . . it is denied of him that he did thus enter into heaven that he should offer himself often ; it doth not follow , saith the apostle , that because as an high priest he entred into heaven , as the high priests of the law entred into the holy place made with hands , that he should therefore offer himself often , as that high priest offered every year . it was not required of him , there was no need of it for the reasons mentioned , it was impossible he should . for this offering of himself was not his appearance in the presence of god ; but the one sacrifice of himself by death , as the apostle declares in the next verse . that he should so offer himself often , more than once , was needless from the perfection of that one offering ; by one offering he hath for ever perfected them that were sanctified ; and impossible from the condition of his person , he could not dye often . what remains for the exposition of these words , will be declared in the removal of those false glosses and wrestings of them , whereby some endeavour to pervert them . the socinians plead from hence that the sacrifice of christ , or his offering of himself is the same with his appearance in heaven , and the presentation of himself in the presence of god ; and they do it out of hatred unto the attonement made by his blood. for , say they , it is here compared unto the entrance of the high priest into the holy place every year ; which was only an appearance in the presence of god. answ. . there is no such comparison intended in the words . the apostle mentioning the entrance of the high priest with blood into the holy place , intends only to evince the imperfection of that service , in that after he had done so , he was again to offer renewed sacrifices every year , a sufficient evidence that those sacrifices could never make them perfect who came unto god by them . with christ it was not so , as the apostle declares . so that there is not herein a comparison between the things themselves , but an opposition between their effects . . it is granted that the entrance of the high priest into the holy place , belonged unto the complement or perfection of his service in the expiatory sacrifice but the sacrifice it self did not consist therein . so likewise did the entrance of christ into heaven belong unto the perfection of the effects and efficacy of his sacrifice , as unto the way of its application unto the church . so far there is a comparison in the words and no further . . that the sacrifice of christ or his offering himself once for all , once and not often , is the same with his continual presentation of himself in the presence of god , is both false in it self , and contrary to the express design of the apostle . for ( ) it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a slain or bloody sacrifice , whereof he treats , as he expresly calls it , ver . , . but there is no shedding of blood in the appearance of christ in heaven ; nor , according to these men , any such thing appertaining unto his nature . ( ) these things are distinguished in the scripture from their different natures and effects . joh. . , . ( ) his sacrifice or the offering of himself , is so affirmed to be one , as to consist in one individual act. it is not only said that it was one offering , but that it was once only offered , ver . , . this is no way reconcileable unto his continual appearance in the presence of god. ( ) his offering is mentioned by the apostle as that which was then past , and no more to be repeated . he hath by one offering perfected them that are sanctified . ( ) his oblation was accompanied with , and inseparable from suffering ; so he declares in the next verse ; proving that he could not often offer himself , because he could not often suffer . but his presentation of himself in heaven , is not only inconsistent with actual suffering , but also with any obnoxiousness thereunto . it belongs unto his state of exaltation and glory . ( ) the time of the offering himself is limited unto the end of the world ; now once in the end of the world ; in opposition unto the season that passed before ; denoting a certain determinate season in the dispensation of times ; of which afterwards . ( ) this imagination is destructive of the principal design and argument of the apostle . for he proves the imperfection of the sacrifices of the law , and their insufficiency to consummate the church , from their annual repetition ; affirming that if they could have perfected the worshippers , they would have ceased to have been offered . yet was that sacrifice , which he respects , repeated only once a year . but , on this supposition , the sacrifice of christ must be offered always , and never cease to be actually offered , which reflects a greater imperfection on it , then was on those which were repeated only once a year . but the apostle expresly affirms that the sacrifice , which could effect its end , must cease to be offered ; chap. . . whereas therefore by one offering he hath for ever perfected them that are sanctified ; he doth not continue to offer himself ; though he doth so , to appear in the presence of god to make application of the vertue of that one offering unto the church . the expositors of the roman church do raise an objection on this place , for no other end , but that they may return an answer unto it , perniciously opposite unto and destructive of the truth here taught by the apostle ; though some of them do acknowledge that it is capable of another answer . but this is that which they principally insist upon as needful unto their present cause . they say therefore that if christ cease to offer himself , then it seems that his sacerdotal office ceaseth also . for it belongs unto that office to offer sacrifices continually . but there is no force in this objection . for it belongs to no priest to offer any other , or any more sacrifices but what were sufficient and effectual unto the end of them and their office . and such was the one sacrifice of christ. besides though it be not actually repeated , yet it is vertually applyed always ; and this belongs unto the present discharge of his sacerdotal office : so doth also his appearance in heaven for us , with his intercession ; where he still continues in the actual exercise of his priesthood , so far as is needful or possible . but they have an answer of their own , unto their own objection . they say therefore , that christ continueth to offer himself every day in the sacrifice of the mass , by the hands of the priests of their church . and this sacrifice of him , though it be unbloody , yet is a true real sacrifice of christ , the same with that which he offered on the cross. it is better never to raise objections then thus to answer them . for this is not to expound the words , but to dispute against the doctrine of the apostle ; as i shall briefly evince . . that the lord christ hath by the one offering of himself for ever perfected them that are sanctified , is a fundamental article of faith. where this is denied , or overthrown , either directly or by just consequence , the church is overthrown also . but this is expresly denied in the doctrine of the frequent repetition of his sacrifice , or of the offering of himself . and there is no instance , wherein the romanists do more expresly oppose the fundamental articles of religion . . the repetition of sacrifices arose solely from their imperfection , as the apostle declares , chap. . . and if it undeniably proved an imperfection in the sacrifices of the law , that they were repeated once every year in one place only ; how great must the imperfection of the sacrifice of christ be esteemed , if it be not effectual to take away sin , and perfect them that are sanctified , unless it be repeated every day , and that , it may be , in a thousand places ? . to say that christ offereth himself often , is expresly and in terms contradictory to the assertion of the apostle . whatever therefore they may apprehend of the offering of him by their priests , yet most certain it is , that he doth not every day offer himself . but as the faith of the church is concerned in no offering of christ but that which he offered himself , of himself , by the eternal spirit once for all ; so the pretence to offer him often by the priests is highly sacrilegious . . the infinite actings of the divine nature in supporting and influencing of the humane , the inexpressible operation of the holy ghost in him , unto such a peculiar acting of all grace , especially of zeal unto the glory of god , and compassion for the souls of men , as are inimitable unto the whole creation , were required unto the offering of himself a sacrifice of a sweet smelling savour unto god. and how can a poor sinful mortal man , such as are the best of their priests ; pretend to offer the same sacrifice unto god ? . an unbloody sacrifice , is , ( ) a contradiction in it self . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the only sacrifice which the apostle treats of , is victimae mactatio , as well as victimae mactatae oblatio . it is a sacrifice by death , and that by blood-shedding ; other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there never was any . ( ) if it might be supposed , yet is it a thing altogether useless ; for without shedding of blood there is no remission . the rule i acknowledge is firstly expressed with respect unto legal sacrifices and oblations : yet is it used by the apostle by an argument drawn from the nature and end of those institutions , to prove the necessity of blood-shedding in the sacrifice of christ himself for the remission of sin. an unbloody sacrifice for the remission of sin , overthrows both the law and the gospel . ( ) it is directly contrary unto the argument of the apostle in the next verse ; wherein he proves that christ could not offer himself often . for he doth it by affirming , that if he did so , then must he often suffer , that is , by the effusion of his blood ; which was absolutely necessary in and unto his sacrifice . wherefore an unbloody sacrifice , which is without suffering , whatever it be , is not the sacrifice of christ. for if he be often offered , he must often suffer , as the apostle affirms . nor is it unto any purpose to say , that this unbloody sacrifice of the mass , receiveth its vertue and efficacy from the one sacrifice of christ on the cross , as it is pleaded by the defenders of it ; for the question is not what value it hath , nor whence it hath it ; but whether it be the sacrifice of christ himself or no. to sum up the substance of this whole controversie ; the sacrifice or offering of christ , was ( ) by himself alone through the eternal spirit . ( ) was of his whole humane nature as to the matter of it . he made his soul an offering for sin. ( ) was by death and bloodshedding , whereon its entire efficacy as unto attonement , reconciliation and the sanctification of the church , do depend . ( ) was once only offered , and could be so no more from the glory of his person , and the nature of the sacrifice it self . ( ) was offered with such glorious internal actings of grace , as no mortal creature can comprehend . ( ) was accompanied with his bearing the curse of the law , and the punishment due unto our sins ; which were taken away thereby . and in all this the humane nature was supported , sustained and acted by the divine in the same person , which gave the whole duty its efficacy and merit . that pretended in the mass , is ( . ) offered by priests without him , or those which call themselves so ; who therefore rather represent them by whom he was crucified , then himself who offered himself alone . ( . ) is only of bread and wine , which have nothing in them of the soul of christ , allowing their transubstantiation . ( . ) can have no influence into the remission of sins , being confessedly unbloody , whereas without the shedding of blood there is no remission ( . ) is often offered , that is , every day , declaring a greater imperfection in it , then was in the great expiatory sacrifice of the law , which was offered only once a year . ( ) requires unto it no grace in the offerer , but only an intention to do his office. ( ) doth in nothing answer the curse of the law , and therefore makes no attonement . wherefore these things are so far from being the same sacrifice , as that they are opposite , inconsistent , and the admission of the one , is the destruction of the other . some observations we may take from the text. . such is the absolute perfection of the one offering of christ , that it stands in need of , that it will admit of no repetition in any kind . hence the apostle affirms that if it be despised or neglected , there remains no more sacrifice for sin. there is none of any other kind , nor any repetition to be made of it self ; as there was of the most solemn legal sacrifices . neither of them are consistent with its perfection . and this absolute perfection of the one offering of christ ariseth , ( ) from the dignity of his person , acts . . there needs no new offering after that , wherein he who offered and who was offered , was god and man in one person . the repetition of this offering , is inconsistent with the glory of the wisdom , righteousness , holiness and grace of god ; and would be utterly derogatory to the dignity of his person . ( ) from the nature of the sacrifice it self ; . in the internal gracious actings of his soul ; he offered himself unto god through the eternal spirit . grace and obedience could never be more glorified . . in the punishment he underwent , answering and taking away the whole curse of the law ; any farther offering for attonement is highly blasphemous . . from the love of the father unto him and delight in him . as in his person , so in his one offering the soul of god resteth and is well-pleased . . from its efficacy unto all ends of a sacrifice . nothing was ever designed therein , but was at once accomplished by this one offering of christ. wherefore . this one offering of christ is always effectual unto all the ends of it , even no less then it was in the day and hour when it was actually offered . therefore it needs no repetition like those of old , which could affect the conscience of a sinner only for a season , and until the incursion of some new sin . this is always fresh in the vertue of it , and needs nothing but renewed application by faith , for the communication of its effects and fruits unto us . wherefore . the great call and direction of the gospel is to guide faith , and keep it up unto this one offering of christ , as the spring of all grace and mercy . this is the immediate end of all its ordinances of worship . in the preaching of the word , the lord christ is set forth as evidently crucified before our eyes ; and in the ordinance of the supper especially , is it represented unto the peculiar exercise of faith. but we must proceed to a brief exposition of the remainder of this verse . the one offering of christ is not here proposed absolutely , but in opposition unto the high priest of the law , whose entrance into the holy place did not put an end unto his offering of sacrifices , but his whole service about them was to be annually repeated . this sacrifice of the high priest we have treated of before , and shall therefore now only open these words wherein it is expressed . . the person spoken of is the high priest ; that is , any one , every one that is so , or that was so in any age of the church , from the institution of that priesthood unto the expiration of it . as the high priest ; in like manner so he did . . it is affirmed of him , that he entreth , in the present tense . some think that respect is had unto the continuance of the temple-service at that time. he entreth , that is , he continueth so to do . and this the apostle sometimes admits of , as chap. . . but in this place he intends no more but the constitution of the law. according unto the law he entereth . this is that which the law requires . and hereby , as in other instances , the apostle lays before their consideration a scheme of their ancient worship , as it was at first established , that it might be the better compared with the dispensation of the new covenant , and the ministry of christ. . this entrance is limited unto the holy place . the most holy place in the tabernacle or temple , the holy place made with hands . . there is the season of their entrance ; yearly . once in an annual revolution , or the day fixed by the law , the tenth day of the month tisri or our september . . the manner of his entrance was , with the blood of others ; blood that was not his own , as the syriack expresseth it . the blood of the sacrifice of christ was his own . he redeemed the church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , other blood , the blood of others ; that is , the blood of bulls and goats offered in sacrifice , in for cum , say most expositors , which is not unusual . see joh. . . gen. . . hos. . . the meaning is , by vertue of the blood of others , which he carried with him into the holy place . that which is denied of christ the antitype is the repetition of this service , and that because of the perfection of his sacrifice , the other being repeated because of their imperfection . and we may observe , that whatever had the greatest glory in the old legal institutions , carried along with it the evidence of its own imperfection , compared with the thing signified in christ and his office. the entrance of the high priest into the holy place , was the most glorious solemnity of the law. howbeit the annual repetition of it was a sufficient evidence of its imperfection , as the apostle disputes in the beginning of the next chapter . ver . xxvi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly causal ; quia , quandoquidem , quoniam . but it is generally rendred in this place by all expositors , alioqui ; by concession ; if it were so that he would offer , offer himself ; for otherwise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he would have been a debter ; it would have been due from him . oportebat , oportuisset ; he ought . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul. frequenter pati . others , saepe , saepius passum fuisse ; to have suffered often , more often , frequently ; that is , once every year . syriack , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; many times , and not once only . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vul. ab origine mundi ; others , à condito mundo ; from the foundation of the world ; that is , after the entrance of sin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in the end of the world. vul. in consummatione seculorum ; sub consummationem seculorum ; towards the consummation of all things . in the fulness of time. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ad peccatum abolendum , ad abolitionem peccati . vul. ad destitutionem peccati ; rhemist . the destruction of sin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; apparuit ; patefactus est . he was made manifest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the vulgar renders the words , per hostiam suam apparuit ; which the rhemists translate , he hath appeared by his own host ; most absurdly both as unto words and sense . syr. at one time he offered his soul by the sacrifice or immolation of himself . what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth relate unto , we must enquire in the exposition of the words . ver . xxvi . for then ( if otherwise ) must he ( he ought ) often ( to ) have suffered since ( from ) the foundation of the world : but now once in the end of the world ( in the consummation of times ) hath he appeared , ( been made manifest ) to put away ( to abolish , or for the destruction of ) sin , by the sacrifice of himself . there are sundry difficulties in these words , both as to the signification and construction of them , as also unto their sense and importance , with the nature of the argument contained in them , and the things treated of . i shall not repeat the various conjectures of expositors , most of which are alien from the mind of the apostle , and easie to be refuted , if that belonged any way unto the edification of the reader . but i shall only give that account of the whole , and the several parts of it , which according unto the best of my understanding doth represent the mind of the holy ghost with perspicuity and clearness . there are two parts of the words . ( . ) a reason confirming the foregoing assertion , that christ was not often to offer himself , as the high priest did offer sacrifice every year when he entred into the holy place . for then must he &c. ( . ) a confirmation of that reason from the nature and end of the sacrifice of christ , as stated in matter of fact according unto the appointment of god. but now once in the end ; &c. in the first , we may consider ( ) the note of connexion , and of the introduction of the reason insisted on . ( ) the signification or sense of the words . ( ) the ground and nature of the argument contained in them . . the note of connexion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render , for then : if it were so ; namely , that christ should often offer himself . had it been otherwise , that christ had so offered himself ; so we observed that most translate the word by alioquin . either way the intention of the apostle is expressed , which is to confirm what he had before affirmed by the introduction of a new reason of it . . from a supposition of the contrary unto what he had affirmed , the apostle proves not only the truth , but the necessity of his assertion . for then ; ( ) he must , he ought ; he would have been a debtor , as the syriack speaks , it would have been due from him , and indispensibly required of him . it would have been so necessitate medii , which is the greatest in divine institutions and duties . there could have been no such thing , unless that which he now infers from it , be allowed , which was utterly impossible . ( . ) that which he ought so to have done is to suffer in the offering of himself . all the sufferings of christ in the whole course of his humiliation and obedience , are sometimes expressed by this word ; as chap. . . but the suffering here intended is that of his death , and the shedding of his blood therein alone . that which accompanied , and was inseparable from his actual sacrifice , or the immactation of himself ; to have died , to have shed his blood , to have underwent the penalty and curse of the law. ( ) often ; frequently ; as the high priest offered sacrifice of old ; once every year . ( . ) since , or rather , from the foundation of the world. this expression is somtimes used absolutely for the original of the world in its creation ; for the absolute beginning of time and all things measured by it . eph. . . mat. . . joh. . . pet. . . sometimes from what immediately succeeded on that beginning ; mat. . . luk. . . heb. . . rev. . . and it is in the latter sense , that it is here used . from the foundation of the world , that is , from the first entrance of sin into the world , and the giving of the first promise , which was immediately after the creation of it , or its foundation and constitution in its original frame . this is the first thing on record in the scripture . so god spake by the mouth of his holy prophets , since the world began . luk. . . that is , the first revelation of god unto the church concerning the messia , with all that succeeded . so christ is said to be a lamb slain from the foundation of the world , rev. . . because of the efficacy of his sacrifice extending it self unto the first entrance of sin and the promise thereon , immediately on the foundation of the world. wherefore , the foundation of the world absolutely is in its creation . before the foundation of the world , is an expression of eternity , and the counsels of god therein . eph. . . pet. . . from the foundation of the world , is mostly the first entrance of sin , and gods dispensation of grace in christ thereon . . the third thing considerable in the words is the nature and force of the argument contained in them ; and it is taken from the most cogent topicks . for it is founded on these evident suppositions . st . that the suffering and offering of christ are inseparable . for although abstracted from the present subject matter , suffering is one thing , and offering another ; yet the lord christ offered himself unto god in and by his suffering of death . and the reason hereof is , because he himself was both the priest and the sacrifice . the high priest of old offered often , yet now once sufficed therein . for he was not the sacrifice it self . it was the lamb that was slain , that suffered . christ being both , he could not offer without suffering ; no more then the high priest could offer without the suffering of the beast that was slain . and herein doth the force of the argument principally consist . for he proves that christ did not , nor could offer himself often , not absolutely as though the reiteration of any kind of oblation were impossible , but from the nature of his especial offering or sacrifice , which was with and by suffering , that is , his death and blood-shedding . and this wholly explodes the socinian imagination of the nature of the offering of christ. for if his offering might be separated from his suffering , and were nothing but the presentation of himself in the presence of god in heaven , it might have been reiterated without any inconvenience , nor would there have been any force in the arguing of the apostle . for if his oblation be only that presentation of himself , if god had ordered that it should have been done only at certain seasons , as once every year , nothing inconvenient would have ensued . but the argument of the apostle against the repetition of the sacrifice of christ , from the necessity of his suffering therein , is full of light and evidence ; for . it was inconsistent with the wisdom , goodness , grace and love of god , that christ should often suffer in that way which was necessary unto the offering of himself , namely , by his death and bloodshedding . it was not consistent with the wisdom of god to provide that as the ultimate and only effectual means of the expiation of sin , which was insufficient for it ; for so it would have been , if the repetition of it had been necessary . nor was it so with his unspeakable love unto his son , namely , that he should frequently suffer an ignominious and cursed death . it is the eternal object of the admiration of men and angels , that he should do it once . had it been done often , who could have understood the love of the father unto the son , and not rather have conceived that he regarded him not in comparison of the church ? whereas indeed his love to him , is greater than that unto all others , and the cause of it . and moreover it would have been highly dishonourable unto the son of god , giving an appearance that his blood was of no more value or excellency then the blood of beasts , the sacrifice whereof was often repeated . . it was impossible from the dignity of his person . such a repetition of suffering was not consistent with the glory of his person , especially as it was necessary to be demonstrated unto the salvation of the church . that he once emptied himself and made himself of no reputation that he might be obedient unto the death , the death of the cross , proved a stumbling block unto the unbelieving jews and gentiles . the faith of the church was secured by the evident demonstration of his divine glory , which immediately ensued thereon . but as the frequent repetition hereof would have been utterly inconsistent with the dignity of his divine person , so the most raised faith could never have attained a prospect of his glory . . it was altogether needless , and would have been useless . for , as the apostle demonstrates , by one offering of himself and that once offered , he took away sin , and for ever perfected them that are sanctified . wherefore the argument of the apostle is firm on this supposition , that if he were often to offer himself , then was he often to suffer also . but that he should so do , was as inconsistent with the wisdom of god , and the dignity of his own person , as altogether needless as unto the end of his offering . and as the sufferings of christ were necessary unto the expiation of sin , so he suffered neither more , nor oftener then was necessary . dly . the argument is also built on another supposition ; namely , that there was a necessity of the expiation of the sin of all that were to be saved from the foundation of the world. for otherwise it might be objected , that there was no need at all that christ should either offer or suffer before he did so , and that now it may be yet necessary that he should often offer himself , seeing that all sins before were either punished absolutely , or their sins were expiated and themselves saved some other way . and those by whom this supposition is rejected , as it is by the socinians , can give no colour of force unto the argument of the apostle , although they invent many allusions , whereby they endeavour to give countenance unto it . but whereas he discourseth of the only way and means of the expiation of sin , to prove that it was done at once , by the one offering of christ , which needed no repetition ; he supposeth ; ( ) that sin entred into the world from the foundation of it , or immediately upon its foundation , namely , in the sin and apostacy of our first parents . ( ) that notwithstanding this entrance of it , that many who were sinners , as the patriarchs from the beginning , and the whole israel of god under the old testament , had their sins expiated , pardoned , and were eternally saved . ( ) that none of the sacrifices which they offered themselves , none of the religious services which they performed , either before or under the law , could expiate sin , or procure the pardon thereof , or consummate them in conscience before god. ( ) that all this therefore was effected by vertue of the sacrifice or one offering of christ. hence it follows unavoidably , that if the vertue of this one offering did not extend unto the taking away of all their sins , that then he must often have suffered and offered from the foundation of the world ; or they must all have perished , at least all but only those of that generation wherein he might have once suffered . but this he did not , he did not thus often offer himself , and therefore there was no need that he should so do , though it were necessary that the high priest under the law should repeat his every year . for if the vertue of his one offering did extend it self unto the expiation of the sins of the church , from the foundation of the world , before it was offered ; much more might and would it extend it self without any repetition unto the expiation of the sins of the whole church unto the end of the world , now it is actually offered . this is the true force and reason of the argument in these words , which is cogent and conclusive . and we may hence observe , that the assured salvation of the church of old from the foundation of the world by vertue of the one offering of christ , is a strong confirmation of the faith of the church , at present to look for and expect everlasting salvation thereby . to this end we may consider , first , that their faith had all the difficulties to conflict withal , that our faith is to be exercised with ; and yet it carried them through them all and was victorious . this argument , for the strengthening of our faith , the apostle insists upon in the whole eleventh chapter throughout . in particular , ( ) they had all the trials , afflictions , and temptations that we have . some of them unto such a degree , as the community of believers met not withal . yet was not their faith by any of them prevailed against . and why should we despond under the same trials ? ( ) they had all of them the guilt of sin , in the same or the like kind with us . even elijah was a man subject unto the like passions with others . yet did not their sin hinder them from being brought unto the enjoyment of god ; nor shall ours if we walk in the steps of their faith ( ) they had all the same enemies to conflict withal that we have . sin , the world and satan , made no less opposition unto them , then they do unto us ; yet were they victorious against them all . and following their example , we may look for the same success . secondly , they wanted many advantages of faith and holiness which we enjoy . for ( ) they had not a clear revelation of the nature of gods way of salvation . this is that which gives life and vigour unto gospel-faith . yet did they follow god through the dark representation of his mind and grace unto the eternal enjoyment of him . we cannot miss our way , unless we wilfully neglect so great salvation . ( ) they had not such plentiful communications of the holy spirit , as are granted under the gospel . but being faithful in that little which they received , they missed not of the reward . ( ) they had not that light , those directions for the actings of faith unto consolation and assurance , with many more advantages unto all the ends of faith and obedience which believers now enjoy . yet in this state and condition , by vertue of the one offering of christ , they were all pardoned and eternally saved . the consideration hereof tends greatly to the confirmation of the faith of them who truely believe . the latter part of this verse contains the confirmation of the argument proposed in the former . and it consists in a declaration of the true state , nature , efficacy and circumstances of the one offering of christ now accomplished according unto the will of god. there are three things in the words , ( ) an opposition unto , or a rejection of the supposition of christs offering himself often since the foundation of the world. ( ) an assertion of the use , end and efficacy of that offering ; manifesting the uselessness of its repetition . ( ) the means of accomplishing that end , or whereby he came to offer himself . . the opposition unto the rejected supposition is in these words ; but now once in the end of the world. and every word hath its distinct force in the opposition . . as unto the time in general : but now : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , now generally is a limitation of time unto the present season ; opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then . but sometimes it is only a note of opposition when joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but , as in this place . it may be taken in either sense or include both in the latter , but now , is no more , but it is not so , it is otherwise , and so declared to be ; he did not offer himself often since the world began . a limitation of time may also be included in it . now , at this time and season , it is declared that things are otherwise ordered and disposed . this makes the opposition more emphatical . now it is , and now only , that christ hath suffered , and not before . . he did this once ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , often . the apostle useth this word on this occasion , ver . ; chap. . . so pet. . . so he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , once for all , chap. . . he hereby confines our thoughts about the offering of christ unto that time and action wherein he offered himself unto god in his death . he speaks of it as a thing once performed and then past , which cannot be referred unto the continual presentation of himself in heaven . thus it is , saith he , in matter of fact , he hath not often but once only offered himself . . he confirms his opposition unto the reiterated supposition , by an especial denotation of the time when he once offered himself : he did it in the end of the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in opposition unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . not then , but now ; not often , but once ; not from the foundation of the world , but in the end of it . there is no question as unto the thing it self , or the time intended in this exposition . it was the time when our lord jesus christ appeared in the flesh , and offered himself unto god. but why he should express that time , by the end of the world , in the words that our saviour designeth the end of the world absolutely by , mat. . . is not so plain . for there was after this a long continuance and duration of the world to succeed , so far as any knows , not less then what was passed before it . various are the conjectures of learned men , about this expression ; i shall not detain the reader with their repetition . my thoughts are determined by what i have discoursed on chap. . . the exposition of which place the reader may consult on this occasion , i hope unto his satisfaction . in brief to give a short account of what more largely i have explained and fully confirmed in the place referred unto ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do answer unto the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the world , not absolutely with respect unto its essence or substance , but its duration and the succession of ages therein , is signified by them . and the succession of the times of the world , is considered unto gods distinction and limitation of things in his dealing with the church , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; eph. . . and gods distinction of time with respect unto the dispensation of himself in his grace to the church may be referred unto three general heads . first , the time before the law : secondly , that which was spent under the law : thirdly , that of the exhibition of christ in the flesh , with all that doth succeed it unto the end of the world . this last season absolutely considered , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the fulness of time , when all that god had designed in the dispensation of his grace was come unto that head and consistency , wherein no alteration should be made unto the end of the world . this is that season which , with respect unto those that went before , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the end of the world , or the last age of the world , the consummation of the dispensation of time , no change being afterwards to be introduced , like things which were made before in the dispensation of god. this season with respect unto the coming of christ unto the judaical church is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the latter days or the end of the dayes ; namely of that church-state , of the dispensation of god in that season . with respect unto the whole dispensation of god in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the allotted ages of the church , it was the last or end of them all ; it was that wherein the whole divine disposition of things had its consummation . wherefore both the entrance and the end of this season are called by the same name ; the beginning of it here , and the end of it , mat. . . for the whole is but one entire season . and the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this construction with a dative case , signifies the entrance of any thing ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is at the approach of death . wherefore whatever hath been , or may be in the duration of the world afterwards , the appearance of christ to offer himself , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the end of the world , that is , at the entrance of the last season of gods dispensation of grace unto the church . thus it was , saith the apostle , in matter of fact , then did christ offer himself and then only . with respect unto this season so stated , three things are affirmed of christ in the following words ; ( . ) what he did ; he appeared . ( . ) unto what end ; to take away sin . ( . ) by what means , by the sacrifice of himself . but there is some difficulty in the distinction of these words , and so variety in their interpretation , which must be removed . for those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the sacrifice of himself , may be referred either unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the putting away of sin , that goes before ; or unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was manifest , that follows after . in the first way the sense is , he was manifest to put away sin by the sacrifice of himself ; in the latter , he appeared by the sacrifice of himself to put away sin ; which confines his appearance unto his sacrifice ; which sense is expressed by the vulgar translation ; per hostiam suam apparuit ; he appeared by his own host , say the rhemists . but the former reading of the words , is evidently unto the mind of the apostle . for his appearance was what he did in general with respect unto the end mentioned , and the way whereby he did it . . there is what he did . he appeared . he was manifested ; some say that this appearance of christ is the same with his appearance in the presence of god for us , mentioned in the foregoing verse . but it is as another word that is used , so another thing that is intended . that appearance was after his sacrifice , this is in order unto it . that is in heaven , this was on earth . that is still continued , this is that which was already accomplished , at the time limited by the apostle . wherefore this appearance , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or manifestation of christ in the end of the world , is the same with his being manifested in the flesh , tim. . ; or his coming into the world , or taking on him the seed of abraham , to this end , that he might suffer and offer himself unto god. for what is affirmed is opposed unto what is spoken immediately before , namely of his suffering often since the foundation of the world . this he did not do , but appeared , was manifest , that is , in the flesh , in the ends of the world , to suffer and to expiate sin . nor is the word ever used to express the appearance of christ before god in heaven . his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is his coming into the world by his incarnation unto the discharge of his office. his appearance before god in heaven , is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and his illustrious appearance at the last day , is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; though that word be used also to express his glorious manifestation by the gospel , tim. . ; see tim. . . joh. . . tit. . . this therefore is the meaning of the word : christ did not come into the world , he was not manifested in the flesh often since the foundation of the world , that he might often suffer and offer , but he did so , he so appeared , was so manifest in the end of the world . . the end of this appearance of christ , was to put away sin . and we must enquire both what is meant by sin , and what by the putting of it away . wherefore by sin the apostle intends the whole of its nature and effects , in its root and fruits , in its guilt , power , and punishment ; sin absolutely and universally ; sin as it was an apostacy from god , as it was the cause of all distance between god and us , as it was the work of the devil ; sin in all that it was , and all that it could effect , or all the consequents of it ; sin in its whole empire and dominion ; as it entred by the fall of adam , invaded our nature in its power , oppressed our persons with its guilt , filled the whole world with its fruits , gave existence and right unto death and hell , with power to satan to rule in and over mankind ; so as it rendred us obnoxious unto the curse of god and eternal punishment . in the whole extent of sin , he appeared to put it away , that is , with respect unto the church , that is sanctified by his blood , and dedicated unto god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render putting away , is abrogatio , dissolutio , destructio ; an abrogation , disanulling , destroying , disarming . it is the name of taking away the force , power , and obligation of a law. the power of sin , as unto all its effects and consequents whether sinfull or penal , is called its law ; the law of sin , rom. . . and of this law as of others , there are two parts or powers . ( . ) it s obligation unto punishment after the nature of all penal laws ; hence it is called the law of death , that whereon sinners are bound over unto eternal death . this force it borrows from its relation unto the law of god and the curse thereof . ( . ) it s impelling ruling power , subjectively in the mindes of men , leading them captive into all enmity and disobedience unto god , rom. . . christ appeared to abrogate this law of sin , to deprive it of its whole power , ( . ) that it should not condemn us any more , nor bind us over to punishment . this he did by making attonement for it , by the expiation of it , undergoing in his own suffering the penalty due unto it , which of necessity he was to suffer , as often as he offered himself . herein consisted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or abrogation of its law , principally . ( . ) by the destruction of its subjective power , purging our consciences from dead works , in the way that hath been declared . this was the principal end of the appearance of christ in the world , joh. . . . the way whereby he did this was by the sacrifice of himself ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that sacrifice wherein he both suffered and offered himself unto god. for that both are included , the opposition made unto his often suffering doth evince . this therefore is the design and meaning of these words , to evidence that christ did not offer himself unto god often , more then once , as the high-priest offered every year before his entrance into the holy place ; the apostle declares the end and effect of his offering or sacrifice which render the repetition of it needless . it was one , once offered , in the end of the world , nor need be offered any more , because of the total abolition and destruction of sin at once made thereby . what else concerns the things themselves spoken of will be comprized under the ensuing observations . it is the prerogative of god , and the effect of his wisdom to determine the times and seasons of the dispensation of himself and his grace unto the church . hereon it depends alone , that christ appeared in the end of the world , not sooner , nor later , as to the parts of that season . many things do evidence a condecency unto divine wisdom , in the determination of that season . as , ( . ) he testified his displeasure against sin , in suffering the generality of mankind to lye so long under the fatal effects of their apostacy , without relief or remedy , act. . . chap. . . rom. . , , . ( . ) he did it to exercise the faith of the church called by vertue of the promise , in the expectation of its accomplishment . and by the various wayes whereby god cherished their faith and hope was he glorified in all ages , luk . . mat. . . luk. . . pet. . , . hag. . . ( . ) to prepare the church for the reception of him , partly by the glorious representation made of him in the tabernacle and temple with their worship , partly by the burden of legal institutions , laid on them until his coming , gal. . . ( . ) to give the world a full and sufficient trial of what might be attained towards happiness and blessedness by the excellency of all things here below . men had time to try what was in wisdom , learning , moral vertue , power , rule , dominion , riches , arts , and whatever else is valuable unto rational natures . they were all exalted unto their height , in their possession and exercise before the appearance of christ , and all manifested their own insufficiency to give the least real relief unto mankind from under the fruits of their apostacy from god. see cor. . ( . ) to give time unto satan to fix and establish his kingdom in the world , that the destruction of him and it might be the more conspicuous and glorious . these and sundry other things of a like nature do evince that there was a condecency unto divine wisdom in the determination of the season of the appearance of christ in the flesh . howbeit it is ultimately to be resolved into his soveraign will and pleasure . . god had a design of infinite wisdom and grace in his sending of christ , and his appearance in the world thereon , which could not be frustrate . he appeared to put away sin . the footsteps of divine wisdome and grace herein i have enquired into in a peculiar treatise , and shall not here insist on the same argument . . sin had erected a dominion , a tyranny over all men as by a law. unless this law be abrogated and abolished , we can have neither deliverance nor liberty . men generally think that they serve themselves of sin in the accomplishment of their lusts , and gratification of the flesh ; but they are indeed servants of it , and slaves unto it . it hath gotten a power to command their obedience unto it , and a power to bind them over to eternal death for the disobedience unto god therein . as unto what belongs unto this law and power , see my discourse of indwelling sin. . no power of man , of any meer creature was able to evacuate , disannul or abolish this law of sin . for . the destruction and dissolution of this law and power of sin was the great end of the coming of christ for the discharge of his priestly office in the sacrifice of himself . no other way could it be effected . and . it is the glory of christ , it is the safety of the church , that by his one offering , by the sacrifice of himself once for all , he hath abolished sin as unto the law and condemning power of it . ver . xxvii , xxviii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & sicut , & quem admodum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; statutum , constitutum est . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the sons of men ; of adam , all his posterity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that at one time ; a certain appointed time . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul. post hoc autem . postea verò ; and afterward , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after their death , the death of them . so also christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one time ; at one time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; vul. ad exhaurienda peccata ; rhem. to exhaust the sins of many ; without any sense . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie to lift or bear up ; not at all to draw out of any deep place , though there may be something in that allusion . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and in himself he slew or sacrificed the sins of many ; in himself , that is , by the sacrifice of himself he took them away . bez. ut in seipso attolleret multorum peccata ; that he might lift or bear up the sins of many in himself ; he took them upon himself as a burden which he bare upon the cross , as opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , afterwards , not burdened with sin . others , ad attollendum peccata multorum in semet ipsum ; to take up unto himself ( that is , upon himself ) the sins of many . the syriack reads the last ●ause , he shall appear the second time unto the salvation of them that expect or look for him . all others ; he shall appear unto or be seen by them that look for him unto salvation : unto which difference we shall speak afterwards . ver . xxvii , xxviii . and ( in like manner ) as it is appointed unto men once to die , but after this ( afterwards ) the judgment : so also christ was once offered to bear ( in himself ) the sin of many , and unto them that look for him , shall he appear the second time , without sin unto salvation . these verses put a close unto the heavenly discourse of the apostle , concerning the causes , nature , ends and efficacy of the sacrifice of christ , wherewith the new covenant was dedicated and confirmed . and in the words there is a treble confirmation of that singularity and efficacy of the sacrifice of christ , which he had pleaded before . . in an elegant instructive similitude ; and as it is appointed , ver . . . in a declaration of the use and end of the offering of christ ; he was once offered to bear the sins of many . . in the consequent of it ; his second appearance , unto the salvation of believers ; ver . . in the comparison , we must first consider the force of it in general , and explain the words . that ( as we have observed ) which the apostle designeth to confirm and illustrate , is what he had pleaded in the foregoing verses , concerning the singularity and efficacy of the offering of christ , whereon also he takes occasion to declare the blessed consequents of it . hereof he gives an illustration by comparing it unto what is of absolute and unavoidable necessity , so as that it cannot otherwise be , namely , the death of all the individuals of mankind by the decretory sentence of god. as they must dye every one , and every one but once ; so christ was to dye , to suffer , to offer himself , and that but once . the instances of those who died not after the manner of other men , as enoch and elias , or those who having died once were raised from the dead and died again as lazarus , give no difficulty herein . they are instances of exemption from the common rule by meer acts of divine sovereignty . but the apostle argues from the general rule and constitutions , and thereon alone the force of his comparisons doth depend , and they are not weakned by such exemptions . as this is the certain unalterable law of humane condition , that every man must dye once , and but once as unto this mortal life , so christ was once and but once offered . but there is more in the words and design of the apostle than a bare similitude and illustration of what he treats of , though expositors own it not . he doth not only illustrate his former assertion by a fit comparison , but gives the reason of the one offering of christ from what it was necessary for and designed unto . for that he introduceth a reason of his former assertion , the causal connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth demonstrate : especially as it is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , in quantum , inasmuch as ; in which sense he constantly useth that expression ; chap. . . chap. . . chap. . . and in as much as it was so with mankind , it was necessary that christ should suffer once for the expiation of sin , and the salvation of sinners . how was it with mankind in this matter ? on the account of sin they were all subject unto the law and the curse thereof . hereof there were two parts ; ( ) temporal death to be undergone penally on the sentence of god. ( ) eternal judgment wherein they were to perish for evermore . in these things consist the effects of sin , and the curse of the law. and they were due unto all men unavoidably to be inficted on them by the judgment and sentence of god. it is appointed , decreed , determined of god , that men , sinful men shall once die , and after that come to judgment for their sins . this is the sense , the sentence , the substance of the law. under this sentence they must all perish eternally , if not divinely relieved . but inasmuch as it was thus with them , the one offering of christ , once offered is prepared for their relief and deliverance . and the relief is in the infinite wisdom of god eminently proportionate unto the evil , the remedy unto the disease . for . as man was to dye once legally and penally for sin by the sentence of the law , and no more ; so christ died , suffered , and offered once and no more , to bear sin , to expiate it , and thereby to take away death so far as it was penal . . as after death men must appear again the second time unto judgement , to undergo condemnation thereon ; so after his once offering to take away sin and death , christ shall appear the second time to free us from judgement , and to bestow on us eternal salvation . in this interpretation of the words i do not exclude the use of the comparison , nor the design of the apostle to illustrate the one offering of christ once offered by the certainty of the death of men once onely ; for these things do illustrate one another as so compared . but withal i judge there is more in them than a meer comparison between things no way related one to another , but onely have some mutual resemblance in that they fall out but once . yea , there seems not to be much light , nor any thing of argument in a comparison so arbitrarily framed . but consider these things in their mutual relation and opposition one unto the other , which are the same with that of the law and the gospel , and there is much of light and argument in the comparing of them together . for whereas the end of the death , suffering and offering of christ was to take away and remove the punishment due unto sin which consisted in this , that men should once die , and but once , and afterwards come to judgment and condemnation according to the sentence of the law ; and it was convenient unto divine wisdom , that christ for that end should dye , suffer , offer once only , and afterwards bring them for whom he died unto salvation . and this is the proper sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quantum , which interpreters know not what to make of in this place , but endeavour variously to change and alter . some pretend that some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which they suppose came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but the onely reason why the word is not liked , is because the sense is not understood . take the mind of the apostle aright , and his expression is proper unto his purpose . wherefore there is in these verses an entire opposition and comparison between the law and the gospel ; the curse due to sin , and the redemption that is by christ jesus . and we may observe ; that god hath eminently suited our relief , the means and causes of our spiritual deliverance , unto our misery , the means and causes of it , as that his own wisdom and grace may be exalted and our faith established . that which is here summarily represented by our apostle in this elegant antithesis , he declares at large , rom. . from ver . . to the end of the chapter . but we proceed with the interpretation of the words . in the first part of the antithesis and comparison , ver . . there are three things asserted . ( ) the death of men , ( ) the judgment that ensues , and ( . ) the cause of them both . the last is first to be explained . it is appointed , determined , enacted , statutum est . it is so by him who hath a sovereign power and authority in and over these things , and hath the force of an unalterable law , which none can transgress . god himself hath thus appointed it ; none else can determine and dispose of these things . and the word equally respects both parts of the assertion , death and judgment . they are both equally from the constitution of god , which is the cause of them both . the socinians do so divide these things , that one of them , namely death , they would have to be natural ; and the other or judgment , from the constitution of god ; which is not to interpret , but to contradict the words . yea , death is that which in the first place and directly is affirmed to be the effect of this divine constitution , being spoken of as it is penal , by the curse of the law for sin ; and judgment falls under the same constitution , as consequential thereunto . but if death as they plead , be meerly and only natural , they cannot refer it unto the same divine constitution with the future judgment , which is natural in no sense at all . death was so far natural from the beginning , as that the frame and constitution of our nature were in themselves liable and subject thereunto . but that it should actually have invaded our nature unto its dissolution , without the intervention of its meritorious cause in sin , is contrary unto the original state of our relation unto god , the nature of the covenant whereby we were obliged unto obedience , the reward promised therein , with the threatning of death in case of disobedience . wherefore the law , statute , or constitution here related unto , is no other but that of , gen. . . in the day thou eatest thereof , thou shalt surely dye ; with that addition , dust thou art , and unto dust thou shalt return , chap. . . god enacted it as an everlasting law concerning adam and all his posterity , that they should dye ; and that once , as they were once taken out of the dust. but in the words of god before mentioned , there are two things , ( . ) a penal law enacted , gen. . . ( . ) a judicial sentence denounced , chap. . . not onely death but future judgment also was appointed thereby . thus it is appointed to men ; that is , to all men , or men indefinitely without exception ; it is their lot and portion . it is appointed unto men , not meerly as men , but as sinners , as sinful men . for it is of sin and the effects of it , with their removal by christ , that the apostle discourseth . it is appointed unto them to dye ; that is , penally for sin , as death was threatned in that penal statute , mentioned in the curse of the law ; and death under that consideration alone , is taken away by the death of christ. the sentence of dying naturally is continued towards all ; but the moral nature of dying with the consequents of it are removed from some by christ ; the law is not absolutely reversed ; but what was formally penal in it is taken away . observe , . death in the first constitution of it was penal . and the entrance of it as a penalty keeps the fear of it in all living . yea , it was by the law eternally penal . nothing was to come after death but hell. and . it is still penal , eternally penal , unto all unbelievers . but there are false notions of it amongst men as there are of all other things . some are afraid of it when the penalty is separated from it . some on the other hand , look on it as a relief and so either seek it or desire it ; unto whom it will prove only an entrance unto judgment . it is the interest of all living to enquire diligently what death will be unto them . . the death of all is equally determined and certain in gods constitution . it hath various wayes of approach unto all individuals . hence is it generally looked on as an accident befalling this or that man. but the law concerning it is general and equal . the second part of the assertion is ; that after this is the judgment . this by the same divine unalterable constitution is appointed unto all . god hath appointed a day wherein he will judge the world in righteousness . death makes an not end of men as some think , others hope , and many would desire it should : ipsa mors nihil & post mortem nihil : but there is something yet remaining which death is subservient unto . hence it is said to be after this . as surely as men dye , it is sure that somewhat else follows after death . this is the force of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but ; but after it . now this after doth not denote the immediate succession of one thing unto another ; if one go before , and the other certainly follow after , what ever length of time be interposed between them , the assertion is true and proper . many have been long dead , probably the most that shall dye , and yet judgment is not come after . but it shall come in its appointed season ; and so as that nothing shall interpose between death and judgment to make any alteration in the state or condition of the persons concerned in them . the souls of them that are dead are yet alive , but are utterly incapable of any change in their condition between death and judgment . as death leaves men , so shall judgment find them . the second part of this penal constitution is judgment , after death judgment . it is not a particular judgment on every individual person immediately on his death , although such a judgment there be , for in and by death there is a declaration made concerning the eternal condition of the deceased ; but judgment here is opposed unto the second appearance of christ unto the salvation of believers , which is the great or general judgment of all at the last day . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used with respect unto this day , or taken absolutely , do signifie a condemnatory sentence only ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resurrection of or unto judgment , is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resurrection of or unto life , joh. . . see ver . , , . so is it here used ; judgment , that is , condemnation for sin follows after death in the righteous constitution of god , by the sentence of the law. and as christ by his death doth not take away death absolutely , but only as it was penal ; so on his second appearance , he doth not take away judgment absolutely , but only as it is a condemnatory sentence , with respect unto believers . for as we must all dye , so we must all appear before his judgment seat , rom. . . but as he hath promised that those that believe in him , shall not see death , for they are passed from death unto life ; they shall not undergo it as it is penal ; so also he hath , that they shall not come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the word here used ) into judgment , joh. . . they shall be freed from the condemnatory sentence of the law. for the nature and manner of this judgment , see the exposition on chap. . . this then is the sense of the words . whereas therefore , or in as much as this is the constitution of god , that man , sinful man shall once dye , and afterwards be judged or condemned for sin ; which would have been the event with all , had not a relief been provided , which in opposition hereunto is declared in the next verse . and no man that dyes in sin , shall ever escape judgment . ver . xxviii . this verse gives us the relief provided , in the wisdom and grace of god for and from this condition . and there is in the words ( . ) the redditive note of comparison and opposition ; so ( . ) the subject spoken of ; the offering of christ. ( . ) the end of it , to bear the sin of many . ( ) the consequent of it , which must be spoken to distinctly . . the redditive note is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so , in like manner , in answer unto that state of things and for the remedy against it , in a blessed condecency unto divine wisdom , goodness and grace . the subject spoken of is the offering of christ. but it is here mentioned passively ; he was offered . most frequently it is expressed by his offering of himself ; the sacrifice he offered of himself . for as the vertue of his offering depends principally on the dignity of his person , so his humane soul , his mind , will and affections , with the fulness of the graces of the spirit resident and acting in them did concur unto the efficacy of his offering , and were necessary to render it an act of obedience , a sacrifice of a sweet smelling savour unto god , ephes. . . yea , hereon principally depended his own glory , which arose not meerly from his suffering , but from his obedience therein , phil. . , . wherefore he is most frequently said to offer himself , ( . ) because of the virtue communicated unto his offering by the dignity of his person . ( . ) because he was the only priest that did offer . ( . ) because his obedience therein was so acceptable unto god. ( . ) because this expresseth his love unto the church ; he loved it and gave himself for it . but as himself offered , so his offering was himself . his whole entire humane nature was that which was offered . hence it is thus passively expressed . christ was offered , that is , he was not only the priest who offered , but the sacrifice that was offered . both were necessary , that christ should offer , and that christ should be offered . and the reason why it is here so expressed , is because his offering is spoken of as it was by death and suffering . for having affirmed that if he must often offer he must often suffer , and compared his offering unto the once dying of men penally , it is plain that the offering intended is in and by suffering . christ was offered , is the same with christ suffered , christ dyed . and this expression is utterly irreconcileable unto the socinian notion of the oblation of christ. for they would have it to consist in the presentation of himself in heaven eternally free from and above all sufferings , which cannot be the sense of this expression , christ was offered the circumstance of his being thus offered , is that it was once only . this joyned as it is here with a word in the preter tense , can signify nothing but an action or passion then past and determin'd . it is not any present continued action such as is the presentation of himself in heaven , that can be signified hereby . . the end of christs being thus once offered and which his one offering did perfectly effect , was , to bear the sins of many . there is an antithesis between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of many , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto men in the verse foregoing . men , expressed indefinitely in that necessary proposition , intends all men universally . nor , as we have shewed , is there any exception against the rule , by a few instances of exemption by the interposition of divine soveraignty . but the relief which is granted by christ , though it be unto men indefinitely , yet it extends not to all universally , but to many of them only . that it doth not so extend unto all eventually , is confessed . and this expression is declarative of the intention of god or of christ himself in his offering . see ephes. . , . he was thus offered for those many , to bear their sins , as we render the words . it is variously translated as we have seen before , and various senses are sought after by expositors . grotius wholly follows the socinians in their endeavours to pervert the sense of this word . it is not from any difficulty in the word , but from mens hatred unto the truth , that they put themselves on such endeavours . and this whole attempt lies in finding out one or two places where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to take away ; for the various signification of a word used absolutely in any other place is sufficient for these men to confute its necessary signification in any context . but the matter is plain in it self , christ did bear sin , or take it away , as he was offered ; as he was a sacrifice for it . this is here expresly affirmed ; he was offered to bear the sins of many . this he did , as the sacrifices did of old as unto their typical use and efficacy . a supposition hereof , is the sole foundation of the whole discourse of the apostle . but they bare sin , or took away sin ( not to contend about the meer signification of the word ) no otherwise but by the imputation of the sin unto the beast that was sacrificed , whereon it was slain that attonement might be made with its blood . this i have before sufficiently proved . so christ bare the sins of many ; and so the signification of this word is determined and limited by the apostle peter , by whom alone it is used on the same occasion , epist. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who himself bare our sins in his own body on the tree . that place compared with this doth utterly evert the socinian fiction , of the oblation of christ in heaven . he was offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear the sins of many ; when did he do it ? how did he do it ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bare our sin in his own body on the tree . wherefore then he offered himself for them . and this he did in his suffering . moreover , where-ever in the old testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the lxx , as numb . . . isai. . . or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reference unto sin , it constantly signifies to bear the punishment of it . yea , it doth so when with respect unto the event , it is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is levit. . . and the proper signification of the word is to be taken from the declaration of the thing signified by it . he shall bear their iniquities . isa. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear it as a burden upon him he was offered once , so as that he suffered therein . as he suffered , he bare our iniquities , and as he was offered , he made attonement for them . and this is not opposed unto the appearance of men before god at the last day , but unto their death , which they were once to undergo . wherefore the ground of the expiation of sin by the offering of christ is this , that therein he bare the guilt and punishment due unto it . upon this offering of christ the apostle supposeth what he had before declared , namely , that he entred into heaven to appear in the presence of god for us ; and hereon he declares , what is the end of all this dispensation of gods grace . unto them that look for him , he shall appear the second time without sin unto salvation . and he shews , ( ) what de facto christ shall yet do ; he shall appear ; ( ) to whom he shall so appear ; unto them that look for him ; ( ) in what manner ; without sin . ( ) unto what end ; unto salvation . ( ) in what order ; the second time . the last thing mentioned is first expressed ; and must first be explained . the second time . the scripture is express unto a double appearing or coming of christ. the first was his coming in the flesh , coming into the world , coming unto his own , namely , to discharge the work of his mediation , especially to make attonement for sin in the sacrifice of himself , unto the accomplishment of all promises made concerning it , and all types instituted for its representation . the second is in glory , unto the judgment of all ; when he shall finish and compleat the eternal salvation of the church . any other personal appearance or coming of christ the scripture knows not ; and in this place expresly excludes any imagination of it . his first appearance is past ; and appear the second time he will not , until that judgment comes which follows death , and the salvation of the church shall be compleated . afterward there will be no farther appearance of christ in the discharge of his office ; for god shall be all in all . . that which he affirms of him is , he shall appear unto , he shall be seen of . there shall be a publick vision and sight of him . he was seen on the earth in the days of his flesh : he is now in heaven where no mortal eye can see him , within the vail of that glory which we cannot look into . the heavens must receive him unto the time of the restitution of all things . he can indeed appear unto whom he pleaseth , by an extraordinary dispensation . so he was seen of stephen standing at the right hand of god , act. . so he appeared unto paul , cor. . . but as unto the state of the church in general , and in the discharge of his mediatory office , he is not seen of any . so the high-priest was not seen of the people , after his entrance into the holy place until he came forth again . even concerning the person of christ we live by faith , and not by sight . and it is the great exercise of faith to live on the invisible actings of christ , on the behalf of the church . so also the foundation of it doth consist in our infallible expectation of his second appearance , of our seeing him again , act. . . we know that our redeemer liveth , and we shall see him with our eyes . whilest he is thus invisible , the world triumpheth as if he were not . where is the promise of his coming ? the faith of many is weak . they cannot live upon his invisible actings . but here is the faith and patience of the church , of all sincere believers : in the midst of all discouragements , reproaches , temptations , sufferings , they can relieve and comfort their souls with this , that their redeemer liveth , and that he shall appear again the second time , in his appointed season . hence is their continual prayer as the fruit and expression of their faith ; even so come , lord jesus . the present long continued absence of christ in heaven is the great tryal of the world . god doth give the world a trial by faith in christ , as he gave it a trial by obedience in adam . faith is tryed by difficulties . when christ did appear , it was under such circumstances , as turned all unbelievers from him . his state was then a state of infirmity , reproach and suffering . he appeared in the flesh . now he is in glory he appeareth not . as many refused him when he appeared , because it was in outward weakness ; so many refuse him now he is in glory , because he appeareth not . faith alone can conflict with , and conquer these difficulties . and it hath sufficient evidences of this return of christ , ( ) in his faithful word of promise . the promise of his coming recorded in the scripture , is the ground of our faith herein . ( ) in the continual supplies of his spirit which believers do receive . this is the great pledge of his mediatory life in heaven , of the continuance of his love and care towards the church , and consequently the great assurance of his second coming . ( ) in the daily evidences of his glorious power , put forth in eminent acts of providence for the protection , preservation and deliverance of the church , which is an uninterrupted assurance of his future appearance . he hath determined the day and season of it , nor shall all the abuse that is made of his seeming delay in coming , hasten it one moment . and he hath blessed ends of his not appearing before the appointed season , though the time seem long to the church it self . as , ( ) that the world may fill up the measure of its iniquities , to make way for its eternal destruction . ( ) that the whole number of the elect may be gathered in . though days of trouble are sometimes shortned for their sakes , that they may not faint after they are called , mat. . . yet are they also in general continued , that there may be time for the calling of them all . ( ) that all the graces of his people may be exercised and tried unto the utmost . ( ) that god may have his full revenue of glory from the new creation , which is the first fruits of the whole . ( ) that all things may be ready for the glory of the great day . . to whom shall he thus appear ? of whom shall he be thus seen ? to them that look for him . but the scripture is plain and express in other places , that he shall appear unto all ; shall be seen of all , even of his enemies , rev. . . and the work that he hath to do at his appearance , requires that so it should be . for he comes to judge the world in general ; and in particular to plead with ungodly men about their ungodly deeds and speeches , jud. . so therefore must and shall it be . his second illustrious appearance shall fill the whole world with the beams of it : the whole rational creation of god shall see and behold him . but the apostle treats of his appearance here with respect unto the salvation of them unto whom he doth appear . he shall appear unto salvation . and this word unto salvation is capable of a double explication . for it may refer unto them that look for him ; that look for him unto salvation ; that is , that look to be saved by him . or it may do so , unto his appearance ; he shall appear unto the salvation of them that look for him . the sense is good either way . this looking for the coming of christ , which is a description of faith by a principal effect and fruit of it , called also waiting , expecting , longing , earnest expectation , consists in five things . ( ) stedfast faith of his coming and appearance . this is in the foundation of christian religion . and whatever the generality of hypocritical , nominal christians profess , there are uncontroulable evidences and demonstrations that they believe it not . ( ) love unto it , as that which is most desirable , which contains in it every thing wherein the soul takes delight and satisfaction . that love his appearing , tim. . . ( ) longing for it or desires after it . even so come , lord jesus ; that is , come quickly ; rev. . . if the saints of the old testament longed after his appearance in the flesh , how shall not we do so for his appearance in glory . see tit. . . looking for and hasting unto . pet. . . ( ) patient waiting for it , in the midst of all discouragements . these the world is filled withal ; and it is the great trial of faith , jude , . ( ) preparation for it , that we may be ready and meet for his reception , which is the substance of what we are taught in the parable of the virgins ; mat. . unto those that thus look for him shall the lord christ appear unto salvation . . the manner of his appearance , is , without sin. this may either respect himself , or the church , or both . in his first appearance in the flesh he was absolutely in himself without sin ; but his great work was about sin. and in what he had to do for us he was made sin , he bare our iniquities , and was treated both by god and man as the greatest sinner . he had all the penal effects and consequents of sin upon him ; all dolorous infirmities of nature , as fear , sorrow , grief , pain , all sufferings that sin deserved , that the law threatned , were in him and upon him . nothing as it were appeared with him or upon him but sin , that is , the effects and consequents of it , in what he underwent for our sakes . but now he shall appear perfectly free from all these things , as a perfect conqueror over sin , in all its causes , effects and consequents . ( ) it may respect the church . he will then have made an utter end of sin , in the whole church for ever . there shall not then be the least remainder of it . all its filth , and guilt , and power ; and its effects in darkness , fear and danger shall be utterly abolished and done away . the guilt of sin being done withal , the whole church shall then be perfectly purified , without spot and wrinkle , every way glorious ; sin shall be no more . respect may be had to both , himself and the church . . the end of his appearance is the salvation of them that look for him . if this word relate immediately unto his appearance ; the meaning is , to bestow , to collate salvation upon them ; eternal salvation . if it respect them that look for him , it expresseth the qualification of their persons , by the object of their faith and hope ; they look for him to be perfectly and compleatly saved by him . where both senses are equally true , we need not limit the signification of the words to either of them . but we may observe , . christs appearance the second time , his return from heaven to compleat the salvation of the church , is the great fundamental principle of our faith and hope , the great testimony we have to give against all his and our adversaries . and . faith concerning the second coming of christ , is sufficient to support the souls of believers , and to give them satisfactory consolation in all difficulties , trials and distresses . . all true believers do live in a waiting , longing expectation of the coming of christ. it is one of the most distinguishing characters of a sincere believer so to do . . to such alone as so look for him , will the lord christ appear unto salvation . . then will be the great distinction among mankind , when christ shall appear unto the everlasting confusion of some , and the eternal salvation of others ; a thing that the world loves not to hear of . . at the second appearance of christ , there will be an end of all the business about sin , both on his part and ours . . the communication of actual salvation unto all believers , unto the glory of god , is the final end of the office of christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . an exposition of the tenth chapter of the epistle to the hebrews . there are two parts of this chapter . the first concerneth the necessity and efficacy of the sacrifice of christ ; from the beginning unto v. . the other is an improvement of the doctrine of it unto faith , obedience and perseverance ; from v. . to the end of the chapter . of the first general proposition of the subject to be treated of , there are two parts : ( . ) a demonstration of the insufficiency of legal sacrifices for the expiation of sin : v. , , , ; ( . ) a declaration of the necessity and efficacy of the sacrifice of christ unto that end ; from v. . unto v. . of this declaration there are two parts . ( . ) the substitution of the sacrifice of christ in the place and room of all legal sacrifices , because of its efficacy unto the end which they could not attain and without which the church could not be saved , v. , , , , , . ( . ) a final comparison of his priesthood and sacrifice with those of the law , and their absolute preference above them ; unto v. . in the first particular , of the first general part , there are three things : ( . ) an assertion of the insuffciency of legal sacrifices unto the expiation of sin , wherein a reason of it also is included ; v. . ( . ) a confirmation of the truth , of that assertion from the consideration of the frequency of their repetition , which manifestly evidenceth that insufficiency ; v. , . ( . ) a general reason taken from the nature of them , or the matter whereof they did consist ; v. . the first of these is contained in the first verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is no difficulty in the reading , nor much difference about the translation of the words . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for the law , a shadow was in it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not the substance it self . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that shall offer them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that translator omits ; supposing it the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but it hath its own signification : continentèr ; in assiduum ; in perpetuum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; habens , obtinens , continens . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ipsam expressam formam ; ipsam imaginem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; sanctificare , perfectè sanctificare ; perfectos facere ; vulg. lat. make perfect . perficere , confirmare , to perfect , to confirm . for the law having a shadow of good things to come , not the very image of the things , can never with those sacrifices which they offer year by year continually , make the comers thereunto ( the worshippers ) perfect . there are in these words , ( . ) a note of inference , giving a connexion unto the preceding discourse , for. ( . ) the subject spoken of , the law. ( . ) an ascription made unto it ; it had a shadow of good things to come . ( . ) a negation concerning it , derogatory unto its perfection ; it had not the very image of the things themselves . ( . ) an inference or conclusion from both ; can never with those sacrifices , &c. . the conjunctive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , intimates that what follows or is introduced thereby , is an inference from what he had before discoursed , or a conclusion made thereon . and this is the necessity of the sacrifice of christ. for having declared that he had perfectly expiated sin thereby , and confirmed the new covenant , he concludes from thence and proves the necessity of it , because the legal sacrifices could not effect those ends which they seemed to be appointed for . wherefore they must be taken away , to give place unto that whereby they were perfectly accomplished . this therefore he now proceeds to prove . god having designed the compleat consummation , or sanctification of the church , that which only made a representation of it , and of the way whereby it was to be done , but could not effect it , was to be removed . for there was an appointed time wherein he would perfectly fulfil the counsel of his infinite wisdom and grace towards the church herein . and at this time which was now come , a full clear understanding of the insufficiency of all legal sacrifices for that end , was to be given unto it . for he requires not faith and obedience in any , beyond the means of light and understanding which he affords unto them . therefore the full revelation and demonstration hereof was reserved for this season , wherein he required express faith in the way whereby these things were effected . . the subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that which he immediately intends is the sacrifices of the law , especially those which were offered yearly by a perpetual statute , as the words immediately following do declare . but he refers what he speaks unto the law it self ; as that whereby these sacrifices were instituted , and whereon all their vertue and efficacy did depend . they had no more of the one or other , but what they had by and from the law. and the law , here , is the covenant which god made with the people at sinai , with all the institutions of worship thereunto belonging . it is not the moral law which originally and as absolutely considered , had no expiatory sacrifices belonging unto it ; nor is it the ceremonial law alone , whereby all the sacrifices of old were either appointed or regulated : but it is the first testament , the first covenant , as it had all the ordinances of worship annexed unto it , as it was the spring and cause of all the priviledges and advantages of the church of israel ; and whereunto the moral law as given on mount sinai , and both the ceremonial law and the judicial also did belong . this he calls the law , chap. . ; and the covenant or testament compleatly , chap. . concerning this law or covenant , the apostle declares two things ; ( . ) positively and by way of concession ; it had a shadow of good things to come . ( . ) negatively , that it had not the very image of the things themselves ; which we must consider together , because they contribute light unto one another . these expressions are metaphorical , and have therefore given occasion unto various conjectures about the nature of the allusions in them , and their application unto the present subject matter . i shall not trouble the reader with a repetition of them ; they may be found in most commentators . i shall therefore onely fix on that sense of the words , which i conceive to be the mind of the holy ghost ; giving the reasons why i conceive it so to be . both the expressions used and the things intended in them , a shadow , and the very image , have respect unto the good things to come . the relation of the law unto them is that which is declared . wherefore the true notion of what these good things to come are , will determine what it is to have a shadow of them , and not the very image of the things themselves . the good things intended may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either with respect unto the law , or with respect unto the gospel ; and were so , either when the law was given , or when this epistle was written . if they were yet to come with respect unto the gospel , and were so when he wrote this epistle , they can be nothing , but the good things of heaven and eternal glory . these things were then , are still , and will alwayes be unto the church militant on the earth good things to come ; and are the subject of divine promises concerning future things . in hope of eternal life , which god that cannot lye promised before the world began , tit. . . but this cannot be the sense of the words . for , . the gospel it self hath not the very image of these things , and so should not herein differ from the law. for that the very image of these things are the things themselves shall be immediately declared . . the apostle in this whole discourse designes to prove that the law with all the rites of worship annexed unto it , were a type of the good things that were really and actually exhibited in and by the gospel , or by the lord christ himself in the discharge of his office. wherefore they are called good things to come with respect unto the time of the administration of the law ; they were so whilest the law or first covenant was in force ; and whilest the institutions of it were continued . they had indeed their original in the church , or were good things to come , from the first promise . they were more declared so to be , and the certainty of their coming more confirmed by the promise made unto abraham . after these promises and their various confirmations , the law was given unto the people . howbeit the law did not bring in , exhibit , or make present the good things so promised , that they should no more yet be to come . they were still good things to come whilst the law was in force . nor was this absolutely denyed by the jews , nor is yet so to this day . for though they place more in the law and covenant of sinai than god ever placed in them ; yet they acknowledge that there are good things to come , promised and fore-signified in the law , which as they suppose are not yet enjoyed . such is the coming of the messiah ; in which sense they must grant , that the law had a shadow of good things to come . hence it is evident what are those good things to come ; namely , christ himself , with all the grace , and mercy , and previledges which the church receiveth by his actual exhibition and coming in the flesh , upon the discharge of his office. for he himself firstly , principally , and evidently was the subject of all promises ; and what ever else is contained in them , is but that whereof , in his person , office , and grace , he is the author and cause . hence he was signally termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he who was to come , he that should come . art thou he who is to come ? and after his actual exhibition , the denying of him to be so come , is to overthrow the gospel . joh. . . and these things are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these good things ; ( . ) because they are absolutely so without any allay or mixture . all other things in this world , however in some respect , and as unto some peculiar end , they may be said to be good , yet are they not so absolutely . wherefore , ( . ) these things only are good things : nothing is good either in it self , nor unto us , without them , nor but by vertue of what they receive from them . there is nothing so but what is made so by christ and his grace . ( . ) they are eminently good things . these good things which were promised unto the church from the foundation of the world , which the prophets and wise men of old desired to see ; the means of our deliverance from all the evil things which we had brought upon our selves by our apostasie from god. these being evidently the good things intended , the relation of the law unto them , namely that it had the shadow but not the very image of them , will also be apparent . the allusion in my judgment unto the art of painting , wherein a shadow is first drawn , and afterwards a picture to the life , or the very image it self , hath here no place , nor doth our apostle any where make use of such curious similitudes taken from things artificial , and known to very few ; nor would he use this among the hebrews , who of all people were least acquainted with the art of painting . but he declares his intention in another place , where speaking of the same things , and using some of the same words , their sense is plain and determined . col. . . they are a shadow of things to come , but the body is of christ. they are a shadow of things to come , is the same with this , the law had a shadow of good things to come : for it is the law with its ordinances and institutions of worship concerning which the apostle there discourseth , as he doth in this place . now the shadow there intended by the apostle from whence the allusion is taken , is the shadow of a body in the light or sun-shine , as the antithesis declares : but the body is of christ. now such a shadow is , ( . ) a representation of the body . any one who beholds it , knows that it is a thing which hath no subsistence in it self , which hath no use of its own , onely it represents the body , follows it in all its variations , and is inseparable from it . ( . ) it is a just representation of the hody , as unto its proportion and dimensions . the shadow of any body represents that certain individual body , and nothing else : it will add nothing unto it , nor take any thing from it ; but , without an accidental hinderance , is a just representation of it : much less will it give an appearance of a body of another form and shape , different from that whereof it is the shadow . ( . ) it is but an obscure representation of the body ; so as that the principal concernments of it , especially the vigor and spirit of a living body , are not figured nor represented by it . thus is it with the law or the covenant of sinai and all the ordinances of worship wherewith it was attended , with respect unto these good things to come . for it must be observed that the opposition which the apostle makes in this place , is not between the law and the gospel , any otherwise but as the gospel is a full declaration of the person , offices , and grace of christ ; but it is between the sacrifices of the law , and the sacrifice of christ himself . want of this observation hath given us mistaken interpretations of the place . this shadow the law had ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; having it . it obtained it , it was in it ; it was inlaid in it ; it was of the substance and nature of it ; it contained it , in all that it prescribed , or appointed ; some of it in one part , some in another , the whole in the whole . it had the whole shadow ; and the whole of it was this shadow . it was so , . because in the sanction , dedication , and confirmation of it by the blood of sacrifices , in the tabernacle , with all its holy utensils , in its high priest and all other sacred administrations , in its solemn sacrifices and services , it made a representation of good things to come . this hath been abundantly manifested and proved in the exposition of the foregoing chapter . and according unto the first property of such a shadow , without this use it had no bottom , no foundation , no excellency of its own . take out the significancy and representation of christ , his offices and grace out of the legal institutions , and you take from them all impressions of divine wisdome , and leave them useless things which of themselves will vanish and disappear . and because they are no more now a shadow , they are absolutely dead and useless . . they were a just representation of christ only , the second property of such a shadow . they did not signify any thing more or less , but christ himself , and what belongs unto him . he was the idea in the mind of god , when moses was charged to make all things according to the pattern shewed him in the mount. and it is a blessed view of divine wisdome , when we do see and understand aright , how every thing in the law belonged unto that shadow which god gave in it , of the substance of his counsel in and concerning jesus christ. . they were but an obscure representation of these things , which is the third property of a shadow . the glory and efficacy of these good things appeared not visible in them . god by these means designed no further revelation of them , unto the church of the old testament , but what was in types and figures , which gave a shadow of them , and no more . secondly , this being granted unto the law , there is added thereunto what is denied of it , wherein the argument of the apostle doth consist . it had not the very image of the things . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mentioned . the negation is of the same whereof the concession was made , the grant being in one sence , and the denial in another . it had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the very image it self . that is , it had not the things themselves . for that is intended by this image of them . and the reasons why i so interpret the words , are these : . take the image onely for a clear expresse delineation and description of the things themselves , as is generally conceived , and we invalidate the argument of the apostle . for he proves that the law by all its sacrifices could not take away sin , nor perfect the church , because it had not this image . but suppose the law to have had this full and clear description and delineation of them , were it never so lively and compleat , yet could it not by its sacrifices take away sin . nothing could do it but the very substance of the things themselves , which the law had not , nor could have . . where the same truth is declared the same things are expresly called the body , and that of christ ; that is the substance of the things themselves , and that in opposition unto the shadow which the law had of them , as it is here also . col. . . which are a shadow of things to come , but the body is of christ. and we are not without cogent reasons to depart from the explication of the metaphor there given us . for these expressions are every way the same ; they had not the body which is christ. . that is intended which doth compleatly expiate sin , which doth consummate and perfect the church , which is denyed unto the law. now this was not done by an expresse and clear declaration of these things , which we acknowledge to be contained in the gospel , but it was done by the things themselves , as the apostle hath proved in the foregoing chapter , and doth further confirm in this : that is , it was done by christ alone in the sacrifice of himself . . it is confessed by all that there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a substantial image ; so called , not because it is a representation of what it is not , but because it is that whereof somewhat else is an image and representation , as the law in its institutions and sacrifices was of these good things . and this the apostle directs us unto by his emphatical expression ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ipsissimam rerum imaginem ; the things themselves ; so it is rendred by the syriac translation , ipsam rem ; or ipsam substantiam ; the substance it self . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used in the new testament in this sense . rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; into the likeness of the image of a corruptible man ; that is , into the likeness of a corruptible man. the image of the man is not something distinct from him , something to represent him ; but the man himself . see rom. . . cor. . . col. . . chap. . . this therefore is that which the apostle denyes concerning the law. it had not the actual accomplishment of the promise of good things ; it had not christ exhibited in the flesh ; it had not the true real sacrifice of perfect expiation : it represented these things ; it had a shadow of them , but enjoyed not , exhibited not the things themselves . hence was its imperfection and weakness , so that by none of its sacrifices it could make the church perfect . obs. whatever there may be in any religious institutions , and the diligent observation of them , if they come short of exhibiting christ himself unto believers with the benefits of his mediation , they cannot make us perfect , nor give us acceptation with god. for , ( . ) it was he himself in his own person , that was the principal subject of all the promises of old . hence they who lived not to enjoy his exhibition in the flesh are said to dye in faith , but not to receive the promises , chap. . . but it is through the promise that all good things are communicated unto us . ( . ) nothing is good or usefull unto the church , but through its relation unto him . so was it with the duties of religious worship under the old testament . all their use and worth lay in this , that they were shadows of him and his mediation . and that of those in the new testament is , that they are more efficacious means of his exhibition and communication unto us ( . ) he alone could perfectly expiate sin and consummate the state of the church by the sacrifice of himself . this being the state of the law or first covenant , the apostle makes an application of it unto the question under debate in the last words of the verse : can never with those sacrifices , which they offer year by year continually , make the comers thereunto perfect . we must first speak unto the reading of the words , and then unto the sense and meaning . expositors generally take notice that in the original there is a trajection in the words , or that they are placed out of their proper order , which translators do rectifie . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : every year , or yearly , with the sacrifices which they offer ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; with those sacrifices which they offer year by year , as we have rendred the words . but the apostle seems to place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the entrance of the words , to signalize the annual sacrifice which he principally intended . but there is a great difficulty in the distinction and pointing of the words that follow ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in perpetuum , continually , or for ever ; that is , which they were so to do indispensably by the law , whilest the tabernacle or temple were standing , or those ordinances of worship were in force . but neither the signification of the word , not the use of it in this epistle will allow it in this place to belong unto the words and sentence going before . for it doth not any where signifie a duration or continuance with a limitation . and the apostle is far from allowing an absolute perpetual duration unto the law and its sacrifices , were they of what use soever , especially in this place where he is proving that they were not perpetual , nor had an efficacy to accomplish any thing perfectly , which is the other signification of the word . and it is used only in this epistle , chap. . . in this place , and ver . , , of this chapter . but in all these places it is applyed only unto the office of christ , and the efficacy of it in his personal ministry . it is of the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . for ever , to the uttermost , perfectly . wherefore that which is affirmed of christ and his sacrifice , ver . , , of the chapter , is here denyed of the law. and the words should be joyned with those that follow . the law by its sacrifices could not perfect for ever , or unto the utmost , the comers thereunto . in the words thus read there are three things . . the impotency of the law ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it can never . . that with respect whereunto this impotency is charged on it ; that is , the sacrifices which it offered . . the effect it self denyed with respect unto that impotency ; which is , to perfect for ever the comers thereunto . . the impotency of the law as unto the end mentioned is emphatically expressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it can never do it : it can do it by no means , no way , it is impossible it should . and it is thus expressed to obviate all thoughts in the minds of the hebrews , from all expectations of perfection by the law. for thus they were apt to think and hope , that by one way and means or another they might have acceptance with god by the law. wherefore it was necessary thus to speak unto them , who had an inveterate perswasion unto the contrary . . that with respect whereunto this impotency is ascribed unto the law is its sacrifices . for from them was the perfect expiation of sin to be expected , or from nothing prescribed by the law. to deny this power unto them , is to deny it absolutely unto the whole law , and all its institutions . and these sacrifices are expressed with respect unto their nature , the time of their offering , and those by whom they were offered . for their nature he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : iisdem sacrificiis ; iis ipsis hostiis or sacrificiis . our translation rendereth not the emphasis of the expression . iis hostiis quas quotannis — : with the same sacrifices , or those sacrifices which were of the same kind and nature . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted in our translation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is with those sacrifices ; the article being demonstrative . the same ; not individually the same , for they were many , and offered often , or every year , when a sacrifice was offered again materially the same ; but they were of the same kind . they could not by the law offer a sacrifice of one kind one year , and a sacrifice of another the next ; but the same sacrifices in the substance and essence , in their matter and manner , were annually repeated without variation or alteration . and this the apostle urgeth to shew that there was no more in any one of them than in another ; and what one could not do , could not be done by its repetition ; for it was still the same . great things were effected by these sacrifices ; by them was the first covenant consecrated and confirmed ; by them was attonement and expiation of sin made ; that is , typically and declaratively ; by them were the priests themselves dedicated unto god ; by them were the people made holy . wherefore this impotency being ascribed unto them , it absolutely concludes unto the whole law , with all other priviledges and duties of it . . he describes them from the time and season of their offering . it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yearly , every year , year by year . it is hence manifest , what sacrifices he principally intends ; namely , the anniversary sacrifices of expiation , when the high priest entred into the most holy place with blood , levit. . and he instanceth therein , not to exclude other sacrifices from the same censure , but as giving an instance for them all , in that which was most solemn , had the most eminent effects , at once respecting the whole church , and that which the jews principally trusted unto . had he mentioned sacrifices in general , it might have been replyed , that although the sacrifices which were daily offered , or those on especial occasions , might not perfect the worshippers , at least not the whole congregation ; but yet the church it self might be perfected by that great . sacrifice which was offered yearly , with the blood whereof the high-priest entred into the presence of god. accordingly the jews have such a saying among them , that on the day of expiation all israel was made as righteous , as in the day wherein man was first created . but the apostle applying his argument unto those sacrifices and proving their insufficiency unto the end mentioned , leaves no reserve unto any thoughts that it might be attained by other sacrifices which were of another nature and efficacy . and besides , to give the greater cogency unto his argument , he sixeth on those sacrifices which had the least of what he proves their imperfection by . for these sacrifices were repeated only once a year . and if this repetition of them once a year proves them weak and imperfect , how much more were those so , which were repeated every day , or week , or month ? . he refers unto the offerers of those sacrifices ; which they offer , that is , the high-priests , of whom he had treated in the foregoing chapter . and he speaks of things in the present tense . the law cannot , which they offer : not the law could not , and which they offered . the reason hereof hath been before declared . for he sets before the hebrews a scheme and representation of all their worship at its first institution , that they might discern the original intention of god therein . and therefore he insists only on the tabernacle , making no mention of the temple . so he states what was done at the first giving of the law , and the institution of all its ordinances of worship , as if it were now present before their eyes . and if it had not the power mentioned at their first institution , when the law was in all its vigor and glory , no accession could be made unto it by any continuance of time , any otherwise but in the false imagination of the people . that which remains of the words is an account of what the law could not do or effect by its sacrifices , it could not make the comers thereunto perfect for ever . there is in the words , ( . ) the effect denyed . ( . ) the persons with respect unto whom it is denyed . ( . ) the limitation of that denyal . . the effect denied , what it cannot do , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; dedicate , consummate , consecrate , perfect , sanctifie . of the meaning of the word in this epistle , i have spoken often before . as also i have shewed at large what that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , which god designed unto the church in this world , wherein it did consist , and how the law could not effect it . see the exposition on chap. . v. . here it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . perfect as appertaining unto the conscience ; which is ascribed unto the sacrifice of christ , v. . wherefore the word principally in this place respects the expiation of sin , or the taking away the guilt of it by attonement ; and so the apostle expounds it in the following verses , as shall be declared . . those with respect unto whom this power is denyed unto the law , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; say we , the comers thereunto ; accedentes . the expression is every way the same with that of chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the worshippers and the comers are the same , as is declared v. . . those who make use of the sacrifices of the law in the worship of god , who approach unto him by sacrifices . and they are thus expressed by the comers , partly from the original direction given about the observation , and partly from the nature of the service it self . the first we have , levit. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the word signifies to draw nigh , to come near with an oblation . these are the comers , those who draw nigh with , and bring their oblations unto the altar . and such was the nature of the sacrifice it self . it consisted in coming with their sacrifice unto the altar , with the priests approaching unto the sacrifice ; in all which an accesse was made unto god. howbeit the word here is of a larger signification ; nor is it to be limited unto them who brought their own sacrifices , but extends unto all that came to attend unto the solemnity of them , whereby according to gods appointment , they had a participation in the benefit of them . for respect is had unto the anniversary sacrifice which was not brought by any , but was provided for all . but as the priests were included in the foregoing words , which they offer ; so by these comers , the people are intended , for whose benefit these sacrifices were offered . for , as was said , respect is had unto the great anniversary sacrifice , which was offered in the name and on the behalf of the whole congregation . and these , if any , might be made perfect by the sacrifices of the law , namely those that came unto god by them , or through the use of them , according unto his institution . . that wherein the law failed as unto the appearance it made of the expiation of sin , was that it could not effect it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely , compleatly and for ever . it made an expiation , but it was temporary only , not for ever . it did so both in respect unto the consciences of the worshippers , and the outward effects of its sacrifices . their effect on the consciences of the worshippers was temporary ; for a sense of sin returned on them , which forced them unto a repetition of the same sacrifices again , as the apostle declares in the next verse . and as unto the outward effects of them , they consisted in the removal of temporal punishments and judgments , which god had threatned unto the transgressors of the old covenant . this they could reach unto , but no further . to expiate sin fully , and that with respect unto eternal punishment , so as to take away the guilt of sin from the consciences , and all punishments from the persons of men , which is to perfect them for ever , which was done by the sacrifice of christ ; this they could not do , but only represent what was to be done afterwards . if any shall think meet to retain the ordinary distinction of the words , and refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what goes before , so taking the word adverbially , they offered them year by year continually , then the necessity of the annual repetition of those sacrifices is intended in it . this they did , and this they were to do always whilst the tebernacle was standing , or the worship of the law continued . and from the whole verse sundry things may be observed . . whatever hath the least representation of christ , or relation unto him , the obscurest way of teaching the things concerning his person and grace whilest it is in force , hath a glory in it . he alone in himself originally bears the whole glory of god in the worship and salvation of the church ; and he gives glory unto all institutions of divine worship . the law had but a shadow of him and his office ; yet was the ministration of it glorious . and much more is that of the gospel and its ordinances so , if we have faith to discern their relation unto him , and experience of his exhibition of himself and the benefits of his mediation unto us by them . without this they have no glory , whatever order or pomp may be applied unto their outward administration . . christ and his grace were the only good things , that were absolutely so , from the foundation of the world , or the giving of the first promise . in and by them there is not only a deliverance from the curse , which made all things evil ; and a restoration of all the good that was lost by sin , in a sanctified blessed use of the creatures ; but an encrease and addition is made unto all that was good in the state of innocency , above what can be expressed . those who put such a valuation on the meaner uncertain enjoyment of other things , as to judge them their good things , their goods , as they are commonly called ; so as not to see that all which is absolutely good is to be found in him alone ; much more they who seem to judge almost all things good besides , and christ with his grace good for nothing , will be filled with the fruit of their own wayes , when it is too late to change their minds . . there is a great difference between the shadow of good things to come , and the good things themselves actually exhibited and granted unto the church . this is the fundamental difference between the two testaments , the law and the gospel , from whence all others do arise , and whereinto they are resolved . some when they hear that there was justification , sanctification and eternal life to be obtained under the old covenant , and its administrations , by vertue of the promise which they all had respect unto , are ready to think that there was no material difference between the two covenants . i have spoken at large hereunto in the th chapter . i shall now only say , that he who sees not , who finds not a glory , excellency and satisfaction , producing peace , rest and joy in his soul from the actual exhibition of these good things as declared and tendred in the gospel , above what might be obtained from an obscure representation of them as future , is a stranger unto gospel light and grace . . the principal interest and design of them that come to god , is to have assured evidence of the perfect expiation of sin . this of old they came unto god by the sacrifices of the law for ; which could only represent the way whereby it was to be done . until assurance be given hereof , no sinner can have the least encouragement to approach unto god. for no guilty person can stand before him . where this foundation is not laid in the soul and conscience , all attempts of access unto god are presumptuous . this therefore is that which the gospel in the first place proposeth unto the faith of them that do receive it . . what cannot be effected for the expiation of sin at once by any duty or sacrifice , cannot be effected by its reiteration or repetition . those generally who seek for attonement and acceptation with god by their own duties , do quickly find that no one of them will effect their desire . wherefore they place all their confidence in the repetition and multiplication of them ; what is not done at one time , they hope may be done at another ; what one will not do , many shall . but after all they find themselves mistaken . for , . the kepetition of the same sacrifices , doth of it self demonstrate their insufficiency unto the end sought after . wherefore those of the roman church who would give countenance unto the sacrifice of the masse , by assirming that it is not another sacrifice , but the very same that christ himself offered , do prove , if the argument of the apostle here insisted on be good and cogent , an insufficiency in the sacrifice of christ for the expiation of sin . for so he affirms it is with all sacrifices that are to be repeated , whereof he esteems the repetition it self a sufficient demonstration . . god alone limiteth the ends and efficacy of his own institutions . it may be said that if these sacrifices did not make perfect them that came unto god by them , then their so coming unto him was lost labour , and to no purpose . but there were other ends and other uses of this their coming unto god as we have declared ; and unto them all they were effectual . there never was , there never shall be any loss in what is done according unto the command of god. other things , however we may esteem them , are but hay and stubble , which have no power or efficacy unto any spiritual ends . verse ii , iii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the syriack translation refers that unto the persons , which is affirmed of their offerings ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if they had been perfect or made perfect ; referring unto what went before , that they were not made perfect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would have long since ceased or rested from their oblations or offerings . they would have offered them no more . and although it doth not at all express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which follows in the verse ; yet it regulates the sense of the whole by that word , as it more plainly declares in rendring the following words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because their conscience would no more have tossed or disquieted them for their sins , who had at one time been purified ; which is a good exposition though not an exact translation of the words . and so it renders the next verse ; but in these sacrifices their sins are remembred , called to mind every year . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many ancient copies add the negative , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereof we shall speak immediately . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vul. alioquin ; and so others generally ; of the word see chap. . . for if so , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cessassent ( semel ) oblata , they would have ceased being once offered . most render the participle by the infinitive mood ; desiissent offerri ; they would have ceased to be offered . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cultores , the worshippers : sacrificantes , the sacrificers , say some , i think improperly , both as to the proper sense of the word and the things intended . the priests only properly were sacrificantes , but the people are here intended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; m. s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mundati , purificati , purgati ; cleansed , purified , purged . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ideo quod nullam habent ultrà conscientiam peccati . vul. lat. ideo quòd , for propterea ; peccati , for peccatorum . nullorum peccatorum amplius sibi essent conscii : bez. they should no more be conscious unto themselves of any sin . the sense is given in the syriack before mentioned . arab. they would have made more mention of the commemoration of sins , with respect unto the words following . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. but in these they remembred their sins . recommemoratio , repetita mentio . a calling to remembrance by acknowledgment . there is , as was observed , a different reading in the ancient copies of the first words in the second verse . the syriack and the vulgar latin take no notice of the negative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but read the words positively , then would they have ceased . those who follow other copies take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; non , for , nonne ; and render the words interrogatively , as doth our translation ; for then would they not have ceased ? that is , they would have done so : and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred adversatively , by alioqui , as it is by most , for otherwise . but it may be rendred causally by , for then , if an interrogation be allowed . but the sense is the same in both readings as we shall see . verse . for otherwise they would have ceased to be offered ; because that the worshippers once purged should have had no more conscience of sins . the words contain a confirmation by a new argument of what was affirmed in the verse foregoing . and it is taken from the frequent repetitions of those sacrifices . the thing to be proved is the insufficiency of the law to perfect the worshippers by its sacrifices . this he proves in the foregoing verse , from the formal cause of that insufficiency ; which is , that in them all it had but a shadow of good things to come , and so could not effect that which was to be done only by the good things themselves . here the same truth is proved ab effectu or à signo , from a demonstrative sign and evidence of it in their repetition . the present argument therefore of the apostle is taken from a sign of the impotency and insufficiency which he had before asserted . there is , as was observed , a variety in the original copies , some having the negative particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , others omitting it . if that note of negations be allowed , the words are to be read by way of interrogation ; would they not have ceased to be offered ? that is , they would have done so , or god would not have appointed the repetition of them . if it be omitted , the assertion is positive ; they would have then ceased to be offered ; there was no reason for their continuance , nor would god have appointed it . and the notes of the inference , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are applicable unto either reading ; for then in that case , on this supposition that they could perfect the worshippers , would they not ? or they would , have ceased to be offered . there would have been rest given unto them , a stop put to their offering . that is , god would have appointed them to have been offered once and no more . so the apostle observes signally of the sacrifice of christ that he once offered himself ; that he offered once for all ; because by one offering , and that once offered , he did perfect them that were sanctified or dedicated unto god thereby . that which the apostle designes to prove , is that they did not by their own force and efficacy for ever perfect the church or bring it unto that state of justification , sanctification and acceptance with god , which was designed unto it , with all the priviledges and spiritual worship belonging unto that state. that this they did not do , he declares in the words following , by a notable instance included in their repetition . for all means of any sort as such do cease when their end is attained . the continuance of their use is an evidence that the end proposed is not effected . in opposition unto this argument in general it may be said that this reiteration or repetition of them was not because they did not perfectly expiate sins , the sins of the offerers , all that they had committed and were guilty of before their offering ; but because those for whom they were offered did again contract the guilt of sin , and so stood in need of a renewed expiation hereof . in answer unto this objection which may be laid against the foundation of the apostles argument , i say there are two things in the expiation of sin. first , the effects of the sacrifice towards god in making attonement ; secondly , the application of those effects unto our consciences . the apostle treats not of the later , or the means of the application of the effects and benefits of the expiation of sin unto our consciences , which may be many and frequently repeated . of this nature are still all the ordinances of the gospel , and so also are our own faith and repentance . the principal end in particular of that great ordinance of the supper of the lord , which by his own command is frequently to be repeated , and ever was so in the church , is to make application unto us of the vertue and efficacy of the sacrifice of christ in his death unto our souls . for a renewed participation of the thing signified , is the only use of the frequent repetition of the sign . so renewed acts of faith and repentance are continually necessary upon the incursions of new acts of sin and defilement . but by none of these is there any attonement made for sin or an expiation of it ; only the one , the great sacrifice of attonement is applyed unto us , not to be repeated by us . but the apostle treats only of that we mentioned in the first place ; the efficacy of sacrifices to make reconciliation and attonement for sin before god , which the jews expected from them . and actings towards god need no repetition , to make application of them unto him . wherefore god himself being the only object of sacrifices for the expiation of sin , what cannot be effected towards him and with him by one and at once , can never be done by repetition of the same . supposing therefore the end of sacrifices to be the making of attonement with god for sin , and the procurement of all the priviledges wherewith it is accompanied , which was the faith of the jews concerning them , and the repetition of them doth invincibly prove that they could not of themselves effect , what they were applyed unto or used for ; especially considering that this repetition of them was enjoyned to be perpetual , whilst the law continued in force . if they could at any time have perfected the worshippers , they would have ceased to be offered ; for unto what end should that continuance serve ? to abide in a shew or pretence of doing that which is done already , doth no way answer the wisdom of divine institutions . and we may see herein both the obstinacy and miserable state thereon of the present jews . the law doth plainly declare , that without attonement by blood there is no remission of sins to be obtained . this they expect by the sacrifices of the law , and their frequent repetition , not by any thing which was more perfect , and which they did represent . but all these they have been utterly deprived of for many generations , and therefore must all of them on their own principles dye in their sins and under the curse . the woful superstitious follies whereby they endeavour to supply the want of those sacrifices , are nothing but so many evidences of their obstinate blindness . and it is hence also evident , that the superstition of the church of rome , in their masse , wherein they pretend to offer and every day to repeat a propitiatory sacrifice for the sins of the living and the dead , doth evidently demonstrate , that they disbelieve the efficacy of the one sacrifice of christ , as once offered , for the expiation of sin . for if it be so , neither can it be repeated , nor any other used for that end , if we believe the apostle . the remaining words of this verse confirm the argument insisted on ; namely , that these sacrifices would have ceased to be offered , if they could have made the church perfect ; for , saith he , the worshippers being once purged they should have had no more conscience of sin. and we must enquire ( . ) who are intended by the worshippers . ( . ) what it is to be purged . ( . ) what is the effect of this purging , in having no more conscience of sins . ( . ) how the apostle proves his intention hereby . the worshippers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are the same with , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the comers in the verse foregoing : and in neither place the priests who offered the sacrifices , but the people for whom they were offered , are intended . they it was who made use of these sacrifices for the expiation of sin. concerning these persons it is supposed that if the sacrifices of the law could make them perfect , then would they have been purged ; wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the effect of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to be purged of being made perfect . for the apostle supposeth the negation of the latter , from the negation of the former . if the law did not make them perfect , then were they not purged . this sacred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects either the guilt of sin , or the filth of it : the one is removed by justification , the other by sanctification . the one is the effect of the sacerdotal actings of christ towards god in making attonement for sin , the other of the application of the virtue and efficacy of that sacrifice unto our souls and consciences , whereby they are purged , cleansed , renewed and changed . it is the purging of the first sort that is here intended ; such a purging of sin as takes away the condemning power of sin from the conscience on the account of the guilt of it . if they had been purged ( as they would have been , had the law made the comers unto its sacrifices perfect ) that is , if there had been a compleat expiation of sin made for them . and the supposition denyed hath its qualification and limitation in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once . by this word he expresseth the efficacy of the sacrifice of christ , which being one , at once effected what it was designed unto . and it doth not design only the doing of a thing at one time , but the so doing of it as that it should never more be done . that these worshippers were not thus purged by any of the sacrifices which were offered for them , the apostle proves from hence ; because they had not the necessary effect and consequence of such a purification . for if they had been so purged , they would have had no more conscience of sins ; but that they had so he proves in the next verse from the legal recognition that was made of them every year . and if they had had no more conscience of sin , there would have been no need of offering sacrifices for their expiation any more . ( . ) the introduction of the assertion is by the particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because that , which directs unto the argument that is in the words , they would have ceased to be offered , because their end would have been accomplished , and so themselves taken away . ( . ) on the supposition made , there would have been an alteration made in the state of the worshippers . when they came unto the sacrifices , they came with conscience of sin. this is unavoidable unto a sinner before expiation and attonement be made for it : afterwards , if they were purged , it should be so no more with them ; they should no more have conscience of sin. they should no more have conscience of sin ; or rather , they should not any more , or farther , have any conscience of sins ; or they should have no conscience of sins any more . the meaning of the word is singularly well expressed in the syriack translation . they should have no conscience agitating , tossing , disquieting , perplexing for sins ; no conscience judging and condemning their persons for the guilt of sin , so depriving them of solid peace with god. it is conscience with respect unto the guilt of sin , as it binds over the sinner unto punishment in the judgment of god. now this is not to be measured by the apprehension of the sinner , but by the true causes and grounds of it : now these lye herein alone , that sin was not perfectly expiated ; for where this is not , there must be a conscience of sin , that is , disquieting , judging , condemning for sin. the apostle speaks on the one side and the other of them , who were really interested in the sacrifices whereunto they might trust for the expiation of sin. the way hereof as unto them of old , and the legal sacrifices , was the due attendance unto them , and performance of them according unto gods institution . hence are the persons so interested called the comers to them , and the worshippers . the way and means of our interest in the sacrifice of christ is by faith only . in this state it often falls out , that true believers have a conscience , judging and condemning them for sin , no less than they had under the law : but this trouble and power of conscience doth not arise from hence , that sin is not perfectly expiated by the sacrifice of christ , but only from an apprehension that they have not a due interest in that sacrifice , and the benefits of it . under the old testament they questioned not their due interest in their sacrifices , which depended on the performance of the rites and ordinances of service belonging unto them : but their consciences charged them with the guilt of sin , through an apprehension that their sacrifices could not perfectly expiate it . and this they found themselves led unto by gods institution of their repetition , which had not been done , if they could ever make the worshippers perfect . it is quite otherwise as unto conscience for sin remaining in believers under the new testament ; for they have not the least sense or fear concerning any insufficiency or imperfection in the sacrifice whereby it is expiated . god hath ordered all things concerning it , so as to satisfie the consciences of all men in the perfect expiation of sin by it ; only they who are really purged by it , may be in the dark sometimes , as unto their personal interest in it . but it may be objected , that if the sacrifices neither by their native efficacy , nor by the frequency of repetition could take away sin , so as that they who came unto god by them , could have peace of conscience , or be freed from the trouble of a continual condemnatory sentence in themselves ; then was there no true real peace with god under the old testament , for other way of attaining it there was none . but this is contrary unto innumerable testimonies of scripture , and the promises of god made then unto the church . in answer hereunto , i say , the apostle did not , nor doth in these words declare what they did and could , or could not attain unto under the old testament ; only what they could not attain by the means of their sacrifices : so he declares it in the next verse ; for in them remembrance is made of sins . but in the use of them , and by their frequent repetition , they were taught to look continually unto the great expiatory sacrifice ; whose virtue was laid up for them in the promise , whereby they had peace with god. obser. . the discharge of conscience from its condemning right and power , by vertue of the sacrifice of christ , is the foundation of all other priviledges we receive by the gospel . where this is not , there is no real participation of any other of them . . all peace with god is resolved into a purging attonement made for sin : being once purged . . it is by a principle of gospel-light alone , that conscience is directed to condemn all sin , and yet to acquit all sinners that are purged : it s own natural light can give it no guidance herein . verse . but in those sacrifices there is a remembrance again made of sins every year . it is the latter part of the foregoing assertion ; namely , that the worshippers were not purged or perfected by them , in that they had still remaining a conscience for sin , which is proposed unto confirmation ; for this being a matter of fact , might be denied by the hebrews . wherefore the apostle proves the truth of his assertion from an inseparable adjunct of the yearly repetition of these sacrifices according unto divine institution . there are four things to be opened in the words . ( . ) the introduction of the reason intended , by an adversative conjunction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but. ( . ) the subject spoken of , those sacrifices . ( . ) what belonged unto them by divine institution , which is a renewed remembrance of sin. ( . ) the seasons of it , it was to be made every year . . the note of introduction gives us the nature of the argument insisted on : had the worshippers been perfect , they would have had no more conscience for sins . but , saith he , it was not so with them ; for god appoints nothing in vain : and he had not only appointed the repetition of these sacrifices , but also that in every repetition of them there should be a remembrance made of sin , as of that which was yet to be expiated . . the subject spoken of is expressed in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in them . but this relative is remote from the antecedent which is in the first verse , by the interposition of the second , wherein it is repeated : we transfer it hither from the first verse in our translation ; but in these sacrifices . and we supply the defect of the verb substantive by , there is ; for there is no more in the original than but in them a remembrance again of sins . the sacrifices intended are principally those of the solemn day of expiation : for he speaks of them that were repeated yearly ; that is , once every year . others were repeated every day , or as often as occasion did require ; these only were so yearly : and these are peculiarly fixed on , because of the peculiar solemnity of their offering , and the interest of the whole people at once in them . by these therefore they looked for the perfect expiation of sin. . that which is affirmed of these sacrifices , is , their inseparable adjunct , that in them there was a remembrance of sin again : that is , there was so by virtue of divine institution , whereon the force of the argument doth depend . for this remembrance of sin by gods own institution was such as sufficiently evidenced that the offerers had yet a conscience condemning them for sins . respect is had unto the command of god unto this purpose , levit. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an express remembrance , or a remembrance expressed by confession or acknowledgment . see gen. . . chap. . . for where it respects sin , it is a recalling of it unto the sentence of the law , and a sense of punishment . see num. . . king. , . and hereby the apostle proves effectually that these sacrifices did not make the worshippers perfect . for notwithstanding their offering of them , a sense of sin still returned upon their consciences , and god himself had appointed that every year they should make such an acknowledgment and confession of sin , as should manifest that they stood in need of a farther expiation than could be attained by them . but a difficulty doth here arise of no small importance . for what the apostle denys unto these offerings of the law , that he ascribes unto the one only sacrifice of christ. yet notwithstanding this sacrifice and its efficacy , it is certain that believers ought not only once a year , but every day to call sins to remembrance , and to make confession thereof . yea , our lord jesus christ himself hath taught us to pray every day for the pardon of our sins , wherein there is a calling of them unto remembrance . it doth not therefore appear wherein the difference lyes between the efficacy of their sacrifices , and that of christ , seeing after both of them there is equally a remembrance of sin again to be made . an. the difference is evident between these things . their confession of sin was in order unto , and preparatory for , a new attonement and expiation of it . this sufficiently proves the insufficiency of those that were offered before . for they were to come unto the new offerings , as if there had never been any before them : our remembrance of sin , and confession of it , respects only the application of the virtue and efficacy of the attonement once made , without the least desire or expectation of a new propitiation . in their remembrance of sin respect was had unto the curse of the law which was to be answered , and the wrath of god which was to be appeased ; it belonged unto the sacrifice it self , whose object was god : ours respects only the application of the benefits of the sacrifice of christ unto our own consciences , whereby we may have assured peace with god. the sentence or curse of the law was on them , until a new attonement was made ; for the soul that did not joyn in this sacrifice , was to be cut off : but the sentence and curse of the law was at once taken away , eph. . , , . and we may observe . . an obligation unto such ordinances of worship as could not expiate sin , nor testifie that it was perfectly expiated , was part of the bondage of the church under the old testament . . it belongs unto the light and wisdom of faith , so to remember sin , and make confession of it , as not therein , or thereby to seek after a new attonement for it , which is made once for all . confession of sin is no less necessary under the new testament , than it was under the old ; but not for the same end . and it is an eminent difference between the spirit of bondage , and that of liberty by christ. the one so confesseth sin as to make that very confession a part of attonement for it ; the other is encouraged unto confession , because of the attonement already made , as a means of coming unto a participation of the benefits of it . wherefore the causes and reasons of the confession of sin under the new testament , are , ( . ) to affect our own minds and consciences with a sense of the guilt of sin in it self ; so as to keep us humble and filled with self-abasement . he who hath no sense of sin but only what consists in dread of future judgment , knows little of the mystery of our walk before god , and obedience unto him , according unto the gospel . ( . ) to engage our souls unto watchfulness for the future against the sins we do confess ; for in confession we make an abrenuntiation of them . ( . ) to give unto god the glory of his righteousness , holiness and aversation from sin. this is included in every confession we make of sin ; for the reason why we acknowledge the evil of it , why we detest and abhor it , is its contrariety unto the nature , holy properties , and will of god. ( . ) to give unto him the glory of his infinite grace and mercy in the pardon of it . ( . ) we use it as an instituted means to let in a sense of the pardon of sin into our own souls and consciences , through a fresh application of the sacrifice of christ , and the benefits thereof , whereunto confession of sin is required . ( . ) to exalt jesus christ in our hearts , by the application of our selves unto him , as the only procurer and purchaser of mercy and pardon ; without which , confession of sins is neither acceptable unto god , nor useful unto our own souls . but we do not make confession of sin , as a part of a compensation for the guilt of it ; nor as a means to give some present pacification unto conscience , that we may go on in sin , as the manner of some is . verse iv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is no difficulty in the words , and very little difference in the translations of them . the vulgar renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the passive : impossibile est enim sanguine taurorum & hircorum auferri peccata : it is impossible that sins should be taken away by the blood of bulls and goats . the syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to purge or cleanse unto the same purpose . for it is impossible that the blood of bulls and goats should take away sin. this is the last determinate resolution of the apostle concerning the insufficiency of the law , and its sacrifices for the expiation of sin , and the perfecting them who come unto god , as unto their consciences . and there is in the argument used unto this end , an inference from what was spoken before , and a new enforcement from the nature or subject matter of these sacrifices . something must be observed concerning this assertion in general , and an objection that it is liable unto . for by the blood of bulls and goats , he intends all the sacrifices of the law : now if it be impossible that they should take away sin , for what end then were they appointed ? especially , considering that in the institution of them , god told the church that he had given the blood to make attonement on the altar , levit. . . it may therefore be said as the apostle doth in another place , with respect unto the law it self ; if it could not by the works of it justifie us before god , to what end then served the law ? to what end serve these sacrifices , if they could not take away sin ? the answer which the apostle gives with respect unto the law in general , may be applyed unto the sacrifices of it , with a small addition from a respect unto their special nature . for as unto the law , he answers two things : ( . ) that it was added because of transgressions , gal. . . ( . ) that it was a schoolmaster to guide and direct us unto christ , because of the severities wherewith it was accompanied like those of a school-master ; not in the spirit of a tender father . and thus it was as unto the end of these sacrifices . . they were added unto the promise because of transgressions . for god in them , and by them did continually represent unto sinners the curse and sentence of the law ; namely , that the soul that sinneth must dye ; or that death was the wages of sin. for although there was allowed in them a commutation , that the sinner himself should not dye , but the beast that was sacrificed in his stead , which belonged unto their second end of leading unto christ ; yet they all testified unto that sacred truth , that it is the judgment of god that they who commit sin are worthy of death . and this was , as the whole law , an ordinance of god to deterr men from sin , and so put bounds unto transgressions . for when god passed by sin with a kind of connivance , winking at the ignorance of men in their iniquities , not giving them continual warnings of their guilt and the consequents thereof in death , the world was filled and covered with a deluge of impieties . men saw not judgment speedily executed , nor any tokens or indications that so it would be , therefore was their heart wholly set in them to do evil. but god dealt not thus with the church . he let no sin pass without a representation of his displeasure against it , though mixed with mercy in a direction unto the relief against it , in the blood of the sacrifice . and therefore he did not only appoint these sacrifices on all the especial occasions of such sins and uncleanness , as the consciences of particular sinners were pressed with a sense of ; but also once a year there was gathered up a remembrance of all the sins , iniquities and transgressions of the whole congregation , levit. . . they were added as the teaching of a school-master to lead unto christ. by them was the church taught and directed to look continually unto , and after that sacrifice which alone could really purge and take away all iniquity . for god appointed no sacrifices until after the promise of sending the seed of the woman to break the head of the serpent . in his so doing was his own heel to be bruised , in the suffering of his humane nature , which he offered in sacrifice unto god ; which these sacrifices did represent . wherefore the church knowing that these sacrifices did call sin to remembrance , representing the displeasure of god against sin , which was their first end ; and that although there was an intimation of grace and mercy in them by the commutation and substitution which they allowed ; yet that they could not of themselves take away sin , it made them the more earnestly , and with longing desires look after him and his sacrifice , who should perfectly take away sin and make peace with god , wherein the principal exercise of grace under the old testament did consist . . as unto their especial nature , they were added as the great instruction in the way and manner whereby sin was to be taken away . for although this arose originally from gods meer grace and mercy ; yet was it not to be executed , and accomplished by soveraign grace and power alone . such a taking away of sin would have been inconsistent with his truth , holiness , and righteous government of mankind , as i have elsewhere at large demonstrated . it must be done by the interposition of a ransome and attonement by the substitution of one who was no sinner in the room of sinners , to make satisfaction unto the law , and justice of god for sin. hereby they became the principal direction of the faith of the saints under the old testament , and the means whereby they acted it , on the original promise of their recovery from apostasie . these things do evidently express the wisdom of god in their institution , although of themselves they could not take away sin. and those by whom these ends of them are denyed , as they are by the jews and socinians , can give no account of any end of them , which should answer the wisdom , grace and holiness of god. this objection being removed , i shall proceed unto the exposition of the words in particular . and there are four things in them as a negative proposition . ( . ) the illative conjunction declaring its respects unto what went before . ( . ) the subject matter spoken of : the blood of bulls and goats . ( . ) what is denyed concerning it ; it could not take away sin. ( . ) the modification of this negative proposition , it was impossible they should do so . . the illative conjunction , for , declares what is spoken to be introduced in the proof and confirmation of what was before affirmed . and it is the closing argument against the imperfection and impotency of the old covenant , the law , priesthood and sacrifices of it , which the apostle maketh use of . and indeed it is comprehensive of all that he had before insisted on ; yea , it is the foundation of all his other reasonings unto this purpose . for if in the nature of the thing it self it was impossible that the sacrifices consisting of the blood of rulls and goats should take away sin , then however , whensoever , and by whomsoever they were offered , this effect could not be produced by them . wherefore in these words the apostle puts a close unto his argument , and reassumes it no more in this epistle , but only once or twice makes mention of it in the way of an illustration to set forth the excellency of the sacrifice of christ ; as , v. . of this chapter , and chap. . , , . . the subject spoken of is the blood of bulls and goats . the reason why the apostle expresseth them by bulls and goats , which were calves and kids of the goats , hath been declared on chap. . ver . , . and some things must be observed conceruing this description of the old sacrifices . . that he makes mention of the blood of the sacrifices only ; whereas in many of them the whole bodies were offered , and the fat of them all was burned on the altar . and thus he doth for the ensuing reasons ; ( . ) because it was the blood alone whereby attonement was made for sin and sinners . the fat was burned with incense only , to shew that it was accepted as a sweet savour with god. ( . ) because he had respect principally unto the anniversary sacrifice , unto the consummation whereof , and attonement thereby , the carrying the blood into the holy place , did belong . ( . ) because life natural is in an especial manner in the blood , which signified that attonement was to be made by death , and that by the effusion of blood , as it was in the sacrifice of christ. see levit. . , . and in the shedding of it there was an indication of the desert of sin in the offerer . . he recalls them by this expression of their sacrifices , the blood of bulls and goats , unto a due consideration of what effect might be produced by them . they were accompanied with great solemnity and pomp of ceremony in their celebration . hence arose a great esteem and veneration of them in the minds of the people . but when all was done , that which was offered was but the blood of bulls and goats . and there is a tacit opposition unto the matter of that sacrifice , whereby sin was really to be expiated , which was the precious blood of christ , as chap. . , . . that which is denyed of these sacrifices , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the taking away of sins . the thing intended is variously expressed by the apostle , as by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . . to make reconciliation , to purge sin , to purge the conscience , to abolish sin , to bear it . and that which he intendeth , in all these expressions , which he denies of the law and its sacrifices , and ascribes unto that of christ , is the whole entire effect thereof , so far as it immediately respected god and the law. for all these expressions respect the guilt of sin , and its removal , or the pardon of it , with righteousness before god , acceptance and peace with him . to take away sin , is to make attonement for it , to expiate it before god by a satisfaction given , or price paid , with the procurement of the pardon of it according unto the terms of the new covenant . the interpretation of these words by the socinians , is contrary unto the signification of the words themselves , and the whole design of the context . impossibile est ( saith schlictingius ) ut sanguis taurorum & hircorum peccata tollat ; hoc est , efficiat ut homines in postcrum à peccatis abstinerent , & sic nullam amplius habeant peccatorum conscientiam , sive ullas corum poenas metuant ; quam cnim quaeso vim ad haec praestandum sanguis animalium habere potest ? itaque hoc dicit , taurorum & hircorum sanguinem eam vim nequaquam habere , & ut habeat , impossibile esse , ut homines à peccatis avocet , & ne in posterum peccent , efficiat . and grotius after him speaks to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod suprà 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , est extinguere peccata , quod sanguis christi facit , cum quia fidem in nobis parit , tum quia christo jus dat nobis auxilia necessaria impetrandi ; pecudum sanguis nihil efficit tale . . nothing can be more alien from the design of the apostle , and scope of the context . they are both of them to prove , that the sacrifices of the law could not expiate sins , could not make attonement for them , could not make reconciliation with god , could not produce the effect which the sacrifice of christ alone was appointed and ordained unto . they were only signs and figures of it . they could not effect that which the hebrews looked for from them , and by them . and that which they expected by them was , that by them they should make attonement with god for their sins . wherefore the apostle denies that it was possible they should effect what they looked for from them , and nothing else . it was not that they should be arguments to turn them from sin unto newness of life , so as that they should sin no more . by what way , and on what consideration they were means to deter men from sin , i have newly declared . but they can produce no one place in the whole law , to give countenance unto such an apprehension that this was their end ; so that the apostle had no need to declare their insufficiency with respect thereunto . especially , the great anniversary sacrifice on the day of expiation was appointed so expresly to make attonement for sin , to procure its pardon , to take away its guilt in the sight of god , and from the conscience of the sinner , that he should not be punished according unto the sentence of the law ; as that it cannot be denyed . this is that which the apostle declares , that of themselves they could not effect or perform , but only typically , and by way of representation . . he declares directly and positively what he intends by this taking away of sin , and the ceasing of legal sacrifices thereon , ver . , . their sins and their iniquities will i remember no more ; now where remission of these is , there is no more offering for sin. the cessation of offerings for sin , follows directly on the remission of sin , which is the effect of expiation and attonement ; and not upon the turning away of men from sin for the future . it is therefore our justification , and not our sanctification that the apostle discourseth of . . the words themselves will not bear this sense . for the object of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which it is exercised about , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is an act upon sin it self , and not immediately upon the sinner . nor can it signifie any thing but to take away the guilt of sin , that it should not bind over the sinner unto punishment ; whereon conscience for sin is taken away . but to return . . the manner of the negation is , that , it was impossible that it should be otherwise . and it was so , . from divine institution . whatever the jews apprehended , they were never designed of god unto that end , and therefore had no virtue or efficacy for it communicated unto them . and all the virtue of ordinances of worship depends on their designation unto their end . the blood of bulls and goats as offered in sacrifice , and carried into the most holy place , was designed of god to represent the way of taking away sin , but not by it self to effect it ; and it was therefore impossible that so it should do . . it was impossible from the nature of the things themselves , in as much as there was not a condecency unto the holy perfections of the divine nature , that sin should be expiated , and the church perfected by the blood of bulls and goats . for , ( . ) there would not have been so unto his infinite wisdom . for god having declared his severity against sin , with the necessity of its punishment unto the glory of his righteousness and soveraign rule over his creatures , what condecency could there have been herein unto infinite wisdom ? what consistency between the severity of that declaration , and the taking away of sin by such an inferiour beggarly means , as that of the blood of bulls and goats ? a great appearance was made of infinite displeasure against sin , in the giving of the fiery law , in the curse of it , in the threatnings of eternal death ; should all have ended in an outward shew , there would have been no manner of proportion to be discerned between the demerit of sin , and the means of its expiation . so that ( . ) it had no condecency unto divine justice . for , ( . ) as i have elsewhere proved at large , sin could not be taken away without a price , a ransome , a compensation and satisfaction made unto justice for the injuries it received by sin. in satisfaction unto justice by way of compensation for injuries or crimes , there must be a proportion between the injury and the reparation of it , that justice may be as much exalted and glorified in the one , as it was depressed and debased in the other . but there could be no such thing between the demerit of sin , and the affront put on the righteousness of god , on the one hand ; and a reparation by the blood of bulls and goats , on the other . no man living can apprehend wherein any such proportion should lye or consist : nor was it possible that the conscience of any man could be freed from a sense of the guilt of sin , who had nothing to trust unto but this blood to make compensation or attonement for it . ( . ) the apprehension of it , ( namely , a suitableness unto divine justice , in the expiation of sins by the blood of bulls and goats , ) must needs be a great incentive unto prophane persons , unto the commission of sin. for if there be no more in sin and the guilt of it , but what may be expiated and taken away at so low a price , but what may have attonement made for it by the blood of beasts , why should they not give satisfaction unto their lusts by living in sin ? ( . ) it would have had no consistency with the sentence and sanction of the law of nature ; in the day thou eatest , thou shalt dye . for although god reserved unto himself the liberty and right of substituting a surety in the room of a sinner , to dye for him ; namely , such an one as should by his suffering and dying , bring more glory unto the righteousness , holiness and law of god , than either was derogated from them by the sin of man , or could be restored unto them by his eternal ruin ; yet was it not consistent with the veracity of god in that sanction of the law , that this substitution should be of a nature no way cognate , but ineffably inferiour unto the nature of him that was to be delivered . for these and other reasons of the same kind , which i have handled at large elsewhere , it was impossible , as the apostle assures us , that the blood of bulls and goats should take away sin. and we may observe , . it is possible that things may usefully represent , what it is impossible , that in , and by themselves they should effect . this is the fundamental rule of all institutions of the old testament . wherefore , . there may be great and eminent uses of divine ordinances and institutions , although it be impossible that by themselves in their most exact and diligent use , they should work out our acceptance with god. and it belongs unto the wisdom of faith , to use them unto their proper end , not to trust unto them , as unto what they cannot of themselves effect . . it was utterly impossible that sin should be taken away before god , and from the conscience of the sinner , but by the blood of christ. other ways men are apt to betake themselves unto for this end , but in vain . it is the blood of jesus christ alone that cleanseth us from all our sins ; for he alone was the propitiation for them . . the declaration of the insufficiency of all other ways for the expiation of sin , is an evidence of the holiness , righteousnes , and severity of god against sin , with the unavoidable ruin of all unbelievers . . herein also consists the great demonstration of the love , grace and mercy of god , with an encouragement unto faith ; in that when the old sacrifices neither would , nor could perfectly expiate sin , he would not suffer the work it self to fail , but provided a way that should be infallibly effective of it ; as is declared in the following verses . verse v , vi , vii , viii , ix , x. the provision that god made to supply the defect and insufficiency of legal sacrifices , as unto the expiation of sin , peace of conscience with himself , and the sanctification of the souls of the worshippers , is declared in this context . for the words contain the blessed undertaking of our lord jesus christ , to do , fulfil , perform and suffer all things required in the will , and by the wisdom , holiness , righteousness and authority of god , unto the compleat salvation of the church , with the reasons of the efficacy of what he so did , and suffered unto that end . and we must consider both the words themselves , so far especially as they consist in a quotation out of the old testament , with the validity of his inferences from the testimony which he chuseth to insist on unto this purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . some few differences may be observed in the antient and best translations . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vulg. lat. ideo quapropter . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for this , for this cause . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : hostiam & oblationem , sacrificium , victimam . the syriack renders the words in the plural number , sacrifices and offerings . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aptâsti , adaptâsti mihi ; praeparâsti , perfecisti . a body hast thou prepàred , i. e. fitted for me , wherein i may do thy will. syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but thou hast cloathed me with a body ; very significantly , as unto the thing intended , which is the incarnation of the son of god. the aethiop . renders this verse somewhat strangely : and when he entred into the world , he saith , sacrifices and offerings i would not ; thy body he hath purified unto me . making them , as i suppose , the words of the father . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : vulg. non tibi placuerant ; reading the preceding words in the nominative case , altering the person and number of the verb. syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; thou didst not require ; non approbâsti : that is , they were not well pleasing , nor accepted with god , as unto the end of the expiation of sin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ecce adsum , venio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the syriack omitteth the last word , which yet is emphatical in the discourse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : vul. tunc dixi , then i said ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for he said ; for the apostle doth not speak these words , but repeats the words of the psalmist . the reading of the words out of the hebrew by the apostle , shall be considered in our passage . verse , , , , , . . wherefore when he cometh into the world , he saith , sacrifice and offering thou wouldst not ; but a body hast thou prepared [ fitted for ] me . . in burnt offerings and sacrifices for sin thou hast had no pleasure . . then said i , lo , i come , ( in the volume of the book it is written of me ) to do thy will o god ; that i should do thy will. . above when he said , sacrifice and offering , and burnt offerings , and offerings for sin , thou wouldst not , neither hadst pleasure therein , which are offered by the law : . then said he , lo , i come to do thy will ( o god. ) he taketh away the first , that he may establish the second . . by the which will we are sanctified , through the offering of the body of jesus christ once for all . a blessed and divine context this is , summarily representing unto us the love , grace and wisdom of the father ; the love , obedience and suffering of the son ; the federal agreement between the father and the son , as unto the work of the redemption and salvation of the church , with the blessed harmony between the old and new testament , in the declaration of these things . the divine authority and wisdom that evidence themselves herein , are ineffable , and do cast contempt on all those by whom this epistle hath been called in question ; as sundry other passages in it do in a peculiar manner . and it is our duty to enquire with diligence into the mind of the holy spirit herein . as unto the general nature of the arguing of the apostle , it consists in two parts . ( . ) the introduction of a pregnant testimony out of the old testament unto his purpose , v. , , , , and part of the th . ( . ) inferences from that testimony , asserting and confirming all that he had pleaded for . in the testimony he produceth , we may consider , ( . ) the manner of its introduction , respecting the reason of what is asserted ; wherefore . ( . ) who it was by whom the words insisted on were spoken ; he saith . ( . ) when he spake them ; when he came into the world. ( . ) the things spoken by him in general ; which consist in a double antithesis . ( . ) between the legal sacrifices , and the obedience of christ in his body , ver . . ( . ) between gods acceptance of the one and the other , with their efficacy unto the end treated of , which must be particularly spoken unto . . the introduction of this testimony is by the word , wherefore , for which cause , for which end . it doth not give an account why the words following were spoken , but why the things themselves were so ordered and disposed : and we are directed in this word , unto the due consideration of what is designed to be proved : and this is , that there was such an insufficiency in all legal sacrifices , as unto the expiation of sin , that god would remove them , and take them out of the way to introduce that which was better , to do that which the law could not do . wherefore , saith the apostle , because it was so with the law , things are thus disposed of in the wisdom and counsel of god , as is declared in this testimony . . who spake the words contained in the testimony : he saith . the words may have a threefold respect . ( . ) as they were given out by inspiration , and are recorded in the scripture . so they were the words of the holy ghost , as the apostle expresly affirms of the like words , ver . , . of this chapter . ( . ) as they were used by the penman of the psalm , who speaks by inspiration . so they were the words of david , by whom the psalm was composed . but although david spoke or wrote these words , yet is not he himself the person spoken of , nor can any passage in the whole context be applyed unto him , as we shall see in particular afterwards . or if they may be said to be spoken of him , it was only as he bare the person of another , or was a type of christ. for although god himself doth frequently prefer moral obedience before the sacrifices of the law , when they were hypocritically performed , and trusted unto as a righteousness , unto the neglect of diligence in moral duties ; yet david did not , would not , ought not in his own name and person reject the worship of god , and present himself with his obedience in the room thereof , especially as unto the end of sacrifices in the expiation of sin. wherefore , ( . ) the words are the words of our lord jesus christ ; when he cometh into the world , he saith . and it is a vain enquiry , when in particular he spake these words ; unto whom or where any mention is made of them in the story of him . it is no way needful that they should be literally or verbally pronounced by him . but the holy ghost useth these words in his name as his , because they declare , express and represent his mind , design and resolution in his coming into the world , which is the sole end and use of words . on the consideration of the insufficiency of legal sacrifices ( the only appearing means unto that purpose ) for the expiation of sin , and the making of reconciliation with god , that all mankind might not eternally perish under the guilt of sin , the lord christ represents his readiness and willingness to undertake that work , with the frame of his heart and mind therein . the ascription of these words unto the lord christ on the reason mentioned , gives us a prospect into , ( . ) the love of his undertaking for us , when all other ways of our recovery failed , and were disallowed as insufficient : ( . ) into the foundation of his undertaking for us , which was the declaration of the will of god concerning the insufficiency of these sacrifices : ( . ) into his readiness to undertake the work of redemption , notwithstanding the difficulties that lay in the way of it , and what he was to undergo in the stead of the legal sacrifices . we have the solemn word of christ in the declaration he made of his readiness and willingness to undertake the work of the expiation of sin , proposed unto our faith , and engaged as a sure anchor of our souls . . the season of his speaking these words in the manner declared , was , on his coming into the world ; wherefore coming ( or when he cometh ) into the world , he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , veniens or venturus ; when he was to enter into the world , when the design of his future coming into the world was declared . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is , he that is to come , mat. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , joh. . . that therefore may be the sense of the words ; upon the first prediction of the future coming of the son of god into the world , the design , mind and will , wherewith he came , was declared . refer the words unto some actual coming of the person spoken of into the world , and various interpretations are given of them . when he came in sacrifices typically , say some : but this seems not to be a word accompanying the first institution of sacrifices ; namely , sacrifices thou wouldst not have . his coming into the world was his appearance , and publick shewing of himself unto the world , in the beginning of his ministery , as david came out of the wilderness and caves to shew himself unto the people , as king of israel , saith grotius . but the respect unto david herein is frivolous ; nor are those words used with respect unto the kingly office of christ , but meerly as unto the offering himself in sacrifice to god. the socinians contend earnestly , that this his coming into the world , is his entrance into heaven after his resurrection . and they embrace this uncouth interpretation of the words , to give countenance unto their pernicious errour , that christ offered not himself in sacrifice to god , in his death , or whilest he was in this world. for his sacrifice they suppose to be metaphorically only so called , consisting in the representation of himself unto god in heaven , after his obedience and suffering . wherefore they say that by the world which he came into , the world to come mentioned , chap. . . is intended . but there is nothing sound , nothing probable or specious in this wresting of the words and sense of the scripture . for , ( . ) the words in the places compared are not the same . this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only ; those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and are not absolutely to be taken in the same sense , though the same things may be intended in various respects . ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the habitable part of the earth , and can on no pretence be applyed unto heaven . ( . ) i have fully proved on that place , that the apostle in that expression intendeth only the days and times of the messia , or of the gospel , commonly called among the jews , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come , that new heaven and earth , wherein righteousness should dwell . but they add that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self is used for heaven , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he should be the heir of the world ; that is , of heaven , the world above . but this imagination is vain also . for abrahams being heir of the world , is no more but his being the father of many nations : nor was there ever any other promise which the apostle should refer unto , of his being heir of the world , but only that of his being the father of many nations , not of the jews only , but of the gentiles also ; as the apostle explains it , rom. . , , , , . respect also may be had unto the promised seed proceeding from him , who was to be the heir of all things . that which they intend by his coming into the world , is what himself constantly calleth his leaving of the world , and going out of it . see joh. . , . . chap. . . i leave the world , i am no more in the world ; they are in the world. this therefore cannot be his coming into the world. and this imagination is contrary as unto the express words , so to the open design of the apostle ; for as he declares his coming into the world , to be the season wherein a body was fitted for him , so that which he had to do herein , was what he had to do in this world , before his departure out of it , v. . wherefore this figment is contrary unto common sense , the meaning of the words , the design of the place , and other express testimonies of scripture , and is of no use , but to be an instance how men of corrupt minds can wrest the scripture for their ends unto their own destruction . the general sense of the best expositors , antient and modern , is , that by the coming of christ into the world , his incarnation is intended : see joh. . . chap. . , . . chap. . . chap. . , . chap. . . chap. . . chap. . . the same with his coming in the flesh , his being made flesh , his being manifest in the flesh ; for therein and thereby he came into the world. neither is there any weight in the objection of the socinians , unto this exposition of the words ; namely , that the lord christ at his first coming in the flesh , and in his infancy , could not do the will of god , nor could these words be used of him . for , ( . ) his coming into the world in the act of the assumption of our nature , was in obedience unto , and for the fulfilling of the word of god. for god sent him into the world , joh. . . and he came not to do his own will , but the will of him that sent him . ( . ) his doing the will of god , is not confined unto any one single act or duty , but extends it self unto all the degrees , and whole progress of what he did and suffered in compliance with the will of god , the foundation of the whole being laid in his incarnation . but as these words were not verbally and litterally spoken by him , being only a real declaration of his design and intention ; so this expression of his coming into the world , is not to be confined unto any one single act or duty , so as to exclude all others from being concerned therein . it hath respect unto all the solemn acts of the susception and discharge of his mediatory office for the salvation of the church . but if any shall rather judge that in this expression some single season and act of christ is intended , it can be no other but his incarnation , and his coming into the world thereby . for this was the foundation of all that he did afterwards , and that whereby he was fitted for his whole work of mediation , as is immediately declared . and we may observe , ( . ) the lord christ had an infinite prospect of all that he was to do and suffer in the world , in the discharge of his office and undertaking . he declared from the beginning his willingness unto the whole of it . and an eternal evidence it is of his love , as also of the justice of god , in laying all our sins on him , seeing it was done by his own will and consent . . the fourth thing in the words is , what he said . the substance of it is laid down , ver . . unto which the farther explication is added , ver . , . and the application of it unto the intention of the apostle , in those that follow . the words are recorded , psal. . v. , , . being indited by the holy ghost in the name of christ , as declarative of his will. of the first thing proposed , there are two parts . ( . ) what concerned the sacrifices of the law. ( . ) what concerneth himself . as unto what concerneth the sacrifices , there is , ( . ) the expression of the subject spoken of ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sacrifice and offering . in the next verse , the one of them , namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is distributed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , burnt offerings , or whole burnt offerings and sacrifices for sin. it is evident that the holy ghost in this variety of expressions , comprizeth all the sacrifices of the law , that had respect unto the expiation of sin. and as unto all of them , their order , especial nature and use , i have treated at large in my exercitations before the first volume of this exposition . exercit. . whither the reader is referred . of these sacrifices it is affirmed , that god would them not , ver . . and that he had no pleasure in them , ver . . the first in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which the apostle renders by , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou wouldst not . we render it in the psalm , thou didst not desire . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , to will , but always with desire , complacency and delight , psal. . . behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou desirest , thou wilt , or art delighted with truth in the hidden part , ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou wouldst not , thou desirest not sacrifice , gen. . . he had delight in jacobs daughter , psal. . . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the noun is , delight , psal. . . the lxx . render it generally by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to will , as also the noun by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and they are of the same signification , to will freely , voluntarily and with delight . but this sense the apostle doth transfer unto the other word , which he renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . . in the psalm it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast not required . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to rest in , to approve , to delight in , to be pleased with : so is it always used in the new testament , whether spoken of god or men. see matt. . . chap. . . chap. . . luk. . . chap. . . rom. . , . cor. . . chap. . . cor. . . col. . . &c. wherefore if we shall grant that the words used by the apostle be not exact versions of those used in the psalmist , as they are applyed the one unto the other , yet it is evident that in both of them the full and exact meaning of both these used by the psalmist is declared , which is sufficient unto his purpose . all the difficulty in the words may be reduced unto these two enquiries . ( . ) in what sense it is affirmed that god would not have these sacrifices , that he had no pleasure in them , that he rested not in them . ( . ) how was this made known , so as that it might be declared , as it is in this place . as unto the first of these , we may observe , . that this is not spoken of the will of god , as unto the institution and appointment of these sacrifices ; for the apostle affirms , that they were offered according unto the law , ver . . namely , which god gave unto the people . god saies indeed by the prophet unto the people , that he spake not unto their fathers , nor commanded them in the day that he brought them out of the land of egypt , concerning burnt offerings and sacrifices , jer. . . but he spake not absolutely , as unto the things themselves , but unto their manner of the observance of them . . it is not with respect unto the obedience of the people in their attendance unto them , during the oeconomy of the law. for god both required it strictly of them , and approved of it in them , when duly performed : the whole law and prophets bare testimony hereunto . and it was the great injunction which he left with the people , when he ceased to grant any more immediate revelations of his will unto the church , mal. . . and the lord christ himself under the judaical church , did observe them . . god doth frequently reject or disallow them in the people , as they were attended unto and performed by them . but this he did only in the case of their gross hypocrisie , and the two great evils wherewith it was accompanyed . the first was , that they did not only prefer the outward observation of them before internal moral obedience , but trusted unto them , unto the total neglect of that obedience . see isa. . , , , , , . and the other was , that they put their trust in them for righteousness and acceptance with god ; about which he deals , jer. . yet neither was this the case under consideration in the psalm . for there is no respect had unto any miscarriages of the people about these sacrifices , but unto the sacrifices themselves . wherefore some say that the words are prophetical ; and declare what the will of god would be after the coming of christ in the flesh , and the offering of his sacrifice once for all . then god would no more require them nor accept them . but yet neither is this suited unto the mind of the holy ghost . for , ( . ) the apostle doth not prove by this testimony that they were to cease , but that they could not take away sin whilst they were in force . ( . ) the reason given by the lord christ of his undertaking , is their insufficiency during their continuance according to the law. ( . ) this revelation of the will of god , made unto the church , was actually true when it was made and given , or it was suited to lead them into a great mistake . the mind of the holy ghost is plain enough , both in the testimony it self , and in the improvement of it by the apostle . for the legal sacrifices are spoken of only with respect unto that end which the lord christ undertook to accomplish by his mediation . and this was the perfect real expiation of sin , with the justification , sanctification and eternal salvation of the church ; with that perfect state of spiritual worship which was ordained for it in this world. all these things these sacrifices were appointed to prefigure and represent . but the nature and design of this prefiguration being dark and obscure , and the things signified being utterly hid from them , as unto their especial nature and the manner of their efficacy , many in all ages of the church expected them from these sacrifices , and they had a great appearance of being divinely ordained unto that end and purpose . wherefore this is that , and that alone , with respect whereunto they are here rejected . god never appointed them unto this end , he never took pleasure in them with reference thereunto ; they were insufficient in the wisdom , holiness and righteousness of god unto any such purpose . wherefore the sense of god concerning them as unto this end , is , that they were not appointed , not approved , not accepted for it . . it may be enquired , how this mind and will of god , concerning the refusal of these sacrifices unto this end , might be known , so as that it should be here spoken of , as of a truth unquestionable in the church . for the words , thou wouldst not , thou tookst no pleasure , do not express a meer internal act of the divine will , but a declaration also of what is , and what is not well-pleasing unto god. how then was this declaration made , how came it to be known ? i answer , . the words are the words of our lord jesus christ the son of god , considered as to be incarnate , for the redemption of the church . as such , he was always in the bosome of the father , participant of his counsels ; especially of those which concerned the church , the children of men , prov. . , , . &c. he was therefore always acquainted with all the thoughts and counsels of god , concerning the ways and means of the expiation of sin , and so declared what he knew . . as unto the penman of the psalm , the words were dictated unto him by immediate revelation , which if nothing had been spoken of it , or intimated before , had been sufficient for the declaration of the will of god therein ; for all revelations of that nature , have a beginning when they were first made . but , . in , by and together with the institution of all these legal sacrifices , god had from the beginning intimated unto the church , that they were not the absolute , ultimate way for the expiation of sin , that he designed or would approve of . and this he did partly in the nature of the sacrifices themselves , which were no way competent or suited in themselves unto this end , it being impossible that the blood of bulls and goats should take away sin ; partly in giving various intimations first , and then express declaration of his will , that they were only prescribed for a season , and that a time would come when their observance should utterly cease , which the apostle proves , chap. . and . and partly by evidencing that they were all but types and figures of good things to come , as we have at large declared . by these , and sundry other ways of the like kind , god had in the institution and command of these sacrifices themselves sufficiently manifested , that he did neither design them , nor require them , nor approve of them , as unto this end of the expiation of sin. wherefore there is in the words no new revelation absolutely , but only a meer express declaration of that will and counsel of god , which he had by various ways given intimation of before . and we may observe , . no sacrifices of the law , not all of them together , were a means for the expiation of sin , suited unto the glory of god , or necessities of the souls of men. from the first appointment of sacrifices immediately after the entrance of sin , and the giving of the promise , the observation of them in one kind or another , spread it self over the whole earth . the gentiles retained them by tradition , helped on by some conviction on a guilty conscience , that by some way or other attonement must be made for sin. on the jews they were imposed by law. there are no footsteps of light or testimony , that those of the former sort , namely the gentiles , did ever retain any sense of the true reason and end of their original institution , and the practice of mankind thereon , which was only the confirmation of the first promise by a prefiguration of the means and way of its accomplishment . the church of israel being carnal also , had very much lost the understanding and knowledge hereof . hence both sorts looked for the real expiation of sin , the pardon of it , and the taking away of its punishment by the offering of those sacrifices . as for the gentiles , god suffered them to walk in their own ways , and winked at the time of their ignorance . but as unto the jews , he had before variously intimated his mind concerning them , and at length by the mouth of david in the person of christ , absolutely declares their insufficiency , with his disapprobation of them as unto the end which they in their minds applied them unto . . our utmost diligence , with the most sedulous improvement of the light and wisdom of faith is necessary in our search into , and enquiry after the mind and will of god , in the kevelation he makes of them . the apostle in this epistle proves by all sorts of arguments taken from the scriptures of the old testament , from many other things that god had done and spoken , and from the nature of these institutions themselves , as here also by the express words of the holy ghost , that these sacrifices of the law , which were of gods own appointment , were never designed nor approved by him as the way and means of the eternal expiation of sin. and he doth not deal herein with these hebrews on his apostolical authority , and by new evangelical revelation , as he did with the church of the gentiles ; but pleads the undeniable truth of what he asserts from these direct records and testimonies which themselves owned and embraced . howbeit although the books of moses , the psalms , and the prophets were read unto them , and among them continually , as they are unto this day , they neither understood , nor do yet understand the things that are so plainly revealed in them . and as the great reason hereof is the veil of blindness and darkness that is on their minds , cor. . , . so in all their search into the scripture , they are indeed supinely slothful and negligent . for they cleave alone unto the outward husk or shell of the letter , utterly despising the mysteries of truth contained therein . and so it is at present with the most of men , whose search into the mind of god , especially as unto what concerns his worship , keeps them in the ignorance and contempt of it all their days . . the constant use of sacrifices to signifie these things , which they could not effect or really exhibit unto the worshippers , was a great part of the bondage that the church was kept in under the old testament . and hereon , as those who were carnal , bowed down their backs unto the burthen , and their necks unto the yoke ; so those who had received the spirit of adoption , did continually pant and groan after the coming of him , in and by whom all was to be fulfilled . so was the law their schoolmaster unto christ. . god may in his wisdom appoint and accept of ordinances and duties unto one end , which he will refuse and reject , when they are applyed unto another . so he doth plainly in these words , those sacrifices which in other places he most strictly enjoyns . how express , how multiplyed are his commands for good works , and our abounding in them ? yet when they are made the matter of our righteousness before him , they are as unto that end , namely , of our justification , rejected and disapproved . the first part of ver . . declares the will of god concerning the sacrifices of the law. the latter contains the supply that god in his wisdom and grace , made of the defect , and insufficiency of these sacrifices . and this is not any thing that should help , assist or make them effectual , but somewhat brought in , in opposition unto them , and for their removal . this he expresseth in the last clause of this verse . but a body hast thou prepared me . the adversative , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but , declares that the way designed of god for this end was of another nature , than those sacrifices were . but yet this way must be such , as should not render those sacrifices utterly useless from their first institution , which would reflect on the wisdom of god by whom they were appointed . for if god did never approve of them , never delight in them ; unto what end were they ordained ? wherefore although the real way of the expiation of sin , be in it self of another nature than those sacrifices were ; yet was it such as those sacrifices were meet to prefigure and represent unto the faith of the church . the church was taught by them that without a sacrifice there could be no attonement made for sin ; wherefore the way of our deliverance must be by a sacrifice . it is so , saith the lord christ , and therefore the first thing god did in the preparation of this new way , was the preparation of a body for me , which was to be offered in sacrifice . and in the antithesis intimated in this adversative conjunction , respect is had unto the will of god. as sacrifices were that which he would not unto this end , so this preparation of the body of christ was that , which he would , which he delighted in , and was well pleased withal . so the whole of the work of christ and the effects of it , is expresly referred unto this will of god , ver . , . and we must , first , speak unto the apostles rendring these words out of the psalmist . they are in the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my ears hast thou digged , bored , prepared . all sorts of critical writers and expositors have so laboured in the resolution of this difficulty , that there is little to be added unto the industry of some , and it were endless to confute the mistakes of others . i shall therefore only speak briefly unto it , so as to manifest the oneness of the sense in both places . and some things must be premised thereunto . . that the reading of the words in the psalm is incorrupt , and they are the precise words of the holy ghost . though of late years sundry persons have used an unwarrantable boldness in feigning various lections in the hebrew text , yet none of any judgment have attempted to conjecture at any word that might be thought to be used in the room of any one of them . and as for those which some have thought the lxx . might possibly mistake , that signifie a body , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which sometimes signifies a body in the chaldee dialect , or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is in neither of them any the least analogy unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that they are ridiculously suggested . . it doth not seem probable unto me , that the lxx . did ever translate these words , as they are now extant in all the copies of that translation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for , ( . ) it is not a translation of the original words , but an interpretation , and exposition of the sense and meaning of them , which was no part of their design . ( . ) if they made this exposition , they did so either by chance , as it were , or from a right understanding of the mystery contained in them . that they should be cast upon it by a meer conjecture , is altogether improbable . and that they understood the mystery couched in that metaphorical expression ( without which no account can be given of the version of the words ) will not be granted by them who know any thing of those translators or their translation . ( . ) there was of old a different reading in that translation . for instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a body , some copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ears , which the vulgar latin follows ; an evidence that a change had been made in that translation , to comply with the words used by the apostle . . the words therefore in this place were the words whereby the apostle expressed the sense and meaning of the holy ghost in those used in the psalmist , or that which was intended in them . he did not take them from the translation of the lxx ; but used them himself , to express the sense of the hebrew text. for although we should not adhere precisely unto the opinion , that all the quotations out of the old testament in the new , which agree in words with the present translation of the lxx . were by the scribes of that translation , transferred out of the new testament into it , which yet is far more probable than the contrary opinion , that the words of the translation are made use of in the new testament , even when they differ from the original ; yet sundry things herein are certain and acknowledged . as , ( . ) that the penmen of the new testament do not oblige themselves unto that translation , but in many places do precisely render the words of the original text , where that translation differs from it . ( . ) that they do oftentimes express the sense of the testimony which they quote , in words of their own , neither agreeing with that translation , nor exactly answering the original hebrew . ( . ) that sundry passages have been unquestionably taken out of the new testament , and inserted into that translation , which i have elsewhere proved by undeniable instances . and i no way doubt but it hath so fallen out in this place , where no account can be given of the translation of the lxx . as the words now are in it . wherefore , . this is certain that the sense intended by the psalmist , and that expressed by the apostle , are the same or unto the same purpose . and their agreement is both plain and evident . that which is spoken , is , an act of god the father towards the son. the end of it , is , that the son might be fit and meet to do the will of god in the way of obedience . so it is expressed in the text , mine ears hast thou bored , or a body hast thou prepared me ; then said i , lo , i come to do thy will , o god. this is the sole end why god so acted towards him : what this was , is so expressed in the psalmist , my ears hast thou bored , with a double figure : ( . ) a metaphor from the ear , wherewith we hear the commands we are to obey ; obedience being our compliance with the outward commands of god , and the ear being the only means of our receiving those commands , there is nothing more frequent in the scripture , than to express obedience by hearing and hearkening , as is known . wherefore the ascription of ears unto the lord christ by an act of god , is the preparation of such a state and nature for him , as wherein he should be meet to yield obedience unto him . ( . ) by a synecdoche ; wherein the part is put for the whole . in his divine nature alone it was impossible that the lord christ should come to do the will of god , in the way whereby he was to do it . wherefore god prepared another nature for him , which is expressed synecdochically by the ears for the whole body ; and that significantly , because as it is impossible that any one should have ears of any use , but by vertue of his having a body ; so the ears are that part of the body , by which alone instruction unto obedience , the thing aimed at , is received . this is that which is directly expressed of him , isa. . , . he wakeneth , morning by morning , he wakeneth my ear to hear as the learned . the lord god hath opened my ear , and i was not rebellious ; or , i was obedient . and so it is all one in what sense you take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whether in the more common and usual , to dig or bore , or in that whereunto it is sometimes applyed , to fit and perfect . for i do not judge there is any allusion in the expression , unto the law of boring the ear of the servant that refused to make use of his liberty at the year of release . nor is the word , used in that case , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exod. . . but it respects the framing of the organ of hearing which is as it were bored ; and the internal sense in readiness unto obedience , is expressed by the framing of the outward instrument of hearing , that we may learn to obey thereby . wherefore this is , and no other can be the sense of the words in the psalmist ; namely , that god the father did order things towards jesus christ , that he should have a nature wherein he might be free , and able to yield obedience unto the will of god , with an intimation of the quality of it , in having ears to hear , which belong only unto a body . this sense the apostle expresseth in more plain terms now after the accomplishment of what before was only declared in prophesie , and thereby the veil which was upon divine revelations under the old testament , is taken away . there is therefore nothing remaining but that we give an exposition of these words of the apostle , as they contain the sense of the holy ghost in the psalm ; and two things we must enquire into , ( . ) what is meant by this body ; ( . ) how god prepared it . . a body is here a synecdochical expression of the humane nature of christ. so is the flesh taken , where he is said to be made flesh , and the flesh and blood whereof he was partaker . for the general end of his having this body , was , that he might therein and thereby yield obedience , or do the will of god. and the especial end of it , was , that he might have what to offer in sacrifice unto god. but neither of these can be confined unto his body alone . for it is the soul , the other essential part of humane nature , that is the principle of obedience . nor was the body of christ alone , offered in sacrifice unto god. he made his soul an offering for sin , isa. . . which was typified by the life that was in the blood of the sacrifice . wherefore it is said , that he offered himself unto god , chap. . . ephes. . . that is , his whole entire humane nature , soul and body , in their substance , in all their faculties and powers ; but the apostle both here and ver . . mentions only the body it self , for the reasons ensuing . ( . ) to manifest that this offering of christ was to be by death , as was that of the sacrifices of old ; and this the body alone was subject unto . ( . ) because as the covenant was to be confirmed by this offering , it was to be by blood which is contained in the body alone , and the separation of it from the body carries the life along with it . ( . ) to testifie that his sacrifice was visible and substantial , not an outward appearance of things , as some have fancied ; but such as truly answered the real bloody sacrifices of the law. ( . ) to shew the alliance and cognation between him that sanctifieth by his offering , and them that are sanctified thereby : or that because the children were partakers of flesh and blood , he also took part of the same , that he might tast of death for them . for these and the like reasons doth the apostle mention the humane nature of christ under the name of a body only , as also to comply with the figurative expression of it in the psalm . and they do what lies in them to overthrow the principal foundation of the faith of the church , who would wrest these words unto a new aetherial body given him after his ascension , as do the socinians . . concerning this body , it is affirmed that god prepared it for him . thou hast prepared for me ; that is , god hath done it , even god the father ; for unto him are those words spoken ; i come to do thy will o god , a body hast thou prepared me . the coming of christ the son of god into the world , his coming in the flesh by the assuming of our nature , was the effect of the mutual counsel of the father and the son. the father proposeth to him what was his will , what was his design , what he would have done . this proposal is here repeated , as unto what was negative in it , which includes the opposite positive ; sacrifice and burnt offerings thou wouldst not have , but that which he would , was the obedience of the son unto his will. this proposal the son closeth withal ; lo , saith he , i come . but all things being originally in the hand of the father , the provision of things necessary unto the fulfilling of the will of god , is left unto him . among those the principal was , that the son should have a body prepared for him , that so he might have somewhat of his own to offer . wherefore the preparation of it is in a peculiar manner assigned unto the father ; a body hast thou prepared me . and we may observe ; that . the supream contrivance of the salvation of the church , is in a peculiar manner ascribed unto the person of the father . his will , his grace , his wisdom , his good pleasure , the purpose that he purposed in himself , his love , his sending of his son , are every where proposed as the eternal springs of all acts of power , grace and goodness , tending unto the salvation of the church . and therefore doth the lord christ on all occasions declare that he came to do his will , to seek his glory , to make known his name , that the praise of his grace might be exalted . and we through christ do believe in god even the father , when we assign unto him the glory of all the holy properties of his nature , as acting originally in the contrivance , and for the effecting of our salvation . . the furniture of the lord christ ( though he were the son , and in his divine person the lord of all , ) unto the discharge of his work of mediation , was the peculiar act of the father . he prepared him a body ; he anointed him with the spirit ; it pleased him that all fulness should dwell in him . from him he received all grace , power , consolation : although the humane nature was the nature of the son of god , not of the father , ( a body prepared for him , not for the father ; ) yet was it the father , who prepared that nature , who filled it with grace , who strengthened , acted and supported it in its whole course of obedience . . whatever god designes , appoints and calls any unto , he will provide for them all that is needful unto the duties of obedience , whereunto they are so appointed and called . as he prepared a body for christ ; so he will provide gifts , abilities and faculties suitable unto their work , for those whom he calleth unto it . others must provide as well as they can for themselves . but we must yet enquire more particularly into the nature of this preparation of the body of christ , here ascribed unto the father . and it may be considered two ways . . in the designation and contrivance of it . so preparation is sometimes used for predestination , or the resolution for the effecting any thing that is future in its proper season . isa. . . matt. . . rom. . . cor. . . in this sense of the word , god had prepared a body for christ , he had in the eternal counsel of his will determined that he should have it in the appointed time . so he was forc-ordained before the foundation of the world , but was manifest in these last times for us ; pet. . . . in the actual effecting , ordering and creating of it ; that it might be fitted and suited unto the work that it was ordained unto . in the former sense the body it self is alone the object of this preparation . a body hast thou prepared me , that is , designed for me . this latter sense comprizeth the use of the body also ; it is fitted for its work . this latter sense it is , that is proper unto this place . only it is spoken of by the psalmist in a prophetical style , wherein things certainly future , are expressed as already performed . for the word signifies such a preparation , as whereby it is made actually fit and meet for the end it is designed unto . and therefore it is variously rendred , to fit , to adapt , to perfect , to adorn , to make meet , with respect unto some especial end . thou hast adapted a body unto my work , fitted and suited an humane nature unto that i have to perform in it and by it . a body it must be ; yet not every body , nay not any body brought forth by carnal generation according to the course of nature , could effect , or was fit for the work designed unto it . but god prepared , provided such a body for christ , as was fitted and adapted unto all that he had to do in it . and this especial manner of its preparation , was an act of infinite wisdom and grace . some instances thereof may be mentioned . as , . he prepared him such a body , such an humane nature , as might be of the same nature with ours , for whom he was to accomplish his work therein . for it was necessary that it should be cognate and allied unto ours , that he might be meet to act on our behalf , and to suffer in our stead . he did not form him a body out of the dust of the earth , as he did that of adam whereby he could not have been of the same race of mankind with us ; nor meerly out of nothing as he created the angels , whom he was not to save . see , chap. . ver . , , . and the exposition thereon . he took our flesh and blood proceeding from the loyns of abraham . . he so prepared it , as that it should be no way subject unto that depravation and pollution , that came on our whole nature by sin. this could not have been done , had his body been prepared by carnal generation , the way and means of conveying the taint of original sin , which befel our nature , unto all individual persons . for this would have rendered him every way unmeet for his whole work of mediation . see , luke . . heb. . . . he prepared him a body consisting of flesh and blood , which might be offered as a real substantial sacrifice , and wherein he might suffer for sin , in his offering to make attonement for it . nor could the sacrifices of old which were real , bloody and substantial , prefigure that which should be only metaphorical and in appearance . the whole evidence of the wisdom of god in the institution of the sacrifices of the law , depends on this , that christ was to have a body consisting of flesh and blood , wherein he might answer all that was prefigured by them . . it was such a body as was animated with a living rational soul. had it been only a body , it might have suffered as did the beasts under the law , from which no act of obedience was required , only they were to suffer what was done unto them . but in the sacrifice of the body of christ , that which was principally respected , and whereon the whole efficacy of it did depend , was his obedience unto god. for he was not to be offered by others , but he was to offer himself in obedience unto the will of god , chap. . . ephes. . . and the principles of all obedience lye alone in the powers and faculties of the rational soul. . this body and soul were obnoxious unto all the sorrows and sufferings which our nature is liable unto , and we had deserved as they were poenal , tending unto death . hence was he meet to suffer in our stead , the same things which we should have done . had they been exempted by special priviledge from what our nature is liable unto , the whole work of our redemption by his blood had been frustrate . . this body or humane nature thus prepared for christ , was exposed unto all sorts of temptations from outward causes . but yet it was so sanctified by the perfection of grace , and fortified by the fulness of the spirit dwelling therein , as that it was not possible it should be touched with the least taint or guilt of sin. and this also was absolutely necessary unto the work whereunto it was designed , pet. . . heb. . . . this body was liable unto death , which being the sentence and sanction of the law , with respect unto the first and all following sins ( all and every one of them ) was to be undergone actually by him , who was to be our deliverer , heb. . , . had it not died , death would have borne rule over all unto eternity . but in the death thereof , it was swallowed up in victory , cor. . , , . . as it was subject unto death and died actually , so it was meet to be raised again from death . and herein consisted the great pledge and evidence that our dead bodies may be and shall be raised again unto a blessed immortality . so it became the foundation of all our faith , as unto things eternal , cor. . , , , , , , . . this body and soul being capable of a real separation , and being actually separated by death , though not for any long continuance , yet no less truly and really than them who have been dead a thousand years , a demonstration was given therein of an active subsistence of the soul , in a state of separation from the body . as it was with the soul of christ when he was dead , so is it with our souls in the same state. he was alive with god and unto god , when his body was in the grave ; and so shall our souls be . . this body was visibly taken up into heaven and there resides ; which , considering the ends thereof , is the great encouragement of faith , and the life of our hope . these are but some of the many instances that may be given of the divine wisdom in so preparing a body for christ , as that it might be fitted and adapted unto the work which he had to do therein . and we may observe , that not only the love and grace of god in sending his son , are continually to be admired and glorified , but the acting of this infinite wisdom , in fitting and preparing his humane nature , so as to render it every way meet unto the work which it was designed for , ought to be the especial object of our holy contemplation . but having treated hereof distinctly in a peculiar discourse unto that purpose , i shall not here again insist upon it . the last thing observable in this verse , is , that this preparation of the body of christ , is ascribed unto god even the father , unto whom he speaks these words ; a body hast thou prepared me . as unto the operation in the production of the substance of it , and the forming its structure , it was the peculiar and immediate work of the holy ghost , luk. . . this work i have at large elsewhere declared . wherefore it is an article of faith , that the formation of the humane nature of christ in the womb of the virgin , was the peculiar act of the holy ghost . the holy taking of this nature unto himself , the assumption of it to be his own nature by a subsistence in his person , the divine nature assuming the humane in the person of the son , was his own act alone . yet was the preparation of this body , the work of the father in a peculiar manner ; it was so in the infinitely wise , authoritative contrivance and ordering of it , his counsel and will therein being acted by the immediate power of the holy ghost . the father prepared it in the authoritative disposition of all things ; the holy ghost actually wrought it ; and he himself assumed it . there was no distinction of time in these distinct actings of the holy persons of the trinity in this matter , but only a disposition of order in their operation . for in the same instant of time , this body was prepared by the father , wrought by the holy ghost , and assumed by himself to be his own . and the actings of the distinct persons , being all the actings of the same divine nature , understanding , love , and power , they differ not fundamentally and radically ; but only terminatively with respect unto the work wrought and effected . and we may observe , that the ineffable , but yet distinct operation of the father , son and spirit , in , about and towards the humane nature assumed by the son , are , as an uncontroulable evidence of their distinct subsistence in the same individual divine essence ; so a guidance unto faith , as unto all their distinct actings towards us in the application of the work of redemption unto our souls . for their actings towards the members , is in all things conform unto their acting towards the head. and our faith is to be directed towards them , according as they act their love and grace distinctly towards us . verse , . in burnt offerings and sacrifices for sin thou hast had no pleasure ; then said i , lo , i come ( in the volume of the book it is written of me ) to do thy will , o god. two things are asserted in the foregoing verse in general . ( . ) the rejection of sacrifices for the end of the compleat expiation of sin. ( . ) the provision of a new way or means for the accomplishment of that end . both these things are spoken unto apart , and more distinctly in these two verses : the former ver . . the latter ver . . which we must also open , that they may not appear a needless repetition of what was before spoken . ver. . he reassumes and farther declares what was in general before affirmed , ver . . sacrifice and offering thou wouldst not . hereof we have yet a farther confirmation and explication , which it stood in need of . for notwithstanding that general assertion , two things may yet be enquired about . ( . ) what were those sacrifices and offerings which god would not . for they being of various sorts , some of them only may be intended , seeing they are only mentioned in general . ( . ) what is meant by that expression , that god would them not ; seeing it is certain that they were appointed and commanded by him . wherefore our lord jesus christ whose words in the psalm these are , doth not only reassert what was spoken before in general , but also gives a more particular account of what sacrifices they were which he intended . and two things he declares concerning them . . that they were not such sacrifices as men had found out and appointed . such the world was filled withal , which were offered unto devils , and which the people of israel themselves were addicted unto . such were their sacrifices unto baal and moloch , which god so often complaineth against and detesteth . but they were such sacrifices as were appointed and commanded by the law. hence he expresseth them by their legal names , as the apostle immediately takes notice , they were offered by the law , ver . . . he shews what were those sacrifices appointed by the law , which in an especial manner he intended ; and they were those which were appointed for the legal and typical expiation of sin. the general names of them in the original , are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the first was the general name of all victims or sacrifices by blood ; the other of all offerings of the fruits of the earth , as flower , oyl , wine , and the like . for herein respect is had unto the general design of the context , which is the removal of all legal sacrifices and offerings of what sort soever , by the coming and office of christ. in compliance therewith they are expressed under these two general names , which comprehend them all . but as unto the especial argument in hand , it concerns only the bloody sacrifices offered for the attonement of sin , which were of the first sort only , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and this kind of sacrifices , whose incompetency to expiate sin he declares , are referred unto two heads . . burnt offerings . in the hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number , which is usually rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the plural , and sacrifices of this kind were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or ascensions , from their adjunct , the rising up , or ascending of the smoak of the sacrifices in their burning on the altar ; a pledge of that sweet savour which should arise unto god above , from the sacrifice of christ here below . and sometimes they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or firings , from the way and means of their consumption on the altar , which was by fire . and this respects both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the continual sacrifice , morning and evening , for the whole congregation , which was a burnt offering ; and all those which on especial occasions were offered with respect unto the expiation of sin. . the other sort is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the greek renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for or concerning sin. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verb in kal signifieth to sin , and in piel , to expiate sin. hence the substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in both those senses , and where it is to be taken in either of them , the circumstances of the text do openly declare . where it is taken in the latter sense , the greek renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sacrifice for sin ; which expression is retained by the apostle , rom. . . and in this place . and the sacrifices of this kind were of two sorts ; or this kind of sacrifices had a double use . for , ( . ) the great anniversary sacrifice of expiation for the sins of the whole congregation , levit. . was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sin offering . ( . ) the same kind of offering was also appointed unto , and for particular persons , who had contracted the guilt of particular sins , levit. . this sacrifice therefore was appointed both for the sins of the whole congregation , namely , all their sins of what sort soever , levit. . . and the especial sins of particular persons . the one offering of christ was really to effect what by all of them was represented . concerning all these sacrifices it is added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou hadst no pleasure . in opposition hereunto , god gives testimony from heaven concerning the lord christ and his undertaking ; this is my beloved son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in whom i am well pleased , matt. . . chap. . . see , isa. . . ephes. . . this is the great antithesis between the law and the gospel ; sacrifices and offerings for sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; this is my beloved son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the word signifies to approve of with delight , to rest in with satisfaction , the exercise of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the divine good will , the original word in the psalm is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to ask , to seek , to enquire , to require . wherefore , as we observed before , although the apostle doth directly express the mind and sense of the holy ghost in the whole testimony , yet he doth not exactly render the words in their precise signification , word for word . thus he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when an exact translation would have required the contrary application of the words . but the meaning is the same , and the two words used by the psalmist are exactly represented in these used by the apostle . there are two reasons of this seeming repetition , thou wouldst not , thou hadst no pleasure . ( . ) a repetition of the same words , almost of the same signification , about the same subject , signifies the determinate certainty of the removal of these sacrifices , with the disappointment and ruin of them , who should continue to put their trust in them . ( . ) whereas there were two things pretended unto in the behalf of these sacrifices and offerings , first , their institution by god himself , and secondly , his acceptance of them , or being well pleased with them ; one of these words is peculiarly applyed unto the former ; the other unto the latter ; god did neither institute them , nor ever accepted of them unto this end of the expiation of sin , and the salvation of the church thereby . and we may observe , . it is the will of god that the church should take especial notice of this sacred truth , that nothing can expiate or take away sin , but the blood of christ alone . hence is the vehemency of the rejection of all other means in the repetition of these words . and it is necessary for us so to apprehend his mind , considering how prone we are to look after other ways of the expiation of sin , and justification before god. see rom. . . . . whatever may be the use or efficacy of any ordinances of worship , yet if they are employed or trusted unto for such ends as god hath not designed them unto , he accepts not of our persons in them , nor approves of the things themselves . thus he declares himself concerning the most solemn institutions of the old testament . and those under the new have been no less abused in this way , than those of old. verse . then said i , lo , i come ( in the volume of the book it is written of me ) to do thy will , o god. this is the close of the testimony used by the apostle out of the psalmist , which in the next verses he interprets , and makes application of unto his purpose . and it contains the second branch of the antithesis , that he insists on . the lord christ having declared the will of god , and what god said unto him concerning legal sacrifices , and their insufficiency unto the expiation of sin , and the salvation of the church , he expresseth his own mind , will and design unto god the father thereon . for it was the will and grace of god that this great work should be wrought , however he disapproved of legal sacrifices as the means thereof . for there is herein represented unto us as it were a consultation between the father and the son , with respect unto the way and means of the expiation of sin , and the salvation of the church . in the words we may consider , ( . ) how the son expressed his mind in this matter ; he said ; i said . ( . ) when or on what consideration he so expressed himself ; it was then : then i said . ( . ) a remark put upon what he said , in the word behold . ( . ) what he undertakes , or tenders himself to do in what he said ; it was to do the will of god , i come to do thy will , as unto that work and end , with respect whereunto sacrifices were rejected . ( . ) the warranty that he had for this undertaking ; it was no more than what the holy ghost had before left on record in the scripture : in the volume of the book it is written of me . for these words do represent the mind and will of christ upon his actual undertaking of his work , or his coming into the world , when many prophesies and divine predictions had gone before concerning it . . the expression of his mind is in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i said . there is no necessity , as was before observed , that these very words should at any one season be spoken by our lord jesus christ. the meaning is , this is my resolution , this is the frame of my mind and will. the representation of our mind , will and desires unto god , is our speaking to him : he needs not our words unto that end ; nor absolutely do we so our selves upon the account of his omniscience . however this is the work that the lord christ ingaged his truth and faithfulness to undertake . and in these words , i said , he engageth himself in the work now proposed unto him . hereon whatever difficulties afterwards arose , whatever he was to do or suffer ; there was nothing in it but what he had before solemnly engaged unto god. and we ought in like manner , to be faithful in all the engagements that we make to him and for him . surely , faith he , they are my people , children that will not lie. . there is the season , wherein he thus said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then , or thereon . for it may respect either the order of the time , or the stating of the case in hand . first , it may respect an order of time ; he said , sacrifice and burnt offerings thou wouldst not have ; then said i. but it is , as i judge , better extended unto the whole case in hand . when things were come to this pass , when all the church of gods elect were under the guilt of sin , and the curse of the law thereon ; when there was no hope for them in themselves , nor in or by any divine institution ; when all things were at a loss , as unto our recovery and salvation ; then did jesus christ the son of god in infinite wisdom , love and grace , interpose himself in our behalf , in our stead , to do , answer and perform all that god in infinite wisdom , holiness and righteousness required unto that end . and we may observe , that there is a signal glory put upon the undertaking of christ , to make reconciliation for the church by the sacrifice of himself . . this undertaking of christ is signalized by the remark that is put on the declaration of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , behold . a glorious spectacle it was to god , to angels and to men : to god , as it was filled with the highest effects of infinite goodness , wisdom and grace , which all shone forth in their greatest elevation , and were glorified therein . it was so unto angels , as that whereon their confirmation and establishment in glory did depend , eph. . . which therefore they endeavoured with fear and reverence to look into , pet. . , . and as unto men , that is , the church of the elect , nothing could be so glorious in their sight , nothing so desirable . by this call of christ , behold i come , the eys of all creatures in heaven and earth ought to be fixed on him , to behold the glorious work he had undertaken , and the accomplishment of it . . there is what he thus proposed himself for , saying behold me . this in general is expressed by himself ; i come . this coming of christ , what it was , and wherein it did consist , was declared before . it was by assuming the body that was prepared for him . this was the foundation of the whole work he had to do , wherein he came forth like the rising sun , with light in his wings , or as a giant rejoycing to run his race . the faith of the old testament , was , that he was thus to come : and this is the life of the new , that he is come . they by whom this is denyed ; do overthrow the faith of the gospel . this is the spirit of antichrist , joh. . , , . and this may be done two ways . ( . ) directly and expresly . ( . ) by just consequence . directly , it is done by them who deny the reality of his humane nature , as many did of old , affirming that he had only an aetherial , aerial or phantastical body ; for if he came not in the flesh , he is not come at all . so also it is by them who deny the divine person of christ , and his preexistence therein , before the assumption of the humane nature . for they deny that these are the words of him when resolved , and spoken before this coming . he that did not exist before in the divine nature , could not promise to come in the humane . and indirectly it is denied by all those , who either in doctrines or practices deny the ends of his coming , who are many , which i shall not now mention . it may be objected against this fundamental truth , that if the son of god would undertake this work of reconciliation between god and man , why did he not do the will of god by his mighty power and grace , and not by this way of coming in the flesh , which was attended with all dishonour , reproaches , sufferings and death it self ? but besides what i have at large elsewhere discoursed concerning the necessity and suitableness of this way of his coming unto the manifestation of all the glorious properties of the nature of god , i shall only say , that god , and he alone knew what was necessary unto the accomplishment of his will ; and if it might have been otherwise effected , he would have spared his only son , and not have given him up unto death . ( . ) the end for which he thus promiseth to come , is to do the will of god ; lo , i come to do thy will , o god. the will of god is taken two ways . ( . ) for his eternal purpose and design , called the counsel of his will , eph. . . and most commonly his will it self ; the will of god as unto what he will do , or cause to be done . ( . ) for the declaration of his will and pleasure , as unto what he will have us to do in a way of duty and obedience ; that is , the rule of our obedience . it was the will of god in the former sense that is here intended ; as is evident from the next verse , when it is said , that by this will of god we are sanctified , that is , our sins were expiated according to the will of god. but neither is the other sense absolutely excluded , for the lord christ came so to fulfil the will of gods purpose , as that we may be enabled to fulfil the will of his command . yea , and he himself had a command from god to lay down his life for the accomplishment of this work. wherefore this will of god , which christ came to fulfil , is that which elsewhere is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ephes. . , . &c. his good pleasure , his purpose , the counsel of his will ; his good pleasure which he purposed in himself , that is , freely without any cause or reason taken from us , to call , justifie , sanctifie and save to the uttermost , or to bring them unto eternal glory . this he had purposed from eternity , to the praise of the glory of his grace . how this might be effected and accomplished , god had hid in his own bosome from the beginning of the world , ephes. . , . so as that it was beyond the wisdom and indagation of all angels and men to make a discovery of . howbeit , even from the beginning , he declared that such a work he had graciously designed , and gave in the first promise , and otherwise some obscure intimations of the nature of it for a foundation of the faith in them that were called . afterwards god was pleased in his soveraign authority over the church for their good , and unto his own glory , to make a representation of this whole work in the institutions of the law , especially of the sacrifices thereof . but hereon the church began to think ( at least many of them did so ) that those sacrifices themselves were to be the only means of accomplishing this will of god , in the expiation of sin , with the salvation of the church . but god had now by various ways and means witnessed unto the church , that indeed he never appointed them unto any such end , nor would rest in them ; and the church it self found by experience , that they would never pacify conscience , and that the strict performance of them was a yoke and burden . in this state of things when the fulness of time was come , the glorious counsels of god , namely of the father , son and spirit brake forth with light , like the sun in its strength from under a cloud , in the tender made of himself by jesus christ unto the father , lo , i come to do thy will o god. this , this is the way , the only way whereby the will of god might be accomplished . herein were all the riches of divine wisdom displayed , all the treasures of grace laid open , all shades and clouds dispelled , and the open door of salvation evidenced unto all . ( . ) this will of god christ came to do , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to effect , to establish and perfectly to fulfil it . how he did so the apostle fully declareth in this epistle . he did it in the whole work of his mediation , from the susception of our nature in the womb , unto what he doth in his supream agency in heaven at the right hand of god. he did all things to accomplish this eternal purpose of the will of god. this seems to me the first sense of the place . howbeit , i would not as i said before , exclude the former mentioned also . for our lord in all that he did was the servant of the father , and received especial commands for all that he did . this commandment , saith he , have i received of my father . hence in this sense also he came to do the will of god. he fulfilled the will of his purpose , by obedience unto the will of his commands . hence it is added in the psalm , that he delighted to do the will of god , and that his law was in the midst of his bowels . his delight in the will of god , as unto the laying down of his life at the command of god , was necessary unto this doing of his will. and we may observe , . the foundation of the whole glorious work of the salvation of the church , was laid in the soveraign will , pleasure and grace of god , even the father . christ came only to do his will. . the coming of christ in the flesh , was in the wisdom , righteousness and holiness of god , necessary for to fulfil his will , that we might be saved unto his glory . . the fundamental motive unto the lord christ in his undertaking the work of mediation , was the will and glory of god ; lo , i come to do thy will. ly . the last thing in this context is the ground and rule of this undertaking of the lord christ ; and this is the glory of the truth of god in his promises recorded in the word ; in the volume of the book it is written of me , that i should fulfil thy will o god. there is a difficulty in these words , both as to the translation of the original text , and as unto the application of them . and therefore critical observations have been multiplied about them , which it is not my way or work to repeat . those that are learned , know where to find them , and those that are not so , will not be edified by them . what is the true meaning and intention of the holy spirit in them , is what we are to enquire into . the socinian expositors have a peculiar conceit on this place . they suppose the apostle useth this expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to denote some especial chapter or place in the law. this they conjecture to be that of deut. . v. , . and it shall be , that when he ( the king to be chosen ) shall sit on the throne of his kingdom , that he shall write him a copy of this law in a book , out of that which is before the priests , the levites : and it shall be with him , and he shall read therein , all the days of his life ; that he may learn to fear the lord his god , to keep all the words of this law , and these statutes , to do them . david they say spoke those words in the psalm ; and it is no where said that he should come to do the will of god , but in this place of deuteronomy , as he was to be the king of that people . but there can be nothing more fond than this empty conjecture . for , . david is not at all intended in these words of the psalmist , any otherwise but as he was the penman of the holy ghost , and a type of christ , on which account he speaks in his name . they are the words of christ , which david was inspired by the holy ghost to declare and utter , neither would david speak these words concerning himself ; because he that speaks , doth absolutely prefer his own obedience as unto worth and efficacy , before all gods holy institutions . he presents it unto god , as that which is more useful unto the church , than all the sacrifices which god had ordained . this david could not do justly . . there is nothing spoken in this place of deuteronomy concerning the sacerdotal office , but only of the regal . and in this place of the psalmist , there is no respect unto the kingly office , but only unto the priesthood . for comparison is made with the sacrifices of the law. but the offering of these sacrifices was expresly forbidden unto the kings ; as is manifest in the instance of king uzziah , chron. . ver . , , . besides , there is in that place of deuteronomy , no more respect had unto david than unto saul , or jeroboam , or any other , that was to be king of that people . there is nothing in them that belongs unto david in a peculiar manner . . the words there recorded contain a meer prescription of duty , no prediction of the event , which for the most part was contrary unto what is required . but the words of the psalmist are a prophesie , a divine prediction and promise which must be actually accomplished . nor doth our lord christ in them , declare what was prescribed unto him , but what he did undertake to do , and the record that was made of that undertaking of his . . there is not one word in that place of moses concerning the removal of sacrifices and burnt offerings , which , as the apostle declares , is the principal thing intended in those of the psalmist . yea , the contrary as unto the season intended , is expresly asserted . for the king was to read in the book of the law continually , that he might observe and do all that is written therein , a great part whereof consists in the institution and observation of sacrifices . . this interpretation of the words utterly overthrows what they dispute for immediately before . this is , that the entrance mentioned of christ into the world , was not indeed his coming into this world , but his going out of it , and entring into heaven . for it cannot be denied but that the obedience of reading the law continually , and doing of it , is to be attended unto in this world , and not in heaven ; and this they seem to acknowledge , so as to recal their own exposition . other absurdities which are very many in this place , i shall not insist upon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we with many others render , in answer unto the hebrew , in the volume or roll. ribera contends that this translation of the word , the volume or roll of the book , is absurd ; because , saith he , the book it self was a volume or a roll ; and so it is , as if he had said , in the roll of the roll. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate a book , doth not signifie a book as written in a roll , but only an enuntiation or declaration of any thing . we now call any book of greater quantity a volume ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a roll , and the words used by the psalmist do signifie that the declaration of the will of god made in this matter , was written in a roll. the roll which contains all the revelations of his mind . and the word used by the apostle , is not remote from this signification , as may be seen in sundry classick authors , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , volumen ; because a roll is made round after the fashion of the head of a man. as the book it self was one roll , so the head of it the beginning of it , amongst the first things written in it , is this recorded concerning the coming of christ to do the will of god. this includeth both senses of the word ; in the head , in the beginning of the roll , namely of that part of the scripture , which was written when david penned this psalm . now this can be no other but the first promise , which was recorded , gen. . . then it was first declared , then it was first written and enrolled , that the lord christ the son of god should be made of the seed of the woman , and in our nature come to do the will of god , and to deliver the church from that woful estate whereinto it was brought by the craft of satan . in this promise , and the writing of it in the head of the volume , lies the verification of the psalmists assertion , in the volume of the book it is written . howbeit , the following declarations of the will of god herein , are not excluded , nor ought so to be . hence are we herein directed unto the whole volume of the law. for indeed it is nothing but a prediction of the coming of christ , and a presignification of what he had to do . that book which god had given to the church , as the only guide of its faith : the bible : that is the book , all other books being of no consideration in comparison of it ; that book wherein all divine precepts and promises are enrolled or recorded : in this book , in the volume of it , this is its principal subject , especially in the head of the roll , or the beginning of it , namely in the first promise , it is so written of me . god commanded this great truth of the coming of christ to be so enrolled for the encouragement of the faith of them that should believe . and we may observe , that . gods records in the roll of his book are the foundation and warranty of the faith of the church , in the head and members . . the lord christ in all that he did and suffered , had continual respect unto what was written of him . see matt. . . . in the record of these words , ( . ) god was glorified in his truth and faithfulness . ( . ) christ was secured in his work , and the undertaking of it . ( . ) a testimony was given unto his person and office. ( . ) direction is given unto the church in all , wherein they have to do with god , what they should attend unto ; namely , what is written . ( . ) the things which concern christ the meditor , are the head of what is contained in the same records . verse viii . ix . x. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the use and signification of most of the words of these verses , have already in our passage been spoken unto . above when he says , &c. there are two things in these three verses . ( . ) the application of the testimony , taken out of the psalmist , unto the present argument of the apostle , ver . , . ( . ) an inference from the whole unto the proof of the only cause and means of the sanctification of the church , the argument he was now engaged in . . as to the first of these , or the application of the testimony of the psalmist , and his reassuming it , we may consider , . what he designed to prove thereby , and this was , that by the introduction and establishment of the sacrifice of christ in the church , there was an end put to all legal sacrifices ; and he adds thereunto , that the ground and reason of this great alteration of things in the church by the will of god , was the utter insufficiency of these legal sacrifices in themselves , for the expiation of sin , and sanctification of the church . in ver . . he gives us this sum of his design , he takes away the first , that he may establish the second . . the apostle doth not here directly argue from the matter or substance of the testimony it self , but from the order of the words , and the regard they have in their order unto one another . for there is in them a two fold proposition ; one concerning the rejection of legal sacrifices ; and the other an introduction and tender of christ and his mediation . and he declares from the order of the words in the psalmist , that these things are inseparable ; namely , the taking away of legal sacrifices , and the establishment of that of christ. . this order in the words of the apostle is declared in that distribution of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , above , and then ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , above , that is , in the first place ; these his words , or sayings recorded in the first place . . there is in the words themselves these three things . . there is a distribution made of the legal sacrifices into their general heads , with respect unto the will of god concerning them all ; sacrifices and offering , and whole burnt offerings , and sacrifice for sin. and in that distribution he adds another property of them , namely , they were required according to the law. ( . ) he had respect not only unto the removal of the sacrifices , but also of the law it self , whereby they were retained ; so he enters on his present disputation with the imperfection of the law it self , ver . . ( . ) allowing these sacrifices and offerings , all that they could pretend unto , namely , that they were established by the law ; yet notwithstanding this , god rejects them as unto the expiation of sin , and the salvation of the church . for he excludes the consideration of all other things which were not appointed by the law , as those which god abhorr'd in themselves , and so could have no place in this matter . and we may observe , that . whereas the apostle doth plainly distinguish and distribute all sacrifices and offerings , into those on the one side , which were offered by the law , and that one offering of the body of christ on the other side ; the pretended sacrifice of the mass is utterly rejected from any place in the worship of god. . god as the soveraign law-giver , had always power and authority to make what alteration he pleased , in the orders and institutions of his worship . . that soveraign authority is that alone which our faith and obedience respects in all ordinances of worship . after this was stated and delivered , when the mind of god was expresly declared , as unto his rejection of legal sacrifices and offerings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then he said ; after that , in order thereon , upon the grounds before mentioned , he said , sacrifice , &c. in the former words he declared the mind of god , and in the latter his own intention and resolution to comply with his will , in order unto another way of attonement for sin ; lo , i come to do thy will , o god ; which words have been opened before . in the last place he declares what was intimated and signified in this order of those things being thus spoken unto ; sacrifices on the one hand , which was the first , and the coming of christ , which was the second in this order and opposition . it is evident , . that these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he taketh away the first , do intend sacrifices and offerings . but he did not so do it immediately , at the speaking of these words , for they continued for the space of some hundreds of years afterwards ; but he did so declaratively , as unto the indication of the time ; namely , when the second should be introduced . . the end of this removal of the first , was the establishment of the second . this second , say some , is the will of god ; but the opposition made before , is not between the will of god and the legal sacrifices ; but between those sacrifices and the coming of christ to do the will of god. wherefore it is the way of the expiation of sin , and of the compleat sanctification of the church by the coming , and mediation , and sacrifice of christ , that is this second , the thing spoken of in the second place ; this god would establish , approve , confirm , and render unchangeable . as all things from the beginning made way for the coming of christ in the minds of them that did believe , so every thing was to be removed out of the way , that would hinder his coming , and the discharge of the work he had undertaken ; law , temple , sacrifices , must all be removed to give way unto his coming ; so is it testified by his fore-runner , luke . . as it is written in the book of the words of isaiah the prophet , saying , the voice of one crying in the wilderness , prepare ye the way of the lord , make his paths straight , and the rough ways shall be made smooth , and all flesh shall see the salvation of god. so it must be in our own hearts , all things must give way unto him , or he will not come and take his habitation in them . verse . by the which will we are sanctified through the offering of the body of jesus christ once for all . from the whole context , the apostle makes an inference , which is comprehensive of the substance of the gospel , and the description of the grace of god which is established thereby . having affirmed in christs own words , that he came to do the will of god , he shews what was that will of god which he came to do , what was the design of god in it , and the effect of it , and by what means it was accomplished ; which things are to be enquired into . as , ( . ) what is the will of god which he intends ; by which will. ( . ) what was the design of it , what god aimed at in this act of his will , and what is accomplished thereby ; we are sanctified . ( . ) the way and means whereby this effect proceedeth from the will of god ; namely , through the offering of the body of jesus christ , in opposition to legal sacrifices . ( . ) the manner of it , in opposition unto their repetition ; it was once for all . but the sense of the whole will be more clear , if we consider the end aimed at in the first place , namely , the sanctification of the church . and sundry things must be observed concerning it . . that the apostle changeth his phrase of speech into the first person , we are sanctified , that is , all those believers whereof the gospel church-state was constituted , in opposition unto the church-state of the hebrews and those that did adhere unto it ; so he speaks before , as also chap. . . we who have believed do enter into rest. for it might be asked of him , you that thus overthrow the efficacy of legal sacrifices , what have you your selves attained in your relinquishment of them ? we have , saith he , that sanctification , that dedication unto god , that peace with him , and that expiation of sin , that all those sacrifices could not effect . and observe , . truth is never so effectually declared , as when it is confirmed by the experience of its power in them that believe it , and make profession of it . this was that which gives them the confidence which the apostle exhorts them to hold fast , and firm unto the end . . it is an holy glorying in god , and no unlawful boasting , for men openly to profess what they are made partakers of by the grace of god , and blood of christ. yea , it is a necessary duty for men so to do , when any thing is set up in competition with them , or opposition unto them . . it is the best security in differences , in and about religion ( such as these wherein the apostle is ingaged , the greatest and highest that ever were ) when men have an internal experience of the truth which they do profess . . the words he useth are in the preterperfect tense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and relate not only unto the things , but the time of the offering of the body of christ. for although all that is intended herein , did not immediately follow on the death of christ , yet were they all in it , as the effects in their proper cause , to be produced by virtue of it , in their times and seasons ; and the principal effect intended was the immediate consequent thereof . . this end of god through the offering of the body of christ , was the sanctification of the church ; we are sanctified . the principal notion of sanctification in the new testament , is the effecting of real internal holiness in the persons of them that do believe , by the change of their hearts and lives . but the word is not here so to be restrained , nor is it used in that sence by our apostle in this epistle , or very rarely . it is here plainly comprehensive of all that he hath denied unto the law , priest-hood , and sacrifices of the old testament , with the whole church-state of the hebrews under it , and the effects of their ordinances and services . as , ( . ) a compleat dedication unto god , in opposition unto the typical one , which the people were partakers of by the sprinkling of the blood of calves and goats upon them , exod. . ( . ) a compleat church-state for the celebration of the spiritual worship of god , by the administration of the spirit , wherein the law could make nothing perfect . ( . ) peace with god upon a full and perfect expiation of sin , which he denies unto the sacrifices of the law , ver . , , , . ( . ) real , internal purification or sanctification of our natures and persons , from all inward filth , and defilement of them ; which he proves at large that the carnal ordinances of the law could not effect of themselves , reaching no farther than the purification of the flesh. ( . ) hereunto also belong the priviledges of the gospel , in liberty , boldness , immediate access unto god , the means of that access by christ our high-priest , and confidence therein , in opposition unto that fear , bondage , distance , and exclusion from the holy place of the presence of god , which they of old were kept under . all these things are comprized in this expression of the apostle , we are sanctified . the designation of such a state for the church , and the present introduction of it by the preaching of the gospel , is that whose confirmation the apostle principally designs in this whole discourse ; the sum whereof he gives us , chap. . . god having provided some better thing for us , that they without us should not be made perfect . . the whole fountain and principal cause of this state , this grace , is the will of god , even that will which our saviour tendred to accomplish ; by which will we are sanctified . in the original it is in which will ; in , for by ; which is usual . wherefore we say properly , by which will , for it is the supream efficient cause of our sanctification that is intended . and in that expression of our saviour , lo , i come to do thy will o god , it is evident , ( . ) that it was the will , that is , the counsel , the purpose , the decree of god , that the church should be sanctified . ( . ) that our lord christ knew that this was the will of god , the will of the father in whose bosom he was . and , ( . ) that god had determined , which he also knew and declared , that legal sacrifices could not accomplish and make effectual this his will , so as the church might be sanctified thereon . wherefore the will of god here intended ( as was intimated before ) is nothing but the eternal , gracious , free act , or purpose of his will , whereby he determined or purposed in himself , to recover a church out of lost mankind , to sanctifie them unto himself , and to bring them unto the enjoyment of himself hereafter . see eph. . , , , , , . and this act of the will of god was , ( . ) free and soveraign , without any meritorious cause , or any thing that should dispose him thereunto without himself ; he purposed in himself . there are every where blessed effects ascribed to it , but no cause any where . all that is designed unto us in it , as unto the communication of it in its effects , were its effects , not its cause : see eph. . . and this place . the whole mediation of christ , especially his death and suffering was the means of its accomplishment ; and not the procuring cause of it . ( . ) it was accompanied with infinite wisdom , whereby provision was made for his own glory , and the means and way of the accomplishment of his will. he would not admit the legal sacrifices , as the means and way of its accomplishment , because they could not provide for those ends , for it is impossible that the blood of bulls and goats should take away sin. ( . ) it was immutable and irrevocable , it depended not upon any condition in any thing or persons without himself ; he purposed in himself ; nor was it capable of any change or alterations from oppositions or interveniencies . ( . ) it follows hereon that it must be infallibly effectual , in the actual accomplishment of what was designed in it , every thing in its order and season ; it cannot in any thing be frustrate or disappointed . the whole church in every age shall be sanctified by it . this will of god , some would have not to be any internal act of his will , but only the things willed by him , namely , the sacrifice of christ ; and that for this reason , because it is opposed to legal sacrifices , which the act of gods will cannot be . but the mistake is evident , for the will of god here intended is not at all opposed unto the legal sacrifices , but only as to the means of the accomplishment of it , which they were not , nor could be . the soveraign will and pleasure of god , acting it self in infinite wisdom and grace , is the sole , supream , original cause of the salvation of the church , rom. , , . . the means of accomplishment , and making effectual of this will of god , is the offering of the body of christ jesus . some copies after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then the sence must be supplied by the repetition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the close of that verse , who by the offering of the body of christ were once sanctified . but there is no colour for this supply , for the word , once , doth directly respect the offering of christ , as the following verses , wherein it is explained , and the dignity of this sacrifice thence demonstrated , do prove . wherefore this article belongs not unto the text , for it is not in the best copies , nor is taken notice of in our translation . why , and in what sense the sacrifice of christ is called the offering of his body , was before declared . and by which , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , refers not to the cause of our sanctification which is the will of god , but unto the effect it self . our sanctification is wrought , effected , accomplished by the offering of the body of christ. ( . ) in that the expiation of our sin , and reconciliation with god were perfectly wrought hereby . ( . ) in that the whole church of the elect was dedicated unto god , which priviledge they are called into the actual participation of , through faith in the blood of christ. ( . ) in that thereby all the old legal sacrifices , and all that yoke , and burden , and bondage wherewith they were accompanied , are taken out of the way , eph. . , . ( . ) in that he redeemed us thereby from the whole curse of the law , as given originally in the law of nature , and also renewed in the covenant of sinai . ( . ) in that thereby he ratified and confirmed the new covenant and all the promises of it , and all the grace contained in them to be effectually communicated unto us . ( . ) in that he procured for us , and received into his own disposition , in the behalf of the church , effectually to communicate all grace and mercy unto our souls and consciences . in brief , whatever was prepared in the will of god for the good of the church , it is all communicated unto us through the offering of the body of christ , in such a way as tendeth unto the glory of god , and the assured salvation of the church . this offering of the body of christ , is the glorious center of all the counsels of the wisdom of god , of all the purposes of his will for the sanctification of the church . for , ( . ) no other way or means could effect it . ( . ) this will do it infallibly ; for christ crucified is the wisdom of god , and the power of god unto this end . this is the anchor of our faith , whereon alone it rests . . the last thing in the words gives us the manner of the offering of the body of christ. it was done , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , once for all , say we , once only , it was never before that one time , nor shall ever be afterwards , there remains no more offering for sin. and this demonstrates both the dignity and efficacy of his sacrifice . of such worth and dignity it was , that god absolutely acquiesced therein , and smelt a savour of eternal rest in it : and of such efficacy , that the sanctification of the church was perfected by it , so that it needed no repetition . it also made way for the following state of christ himself , which was to be a state of glory , absolute and perfect , inconsistent with the repetition of the same sacrifice of himself . for as the apostle shews , ver . , . after this sacrifice offered he had no more to do but to enter into glory . so absurd is that imagination of the socinians , that he offered his expiatory sacrifice in heaven ; that he did not , he could not enter into glory , until he had compleatly offered his sacrifice , the memorial whereof he carried into the holy place . and the apostle lays great weight on this consideration , as that which is the foundation of the faith of the church . he mentions it often , and argues from it as the principal argument to prove its excellency above the sacrifices of the law. and this very foundation is destroyed by those who fancy unto themselves , a renewed offering of the body of christ every day in the mass. nothing can be more directly contrary unto this assertion of the apostle , whatever colour they may put upon their practice , or whatever pretence they may give unto it . wherefore the apostle in the next verses argues from the dignity and efficacy of the sacrifice of christ , by its difference from , and opposition unto the legal sacrifices which were often repeated . verse xi , xii , xiii , xiv . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . verse , , , . and every priest standeth daily ministring , and offering oftentimes the same sacrifices , which can never take away sins . but this man after he had offered one sacrifice for sins , for ever sat down on the right hand of god. from henceforth expecting till his enemies be made his footstool . for by one offering he hath perfected for ever them that are sanctified . these words are an entrance into the close of that long blessed discourse of the apostle , concerning the priest-hood and sacrifice of christ , their dignity and efficacy , which he shuts up and sinisheth in the following verses , confirming the whole with the testimony of the holy ghost before produced by him . four things doth he here instruct us in , by way of recapitulation of what he had declared and proved before . ( . ) the state of the legal priests and sacrifices , as unto the repetition of them , by which he had proved before their utter insufficiency to take away sin , ver . . ( . ) in that one offering of christ , and that once offered , in opposition thereunto , ver . . ( . ) the consequence thereof on the part of christ ; whereof there are two parts . . his state and condition immediately ensuing thereon , ver . . manifesting the dignity , efficacy and absolute perfection of his offering . . as unto the continuance of his state and condition afterwards , ver . . ( . ) the absolute effect of his sacrifice , which was the sanctification of the church , ver . . in the first of these we have , ( . ) the note of its introduction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and. ( . ) the subject of the proposition in it , every priest. ( . ) what is ascribed unto them in the discharge of their office ; which is exprest , . generally , they stood ministring day by day . . particularly , as unto that part of their office , which is now under consideration ; they often , that is , every day offered the same sacrifices . ( . ) the inefficacy of those sacrifices though often offered ; they could not take away sin. besides this work of daily offering the same sacrifices , which could not take away sin , there was nothing ensued on them , of glory and dignity unto themselves , or benefit unto the church . this the apostle insinuates , although it be left out in the comparison , insisting especially on the contrary in the opposite sacrifice of christ , both as unto his own glory , and the eternal salvation of the church . . the introduction is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mostly a copulative , sometimes redditive , as it is here taken by us and rendred . in this latter way it gives a further reason of what was before declared , of the efficacy of the sacrifice of christ , by a comparison of it with those of the priests , which were often repeated . in the other sense it denotes a progress in the same argument , by a repetition of the consideration of the old sacrifices , and a new comparison of them with that of christ. both come to the same , and either may be allowed . . the subject spoken of , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every priest , that is , say some , every high-priest , and so they interpret the words , standeth daily , by a certain day once a year , referring the whole unto the anniversary sacrifice on the day of expiation . and it is not denied , but that the apostle hath a special regard thereunto , and mentioneth it expresly , as we have shewed on ch. . , . but it cannot be here so restrained , for he makes application herein , of what he had spoken before of all the sacrifices of the law ; and therein he reckons up all sorts of them , as we have seen , some of which , as the whole burnt offerings , and all offerings in distinction from bloody sacrifices , were not offered by the high-priest on that day , but by other priests on all occasions . and the following expression of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , standing , ministring every day , declares the constant discharge of the priestly office in every daily ministration . this was the work that all the priests were designed unto in their courses . wherefore the words as they do not exclude the annual sacrifice of the high-priest , so they include the daily and occasional sacrifices of all the other priests ; for these offerings of blood were also types of the sacrifice and offering of christ. for all sacrifices by blood were to make attonement for sin , lev. . . and they were of no use but by virtue of the typical representation of the sacrifice of christ. therefore all the priests , and their whole office , as unto all that belonged unto the offering of sacrifices , are comprized in this assertion . and it was necessary to extend the comparison unto them all , that there might be no exception unto the argument from it . and the following words which give a description of the general way of their ministration , do inforce this interpretation , which is the third thing in them . . standeth daily ministring , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , standeth , or rather stood ; they did so while their office was in force , which was their duty by the law so to do . for the apostle respecteth not what was their present acting as to matter of fact , but speaks of the whole service of the priests indistinctly , as past or present , with regard unto what was to be done , by virtue of the first institution of them , and the service which the tabernacle was erected for . stood , or standeth ready for , and employed in the work of their office , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ministring ; a general name of imployment about all sacred duties , services , and offices whatever , and therefore it comprizeth all the service of the priests about the tabernacle and altar , wherein they ministred unto god according to his appointment . and this extends unto all that were partakers of the priest-hood , and was not confined unto the high-priest . see chap. . . this they did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , day by day , as occasion did require , according to the appointment of the law. not only the daily sacrifice morning and evening is intended , nor yet the doubling of them on the sabbath , and other festivals , but all the occasional offerings for the people , as their necessities did require . for any man might bring his sin-offering , and trespass-offering , his peace-offering , his vow , or free-will-offering unto the priest at any time to be offered on the altar . for this cause they came to be always in a readiness to stand ministring daily ; and hereunto was their office confined . there was no end of their work , after which they should enter into an other and better state , as the apostle shews it of the lord christ in the next verse . and this is an high argument of the imperfection of their sacrifices , they were never brought unto that state by them as the high-priest might cease from ministring , and enter into a condition of rest . . their general ministry is described by the especial duty which is under present consideration ; they offered oftentimes the same sacrifices ; they were the same sacrifices that were offered , of the same general nature and kind . they were indeed distributed into several sorts , according unto their occasions and institutions ; as , whole burnt-offerings , sin-offerings , trespass-offerings , and the like ; but their general nature was one and the same , falling all under the same censure , that they could not take away sin . they had not any one peculiar service that could effect this end : and they offered them often , daily , monthly , occasionally , annually , according unto divine institution . in this defect as unto the efficacy and frequency in the repetition , is the sacrifice of christ directly opposed unto them . hence , in the last place the apostle passeth that sentence concerning them all , whose truth he had before sufficiently confirmed , they cannot , they never could take away sin . they could not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , take them out of the way , that is , absolutely , perfectly , as the word denotes . they could not do it before god the judge , by making a sufficient attonement for them , ver . . they could not do it as unto the conscience of the sinner , giving him assured peace with god thereon . it may be they could not do it at any one time , but in the constant continuance in the use and observation of them , they might do it ; if they were multiplied , if they were costly , if they were observed in an extraordinary manner , they might effect this end ? no , saith the apostle , they could not do it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the defect was in their own nature and power , they cannot do it . they could not do it by any means , nor at any time : the word is a vehement negation , respecting all the powers of those sacrifices , and all the times wherein they were used . and therefore as unto those things which might seem to give them their efficacy , as their multiplication , their constancy , their cost , extraordinary care about them , god doth reject them in a peculiar manner , when trusted unto for the taking away of sin , isa. . . mich. . , . if all those divine institutions in the diligent observation of them could not take away sin , how much less can any thing do so , that we can betake our selves unto for that end ? there are innumerable things invented in the papacy to take away sin , and its guilt , especially of those sins which they are pleased to call venial . and all men on the conviction of sin , are apt to entertain thoughts that by some endeavours of their own , they may so take them away . to comply with this presumption are all the papal inventions of confession , absolution , indulgences , masses , penances , purgatory , and the like , accommodated . others trust solely unto their own repentance and following duties , as do the socinians , and all men in their unrenewed estate . but certainly if the apostle proveth this assertion beyond contradiction , that none of them can ever take away any sin , their legal institutions of divine worship , and their observations could not do it ; how much less can the inventions of men effect that great end ? this account he gives us of the inefficacy of the sacrifices of the priests , notwithstanding their diligent attendance on their offerings , ver . . verse , , . in these verses the apostle opposeth that one sacrifice of christ unto the legal offerings that the priests attended unto ; and that in three things . ( . ) in the nature of it , and its perfection , ver . . ( . ) the consequence on the part of christ , by whom it was offered , ver . , . ( . ) in the effect of it towards the church , ver . . verse . . . there is a note of opposition , answering the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , in the verse foregoing ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but , it is not exceptive , but alternative . . the person spoken of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he ; that is , he of whom we speak , he whose body was offered once for all , jesus christ the high-priest of the new testament ; but this man , say we . . what is ascribed unto him in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . after he had offered one sacrifice for sin . he offered as the priests did ; he offered for sin as they did also ; so far there was an agreement . but ( . ) he offered only one sacrifice , not many ; and what is included therein , that this sacrifice was of himself , and not the blood of bulls and goats . ( . ) it was but once offered ; and it is principally called one sacrifice , because it was but once offered , and the time when he offered this sacrifice , is also proposed , not absolutely , but with respect unto what ensued . it was before he sate down on the right hand of god , that is , before his entrance into glory , after he had offered one sacrifice for sin . and the way of mentioning these things doth manifest , that the principal intention of the apostle , is to speak unto the different consequences of this offering of the priests of old , and of christ. and this observation of his offering one sacrifice only for sin , is mentioned in opposition unto the frequent repetition of their sacrifices ; but he mentioneth it only transiently , to make a way for the great ensuing differences in the consequents of them . ho wbeit in these words thus transiently mentioned , he judgeth and condemueth the two grand oppositions that at this day are made against that one sacrifice of christ , and efficacy of it . the first is that of the papists , who in the mass pretend to multiply the sacrifices of him every day , whereas he offered but once ; so as that the repetition of it , is destructive unto it . the other is that of the socinians , who would have the offering and sacrifice of christ , to be only his appearance before god to receive power to keep us from the punishment of sin , upon his doing of the will of god in the world. but the words are express as unto the order of these things ; namely , that he offered his sacrifice for sins before his exaltation in glory , or his sitting on the right hand of god. and herein doth the apostle give glory unto that offering of christ for sins , in that it perfectly accomplished what all legal sacrifices could not effect . this therefore is the only repose of troubled souls . . the consequent hereof on the part of christ is two fold : ( . ) what immediately ensued on this offering of his body , ver . . ( . ) what continueth to be his state with respect thereunto ; both of them evidencing gods high approbation and acceptance of his person , and what he had done ; as also the glory and efficacy of his office and sacrifice above those of the law , wherein no such priviledge nor testimony was given unto them upon the discharge of their office. . the immediate consequent of his offering was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he sat down on the right hand of god. this glorious exaltation of christ hath been spoken unto , and opened before , on ch. . . ch. . . here it includes a double opposition unto , and preference above the state of the legal priests upon their oblations . for although the high-priest in his anniversary sacrifice for the expiation of sin , did enter into the most holy place , where were the visible pledges of the presence of god ; yet he stood in a posture of humble ministration , he sate not down with any appearance of dignity or honour . again , his abode in the typical holy place was for a short season only ; but christ sate down at the right hand of god for ever , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in perpetuum ; in an unalterable state and condition . he sate down , never to offer sacrifice any more . and this is the highest pledge , the highest assurance of those two things , which are the pillars and principal foundations of the faith of the church . ( . ) that god was absolutely pleased , satisfied and highly glorified in and by the offering of christ. for had it not been so , the humane nature of christ had not been immediately exalted into the highest glory that it was capable of . see eph. . , . phil. . , , . ( . ) that he had by his offering perfectly expiated the sin of the world , so as that there was no need for ever of any other offering or sacrifice unto the end . . faith in christ doth joyntly respect both his oblation of himself by death , and the glorious exaltation that ensued thereon . he so offered one sacrifice for sin , as that thereon he sate down on the right hand of god for ever . neither of these separately is a full object for faith to find rest in ; both in conjunction are a rock to fix it on . and , . christ in this order of things is the great exemplar of the church . he suffered and then entred into glory . if we suffer with him , we shall also reign with him , ver . . from henceforth expecting till his enemies be made his footstool . so that , . the state and condition of christ , after his sitting down at the right hand of god , not absolutely , but with respect unto his enemies , is declared in these words . the whole testimony is taken from psal. . . and here explained in these verses . it is produced in the confirmation of what the apostle asserts , concerning the impossibility , as well as the needlesness of the repetition of his sacrifice . for as it was no way necessary , as in the verses following he declares ; so it is impossible in his present state and condition which was ordained for him from the beginning ; this was , that he should sit at the right hand of god , expecting his enemies to be made his footstool , that is , a state of majesty and glory . but offer himself he could not , without suffering and dying , whereof in this state he is no way capable . and besides , as was before observed , it is an evidence both of the dignity and eternal efficacy of his own sacrifice , whereon at once his exaltation did ensue . i acknowledge my thoughts are inclined unto a peculiar interpretation of this place , though i will not oppose absolutely that which is commonly received ; though in my judgment i prefer this other before it . the assertion is introduced by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , henceforth , say we : as unto what remains , that is , of the dispensation of the personal ministry of christ. he was here below , he came unto his own , he dwelt amongst them , that is , in the church of the hebrews ; some very few believed on him , but the generality of the people , the rulers , priests , guides of the church engaged against him , persecuted him , falsly accused him , killed him , hanged him on a tree . under the veil of their rage and cruelty he carried on his work , of making his soul an offering for sin , or taking away sin by the sacrifice of himself . having fulfilled this work , and thereby wrought out the eternal salvation of the church , he sits down on the right hand of god. in the mean time those stubborn enemies of his who hated , rejected , and slew him , continued raging in the fierceness of their implacable tumults against him , and them that believed in him . they hated his person , his office , his work , his gospel ; many of them expresly sinning against the holy ghost . yet did they triumph that they had prevailed against him , and destroyed him , as some of their accursed posterity do to this day . it was the judgment of god , that those his obstinate enemies should by his power be utterly destroyed in this world , as a pledge of the eternal destruction of those who will not believe the gospel . that this was the end whereunto they were designed , himself declares ; matt. . . luke . . those mine enemies that would not have me reign over them , bring them hither and slay them before my face . after our lord christ left this world , there was a mighty contest between the dying apostate church of the jews , and the rising gospel church of believers . the jews boasted on their success , in that by fraud and cruelty they had destroyed him as a malefactor ; the apostles and the church with them gave testimony unto his resurrection and glory in heaven . great expectation there was , what would be the end of these things , which way the scale would turn . after a while , a visible and glorious determination was made of this controversie ; god sent forth his armies and destroyed these murderers , burning up their city . those enemies of the king which would not have him to reign over them , were brought forth and slain before his face , so were all his enemies made his footstool . i do judge that these are the enemies of christ , and the making of them his footstool , which are peculiarly here intended ; namely , the destruction of the hardned unbelieving jews , who had obstinately rejected his ministry , and opposed it unto the end . then were those his enemies who so refused him , slain and destroyed thereon . for , . this description of his enemies as his enemies , peculiarly directs us unto this sense , the enemies of his person , doctrine and glory , with whom he had so many contests , whose blasphemies and contradictions he underwent ; they were his enemies in a peculiar manner . . this the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expecting , better answers unto , than unto the other sense . for the glorious visible propagation of the gospel and kingdom of christ thereon , began and was carried on gloriously upon and after the destruction of jerusalem , and the church of the jews his enemies . with reference hereunto , expectation may be no less distinctly ascribed unto him , than if we extend the word unto the whole time , unto the end of the world. . the act of vengeance on these his enemies , is not said to be his own , but peculiarly assigned unto god the father , and those imployed by him . in the original promise , the words of god the father to him are , i will make thine enemies thy footstool ; i take it upon me , vengeance is mine , to revenge the injuries done unto thee , and the obstinacy of those unbelievers . here in this place respect is had unto the means that god used in the work of their destruction , which was the roman army , by whom they were , as the footstool of christ , absolutely trodden under his feet , with respect unto this special act of god the father ; who in the execution of it , proclaims , that vengeance is his . for in the following words the lord christ is said only to expect it , as that wherein his own cause was vindicated , and revenged , as it were , by another hand , while he pleaded it himself in the world , by that mild and gentle means of sending his spirit to convince them of sin , righteousness and judgment . . this is that which the apostle constantly threatens the obstinate hebrews , and apostate professors of the gospel withal , throughout this epistle , the time of their destruction being now at hand . so he doth , chap. . , , , , . in this chapter , ver . , , , , , . where it must be spoken to . . this was that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or what remained , as unto the personal ministry of christ in this world. the horrible destruction of the stubborn obstinate enemies of the person and office of christ , which befell the nation of the jews , is a standing security of the endless destruction of all who remain his obstinate adversaries . . i leave this interpretation of the words unto the thoughts of them that are judicious , and shall open the mind of the holy ghost in them according unto the generally received opinion of their sense . and to this end , . the subject spoken of is the enemies of christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his enemies . he hath had many enemies ever since his exaltation , and so shall have unto the consummation of all things ; when they shall all of them be triumphed over . for his enemies are of two sorts . ( . ) such as are so immediately and directly unto his person . ( . ) such as are so to his office , and work , with the benefits of the salvation of the church . those of the first sort are either devils or men. all the devils are in a combination as sworn enemies unto the person of christ and his kingdom . and for men , the whole world of unbelieving jews , mahumetans , and pagans , are all his enemies , and do put forth all their power in opposition unto him . the enemies unto his office , grace , and work and the benefits of it , are either persons or things . ( . ) the head of this opposition and enmity unto his person , is antichrist , with all his adherents ; and in a special manner , all worldly power , authority and rule , acting themselves in subserviency unto the antichristian interest . ( . ) all pernicious heresies against his person and grace . ( . ) all others which make profession of the gospel , and live not as becomes the gospel , they are all enemies of christ and his office. the things which rise up in enmity and opposition to him , and the work of his grace , are , sin , death , the grave , and hell ; all these endeavour to obstruct and frustrate all the ends of christs mediation , and are therein his enemies . . there is the disposal of this subject , of these enemies of christ. they shall be made his footstool , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , until they be put , and placed in this condition ; it is a state which they would not be in , but they shall be made , put and placed in it , whether they will or no , as the word signifies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a footstool is used in a threefold sence in the scripture . . for the visible pledge of gods presence and his worship . gods throne , as we have shewed , was represented by the ark , mercy-seat , and cherubims , in the most holy place ; whereon the sanctuary it self was his footstool . chron. . . psal. . . psal. . . so it is applyed unto god , and his presence in the church ; as the ark was his throne , so the sanctuary was his footstool . . it is applyed unto god and his presence in the world : so heaven above is called his throne , and this lower part of the creation is his footstool , isa. . . in neither of these senses are the enemies of christ to be his footstool ; therefore it is taken , . for a despised , conquered condition ; a state of a mean subjected people , deprived of all power and benefit , and brought into absolute subjection . in no other sense can it be applyed unto the enemies of christ , as here it is . yet doth it not signifie the same condition absolutely , as unto all persons and things that are his enemies ; for they are not of one nature , and their subjection to him is such as their natures are capable of . but these things are intended in it : ( . ) the deprivation of all power , authority , and glory . they fate on thrones , but now are under the seat of him , who is the only potentate . ( . ) an utter defeat of their design , in opposing either his person , or the work of his grace in the eternal salvation of his church . they shall not hurt or destroy no more in the mountain of the lord. ( . ) their eternal disposal by the will of christ , according as his glory shall be manifested therein . sin , death , the grave , and hell , as unto their opposition to the church , shall be utterly destroyed , cor. . , , . and there shall be no more death . sathan and antichrist shall be destroyed two ways . ( . ) initially and gradually . ( . ) absolutely and compleatly . the first they are in all ages of the church , from the time of christs glorious ascension into heaven . they were then immediately put in subjection to him , all of them , because that they should not defeat any one end of his mediation . and he maketh continual instances , as he pleases , of his power over them in the visible destruction of some of his most principal and implacable enemies . and secondly , it will be compleat at the last day , when all these enemies shall be utterly destroyed . . the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , until , here hath respect unto both these , the gradual and final destruction of all the enemies of christ. . this , christ is said to expect ; henceforth expecting . expectation and waiting are improperly ascribed to christ , as they are in the scripture unto god himself , so far as they include hope or incertainty of the event , or a desire of any thing , either as to matter , manner , or time , otherwise than as they are foreknown and determined . but it is the rest and complacency of christ , in the faithfulness of gods promises , and his infinite wisdom , as unto the season of their accomplishment , that is intended . he doth not so expect these things , as though there were any thing wanting to his own blessed glory , power , or authority , until it be actually and compleatly finished ; but , saith the apostle , as to what remains to the lord christ in the discharge of his office , he henceforth is no more to offer , to suffer , no more to dye , no more to do any thing for the expiation of sin , or by way of sacrifice , all this being absolutely and compleatly perfected , he is for ever in the enjoyment of the glory that was set before him ; satisfied in the promises , the power , and wisdom of god , for the compleat effecting of his mediatory office , in the eternal salvation of the church , and by the conquest and destruction of all his and their enemies in their proper times , and seasons for it . and from this interpretation of the words , we may take these observations . . it was the entrance of sin , which raised up all our enemies against us . from thence took they their rise and beginning ; as , death , the grave , and hell : some that were friendly before , became our enemies thereon ; as the law : and some that had a radical enmity , got power thereby to execute it , as the devil . the state in which we were created , was a state of universal peace ; all the strife and contention rose from sin. . the lord christ in his ineffable love and grace put himself between us , and all our enemies ; and took into his breast all their swords , wherewith they were armed against us , so they are his enemies . . the lord christ by the offering of himself , making peace with god , ruined all the enmity against the church , and all the enemies of it . for all their power arose from the just displeasure of god , and the curse of his law. . it is the foundation of all consolation to the church , that the lord christ , even now in heaven , takes all our enemies to be his ; in whose destruction he is infinitely more concerned than we are . . let us never esteem any thing , or any person , to be our enemy , but only so far , and in what they are the enemies of christ. . it is our duty to conform our selves to the lord christ , in a quiet expectancy of the ruin of all our spiritual adversaries . . envy not the condition of the most proud and cruel adversaries of the church ; for they are absolutely in his power , and shall be cast under his footstool at the appointed season . verse . for by one offering he hath perfected for ever them that are sanctified . the apostle , . gives the great reason of this state of things with reference unto the lord christ in the discharge of his office ; namely , that he did not repeat his offering , as the priests under the law did theirs , every year , and every day ; that he is sate down at the right hand of god , expecting his enemies to be made his footstool ; wherein they had no share after their oblations : and this is , because by one offering he hath for ever perfected them that are sanctified . this being done , there is no need of any daily sacrifice , nothing that should detain the lord jesus out of the possession of his glory . so the particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , inferrs a reason in these words , of all that was assigned before unto him , in opposition unto what was done by the priests of the law ; it was by one offering . . what he did so effect , which rendered all future offerings and sacrifices impossible . he hath perfected for ever them that are sanctified . for the first , what he did , of the nature of the thing spoken of , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by one offering ; as what the priests of old did , was also by offerings and sacrifices . the eminency of this offering the apostle had before declared , which here he referrs unto ; it was not of bulls , or goats , but of himself , he offered himself to god ; of his body ; that is , his whole humane nature . and this offering as he had observed before , was only once offered ; in the mention whereof , the apostle includes all the opposition he had made before , between the offering of christ , and those of the priests , as to its worth and dignity . . that which is effected hereby , is , that he perfected for ever them that are sanctified ; those on whom his work is effected , are thereby sanctified . they that are dedicated unto god , those who are sanctified , or purged , by virtue of this sacrifice ; unto them all the other effects are confined . first to sanctifie them , then to perfect them , was the design of christ in offering of himself , which he purposed not for all men universally . so in the foundation of the church of israel , they were first sanctified , and dedicated unto god in , and by the sacrifices wherewith the covenant was confirmed , exod. . and afterwards were perfected , so far as their condition was capable thereof , in the prescription of laws and ordinances for their church-state and worship . the word here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was used before . he hath brought them into the most perfect and consummate church-state , and relation unto god , as unto all his worship , that the church is capable of in this world. it is not an absolute , subjective , virtual , internal perfection of grace , that is intended ; the word signifies not such a perfection , made perfect , nor is ever used to that purpose ; nor is it the perfection of glory , for he treats of the present church-state of the gospel in this world. but it is a state and condition of that grace , and those priviledges which the law , priests , and sacrifices could never bring them unto . he hath by his one offering wrought and procured for them the compleat pardon of sin , and peace before god thereon , that they should have no more need of the repetition of sacrifices ; he hath freed them from the yoke of carnal ordinances , and the bondage which they were kept in by them , prescribing unto them an holy worship to be performed with boldness in the presence of god , by an entrance into the holy place ; he hath brought them into the last and best church-state , the highest and nearest relation unto god that the church is capable of in this world , or the glory of his wisdom and grace hath assigned unto it . and this he hath done , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for ever , so as that there shall never be any alteration in that estate whereunto he hath brought them , nor any addition of priviledge or advantage be ever made unto it . ( . ) there was a glorious efficacy in the one offering of christ. ( . ) the end of it must be effectually accomplished towards all , for whom it was offered ; or else it is inferiour unto the legal sacrifices , for they attained their proper end . ( . ) the sanctification , and perfection of the church , being that end designed in the death and sacrifice of christ , all things necessary unto that end must be included therein , that it be not frustrate . verse xv , xvi , xvii , xviii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . verse , , , . whereof the holy ghost also is a witness to us : for after that he had said before . this is the covenant that i will make with them , after those days , saith the lord : i will put my laws into their hearts , and in their minds will i write them . and their sins and iniquities will i remember no more . now where remission of these is , there is no more offering for sin. the foundation of the whole preceeding discourse of the apostle , concerning the glory of the priest-hood of christ , and the efficacy of his sacrifice , was laid in the description of the new covenant , whereof he was the mediator , which was confirmed and ratified by his sacrifice , as the old covenant was by the blood of bulls and goats , chap . , , , . having now abundantly proved and demonstrated , what he designed concerning them both , his priest-hood and his sacrifice , he gives us a confirmation of the whole , from the testimony of the holy ghost , in the description of that covenant which he had given before . and because the crisis which he had brought his argument and disputation unto , was , that the lord christ by reason of the dignity of his person and office , with the everlasting efficacy of his sacrifice , was to offer himself but once , which virtually includes all that he had before taught and declared , including in it an immediate demonstration of the insufficiency of all those sacrifices which were often repeated , and consequently their removal out of the church ; he returns unto those words of the holy ghost , for the proof of this particular also . and he doth it from the order of the words used by the holy ghost , as he had argued before from the order of the words in the psalmist , ver . , . wherefore there is an ellipsis in the words , which must have a supplement to render the sense perfect . for unto that proposition , after he had said before , ver . . with what follows , ver . . there must be added in the beginning of the . verse ; he said ; after he had said or spoken of the internal grace of the covenant , he said this also , that their sins and iniquities he would remember no more . for from these words doth he make his conclusive inference , ver . . which is the sum of all that he designed to prove . there is in the words , . the introduction of the testimony insisted on , the holy ghost also is a witness unto us . the hebrews might object unto him , as they were ready enough to do it ; that all those things were but his own conclusions and arguings , which they would not acquiesce in , unless they were confirmed by testimonies of the scripture . and therefore i did observe in my first discourses on this epistle , that the apostle dealt not with these hebrews as with the churches of the gentiles , namely , by his apostolical authority ; for which cause he prefixed not his name and title unto it ; but upon their own acknowledged principles and testimonies of the old testament ; so manifesting , that there was nothing now proposed unto them in the gospel , but that which was foretold , promised , and represented in the old testament , and was therefore the object of the faith of their fore-fathers . the same way doth he here proceed in , and call in the testimony of the holy ghost , bearing witness unto the things that he had taught and delivered . and there is in the words , ( . ) the author of this testimony , that is , the holy ghost ; and it is ascribed unto him , as all that is written in the scripture is so , not only because holy men of old wrote as they were acted by him , and so he was the author of the whole scripture ; but because also of his presence and authority in it , and with it continually . hence whatever is spoken in the scripture is , and ought to be unto us as the immediate word of the holy ghost : he continues therein to speak unto us , and this gives the reason of ( . ) the manner of his speaking in this testimony ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he bears witness to us , he doth it actually and constantly in the scriptures by his authority therein . and he doth so unto us , that is , not unto us only who preach and teach those things , not unto the apostles and other christian teachers of the gospel ; but unto all of us of the church of israel , who acknowledge the truth of the scriptures , and own them as the rule of our faith and obedience . so doth he often joyn himself unto them to whom he wrote and spake of , by reason of the common alliance between them as hebrews ; see chap. . . and the exposition of that place . this is that which the holy ghost in the scripture testifies unto us all , which should put an end unto all controversies about those things . nothing else is taught you , but what is testified before hand by god himself . . it is the authority of the holy ghost , alone speaking unto us in the scripture , whereinto all our faith is to be resolved . . we are to propose nothing in the preaching and worship of the gospel , but what is testified unto by the holy ghost : not traditions , not our own reasons and inventions . . when an important truth consonant unto the scripture is declared , it is useful and expedient to confirm it with some express testimony of scripture . lastly , the manner of the expression is emphatical , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even also the holy spirit himself . for herein we are directed unto his holy divine person , and not an external operation of divine power , as the socinians dream . it is that holy spirit himself that continueth to speak to us in the scripture . that 's the first thing in the introduction of the testimony . . there are two things in this testimony of the holy ghost ; the ( . ) is the matter or substance of it . ( . ) the order of the things contained in it , or spoken by him . the introduction of the former is in the words we have spoken unto ; that of the latter , in the close of the verse ; in these words , for after he had spoken before . of the testimony it self , which is declarative of the nature of the new covenant made in christ , and confirmed in him , there are two general parts . ( . ) that which concerns the sanctification of the elect , by the communication of effectual grace unto them for their conversion and obedience . the ( . ) is concerning the compleat pardon of their sins , and the casting them into everlasting oblivion . the first of these the holy ghost witnesseth in the first place , but he stays not there ; afterwards he adds the latter , concerning the pardon of sin and iniquities , this being that alone wherein at present the apostle is concerned , and from thence he confirms his present argument ; he distinguisheth it from the other , as that which was of particular use in it self . and therefore , ver . . is to be supplied by , and thence or thereon also , their sins and iniquities i will pardon . the words themselves have in both parts of them , been explained at large on chap. . where they are first produced as the great foundation of the ensuing discourses of the apostle , so that they are not here again to be opened . we are only to consider the argument of the apostle from the latter part of them ; and this is , that the covenant being confirmed and established , that is , in the blood , and by the one sacrifice of christ , there can be no more offering for sin. for god will never appoint nor accept of any thing that is needless , and useless in his service , least of all in things of so great importance as is the offering for sin. yea , the continuation of such sacrifices would overthrow the faith of the church , and all the grace of the new covenant . for , saith the apostle , in the new covenant , and by it , the holy ghost testifieth , that as it was confirmed by the one sacrifice of christ , perfect pardon and forgiveness of sin is prepared for and tendered unto the whole church , and every one that believes . to what purpose then should there be any more offerings for sin ? yea , they who look for , and trust unto any other , they fall into that sin , for which there is no remission provided in this covenant , nor shall any other offering be accepted for them for ever . for they despise both the wisdom and grace of god , the blood of christ , and the witness of the holy ghost , whereof there is no remission ; so he disputes , ver . , . of this chapter . and here we are come unto a full end of the dogmatical part of this epistle , a portion of scripture filled with heavenly and glorious mysteries , the light of the church of the gentiles , the glory of the people israel , the foundation and bulwark of faith evangelical . i do therefore here with all humility , and sense of my own weakness and utter disability for so great a work , thankfully own the guidance and assistance which hath been given me in the interpretation of it , so far as it is , or may be of use unto the church , as a mere effect of soveraign and undeserved grace . from that alone it is , that having many and many a time been at an utter loss as to the mind of the holy ghost , and finding no relief in the worthy labours of others , he hath graciously answered my poor weak supplications , in supplies of the light and evidence of truth . verse xix , xx , xxi , xxii , xxiii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse , , , , . having therefore , brethren , boldness to enter into the holiest , by the blood of jesus , by a new and living way which he hath consecrated for us , through the vail , that is to say , his flesh ; and having an high priest over the house of god : let us draw near with a true heart , in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water : let us hold fast the profession of our faith without wavering : ( for he is faithful that promised . ) in these words the apostle enters on the last part of the epistle , which is wholly paraenetical , or hortatory . for though there be some occasional intermixtures of doctrines consonant unto them before insisted on , yet the professed design of the whole remainder of the epistle , is to propose unto , and press on the hebrews such duties of various sorts , as the truth he had insisted upon , do direct unto , and make necessary unto all that believe . and in all his exhortations , there is a mixture of the ground of the duties exhorted unto , of their necessity , and of the priviledge which we have in being admitted unto them , and accepted with them ; all taken from the priest-hood and sacrifice of christ , with the effects of them , and the benefits which we receive thereby . in these words there are three things . . the ground and reason of the duty exhorted unto , with the foundation of it , as the special priviledge of the gospel , ver . , , . . the way and manner of our using this priviledge unto that end , ver . . . the special duty exhorted unto , which is , perseverance , and constancy in believing , ver . . in the first , we have , ( . ) a note of inference , or deduction of the following exhortation from what was before discoursed ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore . ( . ) a friendly compellation of them to whom he spake , used formerly , but now restrained after a long interruption ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , brethren . ( . ) the priviledge it self , which is the foundation of the exhortation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having boldness to enter into the holiest . ( . ) the means whereby we attain the priviledge , which fits us for this duty ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is by the blood of jesus . ( . ) the means of using and exercising it as a priviledge in a way of duty , ver . . the way is consecrated for us . ( . ) a further encouragement unto it , from the consideration of our high priest ; having a high priest , ver . . . the apostle repeats his obliging compellation , brethren . and herein he hath a peculiar respect unto those among the hebrews , who had received the gospel in sincerity . for although there was a natural brotherhood between him and the whole people of israel , and they were always wonted to call themselves brethren in general , on the account of their original stock and separation from the rest of the world , as acts . . yet this word and name is used by the apostle on the account of that spiritual relation which was between them ; which believe in god through jesus christ. see chap. . ver . . and the exposition of it . and the apostle by the use of it here , testifies unto two things . ( . ) that although they had not as yet a full understanding of the nature and use of all legal institutions and sacrifices , nor of their abolishing by the coming of christ , and the discharge of his office ; yet this had not forfeited their interest in the heavenly calling , on account whereof he dealt with them as with brethren . ( . ) that this difference , so far as it had yet continued , had no way alienated his mind and affections from them , though he knew how great their mistake was , and what danger , even of eternal ruin , it exposed them unto . hereby were the minds of those hebrews secured from prejudice against his person and his doctrin , and inclined unto a compliance with his exhortation . had he called them hereticks and schismaticks , and i know not what other names of reproach , which are the terms of use upon the like occasions amongst us , he had , in all probability , turned that which was lame quite out of the way . but he had another spirit , was under another conduct of wisdom and grace , than most men are now acquainted withal . it is not every mistake , every errour , though it be in things of great importance while it overthrows not the foundation , that can divest men of a fraternal interest with others in the heavenly calling . . there is a note of inference from the preceding discourse , declaring it the ground of the present exhortation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore ; seeing that these things are now made manifest unto you , seeing it is so evidently testified unto , that the old covenant , sacrifices and worship , could not make us perfect , nor give us an access unto god , whereon they are removed and taken away , which the scripture fully testifies unto ; and seeing all this is effected or accomplished in the office and by the sacrifice of christ , which they could not effect ; and priviledges are thereon granted unto believers , which they were not before made partakers of ; let us make use of them unto the glory of god , and our own salvation , in the duties which they necessarily require . and we may observe , that the apostle applies this inference from his discourse , unto the use and improvement of the liberty and priviledges granted unto us in christ , with the holy worship belonging thereunto , as we shall see in opening of the words . howbeit , there is another conclusion implied in the words , though not expressed by him ; and this is , that they should cease and give over their attendance unto the legal worship and sacrifices , as those which now were altogether useless , being indeed abolished . this is the principal design of the apostle in the whole epistle ; namely , to call off the believing hebrews from all adherence unto , and conjunction in mosaical institutions . for he knew the danger , both spiritual and temporal , which would accompany and arise from such an adherence . for , ( . ) it would insensibly weaken their faith in christ , and give them a disregard of evangelical worship , which did indeed prove unto many of them a cause of that apostacy , and final destruction , which he so frequently warns them against . ( . ) whereas god had determined now speedily to put an utter end unto the city , temple , and all its worship by an universal desolation , for the sins of the people , if they did obstinately adhere unto the observance of that worship , it was justly to be feared , that they would perish in that destruction that was approaching , which probably many of them did . to instruct them in that light and knowledge of the truth , that might deliver them from these evils , was the first design of the apostle in the doctrinal part of this epistle : yet doth he not plainly and in terms express it any where in this epistle ; not in this place , where it was most properly and naturally to be introduced ; yet he doth that which evidently includes it , namely , exhort them unto those duties , which , on the principles he hath declared , are utterly inconsistent with mosaical worship ; and this is our free entrance into the holiest by the blood of jesus . for an entrance , in any sence , with our worship into the most holy place , is inconsistent with , and destructive of all mosaical institutions . and this was an effect of the singular wisdom wherewith the apostle was furnished , to write this epistle . for had he directly and in terms opposed their observation , no small tumult , and out-cry would have been made against it , and great provocations had been given unto the unbelieving jews . but he doth the same thing no less effectually in these words , wherein notwithstanding there is scarce a word which that application of his discourse doth not follow upon . and his wisdom herein ought to be an instructive example unto all those that are called unto the instruction of others in the dispensation of the gospel , especially such as through any mistakes do oppose themselves unto the truth . such things as will give exasperation unto the spirits , or advantages unto the temptations of men , ought to be avoided , or treated on with that wisdom , gentleness , and meekness , as may be no prejudice unto them . this way of procedure doth the same apostle expresly prescribe unto all ministers of the gospel , tim. . , , , . . there is in the words the priviledge which is the foundation of the duty exhorted unto ; having therefore boldness to enter into the holiest , for a regular entrance into or of the most holy . the priviledge intended is directly opposed unto the state of things under the law ; and from the consideration of it , is the nature of it to be learned . for the entrance into the holiest , in the tabernacle , belonged unto the worship of the church ; it was the principal part thereof ; but it had many imperfection attending it . ( . ) it was not into the special presence of god , but only unto a place made with hands , filled with some representations of things that could not be seen . ( . ) none might ever enter into it , but the high-priest alone , and that only once a year . ( . ) the body of the people , the whole congregation were therefore joyntly and severally utterly excluded from any entrance into it . ( . ) the prohibition of this entrance into this holy place belonged unto that bondage wherein they were kept under the law , which hath been before declared . the priviledge here mentioned being opposed to this state of things among them which respected their present worship ; it is certain that it doth concern the present worship of god by christ under the gospel . and they are therefore utterly mistaken who suppose the entrance into the most holy , to be an entrance into heaven after this life for all believers . for the apostle doth not here oppose the glorious state of heaven unto the church of the hebrews , and their legal services ; but the priviledges of the gospel-state and worship only : nor would it have been to his purpose so to have done . for the hebrews might have said , that although the glory of heaven after this life do exceed the glories of the services of the tabernacle , which none ever questioned ; yet the benefit , use , and efficacy of their present ordinances and worship , might be more excellent than any thing that they could obtain by the gospel . neither were believers then also excluded from heaven after death , any more than now . therefore the priviledge mentioned , is that which belongs unto the gospel church in its perfect state in this world. and the exercise and use of it doth consist in our drawing nigh unto god in holy services and worship through christ , as the apostle declares , ver . , . there is then a two-fold opposition in these words unto the state of the people under the law : ( . ) as unto the spirit , and frame of mind in the worshippers . or , ( . ) as unto the place of the worship , from whence they were excluded , and whereunto we are admitted . . the first is in the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , boldness . there were two things with respect unto those worshippers in this matter : ( . ) a legal prohibition from entring into the holy place , whereon they had no liberty or freedom so to do ; because they were forbidden on several penalties . ( . ) dread and fear , which deprived them of all boldness or holy confidence in their approaches unto god ; therefore the apostle expresseth the contrary frame of believers under the new testament by a word that signifieth both liberty , or freedom from any prohibition , and boldness with confidence in the exercise of that liberty . i have spoken before of the various use and signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the apostle both in this and other epistles , useth frequently to express both their right , and liberty , and confidence unto , and in their access unto god , of believers under the new testament , in opposition to the state of them under the old. we have a right unto it , we have liberty without restraint by any prohibition , we have confidence and assurance without dread or fear . . this liberty we have , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aditus , introitus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the true sanctuary , the holy place not made with hands : see chap. . , . the immediate gracious presence of god himself in christ jesus . whatever was typically represented in the most holy place of old , we have access unto , that is , unto god himself we have an access in one spirit by christ. . this is the great fundamental priviledge of the gospel , that believers in all their holy worship , have liberty , boldness , and confidence , to enter with it and by it into the gracious presence of god. they are not hindred by any prohibition . god set bounds unto mount sinai , that none should pass or break through into his presence in the giving of the law. he hath set none to mount sion , but all believers have right , title , and liberty to approach unto him , even unto this throne . there is no such order now , that he who draws nigh shall be cut off , but on the contrary , that he that doth not so do , shall be destroyed . . hence there is no dread , fear , or terror in their minds , hearts , or consciences when they make those approaches unto god. this was a consequent of the same interdict of the law , which is now taken away . they have not received the spirit of bondage unto fear , but the spirit of the son , whereby with holy boldness they cry , abba father ; for where the spirit of the lord is , there is liberty ; they have freedom unto , and confidence in their duties , and therein consists the greatest evidence of our interest in the gospel and priviledges thereof . . the nature of gospel worship consists in this , that it is an entrance with boldness into the presence of god. however men may multiply duties , of what sort or nature soever they be , if they design not in and by them , to enter into the presence of god , if they have not some experience that so they do , if they are taken up with other thoughts , and rest in the outward performance of them , they belong not unto evangelical worship . the only exercise of faith in them , is in an entrance into the presence of god. . our approach unto god in gospel worship , is unto him , as evidencing himself in a way of grace and mercy . hence it is said to be an entrance into the holiest , for in the holy place were all the pledges and tokens of gods grace and favour , as we have manifested upon the foregoing chapter . and as the taking off of the old prohibition gives us liberty , and the institution of the worship of the gospel gives us title unto this priviledge ; so the consideration of the nature of that presence of god whereunto we approach , gives us boldness thereunto . . the procuring cause of this priviledge is in the next place exprest , we have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the blood of jesus , say we . it is the procuring cause of this priviledge that is intended , which is often so proposed . the blood of jesus christ is the same with his sacrifice , the offering of himself , or the offering of his body once only . for he offered himself in and by the effusion of his blood , whereby he made attonement for sin , which could not be otherwise effected . and it is here opposed , as also in the whole preceding discourse , unto the blood of the legal sacrifices . they could not procure , they did not effect any such liberty of access unto god in the holy place . this was done by the blood of jesus only , whereby he accomplished what the sacrifices of the law could not do . and it is a cause of this priviledge on a twofold account . ( . ) in its respect unto god , in its oblation . ( . ) in respect unto the consciences of believers , in its application . . by its oblation , it removed and took away all causes of distance between god and believers . it made attonement for them , answered the law , removed the curse , broke down the partition-wall , or the law of commandments contained in ordinances , wherein were all the prohibitions of approaching unto god with boldness . hereby also he rent the veil which interposed and hid the gracious presence of god from us . and these things being removed out of the way by the blood of the oblation , or offering of christ , peace being thereby made with god , he procured him to be reconciled unto us , inviting us to accept and make use of that reconciliation , by receiving the attonement . hence believers have boldness to appear before him , and approach unto his presence . see rom. . . cor. . , , , . eph. . , , , , , . hereon was it the procuring , the purchasing cause of this priviledge . . it is the cause of it with respect unto the consciences of believers in the application of it unto their souls . there are not only all the hindrances mentioned , on the part of god , lying in the way of our access unto him , but also the consciences of men from a sense of the guilt of sin , were filled with fear and dread of god , and durst not so much as desire an immediate access unto him . the efficacy of the blood of christ being through believing communicated unto them , takes away all this dread and fear . and this is done principally by his bestowing on them the holy spirit , which is a spirit of liberty , as our apostle shews at large , cor. . wherefore we have boldness to enter into the holiest by the blood of jesus , on these three accounts : ( . ) in that attonement is made thereby for sin , and peace with god , so as that he is reconciled unto us ; all that anger being turned away , that did deterr us from any such approach . ( . ) fear , dread , and bondage are taken away , so as the acting of faith on god through the blood of jesus , doth expel them , and remove them out of our mind . ( . ) we receive the holy spirit therewithal ; who is a spirit of liberty , power , holy boldness , enabling us to cry abba father . . nothing but the blood of jesus could have given this boldness , nothing that stood in the way of it , could otherwise have been removed , nothing else could have set our souls at liberty from that bondage that was come upon them by sin . . rightly esteem , and duly improve the blessed priviledge which was purchased for us at so dear a rate . what shall we render unto him ? how unspeakable are our obligations unto faith and love ? . confidence in an access unto god not built on , not resolved into the blood of christ , is but a daring presumption which god abhors . verse . having told us that we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an entrance into the holiest ; he now declares what the way is whereby we may do so . the way into the holiest under the tabernacle was a passage with blood through the sanctuary , and then a turning aside of the veil , as we have declared before . but the whole church was forbidden the use of this way , and it was appointed for no other end but to signifie , that in due time there should be a way opened unto believers unto the presence of god , which was not yet prepared . and this the apostle describes , ( . ) from the preparation of it ; which he hath consecrated . ( . ) from the properties of it ; it was a new and living way . ( . ) from the tendency of it ; which he expresseth , ( . ) typically , or with respect unto the old way under the tabernacle , it was through the veil . ( . ) in an exposition of that type ; that is , his flesh . in the whole , there is a description of the exercise of faith in our access unto god by christ jesus . having therefore , brethren , boldness to enter into the holiest , by the blood of jesus , by a new and living way which he hath consecrated for us , through the veil , that is to say , his flesh. . the preparation of this way is by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a dedication . the word hath a double signification , one in things natural , the other in things sacred ; which yet are of no affinity unto one another . in things natural , it is to make new , so as to be ready for use : in things sacred , it is to dedicate or consecrate any thing at the first erection or making of it unto sacred services . the latter sence of the word , which we receive in our translation , is here to be imbraced , yet so as it includes the former also . for it is spoken in opposition unto the dedication of the tabernacle , and way into the most holy place , by the blood of sacrifices , whereof we have treated in the ninth chapter . so was this way into the holy place consecrated , dedicated , and set apart sacredly for the use of believers , so as that there never is , nor ever can be any other way but by the blood of jesus . or there is this also in it , that the way it self was new prepared and made , not being extant before . the way of our entrance into the holiest , is solemnly dedicated and consecrated for us , so as that with boldness we may make use of it . he hath done it for us , for our use , our benefit , and advantage . . the properties of this way are two . . that it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , new. ( . ) because it was but newly made and prepared . ( . ) because it belongs unto the new covenant . ( . ) because it admits of no decays , but is always new , as unto its efficacy and use as in the day of its first preparation . whereas that of the tabernacle waxed old , and so was prepared for a removal ; this way shall never be altered nor changed , never decay , it is always new . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is living . this epithet is placed by apposition , without any note of distinction or conjunction . and it is said to be living , ( . ) in opposition unto the way into the holiest under the tabernacle which was , . by death . nothing could be done in it without the blood of the sacrifices . . it was the cause of death unto any one that should make use of it , the high priest only excepted , and he but once a year . ( . ) it is living as unto its efficacy , it is not a dead thing ; it is that which hath a spiritual vital efficacy in our access unto god. ( . ) it is living from its effects : it leads to life , and effectually brings us thereunto , and is the only way of entring into everlasting life . all the priviledges we have by christ are great , glorious , and efficacious , all tending and leading unto life . this new and living way of our approach unto god , is nothing but the exercise of faith , for acceptance with god by the sacrifice of christ , according unto the revelation made in the gospel . . he shews which way it thus leads to the holiest , or what is the tendency of it , it is through the veil . the apostle shews here expresly what he alludeth unto in the declaration he makes of our entrance into the holiest . the veil here intended by him , was that between the sanctuary and the most holy place , whose description we have given on chap. . for there was no possible entrance thereinto , but through that veil , which was turned aside , when the high-priest entred . what this veil was unto the high priest in his entrance into that holy place , that is the flesh of christ unto us in ours , as in the last place is described in exposition of this type , that is , his flesh. for the opening of these words , and the vindication of the apostles application of this type , we may observe , . the flesh of christ , the body of christ , the blood of christ , christ himself , are all mentioned distinctly , as the matter of his sacrifice . see chap. . , , . . this is done on various respects , to express either the dignity , or the efficacy of the nature , and manner of his offering . . in the sacrifice of christ , the flesh was that which suffered peculiarly , as the great token and evidence of his real sufferings . . the whole efficacy of his sacrifice is ascribed unto every essential part of the humane nature of christ , in that which is either acted , or suffered therein . to his soul , isa. . his blood , chap. . . his body , ver . . his flesh , as in this place . for these things were not distinctly operative , one in one effect , another in another , but all of them concurr'd in his nature and person , which he offered once wholly to god. so that where any of them is mentioned , the whole humane nature of christ as unto the efficacy of it in his sacrifice , is intended . . yet were these things distinctly typified and fore-signified in the sacrifices and service of old . so was the flesh of christ by the veil , as his whole nature by the tabernacle , his soul by the scape-goat , his body and blood by the sin-offering on the day of expiation , when the sacrifice was burnt without the camp. . herein in an especial manner was the whole a type of the flesh of christ , in that there was no entrance to be laid open into the holy place , but by the rending of the veil . the time when the high priest entered into it , it was indeed by turning it aside , whereon it immediately closed again , and forbad an entrance , and a prospect unto others . wherefore there could be no entrance into that holy place abiding , unless the veil was rent and torn in pieces ; so that it could close no more . for it came to pass on the death of the lord jesus , that the veil of the temple was rent from the top to the bottom . and that which is signified hereby , is only this , that by virtue of the sacrifice of christ , wherein his flesh was torn and rent , we have a full entrance into the holy place , such as would have been of old , upon the rending of the veil . this therefore is the genuine interpretation of this place , we enter with boldness unto the most holy place through the veil , that is to say , his flesh ; we do so by vertue of the sacrifice of himself wherein his flesh was rent , and all hindrances thereby taken away from us . of all which hindrances the veil was an embleme , and principal instance , until it was rent and removed . the sufficiency of the sacrifice of christ unto all the ends of the perfection of the church , in all duties and priviledges , is that which the apostle instructs us unto herein . and there is great instruction given us in this comparison of the type , and anti-type , into the way and nature of our access unto god , in all our solemn worship . it is god as he was represented in the holy place , to whom we address our selves peculiarly , that is , god the father as on a throne ef grace ; the manner of our access is with holy confidence grounded solely on the efficacy of the blood , or sacrifice of christ. the way is by faith , as to the removal of the obstacles , and the view of god as reconciled . this is given us by the suffering of christ in the flesh , which laid open the entrance into the holy place . wherefore the apostle saies not , that the veil was the flesh of christ , as some pretend who have hence cavill'd at the authority of this epistle on no other ground but because they could not apprehend the spiritual light and wisdom that is therein ; only he says , we have our entrance into the holy place by vertue of the flesh of christ , which was rent in his sacrifice , as through the rending of the veil a way was laid open into the holiest . this is the first encouragement unto the duty exhorted unto from the benefit and priviledge we have by the blood of christ. another to the same purpose follows . verse . and having a great high priest over the house of god. having , is understood from v. . the word whereby the apostle expresseth our relation unto christ , ch . . . he is our priest , he exerciseth that office on our behalf , and our duty 't is in all things to be such as becometh this great high priest to own in the discharge of his office. what became him that he might be our high priest , as it is expressed , ch . . . shews what we ought to be in our measure that belong unto his care , and say with boldness , we have an high priest ; which is another encouragement unto the diligent attendance to the duties we are here exhorted unto . for it may be said , that notwithstanding the provision of a new way into the holiest , and boldness given us to enter thereinto ; yet in our selves we know not how to do it , unless we are under the conduct of a priest , as the church of old was in their worship . all those priests being removed , how shall we do now to draw nigh unto god , without such a conduct , such a countenance ? the apostle removes this from them , and gives encouragement for what he had proved to be a duty before , namely , that we have a great high priest. three things are in the words : ( . ) that we have a priest. ( . ) that he is a great priest : ( . ) that part of his office wherein in this duty we are concerned , which is , that he is over the house of god. the first hath been spoken unto on many occasions : onely the apostle calls him not here , our high priest , which he doth most frequently , but a priest , with the addition of great , a great priest , which answers directly to the hebrew expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the high priest was called ; yet the apostle hath a respect unto his eminency above all other priests whatsoever . he is great in his person , god and man , as he had described him , ch . . , . great in his glorious exaltation , ch . . , . great in his power and the efficacy of his office , ch . . . great in honour , dignity and authority ; the consideration whereof leads both unto the confirmation of our faith , and the ingenerating of a due reverence in our hearts towards him . for as he is so great as that he can save us unto the uttermost , or give us acceptance before god , as unto our persons and our duties ; so he is so glorious that we ought to apply our selves to him with reverence and godly fear . that which unto the particular end designed in this place , we ought to consider in his office is , that he is over the house of god. the apostle doth not therein consider the sacrifice of himself , which he proposed as the foundation of the priviledge whence the ensuing duty is inferr'd ; but what he is and doth after his sacrifice , now he is exalted in heaven ; for this was the second part of the office of the high priest. the first was to offer sacrifice for the people , the other was , to take the oversight of the house of god ; for so it is particularly exprest with respect unto joshua , who was an eminent type of christ , zech. . , . the whole care of ordering all things in the house of god was committed to the high priest , so is it now in the hand of christ , he is over the house of god , to order all things unto the glory of god , and the salvation of the church . the house of god , that is , the whole house of god , the family of heaven and earth , that part of the church above , and that here below , which make up but one house of god. the church here below is comprized in the first place ; for unto them it is that this encouragement is given , unto whom this motive of drawing nigh , is proposed , namely , as they have an high priest. and it is in the heavenly sanctuary wherein he administreth , or in the house of god above , into which also we do enter by our prayers and sacred worship ; so is he for ever over his own house . the lord christ doth peculiarly preside over all the persons , duties , and worship of believers in the church of god ; ( . ) in that all their worship is of his appointment , and what is not so , belongs not to the house of god. ( . ) in that he assists the worshippers by his spirit , for the performance of this duty . ( . ) that he makes their services accepted with god. ( . ) in rendring their worship glorious by the administration of his spirit , and effectual through the addition of the incense of his intercession . for other things that may be hence educed , see our exposition of chap. . v. , , . verse . let us draw near with a true heart in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water . the duty is here exprest whereunto these encouragements and priviledges do direct and lead . and this duty is described , ( . ) by the nature of it , let us draw near . ( . ) the qualification of the persons by whom it is to be performed , with a true heart . ( . ) the manner of its performance , in full assurance of faith. ( . ) the preparation for it ; which is twofold , ( . ) that our hearts are sprinkled from an evil conscience . ( . ) that our bodies are washt with pure water . i. the duty it self is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word whereby the whole performance of all divine , solemn worship was constantly expressed . for god having fixed the residence of the signs of his presence unto a certain place , namely , that of the tabernacle and altar , none could worship him but it was by an approach , an access , a drawing nigh unto that place , the means of their worship , and the pledges of gods presence therein . so were they to bring their gifts , their offerings , their sacrifices ; every thing wherewith they worshipped , in it was an approximation unto god. now all thele things , tabernacle , temple , altar , as we have shewed , were types of christ and the gracious presence of god in him , and they were appointed only unto this end to teach the church to look for an access to god in and by him alone . wherefore the apostle tells the hebrews , that as they had under the old testament an approach unto god , and were then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that came and drew nigh unto him , yet it was defective in three things . ( . ) that it was by carnal means , the blood of bulls and goats . ( . ) that it was not unto god himself , but only some outward pledges of his presence . ( . ) that in this access they were alwayes excluded from an entrance into the holiest . this way being now removed , there is that appointed in the room thereof , which is lyable to none of these defects . for , ( . ) it is not by things carnal , but in a holy spiritual way and manner , as the enfuing description of it doth manifest . ( . ) it is not unto any outward pledges of the divine presence , but immediately unto god himself even the father ( . ) it is into the most holy place it self , the special residence of god , and of our high priest christ jesus . wherefore this drawing near containeth all the holy worship of the church , both publique and private , all the ways of our access unto god by christ. and the charge given for this duty , is the first inference the apostle maketh from the consideration of the benefits we receive by the priesthood and sacrifice of christ. ii. the principall qualification of the persons exhorted unto this duty , is a true heart . god in an especiall manner requireth truth in the inward parts in all that come unto him , ps. . . especially he doth so in his worship joh. . . now truth respects either the mind , and is opposed unto falsehood ; or respects the heart and affections , and is opposed to hypocrisie . in the first may all false worship is rejected , all means of the worship of god not of his own institution . but the truth of the heart here intended , is the sincerity of heart , which is opposed unto all hypocrisie . two things are therefore comprized in this qualification : . that the heart is that which god principally respects in our access unto him . the hebrews in their degenerate condition rested in the outward performance of duties , so as that they made their access outwardly according to the institutions and directions of the law ; they were regardless of themselves and of the inner man , and of the frame thereof . but it is the heart that god requires , and accordingly that it be under the conduct of doctrinal truth in the light of the mind , and not only that it be true , and free from hypocrisie in the acts of worship that it goes about , but also that in its habitual frame it be holy , and throughout leavened with sincerity . thence it is denominated a true heart . if men be sincere in the acts of worship , but fail of it in point of walking in conversation , they will not be accepted in it . . universal , internal sincerity of heart is required of all those that draw nigh unto god in his holy worship . it is so , ( . ) from the nature of god. ( . ) from the nature of the worship it self . ( . ) from the conscience of the worshippers , which can have neither boldness nor confidence without it . what is required unto that sincerity or true heart , without which we cannot fully draw nigh unto god in any duty of his worship , i cannot now declare . iii. there is the way and manner , together with the principle to be acted in all our accesses unto god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the full assurance of faith . [ . ] without faith it is impossible to please god. wherefore faith is required in this access on a twofold account : ( . ) of the qualification of the person , he must be a true believer who hath this access , all others are utterly excluded from it : ( . ) of its actual exercise in every particular duty of access . abel by faith offered his sacrifice . and there is no duty acceptable unto god which is not quickned and enlivened by faith. [ . ] as unto this access unto god by christ , the apostle requires that there be a full assurance of faith . many have disputed wherein this assurance of faith doth consist , what it is that belongs thereunto . we must consider the design of the apostle , and scope of the place , and what they do require . the word is used only in this place , though the verb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be elsewhere , rom. . . chap. . . to signifie a full satisfaction of mind , in what we are perswaded of . here two things seem to be included in it . . that which in other places the apostle expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the word constantly used to declare the frame of mind which is or ought to be in gospel worshippers , in opposition unto that of the law. and it hath two things in it : ( . ) an open view of the spiritual glories , of the way and end of our approach unto god , which they had not . ( . ) liberty and confidence ; liberty of speech , and confidence of being accepted , which in their bondage condition they had not . therefore the apostle thus expresseth the way and manner of our approaching to god by christ , in opposition unto that under the law , and affirms it to be in the full assurance , and spiritual boldness of faith. this is the plerophorie of it ; which frame of mind is plainly directed unto . . a firm and unmoveable perswasion concerning the priesthood of christ , whereby we have this access unto god , with the glory and efficacy of it ; faith without wavering . for many of the hebrews who had received in general the faith of the gospel , yet wavered up and down in their minds about this office of christ , and the glorious things related of it by the apostle ; supposing that there might some place be yet left for the administration of the legal high priest. this frame the apostle confutes ; and shews that under it men could have no access to god , nor acceptance with him . wherefore the full assurance of faith here , respects not the assurance that any have of their own salvation , nor any degree of such an assurance ; it is only the full satisfaction of our souls and consciences in the reality and efficacy of the priesthood of christ to give us acceptance with god , in opposition unto all other ways and means thereof , that is intended . but withall this perswasion , is accompanied with an assured trust of our own acceptance with god in and by him , with an acquiescence of our souls therein . . the actual exercise of faith is required in all our approaches unto god , in every particular duty of his worship . without this no outward solemnity of worship , no exercise of it will avail us . . it is faith in christ alone that gives us boldness of access unto god. . the person and office of christ are to be rested in with full assurance in all our accesses to the throne of grace . iv. there is a two-fold preparation prescribed unto us for the right discharge of this duty . ( . ) that our hearts be sprinkled from an evil conscience . ( . ) that our bodies are washed with pure water . it is plain that the apostle in these expressions alludeth unto the necessary preparations for divine service under the law. for whereas there were various ways , whereby men were legally defiled , so there were means appointed for their legal purification , which we have declared on chap. . without the use and application of those purifications , if any of them that were so defiled , did draw nigh unto the worship of god , he was to dye , or be cut off . these institutions the apostle doth not only allude unto , and make application of things outward and carnal , unto things inward and spiritual ; but withal declares what was their nature and typical administration . they were not appointed for their own sakes , but to typifie and represent the spiritual grace , and its efficacy , which we receive by the sacrifice of christ. the subject spoken of is two-fold : ( . ) the heart . ( . ) the body : that is , the inward and outward man. as unto the first , it is required that with respect unto it , it be separated from an evil conscience ; there is no doubt but in this place , as in many others , the heart is taken for all the faculties of our souls , with our affections . for it is that wherein conscience is seated , wherein it acts its power , which it doth especially in the practical understanding , as the affections are ruled and guided thereby . this conscience is affirmed to be evil , antecedently unto the means proposed for the taking it away . conscience , as conscience , is not to be separated from the heart , but as it is evil , it must be so . conscience may be said to be evil on two accounts . ( . ) as it disquieteth , perplexeth , judgeth , and condemneth for sin. in this sence the apostle speaks of conscience , ver . . a conscience condemning us for sin , which the sacrifices of the law could not take away ; so an heart with an evil conscience , is a heart terrified and condemning for sin. ( . ) on account of a vitiated principle in the conscience not performing its duty , but secure when 't is filled with all unclean vitious habits . and hereon it signifies also all those secret latent sins in the heart , which are known only to a man 's own conscience , opposed unto the body , or external known sins , which he speaks of afterwards . i take it here in the latter sence ; ( . ) because it is said to be evil , which it cannot be , with respect unto its former acts and power , for it doth therein but perform its duty , and is evil not in it self , but unto them in whom it is . and ( . ) the way of its removal is by sprinkling , and not by an oblation or offering ; now sprinkling is the efficacious application of the blood of attonement unto sanctification or internal purification . and this is the last thing in particular , namely , the way or means of the removal of this evil conscience , which is by sprinkling of our hearts . the expression is taken from the sprinkling of blood upon the offering of the sacrifices , exod. . , . lev. . . chap. . . the spiritual interpretation and application whereof is given us , ezek. . . and whereas this sprinkling from sin , and cleansing thereby , is in ezekiel ascribed unto pure water , whereas it was in the type , the blood of the sacrifice that was sprinkled , it gives us the sence of the whole . for as the blood of the sacrifice was a type of the blood and sacrifice of christ as offered unto god ; so it is the holy spirit , and his efficacious work that is denoted by pure water , as is frequently produced . wherefore this sprinkling of our hearts , is an act of the sanctifying power of the holy ghost , by virtue of the blood and sacrifice of christ , in making of that application of them unto our souls , wherein the blood of christ the son of god cleanseth us from all our sins . hereby are our hearts sprinkled from an evil conscience . ( . ) originally , in the communication of regenerating sanctifying grace . ( . ) continually , in fresh applications of the virtue of the blood of christ , for the taking away of the defilement by internal actual sin. . although that worship whereby we draw nigh unto god be wrought with respect to institution and rule , yet without internal sanctification of heart we are not accepted in it . . due preparations by fresh applications of our souls unto the efficacy of the blood of christ , for the purification of our hearts , that we may be meet to draw nigh to god , is required of us . this the apostle hath especial respect unto , and the want of it , is the bane of publick worship . where this is not , there is no due reverence of god , no sanctification of his name , not any benefit to be expected unto our own souls . . in all wherein we have to do with god , we are principally to regard those internal sins we are conscious of unto our selves , but are hidden from all others . the last thing required of us in order to the duty exhorted unto , is , that our bodies be washed with pure water . this at first view would seem to refer unto the outward administration of the ordinance of baptism required of all , antecedently unto their orderly conjunction unto a church-state in the causes of it ; and so it is carried by many expositors . but , ( . ) the apostle peter tells us that saving baptism doth not consist in the washing away of the filth of the body , pet. . . therefore the expression here must be figurative , and not proper . ( . ) although the sprinkling and washing spoken of , do principally respect our habitual internal qualification , by regenerating sanctifying grace ; yet they include also the actual , gracious , renewed preparations of our hearts and minds , with respect unto all our solemn approaches unto god ; but baptism cannot be repeated . ( . ) whereas the sprinkling of the heart from an evil conscience , respects the internal , and unknown sins of the mind ; so this of washing the body doth the sins that are outwardly acted and perpetrated . and the body is said to be washed from them , ( . ) because they are outward , in opposition unto those that are only inherent in the mind . ( . ) because the body is the instrument of the perpetration of them ; hence are they called deeds of the body ; the members of the body ; our earthly members , rom. . , , , . chap. . . and . . col. . , , . ( . ) because the body is defiled by them , some of them in an especial manner , cor. . . pure water wherewith the body is to be washed , is that which is promised , ezek. . , . the assistance of the sanctifying spirit , by virtue of the sacrifice of christ. hereby all those sins which cleave unto our outward conversation are removed and washt away . for we are sanctified thereby in our whole spirits , souls , and bodies . and that scripture respects the deeds of sin , as unto a continuation of their commission , he shall keep and preserve us . we are so by the grace of christ , and thereby we keep and preserve our selves from all outward and actual sins , that nothing may appear upon us , as the bodies of them who having wallowed in the mire are now washed with pure water ; for the body is placed as the instrument of the defilement of the soul in such sins . . universal sanctification upon our whole persons , and the mortification in an especial manner of outward sins , are required of us in our drawing nigh unto god. . these are the ornaments wherewith we are to prepare our souls for it , and not the gaiety of outward apparel . . it is a great work to draw nigh unto god , so as to worship him in spirit and in truth . verse . let us hold fast the profession of our faith without wavering , for he is faithful who hath promised . this is the second exhortation which the apostle educeth by way of inference from the principles of truth which he had before declared and confirmed . and it is the substance or end of the whole parenetical or hortatory part of the epistle ; that , for the obtaining whereof , the whole doctrinal part of it was written , which gives life and efficacy unto it . wherefore he spends the whole remainder of the epistle , in the pressing and confirming of this exhortation , on a compliance wherewith the eternal condition of our souls doth depend . and this he doth , partly by declaring the means whereby we may be helped in the discharge of this duty ; partly by denouncing the eternal ruine and sure destruction that will follow the neglect of it ; and partly by encouragements from their own former experiences , and the strength of our faith ; and partly by evidencing unto us in a multitude of examples , how we may overcome the difficulty that would occur unto us in this way , with other various cogent reasonings ; as we shall see , if god pleaseth , in our progress . in these words , there is a duty prescribed , and an encouragement added unto it . as unto the duty it self , we must enquire : ( . ) what is meant by the profession of our faith ? ( . ) what is meant by holding it fast ? ( . ) what to hold it fast without wavering ? . some copies read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the profession of our hope , which the vulgar follows , the profession of the hope that is in us ; and so it may have a respect unto the exhortation used by the apostle , chap. . . and it will come unto the same with our reading of it ; for on our faith our hope is built , and is an eminent fruit thereof . wherefore holding fast our hope , includes in it the holding fast of our faith , as the cause is in the effect , and the building in the foundation . but i preferr the other reading , as that which is more suited unto the design of the apostle , and his following discourse ; and which his following confirmations of this exhortation do directly require , and which is the proper subject of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or profession . see chap. . . faith is here taken in both the principal acceptations of it , namely , that faith whereby we believe , and the faith or doctrine which we do believe . of both which we make the same profession ; of one as the inward principle , of the other as the outward rule . of the meaning of the word it self , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or joynt profession , i have treated largely , chap. . . this solemn profession of our faith , is two-fold . ( . ) initial . ( . ) by the way of continuation , in all the acts and duties required thereunto . the first , is a solemn giving up of our selves unto christ , in a professed subjection unto the gospel , and the ordinances of divine worship therein contained . this of old was done by all men , at their first accession unto god in the assemblies of the church . the apostle calls it , the beginning of our confidence , or subsistence in christ and the church , chap. . . and it was ordinarily in the primitive times , accompanied with excellent graces and priviledges . for , ( . ) god usually gave them hereon great joy and exultation with peace in their own minds , pet. . . hath translated us out of darkness into his marvellous light . the glorious marvellous light , whereunto they were newly translated out of darkness , the evidence which they had of the truth and reality of the things that they believed and professed , the value they had for the grace of god in this high and heavenly calling , the greatness and excellency of the things made known unto them , and believed by them , are the means whereby they were filled with joy unspeakable and full of glory . and respect is had unto this frame of heart in this exhortation . for it is apt on many accounts to decay and be lost : but when it is so , we lose much of the glory of our profession . ( . ) they had hereon , some such communication of the spirit in gifts , or graces , that was a seal unto them of the promised inheritance , eph. . . and although what was extraordinary herein is ceased and not to be looked after , yet if christians in their initial dedication of themselves unto christ and the gospel , did attend unto their duty in a due manner , or were affected with their priviledges as they ought , they would have experience of this grace , and advantage in ways suitable unto their own state and condition . secondly , the continuation of their profession first solemnly made , avowing the faith on all just occasions , in attendance on all duties of worship required in the gospel , in professing their faith in the promises of god by christ , and thereon chearfully undergoing afflictions , troubles and persecutions on the account thereof , is this profession of our faith that is exhorted unto . ii. what is it to hold fast this profession ? the words we so render , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , singly , as thes. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are indefinitely used to this end ch . . . ch . . . rev. . . ch . . . so that which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . and there is included in the sence of either of these words , . a supposition of great difficulty with danger , and opposition against this holding the profession of our faith. . the putting forth of the utmost of our strength and endeavours in the defence of it . . a constant perseverance in it , denoted in the word keep ; possess it with constancy . iii. this is to be done without wavering , that is , the profession must be immovable and constant . the frame of mind which this is opposed unto , is expressed james . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that is alwayes disputing , and tost up and down with various thoughts in his mind , not coming to a fixed resolution or determination . he is like a wave of the sea , which sometimes subsides and is quiet , and sometimes is tossed one way or another , as it receives impressions from the wind. there were many in those days who did hesitate in the profession of the doctrine of the gospel ; sometimes they inclined unto it and embraced it , sometimes they returned again unto judaisme ; and sometimes they would reconcile and compound the two covenants , the two religions , the two churches together , with which sort of men our apostle had great contention . as mens minds waver in these things , so their profession wavers ; which the apostle here condemneth or opposeth unto that full assurance of faith which he required in us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , not to be bent one way or another , by impressions made from any things or causes ; but to abide firm , fixed , stable , in opposition to them . and it is opposed unto , . an halting between two opinions , god or baal , judaism or christianity , truth or error . this is to waver doctrinally . . unto a weakness , or irresolution of mind as unto a continuance in the profession of faith against difficulties and oppositions . . to an yielding in the way of complyance , in any point of doctrine or worship contrary unto or inconsistent with the faith we have professed . in which sense the apostle would not give place , no not for an hour unto them that taught circumcision . . to final apostacy from the truth , which this wavering up and down , as the apostle intimates in his following discourse , brings unto . wherefore it includes positively , ( . ) a firm perswasion of mind , as to the truth of the faith whereof we have made profession . ( . ) a constant resolution to abide therein , and adhere thereunto against all oppositions . ( . ) constancy and diligence in the performance of all the duties which are required unto the continuation of this profession . this is the summ and substance of that duty which the apostle with all sorts of arguments presseth on the hebrews in this epistle , as that which was indispensibly necessary unto their salvation . . there is an internal principle of saving faith required unto our profession of the doctrine of the gospel , without which it will not avail . . all that believe , ought solemnly to give themselves up unto christ and his rule , in an express profession of the faith that is in them , and required of them . . there will great difficulties arise in , and opposition be made unto , a sincere profession of the faith. . firmness and constancy of mind with our utmost diligent endeavours , are required unto an acceptable continuance in the profession of the faith. . uncertainty and wavering of mind , as to the truth and doctrine we profess , or neglect of the duties wherein it doth consist , or compliance with errors for fear of persecution and sufferings , do overthrow our profession , and render it useless . . as we ought not on any account to decline our profession , so to abate of the degrees of fervency of spirit therein , is dangerous unto our souls . upon the proposal of this duty , the apostle in his passage interposeth an encouragement unto it , taken from the assured benefit and advantage that should be obtained thereby ; for , saith he , he is faithfull that hath promised . and we may observe in the opening of these words the nature of the encouragement given us in them . . it is god alone who promiseth . he alone is the author of all gospel promises ; by him are they given unto us , pet. . . titus . . hence in the sense of the gospel , this is a just periphrasis of god , he who hath promised . . the promises of god are of that nature in themselves , as are suited unto the encouragement of all believers unto constancy , and final perseverance in the profession of the faith. they are so , whether we respect them as they contain and exhibit present grace , mercy and consolation ; or as those which propose unto us things eternal in the future glorious reward . . the efficacy of the promises unto this end , depends upon the faithfulness of god who gives them . with him is neither variableness , nor shadow of turning . the strength of israel will not lie nor repent . gods faithfulness is the unchangeableness of his purpose and the counsels of his will , proceeding from the immutability of his nature , as accompanied with almighty power for their accomplishment , as declared in the word . see chap. . . titus . . this therefore is the sense of the apostles reason unto the end he aims at . consider , saith he , the promises of the gospel , their incomparable greatness and glory , in their enjoyment consists our eternal blessedness ; and they will all of them be in all things accomplished towards those who hold fast their profession , seeing he who hath promised them , is absolutely faithful and unchangeable . the faithfulness of god in his promises , is the great encouragement and supportment , under our continual profession of our faith against all oppositions . verse xxiv . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . verse . and let us consider one another to provoke unto love and good works . love and good works are the fruits , effects , and evidences of the sincere profession of saving faith ; wherefore a diligent attendance unto them , is an effectual means of our constancy in our profession . this therefore the apostle in the next place exhorts unto , and thence declares the manner whereby we may be excited and enabled unto them . and there is in the words , ( . ) a profession of a duty , as a means unto another end . ( . ) the declaration of that end , namely , by and upon that consideration , to provoke one another to love and good works . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the word hath been opened on chap. . . a diligent inspection into , an heedfull consideration of mind , intent upon it , in opposition unto common , careless , transient thoughts about it , is intended . the object of it here , is not things , but persons ; one another . and herein the apostle supposeth , . that those unto whom he wrote , had a deep concernment in one another , their present temporal and future eternal state . without this the meer consideration of one another , would only be a fruitless effect of curiosity , and tend unto many evils . . that they had also communion together about those things without which this duty could not be rightly discharged . for it was not then in the world as it is now ; but all christians who were joyned in church societies , did meet together for mutual communion in those things wherein their edification was concerned , as is declared in the next verse . . that they judged themselves obliged to watch over one another as unto stedfastness in profession , and fruitfulness in love and good works . hence they knew it their duty to admonish , to exhort , to provoke , to encourage one another . without this the meer consideration of one another is of no use . on these suppositions this consideration respects the gifts , the graces , the temptations , the dangers , the seasons and opportunities for duty , the manner of the walking of one another in the church , and in the world. for this consideration is the foundation of all these mutual duties of warning , or admonition and exhorting , which tend to the encouragement and strengthening of one another . but those duties are now generally lost amongst us , and with them is the glory of the christian religion departed . ii. the special kind of this duty as here pressed by the apostle is , that it is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : unto the provocation of love and good works , that is , as we have rendred the words , to provoke ( that is , one another ) unto love and good works . provocation is commonly used in an ill sense , namely , for the imbittering of the spirit of another , moving anger , sorrow , and disquietment , and impatience of mind ; so sam. . , . to provoke one , is to imbitter his spirit , and to stir him up unto anger . and when any provocation is high , we render it strife or contention , such as whereby the spirits of men are imbittered one towards another , acts . . howbeit , it is used sometimes for an earnest and diligent excitation of the minds or spirits of men unto that which is good . see rom. . . so it is here used . and there is more in it than a bare mutual exhortation ; an excitation of spirit by exhortation , example , rebukes , until it be warmed unto a duty . this is the great end of the communion that is among christians in the mutual consideration of one another ; considering the circumstances , conditions , walkings , abilities for usefulness , of one another , they do excite one another unto love and good works , which is called the provocation of them , or the stirring up of the minds of men unto them . this was the way and practice of the christians of old , but is now generally lost , with most of the principles of practical obedience , especially those which concern our mutual edification , as if they had never been prescribed in the gospel . the duties themselves which they are thus mutually to provoke one another unto , are , love and good works ; and they are placed by the apostle in their proper order ; for love is the spring and fountain of all acceptable good works . of mutual love among believers , which is that here intended , as unto the nature and causes of it , and motives unto it , i have treated at large chap. . the good works intended are called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , usually they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . those which are most commendable , and praise-worthy are intended , such as are most usefull unto others , such as whereby the gospel is most exalted ; works proceeding from the shining light of truth , whereon god is glorified . . the mutual watch of christians in the particular societies whereof they are members , is a duty necessary unto the preservation if the profession of the faith. . a due consideration of the circumstances , abilities , temptations and opportunities for duties , in one another , is required hereunto . . diligence , or mutual exhortation unto gospel duties , that men on all grounds of reason and example may be provoked unto them , is required of us , and is a most excellent duty , which in an especial manner we ought to attend unto . verse xxv . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . verse . not forsaking the assembling of our selves together , as the manner of some is , but exhorting one another ; and so much the more as ye see the day approaching . the words contain an enforcement of the preceding exhortation , in a caution against what is contrary thereunto , or the neglect of the general duty which is the principal means to further us in all the things that we are exhorted unto , and without which some of them cannot at all be performed . and there is in the words ( . ) the neglect and evil which they are cautioned against , that is , forsaking the assembling of our selves : ( . ) this is exemplified , ( . ) in an instance of some that were guilty of it ; as is the manner of some . ( . ) by the contrary duty ; but exhorting one another . ( . ) the degree of this duty ; so much the more . ( . ) the motive unto that degree ; as ye see the day approaching . in the first , there is the thing spoken of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , well rendred by us , the assembling of our selves together ; for it is not the church-state absolutely , but the actual assemblies of believers , walking together in that state , which the apostle intends . for as the church it self is originally the seat and subject of all divine worship , so the actual assemblies of it , are the only way and means for the exercise and performance of it . these assemblies were of two sorts . ( . ) stated on the lords day , or first day of the week , . cor. . . acts . . ( . ) occasional , as the duties or occasions of the church did require , cor. . . the end of these assemblies were twofold . ( . ) the due performance of all solemn stated , orderly , evangelical worship , in prayer , preaching of the word , singing of psalms , and the administration of the sacraments . ( . ) the exercise of discipline , or the watch of the church over its members , with respect unto their walking and conversation , that in all things it be such as becomes the gospel , and giving no offence . so to admonish , exhort , and provake one another to love and good works ; comfort , establish , and encourage them that were afflicted or persecuted ; to relieve the poor , &c. such assemblies were constantly observed in the first churches ; how they come to be lost is not unknown , though how they may and ought to be revived is difficult . two things are evident herein . . that those assemblies , those comìngs together in one place , was the only way whereby the church , as a church made its profession of subjection unto the authority of christ in the performance of all those duties of sacred worship , whereby god was to be glorified under the gospel . wherefore a voluntary neglect and relinquishment of those assemblies , destroys any church state , if it be persisted in . . that those assemblies were the life , the food , the nourishment of their souls ; without which they could neither attend unto the discipline of christ , nor yield obedience unto his commands , nor make profession of his name as they ought , nor enjoy the benefit of evangelical institutions : whereas in a due observance of them consisted the tryal of their faith in the sight of god and man. for as unto god , whatever reserves men may have in their minds , that they would still continue to believe in christ though they attended not unto his discipline in these assemblies , he regards it not ; because therein men do openly preferr their own temporal safety before his glory . and as unto men , it is not so much faith it self , as the profession of it in those assemblies , that they hate , oppose , and persecute . wherefore believers in all ages have constantly ventured their lives in the observance of them through a thousand difficulties and dangers , esteeming them always aliens from their communion by whom they were neglected . wherefore , secondly , the apostles charge concerning those assemblies , is , that we should not forsake them . there is a twofold forsaking of these assemblies . ( . ) that which is total , which is the fruit and evidence of absolute apostacy . ( . ) that which is so partially only , in want of diligence and conscientious care in a constant attendance unto them according as the rule and their institution do require . it is the latter that the apostle here intends , as the word in part signifies , and of the former he speaks in the following verses . and this is usually done on some of these accounts : . from fear of suffering . these assemblies were those which exposed them unto sufferings , as those whereby they made their profession visible , and evidenced their subjection unto the authority of christ ; whereby the unbelieving world is enraged . this in all ages hath prevailed on many , in the times of tryal and persecution , to withdraw themselves from those assemblies ; and those who have done so , are those fearful and unbelieving ones , who in the first place are excluded from the new jerusalem , rev. . . in such a season , all the arguings of flesh and blood , will arise in the minds of men , and be promoted with many spècious pretences : life , liberty , enjoyments in this world , will all put in to be heard ; reserves concerning their state in this frame , with resolutions to return unto their duty when the storm is over ; pleas and arguments that these assemblies are not so necessary , but that god will be mercifull unto them in this thing . all which and the like false reasonings do carry them away to ruine . for notwithstanding all these vain pleas , the rule is peremptory against these persons . those who for their houses , lands , possessions , relations , liberty , life , preferr them before christ , and the duties which we owe to him , and his glory , have no interest in gospel promises . whatever men pretend that they believe , if they confess him not before men , he will deny them before his father which is in heaven . . spiritual sloth , with the occasions of this life , are the cause in many of this sinful neglect . other things will offer themselves in competition with the diligent attendance unto these assemblies . if men stir not up themselves , and shake off the weight that lyes upon them , they will fall under a wofull neglect as unto this and all other important duties . such persons as are influenced by them , will make use of many specious pleas , taken for the most part from their occasions and necessities . these things they will plead with men , and there is no contending with them ; but let them go to christ and plead them immediately unto himself , and then ask of themselves , how they suppose they are accepted ? he requires that we should attend unto these assemblies diligently , as the principal way and means of doing that , and observing that which he commands us , the certain indispensible rule of our obedience unto him . will it be accepted with him , if in a neglect of that , we should say unto him , we would have done so indeed , but that one thing or other , this business , this diversion , this or that attendance in our callings would not suffer us so to do ? this may indeed fall out sometimes where the heart is sincere , but then it will be troubled at it , and watch for the future against the like occasions . but where this is frequent , and every trivial diversion is embraced unto a neglect of this duty , the heart is not upright before god , the man draws back in the way unto perdition . . unbelief working gradually towards the forsaking of all profession . this is the first way for the most part , whereby an evil heart of unbelief in departing from the living god , doth evidence it self ; which the apostle on this consideration warns the hebrews of , chap. . i say , hereby usually it first evidenceth it self . it hath unquestionably put forth its power before , within and in a neglect of private duties , but hereby it first evidenceth it self unto others . and if this course , from this principle , be persisted in , total apostacy lyes at the door ; whereof we have multiplyed instances . . great diligence is required of us in a due attendance unto the assemblies of the church for the ends of them , as they are instituted and appointed by jesus christ. the benefit we recieve by them , the danger of their neglect , sense of the authority of christ , concernment of his glory in them , with the vanity of the pretences for their neglect , call aloud for this diligence . . the neglect of the authority and love of christ in the appointment of the means of our edification , will alwayes tend to great and ruinous evils . thirdly , the apostle exemplifies their sin , which he warms them against in an instance of those who are guilty of it , as the manner of some is . the church of the hebrews , especially that at jerusalem , had been exposed to great tryals and persecutions , as the apostle declares v. , . during this state , some of the members of them , even in those early dayes , began so far to decline their profession , as not to frequent the assemblies of the church . they were afraid to be taken at a meeting , or that their known persecuting neighbours should take notice of them as they went unto , or came from their assemblies . and it should seem , they were not a few who were fallen into this sinfull neglect ; for the apostle speaks of it as a thing which was well known among themselves . again , there were among the hebrews at that time great disputes about the continuance of the temple-worship , with the rites and ceremonies of it , which many were entangled withall ; and as that error prevailed in their minds , so did they begin gradually to neglect and forsake the worship and duties of the gospel , which ended with many in fatal apostacy . to prevent the effects of these two evils , was the principal design of the apostle in writing this epistle , which is fill'd with cogent arguments against them . this was the later cause of their declension before intimated , namely , unbelief secretly inclining unto a departure from the living god. and this is marked here as the ordinary beginning of an entrance into final apostacy ; namely , that men do for sake the assemblies of the saints . only observe , that it is not an occcasional dereliction of them , but that which they accustomed themselves unto ; it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their manner , it was an ordinary way , and manner of walking which they accustomed themselves unto . . no church-order , no outward profession can secure men from apostacy . persons were guilty of this crime in the first , the best , the purest churches . . perfection , freedom from offence , scandal , and ruinous evils , is not to be expected in any church in this world. . men that begin to decline their duty in church relations , ought to be marked , and their wayes avoided . . forsaking of church assemblies is usually an entrance into apostacy . fourthly , the apostle illustrates this great evilby the contrary duty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . all the duties of these assemblies , especially those which are usefull and needfull to prevent backsliding , and preserve from apostacy , are proposed under this one , which is the head and chief of them all . the nature of this mutual exhortation among christian believers in church societies , hath been discoursed on chap. . here it is opposed unto the evil dehorted from , forsake not , but exhort one another ; wherefore it is comprehensive of the general nature of all the duties of believers in church societies , and it hath a special respect unto constancy and perseverance in the profession of the faith , and diligent attendance unto the duties of gospel-worship ; as is evident from the whole context . this is the duty of all professors of the gospel , namely , to perswade , to encourage , to exhort one another unto constancy in profession , with resolution and fortitude of mind against difficulties , dangers , and oppositions . a duty which a state of persecution will teach them , who intend not to leave any thing of christ. and 't is never the more inconsiderable , because the practice of it is almost lost out of the world , as we said before . the motive unto these duties is , the approach of the day . wherein we have , ( . ) a degree added unto the performance of these duties , from this motive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so much the more . ( . ) the motive it self , which is the approach of the day . ( . ) the evidence they had of it , you see . there is from this motive , an especial degree to be added unto the performance of the duties before mentioned ; they are such as ought alwaies to be attended unto . howbeit , this is a season wherein it is our duty to double our diligence about them . for this , so much the rather , referrs distinctly unto all the duties before mentioned being to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wherefore although the word of christ in his institutions and commands , do make duties constantly in their performance necessary unto us ; yet there are warnings and works of christ whose consideration ought to excite us unto a peculiar diligence and attendance unto them . and , . such warnings of christ there are unto his church , both by his word , and by his providence . for although he speak not now immediately unto them by revelations , yet he speaks unto them mediately in his word . all the warnings he hath left on record in the scripture , given unto his churches in the various conditions wherein they were , as for instance , those in the second and third of the revelations , are given likewise unto all the churches now , that are in the same state or condition wherein they were . and he doth it by his providence , in threatnings , essicacious tryals , and persecutions , cor. . , , . . the principal end of these warnings is to stir us up unto more diligence in attendance unto the duties of his worship in the assemblies of the church ; as is manifest in all his dealings with the seven churches , as types of all others . for ( . ) our neglect therein , is the cause of that displeasure which he in his warnings and tryals calls us unto . for this cause many are sick and weak , many are fallen a sleep . because thou art luke-warm , i will do so and so . ( . ) because without a diligent care , we cannot pass through trials of any nature , in persecution , in publick calamities , unto his glory , and our own safety . for by a neglect of these duties , all graces will decay , carnal fears will prevail , counsel and help will be wanting , and the soul be betrayed into innumerable dangers and perplexities . ( . ) without it , it will not be to the glory of christ to evidence his presence amongst them in their tryals , or give deliverance to them . wherefore we may consider what belongs unto this , and so much the rather , what additions unto our performance of those duties is required from this motive . . a recovery of our selves from outward neglects in attendance upon church-assemblies ; such there have been amongst us on various pretences , which if on renewed warnings we recover not our selves from , we are in danger of eternal ruine , for so the case is stated in this place . . a diligent enquirie into all the duties which belong to the assemblies of believers , is comprised here by the apostle under the general head of mutual consideration , provocation , and exhortation , that we be not found defective through our ignorance , and unacquaintedness with what he doth require . . spiritual diligence in stirring up our hearts and minds unto sincerity , zeal , and delight in the performance of them ; in all labouring after a recovery from our decays and backslidings , which is the design of most of the epistles of christ unto the seven churches . wherefore , when especial warnings do not excite us unto renewed diligence in known duties , our condition is dangerous as unto the continuance of the presence of christ amongst us . . the motive it self is , the approach of the day ; concerning which we must enquire , ( . ) what day it is , that is intended ? ( . ) how it did approach ? and then , how it did evidence it self so to be , as they saw it ? . the day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; an eminent day ; the rule whereby we may determine what day is intended , is this ; it was such a day as was a peculiar motive unto the hebrews in their present circumstances , to attend diligently unto the due performance of gospel duties . it is not such a day , such a motive , as is alwaies common to all , but only unto those who are in some measure in the same circumstances with them . wherefore it is neither the day of death personally unto them , nor the day of the future judgment absolutely that is intended ; for those are common unto all equally , and at all times , and are a powerful motive in general unto the performance of gospel duties ; but not an especial peculiar motive at some time unto peculiar diligence . wherefore , this day was no other but that fearful and tremendous day , a season for the destruction of jerusalem , the temple , city , and nation of the jews , which our saviour had forewarned his disciples of , and which they had in continual expectation . but it may be said , how should the approach of this day , wherein all things seem to be dissolved , the church to be scattered , the whole nation to be consumed with blood and fire , be a motive unto redoubled diligence in attendance unto the duties of christian assemblies ? it should now seem rather to have been a time for every one to shift for himself , and his family , than to leave all at uncertainties , and unto ruine , whilest they looked after these assemblies . answ. . whatever desolations and destructions may be approaching , our best and wisest frame will be to trust unto god , in the discharge of our duty . all other contrivances will prove not only vain , and foolish , but destructive unto our souls . the day here intended was coming on the people and nation for their neglect and contempt of the gospel , it was the revenge of their murder , unbelief , and obstinacy against christ. wherefore if any that made profession of the gospel were now negligent and careless in the known duties of it , they could have no evidence or satisfaction in their own minds , that they should not fall in the fire of that day . they who will in any degree partake of mens sins , must in some degree or other partake of their plagues . . it is impossible that men should go or be carryed through a day of publique calamity , a destructive day , comfortably and chearfully , without a diligent attendance unto those known duties of the gospel . for , ( . ) the guilt of this neglect will seize upon them when their tryal shall come : and they will wish , when it is too late , that they had kept at a distance from it . ( . ) let men pretend what they will , this decay in those duties argues and evidenceth a decay in all graces , which they will find weak , and unfit to carry them through their tryals , which will bring them unto an unspeakable loss in their own minds . ( . ) the lord christ requireth this from us in a way of testimony unto him , that we are found faithful in our adherence unto his institutions upon the approach of such a day . for hereby do we evidence both the subjection of our soules unto him , as also that we value and esteem the priviledg of the gospel above all other things . ( . ) because the duties prescribed , in a right discharge of them , are the great meanes for the strengthning and supporting of our soules in that part of the tryal which we are to undergo . for such a day as that intended , hath fire in it , to try every mans work of what sort it is , and every mans grace both as to its sincerity and power . therefore all ways and means whereby our works may be tryed , and our graces exercised , are required of us in such a season . wherefore , approaching judgments ought to influence unto especial diligence in all evangelical duties . . how did this day approach ? it was approaching , coming , drawing nigh , it was in procinctu , gradually coming upon them ; warnings of it , dispositions towards it , intimations of its coming were given them every day . this i have before given an account of , and how the drawings nigh of this day were upon them when this epistle was written , and how in a short time it brake forth upon them in all its severity . and these things were so evident , as that in the last place , the apostle takes it for granted , that they themselves did see openly and evidently the approaching day ; and it did so in these five things : ( . ) in the accomplishment of the signs of its coming , foretold by our saviour ; compare mat. . . &c. with the , , , verses of this chapter . and besides , all the other signs mentioned by our saviour , were entring on their accomplishment . ( . ) in that things were at a great stand as unto the progress of the gospel among the hebrews . at the first preaching of it multitudes were converted unto christ , and the word continued in efficacy towards them for some season afterwards ; but now as our apostle plainly declares in this epistle the case was changed among them , the elect obtained , the rest were hardened , re. . the number of the elect among that people were now gathered in ; few additions were made unto the church ; not daily nor in multitudes as formerly . and believers knew full well that when their work was all accomplished , god would not leave the people in their obstinacy , but that wrath should come upon them unto the uttermost . ( . ) they saw it approaching in all the causes of it . for the body of the people having now refused the gospel , were given up unto all wickedness , and hatred unto christ ; an account whereof is given at large by the historian of their own nation . ( . ) the time and season did manifest it self unto them . for whereas the body of that people were to be cut off , and cast off , as the apostle expresly declares , rom. . , . this could not be done untill a sufficient tender of the gospel and of grace by christ jesus were first made unto them . notwithstanding all their other wickednesses , god would not surprize them with an overturning destruction . he had before as types of his dealing with them , warned the old world by noah , and sodom by lot , before the one was destroyed by water , and the other by fire . he would also give them their day , and make them a sufficient tender of mercy , which he had now done towards forty years . in this space , through the ministry of the apostles , and other faithfull dispensers of the word , the gospel had been proposed unto all persons of that nation throughout the world , rom. . , , , , . this being now accomplished , they might evidently see that the day was approaching . ( . ) in the preparations for it . for at this time all things began to be fill'd with confusions , disorders , tumults , seditions , and slaughters in the whole nation , being all of them entrances of that woful day , whose coming was declared in them and by them . . if men will shut their eyes against evident signs and tokens of approaching judgments , they will never stir up themselves , nor engage into the due performance of present duties . . in the approach of great and final judgments , god by his word and providence gives such intimations of their coming , as that wise men may discern them . whoso is wise he will consider these things , and they shall understand the loving kindness of the lord. the prudent foreseeth the evil and hideth himself . how is it that you discern not the signs of the times ? . to see evidently such a day approaching , and not to be sedulous and diligent in the duties of divine worship , is a token of a backsliding frame tending unto final apostacy . verse xxvi , xxvii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . verse , . for if we sin wilfully after that we have received the knowledge of the truth , there remaineth no more sacrifice for sins : but a certain fearfull looking for of judgment , and fiery indignation which shall devour the adversaries . in these verses the apostle gives a vehement enforcement of his preceding exhortation , from the dreadful consequences of a total neglect of it , or uncompliance with it . and this he doth , ( . ) by expressing the nature of the sin which lyes therein . ( . ) by an impossibility of deliverance from the guilt of it . ( . ) the punishment , that would unavoidably follow upon it . interpreters have greatly perplexed themselves and others in the interpretation and exposition of these verses , and those that follow . their conjectures in great variety have proceeded principally from a want of a due attendance unto the scope of the apostle , the argument he had in hand , the circumstances of the people unto whom he wrote , and the present state of gods providence towards them . i shall not trouble the reader with their various conjectures and censures of them ; but i shall give such an evident sence of the words , as themselves and the context do evince to be the mind of the holy ghost in them . . as unto the words , wherein the sin and state of such men is expressed , if we sin wilfully . he puts himself among them , as is his manner in comminations ; both to shew that there is no respect of persons in this matter , but those who have equally sinned , shall be equally punished : and to take off all appearance of severity towards them , seeing he speaks nothing of this nature , but on such suppositions as wherein if he himself were concerned , he pronounceth it against himself also . we sinning , or if we sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wilfully , say we ; our former translations , willingly , which we have now avoyded , lest we should give countenance unto a supposition , that there is no recovery after any voluntary sin . if we sin wilfully , that is , obstinately , maliciously , and with despight which is the nature of the sin it self , as is declared v. . but the word doth not require , nor will scarce bear any such sence . willingly is of choice , without surprizal , compulsion , or fear ; and this is all that the word will bear . the season and circumstance which states the sin intended is , after we have received the knowledge of the truth . there is no question but that by the truth the apostle intends the doctrine of the gospel ; and the receiving of it is upon the conviction of it's being truth , to take on us the outward profession of it . only there is an emphasis in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the word is not used any where to express the meer conceptions or notions of the mind about truth , but such an acknowledgment of it as ariseth from some sense of it's power and excellency . this therefore is the description of the persons concerning whom this sin is supposed . they are such as unto whom the gospel had been preached ; who upon conviction of its truth , and sense of its power , have taken upon them the publick profession of it : and this is all that is required to the constitution of this state . and what is so required may be reduced to one of these two heads . ( . ) the solemn dedication of themselves unto christ in and by their baptism . ( . ) their solemn joyning themselves unto the church , and continuance in the duties of its worship , acts. . , . on this opening of the words , it is evident what sin it is that is intended , against which this heavy doom is denounced ; and that on these two considerations . ( . ) that the head of the precedent exhortation is , that we would hold fast the profession of our faith without wavering , v. . and the meanes of continuing in that profession , v. , . wherefore the sin against this exhortation , is the relinquishment and renouncing of the profession of the faith , with all acts and duties thereunto belonging . ( . ) the state opposite unto this sin , that which is contrary unto it , is receiving the knowledg of the truth , which what is required thereunto , we have now declared . wherefore the sin here , intended is plainly a relinquishment and renunciation of the truth of the gospel and the promises thereof , with all duties thereunto belonging , after we have been convinced of its truth , and avowed its power and excellency . there is no more required but that this be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , willingly , as ( . ) not upon a suddain surprizal and temptation , as peter denied christ. ( . ) not on those compulsions and fears which may work a present dissimulation , without an internal rejection of the gospel . ( . ) not through darkness , ignorance making an impression for a season on the minds and reasonings of men ; which things , though exceedingly evil and dangerous , may befal them who yet contract not the guilt of this crime . but it is required thereunto that men who thus sin , do it , ( . ) by choice , and of their own accord , from the internal pravity of their own minds , and an evil heart of unbelief to depart from the living god. ( . ) that they do it by , and with the preference of another way of religion , and a resting therein before or above the gospel . ( . ) that whereas there were two things which were the foundation of the profession of the gospel . ( . ) the blood of the convenant , or the blood of the sacrifice of christ with the attonement made thereby ; and ( . ) the dispensation of the spirit of grace ; these they did openly renounce , and declare that there was nothing of god in them , as we shall see on , v. . such were they who fell off from the gospel unto judaism in those daies . such are they whom the apostle here describeth , as is evident in the context . i will say no more unto the sin at present , because i must treat of it under its aggravations on , v. . . if a voluntary relinquishment of the profession of the gospel and the duties of it be the highest sin , and be attended with the height of wrath and punishment ; we ought earnestly to watch against every thing that inclineth or disposeth us thereunto . . every declension in or from the profession of the gospel , hath a proportion of the guilt of this great sin , according unto the proportion that it bears unto the sin it self . hereof there may be various degrees . . there are sins and times wherein god doth absolutely refuse to hear any more from men in order unto their salvation . . the first thing which the apostle chargeth as an aggravation of this sin , is , that it cannot be expiated , there remains no more sacrifice for sin . words not unlike those of god concerning the house of eli. sam. . . i have sworn unto the house of eli , that the iniquity of eli's house shall not be purged with sacrifice nor offering for ever . an allusion is had herein unto the sacrifices of the law. as there were certain sins which from their nature , as marder , adultery , blasphemy ; or from the manner of their commission with obstinacy and an high hand , that had no sacrifice allowed for them , but those that were so guilty were to be cut off from the people of god , and to dye without mercy , as the apostle declares his own mind , vers . . so is it with them that thus sin willingly , there is no relief appointed for them , no means for the expiation of their sin . but yet there is an especial reason of this severity under the gospel , which the apostle hath principal respect unto . and this is that there is now no multiplication , or repetition of sacrifices for sin . that of christ our high priest was offered once for all , henceforth he dyeth no more , he is offered no more , nor can there be any other sacrifice offered for ever . this the words express , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there remains not , there is not in the counsel , purpose , or institution of god any other sacrifice yet left , to be offered in this or any other case . to suppose there is yet any such left , it must be on one of these two accounts . ( . ) that god would change the whole dispensation of himself , and his grace by christ , because of its weakness and insufficiency . but it may be said , whereas god did thus deal with the mosaical law , and all its sacrifices to bring in that of christ ; why may not therefore there be another way of expiation of sin yet remaining whereby they may be purged and purified who are guilty of apostacy from the gospel ? ( . ) although men have justly forfeited all their interest and benefit by the one offering of christ ; why may he not appoint another for them , or cause himself to be offered again for their recovery ? but both these suppositions are not only false , but highly blasphemous ; for it is certain there remains no more sacrifice for sin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , compriseth all sorts of offerings and sacrifices , whereby sin might be expiated . wherefore the apostle plainly expresseth that as persons by a voluntary relinquishment of the gospel , did forfeit all their interest in the sacrifice of christ as he further declares , v. . so there was no way appointed for the relief of them by the expiation of their sin for ever . further , to clear the mind of the holy ghost herein , i should answer some enquiries that may arise on this interpretation of the words , but in this place i shall only propose them . . whether this commination may be extended to all ages , times , and seasons ? or whether it were confined unto the present state of the hebrews , with the circumstances they were in ? the reasons of the enquiry are , ( . ) because their circumstances were eminently peculiar , and such as cannot befall others in any season . ( . ) because there was a temporal destruction then impendent over them , ready to devour apostates , which cannot be applied unto them who fall into the same sins at other seasons . . whether the sin intended may include great actual sins after the profession of the gospel , answering such as under the law were said to be committed with an high hand ? . whether there may be hopes for the persons here intended though no express provision be made in the covenant for the expiation of this sin . . whether there be any defect in the priesthood of christ that it hath but one sacrifice for sins , which if it be neglected and despised , can never be repeated , nor can any other sacrifice be added unto it ? . whether a person who hath voluntarily forsaken and renounced the gospel with a great appearance of all the circumstances that concur unto the state of the sin here mentioned , should make profession of repentance , what may be conceived concerning his eternal condition ? what is the duty of the church concerning such an one ? these things shall be spoken unto elsewhere . the loss of an interest in the sacrifice of christ on what account , or by what means soever it fall out , is absolutely ruinous unto the souls of men . verse . but a certain fearfull looking for of judgment and fiery indignation which shall devour the adversaries . when a man under the law had contracted the guilt of any such sin , as was indispensibly capital in its punishment , for the legal expiation whereof no sacrifice was appointed or allowed , such as murder , adultery , blasphemy , he had nothing remaining but a fearful expectation of the execution of the sentence of the law against him . and it is evident that in this context , the apostle argues from the less unto the greater ; if it was so , that this was the case of him who so sinned against moses law , how much more must it be so with them , that sin against the gospel , whose sin is incomparably greater , and the punishment more severe ? the connexion of the words with those foregoing , by the adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , includes or brings along with it the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there remains ; no sacrifice for sin is left or remains ; but there doth remain or abide for such persons a fearful expectation of judgment . there are two things in these words . . the punishment due unto the sins of apostates which is three waies expressed . ( . ) by the general nature of it , it is judgment . ( . ) by the special nature of that judgment , it is fiery indignation . ( . ) by the efficacy of it unto its end , it devours the adversaries . . the certain approach of this judgment , there remains a fearful expectation . this last lies first in the words . and , . that which we render certain , is in the original only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it doth not denote an assured expectation , nor the certainty of the punishment ; but only a certain kind of expectation , a kind of fearful expectation . nor is this spoken in the way of diminution , but to intimate something that is inexpressible , such as no heart can conceive , or tongue express ; pet. . , . what shall be the end of them who obey not the gospel ? where shall the sinners and ungodly appear . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an expectation , is the frame of mind with respect unto any thing that is future , good or bad , wherein we are concerned , that we are to look for what ever it be , which we have reason and grounds to think it will come unto us or befal us . . this expectation is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fearful , tremendous , which men can neither conflict withall , nor avoid , as we shall see further , ver . . that which fills the mind with dread and horror , depriving it of all comfort , and relief . an expectation of this dreadful and terrible nature , may be taken two wayes : ( . ) for the certain relation that is between the sin , and punishment spoken of ; the punishment is unavoidable , as any thing is which upon the most certain grounds is looked for . so they are said only metaphorically to look for that which will certainly ensue . ( . ) as it expresseth the frame of the minds of them concerning it . and though the assertion may be used in the former sence , yet i doubt not but this latter also is included in it ; and that also on two accounts : ( . ) because if they did set themselves unto the consideration of the event of their apostacy , nothing else could befal their minds , nothing will present it self unto them for their relief ; their minds will not admit of other thoughts but what belongs to this dreadful expectation . ( . ) on the account of that dread and terror that god sends at times into the minds and consciences of such persons . they may bear it high , and with an ostentation of satisfaction on what they have done , yea , commonly proclaim a self-justification , and prove desperate persecutors of them who sacredly adhere unto the truth . but as he said of old of tyrants , that if their breasts were opened , it would appear what tortures they have within : i am perswaded , it is probable , that god very seldom lets them pass without tormenting fear and dread of approaching judgments , in this world , which is a broad entrance into hell. i. there is an inseparable concatenation between apostacy and eternal ruin . ii. god often times visits the minds of cursed apostates with dreadful expectations of approaching wrath . iii. when men have hardned themselves in sin , no fear of punishment either will rouze or stirr them up to seek after relief . iv. a dreadful expectation of future wrath without hope of relief , is an open entrance into hell it self . . this dreadful punishment is described by the general nature of it , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , judgment ; it is not a thing that is dubious , that may fall out or may not do so . it is not an unaccountable severity that they are threatned withall , but it is a just and righteous sentence denouncing punishment proportionate unto their sin and crime . judgment is taken sometimes for punishment it self , ps. . . james . . pet. . . pet. . . but most commonly it is used for the sentence of judicial condemnation and tryal , determining the offender unto punishment ; and so 't is most commonly used to express the general judgment that shall pass on all mankind at the last day , mat. . . & . , , . chap. . . mark . . pet. . . pet. . . john . . i doubt not but that in the word as here used both these are included , namely , the righteous sentence of god judging and determining on the guilt of this sin , and punishment it self which ensues thereon , as it is immediately described . and although respect be had herein principally to the judgment of the great day ; yet is it not exclusive of any previous judgments that are preparatory unto it , and pledges of it ; such was that dreadful judgment which was then coming on the apostate church of the hebrews . the expectation of future judgment in guilty persons , is and will be at one time or another dreadful and tremendous . the punishment and destruction of those sinners is described by its particular nature , it is a fiery indignation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for these words do not relate unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth , nor are regulated by it ; it is not , the expectation of fiery indignation : but refer immediately unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as there remains an expectation of judgment , so there is a fiery indignation that remains . and so ( which shall ) afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referrs to fire , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not to indignation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the indignation , the vehemency , the power of fire . what is this fire ? and what is this indignation of it ? . god himself is in the scripture said to be a consuming fire ; deut. . . ch. . . isa. . . heb. . . what is intended thereby is declared in a word , deut. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the essential holiness and righteousness of god , whereby he cannot bear with the iniquities and provocations of men who betake not themselves unto the only attonement , and that he will by no means acquit the guilty , is intended in this metaphorical expression . the judgment of god concerning the punishment of sin as an effect of his will , in a way consonant unto the holiness of his nature , and the exigence of his righteousness , is called fire cor. . . but that is not the fire that is here intended . it is devouring , consuming , destroying , such as answereth the severity of gods justice unto the utmost , as isa. . . chap. . . chap. . . amos . . math. . . thes. . . ps. . . deut. . . therefore this indignation or fervor of fire , hath respect unto three things . ( . ) the holiness of the nature of god ; from whence originally this judgment doth proceed , as that which is most suitable thereunto . ( . ) the righteous act of the will of god ; sometimes called his wrath and anger from the effects of it , being sutable unto the holiness of his nature . ( . ) the dreadful severity of the judgment in self , in its nature and effects , as it is declared in the next words . i doubt not but respect is had unto the final judgment , at the last day , and the eternal destruction of apostates . but yet also it evidently includeth that sore and fiery judgment which god was bringing on the obstinate apostate jews , in the total destruction of them and their church-state by fire and sword. for as such judgments are compared to , and called fire in the scripture ; so this was so singular , so unparallel'd in any people of the world , as that it might well be called fiery indignation , or fervor of fire . besides , it was an eminent pledge and token of the future judgment , and the severity of god therein . wherefore 't is foretold in expressions that are applicable unto the last judgment . see math. . , , . pet. . , , . this indignation to be executed by fire is described in the last place by its efficacy and effects : it is the fire that shall devour , or eat up the adversaries . the expression is taken from isa. . . for the fire of thine enemies , is there , not that which the enemies burn with , but wherewith they shall be burned . concerning the efficacy and effect of this fire we may consider , ( . ) the seasons of its application unto this effect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( . ) the object of it , the adversaries . ( . ) the way of its operation , it shall devour them . ( . ) it shall do so , it is not yet come to the effect , it is future . hence many of them despised it , as that which would never be ; pet. . , , , . but there are three things intimated in this word . ( . ) that it was in procinctu , in readiness , not yet come but ready to come ; so is the word used to express that which is future , but ready to make its entrance . ( . ) that it is certain , it shall and will be , whatever appearances there are of its turning aside , and mens avoiding of it , it will come in its proper season ; so speaks the prophet in a like case ; hab. . . ( . ) the foundation of the certainty of the coming of this fiery indignation , is the irreversible decree of god , accompanied with righteousness , and the measures which infinite wisdom gave unto his patience . this was the unavoidable season that was approaching , when the adversaries had fill'd up the measure of their sin , and gods providence had saved the elect from this day to come . i. there is a determinate time for the accomplishment of all divine threatnings , and the inflicton of the severest judgments , which no men can abide or avoid . he hath appointed a day wherein he will judge the world. so at present there is a sort of men whose damnation sleepeth not , concerning whom he hath sworn that time shall be no more , which is the present state of the antichristian world. ii. the certain determination of divine vengeance on the enemies of the gospel , is a motive unto holiness , a supportment under sufferings , in them that believe . lift up your heads , know your salvation is nigh at hand ; what manner of persons ought we to be ? see , thes. . , , , . . there is a description of those on whom this fiery indignation shall have its effects , and 't is the adversaries , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he doth not say , those that believe not , and obey not the gospel , as he doth elsewhere , when he treats absolutely of the day of judgment ; as in that place thes. . , . now mentioned ; but it confines them unto those that are adversaries , who from a contrary principle set themselves against the lord christ and the gospel . this is the peculiar description of the unbelieving jews at that time : they did not only refuse the gospel through unbelief , but were acted by a principle of opposition thereunto ; not only as unto themselves , but as unto others , even the whole world : so is their state described , thes. . , . who both killed the lord jesus , and their own prophets , and have persecuted us , and they please not god , and are contrary unto all men , forbidding us to speak to the gentiles , that they might be saved , to fill up their sin always , for the wrath is come upon them unto the uttermost . they laid the foundation of this enmity in killing the lord jesus ; but they rested not therein , they continued in their unbelief , adhering to their old judaism , and their sins therein . nor did they rest there , but persecuted the apostles , drove them out from amongst them , and all that preached the gospel ; and this not only with respect unto themselves alone , and those of their own nation ; but they set themselves with fury all the world over against the preaching of the gospel unto the gentiles , and that of cursed malice that they might not be saved . see instances of this rage , acts . . chap. . , . they were properly the adversaries whom the apostle intends , and therefore the judgment which was peculiar unto them and their sins in that fearful temporal destruction which did then approach , is intended herein , as well as the equity of the sentence is extended to the general destruction of all unbelievers at the last day . i. the highest aggravations for the greatest sins , is , when men out of a contrary principle of superstition and error , do set themselves maliciously to oppose the doctrine and truth of the gospel , with respect unto themselves and others . ii. there is a time when god will make demonstrations of his wrath and displeasure against all such adversaries of the gospel , as shall be pledges of his eternal indignation . he will one day deal so with the antichristian persecuting world. . what is the effect of this fiery indignation against those adversaries ? it shall eat them up , or devour them . the expression is metaphorical , taken from the nature and efficacious operation of fire ; it eats , devours , swallows up and consumes all combustible matter that it is applyed unto , or is put into it . that intended is destruction , inevitable , unavoidable , and terrible in the manner of it . see mal. . . whence those expressions are taken . only the similitude is not to be extended beyond the proper intention of it ; for fire doth so consume and devour what is put into it , as that it destroys the substance and being thereof , that it shall be no more : it is not so with the fiery indignation that shall consume or devour the adversaries at the last day ; it shall devour them as to all happiness , all blessedness , all hopes , comforts and relief at once ; but it shall not at once utterly consume their being . this is that which this fire shall eternally prey upon , and never utterly consume . but if we make the application of it unto the temporal destruction that came upon them , the similitude holds throughout , for it utterly consumed them , and devoured them , and all that belonged unto them in this world , they were devoured by it . the dread and terror of gods final judgments against the enemies of the gospel , is in it self inconceivable , and only shadowed out by things of the greatest dread and terror in the world. whence it is so , i shall now declare . verse xxviii , xxix . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; verse , . he that despised moses law dyed without mercy under two or three witnesses . of how much sorer punishment , suppose ye , shall he be thought worthy who hath trodden under foot the son of god , and counted the blood of the covenant , wherewith he was sanctified an unholy thing , and hath done despight unto the spirit of grace ? the apostle confirms what he had spoken of the fore and certain destruction of apostates from the gospel , by an argument à comparatis , and à minori ad majus ; that is , by the consideration of the two states of the church , which he had all along compared and expressed . wherefore to convince the hebrews not only of the certainty , and severity of the judgment declared , but also of the equity and righteousness of it , he proposeth unto them the consideration of gods constitution of punishment under the old testament with respect unto the law of moses , which they could not deny to be just and equal . ver. . he lays down the matter of fact as it was stated under the law ; wherein there are three things . ( . ) the sin whereunto that of apostasie from the gospel is compared , he that despised moses law. ( . ) the punishment of that sin according to the law , he that was guilty of it dyed without mercy . ( . ) the way whereby according unto the law his sin was to be charged on him , it was under two or three witnesses . unto the first , two things did concur . . it was such a sin as by the law was capital ; as , murder , adultery , incest , idolatry , blasphemy , and some others . concerning them it was provided in the law , that those who were guilty of them should be put to death . god alone by vertue of his soveraignty , could dispense with the execution of this sentence of the law , as he did in the case of lavid , sam. . . but as unto the people , they were prohibited on any account to dispense with it , or forbear the execution of it . numb . . . . it was required that he did it presumptuously , or with an high hand . ex. . . numb . . , . deut. . . he that was thus guilty of sin , in sinning is said to despise moses law ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to abolish it , to render it useless , that is , in himself , by contempt of the authority of it , or the authority of god in it . and it is called a contempt , and abolishing of the law , as the word signifies , . because of gods indulgence unto them therein . for although the general sentence of the law was a curse , wherein death was contained against every transgression thereof , deut. . yet god had ordained and appointed that for all their sins of ignorance , infirmity , or surprisals by temptations , an attonement should be made by sacrifice , whereon the guilty were freed as unto the terms of the covenant , and restored to a right unto all the promises of it . wherein they would not abide in those terms and conditions of the covenant but transgress the bounds annext to them , it was a contempt of the whole law , with the wisdom , goodness , and authority of god therein . . they rejected all the promises of it which were given exclusively unto such sins , nor was there any way appointed of god for their recovery unto an interest in them . hereby they made themselves lawless persons , contemning the threatnings , and despising the promises of the law , which god would not bear in any of them , deut. . , , , . it is the contempt of god and his authority in his law that is the gall and poyson of sin . this may be said in some measure of all voluntary sins , and the more there is of it in any sin , the greater is their guilt , and the higher is their aggravation who have contracted it . but there is a degree hereof which god will not bear with ; namely , when this presumptuous contempt hath such an influence into any sin , as that no ignorance , no infirmity , no special temptation can be pleaded , unto the extenuation of it . i obtained mercy because i did it ignorantly in unbelief . and sundry things are required hereunto . ( . ) that it be known unto the sinner both in point of right and fact to be such a sin as whereunto the penalty of death without dispensation was annexed . ( . ) that therefore the sence of god in the law be suggested unto the soul in and by the ordinary means of it . ( . ) that the resolution of continuing in it , and the perpetration of it , doth prevail against all convictions and fear of punishment . ( . ) that motives unto the contrary , with reluctancies of conscience be stifled or overcome . these things rendered a sinner presumptuous , or caused him to sin with an high hand under the law ; whereunto the apostle adds in the next verse the peculiar aggravations of sin against the gospel . this it is to despise the law of moses , as it is explained , numb . . , . . the punishment of this sin , or of him that was guilty of it , was , that he died without mercy . he died , that is , he was put to death , not alvaies , it may be , de facto ; but such was the constitution of the law , he was to be put to death without mercy . there were several waies of inflicting capital punishments appointed by the law , as hanging on a tree , burning , and stoning . of all which , and the application of them unto particular cases , i have given a description in the exercitations unto the first volume of these commentaries . and it is said , that he dyed without mercy , not only because there was no allowance for any such mercy as should save and deliver him , but god had expresly forbidden that either mercy or compassion should be shewed in such cases , deut. . , , , . deut. . this is expresly added unto the highest instance of despising the law , namely , the decalogue in the foundation of it , whereon all other precepts of the law were built ; and that which comprised a total apostacy from the whole law. wherefore i doubt not but the apostle had an especial respect unto that sin in its punishment , which had a compleat parallel with that whose hainousness he would represent . however , when the god of mercies will have men shew no mercy , as in the temporal punishment ; he can and will upon repentance shew mercy as to eternal punishment . for we dare not condemn all unto hell , which the law condemned as unto temporal punishment . . the way of execution of this judgment , it was not to be done under two or three witnesses , that is , that were so of the fact and crime . the law is express in this case , deut. . . chap. . . numb . . . although god was very severe in the prescription of these judgments , yet he would give no advantage thereby unto wicked and malicious persons , to take away the lives of innocent men . he rather chose that those who were guilty should through our weakness go free for want of evidence against them , than that innocence should be exposed unto the malice of one single testimony or witness . and such abhorrency god had of false witnesses in criminal causes , as that which is most contrary unto his righteousness in the government of the world , as that he established a lex talionis in this case alone ; that a false witness should suffer the utmost of what he thought and contrived to bring on another . the equity of which law is still continued in force , as suitable to the law of nature , and ought to be more observed than it is ; deut. . , , , , , . on this proposition of the state of things under the law by gods appointment as to sin and punishment , the apostle makes his inference unto the certainty and equity of the punishment he had declared with respect unto sins against the gospel , v. . of how sorer punishment , &c. and there is in these words three things , ( . ) the nature of the sin unto which the punishment is annexed . ( . ) the punishment it self expressed comparatively with and unto that of the transgression of moses law. ( . ) the evidence of the inference which he makes ; for this is such as he referrs it unto themselves to judge upon , suppose ye-shall be thought worthy ? the sin it self is described by a threefold aggravation of it , each instance having its especial aggravation : ( . ) from the object sinned against . ( . ) from the act of the minds of men in sinning against it . . the first aggravation of the sin intended is from the object of it , the person of christ the son of god ; and that included in it , is the act of their minds towards him , they trod , or trampled upon him . . the second against the office of christ , especially his sacerdotal office , and the sacrifice of his blood which he offered therein ; the blood of the covenant wherewith he was sanctified ; and the aggravation included therein from the act of their minds towards it , that they accounted it an unholy thing . . a third aggravation as unto the object , is the spirit of christ , or the spirit of grace ; and the aggravation included therein is , that they do despight unto him . in general , the nature and aggravation of the sin intended may be reduced unto these heads . ( . ) the object of it , which is the summ and substance , a divine constellation of all the blessed effects of infinite wisdom , goodness , and grace , yea the whole divine wisdom , goodness , and grace of god in the most glorious manifestation of them . all these things are comprized in the person , office , and glory of the son of god , as the saviour and redeemer of the church . ( . ) the actings of the minds of men towards this object , which is in and by all the vilest affections that humane nature is capable of . contempt , scorn , and malice are ascribed unto such sins ; they trample on , they despise , and do despight . wherefore , if it be possible , that any thing , any sins of men , can provoke the heat of divine indignation ; if any can contract such a guilt , as that the holiness , righteousness , truth , and faithfulness of god shall be engaged unto its eternal punishment , the sin here intended must do it . we shall therefore consider it in its nature , and distinct aggravations . the sin in general is , that which we have spoken to before , namely , sinning wilfully , after we have received the knowledge of the truth , and in an absolute total relinquishment and rejection of the gospel . in the description of the special object of this sin , that which is first exprest is the person of christ , the son of god. i have on sundry occasions before shewed , how the apostle doth vary in his expression of christ , here he calls him the son of god , and he maketh use of this name to give a sence of the glorious greatness of the person with whom they had to do , against whom this sin was committed . for although he were a man also , who had blood to shed , and did shed it in the sacrifice of himself ; and notwithstanding what cursed blasphemous thoughts they might have of him , yet indeed he is , and will appear to be the eternal son of the living god. but how comes this son of god to be concerned herein ? what injury is done him by apostates from the gospel ? i answer , that as the lord christ in his own person was the special author of the gospel ; as his authority is the special object of our faith in it ; as his office with all the fruits of it is the subject , summ , and substance of the gospel ; so there is no reception of it in a due manner unto salvation , no rejection of it unto final condemnation , but what is all of it originally , fundamentally , and vertually contained in the reception , or rejection of the person of christ. this is the life , the soul , and foundation of all gospel truth ; without which it is of no power , or efficacy unto the souls of men . but i have treated at large of these things elsewhere . i cannot but observe , that , as whosoever rejects , refuses , forsakes the gospel , rejecteth and forsaketh the person of christ , so on what account soever men take up the profession of it , and perform the duties of it , if the foundation be not laid in a reception of christ himself , of the person of christ , all their profession will be in vain . this is the first aggravation of this sin , it is committed immediately against the person of the son of god , and therein his authority , goodness , and love. but it may be thought , if the person of christ be concerned herein , yet it is indirectly or consequentially only , and in some small degree : no , saith the apostle , but he that is guilty of this sin , doth trample on the son of god , or tread him under foot . the word is rendred with great variety , but that of our translation is proper , and 't is the highest expression of scorn , contempt and malice amongst men . to tread under foot is to despise , and insult over , as is plain in the metaphor . and this contempt respects both the person of christ and his authority . he is proposed in the gospel , was professed by this sort of sinners for a while to be the son of god , the true messiah , the saviour of the world. hereon faith in him , and all holy reverence unto him are required of us , as on him whom god had exalted above principalities and powers , and whom therefore we ought to exalt , and adore in our souls . but now by this sort of persons he was esteemed an evil doer , a seducer , one not at all sent of god , but one that justly suffered for his crimes . herein they trod under foot the son of god with all contempt and scorn . again , it respects his authority . this the gospel declared , and those who had come unto any profession of it , as those had done whereof he speaks in this place , as all must have done who contract the guilt of this sin , did avow , and submit themselves unto . the profession they made was to observe and do all that he had commanded them , because all power was given unto him in heaven and earth ; this they now utterly rejected and despised , as unto the outward observance of his commands , ordinances , and institutions of divine worship ; they openly rejected them , betaking themselves unto other modes , and rites of divine service , in opposition and contradiction unto them , even those of the law. neither did they retain any regard in their minds unto his authority . i. though there may be sometimes an appearance of great severity in gods judgments against sinners , yet when the nature of their sins , and the aggravation of them shall be discovered , they will be manifest to have been righteous , and within due measure . ii. take we heed of every neglect of the person of christ or of his authority , lest we enter into some degree or other of the guilt of this great offence . iii. the sins of men can really reach neither the person nor authority of christ , they only do that in desire , which in effect they cannot accomplish . this doth not take off , or extenuate their sin , the guilt of it is no less than if they did actually trample upon the son of god. the second aggravation of the sin spoken of , is its opposition to the office of christ , especially his priestly office , and the sacrifice that he offered thereby , called here , the blood of the covenant . and that included in it , is the frame of their minds in that opposition , they counted it an unholy thing ; both which have a third aggravation from the use and efficacy of that blood , it is that wherein he was sanctified . for the first , in what sence the blood of christ was the blood of the covenant , hath been fully declared on chap. . that whereby the new covenant was ratified , confirmed , and made effectual as unto all the grace of it unto them that do believe ; and it was the foundation of all the following actings of god towards him in his exaltation , and of his intercession . see chap. . . the blood of the covenant was the great expression of the grace of god , and of the love of christ himself , as well as the cause of all good unto us ; the center of divine wisdom in all the mediatory actings of christ , the life and soul of the gospel . of this blood of the covenant it is said , that they who are guilty of the sin intended , accounted it an unholy thing , they judged it so , and dealt with it accordingly . both the judgment of the mind , and practice thereupon are intended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is common , and opposed unto any thing that is dedicated , and consecrated unto god , and made sacred . hence it is used for prophane and unholy , that which no way belongs unto divine worship . they did no longer esteem it as that blood wherewith the new covenant was sealed , confirmed , established , but as the blood of an ordinary man shed for his crimes , which is common and unholy , not sacred ; not of so much use unto the glory of god as the blood of bulls and beasts in legal sacrifices ; which is the height of impiety . and there are many degrees of this sin , some doctrinal , some practical ; which though they arise not unto the degree here intended , yet are they perilous unto the souls of men . those by whom the efficacy of his blood unto the expiation of sin by making satisfaction and attonement , is denyed , as 't is by the socinians , will never be able to free themselves , from making this blood in some sence a common thing . yea , the contempt which hath been cast on the blood of christ by that sort of men , will not be expiated with any other sacrifices for ever . others do manifest what slight thoughts they have of it , in that they place the whole of their religion within themselves , and value their own light as unto spiritual advantages above the blood of christ. and practically there are but few who trust unto it for their justification , for pardon , righteousness and acceptance with god ; which is in a great measure to account it a common thing ; not absolutely , but in comparison of that life , excellency , and efficacy that is in it indeed . but as christ is pretious unto them that believe , pet. . . so is his blood also wherewith they are redeemed , pet. . . every thing that takes off from an high and glorious esteem of the blood of christ as the blood of the covenant , is a dangerous entrance into apostacy : such is the pretended sacrifice of the mass , with all things of the like nature . the last aggravation of this sin with respect unto the blood of christ , is the nature , use and efficacy of it , it is that wherewith he was sanctified . it is not real , or internal sanctification that is here intended , but it is a separation , and dedication unto god ; in which sence the word is often used . and all the disputes concerning the total and final apostacy from the faith , of them who have been really , and internally sanctified , from this place , are altogether vain ; though that may be said of a man in aggravation of his sin , which he professeth concerning himself . but the difficulty of this text is , concerning whom these words are spoken ; for they may be referred unto the person that is guilty of the sin insisted on ; he counts the blood of the covenant , wherewith he himself was sanctified , an unholy thing . for as at the giving of the law , or the establishing of the covenant at sinai , the people being sprinkled with the blood of the beasts that were offered in sacrifice , were sanctified , or dedicated unto god in a peculiar manner : so those who by baptism , and confession of faith in the church of christ were separated from all others , were peculiarly dedicated to god thereby . and therefore in this case apostates are said to deny the lord that bought them , or vindicated them from their slavery unto the law by his word and truth for a season , pet. . . but the design of the apostle in the context leads plainly to another application of these words . it is christ himself that is spoken of , who was sanctified and dedicated unto god , to be an eternal high priest , by the blood of the covenant which he offered unto god , as i have shewed before . the priests of old were dedicated and sanctified unto their office by another , and the sacrifices which he offered for them , they could not sanctifie themselves ; so were aaron and his sons sanctified by moses , antecedently unto their offering any sacrifice themselves . but no outward act of men or angels could unto this purpose pass on the son of god. he was to be the priest himself , the sacrificer himself , to dedicate , consecrate , and sanctifie himself by his own sacrifice , in concurrence with the actings of god the father in his suffering . see john . . heb. . . chap. . , . chap. . , . that precious blood of christ , wherein , or whereby he was sanctified , and dedicated unto god as the eternal high-priest of the church , this they esteemed an unholy thing ; that is , such as would have no such effect as to consecrate him unto god and his office. however men may esteem of any of the mediatory actings of christ , yet are they in themselves glorious and excellent . so was the sacrifice of his own blood , even that whereby not only the church was sanctified , but himself also was dedicated as our high priest for ever . . the third aggravation of this sin is taken from its opposition unto the spirit of christ , he hath done despight unto the spirit of grace . and as in the former instances , so it is here , there are two parts of this aggravation . the first taken from the object of their sin , the spirit of grace . the second taken from the manner of their opposition unto him , they do him despight . the holy spirit of god promised and communicated under the gospel by jesus christ from the father , as the author and cause , actually communicating and applying of all grace unto the souls of them that believe , is this spirit of grace . and this carries in it innumerable aggravations of this sin. this person , the holy spirit of god , god himself , his communication of grace and mercy , in the accomplishment of the most glorious promises of the old testament , was he whom these apostates renounced . but there is a peculiar notion or consideration of the spirit , with respect whereunto he is sinned against , and that is this , that he was peculiarly sent , given , and bestowed to bear witness unto the person , doctrine , death and sacrifice of christ , with the glory that ensued thereon . john . . pet. . . and this he did various wayes . for by him the souls of multitudes were converted unto god , their eyes enlightned , their minds sanctified , their lives changed . by him did those who believed , come to understand the scriptures , which before were as a sealed book unto them ; were directed , encouraged , supported , and comforted in all that they had to do and suffer for the name of christ. by him were all those mighty works , wonders , signs and miracles wrought which accompanied the apostles , and other preachers of the gospel at the beginning . now all these things , and the like effects of his grace and power on all who made profession of the gospel , were owned , believed , and avowed to be the works of the holy spirit as promised in the dayes of the messiah ; and they pleaded the evidence of them unto the confusion of all their adversaries . this therefore was done also by these apostates before their apostasie . but now being fully fallen off from christ and the gospel , they openly declared that there was no testimony in them unto the truth , but all these things were either diabolical delusions , or phanatical misapprehensions ; that indeed there was nothing of truth , reality , or power in them , and therefore no argument to be taken from them , unto the confirmation of the truth of christ in the gospel . now this proceeding from them , who had once themselves made the same profession with others , of their truth and reality , gave the deepest wound that could be given unto the gospel . for all the adversaries of it who were silenced with this publick testimony of the holy spirit , and knew not what to say , considering the many miracles that were wrought , did now strengthen themselves by the confession of these apostates , that there was nothing in it but pretence ; and who should better know than those who had been of that society ? there are no such cursed pernicious enemies unto religion as apostates . hence are they said to do despite unto the spirit of grace , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they do injure him so far as they are able . the word includes wrong with contempt . and this they did upon a twofold account . for , ( . ) the works , many of them which he then wrought , were eminent and evident effects of divine power ; and to ascribe such works unto another cause , is to do despite unto him . ( . ) they did so principally , in that by all his works , and in the whole dispensation of him , he gave testimony unto christ in the gospel . and what greater despite and wrong could be done unto him , then to question his truth and the veracity of his testimony ? no greater despite can be done unto a man of any reputation , than to question his truth , and credit , in that wherein he engageth himself as a witness . and if lying unto the holy ghost is so great a sin , what is it to make the holy ghost a liar ? herein did such persons do him despite . for notwithstanding the publick testimony he gave in , with , and by the preaching of the gospel , they rejected it as a fable , in despising his person and authority . all these great and terrible aggravations are inseparable from this sin of apostasie from the gospel , above those of any sin against the law of moses whatever . they were none of them in the vilest sin prohibited by the law under capital punishment . hence therefore the apostle , . proposeth it unto the judgment of the hebrews , of how much sorer punishment , they suppose a sinner guilty of this sin shall be judged worthy , above what was inflicted on the wilful transgressors of the law ? and there is included herein , ( . ) that such a sinner shall be punished . apostates may flatter themselves with impunity , but in due time punishment will overtake them . how shall they escape who neglect so great salvation ? much less shall they not do so , by whom it is thus despised in all the causes of it . ( . ) that this shall be a sore , a great and an evil punishment , which is included in the note of comparison , far greater punishment , such as men shall be able neither to abide , nor to avoid . ( . ) comparatively , it shall be a sorer punishment then that which was appointed for wilfull transgressions of the law , which was death without mercy . ( . ) that the degree of its exceeding that punishment is inexpressible : of how much sorer ? none can declare it , as the holy ghost expresseth himself when he would intimate unto our minds that which we cannot absolutely conceive and apprehend , pet. . , . but whereas that punishment was death without mercy , wherein could this exceed it ? i answer ; because that was a temporal death only . for though such sinners under the law might and did many of them perish eternally , yet they did not so by vertue of the constitution of the law of moses , which reached only unto temporal punishments : but this punishment is eternal , that 's constantly proposed in the first place unto all impenitent unbelievers , and despisers of the gospel . see thes. . , , . mark . , &c. yet so as not to exclude any other temporal judgments in spirituals , or naturals that may precede it . such was that whereunto the temporal destruction , that was ready to come on these despi●ers , did belong . . the way whereby they are made obnoxious unto it is , that they are counted worthy of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they shall receive neither more nor less , but their due . the judge in this case is god himself , as the apostle declares in the next verse . he alone knows , he alone can justly determine what such apostates are worthy of . but in general , that this shall unspeakably exceed that annexed unto the transgression of the law , is left unto themselves to judge , suppose ye . ye know and take it for granted , that the punishments under the law to be inflicted on its transgressors by the constitution and sanction of it , were all of them righteous , for god was the judge of this in them all . consider now what aggravations this sin is accompanied withall above all sins whatever against the law , and be your selves judges of what will follow hereon . what do you think in your own hearts will be the judgment of god concerning these sinners ? this argument the apostle doth frequently insist upon , as chap. . , , . chap. . . and it had a peculiar cogency towards the hebrews , who had lived under the terror of those legal punishments all their dayes . i. the inevitable certainty of the eternal punishment of gospel-despisers , depends on the essential holiness and righteousness of god , as the ruler and judge of all . it is nothing but what he in his just judgment which is according unto truth , accounteth them worthy of , rom. . . ii. it is a righteous thing with god thus to deal with men . wherefore all hopes of mercy , or the least relaxation of punishment unto all eternity are vain and false unto apostates , they shall have judgment without mercy . iii. god hath allotted different degrees of punishment unto the different degrees and aggravations of sin . the wages indeed of every sin is death , but there is unto such persons as these a savour of death unto death , and there shall be different degrees of eternal punishment . iv. the apostacy from the gospel , here described , being the absolute height of all sin and impiety that the nature of man is capable of , it renders them unto eternity obnoxious unto all punishment that the same nature is capable of . the greatest sin must have the greatest judgment . v. it is our duty diligently to enquire into the nature of sin , lest we be overtaken in the great offence . such persons as they in the text , it may be little thought what it was that they should principally be charged withal , namely , for their apostasie ; and how dreadful was it , when it came upon them in an evident conviction ? vi. sinning against the testimony given by the holy ghost unto the truth and power of the gospel , whereof men have had experience , is the most dangerous symtom of a perishing condition . vii . threatnings of future eternal judgments unto gospel-despisers belong unto the preaching and declaration of the gospel . viii . the equity and righteousness of the most severe judgments of god in eternal punishments against gospel-despisers , is so evident , that it may be referred to the judgment of men not obstinate in their blindness . ix . 't is our duty to justifie and bear witness unto god in the righteousness of his judgments against gospel-despisers . verse xxx , xxxi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . verse , . for we know him that hath said , vengeance belongeth unto me , i will recompence , saith the lord. and again , the lord shall judge his people . it is a fearfull thing to fall into the hands of the living god. there is in these verses the confirmation of all that was spoken before , by the consideration of what god is in himself , with whom alone we have to do in this matter , and what he assumeth unto himself in this and the like cases . as if the apostle had said , in the severe sentence which we have denounced against apostates , we have spoken nothing but what is suitable unto the holiness of god and what indeed in such cases he hath declared that he will do . the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the introduction of a reason of what was spoken before ; but this is not all which he had discoursed on , on this subject ; but more particularly the reference he had made unto their own judgments , of what sore punishment was due unto apostates . thus it will be with them , thus you must needs determine concerning them in your own minds , for we know him with whom we have to do in these things . wherefore the apostle confirms the truth of his discourse , or rather illustrates the evidence of it , by a double consideration , ( . ) of the person of him who is , and is to be the sole judge in this case , who is god alone , for we know him . and ( . ) what he hath assumed unto himself , and affirmed concerning himself in the like-cases , which he expresseth in a double testimony of scripture . and then lastly , there is the way whereby our minds are influenced from this person and what he hath said , which is , that we know him . the first consideration confirming the evidence and certainty of the truth asserted , is the person of him who is the only judge in this case . i confess the pronoun herein is not exprest in the original , but as 't is included in the participle and article prefixed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that saith , who expresseth himself in the words ensuing . but it is evident that the apostle directeth unto a special consideration of god himself , both in the manner of the expression , and in the addition of those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the testimony which he writes immediately . if you will be convinced of a righteousness , and certainty of this dreadful destruction of apostates , consider in the first place the author of this judgment the only judge in the case ; we know him that hath said . i. there can be no right judgment made of the nature and demerit of sin , without a due consideration of the nature and holiness of god , against whom it is committed . fools make a mock of sin , they have no sense of its guilt , nor dread of its punishment . others have slight thoughts of it , measuring it only either by outward effects , or by presumptions which they have been accustomed unto . some have general notions of its guilt , as 't is prohibited by the divine law , but never search into the nature of that law with respect unto its author . such false measures of sin ruin the souls of men . nothing , therefore , will state our thoughts aright concerning the guilt and demerit of sin , but a deep consideration of the infinite greatness , holiness , righteousness , and power of god against whom it is committed . and hereunto this also is to be added , that god acts not in the effect of any of these properties of his nature , but on a preceding contempt of his goodness , bounty , grace and mercy ; as it is impossible that sin should come into the world but by the contempt of these things . antecedently unto all possibility of sinning , god communicates the effects of his goodness and bounty unto the creation ; and in those sins which are against the gospel , he doth so also of his grace and mercy . this is that which will give us a due measure of the guilt and demerit of sin : look upon it as a contempt of infinite goodness , bounty , grace , and mercy , and to rise up against infinite greatness , holiness , righteousness , and power , and we shall have a view of it as it is in it self . ii. under apprehensions of great severities of divine judgments , the consideration of god the author of them , will both relieve our faith , and quiet our hearts . such instances are given of the eternal casting off multitudes of angels , on their guilt in one sin ; the woful sin of adam , and the ruine of his posterity , even of those who had not sinned after the similitude of his transgression ; the destruction of the old world by an universal flood ; as in the fire and brimstone that god rained from heaven upon sodom and gomorrah ; in the final rejection of the jews ; the dreadful overthrow of the city and temple by fire ; in the eternity of the torments of impenitent sinners . in all these things and others that seem to have any thing of the same kind with them , we shall need nothing to give the most full satisfaction unto our souls , if we know him who hath said , vengeance is mine , i will repay it . this consideration is confirmed by a double testimony , wherein god assumeth unto himself that which will give assurance of the punishment of apostates . and we may consider concerning these testimonies , ( . ) the apostles application of them unto his purpose , ( . ) the force that is in them unto that end . . they are both of them taken from deut. . , . but in that place they seem absolutely to intend vengeance and judgment on the adversaries of his people to make a way for their deliverance . but here they are applyed unto the final destruction of that same people , namely the jews , without hopes of deliverance . i answer , . that it is usual with the apostle in this epistle , and all other writers of the new testament to make use of testimonies out of the old , without respect unto the particular cases and designs which they are originally applyed unto ; but with regard unto the truth and equity contained in them ; whereon they are equally applicable unto all cases of a like nature . thus , saith he , god declares himself with respect unto his stubborn enemies , whence a rule is established , that he will deal so with all that are so , who are in the same circumstances with them of whom we speak . . what god speaks concerning his enemies , and the enemies of his people in covenant with him , is applicable unto that people it self , when they absolutely break and reject the covenant ; so was it done by these apostates , who thereon came into the room and place of the most cursed enemies of god and his people . and therefore god will be unto them what he was unto the worst of those his adversaries . . that which god properly in that place assumeth this title unto himself upon , is the cruelty and rage of those adversaries in the persecution and destruction of his people : and shall he not act in like manner towards them who murdered the lord jesus , and persecuted all his followers ? wherefore whatever frame of mind in god is represented in the scripture , as unto his indignation against the worst of sinners and his adversaries , is fully applicable unto these degenerate apostates . the first testimony in the original is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to me vengeance and recompence , which the apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the same purpose . recompence is the actual exercise of vengeance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vengeance , is the actual execution of judgment on sinners according unto their desert without mitigation of mercy . 't is an act of judgment , and wherever mention is made of it , god is still proposed as a judge , it being a just retribution , on the consideration of the demerit of sin as sin . . this vengeance god appropriateth the right of unto himself in a peculiar manner , as that which no creature in it's full latitude hath any interest in . see psal. . , . for it respects only sin in its own formal nature , as sin against god. ( . ) though men may inflict punishments on it , yet they do it principally on other accounts . whatever is of vengeance in punishment is meerly an emanation from divine constitution . ( . ) no creature can have the just measures of the desert of sin , so as to give it a just and due recompence . ( . ) the power of the creature cannot extend to the just execution of vengeance , sins deserving eternal punishment . ( . ) pure vengeance as vengeance , is not to be intrusted with our nature , nor would any man be able to manage it , but would fall into one excess or other , unto the ruine of his own soul. wherefore god hath reserved and included all vengeance unto himself , and all just , final retribution for and unto sin . although he hath allowed infliction of punishment on offenders in order unto the government and peace of the world in magistrates and publick persons ; yet as unto vengeance , as it denotes giving satisfaction to our selves in the punishment of others , it is forbidden unto all persons both private and publick . god in executing vengeance gives satisfaction unto his own infinite holiness , and righteousness , which makes it holy and just . men cannot give satisfaction unto themselves in punishment but it is unto their evil affections , which makes it useless and unjust . hence david blessed god that he had kept him from avenging himself on nabal . for there is no vengeance but what is exerted by a mans self , in his own case and cause : the judgment unto punishment is for others . wherefore the formal reason of the appropriation of all vengeance unto god is , that god alone can judge and punish in his own case , and unto his own satisfaction . he hath made all things for himself , and the wicked for the day of evil . . in this appropriation of vengeance unto god , there is supposed and included , that indeed there is vengeance with god , which in due time he will execute ; i will repay saith god. he doth oftentimes exercise great patience and forbearance , even then when vengeance might justly be expected and is called for ; how long doest thou not avenge our blood ? this commonly adds unto the security of wicked men , and they learn to despise the threatnings of all the judgments of god which they have deserved , pet. . , , , , . eccles . . . they are ready to conclude that either vengeance doth not belong unto god , or that it shall be executed when and where they are not concerned . but in all these cases god hath fixed a determinate time and season for the execution of deserved vengeance . hence he calls it the year of vengeance , and the day of recompence ; so here , i will repay it saith the lord : this being so , god having said that vengeance belongeth unto him , and that it is due unto provoking sins and sinners ; that it is in his power , and his alone to inflict it when and how he pleaseth , and that he will certainly do so ; in the assurance whereof the apostle adds that word , saith the lord , he will repay it ; it evidently follows , that in his appointed season , the day and year of vengeance , such horrible provoking sinners as were those treated of , must fall under the most severe punishment and that for evermore . the second testimony taken from the same place , is of the same importance with this , the lord shall judge his people . in deuteronomy it is applyed unto such a judgment of them as tends unto their deliverance . but the general truth of the words is , that god is the supream judge , he is judge himself . psal. . . this the apostle makes use of , concluding , that the righteousness of god , as the supream judge of all , obligeth him unto this severe destruction of apostates : for shall not the judge of all the world do right ? shall not he who is judg in a peculiar manner of those that profess themselves to be his people , punish them for their iniquities , especially such as break off all covenant-relation between him and them ? i. a due consideration of the nature of god , his office , that he is the judge of all , especially of his people , and that enclosure he hath made of vengeance unto himself under an irrevocable purpose for it's execution , gives indubitable assurance of the certain unavoyable destruction of all wilful apostates . all their security , all their presumptions , all their hopes will vanish before this consideration , as darkness before the light of the sun. ii. although those who are the peculiar people of god do stand in many relations unto him that are full of refreshment and comfort ; yet is it their duty constantly to remember that he is the holy and righteous judge even towards his own people . lastly , the ground of the application of these testimonies unto the present case , is that knowledge of god which they had unto whom he spoke , ( for we know him , ) you have the same sence of god , his holiness and truth as i have , and therefore it cannot be strange unto you , that he will deal thus severely with apostates ; you know who he is , how infinite in holiness , righteousness and power ; you know what he hath said in cases like unto this , namely , that vengeance is his , and he will repay it ; wherefore it must be evident unto you that these things will be as they are now declared . the knowledge of god in some good measure both what he is in himself , and what he hath taken on himself to do , is necessary to render either his promises or threatnings effectual unto the minds of men . verse . it is a fearful thing to fall into the hands of the living god. the apostle in these words winds up his whole argument against the wilful despisers of the gospel , taken from the nature and aggravations of that sin , with the severity of the punishment that would certainly befall them that are guilty thereof . and these words are , as an inference from them that go immediately before , so they are a recapitulation of all that he had spoken to this purpose . let men look to it , look to themselves , consider what they do , for it is a fearful thing , &c. there are three things in the words . ( . ) the description given of god with respect unto the present case , he is the living god. ( . ) the event of their sin with respect unto him , it is a falling into his hands . ( . ) the nature hereof in general , it is a fearful thing . . in what sence god is called the living god , and with respect unto what ends , hath been declared on chap. . . chap. . . in brief , this title is ascribed unto god principally on two accounts . ( . ) by way of opposition unto all dead and dumb idols , those whom the heathen worshipped ; and which are graphically described by the psalmist , ps. . , , , , . as also by the prophet , isa. . , , , &c. and this is to impress upon our minds a due sence of his glory , and eternal power , according as we are called to trust in him or to fear him . life is the foundation of power . he who hath life in himself , who is the cause of all life in all other things that are partakers of it , must be the only spring of infinite power . but god is here called the living god with respect unto his eternal power , whereby he is able to avenge the sins of men . indeed it calls to mind all the other holy properties of his nature , which are suited to impress dread or terror on the minds of presumptuous sinners , whose punishment is thence demonstrated to be unavoidable . he sees , and knows all the evil and malice that is in their sin and the circumstances of it . he is the god that liveth and seeth , gen. . . and as he seeth , so he judgeth , because he is the living god , which also is the ground of holy trust in him ; tim . . this name of the living god is full of terror or comfort unto the souls of men . . the event of the sin spoken against as unto its demerit , with respect unto god , is called falling into his hands . the assertion is general , but particularly applied unto this case by the apostle . to fall into the hands , is a common expression with reference unto any one falling into , and under the power of his enemies . none can be said to fall into the hands of god , as though they were not before in his power . but to fall into the hands of god absolutely , as it is here intended , is to be obnoxious to the power and judgment of god , when and where there is nothing in god himself , nothing in his word , promises , laws , institutions that should oblige him to mercy or a mitigation of punishment . so when a man falls into the hands of his enemies , between whom and him there is no law , no love , he can expect nothing but death . such is this falling into the hands of the living god ; there is nothing in the law , nothing in the gospel , that can be pleaded for the least abatement of punishment . there is no property of god that can be implored ; it is the destruction of the sinner alone whereby they will all be glorified . there is a falling into the hands of god that respects temporal things only , and that 's spoken of comparatively . when david knew that an affliction or temporal punishment was unavoidable , he chose rather to fall into the hands of god as unto the immediate infliction of it , than to have the wrath of men used as the instruments thereof , sam. . . but this appertains not unto our present purpose . . hereof the apostle affirms in general , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fearful , dreadful thing , that which no heart can conceive , nor tongue express . men are apt to put off thoughts of it , to have slight thoughts about it ; but it is and will be dreadful , terrible , and eternally destructive of every thing that is good , and inflictive of every thing that is evil , or that our nature is capable of . i. there is an apprehension of the terror of the lord in the final judgment , which is of great use unto the souls of men , cor. . . it is so to them who are not yet irrecoverably ingaged into the effects of it . ii. when there is nothing left of judgment , nothing remains but the expectation of it , its foreapprehension will be fill'd with dread and terror . iii. the dread of the final judgment where there shall be no mixture of ease , is altogether inexpressible . iv. that man is lost for ever who hath nothing in god that he can appeal unto ; nothing in the law or gospel which he can plead for himself ; which is the state of all wilful apostates . v. those properties of god which are the principal delight of believers , the chief object of their faith , hope , and trust , are an eternal spring of dread and terror unto all impenitent sinners ; the living god. vi. the glory and honour of the future state of blessedness and misery , are inconceivable either to believers or sinners . vii . the fear and dread of god in the description of his wrath , ought continually to be on the hearts of all who profess the gospel . herein by this general assertion , the apostle summs up , and closeth his blessed discourse concerning the greatest sin that men can make themselves guilty of , and the greatest punishment that the righteousness of god will inflict on any sinners . nor is there any reaching of either part of this divine discourse unto the utmost . when he treats of this sin and its aggravations , no mind is able to search into , no heart is able truly to apprehend the evil and guilt which he chargeth it withal . no one can express or declare the least part of the evil which is comprised in every aggravation which he gives us of this sin . and in like manner concerning the punishment of it he plainly intimates , it shall be accompanyed with an incomprehensible severity , dread , and terror . this therefore is a passage of holy writ which is much to be considered , especially in these days wherein we live , wherein men are apt to grow cold and careless in their profession , and to decline gradually from what they had attained unto . to be useful in such a season it was first written ; and belongs unto us no less than unto them unto whom it was first originally sent . and we live in dayes wherein the security and contempt of god , the despite of the lord christ and his spirit , are come to the full , so as to justifie the truth that we have insisted on . verse xxxii , xxxiii , xxxiv . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . verse , , . but call to remembrance the former days , in which after ye were illuminated , ye endured a great fight of afflictions : partly whilest ye were made a gazing-stock , both by reproaches and afflictions , and partly whilest ye became companions of them that were so used . for ye had compassion of me in my bonds , and took joyfully the spoyling of your goods , knowing in your selves , that ye have in heaven a better , and an enduring substance . the words in their coherence intimated in the adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but , have respect unto the exhortation laid down v. . all the verses interposed contain a dehortation from the evil which they are warned of . hence the apostle returns unto his former exhortation unto the duties recommended unto them , and perseverance therein , against all the difficulties which they might meet withal , wherewith others were turned into destruction . and the present argument which he makes use of unto this purpose is this now mentioned . and there are in the words , . a direction unto a means useful unto the end of his exhortation , call to mind the former dayes . . a description of those days which he would have them to call to mind : ( . ) from the season of them , and their state therein , after they were enlightned . ( . ) from what they suffered in them , a great fight of afflictions , which are enumerated in sundry instances , v. . ( . ) from what they did in them , v. . with respect unto themselves and others . ( . ) from the ground and reason whereon they were carried chearfully through what they suffered and did , knowing in your selves . . there is the prescription of the means of this duty , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we have well rendred , call to mind . it is not a bare remembrance he intends , for it is impossible men should absolutely forget such a season . men are apt enough to remember the times of their sufferings , especially such as are here mentioned , accompanied with all sorts of injurious treatments from men . but the apostle would have them so call to mind , as to consider withal what supportment they had under their sufferings , what satisfaction in them , what deliverance from them , that they might not despond upon the approach of the like evils and trials on the same account . if we remember our sufferings only as unto what is evil and afflictive in them , what we lose , what we endure and undergoe ; such a remembrance will weaken and dispirit us , as unto our future trials . hereon many cast about to deliver themselves for the future by undue means and sinful compliances , in a desertion of their profession , the thing the apostle was jealous of concerning these hebrews . but if withal we call to mind what was the case for which we suffered , the honour that is in such sufferings out-ballancing all the contempt and reproaches of the world , the presence of god enjoyed in them , and the reward proposed unto us ; the calling them to mind will greatly strengthen us against future trials ; provided we retain the same love unto , and valuation of the things for which we suffered , as we had in those former days . and these various events we find exemplified every day . some who have endured trials , and came off from them , do grow immediately more wary as they suppose , and more cold really as unto the causes of their sufferings . the remembrance of what was afflictive in their trials , fills them with fear of the like exercise again . hence they grow timerous and cautious as to all duties of religion , and the worship of god , which may expose them unto new sufferings ; and then some of them by degrees fall absolutely off from attendance unto them ; as it was with some of these hebrews . such as these call to mind only that which is evil and afflictive in their sufferings ; and taking the measure thereof in the counsel or representation made of it by flesh and blood , it proves unto their dammage , and oft-times unto their eternal ruine . others who call to mind with their sufferings , the causes of them , and the presence of god with them therein , are encouraged , emboldened and strengthned unto duty with zeal and constancy . a wise management of former experiences is a great direction and encouragement unto future obedience . . as to the object of this duty , the apostle so expresseth it , call to mind the former days . it is uncertain what times or seasons the apostle doth peculiarly intend . besides those continual hazards they were in from their adversaries , and the occasional sufferings that they were exposed unto ; they seem to have had some special seasons of persecution before the writing of this epistle . the first was in the stoning of stephen , when great persecution rose against all the church , and extended it self unto all the churches of christ in that nation , wherein our holy apostle himself was highly concerned , acts . . chap. . . ch . . . ch . . , . and the other was on the occasion of this apostle himself ; for upon his last coming to jerusalem , after his great successes in preaching the gospel among the gentiles , the whole body of the people was fill'd with rage and madness against him and all the other disciples . it is no doubt , although express mention be not made of it , but that at that time the rage and cruelty of the priests and the multitude , did put forth themselves unto a general persecution of the church . and this season he seems to reflect upon in particular , because he mentions his own bonds at that time , and their compassion with him . however , certain it is , that all the churches of judea had suffered those things here mentioned from their countrey-men , as the apostle himself declares , thess. . . at this present time they seemed to have had some outward peace . the occasion whereof were the tumults and disorders which were then growing in their whole nation . their own intestine discords , and the fear of outward enemies , by which they were shortly utterly destroyed , diverted them from prosecuting their rage for a season against the church . and it may be some began to grow careless and secure hereon ; as we are generally apt to do , supposing that all will be serene when one or another storm is over . these therefore the apostle doth press unto such a remembrance of former trials as might prepare for those that we are to expect ; for as he tells them , they had still need of patience , v. . . there is a description of these former days from their state and condition in them , the days in which they were inlightned , or rather , in which having been inlightned . the mention of this their illumination , being in a tense of the time past , manifests that their inlightning did precede those days of their sufferings . but yet the expression is such as argues a nearer conjunction or concurrence between those two things , their illumination , and these dayes of affliction ; the one followed as it were immediately on the other . this inlightning was that work of gods grace mentioned , pet. . . their translation out of darkness into his marvellous light . they were naturally blind , as were all men , and peculiarly blinded with prejudices against the truth of the gospel . therefore when god by his effectual call delivered them out of that state of darkness , by the renovation of their understandings , and the removal of their prejudices ; the light of the knowledge of god shining into their hearts , is this illumination , the saving sanctifying light which they received at their first effectual call , and conversion to god. this spiritual change was presently followed with days of affliction , trouble , and persecution . in it self it is , for the most part , accompanied with joy , delight , zeal , and vigorous acting of faith and love ; pet. . . for , ( . ) god did usually grant unto believers some secret pledge and sealing of his spirit which fill'd them with joy and zeal ; eph. . . ( . ) their own hearts are exceedingly affected with the excellency , glory , and beauty of the things revealed unto them , of what they now see perfectly , whereunto they were before in darkness , that is , the love and grace of christ jesus in the revelation of himself unto them . ( . ) all graces are new and fresh , not yet burdened , clogged , or wearied by temptations , but are active in their several places ; hence frequent mention is made of and commendation given unto the first love of persons and churches . this was the state and condition of those hebrews , when the days of tryal and affliction came upon them , it was immediately after their first conversion unto god. and 't is usual with god thus to deal with his people in all ages . he no sooner calls persons to himself , but he leads them into the wilderness . he no sooner plants them , but he shakes them with storms , that they may be more firmly rooted . he doth it , ( . ) utterly to take off their expectations from this world , or any thing therein . they shall find that they are so far from bettering their outward estate in this world by cleaving unto christ and the church , as that the whole rage of it would be stirr'd up against them upon that account , and all the things enjoyed in it be exposed unto ruine . this the lord christ every where warned his disciples of , affirming that those who are not willing to renounce the world , and to take up the cross , did not belong unto him . ( . ) for the tryal of their faith . pet. . , . ( . ) for the glory and propagation of the gospel . ( . ) for the exercise of all graces . ( . ) to breed us up into the military discipline of christ , as he is the captain of our salvation . they who pass through their first trials , are christs veterans on new attempts . i. all men by nature are darkness and in darkness . ii. saving illumination is the first fruit of effectual vocation . iii. spiritual light in its first communication puts the soul on the diligent exercise of all graces . iv. 't is suited unto the wisdom and goodness of god , to suffer persons on their first conversion to fall into manifold trials and temptations . this was the state of the hebrews in those days which the apostle would have them call to mind . but the words have respect unto what follows immediately , which you endured . the description of this state and condition , namely , that they were inlightned , is interposed for the ends we have spoken unto . wherefore the season he would have them call to remembrance , is described by what they suffered therein . this as was observed he expresseth two ways . ( . ) in general , ( . ) in particular instances . the first in these words , ye endured a great fight of afflictions . ( . ) that which he would have them to mind is affliction . ( . ) the aggravation of it , it was a great fight of afflictions . ( . ) their deportment under it , in that they endured them . . we render this word by afflictions , although by the particulars mentioned afterwards , it appeared it was persecutions from men , that the apostle only intended . and if we take afflictions in the ordinary sence of the word , for chastisements , corrections and trials from god , it is true , that mens persecutions are also gods afflictions , with the special end of them in our trials ; we are chastned of the lord , that we may not be condemned with the world . god used them as his furnace , and fining pot for the trial of their faith which is more pretious then gold . and under all persecutions we are to have a special regard unto the immediate hand of god in such afflictive trials . this will keep us humble , and in a constant subjection of our souls unto god , as the apostle declares , chap. . but the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is properly sufferings . the same word that the apostle useth to express the sufferings of christ , chap. . . chap. . . it 's a general name for every thing that is hard and afflictive unto our nature , from what cause or occasion soever it doth arise . even what wicked men undergo justly for their crimes is what they suffer , as well as what believers undergo for the truth and profession of the gospel . materially they are the same , pet. . , , . it is therefore the general name of all the evils , troubles , hardships , distresses , that may befall men upon the account of their profession of the truth of the gospel . this is that which we are called unto , which we are not to think strange of . our lord jesus requires of all his disciples , that they take up their cross , to be in a continual readiness to bear it , and actually so to do as they are called . and there is no kind of suffering but is included in the cross. he calls us indeed unto his eternal glory , but we must suffer with him , if we desire to reign also with him . . of these trials , afflictions , persecutions they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that labour and contention of spirit , which they had in their profession , with sin and sufferings , is expressed by these words ; which set forth the greatest , most earnest , vehement actings and endeavours of spirit that our nature can arise unto . it is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place , and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . see tim. . . cor. . . the allusion is taken from their striving , wrestling , fighting , who contended publickly for a prize , victory and reward , with the glory and honour attending it . the custom of the nations as then observed , is frequently alluded unto in the new testament . now there was never any way of life wherein men voluntarily or of their own accord engaged themselves into such hardships , difficulties and dangers , as that , when they contended in their games and strivings for mastery ; their preparation for it was an universal temperance , as the apostle declares , cor. . . and an abstinence from all sensual pleasures ; wherein they offered no small violence unto their natural inclinations and lusts. in the conflicts themselves , in wrestling , and fighting , with the like dangerous exercises in skill and strength , they endured all pains , sometimes death it self . and if they failed or gave over through weariness , they lost the whole reward that lay before them . and with words , which signify all this contest , doth the holy ghost express the fight or contention which believers have with sufferings . there is a reward proposed unto all such persons in the promises of the gospel , infinitely above all the crowns , honours and rewards proposed unto them in the olympick games . no man is compelled to enter into the way or course of obtaining it , but they must make it an act of their own wills and choice , but unto the obtaining of it they must undergo a great strife , contention , and dangerous conflict . in order hereunto three things are required . ( . ) that they prepare themselves for it , . cor. . . self-denial , and readiness for the cross , contempt of the world , and the enjoyments of it , are this preparation ; without this we shall never be able to go through with this conflict . ( . ) a vigorous acting of all graces in the conflict it self , in opposition unto and destruction of our spiritual and worldly adversaries ; eph. . , , . heb. . . he could never prevail nor overcome in the publick contests of old , who did not strive mightily , putting forth his strength and skill , both to preserve himself , and oppose his enemy . nor is it possible that we should go successfully through with our conflict , unless we stir up all graces , as faith , hope , trust , unto their most vigorous exercise . ( . ) that we endure the hardship , and the evils of the conflict with patience and perseverance , which is that the apostle here specially intends . this is that which he commends in the hebrews with respect unto their first trials and sufferings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you endured , and bare patiently , so as not to faint or despond , or to turn away from your profession . they came off conquerers , having failed in no point of their conflict . this is that which they were called unto , that which god by his grace enabled them to , and through which they had that success which the apostle would have them to call to remembrance , that they might be strengthened and encouraged unto what yet remains of the same kind . this hath been the lot and portion of sincere professors of the gospel in most ages . and we are not to think it a strange thing , if it come to be ours in a higher degree than what as yet we have had experience of . how many ways god is glorified in the sufferings of his people , what advantages they receive thereby , the prevailing testimony that is given thereof unto the truth and honour of the gospel , are commonly spoken to , and therefore shall not be insisted on . verse . partly whilest ye were made a gazing-stock , both by reproaches and afflictions , and partly whilest ye became companions of them that were so used . having mentioned their sufferings , and their deportment under them in general , he distributes them into two heads in this verse : the first is what immediately concerned their own persons ; and the second , their concernment in the sufferings of others , and their participations of them . this distribution is exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on this hand and that . the whole of their sufferings was made up of various parts , many things concurred thereunto ; they did not consist in any one trouble or affliction , but a confluence of many , of various sorts did meet in them . and this indeed is for the most part the greatest difficulty in sufferings : many of them come at once upon us , so that we shall have no rest from their assaults . for it is the design of satan and the world on these occasions to destroy both soul and body , and unto that end he will assault us inwardly by temptations and fears , outwardly in our names and reputations , and all that we are or have . but he that knows how to account all such things but loss and dung , for the excellency of the knowledge of christ jesus , is prepared for them all . what referrs unto the first part is their suffering in their own persons ; and herein he declares both what they suffered , and the manner how . that which they suffered was reproaches and afflictions , and for the manner of it , they were made a gazing stock unto other men . the first thing wherein they suffered was reproaches , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a great aggravation of sufferings unto ingenuous minds . the psalmist in the person of the lord christ himself complains that reproaches had broken his heart , psal. . . and elsewhere , frequently he complaineth of it as one of the greatest evils he had to conflict withal . it is that kind of reproach which proceeds from malicious hatred , and is accompanied with contempt and scorn , and vents it self in all manner of obloquies , or hard speeches , such as those mentioned , jude v. . and the nature of it is fully declared by the prophet , jer. . , , . and there are two branches of reproaches : ( . ) false accusations , or charging of men with things vile and contemptible , such as will expose them unto publick scorn and rage ; they shall speak all manner of evil of you falsly ; wherein you are evil spoken of as evil doers . so they reproached the person of jesus christ himself , they said he was a malefactor , an evil doer , a seditious person , a glutton , a wine-bibber , a seducer , one that had a devil , and thereby stirred up the rage , hatred , and contempt of the people against him . so they reproached the primitive christians among the pagans , namely , that they were atheists , confederating themselves for adulteries , incest , murder , and sedition , under which notion they slaughtered them as beasts of the field . and the like reproaches have been cast on the professors of the gospel in all ages . ( . ) those reproaches consist in the contempt that is cast upon what is true , and what in it self is holy , just , good , and praise-worthy . they reproached them with their faith in christ , with their worship of him , in owning his authority . this in it self was their honour and their crown . but as it was managed with hatred and blasphemy , as it was confirmed by the common consent of all , as it received strength and countenance from their sufferings , wherein they esteemed them punished for their sins and impieties , it added unto their distress . for men thus to be traduced , aspersed , and charged , partly with things infamous , base , vile , partly by contempt and scorn cast on what they do own and profess , by their friends , neighbours , relations , and the multitude of the people , in order to their further hurt and ruin , that they may be looked on and judged as persons meet to be destroyed , not suffered to live on the face of the earth , it is a great suffering , and difficulty to be endured and undergone . therefore all those that make profession of the name of christ and the gospel ought to look and provide for such things . . take heed of so much softness and tenderness of nature , that may give too deep a sense of reproach , scorn , and shame ; which may give too deep an entrance unto these things into your minds , being such as will weaken them in their duties . this ordinarily is a frame and disposition of mind that lies at the next door to vertue , to modesty , to humility , and the like ; but in this case it lies at the next door to diffidence , despondency , and carnal fears . we are in this case to harden our countenances , and to set our faces as a flint and adamant , so as to despise all reproaches and scorns on the account of our profession . . it is required , that we do not put too much value on our names and reputations in the world . a good name is a precious oyntment , it yields a good savour , but it is so only with these two limitations . ( . ) that it is obtained by things that are really good and praise-worthy ; for some have made their names famous and acceptable to the multitude by ways and actions that have really nothing praise-worthy in them . and , ( . ) that they be good men who esteem their name to be good . laudari volo , said one , sed à viro laudato . to have a good report amongst an evil multitude , is of no advantage . yet are some men very tender herein , they would be praised , and spoken well of by the many ; at least they would not be spoken evilly or contemptuously of . but if we have not an under-valuation of our names and reputations universally in respect unto christ and the gospel , if we are not contented to be made as the filth and 〈…〉 scouring of all things , it will greatly disadvantage us in the time of sufferings . and therefore in the providence of god frequently it falls out , that if there be any thing that is unto us as the apple of our eye , that of all we should be tender of our names and reputations in , this shall be peculiarly attempted and reproached . . that they do not think that any new thing befalls them when they are reproached . no , not when the reproaches are new , and such as never were cast on any that went before them . for the stores of reproach , and false accusations in the treasury of satan , and hearts of wicked men , will never be exhausted . . know that where reproach goes before , persecution will follow after , in the course of the world . it thunders in reproaches , and fails in a storm of persecution . these sufferings consisted in afflictions ; these afflictions did partly ●●sue upon , and partly accompany these reproaches . for those who endeavour to bring men under contempt by reproaches , will not fail to reproach them under their sufferings . therefore do we render the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by both , referring both the reproaches and afflictions unto their being made a gazing-stock . and the word is of a large signification , denoting every thing that is evil and grievous to us in any kind . but as it is distinguished from reproaches , it denotes suffering in their persons or enjoyments ; an instance whereof he gives in the next verse , in the spoyling of their goods . . the manner of their suffering of these things , it is said they were made a gazing-stock , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 't is properly spoken of them who were brought on the publick stage or theater in any city , and there exposed unto all sorts of evils and punishments . and it was the way of the highest and most capital punishment . for when guilty persons were cast unto beasts to be devoured , it was in the theater , where they were made a spectacle unto the people , or a gazing-stock , but the apostle limits the suffering of the hebrews unto reproaches and afflictions ; they had not yet resisted unto blood . so at ephesus they drew gaius and aristarchus into the theater , with an intention to destroy them ; acts . . but yet neither doth it necessarily follow , that those spoken of were actually or solemnly carried into any theater , there to be reproached , then destroyed . but because the theater was the place where persons were publickly exposed to be looked upon with scorn and contempt ; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to signifie mens being so exposed , and made a spectacle , in any place , on any occasion . and this is the meaning of the phrase used by the apostle , cor. . . no more is required hereunto , but that they were publickly , and in the sight of all that had occasion or opportunity to behold them , exposed unto these things . so was it with them , when they halled men and women out of their meetings , who being dragged , or driven in the streets , were committed some of them into prisons , acts . . then were they loaden with all manner of reproaches , and made a gazing-stock to all that were about them . this way and manner of their suffering was a great addition to it , and an aggravation of it . it requireth excellent actings of faith , and spiritual courage , to carry ingenuous persons above this publick contest . but their cause and their example were sufficient to support them , and enable them unto this duty . i. all temporary sufferings in all their aggravating circumstances , in their most dreadful preparation , dress , and appearance , are but light things in comparison of the gospel and the promises thereof . ii. there is not any thing in the whole nature of temporary sufferings , or any circumstance of them , that we can claim an exemption from , after we have undertaken the profession of the gospel . this was the first part of the contention with sufferings , which those hebrews had undergone . the other part of their sufferings was , that they became the companions of them that were so used . they not only suffered in themselves , on what they gave occasion unto , by their own profession of the gospel , and practice of its worship ; but also came into a fellowship of sufferings with them that were so used as they were . and we may consider , ( . ) who those are that were so used . ( . ) how they became their companions in that condition . ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the word signifies the way , manner , and course of our conversation in the world. and in that sence the sufferings of these persons is included as the effect in the cause . they so walked in the world as to be exposed to sufferings . we take the word in a passive sence , and render it so used , used after the same manner which you were . it is also used for to be tossed , overturned , oppressed ; which is the sence of it in this place . but the apostle writing unto the whole church of the hebrews , we may enquire who they were who were used in this manner with them , for they seem to be distinguished from them unto whom he wrote . and , ( . ) it is not impossible but the apostle might have respect unto those that were sober and moderate amongst the jews themselves . for things were now come unto that confusion in jerusalem and in all judea , that all such persons were continually exposed unto the violence and rage of robbers , oppressors , and seditious villains . the christians , being of the same conversation with them , were not known by the multitude , nor distinguisht from them . it is not therefore unlikely that they might suffer with them in those publick violences , which being not immediately for the profession of the gospel , they are said in what they so underwent , to be made the companions of others . or , ( . ) respect may be had unto the sufferings of christians in other places up and down the world , which they heard of , and were in no small measure affected with . but this was not peculiar unto the church of the hebrews ; and so not likely to be peculiarly ascribed unto them . or ( . ) it may be respect is had unto some that had suffered amongst themselves at jerusalem , or in other places of judea , who were their countrey-men , yet belonged not unto the stated church of christ in the place unto which he wrote at present . and this hath countenance given it from the next verse ; where it seems to be given as an instance of their being made companions of them that suffered , in that they had compassion of the apostle himself in his bonds , and such was the condition of others . but i am rather inclined unto a double distribution of things and persons in the text , both included in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that of things is actual suffering , and a participation of the suffering of others . that of persons is this , that all those unto whom he wrote , did not actually in their own persons suffer the things which he speaks of , but some of them did so suffer , and the rest of them were companions with them that did so suffer . and for the most part it so falls out in the fiercest persecution of the gospel . all individual persons are not called forth unto the same actual sufferings ; some in the providence of god , and through the rage of men are singled out for trials ; some are hid , or do escape , at least for a season , and it may be are reserved for the same trials at another time . so it may be said of the whole church , that they endured a great fight of afflictions , while some of them were a gazing-stock , &c. and others of them were companions of them who were so used . it is reserved unto the soveraign pleasure of god to measure out unto all professors of the gospel their especial lot and portion as unto trials and sufferings , so as that none ought to complain , none to envy one another . hence it appears in what sence those who suffered not in their own persons , were made companions of them who did so , whereby the whole church partook of the same troubles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( . ) they were made so by their common interest in the same cause for which they suffered . ( . ) by their apprehension that the same sufferings would reach unto themselves , seeing there was the same cause in them as in others . ( . ) by their sorrow , trouble , and compassion for the suffering of the members of the same head and body with them . ( . ) by all duties of love and affections which they discharged in owning and visiting of them . ( . ) by the communication of their goods , and outward enjoyments unto them , who had suffered the loss of their own , so were they made their companions . verse . for ye had compassion of me in my bonds , and took joyfully the spoyling of your goods , knowing in your selves that ye have in heaven a better and an enduring substance . having distributed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of believers into two heads : ( ) what they underwent some of them , at least in their own persons ; and ( . ) what befell them with respect unto others , suffering in the same cause with themselves . in this verse the apostle gives an especial instance of each kind , only he inverts the order , wherein he had before layd them down . for whereas he first mentioned what they suffered in themselves , and then what they accompanied others in ; here he insisteth of the latter of them in the first place , they had compassion of him in his bonds ; and of the former in the latter place , and took joyfully the spoyling of their goods . but he adds unto both the frame of their minds in what they did and suffered . as unto others , they were their companions in sympathy and compassion , and as unto their own losses , they them took joyfully . of the first , the apostle gives an instance in himself , ye had compassion of me in my bonds . and this he affirms as a proof and confirmation of what he had spoken before concerning their being made companions of them that suffered . this is exprest in the introductive particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for even you had , as for example sake . i have proved before the apostle paul was the author of this epistle , and this very passage is sufficient to confirm it . for who else could there be , whose bonds for the gospel were so known , so famous among the believers of the jews as his own . for the other persons , who some would needs fancy to be writers of this epistle , as luke , barnabas , and clemens , there 's nothing in the scripture or ecclesiastical story of any of their bonds in judea , whereof it is plain that he here speaketh . but the sufferings of our apostle in this kind of bonds and imprisonment were peculiar above any other apostles whatsoever . hence he stiles himself in particular philem. . the bond-man for christ , and gloried in his bonds as his peculiar honour , acts . . an ambassador in bonds , eph. . . so phil. . . and . , , . col. . . which he desired the church to remember him in , col. . . tim. . . wherefore his bonds being singularly and above all others so known , so famous , so useful , such a subject of the churches prayers , and of their faith , having been begun and long continued among those hebrews , and being spoken of by him as a matter known unto them all , 't is unreasonable to suppose that any other is intended . of what sort or kind the sufferings of any that god employs in the ministry of the gospel shall be , is in his soveraign disposal alone . and in this apostle unto whom as being the apostle of the gentiles , god had designed more work and travelling up and down the world , than unto any of the other , it may be unto them all ; yet god was pleased that much of his time should be spent in bonds and imprisonments . but although the principal reason hereof must be left hid in the wisdom and soveraign good pleasure of god ; yet we may see that two inestimable advantages did redound unto the church thereby . for , ( . ) his bonds being first at jerusalem , and afterwards at rome , as acts . . the two capital cities and seats of the jews and gentiles ; and he being called out to plead the cause of the gospel openly and publickly , the report of it was carried all the world over , and occasion given unto all sorts of men to inquire what it was , that a man remote from the suspicion of any crime , did suffer such things for . i no way doubt but that multitudes by this means were brought to make inquiry after , and into the doctrine of the gospel , which otherwise would have taken no notice of it . see eph. . , , , , . and , ( . ) during his confinement under those bonds , the holy ghost was pleased to make use of him in writing sundry of those blessed epistles which have been the light and glory of the gospel in all ages . wherefore let every one of us be content and rejoyce in what may soever god shall be pleased to call us to suffer for the truth of the gospel . for although it may seem outwardly to be of the greatest advantage thereunto , which is the only thing we would desire , that we might enjoy our liberty ; yet god can and will make them subservient unto his own glory , wherein we ought to acquiesce . secondly , he expresseth the concernment of these hebrews in those bonds of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they suffered together with him therein . they were not unconcerned in his sufferings , as being satisfied with their own freedom , as is the manner of some . now compassion consists in these things . ( . ) a real condolency , grief , and trouble of mind for the bonds of others , as if we our selves were bound . ( . ) continual prayers for their relief , supportment , and deliverance ; as it was with the church in the case of peter in his bonds , acts . ( . ) a ministration unto them , as unto the things that may be outwardly wanting , as many did to paul , acts . . ( . ) the owning and avowing of them , as not being ashamed of their chains , bonds , or sufferings , tim. . , . ( . ) a readine to undergo hazards , difficulties and dangers , for them who are called thereunto , rom. . . it is not a heartless , fruitless , ineffectual pity that the apostle intends ; but such a frame of mind that hath a real concernment in the sufferings of others , and is operative in these and the like duties towards their good . these things are required in us towards all those who suffer for the gospel , according as we have oportunity for their exercise . where this is wanting we can have no solid evidence of our being one with them in the same mystical body . the remembrance of this frame , and the discharge of all those duties towards them who have suffered , is of singular use to prepare our minds for , and to confirm our hearts in our own sufferings when they do approach . . he minds them of their deportment under their own sufferings , they took joyfully . that which they suffered in was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their outward substance , and present enjoyments : it is extended unto houses , lands , possessions , whatever rightfully belongs unto men and is enjoyed by them . but it is especially applied unto things of present use , as the goods of a mans house , his money , corn , or cattel , which are more subject to present rapine and spoil , than other real possessions , lands or inheritances . these are the things of mens present supportment without which ordinarily they cannot live nor subsist . and therefore in persecutions , the enemies of the gospel do usually fall on these in the first place , as supposing that the loss of them will reduce their owners unto all sorts of extremity , especially when they have no pretence or warranty as yet to destroy their persons . they will take , from them the bread that they should eat , the clothes that they should wear , the beds whereon they should lye , whatever is of use unto them and their families . and this must needs be a sore trial unto men , when not only themselves , but their relations also , their wives and children , some perhaps in their infant age , are reduced unto all extremities . the way whereby they were deprived of their goods was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was by rapine and spoil . what pretence of law , or constitution of the rulers they who did it , had for what they did , i know not ; but the way of execution was with savage rapine and spoil , as the word signifies . they violently tare away from them what they did enjoy ; not aiming to take all the spoil meerly unto their own advantage , wherewith yet the minds of some cursed enemies are influenced , but at the satisfaction of their rage and malice , in the ruine of the saints of christ. this it seems had been the state of things with these hebrews , which was now passed over for that season , but in all probability would quickly again return , as the warning here given them by the apostle did plainly intimate . and it is the way of the world in such persecutions , after they have vented their rage and malice for a while , and satisfied themselves with their own cruelty , to give over until some new cause , pretence , or new instigation of the devil sets them a work again . . the frame of mind in the hebrews as unto this part of their suffering is , that they took their losses and spoiles with joy . nothing doth usually more affect the minds of men than the suddain spoiling of their goods , what they have laboured for , what they have use for , what they have provided for themselves and their families . we see in ordinary cases what wailings and lamentatious do accompany such occasions . but these hebrews received and accepted of this rapine of their goods , not only patiently and chearfully ; but with a certain peculiar joy . the ground whereof the apostle declares in the close of this verse , knowing in your selves , that ye have in heaven a better and an enduring substance . some copies of the original , and some antient translations , as the vulgar latin , read the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and i suppose the difference arose from the order of the words in the text , or the placing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not immediately after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but interposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between them . hence the words may be rendred as we do , knowing in your selves that you have a better substance , or as they lye in the original knowing that ye have a better substance in your selves . in this latter way it is evident that there is no place for that addition in heaven , which is necessary in the former . for it is not proper to say , knowing that you have in your selves in heaven , though it be most proper to say , knowing in your selves that you have in heaven . i confess i should absolutely imbrace the latter reading , knowing that you have in your selves , and so leave out that , in heaven , for evident reasons , did not the authority of the most antient copies and translations of the best note require the retaining of it . however , i shall open the words according to both readings . . knowing that we have in our selves . the things which they had lost , were their goods , or their substance , as they are called , luke . . unto these he opposeth the substance , which of what nature it is , he declares in comparison with those other goods . those other goods were so theirs , as that they were without them , things lyable unto rapine and spoyl , such as they might be , such as they were deprived of ; men could and men did take them away . but this substance is in themselves , which none could take away from them , none could spoil them of . such is the peace and joy that our lord jesus christ gives unto his church here below , john . . chap. . . and if the substance , here intended , be that which was in themselves , in opposition unto those external goods , which they might be , and were deprived of , then it is that subsistence in the soul and unto the experience of believers , which faith gives unto the grace and love of god in christ jesus , with all the consequents of it here and for evermore . this is that which comforts believers under all their troubles , this fills them with joy unspeakable and full of glory , even in their sufferings . this will make them to take joyfully the spoiling of their goods , when they lay it in the ballance against them . in this sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth an assurance arising from experience , as the word is often used . they knew they had it in themselves , from the powerful experience which faith gave them of it . so the whole of it is intended , and at large explained by the apostle , rom. . , , , , . faith gives us justification before god , access unto him , and acceptance with him , and therewithal gives joy and rejoycing unto the soul ; and this it doth in an especial manner under tribulations and sufferings , enabling men to take joyfully the spoiling of their goods , for it stirreth up all graces in such a condition unto their due exercise issuing in a blessed experience of the exellency of the love of god , and of his glory in christ with a firm and stable hope of future glory . yea and by these things doth the holy ghost shed abroad the love of god in our hearts , which will give joy in any condition . and this substance hath both the qualifications here assigned unto it . ( . ) it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , better , more excellent , incomparably so , than the outward goods that are subject to rapine and spoil . and it is ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abiding , that which will not leave them in whom it is , can never be taken from them . my joy shall no man take from you . faith giving an experience of the excellency of the love of god in christ and of the grace received thereby , with its incomparable preference above all outward perishing things , will give joy and satisfaction in the loss of them all , upon the account of an interest in these better things . if we follow the ordinary reading and retain those words , in heaven , the whole must be somewhat otherwise expounded . for it is not the grace of faith but hope that is expressed . and , ( . ) that expression of knowing in your selves , declares the evidence they had of the grounds whereon they rejoyced in the spoiling of their goods . it was manifest and evident unto themselves . the world looked on them under another notion , they took them , and declar'd them to be persons who deserved all manner of evil in this world , and such as would perish for ever in that which is to come . so they did to christ himself , when they reproached him with his trust in god when he was on the cross. in this case the apostle doth not direct them unto any outward defence of themselves , but only unto the uncontrollable evidence , which they had in themselves , of future glory . and this they had , ( . ) from the promises of christ : ( . ) from the testimony and witness of the holy ghost . ( . ) from the experience which they had of the beginnings and first-fruits of this glory in themselves . faith in and by these means will give an infallible evidence of heavenly things , secure against all opposition ; and in all these things it works by hope , because it respects things that are future . . this substance is said to be in heaven , it is there prepared , there laid up , there to be enjoyed . wherefore it compriseth the whole of the future state of blessedness ; and 't is well called substance , as 't is also riches , and an inheritance , or a weight of glory ; for in comparison of it , all other things temporary have no substance in them . . they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have this substance , not in present possession , but in right , title , and evidence . they know in themselves that they had an undeniable title unto it , which none could deprive them of , but that they should certainly enjoy it in the appointed season . wherefore they are said to have it , ( . ) because it is prepared for them in the will , pleasure and grace of god. it is your fathers pleasure to give you the kingdom . ( . ) because 't is purchased for them by the blood of christ ; he hath purchased , or obtained eternal redemption . ( . ) 't is promised unto them in the gospel . ( . ) it is secured for them in the intercession of christ. ( . ) granted unto them in the first-fruits . ( . ) all this is confirmed unto them by the oath of god. the first-fruits they had in possession and use , the whole in right and title : and continual application of it was made unto their souls by the hope which will not make ashamed . . how this substance is better then outward enjoyments , and abiding , needs not to be explained , they are things in themselves so plain and evident . this two-fold interpretation of the words is so far coincident and agreeing in the same sence in general , that we may draw our observations from both or either of them . as , i. it is the glory of the gospel , that it will on a just account , from a sense of and interest in it , give satisfaction and joy unto the souls of men in the worst of sufferings for it . ii. it is our duty to take care that we be not surprized with outward sufferings , when we are in the dark as unto our interest in these things . this may often fall out through our carelesness , negligence , and want of keeping our garments about us in our walk before god : they rejoyced as knowing they had in themselves , which otherwise they could not have done . iii. internal evidences of the beginnings of glory in grace , a sense of gods love , and assured pledges of our adoption , will give insuperable joy unto the minds of men under the greatest outward sufferings . iv. it is our interest in this world , as well as with respect unto eternity , to preserve our evidences for heaven clear and unstain'd , so that we may know in our selves ; which is the ground of this great duty . v. there is a substance in spiritual and eternal things , whereunto faith gives a subsistence in the souls of believers . see chap. . . vi. there is no rule of proportion between eternal and temporal things . hence the enjoyment of the one will give joy in the loss of the other . verse xxxv , xxxvi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . verse , . cast not away therefore your confidence , which hath great recompence of reward . for ye have need of patience , that after ye have done the will of god , ye might receive the promise . in these two verses there is an inference from his former argument , and a confirmation of it from the necessity of what is required thereunto . the first in ver . . wherein the apostle gives us the peculiar design , use , and force of the preceding exhortation unto the consideration of what they had suffered in and for the profession of the gospel . and there is in the words , ( . ) a note of inference from the foregoing discourse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore . ( . ) a grace and duty which in this inference he exhorts them to retain , and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( . ) the manner of their retaining it , cast not away . ( . ) the reason of the exhortation not to cast it away , because it hath great recompence of reward . . the inference is plain : seeing you have suffered so many things in your persons and goods , seeing god by the power of his grace hath carried you through with satisfaction and joy , do not now despond and faint upon the approach of the same difficulties , or those of a like nature . the especial force of the inference the words themselves do declare . . that which he exhorts them thus unto by this argument is the preservation and continuance of their confidence . this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever it be , was that which engaged them in and carryed them through their sufferings , which alone was praise-worthy in them . for meerly to suffer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and may be good or evil , as it's causes and occasions , and circumstances are . now this was absolutely neither their faith nor profession . but as we have had occasion to mention several times , it is a fruit and effect of faith , whereby the minds of believers are made prompt , ready , free , unto all duties of profession , against all difficulties and discouragements . it is a boldness of mind with freedom from bondage and fear in the duties of religion towards god and man , from a prevailing perswasion of our acceptance with god therein . in this frame of spirit , by this fruit and effect of faith these hebrews were carried chearfully through all their sufferings for the gospel . and indeed without it , it is impossible that we should undergo any great sufferings unto the glory of god , or our own advantage . for if we are made diffident of our cause by unbelief ; if the helps and succours tendered in the gospel and promises thereof be betrayed by fear ; if the shame of outward sufferings and scorns do enfeeble the mind ; if we have not an evidence of better things to lay in the ballance against present evils , it is impossible to endure any great fight of afflictions in a due manner . unto all these evil habits of the mind is this confidence opposed . this was that grace , that exercise of faith , which was once admir'd in peter and john , acts . . and there can be no better account given of it , then what is evident in the behaviour of those two apostles in that season . being in bonds , under the power of their enraged enemies for preaching the gospel , yet without fear , tergiversation , or hesitation , without all questioning what will be the issue , and how they would deal with them whom they charged to have murdered the lord jesus ; with all boldness and plainness of speech , they gave an account of their faith , and testified unto the truth . wherefore these things that i have mentioned are plainly included in this confidence , as to invincible constancy of mind , and boldness in the profession of the gospel , in the face of all difficulties , through a trust in god , and a valuation of the eternal reward , which are the foundation of it . this frame of spirit they ought to labour to confirm in themselves , who are or may be called unto sufferings for the gospel . if they are unprepared , they will be shaken and cast down from their stability . . this confidence which hath been of such use unto them , the apostle exhorts them now not to cast it away ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he doth not say , leave it not , forgo it not ; but cast it not away . for where any graces have been stirred up unto their due exercise , and have had success , they will not fail , nor be lost without some positive act of the mind in rejecting of them , and the refusal of the succours which they tender unto us . and this rejection may be only as unto it's actual exercise , not as unto it's radical in-being in the soul. for as i look on this confidence as a grace , so it is not the root , but a branch of it : faith is the root , and confidence is a branch springing out of it . wherefore it may , at least for a season , be cast away , while faith abides firm . sometimes failing in faith makes this confidence to fail , and sometimes failing in this confidence weakens and impairs faith. when faith on any occasion is impaired and insnared , this confidence will not abide . and so soon as we begin to fail in our confidence , it will reflect weakness on faith it self . now unto the casting away of this confidence these things do concur . ( . ) that it do as it were offer it self unto us for our assistance as in former times . this it doth in the reasonings and arguings of faith for boldness and constancy in profession , which are great and many , and will arise in the minds of them that are spiritually enlightned . ( . ) arguments against the use of it , especially at the present season when it is called forth , are required in this case ; and they are of two sorts . ( . ) such as are suggested by carnal wisdom , urging men unto this or that course whereby they may spare themselves , save their lives , and keep their goods , by rejecting this confidence , although they continued firm in the faith. ( . ) from carnal fears , representing the greatness , difficulties and dangers that lye in the way of an open profession with boldness and confidence . ( . ) a resolution to forgoe this confidence upon the urgency of these arguings . ( . ) an application unto other ways and means inconsistent with the exercise of this grace , in the discharge of this duty . and hence it appears how great is the evil here dehorted from , and what a certain entrance it will prove into the apostacy it self so judged as before , if not timely prevented . and 't is that which we ought continually to watch against . for he that was constant in this grace , yet did once make a forseiture of it unto his unutterable sorrow , namely , the apostle peter . and it is not lost but upon the corrupt reasonings which we have now mentioned that aggravate its guilt . he that casts away his confidence as unto his present profession , and the duties thereof , doth what lies in him cast away his interest in future salvation . men in such cases have a thousand pretences to relieve themselves . but the present duty is as indispensibly required , as future happiness is faithfully promised . wherefore the apostle adds the reason why they should be careful in the preservation of this confidence , which is , that it hath a great recompence of reward . that which the apostle as unto the matter of it calls here a recompence of reward , in the end of the next verse , from the formal cause of it , he calls the promise , and that promise which we receive after we have done the will of god. wherefore the reward of recompence here intended is the glory of heaven , proposed as a crown , a reward in way of recompence unto them that overcome in their sufferings for the gospel . and the future glory , which as unto it's original cause is the fruit of the good pleasure and soveraign grace of god , whose pleasure it is to give us the kingdom ; and as unto it's procuring cause is the sole purchase of the blood of christ , who obtained for us eternal redemption ; and on both accounts a free gift of god ; for the wages of sin is death , but the gift of god through christ is life eternal , so as it can be no way merited nor procured by our selves , by vertue of any proportion by the rules of justice between what we do or suffer and what is promised ; is yet constantly promised unto suffering believers under the name of a recompence and reward . for it doth not become the greatness and goodness of god to call his own people unto sufferings for his name , and unto his glory , and therein the loss of their lives many times , with all enjoyments here below ; and not propose unto them , nor provide for them , that which shall be infinitely better than all that they so undergo . see heb. . . and the exposition of that place , rev. . . wherefore it is added , . that this confidence hath this recompence of reward , ( that is ) it gives a right and title unto the future reward of glory ; it hath it in the promise and constitution of god ; whoever abides in it's exercise shall be no loser in the issue . they are as sure in divine promises as in our own possession . and although they are yet future , faith gives them a present subsistence in the soul , as unto their power and efficacy . in the times of suffering , and in the approaches of them it is the duty of believers to look on the glory of heaven , under the notion of a refreshing , alsufficient reward . verse . for ye have need of patience , that after ye have done the will of god , ye might receive the promise . the apostle in these words confirms the necessity of the exhortation he had insisted on . he had pressed them unto nothing but what was needful for them . for whereas there were two things proposed unto them ; one in the way of duty , namely , that they should do the will of god ; the other in the way of reward , or what they should receive upon their so doing ; things were so ordered in the soveraign pleasure and will of god , that they could believe neither of them , not only without the duty which he exhorted them unto , but without a continuance therein . and indeed , this exhortation , not to cast away their confidence , that is , to abide in it , and to improve it against all difficulties and dangers , doth include in it that patience which he affirms that they stand in need of . wherefore there are three things in the words . ( . ) the confirmation of the preceding exhortation by this reason , that they had need of patience . ( . ) the time and season wherein that patience was so needful as unto them , and that was whilest they were doing the will of god. ( . ) the end whereunto it was necessary , which is the receiving of the promise . ( . ) the rational enforcement is introduced by the redditive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for. this is that which you must apply your minds unto , or you cannot attain your end . ( . ) that which he asserts in this reason is , that they had need of patience . he doth not charge them with want of patience , but declares the necessity of it as unto its continual exercise . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a bearing of evils with quietness , and complacency of mind , without raging , fretting , despondency , or inclination unto complyance with undue ways of deliverance . in patience possess your souls . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or confidence will ingage men into troubles and difficulties in a way of duty . but if patience take not up the work , and carry it on , confidence will flagg and fail . see chap. . , . and our exposition thereon . patience is the perfecting grace of suffering christians , james . , . and that which all tribulations do excite in the first place unto it's proper actings , whereon the exercise of other graces doth depend , rom. . , . this saith the apostle you have need of . he speaks not absolutely of the grace it self , as though they had it not , but of its continual exercise in the condition wherein they were , or whereinto they were entring . men for the most part desire such a state wherein they may have as little need and use of this grace as possible . for it supposeth things hard and difficult , about which alone it is conversant . but this is seldom the estate of the professors of the gospel . for besides the troubles and afflictions which are common unto , and almost inseparable from this life , they are for the most part continually exposed unto all sorts of troubles and miseries , on the account of their profession . he that will be the disciple of christ , must take up his cross. the necessity here intimated of patience , is grounded on these two suppositions . ( . ) that those who profess the gospel in sincerity shall ordinarily meet with trials , tribulations , and sufferings upon the account of that profession . this the scripture , and the experience of all ages doth abundantly testifie ; and in particular , it was the condition of these hebrews , as it was of all the primitive churches . ( . ) that without the constant exercise of patience , none can pass through these tribulations unto the glory of god , and their own advantage , as unto the great end of the obtaining the promise of eternal life . for without it men will either faint and give way to temptations , that shall turn them aside from their profession ; or will misbehave themselves under their sufferings , unto the dishonour of god , and the ruine of their own souls . patience is not a meer endurance of trouble , but it is indeed the due exercise of all graces under sufferings ; nor can any grace be acted in that condition where patience is wanting . the exercise of faith , love , and delight in god , the resignation of our selves to his soveraign will and pleasure , the valuation of things eternal above all things of this present life , whereby the soul is kept quiet and composed , free from distractions , fortified against temptations , resolved for perseverance to the end ; this is patience . it is therefore indispensibly necessary unto this condition . he that would abide faithful in difficult seasons , must fortifie his soul with an unconquerable patience . ( . ) then pray for it . ( . ) give it it 's due exercise in the approaches of troubles , that it be not pressed and overwhelmed by thoughts contrary unto it . ( . ) take care to keep faith vigorous and active : it will grow on no other root but that of faith. ( . ) especially exercise faith unto a view of eternal things , which will ingage the aid of hope , and administer the food that patience lives upon . wherefore in this case , ( . ) remember , . that the want of it layes the soul open unto the power and efficacy of all sorts of temptations , for this is the only armour of proof against the assaults of satan and the world in a suffering season . . 't is that alone which will asswage the pain of sufferings , ease the burden of them , rebate their edge , and make them easy to be born . all other things will fall before the sharpness of them , or give relief that shall end in ruine . . it is this alone whereby god is glorified in our sufferings , and honour given to jesus christ in the gospel . the next thing in the words is the season of the necessity of the continuance of the exercise of this grace and obedience , untill we have done the will of god. there is no dismission from the discharge of this duty untill we have done the whole will of god. the will of god is twofold ; ( . ) the will of his purpose and good pleasure , the eternal act of his counsel , which is accompanied with infinite wisdom concerning all things that shall come to pass . ( . ) the will of his command presenting unto us our duty , or what it is that he requireth of us . respect may be , and i judge is had unto the will of god in both these sences in this place ; for ( . ) a respect is had unto the will of god disposing the state of the church and all believers therein into troubles , sufferings , and temptations ; pet. . . he could , if it had seemed good unto him have placed the church in such a condition in the world , as that it should have been freed from all outward troubles and distresses . but it is his will that it should be otherwise , and 't is for the ends of his own glory , as also the good of the church in that state wherein they are to continue in this world . this therefore is that which we are to acquiesce in as unto all the sufferings we may de exposed unto in this world . it is the will of god , that it should be so . and he seldom leaves us destitute without a prospect into those holy reasons and ends of it , for which it is necessary that it should be so . but whereas this principally respects sufferings , it will be said , how can we do this will of god , when nothing is required of us but outwardly to endure what we do undergo ? i answer , ( . ) though sufferings be principally intended in this place , yet they are not so only . the whole state and condition of our lives in this world depends on this will of god , the time of our doing and suffering , of living and dying , with all our circumstances , are resolved into his will concerning them . and it is weariness of the effects of this will of god , that is in the most the cause of their departure from their profession . wherefore this sence is not to be excluded . see acts . . but , ( . ) the will of god is that whereby our whole duty is presented unto us as unto our faith , obedience , and worship . as our lord christ came to do the will of him that sent him , according to the commandment he received of him . the whole of our duty is resolved into the will of god , ( that is ) the will of his command ; and so to do the will of god in this sence is to abide constant in all the duties of faith and obedience , worship and profession , which he requireth of us . and there is no release in this matter whilest we are in this world . wherefore , sayes the apostle , you have need of patience , during the whole course of obedience presented unto you , as that without which you cannot pass through it , so as thereon to inherit the promises . what is meant here by the promise is evident from the context . all the promises of grace and mercy in the covenant which they had already received . god had not only given them the promises of all these things , but he had given them the good things themselves that were promised , as to the degrees and measures of their enjoyment in this world . and as unto the promise of eternal life and glory , they had received that also , and did mix it with faith. but the thing promised it self they had not received . this different notion of the promises the apostle declares chap. . as we shall see , god willing . i. the glory of heaven is an abundant recompence for all we shall undergo in our way towards it . ii. believers ought to sustain themselves in their sufferings with the promise of future glory . iii. the future blessedness is given unto us by the promise , and is therefore free and undeserved . iv. the consideration of eternal life as the free effect of the grace of god and christ , and as proposed in a gracious promise , is a thousand times more full of spiritual refreshment unto a believer , than if he should conceive of it or look upon it meerly as a reward proposed unto our own doings or merits . verse xxxvii , xxxviii , xxxix . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . verse , , . for yet a little while , and he that shall come will come , and will not tarry . now the just shall live by faith : but if any man draw back , my soul shall have no pleasure in him . but we are not of them who draw back unto perdition : but of them that believe to the saving of the soul. the substance of the apostolical exhortation , as hath been often observed , is the constancy of the hebrews in their profession against persecutions and temptations . unto this end he commends unto them the necessary use of confidence and patience , as those which would carry them through their difficulties , and support them under it . but those graces are not the root whereon constancy and perseverance do grow , they are all branches of it . they do not give strength unto the soul to do and suffer according to the mind of god , but they are the way whereby it doth exercise its strength which it hath from another grace . it is faith from whence alone all these things do spring . this the apostle knowing , he reserves the declaration of its nature , efficacy , and power unto the close of this argument . and such an ennarration of the nature and efficacy of it he intends , as will certainly effect the great work of carrying them through their difficulties , even all that they may be called unto , because it hath done the same in all true believers from the foundation of the world . wherefore , as is usual with him , in these verses , he makes a transition unto the consideration of faith it self , whereinto he resolves the whole exhortation unto constancy in profession . and there are three things in these three verses . ( . ) a proposal of the object of faith , which is the coming of christ with the circumstances of it , v. . ( . ) the necessity and efficacy of faith on that proposal , with the certain ruine of them that are strangers unto it , confirmed by prophetical testimony , v. . ( . ) the judgment of the apostle concerning these hebrews , as unto their faith , and the sincerity of it ; from whence he proceeds to declare it's nature , and confirm its efficacy , v. . verse . for yet a little while , and he that shall come will come , and will not tarry . it might arise in the minds of these hebrews , weakning and discouraging them from a complyance with this exhortation of the apostle , that it was a long time that they were to be exposed unto , and exercised with these troubles , so as that they might justly fear that they should be worn out by them . and indeed there is nothing doth more press upon , and try the minds of men in their sufferings , than that they can see no issue out of them . for we are all naturally inclined to desire some rest and peace , if it may stand with the will of god , whilest we are in this world . to encourage them against the influence of this temptation , the apostle accommodates a testimony out of the prophet habakkuk , which leads him directly unto the consideration of the power and efficacy of faith , which he had designed . hab. . , . for the vision is yet for an appointed time , but at the end it shall speak and not lie : though it tarry , wait for it , for it will surely come , it will not tarry . behold , his soul which is lifted up , is not upright in him ; but the just shall live by his faith . he speaks of a vision , that is , a prophetical vision of good things which god would effect in due time . and there is the same reason in general of all the promises of god. wherefore what is spoken of one , namely , of the deliverance of the people , may be accommodated unto another , namely , the coming of christ whereby that deliverance is to be wrought . there is in the prophet a supposition that it seems to be delayed , and the accomplishment of it to be retarded ; though it tarry , saith he ; that is , seem to you so to do . for believers are apt to think long under their sufferings of the seeming delaies of the accomplishment of gods promises , and long for the time of it ; as wicked men and scoffers harden themselves in their sins and impieties on the same account with respect to gods threatnings ; pet. . , , , . but saith he , it will not tarry ; that is , although it seem to you so to do , and you are dejected thereon about it ; yet there is an appointed time for it , and that in it self no long time , beyond which it shall not be deferr'd one moment , isa. . . pet. . this whole sence the apostle compriseth in this verse , though he do not peculiarly render the words of the prophet . . he respects in this verse the season of the accomplishment of what he now proposeth unto them . and there are three things therein . ( . ) an acknowledgment that it is not immediately to be looked for . for it is a thing yet to be waited for , yet there remains some time for its accomplishment ; and this is that which renders their confidence and patience in sufferings so necessary , as he had before observed . the delay of the accomplishment of promises is a great exercise of faith and patience . whence are all the exhortations not to faint in our minds , nor to be weary . ( . ) there is a limitation of the time for the accomplishment of what seems so to be delayed , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a little space . though it seem to tarry , wait for it , it will come , and that ere long , or after a short space of time . ( . ) a farther declaration of the nature of this season in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quantum quantum , or quantillum quantillum ; the reduplication of the word may yield a double sence . ( . ) a limitation of the time , a very little , a short space not to be fear'd or reckon'd on . ( . ) on the other side , a supposition of some duration how long soever it be , yet it is but a little while . according unto either sence the design of the apostle is the same , which is to satisfie the hebrews that there shall be no such delay in what they looked after and expected , as should be a just cause of despondencies or weariness in them . as if he had said , my brethren , faint not , be not weary nor discouraged , keep up confidence and patience , you know what you wait for and expect , which will be an abundant recompence unto you for all your sufferings ; and whatever appearances there may be of its tarrying or delay , whatever it may seem to you , yet if you have but a prospect into eternity , be it what it will , it is but a very little while , and so is to be esteemed by you . . that which is proposed unto them under this limitation is this , that he who shall come will come , and will not tarry . what the prophet spake of the vision he saw , the apostle applies unto the person of christ , for the reasons before mentioned : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that shall come , is a periphrasis of christ , frequently used and applied unto him . once it is used to express his eternity , rev. . . but generally it hath respect unto the promise of him . the foundation of the church was laid in the promise that he should come , and he came in his spirit unto them from the foundation of the world ; pet. . . ch . . , , . yet this was he that should come , as is expressed john . this was his coming in the flesh. after his incarnation and ministry , he was now with respect unto them , he that was come . yea , to deny him to be come in answer unto that promise , is antichristian , john . . yet after this , he was to come again , on a double account . . in the power of his spirit , and the exercise of his royal authority , for the setting up and settling his church in the world ; whereof there are two parts : ( . ) the assistance of his spirit , with his miraculous operations unto the ministers of the gospel , which were the powers of the world to come , john . , . this was an illustrious advent of christ , not in his own person , but in that of his vicar and substitute , whom he promised to send in his stead . hereby he was acquitted from all that dishonour , contempt andreproach , that was cast on him in the world . ( . ) he was to come for the punishment and destruction of his stubborn and inveterate adversaries . and these also were of three sorts . ( . ) those that were so directly unto his own person , and by consequence unto his gospel . ( . ) such as were directly enemies unto his gospel , and by consequence unto his person . ( . ) such as were declared enemies to them both . ( . ) of the first sort were the jews who slew him , who murdered him , and cast him out of the vineyard , and thereon continued their hatred against the gospel , and all that made profession thereof . he was to come to destroy those murderers , and to burn their city , which fell out not long after the writing of this epistle , and is properly intended in this place . see matth. . , , . pet. . . jude . rev. . . mark . . james . , . for hereon ensued the deliverance of the church from the rage and persecution of the jews , with the illustrious propagation of the gospel throughout the world . ( . ) the pagan roman empire was the second sort of his adversaries who were immediate enemies unto his gospel , and consequently to his person . these after the destruction of the former sort , raged with all blood and cruelty against the church for sundry ages . these therefore he promised he would come and destroy ; and the faith of the church concerning this his coming was , that he that should come , would come , and would not tarry . the description of this coming of christ is given us ; rev. . , , , . ( . ) after this arose a third sort of enemies , who in words owning his person and gospel opposed all his offices , and persecuted all that would yield obedience unto him in the exercise of them , and were thereby consequentially enemies both to his person and gospel . this was the apostate christian church of rome , or the new testament babylon . and in respect of these enemies of his , christ is still he that is to come , and as such is believed in , and his coming prayed for by all the saints . for he is to destroy the man of sin , the head of that apostasie , by the brightness of his coming . for as the opposition made unto him did not arise suddenly , and at once , as those forementioned did , especially that of the jews , whose destruction was therefore speedy and at once , but in a long tract of time grew up gradually unto its height ; so he will destroy it in like manner . and therefore although he hath set his hand unto that work , and begun the execution of his judgments on the antichristian state in some degree , yet as to the utter destruction of it by those plagues which shall befall it in one day , he is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that is looked for , he that is to come . . christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with respect unto his coming at the last day unto judgment . this is known and confessed , and the business of his coming therein is the prayer of the whole church , rev. . . and it is an article of faith , whose nature we have described on chap. . . it may be now inquired , with respect unto whether of these comings , it is said here he shall come , that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is generally referr'd by interpreters unto his last advent at the day of judgment . i doubt not but that also is included , but i dare not exclude the other comings mentioned , as things which were principally suited unto the relief of the church under it's distress . for unto every state of the church there is a coming of christ suited and accommodated unto their condition , whereby their faith is kept in continual exercise of desires after it . this was the life of faith under the old testament as to his coming in the flesh , until it was accomplished . this faith after his resurrection they lived on , though but for a short season , untill he came in the power of his spirit , and his miraculous operations , so to convince the world of sin , righteousness , and judgment . nor do i understand how the just can live by faith , without a continual expectation of the coming of christ in a way suited to the sufferings and deliverance of his church in that season . for instance , the state was such now with those hebrews , that if an end were not put unto it , or the dayes were not shortned , no flesh among them could have been saved , as our saviour speaks , matth. . . in this state the church looked for such a coming of christ , as should work out their deliverance , and he came accordingly , as we have shewed . afterwards , the earth was filled with the blood of saints and martyrs , by the power of the roman empire . in this state those that were slain , and those that were alive , appointed unto death , cryed , how long , lord , holy and just , doest thou not avenge our blood on them that live on the earth ? they exercised faith also in this word , that it was but a little while , and he that shall come , will come ; which he did accordingly . and the case is the same with those that suffer under the antichristian apostasie , they live , pray , and believe in the expectation of the appearance of the brightness of that coming of christ , wherewith the man of sin shall be consumed , and although it seem to tarry , they wait for it : this is the faith and patience of the saints . wherefore , the end for which this coming of christ is proposed unto the church , being the supportment and encouragement of their souls unto faith and patience , a respect must be had unto such a coming as is suited to their relief in their present state and condition . and this unto these hebrews was then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a literal sence . so it is to be accommodated unto all other states of the church . and therein , the consideration of the coming of christ at the last day unto the final and eternal judgment , ought not to be omitted . this is that anchor and great reserve of believers in all their distresses and sufferings , when all appearance of deliverance in the world absolutely ceaseth , to betake themselves unto this , that there is a day approaching , wherein god will judge the world in righteousness , by the man whom he hath ordained . that the lord christ shall assuredly come unto that judgment , is that which they principally resolve their satisfaction into . see thess. . , , , , . i. it is essential unto faith to be acted on the promised coming of christ to all that look for his appearance . ii. there is a promise of the coming of christ suited unto the state and condition of the church in all ages . iii. the appearing delay of the accomplishment of any of these promises requires an exercise of the faith and patience of the saints . iv. every such coming of christ hath its appointed season beyond which it shall not tarry . v. this divine disposition of things gives a necessity unto the continual exercise of faith , prayer and patience , about the coming of christ. vi. although we may not know the especial dispensations and moments of time that are passing over us , yet all believers may know the state in general of the church under which they are , and what coming of christ they are to look for and expect . so is it with us who live under the antichristian state , which christ in his appointed time will come and destroy . vii . faith in any church satisfies the souls of men with what is the good and deliverance of that state ; although a man do know or is perswaded that personally he shall not see it himself , nor enjoy it . the faith of this kind is for the church , and not for mens individual persons . viii . under despondencies as to peculiar appearances or comings of christ , it is the duty of believers to fix and exercise their faith on his illustrious appearance at the last day . ix . every particular coming of christ in a way suited unto the present deliverance of the church , is an infallible pledge of his coming at the last unto judgment . x. every promised coming of christ is certain , and shall not be delayed beyond its appointed season , when no difficulties shall be able to stand before it . verse , . now the just shall live by faith : but if any man draw back , my soul shall have no pleasure in him . but we are not of them who draw back unto perdition : but of them that believe to the saving of the soul. the apostle proceedeth in the allegation of the testimony taken out of the prophet , and the application of it unto his present purpose . and he observeth not herein the order of the words , but keeps unto the sence and meaning of them . and two things he designeth in these two verses . ( . ) to declare the event of the proposal made unto them of the coming of christ , whereby he confirmed his exhortation unto faith and patience in their suffering condition , v. . ( . ) an application of the different events mentioned by the prophet unto these hebrews , v. . in the first there are two different events expressed of the proposal and exhortation before given and made , with the means of them ; the one is , that the just shall live by his faith ; and the other which is built on the supposition , if any man draw back , that is , then my soul shall have no pleasure in him . in the first , there are to be considered , ( . ) the note of connexion in the adversative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ( . ) there is the qualification of the person spoken of , he is the just . ( . ) the means of his being so , or of his obtaining the event mentioned , which is by faith. ( . ) what is the event it self , he shall live . three times doth the apostle in his epistles make use of this prophetical testimony , rom. . . gal. . . and in this place . the note of inference in the exceptive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we render now , as afterwards we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but. the first proper sence might as well have been retained ; but in the first place , and and afterwards . but the difference is of no importance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the prophet , which is oft times exceptive , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and in the prophet the expression is plain , because it followeth the description of the contrary frame unto what is here asserted ; he whose heart is lifted up : but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the transposition of the words used by the apostle , ( for he first repeats the last clause of the words , and then the former afterwards , which was more accommodate unto his purpose , ) doth not seem to have the force of an exceptive : nor hath it so indeed , in respect unto what was affirmed in the foregoing verse ; but it hath so unto the difficulty supposed in the case under consideration , which are the sufferings and temptations which professors of the gospel should in common meet withall , and in the appearance of a delay as unto their deliverance out of them . but , saith the apostle , however , notwithstanding these things , the just shall live by faith. . the person spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a just person , a man really made just , or justified by faith , every one that is really and truly so . i doubt not but this is included in the word , and the state of justification is intended in it . to which purpose the words are elsewhere cited by the apostle . but yet that which is here principally intended , is that qualification of a righteous man which is opposed to pride , and haste of spirit through unbelief , whereon men draw back from god in the profession of the gopel . the just man , he who is humble , meek , sincere , subdued unto the will of god , waiting for his pleasure , as all justified persons are in their several degrees , he shall live ; for he is free from that principle of pride and unbelief which ruines the souls of men in times of trial . there are especial qualifications of grace required unto stedfastness in profession in times of persecution , and long continued tryals . shall live by faith , so we : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so express the instrumental cause , way and means whereby a man comes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , just ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , justified , which is by faith . for it is by faith both that a man is justified , and also those gracious qualifications are wrought in him which enable him to persevere in his profession . it purifieth the heart of that leaven of pride which destroyeth all who are infected with it . or it may denote the way and means whereby a just man doth abide and persevere in his profession unto life . and this sence i embrace , because it is the entrance of the apostle into his demonstration of the mighty things which faith will doe , and which have been done and suffered through faith by believers , which he declares here in general , namely , whatever difficulties and oppositions a just man meets withall in the way to things eternal , faith will carry him through them with safety and success . he shall live : life in both the principal sences of it is here intended . ( . ) he shall not die in and from his profession ; he shall not perish as trees plucked up from the roots , twice dead ; he shall maintain a spiritual life , the life of god , as the psalmist speaks , i shall not die but live , and declare the loving kindness of the lord. ( . ) he shall live , or attain the promise of eternal life , so is the word expounded in the close of the next verse , believe unto the saving of the soul. i. many things are required to secure the success of our profession in times of difficulties and trials : as , ( . ) that our persons are righteous or justified by grace . ( . ) that we be furnished with those graces that are appointed unto that end . ( . ) that faith be kept unto a diligent exercise . ii. the continuance of the spiritual life , and eternal salvation of true believers are secured from all oppositions whatever . as 't is confest there is in these words a prescription of the way and means whereby they may be so , so there is a faithfull promise of god that so they shall be . in the latter part of the verse there is a description of others , on a supposition of a contrary state , frame and event . in the former , the person is righteous , the way of his acting in the present case is by faith , and the event is life , he shall live . on the other hand there is a supposition made of a person not so qualified , not so acting , not so living , not having the same success , but contrary in all these things . wherefore they do greatly deceive themselves and others who suppose it the same person who is thus spoken of , and countenance themselves by the defect of the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is naturally and necessarily supplyed in our translation . for this reading and sence of the words , the just shall live by faith , and if any draw back , &c. is contrary to the order of the words both in the prophet and the apostle , and the express declaration of the mind of the apostle in the next verse . for as the words lie in the prophet , this of the just living by faith is a direct exception unto and removal of them whose souls are lifted up , so as to depart from god. but saith he , the just , it shall not be so with him ; that is , the just he shall live by his faith , which is a direct opposition unto the other sort of persons . and although the order of the words be changed by the apostle , yet the opposition between the two sorts of persons is evidently continued . wherefore in the next verse the apostle makes an express distinction of these unto whom he spake , or concerning whom he speaks in the two states , the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of the latter he had spoken in the first words , and of the former in these that are now to be spoken unto . i shall therefore retain the supplement in our translation , if any man , or any one draw back , if there be in any an evil heart of unbelief in departing from the living god. there is an appearance of a great change in the words of the prophet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for his soul , which in the prophet is referr'd unto the persons offending , is in the apostle referr'd unto god who is offended . for indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be so referred in the original if we suppose a change of speech , and that the prophet having spoken before in the name of god , doth here speak of god , and the respect he had unto proud unbelievers . but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is scarce reconcileable unto this interpretation . wherefore it is enough that the apostle gives us the plain general sence and meaning of the words , with an exposition of them , as he hath done , since he seldom keeps unto the proper words of the testimonies he quotes , but alwayes gives the mind of the holy ghost in them . there are two things in the words : ( . ) a crime supposed with reference unto the case under consideration , which is perseverance under trials and temptations . ( . ) a sentence pronounced upon that crime . the first is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the word in the prophet denotes the cause of the sin intended . therein , it 's nature and effect . the original of all defection from the gospel is in the sinful elation of heart , not submitting unto , not acquiescing in the will of god , not satisfied with the condition of temporal sufferings on the account of the eternal reward . when men are under the power of this evil frame of heart , they will draw back , subduct themselves out of that state and condition wherein they are exposed to these inconveniences . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if any man who hath made , doth make profession of faith in christ and of the gospel , upon the invasion and long continuance of trials , temptations , and sufferings for them , do through want of submission unto , and acquiescence in the will of god , withdraw himself from that profession , and communion therein with them who persist faithfull in it , my heart shall not , &c. this is the evil which the great design of the whole epistle is to obviate and prevent , which the apostle applies himself unto with all manner of arguments , motives , exhortations and threatnings , to make effectual . for this was that sin which by reason of their sufferings and persecutions professors were exposed unto , and which was absolutely ruinous unto the souls of them that fell under the power of it . i. no persons whatever , ought to be on any consideration secure against those sins which present circumstances give an efficacy unto . ii. it is an effect of spiritual wisdom to discern what is the dangerous and prevailing temptation of any season , and vigorously to set our selves in opposition unto it . iii. it is much to be feared that in great trials , some will draw back from that profession of the gospel wherein they are engaged . iv. this defection is commonly durable , continued by various pretences . this is included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; gradually and covertly to subduct himself . . the sentence denounced against this sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the soul of god is god himself : but he so speaks of himself , to affect us with a due apprehension of his concernment in what he so speaks , as we are with that which our souls , that is , our minds , with all our affections are ingaged in . so god promises to the church , that he will rejoyce over them with his whole heart , and with his whole soul. so is it here . what god thus affirms of himself , that he hath no delight in such a person , he is not pleased with him , he shall not live before him . there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the words , he shall have no delight in him , that is , he will abhorr him , despise him , and in the end utterly destroy him . but i suppose it may be thus expressed also to obviate a pretence of the hebrews against the apostle at that season , namely , that by deserting the truth of the gospel , and returning unto their judaism , they did that which was pleasing unto god , and wherein they should find acceptance with him . for as they supposed , they returned again unto those institutions of worship which he had been pleased withall , and which were of his own appointment . so all apostates have some pretence for what they do , wherewith they justifie themselves untill their iniquity be found out to be hatefull . wherefore to deprive them of this pretence , the apostle declares that the soul of god takes no pleasure in them . and in this negation all positive evils are included . when god will not , doth not delight in any persons , the consequent is , that he will utterly destroy them . see jer. . . i. it is our great duty to look diligently that we are of that holy frame of mind , that due exercise of faith , as that the soul of god may take pleasure in us . ii. though there appear as yet no outward tokens or evidences of the anger and displeasure of god against our ways ; yet if we are in that state wherein god hath no pleasure in us , we are entring into certain ruine . iii. backsliders from the gospel are in a peculiar manner the abhorrency of the soul of god. iv. when the soul of god is not delighted in any , nothing can preserve them from utter destruction . verse . but we are not of them who draw back unto perdition : but of them that believe , to the saving of the soul. an application is made in these words unto the state and condition of these hebrews at present , at lest unto them whom the apostle designs in an especial manner . as also a transition is made unto that which now lay in his eye , namely , the full demonstration of the power and efficacy of faith to make us accepted with god , and to carry us through in the course of our greatest trials and temptations with success and victory . the application he makes unto the believing hebrews , is of the same nature and kind with that which on the same occasion he had made unto them before , chap. . . in both places having treated of the danger of apostacy and the woful state of apostates , he relieves the minds of believers by letting them know , that although for their awakening and instruction , as for other ends , he declared the dreadful judgments of god against unprofitable professors and apostates , yet was it not as though he apprehended that that were their condition , or that they were cast out of the favour of god , or cursed by the law , but he was perswaded better things of them . such ministerial encouragements are needful in like cases , that persons be not exasperated through an apprehension that undue surmises are entertained against them , nor too much dejected with fears that their condition makes them obnoxious unto the threatning . both which are diligently to be avoided . the apostle's reckoning himself , in his ministerial dealing with them , in their state and condition as here , we are not , hath been spoken unto elswhere , with the reasons of it . and whereas he sayes we are not , it is frivolous to interpret it by we ought not to be , as 't is done by some ; for so the words have nothing of comfort or supportment in them , which yet is the total design of them . nor is it an absolute infallible declaration of the state and condition of all individuals concerning whom he speaks ; but he gives the interpretation of that perswasion on what grounds it was built , and what it was resolved into , which was spoken of in the other place , whether the reader is referred . in the words there is a double supposition of a twofold opposite state and a twofold opposite event , whose foundation is laid in the verse foregoing . the states are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on the one hand , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the other . the events are perdition on the one hand , and saving the soul on the other . the first of these is denyed , the latter affirmed concerning these hebrews . . we are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . even among them that were called in those days this twofold state was found . no small number there were who were then falling into apostacy , but they were a certain determined number which that plague should prevail against , tim. . , , , , , . they were appointed to stumble at the word , being of old ordained unto this condemnation . those of israel unto whom the lord christ was a stone of stumbling , and a rock of offence , the reprobates among them , which were called but not to be saved . this whole band of rovers though in profession they were harnessed like the children of ephraim , yet turned their backs in the day of battail . the event of this defection was destruction . gradual decays and declensions there may be among true believers from which they may be recovered : but those here intended are such as fall into eternal ruine . for although some respect may be had unto that woful fiery destruction that was coming upon them in the desolation of the city , land and temple ; yet it is eternal ruine and destruction that is principally intended , as is manifest in the antithesis , wherein it is opposed unto the saving of the soul. i. the scripture every where testifieth , that in the visible church there is a certain number of false hypocrites , whose end and lot it is to be destroyed . ii. 't is our duty to evidence unto our own consciences , and give evidence unto others , that we are not of this sort or number . iii. nothing can free apostates from eternal ruine . that which is asserted of these believing hebrews is , that they belonged unto another state that had another event . ( . ) this state is , that they were of the faith , so our apostle useth this expression , gal. . , . that is true believers , and heirs of the promises . he there declares , not only such as make profession of the faith , but such as truly and really believe . a state of them unto whom all the promises as unto present preservation and eternal salvation were made in the word . we that are of that faith which is effectual unto the saving of the soul. both here and in the former clause not only the event but the actual influence of apostacy on the one hand unto destruction , and of faith on the other to the saving of the soul , is intended ; so the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth denote . faith that is effectual unto the acquisition of life , that is , to the obtaining of it as by a due means for the saving of our souls from eternal ruine , and the obtaining of eternal life , acts . . for sincere faith will carry men through all difficulties , hazards , and troubles , unto the certain enjoyment of eternal blessedness . finis . notes, typically marginal, from the original text notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obs. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obser. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obs. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obser. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obser. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obser. obs. . v. , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ver. , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obser. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obs. . obs. . obs. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obser. obser. . obser. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obser. . obser. . obser. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obser. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obser. . obser. . obser. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obser. . obser. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obser. ; obser. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obser. . obser. . obser. . obser. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obser. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obser. ▪ obser. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obser. . obser. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obser. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obser. . obser. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obser. obser. . obser. . obser. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obser. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obser. . obser. . obser. . obser. . obser. . obser. . obser. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obser. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obser. . obser. . obser. . obser. . obser. . obser. . obser. . obser. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obser. . obser. . obser. . obser. . obser. . obser. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obser. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ei . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ver. viii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : observ : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈…〉 observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observ. some considerations about union among protestants, and the preservation of the interest of the protestant religion in this nation owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o a estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) some considerations about union among protestants, and the preservation of the interest of the protestant religion in this nation owen, john, - . [ ], p. printed by t.s., london : . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng protestants -- england. church and state -- england. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion some considerations about union among protestants , and the preservation of the interest of the protestant religion in this nation . london , printed by t.s. an. dom. . some considerations about union among protestants , &c. . the prostestant religion , introduced into this nation , by the apostolical way and means of the holiness and laborious preaching of its professors , confirmed with the martyrdom of multitudes of all sorts , being now throughly fixed in the minds of the body of the people , and confirmed unto them by laws and oaths , is become the principal interest of the nation , which cannot be shaken or overthrown , without the ruine of the government , and destruction of the people . nothing therefore less being included in the attempts of the papists , with all their interest in europe , for the reintroducing of their religion amongst us , the nation hath been constantly filled for an hundred years with fears , jealousies , and apprehensions of dangers , to the great disturbance of the government , and disquietment of the subjects ; nor can it be otherwise whil'st they know that there is a pregnant design for their total subversion , together with the ruine of the protestant religion in other places , which would have ensued thereon . but , . this religion so received and approved by the people , as the only true way to salvation , ( accompanied with an abhorrency of the superstition , idolatry and heresies of the church of rome , partly on the general account of their own nature , and partly on particular reasons and provocations from the attempts of those that belong unto that church , for the ruine of them and their religion ) and joyntly professed in the same confession of faith , hath been preserved by the means of a faithful laborious ministry , under the care , protection and outward government of the supreme power , as the greatest bullwark of the protestant religion in europe . . the only weakness in it , as the interest of the nation , ( before it was infested with novel opinions ) was the differences that have been amongst many of the professors of it , from the very first beginning of the reformation , and which are continued unto this day . . these differences though consisting now in many particulars of less moment , arose originally , solely from the constitution of an authoritative national church state. for some would have it to be of one sort namely , episcopal , some of another , namely , presbyterian ; some would have it of a divine original , others of an humane , which must be the judgment of the king and parliament , who know it to be what they have made it , and nothing else ; and some judge it a meer usurpation on the power of the civil government , and the liberties of the people . . it is therefore acknowledged that the body of christian people in this nation professing the protestant religion , with a detestation of popery ; having the gospel preached unto them , and the sacraments duely administred , under the rule of the king , are the church of england . but as unto an authoritative national church , consisting solely in the power and interest of the clergy , wherein the people , either as christians , protestants or subjects of the kingdom are not concerned ; such as is at present established , farther enquiry may be made about it . . there is a threefold form of such a church , at present contended for . the first is papal , the second episcopal , and the third presbyterian . . the first form of an authoritative national church-state amongst us , as in other places , was papal : and the sole use of it here in england , was to embroyl , our kings in their government , to oppress the people in their souls , bodies , and estates , and to fell us all , as branded slaves , unto rome . these things have been sufficiently manifested . but in other places especially in germany , whil'st otherwise they were all of one religion , in doctrine and worship , all conform to the church of rome ; yet in bloody contests meerly about this authoritative church state , many emperours were ruined , and an hundred set battels fought in the field . . at the reformation this church state , was accommodated , ( as was supposed ) unto the interest of the nation , to obviate the evils suffered from it , under the other form , and render it of use unto the religion established . yet experience manifests that , partly from its constitution , partly from the inclinations of them by whom it is managed , other evils have accompanied or followed it , which until they are removed , the weakness of the protestant interest through mutual divisions , will remain among us . and among others , they are these . . an encroachment on the civil rights and government of the nation , in the courts and jurisdictions pretended to belong or to be annexed unto this church state over the persons , goods , and liberties of the subiects , ( yea in some cases their lives . ) it is the undoubted right and liberty of the people of this nation , that no actual jurisdiction should be exercised over their persons , estates , or liberties , in a way collateral unto , and independent on the publicks administration of justice unto all , derived from the sovereign power , and executed by known officers , rules and orders , according unto the laws of the realm . if this be taken from them , all other pretences of securing the liberty and property of the subjects , are of no advantage unto them . for whil'st they have justice in legal publick courts , duely administred unto them , they may be oppressed and ruined ( as many are so every day ) by this pretended collateral irregular power and jurisdiction over their persons , good and liberties ; from which it seems to be the duty of the parliament to deliver them . and it is the right of the kings of this nation , that no external power over the subjects be exercised but in their name , by vertue of their commission , to be granted and executed according unto the laws of the land. this right of kings , and this liberty of subjects also , are so sacred , as that they ought not to be entrenched on by any pretence of church or religion . for what is of god's own appointment will touch neither of them . but the administration of this jurisdiction as it is exercised with a side wind power , distinct , different from and in some things contrary unto the publick justice of the nation , ( wherein all the subjects have an equal interest ) and by the rules of a law forraign unto that of the kingdom , is a great cause of the continuation of divisions among protestants , unto the weakning of the interest of religion itself . it is accompanied with the prosecution and troubling of peaceable subjects , in their liberties and estates ; not for any error in the christian faith , not for any declension from the protestant religion or compliance with popery , not for any immoralities , but meerly and solely for their non-compliance with , and submission unto those things which are supposed necessary for the preservation of their church state , which is of itself altogether unnecessary . for the whole complex of the imposed conformity in canonical obedience , ceremonies , rites and modes of worship , hath no other end but the sustentation and preservation thereof ; being things otherwise , that belong not to christian religion . this began , this will perpetuate our divisions , which will not be healed whil'st it is continued . and whil'st the two parties of papists and protestants , are at this day contending as it were for life , soul , and being , ( the long continued design of the former , under various pretences , and by great variety of attempts , being come unto its fatal tryal , as unto its issue : ) it will not be thought meet by wise men , whose entire interest in religion and the liberties of the nation are concerned , in this contest to continue the body of protestants in divisions , with mutual animosities , and the distrust of multitudes , on such unnecessary occasions . . whereas by vertue of this state and constitution , sundry persons are interested in honours , dignities , power and wealth , in all which they have an immediate , ( and not meerly legal ) dependance on the king , since their separation from the pope ; they have constantly made it their business to promote absolute monarchical power , without respect unto the true constitution of the government of this nation , which in sundry instances hath been disadvantageous to kings themselves , as well as an incumbrance to the people in parliament . for although their constitution doth really entrench upon the kings legal power , in the administration of their jurisdiction , yet to secure their own interests , and to make a seeming compensation for that encroachment , many of them have contended for that absolute power in the king , which he never owned , nor assumed unto himself . . the evils and inconveniencies of this constitution , of an authoritative national church state , have been greatly encreased and propagated in this nation , as unto the heightening of divisions among protestants , by the endeavours that have been to confirm and continue this state in an extraordinary way ; such were the oath called , &c. and the late oath at oxford , whereon many ●ober peaceable protestant ministers have been troubled , and some utterly ruined ; which hath much provoked the indignation of the people , against those who occasioned that law , and for whose sake it was enacted ; and encreased the suspition that those who manage these things , would have men believe , that their state and rule , is as sacred as the crown , or religion itself , unto the great disparagement of them both ; which things are effectual engines to expell all peace and union among protestants . ▪ those who are for the presbyterian form of an authoritative national church state , do indeed cut off , and cast away most of those things which are the matter of contest between the present dissenting parties , and so make a nearer approach towards a firm union among all protestants than the other do ; yet such an authoritative church state in that form , is neither proper for , nor possible unto this nation , nor consistent with that preheminence of the crown , that liberty of the subjects , and freedom of the consciences of christians , which are their due . but this being not much among us pretended unto , it need not further be spoken of . . it is evident therefore that whil'st the evils enumerated , are not separated from the present authoritative national church constitution , but the powers of it are put in execution , and the ends of it pursued , it is altogether vain to expect peace and union among protestants in england ; it neither hath been so , nor ever will be so , fire and faggot will not be able to effect it . who shall reconcile the endless differences that are , and have been about the power , courts , and jurisdictions of this church state , whether they be agreeable unto the laws of the land , and liberty of the subjects . the fixed judgement of many that they have no legal authority at present , nor any power given them by the law of the land , whereon they dare not submit unto them , is no less chargeable , dangerous and pernicious unto them , than are their uncouth vexations and illegal proceedings unto them who are unwillingly forced to submit unto them . and whatever may be expected , the people of this nation will never be contented that their persons , goods , or liberties , shall be made subject unto any law , but the publick royal law of the kingdom administred in legal courts of justice . who shall undertake that all christians or protestants in this nation shall ever submit their consciences and practices , to a multitude of impositions no way warranted in the scriptures ? or how any of the other evils that are the causes of all our divisions shall be removed , cannot easily be declared . . if it shall be said that if this authoritative national church state should be removed , and no other of another form , set up in the room of it ; or be divested of the powers claimed at present by it , it will be impossible to preserve the protestant religion amongst us , to keep uniformity in the profession of it , and agreement amongst its professors ; it is answered , ( ) nothing ought to be removed but what is a real cause , or unnecessary occasion at least , of all the difformity and disorder that is amongst us , and is likely so to continue ▪ ( ) that whil'st we have a protestant king , and a protestant parliament , protestant magistrates and protestant ministers , with the due care of the nation that they may so continue , and a protestant confession of faith duely adhered unto , i shall not , under the blessing of the holy providence , fear the preservation of the protestant religion and interest in england , without any recourse unto such a church power , as fills all with divisions . this i say is that church of england which is the principal bullwark of the protestant religion and interest in europe ; namely , a protestant king , a protestant parliament , protestant magistrates , protestant ministers , a protestant confession of faith established by law , with the cordial agreement of the body of the people in all these things ; esteeming the protestant religion and its profession their chief interest in this world . to suppose that a few men , having obtained honours , dignities , and revenues unto themselves , exercising a power and authority ( highly questionable whether legal or no ) unto their own advantage , oppressive unto the people , and by all means perpetuating differences among protestants , are that church of england , which is justly esteemed the bullwark of the protestant religion , is an high and palpable mistake . the church of england as unto its national interest in the preservation of the protestant religion , is not only separable from it , but weakned by it . yea , if there be such a national constitution , as in its own nature , and by the secular advantages which it supplies men withal , enclines them to prefer their own interest above that of the protestant religion in general , it will always endanger that religion in any nation . for hereon they will judge when they are pressed , on any occasion or circumstance of affairs , that it is better to preserve their own interest , by vertue of some dispensations securing unto them their power and secular advantages , than to venture all by a rigid contest for the protestant religion . nor is it morally possible that ever popery should return into this , or any other nation , but under the conduct of such a church constitution ; without this it hath no prevalent engine , but meer force , war and oppression . but if the interest of popery can possess this church-state , either by the inclinations of them or the greater number of them , who have the management of it , or by their dependance , as unto their interest , on the supream authority , if that happen in any age to give countenance thereunto , the whole nation will quickly be insensibly influenced , and betrayed into popery as it were , they know not how . hence have been such national conversions to and fro in england , as have been in no other places or countries in the world. for the care of the publicks preservation of religion , being , as it is supposed , entrusted in this church-state and the managers of it , if by any means it be possessed by popery , or influenced by a popish prince , the religion of the whole nation will be lost immediately . for as unto all other ministers who have the immediate guidance of the people they will suppose that they can do nothing of themselves in this mattter . but are only obliged unto the conduct of the church-state itself . and having their station therein alone , and depending thereon , they may easily be either seduced by their interest , or excluded from their duty by the power of that church state whereunto they are subject . by this means the whole interest of the protestant religion in this nation as unto its preservation ▪ depends on such a state as being the concernment of a few , and those such as have an especial interest of their own , distinct from that of the protestant religion in general , may be easily possessed by popery , and probably would be so , if they should have a popish prince to influence them . but whereas the people are now possessed and fully persuaded of the truth of protestant religion , if there be no publick machine or engines insensibly to turn about the whole body of them , but they must be dealt withal individually or parochially , it will , as was said , be morally impossible , that ever popery should become the religion of this nation , any other way , but by the destruction or killing of the present inhabitants . allow that the church-state supposed , may in those who have the trust , and power of it , be seduced , corrupted , or any way induced or disposed unto the interest of popery , as it may be ; it is possible some individual persons may be found , that for the sake of truth , will expose their lives to the stake or otherwise . so did many in the days of queen mary , though now esteemed by not a few , foolish zealots for their pains . but the body of the people through their various legal relations unto this church-state , deserting the care of their own preservation , by their trust in the conduct thereof , whereunto they are unavoidably compelled , will quickly be inveagled so as not to be able to extricate themselves . but set them at liberty , so as that every parliament , every magistrate , every minister , every good christian , may judge that that the preservation of their religion is their own duty in all their capacities , and popery with all its arts will know neither how to begin , nor how to proceed with them . if then there were no such church state as being in the management of a few , is seduceable , and not difficult to be possessed by the interest of popery , whereby the whole nation would be at once betrayed ; the protestant religion is now so firmly seated in the minds of the people , so countenanced by law , so esteemed by all to be the principal interest of the nation , that the wit of all the jesuits of the world , knows not how to attaque it , much less endanger it ; which if there be need , shall be further demonstrated . . nor is it a matter of art or difficulty to declare a way for the security of the protestant religion , with the rights of the government , and liberties of the subjects , with the due freedom of conscience , without any such church-state ; but it is what the principles of religion , common prudence , and the honest interest of the nation do direct unto ; as to instance in the things that are most material unto that end . . let a solemn renunciation of popery , suited unto the general principles of the protestant religion , be established by law , to be made publickly by every person , that is to partake of the rights and priviledges already confirmed unto that religion , or which afterwards shall be so ; to be renewed as occasion shall require . . let there be one solemn stated confession of the christian protestant faith , such as is the doctrine of the articles of the church of england , especially as explained in the publick authorized writings of the church in the days of queen elizabeth and king james , before the inroad of novel opinions among us ; to be subscribed by all enjoying a publick ministry . let the magistrate assume unto himself the exercise of his just power , in the preservation of the publick peace in all instances ; in the encouragement and protection of the professors of the protestant religion ; in securing unto all men their legal rights , already granted unto them , in their several places and stations , in the punishment of all crimes cognoscible by humane judgement ; in deposing of men from their enjoyments or priviledges , which they hold on any condition , as suppose their orthodox profession of the protestant religion , if they fail in , or fall from the performance of it ; leaving only things purely spiritual and evangelical to the care and power of the churches , and all litigious causes of what sort soever , with the infliction of all outward penalties , unto the determination of the laws , of the land , and a great progress will be made towards order and peace amongst us . . yea these few things in general are only needful thereunto ; ( ) let the king and parliament secure the protestant religion as it is the publick interest of the nation against all attempts of the papacy for its destruction , with proper laws , and their due execution . ( ) let the wisdom and power of the nation in the supream and subordinate magistrates be exerted , in the rule of all persons and causes , civil and criminal , by one and the same law of the land , in a complyance wherewith the allegiance of the subject unto the king doth consist ; without which , government will never be well fixed on its proper and immoveable basis. ( ) that provision be made for the sedulous preaching of the gospel in all parts and places of the land , or all parochial churches , the care whereof is incumbent on the magistrates . ( ) let the church be protected in the exercise of its spiritual power , by spiritual means only , as preaching of the word , administration of the sacraments , and the like ; whatever is farther pretended , as necessary unto any of the ends of true religion or its preservation in the nation , is but a cover for the negligence , idleness , and insufficiency of some of the clergy , who would have a● outward apearance of effecting that by external force , which themselves by diligent prayer , sedulous preaching of the word , and an exemplary conversation , ought to labour for in the hearts of men. . it is evident that hereon all causes of jealousies , animosities and strifes among the protestants would be taken away ; all complaints of oppression by courts and jurisdictions , not owned by the people , be prevented ; all encroachments on the consciences of men , ( which are and will be an endless and irreconcileable cause of difference among us ) be obviated ; all ability to controul or disturb the power and priviledge of kings in their persons or rule ; and all temptations to exalt their power in absoluteness above the law , will be removed ; so as that by the blessing of god , peace and love may be preserved among all true protestants . and if there do ensue hereon some variety in outward rites and observations , as there was in all the primitive churches , who pleaded that the unity of faith was commended and not at all impeached by such varieties ; yet whil'st the same doctrine of truth is preached in all places , the same sacraments only administred , wherein every protestant subject of the nation , will be at liberty to joyn in protestant christian worship , and to partake of all church ordinances , in the outward way and according unto the outward rites of his own choosing , without the authoritative examination or prohibition of any pretended church power , but what in his own judgement he doth embrace , no inconvenience will follow hereon , unless it be judged such , that the protestant roligion , the liberty of the subjects , and the due freedom of the consciences of men sober and peaceable , will be all preserved . finis . an ansvver to the animadversions on the dissertations touching ignatius's epistles, and the episcopacie in them asserted. by h. hammond, d.d. hammond, henry, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) an ansvver to the animadversions on the dissertations touching ignatius's epistles, and the episcopacie in them asserted. by h. hammond, d.d. hammond, henry, - . owen, john, - . [ ], , [ ] p. printed by j.g. for richard royston, at the angel in ivie-lane., london, : . a reprinting of and reply to part of: owen, john. the doctrine of the saints perseverance, explained and confirmed. title page in red and black. the first leaf is blank. annotation on thomason copy: "nou: th". reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp 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for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng owen, john, - . -- doctrine of the saints perseverance, explained and confirmed -- early works to . ignatius, -- saint, bishop of antioch, d. ca. . -- correspondence -- early works to . episcopacy -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion an answer to the animadversions on the dissertations touching ignativs's epistles , and the episcopacie in them asserted . by h. hammond , d. d. london , printed by j. g. for richard royston , at the angel in ivie-lane . . an ansvver to the animadversions on the disputations concerning episcopacy . the introdvction . nu. . i had thought i had concluded the readers trouble and mine own , when i had gotten to an end of the assemblers exceptions , but by that time i had transmitted those debates to the printer , and from him received one sheet of the impression , i found my self called out anew by a preface ( to a book of a very distant subject , the saints verseverance ) wherein is inserted , a discourse touching the epistles of ignatius , and the episcopacy in them asserted , and some animadversions on dr. h. h. his dissertations on that subject : and this preface ( and these contents of it ) le●t it might be less discernable , thought fit to be exprest in the title page , and subscribed by john owen , servant of jesus christ in the work of the gospel . . and although the speedy return of such tasks is not overgratefull to me , yet because . i conceive it is his pleasure that we should enter this commerce : and . because the work of the gospel is so glorious an employment , that i cannot be averse or flow to the giving all possible satisfaction to any which professeth to labour in it : and . because , if the reader so consent , this discourse may be annext to the former debates with the provincial assembly , being likely to be on the same heads , which are there spoken to , i shall not doubt thus speedily to undertake the labour of it ; and if his animadversions prove any way usefull to me , i shall acknowledge by whom i have profited , retract most readily what he shall give me cause to retract , and never multiply any debates , which may be thus more compendiously ended , being confident that no miscarriage of mine ( of which yet i am not conscious to have committed any in the book of dissert . ) will be able to prejudice the main truth which is there defended , the institution of bishops by the apostles . chap. i. of the apostolical canons . sect. . the controversie about them . the codex canonum . what is meant by apooryphal , and so by genuine canons . the two mistakes of the praefacer , which produceth his animadversion . what is meant by the title , apostolical canons . the praefacers ungrounded suggestion against the writings of the first times . numb . 〈◊〉 . to set out then , with all speed that may be , on this new stage , not knowing of what length it may prove , the first animadversion i finde my self concern'd in , is in * these words . the first writings that are imposed on us after the canonical scriptures , are the eight books of clement , commonly called , the apostles constitutions , being pretended to be written by him at their appointment , with the canons ascribed to the same persons . these we shall bu● salute ; for besides that they are but faintly defended by any of the papists , disavowed and disclaimed as apocryphal by the most learned of them , as bellarmine de script . eccles . in clem. who approves onely of fifty canons of eighty five . baronius , an. dom. ▪ . who addes thirty more , and bi●ius with a little inlargement of canons in tit. c●n. t. . con. p. . and have been throughly disproved and decryed by all protestant writers that have had any occasion to deal with them ; their folly , and falsity , their impostures & ●…triflings have of late been so fully manifested by dallaeus de pseudepigrap●i● apost . that nothing need be added thereunto . of him may dr. h. h. learn the truth of that insinuation of his , dissert . c . sect . . canone apostolico secundo ( semper inter genninos habito ) but of the confidence of this author in his assertions afterward . . i am not here much surprised . with this charge of untruth ; and . this promise , that my confidence in asserting shall be discovered , knowing that it was one of aristotles insinuations in his elenchs , at the beginning of a dispute to endeavour to put the respondent in passion , and then he might easily have fallacies imposed on him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if this were his design , i have more reasons than that one , to hope his pardon , if i do not thus gratifie him . and although there be not one word said in this place , to prove either of these charges , but i am appointed to learn one from mr. daillé , whose book i have not been so curious as to see , and to expect the other afterwards from the prefacer ; yet being concerned to know that veracity and humility are my duties , as i am a christian , and that i ought not to live one minute under the scandal of having offended against either of them , and having yet no motive to retract that expression in the dissert . i am obliged to render an account of my using it . and it is this . . in the second canon of the council in trullo . an. . i find a conciliarie affirmation of eighty five canons under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the canons of the holy and honourable apostles before us . and what was there confirmed is farther ratified by the second council of nice , an. . which cites the d of those canons . and this i take for a testimonie of the eastern churches reception of that number of apostolical canons at that time . whereas in the western churches , both before , and after this time , although the canons of the apostles were by the eastern communicated to them , yet that number was not received , but in a council of seventy bishops at rome , under pope gelasius , somewhat before years after christ , the book of the apostles canons , was defined to be apocryphal . by apocry●hal here i conceive to be meant such as are not obligatorie , w●…ch are not so owned , or received by the church , as to be entered into codex , ordinarily known by the name of corpus canonum ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in * ph●ti●s his stile , the body of synodical canons , their * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in justinia●… their rule of discipline , in like manner as the books of canonical scripture ( to which * justinian added the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or definitions of the four first general councils ) made up their rule of doctrines : that there was such a codex , we find in the fourth general council ( that of chalcedon ) when the book of canons , as well as the bible , was solemnly brought in at the opening of the council , and * call'd for to be read before them as occasion required . and 't is sufficiently known what justellus observes , that the christian church was ruled of old by a double law , divine , the books of the canonical scripture , and canonical , the codex of canons : and those canons that were not received into that codex , though they might hold the authority due to antient pieces , be esteemed worthy the reading and observing , were yet stiled apocryphal , i. e. usefull , though not obligatory , reverenced for their antiquity , but not allowed the power , or title of laws , as the body of the canons is known to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we observe them as laws , saith justinian , and they are thence called nomocanon , and canon law. 〈…〉 that this is the meaning of the word apocryphal , i shall conclude from the story of the fact ; for soon after this sentence of that council of rome , within very few years , we know that they were set up and received in that very place , where they had been thus lookt on as apocryphal : for dionysius exiguus about the year . made a collection of canons , ex graecis exemplaribus . canones ecclesiasticos — composuit , quos ●odie usu celeberrimo ecclesia romana complectitur , out of the greek copies he composed ecclesiastical canons , which at this day the church of rome embraceth , and useth most honourably , as cassiodore his contemporarie and consort saith of him , divin . lect. c. . in this collection he set fifty of these in the front , under the title of apostolical canons , prefacing this concerning them , in principio canones , qui dicuntur apostolorum de graeco transtulimus , quibus quia plurimi consensum non praebuere facilem , hoc ipsum ignorare vestram noluimus sanctitatem , quamvis postea qu●dam constituta pontificum ex ipsis canonibus assumpta esse videantur : in the beginning we have translated out of greek the canons , which are said to be the apostles , to which because very many have been hard to give assent , we have thought fit to mention so much to you , though afterward ▪ some constitutions of bishops seem to have been taken out of these very canons . here it is evident , . that what was a few years since lookt on as apocryphal , is within a while received into their codex , cel●berrimo usu , said cassiodore at that very time . and . whilst it was not in the codex , yet constitutions of the bishops were taken ●…ut of them , which argues to me , that they were not to be rejected , as to be disliked , but onely so , as not to be obligator●… , any farther than as some new decrees of the church should give them their authority . so again in mercator's collection , he prefaceth thus , propter ●orum authoritatem c●teris concil●…s praepos●imus canones , qui dicuntur apost●l●rum , lic●t a quibusdam apocrypha dicantur , quoniam plures eos recipiunt , & sancti patres eorum sententias synodali authoritate roboraverunt , & inter canonicas posuerunt constitutiones . in respect of their authority we have before the rest of the councils past set down the canons of the apostles , so called , though by some they are said to be apocryphal , because more receive them , and the holy fathers have confirmed them by authority of council , and placed them among canonical constitution ▪ where the opposition is clear , betwixt apocryphal on one side , and confirmed by councils , and placed among canonical constitutions on the other side . . one thing onely i can foresee to bee by mr. daille or any man objected against this , viz. the censure that * isidore hispalensis hath past upon the apostolike canons , in these words ( which i see are thought by some learned men to refer to that council at rome under gelasius , but whether by mr. daillé , i know not ) eodem nec sedes apostolica recepit , nec sancti patres illis assensum praelucerunt , pro co quod ab haereticis sub nomine apostolorum compositi dignoscuntur : the apostolike see received them not , and the holy fathers have not allowed them their assent , because they are discerned to be framed by haereticks under the name of the apostles . here i shall offer my conjecture ( and submit it to better judgements ) that isidore speaks not of the first fifty canons , which were certainly before his time ( who was a member of the council of toledo in spain , an. . ) received into the romane codex , as hath already appeared , nor consequently refers to the synod under gelasius ( which , upon other reasons i acknowledge , spake even of those fifty ) but of the whole number of , for in those latter it is , and not in the first fifty , that the apostles are praetended to be the authors of them , viz. can. . where they call philemon's servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our onesimus , and can. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the acts , or canons of us the apostles , whereas no such thing is so much as intimated in the first fifty : for as for those words in the fiftieth canon which refer to the apostles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the sentence of christ , and our constitution by the spirit , 't is evident that they are in turrian's edition , inserted , and added to that canon , after the words , with which dionysius exiguus his old collection and translation ended . and so in the former part of the canon [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for he said not unto us ] ( as if the writers were the apostles ) 't is certain that the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to us ] is inserted : and accordingly in balsamon's text and comment , which i have before me , the canon is intire without either of those insertions . to all which i may adde , that the matter of all those first fiftie canons , and the very form of words , is such , as gives not the least occasion to think them composed by haereticks ( certainly not put under the apostles names by those haereticks ) as isidore affirms of those of which he speaks . . this is to my understanding the meaning of the controversie concerning the number and authority of these canons , which were to be accounted apocryphal , and which not , and so likewise which genuine , and which not , and to this controversie it is , that my insinuation and my words refer , and the second canon being one of those former , which though they have been counted apocryphal in one sense , were yet genuine in another , i. e. none of the later addition of . which are called by learned men novitii and adulterate , i thought i had reason ( and cannot but still think it ) to say that that second canon was semper inter genuinos habitus , alwayes accounted genuine , i. e. received and acknowledged among the canons of the antient church by those who controverted , and rejected the other . . thus much may perhaps suffice to remove the two mistakes , which by some indications i conceive to have produced this animadversion : for . when in the words immediately precedent , he saith , they are disavowed and disclaimed by the most learned papists as apocryphal , this i suppose must be his meaning , either that by that synod at rome under pope gelasius , they were defined to be apocryphal ( and then as there is truth in that , so i may be permitted to have told him what i conceive meant by apocryphal in that place those that were not yet received into their codex ) or else that the rest besides the first are disclaimed by the most learned papists , so i learn from my lord primate , that they are by humbert in his answer to nicetas , sancti patres canones apostolorum numeraverunt inter apocrypha , exceptis capitulis quinquaginta , quae decreverunt regulis orthodoxiae adjungenda . the holy fathers have numbred the canons of the apostles among apocryphal writings , except onely fifty canons , which they have decreed to be annext to the rules of the true doctrine , i. e. to the book of canons received by them : ( where again , by the way , the notion of apocryphal is evident , as opposed to those which are received into the codex , regulis orthodoxiae adjungenda ) and so by bellarmine , whom he names in the front of those most learned papists , and of him saith expresly and truly , that he approves onely of canons of ( de script . eccles . in cl●m . ) and then again , i have now minded him of that which was before evident , that the second canon , which was cited by me , was one of those fifty , and so not disproved by that learned papist . as for the other two , baronius , and binius , whom he names to the same purpose as those who have disavowed and disclaimed them as apocryphael , i shall not accuse his confidence , but must think he was in some haste , that he could doe so , baronius being by him acknowledged to adde more , and binius to have made a little inlargement of canons , which sure doth not intimate that they disavowed , or disclaimed the fifty . . so when he saith of them , that they are faintly defended by any of the papists , i shall desire to know ( among many others , bovius , lamb. gruterus , stapleton haleander , &c. ) what he thinks of turrian , whether he were a papist or no , and whether he were a faint defender of them , nay whether monsieur daillé take no notice of his zeal for them ? if he doe not , i shall very much wonder at it : if he doe , i shall have the more reason for my question , how he that sends me to be taught by m. daillé , had not learned so much from him , that there was some papist , by whom they were not faintly defended ? so again when he saith that they have been throughly disproved and decryed by all protestant writers that have had any occasion to deal with them , i might certainly mind him of more protestants than one that have been far from decrying them . i shall not mention , as i might , the severall bishops of our church , since the reformation , and our divines in their writings , that make their appeals to them frequently , and with as pompous forms of citations , as i have done [ semper inter genuinos habito ] i shall not adde the learned hugo grotius , because i know not whether any , or all of these may not be deemed by him to be no protestants . onely what doth he think of frigevillaeus gautius ? he certainly an. . in his second part of his palma christiana ( dedicated to queen elizabeth ) c. . & . was far from disavowing , and decrying those canons : how little short he came of turrian himself , i shall not now tell him , lest he be disavowed as no protestant , for so doing , but leave him at his leisure to inquire , whether one such example might not have taken off from the generalitie of the affirmation [ decryed by all protestants ] or indeed whether d. blondel's vouching them in the manner which i shall by and by set down , might not have had some force in it , if he had taken notice of such things . but all this by the way , as an essa● , that some other men , as well as h. h. may be confident in asserting . . secondly , when immediately after his animadversion on my words , he mentions his exceptions to the books of apostolical constitutions and canons taken out of daillé , and the learned vsher , 't is apparent that these all belong to the books under clement's name , called the apostles constitutions : but then it must be remembred , that that book of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or constitutions is another thing , clearly distinct from the book called the apostles canons , and there is but one way imaginable to involve the later under the censure that belongs justly to the former , and it is this , that in some copies the constitutions and canons are put together into one volume ( and that 〈◊〉 * photius his time ) and that in the end of the canons , there is a solemn confirmation of the constitutions . but then it must be remembred again , that these are later copies , which so confound them , and i take not them to be genuine , and that canon is the eightie fifth of that book , and so no part of the first fiftie , which i suppose to be the onely genuine canons , and consequently that none of the ridiculous things in the constitutions is imputable to that former collection , but indeed , on the contrary , that one expression in that eightie fifth canon , which prescribes the keeping them * close , because of some mysterious passages in them , is justly thought by learned men to betray them both ( the later canons , and the constitutions so magnified by them ) to be of a much later edition , than that which they pretend to . . and thus i hope i have vindicated my self , and given the grounds of my assertion , and for the confidence , i did not , i confess , expect to be charged with any immoderate degree of it from any , nor doe i yet discern how those few words in the parenthesis ( semper inter genuinos habito ) could be deem'd so criminously guilty of it , or that hee that undertook to be my monitor , having in so short a time proved so much more guilty of it , should in any reason think himself the most competent for that office . . to help him to any appearance of reason , and so to qualifie him thus to charge me , some want of observation of vulgar stile must be necessary , either in not adverting what is ordinarily meant by their title of apostolick canons , or some other the like . that he takes the meaning of that title to be their pretension to be written by the apostles , or by clement at their appointment , i conclude from the words with which he begins that paragraph [ the first writings , that are imposed on us after the canonical scriptures , are the eight books of clement , commonly called the apostles constitutions , being pretended to be written by him at their appointment , with the canons ascribed to the same persons ] and if according to this his notion , he conceive me by the word genuine to affirm that they are rightly so ascribed , he is mistaken . . that those canons , whether to the number of . or but of were written by the apostles , i never meant , but neither is that the meaning of those that cite them , and call them as i have done , by the vulgar name of apostolick canons : if there be any doubt of this , i shall prove it by competent testimonies , whether among papists or protestants . of the former , in stead of many , i instance only in that account , which gabriel albispine in his observations rendreth of it , that some of these canons ( the fifty he means ) being made by the successors of the apostles ( the bishops of the antient church ) who were called ( saith tertullian de praseript . ) apostolici viri , apostolical men , apostolicorum primum canones , dein nonnullorum latinorum ignorantia , aliquo● literarum detractione , apostolorum dicti sunt , they were first call●d the canons of the apostolicks , after by the ignorance of some latine writers , and by the taking away of a few letters , they were called the canons of the apostles . . among protestants i might instance in the archbishop of armagh , here cited under the name of the learned vsher , who by stiling the fifty , veteres canones ecclesiasticos ●b antiquitatem apostolicos doctos , the old ecclesiastical canons for their antiquity stiled apostolical , and distinguishing them from the thirty five nova capitula & novitii canones , new chapters , and novice canons , clearly justifies all that i have said : but i have no reason to goe any farther than dr. blondel himself , with whom i had then to doe , and i am sure 't is ordinary with him to cite these canons under the title of apostolick , and so to yeeld them their authority ( yet i suppose is not thought by his colleague mr. daillé to have made the apostles themselves the authors of them ) you may see it twice together in two lines , apol. pro sent . hieron . pag. . anno dom. . laodicano canone . secundum apostolicum . cautum fuit , care was taken by the council of laodicaea , can. . according to the th apostolical canon , calling it first an apostolick canon , and then affirming it the rule by which the laodicaean canon was made , and so clearly giving it a greater antiquity than that council : and immediately again , apostolico d ( longè antequam ancyrae conveniret synodus ) in the d apostolick canon , long before the synod met at ancyra , which we know was in the year and what was acknowledged to be long before that , must be of a pretty antiquity , although it were not written by the apostles . . 't is true indeed some have thought fit to use greater exactness of speech , as the council of paris , anno . calling them * canones quasi apostolicos , the canons as it were apostolick ; and dionysius exiguus , and isidorus mercator , canones qui dicuntur apostolicorum , the canons said to be the apostles . and hincmarus rhemensis saith , they were a primis temporibus traditione viritim apostolicorum virorum , mentibus commendati ; from the first times by tradition of apostliocal persons commended to the minds of men , from man to man , and a devotis quibusque collecti , collected by all devout men . see concil . gallic . l. . p. , . and as for those which pretend the whole . as well as the constitutions to have been peun'd by clemens , there is little doubt but they did , by so doing indeavour to impose false ware upon the church , but still this praejudgeth not my affirmation of the former fiftie , that they were alwayes accounted genuine . not meaning thereby that they were written by the apostles , or at their appoint-ment by clemens ( i say not a word , that so much as insinuates either of those to be my sense , and i can justly affirm it was not ) but genuine , i. e. truly , and without contradiction ( as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken for synonyma's in this matter ) what they were by the church generally taken to be , i. e. canons of antient bishops ( before the times of the general councils ) of apostolical persons , success●rs of the apostles , in churches , where they praesided , called apostolical churches . . i adde no more of a matter so clear , yet before i proceed , i shall desire the author of this animadversion , to consider how unjustly his censure hath fallen ( in the page immediately praecedent ) on the writings of the first times , immediately after the apostles fell asleep . his words are these , i must be forced to preface the nomination of them ( the first writers ) with some considerations : the first is that known passage of hegesippus in euseb . eccl. hist . l. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . setting out the corruption of the church as to doctrine , immediately after the apostles fell asleep , whereof whosoever will impartially , and with disengaged judgements search into the writings that of those dayes doe remain , will perhaps finde more cause than is commonly imagined with him to complain . . here is a ●ad jealousie raised against all antiquity , even of the purest times next the apostles , and indefinitely without any limitation , on the writings of those dayes that remain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. all that are extant , in one common masse , and yt ( besides that one saying of hegesippus ) no one word added to found it on ( but onely dubious , suspicious expressions [ will perhaps find more cause than is commonly imagined ] to warn all how they give any trust to the purest antiquitie . whereas all that hegesippus there saith , is onely this ( which they that pay most reverence to antiquity , take as much notice of as he could wish ) viz. that the poyson of the heretical , or apostatical , or atheistical gnosticks , in express words , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sect of the gnosticks , falsly so called ( the same that had been mentioned by st. paul to timothy ) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the atheistical seducers did openly set up against the truth of christ , as soon as ever the apostles were dead . which being by hegesippa● terminated in the known despisers and persecuters of the true church and orthodox professors , the grievous wolves that worried the flock , and those constantly resisted , and combated with , preacht against , and written against by the fathers and antient writers , and never observed by any man to have gain●d on them , or infused any the least degree ●f their poyson into them , or their writings , which are come to us ( which to undertake to make good against any opposer is no high pitch of confidence , again to be censured in me ) it is a sad condition that the just and the unjust , the false teachers and the orthodox professors should fall under the same envy , be involved under the same black censure , those that watched over the flock as shepheards , and oft laid down their lives for the sheep , be again defamed and martyred by us their unkind posterity , under pretence , forsooth , that they were in the conspiracie of the wolves also . i leave this to his , and the readers consideration , and so proceed to the next charge . chap. ii. of ignatius's epistles . sect. . the comparison betwixt them and the epistles of clement , and polycarpe . of salmasius and blondel being the first that rejected them . of the vir doctissimus , answered by vedelius . of bishop mountague's censure of vedelius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : of salmasius's contumely , title of learned grammarian . illecebre . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . consnlting authors to serve our own turns . numb ▪ . the next charge i find in the eighth page of this preface , in these words . a late learned doctor in his dissertations about episcopacy , or dispute for it against salmasius and blondellus , tels us , that we may take a taste of h●s confidence in asserting , dissert . . cap. . . that salmasius and blondellus , mortalium omnium primi , thought these epistles to be feigned or counterfeit . and with more words , cap . he would make us believe that these epistles of ignatius were alwaies of the same esteem with that of clemens from rome to the corin●●ians , or that of polycarpus to the philippians , which we have in eusebius , and then he addes , in the judgement of salmasius and blondellus , solus ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cujus tamen epistolae pari semper cum illis per universam ab omniaevo patrum nostro●um memoriam reveren●iâ excipiebantur : nec prius à mortalium quovis in judicium voc●bantur ( mul●ò minus ut in re certâ , & extra dub●… posita inter planè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejici●bantur ) quam presby●… anglicani patribus suis contumeliam facere coepissent , iisque aut suppetias ferre , a●t rem gratam facere ( quibus illecebris adducti nescio ) hi du● non ignobiles presbyteranae causae hyperaspistae in selpsos recipissent . of his two learned antagonists one is dead , and the other almost blind , or probably they would have dealt not much more gently with the doctor for his parenthesis ( quibus illecebris adducti nescio ) then one of them formerly did ( salmasius de subscribendis & signandis testamentis , seu specimen consul . animad . heraldi , cap. . p. . nuper quidam etiam nebulo in angliâ , capellanus , ut audio , regis , hammondus nomine , libro quem edidit de potestate clavium , salmasio iratus , quod aliam quam ipse sententiam probet ac defendat , haud potui● majus convicium , quod ei diceret , invenire , quam si grammaticum appellaret ) for his terming him a grammarian , yet indeed of him ( such was the hard entertainment he found on all hands ) it was by many supposed that he was illecebris adductus ( and they stick not to name the b●… he was caught withall ) wrought over in a manner to destroy the faith of that which he had before set up and established . for the thing it self affirmed by the doctor , i cannot enough admire with what oscitancie or contempt he considers his readers ( of which manner of proceeding this is far from being the onely instanc : ) that he should confidently impose such things upon them . he that hath written so much abou● ignatius , and doth so triumph in his authority , ought doubtless to have considered these concernments of his author , which a eobvi●us to every ordinary inquirer : ved●lius his edition of ignatius at geneva came forth with his notes in the year . long before either salmasius o● blondellus had written any thing about the suppositi●iosness of these epistles ; in the apology of ignatius whereto prefixed , he is forced to labour and sweat in the answer of one , whom he deservedly st●…cs virum doctissimum ; ( arguing not contemptibly ) that ignatius never wrote any such epistles , and that all those which were carried about in his name , were false and counterfeit . but perhaps the doctor had taken caution of one of the fathers of his church , that à genevensiqus istis typographis praeter fraudes & sucos & praestigias non es● quod quicquam expectemus ( montac . appar . l. . sect . ● . p. . ) and so thought not fit to look into any thing that comes from them . especially may this be supposed to have some influence upon him , considering the gentle censure added in the next words by that reverend father of his church , concerning the endeavour of vedelius , in his notes on that edition . neque audax ille & importunus ignatii censor quicquam attulit ad paginas suas implendas praeter inscit●am , & incuriam & impudentiam singularem ( ne saevi magne sacerdos ) dum ad suum gene● vatismum antiquitatem detorqu●t invitissimam , non autem , quod oportu●… calvinismum amussitat ad antiquitatē . and what i pray you is the reason of his episcopal censure ? that he should deal with poor ved●…s in that language wherewith men of his order and authority were wont to deale with preaching ministers at their visitations ? why this poor man in that passage which you have in the epistle to the magnesians ( in that edition p. . ) where treating of the antient fathers expectations of the coming of christ , retains the common reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , referring the word to their expectation of seeing him come in the flesh , which upon the testimony of our saviour himself , they desired to see , and saw it not , not correcting it by a change of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so referring it to their faith in christ , and salvation by him ▪ as in his judgment he ought to have done . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a little thing would provoke the indignation of a prelate against any thing that came from geneva . i say i would suppose that this might divert ou● doctor from casting his 〈◊〉 veaclius , whose defensative would have informed him that th●…stles ●●d been opposed as false and counterfeit , before ever salmasius or blondellus had taken them into con●de●ation ; but that i finding hi●…e●imes ●…ing on tha● geneva edition . for whereas cap. . sect . . he tels you that he intends to abide onely upon the edition of is●●● vossius in g●eek , published from the archives of the l●b●a●y of laurence di medi●es , and the latine edition published by bishpp usher ou of our library here at oxford , yet cap. . being pressed with the testim ny o● the writers of the epistle to the magnesians , calling episcopacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly intimating a comparative novelty in that order to others i● the chu●ches , and fearing ( as well he might ) that his translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the ordination of a young man , would scarce be received by the men of his own praejudice ( for surely he never supposed that he should impose on any other , by such grosse figments ) he prefers the vedelian edition ( where these words are not so used ) before it , and informs us , that ●ic legend●… ( as it is in the geneva edition ) suadet to●a epistolae ser●es . now this truly is marvelious to me ( if the doctor consulteth authors any farther , than meerly to serve his present turn ) how he could ever advi●e with that edition of vedelius , and yet so considently affirm , that sa●…s and blondellus were the first that rejected these epistles as feigned and counterfeit . . the summe of this charge is ▪ . that i would make men believe that ignatius his epistles were alwaies of the same esteem with that of clement , and of polycarpe . dly that 〈◊〉 say that salmasius and blondel were the fi●st that thought these epistles ( of ignatius ) to be feigned and counterfeit . dly that this is in me a confidence in asserting , an admirable piece of oscitancie and contempt of the reader , confidently to impose upon him , and all this against express evidence , when thly long before either of these , vedelius was fain to answer a vir doctissimus , arguing that ignatius never wrote such epistles , and this the more to be admired , because thly it appears that i had advised with that edition of vedelius , where those arguments are propounded , and answered , and yet say that salmasius and blondel were the first that rejected these epistles . to these five branches of the original , and grand charge are added incidentally these other passages . that if salmasius were not dead , and blondel almost ●lind , they would probably have called me knave for using this parenthesis ( quibus illecebris adducti nescio , i know not by what invitations they were brought to doe what they did ) adding of the former , that indeed it is by many supposed that he was illecebris adductus . that bishop montacute inveighs bitterly against the geneva writers , and particularly against vedelius his censures on ignatius . that my interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the ordination of a young man , is a gross figment . that it is doubtfull whether i doe consult authors any farther than is for my own turn . . to these particulars , which will soon be found to be of no very weighty importance , yet such as they are , i shall punctually make my reply . . for the first , i shall not need labour for proofs to ballance the estimation of ignatius's epistles , either with that of clemens , or polycarpe : for , beside that here is not a word objected against it , nor so much as the ordinary charge of confident asserting affixed to this part of my speech , but my words are barely repeated without any exception to them . the thing may be manifest to any that shall , for clemens , peruse the testimonies out of ancient writers , concerning his first epistle , that to the corinthians , set down to his hand by mr. patrick yong , before his edition of that epistle , and then compare them with those concerning ignatius's epistles prefixt by the archbishop of armagh to his former edition of ig●ati●… , and to that adde but this one place of eusebius , e●cl . hist . l. ▪ c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . where speaking of those writings reserved to his time , wherein the apostolike doctrine was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of records delivered to them , he instanceth in ignatius ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the collection of epistles which he had formerly mentioned from polycarpe ) and in clement ' s epistle , which in the name of the church of the romans he sent to the church of the corinthians , and was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , received and confest by all , which passage doth directly assert this exactness of tarallel betwixt them two , as equall in conveying apostolike doctrine to us . . to which i may adde , that the prejudices our present volume of ignatius's epistles are under , are not greater than those which lye against the epistle of clement , set forth from tecla's ●opie . i shall instance in sour : among the examples of generous christian sufferers of that age , proposed to be treated of ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . let us come to the eminent persons which are nearest us , let us take the generous copies of our age ) immedately after peter and paul , and those that came in to them , are mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the daughters of danaus and dirce , of whom it is said , that having suffered sore , or cruel contumelies , or punishments , they came to the constant course of faith , and being weake in body , received a generous reward . this is so unfit for the place wherein it is found in tecla's copy ( and we have no better , or other to mend it by ) that mr. yong hath set a mark upon it , as that which he cannot allow to be genuine clemens . . secondly : speaking of the sea , he hath these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ocean unbounded to men , or , which men cannot pass over , and the world that are beyond it . . thirdly : speaking of the resurrection , he not onely offers to contemplation the resurrection , which every day brings us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the night lies down to sleep , the day rises again , but also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wonderfull sign which is in arabia , the phoenix , which being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but one of the species , lives five hundred years , then drawing neare to death , makes a nest of frankincense and myrrh , and other spices , and goes into it , and dies ; then out of the corruption of the flesh grows a worm , which being fed with the moisture of the dead creature , grows to perfection and wings , then carries the nest where the former bird was entombed ( and embalmed as it were ) from arabia to aegypt , to heliopolis , and in the day time in the presence of all men , layes it upon the altar of the sun , and returns again . and the priests looking into their records , and keeping exact calculation of the time , find that at the end of five hundred years this is done . and all this , saith he , afforded us by god , who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by this bird shews the magnificent greatness of his promise . . these two latter are the objections of photius himself * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , one may find fault with him in these ; adding also another ( the th which i proposed to mention ) that as the second epistle under his name ( which * elswhere he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is rejected as supposititious ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inserts some passages as from scripture , which are strangers to it , so * this first epistle is not perfectly free in this matter . . these four prejudices notwithstanding ( and a fift also by him mentioned ) 't is the same photiu● his judgement , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an epistle worthily esteemed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thought by many worthy of such reception as to be read publickly . . and so it hath among all men generally been entertained , and mr. yong's edition of it justly lookt on by this prefacer , as a genuine piece , abundantly testified to of old , a writing full of antient simplicity , humility and zeal , and testimony solemnly fetcht from it , to prove the but two orders in the church , and the power of the people in ecclesiastical affaires . . now , as on one side all these objections may , i suppose , have very competent answers adapted to them , and i think for the first three mr. yong's notes may be sufficient , that the danaides and dirce was an insertion of some scribe taken in from the margent into the text , that the ocean was the british sea , and the worlds beyond it these islands , that the story of the phoenix is no fable , but vouched by very great and antient authors , though perhaps fabulosis aucta ( and m. blondel , i hear , hath written a dissertation in defence of it ) so i am to think that all the objections against ignatius , as far as our copy , which we adhere to , is concern'd , are answered also . . and so still the parallel remains compleat betwixt clement's one epistle set out from the king's library , and ignatius's seven set out from the medicaean greek , and our old latine copies . . and for pol●carpe and him , the comparison will be more easie by viewing the testimonies by the lord primate produced out of the ancients concerning each of them , prefixt before the one common volume of both their epistles : and indeed of them two , the advantage is clearly on ignatius's side , because as generally they that make mention of the one , joyn the other with him , with the same reverence , onely giving the precedence to ignatius ( * st. hierome ad helvidium may stand for many ; can i not , saith he , summon the whole catalogue of antient writers , ignatius , polycarpe — ) so polycarpe himself in his epistle gives his testimony and commendations of ignatius and his epistles , and from him it is that originally we fetch our collection , and just esteem of them . i hope i shall not need to adde more to justifie my con●idence in that matter . . secondly : for my affirming that salmasius and blondel were the first that thought these epistles of ignatius to be feigned and counterfeit ( which is the one thing that must bear all the weight of my accusation for confidence in asserting , confidence in imposing upon readers , oscit ancie , or contempt in considering them ) my account will bee soon given , by viewing my periods , on which this charge is layd , and they are three ; two set down in his text , one in his margent : the two former are fully and truly cited by him : that in the margent is set down imperfectly , and lyes thus in the dissert . ( it should be ) c. . sect . . in his qui●pe ( rebus in ecclesiā primaevâ gestis , ut an ignatius epistolas scripserit ) unicum d. blondellum , aut alterum fortassis inter omnes mortales walonem messalinum rectius judicare , quam patres universos : this is to conclude , that in matters of fact done in the first ages of the church , one blondel , or perhaps his second salmasius , passe a righter judgement than all the fathers . . the plain sense and drift of these words is this , that when there was a copie of ignatius produced , which had in it the several sentences , which the fathers ( all , without exception of one ) cited from ignatius , by which it appears that those fathers universally gave credit to these epistles in this form , in which d. blondel , and salmasius reject them ; and when this was taken notice of by blondel as an objection against his discourse [ his ipsis epistolis patres fidem adhibuisse , that the fathers gave credit to these very epistles ] and that answered by blondel , with a quid tum ! quam multa minimè suspicaces ac imparatos & fefellerunt semper , & quotidie fallunt ? what matter for that ? how many things both have alwaies deceived , and doe daily deceive persons , that are not suspicious , and upon their guard ? from this answer of blondels i conclude , that if he hath reason on his side in it , then the judgement of one or two modern writers , blondel and salmasius is to be preferred before all the fathers , and that in a matter of story , a narration of things done in the primitive times , wherein the fathers lived , and from whence these others are so many hundred years distant . . this conclusion of mine , as it is most undeniably deduced from blondel's words , and is , i think , a competent evidence of the unreasonableness of his proceedings ( for it is obvious to all men , who are the most competent judges or witnesses of matters of fact , sure they which are neerest the times , and have the most uniform consent of others that speak of it , not they that are but singular affirmers , and at a vast distance from it ) so it is a full interpretation of my meaning , not that blondel and salmasius were the first of men , which ever opposed any volume of ignatius's epistles , or that thought them ( i mean again , any that goe under that name , or any volume of such , set out by any ) feigned or counterfeit , but that they were the first which rejected those more emendate copies , found upon tryal to accord with all that the fathers cite from them , and so which are by themselves confest to be the very epistles , which the father 's used , and own'd as ignatius's . . an evidence of the truth of this i shall produce from blondel's own words in his preface p. ▪ where mentioning how greedily he laid hold of the laurentian copy , lent him by vossius in manuscript , how he transcribed it with his own hand , collated it diligently with the places cited from these epistles by the antients ( and if it were done studiosè diligently , those antients must be , polycarpe , irenaeus , origen , eusebius , athanasius , hierome , chrysostome , theodoret , &c. ) at length he confesses se gratulatum seculo nostro , quod illud ipsum exemplar quo ante annos usus erat eusebius , novam ipsi propediem affulsuram lucem sponderet , that he congratulated our age , that that very copie , which eusebius used yeares agoe , promised now to bestow new light upon the age. . here it appeares , that in his dispassionate , impartial judgement ( founded on prudent consideration , and his having used the best means of judging ) this copie , which blondel rejected , was the copie that the antients own'd , particularly eusebius : and of his rejecting this copy ( not any other , formerly published among us ) it is most evident that i speak in all the places of the dissertations , and consequently that unlesse some other man can now be named , which rejected this copy ( the laurentian i mean , set out by vossius , to which the old latine one publisht by the lord primate is answerable , though a barbarous translation ) or the copy which eusebius and the fathers used , before blondel and salmasius rejected it , i have affirmed that which is exactly the truth , and am guilty neither of confidence , nor imposing , nor oscitancy , nor contempt of the reader . . and then , i pray , how was i concerned in the negations and arguments of the vir doctissimus , which vedelius answered , which must needs belong to the epistles then extant , and carried about in ignatius's name , & could not , by divination be confronted to this edition of vossius , or to the laurentian , or our old latine manuscripts , which may well be presumed to have never been heard of by him , or vedelius either , and yet are the onely volume of ignatius's epistles there spoken of by me , and of which my affirmation proceeds . as for this vir doctissimus , i have now been able to consult vedelius , and * there i first find that he hath neither name nor book delivered to us , and that in all probability he never publisht any word to that purpose . and for what hath past betwixt private men in more private letters , i know not that i was obliged to take any notice , if i had remembred that anonymus ineditus vir doctissimus . that this unus quidam vir doctissimus is mentioned as the onely person ( and opposed to the alii , others , that exprest their doubts and scruples onely ) which extra omne dubium ponit , affirms positively , and without doubting , suppositionem harum epistolarum , that these epistles were supposititious , or that ignatius never wrote such epistles , whence by the way i am secured from the other instances which are by the ●refacer after brought to say the same thing which that vir doctissimus had done 〈◊〉 for vedelius was as ignorant as i , an plures ejus mentis fuerint , whether there were any more of that mind with him . lastly , that this vir doctissimus durst say , that ignatius never wrote any epistles at all , which is to me an assurance that as learned as he was , he never knew any thing of polycarpe's collection , or of the antient writers citations out of them ( which if he had , he might as well have said , that polycarpe , and the rest of those antients never wrote neither ) and consequently that his ignorance secured him from being guiltie of that which i charge on blondel and salmasius , viz. rejecting all the fathers with a [ quid tum ? ] and these epistles in despight of all the authority which the fathers were acknowledged to have given them . this ought to have been adverted by my monitor , and then he might certainly have spared himself , and the reader , and me the severall gainlesse paines that his sharp animadversion hath , in several kindes cost each of us . . as for his amplifications , backward and forward , on this head of discourse , that perhaps i had received caution never to look into any thing that comes from geneva , and yet that that could not be the truth , because i had occasionally insisted on that edition of vedelius , though now it be far from needing reply ; yet 〈◊〉 shall be willing to oblige him , by telling him the whole truth , and making him my confessor in this matter . that 't is now near thirty yeares since that i read over diligently that whole volume of vedelius , with all his exercitations annext to it , that i did it in my entrance on the study of divinity , beginning with him as the first rcclesiastical writer then extant ; for clement's epistle was by mr. yong seven or eight years after publisht . this vindicates me from his jealousie , that perhaps i took caution from bishop montague never to look into book that came from geneva . . for although i began not that study so , as to fall under abbot's censure ( in the top of the tenth page produced ) that calvin had holpen me to a mouth to speak ( any more than it is true of me , that i am still opening my mouth against calvin ) yet truly my first author , used in my search of the opinion of the antient church , was delivered me by vedelius from geneva , and so from geneva it self i first learned the three orders of men in the church to be of apostolike institution , which , as far as concerns the second of them ( by him and ever since call'd presbyters ) the scripture had not taught me . . if this be not enough , i next acknowledge , that when this prefacer told me of the vir doctissimus , that vedelius was fain to answer , i had not any such thing in memory , and though i am sure i formerly read it , because i now see it is in that book , yet 't is due to his animadversions , that i had not utterly lost it : from this occasion i shall not have temptation to lose time in bemoaning my self , that my memory is so frail , both because of the many thousand things which i have read , and heard , and utterly forgotten , this was as fit to be one , and as easie to be spared as any , and if it had been explicitely in my memory , it had been perfectly useless to me in this matter , i could not reasonably have interposed any mention of him , or added his name with any truth to those two of blondel and salmasius ( the two men which peculiarly rejected the laurentian ( or eusebian ) copy , blondel having a transcript from vossius , and salmasius a sight or it from blondel ) and also because i see other mens memories are as frail as mine , and that in things both of present use , and fresh observation : witnesse my monitor himself , who , whilst he is a chiding , or admiring me for oscitanc● , and contempt of my reader , &c. tels me that bishop vsher publisht his latine edition of ignatius out of the oxford library , whereas that arch-bishop , that best knew , professes * it was from two manuscripts , one belonging to caiw colledge in cambridge , the other to bishop montague : this were too mean a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mention , but that , besides that it is an example , that men that are the severest on others no-slips , may themselves be guilty of as great , as they judge in others : it is also a way of giving some account of that speech of bishop montagues , which fall so tartly on vedelius , and is here thought fit to be brought in , in the prefacers digression . for bating the asperity of the language , which i doe as little commend in either father , or son of the church , as any , the copy which he had by him of so venerable antiquity , might by him very reasonably be thought a more scholarlike , and lesse deceivable way of correcting ignatius's epistles , than vedelius's single conjectures , and prejudices , which made him , as that bishop thought , willing to conform antiquity to the doctrines then received at geneva . . and this will appear yet more reasonable in the particular , which is here said to have occasioned that bitter speech of that bishop , where , in videlius's reading , it is said of the fathers of the old testament , that they came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad vacuam spem , saith vedelius , to a frustration of their hope , but the bishop's latine copy reads , in novitatem spei , to the newness of hope , evidencing the reading to bee with an easie change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the newnesse , and so it is in the laurentian greek which is now extant . now as again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be an easie change for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which that bishop it seems liked best 〈◊〉 and either of those readings might well pass , either that they joyned with us christians in the same common hope evangelical , or came to the newness of ●ope , i. e. hoped for mercy on the same terms of new evangelicall obedience , on which we now hope for it , and so set on purifying , as st john saith he will doe , that hath this hope in him , so truly the other of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] would hardly be kept from being blasphemy , cannot possibly be salved , as this prefacer would salve it , by referring it to their expectation of christs coming in the flesh , which , saith he , upon the testimony of our saviour himself they desired to s●e , and saw it not . but . i pray where doth our saviour testifie this , that they desired to see it , and saw it not ? i suppose in those words of luk. . . for i tell you that many prophet● and kings have desired to see those things which you see , and have n●t seen them . but will this justifie or maintain the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the frustration of their hope , or at all prove , that they had such hope of seeing christ come in the flesh ? men may desire that which they doe not hope , the goodness of the thing once apprehended , is enough to raise desire , but hope must be founded in some promise , or else it is but either wish , on one side , or on the other , presumption . . but then secondly , to justifie vedelius in his retaining of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is more necessary , viz. to consider the context as it lyes in the epistle publisht by him , and then the whole passage will be found to be this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — if therefore they who conversed in the antient writings came to a frustration of hope , expecting christ ( as the lord teacheth , saying , if ye believed moses , ye would have believed me ; for he wrote of me : and abraham your father was exceeding glad that he might see my day , and he saw it and rejoyced ; for before abraham was i am ) how shall we — by this context 't is now evident , . how impossible it is that the vedelian reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can stand ; for abraham , who is the instance , did not misse of his hope , what he hoped for he obtained , he had promise that he should see christ's day , viz. see it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the spirit , not carnally in the flesh , see it in destinatione divinâ , in god's destination : and that promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he should see it , put him in an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an exultation of joy , and neither hope nor joy were frustrated ; for it follows , he saw , and was glad . secondly : how seasonably the testimony of christ was here produced by this prefacer , in these words of his [ referring to their expectation of christs coming in the flesh , which , upon the testimony of our saviour himself they desired to see , and saw it not ] i demand , doth the vedelian edition so refer to any such testimonie of christ , which ends with [ saw it not ? ] doth it not quite contrariwise produce the testimony of christ concerning abraham , affirming of him that [ he saw it ? ] which is competently distant from the prefacers text of , they saw it not . again , are not these words of our saviour concerning abraham's seeing ( in spirit ) and satisfying himself , and rejoycing at that sight , perfectly agreeable to the general purport of the gospel ? is it not the doctrine thereof frequently exprest , that christ was known by the fathers of the former ages , by the title of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that was to come ] and that till the fulnes of time was come , though they did ( as the vedelian copy adds ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expect to see christ , yet not so as to see him come in the flesh , but lived by faith , as abraham sojourned , assuring themselves , that he would be really exhibited to their posterity , being for themselves content to see him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the spirit , and by no other eye but that of faith ? and then can it be said , that they were frustrated in their hope ? that what they hoped , they received not : or hoped for that which they did not receive ? simeon indeed had it revealed to him , that he should not see death before he had seen the lord's christ , luk. . . but this was about the time of the designed exhibition of him , and accordingly he did see him , and embraced him , and was not frustrated of his hope : but this promise was never made to father abraham , and those of the former ages , nor to those prophets and kings , luk. . and so having no promise of this , they entertained not themselves with hopes of it ( though they might with desires , submitted to gods wiser choice ) and consequently never came thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the emptinesse , or cassation , or frustration of hope . so that to maintain the vedelian reading of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 't is evident that the following words must be , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saw , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saw not , the direct contradictorie to the words as they were spoken by christ . my lord primate tels us from a manuscript in baliol-colledge librarie , that rather then the scribe there would adventure ( so near blasphemy , as ) to write ad vacuam spem , the interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to avoyd , or cassate hope , he those to insert a [ not ] in that latine copy , and wrote ad non vacuam spem , to a hope not void : this again shews how intolerable that reading is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereas the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which our laurentian copy gives us ( being retain'd , and not changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is perfect clear sense , and elegantly agreeable to the context , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — the most divine prophets lived according to jesus christ ▪ and then soon follows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — if therefore they that conversed in those old things i. e. lived under the law of the jews ) came , or advanced to the newness of hope ( i. e. as before , lived according to christ , an evangelical , christian life ) &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how shall we live without him , whose disciples in spirit the prophets were , and expected him as their master ( but sure by so doing were not frustrated in their expectation . ) . all this hath been said to render it reasonable for my monitor to be less severe to the writings of others , and from hence to observe , that one digression doth unnecessarily , and unluckil ▪ sometimes , beget another , and therefore that 't is the safest course to keep close to the matter we have before us , which yet i am not permitted to doe , having still three parts of this branch of digression more , which i am obliged to give account of . . in the next place then , for the probability that my two adversaries salmasius and blondel , if they had not been one dead , the other almost blind , would have dealt not much more ; gently with me for my parenthesis ( quibus illecebris adductinescio ) then one of them did ( calling me knave ) for my terming him grammarian , i am able also to give him some answer , and an account , i thinke , satisfactory to that whole matter . by assuring him that i knew how salmasius had dealt with me in that passage to heraldus , before my setting about the dissertations , that this was so far from imbittering my stile against him , that i did the more carefully watch over my pen , not to say any reproachfull thing of him , but rather to commend his second thoughts in the matter of presbyterie , which he was willing to testifie in some passages of his defensio regia , and truly this was it , which i shall not say i learnt from ignatius , though i confesse it looks very lovely in his divine expressions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to their anger do ye return meekness , to their speaking big be ye humble , to their fiercenesse be ye tame , not desiring , or attempting to immitate them epist . ad ephes . t was the lest that i thought my self obliged to do , in obedience to our saviours precept , mat. . . of blessing and praying for those that curse and despightfully use us , from whence i must conclude , that contum●lies are our adminitions of duty , even that of taking those who powre them upon me , into my special intercessions . . secondly : that my terming salmasius formerly a grammarian , with the addition of learned , was in the sincerity of my heart meant as a title not of diminution , but of honour to him , he was a very learned man in severall parts of good literature , especially skill'd in greek and latine words , and phrases , and customes , and his plinianae exercitationes had long since given me that notion of him , as equal thus far to any of his age , and fit to be named with scaliger and casanbon of the preceding . and knowing i that grammaticus was antiently a title of ●…our among learned men , witnesse suetonius his book de illustribus grammaticis ; and . that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) there are three parts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( the two later of which being peculiarly his ex●…ies , were fully comprehended in the general title of grammarian ) and lastly , that being neither divine nor physitian , nor lawyer by profession , i could not fitly make either of those his title , i thought it most agreeable to all these reasons to stile him learned grammarian , especially having so little reason , as i then had , to commend his knowledge in theologie . this it seems was so represented to him from england , that having no other reason ( that i am conscious of ) to quarrel with my behaviour toward him , he was content to reproach me , upon that stile : and all that i shall say to it , is , that i had rather be in the so●lest manner reproacht without cause , then to be commended for ill doing , or to be justly censured by any . . thirdly , when i said of him and blondel ( quibus illecebris adducti nescio ) i doe not think my self to have wronged them , or used them contumeliously : not wronged them , because i verily believe there were motives properly styled illecebrae ( i mean not bribes from england ) which brought them to doe what they did : and as i did not think fit then to expresse those motives , being matters of fact , of which at this distance , i could not have perfect knowledge or evidence , and so could truly say [ quibus nescio ] and being personal matters , which i love not to publish , farther than the matter it self reveales and declares them , so i shall not choose now out of season , and lesse pertinently to inlarge on that matter : i shall onely adde , that salmasius lived , and blondel saw , many moneths , some years , after the publishing of the dissertations , and neither of them thought fit to fall into such passion so causelesly , nor , that i ever heard , sent the author of these animadversions their letters of attorney to doe it for them , so that i am to acknowledge what he hath done in this , to be an act of his own inclinations , but have no manner of like return to make him for it . . how justly the many which he mentions have supposed that he was illecebris adductus , and from what evidence they name the bait , or with what truth it is suggested that hee had ever set up and establisht that faith which his defensio regia endeavoured to destroy , are things so far removed from the subject before us , the authority of ignatius's epistles , and so unlikely to be concluded by our disputes , that i thinke we may by consent let them alone : otherwise the then present lownes , and improsperity of the cause , which he defended , would offer it self for a very competent argument to infer , the love of truth more than expectation of any temporal advantage , to have perswaded the writing of it . . the second incidental branch concerning bishop montague and geneva hath been as incidentally , but more largely discharged already . . the third concerning my interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the ordination of a young man , might surely have been spared , when it is by him confest , that rather than i could think fit to adhere to it , i chose to prefer vedelius's edition , which reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the appearing youth of their bishop , before this reading of the laurentian in that place , and that done by me in the first place , to remove all force of salmasius's argument , there present before me , all that followed being ex abundati , more then needed , and not proposed , as the truth of the matter , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to supersed● all possible reply in it . but my monitor runs too hastily into ill language , which yet he dislikes so much in bishop montague ( grosse figments is no very nice expression ) else he might have seen enough produced by me , to have prevented , or allaied the storm of his displeasure . . salmasius to take advantage from those epistles , both against episcopacie , and the epistles themselves , finds in the laurentian copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spoken of damas's episcopacy , hence he infers that episcopacy was there stiled a new order , and that the epistles were written in a later age , then that of ignatius , and so that episcopacy was of that later institution . to this purpose , saith he , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot belong to his age , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies new , and brings tim. . . where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we truly render youthfull lusts , signifie , saith he , novae aut novarum rerum cupiditates , new desires , or desires of new things . to this whole way of arguing i confesse i could not afford the least degree of consent , and still think that that learned grammarian did never more passionately 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , than in this heap of inconcludencies . to these therefore i answer'd by degrees proportion'd to the severall steps of his procedure : that the laurentian seemed not the right reading , but the vedelian , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , however rendred , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his appearing youth : this the whole course of the epistle exacted , damas then bishop of the magnesians being a young man , and ignatius desiring his youth might not bring contempt upon him , and therefore advising expresly , not to d●spise the age of their bishop , and this acknowledged by salmasius himself to be the purport of the epistle . . secondly : that if the utmost that could be desired were granted , both that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were the right reading , and that it were justly rendred a new order , yet what was instituted by the apostles might passe for new in ignatius's dayes , who dyed very few years after st. john , and both of them in the reign of trajan , or that however what was in ignatius's dayes ( and to that rivet referr'd it , novellus ordo , sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 loquitur ignatius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) even so new as to bee but ust the● instituted , was yet pretty antient , very little distant from apostolical ( ignatius himself being stiled an apostolical person ) and without controversie long before that famous epocha of years after christ , to which blondel affixes the rise of ep●scopacy . . thirdly : that ( to avoid all the force of his argument ) i was not obliged to affirm , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonged to age , on one side , or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the other . for in case that were granted to be the right reading ( not absolutely ; for that was prevented , but ex hypothesi , if it were ) yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might more agreeably to the context , and the nature of the word , signifie ordination ; and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place to timothy by him cited , it evidently signified not new ( for what could the apostle mean in forewarning him to abstaine from new lusts , were not antient as dangerous ? ) it was much more reasonable to think young timothy was advised to beware of such sins as are met with among young men ( which was the reason that young men were not ordinarily made bishops ) and consequently , as to that again , both the context , referring to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the age , i e. the youth of damas their bishop , and the nature of the word being a denominate from a young man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , would perswade rather to render it so there also ; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be the ordination of a young man ; and so i am sure the learned primate renders it , juvenilem ●rdinationem , and vossius , who reteins the old barbarous latine , yet in his notes hath these words , non debere eo●conti , i. e tanquam commodato accipere . & ad se pertrahere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illam juvenis istius episcopi , which sure in his paraphrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and punctually agrees with my interpretation also . and the analogie with the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( being an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but once used ) in scripture would much better agree with this , than the rendring it a new order . . and now i shall be very well content to be told by the reader , of what perswasion soever , what figment , or how grosse it was that i endeavoured to impose upon him , when i began first with a profession , that i did not assent to that reading , and then onely added , that i did as little assent to salmasius's interpretation , but could not be deem'd absolutely to like the interpretation produced by me , but onely ex hypothesi , and in comparison with that of his affixt to st. paul's words to timothy , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used ; nay , that rather than i would make use of my own , though backt with the concurrent judgement of such learned men , i chose to forsake the laurentian copie in that particular , which in others i generally adhered to . . there remaines one part of the suggestion still , the doubtfulnesse which the [ if ] importeth , whether i consult authors any further than meerly to serve my own turn . to which i answer . by professing that i seek truth from authors , and no proofs , or confirmations of any thing , but what i verily believe to be such . that i may well be believed in this profession , because i am of no partie , which either hath appeared to want such supports , or if it did , could probably tempt any man , with competent rewards , to undertake so vile an office , as is writing and consulting authors to maintain that , which the conscience doubts of , or knows to be false . lastly ; that the particular , whereon this suggestion is founded , can be no just cause of this suggestion : for . not having vedelius's edition of ignatiu by me , when i wrote the dissertations , i had yet the lord primates first edition of the epistles , which is known to contain the vedelian text of the epistles , but hath not his exercitations , where the vir doctissimus was mentioned : and . the whole matter concerning that vir doctissimus being already perfectly cleared , and that if that passage , and those arguings of the vir doctissimus in vedelius had actually occurr'd to my memory , it had not been in the lest degree pertinent to the subject of my then present affirmation , it must now be as unseasonable for me farther to vindicate my integrity herein , as it will be uncharitable in any , without any new cause to doubt of it . this onely i must observe for mine own use , both from the beginning , and the end of this animadversion , that my monitor is one of them whom i am by obligation of christian charitie , bound to blesse and pray for , and i shall doe it , either in my own choice of words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or in any other form he shall praescribe me . and so much for this section . sect. . answer to testimonies of mr. calvin , the centuriators , and dr. whittaker . of lent. ●he occasions of ignatius's epistles . his journey from antioch to rome . numb . . but this act is not yet at an end , there is , it seems , more of this animadversion still behind , following in these words . but yet a little farther : the first edition of these epistles in latine , was augustae vindelicorum , an. in gree● a● basil . before which time i suppose the doctor expects not that any opposition should be made to them , considering ●he heaps of filth and dung , that until about that time were owned for the offspring of the antient fathers . upon their first appearing in the world what is the entertainment they receive ? one who was dead before either the doctor , or either of his antagonists were born , and whose renown among the people of god will live when they are all dead , gives them this welcome into the world ; ignatium quod obtendunt , si velint quicquam habere momenti , probent apostolos legem tulisse de quadragessim● & similibus corruptelis , nihil naeniis istis quae sub ignatii nomine editae sunt putid●us : quo minus tolerabilis est ●o●um impudentia , qui tal●bus larvis ad fallendum se in●●●uunt . calv. instit . lib. . c. . sect . . what ever be the jugement of our doctor concerning this man ( as some there are , of whom a learned bishop in this nation long ago complained , that they are stil opening their mouthes against calvin , who h●lp them to mouthes to speak with : abbot . ad then. ) he will in the judgemen● of some be so far accounted some body , as to take off from them the confident assertion , that salmasius and blondellus were mortalium primi that rejected these epistles . the centuriato●s of magdenburg were esteemed to be some bodyes in their dayes , and yet they make bold to call these epistles into question , and to tender sundry arguments to the impairing their credit and authority . this then they cent. . cap. . de episc . antioch . at primum de ignatio . lectori pio & attento considerandum relinquimus quantum sit illis epistolis tribuendum . non enim dubitamus quin in lectione earum cuilibet ista in mentem veniant : primùm quod ferè in omnibus epistolis , licèt satis copiosis , occasio scribendi prete●mittitur , nec vel divinare licet , quare potissimum ad hanc vel illam ecclesiam literas voluerit mittere . deinde ipsius poregrinationis ratio non parvum injicit scrupulum considerantibus quod multo rectiore & breviore itinere roman potuerit navigare , ut testatur vel ipsius pauli exemplum — expende quam longum sit iter antiochiâ ad litus ae gei pelagi se recipere , thique recta rursum versus septentrionem ascendere , & praecipuas civitates in litore ●itas usque ad troadem perlustrare , cum tamen romanum iter sit destinatum versus occasum . tertio res ejusmodi in istas literas inspersae sunt , ut ad eas propemodum obstupescat lector , &c. haec cum alias non somnolento lectori incidant , nos existimaverimus , &c. thus they at the worlds first awaking , as to the consideration of things of this kind . to them adde the learned whittaker , contra prima de perfect . script . quest . sexta c. . where after he hath disputed against the credit of these epistles ; jointly , and severally , wi●h sundry arguments , at length he concludes , sed de his epistolis satis multa , & de hoc ignatio quid judicandum fit , satis ●x iis constare potest quae diximus . ista papistae non audent t●eri — to whom sundry others m●ght be added , convincing salmasius and bloud●llus , not to have been mortalium primi that called them into question . . what is here brought out of calvin , the centuriators , and whitaker , must still be remembred to be by the prefacer produced to prove the falseness , and ungrounded confidence of my assertion , that salmasius and blondel were mortalium omnium primi , the first of men that called them into question : and my answer must certainly be the same , which in the last section it was , that it must be remembred what copy of the epistles it was which salmasius and blondel rejected , and of which i spake when i affirmed them to be the first that did so , viz this laurentian manuscript copy , set out after by vossius ( agreeing with our two antient barbarous translations , which the lord primate had met with in england , that very copy ) which blondel acknowledged to be the same which eusebius years agoe ( and the other antient fathers ) had used , and gave belief unto , and by that means was forced to cast off the fathers with a [ quid tum ! what then ! ] to say that they were deceived , and imposed upon in that belief , and without doing so , had no possibility of doubting the genuinenesse of this copy . . so that the plain result and summe of my affirmation must evidently be this , that the laurentian copie of these epistles , according with all that the ancients cited from the genuine epistles of ignatius , and by blondel's collating them found to do so , i. e. in effect the eusebian copy of ignatius , and as such acknowledged by blondel , was never rejected by any before salmasius and blondel rejected it . . this being the onely true setting of the case between me , and my adversaries , i shall now need adde no more but this one question , whether the author of these animadversions can now think , that this was the copy of epistles which either mr. calvin , or the centuriators , or dr. whitaker rejected in the places by him transcribed from them ? i might make my question a little more difficult to be answered by him , in the affirmative , whether in case such a purged copy of those epistles had been brought to any of them , which they had been forced to acknowledge to be the same , or exactly agreeable to that , which the fathers ( all that could be consulted , and gave testimony in this matter ) received as authentick ignatius , whether , i say , on that supposition , they would in any probability have rejected it , with a nil naeniis istis putidius , and larvae , & c ? but the question will be sooner at an end , if we consider the matter of fact , as it lies before us , and therefore in that form he must apply the answer ( which he shall return either to me or to his own conscience ) whether mr. calvin ever saw this copy , or any other the like , of which it may be said , what of this appears , in relation to blondel , that he acknowledged it to be the same that eusebius and the fathers used and own'd , and if he never did see that , or any the like , whether he can be produced as an instance against my affirmation , an example of those that rejected these , before either i or my antagonists were born ? . another copy i acknowledge he rejected , and in compliance with that judgement of his , vedelius , that long after followed him at geneva , and trod in his foetsteps , endeavoured to purge that volume of epistles , meaning , i suppose , to make it such , as if mr. calvin had lived , he would not have rejected . to which purpose it may now be remembred , that vedelius being prest with calvins authority for the rejecting these epistles , he answers , that they are mistaken , who think calvin spake against the epistles , and cites rivet's critica sacra c. . to prove calvinum non in ignatium , sed in quisquillias & naenias depravatorum ignatii invectum esse , that calvin inveighed not against ignatius , but against the trash that the depravers of ignatius had imposed upon him . this i have recovered by consulting vedelius about the vir doctissimus : and this , he that sent me thither , might have seen if he had pleased . but beyond what vedelius could attempt , the providence of god hath favoured this age , and afforded it better commodity to reduce these epistles to the antient genuine form , and of that onely it was that i spake , and of that mr. calvin could not divine to speak , and so there is an end of that instance . . the same answer evidently absolves me from the other two instances of the centuriators , and dr. whitaker : for . both those , as vedelius saith , doe not reject , but onely doubt of them . . they are again the corrupt copies ( those that by me are acknowledged to be such ) of which their doubt is made , viz. the copyes which were out in their dayes , long before vedelius undertook to cleanse the augaean stable , and much longer , before vossius , and the lord primate more dextrously , and succesfully performed it . and so there is nothing behind , which may assume to make good the least part of the charge against me , whether of confidence or oscitancy , or what else was thought fit to be laid upon me ; i may again be able to look scholars or sober men in the face , till i make forfeiture of my credit by some future miscarriage . . yet because in the instances here produced , that of calvin and of the centuriators there are mentioned some exceptions to these epistles , to which our present copy may still seem lyable , i will not omit to make him my return ( though ex abundanti , and extra orbitam ) to those also . . and first for that of calvin , that they which attribute any thing to ignatius's authority , must first prove that the apostles made any law for observing lent : it is easily answer'd ( without entring into any dispute concerning the antiquity of that fast in the church of christ ) by observing but these two things , that the place ordinarily produced to that purpose being out of the epistle to the philippians , in these words , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dishonour not the feasts , despise not the quadragessimal fast , for it contains an imitation of christs conversation ] . this epistle is none of the seven certainly genuine , which we have from polycarp's collection , or which we adhere to in our account or plea for ignatius . . that the author of that epistle whosoever he was , doth not make lent to stand by any law , or institution of the apostles , but onely as an act of imitation of christ , who fasted forty daie● in the wilderness . . nay when the book of constitutions , which is thought to bear such analogy with the epistles affixt to ignatius , speaks of the same matter , and addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , legislation [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it contains a commemoration of christs conversation and law-giving ] i doe not believe that this at all referres to any command or institution of christ or his apostles in this matter of observing of lent , but that as christs fasting in the wildernes●… mat. . was a preparative to his entring on his prophetick office , mat. . where , in that divine sermon on the mount , he gave evangelicall laws to his disciples , the holy ghost , having formerly descended on him & consecrated him to it , mat. . so the quadrigessimal fast was observed in the church to commemorate both these , the laws that he gave as wel as the fast that he prepared for them . and so no part of the suggestion from mr. calvin holds against our pretensions , the epistle is not by us reckoned as ignat epist . nor the institution of lent said by that supposititious epist . to be instituted by the apostles , and so that is sufficient security to us from that first exception . . next for those exceptions of the centuriators , i shall take them in order as they lye . the first is , that almost in all the epistles the occasion of writing them is ●mitted , nor can any man divine why he should send letters to this or that church rather than any other . . to this i answer , that , to my understanding , the occasions of every of his epistles are as evidently legible , and discernible in them , as in most of the apostles epistles they are . in them they are not set down by way of syllabus , at the beginning , nor in any more visible grosse way of transition , but are closely coucht in the manner that the authors of them thought fittest , and are discernible to a carefull observant reader , and so are they here also . . the first , that to the church of sm●rna , is to confirme them in the faith against the infusions of the g●osticks , which by this time ( as appears by st. john's first epistle ) oppugned the reality of christ's birth , and death , and resurrection , to whom he therefore confronteth the true doctrine vindicated in every branch , and vehemently inculcates the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , truly , and in the flesh , against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bare appearing to suffer , &c. which , faith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some unbelievers or unfaithfull apostate christians , evidently the gnosti●k haereticks affirmed and taught . . and here by the way appears more fully the injustice of that suspition , which at the beginning of his view of antiquitie , the author of this preface was willing to infuse into the reader , as if haeretical corrupt doctrine would be found to have crept into the writings of the * first times , that remain to us , whereas the plain truth is , that those heresies , which so earl● were gotten into the church , and began 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to oppose the truth , were by those first writers as punctually confuted , as [ reality ] and [ in the flesh ] can be thought to be opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bare appearance . . to the same head of discourse it pertains which so l●ws , that these haereticks reject the eucharist upon the same grounds , not believing the reality of christs death ▪ and that the one compendious way of arming the orthodox against all their poysonous infusions , was to adhere to their bishop and officers of the church under him , and not to doe any thing in ecclesiastical matters without his direction or commission : it being certain that these haereticks attempted to move the setled faith , and practises , and that the governours of the church were by the apostles instituted to preserve unity , and true doctrine , and had their rules and grounds of faith deposited with , and committed to them . . to this he addes things very particular both to him , and to that church of smyrna , that he took notice of their prayers for the church of syria , that he was now hastening to his martyrdome , being at the writing hereof at troas on his journey to rome ; that in his coming from antioch the whole tempest and rage of the persecutors having fallen upon him , the churches of syria had now obtain'd their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a peaceable enjoyment of the christian assemblies . . a thing particularly taken notice of in histories , that whilst trajan now stayed at antioch , to consult of his affairs , and war with the parthians , upon the letter of tiberianus president of the prime nation of palestine , trajan gave order to him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he should leave off killing the christians , so ●aith * johannes antiochenus , adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he gave the same order to all the rest of the governours , and concluding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the christians had some truce from their persecutions . so suidas in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . trajan gave the christians some truce , cessation of punishment , dating it from the time of tiberiana's letter ( which was certainly at this time of trajans being at antioch , and ignatius on his journey toward rome , though being already condemned , the mercy extended not to him ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●aith he , from hence forth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , trajan forbad all under him to punish the christians : so * zonaras in the story of that time takes notice of this cessation , produced by the suffering of many , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the emperour hearing of the multitude of chrstians that had been butchered , gave order for more mercy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so the persecution became more moderate , which is farther evident by trajan's rescript to pliny , and tertullian's animadversions upon it , apol c. . . and this they , which had prayed for them in time of their persecutions , were now in all reason to acknowledge to god , as an answer and gracious return to their prayers , and to perfect their christian work toward them , he now advises them to send a solemn messenger with an epistle to congratulate with those churches this blessed change , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that together with them he might blesse god for this tranquillity , or fair weather , which he had now given them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that by the benefit of their prayers those others were now landed safely at their desired haven . . then he mentions the salutations of the church at troa● , from whence he wrote , and names burrhus , whom they had sent along with him , which again is the yet more particular occasion of his writing to them at that time , at the return of their messenger and officer , whom he would not dismisse without a letter of kindness and christian care to them , who had shewed so much of both to him , and the church committed to his charge : and then ends with as affectionate a salutation , and as large an enumeration of all the several relations to which he desired to be kindly mention'd , as any christian heart could doe at the time of his last farewel to them . . and so what could have been more exactly performed , than that which these objectors cannot take notice of to be done at all ? what could be more expresse and visible , than the occasion and particular reasons of this addresse ? and the like might be as largely , and as evidently deduced in reference to the rest of the epistles , but truly that would be too long a work , and therefore let this serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an instance of the no grounds of that exception . . the next exception is the ipsius peregrinationis ratio , the nature of his journey from antioch to rome , the stages whereof , as they are discoverable in these epistles , are by the objectors observed to differ from st. paul's , and not to bee the neerest way that might have been chosen thither . . but to this the answer is obvious , . that what in the epistles is discoverable concerning his journey , and the several stages of it , is directly agreeable to the relations of his martyrdome , recorded by the most antient and punctual historians , that have written on that subject : the reader may consult the antient piece call'd martyrium ignatii , & he will find this exactly true , without depending on the confidence of my affirmation . . secondly : for many stages of this journey from antioch toward rome , they are here the very same to ignatius , which we find in the acts , in the relation of st. paul's voyage , first from asia , then after to rome ; st. paul went from troas to neapolis , from neapolis to philippi , act. . . and so the acts of ignatius have it exactly , illinc ( i. e. a troade ) ductus neapolim , per philippenses pertransivit macedoniam pedes : from troas he was carried to neapolis , from thence he went on foot by phillippi through macedonia . so when act. . s. paul comes to regium , thence to p●teoli , thence to rome , ver . , . 't is in like manner manifest by the acts of ignatius , that he was carried the same way : and accordingly when hee came in sight of puteoli , 't is said of him , that he paul's steps : mart. ignat. pag. . . and for the variations in some part of the voyage , the account is easie also : for in the acts of ignatius set down by simeon metaphrastes , as there is an account given why trajan sentenced him to that kind of death , to fight with , and to be torn asunder with wild beasts , * because he lookt on this as the severest sort of death ( and so most proportionable to his rage against him , for his bold answers made to him at antioch , telling him that the † gods he worshipt , were the daemons of the nations ) & in like manner also why this was not to be done at antioch , but by sending him to rome , lest it might more stir up the love & admiration of the people toward him , when they that knew him so well already , should now see him suffer for christ's name so miserably , * whereas at rome he might dye unknown , and unpitied and unremembred , so there is also as clear a reason given , why being carried by ten souldiers from antioch to rome , the next , or most direct way was not constantly chosen for him , viz. that the journey might be the more tedious , and wearisome to him , and by that means possibly his constancy might be broken or lessen'd ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , mentioning it as the advise of trajan's council , that were then with him at antioch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the length of his journey hee shall undergoe the shrewder punishment : to which purpose also st. chrysostome mentions it as the artifice of the devill ( in his * encomium of ignatius ) that bishops should not bee butchered in their own cities , but carried far off to gather their martyrs crown , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at once endeavouring to deprive them of all conveniences , and withall hoping by this act , by the toyle and lassitude of the journey to make them more weak , and unfit for their final combat , which if it were the policy and design of cruel persecutors ( as in this particular . the narrations of the fact say it was , and . a special passage in the epistles to the smyranaeans may be some indication of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all my journey from syria to rome i fight with wild beasts , expressing his meaning in the next words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by land and sea , night and day chain'd to ten leopards : and . the centuriators have no objection against it ) then sure there is no cause of wondering , that the ten leopards , the souldiers that guarded him did not chuse out the shortest cut from antioch to rome , that their map could have directed them to . nay , st chrysostome is yet more expresse in it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the d●vil call'd him from antioch to rome , setting him a course to be run forward and backward ( that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the scholiast on pindar tels us ) and that of a very tedious length , to this very end , saith he , by the length of the way and the time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expecting to prostrate and subdue his resolution , or constancy of mind , to make him renounce the faith of christ , on which terms he was to be released by the decree of trajane ; so saith nicephorus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he sent him from antioch to rome to be cast to the lyons to be devoured , unlesse he would abjure the faith of christ . . thus unreasonable is it in matters of fact , the occasions and motives whereof are not alwaies visible to every man , placed at a distance from them , to phansie and conjecture , what is probable or improbable , and accordingly to reform the records of antiquity from our own guesses , many things being every day done , which are not the most probable , and many things being probable and credible enough , when all the causes and circumstances are known , which while we continue in the dark , or see them with prejudices , may appear to be in some degree , or in some other respect improbable . . a more particular account of the several stages of his long wearisome journey , perfectly agreeable to these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and having now nothing of difficulty in it , & withall expresly vindicated from the contrary conjectures of the centuriators , as also from the mistakes of vedelius , the reader may consult in the primate's notes on martyrium ignatii , which makes it very impertinent for me farther to inlarge on it . otherwise it were no hard task by setting down the whole passage in the centuriators , of which only a part is here given us , to shew the many misadventures those learned men were guilty of in their improvident pursuit of this matter , as when they say he could not have liberty long as ambages quaerere to goe far out of his way in his journey , quia captivus ducebatur , because he was carried captive ( whereas no man thinks that he chose this increase of his torment and toyle for himself , yet might have it imposed on him quite contrary to his choice ; by the severity of the emperours , or his councils directions , as hath been said ) and again , that there is no mention of his following the emperours army , nor relation in story that the emperour fetcht such a circuit in his journey from antioch to rome , whereas indeed the matter is clear , that he was committed to a guard of souldiers , commonly call'd by him the ten leopards ; and for trajan , it is sure that he did not at all return to rome after this , but dyed in cilicia . but this ex abundanti again , more than needs to the vindicating of ignatius , who may now be at rest for a while , till he be soon call'd out again to a fresh combate . chap. iii. of the corruptions in ignatius's epistles . sect. . the emondate editions . their authority equal to the epistle of clement or polycarpe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theodoret's citation out of ignatius about the eucharist . jerome's about christs choosing the greatest sinners , publicans . num. . the prefacer is pleased not to dismisse ignatius so , but beginning with some shew of more moderation and temper toward him than he had observed in others , he yet soon resolves that it shall not be very usefull to him , or to us , that expect to receive benefit from his suffrages in the defence of episcopacy : thus then he proceeds . . i have not insisted on what hath been spoken , as though 〈◊〉 were wholly of the mind of them who utterly condemn those epistles as false and counterfeit ; though i know no possibility of standing against the arg●ments levyed against them notwithstanding the fo●em●n ioned d●… attempt to that purpose , without acknowledging so much ●…up ion in them , additions , and detractions from what they were , when first w●… as will render them not so clearly serviceable to any end or purpose , whereunto their testimony may be required , as other unquestionable writings of their antiquity are justly esteemed to be , that these epistles have fallen into the hands of such unwo●…hy impostors , as have filled the later ages with labour and uavail to discover their deceits , the doctor himself gr●…th disse●t . . c. . sect . . nulla ( saith he ) qu●dom nobis in●umb●t neces●itas 〈◊〉 in tanta exemplarium & edit●onum vari●t●t● & ●…stantia ni● . l usquam ign●… interpola●um aut ad●utum ●…s . and indeed the foysted passages in many places are so evident , yea shamefull , that no man who is not resolved to say any thing wi●… proof or truth , can once appear in any defensative ab●… them : of this sort are the shreads and pieces ou● of that brande● cou●… piece of clemens , or the apostles constitutions , which are almost in ev●… epistle packed in , in a bungling manner , oftentimes disturbing th●… and coherence of the place : yea sometimes such things are thence tra●… , as in them are considerable arguments of their corruption and falshood : so is that period in the epistle to the magnesians taken from clemens con●… . l . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this abedaddan being mentioned next after absolem's dying by the losse of his head , is therefore supposed to be sheba the son of bickri , but whence that counterfeit clemens had that name is not known : that the counterfeit clemens by abedaddan intended sheba is evident from the words he assignes unto him in the place mention'd , abedaddan said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and joyns him with absolom in his rebellion : such passages as these they are supposed to receive from that vain and foolish impostor : but if it be true which some have observed , that there is not the least mention made of any of those fictious constitutions in the three first ages after christ , and that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mention'd by eus●bius and ath●n●sius , as also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in epiphanius , are quite other things than those eight books of constitutions we have ; it may rather be supposed that that sottish deceiver rather raked up some of his filth from the corruption of these epistles , than that any thing out of him is crept into them . other instances might be given of stuffing these epistles with the very garbidge of that beast . into what hands also the epistles have fallen by the way , in their journying down towards these ends of the world , is evident by these citations made out of them by them of old , which now appear not in them . theodor●t . dial. . adver . haeret. gives us this sentence from ignatius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which words you will scarcely find in that epistle to the church of smyrna , from whence they were taken . hierom also dial. ▪ cont ▪ pelag ▪ hath this passage of him , and from him ignatius , vir apostolieus & martyr scribit audacter , elegit dominus apostolos qui super omnes bomines peccatores erant , which words as they are not now in these epistles , so as one observes , if ever he wrote them , as is pretended , he did it audacter indeed . but of these things our doctor takes no notice . . the things that are here said , i am not so nearly concerned in ( not so severe charges prepared and brought in against me ) as in the former . i am but thrice and incidentally mention'd : the first mention concerns my answers to the arguments brought against ignatius's epistles ; the second , my confession of the corruptions and interpolations in them ; the third , my not taking notice of some special evidences which are by him mention'd against them . to these i shall not need to prepare any large reply . a few words may suffice to avert these charges . . for the first , concerning my answers to the arguments brought against the epistles , which notwithstanding , saith he , there is no possibility of standing against the arguments , with out acknowledging so much corruption in them , &c. i need but mind the reader . that salmasius and blondel being the two men that set themselves expresly to argue against the epistles , i applyed punctual answers to every argument by them produced , and so that businesse must rest , till either new arguments be produced , or intimation given , wherein any one of those answers hath been , or may be disproved or invalidated by any . . secondly : that as there is no question made by me , but that former editions have been corrupted ( otherwise there had been no use of the lord primates , and vossius's diligence , and pains in preparing , and setting out purer copies ) so . that being now done by them , and . the successe being so remarkable , that they have concurr'd in publishing a latine and greek copie from several libraries , wherein the places cited from ignatius by the fathers , just as they are c●ted by them ; and then . the number of the epistles being reduced to that of polycarpe's sylloge or collection ; and . our appeal to ignatius being made in this forme , to this pure edition of these so testified epistles , the same that blondel our adversary acknowledgeth to have been used years agoe by eusebi●… , and which we have no reason to doubt but eusebius received it from them who received it from polycarpe ; all this , i say , being layd by way of ground-worke , there will , i now hope , be no confidence in making the comparison betwixt these , and other unquestionable writings , and assuming that these epistles thus produced by us in defence of episcopacy , are as fit to give in their testimony , and by all reasonable men to be imbraced , as any writings of the same antiquity with them , which are most unquestionable , as clemens and polycarpe , and other the like . . for when many writings are in later times put upon the world under the name of clemens bishop of rome , epistles , constitutions , &c. and when the writings of the antients are found to make mention of his epistle to the corinthians , as an undoubted writing of that holy man , and to recite many things from thence , and when out of a manuscript of reverend antiquity this epistle of clement , thus concordant with those citations is lately published to the world , there is no sober man which reasonably may , or that i know of , doth appear to oppugne the authority of this epistle . and the case is the very same , and in no particular that i discern , unequal , for ignatius , as he is now published by vossius and the lord primate . . the same might be said of polycarpe , but that i have already spoken enough of this parallel betwixt ignatius , and each of them in the first section of the second chapter . then for the second thing , my confession of the corruptions and interpolations of the epistles , i wonder how it should be thought fit to be taken notice of ; it being certain that that confession of mine belongs not at all to the editions to which i make my appeal , but onely to the former editions . and is it impossible for any author that was once corrupted , ever to be reformed , for that to be cleansed , which was once sullyed ? 't is true it may be a matter of labour and travail for criticks by their own conjectures to make discoveries of such deceits , and therefore though vedelius his edition was fit enough for the prelatists pretensions , and withall that author not lyable to suspition that he should be partial for episcopacy ( i might well hope that what came licensed from geneva , would not have been disclaimed by those of the genevan party ) yet i wisht for a surer way of reforming ignatius , than his diligence , without the assistance of old manuscript copyes , could afford us : but when this was done by two learned men ( one of which , isaacus vossius , had visibly no interests to misguide him ) and the severest inquisition was not able to deprehend any considerable objection against the edition , and when this was it that i desired , and offer'd to be tryed by , and insisted on the justnesse of it , at the very time when i made that confession , how can it still be pertinent to argue or infer any thing from my confession , that once these epistles were set out corruptly ? . or how can this prefacer reasonably proceed to talk of the foisted passages so evident and shamefull , that no man , who is not resolved to say any thing , without care of proof or truth , can once appear in any defensative about them ? have i said a word in defence of those , that have any of those foisted passages in them ? or may not i be able to appear in defence of the innocent blamelesse creature , though i cannot of the shameless and prostitute ? certainly he that had read the dissertations so exactly , as to threaten a yet more severe censure of the whole book in a few dayes or houres , and so cannot but have adverted that principal praecognoscendum in it , viz. what edition of ignatius it is , which in such variety i appeal to , might well have spared vouching of this confession of mine , of the corruptions of former editions , it being to visibly , and so perfectly reconcileable with all other my pretensions . . the third and last thing i am to account for , is , my not taking notice of some special evidences , which are here mention'd against them : the first is the mention of abeddadan for sheba , in the epistle to the magnesians . . but how can this be suggested against the edition we appeal to , when it is certain there is no such word in it , and when by the lord primate , that endeavoured to evidence the purity of this , and the corruptness of the former editions , this very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is particularly * produced as an argument , that those things are reformed here , which were vitiated before ? and when it is visible by the whole passage here set down , that he had consulted the words of the lord primate ( not in ep. ad magnes . p. . ) 't is not easily conceivable how he could still think fit to make this evidence of the incorruptnesse of the copy , an instance of the corruption of it . . so again when it is objected in the next place ( as an evidence , what hands these epistles have fallen into by the way ) that some citations are made out of them of old , which now appeare not in them , and of this sort two instances are tendred , one a citation from theodoret , the other from hierome : 't is hardly imaginable how he could think ●it to make such an objection . . the place cited by theodoret is in the very same forme in the old latine copie , which the lord primate set out , and so in the laurentian published by vossius , with very little change : thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they depart from the eucharist and prayer , because they doe not acknowledge the eucharist to be the flesh of jesus christ our saviour , which suffered for our sins , which the father raised up . all the difference is but this , that where theodoret reads [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they receive not the eucharist and oblations ] our copy of the epistle to the church of smyrna reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they recede from the eucharist and the prayer ] ( which is to the same sense , which soever be the truest reading , and greater differences there oft are discernable in citation of places of scripture in the fathers ) and then how could hee thinke fit to adde [ which words you will scarcely finde in that epistle to the church of smyrna , from whence they were taken ] i cannot yet make any conjecture , what he should aim at in thus affirming , contrary to every mans sight , which shall but read that epistle , and therefore i cannot farther apply fit remedy to it . . the case is evident ; these words are wanting in the corrupt copies of ignatius , and yet are cited by theodoret out of him : this concludes , that there were more perfect copies in theodoret's time , than our former had been , and now the copies lately publisht have these words in them , which is an evidence of the accord between these copies and that which theodoret used ; and so being an argument for the incorruptness of these copies , and the very thing which caused the lord primate to make search in our english libraries for those copies , because he found this particular place cited by three antients of this nation , wodeford , robert lincolniensis , and tissington , it was not either very reasonably , or very luckily produced , as an evidence against them . . the full importance of the speech it self hath been formerly intimated , viz. that the haereticks , which denyed the reality of christs death and resurrection , did , consequently to their hypothesis , reject the eucharist , and prayers , or oblations of the church , wherein that death of his was solemnly commemorated , and the flesh of the crucified saviour sacramentally offered , and received , and so maintained to be by the orthodox believers . . the other speech said to be cited from ignatius by st. hierome , may also well be his saying , though i find it not in these epistles : our saviour , we know , spake many things which are not written in the gospels , and some of them are recited afterwards by the apostles in the acts , and some recorded by the writers that followed the apostles : and so well enough may some periods , delivered to ignatius , be preserved to us , not in his own writings , but in the writings of other men ; and this far from prejudicing the epistles , which have been transmitted to us , which may well be genuine , though all that was such be not come down to us . as for the [ audact●r ] that it was a bold saying in him that sayd it , i have little reason to be disturbed by that , because if ignatius sayd it , it is not my interest to inquire or examine , how boldly , and if he did not say it , then nothing can be inferr'd from his saying it : but then after all this , christ , we know , call'd and chose one of his disciples from the toll-booth , where they that sate were proverbially called sinners , and generally accounted such beyond all other men , their very trade was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , filthy and sordid , saith * artemidorus , and fit to be joyn'd with that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , theeves and cheaters ; and in theophrastus in his characters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whoremonger● and publicans , as in scripture , publicans and harlots goe together , and accordingly when * theocritus was asked what was the cruellest beast ? he answer'd , of those in the mountains , the bear and lyon , but of those in the city 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , publicans and sycophant● , and as of them the poet concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are all , generally all , robbers , so the jews are wont to cry out of them , that they are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thieves , wicked sinners : and then what boldnesse is there in saying of christ , who chose such , that he chose those who were sinners above all other men : it being no way to the dishonour of christ to have chosen such , who from the chief of sinners , blasphemers , and persecutors , and injurious ( as st. paul saith of himselfe ) converted , and became the most zealous servants and disciples of their master . sect. . the style , and barbarous words in these epistles . varietie of styles . exuberance of affection . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ignatius's title , an indication of the language of that age . compositions , and new formes in scripture . the four latine words in these epistles , parallel'd by hegesippus . the church of smyrna , and many more in the new testament . num. . the next objection against these epistles is taken from the style , and the use of barbarous words in ignatius , and it begins thus . . the style of these epistles doth not a little weaken the credit of them , being turgent , swelling with uncouth words and phrases , affected manner and wayes of expression , new compositions of words , multiplying titles of honour to men , exceedingly remote and di●●ant from the plainness and simplicity of the first writers among the christians , as is evident by comparing these with the epistles of clement before mention'd , that of polycarpus in euscbius , the churches of vienna and lyons in that same author and others . instances for the confirmation of this observation are multiplyed by blondellus , my designed work will not allow me to insi●● particulars . in many good words this charge is waved , by affirming that the author of these epistles was a syrian , and near to martyrdom , and that in the scripture there are sundry words of as hard a composition , as these used by him , ham. dissert . . c. . and as he sayes , from this kind of writing an argument of sufficient validity may be drawn to evince him to be the author of these epistles . hierome was of another mind speaking of dydimus , imperitus ( saith he ) sermone est , & non scientia , apostolicum virum ex ipso sermone exprimens , tam sensum nomine , quam simplicitate ver borum ; but seeing ignatius was a syrian , and near to martyrdome ( though he writes his epistles from troas and smyrna , which without doubt were not in his way to rome from antioch , and yet every where he saith he is going to rome : ad eph●s . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in the close he affirmes he wrote from smyrna , whither he was had to his martyrdome ) what is it to any man what style he used in his writings , what swelling titles he gave to any , or words he made use of . who shall call those writings ( especially ignatius being a syrian ) into question . but perhaps some farther question may here arise ( and which hath by sundry been already started ) about the use of divers latine wo●ds in those epistles , which doubtless cannot be handsomly laid on the same account of the author , being a sy●ian , and nigh to martyrdome ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are usually instanced : words to which no roman● customs , observations , orders , nor rules of government doe administer the least occasion . of these the doctor tels you , he wonders onely that in so many epistles there are no more of this kind . and why so ? the epistles are not so large a volume , a very few houres will serve to reade them over ; and yet i am perswaded that in all that compasse of reading , in the greek fathers , which our doctor ownes , he cannot give so many instanc●s of wo●ds barbarous to their language , no way occasioned by the meanes before mentioned , as have been given in these epistles . but he wonders that there are no more , and some wonder that all are not of his mind . but he farther informes us , that a diligent reader of the scripture may observe many more latine words in the new testament , than a●● used in these epistles ; and for a proof of his diligence and observation , reckons up out of the end of passor's lexicon , sundry words of that kind made use of by the sacred writers . i feare unto some men , this wi●l sc●●ce be an apologie prevalent to the dismission of these epistles from under the cen●ure of being at least foulely corrupted . of the whole co●lection of words of that sort made by p●ssor , among which are those especially cull'd out by our doctor to confirm● his observations , there is scarce one , but either it is expressive of some roman office , custome , money , o●der , or the like : words of which nature passe as proper names , ( as one of those mentioned by the doctor is , and no otherwise used in the new testamen ) from one country and language to another , or are indeed of a pur● g●eek original , or at least were in common use in that age , neither of which can be spoken of the words above mentioned , used in the epistles : which were never used by any before or after them , nor is the●e any occasion imaginable why they should : parvas hab●nt sp●s epistolae , si tal●s habent : i would indeed gladly see a faire , candi● , and ingenious defensative of the style and manner of writing used in these epistles , departing so eminently from any thing that was customa●y in ●he writings of the men of those dayes , or is regular for men in any generation , in repetitions , affected compositions , barbarismes , rhyming expressions , and the like : for truly notwithstanding any thing that hitherto i have been ab●● to obtain for help in this kind , i am inforced to incline ●o v●…s his answers to all the particular instances given of this nature ; this , and that place is corrupted , this is from clement's constitutions , this from this or that tradition , which also would much better free those epistles from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the sense whereunto it was applyed by the valentinians long after the death of ignatius , than any other apologie i have as yet seen , for the securing of its abode in them . . the , total of this double objection against turgencie of style and barbarousnesse of words , is this , the objections formerly drawne by d. blondel from those two heads , and punctually answered by me dissert . c. . are againe call'd up , and some general heads of my answers slightly repeated , and scoffed at , and put into as disadvantageous a dresse , as he could choose for them , and then the old answered arguments may stand good againe , and all must be rejected as supposititious , which hath any of this turgent style , or these barbarous words in it . . in full answer to this , i , that know best the force of my own answers , and wherein their strength lyes , shall very briefly give the reader , that is not at leisure to turn to the dissertations , a view of them , and vindicate them from any appearance of reply which here is made to them . . three things are more distinctly objected by blondel on this head , turgency of style , new forms of compounded words , and a few , viz. four latine words made greek . . to the first of these my answer is , . that the styles of men in the same age are oft very different , i adde , as different and discernable to a curious observer , as their hands or characters , or as their countenances , several lines and features , and airs as it were , several dashes and forms visibly observable in them . accordingly we * read of caesar , that if any passage were brought to him for cicero's , which was not cicero's , he would constantly reject it . and the same could * servius doe , if any verse in the name of plautus were recited to him , which was not his . and we know it is the part of an aristarchus , or skilfull critick , and the common way of discerning such or such a writing , whether it be his , whose it pretends to be or not , diligently to observe the style or character , which could not be any probable way of judging , if all others , which wrote in the same age , wrote the very same style : and so that which is here added of comparing ignatius his style with that of clement and polycarp , and the church of vienna , is a very strange argument , just as if one should say , he that ownes this preface is not the author of it , and bind him , for the justifying that he is , to demonstrate the agreement of his style with all men that have written in this last age in our language . . ly . when blondel saith , that the author of these epistles doth nimis rhetoricari , too much rhetoricate ; i answer , that it is hard to define the bounds of eloquence , within which it is obliged to contein it self . cicero in his institution of an orator commending that plenty , cui aliquid amputari possit , where there is somewhat to spare , which is an evidence that that master of eloquence is no way displeased with all exuberance ; and to this particular it was , that peculiarly i added the mention of his being neer his martyrdome , and his flagrant desire of it , which might enflame his soule , and that send out those warmer breathings or expressions , which might be as much above the ordinary simplicity of speech , as he was at that time above the ordinary cold temper of other men . and against this there is not the least word here objected by this praefacer . . for the second part of the objection , the new formes of compounded words , observable in these epistles , my answer is , that though blondel set down . of such words , yet many of them are of the same kind , compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & so arise by the same analogie , that fewer would do , and consequently the multitude of them signifies no more than a smaller number of the same . and of these it is observable , that the title , by which ignatius was vulgarly known at that time , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that carried god , and when trajan condemned him to death ▪ it was upon this point and in this forme , that he owned that name , ignatium praecipimus in seipso dicentem circumferre crucifixum , vinctum à militibas duci ad magnam romam , my sentence is that ignatius , that saies he carries about in himselfe the crucified , i. e. that calls himselfe theophorus , ( as he did in that answer to trajan's calling him cacodaemon , nullus theophorum v●cat cacademo●em ) shall be carried bound to great rome , and cast on the theatre to the wilde beasts , as we finde it in the relation of his martyrdome . now this being then his ordinary title , the other like words are directly of the same composition with that : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and from hence i argued ( and i still thinke probably ) that his use of such compositions was an argument that he wrote these epistles , not that he wrote them not , it being evident by that one word ( so vulgarly then used to signifie him ) theophorus , that such compositions were then agreeable to the eares and genius of that age . . and the argument thus used by me , was neither not apprehended , or very uneffectually answered , by opposing the words of saint hierome of didymus , that he exprest himself an apostolical person by the simplicity of his language . so didymus might , and yet the argument conclude probably , that these epistles were written by ignatius , because as he was vulgarly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so words of the like nature with that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , familiarly discernable in those epistles . . as for the other words by blondel objected , which were of other formes of composition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . my answer is , that none of these are at all monstreus in the language of a syrian , that writes greek , and that in the new testament , words are to be found , as distant from common language , and as extraordinarily compounded as these , for instance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in saint luke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in saint john , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in saint peter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in s. paul , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a word made on purpose by saint paul , without example of the like ( not onely of the same ) in other authors . . to this answer of mine , here is no kind of reply , but of scoffes onely , [ but seeing ignatius was a syrian , and neer to martyrdome ( though he writes his epistles from troas and smyrna , which without doubt were not in his way to rome from antioch , and yet every where he saith he is going to rome — ) what is that to any man what style he used in his writings — and so in the mode of sarcasme . . but i wonder what caused this mirth , and in sadnesse demand , whether i ever rendered it as the reason of his using those new compositions , that he was neer to martyrdome , he cannot but know that that was the plea for the exuberance of his affection , which might render the reason of the warmer expressions , which blondel had censured for too much rhetorick ; and to that it was proper , though not to making of new words , which is the present businesse . . secondly , why might not he be a syrian , and write as a syro-graecian would write , although his epistles were dated from troas and smyrna ? 't is sure enough that he lived at antioch , and that was the metropolis of syria , & the souldiers carrying him bound to troas and smyrna , was not likely so suddenly to change his dialect , or make him write more familiar greek , than in antioch he would have written , and being called vulgarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at antioch , what wonder is it that he should now write in the same style , use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at smyrna ? . thirdly , for his going by tr●as and smyrna from antioch to rome , all records of his journey make it certaine , and if it were not the neerest way , the account hath been given of that in the former section , and so the praefacer might well enough have kept his countenance , and spared his sarcasmes , here was nothing to discompose him , nothing ridiculous in all this . . lastly , therefore , for the foure latine words turned into greek , & used in those epistles produced by d. blondel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my answer is , . that there is nothing strange in that , it might be as great matter of wonder , that in seven epistles there are no more of that kinde . . to which here it is replyed , . that the epistles are not so large a volume , a few houres will serve to read them over , . that no roman customes , observations , orders , nor rules of government did administer the least occasion of the use of these words , and . that the like number cannot he produced out of all the greek fathers that i own the reading of . to these i answer , . that as farre from large as the epistles are , there might as probably have been more such words , as so many , seven epistles , each of them being much longer than some of the apostles in the scripture , if they had had but one such word a piece ( which sure each might as reasonably have as any ) this had almost doubled the number , which now we finde in the objecters own computation . and indeed three of these foure being altogether in the epistle to polyear●e ( which if , with some , i should leave out of the collection of the genuine , i should have enough behind to maintain episcopacy ) in all the other sixe there remaines but one , which in no immoderate proportion . . secondly , that as in hegesippus fragments left to us in greek , blondel hath taken notice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as perfect and unexcusable a latinisme as any of these , so in the one epistle of the church of smyrna ( of a very moderate length , concerning polycarps martyrdome ( another piece of the same ages production ) we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another parallel instance of the use of such words at that time . . ly . the like words and phrases in the new test . which is also no vast volume ( though not fit to be read ad clepsidram , the length of it measured by the houre-glasse ) are so many more than these that are accused , and produced from these epistles ( neer thirty for foure ) that this may well vindicate so small a number , and make it more strange that there are no more than foure , than it ought to be that there are so many . . so in the next place for the foure heads into which he brancheth the causes of the use of latine words among greek writers , i answer . that if he hath observed foure , other men may as lawfully observe some other , and are no way obliged to marshall all they finde of this nature , under one of his foure heades . . that if there be by him acknowledged foure such heads of causes , i may reasonably allow ignatius to have used foure such words , and render but this one single reason for them all , that antioch , being part of the roman dominion , and many that spake latine inhabiting there , foure latine words might easily be transfused into common use among them , acceptum , depositum , desertor , exemplar . . if this seem strange , let it be remembred , that if ●ot all , certainly the three later of these very four are in vulgar use among us of england , derived certainly from the same fountaine whence ignatius had them , and so may well be allow'd them , who had the same occasion , and the same liberty . . thirdly , that three of these four , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are all military words ; as for the first of them , 't is clear , and for the other two , he might be inform'd from halloix , when souldiers went on an expedition saith he , in civitatibus peculia sua castrensia deponebant , quae reversi recipiebant , illa deposita appellabantur ab eo qui deponebat , accepta ab eo qui accipiebat , confectis ergo bellis illi deposita repetebant , hi accepta restituebant . and then what was thus taken from the militia , may well be reduced to one of the prefacers heads , the first , that of roman customes , and so by his own rules these latine words might here be lawfully used , in a metaphorical passage especially , which was all military . . lastly , what need i take the pains to turn over the fathers , to parallel these four words , when if i doe succeed in the attempt , he hath his reserve [ yea , but they are taken from one of the four heads mention'd by him , customs , observations , orders ▪ or rules of government ] ( which are pre●tily comprehensive indeed , as they may be applyed ) and when out of the very greek testament ( which was written nearer to the time of ignatius than the volumes of the greek fathers were ) i have already produced so many more , than are voucht from these epistles . . but to this it is said , . that as a proof of my diligence and observation , i reckon sundry words of this kind out of the end of passor ' s lexi●… . . that of that whole collection there is scarce one b●t either is expressive of some romane office , custome , money , order , or the like , or else a proper name , as one mentioned by me , or indeed of a p●… greek original , or that were in common use in that age . . that neither of these can be spoken of those which are used in these epistles . . to all these i make my rejoynder . to the first , . that 't is as good an evidence that there are such words in the new testament , if passor collected them , as if i , or this prefacer were supposed to have done it . i was not then contending for commendation of diligence or observation , but demonstrating one truth and vindicating another , and this might as effectually be done ( without my reading over the new testament on purpose ) by any other easier method , that could offer it self unto me . . but then secondly : if this were so accurately done by passor before me , my advantage was the greater against blondel , who might so easily have discerned so many , and yet would take notice but of one in all the new testament , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . thirdly , that the prefacer was not acquainted with me , nor knew so much of my secrets , as that he can upon knowledge , or with truth affirm , what he doth without any peradventure , that i passor's lexicon . i had not converst with , nor , that i know of , was ever owner of that author of his , but did , as was necessary for me , that knew no more compendious way , write them out of my ill memory , and imperfect notes , taken at least twenty or thirty years before : and accordingly the catalogue then made by me was but imperfect , and i have since found occasion to increase it , and when i meet with passor , may perhaps have reason farther to inlarge it ( and if i doe , shall be obliged to acknowledge by whom i was directed to him . ) . and so in the second part of the reply , the prefacer hath thought fit to doe , having added one head more , that of money to the four which he had formerly made use of , and not onely so , but left room for more by a large form of analogie [ and the like ] and yet farther reckon'd up three heads more , to each of which he acknowledges the [ like ] to be equally imputable . . as for the proper name ( that , i suppose , must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , justus ) as it is true , that it is such , so 't is certain that that latine proper name is first a latine common adjective , and being spoken of , in greek , might as well hae been translated into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as either cephas is into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or tabitha into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if there had been any criminous barbarousness in using forreign words , or turning them into greek : as for the pure greek original , that some of the words are of , if he mean any of those mentioned by me , i confesse i know not what he meanes ; if he means those mention'd by passor , i have no commodity to know , nor obligation to account for it . . as for the last , that they were of common use in that age , i doubt it not , and shall therefore hasten to the last particular , and give the like account of that , and that i doubt not but the four words in ignatius , were at antioch , where he lived , in frequent and common use at that time , and till that be disproved , we are perfectly agreed upon the account , that it was very lawfull for ignatius to use them . and this i hope may at last be sufficient to have added to the former competent length of account , concerning the style of these epistles . . in the close , there is a mention of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another of blondel's exceptions , but of that i have spoken so largely , both to blondel's original objections , and to his replies ( and there is not one word here said to the confirming of his , or refuting of my pretensions , that i must not superadde one word more of that subject . sect. . the immoderate exaltations of bishops objected to these epistles . but belong not to our copies , save in one testimony , and that no way immoderate . num. . the next charge against these epistles is , the frequent commendation of bishops , &c. thus it lyes . it is not a little burthensome to the thought of sober and learned men , to consider how frequently , causelesly , absurdly in the midst of discourses quite of another nature , and tendncy , the author of those epistles ( or some body for him ) breaks in upon the commendation of church officers , bishops and presbyters , exalting with titles of honour to the greatest potentates on earth , and comparing them to god the father & son , whereas none of the sacred writers that went before him , nor any of those good & holy men , who ( as is supposed ) followed after him , do hold the least communion or society with him in that course of proceeding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , epist . ad trall . whereunto is immediately subjoyned that doctrine concerning deacons , which will scarcely be thought to be exege●●cal of act. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what the writer of this passage intended to make of a bishop , well i know not , but thus he speaks of him , epist . ad mag●●● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the apostle speakes concerning god , heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thus indeed some would have it , who to help the matter , have further framed such an episc●pacy , as was never thought on by any in the dayes of ignatius , as shall afterwards b●e made evident : and in the same epistle this is somewhat uncou●h and strange . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . whether the lord christ hath bound any such burthen upon the shoulde●s of the saints , i much question ; nor can i tell what to make of the comparison , b●tween god the father , and the bishop , christ , and the rest of the church , the whole sentence in word and matter being most remote from the least countenance from the sacred writings . ep. ad philad●l . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( well aimed however ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the epistle to the church of smyrna is full of such stuffe , inserted without any occasion , order , coherence , or any colour to induce us to believe that it is part of the epistle as first written . o●e passage i may not omi● , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in the language of our saviour repudiating the pharisces corrupted glosses on the law ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so peter● mista●e is corrected ; his reasons follow , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as was jesus christ ) and it is added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . how well this ●ui●s the doctrine of peter and paul the reader will easily discerne ; caesar or the king is upon all accounts thrust behinde the bishop , who is said to be consecrated to god for the salvation of the world ; him he is exhorted to obey , and in expresse opposition to the holy ghost , the bishops name is thrust in between god and the king , as in a way of prae●minence above the latt●● , and to doe any thing without the bishop , is made a farre greater c●ime than to rise up ▪ gainst the king. as this seems scarce to be the language of one , going upon an accusation to appear before the emperour , so 〈◊〉 am certaine , it is most remote from the likeness of any thing that in this affair we are instructed in from the scripture . plainly this language is the same with that of the false impostor pseudo-clemens , in his pretended apostolicall constitutions . at this rate or somewhat beyond it , you have him ●anting l. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . all popes , with all ●…s of persons whatsoever , priests , kings and princes , fathers , and childen , all under the feet of this exemplar of god , and ruler over me● , a pa●sag● which doubtlesse eminently interprets , and illustrates that place of peter , epistle , c. . v. , , . the elders that are among you i exhort , who am also an elder , and a witnesse of the sufferings of christ , and also a partaker of the glory that shall be revealed , feed the ●lock of god , which is among you , taking the oversight thereof not by constraint , but willingly , not for fil●●y lucre , but of a ready mind , neither as being lords over gods heritage , but being examples to the flock : but yet as if the man were stark mad with worldly pride and pomp , he afterwards in the name of the holy apostles of jesus christ , commands all the ●aity ( forsooth ) to honour , love , and fear the bishop , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lib . c. . and that you may see whither the man drives , and what hee aims at , after he hath set out his bishop like an emperour , or an eastern king in all pomp and glory , he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the paying of tribute to them as kings , is the issue of these descriptions , that they may have wherewithall to maintain their pomp and greatnesse ▪ according to the institution of our lord jesus christ , and his blessed apostles but i shall not rake farther into this dunghill , nor shall i adde any more instances of this kind out of ignatius , but close i● to one insisted on by our doctor , for the proof of his episcopacie , di●…r● . 〈◊〉 , 〈◊〉 . . . saith he , qu●●●ò , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . episcopo attendite ut & vobis deus attendat , ego animam meam libenter corum loco substitui , cuper●● ( quod arglice optimè decimus , my soul for theirs ) qui episcopo , presbyteris , & diaconis obsequuntur . i hope i may without great difficulty obtaine the doctors pardon , that i dare not be so bold with my soul as to jeopard it in that manner , especially being not my own to dispose of . . i shall not need to inquire who those sober and learned men are , with the mention of whom the prefacer here begins ; i question not but that they are he , and those of his perswasion , i onely hope it is possible that they have not the inclosure of that title , and then there may be others as sober , and as learned , that consent with me in their opinion of this matter . . what is said here of those sober and learned men , that it is not a little burthensom to their thoughts , that the author of these epistles so frequently , causelesly , and absurdly breaks in upon the commendation of church-officers ] may be just matter of compassion in me ; as far as i believe there is any truth in it : for truly i should be sorry , that any sober , or learned man's thoughts should be so causelesly , and yet so heavily burthen'd and disquieted : and yet if that be the case , i may certainly be able to doe more than compassionate , i may administer comfort also : for if that authors commendations of bishops be causeless and absurd , then their grief and pressure of thoughts must be as causelesse ( that i adde not , absurd ) who are much disturbed with them : if the supposititious ignatius that hath taken that person on him , act and personate so very absurdly , any sober , or learned man will be glad , that he hath so luckily discovered his fraud , that the visor is fallen off by this means , and the cheat so speedily come to an end . . if therefore there be any thing serious in this expression ( as [ not a little burthensome to the thought of sober and learned men ] is a very solemn and grave style , that admits no suspition of smile or ironie ) it must to my understanding signifie , that they that are not friends to episcopacy , are not a little burthen'd to think , that ignatius , that primitive glorious saint and martyr , should so frequently ( which they must be supposed to think causelesly and absurdly ) commend and exalt bishops : and though in their doing this , i know they do not expect i should commend them , yet ●t so falls out , that i am very well able to excuse them , if the passages , which are here set down by the prefacer , be the only matter of burthen to their thoughts . . for indeed it is a little strange , that he that hath undertaken to write animadversions on my dissertations , and knows what copies they are of ignatius , which i defend , as the genuine epistles , should produce testimonies out of these epistles to invalidate their authority , and yet never but once consult these copies to which i appeal , but gather up the off-scourings of the corrupt editions , which even now he had call'd the very garbidge of the beast , when , if he had pleased , he might have entertained himself and the reader with much whole●omer diet in the volumes set out by vossius and the lord primate . . as it is , the task lyes more truly burthensome on me , who must now be faine to survey , very unnecessarily all the testimonies here set down , and demonstrate that it is unjustly suggested by the prefacer , that the author of these epistles ( he ought to mean those , which he , with whom he disputes , takes for his ) exal●s bishops with titles of honour to the greatest potentates on earth . . for the first testimonie then , taken from the epistle to the trallians , he might onely have corrected the reading out of the emendate copies , and so have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then , as the testimony had been more grammatical sense , not [ whatsoever things you doe , do nothing — ] but [ it is necessary , as already you practise , to doe nothing without the bishop ] so the reasonablenesse , and moderation of that speech had been discernable enough , being both the ordinary language of the antient canons ( alwaies thought necessary to the unity of the church ) and peculiarly usefull at that time to be inculcated ( to keep out the poyson of the haeretical and schismatical gnosticks ) as hath at large been formerly demonstrated , both in answer to * blendel , and again to the † london assemblers , and need not now be repeated here . . the second testimony , which concerns deacons , and is not conceived to be reconcileable with their institution , act. . is in our copies , both in words and sense , different from that which is here cited out of the corrupt , and hath nothing of high or strange in it . it is thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the deacons being ministers of the mysteries of jesus christ , ought to please all men ; for they are not dispensers of meat and drink ( i. e. not onely , or especially such ) but officers of the church of christ , they ought therefore to keep themselves from accusations as from fire . what is there in this above the proportion of moderate and sound doctrine ? . but the third testimony is an immoderate one indeed , and gives him , i confesse , a supereminent jurisdiction in the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] but by good hap there is not a word of it in our editions , and so we are not farther concern'd to vindicate or examine it . . so for the fourth , from the epistle to the magnesians , the immoderate height whereof is argued from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used of god , heb ( i suppose it should be ) . . i need say no more again , but that there is no part of it in our copies nor any thing instead of it above this moderate pitch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — to the honour of god , whose pleasure it is , it becomes us to obey the bishop without any hypocrisie . . of the fift there is onely thus much in our copies by way of caution against schisms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be united to your bishop , and those that are set over you , for a copy and doctrine of incorruption . which , by the way , sets down the plaine reason of his so frequent inculcating obedience to , and union with their bishop ( just as in our vindication to the london assemblers , and elswhere , hath oft been said ) because the true doctrine being by the apostles before their decease deposited with these , as their successors in every church , and because having particular knowledge of the orthodoxalness of damas in this , and the like of other bishops and presbyters under them in the other churches , there was no way so prudent , and so compendious to preserve them from the corruptions of the haereticks ( who were then creeping in clancularly ) as their keeping themselves exactly close to the bishop , and their superiours under him . and accordingly it follows , as therefore the lord being united to his father did nothing without him , either by himself , or by his apostles , so neither doe ye any thing without the bishop , and the presbyters ; nor indeavour to account any thing reasonable which is private , or of your own devising : which again differs from the reading that is here offered , and tels us clearly what is meant by the comparison betwixt god the father and the bishop , christ and the rest of the church , even no more than christ means when he said , learn of me , for i am meek : christ did all by commission from , and nothing without his father , and so betwixt them unity was preserved : and in like manner the members of the church must obey , and doe nothing without their governour , and so union may among them be preserved also . but of this intire place we have formerly spoken in the vindication to the london assemblers , c. . sect . . n. . . the sixt place is of some weight indeed , from the epistle to the philadelphians , requiring all , of what sort soever , not onely presbyters , deacons , and the whole clergy , but all the people , souldiers , princes , caesar himself to perform obedience to the bishop . and here , i acknowledge , there is a testimony and evidence of the charge of extolling bishops above the greatest potentates ; for sure caesar was such , and if ignatius had thought fit to use such language , and done it at a time when caesar was heathen , and he by caesars sentence already condemn'd , and within a while to be brought forth to the amphitheatre , i might have justly deserved a severe animadversion for moving tongue or pen in defence of this rebellious , extravagant , senslesse doctrine . but i need not take pains to examine the place , my memory , as ill as it is , assures me there is no such thing in the epistles own'd by us prelatists ; and upon consulting the place , i find there are almost eight pages together inserted by some impostor , of all which there remains not above one page in our editions , which certainly is an evidence , that some reformation was wrought , some degree of purity restored to these epistles , by this so fiery a purgation : and 't is very strange that this prefacer could not take notice of it . . so again the seventh , in the epistle to the smyrnaeans , is advanc'd to the same pitch of insolence , placing the bishop betwixt god and the king , and that by way of correction of the words of scripture [ my sonne , fear god , and the king ] and all the several branches of that place here cited , are every word vanisht out of our volume of epistles . and so the prefacer hath onely had an opportunity to betray his mistake , in affirming of ignatius at the time of writing that epistle , that he was going upon an accusation to appear before the emperour , whereas it is certain he had before this , received his condemnation from trajan the emperour at antioch , and was now carrying to rome for his execution , and that is all he hath gained by producing this testimony . . and so you see i have no reason to make any further answer to what the prefacer here justly addes concerning the unreasonablenesse , and unchristiannesse of these expressions , whether in these insertions published once under ignatius his name , or the like in the constitutions fathered also upon clemens , i am as perfectly of his opinion concerning the impiety of them , as he could wish , and am thereby obliged to value our new editions , the more for freeing an innocent martyr and his reader from such impostures . . onely i wonder that over and above all those that are by that impostor appointed to obey the bishop , the prefacer ( as if the other had been too wary ) should think fit to make a further insertion , and to the catalogue of the bishop's subjects , adde [ all popes ] when the greek cited by him hath onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he truly renders priests in the words following . what is this but to corrupt the sink , to help the garbidge to get a stronger savour , to go beyond the artificer at his own weapon , to phansie a command to the bishop to obey himself , to pope clemens to be subject to clemens the pope ? if the supposititious clemens had written at that rate , he had certainly never imposed on any . but i must not advise my monitor , else he should have rendred the greek in plain english , and spared that whether paraphrase , or insertion [ all popes . ] . the last place produced out of the testimonies cited in the dissertations is indeed to be found in vossius's edition , and the medicean copy of our epistles . and the producing of that from thence , and mentioning it as produced by me , is an evidence that the prefacer knew the way , if he had pleased to make use of it , to have cited none but genuine testimonies : for all such , as far as the uncorrupted copies would afford , were by me set down to his hand : but that method was not , it seems , for his turn , the reader could not have been so amuzed with a multitude of odious passages out of ignatius , if this , as fairer , so easier course had been taken . . for this one place then , where the genuine ignatius bids them , or rather exhorts polycar● the bishop to advise them , to give heed to the bishop that god may attend to them , and adds , my soul for theirs who obey the bishop , presbyters , and deacons ] though i cannot wonder that in these da●es there are some , who are not well qualified to say amen to it , yet being taken as it was meant by that holy man , there is certainly nothing in it to be startled at , or improbable to be written by the saint ignatius . 't is in the epistle to polycarp , and it concerns the church under him , and at that time it appears the gnostick haereticks were infusing their poyson there , and their first artifice of insinuation was , taking upon them to understand or know more than their bishop or teacher did , though he the most famous doctor of all asia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an apostolike , and prophetike , and illustrious doctor , saith the epistle of the church of smyrna concerning him . this is set downe in the words precedent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if a man assume and b●ast of his knowledge , take upon him to know more than the bishop , by this you may know that he hath imbibed and suckt in that gnostick poyson ( that makes him so swell presently ) and in opposition to these it is , and upon perfect knowledge of their bishop , that he thus proceeds to exhort and conjure them to attend to their bishop , and not to such assuming corehs , and to doe it more effectually , offers to jeopard his soul for theirs , that they shall suffer no damage for so doing . and supposing the bishop to be in the right ▪ orthodox and carefull to build them up in the truth , and that the haereticks which advanced themselves above the bishop , design'd that which would be their ruin and perdition , if they succeed in their attempt ( as it is certain that this must , at this time , in this matter , be supposed ) what danger was ignatius in by venturing his soul in this manner : this certainly he might doe , as far as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reacheth ( no more than this , that he durst or would be content to venture it ) though his soul ( nay more than his life , which he now more than ventured ) was not his own to dispose of . sect. . of the three orders in the church . of the order of presbyters when it came in . no mention of it in clemens romanus , or polycarpe , but in ignatius . lombard words of the two orders . the popish doctrine concerning bishops . num. . from these premises thus layd , and , i suppose , by this time , removed out of the way , from being occasion of stumbling to any , he now proceeds to inferre his conclusion , thus . . upon these , and many more the like accounts doe the epistles seem to me to be li●e the children that he jews had by their strange wives , n●h . ● . who spake part the language of ashdod , and part the language of the jews that there are in them many footsteps of a gracious spirit , every way worthy of , and bee ming the great and holy personage whose they are esteemed , so there is evidently a mixture of the working of that worldly and carnal s●● it , which in his dayes was not so let loose as in after times . for what is there in the scripture , what is in the genuine epistle of clemens , that gives countenance to those descriptions of episcopacy , bishops , and the subjection to them , that are in those epistles ( as now 〈◊〉 have them ) so insisted on ? what titles are given to bishops ? what soveraignty , power , rule , dominion is ascribed to them ? i ●here any thing of the like nature in the writings of the apostles ? in clemens , the epistle of po●ycarpus ▪ & ● ? ●r any unquestionable legitimate off-spring of any of the first worthies of christianity ? whence have they their ●hree orders of bishops , presbyters , and deacons , upon the distinct observation of which so much weight is laid ? is there any one word , iota , tittle , or syllable in the whole b●o● of god giving countenance to any such distinctions ? eph . . we have pastors and teachers . rom. , . h●m that teacheth , him that exhorteth , him that ruleth , and him that sheweth m●●cy phil. . . we have bishops and deacons ; and their institutions with the order of it , we have at large expressed tim. . , . bishops and deacons without the interposition of any other order whatsoever ; deacons we have appointed act. . and elders act. , . those who are bishops we find called presbyters tit. . , . and those who are presbyters we find called bishops act. . . so that deacons we know , and bishops who are presbyters , or presbyte●s who are bishops we know , but bishops , presbyters , and deacons , as ●hree distincct orders in the church , from the scripture we know not . neither did clemen● in his epistle to the corimb●ans know any more than we doe , which a few instances will manifest : saith he , speaking of the apostles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — bishops and deacons ( as in the church at philippi ) this man knows , but the 〈◊〉 order he is utterly unacquainted withall and that the difference of this mans expressions concerning church rulers from those in the epistle under consideration , may the better appear ; and his asserting of bishops and presbyters to be one and the same , may the more clearly be evidenced , i shall transcribe one other passage from him , whose length i hope wi●l be ●xcused from the usefulnesse of it to the purpose in hand , page ▪ . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( for so it seems was the manner of the church in his daies , that their officers were appointed by the consent of the whole church ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( or the bishops of whom he was speaking ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and su●d●y other discoveries are there in that epistle of the like nature : it is not my design nor purpose to insist upon the parity of bishops and presbyters , or rather the identity of the office denoted by sundry app●llations from these , and the like places : this work is done to the full by blondellus , that out labour in this kind ( were that the purpose in hand ) is prevented . he that thinks the arguments of that learned man to this purpose are indeed answered throughly , and removed by d. h. in his fourth dissertation , where he proposes them to consideration , may one day think it needfull to be able to distinguish between words and things . that clemens owns in a church but two sorts of officers , the first whereof he calls sometimes bishops , sometimes presbyters , the other deacons , the doctor himself doth not deny . that in the judgement of clemens no more were instituted in the church is no lesse evident . and this carries the conviction of its truth so clearly with it , that lombard himself confesses , hos solos ministrorum duos ordines ecclesiam primitivam habuisse , & de ●is solis praeceptum apostoli nos habere , lib. . sent . d. . . to supersede a conclusion not magisterially dictated ( that were the confidence quarreld at in me ) but regularly inferr'd from premises , there can be no more necessary than to discover the falsenesse of the premises , or their weaknesse and incompetency to induce that conclusion . and this being already done particularly and at large , 't is impertinent to give any further answer to , or account of this conclusion . i shall onely lightly pass through the several steps of it , and acknowledge of his conclusion , as much as either here , or from the premises i find any reason to acknowledge , and briefly touch at the reasons ( before more largely rendred ) why other parts of it may not be consented to . . and . what he saith of these epistles , that they seem like the children of the strange wives . [ speaking part the language of ashdod , and part the language of the jews ] hath perfect truth in it , being applyed to the former corrupt editions of ignatius , but none at all , nor any appearance of any , as it is applyed to that volume , by which we desired to be judged , in the businesse of episcopacy . . secondly , what is by these epistles , as they are in our more emendate copies , affirmed of bishops , is very agreeable to what is by the scripture , by clemens , by polycarpe , said of the same subject , all which under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the like , describe their office , and require subjection and obedience to be payd to them . . thirdly ; for the three orders , particularly for the second of those three , which antiently , and still ( but either rarely , or not at all in the scripture ) are called presbyters , but may most distinctly be styled presbyteri secundarii , or partiarii , elders of a second rank , admitted to the exercise of some parts of the episcopal office , but not to all , and so distinguisht from bishops , or elders of the first rank . these the prefacer cannot but know that i doe not undertake to find either in the scripture , or in clement's , or in polycarp's epistle , and that though i have reasons to assure me , that when the namber of believers increased so far , that there was both need of them , and competent store of fit persons to undergoe that office , then such presbyters were ordained to bear part of the burthen with the bishop , as the seventy elders with moses ( and i have compent reasons to perswade me , that this was done , in some places , before the departure or decease of all the quire of apostles , particularly that st. john instituted such in asia , when he * did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) yet this was not so universally done thus early , as that either the writers of the scripture could , or after them clement at rome should be required to make mention of it : and for polycarpe , though i suppose , and doubt not but he lived to see such in the church , yet there was no necessity that in that one epistle of his , he should mention them , or use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elders of any others but bishops , it being certain that after the secundarie presbyters were instituted , the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still continued common to bishops , and was not presently appropriated to presbyters , as is elswhere made clear out of iraeneus , clemens alexandrinus and tertullian , dissert . . c. . and in the vindication of them from the exceptions of the london ministers . . it remains therefore that the epistles of ignatius are the best records of primitive antiquity , on which to build this second order of secundarie , or partiarie presbyters , which if they were instituted personally by st. john , or if they were designed by the other apostles , and not ordained in their times , onely because thus early ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in epiphanius's style ) there was no need of them , their institution will still be apostolical , though not mentioned in the apostles writings , as in the answer to the london assemblers hath been shewn also . . fourthly , concerning the title of pastors●nd ●nd doctors , or teachers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in scripture , he cannot but know the account given by me , viz. that by all , and each of those bishops are to be understood , as hath been shewed dissert . c. , . and nothing being here said to disprove it , 't is but petitio principii to suppose the contrary : so also of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rulers , i have spoken at large , dissert . . c. . the like of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when they have none but deacons joyn'd with them , phil. . . and tim. . all which are perfectly agreeable to my hypothesis , that there are no single presbyters , or middle order of officers betwixt bishops and deacons that i discern mention'd in scripture . so the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , elders for bishops , t it . , . is by me acknowledged ( though not of bishops for presbyters , which conceit is as largely * elswhere confuted . ) . and for the two large and expresse places here transcribed out of clemens , they had before been particularly produced by me , and found perfectly to consent , and accord with the notions , which out of scripture i had received , and which by epiphanius were vouched 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the profoundest records . and for blondel's collection to the contrary , i shall hope that to other men my answers will appear more than verbal , and though i have here somewhat an unkind character given me of them , viz. that they that approve them may one day think it needfull to distinguish between words and things , yet i am not quite discouraged , being competently assured , that if he that said so , had had any thing else to say , any more than words to object against them , he would not have been so reserved , or sparing of his pains , as to have denyed it place in his animadversions . . lastly , 't is evident ( what he saith ) that i doe not deny clement's owning but two sorts of officers in a church , bishops ( sometimes called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , elders ) and deacons : but it is as evident by my words what i mean , & by clement's words , that i mean as he doth , viz. that at the apostles first preaching , and planting the faith in cities and regions before any multitude of believers came in , they constituted in each city no more but a bishop , and one , or more deacons , after the exemplar in jerusalem , where james the lord's brother , soon after our saviours ascension was constituted bishop there , and seven deacons , act . to attend him , but as yet no presbyters of any middle order between them and him . . this i have cleared concerning those first times out of epiphanius , and taken notice of the causes of it , intimated both by clemens and him , . the paucity of fit men for that office , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there were not found among them men fit to be constituted presbyters ; and . the no need of any more at that time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a bishop in each city or region served the turn ( onely he could not be without a deacon ) which is the more manifest , because the bishops and deacons , which were then instituted , were ( as in the former of these testimonies from clemens appeares ) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first fruits of their labours , their first converts , and the flock assigned them , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that should afterwards believe . . to this if the words of lombard would agree ( as they will so far as here cited , if only by ecclesia primitiva we understand the first age , or infancie of the church , at the time of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first preaching of the apostles ) then that testimony would by me be fully subscribed also , meaning by the duos ordines , the bishops truly so called ( and by him styled episcopos & presbyteros ) and deacons , concerning whom , and whom onely , 't is true , praeceptum apostoli nos habere , that we have the precept of the apostle , viz. st. paul in his epistles to timothy and titus . but the truth is , lombard's words belong to another matter , a nicety that is gotten into their schools , that episcopacy and presbyterie are not diversi ordines , but diversi gradus , not different orders , but onely different degrees of the same one order of sacerdotium or priesthood , upon a phansie that sacerdo is so called from sacra do , delivering , or imparting holy things , so faith he expresly , ideo autem etiam presbyteri sacerdotes vocantur , quia sacrum dant , presbyters are also called priests , because they give holy things . in which matter as it is of little importance which way the question is decided , as long as the superiority of bishops over presbyters is agreed on to be such , as hath some powers reserved to the one which are not common to the other , so if lombard's words should by any be thought farther extensible , as founded in that opinion , that first presbyters ruled in common , and that beside them there were none then but deacons , i must then think it as reasonable for me to be permitted to forsake lombard in this , as the prefacer will deeme it for him to depart from him in other matters . . for though it be here set down as an argument of the evidence and clear conviction , and so of much more , than of the bare truth of the position , that lombard himselfe confesseth it ( which , i suppose , is not an acknowledgement that all that lombard saith is true , but an insinuation that this of bishops , as maintained by me , is for the matter a popish doctrine , and yet is in this particular rejected , and the contrary confest by lombard an eminent popish doctor ) yet i must crave leave to interpose my exceptions to this way of arguing or concluding . . . that neither i , nor any true member of the church of england , owe or pay any observance to the bare dictates of lombard , or indeed farther than he hath reasons or proofs of scripture or antiquity to confirm them . . . that in this point , which must be waged by testimonies , there are none produced , i shall adde , producible by him out of scripture , to prove that ever there was a time , when there were in the church none but those two orders of presbyters ( in our modern notion ) and deacons , i may ( without immoderate confidence ) assume , that all that can be offer'd to this purpose are consider'd , and answer'd in the dissertations . . . that the principal testimonies of antiquity , on which in this matter some papists build , being some obscure words of st. hierome the presbyter , which yet must be so understood , as to be reconciled with his making the three orders to be of apostolical tradition , the result must be this , that though they are mistaken in some circumstances , yet they maintaine with us the more substantial truth , that bishops are instituted by the apostles . . so 't is elswhere made made evident of panormitan , who though he affirme , that immediately after the death of christ , all the presbyters in common ruled the church , yet postm●dum , saith he , ordinaverunt apostoli ut ●rearentur episcopi & certa sacramenta eis reservarent , illa interdicend● simplicibus presbyteris , within a while the apostles ordained that bishops should be created , and reserved certain sacraments to them ( confirmation and ordination ) and forbade them to be meddled with by simple presbyters . and accordingly it is also in the forecited place of lombard , in the beginning of that dist . presbyteri , licet sint sacerdotes , tamen pontificatus aepicem non habent , sicut episcopi , quia ipsi nec chrismate frontem signant , nec paracletum dant , quod solis deberi episcopis lectio actorum apostolorum demonstr●t . presbyters though they be priests , yet have not that superior part of the pontificate , which the bishops have , because they neither confirm nor ordain , which , that it belongs to the bishop onely , the reading of the acts of the apostles demonstrates . where whatever his opinion was concerning that nicety , of distinction betwixt degree and order , it is evident that hee gives the superiority of degree to bishops , and reserves to them those two powers , and foundeth this in the apostles times and practise . . . that though this may seem at the first , but a slight difference in these men from that which the antients have more generally taught , viz. that the apostles first instituted bishops and deacons , not simple presbyters and deacons ( as beside the plain words of clemens and st. paul , the sense whereof may possibly be controverted , the testimonie of epiphanius , and of the profoundest monuments of history irrefragably inforceth ) yet their interests for the magnifying of the papacie , upon the score of succession to st. peter , doe clearly discover themselves in this way of decision , and so make papists very incompetent witnesses in this matter . . for upon this conceit [ that there was a time in the first plantation of the gospel , when the power of bishops and priests lay confused , though afterward separated by the apostles themselves ] the conclusion aimed at , and , when occasion requires , deduced by them , is evident , that this later , though apostolical institution , may be altered by the po●e , out of the supereminence of his power , as he is the vicar of christ , though they pretend not , that he may lawfully attempt to overthrow the primarie and fundamental sanction . and so though priesthood may not be taken out of the church , yet the tenure , by which bishops hold , is not so firm ; but must stand wholly at the pleasure of the pope . . the defence of which conclusion , being none of the interests of the cause , which i assert , i shall no farther be obliged to hearken to the premises , as they are here but intimated by lombard , and frequently repeated and built upon by sundry of that party , than they shall be able regularly to prove them : which being not here attempted , but only the specious ( but fallacious ) argument proposed from the confession of lombard himself ( whose confessions are no obligations to all other men ) i have no more occasion to inlarge on this particular . . which if it were seasonable , i might easily doe , in observing other particulars among the popish writers , wherein they shew themselves far from passionate espousers of episcopacy . the pope , forsooth , must be the fountain of all ecclesiastical authority , and all other rivulets must runne in a weake streame , and then also derive all they have from him . and so much on occasion of this testimony from lombard , and much more than was necessary to have said , if i had lookt no farther than his testimony . chap. iiii. concerning the power of the people in appointing bishops , and deacons , and other ecclesiastical affairs . sect. . clement's words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , considered , and vindicated . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the first bishops designed particularly by god. when this way of designation ceased . num. . upon occasion of the former citation of some words out of clemens , the displeasure is for a while removed from ignatius , and another matter of discourse is sprung , concerning the power of the people in appointing bishops and deacons to their office in those dayes . to this we shall now attend , as it follows , in these words . . it seemes moreover that those bishops and deacons in those dayes ( as was observed ) were appointed to the office by an● with the consent of the people , or whole body of the church ; no less doe those words import , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . our doctor indeed ●enders those words , ap●l●uden●● aut congratulen●e 〈◊〉 〈◊〉 and addes ( ●atis pro imperio ) ui●●l ●ic dea ceptation● ▪ otius ecclesiae , 〈◊〉 q●●●p s●…os & diaconos ab apostolis & ●p●stoli●is vi●… hoc l●co concludit b●ond●●lus , qu●si qui ex de●j●ssu & app●obatione const●…n●ur , populi etiam acceptatione indigere putandi essent , dissent . . 〈◊〉 . , , 〈◊〉 and who dares take that confidence upon him , as to affirm any mo●e ▪ wh●●●g 〈◊〉 a doctor hath denved ? though the scope of the place , the nature of the thing , and first most common sense of the word here use● , being willingly to consent ( as it is also used in the scripture for the most part , acts 〈◊〉 . . cor. . . ) to a thing to be done , or to the doing of it , yet here it must bee taken to applaud or congratulate , or what else our doctor pleases , because he will have it so . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also must be viri apostolici m●n with apostolical power , when they are only the choice men of the church where such a constitution of office●s is had , that are intended , because it is ou● doctors purpose to have the words so rendred : ex jussu dei & approbatione , is added , as though any particular command or approbation of god were intimated , for the constitution of the bishops and deacons mention'd , beyond the institution of the lord jesus christ , that elders should be ordained in every church , because this would seem to be exclusive wholly of the consent of the people , as any way needfull or required to their constitution , which yet , as it is practically false , no such thing being mention'd by clemens , who recounteth the way and means whereby officers were continued in the church , even after the decease of the apostles , and those first ordained by them to that holy employment , so also it is argumentatively weak and unconcluding . god appointed , designed saul to be king , approving of his so being , and yet he would have the people come together to choose him . so also was it in the case of david . though the apostles in the name and the authority of god , appointed the deacons of the church at jerusalem , yet they would have the whole church look out among themselves the men to be appointed . and that the ordaining of the elders was with the peoples election , acts . . it will ere long be manifested , that neither our doctor , nor any of his associates have as yet disproved . this poor thing the people , being the peculiar people of christ , the heritage of god , and holy temple unto him , &c. will one day be found to be another manner of thing , than many of our great doctors have supposed . but he informs us , cap sect . . from that testimony which we cited before , that the apostles in the appointment of bishops and deacons ( for so the words expresly are ) are sayd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. saith he , revelationibus edo●to● esse , quibus demùm baec dignitas comm●●icanda esset , that is , that they appointed those whom god revealed to them in an extraordinary manner to be so ordained , and this is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and why ●o●●he holy ghost orders concerning the appointment of deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tim. . . that those , who are to be taken into office and power in the church , had need first to be tryed & approved , is granted . and this work the apostles give to the multitude of the church , acts . where yet after the peoples election , and the apostles approbation , and the tryall of both , one that was chosen , is supposed to have proved none of the best . and yet of him , and them , are the apostles said by clemens that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but how shall it be made to appear , that spiritu proba●te● , trying of proving by the spirit , or spiritually proving them , to try whether they were able ministers of the new testament , not of the letter but of the spirit , proving them by that spirit , which was promised unto them to lead them into all truth , must needs signifie , they were taught whom they should appoint by immediate revelation . to prove by the spirit , or spiritually the persons that are to be made ministers or bishops , is to have their names revealed to us . stephen is said to speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . and paul purposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . and we are said to serve god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gal. . . and to make supplication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eph. . . with many more expressions of the like nature . does all this relate to immediate revelation , and are all things done thereby which we are said to doe in the spirit ? before wee were inst ucted in this mystery , and were informed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signifie to be taught by revelation , we had thought that the expression of doing any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had manifested the assistance , guidance , and direction , which for the doing of it we receive by the holy and blessed spirit of god promised unto us , and bestowed on , in , and through the lord jesus christ . yea but he adde● that it is also spoken of the apostles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecognitionem ( i. e. ) revelationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they appointed them bishops and deacons by the helps and presence of the spirit with them , the apostles examined , tried those who were to be appointed bishops , so obtaining and receiving a perfect foreknowledge or knowledge of them before their admission into office . this also expresses revelation ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) upon tryall it was revealed unto them , and so must any thing else be allowed to be , that our doctor will have to be so , now he is asserting to that purpose . but had the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who appointing bishops and deacons after the apostles time , had they also this speciall revelation ? or may they not be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? if not , how will you looke upon them under the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who neglected so great a duty : if they did , let us know when this way of constituting church officers by immediate revelation ceased , and what was afterwards took up in the room thereof : and who they were that first proceeded on another account , and on what authority they did it ? there are a generation of men in the world , will thank the doctor for this insinuation , and will tye knots upon it , that will trouble him to loose . . i shall not here suffer my self to be detein'd by the scoffes and accusations of affirming pro imperio , &c. with which i am very liberally treated , but , withall , before this time . so familiarly acquainted , that i can look on them as parts of his style , as idioms of his dialect , and nothing else . all that can pertain to me , by way of vindication , is , intirely to set down what it is i have said , and then to remove whatsoever appearance of reply , or objection i can here discern to be made to it . . upon these words of clement [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] delivered about the ordaining or constituting of bishops by the apostles and other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , d. blondel had inferr'd this conclusion [ episcopos & diaconos apostolis apostolicisque viris , nunquam nisi totâ acceptante ecclesiâ constitutos esse ] that bishops and deacons were never constituted by the apostles or apostolical persons , unlesse the whole church accepted them . ] this conclusion he thus crudely inferr'd , without any one syllable added to confirme it , leaving it to secure and sustein it selfe by these few words of clement's testimony . . the testimony , wherein those words were conteined , being by me laid down at length , and considered as far as was usefull to the maine question concerning episcopacie , i could not fitly take farther notice of those few words of it , and his conclusion hastily collected from them , than to say that there was nothing in it concerning the necessity of that acceptation of the church , which blondel conc●uded thence ; and this i chose to doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in passing , and in a parenthesis , not willing to detaine the reader any longer so impertinently , adding onely a short reason , why i could not conceive that the bishops by them constituted could want the apprebation of the church , because it had formerly been said of them by clement , that they were constituted by the appointment and approbation of god , which i supposed must necessarily supersede all want of the churches approbation . and upon these grounds i rendred the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not as d. blondel had done , acceptante simul universâ ecclesiâ , but applaudente aut congratulante totâ ecclesiâ , the whole church applauding or congratulating . . in this passage thus truly related , in every circumstance , i hope 't is already cleare , that i was not guilty of any imperious or magisterial affirming ( which i dislike so much in others , that i would be very sorry to be found guilty of it ) when to a positive unconfirm'd conclusion , i made reply by giving my reason , why i could not consent that it was duly inferr'd from those words in clement . . and for the thing it selfe , the matter of my affirming , being now excited to it , i shall give a full account of it , though there it had been impertinent to doe so . . and that . by considering the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , . the position of it in that place , . the circumstances of the context , which preclude blondel's , and inforce my interpretation . . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is known to signifie [ being well pleased ] so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either simply the same , or with the connotation of a relation to some other , whether persons or matter , formerly spoken of . so mac. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if any were well pleased with the law , i. e. resolved to live according to the mosaicall institution , such as are there joyn'd with those with whom was found the book of the testament , that they would not forsake the jewish observances upon antiochus his prohibition of them . so againe the same sort of men which would not live according to the kings heathenish commands , but kept close to the jewish lawes , are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to be well pleased with the change , mac. . . we render it in both places consenting and not consenting , but sure it signifies not any legal consent asked of them , at the constituting either of the law by god , or of the change by antiochus , but an acquiessence , or peaceable , willing , constant submission and obedience to it . elsewhere we render it being well pleased with , mac. . . where yet the matter spoken of , makes it a more formal act of consent , than in either of the former it had been . whatsoever ( say the consuls ) lysias hath granted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therewith we also are well pleased , which indeed is a confirmation of lysias's act or grant . . these are all the places where the word in that double composition is found in the greek , whether canonical or apocryphal of the old testament . in the new we have it , luc. . . where of the jewes it is said , that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , allow , or approve their fathers works , those which they had done long since , and wherein their approbation was never asked , the killing of the prophets , ver . . so act. . . of sauls concurrence in saint stephens death , so far as to keep the clothes of the executioners , which signified him to have been an active person in that murther , to have had a special liking to it , not again any act of legal consent ; for all was there done without legal processe , judicio zelotarum , by the ( judgment , or rather ) popular fury of zel●ts . so again rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they take pleasure , say we , in them that doe them . there i think theophylact's scholion is very proper , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they not onely doe unlawfull things themselves , but plead for wickednesse , are advocates for those that commit any the foulest evill . so againe cor. . . of the christian man or woman that hath an unbeliever to wife or husband , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if the unbelieving man be pleased , think good , be content to live with the christian , or if we render it againe consent , yet sure we must not mean any legal consent , for that had been formerly given in marriage , and no new act of it is now needfull in the unbeliever , but onely a being content to continue to live with her , which is there opposed to departing , v. . . by this view of the word in the scripture , it already appears , how little ground there is for blondel's rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by acceptante , and his conclusion deduced from thence of the necessity of the wh●le churches acceptation . and against that onely it was that my words were directed , nihil hic de acceptatione — there was no syllable in clemens from whence to conclude the necessity of such acceptation . and unlesse i have mistaken in this , certainly there is neither confidence nor magisteriall affirming imputable to me in this matter . . and it seems the prefacer doth as little adhere to blondel's rendring , as i , for he renders it [ willing consent ] and how knowes he that i reject this rendring of willing consent , or that if blondel had so rendred it , i would then have rejected it . truly if that consent signifie no more than a voluntary act of acquiessence and good liking ( as consent ordinarily signifies ) i have no dislike to that rendring , onely i rather think the word here signifies a little more not lesse ) an outward expression of this good liking , which was the onely reason which moved me to use the phrase [ applaudente aut congratulante ] meaning thereby that the church had exprest that good liking and joy of theirs , which is more than their bare co●sent to what was done in the constitution of their bishops . . so that the praefacer needed not to have undertaken this verbal contention with me , about the signification of an ordinary word . in that he really is at more peace with me , than it seems he knew of , and so men are apt to be , which begin and pursue●uarrells ●uarrells , so hastily and so keenly . . the truth is , it is the matter of the conclusion which i then resisted in blondel , and so must still in the praefacer ; blondel made the people's acceptation , a sine quâ non , a necessary condition , affirming that bishops , &c. were never constituted by the apostles and apostolical men , nisi , unlesse they had this , which , i suppose , makes the peoples acceptation praevious to the apostles act , for if it followed after , it can be of no moment , the act of the apostles was compleat without it , and stood valid without it , and though it was most happy when it followed , yet still this , as any other consequent , must be accidentall and intrinsecall to the constitution of bishops , as that which advenit enti in actu existenti , comes to it when it is ( which is the definition of an accident ) is no way required to , or constitutive of its being . . and so in like manner this prefacer also , though he pretend onely to the consent of the people , yet by saying that the bishops were appointed to their office by the consent ] and by his after mention of his notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for consent to a thing to be done , or to the doing of it , and lastly by expressing his sense of this consent of the people , as of a thing needfull , or required to the constitution of those bishops , i am assured that he affirms this consent of the people , to have been required and needfull antecedently to the apostles instituting bishops at that time . . and this is the thing that i still professe not to believe conclusible from the words of clement , and whether it be or no , let us now examine by proceeding to the second , and third things , even now propos'd by me , the position of this phrase , and the circumstances of the context in this place of clemens . . the position of the phrase may first deserve to be taken notice of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that were constituted by the apostles or after by other illustrious persons , the whole church expressing their good liking or consent , and that have officiated without blame , and been well reported of by all for a long time , &c. here in setting downe the unreasonablenesse of the sedition raised against their bishops , he aggravates it by these gradations , . that these bishops were constituted by the apostles or other illustrious persons after them , . that when they were so constituted , the whole church liked it very well , and exprest their liking it , i mean the constituting them by the apostles , . that being in office they had without blame discharged it , . that for a long time they had every mans good word , though now they were ejected by them . . by this distinct view of the words 't is plaine , that the whether consent or good liking , which the people thus exprest , was after the apostles constituting them , as after that again their officiating , and after their officiating their continued approbation . and indeed it were as reasonable to affirme , the second testimony or approbation [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] to be praevious to their blamelesse officiating [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] as to say their consent was needfull or required to their constitution , as to the thing to be done , for that also supposeth it praevious to it . . this was a competent security to me , that my rejecting blondel's conclusion , was no magisterial dictate of mine ; but then the circumstances of the context through the whose epistle make it most evident , that blondel then was , and this praefacer now is mistaken . . for to represse the furie of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seditions against their bishops , he had before immediately told them how these bishops were placed among them , viz. after this manner . the apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knew or understood by christ that there would be contention for the name of dignity of bishops . for which cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having received perfect fore-knowledge they constituted the foresaid bishops , and after left a list , or roll ( of successors ) that when any dyed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , other approved persons should take up , or succeed to their office . . here the question may be , what is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , approved persons , and who had the approving them ? for if the people had , then blondel and the prefacer are in the right ; but if not , then still here is nothing to be pretended for them . . and indeed another ( yet former ) fundamental place of clement in this epistle , takes away all place of doubting , and tells us punctually whose approbation it was , the apostles , saith he , preaching through regions and cities constituted their first converts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , examining or approving them by the spirit to be bishops and deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those which should come into the faith. . here . it is not imaginable how the examination and approbation could belong to the people , or the whole church , when those , over whom they were constituted , were not yet come in , they are made bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of those which should afterward come in to the faith. and . if there had been a full church to choose , yet the matter in clemens extending not onely to the bishops of the present , but also to the successors for the future age , what right could the then present people have to choose , not onely for their own , but the future age , and so deprive their successors of their priviledge ? . but waving both these , the matter is otherwise cleare , they are the same persons which did preach and constitute , and examine or approve , i. e. the apostles did every of these , and doing it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the spirit , by revelation or direction of the spirit ( in the same manner as they are said to know by christ , that there would be contention about this matter , and that having received perfect fore-knowledge , they constituted those bishops ) it is evident they had no need of any act of the people in doing it , and so that the examination and approbation was that of the apostles , and not of the people , of the apostles assisted and directed by the spirit of god , and not so much as advised , that we heare of , or instructed by the people . . this farther appeares by another passage in that epistle , where this act of the apostles approving by the spirit , and receiving perfect fore-knowledge what would fall out , and what they should doe , is by him illustrated by the example of moses , who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-knew , ( i. e. certainly ) had it revealed to him by god , that aaron should be the priest. . examples of such revelations of god's in the first times , i have set downe in the * dissertations , as first of matthias , when god being prayd to , that he would demonstrate or declare ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which of the two he had chosen , he did by lot point him out to be the person , act. . . secondly of paul and barnabas , act. . . thirdly of timothy , to whom the episcopal dignity was given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by prophesie , tim. . . & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the prophesies which had before been delivered of him , tim. . . upon which chrysostome and theophylact make their observation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the dignity of bishop ( which they there style of doctorship and priesthood ) being great , wants god's direction that a worthy person may receive it . and the same is affirmed by clemens in eusebius l. . c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of the bishops whom saint john ordained in asia , that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified to him by the spirit according to what saint paul had formerly said of the bishops of asia , act. . that the holy ghost had set them to preside over the flock peculiarly . . this , i must think , was , and still is sufficient to cleare the difficulty , and put it beyond question , who they were , by whom the bishops in clement are said to be approved , certainly not the people , but the apostles that constituted them , or yet higher , the spirit of god who signified or pointed them out unto them , or by whose directions they approved them . . i shall not now need more largely to insist on all the severalls here objected against me by the prefacer ; by this clear setting down of the whole matter , 't is certain , all his exceptions must speedily vanish . i shall but touch on them that have not yet so fully been taken notice of and prevented in passing . . and . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were viri apostolici , though it was truly supposed by me , yet was it not my magisteriall dictate , but , to my hand , the plain affirmation of d. blondel ; my words were regularly to be confronted to his conclusion in the very forme wherein he had produced it , and so i was to set it by apostolicis also . . the reader may , if he will , see my rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , literally by illustribus viris , and the putting of [ i. e. apostolicis , & spiritu dei probatis ] into a parenthesis , signified [ apostolicis ] to be no rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but another character of the same men , collected out of other parts of the epistle . . and so indeed it is most evident by the whole place , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bishops constituted by the apostles , and after them by other illustrious persons ] that those that are there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , illustrious men , were the successors of the apostles , such as , when they were gone , constituted bishops in the church . . and then what offence was there in my calling them apostolicall persons ? or what pretense for the prefacer to say they were onely the choice men of the church , in opposition to my calling them apestolicall ? choice men of the church , i know , they were , for so must they be deemed , who by the apostles were left rulers of it . but such the prefacer cannot meane , when he sets it in opposition to me , who called them apostolici ; he must therefore questionlesse mean the choice men of the people , and then those choice men must be concluded to constitute bishops , and not onely to consent to their constituting , ( as before he had set it ) and then i desire he will say positively , that this was his meaning , and that from any place of scripture or ancient writer , he will shew me where any choice men of the people constituted bishops after the departure of the apostles . . secondly , when he saith , that the words [ ex iussu dei & approbatione , by the appointment and approbation of god ] are added by me , 't is not imaginable what he should meane by it : those words are evidently set by me as an argument that they could not want the approbation of the people , because they were sufficiently furnished by the appointment and approbation of god , as had appeared by the testimony of clement set down in the page immediately precedent : and what is produced by me as an argument to convince the unconcludeney of blondel's collection , can it be blamed in me , as an insertion or addition either to clement's or blondel's words ? . and when he goes on reproaching this edition with his [ as though any particular command or approbation of god were intimated for the constituting of the bishops and deacons mentioned ] i hope it hath sufficiently appeared that there was such command or appointment of god more than intimated by clemens in that epistle , and the like exprest in scripture in many parallel cases , and this particularly a designation of the persons , which were to be ordained , and so somewhat beyond the general institution of the lord jesus ( which he speaks of . i suppose he meanes the commission of the apostle to titus and the like ) that elders should be ordained in every church . . thirdly : when he saith 't is argumentatively weak and unconcluding , he must mean that this argument of mine is a weak , and unconcluding argument , i shall therefore repeat it again , and put it formally into a syllogism ; they who had been constituted by the appointment and approbation of god , cannot then be thought to want the acceptation of the people : but the bishops , spoken of by clement , had been constituted by the appointment , and approbation of god : therefore , they cannot be thought to want the acceptation of the people . what proposition can here be denyed , i confess i see not . . the major hath it's evidence in its self ; for certainly that which is already done , and done by god's appointment , needs no other extrinsecal addition or accomplishment , unlesse that also be ordained by god , which in this case of the acceptation of the bishop by the people , no way appears , and till it doth appear , cannot be supposed , or pretended by any to be thus needfull . . and for the minor , it is the expresse affirmation of clement , that they that instituted them , examined and approved them by the spirit , and knowing by the lord christ , & having perfect foreknowledge of what should be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constituted these bishops , and this is mention'd by clement as an aggravation of their crime , that rejected these that were thus constituted . and then i hope the premises having strength , the conclusion from them regularly inferr'd , will not be denyed me . . for as to the examples of saul and david , i am sure they prove nothing ; for if there were perfect truth in all which is here pretended , which is more than from the circumstances of the stories i can affirm , viz. that god , who designed them kings , would have the people come together to choose them , then from that act of god's will it was , and from god's expressing it , that the convening and election of the people was necessary , and if god had not will'd it , or not appointed it , it had then as certainly not been necessary . . now let any such declaration of gods will be shew'd , that he would have the people convene and choose their bishop , and then i shall think my argument weak , but otherwise i must not think it concluded so by these examples . so in the case of the deacons act. . the apostles appointed the disciples to seek out seven men from among them , withall directing them how they should be qualified , and reserving to themselves the intire power of constituting them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the office of deacon . and so nothing from that third instance can be inferr'd against us , it being no way parallel to the case in clement , as already is visible : for in the acts , the disciples look out , and choose v. . the persons , and bring them to the apostles , v. . and the apostles lay their hands on them in the remainder of that verse : but in clemens , god designs the persons ( and so in the other scripture instances , and in that of clemens alexandrinus of the first bishops of asia ordained by st. john ) and the apostles , and their successors ordain and lay hands on them . . as for that of act. . ● . that the ordaining of the elders was with the peoples election ( by the way , it was even now by , as well as with the consent of the people ) or indeed that any mention of the people is made there , or so much as intimated by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . all that i can say , is , that it hath been disproved , as far as any , that i know of , hath yet endeavoured to prove it , i. e. all arguments , that i have seen for it , i have * elswhere answered : but what will ere long be manifested , i am not able to forecast , and so am not now to provide answers by divination . . no more am i able to foresee what he saith will one day be found , and yet i think it is very possible : neither he , nor i may live to see that day , when any thing shall be farther manifested in this matter , than what the great doctors already suppose . the resolution of the question , what right every one hath in these affairs , being founded in plain matter of fact , viz. what christ or his apostles instituted in the church , and that being already as visible to them , that are conversant in scripture and antient records of the church , as it can well be imagined to be , till either a new mine of such records is sprung , or men receive knowledge of story by revelation : neither of which am i forward to expect in this age . in the next place for his objections against my interpreting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of gods extraordinary revealing whom he would have ordained , they will soon vanish also . for . the place of st. paul concerning timothies ordaining of deacons , and appointing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let them be first tryed or examined , . tim. . . belongs nothing to this of the trying by the spirit : timothy might have ordinary meanes of trying ( and the whole discourse of st. paul , then setting down the qualifications of those that were to be ordained , tends to that , and then he had no need of extraordinary . . and so likewise the apostles act. . referr'd the matter of tryal and approbation to the disciples , and without more adoe , and without this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , trying by the spirit , ordained those that were thus presented to them . but these two instances can no way praeclude divine revelations concerning matthias , and paul , and barnabas , and timothy , and the bishops of asia , and the bishops of achaia , of whom the express words of scripture and clemens , are , that by god , and his spirit , and prophecie , these were assigned to their offices . . and accordingly though one of those deacons in the acts be supposed to have proved none of the best , yet we see that clement here useth it as an argument to evidence the unreasonablenesse and impiety of ejecting their bishops , that they were thus constituted , which i suppose concludes , that this was not to be suspected or feared of them , which was experimented to have befallen nicolas . . secondly : for the notion of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the spirit ] that it signifies , as i affirm , and not , as he suggests [ spiritually proving them , &c. ] he knows ( and strait confesses ) one way , by which i prove it , the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they had perfect foreknowledge to this matter , and what is that receiving of perfect foreknowledge , but the spirit of prophecie ; and that , as was said , immediately before , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they knew it by our lord jesus christ , and by him were directed perfectly to do what they did . and so this is one competent proof of it . . and by the way , how is the very first part of the phrase [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , trying ] being applyed to the apostles and their successors [ if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been left out ] reconcileable with the peoples trying , examining , or approving ? before 't was said that this work of trying ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tim. . . ) was by the apostles given to the multitude , acts . but how can it possibly be so here in clement , where it is said of the apostles , that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , try them by the spirit ? . this i say , to shew how far he would be from gaining his design , though it should be granted which he desires , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers not at all to any ▪ extraordinary waies of revelation , which if it did not , yet neither refers it to the peoples , but to the apostles examining and approving . . but , i say , 't is already evident , that i have given other reasons , why i interpret clemens thus of extraordinary revelations , which he ought to have adverted before , and i have now mentioned them again , and must not repeat eternally . . this again shews how little i am bound to assert , that every thing , which is said to be done in the spirit , is done by immediate revelation , because if some things be , this may be one of those some , and that it is , is sufficiently proved by those other evidences . . next to his question , whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who appointed ( ordained ) bishops and deacons after the apostles times had also this special revelation or no ] i answer , that clement no where saith that they had , onely that they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ordained ( that is all one with laying hands on ) them , whom the apostles by their prophetick spirit had designed to that office . . to this the context in clement is clear , that the apostles by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , foreknowledge , ordained some , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the future , to be successors to them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they left a roll or list of names , who should succeed unto their dead places , and these , as oft as any bishop ( ordain'd by the apostles ) dyed , were by the other bishops , i. e. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordain'd in their places , according to that rule left by the apostles for their succession . so that in this matter there could be no need of any further revelation , they were to ordain those which were next upon the apostles list , and that might be done without multiplying of revelations . . and so his next question is at an end also ; for i have no occasion or ground to extend these revelations any farther than the persons of the apostles ( though i know there were also prophets in those times , beside apostles ) but may safely and reasonably leave all others , where the apostles had left no such lists , or when they were at an end , to be concluded by paul's directions to timothy , without depending farther on speciall revelations . . and now i think i have answer'd all his questions , or given him my key to doe it himself , and so must be content to return weary home , without receiving any of those thanks from that generation of men whom he pleaseth to mention , but shall be content with my lot , being also competently secured from the trouble of loosing knots , which those thanks were dedesigned to bring along with them . sect. . another testimony in clemens concerning the power of the people examined . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . numb . . but this businesse of the power of the people in the church is not to be dismist so , but must more largely be resumed again , and my attendance shall be answerable to my leaders pleasure , who thus inlargeth his digression . . before we return , let us look but a little further , and we shall have a little more light given us , into what was the condition and power of the people in the church in the ●ayes of clemens , speaking of them who occasioned the division and schism in the church of corinth , or them about whose exaltation into office , or dejection from it , that sad difference fell ou● , he giv●s th●m this advice ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it seems the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the multitude , or the people , were not such poor inconsiderable things as they are reported to be , when he advises them to stop and stay the sedition by yeelding obedience to the things by them appointed and commanded . if it were in it self evill , disorderly , and not according to the mind of christ , that the people should order and appoint things in the church , it had been simply evill for clemens to have advised any to yeeld obedience to the things by them so appointed . where is now ignatius his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — even those who are contending about rule and government in the church , are advised to stand to the determination of the people , and to cry , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is also insisted on by blondellus , who thence argues , potestatem ple●is circasacra dissert . . c. ●ect . ad verba hae● ( saith our doctor ) prod●gii i●star est quod notandum duxit d. blondellus [ potestatem pl●bis circa sacra ] ( de quâ tandem integra● dissertationem elu●ub●avit ) artificiis quibus unque asserturus . hic ( inqu●t ) nos monet clemens fideles etiam de episcopatu aut presbyterio contendentes non ab epis●opi singulari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nutu , sed à multitudinis p●aeceptis p●pendisse . but let not our doctor bee angry , nor c●y out out so fast of prodigies , a little time will manifest that many things may not be prodigious , which yet are contrary to sundry of his exceptions and apprehensions . i cannot but acknowledge him to be provoked , but withall i must say , that i have found very commonly , that reasons usher'd in by such loud clamours , have in examination proved to have in examination proved to have stood in need of some such noises , as might fright men from the consideration of them . what is in the next sections set up to shield the children of episcopacy from being affrighted with this prodigy , may perhaps be of more efficacy thereunto ▪ than the exclamations before mention'd : he therefore proceeds , sect. ● certè ( saith he ) si s●r●òre● egerit d blondellus , de presbyteris suis ( non de episcopis nostri● ) actum pla●e & triumphatum crit , nec enim ab universo aliqu● presbyterorum colleg●o , quod ille tam affl●ctim ardet , sed à multitudinis solius arbit●io tum contendentes de episcopo , tum siideles omne● corinthio ▪ pepe●disse , aequè concludendum crit . if any man in the world hath manifested more desperate affection towards pre●bytery , than this doctor hath do●… toward episcopacy , for my pa●● solus habeto . but though neither clemens nor blondellus speak any one word about the ordering of things , multitudinis solius arbitrio , yet here is that said by them both , as is sufficiently destructive , not onely to the episcopacie the doctor contends for , as a thing wholly inconsistent with the power and liberty ●ere granted the people , but of any such presbytery also , as shall undertake the ordering and disposing of things in the church of god ▪ without the consent and conc●… su●frage of the people . such a presbytery it seems bl●ndellus does not defend . but yet neither the doctor 's ou● cry , as at a prodigy , nor this retortion upon presbytery , is any answer to the testimony of clemens , nor ind●ed is there the ●ast possible reflection upon an orderly gospel presbytery in any church , and over it , by what clemens here professeth to be the power of the people , all appearance of any things is from the terme solius , ●…ysted into the discourse of blondellus by the doctor , in his ta●ing or it up to retort . clemens in the very next words secures us from any thought , that all things depend à multitudinis solius arbitrio . his very next words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . our doctors and masters having stu●t their imaginations with the shape and lineaments of that hierarchical fab●ick , which the craft , policy , sub●●ty , avarice , pride , ambition of many ages succes●ively had formed and ●●amed according to the pattern they saw in the mount of the world , and the governments therein , upon the first hearing of a church , a s●●ck of christ , walking in orderly subjection to their own elders concu●●ing with them , and consenting to them in their rule and government , instantly as m●n amazed , cry out a prod●g● . it is not imaginable into what ridiculous , contemptible miscarriages , pride , prejudice , and sel●ulnesse doe oftentimes betray men , otherwise of good abili●i●s in their waies , and commendable industry . but section the sixth , the doctor comes closer and gives his reason why this testimony of clemens is not of any efficacy to the purpose in hand , saith he , at qu●● ( sod●s ) à fidelibus de episcopatu ( ut a●s ) ●●ntra ipsos ab apostolis const●●atos contend●…bus , quis à populo contraprincip●●● suum ●umultus tiente , qu●s verbis ad retundendum seditionem ad plebe● factis argumenta ad authoritatem populo adjud●●andum principi derogandum duci posse ●xistisavit● though many words follow in the next section , yet this is all of answer that is given to this signal testimony of clement's . i know the doctor for the most part mee●s , not onely with favourable readers , but also partial admirers ; or else certainly his exclamation would scarce pass for an invincible argument , nor such rhetorical diversions as this be esteemed solid answers . there is not by blondellus any argument taken from the faithfuls tumultuating against the bishops ( that , of appointed by the apostles which is th●ust in , taken for the persons of those bishops , is against the expresse restimony of clemens in this epistle ) nor from the peoples se●…sly rebelling against their prince , nor from any word sopken to the people to represse their sedition ; neither was any thing of this nature urged in the least by blondellus , nor is there any colour given to such a collection from any thing in the words cited from the epistle , or the context of them . it is the advice of the church of rome to the persons ( whether already in office , or aspiring thereunto ) about whom the contention and division was in the church of corinth , that is insisted on . it is not the words nor plea of them who were in disorder , there is no● any reprehension given to the body of the church , the multitude or people who are supposed to tumultuate , to quiet them , but a direction given ( as was said ) by the church of rome to the persons that occasioned the difference , how to behave themselves so , that a timely issue might be put to the division of the church . to this end are they advised to observe the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the orders , precepts , decrees , or appointments of the multitude , as ( from act. . ) the body of the church is called . it is not that they should yield to their tumultuating , but to yield obedience to their orderly precepts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are by him approved ; and had it not been lawfull for them , with the presbyters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in affairs of the church , clemens writing this epistle to the whole church , could not possibly have led them into a greater snare . it is a sad thing to consider the pitifull entanglements and snares that some men run into , who will undertake to make good , what they have once engaged for , let what will come against them . . in this section again the usage is , as formerly , very extraordinary : first , i am put under discipline to teach me ( that which was antiently accounted a very high pitch , propè res una , but these times may be able to advance one to , which is but of ordinary parts ) the nil admirari , to see , and hear the most portentous things , and to admire at nothing ; i must not be permitted to say of any , though never so strange , unreasonable a collection of blondel's , that it is instar prodigii , but i am censured as angry , and guilty of loud clamours , out-cries , exclamations , noises , and these designed to fright men from consideration of my reasons , as after ( on as little cause ) of desperate affection to episcopacy , of forgerie , or foysting in the word solius into blondel ' s discourse , and if this be not enough for my humiliation , there is a reserve of [ ridiculous , contemptible miscarriages , such as it is not imaginable men should be betray'd to ] and yet farther , as the causes of these , pride , prejudice , and selfulness ] and to conclude [ pitifull intanglements and snares , &c. ] . this is truly somewhat above the proportion of the turgent style , or the but four barbarous words in seven epistles , and yet i verily believe the section is genuine , no part of it inserted by any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it bears so perfect proportion with what i have hitherto had from the same hand . and the assuring him , that all this might , if he had so pleased , have been very easily spared , is all that i have to return to the more rhetorical part of this section . . onely when after all this severity , he thinks fit to give me some of his benediction at parting , and to allow me a room among men of good abilities in their wayes , and very commendable industry , i cannot but remember the critical note of eumani●es the atticist , that the ordinary form of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in epistles was first used by cleon to the athenians , after he had taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from them , whereupon a comical person answered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you , sir , are the first that bid us be well , and rejoyce , having given us much cause of sadnesse . this our english proverb expresses very significantly , and i that had as little right to his plaister , as i had to the displeasure which made him think i wanted it , may tell him , he hath dispensed both without any merit of mine . . as for the argumentative part of his discourse i shall now come briefly to that , and doubt not to shew , . that blondel's collection was very strange , and so merited the expression that was bestowed on it [ instar prodigii ] ( i meant not that it lookt like a blazing star , or any other such prodigie ) . that solius was not foisted in by me . in a word , that all really was as i pretended it to be . this must be cleared by a brief narration of the whole passage , as it lyes visible in the fift dissert . c. . . there was a sedition in the church of achaia , the metropolis whereof was corinth , and that advancing so high , as to the ejecting their bishops out of their office ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and these bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those very persons which by the apostles had been either designed , and put upon the list , or actually ordained and constituted among them . . this was done , saith clemens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for one or two onely persons sakes , whom the actors in the comm●… had a mind to advance to that office . . for the calming this tempest , clemens makes use of many methods and arguments of perswasion at length he betakes himself to the persons , for the advancing of whom all this stir was made , this tempest was raised . to them he thus makes his address ; tels them what m●ses had done when the people were in a foul sin , being himself content to be blotted out of the book of the living , rather than the wrath of god should light on the people , and then ( in the words which are set dow● by the prefacer ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — who then among you is a generous person ; who hath bowels of kindnesse and compassion ? who is replenished with love or charity ? let him th●● say ( to this seditious multitude ) if the sedition , and contention , and schisms are for me , or my sake ( viz. that i am not in so great place or office as you contend , and desire to have me ) i am gone , i depart to what place soever you will , and doe what the multitude appoint me ; onely let the flock of christ ●e at peace with the elders that are placed over them . adding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus godly men have done , and will doe , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many have removed out of their own cities , that the sedition might not farther extend it selfe . . in these words nothing can be more manifest than . that this short oration to the tumult●ous people was onely designed to still their commotion , and to reduce them at once to peace and subjection to their superiors placed over them in the church . and so it can be no farther argumentative , than to that , or the like case , or conjuncture , viz. that for the acquiring peace to the publick , and quiet subjection to governours , any generous or charitable person ought even to leave his country , if need so require , and if that will doe it , to doe , or suffer any thing for the regaining the publick peace , not that every christian is in all cases bound to doe this , or that ; what is charitable in these circumstances , is simply , and without them necessary : for then the example there used of m●ses must be obligatory too , and every man shall at all times be bound to wi●● and pray what in that one case he did . . secondly : that it is by clement put into the mouth , not of the true bishops or elders , duly constituted among them at that time ; for should they have offer'd to g●e ●ut and depart , . there is no ●…s●ion but they had been permitted to do so , by them who had already ejected them from their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ministration : and . how could the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the flock be at peace together with these ●…tuted elders ( i. e. with these that were already constituted ) in case they should thus depart : and . how had lemens done the worke to which his who●e epistle was designed , viz. re-establi●ht the true governours in their ●h●irs again , if they had thus , by his advise , departed . but , i say , this speech of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am gone , i depart , is by clement put into the mouth of the one or two persons 〈…〉 f●r whose sakes this commotion was raised against their eccl●…stic●l governours ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and this is so manifest , that it is to him that shall but lightly view the place in the epistle , impossible to make any question of it . . thirdly : ●t is here as manifest , that the recesse here s●o●en of , and after exempli●ied in the 〈◊〉 , the many that had done so , and in like manner by kings and princ●● that in times of plagues had , in obedience to the oracle● delivered themselves up to death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that by their own blood th●y ●…t res●… and ●●liv●r their citizens , as before it had been by moses 〈◊〉 ●…ver [ blot me out ▪ ] was an act of gene●… & charity in the●… that should doe it , a mere spontaneous , voluntary recesse , no act of ordinary duty or obligation . and consequently , though it were very lawfull for clemens to advise this generosity , yet it had been very ill in the seditious people to require them to be gone , who so earnestly desired the restoring them to peace , and due subjection , and so this can be no instance of the peoples power in this or any thing else . . these things being granted , the strangeness of blondel's conclusions from the words will immediately appear : they are two ; the one set down p. . the other p. . of his apology : in p . thus : hic nos monet , fideles etiam de episcopatu sive presbyterio contendentes , non ab episcopi singulares , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nutu , sed a multitudinis praeceptis pependisse . here clement mindeth us that the faithfull , even such as contend for the bishoprick , or office of elder , depend not on the pleasure of the bishop , the singular bishop , and who had the supreame power , but on the precepts of the multitude . in p. . thus , presbyteros nihil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attentâsse , sed propter christum communemque piae fraternitatis aedificationem , multitudinis dicto audientes fuisse : that the elders attempted not to doe any thing by way of command or empire , but for christ's sake , and for the common edification of the brethren , they were obedient to the command of the multitude . . in the first of these conclusions , that which is very strange , is , that the believers should from clement's words be concluded . not to have depended on the pleasure of their bishop . . to have depended on the precepts of the multitude : whereas . there is no one syllable of their not depending on the pleasure of their bishops , but special mention of the preserving their bishops quietly in their seats , as the end , which , with the peace of the church , was the onely thing they had in their view : and . they no otherwise depended on the precepts of the multitude , than as for the avoyding and quieting the sedition , they should voluntarily submit themselves , which is far from concluding any due power in the multitude , as my bribing a plunderer to save my life , is from inferring that he hath a lawfull power over it ; or my telling any man in an extremity , i will doe whatsoever you bid me , on condition you will be quiet , and let my master alone , will conclude that man to have had any power over me , before i had said it , or that that power shall alwaies continue to have obligation on me afterwards : or , to goe no farther than the context in clemens , than the kings being content to dye for the removing the plague from the people , can be a precedent and obligation to all kings and rulers , not onely to doe the like in the like case , but to acknowledge themselves universally to depend upon the commands of the people . . by this already appears , how free i am from being chargeable with those things of which the prefacer accuses me : as . that i foist in the [ solius ] into blondel's discourse . it is an ugly word , but sure i am not guilty of it : for doth not blondel say , non ab episcopi nutu , sed a multitudinis praeceptis ? that they depended not from the bishops pleasure , but from the multitudes precepts ? is not the [ non , sed , not , but ] here perfectly all one with [ solius , onely ? ] where there are but two parts , the governour ( or governours , as blondel would have it ) in every church , and the people ; what is done by the power of the people , and not by the power of the governours , must sure be done by the power of the people alone . that which can be done but three wayes , by the prefacer , or by me , or conjunctim by both of us together ; if it be done by him , and not done by me , is it not done by him onely ? what possibility is there that i should deceive my self , or any man else by thus concluding ? . this prefacer , i acknowledge seemes to set it otherwise than blondel had done , and so , i suppose , phansies it a joynt power of the orderly gospel presbytery and the people : but then . i that was speaking to blondel , was not to ●e supposed to speak to this prefacer , who differs from blondel . and . that which is done by the presbytery and people joyntly , how can it be said to be done not by the presbytery , or to be done by , or depend from the peoples command , not from the presbytery ? so that certainly i was capable of a more benign censure , i might have been spared the accusation of s●isting or forgery in this matter . . so likewise for his second charge , that i blondel's way of arguing , making him take his argument from the faithfull , tumultuating against the bishops , from the peoples seditiously rebelling against their prince , from words spoken to the people to represse their sedition ; whereas , saith he , there is not any thing of this nature urged in the least by blondel ] this sure will vanish presently also : for as to the first two branches , 't is certain i no where thus recite blondel's arguing : my words he had just before set down truly , if he would have c●nstrued them right , quis , sodes , à fidelibus de episcopatu contra episcopos centendentibus , quis à populo contrae principem suum tumultus ciente — argumenta — duci posse existimavit ? who , i pray , for the asserting the authority of the people would think arguments might be brought from the faithfull , contending for authority against their bishops , from a people raising sedition against their prince ? ] that is , from any thing said or done by such men at such a time . this is not from the faithfuls contending , or the peoples rebelling ( as the prefacer was pleased to misconstrue me ) but from the faithfull contending , i. e who contended , or ( as the parallel to that ) the people rebelling , or , who rebelled . and , i pray , doth not blondel fetch his argument in this place of clement from th●se , and none but these ? are not his very words , fideles de episcopatis contendentes — a multitudinis pr●●●ptis rependisse , that the faithfull contending , or , who contended for the bishoprick depended on the commands of the multitude ] and doth he not draw his argument for the peoples power from them , and ( which was the third thing ) from the words , that they are by clement bid use to the people to represse their sedition ? from whence , i beseech him , is blondel's argument drawn , if not from hence , when from this one speech of theirs ( made for them by clement ) it is that this whole argument is drawn ? . 't is true , indeed , blondel should not have affirmed of those whom he calls the contenders , that they depended on the commands of the people , but that clemens bid them that they should make that offer to them , that in that particular they would . but i , who was confuting blondel's argument , was to take it as he set it , not as it ought to have been set by him , and so have done nothing criminous in so doing . . there is yet a third charge in a parenthesis , that the words [ appointed by the apostles ] taken for the persons of those bishops is thrust in by me , and is against the expresse testimony of clemens in this epistle . ] but certainly this is also a groundlesse accusation . for as to blondel's words or arguing , they are not by me thrust into them , but used as a circumstance of some force in my arguing against him , to shew that his argument taken from what was said or done by those whom he acknowledges contenders , was sure to be no good argument , when they , against whom they are by him supposed to contend , being the bishops of corinth , those bishops were , say i , constituted by the apostles : this was but a light circumstance , yet that which i thought would be some farther prejudice to his argument , when the words , from whence he inferr'd his conclusion , were supposed to be spoken by the contenders , those again contenders against bishops , and those bishops constituted by the very apostles . . and then for clement , 't is most certain ( whatsoever the prefacer is pleased to affirm to the contrary ) that he expresly saith this of these bishops , whom they contended against , and ejected , that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , constituted by the apostles , or after by other esteemed men , some immediately both designed and ordain'd to the office by the apostles personally , others designed and nominated , or put upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the list of succession by the apostles , and as places were vacant , actually ordai●'d by the imposition of the hands of those esteemed or eminent men , the successors of the apostles ( such as were also themselves call'd apostolical men by blondel , and by the antients , apostoli secundarii , secundarie apostles . ) . this is most evident again by what was cleared in the last section : and so the parenthesis had as little of justice in it , as the main period , and might have been spared also , if the prefacer had so pleased . . what follows after in this place [ it is the advice of the church of rome — ] is for the most part true , and i have suggested nothing against it , nor am now a whit concerned in the contents of it , and therefore though there be some infirme parts in it also , and many more in the former words , yet having vindicated my selfe , i shall not trouble the reader to pursue this matter any farther ; what he hath mistaken , he may , if he please , rectifie by what hath been said , and particularly informe himselfe of his doubts , that they to whom the advise is given , and on occasion of whom the sedition was raised , are not they that were in danger of being derected from their office ( as at the beginning of this section he thought it possible ) n●r consequently they ( as toward the end he saith ) which were already in office , but they * for whom the people contended to have them advanced to the bishops seats , they that were the occasion and the subject matter of the contention , and as we may conclude from some passages , † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ring-lead●r● of the sedition , and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they that laid the foundation of it . . and that bring me to the second strange part of blondels collection , communi presbyteros consilio ecclesiam rexisse , eosdem nihil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attentâsse , sed — multitudinis dicto obedientes fuisse , that the presbyters by common councel ruled the church , and that the same presbyters ( in the text of clemens ) were obedient to the command or saying of the multitude . but that certainly could not be hence concluded , the persons into whose mouth clemens put these words being not presbyters nor bishops neither , but those whom the people would have bishops , and to that end raised this sedition , and cast the true bishops out of the church , and so they of whom this sage observation is made , [ that they did nothing imperiously , but depended on the commands of the multitude ] are but these unruly fellow-believers , not really vested with any power in the church , onely one part of a seditious multitude , exhorted by him to indeavour to pacifie another , and to indeavour to rescue the legall bishops from suffering in this tempest ( yea , though the same popular tumult would have put them into their places ) others being resolved to shake the whole church , rather than they would misse of their designe of raising those that they thought fit to admire . . and for any such words used ( or by clemens advised to be used ) betwixt one part of this multitude and the other , i still desire it may be considered , whether it be possible that an argument can be regularly drawn from them , on which to found the right or power of the people , in ordering ecclesiastical affaires , when besides , all that hath formerly been said , 't is certaine the speech was made to that part of the people , which were in open rebellion against their superiors , and was onely a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mollifying plaster applyed to the part which was at that present most inflamed , embrocation to allay the paroxysme . . i might now joyne issue with the prefacer , and examine the truth of his positive affirmation , that in this saying of clemens , there is that laid which is sufficiently destructive to the episcopacie that i contend for ( and also of any such presbyterie as shall undertake the disposing of things in the church of god , without the consent & concurrent suffrage of the people ) or that the episcopacie i contend for , is wholly inconsistent with the power , and liberty here granted to the people . but there is not one syllable here produced for the defence of this affirmation . and i thinke it competently appears by this time , how farre that bare text of clement is from founding it , and therefore i have now nothing more to contend with , my contrary affirmation , that no such thing is yet concluded , will certainly be true , and fit to be confronted to , and balanced with it , and if i should farther improve it into this , that nothing is conclusible , i thinke having already seen the utmost , that two such skilfull artificers , blondel , and the prefacer , have beene able to produce toward it , it would not be thought any grand insolence . . one thing onely i cannot omit , that when he speaks of the power of the people , he calls it [ their concurrent suffrage ] once , and after joynes them with the presbyters in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commanding or ordeining in the affaires of the church . but i shall demand , can any thing like that be drawn out of the place in clement ? is it not certaine that the multitude , whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ordinances he there speaks of , had cast out their bishops or elders out of the church , and those that are to speak to them , and joyne with them , are not presbyters , but those whom they would have exalted to that office , and raised their tumult about it ? and how then can the presbyters in that place be supposed to joyne with the people in this ordeining ? . i shall not make my observations from hence , but leave the prefacer to examine himselfe , with what justice he hath managed his replies to me , or reproacht my answers to d. blondel . and so indeed , as he saith , it is a sad thing to consider the pittifull intanglements and snares , &c. and so much for this section also . the imployment is so dry to me , and the profit to the reader so thin from such kinde of debates , that i should be glad it were the last of them . chap. v. of the plurality of elders in clements epistle . sect. . the difference betwixt ignatius and clement in the enumeration of officers in the church . clements epistle to the churches of achaia . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) pauls epistles to those . metropolitical churches in the apostles times . answer to a charge concerning grotius . num. . in the next place , this digression concerning the power of the people being absolved , i am called back againe to ignatius , and in him to that of his asserting the three orders in the church , which is thought fit to be considered a while by comparing it with clements doctrine in this matter ; who is acknowledged to name but two . and then his charge against ignatius and against me is thus managed . . to returne then , it is evident that in the time of clement there were but two sorts of officers in the church , bishops and deacons , whereas the epistles of ignatius doe precisely in every place , where any mention is made of them , as there is upon occasions , and upon none at all , insist on three orders distinct in name and things . with clement it is not so . those whom he calls bishops in one place , the very same persons he immediately calls presbyters , ( after the example of paul , act. , and tit. . . . ) and plainly asserts , episcopacie to be the office of presbyters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viz. because they were in no danger to be cast from their episcopacie . and whereasth fault which he rep●oves in the chu●ch of corinth , is their division , and wan● of due subjection to their spirituall governors , according to the order which christ hath appointed in all the churches of the saints , he affirmes plainly , that those governours were the presbyters of the church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and in all places throughout the whole epistie , w●iting ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to that particular church of corinth , the saints dwelling there , walking in the order and fellowship of the gospell , where he treats of these thi●gs , he still intimates a plurality of presbyters in the church , ( as the●e may , nay there ought to be in every single congregation , act . ) without the least intimation of any singular person promoted upon any acc●unt whatever above his follows . so in the advise given to the persons who occasioned the division before mentioned ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . had there been a singular bishop at corinth , much more a met opolitan , such as our doctor speaks him to have been , it had been impossible that he should be thus passed by in silence . but the doctor gives you a double answer to this observation , with the severall parts , whe●eof i doubt not but that he makes himself me●●y , if he can suppose that any men are so wedded to his dictates , as to give them entertainment ; for indeed they are plainly jocular but learned men must have leave sometimes to exercise their ●ansies , and so sport themselves with their owne imaginations . . then , for the mention that is made of the many presbyters in the church of corinth , to whom clement in the name of the church of rome , exhorts to give all due respect , honour , obedience . he tells you that by the church of corinth , all the churches of achaia are meant and intended . the epistle is directed onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without the least intimation of any other chu●ch o● churches . the difference it is written about was occasioned by one or two persons in that church onely ; it is that church alone that is exhorted to order , and due subjection to their elders , from the beginning to the end of the epistle , there is not one word , ap●… or ●ittle , to intima●e the designation of it to any church or churches , beyond the single church of corinth , or that they had any concernement in the difference spoken to . the fabrick of after-ages lyes so close to the doctors imagination , that there is no entrance for the true frame of the primitive church of christ , and therefore every thing must be wrested and apportioned to the conceit of such an episcopacie as he hath entertained . whereas he ought to crop off both head and heels of his owne imagination , and the episcopacy of the later dayes , which he too dearly affects , he chooseth rather to stretch and torture the antient government of the church , that it may seem to answer the frame presently contended for . but let us a little attend to the doctors learned arguments , whereby he endeavours to make good his assertion . . he tels you , that corinth was the chiefe city of achaia , the metropolis ( in a politicall sense and acceptation of the word ) of greece , where the proconsull had his residence , diss . . cap. . sect. . let us grant this to our learned doctor , lest we finde nothing to gratifie him withall ; and what then will follow ? hence , saith he , it will follow ( sect. . ) that this epistle which was sent , ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non ad unius civitatis ecclesiam , sed ad omnes totius achatae : christianos , per singulas civitates & regiones , sub episcopis aut praefectis suis ubique collocatas missa existimetur : but pray doctor , why so ? we poore creatures , who are not so sharpe sighted , as to discerne a metropolitan arch-bishop at corinth , of whom all the bishops in greece were dependant , nor can finde any instituted church in the scripture , or in clement , of one denomination , beyond a single congregation , cannot but thinke , that all the strength of this consecta●y , from the insinuation of such a state of things in the church of god , is nothing but a pure begging of the thing in question , which will never be granted upon such c●mes . yea , but he addes , sect. . that paul wrote his epistle not onely to the church of corinth , but also to all the churches of achaia , therefore clement did so also . at first view this argument seems not very conclusive , yea , appears indeed very ridiculous ; the inforcement of it , which insues , may perhaps give new life and vigour to it : how then is it proved that paul wrote not onely to the church of corinth , but to all them in achaia also ? why saith he in the ep. . chap . ver . it is so exprest : he writes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . very good ! it is indispurably evident , that paul wrote his second epistle to the church of corinth , and all the rest of achaia , for he expressely affirmes himselfe so to doe , and for the first epistle it is directed not only to the church of corinth , . ch. . v. but also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , saith our doctor , in the whole region of achaia . so indeed sayes the doctors great friend grotius , to whom he is beholding for more than one rare notion . i say it not in any way of any reproach to the doctor , onely i cannot but thinke his carefull warding of himselfe against the thoughts of men , that he should be beholding to grotius , doth exceedingly unbecome the doctors gravity , and selfe-denyall . this is complained of by some who have tried it in reference to his late comment on the revelation . and in this differtation he is put by his owne thoughts ( i will not say guil●y ) to an apologie , cap. . sect. . quâ in re suffra ▪ gium suum tu●●sse h●gonem grotium , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●x annotationibus , po●… , nuper ●ditis , & postquam haec omn a typographo transcrip●a essent , cur●… perlectis edoctum gratulor . let not the rea●er thinke that doctor ham : had transmitted his papers full of ra●e conjectures to the prin●e● , before g●…us his annotations on the revelation were published , but onely before he had read them . the doctor little think●s what a flye this is in his pot of oyntment , nor how undecent with all impartiall men , such apologies , subservient to a frame o● spirit in bondag●… a mans owne esteeme and reputation , appeare to be : but let this passe : and let the saints that call upon the name of jesus christ in every place , be the saints in every part of a●…a , though the epistle it selfe ( written indeed upon occasion tak●n from the church of corinth , y●● ) was given by inspiration from god , for the use not onely of all saints in the whole world , at that time wherein it was written , but of all those who were to believe in any part or place of the world , to the end thereof : although the assertion of it be not built on any tolerable conj●cture , but may be rejected with the same facility wherewith it is tendred ; what now will ●ence ensu● ? why hence it follows , that clement also wrote his epistle to all the churches in a●haia . very good , paul writing an epistle intituled chiefly to the corinthians , expresly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directs i● to all the saints or churches of achaia , yea , to all that call upon the name of god in every place , so that his epistle being of catholick concernment , is not to be con●ined to the church of corinth onely , although most of ●e particular things mentioned in that epistle related onely to that particular church ; therefore clement directing his epistle to the church of corinth onely , not on●● mentioning nor insinua●ing an intention of extending it to any other , handling in it onely the peculiar concernment of that church , and a difference about one or two persons therein , m●st be supposed to have w●i●en to all the churches of achaia . and if such arguments as these will not prove episcopacy to be of apostolicall constitution , what will prevaile with men so to esteeme it ? si pergama dextrâ defendi possent , etiam hac de●ensa faissent . and this is the ●ause of naming many elders or presbyters in one church : for my part i suppose the doctor might more probably have adhered to a former conjecture of his dissert . . cap. . sect. . concerning two sundry different churches , where were distinct office●s in the same city , primò ( saith he ) respondeo ▪ non usquequaque verum est , quod pro concesso fumitur , quamvis enim in unâ ecclesiâ aut 〈◊〉 , plures simul episcopi nunquam fuerint ( pray except them mentioned , act. . . and those act. . . ) nihil tamen ●…are , quin in eadem civitate duo aliquando ●…us di●●erminati fuerint . he might ( i say ) with more shew of probability have abode by this observation , than to have rambled over all greece , to relieve himselfe against his adversaries . but yet neither would this suffice . what use may or will be made of this concession shall elsewhere be manifested . . that which is extended to this length in this part of the prefacers discourse , may briefly be summ'd up into these four heads ; . a briefe touch of the difference betwixt clemens and ignatius , the one mentioning but two , the other three orders in the church : . his asserting the bishops mentioned in clemens to be bare presbyters , concluding that from the number of them , many in that 〈◊〉 church of corinth ; . a taking notice of a first answer of mine to that argument , and indeavouring to invalidate it ; . a reproach of my vaine-glory in borrowing notions from grotius , and being unwilling to be thought to doe so . which last , though it hang loose from the matter in hand , being perfectly extrinsecall to our controversie , whether about ignatius epistles or episcopacie , ( because 't is certaine that one that hath received help from grotius , is not for that the more likely to be in the wrong , or to be unable to maintaine his assertions ; and because he that hath faults in his manners , the vaine-glorious and ingratefull , may yet by so good a guide as grotius , fall upon some truth ) yet i shall afterward punctually reply to , and dispatch that also , and shew how little happy the prefacer is in all his acts of severity . but as the order and the rule before me directs , i must begin with the more materiall parts . . and first for the difference betwixt clement and ignatius , it was farre from being any observation of the prefacers , or usefull to him against us , it is knowne to be a principal ingredient in the foundation , on which i build and assert episcopacie , viz. that in the times of the scriptures and of clemens , there appear to have been two , and not above two orders in the church of christ , bishops and deacons , that these bishops were promiscuously styled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bishops and elders , the nature of each word agreeing , to denote a singular governor , and the use of it both in scripture and clemens no way inclining to determine it to a number or college of presbyters in each church , ruling in common councel . that saint paul , phil. . . tit. . . . tim . expresly sets downe this course , under the two plaine heads of bishops and deacons , that clemens is as expresse , that the apostles at their first preaching constituted or ordained their first converts to be bishops and deacons of those that should after believe , that epiphanius voucheth it out of the profoundest histories , the antientest records , that while the paucity of christians was such , as neither to need more than a bishop , and his deacons in each church , nor to afford much choise of persons for any more , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were contented every where with these two ; lastly , that when the number of believers was greatly increased , and so permitted and required it , then a second order , under bishops , and above deacons , was erected in each church by apostles and apostolical men , particularly , as may probably be collected by saint john in asia , toward the end of his dayes , and accordingly that ignatius's epistles written some yeares after john's death , are the first that mention that second order . . all this in every branch hath been distinctly cleared both in the dissertations , and since in the vindication of them from the london assemblers , and not one word is here pretended to invalidate any one part of it , any farther , than as it will fall under one of the two following heads of discourse , and therefore i am now to hasten to them . onely to be s●re to have neglected nothing , that can expect to be considered in the least , it is here presently visible , . how causelesly ignatius is quarrell'd with , for mentioning the orders of the church upon no occasion , when the designe of his epistles being to preserve truth and peace among the churches , he had no better and more compendious way to doe it , than by requiring their subjection to their governors , and thereupon he so constantly inculcates it , and this is a very important occasion , and that which alwayes makes it very seasonable and pertinent , whensoever it is done by him . . secondly , how fallaciously the discourse proceeds , which supposeth clemens to call those presbyters ( which ought to signifie as among us the word now signifies , collegues and fellow-rulers in the same church ) whom before he had called bishops , adding that he plainly asserts episcopacy to be the office of presbyters , and that their spirituall governors were the presbyters of the church , and a plurality of presbyters in the same church , whereas all this while he knowes that clement saith that the apostles instituted bishops and deacons in all cities and regions , and that these are by us cleared to be singular bishops , and that to prevent contentions , they left a list of successors to that singular office in each church , and that these singular bishops are oft called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elders , not onely before , but after clemens , even by those that appeare , and are acknowledged to assert the three orders , and consequently that clement may well be allowed to style them so , in whose time , for ought appears , there were none of that second order , now vulgarly called presbyters , yet erected , either at rome , from whence or at corinth , or in all achaia , to which he wrote this epistle . . thirdly , how infirme a way of arguing it is , to say that clement doth not in the least intimate any singular person , promoted above his fellows , and that had there been any such at corinth , it had been impossible he should be thus pass'd by in silence , when he knowes that the apostles constituting bishops and deacons , and what followes on that account , is by us insisted on , and confirmed to be more than an intimation of it , and when the whole purport of the epistle is to preserve the authority of the governors of the severall churches under that metropolis , whom he knowes we contend and prove to be the singular bishops , and must not forgoe that pretension till it be confuted . . to proceed to the second head of discourse , his asserting the bishops mentioned in clemens to be bare presbyters . ] for this it is certaine , that he makes no tender of any other argument , or appearance of proofe , but onely the mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which he renders presbyters ) in the plural , whom therefore he concludes to be many presbyters in the same church : but . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elder , signifies bishop in scripture , in clemens , in polycarpe , in those of the antients after them , that are knowne to assert the singular bishop above presbyters in each church . and this having been said and cleared in the dissert : is not , in the least , attempted to be disproved by him . . secondly , these many elders are not all ( or more than one ) said or intimated by clement to be in one city . for the epistle , as was shewed in the dissert : is , i suppose , most certainly , may have been addrest by clement , not to the single church of that one city of corinth but to the churches of all achaia or greece , of which corinth was the chiefe , being the metropolis . . that it was not so , is barely said , but largely proved in that place , dissert : . cap. . first from the title of the epistle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where it is on each part the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or whole province , as of rome , so of corinth , the region and territory that belonged to either of those metropoles , which in that age was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the adjacent region , exprest by ignatius , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the place of the region of the romans , by polycarpe in the same kind , speaking of phili●pi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the church adjoyning or belonging to philippi , and by * eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the province belonging to corinth , of which dionysius was bishop or metropolitan . . secondly , this was proved by the analogie held between this epistle of clemens , and the epistle of saint paul , inscribed to the corinthians ; for i demand , was not this epistle of clement written to the same church or churches , to whom saint paul's two epistles had been addressed ; that it was , is more than probable by the common title ; and other characters in the epistle it selfe incline to it . as that he refers them to the epistles of saint paul written to them , and that upon the like occasion of divisions and factions , so early crept in among them . so pag. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — take , saith he , the epistle of saint paul , consider what he saith to you in the beginning of his preaching to you , certainely it was by inspiration from god , that he wrote to you concerning himselfe and cephas , and apollos , because that then ye had partialities and inclinations to one more than to another , but that partiality brought lesse sinne unto you — here still it is the same [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you ] that before , and now were guilty of this sinne of carnality , admiration of person , faction , and now at length sedition , and so the same churches now and then , to whom these epistles on that occasion were addrest , and there is no circumstance producible , that restrains one more than the other . . now of the epistles of paul it is evident they were not confined to the one city of corinth , but to all the churches of achaia , so it is specified of the second● of them , cor. . . to the church of god which is at corinth , with all the saints which are in all acha●a : and though this be not expresly said of or in the first epistle , or in this of clement , yet the relation that one hath to the other , will conclude it of those also ; and the phrase , which there we find superadded to the church of corinth , cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to all that are called by the name of christ , all christians , in every place ] ( and the like forme at the conclusion of this , the grace of our lord jesus christ be with you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and with all every where that are called by god ] hath in all probability the same importance ) for that being universal , and extended beyond corinth , must not yet be interpreted of all christians in the world , for that would make each of these a catholick epistle , and would conclude the apostle to have received an epistle from the catholick church , to which this returne was made : c. . . and so likewise the particular sins , & sinners both there and here , to which they apply their exhortations , the in●est , the going to law before heathen judicatures , the seditions , &c. doe evidently restrain it from that latitude , which two circumstances being balanced on each side , will certainly leave it in the middle , betwixt the one church of corinth on the one side , and the universal church of the whole world on the other , and so leave it commensurate and applyable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the coasts of acha●a . thus when . cor. . . it is said of apollos , that he hath watered them , as the minister by which they to whom he wrote believed and so in this of clemens , that they had beene factiously inclined to apollos ) it is evident by the story in the asts , that this belonged not onely to corinth , but to achaia indefinitely , act. . he resolved to go into achaia , and coming thither he contributed much to those that believed . v. . to these are added these farther indications , that in the epistle to the romans sent from corinth , the salutations are sent from the churches of christ , in the plural , rom. . . mention is made of the church which is at ●enchrea ( which is one of these churches ) v. . so what the apostle writes in these epistles concerning the collection for judea , cor. . . and cor c. . and . evidently belongs to all achaia . rom. . . macedonia and achaia have pleased to make a certaine contribution , and i know your forwardnesse , achaia hath been ready or prepared , cor. . . and so when c. . . he had said , when i was present among you and wanted , i burthened no man , it f●llowes , v. . this boasting shall not be shut up against me in all the regions of achaia . where still [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] [ you ] and [ achaia ] are all one , and if that liberty be but allowed in this epistle , the whole difficulty is at an end , for then , as there were many cities and episcop●l sees in achaia , the chief of which was corinth , and what was sent to that metropolis was from thence to be communicated , as it belonged to all those others : so the bishops of each of these might very fitly be called by clement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elders , and not the elders of that one church or city of corinth , but all that related to that metropolis . this , i may have leave to hope , will be look● on as a ●irmer foundation on one side , to conclude that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elders , which is also the title of bishops , in this epistle , being also called bishops here ( a title which , as is * elsewhere shewed at large , as farre as the scriptures never was applyed to a bare presbyter ) were the several bishops or singular governors of the many cities of achaia , than the bare number or multitude of them , without any other circumstance to inforce it , will be sufficient to infer that they were the many presbyters in one city . . to come therefore to the third thing , the taking notice of this answer , and his endeavouring to invalidate it , i shall briefly examine whatsoever is said by him in pursuit of that attempt . and his first method is that of the scoffer , to prepare his reader to look on this answer as ridiculous , he doubts not but the doctor makes himselfe merry , if he can suppose any so wedded to his dictates , as to give it intertainment , for it is plainly jocular ; and againe , i must in the same scophick humor , be styled a learned man , so to be allowed to excercise my phansie , to sport with my owne imaginations . . but . truly , sir , i was neither then nor am now at so much vacancy , which might call for sport ; if i were , i would finde out more christian-like divertisements . . i could never think that what was thus confirmed by arguments ( and this had bin done in the dissert . on the same grounds of probation , which have here been mentioned ) could be liable to the censure either of dictates on one side , or of jocular , on the other ; and . if he had been as well able to confute my answer , or confirmations of it , as he was to scoffe and cry , ●…cular , &c. he must needs have thought it more like a christian , and a scholar , and a propugne of truth , to have insisted wholly on the former , and omitted the latter . lastly , i learn from hence , wherein my crime consisted , when i said of one of blondel's observations from clement , that it was instar prodigii ; it seemes i should have said that it was plainly ●ocular , have smiled instead of wondring , and all had been very well . . having thus answered his proeme , i come to his narration : and there truly i finde no one argument of force to countenance or justifie his mirth . a cumulus there is , but that will signifie nothing , unlesse some one of the particulars , of which it consists , do so . and that they cannot do , being by him known to be denied by me , before they are mentioned , and yet no proof added to support them . . as . that the epistle is directed to the church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without the least intimation of any other church or churches , and after in the like words , a little varied , that there is not an apex or tittle to intimate the designation of it to any but the church of corinth . ] this is a negative unproved and concluding nothing , whereas it is evident to him , that the very phrase [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is taken by me for more than an intimation that it was the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or province , which he wrote to , and that the consent betwixt this and s. paul's epistles intimated them to be addrest to the same , and so to the churches of all achaia . . so . when he saith the difference it was written about , was occasioned by one or two persons in that church onely , and that it was that church onely that is exhorted to order and due subjection to elders , that is petitio principii , and that which no way appeares in the epistle , one or more of these might be in other churches of achaia , and those other churches might be all exhorted to order and subjection to their severall bishops . . . when he falls back so soon into his first topick again , that of contumelie [ the fabrick of after-ages lies so close to the doctor 's imagination , that there is no entrance for the true frame , and therefore every thing must be wrested , &c. ] and yet more , that whereas i ought to crop off head and heeles ( a phrase that i have not met with , cropping off heels ) i chose to stretch and torture — ] . it is evident how easily this might be retorted , thus , that the fabrick of this last part of this last age in this island of ours , lies so close on my monitor's imagination , that the frame in clement's time , of a church governed by bishops , ordeined by the apostles and their successors , not by the people or the whole congregation , cannot finde entrance with him . and secondly , from the recurring of such kind of rhetorick as this , so soon i might very probably conclude , that his whole confidence was placed in this one topick , which is ordered both to lead the van , and also to bring up the reere , to be the reserve as well as the forlorne hope ; and then upon this view of his reply , i desire it may be indifferently considered , whether my arguments were not as valid to confirme my answer as his mirth and repetitions and bare negations without any attempt of proof , were of force to assert the contrary . . next he promises to attend to my arguments , but cannot hold his countenance againe , they must be styled [ learned arguments ] ●orsooth ( to have spoken as he thought , had been more like a serious person , that meant to attend to arguments ) and the first that he attends to is , that corinth was the metropolis of greece , in a politicall sense and acceptation of the word , where the proconsull had his residence , and this he grants , but for my consectary from thence , that epistle inscribed to the church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , should be conceived sent to the christians of all a●haia ] all the strength thereof , saith he , from the insinuatian of such a state of things in the church of god , is nothing , but a pure begging of the thing in question . . but first , certainly this cannot be that fallacy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the begging of the question ; it is the ●…erring of that which is there proved both before and after ; before , both as that signifies long before , and immediately before ; long before , viz. dissert . . c. . the erection of metropoles and metropolitanes in the church had been demonstrated ; immediately before , it had been mentioned as a praecogn●scendum , that corinth was such an one , which if granted , it must follow , that there was a metropolitan arch-bishop at corinth , of whom all the bishops in greece were dependent . so againe this was proved after , by the consent betwixt this and paul's e●istles ; those were written to all the christians of all achaia , and then why should not this be resolved to be so written also ? and how then can the question be here said to be begged by me ? if this of corinth's being a metropolis in the politicall sense , were not sufficient to inferr this conclusion , first that might then have been said , the consequence denied , and traill made , what was , or what could be farther said to prove it ; but that method was not here thought safe , it was easier to say , the strength of the consectary is nothing but a pure begging of the question , ) which yet i never heard said of a conclusion , inferred from praemisses , and after farther undertaken to be proved ; i desire to consult aristotle in his discourse of that fallacie , and he shall finde it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on my side a begging of the question , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on his , a denying the conclusion . . this for the forme of his reply ; secondly then , as to the matter of it , i did , and still doe thinke it a concluding argument , which i there used ; and being briefly set downe , 't will be more explicitely this : an epistle addrest to a metropolitical see , under the title of the church adjacent to such a chiefe city or metropolis , is addrest to all the cities and churches that relate to that metropolis . but corinth was such a city , and this epistle was so addrest to it — that corinth was such a metropolis was apparent , and is not denyed , as to the politicall acceptation of it ; and if it were so also in the ecclesiastick , there is no farther difficulty ; and if my supposing and not farther proving of this in that place , were the infirme part of the discourse , and begging of the question , i must answer , that i had no reason to expect it should be esteemed so , having long before , on occasion of the angels in the revelation , entre 〈◊〉 into a discourse of metropolitical cities , and shewed , that not onely in the political but ecclesiastical acceptation , there were such in the apostles , and so in clement's time . this was there manifested in many instances , . in antioch the metropolis of syria and cilicia , and all the churches of those regions , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of antioch and dependent on that ; secondly in rome the metropolis of the roman province , or vrbicarian region ; thirdly , in alexandria the metropolis of egypt , whereupon marke is said by * eus●bius to have lonstituted churches ( in the plural ) there , all which under the title of † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the province of , or belonging to alexandria ( as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) were by saint mark committed to anianus or ananias , and the government administred by him , all the rest of the churches there planted by mark , relating to this as to the metropolis . fourthly , in gortyna the prime metropolis of crete , the arch-bishop whereof in the epistle of dionysius bishop of corinth , ann : ch : . is styled bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the church adjacent to ( i. e. the province of ) gortyna , and of all the rest in crete . fifthly , in philippi , the metropolis of one province of macedonia , act. . . to which purpose it is that in the epistle said to be written by ignatius to them of tarsus , we finde , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the churches ( in the plural ) of the philippians salute you . sixthly , in the several churches of asia , mentioned rev. each of them a metropolis over some other ●ities , and ephesus the prime of all the proconsular asia . and this forme , or this state of things in the church of god , is there by three canons of the three great councels , nice , antioch , ephesus , testified to be the ancient primitive , apostolical state . . this being then done at large , and thereby the primitive constitution of metropolitical churches competently asserted , it seemed to me sufficient but to re-mind the reader , that corinth was one such metropolis of achaia or greece , and accordingly , that upon that account ( in the ecclesiastical as well as political acceptation ) the epistles of paul inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the corinthians , were meant to all the churches of achaia , and not onely to that one of corinth . and what error i have committed herein , i confesse i am not yet able to discerne or divine , or what there is behinde that wants farther proof . . the onely thing i can yet thinke of , is , that in this praefacer's judgement , i have not made it sufficiently appeare by that one evidence of corinth's being a metropolis , where the proconsul of achaia kept his residence , act. , . ( i. e. a metropolis in the political acceptation ) that it was also a metropolis in the ecclesiastical notitiae , and then it may be fit perhaps farther to adde something to cleare that , and put it out of question , not onely in thesi , that the church generally thus corresponded with the state , ( according to that of origen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the governour of the church of every city must keep conformity to the ruler of those that are in the city , contr. cels . l. . ) but also in hypothesi , that so it was particularly in this of corinth . . to which purpose it were easie to multiply testimonies , which put it out of question that corinth was a metropolitical church , and so is recorded to be in all the notitiae , that are extant ; but i shall content my selfe with one testimony , that of * saint chrysostome , who asketh this question , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — why writing to the metropolis , he writes ( i. e. expresses himselfe to write ) to all by or through that , whereas in other epistles he doth not doe so ? for writing to the thessalonians , he no where addresseth it to the macedonians also , and writing to the ephesians in like manner , he comprehendeth not all asia , and the epistle to the romans was not addrest also to the inhabitants of italy ; but here this he doth , and in the epistle to the galatians , for there also he makes his addresse , not to one , or two , or three cities , but to all every where dispersed , saying , paul an apostle — to the churches of galatia — where , as corinth at the time when saint paul wrote that epistle , is by him supposed to be a metropolis , and so thessalonica , and ephesus , and rome , so both in the epistles to the corinthians , and in that to the galatians , there were more cities than one , to whom they were addrest . and then i suppose there is a full testimony to all , and more than i undertook to prove from it . at the present it sufficeth , corinth , saith he , was a metropolis , and that in the ecclesiastick notion , when saint paul wrote to it . . what the prefacer farther addes , is for the examining my next proofe or evidence , that clement's epistle belonged to the churches of achaia , and not to corinth onely , because the epistles of saint paul appear to have done so . and besides the scoffs and the demurer accusation about grotius ( which shall anon be considered ) all that he replyes is , . that though st. pauls being expresly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directed to the churches of a●haia , cannot be confined to the church of corinth , yet clement directing his epistle to the church of ▪ orinth onely , without mention , or insinuation of any intention to extend it to any other , handling in it the peculiar concernment of that church , and a difference about one or two persons therein , cannot be supposed to be written thus to the churches of all achaia . secondly : that in his opinion i might more probably have adhered to a former conjecture of mine concerning two different churches , with distinct officers ▪ in the same city , though this would not suffice neither . . to these i reply . . that o● paul's onely one ( the second ) is expresly directed to all the churches of achaia , and yet the former is without that expresse direction , already sufficiently cleared ( and not here denied ) to belong to the same churches , and the same reasons hold for this of clemens , which was written to them , to whom ●aul wrote , and not to the church of corinth , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the church ad acent , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the territorie , that belonged to it . and therefore , secondly ; that this is more than an insinuation of an intention to extend●t ●t to those other churches . thir●ly : that the concernments of the epistle are no way restrained to the particular church of corinth , but by common to the other churches of achaia . fourthly : that the difference , or rather sedition , doth no way appeare to be peculiar to the church of that one city : the one or two , if they signifie strictly no greater a number than two , might yet as probably be in any one or two other cities of greece , as in that one of corinth and there is no probability of reason to conclude , that the errors about the resurrection , &c. had spread no farther than that one city . . lastly , for his opinion that i might more probably have adhered to my former conjecture concerning the two different assemblies of of jewish and gentile christians in one citie ; all that i need say , is , that though i still adhere to that conjecture , as far as ever , and no way feare what he threatens , that any use , which i shall repent of , will , or ever can be made of this concession , yet i never thought fit to apply it to this matter , both because here is no need of such aids , ( and i may have leave to think the prefacer would not have suggested it to me , if there had , and that if he had had any way to wrest the former hold from me , he would not thus have attempted it by diversion ) and because as i am not sure that there ever were two such distinct coetus at corinth under distinct bishops ( onely from the authority of dionysius bishop of corinth , that there were two parts of their first plantation , one from paul , another from ●eter ) so if there ever were , yet they might before this time of clement's writing , be made up into one body , as i know the jewish and gentile church at rome , that had been under different governours , were now united under clement . . and therefore to conclude this matter . i desire every man may be allowed liberty to use his own arguments and answers , and to take his owne time to produce and apply them , and that , till what hath been said , be refuted , i may be permitted to think that the whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bishops or elders , in this epistle of ●lement are the singular governors of the severall cities of achaia . what he saith by the by , of act. . . and act. . . that those two places must be excepted from the universall negative . that there were never more bishops than one in a city , he cannot but know how little force it hath against me , who have manifest●d out of irenaeus , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elders or bishops ●ct . . were the bishops of asia , not of the one city of ephes●● , and that the elders ordeined in every church act. . were the bishops ordeined at lystra , iconium and antioch , and not any plurality of presbyters in one city . . having now done with all the three former particulars , wherein ignatius and clement , episcopacy and presbyterie were concern'd , there remains onely that which is personal to me , in relation to grotius , but that consisting of several branches , of which it will presently appear how many , or rather how few of them have any degree either of weight or of truth in them . . the first is very light , and unconsiderable , that in interpreting [ all in every place ] cor . . grotius saith the same with me . and would not any man believe this assertion of the prefacer , take it on his word , and not think it needfull to examine it , but resolve it is so much the better , and that thereby it seems , that i am not singular in my imagination : but to see the luck of it , having no such idea in my memory , i turn'd to grotius's notes on the place , and this is all that they say there : ostendit vocationem omnibus esse communem , ac proinde unum esse corpus debere , non tantum unius loci , sed & omnium locorum , puta achaiae & macedoniae , in quâ tum erat paulus , ecclesiam . the apostle by the phrase [ all that in every place call on the name of the lord jesus , both theirs and ours ] shews that vocation is common to all , and consequently that the church , not onely of one place , but of all places , to wit of achaia , and macedonia , where paul then was , ought to be one body ] from hence truly i was not so diligent a reader of that learned mans annotations , as to make any collection at all , or so much as to remember that he had said it , nor was i ever so acute , or sagacious , as from those words to have been able to inferre this conclusion , that the epistle was written to all the churches of achaia : for as long as corinth was in achaia , there had been perfect truth in grotius's words , though the epistle had been written only to corinth , as there is on the other side in his mention of macedonia ( where paul then was ) though paul was not conceived by grotius to have been in above one city of macedonia ( viz. philippi ) at this time when thus he wrote . . the second is , that h. grotius is my great friend , to whom i am beholding for more than one rare notion . to which i answer , that this is so far perfect truth , that he is one whose memory i exceedingly reverence and value for what he hath written ; one from whom i have from my first entrance on the consideration of divine and moral learning , received more usefull notions than i have from any writer of this last age , and so may any man else that is not very much above my pitch , if he read him with a sincere desire of knowing and practicing the truth . as for any uncertain conjectures , which i suppose the prefacer means by rare notions , or for any expedients whereby to defend the matter in hand , that of episcopacy , i know not that i received any the least hint or direction from him . . the third is , that i ward my self carefully that i may not be thought beholding to grotius . to which i reply , that i never was sparing on any occasion , whether by words or writings to give my testimony of my valuing , and my being beholding to him , but especially that i have done this very frequently in my papers that have been publisht , as i shall not need make proof by citations or references to them , and i pretend not either to more gravity or self-denyall , than is perfectly reconcileable with this , how far either of these are discover'd by the prefacer , it is not my purpose to examine . and whereas it is suggested as the complaint of some that have tryed it in reference to the comment on the revelations , this must needs be in those men , whosoever they are , a most groundlesse complaint or quarrel , . because it is most certain that grotius's book of notes upon the revelation , came out after i had penn'd the annotations on the revelation , and so all that i had to doe , was to survey them as soon as they came out , and comparing my notes with his , to reap what bene t i could from him , but did not , could not receive from him my scheme of that prophecie , or series of my interpretations on the whole , or on any part thereof , save only those two chapters ( . . and . ) whereon he had formerly written . . secondly : because in the one place which my memory at present suggesteth to me , that i borrowed the inter retation from him there i find upon examination , that i have own'd it from him , in that of the two witnesses , p . 〈◊〉 say , it is reasonable to forsake all other conjectures , and pitch upon that which the learned h. groti hath resolved on . . lastly , because i had made my particular and solemn acknowledgement to this learned man , by recommending , next after chrysostome and the greek scholiasts , his admirable comments and posthumous annotations , in which number this on the revelation was specially comprehended . this is once done in the beginning of the preface , and again toward the end of it . and that is the third argument to supersede all force of this charge . and so i am still , i suppose , free from all appearance of having merited any part of this character fastned on me by him and his other complainers . . after i had written thus much , and just as this paragraph was transcribed , it happens quite above my expectation , that a fourth evidence was offered to me in a letter from a learned friend , an account whereof , by transcribing some few passages in it , will a little longer divert the reader : it is in these words . sir , i have seen a preface of mr. owen ' s before his answer to mr. john goodwin touching perseverance , and i doubt not but you have seen it , or w●ll see it before this paper comes to you ; so i will take no trouble to render to you any thing more of that digression , which he spends upon you , than to give you notice that i observe amongst the many reproaches , wherewith he endeavours to load you , in the . and . pages , he tells men , that there are many that complain of your secret vain glory , in seeking to disclaim the direction from h. grot●… in reference to your comment on the revelation this charge , i suppose , reflect ; upon the very close of your praemonition concerning the interpretation of the apocalypse , viz. ( among which number i now also find the most learned hugo grotius , in those posthumous notes of his on the apocalypse lately published . ] it seems those many complainers suspect , that ( for the main delineation of your work on that prophecie ) you took it from grotius , though you doe pretend , that without any other light going before you , you derived it from the light shining in the prophecie it self . vnlesse you think it more fit for you to contemn than to vindicate your self from that aspersion , sure you want not sufficient evidence to reprove that surmise . i doubt not but you communicated your thoughts concerning that prophecie to severall friends , whom you judged proper to be consulted in such a matter : amongst others , i am sure you acquainted mr. john d. with the first draught of your interpretation , who thereupon told you , that when he and i conversed together , which was in the year . i had in some discourses declared my opinion concerning that prophecie to what times it referred , and that he found a great concurrence in your opinion and mine , which relation of his moved you to write to me , and require of me to communicate my thoughts to you about the scope of that prophecie ; and this your letter was dated octob. . . to which desire i forthwith payd a due respect , and in such manner , as i was able , gave you a scheme of my thoughts on that prophecie , and then soon after my answer sent to you , i received a second letter from you , in which you said [ that which you have now sent me is the laying down of all the very grounds , which i have laid down for the interpreting the apocalypse , and unlesse it be in one little particular , the concurrence is exactly the same for the interpretation of the several parts . ] and then you proceeded in that letter to give mee the summe of every part of the prophecie , which is the exact summe of your interpretation which is published : and this second letter was dated decemb. . . i have thus punctually set down the times , because it is very likely that you cannot with so much ease distinguish the times as may clear you perfectly from that calumnie , if you think fit to take any notice thereof at all . all that i shall adde to this seasonable assistance of my ill memorie , is but this , that grotius's notes were not published till the year ● . and so much above what 〈◊〉 intended in answer to that suggestion . . the fourth thing is , that which is concluded from mine own apologie , as he is pleased to call it , dissert . . c. . sect . . where i said , that i was glad to find by grotius ' s annotations on the revelation ( read hastily by me after the dissertations were finisht and transcribed for the printer ) that he was of my opinion concerning a gentile and a jewish congregation of christians in the same city . how i offended in this , or why this should be styled an apologie , or what i should have said in any syllable otherwise than i did , i confesse i cannot imagine . this onely i know , that it was perfect truth , what there i said , that that whole discourse , about the two sorts of assemblies and bishops , in every branch of it was made before his annotations either were read by me , or publisht , that if i had had his authority to have voucht for the whole observation , i should most gladly have own'd it , and counted it my interest to doe so , that i might not be blamed for the singularity of the observation by those , who were otherwise minded : that as it was , i was glad i had his suffrage , and accordingly expressed i was so . . and now truly i am very little concern'd in the gloss , which , quite contrary to my expectation , i find put upon it , were it not my duty to avert the suspition of a vice , and the ill example consequent to it , i should never have disturbed the fly , which he tels me , this hath let into my pot of ointment . the prefacer should have had my free leave to have said this , and much more ( so long as it was so far from truth ) against me , without my making any word of solemn reply to it . as it is , i am not ill pleased , that i am now at an end of it . sect. . a digression concerning some jealousies spread of hugo grotius . . yet because i will be as little in the debt of that learned man hugo grotius , as i may , and because i have the occasion offer'd , which suggests it my duty to make some return of gratitude to so good a friend of mine , as i am told he is , i shall doe it in a way , which seems to me most proper at this time . . this very pious , learned , judicious man hath of late among many fallen under a very unhappy fate , being most unjustly calumniated , sometimes as a socinian , sometimes as a papist , and as if he had learnt to reconcile contradictories , or the most distant extreames , sometimes as both of them together . . for that of his being a socinian , three things are vulgarly made use of , to infuse that jealousie into mens minds : . some parcels of a letter of his to crellius . . some relations of what past from him at his death . . some passages in his annotations . of these it may suffice to say briefly , that the collection , which is made from the first , and the whole of the second , is perfect calumnie and forgery , the third an injustice in the publisher . . for the first of them , having seen above . years since , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fragments or excerpta of a letter of his to crellius ( on occasion of that mans defense of socinus , against his excellent book de satisfactione christi ) wherein there were many civilities and commendations of what was any way commendable in the socinian writings , and finding that this was lookt on as an indication of his judgement , very favourable to that sect , that instead of replying to his confutation , he returned nothing but words of kindnesse and esteeme to him and his whole tribe , and having then commodity to make a more particular inquirie into the truth of that whole matter , i accordingly made use of it , and had this account from that l●arned man , which as well as my memory will afford , i will set downe intirely , . that upon the survey of crellius's book against him , he found there was but one thing of any weight , which seemed to stand in force against him , and to exact any reply from him , and that was about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vicaria satisfactio , one mans laying downe his life for another , the innocent to rescue the nocent : secondly , that after the publication of his book , de satisfactione , but withall long before crellius's reply , he had taken that one particular into more serious consideration , and in his book , de jure belli ac pacis , set downe his thoughts on that subject more exactly , i thinke it was l. . c. . thirdly , that to that discourse he remitted him , being of opinion , that he needed not adde any more in relation to that controversie , as it lay betwixt them , joyning as appears by the excerpta , many passages of civility and commendations , which he thought du● to them in one respect , their profest desire to advance the practice of vertue and christian life . and this account of this letter gives it a quite different and distant appearance , from that which the fragments , all of one sort , taken alone , out of this conjunction had given it . . for the second , concerning some words which are reported ( variously ) to have past from him at his death , they will be evidenced to be either totally falsified , or fouly mistaken and distorted from the true meaning of them , by the account given of his sicknesse and last passages , by john quistorpius , doctor of divinity , and pastor of the chiefe church in rost●ch , who assisted him in his last tryall . his letter being already in print , in causabone's little booke intituled ( as i remember ) de vsu verborum , i must not here set it downe , but referre the reader to that view of it , where he will finde no other words of his but these ; when the doctor wished he had been to converse with him in health , his answer was , it a deo visum est , thus god hath pleased to dispose of it ; when he mentioned confession of sinnes , and the example of the publican , he interposed , ego ille sum publicanus , i am that publican ; when he remitted him to christ , without whom there is no salvation , he replyed , in solo christo omnis spes mea reposita est , in christ onely all my hope is reposed . when he used the prayer beginning herr jesu wahrer mensch und got , &c. he folded his hands and followed him in a low voice ; when he asked him at the end whether he understood , he answered , probè intellexi , i understood it well ; when upon reciting some seasonable texts of scripture , he askt-againe whether he understood him , his last words were , vocem tuā audio , sed quae singula dicas difficulter intelligo , i hear your voice , but doe not easily understand every word you say . and having said so , he became speechlesse . this bare recitall of his novissima , is a sufficient confutation of all the uncharitable relations that are made of them . , lastly , then for the passages in the annotations , it may suffice to remember that they are in his posthuma , those which have been publisht since his death , those especially on the epistles , of which it is evident , that they had never been formed by him , or fitted for the publick , but were put together by some body else , after his death , who finding many things in his adversaria , throwne into paper bookes as he had at any time occasion , either from his reading of scripture or others writings ( it being ordinary for every man to note , not onely what he approves , but what he dislikes , and what he thinkes matter of farther consideration ) hath , as he thought fit , made a body of annotations , and publisht them under his name . many indications of the truth of this i might produce , having elsewhere mentioned some . i shall onely adde one , col. . . where the apostle saith [ by him all things were created that are in heaven — ] the annotation publisht under grotius's name , hath these words , rectius est ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hic interpretari , ordinata sunt , novum quendam statum sunt consecuta , the righter interpreting of [ were created ] is , were ordered , obteined a new kinde of state , and so in the end , all things were created by him ] the scholion is , intellige omnia quae ad novam creationem pertinent , vnderstand all things which belong to the new creation . . which explications as they more than savour of the socinian leaven , not willing to permit christ there to be said the creater of angels , but referring all to the new creation ( as the socinians generally doe , and accordingly interpret . in principio , joh. . . in principio evangelii , in the beginning of the gospel ) so they are expresly contrary to the words of grotius , as we know they were publisht by him on jo● . . . where on those words [ without him was nothing made that was made ] the nothing , saith he , is put to take away all exception , id autem ideo factum , ut in iis , quae per verbum sunt condita , intelligerentur etiam ea quae conspicua nobis nen sunt , col. . . this was done , that among these things that were created by the word , may be understood also those things that are not seen , citing this very place to that sense , col. . . which in the post humous annotations , is interpreted in such a contrariety both to this former note , and to the writings last published by him before his death , that nothing can be more discernibly injurious to him . . by this the reader may observe and judge of others , and consider how unequall we are likely to be to dead men , if we judge of their opinions by all that is after death published under their names . witnesse also his book , de potestate regis ●irca sacra , which being written by him in his younger dayes , but never approved by him to be publisht in his life , but purposely supprest , onely some copies stolne out in manuscri●●ts from him in which forme i read it many yeares since ) 't is now against his consent ( and in many things distant from his sense exprest in later writings ) publisht , as if it had been fully allow'd by him . but this by the way . . next then for the charge of popery that is fallen upon him , it is evident from whence that flows , either from his profest opposition to many doctrines of some reformers , zuinglius , and calvin , &c. or from his annotations on cassander , and the debates with rivet , consequent thereto , the votuns pro pace and discussio . . for the former of these 't is sufficiently known what contests there were , and at length how profest the divisions betwixt the remonstrant and contraremonstrant , and it is confest that he maintain'd ( all his time ) the remonstrants party , * vindicating it from all charge , whether of pelagianism , or semipelagianism , which was by the opposers objected to it , and pressing the favourers of the doctrine of irrespective decrees with the odious consequences of making † god the author and favourer of sin , and frequently expressing his sense of the evil influences that some of those doctrines were experimented to have on mens lives ; and by these meanes it is not strange that he should fall under great displeasure from those , who having espoused the opinion of irrespective decrees , did not onely publish it as the truth , and truth of god , but farther asserted the questioning of it to be injurious to god's free grace , and his eternal election , and consequently retain'd no ordinary patience for , or charitie to opposers . . but then still this is no medium to inferre that charge . the doctrines , which he thus maintained , were neither branches nor characters of popery , but asserted by some of the first , and most learned and pious reformers . witnesse the writings of hemingius in his opuscula ( most of which are on these subjects ) whereas on the contrary side , zuinglius and others , who maintained the rigid way of irrespective decrees , and infused them into some of this nation of ours , are truly said by an * excellent writer of ours to have had it first from some antient romish schoolmen , and so to have had as much ( or more ) of that guilt adherent to them , as can be charged on their opposers . . the truth is , these ( or the like to them ) have been matters controverted in all times , and in these latter dayes the controversies inflamed , and the doctrines warmly maintained on both sides by the lutherans against the calvinists , who are yet no more papists than they , and by the papists among themselves , witnesse the continual disputes between the jesuits and the dominicans , and at this time between the molinists and jansenians , the parties for a long time so equally balanced , that the popes have thought it prudent to wave defining on either side , till this last year innocentius x. upon the instance of the french king hath made a decision of them . . so that from hence to found the jealousie , to affirm him a papist because he was not a contraremonstrant , is but the old method of speaking all that is ill of those , who differ from our opinions in any thing , as the dutch man in his rage calls his horse an arminian , because he doth not goe as hee would have him . and this is all that can soberly be concluded from such suggestions , that they are displeased and passionate that thus speak . . as for the annotations on cassander , &c. and the consequent vindications of himself against rivet , those have with some colour been deemed more favourable toward popery ; but yet , i suppose will be capable of benigne interpretations , if they be read with these few cautions or remembrances . . . that they were designed to shew a way to peace , whensoever mens minds on both sides should be piously affected to it . secondly , that he did not hope for this temper in this age , the humour on both sides being so turgent , and extreamly cont●…ary to it , and the controversie debated on both sides by those , qui aterna cupiunt esse dissidia , saith he , who desire to eternize , and not compose contentions , and therefore makes his appeal to posterity , when this paroxisme shall be over , judicet ●qua posteritas , ad quam maxime provoco . . thirdly : that for the chief usurpations of the pa●acie , he leaves it to christian princes to joyn together to vindicate their own rights , and reduce the pope ad canones , to that temper which the antient canons allow and require of him , a●d if that will not be done , to reform every one within their own dominions . . fourthly : that what he saith in favour of some popish doctrines , above what some other learned protestants have said , is not so much by way of assertion or justification of them , as to shew what reasons they may justly be thought to proceed upon , and so not to be so irrational or impious as they are ordinarily accounted , and this onely in order to the peace of the christian world , that we may have as much charitie to others , and not as high animosities , live with all men as sweetly , and amicably , and peaceably , and not as bitterly as is possible , accounting the wars , and seditions , and divisions , and rebellions , that are raised , and managed upon the account of religion , far greater and more scandalous unchristian evils , than are the errors of some romish doctrines , especially as they are maintain'd by the more sober and moderate men among them , cassander , picherel , &c. . fifthly : what he saith in his discussio of a conjunction of protestants with those that adhere to the bishop of rome , is no farther to be extended than his words extend it . . that there is not any other visible way to the end there mention'd by him , of acquiring or preserving universal unity . . that this is to be done not crudely , by returning to them as they are , submitting our necks to our former y●ke , but by taking away at once the division , and the causes of it , on which side soever ; adding onely in the third place , that the bare primacie of the bishop of rome secundùm canones , such as the antient canons allow of ( which hath nothing of supreme universal power or authority in it ) is none of those causes , nor consequently necessary to be excluded in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , citing that as the confession of that excellent person phil. melancthon . . so that in effect that whole speech of his , which is so solemnly vouched by * mr. knot , and lookt on so jealously by many of us , is no more than this , that such a primacie of the bishop of rome , as the antient canons allow'd him , were , for so glorious an end , as is the regaining the peace of christendome , very reasonably to be afforded him , nay absolutely necessary to be yielded him , whensoever any such catholick union shall be attempted , which as it had been the expresse opinion of melancthon , one of the first and wisest reformers , so it is far from any design of establishing the usurpations of the papacie , or any of their false doctrines attending them , but onely designed as an expedient for the restoring the peace of the whole christian world , which every disciple of christ is so passionately required to contend and pray for . . so that , in a word , setting aside the prudential consideration and question , as whether it were not a hopelesse designe that grotius ingaged himself in , expressing desires of an universal reconciliation , when there was so little hope on either side , that the extream parties would remit so much , as to meet in the middle point ( to which also the expressing of his no hopes of it at this time , and the making his appeal to more impartial posterity , is a satis●…orie answer ) all that this very learned man was guilty of in this matter , was but this , his passionate desire of the unitie of the church in the bands of peace and truth , and a full dislike of all uncharitable distempers , and impio●s doctrines ( whether those which he deemed destructive to the practice of all christian virtue , or which had a particularity of ill in●luence toward the undermining of government , and publick peace ) wheresoever he met with them . . all which notwithstanding , the temper of that learned man was known to be such , as rendred him in a special manner a lover and admirer of the frame and moderation observed in our church of england , as it stood ( shaken , but not cast down ) in his life time , desiring earnestly to live himselfe in the communion of it , and to see it copied out by the rest of the world . . and so much for this large digression , which if it be no necessary return to the prefacer , may yet tend to the satisfaction of some others , and to the vindicating the memory of that learned man. sect. . of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in clemens . how many orders there were in corinth at the writing this epistle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . metropolitical churches at the first . philippi a metropolis at the first , as canterbury at augustines first planting the faith. the institution of presbyters , when , by what authority . st. jerome's opinion . the use of the word presbyters in scripture . the bishops task . num. . the prefacer now proceeds to take notice of a second answer of mine to the objection from the plurality of the elders in clement , and this yields him also matter for many questions , and great appearance of triumph . it is managed in these words . . but the doctor hath yet another answer to this multiplication of elders , and he mention of them with deacons with the eminent identity that is between them and bishops through the whole epistle , the same persons being unquestionably intended in respect of the same office , by both these appelations . now this second answer is founded up on the supposition of the former ( a goodly foundation ! ) namely , that the epistle under consideration was written and sent not to the church of corinth onely , but to all the churches of achaia , of which corinth was the metropolitane . now this second answer is , that the elders or presbyters here mention'd , were properly those whom he calls bishops , diocesans , men of a third order and rank above dea●ons and presbyters in the church administrations and government : and for those , who are properly called presbyters , there were then none in the church . to give colour to this misrable evasion , diss . . c. , . he discourseth about the government and ordering of church affairs by bishops and deacons . in some churches that were small , not yet formed or compleated , nor come to perfection at the first planting of them ; how well this is accommodated to the church of corinth , which clement calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and which himself would have to be a metropolitical church , being confessedly great , numerous , furnished with great and large gifts and abilities , is seen with half an eye . how ill also this sh●ft is accommodated to help in the case , for whose service it was first invented , is no lesse evident . it was to save the sword of phil. . . from the throat of episcopacie he contendeth for : that epistle is directed to the saints or church at philippi with the bishops and deacons . two things doe here trouble our doctor : . the mention of more bishops than one at philippi . . the knitting together of bishops and deacons , as the onely two orders in the church , bringing down●… episcopacie one degree at least from that height , whereto he would exalt it . for the first of these he tells you , that philippi was the metropolitane church of the province of macedonia , that the rest of the churches , which had every one their severall bishops ( diocesan we must suppose ) were all comprised in the mentioning of philippi : so that though the epistle be precisely●… directed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet the bishops that were with them , must be supposed to be the bishops of the whole province of macedonia , because the church of philippi was the metropolitane . the whole countrey must have been supposed to be converted ( and who that knowes any thing of antiquity , will dispute that ) and so divided with diocesans , as england of late was , the arch-bishops so being at philippi : but how came it then to p●sse , that here is mention made of bishops and deacons onely , without any word of a third order or ranke of men ▪ distinct from them called presbyters or elders ? to this he answers secondly , that when the church was first planted , before any great number were converted , or any sit to be made presbyters , there was onely those two orders instituted , bishops and deacons , and so that this church of philippi seems to have been a metropoliticall infant . the truth is , if ever the doctor be put upon reconciling the contradictions of his answers one to another , not onely in this , but almost in every particular he deals withall ( an intanglemen ; which he is throwne into , by his bold and groundlesse conjectures ) he will finde it to be as endlesse as fruitlesse : but it is not my present businesse to interpose in his quarrells , either with himselfe , or presbyterie . as to the matter under consideration , i desire onely to be resolved in these few queries . . if there were in the time of clement no presbyters in the churches , not in so great and fl●urishing a church as that of corinth ; and if all the places in scripture , where there is mention of elders , doe precisely inten bishops , in a distinction from them who are deacons , and not bishops also , as he asserts ; when , by whom , by what authority , were elders , who are only so inferiour to bishops , peculiarly so termed , instituted and appointed in the churches ? and how comes it passe that there is such expresse mention made of the office of deacons , and the continuance of it , none at all of elders , who are acknowledged to be superiour to them , and on whose shoulders in all their own churches , lies the great weight and burthen of all ecclesiasticall administration ? as we say of their bishops , so shall we of any presbyter , not instituted and appointed by the authority of jesus christ in the church , let them goe to the place from whence they came . i desire the doctor to informe me in what sense he would have me to understand him , diss . . cap. , , . where he disputes that these words of hicrome , antequam ●ludia in religione fierent , & diceretur in populis , ego sum pauli , ego cepbae , communi presbyterorum consensu ecclesia 〈…〉 be understood of the times of the apostles , when 〈…〉 church of corinth , when it seems that neither 〈…〉 such thing as presbyters in the 〈…〉 we can 〈…〉 as 〈…〉 presbyters were bishops properly so 〈…〉 , who are they so , 〈◊〉 of whom 〈◊〉 〈…〉 to be a 〈…〉 so called . to 〈…〉 i 〈…〉 . 〈◊〉 . 〈…〉 in the scripture , we 〈…〉 of church 〈…〉 . this ( 〈…〉 doct●… ) is that of 〈…〉 , give us 〈…〉 of christ , give us in every church , bishops and deacons ( 〈◊〉 than we 〈…〉 ) let those bishops attend the 〈…〉 , over which they ●…ching the 〈◊〉 , and administ●… o 〈…〉 , in and to their 〈…〉 ; and i 〈◊〉 〈…〉 all the comenders for presbytery in this n●●ion , and much 〈…〉 the independents , that there shall be a ●end of this quarrel : that they will 〈…〉 with the doctor , not any living , for the ●…duction of any 〈◊〉 so●t of persons though they should be 〈…〉 presbyters into church office and government . onely this i must 〈…〉 this second sort of men 〈…〉 presbyters , than it doth bishops , and that word having been 〈…〉 third 〈…〉 , we desire leave of the d●ctor and his 〈…〉 if we also most frequently call them so , no wayes declining the other application of bishops , so that it be applyed to signifie the second ▪ and not third 〈◊〉 of men . but of this 〈◊〉 businesse , with the nature , con●… and frame of the first churches ; and the 〈◊〉 m●st●k 〈…〉 men have be their owne prejudices been ingaged into , in this d●… of them , a 〈…〉 opportunity ( if god will ) may 〈◊〉 long be a●…ded . . here first i shall demand , whence it appeares , that i accommodated a double answer to the multiplication of elders in clemens , &c. truly i doe not yet know or remember that i did . this certainly was all ( and this can amount ( if to any ) but to one answer , that which we have vindicated already ) that the elders in the epistle of clemens were all the bishops of achaia . this indeed when it was proposed , was more distinctly set down by . steps or degrees , ( but then again those are no more two than foure answers ) . that the epistle was addrest to the church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. to the whole province ; secondly , that ( to make it capable of that title ) corinth was knowne to be the metropolis of achaia . thirdly , that saint paul's epistles to the corinthians belonged to all the churches of achaia , not onely to corinth , and so in any probability clements was to doe also , being written to the same , and inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and therefore fourthly , that these many elders were the singular bishops in the severall cities of achaia , in each of which , the apostles had instituted a bishop . and this is all that is there said in that second chap. of diss and ( yet farther ) no part of this adapted as an answer to that objection of the plurality of elders ( or any other ) but as things thought fit to be premised concerning that epistle of cl●… , before the taking into consideration any testimony produced out of it . . this might spare me the paines of f●rther considering what is here replyed to this supposed second answer , but i have not hitherto been so thristy , as might now justifie any such hasty dismission of him , i shall therefore 〈◊〉 di●p●se the matter orderly before me , which is a l●ttle disordered and i●…led by the prefacers hasty handling , and then give answer to every appearance of scruple mentioned by him . . there are two things ( to the businesse of 〈◊〉 ) ●…ly observable in this epistle of 〈◊〉 , first , what he sa●th of the apostles constituti●● of bishops and deacons at their first preaching of the gospel , and this ●…lly considered , through all regions and c●…s where they preached : without any restraining of their speech to the whether church of corinth , or churches of achaia . this is considered in diss . . cap. . and reference made in the margent to a former discourse , diss . . cap. . where out of the most antient records it had been cleared , that at the first the apostles had constituted no more in every church , than here were mentioned , a bishop and one or more deacons . and so to this 〈◊〉 practice of the apostles , it is that that referres , which is here by the prefacer●iscalled ●iscalled the colour of this second answer ( which he farther styles a miserable evasion ) and so evidently it belongs not to the plurality of elders in corinth , &c. . the second thing there discernible is , the plurality of bishops ( styled also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elders ) among those to whom he there writes . and those , say i , are the bishops of all achaia , as that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or province perteining to that metropolis . . now these things ought thus to have been severed , and then having competently vindicated the former of these , chap. . sect. . ( that there were indeed at the first but two orders , shewing when the middle order of presbyters came in , viz. most probably in saint john's time in asia ) and so * lately , as i was required , manifested the second , that of the bishops of greece being meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , elders , i might , as i said , have reasonably been spared from being so speedily called out againe to the same exercises . . but as it is , i shall now attend him , and first when he objects , that what was discoursed of some churches , small , and not yet formed or compleated at the first planting , cannot be accommodated to the church of corinth , which clement calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , most firme and antient , and which i affirme to have then been a metropoliticall church , being confestly great , numerous — to this i answer , . that i have no where affirmed this church to be in clements time small , unformed , &c. nor had any occasion , or temptation to doe so . . that i no where accommodate to this church at that time , what i had before observed of the church indefinitely at the first planting ; these two are but effects of the prefacers hast , without any foundation in any words of mine . . that if i am now asked , whether at this time of clement's writing there were any more than two orders in corinth , and the other cities of greece , i must say , as formerly , that though 't is probable there were none , yet i finde no foundation in this epistle either for denying or affirming it . . the chiefe occasion of writing the epistle was the sedition against the bishops , or governors of the first order , on designe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to cast out of their bishopricks some of those , whom the apostles had placed over them , and either for prsbyters , the second , or deacons , the third order , there was no such contention , but only ( as saith he , the apostles foresaw ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the name or dignity of bishop , and so there is no occasion to mention any but their bishops , which yet is far from concluding that there were not any other , for deacons we are sure there then were , no bishop being ever without such . . again , that bishops continued to retain the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , elders , even after there was a second sort ordained , whom we now call presbyters , hath elswhere appeared from polycarp , papias , irenaeus , and tertullian , who certainly lived to see them in the church , and yet call bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and seniores , and so the bishops being call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in clement , is no indication that there were at that time no second order of presbyters in that church . . and yet on the other side , clement's death falling not far from st. john's , which was in the third of trajan , 't is as possible , and , i confesse , to me much more probable , that there might be yet no presbyters ordain'd at corinth , or in the rest of achaia , at the time of his writing this epistle . and so there lies no obligation on me , whose conjectures are wont to bring me so little thanks from the prefacer , to interpose them in this matter , where i have so little light to see by . onely i am sure that the prefacer's objection here mention'd , would be of no force against me , in case i should deny that there were then any presbyters at corinth , because , as the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which clemens affirmes of it can be no more than this , that this church was founded and establisht by the apostles themselves , and so was kept upright by them till the time of this sedition , which * hegesippus tels us was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , primus being bishop of corinth , so that concludes nothing for their having presbyters ordain'd among them . and when i said that at the first preaching of the apostles , they instituted none but bishops and deacons , i never granted , or implyed , or believed , that as soon as ever that was done , they instituted more , viz. presbyters also . . and whereas he phansies my observation to be made of some churches onely , that were small , and not yet formed ▪ &c. this is another mistake ; for i take clement's and epiphanius's words universally of all churches at their first planting , the fuller , as well as the thinner plantations . as at jerusalem , where all the antients tell us there was a bishop presently upon christ's ascension , and the-number of believers so great , that there were seven deacons instituted to attend him , yet neither in scripture , nor in the antients finde we any footsteps of this middle order of presbyters in that citie , at that time , or soon after . and the reason is clear , that though in some cities there were more , in some fewer converts , and so , comparatively to others , the church at corinth , and through achaia might be numerous , both paul and peter having labour'd there succesfully , yet for some t●me there were not any where so many , but that the bishop , and his deacon , or deacons might be sufficient for them . . so likewise the being a metropolis is no argument that there should be presbyters by this time constituted there ; for supposing , as i doe ( and my grounds have been largely set down ) that the apostles conformed their models to the governments and forms among the nations where they came , at their first planting the faith in any region , it must follow , that the church of corinth , as soon as it was formed into a church , with a bishop over it , was also a metropolitan church , in relation to all other cities of greece , which either then did , or should after believe , as jerusalem was to all the cities of judea , or as philippi , being a prime citie , or metropolis of macedonia , and the first where paul planted the faith , was straightway a metropolitical church , how few , or how many christians there were in it , it matters not . . and therefore for his change of the scene from corinth and clement's to philippi and st. paul's epistle , it will bring him no advantage . the case between them is exactly parallel . there was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or province of macedonia , saith st. luke , of which philippi was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the metropolis , just as corinth was of achaia , and this citie being the first in that region , wherein st. paul planted the faith , it was certainly a metropolitical church , and epaphroditus was the metropolitan of that province , the first day he was bishop of it . the truth of which is so evident , that the jeere of the [ metropolitical infant ] might seasonably have been controverted into a more serious , and decent expression , there being no reason imaginable , why , if the apostles did institute metropolitical churches ( as here is not one serious word of objection against all that hath been said to assert it ) those churches should not at their first institution ( call it their infancie if you will ) be metropolitical churches . for as to that of the whole countries being supposed to be converted , and divided into dioceses , that is not consequent or necessary to my assertion ; for as clement saith of the bi●hop and deacon in each city at the first planting of the faith , that they were constituted in relation to them ( not onely which did , but expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) who should afterward believe , so the church and bishop in the metropolis , when that was first converted , might very well be metropolitical in respect of the other cities of that province , which should afterward receive the faith. . as we know when augustin came first over into england , and preacht the faith , and converted christians first at ethelbert's seat , and the metropolis of that province , he was by being made bishop there , made metropolitan also . that sure was bede's meaning , when he saith of it , lib. c. . venit arelas & ab archiepiscopo ejusdem civitatis eth●rio archiepiscopus gen●i anglorum ordinatus est ; he came to arles in france , and by etherius archbishop of that citie was ordained archbishop to the nation of the english , and if , as a learned antiquarie thinkes , bede spake after the use of his own time , and that the word archiepiscopus was not in use here then , at augustine's coming hither , yet for the substance of the thing , wherein i make the instance , and all that i contend from thence , there can be no doubt , but that he being at first made bishop of the metropolis , was thereby made also metropolitan . . as for the divisions into dioceses , how little force that hath against all that i have said , or thought in this businesse , whether of bishops or metropolitans , i have spoken enough to that in the vindication to the london ministers , c. . sect . . and to that i refer the prefacer . . and so still i am free enough from quarrelling with my self in the least , or from being ingaged in any endlesse labour to reconcile the contradictions of my answers , which as farre as my weak understanding can reach , are perfectly at agreement with one another . if the labour of shewing they are so , prove fruitlesse , i know to whom i am beholding for it , even the task-master whom i have undertaken to observe , and in that guise of obedience , shall now proceed briefly to answer every of his questions , and i hope there cannot now need many words to doe it . . to the first , concerning the institution of the second order , that of presbyters ; for the [ when ] i answer , i know not the yeare , but evidently before the writing of ignatius's epistles , in trajan's time , and , in all probability , after the writing all the bookes of scripture , and , for ought i can discerne , of clement's epistle , as farre as concerns either rome , or corinth . . for the [ by whom , and by what authority ] i answer , i think they were first instituted by st. john in asia , before his death , and shall adde to my reasons elswhere given for it , this farther consideration , that ignatius in all his epistles to the churches of asia , ephesus , smyrna , trallis , magnesia , philadelphia , makes mention of them , within few years after john's death , though in his epistle to the romans he doth not . and if this be so , then also it appears by what authority , viz. such as john's was , apostolical . or if this should not be firmly grounded , as to the person of st. john , yet the reason why they were not at first instituted , as well as deacons , being but this , because there was no need of them yet , and the power given by the apostles to the first bishops , being a plenarie power , so far that they might communicate to others , what was committed to them , either in whole or in part , and those accordingly , in the force thereof , constituting presbyters , in partem officii , the authority still , by which they were instituted , will be apostolical , and so if ( as this prefacer gives order ) they be let goe to the place from whence they came , they will not be much hurt , they are but remitted to the society of the apostles and apostolical persons by this . . to the second , concerning the meaning of my words diss . . c. , . when i say that hierom's words [ of churches being governed by common consent of presbyters ] are to be understood of the times of the apostles , and whether all those presbyters were bishops properly so called ] i answer , that my meaning was , that if hierome be reconcileable to himself , that must be his meaning , that in the apostles times the churches were first governed by common consent of presbyters , and after , in the apostles times too , upon the rising of schismes , a bishop was every where set over them ; that according in hierome's notion all those presbyters were not bishops , but such , as out of whom after , one was chosen in every church to be a bishop . . that this was the truth of the fact , i no where exprest my self to think , but that this was the most commodious meaning to be affixt to hierom's words ad euagrium , so as they might be reconcileable with the many other testimonies brought out of him , which concluded it his opinion also , that the three orders were of apostolical institution . but if i am now asked my sense expresly , whether i thinke thus it was , as hierome ( i thinke ) conceived it , i answer positively , that i thinke hierome was mistaken in that circumstance , and that clemens romanus , and the records that epiphanius citeth , are much a more competent authority for the contrary , that bishops were first instituted , whensoever any apostle in his travaile planted a church in any citie , and retein'd not the government in his own hands . yet if by any record it shall be made to appear , that before any such citie was left by the apostle , and so before any bishop were instituted in it , the elders , or , as those may signifie , the chief believers ( a name of age , as well as of power ) were trusted by them for some short time of their absence ( as i mention'd it there sect . . as a possible thing ) there will then be some ground of hierom's mistake in that circumstance . but this , i confesse , more than yet hath any way appear'd to me , and therefore i am content to part with it as a phansie , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to help st. hierome , and not so much as a conjecture . and so much for his quaeries . . as for his addition by way of corollarie to his questions , the answers to th● qu●stions have already perfectly supersede● it : the three orders ●…ignatius have already appeared to be of apostolical i●stitu●… , and the very frame of the first churches , though there was no need of the second of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at the first plantation in every city and it will not be easie for any man which hath looked into antient writings to be perswaded the contrary , it being the universal affirmation of all that speak of 〈◊〉 〈◊〉 ignatius to st. hierome , and for many hundred years downward ▪ though there be some difference in some few circumstances , st. hierome thinking that presbyters first ruled in common , before the singular bishop was brought in over them , for the avoiding of schismes ) that the three orders were all instituted in the church by the apostles appointment . and if this be the sad mistake and prejudice , from which he will shortly deliver us , i may have leave to advise him the one method of attempting it , that cheaper of setting antiquitie aside in the delineation and not the more costly of professing to make his appeale to it , as in this preface he hath adventured to doe . . one thing he here thinks farther necessarie for him to adde , that the scripture more frequently terms this second sort of men elders and presbyters , than it doth bishops , wherein there be but these three misadventures ; . that this second sort of men are frequently mention'd in scripture . . that this second sort of men are sometimes call'd bishops in scripture . . that they are frequently call'd elders there : no one of which he will ever be able to justifie . let him please to turn to the vindication of the dissert from the exceptions of the london ministers , cap● . and if against what is there said , or before in the dissertations , he thinke himselfe able to evince any one of these three propositions , i shall willingly acknowledge my selfe his disciple , being also sure , that unlesse both bishops and elders signifie nothing but piesbyters in every place , their signifying most frequently so , is the giving the question , the yielding the whole cause to the prelatist . . as for the taskes of the bishops office , and his performance of them , i shall willingly grant him my suffrage , let them discharge them ( and i besee●h all who have any way hindred them , at length to let , and quietly permit them ) on condition he will doe this as cheerfully as i , i shall never c●ntend with him concerning the nature of the●● task , ●e it , as he ●aith , their attending their particular 〈◊〉 , 〈◊〉 which they are appointed ( the bishop of oxford over that fl●ck or portion , to which he was , and is a p●inted , and so all others in like manner ) be it their preaching and administring the holy ordinances of the gospel , in , and to their own flock , and whatsoever else of duty and r●ti●e officii belongs to a rightly ●onstituted bishop . and let all that have disturbed this course so duly setled in this church , and in all the churches of christ , since the apostles planting them , discern their error , and return to that peace and unity of the church , from whence they have so causelesly , and unexcusably departed , and let none be so uncharitable as to surmise , that he which thus exhorts them , hath any other design in doing it , than that which alone he professeth to have , their timely , and now , if ever seasonable reformation . chap. vi. of testimonies in ignatius , deemed to favour the congregational way . sect. . the prefacer's pretensions avoyded . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . his hypothesis confutable from ignatius . the power of prejudice . of popish churches . chorepiscopi . metropoles . conformity of ecclesiastick with civil distributions . the ignatian churches phansied by the prefacer . the gnostick haeresie no deflowring of the purity of the church . the several branches of the phansied model , how well grounded in ignatius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a catholick , a national , a metropolitical , a diocesan church in ignatius . num. . but we are from clemens once more brought down to ignatius again , and of the great prejudices and mistakes , and unjust apprehensions which we prelatists have had in reading , and bringing testimonies from him , we are now to be admonished in these words , as followeth . . to return then to our ignatius , even upon this consideration of the difference that is between the epistles ascribed to him , and the writings of one of the same time with him , or not long before him , as to their language and expression about church-order and officers , it is evident that there hath been ill favour'd tampering with them , by them who thought to prevaile themselves of his authority , for the asserting of that which never came into his mind . as i intimated before , i have not insisted on any of those things , nor doe on them altogether , with the like that may be added , as a sufficient foundation for the total rejection of those epistles which goe under the name of ignatius . there is in some of them a sweet and gracious spirit of faith , love , holinesse , zeal for god , becoming so excellent and holy a witnesse of christ as he was , evidently breathing and working . neither is there any need at all , that for the defence of our hypothesis concerning the non-institution of any church-officer whatsoever , relating to more churches in his office , or any other church , than a single particular congregation ; that we should so reject them : for although many passages , usually insisted on , and carefully collected by d. h. for the proof of such an episcopacy to have been received by them of old , as is now contended for , are exceedingly remote from the way and manner of the expressions of those things , used by the divine writers , with them also that follow'd after , both before , as hath been manifested , and some while after the dayes of ignatius , as might be farther clearly evidenced , and are thrust into the series of the discourse with such an incoherent impertinency , as proclaims an interpolation , being some of them also very ●idicul●us , and so foolishly hyperbolical , that they fall very little short of blasphemies , yet there are expressions in all , or most of them , that will abundantly manifest , that he who was their author ( whoever he was ) never dreamt of any such fabrick of church-order as in after ages was insensibly received . men who are fu●l of their own apprehensions , begotten in them by such representations of things , as either their desirable presence hath exhibited to their mind , or any after prejudicate presumption hath poss●st them with , are apt upon the least appearance of any likenesse unto that church , they fancie , to imagine that they see the face and all the lineaments thereof , when upon due examination it will easily be discovered , tha● there is not indeed the least resemblance , between what they find in , and what they bring to the au●hors , in , and of whom they make their inquiry . the papists having hatched and own'd by severall degrees , that monstrous figment of transubstantiation ( to instance among many in that abhomination ) a folly , destructive to what ever is in us as being living creatures , men , or christians , or whatever by sense , reason , or religion , we are furnished withall , offering violence to us in what we hear , what we see with our eyes , and look upon , in what our hands doe handle , and our pala●s taste , breaking in upon our understandings with vag●an● flying formes , self-subsisting accidents , with as many expresse contradictions on sundry accounts , as the nature of things is capable of relation unto , attended with more grosse idolatry than that of the poor naked indians , who fall down and worship a piece of red cloth , or of those who first adore their gods , and then correct them ; doe yet upon the discovery of any expressions among the antients seeming to favour them , which they now make use of , quite to another end and purpos● , than they did , who first ventured upon th●m , having minds filled with their own abhominations , doe presently cry out , and triumph , as if they had found the whole fardel of the mass in its perfect dress , and their breaden god in the midst of it . it is no otherwise in the case of episcopacie ; men of these later generations , from what they saw in present being , and that usefulnesse of it to all their desires and interests , having entertain'd though's of love to it , and delight in it , searching antiquity , not to instruct them in the truth , but to establish their prejudicate opinion received by tradition from their fathers , and to confute them with whom they have to doe , whatever expressions they find , or can hear of , that fall in , as to the sound of words , with what is now insisted upon , instantly they c●y out vi●imus , io-pean● what a simple generation of presbyters and independents have we , that are ignorant of all antiquity , or doe not unders●… what they re●d and look upon hence if we will not believe that in igna●tus's dayes there were many parish churches with their single pr●… , 〈◊〉 subordination to a diocesan bishop , either immediately , or by the into posed power of a chore-episcopus and the like , and ●hose dioc●●ans ag●…n in the preci●cts of provinces , laid in a due subjection to their metrop●●itans , who took care of them , as they of their parish priests , every individual church having no officer but a presbyter , every diocesan church having no presbyter but a bishop , and every metropolitan church having ●…her presbyter nor bishop properly related unto it , as such , but an archbishop , we are worse than infidels : truly , i cannot but wonder , whether it doth not some●imes ●nter into these mens thoughts to apprehend now ●…prible they are in their proofs , for the fathering of such an ecclesiastical distribution of governors and government , as undeniably i● qu●d , after the civil divisions and constructions of the times and places , wherein it was introduced , upon th●se holy persons , whose souls never o●ce entred into the secrets thereof . thus fares it with our doctor and his ignatius : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i shall o●el● crave leave to sa● to him a , augustulus of quintilius varus , upon the losse of the legions in germany under his command ; quintui vare , redde ●…gi●res ; domine doctor , redde ecclesias : give us the churches of christ , such as they were in the dayes of the apostles , and down to ignatius , though before that time ( if hegisippus may be believed ) somewhat d●…ure● , and our contest about church-officers and government will be never at an end , than p●●h ●●s you will readily imagine . give us a church all whose membe●s are holy , called , sanctified , just●fied , ●●ving stones temples for the holy ghost , saints , believers , united to christ the 〈◊〉 by the spi●it that is given to them , and dwelleth in them , a church whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that doth nothing by its membe●s ap●… , that appertains to church ●●de , but when it is gathered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a church that being so gathered together in one place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acting in church things , in i●s whole body under the 〈◊〉 and residence of its officers ▪ a church walking in o●●er , and not as some , who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( of whom saith ignatius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as calling the bishops to the assemblies , yet doe all things without him ( the manner of some in our ●ayes ) 〈◊〉 supposeth not to ●eep th● assemblies according to the command of christ ) give us , i ●●y ●uch a church , and let us come to them when they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as the churches in the dayes of ignatius appeare to have been , and are so rendred in the quotations taken from his epistles , by the learned doctor for the confirmation of episcopacie , and as i said before , the contest of this present digression will quickly draw to an issue . . the first thing here assumed , is the evidence of some ill favoured tampering with ignaetius's epistles , deduced from the difference between them and clement ' s , in their expression about church-order and officers . but indeed if there were any such thing , i hope it will not be imputed to me , who have been as carefull as is possible , to get an emendate copie of these epistles , and having first contented my self with that , which had past vedelius's tryal at geneva , which one might hope would burn up all the stubble , which could be gotten in there , toward the founding of episcopacie , i have since fallen upon copies much more purified than that , clensed from almost all the drosse . every passage , which this prefacer hath thought fit to accuse or dislike in them : and seeing he now professeth against the total re●ecting of them , and gives them many good words in testimony of a sweet and gracious spirit breathing in them , if he shall now be pleased to direct me to any way of procuring a yet more emendate edition , & such as may perfectly accord his language with all others of his time , or not long before him , particularly with clemens , i shall acknowledge it a great obligation , and a discovery worth his undertaking . but as far as my eyes yet serve me , there is little hope of this , and therefore as it is , i must be content to think , as the evidences before me exact from me , that though clemens saith truly , that the apostles at their first preaching placed no more but a bishop and deacon in each citie , yet before ignatius's time , there was a middle order constituted in the churches of asia , and that also by the appointment of the apostles , and that this is a very fair account of all the difference of their language and expression about church order and officers . . in the next place he hath very ingenuously discovered , upon what account it is , that he hath bestowed so many of his good words at last upon ignatius , because , forsooth , he hath no need for the defense of his hypothesis totally to reject them , and because there are expressions in all , or most of them , that will abundantly manifest , that he who was their author , never dreamt of any such fabrick of church-order as in after ages was insensibly received . but . i think not this the right way of judging mens works , whether they be theirs or no ( the due motive of receiving or rejecting any antient writing ) by comparing them with our own hypotheses , and observing which way our necessities oblige us . this we were wont to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , serving and requiring all others to serve and minister to the wants of our hypothesis . . secondly : if it should really appear , what is here pretended , that there should be expressions in these epistles which would abundantly manifest that their author never dreamt of our modern hierarchie , how easie would it be for one that would transcribe copies from our prefacer , to reply , that such and such places were interpolated and inserted by some later hand , who meant unkindly to episcopacy , and then what security could be found to ascertain those passages to be genuine , which would not as reasonably serve our turn , to retain those which we think define for episcopacie . . thirdly : whereas he addes , that the fabrick we plead for , being not yet dreamt of in ignatius ' s dayes , was in after ages insensibly received , why may not that also minister to us an excuse , in case we should not have been able to answer one of his former questions , to set down distinctly at what time presbyters ( the second or middle order ) came first into the church , it being as easie to imagine , and as credible to be affirmed , that after the clement's one , before the writing of ignatius's many epistles , this order was brought in , but so as to us at this distance of so many centuries , it is not now senible or discernible . . all this may again be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to shew that it is no hard matter to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , animadversions on the author of the animadversions . at the present i am to take notice what the prefacer's hypothesis is , which he hath undertaken to defend , viz. that there never was any church-officer instituted in those first times , relating to more churches in his office , or to any other church than a single particular congregation . the very same indeed that my memory suggests to me out of the saint's belief , printed twelve or fourteen years since , where instead of that article of the apostolick symbole , the holy catholick church , this very hypothesis was substituted . but then it must be remembred , that the dissertations being written in answer to blondel , were not obliged to be confronted to this hypothesis , and that though ignatius should be found to say as little as i , against this , yet he might yield competent testimonies against blondel for the superiority of bishops above presbyters , which was all that i there indeavoured , because all that i was there required to evince from them . . but then secondly ; ignatius is not perfectly silent in this matter neither ; for as in his epistle to the smyrnaeans , beside the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or multitude under a particular bishop , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the catholick church , which sure is more than a single particular congregation , so the national church of syria under the metropolis of antioch , of which ignatius himself is styled the bishop and pastor , is frequently mention'd in those epistles . in the epistle to the ephesians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pray for the church which is in syria , the church of that whole nation put under that one denomination , of which yet certainly there were ●ivers assemblies , and so twice in the epistle to the magnesians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the church in syria ; and in the epistle to the philadelphians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the church of syria which is at antioch , joyning them all under antioch , the metropolitical church . and let this serve for a taste of ignatius's judgement of our prefacer's hypothesis . . what again here follows of the hyperbolical , and little short of blasphem●●s passages in these epistles , of their impertinency , of their remotenesse from the way and manner of expression in the divine writings , and those which follow'd after , i have formerly wearied my selfe , and the reader with the account of them severally , and , i think , given him reason to believe with me , that they needed not here again have been heaped up so soon by way of repetition . . the next larger portion of this section endeavours to shew what prejudice , or the fulnesse of a mans own apprehension , is able to doe in the reading and citing testimonies out of authors , and this is by me so fully granted , and in part experimented in this prefacer , particularly , in his fetching the power of the people in ecclesiastical affairs , from clement's bidding the generous person ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to sacrifice his owne prosperitie and possessions to the peace of the people , as when a king ventures his life , or moses saith , blot me out of thy book , in order to the same end , that truly i needed not the instance of the papist fetching his doctrine of transubstantiation out of the antients to convince me of it . as it is , i have no exceptions to his evidence , nor to the conclusion inferr'd by it , in general , of men full of their own apprehensions . onely i crave leave to interpose , before it be thought applicable to me : for unlesse he can prove that ignatius's plain mentions ( so oft repeated , that it is become a charge of impertinence against him ) of the three orders in the church , bishops , priests , and deacons , are as little able to inferre ( what i alone undertook to deduce from them ) that there were more than two orders in the church in ignatius's time ( and so before blondel's aera of . yeares ) as the testimonies from whence the papists conclude their transubstantiation , and their whole fardel of the masse are unable to inferre their desired conclusion , i shall sit down in peace , wholly unconcern'd in that large instance , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it , or application , to the men of these latter dayes in the matter of episcopacie . . onely let me assure him that these later daies afford some men , which have searcht antiquity to instruct them in the truth , taking the pains of that travail on purpose for that one end , and after the scripture , have expected to fetch truth from that search , rather than any other ; and have therefore begun their study of divinity in that order , and counted the ordinary course of setting out from the modern systemes to be very preposterous , and if the prefacer's own conscience should chance to tell him that he hath not exactly observed this method , that he hath first espoused opinion and frames of government , and then searcht antiquity to establish them , or if it should not , yet because it is as credible , and easily suggested of him , as by him of others , and others consciences may and doe excuse them as perfectly , as his can be pretended to excuse him , i hope this will be a competent reply to that part of this section also . . for as to that which follows in the pursuit hereof , of the parish churches in ignatius's dayes , of the chorepiscopus , &c. of the diocesan's subjection to the metropolitanes , &c. from whence his necessary wonder ariseth , whether it doth not enter into our hearts , how contemptible we are in our proofs , &c. it may suffice to say , that the prefacer hath sure forgotten himself , when he desired to perswade others , that all these are the conclusions which i have made ( or any other prelatist ) out of ignatius's epistles : certainly the asserting of the three orders , all of them as apostolical , is the one thing which wee need deduce from thence , and if that be granted us from that authority , there is an end of the prelatist's contention with blondel . . as for that of parish churches , sure i have as yet concluded nothing from ignatius concerning that subject , nor ever exprest my self to think him worse than an insidel , that discern'd them not in these epistles . the first time i ever spake of them was very lately in answer to the london ministers , which the prefacer , having not yet seen , may turne to it , cap. . sect . . and i shall now onely adde in relation to ignatius , that the form of government there described being this , one bishop with his presbytery , i. e. college of presbyters under him , and one , or more deacons of a third rank , ruling , and administring in their several places and o●… the affairs of any one particular church , be it trallis , magn●sia , or the like ( together with the whole territorie belonging to that church of such a cit● ; or if it be a m●…polis , the 〈◊〉 adjoyning ) all this may very well be done , and very easily imagined without any exact distribution into several congregations , such as we now call parishes , as long as the orders of the bishops , without whom , saith he , nothing was to be done , were by all inferiours regularly observed and if , as occasion seemed to require , or expedience advise , the bishop ( either then or afterwards ) made more punctuall distributions of the believers committed to his charge , and so appointing severall assemblies in the same city , and in each village one , placed also a presbyter in every such assembly , this i hope , will not be styled any working of the mysterie of iniquitie ( which i see by and by mentioned ) but a regular acting of the bishop according to that power , which from the apostles every such singularly instituted governor was intrusted with in every church . . next for the chorepiscopi , it is knowne how little i am concerned to justifie the deducing them from these epistles . i professe to believe there is not a word said of them there , nay when blondel was willing to deduce them from clement's phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and out of him the london-ministers , i have * refuted their deduction , and shew'd that they came not into the church so early , and so for that also he might have omitted his wonderment now , as reasonably , as i was but lately rebuked for it . . as for that of metropolitan churches or bishops , i doe not againe remember that ignatius first gave me the modell for that frame ; certainly i have produced other , i hope , competent evidences to conclude whatsoever i affirme of it , and if some not obscure intimations out of ignatius were observed to be given that way , as when in the epistle to the romans he calls himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bishop of syria , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pastor of the church in syria , being at that time the known bishop of antioch , one single city ; but that the metropolis of syria , to which i may adde , that in the epistle to polycarpe , speaking of his successor , he doth it in the like style , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that should be thought worthy of the dignity of going into syria , yet have not i 〈◊〉 those dissertations laid the weight on them , ( much lesse counted them worse than infidels , that are not convinced by them ) though if i had , that would not have rendred my proofs so admirably contemptible , as 't is pretended . . lastly , for the whole frame of ecclesiastick government , being , in his phrase , la●quied after the civil divisions , ] as i no where father it on , or deduce it from ignatius , whom now we have to deale with , so if instead of his darker phrase of contempt , the matter be set down in more significative intelligible words , v●z . that the apostles in each nation , where they came to plant the faith , thought not fit to innovate ( unnecessarily ) in this matter of distributions already made , whether in judaea or the gentile regions , but planting a church in a chief citie , and extending the faith to the region about it , and to other adjacent inferior cities , annext the regional-church to the city-church , and preserved the subordination of inferior citie-churches to the chief citie-church , i. e. to the metropolis , and this constantly when there was no considerable reason to advise any change , if , i say , the matter be thus intelligibly , and without the help of odious expressions , represented , i know not what appearance of exception can lie against it : but of this also i have formerly and * elswhere spoken sufficiently , and here is nothing , i am sure , suggested , to which any farther reply can be accommedated . and therefore as yet i need adde no more of it . . so that what follows of the redde legiones , and redde ecclesias , requiring me to restore the churches of christ , as they were in the apostles dayes , &c. was sure very unnecessary . i have in no kind robb'd him of the churches , which before my tampering with ignatius he had found , and made himselfe owner of there : if quintilius varus had been as guil●l●ss of the l●sse of the legions in germany , as i have been of purlo●ning the frame of independent congregations out of these epistles , i believe augustus would not have inflicted any severe fine upon him for that mi●adventure i can truly assure him , that if i had found any m●d●l formed according to his hypothesis in those epistles , when i read them , as diligently as i could , to discern what the government was in his time , i might , and should have answerd blondel another way than i did , and replyed first to his preface , which is much of it written with some asperitie against the independents , and had that more compendious way of not being concernd in the whole subsequent apologie , which is designed against episcopacie : and i shall not lye , if i now tell him that i have since my writing the last period , once more read over all the seven epistles , as they are in vossius's edition , on purpose to observe whether there were any one word , formerly unobserved by me , which might in the least favour his hypothesis , and i shall speake my sense uprightly , that i might as succesfully have sought it in the first chapter either of genesis , or st. mathew's gospel , whether the former interpolated copies , or supposititious epistles may af●ord him any ayd , he will pardon me , i hope , that i have not had the curiositie or leisure to examine . . this being thus true , it was but necessary for him to remember out of hegesippus , that the churches before ignatius's time were defloured : that place of hegesippus to which he referres , is sure the same which he had set down in the entrance on the view of antiquity , and which i took a view of cap. . sect. . and shew'd how unjust his collection was from thence , as it was by him applyed to the antient writings : and i have now the like reason to complaine again , that what hegesippus faith of those vile haeretical apostates , the gnosticks , that they opposed their false doctrine , and preacht it up against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , preaching of the truth , should by him be applied to the prejudice of the true church , which carefully opposed all their insinuations , or to these epistles of ignatius , which were purposely written , almost every one of them , to keep that poyson out of the churches . it is most certain , that the first method of these deceivers , was by despising and speaking eviil of the governors of the church to insinuate their poyson into the brethrens minds , and so that they were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the secret biters first , and then afterward the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the raving dogs , as he calls them , which slew in the face of the government , but the church held out constantly against their clancular , and open assaults , and they never were able in the least to deflour it , the haereticks doctrines , and their practises are continually branded by the writings of those times , and there is not the least appearance of their leaven , but all the direct contrary in any epistle of ignatius , or other writings of those times . . it is time that i now come to the interpretation of his redde ecclesias , the particulars of his demand , concerning the churches , which he hath found in ignatius , and i am accused for robbing him of . and though i have already said enough of this in the grosse , yet i shall spare no pains to give punctual answer to every branch of it . . and , saith he , give us a church , all whose members are holy , called , sanctified , ●ustified , living stones , temples for the holy ghost , saints , believers , united to christ the head by the spirit that is given to them , and dwelleth in them . to this i answer very briefly , that in all ignatius's epistles , there is no title so much as of intimation that any church , to which he wrote , or which was under his government , or which he had any occasion to speak of , was thus qualified , particularly all whose members were holy or sanctified . secondly : i am not sure that if that were the ignatian model of a church , this prefacer would be able to parallel it in any congregation , which these last , not best da●es , have brought out among us . thirdly : that this might as well be done , and as probably hoped under a subordination of officers and governours , such as we prelatists pretend to , as in any equal number of men , by whatsoever other form compacted or knit together . this may suffice without farther insisting , till some reason be urged to the contrary against any of these three affirmations . . secondly : he demand● a church whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or multitude is where the bishop appears . this character of a church , or rather exhortation how it ought to be , is indeed set down by * ignatius in his epistle to the church of smyrna , where in purs●●t of the advice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let all men follow the bishop , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let no man doe ought of the things that belong to the church without the bishop , and that eucharist was to be accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , firm , or valid , which was done by the bishop , or by some commissionated by him , he then a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where the bishop appeareth , there let the multitude be , as where christ jesus is , there is the catholick church , making in the latter part that difference between the orthodox , and haeretical apostate gnosticks , that the former acknowledged and adhered to him , and the later denyed him , and proportionably in the former , making the same difference betwixt the eucharist duly , and unduly administred ; that where it-was duly , there the people received it in communion with their bishop , either of him , or of some body commissionated by him ; which as it is competently distant from their model , where neither bishop , nor any from him commissionated is received , so i am sure it is farre enough from any contrarietie to the prelatists , or favour to the prefacers pretensions . what particle of it it is , which to his phansie looks so agreeable , i cannot divine , and so have no more to reply to it . . thirdly : he demands a church that doth nothing by its members apart , but when it is gathered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this , i presume belongs to a place in the epistle to the magnesians , which we shall meet againe in his last demand , and there consider it more fully . at the present , let it suffice , that it is no more than this , that no man was to doe any thing on his own head , or without the bishop and presbyters , but when they met together they should joyn in one prayer , &c. and this sure may be granted without any damage to the prelatist , who desires as much as any , that publick assemblies be frequented , which is the meaning of being gathered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that no inferiour member of the church doe ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that belongs to the church , without the bishop . but if the meaning of the demand be ▪ either that the bishop with his presbyters , who are indeed members of the church , shall doe nothing without the concurrent consent of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or people , which was the thing he contended for out of clemens , this i am able to assume , will never be inferr'd from that place , or out of these epistles , and for any other inference he will draw from hence , in order to the no other church , but a single particular congregation , which we find in his hypothesis , this i shall speak to in answer to his last demand , where he recurres to this place again . . fourthly he demands a church that being so gathered together in one place doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acting in church things in its whole body , under the rule & presidence of its officers . ] here if [ acting in its whole body ] denote any power againe of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whole body of the people , or any more than their regular obedience to the lawfull commands of the bishop over them , i shall be able to demonstrate that the words of ignatius sound nothing toward it . they are in the epistle to the * magnesians , and are a plaine exhortation to unity and concord , and that to be evidenced in their actions , and the rule of that obedience to their bishop , presiding , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the place of god , as the presbyters in the place of the college of apostles , and the deacons intrusted with the ministerie of jesus christ , from whence he concludes with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paying reverence to one another , i. e. ( according to the meaning of that phrase in s. peter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pet. . . ) to the bishop , &c. their superiors , and , besides mutual love , and care of avoiding divisions , to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. being united to the bishop , and th●se that are set over them , for a patterne and doctrine of incorruption or ortho●oxe religion , in opposition to the infections and corruptions of the gnostick heresies . and then what analogie beares this with the hypothesis of the prefacer , what unkinde aspect hath it on the prelatist's pretensions ? . fifthly , he demands a church walking in order , and not as some , who , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he renders , such as calling the bishop to the assemblies , yet doe all things without him — here it was a little news to me to see a piece of greek englished ( this being , i thinke , the first time that the prefacer hath done so , i shall not attempt to guesse at the reason of it ) but indeed it was much more so , to finde [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] rendred [ calling the bishop to the assemblies ] doth he meane that the people had the ●ower of calling assemblies , or calling the bishop to them ? i shall not againe detaine the reader with my conjectures of his sense , this i am sure of , . that there is no mention of assemblies , but that those words , [ to the assemblies ] are perfectly interpolated by the prefacer : . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] is no more than they call him bishop , allow him the name or title , but , as he addes , doe all without him , subject not their actions to his directions or command ( as in the words immediately precedent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being onely called christians , and being truly such , are set as extreamely contrary , or as in the same * ep. ad magnes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , calling jesus christ is opposed to true christ●●ity , and sure doth not signifie calling jesus christ to their assemblies ) and then of them that doe thus , ignatius may be allowed to adde , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they d●e not assemble validity according to the command ( all actionr of such , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having no kinde of validity in them ) and by so adding he passes no sentence upon the prelatist , unlesse he be onely nominally such , plead for bishops and disobey them . . lastly , saith he , give us such a church , and let us c●me to them when they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( i. e. all in the same place assembled together in prayer ) such as ●he churches in the dayes of ignatius appeare to have been , and are so rendred in the quotations taken from his epistles by the doctor for the confirmation of episcopacie . ] to this i answer , . that if the church he would have , be set down by me as he desires , in the quotations from ignatius , then i needed not have been called to for the giving him his churches back againe , i had , it seems , either never detained them , or else rendered them already . secondly , for this last passage , the most that i have quoted toward it , is from the epistle to the magnesians , and the whole passage lyes thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye united to the bishop — and strait , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as the lord therefore being in union with , did nothing without his father , neither by himselfe , nor by his apostles , so neither doe ye any thing without the bishop and his pre●byters , nor attempt to account any thing reasonable , which appears so to you privately , but in the same place let there be one prayer , one supplication , one mind , one hope , in love , and joy unblameable . . this whole plaee , i did not conceive what it imported , save onely perfect agreement and submission to the judgement of their superiors , in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that entertain'd private doctrins , which were not left in the church by the apostles , together with all mutual unity , charity , conjunction in prayer of all sorts , for supply of wants , pardon of sins , in the same h●pe and joy — but i now suppose that the thing here designed to be inferred from this in the close ( as from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 toward the beginning ) of his demands , is the establishment of his grand hypothesis foremention'd , the n●…institution of any church officer whatever , relating to more churches in his office , or any other church than a single particular congregation . and this , it seems , he was so willing to have competently testified here , that one and the same testimonie , a little dis●uised , is 〈◊〉 to appear twice to the same purpose , and so becomes a double witness ( a military trick , which officers sometimes use , when their companies are not fu●… , to muster the same souldier twice under several names ) and so we see that which truly i have attended for all this while ( and could not really think it designed by him , til this repetition of the testimony shew●d me , that special weight was layd on it . ) that this one place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is again inserted to help the inference ) must conclude the ●…institution of any church officer relating to any but a single particular congregation . the reasonablenesse of which will be judged by any man , if he shall but put the premises and conclusion together thus ; it was ignatius's command to the mag●●si●ns , that no man must do any thing ●n his own head without the bishop and presbyters , but when they assemble together , they must have one prayer , one supplication ( adding , one mind , one hope in charity , in joy unblameable ) therefore in ignatius's time there was no other officer instituted in the church , which related to more churches in his office , or to any other church than a single particular congregation . . if this be the manner of concluding church-models from antient writers , i shall not wonder that the pr●latists wayes of inference have been disliked , for i acknowledg they beare no proportion with this . for certainly . if he had spoken of some single congregation , which constantly met in the same place , within the same walls , and bid them when they thus met , they should have one prayer , one supplication , as one mind , one hope , this would onely conclude that there were such particular congregations , and so we know among us every parish church is , where none but the publick liturgie is used ; but this would no way conclude , as the hypothesis doth , that there is no other but such . a particular affirmative hath no power of excluding all but it's self . ignatius's speaking of a single house , cannot conclude it his opinion , that there is no town , no city , no province , no world made up of all these , nor consequently that he which is ruler of that house , may not also be placed in office in the city , in the nation , &c. . but then secondly ; 't is manifest that in this place , where he talks of [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] he talks also of the bishop and presbyters , and the prefacer hath not yet told me , that his particular congregation will bear all those , a bishop and deacon , or deacons , he said he could allow , but then that bishop was to be but a presbyter , whatsoever he was call'd : and therefore i may suppose that a bishop and presbyters in ignatius's sense , such as he makes two orders , superiour to deacons , and all three in that church of the magnesians , to which he speaks , will not be born by his particular congregation , and therefore even that , which ignatius here speaks of , was not such . . thirdly : they that live under a bishop and presbyters , and doe every one of them , somewhere or other , assemble with other christians in some one place ( as whosoever assemble in any place , must assemble in one ) may yet all of them make up above one single congregation , the several christians of the city of oxford , may live obediently under the bishop of oxford , and uuder the presbyters of that citie , and every one assemble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , partake constantly of the church-meetings , some at st. peters , others at allhallows , and every one at some or other , and yet all those make up many particular congregations , and the bishop govern them all , and so relate in his office to them all , and by the several presbyters , ordain'd and instituted to the several charges , administer and order all . . nay fourthly : the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — might fitly be rendred no more but unanimous ●rayer , all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , continue in concord , and in prayer one with another in the epistle to the trallians , and that may equally be done , whether they meet all in one , or in many places . and so still he hath not gain'd so much as his particular affirmative from hence , that the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] here spoken of by ignatius , referr'd to a single congregation , which yet if it did , were farre enough from concluding the [ none but such . ] . lastly , it is farther evident from ignatius , . that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a catholick church . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the church in syria , joyned under himself as their one pastor , i. e. a national church ; and thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the church of syria at antioch , a metropolitical church , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the church which presided in the place of the region , or province of the romans , a metropolitical and provincial church again : and fourthly , in every epistle , a church under a bishop , presbyters , and deacons , which the world hath hitherto call'd a diocesan church , consisting of many single congregations . . it is not easie to reckon up all the inconsequences of this inference , whereby the prefacers hypothesis is concluded from this testimony of ignatius these may at the present suffice , till farther discovery be made by him , what medium will be chosen to draw this conclusion out of these premises , which seem not at all inclin'd to it . and so though we are not come much nearer to a conclusion of this controversie , there is yet no season of adding more to the debating of it , and therefore so much for this section also . sect. . the mysterie of iniquitie . clement's argument for the allaying the sedition . proofs of the congregational way invalid . the contrary more than intimated by ignatius . the ecclesiastick distributions contemper'd by the apostles to the civil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ignatius . num. . that which next follows , is the telling us three things that he will not insist on , and onely one fourth that he will , and me-thinks that should not detain us long . he thus begins . . being unwilling to goe too far ou● of my way , i sh●ll no● . consider the severals instanced in , f●r the proof of episcopacy by the doctor , seeing inde●i●bl● the interp●etation must follow , and be pr●po●tio●ed by the generall issue or that state of the church , in the da●es wherein those epistles we●e w●… , or are pretended so to be , if that appear to be such as i have mention'd , i p●●sume th● doctor himself will confesse , tha● his witnesses 〈◊〉 wor● to his businesse , for who●e confirmation he doth produce them nor . shall i insist upon the degene●ation of the institutions and appointments of jesus christ , concerning church-administrations in the mannagement of the succeeding churches , as principled , and ●pir●ted by the operative and efficaci● us mysterie of iniquity , occasion'● and advantaged by the accommodation of ecclesiasticall affaires to the civill ●ist●ibu●ions , and alo●ments of the po●●tical state of things in those dayes ; nor . insist much farther on the exceeding dissimili●ude and inconf●●mity that is between the expressions concerning church officers , and 〈…〉 these epistles ( whence ever they come ) and those in the w●●tings of unquestionable credit , immediately before , and after them , as also the u●ter silence of the scripture in those things , wherewith they so abound . the epistle of clemens , of which mention was made before , was wri●ten for the composing and quieting of a division and distemper that was fallen out in the church of cor●n●h . of the cause of that dissention that then miserably rent that congregation , he informes us in that complaint , that some ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) were wrongfully cast from the ministry by the mult●●u●e , and he tells you , that these were good honest men , and faithfull in the discharge of their du●y ; for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though they were unblameable both in their conversation and ministry , yet they removed them from their office : to reprove this evil , to convince them of the sinfulnesse of it , to reduce them to 〈◊〉 right understanding of their duty , and order , wal●…ing in the fe●low●hip of the gospel , what course doth he proceed in ? what arguments doth he use ? he min●s them of one god , one ch●●st , one b●d● , one faith ; tels them that wicked men alone use such wayes and practices , bids them read the epistle of paul formerly written to them upon ●cc●sion of another division , and to be subject to their own elde●s ; and all of them leave off contending , quietly doing the things which the people , o● the body of the church commanded now had this person w●i●ing on this occasion , using all so●ts of arguments , artificial , o● in●r●●ficial 〈◊〉 his purpose , been baptised into the opinion and esteem of a single episcopal ●uperintendent , whose exultation seems to be the design of much which is said in the epistles of ignatius , in the sense wherein his words are usually taken , would yet never once so much as bid them be subject to the bishop , that resemblance o● god the father supplying the place of chrrst , nor o●… them h●w●…er●ib●e a thing it was to disobey him , nor paw●d his soul ●or theirs , that should submit to him , that all th●● obeyed him w●r safe , all that disobeyed him were rebellious , cu●sed , and separated ●…m g●d . what apology 〈◊〉 be made for the weaknesse and ignora●ce of that holy m●…yr , if we sh●ll suppos● him to have had apprehensions like those in there epistles of ●h●● sacred order , for omitting those all-conq●e●ing ●e●sons , which they would have supplyed him with●ll , to his purpose in han● , and p●●ching on arguments every w●y lesse usefull and c●gent . but i say i shall not insist on any such things as these , but onel● . i say there is not in any of the doctor 's ex e●p●a from those epistles , not in any passage in 〈◊〉 , any mention , or the least intimation of any church wherunto a●y bishop was related , but such an one , as whose members met altoge●her in one place , and with th●i● bishop disp●sed and ordered the 〈◊〉 of the church . such was that whereunto the h●l● martyr was rela●ed ; such were those neighbou●ing churches that sent bishops and e●…s to that church : and when the doctor proves the contrary , ●rit m●h●…magn●● apollo : from the churches and their stat● and constitution , is the state and condition of their officers , and their ●●lation to them ●…en let that be manifested to be such from the appointment of jesus christ to his apostles , or de facto in th● d●yes ●f ignatius , o●… be●ore the contempe●a●ion o● ecclesiastical ●ff●i●es occasiona●●y , or by ch●…ce , to the civil constitution of cities ●nd provinces in these dayes , as woul● , 〈◊〉 possibly c●uld beare a 〈…〉 diocesan , metropolitica● hierarchi● , and this controversie will be at an end : when this is by any attempted to be demonstrated ▪ i desire i● may not be wi●h suc●●●ntences as that u●ged by our doctor from epist . ad ephes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the expression in it concerning christ being unsound , unscriptural , concerning bishops , unintelligible , or ridiculous . . how unwilling the writer of this preface ( therein to shew the judgement of antiquity concerning perseverance ) hath been to goe out of that his way , the large animadversions , which he hath afforded episcopacie , ignatius , and me , will sufficiently demonstrate : as it is , the sooner he shall now return to his rode againe , the more tolerably easie it will be for the reader , and me , and therefore i shall endeavour to make as much haste as he , and neither take any notice of what hath been said in the dissertations for proof of episcopacie , but yield , that if it appear , that there were none but particular independent congregations in ignatius's time , i have then produced no testimony from him by which the prefacer may be concluded , though as far as concerns blondel , who went upon distant hypotheses , all that i said may have been in full force against them . . his second consideration concerning the degenerating of christs institutions concerning church administrations in the management of succeeding churches , and the principle of that degeneration the working of the mysterie of iniquity , and the occasion of that again , the accommodation of ecclesiastical affairs to the civil distributions ( which is in effect that the apostles erecting mother-churches in chief cities , where they first preacht , as at jerusalem to all judaea , antioch to all syria , &c. was a special occasion of , and advantage to the working of the mysterie of iniquitie ) is that which in the several degrees of it might yield large discourse , the mysterie of iniquity , in st. paul , being remote enough from this ; and distributions of churches , such as were most commodious , far enough from having either iniquity or mysterie in them . but i shall readily transcribe his patterne , & as he hath not , neither shall i infist on it . . the third , on which he will not insist much farther , was competently insisted on before , in comparing clement's two orders in the church ( and the like in st. paul ) with ignatius's three . but the design of returning to it again , was to offer one argument more , which had not formerly been made use of , and i must not let that fall to the ground : it is this , that if the bishop had been in that esteem in clement ' s time , in which these epistles set him out , as the resemblance of god the father , he would certainly have bid them be subject to him , and used that as an argument to compose the sedition , of which he wrote unto them . . but . it is certain that negative arguments prove nothing , there might be bishops in clement's dayes , and the power due to them as great , as that which would intitle them to the image of god the father , and yet the sedition being raised against the bishops themselves , and the question being not concerning the order , but the persons , who should be advanced to it , the mention of the dignitie of the order , or of the due subjection to it , might be no proper way of appeasing that sedition , nor , as such , chosen to be made use of by clement . . secondly : we know that next the obligations to peace , &c. the first and principal argument used by clemens , was the institution of these their bishops by the apostles , and the dignity of that order being such , that the apostles foresaw the contentions that would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the dignity or name of it , he tels them that the apostles had made a list of successors in each church , presuming , and not needing more particularly to tell them , that this was an high aggravation of their crime , in throwing those out , whom god had thus particularly set over them and i know not that ignatius would or could upon his hypotheses , have argued stronger to his purpose . . what the prefacer addes by way of flourish , i shall not need to attend to : by this brief account 't is cleare , though clemens mentions but two orders , and ignatius three , yet bishops may have been in equal esteem with both of them . and that is all that i need reply , to that which , he saith , is one of the such things which he will not insist on . . the fourth thing , on which he is resolved to insist , and inlarge his digression , is , that which i had thought had been already newly insisted on ( and , i hope , compently answer●…d ) that in all the epistles there is no intimation of any church whereunto any bishop related , but such an one as whose members met altogether in one , and with their bishop disposed and ordered the affairs of the church . and so on to the same purpose , and i shall be magnus apollo , if i shew him any . . now i am perswaded , . that it already appears sufficiently , that the [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the members of each church meeting together in prayer , is no proof , that to them bel ●ged in the least , to dispose and order the affairs of the church , and yet besides , that nothing hath yet been pretended for it out of ignatius , unlesse it be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nothing on their own heads , in the same place , which is much remoter from that purpose . . beyond this it hath appear'd farther , that the office of all members under the bishop was by ignatius's doctrine to obey their superiours , to live under subjection , and that is not to dispose , or order . and the places so long insisted on out of clemens also , have , i hope , appear'd to infer nothing to that purpose . . secondly : 't is as certain that i have * already performed this task laid on me by him , and shew'd him that ignatius , as bishop of antioch , the metropolis , is call'd bishop and pastor of the church of syria , and some other the like passages , which directly inferre what he requires me to inferre , and so that i have thus much title to his favour , and should not be put off to a poetical expression for my reward . . as for the condition he interposeth , that i must shew this before the contemperation of affairs to the civill constitutions of cities & provinces , i confesse that to be a rigorous condition , and such as unlesse i be released from that restraint , i shall be utterly disabled to perform my task : for he cannot but know , that it is my affirmation that , at the first planting of the churches , the apostles thus contemper'd the ecclesiastick to the civil distributions of citie● and provinces , having no power of making new cities or provinces , any more than of constituting new nations , and yet planting their churches , and constituting bishops in ●ities ( and thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in every city , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in every church , is all one in the sacrea style ) which must necessarily inferre that the ecclesiastical agreed with the civil distributions and truly how the church was order'd before the apostles planted it , i have not the curiosity to inquire . . a second condition he is also pleased to lay on me by way of farther restraint , to make my obedience yet more difficult . that my proofs must not be such as is that testimony urged by me from the epistle to the ephesians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ] this passage it seems hath not found favour with him , the first part of it is , saith he , un●ound and unscripturall , the second unintelligible or ridiculous . . but i cannot yeild to his censure in either part . for the first , let it but be considered that christ came to reveale the will of his father that whatsoever he taught , he taught from his father , & there can be no unsoundness in the expression , to say , that christ is the sentence of his father ( any more than that he is the word , or the wisdome of his father ) meaning thereby that what he delivered ▪ was his fathers sentence or good pleasure , for so in the title of the epistle to the philad : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by christs s●…e is explained immediately by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to his owne will. . and for the second , let him but read it as he may finde vossius and the arch-bishop of arm●gh read it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the appointment or sentence , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , owne will of christ , and sure it is very intelligible and far from ridiculous , even no more than this , that the bishops ordeined in all regions by the apostles , were appointed by , or by appointment of christ , as the same matter is in the epistle to the philadelphians set downe in a parallel phrase , where the bishop , presbyters and deacons are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , designed by the appointment of jesus christ . or if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be le●t out , then , reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subscri●tum , as the old latine sententia will beare , it is directly all one with the former . or if in the third place , it be read in the nominative case , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then the figure is very intelligible , that these bishops are christs ●p●…intment , christs sentence , christs will , i. e. are appointed or determined or willed by him . and so i hope there is yet nothing so very unintelligible , or at all ridicul●… in ignatius , or my testimonies from him , that i should need this c●●tion to be interposed against i produce more . chap. vii . of metropoles and metropolitans . sect. . some account of the probations produced for episcopacie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the power of metropolitans . their relations to more churches than one . an enumeration of prymates , and metropolitans . num. . having made this solemne promise , that i should be so highly rewarded in case i produced any intimation to prove , that there was any other but single particular congregations , it was now timely remembred that i had done somewhat like this already , in proving the seven angels of the seven churches in the revelation to be metropolitans , and to the consideration of that he now next proceeds , and that brings in an examination of what i have said of metropoles and metropolitans : and it begins thus , . but it may be said , what need we any more writing , what need we any truer proof , or testimony ? the learned doctor in his dissertations , dissert . . cap. . hath abundantly discharged this worke , and proved ●he seven bishops of the seven churches mentioned , rev●l . . . to have been metropolitans or arch-bishops ; so that no just cause remaines , why we should farther contend . let then the reader pardon this my utmost excursion , in this digression , to whose compasse i had not the least thoughts of going forth at the entrance thereof , and i shall returne thither whence i have turned aside . dissert . . cap. . the doctor tells us , that septem ecclesiarum angeli non ta●tum episcopi , sed & metropolitae , i e. archi-episcopi statuendi sunt , i. e principelium urbium , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad quos provinciae integrae , & in i● multarum inferiorum ●…bium ecclesiae , earumque ep●scopi tanquam ad archi●p●scopum aut metropolitanum pertinebant . the doctor in this chapter commences per saltum , and taking it for granted , that he hath proved di●cesan bishops sufficiently before , though he hath scarce spoken any one word to that purpose in his whole book ( for to prove one superintending in a church , by the name of a bishop , others acting in some kinde of subordination to him , by the name of elders , and presbyters , upon the account of what hath been offered concerning the state of the churches in those dayes , will no way reach to the maintenance of this presumption ) he sacrifices his paines to the metropoliticall archi●piscopall dignity , which as we must suppose is so clearly founded in scripture and antiquity , that they are as blind as bars and moles , who cannot see the ground and foundation of it . but first , be it taken for granted , that the angels of the seven churches are taken for the governors of those churches , then that each angell be an individuall bishop of the church to which he did belong : be it also g●anted , that they were bishops of the most eminent church or churches , in that province , or roman politicall distribution of those countreys , in the management of the government of them , i say , bishops of such churches , not u●bium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the doctor termes them ) what a●…ce is ma●e by all this to the assertation of a metropoliticall archiep●…pacy , i cannot as yet ●…is●…v●r . that they were ordinary officers of christs institution , rel●…ing in their office and ordinary discharge of it , not one●y to the particular churches wherein they were placed , but to many churches also no lesse committed to their charge , than these wherein they did reside , the officers , rulers , go ●…ors , of which churches depended on them , not onely as to their advice and counsell ; but as to their power and jurisdiction ▪ holding their place and employment from them , is some part of that , which in this undertaking is incumbent on our doctor to make good , if he will not be supposed to prevaricate in the cause in hand . . being here called out anew to the maintaining of what i had said in the dissert : concerning metropoliticall churches , and bishops , and having so lately been ingaged in the same taske by the exceptions of the london-ministers , and many objections , which here in the processe of this discourse are lightly proposed , being by them formerly made , and accordingly answer accommodated to them , and yet farther , the maine thing which is here done , being to set downe many latine passages , out of the dissert : and to deem them confuted by the bare recitall of them , upon these grounds i doe not foresee that there will be any necessit● of making any large returnes to this last , but not concisest part of his digress●on . what had been returned to the london-ministers , the reader will finde in that vindication , cap. . sect. ( of which number , by the fault of the ●…rinter , ●e will meet with two section ) and so on for the three subsequent sections , and to the dissertation● themselves , and that vi●…ication of them , i shall willingly referre this matter ▪ yet shall i not o●…t to gather up whatsoever i shall here finde ●…ggested , which was not there punctually spoken to , and of that nature here are foure things in this paragraph . . first that in the . ch. of diss : . i commence per saltum , taking it for granted , that i had proved diocesan bishops before , though saith he , i had scarce spoken one word to that purpose in my whole booke . to this i answer , that as in the first dissertation ▪ had answered one sort of objections against episcopacy , and in the whole second diss . asserted it out of ignatius and saint hierome himselfe , so in the third , i had deduced it from christ and the apostles , and i suppose laid those grounds , and by all antiquity confirmed , and by answer of blondel's objections vindicated them , so that they were competently fitted to beare that structure of episcopacie , which i had laid upon them ; and then having in the fourth diss : added to this the visible practice of this in the hands of single governors , whether the apostles in their severa●l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or their successors the first bishops , called secundarie apostles , mentioned in the scripture , and yet more particularly in the angels of the seven churches , ( which being acknowledged to be the governors of those churches , were proved to be single governors of them , which was the onely thing in question betwixt blondel and me ) i had some reason to hope that i might be allowed to have spoken some one word to that purpose in that booke , before i came to prove those angels to have been metropolitans , which he knowes was not attempted , t●ll all this of episcopacie had been premised by me . . the reason , which he add●s in a parenthesis , why he affirmes thus expresly , that i had scarce spoken one word to prove a diocesan bishop in that booke , is the second thing i am to reply to ; for , saith he , to prove one superintending in a church by the name of bishop , others acting in some kinde of subordination to him under the name of elders and presbyters , will no way reach to the maintenance of this presum●tion . . to which i answer , that the question lying , as there it did betwixt blondel and me , there can be no doubt , but , if i have evinced the power in every church , to have been in the hands of a single bishop , and either no college of presbyters in that church , or else those presbyters subordinate to the bishop ( meaning by subordinate , subject to his power and authority over them ) i have also evinced the cause against blondel ; and this i may have leave to hope is there done , till the contrary be made appeare , and here being no offer of that , but onely a mention of the account of what hath been offered by the prefacer , concerning the state of the churches in those dayes , . that account hath already been shewn to have no force in it , . if it had , it belongs not to the controversie , as it lay betwixt me and blondel , but is as contrary to blondel● pretensions as to mine , and so still i cannot see how i fell under his animadversion in this matter , or how i commenced per saltum , in doing what there i did as regularly as i could imagine . . the third thing is , that i call the bishops of the most eminent churches , urbium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom he will have called bishops onely . but of this there can be no controversie , the fitnesse and propriety of words being to be judged from the use of them , and the case being cleare , that a metropolitan , especially a primate , was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the antient councels and * church-writings , and from them , and not from scripture , which useth no higher style for them , than of bishops and angels , it is , that i borrowed that appellation . . the last thing , that i must , if i will not be supposed to prevaricate , make good , is , that the angels of the churches related in their office not onely to the particular churches wherein they were placed , but to many churches also , no lesse committed to their charge , than these wherein they did reside , and that to power and jurisdiction , &c. . that they related to other churches besides their owne , even to all that belonged to their province , i suppose my selfe obliged to make good , and the . apostolick canon is alone able to doe it in generall , as shall anon appeare . then more particularly , that they had power of ordeining bishops , and of judging them also , is saint chrysostome's affirmation of titus , whom i suppose to be such a metropolitan in crete , that if any were made bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without the judgement and liking of the metropolitan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he ought not to be a bishop , is the sixth canon of the first councel of nice ; and what is there defined of the metropolitan's rights , besides that 't is done by . bishops , the most select of the whole christian world , and in an age very competent to passe a ●udgement of an apostolical custome , it is also vouched by them expresly as one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the antient immemorial : customes of the church . and much more to the same purpose is evident by the antient canons of the uni●ersall church , as hath in some measure been set downe ( and as farre as i can be concerned to make good , either against the presbyterian , or congregational , or p●pist way ) in a tract of schisme , chap. . sect. &c. . to this the story of those first tunes exactly accords , telling us that irenaeus by being metropolitan of lyons , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was bishop ( that sure must be interpreted metropolitan or primate ) of the diocesse sand so bishops ) that pertaine to france , and * againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had the government of the brethren ▪ i. e. the christians that belong to france . and this 〈◊〉 the scholar of polycarpe , auditor of the apostles , the● , demetrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undertooke the administration of the dioceses belonging to alexandria , and both these at the same time in commod●…'s reigne . and that whole chapur in eusebius is but the enumeration of severall such metropolitans by name , who were all at the same time , of the church of the antiochians , s●rap●●n , the eighth from the apostles , of the church of el●…us's successor , victor ; of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or as he phraseth it in the next chapter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , theophilus ; of the church in jerusalem , nar●●ssas ; of the church of corinth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , banchyllus ; and of ephesus , or , as he phraseth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , polycrates , of whom he after saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was chiefe as prime or ruler of the bishops of asia . in the same manner as afterward , saint cyprian bishop of carthage in the councel of constantinople in tru●… styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 archbishop of the region , or province of africk , which is , as to the matter of it , own'd by himselfe , epist . . and . where he mentions his province , and the extent of it . sect. . of churches in the p●●ral , and a church in the singular in the scripture . 〈◊〉 . . in pursuit of this matter of metropolitanes , he proceeds next to take notice of one observation of mine in these words . . to this end he inform●… sect . . that in the new testament there is in s●ndry places mention ma●e of church 〈…〉 ●umber , a● gal. . . thes . . . acts act 〈…〉 gal. 〈◊〉 . rev. . . sometimes of church onely 〈…〉 , as acts . , . . . acts . 〈…〉 . heb. . . ●or 〈◊〉 . ●or . ● . . thes . . . rev. 〈◊〉 . 〈◊〉 , , ● , now this is 〈…〉 beholding to the doctor for i● , no mo●e i supp●● 〈◊〉 〈◊〉 ●●und to be to it , when the reason of it shall be a li●…e w●…d ●…ed . the summe is , that the name church , in the sing●…r 〈…〉 , but where i● relates to the single congregation , in , or o●●…e c●●y or town : th●● of churches respecting ●he several church●… congregations that were gathered in any country or province : manifest then it is from hence , that there is in the new testament , no church of one denomination beyond 〈◊〉 single congregation : and where there are more , they are alway●s called churches : how evidently this is destructive to any dioce●… metropolitical officer , who hath no church left him thereby of christ's institution to be related to , another opportunity will manifest . . here is but one thing done by the prefacer , a recital of my observation in the words , just as i set it , that there is in the new testament mention sometimes of churches in the plural , sometimes of a church in the singular . . for this observation he saith , he is not beholding to me , and i shall imitate him thus far in replying , that neither is he the first that hath mistaken it , the london ministers had done before him just what now he thinks fit to doe . for having duly recited the observation , when he comes to give the summe of it , that summe is very different from the particulars ( just as by the * london . ministers it had been before ) viz. that my observation is , that the word church is never used in the singular , but when it relates to a single congregation . . here i must interpose ( as to the london-ministers i did , and to the * vindication there i referre the reader for it , and shall here recite it no farther than onely thus ) that i onely say the word church was so used in the singular for the church of one city , meaning still ( as i there expresse , and i alwayes doe , when i speak of a citie-church ) with the territorie adjoyning , whether again that be a territorie of more cities , when that which is spoken of is a metropolis , as many of those which i there mention , were , corinth , ephesus ( & all certainly , except cenchrea , being near unto , and an haven-city of corinth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith stephanus byzantinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) or whether the villages adjacent , when it is not a metropolis . but that the word church in the singular , is never used but when it thus relates to the single congregation in , or of one city , metropolis , or not metropolis , that i never said , nor thought , nor was it usefull to me to observe o● suggest any such thing . . and so being mistaken in his ground , his inference must also suddenly vanish , which he affirm'd to be so manifest , and so likewise all the advantage , which when opportunity should serve , he meant to have made of it . sect. . the meaning of provinces . philippi a metropolis . dionysius's epistle to gortyna . philip bishop of all the churches in creet . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nū . . from the mention of my observation , he goes on to examine the use which i made of it . . for the present ( saith he ) let us see what use our doctor makes of this observation sect. : saies he , ju●ae● , and the rest of the places where churches are mention'd , are the names of provinces , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quatenuus ●ae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contradistinguuntur : but if the doctor takes these words in an ecclesiastical sense , he begs that which will upon such unworthy termes never be granted him : if no more be intended but that jud●● . gala●●a , and he like names of coun●…s were provinces wherein were many churches ; smyrna . ephesus , of towns and cities wherein there was but owe , w● g●●nt h●m ▪ and how much that 〈◊〉 is to his advantage hath been intimated : and this seems to be his 〈◊〉 by his following words , pro●…rum inquam , in quibus ●…mae civ●tate● singu●… singularum ecclesiarum sede● , 〈…〉 , ●…que ecclesiae in plurali istius sive istius provinci●… ; well , what then ? ●um tamen unaquaeque civitas , cum territori● sibi a ju●ct● ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ! ) ab episcopo suo administrata , singularis ecclesia dicenda sit : id●●que quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 factum dicitur , acts , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jubetur , tit. . . tha● in every city there was a singular church in those provinces , ( i speake of those where any number were converted to the faith ) i g●●n● , for the annexed terri●…es le● the doctor take care : the●● bring one church at cor●●h , and another at cenchrea , so that ev●ry single city had its owne single church with its bishop in it , as at ●…ppi . the passage mentioned by the doctor , conc●rning the epistle of dionysius to the church of go●●yna in crete , is very little to his purpose : neither doth he call ph●l●p the bishop of that church , the bishop of all the other churches in crete , as the doctor intimates ; but the bishop of them to whom especially and eminently he wrote . . it being here , as he saith , uncertaine to him , what i meane , when i say judaea , syria , and the like are provinces , as they are contra-distinguished from those which were no more than dioceses in our mo●erne use of the word , though i thought i had spoken intelligibly enough before , yet i am most ready farther to explaine my selfe , that i meane province in an ecclesiastick sense , the severall churches of severall cities ( with their territories adjoyning to them ) altogether making up one provincial church , so styled , as meeting occasionally , or at set times at the metropolis in an assembly ordinarily called provincial , in which the bishop of the metropolis praesideth , as james at jerusalem with the bishops of all jud●a joyning with him , as i conceive the modell set downe both acts . and rev. . . by way of visional representation . . these several churches considered by themselves , are each the church in , or of such a city , and so each mentioned in the singular number , but being considered all together , though the d●… , wherein they all agree , be in the singular also . ju●… , syria , &c. ( and accordingly we have in ignatius the church of syria , both church and syria in the singular number ) which , as comprehensive of all the severals in it , i call a province ( as men have generally done before me ) yet the severals so comprehended , are oft mentioned in the plural , the churches of judaea , &c. this is the observation , and being , as 〈◊〉 thought , evidenced by the instances there made , i did not thinke it could want farther proofe , or be lyable to be censured as that fallacie of begging the question on such termes , as ●…e is pleased to thinke unworthy . . at the present , all that i had there to say in the * dissertations being onely this , the rendring some reason of that differe●… of style in scripture , sometimes the churches in the plur●… sometimes in the singular , and that reason being visible , because judea had many churches in it , as many cities , and c●…rea , &c. was but one church of one city , and the territory ( though perhaps many places of ecclesiastick assemblies in that ●…uit ) this cannot be a begging of more than is made evident . all that i am by him warned t●… take farther care of , is , the territory , ( what cause he had to cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ! at the mention of it , i shall not enquire ) which i shall be mindefull to doe , when it is in any danger , or need of my care , which as yet it is not , being no way assaulted by him , and therefore ●ere is at present no place of my farther sollicitude . . what he is pleased to interpose of philippi , its being a single city with its bishop in it , he cannot but know , is , as to me , a meer begging of the question , which just then he had accused in me , some paines being taken in that dissertation , cap. . to shew that those plural bishops , were not the bishops of that one city of philippi ; to which having never offered the least word of answer , the contrary should not thus have been taken for granted by him . . one thing he addes in the close , which was a little unexpected , that the passage , concerning the epistle of dionysi●s to the church at gortyna in crete , is very little to my purpose , and that neither doth he call the bishop of that church , the bishop of all the other churches in cr●… . what truth there is in this suggestion will soon be d●…d . . and first , these are the words o● that e●… , o● the 〈…〉 of it , in e●… l. . c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . di●…us bishop of corinth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( this he should not have rendred , to the church of gortyna , but ) to the church adjacent or lying about gorty●● , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , together with the rest of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the word common to dioceses and provinces ) in crete . the controversie , i perceive , here , is not concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what that signifi●● ( but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest , how ●arre that extends , whether to all , or to some to whom he especially and eminently wrote ) and so i shall not need insist on it , else it were easie to shew , that signifying originally , ad●acence of habitation , it belongs indifferently , whether to a greater or lesse circuit , a parish ( which word comes from thence ) or adjacence of houses ; a diocess , or adjacence of parishes to a city ; a province , or adjacence of cities ( with their territories ) to a metropolis or chief city . and which of these it signifies at any time , the context must define . . so the church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must here be the whole province , relating to go●tyna the metropolis of ●rete , and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , can be no other but the rest of the ( provinces if there were more than one , or else the ) dioceses ( as we now style them ) which were in r●te ▪ and then certainly the adding of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest , to the mention of that which gortyna was the metropolis , must conclude him to comprehend all the other , beside that , which were in crete , and philip , which is there said to be bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them , in the plural , not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that about gortyna , must needs be concluded bishop of them all , which he could not be any other way , then as he was bishop of the metropolis , to which those other related . and then what could be more to my purpose than this , i confesse i know not . against this there is no word of reason offered , onely 't is said that it is not to my purpose — and so i have nothing to which i can make reply in this matter . sect. . the original of metropolitical churches . accommodation of the ecclesiastick to the civil distributions . the bishop of romes greatnesse . num. . the next thing he is pleased to examine , he calls ( i shall not debate how fitly ) my application of the forementioned observation , and from thence he expects some great advantage . . sect. . saith he , application is made of the forementioned observation : sect. . and the interpretation given of it , sect. . in these words , his sic positis , illud statim seq●●tur ut ( in imperii cognitione ) in provinci● qual b●● , cum plure , urbes ●int , una tamen primaria & principalis c●nsenda ●rat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideo dicta , cui itidem inferiores reliquae civitates subjiciebantur , ●t ●●vitat bus regiones , fic & inter ecclesias , & cathedras episcopales unam semper primariam & metropoliticam fuisse . in this section the doctor hath most ingenuously and truly given us the ●ise and occasion of his diocesan and metropolitical praelates , from the aimes of men , to accommodate ecclesiastical or church-affaires , to the state and condition of the civill government , and distributions of provinces , metropolitan cities , and chiefe townes within the severall dependencies ( the neighbouring villages being cast in as things of no great esteem , to the lot of the next considerable towne and seat of judicature ) did the hierarchy , which he so sedulously contendeth for , arise ; what advantage were aff●rded to the worke , by the paucity of believers in the villages and lesse townes ( from which at length the whole body of hea●henish idolaters were denominated pagans ) the first planting of churches in the greater cities , the eminence of the officers of the first churches in those cities , the weaknesse of many rurall bishops , the multiplying and growing in numbers and persons , of gifts , abilities , and considerable fortunes and employments in this world , in the metropolitan cities , with their fame thereby , the tradition of the abode of some one or other of the apostles in such cities and churches , with the eminent accommodation at the administration of civill jurisdiction and other affaires , which appeared in that subordination and dependency , whereunto the provinces , chiefe cities , and territories in the roman empire were cast , with which opportunities satan got by these meanes , to introduce their wayes , state , pompe , words , phrases , termes of honour of the world into the churches ; insensibly getting ground upon them , and prevailing to their dec●ension from the naked simplicity and purity wherein they were first planted , some other occasion may give advantage for us to manifest ; for the present it may suffice that it is granted , that the magnifick hierarchy of the church arose from the accommodation of its state and condition of the roman empire and provinces . and this in the instances of alter●ages that might be p●oduced , will easily be made yet fa●ther evident ; in those shamefull , or indeed rather shamelesse cont●…s , which fell out among the bishops of the third centu●ie , and downward , about precedency , titles of honour , ex●●nt of jurisdiction , ecclesiastical subjection to , or exemption from one another , the considerablenesse of their cities in the civill state of the roman empire where they did reside , was still the m●st prevalent and cogent argument in their brawles : the most notable brush , that in all antiquity we finde given to the great leviathan of rome , who sported himselfe in those gatherings together of the w●ters of people , and multitudes , and nations , and tongues , or the generall councels ( as they are called ) was from an a gument taken from theseat of the empire , being ●ixt at con●lantinople , making it become new rome , so that the bishop of the church there , was to injoy equall priviledge with him , whose lot was ●allen in the old imperiall city . . the briefe summe of what he there quotes in latine , is this , that as in the civil account , the chiefe city where there are many in a province , is the metro●olis , to which the inferiour cities are subjected ( and relate to it , as the adjacent region to the city ) so the chiefe church in a province was by the apostles designed ( which i hope is farre enough from satans introducing it ) to be a metropolitical church , on which the inferior churches and their bishops depended , and observed concord and unitie with it . this the prefacer looks on , as a speciall discovery , and having threatned what some other occasion may give advantage to manifest , he is not pleased to make any the least objection against it at this time , or to indeavour to prove that it was not thus , but is very well satisfied that it is granted , that the magnifick ( as he will style it ) hierarchie of the church arose from this accommodation of the ecclesiastick to the civil formes of distributions . . this indeed , as far as concernes every nationall church , which by this meanes is best disposed for order and unity within it selfe , is by me willingly and profestly granted , and if the reasonablenesse , that it should doe so , doe not competently vindicate it , yet supposing ( as the discourse there doth ) that the apostles themselves did generally so designe it in every region , i hope there will lye no charge against it ; and if farther then so , the observing of it proved usefull , as he saith it did , to the reducing the bishop of rome to some moderate termes , equalling another bishop to him , when the empire was removed to another seate , i know not still , why this should be such a disobligation to the prefacer , who will hardly be able to give any more moderate or lesse popish account of the immense greatnesse which that bishop by prescription of some number of years did challenge , than this of the imperial seat having been fixt at rome , and these privileges accruing to him by that meanes , & not by any investiture from christ , by succession to saint peter , as they plead , nor by appointment of the apostles in their first plantations , which now we speak of . . i have elsewhere spoken on this subject in the tract of schisme , in the latter part of chap. . and to the london ministers , cap. . sect . . and there briefly shewed the reasonablenesse of it . and here being yet nothing but promises of objections against it , it may suffice that i deferre the answering them , till they be produced . sect. . the grounds of the apostles instituting metropoles . the frame of heathen governments , and the patterns among the jewes , civil , and sacred . n●… . . next he proceeds to that which i adde , as an image of this model in the church , taken from gods direction to moses for the government of the jewes , thus , . b●…u doctor addes , sect ▪ . illud ●x jud●●rum exemplari transcripsisse apostol● vid●mur , cum mo a●… a id lege caut●m ess●t , ut judi●es & ministri●… qual●b●t civ●ta●e ordina●…ur , deut. . . ill● v●…ebus dabi●s ad ju●●…cem ( m●fis su●…ss●…m ) ●●nedrio hi●rosolym tano cinctum recurre●e ●…ntur , cap. . an●… in s●ct . . ●e p●ov●s jerusalem to have been the m●…s of th●… n●…ion , eg ●gia●… v●…o laudem ! but . the d●… presume knowes bef●…e this ▪ that those with whom he hath to 〈…〉 give him he thing in question upon his begging , or request 〈…〉 consideration and inquirie is , whether the ap●… any such modell of church order and government ▪ as is by the doctor contended for ; to this he tells you , that the apostles seeme to have done it , from the patterne of mosaical institutions in the church of the jewes ; but , doctor , the question is not , with what respect they did it , but whether they did it at all or no ? this the doctor thought good to let alone till another time , if we would not grant him upon his petition , that so they did . . this then is the doctors second argument for his diocesan and metropolitan prelates . his first was , from the example of the heathers , in their civill administrations and rule , this second from the example of the jewes not to divert into the handling of the church and political state of the jewes , as appointed by god , no● that dissonancie that is between the institution of civil magistrates , and evangelicall administrations , this is the summe of the doctors reasoning , in his , , , and . sections god in the church and among the people of the jewes , chose out one city to place his name there , making it the place where all the types and ceremonies which he had appointed for the discovery and shadowing forth of the lord iesus christ , were visibly and gloriously to be managed , acted , and 〈◊〉 forth ( ●undry of them being such , as whose typicalnesse would have been destroyed by their muliplication ) and principally on this accoun●…ing that place or city ( which was first s●… ) the seat of the kingdome , or habitation of the chiefe ruler , for the administration of justice , who appointed iudges in all the land , for the good and peace of the people , therefore the churches of iesus christ , disposed over the face of the whole world , freed from obligations to cities of mountaines , walling before god , in , and with a pure and spirituall worship , having no one reason of that former institution , in common with the church of the jewes , must be cast into the same mould and figure ; i hope without offence i may take leave to deny the consequence , and what more i have to say to this argument i shall yet deferre ▪ . one great fallacy i am here charged to be guilty of , ( but having been oft accused of this very crime , i yet never had the ill luck to be convict by him ) that i begge the question againe , which , saith he , is onely this , whether the apostles institutea any such order , or no ? . but can this be a begging the question , when sect. . of that chapter , i expresly undertake to prove that the apostles did institute such model , and when he himselfe in the very next paragraph , expresly confesses that i proceed to prove it . . can that be said to be begged , which is undertaken to be proved , and the proofes as yet not so much as considered by him , and so certainly not invalidated ? or can a man be bound to prove his assertion , before he hath explained what he meanes by it , or upon what grounds of credibility he affirmes it ? . that which i doe in that chapter may analytically be divided into two parts , . the grounds upon which 〈◊〉 conceive the apostles thus modell'd the church , and secondly ; the proofes or testimonies by which i manifest that they did so . the question in hand being a matter of fact , whether or no the apostles instituted metropolitical churches , &c. that was to be proved or disproved onely by testimonies , and if that be not attempted to be done , but taken for granted , that were indeed a begging of the question , but a due place being reserved for that in the latter part of the chapter , i conceive it no breach of the lawes of discourse , owned and exemplified by artists , first to render the assertion credible , by proposing the grounds upon which i conceive they did it . . and those grounds were of two sorts , the known frame of the heathen governments , where they came to plant the gospel , and by attending to which they should plant it more advantagiously , and then what nazianzen saith of julian , that it was in him a wise but a wicked policy , for the reducing heathenisme among christians to appoint the heathen priests to make use of the christian observances , may be very credible , as an act of divine policy in the apostles , to make their advantage for the propagating and preserving the faith , by observing and not going contrary to the civill distributions , which they should meet with among the heathens . . secondly , the patternes of this among the jewes , and those we know , the more considerable in this , because they were there instituted by god himselfe , and because many other observances in christianity are by christ and the apostles visibly accommodated from the jewes . and againe there are two of those patterns , one in their civil managerie , judges and officers in every city , deut. . . and moses in matters of higher concernment and difficultie with 〈◊〉 san●●d●im at jerusalem ; and the other in their ecelesiastical , the three families of the levites , separated for the sacred offices , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or chiefe over them , num. . . and over them eleazer the sonne of aaron the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the chiefe of the chiefes of the levites . and the advantages of order , and unitie , and due administration of justice , which recommended those formes among the jewes , were all fit to be taken care of , and consequently were so many motives to induce the apostles to copy them out under the new testament , and to observe the like uniformity in all their plantations . . and these grounds being thus laid as a foundation , to support and fit the building , which in the remainder of the chapter was regularly , i. e. by testimony of the scripture and the antient church , superstructed on it , i cannot guesse , what i could otherwise have done in respect of the method , than what was there designed by me and truly if i did , let the proofe of the fact alone , as he saith , till another time , as long as that other time was so neer at hand , in the same chapter , in the very next section after the setting down 〈◊〉 exemplar● among the jewes , i cannot yet discerne how i have ●…nd●… in it . no man can doe two things at once , and i was free to choose my owne method , as long as 〈◊〉 neither omitted nor put off ( as the prefacer hath often done , and so now againe in the last words of this paragraph he doth ) to some other occasion , that which was so necessary to be proved there . . as for his summarie account of my discourse againe , it is very much varied from that , which those foure sections yeild , which is no more than this , that as by gods appointment to moses , there were many inferiour and superiour●ourt ●ourt ; many in the several cities of judea , and one at ierusalem , to which the inferiour related , as the mother and prime ; and as in the temple about the levites there were heads of the levites , and heads of those heads , so it would be ●…ctly parallel in the apostles to institute bishops in every city church , and metropolitanes in the chiefe cities , which as it is no argument at all to prove the matter of tact , that indeed it was so , nor by me designed for such , proposed onely as an exemplar or parallel , not as a proofe , and accordingly induced with [ ad hanc imaginem , after this image ] sect. . an [ as ] and [ so ] not a [ therefore ] ( and so there was no consequence in it capable of being denyed so againe such as it was it very much differed from that which is here set downe in italick letters , as if it were the english of my sections ( which , againe , were never set downe in english , till now that this advantage might be gain'd by it . ) . this manner of dealing , what it imports i shall not judge , but leave the prefacer to passe his owne animadversions on it . sect. . of antioch the metropolis of syria , acts . what the dependance of inferiour churches to their metropolis . the reference to jerusalem made by the church of antioch . the decrees delivered to other churches . ierusalem the grand metropolis . philos testimony . ignatius pastor , bishop of syria . the epistle to the antiochians . a testimony thence . nū . . now then he proceeds to the examination of my proofs , ( if it might have been foreseen that there were any such , the last paragraph might certainly have beene spared . ) . but , saith he , the doctor proceeds to prove , that indeed the apostles did dispose of the churches in this frame and o●de , according to the patterne of the civill government of the roman empire , and that instituted of god among the jewes . the ninth section , wherein he attempts the proof of this assertion , is as followeth . ad hanc imaginem , apostolo● ecclesias ubique disponendas curasse , & in omnbus plantationibus su●… , minorum ab ●m●…ioribus civitatibus dependentiam & subordinationem constituisse exemplis quidem plurimi● monstrari possit , illud in syriâ & cilicia patet act. . cù●●nim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illud c. . . hierosolymas referr●tur ab ecclesià 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antiochi● , cap. & . . & de● etum ab apostolis d●…ò ad eos mitteretur v. . in epistolâ quâ decretum illud co●tin●batu● , ●imul cum antiochensibus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehensos videmus v. . de●… epistolâ 〈◊〉 antioch●… eccle●i● redditâ v. . paul●s tandem & sylas syriam & cili●iam peragr●…tes v. . c. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulis civitatibus observanda tradiderunt , ut quae ad hanc antiochiae metropolin , ut ●●tidem subordina●● ecclesiae pertinerent , ut & ipsa antiochia ad hieros●ly●…as , primariam tam latae ( ut ex ph●lone p aediximus ) provinciae metropolin pertinebat , & ad ●am , ad ●…imen●am litem istam , se conferebat . this being all that the doctor hath to produce from the scripture to his purpose in hand , i have transcribed it at large ; for this being removed , all that follows , will fall of its own accord . then , the dependance on , and subordination of lesser cities to the greater , is asserted ●s an apostolical institution ; now because i suppose the doctor will not assert , nor doth intend a civil dependance , and subordination of cities , as such , among themselves , nor will a dependance as to counsell , advice , assistance , and the like supplies , which in their mutual communion , the lesser churches might receive from the greater and more eminent , serve his turne : but an ecclesiastical dependance and subordination , such as whereby many particular churches , with inferiour officers residing in them , and with them , depended on , and were in subj●ction to some one person of a superiour order , commonly residing in some eminent city , and many of these governours of a superiour order in the greater cities were in subordination unto some one of high degree , termed a metropoli●a● . and all this by apostolicall institution is that which he aymeth a● , which being a most gallant adventu 〈◊〉 , 〈◊〉 a waking generation , we shall doubtless find him quitting himselfe ●●ke a man in his undertaking . . then he tells you that the question ab●ut mosaicall rites , and necessity of their observation , was reffered to jerusalem by the single church of antioch . but how does the doctour make good this first step , which y●… if he could , would doe him no good a●…all ? it is true , that paul was now come to antioch , ch. . . and a●… that he was brought on his way by the chu●ch chap. . . bu● ye● that he breth 〈…〉 who were t●ug●t the doctrine contested about , v. 〈◊〉 . were only of the church of antioch ( when it is most certaine from the ep●…s of paul to the galatians , colo●●ians , romanes , and others , that great disturbance was raised fa●… and wide , in all the churches of the gentiles about this con●…ve●sy ) no ●ing is offered . it seems indeed that their disputes grew to the greatest heights at antioch , whither brethren from other parts and churches did also c●me , whilest barnabas and paul abode the●e , but that tha● single church ●e●erred the determining of that controversie , to them at ierusalem , exclusively to others , the doctor proves not . and it is most evident , from the returne of the answers sent by the apostles from jerusalem , ver . . that the reference was from all the churches of the gentiles , yea and all the scattered brethren , perhaps as yet not brought into the church order not onely at antioch , but also throughout sy●…a and cilicia . it is then granted what he next observes , viz. that in the answer returned from jerusalem , with them at antioch , those in syria and cilicia are joyned , the reason of it being manifest , namely their trouble about the same controversie , being no lesse than theirs at antioch . it is also granted , that as paul passed through the cities , that he delivered them the decrees to keep , that were ordeined by the apostles and elders , cap. . . and that not onely to the churches of syria , and cilicia , which he left cap. . . but also to those throughout phrygia , and the regio●s of gal●tia , ver . what now follows out of all this ? what ? but that antioch by apostolical institution was the metropolitan see of all the churches of syria and cilicia . good doctor doe not be angry ▪ but tell us how this may be proved . why doubtlesse it was so ; as antioch belonged to the metropolitan church at jerusalem , as he ●old us out of philo ( who was excellently acquainted with apostolical institutions ) what jerusalem was to the whole church and nation of the jewes , while the name of god was fixed there , we know ▪ but what was the primitive estate of the churches of iesus christ , made of iewes and gentiles , tied neither to city , or mountaine , i must be pardoned if i cannot finde the doctor making any tender of manifesting or declaring . the reasons of referring this controversie unto a determination at jerusalem , the holy ghost acquaints us with act. . . that we have no need of this metropolitical ●igment , to informe us in it . and now if we will not , not onely submit to diocesan bishops , but also reverence the grave metropolitans , standing upon such clear apostolicall institution , it is fit that all the world should count us the arrantest schismaticks that ever lived since pope boniface his time . the summe then of this doubty argument for the apostolical institution of metropolitans ( that none might ever more dare to call diocesans into question hereafter ) is this ; paul who was converted about the third or fourth yeare of caligula , five or sixe yeares after the ascension of christ , having with great successe for three years preached the gospell , went up to jerusalem with barnabas , upon the persecution raised against him at dam●scus , act. . . whence returning to the worke , he went first to tarsus , act. . . thence to antioch , where he abode one whole yeare , act. . . . and was then sent to jerusalem with the collections for the saints , about the fourth yeare of claudius , ver . . thence returning againe to antioch , he was sent out by the command of the holy ghost more eminently , and peculiarly than formerly for the conversion of the g●●tile● , act. . , , ▪ in this undertaking in the space of a yeare or two , he preached and gathered churches ( whereof expresse mention is made ) at salamis , act. . . in the isle of paphos , ver . . at perga in pamphylia ver . . at antioch in pisidia , ver . . a● ico●ium , cap. . . at ly●tra and derbe , ver . . and at perga . in all these places gathering some believers to christ , whom before they returned to antioch , he visited all over the second time , and setled elders in the severall congregations , chap. , , . in this journey and travel for the propagation of the gospell , he seems in all places to have been followed almost at the heels , by the prosessing pharisees , who imposed the necessity of the observation of mosaical ceremonies upon his new converts ; for instantly upon his return to antioch , where during his absence , probably they had much prevailed , he falls into dispute with them , chap. . . and that he was not concer'd in this controversie , onely upon the account of the church of antioch , himselfe informes us , gal. . . affirming that the false brethren , which caused those disputes and dissensions , crept in to spye out his liberty , in his preaching the gospell among the gentiles , ver . . that is in the places before mentioned , throughout a great part of asia . for the appeasing of this difference , and the establishing of the soules of the disciples , which were grievously perplexed with the imposition of the mosaical yoke , it is determined that the case should be resolved by the apostles , act. . . partly because of their authority in all the churches , wherein those , who contended with paul , would be compelled to acquiesce , and partly because those judai●ing teachers pretended the commission of the apostles for the doctrine they preached , as is evident from the disclaimu●e made by them , of any such commission or command , ver . . upon pauls returne from the assembly at jerusalem , wherein the great controversie about iewish ceremonies was stated and determined , after he had in the first place delivered the decree and apostolical salutation by epistle to the church at antioch , he goes with them also to the churches in syria and cilicia , ●xpressed in the letter by name , as also to those in pamphilia , pisi●ia , derb● ; lystra , iconium , &c. ch●p . . , , , . and all the churches which he had gathered and planted in his ●ravels through asia , whereunto he was commanded by the holy ghost , act. . , . things being thus stated , it necessarily followes , that the apostles had instituted diocesan and metropolitan bishops . for though the churches were so small , and thin , and few in number , that seaven years after this , may we believe our doctor , the apostles had not instituted or appointed any elders or presbyters in them , viz. when paul wrote his epistle to the philippians , which was when he was prisoner at rome , as appeares , cap. . , , . cap. . . about the third yeare of n●ro , yet that he had fully built and setled the hierarchicall fabrick contended for , who once dares question ? audacia — creditur à multis ●iducia . but if this will not doe , yet ignatius hits the nayle on the head , and is ready at hand to make good whatsoever the doctor will have him say , and his testimony takes up the sense of the two n●xt following sections , whereof th● fi●st is as follows . hinc dicti ig●atiani ratio constat in epistolâ ad romanos , ubi ille antiochia ep●…scopus se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , past●●em eccl●siae quae ●st in syria app●lle●●um ad antiochiam , s●il . ut ad me●…opolin su●m tota syria pertineret . sic & author epistolae ad antio●he●os 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cam i●scrib●●s , totam ●yriam ●jus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse conclud●t . but yet i feare the doctor will finde he hath need of other weapons , and other manner of assistance to make good the cause he hath undertaken . the words of ignatius in that epi●●●e to the r●mans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : because he recommen●s to them that particular church in syria , wch by his imprisonment was deprived of its pastor therefore without doubt he was a metropolitical arch-bishop . tity●e tu p●… &c. but the doctor is resolved to car●y his caus● , & therefore being forsaken of all faire and honest meanes , from whence he might hope for assistance or success● , he tryes ( as saul the wi●ch at en●●● ) the counterfeit , s●…ious title , of a counterfeit epistle to the antiochians , to see if tha● will speake any comfor●able words , for his relief or no. and to make sure worke , he causes this gentleman so to speake , as if he intended to make us believe that syria was in antioch , not anti●ch in syria , as in some remote p●rts of ●he world , they say they inquire whether london be in england , or england in london , what other sence can be made of the words as by the doctor transcribed ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the church of god dwelling in syria which is in a●tioch : now if thi● be so , i shall confesse it is possible we may b● in more errors than one , and that we much w●nt the learned doctors assistance for o●r information ; the words themselves , as they are used by the worship●ull writer of that epistle , will sca●ce furnish us with this learned and ra●e notion , they are at length , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( fo● so he ●i●st opens his mouth with a lye ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , w●at is here more expressed , than that th● l●tter passage is ●est●●ct●ve of what went be●ore , was spoken of its ●esidence i● sy●i● , wi●● reference to the name of christian , fi●st given to the d●sciples in th●… place , i know not ; and therefore it is most certaine that the apostles in st●…uted metr●politan archbishops , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . the large transcripts of the latine sections being the foundation of his whole insuing discourses , it is a litle necessary they should be made intelligible to all , to whom the confutation of them is addrest : this i shall be content to doe fo● him ; and the plaine english is this . . according to the image of the civil government among the jewes , and the like againe in their temple ( foremention'd ) the apostles appeare to have disposed of churches every where , and in all their plantations to have constituted a subordination and dependance of the churches in the infer●…r cities , to those in the chief or metropoles . an example of th●● we have in the story of the acts , concerning syria and ci●●cia , and the severall cities thereof , in relation to a●tioch t●● metropolis , for when the question act. . . was referred and brought to jerusalem from the church ( peculiarly ) of antioch . ●ap . . . and . and the decree of the councel returned to them by whom the question was proposed , i. e. to the church of antioch , ver . . yet in the epistle in which that decree was contained , we finde the brethren through syria and cil●cia , i. e. all the christians of that province , to be express●d and joyned with those of antioch , ver . . and after , when that decretal epistle was delivered to the church of anti●ch , ver . . paul and sylas went over syria and cilicia , ver . , . and as they went , they delivered to every city the decrees of the councel , c. . . which is an evidence , that the churches of those cities , related either immediately to antioch , or , as antioch it self did to jerusalem , and were in subordination to it , as to the principal metropolis , of so wide a provinc● , according to that of philo , that ierusalem was in his time the metropolis not of judea alone , but of many other regions , in respect of the colonies , which is sent out of the jewes that dwelt in the●… , naming syria & cilicia & divers others . . what is here said , may be divided into two branches , one concerning the cities of syria as relating to antioch , the other concerning antioch it selfe and other cities , relating to jerusalem : the latter is mentioned incidentally ; the former is it , which was proposed for the example to testifie the apostles distributions , and the plaine story of the acts seemed to me to manifest it fully , that the churches of the inferior cities of syria &c. related to antioch as to the metropolis ; and the matter also being farther cleare by all ecclesiastick writers , which make antioch the metropolis of syria , i gave a tast thereof out of ignatius's epistle to the romanes , who being the known bishop of antioch , setled there by the apostles , calls himself pastor ( as elsewhere bishop of the church in syria . and so the antient writer of the epistle to the antiochians under ignatius's name , ( but none of those which we receive from polycarps collection ) hath these words in his inscription . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ to the church of god which is at antioch , lying together in syria , making syria to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or province , of which antioch was the metropolis . . the same is after manifested of other chief cit●es , rome , alexandria , gortyna in crete , and the seven churches of asia , and the plain words of the three councels forementioned , which devolve the whole businesse o● the rights of metropoles to their first plantations . and of all these there is not one word replyed , save onely what concernes rome and alexandria . to those two , we shall come in the next section , but in this i am to consider what he hath to object to the severa● proofes concerning the church of antioch , being as i conceive it manifest , a metropoliticall church in the apostles times . . and first it seems i must define , what i meane by this dependence and subordination of inferiour churches to their metropolis . and i shall doe it , in my owne words , not in his , for they are very obscure , . i meane by inferiour churches , the severall churches in the severall lesser cities with the region adjoyning , administred and governed each of them by the bishop of each such lesser city-church , and his officers under him . . by the metropolis , i meane the church of the chiefe city of that region or province , and such , say i , was the church of antioch in respect of syria . . by the subordination and dependence of the inferiour to the metropolis , i meane not any inferiority of order and dignity , nor a dependence onely as to counsel and advice and mutual communion , but an inferiority of pow●r in many things , which the apostles left not to the bishops of the inferiour cities , but reserved to the metropolitanes . to this purpose the th . apostolick canon is cleare , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bishops of every nation must know their primate , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith zonaras ) and account him as the head of them , and the powers that thus belong to him , are knowne in the antient councels by the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privileges and praeeminencie● , which are proper to such , and for which even immemorial and apostolical tradition and custome is vouched by them . such as receiving accusations against , and appeales from inferiour bishops , ordeining of them , as titu● is appointed to doe through crete , and as the sixth canon of nice saith , that he that is made bishop without the metropolitan , shall not be deemed a bishop ; for this i againe referre the reader to the discourse of schism● , pag. . &c. and there to that ninth canon of the councel of an●ioch , the same in effect with the th . apostolical ●anon forementioned , where the bishops of inferiour cities are interdicted doing , without the metropolitan , any thing which is there styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. ( as is there explain'd ) where in more churches than one are concerned equally ; the bishops power extending to the administration of affaires in his owne diocesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whatsoever belongs to his diocesse , say both those canons , but things of a more forraigne nature , which belong not to the particular bishop , ratione officii , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which respect the common state of the church ( as zonoras interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) being reserved and perteining to the care of the metropolitan . . this , i suppose , sufficiently expresses , what subordination i meane , the very same which the most antient canons of the vniversal church expresse to be due from the bishop to the metropolitan , and then i shall not trouble my selfe to inquire what he meanes by [ some eminent cities , and , governors of a superior order in greater cities ] which i should have thought had been metropoles and metropolitans , had i not found them all placed by him in subordination to some one of high degree termed a metropolitan . ] and by that character being assured , that by the former he must meane no more but bishops of inferior cities , i must be content not to understand the mysterie , why they should yet be styled eminent and greater cities , and so briefly passe to the next thing . . secondly then , he will examine my plea from that passage in the acts , cap. . and the thing he dislikes is my mak●ng the question sent for resolution to jerusalem , to be referred to them by the single church of antioch . this , ●aith he , 〈◊〉 doe not prove , though if i could prove it , it would doe me no good at all . and yet , to see , in the processe of the discourse , he severally grants all the rest , and onely desires me not to be angry , but to prove that antioch by apostolical institution was the metropolitan see of all the churches of syria and cilicia , which is in effect to deny , or bid me prove the conclusion , without offering to deny above one proposition , which therefore , i must assume , will , if it be proved , inferre the conclusion , and so doe me all the good , which i pretend to expect from it . . now truly , that this question thus referred to jerusalem , was at this time , act. . . referred to it , by the single church of antioch ( but that as metropolis of all syria ) i thought sufficiently proved by the text it selfe first cited , cap. . . and . . in the former of these places , the apostles were come to antioch , as that signifies antioch the great ( to difference it from another city of that name , v. . the same which is by plinie placed in pisidia , as here also it is , ver . . ) that city peculiatly where the scripture saith they were first called christians , and whereof euodius and ignatius were constituted bishops by peter and paul , one of the jewish , the other of the gentile christians . and being there they gathered the church together , ver . . that i suppose to be the church of the city of antioch , ( or if any more , those certainly as some way relating and subordinate to antioch , which againe inferres antioch to be their metropolis ) then of antioch it followes that there they abod● , v. . and then cap . 〈◊〉 . certaine men , which came downe from iudea , infused the iudaical ritual doctrine into the brethren , who are those but the christians of antioch , where then they were ? and upon the dispute had with those iudai●●rs , v. . they determined , that sure must still be the church of antioch peculiarly , that paul and barnabas should goe to jerusalem about this question , and then ver . 〈◊〉 . they are brought on their way by the church , what church is this still , but the church cap. . . i. e. the church of antioch ? . this was my way of proofe ( designed to lay the foundation of that argument of antioch's being the metropolitical see ) that this question was referred to ierusalem from the church peculiarly of antioch . and i must hereby thinke it competently proved , unlesse some weake part be discovered in it , or some absurdity or repugnancy be objected to it ; none of which , i see , is here done . . for . as to that which is offered at , by his saying that i have not proved that the brethren that taught the doctrine contested about , ver . . were onely of the church of antioch , sure that is of no force . for as i doubt not but the same doctrine might be , and was infused into many others in galatia , colosse , yea , and rome it selfe , as he truly ●aith , and never conceived that the poyson was confined to , or inclosed within antioch , so all that is needfull to my ●ur●e , is this , that at this point of time noted acts . . the iudaizers pretensions were sollicited at antioth , and that on that particular occasion of the dispute betweene paul and them , the question was by them peculiarly referred to ierusalem . and that sure might be done by them alone , though others farre distant as well as they , either at that or some other time were disturb'd with the like scruples . . that which the prefacer here confesses , that the disputes grew to the greatest height in antioch , is a very sufficient account in this matter , why antioch peculiarly should send up to ierusalem about this question , when others , who were not so much concern'd in it , did not doe so ; and moreover the convenience of such messengers , paul & barnabas , who could say so much , from the successe they had had among the gentiles toward the deciding of the question , might both qualifie and incite them to doe it , rather than any others at this time ; and so still there is more reason why i should conceive the question referred to ierusalem , peculiarly or alone by antioch ( and not so by colosse , or rome , or galatia ) and no appearance of any thing yet produced to the contrary . . secondly , he addes , then to antioch brethren from other parts and churches also came , whilst paul and barnabas abode g●ere . to what purpose this is urged by him i know not , but this i know , that there is no mention in that story of any such , but onely of those which ver . . came from iudea , and taught the necessity of iudaizing . and of them 't is not probable that they joyned with the antiochians to referre the question to ierusalem , or if they did , i am sure the decretal epistle from the councel was not addrest to them , but to the gentile christians ver . . . and takes no other notice of them , than as of seducers ver . . and so still it appeares not of any , that they thus referred the question , but onely of the antiochians . . thirdly , whereas he concludes it most evident from the councel's answer , ver . . that the reference is made from all the churches of the gentiles , if he meane it of all other gentile churches , beside syria , and cilicia , as phrygia , galatia &c. which he after mentions , and rome , and colosse , which before he had mentioned , there is no appearance of truth in it , the text saying expressely , that it was sent to the brethren of the gentiles in antioch , and syria , and cilicia ; but if he means it of all not absolutely , but all of syria and cilicia , and not onely of antioch , then as that is the very thing observed by me , to prove that antioch was the metropolis of syria and cilicia , so certainly it is far from evidencing the contrary . i grant , nay , i make it matter of observation , that when the question was sent to jerusalem by antioch peculiarly , the decretal answer of the council is addrest , not onely to antioch , but also to all the christains of syria and cilicia , and what reason can there be for that , when the question was not , as farre as appeares , proposed by them , but onely this , that those regions depended on , and related to that church , from which the question was sent , i. e. to antioch ; which if it be but possible ( much more , if by other evidence , that out of ignatius , it be proved to be more than possible , even perfectly true ) it must thence follow , that the argument drawne from the council's answer being addrest to syria and cilicia , as well as to antioch , will no way conclude that the question was referr'd by all those , when the text , which is the onely ground of affirming ought in this matter , mentions none but the church of antioch in the referring of the question , and this other reason is so ready at hand , for the mention of more , in their giving answer to it . . fourthly : whereas he addes , that the apostles delivered these decrees , not onely to the churches of syria and cilicia , which paul left , c. . . but also to those throughout phrygia , and the regions of galatia , ver . . . 't is no where said , that they did so in phrygia , and the regions of galatia ; for the mention of the delivering the decrees being ver . . no way belongs to phrygia and galatia , which are not mention'd till ver . . nor can be farther extended than to d●rle and lystra foremention'd ver . . which we know were cities of lycaonia , act. . and neither of phrygia nor galatia . nay , . it is not necessary , that the delivering of the decrees mentioned chap. . . should belong to all the cities which had by that time been mention'd : s● . lak●'s words will be true , that as they went through the cities they delivered them the decrees to keep ] though it should be affirmed , that they delivered them onely to the churches of syria and cilicia , which they are said to confirme cap. . . as here to establish in the faith , cap. . . but these two things having been said onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to shew how farre the prefacer is from speaking demonstratively , when he is censuring others for want of that . in the third place , i shall acknowledge it very possible , and most probable , that st. paul did deliver these decrees of jerusalem to other churches beyond syria and cilicia , where he came , particularly to the churches of lycaonia , derbe and lystra , yea , and to the churches of phrygia and galatia , which no way disturbs my pretensions , because as paul that planted those churches might reasonably have care to uphold them in the truth , so in the latitude of philo's speech , all these , even phrygia and galatia also , in respect of the jewish inhabitants dispersed among them , might in the secular account refer to jerusalem as their grand metropolis . . for so saith philo , it was the metropolis of most , whither it had sent colonies , naming aegypt , phoenice , syria , and coelosyria , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others farre distant , pamphylia , cilicia , and a great deal of asia as far as bithynia and pontus ( and lycaonia , &c. are sure within this distance , nearer to jerusalem than some here named ) and then by the contemperation we speak of , of the ecclesiastick to the civil distributions , why should not they all relate to the metropolitical church at jerusalem also ? . and st. paul's delivering them these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , decrees to keep , and doing it not upon his own authority , as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his private apostolical judgement , but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , judged , and conciliarly determined by the council at jerusalem , this sure is an evidence that st. paul , that planted these churches , set them in subordination to , and dependance on the grand metropolis of those parts , that at jerusalem : which is the thing i was to prove , that these distributions were made by the apostles , that planted christianity . . but then it must still be remembred , that the cities of lycaonia and phrygia , and galatia were not named in the councils epistle , but onely syria and cilicia , and accordingly this of c. . . is no proof , i acknowledge , that these churches did belong , and were subordinate to antioch : that was to be proved not by this passage c. . . ( thus understood ) but from the inscription of the response of the council to the brethren of antioch , and syria , and cilicia , as it was before explained and cleared , and farther from ignatius his styling himself pastor of syria , who , we know , was no otherwise so , than as he was bishop of antioch , the metropolis of syria . and so still i hope the conclusion now regularly follows out of these premisses , there shortly set down , but here more largely evidenced to inferre , that antioch was by apostolical institution the metropolitan see of all the churches of syria , and cilicia . and so sure i have no temptation to be angry , nor ever discovered any part of that passion to the prefacer , and so needed not have been besought , so affectionately , not to fall into it at this time , when there is no rub in my way , no difficulty to oppose , or provoke the least degree of it , in the most ragefull . . what follows by way of scoffe at the citation from philo , as if i took him for a person well acquainted with apostolical institutions , might also , as now appeares , very well have been spared . i had brought in that testimony seasonably enough sect . . when i was speaking of the exemplar among the jews , and by it shewed that jerusalem was the metropolis to all those regions in the iewish account , and now all that i concluded in reference to that citation , was , that antioch was in the number , and then the appeale which antioch made to the council at ierusalem ( and not the testimony of philo ) was the argument on which i inferr'd the conclusion , that the church of antioch was now subordinate to the church or council at ierusalem ( which if it were , must be by the apostles institution ) as all syria in philo was to the s●nhedrim at ierusalem . . to which i shall now farther adde : if it were not so , why did the church send up paul and barnabas thither ? why did not paul , who planted christianity there , finally determine the controversie ? why did the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or elder● , whosoever they were ( the bishops of iudaea , i suppose , but it will be much more strange , if they were but the presbyters of ierusalem ) joyne with the apostles in making decrees , whereby those of antioch , and all through syria should be bound , if all this while the church of ierusalem were not their metropolis , and so had no manner of power over them ? . as to that which he saith , that the holy ghost , acts . . acquaints us with the reasons of referring this controversie to a determination at jerusalem , so that he hath no need of this ( as he will style it ) metropolitical figment , to informe him in it . i confesse i cannot reach him in it , for all that that verse informes us , is , that upon occasion of that dispute between paul and barnabas on the one side , and the iudaizers that came from iudaea , on the other side , the church determined to send up to ierusalem about this question . this onely informes us of the occasion of referring the question , whereon there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no small dispute , such , as it seems , they could not so convincingly decide within themselves , but this renders no account , why they sent and referr'd it to ierusalem peculiarly , and not to any other church , unlesse we here suppose , as i do , that ierusalem was lookt upon as their mother church . . what reason it is which the prefacer findes in that second verse , or by what medium it comes to have the force of a reason , he is not here pleased to communicate , but onely saith , the holy ghost hath there acquainted us with the reason . but in the next page he is more liberall , gives us the reasons of their sending to ierusalem , partly because of the authority of the apostles ( which were there ) in all the churches , wherein those , who contended with paul , would be compell●d to acquiesce ; partly because those iudaizing teachers pretended the commission of the apostles for their doctrine . . as for the first of these , i suppose that , taken alone , cannot be the reason , because there being but two apostles there at that time , peter and iohn , . there might be so many in some other city . . paul and barnabas being before this separated by gods command to the apostolick office , were in this respect of equal authority with them , and so in this sence the words of st. paul have truth , in relation to them , gal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they added nothing to me . . the reference is made act. . . not to the apostles alone , but to the apostles and elders , i. e. the whole council at ierusalem at this time . . the cause of the reference was not onely the contention of those who came out of iudaea , but the antiochian christians being taught , i. e. seduced by them , c. . . and accordingly the decree respected them peculiarly . and so this first reason is of no force . . for the second ; 't is true indeed , and 't is affirm'd ver . . that certaine men , which came down from jerusalem , taught the brethren , and said , except ye be circumcised , ye cannot be saved , and that may seem to be set down as the reason of their making this reference to ierusalem , because the men came from iudaea , which made it fit to inquire whether the apostles and council there were of these mens opinions : but then even this will very little advance his , or prejudice our pretensions : for this goes upon a ground which will be usefull , not disadvantageous to me , viz. that if these certain men , which came from iudaea , had been truly sent , or commissionated by the church of ierusalem , then this would have been of some force at antioch ( which it could not be , if antioch were perfectly independent from ierusalem ) and accordingly in the epistle from the council , ver . . we have these words ; for as much as we have heard , that certain , which went out from us , have troubled you , &c. to whom we gave no such commandment or commission ( so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies ) it seemed good unto us , &c. . where it is apparent that any such former commission being disclaim'd , now they send their expresse decree , not their bare counsel , or advice , or assistance , which the prefacer would allow , but , i say , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a conciliarie , dogmatical definition , by which , as it appears by the consequents , all were deemed to be obliged , which were within the circuit , of which ierusalem in the iewish account was the metropolis . and so still , this reason , if any such be discernable , act. . . confirmes my assertion instead of invalidating it . . that which next follows in the prefacer , as the summe of my argument , is very farre from being what he saith it is , either my argument , or the summe of it : my argument it is not , being quite a distant thing , a recapitulation of the whole story of st. paul from his conversion to his coming this time to jerusalem from antioch , whereas i collected nothing from any part of the whole story , but onely from this particular , the reference from antioch to jerusalem . and then what is so much larger than the particulars diffusively taken , is sure very unlikely to be the summe of them . and yet 't is a little strange , that that which is so over large a recitation , should choose to omit the one thing , whereon the whole force of my argument lyes , i. e either the reference made to jerusalem from antioch , to inferre the dependence and subordination of antioch to jerusalem , or the style of the epistle from the council , taking in syria and cilicia , as well as antioch , when the reference had been made , and the messengers●ent ●ent from antioch peculiarly . . and when he saith , that for the appeasing of the difference it was determined , that the case should be resolved by the apostles , that sure is unduly suggested ; for c. . . the reference is not made either to the apostles indefinitely , wheresoever they were , or to the apostles that were at jerusalem at that time , and to none but such , but in expresse words , to jerusalem to the apostles and elders , comprehending under the word apostles , james the bishop of jerusalem , which was none of the twelve , and yet pronounceth the decree , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i judge , or , my sentence is , v. . and by the word elders , as i suppose , all the bishops of iudaea , sitting in councel with him : and so still this is to the church of ierusalem , as the metropolis of iudaea , and in an eminent manner , of syria also , and not onely to the apostles alone , or peculiarly to be resolved by them . . the prefacer here in his haste saith , that paul goes with the decrees to the churches in pamphylia , pisidia , and by name iconium , citing c. . , , , . and all the churches which he had gathered through asia . whereas . there is no mention of pisidia , or pamphylia in those verses ( nor since , c. . . for what is said of mark 's departing from them from pamphylia , c. . . belongs to the former story ) nor of any city but of derbe and lystra , which are known to be in lycaonia . secondly ; that there is no mention of their passing through iconium , nor of the very name of the city , but once incidentally , that timothy was well reported of by the brethren that were at iconium , ver . . thirdly ; that for asia , the text saith expresly , ver . . that they were forbidden of the holy ghost to preach the word in asia , and that therefore when they had gone through phrygia and galatia , they came to mysia , &c. so that he could not well have multiplyed more mistakes in so few words , and all to make up his hypothesis , that the decree of ierusalem had no more reference to antioch , and the regions , whereof that was the metropolis , than to all those other churches , which yet if it be extended no farther than to asia it selfe , will by philo's words be interpretable of the province subordinate to ierusalem . . what remains to this head , is made up of contumelie and reproach of my audaciousnesse , with reflexion onely upon a supposition of mine , that after this time the churches were small , and thinne , and few in number , and so that of philippi was seven yeares after this , which is designed as a prejudice to my hypothesis concerning metropolitan churches so early . but to the former of these , the reproaches , i have nothing to return but my thankes ; to the latter i have answered formerly , that the smallnesse of the number of christians nothing hinders the dependence of one church upon another . see vindic. to lond. minist . chap. . sect . . numb . . and so much for the evidence out of the acts. . next he comes to my proof out of ignatius , who , say i , being bishop of antioch doth yet in the epistle to the romans call himself pastor of the church of syria . the words wherein he so styles himselfe , he sets down in the greek , and instead of translating them ( as they should be translated ) remember in your prayers the church of syria , which in stead of me hath christ for their pastor ( viz. now that he was carryed from them to his martyrdome ) he takes advantage of the readers unskilfulnesse in that language , and formes my proof into a ridiculous argument , because he recommends to them that particular church in syria , which by his imprisonment was deprived of its pastor , therefore without doubt he was a metropolitical bishop ; and then is very pleasant with his tityre t●… pat●… — — . . but would not a little sadnesse and justice have done better , and then it had been most cleare that ignatius his saying , that christ was now their pastor instead of him , must necessarily imply that he was formerly their pastor , and whose pastor was hee ? expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pastor of the church in syria ; where it is evident , that the whole church in syria , not that particular church onely of antioch , is by him supposed to be under his pastorall care , the same thing being before in the same epistle exprest in words no way lyable to misunderstanding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god hath vouchsafed or dignified the bishop of syria , calling himself bishop of syria , and so not of antioch onely . this hath been formerly cleared against all exception , and need not be here farther repeated . . there remains the testimony of the author of the epistle to the antiochians , which i vouched not as the genuine writing of ignatius , but onely as an antient writer according to the genuine in this matter . hence i am cryed out on as forsaken of all faire and honest means , and like saul trying the witch of endor , &c. but this is but ordinary style , a flourish of his rhetorick , and need not stay us to consider it ; that which follows is more to the purpose , that i make this counterfeit speak as if syria were in antioch , not antioch in syria , and here askes , what other sense can be made of the words as by me transcribed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the church of god dwelling in syria , which is in antioch , and then triumphs in this discovery . . but certainly the witch was not so contrary to a wise woman , the counterfeit author so perfect a changeling , as here he is set out to be . certainly the greek , as transcribed by me , lyes thus in the construction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the church of god which is at antioch , with this farther denomination added to it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adjacent , or lying together in syria , or allowing them the same position in english , which they have in greek , to the church of god lying together in syria , the church , or , that which is at antioch ; but taking all the words together ( of which i there onely gave the abstract ) to the church pitied by god , chosen by christ , lying together in syria , which first received the sirname of christian , the church which is at antioch — and so he may discerne it possible to make sense of these words , a very little skill in that language being sufficient to enable one to joyne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the not very remote , as well as with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the immediate antecedent . and so this leaves it clear as the day , . that antioch was believed by that author to be in syria ( not syria in antioch ) and . that syria was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or province belonging to antioch the metropolis , and that is a proof , as far as his authoritie will bear , that the apostles instituted metropolitans , and so of the very thing in earnest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was to be demonstrated . . and if this authority were not so great as the former of the true ignatius had been , yet , first , he was an antient writer , and so acknowledged ; and , secondly , one that imitated antient style , and calls himself ignatius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the known title of ignatius , by which he was condemn'd by trajane , and so , though he feign'd a person , yet did it decently , and so testifies his opinion that this was the style of ignatius's dayes , or else would not have discovered himself by using it . thirdly , his testimony added to ignatius's , and in concord with it , will not ( certainly ) take off the for●e from ignatius's . and fourthly , if this be finally reprobated , there be several more behind of scripture and the antients concerning gortyna in crete , and seven metropolitical churches in asia , and a reference to the archbishop of armagh's discourse on that subject , and passages collected out of the canons of the antient vniversal church , and no one word offer'd to be replyed to all this , which makes it very impertinent to goe about farther to confirme this assertion , which else i might doe , and for brevities sake referre the reader to frigevillaeus gautius , par. . c. . the subject of which chapter is , primates esse jure divino , that primates are by divine right . sect. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . casaubon's censure of that phrase . numb . . next he comes to examine sect. . and that one small testimony from the inscription of ignatius's epistle to the romans . before i proceed to which , i shall confesse to the prefacer , that he hath m●st an opportunitie of great rejoycing : for the truth is , in the end of sect . . there lay a passage , wherein though i affirm'd not , but onely past my conjecture ( crediderim , &c. ) yet i now , by a last reading over of ignatius's epistles , discern my self to have mistaken● for in the epistle to the magnesians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ephesians from smyrna , are not , as i conceived it possible , the smyrnaeans called ephesians , because ephesus was the prime metropolis , but the ephesians , which together with some of the church of smyrna , were sent with him from smyrna , such as burrhus mention'd in the epistle to the smyrnaeans , who appeares to be a deacon of the church of ephesus in the epistle to them , and yet is said to be sent with him by the smyrnaeans , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with other of the ephesians also . this i desire the reader now to correct in the dissertations , by blotting out that last part of * sect. . which concerns that matter . . i come now to his view of the testimony from the epistle to the romanes , and it is set downe in these words . . but to make all su●e , th● l●…ctor will no● so give ●ver , but sect. . hee addes , that ●he epigraph of the epistle to the romans g●ants him the whole case , ●hat is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ex qua ( saith he ) e●●lisiae romanae ejusque episcopo suo●… e●…iis omnibu● in ur●…ri● regione , aut p●ovi●c●â roma● a cont●nti● , p●aefe●… comp●…e vide ●u● . although i hav● spent some time in the consideration of mens conjectures o● those sub● bicarian churches , that ( as is p●…nded ) 〈◊〉 here pointed to , and the rise of the bishop of romes ju●●sdiction ●ver those churches , in a correspondencie to the civill government of the prefect o● the city , yet s● great a c●itick in the greek ●ongue as casa●●o● ex●…c ● . ad ann. . having professed that expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to ●e barbarous , and u●inte●…g●… , i shall not co●… about it . for the presidency me ●…ioned of the church i● , or at rome , that it was a presidency of ju●isdiction , and not onely in eminence of f●…h and holynesse that is in ended , ●he doctor thinks it not incumbent on him to prove : those with whom he hath to ●o are of another mind ; alt●ough by this time some a tera●… mign : be attempted ; yea , ●here was as el●where shall be shewed : and so much fo● ignatius●is ●is archie●…e . . this testimony it seemes must be throwne off upon the one score of casaubon's censure , that the expression was barb●rous and unintelligible : i must therfore examine his words , which i find exerc. . sect . . though not ad ann. . that whole book of exercitations against baronius extending no farther than the life of christ . . casa●bon's words are these ( speaking of bellarmine's collection of the roman domination from thence ) rogandi sunt ut barbaram locutionem prius nobis explicent , quam ullum ex iis verbis argumentum ducant , quae ne ipsi quidem intelligant . they that endeavour to draw these words to this purpose , are to be intreated first to explain to u a barbarous expression , before they draw any argument from those words , which they themselves d●e not indeed understand . here it 〈◊〉 true th●t casaub●n saith of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it is barbara locutio , but for the un●… , which the prefacer addes , and which seems to be expr●…n these words also , it is possible it may be a mistak● . isa●c casaubone conceived himself to have observed by many indications , that cardinal bellarmine understood no greek , he calls him a little before , hominem graecarum literarum prorsus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a man utterly unskill'd in the greek learning ; adding , that all his works , especially that which hee last wrote , demonstrate it . and why may not the [ ne ipsi quidem intelligunt ] be thus meant by him , that bellarmine was very unsit to make collections out of a gre●… , which 't was certain he did not understand . 〈…〉 i am sure he had before said of him expresly , concerning the writings of dionysius areopagita , est quidem ridicula plane res — it is a very ridiculous thing for one that hath n● greek to ●ffer to jud●e of a greek author . which being granted of that cardinal , i should yet well have hoped , that the prefacer , who hath so much greek in this preface , and very little of it translated , might himselfe have been able to understand such plaine words ( for , of the words it is that casaubone speaks , not of the full importance of them ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which presides in the place of the region of the romans . . but then , secondly , there will be little reason to doubt what the full sense also of these words is : for without disputing what casaubone saith , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not proper o● vulgar style , but in some respect barbarous , i shall yet suppose it put by ignatius ( being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , presidence ) for the latine sedes , seat , or see , which [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , place ] will , without any forcing , signifie , as when the gallican church in their epistle to eleutherius , saith of iraeneus archbishop of lyons , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if we knew that place would purchase righteousnesse to any , the meaning is , if his being bishop of so eminent a city and province would commend him — ( and accordingly peter halleix would here have it read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , throne , or seat , but hath no manuscript●o ●o favour his conjecture ) nay , if we shall observe the antient latine forms , we shall have no reason farther to deem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barbarous , than as it directly answers to the latine usage of locus , place , and that sure may be allow'd ignatius in an epistle to the romans : for in the second epistle of anacletus to the bishops of italy , we have these words , in capite provinciarum , ipsis quoque in civitatibus vel locis nostris patriarchias vel primates , &c. in the head of provinces , and in our cities or places , patriarchs , or primates were constituted . the authority of that epistle may sure be sufficient to manifest the use of a word , and then our city , and our place is all one , and that properly of a chief city or metropolis , such as here rome is contested to be . and then the sense will be as plaine as the words intelligible , that the church , to which that epistle was addrest , was the presiding church in the place , or seat of the region of the romans , i. e in the chief place , or seat , or city of that region , commonly called the suburbicarian region . and thus hath jacobu● g●tt●fred●… , a learned lawyer , and critick exprest himself to understand it , meaning by the suburbicarian region , all that in the civile not●tiae was under the administration of the prefect of the city of rome , answerable to which circuit was the primitive province of the roman bishop . and here being nothing offer'd against it , i have no occasion to give farther answer : for as to that of jurisdiction , what degree of that belonged to the primate in every province , over and above that which belonged to a bishop of an ordinary citie and territory , that hath oft been spoken to already , and need not be again repeated or inlarged on . . in the close he is pleased to adde , that by this time ( i. e. in ignatius's time , who suffer'd in trajan's time , and survived st. iohn very little ) some alteration was attempted , and if that were so meant by him , as to belong to the jurisdiction of the church of rome over other churches , which the discourse is upon , this truly might passe for pr●ttie antient , being scarce distinguishable from apostolical , and so if what was attempted , were attain'd also , 't will be very like the yielding that , which i contended from that testimony ▪ sect. . alexandria a patriarchate instituted by st. mark. this proved and vindicated . the essens in alexandria , christians , bishops among them . num. . in the next , and last place , he will passe his judgement on the evidence drawn from the storie of the church of alexandria , thus . . the ex●mp●e of alexandria is urged in the next place in these words , id●● de 〈◊〉 , de qua eusebius , mar●um 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ecclesias ( in plurali ) primum in alexandriá instituisse . ha● omnes ab eo sub nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 administrandas sus●episse anianum , neronis anno octavo idem eusebius affi●…t , quibus pat●t primariam alexandriae & patriarchalem cathed●●m fi●…sse , ad quam reliquae provinciae ill●us ecclesiae à marco plantatae , ut 〈◊〉 met op●…tica● , suam pertinebant ; doubtlesse ; for . there is no● any passage i● any a●…ent author more clearly discovering the uncertainty of many things in antiquity than this pointed to by the d●cto● in eusebius : f●… 〈◊〉 , the sending of mark the evangelist into aegypt , and his pretching the●e at alexandria , what he had written in ●h● gospel , is but a rep●●● : men said so , but what ground they had for their saying so , h●…elat●s no● . and yet we know what a foundation of many a●●e●tions , by following w●…s , his u●●or o● report is made to be . . in the very next wo●●● , the author affi●mes , and insists l●ng upon it in the next chap●er , that ph●lo's b●ok 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was written concerning the c●… conv●r●ed by mark 's preaching at alexandria , when it is notoriously known , that it treateth of the essens , a sect among the jew , amongst whose observances many things were vain , superstirious , and foolish ; u●worthy to be o●ce app●●uded as the practice of any christian in those day s ; that 〈◊〉 ph●lo , ●s far as can be g●thered , living , and dying in the jewish religion , having been employed by them with an apology to rome in the dayes of calig●l● . but . sup●●se that mark were at alexandria , and preached the gospel there , which is not improbable , and ●…ed many chu●ches in ●●at great and populous city of jewes and gentiles , and that as an evangelist the care of those churches was upon him in a ●eculiar manner ; ●ay , and adde farther , th●● after his death , as hierome●ssu●●s ●ssu●●s us , the elders ●nd presbyters of those churches c●o●●e ou●…ne among themselves to preside in their convocations and meetings . i , i say ●l ●his be supposed , what will ensue ? w●y then it is manifest tha● the● was fixed at alexandria a pa●…cha● chai● , and a metropolitical church , according to the appointment of jesus christ by his apostles , si ho● non sit probationum satis , nescio quid sit satis . if some few congregations live together in love and communion , and the fellowship of the gospel in a city , he is stark blind that se●s not that to be an archbishops see. the reason is as clear as his in the com●… , for the freedom of his wife ; sy utinam phrygiam ●x●r●m m●am ●●à mecum videam l●beran . dem. opti●a● muliere● qui lem . ●y . et quidem nepoti tuo , hujus fili● , hodi● primam mammam ded . haec . dem. hercle , vero , s●…ò , siquidem prio●am dedit , ba d●dubium qu●● em●●i aequum s●●t . m●● ob ea●● rem ? dem. ob ●am . and there is amend of the contest . the doctor indeed hath sund●y other sections added to ●h●se foregoing , wh●… as they concern times more remote from those who first received the apostolica● institutions , so i must ingeniously professe that i cannot see any thing whereon to fast●n a su●pi●ion of a proof , so ●a re as to call it into examination , and therefore i shall absolve the reader from the pena●ty of this d●gression . . it is most true that i have deduced the original of metropolitans from the first plantation of the faith in alexandria , the prime city of aegypt , and having * before spoken many things of it , i begin here with a reference to what had there been said . and for the clearing of it , it is not a●●sse that i give the reader a brief view of all . . they that write the history of that church , and are thought to write it least favourably to bishops , doe yet a●… of the records of that church , that st. mark●ound●● ●ound●● 〈◊〉 , and left ananias , or anianus patriarch there : of this eus●b us thus speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that mark first erected ●hurches in alexandri● , 〈◊〉 〈◊〉 anianus received and ruled , under th●● t●●o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the province of alexandria adding that 〈◊〉 was such a multitude of them , which upon st. mark 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first onset ▪ received the christian faith , 〈◊〉 〈◊〉 to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by 〈◊〉 most philosophical , or pious excellent m●●ner 〈◊〉 living that philo jud●us , who lived at that time , 〈◊〉 〈◊〉 ●it to write a book to describe their whole manner of 〈◊〉 . . that the same st. mark constituted 〈◊〉 so in pentapolis , is affirmed by the author of his 〈◊〉 〈◊〉 〈◊〉 accordingly the sixth canon of the first 〈◊〉 n●… appoints those churches , as also all 〈◊〉 〈◊〉 〈◊〉 lybia , to be subject to the patriarch o● alexand●● 〈◊〉 firming that so it was to be by the antient and primitive custome . . here it is evident , that by mark himself alexandria was constituted a metropolitical patriarchal see , in the hands and government of a patriarch , who by being bishop of that , had the care of the whole province , and many particular churches in it , and accordingly superintended in all of them . and this the second canon of the council of constantinople refers to , when it decrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the bishop of alexandria shall administer onely the affairs of aegypt , and this in their care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to confound the churches , disturb the order antiently observed among them . . the onely thing that i could foresee possible to be objected to this was the authority of eutychius the annalist , affirming that till the time of demetrius's patriarchate , there was no other bishop in aegypt but onely at alexandria . but to this authority it was sufficient to oppose the farre greater of eusebius , who speaking of that demetrius , saith , that after julian he undertook , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the government of the dioceses there , in the plural , which cannot be imagined to be without bishops over them . and the same is in a manner confest by eutychius himself , who saith ananias was made patriarch by mark , which he could not be , if he had no bishops under him . . and indeed philo describing the manner of these holy men i● aegypt , the christians of mark 's planting , sets downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the manner of presidencie , or rule of them who performed the ecclesiastick ministeries , and saith it was made up of * deacons and bishops , who were in the uppermost rank placed over all . . and so when † tertullian tels us of valentinus the heretick , that he had an ambition to be bishop , it is evident enough that this was in aegypt , for he was of that country ; and 't is no way probable that it was the patriarchate of alexandria , that he sued for , being , as epiphanius saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the athribitick division , which was far distant from alexandria . to which again belongs what was premised of mark 's planting churches in pentapolis , and the nicen● council giving that patriarch jurisdiction over them by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the antient , or original customs , which suppose● still that there were such churches and bishops originally from st. mark. . the matter lying thus , and being indeed in every branch thus laid in the dissertations ( if the prefacer had been at leisure to attend it ) i supposed the way clear to my conclusion . but he is pleased to make his exceptions . those he seemes to promise shall be more than one , for he begins with [ for . ] but then having branch'd that again into three parts , and so again beginning [ for first ] by that time he hath gotten through those branches , he hath forgotten what was promised to succeed his first gener●l in the division . . as it is , we have enough remaining : for his general exception being the uncertainty of things in this storie ( from whence by the way , he makes haste to conclude the clear discovery of the uncertainty of many things in antiquity , so ready he is upon all occasions to expresse his affections that way , that his conclusion is far wider than his promises ) the first that he mentions is , the sending mark the evangelist into aegypt , and his preaching at alexandria what he had written in the gospel : this , saith he , is but a report , men said so ; but what ground they had for saying so , eusebius relates not . . but . is there any thing more acknowledged , and uniformly attested in story , than this of mark 's preaching the faith ( that sure is what he had written in the gospel ) in aegypt , and particularly at alexandria ? is it doubted of by any writer ? or is there the least ground of doubting ? . secondly : eusebius being to set down a fact of former times , which he received by tradition , either from man to man , or in writing , what could he say more , than [ men said so ? ] and who ever required other ground● of narrations of notorious facts , than the common unquestioned affirmations of men ? and so , it seems , it was here : and certainly there is no cause imaginable , why any man should question this , or believe the contrary , and why following writers should not found assertions on such matters of fact , with so uncontroll'd a consent of all historians ( that speak of that churches plantation ) brought down to us , or why we prelatists should not conclude from thence , what even st. hierome himself , and eutychius , the prime favour'd authors of the presbyterians have yeelded us premisses to conclude . . his next branch of exceptions is against eusebius's affirming philo's book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have been written concerning the christians converted by mark ' s preaching , when , saith he , it is notoriously known , that that book treateth of the essens , and philo lived and dyed a jew . but certainly this no way prejudiceth eusebius's affirmation , essens we know signifie holy pious men , and christians converted to the faith by st. mark , may doubtlesse be such , and being iews by parentage , and by the example and doctrine of st. mark brought to a strict ascetick life , why might not philo describe and commend them as such , being , though a jew , yet , that we can any way discern , not any profest enemy of christianitie , which also was but judaisme reformed and hightened . . and for any vanities or follies taken notice of in that sect of the jews , ordinarily called the essens , there is no necessity that those should be found among the holy men in aegypt , described by philo , or if any reliques of them should be discern'd among them , 't would be no stranger , than that there should be some of the pharisaical leaven among other primitive christians , as it is evident by scripture that there was . . it will be very much more difficult for the prefacer to avoyd the force of many passages in that book of philo , which inclined eusebius that way , and have had the same force on many others , i shall mention but one , which is already toucht on , and belongs to our businesse in hand , their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the bishops and deacons among them , which will not be found in any sect of jews that were not christian . . his third branch is made up of concessions and liberalities ( one more than is usefull or necessary for me to have granted ) and then as if he had repeated the full force of my argument , he laughs at it , and falls into a scene of the comoedian , and so concludes in great chearfulnesse : and truly i am very glad to find him in so good humour , and although my argument might with ease have been truly and fully repeated [ viz. that st. mark planting many churches in egypt , subjected them all to the patriarch of alexandria , therefore here is an example in the apostles times of a metropolitical church constituted ] and although the argument lying thus , it be far from ridiculous , and if it were not conclusive enough , there are many more evidences of the same matter in that section of the dissertations , and as there is no word offer'd to them , so what is objected against this , hath appeard to have no force , yet i shall most willingly have the prefacer excus'd for all this , and give my plaudit to his exit , upon that one score of the obligation laid upon me , much more than upon the reader in absolving me from the penalty of this digression . errata : page . l. . r. dissertations . p. l. . r. confirmation . l. . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. into their codex . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 〈◊〉 . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . marg . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . for to be r. so . p. . l. . r. eadem . l. . r. pr●buerunt . l. . r. where . l. . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. holoander . p. . l. . r. da. blondel . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. fell . p. . l ult . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r , ●mitate . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . l. . r. couti . l. r. is his . p. . l. . r. thoms . p. . l. . r. controv . p. . l. . r. him in . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. tiberianus's . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. ( and by . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. long as . p. . l. . r. fictitious . l. ● . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. him , ignatius vir . p. . l. . r. lye just . l. . dele it . p. . l. ● . r. not . p. . l. . r. 〈◊〉 . p. . l. 〈◊〉 . r. by ignat. p. . l. ● . r. sensuū . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. either . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. 〈◊〉 . r. is . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. pretensions . p. 〈◊〉 . . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. competent . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . marg . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. reservârunt . p. . l. . r. communicanda p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. they that . p. . l. . r. seditious . l : . r. or dignity . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. addition p. . l. . r. possible neither . p. . l. . phecy ? p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. singularis . p. . l. . r. effictim . p. l . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. r. or that what . p. . l. . r. singularis . l. r is as far . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. edoctus . p . l. ● . for ) r. ] p. . l. . r. desire him . p. l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. but lye . p . l. . r. deacons , in . p. . l. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. accordingly . p. . l. . r. augustus . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l . r. sensible . l. . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. apprehensions . l . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. 〈◊〉 l. . r. city pag . i. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. validly : l . r. actions . l . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. primates . ● . r. urbium . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. apostles ; that . l. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. is styled . p. l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. ● . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . r. but one . p. . l. . r. of , which . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. above . p. . l. . after passage r in antioch . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . r. with the. l. . r. and he . p. . l. . r. patriarchas . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . finis . notes, typically marginal, from the original text notes for div a -e * praef. p. . * bibl , num. . * novell . const . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nov. . see anton. augustin . l . de ●mend . gratiani , dial. . * in praef. ad concil . toler . see gratian. d. . c. & anton . augustin . de ●m●nd . gr●tian . l. . dial . . p. . ●dit . par. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. in the volume of clements constitutions ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . numb . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * lib. . * gregor tur●ner● h●st . ●ra● lib. . 〈◊〉 . . unicum d. blondellum aut alterum fortasse inter omnes mortales wallonem messalinnm c. . sect . . pag. . pag . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , patric . junius . pag * biblioth . n. . * n. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n . biblioth . n. . * nunquid non possum tibi to●● ; vitum scriptorum ser●em commovere ignatium , polycarpu● c . ap●l pre ignat. cap. . * pag. . * see chap 〈…〉 s●… * cron. lib. . * tom. p. ▪ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † daemonia gentium deos existimans , err●s . mar● . ignat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . niceph. l. . c. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tom. . p. . * proleg●m p. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. . c. . * musonius in sto●●us p. . * cicer fam . ep. lib. . ep. . * ibidem . * dissert . . numb . . † cap. sect . . numb . . * clem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . apud euseb . l. . c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * diss . . c. . vindic . of diss c. . sect . n. . l. . decret . de con●uet c. . * pag. . p. . * resol . to the fifth quest . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pag. . † pag. . * pag . * lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * dissert . 〈◊〉 c . &c 〈◊〉 . c. . sect . . * lib. . c. 〈◊〉 ▪ † ibid. c. 〈◊〉 ▪ * edit . savi● . tom. ▪ p. . * disq●is●an pelagiana sint dogm . &c. † appendix to de antichristo . * d●… jacksons book . ch . page . * page . * cap. . sect. * euseb . l. . c. * diss cap. . sect. . &c. v●●d . lond. minist cap. . sect. . n. . * vindic. to ●●nd minist . cap. . sect . ● . * voss edit . p. . * voss . edit . pag. . * v●ss . edit . pag. . pag. . * see sect . . n. . & . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cod●… . euseb ▪ eccles . hist . l. . c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * ibid , c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ibid , c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 . 〈◊〉 . ca● . . * pag. . * pag. , , . 〈◊〉 dissert . 〈◊〉 . 〈…〉 . chap. . sect . . 〈◊〉 . . pag. . pag. ● . pag. . * diss . . 〈◊〉 . . pag. . euseb . lib. . c. . * disser . c. l●● . . c 〈◊〉 . cap. 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † cou●r . 〈◊〉 i● iuit . hae● . valent. in in●● . gospel grounds and evidences of the faith of god's elect shewing : i. the nature of true saving faith, in securing of the spiritual comfort of believers in this life, is of the highest importance, ii. the way wherein true faith doth evidence it self in the soul and consciences of believers, unto their supportment and comfort, under all their conflicts with sin, in all their tryals and temptations, iii. faith will evidence it self, by a diligent, constant endeavour to keep it self and all grace in due exercise, in all ordinances of divine worship, private and publick, iv. a peculiar way whereby true faith will evidence it self, by bringing the soul into a state of repentance / by john owen ... owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) gospel grounds and evidences of the faith of god's elect shewing : i. the nature of true saving faith, in securing of the spiritual comfort of believers in this life, is of the highest importance, ii. the way wherein true faith doth evidence it self in the soul and consciences of believers, unto their supportment and comfort, under all their conflicts with sin, in all their tryals and temptations, iii. faith will evidence it self, by a diligent, constant endeavour to keep it self and all grace in due exercise, in all ordinances of divine worship, private and publick, iv. a peculiar way whereby true faith will evidence it self, by bringing the soul into a state of repentance / by john owen ... owen, john, - . [ ], , [ ] p. printed by john astwood for william marshal ..., london : . advertisement: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng faith. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion gospel grounds and evidences of the faith of god's elect : shewing i. the nature of true saving faith , in securing of the spiritual comfort of believers in this life , is of the highest importance . ii. the way wherein true faith doth evidence it self in the soul and consciences of believers , unto their supportment and comfort , under all their conflicts with sin , in all their tryals and temptations . iii. faith will evidence it self , by a diligent , constant endeavour to keep it self and all grace in due exercise , in all ordinances of divine worship , private , and publick . iv. a peculiar way whereby true faith will evidence it self , by bringing the soul into a state of repentance . examine your selves , whether ye be in the faith , prove your selves , know ye not your own selves how that jesus christ is in you , except you be reprobates , cor. . by john owen , d. d. london , printed by john astwood for william marshal , at the bible in newgate-street ; where you may be supplyed with most of dr. owen's , dr. beverly's and mr. caryl's works . . to the reader . as faith is the first vital act that every true christian puts forth , and the life which he lives is by the faith of the son of god , so it is his next and great concern to know that he doth believe , and that believing he hath eternal life ; that his faith is the faith of god's elect , and of the operation of god , without s●me distinct believing knowledge of which , he cannot so comfortably assure his heart before god concerning his calling and election , so far as to carry him forth in all the ways of holiness , in doing and suffering the will of god with necessary resolution and chearfulness , the doing of which in a right manner , according to the tenor of the gospel , is no small part of spiritual skill ; whereunto two things are highly requisite : first , that he be well acquainted with the doctrine of christ , and knows how to distinguish the gospel from the law ; and , secondly , that he be very conversant with his own heart , that so by comparing his faith , and the fruits thereof , with the said doctrine of christ , he may some to see that as he hath received christ , so he walks in him ; all his reasonings concerning himself being taken up from the word of god , so that what judgment he passeth upon himself , may be a judgment of faith , and answer of a good conscience towards god ; for all tryals of faith must at last be resolved into a judgment of faith , before which is made , the soul still labours under staggerings , and uncertainties . the design of this ensuing treatise is to resolve this great question , whether the faith we profess unto , be true or no ? the resolution of which , upon an impartial enquiry , must needs be very grateful and advantageous to every one that hath but tasted that the lord is gracious . that the late reverend , learned , and pious dr. owen was the author , there needs be no doubt ; not only because good assurance is given by such as were entrusted with his writings , but also in that the stile and spirit running thro' the other of his practical writings is here very manifest , and accordingly with them is recommended to the serious perusal of every diligent enquirer unto the truth of his spiritual estate and condition . isaac chauncy . evidences of the faith of god's elect. the securing of the spiritual comforts of believers in this life , is a matter of the highest importance unto the glory of god , and their own advantage by the gospel . for god is abundantly willing that all the heirs of promise should receive strong consolation , and he hath provided ways and means for the communication of it to them ; and their participiation of it is their principal interest in this world , and is so esteemed by them . but their effectual refreshing enjoyment of these comforts is variously opposed by the power of the remainders of sin , in conjunction with other temptations . hence notwithstanding their right and title unto them by the gospel , they are oft-times actually destitute of a gracious sense of them , and consequently of that relief which they are s●ited to afford in all their duties , trials and afflications . now the root whereon all real comforts do grow , whence they spring and arise , is true and saving faith ; the faith of gods elect. wherefore they do ordinarily answer unto , and hold proportion with the evidences which any have of that faith in themselves ; at least they cannot be maintained without such evidences . wherefore that we may be a little useful unto the establishment or recovery of that consolation which god is so abundantly willing that all the heirs of promise should enjoy , i shall enquire , what are the principal acts and operations of faith , whereby it will evidence its truth and sincerity in the midst of all temptations and storms that may befall believers in this world : and i shall insist on such alone as will bear the severest scrutiny by scripture and experience . and , the principal genuine acting of saving faith in us , inseparable from it , yea , essential to such acting , consists in the choosing , embracing , and approbation of gods way of saving sinners , by the mediation of jesus christ , relying thereon , with a renuntiation of all other ways and means pretending unto the same end of salvation . this is that which we are to explain and prove . saving faith is our believing the record that god hath given us of his son , john . . and this is the record that god hath given unto us , eternal life , and this life is in his son , verse . this is the testimony which god gives , that great and sacred truth which he himself bears witness unto , namely , that he hath freely prepared eternal life for them that believe , or provided a way of salvation for them . and what god so prepares he is said to give , because of the certainty of its communication . so grace was promised and given to the elect in christ jesus before the world began , tim. . . tit. . . and that is so to be communicated unto them in and by the mediation of his son jesus christ ; that it is the only way whereby god will give eternal life unto any , which is therefore wholly in him , and by him to be obtained , and from him to be received . upon our acquiescency in this testimony , on our approbation of this way of saving sinners , or our refusal of it , our eternal safety or ruin doth absolutely depend . and it is reasonable that it should be so : for in our receiving of this testimony of god , we set to our seal that god is true , joh. . . we ascribe unto him the glory of his truth , and therein of all the other holy properties of his nature , the most eminent duty whereof we are capable in this world : and by a refusal of it , what lieth in us , we make him a liar , as in this place , v. . which is virtually to renounce his being . and the solemnity wherewith this testimony is entred is very remarkable , ver . . there are three that bear record in heaven , the father , the word , and the holy ghost ; and these three are one . the trinity of divine persons acting distinctly in the unity of the same divine nature , do give this testimony : and they do so by these distinct operations , whereby they act in this way and work of god's saving sinners by jesus christ , which are at large declared in the gospel . and there is added hereunto a testimony that is immediately applicatory unto the souls of believers , of this soveraign testimony of the holy trinity ; and this is the witness of grace and all sacred ordinances : there are three that bear witness on earth , the spirit , and the water , and the blood , and these three agree in one ; ver . . they are not all essentially the same in one and the same nature , as are the father , word , and holy ghost , yet they all absolutely agree in the same testimony ; and they do it by that especial efficacy which they have on the souls of believers to assure them of this truth . in this record , so solemnly , so gloriously given and proposed , life and death are set before us . the receiving and embracing of this testimony , with an approbation of the way of salvation testified unto , is that work of faith which secures us of eternal life . on these terms there is reconciliation and agreement made and established between god and men , without which men must perish for ever . so our blessed saviour affirms , this is life eternal , that we may know thee [ father . ] : the only true god , and jesus christ whom thou hast sent , joh. . . to know the father as the only true god , to know him as he hath sent jesus christ to be the only way and means of the salvation of sinners , and to know jesus christ as sent by him for that end , is that grace and duty which enstates us in a right unto eternal life , and initiates us in the possession of it : and this includes that choice and approbation of the way of god for the saving of sinners whereof we speak . but these things must be more distinctly opened . . the great fundamental difference in religion is concerning the way and means whereby sinners may be saved . from mens different apprehensions hereof arise all other differences about religion : and the first thing that engageth men really into any concernment in religion , is an enquiry in their minds how sinners may be saved , or what they shall do themselves to be saved : what shall we do ? what shall we do to be saved ? what is the way of acceptance with god ? is that enquiry which gives men their first initiation into religion : see acts . . of chap. . . micah . , , . this question being once raised in the conscience , an answer must be returned unto it : i will consider , saith the prophet , what i shall answer , when i am reproved , hab. . . and there is all the reason in the world that men consider well of a good answer hereunto , without which they must perish for ever : for if they cannot answer themselves here , how do they hope to answer god hereafter ? wherefore without a sufficient answer always in readiness unto this enquiry , no man can have any hopes of a blessed eternity . now the real answer which men return unto themselves is according to the influence which their minds are under from one or other of the two divine covenants , that of works , or that of grace . and these two covenants taken absolutely , are inconsistent , and gives answers in this case that are directly contradictory to one another : so the apostle declares , rom. . , , , , . the one says , the man that doth the works of the law , shall live by them ; this is the only way whereby you may be saved : the other wholly waves this return , and puts it all on faith in christ jesus . hence there is great difference , and great variety in the answers which men return to themselves on this enquiry ; for their consciences will neither hear nor speak any thing , but what complys with the covenant whereunto they do belong . these things are reconciled only in the blood of christ ; and how the apostle declared rom. . . the greatest part of convinced sinners seem to adhere to the testimony of the covenant of works , and so perish for ever . nothing will stand us instead in this matter , nothing will save us , but the answer of a good conscience towards god , by the resurection of jesus christ. pet. . . . the way that god hath prepared for the saving of sinners is a fruit and product of infinite wisdom , and powerfully essicacious unto its end. as such it is to be received , or it is rejected . it is not enough that we admit of the notions of it as declared , unless we are sensible of divine wisdom and power in it , so as that it may be safely trusted unto . hereon upon the proposal of it , falls out the eternally distinguishing difference among men. some look upon it , and embrace it as the power and wisdom of god : others really reject it , as a thing foolish and weak , not meet to be trusted unto ; hereof the apostle gives an account at large , cor. . , , , , , , . and this is mysterious in religion ; the same divine truth , is by the same way and means , at the same time , proposed unto sundry persons , all in the same condition , under the same circumstances , all equally concerned in that which is proposed therein : some of them hereon do receive it , embrace it , approve of it , and trust unto it for life and salvation ; others despise it , reject it , value it not , trust not unto it . to the one it is the wisdom of god , and the power of god ; to the other weakness and foolishness , as it must of necessity be one or the other , it is not capable of a middle state or consideration . it is not a good way , unless it be the only way ; it is not a safe , it is not the best way , if there be any other ; for it is eternally inconsistent with any other . it is the wisdom of god , or it is down-right folly. and here after all our disputes , we must resort unto eternal soveraign grace , making a distinction among them unto whom the gospel is proposed , and the almighty power of actual grace in curing that unbelief which blinds the minds of men , that they can see nothing but folly and weakness in gods way of the saving of sinners : and this unbelief worketh yet in the most of them unto whom this way of god is proposed in the gospel : they receive it not as an effect of infinite wisdom , and as powerfully essicacious unto its proper end. some are profligate in the service of their lusts , and regard it not ; unto whom may be applied that of the prophet , hear ve despisers , and wonder , and perish : some are under the power of darkness and ignorance , so as that they apprehend not , they understand not the mystery of it : for the light shineth into darkness , and the darkness comprehendeth it not . some are blinded by satan as he is the god of this world , by filling their minds with prejudice , and their hearts with the love of present things , that the light of the glorious gospel of christ , who is the image of god , cannot shine into them . some would mix with it their own works , ways and duties , as they belong unto the first covenant , which are eternally irreconcible unto this way of god , as the apostle teacheth , rom. . , . hereby doth unbelief eternally ruin the souls of men ; they do not , they cannot approve of the way of god for saving sinners , proposed in the gospel , as an effect of infinite wisdom and power which they may safely trust unto , in opposition unto all other ways and means , pretending to be useful unto the same end. and this will give us light into the nature and actings of saving faith , which we enquire after . . the whole scripture , and all divine institutions from the beginning , do testifie in general that this way of god for the saving sinners is by commutation , substitution , attonement , satisfaction and imputation . this is the language of the first promise , and all the sacrifices of the law founded thereon . this is the language of the scripture : there is a way whereby sinners may be saved , a way that god hath found out and appointed . now it being the law wherein sinners are concerned , the rule of all things between god and them should seem to be by what they can do or suffer with respect unto that law : no , saith the scripture , it cannot be so ; for by the deeds of the law no man living shall be justified in the sight of god , psal. . . rom. . . gal. . . neither shall it be by their personal answering of the penalty of the law which they have broken : for they cannot do so , but they must perish eternally : for , if thou lord shouldst mark iniquities , o lord , who shall stand ? psal. . . there must therefore be , there is another way , of a different nature and kind from these , for the saving of sinners , or there is no due revelation made of the mind of god in the scripture . but that there is so , and what it is , is the main design of it to declare : and this is by the substitution of a mediator instead of the sinners that shall be saved , who shall both bear the penalty of the law which they had incurred , and fulfill that righteousness which they could not attain unto . this in general is gods way of saving sinners , whether men like it or no : for what the law could not do , in that it was weak through the flesh , god sending his own son in the likeness of sinful flesh , and for sin condemned sin in the flesh , that the righteousness of the law might be fulfilled in us , rom. . , . see also heb. . , , , , , . he made him to be sin for us , who knew no sin , that we might be made the righteousness of god in him , cor. . . here unbelief hath prevailed with many in this latter age to reject the glory of god herein : but we have vindicated the truth against them sufficiently elsewhere . . there are sundry things previously required , to give us a clear view of the glory of god in this way of saving sinners : such are , a due consideration of the nature of the fall of our first parents , and of our apostacy from god thereby . i may not stay here to shew the nature or aggravations of them : neither can we conceive them aright , much less express them . i only say , that unless we have due apprehensions of the dread and terrour of them , of the invasion made on the glory of god , and the confusion brought on the creation by them , we can never discern the reason and glory of rejecting the way of personal righteousness , and the establishing this way of a mediator for the saving of sinners . a due sense of our present infinite distance from god , and the impossibility that there is in our selves of making any approaches unto him , is of the same consideration ; so likewise is that of our utter disability to do any thing that may answer the law , or the holiness and righteousness of god therein ; of our universal unconformity in our natures , hearts , and their actings unto the nature , holiness and will of god : unless , i say , we have a sense of these things in our minds , and upon our consciences , we cannot believe aright , we cannot comprehend the glory of this new way of salvation . and whereas mankind hath had a general notion , though no distinct apprehension of these things , or of some of them , many amongst them have apprehended that there is a necessity of some kind of satisfaction or atonement to be made , that sinners may be freed from the displeasure of god : but when god's way of it was proposed unto them , it was , and is generally rejected , because the carnal mind is enmity against god : but when these things are fixed on the soul by sharp and durable convictions , they will enlighten it with due apprehensions of the glory and beauty of god's way of saving sinners . . this is the gospel , this is the work of it , namely , a divine declaration of the way of god for the saving of sinners , through the person , mediation , blood , righteousness and intercession of christ. this is that which it revealeth , declareth , proposeth and tendreth unto sinners ; there is a way for their salvation . as this is contained in the first promise , so the truth of every word in the scripture depends on the supposition of it . without this there could be no more entercourse between god and us , than is between him and devils . again , it declares , that this way is not by the law or its works ; by the first covenant , or its conditions ; by our own doing or suffering ; but it is a new way found out in , and proceeding from infinite wisdom , love , grace and goodness ; namely , by the incarnation of the eternal son of god , his susception of the office of a mediator , doing and suffering in the discharge of it whatever was needful for the justification and salvation of sinners , unto his own eternal glory : see rom. . , , , , . chap. . , . cor. . , , . &c. moreover , the gospel adds , that the only way of obtaining an interest in this blessed contrivance of saving sinners , by the substitution of christ , as the surety of the covenant , and thereon the imputation of our sins to him , and of his righteousness unto us , is by faith in him . here comes in that trial of faith which we enquire after : this way of saving sinners heing proposed , offered and tendered unto us in the gospel , true and saving faith receives it , approves of it , rests in it , renounceth all other hopes and expectations , reposing its whole confidence therein . for it is not proposed unto us meerly as a notion of truth , to be assented to or denied , in which sense all believe the gospel that are called christians ; they do not esteem it a fable : but it is proposed unto us as that which we ought practically to close withall , for our selves to trust alone unto it for life and salvation . and i shall speak briefly unto two things . . how doth saving faith approve of this way ? on what accounts , and unto what ends. . how it doth evidence and manifest it self hereby unto the comfort of believers . first , it approves of it , as that which every way becomes god to find out , to grant and propose : so speaks the apostle , heb. . . it became him in bringing many sons to glory , to make the captain of their salvation perfect through sufferings . that becomes god , is worthy of him , is to be owned concerning him , which answers unto his infinite wisdom , goodness , grace , holiness and righteousness , and nothing else . this faith discerns , judgeth and determineth concerning this way , namely , that it is every way worthy of god , and answers all the holy properties of his nature : this is called the light of the knowledge of the glory of god in the face of christ jesus , cor. . . this discovery of the glory of god in this way is made unto faith alone , and by it alone it is embraced . the not discerning of it , and thereon the want of an acquiescency in it , is that unbelief which ruines the souls of men. the reason why men do not embrace the way of salvation tendred in the gospel , is because they do not see , nor understand , how full it is of divine glory , how it becomes god , is worthy of him , and answers all the perfections of his nature . their minds are blinded , that the light of the glorious gospel of christ , who is the image of god , doth not shine into them , cor. . . and so they deal with this way of god , as if it were weakness and folly. herein consists the essence and life of faith. it sees , discerns and determines , that the way of salvation of sinners by jesus christ proposed in the gospel , is such as becometh god and all his divine excellencies to find out , appoint and propose unto us . and herein doth it properly give glory to god , which is its peculiar work and excellency , rom. . . herein it rests , and refresheth it self . in particular , faith herein rejoyceth in the manifestation of the infinite wisdom of god. a view of the wisdom of god , acting it self by his power in the works of creation , ( for in wisdom he made them all ) is the sole reason of ascribing glory unto him in all natural worship , whereby we glorifie him as god ; and a due apprehension of the infinite wisdom of god , in the new creation , in the way of saving sinners by jesus christ , is the foundation of all spiritual , evangelical ascription of glory to god. it was the design of god in a peculiar way to manifest and glorifie his wisdom in this work. christ crucified is the power of god , and the wisdom of god , cor. . . and all the treasures of wisdom and knowledge are hid in him , col. . . all the treasures of divine wisdom are laid up in christ , and laid out about him , as to be manifested unto faith in and by the gospel . he designed herein to make known his manifold wisdom , ephes. . , . wherefore , according to our apprehension and admiration of the wisdom of god in the constitution of this way of salvation is our faith , and no otherwise : where that doth not appear unto us , where our minds are not affected with it , there is no faith at all . i cannot stay here to reckon up the especial instances of divine wisdom herein . somewhat i have attempted towards it in other writings ; and i shall only say at present , that the foundation of this whole work and way , in the incarnation of the eternal son of god , is so glorious an effect of infinite wisdom , as the whole blessed creation will admire to eternity . this of it self bespeaks this way and work divine . herein the glory of god shine in the face of christ jesus . this is of god alone ; this is that which becomes him , that which nothing but infinite wisdom could extend unto . whilst faith lives in a due apprehension of the wisdom of god in this , and the whole superstruction of this way , on this foundation it is safe . goodness , love , grace and mercy , are other properties of the divine nature , wherein it is gloriously amiable . god is love : there is none good but he : grace and mercy are among the principal titles which he every where assumes to himself ; and it was his design to manifest them all to the utmost in this work and way of saving sinners by christ , as is every where declared in the scripture ; and all these lie open to the eye of faith herein : it sees infinite goodness , love and grace , in this way , such as becomes god , such as can reside in none but him , which it therefore rests and rejoyceth in , pet. . . in adherence unto , and approbation of this way of salvation , as expressive of these perfections of the divine nature , doth faith act it self continually . where unbelief prevaileth , the mind hath no view of the glory that is in this way of salvation , in that it is so becoming of god and all his holy properties , as the apostle declares , cor. . . and where it is so , whatever is pretended , men cannot cordially receive it and embrace it ; for they know not the reason for which it ought to be so embraced : they see no form nor comeliness in christ , who is the life and center of this way , no beauty for which he should be desired , isa. ● . . hence , in the first preaching of it , it was unto the jews a stumbling-block , and unto the greeks foolishness ; for by reason of their unbelief they could not see it to be what it is , the power of god , and the wisdom of god , and so it must be esteemed , or be accounted folly. yea , from the same unbelief it is , that at this day the very notion of the truth herein is rejected by many , even all those who are called socinians , and all that adhere unto them , in the disbelief of supernatural mysteries : they cannot see a suitableness in this way of salvation unto th glory of god , as no unbeliever can ; and therefore those of them who do not oppose directly the doctrine of it , yet do make no use of it , unto its proper end. very few of them comparatively who profess the truth of the gospel , have an experience of the power of it unto their own salvation . but here true faith stands invincibly , hereby it will evidence its truth and sincerity in the midst of all temptations , and the most dismal conflicts it hath with them ; yea , against the perplexing power and charge of sin thence arising : from this strong hold it will not be driven ; whilst the soul can exercise faith herein , namely , in steadily choosing , embracing and approving of gods way of saving sinners by jesus christ , as that wherein he will be eternally glorified , because it is suited unto , and answers all the perfections of his nature , is that which every way becomes him , it will have wherewith to relieve it self in all its trials . for this is faith , this is saving faith , which will not fail us ; that faith which works in the soul a gracious perswasion of the excellency of this way , by a sight of the glory , of the wisdom , power , grace , and love , and goodness of god in it , so as to be satisfied with it , as the best , the only way of coming unto god , with a renunciation of all other ways and means unto that end , will at all times evidence its nature and sincerity . and this is that which gives the soul rest and satisfaction , as unto its entrance into glory upon it departure out of this world. it is a great thing to apprehend in a due manner , that a poor soul that hath been guilty of many sins , leaving the body it may be under great pain , distress and anguish , it may be by outward violence , should be immediately admitted and received into the glorious presence of god , with all the holy . attendants of his throne , there to enjoy rest and blessedness for evermore . but here also faith discerns and approves of this great , of this ineffable divine opperation , as that which becomes the infinite greatness of that wisdom and grace which first designed it , the glorious efficacy of the mediation of christ , and the excellency of the sanctification of the holy spirit , without any expectation from any thing in it self , as a cause meritorious of an admission into this glory : neither did ever any man know what it is , or desire it in a due manner , who looked for any desert of it in himself , or conceived any proportion between it and what he is or hath done in this world. hence some of those who have not this faith have invented another state after men are gone out of this world , to make them meet for heaven , which they call purgatory : for , on what grounds a man should expect an entrance into glory on his departure out of this world , they understand not . let them who are exercised with temptations and dejections , bring their faith unto this trial. and this is the case in various degrees of us all . first then , examine strictly by the word whether this be a true description of the nature and acting of saving faith. sundry things are supposed or asserted in it ; as , ( . ) that the way of saving sinners by jesus christ , is the principal effect of divine wisdom , power , goodness , love and grace . ( . ) that the design of the gospel is to manifest , declare and testify that so it is , and so to make known the glory of god therein . ( . ) that saving faith is that act , duty and work of the soul , whereby we receive the record of god concerning these things , do ascribe the glory of them all unto him , as discovering it in the way of life proposed unto us . ( . ) that hereon it proceeds unto a renunciation of all other ways , means , hopes , reliefs , in opposition unto this way , or in conjunction with it , as unto acceptance with god in life and salvation . i say , in the first place examine these things strictly by the word , and if they appear to be ( as they are ) sacred , evangelical , fundamental truths , be not moved from them , be not shaken in them by any temptation whatever . and in the next place , bring your faith to the trial on these principles : what do you judge concerning gods way of saving sinners by jesus christ , as proposed in the gospel ? are you satisfied in it , that it is such as becomes god , and answers all the glorious attributes of his nature ? would you have any other way proposed in the room of it ? can you , will you commit the eternal welfare of your souls unto the grace and faithfulness of god in this way , so as that you have no desire to be saved any other way ? doth the glory of god in any measure shine forth unto you in the face of jesus christ ? do you find a secret joy in your hearts , upon the satisfaction you take in the proposal of this way unto you by the gospel ? do you in all your fears and temptations , in all approaches of death , renounce all other reserves and reliefs , and betake your whole confidence unto this way alone , and the representation of god made therein ? herein lies that faith , and its exercise , which will be an anchor unto your souls in all their trials . and this is the first and principal ground , or reason , whereon faith , divine and saving , doth accept , embrace and approve of the way of gods saving sinners by jesus christ ; namely , because it is such as doth become him , and every way answer unto all the holy properties of his nature , which are manifested and glorified therein . and where faith doth approve of it on this ground and reason , it doth evidence it self to be truly evangelical , unto the supportment and comfort of them in whom it is . secondly , it doth so approve of this way , as that which it finds suited unto the whole design , and all the desires of an enlightned soul. so when our lord jesus christ compares the kingdom of god ( which is this way of salvation ) unto a treasure , and a precious pearl , he affirms that those who found them had great joy , and the highest satisfaction , as having attained that which suited their desires , and gave rest unto their minds . a soul enlightned with the knowledge of the truth , and made sensible of its own condition by spiritual conviction , hath two predominant desires and aims , whereby it is wholly regulated ; the one is , that god may be glorified , and the other , that it self may be eternally saved . nor can it forgoe either of these desires , nor are they separable in any enlightned soul. it can never cease in either of these desires , and that to the highest degree . the whole world cannot dispossess an enlightned mind of either of them . profligate sinners have no concernment in the former ; no nor yet those who are under legal convictions ; if they have therewithal received no spiritual light. they would be saved , but for the glory of god therein , he may look to that himself , they are not concerned in it . for that which they mean by salvation , is nothing but a freedom from eternal misery ; this they would have , whether god be or no ; of what is salvation truly , they have no desire . but the first beam of spiritual light and grace , enstates an indefatigable desire of the glory of god in the minds and souls of them in whom it is : without this the soul knows not how to desire its own salvation : i may say , it would not be saved in a way wherein god should not be glorified : for , without that , whatever its state should be , it would not be that which we call salvation ; the exaltation of the glory of god belongs essentially thereunto , it consists in the beholding and enjoyment of that glory . this desire therefore is immovably fixed in the mind and soul of every enlightned person ; he can admit of no proposal of eternal things that is inconsistent with it . but moreover , in every such person there is a ruling desire of his own salvation : it is natural unto him , as a creature made for eternity ; it is inseparable from him , as he is a convinced sinner . and the clearer the light of any one is in the nature of this salvation , the more is this desire heightned and confirmed in him . here then lieth the enquiry , namely , how these two prevalent desires may be reconciled and satisfied in the same mind ? for , as we are sinners , there seems to be an inconsistency between them : the glory of god in his justice and holiness , requires that sinners should dye and perish eternally ; so speaks the law , this is the language of conscience , and the voice of all our fears : wherefore , for a sinner to desire in the first place , that god may be glorified , is to desire that himself may be damned . which of these desires shall the sinner cleave unto , unto whether of them shall it give the preheminence ? shall he cast off all hopes and desires of his own salvation , and be content to perish for ever ? this he cannot do , god doth not require it of him ; he hath given him the contrary in charge , whilst he is in this world. shall he then desire that god may part with and lose his glory , so as that one way or other he may be saved ? bring himself unto an unconcernment , what becomes of it ? this can be no mere in an enlightned mind , than it can cease to desire its own salvation . but how to reconcile these things in himself a sinner finds not . here therefore the glory of this way represents it self unto the faith of every believer : it not only brings these desires into a perfect consistency and harmony , but maketh them to encrease and promote one another . the desire of gods glory encreaseth the desire of our own salvation , and the desire of our own salvation enlargeth and inflameth the desire of glorifying god therein and thereby . these things are brought into a perfect consistency and mutual subserviency in the blood of christ , rom. . , , . for this way is that which god hath found out , in infinite wisdom to glorify himself in the salvation of sinners . there is not any thing wherein the glory of god doth or may consist , but in this way , is reconciled unto , and consistent with the salvation of the chiefest of sinners . there is no property of his nature , but is gloriously exalted in and by it : an answer is given in it , unto all the objections of the law , against the consistency of the glory of god and the salvation of sinners . it pleads his truth in his threatnings , in the sanction of the law , with the curse annexed ; it pleads his righteousness , holiness , and severity , all engaged to destroy sinners ; it pleads the instance of god's dealing with the angels that sinned , and calls in the witness of conscience to testifie the truth of all its allegations : but there is a full and satisfactory answer given unto this whole plea of the law , in this way of salvation . god declares in it , and by it , how he hath provided for the satisfaction of all these things , and the exaltation of his glory in them , as we shall see immediately . here true faith will fix it self in all its distresses : whatever , saith the soul , be my state and condition , whatever be my fears and perplexities , whatever oppositions i meet withall , yet i see in jesus christ , in the glass of the gospel , that there is no inconsistency between the glory of god and my salvation ; that otherwise insuperable difficulty laid by the law , in the way of my life and comfort , is utterly removed . whilst faith keeps this hold in the soul , with a constant approbation of this way of salvation by christ , as that which gives a consistency unto both its governing desires , that it shall not need forgoe either of them , so as to be contented to be damned , than god may be glorified , as some have spoken ; or to desire salvation , without a due regard unto the glory of god , it will be an anchor to stay the soul in all its storms and distresses . some benefit which will certainly ensue hereon , we may briefly mention . . the soul will be hereby preserved from ruining despair , in all the distresses that may befall it . despair is nothing but a prevalent apprehension of mind , that the glory of god and a mans salvation are inconsistent ; that god cannot be just , true , holy , or righteous , if he in whom that apprehension is , may be saved . such a person doth conclude that his salvation is impossible , because one way or other it is inconsistent with the glory of god ; for nothing else can render it impossible . hence ariseth in the mind an utter dislike of god , with revengeful ▪ thoughts against him , for being what he is . this cuts off all endeavours of reconciliation ; yea , begets an abhorrency of all the means of it , as those which are weak , foolish and insufficient . such are christ and his cross unto men under such apprehensions ; they judge them unable to reconcile the glory of god and their salvation . then is a soul in an open entrance into hell. from this cursed frame and ruin , the soul is safely preserved by faiths maintaining in the mind and heart a due perswasion of the consistency and harmony that is between the glory of god and its own salvation . whilst this perswasion is prevalent in it , although it cannot attain any comfortable assurance of an especial interest in it , yet it cannot but love , honour , value , and cleave unto this way , adoring the wisdom and grace of god in it , which is an act , an evidence of saving faith. see psal. . , . yea , . it will preserve the soul from heartless dispondencies . many in their temptations , darknesses , fears , surprizals by sin , although they fall into ruining desperation , yet they fall under such desponding fears and various discouragements , us keep them off from a vigorous endeavour after a recovery : and hereon , for want of the due exercise of grace , they grow weaker and darker every day , and are in danger to pine away in their sins . but where faith keeps the soul constant unto the approbation of gods way of saving sinners , as that wherein the glory of god and its own salvation are not only fully reconciled , but made inseparable , it will stir up all graces unto a due exercise , and the diligent performance of all duties , whereby it may obtain a refreshing sense of a personal interest in it . . it will keep the heart full of kindness towards god , whence love and gracious hope will spring . it is impossible but that a soul overwhelmed with a sense of sin , and thereon ●illed with self-condemnation , but if it hath a view of the consistency of the glory of god with its deliverance and salvation , through a free contrivance of infinite wisdom and grace , it must have such kindness for him , such gracious thoughts of him , as will beget and kindle in it both love and hope , as mic. . , . psal. . . tim. . . . a steady continuance in the approbation of gods way of salvation , on the reason mentioned , will lead the mind into that exercise of faith , which both declares its nature , and is the spring of all the saving benefits which we receive by it . now this is such a spiritual light into , and discovery of the revelation and declaration made in the gospel , of the wisdom , love , grace and mercy of god in christ jesus ; and the way of the communication of the effect of them unto sinners by him , as that the soul finds them suited unto , and able for the pardon of its own sins , its righteousness and salvation , so as that it placeth its whole trust and confidence for these ends therein . this being the very life of faith , that act and exercise of it whereby we are justified and saved , and whereby it evidenceth its truth and sincerity against all temptations , i shall insist a little on the explanation of the description of it now given : and there are three things in it , or required unto it : . a spiritual light into , and discovery of the revelation and declaration made in the gospel , of the wisdom , love , grace and mercy of god in christ jesus . it is not a meer assent unto the truth of the revelation , or the authority of the revealer ; this indeed is supposed and included in it , but it adds thereunto a spiritual discerning , perception and understanding of the things themselves revealed and declared , without which , a bare assent unto the truth of the revelation is of no advantage : this is called the light of the knowledge of the glory of god , in the face of jesus christ , cor. . . the encrease whereof , in all believers , the apostle doth earnestly pray for , eph. , , , , , . so we discern spiritual things in a spiritual manner ; and hence ariseth the full assurance of understanding , to the acknowledgement of the mystery of god , and of the father , and of christ , col. . . or a spiritual sense of the power , glory and beauty of the things contained in this mystery : so , to know christ , as to know the power of his resurrection , and the fellowship of his sufferings , phil. . . faith affects the mind with an ineffable sense , taste , experience and acknowledgment of the greatness , the glory , the power , the beauty of the things revealed and proposed in this way of salvation . the soul in it is enabled to see and understand , that all the things belonging unto it are such as become god , his wisdom , goodness and love , as was before declared : and a spiritual light enabling hereunto , is of the essence of saving faith ; unless this be in us , we do not , we cannot give glory to god , in any assent unto the truth : and faith is that grace which god hath prepared , sitted and suited , to give unto him the glory that is his due ; in the work of our redemption and salvation . . upon this spiritual light into this revelation of god and his glory , in this way of saving sinners , the mind by faith finds and sees , that all things in it are suited unto its own justification and salvation in particular , and that the power of god is in them , to make them effectual unto that end. this is that act and work of faith , whereon the whole blessed event doth depend ; it will not avail a man to see all sorts of viands and provisions , if they be no way suited unto his appetite , nor meet for his nourishment : nor will it be unto a man's spiritual advantage , to take a view of the excellency of the gospel , unless he find them suited unto his condition : and this is the hardest task and work that faith hath to go through with . faith is not an especial assurance of a man 's own justification and salvation by christ that it will produce , but not until another step or two in its progress be over ; but faith is a satisfactory perswasion , that the way of god proposed in the gospel , is fitted , suited , and able to save the soul in particular , that doth believe , not only that it is a blessed way to save sinners in general , but that it is such a way to save him in particular : so is this matter stated by the apostle , tim. . . this is a faithful saying , and worthy of all acceptation , or approbation , that christ jesus came into the world to save sinners , whereof i am chief . his faith doth nor abide here , nor confine it self unto this , that christ jesus came into the world to save sinners ; that this is the holy and blessed way of god , for the salvation of sinners in general ; but he puts in for his own particular interest in that way ; it is god's way , fitted and suited , and able to save me , who am the chiefest of sinners . and this , as was said , is the greatest , and the most difficult work of faith : for , we suppose concerning the person who is to believe , ( . ) that he is really and effectually convinced of the sin of nature , of our apostasie from god therein , the loss of his image , and the direful effects that ensue thereon . ( . ) that he hath due apprehensions of the holiness and severity of god , of the sanction and curse of the law ; with a right understanding of the nature of sin , and its demerit . ( . ) that he have a full conviction of his own actual sins , with all their aggravations , from their greatness , their number , and all sorts of circumstances . ( . ) that he hath a sense of the guilt of secret or unknown sins , which have been multiplied by that continual proneness unto sin , which he finds working in him . ( . ) that he seriously consider , what it is to appear before the judgment . seat of god , to receive a sentence for eternity , with all other things of the like nature , inseparable from him as a sinner . when it is really thus with any man , he shall find it the hardest in the world , and clogged with the most difficulties , for him to believe that the way of salvation proposed unto him , is suited , fitted , and every way able to save him in particular ; to apprehend it such , as none of his objections can rise up against , or stand before . but this is that , in the second place , that the faith of god's elect will do : it will enable the soul to discern and satisfie it self , that there is in this way of god , every thing that is needful unto its own salvation . and this it will do , on a spiritual understanding , and due consideration of ( . ) the infiniteness of that wisdom , love , grace and mercy , which is the original of soveraign cause of the whole way , with the ample declaration and confirmation made of them in the gospel . ( . ) of the unspeakable glorious way and means for the procuring and communicating unto us of all the effects of that wisdom , grace and mercy , namely , the incarnation and mediation of the son of god , in his oblation and intercession . ( . ) of the great multitude and variety of precious promises , engaging the truth , faithfulness and power of god , for the communication of righteousness and salvation from those springs , by that means . i say , on the just consideration of these things , with all other encouragements wherewith they are accompanied , the soul concludes by faith that there is salvation for it self in particular , to be attained in that way . . the last act of faith in the order of nature , is the souls acquiescency in and trust unto this way of salvation for its self , and its own eternal condition , with a renuntiation of all other ways and means for that end. and because jesus christ in his person , mediation and righteousness , is the life and center of this way , as he in whom alone god will glorifie his wisdom , love , grace and mercy ; as he who hath purchased , procured and wrought all this salvation for us , whose righteousness is imputed unto us for our justification , and who in the discharge of his office doth actually bestow it upon us , he is the proper and immediate object of faith , in this act of trust and affiance . this is that which is called in the scripture believing in christ , namely , the trusting unto him alone for life and salvation , as the whole of divine wisdom and grace is administred by him unto those ends. for this we come unto him , we receive him , we beleive in him , we trust him , we abide in him , with all those other ways whereby our faith in him is expressed . and this is the second ground or reason whereon faith doth close with , embrace and approve of god's way of saving sinners ; whereby it will evidence it self , unto the comfort of them in whom it is , in the midst of all their trials and temptations . thirdly , faith approves of this way , as that which makes the glory of god in the giving , and the sanction of the law , to be as eminently conspicuous , as if it had been perfectly fulfilled by every one of us in our own persons . the law was a just representation of the righteousness and holiness of god ; and the end for which it was given , was , that it might be the means and instrument of the eternal exaltation of his glory in those holy properties of his nature . let no man imagine that god hath laid aside this law , as a thing of no more use ; or , that he will bear a diminution of that glory , or any part of it , which he designed in the giving of it . heaven and earth shall pass away , but no jot or little of the law shall do so . no believer can desire , or be pleased with his own salvation , unless the glory of god designed by the law be secured . he cannot desire that god should forgo any part of his glory that he might be saved . yea , this is that on the account whereof he principally rejoyceth in his own salvation , namely , that it is that wherein god will be absolutely , universally and eternally glorified . now in this way of saving sinners by jesus christ , by mercy , pardon , and the righteousness of at other , of all which the law knows nothing , faith doth see and understand how all that glory which god designed in the giving of the law , is eternally secured and preserved entire , without eclipse or diminution . the way whereby this is done is declared in the gospel ; see rom. ● . , , . chap. . , , . chap. . , . hereby faith is enabled to answer all the challenges and charges of the law , with all its pleas for the vindication of divine justice , truth and holiness : it hath that to offer which gives it the utmost . satisfaction in all its pleas for god : so is this answer managed , rom. . , , . and this is the first way , whereby the faith of gods elect doth evidence it self in the minds and consciences of them that do believe , in the midst of all their contests with sin , their trials and temptations , to their relief and comfort , namely , the closing with , and approbation of gods way of saving sinners by jesus christ , on the grounds and reasons which have been declared . the second evidence of the faith of god's elect. the second way whereby true faith doth evidence it self in the souls and consciences of beleivers , unto their supportment and comfort under all their conflicts with sin , in all their trials and temptations , is by a constant approbation of the revelation of the will of god in the scripture , concerning our holiness , and the obedience unto himself which he requireth of us . this faith will never forgo , whatever trials it may undergo , whatever darkness the mind may fall into : this it will abide by in all extremities . and that it may appear to be a peculiar effect or work of saving faith , some things are to be premised and considered : . there is in all men by nature a light , enabling them to judge of the difference that is between what is morally good , and what is evil , especially in things of more than ordinary importance . this light is not attained or acquired by us ; we are not taught it , we do not learn it : it is born with us , and inseparable from us : it prevents consideration and reflection , working naturally , and in a sort necessarily , in the first actings of our souls . and the discerning power of this light as to the moral nature of mens actions , is accompanied inseparably with a judgment that they make concerning themselves , as unto what they do of the one kind or other , and that with respect unto the superiour judgment of god about the same things : this the apostle expresly ascribes unto the gentiles , who had not the law , rom. . , . the gentiles which have not the law , do by nature the things contained in the law ; these having not the law , are a law unto themselves , which shew the work of the law written in their hearts , their consciences also bearing witness , and their thoughts the mean while accusing or excusing one another . this is a most exact description of a natural conscience , in both the powers of it ; it discerns that good and evil which is commanded and forbidden in the law , and it passeth an acquiting or condemning judgment and sentence , according to what men have done . wherefore , this approbation of duties in things moral , is common unto all men. the light whereby it is guided may be variously improved , as it was in some of the gentiles : and it may bestisled in some , until it seem to be quite extinguished , until they become like the beasts that perish : and where the discerning power of this light remains , yet through a continual practice of sin , and obduracy therein , the judging power of it as unto all its efficacy may be lost : so the apostle declares concerning them who are judicially hardened and given up unto sin , rom. . . these knowing the judgment of god , that they which commit such things are worthy of death , not only do the same , but have pleasure in them that do them . they still discern what is evil and sinful , and know what is the judgment of god concerning such things ; but yet the love of sin and custom in sinning , do so far prevail in them , as to contemn both their own light and gods judgment , so as to delight in what is contrary unto them : these the apostle describes , eph. . . being past feeling ( all sense of convictions ) they give themselves over nnto lasciviousness , to work all uncleanness with greediness ; such as the world is filled withall at this day . this is not that approbation of obedience which we enquire after : it is in some measure in the worst of men , nor hath it any likeness unto that duty of faith which we treat of , as will immediately appear . . there is a farther knowledge of good and evil by the law , and this is also accompanied with a judgment acquiting or condemning : for the law hath the same judging power and authority over men that their own consciences have ; namely , the authority of god himself . the law is to sinners as the tree of knowledge of good and evil , it opens their eyes , to see the nature of what they have done : for by the law is the knowledge of sin , rom. . . and so is the knowledge of duty also ; for it is the adequate rule of all duty . there is , i say , a knowledge and conviction of duty and sin , communicated unto men by the law , and those far more clear and distinct than what is or can be found in men , from the meer light of nature ; for it extends to more instances , that being generally lost where it is alone , as unto many important duties and sins : and it declareth the nature of every sin and duty , far more clearly than natural light of it self can do . and this knowledge of good and evil by the law , may be so improved in the minds of men , as to press them unto a performance of all known duties , and an abstinence from all known sins , with a judgment on them all . but yet herein doth not consist that approbation of holiness and obedience which faith will produce . for , . as unto approbation or condemnation of good or evil : that which is by the law is particular , or hath respect unto particular duties and sins , according as occasion doth present them ; and extends not unto the whole law absolutely , and all that is required in it . i do not not say , it is always partial : there is a legal sincerity , that may have respect unto all known duties and sins , though it be very rare . hardly shall we find a person meerly under the power of the law , who doth not evidence an indulgence unto some sin , and a neglect of some duties : but such a thing there may be ; it was in paul , in his phariseisme ; he was , touching the righteousness which is in the law , blameless , phil. . . he allowed not himself in any known sin , nor in the neglect of any known duty , nor could others charge him with any defect therein ; he was blameless : but where this is , still this approbation or condemnation is particular ; that is , they do respect particular duties and sins , as they do occurr ; there is not a respect in them unto the whole righteousness and holiness of the law , as we shall see ; wherefore a man may approve of every duty in its season , as it is offered unto him , or when at any time he thinks of it by an act of his fixed judgment , and so on the contrary , as unto sin , and yet come short of that approbation of holiness and righteousness which we enquire after . . it is not accompanied with a love of the things themselves that are good , as they are so , and an hatred of the contrary : for the persons in whom it is , do not , cannot delight in the law of god in the inward man , as rom. . . so as to approve of it , and all that is contained in it , cleaving to them with love and delight . they may have a love for this or that duty , and an hatred of the contrary , but it is on various considerations , suited unto their convictions and circumstances ; but it is not on the account of its formal nature , as good or evil . wherefore , . no man without the light of saving faith , can constantly and universally approve of the revelation of the will of god , as unto our holiness and obedience . to make this evident , which is the foundation of our present discovery of the acting of saving faith , we must consider , ( . ) what it is that is to be approved . ( . ) what this approbation is , or wherein it doth consist . . that which is to be approved is the holiness and obedience which god requireth in us , our natures and actions , and accepts from us , or accepts in us . it is not particular duties , as they occur unto us , taken alone , and by themselves ; but the universal correspondence of our natures and actions unto the will of god. the scripture giveth us various descriptions of it , because of the variety of graces and gracious operations which concurr therein . we may here mention some of its principal concerns , having handled the nature of it at large elsewhere : for it may be considered , ( . ) as unto its foundation , spring and causes , and this is the universal renovation of our natures unto the image of god , eph. . . or the change of our whole souls in all their faculties and powers into his likeness , whereby we become new creatures , or the workmanship of god , created in jesus christ unto good works , cor. . . eph. . . wherein we are originally and formally sanctified throughout in our whole spirit , soul and body , thes. . . it is the whole law of god written in our hearts , transforming them into the image of the divine holiness , represented therein : and this , next unto the blood of christ and his righteousness , is the principal spring of peace , rest and complacency , in and unto the souls of believers : it is their joy and satisfaction , to find themselves restored unto a likeness and conformity unto god , as we shall see farther immediately . and where there is not some gracious sense and experience hereof , there is nothing but disorder and confusion in the soul : nothing can give it a sweet composure , a satisfaction in it self , a complacency with what it is , but a spiritual sense of this renovation of the image of god in it . . it may be considered as unto its permanent principle in the mind and affection : and this because of its near relation unto christ , its conjunction with him and derivation from him , is sometimes said to be christ himself ; hence we live , yet not so much we as christ liveth in us , gal. . . for without him we can do nothing , joh. . . for he is our life , col. . . as it resides in believers , it is a permanent principle of spiritual life , light , love and power , acting in the whole soul , and all the faculties of the mind , enabling them to cleave unto god , with purpose of heart , and to live unto him in all the acts and duties of spiritual life : this is that whereby the holy ghost is in them a well of water , springing up into everlasting life , joh. . . it is the spirit that is born of the spirit ; it is the divine nature , whereof we are made partakers by the promises : it is a principle of victorious faith and love , with all graces any way requisite unto duties of holy obedience ; as to the matter or manner of their performance , enabling the soul unto all the acts of the life of god , with delight , joy and complacency . this it is in its nature , however as unto degrees of its operation and manifestation it may be very low and weak in some true believers , at least for a season : but there are none who really are so , but there is in them a spiritually vital principle of obedience , or of living unto god , that is participant of the nature of that which we have described ; and if it be attended unto , it will evidence it self in its power and operations unto the gracious refreshment and satisfaction of the soul wherein it is ; and there are few who are so destitute of those evidences , but that they are able to say , whereas i was blind , now i see , tho' i know not how my eyes were opened ; whereas i was dead , i find motions of a new life in me , in breathing after grace , in hungring and thirsting after righteousness , though i know not how i was quickned . . it may be considered as unto its disposition , inclinations and motions ; these are the first actings of a vital principle : as the first actings of sin are called the motions of sin , working in our members , rom. . . such motions and inclinations unto obedience do work in the minds of believers , from this principle of holiness : it produceth in them a constant , invariable disposition unto all duties of the life of god : it is a new nature , and a nature cannot be without suitable inclinations and motions : and this new spiritual disposition consists in a constant complacency of mind in that which is good , and according to the will of god , in an adherence by love unto it , in a readiness and fixedness of mind with respect unto particular duties : in brief , it is that which david describes in the th . psalm throughout , and that which is siguratively foretold concerning the efficacy of the grace of the gospel , in changing the natures and dispositions of those that are partakers of it , isa. . , , . this every believer may ordinarily find in himself , for although this disposition may be variously weakned , opposed , interrupted by in-dwelling sin , and the power of temptation ; though it may be impaired by a neglect of the stirring up , and exercise of the principle or spiritual life , in all requisite graces , on all occasions , yet it will still be working in them , and will fill the mind with a constant displacency with it self , when it is not observed , followed , improved . no believer shall ever have peace in his own mind , who hath not some experience of an universal disposition unto all holiness and godliness in his mind and soul : herein consists that love of the law , of which it is said , those in whom it is have great peace , and nothing shall offend them , psal. . . it is that wherein their souls find much complacency . . it may be considered with respect unto all the acts , duties and works , internal and external , wherein our actual obedience doth consist : being on the principles mentioned , made free from sin , and becoming the servants of god , believers herein have their fruit unto holiness , whereof the end is everlasting life , rom. . . this i need not stay to describe . sincerity in every duty , and universality with respect unto all duties , are the properties of it . this is the will of god , even your sanctification , thessal . . . that holiness , without which none shall see god , heb. . . that good and acceptable and perfect will of god which we are to approve , rom. . . our next enquiry is , what is that approbation of this way of holiness which we place as an evidence of saving faith ? and i say , it is such as ariseth from experience , and is accompanied with choice , delight , and acquiescency : it is the acting of the soul in a delightful adherence unto the whole will of god : it is a resolved judgment of the beauty and excellency of that holiness and obedience which the gospel reveals and requires , and that on the grounds which shall be immediately declared , and the nature thereof therein more fully opened . this approbation cannot be in any unregenerate person , who is not under the conduct of saving faith , who is destitute of the light of it : so the apostle assures us , rom. . . the carnal mind is enmity against god , for it is not subject unto the law of god , neither indeed can be . whatever work it may have wrought in it , or upon it , yet whilst it is carnal or unrenewed , it hath a radical enmity unto the law of god , which is the frame of heart which stands in direct opposition unto this approbation . it may think well of this or that duty , from its convictions , and other considerations , and so attend unto their performance , but the law it self , in the universal holiness which it requires , it doth utterly dislike ; those in whom it is , are alienated from the life of god , through the ignorance that is in them , eph. . . this life of god is that holiness and obedience which he requireth of us in their principles and duties : and to be alienated from it , is to dislike and disapprove of it ; and such is the frame of mind in all unregenerate persons . having thus prepared the way , i return unto the declaration and confirmation of the assertion , namely , that true and saving faith , in all storms and temptations , in all darknesses and distresses , will evidence it self , unto the comfort and supportment of them in whom it is , by a constant , universal approbation of the whole will of god , concerning our holiness and obedience , both in general , and in every particular instance of it . we may a little explain it : . faith will not suffer the mind on any occasion or temptation to entertain the least dislike of this way of holiness , or of any thing that belongs unto it . the mind may sometimes through temptations fall under apprehensions that one shall be eternally ruined , for want of a due compliance with it ; this makes it displeased with it self , but not with the obedience required , rom. . , , . the commandment which was ordained to life , i found to be unto death ; but the law is holy , and the commandment is holy , and just , and good . however it be with me whatever becomes of me , though i dye and perish , yet the law is holy , just , and good . it dislikes nothing in the will of god , though it cannot attain unto a compliance with it . sometimes the conscience is under perplexities and rebukes for sin ; sometimes the mind is burthened by the tergiversation of the flesh unto duties that are cross unto its inclinations and interests , sometimes the world threatens the utmost dangers unto the performance of some duties of religion , but none of these are able to provoke the soul that is under the conduct of faith to dislike , to think hard of any of those ways and duties whence these difficulties arise . and , . as it will not dislike any thing in this way of holiness , so it will not desire on any occasion , that there should be any alteration in it , or any abatement of it , or of any thing required in it . naaman the syrian liked well of the worship of the true god in general , but he would have an abatement of duty , as to one instance , in compliance with his earthly interest , which discovered his hypocrisie . such imaginations may befall the minds of men , that if they might be excused in this or that instance unto duties that are dangerous and troublesome , like profession in the times of persecution , or might be indulged in this or that sin , which either their inclinations are very prone unto , or their secular interest do call for , they should do well enough with all other things . accordingly the practice of many doth answer their inclination and desire ; they will profess religion and obedience unto god , but will keep back part of the price , will hide a wedge in their tents , through indulgence unto some corruption , or dislike of some duties in their circumstancees : they would give unto themselves the measure of their obedience , and according as mens practice is , so do they desire that things indeed should be , that that practice should please god which pleaseth them : this faith abhorrs ; the soul that is under the conduct of it , is not capable of any one desire that any thing were otherwise than it is in the will of god , concerning our holiness and obedience , no more than it can desire that god should not be what he is . no , though any imagination should arise in it , that by some change and abatement in some instances it might be saved , which now is uncertain whether that be so or no , it will admit of no such composition , but will choose to stand or fall unto the entire will of god. we shall therefore in the next place proceed to enquire , on what grounds it is that faith doth thus approve of the whole will of god , as unto our holiness and obedience ; as also , how it evidenceth it self so to do : and these grounds are two ; tho one respecting god , the other our own souls . . faith looks on the holiness required of us , as that which is suited unto the holiness of god himself ; as that which it is meet for him to require , on the account of his own nature , and the infinite perfections thereof ; the rule is , be ye holy , for i the lord your god am holy : i require that of you which becometh and answereth my own holiness ; because i am holy , it is necessary that you should be so ; if you are mine in a peculiar manner , your holiness is that which becometh my holiness to require . we have before declared what this gospel holiness is , wherein it doth consist , and what is required thereunto ; and they may be all considered either as they are in us , inherent in us , and performed by us , or as they are in themselves , in their own nature , and in the will of god. in the first way , i acknowledge that by reason of our weaknesses , imperfections , and partial renovation only , as to degrees in this life , with our manifold defects and sins , they make not a clear representation of the holiness of god : however they are the best image of it , even as in the meanest of believers that this world can afford ; but in themselves , and their own nature , as it lies in the will of god , they make up the most glorious representation of himself that god ever did or will grant in this world ; especially , if we comprize therein the exemplification of it , in the humane nature of christ himself ; for the holiness that is in believers is of the same nature and kind with that which was and is in jesus christ , though his exceed theirs inconceivably in degrees of perfection . wherefore , we are required to be holy , as the lord our god is holy ; and perfect , as our heavenly father is perfect ; which we could not be , but that in our holiness and perfection there is a resemblance and answerableness unto the holiness and perfection of god : and if a due sense hereof were continually upon our hearts , it would influence us into greater care and diligence in all instances of duty and sin ▪ than for the most part we do attain unto and preserve . if we did on all occasions sincerely and severely call our selves to an account , whether our frames , ways and actions , bear a due resemblance unto the holiness and perfections of god , it would be a spiritual preservative on all occasions . faith , i say then , discerneth the likeness of god in this holiness , and every part of it , sees it as that which becomes him to require , and thereon approves of it , reverencing god in it all ; and it doth so in all the parts of it , in all that belongs unto it . . it doth so principally in the inward form of it , which we before described ; in the new creature , the new nature , the reparation of the image of god that is in it : in the beauty hereof , it continually beholds the likeness and glory of god ; for it is created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according unto god , after him , or in his image , in righteousness and true holiness , eph. . . the new man is renewed after the image of him that created him , col. . . when god first created all things , the heavens and the earth , with all that is contained in them , he left such foot-steps and impressions of his infinite wisdom , goodness and power , on them , that they might signifie and declare his perfection , his eternal power and godhead ; yet did he not , he is not said to have created them in his own image : and this was , because they were only a passive representation of him in the light of others , and not in themselves ; nor did they represent at all that wherein god will be principally glorified among his creatures , namely , the universal rectitude of his nature in righteousness and holiness : but of man , it is said peculiarly and only , that he was made in the image and likeness of god ; and this was , because in the rectitude of his nature he represented the holiness and righteousness of god , which is the only use of an image : this was lost by sin : man in his fallen condition doth no more represent god , there is nothing in him that hath any thing of the likeness or image of god in it , all is dead , dark , perverse and confused ; this new nature whereof we speak , is created of god for this very end , that it may a blessed image and representation of the holiness and righteousness of god. hence it is callled the divine nature , whereof we are partakers , pet. . . and he that cannot see a representation of god in it , hath not the light of faith and life in him . hereon , i say , faith doth approve of the form and principle of this holiness , as the renovation of the image of god in us ; it looks upon it as that which becomes god to bestow and require , and therefore that which hath an incomparable excellency and desirableness in it : yea , when the soul is ready to faint under an apprehension , that it is not partaker of this holy nature , because of the power of sin in it , and temptations on it , it knows not whether it self be born of god or no , as is the case with many ; yet where this faith is , it will discern the beauty and glory of the new creation in some measure , as that which bears the image of god , and thereon doth it preserve in the soul a longing after it , or a further participation of it . by this work or act of it , doth faith discover its sincerity , which is that which we enquire after ; whilst it hath an eye open to behold the glory of god in the new creature , whilst it looks on it as that wherein there is a representation made of the holiness of god himself , as that which becomes him to require in us , and thereon approves of it as excellent end desirable , it will be an anchor unto the soul in its greatest storms : for this is a work beyond what a meer enlightned conscience can arise unto : that can approve or disapprove of all the acts and effects of obedience and disobedience , as unto their consequents , but to discern the spiritual nature of the new creature , as representing the holiness of god himself , and thereon constantly to approve of it , is the work alone . . it doth the same with respect unto the internal acts and effects of this new creature , or principle of new obedience : the first thing it producoth in us is a frame of mind spiritual and heavenly ; they that are after the spirit are spiritually-minded , rom. . , . it looks on the opposite frame , namely , of being carnally minded , as vile and loathsome ; it consisting in a readiness and disposition of mind to actuate the lusts of the flesh ; but this spiritual frame of mind is a just constellation of all the graces of the spirit , influencing , disposing , and making ready the soul for the exercise of them on all occasions , and in all duties of obedience ; this is the inward glory of the kings daughter , which faith sees and approves of , as that which becometh god to require in us ; whatever is contrary hereunto , as a sensual , carnal , worldly frame of mind , it looks on as vile and base , unworthy of god , or of those who design the enjoyment of him . . it doth the same with respect unto all particular duties internal and external , when they are enlivened and filled up with grace : in them consists our walking worthy with god , col. . . thessal . . . such a walk as is meet for god to accept that whereby and wherein he is glorified the contrary hereunto , in the neglect of the duties of holiness , or the performance of them , without the due exercise of grace , faith looks on as unworthy of god , unworthy of our high and holy calling , unworthy of our profession , and therefore doth constantly condemn and abhor . all this , as we observed before , faith will continue to do constantly under temptations and dissertions : there are seasons wherein the soul may be very weak , as unto the powers , effects and duties of this spiritual life ; such the psalmist often-times complains of in his own case , and it is evident in the experience of most ; few there are who have not found at one time or another great weakness , decays , and much deadness in their spiritual condition : and sometimes true beleivers may be at a loss as unto any refreshing experience of it in its operations . they may not be able to determine in the contest whether sin or grace have the dominion in them : yet even in all these seasons faith will keep up the soul unto a constant high approbation of this way of holiand obedience , in its root and fruits , in its principle and effects , in its nature , disposition , and duties : for when they cannot see the beauty of these things in themselves , they can see it in the promises of the covenant , in the truth of the gospel , wherein it is declared , and in the effects of it in others . and great advantage is to be obtained by the due exercise of faith herein . for , . it will never suffer the heart to be at rest in any sinful way , or under any such spiritual decays as shall estrange it from the pursuit of this holiness . the sight , the conviction of its excellency , the approbation of it , as that which in us and our measure answers the holiness of god , will keep up the mind unto endeavours after it , will rebuke the soul in all its neglects of it ; nor will it allow any quiet or peace within , without an endeavour after a comfortable . assurance of it . that soul is desparately sick which hath lost an abiding sense of the excellency of this holiness , in its answerableness unto the holiness and will of god. fears and checks of conscience are the whole of its security against the worst of sins , and they are a guard not to be trusted unto in the room of the peace of god. this is one great difference between believers and those that have not faith : fear of the consequents of sin , with an apprehension of some advantages which are to be obtained by a sober life and the profession of religion , do steer and regulate the minds of unbelievers , in all they do towards god or for eternity ; but the minds of believers are influenced by a view of the glory of the image and likeness of god in that holiness and all the parts of it which they are called unto : this gives them love unto it , delight and complacency in it , enabling them to look upon it as its own reward : and without these affections none will ever abide in the ways of obedience unto the end. . where faith is in this exercise , it will evidence it self unto the relief of the soul in all its darknesses and temptations . the mind can never conclude that it wholly is without god and his grace , whilst it constantly approves of the holiness required of us . this is not of our selves , by nature we are ignorant of it . this life is hid with christ in god , col. . . where we can see nothing of it ; hereon we are alienated from it , and do dislike it ; alienated from the life of god through the ignorance that is in us , ephes. . . and most men live all their days in a contempt of the principal evidences and duties of this life of god , and of the principle of it , which they look on as a fable : wherefore the mind may have great satisfaction in a sight of the beauty and approbation of this holiness , as that which nothing can produce but sincere and saving faith. secondly , faith approves of this way of holiness and obedience , as that which gives that rectitude and perfection unto our nature whereof it is capable in this world. it is the only rule and measure of them ; and whatever is contrary thereunto , is perverse , crooked , vile and base . some men think that their nature is capable of no other perfection but what consists in the satisfaction of their lusts ; they know no other blessedness , nothing that is suitable to their desires but the swinge of nature , in the pursuit of its corrupt lusts and pleasures : so are they described by the apostle , eph. . . the business of their lives is to make provision for the flesh , to fulfill it in the lusts thereof : they walk in the lusts of the flesh , fulfilling ( so far as they are able ) the desires of the flesh and of the mind , ephes. . . they neither know nor understand what an hell of confusion , disorder , and base degeneracy from their original constitution , their minds are filled withall ; this perfection is nothing but the next disposition unto hell , and it doth manifest its own vileness unto every one who hath the least ray of spiritual light. some among the heathen placed the rectitude of nature in moral virtues and operations , according unto them , and this was the utmost that natural light could could ever rise up unto : but the uncortainty and weakness hereof are discovered by the light of the gospel . it is faith alone that discovers what is good for us , in us , and unto us , whilst we are in this world : it is in the renovation of the image of god in us , in the change and transformation of our nature into his likeness ; in acting from a gracious principle of a divine life , in duties and operations suited thereunto , in the participation of the divine nature by the promises , that the good , the perfection , the order , the present blessedness of our nature do consist . hereby are the faculties of our souls exalted , elevated , and enabled to act primigenial powers , with respect unto god , and our enjoyment of him , which is our utmost end and blessedness . hereby are our affections placed on their proper objects , ( such as they were created meet for , and in closing wherewith their satisfaction , order , and rest doth consist ) namely , god and his goodness , or god as revealed in jesus christ by the gospel ; hereby all the powers of our souls are brought into a blessed frame and harmony in all their operations , whatever is dark , perverse , unquiet , vise and base , being cast out of them ; but these things must be a little more distinctly explained . . there is in this gospel-holiness , as the spring and principle of it , a spiritual saving light , enabling the mind and understanding to know god in christ , and to discern spiritual things in a spiritual saving manner ; for herein god shines into our hearts , to give us the knowledge of his glory in the face of jesus christ , cor. . . without this , in some degree , whatever pretence there may be , or appearance of holiness in any , there is nothing in them of what is really so , and thereon accepted with god. blind devotion , that is , an inclination of mind unto religious duties destitute of this light , will put men on a multiplication of duties , especially such as are of their own invention , in a shew of wisdom in will-worship , humility , and neglecting of the body , as the apostle speaks col. . . wherein there is nothing of gospel-holiness . the new man is renewed in knowledge , after the image of him that created him , col. . . that this saving light and knowledge is the spring and principle of all real evangelical holiness and obedience , the apostle declares in that description which he gives us of the whole of it , both in its beginning and progress , col. . , , . we desire that you may be filled with the knowledge of his will , in all wisdom and spiritual understanding : that you might walk worthy of the lord , in all pleasing , being fruitful in every good work , and encreasing in the knowledge of god , strengthned with all might , according to his glorious power , unto all patience and long-suffering with joyfulness . it is a blessed account that is here given us of that gospel-holiness which we enquire after , in its nature , original , spring , progress , fruits and effects : and a serious consideration of it as here proposed , a view of it in the light of faith , will evidence how distant and different it is from those schemes of moral virtues which some would substitute in its room ; it hath a glory in it which no unenlightned mind can behold or comprehend ; the foundation of it is laid in the knowledge of the will of god , in all wisdom and spiritual-understanding ; this is that spiritual saving light whereof we 〈◊〉 , the encrease hereof is prayed for in believers by the apostle , ephes. . , . even that the god of our lord jesus christ , the father of glory , would give unto you the spirit of wisdom and revelation in the knowledge of him ; the eyes of your understanding being enlightned , that you may know what is the hope of his calling , and what is the riches of the glory of his inheritance in the saints ; which here is called encreasing in the knowledge of god , ver . . the singular glory of this saving light in its original , its causes , use and effects , is most illustriously here declared , and this light is in every true believer , and is the only immediate spring of all gospel-holiness and obedience : for , the new man is renewed in knowledge , after the image of him that created him , col. . . this light , this wisdom , this spiritual understanding thus communicated unto believers , is the rectitude and perfection of their minds in this vvorld : it is that which gives them order , and peace , and power , enabling them to act all their faculties in a due manner , with respect unto their being and end : it is that which gives beauty and glory to the inward man , and which constitutes a believer an inhabitant of the kingdom of light ; whereby we are delivered from the power of darkness , and translated into the kingdom of the son of god's love , col. . . or , out of darkness into his marvellous light , pet. . . that which is contrary hereunto , is that ignorance , darkness , blindness , and vanity , which the scripture declares to be in the minds of all unregenerate persons ; and they are really so , where they are not cured by the glorious working of the power and grace of god before-mentioned . now faith discerneth these things as the spiritual man discerneth all things , cor. . . it sees the beauty of this heavenly light , and judgeth that it is that which giveth order and rectitude unto the mind ; as also that which is contrary unto it is vile , base , horrid , and to be ashamed of . as for those who love darkness more than light , because their deeds are evil , it knows them to be strangers unto christ and his gospel . . again , there is required unto this holiness a principle of spiritual life and love unto god : this guides , acts , and rules in the soul , in all its obedience , and it gives the soul its proper order in all its operations : that which is contrary hereunto is death , and enmity against god. faith judgeth between these two principles and their operations ; the former in all its actings it approves of as lovely , beautiful , desirable , as that which is the rectitude and perfection of the will ; and the other it looks on as deformed , froward , and perverse . . the like may be said of its nature and operations in the affections , as also of all those duties of obedience which proceed from it , as it is described in the place before-mentioned . it remaineth only , that we shew by what acts , ways , and means , faith doth evidence this its approbation of gospel-holiness , as that which is lovely and desirable in it self , and which gives all that rectitude and perfection unto our minds , which they are capable of in this world. and it doth so , . by that self-displacency and abasement which it works in the mind on all instances and occasions , where it comes short of this holiness : this is the chief principle and cause of that holy shame which befalls believers on every sin and miscarriage , wherein they come short of what is required in it , rom. . . the things whereof ye are now ashamed : now when by the light of faith you see how vile it is , and unworthy of you , what a debasement of your souls there is in it , you are ashamed of it . it is true , the principal cause of this holy shame , is a sense of the unsuitableness that is in sin unto the holiness of god , and the horrible ingratitude and disingenuity that there is in sinning against him : but it is greatly promoted by this consideration , that it is a thing unworthy of us , and that wherein our natures are exceedingly debased . so it it said of provoking sinners , that they debase themselves even unto hell , isa. . . or make themselves as vile as hell it self , by ways unworthy the nature of men . and this is one ground of all those severe self-reflections which accompany godly sorrow for sin , cor. . . and hereby doth faith evidence it self and its own sincerity , whilst a man is ashamed of , and abased in himself for every sin , for every thing of sin , wherein it comes short of the holiness required of us , as that which is base and unworthy of our nature , in its present constitution and renovation ; though it be that which no eye sees but god's and his own , he hath that in him which will grow on no root but sincere believing . wherefore , whatever may be the disquieting conflicts of sin in and against our souls , whatever decays we may fall into , which be the two principles of darkness and fears in believers , whilst this inward holy shame , and self-abasement , on the account of the vileness of sin , is preserved ; faith leaves not it self without an evidence in us . . it doth the same by a spiritual satisfaction which it gives the soul in every experience of the transforming power of this holiness , rendring it more and more like unto god. there is a secret joy and spiritual refreshment rising in the soul from a sense of its renovation unto the image of god , and all the actings and encreases of the life of god in it augment this joy ; herein consists its gradual return unto its primitive order and rectitude , with a blessed addition of supernatual light and grace by christ jesus : it finds it self herein coming home to god from its old apostacy , in the way of approaching to eternal rest and blessedness : and there is no satisfaction like unto that which it receives therein . this is the second way wherein faith will abide firm and constant , and doth evidence it self in the soul of every believer ; however low and mean its attainments be , in this spiritual life , and the fruits of it , though it be overwhelmed with darkness and a sense of the guilt of sin , though it be surprized and perplexed with the deceit and violence thereof , yet faith will continue here firm and unshaken . it sees that glory and excellency in the holiness and obedience that god requireth of us , as it is a representation of his own glorious excellencies , the renovation of his image , and the perfection of our natures thereby , as it constantly approves of it , even in the deepest trials which the soul can be exercised withall ; and whilst this anchor holds firm and stable , we are safe . the third evidence of the faith of god's elect. thirdly , faith will evidence it self by a diligent , constant endeavour , to keep it self and all grace in due exercise , in all ordinances of divine worship , private and publick . this is the touch-stone of faith and spiritual obedience , the most intimate and difficult part of this exercise : where this is not , there is no life in the soul. there are two things whereby men do or may deceive themselves herein ; ( . ) abounding in the outward performance of duties , or a multiplication of them ; hereby hypocrites have in all ages deceived themselves , isa. . , . and it was the covering that the church of rome provided for their apostacy from the gospel : an endless multiplication of religious duties was that which they trusted to , and boasted in ; and we may find those daily that pretend a conscience , as unto the constant observation of outward duties , and yet will abstain from no sin that comes in the way of their lusts. and men may and do oft-times abide constant in them , especially in their families , and in publick ; yea , multiply them beyond the ordinary measure , hoping to countenance themselves in other lusts , and neglects thereby . ( . ) assistance of gifts in the performance of them ; but as this may be , where where there is not one dram of grace , saving grace , so when rested in it , is a most powerful engine to keep the soul in formality , to ruin all beginning of grace , and to bring an incurable hardness in the whole soul. wherever faith is in sincerity it will constantly labour , endeavour , and strive to fill up all duties of divine worship with the living , real , heart-acting of grace ; and where it doth not so , where this is not attained , it will never suffer the soul to take any rest or satisfaction in such duties , but will cast them away as a defiled garment : he that can pass through such duties without a sensible endeavour for the real exercise of grace in them , and without self-abasement on the performance of them , will hardly find any other clear evidence of saving faith in himself . there are three evils that have followed the ignorance , or neglect , or weariness of this exercise of faith , which have proved the ruin of multitudes . . this hath been the occasion and original of all false worship in the world , with the invention of those superstitious rites and ceremonies wherein it consists : for men having lost the exercise of faith in the ordinances of worship that are of divine institution , they found the whole of it to be useless and burthensome unto them : for without this constant exercise of faith there is no life in it , nor satisfaction to be obtained by it ; they must therefore have something in it , or accompanying of it , which may entertain their minds , and engage their affections unto it : if this had not been done , it would have been utterly deserted by the most . hereon were invented forms of prayer in great diversity , with continual diversions and avocations of the mind from what is proposed : because it cannot abide in the pursuit of any thing spiritual , without the exercise of faith : this gives it some entertainment by the meer performance , and makes it think there is something where indeed is nothing ; hereunto are added outward ceremonies of vestments , postures , and gestures of veneration unto the same end ; there is no other design in them all , but to entertain the mind and affections with some complacency and satisfaction in outward worship , upon the loss or want of that exercise of faith which is the life and soul of it in believers : and as any persons do decay herein , they shall find themselves insensibly sinking down into the use of these lifeless forms , or that exercise of their natural faculties and memory , which is not one jot better : yea , by this means some from an eminency in spiritual gifts , and the performance of duties by vertue of them , have sunk into an ave-mary , or a credo , as the best of their devotion . . this hath caused many to turn aside , to fall off from , and forsake the solemn ordinances of divine worship , and to betake themselves unto vain imaginations for relief , in trembling , enthusiastical singing and seigned raptures ; from hence have so many forsaked their own mercies to follow after lying vanities , they kept for a while unto the observance of the divine institutions of worship , but not having faith to exercise in them , by which alone they are life and power , they became useless and burthensome unto them ; they could find neither sweetness , satisfaction , nor benefit in them . it is not possible that so many in our days , if ever they had tasted of the old wine , should so go after new ; if ever they had experience of that savour , power , and life , which is in the ordinances of divine worship , when acted and enlivened by the exercise of faith , should forsake them for that which is nothing : they went out from us , but they were not of us ; for had they been of us , they would have continued with us : had they known it , they would not have crucified the lord of glory . this therefore is the true reason why so many in our days , after they have for a season abode under and in the observation of the gospel-ordinances of worship , have fallen off from them , namely , not having faith to exercise in them , nor endeavouring after it , they did really find no life in them , nor benefit by them . some on the same ground fall into prophaneness , pretending to take up with a natural religion , without any instituted worship at all . of this sort of persons we have multitudes in the days wherein we live , having nothing of the light of faith , they can see no form or comeliness in christ , nor any thing that belongs unto him ; by these means are souls every day precipitated into ruine . herein therefore , i say , true faith will evidence it self , in all darknesses and distress whatsoever : it will always endeavour to keep it self and all other graces in a due and constant exercise in all duties of worship , private and publick ; it may soemtimes be weakened in its actings and operations , it may be under decays , it may be as a sleep , and that not only as unto particular duties and seasons , but as unto the inward habitual frame of the mind ; but where it is true and genuine , it will shake it self out of this dust , cast off the sin that doth so easily beset us , and stir up it self with all might and contention unto its duty : and there is no more dangerous state for a soul , than when it is sinking down into formality , and neglect of the exercise of faith , in a multitude of duties ; then is it assuredly ready to dye , if it be not dead already . if we are wise therefore , we will watch , and take care that we lose not this evidence of faith ; it will stand us in stead , when it may be all other things seem to be against us ; some have been relieved by the remembrance of this exercise of faith , when they have been at the door of desperation ; such or such a season they had experience of the work of faith in prayer , hath been their relief , an experience hereof is a jewel , which it may be of no great use whilst it lies by you locked up in a cabinet , but which you will know the worth of , if ever you come to need bread for your lives . it is therefore worth while to enquire what we ought to do , or what means we ought to use that we may keep up faith unto its due exercise in all the parts of divine worship , so as that it may give us a comforting evidence of it self in times of temptation and darkness ? and unto this end the ensuing directions may be of use . . labour to have your hearts always affected with a due sense of the infinite perfections of the divine nature in all our approaches unto him , especially of his sovereign power , holiness , immensity , and omnipresence ; and this will produce in us also a sense of infinite distance from him . as this is necessary , from the nature of the things themselves , so the scripture gives us such descriptions of god as are suited to ingenerate this frame in us ; this is that which joshuae aimed to bring the people unto , when he designed to engage them in the service of god in a due manner , josh. . , , , . that which the apostle requireth in us , heb. . , . and unto the same end glorious descriptions and appearances of god are multiplied in scripture : if we fail herein , if we do not on all occasions fill our minds with reverential thoughts of god , his greatness , and his holiness , faith hath no foundation to stand upon in its exercise in the duties of worship : this is the only inlet into the due exercise of grace ; where it is wanting , all holy thoughts and affections are shut out of our minds ; and where it is present , it is impossible but that there will be some gracious working of heart in all our duties ; if we are empty hereof in our entrance of duties , we shall be sure to be filled with other things , which will be cloggs and hindrances unto us : but reverential thoughts of god in our approaches unto him , will cast out all superfluity of naughtiness , and dissipate all carnal , formal frames , which will vitiate all our duties . keep your hearts therefore under this charge in all your accesses unto god , and it will constantly open a door unto that exercise of faith which we enquire after . hereon , and herewith we shall be affected with a sense of our infinite distance from him , which is another means to stir up faith unto its due exercise in reverence and godly fear : so abraham was affected , gen. . . which the wise man directs us unto , eccles. . . carnal boldness in the want of these things ruins the souls of men , rendring all their duties of worship unacceptable unto god , and unprofitable unto themselves . affect your hearts with a due sense of unsuitableness of our best duties unto his holiness and majesty , and of his infinite condescension in the acceptance of them . suppose there is in any of our duties the best and the most lively exercise of grace that we can attain unto , the most fervency in prayer , with the most diligent attendance of our minds , the most humility and contrite trembling in hearing the word , the most devout affection of our minds in other parts of worship ; alas ! what is all this to god , how little doth it answer his infinite holiness ! see job . , . chap. . , . our goodness extends not unto him , psal. . there are no measures , there is no proportion between the holiness of god and our best duties . there is iniquity in our holy things , they have need of mercy and pardon , of cleansing and justification by the blood of christ no less than our persons : and an infinite condescension it is in god to take any notice of us or them . yea , it is that which we must live in all holy admiration of , all our days . now if it be thus with our best duties , in our best frames , what an outrage of sloth and negligence is it , if we bring the carcass of duties unto god , for want of stirring up faith unto its due exercise in them ! how great is this folly , how unspeakable is the guilt of this negligence ! let us therefore keep a sense hereof upon our hearts , that we may always stir up our selves unto our best in duties of religious worship . for , . a negligence herein , or the want of stirring up faith unto a due exercise in all duties of worship , is the highest affront we can put upon god , arguing a great regardlesness of him ; whilst it is so with us , we have not , we cannot have a due sense of any of the divine perfections , of the divine nature , we turn god what lies in us into an idol , supposing that he may be put off with the out side and appearance of things . this the apostle cautioneth us against , heb. . , . and which god detests , isa. . . and he pronounceth him a deceiver , and cursed , who offereth unto him the lame and blind while he hath a male in the flock , mal. . . yet thus is it with us in some degree , whenever we are negligent in stirring up faith into its proper exercise in holy duties : that alone renders them the male of the flock , without it they are lame and blind , a corrupt thing . it is a sad thing for men to lose their duties , to be at charge and trouble in the multiplication of them , and attendance unto them to no purpose : oh how much more sad is it , when they are all provocations of the eyes of god's glory ? when they tend to encrease the formality and hardness of their hearts , towards the ruine of their souls ? stand in awe therefore , and sin not , commune with your own hearts ; cease not , until on all occasions you bring them into that exercise of faith wherein you may glorifie god , as god , and not deal with him as an idol . . unto the same end , keep your souls always deeply affected with a sense of the things about which you are to treat with god in all the duties of his worship . they are referred unto two heads ( . ) those which concern his glory . ( . ) those which concern our own souls : without a constant due sense of those things on our hearts , faith will not act it self aright in any of our duties : without this intimate concern and deep sense , we know not whether we need faith in our prayers , or have an exercise of it ; formality will drown all . the best of our prayers is but an expression unto god of what sense we have of those things ; if we have none , we pray not at all , whatever we say or do ; but when these things dwell in our minds , when we think on them continually , when our hearts cleave unto them , faith will be at work in all our approaches to god. can you not pray ? charge your hearts with these things , and you will learn so to do . . watch diligently against those things which ye find by experience are apt to obstruct your fervency in duties : such are indispositions through the flesh , or weariness of the flesh , distracting foolish imaginations , the occasions of life revolving in our minds , and the like . if such impediments as these be not removed , if they be not watched against , they will influence the mind , and suffocate the exercise of faith therein . . above all , the principal rule herein is , that we would always carefully remember the concernment of christ in these duties , with respect unto his office : he is the high priest over the house of god ; through him , and under his conduct are we always to draw nigh to god , and his work it is to present the prayers and supplications of the church to god. now we have no way to come unto christ for his assistance in the discharge of his office on our behalf but by faith ; and in all our duties of holy worship we make a profession of our doing so , of our coming unto god by him as our high priest ; if we endeavour not therein to have faith in exercise , how do we mock , or make a shew to him of doing that which indeed we endeavour not to do . there can be no greater contempt of christ in his office , nor greater undervaluation of his love : but a due consideration hereof , namely , of the concernment of christ in all our duties , with respect unto the office which he dischargeth for us in heaven , is that which directly leads faith into its proper exercise : for through him , and that in discharge of his office , we believe in god. and when the mind is exercised with due thoughts of him , if there be any thing of true saving faith in the heart , it will act it self unto a blessed experience . these things may be of use to stir us up , and guide us unto that exercise of faith in all holy duties , an experience whereof abiding in the soul , will evidence the truth of it , unto our supportment and comfort in all temptations and distresses . some it may be will say , that their gift in prayer is mean and weak , that they cannot express themselves with earnestness and fervency , and so know not whether there be any faith in exercise in their prayers or no. i answer , there is nothing at all herein , for grace may be very high where where gifts are very low , and that frequently . and it may be others will complain of the meaness of their gifts on whom they attend in prayer , which is such as they cannot accompany them in the exercise of any grace . i answer , ( . ) there is no doubt but that there is a great difference in the spiritual gifts of men in this matter , some being much more effectual unto edification than others . ( . ) take care that you are called in providence and duty to join with them whom you intend , that you do not first voluntarily choose that which is unto your disadvantage , and then complain of it . ( . ) be their gifts never so mean , if grace in their own hearts be exercised by it , so it may be in ours ; where there is no evidence thereof , i confess the case is hard . ( . ) let the mind be still fixed on the matter or things uttered in prayer , so as to close with and act faith about what is a real object of it , and it will find its proper work in that duty . the fourth evidence of the faith of god's elect. i come in the next place to instance in a peculiar way whereby true faith will evidence it self , not always , but on some occasions ; and this is by bringing the soul into a state of repentance . and three things must be spoken unto . ( . ) in general , what i intend by this state of repentance . ( . ) what are the times and occasions , or who are the persons wherein faith will act it self unto this end. ( . ) what are the duties required unto such a state . . by this state of repentance i do not understand meerly the grace and duty of evangelical repentance : for this is absolutely inseparable from true faith , and no less necessary unto salvation than it self . he that doth not truly and really repent of sin , whatever he profess himself to believe , he is no true believer . but i intend now somewhat that is peculiar , that is , not common unto all , whereby on some occasions faith doth evidence its power and sincerity . neither yet do i mean a grace , duty or state that is of another kind or nature from that of gospel-repentance , which is common to all believers . there are not two kinds of true repentance , nor two different states of them that are truly penitent : all that i intend , is an eminent degree of gospel-repentance , in the habit or root , and in all the fruits and effects of it . there are various degrees in the power and exercise of gospel-graces , and some may be more eminent in one , and some in another ; as abraham and peter in faith , david and john in love. and there may be causes and occasions for the greater and higher exercise of some graces and duties at one time than at another ; for we are to attend unto duties according unto our circumstances , so as we may glorifie god in them , and advantage our own souls : so the apostle james directs us , chap. . . is any afflicted ? let him pray : is any merry ? let him sing psalms . several states , and various circumstances in them , call for the peculiar exercise of several graces , and the diligent performance of several duties . and this is that which is here intended , namely , a peculiar , constant , prevalent exercise of the grace and duties of repentance in a singular manner : what is required hereunto , shall be afterwards declared . . as unto the persons in whom this is required , and in whom faith will evidence it self by it , they are of various sorts . . such as have been by the power of their corruptions and temptations surprized into great sins : that some true believers may be so , we have presidents both in the old testament and in the new : such i mean as uncleanness , drunkenness , gluttony , theft , premeditated lying , oppression in dealing , and sailing in profession in the time of persecution : this latter in the primitive church was never thought recoverable , but by faith acting it self in a state of repentance . such sins will have great sorrows , as we see in peter , and the incestuous corinthian , who was in danger to be swallowed up of overmuch sorrow , cor. . . where it hath been thus with any , true faith will immediately work for a recovery by a through humiliation and repentance , as it did in peter : and in case that any of them shall lye longer under the power of sin , through want of effectual convictions , it will cost them dear in the issue , as it did david ; but in this case , for the most part faith will not rest in the meer joynting again the bone that was broken , or with such a recovery as gives them peace with god and their own consciences , but by a just and due remembrance of the nature of their sin , its circumstances and aggravations , the shameful unkindness towards god that was in it , the grief of the holy spirit , and dishonour of christ by it , it will decline and dispose the soul to a humble contrite frame , to a mournful walking , and the universal exercise of repentance all its days . and indeed where it doth not so , mens recovery from great sins are justly to be questioned , as unto their sincerity . for want hereof it is that we have so many palliated cures of great sins , followed with fearful and dangerous relapses ; if a man subject to great corruptions and temptations hath by them been surprised into great actual sin , and been seemingly recovered through humiliation and repentance , if he again break the yoke of this stated repentance whereof we speak , he will quickly again be ovorcome , and perhaps irrecoverably . herein he alone that walketh softly , walketh safely . . it is necessary for such as have given scandal and offence by their miscarriages ; this will stick very close unto any who hath the least spark of saving faith. it is that which god is in a peculiar manner provoked with in the sins of his people , as in the case of david , sam. . . so also ezek. . . rom. . . this keeps alive the remembrance of sin , and sets it before men continually , and is a spring in a gracious soul of all acts and duties of repentance ; it was so in david all his days , and probably in mary magdalen also . where it hath been thus with any , faith will keep the soul in an humble and contrite frame , watchful against pride , elation of mind , carelesness and sloath ; it will recover godly sorrow and shame , with revenge , or self-reflection , in great abasement of mind , all which things belong to the state of repentance intended . they that can easily shake of a sense of scandal given by them , have very little of christian ingenuity in their minds . . it is so unto such as have perplexing lusts and corruptions which they cannot so subdue but that they will be perplexing and desiling of them : for where there are such , they will in conjunction with temptations frequently disquiet , wound and desile the soul : this brings upon it weariness and outeries for deliverance , rom. . . in this state faith will put the soul on prayer , watchfulness , diligence , in opposition unto the deceit and violence of sin . but this is not all , it will not rest here , but it will give the mind such a sense of its distressed , dangerous condition , as shall fill it constantly with godly sorrow , self-abasement , and all duties of repentance . no man can hold out in such a conflict , nor maintain his peace on right grounds , who doth not live in the constant exercise of repentance , indeed who doth not endeavour in some measure to come up unto that state of it which we shall afterwards describe : for men who have untameable corruptions working continually in their minds , by imaginations , thoughts , and affections , to think to carry it in a general way of duties and profession , they will be mistaken , if they look either for victory or peace : this sort of men are of all others most peculiarly called unto this state and duty . . such as would be found mourners for the sins of the age , place , and time wherein they live , with the consequents of them , in the dishonour of god , and the judgments which will ensue thereon . there are times wherein this is an especial and eminent duty , which god doth highly approve of : such are they wherein the visible church is greatly corrupted , and open abominations are found amongst men of all sorts , even as it is at this day ; then doth the lord declare how much he values the performance of this duty , as he testifies ezek. . . they alone shall be under his especial care in a day of publick distress and calamity : a duty wherein it is to be feared that we are most of us very defective . now the frame of heart required hereunto cannot be attained , nor the duty rightly performed , without that state of repentance and humiliation which we enquire into ; without it we may have transcient thoughts of these things , but such as will very little affect our minds : but where the soul is kept in a constant spiritual frame , it will be ready for this duty on all occasions . . it becomes them , who having passed through the greatest part of their lives , do find all outward things to issue in vanity and vexation of spirit , as it was with solomon when he wrote his ecclesiastes . when a man recounts the various scenes and appearances of things which he hath passed through in his life , and the various conditions he hath been in , he may possibly find that there is nothing steady but sorrow and trouble . it may be so with some , i say , with some good men , with some of the best men , as it was with jacob : others may have received more satisfaction in their course ; but if they also will look back , they shall find how little there hath been in the best of their transcient comforts , they will see enough to make them say , there is nothing in these things , it is high time to take off all expectations from them : such persons seem to be called unto this especial exercise of repentance and mourning for the remainder of their lives . . such as whose hearts are really wounded and deeply affected with the love of christ , so as that they can hardly bear any longer absence from him , nor delight in the things wherein they are detained and kept out of his presence : this frame the apostle describes , cor. . , , , . they live in a groaning condition , throughly sensible of all the evils that accompany them in this absence of the bridegroom ; and they cannot but continually reflect upon the sins and follies which their lives have been and are filled withall , in this their distance from christ : whereas therefore their hearts are filled with inflamed affections towards him , they cannot but walk humbly and mournfully until they come unto him . it may be said , that those who have experience of such affection unto the lord jesus , cannot but have continual matter of joy in themselves , and so of all men have least need of such a state of constant humiliation and repentance . i say , it is so indeed , they have such matter of joy , and therewith christ will be formed in them more and more every day . but i say also , there is no inconsistency between spiritual joy in christ , and godly sorrow for sin. yea , no man in this life shall ever be able to maintain solid joy in his heart , without the continual working of godly sorrow also : yea , there is a secret joy and refreshment in godly sorrow , equal unto the chiefest of our joys , and a great spiritual satisfaction . these several sorts of persons , i say , are peculiarly called unto that exercise of faith in repentance which we enquire after . before i proceed to shew wherein this state i intend doth consist , and what is required thereunto , which is the last thing proposed , i shall premise some rules for the right judging of our selves with respect unto them . as , . faith will evidence its truth , ( which is that we enquire after ) in its sincere endeavour after the things intended , though its attainments as unto some of them be but mean and low : yea , a sense of its coming short in a full answering of them or compliance with them , is a great ingredient in that state called unto : if therefore faith keep up this design in the soul , with a sincere pursuit of it , though it fail in many things , and is not sensible of any great progress it makes , it will therein evidence its sincerity . . whereas there are sundry things , as we shall see , required hereunto , it is not necessary that they should be found all equally in all who design this state and frame . some may be more eminent in one of them , some in another ; some may have great helps and furtherances unto some of them in a peculiar manner , and some great obstructions in the exercise of some of them . but it is required , that they be all radically in the heart , and be put forth in exercise sometimes on their proper occasions . . this state in the description of it will sufficiently distinguish it self from that discontent of mind whereon some withdraw themselves from the occasions of life , rather condemning others than themselves on meer weariness of the disappointments of the world , which hath cast some into crooked paths . the first thing required hereunto is weanedness from the world : the rule of most men is , that all things are well enough with them , with respect unto the world , whilst they keep themselves from known particular sins , in the use of the things of it ; whilst they do so in their own apprehensions , they care not how much they cleave unto it , are even swalowed up in the businesses and occasions of it . yea , some will pretend unto , and make an appearance of a course of life more than ordinarily strict , whilst their hearts and affections cleave visibly to this world , and the things of it . but the foundation of the work of faith we enquire into must be laid in mortification , and weanedness from the world. in antient times , sundry persons designed a strict course of mortification and penitence , and they always laid the foundation of it in a renunciation of the world , but they fell most of them into a threefold mistake , which ruined the whole undertaking . for , . they fell into a neglect of such natural and moral duties as were indispensibly required of them : they forsook all care of duties belonging unto them in their relations , as fathers , children , husbands , wives , and the like , betaking themselves into solitudes , and hereby also they lost all that political and christian usefulness which the principles of humane society and of our religion do oblige us unto : they took themselves unto a course of life rendring the most important christian duties , such as respect other men of all sorts , in all fruits of love , utterly impossible unto them : they could be no more useful nor helpful in the places and circumstances wherein they were set by divine providence ; which was a way wherein they could not expect any blessing from god. no such thing is required unto that renunciation of the world which we design ; with nothing that should render men useless unto all men doth christian duties interfere . we are still to use the world whilst we are in it , but not abuse it : as we have opportunity , we must still do good unto all . yea , none will be so ready to the duties of life , as those who are most mortified to the world : thoughts of retirement from usefulness , unless a great decay of outward strength , are but temptations . . they engaged themselves into a number of observances no where required of them ; such were their outward austerities , fastings , choice of meats , times of prayer , whereunto at length self-maceration and disciplines were added . in a scrupulous superstitious obervance of these things , their whole design at length issued , giving rise and occasion unto innumerable evils . faith directs to no such thing , it guides to no duty , but according to the rule of the word . . at length they began to engage themselves by vow , into such peculiar orders and rules of a pretended religious life as were by some of their leaders presented unto them , and this ruined the whole . however , the original design was good , namely , such a renuntiation of the world as might keep it and all the things of it from being an hindrance unto us , in an humble walk before god , or any thing that belongs thereunto : we are to be crucified unto the world , and the world unto us , by the cross of christ , we are to be so in a peculiar manner , if we are under the conduct of faith , in a way of humiliation and repentance : and the things ensuing are required hereunto . . the mortification of our affections unto the desirable things of this life ; they are naturally keen and sharp , set upon them , and do tenaciously adhere vnto them : especially they are so when things have an inlet into them by nearness of relation , as husbands , wives , children , and the like . persons are apt to think they can never love them enough , never do enough for them ; and it is granted , they are to be preferred above all other earthly things ; but where they fill and possess the heart , where they weaken and obtund the affections unto things spiritual , heavenly , and eternal , unless we are mortified unto them , the heart will never be in a good frame , nor is capable of that degree in the grace of repentance which we seek . it is so with the most as unto all other useful things in this world , as wealth , estates , and peace : whilst they are conversant about them , as they suppose in a lawful manner , they think they can never over-value them , nor cleave too close unto them . but here we must begin , if we intend to take any one step into this holy retirement . the edge of our affections and desires must be taken off from these things : and hereunto three things are necessary . . a constant , clear view and judgment of their uncertainty , emptiness , and disability to give any rest or satisfaction . uncertain riches , uncertain enjoyments , perishing things , passing away , yea , snares , burthens , hindrances , the scripture represents them to be , and so they are . if the mind were continually charged home with this consideration of them , it would daily abate its delight and satisfaction in them . . a constant endeavour for conformity unto christ crucified , it is the cross of christ whereby we are crucified unto the world and all things in it . when the mind is much taken up with thoughts of christ as dying , how and for what he dyed , if it hath any spark of saving faith in it , it will turn away the eyes from looking on the desirable things of this world , with any delightful friendly aspect . things will appear unto it as dead and discoloured . . the fixing of them steadily on things spiritual and eternal , whereof i have discoursed at large elsewhere : the whole of this advice is given us by the apostle , col. . , , , , . herein faith begins its work , this is the first lesson it takes out of the gospel ; namely , that of self-denial , whereof this mortification is a principal part . herein it labours to cast off every burthen , and the sin that doth so easily beset us . unless some good degree be attained here , all further attempts in this great duty will be fruitless . do you then , any of you , judge your selves under any of those qualifications before mentioned , which render this duty and work of faith necessary unto you ? sit down here at the threshold , and reckon with your selves , that unless you can take your hearts more off from the world , unless your affections and desires be mortified and crucified , and dead in you , in a sensible degree and measure , unless you endeavour every day to promote the same frame in your minds , you will live and dye strangers to this duty . . this mortification of our affections towards these things , our love , desire , and delight . will produce a moderation of passions about them , as fear , anger , sorrow , and the like ; such will men be stirred up unto , in those changes , losses , crosses , which these things are subject unto . they are apt to be tender and soft in those things ; they take every thing to heart , every affliction and disappointment is aggravated , as if none almost had such things befall them as themselves : every thing puts them into a commotion : hence are they often surprized with anger about trifles , influenced by fear in all changes , with other turbulent passions ; hence are men morose , peevish , froward , apt to be displeased , and take offence on all occasions ; the subduing of this frame , the casting out of these dispositions and perverse inclinations , is part of the work of faith. when the mind is weaned from the world and the things of it , it will be sedate , quiet , composed , not easily moved with the occurences and occasions of life : it is dead unto them , and in a great measure inconcerned in them ; this is that moderation of mind wherein the apostle would have us excel , phil. . . for he would have it so eminent as that it might appear unto all men , that is , who are concerned in us , as relations , families , and other societies ; this is that which principally renders us useful and exemplary in this world ; and for the want whereof many professors fill themselves and others with disquietments , and give offence unto the world it self . this is required of all believers , but they will be eminent in it in whom faith works this weanedness from the world , in order unto a peculiar exercise of repentance . . there is required hereunto an unsollicitousness about present affairs and future events : there is nothing given us in more strict charge in the scripture , than that we should be careful in nothing , sollicitous about nothing , take no thought for to morrow , but to commit all things unto the sovereign disposal of our god and father , who hath taken all these things into his own care. but so it is come to pass , through the vanity of the minds of men , that what should be nothing unto them is almost their all . care about things present , and sollicitousness about things to come , in private and publick concerns , take up most of their thoughts and contrivances : but this also will faith subdue on this occasion , where it tends unto the promotion of repentance , by weanedness from the world. it will bring the soul into a constant , steady , universal resignation of it self unto the pleasure of god , and satisfaction in his will. hereon it will use the world as if it used it not , with an absolute inconcernment in it , as unto what shall fall out . this is that which our saviour presseth so at large , and with so many divine reasonings , mat. . , to the . . a constant preferrence of the duties of religion before and above the duties and occasions of life : these things will continually interfere , if a diligent watch be not kept over them , and they will contend for preferrence ; and their success is acording to the interest and estimation which the things themselves have in our minds : if the interest of the world be there prevalent , the occasions of it will be preferred before religious duties ; and they shall for the most part be put off unto such seasons wherein we have nothing else to do , and it may be sit for little else . but where the interest of spiritual things prevails , it will be otherwise , according to the rule given us by our blessed saviour ; seek first the kingdom of god and the righteousness thereof , &c. mat. . . i confess this rule is not absolute , as unto all seasons and occasions , there may be a time wherein the observation of the sabbath must give place to the pulling an ox or an ass out of a pit ; and on all such occasions the rule is , that mercy is to be preferred before sacrifice . but in the ordinary course of our walking before god , faith will take care that a due attendance unto all duties of religion be preferred to all the occasions of this life ; they shall not be shuffled off on trifling pretences , nor cast into such unseasonable seasons as otherwise they will be . there also belongs unto that weanedness from this world which is necessary unto an eminency in degrees of humiliation and repentance , watching unto prayer . . willingness and readiness to part with all for christ and the gospel , this is the animating principle of the great duty of taking up the cross , and self-denial therein : without some measure of it in sincerity , we cannot be christ's disciples : but in the present case there is an eminent degree , which christ calls the hating of all things in comparison of him , that is required ; such a readiness as rejects with contempt all arguing against it , such as renders the world no burthen unto it in any part of our race ; such as establisheth a determinate resolution in the mind , that as god calls , the world and all the concernments of it should be forsaken for christ and the gospel . our countenances and discourses on difficulties do not argue that this resolution is prevalent in us , but so it is required in that work of faith which we are in the consideration of . . a second thing that belongs hereunto , is a peculiar remembrance of sin , and converse about it in our minds , with self-displicency and abhorrency . god hath promised in his covenant , that he will remember our sins no more ; that is , to punish them ; but it doth not thence follow that we should no more remember them , to be humbled for them . repentance respects sin always ; wherever therefore that is , there will be a continual calling sin to remembrance ; saith the psalmist , my sin is ever before me . there is a threefold calling our past sins unto remembrance : . with delight and contentment ; thus is it with proffligate sinners , whose bodies are grown unserviceable unto their youthful lusts ; they call over their former sins , roll them over in their minds , express their delight in them by their words , and have no greater trouble but that for the want of strength or opportunity they cannot still live in the practise of them ; this is to be old in wickedness , and to have their bones filled with the sins of their youth : so do many in this age , delight in filthy communication , unclean society , and all incentives of lust : a fearful sign of being given over unto a reprobate mind , an heart that cannot repent . . there is a remembrance of sin unto disquietment , terror and despair : where mens consciences are not seared with an hot iron , sin will visit their minds ever and anon with a troublesome remembrance of it self , with its aggravating circumstances . for the most part men hide themselves from this visitor , they are not at home , not at leisure to converse with it , but shift it off like insolvent debtors , from day to day , with a few transient thoughts and words . but sometimes it will not be so put off , it will come with an arrest , or a warrant from the law of god , that shall make them stand and give an account of themselves : hereon they are filled with disquietments , and some with horror and despair , which they seek to pacify and divert themselves from , by farther emerging themselves in the pursuit of their lusts , the case of cain , gen. . , , . . there is a calling former sins to remembrance , as a furtherance of repentance , and so they are a threefold glass unto the soul , wherein it hath a trebble object . . it sees in them the depravation of its nature , the evil quality of that root which hath brought forth such fruit : and they see in it their own folly , how they were cheated by sin and sathan ; they see the unthankfulness and unkindness towards god wherewith they were accompanied : this fills them with holy shame , rom. . . this is useful and necessary unto repentance . perhaps if men did more call over their former sins and miscarriages than they do , they would walk more humbly and warily than they do for the most part . so david in his age prays for a renewed sense of the pardon of the sins in his youth , psal. . . . the soul sees in them a representation of the grace , patience , and pardoning mercy of god : thus and thus was it with me , god might justly have cast me off for ever ; he might have cut me off in the midst of these sins , so as that i should have had no leisure to have cried for mercy ; and perhaps some of them were sins long continued in . o the infinite patience of god that spared me ! the infinite grace and mercy of god that forgave unto me these provoking iniquities ! this frame is expressed psal. . , . . the soul sees herein the efficacy of the mediation and blood of christ , joh. . . whence is it that i have deliverance from the guilt of these sins ? that way was made for the advancing of grace in the pardon of them ? whence is it that my soul and conscience are purged from the stain and filth of them ? here the whole glory of the love and grace of christ in his mediation , with the worth of the attonement that he made , and the ransom that he paid , with the efficacy of his blood to purge us from all our sins , is represented unto the mind of the believer : so out of the eater comes forth meat , and hereby a reconciliation is made between the deepest humiliation , and a refreshing sense of the love of god , and peace with him . this therefore a soul which is engaged into the paths of repentance will constantly apply it self unto : and it is faith alone whereunto we are beholding for the views of these things in sin ; in no other light will they be seen therein : their aspect in any other is horrid and terrifying , suited only to sill the soul with dread and horror , and thoughts of flying from god : but this view of them is suited to stir up all graces unto an holy exercise . . hereon godly sorrow will ensue ; this indeed is the very life and soul of repentance , so the apostle declares it , cor. . , , . and it comprizeth all that is spoken in the scripture about a broken heart and a contrite spirit , which expresseth it self by sighs , tears , mourning , yea , watering our beds with tears , and the like . david giveth so great an instance in himself hereof , and that so frequently repeated , as that we need no other exemplification of it . i shall not at large insist upon it , but only shew ( . ) what it doth respect : and ( . ) wherein it doth consist , ( . ) how faith works it in the soul. ( . ) what it doth respect : and it hath a twofold object : . such past sins as by reason of their own nature or their aggravations , have left the greatest impressions on conscience : it respects indeed in general all past and known sins that can be called to remembrance , but usually in the course of mens lives there have been some sins whose wounds on various accounts have been most deep and sensible , these are the especial objects of this godly sorrow ; so was it with david in the whole course of his life , after his great fall , he still bewailed his miscarriage therein : the like respect he had unto the other sins of his youth ; and none have been so preserved , but they may fix on some such provocation as may be a just cause of this sorrow all their days . . it respects the daily incursions of infirmities in failings , negligences in our frames or actions , such as the best are subject to ; these are a matter of continual sorrow and mourning to a gracious soul that is engaged in this duty and way of repentance . ( . ) wherein it doth consist ; and the things following do concur therein : . self-judging ; this is the ground and spring of all godly sorrow , and thereon of repentance , turning away the displeasure of god , cor. . . this the soul doth continually with reference unto the sins mentioned ; it passeth sentence on it self every day : this cannot be done without grief and sorrow ; for although the soul finds it a necessary duty , and is thereon well pleased with it , and yet all such self-reflection ; are like afflictions , not joyous but grievous . . the immediate effect hereof is constant humiliation : he that so judgeth himself , knows what frame of mind and spirit becomes him thereon : this takes away the ground from all pride , elation of mind , self-pleasing ; where this self-judging is constant they can have no place : this is that frame of mind which god approves so highly , and hath made such promises unto ; the humble are every where proposed as the especial object of his own care , his respect is to them that are of a broken heart , and of a contrite spirit : and this will grow on no other root . no man by his utmost diligence on any argument or consideration shall be able to bring himself into that humble frame wherein god is delighted , unless he lay the foundation of it in continual self-judging , on the account of former and present sins . men may put on a fashion , frame , and garb of humility ; but really humble they are not ; where this is wanting , pride is in the throne , in the heart , though humility be in the countenance and deportment : and herein doth this godly sorrow much consist . . there is in it a real trouble and disquietment of mind , for sorrow is an afflictive passion ; it is contrary to that compose which the mind would constantly be at . howbeit this trouble is not such as is opposed unto spiritual peace and refreshment , for it is an effect of faith , and faith will produce nothing that is really inconsistent with peace with god , or that shall impeach it ; but it is opposite unto other comforts . it is a trouble that all earthly things cannot take off and remove . this trouble of his mind in his sorrow for sin , david on all occasions expresseth unto god ; and sometimes it riseth to a great and dreadful height , as it is expressed psal. . throughout . hereby the soul is sometimes overwhelmed , yet so as to relieve it self by pouring out its complaint before the lord , psal. . . . this inward frame of trouble , mourning , and contriteness , will express it self on all just occasions , by the outward signs of sighs , tears , and mournful complaints , psal. . . so david continually mentions his tears on the like account , and peter on the review of his sin wept bitterly ; as mary washed the feet of christ with her tears , as we should all do , a soul filled with sorrow will run over and express its inward frame by these outward signs . i speak not of those self-whole jolly professors which these days abound with , but such as faith engageth in this duty will on all occasions abound in these things . i fear there is amongst us too great a pretence , that mens natural tempers and constitutions are incompliant with these things : where god makes the heart , soft and godly sorrow doth not only sometimes visit it , but dwell in it , it will not be wholly wanting in these expressions of it ; and what it comes short of one way , it may make up in another ; whatever the case be as to tears , it is certain that to multiply sighs and groans for sin , is contrary to no mans constitution , but only to sin ingrafted in his constitution . . this godly sorrow will constantly incite the mind unto all duties , acts and fruits of repentance whatever ; it is never barren nor heartless , but being both a grace and a duty , it will stir up the soul unto the exercise of all graces , and the performance of all duties that are of the same kind : this the apostle declares fully , cor. . . this therefore is another thing which belongs unto that state of repentance which faith will bring the soul unto , and whereby it will evidence it self on the occasions before-mentioned : and indeed if this sorrow be constant and opperative , there is no clearer evidence in us of saving faith. they are blessed who thus mourn : i had almost said , it is worth all other evidences , as that without which they are none at all ; where this frame is not in some good measure , the soul can have no pregnant evidence of its good estate . . another thing that belongs to this state , is outward observances becoming it ; such are abstinence unto the due mortification of the flesh ; not in such things or ways as are hurtful unto nature , and really obstructive of greater duties : there have been great mistakes in this matter , most men have fallen into extreams about it , as is usual with the most in like cases ; they did retain in the papacy , from the beginning of the apostacy of the church , from the rule of the scripture , an opinion of the necessity of mortification unto a penitent state ; but they mistook the nature of it , and placed it for the most part in that which the apostle calls the doctrine of devils , when he foretold believers of that hypocritical apostacy , tim. . , , . forbiding to marry , engaging one sort of men by vows against the use of that ordinance of god for all men , and enjoyning abstinence from meats in various laws and rules , under pretence of great austerity , was the substance of their mortification : hereunto they added habits , fasting , disciplines , rough garments , and the like , pretended self-macerations innumerable . but the vanity of this hypocrisie hath been long since detected , but therewithall most men are fallen into the other extream : men do generally judge that they are at their full liberty in and for the use of the things esteemed refreshments of nature ; yea , they judge themselves not to be obliged unto any retrenchment , in garments , diet , with the free use of all things in themselves lawful , when they are under the greatest necessity of godly sorrow , and express repentance . but there is here a no less pernicious mistake than in the former excess , and it is that which our lord jesus christ gives us in charge to watch against , luk. . , , . this therefore , i say , is required unto the state we enquire after ; those things which restrain the satisfaction of the appetite , with an aversation of the joyous enticements of the world , walking heavily and mournfully , expressing an humble and afflicted frame of spirit , are necessary in such a season . the mourners in zion are not to be ashamed of their lot and state , but to prosess it in all suitable outward demonstration of it ; not in fantastical habits and gestures , like sundry orders of the monks ; not in affected forms of speech and uncouth deportments , like some among our selves ; but in such ways as naturally express the inward frame of mind enquired after . . there is required hereunto a firm watch over solitudes and retirements of the night and day , with a continual readiness to conflict temptations in their first appearance , that the soul be not surprized by them ; the great design in the exercise of this grace , is to keep and preserve the soul constantly in an humble and contrite frame , if that be lost at any time , the whole design is for that season disappointed : wherefore faith engageth the mind to watch against two things ; ( . ) the times wherein we may lose this frame . ( . ) the means whereby . and , ( . ) for the times ; there are none to be so diligently watched over as our sollitudes and retirements by night or by day : what we are in them , that we are indeed , and no more ; they are either the best or the worst of our times , wherein the principle that is predominant in us will shew and act it self ; hence some are said to devise evil on their beds , and when the morning is light they practise it , mich. . . their sollitude in the night serves them to think on , contrive , and delight in all that iniquity which they intend by day to practise , according to their power . and on the other side , the work of a gracious soul in such seasons is to be seeking after christ , cant. . . to be meditating of god , as the psalmist often expresseth it . this therefore the humble soul is diligently watchful in , that at such seasons vain imaginations which are apt to obtrude themselves on the mind , do not carry it away , and cause it to lose its frame , though but for a season ; yea , these are the times which it principally lays hold on for its improvement : then doth it call over all those considerations of sin and grace which are meet to affect it and abase it . ( . ) for the means of the loss of an humble frame , they are temptations ; these labour to possess the mind either by sudden surprizals , or continued solicitations . a soul engaged by faith in this duty is aware always of their deceit and violence ; it knows that if they enter into it , and do entangle it , though but for a season , they will quite cast out or deface that humble , contrite , broken frame , which it is its duty to preserve : and there is none who hath the least grain of spiritual wisdom , but may understand of what sort these temptations are which he is obnoxious unto ; here then faith sets the soul on its watch and guard continually , and makes it ready to combate every temptation on its first appearance , for then it is weakest and most easily to be subdued ; it will suffer them to get neither time , nor ground , nor strength : so it preserves an humble frame , delivers it frequently from the jaws of this devourer . . although the soul finds satisfaction in this condition , though it be never sinfully weary of it , nor impatient under it ; yea , though it labour to grow and thrive in the spirit and power of it , yet it is constantly accompanied with deep sighs and groanings for its deliverance : and these groanings respect both what it would be delivered from , and what it would attain unto ; between which there is an interposition of some sighs and groans of nature , for a continuance in its present state . . that which this groaning respects deliverance from , is the remaining power of sin ; this is that which gives the soul its distress and disquietment : occasionally indeed its humility , mourning , and self-abasement are encreased by it , but this is thro' the efficacy of the grace of christ jesus : in its own nature it tends to hurt and ruine ; this the apostle emphatically expresseth in his own person , as bearing the place and state of other believers , ro. . . and this constant groaning for deliverance from the power of sin , excites the soul to pursue it unto its destruction : no effect of faith , such as this is , is heartless or fruitless , it will be opperative towards what it aims at ; and that in this case is the not being of sin ; this the soul groans after , and therefore contends for ; this is the work of faith , and faith without works is dead ; wherefore it will continually pursue sin unto all its retirements and reserves . as it can have no rest from it , so it will give neither rest nor peace unto it ; yea , a constant design after the not being of sin , is a blessed evidence of a saving faith. . that which it looks after , is the full enjoyment of glory , rom. . . this indeed is the grace and duty of all believers , of all who have received the first fruits of the spirit ; they all in their measure groan , that their very bodies may he delivered from being the subject and seat of sin , that they may be redeemed out of that bondage : it is a bondage to the very body of a believer to be instrumental unto sin : this we long for its perfect deliverance from , which shall compleat the grace of adoption in the whole person : but it is most eminent in those who excel in a state of humiliation and repentance ; they , if any , groan earnestly ; this they sigh , breath , and pant after continuually ; and their views of the glory that shall be revealed , gives them refreshment in their deepest sorrows ; they wait for the lord herein more than they that wait for the morning . do not blame a truly penitent soul , if he longs to be dissolved : the greatness and excellency of the change which he shall have thereby , is his present life and relief . . but there is a weight on this desire , by the interposition of nature , for the continuation of its present being , which is inseparable from it : but faith makes a reconciliation of these repugnant inclinations , keeping the soul from weariness and impatience ; and this it doth by reducing the mind unto its proper rock : it lets it know that it ought not absolutely to be under the conduct of either of these desires . first , it keeps them from excess , by teaching the soul to regulate them both by the word of god ; this it makes the rule of such desires and inclinations , which whilst they are regulated by , we shall not offend in them : and it mixeth a grace with them both that makes them useful , namely , constant submission to the will of god ; this grace would have , and this nature would have ; but saith the soul , the will and sovereign pleasure of god is my rule : not my will , holy father , but they will be done : we have the example of christ himself in this matter . . the last thing i shall mention , as that which compleats the state described , is abounding in contemplations of things heavenly , invisible and eternal : none have more holy and humble thoughts than truly penitent souls , none more high and heavenly contemplations ; you would take them to be all sighs , all mourning , all dejection of spirit ; but none are more above , none more near the high and lofty one : as he dwells with them , isa. . . so they dwell with him in a peculiar manner , by these heavenly contemplations . those who have lowest thoughts of themselves , and are most filled with self-abasement , have the clearest views of divine glory . the bottom of a pit or well gives the best prospect of the heavenly luminaries : and the soul in its deepest humiliations , hath for the most part the clearest views of things within the vail . finis . books lately printed of dr. owens , and sold by william marshal at the bible in newgate-street . . the true nature of a gospel-church . . a treatise of the dominions of sin and grace . . a breif and impartial account of the nature of the protestant religion . . a brief instruction in the worship of god. . an humble testimony unto the goodness and severity of god. . a discourse of temptations . . the principles of the doctrine of christ. . meditations and discourses on the glory of christ. . two discourses concerning the holy spirit and his work , the one of the spirit as a comforter , the other as he is the author of spiritual gifts , which is an addtion to the folio . in octavo bound s. . a guide to church-fellowship and order according to the gospel institution , wherein these following particulars are distinctly handled : ( . ) the necessity of believers to joyn themselves in church order . ( . ) the subject matter of the church . ( . ) a continuation of a church state . ( . ) what sort of churches and disciples of christ may and ought to joyn themselves unto , as unto entire communion . drice bound d. where you may be supplied with most of dr. owen's other books that are in print , at the bible in newgate-street . books written by other authors and effigies sold as above . caryl's exposition on the book of job . two volumes pool's synopsis in latine . five volumes . with the index's . pool's synopsis on the new testament . in two volumes , in latine , with the index , is sold very cheap , for s. in quires , and s. bound . index's of the old and new testament , to be sold alone . price . s. clark's martyrology . dr. manton's effigies , price d. dr. owen's effigies , price d. mr. caryl's effigies , price d. mr. bunyan's effigies , price d. with several other ministers effigies . the duty of pastors and people distingushed [sic]. or a briefe discourse, touching the administration of things commanded in religion. especially concerning the means to be used by the people of god (distinct from church-officers) for the increasing of divine knowledge in themselves and others. wherein bounds are prescribed to their peformances, their liberty is enlarged to the utmost extent of the dictates of nature and rules of charity: their duty laid downe in directions, drawn from scripture-precepts, and the practise of gods people in all ages. together with the severall wayes of extraordinary calling to the office of publike teaching, with what assurance such teachers may have of their calling, and what evidence they can give of it, unto others. / by john ovven, m.a. of q. col. o. owen, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing o thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the duty of pastors and people distingushed [sic]. or a briefe discourse, touching the administration of things commanded in religion. especially concerning the means to be used by the people of god (distinct from church-officers) for the increasing of divine knowledge in themselves and others. wherein bounds are prescribed to their peformances, their liberty is enlarged to the utmost extent of the dictates of nature and rules of charity: their duty laid downe in directions, drawn from scripture-precepts, and the practise of gods people in all ages. together with the severall wayes of extraordinary calling to the office of publike teaching, with what assurance such teachers may have of their calling, and what evidence they can give of it, unto others. / by john ovven, m.a. of q. col. o. owen, john, - . [ ] , [ ] p. printed by l. n. for philemon stephens, at the gilded lion in pauls church-yard, london : . reproduction of the original in the british library. annotation on thomason copy: "may. ". eng clergy -- office -- early works to . church polity -- early works to . a r (thomason e _ ). civilwar no the duty of pastors and people distingushed [sic]. or a briefe discourse, touching the administration of things commanded in religion.: esp owen, john d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion the duty of pastors and people distingushed . or a briefe discovrse , touching the administration of things commanded in religion . especially concerning the means to be used by the people of god ( distinct from church-officers ) for the increasing of divine knowledge in themselves and others . wherein bounds are prescribed to their performances , their liberty is enlarged to the utmost extent of the dictates of nature and rules of charity : their duty laid downe in directions , drawn from scripture-precepts , and the practise of gods people in all ages . together with the severall wayes of extraordinary calling to the office of publike teaching , with what assurance such teachers may have of their calling , and what evidence they can give of it , unto others . by john ovven , m. a. of q. col. o. london , printed by l. n. for philemon stephens , at the gilded lion in pauls church-yard . . to the trvly noble , and my ever honoured friend , sir edward scot , of scots-hall in kent , knight of the honourable order of the bath . sir : having of late been deprived of the happinesse to see you , i make bold to send to visite you ; and because that the times are troublesome , i have made choise of this messenger : who having obtained a license to passe , feares no searching : he brings no newes ( at least ) to you , but that which was from the beginning , and must continue unto the end , which you have heard , and which ( for some part thereof ) you have practised out of the word of god . he hath no secret messages prejudiciall to the state of church or common-wealth ; neither i hope , will he entertain any such comments by the way ▪ considering from whom he comes , and to whom he goes ; of whom , the one would disclaime him , and the other punish him . ambitious i am not of any entertainment for these few sheetes , neither care much what successe they find in their travel ; setting them out meerly in my own defence , to be freed from the continued solicitations of some honest judicious men , who were acquainted with their contents : being nothing , but an houres country-discourse , resolved , from the ordinary pulpit method , into its own principles : when i first thought of sending it to you , i made ful account to use the benefit of the advantage , in recounting of , and returning thanks for some of those many undeserved favours which i have received from you . but addressing my self to the performance , i fainted in the very entrance ; finding their score so large , that i know not where to begin , neither should i know how to end : only one i cannot suffer to lye hid in the croud , though other engagements hindred me from embracing it , viz. your free proffer of an ecclesiastical preferment , then vacant , and in your donation . yet truly all received courtesies , have no power to oblige me unto you , in comparison of that abundant worth , which by experience i have found to be dwelling in you . twise by gods providence , have i been with you , when your county hath been in great danger to be ruined , once by the horrid insurrection of a rude godlesse multitude ; and againe , by the invasion of a potent enemy , prevailing in the neighbor county ; at both which times , besides the generall calamity justly feared , particular threatnings were daily brought unto you : under which sad dispensations , i must crave leave to say ( only to put you in mind of your selfe , if it should please god againe to reduce you to the like straights ) that i never saw more resolved constancy , more cheerfull unmoved christian courage in any man . such a valiant heart in a weak body , such a directing head , where the hand was but feeble , such unwearied endevours , under the pressures of a painful infirmity , so well advised resolves in the midst of imminent danger , did i then behold , as i know not where to parallel . neither can i say lesse in her kind of your vertuous lady , whose known goodnesse to al , and particular indulgences to me , make her ( as she is in her self ) very precious in my thoughts and remembrance : whom having named , i desire to take the advantage thankfully to mention her worthy son , my noble and very deare friend c. westrow , whose judgement to discerne the differences of these times , and his valour in prosecuting what he is resolved to be just and lawfull , places him among the number of those very few , to whom it is given to know aright the causes of things , and vigorously to execute holy and laudible designes . but further of him i choose to say nothing , because if i would , i cannot but say too little . neither will longer detain you from the ensuing discourse , which i desire to commend to your favourable acceptance , and with my hearty prayers , that the lord would meet you and yours in all those wayes of mercy and grace , which are necessary to carry you along through all your engagements , untill you arrive at the haven of everlasting glory , where you would be : i rest your most obliged servaent in iesus christ our common master : john ovven . the preface to the ensuing discourse . the glasse of our lives , seemes to runne and keep pace with the extremity of time : the end of those ends of the world a which began with the gospell , is doubtlesse comming upon us , hee that was instructed what should bee , till time should be no more , said , it was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the last houre in his time : much sand cannot be behind , and christ shakes the glasse : many minutes of that houre cannot remaine ; the next measure we are to evpect , is but a moment , the twinkling of an eye , wherein we shall all be changed ; now as if the horoscope of the decaying age , had some secret influence into the wils of men , to comply with the decrepit world , they generally delight to run into extreames : not that i would have the fate of the times to beare the faults of men , like him who cried , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to free himself , intitling god and fate to his sins ; but only to shew how the all-disposing providence of the most hign , works such a complyance of times and persons , as may joyntly drive at his glorious aymes , causing men to set out in such seasons as are fittest for their travell . this epidemicall disease of the aged world , is the cause , why in that great diversity of contrary opinions , wherewith mens heads and hearts are now replenished : the truth pretended to be sought with so much earnestnesse , may be often gathered up , quite neglected , between the parties litigant ; medio tulissimus , is a sure rule , but that fiery spirits , pyrout eocus & aethon quartusque phlegon , will be mounting . in the matter concerning which , i propose my weake essay , some would have all christians to be almost ministers , others none but ministers , to be gods clergie : those would give the people the keys , these use them , to lock them out of the church , the one ascribing to them primarily al ecclesiasticall power for the ruling of the congregation ; the other abridging them of the performance of spirituall duties , for the building of their own soules : as though there were no habitable earth betweene the valley ( i had almost said the pit ) of democraticall confusion , and the precipitious rock of hierarchicall tyranny : when unskilfull archers shoot , the safest place to avoid the arrow , is the white : going , as neare as god shall direct me , to the truth of this matter , i hope to avoid the strokes of the combatants on every side . and therefore wil not handle it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} with opposition to any man , or opinion , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} briefly proposing mine owne required judgement : the summary result whereof , is , that the sacred calling may retaine its ancint dignity , though the people of god be not deprived of their christian liberty ; to cleare which proposall , somethings i shall briefly premise , chap. i. of the administration of holy things among the patriarks before the law . . concerning the ancient patriachs ; from these , some who would have judaisme , to be but an intercision of christiauity derive the pedigree of christians , affirming the diference between us & them , to be solely in the name & not the thing it self : of this thus much at least is true , that the law of commandements , contained in ordinances did much more diversifie the administration of the covenant , before , and after christ , then those plaine moralities , wherewith in their dayes it was cloathed : where the assertion is dificient , antiquity hath given its authors sanctuary from farther pursuit . their practice then , were it cleer , can be no president for christians ; all light brought to the gospel , in comparison of those full and glorious beames , that shine in it selfe , is but a candle set up in the sunne : yet for their sakes , who found out the former unity , i will , ( not following the conceit of any , nor the comments of many ) give you such a bare naration , as the scripture will supply me withall , of their administration of the holy things and practise of their religion : ( as it seemes christianity , though not so called ) and doubt you not of divine approbation , and institution : for all prelacy , at least , untill nimrod hunted for preferment , was dejure divino : i finde then , that before the giving of the law , the chief men among the servants of the true god , did every one in their owne families with their neighbors adjoyning , of the same perswasion , performe those things which they knew to be required , by the law of nature , tradition , or speciall revelation ( the unwritten word of those times ) in the service of god , instructing their childeren and servants in the knowledge of their creed concerning the nature and goodnesse of god , the fall and sin of man , the use of sacrifices , and the promised seede , ( the summe of their religion ) and moreover performing {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} things appertaining unto god . this we have delivered concerning seth , enoch , noah , abraham , lot , isaack , iacob , iethro , iob , others : now whither they did this , as any way peculiarly designed unto it as an office , or rather in obedient duty to the prime law of nature , in which , and to whose performance , many of them were instructed , and incouraged , by divine revelation , ( as seemes most probable ) is not necessary to be insisted on : to me truely it seemes evident , that thert were no determiuate ministers of divine worship before the law , for , where finde we any such office instituted , where the duties of those officers prescribed ? or were they of human invention ? god would never allow , that in any regard , the wil of the creature should be the measure of his honour & worship ; but the right and exercise of the priesthood , say some was in the first borne ; but a proofe of this will be for ever wanting . abel was not adams eldest sonne , yet if any thing were peculiar to such an office , it was by him performed , that both the brothers carried their sacrifices to their father , is a vaine surmize : who was priest then , when adam dyed ? neither can any order of descent be handsomely contrived : noah had three sonnes , grant the eldest onely a priest ; were the eldest sonnes of his other sons priests or no ? if not , how many men , feareing god , were scattered over the face of the earth , utterly deprived of the means of right worship ; if so , there must be a new rule produced , beyond the prescript of nature , whereby a man may be enabled by generation to convey that to others , which he hath not in himselfe : i speake not of melchisedeck , and his extraordinary priesthood ; why should any speak where the holy ghost is silent ? if we pretend to know him , we overthrow the whole mystery , and run crosse to the apostle , afirming him to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} without father , mother , or genealogie ; for so long time then , as the greatest combination of men , was in distinct families ( which sometimes were very great ) politickes and oeconomicks being of the same extent , all the way of instruction in the service and knowledge of god , was by the way of paternall admonition : for the discharge of which duty , abraham is commended gen. . . whereunto the instructers had no particular ingagement , but only the generall obligation of the law of nature ; what rule they had , for their performances towards god , doth not appeare ; all positive law , in every kinde is ordained for the good of community : that then being not , no such rule was assigned , untill god gathered a people , and lifted up the standard of circumcision for his subjects to repaire unto : the world in the dayes of abraham , beginning generally to incline to idolatry and polutheisme , the first evident inreconcileable division was made betweene his people and the malignants , which before lay hid in his decree , visible signes and prescript rules , were necessary for such a gathered church : this before i conceive to have been supplyed by speciall revelation . the law of nature a long time prevailed for the worship of the one true god . the manner of this worship , the generalty had at first ( as may be conceived ) from the vocall instruction of adam , ful of the knowledge of divine things ; this afterwards their children had from them by tradition ; helped forward by such who received particular revelations in their generation ; such as noah , thence called a preacher of righteousnesse : so knowledge of gods will increased , untill sinne quite prevailed , and all flesh corrupted their wayes ; all apostacy for the most part beginnes in the will , which is more bruised by the fall , then the understanding . nature is more corrupted , in respect of the desire of good , then the knowledge of truth ; the knowledge of god would have flourished longer in mens mindes , had not sinne banished the love of god out of their hearts . the summe is , that before the giving of the law , every one in his owne person , served god according to that knowledge he had of his will . publike performances were assigned to none , further then the obligation of the law of nature , to their duty in their owne familyes . i have purposely omitted to speake of melchisedocke as i said before , having spoken all that i can , or dare concerning him , on another occasion , onely this i will adde , they who so confidently affirme him to be shem , the sonne of noah , and to have his priesthood in an ordinary way , by vertue of his primogeniture , might have done well to aske leave of the holy ghost , for the revealing of that which he purposely concealed , to setforth no small mystery , by them quite overthrowne . and he who of late makes him looke upon abraham and the four kings , all of his posterity , fighting for the inheritance of canaan ; ( of which cause of their quarrell the scripture is silent ) robs him at least of one of his titles , a king of peace ; making him neither , king nor peaceable , but a bloody grandsire , that either could not , or would not part his fighting children , contending for that whose right was in him , to bestow on whom he would . and thus was it with them in the administration of sacred things : there was no divine determination of the priestly office on any order of men : when things appertaining unto god , were to be performed in the name of a whole family ( as afterwards sam. . . ) perhaps the honour of the performance was by consent given to the first borne : further , the way of teaching others , was by petarnall admonition : ( so gen. . ) motives thereunto , and rules of their proceeding therein , being the law of nature , and speciall revelation . prescription of positive law , ordained for the good of community , could have no place , , when all society was domesticall . to instruct others ( upon occasion ) wanting instruction for their good , is an undeniable dictate of the first principles of nature ; obedience to which , was all the ordinary warrant they had , for preaching to any beyond their owne families , observed by lot gen. . . though his sermon contained a little false doctrine , ver. . againe , speciall revelation leaves as a great impression on the minde of him to whom it is made , so an effectuall obligation for the performance of what it directeth unto , the lyon hath roared , who will not fear ; the lord god hath spoken who can but prophes●e , amos . . and this was noahs warrant for those performances , from whence he was called a preacher of righteousnes , pet. . . thus although i doe not finde any determinate order of priesthood by divine institution , yet do i not thence conclude with aquin. . ae quest . . a ( if i noted right at the reading of it ) that all the worship of god , i meane for the manner of it was of humane invention , yea sacrifices themselves : for this will worship as i shewed before god alwayes rejected , no doubt but sacrifices and the manner of them were of divine institution , albeit their particular originall , in regard of precept though not of practice be to us unknowne ; for what in all this concernes us , we may observe that a superinstitution of a new ordinance , doth not overthrow any thing that went before in the same kinde , universally morrall , or extraordinary ; nor at all change it , unlesse by expresse exception , as by the introduction of the ceremoniall law , the offering of sacrafices , which before was common to all , was restrained to the posterity of levi : looke then what performances in the service of god , that primitive houshold of faith was in the generall directed unto , by the law of nature , the same regulated by gospel light ( not particularly excepted ) ought the generallity of christians to performe , which what they were may be collected from what was fore spoken . chap. ii. of the same among the jewes , and of the duty of that people distinct from their church officers . . concerning the jews after the giving of moses law , the people of god were then gathered in one , and a standard was set up for all his to repaire unto , and the church of god became like a city upon a hill , conspicuous to all ; and a certaine rule set downe for every one to observe that would approach unto him : as then before the law we sought for the manner of gods worship from the practise of men , so now since the change of the externall administration of the covenant , from the prescription of god ; then we ghessed at what was commanded , by what was done ; now at what was done , by what was commanded ; and this is all the certainety we can have in either kinde , though the consequence from the precept , to the performance ; and on the contrary , in this corrupted state of nature , be not of absolute necessity ; onely the difference is , where things are obscured , it is a safer way to prove the practise of men by gods precept , charitably supposing them to have been obedient , then to wrest the divine rule to their observation ; knowing how prone men are to deifie themselves , by mixing their inventions with the worship of god : the administration of gods providence towards his church hath been various and the communication of himselfe unto it , at sundry times , hath been in divers manners ; especially , it pleased him not to bring it to perfection but by degrees , as the earth bringeth forth fruit , first the blade , then the eare , then the full corne in the eare : thus the church before the giving of moses law , seems to have had two maine defects , which the lord at that time supplyed ; one in discipline , or government , in that every family exercised the publique worship of god within it self or a part . ( though some do otherwise conclude from gen. . . ) which was first removed , by establishing a consistory of elders , the other , in the doctrine wanting the rule of the written word being directed by tradition , the manifold defects whereof , were made up , by speciall revelatition : to neither of these defects was the church since exposed : whether there was any thing written before the giving of the law , is not worth contending about : austine thought enochs prophesie was written by him ; prophesie was written by him ; and josephus afirmes , that there were two pillars erected , one of stone , the other of brick before the stoode , wherein divers things were ingraven ; and sixtus senensis , that the booke of the wars of the lord was a volume ancienter then the bookes of moses ; but the contrary opinion is most received , so chrysost. hom. . in mali . after its giving , none ever doubted of the perfection of the written word for the end to which it was ordained , untill the jewes had broached their talmud , to oppose christ , and the papists their traditions , to advance antichrist ; doubtlesse the sole aime of the work , what ever , were the intentions of the workmen . the lights which god maketh , are sufficient to rule the seasons for which they are ordained ; as , in creating of the world , god made two great lights , the greater light to rule the day , and the lesser light to rule the night ; so in the erection of the new world of his church , he set up two great lights , the lesser light of the old testament , to guide the night , the darke space of time under the law , and the greater light of the new testament , to rule the glorious day of the gospel , and these two lights do sufficiently enlighten every man that commeth into this new world : there is no neede of the false fire of tradition , where god sets up such glorious lights . this be premised , for the pronass of men , to deflect from the golden rule , and heavenly polestarre in the investigation of the truth ; especially in things of this nature , concerning which we treat , wherein ordinary indeavours , are farre greater in searching after what men have done , then what they ought to have done ; and when the fact is once evidenced , from the pen of a rabbi , or a father , presently conclude the right : amongst many , we may take a late treatise for instance , intituled , of religious assemblies and the publike service of god , whose author would prescribe the manner of gods worship among christians , from the custome of the jewes ; and their observations , he would prove from the rabbines ; not at all taking notice , that from such observances , they were long agon recalled , to the law and to the testamony . and afterwards for them sharply rebuked by truth it selfe : doubtlesse it is a worthy knowledge to be able , and a commendable deligence to search into those coyners of curiosities , but to imbrace the fancy 's of those wild-heads which have nothing but noveltie to commend them , and to seeke their imposition on others , is but an abasing of their owne ceisure and others industry : the issue of such a temper , seemes to bee the greatest part of that treatise , which because i wait onely for some spare houres to demonstrate in a perticular tract . i shall for the present , omit the handling of divers things there spoken of , though otherwise they might very opportunately here be mentioned . as the office and duty of prophets , the manner of gods worship in their synagogues , the originall and institution of their latter teachers , scribes and pharises , & . and briefly onely observe those things , which are most immediatly conducing to my proposed subject . the worship of god among them , was either morall , or ceremoniall and typicall , the performances belonging unto the latter , with all things thereunto conducing , were appropriated to them , whom god had peculiarly set a part for that purpose : by ceromoniall worship , i understand all sacrifices and offerings , the whole service of the tabernacle , and afterwards of the temple : all which , were typicall , and established merely for the present dispensation , not without purpose of their abrogation , when that which was to be more perfect , should appear . now the severall officers with their distinct employments , in and about this service , were so punctually prescribed , and limited by almighty god , that as none of them might {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} without presumptious impiety , intrude into the function of others , not allotted to them , as numb. . , , , . so none of their bretheren might presume to intrude into the least part of their office , without manifest sacriledge . josh. . , . true it is , that there is mention of divers in the scripture that offered sacrifices , or vowed so to do , who were strangers from the priests office , yea from the tribe of levi , as jepha . judges , . manoah , jud. . david , . sam. . and again , . sam. . solomon , kings . and again , . kings . but following our former rule of interpreting , the practise , by the precept , we may finde , ( and that truely ) that all the expresions of their offerings signifie no more ; but , they brought those things to be offered , and caused the priests to do , what in their owne persons they ought not to performe . now hence by the way we may observe , that the people of god , under the new testament , contrary distinct from their teachers , have a greater interest in the performance of spirituall duties belonging to the worship of god , and more in that regard is granted unto them , and required of them , then was of the ancient people of the jewes , considered as distinguished from their priests , because their duty is prescribed unto them under the notion of those things which then , were appropriate onely to the priests ; as of offering incense , sacrifice ; oblations , and the like , which in their originall institution were never permitted to the people of the jewes , but yet tralatitiously and by analogie are injoyned to all christians , but of these afterwards ; the main question is , about the duty of the people of god , in performances for their owne edification , and the extent of their lawfull undertakings for others instruction ; for the first , which is of nearest concernment unto themselves : the summe of their duty in this kind may bee reduced to these two heads ; first , to heare the word and law of god read attentively , especially when it was expounded . secondly , to meditate therein themselves , to study it day and night , and to get their senses exercised in that rule of their duty . concerning each of which , we have both the precept , and the practise , gods command , and their performance . the one , in that injunction given unto the priest , daut . . , , . when all israel is come to appeare before the lord thy god , in the place that hee shall choose , thou shalt reade this law before all israel in their hearing : gather the people together , men , and women , and children , and thy stranger that is within thy gates , that they may heare , and that they may learne , and feare the lord your god ; and that their children which have not knowne may heare and learne . all which we find punctually performed on both sides , nehem. . , , , . ezra the priest standing on a pulpit of wood , read the law , and gave the meaning of it , and the eares of all the people were attentive to the booke of the law . which course continued untill there was an end put to the observances of that law ; as act. . . moses of old time hath in every citie them that preach him being read in the synagogues every sabbath day : on which ground , not receding from their ancient observations , the people assembled to heare our saviour teaching with authority , luk. . . and s. paul divers times tooke advantage of their ordinary assemblies to preach the gospel unto them . for the other , which concernes their own searching into the law , and studying of the word wee have a strict command , deut. . , , , . and these words which i command thee this day shall bee in thy heart , and thou shalt teach them diligently unto thy children , and shalt talke of them when thou sittest in thy house , and when thou walkest by the way , and when thou lyest down , and when thou risest up , and thou shalt bind them for a sign upon thy hand , & they shal be as front lets between thine eyes , & thou shalt write them upon the posts of thy house & upon thy gates : which strict charge is again repeated , cap. . . summarily comprehending all wayes whereby they might become exercised in the law : now because this charge is in particular given to the king , chap. . vers. , . the performance of a king in obedience thereunto , will give us light enough into the practise of the people : and this we have in that most excellent psalme of david , viz. . which for the most part , is spent in petitions for light , direction , and assistance in that study , in expressions of the performance of this duty , and in spirituall glorying of his successe , in his divine meditations : especially vers . . hee ascribeth his proficiency in heavenly wisedome and understanding above his teachers , not to any speciall revelation , not to that propheticall light wherewith he was endued ( which indeed consisting in a transient irradiation of the mind , being a supernaturall impulsion commensurate to such things as are connaturall onely unto god , doth of it selfe give neither wisedome nor understanding ) but unto his studdy in the testimonies of god . the blessings pronounced upon , and promises annexed to the performance of this duty , concerne not the matter in hand : only from the words wherein the former command is delivered , two things may be observed , . that the paternall teaching and instruction of families in things which appertaine to god , being a duty of the law of nature , remained in its full vigor , and was not at all impaired , by the institution of a new order of teachers for assemblies , beyond domesticall then established : neither without doubt ought it to cease amongst christians , there being no other reason why now it should , but that , which then was not effectuall . secondly , that the people of god , were not onely permitted , but enjoyned also , to reads the scriptures , and upon all occasions , in their owne houses , and else-where , to talke of them , or communicate their knowledge in them , unto others : there had been then , no councell at trent to forbid the one , nor perhaps was there any strict canon , to bring the other within the compasse of a conventicle : but now for the solemne publique teaching and instructing of others , it was otherwise ordained , for this was committed to them in regard of ordinary performance , who were set apart by god ; as for others before named : so also for that purpose , the author of the treatise i before mentioned , concludeth that the people were not taught at the publike assemblies by priests , as such , that is , teaching the people was no part of their office or duty : but on the contrary , that seems to be a mans duty in the service or worship of god , which god requires of him , and that appertain to his office whose performance is expressely enjoyned unto him , as such , and for whose neglect , hee is rebuked or punished : now all this wee find concerning the priests publike teaching of the people : for the prof of which the recitall of a few pertinent places shal suffice , levit. . . we have an injunction laid upon aaron and his sonnes , to teach the children of israel all the statutes that the lord had spoken to them by the hand of moses . and of the levites it is affirmed , deut. . . they shall teach jacob thy statutes , and israel thy law . now though some restraine these places to the discerning of leprosies , and between holy and unholy , with their determination of difficulty emergent out of the law , yet this no way impaires the truth of that i intend to prove by them for even , those things , belonged to that kind of publike teaching , which was necessary under that administration of the covenant : but in stead of many , i will name one not lyable to exception : mil. . . the priests lips should preserve knowledge , and they should seeke the law at his mouth , for he is the messenger of the lord of hosts : where both a recitall of his own duty , that he should be full of knowledge to instruct , the intimation of the people , that they should seeke unto him , or give heed to his teaching with the reason of them both , for he is the lords messenger , ( one of the highest titles of the ministers of the gospell performing the same office ) doe abundantly confirme , that instructing of the people in the morall worship of god , was a duty of the priestly office , or of the priests as such . especially considering the effect of this teaching mentioned , vers. . the turning of many from their iniquitie . the proper end of teaching in assemblies : all which we find exactly perperformed by an excellent priest , preaching to the people on a pulpit of wood : nehem. . , , , . further , for a neglect of this , the priests are threatned with rejection from their office : hosea . . now it doth not seeme justice , that a man should be put out of his office , for a neglect of that , whose performance doth not belong unto it ; the fault of every neglect , ariseth from the description of a duty : untill something then of more force , then any thing as yet i have seene , bee objected to the contrary , we may take it for granted , that the teaching of the people under the law , in publique assemblies , was performed ordinarily by the priests , as belonging to their duty , and office . men indued with gifts supernaturall , extraordinarily called , and immediately sent by god himselfe , for the instruction of his people , the reformation of his church , and fore-telling things to come , such as were the prophets , who when ever they met with opposition , staid themselves upon their extraordinary calling , come not within the compasse of my disquisition . the institution also of the schooles of the prophets , the employment of the sonnes of the prophets , the originall of the scribes , and those other possessours of moses chaire in our saviours time , wherein hee conversed here below , being necessarily to be handled in my observations on the fore-named treatise , i shall omit untill more leisure , and an enjoyment of the small remainder of my poore library , shall better enable me . for the present , because treating in causa facili , although writing without bookes , i hope i am not besides the truth : the booke of truth , praised bee god , is easie to bee obtained , and god is not tyed to meanes , in discovering the truth of that booke . come we then , to the consideration of what duty in the service of god , beyond those belonging unto severall families , were permitted to any of the people , not peculiarly set apart for such a purpose . the ceremoniall part of gods worship , as we saw before , was so appropriate to the priests , that god usually revenged the trangression of that ordinance , very severely , the examples of vzzah and vzziah , are dreadfull testimonies of his wrath in that kind : it was an unalterable law , by vertue whereof , the priests excommunicated that presumptuous king . for that whch we chiefly intend the publique teaching of others , as to some it was enjoyned , as an act of their duty , so it might at first seeme , that it was permitted to all , who having ability thereunto , were called by charity or necessitie ; so the princes of jehoshaphat taught the people out of the law of god , as well as the priests and levites , chron. . , , , . so also nehemiah , and others of the chiefe of the people are reckoned among them who taught the people , nehem. . and afterwards , when saint paul at any time entred into their synagogues ; they never questioned any thing but his abilities , if he had any word of exhortation to the people he might say on : and the scribes questioning the authoritie of our saviour for his teaching , were moved to it , not because he taught , but because he taught so , and such things , with authoritie , and against their traditions , otherwise they rather troubled themselves , to thinke how he should become able to teach : mark . , . then him , because he did : there are indeed many sharpe reproofes in the old testament of those who undertooke to be gods messengers without his warrant , as jerem. . , . i have not sent these prophets , yet they ran : i have not spoken to them , yet they prophesied . but if they had stood in my counsell , &c. to which , and the like places it may satisfactorily be answered , that howsoever by the way of analogie , they may be drawn into rule , for these times of the gospel , yet they were spoken only in reference to them who falsly pretended to extraordinary revelations , and a power of foretelling things to come : whom the lord forewarned his people of , and appointed punishments for them , deut. . with which sort of pretenders that nation was ever replenished , for which the very heathen often derided them : he , who makes it his employment , to counterfeit gods dispensations , had then no more glorious worke to imitate then that of prophesie , wherein he was not idle : yet notwithstanding all this , i doe not conceive the former discourse to be punctually true in the latitude thereof : as though it were permitted to all men , or any men , besides the priests and prophets to teach publikely at all times , and in all estates of that church . only i conceive that the usuall answers given to the fore-cited places , when objected , are not sufficient : take an instance in one , chro. . of the princes of jehoshaphat teaching with the priests : the author of the book before intimated , conceives that neither priests nor princes taught at all in that way we now treat of , but only that the priests rode circuit to administer judgement , and had the princes with them to do execution ; but this interpretation he borroweth only to confirme his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that priests did not teach as such , the very circumstance of the place inforces a contrary sence ; and in the . chap. there is expresse mention of appointing judges for the determination of civill causes in every city , which evidently was a distinct work distinguished from that mentioned in this place : & upō the like ground i cōceive it to be no intimation of a moveable sanedrim , which although of such a mixt constitution , yet was not itinerant , and is mentioned in that other place : neither is that other ordinary glosse more probable , they were sent to teach , that is to countenance the teaching of the law ; a duty which seldome implores the assistance of humane countenance , and if for the present it did , the kings authority commanding it was of more value then the presence of the princes . besides , there is nothing in the text , nor the circumstances thereof , which should hold out this sence unto us ; neither do we find any other rule , precept or practise , whose analogie might lead us to such an interpretation : that , which to me seemes to come neerest the truth is that they taught also , not in a ministeriall way , like the priests and levites , but imperially , and judicially declaring the sense of the law , the offences against it , and the punishments due to such offences ; especially in as much as they had reference to the peace of the common-wealth : which differs not much from that which i rest upon , to wit , that in a collapsed and corrupted state of the church , when the ordinary teachers are either utterly ignorant and cannot , or negligent and will not performe their duty , gifts in any one to be a teacher , and consent in others by him to be taught , are a sufficient warrant for the performance of it : and then this , the places cited out of the old testament prove no more . for the proceedings of st paul in the synagogues , their great want of teaching ( being a people before forsaken of the spirit & then withering ) might be a warrant for them to desire it , and his apostolicall mission for him to do it ; it doth not then at all from hence appear , that there was then any liberty of teaching in publike assemblies granted unto , or assumed by any in such an estate of the church , as wherein it ought to be : when indeed it is ruinously declining every one of gods servants hath a sufficient warrant to helpe or prevent the fall : this latter being but a common duty of zeale and charitie , the former an authoritative act of the keyes , the minister whereof is onely an instrumentall agent , that from whence it hath its efficacy , residing in another , in whose stead , ( cor. . , . ) and under whose person it is done . now who ever doth any thing in anothers stead , not by expresse patent from him , is a plaine impostor ; and a grant of this nature made unto all in generall doth not appeare . i am bold to speake of these things under the notion of the keyes , though in the time of the law ; for i cannot assent to those schoole-men , who will not allow that the keyes in any sense , were granted to the legall priests ; their power of teaching , discerning , judging , receiving in , and casting out , import the thing , though the name ( no more then that of regnum coelorum , as hierom and augustine observe ) be not to bee found in the old testament . and doubtlesse god ratified the execution of his owne ordinances in heaven , then , as well as now : what the immediate effect of their services was , how far by their own force they reached , and what they typified , how in signification onely , and not immediatly they extended to an admission into , and exclusion from the heavenly tabernacle , and wherein lyes the secret power of gospell commissions beyond theirs to attaine the ultimate end , i have declared else-where . thus much of what the ancient people of god distinguished from their priests might not doe , now briefely of what they might , or rather of what they ought , and what their obedience and profession declared , that they thought themselves obliged unto : private exhortations , rebukings , and such dictates of the law of nature being presupposed ; we find them further , speaking often one to another , of those things which concerned the feare , and worship of the lord , malac. . . by their lips feeding many with wisedome , prov. . . discoursing of gods lawes upon all occasions , deut. . , , . by multitudes encouraging each other to the service of god , zach. . , . isa. . . joyntly praising god with chearefull hearts . psalm . . . giving and receiving mutuall consolation , psal. . . and all this , with much more of the same nature , at their meetings , either occasionall , or for that purpose indicted . alwayes provided , that they abstained from fingring the arke , or medling with those things which were appropriated to the office of the priests : and concerning them hitherto . chap. . containing a digression concerning the name of priests , the right of christians thereunto by their interest in the priesthood of christ , with the presumption of any particularly appropriating it to themselves . and now the transaction of these things , in the christian church , presents it selfe , to our consideration ; in handling whereof , i shall not at all discourse , concerning the severall church officers instituted by christ and his apostles , for the edification of his body : nor concerning the difference between them , who were partakers at first of an extraordinary vocation , and those who since have been called to the same work in an ordinary manner , divinely appointed for the direction of the church : neither yet doth that diversity of the administration of government in the churches , then when they were under the plenitude of apostolicall power , and now when they follow rules prescribed for their reiglement , come in my way . further , who are the subject of the keyes in whom all that secondary ecclesiasticall power , which is committed to men doth reside , after the determination of so many learned men , by cleere scripture light , shall not by me be called in question : all these though conducing to the businesse in hand , would require a large discussion , and such a scholasticall handling , as would make it an inconsutilous piece , of this popular discourse : my intent being only to shew , that seeing there are , as all acknowledge , some under the new testament , as well as the old , peculiarly set apart by gods own appointment for the administration of christs ordinances , especially teaching of others by preaching of the gospell , in the way of office and duty , what remaineth for the rest of gods people to doe , for their own and others edification . but here before i enter directly upon the matter , i must remove one stone of offence , concerning the common apellation of those who are set apart for the preaching of the gospell : that which is most frequently used for them in the new testament is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , so cor. . . cor. . . and chap. . . and . , . tim. . . and in divers other places ; to which adde {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , cor. . a word though of another originall , yet of the same signification with the former : & both rightly translated ministers : the names of ambassadours , stewards and the like , wherewith they are often honoured are figurative , & given unto them , by allusion only , that the former belonged unto them , and were proper for them , none ever denied but some rabshakes of antichrist ; another name there is , which some have assumed unto themselves , as an honour , and others have imposed the same upon them for a reproch : viz. that of priest , which to the takers seemed to import a more mysterious imployment , a greater advancement above the rest of their brethren , a neerer approach unto god , in the performances of their office , then that of ministers : wherefore they embraced it , either voluntarily , alluding to the service of god and the administration thereof amongst his antient people the jewes , or thought that they ought necessarily to undergoe it , as belonging properly to them , who are to celebrate those mysteries , and offer those sacrifices , which they imagined , were to them prescribed : the imposers on the contrary , pretend divers reasons why now that name can signifie none but men rejected from gods work , and given up to superstitious vanities ; attending in their minds , the old priests of baal , and the now shavelings of antichrist : it was a new etimologie of this name , which that learned man cleaved unto , who unhappily was ingaged into the defence of such errours , as he could not but see , and did often confesse : to which also he , he had an entrance made by an arch-bishop ; to wit , that it was but an abbreviation of presbyters , knowing full well , not only that the signification of these words , is divers amongst them , to whom belongs jus & norma loquendi , but also , that they are widely different in holy writ . yea farther , that those who first dignified themselves with this title , never called themselves presbyters , by way of distinction from the people , but only to have a note of distance among themselvs : there being more then one sort of them that were sacrificers , and which eo nomine , accounted themselves priests : setting aside then all such evasions and distinctions as the people of god are not bound to take notice of , and taking the word in its ordinary acceptation , i shall briefly declare , what i conceive of the use thereof , in respect of them , who are ministers of the gospell : which i shall labour to cleare by these following observations : . all faithfull ministers of the gospell , in as much as they are ingrafted into christ , and are true believers , may , as all other true christians , be called priests : but this inasmuch as they are members of christ , not ministers of the gospell : it respecteth their persons , not their function , or not them as such : now i conceive it may give some light to this discourse , if we consider the grounds and reasons of this metaphoricall appellation , in divers places of the gospell , ascribed to the worshippers of christ ; and how the analogie , which the present dispensation holds with what was established under the administration of the old testament , may take place : for there we find the lord thus bespeaking his people , ye shall be unto me a kingdome of priests , an holy nation , exod. . . so that it should seeme that there was then a twofold priesthood : a rituall priesthood , conferred upon the tribe of levi , and a royall priesthood , belonging to the whole people : the first is quite abrogated and swallowed up in the priesthood of christ , the other , is put over unto us under the gospell , being ascribed to them and us , and every one in covenant with god , not directly and properly , as denoting the function peculiarly so ca●led , but comparatively with reference had to them that are without ; for as those who were properly called priests , had a neerer accesse unto god , then the rest of the people , especially in his solemne worship , so all the people that are in covenant with god , have such an approximatiō unto him by vertue thereof , in comparison of them that are without , that in respect thereof , they are said to be prists : now the outward covenant made with them , who were the children of abraham after the flesh , was representative of the covenant of grace made with the children of promise , and that whole people typified the hidden elect people of god ; so that of both there is the same reason . thus as the priests the sons of levi are said to come neere unto god , deut. . . and god tels them that him whom he hath chosen , he will cause to come neere unto him , numb. . . chosen by a particular calling ad munus to the office of the rituall priesthood : so in regard of that other kind , comparatively so called , it is said of the whole people , what nation is there so great that hath god so nigh unto them , as the lord our god is in all things that we call upon him for , deut. . . their approaching nigh unto god made them all a nation of priests , in comparison of those dogs and unclean gentiles that were out of the covenant : now this prerogative is often appropriate to the faithful in the new testament : for through christ we have an accesse by one spirit unto the lord , eph. . . & . . we have boldnesse & accesse with confidence : so james . . draw nigh unto god , and he will draw nigh unto you : which accesse and approximation unto god , seemed as before was spoken to be uttered in allusion to the priests of the old law , who had this priviledge above others in the publike worship , in which respect only things then were typicall . since because we enjoy that prerogative in the truth of the thing it selfe ; which they had onely in type , we also are called priests : and as they were said to draw nigh in reference to the rest of the people ; so we , in respect of them , who are strangers to the covenant : that now are said to be afarre off , ephes. . . and hereafter shall be without , for without are dogs , &c. rev. . . thus this metaphoricall appellation of priests is in the first place an intimation of that transcendent priviledge of grace and favour , which jesus christ hath purchased for every one that is sanctified with the bloud of the covenant . . we have an interest in this appellation of priests , by vertue of our union with christ , being one with our high priest , we also are priests : there is a twofold union between christ & us : the one , by his taking upon him our nature , the other , by bestowing on us his spirit : for as in his incarnation he took upon him our flesh and bloud by the work of the spirit , so in our regeneration he bestoweth on us his flesh and blood , by the operation of the same spirit : yea so strict is this latter union , which we have with christ , that as the former is truly said to be a union of two natures into one person , so this , of many persons into one nature ; for by it , we are made partakers of the divine nature , pet. . . becoming members of his body , of his flesh , and of his bones , ephes. . . we are so parts of him , of his mysticall body , that we and he become thereby as it were one christ ; for as the body is one , and hath many members , and all the members of that one body being many , are one body , so is christ , cor. . . and the ground of this is , because the same spirit is in him and us ; in him indeed dwelleth the fulnesse of it , when it is bestowed upon us , onely by measure : but yet it is still the same spirit ; and so makes us , according to his own prayer , one with him : as the soul of man being one , makes the whole body with it , to be but one man ; two men cannot be one , because they have two souls ; no more could we be one with christ , were it not the same spirit in him and us : now let a man be never so big or tall , that his feet rest upon the earth , and his head reach to heaven , yet having but one soul , he is still but one man : now though christ for the present , in respect of our nature assumed , be never so far remote and distant from us in heaven , yet by the effectuall energie , and inhabitation of the same spirit , he is still the head of that one body , whereof we are members , still but one with us . hence ariseth to us a twofold right to the title of priests ; . because being in him , and members of him , we are accounted to have done , in him , and with him , whatsoever he hath done for us ; we are buried with christ , rom. . . dead with him , v. . quickned together with christ , ephes. . . being raised up , we sit together with him in heavenly places , v. . risen with him , colos. . . now all these in christ , were in some sence sacerdotall ; wherefore we having an interest in their performance , by reason of that heavenly participation , derived from them unto us , and being united unto him , that in them was so properly , are therefore called priests . secondly , by vertue of this union , there is such an analogie between that which christ hath done for us as a priest , and what he worketh in us , by his holy spirit , that those acts of ours , come be called by the same name with his , & we for them , to be termed priests . thus because christs death , and shedding of his blood , so offering up himself by the eternall spirit , was a true , proper sacrifice for sin , even our spirituall death unto sin , is described to be such , both in the nature of it , to be an offering or sacrifice ; for i beseech you brethren ( saith s. paul ) that you offer up your bodies a living sacrifice , holy , &c. rom. . . and for the manner of it , our old man is crucified with him , that the body of sin might be destroyed , rom. . . thirdly , we are priests as we are christians , or partakers of an holy unction , whereby we are annointed to the participation of all christs glorious offices ; we are not called christians for nothing ; if truly we are so , then have we an unction from the holy one , whereby we know all things , ioh. . . and thus also were all gods people under the old covenant , when god gave that caution concerning them , touch not my christians , and do my prophets no harm , psal. . . the unction then of the holy spirit , implies a participation of all those endowments which were typified by the anointing with oyl , in the old testament ; and invests us with the priviledges in a spirituall acceptation , of all the sorts of men , which then were so anointed ; to wit , of kings , priests and prophets : so that by being made christians ( every one is not so that bears that name ) we are ingrafted into christ , and do attain to a kinde of holy and intimate communion with him , in all his glorious offices , & in that regard are called priests . fourthly , the sacrifices we are injoyned to offer , give ground to this appellation ; now they are of divers sorts , though all in generall , eucharisticall ; as first , of prayers and thanksgivings , psa. . i will offer unto thee the sacrifice of thanksgiving , and will call upon the name of the lord ; and again , let my prayer be set before thee as incense , and the lifting up of my hands be as the evening sacrifice , psa. . . so , heb. . . therefore let us offer unto god the sacrifice of praise , that is , the fruit of our lips . secondly , of good vvorks , heb. . . to do good , and to communicate forget not , for vvith such sacrifices god is well pleased . thirdly , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or self-slaughter , crucifying the old man , killing sin , and offering up our souls and bodies , an acceptable sacrifice unto god , rom. . . fourthly , the sweet incense of martyrdom ; yea , and if i be offered up on the sacrifice and service of your faith , philip . . . now these and sundry other services acceptable to god , receiving this appellation in the scripture , denominate the performers of them priests . now here it must be observed , that these aforenamed holy duties , are called sacrifices , not properly , but metaphorically onely , not in regard of the externall acts , as were those under the law , but in regard of the internall purity of heart , from whence they proceed . and because pure sacrifices by his own appointment , where heretofore the most acceptable service to almighty god ; therefore now , when he would declare himself , to be very much delighted with the spirituall acts of our duty , he calls them , oblations , incense , sacrifices , offerings , &c. to intimate also a participation with him in his offices , who properly and directly is the onely priest of his church , and by the communication of the vertue of whose sacrifice we are made priests , not having authority in our own names , to go unto god for others , but having liberty through him , and in his name , to go unto god for our selves . not to lose my self and reader in this digression , the sum is , the unspeakable blessings which the priesthood of christ hath obtained for us , are a strong obligation for the duty of praise and thanksgiving , of which that in some measure we may discharge our selves , he hath furnished us with sacrifices of that kinde , to be offered unto god : for our own parts , we are poor , and blinde , and lame , and naked , neither in the field , nor in the fold , in our hearts , nor among our actions , can we finde any thing worth the presenting unto him ; wherefore he himself provides them for us , especially for that purpose , sanctifying and consecrating our souls and bodies , with the sprinkling of his blood , and the unction of the holy spirit . further , he hath erected an altar ( to sanctifie our gifts ) in heaven , before the throne of grace , which being spread over with his blood , is consecrated unto god , that the sacrifices of his servants may for ever appear thereon : adde to this , what he also hath added , the eternall and never expiring fire , of the favour of god , which kindleth and consumes the sacrifices laid on that altar : and to the end that all this may be rightly accomplished , he hath consecrated us with his blood , to be kings and priests to god for evermore . so that the close of this discourse will be , that all true beleevers , by vertue of their interest in jesus christ , are in the holy scripture , by reason of divers allusions , called priests , which name , in the sense before related , belonging unto them as such , cannot on this ground , be ascribed to any part of them , distinguished any wayes from the rest , by vertue of such distinction . secondly , the second thing i observe concerning the businesse in hand , is , that the offering up unto god , of some metaphoricall sacrifices , in a peculiar manner , is appropriate unto men , set a part for the work of the ministery : as the slaying of mens lusts , and the offering up of them being converted by the preaching of the gospel , unto god : so saint paul of his ministery , rom. . . that i should be the minister of iesus christ , unto the gentiles , ministring the gospel of god ; that the offering up of the gentiles might be acceptable , &c. ministers preaching the gospel , to the conversion of souls , are said to kill mens lusts , and offer them up unto god , as the fruit of their calling ; as abel brought unto him an acceptable sacrifice , of the fruit of his flock ; and so also in respect of divers other acts of their duty , which they perform in the name of their congregations . now these sacrifices are appropriate to the ministers of the gospel , not in regard of the matter , for others also may convert souls unto god , and offer up prayers and praises , in the name of their companions : but in respect of the manner , they do it publikely and ordinarily ; others privately , or in extraordinary cases ; now if the ministers , who are thus gods instruments for the conversion of souls , be themselves ingrafted into christ ; all the acts they perform in that great work , are but parts of their own duty , of the same nature in that regard , with the rest of our spirituall sacrifices : so that they have not by them , any further peculiar interest in the office of the priesthood more then others : but if these preachers themselves do not belong unto the covenant of grace , ( as god oftentimes out of his care for his flock , bestows gifts upon some for the good of others , on whom hee will bestow no graces , for the benefit of their own souls , men may administer that consolation out of the word unto their flock , which themselves never tasted , preach to others , and bee themselves castawaies . saint paul tells us that some preach christ out of envy and contention , not sincerely , but on purpose to adde to his affliction ; and yet saith he whether in pretence or in truth , christ is preached , and therein doe i . rejoyce , yea , and will rejoyce , philip . . , , . surely had there been no good effected by such preaching , saint paul would not have rejoyced in it ; and yet doubtlesse it was no evidence of sanctification , to preach christ meerely out of contention , ( and on purpose to adde to the affliction of his servants ) but i say if the lord shall be pleased at any time to make use of such , as instruments ; in his glorious worke of converting soules , shall we thinke that it is looked upon , as their sacrifice unto god ? no surely , the soule of the lord is delighted with the repentance of sinners ; but all the sacrifices of these wicked men are an abomination unto him , and therefore they have no interest in it ; neither can they from hence , be said to be priests of god , seeing they continue dogges and uncleane beasts , &c. so that all the right unto this priestly office , seemes be resolved into , and be the same with the common interest of all beleevers in christ , whereby they have a participation of his office : whence i affirme ; thirdly , that the name of priests is no where in the scripture attributed peculiarly , and distinctly to the ministers of gospel as such ; let any produce an instance to the contrary , and this controversie is at an end : yea that which puts a difference betweene them , and the rest of the people of gods holinesse , seemes to be a more immediate participation of christs propheticall office , to teach , instruct , and declare the will of god unto men , and not of his sacerdotall , to offer sacrifices for men unto god . now i could never observe that any of those , who wereso forward of late to stile themselves priests , were at all greedy of the apellation of prophets ; no , this they were content to let goe , name and thing ; and yet when christ ascended on high , he gave some to be prophets , for the edification of his body , ephes. . . none as wee finde to be priests : priests then ( like prelats ) are a sort of church officers , whom christ never appointed ; whence i conclude ; fourthly , that whosoever maintaineth any priests of the new stament , as properly so called in relation to any altar or sacrifice , by them to be offered , doth as much as in him lyeth disanull the covenant of grace , and is blasphemously injurious to the priesthood of christ ; the priest and the sacrifice under the new testament are one , and the same : and therefore they who make themselves priests , must also make themselves christs , or get another sacrifice of their owne . as there is but one god , so there is but one mediator of god and man , the man jesus christ , tim. . . now he became the mediator of the new testament chiefly by his priesthood , because by the eternall spirit he offered up himselfe unto god , heb. . . . neither is any now called of god to be a priest as was aaron , and without such divine vocation to this office , none ought to undertake it , as the apostle argues , heb. . now , the end of any such vocation , and office is quite ceased ; being nothing but to offer gifts and sacrifices unto god , heb. . . for christ hath offered one sacrifice for sin for ever , and is sate downe at the right hand of god , heb. . . yea by one offering he hath perfected them that are sanctified , v. . and if that did procure remission of sins , there must be no more offering for sin , v. . and the surrogation of another makes the bloud of christ to be no better then that of bulls and goates . now one of those they must doe , who make themselves priests , ( in that sence concerning which we now treat ) either get them a nevv sacrifice of their owne , or pretend to offer christ againe ; the first seemes to have been the fault , of those of ours , who made a sacrifice of the sacrament , yet pretended not to beleeve the reall presence of christ in , or under the outward elements or species of them ; the other of the romanists , whose priests in their masse , blasphemously make themselves mediators , between god and his son , and offering up christ iesus for a sacrifice , desire god to accept him ; so charging that sacrifice with imperfection , which he offered on the altar of the crosse , and making it necessary not only that he should annually , but daily , yee hourely suffer afresh , so recrucifying unto themselves , the lord of glory . further , themselves confessing , that to be a true sacrifice it is required , that that which is offered unto god be destroyed , and cease to be , what it vvas , they doe confesse by what lyes in them , to destroy the son of god , and by their masse , have transubstanciatd their altars into crosses , their temples into golgatha's , their prelates into pilates , their priests into hangmen ; tormentors of iesus christ , concerning them and ours we may shut up this discourse , with what the apostle intimates to the hebrews , viz. that all priests are ceased , who were mortall , now small cause have we to beleeve them to be immateriall spirits , among whom we finde the workes of the flesh to have been so frequent . and this may give us some light , into the iniquity of those times , whereinto we were lately fallen ; in which lord bishops and priests , had almost quite oppressed the bishops of the lord , and ministers of the gospell ; how unthankefull men were we , for the light of the gospell , men that loved darkenesse rather then light . a wonderfull , and horrible thing vvas wrought in our land , the prophets prophesied falsly , the priests bare rule by their meanes , almost the whole people loved to have it so , and what shall we now doe in the end thereof , ierem. . . . such a hasty apostacy was growing on us , as we might justly wonder at , because unparalelled in any church , of any age : but our revolters were profound , hasty men and eager in their masters service . so what an height of impiety , and opposition to christ , the roman apostacy in a thousand yeeres attained unto , and yet i dare aver that never so many errors & suspitions in an . yeeres crept into that church , as did into ours of england in . and yet i cannot herein give the commendation of so much as industry to our innovators ; ( i accuse not the whole church , but particulars in it , and that had seized themselves of its authority ) because they had a platforme before them , and materialls provided to their hand ; and therefore it was an easie thing for them to erect a babel of antichristian confusion ; when the workemen in the roman apostacy were forced to build in the plaine of christianity without any praeexistent materialls , but were fain to use brick and slime , of their own provision ; besides they were unacquainted with the maine designe of satan , who set them on worke ; and therefore it is no wonder if those nimrods oftimes hunted counter , and disturbed each other in their progresse ; yea the first mover in church apostacy , knowes , that novv his time is but short , and therefore it behooves him to make speedy worke in seducing , lest he be prevented by the comming of christ . then having himselfe a long tract of time granted unto him , he allowed his agents to take leasure also ; but what he doth novv , must be done quickly , or his whole designe will be quashed : and this made him inspire the present businesse , with so much life and vigor . moreover , he was compelled then to sow his tares in the darke , while men slept , taking advantage at the ignorance and imbroylement of the times ; if any man had leasure enough to search , and learning enough to see and finde him at it , he commonly filled the world with clamors against him , and scarse any but his vowed champions durst be his advocates ; in our time he was grown bold and impudent , working at noone day ; yea , he openly accused and condemned , all that durst accuse him , for sowing any thing but good wheat , that durst say that the tares of his arminianisme and popery was any thing but true doctrine : let us give so much way to indignation , we know satans trade what it is , to accuse the brethren , as men are called after their professions , one a lawyer , another a physitian , so is he the accuser of the brethren ; now surely if ever he set up a shop on earth , to practise his trade in , it was our high commission court , as of late imployed , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . cap. . of the duty of gods people in cases extraordinary concerning his worship . this being thus determined , i returne againe to the maine {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , concerning the duty and priviledge of the common people of christianity , in sacred things : and first in cases extraordinary , in which perhaps it may be affirmed , that every one ( of those i meane before named ) is so farre a minister of the gospell as to teach and declare the faith to others , although he have no outward calling thereunto ; and yet in this case every one for such an undertaking must have a warrant by an immediate cal from god , and when god calls there must be no opposition , the thing it selfe he sends us upon , becomes lawfull by his mission , what god hath cleansed , that call not thou common , act. . . never feare the equity of what cod sets thee upon ; no excuses of disability or any other impediment , ought to take place , the lord can and will supply all such defects : this was moses case , exod. . . oh lord ( saith hee ) i am not eloquent , neither heretofore , nor since thou hast spoken to thy servant , but of a slow speech , and a slow tongue ; and the lord said unto him , who hath made mans mouth , have not i the lord ? so also was it with the prophet jeremy , when god told him , that hee had ordained him a prophet unto the nations , he replyes , ah lord god , behold i cannot speake , for i am a child ; but the lord ( saith hee ) said unto me , say not i am a child , for thou shalt goe to all that i shall send thee , and whatsoever i command thee , thou shalt speak , jer. . . nothing can excuse any from going on his message , who can perfect his praise , out of the mouth of babes and sucklings . this the prophet amos rested upon , when he was questioned , although he were unfit for that heavenly employment , either by education or course of life : i was no prophet , neither was i a prophets sonne ; but i was an heardman , and a gatherer of sycamore fruit ; and the lord tooke me as i followed the flock , and said unto me , go prophecy to my people israel amos . , . so on the contrary , st. paul , a man of strong parts , great learning , and endowments , of indefatigable industry , and large abilities , yet affirmes of himselfe , that when god called him to preach his word , he conferred not with flesh and bloud , but went on presently with his work . gal. . , . cap. v. of the severall wayes of extraordinary calling to the teaching of others ; the first way . now three wayes may a man receive , and be assured that hee hath received this divine mission , or know that he is called of god , to the preaching of the word : i meane not that perswasion of divine concurrence , which is necessary also for them , ●hat are partakers of an ordinary vocation , ( but which is required in extraordinary cases to them , in whom all outward calling is wanting . . by immediate revelation . . by a concurrence of scripture rules , directory for such occasions . . by some outward acts of providence necessitating him thereunto . for the first , not to speak of light propheticall , whither it consists in a habit , or rather in a transient irradiating motion , nor to discourse of the species , whereby supernaturall things are conveyed to the naturall facultie , with the severall wayes of divine revelation , ( for st. paul affirmeth it to have been {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as well as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) with the sundry appellations it received , from the manner whereby it came ; i shall onely shew , what assurance such a one as is thus called may have in himselfe , that he is so called , and how he may manifest it unto others . that men receiving any revelation from god , had alwayes an assurance that such it was , to me seemes most certain : neither could i ever approve the note of gregory on the . of ezek. viz. that prophets being accustomed to prophecying , did oftentimes speake of their own spirit , supposing that it proceeded from the spirit of prophesie . what is this but to question the truth of all propheticall revelations , and to shake the faith that is built upon it : surely the prophet jeremiah had an infallible assurance of the author of his message , when he pleaded for himself before the princes , of a truth the lord hath sent me unto you , to speake all these words in your eares . chap. . . and abraham certainly had neede of a good assurance whence that motion did proceed , which made him addresse himselfe , to the sacrificing the son of promise ; and that all other prophets had the like evidence of knowledge , concerning the divine verity of their revelations is unquestionable ; hence are those allusions in the scripture , whereby it is compared unto things whereof we may be most certaine by the assurance of sense . so amos . . the lyon hath roared , who will not feare ? the lord god hath spoken , who can but prophecy ? and jerem. . . his word was in my heart as a burning fire shut up in my bones , things sensible enough . happily satan may so far delude false prophets , as to make them suppose their lying vanities are from above : whence they are said to be prophets of the deceit of their owne hear , jerem. . . being deceived , as well deceivers ; thinking in themselves , as well as speaking unto others , he saith , vers. . but that any true prophets should not know a true revelation , from a motion of their owne hearts , wants not much of blasphemy . the lord surely supposes that assurance of discerning , when he gives that command ; the prophet that hath a dreame , let him tell a dreame , and he that hath my word , let him speake my word faithfully ; what is the chaffe to the wheate ? ierem. . . he must be both blind and mad , that shall mistake , wheat , for chaffe , and on the contrary , what some men speak of an hidden instinct from god , moving the mindes of men , yet so , as they know not wither it be from him , or no , may better serve to illustrate plutarchs discourse of socrates daemon , then any passage in holy writ . st. austin saies , his mother would affirme , that though she could not expresse it , yet she could discern the difference between gods revelation , and her own dreames : in which relation , i doubt not but the learned father tooke advantage from the good old womans words of what she could do , to declare what might be done , of every one that had such immediate revelations . briefly then , the spirit of god , never so extraordinarily moveth the minde of man to apprehend any thing of this kinde whereof we speake , but it also illustrateth it with a knowledge , and assurance , that it is divinely moved to this apprehension . now because it is agreed on all sides , that light propheticall is no permanent habit in the minde of the prophets , but a transient impression , of it selfe , not apt to give any such assurance , it may be questioned from what other principle it doth proceed . but not to pry into things perhaps not fully revealed , and seeing st. paul shewes us that in such heavenly raptures , there are some things unutterable of them , and incomprehensible of us , we may let this rest , amongst those {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , it apappeareth then from the preceding discourse , that , a man pretending to extraordinary vocation , by immdiate revelation , in respect of selfe-perswasion , of the truth of his call , he must be , as ascertained of it , as he could be , of a burning fire in his bones , if there shut up . cap. vi . what assurance men extraordinarily called , can give to others , that they are so called in the former way . the next thing to be considered , is , what assurance he can give to others , and by what means , that he is so called . now the matter , or subject of their imployment may give us some light , to this consideration : and this is either , the inchoation of some divine work to be established amongst men , by vertue of a new , and before never heard of revelation of gods will ; or a restauration of the same , when collapsed and corrupted by the sin of men . to the first of these , god never sendeth any , but whom he doth so extraordinarily and immediately call , and ordain for that purpose , and that this may be manifested unto others , he alwayes accompanieth them with his own almighty power , in the working of such miracles , as may make them beleeved , for the very works sake which god by them doth effect . this we may see in moses , and ( after iesus christ anointed with the oyl of gladnesse above his fellows to preach the gospel ) the apostles : but this may passe ; for nothing in such a way , shall ever again take place , god having ultimately revealed his minde , concerning his worship , and our salvation ; a curse being denounced to man or angel , that shall pretend to revelation , for the altering or changing one jot or title of the gospel . for the other , the work of reformation , there being , ever since the writing of his word , an infallible rule , for the performance of it , making it fall within the duty and ability of men , partakers of an ordinary vocation , and instructed with ordinary gifts ; god doth not always immediately call men unto it : but yet because oftentimes he hath so done , we may enquire what assurance they could give , of this their calling , to that imployment . our saviour christ informs us , that a prophet is often without honour in his own country : the honour of a prophet , is to have credence given to his message ; of which it should seem , jonas was above measure zealous ; yet such is the cursed infidelity and hardnesse of mens hearts , that though they cryed , thus saith the lord , yet they would reply the lord hath not spoken ; hence are those pleadings betwixt the prophet ieremie , and his enemies the prophet averring of a truth , the lord hath sent me unto you , and they contesting , that the lord had not sent him , but that he lyed in the name of the lord ; now to leave them inexcusable , and whether they would heare or whether they would forbeare , to convince them , that there hath been a prophet amongst them , as also to give the greater credibility to their extraordinary message , to them that were to beleeve their report , it is necessary that the arme of the lord should be revealed , working in and by them , in some extraordinary manner , it is certain enough , that god never sent any one extraordinarily , instructed onely with ordinary gifts , and for an ordinary end : the ayme of their imployment i shewed before was extraordinary , even the reparation of something instituted by god , and collapsed by the sin of man ; that it may be credible , or appeare of a truth , that god had sent them for this purpose , they were alwayes furnished , with such gifts and abilities , as the utmost reach of humane indeavours , with the assistance of common grace cannot possibly attaine . the generall opinion is , that god alwayes supplies such , with the gift of miracles . take the word in a large sence , for every supernaturall product , beyond the ordinary activity of that secondary cause whereby it is effected , and i easily grant it ; but in the usuall restrained acceptation of it , for outward wonderfull workes , the power of whose production consists in operation , i something doubt the universall truth of the assertion . we do not read of any such miracles wrought by the prophet amos , and yet he stands upon his extraordinary immediate vocation ; i was neither prophet nor the son of a prophet , but the lord called me , &c. it sufficeth then that they be furnished with a supernaturall power either in , . discerning , . speaking , . working : the power of discerning according to the things by it discernable , may be said to be of two sorts , for it is either of things present , beyond the power of humane investigation , as to know the thoughts of other mens hearts , or their words not ordinarily to be knowne , as elisha discovered the bed-chamber-discourse of the king of syria ( not that by vertue of their calling they come to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , knowers of the heart , which is gods property alone , but that god doth sometimes reveale such things unto them , for otherwise no such power is included in the nature of the gift , which is perfective of their knowledge , not by the way of habit , but actuall motion in respect of some particulars , and when this was absent , the same elisha affirmeth that he knew not why the shunamitish woman was troubled ) or secondly of things future and contingent in respect of their secundary causes , not precisely necessitated by their own internall principle of operation , for the effecting of the things so foreknown : and therefore the truth of the fore-knowledge , consists in a commensuration to gods purpose . now effects of this power , are all those predictions of such things which wee finde in the old and new testament , and divers also since : secondly , the supernaturall gift in speaking i intimate , is that of tongues , proper to the times of the gospel , when the worship of god was no longer to be confined to the people of one nation . the third in working , is that which strictly and properly , is called the gift of miracles : which are hard , rare , and strange effects exceeding the whole order of created nature : for whose production god sometimes useth his servants instrumentally , moving and inabling them thereunto , by a transient impression , of his powerfull grace ; of which sort the holy scripture hath innumerable relations . now with one of those extraordinary gifts at the least , sometimes with all , doth the lord furnish those his messengers of whom we treat : which makes their message a sufficient revelation of gods will , and gives it credibility enough , to stir up faith in some , and leave others inexcusable . all the difficulty is , that there have been simon magusses , and are antichrists , falsely pretending to have in themselves , this mighty power of god , in one or other of the forenamed kinds . hence were those many false prophets , dreamers , and wizards mentioned in the old testament , which the lord himselfe forewarnes us of , as also those agents of that man of sin , whose comming is after the working of satan with povver and signes , and lying vvonders , thes. . . i meane the jugling priests and iesuits , pretending falsely by their impostures to the power of miracle vvorking ; though their imployment be not to reforme , but professedly to corrupt the worship of god : now in such a case as this , we have : . the mercy of god to relye upon , whereby he will guide his into the vvay of truth , and the purpose or decree of god , making it impossible that his elect should be deceived by them . secondly , humane diligence accompanied with gods blessing , may helpe us wonderfully in a discovery , whither the pretended miracles be of god , or no ; for there is nothing more certaine , then that a true and reall miracle , is beyond the activity of all created povver , ( for if it be not , it is not a miracle ) so that the divell and all his emissaries are not able to effect any one act truely miraculous : but in all their pretences there is a defect discernable , either in respect of the thing it selfe pretended to be done , or of the manner of its doing , not truely exceeding the power of art or nature , though the apprehension of it , by reason of some hell-conceived circumstances , be above our capacity . briefely , either the thing is a lye , and so it is easie to faigne miracles , or the performance of it , is pure jugling , and so it is easie to delude poore mortalls . innumerable of this sort at the beginning of the reformation , were discovered among the agents , of that wonder-vvorking man of sin , by the blessing of god upon humane endeavours ; now from such discoveries , a good conclusion may be drawne , against the doctrine they desire by such meanes to confirme : for as god never worketh true miracles , but for the confirmation of the truth , so will not men pretend such as are false , but to persvvade that to others for a truth , which themselves have just reason to be persvvaded is a lye ; now if this meanes faile , thirdly , god himselfe hath set downe a rule of direction for us , in the time of such difficulty , deut. . , , . if there arise among you a prophet or dreamer of dreames , and giveth thee a signe or a vvonder , and the signe , or the vvonder come to passe , vvherefore he spake unto thee , saying , let us goe after other gods to serve them , thou shalt not hearken to the vvords of that prophet , or dreamer of dreames , for the lord your god proveth you , to know whether yee love the lord your god , with all your heart , and all your soul . ye shall vvalk after the lord your god , and fear him , and keep his commandements , and obey his voice , and you shall serve him , and cleave unto him , and that prophet or dreamer of dreams shall be put to death . the sum is , that seeing such men pretend that their revelations and miracles are from heaven , let us search , whither the doctrine they seeke to confirme by them , bee from heaven , or no ; if it bee not , let them bee stoned , or accursed , for they seeke to dravv us from our god , if it bee , let not the curse of a stony heart , to refuse them , be upon us . where the miracles are true , the doctrine cannot be false ; and if the doctrine be true , in all probability the miracles confirming it , are not false ; and so much of them , who are immediatly called of god from heaven , what assurance they may have in themselves , of such a call , and what assurance they can make of it to others ; now such are not to expect any ordinary vocation ; from men below , god calling them aside to his worke , from the middest of their brethren : the lord of the harvest may send labourers into his field , without asking his stewards consent , and they shall speake what ever he saith unto them . chap. . the second way whereby a man may be called extraordinarily . secondly , a man may be extraordinarily called to the preaching and publishing of gods word by a concurrence of scripture rules , directory for such occasions , occurrences , and opportunities of time , place , and persons , as he liveth in , and under . rules in this kinde , may be drawn either from expresse precept , or approved practise : some of these i shall intimate , and leave it to the indifferent reader , to judge , whether or no they hold in the application ; and all that in this kinde i shall propose , i did with submission to better judgements . consider then , . that of our saviour to saint peter , luke . . when thou art converted , strengthen the brethren , which containing nothing but an application of one of the prime dictates of the law of nature , cannot , ought not to be restrained unto men of any peculiar calling as such : not to multiply many of this kinde , ( whereof in the scripture is plenty ) adde only that of saint james , brethren , if any of you do erre from the truth , and one convert him , let him know , that he which converteth the sinner from the error of his way , shall save a soule from death , &c. from these and the like places it appeares to me , that . there is a generall obligation on all christians , to promote the conversion and instruction of sinners , and man erring from the right way : againe , consider that of our saviour , mat. . . men d●… not light a candle and put it under a rushell , but on a candlesticke , and it giveth light unto all that are in the house : to which adde that of the apostle , if any thing be revealed to another that sitteth by , let the first hold his peace , cor. . . which words , although primarily they intend extraordinary immediate revelations , yet i see no reason why in their equity and extent , they may not be directory for the use of things revealed unto us by scripture light ; at least we may deduce from them , by the way of analogie , that . whatsoever necessary truth is revealed to any out of the word of god , not before known , he ought to have an uncontradicted liberty of declaring that truth , provided that he use such regulated wayes for that his declaration , as the church wherein he liveth ( if a right church ) doth allow . further see amos . . the lion hath roared , who will not feare ? the lord god hath spoken , who can but prophesie ? and jer. . . then said i , i will not make mention of his name , but his word was in mine heart , as a burning fire shut up in my bones , i was weary with forbearing , and i could not stay : with the answer of peter and john , to the rulers of the jews , acts . , . whether it be right in the sight of god to hearken unto you more then unto god , judge yee , for we cannot but speake the things that we have seen and heard . whence it appeares , that . truth revealed unto any , carries along with it an unmoveable perswasion of conscience ( which is powerfully obligatory ) that it ought to be published and spoken to others . that none may take advantage of this to introduce confusion into our congregations , i gave a sufficient caution in the second rule . many other observations giving light to the businesse in hand , might be taken from the common dictates of nature , concurring with the many generall precepts we have in the scripture , but omitting them , the next thing i propose is the practise , &c. . of our saviour christ himselfe , who did not only pose the doctors when he was but twelve years old , luke . . but also afterwards preached in the synagogue of nazareth , luke . . being neither doctor , nor scribe , nor levite , but of the tribe of juda ( concerning which tribe it is evident that moses spake nothing concerning the priesthood . ) . againe , in the eight of the acts , great persecution arising against the church , after the death of stephen , they were all scattered abroad from jerusalem , ver. . that is , all the faithfull members of the church , who being thus dispersed , went every where , preaching the word , ver. . and to this their publishing of the gospell ( having no warrant , but the generall engagement of all christians , to further the propagation of christs kingdome ) occasioned by their own persecution , the lord gave such a blessing , that they were thereby the first planters of a setled congregation among the gentiles , they , and their converts being the first that were honoured by the name of christians , acts . . and . neither . is the example of saint paul altogether impertinent , who with his companions repaired into the synagogues of the jews , taught them publikely , yea , upon their own request , acts . . apollos also spake boldly , and preached fervently , when he knew only the baptisme of john , and needed himselfe further instruction , acts . . it should seeme then , in that juncture of time , he that was instructed in any truth , not ordinarily known , might publikely acquaint others with it , though he himselfe were ignorant in other points of high concernment ; yet perhaps now it is not possible that any occurrences should require a precise imitation , of what was not only lawfull , but also expedient , in that dawning towards the cleare day of the last unchangeable revelation of gods will . now in these and the like , there is so much variety , such severall grounds , and circumstances , that no direct rule can from them be drawn , only they may give strength to what from the former shall be concluded . for a further light to this discourse , consider what desolate estate the church of god , hath been , may be , and at this present , in divers places is reduced to : her silver may become drosse , and her wine be mixt with water , the faithfull city becomming an harlot , her shepheards may be turned into dumb sleeping dogs , and devouring wolves , her watchmen may be turned smiters , her prophets to prophesie falsely , and her priests to beare rule by lies , the commandements of god being made void by the traditions of men , superstition , humane inventions , will-worship , may defile and contaminate the service of god ; yea , and greater abominations may men possessing moses chaire by succession doe : now that the temple of god hath been thus made a den of theeves , that the abomination of desolation hath been set up in the holy place , is evident from the jewish and christian church : for in the one it was clearly so , when the government of it was devolved to the scribes and pharisees , and in the other , when the man of sin had exalted himselfe in the midst thereof . now suppose a man , living in the midst and height of such a sad apostacy , when an universall darknesse had spread it selfe over the face of the church , if the lord be pleased to reveale unto him out of his word some points of faith , then either not at all known , or generally disbelieved , yet a right beliefe whereof is necessary to salvation ; and further out of the same word shall discover unto him the wickednesse of that apostacy , and the meanes to remove it , i demand , whether that man without expecting any call from the fomenters and maintainers of those errors , with which the church at that time , is only not destroyed , may not preach , publish , and publikely declare the said truths to others ( the knowledge of them being so necessary for the good of their soules ) and conclude himselfe thereunto called of god , by vertue of the forenamed , and other the like rules ? truly for my part ( under correction ) i conceive he may , nay he ought , neither is any other outward call requisite to constitute him a preacher of the gospell , then the consent of gods people to be instructed by him ; for instance , suppose that god should reveale the truth of the gospel , to a meere lay man ( as they say ) in italy , so that he be fully convinced thereof ; what shall he now do ? abstaine from publishing it , though he be perswaded in conscience , that a great doore of utterance might be granted unto him , onely because some hereticall , symonaicall , wicked antichristian prelate , hath not ordained him minister ; who yet would not do it , unlesse he will subscribe to those errors and heresies which he is perswaded to be such : truly i think by so abstaining , he should sin against the law of charity , in seeing ( not the oxe or asse of his brother falling into the pit , but ) their precious soules , sinking to everlasting damnation , and not preventing it , when he might ? and were he indeed truly angry with his whole nation , he might have the advantage of an italian revenge . moreover , he should sin against the precept of christ , by hiding his light under a bushell ▪ and napkining up his talent , an increase whereof will be required of him at the last day : now with this i was alwayes so well satisfied , that i ever deemed all curious disquisition after the outward vocation of our first reformers , luther , calvin , &c. altogether needlesse ; the case in their dayes being exactly that , which i have laid downe . come we now to the third and last way , whereby men not partakers of any outward ordinary vocation , may yet receive a sufficient warrant for the preaching and publishing of the gospell , and that by some outward act of providence guiding them thereunto ; for example , put case a christian man , should by any chance of providence , be cast by shipwrack or otherwise , upon the country of some barbarous people , that never heard of the name of christ , and there by hs goodnesse that brought him thither , be received amongst them , into civill humane society ; may he not , nay , ought he not to preach christ unto them ? and if god give a blessing to his endeavours , may hee not become a pastor to the converted soules ? none i hope makes any doubt of it ; and in the primitive times , nothing was more frequent then such examples ; thus were the indians and the moores turned to the faith , as you may see in eusebius : yea great was the liberty which in the first church was used in this kinde , presently after the supernaturall gift of tongues ceased amongst men . chap. . of the liberty and duty of gifted , uncalled christians , in the excercise of divers acts of gods worship . and thus have i declared , what i conceive , concerning extraordinary calling to the publick teaching of the word ; in what cases onely it useth to take place , whence i conclude , that whosoever pretends unto it , not warranted by an evidence of one of those three wayes , that god taketh in such proceedings , is but a pretender , an impostor , and ought accordingly to be rejected of all gods people in other cases , not to disuse what outward ordinary occasion from them who are intrusted by commission from god , with that power , doth conferre upon persons so called , we must needs grant it a negative voyce , in the admission of any to the publick preaching of the gospell , if they come not in at that doore , they do climbe over the wall , if they make any entrance at all : it remaines then , to shut up all , that it be declared , what private christians , living in a pure , orthodoxe , well ordered church may doe , and how far they may interest themselves , in holy soule-concerning affaires , both in respect of their owne particular , and of their brethren in the midst of whom they live : in which determination , because it concerneth men of low degree , and those that comparatively may be said to be unlearned , i shall labour to expresse the conceivings of my minde , in as familiar plaine observations as i can ; onely thus much i desire may be premised , that the principles and rules of that church governement , from which , in the following assertions i desire not to wander , is of that ( to which i doe , and alwayes in my poore judgement have adhered , since by gods assistance , i had engaged my selfe to the study of his word ) which commonly is called presbyteriall , or synodicall , in opposition to prelaticall , or diocesan on the one side ; and that which is commonly called independant , or congregationall on the other . . then a diligent searching of the scriptures , with fervent prayers to almighty god , for the taking away that vaile of ignorance , which by nature is before their eyes , that they may come to a saving knowledge in , and a right understanding of them , is not only lawfull and convenient for all men professing the name of christ , but also absolutly necessary because commanded , yea indeed commanded , because the end so to be attained is absolutely necessarie to salvation : to confirme this , i need not multiply precepts out of the old or new testament , such as that of isa. . . to the law and to the testimony , and that of joh , . . search the scriptures , which are inumerable , nor yet heap up motives unto it , such as are the discription of the heavenly countrey , whither we are going , in them is cōtained , joh. . . cor. . . revel : . . &c. the way by which we are to travaile laid down , iohn . . and . , . jesus christ whom we must labour to be like , painted out , gal. . . and the back-parts of god discovered , deut. . . by them onely true spirituall wisdom is conveied to our souls , iere. . . whereby we may become even wiser then our teachers , psa. . in them all comfort and consolation is to be had , in the time of danger and trouble , psa. . . and , . in briefe the knowledge of christ which is life eternall ioh. . . yea , all that can be said in this kinde comes infinitely short , of those treasures of wisdom , riches , & goodnes , which are contained in them ; the law of the lord is perfect converting the soule , the testimony of the lord is sure , making wise the simple , psa. . . but this duty of the people is cleere , and confessed ; the objections of the papists against it , being for the most part , so many blasphemies against the holy word of god ; they accuse it of difficulty , which god affirmes to make wise the simple , of obscurity , which openeth the eyes of the blinde ; to be a dead letter , a nose of wax , which is quicke and powerfull pearcing to the dividing asunder of the soule and spirit ; to be weake and insufficient , which is able to make the man of god perfect and wise unto salvation ; yea that word which the apostle affirmeth to be profitable for reproofe , is not in any thing more full , then in reproving of this blasphemy . . they may not onely ( as before ) search the scriptures , but also examine , and try by them the doctrine that publikely is taught unto them ; the people of god , must not be like children tossed too and fro , and carried about with every winde of doctrine , by the slight of men , and cunning craftinesse , whereby they lie in wait to deceive : ephes. . . all is not presently gospell , that is spoken in the pulpit , it is not long since , that altar-worship , arminianisme , popery , superstition , &c. were freely preached in this kingdom ; now what shall the people of god do in such a case ? yeild to every breath , to every puffe of false doctrine ? or rather try it by the word of god , and if it be not agreeable thereunto , cast it out like salt that hath lost its savour : must not the people take care that they be not seduced ? must they not beware of false prophets , which come unto them in sheepes cloathing , but inwardly are ravening wolves ? and how shall they do this ? what way remaines , but a trying their doctrine by the rule ? in these evill dayes wherein we live , i heare many daily complaining , that there is such difference , and contrariety among preachers , they know not what to doe , nor scarce what to believe ; my answer is , do but your own duty , and this trouble is at an end ; is there any contrarity in the book of god ? pin not your faith upon mens opinions , the bible is the touchstone : that there is such diversity amongst teachers is their fault , who should thinke all the same thing ; but that this is so troublesome to you , is your own fault , for neglecting your duty of trying all things by the word : alas , you are in a miserable condition , if you have all this while , relied on the authority of men , in heavenly things ; he that builds his faith upon preachers , though they preach nothing but truth , and he pretend to believe it , hath indeed no faith at all , but a wavering opinion , built upon a rotten foundation : what ever then is taught you , you must go with it , to the law , and to the testimony , if they speake not according to this word , it is because there is no light in them , isaiah . . yea , the bereans are highly extolled , for searching whether the doctrine concerning our saviour , preached by st. paul , were so , or no , acts . . agreeably to the precept of the same preacher , thes. . . make triall of all things , and hold fast that which is good : as also to that of st. john , epist. . . beloved , believe not every spirit , but try the spirits whether they be of god , because many false spirits ar● gone out into the world ; prophets then must be tried , before they be trusted ; now the reason of this holds still : there are many false teachers abroad in the world , wherefore try every one , trie his spirit , his spirituall gift of teaching , & that by the word of god . and here you have a door rule laid down , how you may extricate your selves from the former perplexity : nay , st. paul himself speaking to understanding christians , requires them to judge of it , cor. . . i speake as to wise , judge ye what i say : hence are those cautions , that the people should looke that none do seduce them , matth. . . to which end , they must have their souls exercised , in the word of god , to discerne good and evil , heb. . . thus also in one place , christ biddeth his followers , heare the pharisees , and do what they should command , because they sate in moses chaire , matt. . , . and yet in another place , gives them a caution to beware of the doctrine of the pharisees , matr. . . it remaineth then , that the people are bound to hear those , who possesse the place of teaching in the church , but withall they must beware that it contain nothing of the old leaven , to which end they must try it by the word of god : when as saint paul prayeth for the philippians , that their love might abound yet more and more in knowledge , and all judgement , that they might approve things that are excellent , phil. . , . unlesse ministers will answer for all those soules they shall mislead , and excuse them before god , at the day of triall , they ought not to debar them , from trying their doctrine ; now this they cannot do , for if the blinde , lead the blinde both shall fall into the pit of destruction . and here i might have just occasion of complaint : . of the superstitious pride of the late clergy of this land , who could not endure to have their doctrine tried by their auditors , crying to poor men with the pharises , john . you were altogether borne in sins , and do you teach us ? a pretty world it is like to be , when the sheepe will needs teach their pastors ; nothing would serve them , but a blinde submission , to the loose dictates of their cobweb homilies : he saw farther sure , in the darkenesse of popery , who contended that a whole generall councell , ought to give place , to a simple lay man , urging scripture , or speaking reason . now surely this is very far from that gentlenesse , meeknesse , and aptnesse to teach , which st. paul requireth in a man of god , a minister of the gospel : secondly , the negligence of the people also , might here come under a just reproofe , who have not laboured , to discerne the voice of the hireling , from that of the true shepheard , but have promiscuously followed , the new fanglednesse , & hereticall errours , of every time serving starver of souls . whence proceedeth all that misery , the land now groaneth under , but that we have had a people , willing to be led by a corrupted clergy , freely drinking in the poison , wherewith they were tainted : the prophets prophesied falsely , the priests bare rule , by their meanes , the people loved to have it so , but what shall we now doe in the end thereof ; who could ever have thought , that the people of england , would have yeilded a willing eare , to so many popish errours , and an obedient shoulder , to such a heavy burden of superstitions , as in a few years , were instilled into them , and laid upon them : voluntarily by their own sinfull neglect , ensnaring their consciences , by the omission of this duty we insist upon , of examining by the word what is taught unto them ; but this is no place for complaints , and this is a second thing , which the people distinct from their pastors may do for their own edification . now whether they do this privately , every one apart , or by assembling more together , is altogether indifferent . and that this was observed by private christians , in the primitive times is very apparent . come we in the third place , what either their duty bindes them to , or otherwise by the word , they are allowed to doe , in sacred performances , having reference to others ; looke then in generall upon those things we finde them tied unto , by vertue of speciall precept : such as are to warne the unruly , comfort the feeble minded , support the weake , thes. . . to admonish and reprove offending brethren , matth. . . to instruct the ignorant . joh. . . act. . . to exhort the negligent , heb. . . and . . . to comfort the afflicted , thes. . . to restore him that falleth , gal. . . to visit the sicke ▪ matth. . , . to reconcile those that are at variance , matth. . . to contend for the truth , jude . pet. . . to pray for the sinner not unto death , ioh. . . to edifie one another in their most holy faith , jude . to speak to themselves in psalmes and hymnes , and spirituall songs , ephe. . . to be ready to answer every man , in giving account of their faith , col. . . to marke them that make divisions , rom. . . with innumerable others to the like purpose , it remaineth them to consider : secondly , in particular , what course they may take , beyond private conference between man and man , by indiction of time or place , for the fulfilling of what by these precepts , and the like is of them required : to which i answer ▪ . lawfull things must be done lawfully , if any unlawfull circumstance , attends the performance of a lawfull action , it vitiates the whole worke , for bonum oritur ex integris ; for instance , to reprove an offender , is a christian duty , but for a private man to do it , in the publicke congregation , whilest the minister is preaching , were instead of a good act , a soule crime , being a notorious disturbance of church decency and order . . that for a publicke , formall , ministeriall teaching , two things are required in the teacher : first , gifts from god : secondly , authority from the church ( and i speake now of ordinary cases ) he that wants either , is no true pastor : for the first , god sends none upon an employment , but whom he fills with gifts for it : . not one command in the scripture made to teachers . not one rule for their direction : . not one promise to their endeavours , . not any end of their unemployment ; . not one incouragement to their duty , . not one reproofe for their negligence , . not the least intimation of their reward , but cuts off ungifted : idoll pastors , from any true interest in the calling : and for the other , that want authority from the church , neither ought they to undertake any formall act , properly belonging to the ministery , such as is , solemne teaching of the word ; for , . they are none of christs officers , ephes. . . . they are expresly forbidden it , ier. . . heb. . . . the blessing on the word is promised only to sent teachers , rom. . , . . if to be gifted , be to be called , then , . every one might undertake so much in sacred duties , as he fancies himselfe to be able to performe . . children ( as they report of athanasius ) might baptise . . every ▪ common christian , might administer the communion : but endlesse are the arguments that might be multiplied against this fancy ; in a word , if our saviour christ be the god of order , he hath left his church to no such confusion . thirdly , that to appoint time and place , for the doing of that which god hath appointed indefinitely to be done , in time and place , rather commends then vitiates the duty ; so did jobs friends in the duty of comforting the afflicted , they made an appointment together to come and comfort him , job . . and so did they , zech. . . and so did david , psal. . . fourthly , there is much difference betweene opening or interpreting the word , and applying the word upon the advantage of such an approved interpretation , as also betweene an authoritative act , or doing a thing by vertue of speciall office , and a charitable act , or doing a thing out a motion of christian love . fifthly , it may be observed concerning gifts ; first , that the gifts and graces of gods spirit , are of two sorts , some being bestowed for the sanctification of gods people , some for the edification of his church , some of a private alley , looking primarily inwards , to the saving of his soule , on whom they are bestowed , ( though in their fruits also , they have a relation , and habitude to others ) other some , ayming at the common wealth or profit of the whole church , as such : of the first sort , are those mentioned , gal. . , . the fruit of the spirit is love , joy , peace , &c. with all other graces that are necessary to make the man of god perfect , in all holinesse and the feare of the lord : the other are those {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , spirituall gifts of teaching ▪ praying , prophe●ying , mentioned , cor. . and in other places . secondly , that all these gifts comming down from the father of lights , are given by the same spirit , dividing to every one as he will , cor. . . he is not tied in the bestowing of his gifts , to any sort , estate , calling or condition of men , but worketh them freely , as it pleaseth him , in whom he will ; the spirit there mentioned , is that god which worketh all things , according to the counsell of his owne will , ephes. . . they are neither deserved by our goodnesse , nor obtained by our endeavours . thirdly , that the end why god bestoweth these gifts on any , is meerely , that within the bounds of their owne calling ( in which they are circumscribed , cor. . . ) they should use them to his glory , and the edification of his church , for the manifestation of the spirit is given to every man to profit withall , cor. . . christ gives none of his talents to be bound up in napkins , but expects his owne with increase : and from these considerations it is easily discernable , both what the people of god distinct from their pastors in a well ordered church , may do in this kinde , whereof we treate , and how : in generall then i assert , that for the improving of knowledge , the increasing of christian charity , for the furtherance of a strict and holy communion of that spirituall love and amity which ought to be amongst the brethren , they may of their owne accord , assemble together , to consider one another , to provoke unto love and good works , to stir up the gifts that are in them , yeilding and receiving mutuall consolation , by the fruits of their most holy faith . now because there be many vzzahs amongst us , who have an itching desire to be fingring of the arke , thinking more highly of themselves , then they ought to thinke , and like the ambitious sons of levi , taking too much upon them ; it will not be amisse , to give two cautions , deducted from the former rules : first , that they doe not , under a pretence of christian liberty and freedome of conscience , cast away all brotherly amity , and cut themselves off from the communion of the church ; christ hath not purchased a liberty for any to rent his body : they will prove at length , to be no duties of piety , which breake the sacred bonds of charity . men ought not under a pretence , of congregating themselves to serve their god , separate from their brethren , neglecting the pnblick assemblies , as was the manner of some , rebuked by the apostle , heb. . . there be peculiar blessings , and transcendent priviledges annexed to publick assemblies , which accompany not private men to their recesses ; the sharp-edged sword becomes more keene , when set on by a skilfull master of the assemblies ; and when the water of the word flowes there , the spirit of god moves upon the face thereof , to make it effectuall in our hearts : what , despise you the church of god ? cor. . . secondly , as the ministry , so also ought the ministers , to have that regard , respect and obedience , which is due to their labours in that sacred calling : would we could not too frequently see more puffed up with the conceit of their owne gifts , into a contempt of the most learned and pious pastors ; these are spots in your feasts of charity , clouds without water , carried about of winds : it must doubtlesse be an evill roote , that bringeth forth such bitter fruit . wherefore let not our brethren fall into this condemnation , lest there be an evill report , raised by them that are without : but remember them who have the rule over you , who have spoken unto you the word of god , heb. . . there is no greater evidence , of the heavenly improvement , you make by your recesses , then that you obey them that are guides unto you , and submit your selves , for they watch for you soules , as they that must give an account , that they may do it with joy , and not with griefe , for that is unprofitable for you , ver. . let not them who despise a faithfull painfull minister in publick , flatter themselves , with hope of a blessing on their endeavours in private : let them pretend what they will , they have not an equall respect unto all gods ordinances . wherefore that the comming together in this sort , may be for the better , and not for the worse , observe these things : now for what gifts , ( that are as before freely bestowed ) whose exercise is permitted , unto such men , so assembled : i meane in a private family , or two or three met {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in one . and first we may name the gift of prayer , whose exercise must not be exempted , from such assemblies , if any be granted : these are the times , wherein the spirit of grace and supplications , is promised to be poured out upon the jerusalem of god , zech. . . now god having bestowed the gift , and requiring the duty , his people ought not to be hindred in the performance of it : are all those precepts to pray in the scriptures , onely for our closets ? when the church was in distresse for the imprisonment of peter , there was a meeting at the house of mary the mother of john , act. . . manie were gathered together praying , saith the text : a sufficient warrant for the people of god in like cases : the churches are in no lesse distresse now , then at that time , and in some congregations the ministers are so oppressed , that publikely they dare not , in others so corrupted , that they will not pray for the prosperity of jerusalem : now truly it were a disconsolate thing , for any one of gods servants to say , during all these streights , i never joyned with any of gods children in the pouring out of my prayer in the behalfe of his church : neither can i see how this can possibly be prevented , but by the former meanes ; to which adde the councell of st. paul , speaking to themselves , in psalmes , and hymnes , and spirituall songs , making melody in their hearts unto the lord , eph. . . secondly , they may exercise the gifts of wisdom , knowledge , and understanding in the wayes of the lord ; comforting , strengthening , and incouraging each other with the same consolations , and promises , which by the benefit of the publicke ministry , they have received from the word : thus in time of distresse the prophet malachi tels us , that they that feared the lord , spake often one to another , and the lord hearkned and heard , &c. chap. . . comforting ( as it appeares ) one another in the promises of god , made unto his church , against the flourishing of the wicked , and overflowing of ungodlinesse , the persecution of tyrants , and impurity of transgressors . thirdly , they may make use of the tongue of the learned ( if given unto them ) to speake a word in season to him that is weary , isa. . . for being commanded to confesse their faults one to another , james . . they have power also to apply to them that are penitent , the promises of mercy : we should never be commanded to open our wounds , to them who have no balme , to powre into them : he shall have cold comfort , who seekes for councell from a dumbe man , so that in this , & the like cases , they may apply unto , and instruct one another in the word of god , doing it as a charitable duty , and not as out of necessary function , even as aquila , and priscilla , expounded unto apollos the word of god more perfectly then he knew it before , act. . . in summe , and not to inlarge this discourse with any more particulars , the people of god are allowed all quiet , and peaceable meanes , whereby they may help each other forward , in the knowledge of godlinesse , and the way towards heaven ; now for the close of this discourse , i will remove some objections , that i have heard godly men , and men not unlearned lay against it , out of a zeale not unlike that of joshua , for moses sake , the constitute pastors sake , to whom , though i might briefly answer , with moses , i would to god all the lords people were prophets ; i heartily wish that every one of them , had such a plentifull measure of spirituall endowments , that they might become wise unto salvation , above many of their teachers , in which vote , i make no doubt but every one will concurre with me , who have the least experimentall knowledge , what a burthen upon the shoulders , what a griefe unto the soule of a minister , knowing , and desiring to discharge his duty , is an ignorant congregation , of which , thanks to our prelates , pluralists , non-residents , homilies , service-book , and ceremonies , we have too toomany in this kingdom , the many also of our ministers in this church , taking for their directory , the laws and penalties of men , informing what they should not do , if they would avoid their panishment , and not the precepts of god , what they should as their duty do , if they meant to please him , and knowing there was no stature , whereon they might be sued , for ( pardon the expression ) the dilapidation of soules , so their owne houses were ceiled , they cared not at all though the church of god lay wast : i say , though i might thus answer , with opening my desire for the increasing of knowledge among the people ; of which , i take this to be an effectuall means , yet i will give briefe answers , to the severall objections . then this seemes to favour an allowance of licentious conventicles , which in all ▪ laces , the lawes have condemned , learned men in all ages have abhorted , as the seminaries of faction and schisme in the church of god . that ( under correction ) i conceive , that the law layeth hold of none , as peccant in such a kinde , but onely those , who have predeclared themselves to be opposers of the worship of god , in the publique assemblies of that church wherein they live : now the patronage of any such , i before re●●cted ; neither doe i conceive , that they ought at all to be allowed the benefit of private meetings , who wilfully abstaine from the publique congregations , so long as the true worship of god is held forth in them : yea , how averse i have ever beene , from that kinde of confused licentiousnesse in any church , i have somewhile since declared , in an answer ( drawne up for my owne , and some private friends satisfactions ) to the arguments of the remonstrants , in their apologie , and replies to vedelius , with other treatises , for such a liberty of prophecying , as they terme it . if then the law account onely such assemblies to be conventicles , wherein the assemblers contemne and despise the service of god in publique , i have not spoken one word in favour of them : and for that canon which was mounted against them , whether intentionally , in the first institution of it , it was moulded , and framed against anapabtists , or no , i cannot tell ? but this i am sure , that in the discharge of it , it did execution oftentimes , upon such as had christs precept and promise , to warrant their assembling , mat. . , . not to contend about words , would to god that which is good , might not be persecuted into odious appellations , and called evill , when it is otherwise ; so to oppose it to the tyrannicall oppression , of the enemies of the gospell : the thing it selfe , rightly understood , can scarce be condemned of any , who envies not the salvation of soules . they that would banish the gospell from our houses , would not much care , if it were gone from our hearts ; from our houses i say , for it is all one whether these duties be performed in one family , or a collection of more ; some one is bigger then ten other ; shall their assembling to performe what is lawfull for that one , be condemned for a conventicle ? where is the law for that ? or what is there in all this more then god required of his ancient people , as i shewed before ? or must a master of a family , cease praying in his family , and instructing his children , and servants in the wayes of the lord , for feare of being counted a preacher in a tub ? things were scarcely carried with an equall hand , for the kingdom of christ , when orders came forth on the one side , to give liberty to the profane multitude to assemble themselves at heathenish sports , with bestiall exclamations , on the lords own day , and on the other , to punish them , who durst gather themselves together for prayer , or the singing of psalmes ; but i hope , through gods blessing , we shall be for ever quit of all such ecclesiasticall discipline , as must be exercised according to the interest of idle drones , whom it concerneth to see that there be none to try or examine their doctrine , or of superstitious innovators , who desire to obtrude their fancies , upon the unwary people ; whence comes it that we have such an innumerable multitude of ignorant stupid soules , unacquainted with the very principles of religion ? but from the discountenancing of these means of increasing knowledge ; by men who would not labour todo it themselves ; oh that we could see the many swearers , and drunkards , & sabbath-breakers , &c. in this nation , guilty onely of this crime ; would the kingdom were so happy , the church so holy ! men are apt , to pride themselves in their gifts , and flatter themselves in their performances , so that let them approch as nigh as the tabernacle , and you shall quickly have them encroaching upon the priests office also , and by an over-weening of their own indeavours , create themselues pastors in seperate congregations . it cannot be , but offences will come , so long as there is malice in satan , and corruption in men , there is no doubt , but there is danger of some such thing : but hereof the liberty mentioned is not the cause , but an accidentall occasion onely , no way blameable , gifts must not be condemned , because they may be abused , god-fearing-men will remember korah , knowing ( as one sayes well ) that vzzah had better ventured the falling then the fingring of the arke , they that truely love their soules , will not suffer themselves to be carried away by selfe-conceit , so farre as to help overthrow the very constitution of any church by confusion , or the flourishing of it by ignorance , both which , would certainly follow such courses ; knowledge if alone puffeth up , but joyned to charity it edifieth . but may not this be a meanes for men to vent and broach their owne private fancies unto others ? to foment and cherish errors in one another ? to give false interpretations of the word , there being no way to prevent it ? for interpreting of the word , i speake not , but applying of it being rightly interpreted ; and for the rest , would to god the complaints were not true , of those things that have for divers yeares in this church beene done publickly , and outwardly according to order : but that no inconvenience arise from hence , the care rests on them , to whom the dispensation of the word is committed , whose sedulous indeavour , to reprove and convince all unsound doctrine , not agreeing to the forme of wholesome words , is the soveraigne and onely remedy to cure , or meanes to prevent this evill . for the close of all , we may observe , that those who are most offended , and afraid , lest others should encroach upon their callings , are for the most part such , as have almost deserted it themselves , neglecting their owne imployment , when they are the busiest of mortals , in things of this world . to conclude then , for what i have delivered in this particular , i conceive that i have the judgement and practise of the whole church of scotland , ( agreeable to the word of god ) for my warrant ; witnesse that act of their assembly at edinburgh , an. . wherewith the learned ruthersurd concludes his defence of their discipline , with whose words i will shut up this discourse ; our assembly also , commandeth goldy conference at all occasionall meetings , or as gods providence shall dispose , as the word of god commandeth , providing none invade the pastors office , to preach the word , who are not called thereunto by god and his church . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} finis . i have perused this discourse touching the administration of things commanded in religion , and conceive it written with much clearenesse of judgement , and moderation of spirit , and therefore do approve of it to be published in print . may . . joseph caryl . notes, typically marginal, from the original text notes for div a e- a cor. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . revel. . . epist. joh. . . matth. . . cor. . . zanch. de fine sec . mol. acc. proph . rom. . . euseb. eccles. hist. lib. . cap. ambr. de sacra . lib. . ephes . . gen. . . cap. . . cap. . , . &c. . . cap. . , , . cap. , cap. . cap. . , . cap. . . cap. . , , . exo. cap. . . job cap. . . cap. . , , . tho : . ae q. . ad . jacob armin. de sacerd . ch. orat . gen. . . eccles. malignantum . august . con. faust . lib. . cap. . per incrementa temporum crevit divinae cognitionis incrementum es . regno . hom. . in ezek. a med. marke . aug. de civit . dei . lib . cap. . joseph . antiq. lib. . ca. . sixt. senens . bib. lib. . matth. . . chr. . . cast him out , joh. . acts . . aquin. durand . tractatu de sacerdotio christi , contra armin socini : & papistas , non . dum edito . hook : eccles. polit lib . whitgift . ans. to the admon . rev. . . & . . & . . pet. . . &c. for offering the host or their christ they pray : supra quae , propitio ac sereno vultu respirere digneris , & accepta habere ficut dignatus es munorae pueri tui justi abel , & sacrificium patriarchae nostri abrahae : with many more to that purpose . sciendum est quod aliquando prophetae sancti dum consuluntur ex magno usu prophetandi quaedam ex suo spiritu proserunt , et se hoc ex prophetiae spiritu dicere suspicantur . gregor : hom. . in ezek. dicebat se discernere ( nescio quo sapore quem verbis explicare non poterat ) quid interesset interdeum revelantem , & animam suam somniantem . aug. confess . the discovery of pretenders . ezek. . , . &c. . . the third way . vos facite quod scriptum est , ut unodicente , omnes examinent , me ergodicente quod sentio , vos discern●…te & examinate ; orig. in josh. hom. . eusebius russ . eccles. . . . object . answ . . object . answer . . object . answer exercitations on the epistle to the hebrews also concerning the messiah wherein the promises concerning him to be a spiritual redeemer of mankind are explained and vindicated, his coming and accomplishment of his work according to the promises is proved and confirmed, the person, or who he is, is declared, the whole oeconomy of the mosaical law, rites, worship, and sacrifice is explained : and in all the doctrine of the person, office, and work of the messiah is opened, the nature and demerit of the first sin is unfolded, the opinions and traditions of the antient and modern jews are examined, their objections against the lord christ and the gospel are answered, the time of the coming of the messiah is stated, and the great fundamental truths of the gospel vindicated : with an exposition and discourses on the two first chapters of the said epistle to the hebrews / by j. owen ... owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) exercitations on the epistle to the hebrews also concerning the messiah wherein the promises concerning him to be a spiritual redeemer of mankind are explained and vindicated, his coming and accomplishment of his work according to the promises is proved and confirmed, the person, or who he is, is declared, the whole oeconomy of the mosaical law, rites, worship, and sacrifice is explained : and in all the doctrine of the person, office, and work of the messiah is opened, the nature and demerit of the first sin is unfolded, the opinions and traditions of the antient and modern jews are examined, their objections against the lord christ and the gospel are answered, the time of the coming of the messiah is stated, and the great fundamental truths of the gospel vindicated : with an exposition and discourses on the two first chapters of the said epistle to the hebrews / by j. owen ... owen, john, - . v. printed by robert white for nathaniel ponder ..., london : . imprint varies slightly. vol. has title: exercitations on the epistle to the hebrews, concerning the priesthood of christ ... vol - have title: a continuation of the exposition of the epistle of paul the apostle to the hebrews. "an exposition of the two first chapters of the epistle ... unto the hebrews," v. , p. following p. , has special t.p. and separate paging. imperfect: volumes - are lacking in the filmed copy. reproduction of original in bristol public library, bristol, england. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -- messiahship. bible. -- n.t. -- hebrews -- commentaries. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion exercitations on the epistle to the hebrews . also concerning the messiah . wherein the promises concerning him to be a spiritual redeemer of mankind , are explained and vindicated . his coming , and accomplishment of his work according to the promises , is proved and confirmed . the person , or who he is , is declared . the whole oeconomy of the mosaical law , rites , worship , and sacrifices , is explained . and in all , the doctrine of the person , office , and work of the messiah , is opened ; the nature and demerit of the first sin is unfolded ; the opinions and traditions of the antient and modern jews are examined ; their objections against the lord christ and the gospel are answered : the time of the coming of the messiah is stated : and the great fundamental truths of the gospel vindicated . with an exposition and discourses on the two first chapters of the said epistle to the hebrews . by j. owen d.d. london , printed , by robert white , for nathaniel ponder , at the sign of the peacock in chancery lane near fleetstreet . . to the right honourable s r william morrice k t , one of his majesties most honourable privy council , and principal secretary of state , &c. sir , the dedication of books unto persons of worth and honour hath secured it self from the impeachment of censure , by taking sanctuary in the usage of all times and ages . herein therefore , as none is needed , so i shall make use of no apology . but the consideration of some circumstances ( needless to be repeated ) seem to render an account of the reason of my particular address unto you in this manner , necessary . this therefore i shall give , but briefly ; ne longo sermone morer tua tempora — that which principally in this matter i resolved my thoughts into , was a design to answer my own inclination and desire , in testifying a respectful honor to a person who in a place of eminency , hath given so fair an example of a singular conjunction in himself , of civil prudence , and all manner of useful literature , with their mutual subserviency unto each other ; an endeavour whereof , the wisdom of all ages hath esteemed needfull , though few individuals have attained unto it . for whereas a defect in learning , hath tempted some , otherwise prudent and wise in the management of affairs , unto a contempt of it ; and skill therein , hath given unto others a mistaken confidence , that it alone is sufficient for all the ends of humane life , an industrious attempt , for a furnishment of the mind with a due mixture of them both , hath been greatly neglected , to the no small disadvantage of humane affairs . it cannot therefore seem strange , nor ought any to be offended , that one who dares profess a great honour unto , and admiration of both these endowments of the mind of man , should express them with that respect , which alone he is capable to give , unto him , who in a place of eminent trust and employment , hath given a singular instance of their happy conjunction , and readiness to coalesce in the same mind , to enable it unto a regular and steady pursuit of their common ends . whether i shall by this address attain that end , or no , i know not ; but this is that which principally i aimed at therein : and to the reason whereof i leave the judgement of my undertakings . but yet i may not omit , that your favour hath also given me particular grounds for this confidence ; and such as have been prevalent against those impressions of discouragements , which i am naturally very liable to admit of , and receive . your candid esteem of some former endeavours in this kind ( and which when carried without the verge of those lines of communication , within whose compass men and their writings are judged by party and scarce otherwise , have received a fair acceptance in the world ) were no small encouragement unto me , not to desert those wearisome labours , which have no other reward or end , but the furtherance of publick good ; especially having this only way left me to serve the will of god , and the interest of the church , in my generation . it was also through the countenance of your favour , that this and some other treatises have received warrant to pass freely into the world ; which though i am uncertain of what advantage they may be unto any , by reason of their own defects , and the prejudices of others ; yet i want not the highest security , that there is nothing in them tending to the least disadvantage unto those , whose concernment lyes in peace and truth in these nations . for the treatises themselves , which i desire herewith to represent to some of your leisure hours , i shall not offend against the publick service , in detaining you with an account of them . their subject matter , as to its weight , worth and necessity , will speak for it self ; the main objects of our present faith , and principal foundations of our future expectations , our pleas and evidences for a blessed et●rnity , are here insisted on . and whether the temptations , opinions , and bold presumptions of many in these dayes , do not call for a renewed consideration and confirmation of them , is left to the judgement of persons indifferent , and unprejudiced ; the manner of their handling is submitted unto yours , which is highly and singularly estemed , by march . . sir , your most humble and obliged servant , john owen . christian reader . if thou intendest to engage any part of thy time in the perusal of the ensuing discourses and exposition , it may not be amiss to take along with thee the consideration of some things concerning the design and aim of their author , in the writing and present publishing of them , which are here proposed unto thee . it is now sundry years since i purposed in my self , if god gave life and opportunity , to endeavour , according to the measure of the gift received , an exposition of the epistle to the hebrews . a subject this was , i then knew , and now acknowledge , much laboured in by many eminent and learned men , both of old and of late . in particular , some entire commentaries , composed with good judgment , and to very good purpose , have been published in our own language . yea , from him who first began a serious exposition of this epistle , and whom none in all things have to this day exceeded , there have passed few ages wherein some or other have not endeavoured the explication of it . and this also hath been done by men of all sorts and parties , of all perswasions and opinions in christian religion ; an account of whose several endeavours shall else-where be given . somewhat there was of encouragement unto me in my designed undertaking , and somewhat of quite another tendency in this consideration . the help which i might receive from the sedulous labours of so many learned men , and those in times , places , principles , distant and distinguished from each other ; as also managing their common design with great variety as to particular intentions ; i looked on as a matter of no small advantage unto me . some i found had critically examined many of the words , phrases and expressions of the writer ; some compared his quotations with the places in the old testament from whence they are taken . some had endeavoured an analysis of the several discourses of the author , with the nature and force of the arguments insisted on by him . the labours of some were to improve the truths contained in the epistle unto practice ; others have collected the difficulties which they observed therein , and scanned them in a scholastical way , with objections and solutions after their manner . others had an especial design unto the places , whose sense is controverted amongst the several parties at variance in christian religion ; all in their way and manner endeavouring to give light to the intentions of the holy ghost , either in particular passages , or in the whole epistle . the helps and advantages in the investigation of the mind of god , which by their labours might be obtained , i looked on as a great encouragement to undertake the same work with them , and to promote the light of truth thereby . but on the other side , no small objection unto the whole work and design did hence also arise . for it might seem to some altogether needless to ingage in that , which so many had already gone through with , to the great profit and edification of the church . and nothing can or ought more justly to weaken and take off the resolution of any in this kind of endeavours , than that they are needless . for what ever is so , will also thereby be useless , and because useless , burthensome . this consideration , i confess , did for a long time deter me from executing my purpose , of casting my mite into this sanctuary . but yet after i had made a through perusal of all the comments , expositions , annotations , or observations on the epistle , which by any means i could obtain , i returned again upon sundry considerations unto my former thoughts and resolutions . for , first , i found the excellency of the writing to be such , the depths of the mysteries contained in it to be so great , the compass of the truth asserted unfolded and explained so extensive and diffused through the whole body of christian religion , the usefulness of the things delivered in it so important , and indispensibly necessary , as that i was quickly satisfied , that the wisdom , grace and truth treasured in this sacred store-house , are so far from being exhausted and fully drawn forth by the endeavours of any , or all that are gone before us , or from being all perfectly brought forth to light by them , as that i was assured that there was ●eft a sufficient ground and foundation , not only for renewed investigation after rich branches in this mine for the present generation , but for all them that shall succeed unto the consummation of all things . for if we find it thus in humane sciences , that no ability , no industry , no combination of the most happy wits for their improvement in former ages , hath precluded the way unto persons of ingenuity and learning , to adde considerably in several kinds unto their respective advancement ; nor shall the sedulity of this present age in the furtherance and adorning of them , be ever able to bring them unto any such perfection , as to condemn succeeding generations unto the slothful and servile drudgery of the meer perusal of their dictates and prescriptions , and so by the use of their inventions leave unto others only that of their memory ? how much more must we grant the same in things divine , and the spiritual knowledge of them , whose stores in this life are absolutely inexhaustible , and whose depths are not fully to be fathomed . again it is evident , that the principal things asserted and taught in this epistle , such as is the doctrine of the person and the priesthood of jesus christ , have received a more eager and subtil opposition , since the labours and endeavours of the most in the exposition of it , than they had done before . and as this renders the vindication of the places wherein they are taught and asserted , necessary , so it is not unknown unto those who are conversant in these kinds of studies , what advantage may be obtained in the investigation of truth by the opposition that is made unto it ; especially when that opposition is managed with a curious search into every word and syllable which may seem to give countenance unto it , as also in the sifting of every tittle and particle that stands in its way ; which course of procedure , the enemies of the truths mentioned , have with much art and industry engaged themselves into . but that which most of all took off the weight of the discouragement that arose from the multiplied endeavours of learned men in this kind , was an observation , that all of them being intent on the sense of the words , as absolutely considered , and the use of them to the present church , had much over-looked the direct respect and regard that the author had in the writing of this epistle to the then past , present , and future condition of the hebrews , or church of the jews . looking at these things as dead and buried , of no use in the present state of the church , they did either wholly neglect them , or pass them over in a light and perfunctory manner . nor indeed had many of them , though otherwise excellently well qualified , a competency of skill for the due consideration of things of that nature . but yet those that shall seriously and with judgment consider the design of the writer of this epistle , the time wherein he wrote it , the proper end for which it was composed , the subject matter treated of in it , the principles he proceeds upon , and his manner of arguing , will easily perceive , that without a serious consideration of them , it is not possible to come to a right comprehension ( in many things ) of the mind of the holy ghost therein . many principles of truth he takes for granted , as acknowledged amongst the hebrews during their former church state , and makes them a foundation for his own superstructure ; many customs , vsages , ordinances , institutions , received sense of places of scripture amongst the jews , he either produceth or reflects upon , and one way or other makes use of the whole mosaical oeconomy or system of divine worship under the law , unto his own purpose . the common neglect of these things , or slight transaction of them in most expositors , was that which principally relieved me from the fore-mentioned discouragement . and this also was that which at length gave rise unto those exercitations , which take up the greatest part of the ensuing book . some of them are indeed indispensibly due to the work it self . such are those which concern the canonical authority of the epistle , the writer of it , the time of its writing , the phraseology of the author , with the way he proceeds in the quotations of testimonies out of the old testament , and some other of the same tendency ; the residue of them were occasioned meerly by the consideration before insisted on . some great principles i observed , that the apostle supposed , which he built all his arguings and exhortations upon , not directly proving or confirming the principles themselves , but as taking them for granted ; partly from the faith of the judaical church , and partly from the new revelation of the gospel , which those to whom he wrote did as yet admit of , and avow . such were these , that there was a messiah promised from the foundation of the world , to be a spiritual redeemer of mankind . that this messiah was come , and had performed and accomplished the work assigned unto him for the end of their redemption . that jesus of nazareth was this messiah . not one line in the whole epistle , but is in an especial manner resolved into these principles , and deduced from them . these therefore i found it necessary to examine and confirm , to unfold , vindicate , and declare , that their influence unto the apostles discourse might be manifest , and his arguing from them be understood . it is true , i have so handled them , as all along to represent the opinions of the incredulous apostate jews about them , and to vindicate them from the exceptions of their greatest masters , of old and of late . but he that shall look on these considerations and discourses as a matter only of controversie with the jews , will but evidence his own weakness and ignorance in things of this nature . who knows not that they are the very fundamental principles of our christian profession ; and which because of that opposition that is made unto them , ought to be frequently inculcated and strongly confirmed . and if learned men find it in this day necessary for them to dispute for , to prove and vindicate the very principles of natural theology , the being and attributes of god , the truth whereof hath left indelible characters of it self upon the minds of all the children of men ; how much more necessary must it needs be , to endeavour the confirmation and re-inforcement of these grand principles of supernatural revelation , which have no contribution of evidence from the inbred inexpugnable light of nature , and yet are no less indispensibly necessary unto the future condition of the souls of men , than those others are . i am not therefore without hope , that the handling of them , as it was necessary unto my design , so it will not be unacceptable unto the candid reader . for what is mixed in our discourses of them concerning judaical customs , opinions , practices , expositions , interpretations of promises , traditions and the like , will not i hope give distaste unto any , unless it be such as being ignorant of them , and unacquainted with them , will choose so to continue , rather than be instructed by them , whom they would by no means have supposed to be in any thing more knowing than themselves . i doubt not therefore , but our endeavours on that subject , will be able to secure their own station , as to their usefulness , both by the importance of the matter treated of in them , as also from the necessity of laying them as a sure foundation unto the ensuing exposition of the epistle it self . besides these general principles , there are also sundry other things belonging to the mosaical order and frame of divine worship , which the apostle either directly treateth of , or one way or other improves unto his own peculiar design . this also he doth sometimes directly and intentionally , and sometimes in transitu , reflecting on them , and as it were only calling them to mind , leaving the hebrews to the consideration of what concerning them , they had been formerly instructed in . such is the whole matter of the priesthood and sacrifices of the law , of the tabernacle , and utensils of it , of the old covenant , of the giving of the law , the commands , precepts , and sanctions of it in its promises and i breatnings , rewards and punishments . hereunto also he adds a remembrance of the call of abraham , with the state and condition of the people from thence unto the giving of the law , with sundry things of the like nature . without a competent comprehension of , and acquaintance with these things , and their relation to the will and worship of god , it is altogether in vain for any one to imagine , that they may arrive unto any clear understanding of the mind of the holy ghost in this portion of scripture . now as i had observed , that the consideration and explanation of them had been too much neglected by the generality of expositors , so i quickly found , that to insist at large upon them , and according as their weight doth deserve , in the particular places , wherein the mention of them doth occurr , would too often , and too much divert me from the pursuit of the especial design of the apostle in those places and disenable the reader from carrying on the tendency of the whole in the perusal of it . to prevent both which inconveniencies , i fixed upon the course the reader will find insisted on ; namely , to handle them all severally , and apart , in previous exercitations . having given this general account of my design and purpose in the ensuing discourses ; some few requests unto the reader shall absolve him from farther attendance in this entrance . first , i must beg his candid intepretation of the reporting of some of those jewish fables and traditions which he will meet withall in some of the exercitations . i could plead necessity , and vse ; and those such as will evince themselves in the several places and passages of the discourses where they are reported . for they are none of them nakedly produced , to satisfie the curiosity of any ; but either the investigation of some truth hidden under them , and involved in them , or the discovery of their rise and occasion , or the laying open of the folly of the pretences of the present jews in their unbelief , doth still accompany their recital . however , i will not rigidly justifie the production of all and every of them , but put it amongst those things , wherein the candour of the reader may have an opportunity to exercise it self . i must beg also of the learned reader a consideration of the state and condition , wherein through the good providence of god i have been , during the greatest part of the time wherein these exercitations were written and printed ; and i shall pray in requital of his kindness , that he may never know by experience , what impressions of failings , mistakes , and several defects in exactness , uncertainties , s●reights and exclusion from the use of books will bring and leave upon endeavours of this kind . and what ever defects they may meet withal , or complain of in these discourses , my design was through the blessing of god , that they should have no cause to complain of want of diligence and industry in me . but yet i am sensible in the issue that many things may seem to represent that carelesness of mind , or precipitancy in writing , which is altogether unmeet to be imposed on men in this knowing age . but what ever other reflections i may be obnoxious unto , for the want of ability and judgement , which in me are very small in reference to so great an undertaking , i must crave of the reader , to believe , that i would not willingly be guilty of so much importune confidence , as to impose upon him things trite , crude , and undigested , which either ordinary prudence might have concealed , or ordinary diligence have amended . what ever therefore of that kind may appear unto him , i would crave , that it may be laid upon the account of the condition which i have intimated before . for the exposition of the epistle it self , whereof i have given here a specimen in the two first chapters , i confess , as was said before , that i have had thoughts for many years to attempt something in it , and in the whole course of my studies have not been without some regard thereunto . but yet i must now say , that after all searching and reading , prayer and assiduous meditation on the text , have been my only reserve , and for most useful means of light and assistance . by these have my thoughts been freed from many and many an entanglement , which the writings of others on the same subject , had either cast me into , or could not deliver me from . careful i have been , as of my life and soul , to bring no prejudicate sense unto the words , to impose no meaning of my own , or other mens upon them , nor to be imposed on by the reasonings , pretences , or curiosities of any ; but alwayes went nakedly to the word it self , to learn humbly the mind of god in it , and to express it as he should enable me . to this end , i alwayes in the first place considered the sense , meaning , and importance of the words of the text , and the consideration of their original derivation , use in other authors , especially in the lxx . of the old testament , in the books of the new , particularly , the writings of the same author , was constantly made use of , to that purpose . oft times the words expressed out of the hebrew , or the things alluded unto amongst that people , i found to give much light into the words of the apostle themselves . unto the general rule of attending unto the design and scope of the place , subject treated of , mediums fixed on for arguments , methods of ratiocination , i still kept in my eye the time and season of writing this epistle , the state and condition of them to whom it was wrote , their perswasions , prejudices , customs , light and traditions , the covenant and worship of the church of old , the translation of covenant priviledges and worship over unto the gentiles upon a new account , the course of providential dispensations that the people were under , the near expiration of their church and state , with the speedy approaching of their utter abolition and destruction , with the temptations that befell them on all these various acc●unts ; without which , it is impossible for any one justly to follow the apostle , so as to keep close to his design , or fully to understand his mind and meaning . if any shall think , that i have referred too many things unto the customs and vsages of the jews , and looked too much after some guidance in sundry expressions and discourses of the apostle from them ; i only answer , that as when i am convinced by particular instances of mistakes therein , i shall willingly acknowledge them : so for the present i am satisfied , that other expositors have had much too little regard thereunto . the exposition of the text is attended with an improvement of practical observations , answering the great end for which the epistle was committed over to all generations for the use of the church . if in some of them i shall seem to any to have been too prolix , i must only answer , that having no other way to serve the edification of the generality of christians , i thought not so . yet to prevent their farther objections on that account , i intend , that if ever any addition in the same work be prepared for publick view , to regulate my proceedings therein , according as i shall have account from persons of learning and godliness , concerning that course of procedure , which they esteem to tend most to the good and edification of the church of god , to whose judgement i heartily submit these and all other endeavours of the like kind , whereunto i have been , or yet may be called . john owen . errata in the exercitations . page . lin . m●●robius read arnobius : p. . l. . à fin● , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. l. . great , r. greek : p. . l. . heirs , r. heir : p. . l. . coining , r. counting : p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. . l. , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. . l. . r. from contriving : p. . l. . onselor , r. onbalos . p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. . l. . pliabit , r. filiabit : l. . psal. . r. . p. . l. . à fine , distino . cholec . r. distinc . chelec . p. . l. . à fine , mere , r. more . p. . l. . anillus , r. armillus : p. . l. . abriba , r. a●iba : p. . l. . c●sars of , r. c●sar . os : p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. . l. . à fine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. . l. . à fine , pericus , r. pereri●s : p. . l. . aruth . r. arach . p. . l. . à fine , drusius . amama : p. . l. . kelanna : l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. . l. , , . hys●tages , r. hyslaspes : p. . l. . time of , r. true : p. . l. . à fine , rambam : p. . l. . à fine , context , r. contest : p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. . l. . r. darianes : p. . l. ult . substance , r. subsistence : p. : l. , . lest , r. lost : p. . l. . commiserant : p. . l. . vel , r. namely : l. . j●huda : p. . l. . jews : l. . alshech : p. . l. . à fine , restitution , r. restriction : p. . l. . à fine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. . l. . with , r. which : p. ● . l. . spiritual : p , . l . à fine , mahei . l. . à fine , more , r. meer : p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. . l. . r. left hid : p. . clearly expressed : p. . l. . . r. . p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. . l. . rocheb . r. rochel : p. . l. . the messiah : p. . l. . advice , r. adjure : p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. . l. . now , r. never : p. . l. . kings , r. king : p. . l. . so proved , r. reproved : l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. . l. . large discourses : p. . l. . also , r. after : l. . à fine , commission , r. omission : p. . l. . r. judicial : p. . l. . sanction , r. section : p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : p. . l. . who thought : l. . and other : p. . l. . laying , r. flaying ; p. . l. . serebrito , r. seretrio . there are sundry other mistakes , in pointings , changes and transpositions of letters , in the hebrew and english ; which a diligent and candid reader will easily observe and amend . and it is not worth the while to collect them for those who are otherwise . exercitatio i. the canonical authority of the epistle to the hebrews . notation of the word . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kaneh , a measuring reed : the beam of a ballance . thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification . metaphorically a moral rule . rectum and canon , how far the same . the scripture a rule . canonical . the antiquity of that appellation . the canon of the scripture . what required to render a book canonical . all books of the holy scripture equall as to their divine original . jews distinction of the books of the old testament , as to the manner of their writing , disproved . all equally canonical . no book canonical of a second sort , or degree . the epistle to the hebrews canonical . opposed by hereticks of old . not received into the latin church untill the dayes of hierome . proved against baronius . not rejected by any of that church : only not publiquely approved . the church of rome not the sole proposer of books canonical . occasion of its n●n-admittance at rome . boldness of some in rejecting and corrupting the scripture . by whom this epistle opposed of late . the objection of the uncertainty of the pen-man answered . citations out of the old testament not found therein . answer . citations not to his purpose . answer . countenance to old heresies . answer . general heads of arguments to prove its canonical authority . characters to discover between books of divine inspiration and others . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the general arguments of books truly canonical . subject , matter , design , style . of the style of the sacred writings . mistakes of many about it . the nature of eloquence . excellency of scripture style , energie , efficacy . tradition concerning the authority of this epistle ; not justly lyable to any exceptions , from the author , circumstances , subject , matter , style . testimonyes . conclusion . the canonical authority of the epistle unto the hebrews having § been by some called into question , we must in our entrance declare both what it is which we intend thereby , as also the clear interest of this epistle therein ; for this is the foundation of all those ensuing discourses from it , and that exposition of it , which we intend . the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which gives rise unto that term canonical , § seems to be derived from the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kaneh ; and this as it sometimes denotes an aromatical cane that contained spices in it , used in the worship of god , as isai. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast bought me no sweet cane with silver ( for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precious cane , growing not in their own countrey , was bought from a far off , jer. . . ) so in general it signifies any reed whatever , kings . . isai. . . whence a multitude of fierce and wicked men compared to the devouring crocodile whose lurking place is in the canes or reeds , are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beast of the reed , psal. . . particularly it signifies a reed made into an instrument , wherewith they measured their buildings , containing six cubits in length , ezek. . . chap. . . and hence indefinitely it is taken for a rule or a measure . besides it signifies the jugum , or scapus , or beam with the tongue of a ballance keeping the poyse of the scales equal , and discovering the rectitude or declensions thereof , isai. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they weighed silver on the cane ; that is , saith the targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ballance ; the supporter and director of the scales , being put for the whole . the rabbins call it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reed of the scales ; that which tryes and weighs and gives every thing its just moment . § and this also is the first and proper signification of the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , canon . so the scholiast on that of aristophanes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tells us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : properly that which is over the scales bringing them ( and the things weighed in them ) to equality . the very same with the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which it is derived . so varinus tells us that it is properly the tongue in the ballance , and in use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thus aristotle sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by that which is right , we know its self , and that which is crooked , for the canon is judge of both : where he useth the word for any kind of rule or measure answering unto the other signification of kaneh in the hebrew . rectum and canon , that which is right , and the rule , are one and the same ; the one expression denoting the nature of any thing , the other its use and application . § from this original proper importance of the word , is its metaphorical use deduced , which is most common ; and therein it signifi●s a moral rule , or a measure , for direction , tryall and judgement . hence the philosopher calls the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the rule of the administration , or government of the common-wealth ; that whereby all the parts of it ar● disposed into their proper places , whereby they are regulated , and all things done in it are tryed and judged . and in this sense it is applyed by st. paul unto divine revelation , gal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as many as proceed orderly , that is , in a direct way , ( for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes ) according to this rule or canon . and to the same purpose he useth again the sam● expression , phil. . . for as the words of the scripture are in themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of truth , so the writing it self is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right writing ; or as the lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that which is written in uprightness , to be a rule , and judge unto all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is genitivus adjuncti , not materiae , declaring the property of the writing not the subject matter , that is , it is canonical ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is right , and a rule , we have shewed to be the same . and from hence it is , that the scripture , or written word of god , being in it self every way absolutely right and perfect , and appointed by him to be the rule or canon of the churches faith and obedience , requiring , trying , regulating , judging wholly and absolutely of them , is become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of eminency to be called canonical , or regular ; as the book wherein it is contained is called the bible , though in it self that be the common name of all books . § and this appellation is of ancient use in the church . the synod of laodicea , supposed to have praeceded the council of nice , makes mention of it , as a thing generally admitted ; for the fathers of it decree , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that no private psalmes ought to be said or read in the church , nor any uncanonical books , but only the canonical books of the new and old testament , whose names they subjoin in their order . and some while before , the bishops who joyned with the church of antioch in the deposition of paulus samosatenus charge him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that in the introduction of his heresie departed from the canon or rule of the scripture . before them also , it was called by irenaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and chrysostome calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sentence of the divine laws , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the exact ballance square or rule and canon of all truths and duties ; wherein he hath evidently respect unto the original use and importance of the word before explained ; and thereupon calls on his hearers , that omitting the consideration of what this or that man sayes or thinks , they should seek and require 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things of or from the scriptures , which are the canon of our faith and obedience . and austin , demonstrent ecclesiam suam non in rumoribus africorum , sed in praescripto legis , in prophetarum praedictis , in psalmorum cantibus , hoc est in omnibus canonicis sanctorum librorum authoritatibus . let them demonstrate their church , not by the rumors of the africans , but by the praescription of the law , the praedictions of the prophets , the songs of the psalms , that is by the canonical authority of the holy books of the scriptures . and he pursues the metaphor of a scale and a measure in many words elsewhere . and thus aquinas himself confesseth the scripture is called canonical , because it is the rule of our understanding in the things of god ; and such a rule it is , as hath authority over the consciences of men , to bind them unto faith and obedience , because of its being given of god by inspiration for that purpose . moreover as the scripture upon the accounts mentioned , is by way of eminency § said to be canonical , so there is also a canon or rule determining what books in particular do belong unto the holy scripture , and to be on that account canonical . so athanasius tells us that by the holy scripture he intends , libros certo canone comprehensus , the books contained in the assured canon of it . and ruffinus having reckoned up those books , concludes , hi sunt quos patres intra canonem concluserum , these are they which the fathers have concluded to be in the canon ; that is , to belong unto the canonical books of scripture . and austin to the same purpose : non sine causa , tam salubri vigilantia canon ecclesiasticus constitutus est , ad quem certi prophetarum & apostolorum libri pertinerent ; not without good reason is the ecclesiastical canon determined by wholsome diligence , unto which , certain books of the prophets and apostles should belong . about the assignation of this canon of the scripture , or what books belonged unto the canonical scripture , there have been some differences in the church , since the time of the synod of carthage , confirmed by that in trulla at constantinople . the first church having agreed well enough about them , excepting the haesitation of some few persons in reference unto one or two of them of the new testament . from this rise and use of the word , it is evident , what is intended by the canonical § authority of the scripture , or of any particular book thereunto belonging . two things are included in that expression . first , the spring and original of any book , which gives it authority ; and secondly the design and end of it which renders it canonical . for the first , it is required that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , given by immediate inspiration from god ; without this , no book or writing can by any means , any acceptation , or approbation of the church , any usefulness , any similitude of style , manner of writing unto the books that are so , any conformity in matter or doctrine to them , have an interest in that authority that should lay a foundation for its reception into the canon . it is the impress of the authority of god himself on any writing , or its proceeding immediately from him , that is sufficient for this purpose . neither yet will this alone suffice to render any revelation or writing absolutely canonical in the sense explained . there may be an especial revelation from god , or a writing by his inspiration , like that sent by elijah unto jehoram the king of judah , chron. . , which being referred only unto some particular occasion , and having thence authority for some especial end and purpose , yet being not designed for a rule of faith and obedience unto the church , may not belong unto the canon of the scripture . but when unto the original of divine inspiration , this end also is added , that it is designed by the holy ghost for the catholick standing use and instruction of the church , then any writing or book becomes absolutely and compleatly canonical . the jews of latter ages , assign some difference among the books of the old testament , § as to their spring and original , or manner , of revelation though they make none as to their being all canonicall . the book of the law , they assign unto a peculiar manner of revelation which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mouth to mouth , or face to face , which they gather from numbers . . whereof afterwards . others of them they affirm to proceed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the gift of prophesie , whereof as they make many kinds or degrees , taken from the different means used by god in the application of himself unto them , belonging to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of divine revelation mentioned by the apostle , heb. . . so they divide those books into two parts , namely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or former prophets containing most of the historical books after the end of the law ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter prophets , wherein they comprise the most of them peculiarly so called . the original of the remainder of them they ascribe unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inspiration by the holy ghost , calling them peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written , by that inspiration ; as though the whole canon and systeme of the books were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the scripture , or writing , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or divine inspiration , the only means of their writing . but they do herein as in many other things . the distribution of the books of the old testament , into the law , psalms and prophets , was very antient in their church . we have mention of it , luke . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that are written in the law of moses , and in the prophets , and in the psalms , that is , in the whole canonical scripture . and evident it is that this distribution is taken from the subject matter of those principal parts of it . this reason of that distribution which they have by tradition , they not knowing or neglecting , have feigned the rise of it in a different manner of revelation , and cast the particular books arbitrarily under what heads they pleased ; as is evident from sundry of them which they reckon unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cethubim , or hagiographa , which are with them of least esteem . but we have a more sure rule , both overthrowing that feigned distinction , and perfectly equalizing all parts of divine scripture as to their spring and original , st. peter calls the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pet. . . the word of prophesie ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. . prophesie , and therefore it belongs not unto any peculiar part of it , to be given out by prophesie ; which is an affection of the whole . and st. paul also , terms the whole scriptu●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. . . prophetical scriptures , or writings of the prophets . and when he demanded of agrippa whether he believed the scriptures , he doth it in the same manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acts . . believest thou the prophets ? that is , the scriptures , written by the spirit of prophesie , or by the inspiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pet. . . of the spirit of christ that was in them . god of old spake , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heb. . . in his revelation of himself unto them and in them , and equally spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luke . . unto them , by the mouth of his holy prophets from the beginning . and thus , not this , or that part , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tim. . . all scripture was given by inspiration . and herein all the parts , or books of it are absolutely equall . and in the giving out of the whole , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pet. . . holy men of god spake as they were moved by the holy ghost . so that whatever different means god at any time might make use of in the communication of his mind and will unto any of the prophets or penmen of the scripture , it was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and being acted by the holy ghost , both as to things and words , that rendred them infallible revealers of him unto the church . and thus the foundation of the canonical authority of the books of the scripture , is absolutely the same in and unto them all , without the least variety , either from any difference in kind or degree . § the same is their condition as to their being canonical ; they are all so equally . some of the antients used that term ambiguously , and therefore sometimes call books canonical that absolutely are not so , as not being written by divine inspiration , nor given by the holy ghost to be any part of the rule of the churches faith and obedience . thus the constantinopolitan council in trulla confirms the canons both of the synod of laodicea , and the third of carthage , which agree not in the catalogues they give us of books canonical ; which without a supposition of the ambiguity of the word , could not be done , unless they would give an assent unto a plain and open contradiction . and the council of carthage makes evident its sense in their appendi●e annexed to the one and fortieth canon , wherein they reckon up the books of the holy scripture . hoc etiam ( say they ) fratri & consacerdoti nostro bonifacio , vel aliis earum partium episcopis , pro confirmando isto canone , innotescat , quia a patribus ista accepimus legenda ; liceat etiam legi passiones martyrum cùm aniversarii dies celebrantur . they speak dubiously concerning their own determination , and intimate that they called the books they enumerated canonical , only as they might be read in the church ; which priviledge they grant also to the stories of the sufferings of the martyrs which yet none thought to be properly canonical . the same , epiphanius testifies of the epistles of clemens . but as the books which that synod added to the canon of laodicea , are rejected by melito , origen , athanasius , hilarius , gregorius nazianzen , cyrillus hierosolimitamus , epiphanius , ruffinus ; hierome , gregorius magnus , and others ; so their reading and citation is generally declared by them to have been only for direction of manners , and not for the confirmation of the faith ; even as st. paul cited an iambick out of m●nand●r , or rather euripides cor. . . an hemistichium out of aratus , acts . . and a whole hexameter out of epimenides , tit. . . non sunt canonici sed leguntur catechumenis ( saith athanasius ) they are not canonical , but are only read to the cate●humeni : and hierome , the church reads them ad aedificationem plebis , non ad auth●ritatem ecclesiasticarum dogmatum confirmandam ; for the edification of the people , but not for the confirmation of any points of faith . but although some books truly canonical were of old amongst some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as epiphanius speaks , doubted of ; and some were commonly read , that are certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rejectitious , yet neither the mistake of the former , nor later practice , can give any countenance to an apprehension of a second , or various sort of books properly canonical . for the interest of any book or writing in the canon of the scripture accrewing unto it , as hath been shewed , meerly from its divine inspiration , and giving by the holy ghost for a rule , measure , and standard of faith and obedience unto the church , whatever advantage or worth to commend it any writing may have , yet if it have not the properti●s mentioned of divine inspiration and confirmation , it differs in the whole kind , and not in degrees only , from all those that have them ; so that it can be no part regulae regulantis , but regulatae at the best , not having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a self-credibility on its own account , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a self-sufficing authority ; but is truth only materially by vertue of its analogie unto that which is absolutely , universally , and perfectly , so . and this was well observed by lindanus , impio ( saith he ) sacrilegio se contaminant , qui in scripturarum christianarum corpore , quosdam quasi gradus conantur locare , quod unam eandemque spiritus sancti vocem , impio humanae stultitiae discerniculo audent in varias impares discerpere , & disturbare autoritatis classes : they desile themselves with the impiety of sacriledge , who endeavour to bring in as it were divers degrees into the body of the scriptures ; for by the impious discretion of humane folly , they would cast the one voice of the holy ghost into various forms of unequal authority . as then whatever difference there may be as to the subject matter , manner of writing , and present ▪ usefulness , between any of the books that being written by divine inspiration are given out for the churches rule , they are all equall as to their canonical authority , being equally interested in that which is the formal reason of it ; so whatever usefulness or respect in the church any other writing may have , they can no way give them any interest in that , whose formal reason they are not concerned in . in the sense explained we affirm the epistle to the hebrews , to be canonical , that is § properly and strictly so , and of the number of them which the antients called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every way genuine and catholick ; in the confirmation whereof , we shall first declare , by whom it hath been opposed or questioned ; and then what reasons they pretend for their so doing ; which being removed out of our way , the arguments whereby the truth of our assertion is evinced , shall be insisted on . we need not much insist on their madness who of old with a sacrilegious licentiousness § rejected what portion of scripture they pleased . the ebionites not only rejected all the epistles of paul , but also reviled his person as a gre●k and an apostate , as irenaeus and epiphanius inform us . their folly and blasphemy was also imitated and followed by the helescheitae in eusebius . marcion rejected in particular this epistle to the hebrews , and those also to timothy and titus , as epiphanius , and hierome assure us , who adds unto him basilides . and theodoret as to the epistle unto the hebrews , joyns unto them , some of the arians also . now though the folly of those sacrilegious persons be easie to be repelled as it is done by petrus cluniacusis , yet hierome hath given us a sufficient reason why we should not spend time therein . si quidem ( saith he ) redderent causas cur eas apostoli non putant , tentaremus aliquid respondere , & sorsitan satisfaciere lectori ; nunc vero cum haeretica autoritate pronunciant & dicunt , illa epistola pauli est , haec non est , ea autoritate refelli se pro veritate intelligant , qua ipsi non crubescant falsa simulare . they did not so much as plead , or pretend any cause or reason for the rejection of these epistles , but did it upon their own head and authority , so they deserve neither answer nor consideration . it is of more importance that this epistle was a long time , though not rejected by , § yet not received in the church of rome . eusebius informs us , that cains a presbyter of that church whom he much commends for his learning and piety , admitted but of thirteen epistles of st. paul , rejecting that unto the hebrews ; as photius also affirms . and the same photius acquaints us with the same judgement of hippolitus another eminent member of that church : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . among other things not exactly answering the truth , he saith also , that the epistle to the hebrews was not pauls . and eusebius adds unto his information of the judgement of cains , that it was not generally received in the church of rome in his time . neither is it any way acknowledged as st. pauls by either tertullian , cyprian , lactantius , or macrobius . yea the same eusebius affirms that some excepted against it upon this account , because it was opposed , as none of st. pauls in the roman church . hierome grants that , latinorum consuetudo non recepit epistolam ad hebraeos inter canonicas scripturas . the custome of the latines , ( that is the roman church ) did not receive this epistle among the canonical scriptures ; and speaking elsewhere of it , he adds the same words , licet eam latina consuetudo inter canonicas scripturas non recipiat . and elsewhere also he confirms the same assertion . it cannot then be denied but that it was four hundred years at least after the writing of this epistle before it was publickly received and avowed as canonical by the rom●n church . nor will the quotation of it by hilary and ambrose prove any general admission of it as such , it being their custome not to restrain the testimonies they made use of unto books absolutely canonical . § baronius ad an. , labours to take of this failure of the latine church . the testimony of eusebius he rejects , because as he sayes , he was arianorum gregalis of the arian faction , and willing to call the authority of this epistle into question in complyance with them , who , some of them as we observed before , refused it : n. . the judgement of caius he resolves into the testimony of eusebius , which because of his partiality , as he pleads , is not to be admitted . and lastly opposeth the witness of hierome , as a person who had suffered himself to be imposed on by eusebius , whose words in his reports of caius , he makes use of . n. . concluding upon the whole matter , that it was a meer false calumny of eusebius against the church of rome , which hierome , by too much facillity gave credit unto . but i must acknowledge , that these answers of his , which indeed are nothing but a rejection of as good witnesses in matters of fact , as any we have upon the roll of antiquity , are not unto me satisfactory , no more than the testimony of its acceptance which he produceth in the epistle of innocentius to exuperius , which is justly suspected supposititious with the council at rome against apollinaris , under damasus , wherein no such thing appears . though i will not deny but that about that time it came to be publickly owned by that church , and was reckoned unto the canon of the scripture by ruffinus . § but wherein doth it in the least appear that eusebius reports the judgement of caius , or the roman church , in complyance with the arians ; he himself evidently admits the epistle to be canonical , and confirms it by the testimonies of clemens , origen , and others . what would it advantage him or the cause which some pretend he favoured , by reporting the opposition of others to a part of divine writt which himself accepted ! besides they were not the arians of the first rank or edition , for an inclination unto whom eusebius is suspected , but some of their off-spring which fell out into such sacrilegious opinions and practices as the first leaders of them owned not that are accused in this matter ; much less can he be thought to design the reproach of the roman church . nay these answers are inconsistent , as any one may perceive . he could not at the same time design the rejecting of the epistle in complyance with the arians , and the calumniating of them by whom it was rejected , and on whose authority his intentions must be founded . but indeed his words plainly manifest that he gives us a naked account of matter of fact , without either prejudice or design : it is yet more incredible , that hierome in this matter should suffer himself to be imposed on by eusebius . that he was the most eminently learned and knowing person of the roman or latine church in those dayes , will , i suppose , not be greatly questioned . now to suppose that he knew not the customes , opinions , and practice of that church , but would suffer himself to be imposed on by a stranger , destitute of those advantages which he had to come unto an unquestionable certainty in it , is a very fond thing . besides he doth not any where speak as one that reported the words and judgement of another , but in three or four places expresly affirms it as of his own knowledge ; when at the same time in opposition thereunto , he contends that it was received by all other churches in the world , and all writers from the dayes of the apostles . § neither yet doth it appear from any thing delivered by caius , hippolitus , eusebius or hierome , that the latine church did ever reject this epistle . yea , we shall find that many amongst them , even in those dayes , reckoned it unto the canon of the scripture , and owned st. paul as the penman of it . eusebius himself acknowledges that clemens useth sundry testimonies out of it , in his epistle ad corinthios . and others also there were concurring with his judgement therein . but these two things i allow , on the testimonies insisted on . ( . ) that sundry particular persons of note and esteem in the roman church owned not the canonical authority of this epistle , as not esteeming it written by st. paul : ( . ) the church it self had not before the dayes of hierome made any publick judgement about the author or authority of this epistle , nor given any testimony unto them . for it seems utterly impossible , that if any such judgement had passed , or testimony been given , that hierome living in the midst of that church , should know nothing of it , but so often affirm the contrary without haesitation . and this undenyably evinceth the injustice of some mens pretensions , that the roman church is the only proposer of canonical scripture , and that upon the authority of her proposal alone it is to be received . four hundred years were passed before she her self publickly received this epistle , or read it in her assemblies ; so far was she from having proposed it unto others . and yet all this while was it admitted and received by all other churches in the world , as hierom testifies , and that from the dayes of the apostles , whose judgement the roman church it self at length submitted unto . no impeachment then of the authority of this epistle , can be taken from this defect and inadvertency of the roman church , it being convinced to be so by the concurrent suffrage and testimony of all other churches in the world , from the dayes of the apostle , as we shall afterwards more fully declare . neither are the occasions of this haesitation of the western church obscure ; the epistle was written it may be in rome , at least it was in some part of italy , chap. . . there no doubt it was seen , and it may be copied out before its sending , by some who used to accompany the apostle , as clemens , who as we have shewed not long after mentioned divers things contained in it . the originall was without question speedily sent into judea , unto the hebrews to whom it was written and directed , as were all others of the epistles of the same apostle unto those churches that were immediately intended and concerned in them . that copies of it were by them also communicated unto their brethren in the east , equally concerned in it with themselves , cannot be doubted , unless we will suppose them grosly negligent in their duty towards god and man , which we have no reason to do . but the churches of the hebrews living at that time , and for some while after , if not in a seperation , yet in a distinction by reason of some peculiar observances from the churches of the gentiles , especially those of the west , they were not it may be very forward in communicating this epistle unto them , being written , as they supposed , about an especial concernment of their own . by this means this epistle seems to have been kept much within the compass of the churches of the jews , untill after the destruction of the temple ; when by their dispersion , and coalescency with other churches in the east , it came to be generally received amongst them ; and non solum ab ecclesiis orientis , sed ab omnibus retro ecclesiis & graeci sermonis scriptoribus , as hierom speaks . but the latin church having lost that advantage of receiving it upon its first writing , it may be also upon the consideration of the removall of its peculiar argument , upon the finall destruction of the whole judaical church , and worship , was somewhat slow in their inquiry after it . those that succeeded in that church , it is not unlikely , had their scruples increased , because they found it not in common use amongst their predecessors , like to the rest of st. pauls epistles ; not considering the occasion thereof . add hereunto that by that time it had gradually made its progress in its return into the west , where it was first written , and attended with the suffrage of all the eastern churches began to evince its own authority , sundry persons who were wrangling about peculiar opinions and practices of their own , began to seek advantages from some expressions in it . so did in particular the novatians and the donatists . this might possibly increase the scruple amongst the orthodox , and make them wary in their admission of that authority which they found pleaded against them . and well was it for them , that their opinions about which they disagreed with their adversaries , were according unto truth , seeing it may justly be feared , that some then would have made them their rule and standard in their reception or rejection of this epistle : for it was no new thing for the orthodox themselves to make bold sometime with the scripture , if they supposed it to run cross unto their conceptions . so epiphanius informs us , in ancorat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and also he wept ; for so it is read in the uncorrected copies of the gospell according to luke : and st. irenaeus useth this testimony in his book against heresies , for their confutation , who affirmed that christ took flesh only in appearance ; but the orthodox , ( or catholicks ) being afraid ( of the importance of that expression ) took away that word out of the copies , not understanding its use and sense . so also sixtus sinensis after he hath informed us , out of hilary , that many orthodox persons denyed the story of our saviours agony , and bloody sweat , adds of his own , suspicor à catholicis sublatam esse , pio sed simplici zelo , quod favere videbatur arianis . i suspect that the story was taken out of the copies , by some catholicks , out of a godly , but simple zeal , because it seemed to favour the arians . so great is the power of prejudice , and so little occasions have men taken , whom others have esteemed orthodox and pious , to make bold with that word , whereby both we and all our opinions must be judged . but it being manifest at length , that no colour was given unto the unjust severities of the novatians by any thing in this epistle , it was generally embraced ; and by the conquest of this opposition established its authority for the future . § bellarmin chargeth luther , brentius , chemnitius and the centuriators with the rejection of this epistle . but because i know that some of them are falsly accused by him , i am apt to suspect the same of the rest , which i have not the opportunity to consult ; and so i shall not reckon them amongst the opposers of this epistle . the matter is more certain concerning cajetan and erasmus : the former in his preface unto , the other in his last annotation on this epistle , denying it to be st. pauls , and questioning , yea , indeed rejecting its canonicall authority . to them we may add eniedinus , proceeding upon the same principles , and making use of their arguments to the same purpose . these are the chief , if not absolutely all , who have at any time made any scruple at the authority of this epistle . the reasons they make use of to justifie themselves in their conjectures , are amassed together by erasmus in his note on the . verse of the last chapter of it : but because he mixeth together the arguments that he insists on to prove st. paul not to have been the penman of it , and the exceptions he puts in unto its canonicall authority , which are things of a diverse consideration , i shall separate them , and first take out those that seem absolutely to impeach its authority ; leaving them that oppose its penman , to our ensuing discourse on that question in particular . § the first thing generally pleaded , is the uncertainty of its author or penman . sola omnium pauli nomen non praefert , saith erasmus . how unjust and groundless this pretence is , we shall afterwards fully manifest . at present i shall only shew , that it is in generall of no importance in this cause . the author of a writing being certainly known , may indeed give some light unto the nature and authority of it ; when it is confessed , that the penman of any book was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divinely inspired , and that by him it was written for the use of the church , there can be no question of its authority . but this last of his design directed by the holy ghost , must be no less known than the former . for a man may write one book by inspiration , and others by a fallible humane judgement ; as solomon seems to have done his philosophicall discourses that are lost . again , when the penman of any writing pretending unto divine authority is not esteemed , nor doth manifest himself in any thing to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately acted by the holy ghost , the writing it self must needs be lyable unto just exception . wherefore it is confessed , that when the author of any writing is certainly known , much light into its authority and relation unto the canon of the scripture may be thence received . but when this is doubtfull , nothing can thence satisfactory on either side be concluded . and therefore it hath pleased the holy ghost to keep the names of the penmen of many parts of the scripture , in everlasting obscurity ; for he borrows no countenance or authority unto any thing that proceeds by inspiration from himself , from the names of men . there is not then the least strength in this exception ; for be it granted , that we are altogether uncertain who was the penman of this epistle , yet no impeachment of its authority can thence be taken , unless it can be proved , that he was not divinely inspired . but yet to shew the insufficiency every way of this objection , we shall abundantly evince , that indeed the very ground and foundation of it is feeble and false ; the penman of this epistle being as well and certainly known , as those of any portion of scripture whatever that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some whereof were never doubted , nor called into question : and at least we shall so far evince st. paul to have been the author of it ; as although we shall not from thence take any argument to prove its canonicall authority , because it hath it self been called into question ; yet as to render an objection from the uncertainty of its author altogether unreasonable . § the remaining objections are more particular , and direct to their purpose , by whom they are pleaded . as first , that the author of this epistle cites sundry things out of the old testament which are not therein contained . such are many of the stories related unto in the . chapter , and that in particular in chap. . verse . where he affirms , that moses upon the terror of the sight that appeared unto him , said , i exceedingly quake and tremble . this place erasmus supposeth hierom to have intended , when he sayes that some things are mentioned in this epistle that are not recorded in the old testament . and aquinas perplexeth himself in seeking for a solution unto this difficulty . for first , he would refer the place to moses sight of the angell in the bush , and not the giving of the law , contrary to the express discourse of the context . and then , he adds , dixit saltem facto ; though he said not so , yet he did so . and lastly , worst of all vel fortè apostolus aliâ utitur literâ quam nos non habemus : or it may be the apostle used another text that we have not : but there is no need of any of these evasions . the author quotes no book , nor testimony of the old testament , but only relates a matter of fact , and one circumstance of it , which doubtless he had by divine revelation , whereof there is no express mention in the place where the whole matter is originally recorded . thus in the beginning of the chronicles , sundry particular stories , ( as that about the children of ephraim , chap. . . ) no wher 's before written , are reported from the same infallible directions that others of the same time were written withall , when they were omitted . and it is uncouth way of proving an author not to write by divine inspiration , because he writeth truths that he could no otherwise be acquainted withall . neither is it unmeet for him that writes by divine inspiration , to mention things recorded in other stories , whose truth is unquestionable , as those are related unto chap. . it seems to be of more importance , that if the objectors may be believed , the § writer of this epistle citeth testimonies out of the old testament , that are no wayes to his purpose , nor at all prove the matter that he produceth them for ; discovering at least , that he wrote with a fallible spirit , if not also that he dealt scarcely bona fide , in handling the cause which he undertook . cajetan insists on that of the first chapter , verse . i will be unto him a father , and he shall be unto me a son , taken from the sam. . . or chron. . ● which words , as he supposeth no way belong unto that , in whose confirmation they are produced by the author of this epistle . erasmus , upon his testimony in chap. . produced out of psalm . , . which as he saith , is urged to the direct contrary of the intention of the psalmist , and scope of the words . eniedinus insists on the same places and others . now two things must be supposed to give countenance unto this objection . first , that those who make it , do better understand the meaning and the importance of the testimonies so produced out of the old testament ; than he did by whom they are here alledged . this is the foundation of this exception ; which if once admitted , it may be easily imagined , how able some men will quickly think themselves to question other allegations in the new testament , and thereby render the authority of the whole dubious . they must , i say , take upon themselves to know the true meaning of them , and that in the uttermost extent of signification and intention , as given out by the holy ghost , before they can charge their misapplication on this author . how vain , unjust , arrogant , and presumptious this supposition is , needs little labour to demonstrate . the understandings of men , are a very sorry measure of the truth , with the whole sense and intendment of the holy ghost in every place of scripture . nay , it may much more rationally be supposed , that though we all know enough of the mind and will of god in the whole scripture , to guide and regulate our faith and obedience , yet that we are rather ignorant of his utmost intention in every place , than that we know it in all . there is a depth and breadth in every word of god , because his ; which we are not able to fathom and compass to the utmost : it being enough for us that we may infallibly apprehend so much of his mind and will , as is indispensably necessary for us to the obedience that he requires at our hands . an humble reverential consideration of all , indeed almost any , of the testimonies alledged in the new testament out of the old , is sufficient to evince the truth of this consideration , we know but in part , and we prophesie in part , cor. . . quantum est quod nescimus ? how much is it , that we know not ? or as job speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how small is the word that we understand of god ? chap. . . one sayes well ; est sacra scriptura veluti fons quidam , in bono terrae loco scaturiens , quem quo altius foderis , eo magis exuberantem invenies ; ita quo diligentius sacram scripturam interpretaris , eo abundantiores aquae vivae venas reperies . brent . hom. . in sam. . that objection then , must needs be very weak , whose fundamental strength consists in so vain a presumption . again , they must take it for granted , that they are aforehand fully acquainted with the particular intention of the author in the assertions which he produceth these testimonies in the confirmation of ; and with all the wayes of arguing and pressing principles of faith , used by men writing by divine inspiration . neither is this supposition less rash , or presumptious than the former . men , who bring their own hypothesis , and preconceived senses unto the scripture , with a desire to have them cofirmed , are apt to make such conclusions . those that come with humility and reverence of his majesty with whom they have to do , to learn from him his mind and will therein , whatever he shall thereby reveal so to be , will have other thoughts and apprehensions . let men but suffer the testimonies and assertions , whose unsuitableness is pretended , to explain one another , and the agreement will quickly appear . and the worst that will ensue , will be only the emergence of a sense from them which perhaps they understood not in either of them singly , or separately considered . thus infirm on all accounts is this objection . for the instances themselves ; some light will be given unto them from what we shall afterwards discourse of the authors wayes and principles , that he proceeds upon in his citations of testimonies out of the old testament . and in particular in our exposition of the places themselves , we shall manifest that his application of them , is every way suitable to the very letter of the text , and manifest intention of the holy ghost : so false and unjust , as well as rash and presumptious , is this objection . § neither is there any more reall weight , in that which erasmus in the next place objects ; namely that some things in it seem to give countenance unto some exploded opinions of antient hereticks ; whereof he gives us a double instance . first , quod velum seperans sanctum sanctorum interpretatur coelum : that he interprets the vail separating the most holy place to be heaven : which indeed he neither doth , but only affirms that the most holy place in the tabernacle , was a type or figure of heaven it self , nor if he should have so done , had he given the least countenance unto the fondness of the manichees , whom i suppose he intendeth ; his whole discourse perfectly exploding their abominations . his other instance is in that vexed place , chap. . . favouring as he pretends the novatians , denying recovery by repentance unto them who had fallen into sin after baptism . but the incompetency of this objection , rising meerly from their ignorance of the true meaning of the holy ghost that made it , as for the end for which it was used , hath been demonstrated by many of old and late . and the lord assisting in our exposition of that place , we shall shew , that it is so far from giving countenance unto any error or mistake which any man may fall into , contrary to the gospel , that a more plain , familiar and wholesome commination is hardly to be found in the whole book of god. and this is the summ of what i can meet withall , that is objected against the canonical authority of this epistle ; which how little it amounts unto , beyond an evidence of mens willingness to lay hold on slight occasions to vent their curiosities and conceptions , the reader that is godly and wise will quickly perceive . § having removed these objections out of our way , we shall now proceed to demonstrate the canonical authority of this epistle , in the strict and proper sense , at large before declared . now the summ of what we shall plead in this cause amounts to this , that whereas there are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or infallible evidences of any writings being given by divine inspiration , and sundry arguments , whereby books or writings ungroundedly pretending to that original may be disproved , that of the former , there is no one that is not applicable unto this epistle ; nor is it obnoxious unto any one of the latter sort . of what nature in general that evidence is , which is given unto the divine original of the scripture by the characters thereof implanted in it , or other testimony given unto it , or what is the assurance of mind concerning it which thereupon we are furnished withall , belongs not unto our present enquiry . that which we undertake , is only to manifest that the interest in them of this epistle , and its immunity from rational exceptions , is equall unto , and no less conspicuous , than that of any other portion of holy writ whatever : so that it stands upon the same basis with the whole , which at present we suppose firm and unmoveable . eusebius , who after melito , caius , clemens , and origen , made a very accurate enquiry after the books unquestionably canonical , gives us three notes of distinction between them that are so and others ; namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the character or manner of phrase or speech . ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sentence or subject matter treated of ; and ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the purpose and design of the writer ; and they are all of great importance , and to be considered by us in this matter . but because others of like moment may be added unto them , and are used by others of the antients to the same end , we shall insist upon them all in that order which seems most natural unto them ; yet so , as that they may be all referred unto those general heads by him proposed . § two things there are that belong to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sentence of this epistle ; first , its general argument ; and secondly , the particular subject matter treated of in it . these seem to be designed thereby . now the general argument of this epistle , is the same with that of the whole scriptures besides . that is , a revelation of the will of god , as to the faith and obedience of the church , and this holy , heavenly and divine answering the wisdom , truth , and soveraignty of him from whom it doth proceed . hence they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the oracles of god , rom. . . or the infallible revelation of his will ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 john . . the words of eternal life ; for that , in the name of god they treat about . and st. paul tells us , that the argument of the gospel is wisdom ; but not the wisdom of this world , nor the princes of it , who are destroyed , done away , and made useless by it ; that is the chief leaders of humane wisdom and science , cor. . . but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the mysterious wisdom of god that was hidden from them , v. . things of his own meer revelation , from his soveraign will and pleasure , with a stamp and impress of his goodness ▪ and wisdom upon them ; quite of another nature , than any thing that the choicest wisdom of the princes of this world can reach or attain unto . and such is the argument of this epistle ; it treats of things which eye hath not seen , nor ear heard , nor have they by any natural means , ever entered into the heart of man ; and that in absolute harmony with all other unquestionable revelations of the will of god. now if the immediate original hereof be not from god , that is by the inspiration of the holy ghost ; then it must be either the invention of some man , spinning the whole webb and frame of it out of his own imagination , or from his diligence in framing and composing of it from a systeme of principles collected out of other writings of divine revelation . the first will not be pretended . two things absolutely free it from suffering under any such suspicion . first , the nature of its argument , treating as was said , of such things as eye hath not seen , nor ear heard , nor have they entered into the heart of man. the deity , offices , sacrifice , mediation and grace of jesus christ , are not things that can have any foundation in the invention and imagination of man ; yea , being revealed by god , they lye in a direct contradiction unto all that naturally is esteemed wise or perfect ; cor. . , , , , , . they exceed the sphere of natural comprehension , and are destructive of the principles which it frameth unto it self for the compassing of those ends whereunto they are designed . nor is it lyable to be esteemed of the other extract ; or the diligence and wisdom of man in collecting it from other books of divine revelation , which alone with any colour of reason can be pretended . humane diligence regulated by what is elsewhere revealed of god , is humane still ; and can never free it self from those inseparable attendances which will manifest it so to be . for suppose a man may compose a writing , wherein every proposition in it self shall be true , and the whole in its contexture materially every way answerable unto the truth , ( which yet must be accidental as to the principle of his wisdom , understanding , ability , and diligence by whom it is composed , they being no way able to give that effect certainly and infallibly unto it ) yet there will never be wanting that in it , whereby it may be discerned from an immediate effect and product of divine wisdom and understanding . take but the writings of any wise man , who from his own ability and invention hath declared any science in them , and allow his discovery of it to be the absolute compleat rule of that science , so that nothing beyond , or besides what he hath written about it is true or certain , nor any thing else , but as it hath conformity to , or coincidence with what he hath written , and it will be very difficult , if not impossible for any man so to treat of that subject from his writings , as not to leave sufficient characters upon his own , to difference them from his original , and pattern ; for suppose him to have in all things attained the perfect sense of his guide , which yet it may be , untill all words are freed from their ambiguity will be impossible for any one to do , yet still there will remain such an impression of the genius and fancy wherein the rule was first framed upon it , as the follower cannot express . and how much more will there be so in that which both for matter and words also , proceeds from the soveraign will and wisdom of god. can it be supposed , that any man should collect by his own industry and diligence a writing out of that which is given by him , and regulated thereby , that should absolutely express those infinite perfections of his nature which shine forth in that which is immediately from himself ? for that any writing should be pretended to be undiscernable from them given by divine inspiration , it is not enough that the matter of it be universally true , and that truth no other but what is contained in other parts of scripture , but it must also have those other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and characters of a divine original which we shall in our progress discover in this epistle , as in other books of the holy scripture : for it is not behind the very choicest of them . and the truth of this consideration , is demonstrated in the instances of every one of those writings which may probably be concluded to have the nearest affinity and similitude unto those of divine inspiration , from the greatness and urgency of their plea to be admitted unto that series and order . these are the books commonly called apochrypha ; not one of them is there , wherein humane diligence doth not discover its self to be its fountain and spring . did this epistle proceed from the same root and principle , whence comes it to pass , that it no where puts it self forth unto a discovery and conviction ? for that it doth not so , we shall afterwards fully declare . besides , to close this consideration , the design of the writer of this epistle manifests that he sought the glory of god in christ , according unto his will. with this aim and purpose , an endeavour to impose that on the church , as an immediate revelation from god , which was the product of his own pains and diligence , is utterly inconsistent . for by no means could he more dishonour god , whose glory in sincerity he appears to have sought , nor wrong the church whose good he desired to promote , than by this imposing on him , that whereof he was not the author , so adding unto his words , and making himself subject to reproof as a lyar , prov. . . and proposing that unto the church as a firm and stable rule and object of faith , which he knew not to be so , leading her thereby into error , uncertainty , and falshood . for this whole epistle is delivered as the will and word of god , as coming by revelation from him , without the least intimation of the intervention of the will , wisdom or diligence of man , any other , than is constantly ascribed unto those that declare the will of god by inspiration . and if it were not so , the evils mentioned cannot be avoided . and how groundless this imputation would be , our following discourses will manifest . and i doubt not but this whole consideration will be , and is of weight and moment with them who have their senses exercised in the scriptures , and are enabled by the spirit breathing in them , to discern between good and evil , wheat and chaff , jer. . . § unto the general argument , we may add the particular subject matter of this epistle as belonging unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it , further confirming its divine original . this for the most part consists in things of pure revelation , and which have no other foundation in rerum natura . some books , even of the scripture it self , are but the narrations of actions done amongst men , which for the substance of them , might be also recorded by humane diligence . but the things treated of in this epistle , are purely divine , spiritual , and no wayes to be known but by revelation . and not only so , but amongst those that are so , there are four things eminent in the subject matter of this epistle . first , that the principal things treated of in it , are matters of the greatest importance in christian religion , and such as concern the very foundation of faith . such are the doctrines about the person , offices and sacrifice of christ , of the nature of gospel worship , our priviledge therein , and communion with god thereby . in these things consist the very vitalls of our profession ; and they are all opened and declared in a most excellent and heavenly manner in this epistle ; and that , as we shall manifest , in an absolute consonancy unto what is taught concerning them in other places of scripture . secondly , in that some things of great moment unto the faith , obedience and consolation of the church , that are but obscurely or sparingly taught in any other places of holy writt , are here plainly , fully and excellently taught and improved . such in particular is the doctrine of the priesthood of christ , with the nature and excellency of his sacrifice , and the execution of the remaining parts and duty of that office in heaven ; and how the whole of it was typically represented under the old testament . he that understands aright the importance of these things , their use in the faith and consolation of the church , their influence into our whole course of obedience , the spiritual priviledge that faith by them interests a believing soul in , the strength and supportment , that they afford under temptations and trials , will be ready to conclude that the world may as well want the sun in the firmament , as the church this epistle . and this perswasion we hope through gods assistance to further in our exposition of it . thirdly , gods way in teaching the church of the old testament with the use and end of all the operous paedogogie of moses , manifesting it to be full of wisdom , grace and love , is here fully revealed , and the whole aaronical priesthood with all the duties and offices of it translated unto the use of believers under the gospel . how dark mosaical institutions were in themselves , is evident from the whole state of the church in the dayes of christ and his apostles , when they could not see unto the end of the things that were to be done away . in their nature they were carnal , in their number many , as to their reason , hidden ; in their observation , heavy and burdensome , in their outward shew , pompous and glorious ; by all which they so possessed the minds of the church , that very few saw clearly into the use , intention , and end of them . but in this epistle the veyle is taken of from moses , the mysterie of his institutions laid open , a perfect clew given unto believers to pass safely through all the turnings and windings of them , unto rest and truth in jesus christ. those hidden things of the old testament appear now unto us full of light , and instruction ; but we are beholding for all our insight into them , and benefit which we receive thereby , unto the exposition and application of them made by the holy ghost in this epistle . and how great a portion of gospel wisdom and knowledge consists herein , all men know , who have any spiritual acquaintance with these things . fourthly , the grounds , reasons , causes , and manner , of that great alteration which god wrought and caused in his worship , by taking down the ancient glorious fabrick of it , which had been set up by his own appointment , are here laid open and manifested , and the greatest controversie that ever the church of god was exercised withall , is here fully determined . there was nothing in the first propagation of the gospel and plantation of christian churches , that did so divide and perplex the professors of the truth , and retard the work of promulgating the knowledge of christ and the worship of god in him , as the difference that was about the continuation and observation of mosaical rites and ceremonies . to such an height was this difference raised , so zealously were the parties at variance ingaged in the pursuit of their various apprehensions of the mind of god in this matter , that the apostles themselves thought meet for a season rather to umpire and compose the controversie , by leaving the jews free to their observation , and bringing the gentiles unto a condescention in things of the greatest exasperation , than absolutely and precisely to determine the whole matter between them . and indeed , this being a difference wherein the will , authority , and command of god were pleaded on the mistaken side , they being all of them clear and full as to the matter by them pleaded for , nothing but an immediate declaration of the mind of god himself , as to his removing and taking off the obligation of his own law , could put such an end unto it , as that the spirits of men might acquiesce therein . now the will of god to this purpose before the writing of this epistle , could only be collected from the nature and state of things in the church upon the coming of the messiah , and conclusions from thence , which the believing jews were very slow in the admittance of . add hereunto that many prophesies and promises of the old testament setting forth the glory and beauty of gospel worship , under the names and condition of the worship then in use , as of priests , levites , sacrifices , offerings , feast of tabernacles , and the like , lay directly in the letter against that cessation of mosaical rites , which the jews opposed . now who was fit , who was able to determine upon these different and various institutions of god , but god himself ? to declare positively , that all obligation from his former commands was now ceased , that his institutions were no more to be observed , that the time allotted unto the churches obedience unto him in their observance was expired , this was no otherwise to be effected but by an immediate revelation from himself . and this is done in this epistle , and that in this only as to the jews , whereby it became the main instrument and means , of pulling up their old church-state , and translating it anew into the appointments of our lord jesus christ. neither is this done by a bare declaration of gods authoritative interposition , but in a way of excellent and singular wisdom and condescention , ( with a manifestation of gods love and care unto his church , in the institutions that were now to be removed ; and the progress of his wisdom in their gradual instruction as they were able to bear , ) the whole nature , design and intendment of them is evidenced to be such , as that having received their full end and accomplishment , they did of themselves naturally expire and disappear . and hereby in that great alteration which god then wrought in the outward worship of his church , there is discovered such an oneness and unchangeableness in his love and care , such a suitableness harmony and consonancy in the effects of his will , such an evidence of infinite wisdom in disposing of them into a subserviency one to another , that they should no where in any thing cross or enterfere , and all of them to his own glory in the promotion and furtherance of the light , faith , and obedience of his church , as sufficiently manifests the original and fountain whence it doth proceed . for my part , i can truly say , that i know not any portion of holy writt , that will more effectually raise up the heart of an understanding reader , to an holy admiration of the goodness , love , and wisdom of god , than this epistle doth . such , i say , is the subject matter of this epistle , so divine , so excellent , so singular . and in the handling hereof , have we not the least occasional mixture , of any matter , words , sentences , stories , arguments or doctrines so unsuited to the whole , as to argue the interposure of a fallible spirit . thus we know it hath fallen out in all the writings of the christians of the first ages after the sealing of the canon of the scriptures . many things in them appear to proceed from an holy and heavenly spirit breathing in their authors , and most of what they contain to be consonant unto the mind of god ; yet have they all of them , evident footsteps that the authors were subject unto errors and mistakes , even in and about the things written by them . and the continuance of their failings in their writings capable of an easie conviction , is no small fruit of the holy wise providence of god , and his care over his church , that it might not in after ages be imposed upon with the great and weighty pretence of antiquity , to admit them into a competition with those which himself gave out to be its infallible , and therefore only rule . that nothing of this nature , nothing humanitùs , meerly after the manner of men , befell the writer of this epistle in his work , we hope through the assistance of its principal author to manifest in our exposition of the several parts of it . and this subject matter of this epistle , thus handled , further secures us of its original . § the design , aim and end of the epistle , with the purpose and intention of its writer , which belongs to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the ancients made a characterism of writings given by divine inspiration , are consonant unto the general argument , and peculiar subject matter of it . that the whole scripture hath an especial end , which is peculiar unto it , and wherein no other writing hath any share , but only so far as it is taken from thence , and composed in obedience thereunto , is evident unto all that do seriously consider it . this end supremely and absolutely is the glory of that god who is the author of it . this is the center where all the lines of it do meet , the scope and mark towards which all things in it are directed . it is the revelation of himself that is intended , of his mind and will , that he may be glorified ; wherein also , because he is the principal fountain , and last end of all , consists the order and perfection of all other things . particularly the demonstration of this glory of god , in and by jesus christ is aimed at . the works of gods power and providence do all of them declare his glory ; the glory of his eternal perfections and excellencies , absolutely and in themselves . but the end of the scripture , is the glory of god in christ , as he hath revealed himself and gathered all things to an head in him , unto the manifestation of his glory . for this is life eternal that we know him the only true god , and whom he hath sent , jesus christ. the means whereby god is thus glorified in christ , is by the salvation of them that do believe , which is therefore also an intermediate end of the scripture : these things are written , that we may believe , that jesus is the son of god , and that believing , we may have life through his name , john . . tim. . . moreover whereas this eternal life unto the glory of god cannot be obtained without faith and obedience according to his will , the scripture is given for this purpose also , that it may instruct us in the mind of god , and make us wise unto salvation : tim. . , . rom. . . pet. . . these in their mutual subserviency and dependance , compleat the characteristical end of the scripture . i confess plato in his timaeus , makes it the end of philosophy , that we may thereby be made like unto god. but that philosophy of his , having its rise and spring in inbred notions of nature , and the contemplation of the works of gods providence , could have no other end but conformity unto him , as his perfections were revealed absolutely ; whereunto the scripture adds this revelation in christ jesus , john . . which gives them , as i said , their special and peculiar end . it makes god known , as all in all , and man to be nothing as to goodness or blessedness , but what he is pleased to do for him , and communicate unto him ; and jesus christ to be the great and only way and means , whereby he will communicate of himself , and bring us unto himself . the more clearly any portion of scripture discovers and makes conspicuous this end , the more parts of the series and order of things whereby the last and utmost end of the glory of god is produced , in their mutual connexion dependance and subserviency it manifesteth , the more fully doth it express this general end of the whole , and thereby evince its own interest therein . now herein doth this epistle come behind no other portion of scripture whatever . for as the exaltation of the glory of god , as he is the first cause , and last end of all things , is expresly proposed in it , so the relation of the glory of god , and of our obedience and blessedness whereby and wherein it is declared , unto the person , offices , and mediation of jesus christ is in an eminent manner insisted on and unfolded in it . and whereas some parts of scripture do exhibit unto us , most clearly some one part of this general end of the whole , and other portions or books of it , some other parts , this expresseth the whole , and all the parts of it distinctly , from the very foundation of calling men to the knowledge of god and obedience , unto the utmost end of his glorifying himself in their salvation by jesus christ. neither is there herewithall the least alloy or mixture of any by , particular , or proper end of the writer ; nothing of his honour , reputation , advantage , self-pleasing in any thing ; but all runs evenly and smoothly to the general end before proposed . and this also hath deservedly a place among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of writings by divine inspiration . the style also of the sacred scripture , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is termed by eusebius § in this argument , is of deserved consideration . by the style of any writing , we understand both the propriety of the words , with their grammatical construction , and that composition of the whole which renders it sit , d●c●rous , elegant , and every way meet to be used in the matter about which it is used , and for the effecting of the end , which is proposed in it . i know some bold atheistical spirits have despised the style of the holy writers , as simple and barbarous . among these angelus politianus , is generally and deservedly censured by all learned men , who was imitated in his prophane contempt of it by domitius calderinus . and of the like temper was petrus bembus who would scarce touch the scripture ; when his own epistles are not one of them free from solaecisms in grammar . austin also confesseth that whilst he was yet a manichee , he had the same thoughts of it ; visa est mihi indigna quam tullianae dignitati compararem . the scripture seemed to be unworthy to be compared with the excellency of cicero . but it must be acknowledged that these spake of the common translations of it ; though they used that pretence to reject the study of the books themselves . i do confess that though some translations may , and do render the words of the original more properly , and better represent and insinuate the native genius , beauty , life , and power of the sacred style than some others do , yet none of them can , or do express the whole excellency , elegancy , and marvellous efficacy of it for the conveyance of its senses to the understandings and minds of men . neither is this any reflection upon the translators , their abilities , diligence , or faithfulness , but that which the nature of the thing it self produceth . there is in the sacred scripture , in the words wherein by the holy ghost it was given out , a proper peculiar vertue , and secret efficacy inflaming the minds of the readers and hearers , which no diligence or wisdom of man can fully and absolutely transferr into , and impress upon any other language . and those who have designed to do it , by substituting the wordy elegancies of another tongue , to express the quickning affecting idiotisms of them , ( which was the design of castali● ) have of all others most failed in their intentions . neither doth this defect in translations arise from hence , that the original tongues may be more copious and emphatical than those of the translations , which possibly may be the condition of the greek and latin , as hierom often complains , but it is from the causes before named , and therefore is most evident in the translations of the old testament , when yet no man can imagine the hebrew to be more copious , ( though it be more comprehensive ) than the languages whereinto it hath been translated . but it is of the originals themselves , and the style of the sacred penmen therein , concerning which we discourse . and herein the boldness of hierom cannot be excused , ( though he be followed by some others of great name in latter ages ) who more than once chargeth st. paul with solaecisms , and barbarisms in expression , and often urgeth , ( upon a mistake as we shall see ) that he was imperitus sermone , unskilfull in speech . but as neither he , nor any else , are able to give any cogent instance to make good their charge , so it is certain that there is nothing expressed in the whole scripture , but in the manner and way , and by the words wherewith it ought to be expressed , unto the ends for which it is used and designed , as might easily be manifested both from the intent of the holy ghost himself in suggesting those words unto his penmen , and in the care of god over the very iota's and titles of the words themselves . and whereever there appears unto us an irregularity from the arbitrary directions , or usages of other men in those languages , it doth much more become us , to suspect our own apprehensions and judgement ; yea , or to reject those directions and usages from the soveraignty of an absolute rule ; than to reflect the least failure or mistake on them who wrote nothing but by divine inspiration . the censure of hensius in this matter is severe , but true . prolegom . aristarch . sac. vellicare aliquid in iliis , aut desiderare , non est eruditi sed blasphemi hominis , ac malè feriati , qui nunquam intelligit quae humana sit conditio , aut quanta debeatur reverentia ac cultus cuncta dispensanti deo , qui non judicem , sed supplicem deposcit . neither hath their success been much better , who have exercised their critical ability , § in judging of the style of the particular writers of the scripture , preferring one before , and above another ; whereas the style of every one of them is best suited to the subject matter whereof he treats , and the end aimed at , and the persons with whom he had to do . and herein hierom hath lead the way to others , and drawn many into a common mistake . the style of isaiah he sayes is proper , vrbane , high and excellent ; but that of hosea , and especially of amos , low , plain , improper , favouring of the country , and his profession , who was a shepherd . but those that understand their style and language , will not easily give consent unto him , though the report be commonly admitted by the most . it is true , there appeareth in isaiah an excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his exhortations , expostulations and comminations ; attended with efficacious apostrophe's , prosopopaeias , metaphors , and allusions ; a compacted fulness in his prophesies and predictions , a sweet evangelical spiritualness in his expression of promises , with frequent paronomasia's , and elleipses which have a special elegancy in that language , whence he is usually instanced in by learned men , as an example of the eloquence of the divine writings , and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preferred unto that of aeschines , demosthenes , or cicero . but the reader must take heed that he look not for the peculiar excellencies of that prophet absolutely in the words used by him , but rather in the things that it pleased the holy ghost , to use him as his instrument in the revelation of . but the other part of hieroms censure is utterly devoid of any good foundation . the style of amos considering the subject matter that he treateth of , and the persons with whom he had to do , in suiting of words and speech , wherein all true solid eloquence consisteth , is every way as proper , as elegant , as that of isaiah . neither will the knowing reader find him wanting in any of the celebrated styles of writing , where occasion unto them is administred . thus some affirm that st. paul used sundry expressions , ( and they instance in cor. . . col. . . ) that were proper to the cilicians his country-men , and not so proper as to the purity of that language wherein he wrote ; but as the first of the expressions they instance in , is an hebraism , and the latter , purely greek ; so indeed they will discover a tarsian defect in st. paul , together with the patavinity in livy that pollio noted in him . § eloquence and propriety of speech for the proper ends of them , are the gift of god , exod. . , . and therefore unless pregnant instances may be given to the contrary , it may well be thought and expected that they should not be wanting in books written by his own inspiration : nor indeed are they ; only we are not able to give a right measure of what doth truly and absolutely belong unto them . he that shall look for a flourish of painted words , artificiall meretricious ornaments of speech , discourse suited to entice , inveigle , and work upon weak and carnal affections ; or sophistical captious wayes of reasoning to deceive ; or that suada , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that smooth and harmonious structure of periods wherein the great roman orator gloried , the lenocinia verborum , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and grandiloquentia of some of the heathens , in the scripture , will be mistaken in his aim . such things become not the authority , majesty , greatness and holiness of him who speaks therein . an earthly monarch that should make use of them in his edicts , laws , or proclamations , would but prostitute his authority to contempt , and invite his subjects to disobedience by so doing . how much more would they unbecome the declaration of his mind and will given unto poor worms , who is the great possessor of heaven and earth . besides , these things belong not indeed unto real eloquence and propriety of speech , but are arbitrarily invented crutches , for the relief of our lameness and infirmity . men despairing to affect the minds of others , with the things themselves which they had to propose unto them , and acquainted with the baits that are meet to take hold of their bruitish affections , with the wayes of prepossessing their minds with prejudice , or casting a mist before their understandings , that they may not discern the nature , worth , and excellency of truth , have invented such dispositions of words as might compass the ends they aimed at . and great effects by this means were produced ; as by him , whom men admired , — pleni moderantem froena theatri . and therefore the apostle tells us , that the rejecting of this kind of oratory in his preaching and writing , was of indispensible necessity , that it might appear that the effects of them were not any way influenced thereby , but were the genuine productions of the things themselves which he delivered , cor. . , , . this kind of eloquence then the scripture maketh no use of , but rather condemneth its application unto the great and holy things whereof it treateth , as unbecoming their excellency and majesty . so origen to this purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tom. . in johan . if the holy scripture had used that elegancy and choice of speech , which are admired among the greeks , one might have suspected that it was not truth it self that conquered men , but that they had been circumvented and deceived by appearing or fallacious consequences , and the splendor or elegancy of speech . that the proper excellency of speech , or style , consisteth in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or meet § accommodation of words unto things , with consideration of the person that useth them , and the end whereunto they are applied , all men that have any acquaintance with these things will confess . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith dionysius halicarnasseus ; nature requireth that words should follow , or ●e made to serve sentences or things , and not things be subservient to words ; whence the too curious observation of words , hath been censured as an argument of an infirm and abject mind ; however it may be pardoned in them who placed all their excellency in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and disposing perswasive alluring words ; as isocrates spent ten years in his panegyricks ; and plato ceased not unto the eightieth year of his age to adorn his discourses ; as dionysius testifies of them both . the style of the holy scripture is every way answerable unto what may rationally be expected from it . for , first , it becometh the majesty , authority , and holiness of him , in whose name it speaketh . and hence it is , that by its simplicity without corruption , gravity without affectation , plainess without alluring ornaments , it doth not so much entice , move , or perswade , as constrain , press , and pierce into the mind and affections , transforming them into a likeness of the things which it delivers unto us . and therefore though st. paul sayes that he dealt not with the corinthians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in an excellency or sublimity of speech , or wisdom like that of the orators before described ; yet he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in such an evidence of spiritual power , as was far more effectual and prevalent . the whole of the sacred style is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if truth , gravity , authority and majesty can render it so ; nor can any instance be given to the contrary . and secondly it every where becometh the subject matter it treateth of , which because it is various , it is impossible that the style wherein it is expressed should be vniform ; when yet notwithstanding all its variety , it every where keeps its own property , to be in gravity and authority still like unto its self , and unlike to , or distinct from all other writings whatsoever . whence austin rightly of the holy penmen ; audeo dicere omnes qui rectè intelligunt quod illi loquuntur , simul intelligere non eos aliter loqui debuisse . i dare say , that whosoever understands what they speak , will also understand that they ought not to have spoken otherwise . and origen of the writings of st. paul in particular ; if any one saith he , give himself to the diligent reading of his epistles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i know full well , that either he will admire his great conceptions and sentences under a plain and vulgar style , or he will shew himself very ridiculous . the things treated of in the scripture , are for the most part heavenly , spiritual , supernatural , divine ; and nothing can be more fond than to look for such things to be expressed in a flourish of words , and with various ornaments of speech , fit to lead away the minds of men from that which they are designed wholly to be gathered unto the admiration and contemplation of . bodies that have a native beauty and harmony in the composition of their parts , are advantaged more by being clothed with fit garments , than by the ornaments of gay attire . and the spiritual native beauty of heavenly truths , is better conveyed unto the minds of men , by words and expressions fitted unto it , plainly , and simply , than by any ornaments of enticing speech whatever ; and therefore we say with austin , that there is not any thing delivered in the scripture , but just as it ought to be , and as the matter requires . thirdly , the style of the holy penmen is in a gracious condescension suited unto them and their capacity , whereof far the greatest part of them with whom they had to do , consisted . this origen at large insists upon in the beginning of his fifth book against celsus . the philosophy and oratory of the heathen , was suited principally , if not solely to their capacity that were learned ; this the authors , and professors of it aimed at ; namely , that they might approve their skill and ability unto those who were able to judge of them . the scripture was written for the good of mankind in general , and without the least design of any contemporation of it self , to the learning and wisdom of men . and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or condescension unto the common reason , sense , usage , and experience of mankind in general , is very admirable in the holy pen-men , and absolutely peculiar unto them . in this universal suitableness unto all the concernments of it , consists that excellent simplicity of the scripture style , whereby it plainly and openly without fraudulent ornaments , in common and usual speech , declares things divine , spiritual and heavenly , with an holy accommodation of them to the understanding and capacities of men , in such occasional variety as yet never diverts from those properties and characters wherein the vniformity of the whole doth consist . § besides all these excellencies of the style of holy writ , with others that may be added unto them , there is in it a secret energy , and efficacy for the subjecting of the minds of men unto its intention in all things . whether this pr●ceed only , and be imparted unto it , from the matters treated of , which are holy and heavenly ; or whether it be communicated unto it immediately , by an impression of his authority upon it , by whom it is given out , or whether it arise from both of them , all that are conversant in it with faith and reverence do find the truth of our assertion by experience . and origen amongst others , speaks excellently to this purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the holy scripture teacheth us , that what is spoken , though in it self it be true and fit to perswade , is not able to conquer the minds of men , unless power from god be communicated to the speaker , and gr●●e ( from him ) do flourish in the things spoken themselves , and it is not with●ut divine influency , th●t they speak with efficacy . hence ariseth the spiritual peculiar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the divine ●riters , termed by st. paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the demonstration of the spirit and of power . and herein , as on other accounts ; the word of god is quick and powerfull and sharper than any two edged sword , heb. . . by which living energy and authority it evacuated and brought to nought all the wisdom of this world ; that is , all philosophical conceptions with all the ornaments of eloquence and oratory . the excellent discourse of austin on this subject , de doctri . christiana , lib. . cap. . is very well worthy consideration ; whither i refer the reader , that i may not too far divert from my present particular design . § what ever hath been thus spoken concerning the style of the sacred scripture in general , it is as applicable unto this epistle unto the hebrews , as to any one portion of holy writ what ever . that simplicity , gravity , vnaffectedness , suitableness to its author , matter , and end , which commends the whole unto us , are eminent in this part of it ; that authority , efficacy and energy which are implanted on the whole by him who supplied both sense and words unto the penmen of it , exert themselves in this epistle also . no defect in any of these can be charged on it , that should argue it of any other extract than the whole . nothing so far singular , as to be inconsistent with that harmony , which in all their variety there is among the books of the holy scripture , as to the style and kind of speech , is any where to be found in it . if any where , as in the beginning of the first chapter , the style seems to swell in its current above the ordinary banks of the writings of the new testament , it is from the greatness and sublimity of the matter treated on , which was not capable of any other kind of expression . doth the penman of it , any where use words or phrases , not commonly , or rarely , or perhaps no where else used in the sense and way wherein they are by him applied ? it is because his matter is peculiar , and not elsewhere handled ; at least , not on the same principles , nor to the same purpose as by him : doth he oftentimes speak in an old testament dialect , pressing words and expressions to the service and s●nse they were imployed in under the tabernacle and temple , after they had been manumitted as it were , and made free from their typical importance in the service and spiritual sense of the gospel ? it is from the consideration of their state and condition , with whom in an especial manner he had to do ; and this in perfect harmony with the wisdom of the holy ghost in other portions of scripture . so that on this account also its station in the holy canon is secured . § moreover , besides the peculiar excellency which is found in the style of the holy scripture , either evidencing its divine original , or at least manifesting that there is nothing in it , unworthy of such an extract , the authority of its principal author exerts it self in the whole of it unto the consciences of men . and herein , is this epistle an especial sharer also . now this authority as it respects the minds of men , is in part an exurgency of the holy matter contained in it , and the heavenly manner wherein it is declared . they have in their conjunction , a peculiar character differencing their writings from all writing of an humane original , and manifesting it to be of god. neither can it otherwise be , but that things of divine revelation , expressed in words of divine suggestion and determination , will appear to be of a divine original . and partly it consists in an ineffable e●anation of divine excellency , communicating unto his own word a distinguishing property from its relation unto him . we speak not now of the work of the holy ghost in our hearts by his grace , enabling us to believe , but of his work in the word , rendring it credible and meet to be b●lieved ; not of the seal and testimony that he gives unto the hearts of individual persons of the truth of the scripture , or rather of the things contained in it , but of the seal and testimony which in the scripture he gives unto it , and by it , to be his own work , and word . such a character have the works of other agents , whereby they are known and discerned to be theirs . by such properties are the works of men disc●rned , and oftentimes of individuals amongst them . they bear the likeness of their authors , and are thereby known to be theirs . neither is it possible that there should be any work of god , proceeding so immediately from him , as do writings by divine inspiration , but there will be such a communication of his spirit and likeness unto it , such an impression of his greatness , holiness , goodness , truth and majesty upon it , as will manifest it to be from him . the false prophets of old pretended their dreams , visions , predictions and revelations to be from him . they prefixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saith , unto all the declarations of them , jer. . . and therefore doubtless framed them to as great a likeness unto those that were by inspiration from him as they were able ; and yet the lord declares that all their imaginations were as discernable from his word , as chaff from wheat ; and this by that authority and power wherewith his word is accompanied , whereof they were utterly destitute ; vers . , . and this authority do all they who have their senses exercised in it , find and acknowledge in this epistle , wherein their minds and consciences do acquiesce . they hear and understand the voice of god in it , and by that spirit which is promised unto them , discern it from the voice of a stranger . and when their minds are prepared and fortified against objections by the former considerations , this they ultimately resolve their perswasion of its divine authority into . for , from this authority , they find a divine efficacy proceeding ; a powerful operation § upon their souls and consciences unto all the ends of the scripture . a reverence and awe of god from his authority shining forth and exerting its self in it being wrought in them , they find their minds effectually brought into captivity unto the obedience taught therein . this efficacy and power is in the whole word of god. is not my word as a fire , saith the lord , and like an hammer that breaketh the rocks in pieces , jer. . . that is , living and powerful , and sharper than any two-edged sword , piercing even to the dividing asunder of the soul and spirit , and of the joints and marrow , and is a discerner of the thoughts and intents of the heart , heb. . . as it hath an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or authority over men , matth. . . so it hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or powerfull efficacy in and towards them , acts . . james . . yea , it is the power of god himself , for its proper end , rom. . . and therefore said to be accompanied with the demonstration of the spirit and power , cor. . . a demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as basil , drawing the soul to consent beyond the efficacy of rational or logical arguments , or geometrical demonstrations , as he adds in the same place . and this divine power and efficacy of the word , as to all the ends of it , proceeding from the authority of god in it , with his designation of it unto those ends , ( which is that which giveth energie unto all things , enabling them to produce their proper effects , and setting limits and bounds to their operation ) as it is testified unto in innumerable places of the scripture its self , so it hath and doth sufficiently manifest and evidence its self , both in the fruits and effects of it on the souls of particular persons , and in that work which it hath wrought , and doth yet carry on invisibly in the world , in despight of all the opposition that is made unto it by the power of hell , in conjunction with the unbelief , darkness and lusts of the minds of men , as may elsewhere be more at large declared . a learned man said well ; non monent , non persuadent sacrae literae , sed cogunt , agitant , vim inferunt ; legis rudia verba & agrestia , sed viva , sed animata , flammea , aculeata , ad imum spiritum penetrantia , hominem totum potestate mirabili transformantia : expressing the summ of what we discourse . from hence is all that supernatural light and knowledge , that conviction and restraint , that conversion , faith , consolation and obedience , that are found amongst any of the sons of men . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith basil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the whole scripture is divinely inspired and profitable ; being written by the holy ghost for this purpose , that in it , as a common healing office for souls , all men may chuse the medicine suited to cure their own distempers . such is the nature , power , and efficacy of this epistle towards them that do believe ; it searches their hearts , discovers their thoughts , principles their consciences , judges their acts inward and outward , supports their spirits , comforts their souls , enlightens their minds , guides them in their hope , confidence , and love to god , directs them in all their communion with him , and obedience unto him , and leads them to an enjoyment of him . and this work of the holy ghost in it , and by it , seals up its divine authority unto them , so that they find rest , spiritual satisfaction , and great assurance therein . when once they have obtained this experience of its divine power , it is in vain for men or devils to oppose its canonical authority with their frivolous cavils and objections . neither is this experience meerly satisfactory to themselves alone , as is by some pretended : it is a thing pleadable , and that not only in their own defence to strengthen their faith against temptations , but to others also ; though not to atheistical scoffers , yet to humble enquirers , which ought to be the frame of all men in the investigation of sacred truths . § unto what hath been spoken , we may add , that the canonical authority of this epistle is confirmed unto us by catholick tradition ; by this tradition i intend not the testimony only of the present church that is in the world , nor fancy a trust of a power to declare what is so in any church whatever ; but a generall uninterrupted fame conveyed and confirmed by particular instances , records , and testimonies in all ages . in any other sense how little weight there is to be laid upon traditions , we have a pregnant instance in him who first began to magnifie them . this was papias , a contemporary of policarpus in the very next age after the apostles . tradition of what was done , or said by christ , or the apostles , what expositions they gave , he professed himself to set an high value upon , equal to , if not above the scripture . and two things are considerable in his search after them . first , that he did not think that there was any church appointed to be the preserver and declarer of apostolical traditions , but made his enquiry of all the individual ancient men that he could meet withall , who had conversed with any of the apostles . secondly , that by all his pains , he gathered together a rhapsody of incredible stories , fables , errors and useless curiosities ; such issue will the endeavours of men have , who forsake the stable word of prophesie , to follow rumors and reports , under the specious name of traditions . but this catholick fame whereof we speak , confirmed by particular entrances and records in all ages , testifying unto a matter of fact , is of great importance . and how clearly this may be pleaded in our present case , shall be manifested in our investigation of the penman of this epistle . and thus i hope , we have made it evident , that this epistle is not destitute of any one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or infallible proofs and arguments whereby any particular book of the scripture evinceth its self unto the consciences of men to be written by inspiration from god. it remaineth now to shew , that it is not liable unto any of those exceptions , or arguments , whereby any book , or writing pretending a claim to a divine original , and canonical authority thereupon , may be convicted , and manifested to be of another extract ; whereby its just priviledge will be on both sides secured . § the first consideration of this nature is taken from the author or penman of any such writing . the books of the old testament were all of them written by prophets or holy men inspired of god. hence st. peter calls the whole of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophesie , pet. . . prophesie delivered by men , acted or moved therein by the holy ghost . and though there be a distribution made of the several books of it from the subject matter , into the law , prophets and psalms , luke . . and often into the law and prophets on the same account , as acts . . rom. . . yet their penmen being all equally prophets , the whole in general is ascribed unto them and called prophesie , rom. . . chap. . . luke . . pet. . . so were the books of the new testament written by apostles , or men endowed with an apostolical spirit , and in their work equally inspired by the holy ghost ; whence the church is said to be built on the foundation of the prophets and apostles , jesus christ himself being the chief corner stone , ephes. . . if then the author of any writing acknowledgeth himself , or may otherwise be convinced , to have been neither prophet nor apostle , nor endued with the same infallible spirit with them , his work how excellent soever other wayes it may appear , must needs be esteemed a meer fruit of his own skill , diligence and wisdom , and not any way to belong unto the canon of the scripture . this is the condition , for instance , of the second book of maccabees . in the close of it , the author being doubtful what acceptance his endeavours and manner of writing would find amongst his readers , makes his excuse ; and affirms , that he did his utmost to please them in his style and composition of his words . so he tells us before , chap. . v. . that he did but epitomize the history of jason the cyrenean , wherein he took great pains and labour . the truth is , he that had before commended judas machabaeus for offering sacrifices for the dead ( which indeed he did not , but for the living ) no where appointed in the law ; and affirmed , that jeremiah hid the holy fire , ark , tabernacle and altar of incense in a cave ; that the same person , antiochus , was killed at nanea in persia , chap. . v. . and dyed in the mountains of torments in his bowels , as he was coming to judea , chap. . whom the first book affirms to have dyed of sorrow at babylon , chap. . v. . who affirms judas to have written letters to aristobulus in the one hundred eighty eighth year of the seleucian empire , who was slain in the one hundred fifty second year of it . lib. . chap. . . that is thirty six years after his death , with many other such mistakes and falshoods , had no great need to inform us , that he had no special divine assistance in his writing , but leaned unto his own understanding ; but yet this he doth , as we shewed , and that openly ; for the holy ghost will not be an epitomator of a profane writing as he professeth himself to have been ; nor make excuses for his weakness , nor declare his pains and sweat in his work , as he doth . and yet to that pass are things brought in the world by custome , prejudice , love of reputation , scorn to be esteemed mistaken in any thing , that many earnestly contend for this book to be written by divine inspiration , when the author of it himself openly professeth it to have been of another extract . for although this book , be not only rejected out of the canon , by the council of laodicea , hierom and others of the antients , but by gregory the great bishop of rome himself ; yet the church of rome would now by force thrust it thereinto . but were the author himself alive again , i am so well perswaded of his ingenuity and honesty , from the conclusion of his story , that they would never be able to make him say , that he wrote by divine inspiration ; and little reason then have we to believe it . now this epistle is free from this exception . the penman of it doth no where intimate , directly or indirectly , that he wrote in his own strength , or by his own ability ; which yet if he had done , in an argument of that nature which he insisted on , had been incumbent on him to have declared , that he might not lead the church into a pernicious error , in embracing that as given by inspiration from god , which was but a fruit of his diligence and fallible indeavours . but on the contrary , he speaks as in the name of god , referring unto him , all that he delivers ; nor can in any minute instance , be convicted to have wanted his assistance . circumstances of the general argument of a book may also convince it , of an humane § or fallible original . this they do for instance , in the book of judith . for such a nebuchadonosor , as should raign in ninive , chap. . v. . and make war with arphaxad king of ecbatane , ver . . whose captains and officers should know nothing at all of the nation of the jews , chap. . v. . that waged war against them in the dayes of joakim , or as other copies eliakim the high priest , ch. . . after whose defeat , the jews should have peace for eighty years at the least , ch. . . . is an imagination of that which never had subsistence in rerum natura ; or a representation of what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a jewish woman ought , as the author of it conceived , undertake for the good of her country . setting aside the consideration of all other discoveries of the fallibility of the whole discourse : this alone is sufficient to impeach its reputation . our epistle is no way obnoxious unto any exception of this nature . yea , the state of things in the churches of god , and among the hebrews in particular , did at that time administer so just and full occasion unto a writing of this kind , as gives countenance unto its ascription unto the wisdom and care of the holy ghost . for if the eruption of the poysonous brood of hereticks , questioning the deity of the son of god in cerinthus , gave occasion to the writing of the gospel by st. john , and if the dissentions in the church of corinth , deserved two epistles for their composition , and the lesser differences between believers of the jews and gentiles , in and about the things treated of in this epistle had a remedy provided for them in the epistles of st. paul unto them , is it not at least probable that the same spirit who moved the penmen of those books to write , and directed them in their so doing , did also provide for the removal of the prejudices , and healing of the distempers of the hebrews , which were so great , and of so great importance unto all the churches of god. and that there is weight in this consideration , when we come to declare the time when this epistle was written , will evidently appear . the most manifest eviction of any writing pretending unto the priviledge of divine inspiration , may be taken from the subject matter of it , or the things taught and declared therein . god himself being the first and only essential truth , nothing § can proceed from him , but what is absolutely so ; and truth being but one , every way vniform and consonant unto it self , there can be no discrepancy in the branches of it , nor contrariety in the streams that flow from that one fountain . god is also holy , glorious in holiness , and nothing proceeds immediately from him , but it bears a stamp of his holiness , as also of his greatness and wisdom . if then any thing in the subject matter of any writing , be vntrue , impious , light , or any way contradictory to the ascertained writings of divine inspiration , all pleas and pretences unto that priviledge must cease for ever . we need no other proof , testimony or argument to evince its original , than what its self tenders unto us . and by this means also do the books commonly called apochryphal , unto which the romanists ascribe canonical authority , destroy their own pretentions . they have all of them , on this account , long since been cast out of the limits of any tolerable defence . now , that no one portion of scripture , is less obnoxious to any exception of this kind , from the subject matter treated of , and doctrines delivered in it , then this epistle , we shall by gods assistance manifest in our exposition of the whole , and each particular passage of it . neither is it needful , that we should here prolong our discourse by anticipating any thing that must necessarily afterwards in its proper place , be insisted on . the place startled at by some chap. . about the impossibility of the recovery of apostates , was touched on before , and shall afterwards be fully cleared . nor do i know any other use to be made of observing the scruple of some of old , about the countenance given to the novatians by that place , but only to make a discovery how partially men in all ages have been addicted unto their own apprehensions in things wherein they differed from others ; for whereas if the opinions of the novatians had been confirmed in the place , as it is not , it had been their duty to have relinquished their own hypothesis , and gone over unto them , some of them discovered a mind rather to have broken in upon the authority of god himself declared in his word , than so to have done . and it is greatly to be feared that the same spirit still working in others , is as effectual in them to reject the plain sense of the scripture in sundry places , as it was ready to have been in them , to reject the words of it in this . the style and method of a writing may be such , as to lay a just prejudice against its claim of canonical authority . for although the subject matter of a writing , may be good and honest in the main of it , and generally suited unto the analogie of faith , § yet there may be in the manner of its composure and writing , such an ostentation of wit , fancy , learning , or eloquence , such an affectation of words , phrases , and expressions , such rhetorical paintings of things small and inconsiderable , as may sufficiently demonstrate humane ambition , ignorance , pride , or desire of applause , to have been mixed in the forming and producing of it . much of this hierom observes in particular concerning the book entituled the wisdom of solomon ; written as it is supposed by philo an eloquent and learned man ; redolet graecam eloquentiam . this consideration is of deserved moment in the judgement we are to make of the spring or fountain from whence any book doth proceed . for whereas , great variety of style , and in manner of writings may be observed in the penmen of canonical scripture , yet in no one of them do the least footsteps of the failings and sinful infirmities of corrupted nature before mentioned appear . when therefore they manifest themselves , they cast out the writings wherein they are from that harmony and consent which in general appears amongst all the books of divine inspirat●on . of the style of this epistle we have spoken before : its gravity , simplicity , majesty , and absolute suitableness unto the high , holy , and heavenly mysteries treated of in it , are as far as i can find , not only very evident ; but also by all acknowledged , who are able to judge of them . want of catholick tradition in all ages of the church , from the first giving forth of § any writing testifying unto its divine original , is another impeachment of its pretence unto canonical authority . and this argument ariseth fatally against the apochryphal books before mentioned . some of them are expresly excluded from the canon by many of the antient churches , nor are any of them competently testified unto . the suffrage of this kind given unto our epistle , we have mentioned before . the doubts and scruples of some about it , have likewise been acknowledged . that they are of no weight to be laid in the ballance against the testimony given unto it , might easily be demonstrated . but because they were levied all of them , principally against its author , and but by consequence against its authority , i shall consider them in a disquisition about him , wherein we shall give a further confirmation of the divine original of the epistle , by proving it undenyably to be written by the apostle st. paul , that eminent penman of the holy ghost . thus clear stands the canonical authority of this epistle . it is destitute of no evidence § needful for the manifestation of it ; nor is it obnoxious unto any just exception against its claim of that priviledge . and hence it is come to pass ; that what ever have been the fears doubts and scruples of some , the rash , temerarious objections , conjectures and censures of others , the care and providence of god over it , as a parcel of his most holy word , working with the prevailing evidence of its original implanted in it , and its spiritual efficacy unto all the ends of holy scripture , hath obtained an absolute conquest over the hearts and minds of all that believe , and setled it in a full possession of canonical authority in all the churches of christ throughout the world . exercitatio ii. of the penman of the epistle to the hebrews . knowledge of the penman of any part of scripture not necessary . some of them utterly concealed . the word of god gives authority unto them that deliver it , not the contrary . prophets in things wherein they are not actually inspired , subject to mistake . st. paul the writer of this epistle . the haesitation of origen . heads of evidence . vncertainty of them who assign any other author . st. luke not the writer of it , nor barnabas . the epistle under his name counterfeit . his writing of this epistle by sundry reasons disproved . not apollos . nor clemens . nor tertullian . objections against st. pauls being the penman . dissimilitude of style . admitted by the antients . answer of origen , rejected . of clemens , hierom , &c. rejected likewise . st. paul in what sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . his eloquence and skill . causes of the difference in style , between this and other epistles . coincidence of expressions in it and them . the epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . answer of hierom ; rejected . of theodoret. of chrysostome . prejudice of the jews against st. paul. not the cause of the forbe●rance of his name . the true reason thereof . the hebrews church state not changed . faith evangelical educed from old testament principles and testimonies . th●se pressed on the hebrews , not meer apostolical authority . haesitation of the latin church about this epistle ; answered . other exceptions from the epistle it self ; removed . arguments to prove st. paul to be the writer of it . testimony of st. peter , epist. . v. , . considerations upon that testimony . the second epistle of st. peter written to the same persons with the first . the first written unto the hebrews in their dispersion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what . s. paul wrote an epistle unto the same persons to whom st. peter wrote . that , this epistle . not that to the galathians . not one lost . the long-suffering of god , how declared to be salvation in this epistle . the wisdom ascribed unto st. paul in the writing of this epistle wherein it appears . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it . weight of this testimony . the suitableness of this epistle unto those of the same author . who competent judges hereof . what required thereunto . testimony of the first churches ; or catholick tradition . evidences from this epistle its self . the general argument and scope . method . way of arguing . all the same with st. pauls other epistles . skill in judaical learning , traditions and customs . proper to st. paul. his bonds and sufferings . his companion timothy . his sign and token subscribed . second dissertation . § the divine authority of the epistle being vindicated , it is of no great moment to enquire scrupulously after its penman . writings that proceed from divine inspiration , receive no addition of authority from the reputation or esteem of them by whom they were written . and this the holy ghost hath sufficiently manifested , by shutting up the names of many of them from the knowledge of the church in all ages . the close of the pentateuch hath an uncertain pen-man , unless we shall suppose with some of the jews that it was written by moses after his death . divers of the psalms have their penmen concealed , as also have the whole books of joshua , judges , samuel , kings , ruth , esther , job ; and the chronicles are but guessed at . had any prejudice unto their authority ensued , this had not been . for those whose authors are known , they were not esteemed to be given by prophesie , because they were prophets ; but they were known to be prophets by the word which they delivered . for if the word delivered or written by any of the prophets , was to be esteemed sacred , or divine , because delivered or written by such persons as were known to be prophets , then it must be because they were some other way known so to be , and divinely inspired , as by working of miracles , or that they were in their dayes received , and testified unto as such by the church . but neither of these can be asserted . for as it is not known that any one penman of the old testament , moses only excepted , ever wrought any miracles , so it is certain that the most and chiefest of them ( as the prophets ) were rejected and condemned by the church of the dayes wherein they lived . the only way therefore whereby they were proved to be prophets was by the word it self which they delivered and wrote ; and thereon depended the evidence and certainty of their being divinely inspired . see amos . , , . jer. . , , , , , , . and setting aside that actual inspiration by the holy ghost , which they had for the declaration and writing of that word of god which came unto them in particular , and the prophets themselves were subject to mistakes . so was samuel when he thought eliab should have been the lords annointed , sam. . . and nathan when he approved the purpose of david to build the temple , chron. . . and the great elijah , when he supposed none left in israel that worshipped god aright but himself , kings . , . it was then , as we said , the word of prophesie , that gave the writers of it the reputation and authority of prophets ; and their being prophets gave not authority to the word they declared or wrote as a word of prophesie . hence an anxious enquiry after the penman of any part of the scripture is not necessary . but whereas there want not evidences sufficient to discover who was the writer of this epistle , whereby also the exceptions made unto its divine original may be finally obviated , they also shall be taken into consideration . a subject this is , wherein many learned men of old , and of late , have exercised themselves , until this single argument is grown up into entire and large treatises , and i shall only take care that the truth which hath been already strenuously asserted and vindicated , may not again by this review be rendred dubious and questionable . st. paul it is by whom we affirm this epistle to be written . it is acknowledged that § this was so highly questioned of old , that origen after the examination of it concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; what is the very truth in this matter god only knows . however he acknowledgeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the antients , owned it to be written by paul , and that he sayes not without good reason , whereas the ascription of it unto any other , he assigns unto a bare report . it may not then be expected , that now after so long a season , the truth of our assertion should be so manifestly evinced , as to give absolute satisfaction unto all ; ( which is a vain thing for any man to aim at in a subject wherein men suppose that they have a liberty of thinking what they please ) yet i doubt not but that it will appear not only highly probable , but so full of evidence in comparison of any other opinion that is , or hath been promoted in competition with it , as that some kind of blameable pertinaciousness may be made to appear in its refusal . now the whole of what i shall offer in the proof of it may be reduced unto these six heads . ( . ) the manifest failure of all them who have endeavoured to assign it unto any other penman . ( . ) the insufficiency of the arguments insisted on to disprove our assertion . ( . ) testimony given unto it in other scriptures . ( . ) considerations taken from the writing it self , compared with other acknowledged writings of the same author . ( . ) the general suffrage of antiquity , or ecclesiastical tradition . ( . ) reasons taken from sundry circumstances relating unto the epistle its self . now as all these evidences are not of the same nature , nor of equal force , so some of them will be found very cogent , and all of them together very sufficient to free our assertion from just question or exception . first , the vncertainty of them who question whether paul were the writer of this § epistle , and their want of probable grounds in assigning it unto any other , hath some inducement in it to leave it unto him whose of old it was esteemed to be . for when once men began to take to themselves a liberty of conjecture in this matter , they could neither make an end themselves , nor fix any bounds unto the imagination of others . having once lost its true author no other could be asserted with any such evidence , or indeed probability , but that instantly twenty more with as good grounds and reasons might be entitled unto it . accordingly sundry persons have been named , all upon the same account that some thought good to name them ; and why should not one mans authority in this matter be as good as anothers ? origen in eusebius affirms that some supposed luke to have been the author of § this epistle . but neither doth he approve their opinion , nor mention what reasons they pretend for it . he adds also that some esteemed it to be written by clemens of rome . clemens of alexandria allows st. paul to be the author of it ; but supposeth it might be translated by luke , because as he saith , the style of it is not unlike that of his in the acts of the apostles . grotius of late contends for luke to be the author of it on the same account ; but the instances which he gives , rather argue a coincidence of some words and phrases , than a similitude of style , which things are very different . hierom also tells us , that juxta quosdam videtur esse lucae evangelistae , by some it was thought to be written by luke the evangelist , which he took from clemens , origen and eusebius ; only he mentions nothing of the similitude of style with that of st. luke , but afterwards informs us , that in his judgement there is a great conformity in style , between this epistle and that of clemens romanus . none of them acquaint us who were the authors or approvers of this conjeciure , nor do they give any credit themselves unto it . neither is there any reason of this opinion reported by them , but only that intimated by clemens of the agreement of the style with that of the acts of the apostles , ( which yet is not allowed by hierom ) whereon he doth not ascribe the writing , but only the translation of it unto luke . grotius alone contends for him to be the author of it , and that with this only argument , that sundry words are used in the same sense by st. luke and the writer of this epistle . but that this observation is of no moment shall afterwards be declared . this opinion then may be well rejected as a groundless guess of an obscure unknown original , and not tolerably confirmed either by testimony or circumstances of things . if we will forego a perswasion established on so many important considerations , as we shall manifest this of st. pauls being the author of this epistle to be , and confirmed by so many testimonies , upon every arbitrary ungrounded conjeciure , we may be sure never to find rest in any thing that we are rightly perswaded of . but i shall add one consideration that will cast this opinion of grotius quite out of the limits of probability . by general consent this epistle was written whilst james was yet alive and presided in the church of the hebrews at jerusalem ; and i shall afterwards prove it so to have been . what was his authority as an apostle , what his reputation in that church , is both known in general from the nature of his office , and in particular is intimated in the scripture , acts . . gal. . . these were the hebrews whose instruction in this epistle is principally intended , and by their means , that of their brethren in the eastern dispersion of them . now is it reason to imagine , that any one who was not an apostle , but only a scholar and follower of them , should be used to write unto that church , wherein so great an apostle , a pillar among them , had his especial residence , and did actually preside ; and that in an argument of such huge importance , with reasons against a practice wherein they were all ingaged ; yea , that apostle himself as appears , gal. . . were any one then alive of more esteem and reputation in the church than others , certainly he was the fittest to be used in this employment ; and how well all things of this nature agree unto st. paul we shall see afterwards . § some have assigned the writing of this epistle unto barnabas . clemens , origen , eusebius make no mention of him . tertullian was the author of this opinion ; and it is reported as his by hierom. philastrius also remembers the report of it . and it is of late defended by camero , ( as the former concerning luke by grotius ) whose reasons for his conjecture are confuted with some sharpness by spanhemius , mindful as it seems of his fathers controversie with some of his scholars . the authority of tertullian is the sole foundation of this opinion ; but as the book wherein he mentions it was written in his paroxysme , when he uttered not that only unadvisedly , so he seems not to lay much weight on the epistle it self , only preferring it unto the apochryphal hermes ; receptior saith he , apud ecclesias epistola barnabae illo apocrypho pastore maechorum . and we have shewed that the latin church was for a time somewhat unacquainted with this epistle , so that it is no marvel if one of them should mistake its author . grotius would disprove this opinion from the dissimilitude of its style , and that which goes under the name of barnabas , which is corrupt and barbarous . but there is little weight in that observation ; that epistle being certainly spurious , no way savouring the wisdom or spirit of him on whom it hath been vulgarly imposed . but yet that it was that epistle which is cited by some of the antients under the name of barnabas , and not this unto the hebrews , is well proved by baronius from the names that hierom mentions out of that epistle , which are no where to be found in this to the hebrews . but that epistle of barnabas is an open fruit of that vanity which prevailed in many about the third and fourth ages of the church , of personating in their writings some apostolical persons , wherein they seldom or never kept any good decorum , as might easily be manifested in this particular instance . as to our present case , the reason before mentioned , is of the same validity against this , as the other opinion concerning luke , whereunto others of an equal evidence may be added . barnabas was not an apostle , properly and strictly so called , nor had apostolical mission or authority , but rather seems to have been one of the lxx . disciples , as epiphanius affirms . and eusebius a person less credulous than he , acknowledging that a just and true catalogue of them could not be given , yet placeth barnabas as the first of them concerning whom all agreed . much weight indeed i shall not lay hereon , seeing it is evident that the catalogues given us by the antients of those disciples , are nothing but a rude collection of such names as they found in the books of the new testament , applied without reason or testimony ; but apostle he was none . many circumstances also concurr to the removal of this conjecture . the epistle was written in italy , chap. . . where it doth not appear that barnabas ever was . the fabulous author , i confess , of the rhapsedy called the recognitions of clemens , tells us that barnabas went to rome , taking along clemens with him , and returning into judaea , found st. peter at caesarea . but st. luke in the acts gives us another account , both where barnabas was , and how he was employed , at the time intimated by him who knew nothing of those things . for whilst st. peter was at caesarea , acts . . barnabas was at hierusalem , acts . . being a little while after sent to antioch by the apostles ; chap. . . again timothy was the companion of the writer of this epistle . chap. . . a person as far as appears unknown unto barnabas , being taken into st. pauls society after their difference and separation , acts . . chap. . . he had also been in bonds or imprisonment , chap. . . whereof we cannot at that time learn any thing concerning barnabas , those of st. paul being known unto all . and lastly , not long before the writing of this epistle , barnabas was so far from that light into , and apprehension of the nature use and expiration of judaical rites herein expressed , that he was easily mislead into a practical miscarriage in the observation of them , gal. . . wherein although some ( after hieroms fancy , that the difference between st. peter and st. paul was only in pretence ) have laboured to free st. peter and his companions on other grounds from any sinful failing , as it should seem in a direct opposition unto the testimony of st. paul affirming that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that particular he was to be blamed or condemned , v●r . . ( not unlike him who hath written a justification of aaron in his making the golden calf ) yet that barnabas was not come up unto any constancy in his practice about mosaical institutions , is evident from the text. and shall we suppose that he who but a little before upon the coming of some few brethren of the church of jerusalem from st. james , durst not avouch and abide by his own personal liberty , but deserted the use of it not without some blameable dissimulation , gal. . . should now with so much authority write an epistle unto that church with st. james , and all the hebrews in the world concurring with them in judgement and practice , about that very thing , wherein himself out of respect unto them had particularly miscarried ? this certainly was rather the work of st. paul , whose light and constancy in the doctrine delivered in this epistle , with his engagements in the defence of it , above all the rest of the apostles , is known from the story of the acts , and his own other writings . apollos hath been thought by some to be the penman of this epistle ; and that because § it answers the character given of him . for it is said , that he was an eloquent man , mighty in the scripture , fervent in spirit , and one that mightily convinced the jews out of the scripture it self , acts . , . all which things appear throughout this whole discourse . but this conjecture hath no countenance from antiquity , no mention being made of any epistle written by apollos , or of any thing else , so that he is not reckoned by hierom amongst the ecclesiastical writers , nor by those who interpolated that work with some fragments out of sophronius . nor is he reported by clemens , origen , or eusebius , to have been by any esteemed the author of this epistle . however i confess somewhat of moment might have been apprehended in the observation mentioned , if the excellencies ascribed unto apollos , had been peculiar unto him ; yea , had they not all of them been found in st. paul , and that in a manner and degree , more eminent than in the other . but this being so , the ground of this conjecture is taken from under it . origen , eusebius , and hierom in the places forecited , mention a report concerning some § who ascribed this epistle unto clemens romanus . none of them give any countenance unto it , or intimate any grounds of that supposition ; only hierom affirms that there is some similitude between the style of this epistle , and that of clemens , which occasioned the suspition of his translating of it , whereof afterwards . erasmus hath since taken up that report , and seems to give credit unto it , but hath not contributed any thing of reason or testimony unto its confirmation . a worthy holy man was this clemens no doubt , and bishop of the church at rome . but none of the antients of any learning or judgement , ever laid weight on this conjecture . for what had he who was a convert from among the gentiles to do with the churches of the hebrews , what authority had he to interpose himself in that which was their peculiar concernment ? whence may it appear , that he had that skill in the nature use and end of mosaical rites and institutions , which the writer of this epistle discovers in himself ? neither doth that epistle of his to the church of corinth which is yet extant , though excellent in its kind , permit us to think that he wrote by divine inspiration . besides the author of this epistle had a desire and purpose to go to the hebrews , chap. . . yea , he desires to be restored unto them as one that had been with them before . but as it doth not appear that this clemens was ever in palestine , so what reason he should have to leave his own charge now to go thither , no man can imagine . and to end this needless debate , in that epistle which was truly his own , he makes use of the words and authority of this , as eusebius long since observed . § sixtus sinensis affirms , that the work whose author we enquire after , was by some assigned unto tertullian . a fond and impious imagination , and such as no man of judgement or sobriety could ever fall into . this epistle was famous in the churches before tertullian was born ; is ascribed by himself unto barnabas , and some passages in it , are said by him to be corrupted by one theodotus long before his time . from the vncertainty of these conjectures , with the evidence of reason and circumstances whereby they are disproved , two things we seem to have obtained . first , that no objection on their account can arise against our assertion . and secondly , that if st. paul be not acknowledged to be the writer of this epistle , the whole church of god is , and ever was at a total loss whom to ascribe it unto . and it may reasonably be expected that the weakness of these conjectures , should if not add unto , yet set of the credibility of the reasons and testimonies , which shall be produced in the assignement of it unto him . § the objections that are laid by some against our assignation of this epistle unto st. paul according unto the order proposed , are nextly to be considered . these i shall pass through with what briefness i can , so as not to be wanting unto the defensative designed . dissimilitude of style , and manner of writing from that used by st. paul in his other epistles , is pressed in the first place , and principally insisted on . and indeed it is the whole of what with any colour of reason is made use of in this cause . this the antients admitted . the elegancy , propriety of speech , and sometimes loftiness , that occurr in this epistle , difference it , as they say , from those of st. pauls writings . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith oecumenius ; it seems not to be st. pauls , because of the style or character of speech . for this cause clemens of alexandria supposed it to be written in hebrew , and to be translated into greek by st. luke the evangelist ; the style of it , as he sayes , being like unto that which is used in the acts of the apostles ; and yet that is acknowledged by all to be purely greek , whereas this is accused to be full of hebraisms , so little weight is to be laid on these critical censures , wherein learned men perpetually contradict one another . origen also confesseth , that it hath not in its character , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the idiotism , or propriety of the language of st. paul , who acknowledgeth himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . rude in speech ; and this epistle is , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the composition of its speech elegantly greek , in comparison of his , which if we may believe him , any one will discern who can judge between the difference of styles . and hierom , scripserat autem ad hebraeos hebraice , id est suo eloquio disertissimè ; ut eo quae eloquuntur scripta fuerant in hebraeo aliquatenus verterentur in graecum ; & hanc causam esse quod a coeteris pauli epistolis discrepare videatur . it seems to differ from the rest of st. pauls epistles , because of its translation out of hebrew , wherein he speaks not with his wonted confidence . and elsewhere he sayes , that the style of this epistle seems to be like that of clemens . erasmus presseth this objection ; restat , saith he , jam argumentum illud quo non aliud certius ; stylus ipse & orationis character , qui nihil habet affinitatis cum phrasi paulina ; the style and character of speech have no affinity with the phrase of st. paul. this consideration also drew calvin into the same opinion ; and it is insisted on by camero and grotius to the same purpose . the summ of this objection is , that st. paul was rude in speech which is manifest in his other epistles , but the style of this is pure , elegant , florid , such as hath no affinity with his , so that he cannot be esteemed the penman of it . as this objection was taken notice of by them of old , and the matter of it admitted § as true , so because they constantly adhered to the assignation of it unto st. paul , they gave sundry answers unto it . origen gives us his judgement , that the sense or subiect matter of this epistle was from st. paul , which are excellent , and no way inferiour to those of the same apostle in any other epistles , as every one exercised in the reading of his epistles will grant ; but the structure and phrase of it , he supposeth to have been the work of some other , who taking the dictates of his master , from thence composed this epistle . but this answer can by no means be admitted of , nor accommodated unto any writing given by divine inspiration . for not only the matter , but the very words of their writings were suggested unto his penmen by the holy ghost , ( that the whole might have no influence from humane frailty or fallibility ) which alone renders the authority of their writings sacred and divine . but this intimation would resolve the truth in this epistle , into the care and diligence of him that took the sense of st. paul , and thence composed it ; wherein he was liable to mistakes , unless we shall vainly suppose , that he also was inspired . wherefore generally they who admitted of this objection , gave the answer unto it before intimated ; namely , that the epistle was originally written in hebrew by st. paul , and translated by some other into the greek language . so oecumenius ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the cause of the alteration or difference of style in this epistle is manifest , for it is said to be written unto the hebrews in their own language , and to be afterwards translated . hierom and clemens also incline to this opinion and answer . and theophylact , though following theodoret , he egregiously confutes them who deny st. paul to be the author of this epistle , from the excellency , efficacy , and irrefragable power and authority wherewith it is accompanied , yet admits of this objection , and answers with others , that it was translated by st. luke or clemens . only chrysostome , who indeed is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without taking notice of the pretended dissimilitude of style ascribes it directly to st. paul. but to this answer incline generally the divines of the roman church ; as catharinus , bellarminus , baronius , cornelius à lapide , canus , math●us galenus , ludovicus tena , and others without number ; though it be rejected by estius and some others among themselves . what is to be thought of it , we shall afterwards consider in a dessertation designed unto that purpose . for the present , we affirm , that it is no way needful as an answer unto the objection insisted on , as we shall now farther particularly manifest . the foundation of this objection lyes in st. pauls acknowledgement that he was § 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rude in speech , cor. . . this origen presseth , and hierom takes occasion hence to censure his skill in his mother tongue ; for so was the greek unto them that were born at tarsus in cilicia ; and this was the place of st. paul's nativity , though the same hierom from i know not what tradition , affirms that he was born at ghiscalis , a town of galile , from whence he went afterwards with his parents to tarsus , contrary to his own express testimony , acts . . i verily was born in tarsus , a city of cilicia . but this seems an infirm foundation of the objection insisted on ; paul in that place is dealing with the corinthians about the false teachers , who seduced them from the simplicity of the gospel . the course which they took to ensnare them , was vain affected eloquence , and strains of rhetorick unbecoming the work they pretended to be ingaged in . puffed up with this singularity they contemned st. paul as a rude unskilful person no way able to match them in their fine declamations . in answer hereunto , he first tells them , that it became not him to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . that wisdom of words or speech which orators flourished withall ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . the words that mans wisdom teacheth , or an artificial composition of words to entice thereby ; which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . and many reasons he gives why it became him not to make use of those things , so as to make them his design , as the seducers and false apostles did . again he answers by concession in this place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suppose i be , or were , rude or unskilful in speech , doth this matter depend thereon ; is it not manifest unto you that i am not so in the knowledge of the mysterie of the gospel ? he doth not confess that he is so , saith austin , but grants it for their conviction . and in this sense concurr , oecumenius , aquinas , lyra , catharinus , clarius , and capellus , with many others on the place . if then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , that seducing en●icing rhetorick wherewith the false teachers entangled the affections of their unskilful hearers be intended , as we grant that st. paul it may be was unskilful in it , and are sure that he would make no use of it , so it is denyed that any footsteps of it appear in this epistle ; and if any thing of solid , convincing , unpainted eloquence be intended in it , it is evident that st. paul neither did , nor justly could confess himself unacquainted with it , only he made a concession of the objection made against him by the false teachers to manifest how they could obtain no manner of advantage thereby . § neither are the other epistles of st. paul written in so low and homely a style as is pretended . chrysostome speaking of him tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and that for his eloquence he was esteemed mercury by the gentiles . somewhat hath been spoken hereunto before , whereunto i shall now only add the words of a person who was no incompetent judge in things of this nature . quum , saith he , orationis ipsius totam indolem & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprius considero , nullam ego in ipso platone similem grandiloquentiam , quoties illi libuit dei mysteria detonare , nullam in demosthene parum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comperisse me fateor , quoties animos velmetu divini judicii perterrefacere , vel commonefacere , vel ad contemplandam dei bonitatem attrahere , vel ad pietatis & misericordiae officia constituit adhortari , nullam denique vel in ipso aristotele & galeno praestantissimis alioquin artificibus , magis exactam docendi methodum invenio . when i well consider the genius and character of the speech and style of this apostle , i confess i never found that grandure in plato himself , as in him , when he thundereth out the mysteries of god ; nor that gravity and vehemency in demosthenes as in him , when he intends to terrifie the minds of men , with a dread of the judgements of god , or would warn them , or draw them to the contemplation of his goodness , or the performance of the duties of piety and mercy ; nor do i find a more exact method of teaching in those great and excellent masters , aristotle , and galen , than in him . so it is plainly , so the greek fathers almost with one consent do testifie , so do most of the latines also , so the best learned of the later criticks , and so may it be defended against any opposition . and hierom himself , who takes most liberty to censure his style , doth so far in other places forget his own temerity therein , as to cry out against those , who dreamed as he speaks , that st. paul was not throughly acquainted with all propriety of speech . and he who was the first that ever spake word about any defect of this kind , though as able to judge as any one what ever who hath since passed his censure unto the same purpose , was in an evident mistake in the very instance which he pitched on to confirm his observation . this was irenaeus , one of the first and most learned of the greek fathers ; for affirming that there were many hyperbata in the style of this apostle , which render it uneven and difficult , he confirms his assertion with an instance in cor. . . in whom the god of this world , bath blinded the minds of them which believe not : for , saith he , the words should naturally have been thus placed ; in whom god hath blinded the minds of them that in this world believe not . so to obviate a foolish sophism in the valentinians , an hyperbaton must be supposed in the apostles style , when indeed there is not the least colour of it . upon the whole matter then , i shall confidently assert , that there is no manner of defect in any of his writings ; and that every thing , ( consider the matter and nature of it , the person in whose name he spake , and those to whom he wrote ) is expressed as it ought to be for the end proposed , and not otherwise . and hence it is , that because of the variety of the subject matter treated of , and difference among the persons to whom he wrote , that there is also variety in his way and manner of expressing himself in sundry of his epistles : and in many of them , there is such a discovery and manifestation of solid eloquence , and pure elegancy of speech , that the observation of them in any writing , is far from having any weight to prove it none of his . § it may then be granted , though it be not proved , that there is some dissimilitude of style between this and the rest of the epistles of st. paul ; and the reasons of it are sufficiently manifest . the argument treated of in this epistle , is divers from that of most of the other ; many circumstances in those to whom he wrote singular , the spring of his reasonings , and way of his arguings , peculiarly suited unto his subject matter , and the condition of those unto whom he wrote . besides in the writing of this epistle there was in him an especial frame and incitation of spirit , occasioned by many occurrences relating unto it . his intense love , and near relation in the flesh , unto them to whom he wrote , affectionately remembred by himself , and expressed in a manner inimitable , rom. . , , . did doubtless exert it self , in his treating about their greatest and nearest concernment . the prejudices and enmity of some of them against him , recorded in several places of the acts , and remembred by himself in some other of his epistles , lay also under his consideration . much of the subject that he treated about , was matter of controversie , which was to be debated from the scripture , and wherein those with whom he dealt , thought they might dissent from him without any prejudice to their faith or obedience . their condition also must needs greatly affect him . they were now not only under present troubles , dangers and feares , but positi inter sacrum & saxum , at the very door of ruine , if not delivered from the snare of obstinate adherence unto mosaical institutions . now they who know not what alterations in style , and manner of writing , these things will produce , in those who have an ability to express the conceptions of their minds , and the affections wherewith they are attended , know nothing of this matter . and other differences from the rest of pauls epistles , but what may evidently be seen to arise from these and the like causes , none have yet discovered , nor can so do . and notwithstanding the elegancy of the style pretended , that it is as full of hebraisms , as any other epistle of the same author , we shall discover in our passage through it ; which certainly a person of that ability in the greek tongue , as the writer of this epistle discovers himself to be , might have avoided , if he had thought meet so to do . neither is it to be omitted , that there is such a coincidence in many phrases , use of § words and expressions between this epistle , and the rest of st. pauls , as will not allow us to grant such a discrepancy in style , as some imagine . they have many of them been gathered by others ; and therefore i shall only point unto the places from whence they are taken : see chap. . . compared with cor. . . chap. . . with gal. . . ephes. . . chap. . . with ephes. . . chap. . . with phil. . . tim. . . chap. . . with rom. . . chap. . . with cor. . . phil. . . ephes. . . chap. . . with cor. . . chap. . . with col. . . thes. . . chap. . . with rom. . . gal. . . chap. . , . with gal. . , . tim. . . chap. . . with col. . . chap. . . with cor. . . chap. . . a phrase peculiar to st. paul , and common with him , chap. . . with cor. . . chap. . . with gal. . . chap. . . thes. . . thes. . . chap. . . with cor. . . chap. . . with ephes. . . cor. . . cor. . . chap. . , . with rom. . . phil. . . chap. . . with rom. . . rom. . . cor. . ●● phil. . . thes. . . many of which places , having before been observed by others , they are all of them , collected in this order by spanhemius ; and many more of the like nature mig●● be added unto them , but that these are sufficient to out-ballance the contrary instances of some words and expressions , no where else used by st. paul , which perhaps may be observed of every other epistle in like manner . and upon all these considerations it appears how little force there is in this objection . secondly , it is excepted , that the epistle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the name of paul being not § prefixed unto it , as it is say some , unto all the epistles written by him . and this indeed is the womb , wherein all other objections have been conceived . for this being once taken notice of , and admitted as an objection , the rest were but fruits of mens needless diligence , to give countenance unto it . and this exception is antient , and that which alone some of old took any notice of ; for it is considered by clemens , origen , eusebius , chrysostom , theodoret , theophylact , oecumenius , and generally all that have spoken any thing about the writer of this epistle . nor doth the strength that it hath , lye meerly in this , that it is without inscription ; for so is the epistle of st. john , concerning which , it was never doubted but that he was the author of it ; but in the constant usage of paul , prefixing his name unto all his other epistles ; so that unless a just reason can be given , why he should divert from that custome in the writing of this , it may be well supposed to be none of his . now by the title which is wanting , either the meer titular superscription , the epistle of paul the apostle to the hebrews , is intended ; or the inscription of his name , with an apostolical salutation conjoyned , in the epistle it self . for the first , it is uncertain of what antiquity the titular superscriptions of any of the epistles are : but most certain , that they did not originally belong unto them , and are therefore destitute of all authority . they are things , the transcribers it may be have at pleasure made bold withal , as with the subscription also of some of them , as to the place from whence they were sent , and the persons by whom . though this therefore should be wanting unto this epistle , as there is some variety both in antient copies of the original , and translations about it , the most owning and retaining of it ; yet it would be of no moment , seeing we know not , whence , or from whom , any of them are . the objection then is taken from the want of the wonted apostolical salutation ; which should be in , and a part of the epistle . and this is the substance of what on this account is excepted against our assertion . § various answers have been given to this objection , some of them of no more validity , than its self . hierom replyes , it hath no mans name prefixed , therefore we may by as good reason , say it was written by no man , as not by paul ; which instance though it be approved by beza with other learned men , and not sufficiently answered by erasmus with a contrary instance , yet indeed it is of no value ; for being written , it must be written by some body , though not perhaps by st. paul. some have thought , that it may be , the inscription inquired after was at first prefixed , but by some means or other hath been lost . but as there are very many arguments and evidences to evince the weakness of this imagination , so the beginning and entrance of the epistle is such , as is uncapable of any contexture with such a salutation , as that used in other epistles , as is also that of st. john , so that this conjecture can here have no place . § some of the antients , and principally theodoret insist upon the peculiar allotment of his work unto him among the gentiles . paul was the apostle of the gentiles , in an especial manner ; and if in writing unto the hebrews he had prefixed his name unto his epistle , he might have seemed to transgress the line of his allotment . and if it be not certain that the apostles by common consent cast their work into distinct portions , which they peculiarly attended unto ; as the antients generally concurr that they did , ( and there was not reason wanting why they should do so ) yet it is , that there was a special convention and agreement between james , peter , and john on the one side , and paul and barnabas on the other , that they should attend the ministry of the circumcision , and these of the gentiles . hence paul finding it necessary for him to write unto the hebrews , would not prefix his name with an apostolical salutation unto his epistle , that he might not seem to have invaded the province of others , or transgressed the line of his allotment . but i must acknowledge that notwithstanding the weight laid upon it by theodoret and some others , this reason seems not unto me cogent unto the end for which it is produced . for ( . ) the commission given by the lord christ unto his apostles , was catholick , and had no bounds but that of the whole creation of god capable of instruction , matth. . . mark . . and that commission which was given unto them all in general , was given unto every one in particular : and made him in solidum possessor of all the right and authority conveyed by it . neither could any following arbitrary agreement pitched on for convenience , and the facilitating of their work , abridge any of them from exerting their authority , and exercising their duty towards any of the sons of men , as occasion did require . and hence it is , that notwithstanding the agreement mentioned , we find st. peter teaching of the gentiles , and st. paul labouring the conversion of the jews . secondly , in writing this epistle , on this supposition st. paul did indeed , that which is pretended was not meet for him to do ; namely , he entered on that which was the charge of another man ; only he conceals his name , that he might not appear in doing of a thing unwarrantable and unjustifiable . and whether it be meet to ascribe this unto the apostle , is easie to determine . as then it is certain that st. paul in the writing of this epistle did nothing , but what in duty he ought to do , and what the authority given him by christ extended its self unto , so the concealing of his name , lest he should be thought to have done any thing irregularly , is a thing that without much temerity may not be imputed unto him . § there is another answer to this objection , which seemeth to be solid and satisfactory , which most of the antients rest in . and it is , that st. paul had weighty reasons not to declare his name at the entrance of this epistle to the hebrews , taken from the prejudices that many of them had against him . this is insisted on by clemens in eusebius , he did wisely , saith he , conceal his name , because of the prejudicate opinion that they had against him : and this is at large insisted on by chrysostom , who is followed therein by theophilact , oecumenius and others without number . the persecuting party of the nation , looked on him as an apostate , a desertor of the cause wherein he was once engaged , and one that taught apostasie from the law of moses ; yea , as they thought , that set the whole world against them and all that they gloried in , acts . . and what enmity is usually stirred up on such occasions , all men know , and his example is a sufficient instance of it . and there was added thereunto , which chrysostom , and that justly layes great weight upon , that he was no ordinary person , but a man of great and extraordinary abilities , which mightily increased the provocation . those among them , who with the profession of the gospel , had a mind , to continue themselves in , and to impose upon others the observance of mosaical institutions , looked on him as the only person that had frustrated their design , acts . . and this also is usually no small cause of wrath and hatred . the spirit of these men afterwards possessing the ebonites , they despised st. paul as a grecian and desertor of the law , as epiphanius testifies . and even the best among them , who either in the use of their liberty , or upon an indulgence given them , continued in the temple worship , had a jealous eye over him , lest he had not that esteem for moses , which they imagined became them to retain , acts . . how great a prejudice against his doctrine and reasonings , these thoughts and jealousies might have created , had he at the entrance of his dealing with them , prefixed his name and usi●al salutation , is not hard to conjecture . this being the state and condition of things in reference unto st. paul , and not any other known penman of the holy ghost , or eminent disciple of christ in those dayes , this defect of inscription , as beza well observes , proves the epistle rather to be his , than any other persons whatever . and though i know that there may be some reply made unto this answer , both from the discovery which he makes of himself in the end of the epistle , and from the high probability that there is , that the hebrews upon the first receipt of it , would diligently examine by whom it was written , yet i judge it very sufficient to frustrate the exception insisted on , though perhaps not containing the true , at least the whole cause of the omission of an apostolical salutation in the entrance of it . if then we would know the true and just cause of the omission of the authors § name , and mention of his apostolical authority in the entrance of this epistle , we must consider what were the just reasons of prefixing them unto his other epistles ; chrysostome in his proem unto the epistle to the romans gives this as the only reason of the mentioning the name of the writer of any epistle , in the frontispiece of it , otherwise than was done by moses and the evangelists in their writings ; namely , because they wrote unto them that were present , and so had no cause to make mention of their own names , which were well enough known without the premising of them in their writings : whereas those who wrote epistles , dealing with them that were absent , were necessitated to prefix their names unto them , that they might know from whom they came . but yet this reason is not absolutely satisfactory : for as they who prefixed not their names to their writings , wrote , not only for the use and benefit of those that were present and knew them , but of all succeeding ages , who knew them not ; so many of them who did preach and write the word of the lord unto those that lived with them and knew them , yet prefixed their names unto their writings , as did the prophets of old , and some who did write epistles to them who were absent , omitted so to do , as st. john , and the author of this epistle . the real cause then of prefixing the names of any of the apostles unto their writings , was meerly the introduction thereby of their titles , as apostles of jesus christ , and therein an intimation of that authority , by , and with which they wrote . this then was the true and only reason why the apostle st. paul prefixed his name unto his epistles ; sometimes indeed this is omitted when he wrote unto some churches where he was well known , and his apostolical power was sufficiently owned , because he joyned others with himself in his salutation who were not apostles , as the epistle to the philippians , chap. . and the second of the thessalonians : unto all others , he still prefixeth this title , declaring himself thereby to be one , so authorized to reveal the mysteries of the gospel , that they to whom he wrote , were to acquiesce in his authority , and to resolve their faith into the revelation of the will of god , made unto him , and by him , the church being to be built on the foundation of the prophets and apostles . and hence it was , that when something he had taught , was called in question , and opposed , writing in the vindication of it , and for their establishment in the truth , whom before he had instructed , he doth in the entrance of his writings , singularly and emphatically mention this his authority , gal. . . paul an apostle , neither of man , nor by man , but by jesus christ , and god the father that raised him from the dead : so intimating the absolute obedience that was due unto the doctrine by him revealed . by this title , i say , he directs them to whom he wrote , to resolve their assent into the authority of christ speaking in him , which he tenders unto them as the proof and foundation of the mysteries wherein they were instructed . in his dealing with the hebrews the case was far otherwise ; they who believed amongst them , never changed the old foundation , or church-state , grounded on the scriptures , though they had a new addition of priviledges by their faith in christ jesus , as the messiah now exhibited . and therefore he deals not with them , as with those whose faith was built absolutely on apostolical authority and revelation , but upon the common principles of the old testament , on which they still stood , and out of which evangelical faith was educed . hence the beginning of the epistle , wherein he appeals to the scripture as the foundation , that he intended to build upon , and the authority which he would press them withal , supplies the room of that intimation of his apostolical authority , which in other places he maketh use of . and it serves to the very same purpose . for as in those epistles he proposeth his apostolical authority as the immediate reason of their assent and obedience ; so in this he doth the scriptures of the old testament . and this is the true and proper cause , that renders the prefixing of his apostolical authority , which his name must necessarily accompany , needless , because useless , it being that which he intended not to ingage in this business . and for himself , he sufficiently declares in the close of his epistle who he was ; for though some may imagine that he is not so certainly known unto us , from what he there sayes of himself , yet none can be so fond to doubt whether he were not thereby known to them to whom he wrote ; so that neither hath this objection in it any thing of real weight or moment . § we have spoken before unto the haesitation of the latin church , which by some is objected , especially by erasmus , and given the reasons of it , manifesting that it is of no force to weaken our assertion ; unto which i shall now only add , that after it was received amongst them as canonical , it was never questioned by any learned man or synod of old , whether st. paul was the author of it or no , but they all with one consent ascribed it unto him , as hath been at large by others declared . the remaining exceptions which by some are insisted on , are taken from some passages in the epistle it self ; that principally of chap. . and the third , where the writer of it seems to reckon himself , among the number , not of the apostles , but of their auditors . but whereas it is certain and evident , that the epistle was written before the destruction of the temple , yea , the beginning of those wars that ended therein , or the death of james , whilest sundry of the apostles were yet alive , it cannot be , that the penman of it should really place himself amongst the generation that succeeded them ; so that the words must of necessity admit of another interpretation , as shall be manifested in its proper place ; for whereas both this and other things of the same nature , must be considered and spoken unto , in the places where they occurr , i shall not here anticipate what of necessity must be insisted on in its due season ; especially considering of how small importance the objections taken from them , are . and this is the summ of what hath as yet by any been objected unto our assignation of this epistle unto st. paul ; by the consideration whereof the reader will be directed into the judgement he is to make on the arguments and testimonies that we shall produce , in the confirmation of our assertion , and these we now proceed unto under the several heads proposed in the entrance of our discourse . § amongst the arguments usually insisted on to prove this epistle to have been written by st. paul , the testimony given unto it by st. peter , deserves consideration in the first place , and is indeed of it self sufficient to determine the enquiry about it . his words to this purpose , epist. . chap. . v. , . are ; and account that the long-suffering of our lord is salvation , even as our beloved brother paul also according unto the wisdom given unto him hath written unto you ; as also in all his epistles speaking in them of these things , in which are some things hard to be understood , which they that are unlearned and unstable wrest , as they do also the other scriptures unto their own destruction . to clear this testimony , some few things must be observed in it , and concerning it . as ( . ) that st. peter wrote this second epistle unto the same persons , that is , the same churches and people to whom he wrote his first . this ( to omit other evidences of it ) himself testifies , chap. . . this second epistle , beloved i now write unto you ; it was not only absolutely his second epistle , but the second which he wrote to the same persons ; handling in both the same general argument , as himself in the next words affirms . ( . ) that his first epistle was written unto the jews or hebrews in the asian dispersion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. to the elect strangers of the dispersion of pontus , galatia , cappadocia , asia , and bithynia , chap. . . that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as st. james styles the same persons , chap. . . the twelve tribes , or hebrews of the twelve tribes of israel in their dispersion . these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are those whom the jews of jerusalem called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , john . . the dispersion , or those of their nation , that were dispersed among the gentiles ; those especially they intend in the greek empire . these they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dispersion or scattering of israel , when they were sifted amongst all nations , like the sifting of a sieve , amos . . psal. . . they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the lxx . according to the phrase in their dayes render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the dispersions , or those scattered abroad of israel , as isaiah calls them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . v. . so that there is no question but that these were they whom st. peter calls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of pontus galatia , &c. as st. james extending his salutation to the same people in all places , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the twelve tribes . besides many things insisted on by st. peter in these epistles , were peculiar to the hebrews , who also were his especial care : see epist. chap. . , , . chap. . , . chap. . . . chap. . , . eph. . , , . chap. . , , &c. chap. . , , , , . and many other particular places of the same nature may be observed in them . to summ up our evidence in this particular ; peter being in an especial manner the apostle of the circumcision or hebrews , gal. . . having by his first sermon converted many of these strangers of cappadocia , pontus , and asia , acts . , , . ascribing that title unto them to whom he wrote , which was the usual and proper appellation of them in all the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , james . . john . . treating with them for the most part about things peculiar to them in a special manner , and that with arguments and from principles peculiarly known unto them , as the places above quoted will manifest , there remains no ground of question , but it was those hebrews unto whom he wrote . nor are the exceptions that are made to this evidence of any such importance , as once to deserve a remembrance by them , who design not a protracting of their discourses by insisting on things unnecessary . now it is plain in this testimony asserted , that st. paul wrote a peculiar epistle unto § them , unto whom st. peter wrote his , that is to the hebrews ; he hath written unto you , as also in all his epistles : that is , in all his other epistles . besides his other epistles to other churches and persons , he hath also written one unto you . so that if st. peters testimony may be received , st. paul undoubtedly wrote an epistle unto the hebrews . but this may be , say some , another epistle , and not this we treat on ; particularly that to the galatians , which treateth about judaical customs and worship . but this epistle mentioned by st. peter , was written particularly unto the hebrews in distinction from the gentiles : this to the galatians is written peculiarly to the gentiles in opposition to the jewes ; so that a more unhappy instance could not possibly have been fixed upon . besides he treats not in it of the things here mentioned by st. peter , which are indeed the main subject of the epistle to the hebrews . but , say others , paul indeed might write an epistle to the hebrews , which may be lost , and this that we have , might be written by some other : but whence this answer should proceed , but from a resolution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , against light and conviction , i know not . may we give place to such rash and presumptuous conjectures , we shall quickly have nothing left entire or stable . for why may not another as well say , it is true , moses wrote five books , but they are lost , and these that we have under his name , were written by another : it is not surely one jot less intolerable for any one , without ground , proof , or testimony , to affirm that the church hath lost an epistle written to the hebrews by st. paul , and taken up one in the room thereof , written by no man knoweth whom . this is not to deal with that holy reverence in the things of god , which becomes us . st. peter declares that st. paul in that epistle which he wrote unto the hebrews , had § declared the long-suffering of god , whereof he had minded them , to be salvation . we must see what was this long-suffering of god , how it was salvation , and how paul had manifested it so to be . the long-sufferance , patience , or forbearance of god , is either absolute toward man in general , or special in reference unto some sort of men ; or some kind of sins or provocations that are amongst them . the first of these is not that which is here intended ; nor was there any reason why st. peter should direct the jews to the epistles of st. paul in particular to learn the long-suffering of god in general , which is so plentifully revealed in the whole scripture , both of the old and new testament , and only occasionly at any time mentioned by st. paul. there was therefore an especial long-suffering of god which at that time he exercised towards the jews , waiting for the conversion , and the gathering of his elect unto him , before that total and final destruction , which they had deserved , should come upon that church and state. this he compares to the long-suffering of god in the dayes of noah , whilest he preached repentance unto the world , epist. . . for as those that were obedient unto his preaching which was only his own family , were saved in the ark , from the general destruction that came upon the world by water ; so also they that became obedient upon the preaching of the gospel , during this new season of gods special long-suffering , were to be saved by baptism , or separation from the unbelieving jews by the profession of the faith , from that destruction that was to come upon them by fire . this long-suffering of god the unbelieving jews , not understanding to be particular , scoffed at , and them who threatned them with such an issue or event of it , epist. chap. . v. . which causeth the apostle to declare the nature and end of this long-suffering which they were ignorant of , ver . . and thus ( secondly , ) was this particular long-suffering of god towards the jews , whilest the gospel was preached unto them before their final d●solation , salvation ; in that god spared them , and allowed them to abide for a while in the observation of their old worship and ceremonies , granting them in the mean time blessed means of light and instruction to bring them to salvation . and ( thirdly , ) this is declared by st. paul in this epistle ; not that this is formally and in terms the main doctrine of the epistle , but that really and effectually he acquaints them with the intention of the lord in his long-suffering towards them , and peculiarly serves that long-suffering of christ in his instruction of them . and therefore after he hath taught them the true nature , use and end of all mosaical institutions , which they were as yet permitted to use in the special patience of god intimated by st. peter , and convinced them of the necessity of faith in christ , and the profession of his gospel , he winds up all his reasonings , in minding them of the end which shortly was to be put unto that long-suffering of god which was then exercised towards them , chap. . v. , , , . so that this note also is eminently characteristical of this epistle . § . in the writing of the epistle mentioned by peter , he seems to ascribe unto paul an eminency of wisdom ; it was written according to the wisdom given unto him . as paul in all other of his epistles did exercise that grace of wisdom , so also in that which he wrote unto the hebrews , there is no doubt but he exerted and put forth his other graces of knowledge , zeal , and love also ; but yet peter here in a way of eminency marketh his wisdom in that epistle . it is not pauls spiritual wisdom in general in the knowledge of the will of god , and mysteries of the gospel , which peter here refers unto ; but that special holy prudence which he exercised in the composure of this epistle , and maintaining the truth which he dealt with the hebrews about . and what an eminent character this also is of this epistle , we shall endeavour , god assisting to evince in our exposition of it . his special understanding in all the mysteries of the old testament , unfolding things hidden from the foundation of the world , his application of them , with various testimonies and arguments that wrapped up the truth in great darkness and obscurity , unto the mysterie of god manifested in the flesh , his various intertextures of reasonings and exhortations throughout his epistle , his condescention to the capacity , prejudices and affections of them to whom he wrote , urging them constantly with their own principles and concessions , do among many other things manifest the singular wisdom which peter signifies to have been used in this work. . it may also be observed , that whereas peter affirms that among the things about which paul wrote , there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some things hard to be understood ; that paul in a special manner confesseth that some of the things which he was to treat of in that epistle were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hard to be declared , uttered or unfolded ; and therefore certainly hard to be understood , chap. . . which in our progress we shall manifest to be spoken not without great and urgent cause , and that in many instances , especially that directed unto by himself concerning melchisedeck . so that this also gives another characteristical note of the epistle testified unto by peter . i have insisted the longer upon this testimony , because in my judgement it is sufficient of its self to determine this controversie ; nothing of any importance being by any that i can meet withall excepted unto it . but because we want not other confirmations of our assertion , and those also every one of them singly out-ballancing the conjectures that are advanced against it , we shall subjoyn them also in their order . § the comparing of this epistle with the others of the same apostle gives farther evidence unto our assertion . i suppose it will be confessed , that they only are competent judges of this argument , who are well exercised and conversant in his writings . unto their judgement therefore alone in it do we appeal . now the similitude between this and other epistles of paul is threefold . ( . ) in words , phrases and manner of expression . of this sort many instances may be given , and such a coincidence of phrase manifested in them , as is not usually to be observed between the writings that have various or divers authors . but this i shall not particularly insist upon : partly because it hath already been done by others at large ; and partly because they will all of them be observed in our exposition its self ; nor doth it suit our present design to enter into a debate about particular words and expressions . nor do i assign any more force unto this observation , but only that it is sufficient to manifest the weakness of the exceptions urged by some to prove it none of his , from the use of some few words not elsewhere used by him , or not in that sense which here they are applyed unto . for their instances are not in number comparable with the other ; and to evidence the vanity of that part of their objection which concerns the peculiar use of some words in this epistle , it is enough to observe that one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being three times used in this one epistle , it hath in each place a peculiar and divers signification . ( . ) there is also a coincidence of matter , or doctrines delivered in this and other epistles of paul. neither shall i much press this consideration . for neither was he in any epistle restrained unto what he had elsewhere delivered , nor bound to avoid the mentioning of it , if occasion did require ; nor were other penmen of the holy ghost limited not to treat of what he had taught , no more than the evangelists were from writing the same story . but yet neither is this observation destitute of all efficacy to contribute strength unto our assertion , considering that there were some doctrines which paul did in a peculiar manner insist upon ; a vein whereof , a diligent observer may find running through this , and all his other epistles . but , ( . ) that which under this head i would press , is the consideration of the spirit , genius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and manner of writing proceeding from them , peculiar to this apostle in all his epistles . many things are required to enable any one to judge aright of this intimation . he must as bernard speaks , drink of pauls spirit , or be made partaker of the same spirit with him , in his measure , who would understand his writings . without this spirit , and his saving light , they are all obscure , intricate , sapless , unsavoury ; when unto them in whom it is , they are all sweet , gracious , in some measure open , plain and powerful . a great and constant exercise unto an acquaintance with his frame of spirit in writing , is also necessary hereunto . unless a man have contracted as it were a familiarity , by a constant conversation with him , no critical skill in words or phrases will render him a competent judge in this matter . this enabled caesar to determine aright concerning any writings of cicero . and he that is so acquainted with this apostle , will be able to discern his spirit , as austin sayes his mother monica did divine revelations , nescio quo sapore , by an inexpressable spiritual savour . experience also of the power and efficacy of his writings , is hereunto required . he whose heart is cast into the mould of the doctrine by him delivered , will receive quick impressions from his spirit exerting its self in any of his writings . he that is thus prepared , will find that heavenliness and perspicuity in unfolding the deepest evangelical mysteries , that peculiar exaltation of jesus christ in his person , office and work , that spiritual persuasiveness , that transcendent manner of arguing and reasoning , that wise insinuation and pathetical pressing of well grounded exhortations , that love , tenderness , and affection to the souls of men , that zeal for god , and authority in teaching , which enliven and adorn all his other epistles , to shine in this in an eminent manner , from the beginning to the end of it . and this consideration what ever may be the apprehensions of others concerning it , is that which gives me satisfaction , above all that are pleaded in this cause in ascribing this epistle to paul. the testimony of the first churches , of whose testimony any record is yet remaining , § with a successive suffrage of the most knowing persons of following ages , may also be pleaded in this cause . setting aside that limitation of this testimony , which with the grounds and occasions of it as to some in the latin church , we have already granted and declared , and this witness will be acknowledged to be catholick as to all other churches in the world. a learned man of late hath reckoned up and reported the words of above thirty of the greek fathers , and fifty of the latin reporting this primitive tradition . i shall not trouble the reader with a catalogue of their names , nor the repetition of their words , and that because the whole of what in general we assert as to the eastern church is acknowledged . amongst them was this epistle first made publick , as they had far more advantages of discovering the truth in this matter of fact , than any in the roman church , or that elsewhere followed them in after ages could have . neither had they any thing , but the conviction and evidence of truth its self to induce them to embrace this perswasion . and he that shall consider the condition of the first churches under persecution , and what difficulties they met withal in communicating those apostolical writings which were delivered unto any of them , with that special obstruction unto the spreading of this unto the hebrews , of which we have already discoursed , cannot rationally otherwise conceive of it , but as an eminent fruit of the good providence of god , that it should so soon receive so publick an attestation from the first churches , as it evidently appears to have done . § the epistle it self several wayes discovers its author . some of them we shall briefly recount . ( . ) the general argument and scope of it declares it to be pauls . hereof there are two parts : ( . ) the exaltation of the person , office , and grace of our lord jesus christ , with the excellency of the gospel and the worship therein commanded , revealed by him . ( . ) a discovery of the nature , vse and expiration of mosaical institutions , their present unprofitableness , and ceasing of their obligation unto obedience . the first part , we may grant to have been equally the design of all the apostles , though we find it in a peculiar way insisted on in the writings of paul. the latter was his special work and business . this partly ex instituto , partly occasionally from the opposition of the jews , was he ingaged in the promotion of , all the world over . the apostles of the circumcision according to the wisdom given them , and suitable to the nature of their work , did more accommodate themselves to the prejudicate opinion of the jewish professors ; and the rest of the apostles had little occasion to deal with them , or others on this subject . paul in an eminent manner in this work bare the burthen of that day . having well setled all other churches , who were troubled in this controversie by some of the jews , he at last treats with themselves directly in this epistle , giving an account of what he had elsewhere preached and taught to this purpose , and the grounds that he proceeded upon ; and this not without great success , as the burying of the judaical controversie not long after doth manifest . ( . ) the method of his proceedure is the same with that of his other epistles , which also was peculiar unto him . now this in most of them , yea in all of them not regulated by some particular occasions , is first to lay down the doctrinal mysteries of the gospel , vindicating them from oppositions and exceptions , and then to descend to exhortations unto obedience deduced from them , with an enumeration of such special moral duties , as those unto whom he wrote , stood in need to be minded of . this is the general method of his epistles , to the romans , ephesians , colossians , philippians , and the most of the rest . and this also is observed in this epistle . only whereas he had a special respect unto the apostacy of some of the hebrews , occasioned by the persecution which then began to grow high against them , what ever argument or testimony in his passage gave him advantage to press an exhortation unto constancy , and to deterr them from back-sliding , he layes hold upon it , and diverts into practical inferences unto that purpose , before he comes to his general exhortations towards the end of the epistle . excepting this occasional difference , the method of this is the same with that used in the other epistles of paul , and which was peculiarly his own . ( . ) his way of argument in this and his other epistles is the same . now this as we shall see , is sublime and mystical , accommodated rather to the spiritual reason of believers , than the artificial rules of philosophers . that he should more abound with testimonies and quotations out of the scripture of the old testament in this , than other epistles , as he doth , the matter whereof he treats , and the persons to whom he wrote did necessarily require . ( . ) many things in this epistle evidently manifest that he who wrote it , was not only mighty in the scripture , but also exceedingly well versed and skillfull in the customs , practices , opinions , traditions , expositions and applications of scripture then received in the judaical church , as we shall fully manifest in our progress : now who in those dayes among the disciples of christ could this be but paul ? for as he was brought up under one of the best and most famous of their masters in those dayes , and profited in the knowledge of their then present religion above his equals , so for want of this kind of learning , the jews esteemed the chief of the other apostles , peter and john , to be ideots and vnlearned . ( . ) sundry particulars towards and in the close of the epistle , openly proclaim paul to have been the writer of it . as , . the mention that he makes of his bonds , and the compassion that the hebrews shewed towards him in his sufferings , and whilest he was a prisoner , chap. . . now as the bonds of paul were afterwards famous at rome , phil. . . so there was not any thing of greater notoriety in reference to the church of god in those dayes , than those that he suffered in judaea ; which he minds them of in this expression . with what earnest endeavours , what rage and tumult , the rulers and body of the people sought his destruction , how publickly and with what solemnity his cause was sundry times heard and debated , with the time of his imprisonment that ensued , are all declared in the acts at large . now no man can imagine , but that whilest this great champion of their profession , was so publickly pleading their cause , and exposed to so much danger and hazzard thereby , but that all the believers of those parts were exceedingly solicitous about his condition , ( as they had been about peters in the like case ) and gave him all the assistance and encouragement that they were able . this compassion of theirs , and his own bonds , as an evidence of his faith , and their mutual love in the gospel he now minds them of . of no other person but paul have we any ground to conjecture that this might be spoken : and yet the suffering and compassion here mentioned , seem not to have been things done in a corner ; so that this one circumstance is able of its self , to enervate all the exceptions , that are made use of against his being esteemed the author of this epistle . . the mention of pauls dear and constant companion timothy is of the same importance , chap. . . that timothy was at rome with paul in his bonds is expresly asserted , phil. . , . that he himself was also cast into prison with paul is here intimated , his release being expressed . now surely it is scarcely credible , that any other should in italy where paul then was , and newly released out of prison , write unto the churches of the hebrews , and therein make mention of his own bonds , and the bonds of timothy , a man unknown unto them but by the means of paul , and not once intimate any thing about his condition . the exceptions of some , as that paul used to call timothy his son , whereas the writer of this epistle calls him brother , ( when indeed he never terms him son , when he speaks of him , but only when he wrote unto him , ) or that there might be another timothy , ( when he speaks expresly of him , who was so generally known to the churches of god , as one of the chiefest evangelists ) deserve not to be insisted on . and surely , it is altogether incredible that this timothy , the son of paul , as to his begetting of him in the faith , and continued paternal affection , his known constant associate in doing and suffering for the gospel , his minister in attending of him , and constantly imployed by him in the service of christ and the churches , known unto them by his means , hon●ured by him with two epistles written unto him , and the association of his name with his own in the inscription of sundry others , should now be so absent from him as to be adjoyned unto another in his travail and ministry . . the constant sign and token of pauls epistles which himself had publickly signified to be so , ( thess. . . ) is subjoyned unto this . grace be with you all . that originally this was written with pauls own hand , there is no ground to question , and it appears to be so , because it was written ; and he affirms that it was his custome to subjoyn that salutation with his own hand . now this writing of it with his own hand , was an evidence unto them , unto whom the original of the epistle first came ; unto those who had only transcribed copies of it , it could not be so ; the salutation its self was their token , being peculiar to paul , and among the rest annexed to this epistle . and all these circumstances will yet receive some further enforcement from the consideration of the time wherein this epistle was written , whereof in the next place we shall treat . exercitatio iii. the time of the writing of this epistle to the hebrews . the vse of the right stating thereof . after his release out of prison . before the death of james . before the second of peter . the time of pauls coming to rome . the condition of the affairs of the jews at that time . the martyrdom of james . state of the churches of the hebrews . constant in the observation of mosaical institutions . warned to leave jerusalem . that warning what , and how given . causes of their unwillingness so to do . the occasion and success of this epistle . § that was not amiss observed of old by chrysostome praesat . in com. ad epist. ad rom. that a due observation of the time and season wherein the epistles of paul were written , doth give great light unto the understanding of many passages in them . this baronius ad a.c. . n. . well confirms by an instance of their mistake , who suppose the shipwrack of paul at mileta , acts . to have been that mentioned by him , . cor. . when he was a night and a day in the deep ; that epistle being written some years before his sayling towards rome . and we may well apply this observation to this epistle unto the hebrews . a discovery of the time and season wherein it was written , will both free us from sundry mistakes , and also give us some light into the occasion and design of it . this therefore we shall now inquire into . § some general intimations we have in the epistle it self leading us towards this discovery , and somewhat may be gathered from some other places of scripture : for antiquity will afford us little or no help herein . after pauls being brought a prisoner to rome , acts . two full years , he continued in that condition , v. . at least so long he continued under restraint , though in his own hired h●use . this time was expired before the writing of this epistle . for he was not only absent from ●●me in some other part of italy when he wrote it , chap. . . but also so far at liberty and sui juris , as that he had entertained a resolution of going into the east so soon as timothy should come unto him , chap. . . and it seems likewise to be written before the martyrdom of james at jerusalem , in that he affirms that the church of the hebrews had not yet resisted unto blood , chap. . . it being very probable , that together with him many others were slain . many great difficulties they had been exercised withal , but as yet the matter was not come to blood , which shortly after it arrived unto . that is certain also , that it was not only written , but communicated unto , and well known by all the believing jews , before the writing of the second epistle of peter , who therein makes mention of it , as we have declared . much light i confess to the precise time of its writing , is not hence to be obtained , because of the uncertainty of the time wherein peter wrote that epistle . only it appears from what he affirms concerning the approaching of the time of his suffering , chap. . . that it was not long before his death . this as is generally agreed , happened in the thirteenth year of nero , when a great progress was made in that war , which ended in the fatall and finall destruction of the city and temple . § from these observations it appears , that the best guide we have to find out the certain time o● the writing of this epistle , is pauls being sent prisoner unto rome . now this was in the first year of the government of festus , after he had been two years detained in prison at caesarea by felix , acts . . chap. . v. , . this felix was the brother of pallas who ruled all things under claudius , and fell into some disgrace in the very first ye●● of nero , as tacitus informs us . but yet by the countenance of agrippina the mother of nero , he continued in some regard , untill the fifth or sixth year of his raign , when together with his mother he destroyed many of her friends and favourites . during this time of pallas his declension in power , it is most probable that his brother felix was displaced from the rule of his province , and festus sent in his room . that it was before his utter ruine in the sixth year of nero is evident from hence , because he made means to keep his brother from punishment , when he was accused for extortion and oppression by the jews . most probably then paul was sent unto rome , about the fourth or fifth year of nero , which was the fifty ninth year from the nativity of the lord jesus christ. there he abode as we shewed at the least two years in custody , where the story of the acts of the apostles ends , in the seventh year of nero , and sixty first of our lord , or the beginning of the year following . that year it is presumed , he obtained his liberty . and this was about thirteen years after the determination of the controversie about mosaical institutions , as to their obligation on the gentiles , made by the syn●d at jerusalem , acts . presently upon his liberty , whilest he abode in some part of italy , expecting the coming of timothy , before he entered upon the journey he had promised unto the philippians , chap. . v. . he wrote this epistle . here then we must stay a little , to consider what was the general state and condition of the hebrews in those dayes , which might give occasion unto the writing thereof . the time fixed on , was about the death of festus , who dyed in the province , and the § beginning of the government of albinus who was sent to succeed him . what was the state of the people at that time , josephus declares at large in his second book of their wars . in brief , the governours themselves being great oppressors , and rather mighty robbers amongst them , than rulers , the whole nation was filled with spoil and violence . what through the fury and outrage of the souldiers in the pursuit of their insatiable avarice ; what through the incursions of thieves and robbers in troops and companies , wherewith the whole land abounded , and what through the tumults of seditious persons daily incited and provoked by the cruelty of the romans , there was no peace or safety for any sober honest men , either in the city of jerusalem , or any where else throughout the whole province . that the church had a great share of suffering , in the outrage and misery of those dayes , ( as in such dissolutions of government , and licence for all wickedness , it commonly falls out ) no man can question . and this is that which the apostle mentions , chap. . , , , . ye endured a great sight of a●flictions , partly whilest ye were made a gazing-stock , both by reproaches and a●flictions , and partly whilest ye became companions of them that were so used , and took joyfully the spoyling of your goods . this was the lot and portion of all honest and sober minded men in those dayes , as their historian at large declares . for as no doubt the christians had a principal share in all those sufferings , so some others of the jews also , were their companions in them ; it being not a special persecution , but a general calamity that the apostle speaks of . one joseph the son of caehias was in the beginning of those dayes high-priest , put into § that office by agrippa , who not long before had put him out . on the death of festus he thrust him out again , and placed ananus his son in his stead . this man , a young rash fellow , by sect and opinion a sadduce , ( who of all others were the most violent in their hatred of the christians , being especially ingaged therein by the peculiar opinion of their sect and party , which was the denyal of the resurrection ) first began a direct persecution of the church . before his advancement to the priesthood , their afflictions and calamities were for the most part common unto them , with other peaceable men . only the rude and impious multitude , with other seditious persons , seem to have offered especial violences unto their assemblies and meetings , which some of the more unsteadfast and weak , began to omit on that account , chap. . . judicial proceeding against them as to their lives , when this epistle was written , there doth not appear to have been any ; for the apostle tells them , as we before observed , that as yet they had not resisted unto blood , chap. . v. . but this ananus the sadduce presently after being placed in power by agrippa , taking advantage at the death of festus , and the time that passed before albinus his successor was setled in the province , convents james before himself and his associates . there to make short work he is condemned , and immediately stoned . and it is not unlikely but that other private persons suffered together with him . the story ( by the way ) of the martyrdome of this james is at large reported by § eusebius out of h●gesippus , histor. eccles. l. . cap. . in the relation whereof he is followed by hierom , and sundry others . i shall say no more of the whole story , but that the consideration of it , is very sufficient to perswade any man to use the liberty of his own reason and judgement in the perusal of the writings of the antients . for of the circumstances therein reported , about this james and his death , many of them ( as his being of the line of the priests , his entring at his pleasure into the sanctum sanctorum , his being carried up and set by a great multitude of people on a pinacle of the temple ) are so palpably false , that no colour of probability can be given unto them , and most of the rest seem altogether incredible . that in general this holy apostle of jesus christ , his kinsman according to the flesh , was stoned by ananus , during the anarchie between the governments of festus and albinus , josephus who then lived testifies , and all ecclesiastical historians agree . § the churches at this time in jerusalem and judaea were very numerous . the oppressors , robbers , and seditious of all sorts , being wholly intent upon the pursuit of their own ends , filling the government of the nation with tumults and disorders , the disciples of christ , who knew that the time of their preaching the gospel unto their countreymen was but short , and even now expiring , followed their work with diligence and success , being not greatly regarded in the dust of that confusion which was raised by the nation 's rushing in to its fatal ruine . § all these churches , and the multitudes that belonged unto them , were altogether with the profession of the gospel , addicted zealously unto the observation of the law of moses . the synod indeed at jerusalem had determined that the yoke of the law , should not be put upon the necks of the gentile converts ; acts . but eight or nine years after that , when paul came up unto jerusalem again , chap. . v. , , . james informs him , that the many thousands of the jews who believed , did all zealously observe the law of moses ; and moreover judged that all those who were jews by birth , ought to do so also , and on that account were like enough to assemble in a disorderly multitude , to enquire into the practice of paul himself , who had been ill reported of amongst them . on this account they kept their assemblies distinct from those of the gentiles all the world over ; as amongst others hierom informs as in his notes on the first chapter of the galatians . all those hebrews then to whom paul wrote this epistle , continued in the use and practice of mosaical worship , as celebrated in the temple , and their synagogues , with all other legal institutions whatever . whether they did this out of an unacquaintedness with their liberty in christ , or out of a pertinacious adh●rence unto their own prejudicate opinions , i shall not determine . § from this time forward the body of the people of the jews saw not a day of peace or quietness : tumults , seditions , outrages , robberies , murders , increased all the nation over . and these things by various degrees made way for that fatal war , which beginning about six or seven years after the death of james , ended in the utter desolation of the people , city , temple , and worship , foretold so long before by daniel the prophet , and intimated by our saviour to lye at the door . this was that day of the lord , whose suddain approach the apostle declares unto them , chap. . , . for ye have need of patience that after ye have done the will of god , ye may receive the promise ; for yet a little while , and he that shall come will come , and will not tarry . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very little while , less than you think of , or imagine ; the manner whereof he declares chap. . , , . and by this means he effectually diverted th●m from a pertinacious adherence unto those things whose dissolution from god himself , was so nigh at hand ; which argument was also afterwards pressed by peter , epist. chap. . § our blessed saviour had long before warned his disciples of all these things ; particularly of the desolation that was to come upon the whole people of the jews , with the tumults , distresses , persecutions and wars which should precede it , directing them to the exercise of patience in the discharge of their duty , untill the approach of the final calamity , out of which he advised them to free themselves by flight , or a timely departure out of jerusalem and all judaea , matth. chap. . v. , , , , , , . this , and no other was the oracle mentioned by eusebius , whereby the christians were warned to depart out of jerusalem . it was given as he sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to approved men amongst them . for although the prophesie its self was written by the evangelists , yet the especial meaning of it , was not known and divulged amongst all . the leaders of them kept this secret for a season , least an exasperation of the people being occasioned thereby , they should have been obstructed in the work which they had to do before its accomplishment . and this was the way of the apostles also as to other future events , which being foretold by them , might provoke either jews or gentiles , if publickly divulged . thess. . , . but now when the work of the church among the jews for that season was come to its close , the elect being gathered out of them , and the final desolation of the city and people appearing to be at hand , by a concurrence of all the signs foretold by our saviour , those entrusted with the sense of that oracle warned their brethren to provide for that flight whereunto they were directed . that this flight and departure , probably with the loss of all their possessions was grievous unto them may easily be conceived . but that which seems most especially to have perplexed them , was their relinquishment of that worship of god whereunto they had been so zealously addicted . that this would prove grievous unto them our saviour had before intimated , matth. . v. . hence were they so slow in their obedience unto that heavenly oracle , although excited with the remembrance of what befell lots wife in the like tergiversation . nay , as it is likely from this epistle , many of them who had made profession of the gospel , rather than they would now utterly forego their old way of worship , deserted the faith , and cleaving to their unbelieving countreymen , perished in their apostasie , whom our apostle in an especial manner , forewarns of their inevitable and sore destruction , by that fire of gods indignation , which was shortly to devour the adversaries , to whom they associated themselves , chap. . v. , , , , , , . this was the time wherein this epistle was written ; this the condition of the hebrews § unto whom it was wrote , both in respect of their political , and ecclesiastical estate . paul , who had an inexpressible zeal , and overflowing affection for his countreymen , being now in italy , considering the present condition of their affairs , how pertinaciously they adhered to mosaical institutions , how near the approach of their utter abolition was , how backward during that frame of spirit they would be to save themselves by flying from the midst of that perishing generation , what danger they were in to forego the profession of the gospel , when it could not be retained without a relinquishment of their former divine service and ceremonies , writes this epistle unto them , wherein he strikes at the very root of all their dangers and distresses . for whereas all the danger of their abode in jerusalem and judaea , and so of falling in the destruction of the city and people , all the fears the apostle had of their apostasie into judaism ; all their own disconsolations in reference unto their flight and departure , arose from their adherence unto , and zeal for the law of moses , by declaring unto them the nature , use , end and expiration of his ordinances and institutions , he utterly removes and takes away the ground and occasion of all the evils mentioned . this was the season wherein this epistle was written ; and these some of the principal occasions ( though it had other reasons also , as we shall see afterwards ) of its writing . and i no way doubt , ( though particular events of those dayes are buried in oblivion ) but that through his grace who moved and directed the apostle unto , and in the writing of it , it was made signally effectual towards the professing hebrews , both to free them from that yoke of bondage wherein they had been detained , and to prepare them with cheerfulness unto the observation of evangelical worship , leaving their countreymen to perish in their sin and unbelief . exercitatio iv. of the language wherein this epistle was originally written . supposed to be the hebrew . grounds of that supposition . disproved . not translated by clemens . written in greek . arguments for the proof thereof . of citations out of the lxx . § because this epistle was written to the hebrews , most of the antients granted that it was written in hebrew . clemens alexandrinus was the first who asserted it ; after whom origen gave it countenance , from whom eusebius received it , and from him hierom , which is the most ordinary progression of old reports . the main reason which induced them to embrace this perswasion , was a desire to free the epistle from an exception against its being written by paul ; taken from the dissimilitude of the style used in it , unto that of his other epistles . this being once admitted , though causelesly , they could think of no better answer , than that this supposed difference of style , arose from the translation of this epistle , which by the apostle himself was first written in hebrew . clemens romanus is the person generally fixed on as the author of this translation ; though some do faintly intimate that luke the evangelist might possibly be the man that did it . but this objection from the diversity of style , which alone begat this perswasion , hath been already removed out of the way , so that it cannot be allowed to be a foundation unto any other supposition . § that which alone is added to give countenance unto this opinion , is that which we mentioned at the entrance of this discourse ; namely , that the apostle writing unto the hebrews , he did it in their own native language , which being also his own , it is no wonder , if he were more copious and elegant in it , then he was in the greek , whereunto originally he was a stranger , learning it as hierom supposeth upon his conversion . but a man may modestly say unto all this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . every thing in this pretended reason , of that which indeed never was , is so far from certainty , that indeed it is beneath all probability . for ( . ) if this epistle was written originally in hebrew , whence comes it pass , that no copy of it in that language , was ever read , seen , or heard of , by the most diligent collectors of all fragments of antiquity in the primitive times ? had ever any such thing been extant , whence came it in particular that origen , that prodigie of industry and learning , should be able to attain no knowledge or report of it ? ( . ) if it were incumbent on paul writing unto the hebrews , to write in their own language , why did he not also write in latin unto the romans ? that he did so indeed gratian affirms , but without pretence of proof or witness , contrary to the testimony of all antiquity , the evidence of the thing it self , and constant confession of the roman church : and erasmus sayes well on rom. . . coarguendus vel ridendus magis error eorum , qui putant paulum romanis linguâ romanâ scripsisle . the error of them is to be reproved , or rather laughed at , who suppose paul to have written unto the romans in the latin tongue . ( . ) it is most unduly supposed that the hebrew tongue was then the vulgar common language of the jews , when it was known only to the learned amongst them , and a corrupt syriack was the common dialect of the people even at jerusalem . ( . ) it is as unduly averred , that the hebrew was the mother tongue of paul himself , or that he was ignorant of the greek , seeing he was born at tarsus in cilicia , where that was the language that he was brought up in , and unto . ( . ) the epistle was written for the use of all the hebrews in their several dispersions , especially that in the east , as peter witnesseth , they being all alike concerned in the matter of it , though not so immediately as those in judaea and jerusalem . now unto those the greek language from the dayes of the macedonian empire , had been in vulgar use , and continued so to be . ( . ) the greek tongue was so well known and so much used in judaea its self , that as a learned man hath proved by sundry testimonies out of their most antient writings , it was called the vulgar amongst them . i know among the rabbins there is mention of a prohibition of learning the greek tongue ; and in the jerusalem talmud its self , tit. peah . cap. . they add a reason of it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was because of traytors , least they should betray their brethren , and none understand them . but as this is contrary unto what themselves teach about the knowledge of tongues , required in those who were to be chosen into the sanhedrim , so it is sufficiently disproved by the instances of the translators of the bible , jesus syrachides , philo , josephus , and others among themselves . and though josephus affirm , antiq. lib. . cap. . that the study of the elegance of tongues was of no great reckoning amongst them , yet he grants that they were studied by all sorts of men . nor doth this pretended decree of prohibition concern our times , it being made as they say , mishn. tit . sota ; in the last wars of titus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the wars of titus they decreed , that no man should teach his son the greek language . for it must be distinguished from the decree of the hasmonaeans long before , prohibiting the study of the graecian philosophy . so that this pretence is destitute of all colour , being made up of many vain and evidently false suppositions . § again the epistle is said to be translated by clemens , but where , or when , we are not informed . was this done in italy before it was sent unto the hebrews ? to what end then was it written in hebrew , when it was not to be used but in greek ? was it sent in hebrew before the supposed translation ? in what language was it communicated unto others by them who first received it ? clemens was never in the east to translate it . and if all the first copies of it were dispersed in hebrew , how came they to be so utterly lost , as that no report or tradition of them , or any one of them did ever remain ; besides if it were translated by clemens in the west , and that transla●●●n alone preserved , how came it to pass , that it was so well known and generally received in the east , before the western churches admitted of it ; this tradition therefore is also every way groundless and improbable . § besides there want not evidences in the epistle its self , proving it to be originally written in the language wherein it is yet extant . i shall only point at the heads of them , for this matter deserves no long discourse . ( . ) the style of it throughout manifests it to be no translation ; at least it is impossible it should be one exact and proper , as its own copiousness , propriety of phrase and expression , with freedom from savouring of the hebraisms of an original in that language , do manifest . ( . ) it abounds with greek elegancies and paranomosia's , that have no countenance given unto t●●m by any thing in the hebrew tongue ; such as that for instance , chap. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; from the like expressions whereunto in the story of susanna , v. , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is well proved that it was w●●tten originally in the greek language . ( . ) the rendring of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; of which more afterwards , is of the same importance . ( . ) the words concerning melchisedech king of salem , chap. . . prove the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . had the epistle been written in hebrew what need this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is being interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a strange kind of interpretation ; and so also is it , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . when john reports the words of mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and adds of his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , master , chap. . v. . doth any man doubt but that he wrote in greek , and therefore so rendred her syriack expression ? and is not the same evident concerning our apostle from the interpretation that he gives of those hebrew words ? and it is in vain to reply , that these words were added by the translator , seeing the very argument of the author is founded in the interpretation of those words which he gives us . it appears then , that as the assertion , that this epistle was written in hebrew , is altogether groundless , and that it arose from many false suppositions , which render it more incredible , than if it made use of no pretence at all ; so there want not evidences from the epistle its self of its being originally written in the language wherein it is still extant ; and those such as few other books of the new testament can afford concerning themselves , should the same question be made about them . § moreover , in the confirmation of our perswasion , it is by some added , that the testimonies made use of in this epistle out of the old testament , are taken out of the translation of the lxx . and that sometimes the stress of the argument taken from them , relies on somewhat peculiar in that version , which was not possible to have been done , had it been written originally in hebrew . but because this assertion contains other difficulties in it , and is built on a supposition which deserves a farther examination , we shall refer it unto its own place and season , which ensues . exercitatio v. testimonies cited by the apostle out of the old testament . compared with the original and translations . whence the agreement of some of them with that of the lxx . § there is not any thing in this epistle that is attended with more difficulty , than the citation of the testimonies out of the old testament that are made use of in it . hence , some from their unsuitableness , as they have supposed , unto the authors purpose , have made bold to call in question , if not to reject the authority of the whole . but what concerns the matter of them , and the wisdom of the apostle in their application , it must be treated on , in the respective places where they occurr , when we shall manifest how vain and causeless are the exceptions which have been laid against them , and how singularly they are suited to the proof of those doctrines and assertions , in the confirmation whereof , they are produced . but the words also wherein they are expressed , varying frequently from the original , yeild some difficulty in their consideration . and this concernment of the apostles citations to prevent a further trouble in the exposition its self of the several places , may be previously considered . not that we shall here explain and vindicate them from the exceptions mentioned , which must on necessity be done afterwards as occasion offers its self ; but only discover in general , what respect the apostles expressions have unto the original and the old translations thereof , and remove some false inferences that have been made on the consideration of them . to this end i shall briefly pass through them all , and compare them with the places whence they are taken . chap. i. § chap. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thou art my son , this day have i begotten thee ; from psalm . v. . the words exactly answer the original , with the only supply of the verb substantive , whereof in the hebrew there is almost a perpetual elipsis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the same are the words in the translation of the lxx . in the same verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i will be unto him a father , and he shall be unto me a son ; from chron. chap. . v. . the lxx . otherwise as to the order of the words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which also is the order of the sentences in the original ; the apostle using his own liberty , and varying from them both ; so that this quotation is not directly from that translation . ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and let all the angels of god worship him ; from psal. . v. . without change ; only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gods , is rendered by the apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the angels of god ; of the reason whereof , afterwards . the lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; worship him all ye his angels , differing from the apostle both in form of speech and words . hence some not understanding whence this testimony was cited by the apostle , have inserted his words into the greek bible , deut. . v. . where there is no colour for their introduction , nor any thing in the original to answer unto them ; whereas the psalmist expresly treateth of the same subject with the apostle ; to the reason of which insertion into the greek version we shall speak afterwards . ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who maketh his angels spirits , and his ministers a flame of fire . from psal. . v. . the lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a flaming fire . heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire of flame . aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a vehement fire . symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fiery flame ; much variety , with little or no difference , as it often falls out amongst good translators rendring peculiar hebraisms , such as this is . the apostles expression is his own , not borrowed from the lxx . ver. , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . § thy throne o god for ever and ever . ( the verb substantive is left out by the apostle in answer unto the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the apostrophe requires ) a scepter of vprightness is the scepter of thy kingdom ; thou hast loved righteousness , and thou hast hated iniquity , wherefore god thy god hath anointed thee with the oyle of gladness above thy fellows . the words exactly answer the original , and they are the same in the translation of the lxx , and whence that coincidence was , we shall afterwards enquire . aquila somewhat otherwise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came to be translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from likeness of sound ) in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o god , he expresseth the apostrophe which is evident in the context . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sceptrum , a scepter , properly , as we shall see afterwards , on gen. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou hast hated ungodliness , impiety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the oyle of joy ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another word of the same signification , with that used by the apostle . from psal. . , . ver. , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and thou o lord , in the beginning hast founded the earth , and the heavens are the works of thine hands ; they shall perish , but thou remainest , and they shall wax old as doth a garment . and as a vesture shalt thou fold them up , and they shall be changed , but thou art the same , and thy years shall not fail ; from psalm . v. , , . and these words of the apostle are now exactly in the greek bibles . some little difference there is in them from the hebrew , the reason whereof we shall afterwards give an account of . symmachus for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so did the copies of the lxx of old , the word being yet retained in some of them , and reckoned by all amongst the various readings of that translation . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o lord , inserted by the apostle is also undoubtedly taken from hence into the greek bibles . for as the inserting of it was necessary unto the apostle to denote the person treated of ; so it is not in the original , nor will the context of the psalm admit of it ; so that it could no otherwise come in that place , but from this of the apostle . nor is it probable that the lxx would translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt roll up , and immediately render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they shall be changed ; but here also the words have been borrowed from the apostle , whose design was not exactly to translate , but faithfully to apply the sense of the place unto his own purpose . ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sit thou at my right hand , untill i place thine enemies the footstool of thy feet . from psalm . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at my right hand , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the plural number , of the reason of which change and manner of expression , we shall treat in its proper place . and here there remains nothing of difference in any old translation . chap. ii. chap. . v. , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . § what is man that thou art mindful of him , or the son of man that thou visitest him ? thou hast made him less for a little while than the angels , thou hast crowned him with glory and honour , and hast set him over the works of thy hands . thou hast subjected all things under his feet . from psalm . v. , , , . the words of the apostle are the same with those in the present copy of the lxx . theodotion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the ambiguous signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about which great stirs have been raised , whereof in their proper place . chrys●stome on this text mentions some different translations of the words of the psalms . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another book reads , what is he according to man that thou remembrest him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what is mortal man. again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . another instead of , thou visitest him , that thou wilt visit him . ag●in , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instead of less , or a little while than angels ; another , a little less than god ; and another , l●ss than god. and he adds the hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so different was their pronuntiation of the hebrew from that in use amongst us . again , he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt crown him with glory and honour ; and yet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou madest him to have power . from all which variety , it is most evident , that there were various readings of this context in the antient copies of the lxx , for no footsteps of them appear in the remains of aquila , theodotion , or symmachus , and that therefore the common reading which is now fixed in the great bible , was translated thither , from this place of the apostle . chap. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i will declare thy name unto my brethren , in the middest of the congregation i will sing praise unto thee . from psal. . v. . the lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : i will put my trust in him ; from psal. . . lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will hope in him ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rightly rendered by the the apostle , i will trust in him . the lxx . have these words of the apostle , isai. . . where the words of the original are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and i will wait for him ; so that their words seem to be taken from this place of the apostle , as apprehending his testimony to be cited from the prophet , which that it is not , we shall prove evidently afterwards . the same verse : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold i and the children which god hath given me . from isa. . . chap. iii. § ver . , , , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to day if you will hear his voice , harden not your hearts , as in the day of provocation in the day of temptation in the wilderness , when your fathers tempted me , proved me , and saw my works forty years : wherefore i was grieved with that generation and said , they do alwayes err in heart , and they have not known my wayes ; so i swore in my wrath they shall not enter into my rest . from psalm . . v. , , , , . the translation of the lxx . agrees with the words of the apostle , both of them answering the original . only the apostle clearly to express the reason of gods judgements on that people in the wilderness , distinguisheth the words somewhat otherwise than they are in the hebrew text. for whereas that saith , when your fathers tempted me , proved me , and saw my works . forty years long was i grieved with that generation , the apostle adds that season of forty years , to the mention of their sins , and interposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore , refers his speech unto the words foregoing , as containing the cause of the ensuing wrath and judgement . and although our present copies of the greek bibles distinguish the words according to the hebrew text ; yet theodoret informs us , that some copies made the distinction with the apostle , and added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which also is observed by nobilius ; and this could arise from no other cause , but an attempt to insert the very words of the apostle in that text ; as did the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also reckoned amongst its various sections , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remain in the vulgar editions . chap. iv. § ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and god r●sted on the seventh day from all his works . from gen. . v. . the apostle , adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the text , to compl●●t his assertion , and leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which he had made , as to his purpose . the lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and otherwise also differing from the apostle . chap. v. ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thou art a priest for ever after § the order of melchisedech . from psalm . v. . so also the lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with jod superfluous ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mos. there is nothing of variety remaining in these words from any other translations . ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . blessing , i will bless thee , and multiplying i will multiply thee . from gen. . v. . the lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will multiply thy seed . chap. viii . ver . , , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § ( lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . behold the dayes come , saith the lord , when i will make a new covenant with the house of israel , and with the house of judah . not according to the covenant that i made with their fathers , when i took them by the hand to lead them out of the land of aegypt , because they continued not in my covenant , and i regarded them not , saith the lord. for this is the covenant that i will make with the house of israel after those dayes saith the lord , i will put my laws in their minds , and write them in their hearts , and i will be to them a god , and they shall be to me a people . and they shall not teach every man his neighbour , and every man his brother , saying know the lord ; for all shall know me , from the least of them to the greatest of them . for i will be mercifull to their unrighteousness , and their sins and their iniquity will i remember no more . from jer. . v. , , , . instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his neighbor , ver . . the lxx . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his fellow citizen . but some copies of the lxx . read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and some of this text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which makes it evident that there hath been tampering to bring them to vniformity . but the greatest difficulty of this quotation ariseth from the agreement of the apostles words , and the translation of the lxx . where both of them seem to depart from the original . for those words in the hebrew text , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which my covenant they made void , and i was an husband unto them , or ruled over them , are rendered by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and they continued not in my covenant , and i regarded them not . the reason of the apostles translation of those words , we shall manifest and vindicate in our exposition of the context . at present the coincidence of it with that of the lxx . and that wherein they both seem to differ from the original , and all translations , besides the syriack and the arabick which are made out of it , ( though the syriack follow it not in the confused transpositions that are made of jeremiah's prophesies , from chap. . to chap. . as the arabick doth ) is only to be considered ; which shall be done so soon as we have recounted the remaining testimonies , whereof some are attended with the same difficulty . chap. ix . § ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is the blood of the covenant , which god hath enjoyned unto you . from exod. . . the sense of the hebrew text is alluded unto , not the words absolutely . the lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; with much difference from the words of the apostle . chap. x. § ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sacrifice and offering thou wouldst not have , a body thou hast prepared me . from psalm . v. . so also the lxx . both with great difference from the original . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my ears hast thou digged or bored , is rendered , a body thou hast prepared me . of the reason of which difference and agreement , we shall treat afterwards . ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in burnt-offerings and sacrifices for sin thou hast had no pleasure . heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou hast not required ; the apostle expresseth exactly the sense of the holy ghost , but observes not the first exact signification of the word . the lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in some copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soughtest not . ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . behold i come ; in the head or beginning of the book it is written of me , to do thy will o god. that is , gen. . v. . heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the roll of the book . symmachus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the volume of thy determination . aquila , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the roll. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the section . lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i was willing to do thy will o my god. ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but if any draw back my soul shall have no pleasure in him . from habak . . v. . the words of the prophet are transposed , and the beginning of the last clause much altered . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . behold it is lifted up , his soul is not right in him ; but the sense and intendment of the holy ghost is preserved as shall be manifested . chap. xii . § ver . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in the lxx . heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my son ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in some copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from this place of the apostle ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my son despise not thou chastening of the lord , nor faint when thou art rebuked of him . for whom the lord loveth he chasteneth , and scourgeth every son whom he receiveth . from prov. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as a father the son whom he delighteth in . the sense is retained , but the words not exactly repeated . aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reject not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theodotion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neither vex thy self . chap. xiii . § ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; i will not leave thee , neither will i forsake thee . from joshuah . v. . the lxx . in different words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i will not leave thee , neither will i despise thee . the apostles words exactly express the original . ver. . is from psalm . v. . without any difficulty attending it . § and these are all the places that are cited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the apostle in this epistle out of the old testament . very many others there are which he either alludes unto , or expounds , that are not of our present consideration . neither are these here proposed to be unfolded as to the sense of them , or as to the removal of the difficulties that the application of them by him , is attended withall . this is the proper work of the exposition of the epistle intended . all at present aimed at , is to present them in one view , with their agreement , and differences from the original and translations , that we may the better judge of his manner of proceeding in the citing of them , and what rule he observed therein . and what in general may be concluded from that prospect we have taken of them , i shall offer in the ensuing observations . first , it is evident that they are exceedingly mistaken , who affirm that the apostle cites § all his testimonies out of the translation of the lxx . as we intimated , that it is by some pleaded , in the close of the preceding discourse . the words he useth in very few of them agree exactly with that greek version of the old testament which is now extant ; though , apparently since the writing of this epistle it hath grown in its verball conformity unto the allegations as reported in the new. and in most of them he varieth from it , either in the use of his own liberty , or in a more exact rendring of the original text. this the first prospect of the places and words compared will evince . should he have had any respect unto that translation , it were impossible to give any tolerable account , whence he should so much differ from it , almost in every quotation , as is plain that he doth . it is also undeniably manifest from this view of his words that the apostle did not § scrupulously confine himself unto the precise words either of the original , or any translation whatever , if any other translation or targum were then extant besides that of the lxx . observing and expressing the sense of the testimonies which he thought meet to produce and make use of , he used great liberty , as did other holy writers of the new testament , according to the guidance of the holy ghost by whose inspiration he wrote , in expressing them by words of his own and who shall blame him for so doing ? who should bind him to the rules of quotations , which sometimes necessity , sometimes curiosity , sometimes the cavils of other men impose upon us in our writings ? herein the apostle used that liberty which the holy ghost gave unto him , without the least prejudice unto truth , or the faith of the church . whereas any of th●se testimonies , or any part of any one of them may appear at § first view to be applyed by him unsuitably unto their original importance and intention , we shall manifest , not only the contrary to be true , against those who have made such exceptions , but also that he makes use of those which were most proper and cogent , with respect unto them with whom he had to do . for the apostle in this epistle , as shall be fully evidenced , disputes upon the acknowledged principles and concessions of the hebrews . it was then incumbent on him to make use of such testimonies , as were granted in their church to belong unto the ends and purposes , for which by him they were produced . and that these are such , shall be evinced from their own antient writings and traditions . the principal difficulty about these citations , lyes in those wherein the words of the § apostle are the same with those now extant in the greek bibles , both evidently departing from the original . three places of this kind are principally vexed by expositors and criticks . the first in that of psalm . v. . where the words of the psalmist in the hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my ears hast thou bored , or digged , are rendred by the apostle according to the translation of the lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but a body hast thou prepared me . that the apostle doth rightly interpret the meaning of the holy ghost in the psalm , and in his paraphrase apply the words unto that very end for which they were intended , shall be cleared afterwards . the present difficulty concerns the coincidence of his words , with those of the lxx . where apparently they answer not the original . the next is that of the prophet , jer. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and i was an husband unto them ; or i was a lord unto them , or ruled over them , as the vulgar latin renders the words . the apostle with the lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and i regarded them not , or despised them . the third is that from habak . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , behold , it is listed up , his soul is not right in him ; which words the apostle with the lxx , render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but if any draw back , my soul shall have no pleasure in him . concerning these , and some other places many confidently affirm , that the apostle § waved the original , and reported the words from the translation of the lxx . capellus with some others proceed farther , and assign the rise of this difference unto some other copies of the hebrew text used by the lxx . varying from those which now remain . thus in particular , in that place of jeremy before mentioned , he conjectures that for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i despised them ; as another doth that they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same purpose ; for of such conjectures there is no end . but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well signifie as the apostle expounds it , and in other places doth so , as we shall see afterwards , so this boldness in correcting the text , and fancying without proof , testimony or probability of other antient copies of the scripture of the old testament , differing in many things from them which alone remain , and which indeed were ever in the world , may quickly prove pernicious to the church of god. we must therefore look after another expedient for the removal of this difficulty . § i say then , it is highly probable , that the apostle according to his wonted manner , which appears in almost all the citations used by him in this epistle , reporting the sense and importance of the places , in words of his own , the christian transcribers of the greek bible inserted his expresions into the text , either as judging them a more proper version of the original , whereof they were ignorant , than that of the lxx , or out of a preposterous zeal to take away the appearanc● of a diversity between the text and the apostles citation of it . and thus in those testimonies where there is a real variation from the hebrew original , the apostle took not his words from the translation of the lxx , but his words were afterwards inserted into that translation . and this as we have partly made to appear already in sundry instances , so it shall now briefly be farther confirmed . for , § first , whereas the reasons of the apostle for his application of the testimonies used by him in his words and expressions , are evident , as shall in particular be made to appear , so no reason can be assigned , why the lxx . ( if any such lxx . there were ) who translated the old testament , or any other translators of it , should so render the words of the hebrew text. neither various lections , nor ambiguity of signification in the words of the original can in most of them be pleaded . for instance , the apostle in applying those words of the psalmist , psalm . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the humane nature and body of christ , wherein he did the will of god , did certainly express the design and intention of the holy ghost in them . but who can imagine , what should move the lxx . to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of a known signification and univocal , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when they had translated it an hundred and fifty times , that is constantly elsewhere , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ear , which alone it signifies ; or what should move them to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to prepare , when the word signifies to digg , or to bore , and is alwayes so elsewhere rendred by themselves ? neither did any such thing come into their minds in the translation of those places whence this expression seems to be borrowed , exod. . . deut. . . when any man then can give a tolerable conjecture , why the lxx . should be inclined thus to translate these words , i shall consider it . in the mean time i judge there is much more ground to suppose , that the apostles expressions which he had weighty cause to use , were by some inserted into the greek text of the old testament , than that a translation , which those that made it , had no cause so to do , evidently forsaking the proper meaning of very obvious words , and their sense , known to themselves , should be taken up and used by the apostle unto his purpose . § secondly , it is certain that some words used by the apostle have been ins●rted into some copies of the greek bibles , which being single words , and of little importance prevailed not in them all , as may be seen in sundry of the foregoing instances . and why may we not think that some whole sentences might on the same account be inserted in some of them , which being of more importance found a more general acceptance . and how also by other means that translation was variously changed and corrupted of old , and that before the dayes of hierom , learned men do know and confess . § it is further evident that one place ( at least ) in this epistle , which it may be some could not conjecture from whence it should be taken , yet finding it urged by the apostle , as a testimony out of the old testament , is inserted in another place of the text than that from which the apostle took it , and that where there is not the least colour for its insertion . this is the testimony out of psalm . v. . which the apostle cites chap. . v. . in words much differing from those wherewith the original is rendered by the lxx . this some of the transcribers of the bible not knowing well where to find , have inserted in the very syllables of the apostles expression into deut. . v. . where it yet abides , though originally it had no place there , as we shall in the exposition of the words sufficiently manifest . the same and no other is the cause why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gen. . and may we not as well think , nay is it not more likely , that they would insert his words into the places from whence they knew his testimonies were taken , with a very little alteration of the antient reading , than that they would wholly intrude them into the places from whence they were not taken by him , which yet undeniably hath been done , and that with success . nay , we find that many things out of the new testament are translated into the apochryphall books themselves . as for instance , ecclesiasticus , chap. . v. . we have these words in the latin copies , ex ore altissimi prodii primogenita ante omnem creaturam ; which are cited by bellarmine and others in the confirmation of the deity of christ , whereas they are taken from col. . . and are in no greek copies of that book . upon these reasons then , which may yet be rendered more cogent , by many other § instances , but that we confine our selves to this epistle , i suppose i may conclude , that it is more probable at least , that the apostles interpretations of the testimonies used by him , all agreeably unto the mind of the holy ghost , were by some of old inserted into the vulgar copies of the greek translation of the old testament , and therein prevailed unto common acceptation , than that he himself followed in the citation of them a translation departing without reason from the original text , and diverting unto such senses , as its authors knew not to be contained in them , which must needs give offence unto them with whom he had to do . it appears then , that from hence no light can be given unto our enquiry after the language wherein this epistle was originally written , though it be clear enough upon other considerations . exercitatio vi. oneness of the church . mistake of the jews about the nature of the promises . promise of the messiah the foundation of the church . but as including the covenant . the church confined unto the person , and posterity of abraham . his call and separation for a double end. who properly the seed of abraham . mistakes of the jews about the covenant . abraham the father of the faithful and heir of the world on what account . the church still the same . § the jews at the time of writing this epistle ( and their posterity in all succeeding generations , follow their example and tradition ) were not a little confirmed in their obstinacy and unbelief , by a misapprehension of the true sense and nature of the promises of the old testament . for whereas they found many glorious promises made unto the church in the dayes of the messiah , especially concerning the great access of the gentiles unto it , they looked upon themselves , the posterity of abraham on the account of their being his children according to the flesh , as the first , proper , and indeed only subject of them , unto whom in their accomplishment others were to be proselyted and joyned , the substance and foundation of the church remaining still with them . but the event answered not their expectation . instead of inheriting all the promises meerly upon their carnal interest and priviledge , which they looked for , and continue so to do unto this day , they found that themselves must come in on a new account , to be sharers in them in common with others , or be rejected , whilest those others were admitted unto the inheritance . this filled them with wrath and envy , which greatly added to the strengthening of their unbelief . they could not bear with patience an intimation of letting out the vineyard to other husbandmen . with this principle and prejudice of theirs the apostle dealt directly in his epistle to the romans , chap. , , . on the same grounds he proceedeth with them in this epistle ; and because his answer to their objection from the promises , lyes at the foundation of many of his reasonings with them , the nature of it must be here previously explained . not that i shall here enter into a consideration of the jews argument to prove the messiah not yet to be come , because the promises in their sense of them , are not yet accomplished , which shall be fully removed in the close of these discourses , but only as i said , open the nature in general of that answer which our apostle returns unto them , and builds his reasonings with them upon . § we shall have occasion afterwards at large to shew , how after the entrance of sin , god founded his church in the promise of the messiah given unto adam . now though that promise was the supportment and incouragement of mankind to seek the lord , a promise absolutely considered proceeding from meer grace and mercy , yet as it was the foundation of the church , it included in it the nature of a covenant , vertually requiring a re-stipulation unto obedience in them who by faith come to have an interest therein . and this the nature of the thing its self required ; for the promise was given unto this end and purpose , that men might have a new bottom and foundation of obedience ; that of the first covenant being disannulled . hence in the following explications of the promise , this condition of obedience is expresly added . so upon its renewall unto abraham , god required that he should walk before him and be upright . this promise then , as it hath the nature of a covenant , including the grace that god would shew unto sinners in the messiah , and the obedience that he required from them , was from the the first giving of it , the foundation of the church , and the whole worship of god therein . unto this church so founded and built on this covenant , and by the means thereof the redeeming mediatory seed promised therein , were all the following promises , and the priviledges exhibited in them , given and annexed . neither hath , or ever had any individual person , any spiritual right unto , or interest in any of those promises or priviledges , whatever his outward condition were , but only by vertue of his membership in the church built on the covenant , whereunto as we said , they do all appertain . on this account the church before the dayes of abraham , though scattered up and down in the world , and subject unto many changes in its worship by the addition of new revelations , was still but one and the same ; because founded in the same covenant , and intrusted thereby in all the benefits or priviledges , that god had given or granted , or would do so at any time unto his church . in process of time , god was pleased to confine this church , as unto the ordinary visible § dispensation of his grace , unto the person and posterity of abraham . upon this restriction of the church , covenant , and promise , the jews of old mannaged a plea in their own justification against the doctrine of the lord christ and his apostles . we are the children , the seed of abraham , was their continual cry ; on the account whereof , they presumed that all the promises belonged unto them , and upon the matter unto them alone . and this their perswasion hath cast them , as we shall see , upon a woful and fatal mistake . two priviledges did god grant unto abraham upon his separation to a special interest in the old promise and covenant . first , that according to the flesh , he should be the father of the messiah ; the promised seed , who was the very life of the covenant , the fountain and cause of all the blessings contained in it . that this priviledge was temporary , having a limited season , time and end appointed unto it , the very nature of the thing it self doth demonstrate . for upon this actual exhibition in the flesh , it was to cease . in pursuit hereof , were his posterity separated from the rest of the world , and preserved a peculiar people , that through them the promised seed might be brought forth in the fulness of time , and be of them according unto the flesh , rom. . . secondly , together with this , he had also another priviledge granted unto him , namely that his faith whereby he was personally interested in the covenant should be the pattern of the faith of the church in all generations , and that none should ever come to be a member of it , or a sharer in its blessings , but by the same faith that he had fixed on the seed that was in the promise , to be brought forth from him in the world . on the account of this priviledge , he became the father of all them that do believe ; for they that are of the faith , the same are the children of abraham , gal. . . rom. . . as also heirs of the world ; rom. . . in that all that should believe throughout the world , bring thereby implanted into the covenant made with him , should become his spiritual children . answerable unto this twofold end of the separation of abraham , there was a double § seed allotted unto him . a seed according to the flesh , separated to the bringing forth of the messiah , according unto the flesh : and a seed according to the promise , that is , such as by faith should have interest in the promise , or all the elect of god. not that these two seeds were alwayes subjectively divers ; so that the seed separated to the bringing forth of the messiah in the flesh , should neither in whole or in part be also the seed according to the promise ; or on the contrary , that the seed according to the promise , should none of it , be his seed after the flesh . our apostle declares the contrary in the instances of isaac and jacob , with the remnant of israel that shall be saved , romans chap. , , . but sometimes the same seed came under divers considerations , being the seed of abraham both according to the flesh and according to the promise ; and sometimes the seed it self was divers , those according to the flesh being not of the promise , and so on the contrary . thus isaac and jacob were the seed of abraham according unto the flesh , separated unto the bringing forth of the messiah after the flesh , because they were his carnal posterity , and they were also of the seed of the promise , because by their own personal faith they were interested in the covenant of abraham their father . multitudes afterwards were of the carnal seed of abraham , and of the number of the people separated to bring forth the messiah in the flesh , and yet were not of the seed according to the promise , nor interested in the spiritual blessings of the covenant , because they did not personally believe , as our apostle declares , chap. . of this epistle . and many afterwards , who were not of the carnal seed of abraham , nor interested in the priviledge of bringing forth the messiah in the flesh , were yet designed to be made his spiritual seed by faith , that in them he might become heir of the world , and all nations of the earth be blessed in him . now it is evident , that it is the second priviledge and spiritual seed , wherein the church to whom the promises are made , is founded , and whereof it doth consist ; namely in them , who by faith are interested in the covenant of abraham , whether they be of the carnal seed or no. § and herein lay the great mistake of the jews of old , wherein they are followed by their posterity unto this day . they thought no more was needfull to interest them in the covenant of abraham , but that they were his seed according to the flesh . and they constantly pleaded the latter priviledge , as the ground and reason of the former . it is true , they were the children of abraham according to the flesh ; but on that account they can have no other priviledge than abraham had in the flesh himself . and this was , as we have shewed , that he should be set apart as a speciall channel , through whose loins god would derive the promised seed into the world . in like manner were they separated to be a peculiar people as his posterity , from amongst whom he should be so brought forth . that this separation and priviledge were to cease , when the end of it was accomplished , and the messiah exhibited , the very nature of the thing declares . for to what purpose should it be continued , when that was fully effected whereunto it was designed ? but they would extend this priviledge , and mix it with the other , contending that because they were the children of abraham according to the flesh , the whole blessing and covenant of abraham belonged unto them . but as our saviour proved that in the latter sense they were not the children of abraham , because they did not the works of abraham ; so as our apostle plainly demonstrates , rom. . . . . chapters . gal. . . chap. that those of them who had not the faith of abraham , had no interest in his blessings and covenant ; seeing therefore that their other priviledge was come to an end with all the carnal ordinances that attended it , by the actual coming of the messiah whereunto they were subservient , if they did not by faith in the promised seed attain an interest in this of the spiritual blessing , it is evident that they could on no account be considered as actuall sharers in the covenant of god. § we have seen then that abraham on the account of his faith , and not of his separation according to the flesh , was the father of all that believe , and heir of the world . and in the covenant made with him , as to that which concerns , not the bringing forth of the promised seed according to the flesh , but as unto faith therein ; and in the work of redemption to be performed thereby , lyes the foundation of the church in all ages . wheresoever this covenant is , and with whomsoever it is established , with them is the church , unto whom all the promises and priviledges of the church do belong . hence it was , that at the coming of the messiah there was not one church taken away , and another set up in the room thereof , but the church continued the same in those that were the children of abraham according to the faith . the christian church , is not another church , but the very same that was before the coming of christ , having the same faith with it , and interested in the same covenant . it is true , the former carnal priviledge of abraham and his posterity expiring on the grounds before mentioned , the ordinances of worship which were suited thereunto , did necessarily cease also . and this cast the jews into great perplexities , and proved the last tryall that god made of them . for whereas both these , namely the carnal and spiritual priviledges of abrahams covenant , had been carried on together in a mixed way for many generations , coming now to be separated , and a triall to be made ( mal. . ) who of the jews had interest in both , who in one only , those who had only the carnal priviledge of being children of abraham according to the flesh , contended for a share on that single account in the other also , that is in all the promises annexed unto the covenant . but the foundation of their plea was taken away , and the church unto which the promises belong remained with them , that were heirs of abrahams faith only . § it remains then , that the church founded in the covenant , and unto which all the promises did and do belong , abode at the coming of christ , and doth abide ever since in and among those who are the children of abraham by faith. the old church was not taken away , and a new one set up , but the same church was continued , only in those who by faith inherited the promises . great alterations indeed were then made in the outward state and condition of the church . as ( : ) the carnall priviledge of the jews in their separation to bring forth the messiah then failed , and therewith their claim on that account to be the children of abraham . ( . ) the ordinances of worship suited unto that priviledge , expired , and came to an end . ( . ) new ordinances of worship were appointed , suited unto the new light and grace granted then unto the church . ( . ) the gentiles came in to the faith of abraham together with the jews to be fellow-heirs with them in his blessing . but none of these , nor all of them together made any such alteration in the church , but that it was still one and the same . the olive tree was the same , only some branches were broken of , and others planted in ; the jews fell , and the gentiles came in their room . and this must and doth determine the difference between the jews and christians § about the promises of the old testament . they are all made unto the church . no individual person hath any interest in them , but by vertue of his membership therewith . this church is and alwayes was one and the same . with whomsoever it remains , the promises are theirs : and that not by application or analogie , but directly and properly . they belong as immediately at this day either to the jews or christians as they did of old to any . the question is , with whom is this church founded on the promised seed in the covenant . this is sion , jerusalem , israel , jacob , the temple of god. the jews plead that it is with them , because they are the children of abraham according to the flesh . christians tell them that their priviledge on this account was of another nature , and ended with the coming of the messiah . that the church unto whom all the promises belong , are only those who are heirs of abrahams faith ; believing as he did , and thereby interested in his covenant . not as though the promise made to abraham were of none effect ; for as it was made good unto his carnal seed in the exhibition of the messiah , so the spiritual priviledges of it belonged only unto those of the jews and gentiles , in whom god had graciously purposed to effect the faith of abraham . thus was , and is the church , whereunto all the promises belong , still one and the same , namely abrahams children according to the faith ; and among those promises this is one , that god will be a god unto them and their seed for ever . exercitatio vii . of the judaicall distribution of the old testament ; the originall and nature of their orall law and traditions ; the whole disproved . agreement of the jews and papists about traditions , instanced in sundry particulars . the apostle dealing with the hebrews about the revelation of the will of § god made unto their fathers ; assigns it in generall unto his speaking unto them in the prophets , v. . this speaking unto them , the present jews affirm to consist of two parts ; ( . ) that which moses and the following prophets was commanded to write for the publick use of the church : ( . ) what being delivered only by word of mouth unto moses , and continued by orall tradition untill after the last destruction of the temple , was afterwards committed unto writing . and because those who would read our exposition of this epistle , or the epistle it self with profit , had need of some insight into the opinions and traditions of the jews about these things , i shall for the sake of them that want either skill or leisure to search after them elsewhere , give a brief account of their faith , concerning the two heads of revelation mentioned ; and therein discover , both the principle , means and nature of their present apostacy and infidelity . the scripture of the old testament they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and divide it into three § parts : ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the law : ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prophets : ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the writings , by divine inspiration , which are usually called the hagiographa , or holy writings . and this distribution of the books of the old testament is in general intimated by our saviour , luke . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . all things written in the law , the prophets , and the psalms ; under which last head , all the poetical books of the scripture are contained . thus rabbi bechai in cad hackemach , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the law , ( so sometimes they call the whole volume ) is divided into three parts , the law , the prophets , and the holy writings . all comprized generally under the name of the law ; for so they say in midrash tehillim . psalm . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the psalms are the law , and the prophets are the law ; that is the whole scripture . this distribution so far as it is intimated in the words of our saviour , doth evidently arise from the nature and subject matter of the books themselves . and this was the received division of the books of the old testament , whilest the judaical church stood and continued ; but the postalmudicall doctors overlooking or neglecting the true reason of this distribution , have fancied others , taken from the different manners and degrees of revelation , by which they were given out unto the church . amongst these they make the revelation to moses the most excellent , and are very vain in coining the priviledges and preeminences it had above all others , which are elsewhere examined . in the next degree they place those which proceeded from the spirit of prophesie , which they distinguish from the inspiration of the holy ghost . yea , in the eleven degrees of divine revelation assigned by maimonides mor. nebu : par . . that by inspiration is cast into the last and lowest place . but this distinction is groundless and meerly fancied out of the various wayes , that god was pleased to use in representing things to the minds of the prophets ; when it was in them all , the inspiration of the holy ghost alone , that enabled them infallibly to declare the mind of god unto the church , pet. . . now the books thus given by the spirit of prophesie they make of two sorts ; . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the former prophets , which are all the historical books of the old testament written before the captivity , as joshua , judges , samuel , kings ; ruth only excepted : . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are all the prophetical books peculiarly so called , daniel only excepted ; that is isaiah , jeremiah , ezekiel , and the twelve minor prophets ; of the last sort , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cethubim , books written by the inspiration of the holy ghost , are the poetical books of the scripture ; psalms , job , proverbs , canticles , lamentations , with ecclesiastes , whereunto they add ruth , daniel and the historical books written after the captivity , as the chronicles , ezra , and nehemiah , which make up the canon of the old testament ; why sundry of these books should be cast into the last sort , as the story of ruth , and the prophesie of daniel , they can give no tolerable account . the other books also written after the captivity are plainly of the same nature with those which they call the former prophets ; and for that of daniel , it contains in it almost all the eminent kinds of revelation whereby themselves would distinguish the spirit of prophesie from the inspiration of the holy ghost . neither have they any reason for this distribution ; but finding the general division before mentioned to have been received in the church of old , they have disposed of the particular books into their orders , at their pleasure , casting daniel as is probable into their last order , because so many of his visions and prophesies relate unto other nations besides their own . the law or the books of moses they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the pentateuch from the number of the books ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fives , or the five parts of the law ; whereunto hierom in his epistle to paulinus , wrests those words of the apostle , cor. . . i had rather speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , five words in the church ; as if he had respect to the law of moses . these five books they divide into paraschae , or sections , whereof they read one each sabbath day in their synagogues ; genesis into twelve , exodus into eleven , leviticus into ten ; numbers into ten ; deuteronomy into ten ; which all make fifty-three ; whereby reading one each day , and two in one day , they read through the whole in the course of a year , beginning at the feast of tabernacles . and this they did of old , as james testifies , acts . . for moses of old time hath in every city them that preach him , being read in the synagogues every sabbath day . some of them make fifty four of these sections , dividing the last of genesis into two , beginning the latter at chap. . v. . constituting the following chapter in a distinct section , though it have not the usual note of them prefixed unto it , but only one single samech ; to note , as they say , its being absolutely closed or shut up , on the account of the prophesie of the coming of the messiah , chap. . whose season is unknown to them . they also divide it into lesser sections ; and those of two sorts ; open and close , which § have their distinct marks in their bibles , and many superstitious observations they have about the beginning and ending of them . of the first sort there are in gen. . of the latter . in exodus of the first sort . of the latter . in leviticus of the first sort . of the latter . in numbers of the first . of the latter . deuteronomy of the first sort . of the latter . in all . besides they observe the number of the verses at the end of every book : as also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 levit. . . is the middle letter of the law ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lev. , . the middle word ; levit. . . the middle verse ; the number of all which through the law is . moreover they divide the law , or five books of moses into . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sedarim , or distinctions ; whereof genesis contains . exodus . leviticus . numbers . deuteronomy . which kind of distinctions they also observe throughout the scripture , assigning unto joshuah . judges . samuel . kings . isaiah . jeremiah . ezekiel . the lesser prophets . psalms . job . . proverbs . ecclesiastes . canticles and lamentations are not divided ; daniel . ester . ezra and nehemiah . chronicles . besides they distribute the prophets into sections called haphters , that answer the sections which are read every sabbath day in their synagogues ; and this division of the prophets they affirm to have been made in the dayes of antiochus epiphanes , whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that wicked one , when the reading of the law was prohibited unto them . all which things are handled at large by others . having for a long season lost the promise of the spirit , and therewith all saving § spiritual knowledge of the mind and will of god in the scripture , the best of their employment about it , hath been in reference to the words and letters of it , wherein their diligence hath been of use in the preservation of the copies of it entire and free from corruption ; for after that the canon of the old testament was compleated in the dayes of ezra , and points or vowels added to the letters , to preserve the knowledge of the tongue , and facilitate the right reading and learning of it , it is incredible what industry , diligence and curiosity they have used in and about the letter of the whole scripture . the collection of their pains and observations to this purpose is called the massora or messara , consisting in criticall observations upon the words and letters of the scripture , begun to be collected of old , even it may be from the dayes of ezra , and continued untill the time of composing the talmud , with some additional observations since annexed unto it . the writers , composers and gatherers of this work they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose principal observations were gathered and published by rabbi jacob chaiim , and annexed to the venetian bibles ; whereas before the massora was written in other books innumerable . in this their critical doctrine , they give us the number of the verses of the scripture , as also how often every word is used in the whole , and with what variety , as to letters and vowels ; what is the whole number of all the letters in the bible , and how often each letter is severally used , with innumerable other useful observations ; the summ whereof is gathered by buxtorfe in his excellent treatise on that subject . and herein is the knowledge of their masters bounded ; they go not beyond the letter , but are more blind than moles in the spiritual sense of it . and thus they continue an example of the righteous judgement of god , in giving them up to the counsells of their own hearts , and an evident instance how unable the letter of the scripture is to furnish men with the saving knowledge of the will of god , who enjoy not the spirit promised in the same covenant to the church of the elect , isa . . § unto that ignorance of the mind of god in the scripture which is spread over them , they have added another prejudice against the truth , in a strange figment of an orall law , which they make equall unto , yea in many things prefer before , that which is written . the scripture becoming a lifeless letter unto them , the true understanding of the mind of god being utterly departed and hid from them , it was impossible that they should rest therein , or content themselves with what is revealed by it . for as the word whilest it is enjoyed and used according to the mind of god , and is accompanied with that spirit which is promised to lead them that believe , into all truth , is full of sweetness and life to the souls of men , a perfect rule of walking before god , and that which satiates them with wisdom and knowledge ; so when it is enjoyed meerly on an outward account as such a writing , without any dispensation of suitable light and grace , it will yield men no satisfaction , which makes them constantly turn aside to other means and wayes of knowing and serving god. this being so eminent in the jews , and the medium they have fixed on to supply that want , which they suppose to be in the scripture , but is indeed in themselves , proving to be the great engine of their hardening and obstinacy in their infidelity ; i shall first declare what it is that they intend by the orall law , and then briefly shew the absurdity and falseness of their pretensions about it ; though it must not be denyed that it is one of the most antient fables that is credited amongst any of the sons of men at this day in the world . § this orall law they affirm to be an unwritten tradition and exposition of the written law of moses , given unto him in mount sinai , and committed by him to joshua and the sanhedrim , to be by them delivered over by orall tradition unto those who should succeed them in the government of that church . it doth not appear that in the dayes of christ or his apostles , whilest the temple was standing that there was any stated opinion amongst them about this orall law ; though it is evident that not long after it began to be received by the body of the people . nay it is evident that there was no such law then acknowledged ; for the sadduces who utterly reject all the main principles of it , were then not only tolerated , but also in chief rule , one of them being high priest. that they had multiplyed many superstitious observances amongst them under the name of traditions , is most clear in the gospel ; and it doth not appear that then they knew whom to assign their original unto , and therefore indefinitely called them the traditions of the elders , or those that lived of old before them . after the destruction of their temple , when they had lost the life and spirit of that worship , which the scripture revealed , betaking themselves wholly unto their traditional figments , they began to bethink themselves how they might give countenance to their apostacy from the perfection and doctrine of the written law. for this end they began to fancy that these traditions were no less from god , than the written law it self . for when moses was forty dayes and forty nights in the mountain , they say that in the day time he wrote the law from the mouth of god , and in the night , god instructed him in the orall law , or unwritten exposition of it , which they have received by tradition from him . for when he came down from the mount , after he had read unto them the written law , as they say , he repeated to aaron and eleazer and the sanhedrim , all that secret instruction which he had received in the night from god , which it was not lawfull for him to write ; but in especial he committed the whole to joshua . joshua did the same to eleazer , as he did to his son phi●eas , after whom they give us a catalogue of several prophets that lived in the ensuing generations , all whom they employ in this service of conveying down the orall law to their successors . the high priests also they give a place unto in this work ; of whom there were eighty three from the first institution of that office , to the destruction of the temple ; joseph . lib. . cap. . from aaron to the building of solomons temple thirteen ; from thence to the captivity eighteen ; all the rest take up the troublesome time of the apostacy of their church unto the finall ruine of it ; their rulers being many because of their wickedness , as themselves observe . the last person whom they would have to preserve the orall law absolutely pure , was that simeon , whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the just , mentioned by jesus the son of syrach , chap. . and it is very observable , that the latter jews have left out simeon the son of hillel , whom their antient masters placed upon the roll of the preservers of this treasure , supposing he might be that simeon who in his old age received our saviour in his arms , when he was presented in the temple , luke . . a crime sufficient among the jews to brand him with a perpetual ignominy : neither are they alone in turning mens glory , into reproach and shame . after the destruction of the temple and city , when the evil husbandmen were slain , § and the vineyard of the lord let out to others , the kingdom given to another nation , and therewith the covenant sanctified use of the scripture , the remaining jews having lost wholly the mind of god therein , betook themselves to their traditions , and as i said before , began to fancy and contend that they came from god himself ; whereas their predecessors durst not plead any thing for them , but that they came unto them from th●m of old , that is some of the masters of preceding generations . hereupon a while after , ( as i have elsewhere shewed at large ) one of them whom they call rabbi jud● hum●si , and hakkadosh , the prince , and the holy , took upon him to gather their scattered traditions , and to cast them into form , order , and method , in writing , that they might be unto the jews a rule of life and worship for ever . the story of his work and undertaking is given us by maimonides in jad chazacha , the authors of sedar ol●●n , halicoth olam , tzemach david , and many others ; and they all agree that this their great master lived about the times of marcus antoninus two hundred years , or thereabouts after the destruction of city and temple . this collection of his they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mishne , or mishnaioth , being as is § pretended 〈◊〉 repetition of the law in an exposition of it ; indeed a farrago of all sorts of traditions , true , and false ; with a monstrous mixture of lyes , useless , foolish and wicked . the things contained in it , are by themselves referred to five heads : . the orall law received by moses on mount sinai , preserved by the means before declared : . orall constitutions of moses himself after he came down from the mount : . constitutions and orders drawn by various wayes of arguing ; ( . as rambam tells us ) out of the written law ; . the answers and decrees of the sanhedrim ; and other wise men in former ages ; . immemoriall customs , whose original being unknown are supposed to be divine . the whole is divided into six parts : noted with the initial letter of the word which § signifies the chief things treated on in it . as the first by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , z , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , zeraim , seeds ; which is divided into eleven massicktot or treatises , containing all of them seventy five chapters . the second by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , m , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , moad , or appointed feasts , which is distributed into twelve massicktot , containing in them eighty eight chapters . the third by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of women , and is distributed in seven treatises , containing seventy one chapters . the fourth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nezikim , about loss and dammage , and is divided into eight massicktot , whereof the first is divided into three parts , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first , middle , and last port or entrance , containing in them thirty chapters , whereunto forty four are added in the following parts . the fifth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , kodoshim , of sanctifications , and is divided into eleven books containing ninety chapters . the sixth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , teharoth , of purifications , in twelve books , and one hundred twenty six chapters . unto this mishnae of r. juda they annex the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tosiphot , or additions of § rabbi chaiah his scholar , expounding many passages in his masters works ; to them a more full explanation of the same doctrine of the mishnae , which they call baracetot is subjoyned , being the collection of some antitalmudicall masters . about three hundred years after the destruction of the temple r. johanan composed the hierusalem talmud , consisting in expositions , comments , and disputes upon the whole mishnae , excepting the last part about purifications . an hundred years or thereabouts after that , rabbi ase , composed the babylonian talmud , or gemara ; thirty two years they say he spent in this work , yet leaving it unfinished ; seventy one years after , it was compleated by his disciples . and the whole work of both these talmuds may be referred unto five heads : for first , they expound the text of the mishnae ; . decide questions of right and fact ; . report the disputations , traditions and constitutions of the doctors that lived between them and the writing of the mishnae ; . give allegorical monstrous expositions of the scripture , which they call midrashoth ; and . report stories of the like nature . § this at length is their orall law grown into ; and in the learning and practising of these things consists the whole religion and worship of the jews ; there being not the most absurd saying of any of their doctors in those huge heaps of folly and vanity , that they do not equall unto , nay that they are not ready to preferr before the written word ; that perfect and only guide of their church whilest god was pleased with it . in the dust of this confusion here they dwell , loving this darkness more than light , because their deeds are evil . having for many generations entertained a prejudicate imagination , that these traditional figments , amongst which their crafty masters have inserted many filthy and blasphemous fables against our lord christ , and his gospel , are of divine authority , and having utterly lost the spiritual sense of the written word , they are by it sealed up in blindness and obdurateness , and shall be so , untill the vail be taken away , when the appointed time of their deliverance shall come . a brief discovery of the falseness of this fancy of their orall law , which is the foundation of all that huge building of lyes and vanities that their talmuds are composed of , shall put an end to this discourse . § . the very story of the giving of the law at mount sinai , sufficiently discovers the folly of this imagination : this orall law the jews are ready on all occasions to prefer before that which is written : and do openly profess that without it , the other is of no use unto them . i desire then to know , whence it is that all the circumstances of the giving and teaching of the less necessary are so exactly recorded , but not one word is spoken of this orall law , either of gods revealing of it to moses , or of moses teaching of it to joshua or any others ; strange ! that so much should be recorded of every circumstance of the less principal , lifeless law , and not one word of either substance or circumstance of that which is , if these men may be believed , the very life and soul of the other . maimonides in jad chazaka tells us , there is mention made of it in exod. . . i will give ye , saith the lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a law and commandment ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he , is the written law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the orall ; when the next words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which i have written that thou mayest teach them ; the written law being on several accounts expressed by both those terms , and no other . how know they that any such law was given to moses as they pretend ? what testimony witness or record of it , was had or made at the time of its giving , or in many generations , for two thousand years afterwards . § . did their fore-fathers at any time before the captivity transgress this orall law , or did they not ? if they say they did not , but kept it , and observed it diligently , we may easily see of what importance it is , that the most strict obs●evation of it , would not preserve them from all manner of wickedness , and what an hedge it is to the written law , when notwithstanding the obedience yielded unto it , that was utterly despised and neglected ; if they shall say that law also was broken by them ; i desire to know whence it comes to pass , that whereas god by his prophets doth reprove them for all their other sins , and in particular for contempt of his written law , the statutes , ordinances and institutions of it , he no where once mentioneth this their greater guilt of despising the orall law , but there is as universall a silence concerning its transgression , as there is of its giving and institution . can we have any greater evidence of its being fictitious than this ; that whereas it is pretended that it is the main rule of their obedience to god , god did never reprove them for the transgression of it , though whilest he owned them as his church and people , he suffered none of their sins to pass by unreproved , especially not any of that importance , which this is by them pretended to be of . . moses was commanded to write the whole law that he received from god , and did so accordingly ; exod. . , . chap. . . deut. . , . where was this orall law which they say was not to be written , when moses was commanded to write the whole law that he had received of god ; and did accordingly . this new law was not then coyned , being indeed nothing but the product of their apostacy from the law which was written . . the sole ground and foundation of this orall law lyes in the imperfection of the written law. this is that which they plead , for the necessity of it ; the written law extends not to all necessary cases that occurr in religion ; many things are redundant , many wanting in it , and hereof they gather great heaps of instances ; so that they will grant that if the written law had been perfect , there had been no need of this traditional one . but whom in this matter shall we believe , a few ignorant jews , or god himself , bearing witness that his law is perfect , and requiring no more in his worship but what is in that law prescribed ? see psal. . . prov. . , . deut. . , . and this perfection of the written law , though it be perfectly destructive to their tradions , not only the karaei among themselves do earnestly contend for , but also sundry of their gemarists do acknowledge , especially when they forget their own concernments out of a desire to oppose the gospel . and to this head belong all the arguments that divines make use of to prove the perfection of the scripture , against the new talmudists in christianity . . god every where sends his people to the written law of moses , for the rule of their obedience , no where unto any kabal , deut. . . and chap. . , . chap. . . josh. . , . chap. . . chron. . . isa. . . if there be such an orall law it is one that god would not have any man to observe ; which he calls none to the obedience of , nor did ever reprove any man for its transgression . and many more arguments of the like nature may be added to prove the vanity of § this pretence . and yet this figment is the bottom of the present judaical religion and obstinacy . when the apostle wrote this epistle , their apostacy was not yet arrived at this rock of offence ; since their falling on it , they have increased their blindness , misery , and ruine . then they were contented to try their cause by what god spake to their fathers in the prophets , which kept open a door of hope , and gave some advantages for their conversion , which are now shut up and removed , untill god shall take this vail away from their faces , that they may see to the end of the things that were to be done away . by this means principally have they for many generations both shut out the § truth , and secured themselves from conviction . for what ever is taught and revealed in the scripture concerning the person , office , and work of the messiah , seeing they have that which they esteem a revelation of equall authority herewithall , teaching them a doctrine quite of another nature , and more suited unto their carnal principles and expectations , they will rather rest in any evasions , than give way to the testimony thereof . and whilest they have a firm perswasion , as they have , received by the tradition of many generations , that the written word is imperfect , but an half revelation of the mind of god , in its self unintelligible , and not to be received or understood but according to the sense of their orall law now recorded in their talmuds , what can the most plain and cogent testimonies of it avail unto their conviction ? and this hath been the fatall way and means of the grand apostacy of both churches , judaical and christian. how far that of the jews was overtaken with it , in the dayes of our lords conversation on the earth , the gospel doth abundantly declare ; and how they have brought it unto its height , we have given now some brief account . that of the roman church hath been the very same , and hath at length arrived unto almost the same issue , by the same degrees . this some of them perceiving , do not only defend the pharisaical opinion among the jews , about the orall law and succession of their traditions , as consonant to the pretensions of their own church , but also openly avow that a very great number of their several respective traditions are either the same , or that they nearly resemble one another ; as doth expresly josephus de voysin in his proaemium to the pugio fidei of raimundus martini . and because it is evident , that the same have been the way and means , whereby both the judaical and roman church have apostatized and departed from the truth , and that they are the same also whereby they maintain and defend themselves in their apostacy and refusal to return unto the truth , i shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , manifest their consent and agreement in this principle , about their traditions and authority of them , which have been the ruine of them both . first , the jews expresly contend that their orall law , their mass of traditions was § from god himself . partly they say it was delivered unto moses on mount sinai , and partly added by him from divine revelations which he afterwards received . hence the authority of it with them is no less than that of the written word , ( which hath all its authority from its divine original ) and the usefulness of it is much more . for although they cannot deny but that this and that particular tradition , that is practice , custom , or exposition of any place of scripture was first introduced , expressed , and declared , at such or such seasons , by such masters or schools amongst them , yet they will not grant that they were then first invented or found out , but only that they were then first declared out of the cabalistical abyss , wherein they were preserved from their first revelation ; as all of them agree who have written any thing about the nature , propagation , and continuance of their orall law. and this is the perswasion of the romanists about their cabal of traditions . they plead them to be all of a divine original ; partly from christ , and partly from his apostles . what ever they have added unto the written word , yea , though it be never so contrary thereunto , still they pretend that it is part of the orall law which they have received from them by living tradition ; let one convention of their doctors determine that images are to be adored , another that transubstantiation is to be believed , a third add a new creed with an equall number of articles unto the old , let one doctor advance the opinion of purgatory , another of justification by works ; all is one , these things are not then first invented , but only declared out of that unsearchable treasure of traditions , which they have in their custody . had they not inlaid this perswasion in the minds of men , they know that their whole fabrick would of its own accord have long since sunk into confusion . but they highly contend at this day , that they need no other argument to prove any thing to be of an heavenly extract and divine originall , but that themselves think so , and practise accordingly . § secondly , this orall law being thus given , the preservation of it , seeing moses is dead long ago , must be enquired after . now the jews assign a threefold depository of it . first , the whole congregation ; secondly , the sanhedrim , and thirdly , the high priest. to this end they affirm , that it was three times repeated upon the descent of moses from mount sinai , as to what of it , he had then received , and his after additions had the same promulgation . first , it was repeated by himself unto aaron ; secondly , by them both unto the elders : and thirdly , by the elders unto the whole congregation ; or as maimonides in jad chazakah , moses delivered it unto eleazar , phineas and joshuah after the death of aaron , by whom the consistory was instructed therein , who taught the people as occasion did require . what the people knew of it is uncertain , but what they did so , was quickly lost ; the consistory or great sanhedrim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they call it , the house of judgement , of seventy and one , was more faithfull in its charge . hence rab. moses in the same book , tractat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of rebells or transgressors , teacheth us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great consistory ( or house of judgement ) at jerusalem was the foundation of the orall law ; these are the pillars of doctrine , from whom statutes and judgements went forth unto all all israel . and he afterwards affirms , with what truth may be easily judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whilest this great cons●story continued , there was no dissention in israel . for not only the famous differences between hillel and shammai with their disciples , which involved all the schools , scribes and lawyers , among them , arose and were propagated whilest that cons●story continued , but also the atheistical sect of the sadduces , rose unto that height and interest , as to obtain the presidentship in the sanhedrim its self . but the high priests are those whom they fix upon as the principal conservators of this orall law. to this end they give us catalogues of them from first to last , that by their uninterrupted succession , we we may be secured of the incorrupt preservation of their original traditions . only it may here be added by the way ; that they bind not themselves precisely in all their religious observances unto this oral law whereunto they assign a divine original ; but ascribe an authority unto the sanhedrim and the high priest , to constitute things of themselves in the worship of god besides and beyond the word . for whatever they pretend of their orall law , when they come unto particular instances they would fain educe the constitutions of it , from some word , or letter or manner of interpretation of the scripture its self . but those constitutions of the consistory and wisemen they ascribe unto their own authority . some of these are recounted by maimonides in his preface unto jad chazaka ; as the reading of the book or roll of esther with fasting ; lights on the feast of dedication ; the fast on the seventh of ab. or july ; various mixtures , and washings of hands ; things plainly of that nature which our lord jesus condemned amongst them . and it is observable how he frees them from transgressing that precept , deut. . . thou shalt not add unto this word , by this constitution . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for , saith he , they say not that the holy blessed god hath commanded these things , that there should be such mixtures , that the book of esther should be read with fasting ; for if they should say so , they should add to the law ; but thus we speak , such and such a prophet or the consistory , commanded and appointed , that the book of esther should be read with fasting to celebrate the glory of the holy blessed god in our deliverance , and so of the rest . it seems then they may add what they will of their own , so they entitle not the name of god to their inventions ; by which means they have set themselves at liberty to multiply superstitious observations at their pleasure , which they had actually done in the dayes of our saviour , and thereby made the law of god of none effect . in all these things are they followed and imitated by the romanists . in the same manner do they lay up the stock of their traditions . in general they make the church the repository of them , although they do not so distinctly explain the way and means whereby they were committed thereunto as the jews do . unto the sanhedrim , councils are succeeded in the same office. but their nature , work , authority , assistance , and use , are so variously disputed amongst them , that nothing of certainty from them , or by them singly considered is to be obtained . it is the high priest , or pope that is the principal conservator of this sacred treasury of traditions ; upon their succession doth the certainty of them depend . and whilest there is a pope at rome , the knowledge of the new orall law will not fail , as the old one did not whilest the jews had an high priest , though in the pursuit of it they crucified the messiah , and continue to reject him unto this day . besides , like the jews , they content not themselves with what they pretend to be of antient tradition , but assume a power of making new constitutions in the things of god ; whereby they would have us to think they do not violate the prohibitions of adding , because they ascribe them not unto the word of god , but to the authority of the present church . thus far therefore they are fully agreed . thirdly , the jews in favour and unto the honour of these traditions , affirm that the § written word without them is imperfect , and not to be understood , but as it is interpreted by them . this they are constant unto , and earnestly contend for . aben ezra in his preface to the law , discourseth at large of five several wayes of the interpretation of it , but concludes at last that the whole written law of moses is founded on the orall ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and this is a sign unto us , that the law of moses is founded on the orall law , which is the joy of our hearts ; so apt are they to rejoyce in a thing of nought . to the same purpose are the words of another famous master amongst them ; rabbi bechai in cad . hakkemach . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the orall law is the foundation of the written , nor can the written law be expounded but by the oral . by this being the foundation of the written law , they intend that the sense of it , is so enwrapped and contained therein , that without the explications thereof it cannot be understood . and to this end manasse one of their late masters , expresly disputes that in many things it is defective , and in some things redundant , so that it is not able to give us a full and clear direction in the things of god , without their traditional explications ; and in the confirmation of his opinion , he instanceth in sundry precepts and prohibitions , that he would prove so obscure , as that no obedience can be yielded unto them in a due manner without the help of the cabala ; which because for the most part his exceptions from them are childish cavils , and have been answered by others , shall be here passed over . this they are arrived unto ; this is the common perswasion of them all , and we shall yet hear , what farther progress they have made . and herein are they imitated by their successors . their orall law also is made by them the foundation of the written . as those hereticks of old , who having got some sophistical cavils about , evil , where ever they met with any one not of their mind , they presently fell upon him with their vnde malu●n ; whence had evil its original ; so thinking to bring them to the acknowledgement of two supream principles of things , a good one , and a bad one . thus for the most part the first question of a romanist is , how do you know the scriptures to be the word of god ? and then the next word is , the cabala , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , orall law , tradition , these are the foundation of it ; and in their progress they fail not to assert two principles both borrowed from the jews . first , that the scripture is imperfect , and doth not give us a full and compleat account of all things that are to be believed or practised , that god may be glorified , and our own souls saved . secondly , that what is delivered therein can no way be rightly and truly understood , but by the help of those traditions which they have in their custody . but although these are good usefull inventions , and they are men that want not ability to find out what is conducing unto their own advantage , yet they cannot be allowed the credit of being their first authors , seeing they are expresly borrowed of the jews . § fourthly , when these two laws , the law of god , and their own , do come in competition , the jews many of them do expresly prefer that of their own invention before the other , and that both as to certainty , and use . hence they make it the foundation of their church , and the only safe means to preserve the truth . so are we informed by isaac corbulensis in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . do not think , saith he , that the written law is the foundation ; for the foundation is the orall law ; for by that law was the covenant made , as it is written , according to these words do i make a covenant with thee . exod. . . ( where he takes his argument from that expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wresting foolishly , as they do all , his orall law from those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie nothing but according to , nor are any other words intended , but those delivered to moses and written by him . ) and these , he adds , are the treasures of the holy blessed god ; for he knew that israel should be carried captive among other people , and that the nations would transcribe their books , and therefore would not commit their secret law to writing . it seems these things were left them in secret tradition , because god was not willing that any besides themselves , should know his mind and will ; but they have at last shewed themselves more full of benignity towards mankind , than they would allow god to be , in as much as they have committed this secret law to writing . and to this purpose is their confession in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the golden altar ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it is impossible for us to stand , or abide , upon the foundation of our holy law , which is the written law ; unless it be by the orall law which is the exposition thereof . wherein they not only declare their judgements concerning their traditions , but also express the reason of their obstinate adherence unto them ; which is that without it , they cannot maintain themselves in their present judaism . and so indeed is the case with them ; innumerable testimonies of the scriptures rising up directly against their infidelity , they were not able to keep their station , but by an horrible corrupting of them through their traditions . on this account it is a common thing with them in the advise they give unto their disciples , to prefer the study of the talmud , before the study of the scripture , and the sayings of their wise men before the sayings of the prophets ; and plainly express an utter disregard of the written word , any farther than as they suppose the sense of it explained in their orall law. neither are they here forsaken by their associates . the principal design of all the books which have been lately published by the romanists , and they have not been a few ; hath been to prove the certainty and sufficiency of their traditions in matters of their faith and worship , above that of the written word . § fifthly , there are some few remaining among the eastern jews , who reject all this story concerning the orall law , and professedly adhere unto the written word only . these the masters of their present religion and perswasion do by common consent brand as hereticks : calling them scripturists , or scripturarians , or biblists , the very name of reproach wherewith the romanists stigmatize all those who reject their traditions . these are their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is biblists or scripturarians : and every where they term them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereticks , and endeavour to prove them guilty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of heresie in the highest degree . some of them would have them to be the offspring of the old sadducees , to deny the resurrection , and the world to come , as men care not much usually what they impute unto those whom they esteem hereticks . but the falsity hereof is notorious , and so acknowledged by others , and confuted by the writings of the karaeans themselves . yea the author of cosri affirms that they are more studious in the law than the rabbins ; and that their reasons were more weighty than theirs , and lead more towards the naked sense of the scripture . but this is that which they charge upon them , namely that rejecting the sure rule of their traditions , they run into singular , expositions of the law , and so divided it , and made many laws of it , having no certain means of agreement among themselves . so saith rabbi jehuda levita the author of the fore-mentioned cosri , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the karaeans multiply laws according to their own opinion , which he inveighs against them for , after he had commended them . and the same is objected against them by maimonides on pirke aboth . as though it were not known , that the greatest part of their talmud , the sacred treasury of their orall law , is taken up with differences and disputes of their masters among themselves , with a multitude of various opinions , and contradictory conceptions about their traditions . thus deal the romanists also which their adversaries , this they charge them withall ; they are hereticks , biblists , and by adhering to the scripture alone , have no certainty among themselves , but run into diversities of opinions , as having deserted the unerring rule of their cabala ; when the world is filled with the noise of their own conflicts , notwithstanding the pretended relief which they have thereby . it remains that we consider how these traditions come to be communicated unto others , out of the secret store-house wherein originally they were deposited . this as i have elsewhere , and partly before declared , was by their being committed unto writing by rabbi juda hakkadosh , whose collections , with their expositions in their talmud , do give us a perfect account , if we may believe them , of that secret law which came down unto them by orall tradition from moses . and something like hereunto is by the romanists pretended . many of their traditions they say , are recorded in the rescripts of popes , decrees of councils , and constitutions of the canon law , and the like sacred means of the declaration of the orall instructions of our lord jesus christ and his apostles . but herein the jews deal with us far more ingeniously than they . they tell us plainly , that now their whole orall law is written , and that they have no reserve of authentick traditions not yet declared . so that where austin sayes of his adversaries nescit habere praeter scripturas legitimas & propheticas , judaeos quasdam traditiones suas quas non scriptas habent , sed memoriter tenent , & alter in alterum loquendo transfundit , quam deuterosin vocant ; either he knew not of the mishnae , that was then written , or this opinion of secret traditions , was continued , untill the finishing and promulgation of the babilonical talmud , which was sundry years after his death . but here the romanists fail us ; for although they have given us heaps upon heaps of their traditions , by the means afore mentioned , yet they plead that they have still an inexhaustible treasure of them , laid up in their church stores , and breast of their holy father , to be drawn forth at all times as occasion shall require . and thus have we taken a brief prospect of the consent of both the apostatical churches , in that principle which hath been the means of their apostasie , and is the great engine whereby they are rendered incurable therein . exercitatio viii . the first dissertation concerning the messiah , proving him to be promised of old. principles presupposed in the apostles discourse in his epistle to the hebrews . first , a messiah promised from the foundation of the world. of the evil that is in the world. of sin and punishment . original and entrance of them . ignorance of mankind about them . the sin and fall of adam . their consequents . jews opinion about the sin of adam . also of the curse , and corruption of nature . their sense of both at large evinced . god not unjust if all mankind had perished in this condition . instance of the sin and punishment of angels . differences between the sin of angels and man. angels lost , mankind relieved . evidences of that deliverance . how attainable . not by men themselves . not by angels . nor the law. that proved against the jews . their fable of the law made before the world , with the occasion of it . the patriarchs saved before the giving of the law. observation of the moral precepts of the law no means of relief , nor the sacrifices of it . the new covenant . god the author of it . how to be accomplished . the first promise of it , gen. . . discussed . sense of the jews upon it ; manifested : examined . promise of a deliverer , the foundation of all religion in the world. the promise renewed unto abraham , gen. . , , . nature of it as given unto him . testified unto and confirmed , gen. . . numb . . , . job . . opened ; with sundry other places . end of the separation of the posterity of abraham unto ● peculiar people and church . this deliverer the messiah . denotation of the word . the person who . wee proceed now unto our principal intendment in all these discourses ; which is the consideration and discussion of those great principles , as of all religion in general , so of the christian in particular , which the ap●stle supposeth as the foundation of his whole treaty with the hebrews , and which § are the basis that he stands upon , in the management of his whole design . for in all discourses that are paraenetical , as this epistle for the most part is , there are alwayes some principles taken for granted , which give life and efficacy unto the exhortations in them , and whereinto they are resolved . for as to perswade men unto particul●rs in faith , opinion or practice , without a previous conviction of such general principles of truth , as from which the perswasions used do naturally flow and arise , is a thing weak and inefficacious ; so to be exercised in the demonstration of the principles themselves , when the especial end aimed , is to perswade , would bring confusion into all discourse . wherefore although our apostle do assert and confirm those dogmata and articles of truth , which he dealt with the hebrews in a way of perswasion to embrace ; yet he supposeth and takes for granted those more general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or first maxims , which are the foundation both of the doctrines and exhortations insisted on ; as all skill in teaching doth require . and these are those which now we aim to draw forth and consider ; being these that follow . first , that there was a messiah , or saviour of mankind from sin and punishment , promised upon and from the first entrance of sin into the world , in whom all acceptable worship of god was founded , and in whom all the religion of the sons of men was to center . secondly , that this messiah long before promised , was now actually exhibited in the world , and had finished the work committed unto him , when the apostle wrote this epistle . thirdly , that jesus of nazareth was this messiah , and that what he had done and suffered , was the work and duty promised of old concerning him . there is not a line in the epistle to the hebrews , that doth not virtually begin and end in these principles ; not an assertion , not a doctrine , not an exhortation , that is not built on this triple foundation . they are also the great verities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the christian profession or religion . a sincere endeavour therefore in their explanation and vindication , especially in these dayes , wherein as on the one hand , there are various thoughts of heart , about the jews , their present condition and expectation , so on the other , there are many who are ready with a presumptuous boldness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to call in question the fundamentals of all religion , may not be unacceptable . now the first of these principles , is at this day by several vain imaginations obscured by the jews , to their utter loss of all benefit by it , and hath been so for many generations , although it were the life and soul of the religion of their fore-fathers , as shall be demonstrated ; and the two latter are by them expresly denyed , and maliciously contended against . here then we shall fix ; and confirm these principles in the order wherein we have laid them down ; declaring on every one of them , the conceptions and perswasions of the jews concerning the promised messiah , removing in the close their objections against the faith of christians in this matter , in a peculiar exercitation to that purpose . and the confirmation , and vindication of the first of these principles , is that which our present discourse is designed unto . besides the testimony of god himself in his word , we have a concurrent suffrage § from the whole creation , that man in the beginning was formed , as in the image , so in the favour of god , and unto his glory . and as he was not liable unto any evil which is the effect of gods displeasure , nor defective in any good , necessary to preserve him in the condition wherein he was made , so he was destitute of nothing that was any way requisite to carry him on unto that farther enjoyment of god whereunto he was designed . gen. . v. , . ecclesiast . . v. . for god being infinitely good , wise , righteous , and powerfull , creating man to know , love , honour , and enjoy him , and thereby to glorifie those holy properties of his nature , which exerted themselves in his creation , ( which that he did , the nature of those intellectual perfections wherewith he endowed him , doth undeniably evince ) it was utterly impossible that either he should not delight in the work of his own hands , the effect of his own wisdom and power , or not furnish him with those faculties and abilities by which he might answer the ends of his creation . to suppose a failure in any of these , is contrary to the prime dictates of reason . for infinite wisdom can do nothing in vain , nothing not perfectly suited unto the end whereunto it is designed ; neither can infinite goodness allow of any defect in ought that proceedeth from it . gen. . v. . god saw every thing that he had made , and behold it was very good. hence many philosophers saw and granted , that the first cause in the production of all things , did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceed by such a certain reason and way , as that every thing might both in its self and with reference unto its own especial end , and also in relation unto the vniverse , have its proper rectitude and goodness , sufficient unto its station and condition . this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the scripture calls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ephes. . v. . the counsel of the will of god ; expressing a contemporation of absolute soveraignty , and infinite wisdom . and these uncontroulable notions of nature or reason , cast men of old into their entanglements about the original of evil. for this they plainly saw , that it must be accidental and occasional , but where to fix that occasion they knew not . those who to extricate themselves out of this difficulty , fancied two supream principles , or causes , the one author of all good , the other of all evil , were ever exploded as persons bidding defiance unto all principles of reason whereby we are distinguished from the beasts that perish . this i say men generally discerned , that evil , wherein it now lyes , could not have entred into the world , without a disturbance of that harmony , wherein all things at the beginning were constituted by infinite wisdom and goodness , and some interruption of that dependance on god , from whence it did proceed . the very first apprehensions of the nature of god , and the condition of the vniverse declare , that man was formed free from sin , which is his voluntary subduction of himself from under the government of his maker , and free from trouble , which is the effect of his displeasure on that subduction or deviation , in which two , the whole nature of evil consisteth ; so that it must have some other original . furthermore , in this first effort of immense power did god glorifie himself , as in the § wisdom and goodness wherewith it was accompanied , so also in that righteousness whereby as the supream rector and governour of all , he allotted unto his rational creatures , the law of their obedience , annexing a reward thereunto in a mixture of justice and bounty . for , that obedience should be rewarded is of justice , but that such a reward should be proposed unto the temporary obedience of a creature , as is the eternal enjoyment of god , was of meer grace and bounty . and that things should have continued in the state and condition wherein they were created , i mean as unto mankind , supposing an accomplishment of the obedience prescribed unto them , is manifest from the very first notions we have of the nature of god ; for we do no sooner conceive that he is , but withall we assent that he is the rewarder of them that diligently seek him , heb. . . which is essential unto him , and inseparable from his nature as the soveraign ruler of the works of his hands . and thus was the continuance , of this blessed state of the creation of all things provided for ; and laid in a tendency unto farther glory ; being absolutely exclusive of any distance between god and man , besides that which is natural , necessary , and infinite , from their beings . there was no sin on the one side , nor dissavour on the other . and this secured the order of the vniverse . for what should cause any confusion there , whilest the law , of its creation was observed , which could not be transgressed by brute and inanimate creatures . § that this estate of things hath been altered from time immemorial , that there is a corrupt spring of sin and disorder in the nature of man ; that the whole world lieth in ignorance , darkness , evil and confusion ; that there is an alienation and displeasure between god and mankind ; god revealing his wrath and judgements from heaven , whence at first nothing might be expected but fruits of goodness , and pledges of love ; and man naturally dreading the presence of god , and trembling at the effects of it , which at first was his life , joy and refreshment , reason it self with prudent observation will discover , it hath done so , unto many contemplative men of old . the whole creation groans out this complaint , as the apostle witnesseth . rom. . v. , . and god makes it manifest in his judgements every day ; chap. . v. . that things were not made at first in that state and condition wherein now they are , that they came not thus immediately from the hand of infinite wisdom and goodness , is easily discernable . god made not man to be at a perpetual quarrell with him , nor to fill the world with tokens of his displeasure because of sin . this men saw of old by the light of nature ; but what it should be that opened the flood-gates unto all that evil and sin which they saw and observed in the world , they could not tell . the springs of it indeed they searched after , but with more vanity and disappointment , than those who sought for the heads of nilus . the evils they saw were catholick and unlimited ; and therefore not to be assigned unto particular causes , and of any generall one , proportioned unto their production , they were utterly ignorant . and this ignorance filled all their wisdom and science with fatal mistakes ; and rendered the best of their discoveries , but meer uncertain conjectures . yea , the poets who followed the confused rumours of old traditions , about things whose original was occasional and accidental , give us a better shadow of truth , than the philosophers , who would reduce them unto general rules of reason , which they would no way answer ▪ post ignem aethereâ domo subductum , macies & nova febrium terris incubuit cohors : semotique prius tarda necessitas lethi corripuit gradum : horat. car. lib. . od. . is a better allusion to the original of sin and punishment , than all the disputations of the philosophers will afford us . § but that which they could not attain unto , and which because they could not attain unto , they wandered in all their apprehensions about god and themselves , without certainty or consistency , we are clearly acquainted withall by divine revelation . the summ of it is briefly proposed by the apostle ; rom. . v. . by one man sin entered into the world , and death by sin. sin and death are comprehensive of all that is evil in any kind in the world . all that is morally so , is sin ; all that is poenally so , is death . the entrance of both into the world , was by the sin of one man , that is adam the common father of us all . this the philosophers knew not , and therefore knew nothing clearly of the condition of mankind in relation unto god. but two things doth the scripture teach us concerning this entrance of evil into the world . first , the punishment that was threatned unto , and inflicted on the disobedience of adam . whatever there is of disorder , darkness or confusion in the nature of things here below , whatever is uncertain , irregular , horrid , unequal , destructive in the vniverse , what ever is poenal unto man , or may be so in this life , or unto eternity , what ever the wrath of the holy righteous god revealing its self from heaven , hath brought , or shall ever bring on the works of his hands , are to be referred unto this head . other original of them can no man assign . secondly , the moral corruption of the nature of man , the spring of all sin , the other head of evil proceeded hence also . for by this means , that which before was good and upright , is become an inexhaustible treasure of sin : and this was the state of things in the world , immediately upon the fall and sin of adam . now the work which we assign unto the messiah , is the deliverance of mankind from this state and condition . upon the supposition and revelation of this entran●e of sin , and the evil that ensued thereon , is the whole doctrine of his office founded , as shall afterwards more largely be declared . and because we contend against the jews , that he wa● promised and exhibited for a relief in the wisdom , grace , and righteousness of god against this sin and misery of mankind , as our apostle also expresly proveth , chap. . of his epistle unto them , this being denyed by them , as that which would overthrow all their fond imaginations about his person and office , we must consider what is their sense and apprehension about these things , with what may be thence educed for their own conviction , and then confirm the truth of our assertion from those testimonies of scripture which themselves own and receive . the first effect and consequent of the sin of adam was the punishment wherewith it § was attended . what is written hereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the scripture , the jews neither can , nor do deny . death was in the commination given to deter him from his transgression . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gen. . . dying thou shalt dye . neither can it be reasonably pretended to be singly death unto his own person which is intended in that expression . the event sufficiently evinceth the contrary . what ever is , or might be evil unto himself and his whole posterity , with the residue of the creation , so far as he , or they might be any way concerned therein , hath grown out of this commination . and this is sufficiently manifested in the first execution of it , gen. . , , , . the malediction was but the execution of the commination . it was not consistent with the justice of god to increase the penalty , after the sin was committed . the threatning therefore was the rule and measure of the curse . but this is here extended by god himself , not only to all the miseries of man , ( adam and his whole posterity ) in this life , in labour , disappointment , sweat and sorrow , with death under , and by vertue of the curse , but to the whole earth also , and consequently unto those superiour regions and orbs of heaven , by whose influence , the earth is as it were governed and disposed unto the use of man. hos. . v. , . it may be yet farther enquired , what was to be the duration and continuance of the punishment to be inflicted in the pursuit of this commination and malediction . now there is not any thing in the least to intimate that it should have a term prefixed unto it , wherein it should expire ; or that it should not be commensurate unto the existence or being of the sinner . god layes the curse on man , and there he leaves him , and that for ever ▪ a miserable life he was to spend , and then to dye under the curse of god , without hopes of emerging into a better condition . about his subsistence after this life , we have no controversie with the jews . they all acknowledge the immortality of the soul ; for the sect of the sadducees is long since extinct ; neither are they followed by the karaeans in their atheistical opinions , as hath been declared . some of them indeed encline unto the pythagorean metempsuchosis , but all acknowledge the souls perpetuity . supposing then adam to dye poenally under the curse of god , as without extraordinary relief he must have done , the righteousness and truth of god being engaged for the execution of the threatning against him , i desire to know what should have been the state and condition of his soul ? doth either revelation or reason intimate that he should not have continued for ever under the same penalty and curse , in a state of death , or separation from god ? and if he should have done so , then was death eternal in the commination . this is that which with respect unto the present effects in this life , and the punishment due to sin , is termed by our apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thess. . v. . the wrath to come , from whence the messiah is the deliverer . nor will the jews themselves contend that the guilt of any sin respects only temporal punishment . the event of sin unto themselves they take to be that only , imagining their observation of the law of moses , such as it is , to be a sufficient expiation of punishment eternal . but unto all strangers from the law , all that have not a relief provided , they make every sin mortal ; and adam , as i suppose had not the priviledge of the present jews to observe moses law. wherefore they all agree , that by his repentance he delivered himself from death eternal , which if it were not due unto his sin he could not do ; for no man can by any means escape that , whereof he is in no danger . and this repentance of his , they affirm to have been attended with severe discipline and self maceration , intimating the greatness of his sin , and the difficulty of his escape from the punishment due thereunto . so rabbi eliezer in pirke aboth . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; on the first day of the week adam entred into the waters of the upper gihon , until the waters came unto his neck ; and he afflicted himself seven weeks , untill his body became like a sieve ; and adam said before the holy blessed god , lord of the whole world , let my sins i pray thee be done away from me , and accept of my repentance , that all ages may know that there is repentance , and that thou wilt receive them that repent and turn unto thee . hence also they tell us , that upon the pardon of his sin , he sang a song of praise unto the lord on the sabbath day , which is mentioned in the targum on the song of solomon , chap. . v. . as one of the songs in reference whereunto that of solomon is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the song of songs , or the most excellent of them . and although indeed that expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dying thou shalt dye , according to the propriety of the hebrew tongue , denotes only the certainty and vehemency of the death threatned , in which case it useth reduplications ; yet some of them have not been averse to apprehend , a twofold death , of the body , and of the soul , to be intimated in that expression ; as fagius on the place well observes . body and soul they say both sinned , and therefore both were to be punished . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if the flesh s●n without the spirit , why is the soul punished ? is it one thing that sins , and another that is punished ? or rather is it not thus , that both sin together ; and so both are justly punished together . § thus is the condition of the sin and punishment of our first parents themselves , acknowledged by them . and the same is that of their posterity . what was threatned unto , what was inflicted upon those who first sinned , they are all liable and obnoxious unto . are they not all as subject unto death , as was adam himself ? are the miseries of man in his labour , or the sorrows of women in childbearing taken away ? is the earth its self freed from the effects of the curse ? do they not dye who never sinned after the similitude of adams transgression ? the jews themselves grant that all death is poenal . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; there is no death without sin ; no punishment or correction without iniquity : it is the saying of r. ame in the talmud , tractat . sabbat . cited in sepher ikharim , lib. . cap. . and this principle m●imonides carries so high , as to deny all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , correction of love , affirming none to be of that mind , but some gaeonims deceived by the sect of muatzali . more nebuch . p. . cap. . and they who dye poenally under the curse , abide in no other estate than that mentioned . they acknowledge also the remainder of the curse on the earth its self on the same account . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the whole world , sayes one of their masters , was not created but for man ; and therefore after man sinned , it came short of its first perfection . but these things being of some use for their conviction , as also to discover the perverse obstinacy of some of their later masters , we may a little more particularly take them along with us . § first , they acknowledge that adam was a common head unto all mankind . so saith manasse ben. israel from their principles . cum itaque esset adam futurus caput & principium humanae naturae , necesse erat illi a deo conferri omnem perfectionem & scientiam : de fragilitate ; pag. . whereas adam was to be the head and principle of humane nature , it was necessary that god should endow him with all perfection and knowledge . and this perfection of his knowledge aben ezra on gen. . proves from gods bringing all creatures unto him to , give them names according to their nature . and the same author again in his discourse de termino vitae . aben ezra inquit nominibus propriis in sacra scriptura non praefigi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he demonstrativum , quod tamen in voce adam fit , gen. . . ratio est quia in adamo notantur omnes ejus posteri , & universa species humana designatur . aben ezra sayes , that he hajedia is not prefixed unto proper names in the scripture ; only it is so unto the word adam , gen. . v. . and the reason is , because in adam all his posterity , the whole race of mankind is denoted and signified . now this could not be , but by vertue of some divine constitution . for , naturally adam could have no other relation to his posterity than every other man hath unto his own . and this was no other but that covenant which god made with all mankind in him ; whose promises and threatnings , rewards and punishments , must therefore equally respect them with him . wherefore , secondly , they grant that on this account , his sin was imputed unto all his posterity . that is some of them do so , and those the most sober of them . so rabbi menahem rakanatensis in sec. bereshith . &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it is no wonder why the sin of adam and eve was engraven and sealed with the signet of the king to be propagated unto all following generations ; for in the day that adam was created all things were finished , so that he was the perfection and complement of the whole workmanship of this world . therefore when he sinned the whole world sinned , whose sin we hear and suffer , which is not so in the sin of his posterity . to be sealed with the signet of the king , is their expression of gods constitution . and these words are very consonant to those of our apostle , rom. . . as by one man sin entered into the world , and death by sin , so death passed upon all men , for that , or because in him all have sinned . to the same purpose speaks the targum on eccles. . v. . in the copies followed by the jayan and london bibles ; ( for so the words are not in those of buxtorf , nor the biblia regia ) god made the first man upright and innocent before him , but the serpent and eve seduced him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and gave cause why the day of death should come on him and all the inhabitants of the earth . and we can have no more authentick testimony of the apprehensions of their antient doctors , than what their targums afford us . and therefore joseph albo in scher itharim expresly concludes lib. . chap. . that all the punishments relating unto adam and eve for their first sin belong unto all mankind . and whereas they fancy that some persons spent their dayes without actual sin ; at least any such as should deserve death , they charge their death on the guilt of the sin of adam . so the targum on the last chapter of ruth ; and hobed begat jesse , who was called nachash , and there was no iniquity , or corruption in him for which he should be delivered into the h●nd of the angel of death to take his soul from him ; and he lived man● dayes , untill the counsell that the serpent gave to eve , abode before the lord ; and upon that couns●ll were all the inhabitants of the earth made guilty of death , and upon the a●●●unt of that sin dyed jesse the righteous . lud. capellus in his annotations on john . hath an observation on this passage in the targum , not unworthy consideration . the j●ws call jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which differs little from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and so he may be here intended ; for he may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both because he was prefigured by the brazen serpent , and because the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same by gematry , or in their numeral letters ; a great occasion amongst them to change the names of persons and things . and this they might have from some tradition which they understood not . the like testimony we have in siphre ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rabbi jose the galilean said , go forth and learn the merit of messiah the king , and the reward of that righteous one above the first adam , who had only negative precepts given unto him which he transgressed ; behold how many deaths befell him and his generations , and the generations of his generations , unto the end of all generations . answerable unto that of the apostle , rom. . . therefore as by the offense of one , judgement came upon all men unto condemnation , even so by the righteousness of one , the free gift came upon all men unto the justification of life . and this punishment of the sin of adam and eve they grant to have been so terrible , that they say , that in the day they were cast out of paradise god lamented over them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . even as adam and eve when they were judged and cast out of the garden of eden , and the lord of the world lamented over them . targum , on lamenta , chap. . v. . and to shew also that the whole creation was made subject unto vanity upon the sin of our first parents , m●ses h●dd●rshan in bereschit rabba on gen. . v. . informs us , that eve gave of the fruit of the tree which she took unto all the beasts of the field , and birds of the air , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only , ( which they interpret the phaenix ) excepted . the truth indeed in these expressions is clouded with fables and trifles ; but th●y who are offended at them may do w●ll to direct us unto judaical writers that are free from such follies ; and yet on th●se things do innumerable poor souls venture their eternal condition , in an opposition to the blessed gospel of the glorious god , the later masters i acknowledge are in this whole matter lubricous and uncertain ; § and th●y have been so in especial manner ever since they began to understand the plea of christians for the necessity of satisfaction to be made by the sufferings of the messiah from the doctrine of the fall and sin of man. hence abarbinel in his commentary on isa. . expresly argues against those sufferings of the messiah , from the non-necessity of them with reference unto the sin of adam . they contend also some of them that it was not so sorely revenged , as we plead it to have been . ask an heretick ( a christian ) saith lipman in his nizzachon , how it can enter into their hearts to think that god should use so great severity against the sin of adam , that he should hold him bound for so small a matter , namely , for the eating of an apple , that he should destroy him in this world , and that to come , and that n●t him only but all his posterity . but the blind pharisee disputes not so much against us as against god himself . who was it that denounced death in case he so transgressed ? who was it that pronounc●d him miserable , and the world accursed on the account thereof ? are we to blame if the jews are not pleased with the wayes of god ? besides although to eat an apple be in its self but a small thing , yet to disobey the command of the great god , is no such small matter as the jew supposeth ; especially that command which set boundaries unto that excellent condition , wherein adam in the right of all his posterity was placed . but these exceptions owe their original unto a discovery of the tendency of that truth , which otherwise as we have shewed they are convinced of ; and which we have sufficiently cleared from the scripture . § the second consequent of the first sin of man , is the morall corrupti●n of nature , the spring of all that evil of actual sin that is in the world . and herein we have ● full consent from the jews , delivered after their manner , both in the tar●ums , talmuds , and private writings of their principal masters . for an evil concupiscence i● the heart of man from his very conception they generally acknowledge . the name they give unto it , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figmentum malum ; the evil figment of the heart ; properly enough , from gen. . v. . and god saw that the wickedness of man was great in the earth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and th●● 〈◊〉 whole figment of the thoughts , or computation of his heart , was only evil , eve●● 〈◊〉 . hence have they taken their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a more proper name than that used by christian divines of originale peccatum . and it is a ludicrous ignorance in some of the late rabbins , who profess themselves to deny original sin , as doth the author of the questions and objections , published by brenius , and others of them , and yet in t●e mean time grant this evil figment in all mankind , which was not in ad●m in his innocency . and hereunto they oppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that good concupis●ence , whi●h they fancy to come on every one at the age of thirteen years , when he becomes ●i●●us praecepti , or liable unto the commands of god. the ●argumis●s term it in the cha●d●e tongue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same purpose . and it is mentioned by them , psal. . . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the evil figment say not i have ruled over him ; instead of the enem● ; for it is the chief enemy of men . twice also it is mentioned in the targum of ps●●m . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restrain the evil figment , and it shall ●e acc●unted b●f●re god as a sacrifice . doubtless none more acceptable ; and to the same purpose the words are also v. . and in psalm . . that thy foot stumble not at the evil figment which is like a stone . that is , that it seduce thee not , that it cause thee not to offend , to stumble and fall into sin . see james . . and psalm . v. . they call it absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the figment , or evil fomes , of the heart . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the figment of their heart is made thick or hard as with fatness ; an expression not unusual in the scripture to set out impenitency and security in sinning : isa. . . and in isa. . v. . they mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the thought of lust , or of the figment ; which is that conceiving of it , mentioned by james , chap. . ▪ for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the inward evil thoughts of the heart , or the first motion of sin . moreover they do not unfitly describe it by other property ; as eccles. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the evil figment or concupiscence which is like unto a great king ; namely because of its power ; on which account in the new testament it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to raign as a king , because of the subjection unto it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the lusts or concupiscence of the heart , rom. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or to have dominion . v. . which is to the same purpose with that of the targumist ; evil concupiscence is like a great king. and this testimony we have given unto this moral corruption of nature in the targums , the most antient records of the judaical apprehensions about these things , that are now extant , or have been so for many ages . § the talmudists have expressed the same thoughts about this inbred and indwelling sin ; and to set forth their conceptions about it , they have given it several names not unsuited unto those descriptions of it , which are given us by the holy ghost in the new testament . as , first , they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , malum evil ; a name as they say given by god himself ; gen. . . hence is that observation of r. moses haddarshan , from r. jose in bereshith rabba ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sad , or dark is that mass against which he that made it gives testimony that it is evil ; and our masters affirm that nought is that plant , which he that planted it witnesseth to be evil. and in answer hereunto it is termed in the new testament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that sin , that evil thing that dwelleth in us : rom. . secondly , they say , that moses calleth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , praeputium , or uncircumcision , deut. . . and therefore in tract . sand. cap. . to the question , when an infant may be made partaker of the world to come , ka. nachman the son of isaac answereth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , presently after he is circumcised ; circumcision being admitted of old , as the sign of the taking away by grace of the natural evil figment of the heart . and in answer hereunto , it is called by our apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or vncircumcision ; col. . . thirdly , they say , david calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an vnclean thing . this they draw from psalm . v. . by the rule of contraries , a great guide in their expositions . create in me a clean heart o god ; whence it appears that the heart of its self is unclean . and the apostle gives it us under the same name and notion , thes. . v. . cor. . v. . fourthly , solomon as they suppose calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enemy or hater , prov. . v. . how properly they gather this name from that place , ipsi viderint ; this i know that to the same purpose it is called in the new testament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enmity , or hatred ; rom. . . and all the effects of enmity , or actings of an enemy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are ascribed unto it , pet. . . fifthly , isaiah calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the offence , or stumbling block , isa. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . see james chap. . v. , . the cause of our stumbling and falling . sixthly , ezekiel calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a stone , chap. . v. . the reason of this appellation is commonly known ; neither doth any allusion better set out the nature of it from its effects . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an hard and impenitent heart , rom. . v. . seventhly , joel calls it , as they say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that hidden thing , chap. . . for so they interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place ; whereby they seem to intend that darkness and deceitfulness , which are often ascribed unto it , in the new testament . and these names they largely comment upon . now though i shall not justifie their deduction of them , from the places mentioned , which yet some of them are proper enough unto their purpose ; yet , as was said , the names themselves seem not unsuitable unto that description of it which we have in the new testament . besides they speak elsewhere to the same purpose . in neve shalom lib. . cap. . they term it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the defilement of the serpent ; see cor. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from eccles. . v. . an old and foolish king ; so is that place interpreted in midrash coheleth . and this as we observed before answers what we are taught in the new testament , concerning the reign and dominion of sin ; as also the name given it by the apostle , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the old man ; both being comprised in that expression , an old and foolish king , though the text be wrested by them in their usual manner . and they give a tolerable reason in the same place , of this appellation of the old man ; because say they , it is joyned unto a man in his infancy , continuing with him unto his old age ; but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the new man , or good concupiscence comes not on our nature untill the age of thirteen years ; so the midrash , feeling in the dark after that supply of of grace , which is so clearly revealed in the gospel . and in tractat. sandrim . fol. . they ask this question ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from what time doth the evil concupiscence bear rule in a man ? from the time of his birth , or from the time of his forming in the womb ? rabbi answered from the time of his conception and forming in the womb. and this kimchi , on psalm . illustrates by a similitude , not altogether impertinent . as , saith he , he that sows a bitter berry , that bitterness becomes naturall unto the tree and fruit that grows thereon . and this concupiscence which is in the heart of man from his conception , they acknowledge to have proceeded originally from the sin of our first parents , for if it were implanted in him at his creation , it cannot be avoided but that god himself must be assigned as the principal efficient cause of all moral evil. unto this purpose speaks their late master in his preface to his book de fragilitate . haec vitiositas , saith he , ex primorum parentum profecta crimine contagioque , invasit utramque animae rationalis facultatem , mentem , qua apprehendimus , & voluntatem qua appetimus ; this vitiosity and contagion proceeding from the sin of our first parents , hath invaded both the faculties of our rational souls , both the vnderstanding and the will. and for the continuance of this evil , or its abode in us , they express it in bereshith rabba ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so long as the righteous live they wage war with their concupiscence . and they variously set forth the growth of it , where it is not corrected by grace . at first they say , it is like a spiders thread , but at last like a cartrope ; from isa. . v. . and chap. . v. . and again , in the beginning it is like a stranger , then as a ghest , but lastly as the master of the house ; see james . , . and according to their wonted manner on gen. . v. . where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the masculine gender is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the foeminine , they observe : in bereshith rabba : sec. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at first it is like a woman , but afterwards it waxeth strong like a man. § more testimonies of this nature , from the writings that are of authority amongst them , might be produced , but that these are sufficient unto our purpose . that we aim at , is to evidence their conviction of that manifold misery which came upon mankind , on the entrance of sin into the world . and two things we have produced their suffrage and consent unto . first , the change of the primitive condition of man , by his defection from the law of his creation . this made him obnoxious in his whole person and all his concernments to the displeasure and curse of god , to all the evil which in this world he feels , or fears in another ; to death temporal and eternal . and hence did all the disorder which is in the vniverse arise . all this we have found them freely testifying unto . and this must be acknowledged by all men , who will not brutishly deny what their own consciences dictate unto them , and which the condition of the whole lower world proclaims , or irrationally ascribe such things unto god , as are utterly inconsistent with his wisdom , goodness , righteousness , and holiness . and , secondly , we have manifested their acknowledgement , that a principle of sin , or moral evil , hath invaded the nature of man ; or that from the sin of our first parents , there is an evil concupiscence in the heart of every man , continually and incessantly inclining the soul unto operations suitable unto it ; that is unto all moral evil whatever . from both these it unavoidably follows , on the first notions of the righteousness , holiness , veracity , and faithfulness of god , that mankind in this estate and condition , can justly expect nothing , but a confluence of evil in this world , and at the close of their pilgrimage , to perish with a ruine commensurate unto their existence . for god having in wisdom and righteousness , as the soveraign lord of his creature , given them a law , good , just , and equal , and having appointed the penalty of death and his everlasting displeasure therein unto the transgression thereof ; and withall having sufficiently promulgated both law and penalty , ( all which things we have before demonstrated ) the transgression prohibited actually ensuing , god himself being judge , it remains that all this constitution of a law , and threatning of a penalty was vain and ludricous , as satan in the serpent pretended , or that mankind is rendered absolutely miserable and cursed , and that for ever . now which of these is to be concluded , divine revelation in the scripture , reason , and the event of things , will readily determine . § that god without the least impeachment of his righteousness or goodness might have left all mankind remediless in this condition , is manifest , both from what hath been discoursed concerning the means whereby they were brought into it , and his dealing with angels on the like occasion . the condition wherein man was created , was morally good and upright ; the state wherein he was placed outwardly happy and blessed ; the law given unto him , just and equall , the reward proposed unto him , glorious and sure , and his defection from this condition voluntary . what shall we say then , is god unjust who inflicteth vengeance ? god forbid . the execution of a righteous sentence , upon the voluntary transgression of a law just and equal , hath no unrighteousness in it . and this was the summ of what god did in this matter , as to the misery that came on mankind . and who should judge him , if he left him for ever to eat of the fruit of his own wayes , and to be filled with his own devices ? he had before , as expressed his power and wisdom , so satisfied his goodness and bounty in his creation , with his endowments , and enjoyments according unto the law thereof ; and what could man look for farther at his hands ? hence adam when his eyes were opened to see the nature of evil in that actual sense which he had in his conscience of the guilt that he had contracted , had not the least expectation of relief or mercy . and the folly of the course which he took in hiding himself , argues sufficiently both his present amazement , and that he knew of nothing better to betake himself unto . therefore doth he give that account of the result of his thoughts , as unto the relation that was between god and him , and what only he now looked for from him , i heard thy voice , and was afraid . neither would any revelation that god had then made of himself , either by the works of his power and wisdom , or by any inbred impressions on the souls of men concreated with them , give encouragement unto them that had sinned against him to expect relief . besides he had dealt thus with angels . upon their first sin , he spared them not , but at once without hope of recovery cast them under the chains of darkness to be kept unto the final judgement of the last day . this our apostle discourseth unto the hebrews ; chap. . now god dealt not unsuitably unto any of the excellencies of his nature , when he left the apostatizing angels to perish without remedy unto eternity . had he dealt so also with apostatizing mankind , who were drawn into a conspiracy against him by the head of the defection , his wayes had been holy and righteous . yet doth not this great instance of gods dealing with angels absolutely conclude his § leaving of mankind remediless in his misery also . he might justly do so , but thence it doth not follow that necessarily he must so do . and although the chief , and indeed only reason of his extending grace and mercy unto men , and not unto angels , was his own soveraign will and pleasure , concerning which who can say unto him , what doest thou ? yet there was such a difference between these two sorts of original transgresso●s , as may manifest a condecency or suitableness unto his righteousness and goodness in his various proceeding with them . for there are sundry things that put an aggravation on the rebellion of angels above that of man ; and some that render their ruine less destructive unto the glory of the universe , than that of mankind would have been . for , first , the angels were created in an estate and condition , much superiour unto , and more excellent than that of man ; and so likewise were their present or actual enjoyments far above his , though they also were admirable and blessed . the place of their first habitation which they left , jude . was the highest heavens , the most glorious receptacle of created beings ; in opposition whereunto they are said to be cast into the lowest hell , pet. . . whereas man was placed in the earth , which although then beautifull and excellently suited to his condition ; yet was every way inferiour unto the glory and lustre of the other , which god so had garnished by his spirit , job . . and which for its curious excellency is called the work of his fingers , psalm . . and in these different places of their habitation , secondly , their several employments also did greatly differ ; the work of angels was immediately to attend the throne of god , to minister before him , and to give glory unto him , and to execute the commands of his providence in the government of the works of his hands ; psal. . v. . dan. . v. . ezek. . , , . heb. . . revel . . . the highest pitch of honour that a meer creature can be exalted unto . man during his natural life was to be employed in tilling and dressing of the ground , gen. . . a labour that would have been easie , usefull , and suitable unto his condition , but yet in honour , advantage , and satisfaction , unspeakably beneath the duty of the others . thirdly , their enjoyments also greatly differed . for the angels enjoyed the immediate glorious presence of god , without any external created resemblances of it ; when man was kept at a greater distance , and not admitted unto such immediate communion with god , or enjoyment of his glorious presence . now all these , and the like considerations , although on the one side they do not in the least extenuate or excuse the sin and crime of man in his apostasie , yet they greatly aggravate the wickedness , ingratitude and pride of the angels . moreover , they differed in their intellectual perfections , whereby they were enabled to discern the excellencies , and to know the mind of god. for although man had all that light , knowledge and wisdom concreated with him , and so naturall unto him , which were any way needfull to enable him unto a right and due performance of the obedience required of him , in the observance whereof he should have been brought unto the enjoyment of god ; yet it came far short of that excellency of understanding , and that piercing wisdom which was in those spiritual beings , which they were endowed withall to fit them for that near contemplation of the glory of god whereunto they were admitted , and that ready apprehension of his mind which they were to observe . and as these were in themselves , and ought to have been improved by themselves , as blessed means of preserving them in their obedience , so being despised and neglected they were a great aggravation of the wickedness of their apostasy . there was likewise ( fifthly ) a difference in the manner of their defection . man was circumvented by the craft and policy of the angels , who were made before him , and sinned before him . and this , although he was furnished with an ability and power to have rejected and overcome , yet it had that influence into his sin and fall , that the holy ghost affirms that our first parents were seduced , or deceived , tim. . . cor. . . and therefore calls sathan their murderer , john . . but the angels had nothing without them to excite , provoke , or lay snares for them ; but of their own voluntary choice , and meer motion of their own mind , in the exercise of that freedom of their wills which was bestowed on them for their own honour and advantage in their obedience , left their stations , and set up themselves in a way of opposition unto their creator , who had exalted them above their companions , newly brought out of the same nothing with themselves , into a condition of the highest created glory imaginable . again ( sixthly ) although the condition of mankind being to be propagated by naturall generation from one common stock , made it necessary that our first parents should have a greater trust reposed in them , by reason of their representation of their whole posterity in that covenant wherein they stood before god , than any angel could have , seeing they stood every one , only in his own name , and for himself ; yet they were but two persons that actually sinned at first , and those one after another , one seduced by another ; whereas the angels in multitudes inconceivable , by a joint conspiracy at the same instant combined together against the authority and law of their creator ; and as it should seem appointed one among themselves for the head of their apostasie . now although , as was said , none of those things can , or do in the least extenuate the sin of man , which was the product of inconceivable infidelity and ingratitude , yet they contain such aggravations of the sin of angels , as may evidence a condecency unto divine wisdom and goodness , in passing them by in their sin and misery unto eternity , and yet giving relief unto mankind . lastly , we may add unto what hath been spoken the concernment of the glory of god in the vniverse . for if man had been left for ever without relief , the whole race or kind of creatures , partakers of humane nature , had been utterly lost ; nothing of that kind could ever have come unto the enjoyment of god , nor could god have ever been glorified by them in a way of thankfulness and praise , which yet was the end why he made that sort of creatures . for the whole race of them as to the event would have been meer objects of wrath and displeasure . but in the fall of angels , they were only a certain number of individuals , that sinned , the whole kind was not lost as to the first end of their creation . angelical nature was preserved in its orderly dependance on god , in those millions that kept their obedience , and primitive condition thereon , which is continued unto them with a superaddition of glory and honour , as shall be elsewhere declared . god then having made himself two families unto his praise , amongst whom he would dwell , that above of angels , and this below of mankind , had sinning man , which was the whole creation participating in humane nature , been utterly cast off , one family had been lost for ever , though so great a remnant of the other was preserved . wherefore , as we shall afterwards see , it seemed good unto his infinite wisdom , as to preserve that portion of his superiour family which sinned not , so to recover a portion of that below , and to make them up into one family in one new head , his son jesus christ , in whom he hath now actually gathered into one , all things that are in heaven and earth unto his praise and glory , ephes. . . it appears then that no certain conclusion can hence be drawn , that man is left remediless in his sin and misery , because angels are so ; seeing that although the whole cause of the difference made is to be referred unto the soveraign will , wisdom and pleasure of god , yet there is that appearing unto reason , which manifests a suitableness unto his excellencies in the distinction to be put between them . § there is then no necessary reason inducing us to believe , that god hath left all mankind to perish in their sin and misery under the curse without any provision of a remedy ; yea , there are on the other side evidences many and certain , that there is a way provided for their recovery . for , first , the glorious properties of the nature of god whose manifestation and exaltation in all the works that outwardly are of him , he designeth , do require that there should be salvation for sinners . even this matter of the salvation of sinners conduceth , yea is necessary unto the manifestation of some of those divine excellencies , wherein no small part of the glory of god doth consist . god had in the creation of all things glorified his greatness , power , wisdom and goodness . his soveraignty , righteousness , and holiness , he had in like manner revealed in that holy law which he had prescribed unto angels and men for the rule of their obedience , and in the assignation of their reward . upon the sin of angels and men , he had made known his severity and vindictive justice , in the curse and punishment inflicted on them . but there were yet remaining undiscovered in the abysse of his eternal essence , grace , and pardoning mercy , which in none of his works had as yet exerted themselves , or manifested their glory . and in case no remedy be provided for mankind under the evils mentioned , and their utter ruine , as they must have perished accordingly , so those glorious properties of the nature of god , all wayes of exerting their proper and peculiar acts being secluded , all objects of them removed , could not have been equally glorified with his other holy attributes . the creatures know nothing in god , but as it manifested in its effects . his essence in its self dwells in light inaccessible . had never any stood in need of grace or mercy , or doing so , had never been made partakers of them , it could not have been known that there was that kind of goodness in his nature , which yet it is his design principally to glorifie himself in . the necessity therefore of the manifestation of these properties of god , his goodness , grace , mercy , and readiness to forgive , which can only be exercised about sinners , and that in their relief and salvation from sin and misery do require that the deliverance enquired after be admitted and justly expected . and this expectation is so much the more just and firmly grounded in that there is nothing in himself which the lord more requireth our conformity unto himself in , than in this condescension , goodness , grace , and readiness to forgive , which manifests how dear the glory of them is unto him . secondly , to what end shall we conceive the providence and patience of god to be exercised towards the race of mankind , for so long a season in the earth ? we see what is the general issue and event of the continuance of mankind in the world ; god saw it and complained of it long ago , gen. . v. , . shall we now think that god hath no other design in his patience towards mankind for so many generations , but meerly to suffer them all , and every one without exception , to sin against him , dishonour him , provoke him , that so he may at length everlastingly destroy them ? that this indeed is the event with many , with the most , through their own perverse wickedness , blindness , and love of the pleasures of sin , cannot be denyed . but to suppose that god hath no other design at all , but meerly by his patience to forbear them awhile in their folly , and then to avenge himself upon them , is unsuitable unto his wisdom and goodness . it cannot be then , but that he would long since have cut off the whole race , if there were no way for them to be delivered out of this perishing condition . and although this way what ever it be , is not effectual towards all , yet for their sakes towards whom , through the grace of god it is , and shall be so , is the patience of god exercised towards the whole race of mankind , and their being is continued in this world . other reason of this dispensation of divine wisdom and goodness can none be assigned . thirdly , that there is a way of diliverance for mankind , the event hath manifested in two remarkable and undeniable instances . first , in that sundry persons who were as others by nature children of wrath , and under the curse , have obtained an undoubted and infallible interest in the love and favour of god , and this testimony that they pleased him . what were the assurances they had hereof , i shall not now debate . but i take it now for granted , which may be farther confirmed as occasion shall require , that some persons in all generations , have enjoyed the friendship , love and favour of god ; which they could never have done , unless there had been some way for their deliverance out of the state of sin and misery before described . for therein every man upon a just account will find himself in the state of adam , who when he heard the voice of god was afraid . secondly , god hath been pleased to require from men a revenue of glory by a way of worship prescribed unto them after the entrance of sin . this he hath not done unto the angels that sinned ; nor could it have been done in a consistency with righteousness unto men without a supposition of a possibility of deliverance from under his wrath. for in every prescription of duty , god proposeth himself as a rewarder , which he is only unto them that please him ; and to please god without the deliverance enquired after is impossible . besides that god is actually glorified in the world , by the way of worship required on this supposition , shall be elsewhere declared , and arguments added in full measure to confirm our assertion . deliverance then from this condition may on just grounds be expected ; and how it might be effected , is our next enquiry . § the great relief enquired after , must be brought about by men themselves , or by some other for them . what they can do themselves herein we may be quickly satisfied about . the nature of the evils under which they suffer , and the event of things in the world sufficiently discover the disability of men to be their own deliverers . besides , who should contrive the way of it , for them ? one single person , more , or all ? how easily the impossibility of it might be demonstrated on any of these suppositions , is too manifest to be insisted on . the evils suffered under , are of two sorts , both vniversal and eternal . the first is that of punishment , inflicted from the righteousness of god. there are but two wayes possible ( setting aside the consideration of what shall be afterwards fixed on ) whereby mankind , or any individual person amongst them , may obtain deliverance from this evil : and the first is , that god without any further consideration should remit it , and exempt the creation from under it . but although this way may seem possible unto some , it is indeed utterly otherwise . did not the sentence of it proceed from his righteousness , and the essential rectitude of his nature ▪ did he not engage his truth and faithfulness , that it should be inflicted ? and doth not his holiness and justice require that so it should be ? what should become o● his glory , what would he do unto his great name , if now without any cause or reason he should contrary unto all these engagements of his holy perfections , wholly ren●● and take it off ? nay , this would plainly justifie the se●pent in his calumny , that what ever he pretended , yet indeed that no execution of his threatning would ever ens●● . how also can it be supposed that any of his future c●mminations should have a just weight upon the souls of men ; if that first great and fundamental one sh●uld be frustrated and evacuated ? or what authority would be left unto his law , when he himself should dissolve the sanction of it ? besides if god should do thus , which reason , revelation , and the event of things do manifest that he neither would nor c●u●d , ( for he cannot deny himself ) this would have been his work , and not an acquisition of men themselves , which we are now enquiring , after . so that this way of deliverance , as it is but imaginary , so it is here of no consideration . there is no other way then for man , if he will not perish eternally under the punishment due unto his apostasie and rebellion , but secondly to find out some way of commutation , or making a recompence for the evil of sin unto the law and righteousness of god. but herein his utter insufficiency quickly manifests it self . what ever he is , or hath , or can pretend any interest in , lyes no less under the curse than he doth himself . and that which is under the curse can contribute nothing unto its removall . that which is in its whole being obnoxious unto the greatest punishment , can have nothing wherewithall to make commutation for it . for that must first be accepted in , and for its self , which can either make attonement , or be received for any other in exchange . and this is the condition of man , and of every individuall of mankind , and will be so to eternity , unless relief arise from another place . it is farther also evident , that all the endeavours of men must needs be unspeakably disproportionate unto the effect and end aimed at , from the concernment of the other parts of the creation in the curse against sin . what can they do to restore the vniverse unto its first glory and beauty ? how can they reduce the creation unto its original harmony ? wherewith shall they recompence the great god for the defacing of so great a portion of that impress of his glory and goodness that he had enstamped on it ? in a word , they who from their first date unto their utmost period are alwayes under the punishment , can do nothing for the total removall of it . the experience also of five thousand years hath sufficiently evinced , how insufficient man is to be a saviour unto himself . all the various and uncertain motions of adam's posterity in religion , from the extremity of atheism unto that of sacrificing themselves and one another have been destined in vain , towards this end. neither can any of them to this day , find out a better , or more likely way for them to thrive in , than those wherewith their progenitors deluded themselves . and in the issue of all we see , that as to what man hath been able of himself to do towards his own deliverance , both himself and the whole world , are continued in the same state wherein they were upon the first entrance of sin cumulated as it were with another world of confusion , disorder , mischief and misery . there is also another head of the misery of man , and that is the corrupt spring of moral evil that is in his nature . this also is vniversal and endless . it mixeth its self with all , and every thing , that man doth , or can do , as a moral agent , and that alwayes , and for ever , gen. . v. . it is then impossible that it should have an end , unless it do either destroy , or spend its self . but seeing it will do neither of these , ever sinning ; which man cannot but be , is not the way to disentangle himself from sin . if then any deliverance be ever obtained for mankind , it must be by some other § not involved in the same misery with themselves . this must either be god himself or good angels . other rational agents there are none . if we look to the latter , we must suppose them to undertake this work either by the appointment of god , or upon their own accord , without his previous command or direction . the latter cannot be supposed . they knew too much of the majesty , holiness , and terror of the great god to venture on an interposition of themselves upon his counsels and wayes , uncommanded . to do so would have been a sinfull dissolution of the law of their creation . so much also they might discern of the work its self , as to stifle unto eternity , every thought of engaging themselves into it . besides they knew the will of god , by what they saw come to pass . they saw his justice and holiness glorified in the evils which he had brought upon the world . that he would not for ever satisfie himself in that glory , they knew not . and what was man unto them , that they should busie themselves to retrive him from that condition whereinto he had cast himself by sin , finding him glorified therein , in conformity unto whose will their happiness and perfection doth consist ? as remote as men are from thoughts of recovering fallen angells , so far were they contriving the recovery of man. but it may be said , the god himself might design them to work out the salvation and deliverance enquired after , as was before supposed . but this makes god , and not them to be the saviour , and them only the instruments in the accomplishment of his work . neither yet hath he done so , nor were they meet so to be employed . what ever is purely poenall in the misery of man is an effect of the righteous judgement of god. this , as we have manifested could be no otherwise diverted from him , but by the undergoing of it , by some other in his stead . and two things are required in him , or them that should so undergoe it . first , that they were not themselves obnoxious unto it , either personally , or upon the first common account : should they be so , they ought to look to their own concernment in the first place . secondly , that they were such , as that the benefit of their vndergoing that penalty , might according to the rules of justice redound unto them , for whom , and in whose stead they underwent it ; otherwise they would suffer in vain . now although the angels might answer the first of these in their personal immunity from obnoxiousness unto the curse , yet the latter they were unsuited for . they had no relation unto mankind , but only that they were the workmanship of the same creator . but this is not sufficient to warrant such a substitution . had angels been to be delivered , their redemption must have been wrought in the angelical nature , as the apostle declares , heb. . v. . but what justice is it that man should sin , and angels suffer ? or from whence should it arise that from their suffering it should be righteous , that he should go free ? by what notions of god could we have been instructed in the wisdom and righteousness of such a proceeding ? add hereunto , that this god hath not done , and we may safely conclude , that it became him not so to do . but what need all this enquiry ? the jews with whom we principally have to do § in this matter , plead constantly , that god hath appointed unto men , at least unto themselves , a way and means of delivery out of this condition . and this is , by the observation of moses's law. by this they say , they are justified in the sight of god , and have deliverance from all wrath due unto sin . this they trusted in of old ; rom. . v. . this they continue to make their refuge at this day . spiritualis liberatio solummodo dependet ab observatione legis quam deus in monte sinai promulgavit . spiritual deliverance dependeth solely on the observation of the law which god promulgated on mount sinai , saith the author of the answers unto certain questions proposed to the jews , quest. . published by brenius , who in his reply hath betrayed unto them the most important doctrines of the christian religion . but this is their perswasion . the giving of this law unto them , they suppose to have freed them utterly from every thing in the condition before described , so far as they will acknowledge it to concern any of the posterity of adam . and whereas they cannot deny but that they sometimes sin against the moral precepts of this law , and so stand in need of help against their helper , they fix in this case upon a double relief . the first is of their own personal repentance ; and the other the sacrifices that are appointed in the law. but whereas they now are , and have been for many generations , deprived of the priviledge as they esteem it of offering sacrifices according to the law , they hope that their own repentance with their death , which they pray that it may be expiatory , will be sufficient to obtain for them the forgiveness of sin . only they say this might better and more easie be effected , if they might enjoy the benefit of sacrifices . so saith the forementioned jew , whose discourse is published by brenius . quamvis jam nulla sint sacrificia , quae media erant ad tanto facilius impetrandam remissionem peccatorum , eadem tamen per poenitentiam & resipiscentiam impetratur : and again , hodie victimas offere non possumus destituti mediis ad hoc necessariis , quae quando obtinebimus , tum remissio illa tanto facilior reddetur . respon . ad quaest. septim . if they cannot obtain the use of sacrifices , yet the matter may be effected by their repentance ; only it were much easier to do it by sacrifices . and they seem to long for them principally on this account , that by them they may free themselves from somewhat of discipline and penance which now their consciences enforce them unto : but this , as all other articles of their creed which are properly judaical , is feigned by them to suit their present condition and interest . for where do they find that their sacrifices , especially that which they most trust in , namely , that on the feast of expiation , lev. . was ever designed for this end , to enable them the more easily to obtain the remission of sins by another means which they use ? for it is said directly , that the sacrifice on that day did expiate their sin , and make attonement for it , that they might not dye ; and not that it did help them in procuring pardon another way . but this is now taken from them , and what shall they do ? why rather than they will look or come to him , who was represented in that sacrifice , and on whose account alone it had all its efficacy , they will find out a new way of doing that which their sacrifices were appointed unto ; and this they must do , or openly acknowledge that they all perish eternally . i shall not insist long on the casting down of this imagination , all the foundations of it being long ago demolished by our apostle in his epistles , especially those to the romans , galatians , and the hebrews themselves . and this he hath not done meerly by a new revelation of the mind and will of god , but upon the principles , and by the testimonies of the old testament its self ; as will afterwards more fully appear . only because it is here set up in competition with that blessed and all-sufficient remedy against sin and the curse , which god indeed hath provided : i shall briefly remove it out of our way , and that by manifesting that it is neither in its self suited unto that end , nor was ever of god designed thereunto . § that all mankind was cast into the condition we have described by and upon the the sin of adam , we have before sufficiently confirmed . other just reason , or occasion of it , no man can assign . it hath been also evinced that god would , and consequently did prepare a remedy for them , or a way of deliverance to be proposed unto them . if this were only the law of moses and the observance thereof , as the jews pretend , i desire to know what became of them , what was their estate and condition who lived and dyed before the giving of that law ? not only the patriarchs before the flood , who some of them had this testimony , that they pleased god , and one of whom was taken alive into heaven , but abraham also himself who received the promises , must on this supposition be excluded from a participation in the deliverance enquired after . for they observed not the law of moses . what they dream about the making of their law before the foundation of the world , and the study of god therein , and that night and day , by day in the written law , and by night in the oral cabal , is not to be mentioned where matters of importance unto the souls of men are under consideration . but yet i may add by the way , that neither this , nor the like monstrous figments are invented or broached by them , without some especial design , in the eighth chapter of the proverbs , there is mention of the wisdom of god , and such a description given of it , as allows not an essential property of his nature to be thereby intended . this is there said to be with god before the foundation of the world his delight and companion . whence it appears that nothing but the eternal word , wisdom and son of god can possibly be intended thereby . to avoid this testimony given unto his eternal subsistence , the jews first invented this fable , that the law was created before the world , and that the wisdom of it , was that which god conversed with , and delighted in . and i have often wondered at the censure of a learned christian annotator upon the place ; haec , saith he , de ea sapientia quae in lege apparet exponunt hebraei ; & sane ei , si non soli at praecipue haec attributa conveniunt , contrary to the faith of the church in all ages . it is true on v. . and those that follow , he affirms they may be expounded by that of philo de coloniis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but whether this platonical declaration of the nature , and work of the word of god , employed by him as an instrument in the making and government of the world , would have been accepted in the primitive church , when this place was vexed by the arians , and studiously vindicated by the orthodox fathers , i much question . but to return ; if the law and the observance of it , be the only remedy provided of god against the sin and misery of man , the only means of reconciliation with him , all that dyed before the giving of it , must perish , and that eternally . but the contrary appears from this very consideration , and is undeniably proved by our apostle in the instance of abraham , gal. . v. . for he received the promise , and was taken into covenant with god four hundred and thirty years before the giving of the law. and that covenant conveyed unto him the love and favour of god , with deliverance from sin and the curse , as themselves will not deny . there was therefore a remedy in this case provided long before the giving of the law on mount sinai ; and therefore the law was not given unto that purpose , but for other ends at large declared by our apostle . either then they must grant that all the patriarchs , and he in especiall of whom they boast perished eternally , or else that there was a means of deliverance provided before the giving of the law , and consequently that the law was not given for that end. the first they will not do , nor can without an absolute renunciation of their own sacred writings , wherein none have obtained a larger testimony that they pleased god than they . the latter therefore followeth undeniably . if they shall say they had a way of deliverance , but god provided another afterwards , as this would be spoken without warrant or authority from the scripture , so i desire to know both what that way was , and why it was rejected . of gods appointment it was , and effectual it was unto them that embraced it , and why it should be laid aside who can declare ? again , as was before observed , there are two parts of the law ; the moral precepts § of it , and the instituted worship appointed in it . unto this latter part do the sacrifices of it belong . but neither of these are sufficient unto the end proposed , nor jointly can they attain it . two things are evidently necessary from what hath been discoursed , unto the deliverance enquired after . first , that man be reconciled unto god , by the removal of the curse , and the wrath due unto him for his apostacy . secondly , that his nature be freed from that principle of sin and enmity against god , ( the evil figment ) that it is tainted , yea , possessed withall . and neither of these can be effected by the law , or either part of it . for , first , the moral precepts of it are the same with those that were written in the heart of man by nature , or the law of his creation which he transgressed in his first rebellion . and he must be delivered from that guilt before any new obedience can be accepted of him . his old debt must be satisfied for , before he can treat for a new reward , which inseparably follows all acceptable obedience . but this the precepts of the law take no notice of , nor direct unto any way for its removal ; only supposing the doing of it by some other means , it requires exact obedience in them that come to god thereby . hence our apostle concludes , that it could not give life , but was weak and insufficient in its self unto any such purpose . besides secondly , it could not absolutely preserve men in its own observation ; for it required that obedience which never any sinner did or could in all things perform ; as the scriptures of the old testament abundantly manifest . for they tell us , there is is no man that sinneth not , kings . v. . chron. . v. . that , if the lord should mark iniquity no man could stand , psal. . v. . and that , if he enter into judgement ( according to the law ) no man living can be justified in his sight , psal. . v. . to this purpose see the excellent discourse , and invincible reasonings of our apostle , rom. chap. . & . this the holy men of old confessed , this the scripture bears testimony unto , and this experience confirmes , seeing every sin , and transgression of that law was put under a curse , deut. . v. . where then , there is no man that sinneth not , and every sin is put under the curse , the law in the preceptive part of it can be no means of delivery from the one or other , but is rather a certain means of increasing and aggravating of them both . neither is there any testimony given concerning any one under the old testament that he was any other way justified before god , but by faith and the pardon of sins , which are not of the works of the law. see gen. . v. . psal. . v. , . of noah indeed it is said , that he was upright , and perfect in his generation ; that is sincere in his obedience , and free from the open wickedness of the age wherein he lived . but as this was before the giving of the law by moses , so the ground of his freedom and deliverance is added to be the gracious love and favour of god. this the jews themselves confess in bereshith rabba : sect. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . even noah himself who was left of them was not every way as he should be , but that he found grace or favour in the eyes of the lord. and to the same purpose they speak concerning abraham himself elsewhere . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou findest that abraham our father inherited not this world and the world to come any otherwise than by faith ; as it is said he believed god. this part therefore of the law , is plainly convinced to be insufficient to deliver sinners from an antecedent guilt , and curse due thereunto . § it remains then that the sacrifices of the law must yield the relief enquired after , or we are still at a loss in this matter . and these the jews would willingly place their chief confidence in ; they did so of old . since indeed they have been driven from their observation ; they have betaken themselves unto other helps , that they might not appear to be utterly hopeless . but they sufficiently manifest their great reserve against the accusation of their consciences to be in them , by the ludicrous wayes of representing , or rather counterfeiting of them that they have invented . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a man ; and among the rabbins a cock also . hence ben vzziel renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ezion geber . the name of a city , deut. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the city of a cock. and isa. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by hierom , gallus gallinaceus . granting therefore that the punishment of geber is required unto attonement and reconciliation , and that some such thing was signified in their sacrifices , they do each one for himself , torture , slay , and offer a cock on the day of expiation to make attonement for their sins , and that unto the devil . the rites of that diabolical solemnity are declared at large by buxtorfius in his synagog . judaic . cap. . but yet as this folly manifests that they can find no rest in their consciences without their sacrifices , so it gives them not at all what they seek after . and therefore being driven from all other hopes they trust at length unto their own death , for in life they have no hope ; making this one of their constant prayers , let my death be the expiation of all sins . but this is the curse , and so no means to avoid it . omitting therefore these horrid follies of men under despair , an effect of that wrath which is come upon them unto the uttermost , the thing its self may be considered . that the sacrifices of moses's law in and by themselves , should be a means to deliver men from the guilt of sin , and to reconcile them unto god , is contrary to the light of nature , their own proper use , and express testimonies of the old testament . for first , can any man think it reasonable that the blood of bulls and goats should of its self make an expiation of the sin of the souls of men , reconcile them to god the judge of all , and impart unto them an everlasting righteousness ? our apostle declares the manifest impossibility hereof , heb. . v. . they must have very mean and low thoughts of god , his holiness , justice , truth , of the demerit of sin , of heaven and hell , who think them all to depend on the blood of a calf or a goat . the sacrifices of them indeed might by gods appointment represent that to the minds of men which is effectuall unto the whole end of appeasing gods justice , and of obtaining his favour ; but that they should themselves effect it , is unsuitable unto all the apprehensions which are imbred in the heart of man , either concerning the nature of god , or the guilt of sin. secondly , their primitive and proper use , doth manifest the same . for they were to be frequently repeated , and in all the repetitions of them , there was still new mention made of sin . they could not therefore by themselves take it away ; for if they could , they would not have been reiterated . it is apparent therefore that their use was to represent and bring to remembrance that which did perfectly take away sin . for a perfect work may be often remembred , but it need not , it cannot be often done . for being done for such an end , and that end being obtained it cannot be done again . the sacrifices therefore were never appointed , never used to take away sin , which they did not , but to represent that which did so effectually . besides , there were some sins that men may be guilty of whom god will not utterly reject , for which there was no sacrifice appointed in the law of moses : as was the case with david , psal. . v. . which makes it undeniable that there was some other way of attonement besides them and beyond them , as our apostle declares , acts . v. , . thirdly , the scripture expresly rejects all the sacrifices of the law , when they are trusted in for any such end and purpose , which sufficiently demonstrates that they were never appointed thereunto . see psal. v. , , . psal. . v. , , , , , . isa. . v. , , . chap. . v. . amos. . , . micha . v. , , . and other places innumerable . add unto what hath been spoken , that during the observation of the whole law § of moses , whilest it was in force by the appointment of god himself , he still directed those who sought for acceptance with him , unto a new covenant of grace , whole benefits by faith they were then made partakers of , and whole nature was afterwards more fully to be declared . see jerem. . v. , , , . with the inferences of our apostle thereon , heb. . , . and this plainly everts the whole foundation of the jews expectation of justification before god on the account of the law of moses given on mount sinai . for to what purpose should god call them from resting on the covenant thereof , to look for mercy and grace in and by another , if that had been able to give them the help desired ? in brief then , the jews fixing on the law of moses , as the only means of delivery from sin and death , as they do thereby exclude all mankind besides themselves from any interest in the love , favour , or grace of god , which they greatly design and desire , so they cast themselves also into a miserable restless self-condemned condition in this world , by trusting to that which will not relieve them , and into endless misery hereafter , by refusing that which effectually would make them heirs of salvation . for whilest they perish in their sin , another , better , more glorious and sure remedy against all the evils that are come upon mankind , or are justly feared to be coming by any of them , is provided in the grace , wisdom , and love of god , as shall now farther be demonstrated . the first intimation that god gave of this work of his grace in redeeming mankind § from sin and misery , is contained in the promise subjoyned unto the curse denounced against our first parents , and their posterity in them , gen. . v. . the seed of the woman shall bruise the heaa of the serpent , and the serpent shall bruise his heel . two things there are contained in these words , a promise of relief from the misery brought on mankind by the temptation of satan ; and an intimation of the means or way , whereby it should be brought about . that the first is included in these words is evident ; for , first , if there be not a promise of deliverance expressed in these words , whence is it , that the execution of the sentence of death against sin , is suspended ? unless we will allow an intervention satisfactory to the righteousness and truth of god to be expressed in these words , there would have been a truth in the suggestion of the serpent , namely , that whatever god had said , yet indeed they were not to dye . the jews in the midrash tehillim , as kimchi informs us on psal. . whose title is , a psalm for the sabbath day , which they generally assign unto adam , say that adam was cast out of the garden of eden , on the evening of the sixth day ; after which god came to execute the sentence of death upon him ; but the sabbath being come on , the punishment was deferred , whereon adam made that psalm for the sabbath day . without an interposition of some external cause and reason they acknowledge that death ought immediately to have been inflicted ; and other besides what is mentioned in these words , there was none . secondly , the whole evil of sin and curse that mankind then did , or was to suffer under , proceeded from the friendship contracted between the woman and the serpent , and her fixing faith in him . god here declares that he will break that league , and put enmity between them . being now both of them under the same condition of sin and curse , this could not be without a change of condition in one of them . satan is not divided from himself ; nor is at enmity with them that are left wholly in his estate . a change of condition therefore on the part of the woman and her seed , is plainly promised ; that is , by a deliverance from the state of sin and misery wherein they were . without this the enmity mentioned could not have ensued . thirdly , in pursuit of this enmity the seed of the woman was to bruise the head of the serpent . the head is the seat of his power and craft . without the destruction of the evil and pernicious effects which by his counsel he had brought about , his head cannot be bruised . by his head he had contrived the ruine of mankind ; and without the destruction of his works , and a recovery from that ruine , he is not conquered , nor his head bruised . and as these things though they may now seem somewhat obscurely expressed in these words , are yet made plain unto us in the gospel ; so the importance of them was evident unto our first parents of old , being expounded by all the circumstances wherewith the matter of fact was attended . again , there is an intimation of the manner how this work shall be performed . this first , god takes upon himself ; i will do it ; i will put enmity : it is an issue of his soveraign wisdom and grace . but secondly , he will do it in and by the nature of man ; the seed of the woman . and two things must concur to the effecting of it . first , that this seed of the woman must conquer satan ; bruise his head , destroy his works , and procure deliverance for mankind thereby . secondly , that he must suffer from , and by the means of satan in his so doing ; the serpent must bruise his heel . this is the remedy and relief , that god hath provided for mankind . and this is the messiah ; or god joyning with the nature of man , to deliver mankind from sin and eternal misery . § this promise of relief by the seed of the woman , is as the first , so the only intimation that god gave unto our first parents , of a way of deliverance from that condition whereinto they and the whole creation were brought by the entrance of evil or sin. it was likewise the first discovery that there was in him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benignity , grace , kindness , or mercy , compassion , pardon . hereby he declared himself to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neh. . v. . a god of pardons , gracious , and tenderly mercifull . as also psalm . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good and pardoning and much in mercy . and if this be not acknowledged , it must be confessed that all the world , at least unto the flood , if not unto the dayes of abraham , in which space of time we have testimony concerning some , that they walked with god and pleased him , were left without any certain ground of faith , or hope of acceptance with him . for without some knowledge of this mercy , and the provision of a way for its exercise , they could have no such perswasion . this then we have obtained , that god presently upon the entrance of sin into the world , and the breach of its publick peace thereby , promised a reparation of that evil in the whole extent of it , to be wrought in and b● the seed of the woman ; that is the messiah . § according unto our design we may take along with us the thoughts of the jews in this matter , expressed after their manner . for the serpent that tempted eve , who is here threatned as the head of all the evil that ensued thereon , they confess that satan accompanied him , and was principally intended in the curse denounced against him . so the targum of ben vzziel ; when the serpent came to tempt eve , she saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , samael the angel of death upon him . and maimonides gives a large account of the doctrine of their wisemen in this matter . more nebuch . pag. . cap. . at neque hoc praetereundum quod in midrash adducunt sapientes nostri , serpentem equitatum fuisse , quantitatem ejus instar cameli , & sessorem ejus fuisse illum qui decepit evam , huncque sessorem fuisse samaelem , quod nomen absolute usurpant de sathana . invenies enim quod in multis locis dicunt sathanam voluisse impedire abrahamum ne ligaret isaacum , sic voluisse impedire isaacum ne obsequeretur , voluntati patris sui ; alibi vero in hoc eodem negotio dicunt , venit samael ad abrahamum ; sic itaque apparet quod samael sit ipse sathan . to omit their fables , this in evident , that they acknowledge it was satan who deceived eve. and in bereshith rabba , sect . . they give an account why god expostulated with adam and eve before he pronounced sentence against them , but without any word or question proceeded immediately unto the doom of the serpent ; for say they , the holy blessed god said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; this serpent is wicked , and a cunning disputer , and if i speak unto him , he will strait way say , thou gavest them a commandment , and i gave them a commandment ; why did they leave thy commandment , and follow my commandment ; and therefore he presently pronounced sentence against him ; and the same words are repeated in midrash vaiikra ad cap. . v. . which things can be understood of satan only . i know some of the later masters have other thoughts of these things , because they discover what use may be made of the truth , and the faith of their fore-fathers in this matter . aben ezra in his commentary on this place disputes the opinions of their doctors ; and although he acknowledge that rabbi saadias haggaon , and rabbi samuel ben hophni , with others , ( that is indeed their targums , and talmuds , and all their antient writers ) affirm satan to be intended , yet he contends for the serpent only , on the weak pretences that satan goeth not on his belly , nor eateth dust , which things in the letter are confessed to belong unto the instrument that he used . and hereon they would have it that the serpent was deprived of voice and understanding which before he had , so making him a rational subsistence , who is expresly reckoned amongst the beasts of the field . the root of all evil also they would have to lye in the matter whereof we were originally made ; an impossible figment , invented to reflect the guilt of all sin on him that made us . thus every thing seems right to men that will serve the present turns , whilest they shut their eyes against the truth . but we have the consent of the antientest , best , and wisest of them in this matter ; as also unto the deliverance here promised . the two targums , of vzzielides and that called jerusalem , both agree , that these words contain a remedy of the effects of satans temptation , and that to be wrought by the messiah , or as they speak in his dayes . and hence they have a common saying , that in the last dayes , ( which is the old testament periphrasis of the dayes of the messiah ) all things shall be healed but the serpent and the gibeonites ; by whom they understand all hypocrites and unbelievers . satan therefore is to be conquered by the bruising of his head ; and conquered he is not , nor can be , unless his work be destroyed . in the destruction of his work , consists the delivery of mankind from the twofold evil mentioned . and this is to be effected by the seed of the woman , to be brought forth into the world unto that end and purpose . for when the production of this seed is restrained unto the family and posterity of abraham , it is said expresly , that in , or by it , all the kindreds of the earth should be blessed , which they could not be , without a removal and taking away of the curse . we may now therefore take the summ of this discourse , and of the whole matter § that we have insisted on , about the entrance of sin into the world , and the remedy provided in the grace and wisdom of god against it . it appears upon our enquiry ; first , that the sin of our first parents , was the occasion and cause of all that evil which is in the world , of all that is felt or justly feared by mankind . for as those who knew not , or received not the revelation of the truth in these things made unto us in the scripture , could never assign any other cause of it , that might be satisfactory unto an ordinary rational enquiry , so the testimonies of the scripture make it most evident , and especially that insisted on . secondly , it hath been evinced , tha● mankind could not recover , or deliver themselves from under the power of their own innate corruption and disorder , nor from the effects of the curse and wrath of god that came upon them . neither is there any ground of expectation of relief from any other part of gods creation . but yet that god for the praise of the glory of his grace , mercy and goodness , would effect it and bring it about . thirdly , that this relief and deliverance is first intimated and declared , in those words of god unto the serpent ; i will put enmity between thee and the woman , and between thy seed and her seed ; it shall bruise thy head , and thou shalt bruise his heel . which appears , first , because in and with the serpent , satan who was the head of all apostasie from god , and by whom our first parents were beguiled , is intended in these words . this we have made evident from the confession of the jews with whom in this matter principally we have to do . and to what hath been already observed unto that purpose , we may add the testimonies of some other of them to the same purpose , rabbi bechai , he whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bechai the elder , in his comment on the law unto these words , gen. . v. . speaks to this purpose . we have no more enmity with the serpent than with other creeping things . wherefore the scripture mystically signifies him who was hid in the serpent . for the body of the crafty serpent was a fit instrument for that force , or vertue , that joyned its self therewithall . that was it which made eve to sin , whence death came on all her posterity . and this is the enmity between the serpent and the seed of the woman . and this is the mysterie of the holy tongue , that the serpent is sometimes called saraph , according to the name of an angel , who is also called saraph . and now thou knowest that the serpent is satan , and the evil figment , and the angel of death . and rabbi judah ; in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . many interpreters say , that the evil figment hath all its force from the old serpent ; or satan . to the same purpose , the author of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , caphtor vapaerach ; the devil and the serpent are called by one name . and many other testimonies of the like importance might be collected out of them . we have also asurer word for our own satisfaction , in the application of this place unto satan in the divine writings of the new testament : as cor. . . tim. . . rom. . , , , . heb. . , . john . . revel . . . and chap. . v. , . but we forbear to press them on the jews . besides , it is most evident from the thing it self . for ( . ) who can be so sottish as to imagine , that this great alteration which ensued on the works of god , that which caused him to pronounce them accursed , and to inflict so sore a punishment on adam and all his posterity , should arise from the actings of a brute creature . where is the glory of this dispensation ? how can we attribute it unto the wisdom and greatness of god ? what is there in it suitable unto his righteousness and holiness ? whereas supposing this to be the work of him who was in himself the beginning of all apostasie , and who first brake the law of his creation , all things answer the excellency of the divine perfections . moreover is it imaginable that the nature of man then flourishing in the vigour of all its intellectual abilities , reason , wisdom , knowledge ; in that order and rectitude of them which was his grace , should be surprized , seduced and brought into subjection , unto the craft and machinations of an inferiour creature , a beast of the field , and that unto its own ruine temporal and eternal ? the whole nature of the inferiour creatures , james tells us , is tamed by the nature of man , chap. . v. . and that now in his lessened and depraved condition ; and shall we think that this excellent nature , in the blossom of its strength , and right unto rule over all , should be tamed , corrupted , subdued , by the nature of a beast or a serpent . and yet again , whereas in the whole action of the serpent , there is an open design against the glory and honour of god , with the welfare and happiness of mankind , and that managed with craft , subtilty , and forecast , how can we imagine that such a contrivance should befall a brute worm , uncapable of moral evil , and newly framed out of the dust by the power of its creator ? hitherto it had continued under the law and order of its creation ; and shall we now think that suddenly on an instant , it should engage thus desperately against god and man ? and further the actings of the serpent were by reason and with speech . and doth not a supposal that he was endowed with them plainly exempt him from that order and kind of creatures whereof he was , and place him among the number of the intellectual and rationall parts of the creation ? and is not this contrary to the analogie of the scripture , and the open truth of the thing its self , he being cursed among the beasts of the field ? to say , as aben ezra seems to do , that god gave him reason and speech for that occasion , is blasphemously to make god the sole-author of that temptation which he so much abhorred . lastly , considering the punishment denounced against mankind , of death temporall and eternall , that which is threatned unto the serpent bears no proportion unto it , if it concern only the serpent its self . and what rule of justice will admit , that the accessory should be punished with greater sufferings than the principal ? neither doth this punishment as to the principal part of it , the bruising of the head , befall all serpents , yea , but few of them in comparison , doubtless not one of a million , whereas all mankind none excepted were liable unto the penalty denounced against them . were no more men intended herein than are bitten on the heel by serpents , the matter were otherwise ; but death is passed upon all , in as much as all have sinned . satan then it was , who was the principal in this seduction , the author of all apostasie from god , who using the serpent its instrument , involved that also so far in the curse , as to render it of all creatures the most abhorred of mankind . § against this seducer it is denounced , that his head should be bruised . the head of satan , is his craft and power . from these issued all that evil whereinto mankind was fallen . in the bruising therefore of his head , the defeat of his counsel , the destruction of his work , and the deliverance of mankind is contained , as our apostle most excellently declares , heb. . death must be removed , and righteousness brought in , and acceptance with god procured , or the head of satan is not bruised . this therefore is openly and plainly a promise of the deliverance enquired after . moreover , there is a declaration made , how this victory shall be obtained , and this deliverance wrought , and that is by the seed of the woman . this seed is twice repeated in the words ; once expresly , and her seed ; and secondly it is included in the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it . and as by seed in the first place the posterity of the woman , some to be born of her race , partakers of humane nature may be intended , as the subjects of the enmity mentioned , so in the latter some single person , some one of her posterity or seed , that should obtain the victory , is expresly denoted . for as all her seed in common , do never go about this work , the greatest part of them continuing in a willing subjection unto satan ; so if all of them should combine to attempt it , they would never be able to accomplish it , as we have before proved at large . some one therefore to come of her , with whom god would be present in an especiall and extraordinary manner , is here expresly promised . and this is the messiah . god having in infinite wisdom and grace , provided this way of relief , and given § this intimation of it , that revelation became the foundation and center of all the religion that ensued in the world . for as those who received it by faith , and adhered unto it , continued in the worship of the true god , expressing their faith in the sacrifices that he had appointed typically to represent and exemplifie before their eyes the work its self which by the promised seed was to be accomplished ; so also all that false worship which the generality of mankind apostatized into , was laid in a general perswasion , that there was a way for the recovery of the favour of god ; but what that was they knew not , and therefore wandered in wofull uncertainties . some suppose that our great mother eve in those words , genes . . ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expressed an apprehension that she had bore him who was man-god , the man the lord , the promised seed . and they do not only contend for this meaning of the words , but also reproach them who are otherwise minded ; as may be seen in the writings of hunnius and helvicus , against calvin , junius , paraeus , and piscator . that she together with adam believed the promise , had the consolation ▪ and served god in the faith of it , i no way doubt . but that she had an apprehension that the promised seed should be so soon exhibited , and knew that he should be the lord , or jehovah , and yet knew not , that he was to be born of a virgin , and not after the ordinary way of mankind , i see no cogent reason to evince . nor do the words mentioned necessarily prove any such apprehension in her . the whole weight of that supposition , lyes on the construction of the words from the interposition of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●enoting as they say after verbs active alwayes an accusative case . but instances may be given to the contrary ; whence our translation reads the words , i have gotten a man from the lord , without the least intimation of any other sense in the original . and drusius is bold to affirm , that it is want of solid skill in the sacred tongue , that was the cause of that conception . besides , if she had such thoughts , she was manifoldly mistaken ; and to what end that mistake of hers should be here expressed , i know not . and yet notwithstanding all this , i will not deny but that the expression is unusuall and extraordinary , if the sense of our translation be intended , and not that by some contended for , i have gotten or obtained the man the lord. and this , it is possible caused jonathan ben vzziel to give us that gloss on the words in his targum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and adam knew his wife eve , who desired the angel : and she conceived and bare cain , and said , i have obtained the man ( or a man ) the angel of the lord. that is , him who was promised afterwards , under the name of the angel of the lord , or the angel of the covenant , which the jews may do well to consider . but we have farther expositions of this first promise , and farther confirmations of § this grace in the scripture its self . for in process of time it was renewed unto abraham , and the accomplishment of it confined unto his family . for his gratuitous call from superstition and idolatry , with the separation of him and his posterity from all the families of the earth , was subservient only unto the fulfilling of the promise before treated of . the first mention of it , we have gen. . v. , , . now the lord had said unto abraham , get thee out of thy countrey , and from thy kindred , and from thy fathers house , unto a land that i will shew thee . and i will make of thee a great nation , and i will bless thee , and make thy name great , and thou shalt be a blessing . and i will bless them that bless thee , and curse him that curseth thee , and in thee shall all the families of the earth be blessed . and this is again expressed , chap. . v. . all the nations of the earth shall be blessed in him . and chap. . . and in thy seed shall all the nations of the earth be blessed . and when he doubted of the accomplishment of this promise , because he was childless , and said , behold unto me thou hast given no seed , as knowing that therein lay the promise , chap. . v. . god tells him , that he who should come forth of his own bowels should be his heir , ver . . which was afterwards restrained unto isaac . chap. . . thus he is called and separated , as from his own family and kindred , so from all other nations , and a peculiar portion of the earth assigned unto him and his , for their habitation . now the especial end of this divine dispensation , of this call and separation of abraham , was to be a means of accomplishing the former promise , or the bringing forth of him , who was to be the deliverer of mankind from the curse that was come upon them for their sin . for , first , it is said that abraham hereupon should be a blessing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and thou shalt be a blessing : not only blessed thy self , which is expressed in the former words , i will bless thee ; but the means of conveying blessings , the great blessing unto others ; and how was this done in and by abraham ? in his own person he conversed but with few of them , unto some whereof through their own sins he was an occasion of punishment ; as to the aegyptians , chap. . v. . and to the philistins , chap. . v. , . some he destroyed with the sword , chap. . . and was not in any thing signally a blessing unto any of them . so his posterity extirpated sundry nations from the face of the earth , were a scourge unto others , and occasioned the ruine of many more . he must needs then be made a blessing unto the world on some other account . and this can be nothing , but that he was separated to be the peculiar channel , by which the promised blessing seed , should be brought forth into the world . secondly , it is said , that all the families of the earth should be blessed in him , chap. . v. . that is , not in his person , but in his seed as it is expounded , chap. . v. . that is in the promised seed that should come of him , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall be blessed in the passive conjugation of niphal ; referring solely unto the grace and favour of god in giving the seed , chap. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in hithpael , so blessed in the seed when exhibited , as that they shall come for the blessing by faith , and so in him obtaining it , bless themselves . and this is spoken of all nations , all families , the posterity of adam in general . they were all cursed in adam as hath been declared ; and god here promiseth , that they shall be blessed in the seed of abraham ; and by him , the seed of the woman . and this blessing must enwrap in it all the good things whereof by the curse they were deprived , or it will be of no use or benefit unto them ; a blessing indeed , it will not be . for a while he intended to leave mankind to walk in their own wayes ; partly , that he might shew his severity against sin ; partly , that he might evidence the soveraignty and undeserved freedom of that grace wherein he had provided a deliverer ; and partly , that they might try and experiment their own wisdom and strength in searching after a way of deliverance . but in this promise was the ore laid up , which after many generations was brought forth and stamped with the image of god. thirdly , the curse unto satan is here again renewed , i will bless them that bless thee , and i will curse him that curseth thee . the blessing is to many ; but the curse respecteth one principally , that is satan , as the scripture generally expresseth the opposite apostate power under that name . neither is there any just cause of the variation of the number , unless we look on the words as a pursuit of the first promise , which was accompanied with an especial malediction on satan , and who acts his enmity in all obloquie , and cursing against the blessed seed , and those that are blessed therein . and this change of the number in these words is observed by aben ezra ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they that bless thee , many ; he that curseth , one ; as though many should bless , and few curse , the contrary whereof is true . and baal hatturim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they that bless thee in the plural number ; he ●hat curseth thee in the singular ; and an interpretation is given of the last word , becoming those annotations which are immeasurably judaical , that is sottish and superstitious . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he that curseth thee , i will curse ; that is , by gematry , balaam that cometh to curse thy sons ; the numeral letters of each making up . of which fantasticall work amongst some of them , there is no end . but one single person , in which way satan is usually spoken of , they saw to be intended ; which is passed over , as far as i have observed by christian expositors . § after the giving of this promise , the whole old testament beareth witness , that a person was to be born of the posterity of abraham , in and by whom the nations of the earth should be saved , that is delivered from sin and curse and made eternally happy . abraham died himself without one foot of an inheritance in this world , nor did he concern himself personally in the nations of the earth beyond his own family . another therefore is to be looked after in whom they may be blessed . and this we must further demonstrate , to evince the perversness of the jews who exclude all others besides themselves from an interest in these promises made to abraham , at least unless they will come into subjection unto them , and dependance upon them . so high conceits have they yet of themselves in their low and miserable condition . the next time therefore that he is mentioned in the scripture , it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to him shall be , the gathering of the peoples . gen. . . concerning which place we must treat afterwards at large . the people of the world , distinct from judah shall gather themselves unto him ; that is , for safety and deliverance , or to be made partakers of the promised blessing . hence balaam among the gentiles prophesied of him , num. . v. , . and job among the children of the east that were not of the posterity of isaac , professed his faith in him ; chap. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and i know that my redeemer liveth , or is living , and afterwards , he shall stand on the earth , or rise on the dust. he believed that there was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a redeemer promised , one that should free him from sin and misery . aben ezra by my redeemer understandeth a man that would assist him , or judge more favourably of his cause than his friends at that time did ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and his comment on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is very fond ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is at present living , or he shall be born hereafter . but is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living redeemer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the living one , is a property of god ; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the living god , tim . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tim. . . who alone hath immortality . a mortal man is not rightly called a living redeemer one that hath life in his power . besides , job met with no such redeemer out of his troubles ; and therefore r. levi ben. gershom confesseth that it is god who is intended ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who is the living one and liveth to eternity . of this redeemer , job saith , he shall stand on the earth , or arise on the dust ; if the words be taken in the former sense ( as they will bear either ) his incarnation and coming into the world , if in the latter his resurrection out of the dust , is intended . the former seems most probable , and the earth is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the dust , to denote the infinite condescention of this redeemer in coming to converse on this dust that we live in and upon . and this he shall do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the word is used to express the eternity of god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , isa. . v. . i am the first , and i am the last ; so chap. . . whence ralbag before mentioned , interprets this expression , with respect to the works that god shall do in the earth in the latter dayes . and in this respect our goel is said to be alpha and omega , the first and the last , the beginning and the ending . he that abides thus the same after all , shall stand on the earth . but the word also is often joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a generation , a time , a season : psalm . , , . psalm . v. . and denotes the futurition of it ; that it is to come , and shall come . so also with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a day ; as isa. . v. . pointing out some signal latter day . and here it is used absolutely for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the latter dayes , which is the ordinary description and designation of the dayes of the messiah in the old testament . this is that which job expected , which he believed . though he was among the gentiles , yet he believed the promise , and expected his own personal redemption by the blessed seed . and thus although god confined the posterity of abraham after the flesh unto the land of canaan , yet because in the promised seed he was to be heir of the world , he gives unto the messiah , the heathen to be his inheritance , and the utmost parts of the earth for his possession , psalm . . v. . and upon the accomplishment of the work assigned unto him , he promiseth , that all the ends of the world shall remember and turn unto the lord , and all the kindreds of the nations shall worship before him , psalm . v. . a plain declaration of the gentiles coming in for their share and interest in the redemption wrought by him . see psal. . v. . for these rebellious ones was he to receive gifts that the lord god might dwell among them , psalm . v. . so that by him aegypt and aethiopia were to stretch forth their hands unto god , v. . yea , all kings were to bow down to him , and all nations to serve him , psalm . v. , , , , , , . these poor gentiles were the little sister of the judaical church which were to § be provided for in the love of her spouse , the messiah , cant. . v. , . for in the last dayes , the dayes of the messiah , many people ; yea , all nations , are to be brought unto the house of the lord , and to worship him acceptably , isa. . v. , , . and expresly , chap. . v. . the root of jesse which the jews grant to be the messiah , is to stand for an ensign unto the people , and to it shall the gentiles seek ; even for that salvation and deliverance which he had wrought ; and they are preferred therein before israel and juda , v. . aegypt and assyria , that is , the other nations of the world , are to be brought into the same covenant of the messiah with israel , chap. . v. . for all flesh , was to see the glory of god , and not the jews only ; chap. . v. . and the isles , or utmost parts of the earth , were to wait for the law of the promised messiah , chap. . v. . and the whole of what we assert is summed up , chap. . v. . where god speaks unto the promised seed , and sayes , it is a light thing that thou shouldst be my servant to raise up the tribes of jacob , and to restore the preserved of israel ; i will also give thee for a light unto the gentiles , that thou mayest be my salvation unto the ends of the earth ; where he is as fully promised unto the gentiles to be their salvation , as ever he was unto abraham or his posterity . see chap. . v. . chap. . . and on this account doth god call unto men in general to come into his covenant ; promising unto them an interest in the mercies of david , and that because he hath given this seed as a witness unto them , as a leader and commander , or the captain of their salvation , chap. . v. , , , . the effect of which call in the faith of the gentiles , and their gathering unto the promised seed is expressed , v. . the like prophecies and predictions of the gentiles partaking in the redemption to be wrought occur in all the prophets , especially ezechiel , micah , zech●ri●h , and malachie , but the instances already produced are sufficient unto our purpose . § there seems yet to be somewhat inconsistent with what we have declared in the words of the apostle , eph. . v. , . god by revelation made known unto me the myster●e which in other ages was not made known unto the sons of m●n , as it is now revealed unto his holy apostles and prophets by the spirit ; that the gentiles should be fellow heirs , and of the same body , and partakers of his promise in christ by the gospel . the apostle seems to deny that this mysterie of the participation of the gentiles in the blessing by the promised seed was revealed or made known , before the time of its discovery in and by the gospel , and therefore could not be so declared by the prophets under the old testament , as we have evinced . but indeed he doth not absolutely deny what is asserted , only he prefers the excellency of the revelation then made , above all the discoveries that were before made of the same thing . the mysterie of it was intimated in many prophecies and praedictions , though before their accomplishment they were attended with great obscurity , which now is wholly taken away . in former ages , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was not , saith he , fully , clearly , manifestly known , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the sons of men , in common and promiscuously , though it were intimated unto the prophets , and by them obscurely represented unto the church ; but it was not made known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with that clearness , evidence , and perspicuity , as it is now by the apostles and preached unto all . it is only then the degrees of the manifestation of this mysterie , as to openness , plainness , and evidence , that are asserted by the apostle , above all which of the same kind went before ; but the discovery of it absolutely is not denyed . and thus much was necessary in our passage to secure our own interest in the mercy treated about . § we may now return a little again unto the promise given unto abraham . in the pursuit hereof his posterity was separated , to be a peculiar people unto god. their church-state , the whole constitution of their worship , their temple , and sacrifices , were all of them assigned and appointed unto to the confirmation of the promise , and to the explanation of the way whereby the blessed seed should be brought forth , and the work that he should perform for the removal of sin and the curse , and the bringing in of everlasting righteousness , as shall elsewhere be manifested . moreover unto this deliverer and deliverance to be wrought by him , with the nature of it , and the means of its accomplishment , by what he was to do and suffer do all the prophets bear witness . the full manifestation hereof , seeing it requires an explication of the whole doctrine of the messiah , concerning his person , grace , and mediation , his offices , life , death , and intercession , the justification of sinners through his blood , and sanctification by his spirit , with all other articles of our christian faith , all which are taught and revealed , though obscurely , in the old testament , would take up an entire volumn , and be unsuitable unto our present design . but three things in general the prophets give testimony unto him by . first , by preferring the promised relief and remedy above all the present glory and worship of the church ; directing it to look above all its enjoyments unto that which in all things was to have the pre-eminence . se● isa. . v. . chap. . v. , , , . chap. . v. , , . chap. . v. , . chap. . v. , , , , , &c. chap. . v. , , , . chap. . v. , , , , , , , , , . chap. . v. , , , , , , , . chap. . v. , , , . chap. . v. , . chap. . v. , , , . chap. . , . chap. . chap. . v. , , , &c. chap. . v. , . jeremiah . v. , . chap. . v. . chap. . v. , , , . chap. . v. , , . ezek. . &c. dan. . . chap. . v. . chap. . v. , . hos. . v. . joel . v. . amos . v. , , , , . obad. v. . micah . v. , , , . chap. . v. , , , . habbuk . . v. . hagg. . v. , , , . zechar. . v. , , , , . chap. . v. , , . chap. . v. ● , . chap. . v. , , . chap. . v. , , . malach. . v. . chap. . , , . chap. . v. . which places although but a few of those that occur in the prophets , are yet too many to be particularly insisted on . but this they all teach with one consent , that there was in the promise which they assert and confirm an excellency of blessings , far exceeding in glory and worth , and in advantage unto believers , all that which they outwardly enjoyed , in their peace , prosperity , kingdom and temple-worship . now this can be nothing but the spiritual and eternal deliverance of their persons , from sin , curse , and misery , with the enjoyment of the favour of god in this life , and blessedness hereafter in his presence for evermore . and this in particular is expressed and declared in many of the promises directed unto , especially those which concern the making and establishing of the new covenant , which is that we are in the demonstration of . secondly , they do the same in the description they give of the person that was to be this remedy or relief , and of the work that he had to accomplish for that end and purpose . for the former , they declare that he was to be the son of god , god and man in one person , psalm . v. . psalm . v. . isa. . v. , . jer. . v. , . zech. . , , . and in sundry other places is the same mysterie intimated , whereby the church was farther instructed how god would joyn with the nature of man in the seed of the woman , for the conquest of the old serpent , and the destruction of his works . and for the latter , as they declare his sufferings in an especial manner , even what and how he was to suffer in the bruising of his heel , or bearing the effect of and punishment due to sin , psalm . isaiah . dan. . v. , . so his teaching , ruling , and governing of his people , in their obedience unto god by him , untill they are saved unto the uttermost , as the great prophet , and king of his church , is by them fully manifested , psalm . psalm . v. . psalm . v. , , , , , , , , , , , , , , , . psalm . v. , . psalm . psalm . v. , , , , . psalm . psalm . psalm . psalm . psalm . isaiah . v. , , , , . chap. . , . chap. . v. , . chap. . chap. . , . chap. . v. , , , . chap. . v. , , , . chap. . v. , , , , , , , , , , , . chap. . v. . chap. . v. , . chap. . v. , , . chap. . v. , , , , , . jerem. . v. , . micah . v. , . chap. . v. , , , . zechary , chap. . v. . mal. . , , , . as in sundry other places . yea , herein all the prophets greatly abound , it being the principal work that god raised them up for , and inspired them by his holy spirit in their severall generations , as peter declared ; epist. . v. , , . thirdly , they did also by taking off the expectations of men from looking after relief and deliverance by any other way or means whatsoever ; psalm . v. , . add hereunto , that the whole fabrick of the tabernacle and temple-worship , was contrived , appointed and designed in infinite wisdom , unto no other end , but to instruct and direct the church unto this promised deliverer , and the salvation to be wrought by him , as shall god assisting , abundantly be manifested in our exposition of the epistle unto the hebrews . thus do both the law and prophets bear witness unto this promised deliverer , and § the deliverance to be wrought by him . and this is he whom the jews and christians call the messiah . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to annoint with oyle . those who were peculiarly of old consecrated unto god in the great offices of kings , priests , and prophets , were by his appointment so to be annointed ; at least some of them on especial occasions were so . thence were they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annointed ones . and because this annointing with oyle was not appointed for its own sake , but for somewhat signified thereby , those who received the thing so signified , although not actually annointed with corporeal oyle are called annointed ones also , psalm . v. . now this promised seed , this saviour or deliverer , being appointed of god to perform his work in the discharge of a triple office , of king , priest , and prophet unto his sacred people , and being furnished with those gifts and endowments which were signified by the annointing oyle , is by an antanomasia called the messiah . or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 messiah the king. dan. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , messiah the prince , ruler , or leader ; and v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , messiah absolutely . the greeks render this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which twice occurs in the new testament , where persons of the jewish faith and church , are introduced , expressing the saviour they looked for , john . v. . chap. . v. . otherwise the holy penmen constantly call the same person by another name of the same signification in the language wherein they wrote , with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the annointed one , christ. the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the latine messiah seem rather to be taken immediately from the chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 messicha than from the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 messiach , and to come nearer unto it in sound and pronunciation . it is true , that the name is sometimes applied unto prophane and wicked men with respect unto the office or work whereunto they were of god designed ; as to saul , sam. . v. . and to cyrus , isaiah . v. . and the jews call the priest who was to sound the trumpet when the people went forth to battel , deut. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the annointed unto the war. but as was said , it is applied by the way of eminency unto the promised seed , unto others by way of allusion , and with respect unto their office and present work. exercitatio ix . the first promise explained in the subsequent . the name messiah seldom used in the original ; frequently in the targums . places applyed unto him therein . gen. . . vse of their testimony against the present jewes . gen. . . occasion of the mention of the messiah in that place , from micah . . genesis . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first mentioned . v. . vntill shilo come . agreement of targums . exod. . v. . christ typified by the paschal lamb. exod. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who : dan. . . numb . . . tradition about the prophecying of eldad and medad . numb . . . chap. . , , ▪ . consent of targums ; talmudists , cabalists , deut. . , , , , . the prophet promised who . sam. . . hannas prophecy of christ. sam. . . davids in his lasts words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , kings . . solomons prophecie . light of the church increased by david . psal. . vindicated . psal. . v. . psal. . , . psal. . psal. . psal. . psal. . targum , midrash ; commentators . vulgar latin corrupted : and the lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what. psal. . v. , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how to be rendered . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who . psal. . prophesie of the messiah . confession of the jews . of the targum in solomons song . isa. . , , . chap. . v. . vindicated . chap. . v. . sense of the targum on the place . vulgar latin noted . intanglements of the jews from this testimony . four things promised , not agreeing to hezekia . answer of jarchi . kimchi . aben ezra . the name mentioned whose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who . answer of abarbinel . of the increase of his government . chap. . v. . chap. . . abarbinels prediction of the ruine of the christians ▪ isaiah . v. . chap. . v. . chap. . v. . jeremiah . v. . corruption of old translations . purity of the original . messiah , jehovah our righteousness . ezek. . v. . jerem. . . jerem. . , , hos. . . hos. . . micha . . vindicated . kimchi's blasphemy . zech. . . chap. . . chap. . . chap. . . chap. . . chap. . , . chap. . . conclusion . having considered the first great promise concerning the messiah , and evinced § from thence the nature of his work and office ; as also shewed in generall how testimony is given unto him throughout the old testament , and whence his name is derived ; we shall now moreover enquire in particular into those places where he is expresly foretold , promised , or prophesied of , that we may thence gather what farther light concerning his person , and natures , with his employment was granted unto the church of old , which the present jews wilfully reject . and herein , as i aim not to collect all the prophecies and promises which god gave concerning him , by the mouth of his holy prophets from the foundation of the world , but only to single out some of the most eminent that give us a direct description of his person or his grace , in answer unto , or the confirmation of what hath been already discoursed about them ; so i shall have an especial respect unto them , which the jews themselves do acknowledge to belong unto him . there is a book written by abarbinel which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein he undertakes to explain all those texts of scripture , or prophecies , which cannot be understood either spiritually , or of the second temple , but of their redemption by the messiah . this at present , among others , i am forbidden the use of , which might have been of advantage in the present design . i shall therefore principally insist on those places , which are applied unto him in the targums , the most authentick writings amongst them , whereunto some others shall be added , which i have observed to be interpreted unto the same purpose , in the best of their commentators . the name of messiah is but twice or thrice at most used in the old testament , directly § and immediately to denote the promised seed . namely dan. . v. . and v. . whereunto psalm . v. . may be added . but this name , on the reasons before given , prevailing in the judaical church , it is frequently made use of , and inserted in the targums , where he is treated of , although he be not expresly named in the original . elias in his methurgamim reckons up fifty of those places , whereunto one and twenty more are added by buxtorfius . the principal of these deserve our consideration , considering that some of the most eminent of them , are denyed by the latter jews , to belong unto him , those especially which give testimony unto that part of the faith of christians concerning him , his person and office , which by them is opposed or denyed . and this consent of the targums is of great weight against them , as containing an evidence of what perswasion prevailed amongst them , before such time as they suited all their expositions of scripture , unto their own infidelity in opposition to the gospel and doctrine thereof . and unto these , as was said , such others shall be added , as their chiefest masters do yet acknowledge directly to intend him . § the first of this sort that occurs , is the first promise before insisted on and vindicated ; gen. . . it , ( the seed of the woman ) shall bruise thy head , the head of the serpent . mention is made here expresly of the messiah in the targums of jonathan and hierusalem ; and this promise applyed unto him after their manner . the seed of the woman shall bruise the head of the serpent , and they shall obtain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , healing , or a plaister for the heel ( the hurt received by the serpent ) in the dayes of messiah the king ; so jonathan ; and targ. hierusal . useth words to the same purpose . both of them expresly refer the promise to the dayes of the messiah ; that is , to himself , or the work that he was to do , whence they insert his name into the text. and this is perfectly destructive unto the present pretensions of the jews . the work here assigned unto him , of recovering the evil of sin and misery brought on the world through the temptation of the serpent , is that wherewith they would have him to have nothing to do . besides his suffering is intimated in the foregoing expression , that the serpent should bruise his heel , which they much desire to free their messiah from . but that which principally lyes against them in this testimony is , that whereas they appropriate the promise of the messiah unto themselves , and make the doctrine concerning him to belong unto the law of moses , whereof say some , ( those that follow maimonides ) it is one of the fundamentals , others ( as josephus albo ) that it is a branch of the fundamentall concerning rewards and punishments , it is here given out by the testimony of their targums , unto the p●●terity of adam indefinitely , two thousand years before the call and separation of abraham , from whom they pretend to derive their priviledge , and much longer before the giving of their law , whereof they would have it to be a part ; which is diligently to be heeded against them . § concerning the promises made unto abraham we have spoken before ; the next mention in the targum of the messiah is on gen . v. . where occasion is taken to bring him into the text. for unto those words , and israel journyed and spread his tent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto , or beyond the tower of edar , jonathan adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the place from whence the king messiah shall be revealed in the end of the dayes . and this tradition is taken from micah . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and thou tower of edar , or of the flock , unto thee shall it come , the first dominion . now this tower of edar was a place in , or near to bethlehem , as is manifest from the place in genesis ; for whereas jacob is said to stay at ephrah that is bethlehem , where he set up a pillar on the grave of rachel , v. , . upon his next removal , he spread his tent beyond the tower of edar ; which must therefore needs be a place near unto bethlehem ; and the prophet assigning the rise of the kingdom of the messiah unto that place , because he was to be born at bethlehem , the paraphrast took occasion to make mention of him here , where that place is first spoken of , declaring their expectation of his being born there , which accordingly was long before come to pass . § gen . v. . and jacob called unto his sons , and said , gather your selves together , that i may tell you what shall befall you . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the latter dayes , or the last days , or end of the days . jonathan paraphraseth on these words ; after that , or although the glory of the divine majesty was revealed unto him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the time , ( that is the express time ) wherein the king messias was to come , was hid from him , and therefore he said , come and i will declare unto you what shall befall you in the end of the dayes . this expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the end or last of the dayes , is an usual periphrasis of the dayes of the messiah in the old testament . to that purpose it is used , numb . . v. . deut. . v. . isa. . v. . hos. . v. . micah . . . and our apostle expresly refers unto it , heb. . . now whereas this expression denotes no certain season of time , but only indefinitely directs to the last dayes of the posterity of jacob continuing a distinct church and people for those ends for which they were originally separated from all others , and this being the first place wherein it is used , and which all the rest refer unto , the paraphrast here took occasion both to mention the messiah of whose time of coming this was to be the constant description , as also to intimate the reason of the frequent use of this expression ; which was because the precise time of his coming was hidden even from the best of the prophets , unto whom the glory of the divine majesty was in other things revealed . besides the ensuing predictions in the chapter do sufficiently secure his application of the dayes mentioned , unto the time of the messiah . gen. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , untill shiloh come . all the three targums agree in § the application of these words unto the messiah . onfelos ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , untill messiah comes . jonathan and hierusalem use the same words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the time wherein the king messiah shall come . an illustrious prophesie this is concerning him ; the first that limits the time of his coming , with an express circumstance , and which must therefore afterwards be at large insisted on . at present it may suffice to remark the suffrage of these targums against the perversness of their later masters , who contend by all artifices imaginable , to pervert this text unto other purposes ; who are therefore to be pressed with the authority of the targumists , which with none of their cavilling exceptions they can evade . the following words also v. , . are applied by jonathan unto the messiah in the pursuit of the former prediction , and that not unfitly , as hath been shewed by others already . see aynsw●rth on the pl●ce . exod. . v. . it is a night much to be observed . hierusal . targ. this is the fourth § night , ( it had mentioned three before ) when the end of this present world shall be accomplish●d to be diss●lved , and the cords of impiety shall be wasted , and the iron yoke shall be broken ; that is , the people of god shall be delivered ; whereunto is added ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , m●s●s shall come forth from the midd●●t of the wilderness , and the king messiah from the middest of rome . that of the messiah coming out of rome is talmudical , depending on a fable which we shall afterwards give an account of . and we may here , once for all observe , that although they believe that their messiah is to be a me●r man , born after the manner of all other men , yet they never speak of his birth or nati●ity , as a thing that they looked for ; only they speak of his coming , but most commonly of his being revealed , and their great expectation is , when he shall be discovered and revealed . and this proceedeth out of a secret self-conviction , that he was born long since , even at the time promised and appointed ; only that he is hidden from them , as indeed he is , though not in the sense by them imagined . but what makes the application of the night of the passeover to the coming of the messiah ? they cannot imagine that he shall come unto them whilest they are celebrating that ordinance ; for that is not lawfull for them , unless they were at jerusalem , whither they believe they shall never return untill he come and go before them . it is then from some tradition amongst them , that their deliverance out of aegypt was a type of the deliverance by the messiah , whose sacrifice and suffering was represented in the paschal lamb , which gave occasion unto this gloss. exod. . v. . targum of jonathan ; th●u shalt sanctifie it for the crown of the kingdom § of the house of judah ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the king messiah who shall deliver israel in the end of the dayes . the end of the vnction there mentioned in the text , is that the things annointed might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holiness of holin●sses , unto the lord. now it was the messiah alone who truly and really was this most holy one , dan. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to annoint , or to make messiah , of the holiness of holinesses , the most holy one , as he is called in the new testament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . chap. . v. . john . . revel . . v. . and hence , as it should seem , is this place applyed unto him by the targumist ; and an intimation given , that in all their holy things , their tabernacle , sanctuary and altar , he was represented ; for as he was the most holy , and his body the temple wherein the fulness of the godhead dwelt , col. . v. . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he tabernacled amongst us ; john . v. . and is our altar , heb. . v. . numb . . v. . but there remained two of the men in the camp , the name of the one § was eldad , and the name of the other was medad , and the spirit rested upon them ( and they were of the men that were written , but went not out unto the tabernacle ) and they prophesied in the camp. here seemeth not to be any thing immediately relating unto the messiah , yet two of the targums have brought him into this place , but attended with such a story , as i should not mention were it not to give a signal instance in it , how they raise their traditions . eldad and medad prophesied in the camp , as the text assures us . what , or whereabout they prophesied is not declared . this the targumists pretend to acquaint us withall . eldad they say prophesied of the death of moses , the succession of joshua , and their entrance into canaan under his conduct . this caused one to run and inform moses , which gave occasion to those words of his v. . enviest thou for my sake ; for what if he do prophesie , that i shall dye ; and thereon he would not rebuke them . medad prophesied of the coming of the quailes to feed them ; but both of them prophesied and said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter dayes gog and magog shall ascend with their host against jerusalem , and they shall fall by the hand of the messiah ; whereon in jonathan there followeth a story of the delicious fare and dainties , which they fancy unto themselves in those dayes . but what is the reason that eldad and m●dad must be thought to prophesie thus concerning gog ? ezek. . v. . we have these words ; thus saith the lord god , ( unto gog ) art not thou he of whom i have spoken in old time by my servants the prophets of israel which prohesied in those dayes and years , that i would bring thee against them ? not finding any express prophesie in the scripture , as they suppose concerning gog , because that name is not elsewhere used , they could not fasten these words any where better than on eldad and medad , concerning whom it is said that they prophesied , but nothing is recorded of what is spoken by them , whereon they think they may assign unto them what they please ; although there is not the least reason to suppose that their prophecying consisted in predictions of things to come . speaking of the things of god , and praising him in an extraordinary manner , is called prophecying in the scripture . so those words of the children of the prophets who came down from the high place with psalteries and harps , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sam. . v. . and they are prophecying , is rendred in the targum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and they are praising , or singing praises unto god ; which both their company and their ▪ instruments declare to have been their employment . but such occasions as these , do they lay hold of , for the raising of their figments which in process of time grow to be traditions . § numb . . v. . chap. . v. , , , . all the targum agree that the messiah is intended in these prophesies of baalam . especially on those words , chap. . v. . there shall come a star out of jacob , and a scepter out of israel ; a king , say they jointly , shall arise out of jacob , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the messiah shall be annointed and an illustrious prophesie it is no doubt , concerning his coming and dominion ▪ who is the root and the offspring of david , the bright and morning star. rashi interprets the place of david , who smote the corners of moab , as he was in many things a type of christ. aben ezra confesseth that many interpret the words concerning the messiah ; and maimonides distribut●s the prophesie between david and the messiah , assigning some things unto one , some to another ; tractat. de regib . in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also they grant it to be the prophesie of the messiah . and there is no doubt of the sense of their antient masters from the story of bar coziba , whom after they had accepted of for their messiah from this place they called bar chocheba ; akiba applying this prediction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the star unto him . and fagius on the targum in this place , observes that in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chochab applyed unto the messiah , the cabbalists observe two things ; first , that the two first letters signifie the same number with the letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of god , that is twenty six ; and the two latter twenty two , the number of the letters of the law. the observation is sufficiently talmudical ; but the intendment of it , that the messiah hath in him the name of god , and shall fulfill the whole law , is a blessed truth . this fagius , and munster before him observed out of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( a bundle of myrrh ; ) a cahalistical comment on the pentateuch , by r. abraham . but they all contend against the application of this prediction unto our lord jesus christ : for when say they did he smite the corners of moab ; when did he destroy all the children of seth ? and how were those words , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which they interpret , and israel shall gather wealth , or substance ) fulfilled ? but we have sufficiently proved the messiah to be a spiritual redeemer ; and therefore however his kingdom may be expressed in words signifying literally outward and temporal things , yet things spiritual and eternall are to be understood , as figuratively set out by the other . neither can these words be absolutely understood according to the letter ; for whereas seth was the son given unto adam in the room of abel , and all the posterity of cain wa● cut off at the flood , if the messiah destroy literally all the children of seth , he must not leave any one man alive in the world , which certainly is not the work he was promised for . besides the lord christ , hath partly already , and in due time will utterly destroy all the stubborn enemies of his kingdom . neither can the jews press the instance of moab literally , seeing themselves by edom do constantly understand rome , or the roman empire . deut. . v. , , , , . this place is an eminent prophesie concerning the § messiah and his prophetical office , not before any where mentioned . but the law being now given , which was to continue inviolably unto his coming , mal. . . when it was to be changed , removed , and taken away , this part of his work , that he was to make the last , full , perfect declaration of the will of god , is now declared . the targums are here silent of him , for they principally attend unto those places which make mention of his kingdom . rashi refers the words unto the series of prophets , which were afterwards raised up ; aben ezra to joshua ; others to jeremiah upon the rejection of whose warnings , the people were carried into captivity , which they collect from v. . whatever now they pretend , of old they looked for some one signal prophet from this place , which should immediately come before the messiah himself ; thence was that question in their examination of john baptist ; art thou that prophet , john . . namely whom they looked for from this prediction of moses . but it is the messiah himself and none other that is intended . for first , none other ever arose like unto moses . this is twice repeated ; in the words of moses unto the people ; v. . god will raise thee up a prophet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like unto me ; and in the words of god to moses ; v. . i will raise them up a prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto thee , as thou art . lipman a blasphemous jew in his nizzachon contends that jesus cannot be intended ; because he was not like moses ; for moses was a man only , jesus declared himself to be god ; moses had father and mother , jesus had not as we say ; but the comparison intended , doth not at all respect their persons , or their natures , but their office. it was in the prophetical office that the prophet foretold , was to be like unto moses : it is a law-giver , one that should institute new ordinances of worship by the authority of god for the use and observance of the whole church , as moses did ; one that should reveal the whole will of god , as moses did , as to that season wherein god employed him . that this could not be joshua , nor any of the prophets that ensued , is evident from that testimony of the holy ghost , deut. . v. . there arose not since a prophet in israel like unto moses . this must therefore be referred unto some singular prophet who was then to come , or there is an express contradiction in the text. and this is none other but the messiah , concerning whom they acknowledge that he shall be a prophet above moses . secondly , the extermination threatned unto the people , upon their disobedience unto this prophet , here promised , v. . never befell them , untill they had rejected the lord jesus , the true and only messiah . wherefore this place is rightly applyed unto him in the new testament , acts . , . chap. . . and we have hence a farther discovery of the nature of the deliverer , and deliverance promised of old , and therein of the faith of the antient church ; he was to be a blessed prophet to reveal the mind and will of god ; which also he hath done unto the utmost . and from this place it is that the jews themselves in midrash coheleth , cap. . say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the latter redeemer is to be like the former . deut. . v. . thou shalt blot out the remembrance of amaleck from under heaven , § thou shalt not forget it . jonathan ; targum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and also in the dayes of the messiah the king , thou shalt not forget it . but as this savours too much of those revengefull thoughts which they frequently discover themselves to be filled withall ; so all these apprehensions proceed from the old tradition that by the messiah we should be delivered from the hands of all our enemies , which they being carnal and earthly , do wrest to give countenance unto their own desires and imaginations . deut. . v. . if any of thine be driven out unto the utmost parts of heaven , from thence § will the lord thy god gather thee , and from thence will he fetch thee . jonath ▪ targum ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; from thence will the word of the lord gather thee by the hand of elijah the great priest , and from thence will he bring thee by the hand of messiah the king. the place is not amiss applyed unto the deliverance which they shall one day have by the messiah , for it is to happen after the whole curse of the law is come upon them for their disobedience , and that they shall turn again unto the lord by repentance , v. , . and whereas the words are doubled , they suppose them to intimate a-double work of deliverance ; one whereof they have committed to elias from mal. . v. . who was to be , and was the fore-runner of the messiah . and these are places in the books of moses wherein they acknowledge that mention is made of the messiah ; for that way whereby the church of old was principally instructed in his work and office , namely in the sacrifices and ceremonies of the law , they know nothing of it ; nor shall it here be insisted on , seeing it must have so large a place in the exposition of the epistle its self . § sam. . . he shall give strength unto his king , and exalt the horn of his annointed . targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and he shall exalt the kingdom of his messiah . in midrash tillim also on psalm . they ascribe this place unto the messiah , and reckon his horn as the tenth horn of strength granted unto israel . r. levi ben gershom understands , by the king in the first place , he shall give strength unto his king ; saul , and by messiah in the close of the words , david , who was to be annointed by samuel the son of hanna whose words these are ; kimchi applies the words to the m●ssiah , whom as he sayes , she intended by the spirit of prophesie ; or spoke of from tradition . and indeed the words seem directly to intend him . for by him alone doth the lord judge the ends of the earth , and he was the annointed whose power he would signally exalt . and i mention this place only as an instance of the faith of the church of old , who in all their mercies , still had a regard unto the great promise of the messiah , which was the fountain of them all . and therefore hanna here closeth her prophetical eulogie with her acknowledgement thereof , and faith therein . § sam. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that ruleth in man , just , ruler , in or of , the fear of the lord : targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he said he would appoint unto me a king , which is the messiah , who shall arise and rule in the fear of the lord. and it refers th●s whole last prophesie of david , or his last words , that he spake by the inspiration of the holy ghost , unto the dayes of the messiah ; whence it gives this preface unto them ; these are the words of the prophesie of david , which he proph●sied concerning the end of the world , or for the end of the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the dayes of consolation that were to come . rab. isaiah , and rashi , interpret the words of david himself ; and kimchi also , but he mentions the application of it unto the messiah , who was to come of david , whom god would raise up unto him , which he approveth of . christian expositors who follow the jews , interpret those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rock of israel spake to me , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake concerning me ; that is by samuel who annointed me to be king. some , he spake unto me by nathan . our translators keep to the letter ; he spake unto me . and that alone answers unto the words of the verse foregoing ; the spirit of the lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake in me , or to me ; so are the revelations of god expressed ; see zech. . v. , . and it expresseth the communication of the mind of god , unto the prophet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not his speaking by him unto others ; and from these very words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of the lord spake in me , do the jews take occasion to cast the writings of david , amongst those which they assign unto that kind of revelation which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , books written by inspiration of the holy ghost . the other words also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his word was in my tongue , manifest that it is david himself that is spoken unto , and not of , in the third verse ; and therefore it is some other who is prophesied of by him , namely the messiah . and this the words whereby he is described do also manifest ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ruling in man ; that is , saith jarchi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : over israel who is called man ; as it is said , and ye the flock of my pasture are men ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . you are man. ezek. . . but where the word adam is used with this praefix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here , it no where signifies israel ; but is expresly used in a contradistinction from them ; as jerem. . . which hast set signs and wonders in the land of aegypt , even unto this day ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in israel and in adam , that is as we render it , amongst other men that are not israel . so that if any especial sort of men are intended in this expression , it is not israel , but other men . and indeed this word is commonly used to denote mankind in general ; as gen. . v. . chap. . v. . exod. . . chap. . . chap. . . and universally , where ever it is used , it signifies either all mankind , or humane nature . so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he who is the ruler over all mankind , which is the messiah alone . unless we shall inte●pret this expression by that of psal. . v. . thou hast ascended on high , thou hast lead captivity captive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , accepisti dona in homine ; and thou hast received gifts in man , that is , in the humane nature exalted , whereof the psalmist treats in that place . for whereas the apostle eph●s . . v. . renders these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he gave gifts unto men , it is manifest that he expresseth the end and effect of that which is spoken in the psalm ; for the lord christ received gifts in his own humane nature , that he might give and bestow them on others , as peter declareth , acts . v. . the remainder also of the words contain a description of the messiah ; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the just and righteous one , acts . . and he alone is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he that rules in the things that concern the fear and worship of god. isa. . v. , . so that this place doth indeed belong unto the faith of the antient church concerning the messiah . kings . v. . in stead of those words concerning solomon , he spake of trees § from the cedar tree that is in lebanon , unto the hyssop that springeth out of the wall ; the targum reads , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be prophecied of the kings of the house of david in this world , ( the duration of time and state of things under the old testament ) and of the messiah in the world to c●me ; so they call the dayes of the messiah . i know of none who have considered what occasion the targumists could take from the words of the text , to mention this matter , in this place . i will not say , that he doth not intend , the book of canticles , wherein under an allegory of trees , herbs , and spices , solomon prophesieth of , and sets forth the grace and love of christ towards his church , and wherein many things are by the latter targumist applied unto the messiah also , as we shall see . there is mention likewise made of the messiah in the targum , by an addition unto § the text , ruth . v. . it was said in the prophesie , that six righteous persons should come of ruth , david , and daniel with his companions , and the king m●ssiah . the general end of the writing of this book of ruth , was to declare the providence of god about the genealogie of the messiah . and this seems to have been kept in tradition amongst them . and for this cause doth matthew expresly mention her name in his rehearsal of the genealogie of christ , m●t. . v. . for it being a tradition amongst the jews , that this was the end of the writing of her story , whereon they add that consideration unto the text in their targum , it was remembred by the evangelist , in a compliance therewithall . the place of job wherein he expresseth his faith in him , and expectation of redemption § by him , hath been already explicated and vindicated , so that we shall not need here to insist upon it again . the psalms next occur . in david the light and faith of the church began to be greatly inlarged . the renovation of the promise unto him , the confirmation of it by an oath , the confinement of the promised seed unto his posterity , the establishment of his throne and kingdom , as a type of the dominion and rule of the messiah , with the especial revelations made unto him , as one that signally longed for his coming , and rejoyced in the prospect which he had of it , in the spirit of prophesie , did greatly further the faith and knowledge of the whole church . hence forward therefore the mention of him is multiplied , so that it would be impossible to insist on all the particular instances of it ; i shall therefore only call over some of the most eminent , with an especial respect unto the concurrence of the perswasion and expectation of the jews . psal. . v. . the rulers take counsell together against the lord and against his annointed ; § his messiah , as the word should be left uninterpreted . targum ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against his messiah . the talmudists in several places acknowledge this psalm to be a prophesie of the messiah , and apply sundry passages thereof unto him . and those words , thou art my son , this day have i begotten thee , are not amiss expounded by them in tract . succah . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will this day reveal unto men that thou art my son ; for so are they applyed by our apostle dealing with the jews , acts . v. . heb. . v. . namely , unto his resurrection from the dead , whereby he was declared to be the son of god with power ; rom. . v. . all the principal expositors amongst them , as rashi , kimchi , aben ezra , bartenora , or rab. obodia , acknowledge that their antient doctors and masters expounded this psalm concerning the messiah . themselves , some of them apply it unto david ; and say it was composed by some of the singers concerning him , when he was annointed king , which the philistins hearing of , prepared to war against him , sam. . . this is the conceit of rashi ; who therein is followed by sundry christian expositors , with no advantage to the faith. and i presume they observed not the reaso● he gives for his exposition ; our masters , saith he , of blessed memory , interpret this psalm of the king messiah ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but as the words sound , and to answer the hereticks , it is meet , or right to expound it of david . those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that we may answer the hereticks , or christians , are left out in the venice and basil editions of his comments , but were in the old copies of them . and this is the plain reason why they would apply this psalm to david , of whom not one verse of it can be truly and rightly expounded , as shall be manifested elsewhere ; and it is a wise answer which they give in midrash tehillim unto that testimony of v. . where gods calls the messiah his son , to prove him to be the natural son of god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and hence we may have an answer for the hereticks , who say that the holy blessed god hath a son. but do thou answer , he sayes not thou art a son to me ; but thou art my son. as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou art my son , did not more directly express the filiation of the person spoken of , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would do . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more emphatically expressive of a natural relation , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my son , than a son to me ; see gen. . . and in this psalm we have a good part of the creed of the antient church concerning the messiah , as may be learned from the exposition of it . § psal. . v. . targum ; because of the miracles and redemption which thou shalt work for thy messiah . i mention this place only , that it may appear , that the jews had a tradition amongst them , that david in this psalm bare the person of the messiah , and was considered as his type . and hence our apostle applies those words , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will put my trust in him , unto the lord jesus christ , heb. . v. . see also psalm . v. . § psal. . v. . the king shall joy in thy strength o lord. targum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the king messiah shall rejoyce . v. . for the king trusteth in the lord. targum ; messiah the king. and in midrash tehillim those words of v. . thou settest a crown of pure gold on his head , are also applyed unto him . there is no mention of him in the targum on psalm . nor in the midrash ; but we shall afterwards prove at large , that whole psalm to belong unto him , and to have been so acknowledged by some of their antient masters , against the oppositions and cavils of their latter seducers . § psal. . the targum hath given an especial title unto this psalm , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a psalm of praise for the elders ( assessors ) of the sanhedrim of moses : intimating that something eminent is contained in it . and those words , v. . thou art fairer than the children of men ; are rendered in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; thy beauty o king messiah is more excellent than that of the sons of men ; and grace , in the next words is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of prophecy ; not amiss ; and those words v. . thy throne o god is for ever and ever , are retained with little alteration . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the seat of thy glory o god , remaineth for ever and ever : applying it unto the messiah ; which illustrious testimony given unto his deity , shall be vindicated in our exposition of the words , as cited by our apostle ; heb. . kimchi expounds this psalm of the messiah . aben ezra sayes , it is spoken of david , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or concerning messiah his son , who is likewise called david ; as david my servant shall be their prince for ever . ezek. . v. . § psalm . & . are illustrious prophecies of the messiah , though the jews take little notice of them ; and that because they treat of two things which they will not acknowledge concerning him ; the former expresseth him to be god , v. , . and the other his sufferings from god and men , v. . both which they deny and oppose . but in shemoth rabba , sect. . they say of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. . the princes that shall come out of aegypt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; all nations shall bring gifts to the king messiah , referring the psalm to his dayes and work . the same exposition is given of the place in midrash , esther , cap. . v. . and by r. obodia haggaon on the place . § psal. . v. . give the king thy judgements o god ; targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give the sentence of thy judgement unto the king messiah . and herein they generally agree . midrash on the title ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; this is the king messiah , as it is said , a rod shall come forth from the stemm of jesse , isa. . v. . and aben ezra on the same title ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a prophecy of david , or of one of the singers , concerning solomon , or concerning the m●ssiah . and kim●hi acknowledgeth that this psalm is expounded by many of them concerning the messiah . rashi applies it unto solomon , as a prayer of david for him ; whereof he gives this as the occasion : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he prayed this prayer for his son solomon , because he saw by the holy ghost that he would ask of god an heart to understand , and keep , or do judgement . and although he endeavours vainly to apply v. . unto his dayes , they shall fear thee as long as the sun and moon endure ; and v. . in his dayes shall the righteous flourish , and abundance of peace , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , untill there be no moon ; yet when he cometh unto those words , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there shall ▪ be an handfull of corn in the earth , he adds , our masters interpret this of the cates or dainties in the dayes of the m●ssi●h , and expound the whole psalm concerning messiah the king ; and this he was enforced unto , lest he should appear too openly to contradict the talmudists , who frequently apply this psalm unto him , and have long discourses about some passages in it , especially this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. . which are much insisted on by martinus raymundus , petrus galatinus , and others . the vulgar latin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reads erit firmamentum ; in terra , which i should suppose to be corrupted from frum●ntum ; but that the lxx . who are followed also by other translations , as the arabick and aethiopick , read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , firmamentum . and this some think to be corrupted from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an handfull of corn , which is very probable . neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any where else used in the scripture , and may as well have something forreign in it , as come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so also v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where else used for sobolescet , or pliabit , as it is here rendered ; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son , which is but thrice used in that signification ; gen. . v. . by a philistin ; and job . v. . by an arabian ; and isa. . v. . concerning a son among the chaldaeans ; which argue it to be a forreign word ; being properly used in a prophesie of the calling of the gentiles ; as this is ; so in the same subject it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chasmannim shall come to the messiah , psal. . . which we render princes , and it may be such were intended ; but the word seems to be aegyptian for hebrew it is not , though afterwards used among the jews , whence the family of mattathias were called hasmoneans . but to return ; it is evident that in this psalm much light was communicated unto the church of old , into the office , work , grace , compassion and rule of the messiah , with the calling , and glorious access of the gentiles unto him . there is mention likewise made of him in the targum on psalm . v. . the vineyard § which thy right hand hath planted ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the branch thou hast made strong for thy self , so our translation ; but all old translations , as the lxx , vulgar latin , syriac● , interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in analogie unto the preceding allegory of the vine , but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. . and render it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; super filium hominis , and upon the son of man , whom thou madest strong for thy self . targum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and for the king messiah whom thou hast strengthened or fortified , for thy self . and we know how signally in the gospel he calls himself the son of man ; and among other names ascribed unto him the talmudists say , he is called jinn●n , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son. and v. . he is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the son of man , whom thou madest strong for thy self ; and hereunto doth aben ezra refer the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the foregoing verse . and for that expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let thy hand be upon the man of thy right hand ; he observes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when ever jad the hand , that is the hand of god , hath beth following it , it is for reproach or punishment , unto them whom it respects ; as exod. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , behold the hand of the lord is upon thy cattel , that is , for their destruction . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if beth follow not , it is for praise , or help ; as psalm . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let thine hand help me , or be for my help . so that the words are a prayer for the son of man , and as our lord christ was the son of man ; so he was the true vine , whereof the father is the husbandman , and his disciples the branches , john . v. , , , , . and he himself also was called out of aegypt , matth. . v. . as was the vine spoken of in this psalm ; so that , he who is afflicted in all the afflictions of his people , is principally intended in this prophetical psalm . aben ezra would have the son of man , to be israel ; but not seeing how well it can be accommodated unto them , he adds , the words may respect messiah ben ephraim an idol of their own setting up . but the targum acknowledgeth the true messiah here ; for whose sake the church is blessed , and by whom it is delivered . the th psalm is a signal prophesie of him ; describing his person , kingdom , § priesthood , and the work of redemption , wrought by him . but whereas sundry things in this psalm , are interpreted and applied unto the lord christ by our apostle in his epistle unto the hebrews , where they fall directly under our consideration , i shall here only briefly reflect on some of their own confessions , although it be a signal declaration of the faith of the church of old , scarcely to be parallel'd in any other place . the later masters indeed observing how directly and openly this psalm is applied unto the lord christ in the new testament , and how plainly all the passages of it are accommodated unto the faith of christians concerning the messiah , his office and work , do endeavour their utmost to wrest it unto any other , as shall elsewhere be manifested . yea , the targum its self is here silent of the messiah , for the very same reason , and perverts the whole psalm to apply it unto david ; and yet is forced on v. . to refer the things spoken of unto the world to come , or dayes of the messiah . and the most of their masters when they mention this psalm occasionally , and mind not the controversie they have about it with christians , do apply it unto him . so doth the midrash tehillim on psalm . v. . and also on this psalm , v. . though there be an endeavour therein foolishly to wrest it unto abraham . ra. saadias gaon , on dan. . v. . whose words are reported by solomon jarchi on gen. . v. . ra. arama on gen. . as he is at large cited by munster on this psalm . moses haddarshan on gen. . v. . ra. obediah , on the place ; all whose words it would be tedious here to report . it is sufficiently manifest that they have an open conviction , that this psalm contains a prophecy concerning the messiah ; and what excellent things are revealed therein touching his person , and offices , we shall have occasion to declare in the exposition of the epistle its self , wherein the most material passages of it , are applied unto our lord jesus christ. § in the targum on the canticles there is frequent mention also of the m●ssiah ; as chap. . v. . chap. . v. . chap. . v. . chap. . v. , , , . but because the jews are utterly ignorant of the true spiritual sense of that divine song , and the targum of it , is a confused miscellany of things sufficiently heterogeneous , being a much later endeavour than the most of those on the other books , i shall not particularly insist on the places cited , but content my self with directing the reader unto them . the like also may be said of eccles. chap. . v. . chap. . v. . where without any occasion from the text , the mention of him is importunely inculcated by the targumists . § we are now entring on the prophets , the principal work of some whereof , was to testifie before hand the sufferings of christ , and the glory that was to follow , pet. . v. . and therefore i do not at all design to gather up in our passage all that is foretold , promised , declared and taught concerning him in them , ( a work right worthy of more peace , leisure and ability than what in any kind i am entrusted withal ) but only to report some of the most eminent places , concerning which we have the common suffrage of the jews in their general application unto the messiah . among these , that of isaiah , chap. . v. , , . occurreth in the first place . and it shall come to pass in the last dayes , that the mountain of the house of the lord shall be established in the top of the mountains , and shall be exalted in the top of the hills , and all nations shall flow unto it : and many people shall go and say , come ye , and let us go up to the mountain of the lord , to the house of the god of jacob , and he will teach us of his wayes , and we will walk in his paths : for out of zion shall go forth the law , and the word of the lord from jerusalem . and he shall judge among the nations , and shall rebuke many people , and they shall beat their swords into plow-shares . the same prophesie is given out by micah , in the same words , chap. . v. , , . and by the common consent of the jews , the messiah is here intended , although he be not mentioned in the targum . the talmudical fable also of the lifting up of jerusalem three leagues high , and the setting of mount moriah on the top of sinai , carmel , and tabor which shall be brought together unto that purpose , mentioned in midrash tehellim , and in baba bathra ; distinc . hammocher , is wrested from these words . but those also of them who pretend to more sobriety , do generally apply them to the promised messiah . kimchi gives it for a rule , that that expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter dayes , doth still denote the times of the messiah , which i suppose is not liable unto any exception . and as he giveth a tolerable exposition of the establishing of the mountain of the lord , on the top of the mountains , assigning it to the glory of the worship of god , above all the false and idolatrous worship of the gentiles , which they observed on mountains and high places , so concerning those words , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shall judge among the nations , he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this judge ; or he that judgeth is the king messiah . the like also saith aben ezra on the same place , and jarchi on the same words in the prophesie of micah . and as this is true , so whereas jehovah alone is mentioned in the foregoing verses , unto whom and no other this expression can relate , how it is possible for them to deny that the messiah is the lord , the god of jacob also ; for undeniably it is he , concerning whom it is said , that he shall judge among the nations ; and by their confession that it is the messiah who is the shophet the judge here intended , they are plainly convinced out of their own mouths , and their infidelity condemned by themselves . abarbinel seems to have been aware of this entanglement , and therefore as he wrests the prophesie , ( by his own confession contrary to the sense of all other expositors ) unto the times of the building of the second temple ; so because he could not avoid the conviction of one that should judge among the nations , he makes it to be the house it self , wherein as he sayes , thrones for judgement were to be erected ; the vanity of which figment secures it from any further confutation . we have then evidently in these words three articles of the faith of the antient church concerning the messiah ; as first , that as to his person , he should be god and man ; the god of jacob , who should in a bodily presence judge the people , and send forth the law among the nations , v. . secondly , that the gentiles should be called unto faith in him , and the obedience of his law , v. . thirdly , that the worship of the lord in the dayes of the messiah should be far more glorious than at any time whilest the first temple was standing , for so it is foretold , v. . and so our apostle proves it to be , in his epistle to the hebrews . and this whole prophesie is not a little perverted by them , who apply it to the defeat of resin and pekah when they came against jerusalem , and who in their annotations on the scripture , whereby they have won to themselves a great reputation in the world , seldom depart from the sense of the jews , unless it be where they are in the right . isa. . v. . in that day shall the branch of the lord be beauty and glory . targ. § 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; at that time shall the messiah of the lord be for joy and honour . and this prophesie also is by the most learned of the rabbins applied unto the messiah . kimchi interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the branch , by that of jerem. . v. . i will raise up unto david a righteous branch , a king shall reign and prosper . aben ezra enclines unto them who would have hezekiah to be intended ; a christian expositor refers the words to ezra and nehemiah , upon the return from the captivity , on what grounds he doth not declare . abarbinel having , as is his manner alwayes , repeated the various expositions and opinions of others , adds at last , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; others expound the words of the messiah our righteousness ; let him be speedily revealed . but they may also do well to consider , that the person here promised to be the beauty and glory of the church , by whom the remnant of israel , which are written in the book of life shall be saved , is the branch of the lord , and the fruit of the earth ; which better expresseth his two natures in one person , than that he should be for a while a barren branch , and afterwards bear fruit in the destruction of gog and magog , which is their gloss on the words . the illustrious prophesies concerning the name of the messiah , immanuel , and his being born of a virgin , chap. . & . must be handled apart afterwards and vindicated from the exceptions of the jews , and are therefore here omitted . isaiah . v. . and his name shall be called wonderfull , counsellor , the mighty god , § the everlasting father , the prince of peace . targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and his name is called of old , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; micah . v. . targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , as in the next words , from everlasting , from the dayes of eternity . for although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be frequently used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from before the face or sight , as the words of the targumist are here vulgarly translated , ( as in the translation in the polyglott bibles ) a facie admirabilis consilii deus , which is blamed by cartwright in his mellificium , for not putting deus in the genitive case , as well as admirabilis , ( which indeed were rational , if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were necessarily a facie , ) but it is also used absolutely with reference unto time , and so there is no need that the following words should be regulated thereby . so is it twice used , as prov. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and before his works , that were wrought ; that is from eternity . and v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and before the world. and in that sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes used ; as isaiah . v. . psalm . v. . isa. . v. . and thus the words will yield a better sense than a facie admirabilis consilii deus ; or that which they are cast into by seb. munster ; mirificantis consilium deo fortissimo qui manet in secula . for there is no need a we have seen that the words should be cast into the genitive case by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and although the targumist rendreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the participle , counsellor , by the substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 counsell , yet this hinders not , but that it may express one of his names : wonderfull , counsell , god ; or mirificans consilium deus ; or , the god of wonderfull counsell . one , from some of the jews , takes another way to pervert these words . consiliarius , deus fortis , imo saith he , consultator dei fortis ; i. qui in omnibus negotiis consilia a deo poscet , per prophetas scilicet ; whereby this clear and honourable testimony given unto the deity of our lord jesus christ , is weakned and impaired . again the targumist renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be called , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a passive sense ; which obviates the principal exception of the modern jews , who interpret it actively , that it may be referred to god the wonderfull counsellor , who shall call him the prince of peace . but as this is contrary to the targum , so also to the use of the word in like cases . for this declaration of the name of the child promised , answers the proclamation made of the name of god , exod. . v. . where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well rendered by ours , and proclaimed , or , and there was proclaimed ; the name following sounded in his ears . where the vulgar latin translating the word actively , and applying it unto moses ; stetit moses cum eo invocans nomen domini , quo transcunte coram eo ait , dominator domine deus ; moses stood with him calling on the name of the lord , who passing by he said , o mighty ruler , lord god ; both corrupts the proper sense of the words , and gives us that which is directly untrue : for not moses , but god himself gave out and proclaimed that name as it is said expresly that he would do , chap. . v. . and as moses himself afterwards pleaded that he had done , numb . . v. , . but this by the way , to obviate the judaical sophism mentioned , that would make all the names in the text , unless it be the prince of peace , to precede the verb , and that to be actively understood . § it follows in the targum ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the words are variously rendered ; some refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that goes before ; so expressing them by , deus fortis , or fortissimus ; the mighty god. others as the translation in the biblia regia , and londin . refer to the words following , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and render it by vir , the man ; vir permanens in aeternum ; the man abiding for ever ; but it doth not seem that this sense will hold ; for although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signifie a man ; the same with the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so used , but only for fortis or fortissimus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in the original is applyed to god and men ; but here it seems to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to signifie as by us translated the mighty god ; which the targumist endeavoured also to express ; and so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permanens in secula , abideing for ever , he rendereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father of eternity , significantly enough . also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned by some with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and rendered messia pacis , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prince of peace ; but this connexion of the words those that follow will not well bear ; wherefore , they place the name messiah absolutely , and render the following words , whose peace shall be multiplyed unto us in his dayes . § and this testimony of their targum , the present jews are much to be pressed withal ; and there are not many from which they feel their entanglements more urgent upon them . and it would at the same time , move compassion at their blindness , and indignation against their obstinacy , for any one seriously to consider how wofully they wrest the words up and down to make a tolerable application of them unto hezekiah , whom they would fix this prophesie upon ; and on the occasion given us by the targum , i shall take a little view of their sentiments on this place of the prophet . that of old they esteemed a prophesie of the messiah , not only the targum as we have seen , but the talmud also doth acknowledge . besides also they manifest the same conviction in their futilous traditions . in tractat. saned . distino . cholech ; they have a tradition that god thought to have made hezekiah to be the messiah , and senacherib to have been gog and magog ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the property of judgement interposed , and asked why david rather was not made the messiah , who had made so many songs to the praise of god. and rabbi hillel , as we shall see afterwards , contended , that israel was not any more to look for a messiah , seeing they enjoyed him in hezekiah . now these vain traditions arose meerly from the concessions of their old masters , granting the messiah to be here spoken of , and the craft of their later ones , wresting the words unto hezekiah , so casting them into confusion , that they knew not what to say , nor believe ; but let us see how they acquit themselves at last in this matter . four things are here promised concerning this child , or son that should be given § unto the church . ( . ) that the government should be on his shoulder . ( . ) that his name should be call●d wonderful , counsellor , the mighty god , the everlasting father , the prince of peace . ( . ) that of the increase of his government there should be no end . ( . ) that he should sit on the throne of david to order it for ever . and we may see how well they accommodate these things unto hezekiah , their endeavours being evidently against the faith of the antient church , the traditions of their fathers , and it may be doubted their own light and conviction . first , the government shall be on his shoulder , saith sol. jarchi ; because the rule and yoke of god shall be upon him in the study of the law ; this pleaseth not kimchi ( as it is indeed ridiculous ) and therefore he observeth that mention is not made of the shoulder , but with reference unto burden and weight ; whence he gives this interpretation of the words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; because ahaz served the king of assyria , and his burden was on his shoulder , he sayes of this child , he shall not be a servant with his shoulder , but the government shall be on him . and this it seems is all that is here promised ; and this is all the concernment of the church in this promise ; hezekiah shall not serve the king of assyria . neither is it true , that ahaz served the king of assyria under tribute ; and it may seem rather that hezekiah did so for a season , seeing it is expresly said , that he rebelled against him , and served him no more : chron. . v. . yea , plainly he did so , and paid him by way of tribute , three hundred talents of silver , and thirty talents of gold , kings . v. . so he. aben ezra passeth over this expression without taking notice of it . secondly , as to the name ascribed unto him , they are for the most part agreed , and § unless that one evasion which they have fixed on , will relieve them , they are utterly silent ; now this is , as was before declared , that the words are to be read , the wonderfull , counsellor , the mighty god , the everlasting father , shall call his name the prince of peace ; so that the prince of peace only is the name of the promised child , all the rest are the name of god. but ( . ) if words may be so transposed , and shufled together , as they are to produce this sense , there will nothing be left certain in the scripture ; nor can they give any one instance of such a disposal of words , as they fancy in this place . ( . ) the very reading of the words rejects this gloss , he shall call his name wonderfull ; ( . ) it is the name of the child , and not of god that gives him , which is expressed for the comfort of the church : ( . ) what tolerable reason can be given for such an accumulation of names unto god in this place ? ( . ) there is nothing in the l●ast , not any distinctive accent , to separate between the prince of peace , and the expressions foregoing ; but the same person is intended by them all ; so that it was not hezekiah , but the mighty god himself , who in the person of the son was to be incarnate , that is here spoken of . besides , on what account should hezekiah so eminently be called the prince of peace ? § 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a prince , is never used in the scripture with reference unto any thing , but he that is so called , hath chief power and authority over that whereof he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prince , chief , or captain ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the general , or chief commander of the army , under whose command , and at whose disposal it is . by the greeks it is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as the apostle calls our lord jesus christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . the prince of life ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . v. . the prince or captain of salvation . nor is the word once in the old testament applied unto any one , but he that had power and authority over that which he was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or prince of , to give , grant , or dispose of it , as he thought meet ; and in what sense then can hezekiah be called the prince of peace ? had he the power of peace of any sort in his hand ? was he the lord of it ? was it at his disposal ? the most of his reign he spent in war ; first with his neighbours the philistins , kings . v. . and afterwards with the king of assyria ; who took all the cities of juda , one or two only excepted , kings . v. . and in what sense shall he be called the prince of peace ? the rabbins , after their wonted manner to fetch any thing out of a word whether it be ought to their purpose or no , answer , that it was because of that saying , isa. . v. . for there shall be peace and truth in my dayes . but this being spoken with respect unto the very latter part of his raign , and that only with reference unto the babylonian captivity which was afterwards to ensue , is a sorry foundation to entitle him unto this illustrious name , the captain , prince , or lord of peace ; which bespeaks one that had all peace , ( and that in the scripture language , is all that is good or prosperous both temporal and spiritual , in reference unto god and man ) in his power and disposal . and yet this is the utmost that any of them pretend to give countenance unto this appellation . § abarbinel , who heaps together the interpretations , conjectures and traditions of most that went before him , seems to agree with kimchi in that , of the government being upon his shoulder , because his father ahaz sent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a present unto the king of assyria , but he did not ; whereas it is expresly said , that he paid him tribute of three hundred talents of silver and thirty talents of gold , for the raising whereof , he emptied his own treasures , and the treasures of the house of god , yea , and cut off the gold from the doors and pillars of the temple , kings . v. , . yet he mentions that other fancy of rashi about the study of the law , and so leaves it . but in this of the name ascribed unto him he would take another course ; for finding hezekiah in their talmud . tract . saned . pereck chelek , called by his masters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he who had eight names , as senacherib is also childishly there said to have had , he would in the first place , ascribe all these names unto hezekiah , giving withall such reasons of them , as i dare not be so importune on the readers patience , as to transcribe ; and himself after he had ascribed this opinion to jonathan the targumist , and rashi , embraceth the other of kimchi before confuted . and yet knows not how to abide by that neither . § thirdly , how can it be said of hezekiah , that of the increase of his government there should be no end ; seeing he lived but four and fifty years , and reigned but twenty five , and his own son manasseh who succeeded him , was carried captive into babyl●n . but as unto this question , and that which follows , about his sitting upon the throne of david for ever , after they have puzled themselves with the great mysterie of mem clausum in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they would have us to suppose that these words concerned only the life of hezekiah , though it be not possible that any other word should be used more significantly expressing perpetuity . of the increase of his government , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no end , it shall be endless ; and he shall rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from hence , or now , and , unto for ever , for evermore . and thus by the vindication of this place from the rabbinical exceptions , we have not only obtained our principal intention , about the promise of a deliverer , but also shewed , who and what manner of person he was to be , even a child that was to be born , who should also be , the mighty god , the everlasting father , the prince of peace , whose rule and dominion was to endure for ever . § isaiah . v. . the yoke shall be destroyed because of the annointing . targum ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the people shall be broken before the messiah . and it may be some respect may be had in these words unto the promised seed , upon whose account the yoke of the oppressors of the church shall be broken ; but the words are variously interpreted , and i shall not contend . § isaiah . . and there shall come forth a rod out of the stemm of jesse , and a branch shall grow out of his roots . targum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and a king shall come forth from the sons of jesse , and messiah shall be annointed from the sons of his sons ; his posterity . ver. . the wolf shall dwell with the lamb : targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the dayes of the messiah of israel peace shall be multiplyed in the earth , — and the wolf shall dwell with the lamb. that this chapter contains a prophesie of the messiah and his kingdom , and that immediately and directly , all the jews confess ; hence is that part of their usual song in the evening of the sabbath . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shake thy self from dust , arise my people clothed in glorious guise , for from bethlehem jesse's son brings to my soul redemption . they call him the son of jesse from this place ; which makes it somewhat observable that some christians , as grotius , should apply it unto hezekiah , judaizing in their interpretations beyond the jews . only the jews are not well agreed in what sense those words , the wolf shall dwell with the lamb , and the leopard shall lye down with the kid , &c. are to be understood . some would have it , that the nature of the brute beasts shall be changed in the dayes of the messiah ; but this is rejected by the wisest of them , as maimonides , kimchi , aben ezra and others ; and these interpret the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , allegorically , applying them unto that vniversal peace which shall be in the world in the dayes of the messiah . but the peace they fancy , is far from answering the words of the prophesie , which express a change in the nature of the worst of men , by vertue of the rule and grace of the messiah . i cannot but add that abarbinel writing his commentaries about the time that the europaean christian nations were fighting with the saracens for the land of palestine , or the holy land , he interprets the latter end of the tenth chapter , to the destruction of them on both sides by god , whereon their messiah should be revealed , as is promised in this , which he expresseth in the close of his exposition of the first verse of chap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and there shall prevail great war between the nations of the world , one against another , on , or for the holy land , and strong nations shall fall in it by the sword of one another , and therefore it is said , behold the lord , the lord of host shall lop . chap. . v. . and a little after , he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in the middest of that war shall messiah the king be revealed ; for those nations he would have had to be gog and magog ; and in many places doth he express his hopes of the ruine of the christians by that war ; but the issue hath disappointed his hopes and desires . ise. . v. . send ye the lamb to the ruler of the land. targum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; § they shall bring their tribute unto the messiah of israel . o●serving as it should seem , that the moabites unto whom these words are spoken , were never after this time tributary to judah , and withall considering the prophesie of v. . which he applies also ( and that properly ) unto the messiah , the targumist conceived him to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or ruler here mentioned , unto whom the moabites are invited to yield obedience ; and i conceive it will not be very easie to fix upon a more genuine sense of the words . so also ver . . then shall the throne of the messiah of israel be prepared in goodness . doubtless with more truth than those christians make use of , who wrest these words also to hezekiah . isa. . . in that day shall the lord of hosts be for a crown of glory ; targum ; § 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the messiah of the lord of hosts : the lord of hosts , in and with the messiah , who is the crown of glory , and diadem of beauty in his kingly office and rule unto the remnant of his people that shall be saved by him . isa. . v. . behold my servant whom i uphold ; my elect. targum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , § behold my servant the messiah . how much better than the translation of the lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; applying the words to the whole people of israel , whereas they are expresly referred to the lord christ , mat. . v. , . and kimchi on this place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , behold my servant ; that is messiah the king ; and abarbinel confutes both r. saadias , and aben ezra with sharpness , who were otherwise minded . how much better than he of late , who interprets these words of isaiah himself , unto whom not one letter of the prophesie can receive any tolerable accommodation . it is the messiah then , by their own confession , who is intended in this prophesie ; who is described not on horse-back in his harness as a great warriour , such as they expect him , but one filled with the spirit of the lord , endowed with meekness , suffering opposition and persecution , bringing forth righteousness and truth unto the gentiles , who shall wait for his law , and receive it , when it is rejected by the jews , as the event hath manifested , isa. . v. . my servant whom i have chosen ; targum . my servant messiah in whom i rest . isa. . . behold my servant shall prosper . targum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; behold § my servant the messiah shall prosper ; in these words begins that prophesie which takes up the remainder of this chapter , and that whole chapter that follows ; in the tenth verse whereof there is mention made again of the messiah . and this is an evidence to me that the jews however bold and desperate in corrupting the sense of the scripture , to countenance their infidelity , yet have not dared to intermeddle with the letter its self , no not in the targums , which are not so sacred with them as the text. for whereas the application of this prophesie unto the messiah is perfectly destructive to their whole present perswasion and religion , with all the hopes they have in this world , or for another , yet they never durst attempt the corrupting of the targum where it is done , so plainly ; which yet for many generations they had in their own power , scarce any notice being taken of it by any christians in the world . but concerning this place we must deal with them afterwards at large . § jerem. . v. . and i will raise unto david a righteous branch . targum : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and i will raise up unto david messiah the righteous . this is he who in the next verse is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jehovah our righteousness . the jews generally agree that it is the messiah who is here intended ; and whereas a late christian expositor would have zerubbabel to be designed in these words , abarbinel himself , gives many reasons why it cannot be applyed unto any one under the second temple . for saith he , during that space , no one reigned as king of the house of david , nor did judah and israel dwell then in safety and security , they being continually oppressed , first by the persians , then by the graecians , and lastly , by the romans . so he and truly ; and i see no reason , why one should pervert the promises concerning the messiah , when they cannot tolerably accommodate them unto any other . for the preservation of the name of this righteous branch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jehovah our righteousness ; we may bless god for the original ; for the old translations are either mistaken , or corrupt , or perverted in this place . the vulgar latin is the best of them which reads , dominus justus noster ; our righteous lord ; which yet corrupts the sense ; and gives us an expression , that may be assigned unto any righteous king. the lxx . far worse ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and this is the name that the lord shall call him josedec . a corrupt word formed out of the two hebrew words in the original , signifying nothing , but perverted as it were on purpose to despoil the messias of his glorious name , the evidence of his eternal deity . symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; lord justifie us ; he seems as one observes to have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pihel ; but yet this also obscures the text. the chaldee according unto its usual manner , when any thing occurs which its author understood not , gives us a gloss of its own sufficiently perverting the sense of the place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let righteousness come forth to us from before the lord in his dayes . let them consider this instance , which is but one of many that may be given , who are ready to despise the original text , to prefer translations before it , and to cherish suspicions of its being corrupted by the jews , or of their arbitrary inventions of its points or vowells , whereby the sense of the words is fixed and limited . can there be any clearer acquitment of them in this matter , than this certain observation ; that every place almost which bears testimony unto any thing concerning the messiah which is denyed by them , is far more clear in the original , than in any old translation what ever . and hereof we have an eminent instance in this place , where this name denoting undeniably the divine nature of the messiah , is preserved entire only on the original , and that as it is pointed , as some fancy by some jewish masarites who lived they know not where , nor when . and those amongst our selves who are ready to give countenance unto such opinions , or to admire the promoters of them , may do well to consider what reflection they cast thereby on that translation which is of use among us , by the command of authority , than which there is no one extant in the world , that is more religiously observant of the hebrew text , and that as pointed in their bibles ; nor hath it any regard unto any , or all translations , where they differ from the original , as may be seen with especial respect unto that of the lxx . the stream that feeds most of the rest , in above a thousand places . but this by the way . one of late hath applyed this name unto the people of israel ; and interprets the words , deus nobis bene fecit ; god hath done well unto us . but we have had too much of such bold and groundless conjectures about the fundamentalls of our faith and worship . the jews seek to evade this testimony , by instances of the applications of this name to other things ; as the altar built by moses , the ark , and the city of jerusalem . but it is one thing to have the name of god called on a place or thing to bring the occasion of it unto remembrance ; another to say that this is the name of such a person , jehovah our righteousness . and whereas the holy ghost sayes expresly that this is his name , the jews must give us leave to call him so , and to believe him so ; which is all we contend for . of the same importance with this prophesie is that of ezek. . v. . jerem. . . their nobles shall be of themselves and their governour shall proceed from § the middest of them . targum ; their king shall be annointed from amongst them ; and their messiah shall be revealed unto them . and upon his account it is that god enters into a new covenant with his people : v. . jerem. . v. , . for those words , flocks shall pass again under the hand of him that telleth them , the targum reads , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the people shall be yet gathered by the messiah ; and a prophesie of him it is no doubt , as the fifteenth verse makes it evident , where all the jews acknowledge him to be intended by the branch of righteousness which shall spring up unto david ; who also is promised in the sixth verse , as the abundance , or crown of truth and peace ; yet one of late hath wrested this place also to zerubbabel . hos. . . seek the lord their god and david their king. targum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; § and shall obey the messiah the son of david their king ; the rabbins are divided about this place ; some of them acknowledging the messiah to be intended , others referring the prophesie unto the temple , or house of the sanctuary built by the son of david . but the words themselves , with the denotation of the time for the accomplishment of this prophesie in the end of the verse , will allow of no application unto any other ; and plainly discovers his mistake who would wrest this text also to zerubbabel . hos. . targum , they shall sit under the shaddow of messiah : see cant. . . micah . . v. . and thou tower of the flock , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; § and thou messiah of israel , who art hid because of the sins of the congregation of zion , to thee the kingdom shall come . this gloss i confess draws upon the lees of talmudical rabbinism ; for they fancy that their messiah was long since born , even at the appointed time , but is kept hid , they know not where , because of the sins of israel . micah . v. . but thou bethlehem ephrata , though thou be little among the thousands § of judah , yet out of thee shall he come forth unto me the ruler over israel , whose goings forth have been from of old , from everlasting . targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; out of thee shall the messiah come forth before me to exercise rule over israel . this prophesie was famous among the jews of old , as designing the place where the m●ssiah was to be born , which alone is done here ; and its signal accomplishment is recorded , matth. . , , . luke . , . and unto this day they generally acknowledge that it is the messiah alone who is intended . and yet this consent of all the jews , antient and modern , with the application of it unto the true messiah in the gospel , manifesting the catholick consent of both churches judaical and christian about the sense of this place , hinder not one from interpreting this place of zerubbabel , whose goings forth as he supposeth , are said to be of old , from everlasting , because he came of the antient kingly house of david , whereas not one word of the prophesie ever had any tolerable appearance of accomplishment in him . for neither was he born at bethlehem , nor was he the ruler over the israel of god ; much less had he the least share or interest in those eternal goings forth which are expressed in the close of the verse . the words are an express description of the person of the messiah , who though he was to be born in the fulness of time at bethlehem , yet the existence of his divine nature was from of old , from everlasting . and the jews know not how to evade this testimony . rashi adds in the interpretation of the words , only that of psalm . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we have rendered , his name shall be continued as long as the sun ; not reaching the sense of the place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by the targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and before the sun was , an expression of eternity . as prov. . v. . kimchi and aben ezra would have the words respect that long season that was to be between david and the messiah . bethlehem , saith kimchi that is david who was born there , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is a long time between david and the messiah ; but this gloss is forced , and hath nothing in the words to give countenance unto it . it is the messiah that is said to be born at bethlehem , and not david , as shall afterwards be evinced ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denotes some acts , or actings of him that is spoken of and not his relation unto another not spoken of at all . neither do those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote a long time , but directly that which is before all times ; see. prov. . . he yet proceeds to answer them who say the messiah is god from this place , because of this description of him . and first rejects the lord christ from being here intended , as supposing an objection to be made with reference unto him , though he express it not ; for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is an answer unto them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he ruled not over israel but they ruled over him . where it is evident that some sentence written by him is left out of the copies printed among christians . but poor , blind , blasphemous wretch ; this boast hath cost him and his associates in infidelity full dear . it is true , their progenitors did unto him what ever the counsel of god had determined ; but notwithstanding all their rage , he was exalted by the right hand of god , and made a prince and a saviour , having ruled ever since over the whole israel of god , by his word and spirit , and over them , his stubborn enemies with a rod of iron . he adds that it is false that these words are applicable unto the eternity of god , for saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god was before the dayes of everlasting ; as though in the same sense god were not expresly said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here ; see habbak . . . and to be from everlasting . and this place is well expounded by prov. . v. , , . as some of the rabbins acknowledge ; so that we have in it , an eminent testimony given unto the person of the messiah , as well as unto the place of his nativity . of which we shall treat afterwards . § zech. . . for behold i will bring forth my servant the branch . targum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , behold i bring forth my servant the messiah who shall be revealed . this revelation of the messiah relates unto their apprehension of his being born long since , but to lye hid because of their sins , as was before intimated . and in like manner is he three times more mentioned by the targumist in this prophesie , chap. . v. . chap. . v. . chap. . v. . in all which places he is certainly designed by the holy ghost . there are also many of them , who acknowledge him to be intended , chap. . v. . chap. . v. , . chap. . v. . where he is not mentioned in the targum . i have not insisted on these places , as though they were all the testimonies that to the same purpose might be taken out of the prophets , seeing they are a very small portion of the praedictions concerning the person , grace and kingdom of the messiah , and not all those which are most eminent in that kind ; but because they are such as wherein we have either the consent of all the jews with us in their application , from whence some advantage may be taken for their conviction , or we have the suffrage of the more antient and authentick masters to reprove the perversness of the modern rabbins withall . § and this is he whom we enquire after . one who was promised from the foundation of the world , to relieve mankind from under that state of sin and misery whereinto they were cast by their apostasy from god. this is he who from the first promise of him , or intimation of relief by him , was the hope , desire , comfort , and expectation of all that aimed at reconciliation and peace with god ; upon whom all their religion , faith and worship was founded , and in whom it centered . he , for whose sake , or for the bringing of whom into the world , abraham and the hebrews his posterity were separated to be a peculiar people distinct from all the nations of the earth ; in the faith of whom , the whole church in , and from the dayes of adam , that of the jews in especial , celebrated its mystical worship , endured persecution and martyrdom , waiting and praying continually for his appearance ; he whom all the prophets taught , preached , promised , and raised up the hearts of believers unto a desire and expectation of , describing before hand his sufferings , with the glory that was to ensue . he of whose coming a catholick tradition was spread over the world , which the old serpent , with all his subtility , was never able to obliterate . exercitatio x. ends of the promises and prophesies concerning the messiah . other wayes of his revelation . of his oblation by sacrifices . of his divine person by visions . what meant in the targums by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word of god. the expression first used , gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what or who . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . apprehensions of the antient jews about the word of god. of the philosophers . application of the expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the son by john. expressions of philo. among the mahumetans , christ called the word of god. intention of the targumists vindicated . how the voice walked . aben ezra refuted ; and r. jona . the appearance of the second person unto our first parents . gen. . , , . gods appearance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . suddenness of it . who appeared . the occasion of it . reflection of aben ezra on some christian expositors : retorted . a trinity of persons not proved from this place . distinct persons proved . no created angel representing the person of god called jehovah . chap. . . from the lord. exceptions of aben ezra and jarchi removed . appearance of the second person . gen. . , , , , , . occasion of this vision . the person ; in appearance a man : in office , an angel : in nature god. gen. . . hos. . , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what . who it was that appeared . exod. . , , , , , . god that appeared . exod. . , , . who gave the law. not a created angel. the ministery of angels how used therein . exod. . , , , . chap. . , , , , . different angels promised . the angel of gods presence who . josh. . , , . captain of the lords h●st described . sense of the antient church concerning th●se appearances . of the jews . opinion of nachmanides . tanchuma . talmud . fiction of the angell rejected by moses , accepted by joshua . sense of it . metatron . wh● . derivation of the name . wee have seen how plentifully god instructed the church of old , by his § prophets , in the knowledge of the person , office , and work of the messiah . and this he did , partly , that nothing might be wanting unto the faith and consolation of believers , in a suitableness and proportion unto that condition of light and grace , wherein it was his good pleasure to keep them before his actual coming ; and partly , that his righteous judgements in the rejection and ruine of those who obstinately refused him , might from the means of their conviction be justified and rendered glorious . neither were these promises and predictions alone the means whereby god would manifest and reveal him unto their faith . there are two things concerning the messiah , which are the pillars and foundation of the church . the one is his divine nature ; and the other his work of mediation in the att●nement for sin , which he was to make by his suffering , or the sacrifice of himself . for the declaration of these , unto them who according unto the promise looked for his coming , there were two especial wayes or means graciously designed of god. the latter of these wayes , was that worship which he instituted , and the various sacrifices which he appointed to be observed in the church , as types and representations of that one perfect oblation which he was to offer in the fulness of time . the unfolding and particular application of this way of instruction , is the principal design and scope of the apostle in his epistle unto the hebrews . whereas therefore that must be at large insisted on in our exposition of that epistle , i shall not anticipate what is to be spoken concerning it in these previous discourses , which are all intended in a subserviency thereunto . the other way which concerns his divine person , was by those visions and appearances of the son of god as the head of the church , which were granted unto the fathers under the old testament . and these as they are directly suited unto our purpose , in our enquiry after the pro●nosti●●s of the advent of the messiah , so are they eminently usefull for the conviction of the jews . for in them , we shall manifest that a revelation was made of a di●tinct p●rson in the deity , who in a peculiar manner did mannage all the concernments of the church after the entrance of sin . and herein also according unto our proposed method , we shall enquire what light concerning this truth hath been received by any of the jewish masters ; as also manifest , what confusions they are driven unto , when they seek to evade the evidence that is in the testimonies to this purpose . § there is frequent mention in the targumists of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word of the lord. and it first occurs in them , on the first appearance of a divine person , after the sin and fall of adam . gen. . v. . the words of the original text are ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and they heard the voice of the lord god walking in the garden . the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking , may be as well referred unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice , as unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lord god ; vocem domini dei ambula●tem . and although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most commonly signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or verbum pr●l●tum , the outward voice , and sound thereof , yet when applyed unto god , it frequently denotes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his almighty power whereby he effecteth what ever he pleaseth . so psal. . v. , , , , , , . those things are ascribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this voice of the lord , which elsewhere are assigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . v. . to the word of his power , which the syriack renders by the power of his word , intending the same thing . now all these mighty works of creation or providence which are assigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to this voice of the lord , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the word of his power , or his powerfull word , are immediately wrought per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the essential word of god , john . v. . col. . v. . which was with god in the beginning , or at the creation of all things , john . v. , . as his eternal wisdom , prov. . v. , , , . and power . this expression therefore of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may also denote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word of god , that is god , the essential word of god , the person of the son. for here our first parents heard this word walking in the garden , before they heard the outward sound of any voice or words whatever . for god spake not unto them untill after this , v. . the lord god called unto adam , and said unt● him . and this change of the appearance of god , some of the jews take notice of ; so the author of tseror hamm●r , sect. bereshith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before they sinned they saw the glory of the blessed god speaking with him , but after their sin , they only heard his voice walking . god dealt now otherwise with them than he did before . and the chaldee paraphrast observing that some especial presence of god is expressed in the words , renders them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and they heard the voice of the word of the lord god walking in the garden . so all the targums ; and that of hierusalem begins the next verse accordingly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the word of the lord god called unto adam . and this expression they afterwards make use of , in places innumerable , and that in such a way , as plainly to denote a distinct person in the deity . that this also was their intendment in it , is hence manifest , because about the time of the writing of the first of those targums , which gave normam loquendi , the rule of speaking unto them that followed , it was usuall amongst th●m to ●xpress their conc●ptions of the son of god , by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the word of god , the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so doth philo express their sense , de confusione linguarum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . if any be not yet worthy to be called the son of god , yet endevour thou to be conformed unto his first begotten word ; the m●st antient angel , the archangel with many names ; for he is called the beginning , the name of god , the man according to the image of god , the s●er of israel . how suitably these things are spoken unto the mysteries revealed in the gospel shall elsewhere be declared . here i only observe how he calls that angel which appeared unto the fathers , and that sometimes in humane shape , the word , the first begotten word . and he expresseth himself again to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for if we are not yet meet to be called the sons of god , let us be so of his eternal image , the most sacred word , for that most antient word is the image of god. how these things answer the discourses of our apostle about jesus christ , col. . v. , , , . heb. . v. . is easily discerned . and this conception of theirs , was so far approved by the holy ghost , as suitable unto the mind of god , that john in the beginning of his gospel declaring the eternal deity of christ doth it under this name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the word of god ; the word that was with god , and that was god , john . . for as he alludeth therein to the story of the first creation , wherein god is described as making all things by his word , for he said of every thing , let it be , and it was made , as the psalmist expresseth it , he spake and it was done , he commanded and it stood fa●t , psal. . v. . which he fully declares , v. . by the word of the lord were the heavens made , and all the host of them by the breath of his mouth ; in answer whereunto , he teacheth that all things were made by this word of god , whereof he speaks , v. . which in the chaldee is elsewhere also assigned unto this word , where mention is not made of it in the original ; as isa. . v. . and chap. . v. . whence it is in like manner expressed by peter , ep. . v. . so he might have respect unto that ascription of the work of the redemption of the church to this word of the lord which was admitted in the church of the jews . that place amongst others is express to this purpose , hos. . v. . where the words of the prophet , i will save them by the lord their god , are rendered by the targumist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will save , ( or redeem ) them , by the word of the lord their god. the word , the redeemer . and it is not unworthy consideration , that as the wisest and most contemplative of the philosophers of old , had many notions about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the eternal word , which was unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the formative or creative power of the vniverse , to which purpose many sayings have been observed , and might be reported out of plato , with his followers , amelius , chalcidius , proclus , plotinus and others , whose expressions are imitated by our own writers , as justin martyr , clemens , athenagoras , tatianus , and many more , so among the mahumetans themselves , this is the the name that in their alcoran they give unto jesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word of god ; so prevalent hath this notion of the son of god , been in the world. and as those words , ezek. . v. . i heard the voice of their wings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the voice of the almightie , are rendered by the targumist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the voice from the face of the almighty , which what it is , shall be afterwards shewn , so some copies of the lxx . read them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the voice of the word , that is of god , who was represented in that vision , as shall be manifested . some would put another sense on that expression of the targumists , as though it intended nothing but god himself ; and instances of the use of it in that sense have been observed . as eccles. . v. . if a wise man say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his word , that is , say in himself ; gen. . v. . it repented the lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his word ; also ruth . v. . is urged to give countenance unto this suspicion ; as did paltiel the son of laish , who placed his sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; between his word and michal the daughter of saul the wife of david . but ( . ) the former places use not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is peculiar unto the sense contended for ; ( . ) the targums on the hagiographa are a late postalmudical endeavour , made in imitation of those of onkelos and ben vzziel , when the jews had lost both all sense of their old traditions , and use of the chaldee language , any other than what they learned from those former paraphrases . nothing therefore can hence be concluded as to the intention of the targumists in these words . and they can have no other sense in that of psalm . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the lord said in , or to his word ; for , to my lord , as in the original . the jews discern that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking , relates in this place immediately to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , § the voice , and not unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lord god , and therefore endeavour to render a reason of that kind of expression . so aben ezra on the place giveth instances where a voice or sound in its progress is said to walk . as exod. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the voice of the trumpet went and waxed strong ; and jer. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the voice thereof shall go like a serpent . but these examples reach not that under consideration . for although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may express sometimes the progression or increase of a voice , yet it doth not so , but where it is intimated to be begun before ; but here was nothing spoken by god , untill after that adam had heard this word of god walking . and therefore r. jona cited by aben ezra would apply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking , unto adam ; he heard the voice of god , as he was himself walking in the garden , the absurdity of which fiction the words of the text and context sufficiently evince . for not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of the verse . it is therefore most probable that in the great alteration which was now coming upon the whole creation of god , mankind being to be cast out of covenant , the serpent and the earth being to be cursed , and a way of recovery for the elect of god to be revealed , that he , by whom all things were made , and by whom all were to be renewed that were to be brought again unto god , did in an especial and glorious manner appear unto our first parents , as he in whom this whole dispensation centered , and unto whom it was committed . and as after the promise given he appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in an humane shape , to instruct the church in the mysterie of his future incarnation , and under the name of angel , to shaddow out his office as sent unto it , and employed in it by the father , so here before the promise , he discovered his distinct glorious person , as the eternal voice or word of the father . § gen. . v. , , . and the lord appeared unto him ( abraham ) in the plains of mamre , and he sate in the tent door in the heat of the day ; and he lift up his eyes and looked , and lo , three men stood by him ; and when he saw them , he came to meet them from the tent door , and bowed himself toward the ground ; and said , my lord if i have now found favour in thy sight , &c. the jews in bereshith ketanna say , that this appearance of god unto abraham , was three dayes after his circumcision , from the sore whereof being not recovered , he sate in the door of his tent , and that god came to visit him in his sickness . but the reason of his sitting in the door of the tent is given in the text , namely , because it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in , or about the heat of the day , as the day grew hot : in an opposition unto the time of gods appearance unto adam , which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the cool aire of the day . for as when god comes to curse , nothing shall refresh the creature , though in its own nature suited thereunto , it shall wither in the cool of the day , so when he comes to bless , nothing shall hinder the influence of it upon his creatures , however any thing in its self may like the heat of the day be troublesome or perplexing . § he lift up his eyes and looked , and behold three men stood by him ; the title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the lord appeared unto him ; and the narrative is , lo , three men stood by him ; the lord therefore was amongst them . and it seems to be a sudden appearance that was made to him ; he saw them on a sudden standing by him ; he looked up and saw them ; and this satisfied him that it was an heavenly apparition . § the business of god with abraham at this time was to renew unto him the promise of the blessing seed , and to confine it unto his posterity by sarah , now when he was utterly hopeless thereof , and began to desire that ishmael might be the heir thereof . unto this signal work of mercy , was adjoyned the intimation of an eminent effect of vindictive justice , wherein god would set forth an example of it unto all ensuing generations , in the destruction of sodom and gomorrah . and both these were the proper works of him , on whom the care of the church was in an especial manner incumbent , all whose blessedness depended on that promise : and to whom the rule of the world , the present and future judgement thereof is committed ; that is the person of the son. and hence in the overthrow of those cities , he is said to set forth an ensample of his future dealing with ungodly men , who is to be their judge , pet. . . § aben ezra reflects with scorn on the christians , who from this place , because three men are said to appear unto abraham , and he calls them my lord , would prove the tri-personality of the deity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of the appearance of three men , god is three , and he is one , and they are not separated or divided . how then doth he ▪ answer what they say ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; behold they forget that there came two angels unto sodom . that is , that two of those who appeared were angels and no more . but if any christians have taken these three persons to have been the three persons of the trinity , it were an easie thing to out-ballance their mistake , with instances of his own and companions pernicious curiosities and errors . it is true , a trinity of persons in the deity cannot be proved from this place , seeing one of them is expresly called jehovah , and the other two in distinction from him are said to be angels ; so , and no more ; chap. . . but yet a distinction of persons in the deity , although not the precise number of them is hence demonstrable . for it is evident that he of the three that spake unto abraham , and to whom he made his supplication for the sparing of sodom was jehovah the judge of all the world , v. , . and yet all the three were sent upon the work , that one being the prince and head of the embassie ; as he who is jehovah , is said to be sent by jehovah , zech. . v. , . neither is there any ground for the late exposition of this and the like places , namely , that a created angel representing the person of god , doth both speak and act in his name , and is called jehovah ; an invention to evade the appearances of the son of god under the old testament , contrary to the sense of all antiquity ; nor is any reason or instance produced to make it good . the jews indeed say , that they were three angels , because of the threefold work they were employed in , for they say , no more than one angel is at any time sent about the same work . so one of these was to renew the promise unto abraham ; another to deliver lot ; and the third to destroy sodom . but besides that this is a rule of their own making , and evidently false , as may be seen , gen. . v. , . kings . v. . so in the story its self , it is manifest that they were all employed in the same work ; one as lord and prince , the other two as his ministring servants . and this is further cleared in that expression of moses . chap. . v. . the lord rained upon sodom and gomorrah brimstone and fire from the lord in heaven . targum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from before the lord , or the face of the lord. aben ezra answers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that this is the elegancy of the tongue , and the sense of it is , from himself ; and this gloss some of our late criticks embrace . and there are instances collected by solomon jarchi to confirm this sense . namely , the words of l●mech , gen. . v. . hear my voice ye wives of lamech ; not my wives . and of david , kings . v. . take with you the servants of your lord ; not my servants ; and of ahasuerus unto mordecai , esther . v. . write you for the jews in the kings name ; not in my name . but the difference of these , from the words under consideration is wide and evident . in all these places , the persons are introduced speaking of themselves ; and describe themselves , either by their names or offices , suitably unto the occasion and subject spoken of . but in this place , it is moses that speaketh of the lord , and had no occasion to repeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were it not to intimate the distinct persons unto whom that name denoting the nature and self-existence of god was proper ; one whereof then appeared on the earth , the other manifesting his glorious presence in heaven . wherefore rashi observing somewhat more in this expression , contents not himself with his supposed parallel places ; but adds , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to be understood ; and gives this as a rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; every place where it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the lord , he and his house of judgement are intended ; as if god had a sanhedrim in heaven ; a fancy which they have invented to avoid the expressions which testifie unto a plurality of persons in the deity . there is therefore in this place an appearance of god in an humane shape ; and that of one distinct person in the godhead ; who now represented himself unto abraham , in the form and shape wherein he would dwell amongst men , when of his seed he would be made flesh . this was one signall means whereby abraham saw his day and rejoyced , which himself layes upon his prae-existence unto his incarnation , and not upon the promise of his coming . john . v. , . a solemn praeludium it was unto his taking of flesh , a revelation of his divine nature and person , and a pledge of his coming in humane nature to converse with men . gen. . v. . and jacob was left alone ; and there wrestled a man with him untill § the ascending of the morning ; v. . and he said , let me go , for the day ascendeth ; and he said , i will not let thee go except thou bless me . v. . and he said unto him , what is thy name , and he said jacob. v. . and he said , thy name shall be called no more jacob , but israel ; for as a prince hast thou power with god and men , and hast prevailed . v. . and jacob asked him and said , tell me i pray thee thy name ; and he said , wherefore dost thou ask after my name ? and he blessed him there . v. . and jacob called the name of the place peniel , for i have seen god face to face , and my life is preserved . this story is twice reflected upon in the scripture afterwards . once by jacob himself , gen. . v. , . and he blessed joseph and said , god before whom my fathers abraham and isaac did walk , the god which fed me all my life long unto this day , the angel which redeemed me from all evil bless the lads . and once by the prophet hosea , chap. . v. , . by his strength he had power with god ; yea , he had power over the angel and prevailed ; he wept and made supplication unto him , he found him in bethel , and there he spake with us , v. . even the lord god of hosts the lord is his memorial . in the first place he is called a man ; there appeared a man , v. . in the second jacob calls him an angel , the angel that redeemed me ; v. . and in the third he is expresly said to be god , the lord of hosts , v. , . jacob was now passing with his whole family into the land of canaan to take § seizure of it , by vertue of the promise , on the behalf of his posterity . at the very entrance of it , he is met by his greatest adversary , with whom he had a severe contest , about the promise and the inheritance its self . this was his brother esau , who coming against him with a power which he was no way able to withstand , he feared that he would utterly destroy both his person and his posterity , v. . in the promise about which their contest was , the blessed seed , with the whole church-state and worship of the old testament was included ; so that it was the greatest controversie , and had the greatest weight depending on it , of any that ever was amongst the sons of men . wherefore to settle jacob's right , to preserve him with his title and interest , he who was principally concerned in the whole matter , doth here appear unto him ; some especial particulars of which manifestation of himself , may be remarked . § first , he appeared in the form of a man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a man wrestled with him . a man he is called from his shape , and his actions ; he wrestled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , saith r. menachem in rashi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dusted ; this saith he , is the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they stirred up the dust with their feet , as men do in earnest wrestling ; or as himself would have it , in allusion to another word , and to signifie the closing with their arms to cast one another down , as is the manner of wrestlers . a great contention is denoted , and an appearance in the form of a man ; further manifested by his touching the hollow of jacob's thigh : § secondly , he is called an angel by jacob himself gen. . the angel that delivered me . this was the greatest danger that ever jacob was in , and this he remembers in his blessing of josephs children , praying that they may have the presence of this angel with them , who preserved him all his life , and delivered him from that eminent danger from his brother esau. and he calls him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the angel the redeemer , which is the name of the promised messiah , as the jews grant , isa. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the goel , the redeemer shall come to zion . and he is expresly called the angel , hos. . . § thirdly , this man in appearance , this angel in office was in name and nature god over all blessed for ever . for in the first place , jacob prayes solemnly unto him for his blessing , gen. . . and refuseth to let him go , or to cease his supplications untill he had blessed him . . he doth so , he blesseth him , and giveth him a double pledge or token of it in the touch of his thigh , and change of his name ; giving him a name to denote his prevalency with god , that is with himself . . from hence jacob concludes that he had seen god ; and calls the name of the place , the face of god in the second place , gen. . . besides that he invocates this angel for his presence with , and blessing on the children of joseph , which cannot regard any but god himself without gross idolatry , it is evident that the angel who redeemed him , v. . is the same with the god who fed him , that is the god of his fathers . and this is yet more evident in the prophet . for with regard unto this story of his power over the angel , he sayes , he had power with god ; and proves it , because he had power over the angel and prevailed . and he shews whereby he thus prevailed , it was by weeping and making supplications unto him , which he neither did , nor lawfully might do unto a created angel ; and therefore some of the jews apply those words , he wept and made supplications unto the angels desire to jacob to let him go ; foolishly enough ; and yet are they therein followed by some late criticks , who too often please themselves in their curiosities . again this angel was he whom he found , or who found him in bethel , an account whereof we have gen. . v. , , . and chap. . v. . now this was no other but he unto whom jacob made his vow , and entered into solemn covenant withal that he should be his god. and therefore the prophet adds expresly in the last place , v. . that it was the lord god of hosts , whom he intended . § from what hath been spoken , it is evident , that he who appeared unto jacob , with whom he earnestly wrestled by tears and supplications was god , and because he was sent as the angel of god , it must be some distinct person in the deity , condescending unto that office ; and appearing in the form of a man , he represented his future assumption of our humane nature . and by all this did god instruct the church in the mysterie of the person of the messiah , and who it was that they were to look for in the blessing of the promised seed . § exod. . v , , , , , . and moses came to the mountain of god to horeb. and the angel of the lord appeared unto him in a flame of fire out of the middest of a bush ; and he looked , and behold , the bush burned with fire , and the bush was not consumed . and moses said , i will turn aside and see this great sight , why the bush is not burned . and when the lord saw that he turned aside to see , god called unto him out of the middest of the bush , and said moses , moses , and he said here am i. and he said , draw not nigh hither ; put off thy shooes from thy feet for the place whereon thou standest is holy ground . moreover he said , i am the god of thy father , the god of abraham , the god of isaac , and the god of jacob ; and moses hid his face , for he was afraid to look upon god. and herein also have we expressed another glorious appearance of the son of god. he who is here revealed , is called jehovah , v. . and he affirms of himself , that he is the god of abraham , v. . who also describes himself by the glorious name of i am , that i am ; v. . in whose name and authority moses dealt with pharaoh in the deliverance of the people , and whom they were to serve on that mountain upon their coming out of aegypt . he whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or mercifull good-will , moses prayes for , deut. . v. . and yet he is expresly called an angel , v. . namely , the angel of the covenant , the great angel of the presence of god , in whom was the name and nature of god ; and he thus appeared , that the church might know and consider who it was , that was to work out their spiritual and eternal salvation , whereof that deliverance which then he would affect was a type and pledge . aben ezra would have the angel mentioned , v. . to be another from him who is called the lord god , v. . but the text will not give countenance unto any such distinction , but speaks of one and the same person throughout without any alteration ; and this was no other but the son of god. exod. . v. , , . and mount sinai was altogether on a smoke ; because the § lord descended upon it in fire ; and the smoke thereof ascended as the smoke of a furnace , and the whole mount quaked greatly . and when the voice of the trumpet sounded long , and waxed lowder and lowder , moses spake , and god answered him by a voyce : and the lord came down upon mount sinai , on the top of the mount. the jews well interpret those words concerning the descent of god , to be by way of the manifestation of his glory , not change of place . and thence aben ezra interprets that expression , chap. . v. . ye have seen that i have talked with you from heaven ; god was still in heaven , when his glory was on the mount. yet those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do rather refer to his descent before described , then denote the place where he spake . for in giving the law god spake on earth , heb , . . that god in this glorious manifestation of his presence on mount sinai , made use of the ministry of angels , both the nature of the thing declares , and the scripture testifies , psalm . . the voices , fire , trembling of the mountain , smoke and noise of the trumpet , were all effected by them . and so also was the forming of the words of the law conveyed unto the ears of moses and the people . hence the law is not only said to be received by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . v. . by the disposition , or orderly ministries of the angels , and to be disposed by them into the hand of moses , gal. . v. . but is also called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . v. . the word spoken or pronounced by angels , that is outwardly and audibly . as to him that presided and ruled the whole action , some christians think it was a created angel , representing god , and speaking in his name . but if this be so , we have no certainty of any thing that is affirmed in the scripture , that it may be referred directly and immediately unto god ; but we may when we please substitute a delegated angel in his room . for in no place , not in that concerning the creation of the world is god himself more expresly spoken of . besides , the psalmist in the place mentioned , affirms that when those chariots of god were on mount sinai , jehovah himself was in the middest of them . and this presence of god , the hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereby they now understand a majestaticall and sanctifying presence ; indeed it intends him who is the brightness of the fathers glory , and the express image of his person , who was delegated unto this work as the great angel of the covenant , giving the law in the strength of the lord , in the majesty of the name of the lord his god. exod. . v. , , . behold i send an angel before thee to keep thee in the way , and § to bring thee into the place that i have prepared . beware of him , and obey his voyce , provoke him not , for he will not pardon your transgressions , for my name is in him . but if thou shalt indeed obey his voice , and do all that i speak , then will i be an enemy unto thine enemies , and an adversary unto thine advers●ries . the angel here promised , is he that went in the midst of the people in the wilderness , whose glory appeared and was manifested among them . and moreover another angel is promised unto them , v. . for mine angel shall go before thee , and bring thee into the amorites , and i will cut them off ; it is a ministring angel to execute the judgements and vengeance of god upon the enemies of his people . and that this angel of v. . is another from that of v. . appears from chap. . v. , . compared with v. , , , . of the same chapter , v. . i will send an angel before thee , and i will drive out the canaanite and the amorite ; which is the promise ; and the angel of chap. . v. . but saith he , v. . i will not go up in the middest of thee ; which he had promised to do in and by the angel of v. , . in whom his name was . this the people esteemed evil tidings , and mourned because of it , v. . now god had not promised to go in the middest of them any otherwise than by the angel mentioned ; which both moses and the people were abundantly satisfied withall . but whereas he here renews his promise of the ministry and assistance of the angel of v. . yet he denies them his own presence , in the angel of v. . for which moses reneweth his request , v. . whereunto god replies , my presence shall go with thee , v. . concerning which presence or face of god , or which angel of his presence , we must a little more particularly enquire . § first , it is said to the people concerning him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; beware of him , or rather take heed to thy self before him ; before his face , in his presence , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in niphal , is sibi cavit ; cave tibi . and this is the caution that is usually given the people , requiring that reverence and awe , which is due unto the holiness of the presence of god. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and obey his voice . this is the great precept which is solemnly given , and so often reiterated in the law with reference unto god himself . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provoke him not ; or rebell not against him . this is the usual word whereby god expresseth the transgression of his covenant ; a rebellion that can be committed against god alone . . of these precepts a twofold reason is given , whereof the first is taken from the soveraign authority of this angel ; for he will not pardon your transgressions ; that is as joshua afterwards tells the same people , he is an holy god , he is a jealous god , he will not forgive your transgressions , nor your s●ns ; joshua chap. . v. . namely sins of rebellion that break and disannul his covenant . and who can forgive sins but god. to suppose here a created angel , is to open a door unto idolatry ; for he in whose power it is absolutely to pardon and punish sin , may certainly be worshipped with religious adoration . the second reason is taken from his name ; for my name is in him . a more excellent name , than any of the angels do enjoy . heb. . v. . he is god , jehovah , that is his name , and his nature answereth thereunto . hence v. . it is added , if indeed thou obey his v●ice , and do all that i speak . his voice is the voice of god ; in his speaking doth god speak ; and upon the peoples obedience thereunto , depends the accomplishment of the promise . moreover , chap. . v. , . god sayes concerning this angel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my presence , my face shall go with thee ; which presence moses calls his glory , v. . his essential glory , which was manifested unto him , chap. . v. . though but obscurely in comparison of what it was unto them , who in his humane nature , wherein dwelt the fulness of the godhead bodily , col. . v. . beh●ld his glory , the glory as of the only begotten of the father . john . v. . for this face of god is he , whom who so seeth , he seeth the father , john . v. . because he is the brightness of his glory , and the express image of his person , heb. . v. . who accompanied the people in the wilderness , cor. . v. . and whos 's mercifull good pleasure towards them moses prayed for , deut. . . that is the father of lights from whom descendeth every good and perfect gift , james . v. . these things evidently express god and none other ; and yet he is said to be an angel sent of god in his name and unto his work ; so that he can be no other but a certain person of the deity , who accepted of this delegation , and was therein revealed unto the church , as he who was to take upon him the seed of abraham , and to be their eternal redeemer . § josh. . v. , , . and it came to pass whilest joshua was by jericho , that he lift up his eyes and looked , and behold there stood a man over against him , with his sword drawn in his hand , and joshuah went unto him , and said unto him , art thou for us , or for our adversaries ? and he said nay ; but as prince of the host of the lord am i now come . and joshuah fell on his face to the earth and did worship , and said unto him , what saith my lord unto his servant . and the prince of the lords host said unto joshuah loose thy shooe from of thy foot , for the place whereon thou standest is holy . the appearance here is of a man , v. . a man of war , as god is called , exod. . v. . armed with his sword drawn in his hand , as a token of the business he came about . at first sight joshuah apprehends him to be a man only , which occasioned his enquiry , art thou for us or for our adversaries ; which discovers his courage and undaunted magnanimity , for doubtless the appearance was august and glorious . but he answers unto his whole question , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am not ; that is a man either of your party , or of the enemies , but quite another person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prince of the host of the lord. and this was another illustrious manifestation of the son of god unto the church of old , accompanyed with many instructive circumstances . as ( . ) from the shape wherein he appeared namely of a man , as a pledge of his future incarnation . ( . ) the title that he assumes to himself , the captain of the lords host , he unto whom the guidance and conduct of them unto rest , not only temporal , but eternal was committed ; whence the apostle in allusion unto this place and title , calls him the captain of our salvation , heb. . v. . and ( . ) the person unto whom he spake when he gave himself this title was the captain of the people at that time , teaching both him and them that there was another supream captain of their eternal deliverance . ( . ) from the time and place of his appearance , which was upon the first entrance of the people into canaan , and the first opposition , which therein they met withall ; so engaging his presence with his church in all things which oppose them in their way unto eternal rest. ( . ) from the adoration and worship which joshuah gave unto him , which he accepted of , contrary to the duty and practice of created angels , rev. . v. . chap. . v. , . ( . ) from the prescription of the ceremonies expressing religious reverence , put off thy shoo 's , with the reason annexed , for the place whereon thou standest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is holiness , made so by the presence of god , the like precept whereunto was given to moses , by the god of abraham , isaac , and jacob. exod. . v. . by all these things was the church instructed in the person , nature , and office of the son of god ; even in the mysterie of his eternal distinct subsistence in the deity , his future incarnation and condescention unto the office of being the head and saviour of his church . these manifestations of the son of god unto the church of old , as the angel or § messenger of the father subsisting in his own divine person , are all of them revelations of the promis●d seed , the great and only saviour and deliverer of the church in his eternal pre-existence unto his incarnation , and pledges of his future taking flesh for the accomplishment of the whole work committed unto him . and many other instances of the like nature may be added out of the former and later prophets , which because in most important circumstances they are coincident with these need not here particularly be insisted on . some of late would apply all these appearances unto a created delegate angel ; § which conceit as it is irreconcileable unto the sacred text , as we have manifested , so is it contrary unto the sense of the antient writers of the christian church . a large collection of testimonies from them is not suited unto our present design and purpose , i shall therefore only mention two of the most antient of them ; one of the latin , the other of the greek church . the first is tertullian , who tells us , christus semper egit in dei patris nomin● ; ipse ab initio conversatus est & congressus cum patriarchis & prophetis . adv . m●r● . lib. . christ alwayes dealt ( with men ) in the name of god the father ; and so himself from the beginning conversed with the patriarchs and prophets . and again , christus ad colloquia humana semper descendit , ah adam usque ad patriarchas & prophetas , in visione , in somno , in speculo , in aenigmate , ordinem suum praestru●ns semper a● initio ; & deus in terris cum hominibus conversatus est , non alius quam sermo qui caro erat futurus . adv. praxeam . it was christ who descended into communion with men , from adam unto the patriarchs and prophets , in visions , dreams , and appearances , or representations of himself , instructing them in his future condition from the beginning ; and god who conversed with men on earth , was no other but the word who was to be made flesh . the other is justin martyr , whose word needs not be produced , seeing it is known how he contends for this very thing , in his dialogue with trypho . that which is more direct unto our purpose , is to enquire into the apprehensions § of the jewish masters concerning the divine appearances insisted on , granted unto the patriarchs and church of old , with what may thence be collected for their conviction , concerning the person of the messiah . the most part of their expositors do , i confess , pass over the difficulties of the places mentioned , ( i mean those which are such unto their present infidelity ) without taking the least notice of them . some would have the angel mentioned to be michael , whom they assign a prerogative unto above the other angels , who preside over other countreys . but who that michael is , and wherein that prerogative doth consist they know not . some say that michael is the high priest of heaven who offers up the prayers of the righteous ; so r. m●nahem ; the priest above , that offereth or presenteth the souls of the righteous saith another , more agreeably unto the truth then they are aware of . one signal instance only , of the evidence of the truth insisted on , in the words of moses nechmanides gerundensis , on exod. . which hath been taken notice of by many , shall at present suffice . his words are ; l●te angelus si rem ipsam dicamus , est angelus redemptor , de quo scriptum est quoniam nomen meum in ipso est . ille inquam angelus , qui ad jacob dicebat , gen. . . ego deus bethel . ille de qu● dictum est , exod. . . & vocabat mosen deus de ruho . vocatur autem angelus quia mundum gubernat . scriptum est enim deut. . . eduxit vos jehovah ex aegypto ; & alibi numb . . . misit angelum suum & eduxit vos ex aegypto . praeterea scriptum est isa. . . & angelus facici ejus salvos fecit ipsos . nimirum ille angelus qui est dei facies ; de quo dictum est exod. . . facies mea praeibit , & efficiam ut quiescas . denique ille angelus est de quo vates mal. . . & subito veniet ad templum suum dominus quem vos quaeritis , & angelus foederis quem cupitis . and again to the same purpose . animadver●e attente quid ista sibi velint . facies mea praeibit . moses enim & israelitae semper optaverunt angelum primum , caeterum quis ille esset vere intelligere non potuerunt . neque enim ab aliis percipiebant , neque prophetica notione satis assequebantur ; atqui facies dei , ipsum deum significat , quod apud omnes interpretes est in confesso . verum ne per somnium quidem ista intelligere quisquam possit , nisi sit in mysteriis legis eruditus . and again , facies mea praecedet , h. e. angelus foederis quem vos cupitis in quo videbitur facies mea : de quo dictum est , tempore accepto exaudiam te ; nomen meum in eo est . faciamque ut quiescas ; sive efficiam ut ipse tibi sit lenis & benignus ; neque te ducat per rigidum , sed placide & clementer . this angel , if we speak exactly , is the angel the redeemer , concerning whom it is written , my name is in him ; exod. . . that angel who said unto jacob , i am the god of bethel , gen. . . he of whom it is said , and god called unto moses out of the bush : exod. . . and he is called an angel because he governeth the world . for it is written , deut. . . the lord our god brought us out of aegypt ; and elsewhere , numb . . . he sent his angel and brought us out of aegypt . moreover it is written , isa. . . and the angel of his face ( presence ) saved them . namely , that angel who is the face of god ; of whom it is said , exod. . . my face shall go before thee , and i will cause thee to rest . lastly , it is that angel of whom the prophet speaks , mal , . . and the lord whom ye seek sh●ll suddenly come unto his temple , the angel of the covenant whom ye delight in , his following words are to the same purpose . mark diligently what is the meaning of 〈◊〉 words , my face shall go before thee . for moses and the israelites alwayes d●sired the chiefest angel , but who that was , they could not truly understand . for neither could they learn it of my others , nor obtain it by prophecie . but the face of god signifieth god himse●f ; as a●l interpreters acknowledge . but no man can have the least knowledge hereof unless he be 〈◊〉 in the m●steries of the law. he adds moreover ; my face shall go before th●e , th●t is the angel of the covenant whom ye desire ; in whom my face shall be seen ; of wh●m it is said , in an acceptable time have i heard thee ; my name is in him ; i will cause the● to re●i ; or cause that he shall be gentle or kind unto thee , nor shall lead thee with rigor , but quietly and mercifully . § this ra. moses ●●r nachman ; wrote about the year of the lord , . in spain , and dyed at j●rusal●m , an. . and is one of the chiefest masters of the jews . and there are many things occurring in his writings , beyond the common rate of their present apprehensions . as in the places cited , he doth plainly evert one of the principal foundations of their present infidelity . for he not only grants , but contends and proves that the angel spoken of , was god , and being sent of god as his angel , he must be a distinct person in the deity , as we have proved . the reason indeed he fixeth on why he is called an angel , namely , because he governeth the world , although the thing its self be true , is not so proper . for he is so called because of his eternal designation , and actual delegation by the father , unto the work of saving the church in all conditions from first to last . and as he acknowledgeth that his being called the face of god , proves him to be god , so it doth no less evidently evince his personal distinction from him whose face he is ; that is , the brightness of his glory , and the express image of his person . and what he adds of the mercy and benignity which by the appointment of god he exerciseth towards his people , is signally suitable unto the tenderness and mercy which the great captain of our salvation exerciseth by gods appointment towards all those whom he leads and conducts unto glory . § it is also not unworthy consideration what some of them write in tanchuma , an antient comment on the five books of moses , speaking of the angel that went before them from exod. . v. . god , say they , said unto moses , behold i send my angel before thy face . but moses answered , i will not have an angel , but i will have thy self . but when joshua the son of nun first saw the angel , he said , art thou for us , or for our adversaries ? then the angel answered , i am the captain of the lords host ; and now i co●e ; as if he had said , i am come a second time , that i may lead the israelites into their possession . i came when moses thy master was the ruler , but when he saw me , he would n●t have me to go with him , but refused me . as soon as joshua heard this , he fell on his face and worshipped , saying , what speaketh my lord unto his servant . answerable hereunto in the talmud . tractat. saned . cap. echad dine m●mono●h they have a gloss on those words , exod. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he will not pardon your transgressions ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he cannot spare or pardon your transgressions : what then doth he do , or could he do ; wherefore he said unto him , ( to god ) we believe that he cannot pardon our transgressions , and therefore we refuse him , and will not accept of him ; no not for a leader to go in and out before us . they greatly mistake in supposing that the angel whom alone moses refused , was he that afterwards appeared unto joshuah ; for he was the same with him , in whom was the name of god , and who was promised unto them under the name of the face or presence of god. but herein they were right enough ; that , not moses , but their church under the law , refused that angel of gods presence , who was to conduct them that obey him into everlasting rest . and the church of believers under joshua , which was a type of the church of the new testament , adhering unto him found rest unto their souls . and this angel of whom we have spoken , was he whom the talmudists call § 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , metatron . ben vzziel in his targum on gen. . ascribes this name unto enoch . he ascended , saith he into heaven by the word of the lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and his name was called metraton the great scribe . but this opinion is rejected and confuted in the talmud . there they tell us that metatron is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prince of the world . or as elias calls him in tishbi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prince of gods presence . the mention of this name is in talm. tract . saned . cap. . where they plainly intimate that they intend an uncreated angel thereby . for they assign such things unto him as are incompetent unto any other . and as reuchlin informeth us from the cabbalists , they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , metatron was the master or teacher of moses himself . he it is saith elias who is the angel alwayes appearing in the presence of god , of whom it is said my name is in him . and the talmudists add that he hath power to blot out the sins of israel , whence they call him the chancellor of heaven . and bechai a famous master among them affirms , that his name signifies both a lord , a messenger , and a keeper , on exod. . a lord because he ruleth all . a messenger , because he standeth alwayes before god to do his will ; and a keeper , because he keepeth israel . the etymologie i confess which he gives unto this purpose of that name is weak and foolish . nor is that of elias one jot better , who tells us that metatron is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the greek tongue , one sent . but yet it is evident what is is intended by these obscure intimations , which are the corrupted relicts of antient traditions , namely the increated prince of glory , who being lord of all appeared of old unto the patriarchs , as the angel or messenger of the father . and as for the word its self , it is either a corrupt expression of the latin mediator , such as are usual amongst them , or a more gematrical fiction to answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the almighty , there being a coincidence in their numericall signification of their letters . and this was another way , whereby god instructed the church of old in the mysterie of the person of the messiah who was promised unto them . exercitatio xi . messiah promised of old. faith of the antient church of the jews concerning him . state of the jews at his coming . expectations of it . exposed to the seducements of impostors . faith of their fore-fathers lost among them . sadducees expected a messiah . on what grounds . consistency of their principles . true messiah rejected by them . general reason thereof . story of barcosba : and rabbi akiba . miracles to be wrought by the messiah . state of the jews after the dayes of barcosba . faith of their fore-fathers utterly renounced . opinion of hillel , denying any messiah to come . occasion of it . their judgement of him . the things concerning the messiah mysterious . seeming inconsistencies in the prophesies and descriptions of him : reconciled in the gospel . that rejected by the jews . their imagination of two messiah's : messiah ben joseph , and messiah ben david . story of messiah ben joseph . of annillus ; rise and occasion of the fable concerning him . jews acqainted with the revelation . their story of the building of rome . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what . death of ben joseph . the fable concerning him disproved . the same with that of the romanists concerning anti-christ . of messiah ben david . the faith and expectation of the jews concerning him . the opinion of maimonides . summ of the judaicall creed . ground and reason of their present vnbelief . ignorance of their miserable condition by nature . ignorance of acceptable righteousness . and of the judgement of god concerning sin. also of the nature and end of the law. corrupt assertions : envy against the gentiles . because of the priviledges claimed by them ; and their oppressions . judaical faith concerning the messiah . the folly of it . of the promises of the old testament . threefold interpretation of them . § wee have proved the promise of a person to be born , and annointed unto the work of relieving mankind from sin and misery , and to bring them back unto god. and what kind of person he was to be we have also shewed . it remains that we consider what was the faith of the antient church of the jews concerning him , as also what are , and have been for many generations the apprehensions and expectations of the same people , about the same object of faith , with the occasions and reasons of their present infidelity and obstinacy . § for the faith of the antient church it hath been already sufficiently discoursed . what god revealed , that they believed . they saw not indeed of old clearly and fully into the sense of the promises , as to the way and manner whereby god would work out and accomplish the mercy and grace which they lived and dyed in the faith and hope of . but this they knew , that god would in his appointed time , in and by the nature of man in one to be born of the seed of abraham and house of david , caused attonement to be made for sin , bring in everlasting righteousness , and work out the salvation of his elect. this was abundantly revealed , this they stedfastly believed , and in the faith thereof obtained a good report , or testimony from god himself , that they pleased him , inherited the promises , and were made partakers of life eternal ; and farther at present , we need not enquire into their light and apprehensions , seeing they must be considered in our exposition of the epistle it self , which now way is making unto . § for the jews , as divested of the priviledges of their fore-fathers , we may consider them with reference unto two principal seasons . first , from the time of the actual exhibition of the promised seed , or the coming of the messiah , to the time of the composition of their mishnae , and talmuds , that ensued thereon . secondly , from thence , unto this present day ; and in both these seasons we may consider the prevailing opinions amongst them concerning the promised messiah , his coming , and the work that he hath to do . that towards the close of prophesie in the church of old , the hearts and spirits of men were intently fixed on a desire and expectation of the coming of the messiah , the last of the prophets clearly testifies , mal. . v. . the lord whom ye are seeking , the angel of the covenant whom you are desiring , shall come suddenly . as the time of his coming drew nigh , this expectation was encreased and heightned , so that they continually looked out after him , as if he were to enter amongst them every moment . no sooner did any one make an appearance of something extraordinary , but instantly they were ready to say , is not this the messiah . this gave advantage unto sundry seditious impostors , as theudas and judas of galilee to deceive many of them unto their ruine . john the baptist also they enquired about . john . v. , . yea , and they had divulged such a report of their expectations , with the predictions and prophesies that they were built upon , that the whole world took notice of it ; as hath been elsewhere manifested out of the best roman historians . this was the state of the judaical church not long before the destruction of the second temple . and so fixed were they in their resolutions , that he was to come about that season , that during the last desolating siege of the city , they looked every day when he would come and save them . but together with this earnest desire and expectation , they had utterly lost the § light and faith of their fore-fathers , about the nature , work , and office of the promised messiah . for being grown carnal , and minding only things earthly and present , they utterly overlooked the spiritual genealogie of the seed of the woman from the first promise ; and wresting all prophesies and predictions to their ambitious , covetous , corrupt inclinations and interests , they fancied him unto themselves , as one that was to deliver them from all outward trouble , and to satisfie them with the glory and desirable things of this world , without respect to sin , and the curse , or deliverance from them . and hence the saaducees who denyed the immortality of the soul , and consequently all rewards and punishments in another world , yet no less desired and expected the coming of the messiah , then the pharisees and their disciples . and the truth is , they had brought their principles unto a better consistency than the others had done . for if the promised messiah was only to procure them the good things of this world , and that whilest they lived in it , it was in vain to look for another world to come , and the blessings thereof . to look for eternal life , and yet to confine the promise of the seed to the things of this life only , there was neither ground nor reason . so that the pharisees laid down the principle , which the sadducees naturally drew their conclusion from . some in the mean time among them , gods secret ones , as simeon , anna , joseph , zechary and elizabeth , but especially the blessed virgin with many more , retained no doubt the antient faith of their fore-fathers . but the body of the people with their leaders , being either flagitiously wicked , or superstitiously proud fancied a messiah suited unto their own lusts and desires , such an one as we shall afterwards describe . and this prejudicate opinion of a terrene outward glorious kingdom , in and of this world , was that which working in them a neglect of those spiritual and eternal purposes for which he was promised , hardened them to an utter rejection of the true messiah when he came unto them . that this was the ground on which they rejected the promised messiah , is evident § from the story of the gospel , and we shall farther prove it upon them in our ensuing discourses . how they did that , and what was the end thereof , is well known . but after they had done this , and murdered the prince of life , to justifie themselves in their wickedness and unbelief , they still with all earnestness looked after such a messiah as they had framed in their own imagination . and herein they grew more earnest and furious than ever . for they had not only their own false pre-conceived opinion , strengthened by their carnal interests and desires of earthly things to act and provoke them , but also their reputation and pretence unto the love and favour of god , to heighten them in their presumptions ; because they could not retain the least sense of them , if it might be supposed , that they had rejected the true messiah , because in his way and work he answered not their expectation . for this is the course of pride and carnal wisdom , to pursue those miscarriages with violence wherein they have been wickedly engaged ; and to lay hold on any pretence that they may seem to justifie them in what they have done . and on this account they exposed themselves as a prey unto every seducer , who made the least appearance of being such a messiah as they thought meet for them to receive . this at last cast them on a second shipwrack , in the business of barchocheba who pretending himself to be their messiah sent to deliver them from the roman yoke , and to set up a kingdom amongst them , drew them all the world over , into that sedition , outrage and war , which ended in an almost universal extirpation of the whole nation from the face of the earth . now because in the business of this barchosba they met with a sore disappointment § that turned the stream of their imaginations and expectations for a long season , it may not be amiss , to give in our passage , a brief account concerning him , and the things which befell them in those dayes . some of the jews affirm that there were two of that name , both heads of sedition amongst them . one of these they place under domitian , and the other who was his grandchild under the reign of trajan and hadrian . so do the authors of schalschelet hakabala , and of tzemach david . but the stories of those times with the condition of the jews under domitian will allow no other place unto the former , but in their own imaginations . the latter was well known in the world , and hath left himself a name , such as it is , in the writings of christians , and the histories of the romans . for h●drian the emperour provoked by seditious tumult and rebellion of the jews in the second year of his reign , which he suppressed ●y m●rtius turbo , as dio , eusebius , and orosius declare , drove them from jerusalem , and built a temple to jupiter in the place where the old temple stood . this proved a great provocation to the jews all the world over ; yea , turned them into rage and madness . and they were in those dayes exceedingly prone unto tumults and vproars , as being poor and needy , not having as yet given themselves to scrape wealth together , the love whereof , hath been the great means of keeping them in quietness in succeeding , ages . in this condition barcosba shews himself amongst th●m , pretending that he was their messiah , as they confess in the talm. tract . saned . dist. cheleck . he reigned , th●y say , three years and an half , a fatall period of time ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he said to the rabbins i am the m●ssiah . immediately one of their famous masters , whose memory they yet much reverence , rabbi akiba became his armour-bearer ; and so far his trumpeter also , as to proclaim him to be their king messiah . for this is their way ; when they get a false messiah , they have also a false prophet to usher him in , or to set him off unto the people . and this akriba , as m●im●nides informs us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was a great wise man , and one of the wise men of the mishnae , as his sayings in it manifest ; so that all the wise men of that generation followed him , and took this barcosba for their king and m●ssiah . and he first applyed unto him the prophesie of balaam ; num. . v. . concerning the star that should arise out of jacob , whereon they changed his name , and called him barchocheba , or the son of the star ; or as some say , that was his name at first whence the blind rabbin took occasion to apply that prediction unto him . concerning him also they interpreted the prophesie of the shilo , and that also in h●ggai about the shaking of the heavens and the earth , as they acknowledge in the talmud in the place fore-cited . this man therefore , a magician and a bloody murderer by the common advise and counsel of their doctors and wise men they gathered unto in multitudes , and embraced as their deliverer . so soon as he had got strength and power , he set himself to the work which they expected from their messiah ; namely to conquer the romans , and to extirpate the christians , which last , as justin martyr who lived near those dayes informs us , he endeavoured with all cruelty . in the pursuit of this design , he continued for three years and an half , obstinately managing a bloody war against the romans , until the impostor himself was slain , their great rabbi taken and tortured to death with iron cards , and such a devastation made of the whole nation , as that to this day they could never gather together in great numbers in any place of the world . maimonides tells us of this barcosba whom they all received for their messiah ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the wise men required of him neither sign nor wonder ; that is no miracle ; but others of them , report that he caused fire to come out of his mouth , with other diabolical delusions , fit to deceive a poor blinded credulous multitude and the opinion of maimonides that they look for no miracles from the messiah seems to be vented on purpose to obviate the plea of the christians from the miracles wrought by the lord jesus ; and is contrary unto the constant perswasion of most of their masters , and his own judgement declared in other places . and the targum its self in h●b . . v. . hath these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of the miraculous signs and redemption that thou shalt work for or by thy messiah . so they call the miracles wrought at their coming out of aegypt : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , see hos. . . targum . and on this ground do they studiously and wickedly endeavour to stain by any means the glory of the miracles of the lord jesus ; but the end of this impostor , who probably was intended in those words of our saviour , john . . if another come in his own name him will ye receive , hath proved the shame and reproach of their hopes and expectations unto all generations . from this time forward the remaining jews with their posterity utterly rejected § the faith of their father abraham , and of the rest of their progenitors who thereby obtained a good report , and this testimony that they pleased god. a messiah that should be promised unto adam the common father of us all , one that should be a spiritual redeemer from sin and misery , a goel , or redeemer from death and wrath , a peace-maker between god and man , one that should work out everlasting salvation , the great blessing wherein all the nations of the earth were to have an interest , a spiritual and eternal prophet , priest and king , god and man in one person , they neither looked for any more , nor desired . a temporal king and deliverer , promised unto themselves alone , to give them ease , dominion , wealth and power , they would now have , or none at all . they would not think it thank-worthy towards god himself , to send them a messiah to deliver them from sin . and in their expectations of such a one , after they had been well wearied with many frustrations , they were , as was said , in their adherence unto barcosbi almost extirpated from the face of the earth , only god in his providence who hath yet another work to accomplish towards them , hath preserved them a remnant unto his glory . in this condition some of them began to deny that there was any messiah to be expected § or looked for . this opinion is ascribed in the talmud unto rabbi hillel . lib. sand. c●p. chelek . this was not that hil●el whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the elder , the famous master of traditions , who with shammai lived under the second temple , but another of whom some say that he was the son of gamaliel , others more probably that he lived a long time after those dayes . but when ever he lived they say of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rabbi hillel said , a messiah shall not be given unto israel , for they enjoyed him in the dayes of hezekiah , this was a fruit of their applying that prophesie of isaiah , chap. . v. , . unto hezekiah ; for if he was intended therein , he was unquestionably the only messiah . but it doth not appear that this opinion was much followed ; for a great dispute arose amongst them whither hillel were not to be esteemed an apostate , and to have lost his interest in the world to come by this opinion . those who following maimonides , make the article of the coming of the messiah one of the fundamentals of the law , are greatly offended at him ; but he is more gently treated by joseph albo , sepher ikkarim , orat. . on the account that this article is not fundamental , but only one branch of the great root of reward ; and punishments . abarbinel goes another way to excuse him , but generally they all condemn his opinion . in this perswasion then , that a messiah is promised and shall come , they all continue . but whereas , as was before observed , they have utterly rejected the faith and light of the church of old , they have in their talmuds , and ages ensuing their composition , coyned so many foolish imaginations concerning him , his person , work , office , kingdom , life , continuance , and succession , as are endless to recount . but yet that the reader may in them consider the wofull condition of men rejected of god , cast out of his covenant , and bereaved of his spirit , and withall of how little use the letter of the old testament is unto the vain minds of men , wholly destitute of divine illumination and grace , and also learn what is that present perswasion of the jews , which they prefer before the faith of their fore-fathers , and what they conceive of that messiah for whose sake they reject him in whom alone there is salvation , i shall give an account of the most important heads of their opinions , and conjectures about him , as also of the principal occasions of their being hardened in their impenitency and unbelief . our apostle tells us , tim. . v. . that without controversie great is the mysterie of § godliness , god was manifest in the flesh , justified in the spirit , seen of angels , preached unto the gentiles , believed on in the world , received up into glory . all things which concern the messiah , his person , office and work , are exceedingly mysterious , as containing the principal effect of the eternal wisdom and goodness of god , and the sacred depths of the counsel of his will. hence the things spoken of him in the old testament , are unto carnal reason full of seeming inconsistencies . as for instance , it is promised of him that he should be the seed of the woman ; gen. . v. . of the seed of abraham , gen. . v. . and of the posterity of david ; and yet , that his name should be , the mighty god , the everlasting father , the prince of peace , isa. . v. . and of him it is said , thy throne o god , is for ever and ever , psal. . v. . that he is the lord our righteousness ; jer. . v. . that he is the lord of hosts ; zech. . v. . moreover it is declared , that he shall sit upon his throne for ever , and reign , whilest his enemies are made his footstool , isa. . v. . psalm . , . psalm . , . and yet , that he shall be cut off , dan. . v. . that he shall be pierced in his hands and feet , psalm . v. . slain by the sword of god , zech. . v. . and that in his death he shall have his grave made among the wicked and with the rich , isa. . v. . al●o , that he shall come with great glory , and the clouds of heaven , dan. . v. , . and that he shall come lowly , riding on an ass , and a colt the foal of an ass , zech. . v. . that the soul of the lord was well pleased with him and alwayes delighted in him , isa. . v. . and yet , that it pleased him to bruise him and put him to grief , isa. . v. . to forsake him , psalm . v. . that he was to be a king and a priest upon his throne , zech. . v. . and yet these things were inconsistent , the kingdom being annexed unto the family of david , and the priesthood to the posterity of aaron by divine constitution : that he should be honoured and worshipped of all nations , psal. . v. , . psal. . v. , , . and yet that he should be rejected and despised as one altogether undesirable , isa. . v. . that he should stand and feed , or rule in the name and majesty of god , micah . v. . and yet complains , i am a worm and no man , a reproach of men , and despised of the people , psal. . v. . all which , with sundry others of the like nature concerning his office and work , are clearly reconciled in the new testament , and their concurrence in the person of our lord jesus christ openly and fully declared . § at the time of his coming , the jews were generally as ignorant of these things , as nic●demus was of regeneration ; they knew not how they might be . and therefore when ever our saviour intimated unto them his divine nature , they were filled with rage and madness , john . v. , . they wo●ld stone him because being a man , he declared himself to be god : john . v. , , . and yet , when he proved it to them that the messiah was to be so , inasmuch as that being davids son , yet david in spirit cal●ed him lord , they were confounded , not being able to answ●r him a word ; matth. . v. , , , , . when he told them , that the son of man the messiah must be lifted up , that is in his death on the cross , they obj●cted unto him out of the law , that christ abideth for ever , john . v. . and they knew not how to reconcile these things . hence some of his own disciples thought he could not be the m●ssiah when they saw that he dyed , luke . v. , . and the b●st of them seemed to have expected an outward temporal kingdom . but of all these difficulties , as was said , and seeming inconsistencies , there is a blessed reconciliation revealed in the g●spel , and an application made of them to the person of the lord j●sus , the office he bare , and the work that he accomplished . this the jews refusing by unbelief , they have invented many fond and lewd imaginations to free themselves from these difficulties and entanglements . some things they deny to be spoken concerning the m●ssiah ; some things they wrest and pervert to their own apprehensions , and somewhat they allow and look for , that is truly promised . § first , for his person and the things spoken concerning it , they apply thereunto the principal engine which they have invented for their relief . for whereas the scripture hath declared unto us such a messiah , as should have the natures of g●d and man in one person , which person should in the nature of man suffer and dye , and reign for spiritual ends and purposes ; th●y have rejected the divine nature of this person , and split that which remaineth , into two persons , to the one wher●of they assign one part of his work , as to sorrow , suffer , and dye , to the other , another part , namely to conquer , rule and reign according unto their carnal appr●hensions of these things . they have , i say , feigned two messiah's between whom they have distributed the whole work of him that is promised , according unto their understanding of it . and one of these , is to come , as they say , before the other , to prepare his way for him . this first they call messiah ben joseph , because he is to be of the tribe of ephraim ; the other messiah ben david , of whom afterwards . both of them are mentioned together in the targum on cant. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; thy two deliverers which shall deliver thee , messiah the son of david , and messiah the son of ephraim ; are like to moses and aaron . the same words are repeated again , chap. . v. . and in those places alone in the whole series of targums , is there any mention of this fictitious messiah ; the author of that paraphrase on the canticles being josephus caecus , who lived after the finishing of the talmuds whereof he maketh mention . in other parts of the targum he appeareth not . but in the talmud he is fr●quently brought on the stage . so tractat. de f●●to t●berna●ul . distinct. hachalil chamesha . it is a tradition of our masters , that the holy blessed god shall say unto messiah the son of david who shall redeem us , ( let him do it suddainly in our dayes ) ask somewhat of me , and i will give it thee : as psal. . and when he shall hear that messiah the son of joseph is ssain , he shall say before the lord , lord of the world , i only ask life of thee ; for it seems that he shall be much terrified with the death of ben joseph . unto this messiah they assign all things that are dolorous , and include suffering in them , ( which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that are in the scripture assigned to the m●ssiah ; especially that prophesie , zech. . v. . they shall look upon me whom they have pi●r●ed . and hereby they sufficiently discover the occasion of the whole figment to have been that before intimated ; namely , a necessity of an evasion from those testimonies of scripture , and antient traditions which assign sorrows and sufferings unto the m●ssiah , which they will not allow to belong unto the son of david . a brief account may be given of what it is , that they now ascribe unto this § messiah , and what it is that they expect from him . the whole of his story depends on that of one armillus against whom he shall fall in battel , whose legend we must therefore also touch upon . and this is given us at large in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the seventh sign of the coming of the m●ssiah , and with some variation in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the colloquy between zerubbabel , and michael the archangel . a fable it is of no small antiquity ; for we have mention of him , not only in the latter targums on the h●giographa , but in that of jonathan also on the prophet , isa. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by the word of his mouth he shall slay the wicked armillus . and yet this invention is not older then the talmud , however it came into that targum , which for the main of it , was certainly written long before . the mother of this armillus , is they say , to be a st●tua of stone at rome , wrought into the similitude of a beautiful woman . this , saith the dialogue of zerubbabel , is the wife of belial ; and armillus that shall be born of her , is to be the head of all idolatry . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , armillus the son of the stone which is in the house of filth of the scorners , ( that is the churches of the christians ) shall be the tenth king that sh●ll afflict israel . the author of abkath r●chel , gives us somewhat another account of his nativity . the people of all nations , saith he , allured with the beauty of the image , shall come to rome , and commit fornication with it , from whose uncleanness at length armillus shall be born . the same author after a description of his stature and bigness , ( for he shall be twelve cubits high , and as broad as he is long ) with his hair , eyes , and whole complexion , gives us also an account of his actions and proceedings . first , therefore he shall give himself out to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hereticks , ( that is christians ) to be their messiah , who gave them their law ; saying unto them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i am messiah , i am your god ; and they shall presently embrace him , and give him their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or prayer books , acknowledging him to be the author of them . after this by the h●lp of the edomites ( romans ) he shall conquer many nations , untill coming unto the jews , he shall require of them to receive him as their m●ssiah , and the author of their law. but these good jews shall with one consent oppose him , under the conduct of messiah ben joseph , and nehemiah the son of husiel sayes one , of menachem the son of ammiel sayes another . and in this war shall messiah ben joseph be slain , as it is written , zech. . v. . i shall stay a little by the way to unriddle this aenigmatical fable , it having not been § by any attempted . the named armillus some suppose to be formed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a waster of the people , for such they intend he shall be . but the truth is , as broughton first observed , and sundry others have assented unto him , it is no other then romulus with the usual chaldee formation by aleph . for whereas he contends that it should be read romulus , and not armillus , or armilus , there is no necessity for it . for the coyners of the fable might either ignorantly mistake the name , as is usual with these masters , or on purpose obscure it , that it might not at first view be known by the christians , of whom they were afraid . and by romulus who was the first founder of the city and empire , they intend a prince of rome , for such they declare their armillus to be . and the whole story of him is compounded out of some prophetical passages and expressions in the revelation of st. john ; or is feigned by themselves from the event of things , mixing their own conceits with the opinions of some christians concerning antichrist . for they plainly say that this armillus is called by the christians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , antichristus . image worship in the revelation , as in the old testament is expressed by the name of fornication ; and rome because of her abounding therein , is called the mother of harlots . hence the image at rome in the church , is become the mother of armillus ; and that by the people of all nations committing fornication with it , which is the rise assigned unto antichristian power in the revelation . this then is that which in their way they aim at ; the worship of images in churches , b●gun and promoted at rome , furthered by the consent of the nations shall bring forth that roman power which shall seek to destroy the israel of god. § and i am the rather enclined unto this conj●cture , because i find that they are some of them not utter strangers unto the book of the revelations ; as those of them who are cabbalistical have a great desire to be enquiring into things mystical which they understand not , which they wrest and corrupt unto their own imaginations . b●sides , it may be they are pleased with that description that is in it of the new jerusalem , which some judaizing christians of old wrested unto a restauration of the earthly city of jerusalem , and the renewed observation of the law of moses . thus the author of the questions and answers published by brenius , qu. . enquires how christians interpret those words of the revelation , chap. . v. . here is wisdom , let him that hath understanding count the number of the beast , for it is the number of a man , and his number is . to which he adds , i have heard of none who hath clearly interpreted this place , but i can give a good interpretation of it . it is very likely he had considered it , though possibly his interpretation , which he was not pleased to declare , was little worth . and the visions of rabbi joshu● about the heavenly paradise , with the gates of it made of precious stones , wherein are mixed many fables ●ot unlike those about m●homets entrance into heaven in the al●or●n , were originally taken from the a●egorica● description given us of the n●w jeru●alem in that book , and abused to their superstitions . and from the same fountain it is that they have got a great tradition among them , that they shall not be delivered untill rome be destroyed . for understanding rome by babylon in that prophesie , they apply that unto themselves which is foretold upon its destruction , concerning the church of christ. so rabbi in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or bundle of myrrh , a commentary on the law , sayes more than once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon the destruction of rome , our rede●pti●n shall ensue out of hand ; and it is by many observed that an alteration is made in the later editions of the commentarie of david kimchi , on o●ad . . in those words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that whi●h the prophets spea● concerning the destruction of edom in the latter dayes , they spake it of rome ; as i have expounded it on that of isaiah ; draw nigh ye nations to hear , ( chap. . v. . ) for when rome shall be destroyed then shall be the redemption of israel ; but the name of rome is left out in the latter editions , though it abide in that of robert stephens , which he published on the minor prophets . sayings also unto the same purpose are cited out of rabbi b●chai in cad hakkemach , rabbi solomon on levit. . and sundry others . § and this will yet farther appear , if we consider the account they give concerning the original and first building of rome its self . mention is made of it , in the talmud , tract . saned . and more largely de●lared in midrash rabba canti● . canti●o cap. . v. . as it is from thence reported by buxtorfe in his lexicon talmud . rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and their words are to this purpose . rabbi levi said , that on the day that solomon was married unto the daughter of pharaoh , micha●l the great prince descended from heaven , and fixed a reed in the sea , so as that mud and dirt might on all sides be gathered unto it . and this place afterwards bec●ming a wood , was that place where rome was afterwards built . for at the time that jeroboam the son of n●bat made the two golden calves , there were two small houses built at rome , which presently fell down ; and being again set up , immediately they fell down again . but there was then present an old man whose name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abba kolon , who said unto them , that unless you bring water hither out of the river of euphrates , and mix it with this clay and build the houses therewith , they will never stand . they said therefore unto him , and who shall bring it unto us ; he answered that he would . he went therefore and took on him the habit of one that carries wine to sell , and so went from one city unto another , from one countrey unto another , untill he came at length unto euphrates . when he came thither , he took water out of the river ; which when he had brought unto them they mixed it with their clay , and therewith built up the houses , which stood firm and stable . from that time it was a proverb amongst men ; every city or provin●e where there is not abba kolon deserves not the name of a city or province , or a metropolitical city ; and they called that place rome , babylon ; and the gloss adds , this is the place where rome that afflicteth israel was ●uilt . cartwright in his mellificium hebraicum lib. . cap. . reporting this story out of buxtorf , adds ; h●nd dubi●andum vi●etur , eos sub isto verborum involucro romam tanquam alteram babylon●m perstringere voluisse , quod nimirum quae prius a babyloniis , eadem atqu● etiam gr●viora postea a romanis passi fuerint . quin & romanam idololatriam in eo perstringi arbitror , quod e●d●m die quo jeroboamus filius nebat vitulos aureos constituit , romae ( . in loco ubi poste● condita est roma ) duo tiguria aedificata esse dicunt . so he ; who alone hath conjectared at the intendment of this aenigmaticall story , and that to good purpose ; i shall therefore make it more fully to appear . rome they have learned to call babylon out of the revelation as was declared ; and thence conclude that upon the destruction of rome they shall be delivered . two things were eminent in babylon ; first , that it was its self the beginning of all false worship and idolatry in the world ; and therein the mother of harlots ; the other , that god made use of it to punish the idolatries of the jews . hence they say that rome this new babylon had its foundation when solomon married pharaohs daughter ; and that it began to be built when jeroboam set up his calves : which they look upon as the two first fatal instances of the declension of israel into false worship and idolatry . and hereby they intimate , partly that rome should set up idolatry , as solomon and jeroboam did , and partly that god had then provided a new babylon to punish and destroy them . the abba kolon is a monster , whom no man hath as yet set upon . but it is no other but capitolium , as they will easily grant , who know how usual it is with them strangely to metamorphise things and words ; instances whereof i shall elsewhere give . thence is the proverb they speak of ; no abba kolon , no capitol , or temple of idolatry , no city ; the capitol answering the tower of babel which was a temple of belus . neither is that proverb any thing but an allusion to that in the roman history ; capitolium est ubi quondam capite humano invento , responsum est eo loco caput rerum , summamque imperii sore : tit. liv. lib. . and the tempering of the clay of rome with the water of euphrates by the help of abba kolon , is nothing but an expression of the succession of rome into the stead of babylon whic was built on that river , by the means of the capitol that great seat of idolatry . nor do they at all distinguish between the present idolatry of rome and that of old . so that although all things are confounded by them with monstrous fictions and expressions , which it may be they invented on purpose to obscure their intention , yet their aim in the whole is manifest . but to return ; for the remaining part of the story concerning this armillus , i § know not whether they have borrowed it from those of the roman church , or these from them ; but evident it is that they strive to impose the odium of antichrist upon one another . the papists say that antichrist shall be a jew , of the tribe of dan , and that he shall perswade the jews that he is their messiah ; that by their help , and others joining with them , he shall conquer many nations , destroy rome , slay enoch and elias , and afterwards be destroyed himself by fire from heaven , by the power of christ. the jews , that their armillus shall be a roman , born of idolatrous fornication , that he ●hall perswade the roman christians , that he is the head of their religion and author of their prayer books ; that he shall conquer many nations , fight against jerusalem , slay messiah ben joseph , and afterwards be consumed with fire from heaven , through the power of ben david . to whether party the glory of this invention is to be assigned , i am uncertain ; the story for the substance of it , is the same on both sides , only variously fitted unto their several interests . and this shall be the end of messiah ben joseph , or ephraim ; armillus having received § a defeat by nehemiah ben husiel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he sha●● gather the forces of all the nations of the world into the vall●y of decision , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and shall fight with israel ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and they shall slay of them ( of armillus his army ) heaps ( or multitudes ) on heaps , and they shall finite a few of israel , and they shall slay the messiah of the lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the ministring ang●lls shall come and perfuming his body shall lay it up with the antient fathers ; where it is to be kept many dayes without putrefaction , as h●ctors body was ( in homer ) after he was slain by achilles . and it is not unlikely but that they may allude somewhat to the prophesie of the two witnesses , rev. . who were to be slain and afterwards called up to heaven . thus do they at their pleasure dispose of this creature of their own ; for having framed him themselves he is their own to do with him what they will , alive and dead . but that which is the poyson and sting of this fable is , that the death of this fictitious messiah , must amongst them bear all that is spoken in the scripture , or continued by tradition concerning the humiliation , suffering , and death of the true messiah of the lord. § we need not stay long in the removall of this mormo out of our way . should they invent twenty other messiahs , as they have done this , and which on the same grounds , and with as good authority they may , the case would still be the same . who gave them power to substitute themselves in the place of god , to give new promises , to appoint new saviours , and to invent new wayes of deliverance ? the scripture is utterly silent of any such person , nor have they any antetalmudical tradition concerning him . and what their masters have invented in the talmuds , is of no more authority , then what they coyn every day themselves ; the truth is , this whole story of armillus and ben joseph is a talmudical romance , the one the giant , the othe● the knight . but these fictions seria ducunt . poor creatures are hardened by them unto their eternal destruction . but is the world bound to believe what every one whom they are pleased to call rabbi can imagine , though never so contrary to the principles of that religion which themselves pretend to own and profess ? so indeed some of them say , that if their masters teach the right hand to be the left , yea , heaven to be hell , yet their authority is not to be questioned ; and as i remember others say some such things of the pope . but god i hope of his goodness , will not suffer poor mankind to be alwayes so deluded . all the promises of god , all the prophesies from the found●tion of the world , concern only one messiah , of the seed of abraham , of the tribe of judah , and of the family of david . all the faith of the church of old as we have proved respected that one only . and who will lay any weight upon what is spoken , foretold , or promised concerning him , if the jews have power to invent another at their pleasure ? § again , their masters have not only dealt dishonestly and blasphemously , but foolishly also in this matter , in that they have not suited their own creature unto the ends for which they have made him . the end as was shewed before , why they advanced this imagination , was to give countenance unto what is spoken in the scriptures or retained by themselves in tradition , concerning the sufferings of the messiah . and it is somewhat strange to me , that having raised up this ben joseph , they did not use him worse then they have done , but by a little foolish pity have spoiled their own whole design . they have a tradition among themselves that the messiah must bear a third part of all the afflictions , or persecutions , that ever were , or shall be in the world . and what proportion doth a mans being slain in battel where his army is victorious , which is all the hardship this ben joseph is to meet withall , bear unto the afflictions which befall the church in every age ? and for the scripture it is meer lost labour to compare the death of this warriour , with what is delivered therein concerning the sufferings of the messiah . every one not judicially blinded must needs see that there is no affinity between them . the fifty third chapter of isaiah is acknowledged by their targum and sundry of the principal masters of their faith to be a prophesie concerning him , and we shall afterwards undeniably prove it so to be . now the person there spoken of , is one , whom the jews are to reject and despise , whom god is to a●flict and bruise , by causing the sins of the whole church to meet upon him . one who by his sufferings is to fulfill the pleasure of the lord , making his soul an offering for sin , justifying the elect , and conquering satan by his death . this ficti●●ous messiah is to be honoured of all the jews , to raise armies , to fight a battel , and therein after the manner of other men to be slain . so that a story was never worse told , nor to less purpose . no other use can be made of it , that i know of , but only to consider in it the blindness of poor obstinate sinners given up unto hardness of heart , and a spirit of folly , for the rejection of him whom god sealed , annointed , and sent to be the saviour of the world . leaving them therefore in the embraces of this cloud , we may consider the other expected messiah , whom they call ben david , in whom principally they place their confidence . § the endless fables of the jews about their messiah , as they have been in part discovered by others , so i design not here at large to recount them . the chief masters of them in the talmud are full of disputes and contradictions about him , and those of after ages succeed them in their uncertainties . such will the conceptions of all men be , when they take up fancies and opinions of their own in matters of divine revelation . but some things there are wherein they all generally agree , and those relating unto his person , work and office ▪ which it shall suffice to give an account of , as answering our present design . first , therefore they contend that he shall be a meer man ; and there is nothing that they strive to avoid more then the testimonies of scripture which shew that the promised messiah was to be god and man in one person , as hath been already evidenced . they contend also that he shall be born after the manner of all men , not of a virgin , but of a married woman begotten by her husband . about the place of his birth they are not fully agreed ; for although they all acknowledge the prophesie of micah about bethlehem to relate unto him , chap. . . yet knowing , that town now to have been desolate for many generations , and waste without inhabitant , which would seem to prove that he is come already , they contend , that it is said he shall be born at bethlehem , because he is to spring of david who was born there ; for of the tribe of judah and family of david he must proceed ; although they have neither distinction of tribes , nor succession of families left in the world amongst them . to relieve themselves from that difficulty , they feign that he shall restore unto them all their genealogies . about the time of his coming , they are wofully perplexed , as we shall see afterwards . but many tokens they have of it when it doth come ; for they heap up , out of some allegorical passages in the scripture , such stupendous prodigies as never were nor shall be in the world . one of the principal of them is the sounding of the great trumpet which all israel shall hear , and the world tremble at ; from isa. . v. . the finding of the ark and sacred fire , which things were talked of in the late rumours about them , are indeed a part of their creed in this matter . his office , when he comes , is to be a king , which he shall be annointed unto by them , when they are gathered together . and the work he is to do , is in war , to fight with armillus , gog and magog , to conquer the edomites and ishmaelites , that is the romish christians , and turks or saracens , and in so doing to erect a glorious kingdom at jerusalem : in peace , he is to rule righteously , not only over israel , but also all the nations of the world if they have any difference amongst them , shall refer all unto his determination and vmpirage . in religion , he shall build the third temple mentioned by ezekiel , restore the sacrifices , and cause the law of moses to be most strictly observed . but that which is the head of all , he shall free the jews from their captivity , restore them to their own land , make princes and lords of them all , giving them the wealth of all nations , either conquered by him , or brought voluntarily unto him ; feast them on behemoth , zis , and the wine of paradise , so that they shall see want and poverty no more . this is the substance of their perswasion , concerning his coming , person , office and work. when he shall come , whether he shall live alwayes , or dye at an hundred years old , whether he shall have children , and if he have , whether they shall succeed him in his throne , whether all the jews that are dead shall rise at his coming , and their galgal , or rolling in the earth from all parts of the world into the land of canaan shall then happen or no , whether the general resurrection shall not succeed immediately upon his reign , or at least within forty years after , or how long it will be to the end of the world , they are not at all agreed . but this , as hath been declared , is the substance of their perswasion and expectation ; that he shall be a meer man , and that the deliverance which he shall effect , shall be by mighty wars , wherein the jews shall be alwayes victorious , and that in the dominion and rule which they shall have over all nations , the third temple shall be built , the law of moses be observed by him and them , and the noachichal precepts be imposed on all others . as for any spiritual salvation from sin and the curse of the law , of justification and righteousness by him , or the procurement of grace and glory , they utterly reject all thoughts about them . with these opinions , many of them have mixed prodigious fancies , rendering their § estate under their messiah in this world , not much inferiour unto that which mahomet hath promised unto his followers in another . and some of them on the other hand endeavour to pare off what superfluities they can spare , and to render their folly as plausible as they are able . wherefore that it may appear what is the utmost height of their conceptions in this matter , and that which the most contemplative persons amongst them fix upon , i shall subjoyn a description of him and his kingdom , in the words of maimonides , one of the wisest and soberest persons that hath been amongst them since their last fatal dispersion . this man therefore in his exposition of the tenth chapter of tractat. saned . observing the fond and frivolous imaginations of their talmudical masters about the messiah , gives many rules and instructions about the right understanding of their sayings , to free them from open impieties and contradictions . and hereunto he subjoyns , as he supposeth the true notion of the messiah and his kingdom in the ensuing words . as to the dayes of the messiah , they are the time when the kingdom shall be restored unto israel , and they shall return unto palestine . and this king shall be potent , the metropolis of whose kingdom shall be sion ; and his name shall be famous unto the uttermost parts of the earth . he shall be greater and richer then solomon , and with him the nations shall make peace and yield him obedience , because of his justice , and the miracles that he shall perform . if any one shall rise against him god shall give him up into his hand to be destroyed . all the scripture declares his happiness , and the happiness we shall have by him . howbeit nothing in the nature of things shall be changed , only israel shall have the kingdom ; for so our wise men say expresly , there is no difference between these dayes , and the dayes of the messiah , but only the subduing of the nations under us . so indeed sayes rab. samuel , and others of them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : he goes on , in those dayes victuals shall be had at an easie rate , as if the earth brought forth cates and cloathes ; and afterwards , the messiah shall dye , and his son , and his sons son shall reign after him ; but his kingdom shall endure long , and men shall live long in those dayes ; so that some think his kingdom shall continue a thousand years . but the dayes of the messiah are not so much to be desired , that we may have store of corn and wealth , ride on horses , and drink wine with musick , but for the society and conversation of good men , the knowledge and righteousness of the king , and that then without wearisomness , trouble , or constraint , the whole law of moses shall be observed . § this is the summ of the creed of the most sober part of the jews concerning the messiah whom they look and long for ; if any are so sober as to embrace it ; for the same author tells us , that there were very few so minded , it may be scarce anoth●r in an age besides himself ; generally they look after nothing but rule , dominion , wealth , and pleasure . but he , and they all own him as a temporal king , a mighty warriour , subduing the nations unto the jews , a furius camillus , or an alexander , or a caesars of redemption from sin , death and hell , of pardon of sin , justification and righteousness , of eternal salvation by him , they know , they believe nothing . maimonides thinks indeed , that his kingdom shall long continue , not like manasseth of late , who supposeth that it might not abide above forty years , and those immediately preceding the day of judgement . § it is sufficiently evident that this opinion and perswasion of the jews which is catholick unto them , and hath been so ever since they rejected the true messiah , contains an absolute renunciation of the faith of the church of old , and an utter rejection of all the ends for which the messiah was promised . i shall not therefore enter here upon a particular refutation of it , for it will occur in our ensuing discourses . neither is this the person about whom we contend with them : nor have we any concernment in him . when he comes , let them make their b●st of him ; we have already received the captain of our salvation . what also they plead for themselves as the ground of their obstinacy in refusing the true messiah , must afterwards be particularly discussed . at present therefore , i shall only reflect on those depraved habits of their minds , which in concurrence with occasions and temptations suited unto them , have seduced them into these low , carnal , and earthly imaginations about the promised seed , his person , office , and work that he was to perform . § in things therefore of this kind , ignorance of their miserable condition by nature , both as to sin and wrath , justly claims the first place . for although , as was by instances before manifested , the evidence of truth , and power of traditions amongst them , have prevailed with some , to avow the notion of the sin of adam and the corruption of our nature thereby , yet indeed there is not any of them , that have a true sense and conviction of their natural condition , and the misery that doth attend it . the messiah , as we have proved at large , was first promised to relieve mankind from that state whereinto they were cast by the apostasie of adam the common root and parent of them all . such as are mens apprehensions of that condition , such also will be their thoughts concerning the messiah , who was promised to be a deliverer from it . they who know themselves cast out of the favour of god thereby , made obnoxious unto his eternal displeasure , and disenabled to do any thing that shall please him , as being cast into a state of universal enmity against him , must needs look on the messiah promised in the grace , goodness and wisdom of god for a saviour and deliverer , to be one that must by suitable wayes and means free them from sin and wrath , procure for them the favour of god , enable them to serve him again unto acceptation , and so bring them at length unto their chief end , the everlasting enjoyment of him . as these things answer one another , and are on both sides fully revealed in the scripture , so the church of old who had a due apprehension of their own condition , looked for such a messiah as god had promised . ignorance therefore of this condition , is no small cause of the present judaical misbelief . what ever may be the estate of other men , about which they do not much trouble themselves , for their parts they are children of abraham , exempted from the common condition of mankind by the priviledge of their nativity ; or at least they are relieved by their circumcision , by the pain whereof , they make sufficient satisfaction for any ill they bring with them into this world . that they are dead in trespasses and sins , standing in need to be born again ; that they are by nature children of wrath , obnoxious unto the curse of god ; that the sin of our first parents is imputed unto them , or that if it be , that it was of any such demerit as christians teach , they believe not . upon the matter they know no misery but what consists in poverty , captivity and want of rule and dominion . and what should a spiritual redeemer do unto these men ? what beauty or comeliness can he have in him , for which of them he should be desired ? what reason can they see , why they should understand the promises concerning him in such a way and sense , as that they should not be concerned in them ? and this blindness had in a great measure possessed their minds at the first promulgation of the gospel . see john . v. , . chap. . v. , . and therefore our apostle in his epistle unto the romans , wherein he deals both with jews and gentiles , before he declares the propitiation that was made , with the justification that was to be obtained by the blood of christ , convinceth them all of their miserable lost condition , on the account of sin , original and actual , chap. , , . untill therefore this pride , self-fulness , and ignorance of themselves be taken from them , and rooted out of their hearts , all promises of a spiritual redeemer must needs be unsavoury unto them . they stand in no need of him , and why should they desire him . an earthly king that would give them liberty , wealth , ease and dominion , they would gladly embrace , and have long in vain looked for . secondly , ignorance of the righteousness of god , both as to what he requireth § that a man may be justified before him , and of his judgement concerning the desert of sin , hath the same effect upon them . rom. . v. , . the great end for which the messiah was promised , as we have in part declared , and shall afterwards farther evince , was to make attonement for sin , and to bring in everlasting righteousness , dan. . . a righteousness was to be brought in , that might answer the justice of god , and abide its trial . of what nature this righteousness must be , the scripture declares ; and that as well in the revelation it makes of the holiness of god , psal. . v. , . joshua . v. . hab. . v. . as of the purity and severity of his law , deut. . v. . chap. . v. . and the absolute perfection of his justice in the execution of it , psalm . v. . an universal spotless innocency , with a constant unerring obedience in all things , and that in the highest degree of perfection , are required to find acceptation with this holy and righteous god. of the nature and necessity of this righteousness the jews are ignorant and regardless ; they and their masters were so of old , matth. . v. . an outside , partial , hypocritical observance of the law of moses , they suppose will serve their turns . see rom. . v. . and indeed there is not any thing that more openly discovers the miserable blindness of the present jews , then the consideration of what they insist upon , as their righteousness before god. the faith and obedience of their fore-fathers , the priviledge of circumcision , some outward observances of mosaical precepts , with anxious scrupulous abstinencies , self macerations in fasts , with prayers by tale and number , sabbath rests from outward labour with the like bodily exercises , are the summ of what they plead for themselves . now if these things which are absolutely in their own power , will compose and make up a righteou●ness acceptable unto god , cover all the sins whereof they know themselves to be guilty , to what end should they look for a redeemer to bring in everlasting righteousn●ss , or to make attonement for sin ? why should they look out in this case for relief , seeing they have enough at home to serve their turns ? let them that are we●●y and heavy laden seek after such a deliverer , they have no need of him or his salvation . according therefore as this building of self-righteousness went on and prospered amongst them , faith in the messiah , as to the true ends for which he was promised , decayed every day more and more , untill at length it was utterly lost . for as our apostle tells them , if righteousness were by the law , the promise of the messiah was to no purpose ; and if the law made things perfect , the bringing in of another priesthood and sacrifice was altogether needless . § so is it also with them as to their apprehension of the judgement of god concerning the desert of sin . the natural notion hereof the vilest hypocrites amongst them were sometimes perplexed withall . see isa. . v. , . micah . v. . but the generality of them have long endeavoured by prejudicate imaginations , to cast out the true and real sense of it . that god is angry at sin , that in some cases an attonement is needfull they will not deny . but so low and carnal are their thoughts of his severity , that they think any thing may serve the turn to appease his wrath , or to satisfie his justice , especially towards them whom alone he loves . their afflictions and persecutions , the death of their children , and their own death , especially if it be of a painful distemper , they suppose to make a sufficient propitiation for all their sins . such mean and unworthy thoughts have they of the majesty , holiness , and terror of the lord. of late also , lest there should be a failure on any account , they have found out an invention to give their sins unto the devil by the sacrifice of a cock , the manner whereof is at large described by buxtorfius in his synagoga judaica . and this also hath no small influence on their minds to pervert them from the faith of their fore-fathers . let the messiah provide well for them in this world , and they will look well enough unto themselves , as to that which is to come . § and hence ariseth also their ignorance of the whole nature , vse and end of the mosaical law , which also contributes much to the producing of the same effect upon them . to what end the law was given , whereunto it served , what was the nature and proper use of its institutions shall be declared as occasion is offered in the exposition of the epistle its self . for the present it may suffice unto our purpose , to consider their apprehensions of it , and what influence they have into their misbelief . in general they look on the law and their observance of it , as the only means of obtaining righteousness , and making an attonement with god. so they did of old , rom. . v. , , . in the observation of its precepts they place all their righteousness before god , and by its sacrifices they look for attonement of all their sins . that the law was not given , that the sacrifices were not appointed for these ends , that the fathers of old never attended unto them absolutely with any such intention , shall be afterwards declared . in the mean time it is evident that this perswasion corrupts their minds as to their thoughts about the messiah . for if righteousness may be obtained , and attonement made without him , to what end serves the promise concerning him ? but having thus taken from him the whole office and work whereunto of god he was designed , that he might not be thought altogether useless , they have cut out for him the work and employment before mentioned . for looking on righteousness and attonement with the consequent of them eternal salvation , as the proper effects of the law , they thought meet to leave unto their messiah the work of procuring unto them liberty , wealth , and dominion , which they found by experience that the law was not able to do . but had indeed their eyes been opened in the knowledge of god and themselves , they would have found the law no less insufficient to procure by its self an heavenly than an earthly kingdom for them . and against their prejudicate obstinacy in this matter , doth the apostle principally oppose himself in his epistle unto them . § but here by the way , some may possibly enquire , how the jews , if they look for attonement and the remission of sins by the sacrifices of the law , can now expect to have their sins pardoned , without which they cannot be eternally saved , seeing they are confessedly destitute of all legal sacrifices whatever ? have they found out some other way , or do they utterly give over seeking after salvation ? this very question being put unto one of them , he answers ; that they now obtain the pardon of their sins , by repentance and amendment of life ; according to the promises made in the prophets unto that purpose ; as ezek. . v. . and concludes , quamvis jam nulla sint sacrificia quae media erant ad tanto facilius impetrandam remissionem peccatorum , eadem tamen per poenitentiam , ac resipiscentiam declinando a viis malis impetratur . although there are now no sacrifices which were a means the more easily to obtain the forgiveness of sins , yet it may be obtained by repentance , and a departure from wayes of evil . this is their hope which like that of the hypocrite is as the giving up of the ghost . for ( . ) it is true , repentance and amendment of life , are required in them who seek after the forgiveness of their sins , and many promises are made unto them ; but is this all that god required , that sin might be forgiven ? they are sufficient indeed in their own way and place , but are they so absolutely also ? did not god moreover appoint and require , that they should make use of sacrifices to make attonement for sins , without which they should not be done away ? see levit. . and ( . ) what is the meaning of that plea , that by sacrifices indeed remission of sins might more easily be obtained , but obtained it may be without them ? doth this more easily respect god or man ? if they say it respects god ; i desire to know , if he can pardon sin without sacrifice , why he cannot do it as easily as with them ? or what is he eased of by sacrifices ? if it respect themselves , as indeed it doth , then it may be enquired what it is that they shall be eased of in the obtaining of the pardon of sins , by the use of sacrifices ; when that is again restored unto them ? this can be of nothing but of that which they are now forced to make use of , for that end and purpose , and what is that ? why repentance and amendment of life . if then they had their sacrifices these might be spared , or at least much in them abated which at present is necessary . this then it seems was the end why god instituted sacrifices , namely that these jews might obtain pardon of sin , without either repentance or amendment . and this is that which they love as their souls ; namely that they may live in their sins , and be acquitted of all danger by sacrifices and outward services . ( . ) attonement for sin is expresly necessary , or all the institutions of sacrifices for that end of old were vain and ludicrous . at the same time when sacrifices were in use , repentance was also required , and therefore not to be a cause or means for the same end , in the same kind with them . and therefore notwithstanding their pretence of repentance , no jew upon his own principles , can now in the total cessation of all sacrifices , obtain either pardon of sin here , or salvation hereafter . but to proceed . their corrupt carnal affections have moreover greatly contributed , and yet do so § unto their obstinacy in their unbelief . hence have they coyned their self-pleasing imaginations about the messiah , and the work that he hath to do , that he should be a king , and reign gloriously , that his dominion should be over all the world , and endure throughout all generations , was promised concerning him from the beginning . they think much therefore what advantage this kingdom may afford unto them , comparing it in their minds with those other empires which they see in the world . wealth , ease , liberty , dominion , or a share in power and rule are the things that please their carnal minds , and evidently fill them with envy and wrath against them by whom they are possessed . these things they look after and hope for ; as the only things that are desirable , the only pledges indeed of the favour of god. no persons on the earth have their thoughts more fixed on them then they . as their oppressions increase , so do their desires after liberty and rule ; and they have learned nothing by their poverty , but to grow in a greedy fierceness after riches . and when they would at any time set out the care of god towards their nation , they declare that such a one in such a place was worth so many thousand crowns , or drove such a trade , or was in such favour as that he rode in a coach or charriot ; as may be seen in the address of manasseh unto the english. this covetousness , and ambition with revengefull thoughts against their oppressors possessing their minds , makes them desire , hope and believe that the kingdom of their messiah shall be of this world , and that therein their enjoyments shall be as large , as what ever now their fancy can reach unto . and so perfectly are they under the power of these lusts and earthly desires in this matter , that take away their hopes of satisfying of them in the good things of this world , that they will on very easie terms bid adieu unto their messiah , or grant that he is already come . but whilest they are obstinately fixed in the expectation of them , to tell them of a spiritual and heavenly kingdom , wherein the poorest and most persecuted person on the earth may have as good an interest , and enjoy as much benefit by it , as the greatest monarch in the world , and you do but cast away your words into the wind . secondly , since the propagation of the gospel and its success in the world , envy , § another corrupt lust , against the gentile believers , hath exceedingly perverted their minds , in their notions about the messiah . and this they are filled withall upon a twofold account . first , upon that of the spiritual priviledges which they saw claimed by them . that the gentiles , or nations of the earth distinct from israel , should be fellow-heirs in the promise with the posterity of abraham according unto the flesh , was declared by all the prophets of old . but yet , as we have shewed , this was done by them in that obscure manner , in comparison of the revelation made of it in the gospel , that the grace and counsel of god therein is called a mysterie hid from the ages that went before . wherefore when this design of the love and wisdom of god was brought to light , it filled the jews who had lost the faith of it with envy and wrath. see acts . v. , , , . chap. . v. , , . thess. . v. , . the stories of all ages from thence unto this day testifie the same , nor do they yet stick to express these corrupt affections , as occasion is offered . and this envy being greatly predominant in th●m hardens them in their imagination of such a messiah , as by whom the gentiles may receive no benefit , but what may accrue unto them by becoming their servants . they cannot endure to hear unto this day that the gentiles should be equal sharers with themselves in the promise of the messiah . they would have him unto themselves alone , or not at all . and this keeps up their desires and expectations of such an one as they have fancied for their own ends and purposes . § again , their envy against the gentiles is greatly increased and excited by the oppressions and sufferings from them which they undergoe . this adds hatred and desire of revenge unto it , which render it impotent and unruly . i speak not now of their present and past sufferings from christians , which in many places have been unrighteous and inhumane , and so undoubtedly a great occasion of hardning them in their obstinacy , but of their long continued oppressions under the power of the gentiles in general . having been greatly harrased and wasted by them in most ages , and having a deliverer promised unto them , they are strongly enclined to fancy such a deliverance as being peculiarly th●irs , should enable them to avenge themselves on their old enemies and oppressors . and this they think must be done , not by an heavenly spiritual king , ruling in the things concerning religion and the worship of god , but by one that having a ●●ghty kingdom in this world , shall by force and power subdue their enemies under them . such an one therefore they desire and look for ; and how hard it is for them to depose these thoughts unless they are freed by the grace of god from the ●●rn●l aff●ct●●ns mentioned , is not hard to ghess . and these are some of those especial occasions w●ereby the jews through their own blindness are hardened in their unbeli●f , and diso●●dience unto the gospel , whereunto others of the like kind may be added . § this is the faith and expectation of the present jews all the world over concerning the messiah in whom they place th●ir confidence . a meer man he is to be ; a king over the jews at jerusalem , who shall conqu●r many nations , and so give peace , prosperity and plenty unto all the israelites in their own land. but what great matter is in all this ? have not other men done as much or more for their citizens and people ? can they fancy that their messiah should be more victorious or successfull then alexander ? they dare not hope it . at a disputation before the pope and cardinals at rome which they have recorded in shebat jehuda , they openly professed that they never expected so great glory by their messiah , as that which they saw them attended withall . and manasseh confesseth that it is no great or extraordinary matter which they looked for by him . de resur . lib. . cap. . non est , saith he , tantum miraculum si messias veniat subjugatum regna sibi & imperia multa , cum non raro accidisse videamus ut humiles aliqui abjectique ad regna & imperia pervenerint , terrarumque multarum domini fierent . it is no such miracle that the messiah should come and subdue many kingdoms and empires unto himself , seeing it often falls out that men of mean and abject condition , do come unto kingdoms and empires , and are made lords of many countreys . it is so indeed ; they say nothing of him , but what may be paralelled in the stories of the nations of the world , especially considering the shortness of his reign which they begin to think shall not be above forty years . § but do these things answer the promises made concerning him from the foundation of the world ? is this the meaning of the promise given unto adam ? was this the end of the call and separation of abraham ? this the intendment of the promise made unto him , that in his seed all the nations of the earth should be blessed ? is this only the importance of it , that towards the end of the world , many of them shall be conquered ? was this the intent of the oath made unto david , and of the sure mercies confirmed unto him , and his , thereby ? do all the promises in the prophets , set out in words glorious and magnificent , end in a warri●ur , inferior it may be unto many of those whose destruction they prophesied of ? or is not this rather a way to expose the whole old testament unto scorn and reproach , as making the promises thereof not to extend unto that glory , which in others the penmen of it despised ; or at least to regard only things of the same nature with them ? was this the expectation of the fathers of old ? is this that which they desired , prayed for , longed for , esteeming all the glory of their present enjoyments as nothing in comparison of it ? what is in this messiah that he should be the hope and desire of all nations ? did god set him forth as the great effect of his love , grace , goodness and faithfulness towards them , and then bring forth a military king , in whose exploits they were not all to be concerned ? was the church in travail for so many generations to bring forth this fighter ? had they no eye of old unto spiritual and eternal things in the promise of the messiah ? of late indeed josephus albo tells us that the doctrine of the coming of the messiah is not fundamental ; and hiliel of old maintained that hezekiah was the m●ssiah ; he should have been so , saith another , had he composed a song unto god. barcosba a seditious negromancer is the messiah , sayes r. akiha ; he shall come , it may be , immediately before the resurrection saith manasse . but do these thoughts suit the faith , hope , prayers , and expectations of the church of old ? do they answer any one promise of god concerning him ? no man not utterly unacquainted with the scripture can give the least countenance unto such imaginations . what all this while is become of the work every where in the scripture assigned § unto the messiah ? who is that cast off unto ? who shall break the serpents head ? who shall take away the curse that entered on sin ? who shall be a blessing unto all nations ? to whom shall the gentiles be gathered to be saved by him ? who shall be a priest after the order of melchizedeck ? who shall have a body prepared him to offer in stead of the sacrifices of the law ? who shall have his hands and feet pierced in his suffering , and his vesture parted by lot ? who shall make his soul an offering for sin ? who shall be bruised , grieved , and afflicted by god himself , because he shall bear the iniquities of his people ? who shall make attonement for transgressors and bring in everlasting righteousness ? who shall for ever make intercession for transgressors ? and who shall sit at the right hand of god in his rule over the whole world ? all these things and sundry others of the like kind , are openly and frequently promised concerning the true messiah , whereof not any of them is to be accomplished in or by him whom they look for . but these men indeed take a way to destroy all religion , and to turn the whole bible into a story of earthly things , without either life , spirit , or heavenly mystery in it . it is acknowledged that there are many promises of mercy and glory unto the § church in the dayes of the messiah expressed in words , whose first literal sense represents things outward and temporall . and there is a threefold interpretation of them contended for . the first is that of the jews , who would have them all understood according unto their literall importance , without the allowance of any figure or allegory in them . but no thing can be more vain then this imagination ; nor do they make use of it , but where they suppose that it will serve their present design . for whereas the wisest of them do grant , that in the dayes of the messiah the nature of things shall not be changed , but only their use , many of these promises in their first literall sense , import a full and direct alteration in the heavens and earth and all things contained in them . so isa. . v. , , . lions , bears , leopards , cockatrices , aspes , calves , and young children are said all to live , feed , and play together . and chap. . v. . that the flocks of kedar , and the rams of nebaioth should minister unto the church ; ver . . that they sho●ld suck the milk of kings ; and ver . . that the sun should no more give light by day ; and yet ver . . that it should no more go down . chap. . v. . that new heavens , and a new earth shall be created , and that the old shall be remembered no more ; that trees and fields shall rejoyce and clap their hands for gladness ; with other things innumerable in the same kind . now if they grant , as they must , unless they intend to expose all sacred truth to the scorn and contempt of atheists , that these expressions are figurative and allegorical , they must do the same in all other promises of earthly things , as of peace , plenty , victory , long life , dominion , wealth and the like , being set out in the same kind of allegorial expressions . at least they cannot make them in the strict literal sense of the words the object of their faith and expectation , unless they can by some infallible rule declare , what is figuratively to be understood in them , what properly , or which promises are expressed allegorically , which not . and this they can never do . the event therefore is the only infallible interpreter of the meaning of such prophetical predictions ; what ever precedes that , is but conjecture . wherefore , § secondly , some interpret all these promises and prophesies spiritually , without the least respect unto those outward terrene things , which are made use of in figurative expressions only to shaddow out those spiritual , heavenly , and eternal things which are intended in them . and indeed this way of interpretation which calvin follows in all his commentaries , is attended with great probability of truth . for the main ends and work for which the messiah was promised , being as we have proved spiritual and eternall , and whereas it is evident , that many promises of things relating unto him , and the condition of them that believe in him are allegorically expressed ( it being the constant way of the old testament to shaddow out spiritual and heavenly things , by things earthly and carnall , ) this way of interpreting the promises , seems to have great countenance given unto it , both from the nature of the things themselves , and the constant tenour of the prophetical style . according unto this rule of interpretation , all that is foretold in the psalms and prophets , of the deliverance , rest , peace , glory , rule and dominion of the church , of the subjection and subserviency of nations , kingdoms , rulers , kings and queens thereunto , intends only either the kingdom of grace , consisting in faith , love , holiness , righteousness and peace in the holy ghost , with that spirituall beauty and glory which is in the worship of the gospel ; or the kingdom of heaven its self where lyes our happiness and reward . and indeed this interpretation of the promises , as in respect of many of them it is evidently certain , true , and proper , they being so expounded in the gospel it self ; so in respect of them all , it is safe , and satisfactory to the souls of believers . for they who are really made partakers of the spiritual good things of the messiah , and are subjects of his spiritual kingdom , do find and acknowledge , that liberty , rest , peace and glory , those durable riches therein , as they are abundantly content withall , what ever their outward condition in this world may be . and unto this exposition , as to the main and prime intendment of the promises , the whole doctrine of the gospell gives countenance . § thirdly , some acknowledging the kingdom of the messiah to be heavenly and spiritual , and the promises generally to intend spiritual and heavenly glory and riches , that is , grace and peace in christ jesus , do yet suppose moreover that there is in many of them an intimation given of a blessed , quiet , peaceable , flourishing estate of the church through the power of the messiah , to be in this world . but this they do with these limitations . ( . ) that these promises were not made unto the jews as they were the seed of abraham according unto the flesh , primarily and absolutely , but unto the church , that is the children of abraham according unto the promise , heirs of his faith and blessing . that is , they are made unto all them who receive and believe in the promised messiah , jews and gentiles , with whom as we have proved , the priviledge of the church , and interest in the promises was to remain . ( . ) that the accomplishment of these promises is reserved unto an appointed time when god shall have accomplished his work of severity on the apostate jews , and of tryal and patience towards the called gentiles . ( . ) that upon the coming of that season , the lord will by one means or other , take off the veyl from the eyes of the remnant of the jews , and turn them from ungodliness unto the grace of the messiah ; after which , the jews and gentiles being made one fold under the great shepheard of our souls , shall enjoy rest and peace in this world . this they think to be intimated in many of the promises of the old testament , which are brought over unto the use of the church as yet unaccomplished , in the book of the revelation . and herein lyes all the glory which the jews can or may expect , and that only on such terms , as yet they will not admit of . but these things must all of them be spoken unto at large , when we come to answer the objections which they take from them , unto our faith in jesus christ. that which above all things manifests the folly and irreligion of the imagination § of the jews , about the person and work of the messiah , is the event . the true messiah is long since come , hath accomplished the work assigned unto him , made known the nature of the first , and consequent promises , with the salvation that he was to effect , no way answering the expectation of the jews , but only in his genealogie according unto the flesh . and this is that which is the second supposition , on which all the discourses and reasonings of the apostle in his epistle to the hebrews is founded , and which being absolutely destructive of the judaical infidelity , shall be fully confirmed in our ensuing dissertations . exercitatio xii . second principle supposed by the apostle paul in his discourses with the hebrews . the promised messiah was then come , and had done his work. the first promise recorded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . promise with the limitation of time for his coming necessary . first determination hereof made by jacob , gen. . the promise confined to judah ; afterwards to david ; no more restrained . jews self-contradicting exceptions to the words of jacob's prophesie . interpretation of jarchi . of aben ezra examined . who meant by judah . the tribe . not his person proved . scepter and scribe how continued in judah . the same polity under various forms of government . how long they continued . did not depart on the conquest of pompey . nor reign of herod . continuance of the sanhedrim . the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the place and court of judges . jews etymologie of the word . institution of that court , numb . . . the order of the court. place of their meeting . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . john . . qualifications of the persons . who excluded . their power . punishments inflicted by them . the lesser courts . mistake of hilary . shilo who , and what the word signifies . judaical interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refuted . argument from the words . rule granted unto judah . proved by the context . consent of targums . judaical evasions removed . rise and signification of the word shilo . messiah intended thereby . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened and vindicated . consent of targums , talmuds , and most learned rabbins . scepter long since departed . story of benjamin tudelensis examined . messiah long since come . § the second great principle supposed by the apostle in all his discourses with the hebrews in his epistle to them , and which he layes as the foundation of all his arguments , is , that the messiah whom we have proved to have been promised from the foundation of the world , was actually come , and had finished the work appointed for him , then when he wrote that epistle . this the jews pertinaciously deny unto this very day , and this denyall is the center wherein all the lies of their unbelief do meet ; and hereupon in a miserable deplorable condition do they continue crying for , and expecting his coming , who came long since , and was rejected by them . now this being the great difference between them and christians , and that such an one as hath a certain influence into their eternal condition . as they have endeavoured to invent evasions from the force of the testimonies and arguments , whereby our faith and profession is confirmed ; so are we to use diligence in their vindication and establishment ; which we hope to do unto the satisfaction of the sober and godly wise in our ensuing discourse . § the first great promise of the messiah at large insisted on before , declared only his coming ; and the end of it in general . this promise was recorded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , psalm . . . or , as our apostle , heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in the beginning , head , or first roll of the book of god , namely , gen. . as a stable foundation of all the rest that ensued . and it respected all the posterity of adam , that they might have a refuge whereunto to repair in all their distresses . when the care of it , and respect unto it , and faith in it were rejected by the world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . god left it unto the wayes of its own choosing , to shift for its self ; and in his soveraign grace and pleasure renewed the promise unto abraham with a restriction and limitation of it unto his family , as that which was to be separated from the rest of mankind , and dedicated to the bringing forth of the messiah in the appointed season , as we have declared . upon the giving of that promise , with the call and separation of abraham , wherein the church became in a special manner visible , there wanted nothing to confirm the faith , and fix the expectation of those that desired his coming ; but only the determination of the time wherein he should so do . and this was necessary upon a double account : ( . ) that those who were to live before his advent , or appearance in the flesh , might not only by faith , see his person afar off , and be refreshed , as cant. . . but also , behold his day , or the time limited and prefixed unto his coming , and rejoyce therein ; and that not only as abraham who knew that such a day should be ▪ john . . but also those who had a certain day so limited , as that by diligent enquiry , pet. . . they might take some especial prospect of it . ( . ) to guide them who were to live in the dayes of the accomplishment of the promise , unto a more earnest expectation of him , and desire after him , as daniel had for the return of the people from the captivity , when he understood by books , that the time limited for it was accomplished , dan. . , . accordingly it came to pass , for from hence it was , that at that season when he was to be exhibited , all men were in expectation of him , and prepared thereby to enquire after him , luke . . now this determination of time enquired after , was first made by jacob , gen. . , § , . accompanied with a signal demonstration of one especial person , from whom the messiah was to proceed , even in the family of abraham himself ; such another restriction also , and but one , ensued , when that priviledge which originally rested in abraham and his family , and afterwards restrained unto judah and his posterity ; and lastly , confin'd unto david and his off-spring , was ever after left at large unto any branch of that family . and this i mention by the way , to prevent any difficulties about his genealogie . for as in the very first instance of the regal succession in the house of david there was no respect had to the primogeniture , kings . . so there was no necessity that the messiah should spring from the reigning family , although he did so ; but only that he should be of the seed of david . for as after the promise given unto abraham , the messiah might have sprung from any family whatever of his posterity by isaac , untill the limitation made by jacob unto the person of judah ; and after that limitation , might have done so from any family of his tribe or posterity , untill the confienment of that priviledge to the person of david ; so no restriction or limitation being afterwards added , his production by any person of his posterity , whether in a nearer or further alliance , to , or from the reigning line , was all that was included in the promise . to return , the words of the place above quoted are , judah thou art be whom thy brethren shall praise ; thine hand shall be in the neck of thine enemies ; thy fathers children shall bow down before thee . judah is a lyons whelp from the prey , my son , thou art gone up , he stooped down , he couched as a lion , and as an old lion who shall rouse him up , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the scepter shall not depart from judah , nor a law-giver , or scribe , from between his feet untill shilo come ; and to him the gathering of people ; these last words are the seat of our argument , the former therefore we shall no otherwise consider , but as they give light and evidence to their interpretation . the great masters among the jews are exceedingly perplexed with this testimony , § and have therefore invented endless wayes for the enervating of it , openly and lowdly contradicting one another , almost about every word in the text : some would evade the sense of it , by interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be only a rod , of correction , say some , of supportment say others ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they would only have to be a scribe , such as they fancy their present rabbins to be . some by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , understand the person of judah unto whom they ascribe i know not what pre-eminence , and not his family and tribe . some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be separated from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that follows , because of the accent jethib , and to signifie for ever . some by the shilo would have david intended , some ahijah the prophet , some the city shilo , and most know not what . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some would have to be destruction , some instruction and obedience : and on every one of these cavils , do they build various interpretations , and provide various evasions for themselves , all which we shall either obviate or remove out of the way in the ensuing discourse . it were endless to consider all their several expositions , and useless , because they are § fully confuted by one another . and what ever seems of importance , in any of their exceptions , will be fully answered in our exposition and vindication of the text and context . only to give the reader a specimen of their sentiments , i shall briefly consider the sense and exposition of one of them ; and he of such reputation that he hath generally obtained the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wise. and this is r.a.b. meir , aben ezra . and that we may the better see the perversness of this man , and therein of his followers , i shall briefly give an account of the exposition of rashi his companion in annotations on the pentateuch , in their rabbinnical bibles . first , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , scepter , he understands rule and government ; as he doth scholars in the law , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from between his feet ; expressing as he conceived the posture of disciples . by judah , he understands the house of david , the ruling family amongst them , the authority whereof was preserved in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or heads of the captivity whilest they were in babel ; and on these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , waving all the former trivial exceptions , he adds expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vntill the shilo come , that is messiah the king , to whom that kingdoms belongs , as the words are interpreted by onkelos in his targum , and in midrash agadah , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the collection or gathering together of the people so agreeing with the targum , and the the truth in the most material passages of the text. § but aben ezra , as we observed , is otherwise minded ; and in him , we have an example of the wilfull blindness of the residue of them , who will not endure the light of that conviction which is tendered unto them in this testimony . first , by shebet , he grants rule to be intended , or preheminence above others , being then somewhat more modest then their latter masters . this saith he , shall not depart from judah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill david come ; and why david ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he was the beginning of the kingdom of judah . so that it seems the meaning of the words is , that the scepter shall not depart , untill the scepter come ; that is , they should have rule , untill they had rule , for as himself well observes , the kingdom of judah began in david . but what scepter had the house of judah before ? four hundred years the people were ruled under judges , of which but one was of that tribe . at length a kingdom was set up in the house of benjamin ; where was all this while the scepter of judah , if that was the space of time designed for its continuance ? two instances he gives hereof . first , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the standard of judah marched first in the wilderness ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , again , god said , judah shall go up first . but what was this to a scepter and a law-giver ? the first belonged only unto the order of the tribes in the wilderness , whilest moses was prince of the tribe of levi , and afterwards joshua of the tribe of ephraim ; nor was that priviledge , if any it were , peculiar unto judah , but common to the other tribes joyned with him . the other was only an occasional expedition , wherein the especial concernment of judah lay ; which gave him no power nor soveraignty amongst his brethren . so that we have here no small instance , how the wisest of their masters do befool themselves , in seeking evasions from this testimony . of the sense of the following words , abstracting from the design of the whole , he gives a tolerable account , nor a law-giver from between his feet . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mechochek is a scribe , who engrosseth any thing on a roll or books , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that expression of from between his feet , is taken from the common custom of such scribes , to sit at , or between the feet of the prince ; namely , to record and enroll the laws of his kingdom . although the phrase of speech seems to encline to another sense , but about this we will not differ with him . § he next proceeds to the interpretation of the word shilo , which before he applyed unto david ; and to shew the uncertainty and wandrings of all them who reject the true and only intendment of the holy ghost in this expression , he gives us the various opinions of his masters , not knowing , himself what to adhere unto . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; some , he sayes , there are who interpret it from the syriack , as it were as much , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto him , or cujus omnia . but this yields him no advantage . sundry learned men suspect some such sense in the word , or derivation of it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the translation of the lxx . reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seems to have had respect thereunto . but then the messiah is signally denoted , whose the kingdom was ; whom the promises especially respected , and to whom the gathering of the people was to be . some , he adds , derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies the embrio in the womb ; and in allusion hereunto many interpret the word his son ; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second birth , or certain membranes of the womb : and he adds afterwards , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but yet neither can he hence obtain any thing towards his design . wherefore , he proceeds , some expound it of the city shilo , and then they interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as that , the sun cometh ; that is , sets , or goes down , eccles. . that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the end of shilo come ; for so it is written , he rejected the tabernacle at shilo ; and chose david his servant . but it is evident unto all who use the least attention unto these things , how forced , indeed foolish this exposition is : untill shilo come ; that is , untill the city shilo be deserted , or forsaken , or destroyed , so that , untill it comes , signifies , when it shall be no more : the application of that word to the setting of the sun , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the sun goeth down , is clearly from the nature of the thing it self ; and the preceding words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sun riseth , but thence to draw it here to express the destruction of a city ; in which sense it is never used , is a conceit purely rabbinicall . besides , we have shewed already that scepter and law-giver could in no sense be said to abide with judah untill david came ; for before his dayes that tribe had no especial interest in government at all . but this catching at relief from a word , no way suited to contribute the least assistance in the case in hand , is as strong an argument of a desperate sinking cause , which rather than men will foregoe , they will reach after helps from the shaddow of the least twigg that seems to be nigh unto them . i shall not contend with him about what he nextly asserts , namely that this untill ; doth not prove the ceasing of rule and government when the shilo comes . it s enough for us , that it was not to cease before it came , as shall further be manifested in our ensuing explication and vindication of this prophesie . i have only by the way more particularly considered the evasions of this man , who is called amongst the masters of the present judaical profession , the wise , that the reader may know what thoughts to entertain concerning the expositions and objections of others of them , who have not attained that reputation . the subject here spoken of is judah ; and that not as meerly declaring the person of § the fourth son of jacob ; but the tribe and family that sprang , and was to spring from him . so are the whole tribes every where called in scripture by the name of him from whom they sprang ; and that principally from the prophesie and blessing in this chapter , wherein the common stream of patriarchal blessing , hitherto running in one channell , is divided into twelve branches ; each son ▪ of jacob being constituted a distinct spring of benediction unto his posterity . now that the tribe of judah and not his person , but only as from him the whole received its denomination , and as he is included therein is intended in this prophesie , is evident . for ( . ) the things mentioned in this great patriarchal benediction were such , as should befall the posterity of his children , to whom he spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the latter dayes ; or in the end of the dayes , as were all the blessings of them that went before jacob also . now that expression in general signally denotes the times of messsiah , as we shall afterwards declare , and as hath in part already been made manifest . and as it relates in particular unto any of the tribes , it denotes the whole continuance of their times untill that season should be accomplished . so that it cannot be restrained unto the persons of any of them . ( . ) nothing that is spoken of any of the rest of the sons of jacob , belonged unto them personally , no though it had its foundation in their persons , or in an allusion unto their personal actings . thus the dividing of simeon and levi in jacob , and the scattering of them in israel , belonged not unto their persons , though what befell their posterity of that nature , had a special eye unto their personal miscarriage , v. , , . neither was any thing here spoken of judah in any measure fulfilled in his person , who spent his dayes in aegypt , without any pre-eminence among his brethren , or rule with conquest , and terror like a lion over others . it is then the family , tribe , or posterity of judah that by that name is here intended . now this tribe of judah may be considered either absolutely in its self , as it was in § it s separated stations and condition in the wilderness , without the mixture of any not of his posterity , or with respect unto that accession which was afterwards made unto it occasionally from the other tribes . and this was fourfold : first , from the lot of simeon falling within its lot in the first inheritance of the land , josh. . . whence that tribe , though still keeping its distinct genealogie , was reckoned unto judah , and became one people with them . secondly , by the cleaving of the tribe of benjamin , whose lot lay next unto it , and mixed with it in the very city of the kingdom , to the reigning house of david in the fatal division of the people , kings . , , . upon which both those tribes were after called by the name of judah , v. . and the people of both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judaei or jews . thirdly , by the falling off of the tribe of levi , with multitudes of other good men unto it out of all the tribes of israel , upon the idolatries and persecution of jeroboam , chron. . , , , , . verses , by which means that one tribe quickly became more numerous and potent then all the rest . fourthly , by the mixture and addition of those great numbers which out of all the tribes of israel joyned themselves unto them upon their return from babylon , and the restitution of the worship of god amongst them in its proper place . now it is judah with all these accessions that is intended in this prophesie and benediction , yet so , as that in many things , as namely , in the production of the messiah , the natural genuine off-spring of judah was still to have the pre-eminence . § that which is foretold concerning this judah is that it should have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a scepter , and law-giver , or a writer of laws for others observation . that rule , power and government are hereby intended , shall be afterwards evinced . what time this should come to pass , is not limited , only after it did so ; it was not to cease untill the shilo came . the foundation of the execution then of this promise , in the erection of polity and government in that tribe , was not laid untill about six hundred and twenty years after this time . so certain is that which we before observed , that this patriarchal benediction concerned not the persons of his sons , and their then present condition , but that of their posterity in the latter dayes . and this was done , when the kingdom was given to david of the tribe of judah . neither is the kind of government or rule , which should be erected in that tribe , expressed in the words ; only a rule and polity is promised unto it ; or that they should be a people having the principle of rule or government in and among themselves . whilest they continued such , the scepter and scribe departed not from them ; and this they did as with great variety in the outward form of goverment , though the law and polity amongst them were still the same : so not without some intercision of rule untill the time specified was accomplished . and where the law and polity are still the same ; accidental alterations in the modes and manner of governing , make no essential change in the state of the people , or nature of the government . thus the first constitution of rule in that tribe , was in a way of government absolutely monarchical ; this being imprudently managed by rehoboam , lost the ten tribes who would never afterwards submit unto the regal family of judah . it s retrival after an intercision made of it in the babylonish captivity was ducal , or by an honorary president , with a mixture both of aristocracy , and of the power of the p●ople . upon the ceasing of these rulers extraordinarily called , the aristocracy in the san●●●drin prevailed ; whereunto succeeded a mixt monarchy in the hasmonaeans into their power and place , their interest being ruined by intestine divisions , herod by craft and external force intruded himself . neither did his usurpation make any essential change in the rule or polity of the nation ; although in his own person he were a forreigner : for even during the turbulent government of the herodians , with the interposition of the roman arms , the nation with that which constitutes a people , its laws and polity , was still continued though the administration of superiour rule was not alwayes in the hands of jews . in this state things continued amongst them untill the destruction of the common-wealth by vespasian , and of the city and temple by titus ; only as a presage of the departure of scepter and scribe , the power of judgement as to the lives of men was some years before taken from the sanhedrin , john . . § by this fixation of rule in general in judah , we are freed from any concernment in the disputes of learned men , about the precise time of the departure foretold . and indeed if any thing be more intended in this prediction , but only that the tribe of judah should continue in a national political state , with government in its self , it will be utterly impossible to determine exactly and precisely upon the accomplishment of this prophesie . some would fix it on the conquest of jerusalem by pompey , during the time of hircanus , and aristobulus the hasmonaeans ; not many years after which the shilo came ; which small remnant of time as they suppose , impeacheth not the truth of the prediction , for in that action of pompey , cicero declares the nation conquered : orat. pro flacc. victa est , elocata , servata . but if this might suffice for the departure of scepter and scribe , much more might the former conquest by the babylonians do so ; which yet by all mens consent it did not . besides , the nation was left free by pompey unto its own laws and policy , as were many other nations subdued by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sayes appianus , he left some of the conquered nations free to their own rule and laws ; among whom were the jews . some fixed the period in herod an idumaean , a stranger to judah , only a proselyte ; on which account we have many contests managed by baronius , scaliger , casaubon , bulinger , montacue , pericus , a lapide , capellus , scultetus , rivetus , spanhemius , and others innumerable . but granting herod to have been an idumaean , as he was undoubtedly by extract , and that nation not to have been incorporated into judah upon the conquest made of it by hircanus , only that he was in his own person a proselyte , why the scepter should any more depart from judah , because of his reign , then it did in the dayes of the hasmonaeans before him , who were of the tribe of levi , i see no reason . the government and polity of the nation was that of the jews , who ever usurped and enjoyed the place of supream rule . as in the roman empire the rule and government was that of the romans , though philip an arabian , maximinus a thracian , and sundry others forreigners , were emperours amongst them . one would salve the difficulty of the hasmonaeans and herodians by affirming that the supream power of the nation in their dayes was in the sanhedrim ; the greatest number of the persons whereof it was constituted , being alwayes of the tribe of judah , as the talmudists constantly affirm . but neither are we concerned herein . the government as hath been manifested was still in and of the tribe of judah , with the fore-mentioned accessions denominated from it , until the destruction of the country , city and temple by vespasian and titus , which is all that in the prediction is intended . and that was the precise season aimed at , especially if we suppose as rationally we may , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to be repeated , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to respect the last clause of the prediction , and to him the gathering of the nations ; which was accomplished signally before the final ruine of the church and state of the jews according as christ himself foretold , mat. . . now because some fix the departure of the scepter and law-giver unto the removal of § the sanhedrin , it may not be amiss to declare in our passage , what that sanhedrim was , and what the power wherewith it was entrusted , and this briefly , because it is a subject that many learned men have laboured in . the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanedrim or sanhedrim is taken from the greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies the place where the senators meet , the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as in herodian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they assembled not in the accustomed council house , but in the capitoll , the temple of jupiter . but most frequently it is taken for cons●ssus judicum , an assembly of judges . a court made up of many assessors ; whence the areopagum , that is , the court of judges , is so called in aeschines . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an assessor in such a court ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is such an assembly of magistrates or princes , as they call corona considentium , such as the sanhedrim was . and this name of sanhedrim though it be plainly a greek word , a little corrupted as is the manner of the jews in their use of them , is frequently used in the targum of the hagiographa , which places are collected by elias in tishbi . some of the jewish masters would have it to be a word of their own language , whence they invent strange etymologies of it , which are some of them mentioned by buxtorf . lex . tal. coll. . in aruth they would have derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; haters of gifts ; not knowing doubtless that doronoth was a greek , and no hebrew , word . the first appointment of this court , the original of this consessus judicum is recorded , § numb . . . where by gods order , lxx . elders are called and designed to join with moses in the rule of the people , and are instructed with gifts to fit them for that purpose . the continuance of this with the institution of other courts depending thereon is enjoyned the people , deut. . some say the first lxx . were of them who had been officers over the people in aegypt , and had suffered for them ; whom thou knowest to be the elders of the people and officers over them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the new testament , elders and elders of the people . others think these had been elders and officers of the people , before in criminal and civil causes ; but now were absolutely joyned with moses in all . these with him made up lxxi . which was the constant number afterwards . the principal things recorded concerning this court of elders , or judges ; are § ( first , ) their orders , namely , that there was one that alwayes presided amongst them , whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prince , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the excellent , who supplied the place of moses . and on his right hand sate he , whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the father of the house of judgement , or consistory , who gathered the suffrages of the assessors . by whom stood two scribes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , scribes of judgements , one on the right hand of the prince , the other on his left ; one whereof wrote down the sentences of them who condemned , the other them who absolved the persons that were to be judged . there belonged also to the courts two cryers , and two who received the alms that was given by them who were absolved . before them at some distance sate these wise men , out of whom the number of the sanhedrim when any dyed , or were removed , was to be supplied . secondly , the place of their meeting ; which usually and ordinarily was at jerusalem , § 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a chamber of hewed stones , where the judges are sometimes called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wise men of the stone chamber . although it may be , no more is intended in that expression but that it was a magnifick stately place , or building , such as usually are made of stones hewed and carved . and they tell us that this place was built nigh the temple , part of it being on the holy ground , and part on that which was prophane and common . whence also it had two doors , one on the sacred side , by which the prince and the assessors entered , the other on the prophane , by which criminal persons were brought in before them by their officers . so talmud in joma . and this some take to be the place where our lord christ was judged , john . . they sate down in the judgement seat in the place that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the place built and raised up with hewed or squared stones . for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie meerly the pavement , as we translate it , or the floor of the place , the apostle manifests by adding that in the hebrew it is called ga●batha , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the hebrew ; for although the word have a syriack termination according to the corrupt pronuntiation of the hebrew in those dayes among the people , yet the original of it is hebrew ; and the syriack renders it here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and reads not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , now this signifies an high-place , or a place built up on all sides and exalted , such as the roman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or judgement seats were placed in . but this might be an alike place to the other ; for i much question whether the roman governour sate in judgement in the meeting place of the sanhedrim . § thirdly , the jews treat much of the qualification of the persons , who were to be of the number of the assessors of this court. for first , they were to be of the priests , levites , or nobles of israel ; that is principal men in the common-wealth : yet none were admitted into their number meerly on the account of their dignity or offices ; not the king , not the high priest , unless they were chosen with respect unto their other qualifications . for they , secondly , were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men of stature , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men of countenance , or good appearance to keep up , as they say , a reverence unto their office : and they were also to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men of wisdom , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of age , according to the first institution ; and this carried the common appellation , elders of the people . they add in dine m●moneth , that they were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men skilled in the art of incantations and charms to find out such practices ; which the talmudist thought good to add , to countenance themselves , many of whom were professed magicians . and lastly , they were to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 skilled in lxx . tongues , that they might not need an interpreter ; but fewer i suppose served their turn . they treat also in generall that they ought to be men fearing god , hating covetousness , stout and couragious to oppose kings and tyrants if need were . from this number they exclude expresly persons over old , deform'd , and eunuchs whom they conclude to be cruel and unmerciful , as claudian doth , adde quod eunuchus nulla pietate movetur nec generi natisve cavet , clementia cunctis in similes , animosque ligant consortia damni . mercy from eunuchs is remov'd away , no care of race or children doth them sway ; this only renders men compassionate , when misery is known their common fate . § the power of this court was great , yea , supream many times in all things among the people ; and at all times in most things of concernment . all great persons and weighty causes were judged by them . when a whole tribe offended , or an high priest , or a king of the house of david , by these were their causes heard and determined . they had power also to determine about lawful war. they had two sorts of war , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , commanded war. such they esteemed war against the nations of canaan , against amaleck , against any nation that oppressed israel in their own land ; and this kind of war , the king at any time of his own accord might engage in . and they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , war permitted only ; as war for security and enlargement of territories , which could not be engaged in at any time , but by consent , and upon the judgement of this court. the enlargement of the city of jerusalem , the reparation of the temple , and the constitutions of courts of judicature in other cities , belonged also unto them . in a word they were to judge in all hard cases upon the law of god. this sentence extended to life and death ; which last they had power to inflict § four wayes ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , four deaths , ( four kinds of death ) were committed to the house of judgement , to stone , to burn , to slay with the sword , and to strangle . these were they who in the dayes of the restauration of the church by ezra , who by reason of the excellency of the persons ( many of them being prophets , and men divinely inspired ) are usually called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the men of the great congregation . and the power of this court was continued , though not without some interruption and restraint unto the time of the last destruction of the city by titus . besides this greater court , they had also two lesser in other places ; one of the twenty § three assessors , which might be erected in any city or town where there was an hundred and twenty families or more , but not less , and these also had power over all causes criminal and civil which happened within the precincts of their jurisdiction , and over all punishments unto death it self . hilary on the second psalm tells us , that , erat a mose ante institutum in omni synagoga lxx . esse doctores . moses had appointed that in every synagogue there should be lxx teachers . he well calls them teachers because that was part of their duty , to teach and make known the law of god in justice and judgement ; and he adds , cujus doctrinae dominus in evangeliis meminit dicens . whose teaching our lord mentions in the gospel saying , the scribes and pharisees sit in moses chair . so referring the direction there given by our saviour to the judicial determinations of these judges , and not to their ordinary teachings or sermons to the people . but herein his mistake is evident , that he supposeth the number of seventy to have belonged to every synagogue which was peculiar to the great court before described . for besides this judicature of twenty three in the greater towns , there were also in the lesser towns appointed a court of three ass●ssors , who might judge and determine in many cases ; about money , debts and contracts , but had nothing to do in transgressions that were capital . in this courts judging and determining according to the law of moses , consisted the § rule and polity of the nation ; and it is evident that they were continued amongst them untill the coming of the shilo . for themselves constantly averr that the power of judging capital●y , was taken from the sanhedrim about forty years before the destruction of the second temple ; though i suppose it will be found , that their power was rather occasionally sometimes suspended by the romans , then absolutely taken away untill the finall destruction of the city . unto this judah , that we may return , upon the grant and during the continuance § of this scepter and law-writer , it is promised that the shiloh should come ; that is the messiah , and that unto him shall be the gathering of the people . so was the promise unto abraham , namely that in his seed , all people , or all nations of the earth should be blessed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shilo is a word used only in this place ; and it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shalah , to prosper , or save . so that the most probable denotation of the word is a prosperer , a deliverer , a saviour , as we shall afterwards more fully manifest . the promise of the continuance of scepter and law-writer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , untill this shilo should be come . the jews , as was intimated before , lay a double exception to the sense and interpretation § which we give of the particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill . first , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies for ever : so that the meaning of the words is , that the scepter and law-writer shall not depart from judah for ever . the reason whereof is given in the next words , because the shilo shall come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being often causal . but though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may sometimes signifie as much as for ever , though mostly it doth but adhu● , yet , or , as yet ; yet it doth not , nor can so , when it is joyned as here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which limits the duration intimated by the subject matter treated on , and sense of the ensuing words that they have respect unto . they except again , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is burthened with the accent jethib , which distinguisheth the sense , and puts a stop upon it . but this they can give no instance in the confirmation of , especially when it hath athnac immediately preceding it , as in this place it hath . besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , scepter and law-writer are long since actually departed from judah , and in their judgement the shilo not yet come ; which perfectly destroyes the verity of the prediction . having taken this brief view of the words , we may draw our argument from them , § which is this . the messiah according to this prediction , must come while the rule and government of judah was continued , or before it was utterly removed or taken away ; but they are long since departed , and taken away . they have been so at least ever since the destruction of the nation , city and temple by titus . and therefore the messiah is long since come , which was proposed unto confirmation . to manifest the uncontrollable evidence of this testimony and our argument from it : there is no more necessary but that we demonstrate ; first , that by scepter and law-writer , rule and government are intended . secondly , that the promised shilo is the messiah . thirdly , that all rule and national polity was utterly long since taken away from judah , even in the destruction of the city and temple . now the proof of the two former , we shall take first , from the text and context . secondly , from the confession of the antient jews themselves . the last being matter of fact , must be evinced from story ; and the state of things in the world from those dayes , whereon there will be no rising up against this testimony by any thing but that pertinacious obstinacy which the jews are judicially given up unto . § the first thing proposed , namely that by scepter and law-giver , rule and government are intended is evident , not only from the words themselves , which are plain and expressive , but from the context also ; neither was it ever denyed by any of the jews untill they found themselves necessitated thereunto by their corrupt interest . amongst other things , the dying patriarch foretelling the erection of a rule and government amongst his posterity , whereas it might have been expected that of course it should have been fixed in reuben his first born , according to the line of its descent from the foundation of the world , he deprives him of it , v. . though he was in the ordinary course of nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the excellency of his dignity , and the excellency of his strength , v. . yet saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt not excell ; not preserve that excellency in thy posterity ; nor have the pre-eminence of rule , for the reason which he there expresseth . in like manner he passeth by the next in order , simeon and levi , taking from them all expectation of that priviledge , by foretelling that they should be divided in jacob , and scattered in israel , v. . coming to judah there he fixeth the seat of rule , v. . judah , thou art he whom thy brethren shall praise , alluding unto his name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; thou shalt be exalted unto that rule amongst them , from the right whereunto the others fell by their transgression . and this rule , saith he , shall consist as all prosperous dominion doth in two things . first , in the regular obedience of those who de jure are subject unto it , thy fathers children shall bow down before thee ; thou shalt have the authority among , and over the rest of my posterity . secondly , in the conquest of the enemies and adversaries of the dominion it self ; thy hand shall be in the neck of thine enemies ; as a lions whelp thou art gone up from the prey ; whereunto the words insisted on are subjoyned ; the scepter shall not depart ; that is the scepter of rule amongst thy brethren , and prevalency against thine enemies , however it may be weakened or interrupted , shall not utterly depart or be removed untill the shilo come . the context is clear and perspicuous : the jews only as we shall see cavill at words and syllables ; the reason of the scripture , and the coherence of the context , they take no notice of . § secondly , the targumists have with one consent given us the same account of the sense and importance of these words ; and some of them are acknowledged by the jews in shebet jehuda to have been composed by divine inspiration , or assistance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they express it in their talmuds . thus onkelos the best of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ruler , lord , or prince , he that hath dominion , shall not be taken from the house of judah . and jonathan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , kings and rulers shall not cease from the house of judah . the same words are used by that called of jerusalem . the authority of these paraphrases among the jews is such , as that they dare not openly recede from them . and therefore manasse in his conciliator , where he endeavours to enervate this testimony , passeth over these targums in silence , as having nothing to oppose to their authority , which is a sufficient evidence , that he saw the desperateness of the cause wherein he was engaged . solomon and bechai acknowledge rule and dominion to be intended in the words , but according to the latter they are not to be erected untill the coming of the messiah , which is no less expresly contrary to the targum , then to the text it self , affirming plainly , that then it was to end , and not begin . add hereunto , further to manifest the consent of the antient jews unto this sense of the words , that in their talmuds they affirm the law-giver here mentioned to be the sanhedrim whose power continued in judah , untill the shilo came , whereof we have spoken before . § unto these reasons and testimonies we may subjoyn the use of the words themselves . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is originally and properly a rod , or staff ; all other significations of it are metaphoricall . among them the principall is that of scepter , an ensign of rule and government . nor is it absolutely used in any other sense , in that very frequently ; psalm . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a scepter of uprightness is the scepter of thy kingdom , numb . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a scepter shall arise out of israel ; that is , a prince or a ruler ; targum ; christ shall rule out of israel . and this sense of the words is made more evident by its conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a law-giver ; he that prescribes and writes laws with authority to be observed . deut. . . in a portion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the law-giver hidden , that is moses ; the great scribe saith the targum : for as they suppose , the sepulchre of moses was in the lot of gad. mechokek saith aben ezra ; that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great president or ruler . psal. . . judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my law-giver ; with allusion to this prediction of jacob. isa. . . the lord is our judge , the lord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our law-giver . these two words then in conjunction , do absolutely denote rule and dominion . the latter masters of the jews to avoid the force of this testimony , have coined § a new signification for these words : shebet , they say is only a rod of correction , and mechokek any scribe or teacher which they would refer to the rabbins , they have had in every generation . some of them by shebet understand a staff of supportment , which they were to enjoy in the middest of their troubles ; so i remember manasse ben israel not long since made it one of his reasons for their admission into england , that therein this prophesie might receive somewhat of accomplishment , by this countenance and encouragement in this land. but the most of them adhere to the former sense of the words . so they call the story of their calamities and sufferings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the rod of judah . but this evasion is plainly and fully obviated in the former opening of the words , and confirmation of their genuine importance : for , ( . ) it is openly contrary to the whole context and scope of the place . ( . ) to the meaning and constant use of the words themselves , especially as conjoined . ( . ) to the targums , and all old translations . ( . ) to the talmud , and all their own antient masters . ( . ) to the truth of the story ; judah having been long in a most flourishing and prosperous condition , without any such signal calamity as that , which ▪ they would intimate to be intended in the words ; namely such as for sixteen hundred years they have now undergone . ( . ) the supportment they have had , hath not been national , nor afforded to judah as a tribe , or people , but hath consisted meerly in the greatness and wealth of a few individual persons scattered up and down the world , neither themselves , nor any else , knowing unto what tribe they did belong . and ( . ) this hath been in things no way relating to the worship of god , or their church-state , or their spiritual good . ( . ) their scribes were not formerly of the tribe of judah , and their latter rabbins wholly of an uncertain extraction ; so that this pretence proves nothing , but the misery of their present state and condition , wherein they seek a refuge for their infidelity , in vanity and falshood . our second enquiry is concerning the subject of the promise under consideration , § which is the shilo ; whereby we say the promised seed is intended . about the derivation and precise significations of the word , we have no need to contend . most learned men look upon it as derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be quiet , safe , happy , prosperous , whence also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal. . safety , peace , prosperity , abundance . hence shilo sayes mercer , sonat tranquillum , prosperum , pacatum , felicem , augustum , victorem , cui omnia prospere succedunt ; signifies one , quiet , prosperous , peaceable , happy , honourable , a conqueror , to whom all things succeed well and happily . to this etymologie of the word , agrees galatinus , fagius , melancthon , pagninus , prusius , schindler , buxtorfius , armama , and generally all the most learned in the hebrew tongue . the vulgar latin , rendring the words qui mittendus est , who is to be sent , as if it were from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , corrupts the sense , and gives advantage to the jews to pervert the words , as both raymandus and galatinus observe . neither is there any thing nearer the truth in the derivation of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so making it as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quae ei , which to him ; whereunto yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the greeks , the first mentioned by eusebius , the latter in the present copies , both by justin martyr , do relate or allude . others suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to signifie a son , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which denotes the after birth ; or membrane wherein the child is wrapt in the womb. thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shilo should be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his son ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is not unusual , saith kimchi . but galatinus supposeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be a foeminine affix , denoting that the messiah was to be the seed of the woman , or to be born of a virgin. neither is his conjecture absolutely to be rejected : although mercer pronounce it to be against the rule of grammar ; for we know they hold not alwayes in things mysterious . he that would be further satisfied about the importance of the word , may consult reymandus , porchetus and galatinus in their discourses against the jews on this subject ; kimchi , pagnin , mercer , schindler , philip ab aquino , and buxtorf in their lexicons ; munst●r , fagius , drusius , grotius in their annotations on the text ; helvicus , rivet , episcopius , boetius , hornebecke in their discourses from it . the weight of our argument lyes not in the precise signification of the word : the messiah it is who is intended in that expression . § for first , this is manifest from the context and words themselves . the promise of the messiah was the foundation of that nation and people ; the reason of the call of abraham , and of the erection of a kingdom and a state in his posterity . this we have elsewhere demonstrated . this promise concerning him , and covenant in him , was alwayes the chief matter and head of the patriarchal benedictions , when they blessed their children and posterity . now unless we grant him to be intended in this expression , there is no mention of him at all in this prophetical eulogie of jacob. besides , his posterity being now to be distributed into twelve distinct tribes or families , and each of them having this peculiar blessing appropriated unto him , wherein it is certain and confessed by all the jews , that this priviledge of bringing forth the messiah was henceforth impaled unto judah . it must be done in this place , or there is no footstep of it in the scripture . and it is very strange that jacob , in reckoning up the priviledges and advantages of judah above his brethren , should omit the chief of them , from whence all the rest did flow . and the very tenour of the words manifest this intention ; fixing on that which was the fountain and end of all blessing in the promised seed , he passeth over his elder children , and determines it on judah with the continuance of rule to the coming thereof . § secondly , that which in the text is affirmed concerning this shilo , makes it yet more evident , who it was that is intended , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to him the gathering of the people . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the expectation of the nations ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to expect or look for : so the vulgar , expectatio gentium . onkelos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and him shall the people obey , or to him they shall hearken . ben vzziel ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of him the people shall faint ; that is , ●ease their opposition , and submit unto him . targum hierusal . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and to him shall all the kingdoms of the earth be subject : all to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in construction from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hear , attend , obey . the word is but once more used in the scripture , prov. . . where it is rendered doctrine , or teaching given out with authority , and therefore to be obeyed . so that primarily it may seem to denote obedience unto doctrines ; which because men gather themselves together to attend unto it , it signifies also that gathering together ; and so is rendered by rashi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gathering together , collection , or congregating . and also is it by others , who seem to look on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as its root , which signifies to gather and collect as well as to hope , expect , and look after . that which in all these interpretations is aimed at , wherein they all agree , is one and the same thing , namely . that the gentiles , people , heathen , should be called and gathered unto the shilo , should hear his doctrine , obey his law , and be made subject unto him . now as this was eminently contained in the great fundamental promise concerning the messiah made to abraham , namely , that in him all the nations of the earth should be blessed : so there is not any description of him in the following prophets more eminet then this , that unto him the gathering of the people should be , which in many places is made the characteristical note of his person and kingdom . hence some of the jews themselves interpret this place , as rabbi solomon by that of isaiah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to him shall gentiles seek ; and that of chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the isles shall wait for his law. the sense also of the words given by the lxx . and that vulgar , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expectatio gentium , have good countenance given unto it , in other places of scripture . for as he is called , hag. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the desire of all nations , that which they desire and expect ; so speaking of himself , isa. . . he sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the isles , the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the gentiles shall wait for me , or expect me . now he to whom the gentiles shall seek , whose doctrine they shall learn , whose law , they shall obey , to whom they shall be subject , in whom they shall be blessed , and to whom they shall be gathered , for all these ends , and purposes , is the true and only messiah , and this is the shilo here mentioned . § we have the concurring assent of all the targums unto this application of the word shilo . ben ●v ; zziel ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vntill the time wherein the king messiah shall come . the same are the words in that of jerusalem ; both of them as we saw before interpreting the next words also of the messiah . and onkelos to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vntill the messiah shall come whose is the kingdom . now after the scripture it self , there is no greater evidence of the persuasion of the old church of the jews then what is found in the consent of these targums ; and of how little validity the exception of the modern jews are against their authority , is known to all . and we have also the concession of their talmuds , and most learned masters , fully § consenting in this cause . so in the talmud . hierusul . in chelek● . the world , say they , is created for the messiah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and what is his name , in the house of rabbi shilo , they said , his name is shilo , as it is written , untill shilo come . and in bereshith rabba , on this place of genesis , the scepter shall not depart from judah untill shilo come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; this is messiah the son of david , who shall come to rule the kingdoms with a scepter ; as psalm . and in beresh . rebanna ; until the shilo come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for it shall come to pass , that the nations of the world shall bring their gifts unto messiah the son of david . and kimchi in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shilo is interpreted his son , and it is a prophecy of the messiah ; and innumerable other testimonies , from them to the same purpose may be produced . yea , this sense is so common among them , and so known to have been the sense of the antient church , that the wisest among them turn every stone to retain this interpretation of the words , and yet to avoid the force of the testimony insisted on from them . this then we have from this testimony obtained , namely , that the political rule , § and national government should not absolutely and irrecoverably be removed and taken away from the tribe of judah untill the promised seed should be exhibited , untill the messiah should come . it remaineth that we also evidence that all rule , government and polity is long since taken away from , and ceased in judah , and that for many generations there hath been no such thing as a tribe of judah in any national or political condition or constitution in the world . and had we not here to do with men obstinate and impudent , there would need very few words in this matter . but they must have that proved unto them , which all the world sees and knows , and takes care to make good , and which themselves , as occasion serves confess and bewail . is it not known to all the world , that for these sixteen hundred years last past , they have been scattered over the face of the earth , leading a precarious life , under the power of kings , princes , common-wealths , as their several lots in their dispersion have fallen ; sine deo , sine homine rege , cast out of gods especial care , they wander up and down without law , government , or authority of their own or amongst themselves . and this , as i said , themselves also confess , as they have occasion . to this purpose see kimchi on hosea . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and these are the dayes of captivity , wherein we are at this day , for we have neither king nor priest of israel : but we are in the power of the gentiles , and under the power of their kings and princes , doth this man think that scepter and law-giver are departed from judah or no ? and the targum of jonathan on that place is considerable : for , saith he , the children of israel shall abide many dayes without a king of the house of david , and without a ruler in israel ; afterwards the children of israel shall repent , and seek the worship of the lord their god , and shall obey the messiah the son of david the king. so also are the words of abarbinel on isa. . he tells us , that in their captivity and banishment part of their misery is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that in israel there is neither kingdom , nor rule , nor scepter of judgement : that is , plainly , scepter and law-giver are departed . and therefore if there be any truth in this prophesie , the messiah is long since come . in like manner maimonides ; from the time that we have left our own land we have no power of making laws ; and they jointly confess in the talmud . tract . saned . that sometime before the destruction of the temple , all power of judging both as unto life and death , and as unto pecuniary punishments , was taken from them . so that if there be a certainty in any thing in this world , it is certain that scepter and law-giver are long since departed from judah . there are not many things wherein the present jews do more betray the desperateness § of their cause , then in their endeavour to obscure this open and known truth in matter of fact . that which they principally insist upon , is a story out of the itinerary of benjamin tudelensis . this benjamin was a jew , who about . years ago passed out of europe into the eastern parts of the world in a disquisition of his countrey-men , and their state and condition whereof he hath given an account in his itinerary , after the manner of vulgar travellers . among other things which he relates , fide rabbinica , he tells us of a jew that hath , or then had , a principality at bagdat , whom his countreymen called the son of david , there being a thousand of them living there all in subjection unto him . this honour was allowed him by the caliph , who in those dayes ruled there ; so that when he passeth in the streets they cry before him , make way for the son of david . fagius long since returned a proper answer to this story in a proverb of their own ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that hath a mind to lye , let him place his witnesses at distance enough . when benjamin passed over those eastern parts of the world , they were greatly unknown to europaeans , and he had thence advantage to feign what he pleased for the reputation of his nation , which he was not wanting to the improvement of . time hath now brought truth to light . the people of europe , especially the english and hollanders have some while since discovered the state of things in those parts , and can hear no tidings of benjamins principality , nor his son of david ; nor could the jews ever since get any one to confirm his relation . besides , if all that he averrs should be granted to be true , as in the main , it is undoubtedly false , what would it amount unto as to the matter in hand : is this the scepter and law-giver promised unto judah as the great priviledge above his brethren ? it seems an obscure unknown person in bagdat in captivity , by the permission of a tyrant whose slave and vassal he is , hath a pre-eminence among a thousand jews , all slaves to the same tyrant . and this is all they pretend unto in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the forty second story , where they give us an account of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prince , or head of the captivity , as they would have him esteemed . a rich jew they would make him to be , chosen unto a presidentship , by the heads or rectors of the schools of bagdat , sora , and pombeditha ; and they confess , that for many ages they have chosen no such president , because the saracens killed the last that was so chosen . is this i say the continuance of the tribe and scepter of judah ? judah must be a nation , a people in a political sense and state , dwelling in his own land , and have rule and dominion exercised therein according to its own law , or the scepter and law-giver are departed from it ; and this they evidently are sixteen hundred years ago , and therefore the shilo , the promised messiah is long since come ; which is the truth whose confirmation from this testimony was intended . exercitatio xiii . other testimonies proving the messiah to be come . hagg. , , , , , , , . mal. . , . state of the people at the building of the second temple . in the dayes of darius hystaspes , not nothus . the house treated of by haggai the second house . proved against abarbinel . the glory promised to this house . brief summary of the glory of solomons temple . it s projection ; magnificence . treasure spent about it . number of workmen employed in it . ornaments . worship . second temple compared with it . pretensions of the rabbins about its greatness , and duration ; removed . what was the glory promised to the second house . opinion of the jews . the promise of it not conditional . the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text. evasions of abarbinel , kimchi and aben ezra examined . their opinion of the glory promised to the second house . of the greatness of it . things wanting in it by their own confession . the glory of this house not in the dayes of the hasmonaeans , or herodians . not in its continuance . circumstances proving the true messiah to be the glory . anomalous construction of the words removed . mal. . . explained . confession of the antient jews . wee shall now proceed to other testimonies of the same evidence and importance § with the foregoing . the end of calling and separating the people of the jews , from the rest of the world , the forming of them into a nation , and the setting up of a political state and rule amongst them , being solely , as we have declared , to bring forth the promised messiah by them , and to shaddow out his spiritual kingdom : it was necessary that he should come before their utter desolation , and final rejection from that state and condition , which also he did according to the promise and prediction before insisted on and explained . the same was the end of their ecclesiastical , or church-state , with all the religious worship that was instituted therein . whilest that also therefore continued and was accepted of god in the place of his own appointment , he was to be brought forth and to accomplish his work in the world . this also in sundry places of the old testament is foretold , one or two of the most eminent of them we shall consider , and manifest from them , that the true messiah is long since come , and exhibited unto the world , according to the promise given of old to that purpose . the first we shall fix upon , is that of haggai , chap. . v. , , , , , . whereunto we shall add mal. . . the words of the former place are , who is left among you , that saw this house in her first glory , and how do you see it now ? is it not in your eyes in comparison of it as nothing ? thus saith the lord of hosts , yet once it is a little while , and i will shake the heavens and the earth , and the sea ; and the dry land , and i will shake all nations , and the desire of all nations shall come : and i will fill this house with glory , saith the lord of hosts . the silver is mine , and the gold is mine , saith the lord of hosts , and the glory of this latter house , shall be greater then the former , saith the lord of hosts : and in this place will i give peace , saith the lord of hosts . those of the latter are , behold , i will send my messenger , and he shall prepare the way before me , and the lord whom i seek shall suddenly come to his temple , even the messenger of the covenant , whom ye delight in , behold he shall come , saith the lord of hosts . both to the same purpose . the occasion of the former words must be enquired after , from the story of § those times in ezra , and the whole discourse of the prophet in that place . the people returning from their captivity with zerubbabel in the dayes of cyrus had laid the foundation of the temple ; but having begun their work , great opposition was made against it , and great discouragements they met withall , as it will fall out with all men that engage in the work of god in any generation . the kings of persia who first encouraged them unto this work , and countenanced them in it , ezra . , , . being possessed with false reports and slanders , as is usual also in such cases ; at first began to withdraw their assistance , as it should seem in the dayes of cyrus himself , ezra . . and at length expresly forbad their proceedings , causing the whole work to cease by force and power . v. . besides this outward opposition , they were moreover greatly discouraged by their own poverty and disability for the carrying on their designed work in any measure , so as to answer the beauty and glory of their former house builded by solomon . hence the elders of the people who had seen the former house in its glory , wept with a loud voice when they saw the foundations of this laid , ezra . , . as fore-seeing how much the splendor and beauty of their worship would be ecclipsed and impaired : for as the measures of the fabrick it self assigned unto it by cyrus , ezra . . . did no way answer solomons structure , so for the ornaments of it wherein its magnificence did principally consist ; they had no means or ability to make any provision of them . being therefore thus hindered , and discouraged , the work ceased wholly from the end of cyrus reign , unto the second year of darius hystiages . for there is no reason to suppose that this intercision of the work continued unto the reign of darius nothus : between the first year of the whole empire of cyrus , to the second of darius nothus ; there were no less then a hundred years as we shall afterwards declare . now it is evident in ezra , that zerubbabel and joshuah , who began the work in the reign of cyrus , were alive , and carried it on in the dayes of darius . and it is scarcely credible , that they who it may be were none of the youngest men , when they first returned unto jerusalem , should live there an hundred years , and then return unto the work again . outward force and opposition then they were delivered from , in the second year of darius hystiages . but their discouragements from their poverty and disability still continued . this the prophet intimates , v. . who is there left among you , who saw this house in its first glory , and what do you now see it ? is it not as nothing in your eyes ? there is no necessity of reading the words with a supposition ; as scaliger contends , if there were any amongst you who had seen . for it is much more likely , that some who had seen the former house of solomon , and wept at the laying of the foundation of this in the dayes of cyrus , should now see the carrying of it on in the second year of darius hystiages , that is about ten or twelve years after , then that those who began the work in the reign of cyrus , should live to perfect it in the second year of darius nothus an hundred years after . however it is evident that the old discouragement was still pressing upon them . the former house was glorious and magnificent , famous and renowned in the world : and full of comfort unto them , from the visible pledges of the presence of god that were therein . to remove this discouragement , and to support them under it , the lord by this prophet makes them a promise , that whatever the streightness and poverty of the house were which they undertook to build : however short it came of the glory of that of old , yet from what he himself would do , he would render that house far more glorious then the former ; namely , by doing that in it , for which both it and the former were instituted and erected . saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the glory of this latter house , shall be great above that of the former . to clear our argument intended from these words we must consider ( . ) what was this latter house we spoke of : ( . ) wherein the glory of it did consist . § first , we are to enquire what house it is whereof the prophet speaks , now this is most evident in the context . this house , saith he , v. . that your eyes look upon , and which you so much despise in comparison of the former . and v. . i will fill , saith the lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this house which you are now finishing , with glory . and v. . it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this latter house . the prophet doth as it were , point to it with his finger . this house that you and i are looking upon , this house which is so contemptible in your eyes , in comparison with that of solomon which you have either seen or read of , this house shall be filled with glory . it is true , this temple was three hundred years after re-edified by herod in the eighteenth year of his reign ; which yet hindered not , but that it was still the same temple . for this first structure was never destroyed , nor the materials of it at once taken down . but notwithstanding the reparation of it by herod , it still continued the one and the same house , though much enlarged and beautified by him . and therefore the jews in the dayes of our saviour , overlooked as it were the re-edification of the temple by herod , and affirm , that that house which then stood , was forty six years in building , john . . as they supposed it to have been upon the first return from captivity ; when the whole work and building of herod was finished within the space of eight years . the targum also of jonathan , aben ezra , and kimchi and others interpret the words of that house which was then building by zerubbabel and joshua , nor do any of the antient jews dissent . abarbinel one of their great masters , and chief among them who invent pretences § to their impenitences and unbelief , in his comment on this place , after he hath endeavoured his utmost against the interpretations of the christians , and made use of the reasonings of former expositors , to apply the whole prophecy unto the second house , at least as it was restored by herod , at length refers all that is spoken of the house here , unto a third temple prophesied as he fancieth , by ezekiel , to be built in the dayes of the m●ssiah ; because he saw , that if the second house was intended , it would be hard to avoid the coming of the messiah , whilest that house stood and continued . but we need not insist long in the removall of this fond imagination . for ( . ) it is contrary to express re-doubled affirmations in the text before insisted on . ( . ) to the whole design of the context and prophecy , which is expresly to encourage the jews unto the building of that house , which seemed so contemptible in the eyes of some of them . ( . ) to the repetition of this prophecy , mal. . . where the second temple is evidently expressed . ( . ) to the prophecy of ezekiel , wherein a spiritual and not a material temple is delineated , as we shall elsewhere demonstrate . ( . ) to the time assigned to the glorifying of the house spoken of ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet a little while , which in no sense can be applyed unto a temple to be built longer afterwards then that nation had been a people . from the call of abraham , to the giving of this promise , there had passed about fourteen hundred and ten years ; and it is now above two thousand years since this prophecy ; which in what sense it can be called , a little while is hard to imagine . this then is the sense that abarbinel would put on these words , it is yet a little while , and i will fill this house with glory ; that is , a very great while hence , longer hence then you have been a people in the world ; i will cause another house to be built . ( . ) to the targum , and all the antient masters among the jews themselves . ( . ) to its self , for it is by his own confession promised , that the messiah should come to the temple , that is promised to be filled with glory : but the other third temple that he fancies , is as he said , to be built by himself ; so as he cannot be said to come unto it . so that this evasion will not yield the least relief to their obstinacy and unbelief . it is evidently the second temple built by zerubbabel , whose glory is here foretold . the glory promised unto this house , is nextly to be considered . this is expressed § absolutely , v. . i will fill this house with glory : and comparatively , with reference unto the temple of solomon , which some of them had seen , v. . the glory of this latter house , shall be greater then of the former . to understand aright this promise , we must reflect a little upon the glory of the first house , which the glory of this second was to excell . it would not answer our present design , to digress unto a particular description of solomon's temple : it is also done by others with great judgement , diligence , and accuracy . i shall therefore only give a brief account of some of the heads of its excellency , which our present argument doth require . first then , it was very glorious its principal architect , which was god himself . § he contrived the whole fabrick , and disposed of all the parts of it , in their order . for when david delivered unto solomon the pattern of the house , and the whole worship of it , he tells him , all these things the lord made me understand in writing , by his hand upon me , even all the work of this pattern , chron. chap. . . god gave him the whole in writing ; that is , divinely and immediately inspired him by his holy spirit to set down the frame of the house , and all the concernments of it , according to his own appointment and disposal . this rendered the house glorious , as answering the wisdom of him by whom it was contrived . and herein it had the advantage above all the fabricks that ever was on the earth ; and in particular , the second temple , whose builders had no such idea of their work given them by inspiration . secondly , it was glorious in the greatness , state , and magnificence of the fabrick § it self . such a building it was as was never paralelled in the world ; which sundry considerations will make evident unto us ; as , first , the design of solomon , the wisest and richest king that ever was in this world , in the building of it . when he undertook the work , and sent to hyram king of tyre for his assistance , he tells him , that the house which he was to build was to be great , because their god was great above all gods , chron. . . nay , saith he , the house which i am about to build , shall be wonderfull and great . no doubt , but he designed the structure magnificent to the utmost , that his wisdom and wealth would extend unto . and what shall he do that comes after the king ? what shall any of the sons of men think to contrive and erect , to enlarge that in glory , wherein solomon laid out his utmost . there can doubtless be no greater fondness , then to imagine that it could in any measure be equalled by what was done afterwards by zerubbabel , or herod . § secondly , the vast and unspeakable summs of treasure which were expended in the building and adorning of it . i know there is some difference among learned men , about reducing the hebrew signatures of moneys unto our pres●nt account . but let the estimate be as low , as by any can reasonably be imagined , setting aside what solomon expended of his own rev●nue and getting ; the provision left by david towards the work , of an hundred thousand talents of gold , and a thousand thousand talents of silver ; besides brass and iron without weight , with timber and stone , chron. . . doth far exceed all the treasures that the greatest part , if not all the kings of the earth , are at this day possessed of . for on the ordinary computation and ballance of coyns , the gold amounted to . l. and the silver unto . l. besides what was dedicated by his princes , and out of his peculiar treasure . he that would be satisfied , what immense summs of his own solomon added to all this , may consult villalpandus on this subject . and what might be the product of this expense , wisely managed , is not easie to be conceived . it seems to me , that the whole revenue of herod was scarce able to find bread for solomons workmen ; so unlikely is it , that his fabrick should be equal unto that other . it was surely a glorious house that all this charge was expended about . § thirdly , it appears farther from the number of workmen employed in the structure . we need not greaten this number out of conjectures with villalpandus , who reckons above four hundred thousand ; seeing there is evident mention in the scripture of an hundred and fourscoure and three thousand and six hundred . besides the tyrians that were hired , who by their wages seem also to have been a great number , chron. . . that is , there was an hundred and fifty three thousand and six hundred strangers of the posterity of the canaanites ; chron. . , . and thirty thousand israelites , kings . . neither was all this multitude engaged in this work for a few dayes or moneths , but full seven years , kings . . and therein , as josephus observes , the speed of the work was almost as admirable as its magnificence . and what a glorious structure might be raised by such numbers of men , in such a space of time , when nothing was wanting unto them , which by the immense treasures before mentioned , could be procured , may easily be conceived . it doth not appear that the whole number of the people , rich and poor , who were gathered together under zerubbabel after the return from the captivity , did equal the numbers of solomons builders ; so that they were not like to erect a fabrick , answerable unto what he effected : nor can it be imagined , that herod employed so many in the whole work , as solomon had to oversee his labourers . § we may add hereunto , what is recorded concerning the adorning of this house : not to mention the pillars of brass with their chapiters , whose magnificence was wonderful , and workmanship inimitable ; the molten sea , with the oxen , and the like ornaments innumerable . if we do but consider , that the whole house , upon the vaulting and coiling with cedar , was overlaid with pure beaten gold , how glorious must it need be rendred to the thoughts of every man , who remembers the greatness of the structure . in especiall those vtensils of the sanctuary , the ark , oracle , mercy-seat , and cherubims that represented the presence of god , what tongue can represent their beauty and glory ? in the second house there was little of all these ; and for the things of most cost and charge nothing at all . nor did the riches of this house consist only in the solid parts of the fabrick , but in those vast treasures of silver and gold with other precious things , which being dedicated to the service of god , were laid up therein ; for besides what was consecrated by himself and his princes , solomon brought in all the things which david his father had dedicated , chron. . v. . and put them them among the treasures of the house of god. and although i do not think with some , that the whole summs of money before mentioned , were herein included , because it was dedicated by david ; for so also was his brass and iron and timber : it is all to be expended about , or used in the building of the house it self ; yet i cannot but judge , that those treasures were exceeding great , and such as the poverty and confusion of the people , under the second temple , never allowed them to do any thing that was answerable unto it . lastly , the glory of the worship of this temple consummated its beauty . now § this was principally founded in the glorious entrance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or divine presence into it , upon its consecration by the prayer of solomon . hereof god gave a double pledge . first , the fal●ing down of the fire from heaven to consume the first offerings , and to leave a fire to be kept alive perpetually upon the altar , a type of the effectual operation of the holy ghost , making all our sacrifices acceptable to god. and this the jews expresly confess to have been wanting in the second temple . chron. . . secondly , the glory of the lord , as a cloud filling the whole house , and resting upon it , v. , . this foundation being laid , and attended with a sacrifice of many thousands of cattle , the whole worship was gloriously carried on , according to the institution revealed unto david by the spirit of god. and the better to enable them to a right performance hereof , some of the chief ministers , as heman , ethan and jeduthan were themselves inspired with the spirit of prophecy . so that plainly here we had the utmost glory , that a worldly sanctuary and carnal ordinances could extend unto . having taken this brief view of the glory of solomons temple , we may now enquire § after what that glory was , which was promised to this second house , concerning which the prophet affirms expresly , that it shall excell all the glory which on any account belonged unto the first . and first we shall consider the apprehension of the jews in this matter : first , some of them plainly insinuate , that this whole promise was conditional , and depended upon the obedience of the people , wherein they sailing , it is no wonder if the promise was never accomplished . thus abarbinel would have the prophet speak to them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if your works be right in the observation of the law. and to this end , kimchi after aben ezra , giveth us a new connection of the words : for that expression , v. . be strong all ye people of the land , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and work , he carries on to the beginning of the next verse ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and work ; it coheres in sense with the following verse , or this word , if you do the work that i covenanted with you ; and so leaps over those words in the end of ver . . and whereon the whole fifth verse doth evidently depend : for i am with you , saith the lord of hosts : and these following words , so my spirit remaineth among you , he interprets for a promise depending upon the same condition ; if you do the word that i covenanted with you , that is , observe the law ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but after they sinned , and observed not the law , the holy ghost , and prophecy-ceased from amongst them in the dayes of zachariah and malachi . and to the same purpose abarbinel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the glorious presence , prophecy , and the rest of the holy th●ngs that were then wanting , should return unto them , if their wayes were right and good . and in this fancy they all agree . but this wresting of the text is evident . there is no condition intimated in the § words , but rather the contrary ; god promising to be with them , as he was in the days of their coming out of the land of aegypt , wherein the work that he wrought for them , depended not on their obedience , but was a meer effect of his own faithfulness , as he often declares . and those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and my spirit standing , abiding , or remaining , in the midst of you , among you , is no promise of any thing that was future ; but a declaration of the presence of god by his spirit then amongst them , to carry them through all difficulties and discouragements that they had met withall . and this is evident from the inference that is made thereon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fear ye not . for as the presence of god with them by his spirit and power , was their great encouragement ; so a promise of any thing that was future , was not suited unto that purpose . and hence the targum of jonathan , supposing the spirit of prophesie to be intended , referreth the words to the prophets that w●re then amongst them , who instructed them in the will of god. but by the spirit , nothing is there intended , but the efficacious working of the providence of god , in their protection , as it is explained , zech. . . not by might , nor by power , but by my spirit , saith the lord of hosts . and the trajection of the words invented by kimchi , is a bold corruption of the text , and contrary to the whole design of the prophets message to the people . his business was to encourage them to go on with the building of the temple : to this end , he bids them be strong and do their work , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith rabbi levi : work on this building ; carry on this fabrick . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith jonathan , fall to your labour , and thereunto he adds the encouragement from the presence of god , who was powerfully present with them by his spirit , as in the dayes that he brought them out of the land of aegypt . § this evasion being of no use ; something more satisfactory must be enquired after ; something wherein the glory of the latter house must excell that of the former . that they may not be utterly silent , the masters of the present judaical infidelity fix upon two things , which they would perswade us this glory might consist in : first , they say the structure it self , either as built by zerubbabel ; or at least , as restored by herod , was higher , as more capacious then that built by solomon ; and the glory of it was encreased by the great riches of the nations , that were brought into it , in the dayes of the hasmonaeans , and of herod , when that was accomplish'd , which was here foretold , that the riches of the nation , should come to that house . so kimchi , i will shake , this is an allegorical expression , saith he , of the great glory and good , that god would bring to israel in the dayes of the second temple ; and when was this ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it was in the dayes of the hasmonaeans ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or in the time of herod : for which he refers us to the book of joseph ben. gorion , the plagiary of the time of josephus . and this also is repeated by jarchi and a●arbinel , for the glory of the house its self . the same man tells us , that his masters of blessed memory were divided ; some referring it unto the time of the standing of the second house , of which afterwards . some to its greatness : and for its greatness he informs us . the second house , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the structure of it , was great : as it is written in the words of our rabbins of blessed memory , and in the book of joseph ben gorion , namely , that there was no building in the whole world , to be compared with that structure which herod built for beauty and excellency . but there are not many of this opinion , and those that pretend themselves so to be , speak contrary to their own science and conscience . they know well enough , that the latter temple was in nothing to be compared unto the former . and this abarbinel acknowledgeth in the entrance of his exposition of this prophecy , affirming that the people were troubled at the remembrance of the house built by solomon , which was great and high , filled with multitudes of vessels of pure gold and pretious stones : whereas that which they were building , was small , according to the command of the king of persia ; and without treasure , because of the poverty of the people : and though this house was built higher by herod ; yet it was not at all enlarged by him but erected precisely on the old foundation . but not to enter at present into consideration of the measures of the former structure : let the latter temple be thought as wide and long as the former , and some cubits higher , doth this presently give it a greater glory then the other ? a glory so much greater , as to be thus eminently promised and intimated to be brought in with the shaking of heaven , and earth , sea , and dry land ? can any thing more fondly be imagined ? it were endless to reckon up the particular instances wherein it came short of the glory of the first house . let but the heads of the beauty and magnificence thereof above recounted be run over , and this will quickly appear . in a word , notwithstanding the imaginary greatness pretended , it had not the hundredth part of the glory of solomons house , which also these masters on all occasions acknowledge : for besides all the golden glorious vessels and ornaments of it , besides all the treasures disposed in it , besides sundry of the most magnificent parts of the building it self , they generally acknowledge that there were five things wanting in the last , wherein the principal glory of the first house consisted . these are diversly reckoned up by them , but in general they all agree about them ; and they are given us by the author of aruch in the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this order : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ark propitiatory and cherubins , one ; that is , the whole furniture of the sanctuary . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the divine majesty or presence , the second : it entered not into the house in that glorious and solemn manner , that it did into the temple of solomon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy ghost which is prophecy , the third ; all prophesies ceasing under that house , from the dayes of malachi unto john baptist : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vrim and thummim , the fourth thing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; fire from heaven , to kindle the everlasting fire on the altar , the fifth thing . they that acknowledge all these things to have been wanting in the second temple , as the jews generally do , and the talmud in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . expresly , cannot well compare the glory of it , with the glory of that temple wherein they were , and whereof they were indeed the chiefest glory and the most eminent pledges of the presence of god therein . the pretence about the glory of this house from the riches of the hasmonaeans and § herod is no less vain . that which amongst the hasmonaeans had the greatest appearance of glory was their high priest ( who also came irregularly unto that office ) assuming the royal power and titles . but this as themselves confess , was a sinful disorder ; and their whole race was quickly extirpated for herod the great ; it is well they are on this occasion reconciled unto him , whom elsewhere they execrate as an usurper , cruel tyrant , and slave to the romans , all which he was indeed . little glory came to the temple by his rule and soveraignty . besides , during his reign and the rule of the remainder of his race , the high priests were thrust in and out , at the pleasures of brutish tyrants ; no order in their succession , no beauty in their worship being observed , or sought after . hence comparing the number of high priests under the second temple , with that of them under the first , which it tr●bly surmounts , they apply unto it that of solomon , because of the wickedness of the people , the rulers are many . to seek for the glory mentioned among these things and persons is assuredly vain . wherefore others of these masters , waving these empty pretences would have the § glory of this second house , to consist in its duration . so r. jonathan in bereshith rabba , jarchi on this place , and kimchi whose opinion is repeated by abarbinel . kimchi tells us that their masters are divided in this matter ; and jarchi that it was raf and samuel that were the authors of this different opinion ; one affirming that the glory of this house consisted in its greatness , the other in its duration ; and their dispute in this matter is in perek kama : of baba bathra . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first house , saith he , continued four hundred and ten years , the second four hundred and twenty : this is their account , though in truth , it continued longer , as did the first house also . but is this the glory promised ? what was the condition of that house in those ten years , and almost half ten times ten years before ? the whole nation during this space of time was shattered and wasted with oppressions , seditions , and miseries inexpressible ; and the house it self made a d●n of thieves ; and for the greatest part of the ten years they boast of , was filled with cruel bloodshed and daily murders . and is it likely that a meer duration in that season , wherein for what it was put unto , it was abhorred of god , and all good men ; should in this prediction of its state , deserve that prophetical eulogie of obtaining more glory then the house of solomon was ever made partaker of ? there is then nothing more evident , then that these inventions , are evasions of men who diligently endeavour to hide themselves from light and truth ; not in the least answering either the letter of the prophecy , or the intention of him that gave it . it remaineth then , that we enquire from the text , what is the tru● glory promised § unto this house wherein it was to have the preheminence above the former : now this is expresly said , to be the coming unto it of the desire of all nations . the desire of all nations shall come , and i will fill this house with glory ; and the glory of this latter house shall be greater then that of the former . this is directly affirmed to be the glory promised , and nothing else is in the least intimated wherein it should consist . and there are three circumstances of this glory expressed in the text. ( . ) the way whereby it should be brought in : i will shake the heavens , and the earth , and the sea , and the dry land : and i will shake all nations . secondly , the season wherein this was to be done : yet once it is a little while . thirdly , the event of it : and in this place will i give peace , saith the lord of hosts : all which are severally to be considered , and the intendment of the holy ghost in them vindicated from the objections of the jews . the first thing we are to enquire after , is the glory it self that is promised in these § words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the desire of all nations shall come . the jews by these words generally understand the desirable things of the nations , their silver and gold , which above all things are unto them most desirable . these , they say , the nations being shaken , did bring unto the temple , and therein the glory of it did consist . herein all their expositors on this place , jarchi , aben ezra , kimchi , and others of them whose judgements are repeated by abarbinel do ag●ee . aben ezra briefly , the nations shall be shaken , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and shall bring gifts unto my house , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and they shall bring the treasures of gold and silver , saith jarchi , as it is recorded in the book of joseph ben gorion . kimchi to the same purpose somewhat largely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as if it had been said , they shall bring in their hands all desirable things that are found in their lands : vessels of silver and of gold , garments and pretious stones ; and this , as i said , is their general s●nse . but first , it is directly contrary unto the context : for it is the plain design of the holy ghost to take of the thoughts of the people from that kind of glory , which consisted in coacervation of ornaments of silver and gold , which being all of them alwayes in his power , he could at that time have furnish●d them withall , but that he would have them look for another glory . secondly , it is perfectly false as to the event ; for when was there such an outward shaking of all nations under the second temple , as that thereon they brought their silver and gold unto it , and that in such abundance , as to render it more rich and glorious , then the house of solomon : so to wrest the words , is plainly to averr , that the promise was never fulfilled . for nothing can be more ridiculous , then to make a comparison between the riches and treasures of solomons temple , and those which at any time , were laid up in the second temple . besides , what was so , it was but gifts and oblations of the people of the jews , which the nations sometimes took away , but never brought any thing unto it . and therefore themselves which use this evasion , dare not place the excelling glory of this house herein , though the text do plainly affirm , that it doth consist in what these words intend , but turn to other imaginations of largness and duration . thirdly , open force is offer●d unto the words themselves ; for they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and all nations shall bring their desirable things , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the desire of all nations shall come . so woful is the condition of men , rebelling against light , that they care not into what perplexities they run themselves , so they may avoid it . abarbinel having repeated all these expositions , and seeing , no doubt , that they would not endure a tolerable examination , would have the desire of all nations to be jerusalem ; because they should all come up to war against it , with a desire to take it in the dayes of the third temple , which , he fancieth to be here intended . there are scarce more words , then monsters in this subterfuge . it may suffice for its removal , that we have already demonstrated , that his figment of a third temple , is devoid of any pretence to cover it from open shame . § we say then , that these words contain a prophecy of the messiah , and of the real glory that should accrue unto the second temple , by his coming unto it , whilest it was yet standing . this is the importance of the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lxx . give us a corrupt interpretation of the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and choice things of all nations shall come : in which error they are followed both by the syriack and arabick translators . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth in nothing answer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word here used by the prophets , and retained by jonathan in the chaldee targum ; who indeed is not unfaithful in places relating unto the messiah , so as to exclude him ; although he pervert the true meaning of many of them . the vulgar latin hath rightly to the sense rendred these words ; et veniet desideratus cunctis gentibus ; and he shall come who is the desired of all nations . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is properly desiderium , desire ; but is no where used in the scripture , but for a thing , or person desired , or desirable , loved , valued , or valuable : as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also . dan. . . chap. . . chap. . . . gen. . . ezekiel . . amos . . jer. . . isaiah . . . this i say , is the constant use of the words , to denote the person or thing that is desired , or desirable : and it being said here emphatically , that this desire shall come ; nothing but a desired , or desirable person can be intended thereby . and this was no other but the messiah , the bringing of whom into the world was the end of the build●ng of that temple ; and of the whole worship performed therein : and therefore by his coming unto it ; it had the complement of its glory . the promise of him of old unto abraham was , that in him all the nations of the earth should be blessed . untill his coming they were generally to be left to walk in their own wayes ; and in the issue everlastingly to perish , by him were they to be relieved ; and so is rightly called their desire , or he that de jure , ought to be desirable above all things unto them , the desire of all nations , and he to whom the gathering of the people should be , that is the shilo , are one and the same . it is true , being filled with blindness and ignorance , the ages past before his coming had de facto , and actively no desire after him ; but as there was a secret groaning and tendency in the whole nature of things after his production ; so he , when he came , who was alone to be desired by them , was actually received and embraced , as the full accomplishment of their desires . that then , wherein all their blessedness and deliverance were laid up , may be properly called their desire , because containing all things truly desirable , and because like desire fulfilled , it was perfectly satisfactory unto them when enjoyed . the only difficulty in the interpretation of these words , lyes in their unusual construction . § the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall come , is of the plural number ; venient . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the desire , whereunto we refer it , of the singular : desiderium omnium gentium venient : kimchi observing this anomaly , to suit the words unto his own sense , affirms that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting , which should be prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so be rendered , all nations shall come with their desire , that is , their desirable things ; their silver and gold , but there is no need of this arbitrary supply of the text ; and the sense contended for by him , we have sufficiently disproved . nor is it unusual in the hebrew tongue , where two substantives are joyned in construction , that the verb agrees in number and person , not with that which directly and immediately it respects , but with that whereby it is regulated . as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is put in statu construct● , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the verb from thence put in the plural number , so sam. . . joab saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the face of battle was against him . the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was , which refers directly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the face , agrees not in number with it , but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the battel , by which the other is put in construction . so job . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number of years is hid : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are hid , it agrees with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , years ; and not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number ; in the very same kind of construction with that of the words here used by the prophet . so likewise sam. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; arcus fortium confractorum . the adjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 broken , agrees in number with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mighty , though it be apparently spoken of the bow : and likewise , hos. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thy judgements sh●ll go forth as the light : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall go forth , agrees in n●mber with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light , though it respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thy judgements , in the plural number ; and many other instances of the like kind , may be alledged to the same p●rpose . this construction then , though anomalous , yet is in that language so frequent , as not to create any difficultie in the words ; and yet possibly the words may not be without a further sense , intimating the coming of the nations to christ upon his coming into the temple . though the words of the promise are thus clear in themselves , we may yet see § what further light is contributed unto our interpretation from the circumstances before observed ; as first , the way of bringing in this glory is there expressed by the prophet , from the mouth of the lord ; i will shake the heavens , and the earth , the sea , and the dry land , and i will shake all nations . all the jewish expositors agree , that these words are to be interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , metaphorically and figuratively . yet it cannot be denyed , that a great concussion and shaking of the world , and all the nations of it , is intended in them ; otherwise nothing is signified by them . and this must be with reference unto that house , and the worship thereof , and that in a tendency unto its glory . now i desire to know what work among the nations in the whole world it is , that was wrought with respect unto the temple which is here intended . the nations indeed under antiochus , and almost ruined it ; under crassus , and robbed it ; under pompey , and prophaned it ; under titus and destroyed it . but what tended all this to its glory ? but refer these words unto the coming of the messiah , and all things contained in them were clearly ful●illed . take the words litterally and they suit the event . at his birth , a new star appeared in the heavens ; angels celebrated his nativity ; wise men came from the east , to enquire after him ; herod and all jerusalem , was shaken at the tidings of him ; and upon his undertaking of his work , he wrought miracles in heaven , and earth , sea , and dry land , upon the whole creation of god. take them metaphorically , as they are rather to be understood , for the mighty change which god would work in his worship , and the stirring up of the nations of the world to receive him , and his doctrine , and the event is yet more evident . all nations under heaven were quickly shaken and moved by his coming . some were stirred up to enquire after him ; some to oppose him ; untill the world , as to the greatest and the most noble parts of it , was made subject unto him . evident it is , that since the creation of all things , never was there such an alteration and concussion in the world , as that wherewith the messiah and his doctrine was brought into it ; and which is therefore so expressed by the prophet . abarbinel affirms that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , christian doctors , would argue and prove § from hence , that it is not th● temple of the jews , but their own house of worship , that is intended in these words , and that because there was no such confluence of the nations unto the jews , either under the first , or second temple , as is here promised : but unto their church and faith , all nations were converted . but he mistakes , and confounds things , as all of them constantly do , in their disputations against christians . we contend not , that it is the christian church , that is here intended by the house , that glory was to come unto . only we say , that he to whom the nations or gentiles were to be gathered , whom they were shaken and stirred up to receive , did actually come unto the temple at jerusalem , and thereby gave it a greater glory then what ever the temple of solomon received . this first circumstance then clears our intention from this text. § the season wherein the promised glory was to be brought in , is next noted in the context . it is expressed v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the jews generally refer these words , unto the rule or kingdom of the hasmonaeans , under whom the people were to enjoy their liberty , which is said to be a little season , as continuing seventy or eighty years : for it is said to be little , because they had but a small dominion in comparison of their former kingdom and empire . but it is evident from the context , that the prophet had no respect unto rule or dominion in these words . for what ever is intended in this expression , it hath a direct and immediate influence into the bringing in of the desire of all nations , and the glory promised , which the rule of the hasmonaeans reached not unto . our apostle , heb. . . renders these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , literally and properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet more once , or yet once more . god had before done some work , whereunto that which he promised now to do is compared . such a concussion of all things had been before ; and this as is evident from v. . was the work that he wrought at the giving of the law , and the erection of the judaical church , state and ordinances . in answer hereunto , he would bring in the everlasting kingdom of the messiah , and the spiritual worship to be celebrated therein , the old church-state of the jews in this shaking of all things being removed and taken away . and this plainly is evinced from the comparison that god makes between the work here promised , and that which he wrought when he covenanted with the people upon their coming up out of aegypt . concerning the work which god will thus do ; once more , it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a little while , that is , ere it be accomplished : it is not the nature , or quality of the work ; but the season or time wherein it shall be wrought , that is denoted in these words : in that sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , often used in the scripture , as we prove elsewhere . as the same work , mal. . . is promised to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suddenly , speedily . it is then foretold , that it should be but a little space of time before this work should be wrought . and hence abarbinel would prove , that it cannot respect the coming of our messiah , which was about four hundred years after . but this season is not called a little while absolutely , but with respect unto the former duration of the people , or church of the jews , either from the calling of abraham , or the giving of the law by moses . and this space of four hundred years is but a little in comparison thereof ; and is so termed , to stir up believers unto a continual expectation of it , and desire after it ; it being now nearer unto them , then unto their fore-fathers , who beheld the time of its performance , a very great way off . and this also serves for the conviction of the jews , for whereas their fore-fathers of old did confess , and themselves at present cannot with any modesty deny , but that the messiah is here intended , whom they suppose not yet to be come , how can this space of time from the days of haggai in any sense be called a little while , seeing it far exceeds all the space of time that went before , from the call of abraham , which is the first epocha of their priviledge and claim . § the last circumstance contributing light unto our interpretation of this place , is taken from the event , or the coming of the desire of all nations , and the glory of the second house ensuing thereon , in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and in this place i will give peace , saith the lord of hosts . from these words abarbinel seeks to overthrow our exposition , by this place , saith he , is intended jerusalem . well let that be granted , what will thence ensue ? why saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; behold from the day that the messiah was born , there was no peace in jerusalem , but wars , destruction , and desolation . we say then , that by peace , here , must be understood either outward , temporal , worldly peace , or spiritual peace between god and man , between jews and gentiles in their joint communion in the same worship of god. if they say the former was intended , i desire to know when this promise was accomplished under the second temple ? before dayes of the hasmonaeans , the whole people was in perfect bondage and slavery : first , to the persians , then to the graecians ; and bondage is not , especially peace in the hebrew dialect , wherein , that word denotes an affluence of all good things . the rule of the hasmonaeans was wholly spent in bloody wars , and intestine divisions . their power issued in the dominion of the romans , and their vassals the herodians ? what signal peace they had in those dayes , they may learn from their own joseph ben gorion . to say then , that this was the peace intended , is to say directly , that that god promised what he never performed , which is fit only for these men to do . besides , though god promised to give this peace at jerusalem , that is amongst the jews , yet he promised not to give it only to jerusalem , unto the jews , but to all nations also , whom he would shake and stir up , to bring in this glory . now what pretence of peace had the jews under the second temple wherein all nations were concerned ? i suppose they will not say they had any . moreover , the peace promised , was that which was to be brought in by the messiah . this abarbinel grants ; and thence seeks to strengthen his objection : for saith he , then we shall have peace , rule and dominion according to the manifold promises given us unto that purpose . i answer , those promises are of two sorts ; some express spiritual things , allegorically by words literally signifying things outward ; and they are all of them fulfilled in and unto them that do believe . others of them , that really intend outward peace and glory , are made concerning them to be fulfilled , not when the messiah came to them , but when they shall come to the messiah : at his coming unto them , they rejected him , and he rejected them ; but when their blindness shall be taken away , and they shall return unto the lord , all these promises shall have a blessed accomplishment amongst them . but we have sufficiently proved that the principal work of the messiah was to make peace between god and man by taking away sin that was the cause of their separation , distance and enmity . this then is the peace here promised . this god gave at jerusalem , whilest the second temple was standing : for he is our peace who hath made both one , and hath broken down the middle wall of partition between us , having abolished in his flesh , the enmity , even the law of commandments contained in ordinances for to make in himself of twain , one new man , so making peace . and that he might reconcile both unto god , in one body by the cross , having slain the enmity thereby , and ●ame and preached peace to them that were afar off , and to them that were nigh . thus did god give peace at jerusalem , both to the jews and gentiles , by him that was the desire of all nations ; and so by this circumstance of the context also , is our interpretation fully confirmed . although we have sufficiently confirm'd our argument , and vindicated it from § the exceptions of the jewish masters ; yet because it is most certain , that the constant faith of their church of old was ; that the messiah should come whilest that second temple was standing , which they have now apostatized from , and renounced , countenancing themselves in their infidelity , by the miserable evasions before mentioned . i shall add yet farther strength unto it from a parallel testimony , and from their own confessions . the parallel place intended , is that of malachi . . behold i send my messenger , and he shall prepare the way before me , even the angel or messenger of the covenant , whom ye delight in : behold he shall come , saith the lord of hosts , the time future of his coming , is by haggai said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a little while ; and he i.e. malachi answerably affirms , that he shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , suddenly , in the sense before declared he who by haggai is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the desire of all nations , with respect unto the gentiles , all desirable things being laid up in him , is by malachi called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with respect unto the jews , the lord whom ye seek ; whose coming they looked for so long , and prayed for so earnestly . and what haggai expressed absolutely , shall come , afterwards intimating the respect his coming should have unto the temple , malachi sets down fully , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shall come unto his temple . further to clear what it is , that in both these places is intended , he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the angel of the covenant ; gods messenger , who was to confirm and ratifie the new covenant with them ; that is , the messiah . the targum of jonathan expresseth it on jer. . . closing the promise of the covenant with these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and their king shall be annointed from among them , and their messiah shall be revealed from amongst the midst of them ; he who was the desire of all nations , the lord whom the jews sought , the messenger by whom the new covenant was to be ratified ; that is , the lord the messiah was to come , and he did come unto that temple . § and here the jews are at an end of all shifts and evasions . it cannot be avoided but the messiah must be here intended ; rashi would fain yet evade ; the lord whom ye seek , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the god of judgement : because they had said before , chap. . . where is the god of judgement ? vain man , these words which he himself had but just before interpreted , to be the atheistical expression of wicked men questioning the judgement of god , are now to serve his turn , an earnest desire of seeking after the lord , which in these words is evidently set forth ; the lord whom ye seek , the angel of the covenant whom ye delight in ; for both these are the same , as aben ezra acknowledgeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lord he is the glory , and the angel of the covenant , the same things being intended under a double expression . and it is evident whom he intends thereby , by his interpreting the messenger to be sent before him , to be messiah ben joseph , whom they make the forerunner of messiah ben david . kimchi interprets the angel to be sent before him , the angel of gods presence from heaven , to lead the people out of their captivity , as of old he went before them in the wilderness when they came out of aegypt . but we are better taught , who this messenger was , matth. . . mark . . as for the lord whom they sought , he speaks plainly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; this is the king the messiah , and this the angel of the covenant ; he adds indeed the old story about elijah , and his zeal for the covenant : whence he had the honour to preside at circumcision , to see the covenant observed , and may be thence called the angel of the covenant . but it is plain in the words , and confessed by aben ezra , that the lord whom they sought , and the angel of the covenant are the same . and as to these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shall come suddenly unto his temple , he adds in their explication ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because the time of the end is not revealed nor unfolded in the book of daniel . it is said he shall come suddenly , because there is no man that knows the day of his coming before he came . we grant that the precise day of his coming , was not known before he came ; but that the time of it was foretold , limited and unfolded in the book of daniel , so far as the season and age of it would admit , was made evident , all future expectation declared to be void , and that in the book of daniel , we shall immediately demonstrate . at present we have proved , and find that they cannot deny , but that he was to come unto the second temple , whilest it was yet standing . § once more we may yet add the consent of others of their masters besides these expositors . some testimonies out of their doctors are cited by others ; i shall only name one or two of them in talmud it self , tractat. san●d . ca● . . the application of this place of haggai unto the messiah , is ascribed unto rabbi akiha , his words as they report them , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a little glory will i give unto israel , and then the messiah shall come . and this man of so great repute among them , that rabbi eleazar affirms that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all the wise men of israel were like a little garlick in comparison of that bald rabbi . this then is their own avow'd tradition , and the other place of malachi , concerning the angel of the covenant , is expounded of the messiah by rainbain in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in the dayes , saith he , of the messiah , the children of israel shall be restored unto their genealogies , by the holy ghost , that shall rest upon him , as it is said , behold , i send my messenger before me , and the lord whom ye seek shall come unto his temple . we have then found out both from the clear words of both these prophesies , and the consent of the jews themselves , who it is that is here promised in them , that he should come to his temple . § this is the glory of the second house promised in haggai , the end of the temple , and of all the glory of it , and all the worship performed in it , was to prefigure the promised seed , who was the true and only substantial glory of them all , and of the people to whom they were committed ; for he was to be a light to light the gentiles , and the glory of his people israel . therefore in all the worship of the temple , those who believed , and in the use of the ordinances of it , saw unto the end of their institution , did continually exercise faith on his coming , and earnestly desire the accomplishment of the promise concerning it . the great glory then of this temple could consist in nothing but this coming of the lord whom they sought , the desire of all nations unto it . now that he should come whilest the temple stood and continued , is here confirmed by this double prophetical testimony ; and the temple being utterly and irreparably destroyed now above . years ago . it must be acknowledged that the messiah is long since come , unless we will say , that the word of god is vain , and his promise of none effect . the general exception of the jews unto this argument taken from the limitation § of the time allotted unto the coming of the messiah , we shall afterwards consider . in one word , that which they relieve themselves withall against the prediction of haggai and malachi , that he should come unto the temple then built amongst them ; which they acknowledge is so truly ridiculous , that i shall not need to retain the reader with the consideration of it . they say the messiah was born at the time determined , before the destruction of the second temple , but that he is kept hid in the sea , or in paradise , or dwells at the gates of rome among the lepers , waiting for a call from heaven to go and deliver the jews ; with such follies do men please themselves in the great concernments of the glory of god and their own eternal welfare , who are left destitute of the spirit of light and truth , sealed up under the efficacy of their own blindness and unbelief . but hereof we shall treat further in the consideration of their general answers to this whole argument in hand . exercitatio xiv . daniels weeks , chap. . , , , . proposed unto consideration . attempt of a learned man to prove the coming and suffering of the messiah not to be intended ; examined . first reason from the difficulties of the computation , and differences about it , removed . whether this place be used in the new testament . objection from the time of the beginning of this computation , answered . distribution of the lxx weeks into vii , lxii . and one . reason of it . objecti●n thence answered . the cutting of the messiah , and the destruction of the city , not joyned in one week . things mentioned , v. . peculiar to the messiah . the prophecy owned by all christians to respect the messiah . the events mentioned in it , not to be accommodated unto any other . no types in the words , but a naked prediction . the prophecies of daniel not principally intending the churches of the latter dayes . streights of time intimated when they fell out . coincidence of phrases in this and other predictions considered . removal of the daily offering , and causing the sacrifice and offering to cease , how they differ . the desolation foretold . distribution of the lxx . weeks accommodated unto the material jerusalem . objections removed . distribution of things contained in this prophecy . argument from the computation of time warranted . first neglected by the jews , then cursed ; yet used by them vainly . concurrent expectation and fame of the coming of the messiah upon the expiration of daniels weeks . mixture of things good and poenal . abarbinels figment rejected . four hundred and ninety years the time limited . fancy of origen , and apollinaris . the true messiah intended . proved from the context . the names and titles given unto him . the work assigned to him . that work particulary explained ; the expressions vindicated . to make an end of transgression what . to seal up sins : to reconcile iniquity : to bring in everlasting righteousness . to seal vision and prophet . messiah how cut off . the covenant strengthened . ceasing of the daily sacrifice . perplexity of the jews about these things . opinion of abarbinel and manasse ben israel . cyrus not intended . not herod agrippa . not magistracy . africanus , clemens , and eusebius noted . messiah came before the ceasing of the daily sacrifice . chronological computation , not necessary . § there remains yet one place more giving clear and evident testimony unto the truth under demonstration , to be considered and vindicated . and this is the illustrious prediction and calculation of time , granted unto daniel by the angel gabriel . chap. . , , , . seventy weeks are determined upon thy people , and upon thy holy city , to finish the transgression , and to make an end of sins , and to make reconciliation for iniquity , and to bring in everlasting righteousness , and to seal up the vision and prophecy , and to annoint the most holy. know therefore and understand , that from the going forth of the commandment to restore and to build jerusalem , unto messiah the prince , shall be seven weeks , and threescore and two weeks , the street shall be built again , and the wall in troublous times . and after threescore and two weeks , shall messiah be cut off ; but not for himself : and the people of the prince that shall come , shall destroy the city and the sanctuary ; and the end thereof shall be with a flood , and unto the end of the war , desolations are determined . and he shall confirm the covenant with many for one week ; and in the middest of the week , he shall cause the sacrifice and the oblations to cease , and for the overspreading of abominations , he shall make it desolate , even untill the consummation , and that determined , shall be poured upon the desolate . so our translation reads the words , how agreeably unto the original , we shall consider and examine particularly in our progress . § of what importance this testimony is in our present cause and context , as christians generally acknowledge , so the jews themselves are in a great measure sensible ; as we shall see in the consideration of those manifold evasions which they have invented to avoid the efficacy and conviction of it . but before we engage into its management and improvement , an attempt against our apprehension , the whole design , intendment , and subject matter of the prophecy it self , must be removed out of our way . a reverend and learned person in a late exposition of the visions and prophecies of daniel , endeavouring to refer them all unto the state of the churches of christ in these later dayes of the world , with their sufferings under , and deliverance from the power of antichrist , amongst the rest contends expresly , that this prophecy , prediction , and computation doth not relate unto the coming and suffering of the messiah , but only unto the state of the churches before mentioned . hence he who published those discourses , declareth in the title of the book , that a new way is propounded in it , for the finding out of the determinate time signified unto daniel in his seventy weeks , when it did begin , and when we are to expect the end thereof . and a new way it is indeed , not only diverse from , but upon the matter , contrary unto the catholick faith of the church of god , both judaical and christian , ever since the first giving out of the prophecie . and such a way it is , as is not only groundless , as we shall discover in the examination and trial of it , but also dangerous unto the christian faith if received . yet because the author of it , ( if he be yet alive ) is a person holy , modest and learned , and proposeth his conjectures with submission unto the judgement of others , not peremptorily determining what he sayes , pag. . his discourse deserves our consideration , and a return unto it , with a sobriety answerable unto that wherewith it is proposed . and herein we shall attend unto the method chosen by himself , which is first to give reasons and arguments to prove , that this prophecy cannot be applied unto the coming of the messiah , and then those which countenance , as he supposeth , the application of it , unto these latter dayes , both which shall be examined in their order . that which in general he first insisteth on as a reason to abjudicate this prediction § from the times of the messiah , is the difference that is among learned men about the chronological computation of the time here limited and determined . the variety of opinions in this matter he terms monstrous , and the difficulties that attend the several calculations inextricable . but whether this reason be cogent or no unto his purpose , is easie to determine ; yea , it seems to have strength on the other side . for notwithstanding the difficulties of the exact computation pretended , not one of them whom he mentions , nor scarce any other person , antient or modern before himself , or a very few besides , did ever doubt , or call in question , whether the time designed , did concern the coming of the messiah or no. and it seems to be a great evidence of the truth thereof , that no difficulty in the computation did ever move them to question the principle its self . besides that , this is indeed no tolerable argument , namely , that learned men cannot agree in the exact computation of any time appointed unto such an end , to prove that it was not designed unto that end , is evident from other instances in the scripture to the same purpose . thus god tells abraham , that his seed should sojourn in a strange land four hundred years , gen. . . which stephen repeats , acts. . v. . after this , moses with some difference in the years themselves , affirms , that their sojourning in egypt , was four hundred and thirty years , exod. . v. . which st. paul repeats , gal. . v. . now learned men greatly differ about the right stating of this account , as from what time precisely , the computation is to be dated : and that on the very same reason which divides their judgements in the stating of these weeks in daniel . for as in this place of daniel , the angel fixing the beginning of the time limited unto the going forth of the decree to build jerusalem , there being several decrees , at several seasons , made as it should seem to that purpose , they are not agreed from which of them precisely to begin the account ; so paul affirming , that the four hundred and thirty years began with the giving of the promise unto abraham , it having been several times , and at several seasons solemnly given unto him , there is great question from which of them the computation is to take its date and beginning . and yet as notwithstanding this difficulty never any man doubted , but that the years mentioned contained the time of abraham's and his posterities being in aegypt ; no more notwithstanding the difficulties and difference pleaded about the computation of these weeks of daniel , did ever any doubt but that the time limited in them , was that allotted unto the judaical church and state , untill the coming of the messiah . the like difference there is amongst learned men about the beginning and ending of the seventy years in jeremiah , allotted unto the babylonish captivity ; and that because the people were carried captive at three different times by the babylonians . there is therefore indeed no weight in this exception , which is taken meerly from the weakness and imbecility of the minds of men , not able to make a perfect judgement concerning some particulars in this divine account , which , as we shall afterwards manifest , is of no great importance as to the principal , yea only end of the prediction it self , whether we can do so or no. but yet that this difficulty is not so inextricable as is pretended , but as capable of a fair solution , as any computation of time so far past and gone , we shall i hope sufficiently evidence in the account that shall be subjoyned unto our exposition and vindication of the prophecy its self . § from this general consideration , the learned author proceeds to give five particular reasons to prove his intention , which we shall examine in their order . and the first is as followeth . because , saith he , in no place of the new testament this prophecy is used against the jews to prove the messiah already come . answ. might this reason be allowed as cogent , it would disarm the christian church of the principal testimonies which in the old testament it hath alwayes rested in , to prove that the messiah is long since come , and that jesus of nazareth is he . for as any of that nature are sparingly recorded in the writings of the gospel , so of the most evident and illustrious unto that purpose , there is no mention at all therein . and it is most evident , that as well in dealing with the jews , as in his instruction of his own disciples , the lord jesus made use of innumerable other testimonies , then what are recorded in the books of the new testament . so also did his apostles , and other primitive teachers of the gospel . hence are they said to prove jesus to be the christ out of moses and the prophets , and he to have instructed his disciples out of moses and all the prophets in the things concerning himself ; and yet the particular places , whereby the one and other was performed , are not recorded . besides , this reason laboureth under another unhappiness , which is , that it is grounded upon a mistake . for indeed this prophecy is expresly made use of in the new testament , to denote the time by us allotted unto it ; and that by our lord jesus christ himself . for matt. . v. . speaking of the destruction of jerusalem , which according unto this prediction , was immediately to succeed upon his coming and suffering , he sayes unto his disciples , when ye shall see the abomination of desolation spoken of by daniel the prophet standing in the holy place , ( who so readeth , let him understand ) then let them which be in judaea flee into the mountains . that which here is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the words of the evangelist are inserted into the version of the lxx . in this place , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the desolater , or waster over a wing of abominations ; that is , as luke interpreteth the words , an army compassing jerusalem unto the desolation thereof , chap. . v. . wherefore our saviour expresly applying this prophecy of daniel to the destruction of hierusalem , which was the consequent of his passion , he plainly declares , that in his suffering , and the desolation that ensued on the jews , this whole prediction and limitation of time is fulfilled , and ought not to be sought after in any other season of the church . and this is abundantly sufficient , not only to render the foregoing reason utterly useless ; but also to supersede all the following considerations and arguments , as those which contend directly against the interpretation of this prophecy given us by the lord christ himself . but yet having made this entrance , we shall examine also the ensuing reasons in their order . § it is added therefore secondly , if the restauration of the city , v. . is of the material jerusalem after nebuchadnezzars captivity , it must begin in the first year of cyrus , from which time seventy weeks of years , will fully expire long before the birth of christ. answer . there are sundry learned men who despair not to make good the computation from the first of cyrus , whose arguments it will not be so easie to overthrow , as to make their failure in chronologie , to be the foundation of so great an inference , as that here proposed , namely , that the coming of the messiah is not intended in this prophecy . but we shall afterwards prove , that there is not only no necessity , that the decree mentioned for the restauration of jerusalem , v. . should be thought to be that made in the first year of cyrus , that indeed it is impossible that any such decree should be intended : seeing no such was made by him , but only one about the re-edifying of the temple , which here is no respect unto . another decree therefore express to what the angel here affirmeth , we shall discover , from whence unto the sufferings of christ , the seventy weeks are an exact measure of time . § he adds thirdly , the first division of the seventy weeks , is seven weeks of years , v. . the end whereof it expresly characterized by the setting up of a messiah governour , which cannot be verified in the setting up of the first governour of the jews after the captivity , much less of christ. for zerubbabel was set up in the beginning , and christ long after the end of all . no other governour can be meant after the first ; because the setting up of one , pointeth at the first . therefore if the seven weeks end not in the setting up of zerubbabel , or christ , as they cannot , then they cannot be verified in the material state of jerusalem after the captivity of babylon . answer . this exception fixeth on one of the greatest difficulties in the text , which yet is not such as to bear the weight of the inference that is here made from it . for the argument from the division of the time in the text , is of this importance : because it is said , that from the going forth of the decree to build jerusalem unto messiah the prince shall be seven weeks , and threescore and two weeks the street shall be built again , and the wall in troublous times ; therefore if the seven weeks end not in the setting up of zerubbabel , or christ , they cannot be verified in the material state of jerusalem after the captivity . now i see not the force of this argument . for the words may have another interpretation , and the separating of the seven weeks from the lxii , as all of them from the lxx . before mentioned , excluding one out of the distribution , may be to another end , then to denote , either the setting up of zerubbabel , which assuredly they did not , or the coming of christ , which they extend not unto . in brief , they do not precisely assert , that at the end of the seven weeks messiah the prince should be ; for although they are distinguished from the other for some certain purpose not expressed , as to the determination of the time of the coming of the m●ssiah , they are to be joyned with the sixty two weeks , as is expresly affirmed in the following words . now not to prevent my self in what is more largely afterwards to be insisted on , in the exposition of the several passages of this prophecy , after a full consideration of what sundry learned men have offered for the solving of this difficulty , i shall here briefly propose my apprehensions concerning it , which i hope the candid and judicious reader will find to answer the conduct of the context , and design of the place . first , i fix it here as unquestionable , that the whole space of seventy weeks doth § precisely contain the time , between the going forth of the decree , and the vnction of the most holy , with his passion that ensued , some few years of the last week remaining , not reckoned on to keep the computation entire by weeks of years . this is so expresly affirmed , v. . that the interpretation of all that ensues is to be regulated thereby . and this , as we shall afterwards prove , so here we take it for granted , as the hypothesis on which the present difficulty is to be solved . there is then a distribution of these lxx . weeks into vii , lxii . and one ; upon the account of some remarkable events , happening at the distinct expiration of those several parcels of the whole season , v. . we have two portions of this time expressed ; namely vii . weeks , and lxii weeks , and two events attending them , messiah the prince , and the building of the street and wall. from the going forth of the decree to restore and to build jerusalem , unto messiah the prince shall be seven weeks , and threescore and two weeks the street shall be built again , and the wall in troublous times . the two events here mentioned did ensue the two distinct parcels of time limited , but not in the order which the words at first view seem to represent , as is evident from the context . for as the messiah did not come at the expiration of the vii . weeks , so the lxii . weeks were not expired before the building of the city ; nor is that mentioned as the event designed by the whole space of lxix . weeks , but as that which should fall out in some interval of it ; for the prophecy issues not in the restauration , but desolation of the city . the angel therefore , expresseth the distinct divisions of time , and the principal distinct events of them , but not the order of their accomplishment . for the natural order of these things , is , that in vii . weeks , the building of the city , wall and street , should be finished , and in lxii . weeks after the messiah should be cut off . and this is evident from the text ; for as the building of the city can no way be said to be after the lxii . weeks , but in and after the seven , which was the season wherein the decree was executed ; so the cutting off the messiah , is expresly said in the next verse , to be after those lxii . weeks , which succeeded unto the vii . weeks wherein the restauration of the city was finished . and to suppose the messiah in v. . not to be the same with the messiah v. . and the most holy , v. . is to confound the whole order of the words , and to leave no certain sense in them . for the single remaining weeks , the use of it shall be afterwards declared . this distinction therefore of the several portions of the whole time limited , doth rather confirm our application of this prophecy , then any way impeach the truth or evidence of it . it is added fourthly , that the cutting off the messiah here spoken of , is expresly joyned § with the destruction of the city in one week , to be accomplished the last seven years ; whereas christ sufferred above thirty years before the destruction of the materiall jerusalem , v. , . answer . there appears no such thing in the text. the destruction of the city and people is only mentioned as a consequent of the cutting off , and rejection of the messiah , without any limitation of time wherein it should be performed ; and de facto it succeeded immediately in the causes of it , and direct tendency thereunto . § in the last place he sayes , those phrases , v. . to finish the transgression , to make an end of sin , to purge iniquity , and to bring in everlasting righteousness , are manifest characters of the time of the end , as shall be shewed . answ. but why are not the other ends expressed in the prophecy , namely , to seal up vision and prophecy , and to annoint the most holy , here mentioned also ? why is that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , translated , to purge iniquity ; whereas it rather signifies , to make attonement or reconciliation for iniquity ? is it not because it would be very difficult to make any tolerable application of these things unto the season , which is called the time of the end ? in brief , these things are so proper , so peculiar unto the lord christ , and the work of his mediation ; that in their first , direct and proper sense , they cannot be ascribed unto any other things or persons , without some impiety . and there is no reason why we should here wrest them from their native and genuine signification ; all which will be fully manifest in our ensuing exposition of the words themselves . § i shall not here insist on those reasons and arguments whereby we prove the true and only messiah to be intended in this prophecy : for as they are needless unto christians , who are universally satisfied with the truth hereof , so we shall from the context and other evidences , immediately confirm them against the modern jews , and their masters . in the mean time wholly to remove this unexpected objection out of our way , i shall shew the invalidity of those pretences which the same learned author makes use of to countenance his application of this whole angelical message unto the christian churches of these latter dayes , which are these that follow . § first , saith he , because the effects characterizing the end of those years , the consuming of transgression , and the bringing in of everlasting righteousness , are effects to be accomplished in the christian church at the fall of antichrist . isa. . , , , . and . . apocal. . . answ. these are but some of the effects mentioned , and one of them not rightly expressed ; there are others in the prophecy , as the annointing of the most holy , and cutting off the messiah , that can with no colour of probability be applyed unto that season . ( . ) however something analogous unto what is here spoken of as an effect and product of it , may be wrought at another time in the conformity of the church unto its head , yet properly and directly as here intended , they are the immediate effects of the annointing , death and sufferings of jesus christ. ( . ) the places quoted out of isaiah have no respect unto the churches of the latter dayes , other then all scripture hath which is written for their instruction . ( . ) the things mentioned , apoc. . v. . are effects of this work of christ in and towards his church , not the work its self here expressed , as the first view of the place will manifest . § he adds , in the other prophets , the restauration of the christian church from the babylon of antichrist , is in like types proportionably represented . isa. . & . & , . jer. & . apoc. . . , . & . . & . . & . , , . answ. i know not what is understood by , represented in the like types ; here are no types in this prophecy , but a naked prediction of the state and continuance of the judaical church untill the coming of the messiah , and of the work that he should accomplish at his coming , with the effects and consequences thereof . to allow types in these things , is to enervate all the prophecies which we have of him in the old testament . ( . ) the places directed unto in isaiah and jeremiah , intend not the deliverance of the christian churches , unless it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that in expressions no way coincident with , or suited unto this prophecy . ( . ) where any thing is represented in a type , there must be an accomplishment of somewhat answerable unto it in the type its self ; and such was the deliverance of the israelites from babylon of old insisted on by those prophets . but here our author allows no such type , but refers the whole prophecy , firstly and only unto the christian churches . ( . ) in the revelation indeed the deliverance of the churches of christ from antichristian persecution is foretold , which hinders not but that the coming and suffering of the messiah , may be immediately intended , as undoubtedly it is , in this place . he sayes , thirdly , in all other prophecies of daniel the main subject of them is the history § of antichrist , the waldensian saints and their successors , restored and reduced out of antichristian captivity : see chap. . & . & . & , , . answ. this is petitio principii , and hath no foundation , but the arbitrary hypothesis of our author ; and it seems strange that there should be so many prophecies of the churches of christ , and none amongst them of christ himself : for this is far from the genius and strain of the old testament , all the principal prophecies whereof firstly and directly intend him , and the church only as built on him . ( . ) grant therefore , ( for we will not needlesly contend ) that some of those prophecies may concern these latter times , it doth not at all follow that this also must so do ; considering the great variety of daniels visions , and there are arguments unanswerable that it doth not do so , as will afterwards appear . it is added fourthly , that the parallel proportion of phrase argueth the annointed prince , § v. . to be the prince of the covenant , chap. . . which there doth signifie the princes of the waldenses . answ. ( . ) that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. . is not well rendered the annointed prince . it is messiah the prince , king , or leader ; as all translations what ever agree . and indeed this is , if not the only , yet far the most signal place in the whole old testament wherein the promised redeemer is directly called the messiah , whence his usual appellation in both churches , judaical and christian is taken . for there is not above one place more where he is immediately and directly so called , and not in his types ; neither is that place without controversie . to interpret this expression therefore in this place otherwise , is to take away the foundation of that name of our redeemer , by which the holy ghost in the new testament doth principally propose him unto our faith and obedience ; which certainly would be in prejudicium fidei christianae . ( . ) the prince of the covenant , chap. . v. . in those wars of antiochus epiphanes , or persecutions of antichrist , ( i determine not whether ) may be another from messiah the prince here promised . the streights of times , he sayes fifthly , v. . and the destruction of the city , v. . do fitly § agree to the antichristian persecution : see chap. . . . . answ. they do more fitly agree to the times of the building of jerusalem , and last destruction thereof , concerning which they are spoken . all streights and destructions have somewhat alike in them , wherein they may seem to agree ; but it doth not thence follow , that one is intended in the prediction of another . it is further urged , the effects of the last weeks , are parallel with the antichristian § persecution described , apoc. . for as the christian church is in both places signified by the holy city , apoc. . . with dan. . . and streights of time said in both places to go before the last afflictions , apoc. . , , . with dan. . . so the last afflictions are also proposed with marvellous agreement ; those three years and an half of tyranny over the conquered saints in the end of the persecution ; here ●alf a week of years , that is precisely three years and an half cut out for the same end . the war immediately preceding the foresaid triumph , apoc. . . here in like manner . answ. ( . ) the likeness of phrases and expressions in setting out different events agreeing only in some generalls , especially in the predictions that concern christ and his church , which is predestinated to be conformed unto him , is so frequent in the prophecies of the old testament , that nothing unto the purpose of this learned author , can be concluded from such an observation concerning these places . ( . ) the christian church is not intended by the holy city , dan. . v. . but expresly that city , which was to be built upon the decree of the king of persia , whose condition was revealed unto daniel upon his prayer for it , and about it . ( . ) it is no wonder that there should be streights before desolations , at all seasons of them whatever . ( . ) the half week cut off from the rest of the weeks , is not to be three years and an half of persecution , tyranny and triumph ; but on the contrary , it is designed for the confirmation of the covenant , by the preaching of the gospel ; so that here is nothing of the parallelism pretended in the places compared . he proceeds ; from the beginning of the second half of the last week , or of the three years § and an half , a prince is said to cause the sacrifice and oblation to cease ; v. . a phrase ascribed unto antichrist , chap. . . & . . answ. i have shewed before that the similitude of phrases in different places , is no ground to conclude a coincidence of the same things intended . ( . ) the phrases are not the same , nor alike in the places compared . concerning him who is spoken of chap. . . it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of them , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they shall take or remove away the continual offering ; that is , hinder the observation of it , and attendance unto it , when it ought to be observed . of the prince , chap. . v. . it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shall cause to cease sacrifice and offering ; so that de jure , they ought no more to be observed . § in the same time , saith he , the said prince is said , v. . for the overspreading of abominations to make desolate ; a phrase attributed unto antichrist , chap. . , . & . . there said to set up the abominations making desolate . answ. although great desolations and destructions being treated of in all these places , it would not be strange , if the same author should express the alike events in the same terms ; yet those which we are referred unto , are not the same in the original , nor of any considerable correspondency . and the like may be said of another instance , which he adds in the ninth place , between an expression , chap. . v. . and chap. . v. . wherein is no agreement at all , and the places treat directly of things different , yea contrary . § it is added in the last place , that as in the seventy weeks , the division of the seven from the sixty , and of both from the one week , are unapplicable to the material restauration out of real babylon , so they will exactly and precisely agree to the restauration out of antichristian babylon , as shall be shewed . answ. that the distribution of the lxx . weeks mentioned in the text , is applicable unto the continuance of the judaical church and state , with the coming of the messiah , and the accomplishment of his work , hath been in part already shewed , and shall be fully cleared in our ensuing exposition of the place . ( . ) unto the exact answering of it unto the restauration of the church from antichristianism : i shall only say , that if men may be allowed to fix epocha's arbitrarily at their pleasure ; and make applications of what is spoken in any place of scripture , unto what things and persons they please , there is no doubt , but that they may make their own imaginations to adhere and agree well enough together . § this brief view we have taken of the reasons of this reverend author , both those whereby he endeavours to prove , that in this prophecy , the coming of the messiah is not intended , and those whereby he would induce a perswasion , that the whole of it , is not only applicable unto , but also doth directly intend the state and condition of the church in these latter dayes , whereby whether he hath evinced his intention , and whether his arguments are sufficient to dispossess us of the catholick faith of the church in all ages , concerning the sense and importance of this angelical message unto daniel , is left unto the judgement of men sober and learned . for my part , i shall take it for granted , that they are all of them so far removed out of our way , as that we may proceed with our designed explication and vindication of this prophecy from the exceptions of the jews , without any disturbance from them . § there are three things that in thi● illustrious prophecy , offer thems●lves unto our consideration . first , the general testimony given unto the coming of the messiah , and the limitation of time wherein he should so come . secondly , the especial sense of the words in the several passages of it , and the distinct prophecies contained in them . thirdly , the chronological computation of the time designed , in an exact account of the space of time limited from the beginning unto the end . the first of these is that wherein principally we have to do with the jews ; namely to prove from hence , that there was a time limited and determined for the coming of the messiah which is long since expired . and all things herein we shall find clear and evident . both the space of time limited , and the several coincidencies of its expiration are sufficiently manifest . in the second also we have to deal with them in order unto the confirmation of the former . in both these the latter masters have studiously endeavoured to cast difficulties and perplexi●ies on the words , which must be removed , by the consideration of their use and genuine importance , w●th t●e scope of the prophecy , and the help unto the understanding of it , which is con●rib●ted from other places of scripture . the third is attended with sundry entanglement● , which although they are not absolutely inextricable , yet are such in respect o● some minute parts of calculation , as will not suffer us to so demonstrative a certainty , as that all men should be compelled to acquiesce therein . this is sufficiently manifested in the different calculations of the most learned of the antient and later writers who have laboured in this subject . in reference therefore hereunto , i shall do these two things ; first , manifest that our argument from this place , is not at all concerned in the exact chronological computation of the times , whereunto the accomplishment of this prophecy relates . and secondly , shall demonstrate that this difficulty is conquerable , by giving a clear and satisfactory account of the time specified and limited , such as is not liable unto any material objection . ●irst , it is evident in general that here is given out by the holy ghost himself , a § computation of the time wherein the messiah was to come , and to perform the work allotted unto him . and this gives warrant unto the kind and nature of argument which we now insist upon . no small part this was of the churches treasure of old , and a blessed guide it would have been unto the faith and obedience of them concerned therein , had it been diligently attended unto . but having sinfully neglected it in its season , they have ever since wickedly opposed it . to daniel it was granted as a great favour , relief and priviledge , upon his deep humiliation and fervent supplications , as himself records . whilest , saith he , i was speaking and praying ; ( with fasting , sackloth , and ashes , v. . ) and confessing my sins , and the sins of my people israel , and presenting my supplications before the lord my god , for the holy mountain of my god ; yea , whilest i was speaking in prayer , the man gabriel whom i had seen in the vision at the beginning , being caused to fly swiftly , touched me about the time of the evening oblation : and he informed me , and talked with me , and said , o daniel i am now come forth to give thee skill and understanding . at the beginning of thy supplications the commandment came forth , and i am come to shew thee , for thou art greatly beloved ; therefore understand the matter , and consider the vision , seventy weeks , &c. v. , , , . this was the answer that god gave him upon his great and fervent prayer for the church , and that for his relief , comfort and supportment ; whence it is evidently manifest , that the great blessing of the church was enwrapped in it . and the computation of time mentioned , was granted as a light to guide the jews , that they might not shipwrack their souls at the appointed season . but when the time of its accomplishment drew nigh , they being generally grown dark and carnal , and filled with prejudices against the proper work of the messiah , wholly disregarded it . and since the misery that is come upon them for not discerning this time and judgement , most of them do cry out against all computations of time about the coming of the messiah , although they are plainly called and directed thereunto by god himself . neither can they conceal the vexation which from hence they receive , by finding the design of the prophecy so directly against them . hence this place of daniel , as to the time of the coming of the messiah , as the fifty third chapter of isaiah , for his office and work , are justly esteemed the racks and tortures of the rabbins . it may not therefore be amiss in our way to take a little prospect of their perplexity in this matter . in the talmud . tractat. sanedrin , they have laid down this general rule , male pereant § qui temporum articulos suppetunt quibus venturus est messiah . or as they express it by a solemn curse in the name of rabbi jonathan , a great man among them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let their bones rot who compute the times of the end . and in shebet . jehuda , ( wherein they follow maimonides in jad . chazekah , tractat. de regib . cap. . ) they give a particular account of that solemn malediction against the computers of times . it was invented , they say , because upon the mistakes of their reckonings , or failings of their calculations , the people are apt to despond , and begin to suspect that he is already come . so openly do they own it to be an invention to shelter their unbelief against their convictions . yet this hath not hindered some of their chiefest doctors , when they hoped to make some advantage of it , ( as when they saw their disciples under any distress enclinable unto christianity ) to give out their conjectures without any respect unto the talmudical curse . so the author of shalscheleth hakkabala assigns the year for the coming of the messiah to be the th from the creation ; which according to their computation fell out about the year of the lord by our account . another would have it to be in the year , that is , twenty three years after , in the year . abarbinel in his comment on isaiah comes short of these ; assigning it to the year . or . at the farthest ; for he had great expectations from the issue of the wars between the christians and saracens that were in his dayes . their utmost conjecture in zohar is upon the year . which with their wonted success , fell out in the year of our lord . or thereabouts . and all these calculations were invented and set on foot to serve some present exigency . but the talmudical curse and censure is pointed directly against them that would conclude any thing from the account of gabriel given unto daniel in this place . this they plainly acknowledge in a disputation which they had with a converted jew before the bishop of rome recorded in their shebet jehuda . only they would except daniel himself , affirming that he was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a computer of the time , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a seer ; as though the question were about the way and means whereby we attain a just computation of the time , and not about the thing it self . daniel received the knowledge of this time by revelation , as he did the time of the accomplishment of the captivity , though he made use of the computation of time limited in the prophecy of jeremiah ; but in both he gives us a perfect calculation of the time , and so cannot be exempted from the talmudical malediction . and i mention these things in the entrance of our considerations of this prophecy , to manifest how far the jews despair of any tolerable defence of their cause , if the things recorded in it be duly weighed . this then we see in general , that the holy ghost directed the church to compute the time of its spiritual deliverance by the coming of the messiah , no less evidently then he did that of their temporal deliverance from the babylonian captivity . neither are there more differences among christians , about the precise beginning and ending of daniels lxx . weeks , then were and are about the beginning and ending of the lxx . years of jeremiah amongst the jews . this rule was given them by god himself , to direct and guide them , if they would have attended unto it , in that darkness , and under those prejudices , which the coming of the messiah was attended withall . § and it is observable , that although it was not the will of god , that they should exactly know the year and day of the accomplishment of this promise , or that they could not attain unto it , or had lost the tradition of the sense of it , yet about the end of the time pointed unto in this computation , they were all of them raised up to a great expectation of the coming of the messiah . and this is not only evident from the gospel , wherein we find that upon the first preaching of john baptist , they sent unto him to know whether he were the messiah or no , and were all of them in expectation and suspense about it , untill he publickly disavowed any such pretence , and directed them to him who was so indeed ; but also from sundry other testimonies which themselves can put in no exception unto . their own historian tells us , that what principally moved and instigated them to undertake an unequal war with the romans , was the ambiguity ( as he thought ) of the oracle , that about that time one of their nation should obtain the monarchy of the world ; joseph . de bell. judaic . lib. . cap. . which he to play his own cards , wrested unto vespasian , who was far enough from being one of their nation . now divine oracle about the coming of the messiah at that season they had none but this of daniel . and so renowned was this oracle in the world , that it is taken notice of by both the famous roman historians , who wrote the occurrences of those dayes . pluribus persuasio inerat antiquis sacerdotum literis contineri , eo ipso tempore ut valesceret oriens , praesectique judaea , rerum potirentur ; saith tacitus , histor. lib. . many had a persuasion , that there was a prophecy in the antient sacred books , that at that time the east should prevail , and that the governours of judaea should have the empire of the world . and suetonius , in the life of vespasian ; percrebuerat toto oriente vetus & constans opinio , ut eo tempore judaea praesecti rerum potirentur . an antient and constant persuasion was famous all over the east , that at that time governours of judaea should have the empire : and this , as he adds , drew the jews into their rebellion and war against the romans . now this oracle was no other but this prophecy of daniel , whose accomplishment at that time the jews all over the east expected . and they acknowledge in their talmud , that they were made prodigiously obstinate in the war they had undertaken against the romans , by their continual expectation every day and moment , that their messiah who was to come about that time , would appear for their relief : for because of some expressions in this prophecy , they alwayes looked for his coming in some time of great distress . but this through their lusts and blindness was hid from them , that their distress indeed arose from their rej●ction of him , who was come , and had actually call●d them unto that repentance , which alone would have prevented it . and this perswasion that the m●ssiah was to come at , or about the end of daniels weeks , and that those weeks were now come to an end , was so fixed in their minds , that when they found , that he came not , as they thought , according unto their expectation , they attempted to make a messiah themselves , even the famous barcoshi , which proved the means and cause of their utter extirpation out of the land of canaan , as hath been declared . thus was it with them of old , whose posterity through obstinacy in their unbelief , do now curse all that compute the time of his coming , and confounding it with his second appearance at the end of the world , cast it off to the last day , or a small proportion of time immediately preceding it . the prophecy its self , ( that we may return to its consideration ) contains a mixture § of things good and desirable with those that are terrible and dreadful . that there is a prediction of things terrible and poenal in destructions and desolations upon or after the close of the lxx . weeks , is both plain in the text , and acknowledged by the jews . that there is any thing of mercy , love and grace contained in the words , some of them deny . this course takes abarbinel in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , springs or fountains of salvation . but this figment is directly contrary to the whole prophecy , the context , and express words of the text. the vision its self was granted unto daniel in answer unto his prayer . that the design of his solemn supplication , was to obtain mercy and grace for israel is also plainly set down . the answer is given him in a way of mercy and love , and for his consolation in his great distress : and is it not strange that the spirit of god should direct him to pray solemnly for grace and mercy , and give him a blessed answer for his comfort and supportment , which should contain nothing at all of the mercy prayed for , but only terrifie him with wars , desolations and destructions ? as such an apprehension hath nothing in the scripture to warrant it ; so it is altogether dissonant from reason . besides the things mentioned and summed up , v. . contain the very extract of all the good things that ever were promised unto the church from the foundation of the world ; and which it had for many ages been nourished with the expectation of . but these things will be more particularly evinced in our ●nsuing d●scourse . for the computation its self , the jews universally acknowledge , that the sevens § here denote sevens of years ; so that the whole duration of the lxx sevens comprizeth four hundred and ninety years . this is granted by r. s●adias hagaon , jarchi , and kimchi on the place . here we have no difference with them , nor others . for it were lost labour to divert unto tho consideration of the fancy of origen , who homil. . in matthew would have ●very seven to contain lxx . years , ten years to each day , and the account to begin at the creation of the world , making the whole summ of years to be . which expired as he thought at the coming of christ. apollinaris also indulged to a more vain imagination , supposing the prophecy to give an account of the whole space of time , from the death of our saviour unto the end of the world . but these fancies are exploded by all ; both jews and christians are generally agreed , that the precise duration of the time determined , is four hundred and ninety years ; and not to extend farther then the destruction of jerusalem by titus ; whether it reach so far or no , shall afterwards be discussed . that which we have to prove and establish from this prophecy against the jews , is , first , that the true and only messiah promised unto the fathers , is here spoken of ; and the time of his coming limited . secondly , that he was to come , and to discharge his work before the expiration of the lxx weeks , or four hundred and ninety years from their proper date , that is , before the sacrifice and oblation were caused to cease , in the destruction of the city and temple . these things , if we clearly evince from the text , we have satisfied our argument , and confirmed that the messiah is long since come . n●ither are we as to the importance of the testimony its self , concerned in that chronological computation of the tim● limited , which we shall afterwards enquire into . the first thing incumbent on us , is to prove , that it is the true and only messiah , and his coming that is here spoken of . and this we shall do , ( . ) from the context and scope of the prophecy . ( . ) the name whereby he is called . ( . ) the work assigned unto him . ( . ) the general confession of the jews of old . ( . ) the follies and open mistakes of the latter jews , in substituting any other thing or person in his stead . first , the context and scope of the place , evidence him to be intended . this in § general was before declared . it was about the greatest concernm●nt of that people , that daniel had newly made his supplications . the answer given , him is as the angel declar●s , suited unto his desires and requests ; and it contained an account of their state and condition , untill the consummation of all things that concerned them . the end of that people , or that for whose sake they were a church and people , was as we have demonstrated , the bringing forth of him , in whom all the nations of the earth should blessed , untill this was accomplished , it was impossible from the decree and promise of god , that they should fall under an utter rejection , or final desolation . but this is plainly foretold , as that which should come to pass at the end of the time here determined , or instantly upon it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shall cause the oblation and sacrifice to cease : that is utterly and everlastingly , putting thereby a period and final end unto their church state and worship . but what th●n shall become of the people ? by a wing of abominations he shall make them desolate ; or cause them to be wasted and laid desolate , by overspreading armies , either in themselves abominable , or abhorred by them . and in both these senses were the roman armies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a wing of abominations . neither was this to endure for a season only , but unto a consummation of the whole , v. . now it was inconsistent with all the promises of god , and the sole end of his wisdom , in all that he had to do with that people , that this desolation should happen before the production of the messiah . it being therefore expresly said in the text , that the messiah should come before all this were accomplished , who can be intended thereby , but he who was promised unto the fathers from the foundation of the world . secondly , this whole revelation was granted unto daniel for his relief in the prospect that he had of the ensuing calamities of the church ; and recorded by him for the supportment thereof in those distresses , as were also those prophecies of haggai and malachi before insisted on . now the only general promise , which god for the consolation of his church of old renewed unto them in all ages , was this concerning the messiah , wherein all their blessedness was enwrapped . this we have already manifested from moses and all the prophets , who ensued in their several generations . and he is therefore here no less intended . thirdly , what ever benefit , priviledge or advantage the church had any ground or reason to expect from the promises of god at the coming of the messiah , they are all here expressed , as we shall immediately declare . and we may truly say , that if the things mentioned , v. . were to be wrought by any other then the messiah , the church had much more reason to desire him , then the messiah himself , as for any other work which remained for him to do . fourthly , unless the messiah and his blessed work be here intended , there is not one word of comfort or relief unto the church in this whole prophecy . for those who deny his coming here to be foretold , are forced violently to wrest the expressions in v. . unto things utterly alien and forreign from the plain and only signification of the words . and how inconsistent this is with the design of this angelical message , we have before manifested . the context therefore evidently bespeaks the true messiah to be here intended . § secondly , the names and titles given unto the person spoken of , declare who he is that is designed . he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , messiah , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by way of eminency , and absolutely . indeed the very name of the messiah as appropriated unto the promised seed , is taken from this place alone ; for it is no where else used of him absolutely . his messiah , or the messiah of the lord , that is his annointed is often used ; but absolutely the messiah , here only . and it is not probable , that the name being used but once absolutely in the scripture , any other should be intended but he alone whose name absolutely alone it is . the name therefore sufficiently denotes the person . the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , messiah the prince , makes it yet more evident . for as this word is often used to denote a supream ruler , one that goeth in and out before the people , in rule and government , as sam. . . kings . v. . kings . v. . and in sundry other places , so it is peculiarly assigned unto the messiah , isa. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; behold , i have given him a witness unto the people , a leader , ( or prince ) and commander unto the people . and those words are thus paraphrased by jonathan ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; behold , i have appointed him a prince to the people ; a king , and ruler over all kingdoms . this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , messiah , the prince , leader , or ruler over all . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mich. . v. . the ruler ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ezek. . v. . the shepheard ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prince , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mal. . . the lord. and to ascribe this name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , messiah the prince absolutely unto any but the promised seed , is contrary to the whole tenour of the old testament . moreover , he is called , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holiest of holies ; the most holy ; sanctitas sanctitatum in the abstract , the holiness of holinesses . the most holy place in the tabernacle and temple was so called ; but that cannot be here intended . the time is limited , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to annoint , ( or to make a messiah of ) the most holy. but by the jews confession the holy place in the second temple was never annointed , because it was not lawfull for them to make the holy oyle . but suppose it was annointed , it must be so long before the expiration of these weeks , which ended , as they suppose in its final destruction ; and in truth not long before . it must therefore be the person typified by the holy place , in whom the fulness of the god-head was to dwell , that is here said to be annointed . had there been any targum on the hebrew chapters of daniel , we should have better known the sense of the antient jews in this matter then now we do . some of them in after ages agree with us . nachmanides tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; this holy of holies is the messiah ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who is sanctified from amongst the sons of david . so he on the place . thirdly , the work assigned to be done in the dayes of this messiah , here spoken of § and consequently by him , declares who it is that is intended . sundry things there are in the text belonging unto this head : as ( . ) finishing of transgression . ( . ) the making an end of sin ; ( . ) making reconciliation for iniquity , ( . ) the bringing in of everlasting righteousness : ( . ) the sealing up of vision and prophecy : ( . ) his being cut off , and not for himself . ( . ) confirming the covenant with many . ( . ) causing the sacrifice and oblation to cease . all these , especially as coincident , demonstrate the person of the messiah . he that shall call to mind what hath been evinced concerning the nature of the first promise , the faith of the antient judaical church , the person , office , and work of the messiah , will upon the first consideration of these things , conclude that this is he . for we have in these things a summary of the old testament , the substance of all temple institutions , the center of all promises , a brief delineation of the whole work of the promised seed . wherefore although it be not an exposition of the place that we have undertaken , but meerly a demonstration of the concernment of the messiah therein ; yet because the consideration of the particular expressions above mentioned , will give light into the strength of the present argument , i shall in our passage briefly unfold them . the first thing designed is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the time determined for the coming of § the messiah , is also limited , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad cohibendam praevaricationem ; to restrain , forbid , coerce , make an end of transgression . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to shut , to shut up , to forbid , to coerce , to refrain , or restrain , psalm . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have refrained , or kept my feet from every evil way , psal. . v. . thou lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilt not with-hold , or restrain thy mercy from me . so also to shut up , or put a stop unto ; as jerem. . v. . haggai . v. . sam. . v. . psalm . v. . thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carcer , a prison wherein men are put under restraint . from the similitude of letters and sound in pronuntiation , some suppose it to have an affinity in signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consummate , to end , to finish . but there is no pregnant instance of this coincidence . for although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do sometimes signifie to restrain or shut up , as psalm . v. . yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no where signifies to consummate , finish , or compleat . the first thing therefore promised with the messiah , which he was to do at his coming , was to coerce and restrain transgression , to shut it up from overflowing the world so universally as it had done formerly . trangression from the day of its first entrance into the world , had passed over the whole lower creation like a flood . god would now set bounds unto it , coerce and restrain it , that it should not for the future overflow mankind as it had done . this was the work of the messiah . by his doctrine , by his spirit , by his grace , and the power of his gospel , he set bounds to the rage of wickedness , rooted out the old idolatry of the world , and turned millions of the sons of adam unto righteousness . and the jews who deny his coming , can give no instance of any other restraint laid upon the prevalency of transgression within the time limited by the angel , and so directly deny the truth of the prophecy , because they will not apply it unto him unto whom alone it doth belong . the second thing to be done at the season determined , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to seal § up sins , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to seal , or to seal up . the expression is metaphorical . to seal , is either to keep safe , or to hide , cover and conceal . the former can have no place here , though the word seem once to be used in that sense , with reference unto sin . job . v. . but this sense hath a perfect inconsistency with what is spoken immediately before , and what follows directly after in the text. and the most proper sense of the word is to cover or conceal , and thence to seal , because thereby a thing is hidden , cant. . v. . now to hide sin , or transgression in the old testament is to pardon it , to forgive it . as then the former expression respecteth the s●op that was put to the power and progress of sin by the grace of the gospel , as titus . v. , . so doth this the pardon and removal of the guilt of it by the mercy proclaimed and tendred in the gospel . and in this way of expression , is god said to cast our sins behind his back , to cover them , and to cast them into the bottom of the sea . that this was no way to be done but by the messiah we have before evinced . neither can the jews assign any other way of the accomplishment of this part of the prediction , within the time limited . for setting aside this only consideration of the pardon of sin procured by the mediation of the messiah , and there was never any age wherein god did more severely bring forth sin unto judgement , as themselves had large experience . § thirdly , this season is designed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make reconciliation for iniquity . to reconcile iniquity ; so our apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renders this expression , heb. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to reconcile iniquities . that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make reconciliation with god for iniquity ; to make attonement . the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when applied unto sin , is known and granted . if it be spoken of god , it is to hide , to cover , to pardon sin , to be gracious unto sinners ; if of men in the use of any of his institutions , it is to propitiate , appease , attone , make attonement , or reconciliation , as i have elsewhere at large declared . how this was to be done by the messiah hath been already evinced . this was that work for which he was promised unto our first parents from the foundation of the world . that he was to do it , we are taught in the old testament , how he did it in the gospel . to expect this work of making attonement for sin , from any other , or to be wrought by any other wayes or means , is fully to renounce the first promise , and the faith of the fathers from the foundation of the world . § that which in the fourth place is mentioned answers the former . to make reconciliation for iniquities , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bring in everlasting righteousness . there was a legal righteousness amongst the people before , consisting partly in their blameless observation of the institutions of the law , and partly in their ritual attonements for sin , made annually and occasionally . neither of these could constitute their righteousness everlasting . not the former ; for by the deeds of the law can no flesh be justified ; that is , not absolutely , what ever they might be as to the possession of the promised land. not the latter ; for as our apostle observes , the annual repetition of legal sacrifices did sufficiently manifest that they could not make perfect them that came unto god by them . in opposition unto these , an everlasting righteousness , such as is absolute , perfect , and enduring for ever , is promised to be brought in by the messiah ; the righteousness which he wrought in his life and death , doing and suffering the whole will of god , being imputed unto them that believe . and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , everlasting righteousness , procureth and endeth in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , everlasting salvation mentioned , isa. . v. . both opposed unto the ritual righteousness , and temporal deliverance of the law. to declare the nature , and the way of bringing in this righteousness is the design of the gospel , rom. . v. , . and i desire to know of the jews , how it was brought in within the time limited . according unto their principles , the time here determined , was so far from being a season of bringing in everlasting righteousness , that by their own confession it brought in nothing but a deluge of wickedness in the sins of their nation , and oppressions of the gentiles . this therefore is the proper work of the messiah , foretold by the prophets , expected by all the fathers , and not denyed by the jews themselves at this day , though they would shamefully avoid the application of it unto him in this place . but he , who ever he be , that brings in everlasting righteousness , he and no other is the promised seed , the true and only messiah . § the fifth thing here foretold , is in those words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to seal vision and prophet . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; prophet , for prophecy ; the concrete for the abstract . the expression being metaphorical , is capable of a triple interpretation or application , every one of them proper unto the messiah , his work , and the times wherein he came , and to no other . ( . ) to seal , is to consummate , to establish , and confirm . things are perfected , compleated , established and confirmed by sealing , jer. . v. . isa. . v. . john . v. . rom. . v. . in this sense , vision and prophecy were sealed in the messiah . they had all of them respect unto the coming of the just one , the promised seed . god had spoken of him by the mouths of his holy prophets from the foundation of the world . in the bringing of him forth , he sealed the truth of their predictions by their actual accomplishment . the law and the prophets were untill john , and then they were to be fulfilled . this was the season wherein all vision and prophecy centred ; this the person who was the principal subject and end of them ; he therefore and his coming is here foretold . ( . ) to seal , is to finish , conclude , and put an end unto any thing : isai. . v. . thus also were vision and prophecy then sealed among the jews . they were shut up and finished . the priviledge , use , and benefit of them , were no more to be continued in their church . and this also fell out accordingly . by their own confession , from that day to this , they have not enjoyed either vision or prophet . that work , as unto them came wholly to an end in the coming of the messiah . ( . ) by sealing the confirmation of the doctrine concerning the messiah , his person , and office by vision and prophecy may be intended . the visions and prophecies that went before by reason of their darkness and obscurity , left the people in sundry particulars at great uncertainty . now all things were cleared and confirmed . the spirit of prophecy accompanying the messiah , and by him given unto his disciples foretold by joel , chap. . v. , . was in his revelations express , clear and evident , directing unto and confirming every thing belonging unto his person and doctrine . neither had these words any other accomplishment but what is contained in these things . sixthly , it is affirmed , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , messiah shall he cut off : not , occidetur shall § be slain , as the vulgar latin renders the word , but excidetur , shall be cut off , that is , poenally , as one punished for sin . for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when it includes death , constantly denotes a poenal excision , or cutting off for sin . see gen. . v. . exod. . v. . numb . . v. . this the jews themselves acknowledge to be the meaning of the word . so rab. suadias gaeon in haemun●th , cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is not used for slaying , unless it be of him , who is slain by the sentence of the judge , ( or is judicially cut off ) as it said , every one that eats of it shall be cut off , levit , . v. . it is then foretold , that the messiah shall be cut off poenally for sin ; which he was when he was made a curse for sin , all our iniquities meeting upon him . and this also is intimated in the ensuing particles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not to him . for an objection is prevented that might arise about the poenal excision of the messiah , for how could it be , seeing he was every way just and righteous . to this it is answered by way of concession , that it was not on his own account , not for himself , but for us ; as is at large declared , isa. . or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to him , may be a farther declaration of of his state and condition ; namely , that notwithstanding those carnal apprehensions which the jews would have of his outward splendour , glory , wealth and riches , yet in truth he should have nothing in or of this world , none to stand up for him , not where to lay his head . and this is that part of the prophecy , for the sake whereof the jews do so pertinaciously contend , that the true messiah is not here intended . for , say they , he shall not be poenally cut off . but who told them so ? shall we believe the angel or them ? will they not suffer god to send his messiah in his own way , but they must tell him , that it must not be so ? to cast off prophecies , when and because they suit not mens carnal lusts , is to reject all authority of god and his word . this is that which hath proved their ruine temporal and eternal : they will not receive a messiah that shall suffer , and be cut off for sin , though god foretold them expresly that it must be so . it is added seventhly , concerning the person here spoken of , and whose coming is § foretold ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he shall confirm or strengthen the covenant unto many . the covenant spoken of absolutely , can be none but that everlasting covenant which god made with his elect , in the promised seed . the great promise whereof was the foundation of the covenant with abraham . and hence god sayes , that he will give him for a covenant unto the people , isa. . v. . chap. . v. . and the salvation which they looked for through him , god promiseth through the blood of the covenant , zech. . v. . this covenant he strengthened unto many in the week wherein he suffered , even unto all that believed in him . this everlasting covenant was ratified in his blood , heb. . v. . and after he had declared it in his own ministry , he caused it to be proclaimed in and by his gospel . at the time here determined , the especial covenant with israel and judah was broken , zech. . v. . and they were thereon cast off from being a church or people . nor was there at that season any other ratification of the covenant , but only what was made in the death of the messiah . § then also , eighthly , did he cause to cease the sacrifice , and gift , or offering . first , he caused it to cease , as unto force and efficacy , or any use in the worship of god , by his own accomplishment of all that was prefigured by it , or intended in it . hereby it became as a dead thing , useless , unprofitable , and made ready to disappear , heb. . v. . and then shortly after he caused it utterly to be taken away , by a perpetual desolation brought upon the place where alone sacrifices and offerings were acceptable unto god according unto the law of moses . and this is the third evidence that this prophecy affords unto our assertion ; namely , that it is the true promised messiah and none other , whose coming and cutting off is here foretold . the great things here mentioned were fulfilled in him alone ; nor had they ever the least respect unto any other . and the jews do not in any thing more evidently manifest the desperateness of their cause , then when they endeavour to wrest these words unto any other sense or purpose . § moreover , besides the confession of the antient jews , consenting unto the truth contended for , we have for our confirmation therein , the wofull perplexities of their later masters in their attempts to evade the force of this testimony . for some ages they have abhorred nothing more , then that the true messiah should be thought to be here intended . for if that be once granted , they know that it brings an instant ruine unto the pretences of their infidelity ; and that not meerly upon the account of his coming , which they have invented a sorry relief against , but on that of his being poenally cut off , which can no way be reconciled unto their presumptions and expectations . but if he be not here intended , it is incumbent on them to declare who is . for the utmost extent of the time limited in the prediction being long since expired , the prophecy hath certainly had accomplishment in some one or other ; and it is known or may be known who ; or otherwise the whole angelical message , never was , nor ever will be of any use to the church of god. but here our masters are by no means agreed amongst themselves ; nor do they know what to answer unto this enquiry . and if they do guess at any one ; it is not because they think it possible he should be designed , but because they think it impossible for them to keep life in their cause , and not to speak when the sword of truth lyes at the heart of it . some of them therefore affirm the messiah spoken of to be cyrus , whom god calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his annointed , isa. . v. . but what the cutting off , or death of cyrus should make in this prediction they know not . nor do they endeavour to shew that any thing here mentioned to fall out with the cutting off the messiah , hath the least relation unto cyrus or his death . and if because cyrus is once called the annointed of the lord , he must be supposed to be intended in that place , where no one word or circumstance is applicable unto him , they may as well say , that it is saul the first king of israel who is spoken of , seeing he also is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the annointed of the lord , sam. . v. . as was zedekiah also , lament . . v. . but it must needs be altogether incredible unto any , unless they are jews who can believe what they please that serves their ends , that because the lord calleth cyrus his annointed , in reference unto the especial work of destroying the babylonian empire , in which sense the term of annointing , namely for a designation unto any employment , is obvious and familiar in the old testament , should therefore be esteemed the promised messiah of the people of god , who is here evidently described . but that which casts this fancy beneath all consideration is the time allotted to the cutting off of the messiah . those amongst the jews themselves who begin the account of the weeks from the most early date imaginable , fix their epocha in the giving of the promise unto jeremiah concerning their return from captivity , which was in the dayes of jehojakim . now from thence unto the death of cyrus , no computation will allow above lxxx years ; which comes short somewhat above four hundred years of the season here allotted for the cutting off the messiah . and the same is the case with joshua , zerubbabel and nehemiah , whom some of them would have to be designed . for neither were any of them poenally cut off , nor did they cause in any sense the sacrifices to cease , but endeavoured to continue them in a due manner , nor did they live within some hundreds of years of the time determined , nor was any thing besides here forefold , wrought , or accomplished in their days . § abarbinel , and after him manasse ben israel with some others of them fix on agrippa the last king of the jews , who , as they say with his son monabasius was cut off or slaine at rome by vespasian . a learned man in his apparatus ad origines ecclesiasticas , mistakes this agrippa for herod agrippa , who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . but he who dyed long before the destruction of the city is not intended by them , but the younger agrippa the brother and husband of berenice . neither is there any colour of probability in this fancy . for neither was that agrippa properly ever king of the jews , having only galilee under his jurisdiction , nor was he ever annointed to be their king , nor designed of god unto any work on the account whereof he might be called his annointed , nor was he of the posterity of israel , nor did by any thing deserve an illustrious mention in this prophecy . besides in the last fatal war , he was still of the roman side and party , nor was he cut off or slain by vespasian , but after the war lived at rome in honour , and dyed in peace . yea , he did not only out-live vespasian , but titus and domitian his sons also , and continued unto the third year of trajan , as justus the tiberian assures us in his history , whose words are reported by photius in his bibliotheca . so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is nothing of truth , no colour of probability in this desperate figment . their last evasion is , that by messiah the prince , the office of magistracy and priesthood , § and in them all annointed unto authority are intended . these they say were to be cut off in the destruction of the city . and herein they have the consent of africanus , clemens alexandrinus , and eusebius among the antients , who are also followed by some later writers . but this evasion also is of the same nature with the former , yea , more vain then they , if any thing may be allowed so to be . the angel twice mentioneth the messiah in his message . first , his coming and annointing , v. . and then his cutting off , v. . if the same person or thing be not intended in both places , the whole discourse is aequivocal and unintelligible , no circumstance being added to difference between them , who are called by the same name in the same place . and to suppose that the holy ghost by one and the same name , within a few words , continuing his speech of the same matter without any note of difference or distinction , should signifie things diverse from one another , is to leave no place for the understanding of any thing that is spoken by him . the messiah therefore who was to come , and be annointed and cut off , is one and the same individual person . now it is expresly said , that there shall be seven weeks , and sixty two weeks , that is four hundred eighty three years from the going forth of the decree unto messiah the prince . i desire therefore to know whether that space of time was passed before they had any such magistrates or priests , as they pretend afterwards were cut off : this is so far from truth , that before that time , the rule of the hasmonaeans , the last supream magistrates of their own nation , was put to an end . this pretence therefore may pass with the former . and this perplexity of the modern jews in their attempts to apply this prophecy unto any other thing or person besides the true messiah , confirms our exposition and application of it . there is no other person that they can imagine , unto whom any one thing here mentioned , may seem to belong ; much less can they think of any , in whom they should all center and agree . it is then the promised messiah , the hope and expectation of the fathers , whose coming and cutting off , is here foretold . that which remains for the full confirmation of our argument from this place , § is , that according unto this prophecy , ●he promised messiah was to come whilest the temple was standing , and the daily sacrifice continued , before the expiration of the lxx weeks of years limited by the angel. this is put beyond all q●estion in the text its self , nor is it denyed by the jews , all whose exceptions lye against the person spoken of , whom we have proved to be the messiah . lxx weeks are assigned by the angel for the accomplishment of the whole prophecy , and all things contained in it . after vii . weeks , and lxxii weeks , that is , in the beginning or middle of the last week , the messiah was to be cut off . when this was past , and the covenant confirmed with many , unto the expiration of the whole time limited , the daily sacrifice was to cease , and an overflowing desolation was to come upon the city and temple . this the jews themselves acknowledge to be the destruction brought upon them by the romans ; nor do any of them extend the four hundred and ninety years , any farther . it remains therefore that the messiah came before that desolation , which is that we undertook to demonstrate from this place . there are yet some arguments to the same purpose with those foregoing that § remain . but before we proceed unto them , it will be necessary to consider the computation of the times , which we are here directed unto by the angel. i have already manifested that our argument from this place is not concerned in the exact chronological computation of the time here limited , as to its precise beginning and ending , with the commensuration of it , unto the times , seasons , and accounts of the nations of the world . for when ever the time mentioned began , all men agree that it is long since expired , namely , at or before the desolation of the city and temple . now all that we undertook to prove , which also is sufficient unto our present purpose , is , that before that season the messiah was to come , and to be cut off , which we have done , and cleared our argument from all further concernment in this account . but yet that it may appear , that there is no entanglement cast upon this testimony , by the chronological difficulties which are pretended in the computation of the time here determined , as also that there are no such difficulties therein , but what are fairly reconcileable unto all that is affirmed in the text , before we proceed to the consideration of our remaining arguments , they also shall be considered and stated in the ensuing exercitation . exercitatio xv. chronological computation of the times determined in daniel 's weeks . difficulty thereof acknowledged . beginning before the reign of cyrus rejected . double beginning of the kingdom of cyrus . that over persia. that over the babylonian monarchy . forreign accounts to be suited unto the scripture . beginning of the reign of cyrus over persia when . over the whole empire when . the space of time from thence to the destruction of jerusalem , years . duration of the persian empire . of the empire of the seleucidae to the rule of jonathan among the jews . duration of the egyptian kingdom , or reign of the ptolomey's rule of the hasmonaeans and herod the great . from the birth of christ , to the destruction of jerusalem . from the first decree of cyrus , to the destruction of jerusalem years . precise end of daniels weeks , the death of the messiah . years taken from the former account . opinion of reynolds . examined , rejected . meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cut off ; limited ; not abbreviated . vulgar latin , and mountacue noted . opinion of the jews , rejected . account of beroaldus , broughton , genebrand , willet . the decree of cyrus not intended in the prophecy . of the life and age of nehemiah . he came not up with zerubbabel . the decree of darius . what darius that was . hystaspes . not the decree intended . this darius not nothus ; proved against scaliger . the decrees of artaxerxes to ezra and nehemiah examined . longimanus , not memor , intended . decree unto ezra proved to be the decree mentioned . that there is some difficulty in finding out the true and exact computation of § the time here limited , all chronologers and expositors do confess : neither is there any thing that belongs unto the account of the times mentioned in the scripture , that hath been debated of old , or of late , with more difference of opinion , or diligence of indeavour . and the holy ghost himself by the angel seems to intimate this difficulty unto daniel in the double caution given him about it in the preface of the revelation made unto him , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declaring that not ordinary wisdom , diligence , consideration and understanding , is to be used in the investigation of the time here determined . nor is it necessary to suppose that daniel himself exactly understood the beginning and ending of the time or weeks mentioned . the hiding of the precise time intended , was also greatly subservient unto the providence of god , in the work he had to do by the messiah , and what that people were to do unto him . the general notation of it , sufficed for the direction of the godly , and the conviction of unbelievers , as it doth unto this day . and it may be , we shall not find any comp●tation , that will exactly answer in all particulars and fractions to a day , month , or year . and that either because of the great darkness and confusion of some of the times falling under the account , or else because perhaps it was not the mind of god that ever the time should be so precisely calculated , or that any thing which he revealed for the strengthening of the faith of his church , should depend on chronological niceties . it shall suffice us then to propose and confirm such an acc●unt of these weeks , which infallibly comprizing the substance of the prophecy , contains nothing in it contrary to the scripture , and is not liable unto any just rational exc●ption . and herein i shall not examine all the several accounts and computations that by learned men of old , or of late , have been given , ( being eleven or twelve in number ) but only mention those which carry the fairest probability , and the greatness of whose authors or abetters , call for our consideration . in the first place , we may wholly lay aside the consideration of them , who would § date the weeks from any time whatever before the first year of the reign , and first decree or cyrus . among these are , lyra , burgensis , galatinus , and he from whom he borrowed his computation raymandus martini . these fix the beginning of the weeks on the fourth year of zedekiah , as they say , when jeremiah gave out his prophecy about the babylonish captivity , and the return from it at the end of seventy years ; indeed the fourth year of jehoiakim , and not of zedekiah , as is apparent , jer. . , . of the like nature is the account of solomon jarchi , among the jews , who dates the time limited from the destruction of the temple by the chaldaeans . but both these accounts are expresly contrary to the words of the angel , fixing the beginning of the time designed , on the going forth of a decree for the building jerusalem . to these we may add all that would extend these weeks beyond the destruction of the city and temple by titus , as some of the jews would do , to comprize the prophecy of their second fatal destruction by hadrian , which is no way concerned in it : § the seventy weeks then mentioned , we must seek for , between the first year of cyrus , when the first decree was made for the re-edification of the temple , and the final destruction of it by the romans . this space we are confined unto by the text ; the seventy weeks are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the going forth of the word to cause to return and build jerusalem , vers . . now the kingdom of cyrus had a double first year : the one absolutely of his reign over persia , the other of his rule over the babylonish monarchy which he had conquered after the death of darius medus . the first year it is of this second date of the kingdom of cyrus , which may have any relation unto the time here limited ; for whilst he was king of persia only , he could have nothing to do with the jews , nor make any decree for the building of the temple , both the people and place being then under the dominion of another . besides , ezra . . where it is said , that he made his decree in the first year of his reign , himself plainly declares that he had obtained the eastern monarchy by the conquest of babylon . the lord god of heaven hath given me all the kingdoms of the earth ; which words can in no sense be applied unto the kingdom of persia , supposing , the monarchy of babylon still to continue . the whole space of time then here limited is seventy weeks , vers . . th● beginning of these seventy weeks is the going forth of the decree or word to restore or build jerusalem , v. . the first decree or command that could have any relation unto this matter , was that made by cyrus in the first year of his empire . we must then in the first place , find out the direct space of time between the first year of cyrus , and the destruction of the temple , and then enquire whether the whole , or what part of it is denoted by these seventy weeks . § some , i confess , there are , who contend that there is no consideration to be had of that computation of time , which we find amongst the heathen writers , nor of those stated epocha's by which they limited and distinguished their computations : for whereas , say they , we have certainly the term of this duration of time , its beginning and ending fixed , namely , the first of cyrus , and the death of messiah . it is positively det●rmined , that between them were seventy weeks , or four hundred ninety years , unto which all other accounts are to be squared and made proportion●ble . indeed the conclusion were unquestionable , if the premises were certain . if the terms be rightly fixed in the first of cyrus , and the death of the messiah , there must be but years between them : for whether we understand the reason of it or no , all forreign accounts must be suited unto what of infallible truth is stated in the scripture . but these things are much questioned ; for whereas some do doubt whether the time limited do absolutely expire in the death of the messiah , and be not rather to be ex●ended unto the destruction of the city and temple . there be many more , that do peremptorily deny that it is to take date from the first decree of cyrus : and so must we also , unless it can be proved that the times mentioned are justly commensurate from thence unto the death of messiah : for seeing there were other decrees , as we shall find , to the same purpose , which might be respected as well as that ; there is no reason why we should offer violence unto other approved computations , to force them to submit unto the scripture account , when we first offer violence unto that , to make it serve our own opinion . i shall therefore proce●d in the way proposed , and first give a just computation of the time from the first year of the empire of cyrus , unto the destruction of the city and temple , and then enquire whether the seventy weeks , or years here determined , be commensurate unto the whole , or only unto some part of it ; and if to some part only , then to what part of it , and how we are directed by the text to the beginni●g and end of the computation . and herein i shall not scrupulously bind my self unto daies , or months , or seasons of the year in any single account , but only consider the full and sound number of years , which in such computations , according to the custom of holy writ , is to be observed . and indeed , what through the silence , what through the disagreement of anti●nt historians , it is utterly impossible to state exactly , as to those lesser fractions , the times that are passed of old . and we seek for no more certainty in these things , than the condition of them will naturally bear . § it is generally agreed by all hi●torians and chronologers , that cyrus began his reign over persia , in the first year of the fifty fifth olympiad ; probably the same year that nab●nidus , or darius medus began his reign over babylon . and this was the year wherein daniel set himself solemnly to seek the lord for the delivery of the people out of captivity , he being now come to a kingdom who was so long before prophesied of to be their deliverer , dan. . . in the twenty seventh year of his reign , or the first of the sixty second , olympiad , having conquered the babylonian empire , he began the first year of his monarchical reign , from whence daniel reckons his third , which was his last , chap. . . and therein he proclaimed liberty unto the people of the jews , to return to jerusalem , and to build the temple , ezra . . the city and temple were destroyed by titus , in the third year of the eleventh olympiad ; now from the first year of the sixty second olympiad , unto the third of the two hundred and eleventh olympiad inclusive , are five hundred ninety nine years , and within that space of time are we to enquire after , and find the four hundred and ninety years here prophesied of , and foretold . of this space of time , the persian empire from the twenty seventh of cyrus , or first § of the whole monarchy , and the first of the sixty second olympiad , continued two hundred and two years , as is generally acknowledged by all antient historians , ending on , and including in it the second year of the one hundred and twelfth olympiad which was the last , of darius codomanus . for cyrus reigned after this three years : cambyses and smerdes magus eight : darius histaspes thirty four : xerxes with the moneths ensuing of artabanus twenty one : artaxerxes longimanus forty one : darius nothus nineteen : artaxerxes mnemon forty three : ochus twenty three : arses three : darius codomanus seven , in all two hundred and two years . after his death alexander beginning his reign in the third year of the th olympiad , reigned six years : from him there is a double account , by the two most famous branches of the graecian empire . the first is by the syrian , or aera of the seleucidae , which takes its date from the tenth year after the death of alexander , when after some bloody contests , seleucus setled his kingdom in syria , and reigned thirty years . after him reigned antiochus soter twenty one years , antiochus theos fifteen , seleucus callinicus twenty , seleucus ceraunus two , antiochus magnus thirty seven , seleucus philopater twelve , antiochus epiphanes twelve , eupator two , dementrius soter ten . in the second year of this demetrius , which was the d . of the account of the seleucidae , was judas macchabaeus slain , being the one hundred sixty ninth year after the death of darius codomanus , or end of the persian empire , allowing six years to the reign of alexander , and ten more to the beginning of the kingdom of the seleucidae . demetrius soter in the tenth year of his reign was expelled out of his kingdom by alexander vales ; in the second year of whose reign , ten years after the death of judas , jonathan his brother took upon him the supream government of the people of the jews , and began the rule or reign of the hasmonaeans : so that the time of the graecian empire in syria from the death of darius codomanus , unto the liberty of the jews and erection of a supream government amongst them , was one hundred seventy nine years , which being added unto two hundred and two years of the persian empire , makes up three hundred eighty one years . to the same issue comes also the account by the other branch of the graecian empire § in aegypt : for alexander reigned as we said , after the death of darius six years , ptolomaeus lagi thirty nine : philadelphus thirty eight : euergetes twenty four : philopater nineteen : epiphanes twenty three : philometor thirty : in which thirtieth year began the rule of the hasmonaeans . the rule of the hasmonaeans , with the reign of herod the great , who obtained the § kingdom by means of their divisions , continued untill the birth of christ , one hundred forty years . for jonathan began his rule in the second year of the one hundred fifty seventh olympiad , as may be seen , by adding the seleucian aera to the one hundred and fourteenth olympiad , wherein alexander dyed ; and our lord christ was born in the second year of the one hundred ninety fourth olympiad , in the last year , or the last save one of herod the great . this summ of one hundred forty eight years , being added to the fore-mentioned , from the beginning of the empire of cyrus , which is three hundred eighty one years , makes up in all five hundred twenty nine years . from the birth of our lord christ in the second year of the one hundred ninety fourth olympiad , to the destruction of the city and temple , in the third year of the two hundred and eleventh olympiad , are seventy years ; which makes up the whole summ before mentioned of five hundred ninety nine years , from the first of the empire of cyrus , unto the destruction of jerusalem . petavius and our mountacue reckon from the first of cyrus , unto the eighteenth of tiberius , wherein our lord christ suffered five hundred ninety four years , which differs very little from the account we have insisted on : for take from them twenty seven years of the reign of cyrus , before the first of his empire , and add unto them thirty seven for the continuance of the city and temple after the death of christ , and the summ remaining will exceed our account only four years , or five at the most . but the computation we have fixed on , being every way consistent with it self , and the stated aeras of the nations , and abridging the time to the shortest size that will endure the tryall , we shall abide by it . now the number of five hundred ninety nine years , exceeds the time limited in this prophecy of four hundred and ninety , the whole space of one hundred and nine years . § hence it evidently appears , that the seventy weeks of gabriel , or the four hundred and ninety years , are not commensurate to the whole space of time between the first decree of cyrus in the first year of his general empire , and the final desolation of city and temple by titus . one hundred and nine years must be taken from it , either at the beginning , or at the ending , or partly at the one , partly at the other . § we shall first consider the end of them , which being clear in the prophecy will regulate , fix , and state the beginning . two things in general are insisted on in this prophecy . ( . ) the coming of messiah the prince , his annointing unto the work which he had to do , and his cutting off , as we before declared . ( . ) the ceasing of the daily sacrifice , with the destruction of the city and temple by war and a flood of desolations . now these things happened not at the same time ; for the city and sanctuary were destroyed thirty seven years after the cutting off , or death of the messiah . we are to enquire therefore , which of these it was that the time mentioned was determined for , and was to expire withall . now it is the coming , annointing and cutting off of the messiah , that is the thing chiefly intended in this prophecy . this we have proved undeniably before ; manifesting that the vision was granted unto daniel , and given out by him for the consolation of himself and the church , as was the way of the holy ghost in all his dealings with the fathers of old : hereunto the desolation and destruction of the city and temple was only a consequent , a thing that should follow and ensue on what was principally foretold and promised . and it is doubtless unreasonable to extend the duration of the time , beyond the principal subject matter treated of , and on the account whereof alone the computation is granted , unto that which is only occasionally mentioned as the consequent of the accomplishment of the prophecy it self . besides the computation it self is pointed directly by the angel unto the messiah , and his cutting off . seventy weeks are determined upon thy people , know therefore , that from the going forth of the commandment , unto messiah the prince shall be , &c. and after sixty two weeks shall messiah be cut off . but there is no guidance or direction of the time limited unto the desolation of the city and sanctuary , which is only said to ensue thereon . thirdly , it is expresly said , that the time limited extends it self only unto the death of the messiah , or a very few years farther . for he was to come after seven weeks and sixty two weeks , which are the whole time limited within one week or seven of years . now his coming here intended , is not his incarnation , but the time of his vnction in his baptism , which fell out at the end of sixty nine weeks . after these sixty nine weeks , or seven , and sixty two , he is to be cut off ; that is in the middle or towards the end of the last week ; when he had confirmed the covenant by preaching three years and an half of that seven years which remained . and if we shall say that his unction being to be after the seven weeks , and sixty two , we must grant it to be in the first or second year of the last week , whereunto add the three years and an half of his preaching , and the remnant fraction of one year or two can no way disturb the account , there being nothing more frequent , then the casting in of such parcels of time to compleat and fill up an entire and round number . here then must we fix the end of four hundred and ninety years , in the death of the messiah , and so wholly lay aside the account of them , who would extend the time determined unto the desolation of the city and temple . § we must therefore in the first place ; abate from the whole account of five hundred ninety nine years before stated , the summ of thirty seven years , which ensued after the death of our saviour , untill the destruction of jerusalem ; and the remnant is five hundred sixty two years . now five hundred sixty two years exceeds the number of four hundred ninety stated in daniels vision , seventy two years . it appears then , that the beginning and ending of the seventy weeks , cannot be the decree of cyrus , and the death of our saviour ; there being seventy two years between them , more then the weeks contain , or can be extended unto . the end we have already fixed from the text , and therefore it doth not appear that their date and rise can be taken from the decree of cyrus . sundry things are offered to disintangle us from this difficulty . the most learned reynolds in his praelaections on the apocryphal books , allowing our account above-mentioned , as to the substance of it , especially that which concerneth the persian empire , about which alone there is any considerable difference , resolves yet at length , that the number of seventy weeks , which is a round compleat number , is put for an uncertain number , thereabouts , more or less , over or under , not much varying from it . and on this supposition , he dates the beginning of the weeks in the decree of cyrus . to confirm his opinion , he giveth sundry instances of this kind of computation in the scripture , and contends that the particular reason of limiting the whole time unto seventy weeks , was to make it answer unto the seventy years captivity that immediately preceded it . the time to follow being declared to be just seven times as much . this interpretation of words , might it be admitted , would , i confess , solve all difficulties , § and entirely preserve the sacred and prophane accounts from all appearance of enterfering . but there are two reasons , upon the account whereof i cannot assent unto it . the first is , because indeed there is no other instance in the scripture to give countenance unto it ; namely , wherein a number of years coming so far short of the true and exact account , as this doth , is yet put for the whole ; especially considering this number is given out for this very purpose , that men might aright compute it , and so come to know the time of its expiration . but to name , for , seems rather to be a conjecture , then a prophecy . this may then be the condition of some few odd years , that may be cast in unto a full round number , but of so considerable a part of the whole as is , there is no reason to suppose it so disposed of . secondly , the word used by the angel to express the limitation of this time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly proves that a precise duration of time , and number of years is signified . the vulgar latine renders that word abbreviate , shortned , or cut short . and a learned man of our own approves of that interpretation of it , in opposition unto our own translation , and that of junius . de annis ( saith he ) porro loquitur signanter propheta quod sint , non decisi , ( as junius ) non determinati ( as ours ) apud deum statuti , ( quod tamen verum erat ) sed quod erant abbreviati quemadmodum transtulit doctissimus interpres vetus . mon. app. ad orig. eccl. and thereon disputes at large , how the years are said to be shortned ; and yet concludes , dicuntur autem abbreviatae hebdomadae , ●o quod erant decisae & determinatae ; as though shortned or abbreviated was the proper sense of the word , only it might be interpreted determined ; or that the daies are said to be shortned , because they were determined . but the truth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie to abbreviate or make short ; and all the reason given to shew why the times here are said to be shortned , are perfectly cast away . it is in this place only used in the scripture , and that in the singular number joyned with a noun of the plural , to intimate that every week of the whole number was limited and determined , and cut out , as is usual in the hebrews . among the rabbins , it is to cut off ; and from it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a piece cut off , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a piece of fles● cut off , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a cutting , or incision . so that the word in its precise signification , is cut out , or cut off , that is set apart , limited , or determined . a portion of time cut out , limited and apportioned unto the end , for the accomplishment of the work foretold . now there is nothing more contrary unto a precise determination of time , then that a certain number of years should be named to signifie an uncertain , and that so exceeding distant from the exact account , as years are from . so that here is no place for the conjecture of that most learned and renowned person . the jews take another course to solve this difficulty , as also to give some countenance § unto their computation , in dating the weeks from the destruction of the temple by the chaldaeans , and ending them in the desolation of the second house , by the romans ; for they will allow no more kings of persia , then are mentioned in the scripture , nor that they reigned any longer then they find mention therein of the years of their reign : as though whether they did good or evil towards jerusalem , it was fatal unto them ; so that they must needs die immediately upon it . thus they allow not above four or five kings of persia at most , and thereby take in the duration of that empire from two hundred years and upwards , unto fifty years at the most . but this supposition stands in open contradiction to all generally allowed computation of time in the world : and not only so , but it excludes all considerations of things done , as notorious to mankind , as that ever there was such a thing as the persian empire . of this nature are the transactions and wars with other nations , especially the graecians , which fell not out in the daies of any of the kings mentioned in the scripture ; especially that famous expedition of xerxes , which the whole world looked on , and waited for its event . and yet i acknowledge that this imagination might deserve consideration , could it pretend that the books of ezra and nehemiah did intentionally give us an account and history of the persian empire , and the reign of the kings thereof , as some books do of the kings of israel and judah . but whereas it is evident , that their design being quite otherwise , and that they only occasionally mention some of the kings of persia , and some years of their reign , as they related unto the state and actions of the people of the jews : it is no less madness and folly to contend from thence , that there were no more kings of persia , then are mentioned in them , and that they reigned no longer then is in them expressed , then it would be to say that there were never above three or four kings of the assyrian empire , because there are no more mentioned in the scripture , and so many of them are spoken of : this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is beneath all consideration . § others there are , men learned and pious , who resolving to date these weeks from the first of cyrus , and to make years the exact measure of the time from thence unto the death of messiah , and not being able to disprove the computation from alexander unto that time , fall also upon the persian empire , and cut it short above fifty years of the true account of its duration , to fit it unto the place and measure provided for it . to this end , they reject the accounts of the chaldaeans , graecians and romans , concerning the time of its continuance , as fabulous , and give us a new arbitrary account of the reign of these kings whom they will allow . this course steers beroaldus , broughton , genebrard , and willet , with sundry others . and the truth is , were the supposition once cleared , that the decree or commandment mentioned by gabriel , must needs be given out by cyrus , there were some colour for offering of this violence , unto all consent of time , with account of things done , written by men prudent and sober in their own daies . but this is so far from being a basis or foundation sufficient to warrant such a procedure , that take it nakedly of it self without the burden upon it , and it is destitute of all probability . the word , decree , or commandment mentioned unto daniel , is that for the building of jerusalem ; that is the restoring of it into a condition of rule and government ; that is the building of a city , and not only the setting up of houses . consequent unto this , there building of the walls also for the defence of the people is mentioned . of this it is said , that it should fall out in a troublesome time , or a time of streights , as accordingly it did fall out in the daies of nehemiah . in the whole there is not the least mention of building the temple , which had it been intended , could not i suppose have been omitted . but in the decree of cyrus , the principal thing mentioned and aimed at , is the re-edification of the temple , the citie and the walls thereof being not spoken of in it , as may be seen in the first of ezra at large . it seems then evident , that the decree mentioned by daniel for the building of the citie and walls , not the temple , and that given out by cyrus , for the building of the temple , and not the citie and walls , were divers . besides this decree of cyrus , although foretold long before , and made famous because it was the entrance into the peoples return and settlement , yet it took effect for so short a space of time , being obstructed within less then three years , and utterly frustrated within four or five , that it is not likely to be the date of this prophecy , which seems to take place from some good settlement of the people . that alone which is pleaded with any colour for this decree of cyrus is the praediction recorded , isa. . . it is prophesied of him , that he should say to jerusalem , thou shalt be built , and to the temple , thy foundations shall be laid : but yet neither is it here foretold that cyrus should make any decree for the building of jerusalem ; or that it should be done in his daies , as indeed it was not until an hundred years after , as it is evident from the story in nehemiah . the whole intention of this prophecy , is only that he should cause the people to be set at liberty from their captivity , and give them leave to return to jerusalem , which he did accordingly , and thereupon both the building of the city and temple ensued , though not without the intervention of other decrees ; of which afterwards . the only argument wherewith this opinion of the duration of the persian empire § not above one hundred and fifty years at the most , maintains it self , is taken from the life and age of nehemiah . in ezra . v. . he is reckoned among them that came up with zerubbabel unto jerusalem in the first year of cyrus . then he may rationally be supposed to have been at least twenty or twenty five years of age . and it seems from the last chapter of nehemiah , that he lived unto the reign of darius codomanus : for sanballat the hornoite assisted alexander in his wars . and jaddua whom he mentions chap. . . was high priest , when alexander came to jerusalem , as appears from josephus . now if the persian empire continued for the space of two hundred years , which we have allotted unto it , then he who went to jerusalem in the first year of cyrus , and continued unto the reign of codomanus , must needs live two hundred and twenty years at the least , which is not credible , that any one should do in those dayes . and therefore the space of time must needs be shorter then is pretended , at least fifty or sixty years . but indeed there is no force in this exception . for first , there is no necessity why we should conclude that nehemiah wrote that genealogy , chap. . where mention is made of jaddua , who was afterwards high priest , v. . for he ends his story in the high priesthood of eliashib , chap. . . who was great grand-father unto jaddua , as appears , chap. . , . or however if he did , jaddua might then be a child , and it may be not come unto the high-priesthood untill fifty or sixty years after ; after the death of eliashib , joiada , and jonathan his great grand-father , grand-father , and father . so that no evidence can be taken from hence for the continuance of his life unto the end of the persian monarchy . a●● for that sanballat mentioned by josephus in the time of alexander , it is not improbable , but that he might name him as the head of the samaritans , there being no name of any other after him left upon record . ( . ) there is no reason to think that the nehemiah , mentioned ezra . v. . who came up with zerubbabel , was that nehemiah who was afterwards governour of judah , and whose actions we have written probably the most part by himself , no more then there is to think that the seraiah there mentioned , was the seraiah that was slain at the taking of jerusalem by nebuchadnezzar . the daniel mentioned , ezra . . was not daniel the prophet , nor baruch , nehem. . . that baruch who was the scribe of jeremiah : nor that jeremiah mentioned , neh. . v. . jeremiah the prophet . besides ezra is said to come up with zerubbabel , nehem. . . which either must not be that ezra the great scribe , or he must be said to come up with zerubbabel , because he followed him on the same errand and account . it cannot be denyed , but that there were sundry men at the same time of the same name ; as the same person had sundry names , much more might several men have the same name in successive generations . thus after joshua was high priest , there was another joshua chief of the levites , neh. . , . and that about this time there were two zerubbabels one of the house of nathan , the other of the posterity of solomon , we shall make it appear in the consideration of the genealogies of matthew and luke . ( . ) that this was not the nehemiah that went up with zerubbabel , the sacred story it self gives us sufficient evidence . for ( . ) he was ignorant of the state and condition of jerusalem when he lived in the court of persia , chap. . had he been there before , and seen their condition , and but newly returned unto shushan , he could not have been so surprized as he was ver . . upon the account then given him thereof . ( . ) chap. . v. , . he speaks of it as a great matter , that he should find a roll or register of them that came first up to jerusalem with zerubbabel in the dayes of cyrus , amongst whom that nehemiah was one . now if this had been himself , what reason had he to mention it as a great discovery , which he could not but by his own knowledge be full well acquainted withall . unto what time soever then the period of his life was extended , there is no colour to surmise , that he was amongst them who returned from captivity in the dayes of cyrus . the account therefore before laid down being established , it is certain enough , that § the decree mentioned by gabriel , from the going forth whereof , the seventy weeks are to be dated , was not that of the first of cyrus , for the return of the captivity and building of the temple . for from thence , the period would ensue long before the just time allotted unto it , yea , before the beginning of the reign of herod the great , where eusebius would have them to expire . we must therefore enquire for some other word , decree or commandment , from whence to date the four hundred and ninety years enquired after . § the second decree of the kings of persia in reference unto the jews was that of darius made in his second year , when the work of the building of the temple was carried on through the prophecy of haggai and zechariah . this is the decree or commandment mentioned in ezra . granted by darius , upon appeal made unto him from his neighbouring governours ; and it was a meer revival of the decree of cyrus , the roll whereof was found in achmetha in the province of the medes , v. . and this is that which haggai and zechariah relate unto , dating their prophecies , from the second year of darius , hag. . , . zech. . . upon the roll of the kings of persia , we find three called by the name of darius , or darianes , as the jews term him . ( . ) darius hystaspes who succeeded camhyses , by the election of the princes of persia , upon the killing of smordes magus the usurper . ( . ) darius nothus who succeeded artaxerxes longimanus . ( . ) darius codomanus in whom the persian empire had its period by alexander the great . that the last of these can be no way concerned in the decree , is notorious . the two others are disputed . most learned men grant that it was darius hystaspes which was the author of this decree ; and indeed that it was so , at least , that it can be ascribed unto no other darius , we shall afterwards undeniably prove . and it is not unlikely that he was enclined unto this favour and moderation towards the jews by his general design to relieve men from under the oppressions that were upon them during the reign of cambyses , and to renue the acts of cyrus their first emperour , who was renowned amongst them , to ingratiate himself unto mankind , and confirm himself in that kingdom whereunto he came not by succession . and it is not improbable , but that this was he ; who was the h●sband of hester , though if so , it was not untill after this decree made in the second year of his reign , the putting away of vashti happening in his third , hest. . . now cyrus reigned after his first decree three years ; cambyses with s●erdes eight , whom succeeded this darius , who issued out this decree in the second year of his reign ; that is at most thirteen years after the death of cyrus ; or if with some we should grant cyrus to have reigned twenty years over the whole empire , it was but nineteen or twenty years at the most . now the whole summ of years from the first of cyrus , to the cutting off the messiah we have manifested to have been five hundred sixty two : deduct thirteen years from five hundred sixty two , and there yet remains five hundred forty nine years , which exceeds the number of years enquired after fifty nine years , neither doth the addition of seven years to the reign of cyrus , make any alteration in this general account . for on that supposition , his first year must be taken seven years backwards , and the space of time from thence unto the end of the weeks will be five hundred sixty nine years , and the remnant from darius , as we declared before , five hundred forty nine years . so that neither can this be the commandment intended , there being from the going forth of it , unto the cutting off of the messiah not four hundred and ninety years , but as is declared five hundred forty nine . besides indeed this decree of darius was no new command , nor had any respect unto the restauration of jerusalem , but was a meer renovation , or a new acknowledgement of the decree of cyrus about the re-edifying of the temple , and so doubtless was not designed as the signal epocha of the time here limited and determined . § the great scaliger who would date the weeks from this decree of darius , knowing that the time would not suit with the reign of darius hystaspes contends that it was nothus who succeeded longimanus that was the author of it , and extends the whole time or space of four hundred and ninety years , to the destruction of the city and temple , that space of time , according to his computation , being elapsed from the second year of darius . but the truth is , as may be seen from our former account , from the second year of darius nothus to the destruction of the city was but four hundred and eighty years short of the whole summ . besides we have before proved from the text , that the time determined , was to expire in the death of the messiah . and there are sundry other circumstances which plainly evince the inconsistency of this computation : for from the first of cyrus , when the first command went forth for the building of the temple , whereupon the work of it was begun , unto the second year of nothus are fully an hundred and eight years . and it is not credible that the work of building of the temple should so long be hindered , and then come to perfection by them who first began it . for on this supposition zerubba●●● and joshua must live at jerusalem after their return , above an hundred years , and then take in hand again the work which they had so long deserted . and this is yet more incredible upon his own opinion that xerxes was the husband of hester , about fifty years before the reign of nothus . when it is not likely but the jews would have attempted , and not have been denied their liberty of going on with their work . neither is it consistent with the prophecy of jeremiah , that the temple should lye waste so long a space , that is about a hundred and seventy years . again , haggai doth plainly declare , that when the work of the temple was carrying on in the second year of darius , that many were yet alive , who had seen the first temple , cap. . . as multitudes were upon the laying of its foundation in the dayes of cyrus , ezra . . and this was impossible , had it been in the dayes of nothus , an hundred and sixty , or an hundred and seventy years after it was destroyed . and scaliger doth plainly wrest the words of the text , when he would have them pronounced by way of supposition ; if any were then alive who saw the first house in its glory : for haggai doth plainly relate unto the distemper of the people upon the laying of the foundation of the house mentioned in the forenamed place of ezra ; and the words themselves will bear no other sense ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who is among you that is left , that saw this house in her glory . he speaks of them who were yet left , and remaining ; and spake to them , to remove and take away their complaint and repinings . moreover that artaxerxes , in whose daies ezra and nehemiah went up to jerusalem , was longimanus , who reigned before nothus , and not memor , who succeeded him , as will afterwards appear : now this artaxerxes was long after that darius , upon whose warranty the building of the temple was finished , ezra . . which certainly could not be nothus who was his successor . it appears then that darius nothus was not the author of the decree mentioned , as § also that the times of the weeks cannot be dated from the second year of darius hystaspes , who was the author of it . after this , there is mention made of two other commands or decrees relating to the § temple and people , both granted by the same artaxerxes , one in the seventh year of his reign unto ezra , chap. . . the other in the twentieth year of his reign , unto nehemiah , chap. . . and from one of these must the account enquired after be dated . now , supposing that one of these decrees must be intended , it is evident that it was longimanus , and not memor , who was the author of them : for from the seventh year of memor , which was the second of the ninety fifth olympiad , unto the eighteenth year of tiberius caesar , wherein our saviour suffered , being the third year of the two hundred and second olympiad , are only four hundred twenty eight years , sixty two years short of the whole , or four hundred and ninety . now these sixty two years added to the beginning of the account , from the seventh of memor , fall in exactly on the seventh of longimanus ; from the seventh of longimanus then to the seventh of memor are sixty two years , and from the seventh of memor to the eighteenth of tiberius are four hundred twenty eight years , in the whole , four hundred and ninety . the whole number enquired after . it was then this decree of longimanus , that was intended by the angel gabriel : for § from the seventh year , wherein he sent ezra unto jerusalem , and unto that work which he afterwards commissionated nehemiah to carry on and perfect , unto the cutting off of the messiah , are exactly seventy weeks , or four hundred and ninety years , as may appear from the accounts formerly insisted on and declared : from the first of cyrus , supposing him to reign but three years over the whole empire , unto the death of christ , there was , as we have proved , five hundred sixty two years : from the first of the same cyrus , unto the seventh of longimanus , were seventy two years , which being deducted from the whole of five hundred sixty two years , the remainder is four hundred and ninety ; which space of time , how it was apportioned between the persian , graecian , hasmonaean , herodian , and roman rule , we have before declared . and there wants not reason to induce us to fix on this decree , rather than any other , § being indeed the most famous , and most useful to the people of all the rest . by what means it was obtained , is not recorded . evident it is that ezra had great favour with the king , and that he had convinced him of the greatness and power of that god whom he served , chap. . . besides , it was not a meer proclamation of liberty , like that of cyrus , which was renewed by darius ; but a decree , a law made by the king and his seven counsellors , chap. . . the highest and most irrefragable legislative power amongst the medes and persians . moreover , with the decree he had a formal commission , where he is said not only to have leave to go , but to be sent by the king and his council . besides , the former decrees barely respected the temple ; and it seems that in the execution of them , the people had done little more then built the bare fabrick , all things as to the true order of the worship of god remaining in great confusion , and the civil state utterly neglected . but now in this commission of ezra , he is not only directed to set the whole worship of god in order , at the charge of the king , chap. . , , , , , , , . but also that he should appoint and erect a civil government and magistracy with supreme power over the lives , liberties , and estate of men , to be exercised as occasion required , v. , . which alone , and no other , was the building of the city mentioned by gabriel ; for it is not walls and houses , but policy , rule and government , that makes and constitutes a city . § and it is very considerable what a conviction of the necessity of this work , was then put upon the spirits of the governours of the persian empire ; for the king himself he calls ezra the scribe of the law of the god of heaven , owning him therein for the true god ; for he who is the god of heaven , is god alone , all others are but the dunghill gods of the earth , v. . again , he declares that he was perswaded , that if this work was not done , there would be wrath from heaven upon himself , his kingdom , and his son , v. , the seven counsellors they joyn in that law , v. . and the mighty princes of the kingdom assisted ezra in his work , v. . so that no command that concerned that people before or after , was accompanied with that solemnity , or gave such glory unto god as this did . besides , the whole work of the reformation of the church , the restitution of the worship of god , the recollection and recognition of the sacred oracles was begun , carried on and finished by this ezra , as we elsewhere at large have declared . all which considerations falling in with the account before insisted on , makes it manifest that it was this , and no other decree that was intended by the angel gabriel ; and from thence unto the death of the messiah , was seventy weeks , or four hundred and ninety years , the just and true limitation of which time we have been ●nquiring after . § i declared at the entrance of this discourse , that th● force of our argument from this place of daniel against the jews , doth not depen● on t●●s chronological computation of the time determined . all then that i aime● at it , was to vindicate it in general from such perplexities , as whereby they pretend to render the whole place inargumentative : and this we have not only done , but also ●o st●●ed the account , as that they are not able from any records of times past , to lay any one considerable objection against it , or which may not be easily solved : return we now to what remains of our former designed discourse . exercitatio xvi . other considerations proving the messiah to be long since come . fluctuation of the jews about the person and work of the messiah . their state and condition in the world for sixteen ages . promises of the covenant made with them of old . all fulfilled unto the expiration of that covenant . not now made good unto them . reason thereof . the promise of the land of canaan failed . of protection and temporal deliverance . spirit of prophecy departed . covenant expired . jews exceptions . their prosperity . their sins . of their fore-fathers ; of themselves . vanity of these exceptions . concessions of the antient jews . folly of talmudical doctors . traditions of the birth of the messiah before the destruction of the second temple . tradition of the school of elias ; about the worlds continuance . answers of the jews unto our arguments , by way of concession . the time prolonged , because of their sins . vanity of this pretence . not the jews only but the gentiles concerned in the coming of the messiah . the promise not conditional . limitations of time not capable of conditions . no mention of any such condition . the condition supposed overthr●ws the promise . the jews in the use of this plea , self condemned . the covenant overthrown by it . the messiah may never come upon it . unto the invincible testimonies before insisted on , we may add some other § considerations taken from the jews themselves , that are both suitable unto their conviction , and of use to strengthen the faith of them who do believe . and the first thing that offers its self unto us , is their miserable fluctuation and uncertainty in the whole doctrine about the messiah ever since the time of his coming and their rejection of him . that the great fundamentall of their profession from the dayes of abraham , and that § which all their worship was founded in , and had respect unto , was the promise of the coming of the messiah , we have before sufficiently proved . untill the time of his coming , this they were unanimous in , as also in their desires and expectations of his advent . since that time , as they have utterly lost all faith in him , as to the great end for which he was promised , so all truth as to the doctrine concerning his person , office and work plentifully delivered in the old testament . in their talmud . tractat. sanedr . they do nothing but wrangle , conjecture and contend about him , and that under such notions and apprehensions of him as the scripture giveth no countenance unto . when he shall come , and how , where he shall be born , and what he shall do , they wrangle much about , but are not able to determine any thing at all ; at which uncertaintie , the holy ghost never left the church in things of so great importance . hence some of them adhered to barcosby for the messiah , a bloody rebel ; and some of them in after ages to david el david a wandring jugler , and moses cretensis , and sundry other pretenders have they given up themselves to be deluded by ( as of late unto the foolish apostate sabadia with his false prophets , r. levi and nathan ) who never made the least appearance of any one character of the true messiah , as maimonides confesseth and bewaileth . the disputes of their late masters , have not any thing more of certainty or consistency , then those of their talmudical progenitors . and this at length hath driven them , to the present miserable relief of their infidelity and d●spair , asserting that he shall not come untill immediately before the resurrection of the dead , only they take care that some small time may be left for them to ●njoy wealth and pleasure , with dominion over the edomites and ishmalites , that is , christians and turks under whom they live , as yet full of thoughts of revenge and retaliation in the dayes of their messiah . now whereunto can any man ascribe this fluctuation and uncertainty , in and about that which was the great fundamental article of the faith of their fore-fathers , and their utter renuntiation of the true notion and knowledge of the messiah . but unto this , that having long ago renounced him , they exercise their thoughts and expectation about a chimoera of their own brains , which having no substance in its self , nor found●tion in any work or word of god , can afford them no certainty or satisfaction in their contemplation about it ? § again , the state and condition of this people for the space of above sixteen hundred and thirty years , gives evidence to the truth contended for . the whole time of the continuance of their church , state and worship , from the giving of the law on mount sinai , to the final destruction of the city and temple by titus , was not above sixteen hundred and thirty years , or sixteen hundred and forty upon the longest account , allowing all their former captivities and intermissions of government into the reckoning . they have then continued in a state of dispersion and rejection from god as long as ever they were accepted for his church and people , what their condition hath been in the world for these sixteen ages is known unto all , and what may be thence concluded , we shall distinctly consider . § when god took the jews to be his people , he did it by a special and solemn covenant . in this covenant he gave them promises , which were all made good unto them unto the utmost date , and expiration of it in the coming of the messiah . and they principally respected these three heads . first , that they should possess the land of canaan , and there enjoy that worship which he had prescribed unto them . see exod. . . chap. . , . levit. . , . deut. . . chap. . . psalm . , . secondly , that he would defend them from their adversaries , or if at any time he gave them up to be punished and chastized for their sins : yet upon their repentance and supplications made unto him , he would deliver them from their oppressors . deut. . , , , , . nehem. . . deut. . , , . kings . . thirdly , that he would continue prophets among them to instruct them in his will , and to reclaim them from their miscarriage , deut. . . the whole pentateuch , all their divine writings are full of promises about these things . and as we said untill the time limited for the expiration of that special covenant , they were all made good unto them . that it was to expire , themselves are forced to acknowledge , because of the express promise , of a new , or another covenant to be made not like unto it ; jer. . the land given them by inheritance , and the place designed for the worship of god therein , were continued in their possession , notwithstanding the mighty attempts made by the nations of the world for their extirpation . and when at any time he gave them up for a season , unto the power of their adversaries , because of their sins and provocations , as unto the babylonians in the dayes of nebuchadnezzar , and afterwards unto the graecians or syrians in the dayes of antiochus epiphanes : yet still he foretold them of their condition , promised them deliverance from it , and in a short time accomplished it , though it could not be done without the ruine of other kingdoms and empires . the oppression of the babylonians continued but seventy years ; and the persecution of antiochus prevailed only for three years and half . prophets also he raised up unto them in their several generations : yea , in the time of their great distress ; as jeremiah at the time of their desolation : ezekiel and daniel in babylon : haggai and zechariah , in their poverty after their re●●rn , which dispensation ceased not , untill they pointed out unto them the end of the covenant , and told them that the messiah should come speedily and suddenly unto his temple , mal. . , . § the present jews ( i hope ) will not deny , but that god is faithfull still , and as able to accomplish his promises , as he was in the dayes of old . let us then enquire whether they enjoy any one thing promised them in the covenant , or any thing relating thereunto , or have done so since the dayes wherein , as we have proved , the messiah was to come . ( . ) for the countrey given unto them by covenant , and the place of gods worship therein , the whole world knows , and themselves continually complain , that strangers possess it , they being utterly extirpated and cast out of it . it is with them all , as it was with abraham before the grant of the inheritance was accomplished , they have not possession of one foot in it in any propriety , no not for a burying place . their temple is destroyed , and all their attempts for the restauration of it , which god so blessed of old , frustrated , yea ceased . their daily sacrifice is ceased , and whatever they substitute in the room of it , is an open abomination unto the lord. we need not insist on these things . the stories of their ruine , exile , vain attempts to recover their land , of their fore-fathers , of the utter pollution of the places of their worship are known to themselves , and all men that take care to know ought of these things . where is now the covenant of the land of canaan ? was it to be absolutely everlasting ? whence comes it to pass , that the great promise of it doth utterly fail ? was it to expire ? what period can be assigned unto its duration , but only that of the coming of the messiah and the establishment of a new covenant in him ? is not the denyal hereof , the ready way to make the men of the world turn atheists , and to look upon the scriptures of the old testament as a meer fable , when they shall be taught that the promises contained in it , were but conjectures , deceitful words , that came to nothing . again , how are they delivered from their adversaries ? how are they defended § from their oppressors ? there is not a known nation in the world , wherein they live not , either openly or privately , in exile and banishment from their own land. about their oppressions , and against their oppressors they have cryed out , and prayed after their manner for many generations . where is the protection , the deliverance promised ? if the time be not yet expired for the coming of the messiah , why are they not delivered ? what word is there in the law , or the prophets , that they shall not be delivered out of temporal distresses any other way but by the messiah ? hath it not been otherwise with them ? were they not delivered from former oppressions and captivities , by other means ? could not god of old have dispossessed the romans of the land of canaan , and afterwards the saracens , and can he not now the turks , as easily as he did the babylonians , persians and graecians ? if the covenant of those promises be not expired in the coming of the messiah , what account can they give of these things ? further , where are the prophets , promised unto them ? can they name one since the § daies of a john baptist , whom they owned for a prophet ? hath any one amongst them pretended to any such thing , whom the event , and themselves thereon have not discovered to be an impostor ? such was theudas , and moses cretensis , with some few others . is it not strange , that they who never long wanted a prophet in their streights and difficulties , and sometimes had many of them together , should now in their utmost misery , wandrings and darkness , be left utterly destitute of any one for a thousand six hundred years , and upwards ? it is the general confession of all their masters , that they have left the holy ghost , or spirit of prophecy . after the finishing of the second temple , they say , and they say truly , that prophecy ceased . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; saith saadias haggeon on daniel the th . israel had no prophet after the finishing of the second house , but those who enjoyed the bath kol . but what is now become of that bath kol also for a thousand six hundred years ? is not all pretence of revelations utterly departed ? what then is become of that covenant wherein it was promised unto them ? yea we know that they have not only left the holy ghost , as a spirit of prophecy ; but also as a spirit of grace and supplications ; so that besides a few superstitious forms repeated by number and tale ; there is no such thing as prayer amongst them ; as some of their late masters have acknowledged . what reason now can be assigned of this state and condition of things , but only § that the covenant wherein the good things mentioned were promised unto them , had a time limited unto it , when it was to give place unto a new one of another nature . and this the jews acknowledge is to take date from the coming of the messiah . god is faithful , unchangeable , able to make good his promises and his word to the utmost . the present jews are no less jews of the carnal seed of abraham , then their forefathers were . it cannot be then but that the covenant made with them , until the coming of the messiah , is long since expired . and therefore also , that he is long since come . two things in general , the jews reply unto these considerations , the one , as they § have occasion and advantage , the other , openly and constantly : the first which they only mention , as they have occasion , is the prosperity of some of their nation in this or that country , with the honour and riches , that some of them have attained unto . unto this purpose , they tell us stories of their number and wealth in the east , out of benjamin tudulensis and others , with the riches of some of them in the western parts of the world also . but themselves know that none of these things , not one of them , was promised unto them in the covenant that god made with them upon mount horeb. all the promises of it respected the land of canaan , with their preservation there , or return thither . what they get abroad in the world , elsewhere under the power and dominion of other nations , befalls them in a way of common providence , as the like things do the vilest wretches of the earth , and not in a way of any especial promise . and therefore when daniel and nehemiah , with others , were exalted unto glory and riches among the babylonians and persians , yet they rested not therein , but pleaded the covenant of god for their restauration unto the land promised unto abraham . and to suppose that the wealth of a few jews up and down the world , gotten by physick , or vsury , or farming of customs , is an accomplishment of the promises before insisted on , is openly to despise the promises , and the author of them ? § but it is pleaded , secondly , by them , that it is for their sins that the coming of the messiah is thus retarded and prolonged . but it is not about the coming of the messiah , directly and immediately , that they are pressed withall in these considerations ; that which we enquire about , is their present state , and their long continuance therein , with the reason of it ; only aiming to find out and discover the true cause thereof : this , they say , is because of their sins ; and this also in general we grant , but yet must further enquire , what they intend thereby : i ask therefore whether it be for the sins of their forefathers , who lived before the last final dispersion , or for their sins , who have since lived in their several generations , that they are thus utterly forsaken . if they shall say , it is for the sins of their forefathers , as manasseh plainly doth , quest. . in gen. p. . and sundry others of them do the same , then i desire to know whether they think god to be changed from what he was of old , or whether he be not still every way the same as to all the promises of the covenant ; supposing they will say that he is still the same , i desire to know whether he did not in former times , in the daies of their judges and kings , especially in the babylonian captivity punish them for their sins , with that contemperation of justice and mercy , which was agreeable unto the tenor of the covenant ? this i suppose they will not deny , the scripture speaking so fully unto it , and the righteousness of god requiring it . i desire then to know what were the sins of their forefathers , before the destruction of the second temple , and your final dispersion , which so much , according to the rules of the covenant , exceeded the sins of them who lived before the desolation of the first temple , and the captivity that ensued ; for we know that the sins of those former were punished only with a dispersion , which some of them saw the beginning and ending of ; the duration of the whole of it not exceeding seventy years , after which they were returned again to their own land. but the captivity and dispersion which hath befallen them upon the sins of those who lived before the destruction of the second temple , as they were in their manner and entrance much more terrible , dreadful and tremendious then the former ; so they have now continued in them above twenty times seventy years without any promise of a recovery . god being still the same that he was , if the old covenant with the jews be still in force . the difference between this dispensation must arise from the difference of the sins of the one sort of persons , and the other . now of all the sins , which on the general account of the law of god , the sons of men can make themselves guilty of , idolatry doubtless is the greatest : the choosing of other gods is a compleat renunciation of the true one . and therefore comprised in it all other sins what ever , for casting off the yoke of god , and our dependance on him as the first cause , and last end of all , it doth that in gross , and by whole-sale , which other sins do only by retail ; and therefore is this sin forbidden in the head of the law , as intimating , that if the command of owning the true god , and him alone , be not adhered unto , it is to no purpose to apply our selves unto them that follow . now it is known to all that this sin of idolatry abounded amongst them under the first temple , and that also for a long continuance , attended with violence , adulteries , persecution and oppression , but that those under the second temple had contracted the guilt of this sin , the present jews do not pretend ; and we know that they hated all appearance of it . nor are they able to assign any other sins what ever , wherein they went higher in their provocations , then their progenitors under the first temple . what then is the cause of the different event and success between them before insisted on ? it cannot be , but that either they have contracted the guilt of some sin , wherewith god was more displeased , then with the idolatry of their fore-fathers , or that the covenant made with them is expired , or that there hath been a coincidence of both these ; and that indeed is the condition of things with them . the messiah came , in whom the carnal covenant was to expire , and they rejected and slew him , justly deserving their perpetuall rejection from it , and disinheritance . § sometimes they will plead , that it is for their own sins and the sins of the generations that succeeded the destruction of the second temple , that they are kept thus long in misery and captivity . but we know , that they use this plea only as a covering for their obstinate blindness and infidelity . take them from this dispute , and they are continually boasting of their righteousness and holiness , for they do not only assure us that they are better then all the world besides , but also much better then their fore-fathers , as manasse plainly affirms in the place before cited , and that on the day of expiation , that is , once a year ; they are as holy as the angels in heaven : there are therefore one or two things which i would desire to know of them , as to this pretence of their own sins , which on another account must also be afterwards insisted on . first then , whereas it is a principle of their faith , that all jews excepting apostates are so holy and righteous , that they shall all be saved , have all a portion in the blessed world to come , whence is it that none of them , are so righteous as to be returned into the land of canaan ? is it not strange , that that righteousness which serves the turn to bring them all to heaven , will not serve to bring any one of them to jerusalem . this latter being more openly and frequently promised unto them then the former . i know not how to solve this difficulty ; ipsi viderint . again , repentance from their sins is a thing wholly in their own power , or it is not ; if they shall say , it is in their own power , as generally they do ; i desire to know why they defer it ? the brave imaginations that they have of the levelling of mountains , the dividing of rivers , the singing of woods , and dancing of trees , of the coaches and chariots of kings to carry them , as also their riding upon the shoulders of their rich neighbours into jerusalem , the conquest of the world , the eating of behemoth , and drinking the wine of paradice , the riches , wives , and long life that they shall have in the dayes of the messiah , do make them as they pretend , patiently endure all their long exile , and calamitie . and can this not prevail with them for a little repentance , which they may perform when they please , with a wet finger , and so obtain them all in a trice ? if they are so evidently blind , foolish and mad , in and about that which they look upon as their only great concernment in this world , have they not great cause to be jealous , lest they are also equally blind in other things , and particularly in that wherein we charge them with blindness ? this it seems is the state of these things . unless they repent , the messiah will not come ; unless he come , they cannot be delivered out of their calamitie nor enjoy the promises . to repent is a thing in their own power , which yet they had rather endure all miseries , and foregoe all the promises of god then take in hand , or go through with it . and what shall we say to such a perverse generation of men , who openly proclaim , that they will live in their sins , though they have never more to do with god unto eternity . if they shall say , that repentance is the gift of god , and that without his powring forth his spirit upon them , they cannot attain unto it , then i desire to know whence it is that god doth not give them repentance , as he did to their fore-fathers , if the covenant continue established with them , as in former dayes ? from what hath been discoursed , it doth sufficiently appear that the state and condition of the jews hath been such in the world , for these sixteen hundred years , as manifests the end of their special covenant to be long since come , and consequently the messiah , in whom it was to expire . there is one of them , a nameless person , not unlearned , who hath written somewhat § lately in the portugal language , which is translated into latin by brenius the socinian , who gives so satisfactory an answer in his own conceit , unto this argument , that he concludes , that every one who is not obstinate , or blinded with corrupt affections , must needs acquiesce therein . his confidence , if not his reasons , deserves our consideration , especially considering that he offers somewhat new unto us , which their former masters did not insist upon . that then which he returns as an answer , unto the enquiry of the causes and reasons of their present long captivities and miserie , is the sins of their fore-fathers under the first temple . the greatness of these sins , he saith , is expressed by the prophet ezekiel , chap. . . as i live , saith the lord god , sodom thy sister hath not done , she nor her daughters , as though hast done , thou and thy daughters . to which he adds , isa. . . where mention is made again of sodom . so that this captivity is to them , in the room of such a destruction , as sodom was overthrown withall . but it may be said , that these sins what ever they were , were expiated in the babylonish captivity , and pardoned unto them upon their return . so that now they must suffer , on the account of their sins committed under the second temple ; to which he replyes , that this exception is of no force . nam liberatio e babilone nihil aliud suit , quam exploratio , qua deus experiri voluit , an cum restitutione regni & templi possint abbreviari , & expiari enormia ista , quae commiscerant , adulterii , homicidii , & idolatriae peccata ; sed pro antecedentium debitorum solutione , quam prestare debuerunt , nova insuper debita accumulaverunt . for the deliverance from babylon was nothing but a tryal , whereby god would make an experiment , whether with the restitution of their kingdom and temple , these enormous sins of adultery , murder and idolatry which they had committed , might have been cut off and expiated , but instead of a discharge of their former arrears , which they were obliged unto , they heaped up new debts by their sins . thus he . at their deliverance out of babylon the people had no discharge of their former sins by the pardon of them ; but were only tryed how they would afresh acquit themselves , with a resolution in god , that if they made not satisfaction , then for those sins , to charge the guilt of them again upon themselves and all their posterity , for all the generations that are passed , untill this day . but first , this is plainly a fiction of this mans own devising . let him produce any one word , from the scripture where it treats of these things , in the least giving countenance thereunto ; or let him shew , how this procedure is suitable unto the justice of god , either unto the general notion that we have of it , or as unto any other instance recorded of it in the scripture . but if these men may fain what they please , there is no doubt but they will justifie themselves and maintain their own cause . secondly , why did none of the latter prophets whom god granted unto the people , after their return from captivity ; as haggai , zechariah , and malachi let the people know , that this was the condition of their return into their land , but only require of them to walk answerable unto the mercies they had then received . thirdly , as the very nature of the dispensation did declare , that god having purged out the rebels of the people , and destroyed them with his sore judgements , had forgiven their sins , and was returned unto them , in a way of mercy and grace never to call over their forepast iniquities any more , so the prophets that treated concerning that dispensation of god , do in places innumerable assert the same , and plainly contradict this imagination . fourthly , god punisheth not the sins of the fathers upon their children , unless the children continue in the sins of their fathers . this he declareth at large , ezek. . now what were the sins of this people under the first temple before their captivity ? our author reckons adultery , murder and idolatry : it is no doubt but many of them were adulterers , and that sin among others was charged on them by the prophets ; but it is evident that their principal ruining sins were their idolatry , and persecution or killing of the prophets . and god by ezekiel declares , that in and by their captivity , he would punish and take away all their idolatry , and adulteries ev●n from the land of aegypt , or their beginning to be his people , chap. . , . now were the jews , that is , the body of the people guilty of these sins under the second house ? it is known that from all idolatry they preserved themselves , which was that sin , that in an especial manner was their ruine before ; and for killing the pophets , they acknowledge that after malachi they had none , so that none could be persecuted by them , but those whom they will not own to be prophets : but , fifthly , suppose that all those under the second house continued in the sins of their fore-fathers , which yet is false , and denyed by themselves as occasion requires , yet what have the jews done , for sixteen hundred years since the destruction of that house ? they plead themselves to be holy , and in application of the prophecy , isa. . unto themselves , proclaim themselves innocent and righteous ; at least they would not have us to think that the generality of them , are adulterers , murderers and idolaters : whence is it then that the punishment of their fathers sins lyes so long on them ? what rule of justice is observed herein ? what instance of the like dispensation can they produce ? for our parts we affirm , that they continue unto this day in the same sin , for which their fore-fathers under the second house were rejected and destroyed , and so know the righteousness of god in their present captivities and miseries . besides , sixthly , they say they abhor the sins of their fore-fathers , repent of them , and do obtain remission of sins through their observation of the law of moses ; wherein then is the faithfulness of god in his prom●ses unto them ? why are they not delivered out of captivity ? why not restored to their land according to express testimonies of the covenant made with them unto that purpose ? there is no colour of truth nor reason therefore in this evasion , which they invented to countenance themselves in their obstinate blindness and unbelief . but our author yet adds an instance , whereby he hopes to reinforce and confirm § his former answer : saith he , deus per manus salamanassani decem tribus in captivitatem passus est abduci in regiones nobis incognitas sexcentis fere annis ante destructionem templi secundi , hoc ●●t ante presentem hanc nostram captivitatem , n●cdum in hodiernam hanc diem in terram si●am reversae aut dominio suo restitutae sunt , quae omnia speciali dei providentia nobis ita ev●nerunt ne quis causam hujus nostrae captivitatis speciali alicui peccato sub secunda domo commisso imputaret : cum decem tribus qui tum absuerunt captivitatem pati debent sexcent●s annis longiorem . god suffered the ten tribes to be carried captive by salamanasser into countreys unknown to us six hundred years before the destruction of the second temple , and our present captivity : neither are they yet returned to their own land , or restored to their former rule , all which things have happened unto us , by the especial providence of god. that n●ne might impute the cause of the captivity unto any sin committed under the second temple , seeing the ten tribes that were then absent must endure a captivity six hundred years longer . neither will this instance yield them the least relief . for ( . ) it was before granted that the sins under the second temple were even greater then those under the first , whence the punishment of them was revived , which is here denyed , manif●sting that this is an evasion invented to serve the present turn . ( . ) what ever is pretended , no impartial man that owns the special relation of that people unto god , and his covenant with them , can but grant , that their present rejection is for some outragious sins breaking the covenant under the second temple , and continued in by themselves unto this day ; ( . ) the case of the t●n tribes , after they had publickly reject●d all that worship of god , and all that government of the people , which was appointed to type out , and to continue unto the bringing of the ●●ssiah , is different from that of the oth●r tribes , to whom the promises w●re appropriated in judah , and in the house of david ; so that their rejection implies no disannulling of the covenant . ( . ) as all of the two tribes came not up to jerusalem at the return from the captivity of babylon , so very great numbers of the ten tribes appear so to have done , which b●ing added to those multitudes of them , which before that had fallen away to judah , partly upon the account of the worship of god , partly upon the account of outward peace , when their own land was wasted , makes the condition of the body of the people to be one and the same ; and these men committed , and their posterity continue in the sins on which we charge their present dispersion and captivity . ( . ) the remant of that people dispersed amongst strange nations , seems voluntarily to have embraced their manners and customs , and utterly to have forgotten their own land , whereas those with whom we have to do , daily expect , desire , and endeavour a return thereunto : so that neither doth this evasion , yield our present jews any relief , and we may return to the notions of their more antient masters . for a close then of these considerations , i shall add some of the confessions of the jews themselves , which the evidence of the truth contended for hath at several seasons extorted from them . and this i shall not do , as though they were of great importance in themselves , or unto us , but only to discover their entanglements in contending against the light : for the present masters of their unbelief , are more perplexed with the convictions of their predecessors then with the plainest testimonies of the scripture . the authority of their predecessors being equal with them unto , if not more sacred then that of the word of god its self . first then , being pressed with the testimonies before insisted on out of haggai concerning the glory of the second temple , and the coming of the desire of all nations thereunto , they have a tradition that the messiah was born the same day that the second temple was destroyed . the story indeed which they make it up with , is weak , fabulous and ridiculous , and he who is offended with the citation of such things out of their talmudical doctors , is desired only to exercise patience until he shall be able himself to report from them things more serious and of greater importance ; and yet from them must we learn the perswasions and convictions of the antient jews , or be utterly ignorant of them . be their stori●s what they will also , the powerfull convincing evidence of truth , and the miserable shifts that the poor wretches are put unto , to keep off the efficacy of it from their minds do sufficiently appear in them . the tradition mentioned , they give us in tractat. bezaroth . distinct . hajakorr ; in § these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rabbi joden in the name of rabbi ibbo said , the messiah was born in the day that the house of the sanctuary was destroyed ; and the story they tell to this purpose , is as followeth : it came to pass , that as a jew was plowing , his ox before him lowed , and there passed by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an arabian , and he heard a voice saying , o jew the son of a jew , loose thy oxen for behold the house of the sanctuary is destroyed ; the ox lowed the second time ; and he said , o jew the son of a jew , yoke thy oxen , for behold messiah the king is born , he said unto him , what is his name , he answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , menachem , that is , the comforter . and in bereshith rabba on gen. . they have a long story to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rabbi samuel the son of nachman said , as elias of good memory was walking on the way , on that very day that the house of the sanctuary was destroyed , he heard , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the voice from heaven , crying unto him , the house of our holy sanctuary is brought unto destruction : when elias of good memory heard this , he thought the whole world should be destroyed , he went therefore and finding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men plowing and sowing , he said unto them the holy blessed god is angry with the world , ( or all this generation ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and will destroy his house , and send his children into captivity among the nations of the world , and you are solicitous about this temporal life . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , came forth again and said unto him , let them alone , for unto israel is born a saviour ; he said unto the voice , where is he ? the voice said unto him in bethlehem judah ; he went , and found a woman sitting in the door of her house , and her child lying in its own blood before her : he said unto her , my daughter hast thou born a son , she said unto him , yea ; he said , and why doth it lye so long in its own blood ? she said unto him , because of the great evil ; for on this day wherein he is born , the house of the sanctuary is destroyed ; he said unto her my daughter be of good courage , and take care of the child , for great salvation shall be wrought by his hand , and she was streightway encouraged , and took care of him . in the process of this story they tell us , that this child was carried away by the four winds of heaven , and kept in the great sea four hundred years , of which afterwards . i doubt not but this tale is hammered out of the second of luke , about the appearance of the angels to the shepheards , and their finding his mother in a stable ; all the use that i intend to put this confession of theirs unto , is to urge the present jews with a conviction , and acknowledgement of their fore-fathers that the messiah was to be born under the second temple . § again , they have a tradition out of the school of one elias , a famous master amongst them of the tannarei or antetalmudical doctors which they have recorded in the talmud tractat. saned . distinct . chelec . about the continuance of the world , which is as follows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is a tradition of elias that the world shall continue six thousand years , two thousand void ( which the gloss of rabbi solomon jarchi reckons from the creation of the world , unto the call of abraham ) two thousand to the law ( from thence to the destruction of the second temple ) and two thousand to the dayes of the messiah . it is incredible how the latter rabbins are perplexed with this tradition of their masters , which is recorded in the talmud as sacred . in the account they give in shebet sehuda of a disputation they had with one hierom a converted jew before the bishop of rome , they know not how to disintangle themselves from the authority of it . the summ of their answer is , that the next words in the tradition are , that that time is elapsed , because of their sins ; but as others have already manifested that that gloss is no part of the tradition , but an addition of the talmudists , so we shall immediately manifest the vanity of that pretence . others of them say , that it sufficeth to maintain the truth and credit of the tradition , if the messiah come at any time within the last two thousand years . but besides , that even they also are now drawing towards their period , not a fifth part in their computation of that space of time remaining , so this gloss is directly contrary to the very words of the tradition . for as two thousand years are assigned to the world before the law , and two thousand to the law , which they reckon from the call of abraham to the ruine of the second temple , so the two thousand years allotted to the time of the messiah must begin with his coming , as the other portions do one of them with the creation , the other with the call of abraham , or else the space of time above sixteen hundred years between the expiration of the second two thousand years , and the third , must be left out of the computation . and the time limited for the duration of the world extended above sixteen hundred years , beyond what is allotted unto it in their tradition . § many other the like concessions and acknowledgements hath the evidence of truth wrested from sundry of them , which having been collected by others we shall not trouble the reader with their recital : these that have been insisted on , may and do suffice to make good the argument in hand . and so we have fully demonstrated the second thing proposed unto confirmation ; namely , that the true messiah is long since come , and hath finished the work allotted unto him . now whereas we have in our passage vindicated the testimonies insisted on from the particular exceptions of the jews ; it remaineth for the closing of this discourse , that we consider the general answer which they give unto the whole argument taken from them all . that which they principally insist on is , a concession with an exception , rendring § as they suppose the whole useless to our purpose . they grant therefore that the time fixed on , was determined for the coming of the messiah ; but add withall , it is prolonged beyond the limited season , because of their sins ; that is , that the promise of his coming at that season was not absolute , but conditional , namely on supposition that the jews were righteous , holy and worthy to receive him . thus unto the tradition of elias before mentioned , determining the coming of the messiah upon the end of the second two thousand years of the worlds duration ; they add in the talmud . tractat . saned . distinct . cheleck . cap. . these words as an exception , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because of our sins , those dayes have exceeded the time , all that is past . and again they add in the same place ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rab. said , all times appointed are finished , and this matter is not suspended , but upon account of repentance and good works . and nothing is more common with them then this condition , if they deserve it , if they repent , the messiah will come , the time is already past , but because of our sins he is not come . if all israel could repent but one day he would come . this is the summ of their answer . there was a time limited and determined , for the coming of the messiah ; this time is signified in general in the scripture to be before the destruction of the second temple , and the utter departure of scribe and law-giver from judah ; but all this designation of the time was but conditional , and the accomplishment of it had respect unto their righteousness , repentance , good works , and merits , which they failing in , their messiah is not yet come . to this issue is their infidelity at length arrived . but there are reasons innumerable , that make naked the vanity of this pretence . some of them i shall briefly insist upon at present , and more fully afterwards . first , we have before proved , that not the jews only , but the gentiles also , even § the whole world was concerned in the coming of the messiah . the first promise of him concerned mankind in general , without the least particular respect , unto any one peculiar people , gen. . . the next solemn renovation of it unto abraham extends the blessing wherewith it was to be attended unto all the kindreds of the earth , gen. . . chap. . . the whole restriction of the promise unto him and to his posterity ; consisted only in the designation of them to be the means of bringing forth that messiah , who was to be a blessing unto all nations ; and when jacob foretells his coming of judah , gen. . . he declares who were to have an equall share in the blessing of it , together with his posterity ; to him , saith he , shall be the gathering of the people . the same course do all the succeeding prophets proceed in . they every where declare , that the gentiles ; the nations of the world , were equally concerned with the jews in the promise of the coming of the messiah , if not principally intended , because of their greatness and number . in mercy , love , compassion , and philanthrophy did god provide this blessed remedy for the recovery of mankind , ( both jews and gentiles ) out of that misery whereunto they had cast themselves by sin and apostacy from him . the time of exhibiting this remedy unto them , he promised also , and limited , stirring them up unto an expectation of its accomplishment , as that whereon all their happiness did depend . shall we now suppose , that all this love , grace and mercy of god towards mankind , that his faithfulness in his promises , were all suspended on the goodness , righteousness , merits and repentance of the jews ? that god who so often testifies concerning them , that they were a people , wicked , obstinate , stubborn and rebellious , should make them keepers of the everlasting happiness of the whole world ? that he hath given the fountain of his grace and love , which he intended and promised should overflow the whole earth , and make all t●e barren wildernesses of it fruitful unto him , to be closed and stopped by them at thei● pleasure ? that it should be in their power to restrain all the promised ●ffects of them from the world ? as if he should say in his promises , i am resolved out of mine infinite goodness and compassion towards you , o ye poor miserable sons of adam , to send you a saviour and a deliverer , who at such a time shall come and declare unto you the way of life eternal , shall open the door of heaven , and save you from the wrath that you have deserved , but i will do it on this condition , that the jews an obstinate and rebellious people , be good , holy , righteous and penitent ; for unless they be so , the saviour shall not come , nor is it possible he should , untill they be so , this of themselves they will never be , nor do i intend to make them so . if they can perswade us , that god hath thus placed them in his throne , and given his grace and truth into their hands to make effectuall , or frustrate at their pleasure , and suspended his good will towards the residue of mankind on their obedience , whom he testifieth to have been alwayes stubborn and disobedient , they may also hope to prevail with us to believe , that they only are men , and all other beasts , as some of their talmudical masters have affirmed . at present we find it by blessed experience , that their wickedness hath not made the truth of god of no effect . § secondly , when god limited and foretold the time of the coming of the messiah , he either foresaw what would be the state and condition of the jews as to their repentance and good works , or he did not ? if they say he did not , then besides that they deny him to be god , by denying those essential attributes of his nature , which the very heathen acknowledged in their deities , they also utterly overthrow all the prophecies and predictions of the old testament : for there is not any of them but depend on a supposition of the prescience of god ; and this is nothing but to countenance their unbelief with perfect atheism . if they say he did foresee , that their conditions and manners , would be such as the event hath proved them , whence he must also know that it was impossible , that the messiah should come at the time limited and determined ; i ask to what end and purpose he doth so often , and at so great a distance of time , promise and foretell , that he should come at such a time and season , seeing he knew perfectly that he should not so do , and so , that not one word of his predictions should be fulfilled ? why i say , did he fix on a time and season , foretell it often , limit it by signs infallible , give out an exact computation of the years , from the time of his predictions , and call all men unto an expectation of his coming accordingly , when by his foresight of the jews want of merit and repentance , no such thing could possibly fall out ? god who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth not deal thus with the sons of men . this were not to promise and foretell in infinite veracity , but purposely to deceive . the condition then pretended , cannot be put upon the promise of the coming of the messiah without a direct denyal of some , and by just consequence of all the essential properties of the nature of god. § thirdly , there is not in the whole scripture , the least intimation of any such condition , as that which they pretend the promise insisted on , to be clogged withall . it is no where said , no where intimated , that if the jews repented , and merited well , the messiah should come , at the time mentioned ; no where threatned , that if they did not so , his coming should be put off unto an uncertain day . we know not , nor are they able to inform us whence they had this condition , unless they will acknowledge , that they have forged it in their own brains , to give countenance unto their infidelity . before the time allotted , was elapsed , and they had obstinately refused him , who was sent , and came according unto promise : there was not the least rumour of any such thing amongst them . some of their predecessors invented it to palliate their impiety , which so they may do , they are not solicitous what reflection it may cast upon the honour of god. besides as the scripture is silent , as to any thing that may give the least colour unto this pretence , so it delivers that which is contrary unto it , and destructive of it ; for it informs us , that the season of the coming of the m●ssiah shall be a time of great sin , darkness and misery which also their own masters , in other places , and on other occasions acknowledges . so isa. . & . jer. . , . dan. . . zach. . . mal. . . he was to come to turn men from ungodliness , and not because they were turned so before his coming . there can be no place then for this condition . § fourthly , the suggestion of this condition , overthrows the rise of the promise , and the whole nature of the thing promised . we have before manifested , that the rise and spring of this promise , was meer love and soveraign grace : there was not any thing in man , jew nor gentile , that should move the lord to provide a remedy and relief for them who had destroyed themselves . now to suspend the promise of this love and grace , on the righteousness and repentance of them unto whom it was made , is perfectly to destroy it , and to place the merit of it in man , whereas it arose , purely from the grace of god. again , it utterly takes away and destroyes the nature of the thing promised . we have proved , that it is a relief , a recovery , a salvation from sin and misery that is the subject matter of this promise . to suppose that this shall not be granted , unless men as a condition of it , deliver themselves from their sins , is to assert a plain contradiction , so wholly to destroy the promise . he was not promised unto men , because they were penitent and just , but to make them so . and to make the righteousness of jews or gentiles the condition of his coming , is to take his work out of his hand , and to render both him and his coming useless . but this figment proceeds from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the jews ; namely , that the messiah is not promised to free them from their own sins , but to make them possessors of other mens goods ; not to save their souls , but their bodies and estates , not to make men heirs of heaven , but lords of the earth ; which folly hath been before discovered and disproved . fifthly , the jews on several accounts are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or self-condemned , in § the use of this plea or pretence . their great sins , they say , are the cause , why the coming of the messiah is retarded . but first , what those sins are they cannot declare . we readily grant them to be wicked enough , but withal we know their great wickedness to consist , in that which they will not acknowledge ; namely , not in being unfit for his coming , but in refusing him when he came . they instance sometimes in their hatred one of another , their mutual animosities , and frequent adulteries , and want of observing the sabbath , according to the rules of their present superstitious scrupulosity . but what is all this unto the abominations , which god passed over formerly in their nation , and also fulfilled his promises unto them , though really conditionall . ( . ) take them from the rack of our arguments , and you hear no more of their confessions , no more of their sins and wickedness , but they are immediately all righteous and holy , all beloved of god , and better then their fore-fathers ; yea , ( . ) on the day of expiation , they are all as holy , if we may believe them , as the angels in heaven . there is not one sin amongst them , so that it is strange the messiah should not at one time or another come to them on that day . ( . ) they have a tradition among themselves , that the coming of the messiah may be hastened , but not retarded . so they speak in their gloss on isa. . . i the lord will hasten it in its time . tractat. saned . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rabbi alexander said , and rabbi joshua the son of levi , it is written in his time , and it is written , i will hasten it , i will hasten it if they deserve it , and if they deserve it not , yet in its own time ; and this they apply to the coming of the messiah . ( . ) they assert many of them , that it is themselves who are spoken of in the fifty third of isaiah , and their being causelesly afflicted by the gentiles ; now he whom the prophet there speaks of , is one perfectly innocent and righteous , and so they must needs be in their own esteem , supposing themselves there intended . so that this pretence is known to themselves to be no more . sixthly , this plea is directly contrary to the nature of the covenant , which god promised § to make at the coming of the messiah , or that which he came to ratifie and establish , and the reason which god gives , for the making of that covenant , jer. , , , . the foundation of the new covenant lyes in this , that the people had disannulled and broken the former made with them . now surely they do not disannul that covenant , if they are righteous according to the tenor of it , and unless they are so , they say the messiah will not come , that is , the new covenant shall not be made , unless by them it be first made needless . again , the nature of the covenant lyes in this , that god in it makes men righteous and holy , ezekiel . . so that righteousness and holiness , cannot be the condition of making it , unless it be of making it useless . this then is the contest between god and the jews , he takes it upon himself , to give men righteousness by the covenant of the messiah , they take it upon themselves , to be righteous , that he may make that covenant with them . lastly , if the coming of the messiah , depend on the righteousness and repentance § of the jews , it is not only possible , but very probable that he may never come . themselves conceive that the world shall not continue above six thousand years . of this space , they do not suppose , that there is any more then five hundred remaining ; the time past since the expiration of the dayes determined for the coming of the messiah , is at least sixteen hundred years ; seeing that they have not repented all this while , what assurance have we , nay what hope may we entertain , within the four or five hundred years that are behind . greater calls to repentance from god , greater motives from themselves and others they are not like to meet withall . and what ground have we to expect , that they who have withstood all these calls without any good fruit by their own confessions , will ever be any better . upon this supposition then , it would be very probable , that the messiah should never come . nothing can be replyed hereunto , but that god will either at length effectually by his grace , give them that repentance , which they make necessary for his coming , or that he will send him at last , whether they repent or no : but if either of these may be expected , what reason can be imagined , why god should so deal at any season concerning which he had made no promise , that the messiah should come therein , and not do so at the time concerning which he had so often promised and foretold , that he should come therein . exercitatio xvii . the third general dissertation , proving jesus of nazareth to be the only true and promised messiah . jesus whom paul preached , the true messiah . first argument from the time of his coming . foundation of this argument unquestionable . coming of jesus at the time appointed , proved by scripture , record , and catholick tradition . by the testimonies of heathen writers . by the confession of the talmudical jews . jesus christ intended by them , in their story of jesus the son of pandira and stada . no other came at that season , by them owned . force of this argument . characteristical notes of the messiah , given out in the old testament . his family , stock , or lineage , confined unto the posterity of abraham , isaac , jacob , judah , david . our lord jesus , of the posterity of abraham , and tribe of judah , also of the family of david . testimonies of the evangelists vindicated . jesoes exceptions in general answered . in particular , the genealogie , not proved ; answered . the genealogie of matthew declared , and of luke . the place of the birth of the messiah , bethlehem , micah . . circumstances enforcing this consideration . the evangelists citation of the words of the prophet vindicated . the messiah to be born of a virgin. isa. . , . and matth. . , . jews convinced that jesus was born of a virgin. jews exceptions , to the application of this prophecy . their weight . the answer of some unto them ; unsafe , needless . true sense of the words . exceptions answered . the signification and use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . greatness of the sign promised . no other virgin and son designed but jesus christ and his mother . the prophecy cleared in this instance . in what sense the birth of the messiah , a sign of present deliverance . remaining objections answered . other characters of the messiah . he was to be a prophet , deut. . . a prophet like unto moses . expected by the jews . jesus christ a prophet . that prophet . the nature of the doctrine which he taught . it s perfection . the works of the messiah revealed , only in the gospel of christ ; also the nature and end of mosaical institutions . threatnings unto the disobedient fallen upon the jews . sufferings are an other character of the messiah his passion foretold , psal. . the true messiah therein intended . expositions of kimchi and others confused . sufferings peculiar unto the messiah . the psalm exactly fulfilled in jesus christ. objections of the jews from the principles of christians , answered . isa. . prophecy of the suffering of the messiah . consent of the antient jews . targum . bereshith rabba . talmud , ashech . invalidity of exceptions of latter rabbins . applications to the lord jesus vindicated . other testimonies concerning the sufferings of the messiah . jews traditions to the same purpose . other arguments proving jesus to be the true messiah . miracles . the nature of them , wrought by christ ; proved . testimony of the gospel . notoriety of tradition . miracles of christ compared with those of moses . excelling them , in number ; in manner of their being wrought ; in their nature ; in his giving power to others , to effect them ; in his resurrection from the dead ; continuance of them in the world. jews self-conviction evinced . causes of the miracles of christ , assigned by them . art magical , retorted ; removed . the name of god. testimonies of his disciples ; success of the doctrine of jesus . last argument . the third branch of that great supposition and fundamental article of faith , § whereon the apostle builds his arguments and reasonings , wherewith he deals with the hebrews is , that jesus whom he preached was the true and only promised messiah who came forth from god for the accomplishment of his work ; according to the time determined and foretold . the confirmation of this foundation of our faith , and profession , is that which now in the third place we must engage in . a subject this is whereon i could insist at large , with much satisfaction to my self ; nor have i just cause to fear , that the matter treated of , would be irksom to any christian reader . but we must have respect unto our present design , for it is not absolutely and of set purpose , that we handle these things , but meerly with respect unto that further end of opening the springs of the apostles divine reasonings in this epistle , and therefore must contract ( as much as may be ) the arguments that we have to plead in this case . and yet neither can this be so done , but that some continuance of discourse will be unavoidably necessary . and the course we shall proceed in , is the same we have passed through in our foregoing demonstrations of the promise of the messiah , and of his coming . our arguments are first to be produced , and vindicated from the particular exceptions of the jews ; and then their opposition to our thesis in general , is to be removed , referring an answer unto their special objections unto another dissertation . § that we may the more orderly annex our present discourse unto that foregoing : our first argument shall be taken from that which is proved , and confirmed therein ; namely , the time limited and determined for the coming of the messiah . two wayes there are , whereby the time fore-appointed of god for the coming of the messiah , is signified and made known . first , by certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or evident tokens , taken from the judaical church , with the state and condition of the whole people of the jews . this we have insisted on from gen. . . hagg. . . mal. . , . secondly , by a computation of the time its self as to its duration , from a certain fixed date unto its expiration . this way we have unfolded and vindicated at large , from dan. . , , , . and although herein we have evidenced the truth and exactness of the computation insisted on by us , as far as any chronological accounts of times past are capable of being demonstrated . yet we have also manifested , that our argument depends not on the precise bounding of the time limited ; but lying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of equal force , however the computation be calculated , the whole time limited being undeniably expired before , or at the destruction of the city and temple . hence is the foundation of our first argument . before or at the expiration of that time the promised messiah was to come . before , or at that time , as denoted and described by the general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or evident tokens before mentioned , and limited , by the computation insisted on , came jesus , and no other that the jews can or do pretend to have been the messiah ; and therefore he was the true promised messiah . § the foundation of this argument , namely , that the messiah was to come within the time limited , prefixed and foretold cannot be shaken , without calling into question , the truth of all promises and pre●ictions in the old t●stament , and consequently the faithf●ln●ss and power of god. t●e great design , whose lines are drawn in the face , and whose substance lyes in the bowels of the old testament , and which is the spirit that enlivens the whole doctrine , and story of it , the bond of union , wherein all the parts of it do center , withou● which they would be loose , scattered , and deformed heaps , is the bringing forth of the messiah , the saviour of the world . without an apprehension of this design and faith therein , neither can a letter of it be understood , nor can a rational man discover any important excellency in it . him it promiseth ; him it typifieth ; him it teacheth , and prophesieth about : him it calls all men to desire and expect . when it hath done thus , in several places it expresly limits , foretells , and declares , the time wherein he shall be sent and exhibited . if there be a failure herein , seeing it is done to give evidence to all other things that are spoken concerning him , by which they are to be tryed , and to stand or fall , as they receive approbation or discountenance from thence . to what end should any man trouble himself , about that which is cast , as a fancy and empty imagination , by its own verdict ? if then the messiah came not within the time limited , all expectation from the scripture of the old testament , must come to nought ; which these , with whom at present we contend , will not grant . nor can the jews on such a supposition , in any measure defend the truth of it against an infidel . for unto his enquiry where is the promised messiah , if they shall plead their usual pretences . it is easie for him to reply , that these things b●ing no where mentioned , nor intimated in the books themselves : they are only such subterfuges as any man may palliate the most open untruths withal . and indeed , the ridiculous figment of his being born at the time appointed , but kept hid to this day , they know not where , is not to be pleaded , when they deal with men not bereft of their senses , or judicially blinded by god. for besides , that the whole of it , is a childish , toyish fiction , inconsistant with the nature and being of their messiah , whom th●y make to be a meer man subject to mortality , in his whole person , like all the other sons of adam , it suits not at all unto the difficulty intended , to be assoyled by it . for it is not his being born only , but also his accomplishment of his work and office , at the time determined which is foretold . nor is there any one jot more of probability in their other pretence , about their own sins and unworthiness . for , as we have declared , this is nothing but in plain terms to assert , that god hath violated his faith and promise ; and that in a matter , wherein the great concernments of his own glory , and the welfare of all mankind doth consist , upon the account of their miscarriages , which as they either cannot , or will not remedy , so he himself hath not , ( though he might have so done ) provided any relief against . this then stands upon equal evidence with the whole authority of the old testament , namely , that the promised messiah , was to come within the time prefixed for his coming , and foretold . we ask them then , if jesus of nazareth be not the messiah , where is he ? or who is he that came in answer to the prophecies insisted on ? two things then remain to be proved . first , that our lord jesus christ came , lived , and dyed within the time limited for the coming of the messiah . secondly , that no other came within that season , that either pretended with any colour of probability unto that dignity , or was ever as such , owned or esteemed by the jews themselves . first then , that jesus came and lived in the time limited unto the coming of the § messiah , some short space of time before the departure of scepter and scribe from judah , the ceasing of the daily sacrifice , and final desolation of , the second temple , we have all the evidence , that a matter of fact so long passed , is capable of as good , as that the world was of old by god created . the stories of the church are express , that he was born during the empire of augustus caesar , in the latter end of the reign of herod over judaea , when cyrenius was governour over syria ; that he lived unto the time , wherein pontius pilate was governour of judaea under tiberius , about thirty six or thirty seven years before the destruction of the nation , city and temple by titus . this the stories written by divine inspiration , and committed unto the care of the church , expresly affirm ; neither have the jews any thing to object against the truth of the relation , what ever thoughts they have of his person , who he was , or what he did : that he lived and dyed then , and there , is left testified on records beyond controll . and if they should deny it , what is the bare negation of a few interested , blinded persons , without testimonies or evidence from any one circumstance of times , persons , or actions to be laid in the ballance against the catholick tradition of all the world , whether believing in jesus , or rejecting of him . for they all alwayes consented in this , that he lived , and died at the time mentioned in the sacred stories . and this was still one part of the charge managed against his followers , in the very next age after , that they believed in a person whom they knew to live at such a season , and in a mean condition . neither did the most malicious and fierce impugners of the religion taught by him , such as celsus , porphyrie , and julian ever once attempt to attacque the truth of the story , as to his real existence , and the time of it . so that herein we have as concurrent a suffrage as the whole world in any case is able to afford . the best of the historians of the nations , who lived near those times , give their § testimony unto what is recorded in our gospel . the words of one of them , a person of unquestionable credit , in things that he could attain the knowledge of , and as it will appear by them , far enough from any compliance with the followers of jesus , may suffice for an instance . this is cornelius tacitus , in the fifteenth of his annals : abolendo ( saith he ) rumori ( he speaks of nero and his firing of rome , ) subdidit reos , & quaesitissimis poenis affecit , quos per flagitia invisos vulgus christianos appellebat . author ejus nominis christus qui tiberio imperitante per procuratorem pontium pilatum supplicio affectus erat . he expresly assignes the time of the death of christ unto the reign of tiberius , and government of pilate . the same also is confirmed by the jews own historian flavius josephus , in the fourth chapter of the eighteenth book of their antiquities ; unto which season also he assigns the death of john the baptist , who was his contemporary , according to the evangelical story . further , we have that testimony in this matter , which though in its self , it be of little § or no moment , yet as unto them with whom we have to do , is cogent above all others ; and this is their own confession . they acknowledge in the talmud , that he lived before the desolation of the second temple , for they tell us , cap. cheleck , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — cap. . that he was the son of pandira and stada , and that he lived in the dayes of the maccabes , alexander , hircanus , and aristobulus , under whom he was crucified . i confess galatinus , reuchlinus , and of late the learned schiklard with some others do contend that it is not jesus christ whom they intend in the wicked story which they tell of that jesus the son of pandira . but the reasons they insist on , are of no cogency to procure the assent of any one , acquainted with their writings ; no though the latter j●ws themselves ( ashamed of the prodigious lyes of their fore-fathers , and affraid to own their blasphemies , for fear of provoking the christians against them ) do faintly ( some of them ) deny him to be the person intended . the names of their parents say they agree not . the lord jesus was the reputed son of joseph , the true son of mary . this jesus of the talmud , was the son of pandira and stada . i shall not reply that damascenus lib. . placeth a panther ; and barpanther , on the genealogie of christ , making the latter grand-father to the blessed virgin , seeing it is evident that he borrowed that part of his genealogie from some corrupt traditions of the jews . the reason why the talmudists concealed the true names of the parents of jesus are evident ; for by this means they more covered their malice , in one respect , and gave more blasphemous vent unto it , in another . they concealed it thus far , that every one might not perfectly understand whom they intended , unless he were a disciple of their own . and they gave it v●nt in the r●flection they cast upon the evangelical story , as though it had not given us the true names of the parents of jesus . and moreover , they gave themselves liberty by this means to coyn new lyes at their pleasure , for they may say what they would of their pandira and stada though all the world knew it to be false as to joseph and mary . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pandira is a feigned name , insignificant , and invented by them for this only purpose . they sometimes write it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , panthira : so that galatinus doth perfectly contradict himself in this matter : for whereas lib. . cap. . he contends that by jesus the son of pandira mentioned in the talmud , the lord jesus is not intended , lib. . cap. . he asserts , that jesus the son of panthira , in whose name james the just healed the sick and wrought miracles , was the lord jesus ; as indeed it was he , whom they intend also in that story about james . but now pandira and panthira are the same ; and so also was he who they term his son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stada is also a name framed to the same end ; and as the learned buxtorfe supposeth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that went aside , declined , or was an adulteress . and they feign her to have been a platter of womens hair , with other monstrous lyes at their pleasure ; but yet expresly in sundry places confess that her true name was mary , and as i suppose , from the imputations mentioned , do wilfully confound her with mary magdalen , as mahomet did with miriam the sister of moses . these stories must be searched for in the talmud printed at venice , for they are left out in that printed at basil. the exceptions is yet more impertinent that the things which are ascribed unto jesus the son of pandira , can by no means be accommodated unto jesus christ. as though the talmudical rabbins had ever accustomed themselves to speak one true word concerning him , or as though they intended not him in all these blasphemous lyes , wherewith they and their fore-fathers reproached him ; which is all one as if we should say , that it was another and not the lord jesus whom they accused of sedition blasphemies and seducing the people , because indeed he was most remote from such things . but yet also there were sundry things which they ascribe unto this jesus the son of pandira and stada which make very apparent who it was whom they intended ; for first , they say that he learned magick in aegypt , which upon his being carried thither in his infancy , they ascribe unto him : again , they say he was a seducer of the people ; which we know was the accusation that they mannaged against the lord jesus . again , they tell us a story concerning two men placed in a room near him , to over-hear his seducing , that so they might accuse him ; this they say was their course to intrap seducers , and thereof they give this instance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so they did to the son of stada , and they hanged him on the eve of the passeover . the witnesses they speak of are no others but the false witnesses mentioned matt. . , . the kind of his death , hanged on a tree , with the time of it , the eve of the passeover , do also fully make naked their intentions . the age only , or the time of his life remains , from whence any difficulty is pretended . this jesus the son of pandira they have affirmed to have lived in the dayes of alexander , and to have been crucified in the dayes of aristobulus , an hundred , or an hundred and ten years before the birth of christ. but the mysterie of this fiction also is discovered by abraham levita , in his cabala historiae . he tells us that the christians placed the death of their christ under pilate , that so they might shew , that the destruction of the city and temple f●ll out not long after his death ; whereas he sayes , it is apparent from the mishna and talmud , that he was crucified in the dayes of the maccabes , an hundred years before . and here we have unawares the sore discovered , and the true reason laid open , why the talmudists attempted , to transferr the time of his death , from the dayes of herod the tetrarch , to the rule of aristobulus the hasmonaean ; namely , lest they should be compelled to acknowledge their utter ruine to have so suddenly ensued upon their rejection of him , as indeed it did . however , as to our present purpose , we have in general this confession of our adversaries themselves , that the lord jesus came before the destruction of the city and temple , which was that we undertook to confirm . we , secondly , in the pursuit of our argument , affirmed that no other person came , § at , or within the time limited , that could pretend to be the messiah . this the jews themselves confess , nor can they think otherwise , without destroying themselves . for if any such person came , seeing they received him not , nor do own him unto this day . their guilt would be the same , that we charge upon them , for the refusing of our lord jesus . there is no need then , that we should go over the tragical stories of barchocheba , moses cretensis , david el david , and such other imposters . for whereas none of them came or lived within the time determined , so they are all disclaimed by themselves , as seducers and causers of great misery unto their people and nation . herein then we have the consent of all parties concerned , which renders all further evidence unnecessary . from what therefore hath been spoken , and disputed ; it remaineth , that either § our lord jesus was , and is the true messiah , as coming from god in the season limited for that purpose , or that the whole promise concerning the messiah is a meer figment , the whole old testament a fable , and so both the old and present religion of the jews a delusion . at that season the messiah must come , or there is an end of all religion . if any came then , whom they had rather embrace for their messiah then our lord jesus : let them do so , and own him , that we may know who he was , and what he hath done for them . if none such there were , that can be so esteemed , as in truth , and as themselves universally acknowledge there was not , their obstinacy and blindness in refusing the only promised messiah is such , as no reasonable man can give an account of , who doth not call to mind the righteous judgement of god in giving them up to blindness and obstinacy , as a just punishment for their rejection and murthering his only son. and this argument is of such importance , as that with the consideration of the doctrine of christ , and his success in the world , it may well be allowed to stand alone in this contest . our second argument is taken from those characteristical notes that are given in § the scripture of the messiah . now these are such , as by which the church might know him , and upon which they were bound to receive him . all these we shall find to agree and center in the person of our lord jesus . some of the principal of them we shall therefore insist upon , and vindicate from the exceptions of the jews . the stock whereof he came , the place and manner of his birth , the course of his life and death , what he taught , and what he suffered , are the principal of those signs and notes that god gave out to discover the messiah in his appointed time ; and as they were very sufficient for that purpose . so upon the matter they comprise all the signs and tokens whereby any person may be predesigned and signified . first , for the family , stock , or lineage whereof he was to come ; there was a threefold § restitution of it , after the promise had for a long time run in general , that he should be of the seed of the woman , or take his nature from among mankind . the first was unto the seed of abraham , gen. . . and under that alone , there was no more required , but that he should spring from among his posterity , untill god added that peculiar limitation unto it , in isaac shall thy seed be called , gen. . . after this in the family of isaac , jacob peculiarly inherited the promise ; and his posterity being branched into twelve tribes or families , the rise or nativity of the messiah was confined unto the tribe of judah , gen. . . this made it further necessary that from him , by some one of the numerous families that sprang of him he should proceed . out of that tribe god afterwards raised the kingly family of david to be a type and representation of the kingdom of the messiah ; and hereupon he restrained the promise unto that familie , though not unto any particular branch of it . hereunto no other restriction was ever afterwards added . it was not then at any time made necessary by promise that the messiah should proceed from the royal branch , or familie of the house of david , but only that he should be born of some of his posterity , by what family soever , poor or rich , in power or subjection , he derived his genealogie from him . his kingdom was to be quite of anoth●r nature th●n that of david or solomon ; nor did he derive his title in the least th●reunto from the right of the davidical house to the kingdom of judah . thus far then it pleased god to design this stock and family of the messiah . he was to be of the posterity of abraham , of the tribe of judah , of the family of david . and although this evidence in its latitude will conclude only thus far , that no one can be pretended to be the messiah whose genealogie is not so derived by david , and judah unto abraham ; yet by the addition of this circumstance in the providence of god , that no one since the destruction of the city and temple can plead or demonstrate that original ; seeing this was given out for a note , and sign to know him by , it proves undeniably , that he whom we assert was the true messiah . for to what end should this token of him be given forth to know him by , when all genealogies of the people being utterly lost ; it is impossible it should be of any use in the discovery of him . § first then , for abraham there is no question between us and the jews , but that the lord jesus was of his offspring and posterity . neither do they pretend any exceptions to his being of the tribe of judah ; the apostle in this epistle asserts it as a thing notorious and unquestionable , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it is every way , or altogether manifest , that our lord sprang of judah : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is in greek authors , not only manifest , but openly and conspicuously so . thus he is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in sophocles , who dyed openly and gloriously by all mens consent . thus was the birth of our saviour among the jews themselves , as to his springing from the tribe of judah . the apostle declares that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without any contradiction received amongst them , and acknowledged by them . nor unto this day , do they lay any exception unto this assertion . it remains , that we prove him to have been of the family of david by some one signal branch of it . for as we said , there is nothing in the promise restraining his original to the first reigning family , or the direct posterity thereof . now this is purposely declared by two of the evangelis●s , who being jews , and living amongst them , wrote the story of his life in the age wherein he lived , for the use of the jews themselves , with the residue of mankind . matthew who calls his record of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the roll of his genealogies , shews in the front of it , that he wrote it on purpose to declare , that he was according to the promise of the posterity of abraham , and of the family of david . of jesus christ the son of david the son of abraham : that is , who was promised to abraham and david , to spring from their loins . luke also who derives his g●nealogie from the first giving of the promise unto adam , brings it down through the several restrictions mentioned by abraham , judah and david . other testimony or evidence in this matter of fact is utterly impossible for us to give , and unreasonable for any other to demand . it was written and published unto all the world , by persons of unquestionable integrity , who had as much advantage to know the truth of the matter about which they wrote , as any men ever had , or can have in a matter of that nature . and this they did not upon rumours , or traditions of former dayes , but in that very age wherein he lived , and that unto the faces of them , whose great interest it was to except against what they wrote ; and who would undoubtedly have so done , had they not been overpowred with the conviction of the truth of it : had they had the least suspition on the contrary , why did they not in some of their consultations and rage against him and his doctrine , once object this unto himself , or his followers , that he was not of the family of david , and so could not be the person he pretended himself to be . besides , the persons who wrote his genealogie , sealed their testimony , not only with their lives , but with their eternal condition ; an higher assurance of truth can no men give . § two things the present jews except unto this testimony . first in general , they deny the authority of our witnesses , and deny the whole matter that they assert . secondly , in particular they say , they prove not the matter in question ; namely , that jesus of nazareth was of the family of david . for the first , they neither have , nor do yield any other reasons but their own wills and unbelief . they neither do , nor will believe what they have written . record , testimony , tradition , or any circumstance contradicting their witness , they have none ; only they will not believe them . now whether it be meet , that their meer obstinacy and unbelief , wherein , and for which they perish temporally and eternally , should be of any weight with reasonable men , is easie to determine . besides , i desire to know of the jews whether they think it reasonable that any man without reason , testimony , evidence , or record , to give them countenance , should call into question , dis-believe and deny the things witnessed unto , and written by moses . it is known what they will answer unto this demand , and thereby they will stop their own mouths , as to the refusal of our record in this matter , so that this exception which amounts to no more but this , that the jews believe not the gospel , and that because they will not , needs no particular consideration , it being ●●at which we plead with them about in all these our discourses . and as unto our own faith it is secured by all these evidences which we give of the sacred authority of the writings of the new testament . but moreover they except in particular , that neither of the evangelists do either assert , § or prove indeed that our lord jesus did spring from the family of david . for whereas they assert , and christians believe , that he was born of the virgin mary , without conjunction of man , and that joseph was only reputed to be his father , because his mother was legally espoused unto him , both genealogies belong unto joseph alone , as is evident from the beginning of the one , and the end of the other . now the lord jesus being not related unto joseph , but by the legal contract of his mother , he cannot be esteemed in his right to belong unto the family of david . this is pleaded by many of them , as also they take notice of the difficulties which have exercised many christians in the reconciliation of the several genealogies recorded by the two evangelists ; unto all which exceptions , we shall briefly reply , and take them out of our way . first , suppose it granted , that the genealogie recorded by matthew be properly the § genealogy of joseph , what madness is it to imagine that avowedly proposing to manifest jesus christ to have been of the family of david , and premising that design , in the title of his genealogy , he doth not prove and confirm what he had so designed , according to the laws of genealogies , and of the legal just asserting any one to be of such a tribe or family . no more is required for the accomplishment of the promise , but that the lord jesus should be so of the family of david , as it was required by the laws of families and genealogies , that any person might belong unto it . now this might be by the legal marriage of his mother unto him who was of that family ; for after that contract of marriage , whatever tribe or family she was of before , she was legally accounted to be of that family , whereunto by her espousals she was engrafted . and of that family , and no other , was he to be reckoned , who was born of her , after those espousals . now that the reckoning of families and relations among the jews by god's own appointment , did not alwaies follow natural generations , but sometimes legal institutions , is manifest by the law of a man dying without issue : for when the next kinsman took the wife of the deceased , to raise up seed unto him , he that was born of the woman , was by law not reckoned to be his son by whom he was begotten , but was to be the son , and of the family of him that was deceased , to bear his name , and inherit his estate , numb . . . and this legal cognation , luke seems to intimate , chap. . . where he saies , that the mother of jesus was espoused unto a man whose name was joseph , of the family of david ; there being no reason to mention his family , but that the genealogy of his wives son was to relate thereunto . and if this were the law of genealogies , and legal relations unto tribes and families , as evidently it was , matthew recording the genealogie of joseph , to whom the blessed virgin was espoused before the birth of jesus christ , doth record his , according to the mind of him who gave both law and promise , and upon this known rule of genealogies , and legal relations , may matthew proceed in his recital of the pedigree of joseph , and profess thereby to manifest , how jesus christ was the son of david , the son of abraham . secondly , although there was no indispensible necessity among the jews , binding them to marry within their tribes , unless the women were inhaeritrixes , in which case provision was made , that inheritances might not be transferred from one tribe unto another , yet it is more than probable , that the blessed virgin mary was of the same family with joseph , and this so notoriously known , that seeing genealogies were not reckoned by women , nor the genealogies of women directly recorded , there was no better , or more certain way of declaring his pedigree , who was born of mary , then by his , unto whom she was so nearly related . so that on several accounts , the genealogy recorded by matthew , proves jesus christ to have been of the family of david . secondly , for luke , he doth directly , and of set purpose , give us the genealogy of § the blessed virgin mary , the mother of our lord jesus ; for the line of his progenitors , which he derives from nathan , is not at all the same with that of joseph from solomon , insisted on by matthew . it is true , there are a zerubbabel and salathiel in both genealogics , but this proves not both the lines to be the same : for the lines of solomon and nathan , might by marriage meet in these persons , and so leave it indifferent , which line was followed up to david ; and the lines of joseph and mary might be separated again in the posterity of zerubbabel , matthew following one of them , and luke the other . this , i say , is possible , but the truth is , ( as is eviden●● from the course of generations insisted on ) that the zerubbabel and salathiel mentioned in matthew , were not the same persons with those of the same names in luke , those being of the house of solomon , these of the house of nathan . so that from david it is not the line of joseph , but of the blessed virgin that is recited by luke . and the words wherewith luke prefaceth his genealogy , do no way impeach this assertion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for whereas these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as was supposed , are usually placed and read in parenthesis , the parenthesis may be better extended unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , including joseph ; being ( as was supposed , the son of joseph ) the son heli : or joseph may be said to be the son of heli , because his daughter was espoused unto him , otherwise the true natural father of joseph , was jacob , as matthew declares , heli being the father of the blessed virgin : so that both legally and naturally our lord jesus christ was a descendant of the house and lineage of david , according unto the promise . and as this was unquestionable among the jews in the daies of his conversation in the flesh ; so the present jews have nothing of moment to oppose unto these unquestionable records . § this is the first characteristical note given of the messiah , whereby he might be known , and it hath strength added unto it by the providence of god , in that all genealogies among the jews , are now so confounded , and have been so , for so many generations , that it is utterly impossible that any one should rise amongst them , and manifest himself to be of this , or that particular family . the burning of their genealogies by herod , the extirpation of the family of david by vespasian , and their one thousand and six hundred years dispersion , have put an utter end unto all probability about the genealogies amongst them . the jews indeed pretend that the family of the messiah shall be revealed by the miracles that he should do ; that is , by knowing him to be the messiah , they shall know of what family he is . but this note of his family is given out to know him by ; nor are we any where directed to learn his family from our knowledge of him . § another note or sign pointing out the messiah in prophecy , was the place where he should be born , which added unto the time wherein , and the family whereof , he should be brought forth , evidently designed his person . this place of his nativity is foretold , mich. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and thou bethlehem ephrata , is it ( or it is ) little for thee to be amongst the thousands of judah ; out of thee shall come forth unto me , he that shall be ruler in israel , whose goings forth are from of old , from the daies of eternity . that of old this prophecy was understood by the church of the jews , to denote the place of the birth of the messiah ; we have an illustrious testimony in the records of the christian church , matth. . , . upon the demand of herod , where the messiah should be born , the chief priests and scribes affirm with one consent , that he was to be born at bethlehem , confirming their judgement by this place of the prophet . and afterwards when they supposed that our lord jesus had been born in galilee , because he lived there , they made this an argument against him , because he was not born according to the scripture in bethlehem , the town where david was , joh. . , . and we have the concurrence of their own testimony in this matter : so the chaldee paraphrase renders these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of thee shall come forth to me the ruler , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of thee shall come forth to me the messiah , who shall have the dominion ; taking it for granted , that he it is whom this place is spoken of . so also k. solomon expounds the place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little to be in the thousands of judah , that is , thou deservest to be so , because of the prophanation of ruth the moabitess , who was in thee , out of thee shall come forth to me the messiah , the son of david ; and so he saith , the stone which the builders refused : and though kimchi seems to deny that the messiah shall be born in bethlehem , yet he grants that it is he , who is here prophesied of , out of thee shall come forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto me the messiah , for he shall be of the seed of david , who was of bethlehem ▪ he grants , i say , that it is the m●ssiah that is here prophesied of , though against rashi , the targum and the text , he would deny that he ●hould be born in bethlehem . but his interpretation is fond and forced to serve the present turn , because the jews know that the lord jesus was born there . god speaks to bethlehem the city of david , and gives an account how greatly he will magnifie it , beyond what it then seemed to deserve ; and this he will do by raising out of , and from that place ( not from david , who was born at that place ) the messiah , who was to rule his people israel . this then was the place of old designed for the birth of the messiah , and there was our lord jesus born , at the appointed time , of the trib● of judah , and family of david ; and there are sundry circumstances giving weight unto this consideration . first , whereas the parents of jesus were outwardly of a mean condition , and living § in galilee , it may be supposed that they were very little known , or taken notice of , to be of the lineage and off-spring of david ; nor it may be in their low estate did they much desire to declare that , which would be of no advantage , and perhaps of some hazard unto them : but now their coming unto bethlehem , and that whether they would or no , upon the command of publick authority , made their house and kindred known unto all the jews , especially those of the family of david , who were then all of them gathered together in that place . secondly , there is no just nor appearing reason to be given that should move the roman emperour to decree that description and enrolment of persons which brought them unto bethlehem : a matter it was of great charge and trouble to the whole empire , which at that time enjoyed the greatest peace and tranquility . the temple of janus was then shut , and all things in quietness in all parts of the world . neither was there afterwards any publick use made of that enrollment ; nor is it certain that it was accomplished in many other nations . but the infinite , holy , wise governour of all the world , puts this into his mind , and incites him on this work , to set mankind into a motion that two persons of low condition might be brought out of galilee into bethlehem , that jesus might according unto this prophecy be born there . thirdly , it is not likely that joseph and mary had any thoughts at that time about the place where the messiah should be born , and so probably had not the least design of removing their habitation unto bethlehem ; or if they had so , yet their doing of it on their own accord , might have given advantage unto the jews , to say that the mother of jesus did not indeed any way belong unto bethlehem , but only went thither to be delivered , that she might report her son the better to be the messiah . but by this admirable providence of god , all these , and sundry other difficulties of the like nature , are removed out of the way , their minds are determined , a journey they must take , and that at a time very unseasonable for the holy virgin , when she was so near the time of her delivery , and be publickly enrolled of the family of david , upon the command of him who never knew ought of that business , which none but himself could be instrumental to accomplish . fourthly , not long after this , that town of bethlehem was utterly destroyed , nor hath been for a thousand and six hundred years , either great or small among the thousands of judah . and all these circumstances give much light unto this characteristical presignation of the person of the messiah , from the place of his birth or nativity . the exceptions of the jews unto the evangelists citation of the words of the prophet , § concern not the testimony it self , nor are indeed of any great importance . for first , the evangelist intended no more , but only to direct unto that testimony which was given unto the nativity of the messiah at bethlehem , reciting so much of the words , and in such manner , as to prove by them that which he intended . he took not upon him to repeat every word as they were written by the prophet ( which he might easily have done had he designed it , and that without the least disadvantag● unto what he aimed at , ) but only to declare how the assertion was proved , that the messiah was to be born at bethlehem . secondly , he useth the words to no other purpose , th●● that for which by the jews acknowledgement they were recorded by the prophet ●●ther in the alterations that are made in this recital is there one letter taken from the prophets words , or added unto them , used by him to the advantage of his assertion , which is the whole that the utmost scrupulosists can require in the recital of the words of another by the way of testimony . thirdly , he seems not to repeat the words of the prophet himself immediately , but only to record the answer which from these words of the prophet , was given unto herod by the priests and scribes . so that the repetition of the words is theirs , and not his properly . fourthly , whose ever the words are , as there is nothing in the whole of them discrepant from , much less contrary unto , those of the prophet , nor are used to signifie any thing but the open plain intention of the prophet : so are all the particulars wherein a difference appears between them , capable of a fair reconciliation . this we shall manifest by passing briefly through them . the first difference is in the first words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and thou bethlehem ephrata ; which are rendered in the evangelist ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and thou bethlehem in the land of judah ; that bethlehem which was of old called ephrata , from its first builder , chron. . . that name being now forgotten and worn out of use , is here said to be , as it was indeed , in the land of judah ; to distinguish it from bethlehem , that was in the lot or land of zebulun , as both rashi and kimchi observe , josh. . . and it may be to denote withall the relation that the messiah had to judah . so that here there is no discrepancy . bethlehem ephrata , and bethlehem in the land iudah , are one and the same name and place . . in the ensuing words there is more variety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , little to be in the thousands of iudah : in the evangelist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; art not the least among the leaders of judah ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , parva , or little , in the positive , is rendered by the evangelist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the superlative degree , the hebrews have no superlative degree in their language , and therefore do often express the importance of it by the positive with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following , as it doth in this place ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , little in the thousands of judah , that is the least of them , if the word be adjectively to be expounded . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as the word is rendered by the lxx ) is in the evangelist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , princes , rulers , leaders . the israelites in their political order were distributed into tens , hundreds , and thousands , not unlike the distribution in our own countrey , into tythings , hundreds , and counties ; and each portion had its peculiar captain , ruler , or leader . according to this distribution , when there was a considerable number of a thousand , or more inhabiting together , they made a peculiar kind of town or city , which had its special chiliarch , or governour . and these were called the thousands of israel or judah ; or places that had such a proportion of people belonging to them , and consequently such a special ruler of their own ; which kind of rulers in the common-wealth were alone taken notice of . those others of tens and hundreds being under their government . so that rulers , and thousands , denote one and the same thing ; one with respect unto the people , the other unto the governours of them . the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is in the mode or manner of expression . the proposition in the prophet seems to be affirmative , thou art little ; in the evangelist , it is expresly negative , thou art not the least . but first , this difference concerneth not the testimony , as to that end for which it was produced : what wayes soever the words be interpreted , the importance of the testimony is still the same . ( . ) the words in the prophet contain no perfect enuntiation , nor do yield any compleat sense , unless it be on one of these two suppositions . first , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to be taken adverbially , and to signifie not parva , but parum , not a little one , but a little ; and then they give us this sense , and thou bethlehem ephrata it is but a little that thou shouldst be among the thousands of judah ; and this hath no inconsistency with the words of the evangelist , thou art not the least : for though it were eminent among the thousands of judah , yet this was but a little , or small matter in comparison of the honour that god would put upon it by the birth of the messiah . and this is not unusual in the hebrew language , adjectives foeminine are frequently taken in the neuter gender , which it hath not , and signifie adverbially . and though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be of a masculine termination ; yet being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the name of a town or city , it is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the foeminine gender . or , secondly , an interrogation must be supposed to be included in the words , art thou but little ? bethlehem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , art thou but little ? which may well be rendered negatively , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou art not the least , among the thousands of judah . the prophet then might have respect both to its present outward estate , which was mean and contemptible in the eyes of men , and also the respect that god had unto it as to its future worth , which was to prefer it above all the thousands of judah , which principally the evangelist had regard unto . there is yet another solution of this difficulty added of late by a learned person ( pocock miscelan . not . cap. . ) who makes it probable at least , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is of the number of those that are used in a direct contrary sense , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to sanctifie and prophane , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bless and curse ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a living soul , and a dead carkass . and he proves by notable instances , that it signifies , as sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , least , so sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , great , illustrious , and excellent . the remaining differences are inconsiderable , the pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to me , is omitted by the evangelist , and the reason of it is evident ; for in the prophet god speaks himself in his own person , in the gospel the words are only historically recited . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ruler in israel , is paraphrased by the evangelist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the leader that shall feed my people israel : asserting his rule , he adds the manner of it , he shall do it by feeding of them , according as his rule is declared in the next words in the prophet , micah . . he shall stand and feed in the strength of the lord ; which words the evangelist had respect unto . and thus much have we spoken by the way , for the vindication of the recital of this testimony , whose application in general unto the matter in hand is every way unquestionable , and so yields us a second characteristical note of the person of the messiah . the manner of the birth of the messiah , namely that he should be born of a virgin , is § a third characteristical note given of him . the first promise doth sufficiently intimate that he was not to be brought into the world according to the ordinary course of mankind , by natural generation , seeing he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in peculiar manner designed to be the seed of the woman , that is to be born of a woman without conjunction of man. to make this sign yet the more evident , god gives it forth directly in a word of promise , isa. . , , , , , , . moreover the lord spake to ahaz , saying , ask thee a sign of the lord thy god , ask it either in the depth , or in the height above ; but ahaz said , i will not ask , neither will i tempt the lord ; and he said , hear ye now ye house of david , is it a small thing for you to weary men , but ye will weary my god also ? therefore the lord himself shall give you a sign , behold , a virgin shall conceive and bear a son , and call his name emanuel , butter and honey shall he eat , that he may know to refuse the evil , and choose the good ; for before the child shall know to refuse the evil and choose the good , the land that thou abhorrest shall be forsaken of both her kings . this is the promise and prophecy , the accomplishment whereof in our lord jesus we have recorded , matt. . , . all this was done , that it might be fulfilled which was spoken by the prophet , behold , a virgin shall be with child , and shall bring forth a son , and they shall call his name emanuel . now this being a thing utterly above the course of nature , which never fell out from the foundation of the world unto that day , nor ever shall do so to the end of it , seeing the miraculous power of god shall no more in the like kind be exerted ; it is an infallible evidence , and demonstrative note of the true messiah . he and he alone was to be born of a virgin ; so alone was jesus of nazareth , and therefore he alone is the true messiah . the jews being greatly pressed with this prophecy , and the accomplishment of it , § do try all means to escape by breaking through one of them . and we might expect that they would principally attempt the story of the evangelist ; but circumstances on that side are so cogent against them , that they are very faint in that endeavour . for if it was so indeed that jesus was not born of a virgin as is recorded , and as both himself and his disciples professed , why did they not charge him with untruth herein , in the dayes of his flesh ? why did they not call his mother into question , especially considering that the being espoused unto an husband ; they might upon conviction have put her unto a publick and shamefull death ? none of this being done , or once undertaken by their fore-fathers , no less full of envy and malice against the person and doctrine of jesus then themselves , and much better furnished and provided for such an undertaking , might any colour be given unto it , then they are , they insist not much upon the denyal of the truth of the record ; but to relieve themselves , they by all means contend that the words of the prophet are no way applicable unto the birth of our lord jesus , which the evangelist reports them prophetically to express . and to this end they multiply exceptions against our interpretation of the prophecy . first , they deny that here is any thing spoken of the conception or bearing of a § son by a virgin. for the word here used , say they , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) signifieth any young woman , married or unmarried ; yea sometimes an adulteress ; as proverbs . . so that the whole foundation of our interpretation is infirm ; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , here intended , was they say , no other but either the wise of the prophet , or the wife of ahaz the king , or some young woman in the court then newly married , or to be married to the king , or some other person . secondly , they say , that the birth of this child with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or young woman mentioned was to conceive , was immediately to ensue , so as to be a sign unto ahaz , and the house of david , of the deliverance promised unto them , from the kings of dam●scus and samaria ; and so could not be jesus of nazareth , whose nativity happening seven hundred years after this , would be no pledge unto them of any thing that should shortly come to pass . thirdly , they insist that v. . it is promised , that before that child which should be so conc●ived and born , should come to the years of discretion , to know to refuse the evil , and to choose the good , the kings of damascus and samaria should be d●stroy●d . now this came to pass within few years after , and therefore can have no relation to the birth of jesus , of nazareth . fourthly , th●y affirm , that in the following chapter the accomplishment of this prophecy is decla●ed , in the prophets going in unto the prophetess , and h●r conceiving a son , concerning whom it is said , that before he should have knowledge to say my father , and my m●ther , the land should be forsak●n of both her kings , in answer unto what is spoken of the child of the virgin , chap. . v. . chap. . v. . fifthly , that the name of this child was to be immanuel , whereas he of whom we speak was called jesus , mat. . . sixthly , that the child here mentioned was to be fed and nourished with butter and hony , which cannot be spoken , nor is written of jesus of n●z●reth . § in answer unto th●se obj●ctions , some l●arned men have granted unto the jews , that th●se words of the prophet were literally fulfilled in some one then a virgin , and afterwards married in those dayes , and that they are only in a mystical sense , applyed by matth●w to the bir●h of the lord jesus , as they say , are sundry other things that are spok●n p●imarily of oth●●s in the old testament . but the truth is , this answer is neither ●a●e in its self , nor n●edfull as to the argument of the jews , nor consist●nt with the sen●e of the place , or truth of the words themselves . first , it is not safe , as to the faith of chris●i●ns . for wher●as the birth of the messiah of a virgin was so signal a miracle , and so emi●ent a charact●ristical note of his person , if it be not directly fo●e●old and proph●si●d of in this place ; there was no one prediction of it made unto the church of the jews . now how this should seem reasonable , whereas things of far less concernment are foretold , is not easily made to appear . s●condly , upon th●s interpretation of the words , there is no ground left for the application of th●ir mystical sense which they pretend to be made by matthew . for if indeed the person primarily , directly and literally spoken of , did not conceive a child w●ilest she was a virgin , but only that she who was then a virgin , did afterwards upon marriage conceive in the ordinary course of nature , there remains no ground for the application of what is spoken concerning her , unto one , who in , and after her conception , and the birth of her child , continued a virgin. for although it be not required that there be an agreement in all things between the type and the antitype ; yet if there be no agreement between them , in that wherein the one is designed to signifie the other , they cannot on any account stand in that relation . david as he was a king , was a type of messiah the great king. there was we know , not an absolute similitude in all things between david and him : nor was there any necessity , that so there should be , that he might be his type . but yet if he had not been a king , he could have been no type of him at all in his kingdom . no more can any person here spoken of , unless she did conceive a son , and bring forth continuing a virgin , be a type of her who was so to do . for how can the miraculous work of the conception of a virgin , be signified or expressed by the ordinary conception of a woman in the state of wedlock ? besid●s , this answ●r is wholly needless , as to the objection of the jews , and inconsistent with the sense of the place , as will be seen in the consideration of the words themselves . § we have formerly e●inced that the foundation and end of the judaical church and state , and of the preservation of the davidical family , was solely the bringing forth of the promised m●ssiah . and this the event hath fully demonstrated in their utter rejection after the accomplishment of that end . and hence the pr●mise of the messiah was the foundation , cause , and reason of all other promises made unto that people , as to any mercy or priviledges , that as such , they were entrusted withal . for that for whose sake they were a people , must needs be the reason and cause of all good things ; that as a people were bestowed upon them . thus god often promiseth them to do this or that unto them , for abrahams sake , and davids sake , that is upon the account of the promise of the messiah signally made unto abraham and david , when his bringing forth into the world was restrained unto their families and posterity . and hence also in times of streights and difficulties , when the people were pressed on every side , and laboured for deliverance , god oftentimes renewed unto them the promise of the messiah , partly to support their spirits with expectation of his coming , and the salvation that it should be accompanied withall , and partly to give them assurance , that they should not be consumed or utterly perish under their calamity , because the great work of god by them in bringing forth the messiah , was not yet accomplished . so to this purpose the . chapter of this prophecy . and on this account it was , namely , of the temporal concernment of that people in the coming of the messiah , that the promise of him was oftentimes mixed and interwoven with the mention of other things , that were of present use and advantage unto them ; so that it was not easie sometimes to distinguish the things that are properly spoken with reference unto him , from those other things which respected what was present ; seeing both sorts of them are together spoken of , and that to the same end and purpose . upon these principles we may easily discover the true sense and importance of this § prophetical prediction . upon the infidelity of ahaz , and the generality of the house of david with him , refusing a sign of deliverance tendred unto them , god tells them by his prophet , that they had not only wearied his messengers by their unbelief and hypocrisie , but that they were ready to weary himself also , v. . he was even almost wearied with their manifold provocations , during that typical state and condition , wherein he kept them . however , for the present he had promised them deliverance , and although they had refused to ask a sign of him according unto his command , yet he would preserve them from their present fears , and utter ruin , and in his due time accomplish his great and wonderful intendment , and that in a miraculous manner by causing a virgin to conceive and bring forth that son , on whose account they should be preserved . this is the ground of the promise of the messiah in this place ; even to give them assurance that they should be preserved from utter destruction , because they were to continue their church and state until his coming ; as also to comfort and support them during their distresses with the hopes and expectation of him ; for with the thoughts of his coming , do the jews to this day relieve their spirits under their calamities , though they have had no renewed promise of him for near two thousand years . but how may it appear that it was the messiah who should be thus born of a virgin ? this the prophet assures them , by telling them , in his name , what he shall be , and be called accordingly , he shall be called immanuel , or god with us ; he shall be so both in respect of his person and office ; for he shall be god and man , and he shall reconcile god and man , taking away the enmity and distance that was caused by sin . and this was such a description of the messiah , as by which he was sufficiently known under the old testament , yea from the foundation of the world , as hath been before declared . and the prophet further assures them , that this immanuel shall be born , truly a man , and dwell amongst them , being brought up with the common food of the country , until he came as other men , unto the years of discretion . butter and honey shall he eat , until he know to chuse the good , and refuse the evil . and this was enough for the consolation of believers , as also for the security of the people from the desolation feared . but yet because all this discourse was occasioned by the war raised against judah by the kings of israel and damascus , unto the promise of their deliverance , god is pleased to add a threatning of judgement and destruction unto their adversaries ; and because he would limit a certain season for the execution of his judgement upon them , as he had declared the safety and preservation of judah , to depend on the birth of immanuel of a virgin in the appointed season , so as to their enemies that they should be cut off and destroyed , before the time that any child not yet born could come to the years of discretion , to chuse the good , or to refuse the evil , v. . now that this is the true importance and meaning of the prophecy , will evidently appear in our vindication of it from the exception of the jews ( before laid down ) against its application by matthew unto the nativity of jesus christ. first , they except that it is not a virgin that is here intended by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they § say signifies any young woman , and sometimes an adulteress . this being the foundation of all their other objections , and on the determination whereof , the whole controversie from this place dependeth , i shall fully clear the truth of what we assert . for the jews themselves will not deny , but that if the conception of a virgin be intended , it must referr unto some other , and not to any in those daies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word here used , is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in niphal , hidden , kept close , reserved . hence is that name of virgins , partly in general from their being unknown by man , and partly from the universal custom of the east , wherein those virgins who were of any esteem , or account , were kept hid and reserved from all publick or common conversation . hence by the grecians also they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shut up , or recluses , and their first appearance in publick they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the season of bringing them out from the retirements wherein they were hid . the original signification of the word then denotes precisely a virgin , and cannot be wrested to a person living in the state of wedlock , much less unto a prostitute harlot , as the jews pretend . secondly , the constant use of the words dir●cts us to the same signification . it is seven times used in the old testament , and in every one of them doth still denote a virgin , or virgins , either in a proper , or metaphorical sense : the first time it is used , is gen. . v. . where rebeckah is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a virgin , v. . she is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a maid , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man had not known her , so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a maid that no man hath known ; that is , an unspotted virgin. and doubtless such a one , and no other , was intended by abrahams servant for a wife unto isaac when he prayed , that she 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which came forth to the water , might answer his token that he had fixed on . again , it is us●d , exod. . . where moses sister , who called her mother unto pharaohs daughter , is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and her age being then probably not above nine or ten years old , with the course of her life in her mothers house , declare her sufficiently to have been a virgin. once it is used in the psalms in the plural number , psal. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst , the virgins playing with tymbrels ; where also none but virgins properly so called , can be intended ; for they were by themselves exercised to celebrate the praises of god in the great assembly . twice is the word used in the same number in a metaphorical sense in the canticles ; and in both places hath respect unto virgins , chap. . . therefore do the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love thee ; that is the virgins , as they do a desirable person from whence the allusion is taken . and chap. , . they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are distinguished first from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the queens , or the kings married wives ; and then from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or concubines : those who were admitted ad usum thori , to the marriage-bed , though their children did not inherit with those of the married wives : and therefore none but those who were properly virgins , could be designed by that name : and by them are those denoted who keep themselves chast unto christ , and undefiled in his worship . hence are they in the revelations , chap. . . said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virgins , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. . persons unblameable before the throne of god , having not defiled themselves with the special fornications of the great whore. there remaineth only one place more wherein this word is used , whence the jews would wrest somewhat to countenance their exceptions ; this is prov. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the way of a man with a maid . and who is intended by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there , they say , the ensuing words declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so is the way of an adulteress , or a woman an adulteress , an harlot , so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may it seems be such an one . but . suppose the word should in this place be used in a sense quite contrary unto that of all other places wherein mention is made of it ; is it equal that we should take the importance of it from this one abuse , rather then from the constant use of it in other places ; especially considering that this place will by no means admit of that signification , as we shall immediately evince . secondly , it is used here peculiarly with the prefix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is rendred by the lxx . in the abstract , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the way of a man in his youth ; which sense hierom follows viam viri in adolesentia , and it may thus seem to be differenced from the same word in all other places . but thirdly , indeed the meaning of the wise man is evident , and it is a virgin that he intended by the word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the way that a man taketh to corrupt a virgin , and to compass his lust upon her . this is secret , hidden , full of snares , and evils , such as ought not to enter into the thoughts of a good man to conceive , much less to approve of . and therefore , whereas he saies of the residue of the quaternion joyned with this , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are too wonderful for me , he adds on the mention of this evil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i know it not , or as hierom , penitus ignoro , which he could not say of the way of natural generation . and by this means , she who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a virgin , v. . is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an harlot , v. . and become impudent in sinning . a man having by subtle wicked waies prevailed against her chastity , and corrupted her virginity , she afterwards becomes a common prostitute . and this i take to be the genuine meaning of the place , though it be not altogether improbable , that the wise man in the v. . proceedeth unto another especial instance of things secret and hidden in an adulterous woman , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying as much as , so also , which it doth in sundry other places . and these are all the places besides that of the prophet under consideration , wherein § the word is used in the old testament . so that as its rise , its constant use also will admit of no other signification , but only that of an unspotted virgin. besides , the lxx . render it in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a virgin , and the targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the other targums express a virgin by , gen. . , . esth. . . chap. . . ruth . . sam. . . neither is any word in the scripture so constantly and invariably used to express an incorrupted virgin as this is . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath respect only unto age , and signifies any one married , or unmarried , a virgin , or one deflowred , so she be young . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also is used for one corrupted , deut. . , . as also for a widdow , joel . . so that by this word , a virgin is precisely signified , or the hebrews have no word denoting exactly that state and condition . and lastly , the prefixing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes the denotation of the word the more signal . it is but twice more so prefixed , gen. . and exod. . in both which places the jews themselves will not deny but that unspotted virgins are intended . further , there are other considerations offering themselves from the context , § undeniably proving that it is the conception of a virgin which is here intended and foretold . for first , it is plainly some marvelous thing , above , and contrary unto the ordinary course and operation of nature that is here spoken of . it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a signal prodigie , and is given by god himself in the room of , and as something greater , and more marvelous than any thing that ahaz could have asked either in heaven above , or in the earth beneath , had he made his choice according unto the tender made unto him . the lord god himself shall give you a sign . the emphasis used in giving the promise , denotes the marvelousness of the thing promised . now certainly it was no such great matter that the wife of ahaz , which had before born him a son who was now eight years of age , or the wife of the prophet , who was the mother of shearj●shub then present with his father , or any virgin then present immediately to be married , should bear a son , so as to have it called a prodigie , an eminent sign of gods giving a thing that he should take upon his own power to perform , when within the same space of time hundreds of sons were born to other women in the same country . and it is ridiculous what the jews pretend , namely , that it was great in this , that the prophet should foretell that conception , as also that it should be a son that should be born , and not a daughter ; for the work and sign intimated doth not consist at all in the truth of the prophets prediction , but in the greatness of the thing it self that was foretold . the jews cannot assign either virgin or son that is here intended . some of them § affirm that alma was the wife of ahaz , and the son promised hezekiah ; but this is rejected by kimchi himself , acknowledging that hezekiah was now eight years old , being born four years before his father came to the kingdom , in the fourth year of whose reign this promise was given unto him . others would have the alma to be the wife of the prophet , and the son promised to be maker-shalal-hasbaz , whose birth is mentioned in the next chapter . but neither hath this any more colour of reason : for besides that , his wife is constantly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prophetess , and could on no account be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a virgin , having a son some years old at that time accompanying his father , that son of hers in the eighth chapter , is promised as a sign quite to another purpose , nor could for any reason be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immanuel , whose the land should be , which is said to belong unto this promised child . and for what they , lastly , add concerning some virgin then standing by , who was shortly after to be married , it is as fond as any other of their imaginations ; for besides that the prophet sayes not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this virgin , as he would have done , had he directed his speech unto any one personally present ; it is a more arbitrary invention , no way countenanced from the text or context ; such as if men may be allowed in , it is easie for them to pervert the sense of holy writ at their pleasure . on all which considerations it appeareth , that none can possibly in this promise be intended , but he whose birth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a miraculous sign , as being born of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a virgin , and who being born was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god with us , both in respect of his person uniting the natures of god and man in one , and of his office reconciling god and man , that god might dwell with us in a way of favour and grace , and he whose the land should be in an everlasting kingdom . § i have insisted the longer on this particular , because it comprizeth all that the prophecy is cited for by the evangelist , and all that we are concerned in it . this being proved and confirmed undeniably , that it is the messiah whose birth is here foretold , as also that he was to be born of a virgin , all other passages , whatever difficulty we may meet withall in them , must be interpreted in answer thereunto . and we have shewed before , that by reason of the typical state and condition of that people , many of the promises of the messiah were so mixed with things of th●ir then present temporal concernment ; that it is often a matter of some difficulty to distinguish between them . it is enough for us , that we prove unquestionably , that those passages which are applyed unto him in the new testament were spoken of him intentionally in the old ; which we have done in this place ; and what belonged unto the then present state of the jews , we are not particularly concerned in . however we shall manifest in answer to the remaining exceptions of the jews , that there is nothing mentioned in the whole prophecy that hath any inconsistency with what we have declared , as to the sense of the principal point of it ; nay , that the whole of it is excellently suited unto the principal scope already vindicated . § that then which in the second place is objected by the jews against our application of this place and prophecy to jesus christ , is that the birth of the child here promised , was to be a sign to ahaz , and the house of david , of their deliverance from the two kings who then waged war against them . and this they say the birth of the messiah so many hundred years after could give them no pledge or assurance of . and ( . ) we do not say , that this was given them as a peculiar sign , or token of their present deliverance . ahaz himself had before refused such a sign : but god only shews the reason in general why he would not utterly cast them off , although they wearied him , but would yet deliver them as at other times . and this was because of that great work which he had to accomplish among them , which was to be signal , marvelous and miraculous . and this he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sign in its absolute , not relative sense , as denoting a work wonderfull , such as sometimes he wrought , to evidence his great power thereby . in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signs , are joyned unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prodigies , deut. . . jer. . . nehem. . . where the works so called , were great and marvellous , not signs formally of any thing , unless it were of the wonderful power of god whereby they were wrought . so the miracles of our saviour and the apostles in the new testament are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signs for the same , and no other cause . and the word is thus absolutely used very often in the old testament . besides , that which is secondly alledged , that a thing that shall come to pass many ages after , cannot be made a sign of that which was to be done many ages before , is not universally true . the thing it self in its existence it is true cannot be made so a sign ; but it may in the promise and prediction of it . and many instances we have of things promised for signs , which were not to exist in themselves , untill after the accomplishment of the things whereof they were signs , as exod. . . sam. . . isa. . . kings . . god intending by them the confirmation of their faith , who should live in the time of their actual accomplishment . thirdly , this sign had the truth and force of a promise although it was not immediately to be put in execution , and that is the reason , that the words here used , are one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , conceive , in the preterperfect tense , the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in benoni , or participle of the present tense , to intimate the certainty of the events , as is usual in the prophetical dialect . their assurance then from this sign consisted herein , that god informs them , that as surely as he would accomplish the great promise of bringing forth the messiah , and would put forth his marvelous power therein , that he should be conceived and born of a virgin , so certain should be their present deliverance which they so desired . § it is further insisted on by them , that the deliverance promised was to be wrought before the child spoken of , should know to refuse the evil and chuse the good ; or should come to years of discretion , v. . and what was this unto him that was to be born some hundred years after ? answ. ( . ) that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mentioned v. . is the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promised , v. . doth not appear . the prophet by the command of god when he went unto the king with his message , took with him shear-jashub his son , v. . this certainly was for some especial end in the word or message that he had to deliver , the child being then but an infant , and of no use in the whole matter , unless to be made an instance of something that was to be done . it is therefore probable that he was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the young child designed , v. . before whose growing up to discretion , those kings of damascus and samaria were destroyed , or ( . ) the expression may denote the time of any child 's being born and coming to the maturity of understanding , and so consequently the promised child . in as short a space of time as this promised child ; when he shall be born , shall come to know to refuse the evil , and choose the good , shall this deliverance be wrought . their remaining cavils are of little importance . the child intended , chap. . § was to be the son of the prophet and prophetess , and so not this child that was to be born of a virgin. besides , he is plainly promised as a sign of other things then those treated of in this chapter : yea , of things quite contrary unto them . again this child they tell us was to be called immanuel whereas the son of mary was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , as they malitiously write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but this name is given to signifie what he should be , and do , and not what he should be commonly called . he was to be god and man in one person , to reconcile god and man ; to be every way immanuel . and this kind of expression in the scripture , when a thing is said to be called that which it is ; the name denoting the being , nature , and quality of it , is so frequent , that there is nothing peculiar in it as here used . see isa. . . chap. . . chap. . . jer. . . zech. . . the like also may be said to that which th●y except in the last place , namely , that they know not that j●sus of nazareth was brought up with butter and hony , which is foretold conc●rning this child . for the expression signifies no more but that the child should be educated with the common food of the country , such as children were in those places and times nourished withal : it being the especial blessing of that land that it flowed with milk and honey . and thus have we asserted and vindicated the third characteristical note of the true messiah , he was to be born of a virgin , which none but only our lord jesus ever was from the foundation of the world . there remain yet other descriptive notes of the messiah , consisting in what he was to § teach , and do , and suffer , all of them guiding the faith of the church unto our lord jesus , who in all things fully answered unto them all . i shall briefly pass through them , according unto our design and purpose ; and begin with what he was to teach . this moses directs us unto , giving that great predescription of him , which we have deut. . , . i will raise them up a prophet from among their brethren , like unto thee , and will put my words in his mouth , and he shall speak unto them all that i shall command him . and it shall come to pass , that wh●soever will not hearken unto my words , which he shall speak in my name , i will require it of him . this is that signal testimony concerning the messiah , which philip urged out of moses unto nathaniel , john . . which peter not only applyes unto him , but declares that he was soly intended in it , acts . , . and stephen seals that application with his blood , acts . . neither can , or do the jews deny that the messiah was to be a prophet , or that he was promised unto the church in the wilderness in these words , but we shall consider the particulars of them . sundry things are here asserted by moses concerning the messiah ; as ( . ) in general , § that he should be a prophet ; a teacher of the church , and not a king only . the jews indeed , who greedily desire the things which outwardly attend kingly power and dominion in this world , do principally fix their thoughts and expectations on his kingdom . the revelation of the will of god which was to be made by him , they little desire or enquire after . but the common faith of their ancestors from this and other places , was that the messiah was to be a prophet ; and reveal unto the church the whole counsel of god , as we shall evince in our comment on the first words of the epistle . ( . ) that this prophet should be raised up unto them from among their brethren ; he shall be of the posterity of abraham , and of the tribe of judah , as was promised of old ; or made of them according unto the flesh , rom. . . . . so that as to his original or extract , he was to be born in the level of the people , from among his brethren was be to be raised up ; unto this office of a prophet and teacher of the church . ( . ) that he must be like unto moses . the words are plain in many places , that in the ordinary course of gods dealing with that church among the prophets , there was none like unto moses , neither before , or after him . hence maimonides with his followers conclude , that nothing can ever be altered in their law , because no prophet was ever to arise of equal authority with him , who was their law-giver . but the words of the text are plain . the prophet here foretold , was to be like unto him , wherein he was peculiar and exempted from comparison with all other prophets , which were to build on his foundation , without adding any thing to the rule of faith and worship which he had revealed , or changing any thing therein . in that , is the prophet here promised to be like unto him . that is , he was to be a law-giver to the house of god , as our apostle proves and declares , chap. . , , , , . and we have the consent of the most sober among the jews to the same purpose . the words of the author of sepher ikkarim lib. . cap. . are remarkable . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it cannot be , that there should not at some tim● , 〈◊〉 a prophet , like unto moses , or greater then he ; for messiah the king should be like him , ●● greater then he : but thus , these words , there arose none like him , ought to be interpreted , not as though none should ever be like him , but that none should be like him , as to some particular qu●lity or accident ; or that in all the space of time , wherein the prophets followed him , until prophecy ceased , none should be like unto moses ; but hereafter there shall be one like him , or rather greater then he . this is that which we affirmed before , in the whole series of prophets that succeeded in that church building on moses foundation , there was none like unto him ; but the prophet here promised was to be so , and in other regards , as appears from other testimonies , far greater then he . this was of old their common faith from this prediction of moses . and wherein this likeness was to consist , our apostle declares at large in his third chapter . moses was the great law-giver , by whom god revealed his mind , and will , as to his whole worship , whilst the church state instituted by him was to continue . such a prophet was the messiah to be , a law-giver , so as to abolish the old , and to institute new rites of worship , as we shall afterwards more fully prove and confirm . ( . ) this raising up of a prophet , like unto moses , declares that the whole will of god , as to his worship , and the churches obedience , was not yet revealed . had it so been , there would have been no need of a prophet like unto moses , to lay new foundations as he had done . those who succeeded building on what he had fixed , and therefore said not to be like unto him , would have sufficed . but there are new counsels of the will of god , as yet hid , to be finally and fully revealed by this prophet . and after his work is done , there is no intimation of any further revelation to ensue . ( . ) the presence of god with this prophet in his work is set down . he would put his word into his mouth , or speak in him , as our apostle expresseth the same matter , chap. . v. . and lastly , his ministry is further described from the event , with respect unto them who would not submit unto his authority , nor receive the law of god at his mouth . god would require it at their hands , that is , as those words are interpreted by peter , they should be cut off from among his people , or from being so . and this signal commination in the accomplishment of it , gives light unto the whole praediction . some of the jews from these words have fancied unto themselves another great prophet , whom they expect as they did of old , before the coming of the messiah . so in their dealing with john the baptist , they asked him whethe●●e was elias , which he denied , because , though he were promised under that name , yet he was not that individual person whom they looked for , that is the soul of elias the tishbite , as kimchi tells us with a body new created like unto the former . wherein they further demand whether he were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prophet promised by moses , which he also denies , because that prophet was no other then the messiah , joh. . . to this purpose also is it , that the spirit of the lord is promised to rest upon the messiah , isa. . . to make him of quick understanding in the fear of the lord , that he might not judge after the sight of his eyes , &c. v. , , . so also cap. . , . and from this great prophet , were the isles of the gentiles to receive the law , chap. . , . the summ of all is , the messiah was to be a prophet , a prophet like unto moses ; that is a law-giver , one that should finally and perfectly reveal the whole will and counsel of god ; all with that authority , that whosoever refused to obey him should be exterminated , and cast out from the priviledge of being reckoned among the people of god. § we are then in the next place to consider the accomplishment of this promise , in the person of jesus of nazareth . now this the story of him and the event do abundantly testifie , that he was a prophet , and so esteemed by the jews themselves , until through the envy of the scribes and pharisees , and their own unwillingness to admit of the purity and holiness of his doctrine , they were stirred up to oppose and persecute him , as they had done all other prophets , who in their several generations foretold his coming , is evident from the records of the evangelical story ; see joh. . . chap. . . act. . , . their present obstinate denial hereof , is a meer contrivance to justifie themselves in their rejection and murder of him . but this is not all ; he was not only a prophet in general , but he was that prophet who was foretold by moses , and all the prophets , who built on his foundation , who was to put the last hand unto divine revelations , in a full declaration of the w●ole counsel of god , the peculiar work of the messiah ; and this we shall evince in the ensuing considerations of his doctrine and prophesie , with the success and event of them . first , the nature of the doctrine taught by this prophet , gives testimony unto our § assertion . whatever characters of that truth which is holy and heav●nly can rationally be conceived or apprehended , th●y are all eminently and incomparably imprinted on the doctrine of jesus christ. whatever tends to the glory of god , as the first cause , and last end of all things , as the only soveraign ruler , judge , and disposer of all , as the only infinitely holy , wise , righteous , good , gracious , merciful , powerful , faithful , independent being , is clearly , evidently , and in a heave●ly manner revealed therein . wha●ever is us●ful or suitable to excite and improve , all that is of good in man , in the n●ti●ns of his mind , or inclinations of his will , to discover his wants and defects that he may not ●xalt himself in his own imag●nation abov● h●s state and condition ; whatever is needful to reveal unto him , his end , or his way , h●s happiness , or the means conducing thereunto , whatever may bring him into a d●e subjection unto god , and subordination unto his glory ; whatever m●y te●ch him to be us●ful in all those relations wherein he may be cast , within the bounds and compass of the moral principles of his nature , as a creature made for society ; w●atever is useful the deterr him from , and s●ppress in him every thing that is evil , even in those hidden seeds and embrios of it which lye beneath the first instances that reason can reach unto to discovery of , and that in an absolute universality , without th● l●ast indulgence on any pretence whatever , and to st●r him up , provoke him unto , and direct him in the practice of whatever thing is true , honest , just , pure , lovely , of good report , that is virtuous , or praise-worthy , that may begin , bound , guide , limit , finish , and perf●ct , the whole systeme of moral actions in him in relation unto god himself , and others ; it is all revealed , confirmed , and ratified in the doctrine of the gospel of jesus christ. it hath-stood upon its trial above sixteen hundred years in the world , challenging the wit and malice of its adversaries , to discover any one thing or circumstance of any thing that is untrue , false , evil , uncomely , not useful , or inconvenient in it , or to find out any thing that is morally good , virtuous , useful , praise-worthy , in h●bit or exercise , in any instances of op●rations in any degree of intention of mind , any duty that man owes to god , others , or himself , that is not taught , injoyned , incouraged , and commanded by it ; or to discover any motives , incouragements , or reasons unto , and for the pursuit of that which is good , and the avoidance of evil that are true , real , solid , and rational , which it affordeth not unto them that embrace it . this absolute perfection of the doctrine of this prophet , joyned with those characters of divine authority which are enst●mped on it , doth sufficiently evidence that it contains the great , promised , full , final revelation of the will of god , which was to be given forth by the messiah . add hereunto , that since the delivery of this doctrine , the whole race of mankind hath not been able to invent , or find out any thing , that without the most palpable folly and madness might be added unto it , much less stand in competition with it , and it will it self sufficiently demonstrate its author . secondly , we have declared in the entrance of this discourse , that the messiah was § the means promised for the delivery of mankind from that woful estate of sin and misery whereunto they had cast themselves . this was declared unto all in general , this they believed whom god graciously enabled thereunto . but how this deliverance should be wrought in particular by the messiah , how the works of the devil should be destroyed , how god and man should be reconciled , how sinners might recover a title unto their lost happiness , and be brought to an enjoyment of it ; this was unknown not only unto all the sons of men , but also to all the angels in heaven themselves ; who then shall unfold this mysterie which was hid in the counsel of god from the foundation of the world ? it was utterly beyond the reason and wisdom of man , to give any tolerable conjecture how these things should be effected and brought about . but all this is fully declared by this prophet himself . in his doctrine , in what he taught , doth this great and hidden mysterie of the reconciliation and salvation of mankind open it self gloriously to the minds and understandings of them that believe , whose eyes the god of this world hath not blinded , and them alone ; for although this promise of the messiah was all that god gave out unto adam , and by him unto his posterity to keep their hopes alive in their miserable condition in the earth , yet such was its obscurity , that meeting with the minds of men full of darkness , and hearts set upon the pursuit of their lusts , it was as to the substance of it , utterly lost to the greatest part of mankind . afterwards the thing it self was again retrived unto the faith and knowledge of some by new revelations and promises , only the manner of its accomplishment was still lost , hid in the depths of the bosom of the almighty . but as we said by the preaching of jesus , both the thing its self , and the manner of it , are together brought to light , made known , and established , beyond all the power of satan , to prevail against it . this was the work of the promised prophet ; this was done by jesus of nazareth , who is therefore both lord and christ. § thirdly , we have also declared , how god in his wisdom and soveraignty restrained the promise unto abraham and his posterity , shadowing out among them the accomplishment of it in mosaical rites and institutions . and these also received manifold explications by the succeeding prophets . from the whole , a systeme of worship and doctrine did arise , which turned wholly on this hinge of the promised messiah , relating in all things to the salvation to be wrought by him . but yet the will and mind of god was in this whole dispensation so folded and wrapt up in types , so vailed and shadowed by carnal ordinances , so obscure and hid in allegorical expressions , that the bringing of them forth unto light , the removal of the clouds and shades that were cast upon them , with a declaration of the nature , reason , and use of all those institutions , was a work no less glorious then the very first revelation of the promise it self . this was that which was reserved for the great prophet , the messiah ; for that god would prescribe ordinances and institutions unto his church , whose full nature , use , and end , should be everlastingly unknown unto them , is unreasonable to imagine . now this is done in the doctrine of our lord jesus christ. the spiritual end , use and nature of all these sacrifices , and typical institutions , which unto them who were conversant only with their outside . servile performances were an insupportable yoke of bondage , as the jews find them unto this day , being never able to satisfie themselves in their most scrupulous attendance unto them , are all made evident and plain , and all that was taught by them accomplished . this was the work of the prophet , like unto moses . he fulfilled the end , and unvailed the mind of god in all these institutions . and he hath done it so fully , that whoever looks upon them through his declaration of them , cannot but be amazed at the blindness and stupidity of the jews , who rejecting the revelation of the counsel of god by him , adhere pertinaciously unto that whereof they understand aright no one title or syllable : for there is not the meanest christian , who is instructed in the doctrine of the gospel , but can give a better account of the nature , use , and end of mosaical institutions , then all the profound rabbins in the world either can , or ever could do . he that is least in the kingdom of god , being greater in this light and knowledge , then john baptist himself , who yet was not behind any of the prophets that went before him . this i say , is that which the promised prophet was to do ; and moreover , to add the institutions of his own immediate revelations , even as moses had given them the law of ordinances of old . and in this superinstitution of new ordinances of worship thereby superceding those instituted by moses , was he like unto him , as was foretold . § lastly , the event confirms the application of this character unto the lord jesus . whoever should not receive the word of this prophet , god threatens to require it of him , that is , as themselves confess , to exterminate them from among the number of his people , or to reject them from being so . now this was done by the body of the jewish nation ; they received him not , they obeyed not his voice , and what was the end of this their disobedience ? they who for their despising , persecuting , killing the former prophets , were only corrected , chastened , afflicted , and again quickly recovered , out of the worst and greatest of their troubles , upon their rejection of him , and disobedience unto his voice , are cut off , destroyed , exterminated from the place of their solemn worship , and utterly rejected from being the p●ople of god. whatever may be conceived to be contained in the commination against those who disobey the voice of that prophet promised , is all of it to the full , and in its whole extent , come upon the jews , upon and for their disobedience unto the doctrine of jesus of nazareth ; which added unto the foregoing considerations , undeniably prove him to have been that prophet . there is yet another character given of the messiah in the old testament , namely , § in what he was to suffer in the world , in the discharge of his work and office . this being that wherein the main foundation of the whole was to consist , and that which god knew would be most contrary to the appre●ension , and expectation of that carnal people , is of all other notes of him , most clearly and fully asserted . the nature and effects of these sufferings of the messiah , and how they were to be satisfactory to the justice of god ( without which apprehension of them , little or nothing of the promise , or of mosaical institutions can rightly be understood ) because we must treat of them in our explication of the epistle it self , shall not here be insisted on . it is sufficient unto our present intention , that we prove that the messiah was to suffer , and that as many other miseries , so death it self ; and this his suffering is foretold as a character to know and discern him by , that jesus of nazareth by so many other demonstrations , and evident tokens proved to be the messiah , did also suffer the utmost that could be inflicted on a man , and in particular the things and evils which the messiah was to undergo , we shall not need to prove ; the jews confess it , and even glory that their forefathers were the instrumental cause of his sufferings . neither doth it at present concern us to declare what he suffered from god himself , what from man , what from satan , in his life and death , in his soul and body , and all his concernments ; it being abundantly sufficient unto our present purpose , that he suffered all manner of miseries ; and lastly , death it self , and that not for himself , but for the sins of others . the first evident testimony given hereunto , is in psal. . from the beginning to § the . vers . that sufferings , and those very great and unexpressible , are treated of in this ps●lm , the jews themselves confess , and the matter is too evident to be denied . that dereliction of god , tortures and pains in body and soul , revilings , mockings , with cruel death , are sufferings , is certain , and they are all here fore-told . again , it is evident , that some individual person is designed as the subject of those sufferings . most of the jews would interpret this psalm of the body of the people , to whom not one line in it can be properly applyed ; for besides , that the person intended , is spoken of singularly throughout the whole prophecy , he is also plainly distinguished from all the people , of what sort soever ; from the evil amongst them who reviled and persecuted him , v. , . and from the residue , whom he calls his brethren , and the congregation of israel , v. . it cannot then be the congregation of israel that is spoken of ; for how can the congregation of israel be said to declare the praises of god , before the congregation of israel , which is the summ of kimchi's exposition . some of them from the title of the psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for the hind of the morning , would have it to be a prophecy of hester , who appeared as beautiful as the morning in the deliverance of israel . but as the title is of another importance , respecting the nature of the psalm , not the person treated of in it , so they are not able to apply one verse or word in it unto her . others of them plead , that it is david himself who is intended ; and this is not without some shadow of truth ; for david might in some things propose his own afflictions and sufferings , as types of the sufferings of the messiah . but there are many things in this psalm that cannot be applied unto him absolutely . when did any open their lips , and shake their heads at him , using the words mentioned , v. , ? when was he , or his blood poured forth like water , and all his bones dis-joynted , v. ? when were his hands and feet pierced , v. ? when did any part his garments , and cast lots on his vesture , v. ? when was he brought to the dust of death , before his last and final dissolution , v. ? and yet all these things were to be accomplished in the person of him , who is principally treated of in this psalm . this whole psalm then is a prophecy of the messiah , and absolutely of no other , as § may further be evidenced from sundry passages in the psalm it self . for first , it treats of one in whom the welfare of the whole church was concerned ; they are therefore all of them invited to praise the lord on his account , and for the event and success of his sufferings which they had the benefit of , v. , , secondly , it is he , by whom the meek shall be satisfied , and obtain life eternal , v. . thirdly , upon his sufferings , as the event and success of them the gentiles are to be gathered in unto god , v. . all the ends of the world shall remember and turn unto the lord , and all the kindreds of the nations shall worship before thee . and this by the confession of the jews is the proper work of the messiah , to be effected in his dayes and by him alone . fourthly , the preaching of the truth and righteousness and faithfulness of god in his promise unto all nations , that is of the gospel , ensues on the sufferings described , v. . which they also acknowledge to belong unto his dayes : so that it is the messiah and he alone , who is absolutely and ultimately intended in this psalm . § now the whole of what is here prophesied on , was so exactly fulfilled in jesus of nazareth , in all the instances of it , that it appears to be spoken directly of him , and no other . the manner of his sufferings is scarcely more cleared , expressed in the story of it by the evangelists , then it is here foretold by david in prophecy , and therefore , many passages out of this psalm are expressed by them in their records . he it was who pressed with a sense of gods dereliction cryed out , my god , my god , why hast thou forsaken me ? he it was that was accounted , a worm and no man , and reviled and reproached accordingly ; at him did men wagg their heads , and reproach him with his trust in god , his bones were drawn out of joint by the manner of his sufferings : his hands and feet were pierced , and upon his vestures lots were cast ; upon his sufferings were the truth and promises of god declared and preached unto all the world : so that it is his suffering alone which is before hand described in this psalm . § but the jews except against our application of this psalm unto the lord jesus , as they imagine from our own principles , and greatly triumph in their supposed advantage , indeed in their own blindness and ignorance . jesus they tell us , in the opinion of christians was god , and how can these things be spoken of god ; how could god cry out , my god , my god , why hast thou forsaken me , how could men pierce the hands and feet of god. and sundry of the like queries are made by kimchi on the several passages of this psalm . but we know of how slender importance these things are . he who suffered was god ; but he suffered not as god , nor in that wherein he was god ; for he was man also , and as man , and in that wherein he was man , did he suffer . but their ignorance of the union of the divine and humane nature in the person of christ , each nature preserving its distinct properties and operations , is a thing which they would by no means be perswaded to part withall , because it stands them , as they suppose , in great stead , as furnishing them with those weak and pittiful objections that they use to make against the gospel . § we have yet another signal testimony unto the same purpose . isa. . as the outward manner of the sufferings of the messiah , with their actings who were instrumental therein , is principally considered in psalm . so the inward nature , end and effect of them , are declared in this prophecy . there are also sundry passages , relating unto the covenant between the lord christ and his father , for the carrying on of the work of redemption by this way of suffering , which the antient jews not understanding his personal subsistence before his incarnation , referred unto his soul , which they imagine to have been created at the beginning of the world . now is there any prophecy that fills the present rabbins with more perplexities , or drives them to more absurdities and contradictions . it is not our present business to explicate the particular passages of the prophecy , or to make application of them unto the messiah . it hath been done already by sundry learned men , and we also have cast our mite into this sanctuary on another occasion . that which we insist on , is obvious to all ; namely , that dreadfull sufferings in soul and body , and that from the will and good pleasure of god , for ends expressed in it , are here foretold and declared . our enquiry is alone , after the person spoken of ; for whoever he be , the jews will not deny , but that he was to suffer all sorts of calamities . that it is the messiah and none other , we have not only the evidence of the text and context , and nature of the subject matter treated of , with the utter impossibility of applying the thing spoken of unto any person , without the overthrow of the whole faith of the antient church , but also all the advantage from the confession of the jews that can be expected or need to be desired from adversaries . for , § first , the most antient and best records of their judgement , expresly affirm the person spoken of , to be the messiah . this is the targum on the place which themselves esteem of unquestionable , if not of divine authority . the spring and rise of the whole prophecy , as the series of the discourse manifests , is in v. . of chap. . and there , the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; behold my servant shall prosper , or deal wisely , are rendered by jonathan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; behold my servant the messiah shall prosper . and among others , the fifth verse of chap. . is so paraphrased by him , as that none of the jews will pretend any other to be intended : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and he shall build the house of our sanctuary , which is prophaned for our sins , and delivered for our iniquities , and in his doctrine shall peace be multiplyed unto us ; and when we obey his word , our sin shall be forgiven us . wherein though he much pervert the text , yet to give us that sense , which by their own confession is applicable only to the messiah : whereby as by other parts of his interpretation , he stopt the way unto the present rabbinical evasions . the translation of the lxx , they have formerly avouched as their own . and this also plainly refers the words to the messiah and his sufferings ; though somewhat more obscurely then it is done in the original . in the talmud its self , lib. saned . tractat. chelek : among other names they assign unto the messiah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is one ; because it is said in this place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , truly he bore our infirmity . we have their antient rabbins making the same acknowledgement . to this purpose they speak in bereshith rabba on gen. . . this is messiah the king who shall be in the generation of the wicked , and shall reject them , and chuse the blessed god and his holy name , to serve him with his whole heart . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and he shall set his heart to seek mercy for israel , to fast , and to humble himself for them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as it is said ( isa. . ) he was wounded for our trangressions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and when israel sinneth , he seeketh mercy for them , as it is said again , and by his stripes are we healed . so tanchuma on v. . chap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; this is king messiah . and not to repeat more particular testimonies we have their full confession in alshech on the place , with which i shall close the consent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; behold our masters of blessed memory with one consent determine according as they received by tradition , that it is concerning messiah the king that these words are spoken . and therefore abarbinel himself , who of all his companions hath taken most pains to corrupt and pervert this prophecy , confesseth that all their antient wise men consented with ben vzziel in his targum . so that we have as full as suffrage unto this character of the messiah , from the jews themselves , as can be desired or expected . we have strength also added unto this testimony by the weakness of the opposition § which at present they make unto our application of this place unto the messiah . it is rather rage then reason , that here they trust unto ; and seem to cry , pereant & amici , dummodo & inimici pereant . let targum , talmud , cabal tradition , former masters be esteemed lyars , and deceived ; so that christians may be disappointed . new expositions and applications of this prophecy they coin , wherein they openly contradict one another ; yea , the same man ( as abarbinel ) sometimes himself ; and when they have done , suggest such things as are utterly inconsistent with the faith of the antient church concerning the messiah , with follies innumerable no way deserving our serious consideration . the chief things which they most confide in , we shall speedily remove out of our way . first , some of them say , that this prophecy indeed concerneth the messiah , but not messiah ben david , who shall be alwayes victorious , but messiah ben joseph , who shall be slain in battel against gog and magog . but ( . ) this figment wholly overthrows the faith of the true messiah ; and they may as well make twenty as two of them . ( . ) that ben joseph whom they have coyned in their own brains , is to be a great warrior from his first appearance , and after many victories to be slain in a battle , or at least , be reputed so to be . but this prophecy is concerning a man , poor , destitute , despised , afflicted all his life , bound , imprisoned , rejected , scorned , condemned and slain under a pretence of judgement , no one thing whereof they do , or can ascribe unto their ben joseph . . others feign that the true messiah was born long ago , and that he lived amongst the leprous people at the gates of rome , being himself leprous , and full of sores ; which as they say , is foretold in this prophecy . such monstrous imaginations as these might not be repeated without some kind of participation in the folly of their authors , but that poor immortal souls are ruined by them ; and that they evidence what a foolish thing man is when left unto himself , or judicially given up to blindness and unbelief . we are ready to admire at the senseless stupidity of their fore-fathers , they do so themselves , who chose to worship baal and moloch , rather then the true god , who had so eminently revealed himself unto them ; but it doth no way exceed that of those who have lived since their rejection of the true messiah , nor do we need any other instance then that before us to make good our observation . and yet neither doth this prodigie of folly , this leprosy , in any thing answer the words of the prophecy ; nor indeed hath any countenance from any one word therein ; that single word they reflect upon , signifying any kind of infirmities or sorrows in general . . some of them apply this prophecy to jeremiah , concerning whom abarbinel affirms and that truly , that no one line or verse in the whole can with any colourable pretence be applyed unto him ; which also i have in particular manifested on another occasion . himself applies it two wayes : ( . ) to josia ; ( . ) to the whole body of the people ; contradicting himself in the exposition of every particular instance , and the truth in the whole . but it is the whole people in their last desolation that they chiefly desire to wrest this prophecy unto . but this is ( . ) contrary to the testimony of their targum , and talmud , all their antient masters , and some of the wisest of their latter doctors . ( . ) to their own principles , profession and belief ; for whereas they acknowledge that their present misery is continued on them for their sins , and that if they could but repent and live to god , their messiah would undoubtedly come ; this place speaks of the perfect innocency and righteousness of him that suffers , no way on his own account deserving so to do , which if they once ascribe unto themselves , their messiah being not yet come , they must for ever bid adiew to all their expectations of him . ( . ) contrary to the express words of the text , plainly describing one individual person . ( . ) contrary to the context , distinguishing the people of the jews , from him that was to suffer by them , among them , and for them , v. , , , . ( . ) contrary to every particular assertion and passage in the whole prophecy , no one of them being applicable unto the body of the people . and all these things are so manifest unto every one who shall but read the place with attention , and without prejudice ; that they stand not in need of any farther confirmation : hence johannes isaac confesseth , that the consideration of this place , was the means of his conversion . § again , the whole work promised from the foundation of the world to be accomplished by the messiah , is here ascribed unto the person treated of , and his sufferings . peace with god is to be made by his chastisement , v. . and healing of our wounds by sin , is from his stripes . he bears the iniquity of the church , v. . that they may find acceptance with god. in his hand the pleasure of the lord for the redemption of his people , was to prosper , v. . and he is to justifie them for whom he dyed , v. . if these and the like things here mentioned may be performed by any other , the messiah may stay away , there is no work for him to do in this world . but if these are the things which god hath promised that he shall perform , then he , and none other is here intended . § neither are the cavils of the jews about the application of some expressions unto the lord jesus , worth the least consideration . for besides that they may all of them be easily removed , the whole being exactly accomplished in him , and his passion set forth beyond any instance of a prophetick description of a thing future , in the whole scripture , let them but grant that the true and only messiah was to converse among the people in a despised , contemned , reproached condition , that he was to be rejected by them , to be persecuted , to suffer , to bear our iniquities , and that from the hand of god , to make his soul an offering for sin , by that means spiritually to redeem and save his people , and as themselves know well enough , that there is an end of this controversie , so the lord jesus must and will on all hands be acknowledged to be the true and only messiah . § but that we may not seem to avoid any of their pretences , or exceptions that they make use of when they are pressed with this testimony , i shall briefly consider what their latter masters , who think themselves wiser ; in the authors of their targum , and talmud , and all their antient doctors who with one consent acknowledge the messiah to be intended in this prophecy , and wrest it unto the people of the jews themselves , unto whom not one line or word of it is applicable , do object unto our interpretation of the place . first , then they say , it is not the prophet from the lord , nor in the persons of the people of the jews , but the kings of the earth which formerly had afflicted them , who are mentioned chap. . v. . who utter and speak the words of this chapter , in an admiration of the blessed estate that the jews shall at length attain unto . answ. any man that shall but view the context , will easily see the shamefull folly of this evasion . for ( . ) where is there any instance in the whole scripture of the like introduction of aliens and forreigners , and the prophets personating of them in what they say , and why should such a singular imagination here take place ? ( . ) how could they say ; who hath believed our report , or the doctrine that we had heard , and taught , concerning this person , or these persons ? had the kings and nations so preached the misery and happiness ensuing of the people of the jews , that they are forced to complain of the increduli●y of men , that they would not believe them ? and who would not believe them ? the jews , they believe it well enough ; the nations and their kings , they are supposed to be the men complaining that they are not believed ; so that the fondness of this imagination is beyond expression . ( . ) how do they say , for the iniquity of my people he was stricken , v. . who are they when the people themselves are supposed to speak ? in brief , let all the jews in the world , find out one expression in the whole prophecy tolerably suited unto this hypothesis of theirs , and i shall be contented that the whole of it be granted unto them , and be used according to their desires . secondly , they add , that the subject of this prophecy is spoken of in the plural number , § and so cannot intend any one singular person . this they indeavour to prove from those words of the lord , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they render , à transgressione populi mei plaga illa . lamo , is of the plural number , and so cannot respect any single person , but must denote the whole people . answ. but what perverseness is this , whoever be intended in this prophecy , he is spoken of twenty times as a single person ; and such things spoken of him , as can by no artifices be suited unto any collective body of people ; and shall one expression in the plural number out-weigh all these , and be made an engine to pervert the whole context , and to render it unintelligible ? ( . ) suppose yet the word to denote many , a people , and not one single person , will it not unavoidably follow , that here is a mention interserted occasionally of some other persons , besides him who is the principal subject of the prophecy ; and so the sense can be no other , but that the people of the prophet , that is , the jews , should assuredly be punished for the rejection of him , whose person and work he prophesied about . ( . ) the truth is , the word hath not necessarily a plural signification , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lamo , is most frequently put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the inserting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereof we have sundry instances in the scriptures , gen. . , . blessed be the lord of shem ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and canaan shall be his servant : lamo , for lo , job . . god shall cast the fury of his wrath upon him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall rain it upon him whilst he is eating ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so again , the same word is used , chap. . v. . psal. . v. . the righteous lord loveth righteousness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his countenance doth behold the upright ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and in this prophet , chap. . v. . he maketh it a graven image , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he falleth down to it . lamo for lo. and this is so known , that there is scarce any grammarian of their own , who hath not taken notice of it ; so that this exception also is evidently impertinent . they yet urge further those words , v. . he shall see his seed , he shall prolong his § daies ; this , say they , is not agreeable unto any , but those who have children of their bodies begotten , in whom their daies are prolonged . answ. . it were well if they would consider the words foregoing ; of his making his soul an offering for sin , that is , dying for it ; and then tell us , how he that doth so , can see his carnal seed afterwards , and in them prolong his daies . . he that is here spoken of , is directly distinguished from the seed , that is the people of god , so that they cannot be the subject of the prophecy . . it is not said that he shall prolong his daies in his seed , but he himself shall prolong daies after his death , that is , upon his resurrection he shall live eternally , which is called length of daies . . the seed here , are the seed spoken of , psal. . . a seed that shall serve the lord , and be all accounted unto him for a generation . that is a spiritual seed , as the gentiles are called the children of sion brought forth upon her traveling , isa. . . besides , how the messiah shall obtain this seed , is expressed in the next verse ; by his knowledge shall my righteous servant justifie many ; they are such as are converted to god by his doctrine , and justified by faith in him . and that disciples should be called the seed , the off-spring , the children of their masters , and instructors , is so common among the jews , and familiar unto them , as no phrases or expressions are more in use . thus speaks expresly this prophet also , chap. . . behold , i and the children whom the lord hath given me ; and who were their children , he declares , v. . bind up the testimony , seal the law among my disciples : these were the children whom the lord had given him . and this is the summ of all that which any appearance of reason is objected against our application of this place unto the messiah ; which how weak and trivial it is , is obvious unto every ordinary understanding . § we may yet add some other testimonies to the same purpose . dan●el tells us , cap. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , messiah shall be cut off , that is , from the land of the living , and that not for himself . and zech. . . it is said , he shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poor ; and in his best condition , riding on an ass ; which place is interpreted by solomon , jarchi , and others , of the messiah . he was also to be pierced , chap. . . being the shepherd , chap. . . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the king as the targum , that was to be smitten with the sword of the lord. the judge of israel that was to be smitten with the rod on the cheek , mich. . . all denoting his persecution and suffering . § agreeable unto these testimonies the jews themselves have a tradition about the sufferings of the messiah , which sometimes breaks forth amongst them . in midrash tehillim , on psal. . rabbi hana in the name of rabbi idi , sayes , that the messiah must bear the third part of the affliction that shall ever be in the world . and r. machir , in abkath kocheb , affirms , that god inquired of the soul of the messiah at the beginning of the creation , whether he would endure sufferings and afflictions for the purging away the sins of his people , to which he answered , that he would hear them with joy . and that these sufferings of the messiah are such , as that without the consideration of them , no rational account can be given of any of their services or sacrifices , shall in our exposition be fully declared . now upon these testimonies it is evident , that the great argument used by the jews to disprove jesus of nazareth from being the true messiah , namely , his meanness , poverty , persecutions , and sufferings in this world , doth strongly confirm the truth of our faith , that he only was so indeed . § unto these characters given of the messiah , we may also subjoyn sundry invincible arguments proving our lord jesus christ to be he that was promised . i shall add only some few of them , and that very briefly , because they have been by others in an especial manner at large insisted on . first , then he testified of himself that he was the messiah , and that those who believed not that he was so , should perish in their sins . now because , according unto a general rule he granted , that although the testimony which he gave concerning himself , being the testimony of the son of god , was true , yet that it might be justly liable to exception amongst them , for the confirmation of his assertion , he appeals to the works that he wrought , issuing the difference and question about his testimony in this , that if his works were not such as never any other man wrought , or ever could work , but the messiah only , that they should be at liberty as to their believing in him . the works , saith he , that my father hath given me to finish , the same works that i do , bear witness of me , that the father hath sent me , joh. . . that is , to be the messiah . his own record he asserts to be true , appeals also to the testimony of john , but shews it withall inferiour to those other witnesses which he had ; namely , the scripture and his own works . and so also , chap. . . if i do not the works of my father , believe me not . § many things might be insisted on for the confirmation of this argument ; i shall only point at the heads of them ; nor is there more necessary unto our present purpose . first , all true real miracles are effects of divine power . many things prodigious , marvelous , or monstrous , besides the common and ordinary productions of nature , may be asserted , and brought forth by an extraordinary concurrence of causes , not usually falling in such a juncture and coincidence ; many may be wrought by the great , hidden , and to us unknown power of wicked spirits ; many things may have an appearance of prodigie and wonder , by the force of some deceit , pretence , or delusion , that attend the manner of their declaration . but real miracles are effects so above , besides , or contrary to the nature and efficacy of any , or all natural causes , that by no application or disposition of them , though never so uncouth or unusual , they can be produced , and therefore must of necessity be the effects of an almighty creating power , causing somewhat to exist in matter or manner out of nothing , or out of that which is more adverse unto the being or manner of existence given unto it , then nothing its self . such are the works of raising the dead ; opening the eyes of men born blind , &c. and this position the jews will not deny , seeing they make it the foundation of their adherence unto the law of moses . § secondly , when god puts forth his miracle-working power , in the confirmation of any word or doctrine , he avows it to be of , and from himself ; to be absolutely and infallibly true ; setting the fullest and openest seal unto it , which men who cannot discern his essence or being , are capable of receiving or discerning . and therefore when any doctrine which in its self is such as becometh the holiness and righteousness of god , is confirmed by the emanation of his divine power in the working of miracles , there can no greater assurance , even by god himself , be given of the truth of it . thirdly , the lord jesus , in the daies of his flesh , wrought many great , real miracles , in the confirmation of the testimony that he gave concerning himself , that § he was the christ the son of god. so joh. . . chap. . . chap. . . chap. . . greater confirmation it could not have . now that the lord jesus wrought the miracles recorded by the evangelists with others innumerable that are not recorded , joh. . . chap. . . we have in general , all the testimony , evidence , and certainty that any man can possibly have of things which he saw not done with his own eyes ; and to suppose that a man can have no assurance of any thing but what he sees or feels himself , as it overthrows all the foundations of knowledge in the world , and of all humane society , yea of every thing that as men we either do , or know ; so being once granted , it will necessarily follow that we know not the things that we see any longer then whilst we see them ; no nor perhaps then neither ; seeing the evidence we have of knowing any thing by our senses , proceeds from principles and presumptions , which we never saw , nor can ever so do . and as for the jews , we have all the advantage for the confirmation of what we affirm , that either we are capable of , or need to desire . first , we plead our own records , that are written by the evangelists . and herein we have but one request to make unto the jews ; namely , that they would lay no exceptions § against them , which they know to be of equal force against the writings of moses , and all the prophets . if they declare themselves to be such bedlams , as to set their own houses on fire , for no other end , but to endanger their neighbours ; if they will destroy the principles of their own faith and religion , to cast the broken pieces of them at the heads of christians ; if they cry , pereant amici dummodo & pereant inimici , they are not fit to be any longer contended withall . i desire then to know what one exception the jews can lay against this record , which mutatis mutandis may not be laid against the mosaical writings : and if they have alwaies concluded all such exceptions , to be invalid as to an opposition unto those grounds and evidences on which they believe those writings ; why will they not give us leave to affirm the same of them , in reference unto those which we receive and believe , on no less certain testimonies and evidencies . unless then they can except any thing to the credit of our writers , or disprove that which is written by them , from records of equal weight with them , which they can never do , nor do attempt it , they have nothing reasonable to plead in this cause . to tell us that they do not believe what is written by them , neither did their forefathers , is , as to themselves no more then we know , and as to their forefathers , nothing but what those very writers testifie concerning them ; and to look for their consent unto that in any record , which that record witnesseth that they dissented from , is to overthrow the record it self , and all that is contained in it . the jews then have nothing to oppose unto this testimony , but only their own unbelief ; which for all the reasons that have been insisted on , cannot be admitted as any just exception ; story or circumstance they have none to oppose unto it . secondly , we plead the notoriety of the miracles wrought by christ , and the tradition delivering them down unto us . this also the jews plead concerning the miracles § of moses . they were , say they , openly wrought in the sight of all israel , and that they were so wrought , the testimony of israel in succeeding ages , is , next the writings its self , the best and only witness they have of them . and wherein doth our testimony come short of theirs ? nay , on both accounts , of their first notoriety , and succeeding tradition , it far exceeds what they have to plead . for as the miracles of moses were wrought openly ; so the most of them were so only in the sight of that one people whom he had under his own conduct , in a wilderness , remote from any converse with other nations ; and that in those dark times of the world , wherein men were generally stupid and credulous , as having not been imposed on by the delusions , which the following ages were awakened by . the jews also lay no greater weight on any miracles then th●y do on those which were wrought in the wilderness of midian , which had no witness unto them , but that of moses himself . but the miracles of jesus were all , or most of them , wrought before the eyes of multitudes , envying , hating , and persecuting of him ; and that in the most knowing daies of the world , when reason and learning had improved the light of the minds of men , to the utmost of their capacity , in , and upon multitudes for sundry years together , being all of them sifted by his adversaries , to try if they could discover any thing of deceit in them . and although his personal ministry was confined to one nation , yet the miracles wrought by his disciples in his name and by his power , for the confirmation of his being the messiah , were spread all the world over , so that all mankind were filled first with the report of them , and then satisfied with their truth ; and lastly , the generality of them with faith in him , which they directed unto . the notoriety therefore of his miracles , far exceedeth that of those of moses . and for the means whereby the certainty of them is continued unto us , whether we respect the number of persons confirming it , or their quality , or their dis-interest as to any carnal advantage , or their suffering for their testimony , it is notorious that the jews condition confined meerly to themselves , is no way to be compared with it . so that we may truly say , that no jew can possibly on any rational account , give credit unto the truth of the miracles wrought by moses , and deny it unto them wrought by the lord jesus . § but yet there seems somewhat further necessary in this case . though there were miracles wrought by our saviour , yet they might be every way inferiour unto them wrought by moses , and so not sufficient to testifie unto a doctrine and authority removing and abolishing the laws and customs instituted by moses . and this the jews of old seemed to have had respect unto , in their endless tumultuary calling after signs and miracles . and hence , though the lord christ sometimes pleaded with them the works that he wrought , leaving them to stand and fall according unto the evidence of them , joh. . . chap. . . as also did the apostles afterwards , act. . . unto the astonishment of all , and satisfaction of the less obdurate , job . . . chap. . . yet both he himself constantly refused to gratifie their curiosity and unbelief , when they required any sign or miracle of him , matth. . , . chap. . . luk. . . and the apostle expresly condemneth the whole principle in them , as that which in the preaching of the gospel was not to be gratified , nor much attended unto , cor. . . but yet neither is there any strength wanting unto our argument on this account also . for although it be not at all necessary , that he who comes with an after-revelation of the will of god , reversing any thing before established , should be attested unto with more miracles , or those that are more signal , then he or they were , who were the instruments of the first revelation of things to be repealed ( seeing no more is required but that he be sufficiently evidenced to be sent of god , which may be done by one true real miracle , as well as by a thousand ) yet the wisdom of god hath so ordered things , that the miracles wrought by the lord jesus , did on many accounts exceed those wrought by moses , as by a comparison in some particular instances will appear . first , the number of them gives them the preheminence . the jews contend that § there were seventy six miracles wrought by moses , whereas those of all other prophets , as they observe , amount but unto seventy four ; for so do they lay hold on every occasion to exalt him , who yet judgeth and condemneth them . to make up this number , they reckon up sundry things that happened about his birth , and death , far enough from miracles wrought by him , or in the confirmation of his ministry : they add also every extraordinary work of god that fell out in his daies , to the same purpose . be it so then , that so many miracles were wrought by moses , as we are far from diminishing any thing of the glory of his ministry , yet what are those compared unto those wrought by christ , and his apostles , in his name , and by his power and authority ? those that are recorded of his own , are not easily reckoned up , and yet those that are written , are far the least part of what he did perform , and that in the space of three or four years , whereas those of moses were scattered unto the whole course of his life , for an hundred and twenty years . thus john assures us , that he did many more signs besides those that are written , chap. . , . and that his testimony is equal unto that of moses , we have proved before . he adds , that the world could not contain the books that might be written of his miracles , chap. . . by which usual hyperbole , a great multitude is designed . nor did the writers of the story of the gospel agree to give an account of all the miracles that were wrought by the author of it , but only to leave sufficient instances on record of his divine power , in the effecting of them . for this end they singled out some works that were occasionally attended with some disputes or preachings , tending unto the opening and confirmation of the doctrine of the gospel . thus upon the coming of the disciples of john unto him , it is said , luk. . . in that same hour he cured many of their infirmities and plagues , and of evil spirits , and unto many that were blind he gave sight . the particular stories of none of these are any where mentioned ; nor had that season been at all remembred , but upon occasion of those persons who were sent unto him ; the present works which they saw , being made the ground of that answer which he returned unto their master ; v. . go tell john the things which ye have seen and heard , how that the blind see , &c. considering therefore what is elsewhere written , of all the regions about bringing in their sick , weak , and impotent , and of the cures of persons by the touching of his garment , it is evident that his personal miracles amounted unto thousands , which might well give occasion to the hyperbole used by john in recounting of them . hence some among the jews were convinced that he was the messiah , not only by the greatness , but also by the number of his works , john . . many of the people believed on him , and said , when christ cometh will he do more miracles then these , which this man doeth ? and what are the seventy six miracles of moses unto those , as to number , which in the first place the jews glory in ? and if we may add those which were wrought by his power by them that preached the gospel on his commission : as they are all of the same efficacy unto the end proposed , or confirmation of his being the messiah , they amount not unto thousands only , but probably unto millions . for of this sort were all the miraculous gifts of the holy ghost , that were granted unto the church all the world over . so that as to the number of miracles , he was sufficiently by them attested unto , to be the messiah , the great law-giver of the people of the new covenant . again , the jews much insist on this , that all other prophets wrought miracles by § the intervention of prayer , moses alone without it at his own pleasure . the rod they say was committed unto him as a kingly scepter , to denote that authority whereunto the whole nature of things gave place . it is true indeed it is not recorded that moses prayed in words before every miracle that was wrought by him ; or in reference unto his ministry : but yet this is plain in story , that he wrought no mighty work , but either upon his prayer , or some express command and direction from god in particular ; which everts the judaical pretence of an abiding power remaining with him , enabling him to work miracles when and how he would . but this which they falsly ascribe unto moses , was eminently true in the lord jesus . those thousands of miraculous works which he wrought , were the arbitrary effects of a word of command , without any especial direction for every new work ; arguing the constant presence of an infinite power with him exerted according to his will. come forth of him , come out of the grave , i will , be thou clean , be ye opened , and the like expressions he used as signs and pledges thereof . thus was it not with moses , as the story manifests ; yea , he himself greatly doubted of the greatest effect of the divine power put forth by him , when he smote the rock to bring forth water . the nature of the miracles also wrought by the one and the other may be compared , § and we shall see from thence on which side the pre-eminence will be found . for those wrought by moses , or by god himself whilest he employed him in the service of giving the law , and the delivery of the people , they were for the most part portentous prodigies , suited to fill men with wonder , astonishment and fear . such were all the signs of the presence of god on mount sinai . the effects also of most of them were evil and destructive , proceeding from wrath and indignation against sin and sinners ; such were all the mighty works wrought in aegypt ; such those of the swallowing up of dathan and abiram in the wilderness . those that tended unto the good and relief of mankind , as the bringing of water from the rock , were typical , and occasional . and those kinds of works were suited unto that ministry of death and condemnation , which was committed unto him . but on the other side , the mighty works of the lord jesus , were evidently effects of goodness , as well as of power , and consisted in things useful and helpful unto mankind . healing the sick , opening the eyes of the blind , and ears of the deaf , giving strength to the lame ; casting out of devils , feeding hungry multitudes , raising the dead , are things amiable and useful . and though terrible prodigies may more affect and astonish carnal minds , such as the jews were filled with , yet these works of grace and goodness , do more allure those who attend unto the dictates of right reason . evidences they were of a gracious ministry , tending unto salvation and peace , in every kind ; such as that of the messiah was promised and foretold to be . as miracles then were the tokens of their several ministries , and bespake the nature of them , those of the lord christ were exceedingly more excellent then those of moses . § furthermore , as moses had not a power of working miracles constantly resident with him , which he might exert according unto his own will ; so he was very far from being able to communicate any such power unto others . god indeed took of the spirit that was on him , and gave it unto the elders that were to be joyned with him in the government of the people , numb . . . but yet neither was there a power of working miracles going along with that spirit , but only ability for rule and government ; nor yet was that communication of it any act of moses at all . but now our lord jesus , as he had the divine power mentioned alwayes with him , so he could give authority and power unto whom he pleased , to effect all such miraculous works , as were any way necessary for the confirmation of their doctrine . of this nature was the commission which he gave the twelve when he sent them forth , matth. . . heal the sick , cleanse the lepers , raise the dead , cast out devils . as also that unto the lxx . luke . , . yea , he promised them , which also came to pass , that by his power and presence with them , they should do greater things then those which they had seen him to do . john . . mark . . and this difference is so eminent that nothing can be objected against it . this more evidently confirmed him to be the master , then all the mighty works which he wrought in his own person on the earth . § again , all the miracles of moses ended with his life . the jews indeed some of them tell us a company of foolish stories about his death , which as their manner is , they would fix on those words , deut. . . and moses dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the mouth or word of the lord ; as namely , how he contended with ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the angel of death , and drove him away with his rod , so that he could not dye , until god laid his mouth unto his , and so took out his soul from him . but these figments are shamefull , and such as become none but themselves . however these things extended only unto his death ; therewith ended his ministry and miracles . but now the greatest miracle of our lord jesus , was wrought by him , after the violent and cruel death which he underwent for our sakes . for he took his life again , and raised himself from the dead , john . , . this being performed by him , after the dissolution of his humane nature in the open visible separation of his body and soul , in which state it was utterly impossible , that that nature should put forth any act toward the retrievement of its former condition , manifested his existence in another superiour nature , acting with power on the humane in the same person . and this one miracle was a sufficient vindication of the truth which he had taught concerning himself ; namely , that he was the messiah the son of god. and though any should question his being raised again from the dead by his own power , yet the evidence is uncontrollable , that he was raised again by the power of god , without the application of the means and ministry of any other ; whereby the holy and eternal god of truth , entitled himself unto all that he had taught concerning his person and office , whilest he was alive . and this leaves no room for haesitation in this matter : for this being granted , none will deny , but that he was the messiah ; and what principles we proceed upon for the proof of it unto the jews , hath been before declared . § unto what hath been summarily recounted , we may lastly add the continuance of the miracles wrought by his power , after his leaving of this world , and his ascention into heaven . and there is in them an additional evidence unto what hath been insisted on . for whereas the miraculous works that were wrought by himself and his disciples , whilest he conversed with them in the flesh , were confined , as we observed before , unto the land of canaan , those who afterwards received power from above by his grant and donation , continued to assert the like mighty works and miracles all the world over ; so that within the space of a few years , there was scarce a famous town or city in the world , wherein some of his disciples had not received the miraculous gifts of the holy ghost . and this also distinctly confirms him to be the promised messiah : for whereas the isles of the gentiles were to wait for , and to receive his law , it was necessary that among them also it should receive this solemn kind of attestation from heaven . § now from what hath been spoken it appears , not only that the miracles wrought by jesus , were sufficient to confirm the testimony which he gave concerning himself ; namely , that he was the promised messiah , the son of god ; but also that they were so much more eminent then those wherewith god was pleased to confirm the ministry of moses in the giving of the law , that the jews have no reason to doubt or question his authority , for the reversing of any institutions of worship , which they had formerly been obliged unto . to close this argument , i shall only manifest , that the jews of old were convinced § of the truth of the miracles wrought by the lord jesus , and therein a little discover the variety of those pretences , whereby they attempt to shield themselves from the natural consequence of that conviction . . for those who lived in his own dayes : see matth. . , , , . joh. . . chap. . , . acts . . acts . . neither did they at any time , dispute his works , but only the power whereby they were wrought : of which afterwards . . the fame and reputation of them , was such amongst them , that those who made an art and trade of casting out of devils , used the invocation of the name of jesus over their possessed , which the notoriety of his exerting his divine power in that kind of works , induced them unto : see acts . . they adjured the spirits by the name of jesus whom paul preached , observing the miracles that he wrought in that name . for they being ignorant of the true way and means whereby the apostle wrought his miraculous works , after the manner of magicians they used the name of him whom he preached , in their exorcisms , as it was ever the custom of that sort of men to intermix their charms with the names of such persons , as they knew to have excelled in mighty works . and that this was common among the jews of those dayes , is evident from luke . . which could no otherwise arise , but from a general consent in the acknowledgement of the works wrought by him . . we have also hereunto the suffrage of the talmudical rabbins themselves , the most malitious adversaries that ever the lord jesus had in this world . they intend not indeed to bear witness unto his miracles ; but partly whilest they relate stories that were continued amongst them by tradition , partly whilest they endeavour to shield their unbelief from the arguments taken from them , they tacitly acknowledge , that they were indeed wrought by him . this i say they do , whilest they labour to shew by what wayes and means those prodigies , and wondrou● works which are recorded of him , were wrought and effected . for they who say this or that was the way , whereby such a thing was accomplished , do plainly acknowledge the doing of the thing it self ; greater evidence of their self-conviction , it is impossible they should give in or need we desire . first , in the talmud its self they have traditional stories of miracles wrought by the § disciples of jesus , and by others in his name ; which although they are like the rest of their narrations , foolish and insipid , yet they evidence the tradition that was amongst them from the forementioned conviction . thus in aboda zara they have a story concerning james ( who lived longest amongst them ) it happened they say , that eleacer the son of dama was bitten by a serpent ; and james of the village of sechaniah ( that is bethany ) came to cure him in the name of jesus ( the son of pandira ) but r. ishmael opposed him , and said , it is not lawful for thee thou son of dama : so owning that miracles and cures were wrought by james in the name of jesus . and in sabbat . hierusal . distinct. schemona scheraticin : they tell us that the son of rab. jose the son of levi had swallowed poyson ; a certain man came and communed with him in the name of jesus the son of pandira ; and he was healed ; but when he was gone out , one said unto him , how didst thou advice him , he said by such a word ; the other replied , tha● it had been better for him to have dyed , then to have heard that word . i mention these things , only to shew that they were never able to stifle the tradition that passed among themselves , concerning the miracles wrought by jesus and his disciples . but this conviction more evidently discovers its self in their endeavours to assign his § mighty works unto other causes , so that they may not from them be forced to acknowledge his divine power , and the presence of god with him . and there are two pretences which they make use of . the first is that of their fore-fathers , mat. . . they would have the devil to be the author of them , and that he wrought them by magical incantations . this they pleaded of old ; and this some of them pretend to adhere unto , to this day ; the folly of which blasphemy both reflects upon themselves , and is demonstratively removable from him , whom to their eternal ruine , they seek to reproach . for , . do they not know , that their own moses was generally esteemed by the wisest of the heathen , to have been skilled and exercised in magick . so pliny and apuleius testifie , and that he wrought wonders by vertue thereof , as celsus contends at large . and can they fix on a readier course to confirm such a suspicion in the minds of atheistical scoffers , then by their own taking up the same accusation against the author of more , and greater miracles then those wrought by moses ? what colour of answer can they return unto his reproaches , whilest themselves with more open impudence manage the same accusation against the lord jesus ? besides , as is confessed , aegypt was the spring of magical incantations , the worlds academy for that diabolical cunning , where , almost alone , it was had in honour and reputation . there in the kings court had moses his education and conversation forty years . how much more just then , though sufficiently unjust , might a suspicion seem concerning him of his being skilled in that falsly called wisdom , then concerning our lord jesus , who was persecuted thither , and returned thence in his infancy , which they childishly object unto him ? so that in this whole vain pretence they do nothing but attempt to cast down their own foundations . . neither indeed do they account the skill in , and use of magical incantations a crime , but an excellency . josephus would have us believe that the art of magick , and the invention of incantations , was part of the wisdom of solomon . and their talmudical doctors do expresly approve of that diabolical art. nothing then but extream malice and desperation , would put them upon inventing this cloke for their infidelity , which not only casts down the foundation of their own profession , but involves also a contradiction unto those principles , which at other times they avouch . so that rabbi achor was mistaken when he gave out that as a prophecy , which was indeed an history , namely , that a generation of ungodly men among the jews would not believe the things that the messiah should do , but should affirm that he doth them by art magical . § for the blasphemy its self , there needs no other answer be given unto it , but what was returned by our lord jesus of old . if these things had been done by magical incantations , and consequently the assistance of the devil , it must needs be upon a division of those wicked spirits among themselves , and that upon the main design of their kingdom , dominion and interest in this world . the open and proclaimed work of our lord jesus in this world , was by all wayes and means to overthrow the kingdom of satan and his works . this he privately taught , this he publickly declared to be the main end of his coming into this world . the works and miracles which he wrought , were very many , innumerable of them exercised on devils , themselves , to their shame , terror , and dispossession of the habitations they had invaded . in , and during this work , he declares them to all the world , to be evil , wicked , malicious , unclean , and lying spirits , reserved for everlasting destruction in hell , under the wrath of the great god. for this cause , they on the other side ceased not to oppose him , and to stir up all the world against him , untill they thought they had prevailed in his death . if men therefore shall imagine or fancy , that the works of christ against the interest of satan , upon his person , unto his shame ; wrought to confirm a doctrine , teaching all the world to avoid him , abhor him , fight and contend against him , commending every thing that he hates , with promises of life eternal unto them who forsake him , and maintain his quarrel against him , threatning every thing that he loves , and labours to promote in the world with eternal vengeance , were wrought by his help and assistance , they had more need to be sent unto the place where the maladies of those distracted of their wits are attended , then to have an answer given unto their folly . § they have yet another pretence to preserve themselves from the efficacy of this self-conviction . but this is so perfectly judaical ; that is , so full of monstrous , ridiculous figments , that nothing but an aim to discover their present desperate folly , and with what unmanly inventions , they endeavour to cover themselves from the light of their own conviction , can give countenance unto the repetition of it . besides the fable its self is vulgarly known , and i shall therefore only give a brief compendium of it , seeing it may not be wholly avoided . the story they tell us is this ; there was a stone in the sanctum sanctorum , under the ark , wherein was written shem hamphorash , ( so the cabalists call the name jehovah ) he that could learn this name , might by the vertue of it , do what miracles he pleased . wherefore the wise men fearing what might ensue thereon , made two brazen dogs , and set them on two pillars before the door of the sanctuary : and it was so , that when any one went in , and learned that name , as he came out , those dogs barked so horribly , that they frighted him , and made him forget the name that he had learned . but jesus of nazareth going in , wrote the name in parchment , and put it within the skin of his leg , and closed the skin upon it ; so that though he lost the remembrance of it at his coming out , by the barking of the brazen dogs , yet he recovered the knowledge of it again out of the parchment in his leg ; and by vertue thereof , he wrought miracles , walked on the sea , cured the lame , raised the dead , and opened the eyes of the blind . that alone which from hence we aim to evince , is the conviction that the most stubborn of the jews had of the miracles of our blessed saviour . had they not been openly performed , and undeniably attested ▪ no creatures that ever had the shape of men , or any thing more of modesty then the brazen dogs they talk of , would have betaken themselves to such monstrous foolish figments , for a countenance and pretence unto the rejection of him and them . he that should contend , that the sun did not shine all the last year , and should give this reason of his assertion , because a certain man of his acquaintance climbed up to heaven by a ladder , and put him in a box , and kept him close in his chamber all that while , would speak to the full , with as much probability and appearance of truth , as the grand rabbins do in this tale. every word in their story is a monster . the stone , the writing of the name of god in it , the vertue of the pronuntiation of that name , the brazen dogs , the entrance of a private man into the sanctum sanctorum ; the barking of the dogs , are dreams becoming men under a poenal infatuation and blindness , not much distant from those chains of darkness wherewith satan himself is kept bound unto the judgement of the great day . fourthly , we must not forget the testimony of his disciples who conversed with § him , and were eye witnesses of his miracles , especially of his rising from the dead . these , with multitudes ascertained of the truth by their testimony , to witness it unto the world willingly forewent all temporal interests , exposing themselves to dangers innumerable ; and lastly , sealed their testimony with their blood , shed by the most exquisite tortures that the malice of hell could invent , all in expectation of acceptance with him , and a reward from him , which depended on the truth of the miracles , which they asserted him to have wrought and performed . from all these considerations , we may safely conclude , that it is utterly impossible , that the nature of man should be more ascertained of any thing that ever was in this world , then we may be of the miracles wrought by our lord jesus . now all these as we have declared , were wrought by the divine power of god to confirm the truth of his being the promised messiah . and if this were not so , it is impossible that god should ever more require an assent unto any revelation of his mind or will , none being capable of a more evident and full confirmation so to be , then this hath received , of jesus being the christ. the application of this consideration in particular unto his resurrection from the dead , hath been the special subject of so many writers , that i shall not farther insist upon it . one argument more , taken from the success that the doctrine of jesus hath had § in the world , shall close this discourse . what was his outward condition in this world , we acknowledge , and the jews triumph in . the poverty of it , the contempt and reproach that it was exposed unto , was one of the chief pretences that they had , and have to this day for their refusal of him . the time wherein he came , was that as hath been shewed , wherein the jews were in daily expectation of their messiah , and when the residue of mankind were in the full enjoyment of all that light , wisdom and knowledge , which the principles of nature could attain unto . in this state of things , a poor man , living in an obscure village of galilee , not taught by men so much as to read , begins to preach and to declare himself to be the messiah , the son of god , the saviour of the world. with this testimony he declares a doctrine destructive of the religion and sacred worship of all , and every man then living in the world ; of the jews as to the manner of it , which they esteemed above its substance , and of all others , of its very nature and being ; and presseth a course of obedience unto god , decried by them all . to encourage men to believe in him , and to accept of his testimony , he gives them promises of what he would do for them when this life should be ended : no sooner doth he undertake this work , but the jews amongst whom he conversed , almost universally , at least all the great wise learned , and esteemedly devout amongst them , set themselves to scorn , despise , reproach and persecute him . and this course they ceased not , untill conspiring with the power of the gentiles , they took him out of the world as a malefactor , by a bitter , shamefull and ignominious death . after which he riseth again from the dead , and shews himself neither unto jews nor gentiles in common , but only to some poor men chosen by himself , to be his witnesses and apostles . these begin to teach both jews and gentiles the things before mentioned . the jews more deeply engaged then formerly , by having slain their master , immediately persecute them , and that unto death . the gentiles at first deride and scorn them , but quickly changed their note , and set all their wit and power at work to extirpate them , and their followers out of the world . the jews on many accounts looked upon themselves as ruined and undone for ever , if their testimony were admitted . the gentiles saw that on the same supposition , they must foregoe all their religion , and therewith every thing wherewith they pleased themselves in this world . invisible infernal powers who ruled in the world by superstition and idolatry were no less engaged against them . with them was neither humane wisdom or counsels nor external force ; yea , the use of both in their work was by their master severely interdicted unto them . had not the truth and power of god been engaged with him , and for him , it is such a madness to suppose that this undertaking could have been carried on , unto that issue and event in the conquest of mankind , which it at length obtained , as no man not utterly forsaken of reason , or cursed with blindness of mind , or made senseless and stupid by the power of his lusts , can make himself guilty of . many are the branches of this argument , many the considerations that concur in a contribution of evidence and strength unto it , all which to examine and improve , is beyond our present design . the bare proposal of it , is sufficient to cause all jewish exceptions to vanish out of the minds of sober and reasonable men . from it therefore , with them that went before , we conclude the third part of our general thesis concerning the messiah ; namely , that jesus of nazareth whom paul preached was he. exercitatio xviii . objections of the jews against the doctrine of christianity . their principal argument to prove the messiah not yet come . general answer . principles leading to a right understanding of the promises concerning the messiah . redemption and salvation promised by him spiritually . folly and self-contradiction of the jews , that expect only temporal deliverance by him . promises of temporal things , accessory and occasional . thence conditional . the general condition of them all suited to the nature and duration of the kingdom of the messiah . spiritual things promised in words signifying firstly things temporal . reasons thereof . of peace ; with god , and in the world . seed of abraham , jacob , israel , sion , jerusalem . who and what intended thereby . all nations ; the world ; the gentiles in the promise who . promises suited unto the duration of the kingdom of the messiah . the calling and flourishing state of the jews thereon . particular promises may not be understood , or understood amiss , without prejudice to the faith . application of these principles . promise of universal peace in the dayes of the messiah : isa. . , , , . considered . jews objection from it , answered . outward peace how intended . promises of the diffusion of the knowledge of god. of vnity in his worship , jerem . . zeph. . . zech. . . fulfilled . jews exception ; answered . promises concerning the restauration and glorious estate of israel . fulfilled to the spiritual israel . to the jews in the appointed season . their calling , and peace ensuing thereon . that which remaineth for a close unto these dissertations , is the consideration § of those reasons and arguments , wherewith the present jews do endeavour , and their fore-fathers for many generations have laboured , to defend their obstinacy and unbelief . and this we shall engage into , with as much briefness as the nature of the matter treated of will admit . many are the books which they have written among themselves , mostly in the hebrew tongue , and some in other languages ; but the hebrew character , against christians and their religion . unto sundry of these they give triumphant insulting titles , as though they had undoubtedly obtained a perfect victory over their adversaries ; but the books themselves in nothing answer their specious frontispieces . take away wilful mistakes , gross paralogisms , false stories , and some few grammatical nicities , and they vanish into nothing . what is spoken by them , or for them , that seems to have any weight shall be produced and examined . sundry things they object unto the doctrine of the gospel , concerning the person of the messiah , or his being god and man , the rejection of the mosaical ceremonies , and law , which they deem eternal , and many exceptions they lay against particular passages and expressions , in the historical books of the new testament . but all these things have been long since cleared and answered by others , and i have also my self spoken to the most important of them , partly , in the preceding discourses ; partly , in my defence of the deity , and satisfaction of christ against the socinians . for what concerns the law of moses , and the abolition of it , as to the ceremonious worship therein instituted , it must be at large insisted on in that exposition of the epistle to the hebrews , which these discourses are only intended to make way unto . i shall not here therefore enter upon a particular discussion of their opinions , arguments and objections about these things : besides , they belong not immediately to the subject of our present discourse . it is about the coming of the messiah simply that we are disputing ; this we assert to be long since past ; the jews deny him to be yet come , living in the hope and expectation of him , which at present is in them but as the giving up of the ghost . the means whereby this dying , deceiving hope is supported in them , comes now under examination ; and this alone is the subject of our ensuing discourse . to countenance themselves then in their denial of the coming of the messiah , they do § all of them make use of one general argument , which they seek to confirm in and by several instances . now this is , that the promises made and recorded to be accomplished at the coming of the messiah , are not fulfilled , and therefore the messiah is not yet come . this fills up their books of controversies ; and is constantly made use of by their expositors , so often as any occasion seems to offer its self unto them . the messiah say they , was promised of old . together with him , and to be wrought by him , many other things were promised . these things they see not at all fulfilled ; nay , not those which contain the only work and business that he was promised for ; and therefore they will not ●elieve that he is come . this general argument i say they seek to confirm by instances , wherein they reckon up all the promises , which they suppose as yet unaccomplished , and so endeavour to establish their conclusion . these we shall afterwards cast under the several heads whereunto they do belong , and return that answer which the word of truth its self , and the event , do manifest to be the mind of god in them . for the present unto their general argument we say , that all the promises , concerning the coming of the messiah , are actually fulfilled , and those which concern his grace and kingdom , are partly already accomplished , and for the remainder shall be so , in the manner , time and season appointed for them , and designed unto them , in the purpose and counsel of god : so that from hence , nothing can be concluded in favour of the jews incredulity . to evidence the truth of this answer , i shall lay down and confirm certain unquestionable principles , that will guide us in the interpretation of the promises that are under consideration . § the first is , that the promises concerning the messiah do principally respect spiritual things , and that eternal salvation which he was to obtain for his church . this we have proved at large before ; and this , the very nature of the thing its self , and the words of the promises do abundantly manifest . the jews , i suppose , will not deny , but the promise concerning the messiah , is of the greatest good that ever god engaged himself to bestow upon them . i do not find , that they any where deny it ; and it is at present the summ of all their desires , prayers , and expectations , with the hopes whereof they comfort and support themselves in all their calamities . if they should deny it , it may easily be proved against them by innumerable testimonies of scripture ; many whereof have been already produced . now there can be no reason of this , but only because he was to work and effect for them who ever they be , unto whom he was promised , the greatest good , that they can or may be made partakers of . and if it be only a good of an inferior nature that he was to effect , and any other means was to be used for that which was more principal and excellent , that means is much to be preferred before him , and above him ; now what is this chief good of man ? doth it consist in riches , honor , power , pleasures ? the blindest of the heathen were never blind enough , to think so ; nor can any man entertain any such imagination , without renouncing not only all right reason , but in an especial manner , the whole scripture . i think the jews will not deny , but that this good consists in the favour of god in this world , and the eternal enjoyment of him hereafter . now if the messiah were promised only to procure those first , outward , temporary , perishing things ; and these latter are to be obtained by another means , namely , by the observation of the law of moses ; it is evident , that , that is to be preferred infinitely before him ; which that it is not , as we said , is manifest from the whole scripture , and confirmed by the traditional hope and expectation of the jews . for if they enjoy that which is incomparably the chiefest good , to what end do they so miserably bemoan themselves in their present condition , and with so much impatience cry out for the coming of their messiah ? are they such slaves in their affections unto earthly perishing things , that living in the enjoyment of all that is needful to procure them the love and favour of god , with the eternal enjoyment of him , they can have no rest or quiet , because they enjoy not the good things of this life ? doubtless this great expectation , had a greater rise and cause , then now they will own . i know men are apt to complain under , and to desire relief from outward trouble ; but to place the main of their religion herein , when they have grace , the pardon of sin and heaven on other accounts , this is only done by the jews . but the truth is , although they continue in their desires of the coming of the messiah ; yet they have lost the reason why they do so ; only this they find , that their fore-fathers from the dayes of abraham placed all their happiness in his coming ; and therefore they think that they also ought to do so , though why they cannot tell , or will not understand . but this is that which we have proved to be the object of their faith and expectation of old , namely , that the messiah was promised to be a spiritual redeemer , to save them from sin , satan , death and hell , to procure for them the favour of god , and to bring them to an enjoyment of him . set this aside , and what have we to do , to contend with the jews about one that shall come and make war for them , conquer their enemies , and make them rich . much good may it do them with such an one , when he comes . they say indeed , that having the affluence of all things under him , they shall be the better enabled to keep the law of moses , and so the way to heaven will be easier for them . but i fear that which they manifest their hearts to be set upon as their chiefest end , and aim , will scarcely much farther them unto any other end whatever : the last end will not be made the means to another . nor was it otherwise with their fore-fathers ; jeshurun waxed fat and kicked . according to their pasture , they were filled , and forgot the lord : prosperity ruined them ; nor did they ever reform , but under sore afflictions . the messiah then that we contend with them about , is a spiritual redeemer ; such an one he was promised to be , as we have abundantly proved . and all promises of that nature are perfectly accomplished . he is come , and hath saved his people from their sins . he hath made an end of sin , and made reconciliation for iniquity , and brought in everlasting righteousness . there is not one promise concerning grace , mercy , pardon , the love of god , and eternal blessedness by the messiah , which contain the whole of his direct and principal work , but they are all yea and ámen in christ jesus , are all exactly made good and accomplished . and this is testified unto by millions of souls now in the unchangeable fruition of god , and all that seriously believe in him who are yet alive . and this is firstly to be considered in our enquiry after the accomplishment of the promises , concerning the coming , grace , and kingom of the messiah . secondly , hence it follows , that all promises concerning temporal things , at his coming , § or by it , are but accessory and occasional , and such as directly appertain not to his principal work , and main design of his coming . certain it is , that the whole work for which god of old promised the messiah , might have been effected and fully accomplished , if not one word had been spoken of any outward advantage to ensue thereon in this world . these promises then belong not directly and immediately to the covenant of the redeemer , but are declarations only of the soveraign will and wisdom of god , as to what he would do in the dispensation of his providence , at such and such a season . hence two things will ensue . first , that all these promises may be conditional . those which concerned the sending of the messiah for the accomplishment of his principal work , were absolute , and depended not upon any thing , in any , or all of the sons of men . the whole of it was a meer effect of soveraign grace . he was therefore infallibly to come at his appointed season . but those that concern the dispensation of gods providence in temporal things , may all of them be conditional . and evident it is , that they have one condition annexed to the fulfilling of every one of them ; and that is , that those who would partake of them , do submit themselves unto the law and rule of the messiah . for in the midst of the greatest collection of promises in the whole old testament , which at first view seem to express the glory of the kingdom of the messiah in outward things , it is added , the nation and kingdom that will not serve them shall perish ; yea , those nations shall be utterly wasted , isa. . . so that all the happiness intimated depends on the condition of mens submitting themselves to the law of the messiah , without which they are threatned with desolation and utter wasting . this condition belongs unto them all ; and what other particular considerations there may be , on which their accomplishment may be suspended , we know not . secondly , it follows also from hence , that as to the times , seasons , and places of their accomplishment , they are left unto the designation of gods soveraign will , wisdom and pleasure , as are those of all other works of his providence whatever . it is not necessary that they should all of them be accomplished at the same time , or in the same place , or after the same manner . god may , and god doth fulfill them when , where , how , and towards whom he pleaseth ; so that in the issue they shall all have that accomplishment which he hath designed unto them , and which the church hath ground to expect . and thus hath god provided that they should be a ground of comfort and direction to the church in all ages , containing encouragements unto obedience , and consolations in what his saints may expect to fall upon their persecuting adversaries . the jews indeed , who know not even how to fancy the kingdom of their messiah to be any other , but what the roman common-wealth of men only , was like to prove , res unius aetatis the business of one age , would have all these temporal promises to be fulfilled all at once , momento turbinis , all on a sudden . but the real kingdom of christ being to continue through many generations , even from his coming unto the end of the world , and that in such a variety of states and conditions , as god saw conducing unto his own glory , and the exercise of the faith and obedience of his people , the accomplishment of these promises in several ages , and at several seasons , according to the counsel of the will of god , is exceedingly suited unto the nature , glory and exaltation of it . and this one observation may be easily improved to the frustrating all the objections of the jews , from the non-accomplishment pretended of these promises . § thirdly , whereas spiritual things have the principal place and consideration in the work and kingdom of the messiah , they are oftentimes promised in words , whose first signification denotes things temporal and corporeal . and this came to pass , and was so ordered on several accounts . for , first , the very way and manner of the prophets expression of their visions and revelations , wherein after the way of the people of the east , they made use of many metaphors and allegories , lead them so to set forth spiritual things . that this was the custom of the prophets , as they expresly own it , and is manifest in their writings , so it is confessed by the jews , who , in their expositions of them , do ever and anon grant , that this and that is to be interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is allegorically . now when it is granted , that the subject matter treated on is principally spiritual , all these metaphors are plain and easily accommodated unto the principal scope and end intended . again , as this was the manner of the prophets , so it is a way exceedingly instructive , and suited to convey an apprehension and sense of the things treated on , unto the minds and understandings of men . all men know the worth and usefulness of the precious things of the creation , gold , silver , precious stones ; of the desirable things of natural life , health , strength , long life ; of the good things of men in civil conversation , wealth , riches , liberty , rule , dominion , and the like . men know somewhat of the worth of these things , and commonly esteem them above it . now what is likely more to affect their minds with , and raise their affections unto spirituall things , then to have them proposed unto them under the names of these things , whose excellency they are so well acquainted withall , and whose enjoyment they so much desire . for nothing can be more evident unto them , then that god in these condescensions unto their capacities , doth declare , that the things which he promiseth , are indeed the most excellent and desirable that they can be made partakers of . thirdly , the state and condition of the church of old , required such a way of instruction . for as they had then in the covenant of the land of canaan , many promises of earthly and carnal things , so they themselves were carnal , and received great encouragement to abide in their expectation of the coming of the messiah , from that outward glory which they apprehended that it would be attended withall . besides , the time was not yet come , wherein the veil was to be removed , and believers were with open face to behold the glory of god. and therefore although this way of instruction by similitudes , metaphors and allegories was suited , as we observed , in general , to affect their minds , and to stir up their affections , yet it did not give them that clear distinct apprehension of the things of the kingdom of the messiah , which was afterwards revealed . god had other work to do among them , by them , and upon them , then openly and plainly to reveal his whole counsel in these things unto them . hence the prophets themselves , who received the promises and revelations treated of , from god , were fain to enquire with all diligence into the nature of the office , work , sufferings and glory of the messiah , which they prophesied unto the church about , pet. . , . and yet all their enquiry came short of the understanding of those mysteries , which he had , who only saw the messiah come in the flesh , and died before he had acaccomplished his work . but in all these promises , there was provision laid in to compel , as it were , the most carnal mind to look principally after spiritual things , and to own an allegory in the expressions of them . for many of them are such , or otherwise , have no tolerable signification or sense , nor ever shall have accomplishment unto eternity . can any man be so stupidly sottish as to think , that in the days of the messiah , hills shall leap , and trees clap their hands , and waste places sing , and sheep of kedar ▪ and rams of nebaioth , be made ministers , and jews suck milk from the breasts of kings , and little children play with cockatrices , literally and properly ? and yet those things , with innumerable of the like kind are promised . do they not openly proclaim to every understanding , that all the expressions of them are metaphorical , and that some other thing is to be sought for in them . some of the jews i confess , would fain have them all litterally fulfilled unto a tittle . they would have a trumpet to be blown , that all the world should hear , mountains to be levelled , seas to be dried up , wildernesses to be filled with springs and roses , the gentiles carrying jews upon their shoulders , and giving them all their gold and silver ; but the folly of these imaginations is unspeakable , and the blindness of their authors deplorable ; neither to gratifie them must we expose the word of god to the contempt and scorn of atheistical scoffers , which such expositions and applications of it would undoubtedly do . now this rule which we insist upon is especially to be heeded , where spiritual and temporal things , though far distant in their natures , yet do usually come under the same appellation . thus is it with the peace that is promised in the days of the messiah . peace is either spiritual and eternal with god , or outward and external with men in this world . now these things are not only divers , and such as may be distinguished one from the other , but such as whose especial nature is absolutely different ; yet are they both peace , and so called . the former is that which was chiefly intended in the coming of the messiah ; but this being peace also , is often promised in those words , which in their first signification denotes the later , or outward peace in this world amongst men . and this is frequent in the prophets . fourthly , by the seed of abraham , by jacob , and israel in many places of the prophets , not § the carnal seed , at least not all the carnal seed of them is intended ; but the children of the faith of abraham , who are the inheritors of the promise . here i acknowledge , the jews universally differ from us . they would have none but themselves intended in those expressions ; and what ever is spoken concerning the seed of abraham , if it be not accomplished in themselves , they suppose it hath no effect on any other in the world . and from this apprehension an objection was raised of old against the doctrine of our apostle . for on supposition that jesus was the messiah , and that the blessing was to be obtained by faith in him , whereas it was evident that far the greatest part of the jews believed not in him , it would seem to follow , that the promise of god made to abraham was of none effect : rom. . . but the apostle answers , that the promise did never belong unto all the carnal seed of abraham ; for whereas he had many sons , one of whom , ishmael , was his first-born , yet isaac only inherited the promise . and whereas isaac himself had two sons , yet one only of them , and he the younger , enjoyed the priviledge ; and all this proceeded from the especial purpose of god , who takes into that priviledge whom he pleaseth . so was his dealing with the jews at that time ; he called whom he pleased to a participation of the promise , and passed by whom he would ; whereby it came to pass at last , that all the elect obtained , and the rest were hardned . now the seed to whom the promise is given , are those only that obtain it by faith , b●ing chosen thereunto , the residue being not intended in that appellation of israel , jacob , the sons and seed of abraham . moreover , as those only of the carnal seed of abraham , who embrace the promise are received in this matter to be his seed , so all that follow the faith of abraham , and believe unto righteousness as he did , are his sons and the seed of the promise , although carnally they were not his off-spring . the same also is to be said concerning those names of sion and hierusalem , of both which such glorious things are spoken . i suppose none can imagine , that it is the little hill so called , or the streets and buildings of the town that god did so regard . but one of them having been for a season in the days of david , the special place of his worship , and the other the principal habitation of church and people , god expresseth his love and good-will to his church and worship under those names ; and it is a fond thing to suppose , that the respects mentioned should be unto those places themselves , which now for a thousand years have lain waste and desolate . those promises then which we find recorded concerning sion , hierusalem , the seed of abraham , jacob , israel , do respect the elect of god , called unto the faith of abraham , and worshipping god according unto his appointment , be they of what people or nation soever under heaven . and this we have proved before , in our dissertation about the oneness of the church , of the old and new testament . fifthly , by all people , all nations , the gentiles , all the gentiles , not all absolutely , especially § at any one time or season , are to be understood ; but either the most eminent and most famous of them , or those in whom the church , by reason of their vicinity , is more especially concerned . god oftentimes charged the jews of old ; that they had worshipped the gods of all the nations ; whereby yet not all nations absolutely , but only those that were about them , with whom they had commerce and communication , were intended . those expressions then of all nations , and all kingdoms who are said to come into the church , and submit themselves unto the kingdom of the messiah , at his coming , do not denote all absolutely in the world , especially at any one time or season , but only such as are either most eminent among them ▪ or such as god would cause his light and truth to approach unto . and those which in an especial manner seem to be designed in those prophetical expressions , are that collection of nations whereof the roman empire was constituted , which obtained the common appellation of the whole world , being for the main of them the posterity of japhet , who were to be perswaded to dwell in the tents of shem. the jews would have all nations absolutely to be intended ; and kimchi , with aben ezra tells us on isa. . . in those words of the prophet , he shall judge among the nations ; that all nations of the earth shall live at peace ; for what ever controversies they have among themselves , they shall come and refer the determination of them to the messiah living at jerusalem . but how this should be done by all the nations of the earth absolutely , they are not pleased to declare unto us . certainly the heat of some of their differences will be much abated , before they have made a full end of their journey . § sixthly , it must be observed , that what ever is to be done and effected by the spirit , grace , or power of the messiah during the continuance of his kingdom in this world , it is mentioned in the promises , as that which was to be accomplished , at , or by his coming . but here , as we before observed , lyeth the mistake of the jews ; what ever is spoken about his work and kingdom , they expect to have fulfilled as it were in a day , which neither the nature of the things themselves will bear , nor is it any way suited unto the glory of god , or the duration of this kingdom in the world . the kingdom of the messiah is prophesied of , to be set up in the room of the other great kingdoms and monarchies that are in the world . and if we take an instance in the last monarchy of daniel , namely the roman , it is spoken of , as that which came forth as it were all at once into the world , and did all its work immediately ; when we know that from its first rise to the end of the things there spoken of , there passed above the space of a thousand years . but yet all the things ascribed unto it , are mentioned as attending its rise and coming ; and that because they were in process of time affected by its power . and in like manner , all the things that are foretold about the kingdom of the messiah are referred unto his coming , because before that they were not wrought , and they are produced by his spirit and grace , the foundation of them all being perfectly and unchangeably wrought in what he did and effected upon his first coming and appearance . it is no wonder then that many particular promises seem as yet to be unfulfilled : for they were never designed to be accomplished , in a day , an year , an age , one place , or season , but in a long tract of time during the continuance of his kingdom ; that is , from his coming unto the end of the world . and as the care of the accomplishment of those promises is upon , so the ordering of the time and season of their being effected belongs unto , the counsel and will of the father ; who as unto his children and servants , hath engaged unto him , that he should see of the travail of his soul in all generations : and as unto his adversaries hath said , sit thou on my right hand , untill i make thine enemies thy footstool . § again , there are two wayes whereby promises may be said to be accomplished by him who gives them . the one is , when all is done in respect of outward means , helps and advantages , that is needful for that end , and which if men do not embrace and make use of , they are left unexcusable , and have none to blame for their coming short of enjoying the full benefit of the promises , but themselves alone . and in this sense all the promises contended about , are long since accomplished towards all the world . there is plentiful provision made in the doings and doctrine of the messiah , as to outward means , for the peace of all the nations in the world , for the ruine of all false worship , for the uniting of jews and gentiles in one body , in peace and unity ; and that these things are not actually effected , the whole defect lyes in the blindness , unbelief , and obstinacy of the sons of men , who had rather perish in their sins , then be saved through obedience to this captain of salvation . . god doth sometimes accomplish his promises , by putting forth the efficacious power of his spirit and grace , effectually and actually to fulfill them , by working the things promised in and upon them unto whom they are promised . and thus are all the promises of god that concern the messiah , his work , his mediation , with the effects of them , his grace and spirit , at all times , in all ages , absolutely fulfilled in and towards the elect , that seed of abraham , unto whom all the promises do in an especial manner belong . the election obtaineth the promise , although the rest are hardened . now if the jews , or any other nation under heaven , shall at any time , or for a long season continue to reject the terms of reconciliation with god , and of inheriting the promises which are proposed unto them , shall their unbelief make the faith of god of none effect ? god forbid . the truth of god failed not , when he brought only caleb and joshua into canaan , the whole body of the people being consumed in the wilderness , by reason of their unbelief . god hath done , doth , and alwayes will effectually fulfill all his promises in his elect ; and for the residue of men , they come not short of the enjoyment of them , but upon their own sin , blindness and unbelief . moreover , it is granted , that there shall be a time and season , during the continuance § of the kingdom of the messiah in this world , wherein the generality of the nation of the jews all the world over , shall be called and effectually brought unto the knowledge of the messiah , our lord jesus christ , with which mercy they shall also receive deliverance from their captivity , restauration into their own land , with a blessed , flourishing and happy condition therein . i shall not here engage into a confirmation of this concession , or assertion . the work would be long and great , because of the difference about the time , season , and manner of their call , their following state and condition , and so is unmeet for us to undertake , in the winding up of these discourses . it is only the thing its self that i assert , nor have any cause as to the end aimed at ; to enquire into the time and manner of its accomplishment . besides , the event will be the only sure and infallible expositor of these things , nor in matters of such importance as those before us , shall i trouble the reader with conjectures . the thing it self is acknowledged , as far as i can understand by all the world , that have any acquaintance with these things . christians generally do assert it , look for it , pray for it , and have done so in all ages from the dayes of the apostles . mahometans are not without some thoughts of what shall befall the jews before the end of the world . as to the jews themselves in their false notion of it , it is the life of their hopes and religion . what is it then that the jews plead , what do they expect ? what promises are given unto them ? they say , that they shall be delivered out of their captivity , restored to their own land , enjoy peace and quietness , glory and honour therein . we say the same concerning them also ; but by whom shall these things be wrought for them , by their messiah they say at his coming : but shall he do all these things for them , whether they believe in him or no ; whether they obey him or reject him , love him or curse him ? is there no more required unto this delivery , but that he should come to them ? is it not also , that they should come to him ? here then lyes the only difference between us ; we acknowledge that the promises mentioned , are not yet all of them actually fulfilled towards them ; this they also plead : the reason hereof they say , is because the messiah is not yet come , so casting the blame on god , who hath not made good his word according to the time limited expresly by himself . we say the reason of it is , because they come not by faith and obedience unto the messiah , which long since came unto them , and so cast the blame , where sure it is more likely to lye , even on them and their unbelief . they are in expectation that the messiah will come to them ; we , that they will come unto the messiah ; and it may be this difference may ere long be reconciled , by his appearance unto them , so calling them unto faith and obedience . lastly , suppose there should be any particular promise or promises , relating unto the times § and kingdom of the messiah , either accomplished , or not yet accomplished , the full , clear , and perfect sense and intendment whereof , we are not able to arrive unto ; shall we therefore reject that faith and perswasion , which is built on so many clear , certain , undoubted testimonies of the scripture its self , and manifest in the event , as if it were written with the beams of the sun ? as such a proceeding could arise from nothing but a foolish conceited pride , that we are able to find out god unto perfection , and to discover all the depths of wisdom that are in his word ; so it would , being applied unto other things and affairs , overthrow all assurance and certainty in the world ; even that which is necessary to a man to enable him to act with any satisfaction unto himself or others . what then we understand of the mind of god , we faithfully adhere unto ; and what we cannot comprehend , we humbly leave the knowledge and revelation of , unto his divine majesty . on these and the like principles , which most of them are clear in the scripture it s § self , and the rest deduced immediately from the same fountain of truth , it is no hard matter to answer and remove those particular instances which the jews produce to make good their general argument , whereby they would prove the messiah not yet to be come , from the non-accomplishment of the promises that relate unto his coming and kingdom . it were a work endless and useless to undertake the consideration of every particular promise , which they wrest unto their purpose . they are not the words themselves , but the things promised that are in controversie . now these , though expressed in great variety , and on occasions innumerable , yet may be referred unto certain general heads , whereunto they do all belong . and indeed unto these heads they are usually gathered by the jews themselves , in all their disputes against christians . these then we shall consider , and shew their consistency with that truth which we have abundantly evinced from the scriptures of the old testament , the common acknowledged principle between us . § first then , they insist upon that universal peace in the whole world , which they take to be promised in the days of the messiah . to this purpose they urge the prophesie recorded isa. . , , . and it shall come to pass in the last days , that the mountain of the lords house shall be established in the top of the mountains , and shall be exalted above the hills , and all nations shall flow unto it ; and many people shall go and say , come ye , and let us go up to the mountain of the lord , to the house of the god of jacob , and he will teach us of his ways , and we will walk in his paths . for out of sion shall go forth the law , and the word of the lord from jerusalem . and he shall judge among the nations , and shall rebuke many people , and they shall beat their swords into plow-shares , and their spears into pruning-hooks : nation shall not lift up sword against nation , neither shall they learn war any more . this prophesie is in the same words repeated , micha . , , , . where there is added unto the close of it , but they shall sit every man under his vine , and under his fig-tree , and none shall make them afraid . and the like things are spoken of , in sundry other places of that prophesie . § in this we agree with the jews , that this is a prophesie of the time of the messiah , of his kingdom in this world ; and do willingly subscribe to that rule of kimchi on the place , on those words , in the last or latter days ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every place where there is mention of the last days , the days of the messiah are intended , which we have formerly made use of . we also consent unto him , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the teacher that shall from jerusalem instruct us in the law and will of the lord , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 messiah the king , which manifests him to be a prophet no less then a king ; and he also is the judge that shall judge among the nations . only we differ from them in the exposition of the mountain of the house of the lord , which they take to be mount moria , we the worship of god it self . and whereas both of us are necessitated to depart from the letter , and allow a metaphor in the words , for they will not contend , that the hill moria shall be plucked up by the roots , and taken and set on the tops of other mountains they know not where , nor can they tell unto what purpose any such thing would be ; so our interpretation of the words which admits only of the most usual figurative expression , the place being taken for the worship performed in it , on the account whereof alone it was ever of any esteem , is far more easie and natural , then any thing they can wrest the remainder of the words unto , supposing mount moria to be literally understood . and in this sense we affirm the first part of the prophesie , to be long since really , and to the full accomplished . for whereas the worship of god before the coming of christ , was confined unto the temple at hierusalem , attended unto by one poor , small , enslaved nation , and that in such outward contempt and scorn , that it was no way to be compared with the glory of the false worship of the nations , and the compliance of multitudes of people unto it , the mountains being far more visible , conspicuous and stately then that at hierusalem , upon his coming and giving out the law of god unto the nations of the world , the most , the greatest , and the most glorious of them consented unto the acceptance of it , and with one consent gave themselves up to the worship of the god of jacob , whereby the worship of the true god was not only exalted and made more conspicuous , then the lofty hills , and high places of the world , wherein they worshipped their idols , but the most eminent mountains of the whole earth , as that of diana at ephesus , and of the capitol at rome , were destroyed and deserted , and the glory of the worship of god was lifted up above them . so that what the jews think to plead for themselves , doth indeed in a manifest and open event wholly evert their unbelief . but avoiding the consideration hereof , that which they principally insist upon is , the peace promised under the kingdom of the messiah ; which , as it seems to them , is not accomplished . yea , saith one of them , men are so far from heating their swords into plow-shares , that within a few hundreds of years , new instruments of war , never heard of in the world before , have been invented among them , who pretend to believe in the messiah . and this , as they think , makes it appear , that really he is not as yet come into the world ; the vanity of which pretence may easily be discovered from our former rules , which we shall briefly make application of unto its removal . for , first , the temporal outward peace of the world , if any such thing be here § intended , is not the principal part , matter or subject of the promise , but only an accessory unto it ; the chief part of it which concerns the spiritual worship of god , is evidently and openly fulfilled . that which is temporal , for the times and seasons of it , is left unto the sovereign will and wisdom of god for its accomplishment . neither is it necessary that it should be fulfilled amongst all nations at once , but only amongst them who at any time , or in any place , effectually receive the laws of god from the messiah . what ever then of outward peace is really intended in this promise , as it hath in part already received its accomplishment , as we shall shew , so the whole shall be fulfilled in the time and way of gods appointment . . that the words are not to be understood absolutely , according to the strict exigence of the letter , is evident from that complement of the prediction of that in micah , every one shall sit under his own vine and fig-tree , there being many , not only persons , but great nations in the world , that have neither the one nor the other . . the jews themselves do not expect such peace upon the coming of their messiah . war great and terrible with gog and magog they look for , which also the scripture mentions ; and that with amillus is their own faith or fancy : only it may be they would have no body to wage war with but themselves . for whereas they tell us , that all nations shall come with their controversies to be ended by the messiah at hierusalem , and by that means prevent war among them : i suppose they will not do so , untill they are subdued , and those nations broken in pieces which will not serve them , which what ever expedition they fancy to themselves , may take up at least half the reign of their messiah , if he should live an hundred years , about which they differ , yea plainly and openly , great wars and desolation of the enemies of the children of god are fore-told under the messiah , isa. . , , , , &c. . i shall not much insist on that universal peace which god gave unto all the known nations of the world , at the coming of christ , in the reign of augustus ; though it look more like an accomplishment of this prophecie , then what the jews imagine therein : but because it was only coincident with , by the providence of god , and not an effect of his coming , i shall pass it by only as a diagnostick of the season wherein the prince of peace was to be born , and was so accordingly . but i say , . that christ at his coming wrought perfect peace between god and man , slaying the enmity and difference which by reason of sin was between them . this alone absolutely and properly is peace ; without this , all other outward quiet and prosperity is ruinous and destructive . and where this is , no wars nor tumults can hinder , but that the persons enjoying it shall be preserved in perfect peace ; and this if the jews did believe , they would have experience of . . he hath also wrought true spiritual peace and love between all that sincerely believe in him , all his elect , which , although it frees them not from outward troubles , persecutions , oppressions , and afflictions in the earth , and that from some also that may make profession of his name , ( for judah may be in the siege against jerusalem , zach. . . ) yet they having peace with god , and among themselves , they enjoy the promise unto the full satisfaction of their souls . and this peace of the elect with god , and among themselves , is that which singly and principally is intended in this prediction , though set out under terms and expressions of the things wherein outward peace in this world doth consist . . the lord christ by his doctrine hath not only proclaimed and offered peace with god unto all nations , but also given precepts of peace , and self-denial , directing and guiding all the sons of men , were they attended unto and received , to live in peace among themselves ; whereas the jews of old had express command for war , and destroying of the nations among whom they were to inhabit , which gives a great foundation unto the promises of peace in the days of the messiah . . let it be supposed , that it is general outward peace , prosperity and tranquility that is here promised unto the world ; yet then , . the precise time of its accomplishment is not here limited nor determined . if it be effected during the kingdom and reign of the messiah in the world , the word is established , and the prophesie verefied . . our lord jesus christ and his apostles have fore-told , that after his law and doctrine should be received in the world , there should a great defection and apostasie from the power and purity of it ensue , which should be attended with great persecution , troubles , afflictions , wars and tumults , which after they are all removed , and all his adversaries subdued , he will give peace and rest unto his churches and people all the world over ; and herein , and in that season which now approacheth , lies the accomplishment of all the promises concerning the glorious and peaceable estate of the church in this world ▪ take then this prophesie in what sense soever it may be literally expounded , and there is nothing in it that gives the the least countenance unto the judaical pretence from the words . § the next collection of promises which they insist upon to their purpose , is of those which intimate the destruction of idolatry and false worship in the world , with the abundance of the knowledge of the lord , taking away all diversity in religion , that shall be in the days of the messiah . such is that of jerem. . v. . they shall teach no more every man his neighbour , and every man his brother , saying , know the lord , for they shall all know me from the greatest of them to the least of them , saith the lord. and zeph. . . i will turn to the people a pure language , that they may call on the name of the lord with one consent . as likewise that of zach. . . and the lord shall be king over all the earth . in that day shall there be one lord , and his name shall be one. and sundry other predictions there are of the same importance , all which are to be accomplished at the coming of the messiah . but for the present we see , say they , the contrary prevailing in the world . idolatry is still continued , and that among the christians themselves ; diversities of religion abound , so that there are now more sects and opinions in the world ; nor can the jews and christians agree in this very matter about the messiah ; all which make it evident , that he is not yet come , who shall put an end to all this state of things . § answ. it will prove in the issue , that the mention of these , as well as of other promises , will turn to their disadvantage . their accomplishment in the sense of the scripture hath been so plain , evident and manifest , that nothing but prejudice and obstinate blindness can once call it into question . for the further manifestation hereof , we may observe , . that these things are not spoken absolutely , but comparatively ; it is not to be thought , that in the days of the messiah , there shall be no means of instruction in the knowledge of the lord used ; as that parents should not teach their children ; the officers of the church and others , those that stand in need of teaching : for neither do the jews indeed imagine any such thing , nor can they do so , without the rejection of the precepts of the law of moses , and the predictions recorded in the prophets , wherein god promiseth , that in those days he will give the people pastors after his own heart , priests and levites , to teach them his mind and will. but this is that which is signified in these expressions ; namely , that in those days there shall be such a plentiful effusion of the spirit of wisdom and grace , as shall cause the true saving knowledge of god to be more easily obtained , and much more plentifully to abound , then it did in the time of the law ; when the people , by an hard yoke , and insupportable burden of carnal ordinances , were darkly , meanly , and difficultly instructed in some part of the knowledge of god. and that the words are thus to be interpreted , the many promises that are given , concerning the instruction of the church , in the days of the messiah , and his own office , of being the great prophet of the church , which the jews acknowledge , do undeniably evince . . that the terms of all people and nations are necessarily to be understood as before explained , for many nations , those in an especial manner , in whom the church of christ is concerned ; neither can any one place be produced , where an absolute universality of them is intended . . that the season of the accomplishment of these and the like predictions , is not limited to the day or year of the messiah's coming , as the jews , amongst other impossible fictions , imagine ; but extends it self unto the whole duration of the kingdom of the messiah , as hath been shewed before . . that god sometimes is said to do that , which he maketh provision of outward means for the effecting of , though as to some persons and times , they may be frustrated of their effect ; and this the jews not only acknowledge , but also contend for , when they give an account why the promises which concern themselves are not yet fulfilled , the reason whereof they suppose , or at least pretend , to lie in their sin and unworthiness . § these things being supposed , we may quickly see what was the event , as to those promises , upon the coming of the true and only messiah : for , . it is known to all , and not denied by those with whom we have to do , that at the coming of jesus of nazareth , setting aside that knowledge and worship of god which was in judea , a little corner of the earth , and that also by their own confession then horribly defiled and profaned the whole world , especially the greatest and most potent and flourishing nations of it ; in particular the whole roman empire , especially concerned in these predictions , was utterly ignorant of the true god , and engaged in the worship of idols and devils , and that from time immemorial . . that although the jews had taken great pains , and compassed sea and land to make proselytes , yet they were very few , and those very obscure persons , whom they could at any time , or in any place prevail withall to receive the knowledge , or give up themselves unto the worship of the god of israel ; of converting people or nations unto his obedience , they now entertained the least hopes . . it is manifest to all the world , that not only upon the coming of jesus , but also by vertue of his law and doctrine , all the old idolatry of the world was destroyed , and that whole fabrick of superstition , which satan had been so many ages engaged in the erection of , was cast to the ground , and those gods of the earth which the nations worshipped utterly famished . hence it is come to pass at this day , that no people or nation under heaven doth continue to worship those gods , which the old empires of the world adored as their deities , and in whose service they waged war against the god of israel and his people . and all that knowledge that is at this day in the world of one true living god , and the reception of the god of israel , for that true god , however abused , as it is by some , mahumetans and others , it did all originally proceed from the doctrine of jesus christ , whom these ungrateful people hate and persecute . had it not been for him and his gospel , the true god , the god of their fore-fathers , had been no more owned in the world at this day , then he was at his coming in the flesh ; and yet these poor blinded creatures , can see no glory in him or in his ministry . . the lord jesus christ by his spirit and word , did not only destroy idolatry and false worship in the world , but also brought the greatest and most potent nations of it to the knowledge of god , that in comparison of what was past , it covered the earth ; as the waters cover the seas . this the jews saw and repined at in the flourishing times of the roman empire , when the lord was one , and his name was one , in the whole earth , as that expression is used in the scripture . . the way whereby this knowledge and worship of the true god was dispersed over the face of the earth , and spread its self like an mundation of saving waters over the world , was by such a secret energy of the spirit of christ accompanying his word and the ministration of it , that it wholly differed from that operous , burdensome , and for the most part ineffectual way of teaching which was used by the priests , levites , and scribes of old ; there being much more of the efficacy of grace , then of the pains of the teachers seen in the effects wrought and produced , according to the words of the promise , jerem. . . . in this diffusion of the knowledge of god , there was way made for the union , agreement , and joint consent in worship , of those that should receive it . for both the partition wall between jews and gentiles was removed , and both people did actually coalesce into one body , worshipping god with one lip and shoulder , and also an holy and plain way of spirituall worship was prescribed unto all , that should , or did embrace the law of the messiah . . notwithstanding all that hath been already accomplished , yet there is still room and time left and remaining for the further accomplishment of these predictions , so that before the close of the kingdom of the messiah , not one tittle of them shall fall to the ground . and thus also , the open event , known to all the world , doth manifest the due and full accomplishment of these promises , making it unquestionable , that the messiah is long since come , and hath fulfilled the work that he was designed of old unto . neither are the exceptions of the jews of any force to invalidate our application § of these promises . two things they object unto us . first , the idolatry that is yet in the world ; especially among christians . secondly , the differences in religion that every where abound amongst men . for . we have shewed already , that these and the like predictions are to have a gradual accomplishment , not all at once , in every place . it is sufficient that there is an everlasting foundation laid for the destruction of all false worship , which having had a conspicuous and glorious effect in the most eminent nations of the world , sufficient to answer the intention of the prophecy , shall yet further in the appointed seasons root out the remainder of all superstition and apostacy from god. . for what concerns christians themselves , it cannot be denyed , but that many who are so called , have corrupted themselves , and contracted the guilt of that horrible iniquity , which they charge upon them . but this being the crime and guilt of some certain persons , and not of the whole society of the professors of christianity , ought not to be objected unto them . and i desire to know by what means the jews suppose that themselves and the nations of the world shall be kept from idolatry and false worship in the dayes of their messiah : if it be , because their messiah shall give such a perfect law , and such full instructions in the mind and will of god , that all men may clearly know their duty , we say that this is already done , in the highest degree of perfection that is conceivable , but what if notwithstanding this , men will follow their own vain , reasonings and imaginations , and fall from the rule of their obedience into will-worship and superstition , what remedy have they provided against such backsliding ; if they have none , but only the pressing upon them their duty to the law , word , and institutions of god ; we have the same , and do make use of it , to the same end and purpose . if they shall say , that their messiah will kill them and slay them with the sword , we confess that ours is not of that mind , and desire them to take heed , least , in the room of the holy , humble , merciful kings promised the church , they look for and desire a bloody tyrant , that should exercise force over the minds of men , and execute their revenge and lusts on those whom they like not . . this apostacy of some professors of christianity , into false worship , idolatry and persecution is foretold obscurely in the writings of the old testament it self , but most plainly in those of the gospel , or revelations made by the lord christ unto his apostles concerning the state of the church unto the end of the world ; so that from thence no impeachment can arise against our interpretation of the predictions insisted on , which have a perfect coincidence therewithall , . the same is the state of things in reference unto what they object about the variety of religions that are in the world , and the multitude of sects which every where spring up : for . although de facto there are at this time sundry false religions in the world , and amongst them that which is professed by the jews , yet de jure they ought not to be , there being one true religion sufficiently declared and promulgated unto the children of men . for whereas the jews and others do wilfully shut their eyes against the light and evidence of truth , the guilt and misery is their own , the lord christ having graciously provided , and tendered unto them means of better instruction . and . it is a mistake , that the different opinions and sects that are amongst christians themselves do constitute different religions . for as they all agree in the worship of the god of israel by jesus christ the messiah , which contains the summ of their religion , so their profession its self is not to be measured by the doctrines and conceptions of some amongst them , but by the scripture which they all receive and acknowledge . this is the religion of them all , and it is one and the same , amongst all that receive jesus christ for their saviour . that there are such pertinacious contests about mens different apprehensions of the mind of god in the word , that they labour to impose their private conceptons one upon another , is the fault of some men , which doth not prejudice the oneness of that religion which is taught in the gospel . upon all which it appears , that the promises insisted on , have received a glorious and blessed accomplishment . § thirdly , they insist on the promises which concern themselves ; and these of all others they most mind and urge against their adversaries . nothing they say is more certain and evident in the scripture , then that the people of israel shall be brought into a blessed and prosperous condition by the messiah at his coming , and in particular , that by him they shall be brought home into their own land : and to this purpose , they plead , isa. . . chap. . , , , , , . jer. . & . ezek. . , , , , , . whereunto sundry other places of a like importance may be added . but now say they , instead hereof , that whole people is scattered over the face of the earth , under great misery and oppression for the most part , without the least interest in the country promised unto them . and from hence it is , that they most obstinately conclude , that the messiah is not yet come ; for untill they are rich , wealthy , and powerful they will not believe that god is faithfull . § answ. it would be too long a work , and not suitable unto our present design , to go over all the promises in particular , which seem to have an aspect this way , or wherein mention is made of abraham , the seed of abraham , jacob , israel , and the people of israel and judah . besides , the exposition of them may readily be sought from many learned commentaries extant in all languages on the prophecies of the old testament . i shall therefore only give such general answers , as being applyed unto the several particular instances , will manifest the insufficiency of the jews argument from promises of this nature . . then in the consideration of these promises we must carefully distinguish , between those who had their full , at least principal accomplishment in that return of the people from the captivity of babylon , and those which have a direct respect unto the dayes of the messiah . it is known that the prophets do very usually set out that mercifull deliverance , in metaphorical expressions , so to set off the greatness of the mercy its self . but the present jews who now look for the accomplishing of all the most strained allegories in a literal sense , supposing that the deliverance which their fore-fathers then obtained , because of their ensuing trouble and poverty , did not answer what is spoken of it , do wrest them all to the times of the messiah , when they hope they shall receive them in full measure . for they reckon of all things according to their outward gain and profit , and not according to the manifestation of the love and glory of god therein . these promises then are in the first place to be set apart , as not concerned in our present business and difference . . we have manifested before , that there is mention of a double israel in the scripture ; the spiritual israel , that is , all the sons of the faith of abraham in all ages and places throughout the world ; and an israel according to the flesh , or the carnal posterity of jacob , which the present jews are . this distinction we have elsewhere confirmed . now many of the promises pleaded , belong to israel in the first sense , that is , the church and people of god , who by faith are admitted into the covenant of abraham , and so made inheritors of the promises . and these also which are by far the greatest number , are to be set aside from our present consideration of them . . it hath been proved , that oftentimes spiritual things are expressed metaphorically in the prophets , by words which in their literal first sense denote things outward and corporeal . this is sufficiently evident from the instances formerly given , wherein such things are spoken , as it is utterly impossible that they should have a literal accomplishment , and of the like sort there are others innumerable . and thus most of the predictions that concern peace and prosperity , must necessarily intend spiritual peace with god , because concerning the same seasons , wars , and trials are in other places foretold . . whatever is foretold and promised concerning the jews themselves , in the dayes of the messiah , doubtless they have no ground nor colour of reason to expect the accomplishment of it , until they receive him , own him , and submit unto him , which to this day they have not done . when moses went forth to visit them of old in their distress , and slew the aegyptian that smote one of them , because they refused him , and would not understand that it was he whom god would deliver them by , and endeavoured to betray him to death , their bondage was continued forty years longer , and yet at length by the same moses were they delivered : and although they have refused and rejected him who was promised to be their saviour , and so continue to this day in their captivity spiritual and temporal , yet it is he , by whom in the time appointed , they shall be delivered from the one and the other . but this shall not be done untill they own and receive him ; which when god shall give them hearts to do , they will quickly find the blessed success thereof . for , . we grant that there are many promises on record in the scripture concerning their gathering together , their return to god by the messiah , with great peace and glory that shall ensue thereupon . set aside their opinion concerning the perpetuity of the ceremonial law , and their return in the observation of it , unto their carnal ordinances , built on a supposition that god is pleased with the blood of bulls and goats for its own sake , and not for a signification of that which was infinitely more excellent and glorious ; an apprehension which the whole world hath as it were by joint consent long ago renounced ; and cast away the vain and foolish imaginations about their sensual pleasures , behemoth , the wine of paradice , and literal accomplishment of professed allegories , which the wisest among themselves begin to be ashamed of : and there is nothing in their own expectations , but we acknowledge that they shall be made partakers of it . return they shall to their own land , enjoy it for a quiet and everlasting possession , their adversaries being destroyed : filled they shall be also with the light and knowledge of the will and worship of god , so as to be a guide and blessing unto the residue of the gentiles who seek after the lord , and it may be , be entrusted with great empire and rule in the world . the most of these things are foretold concerning them , not only in their own prophetical writings , but also by the divine writers of sundry books of the new testament . but all this we say must come to pass , when the veil shall be taken from before their eyes , and they shall look on him whom they have pierced , and joyfully receive him whom they have sinfully rejected for so many generations . untill this be done , they may wrestle●s they can with their own perplexities , and comfort themselves as well as they are able in their miseries , get money in their dispersions by all unlawfull arts and ways imaginable , and expose themselves to the delusions of impostors , false prophets and pretenders to be their deliverers , which to their unspeakable misery and reproach they have now done ten times ; deliverance , peace , tranquility , acceptance with god and man , they shall not obtain . here lyes the crisis of their condition . when they shall receive , acknowledge , and believe in that messiah who came so long time since unto them , whom their fathers wickedly slew , and hanged on a tree , and whom themselves have since no less wickedly rejected ; and when by his spirit and grace they shall be turned from ungodliness , and have their eyes opened to see the mysterie of the grace , wisdom and love of god in the blood of his son , then shall they obtain mercy from the god of their fore-fathers , and returning again into their own land , jerusalem shall be inhabited again even in jerusalem . exercitatio xix . ordinances and institutions of the judaical church respected and unfolded in the epistle to the hebrews . principal heads of them mentioned therein . the call of abraham , heb. . , , &c. the foundation of the church in his posterity . the name of abram ; signification of it . changed into abraham ; its signification . the time of his birth and death . whence called . ur of the chaldees where . and haran . extent of mesopotamia . moses and stephen reconciled . abraham before his call infected with idolatry . time of his call . institution of circumcision . end and use of it . time of the israelites sojourning in egypt , gen. . . exod. . , . act. . . gal. . reconciled . the beginning and ending of the years . the fatal period of changes in that church . institution of the passover . the time of its celebration . the month . time of the day . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the evenings , when . the occasion and nature of this ordinance . the matter of it . the manner of its observance . sundry things suited to its first celebration , not afterward observed . the number required at the eating of the lamb. by whom it was killed . where . how dressed . jews traditions rejected . the feast of unleavened bread. its rites . excision to the neglect of what ordinances annexed . jews acknowledge the figurative nature of this ordinance . of frontlets and philacteries , exod. . . signes and memorials . the sections of the law written in the frontlets . the jews manner of making their phylacteries : deceits therein . their trust in them : so proved by our saviour . of their fringes , their appointment , making and use . dedication of the first-born males to god. price of the redemption of children : close of god's first dispensation towards that church . the solemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . preparations for it . remote . occasional temporary institutions between the red-sea and sinai . of the waters of marah . the giving of manna . derivation and signification of the name . water brought out of the rock . that rock christ. immediate preparations for the receiving of the law. the time that the people came to sinai . the day . the time of the day that the appearance of god's glory began . the same time that christ rose from the dead . the place . sinai the name of the mountain , horeb of the wilderness . of the monastery there . moses first ascent . the ground of it . the people prepared by the remembrance of mercies and promises . of their washing their cloaths . not a baptism of standing use . bounds set unto the mount. in what sense it might be touched : heb. . . how the offendor was to be punished . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opened . the station and order of the people in receiving of the law. the ministry of angels in the preparations for god's glorious presence . how the people met god , and god them . when moses used those words , i exceedingly fear and quake . there are in the epistle unto the hebrews , either direct discourses concerning , § or occasional mention is made of all , or at least the most important things in the whole mosaical oeconomy , and state of the church and worship of god therein under the old testament . yea , there is nothing material from the call of abraham , unto the utmost issue of god's dispensations towards his posterity , that is omitted by him . and if we have not a previous acquaintance with these things , which he supposed in them to whom he wrote , much darkness and many mistakes must needs attend us in the consideration of what he treateth on , and the ends which he proposeth unto himself . now because it will no way be expedient , every time the mention of them doth occur , or allusion is made unto them , to insist upon them as first instituted . i thought meet in the close of these prolegomena , to present the reader with a brief scheme and delineation of the whole mosaical oeconomy ; as also of those other previous concernments of the church in the posterity of abraham , which by the apostle in this epistle we are called and directed unto . and they are these that follow . . the call and obedience of abraham , chap. . v. , , , , , , , , , . . the institution and observation of the passover , chap. . v. . . the giving of the law , chap. . v. . chap. . v. . chap. . v. , , , , , . . the sanction of the law in promises and penalties , chap. . v. , . chap. . chap. . chap. . v. . . the building of the tabernacle in the wilderness , and afterwards of the temple in answer thereunto , chap. . v. , . chap. . v. , , , , . chap. . v. , , , . with its utensils . . the calling , succession and office of the high-priest , chap. . v. , , , . chap. . v. , , . . the sacrifices and services of them both , chap. . v. , . chap. . v. , , , , . chap. . v. , , , , , , . chap. . v. , . it is plain and evident , that under these heads all the principal concernments of the ancient church , with the worship and rule of god therein are comprised ; and they are all of them reflected on , most of them explained , and applied unto gospel-ends by our apostle . however i shall not in our present consideration of them , engage in the exposition of the particular places in the epistle where they are treated on , which is to be done else-where ; but only represent them , as they are expressed in their institution and transaction in the old testament , so to make way unto a right conception of them , as they are mentioned and made use of in the new. § many of these things , i acknowledge , especially those concerning the temple , its fabrick , and its worship , have been so largely discussed by others , as that i should judge my endeavours , in a review of them , altogether needless , would the nature of our present design admit of its forbearance . for besides what hath been formerly attempted , with excellent success , with reference unto the fabrick of divine worship , and the ceremonies thereof from the scripture . josephus , and the latter jewish masters , by ahubensci , arius montanus , villalpandus , capellus , ribera constantine emperour , broughton , ainsworth , weemse , rivet , and all learned expositors on these parts of holy writ , where these things are recorded , there are also some of la●e , who amongst our selves have travelled with much diligence in this subject ; persons worthily skilled in , and industriously improving their knowledge of all that learning which is needful unto the due and accurate handling of this subject , and that in discourses . but as things are fallen out , considering the necessity of this discourse unto my present design , and that most of the things in our proposal from the epistle above mentioned , are such as fell not under the consideration of those learned persons , nor are handled by them ; and that i design not an exact examination of the particular concernments of all these things , with a discussion of the reasons and arguments wherewith various apprehensions of them are att●st●d , but only to repr●sent such a scheme of them unto the reader , as may enable him to judge aright of the references of the apostle unto them , and of the use that he puts them unto , i shall proceed in my designed way . § first , then the call of abraham , which was the foundation whereon all the following administrations of god towards his posterity , and his whole worship amongst them , were built , is excellently and fully described by our apostle , chap. . v. , , , , , , , , , , , . by faith abraham , when he was called , to go out into a place which he should afterwards receive for an inheritance , obeyed , and he went out , not knowing whither he went , ( gen. . v. . ) by faith he sojourned in the land of promise , as in a strange country , dwelling in tabernacles with isaac and jacob , the heirs with him of the same promise : for he looked for a city which hath foundations , whose builder and maker is god. ( gen. . , . ) through faith also sarah her self received strength to conceive seed , and was delivered of a child when she was past age , because she judged him faithful who had promised . ( gen. . v. . chap. . v. . ) therefore sprang there even of one , and him as good as dead , as the stars of the sky in multitude , and as the sand which is by the sea-shore innumerable . ( v. . v. . gen. . v. . ) these all died in faith , not having received the promises , but having seen them afar of , and were perswaded of them , and embraced , and confessed that they were strangers and pilgrims on the earth . ( gen. . v. . chap. . . chron. . . ) for they that say such things declare plainly that they s●ek a country ; and truly if they had been mindful of that from whence they came out , they might have had opportunity to have returned . ( gen. . v. , , . ) but now they desire a better , that is , an heavenly ; wherefore god is not ashamed to be called their god , for he had prepared for them a city . by faith abraham when he was tried offered up isaac , and ( or even ) he that received the promises , offered up his only begotten son , of whom it was said , in isaac shall thy seed be called , ( so that he was his only begotten with respect unto the promise , gen. . v. . chap. . v. . ) accounting that god was able even to raise him up from the dead , from whence also he received him in a figure . the design of the apostle in this discourse is to set forth and commend the faith of abraham , from the fruits and effects of it , in the whole course of his obedience ; but he builds it upon , and resolves it into his call ; by faith abraham being called . neither is it my present purpose to open particularly the discourse of the apostle , which must be referred to its proper place ; only because what we do now , is in a subserviency unto the right understanding of this epistle , i have laid down this account given us therein of the call of abraham , and his faith and obedience , shewn as the reason of our insisting on it , and the foundation whereon what we do therein is built . neither shall i now at large declare the nature of this call of abraham , with the several occurrencies that accompanied it ; partly because it is already touched upon in a former exercitation , and partly because i have else-where handled it more largely , and cleared it from the corrupt traditions and opinions of the jews concerning it . but because this was the root on which the judaical church did grow , the stock whereinto all mosaical institutions of worship were inserted and grafted , it is necessary that we give a brief historical account concerning it . abraham ; he was first called by his parents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abram ; that is , an high father ; § not without a signal presaging providence of god. for as of old they gave significant names unto their children , so therein they had respect unto their present condition , or some prospect they had given them by the spirit of god of things future , wherein they or theirs should be concerned . so have we the reasons given us of the names of cain , gen. . v. . of seth , v. . of noah , chap. . v. . of peleg , chap. . v. . and of sundry others . and if we may not suppose that the parents of abraham were directed to give him this name of an high father , by the spirit of prophesie , yet considering it suitableness unto what god had designed him for , and its readiness to yield unto that change which god made afterwards in it , unto a great strengthning of his faith and significancy in a way of instruction unto future generations , we must grant that it was done by the designing holy wise providence of god. for he was an high father indeed , as being the father of our lord jesus christ according to the flesh . in process of time , upon the solemn establishment of the covenant with him , god change this name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gen. . v. . neither shall thy name any more be called abram , but thy name shall be abraham . and on the like account did god also change the names of some other persons , or superadded new names unto those whereby they were called before , as of israel unto jacob , gen. . v. . upon his prevalency with god as a prince ; jedidiah unto solomon , sam. . v. . because the lord loved him . and many doubtless had new names given unto them by themselves or others , or some letter or syllable changed in their names , withall altering their signification , upon emergent occasions . hence have we so many in the old testament , whom we find in several places expressed by divers names , or varied in one place from another . now this change in the name of abraham was not , as the jews fancy , to honour him with the addition of a letter out of the tetragrammaton ; but for the addition of a new prophetical significancy unto it ; as god himself expresly declares , thy name shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abraham , for a father of a multitude of nations have i made thee . according as he said before , v. . thou shalt be a father of a multitude of nations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his name denoting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a multitude , that is , of nations , god himself expounding his own intention and design . and herein is a solemn prefiguration of the implanting of believers of all nations , into the covenant and faith of abraham ; for this name he received upon the solemn establishment of the covenant with him , as the apostle explains the place , rom. . v. , , , , , , . all then that believe , are taken into the covenant of abraham . and as unto the priviledges of it , and inheritance to be obtained by it , they are no less his children and heirs , then those who proceeded from his loins according to the flesh , as hath been manifested in our exercitation concerning the oneness of the church . and herein also god manifested what was his design in his call , and separation unto himself , even to make and constitute him , and his posterity , the means of bringing forth the promised seed , wherein all nations were to be blessed . abraham being the tenth generation from noah , exclusivè , was the son of terah , of § whom it is said , gen. . . that terah lived seventy years , and begat abram , nahor and haran : not doubtless in the same year , but then the eldest of them was born , who ever he was . if abraham was the eldest , as he is first expressed , he was born years after the flood , in the three hundred ninety second year of the life of shem , who out-lived him thirty five years . and he was the sixth from heber , born in the two hundred twenty fifth year of his age , who continuing longest of all the postdiluvian patriarchs , outlived abraham about sixty four years . but there is a difficulty in this account . for if abraham was born in the seventieth year of the age of terah : terah living in all two hundred and five years , abraham at the death of terah must needs be one hundred thirty five years of age . but the scripture saith expresly that at his departure out of haran , upon the death of his father , he was no more but seventy five years old . and if he was seventy five years old at the death of his father who lived two hundred and five years , he must be born in the one hundred and thirtieth of his fathers life , and not before ; which carries on his birth and death sixty years beyond the former account . so that he outlived shem twenty five years , and dyed only four years before heber . although therefore he be mentioned before haran , gen. . . yet indeed haran was the eldest son of terah , and born before abraham sixty years . and it appears in the story , that lot and sarah who were the children of haran ( if sarah was the ischa mentioned , as most suppose she was , gen. . . ) were not much younger then abraham himself . for when abraham was an hundred years old , sarah was ninety , gen. . . and lot may well be supposed to be elder then she ; so that of necessity haran must be many years elder then abraham , even no less then sixty , as we have declared . § his nativity and education was in vr of the chaldees , gen. . , . this place is said to be , on the other side of the flood , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or the river , josh. . . that is , from the land of canaan on the other side of the great river euphrates eastward . it was so also of tygris , on the east of aram naharaim , or mesopotamia , properly so called ; which is not insisted on , because abraham came over tygris unto haran with his father terah . he came out , saith stephen , from the land of the chaldaeans , and dwelt in canaan , acts . . he sayes indeed , that before he came unto canaan , he dwelt in mesopotamia , v. . wherein haran was also . for the name of mesopotamia was given of old unto all the adjacent regions , even unto the persian sea. so doth pliny evidently . lib. . cap. . mesopotamia tota assyriorum fuit vicatim dispersa , praeter babylona , & ninum . all mesopotamia belonged unto the assyrians , and consuled of scattered villages , unless it were babylonia and the countrey about nineveth . and again , reliqua pars mesopotamiae assyriaeque-babylonia appellata est . so that he equals mesopotamia , with assyria ; which how great a tract of those regions it comprehended , is manifest from ptolomy , strabo and others . eupolemus in eusebius , praeparat . evang. l. . placeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vra in babylonia : and there also pliny mentioneth vra upon the banks of euphrates , lib. . cap. . fertur euphrates usque ad vram . but this seems not to be the vr where abraham dwelt . nor was there any reason that in a design for canaan , he should remove from any part of babylonia upon euphrates unto charan . it is more likely to be the place mentioned by ammianus lib. . where he sayes , that the romans in six dayes came from corduena in armenia , ad vr nomine , persicum castellum ; unto ur a persian castle . and this he placeth between nisibis and tygris , and was not far from the place , where it is probably supposed that the ark rested after the flood ; the family of heber keeping their first seat , not accompanying , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sons of men , gen. . , , . those wicked apostates who went from the east , to find a place to fix the seat of their rebellion against god. broughton contendeth , that vr was in the vale of the chaldaeans , that is in babylonia , a very little way , or some few miles from charan ; averring , that stephen cannot otherwise be defended , who affirms , that he was in mesopotamia before he dwelt in charan . but as this defence of stephen is needless , seeing as we have manifested , he took mesopotamia in a large sense , as others did also , giving the same extent unto it with assyria , the denomination arising from the most eminent and fruitful of these regions : so the removal of a little way , or a few miles , answereth not that decription which the holy ghost gives us of journey , gen. . . and terah took abraham his son , and lot the son of haran , and they went forth with them from ur of the chaldees , to go into the land of canaan , and they came unto haran and dwelt there . there design was to go unto canaan : and as the vra which was in babylonia was scituated on this side of euphrates as pliny testifies : so that abraham could not go from thence unto canaan by haran , but he must twice needlesly pass with all his family over euphrates , so the expression of their journying to haran will not suit unto any imaginary vr within a few miles of it . nor is it any weight that it is called vr of the chaldees , whose proper seat was in babylonia , and not extended much farther eastward , seeing if the chaldees , as is most probable , were called chasdim , as they are constantly , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chesed the son of nachor the brother of abraham , there must of necessity be allowed an hystorical prolepsis in the words ; and that is called vr of the chaldees , from whence the chaldees were afterwards to have their original , who in time possessed babylonia and the parts adjacent . whilest abraham lived with his progenitors in vr , there is no doubt but he § was with them infected with much false worship and idolatry ; for so joshua affirms expresly , that they served 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . even those , whose worship god afterwards prohibited in the first precept of the law ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there shall not be unto thee other gods ; those , or such as those , whom they served beyond the flood . other gods are all false gods . the jews imagination about the discovery made by abraham of the true god , his renunciation of all idolatry thereon , with the breaking of his fathers images , and his being cast for that cause by nimrod into the fire , all about the forty fourth year of his age , i have considered and exploded elsewhere . and all these figments with that of harans being consumed by fire in the sight of his father , they witedraw from the supposed signification of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which they would have to signifie fire , gen. . . but as where it relates unto the chaldeans ( vr of the chaldees ) it is apparently the name of a place , a town , or country , so it rather signifies a valley , then fire . and those words , isa. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate in the text , wherefore glorifie ye the lord in the fires , may be better read as in the margen , in the valleys , which better answers unto the following words : and the name of the lord god of israel in the isles of the sea. at what year of his age , he left vr with his father is not expressed . but it is apparent , that it was towards the latter end of the life of terah ; even after the death of haran his eldest son ; and that nahor and abraham were married to milcha and isca his daughters , and sara had continued barren some remarkable space of time , gen. . , , , , . from vr therefore , with his father , and the rest of their family , he removed to § haran with a design for canaan , gen. . . where this haran was scituated , we before declared . stephen calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , charran ; and so do the latin writers : assyrias latio maculavit sanguine charras ; sayes lucan , of the overthrow of crassus's army near that place . and it may be pronounced either way in the original , from the ambiguous force of the hebrew cheth , which seems best expressed by charan . how long he stayed here is uncertain , as was said before . that it was not very long appears , from his marrying and the barrenness of sarah , before he came thither . and yet , that they abode there some years is no less evident , from chap. . v. . abraham took sarai his wife , and lot his brothers son , and all their substance that they had gathered , and the souls or servants that they had gotten in haran , and they went forth to go into the land of canaan . it is not the work of a few dayes or moneths that is here described . this gathering of substance and getting of souls , was a business of some years ; of how many it is uncertain . what was the design of terah in his attempt to go for the land of canaan is not absolutely certain . the especial call of abraham unto that countrey could not be the bottom of it : for it is most probable , yea , indeed undeniable , that this he had not , untill after the death of terah . it was therefore an act of theirs in answer to the providence of god in a subserviency unto that future call , that he might be in more readiness to yield obedience unto it , then he could have been in the land of vr . whether terah did meerly seek a new habitation , in a country less peopled then that of his nativity , which doubtless then was the most populous part of the world , as being near the place where mankind first planted after the flood ; or whether he might be instructed in the antient promise , that the posterity of canaan the son of cham who had then possessed the country called after his name , should be servants unto the seed of shem , from whom he was a principal descendant , i know not . in answer to the call of abraham it could not be ; for he was called to leave his fathers house , chap. . . and not to bring his father with his houshold with him , and that at the seventy fifth year of his age , when terah was dead : but what ever was the occasion of it , the providence of god used in it in the serving of its designs towards abraham . and here in haran , if i may be allowed to conjecture , it is probable , that god gave him light into the evil of those superstitions wherein he was educated , revealed himself as the only true god , and so prepared him for his call unto the tedious journeying , and long peregrination that ensued thereon . § when his father terah was dead , and himself seventy five years old , chap. . . god called him to himself , and entred into covenant with him in the promise of the land of canaan , v. . and this call of his , was the great foundation whereon god afterwards built the whole structure of his worship under the old testament . for herein he both appropriated the promise of the messiah unto him , designing his person as the spring , from whom he should proceed according to the flesh , and set both him and his posterity a-part , to be visibly subservient unto the great design of his grace in the accomplishment of the promise of a deliverer made unto our first parents . this we have elsewhere at large declared , and shewed how that after his call , every thing was disposed unto a significancy of that which was for to come , and was suited for a continuance unto that season , and no longer . § when abraham was ninety and nine years old , that is also he had been twenty four years in the land of canaan . the lord confirms his covenant with him and his seed , by the sign and token of circumcision , gen. . , , , , . which paul calls , the seal of the righteousness of faith , rom. . . because god thereby confirmed and assured unto him an interest in the promised seed , who is the lord our righteousness , isai. . , . jerem . . and because he had accepted of the righteousness and salvation which in , and by him , god had prepared for sinners , in believing the promise , gen. . . and herein did god manifest that he took his seed together with him into the covenant , as those , who no less then himself , were to be made partakers of the righteousness exhibited therein , as also to be used for the chanel where the holy seed was to be carried on ; untill the word was to take it and to be made flesh , john . . mar. . . rom. . . and by this ordinance of circumcision , were his posterity separated from the rest of the world , and united among themselves . for however ishmael , and esau carried the outward sign of circumcision out of the pale and limits of the church communicating it unto the nations that sprang of them unto this day , unto whose observance they also adhere , who being of another extract , have received the law of mahomet , who was of the off-spring of persecuting ishmael , as the turks and persians , with very many of the indians ; yet their observance of it , was never under the law of god , nor accepted with him , but is rather accursed by him . but as it was continued in the posterity of abraham according unto the promise , it was the fundamental uniting principle of the church amongst them , though dispersed into innumerable particular families . for as there were as many churches before , as there were families , ecclesiastical and oeconomical or paternal rule , being the same , now the covenant being one , and the token of the covenant being one and the same , unto all the families that sprang of abraham , which in their several generations were as the sands of the sea shore , or as the stars for multitude , were incorporated into one body among themselves , and separated from all the rest of the world . not that this ordinance alone was sufficient to constitute the whole nation one ecclesiastical body or church , which was done by the following institutions of worship , but that the foundation thereof was first laid herein . neither without some such general initiation into union could it have been orderly accomplished . and as it was the glory of the people of old whilst they walked in the steps of the faith of abraham : so it was the carnal boast of their degenerate posterity . hence have we so often mention of those who were uncircumcised , in the way of reproach and contempt ; and when they renewed the administration of it among themselves , upon their first entrance into the land of canaan after its commission in the wilderness , it is said , that they rolled away the reproach of aegypt , josh. . . because they were now no more as the aegyptians , uncircumcised . and it was their glory , both because god made it the token of his receiving them to be his peculiar people out of all the nations of the earth , as also because it was the pledge of their obedience unto god , which is the glory of any person or people . but their posterity being carnal , and degenerating from the faith and obedience of abraham , having quite lost the grace betokened by it , which as moses often declares unto them , was the circumcision of their hearts to hear and obey the voice of god , did yet , and do yet , to this day , boast of it as a sign of their separation unto god from other people : not considering that these things were mutual , answering one another , and that this latter is nothing , where the former is not also attended unto . and these are the chief heads that are looked i upon by our apostle in the call of § abraham , which also we have been more brief in the explication of , because its consideration hath elsewhere occurred unto us . now from this call of abraham unto the deliverance of the children of israel out of aegypt , was as moses assures us , four hundred and thirty years , exod. . , . and so saith our apostle , gal. . . but because the lord tells abraham , that his posterity should be afflicted in a strange land four hundred years , gen. . . which words are repeated by stephen in his sermon to the jews , acts . . the reason of this different account may be briefly enquired after . here is a double limitation of time , . of four hundred and thirty years by moses , and paul. . of four hundred years , by god himself unto abraham , repeated by stephen : the words of moses are recorded , exod. . . . now the sojournings of the children of israel , in aegypt , were four hundred and thirty years ; and it came to pass , at the end of four hundred and thirty years , even on the self same day , it came to pass , that all the hosts of the lord went out of the land of aegypt . it is evident that there is an ambiguity in the words of moses , for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sojourning , or dwelling in the beginning of the verse do relate unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dwelt in aegypt , it can design no longer space of time then they dwelt there after the descent of jacob , which by an evident computation of the times , containeth but half the space limited , of four hundred and thirty years . if it refer only to the children of israel , then it takes in all the sojournings and peregrinations of that people who dwelt in aegypt , from the first day of their being the people of god. now this ambiguity is perfectly removed by our apostle , gal. . , . now to abraham and his seed were the promises made ; and the covenant that was confirmed before of god in christ , the law which was four hundred and thirty years after cannot disannul . the giving of the law , was , as we shall see , immediately upon their coming out of egypt ; and saith he , the years are to be reckoned from the call of abraham , when god first entred into covenant with him ; gen. . , . from thence unto the departure out of egypt , and the giving of the law that ensued , are years . it is evident then , that by the sojourning and peregrination of the children of israel , not their meer aboad in egypt , which after their going down , gen. . was only years , or thereabouts ; but the whole course of that people , after they were in abraham called from their own country and a certain habitation therein , until their leaving of egypt , in order unto their taking possession of the land of canaan as a perpetual inheritance ( that is commensurate unto the duration of the especial covenant made with them ) is intended . it remains then that we consider the other space of time assigned by god in vision unto abraham , for the affliction of his seed under persecution , namely , four hundred years , gen. . . now herein , either the round number of is put for , or years are to be abated out of the latter number , for some special cause and reason . the former seems not probable , because moses doth so emphatically note that it was in the four hundred and thirtieth year , that very same day , or night , and therefore years must be taken of , either from the beginning or end of the latter number . to detract it from the end there is no reason ; nor will moses his exact observation of that period allow us so to do . it must therefore be from the beginning . now this prediction of god unto abraham , about the affliction or persecution of his seed for years , was given him before the birth of isaac , who being of his seed according to the promise , was to have his share in this affliction ; yea , it was to begin with him . he was born , as was proved , ye●rs after the promise ; so that the years to be taken off from the fall out in the fifth year of his life ; which was the time when the persecution began in the mocking of ishmael , gen. . . which the apostle expresly calleth persecution , and that upon the account of isaac's being the heir of the promise : gal. . . there began the years of their affliction , which ended with the of their peregrination . in the faith of abraham , manifested in his obedience to the call of god , resting on § the promise of the blessing by christ , and in the observation of this ordinance of circumcision , whereby they were separated unto god , and united among themselves , did this people continue , without the addition of any new ordinance of worship for the supportment of their faith , or enlargement of their light , or outward profession of their seperation unto god to the expiration of years ; and this period of time proved afterwards fatal unto them , not exactly and absolutely , but in some kind of proportion . for from hence unto the building of the temple by solomon was years . the duration of that temple was years . of the latter , built in the room thereof , somewhat above . some peculiar space being given them beyond their former trials , before their utter destruction . § at the expiration of the period of time discoursed on , our apostle tells us , heb. . . that by faith moses kept the passover , and the sprinkling of blood , lest he that destroyed the first-born , should touch them . this was the second ordinance of common use to the church , and appropriated unto them , which god instituted amongst them . the story of its institution , and manner of its celebration are at large insisted on , exod. . § the time of its institution , and annual celebration , is exactly noted in the scripture . it was the night before the departure of the children of israel out of egypt , which is thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exod. . . a night of observances , unto the lord , that is , wherein his institutions of this ordinance were to be observed with great care and diligence . and this night fell in directly upon the expiration of the years before limited , verse , . for the time of the year , it was in the month 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abib , as the hebrews call the month of the spring , which in those eastern parts gave blades unto the corn , and other fruits of the earth , exod. . . . . . . deut. . . which afterwards by a chaldee name was called nisan , nehem. . . esth. . . and it answered partly to our march , partly to april , beginning before or at the vernal equinox , according to the distance of any year from the embolisinical year . and from hence this month was appointed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head , chief or principal of the months , exod. . . and so consequently the beginning of the year unto them ; for before this , their year began and ended in september , upon the gathering in of the fruits of the earth , exod. , . being the time , as most of the present jews suppose , wherein the world was created . neither yet was this change absolute unto all ends and purposes , but only as to ecclesiastical observances , and feasts , that depended on their distance from this of the passover . for their civil year , as to contracts , debts and liberties , continued still to begin in september , with their jubilees , levit. . , , . and from that beginning of the year , most probably , are the months to be reckoned that are mentioned in the continuance and ending of the floud , gen. . . see joseph . liber . . chap. . § for the time of the day wherein the lamb was to be slain , it is designed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●etween the two evenings of the day , of the first month . some of the jews , as kimchi , make these two evenings to be , the first declining of the sun , which began the evening or afternoon , and the setting of the sun which closeth it , answering the antient division of the day , into morning and evening ; so that it might be done by this rule , in any time of the afternoon , though it always followed the evening sacrifice , at the th hour , or of the clock . others , as aben-ezra , make the first evening to be the setting of the sun , the other the departure of all light . and the jews have a distinction of the day , wherein they call this space of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the two evenings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the two suns . so they express themselves in talmud . hieros . berach . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the space of time wherein the face of the east is red , is called day ; when it begins to wax pale , it is called between the suns ; ( the same with between the evenings ) and when it waxeth black , the upper firmament being like the lower , it is night . § the occasion of the institution of this ordinance , is so fully and plainly declared in exodus and deuteronomy , that we shall not need to enlarge upon it . in brief , god being about to accomplish his great work of delivering the people out of egypt , he thought meet to conjoyn together his greatest mercy towards them , and his greatest plague upon their enemies . to this end he gives command unto the destroying angel , to pass through the land , and to slay all the first-born therein , from his who sate upon the throne , unto the meanest person belonging unto the body of that nation . and although he might have preserved the israelites from this destruction by the least intimation of his will unto the instruments used therein , yet having respect unto the furtherance of their faith and obedience , as also designing their instruction in the way and means of their eternal salvation , he chose to do it by this ordinance of the passover . the form of this service is given us exod. . . it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pesach : and the reason of it is subjoyned ; for the lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pasach passed over the houses of israel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to pass on by leaping , making as it were a halt in any place , and then leaping over that which is next . whence he that goes halting is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pisseach ; one that as it were leaps on , from one leg unto the other . some of the antients call it phase ; cheth being only not pronounced . the greeks retain the name , but corrupt it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and are followed by the latines , who call it pascha . hence after the apostle had applied this feast and sacrifice unto the lord christ , cor. . . and christians began to celebrate the commemoration of the passion and suffering of christ , at the time of the year when that was observed , many both of the greeks and latins began to think , that the word was derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , patior , to suffer , as both augustin , and gregory nazianzen , serm. de pasch. do declare , who both of them refute that imagination . the general nature of it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacrifice , v. . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a feast , v. . a sacrifice from the slaying and offering of the lamb , which was done afterwards for the people by the levites ; and a feast from the joy and remission of labour wherewith the annexed solemnities were to be observed . the matter of it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saeh , v. . that is , a young lamb or kid ; a male without blemish , for either might be used in this service , v. . the manner of the service was , . in the preparation , the lamb or kid was to be taken into custody on the tenth day of the month , and kept therein four days , v. . which , as the jews say , was partly that they might discern perfectly whether it had any blemish or no ; partly that they might by the sight of the lamb be minded of their duty , and the mercy of their deliverance . indeed it was , that it might prefigure the imprisonment of the lamb of god , isa. . , . who took away the sins of the world . this preparation , the jews say , was temporary , and observed only at the first institution of the ordinance in egypt , and that partly lest in their haste they should not otherwise have been able to prepare their lambs . so also was the sprinkling of the bloud on the posts of the doors of their dwelling houses , v. . with hysop , which could not be afterwards observed , when by god's institution the whole congregation were to celebrate it in one place ; and it had respect unto their present deliverance from the destroying angel , v. , and . in like manner was their eating it , with their loins girt , their shooes on their feet , and their staves in their hands , v. . that they might be in a readiness for their immediate departure , which was not afterwards observed by our lord jesus christ , nor any of the church . for these signs ceased with the present occasions of them . . this lamb was to be provided for each houshold , v. , . which was the third distribution of that people , the first being into tribes , and the second into families , from the twelve patriarchs and their immediate sons , josh. . , , . but because their was an allowance to make their company proportionable unto their provision of a lamb , joyning or separating housholds , v. . they ate it afterwards in societies or fraternities ; as our saviour had twelve with him at the eating of it . and the jews require ten at least in society unto this celebration . whence the targum expresly on this place , exod. . . if the men of the house be fewer then the number of ten ; for this was a sacred number with them . they circumcise not , marry not , divorce not , unless ten be present . thence is their saying in pirke aboth , where ten sit and learn the law , the divine presence resteth on them , as psal. . . . the lamb being provided was to be killed , and it was directed that the whole assembly of the congregation of israel should kill it , v. . that is , every one for himself and family . but after the giving of the law , and the erection of a priesthood in the church , this work , as it was a sacrifice , was left unto the priests , chron. . , , , , . . the place where it was to be killed , was at first in their several houses , or where-ever the assembly of the people was ; but this afterwards was forbidden , and the sacrifice of the passover confined expresly to the place where the tabernacle and temple were to be , and not else-where , deut. . , . . the preparation of the whole lamb for eating , was by roasting it , v. , . and that was done with bread unleavened , and bitterness , or bitter herbs , v. . and it was all to be eaten that night . what remained until the morning was to be burned in the fire , as a thing dedicate , and not to be polluted . the jews have many traditions about the manner of eating and drinking at this supper , of the cups they drank and blessed , of the cakes they brake , of their washings , and the like , which as they have all of them been discussed by others at large , so i shall not labour about them , as being satisfied that they are most , if not all of them , inventions of the rabbins since the destruction of second temple , and many of them taken up from what they observed to be in use among christians , or were led into by such as from the profession of christianity apostatized unto them , which were no small multitude . unto this observation of the passover , was adjoyned the feast of vnleavened bread , § which was to begin the next day after the eating of the lamb , that is , on the day of the first month . for whereas the paschal lamb was to be eaten with unleavened bread on the fourteenth , it was a peculiar ceremony of that ordinance , and belonged not unto the ensuing feast , v. , . and in this feast , there are considerable : . the total exclusion of all leaven out of their houses . . the time of its continuance , which was seven dayes . . the double extraordinary sabbath wherewith it was begun and ended ; for on the first day , and last day of the seven , there was to be a solemn and holy convocation unto the lord , to be observed in a cessation from all labour , and in holy duties ; and here also it were lost labour to reckon up the cautions , rules and instructions which the jewish doctors give about the nature , kinds and sorts of leaven , of the search that was to be made for it , and the like , most of them being vain imaginations of superstitious minds ignorant of the truth of god. § this sacrifice of the passeover with its attendant feast of vnleavened bread , to be annually observed on the fourteenth day of the moneth abib , unto the end of the twenty second , was the second solemn ordinance of that people , as the people and church of god. and the jews observe , that no other positive ordinances , but only circumcision and the passeover had that sanction of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , excision , or extermination annexed unto them . concerning circumcision , the words are plain , gen. . . the uncircumcised man-child whose flesh of his foreskin shall not be circumcised , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that soul shall be cut off from his people , he hath broken my covenant . and with reference to the passeover , exod. . . whosoever eateth leavened bread from the first day untill the seventh day , that soul shall be cut off from israel . whereas they observe , as aben ezra upon this place , that it is annexed to above twenty negative precepts ; intimating that there is a greater provocation and sin in doing any thing in the worship of god against his commandment , then in omitting what he had commanded , though both of them be evil . the observation i acknowledge in general is true , but the application of it to the passeover is not so . for although we should suppose that the words of exod. . . do relate unto the passeover also , although they seem to respect only the seven dayes of the feast of unleavened bread , yet they do not require the observation of the passeover it self under that penalty ; but upon a supposition of the observation of the passeover , they were to eat the lamb with unleavened bread , which was a negative precept , namely , that they should have no leaven in their bread , and so was justly attended in its transgression with this cutting off . and this cutting off , the jews generally interpret when it is spoken indefinitely , without a prescription of the manner how it should be done , or by whom , to respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the hand of heaven , or the vindictive justice of god , which in due time will find out the transgressor . but we know that god long bare with them in the omission of this ordinance of the passeover its self . § what are the observations of the late jews in the imitation of their fore-fathers observance of this ordinance of god , the reader may see in buxtorfs synagoga judaica , and in part in the annotations of a●sworth ; and they need not here be repeated . this only i shall ob●erve , that all of them in their expositions of this institution , do make the application of its several parts unto other acts of god in dealing with them . such as indeed the text of moses plainly leads them to . and this perfectly overthrows their pretensions , as to their other ceremonies and sacrifices ; namely , that they were instituted for their own sakes , and not as signs of things to come ; the figurative nature of this their greatest ordinance being manifest , and acknowledged by themselves . § on occasion of this great solemn ordinance , there was given unto the people two additional institutions ; the first concerning the writing of the law on their foreheads and hands , the other of the dedication unto god of all that opened the matrix : the first of these , is prescribed , chap. . . and it shall be for a sign upon thine hand , and as a memorial between thine eyes , that the lords law may be in thy mouth : ver . . and it shall be for a token upon thine hand , and as frontlets between thine eyes . whereunto may be added d●ut . . , , , . and these words which i command thee this day , shall be in thine heart , and thou shalt teach them diligently unto thy children , and shalt talk of them when thou sittest in thine house , and when thou walkest by the way , and when thou lyest down , and when thou risest up ; and thou shalt bind them for a sign upon thine hand , and they shall be as frontlets between thine eyes , and thou shalt write them upon the posts of thine house , and on thy gates . in the observation of sundry things , supposed to relate unto these precepts , consisteth the principal part of the superstition of the present jews . for they have mixed the observation of this duty whatever be intended by it , with many foolish and noisome imaginations . it doth not indeed appear to me , that any more is intended by these expressions , a sign upon thy hand , and a memorial or frontlet between thine eyes , but a continual remembrance , and careful practice of the institution it self , and their calling to mind thereby the mercy and goodness of god in their deliverance ; which they were to celebrate when they came unto a settlement in their own land , by writing some passages of the law upon the doors and posts of their houses . but they are otherwise minded . that which is prescribed unto them is called v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sign , as it was to be on their hand ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a memorial , as between their eyes ; both which are very capable of our interpretation , but v. . they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also deut. . . from which word , which they know not what it signifies , they draw out all the mysteries of their present observances . the chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thephilin ; which word seems to be taken from the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer or prayers , and to be so called , from the prayers that they used in the consecration and wearing of those frontlets . but because they are rendered in the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philacteria , some would derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to conjoyn , keep , and bind , which hath some allusion at least to the sense of the greek word . and this origination and denotation of the word the learned fuller contends for : miscelan . l. . c. . the manner of their present observation hereof to this purpose is ; they write four sections of the law on parchment . and why four ? that they gather from the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , totaphoth , tot. saith rabbi solomon in pontus by the caspian sea somewhere signifies two , and poth signifies two in aegypt ; both which make four undoubtedly . or as they say in the talmud , tat in casphe signifies two , and pat in africa . so that four sections , must be written . scaliger supposeth the word to be aegyptian , which is not unlikely ; but that it should signifie an amulet , or a charm , as petitus supposeth , is not so probable . for that such amulets were in use among the heathen , with inscriptions either ridiculous or obscene , which god would not have his people to make use of , and therefore appoints them other things , and inscriptions in their stead , which is the only reason produced for that opinion , doth indeed overthrow it . for it is abundantly evident , that god in his laws , doth directly on all occasions command the contrary to what ever was in practice of this sort among the nations . so that maimonides well observes , that the reason of many of their institutions cannot be understood , without a due consideration of the superstition of the neighbouring nations . these four sections must be these that follow . the first is , deut. . , , , , , . hear o israel , the lord our god is one lord , and thou shalt love the lord thy god , with all thine heart , and with all thy soul , and with all thy mind , and these words which i command thee this day , shall be in thy heart ; and so onwards as before . the second is , exod. . , , , , , , , , , . and the lord spake unto moses saying , sanctifie unto me all the first born , whatsoever openeth the womb among the children of israel both of man and of beast , it is mine : and moses said unto the people , remember this day in which ye came out from egypt , out of the house of bondage ; for by strength of hand the lord brought ye out from this place : there shall no leavened bread be eaten , this day came ye out in the moneth abib : and it shall be when the lord shall bring thee into the land of the canaanites , and the hittites , and the amorites , and the hivites , and the jebusites , which he sware unto thy fathers to give thee ; a land flowing with milk and honey , that thou shalt keep this service in this moneth ; seven dayes shalt thou eat unleavened bread , and in the seveth day shall be a feast unto the lord , unleavened bread shall be eaten seven dayes , and there shall be no leavened bread with thee ; neither shall there be leaven seen with thee in all thy quarters ; and thou shalt shew thy son in that day saying , this is done because of that which the lord did unto me , when i came forth out of egypt ; and it shall be for a sign unto thee , upon thine hand , and for a memorial between thine eyes , that the lord laws may be in thy mouth ; for with a strong hand hath the lord brought thee out of egypt , thou shalt therefore keep this ordinance in its season , from year to year . the third is from the tenth verse of that chapter unto the end of the seventeenth : and it shall be , when the lord , shall bring thee into the land of the canaanites , as he sware unto thee unto thy fathers , and shall give it thee , thou shalt set apart unto the lord , all that openeth the matrix , and every firstling that cometh of a beast which thou hast , the male shall be the lords , and every firstling of an ass , thou shalt redeem with a lamb , and if thou wilt not redeem it , then thou shalt break his neck , and all the first born of man amongst thy children shalt thou redeem ; and it shall be when thy son asketh thee in time to come saying , what is this , that thou shalt say unto him , by strength of hand the lord brought us out from egypt , from the house of bondage . and it came to pass , when pharaoh would hardly let us go , that the lord slew all the first born in the land of egypt , both the first born of man , and the first born of beast , therefore i sacrifice to the lord all that openeth the matrix being males , but all the first born of my children i redeem ; and it shall be for a token upon thine hand , and as frontlets between thine eyes ; for by strength of hand the lord brought us forth from out of egypt . the last is deut. . from . to . and it shall come to pass , if you shall hearken diligently unto my commandments , which i command you this day , to love the lord your god and to serve him with all your heart , and with all your soul , that i will give you the rain of your land in his due season , the first rain and the latter rain , that thou mayest gather in thy corn , and thy wine , and thy oyle , and i will send grass in thy fields for thy cattel , that thou mayest eat and be full , take heed to your selves that your heart be not deceived , and ye turn aside and serve other gods , and worship them , and then the lords wrath be kindled against you , and he shut up the heaven that there be no rain , and that the land yield not her fruit , and lest ye perish quickly from the good land which the lord giveth you ; therefore shall you lay up these my words in your hearts , and in your soul , and bind them for a sign upon your hand , and that they may be as frontlets between your eyes , and you shall teach them your children speaking of them when thou sittest in thine house , and when thou walkest by the way , when thou lyest down , and when thou risest up , and thou shalt write them upon the door posts of thine house , and upon thy gates , that your dayes may be multiplyed , and the dayes of your children in the land which the lord swore unto your fathers to give them as the dayes of heaven upon the earth . § because in all these places there is mention made of these frontlets or memorials , therefore do they take them out for this use . and these are to be written on parchment made of the skin of a clean beast , on the side next the flesh , prepared with a pronuntiation of a form of words both in the killing of the beast , and in the delivery of the skin unto the dresser , and to the writer : when they are written , they are wrapt up in small rolls , and so worn upon their foreheads , and left arms , being so rolled and made up , that none of the writing might be seen . and great art is required in the making of these tephilin which few amongst them attain unto . hence fagius tells us a story , of a master amongst them in his dayes , who sold many thousands of these phylacteries unto his country-men , which had nothing in them but cards , which served their turns well enough . their masters also are curious in describing what part of the head they must be applyed unto , namely , the fore-part from ear to ear ; and the hand must be the left hand , whereby yet they will have the arm above the elbow to be understood ; and when they must be worn , namely by day , not by night , on the week dayes , not on the sabbath , and the like worthy speculations . the benefit also they receive hereby , is incredible , for by them are they defended from evil , as some by the sign of the cross , others by the first words of the gospel of john worn about them ; they are sanctified in the law , and in a word , the targum on the canticles , chap. . v. . tells us , that god chose them above all people , because they wore the phylacteries . so just cause had our lord jesus christ to reprove their hypocrisie , superstition and self-justification in the use , abuse , and boasting of these things , mat. . . all their works they do for to be seen of men , they make broad their phylacteries , and enlarge the borders of their garments . this about the borders of their garments , was an after institution , yet because of its answerableness unto this , we may add it in this place . to this purpose , god gives his command ; num. . , , . speak unto the children of israel , and bid them that they make them fringes , in the borders of their garments , throughout their generations , and that they put upon the fringe of the borders a ribband of bl●w , and it shall be unto you as a fringe , that ye may look upon it , and remember all the commandments of the lord , and do them , and that you seek not after your own heart , and your own eyes , after which ye use to go a whoring , that you may remember and do all my commandments , and be holy unto your god ; which law is repeated again , deut. . . thou shalt make thee fringes upon the four quarters of thy vestures wherewith thou coverest thy self . these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , locks , or fringes made of thread fastened unto the wings or skirts of their garments with a ribband 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a blew colour ( which how to make at present the jews confess they know not , but suppose it was made with the blood of a fish called chalazon mixt with vermilion ) had vertue and efficacy from the institution of god , who alone is able to bless and sanctifie things in themselves indifferent unto sacred use , to the keeping of their hearts in a due reverence unto himself , and their eyes from wandering after false worship and superstition ; which being now removed and taken away , the things themselves are among the present jews turned into the greatest superstition imaginable . their principal vanities about these things having been represented by others out of maimonides his treatise on that subject , need not here be repeated . the last appointment of god occasioned by the mercy solemnly remembred in the § passover , was the dedication of all the first-born males unto himself . the law of this dedication is recorded , exod. . , . and the manner of its performance is farther added , numb . , , , . every thing that openeth the matrix , in all flesh which they bring unto the lord , whether it be of men or beast , shall be thine ; nevertheless the first-born of man shalt thou surely redeem , and the first firstling of unclean beasts shalt thou redeem ; and those that are to be redeemed from a month old shalt thou redeem , according to thine estimation , for the mony of five shekels , after the shekel of the sanctuary , which is twenty gerahs . but the firstling of a cow , or the firstling of a sheep , or the firstling of a goat , thou shalt not redeem , they are holy , thou shalt sprinkle their bloud upon the altar , and shalt burn their fat for an offering made by fire , for a sweet savour unto the lord. the whole dedication of the first-born males is , distributed into three parts , . children , who were to be redeemed with five shekels , twenty gerahs to one shekel , that is about twelve shillings of our mony . . clean beasts , such as were appointed to be offered in sacrifice on other occasions , as the kine , the sheep and the goats . these were to be offered unto god , in a sacrifice of burnt-offering without redemption or commutation , after they had been kept a month with the dam. . vnclean beasts , whereof an instance is given in the ass , which were either to be redeemed with mony by an agreement with the priest , or to have their necks broke at the choice of the owner . and all of this to call to remembrance the mercy of god in sparing them , and theirs , when the first-born of man and beast , clean and unclean in egypt , were destroyed . for hence a peculiar right of especial preservation arose unto god towards all their first-born , and this also not without a prospect towards the redemption of the church of the first-born by jesus christ. heb. . . and this gave a period to the first dispensation of god towards the church in the § posterity of abraham , for the space of years . with the provision and furniture of these ordinances of worship , they left egypt , and passing through the red-sea , came into the wilderness of sinai , where they received the law , and were made perfect in the beauty of typical holiness and worship . unto these ordinances succeeded the solemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or giving of the law on § mount sinai , with the precepts and sanctions thereof , mentioned in several places by our apostle , as chap. . . for if the word spoken by angels was stedfast , and every transgression and disobedience received a just recompence of reward . chap. o . . he that despised moses law died without mercy under two or three witnesses . chap. . , , , . for ye are not come unto the mount that might be touched , and that burned with fire ; nor unto blackness and darkness , and tempest , and the sound of a trumpet , and the voice of words , which they that heard intreated that the word should not be spoken to them any more ; for they could not endure that which was commanded ; and if so much as a beast touched the mountain , it shall be stoned or thrust through with a dart . and so terrible was the sight , that moses said , i exceedingly fear and quake . ver . . they escaped not who refused him that spake on earth . and in other places . three things must be explained in reference unto this great and solemn foundation § of that judaical church state , which our apostle treateth about in this whole epistle . first , the preparations for it . secondly , the manner of the giving of it . thirdly , the law it self . for the preparations for it , they are either more remote , or immediately preceding it . the former were those temporary , occasional , instructive ordinances which god gave them at their entrance into the wilderness , before they came to receive the law on sinai . the first mentioned of this nature is exod. . , , , . and when they came to marah , they could not drink of the waters of marah , for they were bitter ; therefore the name of it was called marah . and the people murmured against moses , saying , what shall we drink ? and he cried unto the lord , and the lord shewed him a tree , which when he had cast into the waters , the waters were made sweet . there he made a statute and an ordinance , and there he proved them , and said , if thou wilt diligently hearken to the voice of the lord thy god , and wilt do that which is right in his sight , and wilt give ear to his commandments , and keep all his statutes , i will put none of those diseases upon thee , which i have brought upon the egyptians , for i am the lord that healeth thee . the whole course of god's proceeding with his people , whereof we have here the first pledge in the wilderness , was by a constant series of temporal providential streights , sinful murmurings , and typical mercies . the waters being bitter , that they could not drink of them , god shewed to moses a tree ; that is , say some of the jewish doctors , he shewed him the virtue of a tree to cure and make wholesome bitter waters . and they say it was a tree , whose flowers and fruit were bitter ; for no other reason , but because elisha afterwards cured salt waters by casting into them a cruise of salt . the targum of jonathan , and that of jerusalem say , god shewed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bitter tree ardiphne , which is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , daphne , the lawrel . and on this tree the author of that fabulous paraphrase would have the glorious name of god to be written , according to the incantations in use amongst them in his days ; but that which is designed in the whole , is , that god preparing them for the bitter consuming law that was to be given them , and discovering unto them their disability to drink of the waters of it for their refreshment , gave them an intimation of the cure of that curse and bitterness by him , who bare our sins in his body upon the tree , pet. . . who is the end of the law for righteousness unto them that do believe . § their second preparation for the receiving of the law , was the giving of manna unto them from heaven . being come into the wilderness of sin , between elim and sinai , called so from a city in egypt that it extended unto , in the midst of the second month after their departure from egypt , the stores they brought with them from thence being spent and exhausted , the whole congregation murmured for food . as still their wants and murmurings lay at the bottom , and were the occasion of those reliefs , whereby the spiritual mercies of the church by christ were typed out . in this condition god sends them manna , exod. . , . in the morning the dew lay round about the host . and when the dew that lay was gone up , behold , upon the face of the wilderness there lay a small round thing , as small as the hoar frost of the ground . and when the children of israel saw it , they said one to another , it is manna ; for they wist not what it was . and moses said unto them , this is the bread which the lord hath given you to eat , ver . . and the house of israel called the name thereof manna , and it was like coriander seed , white , and the taste of it like wafers made with hony . when the children of israel saw it , they said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man hu : and ver . . the children of israel called the name of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man. the reason of this name is very uncertain . the calling of it manna in the new testament , gives countenance to the derivation of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manah , to prepare and distribute . for what some have thought , that it should be an abbreviation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a guist , and spoken by them in their precipitate haste , is destitute of all probability . if it be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manah , it signifies a prepared meat , or portion . so upon the sight of it , they said one to another , here is a portion prepared . but the truth is , the following words , wherein there is a reason given why they said upon the sight of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man hu , inclines strongly to another signification , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they knew not , ma hu , what it was . they said one to another , man hu , because they knew not ma hu , that is , what it was . so that man hu is as much as , what is it ? and so the words are rendred by the lxx , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what is this ? and by the vulgar latine , quid est hoc ? but this difficulty remains , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man , is not in the hebrew tongue an interrogative of the thing , no nor yet of the person , nor doth signifie what . aben-ezra says it is an arabick word . chiskuni , an egyptian ; and it is evidently an interrogative of the person in the chaldee , and sometimes of the thing , as judg. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is thy name ? yea , it seems to be used towards this sense in the hebrew , psalm , . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where though most take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man , to be the imperative in pihel from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manah , which no where else occurs , yet the lxx took it to be an interrogation from the chaldee , rendring the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who shall find out ? being therefore the language of the common people in their admiration of a thing new unto them that is expressed , it is no wonder that they made use of a word that had obtained amongst them from some of the nations with whom they had been conversant , differing little in sound from that of their own of the same signification , and afterwards admitted into common use amongst them . from this occasional interrogation , did the food provided for them take its name of man , called in the new testament manna ; such occasional imposition of names to persons and things being at all times frequent and usual : as in the chapter fore-going the place was called marah , from the bitterness of the water , that they cried out of , upon their first tasting it . and in the next massah and meribah , from their temptations and provocations . that which alone we have to observe concerning this dispensation of god towards them , is , that they had this eminent renewed pledge of the bread of life , the food of their souls , the lord christ , given unto them , before they were entrusted with the law , which by making their only glory , and betaking themselves unto , without the healing tree and heavenly manna , is become their snare and ruine . see joh. . , , , , . rev. . . a third signal preparation for the law on the like occasion , and to the same purpose § with the former , is repeated , exod. , , , , , , , . and all the congregation of the children of israel journeyed from the wilderness of sin , after their journeys , according to the commandment of the lord , and pitched in rephidim ; and there was no water for the people to drink . wherefore the people did chide with moses , and said , give us water that we may drink . and moses said unto them , why chide ye with me ? wherefore do ye tempt the lord ? and the people thirsted there for water ; and the people murmured against moses , and said , wherefore is this that thou hast brought us up out of egypt to kill us with thirst ? and moses cried unto the lord , saying , what shall i do unto this people ? they be almost ready to stone me . and the lord said unto moses , go on before the people , and take with thee of the elders of israel , and thy rod wherewith thou smotest the river take in thine hand , and go , behold i will stand before thee there upon the rock in horeb ; and thou shalt smite the rock , and there shall come water out of it that they may drink . and moses did so in the sight of the elders of israel . and he called the name of the place massah and meribah , because of the chiding of the children of israel , and because they tempted the lord , saying , is the lord amongst us or not ? marching up farther into the wilderness , and coming to rephidim , their fourth station from the red-sea , meeting with no waters to their satisfaction , they fell into an high murmuring against the lord , and mutiny against moses their leader . and this iniquity , the jewish doctors suppose , aggravated , because they were in no absolute necessity of water , the dew which fell from the manna running in some streams . hereon god leads moses to the rock of horeb , where himself appeared in the cloud , which he had prepared for the place of giving the law , commanding him to take his rod in his hand to smite the rock , whereon waters flowed out for the relief of this sinful murmuring people . and the holy ghost hath put sundry remarks upon this dispensation of god towards them . first , upon the sin of the people , whence he gave a double name to the place where they sinned , for a memorial to all generations ; he called it massah and meribah ; which words our apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . temptation , and provoking contention . and it is often mentioned again both on the part of the people , either to reproach and burthen them with their sin , as deut. . . and at massah ye provoked the lord to wrath ; or to warn them of the like miscarriage , chap. . . you shall not tempt the lord your god , as you tempted him in massah ; as also psal. . . and on the part of moses , as to the signal trial that god had there of his faith and obedience , in that great difficulty which he conflicted withall ; as also of those of the tribe of levi , who in a preparation unto their ensuing dedication unto god , clave unto him in his straits . deut. . . and of levi he said , let thy thummim and thy vrim be with thy holy one , whom thou didst prove at massah , and with whom thou didst strive at the waters of meribah . the mercy likewise that ensued in giving them water from the rock , is most frequently celebrated , deut. . . psal. . , . psal. . . neh. . . now all this was done , to bring them to attend and enquire diligently into the kernel , the pearl of this mercy , whose outward shell was so undeservedly free , and so deservedly pretious . for in this rock of horeb lay hid a spiritual rock , as our apostle tells us , cor. . . even christ the son of god , who being smitten with the rod of moses , or the stroke and curse of the law , administred by him , gave out waters of life freely unto all that thirst and come unto him . thus did god prepare this people for the receiving of the law , by a triple intimation § of him , who is the redeemer from the law , and by whom alone the law that was to be given , could be made useful and profitable unto them . and all these intimations were still given them on their great and signal provocations , to declare , that neither did their goodness deserve them , nor could their sins hinder the progress of the counsel of god's will , and the work of his grace . hereby also did god revive unto them the grace of the promise , which being given , as our apostle observes , four hundred and thirty years before the giving of the law , could not be disanull'd or impeach'd thereby . and these i call the remote preparations of the people for the receiving of the law , consisting in three revelations of the grace of god in christ , happening and granted unto them , in the three moneths space , which they spent between the red sea and their coming unto the wilderness of sinai , or to the mountain where they received the law. § the immediate preparations for giving of the law are all of them expressed , exod. . and these we shall briefly pass through , the most of them being insisted on , or referred unto by our apostle in the places before mentioned . first , the time of the peoples coming unto the place where they were to receive the law is related , v. . it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , novilunio tertio , in the third moneh after their coming up out of egypt : that is , on the first day of the moneth , the moneth sivan , on the day of the new moon . and therefore it is added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the same day ; on which aben ezra observes , moses went up first into the mountain to receive the commands of god , and returning on that day to the people , he went up again on the third day , that is the third day of the moneth to give in their answer unto the lord , v. . . and this fell out , if not on the day , yet about the time of pentecost whereon afterwards the holy ghost descended on the apostles enabling them to preach the gospel , and therein our deliverance from the curse of the law given at that time . § for the special time of the day when god began to give out the appearances of his glory , it is said , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whilest it was yet morning . and jarchi observes that all moses's ascents into the mountain were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , early in the morning , which he proves from chap. . . and moses rose up early in the morning , and went up unto mount sinai . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boker properly signifies the first appearance of the morning , the light that must be enquired and sought after before the rising of the sun. so david psalm . . compares the earnest expectation of his soul for mercy , unto the diligent watching of men for the morning , that is , the first appearance of light . and this was the season wherein our blessed saviour rose from the grave , and from under the curse of the law , bringing with him the tidings of peace with god , and deliverance . he rose between the first dawning of light , and the rising of the sun , matth. . . mark . . unto that latitude of time doth the scripture assign it , and the first evidence of it . for whereas john sayes , that mary magdalen came to the sepulchre very early whilest it was yet dark , chap. . . matthew , when it began to dawn towards day , chap. . . mark very early in the morning at the rising of the sun , chap. . . who compriseth the utmost abode of the women at the sepulchre , luke expresses it indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , profundo mane , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first appearance , and dawning of light , at which time the preparation for the promulgation of the law began . § the place they came unto , is called the wilderness of sinai , v. . and so was the mountain also it self whereon the glorious majesty of god appeared , v. . it was also called horeb , exod. . he came to the mountain of god even to horeb , where they were to serve god , v. . and it was on this account afterwards called horeb the mount of god , kings . . and the whole wilderness was termed the wilderness of horeb , deut. . it is therefore generally supposed , that they were several names of the same places ; the mountain and wilderness wherein it was , being both called sinai and horeb. and they were both occasional names , taken from the nature of the place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinai from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seneh , a bush , such as the angel appeared unto moses in exod. . . such whereof a multitude were in that place . and horeb from its drought and barrenness which is the signification of the word . but the opinion of moses gerundensis is far more probable , that horeb was the name of the wilderness , and sinai of the mountain . that sinai was the name of the hill is expresly affirmed , chap. . , . and mount sinai was altogether on a smoak , because the lord descended upon it in fire ; and the lord came down upon mount sinai on the top of the mount. so psalm . . and whereas mention is made of the wilderness of sinai , it is no more but the wilderness wherein mount sinai was . and for those places before referred to , where horeb seems to be called the mount of god , the words in them all , will bear to be read , to the mount of god in horeb ; strabo calls this very mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lib. . and justin of moses , montem sinan occupat : the people therefore aboad in horeb , at the foot of the mountain , or about it , and the law was promulgated on the top of sinai in the most desart solitude of that wilderness . and in this place hath the superstition of some christians in latter ages built a monastery for the celebration of their devotion by an order of monks , whose archimandrite was not many years since in england . but as the place materially considered , is as evident an object of gods displeasure against the lower part of the creation , upon the account of sin , as almost any place in the world , a wast and howling wilderness , a place left to solitude and barrenness , so in its allusion or relation to the worship of god , it is cast by our apostle under bondage , and placed in an opposition to the worship and church state of the gospel , gal. . , . being come unto this place , it is said , moses went up unto the mount unto god. it § doth not appear that he had any new immediate express command so to do : probably he both came to that place , and so soon as he came thither , went up into the mountain , in obedience to the command , and faith in the promise of god which he received upon his first call , exod. . . wherein it was given him for a token and pledge of their deliverance , that thereon they should worship god , or receive the law in that mountain ; which is also the judgement of aben ezra upon the place . and it is not unlikely , but that god at that time fixed the cloud which went before them , as the token of his presence , on the top of sinai , as a new direction unto moses for his going up thither . being ascended , god calls unto him , ( the word of the lord saith jonathan ) and § teacheth him to prepare the people for the receiving of the law , v. , . two things he proposeth to their consideration ; first the benefits that they had already been made partakers of hinted out unto them by the mighty and wonderful works of his power . and secondly , new priviledges to be granted unto them . in the first , he minds them that he had born them on eagles wings . this jarchi interprets of their sudden gathering out of all the coasts of goshen unto ramesis to go away together the same night , chap. . . but although it may be allowed , that they had in that wonderfull collection of themselves , some especial assistance of providence , besides the preparation which they had been making for sundry dayes before , yet this expression , evidently extends it self unto the whole dispensation of god towards them , from the first of their deliverance unto that day . generally they all of them explain this allegorical expression from the manner how the eagles , as they say , carry their young , which is on their backs or wings because they fear nothing above them , as soaring over all , whereas other fowls carry their young between their feet , as fearing other birds of prey above them : but there is no need to wring the expression , to force out of it such uncertain niceties . there is no more intended , but that god carried them speedily and safely as an eagle is born by its wings in her course . to this remembrance of former mercies , god adds secondly , a treble promise : first , that they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . segullah , a word that hath none to declare it by . we render it here , and elsewhere , a peculiar treasure , eccles. . . it is rendered by our apostle , titus . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a peculiar people : and by another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pet. . . which we translate in like manner . secondly , that they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a kingdom of priests , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of princes , saith jarchi , as david's sons who were princes , are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and it is not denyed ; but that the word is sometimes so used . but whereas here it intendeth the special separation and dedication of the people unto god after the manner of priests , thence the allusion is taken , the dignity of princes being included in that of a kingdom . and this peter renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a kingly priesthood . and in the translation of this priviledge over unto believers under the gospel , it is said , that by christ they are made kings and priests unto god , rev. . . it is added , that they should be an holy nation , as expresly , pet. . . that which god on the other hand requires of them , is , that they keep his covenant , § v. . now this covenant of god with them , had a double expression . first , in the giving of it unto abraham , and its confirmation by the sign of circumcision . but this is not that which is here especially intended : for it was the administration of the covenant wherein the whole people became the peculiar treasure and inheritance of god upon a new account which is respected . now this covenant was not yet made , nor was it ratified untill the dedication of the altar in the sprinkling of it with the blood of the covenant , as aben ezra well observes , and our apostle manifests at large , chap. . , , . wherefore the people taking upon themselves the performance of it , and all the statutes and laws thereof , of which yet they knew not what they were , did give up themselves unto the soveraignty and wisdom of god , which is the indispensible duty of all that will enter into covenant with him . § for the farther preparation of the people , god appoints that they should be sanctified and wash their cloaths , v. . which was done accordingly , v. . the first contained their moral , the latter their ceremonial significative preparation for converse with god. the former consisted in the due disposal of their minds unto that godly fear , and holy reverence that becomes poor worms of the earth , unto whom that glorious god makes such approaches as he did unto them . the latter denoted that purity and holiness which was required in their inward man. from this latter temporary , occasional institution , such as they had many granted to them whilest they were in the wilderness before the giving of the law , the rabbins have framed a baptism for those that enter into their synagogue ; a fancy too greedily embraced by some christian writers , who would have the holy ordinance of the churches baptism , to be derived from thence . but this washing of their cloaths , not of their bodies , was temporary , never repeated , neither is there any thing of any such baptism or washing required in any proselytes either men or women where the laws of their admission are strictly set down . nor are there the l●ast footsteps of any such usage amongst the jews , untill after the dayes of john baptist , in imitation of whom it was first taken up by some anti-mishnical rabbins . § the next thing which moses did by the command of god after he returned from the mount , was to set bounds unto it , and the people , that none of them might press to go up , untill the trumpet had done its long and last sounding , a sign of the departure of the presence of god , v. , . and thou shalt set bounds unto the people , round about , saying , take heed to your selves , that you go not up into the mount , or touch the border of it : whosoever toucheth the mount shall be surely put to death : there shall not an hand touch it , but he shall surely be stoned , or shot through , whether it be beast or man it shall not live , when the trumpet soundeth long , they shall come up to the mount. the law , the sanction ; and the duration of the obedience required , are here represented . the law expresseth an evil prohibited both in it self , and in the end of it . the evil it self was , going up into , or so much as touching by any means the mountain , or the border of it . the end wherefore this was prohibited was , that they might not gaze , v. . charge the people lest they break through unto the lord to gaze . the sanction is death , enjoyned from the hand of men in these verses , and threatned from the hand of heaven , v. , . the continuance of the observance was untill the trumpet sounded long , or had done sounding , the sign of the departure of gods special presence which made the place holy only during its continuance . § for the law , it is said expresly , that the mount was not to be touched : it might not be touched by man or beast . yet our apostle treating concerning it , calls it the mount that might be touched , heb. . . for although de jure whilst that temporary command continued in force , it might not be touched , which seemed to render it glorious ; yet saith the apostle , it was but a carnal thing , that might de facta be touched by man or beast , had they not been severely prohibited ; and so is no way to be compared with that heavenly mount sion which we are called unto in the worship of god under the gospel . § the contexture of the words in our translation seems to have some difficulty ; whosoever toucheth the mount , v. , . there shall not an hand touch it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should seem that by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mount it self is intended , and that the law is reinforced in a particular caution , that so much as an hand should not touch the mount. but it is far more probable that by , it , touch it , the person , man or beast that touched the mountain is intended . and the words declare the manner how the offender should be destroyed ; being made anathema devoted , accursed by his presumptuous sin , no man was to touch him , or to lay hand on him , to deliver him , lest he also contracted of his guilt . and this sense the ensuing words with the series of them evinceth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , no hand shall touch it , either to save it , or to punish it , but stoning it shall be stoned , or thrusting through it shall be thrust through ; whether man or beast , it shall not live . let none think by laying hand on it to deliver it : whence aquila renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shall be slain or destroyed cum impetu , & horrore , with force and terror , all being to cast stones at him , or to shoot him through with arrows , or thrust him through with darts . so aben ezra , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the meaning is , men shall not gather about him to take him , but those that see him , shall stone him from the place of their station . and if he be afar off they shall shoot him through with arrows . touching the mountain , or the border , limit , or bound set unto it by gods appointment , § was the sin forbidden . and the end of it as was said , was that they should not break through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to see , to gaze say we , properly ; to look with curiosity on the appearances of gods glory , for which cause he smote the men of bethshemesh upon their looking into the ark , sam. . god intending by this prohibition , to beget in the people an awe and reverence of his holy majesty as the great law-giver , and by the terror thereof to bring them and their posterity into that bondage frame of spirit , that servile awe that was to abide upon them , untill such time as he came , who was to give liberty and boldness to his church , by dispencing unto believers the spirit of adoption , enabling them to cry abba father ; and to enter with boldness into the holy place , even to the throne of grace . in case the punishment appointed were neglected by the people , god threatens to § see the execution of it himself , v. . lest they break through unto the lord to gaze , and many of them perish . v. . and let not the priests and the people break through to come up unto the lord , lest he break forth upon them . for to make them watchfull in their duty , he lets them know , that their miscarriage in this matter , devolving the punishment of the transgressor by their neglect upon him , should be imputed by him unto the whole people , so that he would in such a cause break forth upon them with his judgements , and many of them should be consumed to the terrour and warning of the remnant . the continuance of this prescription , was from the day before the appearance of the glory of god on the mount , untill by the long sounding of the trumpet they perceived the presence of god had left the place , v. . when the trumpet soundeth long , they shall come up to the mount , that is , they had liberty so to do . things thus prepared , the people were brought forth unto their station to attend § unto the law , v. . and moses brought forth the people out of the camp , for to meet with god , and they stood at the nether part of the mount. this station of the people in mount sinai , is amongst the jews , the most celebrious thing that ever befell them . and many disputes they have about their order therein , some few things we may observe from it . moses brought forth the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in occursum ipsius dei , to meet with god himself : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to meet , with or before the word of god , saith onkelos , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith ben vzziel , the glorious presence of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the essential word of god , the brightness of his glory , the son of god , the head and law-giver of the church in all ages . and they stood at the nether part of the mount , v. . it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , § and israel encamped there before the mount , in the singular number , that is , in such order , saith jarchi , that they were all as one man. and saith he , they were on the east side of the mountain , where also they kept their station at the giving of the law : for so he would have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to denote , though he give no instance to confirm his opinion . but aben ezra expresly rejects this fancy , and that by a notable instance , where it is said , the people pitched their tents before ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the tabernacle of the congregation round about . so that although they were round about the tabernacle , they are said to be before it , because of the special regard which they had unto it . and at this station in the wilderness , command was given to set bounds to the mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about , v. . which there had been no need of , had not the people been gathered round about the mountain . now they generally agree , that this was the order wherein they stood . first stood § the priests , mentioned expresly , v. . and said there to draw near unto the lord ; that is , nearer then the rest of the people , though they also are expresly forbidden to come so nigh as to touch the mount , v. . these priests were as yet the first born , before a commutation was made , and the tribe of levi accepted in their room . next to the priests stood the princes or heads of the tribes , attended with the elders and officers of the people . the body of the people , or the men of israel as they speak , stood next to them ; and behind them , the women and children . the remotest of all in this order being as they suppose the proselytes that adhered unto them . thus aben ezra expresly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , first , were the first born who drew nigh to god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and after them were the heads of the tribes , that is the princes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after them the elders . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; after them the officers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after them all the men of israel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after th●m the children , that is , males : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after them the women , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after them the proselytes or strangers . § all things being thus disposed , in the morning of the third day the appearance● of gods glorious presence began to be manifested , ver . . and it came to pass , on the third day in the morning , that there were thunders , and lightnings , and a thick cloud upon the mount , and the voice of the trumpet exceeding loud , so that all the people that was in the camp trembled , v. . and mount sinai was altogether on a smoak , because the lord descended upon it in fire , and the smoak thereof ascended as the smoak of a furnace , and the whole mount quaked greatly . that all these things were the effects of the ministry of angels preparing the place of gods glorious presence , and attending upon him in their work , the scripture elsewhere testifies , and we have before manifested , so that there is no need here farther to insist upon it . § upon this preparation for the descent of the glory of god , upon the sight of his harbingers and evidence of his coming , moses brought forth the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to meet with god. he brought them out of the camp which was at some farther distance , unto the bounds that by gods prescription he had set unto mount sinai . and rashi on the place observes not unfitly , that this going of the people to meet with god , argues that the glory of god came also to meet with them , as the bride-groom goeth out to meet the bride ; for it was a marriage covenant that god then took the people into , whence it is said , that god came from sinai , namely to meet the people . § the utmost of the approach of the people was to the nether part of the mount. the targum of jerusalem hath a foolish imagination from this expression , which they have also in the talmud ; namely , that mount sinai was pluckt up by the roots , and lifted up into the air , that the people stood under it , which jarchi calls a midrash , that is , though not in the signification of the word , yet in the usual application of it , an allegorical fable . in this posture the people trembled , and were not able to keep their station , but removed from their place , chap. . . and the whole mount quaked greatly , ver . . so terrible was the appearance of the majesty of god in giving out his fiery law. in this general consternation of all , it is added , that moses himself spake , v. . and god answered him by a voice . what he spake is not declared ; nor was there any occasion for his speaking , nor can any account be given why he should speak to god , when god was solemnly preparing to speak to him and the people ; nor is it said , that he spake to god , but only , that he spake . and it is signally added , that god answered him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in , or by a voice . for my part , i doubt not but that in this general consternation that befell all the people , moses himself being surprized with fear , spake the words recorded by our apostle , chap. . . i exceedingly fear and quake ; which condition he was relieved from by the comforting voice of god , and so confirmed unto the remainder of his ministry . these brief remarks being given upon the preparation for , and the manner of the giving of the law , we shall summarily consider the general nature of the law , and its sanction , in our next exercitation . exercitatio xx. what meant by the law among the jews . the common distribution of it into moral , ceremonial and judaical , by them rejected . the ground of that distribution . precepts collected by the jews . reasons of that number ▪ of these , affirmative . negative . twelve houses of each sort . first house of affirmatives , concerning god , and his worship , in twenty precepts . the second , concerning the temple and priesthood , in number . the third , concerning sacrifices , in precepts . the fourth of cleanness and vncleanness , . the fifth , of alms and tithes , in precepts . the sixth , about things to be eaten , in seven commands . the seventh , concerning the passover , and festivals , . the eighth , of rule and judgment , in precepts . the ninth , of doctrine and truth , whose commands are . the tenth , concerning women and matrimony , in precepts . the eleventh , of criminal judgments and punishments , in eight precepts . the twelfth , of civil judgments , in precepts . censure of this collection . negative precepts , in families . . of false worship , in prohibitions , &c. the law it self , and its sanctions , are the next thing that our apostle makes § mention of in the oeconomy of the judaical church . by this law , he especially understands the law given on mount sinai , or partly there , partly from the tabernacle , the type of christ , after it was erected . the jews by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or law , generally understand the whole five books of moses , as they are also called in the new testament , and all precepts that they can gather out of them any where , they refer to the law , wherein they are not to be contended withall . this whole law is generally distributed into three parts : first , the moral ; secondly , § the ceremonial ; thirdly , the judicial part of it . and indeed there is no precept but may conveniently be referred unto one or other of these heads , as they are usually explained . that which is commonly called the moral law , the scripture terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exod. . . the words of the covenant , the ten words ; from whence is the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the law of ten words , or precepts : all which in their substance are moral , and universally obligatory to all the sons of men . that part of the law which the scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgments , exod. . . determining of rights between man and man , and of punishments upon transgressions , with especial reference unto the interest of the people in the land of canaan , is by us usually termed the judicial law. and the institutions of ceremonial worship are most commonly expressed by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole system whereof is termed the law ceremonial . the jews either acknowledge not , or insist not much on this distinction , which § is evidently founded in the things themselves , but casting all these parts of the law together , contend , that there is amongst them precepts . for the numeral letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote of them ; and the other two , which , as they say , are the two first of the decalogue , were delivered by god himself to the people , and so come not within the compass of the word torah in that place , whence they take this important consideration , namely , deut. . . moses commanded us a law , that is , of precepts ; two being given by god himself , compleats the number of . there is none who sees not the vanity and folly of these things , which yet is a part of their oral law , whereunto , as hath been shewed , they ascribe more oftentimes , then to the written word it self . of these precepts , they say are affirmative precepts ; because there are , as § they affirm , which i leave to our anatomists to judge of , so many distinct members or bones in the body of a man. and negative precepts , because there are so many days in the year ; man being bound to keep the law with his whole body all the year long ; both which numbers make up . and lest this observation should not seem sufficiently strengthned by these arguments , they add that which they suppose conclusive , namely , that in the decalogue there are letters , if you will but set aside the last two words , which in common civility cannot be well denied unto them . § these precepts , they divide or distinguish into twelve families , according to the number of the tribes of israel ; that is , either general part into twelve . first , the affirmative , and secondly , the negative . and although their distribution be not satisfactory for many reasons , and hath been also represented by others , yet for the advantage of the reader , i shall here give a summary account of them . § the first family which hath relation to god in his worship consists of twenty precepts , which i shall briefly enumerate as those following , without any examination of their stating of them , and due fixing to their several stations . . faith , and acknowledgment of god's divine essence and existence . exod. . . . faith of the vnity of god , deut. . . chap. . . . love of god , deut. . . chap. . . . fear of god , deut. . . . acknowledgment of god's righteousness in afflictions , deut. . . . prayer unto god , exod. . . deut. . . . adherence unto god , deut. . . . to swear by the name of god , exod. . . deut. . . . to walk in the ways of god , deut. . . . to sanctifie the name of god , levit. . . . twice a day to repeat that sanction , hear , o israel , deut. . . chap. . . . that we learn and teach the law , deut. . . chap. . . to wear philacteries or tephilin on the head , deut. . . . to wear them on the arm , in the same place . . to make fringes , numb . . , , . . to put writings of the scripture on the posts of our doors , deut. . . . that the people be called together to hear the law , at the end of the feast of tabernacles , duet . . . . that every one write him a copy of the law , deut. . . . that the king moreover write out another for himself as king , deut. . . . that at our eating of meat we give thanks , or bless god , deut. . . this is the first family , which though it sometimes fail in educing its precepts from the word , yet good use may be made of the observation , in reducing these things to one certain head . § the second family , of the first general head of affirmative precepts , contain those which concern the sanctuary and priesthood , being nineteen in number . . that a sanctuary , tabernacle , or temple should be built , exod. . . . that being built , it should be reverenced , levit. . . . that the priests and levites always keep the temple , and no others , numb . . . . that the work or ministry of the temple be performed by the levites , numb . . . . that the priests wash their hands and feet before their ministry , exod. . . . that the priests attend the lamps of the sanctuary , exod. . . . that the priests bless the people , numb . . ● . . that every day the shew-bread be renewed . . that incense be offered twice a day on the golden altar , exod. . , . . that the fire on the altar be kept always burning , levit. . , . . that the ashes be removed from the altar every day , levit. . . . that the vnclean be separated from the camp and temple , numb . . . deut. . . . that aaron and his posterity have the principal place and honour in sacred things , levit. . . . that the priests wear the garments appointed to their special ministry , exod. . . . that the ark be carried on the shoulders of the levites , numb . . . . that the annointing oyl be made to annoint king and priest , exod. . , , . . that the families of the priests minister in the sanctuary by turns , but that all be present at the great anniversary feasts , deut. . . . that the priests mourn and be defiled for their near relations , levit. . . . that the high-priest marry a virgin , levit. . . this is the second family , liable to the same mistakes in many things with the former , but yet containing a collection of things suitable to each other , and belonging for the most part to the same general head. § the third family relates to sacrifices , containing fifty seven precepts . as , . that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tamid , or continual sacrifice , be offered every day , exod. . . num● . . , . . that the high-priest offer his mincha or corban every day , levit. . . . that every sabbath day two lambs of an year old , be offered as a sacrifice morning and evening , numb . . . . that the sacrifice of the new moon be observed , numb . . . that during the feast of the passover , the especial sacrifices appointed be added to the continual sacrifice , levit. , . numb . . . . that at the feast of pentecost , the offering of new corn be observed , numb . . . . that it be accompanied with alms. . likewise that on the day of expiation , numb . . . . and that on the feast of tabernacles for seven days , levit. . . . that on the eighth , or last day of the feast , numb . . , . . that on the second day of the feast of the passover an homer of meal be offered with a lamb , levit. . . that on the feast of pentecost , two new loaves be offered , with its especial sacrifice , levit. . . . that all things be done aright on the feast of expiation , levit. . ( these general things are evidently put in to fill up the number of precepts that they had fixed on , there being no special precept in them . ) . that three times in the year an holy feast be kept unto the lord , exod. . . . that on these feasts , all the males appear before the lord , duet . . . . that they should rejoyce in all their feasts , deut. . . . that the paschal lamb be slain , exod. . . . that his flesh be eaten roasted , exod. . . . that on the second month on the fourteenth day , another passover be kept . . that the lamb be then eaten with unleavened bread , and sour herbs , numb . . , . . that the sounding of trumpets be used with the sacrifice , in the day of the afflicting their souls , numb . . , . . that the creatures to be sacrificed should be eight days old and upwards , levit. . . . that every creature to be sacrificed , be perfect , levit. . . . that salt be used in all sacrifices , levit. . . . that whole burnt offerings be ordered according to the law , levit. . . . that so also be the sin-offering , levit. . . . and likewise the trespass-offering , levit. . . . and the peace-offering , levit. . . . and the meat-offering , levit. . . . that if the whole congregation offend , a sacrifice be offered for it , levit. . . . if a private man sin by ignorance , he must offer his sin-offering , levit. . . . that a sacrifice be offered for an uncertain crime , levit. . , . . that a sacrifice be offered for sin certain and known , levit. . . chap. . . . that every one's sacrifice be according to his substance or wealth , levit. . . . that whosoever sinned , together with his sacrifice he make confession of his sin , numb . . , . . that involuntary pollution be cleansed by sacrifice , levit. . . . that women do so likewise in the case mentioned , levit. . . . that the leper , being cleansed , do offer sacrifice , levit. . . . that a woman , after child-birth offer sacrifice , levit. . , , . . that the tenth of every clean beast be separated unto the lord , levit. . . . that every first-born male be sanctified and offered unto the lord , exod. . deut. . . . that every first-born of man be redeemed with a certain price , numb . . . . that the first-born of an ass be redeemed with a lamb , exod. . . . that if it be not redeemed , its neck be broken , exod. . . . that any sacred beast , that is firstling or tenth , wherein is a blemish , be redeemed , deut. . . . that which is changed , and that which it is changed for , are to be both the lord 's , levit. . . . that all offerings , both necessary on legal prescription , and free-will-offerings , be brought unto jerusalem on the next feast , deut. . , . . that all sacrifices be offered at the sanctuary , deut. . . . that sacrifices vowed out of the holy land , be offered at jerusalem , deut. . . . that aaron and his sons eat the remainder of the meat-offerings , levit. . . . that the males of the house of the priests , eat the flesh of the sin and trespass-offering , exod. . . . that holy flesh which hath touched any unclean thing , be burned in the fire , levit. . . . that the flesh of the sacrifices that remain above the third day , be consumed with fire , levit. . . . that a nazarite suffer his hair to grow , numb . . . . that he shave his hair after his vow is accomplished , ver . . . that every man perform his vows to god , deut. . . num. . . . that judgment be made of the obligation of vows according to the law , numb . . , , . the fourth family of affirmative commands , respects cleanness and vncleanness , § whereof they reckon up eighteen precepts ; as , . he that touches that which dies of it self is unclean , levit. . . . eight kind of creeping things are unclean ; levit. . . . sundry things that may be eaten , are yet capable of uncleanness , levit. . . . a woman in her natural disease is unclean . levit. . . . and she that is delivered of a child , levit. . . . the leper is unclean , and defileth other things , levit. . . . a cloth infected with leprosie is unclean , levit. . . . and an house likewise , levit. . . . he that hath an issue is unclean , levit. . . . and to the same purpose , levit. . . . and in a woman , v. . . a dead body is unclean , and defileth , numb . . . . all cleansing must be accompanied with bathing or washing , levit. . . . the cleansing of the leper must be with cedar , hysop , scarlet wool , and the other ceremonies , levit. . . . the leper must shave all the hair off his head on the seventh day , levit. . . . the leper must not go abroad but with the signs of his leprosie , levit. . . . that the red heifer be burned according to order , numb . . . . that the water of the ashes of a red heifer be sprinkled in purification , numb . . . the fifth family of this sort of commands , concerns alms and tithes , consisting § of thirty two precepts . . that alms be given to the poor , deut. . . . that he who promiseth the price of redemption for the first-born , pay it assuredly , lev. . . . that he who is to pay the redemption price of an unclean first-ling , pay it accordingly , lev. . . . that the price of a devoted house be so paid , according to the judgement ot the priest , lev. . . . the same of a field , lev. . . . that he who deceiveth by ignorance , add a fifth part unto the price of the thing its self , lev. . . . that the fruits of the fourth year be dedicated to god , lev. . . . that the corners of the fields be left unto the poor to cut and gather , lev. . . . that ears of corn be left for the poor in harvest , lev. . . . that a sheaf of corn forgotten , be left for the poor , not sought for again , deut. . . . that the gleanings of the vine branches , be left to the poor , lev. . . . and the grapes that fall to the ground , v. . . that all first fruites of the earth , be brought to the sanctuary or temple , exod. . . . that the words appointed , deut. . , , . be repeated over the first fruits . . that the heave-offering , or terumah for the priest be observed , deut. . . . that the tythes be separated for the use of the levites . . that a second tythe be taken by the owners , to spend at the tabernacle , or at jerusalem , deut. . . . that out of the tenth of the levites , a tenth be taken for the priests . . that on the third and sixth year , in the room of this second tenth , a tenth be given to the poor , deut. . , . . that confession be made over the tythes , deut. . . . that a cake of the dough be separated unto the priests , numb . . . . that the whole encrease of the land every seventh year be common to all , exod. . , . . that the seventh year be a year of rest unto the whole land , exod. . . lev. . . . that the year of the jubilee be reckoned by the years of rest , or weeks of years , lev. . , , . . that the year of jubilee be separated or sanctified , v. , , . . that on the tenth day of the moneth tisri the trumpet sound for the beginning of the jubilee , lev. . . . that a redemption , or restitution of the land be granted in the year of jubilee , lev. . . . he that sells an house in a walled town , may redeem it within an year , lev. . . . that debts be remitted on the seventh year , deut. . . . that in all offerings and sacrifices for sin , the priest have the right shoulder , the breast , and the cheek for his portion ; deut. . . . that the first fleece of sheep being shorn be given to the priests , deut. . . . that right judgement be made of things devoted , as to the part of god , and that of the priests . § the sixth family contains seven precepts about things to be eaten , . that all creatures to be eaten , beasts and birds have their heads taken off , deut. . . . that the blood of beasts and birds killed to be eaten , be covered with earth or dust , lev. . . . that the mother be left free from the nest , when the young ones are taken , deut. . . . that the signs of clean and unclean beasts be diligently observed , lev. . . . that signs to the same purpose be observed in some birds , deut. . . . and the same concerning locusts that may be eaten , lev. . . . that the signs in fishes be observed , lev. . . § the seventh family of affirmative precepts , respects the passeover , and other feasts as to the time of their observation , having twenty commands appertaining unto it . . that the course of the sun and moon , be exactly observed for the right constitution of the anniversary feasts , deut. . . . that the beginning of the moneths be appointed by the house of judgement , exod. . . . that we rest on the sabbath , exod. . . . that the sabbath be sanctified , exod. . . . that all leaven be thrust out of doors on the feast of the passeover , exod. . . . that on the night of the passeover , the first discourse be about the deliverance out of aegypt , exod. . . . that unleavened bread be eaten on that night , exod. . . . that the first day of the feast of the passeover be a day of rest . . likewise the seventh day also , exod. . . lev. . . . that forty nine dayes be reckoned to the feast of weeks , lev. . . . that on the fiftieth day rest be declared , lev. . . . that on the first day of the seventh moneth , there be rest from all works , lev. . . . that the trumpet sound on that day , numb . . . . that every one afflict his own soul on the tenth day of september , lev. . , , . . that there be a rest and ceasing from all works on the day of expiation , lev. . . . that there be a rest from labour on the first day of the feast of tabernacles , lev. . . . likewise on the eighth day ; v. . . that the people dwell in booths seven dayes , lev. . . . that on the first day of the feast of tabernacles , branches of palms be carried , lev. . . . that every israelite that is a male , offer every year half a shekel to the lord , exod. . . the eighth family , concerns rule and judgement , made up of thirteen precepts . § . that obedience be yielded to every prophet speaking in the name of god , deut. . . . that the people chuse a king , deut. . . . that judges and rulers be appointed in every city of the people , deut. . . . that the laws and decrees of the great councel be observed , and obeyed , deut. . . . that in doubtfull cases the major part of suffrages is to determine , exod. . . . that all men be judged equally without respect , lev. . . . that every one who can testifie the truth in any cause , he is of his own accord to repair to the judges so to do , lev. . . . that witnesses be examined strictly and their testimony duly weighed , deut. . . . that false witnesses have that done to them , which they would have done unto others , or brought upon them , deut. . . . that a calf be slain where a dead body is found , the murtherer not known , deut. . . . that six cities of refuge for the man-slayer be appointed , and the wayes to them be prepared , deut. . . . that the levites have cities and suburbs granted them , numb . . . . that the tops of the houses have a battlement about them , deut. . . the ninth family of affirmative precepts , respects truth and doctrines , comprehending § twenty five commands . . that the idolatry of the gentiles be extirpated out of the land , deut. . . . that the city and citizens which fall to idolatry , be utterly destroyed , deut. . . . that the seven nations of canaan be blotted out , deut. . . . that the israelites remember what amalek , did unto them , deut. . , . . that the memory of amalek be blotted out from under heaven , exod. . . . that war be undertaken and managed according to the law , deut. . . . that a priest be annointed to go forth to the war , deut. . . . that every one carry a paddle with his arms , deut. . . . that a place be assigned for covering of ejections of nature , v. . . that what is stolen be restored , lev. . . . that an hebrew servant be well rewarded at the end of his service , deut. . . . that we lend freely to the poor and needy , exod. . . . that the pledge be restored unto the owner , deut. . . . that the labourer be paid his hire , or wages the same day , deut. . . . that the hire-ling working in the field , or vine-yard may eat of the fruits to his satisfaction , deut. . , . . that we help the beast of our neighbour fallen under his burden , exod. . . . that we help our neighbour in leading his beast by the way , deut. . . . that what is lost by one , and found by another , be restored to the owner , deut. . . . that we rebuke our neighbour when he sinneth , or offendeth , lev. . . . that we love our neighbour , lev. . . . that we love a stranger , lev. . . . that weights and measures , and scales be exact , lev. . . . that wise men , or men skilful in the law be honoured , or had in reputation , lev. . . . that father and mother be honoured , exod. . . . that they be feared , lev. . . the tenth family concerns women and matrimony , in twelve precepts . . that § marriage be entered into by all , gen. . . . that a contract , or betroathing precede marriage , deut. . . . that the new married man rejoyce with his wife the first year , deut. . . . that the male children of israel be circumcised , gen. . . lev. . . . that the widow of a man dying without children , marry unto her husbands brother , deut. . . . that he who refuseth so to take the widow of one dying without children , being next of kin , have his shooe pulled off , and be spit upon , deut. . . . that he who hath violated the chastity of a virgin by force , be compelled to marry her , deut. . . . that he who hath defamed his wife without cause , keep her without hope of divorce , deut. . . . that he who seduceth a virgin to fornication , pay fifty shekels , exod. . . . that a fair woman taken in war be dealt withall according to the law , deut. . . . that divorces be made by a writing , or bill of divorcement , deut. . . . that a woman suspected of adultery be dealt withall according to the law , numb . . . the eleventh family concerneth criminal judgements and punishments , and hath § eight precepts belonging unto it . . that criminal persons not guilty of sins deserving capital punishments be beaten with stripes , deut. . . . that he who slew a man at unawares be banished from conversing among the people , numb . . . . that those guilty of it , be hanged , or strangled , lev. . . . that others as is appointed , be slain by the sword , exod. . . . others to be burned , . . . that those who deserve it by the law , be stoned with stones . . that those appointed thereunto be hanged up after death , deut. . . that all who suffer death , be buryed the same day , deut. . . § the twelfth and last family of this sort of precepts which is about judgements in civil causes contains seventeen precepts . . that the hebrew servant be dealt withall according to the law , exod. . . . that an hebrew maid servànt be married to her master , or his son , if humbled by either of them , exod. . . . that an hebrew maid servant may be redeemed , exod. . . . that only canaanites , or heathens , may be made perpetual servants , or brought into bondage for ever , lev. . . . that he who procures the hurt of any one , do repair it by a pecuniary mulct . . that hurt done by a beast be repaired , exod. . , . . that loss or hurt from the not covering or safeguarding of a pit , be repaired , exod. . . . that theft be judged according to the law , exod. . . . that the dammage done by one mans beasts in other mens fields , be repaired , exod. . . . that dammage by sire voluntarily be repaired , exod. . . . that judgement be made of any thing deposited or trusted , without reward , according to the law , exod. . . . that what is lent or hired for gain , if lost , be judged according unto the law , exod. . . . also what is borrowed for use , v. . . that things concerning buying and selling be judged according to the law , lev. . . . that the cause of the plaintiff and defendant be judged according to the law , exod. . . . that a man pursued by his enemy to death , may be delivered with the death of his pursuer , deut. . . . that the rights of inheritances be determined according to the law , numb . , , , , . § these are the precepts which they gather out of the law , as affirmatively expressed . that some of them are by no means rightly educed from those texts which they draw them from , will appear at first view unto him that shall examine them . it is also justly questionable , whether sundry of them be indeed precepts of god or no , especially as by them explained . but that this is the just number of the affirmative precepts of the law , that there are no more of that kind , and that these are all so many distinct precepts , is vain to imagine . only whereas in general , the most of the particular commands that belong unto the same things , are gathered by them into certain heads , wherein they are summarily represented , i thought not unmeet to give them here in their order . § the negative precepts also are by them in like manner cast into twelve distinct families , which with the same brevity we shall pass through . § the first family of these precepts relates unto false worship , concerning which they gather up forty seven prohibitions . . that we have no other god but jehovah , exod. . . . that we make no images for our selves , nor have others make them for us , exod. . . . that we make no images for others , or for their use , lev. . . . that we make no images for ornament , exod. . . . that we bow not down to any idols . . nor serve them , exod. . . . that none offer his son or daughter to molock in the fire , lev. . . . that none have a familiar spirit or ob. . that none have a familiar spirit , or jideoni , lev. . . . that none consult with ob. . that none ask counsel of jideoni , deut. . . . that we look not towards idols , lev. . . . that we set not up a statua , or image any where , deut. . . . that no painted or carved stone be set to be bowed unto , lev. . . . that no tree be planted in the sanctuary , deut. . . . that we swear not by false gods , exod. . . . that none lead the jews to idolatry . . that none stir up any single jew to idolatry , deut. . . . that we love not a seducer . . that we hate him . . that we aid him not in danger of death . . that he whom he would seduce , intercede not for him . . that he conceal nothing which may tend to his condemnation , deut. . . . that we covet not , or turn to our use , any things , wherewith idols have been adorned , deut. . . . that we make no profit of any thing that belongs to false worship , deut. . . . that no city seduced to idolatry and destroyed , be ever built again , deut. . . . that nothing of its spoils be turned to private use , v. . . that none prophesie falsly , deut. . . . that we fear not to slay a false prophet , v. . . that none prophesie in the name of false gods , deut. . , . that none so prophesying , be attended unto , deut. . . . that we walk not in the wayes and customs of the heathens , lev. . . . that none use divination , deut. . . . nor sorcery , v. . . that no southsaying be used , lev. . . . that no divination by times , or hours , be used , levit. . . . that there be no enchantments or conjuring , deut. . . . that none ask counsel of the dead , deut. . . . that a woman wear not the apparel of a man. . that a man wear not the apparel of a woman , deut. . . . that no cutting or incision be made in the body , levit. . . . that cloathes made of linnen and woolen be not made or worn , deut. . . . that the corners of the head be not rounded . . that the corners of the beard be not marred . levit. . . . that none tear their flesh with their nails . or , . pull off their hair for the dead , deut. . . . that we walk not after the thoughts of our hearts , or sight of our eyes , numb . . . it is evident that in this family , many precepts are distinguished , and the number § multiplied thereby . in particular , the second command is divided into two , or three , which god makes to be but one ; and general rules are made particular prohibitions , all to fill up the number which they had designed . however , most things , as we observed before , belonging to this general head , are brought into this collection . the second family concerns separation from the heathen , in thirteen prohibitions . § . that no covenant be made with any of the seven nations of canaan , exod. . . . that none of them be suffered to live , deut. . . . that we pity not those idolaters , deut. . . . that we suffer them not to inhabit in the land , exod. . . . that no marriages be made with the heathen , deut. . . . that no ammonite or moabite marry a jewess , woman , deut. . . . that no peace be offered to the ammonites or moabites as to other nations , deut. . . . that they separate not from the edomites beyond the third generation . . nor from the egyptians , deut. . , . . that they never return to dwell in egypt , deut. . . . that they destroy not fruit-trees , deut. . . that souldiers in war be not fearful , deut. . . . that they forget not the wickedness of amalek , deut. . . the third family of this sort of precepts , concerns the due regard that is to be had § to things s●cred , in twenty nine precepts . . that none blaspheme , exod. . . . that none swear falsely , levit. . . . that none swear in vain , exod. . . . that the name of god be not profaned , levit. . . . that god be not contemned , deut. . . . that holy places be not destroyed , deut. . . . that he who is hanged on the tree , abide not all night thereon , deut. . . . that the watch about the sanctuary fail not . numb . . . . that the priests go not at all hours into the sanctuary , levit. . . . that none defiled come to the altar , levit. . . . that none defiled serve in the sanctuary , ver . . . that none polluted by accident draw nigh to the holy service , ver . . . that the levites invade not the priests office , nor the priests do the work of the levites , numb . . . . that none who have drank wine enter the sanctuary , levit. . . . that no stranger serve in the sanctuary , numb . . . . that no priest that is unclean draw nigh to it . . nor on that day wherein he washeth from his uncleanness , until it be evening , levit. . . . that no unclean person enter into any part of the temple , numb . . . . nor into the camp or tents of the levites , deut. . . . that the altar be not built of hewen stones , exod. . . . that they go not up by steps to the altar , exod. . . . that no sacrifices be offered on the golden altar , exod. . . . that no oil or ointment be made like that of the tabernacle . . that no stranger be annointed with it , exod. . , , . . that no incense or perfume like that prescribed in the law , be made , exod. . . . that the fire on the altar go not out , levit. . . . that the bars or staves be not pulled out of the sides of the ark , exod. . . . that the breast-plate in the priests garment be not loosed from the ephod , exod. . . . that the robe of the ephod be not torn nor rent , exod. . . the fourth family is comprehensive of the prohibitions given about sacrifices , and § priests , being in number eighty two . . that no sacrifice be used but at the temple , deut. . , . . that no sacred beast be kill'd but at the temple , levit. . , . . that no blemished thing be brought to the altar , levit. . . . that no blemished thing be offered in sacrifice , ver . . . . that the bloud of a blemished beast be never laid on the altar , ver . . . nor the fat of it , ver . . . that no beast with an accidental blemish be offered , deut. . . . that no blemished beast received of a heathen or gentile be offered , levit. . . . that no blemish be in any dedicated beast , or firstling , levit. . . . that no offering be of leven or honey , levit. . . . that no sacrifice be without salt , levit. . . . that the price of a dog , or an whore , be not offered to god , deut. . . . that a beast and its young be not kill'd or sacrific'd the same day , levit. . . . that no oil be put to the offering of him that offers the sin-offering . . nor frankincense , levit. . . . that oil be not put to the gift of a woman suspected to have gone astray . . nor frankincense , numb . . . . that no devoted beast be changed , levit. . , . . that one sacrifice be not changed into another , or for another , ver . . . that the firstling of a clean beast be redeemed , numb . . . . that the tenths of beasts be not sold , levit. . . . that a devoted field be not sold , . nor redeemed , lev. . . . that the head of the bird to be offered on the day of expiation , be not separated from the body , levit. . . . that sacred beasts be not used to labour . . nor be shorn , deut. . . . that the paschal lamb be not slain whilst any leven remains , exod. . . . that nothing be left of the paschal lamb , exod. . . . that nothing be left of the paschal lamb to be offered on the second month , exod. . . . that no bone of the paschal lamb be broken , exod. . . . that its flesh be not eaten raw or boiled , exod. . . . that nothing of its flesh be carried out of the company ▪ by whom it is to be eaten , exod. . . . that no stranger or hireling eat of it , exod. . . . that no uncircumcised person eat of it , ver . . . that no israelite that hath been changed , do eat of it , exod. . . . that the fat of it abide not one night , exod. . . . that the flesh of the peace-offerings be not kept until the morning , levit. . . . that nothing remain of sacrifices to the third day , levit. . , . . that the priests portion of the sacrifices or meat-offerings be not baked with leaven , levit. . . . that no unclean person eat that which is holy , levit. . . . that the holy things once defiled , be not eaten , levit. . . . that what remains of that sacrifices above the time appointed be not eaten , levit. . . . that nothing be eaten which is an abomination , levit. . . . that no stranger eat of holy flesh . . nor the hired servant of the priest , levit. . . . nor he that is uncircumcised . . nor the priest when he is defiled , levit. . . . nor the daughter of the priest which is married to a stranger , levit. . . . that the offerings of the priest be not eaten , levit. . . . that the inwards of the sin-offering be not eaten , levit. . . . that beasts made holy , that are any ways corrupted , be not eaten , deut. . . . that the second tenths of fruits be not eaten out of jerusalem . . that the tenth of the wine be not drank . . that the tenth of the oil be not eaten elsewhere , deut. . . . that the priests eat not the firstlings out of jerusalem , ch . . . . that they eat not the sin-offering out of the holy place , ver . . . that none of the flesh of the burnt-offering be eaten , ver . . . that the flesh of the free-will-offering be not eaten , before the bloud of the sacrifice be poured upon the altar . . that the priests eat not the first-fruits before he have laid it up in the temple . . that no stranger eat that which is most holy , exod. . . . that the second ten●hs be not eaten in mourning . . nor in uncleanness . . that the mony it is sold for be not laid out in any thing , but what is to be eaten or drunken , deut. . . that no meat be eaten before the things to be separated from it be taken away , levit. . . . that the order of tenths , and first-fruits or heave-offerings , be not perverted , exod. . . . that vows be not deferred , deut. . . . that none go up to the passover without a sacrifice , exod. . . . that none break his vows numb . . . . that the high-priest marry not an whore. . nor one any way corrupted . . nor one divorced . . nor a widow , levit. . . . nor defile himself with a widow , levit. . , . . that the priests enter not the sanctuary with long hair . . nor with torn garments , levit. . . chap. . . . that the priests go not forth of the temple at the time of divine worship , levit. . . . that no inferiour priest defile himself for the death of strangers , levit. . . . that the high-priest defile not himself , no not for his parents , ver . . . that he go not in where is any dead , ver . . . that the tribe of levi have no lot in the land . . that they have no lot in the spoils of war , deut. . . § the fifth family of negative precepts compriseth thirty eight prohibitions about meats , or what may be eaten . . that no unclean beasts be eaten , levit. . . . that no unclean fish be eaten , ver . . . that no unclean bird or foul be eaten , ver . . . that no creeping thing that also flieth be eaten , ver . . . that no creeping things of the earth be eaten , ver . . . that no creeping thing of the waters be eaten , ver . . . that no worms of the earth be eaten , ver . . . nor the worms of fruit , ver . . . that what dieth of it self be not eaten , deut. . . . nor that which is torn , exod. . . . no bloud be eaten , levit. . . . that the fat be not eaten , ver . . . that no member taken from a living creature be eaten , deut. . . . that the sinew which shrank be not eaten , gen. . . . that flesh be not boyled in the milk of the beast , whose it is . . that the flesh be not eaten with milk , exod. . . . that the flesh of an ox stoned for pushing or goring , be not eaten , exod. . . . that new bread be not eaten untill after the offering of the homer . . that parched corn . . that green ears be not eaten untill an offering be first given , lev. . . . that the fruit of a young tree be not eaten untill it hath born three years , lev. . . . that a mixture of fruits from the vineyard be not eaten , deut. . . . the wine of drink-offerings offered to idols be not drank , deut. . . . that none eat as a glutton , lev. . . . that none eat on the day of expiation , lev. . . . . that no leaven , be eaten on the passeover , exod. . . . nor any thing mixed with leaven , v. . . that no leaven be eaten on the even of the passeover , deut. . . . that no leaven be found in our houses after that time , exod. . . . that no leaven be found in any place under our power , exod. . . . that the nizarite drink no wine , not any thing that comes of it . . that he eat no green grapes . . nor pressed grapes . . nor the kernels of the grapes . . nor the husks of them , numb . . , , . . that he shave not his head : . that he defile not himself for the dead . . that he enter not an house where any is dead , v. , , . the sixth family compriseth eighteen prohibitions , about fields and harvest . § . that the whole field be not mowed or reaped . . that the ears which fall in reaping be not gathered up . . that the grapes left by vine gatherers be not sought after . . that the unripe grapes be not gathered , lev. . , . . that men return not for a sheaf forgotten , deut. . . . that mixed seeds be not found in the same field , lev. . . . that plants of several kinds be not set in the same vineyard , deut. . . . that there be no mixture of beasts of several sorts , lev. . . . that we plough not with an ox and an ass , deut. . . . that the mouth of a beast labouring in that which may be eaten , be not muzled , deut. . . . that in the seventh year , the land be not ploughed . . nor the trees dressed . . nor things mov'd , that grow on their own ground . . nor the fruits gathered as in other years , lev. . . . that the earth be no tilled in the year of jubilee . . nor things cut down growing on their own field . . nor the fruits of that year be gathered , lev. . . . that no field in the holy land be sold for ever . the seventh family , they call the house of doctrines , under which head they refer § things of sundry kinds which they know not well how to reduce unto one general sort , or head of one name , and it is branched into forty five prohibitions . . that the levites be not forsaken , deut. . . . that the fields of suburbs of the levites be not changed . lev. . . . that no debt be claimed after the year of release , deut. . . . that we forget not to give to the poor , what he wants , deut. . , . . that we omit not to lend to the poor , because the year of release draws nigh , v. . . . that a jew servant be not set at liberty empty , ver . . . that debt be not exacted of the poor , exod. . . . that no money be lent unto an israelite on usury , lev. . . . that what is lent be not received again with usury , deut. . . . that we be not arbitrators between lenders and borrowers on usury , exod. . . . that a pledge be not taken of a borrower with rigor or violence , deut. . . . . that the pledge of a poor man that wants it , be not detained , v. . . that a pledge be not taken of a widows garments , v. . . that things necessary to sustain humane life , be not taken to pledge , v. . . that none steal , exod. . . . nor take the goods of any by robbery , lev. . . . that we oppress not our neighbour . . or take his goods by violence , v. . . that no man deny his neighbours goods that are with him . . that none swear falsly concerning any thing deposited , with him , lev. . . . that we straiten not the bounds of our neighbour , deut. . . . that none deceive his neighbour in buying and selling , lev. . . . that we deceive him not in words , . . . that no stranger be deceived in words . . nor in buying or selling , exod. . . . that the widow and orphan be not oppressed , v. , , . . that a servant flying from his master , unto the holy land , be not given up to him . . that he be not defrauded in any thing , deut. . . . that an hebrew servant be not used as a bond-man . . that he be not sold for a slave . . that service be not exacted of him with bitterness . . that no heathen be suffered to treat him hardly , lev. . . , , , . . that a jewish maid-servant be not fold to another . . that the three things required in the law be not denyed to such a servant , exod. . , , , , . . that a fair woman taken in war be not sold. . that she be not used as a bond-woman , deut. . . . that we covet not , exod. . . . that nothing of other mens be desired , deut. . . . that the hire-ling eat not whilest he is in the field . . that he take no more out of the field , then what he can eat , deut. . . . that what is lost , be not hidden , deut. . , , . . that we leave not a beast under his burden , v. . . that there be no deceit in weights and measures , lev. . . . that we keep no false weights or measures in our houses , deut. . , . § the eighth family relates unto justice and judgement in forty six prohibitions . . that justice be not violated , lev. . . . that gifts be not received in judgement , exod. . . . that none be respected in judgement , lev. . . . that none fear a wicked man in judgement , deut. . . . that we pitty not a poor man in judgement , exod. . . . that we have no pity for a man-slayer , or other criminal person , deut. . . . that the judgement of the poor be not perverted , exod. . . . nor of the stranger , widow , or orphan , deut. . . . that one party be not heard in the absence of another , exod. . . . that we decline not after many in the judgement of law. . nor shall a judge condemn according to the opinion of another , but his own , exod. . . . that none be chosen a judge , that is not learned in the law , though he be wise in other things , deut. . . . that none bear false witness , exod. . . . that no offender be justified , exod. . . . that kinsmen be not witnesses , deut. . . . that none be condemned upon one witness , deut. . . . that none be condemned to death on conjecture , opinions , or thoughts , but upon clear witnesses , exod. . . . that we kill not , exod. . . . that a guilty person be not put to death , before he appear in judgement , numb . . . . that no reward be taken for the life of a murtherer . . nor for him that commits man-slaughter by error , numb . . . . that none be judge and witness in a criminal cause , v . . that none pity the woman mentioned , deut. . . . she that is forced , is not to be punished , deut. . . . that none appear against , the blood of his neighbour , lev. . . . that no cause of offence , or falling be left in an house , deut. . . . that none lay a stumbling block before an israelite , lev. . . . that the beating with stripes exceed not the number of forty , deut. . . . that none calumniate or accuse falsly , lev. . . . that we hate not our neighbour in our heart v. . . that none put an israelite to reproach , v. . . that none exercise revenge on his neighbour . . that none bear ill will in their mind , v. . . that the mother and its young be not taken together , deut. . . . that a scall be not shaven , lev. . . . that the signs of leprosie be not removed , deut. . . . that the place where the heifer is beheaded , be not tilled , deut. . . . that a sorcerer be not suffered to live , exod. . . . that a new married man , be not bound to go forth to war ▪ deut. . . . that none be rebellious against the sanhedrin at jerusalem , and their doctrine , deut. . . . that nothing be added to the precepts of the law. . that nothing be taken from them , deut. . . . that we speak not evil of the judge , nor of the prince of the people , exod. . . . that none speak evil of any in israel , lev. . . . that none curse father or mother . . that none strike father or mother , exod. . . § the ninth family of negative precepts , concerns feasts , and contains ten prohibitions . . that no work be done on the sabbath , exod. . . . that none go out , or beyond the bounds of the city on the sabbath , exod. . . . that no punishment be inflicted on the sabbath , exod. . . . that no work be done on the first day of the passeover . . that no work be done on the seventh day of the passeover , lev. . , . . that no work be done in the feast of weeks , v. . . that no work be done on the first day of the seventh moneth , v. , . . that no work be done on the day of expiation , v. . . that no work be done on the first day of tabernacles . . that no work be done on the eighth day of release , v. , , . the tenth family of negative precepts is concerning chastity and affinity ; and § purity , in twenty four precepts . . that none uncover the nakedness of his mother . . of his fathers wife . . of his sister . . of the daughter of his fathers wife , lev. . , , , . . of the daughter of his son. . of the daughter of his daughter . . of his own daughter v. . . of a woman and her daughter . . of a woman and the daughter of her son. . of a woman and the daughter of her daughter , v. . . of a fathers sister . . a mothers sister , v. . . . of an vnkles wife , v. . . of a daughter in law , v. . . of a brothers wife , v. . . of a wifes sister , she being living , ver . . . of a married woman , exod. . . . of a separated woman , lev. . . . that none commit the sin of sodomy , v. . . that none uncover the nakedness of her father . . nor of the brother of her father v. . . . that filthiness be not committed with any beast by a man. . nor by a woman , lev. . . . that none draw nigh to a prohibited woman , lev. . the eleventh family concerns marriages in eight prohibitions . . that a bastard § take not an israelitess to wife , deut. . . . that no eunuch take a daughter of israel , v. . . that no male be made an eunuch , lev. . . . that there be no whore in israel , deut. . . . that he who hath divorced his wife , may not take her again , after she hath been married to another , deut. . . the brothers daughter marry not with a stranger , deut. . . . that he divorce not his wife who hath defamed her in her youth , deut. . . . he that hath forced a maid , shall not divorce her , deut. . . the twelfth family concerns the kingdom and is made up of four precepts . § . that no king be chosen or a strange nation , deut. . . . that the king get not himself many horses , v. . . that he multiply not wives . . that he heap not up to himself treasures of silver and gold , v. . this is the account that the jews give of the precepts of the law , and both the § number of them , as also their distribution and distinction which they have cast them into , are part as they pretend of their oral law ; which may easily be improved unto a conviction of the vanity of it . for whereas it ▪ is evident , that many of these precepts are coincident , many pretended so to be , are no precepts at all , and sundry of them are not founded on the places from whence they profess to gather them ; yea , that in many of them the mind of the holy ghost is plainly perverted , and a contrary sense annexed unto his words , so it is most unquestionable , that there are sundry commands and institutions , especially in , about and concerning sacrifices , that are no way taken notice of by them in this collection , as i could easily make good by instances sufficient , it is evident that that rule cannot be of god , whereof this collection is pretended to be a part . but as i have said before , because there is a representation in them of no small multitude of commands , especially in things concerning their carnal worship , it was necessary that they should be here represented , though they have been before transcribed from them by others . my principal design herein , is to give light into some passages of our apostle , as also to other expressions concerning this law of commandments contained in ordinances , in other places of the scripture . the censure our apostle gives of this whole system of divine worship , chap. . § v. , . the first covenant had also ordinances of divine service , and a worldly sanctuary , which stood only in meats and drinks , and divers washings , and carnal ordinances , imposed on them untill the time of reformation , is very remarkable . let any one cast an eye upon this multitude of commands about meats and drinks , washings and outward carnal observances , which are here collected , and he will quickly see how directly and pertinently the description given by our apostle , is suited to their services . and that not only as to the manner and multitude of them , but also as to their natures . they are carnal things , and could by no means effect the great , spiritual , glorious and eternal ends , which god had designed , proposed and promised in that covenant unto whose administration they were annexed , until the time of reformation should come . hence elsewhere , as coloss. . . he calls them the rudiments of the world , ordinances about touching , tasting , and handling , about meats , and drinks , things outwardly clean , or unclean , all which perish with their using . § a little view also of the multiplicity of these precepts , and the scrupulous observances required about them , and their circumstances , will give light into that of another apostle , acts . . calling the law , a yoke which neither their fathers , nor themselves were ever able to bear . for although the weight of this yoke did principally consist in the matter of it , and the performance of duties required in it , yet it was greatly increased and aggravated by that multitude of commands wherein it consisted . whence our apostle calls it , the law of commandments contained in ordinances , ephes. . . consisting of an endless number of commands , concerning which their minds could never attain any comfortable satisfaction whether they had answered their duty aright in them or no. exercitatio xxi . the sanction of the law in promises and threatnings . the law considered several ways . as the rule of the old covenant . as having a new end put to it . as it was the instrument of the jewish polity . the sanction of it in those senses . punishments threatned to be inflicted by god himself . by others . promises of three sorts . to be fulfilled by god himself . by others . parents how they prolong the lives of their children . punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what . providential punishments . partial . total . persons entrusted with power of punishment . the original distribution of the people . task-masters and officers in egypt , who . the authority of moses . the distribution of the people in the wilderness . institution of the sanhedrin . judges . kings . penalties ecclesiastical . the three degrees of it explained and examined . causes of niddui . instance , joh. . . of cherem . and shammatha . forms of an excommunication . the sentence , ezra . , . explained . civil penalties and capital . the several sorts of them . by the sanction of the law we intend the promises and penalties wherewith , by § god , the observation of it , and obedience unto it , was enforced . this the apostle hath respect unto in sundry places of this epistle , the principal whereof are reported in the fore-going dissertation . to represent this distinctly , we may observe , that the law falls under a three-fold consideration : first , as it was a repetition and expression of the law of nature , and the covenant of works established thereon . secondly , as it had a new end and design put upon the administration of it , to direct the church unto the use and benefit of the promise given of old to adam , and renewed unto abraham four hundred and thirty years before . thirdly , as it was the instrument of the rule and government of the church and people of israel , with respect unto the covenant made with them in and about the land of canaan . and in this three-fold respect it had a three-fold sanction . first , as considered absolutely , it was attended with promises of life , and threatnings § of death , both eternal . the original promise of life upon obedience , and the curse on its transgression were inseparably annexed unto it ; yea , were essential parts of it , as it contained the covenant between god and man. see gen. . deut. . . rom. . . rom. . . rom. . . rom. . . lev. . . ezek. . . gal. . , . now in the administration of the law , the church was thus far brought under § the obligation of these promises and threatnings of life and death eternal , so far interested in the one , and made obnoxious unto the other , as that if they used not the law according to the new dispensation of it , wherein it was put into a subserviency unto the promise ; as gal. . , , , , , . that they were left to stand and fall according to the absolute tenure of that first covenant and its ratification , which by reason of the entrance of sin proved fatally ruinous unto all that cleaved unto it , rom. . . chap. . . secondly , the law had in this administration of it , a new end and design put § upon it , and that in three things . first , that it was made directive and instructive unto another end , and not meerly preceptive as at the beginning . the authoritative institutions that in it were super-added to the moral commands of the covenant of works , did all of them direct and teach the church to look for righteousness and salvation , the original ends of the first covenant , in another , and by another way ; as the apostle at large disputes in this epistle , and declares positively , gal. . throughout . secondly , in that it had a dispensation added unto the commands of obedience and interpretation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by condiscension , given by god himself , as to the perfection of its observance , and manner of its performance , in reference unto this new end . it required not absolutely perfect obedience , but perfectness of heart , integrity and uprightness in them that obeyed . and unto the law thus considered , the former promises and threatnings are annexed . for the neglect of this use of it left the transgressors obnoxious to the curse denounced in general against them that continued not in the whole law to do it . thirdly , it had merciful relief provided against sin , for the supportment and consolation of sinners , as we shall see in the consideration of their sacrifices . § thirdly , it may be considered as it was the instrument of the rule and government of the people and church of israel , according to the tenure of the covenant made with them about the land of canaan , and their living unto god therein . and in this respect it had four things in it . first , that it represented unto the people the holiness of god , the effects whereof are implanted in the law according to its original constitution ; whereupon in it they are so often called to be holy , because the lord and law-giver was holy . secondly , a representation of his grace and condiscention , pardoning of sin in the covenant of mercy , in as much as he allowed a compensation by sacrifices for so many transgressions , which in their own nature were forfeitures of their interest in that land. thirdly , that it was a righteous rule of obedience unto that people , as unto their especial covenant condition . fourthly , that it fully represented the severity of god against wilful transgressors of his covenant , as now renewed in order to the promise , seeing every such transgression was attended in their administration of rule , with death without mercy . § it is of the law , under this third consideration , though not absolutely as the instrument of the government of the people in canaan , but as it had a representation in it of that administration of grace and mercy which was contained in the promises whereof we treat . concerning this , or the law in this sense , we may consider ; first , the promises , then the threatnings of it . and the promises are of two sorts . first , such as god took immediately upon himself the accomplishment of ; secondly , such as others , by his institution and appointment were to communicate the benefit of unto the obedient . § the first are of three sorts . first , of life temporal , as it was an instrument of their government , and eternal with god , as the promise or covenant of grace was exemplified or represented therein . levit. . . ezek. . . rom. . . gal. . . secondly , of a spiritual redeemer , saviour , deliverer , really to effect what the ordinances of institution did represent , so to save them eternally , to be exhibited in the fulness of time , as we have at large already proved . thirdly , there are given out with the law various promises of intervenient and mixed mercies to be enjoyed in earthly things in this world , that had their immediate respect unto the mercy of the land of canaan , representing spiritual grace , annexed to the then present administration of the covenant of grace . some of these concerned the collation of good things ; others , the preventing of , or delivery of them from evils , both expressed in great variety . § of the promises , whose accomplishment depended on the institution of god by others , that is the principal and comprehensive of the rest , which is expressed , exod. . . honour thy father and thy mother , that thy days may be prolon●ed . this , saith our apostle , is the first commandment with promise , ephes. . . not that the fore-going precepts have no promises annexed to the observation of them , nor meerly because this hath a promise literally expressed , but that it had the special kind of promise , wherein parents , by gods institution , have power to prolong the lives of obedient children , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall prolong thy days ; that is , negatively , in not cutting of their life for disobedience , which was then in the power of natural parents ; and possibly by praying for their prosperity , blessing them in the name of god , and directing them into the ways and means of universal obedience , whereby their days might be multiplied : and on sundry other accounts . § for the penalties annexed unto the transgression of the law , which our apostle principally hath respect unto in his discourses on this subject , they will require somewhat a larger consideration ; and they were of two sorts : first , such as god took upon himself to inflict ; and secondly , such as he appointed others to see unto the execution of . the first are of three sorts . first , that eternal punishment which he threatned unto them that transgressed , and disannull'd his covenant , as renewed and ordered in the administration of the law , and the ordinances thereof . this we have manifested elsewhere to be the importance of the curse , which every such transgressor was obnoxious unto . secondly , the punishment which the jews express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision , or cutting off . it is first mentioned , gen. . . in the matter of circumcision . sometimes emphatically , numb . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cutting off that soul shall be cut off from among his people ; and frequently afterwards , exod. . , . chap. . . levit. . . chap. . , , . it is rendred by the apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , act. . . shall be destroyed from among the people , that is , by the hand of god , as is declared , cor. . . heb. . . twenty five times is this punishment threatned in the law , still unto such sins as disannul the covenant , which our apostle expresly respects , chap. . . as shall be declared on that place . now this punishment the jews generally agree to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand of § heaven , or that which god himself would immediately inflict ; and it is evidently declared so to be in the interpretation given of it , levit. . . chap. . , , . but what this punishment was , or wherein it did consist , neither jews nor christians are absolutely agreed ; the latter on this subject doing little more then representing the opinions and judgments of the other , which course also we may follow . some of them say , that vntimely death is meant by it , so abarbinel on numb . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the cutting off the days of the sinner , and his death before the natural term of it inflicted by the hand of heaven . this untimely death they reckon to be between the years of twenty and sixty ; whence schindler , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exterminium ; cum quis praematurâ morte inter vigessimum & sexagessimum annum à deo è medio tollitur ; ita tamen ut relinquat liberos : cutting off , is , when any one is taken away by untimely death , between the twintieth and sixtieth year of his age ; yet so , as that he leave children . that clause or condition , so that yet he leave posterity or children behind him , is , as far as i can find , no where added by them , nor doth any thing in the scripture give countenance thereunto . yea , many of the hebrews think , that this punishment consisted in this , that such a one should leave no children behind him , but that either he should be wholly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without children , or if he had any before his sin , they should all die before him , and so his name and posterity be cut off , which , say they , is to be cut off from among his people . so aben-ezra on gen. . . and this opinion is not without its countenance from the scripture it self . and therefore jarchi on the same place , with much probability , puts both these together , he shall be cut off by untimely death , and leave no children behind him to continue his name or remembrance amongst the people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they speak . he that hath no children is accounted as dead ; but he that hath , is as if he lived , and his name is not cut off . they have a third opinion also , that by this cutting off , the death of the soul is intended , § especially when the word is ingemminated , cutting off he shall be cut off , as numb . . . so maimonides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that soul shall perish , it shall not live or subsist any more for ever . few embrace this opinion , as being contrary to their general perswasion of eternal punishments for the transgressions of the covenant . wherefore it is disputed against by abarbinel on numb . . who contends , that the death of the soul in everlasting separation from god , is intended in this threatning . and both the principal parts of these various opinions , namely , that of immature corporal death , and eternal punishment , ate joyned together by jonathan , in his targum on numb . . . he shall be cut off in this world , and that man shall be cut off in the world to come , and bear his sin in the day of judgment . for my part , as i have shewed , that eternal death was contained in the curse of the law , so this especial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or extermination from among the people , seems to me to intend some especial judgment of god , in taking away the life of such a person , answering unto that putting to death by the judges and magistrates in such cases , when they were known , which god did appoint . and herein also was an eminent representation of the everlasting cutting off of obstinate and final transgressors of the covenant . thirdly , in judgments to be brought providentially upon the whole nation by pestilence , § famine , sword and captivity , which are at large declared , levit. . and deut. . fourthly , total rejection of the whole body of the people , in case of unbelief and disobedience , upon the full and perfect revelation that was to be made of the will and mind of god upon the coming of the messiah , deut. . . acts . hos. . . isa. . , . rom. . these are the heads of the punishments , which god took upon himself to inflict in an extraordinary manner , on the transgressors of the law , that is , those who proceeded to do it so with an high hand , as that his covenant was made void thereby as to all the ends of its re-establishment in the administration of the law . the second sort of penalties annexed unto the transgression of the law , were such as men , by god's institution and appointment , were enabled to inflict ; concerning § which , we must consider , first , who , and what the persons were , who were enabled and authorised to inflict these penalties . secondly , of what sort these penalties were , and for what transgressions necessarily inflicted . § the original division of the people after the dayes of jacob was into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tribes , whereof at first there were twelve , which by dividing the tribe of joseph into two , were encreased into thirteen , and upon the matter reduced again unto twelve by the special exemption of the tribe of levi from inheritances , and their separation to the worship of god. secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , families , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , houses of fathers , which on many probabilities may be supposed to have been seventy , the number of them who went down with jacob into aegypt , each of which constituted a particular family . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particular housholds , all which are enumerated , josh. . . this distribution continued amongst the people whilest ▪ they were in aegypt ; and this only , they being not capable to cast themselves into any civil order there , by reason of their oppressions , and therefore contented themselves with that which was natural . accordingly there were three sorts of persons that were in some kind of dignity and preheminence among the people , although it may be after their oppression began , they were hindered from exercising the authority that belonged unto them . first , as to the tribes there were some who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the princes , or heads of the tribes , numb . . . twelve in number according to the number of the tribes , secondly , for the families or principal houses of the fathers there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the elders who presided over them . these moses and aaron gathered together at their first coming into aegypt , exod. . . and these , as i said before , being the rulers of the first families , were probably in number seventy ; from whence afterwards was the constitution of seventy elders for rule , exod. . . thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or priests , it may be in every private houshold , the first born , which are mentioned , and so called before the constitution of the aaronical priesthood , exod. . . besides these , there were officers who attended the service of the whole people , as to the execution of justice and order , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shoterim , which we have rendered by the general name of officers , exod. . . and they are afterwards distinguished from the elders and judges , deut. . . for there are two sorts of persons mentioned , that were over the people in respect of their works , even in aegypt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exactors or task-masters , and officers , exod. . . the former , or the nogheshim the jews say were aegyptians , and the latter , or the shoterim , israelites , which occasions that distinct expression of them : pharaoh commanded the same day the task-masters of the people , and their officers : and v. , . and the task-masters hasted them , saying , fulfill your works , and the officers of the children of israel were beaten . and they tell us in midrash rabba , on exod. sect. . that one of these nogheshim was over ten of the israelitish officers ; and one of them over ten israelites ; whence was the following division of the people into tens and hundreds , and unto this in the same place , they add a putid story of an exactor killed by moses . § what was the authority of these , and how it was executed by them in aegypt nothing is recorded . probably , at the beginning of their works and afflictions they were made use of only to answer for the pretended neglects or miscarriages of the multitude of their brethren , as exod. . . after their coming up out of aegypt , during their abode in the wilderness , moses presided over them with all manner of authority , as their law-giver , king and judge . he judged and determined all their causes , as is frequently affirmed , and that alone , untill by the advice of jethro , he took in others unto his assistance , exod. . . . and there is mention of four particular cases that he determined . one religious , one civil , and two capital relating to religion ; in these he made especial enquiry of god. the first was about the vnclean that would keep the passeover , numb . . , . the second about the daughters of zelophead , who claimed their inheritance , numb . . , . the third about the blasphemer , lev. . the last about him that profaned the the sabbath , numb . . , , . in which also , as the jews say , he set a pattern to future judges , as determining the lesser causes speedily , but those wherein blood was concerned , not without stay and much deliberation . § in the wilderness the body of the people was cast into a new distribution , of thousands , hundreds , fifties , and tens , all which had their peculiar officers or rulers chosen from amongst themselves , exod. . . deut. . , . and moses is said to chuse them , because being chosen by the people , he approved of them , as the places foregoing compared , do manifest . the principal distributions of these , planting themselves together in the cities or towns of canaan , however afterward they multiplyed or were decreased , continued to be called by the names of the thousands of israel , or judah . so bethlehem ephratah is said to be little among the thousands of judah , micah . . one of those thousands that had their especial head and ruler over them , and their distinct government , as to their own concernments among themselves , sate down at bethlehem , which colony afterwards variously flourished or drew towards a decay . after these things , by gods appointment was constituted the great court of the § sanhedrin , which because we have treated of a-part elsewhere , with those lesser courts of justice which were instituted in imitation of it , sufficiently to our purpose , i shall here wholly omit . neither shall i need to mention their judges raised up extraordinarily of god , for the general rule of the whole people . nor of their kings continued by succession in the family of david , because their story in general is sufficiently known , and the especial consideration of their power , with the manner of the administration of it , would draw us too far out of the way of our present design . and these are they unto whom the lord in their several generations committed the execution of those punishments that he had allotted unto the transgression of the law. the penalties themselves with the especial causes of them are lastly to be considered . § and these in general were of two sorts . first , ecclesiastical : secondly , civil . ecclesiastical penalties were the authoritative exclusion of an offending person from the society of the church , and the members of it . that such an exclusion is prescribed in the law in sundry cases , hath in several instances been by others evidenced . many disputes also have been about it , both concerning the causes of it , the authority whereby it was done , with its ends and effects . but these things are not of our present consideration , who intend only to represent things as they are in facto instituted or observed . of this exclusion , the jews commonly make three degrees , and that not without § some countenance from the scripture . the first they call , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 niddui . the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cherem : and the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shammatha . that which they call niddui , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to expell , to separate , to cast off , is with the most of them the first and lowest degree of this separation and exclusion . and persons who are to pronounce this sentence and put it into execution , are according to the jews , any court from the highest sanhedrin of seventy one at jerusalem , to the meanest in their synagogues . yea any ruler of a synagogue , or wise man in authority , might accorcording unto them , do the same thing . and many ridiculous stories they have about the mutual excommunication and absolution of one another by consent . the time of its continuance , or the first space of time given to the persons offending to repent , was thirty dayes , to which on his neglect he was left unto sixty , and then to ninety , when upon his obstinacy he was obnoxious to the cherem . as the causes of it they reckon up in jerusalem talmud , moed katon , twenty four crimes , on the guilt whereof any one may be thus dealt withal . . he that despiseth a wise man , that is , a rabbi , master , or doctor , even after his death . . he that contemneth a minister or messenger of the house of judgement . . he that calleth his neighbour , servant or slave . . he to whom the judge sends and appoints him a time of appearance , and he doth not appear . . he that despiseth the words of the scribes , much more , the words of the law of moses . . he that doth not obey , and stand unto the sentence denounced against him . . he that hath any hurtful thing in his power , as a biting dog , and doth not remove it . . he that sells his field to a christian , or any heathen . . he that gives witness against an israelite in the courts of the christians . . a priest that killeth cattle , and doth not separate the guifts that belong to another priest. . he that profaneth the second holy-day in captivity . . he that doth any work in the afternoon before the passeover . . he that taketh the name of god in vain on any account . . he that induceth others to profane the name of god. . he that draweth others to eat of holy things without the temple . . he that computes the times , or writes kalendars , or almanacks , fixing the moneths out of the land of israel . . he that causeth a blind man to fall . . he that hindereth others from doing the work of the law. . he that makes profane the killing of any creature by his own fault . . he that killeth and doth not shew his knife before hand before a wise man , whereby it may appear to be fit . . he that is unwilling to , or makes himself difficult in learning . . he that putteth away his wife , and afterwards hath commerce with her in buying and selling , which may induce them to cohabitation . . a wise man of evil fame and report . . he that excommunicateth him who deserveth not that sentence . a● instance of this exclusion , we have expresly in the gospel , john . . the jews § had a●ready agreed , that if any man should confess he was christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he should be put out of the synagogue . he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , menuddeh ; put under the sentence of niddui . and according to this sentence they proceeded with the blind man , whose eyes were opened by the lord christ , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , saith the margin of our translation , they excommunicated him . but that is not the signification of the word ; it denotes only their causing him to be thrust out of the synagogue by their officers , although there is no doubt , but that at the same time they pronounced sentence against him . § if a man dyed under this sentence , they laid a stone upon his beir , intimating that he deserved lapidation if he had lived . howbeit they excluded him not from teaching or learning of the law , so that he kept four paces distant from other persons . he came in , and went out of the temple at the contrary door to others , that he might be known . all which with sundry other things were of their traditional additionals , to the just prescriptions of the word . § in case this process succeeded not , and upon some greater demerits , the sentence of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cherem was to be proceeded unto . this is an high degree of authoritative separation from the congregation , and is made use of either when the former is despised , or as was said upon greater provocations . this sentence must not be denounced , but in a congregation of ten at least , and with such a one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus anathematized , it is not lawful so much as to eat . the third and last sentence in this kind which contains a total and irrecoverable exemption of a person from the communion of the congregation , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shammatha . some of the talmudical rabbins in moed katon give the etymologie of this word , as if it should be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sham metha , death is the●e . but it is generally agreed , that it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to exclude , expell , cast out , that is , from the covenant of promise , and common-wealth of israel . and this the most take to be total and final , the persons that fall under it being left to the judgement of god without hope of reconciliation unto the church . hence it is called in the targum , numb . . . deut. . . the curse , the execration of god ; and by the talmudists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the anathema of the god of israel . but yet it cannot be denyed , but that in many places , they speak of it as the general name for any excommunication , and so as not at all to difference it from niddui , which is taken to be the least degree thereof . the most learned buxtorf hath given us out of an antient hebrew manuscript , a form of this excommunication which is truly ferale carmen , as sad and dismall an imprecation , as according to their principles could well be invented . it is indeed by him applyed unto the cherem , but as l'empereur hath observed in his annotations on bertram , it was doubtless only made use of in the last and greatest exclusion , which is supposed to be the shammatha . the form of the curse is as ensues . § by the sent●nce of the lord of lords , let such a one , the son of such a one , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) be in anathema , or be accursed in each house of judgement , that above , and that below , ( that is , by god and his church ) in the curse of the holy ones on high ; in the curse of the seraphims and ophannim , ( the wheels or cherubims in ezekiel's vision ) in the curse of the whole church from the greatest to the least ; let there be upon him strokes grea● and abiding ; diseases great and horrible : let his house be an habitation of dragons , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or serpents . let his star , or planet , be dark in the clouds ; let him be exposed to indignation , anger and wrath ; and let his dead body be cast to wild beasts and serpents ; let his enemies and adversaries rejoyce over him : and let his silver and gold be given to others : and let all his children be cast at the doors of his adversaries : and let posterity be astonished at his day : let him be accursed out of the mouth of addiriron , and athariel ; from the mouth of sandalphon , and hadraniel ; from the mouth of ansisiel , and pathiel ; from the mouth of seraphiel , and sagansael ; from the mouth of michael , and gabriel ; from the mouth of raphiel , and mesharethiel ; let him be accursed from the mouth of zazabib , and from the mouth of havabib , who is the great god ; and from the mouth of the seventy names of the great king ; and from the mouth of tzorlak the great chancelor ( these names partly significant , and partly insignificant , coined to strike a terror into the minds of weak and distempered persons , they invent and apply at their pleasure to angels , good and bad ; not unlike the monstrous names which the gnosticks gave to the aeons who borrowed many things from the tradition of the jews , and returned them again unto them with an improvement , but they proceed ) let him be swallowed up as corah and his company ; and let his soul depart with fear and terror : let the rebuke of the lord slay him , and let him be strangled like achitophel : let his leprosie be as the leprosie of gehazi ; neither let there be any restoration of his ruine ; let not his burial be in the burials of israel ; let his wife be given to strangers ; and let others humble her in his death . vnder this curse , let such a one the son of such a one be , with his whole inheritance . but unto me , and all israel , let god extend his peace and blessing . amen . now , because it is certain , that this is a form of the greatest and last anathema , of a § final and total excommunication , and yet he who is devoted , is every where said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 muchram , and under the cherem , it is almost evident , that these three degrees are not distinguished as is commonly supposed , namely , that the shammatha should exceed the cherem , and that only the niddui , the highest and extremest sentence in this solemn form , being so often called the cherem . shammatha therefore is only a general name for the expulsion of a person , sometimes with the niddui , and sometimes with the cherem , which yet i do not suppose was alwayes thus horrid and fierce . to add unto the terror of this sentence , they used to accompany the pronouncing § of it with the sound of trumpets and horns , as the targum sayes barak did in his cursing of mezoz , judges . . he shammatized him with four hundred trumpets . and herein have they been imitated by the church of rome , in their shaking of candles , and ringing of bells on the like occasion . i have not reported these things , as though for matter and manner , they wholly belonged unto the penalties of the law that were of divine institution . many things in the manner of their performance , as they are now expressed by the rabbins , were certainly of their own arbitrary invention . when their use amongst them first began , is unknown ; though it be not improbable , that sundry things of this nature were practised by them before the destruction of the second temple , when they had mixed many of their own superstitions with the worship of god , as is evident from the gospel . but this also is certain , that god in sundry cases had appointed that some transgressors § should be separated from the congregation , devoted to destruction , and be cut off . an instance of the execution of which institution we have , ezra . , . they made a proclamation throughou● judah and jerusalem unto all the children of the captivity , that they should gather themselves together unto jerusalem , and th●t whosoever would not come within three dayes , according to the counsel of the princes , and the elders , all his substance should be divided , and himself separated from the congregation of those that had been carried away . a double penalty is here threatned upon disobedient persons ; the one concerned the person of such a one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shall be separated from the congregation of the captivity ; that is , of israel then returned out of captivity : and this was the niddui or expulsion from sacred communion which we before described : he should be esteemed as an heathen . secondly , as to his substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all his substance his goods and possessions should be anathematized , devoted , put under cherem , taken away for sacred uses . hence some have made this distinction between the three degrees of excommunication . first , the niddui concerned only the person , and his separation from sacred offices : cherem had also confiscation of goods attending of it ; the substance of the transgressor being devoted ; and shammatha was accompanied with the death of the devoted person ; which carnal penalties under the gospel being removed , that great and sore revenge which disobedient sinners are to expect from the hand of god at the last day , is substituted by our apostle in the room of them all , heb. . , . civil punishments next succeed , and they were of three sorts . first , corporeal : § secondly , such as respect the outward estate and condition of the offendor : thirdly , capital . first , corporeal punishment was that only of stripes , not exceeding the number of forty , deut. . . an account of the jews opinions , and the manner of their execution of this punishment , is given us by many ; in particular , exactly by buxtorf in his preface unto his bibliotheca rabbinica , whither i refer the reader . they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or beating by strokes , and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beating of forty , or with forty . and he that was liable unto it , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , filius plagarum . many crimes doubtless rendered persons obnoxious to this penalty ; but they are not directly expressed in the law. the jews now reckon up seven instances of unlawful copulation with women , free and unmarried , for adultery , as is known , was capital by the express sentence of the law. as . with a sister . . a fathers sister . . a mothers sister . . a wifes sister . . a brothers widow . . an vncles widow . . a woman separated . many other crimes also they reckon up with reference unto ceremonial institutions , as eating of fat , and blood , and leaven on the passeover , making an oyle like the holy oyle ; even all such trangressions as are threatned with punishment , but have no express kind of punishment annexed unto them . § secondly , punishments respecting state and condition , were of two sorts . first ; pecuniary in a quadruple restitution in case of theft . secondly , personal in banishment , or confinement unto the city of refuge for him that had slain a man at unawares , numb . . . § thirdly , capital punishments they inflicted four wayes . fi●st , by strangulation which was inflicted on six sorts of transgressors . . adulterers . . strikers of parents . . men-stealers . . old men exemplarily rebellious against the law. . false prophets . . prognosticators by the names of idols . secondly , burning , lev. . . and this the jews say , was inflicted by pouring molten lead into their mouths ; and the crimes that this punishment were allotted to , were . the adultery of the priests daughter . . incest ; . with a daughter . . with a sons daughter . . a wises daughter . . a wises daughters daughter . . a wises sons daughter . . a wifes mother . . the mother of her father . . the mother of her father in law. thirdly , death was inflicted by the sword , deut. . . . on the voluntary man-slayer . . on the inhabitants of any city that fall to idolatry . fourthly , by stoning : which was executed for incest : . with a mother : . a mother in law : . a daughter in law : . adultery with a betroathed virgin : . vnnatural uncleaness with men : . with beasts by men : . with beasts by women : . blasphemy : . idolatry : . offering to moloch : . a familiar spirit of ob : . of jiedeoni : . on impostors : . on seducers : . on enchanters or magicians : . prophaners of the sabbath : . cursers of father or mother : . the dissolute and stubborn son : concerning all which it is expresly said , that they shall be stoned . § unto the execution of these penalties there was added , two cautionary laws . first , that they that were put to death for the increase of their ignominy , and terror of others , should be hanged on a tree , deut. . . secondly , that they should be buryed the same day , v. : and this is a brief abstract of the penalties of the law , as it was the rule of the polity of the people in the land of canaan : exercitatio xxii . the building of the tabernacle . moses writing and reading the book of the covenant . considerations of the particulars of the fabrick and vtensils of the tabernacle . omitted . one instance insisted on . the ark. the same in the tabernacle and temple . the glory of god in what sense . the principal sacred vtensil . the matter whereof it was made . the form of it . the end and vse of it . the residence and motions of it . the mercy-seat that was upon it . the matter thereof . of the cherubims . their form and fashion . the visions of isaiah and ezekiel compared . difference in them , and reason thereof . the people having received the law in the wilderness , and therein a foundation § being laid of their future church-state and worship , which was to continue unt●● the times of reformation , heb. . . they had also by gods direction a place and building for the seat of that worship assigned unto them . this was the tabernacle erected in the wilderness , suited to their then moving state and condition ; into the room whereof , the temple built afterwards by solomon suceeded , when they had attained a fixed station in the land of promise . our apostle respecting the ordinances of that church , as first instituted by moses , which the hebrews boasted of as their priviledge , and on the account whereof , they obstinately adhered unto their observation , insists only on the tabernacle ; whereunto the temple and its services were referred and conformed . and this he doth principally , chap. v. , , , , . then verily the first covenant had also ordinances of divine service , and a worldly s●●ctuary . for there was a tabernacle made , the first wherein was the candlestick , and the table , and the shew-bread ; which is called the sanctuary . and after the second veil , the tabernacle which is called the holiest of all , which had the golden censor , and the ark of the covenant , overlaid round about with gold , wherein was the golden pot that had manna , and aarons rod that budded , and the tables of the covenant : and over it the cherubims of glory shaddowing the mercy seat. the preparation for the directions which god gave for the building of this tabernacle § is declared , exod. . the body of the people having heard the law , that is , the ten words or commandments , which was all they heard , deut. . . ( what god spake to them was written in the two tables of stone ) they removed unto a greater distance from the mount , exod. . , . after their removal , moses continued to receive from the lord , that summary of the whole law which is expressed , chap. . , . and all this as it should seem , at the first hearing , he wrote in a book from the mouth of god. for it is said , chap. . v. . that he wrote all the words of the lord. and v. . that he , took the book of the covenant , and read in the audience of the people . the jewish masters suppose that it was the book of genesis that is there intended . for § say they , the rest of the law was not yet written , namely , before god himself had written or engraven the ten words on the two tables of stone . but this is a fond imagination ; seeing the book which moses read contained the form and tenour of the covenant made with that people at horeb , and is expresly so called , and as such , was then solemnly confirmed and ratified by sacrifice . it may therefore be supposed , that there is a prolepsis used in the recording of this story , and that indeed the confirmation of the covenant by sacrifice , which was accompanied with the reading of the book , was not until after the third return of moses from the mount , with the renewed tables . but this also may well be doubted , seeing this sacrifice was prepared and offered by the young men of the children of israel , v. . that is , the first born , whose office was superseded upon the separation of aaron and his sons unto the priesthood , which god had designed before that last descent of moses from the mount. we must therefore leave things in the order wherein they are set down and recorded . it appears therefore that moses wrote the law as he received it from god. this being done , he came down and read it in the ears of the people . and he proposed it unto them , as containing the terms of the covenant that god would have them enter into . this they solemnly engaged to the performance of , and thereby had their admission into a new church-state . this being done , the whole was confirmed by sacrifice , and the sprinkling of blood , to prefigure the great confirmation of the new covenant by the blood of christ , as we shall see afterwards . § things being thus setled , moses goes up again into the mount , to receive directions for that worship of god , which he appointed and enjoyned unto them , in that church-state whereunto they were newly admitted . and here in the first place , the lord instructs him in the frame and whole fabrick of the tabernacle , as that which was an eminent type of the humane nature of christ , and so indispensibly necessary unto the solemn worship then ordained , as that no part of it could be rightly performed but with respect thereunto . this therefore with all the parts and vtensils of it should now come under consideration . but there are sundry reasons for which i shall omit it in this place . as . the most material things belonging unto it , must necessarily be considered in our exposition of those places in our apostle , where they are expresly insisted on . . many things relating unto it , as the measures of it , some part of the matter whereof it was made , divers colours used about it , are very dubious , and some of them so absolutely uncertain , that the jews themselves can come to no agreement about them ; and it is not meet to enter into the discussion of such things , without more room and liberty , then our present design , will allow unto us . . many learned men have already travailed with great diligence and skill in the discovery of all the several concernments of the tabernacle and temple , from whom the reader may receive much satisfaction , who hath a mind to enquire into these things . add unto all this , that the writing of this part of these discourses , is fallen upon such a season , as affords me very little encouragement , or assistance to enlarge upon them . only that the reader may not go away without a taste in one instance of what he might have expected in the whole , i shall chuse out one particular vtensil of the tabernacle , and give an account of it unto him . and this shall be the ark and its attendencies . § the ark was the only furniture of the most holy place ; the most sacred and holy of all the vtensils of the tabernacle and temple . and it was the same in them both , as is evident , kings . . . it was the repository of the covenant ; for so the law written by the finger of god in tables of stone , is often called metonymically , and being annointed , exod. . . became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holiness of holinesses , or most holy , a type of him who was to fulfill the law , and establish the covenant between god and man , being thereunto anointed as the most holy , dan. . . it was also the great pledge of the presence of god in the church ; whence it is not only sometimes called his glory , psal. . . he gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his glory , beauty , majesty into the hand of the enemy , when the ark was taken , whereon the wife of phineas cryed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where is the glory ? sam. . . because therein the glory departed from israel , v. . but in its presence also , glory was said to dwell in the land , psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because therein the shechina , or chabod , or glorious presence of god , dwelt and abode among his people . yea , it hath the name of god himself attributed to it , by reason of its representation of his majesty , psalm . , , . we call it by the same name with the great vessel wherein noah , and the seed of all living creatures were preserved . but their names are far distant in the original both in sound and signification , this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aaron , a chest , it may be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain wood whereof such chests were made ; that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tebah , the name of any vessell in the water great or small , though made with bulrushes , exod. . . § it was , as the principal , so the first vtensil of the tabernacle that god appointed to be made , exod. . . and therein was as the heart from which , by a communication of sacred holiness from the presence of god , all other things belonging unto the worship of the whole were spirited and as it were enlivened . and immediately upon its entrance into the temple , the visible pledges of the presence of god therein appeared to all , and not before , kings . , , , , . § th● matter whereof it was made , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exod. . . shittim wood , or boards of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tree , mentioned isa. . . what wood it was , it altogether uncertain , although it seems sure enough to have been none that grew in the wilderness where the people were at the erection of the tabernacle . for these shittim boards were reckoned amongst the stores of silver and brass , and such other things as they had brought with them into the wilderness , exod. . . and that expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one with whom was found shittim-wood , intimates the rarity of it , and that it may be , it had been preserved by them for sundry generations . there is indeed a place called shittim , and abel shittim , mentioned , numb . . and chap. . . not probably from these trees . however it was in the plains of moab whereunto the israelites came not until fourty years after the making of the ark. farther then , we know nothing of the shittim-tree , or of this wood ; for what ever is discoursed of it , as it hath been discoursed by many , is meer conjecture , ending in professed uncertainty . only it seems to have been notable for firmness and duration , as continuing in the ark apparently years , even from the making of it unto the destruction of the temple by the caldeans . and it may be was returned to the second temple , not perishing absolutely until the covenant with that people expired years after the captivity . but herein it had the advantage of preservation from all external causes of putrefaction , by its inclosure on all parts in a covering of gold . the form of the ark was of a long square chest , of small dimensions , two cubits and § an half in length , one and an half in breadth , and so in heighth also , exod. . . that is , according to the most approved estimation of their measures , near four foot long , and two foot and some inches broad and high ; and farther exactness or accuracy about these measures is of little certainty , and less use . how the boards of it were joyned is not mentioned . over-laid it was with pure gold , beaten gold , pure and immixed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intus & extra , undequaque , on all the boards of it , both within and without , so that no part of the wood was any where to be seen or touched . round about it , that is , on the edge of the side upwards , it had ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it round about ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a diadem , or a fringe of gold-work , such as encompassed diadems or crowns . and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or diadem , was put only on the ark , the mercy-seat , and the altar of incense , intending expressions of rays of gold , as coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to scatter abroad in the manner of rays and beams , which , heb. . . is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the brightness of glory . and hence the rabbins speak of a three-fold crown , of the ark , altar and table ; of the last for the king , of the midst for the priest , of the first for they know not whom , as rabbi solomon expresly . indeed all representing the three-fold offices of christ , for whom the crowns were laid up , zach. . at the four corners , on the outside , were annexed unto it four rings of gold , on § each side two . through these rings went two staves or bars , wherewith the ark was to be carried on the shoulders of the levites , exod. . , . for the negl●ct of which service strictly enjoyned them , numb . . . god made a breach on vzza in the days of david , sam. . . the end wherefore god appointed the making of this ark , was to put therein § 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the testimony , exod. . . that is the two tables of stone engraved on all sides with the ten commandements , pronounced by the ministry of angels , written with the finger of god. besides this , there was in it nothing at all , as is expresly affirmed , king. . . chron. . . deut. . , . the appearance of a dissent from hence in an expression of our apostle , chap. . shall be considered in its proper place . this ark made at horeb , king. . . that is , at the foot of the mountain where the people encamped , finished with the rest of the tabernacle on the first day , of the first month , of the second year of the coming of the israelites out of egypt , exod. . . being , as we have shewed , the visible pledge of the presence of god amongst them , as it was placed with its tabernacle in the midst of the people whilst they were encamped in the wilderness , the body of them being distributed into four hosts to the four quarters of heaven , ( numb . . ) that a blessing from thence might be equally communicated unto them all , and all might have an alike access to the worship of god ; so it was carried in their marching in the midst of their armies , with a pronunciation of a solemn benediction when it began to set forward , and when it returned unto its repository in the most holy place , numb . . , . this was the ordinary course in the removals of the ark. in an extraordinary manner , god appointed it to be carried before all the people , when the waters of jordan were divided by his power , whereof that was a pledge , josh. . . which the people on their own heads going afterwards to imitate in their wars with the philistins , received a sad reward of their temerity and boldness , sam. . from the wilderness the ark was carried to gilgal , josh. . thence removed with the tabernacle to shilo , josh. . . some suppose that after this it was occassionally removed to mizpeh , as judg. . . . , . . , . because it is said in those places , that such things were done before the lord in mizpeh : but that expression doth not necessarily inter the presence of the ark and sanctuary in that place . yea , the context seems to intimate , that it was at another place distant from thence , as v. . they went up from the place of the assembly in mizpeh to the house of god , where the ark was . in shechem also it is supposed to have been , from the assembly that joshua made there , chap. . . upon the close whereof , he fixed a stone of memorial b●fore the sanctuary , v. . but yet neither doth this evince the removal of the ark or sanctuary . for shechem being not far from shilo , the people might meet in the town for convenience , and then go some of them with joshua unto shilo , as is most probable that they did . from shilo it was carried into the field of aphek against the philistins , sam. . . and being taken by them , was carried first to ashdod , then to ekron , then to gath , sam. . thence returned to kiriath-jearim , sam. . to the house of abinadab , sam. . thence to the house of obed-edom , sam. . thence to mount sion in jerusalem , sam. . into a place prepared for it by david . and from thence was solemnly introduced into , and enthroned in the most holy place of the temple , built by solomon , king. . , . in the mean time , whether occasionally , or by advice , the tabernacle was removed from shilo , and that first place of the solemn worship of god altogether deserted , and made an example of what god would afterwards do unto the temple , when his worship therein also was neglected and defiled jer. . , . . , . in the temple of solomon it continued either unto the captivity of jeboiakim , when nebuchadnezzar took away all the goodly vessels of the house of the lord , chron. . . or unto the captivity of zedekiah , when he carried away all the remaining vessels , great and small , v. . of the talmudical fable concerning the hiding of it by josiah , or jeremiah , with the addition of its supposed restoration at the last day , in the second book of machabees , i have spoken else-where . whether it were returned again with the vessels of the house of the lord , by cyrus , is uncertain . if it were not , it was an intimation that the covenant made with that people was waxing old , and hasting unto an expiration . § the things that accompanied this ark in the most holy place were upon it the mercy-seat ; on the ends of it two cherubims . the mercy-seat as to its making , form , use , and disposition , is declared , exod. . . it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cipporeth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hide , to cover , to plaister over , to shut , to plaister with bitumen or pitch . in pihel , to expiate sin , exod. . . levit. . . if the name of the mercy-seat be taken from the word in kal , it signifies only operimentum , tegumentum , tegmen , a covering , and so ought to be rendred . if it be taken from the sense of the word in pihel , it retains the signification of expiation , and consequently of pardon and mercy . so it is by ours rendred a mercy-seat , and that with respect unto the rendring of it by the apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . as by the lxx in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the propitiatory placed on the ark , wherein what r●spect was had to the lord christ , the apostle declares , rom. . . and largely in our epistle , chap. . § its matter was of pure gold , and for its dimensions , it was just as broad and long as the ark whereon it was laid , chap. . . and this mercy-seat or covering of gold seems to have lain upon the ark within the verge of gold or crown that encompassed it , being its self plain without any such verge or crown ; for it was placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the ark just over it , v. . and so was incompassed with its crown , the glory both of justice and mercy , of law and gospel , being the same in christ jesus . § at the two ends of this mercy-seat were placed two cherubims , one at the one end , the other at the other ; both of gold , and , as it should seem , of one continued work with the covering it self . the name of cherubims hath prevailed for these figures or images from the hebrews ; partly because it is retained by our apostle , who calls them cherubims of glory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . and partly because the signification of the word being not well known , it cannot properly be otherwise expressed ; for which reason it was retained also by the lxx . they were of those things which our apostle , chap. . . terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; examples , expressions , or similitudes of things in heaven , whose framing and erection in reference unto the worship of god is forbidden under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exod. . . the likeness of any thing in the heavens above . the first mention of cherubims is gen. . god placed cherubims ; which seems to intimate , that the proto-types of these figures , were heavenly ministers , or angels , though aben-ezra suppose , that the word denotes any erected figures or appearances what ever . others of the jews , as kimchi , think the word to be compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caph , a note of similitude , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a child , to signifie , like a child , being so called from their form and shape . but this answers not unto the description given afterwards of them in ezekiel , much less with the same appellation given to the winds and clouds , psal. . . the word hath a great affinity with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a chariot ; so are the angels of god called his chariots , psal. . . and david so calls expresly the cherubims that were to be made in solomon's temple , chron. . . gold for the pattern , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hammercheba hacherubim , where the allusion is open ; the chariot of the cherubims , and ezekiel describes his cherubims as a triumphant chariot , chap. . it is not therefore unlikely that their name is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to ride , or to be carried , to pass on swiftly , expressing the angelical ministry of the blessed spirits above ; if they were not rather meer emblems of the power and speed of god in his works of grace and providence . these cherubims are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , not molten , but beaten , even and § smooth , and seem to have been one continued piece with the mercy-seat , beat out with it and from it . there is no more mention of their form but only that they had faces and wings . of what sort those faces were , or how many in number were their wings , is not expressed . in ezekiel's vision of the living creatures , which he also calleth cherubims , chap. § . . there is the shape of a man ascribed unto them , they had the likeness of a man , chap. . . faces , ver . . feet , ver . . hands , ver . . sides , or body , ver . , . each of them also had four faces ; of a man , a lion , an ox , and an eagle , ver . . and each had four wings , ver . . in john's vision in the revelation , seeming to answer this of ezekiel's cherubims , from the eyes that his living creatures were full of , and the appearance of their faces , they had each of them six wings , answering unto those of the seraphims in the vision of isaiah , chap. . . the jews generally affirm , that these visions of the glory of god by isaiah and ezekiel § were the same , and that ezekiel saw nothing but what isaiah saw also ; only they say , that ezekiel saw the glory of god and his majesty , as a country man who admires at all the splendor of the court of the king , isaiah as a courtier , who took notice only of the person of the king himself . but there are many evident differences in their visions . isaiah calls the glorious ministers of god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seraphims , from their nature , compared to fire and light ; ezekiel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cherubims , from their speed in the accomplishment of their duty . isaiah saw his vision as in the temple ; for although from those words , i saw the lord sitting upon a throne , high and lifted up , and his train filled the temple . aben-ezra and kimchi suppose , that he saw the throne of god in heaven , and only his train of glory descending into the temple ; yet it is more probable that he saw the throne it self in the temple , his train spreading abroad to the filling of the whole house . for he calls the temple , the throne of his glory , jer. . . and a glorious high throne , chap. . . that is , a throne high and lifted up , as in this place . ezekiel saw his vision abroad in the open field , by the river of chebar , chap. . . isaiah first saw the lord himself , and then his glorious attendants ; ezekiel first the charist of his glory , and then god above it . isaiah's seraphims had six wings , with two whereof they covered their faces , which ezekiel's cherubims had not ; and that because isaiah's vision represented christ joh. . . with the mysterie of the calling of the gentiles , and rejection of the jews , which the angels were not able to look into , ephes. . , . and were therefore said to cover their faces with their wings , as not being able to look into the depths of those mysteries ; but in ezekiel's vision , when they attended the will of god in the works of his providence , they looked upon them with open face . wherefore from the diversity in all these visions , it appears , that nothing certain concerning the form or wings of the cherubims made by moses can be collected . most probably they had each of them only one face directly looking one towards the other , and each two wings , which being stretched out forward over the mercy-seat , met each other , and were meer emblems of the divine presence and care over his covenant , people and worship . and this was the whole furniture of the most holy place in the tabernacle of § moses . in that of the temple of solomon , which was more august and spatious , there was by god's direction two other cherubims added . these were great , and large , made of the wood of the olive tree , over-laid with gold , and they stood on their feet behind the ark westward , with their backs towards the end of the oracle , their faces over the ark and mercy-seat eastward , toward the sanctuary ; their wings extending twenty cubits long , even the whole breadth of the house , and meeting in the midst , their inward wings were over the ark , king. . , . chron. . , , . § and this was that appearance of his glory , which the lord god of israel granted unto his church of old ; which though it were beautiful and excellent , as appointed by himself , yet was it but carnal and worldly , in comparison of the heavenly and glorious mysteries of the gospel ; especially of him , who being obscurely shadowed out by all this preparation of glory , was in himself the real brightness of his glory , and the express image of his person , as shall further be declared on chap. . . exercitatio xxiii . of the office of the priesthood ; the high priest in particular . the most illustrious type of christ. the call of aaron unto the priesthood . things concurring unto his call , and separation unto his office. the garments prescribed unto him . ordinary . extraordinary . the nature of the office of the high priest. what he performed himself alone . what with the assistance of other priests . what with the assistance of priests . and levites . his blessing the people . his judging of them . the succession of these priests . how many served under the tabernacle . how many under the first temple . how many under the second temple . the disturbance of this succession . fatal end of the aaronical priesthood . the principal glory or all mosaical worship consisted in the person and office § of the high priest. the scripture calls him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great priest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this priest with his attendants of the same family was the hinge , whereon the whole worship of the judaical church depended and turned . and therefore our apostle doth undeniably prove , that the law of commandments contained in ordinances was to be changed , because there was a promise of raising up a priest that was not of the house of aaron , nor of the tribe of levi , which the observation of the law in the worship of god could not consist withal , heb. . , . now this high priest being in his person and his office , the most illustrious type of the messiah and his office , and the principal means whereby god instructed his church of old in the mysterie of the reconciliation and salvation of sinners , most things concerning him , are expresly and at large handled by our apostle , and must , god assisting , come under our consideration in the several places wherein by him they are insisted on ; i shall therefore here only in these previous discourses give a brief account of some such concernments of his person and office as will not directly again occur unto us . what was the state and condition of the priesthood in the church from the § foundation of the world , untill the time we now treat of , by whom that office was executed , how they came unto it , and wherein it did consist , i have declared elsewhere . the foundation of an especial priesthood in the church of israel , is laid , exod. . v. . provision being made of holy things , god proceeds to supply the church with holy or dedicate persons for their administration . the first thing expressed is the call of the high priest. hereof there are two parts . first , gods revelation and authoritative constitution concerning it . secondly , his actual consecration . the former is expressed , exod. . . and take thou unto thee aaron thy brother and his sons , that they may minister unto me in the priests office. aaron was the elder brother of moses , born three years before him , exod. . . and was now eighty four or eighty five years of age , when god thus calls and appoints him to the office of the priesthood . with him all his sons , all the males of his family were dedicated unto the service of god in their successive generations . and in this call unto his office , he was a type of christ , who entered not on his priesthood , but by the designation and authority of the father : heb. . , . secondly , unto the compleating of his call , there concurred his consecration or separation § unto god , at large described , exod. . in general it is expressed , v. . by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render to hallow , that is , to sanctifie , to separate unto god in the work of the priesthood . this is general expression of his consecration , for what we afterwards translate to consecrate , v. . . respects only one particular act of the whole work or duty . now the parts hereof were many , which may briefly be enumerated . first , there was their manuduction , their bringing to the door of the tabernacle , chap. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; thou shalt bring them nigh , the word used in all sacred approaches and dedications to god. the priests themselves were made a corban . secondly , they were washed with water . v. . thou shalt wash them with water . after this the priests on all occasions were to wash themselves ; at present this being a sacred action , and they being not as yet consecrated , it was performed towards them by moses , who at this and other times discharged the office of an extraordinary priest. thirdly , being washed , they were cloathed with the holy garments , v. , . of which afterwards . fourthly , the high priest being cloathed , was anointed with the holy oyle poured on his head , and running down over all his garments , v. . psalm . v. . the making , and use of this ointment , prefiguring the unction of the lord christ with all the graces of the spirit , heb. . . are declared , chap. . v. . fifthly , sacrifices of all sorts were offered unto god. . the mincha or meat-offering . . the chataath or sin-offering , v. , , . . the hola , or whole burnt offerings , v. . . . shelamim or peace-offerings , v. . . tenumoth , and tenuphoth , heave , and wave-offerings , v. , . . nesek or the drink-offerings ; v. . so that in the consecration of the priest , all sacrifices also were as it were a-new consecrated unto god. sixthly , in the use of this sacrifice there were five ceremonies used belonging in a peculiar manner unto their consecration . . the filling of their hand , ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this we have rendred , thou shalt consecrate them , as though their consecration was some peculiar act distinct from these prescribed ceremonies . but that which is thus expressed , is only one of them ; or the putting of some parts of the sacrifice into , or upon their hands to bear to the altar , which being the first action in them belonging to the sacerdotal office , ( for in all the former passages they were meerly passive ) is sometimes by a synecdoche used for consecration its self . . the putting of blood , upon the tips of their right ears , and upon the thumbs of their right hands , and the great toes of their right feet , v. . intimating their readiness to hear , and perform the will of god. and this blood was taken from one of the rams that was offered for a burnt-offering . . the sprinkling of them with blood from the altar , and the anointing oyle together , upon all their garments , v. . the imposition , or laying of their hands on the head of the beast to be sacrificed for a sin-offering , v. . . denoting the passing away of their sin from them , that they might be fit to minister before the lord. . the delivery of the wave-offering into their hands as a pledge of their future portion , v. , . seventhly , the continuance of all this ceremony is observed , v. . by the repetition of the sacrifices mentioned it was continued seven dayes . during this time aaron and his sons , abode night and day at the door of the tabernacle of the congregation ; after all which they were admitted unto , and administred in their office. now all this solemnity was used by the appointment of god , partly , to beget a reverence in the priests themselves unto his worship , and in the administration of it ; partly , to teach and instruct the whole church in the mysteries of their redemption by the true high priest , whose person and office was shadowed out hereby , as afterwards will more fully appear . § immediately upon the revelation of the mind of god , for the setting apart of aaron to the priesthood , he prescribes the garments that he was to use in the discharge of the duties of his office. for the worship now instituted , b●ing outward and carnal , that which made an appearance of glory and beauty as these vestments did , was of principal consideration therein . these garments of the high priest were of two sorts . first , those of his ordinary and constant ministration in the sanctuary : secondly , those of his annual and extraordinary ministry in the most holy place . the first are appointed , exod. . consisting of eight parts . first , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : breeches of linnen for to cover the flesh of his nakedness , exod. . , . that is , to wear next unto him on his loins . secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exodus . v. . a coat of fine linnen , or silk , which was next them over the breeches , from the shoulders unto the ancles . thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exod. . . a girdle of silk , or twined linnen , with purple , blew and scarlet , wherewith they girt the coat under the paps or breast . fourthly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exod. . . a robe , all of blew with bells of gold , and pomegranats , hanging interchangably at the fringes of it , in number , as the jews say , seventy two of each sort ; this robe covered the coat and girdle . fifthly , upon the robe was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ephod , which name we have retained , as not finding any garment in use else-where that should answer unto it . it was a covering for the shoulders , made of gold , blue , purple , scarlet , and fine linnen , curiously wrought . in the top hereof , on the shoulders of the priest , were two precious stones , onyx say some , beril say others , with the names of the tribes of the children of israel engraven on them , six on one stone , and six on the other , exod. . , , . sixthly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render a breast-plate , wrought as the ephod , and of the same materials . herein were fastned in ouches of gold , twelve precious stones , with the names of the tribes engraven on them : which jewel , because of its use in judgment , was called , as i suppose , urim and thummim , exod. . , , , , . seventhly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a miter for the head , made of fine linnen , after the fashion of an eastern turban , sixteen cubits long , wreathed about his head , exod. . eighthly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plate , a flowring of gold , fastned with a lace of blue on the fore-front of the mitre , wherein was engraven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness to the lord. i have only named these things , without farther consideration of them ; partly , because § they have been enquired into , and controverted by many already ; and partly , because i cannot my self come unto any certainty about sundry things relating unto them . the colours which we render blue , purple and scarlet , with the substance of that which we after translate fine linnen , cannot be clearly manifested what they were . the stones of the breast-plate and ephod , for the most part are unknown , and their names are applied only by conjecture , unto such whose names are known to us . concerning these things , the jews themselves are at a loss , and give us only various rumors and surmises ; and i shall not adde to the heap of conjectures which have already been cast into this treasury . the extraordinary garments of the high priest i call them , which he wore only § on the day of attonement , because they were worn but once only . and these he used not in the whole service of that day , but only when he entred into the most holy place . now these , though for the kind of them they were the same with the linnen garments before mentioned , yet they were made particularly for that day . for after the service of that day , they were laid up in some of the chambers belonging unto the sanctuary : and they were four , linnen breeches , a linnen coat , a linnen girdle , and a linnen mitre , levit. . v. . v. . these the jews call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white garments as the other his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 garments of gold . the high priest being thus arraied , was prepared for the work of his office , which § was three-fold : . to offer sacrifices to god for the people . . to bless the people in the name of god. . to judge them . for the first , our apostle declares it , and insists upon it frequently in this epistle , chap. . . chap. . , . chap. . . chap. . . and his work in the business of sacrifices was three-fold . first , that which he performed himself alone , none being admitted to assist him , or to be present with him , or so much as to look upon him . this was that which he performed when he carried the bloud into the most holy place on the day of atonement , levit. . heb. . . the sacrifice before the ark , mercy-seat and cherubims was peculiar to himself alone . and in case of any occasional hinderance or impediment that might befall him , there was always a second priest who was substituted in his room , that the great service of that day might not be omitted . secondly , that which he performed assisted by other priests . such was the whole service of the sanctuary , heb. . . about the daily incense , the shew-bread , the candle-sticks and lamps , even all the service of the holy place . thirdly , that wherein he had the assistance of the other priests , and the service of the levites . such were all the services of the court at the brazen altar , where the levites assisted in the killing , slaying , and removal of the bodies of the beasts that were sacrificed . the especial season of these services , diurnal , sabbatical , monthly and annual , are of too great variety and extent to be here insisted on . secondly , his blessing of the people was two-fold . first , solemn , at stated seasons , § according unto a form prescribed unto him , numb . . , , , , . secondly , occasional , with respect unto particular seasons , as eli blessed hannah , sam. . . thirdly , his work also was to judge the people . . in things concerning the house and worship of god , zech. . . . in hard and difficult cases , he joyned with the judge or ruler , in judging between men according to the law , deut. . . . he was always a member of the sanhedrim . this , i know , is denied by some of the jews , but it seems to be warranted from deut. . v. , , , , , . § being thus appointed in his office , a succession also therein was designed , namely , by the first-born male of the eldest family or branch of the posterity or house of aaron . but the tracing of this succession in particular , is greatly perplexed , for it is no where directly given us in the scripture ; for that space of time wherein the story of the church is recorded therein . different names are also in several places given unto the same persons , as seems most probable . besides , josephus , who is the only approved writer of the jews in things of this nature , is either corrupted in some passages on this subject , or doth palpably contradict himself . the postalmudical masters are so far from yielding any relief in this matter , that by their jarrings and wranglings they render it more perplexed . neither have those amongst our writers , who of old or of late have laboured to trace this succession , been able to agree in their computations . four or five differing catalogues i could give in , that are contended for with some earnestness . i shall not therefore hope , in this brief account of things which i am confined unto , to give light unto a matter of such intricacy and perplexity . i shall therefore content my self to give the most passant account among the jews of this succession in general , with some few observations upon it , and so close this discourse . § it is generally agreed after josephus , that the whole number of high priests from aaron inclusively to the destruction of the second temple , was eighty and three . for though in the babylonian talmud , some of them reckon up above eighty high priests under the second temple alone , yet the more learned of the later jews , as the author of tzemach david ad millen . . an. . expresly prefer the authority of josephus above them all . of these eighty three , thirteen administred before the lord under the tabernacle , or whilst the tabernacle built by moses in the wilderness , was the sacred seat of divine worship and ordinances . of these , the first was aaron , the last abiathar , who was put by the priesthood by solomon , a little before the building of the temple . and in this succession there was but one interruption ; namely , when eli of the house of ithamar , the younger son of aaron , was preferred to the priesthood . it is probable that he had been second priest in the days of his predecessor , and was doubtless admitted unto the office upon the reputation of his holiness and wisdom . and it may be that he whose right it was to succeed of the house of phineas , was either uncapable , or judged unworthy . § in the first , or solomon's temple , there administred eighteen high priests , whose names are recounted by josephus , lib. . cap. . lib. . cap. . of these , the first was zadock ; the last jehozadeck who was carried into captivity by nebuchadnezzar , chron. . . though i question whether ever he administred as high priest , only he was left at the destruction of the city and temple , after the death of his father seraiah . nor was there any known interruption in this series of succession , being carried down in a right line from the house of phineas by zadock . § the remainder of the number before mentioned , served under the second temple , being multiplied by the tumults and disorders which the people then fell into . the first of them was joshua the son of josedech ; the last one phineas , or phananias , made high priest by the seditious villains , a little before the last siege and destruction of the city . and this succession , or that during this season , had interruptions many and great . the first mentioned by josephus was after the death of onias , the fourteenth high priest from the building of the temple , when antiochus first put in joshua , who was called jason , the brother of onias , and afterwards displacing him , thrust in menelaus into his room . after a while he puts out this menelaus , and placeth one alcimus , of another family , in his steed . after this alcimus , the family of the machabees , or hasmoneans , took on them the office of the high priesthood . their race being extirpated by herod , ananus a private priest , was by force and power put into the place . and from this time forward , to the destruction of the temple , there was no order observed in the succession of the high priest , but persons were put in and out at the pleasure of the rulers , either the romans or the herodians . for hyrcanus being taken prisoner by the parthians , and antigonus , the son of aristohulus his brother , being taken by herod and sofia , and crucified at antioch by marc. antony , in whom the race of the hasmonaeans ended , vile persons were put in and out at pleasure , some for a year , some for a month , one for a day , some for a longer season ; until the whole nation , church and state , rushing into its final and fatal ruine , in their rebellion at hierusalem they thrust out matthias put in by agrippa , and chose one by lot to succeed him ; when god , to manifest his disapprobation of them , caused the lot to fall upon one phananias , a meer ideot , who knew nothing of the place or office which they called him unto , with whom ended the church and priesthood of the jews . exercitatio xxiv . sacrifices the principal worship of god. three sorts of them . . of the brazen altar . . of the sanctuary . . of the most holy place . respected by the apostle . all sacrifices of the altar . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every corban , either isha , or terumah . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of six sorts . . hola . . mincha . . chataath . . asham . . milluim . . shelamim . a second distinction of fire offerings . either zebach or mincha . these distinctions and differences explained at large . the matter of all sacrifices . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first particular sacrifice . the rise , use and direction of it . vse of it among the heathen . what of antient tradition , what of their own invention . the manner of their sacrifice . the end of it . to make expiation or attonement , what . seasons and occasions of this sacrifice . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meat-offering . the use of that name ; general , particular . the matter of this offering . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the drink offering . the matter of it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace offerings . reason of the name . things peculiar to this kind of sacrifice . the use of it among the heathen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin-offering . the name and causes of it . sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what . the persons to offer this sacrifice . the annointed priest , who , levit. . . the whole congregation . the ruler . a private person . the time and manner of this sacrifice . the sprinkling of bloud in it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trespass-offering . it s difference from the sin-offering . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecration offerings . second sort of corbans . terumoth . § the principal worship and service of god , both in the tabernacle and temple , consisted in offerings and sacrifices . for these did directly represent , and in their general nature answered that which was the foundation of the church , and all the worship thereof ; namely , the sacrifice of the son of god : and he is called the lamb of god , which taketh away the sin of the world , joh. . v. . because he fulfilled and perfectly accomplished what was prefigured by the sacrifice of lambs , and other creatures , from the foundation of the world . neither were these offerings and sacrifices any thing , but means of gods institution , for men to express by them their faith in the first promise . nor were sacrifices in general now first instituted , nor the kinds of them first appointed ; but the most of them were observed upon divine revelation and command from the entrance of sin , and giving of the promise ; only they were rescued in the repetition of them unto moses , from the superstition that was grown in their observance , and directed unto a right object , and attended with suitable instructive ceremonies in the manner of their performance . § now these offerings were of three sorts . first , those of the court , or brazen altar , by bloud and fire . secondly , those of the sanctuary at the altar of incense , and table of shew-bread . thirdly , those of the most holy place before the ark , mercy-seat and oracle . the first of these represented the bloudy death of christ , and sacrifice on the cross : the second his intercession in heaven : and the third , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or effects of both , in attonement and reconciliation . and these our apostle mentions , chap. . v. , . every high priest is ordained to offer gifts and sacrifices : and there are priests that offer gifts according to the law. chap. . v. . into the second went the high priest alone once every year ; not without bloud , which he offered for himself and the errors of the people . v. . by the bloud of bulls and calves . v. . the bloud of bulls and calves , and the ashes of an heifer , sprinkled . v. . almost all things are by the law purged with bloud . chap. . for the law having a shadow of good things to come , not the very image of the things , can never with those sacrifices which they offer year by year continually make the comers thereunto perfect . for then would they not have ceased to be offered ; because that the worshippers once purged should have had no more conscience of sins . but in those sacrifices there is remembrance again made of sins every year . for it is not possible that the bloud of bulls and goats should take away sins . wherefore when he cometh into the world , he saith , sacrifice and offering thou wouldest not . v. . and every priest standeth daily ministring and offering oftentimes the same sacrifices , which can never take away sin . chap. . v. . for the bodies of those beasts , whose bloud is brought into the sanctuary by the high priest for sin , are burnt without the camp . evident it is , that these and the like passages , wherein our apostle refers to the institution , § nature , use , end and manner of the observation of sacrifices , cannot be rightly understood , without some distinct notion of them , as prescribed by god unto moses , and observed by the people under the old testament . i shall therefore here give a brief system of them , and account concerning them . sacrifices of the altar in general were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corbanim . the name it may § be of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not distinctly applied unto every sort of them ; but whereas every thing that any man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought nigh to dedicate or offer unto god , was thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we may allow it to be the general name of all sacrifices . and therefore on the close of the annumeration of all fire-offerings , it is added , this is the law which the lord commanded moses in mount sinai , in the day that he commanded the children of israel to offer , or bring nigh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their corbans , that is , offerings or sacrifices of all sorts . now every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 isha , a firing , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terumah , an heave-offering , § or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tenupha , a wave-offering ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ishim were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kodesh kodashim ; holiness of holiness , or most holy ; all but one ; the other were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kodesh hi●●ulim , holiness of prayses , levit. . . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fireings , fire offerings , were expresly of six sorts , as they are distinctly § set down levit. . v. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hola , the burnt offering ; . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mincha , the meat offering : . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chataath , the sin-offering ; . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascham the trespass-offering ; . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milluim , consecration ; . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zebach shelamim , peace-off●rings ; so are they rendred by ours , how rightly , we shall see afterwards . besides , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mincha contained that , properly so called , the meat-offering ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nesek , the drink-offering . the lxx render the verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is the law of whole burnt offerings , and of sacrifices , and for sin , and trespass , and of perfection , or consummation , and of the sacrifice of salvation . the particulars shall be examined as they occur . the vulgar latine reads the words , lex holocausti , & sacrificii pro peccato , & delicto , & pro consecrasione , & pacific●rum victimis ; this is the law of the whole-burnt-offering , and of the sacrifice for s●n , and trespass ; and for consecration , and for the sacrifices of peace-makers . and herein either the mincha is wholly left out , or the words should be read , & sacrificii , & pro peccato ; and so answer to the greek , expressing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifi●ium , though improperly . these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fire offerings are moreover distinguished into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zebach , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § mincha in a large sense . for it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mincha is used very variously . for , . sometimes it is of as large a signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corban it self ; and is frequently applied unto offerings of bloud , as well as of meat and drink , gen. . v. . ▪ sometimes it is contra-distinguished to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and denotes all sacrifices by fire , not of beasts and bloud ; psal. . v. . dan. . v. . levit. . v. . . sometimes it signifies that peculiar offering , which being made of flower or meal with oil , we call the meat-offering , levit. . . wherefore in this distribution , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , victima , sacrificium mactatum , a slain sacrifice ; compriseth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hola , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chataath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascham , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sh●lamim ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which was peculiarly so , mincha ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nesek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milluim partook of both . and these things must be a little further explained . first , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corban , the general name of all sacrifices , taken from the general nature , § in that they were all brought nigh unto god , is usually rendred by the vulgar latine , oblatio , and by us suitably an offering ; is properly appropinquatio , a drawing nigh , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to approach , to draw near . the lxx render it constantly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a gift ; unless it be , nehem. . . chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is munus , donum . and so is it rendred by the evangelist , matth. . , . and chap. . . usually it is such a gift , as is presented to appease , reconcile , or obtain favour ; which amongst men the hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shocad . so plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which the poet translates . munera ( crede mihi ) placant hominesque deosque placatur donis jupiter ipse datis . and this joash in his parable seems to allude unto , judg. . v. . where he brings in the vine saying , shall i leave my wine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delighting god and man ; namely , in sacrifices and gifts , which are a great propitiation , which always ariseth from a savour of rest . corban then is any gift brought nigh and offered unto god in any sort . of these offerings or gifts , some were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ishim . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is first mentioned , exod. . . thou shalt burn the whole ram upon the altar , it is a burnt-offering unto the lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a savour of rest , a firing unto the lord ; ignitio . thus all sacrifices were called that were burned on the altar , either wholly or any part of them . the greeks thought they had no proper word to express this by , ( as frequently in all their abundance they are streightned in expressing the signal emphasis of the divine hebrew ) have variously rendred it ; not once properly , or with any intimation of the native importance of the word . sometimes they translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exod. . . sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the same purpose . levit. . . chap. . . a sacrifice ; sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , levit. . . that is , an oblation , an offering ; thus most frequently . but whereas that word signifies primarily the seed of fruit , or the profit made by it , and is but tralatitiously accommodated unto oblations , it doth most improperly express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which principally intended the sacrifices of beasts , as burnt in the fire . it is then the general name of all sacrifices or gifts burnt on the altar , in part or in whole . every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fire offering , was either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sebach the greeks render constantly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and words of the same original ; that is , a sacrifice of slain beasts . victima , h●stia mactata . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to sacrifice by killing ; though i know that eustathius thinks that homer useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but its constant use in all authors is to kill in sacrifice . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a slain sacrifice ; though it be often used in the scripture metaphorically . so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie , properly the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , teth and zain b●ing easily and often changed ; that is , to kill and slay . and elias levita observes , that it is but twice used when it doth not directly denote killing . and from this kind of sacrifices had the altar its name . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misbeach ; and so in the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now of the sacrifices that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were four sorts ; . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the burnt-offering ; . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin-offering ; . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the trespass-offering ; . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace-offerings ; and in part also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or consecration-offerings , &c. as was before observed . § 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second species of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the word is of an uncertain original , and various signification . those who suppose that it respected only offerings of the fruits of the earth , are greatly mistaken . instances have been given already to the contrary , and more shall be added . generally learned men deduce the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that mem may be esteemed a radical letter , whence in the plural number it is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the misna ; which yet is but a feigned radix , no where used in the original , or the targum : and it is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the scripture , as psal. . . hence some deduce it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to lead or bring to , making it agree in its general signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cor●an . some think it may rather be deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to refresh , recreate , give rest ; and that because it is called emphatically a savour of rest unto the lord , levit. . v. . the lxx sometimes render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , manifesting that they knew not the precise importance of the word , and therefore left it untranslated . it comprised , as was said , the mincha properly so called , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or drink-offering , and had a place also in the offerings of consecration . and these were the corbanim or oblations , that were ishim , or fire-offerings , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most holy to the lord. § of the other sort of offerings , which were only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness of praises , there was no general name ; but they were either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terumah , the heave-offering , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tenuphah , the wave-offering , whereof we shall speak afterwards . § the matter of all these sacrifices was of three sorts . . beasts . . fowls , or birds . . fruits of the earth ; all accompanied with salt and incense . of beasts there were also three sorts designed to this use and service ; one of the herds , namely , bullocks ; and two of the flocks ; . sheep , . goats . of fowls or birds , two sorts were used ; . turtles , . pigeons , and it may be sparrows , in the singular case of the sacrifice for the cleansing of the leper , levit. . . in all of these ( that is , of the beasts ) it was required that they should be , . males , unless in the sin and trespass offering . . without blemish . the fruits of the earth were of all sorts , useful to the life of man. and all these sacrifices from their general ends may be reduced unto three heads . for they were all of them either , . propitiatory , as designed to make attonement for sins ; or , . euctical , to impetrate mercies from god ; or , . eucharistical , to return praises unto him . § the first particular sacrifice instituted in the church of israel , regulated and directed , levit. . was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the burnt-offering . i say it was then first prescribed unto that church , after the rearing of the tabernacle , and regulated as to the times , occasions , and seasons of its celebration ; for as to the nature of it , it was instituted and observed from the foundation of the world . and it seems to have been the first acceptable sacrifice , namely , that which abel offered , gen. . . for whereas it is expresly said of the offering of cain , not only that it was mincha , but that it was of the fruits of the earth , that is , a meat-offering ; it is said only of abel , that he brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the firstlings of his flock , and of the fat thereof ; that is , either with their fat , or the fat firstlings , the proper matter of this sacrifice . our apostle calls it his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his gift , that is , his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or free-will-offering , as all were before the law ; and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . the sacrifice that he slew to the lord. but the name is first expressed , gen. . : where both the matter and nature also of it is set down ; noah builded an altar , and took of every clean beast ( bullocks , sheep and goats ) and of every clean fowl ( turtles and pigeons ) ( this god had instructed him in ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and offered burnt offerings on the altar . so did job , before the giving of the law , chap. . . which god also prescribed unto his friends , chap. . . as did jethro also in the wilderness exod. . . for from that sacrifice of noah , was this rite of whole-burnt-offerings derived by tradition unto all nations of his posterity : but the end and use of it being lost , it was in process of time , by the craft of satan , turned into the chiefest way of exercising their idolatry . the matter therefore of this sacrifice was preserved among the heathen ; although § they made use of other creatures also , then what were allowed in the law of moses , or applied unto that purpose by any who were guided by divine direction . their principal solemn sacrifices were of the herd , which therefore they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or buthysia , the sacrifice of oxen , and that of all sorts of kine . taurum neptuno , taurum tibi pulcher appolo , as virgil. and he also expresseth the way of offering these bulls or oxen to neptune , apollo , and of their feigned deities . et solida imponit taurorum viscera flammis . they committed their whole inwards unto flames on the altar ; which expresseth this holocaust . and they offered kine of all sorts . so homer tells us , that nestor sacrificed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , an heifer or a bullock of one year old , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith eustathius ; as in many cases the law directed . and the poet adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which none had brought to the yoke , as the same was required in the sacrifices of the law. to the moon they sacrificed a bullock , whose horns turned into the likeness of her first appearance : — sterilemque tibi proserpina vaccam . and a barren heifer to proserpina . and plutarch telleth us , that some of the old aegyptians offered a red heifer in sacrifice , which i much doubt ; and suppose rather the report to have risen from the ceremonies of the red cow instituted in the wilderness , when the people came out of egypt . but whereas an ox was an harmless and useful creature , some of them began at length to suppose that it was not meet to use them in sacrifice . but to keep up the old tradition of this kind of offering , they made a cake , which they called papanon , and fashioned it into the similitude of an ox , and termed it an ox , as hesychius in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so the images of idolatrous groves , placed by idolaters in the temple of old , are called groves in the scripture ; and the small shrines made for diana , are called temples . sheep also they sacrificed , especially lambs , to jupiter , minerva , and diana ; and § goats or kids to bacchus . whence is that of the poet. rode caper vites , tamen hinc cum stabis ad aras , in tua quod spargi cornua , possit , erit . the vines cropt by the goat , yet wine suffice to sprinkle him when made a sacrifice . which as suetonius testifies , was bitterly reflected on nero caesar upon his foolish edict for the cutting down of vines in italy . birds or fowls also they offered or sacrificed , but without distinction ; cocks , geese , turtles , and the like . § but besides these things that were of antient tradition , they added as the matter of their sacrifices all sorts of living creatures , even such as the law of nature refused , and such as among the jews were in an especial manner forbidden ; neither ever were they in use amongst the first fathers of the world , untill after the babylonian dispersion . of the first sort was their sacrificing of men , which i have elsewhere shewed to have been catholick in the world . of the latter , to omit horses , dogs , and the like , we may take an instance in that of swine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the offerings of swine , was the principal , and as the most of them judged the most antient kind of sacrifice amongst them . this they constantly used , whether in consecrations , or lustrations , or confirmations of covenants , the most solemn occasions of their sacrifices . so in the first way he speaks in aristophanes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . money i want , a sacred swine to buy ; i would be consecrate , before i dye . and in case of lustration or expiation , plautus speaks to the same purpose in his maenechmi , adolescens quibus hic pretiis porci voeneunt sacres sinceri ? nummum unum en à me accipe ; jube te piari mea pecunia ; nam ego quidem insanum esse te certe scio . young man , what is here the price of swine fit for sacrifice ? take a piece of silver of me , and get thy self expiated , ( or freed from thy malady by sacrifice ) with my money ; for i 〈◊〉 certainly that thou art mad . and another concerning covenants . caesâ jungebant foedera por●â . they ratified their covenants by the sacrifice of a female swine . but this by the way ; we return . § the nature , and manner of it in the church of israel , is directed , levit. : in general , as was said , it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , corban , a gift brought nigh to god : ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if his corban be hola . from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hala , ascendit , to go upward , it was so called . the lxx . render it for the most part by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as doth our apostle , chap. . . that which is wholly consumed or burnt , as this was all but the skin . for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned , v. . and chap. . v. . and no where else in the scripture , rather signifies the whole trunk of the body after the head was cut off , then the fat of the cawl , as we render it . and it is not unlike , but they might make use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because the beginning of it answers in sound unto the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for that they were at a loss in expressing the names of the particular sacrifices , hath been declared . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to ascend ; and because things that do so , do disappear , and seem not to be , it denotes also to consume , or to be consumed ; and from either of these significations , this sacrifice which was wholly burnt , may take its name . § in the manner of this sacrifice , it is observable ; that he who brought it was to put his hand on the head of it , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and put his hands upon the head of the burnt-offering ; lay them on , that the beast might seem to bear and sustain them ; so we , after the vulgar latin , manus suas , his hands , in the original his hand . and the hebrews are divided , whether he laid on only one hand , his right hand , or both . chap. . v. . where the high priest was to perform this duty in the name of the people , it is said expresly , that he shall put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both his hands on the head of it : whence most conclude ; that both the hands are here also intended . but this seems rather to be an argument unto the contrary . for in saying that the high priest ( who was to offer for himself as well as the people ) in his performance of this work , shall lay both his hands , and when a private person did it , he shall lay on his hand , the holy ghost seems to intimate a difference between them in this action . and this ceremony was observed only when the offerings was of beasts ; not so when it was of fowls or birds . and when the season of the sacrifice was stated by gods prescription for the use of the people , the priest was to perform this duty . the meaning of the ceremony was , quod illorum capiti sit ; typically and representatively to impose the sin of the offerer , on the head of the offering , to instruct us in the bearing of our sin by christ , when through the eternal spirit he offered himself unto god. secondly , the beast , now a corban , by being brought unto the altar , was to be § slain . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. . he shall kill the bullock ; that is , say some , he that brought the offering , was to kill it . for say they , those that killed the offering , are distinguished from them that took the blood of it , and sprinkled it on the altar , chron. . . so they killed the bullocks , and the priests received the blood , and sprinkled it on the altar . but those slayers seem not to have been the people , but the levites , who were to assist the priests in their service , numb . . . and who in all greater sacrifices , did the outward work of killing , and slaying . see chron. . , . as also it is said expresly , that they slew the paschal lamb , chron. . and unto this killing of the bullock , or kid , or lamb , answered the wringing off of the head of the bird , if the burnt offering were of fowls , which is expresly said to be done by the priest , v. . and of him that kills the offering , v. . it is said , he shall flay it , and cut it into its pieces , v. . which was the work of the priests and their assistants . the place where it was to be killed , was on the north side of the altar , v. . and when it was killed , the blood was taken , or wrung out and sprinkled about the altar , v. . which sprinkling of blood was used in all sacrifices of living creatures , as eminently prefiguring our sanctification , or purifying of our hearts from an evil conscience by the sprinkling of the blood of christ , heb. . . chap. . . the beast being killed , was slayed and opened ; made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , § naked , and opened , which our apostle alludes unto , chap. . . afterwards it was cut into pieces , v. . which pieces were salted , chap. . . and then laid in order on the wood upon the altar , v. . as also were the legs and inwards , after they were washed , v. . as our bodies in our approach unto god are said to be washed with pure water , heb. . . the everlasting fire , typing out the eternal spirit , through which christ offered himself unto god , heb. . . being applyed by the priest unto the wood , the whole was incinerated , psalm . . continuing to burn it may be all night long ; though no sacrifice was to be offered but by day , which made them watch for the morning , psalm . . the differing ceremonies in killing and offering of the fowls are clearly expressed in the same chapter . the end of this offering was alwayes to make attonement . so the text ; § 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. . it shall be accepted for him to make attonement for him : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sayes one , quod latinè vertitur expiare , hoc est , deo aliquem commendare ; it is to commend any one to god. a sense which neither will the word bear , nor the nature of the thing admit : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alwayes , to be accepted ; and for what end shall the sacrifice be accepted ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to appease , attone , to make attonement for him , as we shall shew elsewhere ; not absolutely ; this it could not do , heb. . , , . but in a representation , as they were a shadow of good things to come , v. . there are reckoned up eighteen times wherein this kind of offering was to be made § by express institution ; the annumeration whereof , belongs not unto us in this place . nine of them refer unto particular occasions and emergencies , the other nine had their fixed seasons , occurring daily , monethly , or annually . only we may observe that of this kind of offering was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the juge sacrificium , or continual sacrifice which was offered morning and evening , with whose final , removal , or taking away , the church and worship of the jews utterly ceased , dan. . . and as it had a precise command , for its being offered morning and evening continually , so in the constant acknowledgement of god therein , in the vicislitudes of night and day there was such a suitableness to the light and law of nature in it , that it prevailed among the heathen themselves in their idolatrous services ; witness that of hesiod , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . let offerings and sacrifices burn , at evening , and at sacred lights return . and so at rome , the pinarii and potitii sacrificed to hercules , in ara maxima , morning and evening , as livy , plutarch , and dionysius testifie . the custom also of feasts at this sacrifice , to testifie mutual love and peace amongst men , was common with the jews unto the gentiles . thus when jethro , moses his father in law offered a burnt-offering and sacrifices , aaron and all the elders of israel came to eat bread with him before god , exod. . . and so also in the sacrifices that agamemnon offered in homer iliad b. he called the antients and princes of the graecians to a banquet at it with him ; as did nestor likewise with those about him , at his great sacrifice . od●ss . g. the next sort of offerings that was regulated in the law , was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which as it denoted an especial kind of sacrifice we have from the matter of it , rendered a meat-offering , levit. . . and this , as was said of the whole burnt-offering before , was not then first instituted and appointed , but only regulated and solemnly approved . for it had been observed from the beginning , and consisting in the fruits of the earth , had a great foundation in the law of nature . thus cain brought his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mincha of the fruits of the earth to offer unto god , gen. . . and there is no doubt but that as to the kind of it , it was acceptable unto god , as of his own institution , though the person that offered it , for want of faith was not approved heb. . . § the name , as was in part before observed , is , as of an uncertain original , so variously used and applyed . sometimes it is used for a civil gift of men one to another ; or a present , sam. . . sometimes for any offering or sacrifice . so abels sacrifice which was in especial a burnt-offering , is called his mincha , gen. . hence it is sometimes rendred in the new testament by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sacrifice , a bloody sacrifice , matth. . . acts . . and our apostle from psal. . . renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sebach and mincha , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . sacrifice and offering ; by both a which terms sacrifices only of attonement and propitiation were intended , and not the especial meat-offering , which was properly eucharistical , and not propitiatory . and the expression in that of the psalmist , answers directly unto what god speaks concerning the house of eli , sam. . . the sin of the house of eli shall not be expiated , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neither by sebach , nor by mincha : that is , by no sort of sacrifices appointed to make attonement , or to expiate sin . so also is the word used , sam. . . but as it denotes the especial offering now under consideration , it was not ordinarily appointed to make attonement . i say not ordinarily , because there was an especial dispensation in the case of the poor man , who was allowed to bring flower and oyle , the matter of the mincha , instead of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ascham , or trespass-offering , levit. . , . and yet attonement properly was not made thereby ; only in it , or the appointment of it , there was a testification of gods acceptance of the person with a non obstante for his trespass . and hence doth our apostle use his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his almost in this business , heb. . . almost all things are purged with blood . the like allowance was in the offering of the jealous person : it was to consist of barley meal , the matter of the meat-offering ; but it made no attonement ; for it is expresly said , that it was to bring sin to remembrance ; numb . . . whereas every sacrifice of attonement , was for the covering of sin , and the casting of it out of remembrance . § as the mincha denotes a peculiar offering , whose laws and ordinances are recorded , levit. . , , &c. the matter of it , was . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , soleth , simila , v. . that is , the flower of wheat . so it is expresed , ezek. . , . in one case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , farina hordacea , barley meal ( so we render the word ) was used , numb . . . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kemach is properly , bran , barley bran . this was the offering in the case of jealousie , god appointing therein the use of barley , the worst of bread-corn and the bran of it , the worst of that grain , prohibiting the addition of oyle and frankincense , to testifie his dislike of the matter either in the sin of the woman , or the causeless jealousie of the man. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , biccurim , primae fruges , frugum primitiae , first fruits ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , corn newly ripened in the ear . . oyle . . frankincense . . salt , v. , , , &c. and the use of two things are expresly forbidden , namely leaven and honey , v. . hereunto also belongeth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nesec , or drink-offering , which was an addition of wine unto some sacrifices , never used separately . and the psalmist shews how this degenerated amongst idolaters , who in their superstitious rage , made use of the blood of living creatures , it may be of men , in their libamina . they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , drink-offering of blood , which he abhorred , psal. . . now this offering was sometimes offered alone by its self , and then it was of the § number of free-will offering , whose law and manner is prescribed , levit. . for the most part it was annexed unto other sacrifices ; and it was either stated and general ▪ or occasional and particular . the stated meat-offerings say some , concerned the whole congregation , and they reckon up three of them ; . the wave sheaf , levit. . , . . the two wave loaves , v. . . the daily shewbread , levit. . . but whereas we have shewed that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mincha was one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a fire-offering , and also it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most holy , levit. . . these being neither of them , they belonged unto the terumah , of which afterwards , and were none of them mincha , or the meat-offering properly so called . it is true at the offering of the wave-sheaf , and the wave-loaf , there was a meat-offering offered unto god , consisting of two tenth deals of soleth , or wheat-flower mingled with oyle , and the fourth part of an hin of wine for a drink-offering , which were burned in the fire ; lev. . . but themselves were a terumah , and not a mincha . the particular and occasional offerings of this nature , are reckoned to be , . the poor mans offering , levit. . . . the jealousie-offering , numb . . . . the offering of the priests at their consecration , levit. . , . . the high priests daily , meat-offering , levit. . . . the leaper offering , levit. . . . the dedication offering mentioned , numb . . but some of these , have a participation in the matter , but not in the nature of the especial mincha . the principal signification of this offering is expressed , isa. . . compared with rom. . . mal. . , . compared with tim. . . and two things in it express the grace of the covenant ; first , the handful that was for a memorial ; that is , to bring to memory the covenant of god ; and secondly , the salt , which declared it firm and stable . hereunto , as we have said , belongs the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nesek , which as directed in the law , was § but one part of the mincha , and is not reckoned among the distinct species of offerings , as they are summed up , lev. . . and the reason is , because under the law it was never offered alone by its self , but as an appendix unto burnt-offerings , sin-offerings , and peace-offerings , to compleat the mincha , or meat-offering that accompanied them . but of old before the reformation of sacrifices by moses , it was a distinct offering by its self , gen. . . jacob offered a drink-offering , that is of wine , which was its primitive institution and practice . and it was alwayes to be of wine ; numb . . this , chap. . v. . is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shechar , which although we generally translate strong drink , yet it appears from hence to have been a strong inebriating wine ; and so the most learned of the jews suppose . we call this nesek , a drink-offering , in answer to the name we give unto the mincha , a meat-offering , that is , offerings whose matter was of things to be eat and drunk . it may be otherwise called a pouring , an offering poured out ; libamen , a sacred effusion . and these offerings were most holy also , lev. . . these offerings of the fruits of the earth as they were in use among the heathen , so § the most learned of them did contend , that they were far the most antient kind of sacrifices amongst men , as plato expresly , lib. . de legib. but we know the contrary from gen. . where the first sacrifices in the world are recorded . the latter pythagoraeans also condemned all other offerings , all that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of living creatures ; as i have elsewhere shewed out of porphyrie ; though cicero testifie of pythagoras himself that he sacrificed an ox. and whatever was appointed in this meat-offering , they also made use of . their far , mola salsa , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is flower of wheat , or barly mingled with water and salt , is of most frequent mention amongst their sacred things . so also were their placentae and liba adorea , their cakes made with flower , oyle , and honey . what was their use to the same purpose of wine and frankincencense , the reader may see at large in the seventh book of arnobius advers . gentes . the next solemn sacrifice in the order of their appointment under the law , is , § that which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sebach shelamin , which we render peace-offerings , levit. . . it is by translators rendered with more variety than any other word used in this matter . by the greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sacrifice of salvation , of expiation , of praise , of perfection . and the latins have yet more varied in their expression of it ; sacrificium pacium , perfectionum , gratulationum , salutis , retributionum , integrorum , mundorum , sanctisicatorum , immaculatorum ; a sacrifice of peace , of perfection , of thanksgiving , of safety or salvation , of retribution , of them that are clean , or sanctified , or unspotted . most of these various expressions also arise from the different signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence most suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken . but others think that it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peace , which of late is almost generally received . in general this sacrifice was corban , a gift or offering brought nigh and dedicated unto god ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a firing , or an offering by fire ; and in specie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sacrifice from the slaying and killing of the beast that was offered . but it is no where said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or most holy , as being meerly expressive of moral duties , in a way accommodated to the present oeconomy of divine worship ; see heb. . . but it is usually reckoned amongst them that were so . § peace-offerings , as was observed , is the name that hath prevailed , though it respected vows of thanksgiving , or for the impetration of mercies : see chap. . v. , . the reason given by jarchi for this appellation , namely , because it brought peace unto the world , is like much of what they say in such cases , a sound of words without any meaning . kimchi gives a more sober and rational account of it . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , or burnt-offering was all of it burned , only the skin was the priests . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sin and trespass-offering were burned in part ; the breast and shoulder were the priests , and all the flesh that was not burned , as also the skin . but in this sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fat ascended on the altar , the breast and shoulder were the priests , the residue of the flesh belonged unto the offerers , or them that brought it , to eat themselves ; and so it was a sacrifice of peace among all parties . if this reason please not , we may choose one of the other significations of the word , as of perfections or retributions , which latter the nature of it inclines unto . § the matter of this sacrifice was the same with that of the burnt-offering ; namely , as to beasts of the heard , bullocks or heifers ; of the flock , goats , rams , lambs or kids : of fowls the same with the former , v. , . in the causes of it ; it was either a free-will-offering for impetration , or from a vow for thanksgiving or retribution . the appointed seasons and occasions of it were ; . at the consecration of a priest , exod. . . at the purification of a leper , levit. . . at the expiration of a nazaretical vow , numb . . . . at the solemn dedication of the tabernacle and temple . the manner of its offering is peculiarly described , levit. . and the jews observations about it , the reader may see in the annotations of ainsworth on the place . § two things were peculiar to this sacrifice . first , that it is appointed to be offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. . and aarons sons shall burn it on the altar , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , saith the vulgar latin in holocaustum , for a burnt-offering ; as though its self were so , or substituted in the room of the whole burnt-offering . the lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon the burnt-offerings . so we , upon the burnt-sacrifice . but what is the intendment of that expression ; is not so evident . the jews say , that the daily burnt-offering is intended , which was alwayes first to be offered , and then immediately upon it , or whilest it was yet burning , the peace-offering was to be added thereunto . it is not indeed declared whether the hola mentioned , were the daily burnt-offering or no. most probably it was so , and that being a sacrifice of attonement rendered this of thankfulness acceptable unto god ; see heb. . , . § secondly , the peculiar parts of the beast in this sacrifice that were to be burned on the altar are enumerated ; namely the suet and fat of the inwards , the kidnies and their fat , the fat on the flanks , and the caul of the liver , or the midriff . hence it is laid down as a general rule , that all the fat is the lords , v. . and it is called a perpetual statute for all their generations through all their dwellings , that they should eat no fat , v. . but yet this general precept had a double limitation . first , that only that fat which was to be offered , was excepted from eating . of the other fat diffused through the rest of the flesh , they might eat . secondly , it was only the fat of beasts appointed to be offered in sacrifice that was forbidden , as it is directly exppressed , levit. . . of the fat of other clean beasts they might eat . and this offering of the fat , seems to denote our serving of god with the best that we have ; which yet is not acceptable , but by vertue of the blood of christ , as the fat was to be burned , in the burnt-offering , or sacrifice of attonement . § of the kind of these shelamim were the offerings among the heathen , which they sacrificed either upon any great undertaking which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a way of vow , or upon any success . so cyrus minor , xenophon , and arianus in their expeditions , sacrificed , sacrificia votiva ; and the latter sort were in an especial manner provided for in the pontifical law , as it is reported by festus . cujus auspicio classe procincta opima spolia capiuntur , jovi feretrito darier oportet , & bovem caedito qui caepit aeris ducenta . secunda spolia in martis aram in campo , solitaurilia utra voluerit caedito . tertia spolia jano quirino agnum marem caedito centum , qui caeperit ex aere dato . the next sort of sacrifice was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chataath or sin-offering , whose laws and § rites are described , levit. . this sacrifice is not expresly called a corban , or a gift , it being wholly a debt , to be paid for expiation and attonement ; but being brought nigh unto god , it partook in general of the nature of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , corbanim . it was of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fireings , or fire-offerings , expresly , v. . because of the burning of the fat on the altar ; and of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or slain sacrifices . and also it was of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or most holy things from its institution and signification . the name of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chataath , that is , sin . he shall do to the bullock , as he did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the bullock of the sin ; that is , of the sin-offering , levit. . . so ezek. . . the priest shall take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the blood of the sin ; that is , the sin-offering . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chata in kal is to sin , to offend , to err from the way , to contract the guilt of sin . hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chataim , are men given up unto , and wandring in the ways of sin , psal. . . in pihel it hath a contrary signification ; namely , to purge , to expiate , to cleanse , to make attonement , to undergo penalty , to make satisfaction , gen. . . that which was torn , saith jacob to laban , i brought it not to thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , achatennah , i answered for it ; i paid for it , i went by the loss of it . see exod. . . numb . . . levit. . . according to this signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to denote an offering for sin ; that whereby sin is expiated , pardon of it is procured , attonement is made : so prayes david , psal. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt purge me , with hysop , as numb . . that is , clear me , free me , as by an offering for sin . and this kind of expression , our apostle retains , not only where he reports a testimony of the old testament , as heb. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , burnt-offerings , and for sin , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sin-offering ; but also where he makes application of it unto the lord christ and his sacrifice which was typified thereby , rom. . . god sent his son in the likeness of sinful flesh , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an offering for sin , a sin-offering , as the word should have been translated . and cor. . . him who knew no sin ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he made sin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sin-offering for us . the general cause of this sacrifice was sin committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , levit. . . say we , § through ignorance . so the lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the vulgar latin , per ignorantiam ; through ignorance . some old copies of the greek have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not voluntarily ; not wilfully ; for it had respect unto all sins , as were not committed so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , willingly , wilfully , presumptuously , as that there was no sacrifice appointed for them , the covenant being disannulled by them , heb. . . and there is no sort of sins , no sin whatever , that is between this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this sin of ignorance , or error , and sin committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with an high hand , or presumptuously . see expresly , numb . . , , . hence this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this sin-offering was the great sacrifice of the solemn day of expiation , levit. . whereby attonement was made , for all the uncleanness of the children of israel , and because of their transgressions in all their sins , v. . and upon the head of the live goat , which was a part of the sin-offering on that day , there was confessed and laid , all the iniquities of the children of israel , and all their transgressions , in all their sins , v. . that is all iniquities not disannulling the covenant , which had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a revenging recompence allotted unto them , heb. . . and accordingly are those words to be interpreted where the cause of this sacrifice is expressed , levit. . . if a soul sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by error , ignorance , imprudently against any of the commandments of the lord , as it ought not to do , and shall do against any of them . and an instance is given in him who killed his neighbour without propense malice , deut. . . any sin is there intended whereinto men fall by error , ignorance , imprudence , incogitancy , temptation , violence of affections , and the like . for such was this sacrifice instituted . and the end which it typically represented is expressed , john . , . if any man sin we have an advocate with the father , jesus christ the righteous , and he is the propitiation for our sins ; namely , in the room of , and as represented by the sin-offering of old , whereby attonement and propitiation was typically made for sin . only there was this difference , that whereas the law of moses was appointed to be the rule of the political government of the people , wherein many sins , such as adultery and murder were to be punished with death , and the sinner cut off , there was in such cases no sacrifices appointed , nor admitted ; but in the sacrifice of christ there is no exception made unto any sin , in those that repent , believe and forsake their sins ; not unto those in particular which were excepted in the l●w of moses , acts . . so that as the sin-offering was provided for all sin that disannulled not the covenant made at horeb , which allowed no life or interest unto murderers , adulterers , blasphemers , and the like in the typical land ; so the sacrifice of christ is extended unto all sinners , who transgress not the terms and tenor of the new covenant , for whom no place is allowed either in the church here , or heaven hereafter . § of the matter of this offering , see levit. . . which because it differed very little from the matter of the burnt-offering , i shall not particularly insist upon it . as to the persons that were to offer it , there is a general distribution of them in the text comprehensive of all sorts of persons whatever . for it is applyed , to . the priest : . the whole congregation jointly : . the ruler : . any of the people of the land ; so that none were excluded from the priviledge and benefit of this sacrifice . the first person mentioned , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the anointed priest , chap. . . that is , say the jews generally , and our expositors also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the high priest , aaron and his sons that ministred in his room in their succession . for those only say they , were anointed . but this seems not to be so ; for if the high priest alone be intended , there is no provision made for any other priest to have an interest in this sin-offering . for the priests are not comprized in any other member of the distribution before mentioned , particularly not in that wherein with any colour they might be looked after , namely , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. . the people of the land , that is , the common people , from whom the priests were alwayes distinguished . any priest therefore is intended ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , anointed , is no more but dedicated , separated unto the office of the priesthood , or it respects that original anointing which they had all in their fore-fathers the sons of aaron , when they were first set apart to god ; exod. . § the case of the priest wherein this sacrifice was allowed him , is expressed in the same place , with words somewhat ambiguous : if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if he sin according to the sin of the people , so we ; castalio renders the passage , si sacerdos inunctus deliquerit in noxiam populi ; if the anointed priest so sin , as to bring guilt upon , or dammage unto the people . as achan did , and david also . vulg. lat. delinquere faciens populum ; causing the people to sin ; which is another sense of the words . and this sense the jews generally embrace . for they apply this sinning of the annointed priest , unto his teaching the people amiss ; causing them to err thereby , so aben ezra , and others on the place , who are followed by many of ours . but if this be so , the priest was not allowed the benefit of this sacrifice of the sin-offering , for any sin of his own , but only when he caused the people to sin also , which would render his condition worse than theirs , and is contrary unto that of our apostle ; that the priest was to offer for his own sins , and then for the sins of the people . i would there , in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and render it with our translators , according to ; when he sinned as another man of the people ; their place and office , not freeing them from the common sins of other men . and so our apostle seems to expound this place ; heb. . , . the priests of the law were compassed with infirmities , and by reason thereof , had need to offer sin-offerings for their own sin , as well as for the sins of the people ; seeing he also sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the sin of the people . but it is otherwise now saith he , with the people of god , chap. . v. , . our high priest being holy , harmless , undefiled , and separate from sinners , that is , not sinning according to the sins of the people , as the priests did of old . § secondly , the whole congregation jointly had an interest in this sacrifice , when any such sin was committed as might reflect guilt upon it , v. . for the observation of the law being committed in an especial manner unto the whole congregation , there were many transgressions in the guilt whereof the whole body of it might be involved . thirdly , the ruler or rulers had this priviledge also , v. . with respect as appears by this peculiar institution unto his miscarriages in his office , god graciously providing a relief against the sins of men in their several conditions , that they might not through a consciousness of their infirmities be deterred from engaging in any necessary employment among the people , when called thereunto . fourthly , any one of the common people had the same liberty , and were obliged unto the same duty , v. . and this distribution of the people , as to their interest in this sin-offering , comprizing them all , even all that belonged unto the congregation of israel , of all sorts and ranks , had its accomplishment in the sacrifice of christ , from which none is excluded that come to god by him , for he will in no wise cast them out . for the time and season of this sacrifice , it may briefly observed , that there were § solemn and set occasions , some monethly , some annual , wherein it was to be offered for the whole congregation by especial command and institution . as . on every new moon ; . on the fifteenth day of the first moneth , and seven dayes together dureing the feast of unleavened bread : . at the feast of first fruits : . at the feast of trumpets : . on the day of expiation : . on the fifteenth day of the seventh moneth , and for eight dayes together during the feast of tabernacles . and the frequent repetition of this sacrifice was to intimate that nothing was accepted with god , but on the account of what was prefigured thereby , namely , that perfect sacrifice which took away the sin of the world . there were also especial occasions of it , with reference unto the persons before enumerated , which have been collected by others . the principal ceremony in the manner of its oblation , was the disposal of the § blood. for the blood of this sacrifice had a triple disposall . the main of the blood was poured out at the bottom of the altar of burnt-offerings , in the court before the door of the tabernacle , v. . a part of it was taken and carried by the high priest into the sanctuary , and put upon the horns of the altar of incense , that was therein , v. . the third part , ( which was first disposed of ) was to be carried into the most holy place , as it was done accordingly on the day of expiation , levit. . but because it was not lawful for him to enter in thither but once in the year , namely , on that day , at all other times he dipped his finger in the blood , and sprinkled it seven times towards the veyle , that parted the most holy place from the sanctuary , v. . so that every place of the tabernacle , and all the concernments of it , were sanctified with this blood ; even as jesus christ who was represented in all this , was dedicated unto god in his own blood , the blood of the covenant , heb. . . that seven is the number of perfection , greatly used and variously applyed in the scriptures many have observed . and the perfect cleansing of sin by the blood of jesus , was evidently represented by this sevenfold sprinkling ; heb. . , . and therefore in allusion hereunto , it is called the blood of sprinkling , heb. . . even that which was prefigured by all the blood of the sacrifices , that was sprinkled towards the most holy place , and the mercy seat therein . § the next sort of fire-offerings , was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , asham , whose laws and ordinances are directed , levit. . and the particular occasion of it , chap. . we call it , the trespass-offering . and it differed very little from that next before described . for it is not only said concerning them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as is the chataath , or sin-offering , so is the asham , or trespass-offering , there is one law for them , chap. . v. . but also that he who had sinned or trespassed , should bring his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his trespass-offering unto the lord , for his sin which he had sinned , a female from the flock , or a kid of the goats , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for a sin-offering . some think that there was a difference between them , and that it lay in this , that the chataath respected sins of omission , and the asham , sins of commission . but that this will not hold , is openly evident in the text. some think that whereas in both these offerings there was respect unto ignorance , that that in the chataath , was juris , of the right or law , that in the asham was facti , of the particular fact . but this opinion also may be easily disproved from the context . this to me seems to be the principal , if not the only difference between them ; that the asham provided a sacrifice in some particular instances , which seem not to be comprized under the general rules of the sin-offering . and hence in a peculiar manner it is said of jesus christ , that he should give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his soul , an asham , or piacular sacrifice , as for all , so for such delinquencies and sins , as seem to bring a destroying guilt on the soul , isa. . . and this kind of offering also was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , most holy , levit. . . § the last sort of fire-offerings were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are reckoned as a distinct species of sacrifices , levit. . . that is , plenitudinum , impletionum , consecrationum , sacrifices of consecration , or that were instituted to be observed at the consecration of priests . it s name it seems to have taken from the filling their hands , or their bringing their offering in their hands , when they approached unto the lord in their setting apart unto office. and thence was the expression of him that came to be consecrated a priest ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chron. . v. . he that came to fill his hand with a bullock . the rise of this expression we have marked before , on exod. . . the lord giving directions unto moses for the consecration of aaron and his sons , he tells him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt fill their hand , that is , put the flesh of the sacrifice , with the bread and its appurtenances into their hands , which being the initiating ceremony of their investiture with office , gave name afterwards unto the whole . and hence the sacrifices appointed then to be offered , although they differed not in kind from those foregoing ; yet are accounted to be a distinct offering , and are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or fillings . and this may suffice as a brief account of the fire offerings of the law of moses , whose use and end we are fully , instructed in , in this epistle to the hebrews . § there was yet a second sort of corbans , or offerings unto god , under the law , which were of things , or parts of things not burned on the altar , but one way or other devoted or consecrated to god and his service . these were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , terumoth , which we have rendred sometimes offerings in general , and sometimes heave-offerings , under which kind the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or wave-offerings also were comprized . concerning these , b●cause the handling of them is not without its difficulties , being diffused in their use throughout the whole worship of god , and that some things not vulgarly known might have been declared concerning them , i thought to have treated at large ; but whereas they are not directly referred unto by our apostle in this epistle , and these discourses being encreased much beyond my first design , i shall here wholly omit all farther disquisition about them . finis . an exposition of the two first chapters of the epistle of paul the apostle unto the hebrews . wherein the original text is opened and cleared . antient and modern translations are compared and examined . the design of the apostle , with his reasonings , arguments and testimonies are unfolded . the faith , customs , sacrifices , and other usages of the judaical church are opened and declared ; the true sense of the text is vindicated from the wrestings of it by socinians and others . and lastly , practical observations are deduced and improved . john . . search the scriptures . by j. owen , d.d. london , printed by robert white , for nathaniel ponder , at the sign of the peacock in chancery-lane , near fleetstreet . . the preface . the general concernments of this epistle have all of them been discussed and cleared in the preceding exercitations and discourses . the things and matters confirmed in them , we therefore here suppose , and take for granted . and they are such some of them , as without a demonstration whereof , a genuine and perspicuous declaration of the design of the author , and sense of the epistle cannot be well founded or carried on . vnto them therefore we must remit the reader who desires to peruse the ensuing exposition with profit and advantage . but yet because the manner of the handling of things in those discourses , may not be so suited unto the minds of all who would willingly enquire into the exposition its self , i shall here make an entrance into it , by laying down some such general principles and circumstances of the epistle , as may give a competent prospect into the design and argument of the apostle , in the whole thereof . . the first of these concerns the persons whose instruction and edification in the faith is here aymed at : these in general were the hebrews , the posterity of abraham , and the only church of god before the promulgation of the gospel ; who in those dayes were distributed into three sorts , or parties . . some of them believing in christ through the gospel , were perfectly instructed in the liberty given them from the mosaical law , with the foundation of that liberty in its accomplishment in the person , office and work of the messiah , acts . , . . some with their profession of faith in christ as the messiah promised , retained an opinion of the necessary observation of mosaical rites ; and these also were of two sorts . ( . ) such as from a pure reverence of their original institutions , either being not fully instructed in their liberty , or by reason of prejudices not readily admitting the consequences of that truth wherein they were instructed , abode in their observation , without seeking for righteousness or salvation by them . acts . v. . ( . ) such as urged their observation as indispensably necessary to our justification before god , acts . . gal. . . the first sort of those the apostles bare with in all meekness ; yea , and using the liberty given them of the lord , to avoid offending of them , joyned with them in their practice as occasion did require , acts . . chap. . , , . chap. . . cor. . . whence for a long season , in many places , the worship of the gospel , and synagogue worship of the law were observed together , james . . though in process of time , many disputes and differences were occasioned thereby , between the gentile and jewish worshippers , rom. . the other sort they opposed , as perverters of the gospel which they pretended to profess , acts . . gal. . , , , . chap. . , , . chap. . . and of these some afterwards apostatized to judaism ; others abiding in a corrupt mixture of both professions separated themselves from the church , and were called nazarenes and ebionites . . others , far the greatest number of the whole people , persisted in their old church-state , not receiving the salvation that was tendered unto them in the preaching of the gospel ; and these also were of two sorts : ( . ) such as who although they had not embraced the faith , yet were free and willing to attend unto the doctrine of it , searching the scriptures for a discovery of its truth , and in the mean time instantly serving god , according to the light of the old testament , which they had received : and in these was the essence of the judaical church preserved to its final dissolution , acts . . chap. . , , . ( . ) such as being hardned in their infidelity , blasphemed , scoffed at , and persecuted the gospel , with all that professed it , acts . , . chap. . . chap. . . . thess. . , . rom. . , , , . whom not long after the vengeance of god overtook in their total destruction . now our apostle vehemently thirsting after the salvation of the hebrews in general , rom. . . chap. . . having all these several sorts , or parties to deal withal , he so frames his epistle unto them , that it might be suited to all their good , in their conversion , instruction , edification , and establishment , as their several conditions did require : the latter sort only excepted , who being under judicial blindness were cast out of the care of god , and his , acts . , . hence in part is that admirable contexture of this epistle , which peter ascribes unto his eminent wisdom , pet. . . as it is indeed evident from the story , that he did excell , in applying himself to the various principles , capacities and prejudices of them with whom he had to do . the lord christ having set him forth as a great example of that diligence , zeal and prudence , which he requires in the dispensers of the gospel . divine reasonings , instructions , exhortations , promises , threats , arguments are so interwoven in this epistle from the beginning to the end , that all to whose hands or hearing it should come , might every where meet with that which was of especial and immediate concernment to themselves , unto which of the sorts before mentioned soever they did belong . and this principle we must have respect unto , in that intermixture of arguments to prove the truth of the gospel , with exhortations to constancy in the profession of it , which we shall meet withall . the several conditions of those to whom the apostle wrote , required that way of proceedure ; hence no one chapter in the epistle is purely dogmatical , the first only excepted , nor purely paraenetical . for though the design that lyes in view , and is never out of sight , be exhortation , yet far the greatest part of the epistle of taken up in those doctrinalls , wherein the foundations of the exhortations do lye , both interwoven together , somewhat variously from the method of the same apostle in all his other epistles , as hath been observed , that to the galatians , which is of the like nature with this , only excepted . ii. a second thing to be previously observed is , that although those to whom the apostle wrote , were of the several sorts before mentioned , yet they centered in this , that they were hebrews by birth and religion , who all agreed in some common principles relating to the subject he treated with them about . these he makes use of unto them all ; for though the unbelieving jews did deny , or did not yet acknowledge that jesus was the christ , yet they also consented unto , or could not gainsay , what in the old testament was revealed concerning the person , office , dignity , and work of the messiah when he should come ; that being the faith whereby they were saved before his appearance , acts , , . vpon these genoral principles , wherein they also agreed , and which were the general perswasion of the whole judaical church , the apostle layes the foundation of all his arguments . and hence he oft times takes that for granted , which without this consideration , should we look on any of those to whom he writes under the general notion of unbelievers , would seem to be the thing principally in question . and therefore have we at large already manifested what was the avowed profession of the sounder part of the judaical church in those dayes concerning the messiah , which the apostle here and elsewhere in dealing with the jews built upon ; acts . , , . chap. . . chap. . , , &c. which the reader must have constant respect unto . iii. in urging testimonies out of the old testament , he doth not alwayes make use of those that seem to be most perspicuous and apposite to his purpose , but often times takes others more abstruse , obscure , and of less evident consequence at first view . and that upon a double account . first , that he might instruct the believers amongst them in the more abstruse prophecies of the old testament , and thereby incite them to the further search after christ under the mosaical veil , and prophetical allegories , whereby he is therein expressed , aiming to lead them on towards perfection , chap. . . . . secondly , because most of the testimonies he makes use of , were generally granted by the jews of all sorts to belong to the messiah , his kingdom and offices ; and his design was to deal with them chiefly , upon their own concessions and principles . as we have some few other helps remaining to acquaint us with what was the received sense of the judaical church , concerning sundry passages in the old testament relating unto the promised christ , so the paraphrases of scripture that were either at that time in use amongst them , as was the greek translation amongst the hellenists , or about that time composed , as the targums , at least , some parts of them , will give us much light into it . what of that antient sense appeareth yet in the corrupted copies of those translations which remain , being considered , will much evince the reason and suitableness of the apostles quotations . and this is needful to be observed , to refute that impiety of some ( as cajetan ) who not being able to understand , the force of some testimonies cited by the apostle as to his purpose in hand , have questioned the authority of the whole epistle ; as also the mistake of hierom , who in his epistle to pammachius , rashly affirmed that paul did quote scriptures that were not indeed to his purpose , but out of design to stop the mouths of his adversaries , as he himself had dealt with jovinian ; which was very far from him whose only design was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to promote the truth in love. iv. he takes it for granted in the whole epistle , that the judaical church-state did yet continue , and that the worship of it was not yet disallowed of god ; suitably to what was before declared concerning his own and the other apostles practice . had that church-state been utterly abolished , all observation of mosaical rites , which were the worship of that church as such , had been utterly unlawfull , as now it is . neither did the determination recorded acts . abolish them as some suppose , but only free the gentiles from their observance . their free use was yet permitted unto the jews . acts . , , , . chap. . . and practised by paul in particular , in his nazaretical vow , acts . . which was attended with a sacrifice , numb . . . nor was mosaical worship utterly to cease , so as to have no acceptance with god until the final ruine of that church , foretold by our saviour himself , mat. . by peter , ep. . by james also , chap. . , , , . and by our apostle in this epistle , chap. . . chap. . , , . was accomplished . hence it is that our apostle calls the times of the gospel , the world to come , chap. . . chap. . . the name whereby the jews denoted the state of the church under the messiah , proper unto it only whilest the legal administrations of worship did continue . thus as de facto he had shewed respect unto the person of the high priest as one yet in lawful office , acts . . so doctrinally he takes it for granted , that , that office was still continued , chap. . , . with the whole worship of moses institution , chap. . , . and this dispensation of gods patience being the last tryal of that church , was continued in a proportion of time answerable to their abode in the wilderness upon its first erection ; which our apostle minds them of , chap. . c. . the law of moses then was not actually abrogated by christ , who observed the rules of it in the dayes of his flesh ; nor by the apostles , who seldom used their liberty from it , leaving the use of it to the jews still ; but having done its work , whereunto it was designed , and its obligation expiring , ending , and being removed , or taken away in the death and resurrection of christ , and promulgation of the gospel that ensued thereupon , which doctrinally declared its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or uselesness ; god in his providence put an end unto it , as to its observation , in the utter and irrecoverable overthrow of the temple , the place designed for the solemn exercise of its worship ; so did it decay , wax old , and vanish away , chap. . . and this also god ordered in his infinite wisdom , that their temple , city , and nation , and so consequently their whole church-state should be utterly wasted by the pagan romans , before the power of the empire came into the hands of men professing the name of christ ; who could neither well have suffered their temple to stand as by them abused , nor yet have destroyed it , without hardning them in their impenitency and unbelief . v. that which is proposed unto confirmation in the whole epistle , and from whence all the inferences and exhortations insisted on do arise , and are drawn , is the excellency of the gospel , and the worship of god therein revealed and appointed , upon the account of its manifold relation to the person and offices of christ the mediator , the son of god. now because those to whom it is directed , did , as hath been declared , some of them adhere to mosaical ceremonies and worship in conjunction with the gospel , others with a preferency of them above it , and some to a relinquishment of it , especially when they once found its profession obnoxious to persecution , the apostle institutes and at large prosecutes a comparison between moses's law , and the gospel , as to their usefulness and excellency , in reference unto mens acceptation with god , of the one and the other ; as also of the spirituality , order , and beauty of the worship severally required in them . and herein though he derogates in no respect from the law that which was justly due unto it , yet on the accounts before mentioned , he preferreth the gospel before it ; and not only so , but also manifests , that as mosaical institutions were never of any other use , but to prefigure the real mediatory work of christ , with the benefits thereof , so he being exhibited and his work accomplished , their observation was become needless , and themselves , if embraced to a neglect or relinquishment of the gospel , pernicious . this comparison ( wherein also the proof of the positive worth and excellency of the gospel is included ) omitting for weighty reasons ( intimated by james , acts . . by himself , acts . . chap. . , , . ) all prefatory salutations he enters upon in the first verses of the epistle ; and being thereby occasioned to make mention of the messiah , from whose person and office , the difference he was to insist upon did wholly arise ; he spendeth the residue of the chapter in proving the divine excellency of his person , and the eminency of his office , as the only king , priest , and prophet of his church ; on all which the dignity of the gospel , in the profession whereof he exhorts them to persevere , doth depend . he then that would come to a right understanding of this epistle must alwayes bear in mind , . to whom it was written , which were the jews of the several sorts before mentioned : . to what end it was written ; even to prevail with them to embrace the gospel , and to persist in the profession of it , without any mixture of mosaical observations : . on what principles the apostle deals with them in this argument , which are no other for the most part then what were granted by the jews of all sorts : . what testimonies out of the old testament he insists on to prove his purpose , namely , such as were commonly received in the judaical church to belong unto the messiah and his office : . what he labours to instruct them in , as to the general use of all sorts amongst them , which is the nature and use of mosaical rites : . the main argument he insists on for the ends before mentioned , which is the excellency of the gospel , the worship instituted therein , and the righteousness manifested thereby , upon the account of its author and subject , the principal efficient cause of its worship , and only procurer of the righteousness exhibited in it , even jesus christ , the messiah , mediator , the eternal son of god. vnless these things are well borne in mind , and the case of the jews particularly heeded , our exposition will it may be seem oft times to go out of the way , though it constantly pursue the design and scope of the apostle . vi. though this epistle , was written unto the hebrews , and immediately for their use , yet it is left on record in the canon of the scripture by the holy ghost , for the same general end with the other parts of the scripture , and the use of all believers therein to the end of the world . this use in our exposition is also to be regarded , and that principally in the paraenetical or hortatory part of it . that then which is dogmatical , and the foundation of all the exhortations insisted on may be two wayes considered : . properly , as to the special and peculiar tendency of the principles and doctrines handled , and so they specially intend the jews , and must be opened with respect to them , their principles , traditions , opinions , objections ; all which must therefore be considered , that the peculiar force and efficacy of the apostles reasonings with respect unto them , may be made manifest . and from the doctrinal part of this epistle so opened , the exhortations that arise do chiefly respect the jews , and are peculiarly suited unto them , their state and condition . . again , the doctrines treated on by the apostle may be considered absolutely and abstractedly from the special case of the jews , which he had in his eye , meerly as to their own nature ; and so they are many of them of the chief fundamental principles of the gospel . in this respect they are grounds for the application of the exhortations in the epistle unto all professors of the gospel to the end of the world . and this must guide us in our exposition . having to deal with the jews ; the doctrinal parts of the epistle must be opened with special respect unto them , or we utterly lose the apostles aim and design ; and dealing with christians , the hortatory part shall be principally insisted on , as respecting all professors ; yet not so , but that in handling the doctrinal part , we shall weigh the principles of it , as articles of our evangelical faith in general , and consider also the peculiar respect that the exhortations have unto the jews . now whereas , as was said , many principles of the jews are partly supposed and taken for granted , partly urged and insisted on to his own purpose by the apostle , we must in our passage make some stay in their discovery and declaration ; and shall insert them under their proper heads where they occurr , even as many of them as are not already handled in our prolegomena . an exposition of the two first chapters of the epistle of paul the apostle unto the hebrews . chap. i. the general scope and design of the apostle in this whole epistle , hath been before declared , and needs not here be repeated . in this first chapter he fixeth and improveth the principal consideration that he intends to insist on throughout the epistle , to prevail with the hebrews unto constancy and perseverance in the doctrine of the gospel . and this is taken from the immediate author of it , the promised messiah , the son of god. him therefore in this chapter he at large describes ; and that two wayes ; . absolutely declaring what he is in his person and offices , as also what he hath done for the church . and . comparatively , with respect unto other ministerial revealers of the mind and will of god , especially insisting on his excellency and preeminence above the angels , as we shall see in the explication of the several parts and verses of it . verse , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . many of these words being variously rendred , their true grammatical sense and importance is to be considered before we open the meaning of the whole , and aim of the apostle in them , in which way we shall also proceed throughout the whole epistle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . syr. in all parts , or by many parts . multisariam , vulg. eras. a montan. diversly . multis vicibus , beza ; which ours render , at sundry times . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sortior divido , to part , to take part , to divide ; whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the part of any thing , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which consisteth of many parts : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by many parts ; which is also used as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for alternis vicibus , sundry changes ; the word properly is , by many parts ; fully , by several parts at several times , as our translation intimates ; yet so that a diversity of parts and degrees , rather than of times and seasons is intended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. in all forms , multisque modis , vul. eras : a montan. beza ; many wayes ; or as ours , diverse manners . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. ab initio , from the beginning ; olim ; the latin translations ; of old ; formerly ; in times past ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is olim , quondam , pridem , jamdudum ; any time past that is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to that which is present , properly , time some good while past , as that was whereof the apostle treats , having ended in malachy four hundred years before . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. with our fathers ; to the fathers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. in the prophets ; so all the latin translations , in prophetis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. and in those last dayes ; ultimis diebus hisce ; ultimis diebus istis ; in these last dayes ; novissimè diebus istis , vul. last of all in these dayes ; some greek copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in extremo dierum istorum , in the end of these dayes , the reason of which variety we shall see afterwards . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as before in the prophets ; not by his son , but , in the son ; the emphasis of the expression is necessarily to be retained , as the opening of the words will discover . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mundos , secula ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 syr. the ages , times , worlds ; in the remaining words there is no difficulty , as to the grammatical signification ; we shall then read them , vers. , . by sundry parts , and in diverse manners god having formerly ( or of old ) spoken unto the fathers in the prophets , hath in these last dayes spoken unto us in the son , whom he hath appointed heir of all , by whom also he made the worlds . the apostle intending a comparison between the mosaical law and the gospel , referreth it unto two heads : first , their revelation and institution ; whence the obligation to the observance of the one and the other did arise : and secondly , their whole nature , vse and efficacy . the first he enters upon in these words , and premising that wherein they did agree , distinctly layes down the severals wherein the difference between them doth consist ; both which were necessary to compleat the comparison intended . that wherein they agree , is the principal efficient cause of their revelation , or the prime author from whom they were . this is god ; he was the author of the law and gospel ; he spake of old in the prophets , he spake in the last dayes in the son. neither of them were from men : not one from one principle , and the other from an other ; both have the same divine original . see tim. . . pet. . , , , , , . herein they both agree . their difference in this respect , namely of their revelation , he refers to four heads , all distinctly expressed , saving that some branches of the antithesis on the part of the gospel , are only included in the opposite expressions that relate unto the law. their difference first , respects the manner of their revelation ; and that in two particulars : . the revelation of the will of god under the law was given out by divers parts ; that under the gospel at once , or in one dispensation of grace and truth : . that in diverse manners , this one way only , by the spirit dwelling in the lord christ in his fulness , and by him communicated unto his apostles . secondly , the times and seasons of their revelation , that of the law was made of old , formerly , in times past : this of the gospel in these last dayes . thirdly , the persons to whom the revelation of them was made : that was to the fathers , this to us . fourthly , and principally , the persons by whom these revelations were made ; that was by the prophets ; this by the son. god spake then in the prophets , now he hath spoken in the son. the whole stress of the apostles argument lying on this last instance , omitting the prosecution of all the other particulars , he enters upon the further description of this immediate revealer of the gospel in whom god spake , the son ; and layes down in general , . the authority committed unto him , god made him heir of all . . the ground and equity of committing that great power and trust unto him , in those words ; by whom also he made the worlds ; whereby he opens his way to the farther declaration of his divine and incomparable excellencies , wherein he is exalted far above all , or any that were employed in the revelation or administration of the law of moses , and the holy worship instituted thereby . all these particulars must be opened severally , that we may see the intendment of the apostle , and the force of his argument in the whole ; and some of them must necessarily be somewhat largely insisted on , because of their influence into the ensuing discourse . i. that wherein the law and gospel do both agree is , that god was the author of them both . about this there was no difference , as to the most of them with whom the apostle treated : this he takes for granted . for the professing jews did not adhere to mosaical institutions , because god was their author , not so of the gospel ; but because they were given from god by moses , in such a manner , as never to be changed or abrogated . this the apostle layes down as an acknowledged principle with the most , that both law and gospel received their original from god himself ; proving also as we shall see in the progress of our discourse to the conviction of others , that such a revelation as that of the gospel , was foretold and expected , and that this was it in particular , which was preached unto them . now god being here spoken of ●n distinction from the son expresly , and from the holy ghost by evident implication , it being he by whom he spake in the prophets , that name is not taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantially , to denote primarily the essence or being of the deity , and each person as partaking in the same nature ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; denoting primarily one certain person , and the divine nature only as subsisting in that person : this is the person of the father : as elsewhere the person of the son is so signified by that name , acts . . john . , . rom. . . tim. . . john . . chap. . . as also the person of the holy spirit , acts . , . cor. . , . col. . . so that god even the father , by the way of eminency , was the peculiar author of both law and gospel , of which afterwards . and this observation is made necessary from hence , even because he immediately assigns divine properties and excellencies unto another person , evidently distinguished from him whom he intends to denote by the name god in this place , which he could not do , did that name primarily express , as here used by him , the divine nature absolutely , but only as it is subsisting in the person of the father . from this head of their agreement , the apostle proceeds to the instances of the difference that was between the law and the gospel , as to their revelation from god ; of which a little inverting the order of the words , we shall first consider that which concerns the times of their giving out , sundry of the other instances being regulated thereby . for the first , or the revelation of the will of god under the old testament it was , of old ; god spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , formerly , or of old ; some space of time is denoted in this word , which had then received both its beginning and end : both which we may enquire after . take the word absolutely , and it comprizes the whole space of time from the giving out of the first promise , unto that end which was put unto all revelations of publick use under the old testament . take it as relating to the jews , and the rise of the time expressed in it , is the giving of the law by moses in the wilderness . and this is that which the apostle hath respect unto . he had no contest with the jews about the first promise , and the service of god in the world built thereon ; nor about their priviledge , as they were the sons of abraham ; but only about their then present church priviledge and claim by moses law. the proper date then and bound of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of old , is from the giving out of moses law , and therein the constitution of the judaical church and worship , unto the close of publick prophecie in the dayes of malachi . from thence to the dayes of john baptist , god granted no extraordinary revelation of his will , as to the standing use of the whole church . so that this dispensation of gods speaking in the prophets , continued for the space of twenty one jubilees , or near eleven hundred years . that it had been now ceased for a long time , the apostle intimates in this word ; and that agreeably to the confessed principles of the jews , whereby also he confirmed his own of the coming of the messiah , by the reviving of the gift of prophecy , as was foretold , joel . , . and we may by the way a little consider their thoughts in this matter ; for as we have observed and proved before , the apostle engageth with them upon their own acknowledged principles . the jewes then generally grant unto this day , that prophecy for the publick use of the church , was not bestowed under the second temple after the dayes of malachie ; nor is to be expected untill the coming of elias . the delusions that have been put upon them by impostors , they now labour all they can to conceal ; and are of late by experience made incredulous towards such pretenders as in former ages they have been brought to much misery by . now as their manner is to fasten all their conjectures , be they true or false ; on some place , word , or letter of the scripture , so have they done this assertion also . observing or supposing the want of sundry things in the second house , they pretend that want to be intimated , hag. . , . where god promising to glorifie himself in that temple , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will glorifie , is written defectively , without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the keri notes . that letter being the numeral note of five , signifies , as they say , the want of five things in that house . the first of these was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ark and cherubims ; the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the anointing oyle ; the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wood of disposition , or perpetual fire . the fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vrim , and thummim : the fifth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy ghost , or spirit of prophecy . they are not indeed all agreed in this enumeration ; the talmud in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joma cap. . reckons them somewhat otherwise : . the ark with the propitiation and cherubims : . the fire from heaven , which answers the third , or w●●d of disposition in the former order . . the divine majesty , in the room of the anointing oyle : . the holy ghost ; . vrim and thummim . another order there is according to rabbi bechai comment . in pentateuch . sectione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who places the anointing oyle distinctly , and confounds the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or divine majesty with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy ghost , contradicting the gemara . the commonly approved order is that of the author of aruch ; in the root , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . " 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ark , propitiatory , and cherubims , one . " 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the divine majesty , the second thing . " 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy ghost , which is prophecy the third . " 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vrim and thummim the fourth thing . " 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fire frome heaven , the fifth thing . but as this argument is ridiculous , both in general in wire-drawing conclusions from letters deficient or redundant in writing , and in particular in reference to this word , which in other places is written as in this , as numb . . . sam. . . isa. . . so the observation its self of the want of all these five things in the second house is very questionable , and seems to be invented to give countenance to the confessed ceasing of prophecy , by which their church had been planted , nourished and maintained , and now by its want was signified to be near expiration . for although i will grant that they might offer sacrifices with other fire , than that which was traduced from the flame descending from heaven , though nadab and abihu were destroyed for so doing , because the law of that fire attended the giving of it , whence upon its providential ceasing , it was as lawful to use other fire in sacrifice , as it was before its giving out ; yet as to the ark , the vrim and thummim , the matter is more questionable ; and as the anointing oyle out of question , because it being lawful for the high priest to make it at any time , it was no doubt restored in the time of ezra's reformation . i know abarbinel on exod. chap. . sec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , affirms that there was no high priest anointed with oyle under the second house , for which he gives this reason ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because the anointing oyle was now hid ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for josiah had hid it with the rest of the holy things : a talmudical figment ; to which he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and they had no power to make it ; i will not much contend about matter of fact , or what they did ; but that they might have done otherwise is evident from the first institution of it ; for the prohibition mentioned , exod. . , . respects only private persons . and josephus tells us , that god ceased to give answer by vrim and thummim two hundred years before he wrote , lib. . cap. . which proves they had it . it is indeed certain , that at their first return from babylon , they had not the vrim and thummim , ezra . . there was no priest with vrim and thummim ; yet it doth not appear that afterwards , that jewel , what ever it were , was not made upon the prophecies of haggai and zechary , whereby the restauration of the temple and the worship belonging thereunto , was carryed on to perfection : especially considering the vision of zechary about cloathing the high priest with the robes of his office , chap. . after which time it seems they were made and in use : as josephus shews us lib. . chap. . treating of the reverence done by alexander the great to the name of god engraven in the plate of gold on the high-priests forehead . and maimonides tractat. saned . chap. . sect. . sayes expresly , that all the eight robes of the high priest were made under the second temple , and particularly the vrim and thummim ; howbeit as he sayes they enquired not of god by them , because the holy ghost was not on the priests . of the ark we shall have occasion to treat afterwards , and of its fictitious hiding by hieremiah ; or josia , as the jews fancy . this we may observe for the present , that as it is certain , that is was carried away by the babylonians amongst other vessels of gold belonging to the temple , either amongst them that were taken away in the dayes of jehojakim , chron. . . or those taken away with jehojachin his son , v. . or when all that was left before great and small was carried away in the dayes of zedekiah , v. . so it may be supposed to be restored by cyrus , of whom it is said , that he returned all the vessels of the house of the lord , that nebuchadnezzar brought from jerusalem , ezra . . . and it is uncertain to what end was the solemn yearly entrance of the high priest into the most holy place observed to the very destruction of the second house , if neither ark nor mercy seat were there . neither is this impeached by what tacitus affirms , histor. lib. . that when pompey entred the temple , he found nullas deum effigies , vacuam sedem , & inania arcana ; for as he wrote of the jews with shameful negligence , so he only intimates that they had no such images as were used among other nations , nor the head of an ass , which himself not many lyes before , had affirmed to be consecrated in their sanctuary : for ought then appears to the contrary , the ark might be in the second house , and be carried thence to rome with the book of the law , which josephus expresly mentions . and therefore the same abarbinel , in his comment . on joel tells us , that israel by captivity out of his own land lost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three excellent gifts , prophecy , miracles , and divine knowledge , ( psal. . . ) all which he grants , were to be restored by the messiah ; without mention of the other things before recited . and they confess this openly in sota distinc . egla hampha . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; after the death of the latter prophets haggai , zechariah and malachy , the holy spirit was taken away from israel . it is then confessed that god ceased to speak to the church in prophets as to their oral teaching and writing , after the dayes of malachy ; which reason of the want of vision , though continuing four hundred years and upwards , is called by haggai , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unum pusillum , a little while , in reference to the continuance of it from the dayes of moses ; whereby the jews may see that they are long since past all grounds of expectation of its restauration , all prophecy having left them double the time that their church enjoyed it , which cannot be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little while in comparison thereof . to return , this was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these the times wherein god spake in the prophets ; which determines one instance more of the comparison ; namely , the fathers to whom he spake in them ; which were all the faithful of the judaical church from the dayes of giving the law , until the ceasing of prophecy in the dayes of malachy . in answer to this first instance , on the part of the gospel the revelation of it is affirmed to be made in these last dayes , hath spoken in these last dayes , the true stating of which time also will discover who the persons were to whom it was made , hath spoken to us . most expositors suppose that this expression , the last dayes , is a periphrasis of the times of the gospel . but it doth not appear , that they are any where so called ; nor were they ever known by that name among the jews , upon whose principles the apostle proceeds . some seasons indeed under the gospel , in reference to some churches , are called the last dayes , but the whole time of the gospel absolutely is no where so termed . it is the last dayes of the judaical church and state , which were then drawing to their period and abolition , that are here , and else where called the last dayes , or the latter dayes , or the last hour , pet. . . john . . jude . for , . as we before observed , the apostle takes it for granted , that the judaical church-state did yet continue ; and proves that it was drawing to its period , chap. . ult . having its present station in the patience and forbearance of god only , without any necessity as unto its worship , or preservation in the world . and hereunto doth the reading of the words in some copies , before intimated , give testimony ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the end or extremity of these dayes ; which as the event hath proved , can no way relate to the times of the gospel . . the personal ministry of the son whilest he was upon the earth in the dayes of his flesh is here eminently , though not solely intended . for as god of old spake in the prophets , so in these last dayes he spake in the son ; that is , in him , personally present with the church , as the prophets also were in their several generations , chap. . v. . now as to his personal ministry , he was sent to the lost sheep of the house of israel , mat. . . ( to whom also alone in his own dayes he sent his apostles , mat. . , . ) and is therefore said to have been a minister of the circumcision for the truth of god , rom. . . being in the last place sent to the same vineyard , unto which the prophets were sent before , mat. . . the words there used , last of all he sent unto them his son , are exegetical of these , he spoke in the son in the last dayes . . this phrase of speech is signally used in the old testament to denote the last dayes of the judaical church ; so by jacob , gen. . . i will tell you what shall befall you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the last dayes ; which words the lxx . rend●ed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the words here used by the apostle . the dayes pointed unto by jacob being those wherein the messiah should come , before judah was utterly deprived of scepter and scribe . again by balaam the same words are used to signifie the same time , numb . . . where they are rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the end of the dayes , as many copies read in this place . and in all the prophets this is the peculiar notation of that season , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mich. . . isa. . . in the latter or last dayes ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the he hajediah prefixed , noteth that course of dayes that were then running ; as deut. . . evil will overtake you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the end of those dayes ; and the promise of the conversion of some of the jews by david their king is annexed to the same season , hos. . . from these places is the expression here used taken , denoting the last times of the judaical church , the times immediately preceeding its rejection and final ruine . hence manasse lib. . de resurrect . cap. . tells us out of moses gernudensis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in every place that mentions the latter dayes , the dayes of the messiah are to be understood , which saying of his is confirmed by menasse himself , though attended with a gloss abominable and false , that is purely judaical . the dayes of the messiah , and the dayes of the end of the judaical church are the same . and these words are expresly also used by r.d. kimchi . comment . in isa. . v. . who honestly refers all the words of that prophesie unto the messiah . it is not for nothing , that the apostle minds the hebrews , that the season then present was the last dayes , whereof so many things were foretold in the old testament ; many of their concernments lay in the knowledge of it ; which because they give great light unto the whole cause , as stated then between him , and them , must be opened and considered . the summ is , that the end of their church and state , being foretold to be a perpetual desolation , dan. . . the last dayes being now come upon them , they might understand what they were shortly to expect and look for . the end of the jews being a people , a church , and kingdom was to bring forth the messiah , whose coming and work must of necessity put an end to their old station and condition . now because herein is enwrapped the most infallible demonstration that the messiah is long since come , the apostle mentioning the last dayes to intimate that upon necessity he must be come in them ; i shall further open his design in this matter , but with briefness having been large on this head in our prolegomena ; and for their sakes who by any difficulties may be deterred from the consideration of them . god having from the foundation of the world promised to bring forth the seed of the woman to work out the redemption of his elect in the conquest of satan , did in the separation of abraham from the rest of the world begin to make provision of a peculiar stock from whence it should spring . that this was the cause and end of his call and separation is evident from hence , that immediately thereupon god assures him that in his seed all the kindreds of the earth should be blessed , gen. . , , . chap. . . which is all one as if he had expresly said unto him , for this cause have i chosen and called thee , that in thee , i might lay a foundation of bringing forth the promised seed , by whom the curse is to be taken away , and the blessing of everlasting life procured , as gal. . , . for this cause was his posterity continued in a state of separation from the rest of the world , that he might seek an holy seed unto himself , numb . . . mal. . . for this cause did he raise them into a civil , regal , and church-state , that he might in them type out , and prefigure the offices and benefits of the promised messiah , who was to gather to himself the nations that were to be blessed in the seed of abraham , gen. . . psal. . hos. . . ezek. . . and all their sacrifices did but shadow out that great expiation of sin , which he was to make in his own person ; as hath been already proved . things being thus disposed , god promised unto them that their civil political state , their condition as a peculiar nation and people , should be continued until the coming of the messiah , gen. . . ezek. . . and this was made good unto them notwithstanding the great oppositions of those mighty empires , in the midst of whose devouring jaws they were placed , with some such short intercisions of the actual administration of rule amongst them , as being foretold impeached not the promise . they lost not their civil state , untill he came , unto whom was the gathering of the nations . after that , though many of the individuals obtained mercy , yet their being a nation or people , was of no peculiar use as to any special end of god. therefore was it immediately destroyed , and irrecoverably exterminated . from that day , god in a wonderful manner blasted and cursed all their endeavours , either for the preservation of what they then had , or for its recovery and restauration when lost . no means could ever retrive them into a people or nation on the old account . what may be hereafter on a new , god knows . the end of the dayes was come ; and it was to no purpose , for men to endeavour to keep up that , which god having accomplished the utmost of his design by and upon , would lay aside . and this season was fully evidenced to all the world , by the gathering of the people to the shilo , or the coming in of the nations to partake in the blessing of faithful abraham , mic. . , . of their church-state there were two principal parts : the temple its self ; and the worship performed in it : the first of these ( as was the tabernacle ) was set up to typifie him in whom the fulness of the godhead should dwell bodily ; and the latter the same person , as he was himself to be the great high priest and sacrifice . both these also were to be continued until the coming of the messiah , but by no endeavours afterwards . hence was that promise of the glory of the second house , built after the captivity , and restored by herod , because of his coming unto it who was signified by it , hag. . . malach. . . he was to come whilest that temple was standing , after which it was to be of no more use . and therefore ezekiel describes a third spiritual temple to succeed in the room thereof . the condition of their sacrifices was the same ; therefore daniel fore-telling the coming of the messiah four hundred and ninety years after the captivity , adds that upon his death the daily sacrifice must cease for ever , and a total desolation ensue , on all the things that were used for the end accomplished , dan. . , , , . the nation , state , temple , sacrifices , being set apart , set up , and designed for no other end but to bring him forth , he was to come whilest they were standing and in use , after which they were none of them to be allowed a being upon their old foundation . this is that which the apostle pointed at in mentioning the last dayes , that they might consider in what condition , the church and people of the jews then were . to discover the evidence of this demonstration , as confirmed in our prolegomena , i shall here also briefly add some considerations of the miserable entanglements of the jews in seeking to avoid the argument here intimated unto them by the apostle . it is a common tradition among them , that all things were made for the messiah ; whereby they do not intend as some have imagined , the whole old creation , but all things of their church state and worship . so the targum , psal. . . in the person of the messiah ; i shall enter into life eternal when i study in the volume of the law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that was written for my sake . by the law they understand their all . all depended on their messiah , all was written for him . they see by experience that there was a coincidence of all these things in the last dayes when jesus came . no sooner had he done his work , but scepter and scribe departed from judah . they ceased to be a church and nation . the temple which the lord whom they formerly sought came to , was destroyed ; their sacrifices wherein they trusted , caused to cease , and the nations of the earth were gathered into the faith of abraham . from that time they have no more been a people ; nor have had any distinction of tribes , or families , temple , priesthood , or sacrifice ; nor any hope of a retrivement into their pristine condition . let us then see what course they do , or have taken to countenance themselves in their infidelity . two wayes to relieve themselves they have fixed on . . granting that the messiah was to come to their government and worship , they laboured to keep them up , and to restore them being cast down , that so they might prolong their expectation of that to come , which indeed was already past . this in the righteous and holy providence of god proved the means of their ruine . for their endeavour to maintain their liberty , rule , and government after the coming of the messiah , was the cause of the utter overthrow of all rule , authority and publick worship amongst them by vespasian and titus his son. their endeavour , to restore themselves into a state and people under their false messiah barcosbi , was the means of their utter desolation from all hopes of being a people and nation any more by adrian ; as also of their extermination for ever out of that countrey , wherein they were separated from all nations for that end which god appointed unto them . after this , once more , still to avoid the thoughts that the messiah was come , and had put an end unto their former condition , they endeavoured and were encouraged by julian the emperour to rebuild their temple , and restore their sacrifices . and this attempt also god turned to their further confusion . for whereas in former dayes in the building of the temple he encouraged and supported them against all difficulties and oppositions ; being now upheld and strengthened by the favour and wealth of the roman empire in the same work , he sets himself against them , and scatters them with no less indignation , than he did the builders of babel of old . when he would have a temple amongst them , he punished them with famine for building their own houses , and suffering his to lye waste , hag. . v. , , , . now they may build houses for themselves where they please ; but if they take in hand to build a temple , god is against them . this state of theirs being now continued sixteen hundred years , were not blindness come upon them to the utmost , they could not but see , that it is not the will of god , that they should be a people , state , or church on the former account any more . what then is become of their messiah , who was to come unto them whilest they were so ; seeing they were so by their own confession only for his sake ? this puts their latter masters to their last miserable shifts . for , . contrary to the open nature of all things relating unto them from the appropriating of the promise to the family of abraham , contrary to the whole design of the scripture , and the express testimonies of it before mentioned , with many other to the same purpose , they deny that their messiah was to come to them , or at least to abide with them for the work whereunto he was destinated , whilest their state , temple and sacrifices continued . in the management of this shift of unbelief , they are wofully divided amongst themselves . . for the continuance of their state , untill the coming of the messiah , gen. . . some say , that by shilo the messiah is not intended ; who are confuted by their own targums , all rendring the word messiah , and the constant tradition of the elder doctors ; some that by the scepter and scribe , that the rod of affliction and instruction only are intended ; which is a gloss evidently contrary to the design of the prophecy , the use of the words in all places where their sense is not restrained by evident circumstances , the targums , all old writers ; asserting that which was not peculiar to judah , nor true in its self , that tribe having for so long a season enjoyed as flourishing a condition as any people in the world , as good as the jews look for under the messiah . this state then is utterly gone , and their messiah as it seems not come . . what say they unto their temple , that second house whereunto he was to come , and so render the glory of it greater than that of the former , hag. . mal. . of old they unanimously agreed , that he was born whilest the temple stood , or that day that it was destroyed , as aben exra confesseth on isa. . many stories out of them might be told to this purpose ; where he was born , how , and of whom , to whom it was revealed by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who saw him , where he was disposed of , where he is ; but being all the fancies of idle curious heads , and unbelieving hearts , which st. paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tim. . . prophane and old wives fables , we shall not trouble the reader with them . abarbinel who in corrupting the prophecies concerning the messiah hath a reach beyond his fellows , affirms that haggai speaks not of the second , but of a third temple to be built under the messiah ; but this is nothing but a bold contradiction of the prophet , who three or four times signally declares that he spake of that house which was then building , which their eyes saw , and which so many contemned as not to be compared with the former , ch. . . this house , ch. . . this house , v. . this house , so v. . others say , that the glory of that house did not consist in the coming of the messiah unto it , but in its duration and continuance ; for it stood ten years longer than the former ; but this also is contrary , . to the catholick perswasion of their fore-fathers , targums , talmuds , and all antient doctors : . to experience ; for what could the miserable languishing of ten years by that house , whilest it was by their own confession a den of thieves , contribute unto it to enable it to vye for glory with that wonder of the world the temple of solomon , in comparison whereof their fore-fathers thought it no more than some of them of old thought themselves compared to the sons of anak . . to the truth ; affirming , that the glory of that house was to consist in the coming of the lord , whom they sought , the desire of all nations unto it : all which things are vindicated in our prolegomena . . their temple being utterly destroyed as well as their state , and their messiah not yet come , what think they of their sacrifices ? daniel tells them that he was to come , and to be cut off , before the ceasing of the daily sacrifices ; but they must confess that all sacrifices are long since utterly ceased ; for surely their offering of a cock to the devil on the day of expiation , is no continuance of them . some say that the messiah intended by daniel was king agrippa whom vespasian slew at rome . but this obstinacy is intolerable ; that a semi-pagan as agrippa was , should be their messiah so honourably foretold of , is a figment , which whatever they pretend , themselves believe not . nor was agrippa slain or cut off , but lived in peace to the day of his death . the most of them know not what to say , but only object that the computation of daniel is dark and obscure , which christians themselves are not agreed about . concerning which i must refer the reader to our proiegomena , as also for the full and large handling of the things here by the way only touched upon . this makes it evident who were the persons who were spoken unto in these last dayes , to vs . that is the members of the judaical church , who lived in the dayes of the personal ministry of christ , and afterwards under the preaching of the gospel unto that day ; chap. . . the jews of those dayes were very apt to think that if they had lived in the times of the former prophets , and had heard them delivering their message from god , they would have received it with a cheerful obedience ; their only unhappiness they thought was , that they were born out of due time as to prophetical revelations ; this is intimated of them , mat. . . the apostle meeting with this perswasion in them , minds them that in the revelation of the gospel , god had spoken to themselves ; the things they so much desired , not questioning but that thereon they should believe and obey . if this word then they attend not unto , they must needs be self-condemned . again that care and love which god manifested towards them , in speaking immediately unto them required the same obedience ; especially considering the manner of it , so far excelling that which before he had used towards the fathers ; of which afterwards . and these are two instances of the comparison instituted , relating unto times and persons . the next difference respects the manner of these several revelations of the will of god , and that in two particulars . for ( . ) the former was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by divers parts , one after the other ; the branch of the antithesis that should answer hereunto is not expressed , but implyed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at once . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by many parts , and so consequently at sundry times . the gradual discovery of the mind and will of god , by the addition of one thing after another at several seasons , as the church could bear the light of them , and as it was subserving unto his main design of reserving all preheminence to the messiah ; is that which is intended in this expression . how all this is argumentative to the apostles purpose will instantly appear . take the expression absolutely to denote the whole progress of divine revelation from the beginning of the world , and it comprizeth four principal parts or degrees , with those that were subservient unto them . the first of these was made to adam in the promise of the seed , which was the principle of faith and obedience to the fathers before the flood ; and unto this were subservient all the consequent particular revelations made to seth , enosh , enoch , lamech , and others before the flood . the second to noah after the flood in the renewall of the covenant , and establishing of the church in his family , gen. . . chap. . , . whereunto were subservient the revelations made to melchisedech , gen. . . and others before the calling of abraham . the third to abraham in the restriction of the promise to his seed , and fuller illustration of the nature of it , gen. . , , , . chap. . , . & . , . confirmed in the revelations made to isaac , gen. . . jacob , gen. . joseph , heb. . . and others of their posterity . the fourth to moses in the giving of the law , and erection of the judaical church in the wilderness , unto which there were three principal heads of subservient revelations : . to david , which was peculiarly designed to perfect the revelation of the will of god concerning the old testament-worship in those things that their wilderness condition was not capable of , chron. . , , , . chap. . , , , , , , , , . to him we may joyn solomon , with the rest of the prophets of their dayes . . to the prophets after the division of the kingdom unto the captivity , and dureing the captivity ; to whom pleading with the people about their defection by sin and false worship , was peculiar . . to ezra , with the prophets that assisted in the reformation of the church after its return from babylon , who in an especial manner , excited the people to an expectation of the coming of the messiah . these were the principal parts and degrees of the revelation of the will of god from the foundation of the world until the coming of christ in his fore-runner john the baptist. and all this i have fully handled and unfolded in my discourse of the rise , nature and progress of scripture divinity or theology . but as i shewed before , if we attend unto the special intention of the apostle , we must take in the date of these revelations , and begin with that to moses , adding to it those other subservient ones mentioned peculiar to the judaical church , which taught and confirmed the worship that was established amongst them . this then is that , which in this word the apostle minds the hebrews of ; namely , that the will of god concerning his worship and our obedience was not formerly revealed all at once to his church , by moses or any other ; but by several parts and degrees , by new additions of light , as in his infinite wisdom and care he saw meet . the close and last hand was not to be put unto this work before the coming of the messiah . he , they all acknowledged , was to reveal the whole counsel of god , john . . after that his way had been prepared by the coming of elias , mal. until when they were to attend to the law of moses , with those expositions of it which they had received , v. , . that was the time appointed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to seal , compleat , and finish , vision and prophet ; as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to seal up sin , or as we render it , to make an end of sin , or the controversie about it , which had held long agitation by sacrifices , that could never put an end to that quarrel , heb. . , , . now in this very first word of his epistle , doth the apostle clearly convince the hebrews of their mistake in their obstinate adherence unto mosaical institutions . it is as if he had bidden them consider the way whereby god revealed his will to the church hitherto . hath it not been by parts and degrees ? hath he at any time shut up the progress of revelation ? hath he not alwayes kept the church in expectation of new revelations of his mind and will ? did he ever declare that he would add no more unto what he had commanded , or make no alteration in what he had instituted ? what he had revealed was to be observed , deut. . . and when he had revealed it : but untill he declare that he will add no more , it is folly to account what is already done , absolutely compleat and immutable . therefore moses when he had finished all his work in the lords house , tells the church , that god would raise up another prophet like him ; that is , who should reveal new laws and institutions as he had done , whom they were to hear and obey on the penalty of utter extermination , deut. . . and this discovers the obstinacy of the modern jews , who from the dayes of maimonides , who dyed about the year of our lord . have made it one of the fundamental articles of their religion , which they have inserted in their prayer books , that the law of moses is never to be changed , and that god will never give them any other law , or rule of worship : and as they further ground that article in ezrim vearba , printed in the end of bombergs bibles , they affirm , that nothing can be added unto it , nothing taken away from it , no alteration in its obligation be admitted ; which is directly contrary both to the truth , and to the confession of all their predecessors , who looked for the messiah , as we shall afterwards declare . in opposition to this gradual revelation of the mind of god under the old testament , the apostle intimates that now by jesus the messiah , the lord hath at once begun and finished the whole revelation of his will according to their own hopes and expectation . so jude . the faith was once delivered unto the saints : not in one day , not in one sermon ; or by one person , but at one season , or under one dispensation , comprizing all the time from the entrance of the lord christ upon his ministry , and the closing of the canon of scripture , which period was now at hand . this season being once past and finished , no new revelation is to be expected to the end of the world . nothing shall be added unto , nor altered in the worship of god any more . god will not do it , men that attempt it , do it on the price of their souls . . god spake in the prophets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after divers sorts or manners . now this respects either the various wayes of gods revealing himself to the prophets , by dreams , visions , inspirations , voices , angels , every way with an equal evidence of their being from god ; or the wayes of his dealing with the fathers by the prophets , by promises , threats , gradual discoveries of his will , special messages and prophecies , publick sermons and the like . the latter , or the various wayes of the prophets delivering their messages to the people from god is principally intended , though the former be not excluded , it being that , from whence this latter variety did principally arise and flow . in opposition hereunto the apostle intimates , that the revelation of god and his will by christ was accomplished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in one only way and manner , by his preaching the gospel who was anointed with the spirit without measure . the last difference , or instance in the comparison , insisted on by the apostle is , that of old god spake in the prophets , but now in the son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say most expositors , in for by , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as luke . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the mouth of the holy prophets ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , answers the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numb . . god spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in moses . the certainty of the revelation and presence of god with his word is intimated in the expression . so the word of the lord was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the hand of this or that prophet . they were but instruments to give out , what from god they had received . now these prophets in whom god spake of old , were all those who were divinely inspired and sent to reveal his will and mind , as to the duty of the church , or any special concernment of his providence in the rule and government thereof , whether they declared the inspirations they had , or revelations they received , by word of mouth , or by writing . the modern jews make a distinction between the gift of prophecy and the inspiration of the holy ghost , following maimonides in his more nebuchim part . : cap. . his opinion , which he calls the opinion or sentence of the law , about prophecy in general is the same with that of the gentile philosophers as he professeth . in one thing only he differs from them ; namely , that prophecy doth not so necessarily follow after due preparation , as that a man cannot but prophesie who is rightly prepared ▪ but the gift of prophecy , he asserts wholly to depend on the temperature of the brain , natural and moral exercises for the preparing and raising of the imagination , upon which divine visions will succeed . a brain-sick imagination , confounding divine revelation with phanatical distempers . but in the eleven degrees of prophecy which he assigns , and attempts to prove by instances out of scripture , he placeeth that of inspiration by the holy ghost in the last and lowest place . and therefore by the late masters is the book of daniel cast into this latter sort , though eminently prophetical , because they are so galled with his predictions and calculations ; other reason of that disposition none readily occurs . and this is the ground of their disposition of the books of the scripture , into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the law , or five books of moses , given in the highest way and degree of prophecy ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of two sorts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●nd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophets , first ( or books historical ) and the latter ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , books written by inspiration of the holy ghost . of the ground of which distinction see kimchi in his preface to the psalms . their mistake lyes in this , that prophecy consists principally in ▪ and is distinguished into several degrees , by the manner of revelation ; as by dreams , visions , appearances of angels , or men , and the like . but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a prophet , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prophecy , are of a larger signification then that pretended , as numb . . . sam. . . chron. . , , . will appear ; so that which made any revelation to be prophecy in that sense , as to be an infallible rule for the guidance of the church , was not the means of communicateing it to the prophets ; but that inspiration of the holy ghost which implanted upon their minds , and gave forth by their tongues , or pens , that which god would utter in them , and by them , pet. . , . in answer unto this speaking of god in the prophets , it is asserted , that in the revelation of the gospell , god spake in his son. this is the main hinge on which all the arguments of the apostle in the whole epistle do turn ; this bears the stress of all the inferences afterwards by him insisted on . and therefore having mentioned it , he proceeds immediately unto that description of him , which gives evidence to all that he draws from this consideration . now because no one argument of the apostle can be understood , unless this be rightly stated , we must on necessity insist somewhat largely upon it ; and unto what we principally intend , some previous observations must be premised . . i take it at present for granted , that the son of god appeared unto the prophets under the old testament . whether ever he spake unto them immediately , or only by the ministry of angels , is not so certain . it is also granted , that there was in vision sometimes signs or representations of the person of the father , as dan. . but that the son of god did mostly appear to the fathers under the old testament , is acknowledged by the antients , and is evident in scripture : see zech. . , , , . and he it was who is called the angel , exod. . , . the reason that is pleaded by some , that the son of god was not the angel there mentioned , namely , because the apostle sayes that to none of the angels was it said at any time , thou art my son , this day i have begotten thee , which could not be affirmed , if the son of god were that angel , is not of any force . for notwithstanding this assertion , yet both the antient jews and christians generally grant , that it is the messiah that is called the angel of the covenant , mal. . . though the modern jews foolishly apply that name to elias , whom they fancy to be present at circumcision , which they take to be the covenant ; a priviledge as they say , granted him upon his complaint , that the children of israel had forsaken the covenant , kings . . that is , as they suppose , neglected circumcision . the apostle therefore speaks of those who were angels by nature , and no more , and not of him who being jehovah the son , was sent of the father , and is therefore called his angel or messenger , being so only by office. and this appearance of the son of god , though not well understanding what they say , is acknowledged by sundry of the postalmudical rabbins . to this purpose very considerable are the words of moses gerundensis , on exod. . iste angelus si rem ipsam dicamus , est angelus redemptor , de quo scriptum est , quoniam nomen meum in ipso est . ille inquam angelus qui ad jacob dicebat , ego deus bethel . ille de quo dictum est , & vocabat mosen deus de rubo . vocatur autem angelus quia mundum gubernat . scriptum est enim eduxit nos ex aegypto . praeterea scriptum est , & angelus faciei salvos fecit eos . nimirum ille angelus qui est dei facies ; de quo dictum est , facies mea praeibit & efficiam ut quiescas ; denique ille angelus est de quo vates , subito veniet ad templum suum dominus quem vos quaeritis , angelus faederis quem cupitis . the angel if we speak exactly , is the angel the redeemer , of whom it is written , my name is in him ; that angel which said unto jacob , i am the god of bethel : he of whom it is said , god called unto moses out of the bush. and he is called the angel , because he governeth the world . for it is written , jehovah brought us out of egypt ; and elsewhere he sent his angel , and brought us out of egypt . and again , it is written , and the angel of his presence [ face ] saved them ; namely , the angel which is the presence [ face ] of god ; of whom it is said , my presence [ face ] shall go before thee , and i will cause thee to rest : lastly , that angel of whom the prophet speaks , the lord whom you seek shall suddenly come to his temple , the angel of the covenant whom you desire . to the same purpose speaks the same author on exod. . . my presence shall go before thee ; animadverte attentè quid ista sibi velint . moses enim & israelitae semper optavêrunt angel●m : primum ; cae●●rùm , quis ille esset verè intelligere non py●uer●●t . neque ●nim ab al●is percipiebunt , n●que prophetica notione satis assequebantur . atqui facies dei ipsum significat deum — and again , facies mea praecedet , hoc est , angelus foederis quem vós cupitis . observe diligently what is the meaning of these words ; for moses and the israelites alwayes desired the principal angel ; but who he was they could not perfectly understand : for they could neither learn it of others , nor attain it by prophecy ; but the presence of god , is god himself . my presence [ face ] shall go before thee ; that is , the angel of the covenant whom ye desire . thus he ; to which purpose others also of them do speak ; though how to reconcile these things to their unbelief in denying the personality of the son of god they know not . this was the angel whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , moses prayed for on joseph , deut. . . and whom jacob made to be the same with the go● that fed him all his dayes , gen. . , . whereof we have treated largely before . the son of god having from the foundation of the world undertaken the care and salvation of the church , he it was who immediately dealt with it in things which concerned its instruction and edification . neither doth this hinder but that god the father may yet be asserted , or that he is in this place , to be the fountain of all divine revelation . . there is a difference between the son of god revealing the will of god in his divine person to the prophets of which we have spoken , and the son of god as incarnate , revealing the will of god immediately to the church . this is the difference here insisted on by the apostle . under the old testament the son of god in his divine person , instructed the prophets in the will of god , and gave them that spirit on whose divine inspiration their infallibility did depend , pet. . . but now in the revelation of the gospel taking his own humanity ; or our nature hypostatically united unto him , in the room of all the internuncii or prophetical messengers he had made use of , he taught it immediately himself . there lyes a seeming exception unto this distinction in the giving of the law ; for as we affirm , that it was the son by whom the law was given , so in his so doing he spake immediately to the whole church , exod. . . the lord said , i have talked with you from heaven . the jews say , that the people understood not one word of what was spoken , but only heard a voice , and saw the terrible appearances of the majesty of god ; as v. . for immediately upon that sight , they removed and stood afar off ; and the matter is left doubtful in the repetition of the story , deut. . . it is said indeed the lord talked with you face to face in the mount ; but yet neither do these words fully prove that they understood what was spoken , and as it was spoken , but only that they clearly discovered the presence of god delivering the law : for so are those words expounded in v. . i stood saith moses , between the lord and you at that time , to shew you the word of the lord , for you were afraid by reason of the fire , and went not up unto the mount ; that is , you understood not the words of the law , but as i declared them unto you ; and it being so , though the person of the son caused the words to be heard , yet he spake not immediately to the whole church , but by moses . but secondly , we shall afterwards shew , that all the voices then heard by moses or the people , were formed in the air by the ministry of angels , so that they heard not the immediate voyce of god. now in the last dayes did the lord take that work into his own hands , wherein from the foundation of the world he had employed angels and men. . though the apostles argument arise not immediately from the differing wayes of gods revealing himself to the prophets , and to christ , but in the difference that lyes in his immediate speaking unto us in christ the son , and his speaking unto the fathers in the prophets , yet that former difference also is intimated by him , in his affirming , that he spake to them variously or diversly , as hath been declared , and therefore we must consider that also ; and herein we are to obviate the great judaical prejudice against the gospel ; to which end observe , . that though the apostle mentions the prophets in general , yet it is moses whom he principally intends . this is evident in the application of this argument which he makes in particular , chap. . . where he expresly prefers the lord jesus before moses by name , in this matter of ministring to the church in the name of god. for whereas , as was before intimated , the apostle mannages this thing with excellent wisdom in this epistle , considering the inveterate prejudices of the hebrews in their adhering unto moses , he could not mention him in particular , until he had proved him whom he preferred above him , to be so excellent and glorious , so far exalted above men and angels , that it was no disreputation to moses to be esteemed inferiour to him . . that the great reason why the jews adhered so pertinaciously unto mosaical institutions was their perswasion of the unparallel'd excellency of the revelation made to moses . this they retreated unto , and boasted of when they were pressed with the doctrine and miracles of christ , john . , . and this was the main foundation in all their contests with the apostles , acts . . chap. . , . and this at length they have made a principal root or fundamental article of their faith , being the fourth of the thirteen articles of their creed ; namely , that moses was the most excellent and most sublime among the prophets , so far above that excellency , that degree of wisdom and honour which men may attain unto , that he was equal to angels . this maimonides the first disposer of their faith into fundamental articles expounds , at large , more nebuch . p. . cap. . declaravimus , saith he , quod prophetia mosis doctoris nostri ab omnium uliorum prophetiis differat ; dicemus nunc quod propter solam illam apprehensionem ad legem vocati sumus ; quia nempe vocationi illi qua moses nos vocavit simiis neque antecessit ab adamo primo ad ipsum usque neque etiam post ipsum apud ullum prophetam sequuta est ; sic fundamentum legis nostrae est quod in aeternum finem non sit habitura vel abolenda , ac propterea , etiam ex sententia nostra , alia lex nec unquam fuit , nec erit praeter unicam hanc legem mosis doctoris nostri . we have declared , that the prophecy of moses our master , differed from the prophecies of all others ; now we shall shew that upon the account of this perswasion alone , ( namely , of the excellency of the revelation made unto moses ) we are called to the law. for from the first adam to him , there was never any such call ( from god ) as that wherewith moses called us , nor did ever any such ensue after him . hence is it a fundamental principle of our law ; that it shall never have an end , or be abolished ; and therefore also it is our judgement that there was never any other ( divine ) law , nor ever shall be , but only this of our master moses . this is their present perswasion ; it was so of old . the law and all legal observances are to be continued for ever : other way of worshipping god there can be none : and this upon the account of the incomparable excellency of the revelation made to moses . to confirm themselves in this prejudicate apprehension , they assign a fourfold preheminency to the prophecy of moses above that of other prophets ; and these are insisted on by the same maimonides in his explication of cap. . tractat. sanedr . and by sundry others of them . . the first they fix on is this ; that god never spake to any prophet immediately , but only to moses ; to him he spake without angelical mediation . for so he affirms that he spake to him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mouth to mouth , numb . . . . all other prophets , they say , received their visions either in their sleep , or presently after their sleep , but moses in the day time standing between the cherubims , exod. . . and , . that when other prophets received their visions or revelations , although it was by the mediation of angels , yet their nature was weakened by it , and the state of their bodies , by reason of the consternation that befell them , dan. . . but moses had no such perturbation befalling him when the lord spake unto him , but it was with him , as when a man speaks unto his friend . . that other prophets had not inspirations and answers from god at their own pleasures , but sometimes were forced to wait long , and pray for an answer before they could receive it . but moses was wont when he pleased to say , stay and i will hear what god will command you , numb . . . so they . and to reconcile this unto what is elsewhere said , that he could not see the face of god and live , they add , that he saw god not immediately but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in speculo or speculari , ( a word formed from the latin , ) in a glass : an expression which the apostle alludes unto , cor. . . only they add , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , other prophets saw through nine perspectives ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but moses saw through one only : vaiikra rabba . sec. . whereunto they add , that his speculum was clear and lucid ; theirs spotted . it must be granted , that moses being the law-giver and first revealer of all that worship in the observation whereof the judaical church state ●nd priviledge of that people did consist , had the preheminency above the succeeding prophets , whose ministry chiefly tended to instruct the people in the nature , and keep them to the observation of his institutions . but that all these things by them insisted on , were peculiar to him , it doth not appear ; nor if it did so , are the most of them , of any great weight or importance . the first is granted ; and a signal priviledge it was ; god spake unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , face to face , exod. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mouth to mouth , numb . . . and this is mentioned as that which was peculiar to him above the prophets which should succeed him in the ministry of that church . but that moses saw the essence of god , which the jews contend from those words , is expresly denyed in the text it self . for even then when it was said , that god spake to him face to face , it is also affirmed that he did not , nor could see the face of god , exod. . . see john . , . both those expressions intend only that god revealed himself unto him in a more clear and familiar way than he had done unto other prophets , or would do , whilest that administration continued . for although the things which he revealed to , and by other prophets , were more clear ▪ evident and open to the understanding of believers , than they were in the revelation made to moses , ( they being intended as expositions of it , ) yet in the way of the revelation its self , god dealt more clearly and familiarly with moses , than with any other prophet of that church whatever . the second difference assigned is vain . of the times and seasons wherein the prophets received their visions there can be no determinate rule assigned . many of them were at ordinary seasons , whilest they were waking , and some about the employment of their callings , as amos , chap. . v. . the third also about the consternation of spirit which befell other prophets is groundless . sometimes it was so with them , as the instance of daniel proves , chap. . . chap. . v. . and so it befell moses himself , heb. . . which if we attain to that place we shall prove the jews themselves to acknowledge . ordinarily it was otherwise , as with him , so with them , as is manifest in the whole story of the prophets . there is the same mistake in the last difference assigned . moses did not so receive the spirit of prophecy , as that he could at his own pleasure reveal those things which were not discoverable but by that spirit ; or speak out the mind of god infallibly in any thing for the use of the church without actual inspiration as to that particular , which is evident from the mistake that he was under as to the manner of his government which he rectified by the advise of jethro , exod. . . and likewise in other instances did he wait for particular answers from god , numb . . . to have a comprehension at once of the whole will of god concerning the obedience and salvation of the church , was a priviledge reserved for him who in all things was to have the preheminence . and it seems that maimonides himself in his exaltation of moses excepted the messiah . for whereas in the hebrew and latin copies of more nebuch . part . . cap. . there are these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which buxtorf . renders , est gradus hic etiam praestantissimorum consiliariorum israelis , this is the degree ( in prophecy ) of the counsellors of israel ; the arabick or original hath ; and this also is the degree of the messiah of israel , who goeth before , or excelleth all others , that is , in point of prophecy . not to follow them in their imaginations , the just priviledges of moses above all other prophets lay in these three things . . that he was the law-giver , or mediator by whom god gave that law , and revealed that worship , in the observation whereof , the very being of the judaical church did consist . . that god in the revelation made unto him , dealt in a more familiar and clear manner , as to the way of his outward dealing , than with any other prophets . . in that the revelation made unto him , concerned the ordering of the whole house of god , when the other prophets were employed only about particulars built on his foundation . in these things consisted the just and free preheminence of moses , which whether it were such as would warrant the jews in their obstinate adherence to his institutions upon their own principles shall be enquired into . but before we manifest that indeed it was not , the revelation of the mind of god in and by the son , which is compared with , and preferred before and above this of moses , must be unfolded ; and this we shall do in the ensuing observations . . the lord jesus christ by vertue of the vnion of his person , was from the womb filled with a perfection of gracious light and knowledge of god and his will. an actual exercise of that principle of holy wisdom wherewith he was endued , in his infancy , as afterwards , he had not , luke . . nor had he in his humane nature an absolutely infinite comprehension of all individual things past , present and to come , which he expresly denyes , as to the day of judgement , mat. . . mark . . but he was furnish●d with all that wisdom and knowledge which the humane nature was capable of , both as to principle and exercise , in the condition wherein it was , without destroying its finite being , and variety of conditions from the womb. the papists have made a vain controversie about the knowledge of the humane soul of christ. those whom they charge with error in this matter affirm no more than what is expresly asserted in the places of scripture above mentioned ; and by their answers unto those places , it is evident how little they care what scorn they expose the scripture and all religion unto , so they may secure their own mistakes . but this wisdom whatever it were , is not that whereby god so revealed his mind unto him , as thereby to be said to speak to us in him . he had it by his vnion , and therefore immediately from the person of the son , sanctifying that nature by the holy ghost which he took into subsistence with himself . but the revelation , by which god spake in him unto us , was in a peculiar manner from the father , revel . . . and as we have shewed , it is the person of the father that is here peculiarly spoken of . and hence the enquiry of some on this place , how the second person revealed himself to the humane nature , is not to the purpose of it . for it is the person of the father that is spoken of : so that , . the commission , m●ssion and furnishing of the son as incarnate and mediator with abilities for the declaration of the mind and will of god unto the church , were peculiarly from the father . for the whole work of his mediation he received command of the father , john . . and what he should speak , john . . according to which commandment he wrought and taught , john . . whence that is the common periphrasis whereby he expressed the person of the father , he that sent him , as also he that sealed and anointed him . and his doctrine on that account he testified , was not his , his own , that is primarily or originarily as mediator , but his that sent him , john . . it was from the father that he heard the word , and learned the doctrine that he declared unto the church . and this is asserted where ever there is mention made of the fathers sending , sealing , anointing , commanding , teaching him ; of his doing the wi●l , speaking the words , seeking the glory , obeying the commands of him that sent him ; see john . , , . chap. . . c. . . revel . . . and in the old testament , zech. . . isa. . , , . chap. . . that blessed tongue of the learned whereby god spake in and by him , the refreshing word of the gospel , unto poor weary sinners , was the gift of the father . . as to the manner of his receiving of the revelation of the will of god , a double mistake must be removed , and then the nature of it must be declared . . the socinians to avoid the force of those testimonies which are urged to confirm the deity of christ , from the assertions in the gospel that he who spake to the disciples on earth , was then also in heaven , john . . chap. . , . chap. . , , , , , . chap. . . have broached a mahumetan fancy , that the lord christ before his entrance on his publick ministry , was locally taken up into heaven , and there instructed in the mysterie of the gospel , and the mind of god which he was to reveal ; catech. raccov . cap. . de offic. ch. prophet . quest. , . smalcius de divinitat . christi , cap. . socin . respons . ad paraen . vol. pag. , . but ( . ) there was no cause of any such rapture of the humane nature of christ , as we shall evidence in manifesting the way whereby he was taught of the father , especially after his baptism . ( . ) this imaginary rapture is grounded solely on their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the lord christ in his whole person was no more than a meer man. ( . ) there is no mention of any such thing in the scripture , where the fathers revealing his mind and will to the son is treated of , which had it been , ought not to have been omitted . ( . ) the fancy of it is expresly contrary to scripture , for ( . ) the holy ghost affirms , that christ entered once into the holy place , and that after he had obtained eternal redemption , heb. . . which should have been his second entrance had he been taken thither before , in his humane nature ; so that coming of his into the world which we look for at the last day , is called his second coming , his coming again , because of his first entrance into it at his incarnation , heb. . . ( . ) he was to suffer before his entry into heaven and his glory therein , luke . . and ( . ) as to the time of his ascension which these men assign , namely , the forty dayes after his baptism , it is said expresly that he was all that time in the wilderness amongst the wild beasts , mark . . so that this figment may have no place in our enquiry into the way of the fathers speaking in the son. . some lay the whole weight of the revelation of the will of god unto christ , upon the endowments of the humane nature by vertue of its personal vnion with the eternal word ; but this is wholly inconsistent with the many testimonies before rehearsed , of the fathers revealing himself unto him after that vnion . wherefore to declare the nature of this revelation , we must observe further . . that jesus christ in his divine nature , as he was the eternal word and wisdom of the fathers , not by a voluntary communication , but eternal generation had an omnisciency of the whole nature and will of god , as the father himself hath , because the same with that of the father ; their will and wisdom being the same . this is the blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or in-being of each person , the one in the other , by vertue of their oneness in the same nature : thus , as god , he had absolute omniscience . moreover the mysterie of the gospel , the especial counsel and covenant of it concerning the redemption of the elect in his blood , and the worship of god by his redeemed ones , being transacted between father and son from all eternity , was known unto him as the son ; by vertue of his own personal transactions with the father in the eternal counsel and covenant of it . see what we have elsewhere delivered concerning that covenant . . the lord christ discharged his office and work of revealing the will of the father , in and by his humane nature ; that nature wherein he dwelt among us , joh. . . for although the person of christ , god and man was our mediator , acts . . joh. . , . yet his humane nature was that wherein he discharged the duties of his office , and the principium quod of all his mediatory actings , tim. . . . this humane nature of christ , as he was in it made of a woman made under the law , gal. . . was from the instant of its vnion with the person of the son of god , an holy thing , luke . . holy , harmless , undefiled , separated from sinners , and radically filled with all that perfection of habitual grace and wisdom , which was or could be necessary to the discharge of that whole duty which as a man he owed unto god , luke . , , . joh. . . pet. . . but , . besides this furniture with habitual grace for the performance of all holy obedience unto god , as a man made under the law , there was a peculiar endowment with the spirit without and beyond the bounds of all comprehensible measures that he was to receive as the great prophet of the church , in whom the father would speak and give out the last revelation of himself . this communication of the spirit unto him , was the foundation of his sufficiency for the discharge of his prophetical office , isa. . , . chap. . . chap. . , , . dan. . . as to the reality and being of this gift of the spirit , he received it from the womb ; whence in his infancy he was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke . . filled with wisdom , wherewith he confuted the doctors to amazement , v. . and with his years were these gifts encreased in him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he went forwards in wisdom and stature and favour , v. . but the full communication of this spirit with special reference unto the discharge of his publick office , with the visible pledge of it in the holy ghost descending on him in the shape of a dove , he was made partaker of in his baptism , matth. . . when also he received his first publick testimony from heaven , v. . which when again repeated , received the additional command of hearing him , matth. . . designing the prophet that was to be heard on pain of utter extermination , deut. . , . and therefore he was thereupon said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke . . full of the holy ghost , and sealed to this work by the sign foretold of god , joh. . . this was the foundation of the fathers speaking in the son as incarnate . he spake in him by his spirit , so he did in the prophets of old , pet. . . and herein in general the prophecy of christ , and theirs did agree . it remaineth then to shew wherein his preheminence above them did consist , so that the word spoken by him is principally and eminently to be attended unto , which is the argument of that which the apostle hath in hand in this place . . the preheminencies of the prophecy of christ , above that of moses , and all other prophets were of two sorts : . such as arose from his person who was the prophet . . such as accompanied the nature and manner of the revelation made unto him . . they arise from the infinite excellency of his person above theirs . this is that which the apostle from the close of this verse insists upon to the very end of the chapter , making his discourse upon it the basis of ensuing his exhortations . i shall therefore remit the consideration of it , unto its proper place . . there were sundry excellencies that attended the very revelation it self , made unto him , or his prophecie as such : for , . not receiving the spirit by measure , joh. . . as they all did , he had given unto him altogether , a comprehension of the whole will and mind of god , as to what ever he would have revealed of himself , with the mystery of our salvation , and all that obedience and worship which in this world he would require of his church . it pleased the father , that in him all fulness should dwell , col. . . that is , of grace and truth , joh. . . not granting him a transient irradiation by them , but a permanency and constant abode of them with him in their fulness ; all treasures of wisdom and knowledge being hid in him , col. . . as their home and proper abiding place ; which made him of quick understanding in the fear of the lord , isa. . . all the mysteries of the counsel between the father and the eternal word for the salvation of the elect , with all the ways whereby it was to be accomplished through his own blood , were known unto him ; as also were all the bounds , the whole extent of that worship which his church was to render unto god , with the assistance of the spirit that was to be afforded unto them for that end and purpose . hence the only reason why he did not at once reveal unto his disciples the whole counsel of god , was not because all the treasures of it were not committed unto him , but because they could bear no other but that gradual communication of it , which he used towards them , joh. . . but he himself dwelt in the midst of those treasures , seeing to the bottom of them . all other prophets , even moses himself , receiving their revelation by transient irradiations of their minds , had no treasure of truth dwelling in them , but apprehended only that particular wherein they were enlightned ; and that not clearly neither in its fulness and perfection , but in a measure of light , accommodated unto the age wherein they lived , pet. . , . hence the spirit is said to rest on him , isa. . , . and to abide on him , matth. . . who did only in a transient act affect the minds of other prophets ; and by an actual motion , which had not an habitual spring in themselves , cause them to speak or write the will of god , as an instrument of musick gives forth a sound according to the skill of him that strikes it , and that only when it is so stricken or used . hence , . the prophets receiving their revelations , as it were , by number and tale from the holy ghost , when they had spoken or written what in particular at any season they had received from him , could not adde one word or syllable of the same infallibility and authority with what they had so received . but the lord christ having all the treasures of wisdom , knowledge , and truth hid and laid up in him , did at all times , in all places , with equal infallibility and authority give forth the mind and will of god , even as he would ; what he so spake having its whole authority from his speaking of it , and not from its consonancy unto any thing otherwise revealed . . the prophets of old were so barely instrumental in receiving and revealing the will of god , being only servants in the house , heb. . . for the good of others , pet. . . that they saw not to the bottom of the things by themselves revealed ; and did therefore both diligently read and study the books of them that wrote before their time , dan. . . and meditated upon the things which the spirit uttered by themselves , to obtain an understanding in them , pet. . , , . but the lord jesus , the lord over his own house , had an absolutely perfect comprehension of all the mysteries revealed to him and by him , by that divine wisdom which always dwelt in him . . the difference was no less between them in respect of the revelations themselves made to them , and by them . for although the substance of the will and mind of god concerning salvation by the messiah was made known unto them all , yet it was done so obscurely to moses and the prophets that ensued , that they came all short in the light of that mystery to john the baptist , who did not rise up in a clear and distinct apprehension of it , unto the least of the true disciples of christ , matth. . . whence the giving of the law by moses to instruct the church in that mystery , by its types and shadows , is opposed to that grace and truth which were brought by jesus christ , joh. . , . see ephes. . , , , . col. . , . tit. . . tim. . . in these , and sundry other things of the like importance , had the fathers speaking in the son , the preheminence above his speaking in moses and the prophets ; for which cause the apostle placeth this consideration in the head of his reasonings and arguments , for attendance unto , and observation of the things revealed by him . for even all these things have influence into his present argument , though the main stress of it be laid on the excellency of his person , of which at large afterwards . . we must yet further observe , that the jews , with whom the apostle had to do , had all of them an expectation of a new signal and final revelation of the will of god , to be made by the messias in the last days , that is of their church state , and not as they now fondly imagine , of the world . some of them indeed imagined that great prophet promised deut. . to have been one distinct from the messias , joh. . . but the general expectation of the church for the full revelation of the will of god , was upon the messias , joh. . . of the same mind were their more antient doctors , that retained any thing of the tradition of their fathers ; asserting , that the law of moses was alterable by the messias , and that in some things it should be so . maimonides is the leader in the opinion of the eternity of the law : whose arguments are answered by the author of sepher ikkarim , lib. . cap. . and some of them by nachmanides . hence it is laid down as a principle in neve shalom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 messias the king shall be exalted above abraham , be high above moses , yea , and the ministring angels . and it is for the excellency of the revelation made by him , that he is so exalted above moses . whence maimonides himself acknowledgeth , tractat. de regibus , that at the coming of the messiah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hidden and deep things ( i. e. of the counsel of god ) shall be revealed or laid open unto all . and this perswasion they built on the promise of a new covenant to be made with them , not like the covenant made with their fathers , jerem. . , . whence the author before mentioned concludes , that it was the judgment of the antient doctors , that they should receive a new covenant from the mouth of god himself ; and all their worship being annexed and subservient unto the covenant that was made with them in horeb , upon the removal of that covenant , there was of necessity a new kind of worship , subservient thereunto , to ensue . from all these observations we may evidently perceive wherein the force of the apostles argument doth lie , which he insists upon in this very entrance of his discourse : rather insinuating it from their own principles , than openly pressing them with its reason , which he doth afterwards . they acknowledged that the messiah was to come , that he was to be in a special manner the son of god , ( as we shall shew ; ) that in him god would ultimately reveal his mind and will unto them , and that this revelation on many accounts would be far more excellent , than that of old made to and by moses ; which that it was all accomplished in the ministery of jesus christ , and that unto themselves in the latter days of their church , according to what was long before fore-told , he asserts and proves ; whence it was easie for them to gather , what a necessity of adhereing to his doctrine and institutions , notwithstanding any contrary pleas or arguings , was incumbent on them . but moreover the apostle in these words hath opened the spring , from whence all his ensuing arguments do flow ; in fixing on him who brought life and immortality to light by the gospel . and from thence takes occasion to enter upon the dogmatical part of the epistle , in the description of the person of christ , the son of god , and his excellency , in whom god spake unto them , that they might consider with whom they had to do ; wherein he proceeds to the end of this chapter . but before we proceed , we shall stay here a little to consider some things that may be a refreshment to believers in their passage , in the consideration of those spiritual truths , which for the use of the church in general are exhibited unto us , in the words we have considered . and the first is this . i. the revelation of the of will god , as to all things concerning his worship , our faith and obedience , is peculiarly and in a way of eminency from the father . this is that which the apostle partly asserts , partly takes for granted , as the head and spring of his whole ensuing discourse . and this shall now be a little further cleared and confirmed : to which end we may observe , . that the whole mystery of his will antecedently to the revelation of it , is said to be hid in god , that is , the father , ephes. . . it lay wrapt up from the eyes of men and angels , in his eternal wisdom and counsel , col. . , . the son indeed , who is , and from eternity was in the bosome of the father , joh. . . as one brought up with him , his eternal delight and wisdom , prov. . , . was partaker with him in this counsel , v. . as also his eternal spirit , who searches and knows all the deep things of god , cor. . , . but yet the rise and spring of this mystery , was in the father . for the order of acting in the blessed trinity , follows the order of subsistence . as the father therefore is the fountain of the trinity as to subsistence , so also to operation . he hath life in himself , and he gives to the son to have life in himself , joh. . . and he doth it by communicating unto him his subsistence by eternal generation . and thence saith the son , as my father worketh , so i work , v. . and what he seeth the father do , that doth the son likewise , v. . not by imitation , or repetition of the like works ; but in the same works , in order of nature the will and wisdom of the father , doth proceed ; so also is it in respect of the holy ghost , whose order of subsistence denotes that of his of operation . . that the revelation of the mystery of the will of god , so hidden in the counsel of his will from eternity , was always made and given out in the pursuit , and for the accomplishment of the purpose of the father ; or that eternal purpose of the will of god , which is by the way of eminency ascribed unto the father . ephes. . , . he hath abounded towards us in all wisdom and prudence , having made known unto us the m●stery of his will , according to his good pleasure which he hath purposed in himself . it is the father of whom he speaks , v. . blessed be the god and father of our lord jesus christ. now he abounds to us-wards in wisdom and prudence , or abundantly manifests his infinite wisdom in his dealing with us , by the revelation of the mystery of his will ; and this he doth in pursuit of his good pleasure , which he purposed in himself ; or that purpose of his will which had its foundation solely in his good pleasure . this is the purpose of election , as is declared , v. , . and this purpose is peculiarly assigned unto him , joh. . . thess. . . for the accomplishment of this purpose , or the bringing of those predestinated thereby , to the end purposed for them by the means ordained , for the praise of gods glorious grace , is the whole revelation of the will of god , first , and last , made . he spake in his son , and he spake in him that he might manifest his name ( himself and will ) to the men whom he gave him : for , saith the son , thine they were , set apart for thee in thy eternal purpose , and thou gavest them unto me , joh. . . and therefore paul tells us , that in preaching of the gospel , he endured all things for the elects sake , tim. . . knowing that it was for their salvation , that the mystery of it was revealed from the bosome of the father , as god also had before taught him , acts . . see rom. . . chap . , &c. . this purpose of god being communicated with , and unto the lord christ , or the son , and so becoming the counsel of peace between them both , zech. . . he rejoycing to do the work that was incumbent on him for the accomplishment of it , prov. . , , . psal. . , . it became peculiarly the care and work of the father , to see that the inheritance promised him upon his undertaking , ( isa. . , , . ) should be given unto him . this is done by the revelation of the will of god unto men , concerning their obedience and salvation , whereby they are made the l●t , the seed , the portion and inheritance of christ. to this end doth the lord , that is , the father , who said unto the lord the son , sit thou on my right hand , ( psal. . . ) send the rod of his power out of sion , v. . and that by it to declare his rule even over his enemies , and to make his people , those given unto him , willing and obedient , v. . the inheritance given by the father unto christ , being wholly in the possession of another , it became him to take it out of the vsurpers hand , and deliver it up to him , whose right it was ; and this he did , and doth by the revelation of his mind in the preaching of the word , col. . , . and from these considerations it is , that . the whole revelation and dispensation of the will of god in and by the word , is ( as was said ) eminently appropriated unto the father . eternal life ( the counsel , the purpose , ways , means , and procurer of it ) was with the father , and was manifested to us by the word of truth , joh. . , . and it is the father , that is , his will , mind , purpose , grace , love , that the son declares , joh. . . in which work he speaks nothing , but what he heard from , and was taught by the father , joh. . . and thence he says , the doctrine is not mine , ( that is , principally and originally ) but his that sent me , joh. . . and the gospel is called the gospel of the glory of the blessed god , tim. . . which is a periphrasis of the person of the father , who is the father of glory , ephes. . . and we might also declare , that the great work of making this gospel effectual on the minds of men , doth peculiarly belong unto the father , which he accomplisheth by his spirit , cor. . . c. . . but that is not our present business . thus the revelation of events that should befall the church to the end of the world , that christ signified by his angel unto john , was first given him of the father , revel . . . and therefore though all declarations of god and his will , from the foundation of the world , were made by the son the second person of the trinity , and his spirit speaking in the prophets , pet. . , , . yet as it was not by him immediately , no more was it as absolutely so , but as the great angel and messenger of the covenant , by the will and appointment of the father . and therefore the very dispensers of the gospel are said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to treat as embassadours about the business of christ with men in the name of god the father ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the apostle ; as if god the father exhorted in and by us , cor. . . for to him doth this whole work principally relate . and from the appropriating of this work originally and principally to the father , there are three things , that are particularly intimated unto us . . the authority that is to be considered in it : the father is the original of all power and authority ; of him the whole family of heaven and earth is named , ephes. . . he is the father of the whole family , from whom christ himself receives all his power and authority as mediator , mat. . . which when his work is accomplished , he he shall give up again into his hand , cor. . . he sent him into the world , set him over his house , gave him command unto his work . the very name and title of father , carries authority along with it , mal. . . and in the disposal of the church , in respect of this paternal power doth the son affirm , that the father is greater than he , joh. . . and runs up the contempt of the word in the preaching of it by his messengers , into a contempt of this authority of the father , he that refuseth you , refuseth me , he that refuseth me , refuseth him that sent me . the revelation then and dispensation of the mind and will of god in the word , is to be considered as an act of supream soveraign authority : requiring all subjection of soul and conscience in the receiving of it . it is the father of the family that speaks in this word ; he that hath all power and authority essentially in him , over the souls and eternal conditions of them to whom he speaks . and what holy reverence , humility and universal subjection of soul to the word this in a particular manner requires , is easie to be apprehended . . there is also love. in the oeconomy of the blessed trinity about the work of our salvation , that which is eminently and in an especial manner ascribed unto the father , is love , as hath been at large elsewhere shewed , joh. . , , . god , that is , the father saith he , is love. and how he exerts that property of his nature in the work of our salvation by christ , he there shews at large : so joh. . . . rom. . , . to be love , full of love , to be the especial spring of all fruits of love , is peculiar to him as the father . and from love it is that he makes the revelation of his will whereof we speak , deut. . . c. . . psal. . , . cor. . , . it was out of infinite love , mercy ▪ and compassion , that god would at all reveal his mind and will unto sinners . he might for ever have locked up the treasures of his wisdom and prudence , wherein he abounds towards us in his word , in his own eternal breast . he might have left all the sons of men unto that woful darkness , whereunto by sin they had cast themselves , and kept them under the chains and power of it , with the angels that sinned before them , unto the judgement of the great d●y . but it was from infinite love that he made this condescension to reveal himself and his will unto us . this mixture of authority and love , which is the spring of the revelation of the will of god unto us , requires all readiness , willingness and chearfulness in the receipt of it , and sub●ission unto it ; besides these also , . there is care eminently seen in it . the great care of the church is in , and on the father . he is the husbandman that takes care of the vine and vineyard , joh. . , . and thence our saviour who had a delegated care of his people , commends them to the father , joh. . as to whom the care of them did principally and originally belong . care is proper to a father as such ; to god as a father . care is inseparable from paternal love. and this also is to be considered in the revelation of the will of god. what directions from these considerations may be taken for the use both of them that dispense the word , and of those whose duty it is to attend unto the dispensation of it , shall only be marked in our passage . for the dispensers of the word ; let them , . take heed of pursuing that work negligently , which hath its spring in the authority , love and care of god. see tim. . , , , . . know to whom to look for supportment , help , ability , and encouragement in their work , ephes. . , . and , . not be discouraged whatever opposition they meet with in the discharge of their duty , considering whose work they have in hand , cor. . , . . know how they ought to dispense the word , so as to answer the spring from whence it comes ; namely , wi●h authority , love to , and care for the souls of men . and , . consider to whom they are to give an account of the work they are called to the discharge of , and entrusted with , heb. . . and for them to whom the word is preached ; let them consider , . with what reverence and godly fear , they ought to attend unto the dispensation of it , seeing it is a proper effect and issue of the authority of god , heb. . . and , . how they will escape if they neglect so great salvation declared unto them from the love and care of god , heb. . . and , . with what holiness and spiritual subjection of soul unto god , they ought to be conversant in and with all the ordinances of worship that are appointed by him , heb. . , . other observations i shall more briefly pass over . god spake in them . ii. the authority of god speaking in and by the pen-men of the scriptures , is the sole bottom and foundation of our assenting to them , and what is contained in them , with faith divine and supernatural . he spake in them ; he then continues to speak by them , and therefore is their word received , pet. . , . but this is elsewhere handled at large . iii. gods gradual revelation of himself , his mind and will unto the church , was a fruit of infinite wisdom and care towards his elect. these are parts of his wayes , sayes job , but how little a portion is heard of him , job . . though all his wayes and dispensations are ordered in infinite wisdom , yet we can but stand at the shoar of the ocean , and admire its glory and greatness . little it is that we can comprehend . yet what may be our instruction , that may further our faith and obedience is not hidden from us . and these things lye evident unto us , in this gradual discovery of himself and his will. . that he over-filled not their vessels , he gave them out light as they were able to bear ; though we know not perfectly what their condition was , yet this we know , that as no generation needed more light than they had , for the discharge of the duty that god required of them , so more light would have unfitted them for somewhat or other , that was their duty in their respective generations . . he kept them in a continual dependance upon himself , and waiting for their rule and direction from him ; which as it tended to his glory , so it was exceedingly suited to their safety , in keeping them in an humble waiting frame . . he so gave out the light and knowledge of himself , as that the great work which he had to accomplish , that lay in the stores of his infinitely wise will , as the end and issue of all revelations , namely , the bringing forth of christ into the world , in the way wherein he was to come , and for the ends which he was to bring about , might not be obviated . he gave light enough to believers to enable them to receive him ; and not so much , as to hinder obdurate sinners , from crucifying him . . he did this work so , that the preheminence fully to reveal him , and ultimately , might be reserved for him , in whom all things were to be gathered unto an head . all priviledges were to be kept for , and unto him ; which was principally done by this gradual revelation of the mind of god. . and there was tender care conjoyned with this infinite wisdom . none of his elect in any age , were left without that light and instruction which were needful for them in their seasons and generations : and this so given out unto them , as that they might have fresh consolation and supportment , as their occasions did require . whilest the church of old was under this dispensation , they were still hearkning when they should hear new tydings from heaven for their teaching and refreshment . and if any difficulty did at any time befall them , they were sure not to want relief in this kind . and this was necessary before the final hand was set to the work . and this discovers the woful state of the present jews . they grant that the revelation of the will of god is not perfected , and yet notwithstanding all their miseries , darkness and distresses , they dare not pretend that they have heard one word from heaven these years ; that is , from the days of malachi : and yet they labour to keep the vail upon their eyes . iv. we may see hence the absolute perfection of the revelation of the will of god by christ and his apostles , as to every end and purpose what ever , for which god ever did , or ever will in this world reveal himself , or his mind and will. for as this was the last way and means that god ever designed for the discovery of himself , as to the worship and obedience which he requires , so the person by whom he accomplished this work makes it indispensably necessary , that it be also absolutely perfect ; from which nothing can be taken , to which nothing must be added , under the penalty of the extermination threatned to him that will not attend to the voice of that prophet . return we now again unto the words of our apostle . having declared the son to be the immediate revealer of the gospel ; in pursuit of his design , he proceeds to declare his glory and excellency , both that which he had in himself antecedent to his susception of the office of mediator , and what he received upon his in-vestiture therewith . two things in the close of this verse he assigns unto him ; . that he was appointed heir of all . . that by him the worlds were made . wherein consists the first amplification of his proposition , concerning the revealer of the gospel , in two parts , both acknowledged by the jews , both directly conducing to his purpose in hand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; posuit , fecit , constituit ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit ; he placed , set , made , appointed . i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom ; that is , the son , in whom the father spake unto us ; and as such , as the revealer of the gospel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god and man. the son as god hath a natural dominion over all . to this he can be no more appointed , than he can be to be god. on what account he hath his divine nature , on the same he hath all the attributes and perfections of it , with all things that necessarily on any supposition attend it ; as supreme dominion doth . nor doth this denotation of him respect meerly the humane nature : for although the lord christ performed all the acts of his mediatory office , in , and by the humane nature , yet he did them not as man , but as god and man in one person , joh. . . acts . . and therefore unto him , as such , do the priviledges belong that he is vested with on the account of his being mediator . nothing indeed can be added unto him as god ▪ but there may be to him who is god , in respect of his condescension to discharge an office in an other nature which he did assume . and this salves the paralogism of felbinger on this place ; which is that wherewith the jews and socinians perpetually intangle themselves . deus altissimus non potest salvâ majestate suâ ab aliquo haeres constitutus esse . filius dei à deo est haeres omnium constitutus , ergo filius dei non est deus altissimus . god is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the high , or most high god , with reference to his sovereign and supreme exaltation over all his creatures , as the next words in the place where that title is given unto him do declare , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possessor of heaven and earth , gen. . . he is not termed deus altissimus , the most high god , as though there were another deus altus , an high god that is not the altissimus , which is the sense of the socinians . this one d●us altissimus , most high god , absolutely in respect of his divine nature , cannot be appointed an heir by any other . but he who is so this high god , as to be the eternal son of the father , and made man , may in respect of the office , which in the nature of man he undertook to discharge , by his father be made heir of all . ii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the heir : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a lot , and a peculiar portion received by lot ; thence , an inheritance , which is a mans lot and portion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inheritance under controversie ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an heir to goods divided by lot , or he that distributeth an inheritance to others by lot . absolutely an heir . so the poet of the covetous hermocrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he appointed himself his own heir in his last will and testament . it hath also a more large signification , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is in plato , whose turn it was to speak next . strictly , it is the same with haeres , an heir . and an heir is he , qui subentrat jus , l●cum , & dominium rerum defuncti , ac si eadem persona esse● ; who entreth into the right , place , and title of him that is deceased , as if he were the same person . but yet the name of an heir is not restrained in the law to him that so succeeds a deceased person , in which sense it can have no place here . haeredis nomen latiore significatione possessorem & fidei commissarium & legatarium comprehendit ; it comprehends a possessor , a trustee and a legatary ; so spigelius . this sense of the word takes off the catachresis which must be supposed in the application of it unto the son , if it only denoted such an heir , as abraham thought eliezer would be to him , gen. . , . one that succe●ds into the right and goods of the deceased . for the father dieth not , nor doth ever forego his own title or dominion . neither is the title and right given to the son as mediator , the same with that of god absolutely considered . this is eternal , natural , coexistent with the being of all things ; that new , created by grant and donation ; by whose erection and establishment the other is not at all impeached . for whereas it is affirmed , that the father judgeth no man , but hath com●itted all judgment to the s●n , joh. . , , . it respects not title and rule , but actual administration . in the latter sense of the word , as it denotes any rightful possessor by grant from another , it is properly ascribed unto the son ; and there are three things intended in this wo●d . . title , dominion , lordship : haeres est qui herus ; for thence is the word , and not from aere , as isidore supposeth . the heir is the lord of that which he is heir unto . so the apostle , gal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the heir is lord of all . and in this sense is christ called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first born , psal. . i will give him to be my first-born , higher than ( or , and high above ) the kings of the earth . princeps , dominus , caput familiae ; the p●ince , lord , and head of the family , that hath right to the inheritance , and distributes portions to others . hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for every thing that excelleth , and hath the preheminence in its own kind , job . . isa. . . ezek. . . so col. . . . poss●ssion . christ is made actual possessor of that which he hath title unto . as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; such a possessor as comes to his possession by the surrender or grant of another . god in respect of his dominion is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the absolute poss●ssor of heaven and earth , gen. . . christ as a mediator is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a possessor by grant . and there was a suitableness , that he that was the son , should thus be heir . whence chrysostome and theophylact affirm , that the words denote , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the propriety of his sonship , and the immutability of his lordship . not that he was thus made heir of all , as he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the only begotten son of the father , joh. . . but it was agreeable and consonant , that he who was eternally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and had on that account an absolute dominion over all with his father , becoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( rom. . . ) the first-born amongst many brethren , should have a delegated heirship of all , and be given to be the head over all unto the churc● , ephes. . . . that he hath both this title and possession by grant from the father , of which afterwards . christ then , by vertue of a grant from the father , is made lord by a new title , and hath possession given him according to his title ; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the heir . iii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of all . this is the object of the h●irship of christ , his inheritance . the word may be taken in the m●sculine gender , and denote all pers●ns ; all those of whom he had spoken before , all the revealers of the will of god under the old testament ; the son was the lord over them all ; which is true : but the word in the neuter gender denotes all things absolutely ; and so it is in this place to be understood . for , . it is so used elsewhere to the same purpose , cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he hath subjected all things unto him . so rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who is god over all . . this sense suits the apostles argument , and addes a double force to his intention and design . for , . the author of the gospel being heir and lord of all things what ever , the sovereign disposal of all those rites and ordinances of worship , about which the jews contended , must needs be in his hand , to change and alter them as he saw good . . he being the heir and lord of all things , it was easie for them to conclude , that if they intended to be made partakers of any good in heaven or earth , in a way of love and mercy , it must be by an interest in him , which without a constant aboad in obedience unto his gospel , cannot be attained . . the next words evince this sense , by whom also he made the worlds . probably they render a reason of the equitableness of this great trust made to the son. he made all , and it was meet he should be lord of all . however , the force of the connection of the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by whom also he made the worlds , equalls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the all forgoeing , to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the worlds following . . the inheritance given , answers the promise of it unto abraham , which was that he should be heir of the world , rom. . . namely , in his seed , gal. . . as also the request made by christ on that promise , psal. . . both which extend it to the whole world , the ends of the earth . . the original and rise of this inheritance of christ will give us its true extent , which must therefore more especially be considered . upon the creation of man god gave unto him a dominion over all things in this lower world , gen. . , . he made him his heir , vice-gerent and substitute in the earth . and as for those other creatures to which his power and authority did not immediately extend , as the sun , moon and stars , the whole inanimate host of the superiour world , they were ordered by him that made them , to serve for his good and behoof , gen. . . deut. . . so that even they also in a sort belonged unto his inheritance , being made to serve him in his subjection unto god. further , besides this lower part of his dominion , god had for his glory created angels in heaven above , of whom we shall have occasion hereafter to treat . these made up another branch of gods providential kingdom , the whole administred in the upper and lower world , being of each other independent , and meeting in nothing but their dependance upon , and subjection unto god himself . hence they did not so stand in the condition of their creation ▪ but that one kind or race of them might fail and perish without any impeachment of the other . so also it came to pass . man might have persisted in his honour and dignity notwithstanding the fall and apostacy of some of the angels . when he fell from his heirship and dominion , the whole subordination of all things unto him , and by him unto god , was lost . and all creatures returned to an immediate absolute dependance on the government of god ; without any respect to the authority and soveraignty delegated unto man. but as the fall of angels did not in its own nature prejudice mankind , no more did this fall of man , the angels that persisted in their obedience , they being no part of his inheritance . however by the sin , apostacy , and punishment of that portion of the angels which kept not their first station , it was manifested how possible it was , that the remainder of them might sin after the similitude of their transgression . things being brought into this condition , one branch of the kingdom of god under the administration of man , or allotted to his service , being cast out of that order wherein he had placed it , and the other in an open possibility of being so also , it seemed good to the lord in his infinite wisdom to erect one kingdom out of these two disordered members of his first do●inion , and to appoint one common heir , head , ruler and lord to them both . and this was the son as the apostle tells us , ephes. . . he gathered together in one all things in christ , both which are in the heavens , and which are in earth , even in him . he designed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bring all into one head , and rule in him . it is not a similitude taken from casting up accounts , wherein lesser summs are in the close brought into one head , as some have imagined ; nor yet an allusion to orators , who in the close of their long orations , summ up the matter they have at large treated of , that the apostle makes use of ; both which are beneath the majesty of , and no way suited to illustrate the matter he hath in hand . but as chrysostome well intimates on the place , it is as if he had said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he appointed one head to them all , angels and men , with whatsoever in the first constitution of the divine government was subordinate unto them . so we have found the object and extent of the heirship of christ , expressed in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which i shall further explain in that brief scheme of the whole kingdom of christ , which to the exposition of these words shall be subjoyned . iv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the way whereby christ the son came to his inheritance is in this word expressed . god appointed or placed him therein : the word may denote either those special acts whereby he came into the full possession of his heirship , or it may be extended to other preparatory acts that long preceeded them ; especially if we shall take it to be of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second aoristus . in the former sense the glorious investiture of the lord christ , in the full actual possession of his kingdom after his resurrection , with the manifestation of it in his ascension , and token of its stability in his sitting at the right hand of god , is designed . by all these god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made him , placed him with solemn investiture , heir of all . the grant was made to him upon his resurrection , matth. . . and therein fully declared unto others . rom. . . acts . . as there was of solomons being king , when he was proclaimed by benaiah , zadock and nathan , kings . , , , . the solemnization of it was in his ascension , psal. . , . ephes. . , , . typed by solomons riding on davids mule unto his throne , all the people crying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. . let the king live . all was sealed and ratified when he took possession of his throne at the right hand of the father ; by all which he was made and declared to be lord and christ , acts . . c. . . c. . , . and such weight doth the scripture lay upon this glorious investiture of christ in his inheritance , that it speaks of his whole power as then first granted unto him , rom. . . phil. . , , , . and the reason of it is , because he had then actually performed that work and duty upon the consideration whereof , that power and authority were eternally designed , and originally granted unto him . gods actual committing all power over all things and persons in heaven and earth to be exerted and managed for the ends of his mediation , declaring this act , grant , and delegation by his resurrection , ascension , and sitting at his right hand , is that which this word denotes . i will not deny , but it may have respect unto sundry things preceeding these , and preparatory unto them ; as , . the eternal purpose of god ordaining him before the foundation of the world , unto his work and inheritance , pet. . . . the covenant that was of old between the father and son for the accomplishment of the great work of redemption ; this inheritance being included in the contract . prov. . , . isa. . , . . the promises made unto him in his types , abraham , david , and solomon , gen. . psal. . . the promises left upon record in the old testament for his supportment and assurance of success , psal. . isa. . &c. . the solemn proclamation of him to be the great heir and lord of all , at his first coming into the world , luke . , , , . but it is the consummation of all these , whatever was intended or declared in these previous acts of the will and wisdom of god , that is principally intended in this expression . some suppose it of importance in this matter of the heirship of christ , to assert that he was the rightful heir of the crown and scepter of israel . this opinion is so promoted by baronius as to contend that the right of the kingdom was devolved on him , which was caused to cease for a season in antigonus , who was slain by m. anthony . but what was the right of the kingdom that was in antigonus , is hard to declare . the hasmonaeans of whom that ruled , he was the last , were of the tribe of levi. their right to the scepter was no more but what they had won by the sword . so that by his death there could be no devolution of a right to reign unto any ; it being that which he never had . nor is it probable that our saviour was the next of kin to the reigning house of judah ; nor was it any wise needful he should be so ; nor is there any promise to that purpose . his lineal descent was from nathan , and not from solomon : of that house was zerubbabel the aichmalotarches ; which therefore is specially mentioned in the reformation , zech. . . besides the heirship promised unto christ was neither of a temporal kingdom of israel which he never enjoyed , nor of any other thing in dependance thereon . were it so , the jews must first have the dominion before he could inherit it . and such indeed was the mistake of the disciples ( as it is of the jews to this day ) who enquired not whither he would take the kingdom to himself , but whether he would restore it unto israel . we have opened the words ; it remaineth that we consider the sense and perswasion of the hebrews in this matter ; . shew the influence of this assertion into the argument that the apostle hath in hand : and . annex a brief scheme of the whole lordship and kingdom of christ. the testimonies given to this heirship of the messiah in the old testament , sufficiently evidencing the faith of the church guided by the rule thereof , will be mentioned afterwards . for the present i shall only intimate the continuance of this perswasion among the jews , both then when the apostle wrote unto them , and afterwards . to this purpose is that of jonathan in the targum on zech. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he shall reveal the messiah whose name is from everlasting , who shall have the dominion over all kingdoms . see psal. . . and of him who was brought before the antient of dayes , like the son of man , dan. . to whom all power is given they say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is messiah the king : so r. solomon on the place : so r. bechai on exod. . . my name is in him , he is called , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because in that name two significations are included , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a lord , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an embassador : the reasons of which etymologie out of the greek and latin tongues he subjoyns i confess foolishly enough : but yet he adds to our purpose . it may have a third signification of a keeper , for the targum instead of the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; because he , that is the messiah , preserves or keeps the world , he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the keeper of israel ; hence it appears , that he is the lord of all things , they being put under him , and that the whole host of things above and below are in his hand . he is also the messenger of all above , and beneath , because god hath made him to rule over all ; hath appointed him the lord of his house , the ruler of all he hath : which expressions how consonant they are to what is delivered by the apostle in this place , and chap. . is easily discerned . the influence of this assertion , or common principle of the judaical church , into the argument that the apostle hath in hand is evident and manifest ; he who is the heir and lord of all things , spiritual , temporal , ecclesiastical , must needs have power over all mosaical institutions , be the lord of them , which are no where exempted from his rule . the words being opened , and the design of the apostle in them discovered , because they contain an eminent head of the doctrine of the gospel concerning the lordship and kingdom of jesus christ the messiah , i shall stay here a little to give in a scheme of his whole dominion , seeing the consideration of it , will not again so directly occur unto us . that which is the intendment of the words in the interpretation given of them is this , god the father in the pursuit of the soveraign purpose of his will , hath granted unto the son as incarnate , and mediator of the new covenant , according to the eternal council between them both , a soveraign power and authority over all things in heaven and earth , with the possession of an absolute proprietor , to dispose of them at his pleasure , for the furtherance and advancement of his proper and peculiar work , as head of his church . i shall not insist on the several branches of this thesis ; but as i said in general confirm this grant of power and dominion unto the lord christ , and then give in our scheme of his kingdom in the several branches of it , not enlarging our discourse upon them , but only pointing at the heads and springs of things as they lye in the scripture . of the kingdom or lordship of christ. the grant of dominion in general unto the messiah , is intimated in the first promise of him , gen. . . his victory over satan was to be attended with rule , power and dominion , psal. . . isa. . . ephes. . , . col. . . and confirmed in the renewal of that promise to abraham , gen. . , . for in him it was , that abraham was to be heir of the world , rom. . . as also unto judah , whose seed was to enjoy the scepter and law-giver , until he came who was to be lord over all , gen. . . as baalam also saw the star of jacob , with a scepter for rule , numb . . , . this kingdom was fully revealed unto david , and is expressed by him , psal. . throughout . psal. . , , , , , . psal. . , , , , , , &c. psal. . , , , , &c. psal. . , , . as also in all the following prophets ; see isa. . , . chap. . , . chap. . . chap. . , , . jerem. . , . dan. . , , &c. as this was foretold in the old testament , so the accomplishment of it is expresly asserted in the new. upon his birth he is proclaimed to be christ the lord , luke . . and the first enquiry after him is , where is he that is born king , matth. . , . and this testimony doth he give concerning himself ; namely , that all judgement was his , and therefore all honour was due unto him , joh. . , . and that all things were and a saviour , acts . . he is highly exalted , having a name given him above every name , phil. . , , . being set at the right hand of god in heavenly places far above , &c. ephes. . , , . where he reigns for ever , cor. . . being the king of kings and lord of lords , revel . . , , . for he is lord of quick and dead , rom. . , , . and this in general is fully asserted in the scripture , unto the consolation of the church , and terror of his adversaries . this i say is the spring of the churches glory , comfort , and assurance . it is our head , husband , and elder brother , who is gloriously vested with all this power . our nearest relation , our best friend is thus exalted ; not to a place of honour and trust under others , a thing that contents the aiery fancy of poor earth-worms ; not yet to a kingdom on the earth , a matter that swells some , and even breaks them with pride ; no nor yet to an empire over this perishing world ; but to an abiding , an everlasting rule and dominion over the whole creation of god. and it is but a little while , before he will cast off and dispell all those clouds and shades which at present interpose themselves , and eclipse his glory and majesty from them that love him . he who in the dayes of his flesh , was reviled , reproached , persecuted , crucified for our sakes , that same jesus is thus exalted and made a prince and a saviour , having a name given him above every name , &c. for though he was dead ; yet he is alive , and lives for ever , and hath the keys of hell and death : these things are every where proposed for the consolation of the church . the consideration of it also is suited to strike terror into the hearts of ungodly men , that oppose him in the world . whom is it that they do despise ? against whom do they magnifie themselves , and lift up their horns on high ? whose ordinances , laws , institutions do they contemn ? whose gospel do they refuse obedience unto ? whose people and servants do they revile and persecute ? is it not he ? are they not his , who hath all power in heaven and earth committed unto him ? in whose hand are the lives , the souls , all the concernments of his enemies . caesar thought he had spoken with terror , when threatning him with death who stood in his way , he told him , young man , he speaks it , to whom it is as easie to do it . he speaks to his adversaries , who stand in the way of his interest , to deal no more so proudly , who can in a moment speak them into ruine , and that eternal . see rev. . , , , . thus is the son made heir of all in general ; we shall further consider his dominion in a distribution of the chief parts of it ; and manifest his power severally in and over them all . he is lord , or heir , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , of all persons ; and of all things . persons , or rational subsistences here intended , are either angels , or men ; for it is evident , that he is exempted who hath subjected all things unto him , cor. . . angels are of two sorts : . such as abide doing the will of god , retaining that name by way of eminency : . such as by sin have lost their first habitation , state , and condition , usually called evil angels , or devils : the lord jesus hath dominion over all , and both sorts of them . men may be cast under one common distribution which is comprehensive of all distinctions whereby they are differenced : for they all are either elect or reprobates . and the lord jesus hath rule and dominion over them all . things , that are subject unto the lord jesus may be referred unto four heads : for they are either , . spiritual ; or . ecclesiastical ; or . political ; or . natural . again , spiritual are either , ( . ) temporal , as . grace , . gifts ; or ( . ) eternal , as glory . ecclesiastical or church things , are either , . judaical , or old testament things ; or . christian , or things of the new testament . political and civil things may be considered as they are mannaged . by his friends : . his enemies . of natural things , we shall speak in a production of some particular instances to prove the general assertion . 〈…〉 have here no o● 〈…〉 something mus● 〈…〉 christ 〈…〉 them , 〈◊〉 rule over them ; their subjection unto him with the original right and equity of the grant of this power and authority unto him 〈◊〉 the things which now fall under our consideration . his preh●minence above them is asserted by the apostle in the fourth verse of this chapter ▪ he is made better ; more excellent than the angels . see the words opened af●●●wards . this was to the jews , who acknowledged that the messias should be above moses , abraham , and the ministring angels ; so neve● shalom , lib. . cap. . we have testimony unto it , e●hes . . , . he set him at his own right hand ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among heavenly things , far above all principality , and power , and might , and dominion , and every name that is named . what ever title of honour o● office they enjoy , not ●●ly in this world , but also in that which is to come , who enjoy their power and dignity in that state of glory which is promised unto them also , who here believe on him . phil. . . god also hath exalted him , and given him a name . ( power , authority and preheminence ) above every name ; that at the name of jesus ( unto him vested with that authority and dignity ) every knee should bow ( all creatures should yield obedience and be in subjection ) of things in heaven , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , proper habitation , and place residence of the blessed angels , jude . for , . as he is exalted above them , so by the authority of god the father they are made subject unto him ▪ pet. . . he is gone into heaven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , angels being brought into order by subjection unto him , ephes. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he hath put all things ( angels of which he treats ) in subjection to him , under his feet , as psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cor. . . and this by the special authority of god the father , in a way of grant of priviledge and honour unto him ; and to evidence the universality of this subjection , . they adore and worship him ; the highest act of obedience , and most absolute subjection . this they have in command , heb. . . let all the angels of god worship him , psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship him with prostration , self-abasement , and all possible subjection to him : of which place afterwards . their practice answers the command given them , rev. . , , , . all the angels round about his throne fall down and ascribe blessing , and honour , and glory , and power unto him , as we are taught to do in our deepest acknowledgment of the majesty and authority of god , matth. . . and as to outward obedience , they are ready in all things to receive his commands , being ministring spirits , sent forth to minister for them who shall inherit salvation , heb. . . and that by him , who is head over all things unto the church , ephes. . . as for instance , he sent out one of them to his servant john , rev. . . who from their employment under him towards them that believe , are said to be their fellow-servants , that is , unto christ ; namely , of all them have the testimony of jesus , rev. . . chap. . . and to this purpose . . they always attend his throne . isa. . , . i saw the lord upon his throne , and about it stood the seraphims ; this isaiah spake of him , when he saw his glory , joh. . , . he was upon his throne , when he spake with the church in the wilderness , act. . . that is , in mount sinai ; where the angels attending him as on chariots , ready to receive his commands , were twenty thousands , even thousands of angels , psal. . . ephes. . . or thousand thousands , and ten thousand times ten thousand , as another prophet expresseth it , dan. . . and so he is in the church of the new testament , rev. . . and from his walking in the midst of his golden candlesticks , rev. . . are the angels also present in church assemblies , as attending their lord and master , cor. . . and so attended shall he come to judgment , thess. . . when he shall be revealed from heaven with the angels of his power ; which was fore-told concerning him from the beginning of the world , jude , . thus his lordship over angels is vniversal and absolute , and their subjection unto him answerable thereunto . the manner of the grant of this excellency , power and dignity unto him , must be further cleared in the opening of these words of the apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being made better than the angels ; the original right and equity of this grant , with the ends of it , are now only to be intimated . . the radical fundamental equity of this grant lies in his divine nature : and his creation of angels , over whom as mediator he is made lord. unto the general assertion of his being made heir of all , the apostle in this place subjoyns that general reason , manifesting the rise of the equity of it in the will of god , that it should be so : by whom also he made the worlds . which reason is particularly applicable to every part of his inheritance , and is especially pleaded in reference unto angels : col. . , . who is the image of the invisible god , the first-born of every creature ; that is , the heir and lord of them all : and the reason is , because by him were all things created that are in heaven , and that are in earth , visible and invisible , whether thrones , or dominions , or principalities , or powers , all things were created by him and for him . his creation of those heavenly powers , is the foundation of his heirship or lordship over them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , saith a learned man ( grotius ) on the place , not created , or made ; but ordered , ordained ; all things were ordered by christ , as to their state and dignity : but what reason is there to depart from the proper , usual , yea , only sense of the word , in this place ? because , saith he , mention is made of christ , which is the name of a man , and so the creation of all things cannot be attributed unto him . but christ is the name of the son of god incarnate , god and man : christ , who is over all , god blessed for ever , rom. . . see luke . . and he is here spoken of as the image of the invisible god , v. . the essential image of the father , endowed with all his eternal attributes , and so the creator of all . the socinians adde , that the words are used in the abstract , principalities and powers , and therefore their dignities , not their persons are intended . but , . all things created in heaven and earth , visible and invisible , are the substances and essences of things themselves , and not their qualities and places only . . the distribution into thrones and dominions , principalities and powers , respects only the last branch of things affirmed to be created by him , namely , things in heaven , invisible ; so that if it should be granted , that he made or created them only as to their dignity , order and power , yet they obtain not their purpose , since the creation of all other things , as to their being and subsistence , is ascribed unto him . but , . the use of the abstract for the concrete is not unusual in scripture . see ephes. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rulers and kings , matth. . . are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , principalities and powers , luke . . and in this particular , those who are here principalities and powers , are angels great in power , pet. . , . and ephes. . , . he is exalted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , above all vested with principality and power , as the next words evince , and every name that is named . so jude tells us of some , of whom he says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they despise dominion , and speak evil of dignities ; that is , those vested with them . and paul , rom. . , . i am perswaded that neither angels , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor principalities nor powers ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor any other creature . so that these principalities and powers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , certain creatures , created things and subsistences , that is , the angels variously differenced amongst themselves , in respect of us , great in power and dignity . this is the first foundation of the equity of this grant , of all power over the angels unto the lord christ ; in his divine nature he made them , and in that respect they were before , his own : as on the same account when he came into the world , he is said to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , joh. . . to his own , or the things that he had made . . it is founded in that establishment in the condition of their creation , which by his interposition to recover what was lost by sin , and to preserve the untainted part of the creation from ruine , they did receive . in their own right , the rule of their obedience , and the example of those of their number and society who apostatized from god , they found themselves in a state not absolutely impregnable : their confirmation , which also was attended with that exaltation , which they received by their new relation unto god in and through him , they received by his means . god gathering up all things to a consistency and permanency in him , ephes. . . and hence also it became equal , that the rule and power over them should be committed unto him , by whom , although they were not like us , recovered from ruine , yet they were preserved from all danger of it . so that in their subjection unto him consists their principal honour , and all their safety . and as this act of god in appointing christ lord of angels hath these equitable foundations , so it hath also sundry glorious ends. . it was as an addition unto that glory that was set before him , in his undertaking to redeem sinners . a kingdom was of old promised unto him ; and to render it exceedingly glorious , the rule and scepter of it is extended not only to his redeemed ones , but to the holy angels also ; and the sovereignty over them is granted him as a part of his reward , phil. . , , , . ephes. . , . . god hereby gathers up his whole family , at first distinguished by the law of their creation into two especial kinds , and then differenced and set at variance by sin , into one body under one head , reducing them , that originally were twain ▪ into one entire family , ephes. . . in the fulness of time he gathered together in one all things in christ , both which are in heaven , and which are in earth , in him ; as was before declared . before this the angels had no immediate created head ; for themselves are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gods , psal. . . cor. . . who ever is the head , must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the god of gods , or lord of lords , which christ alone is ; and in him , or under him as one head , is the whole family of god united . . the church of mankind militant on the earth , whose conduct unto eternal glory is committed unto christ , stands in need of the ministery of angels . and therefore hath god granted rule and power over them unto him , that nothing might be wanting to enable him to save unto the uttermost them that come unto god by him . so god hath given him to be head over all things to the church , ephes. . . that he should with an absolute sovereignty , use , and dispose of all things to the benefit and advantage of the church . this is the first branch of the lordship and dominion of christ , according to the distribution of the severals of it before laid down . he is lord of angels , and they are all of them his servants , the fellow-servants of them that have the testimony of jesus . and as some men do wilfully cast themselves by their religious adoration of angels , under the curse of canaan , to be servants unto servants , gen. . . so it is the great honour and priviledge of true believers , that in their worship of christ , they are admitted into the society of an innumerable company of angels , heb. . . rev. . , . for they are not ashamed to esteem them their fellow-servants , whom their lord and king is not ashamed to call his brethren . and herein consists our communion with them , that we have one common head and lord ; and any intercourse with them , but only on this account , or any worship performed towards them , breaks the bond of that communion , and causeth us not to hold the head , col. . . the priviledge , the safety and advantage of the church from this subjection of angels to its head and saviour , are by many spoken unto . ii. there is another sort of angels , who by sin left their primitive station , and fell off from god ; of whom , their sin , fall , malice , wrath , business , craft in evil , and final judgment , the scripture treateth at large . these belong not indeed to the possession of christ , as he is the heir ; but they belong unto his dominion as he is a lord. though he be not a king and head unto them , yet he is a judge and ruler over them . all things being given into his hand , they also are subjected unto his power . now , as under the former head , i shall consider , . the right or equity : and . the end of this authority of christ over this second sort of the first race of intellectual creatures , the angels that have sinned . . as before , this right is founded in his divine nature , by vertue whereof , he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fit for this dominion . he made these angels also , and therefore , as god , hath an absolute dominion over them . the creatures cannot cast off the dominion of the creator by rebellion ; though they may lose their moral relation unto god as obedient creatures , yet their natural , as creatures , cannot be dissolved . god will be god still , be his creatures never so wicked ; and if they obey not his will , they shall bear his justice . and this dominion of christ over faln angels , as god , makes the grant of rule over them to him , as mediator , just and equal . . the immediate and peculiar foundation of his right unto rule over faln angels , rendring the special grant of it equal and righteous , is lawful conquest . this gives a special right , gen. . . now that christ should conquer faln angels , was promised from the foundation of the world , gen. . . the seed of the woman , the messias , was to break the serpents head , despoil him of his power , and bring him into subjection ; which he performed accordingly . col. . . he spoiled principalities and powers , divested faln angels of all that title they had got to the world , by the sin of man ; triumphing over them , as captives to be disposed of at his pleasure . he stilled , or made to cease as to his power , this enemy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and self-avenger , psal. . . leading captivity captive , psal. . . breaking in pieces the head over the large earth , psal. . . binding the strong man armed , and spoiling his goods . and the scripture of the new testament is full of instances as to his executing his power and authority over evil angels ; they take up a good part of the historical books of it . man having sinned by the instigation of satan , he was by the just judgement of god delivered up unto his power , heb. . . the lord christ undertaking to recover lost man from under his power by destroying his works , joh. . . and to bring them again into favour with god ; satan with all his might sets himself to oppose him in his work ; and failing in his enterprise , being utterly conquered , he became absolutely subjected unto him , trodden under his feet , and the prey he had taken delivered from him . this is the next foundation of the authority of christ over the evil angels . he had a great contest and war with them , and that about the glory of god , his own kingdom , and the eternal salvation of the elect ; prevailing absolutely against them , he made a conquest over them , and they are put in subjection unto him for ever . they are subjected unto him , as to their present actings , and future condition ▪ he now rules them ; and will hereafter finally judge them . wherein he suffers them in his holiness and wisdom to act in temptations , seductions , persecutions , he bounds and limits their rage , malice , actings , orders and disposes the events of them to his own holy and righteous ends , and keeps them under chains for the judgement of the last day , when for the full manifestation of his dominion over them , he will cause the meanest of his servants to set their feet on the necks of these conquered kings , and to joyn with himself in sentencing them unto eternal ruine , cor. . . which they shall be cast into by him , rev. . . the ends of this lordship of christ are various ; as . his own glory , psal. . . . churches safety , mat. . . revel . . , , . and . exercise for their good. ( . ) by temptation , pet. . , , . and ( . ) persecution , rev. . . chap. . both which he directs , regulates , and bounds unto their eternal advantage . . the exercising of his wrath and vengeance upon his stubborn enemies , whom these slave● and vassals to his righteous power , seduce , blind , harden , provoke , ruine and destroy , revel . . . ch. . , . psalm . and how much of the peace , safety and consolation of believers lyes wrapt up in this part of the dominion of christ , were easie to demonstrate ; as also that faiths improvement of it , in every condition , is the greatest part of our wisdom in our pilgrimage . iii. all mankind , ( the second sort of intellectual creatures or rational subsistencies ) belong to the lordship and dominion of christ. all mankind was in the power of god as one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one mass or lump out of which all individuals are made and framed , rom. . . some to honour , some to dishonour ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not denoting the same substance , but one common condition ; and the making of the individuals is not by temporal creation , but eternal designation . so that all mankind made out of nothing , and out of the same condition destined to several ends for the glory of god , are branched into two sorts . elect , or vessels from the common mass unto honour ; and reprobates , or vessels from the common mass unto dishonour . as such they were , typed by jacob and esau , rom. . , . and are expressed under that distribution , thess. . . some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the beginning being chosen to salvation , thess. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ephes. . . before the foundation of the world , rom. . . chap. . . matth. . . tim. . . revel . . . others are appointed to the day of evil , prov. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of old fore-ordained to condemnation , jude . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for to be destroyed , pet. . . see rom. . . chap. . . revel . . . both these sorts , or all mankind , is the lordship of christ extended to , and to each of them respectively : . he is lord over all flesh , joh. . . both living and dead , rom. . . phil. . , . . particularly , he is lord over all the elect : and besides the general foundation of the equity of his authority and power in his divine nature and creation of all things , the grant of the father unto him as mediator to be their lord , is founded in other especial acts both of father and son. for , . they were given unto him from eternity in design , and by compact , that they should be his peculiar portion , and he their saviour , joh. . . of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all flesh , over which he hath authority , there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an universality of them whom the father gave him , in a special manner . of whom he sayes , thine they were , and thou gavest them unto me , v. . acts . . they are a portion given him to save , joh. . . of ●hich he takes the care , as jacob did of the sheep of laban , when he served him for a ●●se , gen. . , . see prov. . . this was an act of the will of the father in the eternal covenant of the mediator ; whereof elsewhere . . his grant is strengthened by redemption , purchase , and acquisition . this was the condition of the former grant , isa. . , , . which was made good by him ; so that his lordship is frequently asserted on this very account , cor. . . pet. . , . tim. . . joh. . . eph. . , , . rev. . . joh. . . and this purchase of christ , is peculiar to them so given him of the father in the covenant of the mediator : as ( . ) proceeding from his especial and greatest love , joh. . . rom. . . joh. . . chap. . , . acts . . rom. . . and ( . ) being accompanied with a purchase for them which they shall certainly enjoy , and that of grace and glory , acts . . eph. . . acts . . phil. . . heb. . , . and indeed the controversie about the de●th of christ , is not primarily about its extent , but its efficacy and fruits in respect of them for whom he dyed . . these thus given him of the father and redeemed by him , are of two sorts . . such as are actually called to faith in him , and union with him . these are further become his , upon many other especial accounts . they are his , in all relations of subjection , his children , servants , brethren , disciples , subjects , his house , his spouse . he stands towards them in all relations of authority ; is their father , master , elder brother , teacher , king , lord , ruler , judge , husband ; ruling in them by his spirit and grace , over them by his laws in his word , preserving them by his power ; chastening them in his care and love , feeding them out of his stores , trying them , and delivering them in his wisdom , bearing with their miscarriages in his patience , and taking them for his portion , lot and inheritance ; in his providence , raising them at the last day , taking them to himself in glory , every way avouching them to be his , and himself to be their lord and master . . some of them , are alwayes uncalled , and shall be so , untill the whole number of them be compleated and filled . but before , they belong on the former accounts , unto his lot , care and rule , john . . they are already his sheep by grant and purchase , though not yet really so by grace and holiness : they are not yet his , by present obediential subjection , but they are his by eternal designation and reall acquisition . now the power that the lord jesus hath over this sort of mankind is vniversal , unlimited , absolute , and exclusive of all other power over them , as unto the things peculiarly belonging unto his kingdom . he is their king , judge , law-giver , and in things of god , purely spiritual and evangelical ; other they have none . it is true he takes them not out of the world , and therefore as unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things of this life , things of the world , they are subject to the laws and rulers of the world ; but as unto the things of god , he is the only law-giver who is able to kill and make alive . but the nature and ends of the lordship of christ over the elect , are too large and comprehensive to be here spoken unto , in this brief delineation of his kingdom , which we undertook in this digression . . his lordship and dominion extends to the other sort of men also ; namely , reprobates , and men finally impenitent . they are not exempted from that all flesh , which he hath power over , joh. . . nor from those quick and dead over whom he is lord , rom. . . nor from that world which he shall judge ; acts . . and there are two especial grounds that are peculiar to them , of this grant , and power , and authority over them . . his interposition upon the entrance of sin against the immediate execution of the curse due unto it ; as befell the angels : this fixed the world under a dispensation of , . forbearance and patience , rom. . , . acts . rom. . . psal. . . . goodness and mercy , acts . , . that god who spared not the angels , when they sinned , but immediately cast them into chains of darkness , should place sinners of the race of adam , under a dispensation of forbearance and goodness , that he should spare them with much long-suffering dureing their pilgrimage on the earth , and fill their hearts with food and gladness , with all those fruits of kindness , which the womb of his providence is still bringing forth for their benefit and advantage , is thus far on the account of the lord christ , that though these things as relating unto reprobates , are no part of his especial purchase , as mediator of the everlasting covenant of grace , yet they are a necessary consequent of his interposition against the immediate execution of the whole curse up●●●he first entrance of sin , and of his undertaking for his elect. . he makes a conquest over them : it was promised , that he should do so , gen. . . and though the work it self prove long and irksome , though the wayes of accomplishing it , be unto us obscure , and oftentimes invisible , yet he hath undertaken it , and will not give it over , untill they are every one brought to be his footstool , psalm . . . cor. . . and the dominion granted him on these grounds ; is , . soveraign and absolute : his enemies are his footstool , psal. . . mat. . . mark . . luke . . acts . . cor. . . heb. . . they are in his hand , as the aegyptians were in joseph's , when he had purchased both their persons and their estates to be at arbitrary disposal ; and he deals with them as joseph did with those , so far as any of the ends of his rule and lordship are concerned in them . and , . judiciary , joh. . , . as he hath power over their persons , so he hath regard unto their sins , rom. . . acts . . matth. . . and this power he variously exerciseth over them , even in this world , before he gloriously exerts it in their eternal ruine . for , . he enlightens them by those heavenly sparks of truth and reason , which he leaves unextinguished in their own minds , john . . . strives with them by his spirit , gen. . . secretly exciting their consciences to rebuke , bridle , yoke , afflict , and cruciate them , rom. . , . and . on some of them he acts by the power and authority of his word : whereby he quickens their consciences , galls their minds and affections , restrains their lusts , bounds their conversations , aggravates their sins , hard●ns their hearts , and judges their souls , psal. . isa. . . he exerciseth rule and dominion over them in providential dispensations , rev. . , . isa. . , , , . rev. . . by all which he makes way for the glory of his final judgement of them , acts. . , . matth. . . revel . . . chap. . , , , , , . and all this will he do , unto the ends . of his own glory : . his churches good , exercise and safety . and this is the second instance of the first head of the dominion of christ in this world ; he is lord over persons , angels and men. ii. the second part of the heirship and dominion of christ , consisteth in his lordship over all things besides , which added to the former comprize the whole creation of god. in the distribution of these premised , the first that occur are spiritual things , which also are of two sorts : . temporal , or such as in this life we are made partakers of ; and . eternal , the things that are reserved for them that believe in the state of glory . the former may be reduced unto two heads ; for they are all of them either grace , or gifts , and christ is lord of them all . . all that which comes under the name of grace in scripture , which flowing from the free and special love of god , tends directly to the spiritual and eternal good of them on whom it is bestowed , may be referred unto four heads . for as the fountain of all these ( or the gracious free purposes of the will of god from whence they all do flow ) being antecedent to the mission of christ the mediator , and immanent in god , it can be no otherwise granted unto him , but in respect of its effects , which we shall shew that it is . now these are ; . pardon of sin , and the free acceptation of the persons of sinners , in a way of mercy . this is grace , ephes. . . tit. . , . and a saving effect and fruit of the covenant , jer. . , , , . heb. . . . the regenerating of the person of a dead sinner , with the purifying and sanctifying of his nature , in a way of spiritual power . this also is grace , and promised in the covenant ; and there are three parts of it : ( . ) the infusion of a quickning principle into the soul of a dead sinner , rom. . . tit. . . joh. . . ephes. . . ( . ) the habitual furnishment of a spiritually quickned soul , with abiding radical principles of light , love and power , fitting it for spiritual obedience , gal. . . ( . ) actual assistance , in a communication of supplies of strength for every duty and work , phil. . . john . . . preservation in a condition of acceptation with god , and holy obedience unto him unto the end , is also of especial grace : it is the grace of perseverance , and eminently included in the covenant ; as we have elsewhere shewed at large . . adoption as a priviledge , with all the priviledges that flow from it , is also grace , ephes. . , . all these with all those admirable and inexpressible mercies that they branch themselves into , giving deliverance unto sinners from evil temporal and eternal ; raising them to communion with god here , and to the enjoyment of him for ever hereafter , are called grace ; and do belong to the lordship of christ , as he is heir , lord and possessor of them all . all the stores of this grace and mercy that are in heaven for sinners , are given into his hand , and resigned up to his soveraign disposal ; as we shall intimate in general , and particular . . in general ; col. . . it pleased the father that in him all fulness should dwell . there is a fourfold fulness in christ : . of the deity in his divine nature , rom. . . . of vnion in his person , col. . . . of grace in his humane nature , joh. . . chap. . . luke . . chap. . . . an authoritative fulness to communicate of it unto others ; that is the fulness here intended . for it is in him as the head of the church , v. . so as that from him , or that fulness , which it pleased the father to entrust him withall , believers might receive grace for grace joh. . , . thus he testifies that all things are delivered to him of the father , matth. . . put into his power and possession . and they are the things he there intends on the account whereof , he invites sinners weary and laden to come unto him , v. . that is , all mercy and grace , which are the things that burdened sinners need , and look after . the same is testified joh. . , . and fully , joh. . . all things that the father hath are mine , joh. . . all the grace and mercy that are in the heart of god as a father , to bestow upon his children , they are all given into the hand of christ , and are his , or part of his inheritance . in particular ; . all pardoning grace for the acceptance of our persons , and forgiveness of our sins is his ; he is the lord of it ; acts . . he is made a prince and a saviour to give repentance and the forgiveness of sins . forgiveness of sin , is wholly given unto him , as to the administration of it ; nor doth any one receive it , but out of his stores . and what is the dominion of ten thousands of worlds in comparison of this inheritance ? sure he shall be my god and king who hath all forgiveness at his disposal . all that this world can do , or give , is a thousand times lighter than the dust of the ballance , if compared with these good things of the kingdom of christ. . all regenerating , quickning , sanctifying , assisting grace is his : . joh. . . he quickneth whom he pleaseth : he walks among dead souls , and sayes to whom he will , live. and . he sanctifies by his spirit whom he pleaseth , joh. . . all the living waters of saving grace are committed to him , and he invites men unto them freely , cant. . . isa. . . rev. . and . all grace actually assisting us unto any duty , is his also ; for without him we can do nothing , joh. . . for it is he alone that gives out suitable help at the time of need , heb. . . no man was ever quickned , purified or strengthened but by him : nor can any dram of this grace be obtained , but out of his treasures . those who pretend to stores of it in their own wills ; are so far antichrists . . the grace of our preservation in our acceptation with god , and obedience unto him is solely his , joh. . . and so also , . are all the blessed and gracious priviledges whereof we are made partakers , in our adoption , joh. . . heb. . . he is so lord over the whole house and family of god , as to have the whole inheritance in his power , and the absolute disposal of all the good things belonging unto it . these are the riches and treasure of the kingdom of christ ; the good things of his house , the revenues of his dominion . the mass of this treasure that lyes by him is infinite , the stores of it are inexhaustible ; and he is ready , free , gracious and bountiful in his communications of them to all the subjects of his dominion . this part of his heirship extends unto , . all the grace and mercy that the father could find in his own gracious heart to bestow , when he was full of counsels of love , and designed to exalt himself by the way of grace , ephes. . . . to all the grace and mercy which he himself could purchase by the effusion of his blood , heb. . . eph. . . and indeed these are commensurate ; if things , in respect of us altogether boundless , may be said to be commensurate . . all that grace which hath saved the world of sinners which are already in the enjoyment of god , and that shall effectually save all that come to god by him . . all that grace which in the promises of it in the old testament , is set out by all that is rich , precious , glorious , all that is eminent in the whole creation of god ; and in the new is called treasures , unsearchable riches , and exceeding excellency , which being communicated by him to all the subjects of his kingdom , makes every one of them richer than all the potentates of the earth , who have no interest in him . the especial foundation of all this trust is in an eminent manner expressed , esay . , , . his suffering for the sins of all those to whom he intends to communicate of this his fulness , according to the will of god ; and the purchase he made in his death , according to the tenour of the covenant of the mediator , makes it just and righteous that he should enjoy this part of his inheritance . heb. . . chap. . . the father says unto him , seest thou these poor wretched creatures , that lie perishing in their bloud , and under the curse ? they had once my image gloriously enstamped on them , and were every way meet for my service ; but behold the misery that is come upon them , by their sin and rebellion ; sentence is gone forth against them upon their sin ; and they want nothing to shut them up under everlasting ruine , but the execution of it : wilt thou undertake for to be their saviour and deliverer , to save them from their sins , and the wrath to come ? wilt thou make thy soul an offering for their sins ? and lay down thy life a ransome for them ? hast thou love enough to wash them in thy own blood , in a nature to be taken of them ? being obedient therein unto death , the death of the cross ? whereunto he replies , i am content to do thy will , and will undertake this work , and that with joy and delight . lo , i come for that purpose , my delight is with these sons men , psal. . . prov. . . what they have taken , i will pay . what is due from them , let it be required at my hand . i am ready to undergo wrath and curse for them , and to pour out my soul unto death . it shall be , saith the father , as thou hast spoken , and thou shalt see of the travel of thy soul and be satisfied . i will give thee for a covenant and a leader unto them , and thou shalt be the captain of their salvation . to this end take into thy power and disposal all the treasures of heaven , all mercy and grace to give out unto them for whom thou hast undertaken . behold , here are unsearchable hidden treasures , not of many generations , but laid up from eternity ; take all these riches into thy power , and at thy disposal shall they be for ever . this is the noble peculiar foundation of this part of the inheritance of christ. from what hath been spoken , the rule also , whereby the lord christ proccedeth in disposing these treasures to the sons of men , is made evident . though he hath all grace committed unto him , yet he bestowes not grace upon all . the rule of his procedure herein is god's election . for the foundation of this whole trust is his undertaking for them , who were given him of his father , see act. . . rom. . . ephes. . , , , , , . and the variety which is seen in his actual communication of grace and mercy unto sinners , depends upon the sovereign and eternal designation of the persons of them , who by him were to obtain mercy , and be made heirs of salvation . but although the persons are designed and allotted unto him from eternity , who were to receive this grace and mercy at his hands , yet as to the manner , and all circumstances of his dispensation and communication of them , they are wholly committed unto his own sovereign will and wisdom . hence some he calls at one time , some at another ; some in the morning , that they may glorifie grace in working all the day ; some in the evening of their lives , that they may exalt pardoning mercy to eternity ; on some he bestows much grace , that he may render them useful in the strength of it ; on others less , that he may keep them humble in a sense of their wants . some he makes rich in light , others in love ; some in faith , others in patience ; that they may all peculiarly praise him , and set out the fulness of his stores . and hereby , . he glorifies every grace of his spirit , by making it shine eminently in one or other , as faith in abraham and peter , love in david and john , patience in job . and , . he renders his subjects useful one to another , in that they have opportunities upon the defects and fulness of each other , to exercise all their graces . and , . so he renders his whole body uniform and comely , cor. . , , , , , , , , , , , . . keeping every member in humility and dependance , whilst it sees its own wants in some graces that others excells in , col. . . this is another most eminent part of the inheritance and kingdom of christ. ii. all gifts that are bestowed on any of the sons of men , whereby they are differenced from others , or made useful unto others , belong also unto the inheritance and kingdom of christ. gifts bestowed on men are either natural or spiritual : natural gifts are especial endowments of the persons or minds of men , in relation unto things appertaining unto this life ; as wisdom , learning , skill and cunning in arts and sciences : i call them natural , in respect of the objects that they are exercised about , which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things of this life , as also in respect of their end and use. they are not always so , as to their rise and spring , but may be immediately infused , as wisdom was into solomon , for civil government , king . . and skill for all manner of mechanical operations into bezaleel , exod. . , , . but how far these gifts are educed in an ordinary course of providence , out of their hidden seeds and principles in nature , in a just connexion of causes and effects , and so fall under a certain law of acquisition , or what there may be of the interposition of the spirit of god in an especial manner , immediately conferring them on any , falls not under our present consideration of them . nor yet can we insist on their use , which is such , that they are the great instrument in the hand of god for the preservation of humane society , and to keep the course of mans life and pilgrimage from being wholly bruitish . i design only to shew , that even they also belong ( though more remotely ) to the lordship of jesus christ ; which they do on two accounts ; . in that the very use of mens reason , and their natural faculties , as to any good end or purpose , is continued unto them upon the account of his interposition , bringing the world thereby under a dispensation of patience and forbearance , as was declared , joh. . . . he is endued with power and authority to use them , in whose hand soever they lie , whether of his friends or enemies , to the especial ends of his glory , in doing good unto his church . and indeed in the efficacy of his spirit and power upon the gifts of the minds of men , exciting , ordering , disposing , enabling them unto various actings and operations , by and with them ; controuling , over-ruling , entangling each other , and themselves in whom they are by them , his wisdom and care in the rule , government , chastisement , and deliverance of his church , are most conspicuous . iii. . spiritual gifts , which principally come under that denomination are of two sorts ; extraordinary , and ordinary . the first are immediate endowments of the minds of men with abilities exceeding the whole systeme of nature , in the exercise whereof they are meer instruments of him who bestows those gifts upon them . such of old were the gifts of miracles , tongues , healing , prediction , and infallible inspiration , given out by the lord christ unto such as he was pleased to use in his gospel service in an extraordinary manner . the latter sort are furnishments of the minds of men , enabling them unto the comprehension of spiritual things , and the management of them for spiritual ends and purposes . such are wisdom , knowledge , prudence , utterance , aptness to teach ; in general , abilities to manage the things of christ and the gospel , unto their own proper ends . and these also are of two sorts . . such as are peculiar unto office ; and , . such as are common unto others for their own and others good and edification , according as they are called unto the exercise of them . and these two sorts of gifts differ only in respect of degrees . there are no ordinary gifts that christ's officers are made partakers of , their office only excepted , which differs in the kind or nature of them from those which he bestows on all his disciples : which makes their stirring up , and endeavours to improve the gifts they have received exceeding necessary unto them . and christ's collation of these gifts unto men , is the foundation of all the offices that under him they are called to discharge . see ephes. . , . cor. . . joh. . , . and as they are the spring and foundation of office , so they are the great and only means of the churches edification . by them christ builds up his church , to the measure appointed unto the whole and every member of it . and there is no member but hath its gift : which is the talent given , or rather lent , to trade withall . now of all these christ is the only lord , they belong unto his kingdom . psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when he ascended on high , he took , or received gifts for man ; he took them into his own power and disposal , being given him of his father : as peter declares , act. . . adding , that he received the spirit , by whom all these gifts are wrought . and ephes. . . the apostle renders the words of the psalmist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he gave gifts ; because he received them into his power , not to keep them unto himself , but to give them out to the use of others . and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signifie to give . hos. . . verbum accipiendi dare significat cu●n accipiunt aliunde ut dent , say the jewish masters . and it was after his resurrection , that this accession was made unto his kingdom , in such an eminent and visible manner as to be a testimony of his office , joh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy ghost was not yet , because jesus was not yet glorified ; not eminently given , and received , as to these gifts , acts . . and this investiture of him , with power over all gifts , he makes the bottom of the mission of the apostles , matth. . . this he had as a fruit of his suffering , as a part of his purchase , and it is a choice portion of his lordship and kingdom . the end also why all these gifts are given into his power and disposal , is evident , . the propagation of his gospel , and consequently the setting up of his kingdom in the world d●pends upon them . these are the arms that he furnished his messengers withall , when he sent them forth to fight with , to conquer and subdue the world unto him . and by these they prevailed . by that spirit of wisdom and knowledge , prayer , utterance , wherewith they were endowed ; attended where , and when needful , with the extraordinary gifts before mention'd , did they accomplish the work committed unto their charge . now the lord christ having a right unto a kingdom and inheritance given him , which was actually under possession of his adversary , it was necessary that all those arms , wherewith he was to make a conquest of it , should be given to his disposal , cor. . . these were the weapons of the warfare of his apostles and disciples , which through god were so mighty to cast down the strong holds of sin and sathan . these are the slings and stones , before which the goliahs of the earth and hell did fall . this was that power from above , which he promised his apostles to furnish them withall , when they should address themselves to the conquest of the world , acts . . with these weapons , this furniture for their warfare , a few despised persons in the eyes of the world , went from judea unto the ends of the earth , subduing all things before them to the obedience of their lord and master . and , . by these is his church edified ; and to that end doth he continue to bestow them on men , and will do so to the end of the world , cor. . , , . ephes. . , , , , , . rom. . , , . pet. . , . col. . . and for any to hinder their growth and exercise , is what in them lies to pull down the church of christ , and to set themselves against that testimony which he gives in the world , that he is yet alive ; and that he takes care of his disciples , being present with them according unto his promise . . and by these means and ways is god glorified in him and by him which is the great end of his lordship over all the gifts of the spirit . that we may a little by the way look into our especial concernment in these things , the order of them , and their subserviency one to another , may be briefly considered . for as natural gifts are the foundation of , and lie in an especial subordination unto spiritual , so are spiritual gifts enlivened , made effectual and durable by grace . the principal end of christ's bestowing gifts , is the erection of a ministery in his church , for the ends before mentioned . and where all these in their order and mutual subserviency unto one another , are received by any , there , and there alone , is a competent furniture for the work of the ministery received . and where any of them , as to their whole kind , are wanting , there is a defect in the person , if not a nullity as to the office. natural gifts and endowments of mind are so necessary a foundation for any that looks towards the work of the ministery , that without some competent measure of them , it is madness and folly to entertain thoughts of any progress . unless unto these , spiritual gifts are in christ's time super-added , the other will be never of any use for the edification of the church , as having in their own nature and series , no especial tendency unto that end . nor will these super-added spiritual gifts enable any man to discharge his duty unto all well-pleasing before god , unless they also are quickned and seasoned by grace . and where there is an intercision of this series and order in any , the defect will quickly appear . thus some we see of excellent natural endowments , in their first setting forth in the world , and in their endeavours on that single stock , promising great usefulness and excellency in their way ; who when they should come to engage in the service of the gospel , evidence themselves to be altogether unfurnished for the employment they undertake ; yea , and to have lost , what before they seemed to have received . having gone to the utmost length and bounds that gifts meerly natural could carry them out unto , and not receiving super-added spiritual g●fts , which the spirit of christ bestoweth as he pleaseth , cor. . . they faint in the way , wither , and become utterly useless . and this for the most part falleth out , when men either have abused their natural gifts to the service of their lusts , and in an opposition to the simplicity of the gospel ; or when they set upon spiritual things , and pretend to the service of christ , meerly in their own strength , without dependance on him , as the heir and lord of all , for abilities and furniture for his work ; or when they have some fixed corrupt end and design to accomplish and bring about by a pretence of the ministery , without regard to the glory of christ , or compassion to the souls of men , which the lord christ will not prostitute the gifts of his spirit to make them serviceable unto . and sundry other causes of this failure may be assigned . it is no otherwise as to the next degree in this order ▪ in reference unto spiritual gifts and saving grace . when these gifts , in the good pleasure of the lord of them are super-added unto the natural endowments before mentioned , they carry on them , who have received them , cheerfully , comfortably and usefully in their way and progress . the former are increased , heightned , strengthned and perfected by the latter , towards that special end , whereunto themselves are designed ; namely , the glory of christ in the work of the gospel . but if these also are not in due season quickned by saving grace , if the heart be not moistned and made fruitful thereby , even they also will wither and decay . sin and the world in process of time will devour them , whereof we have daily experience in this world . and this is the order wherein the great lord of all these gifts hath laid them in a subserviency , one kind unto another , and all of them unto his own glory . and this that hath been spoken will abundantly discover the reason and ground of the apostol●cal exhortation , covet the best gifts , cor. . . as first , the gift of wisdom and knowledge in the word and will of god , cor. . . cor. . . tim. . . cor. . . secondly , the gift of ability , to manage and improve this wisdom and knowledge to the edification of others , heb. . . chap. . . rom. . . thes. . . thirdly , of prayer . and many more might be added of the like usefulness and importance . iv. . to close our considerations of this part of the lordship of christ , there remains only that we shew him to be the lord of all spiritual eternal things , which in one word we call glory . he is himself the lord of glory , cor. . . and the judge of all , joh. . . in the discharge of which office he gives out glory as a reward unto his followers , matth. . . rom. . . glory is the reward that is with him , which he will give out at the last day , as a crown , tim. . . joh. . . and to this end that he might be lord of it , he hath ( ) purchased it , heb. . . eph. . . heb. . . ( ) taken actual possession of it in his own person , luke . . joh. . , , . and that ( ) as the fore-runner on whom he will bestow it , heb. . . and this is a short view of the lordship of christ , as to things spiritual . v. ecclesiastical things , or things that concern church institutions , rule and power , belong also unto his rule and dominion . he is the only head , lord , ruler , and law-giver of his church . there was a church state ever since god created man on the earth ; and there is the same reason of it in all its alterations , as unto its relation to the lord christ. what ever changes it under-went , still christ was the lord of it , and of all its concernments . but by way of instance and eminency , we may consider the mosaical church state under the old testament , and the evangelical church state under the new. christ is lord of , and in respect unto them both . . he was the lord of the old testament church state , and he exercised his power and lordship towards it four ways . . in , and by its institution and erection ; he made , framed , set up , and appointed that church state , and all the worship of god therein observed . he it was who appeared unto moses in the wilderness , exod. . . act. . , . and who gave them the law on m●unt sinai , exod. psal. . . ephes. . . and continued with them in the wilderness , numb . . . cor. . . so that from him , his power and authority , was the institution and erection of that church . . by prescribing a complete rule and form of worship and obedience unto it , being erected , as its law-giver , to which nothing might be add●d , deut. . , , . . by way of reformation , when it was collapsed and decayed , zech. . , , , , , . ma● . , , , . . by way of amotion , or taking down what he himself had set up ; because it was so framed and ordered as to continue only for a season , heb. . . deut. . , , . hag. , . isa. . , . pet. . . which part of his power and lordship , we shall a●terwards abundantly prove against the jews . . of the new testament evangelical church state also , he is the only lord and ruler ; yea , this is his proper kingdom , on which all other parts of his dominion do depend ; for he is given to be head over a●l things unto the church , ephes. . . for , . he is the foundation of this church state , cor. . . the whole design and plat-form of it being laid in him , and built upon him : and . he erects this church-state upon himself , matth. . . i will build my church ; the spirit and word whereby it is done , being from him alone , and ordered in and by his wisdom , power and care ; and . he gives laws and rules of worship and obedience unto it , when so built by himself and upon himself , matth. . . acts . . heb. . , , , , . and . is the everlasting , constant , abiding head , ruler , king , and governour of it , eph. . . col. . . heb. . . rev. . . all which things are ordinarily spoken unto , and the ends of this power of christ fully declared . vi. he is lord also of political things ; all the governments of the world that are set up and exercised therein for the good of mankind , and the preservation of society according to rules of equity and righteousness ; over all these , and those who in and by them exercise rule and authority amongst men , is he lord and king. he alone is the absolute potentate ; the highest on the earth are in a subordination unto him . that . he was designed unto , psal. . . and accordingly he is . made lord of lords and king of kings , rev. . . chap. . . tim. . . and . he exerciseth dominion answerable unto his title , rev. . . chap. . . chap. . , , , , . psal. . , . isa. . mich. . , , . and . hath hence right to send his gospel into all nations in the world , attended with the worship by him prescribed , matth. . . psal. . , , , . which none of the rulers or governours of the world have any right to refuse or oppose , nor can so do , but upon their utmost peril . and . all kingdoms shall at length be brought into a professed subjection to him and his gospel , and have all their rule disposed of unto the interest of his church and saints , dan. . . isa. . . rev. . , , , . vii . the last branch of this dominion of christ consists in the residue of the creation of god ; heaven and earth , sea and land , wind , trees , and fruits of the earth , and the creatures of sense , as they are all put under his feet , psal. . , . ephes. . . cor. . . so the exercise of his power severally over them , is known from the story of the gospel . and thus we have glanced at this lordship of christ , in some of the general parts of it : and how small a portion of his glorious power , are we able to comprehend or declare . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . by whom also he made the worlds . the apostle in these words gives further strength to his present argument , from another consideration of the person of the messiah ; wherein he also discovers the foundation of the preheminence ascribed unto him in the words last insisted on . by him the worlds were made ; so that they were his own , joh. . . and it was meet that in the new condition which he underwent , that he should be the lord of them all . moreover , if all things be made by him , all disobedience unto him is certainly most unreasonable , and will be attended with inevitable ruine ; of the truth whereof , the apostle aims to convince the hebrews . now whereas the assertion which presents its self at first view in these words is such , as if we rightly apprehend the meaning of the holy ghost in it , must needs determine the controversie that the apostle had with the jews , and is of great use and importance unto the faith of the saints in all ages , i shall first free the words from false glosses and interpretations , and then explain the truth asserted in them , both absolutely , and with relation to the present purpose of the apostle . that which some men design in their wresting of this place , is to deface the illustrious testimony given in it unto the eternal deity of the son of god ; and to this purpose they proceed variously . . by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom , they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for whom , is intended . and so the sense of the place is , that for christ , for his sake , god made the world : so eniedinus ; and grotius embraceth his notion ; adding in its confirmation that this was the opinion of the jews , namely , that all things were made for the messiah ; and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he renders by , condiderat , as signifying the time long since past , before the bringing forth of christ in the world ; as also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in rom. . . rev. . . chap. . . and therefore may be here so used . according to this exposition of the words , we have in them an expression of the love of god towards the messiah , in that for his sake , he made the worlds ; but not any thing of the excellency , power and glory of the messiah himself . it is manifest that the whole strength of this interpretation lyes in this , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by whom instead of , for whom : but neither is it proved that in any other place those expressions are equipollent ; nor if that could be supposed , is there any reason off●red why the one of them should in this place be put for the other : for , . the places referred unto , do no way prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a genitive doth ever denote the final cause , but the efficient only . with an accusative for the most part it is as much as propter , signifying the final cause of the thing spoken of , and rarely in the new testament is it otherwise used . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rev. . . at thy will or pleasure , the efficient and disposing not the final cause seems to be denoted . and chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the signs that were given him to do ; the formal cause is sigfied . but that joyned with a genitive case it any where signifies the final cause doth not appear . beza whom grotius cites , sayes on rom. . . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the glory of the father , may be taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto the glory . but the case is not the same , where things , as where persons are spoken of : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here relates unto a person , and yet is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with it asserted to denote the end of the things spoken of , which is insolent . besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that place , is indeed the glorious power of the father , the efficient of the resurrection of christ treated of . so that whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used six hundred times with a genitive case in the new testament , no one instance can be given , where it may be rendered propter , for , and therefore cannot be so here . . on supposition that some such instance might be produced , yet being contrary to the constant use of the word , some cogent reason from the text wherein it is used , or the thing treated of , must be urged , to give that sense admittance : and nothing of that nature is , or can be here pleaded . . as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are distinguished , the one expressing the efficient , the other the final cause , rom. . . so also are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this very epistle , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for whom are all things , and by whom are all things ; and is it likely that the apostle would put one of them for the other , contrary to the proper use which he intended immediately to assign severally unto them ? . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by whom here , is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by him , joh. . . which the same person interprets properly for the efficient cause . on these accounts the foundation of this gloss being removed , the superadded translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by condiderat , is altogether useless ; and what the jews grant that god did with respect to the messiah , we shall afterwards consider . . the socinians , generally lay no exception against the person making , whom they acknowledge to be christ the son , but unto the worlds said to be made . these are not say they the things of the old , but of the new creation ; not the fabrick of heaven and earth , but the conversion of the souls of men ; not the first institution and forming of all things , but the restauration of mankind , and translation into a new condition of life . this sclictingius at large insists on , in his comment in this place , bringing in the justification of his interpretation the summ of what is pleaded by any of them , in answer not only to this testimony , but also to that of joh. . . and that also of coloss. . , . . the old creation , he sayes , is never said to be performed by any intermediate cause , as the father is here said to make these worlds by the son. but . this is petitio principii ; that this expression doth denote any such intermediate cause , as should interpose between the father , and the creation of the world by an operation of its own , divers from that of the father . job . . god is said to adorn the heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by his spirit ; which they will not contend to denote an intermediate cause , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is but what the hebrews express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . in the creation of the world the father wrought in and by the son , the same creating act being the act of both persons , joh. . . their will , wisdom and power being essentially the same . . he adds , there is an allusion only in the words unto the first creation , as in john , chap. . , , . where the apostle sets out the beginning of the gospel in the terms whereby moses reports the creation of the world : and therefore mentions light in particular , because of an allusion to the light at first created by god , when of all other things wherein there is no such allusion he maketh no mention . answ. . the new creation granted by the men of this perswasion , being only a moral swasion of the minds of men by the outward doctrine of the gospel , i know not what allusion can be fancied in it , unto the creation of the world out of nothing . . it is granted that the apostle speaks here of the same creation that john treats of in the beginning of his gospel ; but that that is the creation of the whole world , and all things contained in it , hath been elsewhere proved ; and must be granted , or we may well despair of ever understanding one line in the scripture , or what we ordinarily speak one to another . . john doth not mention any particular of the old creation , affirming only in general , that by the word all things were made , whereof he afterwards affirms , that it was the light of men , not assigning unto him in particular , the creation of light as is pretended . . he tells us , the article preposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intimates that it is not the old creation that is intended , but some new especial thing distinct from it and preferred above it . answ. . as the same article doth used by the same apostle to the same purpose in another place , acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who made the heaven , the earth and sea , which were certainly those created of old . . the same article is used with the same word again in this epistle , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by faith we understand that the worlds were made , where this author acknowledgeth the old creation to be intended . . he adds , that the author of this epistle seems to allude to the greek translation of isa. . wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the father of eternity , or eternal father , is rendred the father of the world to come . answ. . there is no manner of relation between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the father of the world to come , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by whom he made the worlds , unless it be that one word is used in both places in very distinct senses ; which if it be sufficient to evince a cognation between various places , very strange and uncouth interpretations would quickly ensue . nor . doth that , which the apostle here treats of , any way respect that which the prophet in that place insists upon ; his name and nature being only declared by the prophet , and his works by the apostle . and . it is presumption to suppose the apostle to allude to a corrupt translation as that of the lxx . in that place is , there being no ground for it in the original ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the eternal father : and what the jews and lxx . intend by the world to come , we shall afterwards consider . . his last refuge is , in isa. . . where the work of god , as he observes , in the reduction of the people of the jews from the captivity of babylon , is called his planting the heavens , and laying the foundation of the earth : and the vulgar latin translation , as he farther observes , renders the word , ut corlum plantes , ut terram fundes , ascribing that to the prophet which he did but declare ; and in this sense he contends , that god the father is said to make the worlds by his son. answ. . the work mentioned is not that which god would do in the reduction of the people from babylon , but that which he had done in their delivery from aegypt , recorded to strengthen the faith of believers in what for the future he would yet do for them . . the expressions of planting the heavens , and laying the foundation of the earth , are in this place of the prophet plainly , allegorical , and are in the very same place declared so to be . first , in the circumstance of time when this work is said to be wrought , namely , at the coming of the israelites out of aegypt , when the heavens and the earth properly so called , could not be made , planted , founded , or created . secondly , by an adjoyned exposition of the allegory , i have put my words into thy mouth , and said unto zion , thou art my people : this was his planting of the heavens , and laying the foundation of the earth , even the erection of a church and political state amongst the israelites . . it is not to the prophet ; but to the church that the words are spoken , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are not ut plantes & ut fundes , but ad plantandum , to plant , and ad fundandum , to lay the foundation : and our author prejudicates his cause , by making use of a translation to uphold it , which himself knows to be corrupt . . there is not then , any similitude between that place of the prophet , wherein words are used allegorically , ( the allegory in them being instantly explained ; ) and this of the apostle whose discourse is didactical , and the words used in it , proper , and suited to the things intended by him to be expressed . and this is the substance of what is pleaded to wrest from believers this illustrious testimony given to the eternal deity of the son of god. we may yet further consider the reasons that offer themselves from the context for the removal of the interpretation suggested . . it sinks under its own weakness and absurdity . the apostle intending to set out the excellency of the son of god , affirms that by him the worlds were made ; that is , say they , christ preaching the gospel converted some to the faith of it , and many more were converted by the apostles preaching the same doctrine , whereupon blessed times of light and salvation ensued . who not overpowered with prejudice could once imagine any such sense in these words ? especially considering that it is as contrary to the design of the apostle , as it is to the importance of the words themselves . this is that which peter calls , mens wresting the scripture to their own perdition . . the apostle as we observed , writes didactically , plainly expressing the matter whereof he treats , in words usual and proper . to what end then should he use so strained an allegory in a point of doctrine , yea , a fundamental article of the religion he taught , and that to express what he had immediately in the words foregoing properly expressed ; for , by whom he made the worlds , is no more in these mens apprehensions , than , in him hath he spoken in these latter dayes . nor is this expression any where used , no not in the most allegorical prophecies of the old testament , to denote that which here they would wrest it unto . but making of the world , signifies , making of the world , in the whole scripture throughout , and nothing else . . the making of the worlds here intended , was a thing then past ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he made them , that is , he did so of old ; and the same word is used by the lxx . to express the old creation . but now that which the jews called the world to come , or the blessed state of the church under the messiah , the apostle speaks of , as of that which was not yet come ; the present worldly state of the judaical church yet continuing . . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are so rendred , taken absolutely as they are here used , do never in any one place in the scripture in the old or new testament signifie the new creation , or state of the church under the gospel ; but the whole world and all things therein contained , they do in this very epistle , chap. . . . wherever the apostle in this epistle speaks in the judaical idiom of the church-state under the messiah , he never calls it by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but still with the limitation of , to come , as chap. . . chap. . and where the word is used absolutely as in this place , and chap. . . it is the whole world that is intended . . the context utterly refuseth this gloss. the son in the preceeding words , is said to be made heir or lord of all ; that is , of all things absolutely and universally , as we have evinced , and is confessed . unto that assertion he subjoyns a reason of the equity of that transcendent grant made unto him ; namely , because by him all things were made , whereunto he adds his upholding , ruling , and disposing of them being so made by him ; he upholdeth all things by the word of his power . that between the all things whereof he is lord , and the all things that he upholds , there should be an interposition of words of the same importance with them , expressing the reason of them that go afore , and the foundation of that which follows , knitting both parts together , and yet indeed have a signification in them of things utterly heterogeneous to them , is most unreasonable to imagine . we have now obtained liberty by removing the entanglements cast in our way , to proceed to the opening of the genuine sense and importance of these words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; by whom ; not as an instrument or an inferiour intermediate created cause ; for then also must he be created by himself , seeing all things that were made , were made by him , joh. . . but as his own eternal word , wisdom and power ▪ prov. . , , . joh. . . the same individual creating act , being the work of father and son ; whose power and wisdom being one and the same individed , so also are the works which outwardly proceed from them . and as the joint - working of father and son doth not inferr any other subordination but that of subsistence and order ; so the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not of it self intimate the subjection of an instrumental cause , being used sometimes to express the work of the father himself , gal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , created ; so the apostle expresseth that word , acts . , . and the lxx . most commonly , as gen. . . though sometimes they use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as our apostle also doth , chap. . he made , created , produced out of nothing , by the things not seen , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so that word is constantly rendered by the greeks . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to hide , or to be hid , kept secret , close , undiscovered . whence a virgin is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one not yet come into the publick state of matrimony ; as by the greeks on the same account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one shut up , or a recluse ; as the targumists call an harlot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a goer abroad , from that description of her , prov. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , her feet dwell not in her own house ; one while she is in the street , another while abroad . as the mother of the family is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the dweller at home , psalm . . hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies the ages of the world in their succession and duration , which are things secret and hidden ; what is past is forgotten , what is to come is unknown ; and what is present passing away without much observation : see ecclesiastes . v. . the world then that is visible and a spectacle in its self , in respect of its continuance and duration is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a thing hidden ; so that the word denotes the fabrick of the world by a metonymie of the adjunct . when the hebrews would express the world in respect of the substance and matter of the universe , they do it commonly by a distribution of the whole into its most general and comprehensive parts , as the heavens , earth , and sea , subjoyning , all things contained in them . this the greeks and latins from its order , frame , and ornaments call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and mundus , which principally respects that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that beauty and ornament of the heavens which god made by his spirit , job . . . and as it is inhabited by the sons of men , they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prov. . . the world of the earth ; principally , the habitable parts of the earth . as quickly passing away they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and in respect of its successive duration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word here used . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the plural number ; the worlds , so called , chap. . . by a meer enallage of number , as some suppose ; or with respect to the many ages of the worlds duration . but moreover , the apostle accommodates his expression to the received opinion of the jews , and their way of expressing themselves about the world . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denotes the world as to the subsistence of it , and as to its duration ; in both these respects , the jews distributed the world into several parts , calling them so many worlds . r.d. kimchi on isa. . distributes these worlds into three , on the account of which he sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holy , was three times repeated by the seraphims . there are saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , three worlds ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the upper world which is the world of angels and spirits ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the world of the heavens and stars : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this world below . but in the first respect they generally assign these four ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lower world , the depress●d world , the earth and air in the several regions of it . ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the world of angels , or ministring spirits , whom they suppose to inhabit in high places , where they may supervize the affairs of the earth . ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the world of spheres ; and ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the highest world , called by paul the third heaven , cor. . . and by solomon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the heaven of heavens , kings . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , olam hanneshamoth , the world of spirits , or souls departed . in respect of duration they assign a fivefold world : . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , called by peter , the old world , or the world before the flood , the world that perished . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the present world , or the state of things under the judaical church : . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the world of the coming of the messiah , or the world to come , as the apostle calls it , chap. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the world of the resurrection of the dead . and . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prolonged world , or life eternal ; principally with respect to the first distribution , as also unto the duration of the whole world unto the last dispensation mentioned in the second , doth the apostle here call it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the worlds . thus the apostle having declared the honour of the son as mediator , in that he was made heir of all , adds thereunto his excellency in himself from his eternal power and godhead ; which he not only asserts , but gives evidence unto by an argument from the works of creation . and to avoid all streightning thoughts of this work , he expresseth it in terms comprehending the whole creation in that distribution whereunto it was usually cast by themselves : as john contents not himself by affirming that he made all things , but adds to that assertion , that without him nothing was made that was made , joh. . . and this was of old the common faith of the judaical church . that all things were made , and all things disposed by the word of god , they all confessed . evident footsteps of this faith abide still in their targums . for that by the word of god so often mentioned in them they did not understand the word of his power , but an hypostasis in the divine nature , is manifest from the personal properties which are every where assigned unto it ; as the word of god , did this , said that , thought , went , and the like ; as psal. . . they affirm that word , which gave the law on mount sinai , to dwell in the highest heavens . yea , and they say in bereschit rabba , of those words , gen. . . the spirit of god moved on the face of the waters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is the spirit of the king messiah ; by which they cannot deny but that all things were formed . and the apostle in this expression lets the hebrews know , that jesus the messiah was that word of god , by whom all things were made . and so the influence of these words into his present argument is manifest . for the son , in whom the father had now spoken to them , and declared the gospel , being his eternal word , by whom the world and all ages were created , there could be no question of his authority to alter their ceremonious worship , which he himself had appointed for a season . before we pass to the next verses , we may mark out those instructions , which the words passed through afford us in common , as to the abiding interest of all believers . the foundation of them is , that the lord jesus christ , who is the great prophet of his church under the new testament , the only revealer of the will of the father , as the son and wisdom of god , made the worlds , and all things contained in them . and therein , . we have an illustrious testimony given to the eternal godhead and power of the son of god ; for he who made all things is god , as the apostle else-where affirms . and , . unto the equity of his being made heir , lord and judge of all . no creature can decline the authority , or wave the tribunal of him that made them all . and , . a stable bottom of faith , hope , contentment and patience , is administred unto the saints in all dispensations . he who is their redeemer , that bought them , hath all that interest in all things wherein they are concerned , that the sovereign right of creation can afford unto him ; besides that grant which is made unto him for this very end , that they might be disposed of to his own glory , in their good and advantage , isa. . v. , . and , . from this order of things , that christ as the eternal son of god having made the worlds , hath them and all things in them put under his power as mediator and head of the church ; we may see what a subserviency to the interest of the saints of the most high , the whole creation is laid and disposed in . and , . the way of obtaining a sanctified interest in , and use of the things of the old creation ; namely , not to receive them meerly on the general account as made by the son of god , but on the more especial of their being granted unto him , as mediator of the church . and , . how men on both these foundations , are to be accountable for their use or abuse of the things of the first creation . but besides these particular instances , there is that which is more general , and which we may a little insist upon from the context and design of the apostle in this whole discourse , whose consideration will not again occur unto us ; and it is , that god in infinite wisdom ordered all things in the first creation , so as that the whole of that work might be subservient to the glory of his grace in the new creation of all by jesus christ. by the son he made the worlds in the beginning of time , that in the fulness of time he might be the just heir and lord of all . the jews have a saying , that the world was made for the messiah ; which is thus far true , that both it , and all things in it , were made , disposed of , and ordered in their creation , so as that god might be everlastingly glorified in the work which he was designed unto , and which by him he had to accomplish . i shall consider it only in the present instance ; namely , that by the son he made the worlds , that he might be the proper heir and lord of them : of which latter we shall treat more particularly on the ensuing words . this was declared of old , where he was spoken of as the wisdom of god , by whom he wrought in the creation and production of all things , prov. . , , , , , , , , . this son , or wisdom of god , declares at large , . his coexistence with his father from eternity , before all , or any of the visible or invisible creation were by his power brought forth , v. , , and so onward . and then sets forth the infinite , eternal and ineffable delight , that was between him and his father , both before , and also in the work of creation , v. . farther , he declares his presence and co-operation with him in the whole work of making the world , and the several parts of it , v. , , , . which in other , places is expressed as here by the apostle , that god by him made the worlds . after which he declares the end of all this dispensation , namely , that he might rejoyce in the habitable parts of the earth , and his delight be with the sons of men ; to whom therefore he calls to hearken unto him , that they may be blessed , v. . to the end of the chapter ; that is , that he might be meet to accomplish the work of their redemption , and bring them to blessedness , to the glory of the grace of god ; which work his heart was set upon , and which he greatly delighted in , psal. . , , . hence the apostle john , in the beginning of his gospel , brings both the creations together ; the first by the eternal word , absolutely ; the other by him as incarnate , that the suitableness and correspondency of all things in them , might be evident . the word was with god , saith he , in the beginning , and all things were made by him , and without him was not any thing made that was made , v. , , . but what was this unto the gospel that he undertook to declare ? yes , very much ; for it appears from hence , that when this word was made flesh , and came and dwelt among us , v. . that he came into the world that was made by him , though it knew him not , v. . he came but to his own , what ever were the entertainment that he receeived , v. . for this end then god made all things by him , that when he came to change and renew all things , he might have good right and title so to do , seeing he undertook to deal with , or about , no more but what he had originally made . the holy and blessed trinity could have so ordered the work of creation , as that it should not immediately , eminently , and signally have been the work of the son , of the eternal word . but there was a farther design upon the world to be accomplished by him , and therefore the work was signally to be his ; that is , as to immediate operation , though as to authority and order it peculiarly belonged to the father ; and to the spirit as to disposition and ornament , gen. . . job . . this , i say , was done , for the end mentioned by the apostle , ephes. . . all things at first were made by him ; that when they were lost , ruined , scattered , they might again in the appointed season be gathered together into one head in him ; of which place more at large else-where . and this mysterie of the wisdom of god , the apostle at large unfoldeth , col. . , , , , . speaking of the son by whom we have redemption , he informs us , that in himself and his own nature , he is the image of the invisible god ; that is , of god the father , who until then had alone been clearly revealed unto them ; and that in respect of other things he is the first-born of every creature , or as he terms himself , rev. . . the beginning of the creation of god ; that is , he who is before all creatures , and gave beginning to the creation of god. for so expresly the apostle explains himself in the next verses . by him all things were created that are in heaven and that are in earth , visible and invisible , whether they be thrones , or dominions , or principalities , or powers : all things were created by him : and he is before all things , and by him all things consist . but this is not the full design of the apostle . he declares not only that all things were made by him , but also that all things were made for him , v. . so made for him , that he might be the head of the body the church ; that is , that he might be the fountain , head , spring , and original of the new creation , as he had been of the old. so the apostle declares in the next words , who is the beginning , the first-born from the dead . as he was the beginning , and the first-b●rn of every creature in the old creation , so he is the beginning and first-born from the dead ; that is , the original and cause of the whole new creation . and hereunto he subjoyns the end and design of god in this whole mysterious work , which was , that the son might have the preheminence in all things ; as he had in and over the works of the old creation , seeing they were all made by him , and all consist in him ; so also he hath over the new on the same account , being the beginning and first-born of them . the apostle in these words gives us the whole of what we intend , namely , that the making of the worlds , and of all things in them , in the first creation by the son , was peculiarly subservient to the glory of the grace of god , in the reparation and renovation of all things by him as incarnate . it is not for us to enquire much into , or after the reason of this oeconomy and dispensation ; we cannot by searching find out god , we cannot find out the almighty unto perfection , job . . it may suffice us , that he disposeth of all things according to the counsel of his own will , ephes. . . this antecedently unto the consideration of the effects of it , we cannot , we may not search into , deut. . . what are the effects and consequences of his infinitely holy wise counsel , wherein his glory shines forth unto his creatures , those we may consider and contemplate on , and rejoyce in the light that they will afford us , into the treasures of these counsels themselves . now herein we see , first , that it was the eternal design of god , that the whole creation should be put in subjection unto the word incarnate , whereof the apostle also treats in the second chapter of this epistle . god hath highly exalted him , and given him a name which is above every name , that at the name of jesus every knee should bow , of things in heaven , and things in earth , and things under the earth ; and that every tongue should confess that jesus christ is lord , to the glory of god the father , phil. . , , . god hath put all things in subjection unto him , not only the things peculiarly redeemed by him , but all things what ever , as we shall shew in the next words of our epistle . see cor. , . heb. . . rom. . . hence john saw every creature which is in heaven and earth , and under the earth , and such as are in the sea , even all that are in them , ascribing blessing , and honour , and glory , and power unto the lamb for ever and ever , rev. . . that is , owning and avowing their duty , obedience and subjection unto him . this being designed of god in the eternal counsel of his will , before the world was , pet. . . tit. . . he prepared and made way for it in the creation of all things by him ; so that his title and right to be the ruler and lord of all angels and men , the whole creation , in and of heaven and earth , might be laid in this great and blessed foundation , that he made them all . again , god designed from eternity , that his great and everlasting glory should arise from the new creation , and the work thereof . herein hath he ordered all things to the praise of the glory of his grace , ephes. . . and this praise will he inhabit for ever . it is true , the works of the old creation did set forth the glory of god , psal. . . they manifested his eternal power and godhead , rom. . . but god had not resolved , ultimately to commit the manifestation of his glory unto those works , though very glorious ; and therefore did he suffer sin to enter into the world , which stained the beauty of it , and brought it wholly under the curse . but he never suffered spot nor stain to come upon the work of the new creation , ephes. . . nothing that might defeat , eclipse , or impair the glory that he intended to exalt himself in thereby . yet god hath so ultimately laid up his glory in the new creation , as that he will not lose any thing of that , which also is due unto him from the old : but yet he will not receive it immediately from thence neither ; but as it is put over into a subserviency unto the work of the new. now god ordered all things so , as that this might be effected without force , coaction , or wresting of the creation , or putting it besides its own order . and is there any thing more genuine , natural and proper , than that the world should come into subjection unto him , by whom it was made , although there be some alteration in its state and condition , as to outward dispensation , in his being made man ? and this i take to be the meaning of that discourse of the apostle about the bondage and liberty of the creature , which we have , rom. . , , , . the apostle tells us , that the creature it self had an expectation , and desire after the manifestation of the sons of god , or the bringing forth of the kingdom of christ in glory and power , v. . and gives this reason for it , because it is brought into a condition of vanity , corruption and bondage ; wherein it did , as it were , unwillingly abide , and groaned to be delivered from it ; that is , by the entrance of sin , the creation was brought into that condition , as wherein it could not answer the end for which it was made and erected ; namely , to declare the glory of god , that he might be worshipped and honoured as god ; but was , as it were , left , especially in the earth , and the inhabitants of it , to be a stage for men to act their enmity against god upon , and a means for the fulfilling and satisfaction of their filthy lusts . this state being unsuitable unto its primitive constitution , preternatural , occasional , and forced , it is said to dislike it , to groan under it , to hope for deliverance ; doing that in what it is , by its nature , which it would do voluntarily were it endowed with a rational understanding . but , saith the apostle , there is a better condition for this creation ; which whilst it was afar of , it put out its head after and unto . what is this better state ? why the glorious liberty of the sons of god ; that is , the new state and condition that all things are restored unto , in order unto the glory of god , by jesus christ. the creation hath , as it were , a natural propensity , yea , a longing to come into a subjection unto christ , as that which retrieves and frees it from the vanity , bondage and corruption that it was cast into , when put out of its first order by sin . and this ariseth from that plot and design which god first laid in the creation of all things ; that they being made by the son , should naturally and willingly , as it were , give up themselves unto obedience unto him , when he should take the rule of them upon the new account of his mediation . thirdly , god would hereby instruct us , both in the vse that we are to make of his creatures , and the improvement that we are to make of the work of the creation unto his glory . for the first , it is his will that we should not use any thing as meerly made and created by him , though originally for that purpose ; seeing as they are so left , they are under the curse , and so impure and unclean unto them that use them , tit. . . but he would have us to look upon them , and receive them as they are given over unto christ. for the apostle in his application of the eighth psalm unto the lord christ , chap. . , , . manifests , that even the beasts of the field , on which we live , are passed over in a peculiar manner unto his dominion . and he lays our interest in their use as to a clear , profitable , and sanctified way of it , in the new state of things brought in by christ. tim. . , . every creature of god is good , and nothing to be refused , if it be received with thanksgiving ; for it is sanctified by the word of god and prayer . the word of promise confirmed in christ , called on by the spirit , given by christ in prayer , gives a sanctified use of the creatures . this god instructs us in , namely to look for a profitable sanctified vse of the creatures in christ , in that himself ordered them in the very first creation , to fall at length naturally under his rule and dominion , making them all by him . and hereby also we are instructed how to learn the glory of god from them . the whole mystery of laying the works of the old creation in a subserviency unto the new , being hidden from many ages and generations , from the foundation of the world men did by the effects and works which they saw , conclude , that there was an eternal power and infinite wisdom , whereby they were produced . but whereas there is but a two-fold holy use of the works of the creation , the one suited unto the state of innocency , and the moral natural worship of god therein , which they had lost ; the other , to the state of grace , and the worship of god in that , which they had not attained , the world and the inhabitants thereof being otherwise involved in the curse and darkness wherewith it was attended , exercised themselves in fruitless speculations about them , ( foolish imaginations , as the apostle calls them ) and glorified not god in any due manner , rom. . . neither do , nor can men unto this day make any better improvement of their contemplation on the works of creation , who are unacquainted with the recapitulation of all things in christ , and the beauty of it ; in that all things at first were made by him . but when men shall by faith perceive and consider , that the production of all things owes it self , in its first original , unto the son of god , in that by him the world was made , and that unto this end and purpose , that he being afterwards incarnate for our redemption , they might all be put into subjection unto him , they cannot but be ravished with the admiration of the power , wisdom , goodness , and love of god , in this holy , wise , beautiful disposition of all his works and ways . and this is the very subject of the eighth psalm . the psalmist considers the excellency and glory of god in the creation of all things , instancing in the most glorious and eminent parts of it . but doth he do this absolutely , as they are such ? doth he rest there ? no , but proceeds to manifest the cause of his admiration , in that god did of old design , and would at length actually put , all these things into subjection unto the man christ jesus ; as the apostle expounds his meaning , chap. . which causeth him to renew his admiration and praise , v. . that is , to glorifie god , as god , and to be thankful ; which yet paul declared that they were not , who considered the works of god only absolutely , with reference to their first original from infinite power and wisdom . but against what we have been discoursing , it may be objected , that god in the creation of all things suited them perfectly and absolutely unto a state of innocency and holiness , without any respect unto the entrance of sin , and the curse that ensued , which gave occasion to that infinitely wise and holy work of the mediation of christ , and the restoration of all things by him ; so that they could not be laid in such a subserviency and order , one to the other , as is pretended : though the former might be afterwards traduced , and translated into the use of the other . but , . what is clearly testified unto in the scripture , as that truth is , which we have insisted on , is not to be called into question , because we cannot understand the order and method of things in the hidden counsels of god. such knowledge is too wonderful for us . neither do we benefit our selves much by inquiring into that which we cannot comprehend . it is enough for us , that we hold fast revealed things , that we may know and do the will of god ; but secret things belong to him ; and to him are they to be left . . the scripture testifieth , that known unto god are all his works from the foundation of the world , acts . . not only all those , which at first he wrought , but also all that ever he would so do . the idea and system of them was all in his holy mind from eternity . now though in their creation and production they are all singly suited and fitted , to the time and season wherein they are brought forth and made , yet as they lye all together in the mind , will , and purpose of god , they have a relation one to another , from the first to the last . there is an harmony and correspondency between them all ; they lye all in a blessed subserviency in themselves , and in their respect unto one another , unto the promotion of the glory of god. and therefore though in the creation of all things , that work was suited unto the state and condition wherein they were created , that is , of innocency and holiness ; yet this hinders not , but that god might and did so order them , that they might have a respect unto that future work of his in their restauration by christ , which was then no less known unto him , than that which was perfectly wrought . . the most reasonable and best intelligible way of declaring the order of gods decrees , is that which casts them under the two general heads , which all rational agents respect in their purposes and operations ; namely , of the last end , and the means conducing thereunto . now the utmost end of god in all his wayes towards the sons of men , being the manifestation of his own glory by the way of mercy and justice , what ever tendeth thereunto , is all jointly to be looked on , as one entire means tending unto that end and purpose . the works therefore of the old and new creation being of this sort and nature , one joint and general means for the compassing of the forementioned end , nothing can hinder but that they may have that respect to each other , which before we have declared . verse iii. the apostle in the pursuit of his argument , proceeds in the description of the person of christ ; partly as giving a farther account of what he had before affirmed concerning his divine power in making the worlds ; and partly to instruct the hebrews from their own typical institutions , that it was the messiah who was figured and represented formerly unto them , in those signs and pledges of gods glorious presence which they enjoyed . and so by the whole , he confirmeth the proposition he had in hand , concerning the excellency and eminency of him by whom the gospel was revealed , that their faith in him , and obedience unto him , might not be shaken or hindered . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is wanting in m.s.t. but the sense requires the words , and all other antient copies retain them : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is wanting in some copies : and one or two for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which hath nothing whereunto it should relate . some also read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; taken from chap. . v. . where the word is used . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qui est ; qui cum sit ; qui existens ; who is ; who when he is , or was ; who existing ; as phil. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who being in the form of god. who being , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , splendor , radius , jubar , effulgentia , refulgentia , relucentia . the splendour , ray , beam , effulgency , or shining forth of glory . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , germen , so boderius , the branch ; tremelius and d' dieu , splendor , the arabick concurring . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is lux , light ; particularly the morning light , acts . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he talked untill the break of day , or the beaming of the morning light ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gloss. vet. jubar solis ; the sun-beam ; and sometimes it denotes the day it self . it is also sometimes used for the light that is in burning iron : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is of the same signification : properly splendor lucis , the brightness , shining , beauty , glory , or lustre of light . hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to shine forth , to shine into , to irradiate , cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the light of the gospel should not irradiate , shine into them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is of the same importance ; and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the word is no where used in the new testament save in this place only ; nor doth it occurr in the old of the lxx . only we have it , wisd. . . wisdom is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a beam of eternal light ; to which place the margin of our translation refer● . and it is so used by nazianzen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a little beam of a great light . it answers exactly to the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , the morning light , prov. . . the path of the righteous , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut lux splendoris , hierom ; as the light of brightness ; that is , of the morning , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . and it is also applyed to the light of fire , or fire in iron , isa. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the light of fire ; and the fiery streaming of lightning , heb. . . the brightness , shining , ray , beam , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of glory ; some look on this expression as an hebraism ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the beam of glory ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a glorious beam ; but this will not answer the design of the apostle , as we shall see afterwards . our translators have supplyed , his , the brightness of his glory , by repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the end of the sentence ; perhaps as we shall find , not altogether necessarily ▪ in which cases alone , such supplements unto the text are allowed in translations . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , character , imago , forma , figura , expressa forma , figura expressa , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. the character , image , form , figure , express form , express figure ; so variously is the word rendered by translators with little difference . it is no where used in the new testament , but only in this place ; in other authors it hath many significations . sometimes they use it properly and naturally ; sometimes metaphorical●y and artificially ; as when it denotes several forms of speech , or orations . properly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to engrave with a tool , or style , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is firstly and properly , the note , or mark cut by a tool or instrument into wood , or any other subject capable of such impression ; or the stamp and sign that is left in the coyning of money . the mark or scarr also left by a wound , is by the lxx . termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lev. . . it is in general an express representation of another thing communicated unto it , by an impression of its likeness upon it ; opposed unto that which is umbratile and imaginary . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , substantiae , subsistentiae personae ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , substantiae ejus ; hypostasis , substance , subsistence , person . the word is four times used in the new testament . thrice in this epistle ; in this place , and chap. . . and chap. . . as also , cor. . . every where in a different sense ; so that the meer use of it in one place , will afford no light unto the meaning of it in another ; but it must be taken from the context and subject treated of . the composition of the word would denote substantia , but so as to differ from , and to add something unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , substance , or being ; which in the divine nature can be nothing but a special manner of subsistence . but the controversie that hath been about the precise signification of these words , we shall not here enter into the discussion of . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , agens , regens , moderans ; acting , disposing , ruling , governing ; also portans , bajulans , sustinens ; bearing , supporting , carrying , upholding ; which of these senses is peculiarly intended , we shall afterwards enquire into . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; by the word of his power ; by his powerful word ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the power of his word ; changing the order of the words , but not the meaning of them ; by the power of his word , or the word of his power ; that is , his powerful word . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; some would read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and refer it unto the father ; by the powerful word of him , that is of the father , by whose power , they say , the son disposeth of all things . but all copies with accents have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , constantly , none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor will the disposition of the words bear that reference . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; by himself , in his own person . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . purgationem faciens ; purgatione factâ . having purged , cleansed , expiated , ( or purified us from ) our sins : having made a purgation or purification of our sins . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is used both neutrally and actively ; answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both in kal and hiphil ; signifying to sit down , and to cause to sit down . chrysostom seems to have understood the word in the latter sense ; referring it to god the father causing the son to sit down . but it is hard to find any antecedent word whereby it should be regulated , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who , in the beginning of the verse ; that is , he himself : and as erasmus observes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the following words , will not grammatically admit of this construction ; for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be to be understood actively and transitively , it must have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the apostle clears the neutral sense of the word , chap. . . it is well then rendered by our translators ; he sate , or sate down . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the plural number ; so is the same thing expressed , acts . . and by mark , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chap. . . our apostle constantly keepeth the singular number , with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chap. . . chap. . . chap. . . the same thing in both expressions is intended ; only that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the plural number is more eminently destructive of the folly of the anthropomorphites ; for they cannot hence pretend that god hath a right hand , unless they will grant that he hath many ; which were not only to turn the glory of the invisible god into the likeness of a man , but of a monster . and austin well observes , that in the psalm , where that expression is first used , sit on my right hand ; it is added , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lord on thy right hand ; at the right hand of him , who sate on his right hand : which removes all carnal apprehensions from the meaning of the words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this word is seldom used in other authors ; twice in this epistle , here , and chap. . . once by jude , v. . and no where else in the new testament . by the lxx . not at all . the apostle evidently expresseth by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not as they are used appellatively , for glory , power , or majesty , but as they are names , and denote the essential glory of god ; the glorious god. so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is god himself ; not absolutely considered , but with reference unto the revelation of his glory and majesty in heaven ; god on his throne ; as our apostle declareth , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in the highest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the highest , god himself : see luke . . verse . who being the brightness of glory , and the express image of his person , and upholding ( or disposing of ) all things by the word of his power , having by himself purged our sins , sate down on the right hand of the majesty on high . the apostle proceeds in his description of the person in whom god spake in the revelation of the gospel ; ascending unto such a manifestation of him , as that they might understand his eminency above all formerly used in the like ministrations ; as also how he was pointed out and shaddowed by sundry types and figures under the old testament . of this description there are three parts : the first declaring what he is ; the second what he doth , or did ; and the third the consequent of them both , in what he enjoyeth . of the first part of this description of the messiah , there a●e two branches , or it is two wayes expressed ; for he affirms of him , first , that he is the brightn●ss , beam or splendor of the glory ; and secondly , the express image , or character of his fathers person . in the second also there are two things assigned unto him : the former relating unto his power ; as he is the brightness of glory ; he sustaineth , or ruleth and disposeth of all things by the word of his power : t●e latter unto his love and work of mediation ; by himself , or in his own person , he hath purged our sins . his present and perpetual enjoyment , as a consequent of what he was and did , or doth , is expressed in the last words ; he sate down at the right hand of the majesty on high . some of these expressions may well be granted to contain some of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things hard to be understood , which peter affirms to be in this e●istle of paul , epist. . . which unstable and unlearned men have in all ages wrested unto their own destruction . the things intended are unquestionably sublime and mysterious . the terms wherein they are expressed are rare , and no where else used in the scripture to the same purpose ; some of them not at all , which deprives us of one great help in the interpretation of them . the metaphors used in the words , or types alluded unto by them , are abstruse and dark ; so that the difficulty of discovering the true , precise , and genuine meaning of the holy ghost in them is such , as that this verse , at least some part of it , may well be reckoned among those places which the lord hath left in his word , to exercise our faith and diligence and dependance on his spirit , for a right understanding of them . it may be indeed , that from what was known and acknowledged in the judaical church , the whole intention of the apostle was more plain unto them , and more plainly and clearly delivered , than now it seemeth unto us to be , who are deprived of their advantages . however both to them and us , the things were and are deep and mysterious . and we shall desire to handle , ( as it becometh us ) both things and words with reverence and godly fear , looking up unto him for assistance , who alone can lead us into all truth . we begin with the double description given us of the lord christ at the entrance of the verse , as to what he is in himself ; and here a double difficulty presents it self unto us ; first , in general unto what nature in christ , or unto what of christ , this description doth belong : secondly , what is the particular meaning and importance of the words or expressions themselves . for the first , some assert , that these words intend only the divine nature of christ , wherein he is consubstantial with his father . herein as he is said to be , god of god , and light of light , ( an expression doubtless taken from hence ) receiving as the son his nature and subsistence from the father , so fully and absolutely as that he is every way the same with him in respect of his essence , and every way like him in respect of his person ; so he is said to be the brightness of his glory , and the character of his person on that account . this way went the antients generally ; and of modern expositors very many ; as calvin , brentius , marlorat , rollocus , gomarus , paraeus , estius , tena , a lapide , rihera , and sundry others . some think that the apostle speaks of him as incarnate ; as he is declared in the gospel , or as preached to be the image of the invisible god , cor. . . and these take three wayes in the explication of the words , and their application of them unto him . first , some affirm that their meaning is , that whereas god is in himself infinite and incomprehensible , so that we are not able to contemplate on his excellencies , but that we are overpowred in our minds with their glory and majesty , he hath in christ the son as incarnate , contemperated his infinite love , power , goodness , grace , greatness and holiness , unto our faith , love and contemplation , they all shining forth in him , and being eminently expressed in him ; so beza . secondly , some think that the apostle pursues the description that he was entered upon of the kingly office of jesus christ , as heir of all ; and that his being exalted in glory unto power , rule and dominion , expressing and representing therein the person of his father , is intended in these words ; so camero . thirdly , some refer these words to the prophetical office of christ ; and say that he was the brightness of gods glory , &c. by his revealing and declaring of the will of god unto us , which before was done darkly only , and in shadows . so the socinians generally ; though schlictingius refer the words unto all that similitude , which they fancy to have been between god , and the man christ jesus , whilest he was in the earth ; and therefore renders the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not by the present , but praeterimperfect tense ; who was , that is , whilest he was on the earth , though as he sayes , not exclusively unto what he is now in heaven . i shall not examine in particular the reasons that are alledged for these several interpretations ; but only propose and confirm that sense of the place , which on full and due consideration , appears , as agreeable unto the analogie of faith , so expresly to answer the design and intendment of the apostle ; wherein also , the unsoundness of the two last branches or wayes of applying the second interpretation , with the real coincidence of the first , and first branch of the latter exposition , will be discovered . to this end the following positions are to be observed . first , it is not the direct and immediate design of the apostle to treat absolutely of either nature of christ , his divine or humane ; but only of his person . hence though the things which he mentioneth and expresseth , may some of them belong unto , or be the properties of his divine nature , some of his humane , yet none of them are spoken of as such , but are all considered as belonging unto his person . and this solves that difficulty which chrysostom observes in the words , and strives to remove by a similitude ; namely , that the apostle doth not observe any order or method , in speaking of the divine and humane natures of christ distinctly one after another ; but first speaks of the one , then of the other , and then returns again to the former , and that frequently : but the truth is , he intends not to speak directly , and absolutely of either nature of christ ; but treating ex professo of his person , some things that he mentions concerning him , have a special foundation in , and respect unto his divine nature ; some in and unto his humane , as must every thing that is spoken of him . and therefore the method and order of the apostle is not to be enquired after in what relates in his expressions to this or that nature of christ , but in the progress that he makes in the description of his person and offices , which alone he had undertaken . secondly , that which the apostle principally intends in and about the person of christ , is to set forth his dignity , preeminence , and exaltation above all ; and that not only consequentially , to his discharge of the office of mediator , but also antecedently , in his worth , fitness , ability and suitedness to undertake and discharge it , which in a great measure depended on , and flowed from his divine nature . . these things being supposed , we observe thirdly , that as these expressions are none of them singly , much less in that conjunction wherein they are here placed , used concerning any other but christ only ; so they do plainly contain and express things that are more sublime and glorious , than can by the rule of scripture , or the analogy of faith , be ascribed unto any meer creature , however used or exalted . there is in the word evidently a comparison with god the father ; he is infinitely glorious , eternally subsisting in his own person ; and the son is the brightness of his glory , and the express image of his person . angels are called the sons of god , are mighty in power , and excellent in created glory ; but when they come to be compared with god , it is said they are not pure in his sight , and he chargeth them with folly ; job . . and they cover their faces at the brightness of his glory , isa. . . so that they cannot be said so to be . man also was created in the image of god , and is again by grace renewed thereunto , ephes. . , . but to say a man is the express image of the person of god the father , is to depress the glory of god by anthropomorphism . so that unto god asking that question , whom will ye compare unto me , and whom will you liken me unto ? we cannot answer of any one who is not god by nature , that he is the brightness of his glory , and the express image of his person . fourthly , though the design of the apostle in general be to shew how the father expressed and declared himself unto us in the son ; yet this could not be done without manifesting what the son is in himself , and in reference unto the father , which both the expressions do in the first place declare . they express him such an one , as in whom the infinite perfections and excellencies of god are revealed unto us . so that the first application of the words , namely to the divine nature of christ , and the first branch of the second , considering him as incarnate , are very well consistent ; as a lapide grants , after he had blamed beza for his interpretation . the first direction then given unto our faith in these words , is , by what the son is in respect of the father , namely , the brightness of his glory , and the express image of his person ; whence it follows , that in him being incarnate , the fathers glory and his person are e●●●essed and manifested unto us . fifthly , there is nothing in these words that is not applicable unto the divine nature of christ. some , as we have shewed , suppose that it is not that which is peculiarly intended in the words ; but yet they can give no reason from them , nor manifest any thing denoted by them , which may not be conveniently applied thereunto . i say , what ever can be proved to be signified by them , or contained in them , if we will keep our selves within the bounds of that holy reverence which becomes us in the contemplation of the majesty of god , may be applied unto the nature of god as existing in the person of the son. he is in his person distinct from the father , another , not the father , but yet the same in nature , and this in all glorious properties and excellencies . this oneness in nature , and distinction in person , may be well shadowed out by these expressions , he is the brightness of his glory , and the express image of his person . the boldness and curiosity of the schoolmen , and some others , in expressing the way and manner of the generation of the son , by similitudes of our understanding and its acts , declaring how he is the image of the father in their terms , are intollerable , and full of offence . nor are the rigid impositions of those words and terms , in this matter which they , or others , have found out to express it by , of any better nature . yet i confess , that supposing with some , that by the first expression here used , the brightness of glory , the apostle intends to set forth unto us the relation of the son to the father , by an allusion unto the sun and its beams , or the light of fire in iron , some relief may thence be given unto our weak understandings in the contemplation of this mysterie , if we observe that one known rule , whose use chrysostome urgeth in this place , namely , that in the use of such allusions , every thing of imperfection is to be removed in their application unto god. a few instances we may give unto this purpose , holding our selves unto an allusion to the sun and its beams . . as the sun in comparison of the beam is of it self , and the beam of the sun ; so is the father of himself , and the son of the father . . as the sun , without diminution or partition of its substance , without change or alteration in its nature , produceth the beam ; so is the son begotten of the father . . as the sun in order of nature is before the beam , but in time both are coexistent ; so is the father in order of nature before the son , though in existence both coeternal . . as the beam is distinct from the sun , so that the sun is not the beam , and the beam is not the sun ; so is it between the father and the son. . as the beam is never separated from the sun , nor can the sun be without the beam ; no more can the son be from the father , nor was the father ever without the son. . as the sun cannot be seen but by the beam , no more can the father but in and by the son. i acknowledge that these things are true , and that there is nothing in them disagreeable unto the analogy of faith . but yet as sundry other things may be affirmed of the sun and its beam , whereof no tollerable application can be made to the matter in hand ; so i am not perswaded that the apostle intended any such comparison or allusion , or aimed at our information or instruction by them . they were common people of the jews , and not philosophers , to whom the apostle wrote this epistle . and therefore either he expresseth the things that he intends , in terms answering unto what was in use among themselves to the same purpose , or else he asserts them plainly in words , as meet to express them properly by , as any that are in use amongst men . to say there is an allusion in the words , and that the son is not properly , but by a metaphor the brightness of glory , is to teach the apostle to express himself in the things of god. for my part , i understand as much of the nature , glory , and properties of the son , in , and by this expression , he is the brightness of glory , as i do by any of the most accurate expressions , which men have arbitrarily invented to signifie the same thing . that he is one distinct from god the father , related unto him , and partaker of his glory , is clearely asserted in these words , and more is not intended in them . sixthly , these things then being premised , we may discern the general importance of these expressions . the words themselves , as was before observed , being no where else used in the scripture , we may receive a contribution of light unto them from those in other places , which are of their nearest alliance . such are these and the like , we have seen his glory , the glory of the only son of god , joh. . . he is the image of the invisible god , col. . . the glory of god shines forth in him , cor. . . now in these and the like places , the glory of the divine nature is so intimated , as that we are directed to look unto the glory of the absolutely invisible and incomprehensible god , in him incarnate . and this in general is the mea●●●g and intendment of the apostle in these expressions ; the son in whom god speaks unto us in the revelation of the gospel , doth in his own person so every way answer the excellencies and perfections of god the father , that he is in him expresly represented unto our faith and contemplation . it remaineth then in the second place that we consider the expressions severally , with the reasons why the apostle thus expresseth the divine glory of jesus christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who being the brightness ; light , lustre , majesty of glory . the apostle , in my judgment , ( which is humbly submitted unto consideration ) alludes and attends unto some thing , that the people were instructed by typically under the old testament , in this great mystery of the manifestation of the glory of god unto them in and by the son , the second person in the trinity . the ark , which was the most signal representation of the presence of god amongst them , was called his glory . so the wife of phineas , upon the taking of the ark , affirmed , that the glory was departed , sam. . . the glory is departed from israel , for the ark of god is taken . and the psalmist mentioning the same thing , calls it his glory absolutely : psal. . . he gave his glory into the hand of his enemies ; that is the ark. now on the filling of the tabernacle with the signs of god's presence in cloud and fire , the jews affirm that there was a constant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or majestick shining glory resting on the ark ; which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the splendor of the glory of god , in that typical representation of his presence . and this was to instruct them in the way and manner whereby god would dwell amongst them . the apostle therefore calling them from the types , by which in much darkness they had been instructed in these mysteries , unto the things themselves represented obscurely by them , acquaints them with what that typical glory and splendour of it signified , namely the eternal glory of god , with the essential beaming and brightness of it in the son , in and by whom the glory of the father shineth forth unto us . so that the words seem to relate unto that way of instruction , which was of old granted unto them . besides , they were wont to express their faith in this mystery with words unto this purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , glory , is sometimes put for god himself , psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that glory may dwell in our land ; that is , the god of glory , or glorious god. this glory the targum calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the majesty of that glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . see hab. . . hence psal. . . they render those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , why hidest thou thy face ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , why takest thou away the majesty of thy glory ? as both the venetian and basil bibles read the place . for the regia have only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and in the vision of isaiah , chap. . . they say it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so kimchi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so rashi ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so the targum . and they affirm , that it was the same which came down and appeared on mount sinai , exod. . . where those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the lord descended on mount sinai , are rendred by onkelos . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the majesty of god was revealed ; which words , from psal. . are applied by our apostle unto the son , ephes. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then is nothing also but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the essential presence or majesty of the glorious god. this , saith he , is christ the son ; and thus of old they expressed their faith concerning him . the words , as was shewed before , denote the divine nature of christ , yet not absolutely , but as god the father in him doth manifest himself unto us . hence is he called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he dwelt . elias in tishbi gives us somewhat another account of the application of that name , in the root , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the rabbins of blessed memory called the holy ghost shechinah , because he dwelt upon the prophets . but that this is not so , may be observed throughout the targum , wherein the holy ghost is always expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and the shechinah is spoken of in such places as cannot be applied unto him . but as the fulness of the godhead is said to dwell in the lord christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , col. . . and he as the only begotten son of god , to dwell amongst us , joh. . . so is he said in the same sense to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the majesty , presence , splendor of the glory , or the glorious god. this then is that whereof the apostle minds the jews . god having promised to dwell amongst them by his glorious presence , from whence the very name of jerusalem was called , the lord is there , ezek. . . he who in and under that name was with them , as sent by jehovah , zech. . . was the son , in whom he had now spoken unto them in these latter days . and this must needs be of weight with them , being instructed , that he who had revealed the will of god unto them , was none other but he who had dwelt among them from the beginning , representing in all things the person of the father , being typically revealed unto them , as the brightness of his glory . the apostle addes , that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the express figure or image of his person ; that is , of the person of god the father . i shall not enter into any dispute about the meaning of the word hypostasis , or the difference between it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . many controversies about these words there were of old . and hierom was very cautious about acknowledging three hypostases in the deity , and that because he thought the word in this place to denote substantia , and of that mind are many still , it being so rendred by the vulgar translation . but the consideration of these vexed questions tending not to the opening of the design of the apostle and meaning of the holy ghost in this place , i shall not insist upon them . the . hypostasis of the father , is the father himself . hereof , or of him , is the son said to be the express image . as is the father , so is the son. and this agreement , likeness and conveniency , between the father and the son , is essential , not accidental ; as those things are between relations finite and corporeal . what the father is , doth , hath ; that the son is , doth , hath ; or else the father as the father could not be fully satisfied in him , nor represented by him . . by character two things seem to be intended . . that the son in himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the likeness of god , phil. . . . that unto us he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the image of god , representing him unto us , col. . . for these three words are used of the lord christ in respect unto god the father ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and their use seems thus to difference them . . that is said of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being existing , subsisting in the form of god ; that is , being so , essentially so ; for there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or form in the deity , but what is essential unto it . this he was absolutely , antecedently unto his incarnation . the whole nature of god being in him , and consequently he being in the form of god. . in the manifestation of god unto us , he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , col. . . the image of the invisible god ; because in him , so partaker of the nature of the father , do the power , goodness , holiness , grace , and all other glorious properties of god shine forth , being in him represented unto us , cor. . . and both these seem to be comprised in this word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; both that the whole nature of god is in him , as also that by him god is declared and expressed unto us . neither were the jews of old ignorant of this notion of the son of god. so philo expresseth their sense , de confusione linguarum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if any one be not yet worthy to be called the son of god , yet endeavour thou to be conformed unto his first begotten word , the most antient angel , the archangel with many names ; for he is called the beginning , the name of god , the man according to the image of god , the seer of israel . and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for if we are not meet to be called the sons of god , let us be so of his eternal image , the most sacred word ; for that most antient word is the image of god. thus he ; expressing some of their conceptions concerning this eternal character of the person of the father . we have seen what it is , that is intended in this expression ; and shall only adde thereunto a consideration of that , from whence the expression is taken . the ordinary ingraving of rings , or seals , or stones , is generally thought to be alluded unto . it may be also , that the apostle had respect unto some representation of the glory of god by ingraving amongst the institutions of moses . now there was scarcely any thing of old that more gloriously represented god , than that of the ingraving of his name on a plate of gold to be worn on the front of the mitre of the high priest ; at the sight whereof , the great conqueror of the east fell down before him . mention of it we have , exod. . . thou shalt make a plate of pure gold , and grave upon it , like the ingraving of a signet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , holiness of jehovah , or to jehovah . here was that name of god which denotes his essence and being characterized , and ingraven to represent his holiness and glory to the people . and aaron was to wear this ingraven name of god on his fore-head , that he might bear the iniquity of the holy things and gifts of the children of israel ; which could really be done only by him who was jehovah himself . and thus also when god promiseth to bring forth the son , as the corner stone of the church , he promiseth to ingrave upon him the seven eyes of the lord , zech. . . or the perfection of his wisdom and power to be expressed unto the church in him . there having been then this representation of the presence of god , by the character or ingraving of his glorious name upon the plate of gold , which the high priest was to wear that he might bear iniquities ; the apostle lets the hebrews know , that in christ the son is the real accomplishment of what was typified thereby , the father having actually communicated unto him his nature denoted by that name , whereby he was able really to bear our iniquities , and most gloriously represent the person of his father unto us . and this , with submission to better judgments , do i conceive to be the design of the apostle , in this his description of the person of jesus christ. it pleased the holy ghost herein , to use these terms and expressions , to mind the hebrews how they were of old instructed , though obscurely , in the things now actually exhibited unto them ; and that nothing was now preached or declared , but what in their typical institutions they had before given their assent unto . we have been somewhat long in our explication of this description of the person of the son of god ; yet , as we suppose , not any longer than the nature of the things treated of , and the manner of their expression , necessarily required us to be . we shall therefore here stay a while , before we proceed to the ensuing words of this verse , and take some observation from what hath been spoken for our direction and refreshment in our passage . observe . . all the glorious perfections of the nature of god , do belong unto , and dwell in the person of the son. were it not so , he could not gloriously represent unto us the person of the father ; nor by the contemplation of him , could we be led to an acquaintance with the person of the father . this the apostle here teacheth us , as in the explication of the words we have manifested . now because the confirmation of this allusion depends on the proofs and testimonies given of and unto the divine nature of christ , which i have else-where largely insisted on , and vindicated from exceptions , i shall not here reassume that task ; especially considering that the same truth will again occur unto us . observ. . the whole manifestation of the nature of god unto us , and all communications of grace , are immediately by and through the person of the son. he represents him unto us , and through him , is every thing that is communicated unto us from the fulness of the deity conveyed . there are sundry signal instances wherein god reveals himself , and communicates from his own infinite fulness unto his creatures ; and in all of them he doth it immediately by the son. . in the creation of all things . . in their providential rule and disposal . . in the revelation of his will , and institution of ordinances . . in the communication of his spirit and grace . in none of which is the person of the father any otherwise immediately represented unto us , than in and by the person of the son. . in the creation of all things , god both gave them their being , and imparted unto them of his goodness , and manifested his nature unto those that were capable of an holy apprehension of it . now all this god did immediately by the son ; not as a subordinate instrument , but as the principal efficient , being his own power and wisdom . this we have manifested in our explication of the last words of the verse fore-going . in express testimony hereunto , see joh. . . col. . . cor. . . the son , as the power and wisdom of the father , made all things ; so that in that work , the glory of the father shines forth in him , and no otherwise : by him was there a communication of being , goodness and existence unto the creation . . in the providential rule and disposal of all things created , god farther manifests hims●lf if unto his creatures , and farther communicates of his goodness unto them . that this also is done in and by the son , we shall farther evidence in the explication of the next words of this verse . . the matter is yet more plain , as to the revelation of his will , and the institution of ordinances from first to last . it is granted , that after the entrance of sin , god doth not graciously reveal , nor communicate himself unto any of his creatures but by his son. this might fully be manifested by a consideration of the first promise , the foundation of future revelations and institutions , with an induction of all ensuing instances . but whereas all revelations and institutions springing from the first promise , are compleated and finished in the gospel , it may suffice to shew , that what we assert is true , with peculiar reference thereunto . the testimonies given unto it are innumerable . this is the substance and end of the gospel , to reveal the father by and in the son unto us , to declare that through him alone we can be made partakers of his grace and goodness ; and that no other way we can have either acquaintance or communion with him , see joh. . . the whole end of the gospel is to give us the knowledge of the glory of god in the face of jesus christ , cor. . . that is , the glory of the invisible god , whom none hath seen at any time , tim. . . joh. . . that is , to be communicated unto us . but how is this to be done , absolutely and immediately as it is the glory of the father ? no , but as it shines forth in the face of jesus christ ; or as it is in his person manifested and represented unto us : for he is , as the same apostle in the same place , v. . the image of god. and herein also , as to the communication of grace and the spirit , the scripture is express , and believers are daily instructed in it . see col. . . joh. . . especially joh. . , . now the grounds of this order of the things lies , . in the essential inbeing of the father and the son. this our saviour expresseth , joh. . . the father is in me , and i in him ; the same essential properties and nature being in each of the persons , by vertue thereof their persons also are said to be in each other . the person of the son is in the person of the father ; not as such , not in or by its own personality , but by union of its nature and essential properties , which are not alike , as the persons are , but the same in the one and the other . and this inbeing of the father in the son , and of the son in him , our saviour affirms to be manifested by the works that he wrought , being wrought by the power of the father , yet as in him , and not as in the father immediately . see to the same purpose chap. . , . and chap. . . . the father being thus in the son , and the son in the father , whereby all the glorious properties of the one do shine forth in the other , the order and oeconomy of the blessed trinity in subsistence and operation , requires that the manifestation and communication of the father unto us , be through and by the son. for as the father is the original and fountain of the whole trinity as to subsistence , so as to operation he works not but by the son , who having the divine nature communicated unto him by eternal generation , is to communicate the effects of the divine power , wisdom and goodness by temporary operation . and thus he becomes the brightness of his father's glory , and the express image of his person ; namely by the receiving his glorious nature from him , the whole and all of it , and expressing him in his works of nature and grace unto his creatures . . because in the dispensation and councel of grace , god hath determined , that all communication of himself unto us , shall be by the son , as incarnate . this the whole gospel is given to testifie . so that this truth hath its foundation in the very subsistence of the persons of the deity , is confirmed by the order and operation , and voluntary disposition in the covenant of grace . and this discovers unto us , first , the necessity of coming unto god by christ. god in himself is said to be in thick darkness , as also to dwell in light , whereunto no creature can approach ; which expressions though seeming contrary , yet teach us the same thing , namely the infinite distance of the divine nature from our apprehensions and conceptions ; no man having seen god at any time . but this god , invisible , eternal , incomprehensibly glorious , hath implanted sundry characters of his excellencies , and left footsteps of his bless●d properties on the things that he hath made , that by the consideration and contemplation of them , we might come to some such acquaintance with him , as might encourage us to fear and serve him , and to make him our utmost end. but these expressions of god in all other things , besides his son christ jesus , are all of them partial , revealing only something of him , not all that is necessary to be known , that we may live unto him here , and enjoy him hereafter ; and obscure , not leading us unto any perfect stable knowledge of him . and hence it is , that those who have attempted to come unto god by the light of that manifestation which he hath made of himself , any other way than in and by christ jesus , have all failed and come short of his glory . but now the lord christ being the brightness of his glory , in whom his glory shines out of the immense darkness that his nature is enwrapped in unto us , and beams out of that inaccessible light which he inhabits ; and the express image of his person , representing all the perfections of his person , fully and clearly unto us , in him alone , can we attain a saving acquaintance with him . on this account he tells philip , joh. . . he that hath seen me , he hath seen the father ; the reason of which assertion , taken from the mutual inbeing of father and son , and his expression of his mind and glory , he asserts in the next verses . he then is the only way and means of coming unto the knowledge and enjoyment of god ; because in and by him alone , is he fully and perfectly expressed unto us . and therefore , this , secondly , is our great guide and direction in all our endeavours after an acceptable access unto him . would we come to that acquintance with the nature , properties , and excellencies of the father , which poor , weak , finite creatures are capable of attaining in this world , which is sufficient that we may love him , fear him , serve him and come unto the enjoyment of him ; would we know his love and grace , would we admire his wisdom and holiness ; let us labour to come to an intimate and near acquaintance with his son jesus christ , in whom all these things dwell in their fulness , and by whom they are exhibited , revealed , unfolded unto us . seek the father in the son ; out of whom , not one property of the divine nature can be savingly apprehended , or rightly understood ; and in whom they are all exposed to our faith and spiritual contemplation . this is our wisdom , to abide in christ , to abide with him , to learn him , and in him we shall learn , see and know the father also . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . unto the description of the person , the apostle returns unto an assertion of the power of christ the son of god , and therein makes his transition from the kingly and prophetical , unto his sacerdotal office , on all which he intends afterwards to inlarge his discourse . he sh●wed before , that by him the worlds were created ; whereunto as a farther evidence of his glorious power , and of his continuance to act suitably unto that beginning of his exercise of it , he addes , that he also abides to uphold , or rule and dispose of all things , so made by him . for the explication of these words , two things are to be enquired after ; first , how , or in what sense christ is said to uphold or rule all things . secondly , how he doth it by the word of his power . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken by expositors in a double sense , and accordingly variously rendred in translations . some render it by upholding , supporting , bearing , carrying . and these suppose it to express that infinite divine power , which is exerted in the conservation of the creation , keeping it from sinking into its original of confusion and nothing . hereof our saviour saith , my father worketh hitherto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or yet ; and i work : that is , in the providential sustentation of all things made at the beginning . and this , saith chrysostom on this place , is a greater work than that of the creation . by the former , all things were brought forth from nothing ; by the latter are they preserved from that return unto nothing , which their own nature , not capable of existence without dependance on their first cause , and their perpetual conflict by contrariety of qualities , would precipitate them into . . some take the word to express his ruling , governing , and disposing of all things by him made , and ( which is supposed ) sustained ; and so it may deno●e the putting forth of that power over all things which is given unto the son as mediator ; or else that providential rule over all , which he hath with his father ; which seems rather to be intended , because of the way expressed whereby he exerciseth this rule , namely , by the word of his power . the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so obvious in this latter sense , as it is in the former . as in the proverb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but i see no reason why we should suppose an inconsistency in these senses , and not rather conclude that they are both of them implyed . for as absolutely it is the same divine power and providence which is exercised in the upholding , and the ruling or disposing of all things ; so all rule and government is a matter of weight and burden ; and he who rules or governs others , is said to bear or carry them . so moses expresseth his rule of the people in the wilderness , numb . . , . thou hast put , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the weight or burden of this people upon me , and thou hast said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bear or carry them in thy bosome . and hence from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bear or carry , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prince or ruler , that is , one that carries and bears the burden of the people , that upholds and rules them . to bear then , or uphold , and to rule and dispose , may be both well intended in this word ; as they are both expressed in that prophesie of christ , isa. . . the rule or government shall be on his shoulder ; that together with his power and rule he may sustain and bear the weight of his people . only whereas this is done amongst men with much labour and travel , he doth it by an inexpress●ble facility , by the word of his power . and this is safe , to take the expression in its most comprehensive sense . but whereas the phrase of speech it self is no where else used in the new testament , nor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied unto any such purpose else where , ( though once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for actus or agitatus pet. . ) we may enquire what word it was among the hebrews that the apostle intended to express , whereby they had formerly been instructed in the same matter . . it may be he intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a participle from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to sustain , to bear , to endure ; as mal. . . it signifies also to feed , nourish and cherish ; king. . . ruth . . zech. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sustinens , nutriens omnia , sustaining and cherishing all things . but this word hath no respect unto rule or disposal . and in this sense , as the work of creation is eminently ascribed unto the father , who is said to make all things by the son , so that of the preservation and cherishing of all things is here peculiarly assigned unto the son. and this is not unsuitable unto the analogy of faith . for it was the power of god that was eminently exalted , and is conspicuously seen in the work of creation , as the apostle declares , rom. . . although that power was accompanied also with infinite wisdom ; and it is the wisdom of god that is most eminently manifested in the preservation of all things , though that wisdom be also exercised in power infinite . at least in the contemplation of the works of the creation , we are lead by the wonder of the infinite power whereby they were wrought , to the consideration of the wisdom that accompanied it ; and that which in the works of providence first presents it self unto our minds , is the infinite wisdom whereby all things are disposed ; which leads us also to the admiration of the power expressed in them . now it is usual with the scripture to assign the things wherein power is most eminent , unto the father ; as those wherein wisdom is most conspicuously exalted , unto the son , who is the eternal wisdom of the father . and this sense is not unsuitable unto the text : . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another word that may be intended , and this denotes a bearing like a prince in government ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and in this sense the word ought to be referred unto christ as mediator , entrusted with power and rule by the father . but neither the words nor context will well bear this sense . for , . it is mentioned before , where it is said that he is appointed heir of all ; and it is not likely that the apostle in this summary description of the person and offices of the messiah , would twice mention the same thing under different expressions . . the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , refers us to the beginning of this verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — who being the brightness of glory , and bearing all things . so that these things must necessarily be spoken of him in the same respect ; and the former , as we have shewed , relateth unto his person in respect of his divine nature , so therefore doth the latter , and his acting therein . . there is yet another word , which i suppose the apostle had a principle aim to express , and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to ride , to be carried , to be carried over ; and it is frequently , though metaphorically used concerning god himself ; as deut. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 riding on the heavens ; on the clouds , isa. . . on the wings of the wind , psal. . and psal. . . whereby his majesty , authority and government is shadowed out unto us . and hence also the word signifies to administer , dispose , govern or praeside in and over things . thus in ezekiel's vision of the glorious providence of god in ruling the whole creation , it is represented by a chariot ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) cherubims . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cherubims with their wheels made that chariot , over which sate the god of israel , in his disposing and ruling of all things . and the words themselves have that affinity in signification , which is frequently seen among the hebrew roots , differing only in the transposition of one letter . and the description of him who sat above the cherubims of providence , ezek. . . is the same with that of john , revel . . now god in that vision is placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as governing , ruling , influencing all second causes , as to the orderly production of their effects , by the communication of life , motion and guidance unto them . and though this divine administration of all things be dreadful to consider , the rings of the wheels being high and dreadful , chap. . . and the living creature ran as the appearance of a flash of lightning , v. . as also full of entanglements , there being to appearance cross wheels , or wheels within wheels , v. . which are all said to be rolling , chap. . . yet it is carried on in an unspeakable order , without the least confusion , chap. . v. . and with a marvellous facility , by a meer intimation of the mind and will of him who guides the whole ; and that because there was a living powerful spirit , passing through all , both living creatures and wheels , that moved them speedily , regularly and effectually , as he pleased ; that is , the energetical power of divine providence , animating , guiding and disposing the whole , as seemed good unto him . now all this is excellently expressed by the apostle in these words . for as that power which is in him that sits over the chariot , influencing and giving existence , life , motion and guidance unto all things , is clearly expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upholding and disposing of all things , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so is the exercise and issuing of it forth by the spirit of life in all things to guide them certainly and regularly , by those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the word of his power ; both denoting the unspeakable facility of omnipotent power in its operations . and kimchi on the of isaiah affirms , that the vision which the prophet had was of the glory of god , that glory which ezekiel saw in the likeness of a man ; which we find applied unto the lord christ. joh. . . i shall only adde , that in ezekiel's vision , the voice of the quadriga of the living creatures in its motion , was as the voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omnipotentis , praepotentis , sibi sufficientis , of the almighty , the powerful , the all , or self-sufficient , which is also fully expressed in this of the apostle , bearing , upholding , disposing of all things . our next enquiry is after the manner whereby the son thus upholdeth and disposeth of all things . he doth it by the word of his power . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new testament is used in the same latitude and extent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the old. sometimes it denotes any matter or thing , be it good or evil ; as matth. . , , . . . mark . . luke . . . . . . a word of blessing by providence , matth. . . any word spoken , matth. . . . . luke . . of promise , luke . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blasphemous words , acts . . the word of god , the word of prophesie , luke . . rom. . . ephes. . . . . pet. . . an authoritative command , luke . . in this epistle it is used variously ; in this only it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it never denotes the eternal or essential word of god. that which in this place is denoted by it , with its adjunct of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the divine power , executing the counsels of the will and wisdom of god ; or the efficacy of god's providence , whereby he worketh and effecteth all things according to the counsel of his will. see gen. . . psal. . , . psal. . . isa. . . and this is indifferently expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hence the same thing which paul expresseth by the one of them , heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; by faith we know that the heavens were made by the word of god ; peter doth by the other , pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now this efficacy of divine providence , is called the word of god ; to intimate , that as rulers accomplish their will by a word of command , in and about things subject to their pleasure , matth. . . so doth god accomplish his whole mind and will in all things by his power . and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of his power , is here added by way of difference and distinction , to shew what word it is that the apostle intends . it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the essential word of god , who is the person spoken of ; nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word spoken by him in the revelation of himself , his mind and will ; but a word that is effectual and operative , namely , the putting forth of his divine power , with easiness and authority accomplishing his will and purpose in and by all things . this in the vision of ezekiel is the communication of a spirit of life to the cherubs and wheels , to act and move them as seems good to him by whom they are guided . for as it is very probable , that the apostle in these words , setting forth the divine power of the son in ruling and governing the whole creation , did intend to mind the hebrews , that the lord christ the son is he who was represented in the form of a man unto ezekiel , ruling and disposing of all things , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the almighty , whose voice was heard amongst the wheels ; so it is most certain that the same thing is intended in both places . and this expression of upholding or disposing of all things by the word of his power , doth fully declare the glorious providence emblematically expressed in that vision . the son being over all things made by himself , as on a throne over the cherubims and wheels , influenceth the whole creation with his power , communicating unto it respectively subsistence , life and motion , acting , ruling and disposing of all according to the counsel of his own will. this then is that which the apostle assigns unto the son , thereby to set out the dignity of his person , that the hebrews might well consider all things before they deserted his doctrine . he is one that is partaker essentially of the nature of god , being the brightness of glory , and the express image of his father's person , who exerciseth and manifesteth his divine power , both in the creation of all things , as also in the supportment , rule and disposal of all , after they are made by him . and hence will follow , as his power and authority to change the mosaical institutions , so his truth and faithfulness in the revelation of the will of god by him made , which it was their duty to embrace and adhere unto . the several passages of this verse are all of them conjoyned by the apostle , and used unto the same general end and purpose ; but themselves are of such distinct senses and importance , considered absolutely and apart , that we shall in our passage take out the observations which they singly afford unto us . and from these last words we may learn. . our lord jesus christ as the son of god , hath the weight of the whole creation upon his hand , and disposeth of it by his power and wisdom . . such is the nature and condition of the vniverse , that it could not subsist a moment , nor could any thing in it act regularly unto its appointed end , without the continual supportment , guidance , influence and disposal of the son of god. we may briefly consider the sum of both these joyntly , to manifest the power and care of christ over us , as also the weak dependent condition of the whole creation in and by it self . the things of this creation can no more support act and dispose themselves , then they could at first make themselves out of nothing . the greatest cannot conserve it self by its power , or greatness , or order ; nor the least by its distance from opposition . were there not a mighty hand under them all and every one , they would all sink into confusion and nothing ; did not an effectual power influence them , they would become a slothful heap . it is true , god hath in the creation of all things implanted in every particle of the creation , a special natural inclination and disposition , according unto which it is ready to act , move , or work regularly ; but he hath not placed this nature and power absolutely in them , and independently of his own power and operation . the sun is endued with a nature to produce all the glorious effects of light and heat , that we behold or conceive ; the fire to burn , the wind to blow , and all creatures also in the like manner ; but yet neither could sun , or fire , or wind preserve themselves in their being , or retain the principles of their operations , did not the son of god , by a constant continual emanation of his eternal power uphold and preserve them ; nor could they produce any one effect by all their actings , did not he work in them , and by them . and so is it with the sons of men , with all agents what ever , whether natural and unnecessary , or free , and proceeding in their operations by election and choice . hence paul tells us , that in god we live , and move , and have our being , acts . . he had before asserted , that he had of one bloud made all nations , v. . that is , all men of one , whom he first created ; to which he addes , that we may may know that he hath not so left us , to stand by our selves on that first foundation , or that we have any power or ability being made , to do or act any thing without him , that in him , that is in his power , care , providence , and by vertue of his effectual influence , our lives are supported and continued , that we are acted , moved , and enabled thereby to do all we do , be it never so small , wherein there is any effect of life or motion so daniel tells belshazzar , that his breath and all his ways were in the hand of god , dan. . . his breath in the supportment and continuance of his being ; and his ways in his effectual guidance and disposal of them . peter speaks to the same purpose in general , concerning the fabrick of the heavens , sea , and earth , pet. . . now what is thus spoken of god in general , is by paul particularly applied unto the son. col. . , . all things were created by him , and for him , and he is before all things , and by him all things consist . he did not only make all things , as we have declared , and that for himself and his own glory , but also he continues in the head of them ; so that by him , and by his power , they consist , are preserved in their present state and condition , kept from dissolution , in their singular existence , and in a consistency among themselves . and the reason hereof is taken , first , from the limited , finite , dependent condition of the creation , and the absolute necessity that it should be so . it is utterly impossible and repugnant to the very nature and being of god , that he should make , create , or produce any thing without himself , that should have either a self-subsistence , or a self-sufficiency , or be independent on himself . all these are natural and essential properties of the divine nature ; where they are , there is god , so that no creature can be made partaker of them : where we name a creature , we name that which hath a derived and dependant being . and that which cannot subsist in and by it self , cannot act so neither . secondly , the energetical efficacy of god's providence joyned with his infinite wisdom in caring for the works of his own hands , the product of his power , requires that it should be so . he worketh yet . he did not create the world , to leave it to an uncertain event ; to stand by , and to see what would become of it , to see whether it would return to its primitive nothing , of which cask it always smells strongly ; or how it would be tossed up and down by the adverse and contrary qualities which were implanted in the severals of it : but the same power and wisdom that produced it , doth still accompany it , powerfully piercing through every parcel and particle of it . to fancy a providence in god , without a continual energetical operation , or a wisdom without a constant care inspection and over-sight of the works of his hands , is not to have apprehensions of the living god , but to erect an idol in our own imaginations . thirdly , this work is peculiarly assigned unto the son , not only as he is the eternal power and wisdom of god , but also because by his interposition , as undertaking the work of mediation , he reprieved the world from an immediate dissolution upon the first entrance of sin and disorder ; that it might continue , as it were , the great stage for the mighty works of god's grace , wisdom , and love to be wrought in . hence the care of the continuance of the creation and the disposal of it , is delegated unto him , as he that hath undertaken to bring forth and consummate the glory of god in it , notwithstanding the great breach made upon it by the sin of angels and men . this is the substance of the apostles discourse , col. . , , , , , . having asserted him to be the image of god , in the sense before opened and declared , and to have made all things , he affirms , that all things have also their present consistency in him , and by his power ; and must have so , until the work of reconciliation of all things unto god being accomplished , the glory of god may be fully retrieved and established for ever . . we may see from hence the vanity of expecting any thing from the creatures , but only what the lord christ is pleased to communicate unto us by them . they that cannot sustain , move or act themselves , by any power , vertue , or strength of their own , are very unlikely by and of themselves to afford any real assistance , relief , or help unto others . they all abide and exist severally , and consist together , in their order , and operation , by the word of the power of christ ; and what he will communicate by them , that they will yield and afford , and nothing else . in themselves they are broken cisterns that will hold no water ; what he drops into them may be derived unto us , and no more . they who rest upon them , or rest in them , without the consideration of their constant dependance on christ , will find at length all their hopes disappointed , and all their enjoyments vanish into nothing . . learn hence also the full , absolute , plenary self-sufficiency and soveraignty of the son our saviour . we shewed before the vniversality of his kingdom and moral rule over the whole creation ; but this is not all . a king hath a moral rule over his subjects in his kingdom ; but he doth not really and physically give them their being and existence ; he doth not uphold and act them at his pleasure ; but every one of them stand therein upon the same , or an equal bottom with himself . he can indeed by the permission of god , take away the lives of any of them , and so put an end to all their actings and operations in this world ; but he cannot give them life , or continue their lives at his pleasure one moment , or make them so much as to move a finger . but with the lord christ it is otherwise ; he not only rules over all the whole creation , disposing of it according to the rule and law of his own counsel and pleasure ; but also they all have their beings , natures , inclinations , and lives from him ; by his power are they continued unto them , and all their actions are influenced thereby . and this as it argues an all-sufficiency in himself , so an absolute soveraignty over all other things . and this should teach us our constant dependance on him , and our universal subjection unto him . . and this abundantly discovers the vanity and folly of them , who make use of the creation in an opposition unto the lord christ , and his peculiar interest in this world. his own power is the very ground that they stand upon in their opposition unto him ; and all things which they use against him , consist in him . they hold their lives absolutely at the pleasure of him whom they oppose ; and they act against him , without whose continual supportment and influence , they could neither live nor act one moment , which is the greatest madness , and most contemptible folly imaginable . proceed we now with our apostle in his description of the person and offices of the messiah . this beginning of the epistle , as hath been declared , contains a summary proposition of those things , which the apostle intends severally to insist upon throughout the whole . and these all relate to the person and offices of the messiah , the principal subject of this epistle . having therefore first declared him to be the great prophet of the new testament ; and secondly , the lord , ruler and governour of all things , as also manifested the equity of the grant of that universal soveraignty unto him , from the excellency of his person on the account of his divine nature , and the operations thereof in the works of creation and providence , he proceeds to finish and close his general proposition of the argument of the epistle , by a brief intimation of his priestly-office , with what he did therein , and what ensued thereon , in the remaining words of this verse . and this order and method of the apostle , is required by the nature of the things themselves whereof he treats . for the work of purging sins , which as a priest he assigns unto him , cannot well be declared , without a previous manifestation of his divine nature . for it is opu● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a work of him who is god and man. for as god takes it to be his property to blot out our sins , so he could not have done it by himself , had he not been man also : and this is asserted in the next words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . having by himself purged our sins . the vulgar latin renders these words ; purgationem peccatorum faciens ; not without sundry mistakes . for first , those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by himself , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our , are omitted ; and yet the emphasis and proper sense of the whole depends upon them . secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having made , is rendered in the present tense , making , which seems to direct the sense of the words to another thing and action of christ , than ●hat is here intended . and therefore the expositors of the roman church , as thomas , lyranus , cajetan , estlus , ribera , a lapide , all desert their own text , and expound the words according to the original : the antients also as chrysostom , theophilact , and oecumenius , lay the chief weight of their whole exposition of this place , on the words omitted in that translation . the doctrine of purging our sins by christ , is deep and large , extending its self unto many weighty heads of the gospel : but we shall follow our apostle , and in this place pass it over briefly and in general , because the consideration of it will directly occur unto us in our progress . two things the apostle here expresseth concerning the messiah ; and one , which is the foundation of both the other he implyeth or supposeth . first , he expresseth what he did ; he purged our sins : secondly , how he did it , he did it by himself . that which he supposeth as the foundation of both these is , that he was the great high priest of the church ; they with whom he dealt knowing full well that this matter of purging sins , belonged only unto the priest. here then the apostle tacitely enters upon a comparison of christ with aaron , the high priest ; as he had done before with all the prophetical revealers of the will of god ; and as he named none of them in particular , no more doth he here name aaron ; but afterwards when he comes more largely to insist on the same matter again , he expresly makes mention of his name , as also of that of moses . and in both the things here ascribed unto him as the great high priest of his church doth he prefer him above aaron . first , in that he purged our sins ; that is , really and effectually before god , and in the conscience of the sinner , and that for ever . whereas the purgation of sins about which aaron was employed , was in its self but typical , external , and representative of that which was true and real , both of which the apostle proves at large afterwards . secondly , in that he did it by himself , or the offering of himself ; whereas what ever aaron did of this kind , he did it by the offering of the blood of bulls and goats , as shall be declared . and hence appears also the vanity of the gloss of a learned man on these words ; postquam , saith he , morte sua causam dedisset ejus fidei per quam à peccatis purgamur , quod nec moses fecerat , nec prophetae . for as we shall see that christs purging of our sins , doth not consist in giving a ground and cause for faith , whereby we purge our selves , so the apostle is not comparing the lord christ in these words with moses and the prophets , who had nothing to do in the work of purging sin , but with aaron who by office was designed thereunto . let us then see what it is that is here ascribed unto the lord christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth most frequently denote real actual purification , either of outward defilements , by healing and cleansing , as mark . . chap. . . luke . . or spiritual defilements of sin , by sanctifying grace , as acts . . cor. . . ephes. . . but it is also frequently used in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to purge by expiation or attonement , as heb. . , . and in the like variety is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also used . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make a purgation or purification of our sins , cannot here be taken in the first sense for real and inherent sanctifying . first , because it is spoken of as a thing already past and perfected ; having purged our sins ; when purification by sanctification , is begun only in some , not all at any time , perfected in none at all in this world . secondly , because he did it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by himself alone , without the use or application of any other medium unto them that are purged . when real inherent sanctification is with washing of water by the word , ephes. . . or by regeneration and renewing of the holy ghost , titus : . and the gloss above mentioned , that christ should purge us from our sins in his death , by occasioning that faith whereby we are cleansed , is excluded , as was in part shewed before by the context . that is assigned unto the death of christ , as done really and effectually thereby ; which was done tipically of old in the legal sacrifices by the priests ; as is evident from the antith●sis couched in that expression by himself . but this was not the way whereby sins were of old purged by sacrifices , namely , by the begetting a perswasion in the minds of men that should be useful for that purpose ; and therefore no such things is here intended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then , is such a purging as is made by expiation , lustration and attonement . that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , propitiatio ; attonement , propitiation . so is that word rendered by the lxx . exod. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the day of attonement , or expiation . they do indeed mostly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to propitiate , to appease , to attone ; but they do it also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to purge , as exod. . . and chap. . so also in other authors , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , expiatio , expiamentum , piaculum ; expiation , attonement , diversion of guilt . so lucian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we cast him down headlong for an expiation of the army : or as one that by his death should expiate , bear , take away the guilt of the army . and such lustrations were common among the heathen , when persons devoted themselves to destruction , or were devoted by others , to purge , lustrate , bear the guilt of any , that they might go free ; such were codius , menaeceus , and the decii , whose stories are known . this purging then of our sins , which the apostle declareth to have been effected before the ascension of christ , and his sitting down at the right hand of god , consisteth not in the actual sanctification and purification of believers , by the spirit in the application of the blood of christ unto them , but in the attonement made by him in the sacrifice of himself , that our sins should not be imputed unto us . and therefore is he said to purge our sins , and not to purge us from our sins . and where ever sins , not sinners , are made the object of any mediatory acts of christ , that act immediately respecteth god and not the sinner , and intends the removal of sin , so as that it should not be imputed . so chap. . . of this epistle ; he is a merciful high priest ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reconcile the sins of the people ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make attonement or reconciliation with god for the sins of the people . and again ; he underwent death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the redemption of transgressions under the first covenant , that is , to pay a price for them , that transgressors might be set free from the sentence of the law. so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; is as much , as having made attonement for our sins . and this the apostle further declareth by manifesting the way whereby he did it ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by himself , that is , by the sacrifice and offering of himself ; as chap. . . ephes. . . the high priest of old made attonement , and typically purged the sins of the people , by sacrificing of beasts according unto the appointment of the law , levit. . this high priest by the sacrifice of himself , isa. . . heb. . . of the nature of propitiatory or expiatory sacrifices , we must treat at large afterwards . we keep our selves now , unto the apostles general proposition , expressing briefly the sacerdotal office of christ , and the excellency of it , in that he really purged our sins , and that by the sacrifice of himself . and this was in and by his death on the cross , with his antecedent preparatory sufferings . some distinguish between his death , and the oblation of himself . this they say he performed in heaven , when as the high priest of his church , he entered into the holiest not made with hands , whereunto his death was but a preparation . for the slaying of the beast , they say , was not the sacrifice , but the offering of its blood upon the altar , and the carrying of it into the holy place . but this utterly overthrows the whole sacrifice of christ , which indeed is the thing by them aimed at . it is true , the slaying of the beast was not the whole sacrifice , but only an essential part of it , as was also the offering of its blood ; and the sprinkling of it in the holy place , in the anniversary sacrifice of attonement , but not in any other . and the reason why the whole sacrifice could not consist in any one action , arose meerly from the imperfection of the things and persons employed in that work . the priest was one thing , the beast to be sacrificed another , the altar another , the fire on the altar another , the incense added another , each of them limited and designed unto its peculiar end , so that the attonement could not be made by any one of them , nor the sacrifice consist in them . but now in this sacrifice of christ all these meet in one , because of his perfection ; he himself was both priest , sacrifice , altar and incense , as we shall see in our progress ; and he perfected his whole sacrifice at once , in and by his death and blood-shedding , as the apostle evidently declares , chap. . . . thus by himself did christ purge our sins , making an attonement for them by the sacrifice of himself in his death , that they should never be imputed unto them that believe . and this part of this verse will afford us also this distinct observation . so great was the work of freeing us from sin , that it could no otherwise be effected but by the self-sacrifice of the son of god. our apostle makes it his design in several places to evince that none of those things from whence mankind usually did , or might with any hopes or probabilities expect relief in this case , would yield them any at all . the best that the gentiles could attain , all that they had to trust unto , was but the improvement of natural light and reason , with an attendance unto those seeds and principles of good and evil , which are yet left in the depraved nature of man. under the conduct , and in obedience unto these , they sought for rest , glory , and immortality : how miserably they were disappointed in their aims and expectations , and what a wofull issue all their endeavours had , the apostle declares and proves at large , rom. . . unto the end . the jews , who enjoyed the benefit of divine revelation , having lost for the most part the true spiritual import of them , sought for the same ends by the law , and their own diligent observation of it . they rested in the law ; rom. . . namely , that by it , they should obtain deliverance from sin , and acceptance with god ; and followed after it , chap. . . that is , to attain righteousness and salvation by it . and this seemed to be a sufficient bottom and foundation for them to build upon : for having lost the spiritual understanding , the use and end of the law , as renewed unto them in the covenant of horeb , they went back unto th● primitive use and end of it , upon its first giving in innocency ; and foolishly thought , as many more yet do , that it would do the same things for sinners , that it would have done for men , if they had not sinned in adam ; that is , have given them acceptance with god here , and eternal life hereafter ; wherefore the apostle in many places takes great pains to undeceive them , to rectifie their mistake , and to prove that god had no such design in giving them the law , as that , which they would impose upon him . and first , he asserts and proves in general , that the law would deceive their expectation ; and that by the deeds of the law no flesh should be justified , rom. . . and that it would not give them life , gal. . . or righteousness . and that they might not complain , that then god himself had deceived them in giving a law that would not serve the turn for which it was given ; he declares , secondly , that they had mistaken the end for which the law was renewed unto them ; which was not that it might give them life or righteousness , but that it might discover sin , exact obedience , and by both drive and compell them to look out after some other thing , that might both save them from their sin , and afford them a righteousness unto salvation . and furthermore , he thirdly , acquaints them whence it was , that the law was become unsufficient for these ends ; and that was , because it was become weak through the flesh , rom. . . the law was able to continue our acceptance with god , in that condition wherein at first we were created ; but after that man by sin became flesh , to have a principle of enmity against god in him , bringing forth the fruits of sin continually , the law stood aside , as weakened and insufficient to help and save such an one . and these things the apostle expresly and carefully insists upon in his epistles to the romans and galatians . but thirdly , though the law , and an earnest endeavour after the observation of it in general , would not serve to save us from our sins , yet there were especial institutions of the law , that were appointed for that end and purpose ; as namely , the sacrifices in particular ; which were designed to make attonement for the delivery of sinners , and to procure their reconciliation with god. these the jews principally rested on , and trusted unto ; and indeed to expect righteousness and justification by the mosaical sacrifices , as they did , was far more rational , than to expect it by the works of the moral law as some now do ; for all good works what ever , are required in the law , and so far are works of the law : for in the sacrifices , there was a supposition of sin , and an appearance of a compensation to be made , that the sinner might go free ; but in the moral law , there is nothing but absolute universal and exact righteousness required or admitted , without the least provision of relief for them who come short therein . but yet our apostle declar●s , and proves that neither were these available for the end aimed at , as we shall see at large on the ninth and tenth chapters of this epistle . now within the compass of these three , natural light or reason , with ingrafted principles of good and evil , the moral law , and the sacrifices thereof , do lye and consist , all the hopes and endeavours of sinners after deliverance and acceptance with god. nothing is there that they can do , or put any confidence in , but may be referred unto one of these heads . and if all this fail them , as assuredly they will , ( which we might prove by reasons and demonstrations in numerable , though at present we content our selves with the testimonies above reported ) it is certain , that there is nothing under heaven can yield them in this case the least relief . again , this is the only way for that end which is suited unto the wisdom of god. the wisdom of god is an infinite abysse , which as it lyes in his own eternal breast , we cannot at all look into . we can only adore it , as it breaks forth and discovers it self in the works that outwardly are of him , or the effects of it . thus , david in the consideration of the works of god , falls into an admiration of the wisdom whereby they were made , psal. . . and psal. . . the wisdom of god opens and manifests its self in its effects ; and thence according unto our measure , do we learn what doth become it , and is suitable unto it . but when the holy ghost cometh to speak of this work of our redemption by christ , he doth not only call us to consider singly the wisdom of god , but his various and manifold wisdom , ephes. . . and affirms that all the treasures of wisdom are hid in it , col. . . plainly intimating that it is a work so suited unto , so answering the infinite wisdom of god in all things throughout , that it could no otherwise have been disposed and effected . and this as well upon the account of the wisdom of god its self absolutely considered , as also as it is that property whereby god designs and effects the glorifying of all other excellencies of his nature ; whence it is called various , or manifold ; so that we may well conclude that no other way of deliverance of sinners was suited unto the wisdom of god. secondly , this was alone answered the holiness and righteousness of god. he is an holy god , who will not suffer the guilty to go free , of purer eyes than to behold iniquity , and his judgement is that they who commit sin are worthy of death . sin is contrary to his nature ; and his justice requireth that it go not unpunished . besides he is the great and supream governour of all ; and whereas sin breaketh and dissolveth the dependance of the creature upon him , should he not avenge that defection , his whole rule and government would be disannulled . but now if this vengeance and punishment should fall on the sinners themselves , they must perish under it eternally ; not one of them could escape , or ever be freed or purged from their sins . a commutation then there must be ; that the punishment due to sin , which the holiness and righteousness of god exacteth may be inflicted , and mercy and grace shewed unto the sinner . that none was able , fit , or worthy to undergo this penalty , so as to make a compensation for all the sins of all the elect , that none was able to bear it , and break through it , so as that the end of the undertaking might be happy blessed and glorious on all hands , but only the son of god , we shall farther manifest in our progress ; and it hath been elsewhere declared . and this , first should teach us to live in an holy admiration of this mighty and wonderful product of the wisdom , righteousness , grace and goodness of god , which had found out , and appointed this way of delivering sinners , and have gloriously accomplished it in the self-sacrifice of the son of god. the holy ghost every where proposeth this unto us , as a mysterie , a great and hidden mysterie , which none of the great , or wise , or disputers of the world , ever did or could come to the least acquaintance withall . and three things he asserts concerning it . first , that it is revealed in the gospel , and is thence alone to be learned and attained , whence we are invited again and again , to search and enquire diligently into it ; unto this very end , that we may become wise in the knowledge and acknowledgement of this deep and hidden mysterie . secondly , that we cannot in our own strength , and by our own most diligent endeavours , come to an holy acquaintance with it , notwithstanding that revelation that is made of it , in the letter of the word ; unless moreover we receive from god , the spirit of wisdom knowledge and revelation , opening our eyes , makeing our minds spiritual , and enabling us to discover these depths of the holy ghost in a spiritual manner . thirdly , that we cannot by these helps attain in this life unto a perfection in the knowledge of this deep and unfathomable mysterie ; but must still labour to grow in grace , and in the knowledge of it . our thriving in all grace and obedience depending thereon . all these things the scripture abounds in the repetition of . and besides , it every where sets forth the blessedness and happiness of them , who by grace obtain a spiritual insight into this mysterie ; and themselves also find by experience the satisfying excellency of it , with the apostle , phil. . . all which considerations are powerful motives unto this duty of enquiring into , and admiring this wonderful mysterie , wherein we have the angels themselves for our associates and companions . . consider we may also the unspeakable love of christ in this work of his delivering us from sin . this the scripture also abundantly goeth before us in ; setting forth , extolling , commending this love of christ , and calling us to an holy consideration of it . particularly it shews it accompanied with all things that may make love expressive and to be admired . for , first , it proposeth the necessity and exigency of the condition wherein the lord christ gave us this relief ; that was when we were sinners , when we were lost , when we were children of wrath , under the curse , when no eye did pitty us , when no hand could relieve us . and if john mourned greatly , when he thought that there was none found worthy in heaven or earth to open his book of visions , and to unloose the seals thereof ; how justly might the whole creation mourn and lament , if there had been none found to yield relief , when all were obnoxious to this fatal ruine . and this is an exceeding commendation of the love of christ , that he set his hand to that work which none could touch ; and put his shoulders under that burden which none else could bear , when all lay in a desperate condition . secondly , the greatness of this delivery ; it is from wrath , and curse , and vengeance eternal : not from a trouble or danger of a few dayes continuance , not from a momentary suffering , but from everlasting wrath , under the curse of god and power of satan in the execution of it ; which necessarily attend sin and sinners ; and thirdly , the way whereby he did it ; not by his word whereby he made the world ; not by his power whereby he sustains and rules the things that he hath made ; not by paying a price of corruptible things ; not by revealing a way unto us only , whereby we our selves might escape that condition wherein we were , as some foolishly imagine ; but by the sacrifice of himself , making his soul an offering for sin ; and offering up himself unto god through the eternal spirit ; by laying down his life for us ; and greater love can no man manifest than by so doing . and fourthly , the infinite condescension that he used to put himself into that condition , wherein by himself he might purge our sins . for to this purpose when he was in the form of god , he emptied himself of his glory , made himself of no account , was made flesh , took on him the form of a servant , that he might be obedient unto death , the death of the cross. and fifthly , the end of his undertaking for us ; which was the bringing of us unto god , into his love and favour here , and the eternal enjoyment of him hereafter . all these things , i say , doth the scripture insist frequently and largely upon , to set forth the excellency of the love of christ , to render it admirable and amiable unto us ; and these things should we lay up in our hearts and continually ponder them , that we may give due acceptance and entertainment to this wonderful love of the son of god. the apostle having thus asserted in general the sacerdotal office of christ , and the sacrifice that he offered , with the end of it , because that could not be done without the greatest dejection , humiliation and abasement of the son , that we may not conceive , that he was left in , or doth yet abide under the same condition , adds the blessed event and consequent of his great work and undertaking . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he sate down on the right hand of the majesty on high. these words we have already opened , as to their sense and importance . the design and meaning of the holy ghost in them is nextly to be considered . the things to be enquired after to this end , are ; first , the scope of the apostle in these words : secondly , the manner of his expressing his intendment ; and the particulars therein intended . thirdly , what he related unto in the mosaical oeconomy , whereby he strengthened the argument which he had in hand . two things the apostle in general designs in these words : first , that the lord christ undertaking to purge our sins , did by the one offering of himself perfectly effect it , so discharging the whole work of his priesthood , as to the making attonement for sinners . this the blessed issue of his undertaking doth demonstrate ; immediately upon his work , he entered into the glorious condition here expressed ; a signal pledge and evidence that his work was perfected , and that god was fully satisfied , and well pleased with what he had done . secondly , the blessed and glorious condition of the lord jesus after his humiliation is expressed in these words . his spirit did of old signifie both his sufferings and the glory that should follow , pet. . . as himself interpreted the scriptures unto his disciples , luke . . and this upon the close of his work , he requested as due unto him upon compact and promise , john . . these are the things in general designed by the apostle in these words . secondly , the manner of his expression of the glory and blessed condition of the son of god after his purging our sins , and what is particularly intimated therein , is to be considered . some mistakes , or groundless curiosities must first be removed , and then the real importance of the words declared . some contend , that the left hand of old was most honourable ; so that the placing of christ at the right hand of god , as it denotes his honour and glory , so also an inferiority unto the father . to this purpose they produce some sayings out of some antient writers among the heathen , giving the preference of place or dignity unto the left hand . as these sayings are made use of by the romanists , to answer an objection of very little moment against peters supremacy , taken from some antient episcopal seals , wherein the figure of paul was placed on the right hand of that of peter . but this conjecture may be easily disproved by testimonies innumerable out of approved authors among the gentiles : and in scripture the right hand doth constantly denote dignity and preheminence . the instance of jacobs blessing josephs children testifies also the constant usage of those antient times from the intimation of nature it self , gen. . , , . and the disposal of the sheep and goats at the last day , to the right hand and left , gives the priviledge to the former . so basil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the right hand place denoteth a quality of dignity . and chrysostom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if he would have signified any lessening or diminution , he would not have said sit on my right hand , but on my left. so that it is honour and glory which is signified by this expression , and that only . some , granting the right hand to denote the most honourable place , enquire whither this be spoken in reference unto god the father himself , or unto others that do or may be supposed to sit on his left hand . for the first sense contends maldonate on matth. . . for saith he , though it be impossible that the son in absolute or essential glory should be preferred before or above the father , yet as to his immediate rule over the church , he may more shew forth his power and glory in the rule and government of all things . others contend that it is spoken with respect unto sitting at the left hand , above which , this is preferred . but this whole enquiry , is both curious and groundless , for first , though sitting at the right hand be a token of great glory and dignity , yet as the apostle speaks in this very case , it is manifest that he is excepted who put all things under him , cor. . . he who thus exalted him over all at his right hand is excepted : and secondly , here is no comparison at all , or regard to sitting on the left hand , nor is there so where ever that expression is used , but only the glory of christ the mediator is absolutely declared . and this may be cleared by other instances . solomon placed his mother when she came unto him on his right hand ; a token of exceeding honour ; but he himself sate down on the throne of the kingdom , kings . . the church is said to be at the right hand of christ , psalm . . which as it prefers her above all others , so it takes not off , her subjection unto christ. nero in suetonius when tirid●tes king of armenia came to rome , placed him for his honour on his right hand , himself sitting on the throne of rule . and where three sit together , the middle seat is the place of chiefest honour . hence cato in africk when juba would have placed himself in the midst between him and scipio , removed himself to the left hand of scipio , that juba might not have the place of preheminence above roman magistrates . it is not unlikely but that there may be an allusion in this expression unto the sanhedrin the highest court of judicature among the jews . he who presided in it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the father of judgement , or father of the house of judgement ; and sate at the right hand of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or prince of the sanhedrin , next unto him , unto whom belonged the execution of the sentence of the court. of this ab din mention is made in the targum , cantic . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the father of the house of judgement , who judgeth thy judgements : agreeable to that ; the father judgeth no man but hath committed all judgement unto the son. the whole expression then is plainly metaphorical , and taken from what is , or was in use amongst men , and thence translated to signifie the state and condition of christ in heaven . and this is that which the apostle in general intimates in these words , that as the greatest honour that can be done unto any one among the sons of men , is for the chief ruler to set him next himself on his right hand , so is the son as mediator , made partaker of the greatest glory that god hath to bestow in heaven . it is not then the essential eternal glory of the son of god , that he hath equal with the father , which in these words is expressed , and whereof the apostle had spoken before ; but that glory and honour which is bestowed on him by the father , after and upon the sacrifice of himself for the expiation of sin . so then , the right hand of god is not here taken absolutely , as in other places , for the power and strength of god , but with the adjunct of sitting at it , it shadows out a place and eminency of glory , as he is considered on his throne of majesty : and therefore it is here termed the right hand of majesty , and not of omnipotency or power . in particular , two things are intended in this expression . first , the security of christ from all his adversaries , and all sufferings for the future . the jews knew what he suffered from god and man. hereof he lets them know what was the reason , it was for the purging of our sins . and moreover declares , that now he is everlastingly secured from all opposition , for where he is , thither his adversaries cannot come ; as joh. . . he is above their reach , beyond their power , secure in the throne and presence of god. thus the fruit of the church , being secured from the rage and persecution of sathan , is said to be caught up unto god , and to his throne , rev. . . hence though men do , and will continue their malice and wrath against the lord christ to the end of the world , as though they would crucifie him afresh ; yet he dies no more , being secure out of their reach at the right hand of god. secondly , his majesty and glory inexpressible . all that can be given of god in heaven . god on his throne , is god in the full manifestation of his own majesty and glory ; on his right hand sits the mediator ; yea so , as that he also is in the midst of the thrones , revel . . . how little can our weak understandings apprehend of this majesty ? see phil. . . matth. . . rom. . . col. . . ephes. . . these are the things which the apostle sets forth in this expression . and they are plainly intimated in the context of the psalm from whence the words are taken , psal. . . so that it is not his rule and authority , but his safety , majesty and glory which accompany them , that are here intended . thirdly , we are to enquire what it was that the apostle had respect unto in this ascription of glory and majesty unto christ in the old church state of the jews , and so what it is that he preferreth him above . it is thought by many , that the apostle in these words exalteth christ above david , the chiefest king among the jews . of him it is said , that god would make him his first-born , higher than the kings of the earth , psal. . . his throne was high on the earth , and his glory above that of all the kings about him , but for the lord christ , he is incomparably exalted above him also , in that he is sate down at the right hand of the maj●sty on high. but , as was said , these words denote not the rule , power , or authority of christ , typed by the kingdom of david ; but his glory and majesty , represented by the magnificent throne of solomon . besides , he is not treating of the kingly power of christ , but of his sacerdotal office , and the glory that ensued upon the discharge thereof . that therefore which in these words the apostle seems to have had respect unto , was the high priests entrance into the holy place , after his offering of the solemn anniversary sacrifice of expiation . then alone was he admitted into that holy place , or heaven below ; where was the solemn representation of the presence of god , his throne and his glory . and what did he there ? he stood with all humility and lowly reverence ministring before the lord , whose presence was there represented . he did not go and sit down between the cherubims , but worshipping at the foot-stool of the lord , he departed . it is not , saith the apostle , so with christ ; but as his sacrifice was infinitely more excellent , and effectual than theirs , so upon the offering of it , he entered into the holy place , or heaven it self above , and into the real glorious presence of god , not to minister in humility , but to a participation of the throne of majesty and glory . he is a king and priest upon his throne , zech. . . thus the apostle shuts up his general proposition of the whole matter , which he intends farther to dilate and treat upon . in this description of the person and offices of the messiah , he coucheth the springs of all his ensuing arguments , and from thence enforceth the exhortation which we have observed him constantly to pursue . and we also may hence observe , . that there is nothing more vain , foolish and fruitless , than the opposition which sathan and his agents yet make unto the lord christ and his kingdom . can they ascend into heaven ? can they pluck the lord christ from the throne of god ? a little time will manifest this madness , and that unto eternity . . that the service of the lord christ is both safe and honourable . he is , as a good , so a glorious master ; one that sits at the right hand of god. . great is the spiritual and eternal security of them that truly believe in christ. of all which severally afterwards . verse iv. the design of the apostle , as we have now often shewed , is to evince the necessity of abiding in the doctrine of the gospel , from the excellency of the person by whom it pleased god to reveal it unto us . this he hath done already in general , in that description which he hath given us of his person , power , works , offices and glory ; whereby he hath made it evident , that no creature , whom god was pleased at any time to make use of in the revelation of his will , or the institution of his worship , was any way to be compared with him . having proceeded thus far in general , he descends now to the consideration of particular instances , in all those whom god imploied in the ministration of the law , and constitution of mosaical worship , and takes occasion from them all to set forth the dignity and incomparable excellencies of the lord christ , whom in all things he exalts . first then , he treateth concerning angels , as those who were the most glorious creatures imployed in the giving of the law. the hebrews owned , yea pleaded this in their own defence , that besides the mediation of moses , god used the ministery of angels in the giving of the law , and in other occasional instructions of their forefathers . some of them contend that the last of the prophets was personally an angel , as the signification of his name imports . holy stephen upbraiding them with their abuse and contempt of their greatest priviledges , tells them that they received the law by the disposition , ordering , or ministery of angels , acts . v. . and the targum interprets the chariots of god with the thousands of angels , psal. . , . of the angels , by whose ministery god taught israel the law. this then might leave a special prejudice in their minds , that the law being so delivered by angels , must needs have therein the advantage above the gospel , and be therefore excellent and immutable . to remove this prejudice also , and further to declare the excellency and preheminence in all things of him who revealed the gospel , the apostle takes occasion from what he had newly taught them concerning the exaltation of jesus christ at the right hand of god , to prove unto them out of the scriptures of the old testament , that he is exceedingly advanced , and glorious above the angels themselves , whose concurrence in the ministration of the law they boasted in ; and to this purpose produceth four signal testimonies one after another . this is the design of the apostle , which he pursues and makes out unto the end of this chapter ; and that we may rightly conceive of his intention , and the meaning of the holy ghost in the whole , we shall , before we consider his proposition laid down in this fourth verse , or the ensuing confirmations of it , enquire in general what it is in christ which he compareth with , and preferreth above the angels , and wherein it is that he so exalts him . the comparison entred on between the lord christ and angels , must be either with respect unto their natures , or unto their dignity , office , power and glory . if the comparison be of nature with nature , then it must be either in respect of the divine or humane nature of christ. if it should be of the divine nature of christ , with the nature of angels , then it is not a comparison of proportion , as between two natures agreeing in any general kind of being , as do the nature of a man and a worm ; but a comparison only manifesting a difference and distance without any proportion . so answereth athanasius , orat. . and arian . but the truth is , the apostle hath no design to prove by arguments and testimonies the excellency of the divine nature above the angelical . there was no need so to do , nor do his testimonies prove any such thing . besides , speaking of angels , the other part of the comparison , he treats not of their nature , but their office , work and employment ; with their honourable and glorious condition therein . whereas therefore the apostle produceth sundry testimonies , confirming the deity of the son , he doth it not absolutely to prove the divine nature to be more excellent that the angelica● , but only to manifest thereby the glorious condition of him , who is partaker of it , and consequently his preheminence above angels , or the equity that it should be so . neither is the comparison between the humane nature of christ and the nature of angels : for that absolutely considered and in it self , is inferiour to the angelical ; whence in regard of his participation of it , he is said to be made lower than the angels , chap. . the apostle then treats of the person of christ , god and man , who was appointed and designed of god the father , to be the revealer of the gospel , and mediator of the new testament . as such , he is the subject of the ensuing general proposition ; as such , he was spoken of in the words immediately fore-going ; and concerning him as such , are the ensuing testimonies to be interpreted ; even those which testifie his divine nature , being produced to demonstrate the excellency of his person , as vested with the offices of the king , priest and prophet of his church , the great revealer of the will of god in the last days . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & ipse tantum praestantior suit . bodesian . and he was so much more excellent ; at tanto potior factus est . tremel . and he is made so much more better ; at ipse toto excellit : or as de dieu , at hoc totum excellit , and he wholly excelleth ; or in all things he excelleth : vulg. tanto melior facius angelis ; the translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by melior is blamed by erasmus , beza , vatablus ; and is generally deserted by the expositors of the roman church . and it is hard , if not impossible , to find melior in any good author , used in the sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here , and else-where constantly applied unto . ours render the word better , made better ; to avoid , i believe , a coincidence with that which they express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by , more excellent : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly nobilior , potentior , praestantior , excellentior ; more powerful , able , excellent ; as to love , honour ; or state and condition ; as in that of homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith eustathius , multo potentior , more powerful , able to prevail , or more excellent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , factus , effectus ; made , was became . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , differentius , different , which is sometimes put absolutely for the best things , or things far better than other things that differ , the best things . make to differ , to prefer , make better , cor. . . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , excellentius , more excellent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both to differ and excel ; but the differentius of the vulgar yields no good sense in this place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , haereditavit , sortitus est , jure hereditario obtinuit ; of the importance of which word , before . being in so much preferred ( exalted , made eminent ) above angels , as he ( obtained ) inherited a more excellent name than they . there are five things considerable in , and for the exposition of these words . first , what it is that the apostle asserts in them as his general proposition ; namely , that the son , as the great priest and prophet of the church , was preferred above , and made more glorious and powerful than the angels ; and how this was done , and wherein it doth consist . secondly , when he was so preferred above them ; which belongs unto the explication and right understanding of the former . thirdly , the degree of this preference of him above the angels , intimated in the comparison ; being by so much made more excellent , as he hath , &c. fourthly . the proof of the assertion , both absolutely , and as to the degree intimated ; and this is taken from his name . fifthly , the way whereby he came to have this name ; he obtained it as his lot and portion , or he inherited it . first , he is made more excellent than the angels , preferred above them ; that is , say some , declared so to be . tum res dicitur fieri , cum incipit patesieri . frequently in tho scripture , a thing is then said to be made , or to be , when it is manifested so to be . and in this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used . rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; let god be true , and every man a liar ; that is , manifested and acknowledged so to be . so , james . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that is approved in trial , and thereby manifested to be sincere and sound . in this sense the apostle tells us , rom. . . that the lord christ was declared to be the son of god by the resurrection from the dead . the resurrection from the dead did not make him to be the son of god , but evidently manifested and declared him so to be . according to this interpretation of the words , that which the holy ghost intimateth is , that whereas the lord christ ministred in an outwardly low condition in this world , whilst he purged our sins , yet by his sitting down at the right hand of god , he was revealed , manifested , declared to be more excellent than all the angels in heaven . but i see no reason why we should desert the proper and most usual signification of the word , nothing in the context perswading us so to do . besides , this suits not the apostles design , who doth not prove from the scripture that the lord christ was manifested to be more excellent than the angels , but that really he was preferred and exalted above them . so then , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as preferred , exalted , actually placed , in more power , glory , dignity , than the angels . this john baptist affirms of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was preferred before me , because he was before me . preferred above him , called to another manner of office than that which john ministred in ; made before or above him in dignity , because he was before him in nature and existence . and this is the proper sense of the words ; the lord jesus christ , the revealer of the will of god in the gospel , is exalted above , preferred before , made more excellent and glorious than the angels themselves , all or any of them , who ministred unto the lord in the giving of the law on mount sinai . some object unto this interpretation , that he who is said to be made or set above the angels , is supposed to have been lower than they before : to which i answer , and so he was , not in respect of essence , subsistence , and real dignity , but in respect of the infirmities and sufferings that he was exposed unto , in the discharge of his word here on the earth ; as the apostle expresly declares , chap. . . . and this gives us light into our second enquiry on these words ; namely , when it was , that christ was thus exalted above the angels . . some say , that it was in the time of his incarnation ; for then the humane nature being taken into personal subsistence with the son of god , it became more excellent than that of the angels . this sense is fixed on by some of the antients , who are followed by sundry modern expositors . but we have proved before , that it is not of either nature of christ absolutely or abstractedly , that the apostle here speaketh ; nor of his person , but as vested with his office ; and discharging of it . and moreover the incarnation of christ was part of his humiliation and exinanition , and is not therefore especially intended , where his exaltation and glory is expresly spoken of . . some say , that it was at the time of his baptism , when he was anointed with the spirit , for the discharge of his prophetical office , isa. . , . but yet neither can this designation of the time be allowed . and that because the main things wherein he was made lower than the angels , as his temptations , and sufferings , and death it self , did follow his baptism and unction . . it must therefore be the time of his resurrection , ascension , and exaltation at the right hand of god , which ensued thereon , that is designed as the season wherein he was made more excellent than the angels , as evidently appears from the text and context . for , . that was the time , as we have shewed before , when he was gloriously vested with that all power in heaven and earth , which was of old designed unto him , and prepared for him . . the order also of the apostles discourse leads us to fix on this season . after he had by himself purged our sins , he sat down , &c. being made so much more excellent ; that is , therein , and then he was so made . . the testimony in the first place produced by the apostle in the confirmation of his assertion , is elsewhere , as we shall see , applied by himself unto his resurrection and the glory that ensued , and consequently they are also in this place intended . . this preference of the lord christ above the angels , is plainly included in that grant of all power made unto him , matth. . . expounded ephes. . , . . the testimony used by the apostle in the first place , is the word that god spake unto his king , when he set him upon his holy hill of sion , psal. . , , . which typically expresseth his glorious enstalment in his heavenly kingdom . the lord christ then , who in respect of his divine nature was always infinitely and incomparably himself more excellent than all the angels , after his humiliation in the assumption of the humane nature , with the sufferings and temptations that he underwent , upon his resurrection was exalted into a condition of glory , power , authority , and excellency , and entrusted with power over them , as our apostle here informs us . . in this preference and exaltation of the lord christ , there is a degree intimated ; being made so much more , &c. now our conceptions hereabout , as to this place , are wholly to be regulated by the name given unto him . look , saith the apostle , how much the name given unto the messiah , excels the name given unto angels , so much doth he himself excell them in glory , authority and power ; for these names are severally given them of god , to signifie their state and condition . what , and how great this difference is , we shall afterwards see , in the consideration of the instances given of it by the apostle in the verses ensuing . . the proof of this assertion which the apostle first fixeth on , is taken from the name of christ. his name , not given him by man , not assumed by himself , but ascribed unto him by god himself . neither doth he here by the name of christ , or the name of the angels , intend any individual proper names of the one or the other ; but such descriptions as are made of them , and titles given unto them by god , as whereby their state and condition may be known . observe , saith he , how they are called of god ; by what names and titles he owns them , and you may learn the difference between them . this name he declares in the next verse ; god said unto him , thou art my son , this day have i begotten thee . it is not absolutely his being the son of god that is intended ; but that by the testimony of the holy ghost , god said these words unto him , thou art my son , and thereby declared his state and condition to be far above that of the angels , to none of whom he ever said any such thing , but speaks of them in a far distinct manner , as we shall see . but hereof in the next verse . some by this excellent name understand his power , and dignity , and glory , called his name above every name , phil. . . but then this can no way prove that which the apostle produceth it for , it being directly the same with that which is asserted , in whose confirmation it is produced . . the last thing considerable is , how the lord christ came by this name , or obtained it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he obtained it by inheritance , as his peculiar lot and portion for ever . in what sense he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the heir , was before declared . as he was made the heir of all , so he inherited a more excellent name than the angels . now he was made heir of all , in that all things being made and formed by him , the father committed unto him as mediator a peculiar power over all things , to be disposed of by him unto all the ends of his mediation . so also being the natural and eternal son of god , in , and upon the discharge of his work , the father declared and pronounced that to be his name ; see luke . . isa. . . chap. . . his being the son of god , is the proper foundation of his being called so ; and his discharge of his office the occasion of its declaration : so he came unto it by right of inheritance , when he was declared to be the son of god with power , by the resurrection from the dead , rom. . . this then is the sum of the apostles proposition , and the confirmation of it . a name given by god to that end and purpose , doth truly declare the nature , state and condition of him or them to whom it is given . but unto christ the mediator there is a name given of god himself , exceedingly more excellent than any that by him is given unto the angels ; which undeniably evinceth , that he is placed in a state and condition of glory far above them , or preferred before them . i shall only observe one or two things , concerning the hebrews to whom the apostle wrote , and so put an end to our exposition of this verse . first then , this discourse of the apostle proving the preheminence of the messiah above the angels , was very necessary unto the hebrews , although it were very suitable unto their own principles , and in general acknowledged by them . it is to this day a tradition amongst them , that the messiah shall be exalted above abraham , and moses , and the ministring angels . besides , they acknowledged the scriptures of the old testament , wherein the apostle shews them that this truth was taught and confirmed . but they were dull and flow in making application of these principles unto the confirmation of their faith in the gospel , as the apostle chargeth them , chap. . , . and they had at that time great speculations , about the glory dignity and excellency of angels , and were fallen into some kind of worshipping of them . and it may be this curiosity vanity and superstition in them , was heightned by the heat of the controversie between the pharisees and sadduces about them ; the one denying their existence and being , the other whom the body of the people followed , ex●lting them above measure , and inclining to the worship of them . this the apostle declares , col. . . treating of those judaizing teachers who then troubled the churches , he chargeth them with fruitless and curious speculations about angels , and the worshipping of them . and of their ministry in the giving of the law they still boasted . it was necessary therefore , to take them off from this confidence of that priviledge , and the superstition that ensued thereon , to instruct them in the preheminence of the lord christ above them all ; that so their thoughts might be directed unto him , and their trust placed in him alone . and this exaltation of the messiah , some of their latter doctors assert on dan. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i behold until the thrones were set , placed , exalted , as in the original chaldee ; and as all old translations , greek , latin , syriack and arabick render the words ( however ours read , untill the thrones were cast down ) affirming that one of those thrones was f●r the messiah , before whom all the angels ministred in obedience . secondly , it may not be amiss to remark that the jews have alwayes had a tradition of the glorious name of the messiah ; which even since their utter rejection they retain some obscure remembrance of . the name which they principally magnifie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , metatron . ben vzziel in his targum on gen. . ascrib●s this name to enoch when he was translated , he ascended into heaven in the word of the lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and his name was called mitatron the gre●t scribe . but this opinion of enoch being metatron is rejected and confuted in the talmud . there they tell us that metatron is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prince of the world : or as elias calls him in thisbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prince of gods presence . and in the first mention of this name which is talmud . tract . saned . cap. . fol. . they plainly intimate that they intended an uncreated angel by this expression . and such indeed must he be , unto whom may be assigned what they ascribe unto metatron . for as reuchlin from the cabbalists informs us , they say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the teacher of moses himself was metatron . he it is , saith elias , that is the angel alwayes appearing in the presence of god , of whom it is said , my name is in him . and the talmudists , that he hath power to blot out the sins of israel : whence they call him the chancellour of heaven . and bechai on exod. . affirms , that this name signifies both a lord , a messenger , and a keeper . a lord because he ruleth all ; a messenger because he stands alwayes before god to do his will ; and a keeper , because he keepeth israel . i confess the etymologie that he gives of this name to that purpose , is weak and foolish ; as is also that of elias ; who tells us that metatron is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the greek tongue ; one sent . but yet it is evident what is intended by all these obscure intimations ; the increated prince of glory , and his exaltation over all , with the excellency of his name , is aimed at . for the word it self , it is either a meer corruption of the latin word mediator , such as is usual amongst them , or a gematrical fiction to answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the almighty , there being a coincidence in their numeral letters . the doctrine of the preference and preheminence of christ is insisted on by the apostle unto the end of this chapter ; and therefore i shall not treat of it , untill we have gone through all the proof's of it produced ; and then but briefly neither , having already in part spoken of it , in our consideration of his soveraignty and lordship over all . that which we are peculiarly instructed in by these words is , that , all preheminence and exaltation of one above others , depends on the supream counsel and will of god. the instance he gives of him who is exalted over all , sufficiently confirms our general rule . he had his name , denoting his glory and excellency by inheritance ; an heritage designed for him , and given unto him in the counsel , will and good pleasure of god : he gave him that name above every name , phil. . . and that of his own will and pleasure ; it pleased the father , that in him all fulness should dwell . that so in all things he might have the preheminence , col. . , . he fore-ordained him unto it from eternity , pet. . . and actually exalted him according to his eternal counsel in the fulness of time , acts . . chap. . . this prelation then of christ above all , depends on the counsel and pleasure of god ; and he is herein a pattern of all priviledge and preheminence in others . grace , mercy and glory , spiritual things , and eternal , are those wherein really there is any difference among the sons of men . now that any one in these things is preferred before another , it depends meerly on the sole good pleasure of god. no man in these things makes himself to differ from another , neither hath he any thing that he hath not received . god hath mercy on whom he will have mercy . and this discrimination of all things by the supream will of god , especially spiritual and eternal , is the spring , fountain and rule of all that glory which he will manifest , and be exalted in , unto eternity . verse v. the apostle proceedeth to the confirmation of his proposition concerning the preheminence of the lord christ above the angels , and of his proof of it from the excellency of the name given unto him ; and this he doth by sundry testimonies produced out of the old testament ; two whereof are conjoyned in this verse , as the verses are divided in our bibles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; vulg. dixit aliquando , said he sometimes ; for , at any time . syr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from at any time said god. eloah , god is supplyed ; needlesly ; though better than those who would render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , impersonally ; was it said at any time . for it is express in the psalm from whence the words are taken , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lord said . the lord said unto me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou my son , this day have i begotten thee . the elipsis of the verb substantive in the original which is perpetual , is supplyed by the apostle , with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou art my son. further difficulty in the grammatical sense of the words there is not . and h●re we sh●ll close this verse , or at least consider this testimony by its self . verse . vnto which of the angels did he at any time ( or ever ) say , thou art my son this day have i begotten thee . two things are considerable in these words . . the manner of the apostles producing the testimony which he intended to make use of . vnto which of the angels said he at any time . . the testimony it self ; thou art my son , this day have i begotten thee . in the former , three things may be observed . first , that the testimonie which in a matter of faith he insisted on , is that of the scripture . he refers the jews unto that common principle which was acknowledged between them . men had not as yet learned in such contests to make that cavilling return , which we are now used unto ; how do you know those scriptures to be the word of god ? nor indeed is it suitable unto common honesty , for men to question the credit , and prostitute the authority of their own most sacred principles , for no other end , but to prejudice their adversaries . but our apostle here confidently sends the hebrews to the acknowledged rule of their faith and worship ; whose authority he knew they would not decline , isa. . . secondly , that the apostle argues negatively from the authority and perfection of the scripture in things relating to faith and the worship of god. it is no where said in the scripture to angels ; therefore they have not the name spoken of , or not in that manner wherein it is ascribed to the messiah . this argument saith an expositor of great name in this place , seems to be weak and not unlike unto that which the hereticks make use of in the like cases . and therefore answers , that the apostle argues negatively , not only from the scripture , but from tradition also . but this answer is far more weak than the argument is pretended to be . the apostle deals expresly in all this chapter from the testimony of scripture ; and to that alone do his words relate ; and therein doth he issue the whole controversie he had in hand ; knowing that the jews had many corrupt traditions expresly contrary to what he undertook to prove ; particularly , that the law of moses was eternally obligatory , against which he directly contends in the whole epistle . an argument then taken negatively from the authority of the scripture in matters of faith , or what relates to the worship of god , is valid and effectual , and here consecrated for ever to the use of the church by the apostle . thirdly , that the apostle either inde●d grants or else for arguments sake condescends unto the apprehension of the hebrews , that there is a distinction of degrees and preheminence amongst the angels themselves . to confirm therefore his general assertion of the dignity and preheminence of christ above them all , he provokes them to instance in any one of them , which either indeed , or in their apprehension , was promoted above others , to whom such words as these were ever spoken . to which of the angels said he ; his assertion respects not only the community of them , but any , or all of the chief , or princes among them . there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dan. . . chief princes among the angels . and of them michael , the prince of the people of god , is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one ; that is not in order ; but the chief in dignity , their head and leader . now saith the apostle , to which of any of these , or of the rest of them , were these words spoken ? proceed we now to the testimony its self produced . three things are required to make it pertinent unto his purpose , and useful unto the end for which he makes mention of it . first , that he of whom he speaks was peculiarly intended therein . secondly , that there be in it an assignation of a name unto him made by god himself , which thereon he might claim as his peculiar inheritance . thirdly , that this name either absolutely , or in its peculiar manner of appropriation unto him , is more excellent than any that was ever given unto angels , as a sign of their dignity , authority , and excellency . and these things for the clearing of the apostles argument must particularly be insisted on . first , the words produced do peculiarly belong unto him to whom they are applyed . that is , it is the messiah who is prophesied of in the second psalm from whence they are taken . this with all christians is put beyond dispute , by the application of it in several places unto him : as acts . , , . acts . . heb. . . it is certain also , that the jews alwayes esteemed this psalm to relate unto the messiah , they do so to this day . hence the targum on the psalm expresly applyes it unto him ; thus rendring these words ; o beloved , as a son to his father , thou art pure to me as in the day wherein i created thee . so are the words perverted by the targumist ; not knowing what sense to ascribe unto them , which is frequent with him . but it is manifest that the constant opinion of the antient jews , was that this psalm principally intended the messiah ; nor did any of them of old dissent . some of their latter masters are otherwise minded ; but therein discover their obstinacy and iniquity . thus rabbi solomon jarchi in his comment on this psalm , in the venetian edition of the great masoretical bibles , affirms , that what ever is sung in this psalm , our masters interpreted of messiah the king ; but saith he , according unto the sound of the words , and for the confutation of the hereticks ( that is , christians ) it is convenient that we expound it of david . so wickedly corrupt and partial are they now in their interpretations of the scripture . but these words are left out in the basil edition of the same notes and comments , by the fraud it may be of the jews employed in that work , so to hide the dishonesty of one of their great masters . but the confession of the judgement of their fathers or predecessors in this matter , is therein also extant . and aben ezra though he would apply it unto david , yet speaks doubtfully whether it may not better be ascribed unto the messiah . but this was not enough for the apostle , that those with whom he dealt acknowledged these words to be spoken concerning the messiah , unless they were so really , that so his argument might proceed ex veri● , as well as ex concessis , from what was true , as upon what was granted . this then we must next enquire into . the whole psalm say some , seems principally , if not only to intend david . he having taken the hill and tower of sion , and setled it for the seat of his kingdom ; the nations round about tumultuated against him ; and some of them as the philistines presently engaged in war against him for his ruine , sam. . . to declare how vain all their attempts should be , and the certainty of gods purpose in raising him to the kingdom of israel , and for his preservation therein against all his adversaries , with the indignation of god against them , the holy ghost gave out this psalm for the comfort and establishment of the church in the perswasion of so great a mercy . and this is borrowed of rashi . but suppose the psalm to have a farther resp●●● than unto david and his temporal kingdom , and that it doth point at the messiah under the type of david , yet then also what ever is spoken in it , must firstly and properly be understood of david . so that if the words insisted on by the apostle do prove that the lord christ was made more excellent than the angels , they prove the same concerning david also , concerning whom they were spoken in the first place . answ. . there is no cogent reason why we should acknowledge david and his kingdom to be at all intended in this psalm . the apostles we see apply it unto the lord christ without any mention of david , and that four several times ; twice in the acts , and twice in this epistle . the jews acknowledge that it belongs unto the messiah . besides there are sundry things spoken in the psalm , that could never truly and properly be applyed unto david . such are the promises , v. , . and the invitation of all men to put their trust and confidence in him , v. . and we have a rule given us by the holy ghost , that where any thing seems to be spoken of any one , to whom it doth not properly belong , there the person is not at all to be understood , but the lord christ himself immediately . this rule peter gives us in his interpretation of the sixteenth psalm , and his application of it unto the lord jesus , acts . , , . so that there is no necessity to grant that there is any reference in these words to any type at all . but , secondly , we grant the david was a type of christ , and that as he was king of the people of god. hence he is not only often signally called the son of david , but david also , jer. . . ezek. . , . hos. . . and the throne and kingdom promised to david for ever and ever , that it should be as the sun , and established for ever as the moon , psal. . , . that is , whilest the world endures , had no accomplishment but in the throne and kingdom of his son jesus christ. thus also many other things are said of him and his kingdom , which in propriety of speech can no way be applyed unto him , but as he was a type of christ , and represented him to the church ; we may then grant , as that about which we will not contend , that in this psalm consideration was had of david and his kingdom , but not absolutely , but only as a type of christ. and hence two things will follow . first , that some things may be spoken in the psalm , which no way respect the type at all . for when not the type , but the person or thing signified is principally aimed at , it is not necessary that every thing spoken thereof should be applicable properly unto the type it self ; it being sufficient that there was in the type somewhat that bare a general resemblance unto him , or that , which was principally intended . so on the contrary ; where the type is principally intended , and an application made to the thing signified only , by way of general allusion ; there it is not required that all the particulars assigned unto the type , should belong unto , or be accommodated unto the thing typed out ; as we shall see in the next testimony cited by the apostle . hence though in general david , and his deliverance from trouble , with the establishment of his throne , might be respected in this psalm , as an obscure representation of the kingdom of christ , yet sundry particulars in it , and among them this mentioned by our apostle , seem to have no respect unto him , but directly and immediately to intend the messiah . secondly , if it yet be supposed that what is here spoken , thou art my son this day have i begotten thee , is also to be applyed unto david ; yet it is not ascribed unto him personally and absolutely , but meerly considered as a type of christ : what then is principally and directly intended in the words , is to be sought for in christ alone ; it being sufficient to preserve the nature of the type , that there was in david any resemblance or representation of it . thus whether david be admitted as a type of christ in this psalm or no , the purpose of the apostle stands firm , that the words were principally and properly spoken of the messiah , and unto him . and this is the first thing required in the application of the testimony insisted on . secondly , it is required that in the testimony produced , a signal name be given unto the messiah , and appropriated unto him , so as that he may inherit it for ever as his own ; neither men nor angels having the same interest with him in it . it is not being called by this or that name in common with others , that is intended ; but such a peculiar assignation of a name unto him , as whereby he might for ever be distinguished from all others . thus many may be beloved of the lord , and be so termed ; but yet solomon only was peculiarly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , jedediah ; and by that name was distinguished from others . in this way it is that the messiah hath this name assigned unto him . god decreed from eternity that he should be called by that name ; he spake unto him and called him by that name , thou art my son , this day have i begotten thee . he is not called the son of god upon such a common account as angels and men , the one by creation , the other by adoption , but god peculiarly , and in a way of eminency gives this name unto him . thirdly , this name must be such , as either absolutely , or by reason of its peculiar manner of appropriation unto the messiah , proves his preheminence above the angels . now the name designed , is the son of god ; thou art my son ; not absolutely , but with that exegetical adjunct of his generation , this day have i begotten thee . chrysost. hom. . on gen. . positively denyes , that the angels in scripture are any where called the sons of god. hence some conjecture , that the translation of the lxx . is changed since that time ; seeing it is evident that they are so called in the greek bibles now extant . however in the original they are called the sons of god , job . . chap. . . chap. . . psalm . . believers are also called the sons of god , rom. . . gal. . . john . . and magistrates gods , psal. . , . joh. . . it doth not therefore appear , how the meer assigning of this name to the messiah , doth prove his preheminence above the angels , who are also called by it . answ. angels may be called the sons of god upon a general account , and by vertue of their participation in some common priviledge ; as they are by reason of their creation , like adam , luke . ult . and constant obedience , job . but it was never said unto any angel personally upon his own account , thou art the son of god. god never said so unto any of them ; especially with the reason of the appellation annexed ; this day have i begotten thee . it is not then the general name of a son , or the sons of god , that the apostle instanceth in ; but the peculiar assignation of this name unto the lord jesus on his own particular account , with the reason of it annexed , this day have i begotten thee , which is insisted on . so that here is an especial appropriation of this glorious name unto the messiah . fourthly , the appropriation of this name unto him in the manner expressed , proves his dignity and preheminence above all the angels . for it is evident , that god intended thereby to declare his singular honour and glory , giving him a name to denote it ▪ that was never by him assigned unto any meer creature , as his peculiar inheritance ; in particular , not unto any of the angels ; not one of them can lay any claim unto it , as his peculiar heritage from the lord. and this is the whole that was incumbent on the apostle to prove by the testimony produced . he manifests him sufficiently to be more excellent than the angels , from the excellency of the name which he inherits , according to his proposition before laid down . there is indeed included in this reasoning of the apostle , an intimation of a peculiar filiation and sonship of christ ; had he not been so the son of god , as never any angel or other creature was , he never had been called so , in such a way as they are never so called . but this the apostle at present doth not expresly insist upon ; only he intimates it as the foundation of his discourse . to conclude then our considerations of this testimony , we shall briefly enquire after the sense of the words themselves , absolutely considered ; although as i have shewed , that doth not belong directly unto the pres●nt argument of the apostle . expositors are much divided about the precise intendment of these words ; both as they are used in the psalm , and variously applied by the apostles . but yet generally the expositions given of them are pious , and consistent with each other . i shall not insist long upon them , because as i said , their especial sense belongeth not unto the design and argument of the apostle . that christ is the natural and eternal son of god , is agreed at this day by all christians , save the socinians . and he is called so , because he is so . the formal reason why he is so called , is one and the same ; namely , his eternal sonship ; but occasions of actual ascribing that name unto him , there are many . and hence ariseth the difficulty that is found in the words . some think those words , this day have i begotten thee , do contain the formal reas●n of christs being properly called the son of god , and so to denote his eternal generation . others think they express only some outward act of god towards the lord christ , on the occasion whereof he was declared to be the son of god , and so called . the former way went austin with sundry of the antients . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bodie , or this day , here was the same with them , which the nunc stans , as they call it , of eternity ; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have begotten thee , denotes as they say , the proper natural gen●ration of the son , by an unconceivable communication of the essence and substance of the godhead by the person of the father unto him . and this doctrine is true , but whether here intended or no , is by some greatly questioned . others therefore , take the words to express only an occasion of giving this name at a certain season to the lord christ when he was revealed , or declared to be the son of god. and some assign this to the day of his incarnation , when he declared him to be his son , and that he should be so called , as luke . . some to the day of his baptism when he was again solemnly from heaven proclaimed so to be , mat. . . some to the day of his resurrection when he was declared to be the son of god with power , rom. . . and acts . . some to the day of his ascension , whereunto these words are applyed . and all these interpretations are consistent , and reconciliable with each other , in as much as they are all means serving unto the same end ; that of his resurrection from the dead being the most signal amongst them , and fixed on in particular by our apostle in his application of this testimony unto him , acts . . and in this sense alone the words have any appearance of respect unto david as a type of christ ; seeing he was said as it were to be begotten of god when he rais●d him up , and established him in his rule and kingdom . neither indeed doth the apostle treat in this place of the eternal generation of the son , but of his exaltation and preheminence above angels . the word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly in the scripture denotes some signal time , one day , or more . and that expression , this day have i begotten thee , following immediately upon that other typical one , i have set my king upon my holy hill of sion , seems to be of the same importance , and in like manner to be interpreted . thus far i then chuse to embrace the latter interpretation of the words ; namely , that the eternal generation of christ , on which his filiation or sonship , both name and thing doth depend , is to be taken only declaratively ; and that declaration to be made in his resurrection and exaltation over all , that ensued thereon . but every one is left unto the liberty of his own judgement herein . and this is the first testimony , whereby the apostle confirms his assertion of the preheminence of the lord christ above the angels , from the name that he inherits as his peculiar right and possession . for the further confirmation of the same truth , he adds another testimony of the same importance , in the words ensuing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vulg. & rursum , ego ero illi in patrem , & ipse erit mihi in filium . i will be unto him for a father , and he shall be to me for a son. so also syriack ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in patrem , and in filium : not pro patre , & pro filio , as some render the words . erasmus worse than they ; ego ero ei loco patris , & ille erit mihi loco filii ; instead of a father , and instead of a son ; or in the place ; which agrees not with the letter ; and corrupts the sense . b●za , ego ero ei pater , & ipse erit mihi filius : who is followed by ours . and again , i will be to him a father , and he shall be to me a son . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and again . that is in another place , or again it is said to the son , what is no where spoken unto the angels . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prefix'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not denote a substitution or comparison , but the truth of the thing itself . so it is said of rebeckah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , she was unto him , not for , or instead , or in the place of , but , his wife . and in the words of the covenant , jer. . . i will be to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and they shall be to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not , i will be unto them instead of god , and they shall be unto me instead of a people ; but , i will be their god , and they shall be my people . and the same is the signification of these words , i will be his father , and he shall be my son. this is the second testimony produced by the apostle to prove the preheminence of the lord christ above the angels , from the excellency of the name given unto him . one word , one witness , the testimony being that of god , and not of man , had been sufficient to have evinced the truth of his assertion . but the apostle addes a second here , partly to manifest the importance of the matter he treated of , and partly to stir them up unto a diligent search of the scripture , where the same truths , especially those that are of most concernment unto us , are stored up and down in sundry places , as the holy ghost had occasion to make mention of them . this is that mine of precious gold which we are continually to dig for , and search after , if we intend to grow , and to be rich in the knowledge of god in christ , prov. . , . expositors do generally perplex themselves and their readers about the application of these words unto the lord christ. cajetan for this cause , that this testimony is not rightly produced nor applied as it ought , rejects the whole epistle , as not written by the apostle , nor of canonical authority . such instances do even wise and learned men give of their folly and self-fulness every day . the conclusion that he makes must needs be built on these two suppositions . first , that what ever any man might or could apprehend concerning the right application of this testimony , that he himself might and could so do ; for otherwise he might have acknowledged his own insufficiency , and have left the solution of the difficulty unto them to whom god should be pleased to reveal it . secondly , that when men of any generation cannot understand the force and efficacy of the reasonings of the pen-men of the holy ghost , nor discern the suitableness of the testimonies they make use of , unto the things they produce them in the confirmation of , they may lawfully reject any portion of scripture thereon . the folly and iniquity of which principles or suppositions are manifest . the application of testimonies out of the old testament in the new , depends as to their authority , on the veracity of him that maketh use of them ; and as to their cogency in argument , on the acknowledgment of them on whom they are pressed . where we find these concurring , as in this place , there remains nothing for us , but to endeavour a right understanding of what is in it self infallibly true , and unquestionably cogent unto the ends for which it is used . indeed the main difficulty , which in this place expositors generally trouble themselves withall , ariseth purely from their own mistake . they cannot understand how these words should p●ove the natural sonship of jesus christ , which they supposed they are produced to confirm , seeing it is from thence that he is exalted above the angels . but the truth is , the words are not designed by the apostle unto any such end ; his aim is only to prove , that the lord christ hath a name assigned unto him more excellent , either in it self , or in the manner of its attribution , than any that is given unto the angels , which is the medium of this first argument to prove him , not as the eternal son of god , nor in respect of his humane nature , but as the revealer of the will of god in the gospel , to be preferred above all the angels in heaven , and consequently in particular above those whose ministery was used in the giving of the law. two things then are necessary to render this testimony effectual to the purpose for which it is cited by the apostle ; first , that it was originally intended of him to whom he doth apply it ; secondly , that there is a name in it assigned unto him , more excellent than any ascribed unto the angels . for the first of these , we must not wave the difficulties that interpreters have either found out in it , or cast upon it . the words are taken from sam. . . and are part of the answer returned from god unto david by nathan , upon his resolution to build him an house . the whole oracle is as followeth , v. . the lord telleth thee , that he will make thee an house . v. . and when thy days be fulfilled , and thou shalt sleep with thy fathers , i will set up thy seed after thee , which shall proceed out of thy bowels , and i will establish his kingdom : ( or as chron. . . and it shall come to pass when thy days be expired , that thou must go to be with thy fathers , that i will raise up thy seed after thee , which shall be of thy sons , and i will establish his kingdom . ) v. . he shall build an house for my name , and i will establish the throne of his kingdom for ever . ( chap. . v. . he shall build me an house , and i will establish his throne for ever . ) v. . i will be his father , and he shall be my son ; if he commit iniquity , i will chastise him with the rod of men , and with the stripes of the children of men . v. . but my mercy shall not depart away from him , as i took it from saul , whom i put away before thee . ( chron. . i will be his father , and he shall be my son , and i will not take my mercy away from him , as i took it from him that was before thee . ) v. . and thy house and thy kingdom shall be established for ever before me ; thy throne shall be established for ever . ( chron. ) but i will settle him in mine house , and in my kingdom for ever , and his throne shall be established for evermore . this is the whole divine oracle , from whence the apostle takes the testimony under consideration ; and the difficulty wherewith it is attended ariseth from hence , that it is not easie to apprehend , how any thing at all in these words should be appropriated unto the lord christ ; seeing solomon seems in the whole to be directly and only intended . and concerning this difficulty , there are three opinions among interpreters . . some cutting that knot , which they suppose could not otherwise be loosed , affirm , that solomon is not at all intended in these words , but that they are a direct and immediate prophesie of christ , who was to be the son of david , and to build the spiritual house or temple of god. and for the confirmation of this assertion , they produce sundry reasons from the oracle it self : as , . it is said , that god would raise up to david a seed , or son ; intimating that he was not as yet born , being foretold to be raised up ; whereas solomon was born at the time of this prophesie . . it is also affirmed , that this son or seed should reign and sit upon the throne of david after his decease , and being gathered unto his fathers ; whereas solomon was made king , and sate upon the throne whilst david was yet alive , and not entred into rest with his fathers . . the throne of this son is to be established for ever , or as the same promise is expressed , psal. . whilst the sun and moon continue . the throne of solomon and his posterity failing within a few gen●rations . . the title there given unto him who is directly prophesied of , shews him , as our apostle intimates , to be preferred above all the angels ; and none will say that sol●mon was so , who as he was inferiour to them in nature and condition , so by sin he greatly provoked the lord against himself and his posterity . but yet all these observations , though they want not some appearance and probability of reason , come short of proving evidently what they are produced for , as we may briefly manifest : for , . it doth not appear that solomon was born at the time of the giving forth of this oracle ; if we must suppose that god intimated in it unto david , that none of the sons which he then had should succeed him in his kingdom ; yea , it is manifest from the story that he was not . besides , raising up doth not denote the birth or nativity of the person intended , but his designation or exaltation to his throne and office , as is the usual meaning of that expression in the scripture ; so that solomon might be intended , though now born , yea and grown up , if not yet by the providence of god marked and taken out from amongst his brethren to be king , as afterwards he was . . although a few days before the death of david , to prevent sedition and division about titles and pretensions to the kingdom , solomon by his appointment was proclaimed king , or heir to the crown , yet he was not actually vested with the whole power of the kingdom , until after his natural decease . moreover also , david being then very weak and feeble , and rendred unable for publick administration , the short remainder of his days after the inauguration of solomon needed no observation in the prophesie . the other two remaining reasons must be afterwards spoken unto . and for the present removal of this exposition , i shall only observe , that , to affirm solomon not at all to be intended in this oracle , nor the house or temple which afterwards he built , is to make the whole answer of god by the prophet unto david to be equivocal . for david enquired of nathan about building an house or material temple unto god. nathan returns him answer from god , that he shall not do so , but that his son should perform that work . this answer david understands of his immediate son , and of a material house , and thereupon makes material provision for it , and preparation in great abundance upon the encouragement he received in this answer of god. now if neither of these were at all intended in it , neither his son , nor the material temple , it is evident that he was led into a great mistake , by the ambiguity and equivocation of the word , which we find by the event that he was not , god approving and accepting of his obedience in what he did . it remains then that solomon firstly and immediately is intended in these words . . some on the other hand affirm the whole prophesie so to belong unto , and so to be fulfilled in solomon , and in him alone , that there is no direct respect therein unto our lord jesus christ. and the reason for their assertion they take from those words which immediately follow those insisted on by the apostle , namely , if he commit iniquity , i will chastise him with the rod of men ; which cannot be applied unto him who did no sin , neither was there guile found in his mouth . they say therefore , that the apostle applies these words unto christ , only by way of an allegory ; thus he deals with the law of not muzling the ox which treadeth out the corn , applying it to the provision of carnal things to be made for the dispensers of the gospel . as he also in another place representeth the two testaments in the story of sarah and hagar . that which principally is to be insisted on for the removal of this difficulty , and which will utterly take it out of our way , will fall in with our confirmation of the third interpretation to be proposed . for the present , i shall only answer , that as the words cited by the apostle do principally concern the person of christ himself , yet being spoken and given out in form of a covenant , they have respect also unto him as he is the head of the covenant , which god makes with all the elect in him . and thus whole mystical christ , head and members , are referred unto in the prophecy ; and therefore david in his repetition and pleading of this oracle , psal. . . changeth those words , if he commit iniquity , into , if his children forsake my law . notwithstanding then a supposition of transgression in him , concerning whom these words are spoken , the lord christ may be intended in them ; such failings and transgressions as disannul not the covenant , often falling out on their part , for whom he undertaketh therein . but i offer this only in majorem cautelam , to secure the testimony insisted on unto our apostles intention ; the difficulty it self will be clearly afterwards assoiled . . we say therefore with others , that both solomon and the lord christ are intended in this whole oracle ; solomon literally and nextly , as the type ; the lord christ principally and mystically , as he who was typed , figured , and represented by him . and our sense herein shall be farther explained and confirmed in the ensuing consider●tions . . that there never was any one type of christ and his offices , that entirely represented him , and all that he was to do . for as it was impossible that any one thing or person should do so , because of the perfection of his person , and the excellency of his office , which no one thing , that might be appointed to prefigure him as a type , because of its limitedness and imperfection , could fully represent ; so had any such been found out , that multiplication of types which god in his infinite wisdom was pleased to make use of for the revelation of him intended in them , had been altogether useless and needless . wherefore according as god saw good , and as he had made them meet and fit ; so he designed one thing or person to figure out one thing in him , another for another end and purpose . . that no type of christ was in all things that he was or did a type of him , but only in that particular wherein he was designed of god so to be , and wherein he hath revealed him so to have been . david was a type of christ , but not in all things that he was and did . in his conquests of the enemies of the church , in his throne and kingdom he was so ; but in his private actions , whether as a man , or as a king , or captain , he was not so . the like must be said of isaac , melchisedeck , solomon , and all other personal types under the old testament , and much more of other things . . that not all things spoken of him that was a type , even therein wherein he was a type , are spoken of him as a type , or have any respect unto the thing signified , but some of them may belong unto him in his personal capacity only . and the reason is , because he , who was a type by god's institution , might morally fail in the performance of his duty , even then and in those things , when and wherein he was a type . hence somewhat may be spoken of him as to his moral performance of his duty , that may no way concern the anti-type , or christ prefigured by him . and this wholly removes the difficulty mentioned in the second interpretation of the words , excluding the lord christ from being directly in the oracle , upon that expression , if he sin against me ; for those words relating to the moral duty of solomon , in that wherein he was a type of christ , namely the rule and administration of his kingdom , may not at all belong to christ , who was prefigured by god's institution of things , and not in any moral deportment in the observance of them . . that what is spoken of any type , as it was a type , and in respect of its institution to be such , doth not really and properly belong unto him , or that which was the type , but unto him who was represented thereby . for the type it self , it was enough that there was some resemblance in it of that which was principally intended ; the things belonging unto the anti-type being affirmed of it analogically , on the account of the relation between them by god's institution . hence that which follows on such enuntiations , doth not at all respect , or belong to the type , but only to the anti-type . thus at the sacrifice of expiation , the scape goat is said to bear and carry away all the sins of the people into a land not inhabited ; not really , and in the substance of the matter , but only in an instituted representation : for the law was given by moses , but grace and truth came by jesus christ. much less may the things that ensue upon the lord christ's real bearing and taking away of our sins , be ascribed to the devoted beast . so is it in this case . the words applied by the apostle to prove the son to have a more excellent name than the angels , and consequently to be preferred above them , do not at all prove that solomon of whom they were spoken meerly as he was a type , should be esteemed to be preferred above all angels , seeing he did only represent him who was so , and had these words spoken unto him , not absolutely , but with respect unto that representation . and this removes the fourth objection made in the behalf of the first interpretation , excluding solomon from being at all intended in the prophecy , for what was spoken of him as a type , required not a full accomplishment in his own person but only that he should represent him , who was principally intended . . that there is a two-fold perpetuity mentioned in the scripture , the one limited and relative , the other absolute ; and both these are applied unto the kingdom of david . first , there was a perpetuity promised unto him and his posterity in the kingdom , as of the priesthood to aaron ; that is a limited perpetuity , namely , during the continuance of the typical state and condition of that people ; whilst they continued , the rule by right belonged unto the house of david . there was also an absolute perpetuity promised to the kingdom of david , to be made good only in the kingdom and rule of the messiah ; and both these kinds of perpetuity are expressed in the same words , giving their sense according as they are applied . if applied to the successors of david , as his kingdom was a type of that of christ , they denote the limited perpetuity before mentioned , as that which respected an adjunct of the typical state of that people , that was to be regulated by it , and commensurate unto it : but as they were referred to the kingdom of christ represented in the other , so an absolute perpetuity is expressed in them . and this takes away the third reason , excluding solomon from being intended in these words ; the perpetuity promised being unto him limited and bounded . these considerations being premised , i say , the words insisted on by the apostle , i will be unto him a father , and he shall be unto me a son , belonged first and nextly unto solomon , denoting that fatherly love care and protection that god would afford unto him in his kingdom , so far forth as christ was represented by him therein ; which requires not that they must absolutely , and in all just consequences from them belong unto the person of solomon : principally therefore they intend christ himself , expressing that eternal unchangeable love which the father bore unto him , grounded on the relation of father and son. the jews , i confess , of all others , do see least of typicalness in solomon . but the reason of it is , because that his sin was the occasion of ruining their carnal earthly glory and wealth , which things alone they lust after . but the thing was doubtless confessed by the church of old , with whom paul had to do ; and therefore we see , that the writer of the book of the chronicles , written after the return of the people from their captivity , when solomon's line was failed , and zerubbabel of the house of nathan was governour amongst them , yet records again this promise , as that which looked forward , and was yet to receive its full accomplishment in the lord christ. and some of the rabbins themselves tell us , that solom●● because of his sin had only the name of peace , god stirring up adversaries against him ; the thing it self is to be looked for under messiah ben-david . the allegation of these words by the apostle being thus fully and at large vindicated , i shall now briefly enquire into the sense and meaning of the words themselves . it was before observed , that they are not produced by the apostle to prove the natural sonship of jesus christ , nor do they signifie it ; nor were they urged by him to confirm directly and immediately that he is more excellent than the angels , of whom there is nothing spoken in them , nor in the place from whence they are taken . but the apostle insists on this testimony , meerly in confirmation of his former argument , for the preheminence of the son above angels , taken from that more excellent name which he obtained by inheritance ; which being the name of the son of god , he hereby proves that indeed he was so called by god himself . thus then do these words confirm the intention of the apostle . for to which of the angels said god at any time , i will be to him a father , and he shall be to me a son. the words contain a great and signal priviledge ; they are spoken unto and concerning the messiah ; and neither they nor any thing equivalent unto them were ever spoken of any angel ; especially the name of the son of god , so emphatically , and in way of distinction from all others , was never assigned unto any of them . and this , as hath been already shewed , proves an eminency and preheminence in him , above all that the angels attain unto . all this , i say , follows from the peculiar signal appropriation of the name of the son of god unto him ; and his especial relation unto god therein expressed . briefly , we may adjoyn the intention of the words as in themselves considered , and so complete the exposition of them . now god promiseth in them to be unto the lord christ , as exalted into his throne , a father , in love , care , power , to protect and carry him on in his rule unto the end of the world . and therefore upon his ascension he says that he went unto his god and father , joh. . . and he rules in the name and majesty of god , mic. . . this is the importance of the words ; they intend not the eternal and natural relation that is between the father and son , which neither is , nor can be the subject of any promise , but the paternal care of god over christ in his kingdom , and the dearness of christ himself unto him . if it be asked on what account god would thus be a father unto jesus christ in this peculiar manner , it must be answered , that the radical fundamental cause of it lay in the relation that was between them from his eternal generation ; but he manifested himself to be his father , and engaged to deal with him in the love and care of a father , as he had accomplished his work of mediation on the earth , and was exalted unto his throne and rule in heaven . and this is the first argument of the apostle , whereby he proves that the son , as the revealer of the mind and will of god in the gospel , is made more excellent than the angels , whose glory was a refuge to the jews in their adherance to legal rites and administrations , even because they were given unto them by the disposition of angels . according unto our proposed method , we must in our progress draw hence also some instructions for our own use and edification . as , . every thing in the scripture is instructive . the apostles arguing in this place is not so much from the thing spoken , as from the manner wherein it is spoken : even that also is highly mysterious . so are all the concernments of it . nothing is in it needless , nothing useless . men sometimes perplex themselves to find out the suitableness of some testimonies produced out of the old testament unto the confirmation of things and doctrines in the new , by the pen-men of the holy ghost ; when all the difficulty ariseth from a fond conceit , that they can apprehend the depth and breadth of the wisdom that is laid up in any one text of scripture ; when the holy ghost may have a principal aim at those things which they are not able to dive into . every letter and tittle of it is teaching , and every thing that relates unto it , is instructive in the mind of god. and it must be so , because , . it proceeds from infinite wisdom , which hath put an impress of it self upon it , and filled all its capacitie with its blessed effects . in the whole frame , structure and order of it , in the sense , words , coherence , expression , it is filled with wisdom ; which makes the commandment exceeding broad and large , so that there is no absolute comprehension of it in this life . we cannot perfectly trace the foot-steps of infinite wisdom , nor find out all the effects and characters of it , that it hath left upon the word . the whole scripture is full of wisdom , as the sea is of water , which fills and covers all the parts of it . and , . because it was to be very comprehensive . it was to contain directly or by consequence , one way or other , the whole revelation of god unto us , and all our duty unto him , both which are marvelous , great , large and various : now this could not have been done in so narrow a room , but that every part of it , and all the concernment of it , with its whole order , were to be filled with mysteries , and expressions or intimations of the mind and will of god. it could not hence be that any thing superfluous should be put into it , or any thing be in it , that should not relate to teaching and instruction . . it is that which god hath given unto his servants , for their continual exercise day and night in this world ; and in their enquiry into it , he requires of them their utmost diligence and endeavours . this being assigned for their duty , it was convenient unto divine wisdom and goodness to find them blessed and useful work in the whole scripture , to exercise themselves about : that every where they might meet with that which might satisfie their enquiry , and answer their industry . there shall never be any time or strength lost or mispent , that is laid out according to the mind of god in and about his word . the matter , the words , the order , the contexture of them , the scope , design and aim of the holy ghost in them , all , and every one of them , may well take up the utmost of our diligence ; are all divine . nothing is empty , unfurnished , or unprepared for our spiritual use , advantage and benefit . let us then learn hence , . to admire , and as one said of old , to adore the fulness of the scripture , or of the wisdom of god in it ; it is all full of divine wisdom , and calls for our reverence in the consideration of it . and indeed a constant awe of the majesty , authority and holiness of god in his word , is the only teachable frame . proud and careless spirits see nothing of heaven , or divinity in the word ; but the humble are made wise in it . . to stir up and exercise our faith and diligence to the utmost in our study and search of the scripture . it is an endless store-house , a bottomless treasure of divine truth . gold is in every sand ; all the wise men in the world may every one for himself learn somewhat out of every word of it , and yet leave enough still behind them for the instruction of all those that shall come after them . the fountains and springs of wisdom in it are endless , and will never be dry . we may have much truth and power out of a word , sometimes enough , but never all that is in it . there will still be enough remaining , to exercise and refresh us anew for ever . so that we may attain a true s●nse , but we can never attain the full sense of any place ; we can never exhaust the whole impress of infinite wisdom that is on the word . and how should this stir us up to be meditating in it day and night ; and many the like inferences may hence be taken . learn also , . that it is lawful to draw consequences from scripture assertions , and such consequences rightly deduced are infaliibly true , and de fide . thus from the name given unto christ , the apostle deduceth by just consequence his exaltation and preheminence above angels . nothing will rightly follow from truth , but what is so also ; and that of the same nature with the truth from whence it is derived : so that whatever by just consequence is drawn from the word of god , is it self also the word of god , and of truth infallible . and to deprive the church of this liberty in the interpretation of the word , is to deprive it of the chiefest benefit intended by it . this is that on which the whole ordinance of preaching is founded ; which makes that which is derived out of the word , to have the power , authority and efficacy of the word accompanying it . thus though it be the proper work and effect of the word of god to quicken , regenerate , sanctifie and purifie the elect , and the word primarily and directly is only that which is written in the scriptures ; yet we find all these eff●cts produced in and by the preaching of the word , when perhaps not one sentence of the scripture is verbatim repeated . and the reason hereof is , because whatsoever is directly deduced , and delivered according to the mind and appointment of god from the word , is the word of god , and hath the power , authority and efficacy of the word accompanying of it . . the declaration of christ to be the son of god , is the care and work of the father . he said it , he recorded it , he revealed it . this indeed is to be made known by the preaching of the gospel ; but that it shall be done , the father hath taken the care upon himself . it is the design of the father in all things to glorifie the son ; that all men may honour him even as they honour the father ; this cannot be done , without the declaration of that glory which he had with him before the world was ; that is the glory of his eternal sonship . this he will therefore make known and maintain in the world . . god the father is perpetually present with the lord christ in love , care and power , in the administration of his office as he is mediator , head and king of the church . he hath taken upon himself , to stand by him to own him , to effect every thing that is needfull unto the establishment of his throne , the enlargement of his kingdom , and the ruine and destruction of his enemies . and this he will assuredly do to the end of the world . . because he hath promised so to do ; innumerable are the promises on record that are made unto jesus christ unto this purpose ; god hath engaged to hold him in his hand , and to hide him as a polished shaft in his quiver , to give him a throne , a glorious kingdom , an everlasting rule and government , and the like . now what he hath promised in love and grace , he will make good with care and power . see isa. . , , , , . chap. . , , . . all these promises have respect unto the obedience of the lord christ in the work of mediation , which being performed by him rightly , and to the utmost , gives him a peculiar right unto them , and makes that just and righteous in the performance , which was meer soveraign grace in the promise . the condition being absolutely performed on the part of christ , the promise shall be certainly accomplished on the part of the father . by this is the covenant of the redeemer compleated , ratified and established ; the condition of it on his part being performed unto the uttermost , there shall be no failure in the promises , isa. . , . . the lord christ makes it his request , that he may enjoy the presence and power of his father with him in his work , and the administration of his mediation ; and the father alwayes hears him . part of his covenant with his father was like that of barak who was a type of him , with deborah the prophetess , who spake in the name of the lord , judg. . . if thou wilt go with me , i will go , against all the enemies of the church : isa. . , . and accordingly upon his engagement to go with him , he requests his presence ; and in the assurance of it , professeth that he is not alone , but that his father is with him , john . . to this purpose see his requests , john . . the nature of his work and kingdom require it . god hath appointed him to reign in the middest of his enemies ; and mighty opposition is made on all hands to his whole design , and every particular act of it . the whole work of satan sin and the world , is both to obstruct in general the progress of his kingdom , and to ruine and destroy every particular subject of it ; and this is carried on continually with unspeakable violence , and unsearchable stratagems ; this makes the presence of the authority and power of the father necessary to him in his work ; this he asserts as a great ground of consolation to his disciples , john . , . there will be great plucking , great contending to take believers out of the hand of christ ; one way or other to make them come short of eternal life ; and though his own power be such , as is able to preserve them , yet he lets them know also for their greater assurance and consolation , that his father who is over all , is greater , more powerful than all , greater than he himself in the work of mediation , john . . is also engaged with him in their defence and preservation : so also is he as to the destruction of his adversaries ; all opposing power whatever : psal. . , . the lord stands by him , on his right hand , to smite and tread down his enemies , all that arise against his design , interest , and kingdom ; be they never so many , never so great , he will ruine them , and make them his footstool every one . see micha . . verse vi. the apostle proceeds to the confirmation of the same important truth , by another testimony ; wherein we shall meet with some difficulty , both in the manner of the citation , and the importance of the testimony it self . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v.l. & cum introducit primogenitum in orbem terrae , dicit & adorent eum omnes angeli dei : omitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , again . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; rursum autem cum inducit ; and again when he bringeth in . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into the world . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , again , is omitted in the arabick , as in the vulgar latin. beza ; rursum autem cum inducit primogenitum in orbem terrarum , dicit , & adorent ( eras. adorabunt ) eum omnes angeli dei ; which is exactly expressed by ours . and again when he bringeth in the first begotten into the world he saith ; and let all the angels of god worship him . there is not much of difficulty in the words themselves : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cum autem , quando autem ; but wh●n . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rursum , again , as in the former verse . what sense it is here used in , and what word it is to be joyned withal , shall be afterwards declared . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; inducit ; or inducet , or introducit ; he bringeth in , or leadeth in , or shall bring in , of which difference also afterward . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first begotten ; the first born ; he before whom none is born ; not necessarily , after whom any is so . under the law , there was a sacrifice for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , first begotten , so called when as yet none were begotten after him , and very uncertain whether ever any should be so of the same womb or no ; and doubtless it often fell out that none were so . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the habitable world ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prov. . the publick place of habitation , where the creatures of god do dwell . the word is no where used absolutely in scripture in any sense but for this habitable world. only sometimes it hath a restrained sense , denoting the roman empire , as luke . . according to the usual language of those dayes , wherein the people of rome , or their emperours were styled rerum , and orbis terrarum domini : and sometimes indefinitely denotes any part of the world as habitable , luke . . chap. . . chap. . . and ther●fore oftentimes hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole , joyned with it , when it is extended universally to the habitable earth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; imperative in hithpael , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to incline , to bow down . the lxx . constantly render that word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is probably derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , osculor , to kiss ; which also is sometimes used for to adore , or worship ; as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , saith eustathius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they worship me as their lord ; for being joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bowing , or falling down , it expresseth the whole use and signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . how kissing was of old a sign , token and pledge of worship , especially to bow down and kiss the ground , i have elsewhere declared . and this derivation of the word , i prefer far before that which makes it primitively signifie more canum adulari ; as if taken from the crouching of d●gs . in the new testament it is no where used , but for that religious worship which is due to god alone . and when it is remembred of any that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or perform the duty and homage denoted by this word , unto any but god , it is remembred as their idolatry , rev. . , . . and unto this sense was it restrained of old by the spartans , who denyed that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawfull for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , to fall down to , or to adore a man ; herodot . in polym . and in this sense it is exceedingly restrained from the use and importance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; yea , and from that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in hithpael , though that alwayes signifie a bowing down with respect and reverence ; for it is employed to denote civil , as well as religious worship . but for several sorts of religious worship diversified by its objects , the scripture knows nothing . the word properly denotes to bow down , and when it is referred unto god , it respects the inward reverence and subjection of our minds , by a metonymie of the adjunct . see it for civil ▪ respect , gen. . . chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , elohim is rendered angels by the lxx . gen. . . job . . psal. . . psal. . . psal. . of which interpretation of the word , we shall treat in the ensuing exposition . this is the second argument used by the apostle to confirm his assertion of the preference of the son above angels ; and is taken from the command of god given unto them to worship him ; for without controversie , he who is to be worshipped , is greater than they whose duty it is to worship him . in the words we must consider , . the apostles preface : . his proof . and in the latter must weigh , ( . ) the sense of it . ( . ) the suitableness of it to his present purpose . his preface , or the manner of his producing of this second testimony is this : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which words have been exposed unto variety of interpretations ; for if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which immediately follows ; they are to be rendered ; and when he bringeth in again into the world ; if with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which follows it after the interposition of sundry other words , then is it to be rendered as by our interpreters ; and again , when he brings ; he saith . moreover ! it is not clear in what sense christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first-born who is elsewhere termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the only begotten son of the father . we must also enquire what is the introduction , or bringing in here intended ; how and when performed ; as also what is the world whereinto he was brought . the difficulties about all which must be severally considered . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , again , may be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and then the sense of the words must run as above intimated ; namely , when he bringeth in again the first-born into the world . and it is evident , that most expositors both antient and modern embrace this sense . so do chrysostom , theodoret , ambrose , oecumenius , thomas , lyra , cajetan , ribera , camero ; gomarus , estius , a lapide ; our mede , with many others . but about what this bringing in again , or second bringing in of the first-born into the world should be , they are greatly divided . the antients refer it to his incarnation ; affirming somewhat harshly , that he was brought before into the world , when all things were made by him . . others refer it to the resurrection , which was as it were a second bringing of christ into the world , as david was brought into his kingdom again , after he had expelled by the conspiracy and rebellion of absolom . . others refer it unto his coming forth in the effectual preaching of the gospel after his ascension , whereby he was brought forth in another manner , and with another kind of power , than that which he appeared in , in the dayes of his flesh . . some suppose the personal reign of christ on the earth for a thousand years with his saints , is intended in these words , when god will bring him again with glory into the world ; of which judgement was mede ; and now many follow him . . others again , and they the most , assign the accomplishment of what is here asserted , to the general judgement , and the second coming of christ in the glory of the father , with all the holy angels attending him to judge the quick and the dead . . some of the socinians refer them unto the triumphant ascension of christ into heaven , after his resurrection ; he having , as they fancy , once before been taken into it , there to be instructed in the mind and will of god. now all these assertions concerning the bringing in of christ into the world , have a truth in them absolutely considered ; but whether any of them be here intended by the apostle , we must enquire by an examination of the common foundation that all their authors proceed upon , with the reasons given for its confirmation . now this is that which we observed before ; namely , that in the construction of the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , again , is to be joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he bringeth in ; and so to be rendered , when he brings in again , or a second time , the first-born ; which must needs point to a second coming of christ , of one kind or another : and to this purpose they say , . that the trajection of the words in the other sense , is hard and difficult , and not to be admitted but upon very cogent reasons . it is to suppose that the apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when again ; intends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; again when ; and besides , the interposition of the many words between it , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saith , will not admit that they should be conjoyned in sense and construction . but this reason is not cogent : for , . most of the antient translations acknowledge this transposition of the words ; so the syriack ; reading thus , and again when he bringeth in ; so the vulgar latin ; and the arabick , omitting the term again , as not designing any new thing , but meerly denoting a new testimony . and they are followed by valla , erasmus , beza , and the best of modern translators . . such trajections are not unusual , and that in this place hath a peculiar elegancy . for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , again , being used in the head of the testimony foregoing , this transposition adds to the elegancy of the words ; and that there was cause for it , we shall see afterwards . . the apostle having immediately before used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , again , as his note of producing a second testimony , and placing it here in the entrance of a third , it must needs be used equivocally , if the trajection opposed be not allowed . . they deny that the angels worshipped christ at his first coming into the world ; that is , that they are recorded so to have done ; and therefore it must needs be his second coming that is intended , when he shall come in glory with all his holy angels , openly worshipping him , and performing his commands . this reason is especially suited unto the fifth opinion before mentioned , referring the words to the coming of christ at the general day of judgement , and is unserviceable unto any of the rest . but yet neither is this satisfactory ; for the question is not , whether it be any where recorded , that the angels worshipped christ at his first entrance into the world ; but whether the lord christ upon his incarnation was not put into that condition , wherein it was the duty of all the angels of god to worship him . now this being at least interpretative , a command of god , and the angels expresly alwayes doing his will , the thing it self is certain , though no particular instances of it be recorded . besides , the angels attendance on his birth , proclamation of his nativity , and celebrating the glory of god on that account , seem to have been a performance of that duty , which they had received command for . and this is allowed by those of the antients who suppose that the second bringing of christ into the world , was upon his nativity . . they say , that this bringing in of the first begotten into the world , denotes a glorious presenting of him in his rule , and enjoyment of his inheritance ; but ( . ) this proves not , that the words must respect the coming of christ unto judgement , to which end this reason is insisted on ; because he was certainly proclaimed with glory to be the son , lord and heir of all , upon his resurrection , and by the first preaching of the gospel . and ( . ) no such thing indeed can be rightly deduced from the words . the expression signifies no more , but an introduction into the world ; a real bringing in , without any intimation of the way or manner of it . . it is argued in the behalf of the same opinion from the psalm from whence these words are taken , that it is a glorious reign of christ , and his coming unto judgement , that is set forth therein ; and not his coming and abode in the state of humiliation . and this reason camero affirms to prove undeniably , that it is the coming of christ unto judgement that is intended . but the truth is , the consideration of the scope of the psalm doth quite reject the opinion which is sought to be maintained by it . for ( . ) v. . upon the reign of the lord therein set forth , both jews and gentiles , the earth and the multitude of the isles , are called to rejoyce therein : that is to receive , delight in , and be glad of the salvation brought by the lord christ unto mankind ; which is not the work of the last day : ( . ) idolaters are deterred from their idolatry , and exhorted to worship him , v. . a duty incumbent on them before the day of judgement . ( . ) the church is exhorted upon his reign , to abstain from sin , and promised deliverance from the wicked and oppressors ; all which things as they are unsuited unto his coming at the day of judgement , so they expresly belong unto the setting up of his kingdom in this world . and hereby it appears , that that opinion which indeed seems with any probability to assert a second coming of christ into the world , to be intended in these words , is inconsistent with the scope of the place from whence the testimony is taken , and consequently the design of the apostle himself . the other conjectures mentioned will easily be removed out of the way ; unto that of the antients assigning this bringing in of christ into the world unto his incarnation ; we say it is true ; but then that was his first bringing in , and being supposed to be intended in this place , the words can be no otherwise rendered , but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , again , must be esteemed only an intimation of the citation of a new testimony . neither can the resurrection of the lord christ be assigned as the season of the accomplishment of this word , which was not indeed a bringing of him into the world , but rather an entrance into his leaving of it ; neither did he at his death leave the world utterly , for though his soul was separated from his body , yet his body was not separated from his person ; and therein he continued on the earth . the coming of christ to reign here on earth a years is , if not a groundless opinion , yet so dubious & uncertain , as not to be admitted a place in the analogy of faith , to regulate our interpretation of scripture , in places that may fairly admit of another application . the figment of the socinians , that the lord christ during the time of his forty days fast , was taken into heaven , which they lay as a supposition unto their interpretation of this place , i have else-where shewed to be irrational , anti-scriptural , mahumetical , and derogatory to the honour of our lord jesus , as he is the eternal son of god. from what hath been spoken it is evident , that the trajection proposed may be allowed , as it is by most of the antient and modern translations . and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , again , relating unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saith , denotes only the introduction of a new proof , and doth not intimate a second bringing in of the lord christ. and unto what hath already been spoken i shall only adde , that such an intention in the words as hath been pleaded for , would be so far from promoting the apostles design , that it would greatly weaken and impair it . for the matter he had in hand was to prove the preheminence of the lord christ above the angels , not absolutely , but as he was the revealer of the gospel ; and if this was not so , and proved to be so by this testimony , whilst he was employed in that work in the world , it is nothing at all to his purpose . having cleared this difficulty , and shewed that no second coming of christ is intended in this word , but only a new testimony to the same purpose with them foregoing produced , the intention of the apostle in his prefatory expression , may be farther opened , by considering what that world is whereunto the father brought the son , with how ; and when he did so , and the manner of it . there are two opinions about the world , whereinto christ is said to be brought by the father ; the one is , that of the socinians , asserted as by others of them , so by schliclingius in his comment on this place ; and by grotius after them in his annotations . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith grotius , est regio illa superna quae ab angelis habitatur , ut ipse mox scriptor noster ad haec sua verba respiciens dicet , cap. . . it is , saith he , that region above , which is inhabited by the angels , that is intended ; and our author declares as much in that respect which he hath to these words , chap. . . in like manner schliclingius , per terram istam ; non esse intelligendam hanc quam mortales incolimus , sed coelestem illam quam aliquando immortales affecti incolemus , & res ipsa , & d. autor sequenti capite v. . aperte declarat . that is , by the earth , not the earth but the heaven is to be understood . but , . this suits not at all with the purpose and design of the apostle , which is plainly to prove that the lord christ , then , when he spake to us , and revealed the will of god , and in that work , was above the angels , which is not at all proved by shewing what befell him after his work was accomplished . . it receives no countenance from that other place of chap. . . whither we are sent by these interpreters . for that the apostle is there treating of a matter quite of another nature , without any respect unto these words , shall be there declared . neither doth he absolutely there mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the world , but with the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to come ; which what it is , we shall enquire upon the place . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly the habitable earth , and is never used absolutely in the scripture , but for the habitable world , or men dwelling in it ; and causelesly to wrest it unto another signification , is not to interpret but to offer violence unto the text. . by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then , the world , or habitable earth with them that dwell therein , and nothing else is intended ; for as the word hath no other signification , so the psalmist in the place from whence the ensuing testimony is taken expounds it , by the multitude of the isles , or the nations lying abroad in the wide earth . this is the world designed , even that earth wherein the rational creatures of god converse here below . into this was the lord christ brought in by the father . we are therefore nextly to enquire wherein the fathers bringing of the son into this world did consist . we have seen formerly , that some have assigned it unto one thing in particular , some another ; some to his incarnation and nativity , some to his resurrection , some to his mission of the spirit , and propagation of his kingdom that ensued . the opinion about his coming to reign in the world a thousand years , as also that of his coming at the general judgment , we have already excluded . of the others , i am apt to think , that it is not any one particular exclusive to the other , that the apostle intendeth or designeth . that which was intended in the old testament in the promises of his coming into the world , is that which is here expressed by the phrase of bringing him in . see mal. . . the lord whom ye seek shall come , but who may abide the day of his coming ? now it was not any one special act , nor any one particular day that was designed in that and the like promises . but it is the whole work of god in bringing forth the messiah by his conception , nativity , unction with the spirit , resurrection , sending of the holy ghost , and preaching of the gospel , which is the subject of those promises . and their accomplishment it is which those words express , when he brings the first-born into the world ; that is , after he had kept his church under the administration of the law given by angels in the hand of moses the mediator , in the expectation of the coming of the messiah , when he bringeth him forth unto and carries him on in his work unto the accomplishment of it , he says , let all the angels of god worship him . and herein most of the former senses are comprised . and this interpretation of the words compleatly answers the intention of the apostle in the citation of the ensuing testimony , namely , to prove that in the discharge of his work of revealing the will of god , he was such an one , as by reason of the dignity of his person , had all religious worship & honour due unto him from the angels themselves . this sense also we are led unto by the psalm whence the ensuing testimony is taken , psal. . the exultation which the first verse of the psalm requires and calls for , is not unlike that which was in the name of the whole creation expressed at his nativity , luke . . and the four following verses are an allegorical description of the work that the lord christ should make , in and by the preaching of the gospel . see mal. . , , . chap. . . matth. . . luke . . and hereon ensues that shame and ruine which was brought upon idols and idolaters thereby v. . and the joy of the whole church in the presence of christ , v. . attended with his glorious reign in heaven , as a consequent of the accomplishment of his work , v. . which is proposed as a motive unto obedience , and a matter of confidence and rejoycing unto the church . and this is the fathers bringing of the son into the world , described by the psalmist , and intended by the apostle . it remains that we enquire why , and in what sense , christ is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , primogenitus , or the first-born . the common answer is , non quod post illum alii , sed quod ante illum nullus ; not that any was born after him , ( in the same way ) but that none was born before him ; which as we have shewed before will agree well enough with the use of the word . and this is applied both to the eternal g●neration of his divine person , and to the conception and nativity of his humane nature . but if we suppose that his person and eternal generation may be intended in this expression , we must make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the first-born , to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or only begotten , which may not be allowed ; for christ is absolutely called the only begotten of the father in his eternal generation , his essence being infinite , took up the whole nature of divine filiation ; so that it is impossible that with respect thereunto , there should be any more sons of god. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or first-born , is used in relation unto others ; and yet , as i shewed before , it doth not require that he who is so should have any other brethren in the same kind of sonship . but because this is by some asserted , namely that christ has many brethren in the same kind of sonship whereby he is himself the son of god , and is on that account called the first-born , ( which is an assertion greatly derogatory to his glory and honour ) i shall in our passage remove it , as a stumbling-block , out of the way . thus schliclingius on the place , primogenitum eum nomine dei filium appellat , innuens hoc pacto plures dei esse filios etiam ad christum respectu habito ; scilicet ut ostenderet non ita christum esse dei filium , quin alii etiam eodem filiationis genere contineantur , quanquam filiationis perfectione & gradu christo multò inferiores . and again , primogenitus dicitur christus quod eum deus ante omnes filios , eos nimirum qui christi fratres appellantur genuerit ; eo scilicet modo quo deus filios gignere solet ; eos autem gignit quos sibi similes efficit : primus est christus qui deo ea sanctitate similis fuit , qualem in novo faedere praecipit . but these things agree neither with the truth , nor with the design of the apostle in this place , nor with the principles of them by whom they are asserted . it is acknowledg'd that god hath other sons besides jesus christ , and that with respect unto him ; for in him we are adopted , the only way whereby any one may attain unto the priviledge of sonship ; but that we are sons of god , with , or in the same kind of sonship with jesus christ , is , . false ; because , . christ in his sonship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the only begotten son of god ; and ther● 〈◊〉 is impossible that god should have any more sons in the same kind with him ; for if he had , certainly the lord christ could not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his only begotten son. . the only way of filiation , the only kind of sonship , that believers share in , is that of adoption ; in any other kind of sonship they are not partakers . now if christ be the son of god in this kind , he must of necessity antecedently unto his adoption be a member of another family , that is , of the family of sathan and the world , as we are by nature , and from thence be transplanted by adoption into the family of god ; which is blasphemy to imagine . so that neither can believers be the sons of god with that kind of sonship which is proper to christ , he being the only begotten of the father ; nor can the lord christ be the son of god with the same kind of sonship as believers are , which is only by adoption , and their translation out of one family into another . so that either to exalt believers into the same kind of sonship with christ , or to depress him into the same rank with them , is wholly inconsistent with the analogy of faith , and principles of the gospel . . if this were so , that the lord christ and believers were the sons of god by the same kind of sonship , only differing in degrees , ( which also are imaginary , for the formal reason of the same kind of sonship is not capable of variation by degrees ) what great matter is in the condescension mentioned by the apostle , chap. . . that he is not ashamed to call them brethren ; which yet he compares with the condescension of god , in being called their god , chap. . . . this conceit , as it is vntrue , so it is contrary to the design of the apostle . for to assert the messiah to be the son of god in the same way with men , doth not tend at all to prove him more excellent than the angels , but rather leaves us just ground of suspecting their preference above him . . it is contrary unto other declared principles of the authors of this assertion . they else-where affirm , that the lord christ was the son of god on many accounts , as first and principally , because he was conceived and born of a virgin by the power of god ; now surely all believers are not partakers with him in this kind of sonship . again , they say , he is the son of god because god raised him from the dead , to confirm the doctrine that he had taught ; which is not so with believers . also they say he is the son of god , and so called , upon the account of his sitting at the right hand of god , which is no less his peculiar priviledge than the former . so that this is but an unhappy attempt to lay hold of a word for an advantage , which yields nothing in the issue but trouble and perplexity . nor can the lord christ ( which is affirmed in the last place ) be called the son of god , and the first-born , because in him was that holiness which is required in the new covenant ; for both all believers under the old testament had that holiness and likeness unto god in their degrees , and that holines consists principally in regeneration , or being born again by the word and spirit out of a corrupted estate of death and sin , which the lord christ was not capable of . yea , the truth is , the holiness and image of god in christ was in the kind of it that which was required under the first covenant ; an holiness of perfect innocency and perfect righteousness in obedience . so that this last invention hath no better success than the former . it appeareth then , that the lord christ is not called the first-begotten , or the first-born , with any such respect unto others , as should include him and them in the same kind of filiation . to give therefore a direct account of this appellation of christ , we may observe , that indeed the lord christ is never absolutely called the first-begotten , or first-born , with respect either to his eternal generation , or to the conception and nativity of his humane nature . in respect of the former he is called the son , and the only begotten son of god ; but no where the first-born , or first-begotten : and in respect of the latter , indeed he is called the first-begotten son of the virgin , because she had none before him , but not absolutely the first-born , or first-begotten , which title is here and else-where ascribed unto him in the scripture . it is not therefore the thing it self , of being the first-born , but the dignity and priviledge that attended it , which are designed in this appellation . so col. . . he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first-born of the creation ; which is no more , but he that hath power and authority over all the creatures of god. the word which the apostle intends to express is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which oft-times is used in the sense now pleaded for , namely to denote not the birth in the first place , but the priviledge that belonged thereunto . so psal. . . god is said to make david his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his first-born ; which is expounded in the next words , higher than the kings of the earth . so that the lord christ being the first-born , is but the same which we have insisted on , of his being heir of all , which was the priviledge of the first-born . and this priviledge was sometimes transmitted unto others that were not the first-born , although the natural course of their nativity could not be changed : gen. . . chap. . v. , , . the lord christ then , by the appointment of the father , being entrusted with the whole inheritance of heaven and earth , and authority to dispose of it , that he might give out portions to all the rest of god's family is , and is called the first-born thereof . there remains now but one word more to be considered for the opening of this introduction of the ensuing testimony ; and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saith ; that is , god himself saith ; they are his words which shall be produced . what ever is spoken in the scripture in his name , it is his speaking , and he continueth to speak it unto this day . he speaks in the scripture unto the end of the world . this is the foundation of our faith , that which it riseth from , and that which it is r●solved into ; god speaketh , and i suppose we need no interposition of church or tradition to give authority or credit unto what he says or speaks . this then is the sum of these words of the apostle , again , in another place , where the holy ghost fore-tells the bringing forth into the world , and amongst men , him that is the lord and heir of all , to undertake his work , and to enter into his kingdom and glory , the lord speaks to this purpose , let all the angels of god worship him . to manifest this testimony to be apposite unto the confirmation of the apostles assertion , three things are required . . that it is the son who is intended and spoken of in the place from whence the words are taken , and so designed as the person to be worshipped . . that they are angels that are spoken unto , and commanded to worship him . . that on these suppositions , the words prove the preheminence of christ above the angels . for the two former , with them that acknowledge the divine authority of this epistle , it is sufficient in general to give them satisfaction . the place is applied unto christ , and this passage unto the ministring angels , by the same spirit who first wrote that scripture . but yet there is room left for our enquiry how these things may be evidenced , whereby the strength of the apostles reasonings with them who were not yet convinced of the infallibility of his assertions , any farther than they were confirmed by testimonies out of the old testament , and the faith of the antient church of the hebrews in this matter , may be made to appear ; as also a check given to their boldness , who upon pretence of the impropriety of these allegations have questioned the authority of the whole epistle . and our first enquiry must be , whence this testimony is taken . many of the antients , as epiphanius , theodoret , euthymius , procopius , and anselm , conceive the words to be cited from deut. . . where they expresly occur in the translation of the lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; rejoyce ye heavens with him , and let all the angels of god worship him . but there are two considerations that put it beyond all pretensions that the words are not taken from this place of the lxx . . because indeed there are no such words in the original text , nor any thing spoken that might give occasion to the sense expressed in them ; but that whole verse is inserted in the greek version quite besides the scope of the place . now though it may perhaps be safely granted , that the apostles in citing the scripture of the old testament , did sometimes use the words of the greek translation then in use , yea , though not exact according to the original whilst the sense and meaning of the holy ghost was retained in them ; yet to cite that from the scripture as the word and testimony of god , which indeed is not therein , nor was ever spoken by god , but by humane failure and corruption crept into the greek version , is not to be imputed unto them . and indeed i no way question , but that this addition unto the greek text in that place , was made after the apostle had used this testimony . for it is not unlikely , but that some considering of it , and not considering from whence it was taken , because the words occur not absolutely and exactly in the greek any where , inserted it into that place of moses , amidst other words of an alike sound , and somewhat an alike importante ; such as immediately precede and follow the clause inserted . . the holy ghost is not treating in that place about the introduction of the first-born into the world , but quite of another matter , as is evident upon the first view of the text ; so that this testimony is evidently not taken from this place ; nor would , nor could the apostle make use of a testimony liable unto such just exceptions . later expositors generally agree , that the words are taken out of psal. . v. . where the original is rendred by the lxx , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which with a very small variation in the words , and none at all in the sense , is here expressed by the apostle , and let all the angels of god worship him . the psalm hath no title at all in the original , which the greek version noteth , affirming that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but it addes one of its own , namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a psalm of david , when his land was restored . hence it is referred by some to the time of his return unto hierusale● , after he had been expelled the kingdom by absolom ; by others , with more probability , to the time of his bringing the ark into the tabernacle from the house of obed-edom , when the land was quieted before him . and unquestionably in it , the kingdom of god was shadowed out under the type of the kingdom of david ; which kingdom of god was none other but that of the messiah . it is evident that this psalm is of the same nature with that which goes before , yea a part of it , or an appendix unto it . the first words of this take up and carrie on what is affirmed in the tenth verse , or close of that : so that both of them are but one continued psalm of praise . now the title of that psalm , and consequently this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a new song , v. . which psalms , as rashi confesseth , are to be referred unto the world to come , that is the time and kingdome of the messiah . so kimchi affirms , that this psalm and that following , respect the time when the people shall be delivered from the captivity out of all nations , that is the time of the messiah . and rakenati affirms , that the last verse of it , he cometh to judge the earth , can respect nothing but the coming and reign of the messiah . thus they out of their traditions . some of the antients , i confess , charge them with corrupting this psalm in the version of the verse , affirming that the words sometimes were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lord reigned from the tree , denoting , as the say , the cross. so justin martyr in his dialogue with trypho . and after him the same words are remembred by tertullian , ad . judae . cap. . ad . marci . lib. . and augustin . enarr . in psal. . and though the fraud and corruption pretended be improbable , indeed impossible ; nor are the words mentioned by justine acknowledged by the targum , or any greek translator , or hierom ; yet it is evident , that all parties granted the messiah and his kingdom to be intended in the psalm , or there had been no need or colour for the one to suspect the other of corruption about it . it is then evident , that the antient church of the jews , whose tradition is herein followed by the modern , acknowledged this psalm to contain a description of the kingdom of god in the messiah , and on their consent doth the apostle proceed . and the next psalm , which is of the same importance with this , is entituled by the targumist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a prophetical psalm , namely of the kingdom and reign of the messiah . but the matter of the psalm it self makes it manifest that the holy ghost treateth in it about god's bringing in the first-born into the world , and the setting up of his kingdom in him . a kingdom is described , wherein god would reign , which should destroy idolatry and false-worship ; a kingdom wherein the isles of the gentiles should rejoyce , being called to an interest therein ; a kingdom that was to be preached , proclaimed , declared , unto the encrease of light and holiness in the world , with the manifestation of the glory of god unto the ends of the earth ; every part whereof declareth the kingdom of christ to be intended in the psalm , and consequently that it is a prophesie of the bringing in of the first-begotten into the world . . our second enquiry is , whether the angels be intended in these words . they are , as was before observed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , omnes dii ; and are so rendred by hierom , adorate eum omnes dii ; and by ours , worship him , all ye gods . the preceding words are , confounded be all they that serve graven images , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that boast themselves in , or of idols ; vanities , nothings , as the word signifies ; whereon ensues this apostrophe , worship him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all ye gods : and who they are , is our present enquiry . some , as all the modern jews , say , that it is the gods of the gentiles , those whom they worship , that are intended ; so making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gods , and vain idols , to be the same in this place : but , . it cannot be , that the psalmist should exhort the idols of the heathen , some whereof were devils , some dead men , some inanimate parts of the creation , unto a reverential worshipping of god reigning over all . hence the targumist seeing the vanity of that interpretation perverts the words , and renders them , worship before him all ye nations , which serve idols . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , elohim , is so far in this place from being exegetical of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gods , or vain idols , that it is put in direct opposition unto it , as is evident from the words themselves . . the word elohim , which most frequently denoteth the true god , doth never alone , and absolutely taken , signifie false gods or idols , but only when it is joyned with some other word discovering its application ; as his god , or their gods , or the gods of this or that people : in which case it is rendred by the lxx sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an idol , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an idol made with hands , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an abomination : but here it hath no such limitation or restriction . whereas therefore there are some creatures , who by reason of some peculiar excellency and likeness unto god , or subordination unto him in his work , are called gods , it must be those , or some of them that are intended in the expression ; now these are either magistrates or angels . first , magistrates are somewhere called elohim , because of the representation they make of god in his power , and their peculiar subordination unto him in their working . the jews indeed contend that no other magistrates but only those of the great sanedrin are any where called gods ; but that concerns not our present enquiry : some magistrates are so called , but none of them are here intended by the psalmist ; there being no occasion administred unto him of any such apostrophe unto them . secondly , angels also are called elohim ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . they have the name of god attributed unto them , as we have shewed before in some instances . and these alone are they whom the psalmist speaks unto . having called on the whole creation to rejoyce in the bringing forth of the kingdom of god , and pressed his exhortation upon things on the earth , he turns unto the ministring angels , and calls on them to the discharge of their duty unto the king of that kingdom . hence the targumist in the beginning of psal. . which is indeed in the beginning of this , expresly mentioneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his high angels , joyning in his praise and worship , using the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for distinction sake ; as on the same account it often occurs in the targum . we have thus evinced that the psalm treats about the bringing in of the first-born into the world ; as also that they are the ministring angels who are here commanded to worship him . for the command it self , and the nature of it , it consisted in these two things . . a declaration of the state and condition of the messiah , which is such , as that he is a meet object of religious adoration unto the angels , and attended with peculiar motives unto the discharge of their duty . the former he hath from his divine nature , the latter from his work with his state and dignity that ensued thereon . . an intimation of the pleasure of god unto the angels , not that divine worship was absolutely due unto the son of god , which they knew from the first instant of their creation ; but that all honour and glory were due unto him on the account of his work and office , as mediator and king of his church . . it remaineth only that we shew , that this testimony thus explained was suitable unto the apostles design and purpose , and did prove the assertion in the confirmation whereof it is produced . now this is a matter of so full and clear an evidence , that it will not at all detain us . for it is impossible that there should be any more clear or full demonstration of this truth , that the lord christ hath an unspeakable preheminence above the angels than this ; that they are all appointed and commanded by god himself to adore him ▪ with divine and religious worship . we may now therefore consider what observations the words will afford us for our own instruction . it appears then from hence . . that the authority of god speaking in the scripture is that alone which divine faith rests upon , and is to be resolved into . he saith . it was the begetting of faith in some of the hebrews , and the increase or establishment of it in others , that the apostle aimed at . that which he proposeth to them as the object of their faith , that which they were to believe , was that excellency of the person and kingly authority of the messiah , wherein they had not as yet been instructed . and hereof he endeavours not to beget an opinion in them , but that faith which cannot deceive , or be deceived . to this end he proposeth that unto them , which they ought to submit unto , and which they may safely rest in . for as faith is an act of religious obedience , it respects the authority of god requiring it , and as it is a religious infallible assent of the mind , it regards the truth and veracity of god as its object . on this alone it rests , god saith . and in what ever god speaks in the scripture , his truth and authority manifest themselves to the satisfaction of faith , and no where else doth it find rest . ii. that for the begetting , increasing , and strengthning of faith , it is useful to have important fundamental truths confirmed by many testimonies of scripture . again he saith . any one word of god is sufficient to establish the most important truth to eternity , so as to hang the salvation of all mankind thereon ; neither can any thing impeach or weaken what is so confirmed . no more is required in any case to make faith necessary on our part as a duty of obedience , and infallible as to the event , but that god hath by any means , by any one word revealed that which he requires our assent unto . but god dealeth not upon strict terms . infinite condescension lies at the bottom of all wherein he hath to deal with us . he respects not what the nature of the thing strictly requires , but what is needful unto our infirmity and weakness . hence he multiplies his commands and promises , and confirms all by his oath , swearing to his truth by himself , to take away all pretence of distrust and unbelief . for this cause he multiplies testimonies to the truths wherein the concernments of his glory and our obedience do lie ; as might be manifested by the consideration of instances innumerable . thus in his name deals the apostle in this place . and this is useful to faith. for , . what is it may be obscure in one , is cleared in another ; and so what doubts and fears remain on the consideration of one testimony , are removed by another , whereby the souls of believers are carried on unto a full assurance . and therefore because such is our weakness that there is need hereof in our selves , such is the goodness of god that there is no want of it in the word . . faith discerns hereby the weight that god lays upon its embracing of the truth so testified unto . he knows our concernment in it , and thereon urgeth us with its acceptance . this awakens and excites faith unto attention and consideration , the eminent means of its growth and increase . it knows that it is not for nothing that the holy ghost thus presseth his truth upon it , and attends the more diligently upon his urgency . . every testimony hath something single in it , and peculiar unto it . though many bear witness to the same truth , yet such is the fulness of the scripture , and such the wisdom of god laid up therein , that every one of them hath also somewhat of its own , somewhat singular , tending to the enlightning and establishment of our minds . this faith makes a discovery of , and so receives peculiar profit and advantage thereby . and this should teach us to abound in the study and search of the scriptures , that we may thereby come to establishment in the truth . god hath thus left us many testimonies to each important truth , and he hath not done it in vain ; he knows our need of it ; and his condescension in so doing , when he might have bound us up to the strictest terms of closing with the least intimation of his will , is for ever to be admired . for us to neglect this great effect and product of the wisdom grace and love of god , is unspeakable folly . if we think we need it not , we make our selves wiser than god ; if we think we do , and neglect our duty herein , we are really as unwise as the beasts that perish . want of this fortifying of faith by a diligent search after the testimonies given unto the truth proposed unto it to be believed , is the cause that so many every day turn away from it , and therewithall make shipwrack of faith and a good conscience . let us then never think our selves safe in the knowledge and profession of any truth , but whilst we continue sincerely in the investigation of all the confirmation that god hath given it in his word . the opposition made to every truth is so various , and from so many hands , that not the least contribution of evidence unto it can be neglected with safety . iii. the whole creation of god hath a great concernment in god's bringing forth christ into the world , and his exaltation in his kingdom . hence in the psalm from whence these words are taken , all the principal parts of it are called on to triumph and rejoyce therein ; the earth , and the multitude of the isles , the heaven , and all people , are invited unto this congratulation ; neither is any thing excluded but idols and idolaters , whose ruine god intends in the erection of the kingdom of christ. and this they have ground for . . because , in that work consisted the principal manifestation of the wisdom power and goodness of god. the whole creation is concerned in the glory of the creator . in his exaltation doth their honour interest and blessedness consist . for this end were they made , that god might be glorified . the more that is done by any means , the more is their end attained . hence the very inanimate parts of it are introduced by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rejoycing , exulting shouting and clapping their hands , when the glory of god is manifested ; in all which , their suitableness and propensity to their proper end is declared ; as also by their being burdened and groaning under such an estate and condition of things , as doth any way eclipse the glory of their maker . now in this work of bringing forth the first-born is the glory of god principally and eminently exalted . for the lord christ is the brightness of his glory , and in him all the treasures of wisdom grace and goodness , are laid up and hid . what ever god had any other wayes before parcelled out , of and concerning his glory by the works of his hands , is all , and altogether , and with an unspeakable addition of beauty and excellency , repeated in christ. . the whole creation receiveth a real advancement and honour in the sons being made the first-born of every creature , that is the especial heir and lord of them all . their being brought into a new dependance on the lord christ , is their honour , and they are exalted by becoming his possession . for after that they had lost their first original dependance on god , and their respect unto him grounded on his pronouncing of them exceeding good , that is such as became his wisdom and power to have made , they fell under the power of the devil , who became prince of this world by sin . herein consisted the vanity and debasement of the creature , which it was never willingly , or of its own accord subject unto . but god setting up the kingdom of christ , and making him the first-born , the whole creation hath a right unto a new glorious lord and master . and however any part of it be violently for a season detained under its old bondage , yet it hath grounds of an earnest expectation of a full and total deliverance into liberty , by vertue of this primogeniture of christ jesus . . angels and men the inhabitants of heaven and earth , the principal parts of the creation , on whom god hath in an especial manner estamped his own likeness and image , are hereby made partakers of such inestimable benefits , as indispensably call for rejoycing in a way of thankfulness and gratitude . this the whole gospel declares , and therefore it needs not our particular improvement in this place . and if this be the duty of the whole creation , it is easie to discern in what a special manner it is incumbent on them that believe , whose benefit advantage and glory was principally intended in this whole work of god. should they be found wanting in this duty , god might as of old call heaven and earth to witness against them . yea , thankfulness to god , for the bringing forth of the first-born into the world , is the summ and substance of all that obedience which god requires at the hands of believers . iv. the command of god is the ground and reason of all religious worship . the angels are to worship the lord christ the mediator , and the ground of their so doing is gods command : he saith , worship him all ye angels . now the command of god is twofold : ( . ) formal and vocal ; when god gives out a law or precept unto any creature superadded to the law of its creation : such was the command given unto our first parents in the garden , concerning the tree of the knowledge of good and evil ; and such were all the laws , precepts , and institutions , which he afterwards gave unto his church , with those which to this day continue as the rule and reason of their obedience . ( . ) real and interpretative ; consisting in an impression of the mind and will of god upon the nature of his creatures , with respect unto that obedience which their state condition and dependance on him requireth . the very nature of an intellectual creature made for the glory of god , and placed in a moral dependance upon him , and subjection unto him , hath in it the force of a command , as to the worship and service that god requireth at their hands . but this law in man , being blotted , weakned , impaired through sin , god hath in mercy unto us collected , drawn forth , and disposed all the directions and commands of it in vocal formal precepts recorded in his word ; whereunto he hath superadded sundry new commands in the institutions of his worship . wi●h angels it is otherwise . the ingrafted law of their creation requiring of them the worship of god and obedience to his whole will , is kept and preserved entire ; so that they have no need to have it repeated and expressed in vocal formal commands . and by vertue of this law , were they obliged to constant and everlasting worship of the eternal son of god , as being created and upheld in an universal dependance upon him . but now when god brings forth his son into the world , and placeth him in a new condition of being incarnate , and becoming so the head of his church , there is a new modification of the worship that is due to him brought in , and a new respect unto things not considered in the first creation . with reference hereunto god gives a new command unto the angels , for that peculiar kind of worship and honour , which is due unto him in that state and condition which he had taken upon himself . this the law of their creation in general directed them unto ; but in particular required not of them . it enjoyned the worship of the son of god in every condition , but that condition was not expressed . this god supplies by a new command ; that is such an intimation of his mind and will unto them , as answers unto a vocal command given unto men , who by that means only may come to know the will of god. thus in one way or other , command is the ground and cause of all worship . for , . all worship is obedience ; obedience respects authority ; and authority exerts it self in commands . and if this authority be not the authority of god , the worship performed in obedience unto it , is not the worship of god , but of him or them whose commands and authority are the reason and cause of it . it is the authority of god alone that can make any worship to be religious , or the performance of it to be an act of obedience unto him . . god would never allow that the will and wisdom of any of his creatures should be the rise , rule , or measure of his worship , or any part of it , or any thing that belongs unto it : this honour he hath reserved unto himself , neither will he part with it unto any other . he alone knows what becomes his own greatness and holiness , and what tends to the advancement of his glory . hence the scripture abounds with severe interdictions and comminations against them , who shall presume to do or appoint any thing in his worship besides or beyond his own institution . . all prescriptions of worship are vain , where men have not strength to perform it in a due manner , nor assurance of acceptance when it is performed . now both these are , and must be from god alone ; nor doth he give strength and ability for any thing in his worship but what himself commands ; nor doth he promise to accept any thing but what is of his own appointment ; so that it is the greatest folly imaginable to undertake any thing in his worship and service , but what his appointment gives warrant for . and this should teach us in all that we have to do in the worship of god carefully to look after his word of command and institution . without this , all that we do is lost , as being no obedience unto god. yea , it is an open setting up of our own wills and wisdom against him , and that in things of his own especial concernment , which is intolerable boldness and presumption . let us deal thus with our rulers amongst men , and obey them not according to their laws but our own fancies , and see whether they will accept our persons ? and is the great and holy god less to be regarded ? besides , what we have our own inventions , or the commands of other men as the ground and reason of our doing it , we have nothing but our own or their warranty for its acceptance with god ; and how far this will secure us , is easie to judge . we might hence also farther observe , v. that the mediator of the new covenant is in his own person god blessed for ever , to whom divine or religious worship is due from the angels themselves . as also that , vi. the father upon the account of the work of christ in the world , and his kingdom that ensued it , gives a new commandment unto the angels to worship him , his glory being greatly concerned therein . and that , vii . great is the churches security and honour , when the head of it is worshipped by all the angels in heaven ; as also that , viii . it can be no duty of the saints of the new testament to worship angels , who are their fellow servants in the worship of jesus christ. verse vii . having in one testimony from the scripture expressing the subjection of angels unto the lord christ , signally proved his main design ; the apostle proceedeth to the farther confirmation of it in the same way , and that by ballancing single testimonies concerning the nature and offices of the angels , with some others concerning the same things in the lord christ of whom he treats . and the first of these relating unto angels he layes down in the next verse . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is not much of difficulty in the words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto the angels . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of , or concerning the angels . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is often used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and on the contrary , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the angels , is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of , or concerning the angels . but as concerning the angels , ( or ) and of the angels he saith ; for these words are not spoken unto the angels , as the following words are directly spoken unto the son ; he is the person as well spoken to , as spoken of , but so are not the angels in the place from whence this testimony is taken , wherein the holy ghost only declareth the providence of god concerning them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he saith ; that is , god the father saith ; or the holy ghost in the scripture saith , as was before observed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is minister publicus ; a publick minister , or agent ; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as hesychius renders it , publick . he that is employed in any great and publick work is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hence of old magistrates were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they are by paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . the ministers of god. and chap. . v. . of this epistle , he calls the lord jesus in respect of his priestly office , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the publick minister of holy things ; and himself , in respect of his apostleship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . a minister of jesus christ. so the name is on this account aequipollent unto that of angels ; for as that denoteth the mission of those spirits unto their work , so doth this their employment therein . this testimony is taken from psal. . v. . where the words are to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the translation now in the greek is the same with that of the apostle ; only for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a flame of fire , some copies have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a flaming fire , more express to the original ; and the change probably was made in the copies from this place of the apostle ; symmachus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a devouring fire . verse . but unto ( of ) the angels he saith , who maketh his angels spirits , and his ministers a flame of fire ; or flaming fire . the apostle here entereth upon his third argument to prove the preheminence of the lord christ above angels , and that by comparing them together , either as to their natures , or as to their employments , according as the one and the other is set forth declared and testified unto in the scriptures of the old testament . and this first place which he refers unto angels , we shall now explain and vindicate . and in so doing enquire , both who they are of whom the psalmist speaks , and what it is that he affirmeth of them . there is a threefold sense given of the words of the psalmist , as they lye in the hebrew text. . the first is that of the modern jews , who deny that there is any mention made of angels : affirming the subject that the psalmist treats of to be the winds , with thunder and lightning , which god employes as his messengers and ministers to accomplish his will and pleasure . so he made the winds his messengers when he sent them to raise a storm on jonah , when he fled from his presence ; and a flaming fire his minister , when by it he consumed sodom and gomorrah ; and this opinion makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which it interprets winds , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a flaming fire to be the subject of the proposition , of whom it is affirmed that god employes them as his messengers and ministers . that this opinion which is directly contradictory to the authority of the apostle , is so also to the design of the psalmist , sense of the words , consent of the antient jews , and so no way to be admitted , shall afterwards be made to appear . . some averr that the winds and meteors are principally intended , but yet so , as that god affirming that he makes the winds his messengers , doth also intimate that it is the work and employment of his angels above to be his messengers also ; and that because he maketh use of their ministry to cause those winds and fires , whereby he accomplisheth his will ; and this they illustrate by the fire and winds caused by them on mount sinai , at the giving of the law. but this interpretation , whatever is pretended to the contrary , doth not really differ from the former , denying angels to be intentionally spoken of , only hooking in a respect unto them , not to be seen to contradict the apostle , and therefore will be disproved together with that which went before . . others grant , that it is the angels of whom the apostle treats , but as to the interpretation of the words , they are of two opinions . . some make spirits to be the subject of what is affirmed , and angels to be the predicate . in this sense , god is said to make those spiritual substances inhabitants of heaven his messengers , employing them in his service , and them whose nature is a flaming fire , that is , the seraphims to be his ministers , and to accomplish his pleasure . and this way , after austin , go many expositors , making the term , angels , here meerly to denote an employment , and not the persons employed . but as this interpretation also takes off from the efficacy and evidence of the apostles argument , so we shall see that there is nothing in the words themselves , leading to the embracement of it . it remains therefore , that it is the angels that are here spoken of , as also that they are intended and designed by that name , which denotes their persons and not their employment . . that angels are primarily intended by the psalmist , contrary to the first opinion of the modern jews , and the second mentioned , leaning thereunto : appears , . from the scope and design of the psalmist . for designing to set out the glory of god in his works of creation and providence , after he had declared the framing of all things by his power , which come under the name of heaven , v. , . before he proceeds to the creation of the earth , passing over , with moses , the creation of angels , or couching it with him under the production of light , or of the heavens , as they are called in job , he declareth his providence and soveraignty in employing his angels between heaven and earth , as his servants for the accomplishment of his pleasure . neither doth it at all suit his method or design , in his enumeration of the works of god , to make mention of the winds and tempests , and their use in the earth , before he had mentioned the creation of the earth its self ; which follows in the next verse unto this ; so that these senses are excluded by the context of the psalm . . the consent of the antient jews lyes against the sentiments of the modern ; both the old translations either made , or embraced by them , expresly refer the words unto angels . so doth that of the lxx . as is evident from the words ; and so doth the targum thus rendring the place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who maketh his messengers , or angels swift as spirits , and his ministers strong or powerful , as a flaming fire . the supply of the note of similitude makes it evident that they understood the text of angels , and not winds ; and of making angels as spirits , and not of making winds to be angels or messengers which is inconsistent with their words . . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doth usually denote the angels themselves , and no reason can be given why it should not do so in this place . . moreover it appears that that term is the subject of the proposition . for , . the apostle , and the lxx . fixing the articles before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , angels and ministers do plainly determine the subject spoken of . for although it may be , some variety may be observed in the use of articles in other places , so that they do not alwayes determine the subject of the proposition , as sometimes confessedly they do , as john . . john . . yet in this place , where in the original all the words are left indefinitely without any prefix to direct the emphasis unto any one of them , the fixing of them in the translation of the apostle , and lxx . must necessarily design the subject of them or else by the addition of the article , they leave the sense much more ambiguous than before , and give occasion to a great mistake in the interpretation of the words . . the apostle speaks of angels ; vnto the angels he saith ; and in all other testimonies produced by him , that whereof he treats , hath the place of the subject spoken of , and not of that which is attributed unto any thing else . neither can the words be freed from equivocation , if angels in the first place denote the persons of the angels , and in the latter their employment only . . the design and scope of the apostle requires this construction of the words ; for his intention is to prove by this testimony , that the angels are employed in such works and services , and in such a manner as that they are no way to be compared to the son of god , in respect of that office which as mediator he hath undertaken ; which the sense and construction contended for alone doth prove . . the original text requires this sense ; for according to the common use of that language , among words indefinitely used , the first denotes the subject spoken of , which is angels here ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , making his angels spirits ; and in such propositions oft times some note of similitude is to be understood , without which the sense is not compleat ; and which as i have shewed the targum supplyeth in this place . from what hath been said , i suppose it is made evident , both that the psalmist expresly treats of angels , and that that the subject spoken of by the apostle is expressed in that word ; and that following , of ministers . our next enquiry is after what is affirmed concerning these angels and ministers spoken of ; and that is , that god makes them spirits , and a flame of fire . and concerning the meaning of these words there are two opinions . first , that the creation of angels is intended in the words ; and the nature whereof they were made is expressed in them . he made them spirits ; that is of a spiritual substance ; and his heavenly ministers , quick , powerful , agile , as a flaming fire ; some carry this sense farther , and affirm that two sorts of angels are intimated ; one of an aerial substance like the wind , and the other igneal or fiery , denying all pure intelligences without mixture of matter , as the product of the school of aristotle . but this seems not to be the intention of the words ; nor is the creation of the angels , or the substance whereof they consist , here expressed . for , first , the analysis of the psalm formerly touched on requires the referring of these words to the providence of god employing of the angels , and not to his power in making them . secondly , the apostle in this place hath nothing to do with the essence and nature of the angels , but with their dignity , honour and employment , on which accounts he preferreth the lord christ before them . wherefore , secondly , the providence of god in disposing and employing of angels in his service is intended in these words ; and so they may have a double sense ; . that god employeth his angels and heavenly ministers in the production of those winds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and fire , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thunder and lightning , whereby he executeth many judgements in the world . . a note of similitude may be understood to compleat the sense ; which is expressed in the targum on the psalm ; he maketh , or sendeth his angels like the winds , or like a flaming fire , maketh them speedy , spiritual , agil , powerful , quickly and effectually accomplishing the work that is appointed unto them . either way this is the plain intendment of the psalm ; that god useth and employeth his angels in effecting the works of his providence here below , and they were made to serve the providence of god in that way and manner . this saith the apostle is the testimony which the holy ghost gives concerning them , their nature , duty and work wherein they serve the providence of god ; but now saith he , consider what the scripture saith concerning the son , how it calls him god , how it ascribes a throne and a kingdom unto him , ( testimonies whereof he produceth in the next verses ) and you will easily discern his preheminence above them . but before we proceed to the consideration of the ensuing testimonies we may make some observations on that which we have already passed through : as , . our conceptions of the angels , their nature , office and work is to be regulated by the scripture . the jews of old had many curious speculations about angels , wherein they greatly pleased , and greatly deceived themselves . wherefore the apostle in his dealing with them calls them off from all their foolish imaginations , to attend unto those things which god hath revealed in his word concerning them . this the holy ghost saith of them , and therefore this we are to receive and believe , and this alone : for , . this will keep us unto that becoming sobriety in things above us , which both the scripture greatly commends , and is exceedingly suited unto right reason . the scripture minds us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . to keep our selves within the bounds of modesty , and to be wise to sobriety . and the rule of that sobriety is given us for ever , deut. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , secret things belong to the lord our god , but revealed things to us and our children . divine revelation is the rule and measure of our knowledge in these things , and that bounds and determines our sobriety . and hence the apostle condemning the curiosity of men in this very subject about angels , makes the nature of their sin to consist in exceeding these bounds , by an enquiry into things unrevealed , and the rise of that evil to lye in pride , vanity and fleshliness , and the tendency of it to be unto false worship , superstition and idolatry , col. . . neither is there any thing more averse from right reason , nor more condemned by wise men of former times , than a curious humour of prying into those things wherein we are not concerned ; and for whose investigation we have no certain , honest , lawful rule or medium . and this evil is encreased where god himself hath given bounds to our enquiries , as in this case he hath . . this alone will bring us unto any certainty and truth . whilest men indulge to their own imaginations and fancies , as too many in this matter have been apt to do , it is sad to consider how they have wandered up and down , and with what fond conceits they have deceived themselves and others . the world hath been filled with monstrous opinions and doctrines about angels , their nature , offices and employments ; some have worshipped them , others pretended i know not what communion and entercourse with them , in all which conceits there hath been little of truth , and nothing at all of certainty . whereas if men according to the example of the apostle , would keep themselves to the word of god , as they would know enough in this matter for the discharging of their own duty , so they would have assurance and evidence of truth in their conceptions , without which pretended high and raised notions , are but a shadow of a dream , worse then professed ignorance . ii. we may hence observe , that the glory , honour and exaltation of angels lyes in their subserviency to the povidence of god ; it lyes not so much in their nature , as in their work and service . the intention of the apostle is to shew the glory of angels and their exaltation , which he doth by the induction of this testimony , reporting their serviceableness in the works wherein of god they are employed . god hath endowed the angels with a very excellent nature ; furnished them with many eminent properties of wisdom , power , agility , perpetuity ; but yet what is hereby glorious and honourable herein , consists not meerly in their nature it self , and its essential properties , all which abide in the horridest and most to be detested part of the whole creation , namely , the devils ; but in their conformity and answerableness unto the mind and will of god , that is in their moral , not meerly natural endowments ; these make them amiable , glorious , excellent . unto this their readiness for , and compliance with the will of god , that god having made them for his service , and employing them in his work , their discharge of their duty therein , with cheerfulness , alacrity , readiness and ability , is that which renders them truly honourable and glorious . their readiness and ability to serve the providence of god is their glory . for , . the greatest glory that any creature can be made partaker of is to serve the will , and set forth the praise of its creator . that is its order and tendency towards its principal end , in which two all true honour consists . it is glorious even in the angels to serve the god of glory ; what is there above this for a creature to aspire unto ? what that its nature is capable of ? those among the angels , who as it seems attempted somewhat farther , somewhat higher , attained nothing but an endless ruine in shame and misery . men are ready to fancy strange things about the glory of angels , and do little consider , that all the difference in glory that is in any parts of gods creation , lyes meerly in willingness , ability and readiness to serve god their creator . . the works wherein god employes them in a subservience unto his providence , are in an especial manner glorious works . for the service of angels as it is intimated unto us in the scripture , it may be reduced unto two heads . for they are employed either in the communication of protection and blessings to the church , or in the execution of the vengeance and judgements of god against his enemies . instances to both these purposes may be multiplyed ; but they are commonly known . now these are glorious works . god in them eminently exalts his mercy and justice , the two properties of his nature , in the execution whereof he is most eminently exalted ; and from these works ariseth all that revenue of glory and praise which god is pleased to reserve to himself from the world ; so that it must needs be very honourable to be employed in these works . . they perform their duty in their service in a very glorious manner ; with great power , wisdom , and uncontroulable efficacy . thus one of them flew . of the enemies of god in a night ; another set fire on sodom and gomorrah from heaven ; of the like power and expedition are they in all their services ; in all things to the utmost capacity of creatures answering the will of god. god himself , it is true , sees that in them and their works , which keeps them short of absolute purity and perfection ; which are his own properties ; but as to the capacity of meer creatures , and for their state and condition , there is a perfection in their obedience , and that is their glory . now if this be the great glory of angels , and we poor worms of the earth are invited as we are , into a participation with them therein , what unspeakable folly will it be in us , if we be found negligent in labouring to attain thereunto . our future glory consists in this , that we shall be made like unto angels ; and our way towards it is to do the will of our father on earth , as it is done by them in heaven . oh in how many vanities doth vain man place his glory ; nothing so shamefull that one or other hath not gloried in ; whilest the true and only glory of doing the will of god is neglected by almost all . but we must treat again of these things upon the last verse of this chapter . verse viii , ix . having given an account of what the scripture teacheth and testifieth concerning angels , in the following verses , he sheweth how much other things , and far more glorious are spoken to and of the son , by whom god revealed his will in the gospel . ver. , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but unto the son. syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but of the son he saith ; which is necessarily supplyed as to the apostles design . in the psalm the words are spoken by way of apostrophe to the son ; and they are recited by the apostle as spoken of him ; that is , so spoken to him , as to continue a description of him and his state or kingdom . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , psal. . . is the place from whence the words are taken . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the lxx . render these words as the apostle . aquila , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thy throne o god for ever and yet ; symmachus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thy throne o god is everlasting and yet ; and that because it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , absolutely ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in the translation of aquila . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a kingly throne ; nor is it ever used in scripture for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a common seat. metonymically it is used for power and government , and that frequently . the lxx almost constantly render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , athenae . lib. . a free open seat with a foot-stool . and such a throne is here properly assigned unto the lord christ , mention of his foot-stool being immediately subjoyned . so god says of himself , heaven is my throne , and the earth is my foot-stool : as the heathen termed heaven , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the throne of god. thy throne , o god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in seculum & usque ; in sempiternum & perpetuo ; in seculum seculorum . the duration denoted by the conjunction of both these words , is mostly an absolute perpetuity , and a certain uninterrupted continuance , where the subject spoken of admits a limitation . many of the greek interpreters render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , attending to the sound rather than the use and signification of the word ; so is yet in our language . this we express by , for ever and ever . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the variation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first place before mentioned , takes off from the elegancy of the expression , and darkens the sense ; for the article prefixed to the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares that to be the subject of the proposition . the words of the psalmist are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . shelet is virga and sceptrum , and in this place is rendred by aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a rod , a staff , a scepter ; always a scepter when referred to rule , as in this place it is called the scepter of the kingdom . a scepter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rectus fuit , to be right , streight ; upright principally in a moral sense : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of uprightness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly such a rectitude as we call streight , opposed to crooked ; and metaphorically only is it used for moral uprightness , that is , equity and righteousness . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; boderianus , sceptrum erectum , a scepter listed up , or held upright . the paris edition , sceptrum protensum , a scepter stretched out ; and the stretching out of the scepter was a sign and token of mercy , esth. . . tremelius , virga recta , which answers mischor in both its acceptations . erpenius to the same purpose , sceptrum rectum , a right scepter . thou hast loved righteousness , and hated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iniquity , unrighteousness , wickedness ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , propterea , propter quod , quare , ideo , idcirco ; wherefore , for which cause . some copies of the lxx and aquila read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to have been taken into the lxx from this rendring of the words by the apostle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 god thy god , hath anointed thee . the words in greek and hebrew are those from whence the names of christ and messiah are taken , which are of the same importance and signification , the anointed one . and the same is expressed by the targumist . aquila , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hath anointed thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the instrument in doing of the thing intended , expressed by the accusative case ; whereof there are other instances in that language . of old the lxx read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the oil of delight , or ornament ; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came also into the greek version from this place of the apostle , and is more proper than the old reading , the oil of rejoycing , joy or gladness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before , or above those that partake with thee . thy fellows , or companions : so symmachus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vers. , . but unto the son ( he saith ) thy throne , o god is for ever , the scepter of thy kingdom is a scepter of righteousness . thou hast loved righteousness , and hated iniquity , wherefore god , thy god , hath anointed thee with the oil of gladness above thy fellows . this testimony is produced by the apostle in answer unto that fore-going concerning angels . those words , saith he , were spoken by the holy ghost of the angels , wherein their office and employment under the providence of god is described . these are spoken by the same spirit of the son , or spoken to him ; denoting his praeexistence unto the prophesies themselves . there is little or no difficulty to prove that this testimony belongs properly unto him by whom it is applied by the apostle . the antient jews granted it , and the present doctors cannot deny it : one of them sayes indeed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this psalm is spoken of david or the messiah . these are the words , and this is the opinion of aben-ezra , who accordingly endeavours to give a double sense of the chief passages in this psalm ; one as applied unto david , another as applied unto the messiah which he enclines unto . jarchi turns it into an allegory , without any tollerable sense throughout his discourse . but though it might respect them both , yet there is no pretence to make david the subject of it ; the title and whole contexture of it excluding such an application . the targum wholly applies the psalm to the messiah ; which is somewhat a better evidence of the conception of the antient jews , than the private opinion of any later writer can give us . and the title of the psalm in that paraphrase , would make it a prophesie given out in the days of moses , for the use of the sanedrin ; which manifests what account it had of old in their creed concerning the messiah . some christian interpreters have so far assented unto the latter rabbins , as to grant that solomon was primarily intended in this psalm as a type of christ ; and that the whole was an epithalamium or marriage-song , composed upon his nuptials with the daughter of pharaoh . but there want not important reasons against this opinion . for , . it is not probable that the holy ghost should so celebrate that marriage , which as it was antecedently forbidden by god , so it was never consequently blessed by him , she being among the number of those strange women which tu●ned his heart from god , and was cursed with barrenness ; the first forreign breach that came upon his family and all his magnificence being also from egypt , where his transgression began . . there is scarce any thing in the psalm that can with propriety of speech be applied unto solomon . two things are especially insisted on in the former part of the psalm ; first , the righteousness of the person spoken of in all his ways and administrations , and then the perpetuity of his kingdom . how the first of these can be attributed unto him , whose transgressions and sins were so publick and notorious ; or the latter to him who reigned but forty years , and then left his kingdom broken and divided to a wicked foolish son , is hard to conceive . as all then grant that the messiah is principally , so there is no cogent reason to prove that he is not solely intended in this psalm . i will not contend , but that sundry things treated of in it might be obscurely typified in the kingdom and magnificence of solomon ; yet it is certain , that most of the things mentioned , and expressions of them , do so immediately and directly belong unto the lord christ , as that they can in no sense be applied unto the person of solomon ; and such are the words insisted on in this place by our apostle , as will be made evident in the ensuing explication of them . we must then in the next place consider what it is that the apostle intends to prove and confirm by this testimony , whereby we shall discover its suitableness unto his design . now this is not , as some have supposed , the deity of christ ; nor doth he make use of that directly in this place , though he do in the next verse , as a medium to prove his preheminence above the angels , although the testimonies which he produceth do eminently mention his divine nature . but that which he designs to evince is this only , that he whom they saw for a time made lower than the angels , chap. . . was yet in his whole person , and as he discharged the office committed unto him , so far above them , as that he had power to alter and change those institutions which were given out by the ministery of angels . and this he doth undeniably by the testimonies alledged , as they are compared together . for whereas the scripture testifies concerning angels , that they are all servants , and that their chiefest glory consists in the discharge of their duty as servants ; unto him a throne , rule , and everlasting dominion , administred with glory , power , righteousness and equity are ascribed : whence it is evident , that he is exceedingly exalted above them , as is a king on his throne above the servants that attend him and do his pleasure . and this is sufficient to manifest the design of the apostle , as also the evidence of his argument from this testimony . the exposition of the words belongs properly to the place from whence they are taken . but yet that we may not leave the reader unsatisfied as to any particular difficulty that may seem to occur in them , this exposition shall be here also attended . the first thing to be attended in them , is the compellation of the person spoken unto , o god ; thy throne , o god. some would have elohim , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to be a name common to god with others , namely angels , and judges ; and in that large acceptation to be here ascribed to the lord christ ; so that though he be expresly called elohim , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet that proves him not to be god by nature , but only to be so termed in respect of his office , dignity and authority ; and this is contended for by the socinians . but this gloss is contrary to the perpetual use of the scripture ; for no one place can be instanced in , where the name elohim is used absolutely , and restrained unto any one person , wherein it doth not undeniably denote the true and only god. magistrates are indeed said to be elohim , in respect of their office , but no one magistrate was ever so called ; nor can a man say without blasphemy to any of them , thou art elohim , or god. moses also is said to be elohim , a god , but not absolutely ; but a god to pharaoh , and to aaron ; that is , in god's stead , doing and performing in the name of god what he had commanded him . which places jarchi produceth in his comment , to countenance this sense but in vain . it is then the true god that is spoken unto in this apostrophe , elohim , o god. this being granted , erasmus starts a new interpretation of the whole words , though he seemeth not to approve of his own invention : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is uncertain , saith he , whether the meaning be , thy throne , o god , or god is thy throne for ever : in the first way , the word is an apostrophe to the son , in the latter it expresseth the person of the father . and this interpretation is embraced and improved by grotius , who granting that the word elohim used absolutely signifieth as much as elohe elohim , the god of gods , would not allow that it should be spoken of christ , and therefore renders the words , god shall be thy seat for ever , that is , shall establish thee in thy throne . and this evasion is also fixed on by aben-ezra , from hagaon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; god shall establish thy throne . may men be allowed thus to thrust in what words they please into the text , leading to another sense than what it self expresseth , there will not much be left certain in the whole book of god. however , in this present instance , we have light enough to rebuke the boldness of this attempt . for , . the interpretation insisted on is contrary to all old translations , whose language would bear a difference in the word , expressing it in the vocative case , o god. . contrary to the received sense of jews and christians of old , and in especial of the targum on the psalm , rendring the words , thy throne , o god , is in heaven , for ever . . contrary to the contexture and design of the apostles discourses , as may appear from the consideration of the preceding enarration of them . . leaves no tollerable sense unto the words ; neither can they who embrace it declare in what sense god is the throne of christ. . is contrary to the universally constant use of the expression in scripture ; for where ever there is mention of the throne of christ , somewhat else , and not god , is intended thereby . . the word supplied by grotius from saadias and aben-ezra , to induce a sense unto his exposition , [ shall establish ] makes a new text , or leads the old utterly from the intention of the words . for whereas it cannot be said , that god is the throne of christ , nor was there any need to say , that god was for ever and ever , which two things must take up the whole intendment of the words , if god the father be spoken of , the adding of , shall establish , or confirm , into the text , gives it an arbitrary sense , and such as by the like suggestion of any other word , ( as shall destroy ) may be rendred quite of another importance . it is christ then , the son , that is spoken to and denoted by that name elohim , o god , as being the true god by nature , though what is here affirmed of him be not as god , but as the king of his church and people ; as in another place , god is said to redeem his church with his own bloud . secondly , we may consider what is assigned unto him , which is his kingdom ; and that is described , . by the insignia regalia , the royal ensigns of it , namely his throne and scepter . . by its duration , it is for ever . . his manner of administration , it is with righteousness ; his scepter is a scepter of righteousness . . his furniture or preparation for this administration , he loved righteousness and hated iniquity . . by an adjunct priviledge , unction with the oil of gladness : which , . is exemplified by a comparison with others , it is so with him , above his fellows . the first insigne regium mentioned , is his throne , whereunto the attribute of perpetuity is annexed , it is for ever . and this throne denotes the kingdom it self . a throne is the seat of a king in his kingdom , and is frequently used metonymically for the kingdom it self , and that applied unto god and man. see dan. . . king. . , . angels indeed are called thrones , col. . . but that is either metaphorically only , or else in respect of some especial service allotted unto them ; as they are also called princes , dan. . . yet being indeed servants , rev. . . heb. . . these are no where said to have thrones ; the kingdom is not theirs , but the sons . and whereas our lord jesus christ promiseth his apostles that they shall at the last day sit on thrones judging the tribes of israel : as it proves their participation with christ in his kingly power , being made kings unto god , rev. . . and their interest in the kingdom which it is his pleasure to give them , so it proves not absolutely that the kingdom is theirs , but his on whose throne theirs do attend . neither doth the throne simply denote the kingdom of christ , or his supream rule and dominion ; but the glory also of his kingdom , being on his throne , is in the height of his glory . and thus because god manifests his glory in heaven , he calls that his throne , as the earth is his footstool , isa. . . so that the throne of christ is his glorious kingdom elsewhere expressed by his sitting down at the right hand of the majesty on high . secondly , to this throne eternity is attributed ; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for ever and ever . so is the throne of christ said to be in opposition unto the frail mutable kingdoms of the earth . of the increase of his government and peace there shall be no end , upon the throne of david , and upon his kingdom to order it , and to establish it with judgement and with justice from henceforth and for ever , isa. . . his dominion is an everlasting dominion which shall not pass away , and his kingdom that which shall not be destroyed , dan , . . micah . . psal. . , . psal. . . it shall neither decay of it self , nor fail through the opposition of its enemies : for he must reign untill all his enemies are made his footstool , cor. . , , , . nor is it any impeachment of the perpetuity of the kingdom of christ , that at the last day he shall deliver it up to god the father : cor. . . seeing that then shall be an end of all rule . it is enough that it continue untill all the ends of rule be perfectly accomplished ; that is , untill all the enemies of it be subdued , and all the church be saved , and the righteousness grace and patience of god be fully glorified ; whereof afterwards . thirdly , the second insigne regium , is his scepter . and this though it sometimes also denote the kingdom it self , gen. . . numb . . . isa. . . zech. . . yet here it denotes the actual administration of rule , as is evident from the adjunct of vprightness annexed unto it . and thus the scepter denotes both the laws of the kingdom , and the efficacy of the government it self . so that which we call a righteous government , is here called a scepter of uprightness . now the means whereby christ carrieth on his kingdom , are his word and spirit , with a subserviency of power in the works of his providence , to make way for the progress of his word to avenge its contempt . so the gospel is called , the rod of his strength , psalm . . see cor. . , , . he smites the earth with the rod of his mouth , and slayes the wicked with the breath of his lips , isa. . . and these are attended with the sword of his power and providence , psal. . . revel . . . or his rod , psal. . . or sickle , revel . . . in these things consists the scepter of christs kingdom . fourthly , concerning this scepter it is affirmed , that it is a scepter of vprightness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denotes either the nature of the scepter , that it is straight and right , or the vse of it , that it is lifted up or stretched out , as was shewed in the opening of the words . in the first sense it denoteth righteousness , in the latter mercy . according to the first sense , the following words , thou hast loved righteousness , discover the habitual root of his actual righteous administration . according to the latter , there is a progress made in them to a farther qualification of the rule of christ , or of christ in his rule . but the former sense is rather to be embraced ; the latter metaphor being more strained and sounded only in one instance that i remember in the scripture , and that not taken from among the people of god , but strangers and oppressors , esther . . the scepter then of the kingdom of christ is a scepter of righteousness , because all the laws of his gospel are righteous , holy , just , full of benignity and truth , titus . , . and all his administration of grace , mercy , justice , rewards and punishments , according to the rules , promises and threats of it , in the conversion , pardon , sanctification , trials , afflictions , chastisements , and preservation of his elect , in his convincing , hardening , and destruction of his enemies , are all righteous , holy , unblameable and good , isa. . , , . chap. . . psal. . . rev. . . chap. . . and as such will they be gloriously manifested at the last day , thess. . . though in this present world they are reproached and despised . fifthly , the habitual frame of the heart of christ in his regal administrations . he loveth righteousness and hateth iniquity . this shews the absolute compleatness of the righteousness of christs kingdom , and of his righteousness in his kingdom . the laws of his rule are righteous , and his administrations are righteous , and they all proceed from an habitual love to righteousness , and hatred of iniquity in his own person . among the governments of this world , oft times the very laws are tyranical , unjust and oppressive ; and if the laws are good and equal , yet oft times their administration is unjust , partial and wicked ; or when men do abstain from such exorbitancies , yet frequently they do so upon the account of some self-interest and advantage , like jehu , and not out of a constant , equal , unchangeable love of righteousness and hatred of iniquity ; but all these are absolutely compleat in the kingdom of jesus christ. for whereas the expression both in the hebrew and the greek seems to regard the time past , thou hast loved righteousness and hated iniquity , yet the constant present frame of the heart of christ in his rule is denoted thereby ; for the greek translation exactly followeth and expresseth the hebrew . now there being no form of verbs in that language expressing the present time , there is nothing more frequent in it than to denote that which is present and abiding , by the praeterperfect tense , as it doth in this place . sixthly , the consequence of this righteous rule in christ is , his anointing with the oyle of gladness ; wherein we may consider , ( . ) the author of the priviledge conferred on him ; that is , god , his god. ( . ) the priviledge it self , unction with the oyle of gladness . ( . ) the connection of the collation of this priviledge unto what went before ; wherefore , or for which cause . . for the author of it , it is said to be god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god thy god. many both antient and modern expositors do suppose , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the first place , or god , is used in the same sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the verse foregoing , and that it ought to be rendered o god , and the words to be read , therefore , o god , thy god hath anointed thee ; but as no old translation gives countenance to this conception , so that reduplication of the name of god , by an application of it in the second place , as god my god , god thy god , god the god of israel , being frequent in the scripture , there is no cogent reason why we should depart in this place from that sense of the expression . the name god , in the first place , denotes him absolutely who conferred this priviledge on the lord christ , that is god ; and in the second place , a reason is intimated of the coll●tion its self , by an appropriation of god to be his god in a peculiar manner . god is said to be the god of the son , upon a threefold account ; . in respect of his divine nature ; as he is his father , so his god , whence he is said to be god of god ; as having his nature communicated unto him by vertue of his eternal generation , john . . . in respect of his humane nature , as he was made of a woman made under the law ; so god also was his god ; as he is the god of all creatures : psal. . . psal. . . . in respect of his whole person , god and man , as he was designed by his father to the work of mediation ; in which sense he calls him his god and his father , john . . and in this last sense is it , that god is here said to be his god ; that is , his god in especial covenant , as he was designed and appointed to be the head and king of his church : for therein did god the father undertake to be with him , to stand by him , to carry him through with his work , and in the end to crown him with glory . see isa. . , , , , , , , , , , . chap. . , , , , , . . for the priviledge it self , it is vnction with the oyle of gladness . there may be a double allusion in these words . . to the common use of oyle , and anointing , which was to exhilerate and make the countenance appear chearful at feasts and publick solemnities , psal. . . luke . . . to the especial use of it in the unction of kings , priests and prophets , exod. . that the ceremony was typical , is evident from isa. . . and it denoted the collation of the gifts of the holy ghost , whereby the person anointed was enabled for the discharge of the office he was called unto . and in this sense there is commonly assigned a threefold unction of christ. . at his conception , when his humane nature was sanctified by the holy spirit , luke . . and radically endowed with wisdom and grace which he grew up in luke . , . . at his baptism and entrance into his publick ministry , when he was in an especial manner furnished with those gifts of the spirit which were needful for the discharge of his prophetical office , matth. . . john . . at his ascension , when he received of the father the promise of the spirit , to pour him forth upon his disciples , acts . . now though i acknowledge the lord christ to have been thus anointed , and that the communication of the gifts and graces of the spirit unto him in fulness , is called his vnction ; yet i cannot grant that any of them are here directly intended . but that which the apostle seems here to express with the psalmist , is the glorious exaltation of jesus christ , when he was solemnly enstated in his kingdom : this is that which is called the making of him both lord and christ , acts . . when god raised him from the dead , and gave him glory , pet. . . he is called christ from the unction of the spirit ; and yet here in his exaltation , he is said in especial manner to be made christ ; that is , taken gloriously into the possession of all the offices and their full administration , whereunto he was anointed and fitted by the communication of the gifts and graces of the spirit unto him . it is i say , the joyful glorious unction of his exaltation , when he was signally made lord and christ , and declared to be the anointed one of god that is here intended : se● phil. . , . which also appears , . from the adjunct of this unction ; he is anointed with the oyle of gladness ; which denotes triumph and exaltation , freedom from trouble and distress : whereas , after those antec●dent communications of the spirit unto the lord christ , he was a man of sorrows , acquainted with grief , and exposed to innumerable evils and troubles . . the relation of this priviledge granted unto the lord christ unto what went before , he loved righteousness , and hated iniquity , expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( the third thing considerable in this last clause of the testimony ) doth plainly declare it . the lord christs love to righteousness and hatred to iniquity , proceeded from his vnction with the graces and gifts of the spirit ; and yet they are plainly intimated here to go before this anointing with the oyle of gladness ; which is therefore mentioned , as the consequent of his discharge of his office in this world , in like manner as his exaltation every where is , phil. . , . rom. . . and if this anointing denote the first vnction of christ , then must he be supposed to have the love to righteousness mentioned , from elsewhere , as antecedent thereunto , which is not so . wherefore these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do declare at least a relation of congruency and conveniency unto an antecedent discharge of office in the lord christ , and are of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , psal. . . and so can respect nothing but his glorious exaltation , which is thus expressed . the last thing considerable in the words , is the prerogative of the lord christ in this priviledge ; he is anointed above his fellows . now these fellows , companions , or associates of the lord christ , may be considered either generally , for all those that partake with him in this unction , which are all believers , who are co-heirs with him , and thereby heirs of god , rom. . . or more especially for those who were employed by god , in the service building and rule of his church in their subordination unto him ; such as were the prophets of old , and afterwards the apostles , ephes. . . in respect unto both sorts the lord christ is anointed with the oyle of gladness above them ; but the latter sort are especially intended ; concerning whom the apostle gives an especial instance in moses , ch. . affirming the lord christ in his work about the church to be made partaker of more glory than he . in a word , he is incomprehensibly exalted above angels and men. and this is the first testimony whereby the apostle confirms his assertion of the preheminence of the lord christ above angels , in that comparison which he makes between them ; which also will afford the ensuing observations . i. the conferring and comparing of scriptures is an excellent means of coming to an acquaintance with the mind and will of god in them . thus dealeth the apostle in this place ; he compareth what is spoken of angels in one place , and what of the son in another , and from thence manifesteth what is the mind of god concerning them . this duty lyes in the command we have to search the scriptures , john . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make a diligent investigation of the mind of god in them , comparing spiritual things with spiritual . what god hath declared of the mind of the spirit in one place , with what in like manner he hath manifested in another . god to try our obedience , and to exercise our diligence , unto a study in his word day and night , psal. . . and our continual meditation thereon , tim. . . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meditate on these things , be wholly in them ) hath planted his truths with great variety up and down his word ; yea , here one part , and there another of the same truth , which cannot be throughly learned , unless we gather them together into one view . for instance , in one place , god commands us to circumcise our hearts , and to make unto our selves new hearts , that we may fear him ; which at first consideration seems so to represent it not only as our duty , but also within our power , as though we had no need of any help from grace for its accomplishment . in another he promiseth absolutely to circumcise our hearts , and to give us new hearts to fear him , as though it were so his work , as not to be our concernment to attempt it . but now these several places being spiritually compared together , make it evident , that as it is our duty to have new and circumcised hearts , so it is the effectual grace of god that must work and create them in us . and the like may be observed in all the important truths that are of divine revelation . and this , . discovers the root of almost all the errors and heresies that are in the world. men whose hearts are not subdued by faith and humility unto the obedience of the truth , lighting on some expressions in the scripture , that singly considered seem to give countenance to some such opinion as they are willing to embrace ; without farther search they fix it on their minds and imagination , untill it is too late to oppose any thing unto it . for when they are once fixed in their perswasions , those other places of scripture which they should with humility have compared with that whose seeming sense they cleave unto , and from thence have learned the mind of the holy ghost in them all , are considered by them to no other end , but only how they may pervert them , and free themselves from the authority of them . this i say , seems to be the way of the most of them , who pertinaciously cleave unto false and foolish opinions . they rashly take up a seeming sense of some particular places , and then obstinately make that sense the rule of interpreting all other scriptures what ever . thus in our own dayes , we have many who from the outward sound of those words , joh. . . he is the true light which lighteneth every man that comes into the world , having taken up a rash , foolish and false imagination that christ is that light which is remaining in all men , and therein their guide and rule , do from thence either wrest the whole scripture to make it suit and answer that supposal , or else utterly slight and despise it ; when if they had compared it with other scriptures which clearly explain and declare the mind of god in the things which concern the person and mediation of the lord christ , with the nature and works of natural , and saving spiritual light , and submitted to the authority and wisdom of god in them , they might have been preserved from their delusion . it shews also , . the danger that there is unto men unskilled and unexercised in the word of truth : when without the advice , assistance , or directions of others who are able to guide them and instruct their enquiry after the mind of god. they hastily embrace opinions , which it may be some one text or other of scripture doth seemingly give countenance unto . by this means do men run themselves into the fore-mentioned danger every day ; especially where any seducing spirit applyes himself unto them , with swelling words of vanity , boasting of some misunderstood word or other . thus have we seen multitudes lead by some general expressions in two or three particular places of scripture , into an opinion about a general redemption of all mankind and every individual thereof ; when if they had been wise , and able to have searched those other scriptures innumerable , setting forth the eternal love of god to his elect , his purpose to save them by jesus christ , the nature and end of his oblation and ransom , and compared them with others , they would have understood the vanity of their hasty conceptions . . from these things it appears , what diligence , patience , waiting , wisdom is required of all men in searching of the scriptures , who intend to come unto the acknowledgement of the truth thereby . and unto this end , and because of the greatness of our concernment therein , doth the scripture it self abound with precepts , rules , directions , to enable us unto a right and profitable discharging of our duty . they are too many here to be inserted . i shall only add , that the diligence of heathens will rise up in judgement and condemn the sloth of many that are called christians in this matter . for whereas they had no certain rule , way , or means to come to the knowledge of the truth , yet they ceased not with indefatigable diligence and industry to enquire after it , and to trace the obscure footsteps of what was left in their own natures , or implanted on the works of creation . but many , the most of those unto whom god hath granted the inestimable benefit and priviledge of his word , as a sure and infallible guide to lead them into the knowledge of all useful and saving truth , do openly neglect it , not accounting it worthy their searching , study , and diligent examination . how wofully will this rise up in judgement against them at the last day , is not difficult to conceive . and how much greater will be their misery , who under various pretences for their own corrupt ends , do deter , yea and drive others from the study of it . ii. it is the duty of all believers to rejoyce in the glory , honour and dominion of jesus christ. the church in the psalm takes by faith a prospect at a great distance of his coming and glory ; and breaks out thereon in a way of exultation and triumph into those words ; thy throne o god is for ever . and if this were a matter of such joy unto them , who had only an obscure vision and representation of the glory which many ages after was to follow , pet. . . . what ought the full accomplishment and manifestation of it , be unto them that believe now in the dayes of the the gospel . this made them of old rejoyce with joy unspeakable and full of glory , even because they saw and heard the things which kings wise men and prophets desired to see , and saw them not ; god having prepared some better thing for us , that they without us should not be made perfect , chap. . . for , . herein god is glorified : the kingdom of christ is the glory of god ; thereby is his name and praise exalted in the world ; and therefore upon the erection and setting of it up , are all his people so earnestly invited to rejoyce and triumph therein , psal. . , , . psal. . , , , . psal. . , , &c. this i say is a cause of eternal joy unto all his saints , that god is pleased to glorifie himself , and all the infinite excellencies of his nature in the kingdom and rule of jesus christ. . herein doth the honour and glory of christ as mediator consist , which is a matter of great rejoycing unto all that love him in sincerity . he tells his disciples , john . . that if they loved him , they would rejoyce because he said he went unto the father . they considered only their own present condition and distres , being filled with sorrow , because he had told them of his departure from them : but saith he , where is your love to me ? ought you not to have that in your hearts as well as care of your selves ? for your condition i shall take care , and provide for your security ; and if you love me , you cannot but rejoyce because i go to my father to receive my kingdom . that he who loved us , that gave himself for us , that underwent every thing that is reproachful or miserable for our sakes , is now exalted , glorified , enthroned in an everlasting immoveable kingdom , above all his enemies , secure from all opposition , is a matter of inexpressible joy , if we have any love unto him . . our own concernment , security , safety , present and future happiness lyes herein . our all depends upon the kingdom and throne of christ. he is our king if we are believers ; our king to rule , govern , protect and save us ; to uphold us against opposition , to supply us with strength , to guide us with counsel , to subdue our enemies , to give us our inheritance and reward , and therefore our principal interest lyes in his throne , the glory and stability thereof . whilest he reigneth we are safe , and in our way to glory . to see by faith this king in his beauty , upon his throne , high and lifted up , and his train filling the temple , to see all power committed unto him , all things given into his hands , and herein disposing of all and ruling all things for the advantage of his church , must needs cause them to rejoyce , whose whole interest and concernment lyes therein . . the whole world , all the creation of god are concerned in this kingdom of christ. setting aside his cursed enemies in hell , and the whole creation is benefited by this rule and dominion ; for as some men are made partakers of saving grace and salvation thereby , so the residue of that race , by and with them , do receive unspeakable advantages in the patience and forbearance of god ; and the very creature it self is raised as it were into an hope and expectation thereby of deliverance from that state of vanity whereunto now it is subjected , rom. . , . so that if we are moved with the glory of god , the honour of jesus christ , our own only and eternal interest , with the advantage of the whole creation , we have cause rejoyce in this throne and kingdom of the son. iii. it is the divine nature of the lord christ , that gives eternity , stability and vnchangeableness to his throne and kingdom . thy throne o god is for ever . concerning this see what hath formerly been delivered about the kingdom of christ. iv. all the laws , and the whole administration of the kingdom of christ by his word and spirit , are all equal , righteous and holy . his scepter is a scepter of righteousness the world indeed likes them not ; all things in his rule seem unto it , weak , absurd , and foolish , cor. . , . but they are otherwise , the holy ghost being judge , and such they appear unto them that do believe ; yea whatever is requisite to make laws and administrations righteous , it doth all concurr in those of the lord jesus christ. as . authority , a just and full authority for enacting is requisite to make laws righteous . without this , rules and precepts may be good materially , but they cannot have the formality of law , which depends on the just authority of the legislator ; without which nothing can become a righteous law. now the lord christ is vested with sufcient authority for the enacting of laws and rules of administration in his kingdom ; all authority , all power in heaven and earth , is committed unto him , as we have before proved at large . and hence those that will not see the equity of his rule , shall be forced at last to bow under the excellency of his authority . and it were to be wished , that those who undertake to make laws and constitutions in the kingdom of christ , would look well to their warrant . for it seems that the lord christ unto whom all power is committed , hath not delegated any to the sons of men , but only that whereby they may teach others to do and observe what he hath commanded , matth. . . if moreover they shall command or appoint ought of their own , they may do well to consider by what authority they do so ; seeing that is of indispensible necessity unto the righteousness of any law whatever . . wisdom is required to the making of righteous laws . this is the eye of authority , without which it can act nothing rightly or equally . effects of power without wisdom are commonly unjust and tyranical , alwayes useless and burdensom . the wisdom of law-makers is that which hath principally given them their renown . so moses tells the israelites , that all nations would admire them when they perceived the wisdom of their laws , deut. . now the lord christ is abundantly furnished with wisdom for this purpose . he is the foundation stone of the church , that hath seven eyes upon him , zech. . . a perfection of wisdom and understanding in all affairs of it ; being anointed with the spirit unto that purpose , isa. . , . yea , in him are hid all the treasures of wisdom and knowledge , col. . . it having pleased the father , that in him all fulness should dwell , col. . . so that there can be no defect in his laws and administrations on this account . he is wise of heart , and knows perfectly what rules and actings are suited to the glory of god , and the condition of the subjects of his kingdom ; and what tendeth to their spiritual and eternal advantage . he knows how to order all things unto the great end which in his government he aimeth at . and thence do all his laws and administrations become righteous . and this also well deserves their consideration , who take upon them to appoint laws and rules within his dominion unto his subjects , for the ends of his rule , and substance of his worship . have they wisdom sufficient to enable them so to do ? doth the spirit of the lord christ rest upon them , ●o make them of quick understanding in the fear of the lord ? are they acquainted with the state and condition , the weakness , temptations , graces of all the people of christ ? if they are not , how know they but that they may command and appoint them things greatly to their disadvantage , when they think to profit them ? it seems a great self-assuming , for men to suppose themselves wise enough to give laws to the subjects of christ , in things directly appertaining to his kingdom . . they are righteous , because they are easie , gentle , and not burdensome . the righteousness and uprightness here mentioned , doth not denote strict , rigid , severe justice , extending its self unto the utmost of what can be required of the subjects to be ruled ; but equity mixed with gentleness , tenderness and condescension ; which if it be absent from laws , and they breath nothing but severity , rigor and arbitrary impositions , though they may not be absolutely unjust , yet they are grievous burdensom : thus peter calls the law of commandments contained in the ordinances of old , a yoke which neither their fathers nor themselves were able to bear , acts . . that is could never obtain rest or peace in the precise rigid observation required of them . but now for the rule of christ , he tells us , that his yoke is easie , and his burden light , matth. . . and that his commandments are not grievous , john . . and this gentleness and easiness of the rule of christ consisteth in these three things . . that his commands are all of them reasonable , and suited unto the principles of that natural obedience we owe to god ; and so not grievous unto any thing in us , but that principle of sin and darkness which is to be destroyed . he hath not multiplied precepts meerly arbitrary , and to express his authority ; but given us only such as are in themselves good , and suitable unto the principles of reason ; as might be evinced by the particular considerations of his institutions . hence our obedience unto them is called our reasonable service , rom. . . . his commands are easie , because all of them are suited to that principle of the new nature , or new creature which he worketh in the hearts of all his disciples . it likes them , loves them , delights in them , which makes them easie unto it . the lord christ rules , as we said , by his word and spirit , these go together in the covenant of the redeemer , isa. . , . and their work is suited and commensurate one to the other . the spirit creates a new nature fitted for obedience according to the word ; and the word gives out laws and precepts suited unto the inclination and disposition of that nature : and in these two consist the scepter and rule of christ. this suitableness of principle and rule one to the other makes his government easie , upright and righteous . . his commands are easie , becauses he continually gives out supplies of his spirit , to make his subjects to yield obedience unto them . this is that which above all other things sets a lustre upon his rule . the law was holy just and good of old ; but whereas it exhibited not strength unto men to enable them unto obedience , it became unto them altogether useless and unprofitable , as to the end they aimed at in its observation . it is otherwise in the kingdom of christ ; what ever he requires to have done of his subjects , he gives them strength by his spirit and grace to perform it ; which makes his rule easie , righteous , equal , and altogether lovely . neither can any of the sons of men pretend to the least share or interest in this priviledge . . this rule and administration of christs kingdom is righteous , because useful and profitable . then are laws good , wholesome and equal , when they lead unto the benefit and advantage of them that do observe them . laws about slight and trivial things , or such as men have no benefit or advantage by their observation , are justly esteemed grievous and burdensome . but now all the laws , and whole rule of the lord christ , are every way useful and advantagious to his subjects . they make them holy , righteous , such as please god and are useful to mankind . this is their nature , this their tendency . whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report , they are all ingenerated in the soul , by and in the observance of these laws of christ's rule . they free the soul from the power of lust , the service of sin , fear of death hell and the world , guide it in the truth , make it fruitful amongst mankind , and amiable unto god himself . . their end manifests them to be righteous . the worth and equity of laws is taken off , when low and unworthy ends are proposed unto their observation : but these of the lord christ direct unto the highest end , propose and promise the most glorious reward ; so that whatsoever may be done or suffered in an adherence unto them , bears no proportion to that exceeding rich and eternal reward which they are attended withall , which renders them highly righteous and glorious . and many other considerations of the like nature may be added . and hence a three-fold corolary may be taken . . that our submission to this scepter of the lord christ , our obedience to the laws of his kingdom , and the administration thereof , is very righteous , equal and reasonable . what can be farther desired to render it so , or to provoke us unto it ? . that the condemnation of those that refuse the reign of christ over them , that will not yield obedience unto his laws , is most just and righteous . on these accounts will their mouthes be stopped for ever , when he comes to deal with them , who know not god , and obey not the gospel . . it is our wisdom to content our selves with the laws of christ , in things that belong unto his kingdom . they alone , as we have seen , have those properties which make our obedience useful or profitable ; what-ever we do else in reference unto the same end with them , is needless and fruitless drudging . v. the righteous administrations of the lord christ in his government proceed all from his own habitual righteousness and love thereunto . see this declared by the prophet , isa. . v. , , , , , , . vi. god is a god in especial covenant with the lord christ , as he is the mediator ; god thy god. of this covenant i have treated largely else-where ; and therefore shall not here insist upon it . vii . the collation of the spirit on the lord christ , and his glorious exaltation , are the peculiar works of god the father . god thy god hath anointed thee . it was god the father who designed and appointed him unto his work , who actually sent him , and set him forth in the fulness of time ; and therefore on him was it incumbent both to furnish him unto his work , and to crown him upon its performance . and herein these several acts , partly eternal , partly temporal , are considerable . . the ingagement of the eternal will , wisdom , and counsel of the father with the son about his work . prov. . , , , . isa. . , , . . his fore-ordination of his coming , by an eternal free act of his will , pet. . . act. . . . his covenant with him to abide by him in the whole course of his work . isa. . , , , . chap. . , , . . his promise of him from the foundation of the world , often reiterated and repeated , gen. . . . his actual mission and sending of him in his incarnation , zech. . , , . . the exerting of his almighty power unto that purpose and effect , luke . . . his giving of him command and commission for his work , joh. . . joh. . . . furnishing him with all the gifts and graces of his spirit , to fit him and enable him unto his work , isa. . , . isa. . , . matth. . , . joh. . , . col. . . . abiding by him in care , love , power and providence , during the whole course of his obedience and ministry , isa. . , . . speaking in him , working by him , and in both bearing witness unto him , heb. . . joh. . , , , : . giving him up unto death , rom. . . act. . . . raising him from the dead , pet. . . act. . . . giving all power , authority and judgment unto him , joh. . . matth. . . . exalting of him by his assumption into heaven , and glorious session at his right hand , act. . , . phil. . , . . giving him to be the head over all unto the church , and subjecting all things under his feet , ephes. . , , . . in all things crowning him with eternal glory and honour , joh. . . heb. . . all these and sundry other particulars of the like nature , are assigned unto the father , as part of his work , in reference unto the mediation of the son. and amongst them his exaltation and vnction with the oil of gladness hath an eminent place . and this are we taught , that in this whole work we might see the authority , counsel , and love of the father , that so our faith and hope through jesus christ might be in god , who raised him up from the dead , and gave him glory , pet. . . viii . the lord jesus christ is singular in this vnction . this is that which the apostle proves in sundry instances , and by comparing him with others , who in the most eminent manner were partakers of it . and this we are in the consideration of , as the particulars of it do occur . neither shall i at present farther insist on the ensuing observations , because i will not longer detain the reader from the context , namely , that ix . all that serve god in the work of building the church , according to his appointment , are anointed by his spirit , and shall be rewarded by his power , dan. . . x. the disciples of christ , especially those who serve him in his church faithfully , are his companions in all his grace and glory . verse x , xi , xii . in the following verses , the apostle by another illustrious testimony taken out of psal. . confirms his principal assertion in the words ensuing . vers. , , . vers. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vers. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; vers. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in the last verse for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one copy hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and m.s.t. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the words are the same in the greek bibles as in this place of the apostle , nor is there any foot-step of any other old translation of them in the psalm . the syriack differs little , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and again , to shew that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no part of the testimony cited , but serves only to the introduction of another . v. . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they shall perish ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they shall pass away ; alluding to that of pet. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the heavens shall pass away with a noise : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but thou abidest , thou continuest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & tu stans es , & tu stas , & tu stabilis es ; and thou standest , thou art standing ; answering the hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the psalm . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt roll them up . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which words interpreters render variously , though to the same purpose ; involves , boderianus , roll them ; complicabis , tremelius , fold them , duplicabis ; d' dieu , double them up . and it is manifest , that the translator reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and i doubt not but the same word was inserted into the translation of the psalm from this place of the apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou art the same , or thou art , i am . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; boderia : et tu sicut existens es ; and thou art as thou existest . tremel . tu autem sicut es , cris ; but th●u shalt be as thou art . properly , and thou , as thou art , art ; that is , art the same . the translation of the apostle in all things material answereth the original in the psalm ; v. , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou , o lord , is supplied out of the verse fore-going , i said , o my god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of old , before it was ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the beginning . and our translation needed not to have used any difference of expression in the psalm and this place of the apostle , as they do ; there , of old ; here , in the beginning . thou hast founded ( not laid the foundation of ) the earth . and the heavens are the works : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the work , which the greek renders works , because of their variety ; of thy hands . they shall perish , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but thou shalt stand , or dost abide . the word used in our translation of the psalm , ( endure ) doth ill answer the original , but the margin gives relief . psal. yea all of them shall wax old like a garment ; here , and they shall all wax old as doth a garment . a little variety without difference , and that needless ; the greek text exactly expressing the hebrew . and as a vesture shalt thou fold them up , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; shalt thou change them . the change of a vesture , whereunto the change of the heavens is compared , being by folding up , and laying aside , at least from former use ; the apostle instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shalt change , renders the word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou shall fold , or roll them up : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & tu ipse , and thou art he ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and thy years shall have no end ; shall not fail , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall not consume . there is no question but that these words do sufficiently prove the preheminence of him of whom they are spoken , incomparably above all creatures what ever . two things therefore are questioned by the enemies of the truth contained in them : . whether they were originally spoken at all of christ , which the present jews deny . . whether they are spoken all of christ , which is questioned by the socinians . these enquiries being first satisfied , the words shall be opened , and the force of the apostles argument from thence declared . . that what is spoken in this psalm doth properly respect the messiah is denied by the present jews . that it was owned by the antient hebrews is sufficiently evident from hence , that the apostle dealing with them on their own principles , urgeth them with the testimony of it . the psalm also it self-gives us light enough into the same instruction . it is partly euctical , partly prophetical ; both parts suited unto the condition of the church when the temple was wasted , and sion lay in the dust during the babylonish captivity . in the prophetical part there are three things signal . . the redemption of the people , with the re-edification of the temple , as a type of that spiritual temple and worship which was afterwards to be erected . as v. . thou shalt arise and have mercy upon sion , for the time to favour her , yea the set time is come . and v. . when the lord shall build sion , he shall appear in his glory . . the calling of the gentiles to the church and worship of god , v. . the heathen shall fear the name of the lord , and all the kings of the earth thy glory . v. , . to declare the name of the lord in sion , and his praise in jerusalem , when the people are gathered together , and the kingdoms to serve the lord. . hereby the creation of a new people , a new world , is brought in : v. . this shall be written for the generation to come , ( the world to come ) and the people that shall be created ( the new creation of jews and gentiles ) shall praise the lord. these are the heads of the prophetical part of the psalm , and they all respect things every where peculiarly assigned unto the son who was to be incarnate ; or the days of the messiah , which is all one . for , . the redemption and deliverance of the church out of trouble is his proper work . where ever it is mentioned , it is he who is intended . psal. . . so signally , zech. . , , , , , . and other places innumerable . . the bringing in of the gentiles is acknowledged by all the jews to respect the time of the messiah , it being he who was to be a light unto the gentiles ; and the salvation of god unto the ends of the earth . . also the generation to come , and people to be created , the jews themselves interpret of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , world to come , or the new state of the church under the messiah . these two last put together , the gathering of the people , and the world to come , created for the praise of god , makes it evident that it is the son whom the psalmist hath respect unto . grotius in this place affirms , that the apostle accommodates unto the messiah what was spoken of god. and he thinks it a sufficient argument to prove , the words were not spoken of the messiah , because they were spoken of god : whereas they are produced by the apostle to prove his excellency from the properties and works of his divine nature . and he addes , as the sense of the words , as accommodated unto christ , thou hast laid the foundation of the earth , that is , the world was made for thy sake . but this interpretation , or violent detortion of the words destroys it self . for if they are spoken of god absolutely , and not of the messiah to whom they are accommodated , how can it be said that the world was made for his sake , and not by him ? both senses of the words cannot be true . but this is indeed plainly to deny the authority of the apostle . it appeareth then , that many things in this psalm are spoken directly and immediately of the son ; though it be probable also that sundry things in it are affirmed distinctly of the person of the father . and hence it may be are those frequent variations of speech from the second to the third person , that occur in this psalm . . as to the second enquiry , the socinians , who grant the divine authority of this epistle , and therefore cannot deny but that these words some way or other belong unto the lord christ , yet plainly perceiving that if they are wholly understood of him , that there is an end of all their religion ; ( the creation , not of a new , but of that world which was made of old , and which shall perish at the last day , being here ascribed unto him ) fix here upon a new and peculiar evasion . some words , they say , of this testimony belong unto christ , ( so much they will yield to the authority of the apostle ) but not all of them ; whereby they hope to secure their own errour . now because if this pretence hold not , this testimony is fatal to their perswasion , i hope it will not be unacceptable , if in our passage we do consider the distribution they make of the words according to their supposition , and the arguments they produce for the confirmation of their exposition , as they are managed by crellius or schlictingius in their comment on this place . . he says , that this testimony doth so far belong unto christ , as it pertaineth unto the scope of the writer of the epistle . this scripture , saith he , as appears from v. . is to prove , that after christ sate down at the right hand of god , he was made more excellent than the angels ; whereto the affirming that he made heaven and earth , doth no way conduce . answ. . suppose that to be the scope of the apostle which is intimated ; how doth this author know that it suits not his purpose to shew that the lord christ is god , by whom heaven and earth were made , seeing it is manifest that himself thought otherwise , or he had not produced this testimony thereof . . the testimony is not unsuited unto the scope pretended . for whereas in the administration of his office the son was apparently for a while made lower than the angels , he may in these words discover the equity of his after exaltation above them , in that in his divine nature and works he was so much more excellent than they . . the true and proper design of the apostle we have before evinced , which is to prove the excellency of the person by whom the gospel was revealed , and his preheminence above men and angels , which nothing doth more unquestionably demonstrate than this , that by him the world was created ; whence the assignation of a divine nature unto him doth undeniably ensue . . to promote this observation , he addes a large discourse about the use and application of testimonies out of the old testament in the new , and says , that they are made use of by the writers of it , either because of some agreement and likeness between the things intended in the one and the other , or because of some subordination . in the former way , that which is spoken of the type , is applied unto the anti-type ; and sometimes for likeness sake , that which was spoken of one thing is applied unto another , as matth. . , . our saviour applies those words of isaiah to the present jews , which were spoken of their fore-fathers . answ. that which is spoken in the first place of an instituted type , is also spoken of the anti-type or things pre-figured by it , so far as it is represented by the type ; so that one thing teaches another , and thereon the words have a double application ; first to the type ; ultimately to the anti-type . but herein such testimonies as this have no concernment . . the scripture sometimes makes use of allegories , illustrating one thing by another , as gal. . , , , . neither hath this any place here . . that what is spoken of one , should because of some similitude be affirmed to be spoken of another , and nothing agree properly unto him , is untrue , and not to be exemplified with any seeming instance . . the words of isaiah , chap. . . which our saviour makes use of , matth. . , , . were a prophesie of the jews who then lived , as both our saviour expresly affirms , and the context in the prophet doth plainly declare . some things he addes , are applied unto others than they are spoken of , because of their subordination to him or them of whom they are spoken . thus things that are spoken of god are applied unto christ , because of his subordination to him ; and of this , saith he , we have an instance in acts . . where the words spoken of the lord christ , isa. . . i have set thee to be a light to the gentiles , that thou shouldest be for salvation to the ends of the earth ; are applied unto the apostles because of their subordination unto christ. and in this case the words have but one sense , and belong primarily unto him of whom they are first spoken , and are secondarily applied unto the other . answ. according to this rule , there is nothing that ever was spoken of god , but it may be spoken of and applied unto any of his creatures : all things being in subordination unto him . at least it may be so in that wherein they act under him , and are in a peculiar subordination to him . and yet neither can such a subordination , according to this mans opinion , be applied unto christ , who in the creation of heaven and earth was in no other subordination to god , than any other things not yet made or existing ; so that this rule , that what is spoken of god is applied unto them who are in subordination unto him , as it is false in it self , so it is no way suited to the present business ; christ being in this man's judgment in no subordination to god when the world was made , being absolutely in all respects in the condition of things that were not . nor doth the instance given at all prove or illustrate what is pretended . the apostle in the citing of those words to the jews , doth not in the least apply them to himself , but only declares the ground of his going to preach the gospel unto the gentiles ; which was , that god had promised to make him whom he preached to be a light , and to bring salvation unto them also . wherefore he addes , . what is direct to his pretension , that all the words , or things signified by them in any testimony , which are firstly spoken of one , and then are for some of the causes mentioned , ( that is , conveniency , similitude or subordination ) applied unto another , are not to be looked on as proper to him to whom they are so applied ; but so much of them is to be admitted as agrees to the scope of him by whom the testimony is used : as in the testimony produced , v. . i will be unto him a father , and he shall be to me a son ; the words immediately following are , if he shall offend against me , i will chastise him with the rod of men ; which words being spoken of solomon , can no way be applied unto christ. answ. what is spoken of any type and of christ jointly , is not so spoken for any natural conveniency , similitude or subordination , but because of gods institution , appointing the type so to represent and shadow out the lord christ , that what he would teach concerning him should be spoken of the type whereby he was represented . now no person that was appointed to be a type of that , being in all things a type , it is not necessary that what ever was spoken of him was also spoken of christ , but only what was spoken of him under that formal consideration of an instituted type . this we shewed the case to have been with solomon , of whom the words mentioned were spoken , as he bare the person of christ : other things being added in the same place , that belonged unto him in his own personally moral capacity . and therefore those things ( as that , if he offend against me ) are not at all mentioned by the apostle , as not being spoken of him as a type . and this plainly over-throws the pretension of our commentator . for if the apostle would not produce the very next words to the testimony by by him brought , because they did not belong unto him of whom he spake , it proves undeniably that all those which he doth so urge and produce were properly spoken of him . and i cannot reach the strength of this inference , because in a place where all that was spoken was not spoken of christ , the apostle makes use of what was so spoken of him , and omits that which was not ; therefore of that which he doth produce in the next place , somewhat does belong to him , and somewhat does not . if any thing be offered to this purpose , it must be in an instance of a testimony produced , in the words whereof , which are produced , and not in what may follow in the same chapter and psalm , there is that affirmed , which doth now no more belong unto christ , than the making of heaven or earth belongeth to this writer , which is the case in hand . having premised these general considerations , he makes application of them in particular to his interpretation of this testimony used by the apostle . these words , saith he , being first expresly spoken of god , and here by this writer referred unto christ , we must consider what in them makes to his scope and purpose , what is agreeable to the nature and condition of christ , who certainly was a man ; and such certainly is not he which the psalm speaks of , about the creation of heaven and earth . and this was well known to them with whom the apostle had to do . but any one may perceive that these things are spoken gratis , and upon the supposition that christ was a meer man , and not god by nature . when the words themselves ascribing a prae-existence to the world , and omnipotency unto him , do prove the contrary . what is the scope of the apostle in the whole discourse under consideration , hath been shewed ; as also how directly this whole testimony tends to the proof of what he had proposed . it is true , that the words are spoken of him who is god , but no less true , the apostle being judge , that it is the son of god who is that god. it is true , that he also was man , and nothing is ascribed unto him but what belongs unto him , who was man , but not as he was man. and such was the creation of heaven and earth . the opinion of these men is , that whereas two things are mentioned in the words , the creation of the world , which was past ; and the dissolution or destruction of it , which was to come , that the latter is assigned unto christ , but not the former : and for this division of the words , which confessedly is not in the least intimated by the apostle , he gives these reasons . . all the words of the psalm being manifestly spoken of the high god , and no word in the psalm declaring christ to be that god , yet of necessity if these words be applied unto christ , he must be supposed to be the high god there spoken of . but if this divine writer had taken this for granted , he had been eminently foolish to go about to prove by arguments and testimonies , that the creator does excel all creatures . he should use in a matter no way doubtful witnesses no way necessary . this is the first reason whereby he would prove that the apostle did not apply the words to christ , though himself say plainly that he does ; for his preface to them is , but to the son he said : or that if he doth so , he doth it wondrous foolishly ; for such liberty do poor worms take to themselves . that the psalm so speaketh of the high god , that it directly and peculiarly intends christ the son of god , hath been in part declared , and shall farther afterwards be evinced . and the elogium in these words given unto him proves him to be so . and though he affirm that it was a foolish thing in the apostle to prove from the works of him that is god , that he is above the angels , the most glorious of made creatures , yet god himself most frequently from these his works , his omniscience , omnipresence , and other attributes declared in them , proves his excellency in comparison of idols , which have no existence but in the imagination of men . see isa. . , , &c. by this testimony then , the holy ghost with infinite wisdom proves , that he who was made less for a little while than the angels , in one respect , was absolutely and in his own person infinitely above them , as being the creator of heaven and earth . he addes , secondly , those hebrews to whom he wrote were either perswaded that christ was god , the creator of heaven and earth , or they were not ; if they were , what need of all these arguments and testimonies ? one word might have dispatched this whole controversie , by affirming that christ was the creator , angels creatures , between whom there could be no comparison ; nor any reason to fear that the law given by the administration of angels should be preferred to the gospel whereof he was the author : if we shall say the latter , that they did not yet believe it ; how do we suppose that he takes a great deal of pains to little purpose ? for he assures and takes for granted , that that was true which was alone in question . what need he then to prove by so many arguments that christ was more excellent than the angels , and to take that for granted which would have put it out of question , namely that he was god who made heaven and earth . answ. this dilemma hath as much force against the other testimonies produced in this chapter or else-where by the apostle , as it hath against this ; so that the using of it doth scarce argue that reverence to the holy word of god which is required of us . but the truth is , grant whether of the suppositions you please , nothing of inconveniency as unto the apostles argumentation will ensue . let it be granted that they did believe , and that expresly christ to be god ; have believers no need to have their faith confirmed by testimonies out of the word , that may not so readily occur to themselves ? have they no need to be strengthned in the faith , especially in such points as were in those days greatly opposed , as was this of the eternal glory of the messiah , concerning which the believing hebrews had to do with learned and stubborn adversaries continually . and if the apostle might have ended the whole controversie , by plainly affirming that he was the creator of all things , and the angels creatures ; might he not as well have ended the dispute about his preheminence above angels with one word , without citing so many testimonies to prove it ? but had he then unfolded the mysteries of the old testament to the hebrews , which was his design ? had he manifested that he taught nothing but what was before revealed ( though obscurely ) to moses and the prophets , which he aimed to do , thereby to strengthen and confirm in the faith those that did believe , and convince gain-sayers ? again , suppose some of them to whom he wrote did not yet expresly believe the deity of christ , as the apostles themselves did not for a while believe his resurrection ; could any more convincing way be fixed on to perswade them thereunto , than by minding them of those testimonies of the old testament , wherein the attributes and works of god are ascribed unto him ? nor was it now in question whether christ was god or no ; but whether he were more excellent than the angels that gave the law : and what more effectual course could be taken to put an end to that enquiry , than by proving that he made the heaven and earth ; that is , producing a testimony , wherein the creation of all things is assigned unto him , is beyond the wisdom of man to invent . . he addes , that christ might be spoken of in this place , either in respect of his human● nature , or of his divine ; if of the former , to what end should he make mention of the creation of heaven and earth ; christ as a man , and as made above the angels , made not heaven and earth . if as god , how could he be said to be made above the angels ? but the answer is easie ; christ is said to be made above , and more excellent than the angels , neither absolutely as god , nor absolutely as man , but as he was god-man , the mediator between god and man ; in which respect as mediator for the discharge of one part of his office , he was a little while made lower than they ; and so the creation of heaven and earth does demonstrate the dignity of his person , and the equity of his being made more excellent than the angels in his office. and this fully removes his following exceptions , that the remembring of his deity could be no argument to prove that the humanity was exalted above the angels : for it is not an argument of the exaltation of his humanity , but the demonstration of the excellency of his person that the apostle hath in hand . . he alledgeth , that it is contrary to the perpetual use of the scripture , to affirm absolutely of christ that he created any thing . when any creation is ascribed unto him , it is still applied to him as the immediate cause , and said to be made by him , or in him ; he is no where absolutely said to create . and if he created the world , why did not moses as plainly attribute that unto him , as the writers of the new testament do the new creation ? answ. were it affirmed in this only place that christ made all things , yet the words being plain and evident , and the thing it self agreeable to the scripture in other places , and not repugnant to any testimony therein contained , there is no pretence for them who truly reverence the wisdom and authority of the holy ghost in the word , to deny the words to be spoken properly and directly : nor if we may take that course will there be any thing left sacred and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the scripture . besides , we have shewed already the vanity of that distinction , of god's making things by christ , as though it denoted any subordination in causality ; nor will the socinians themselves admit of any such thing , but confute that notion in the arians . but this is not the only place wherein it is affirmed that christ made all things that are in the heaven and the earth , joh. . , . col. . . v. . of this chapter , with sundry other places affirm the same . for what they exact of moses , did we not believe that god knew what revelation of himself became that dark dispensation better than they , we might consider it . but yet there are even in moses himself many , and his expositors the prophets more testimonies of the creation of the world by the word , that is , the son of god , which have elsewhere been opened and vindicated . . he concludes ; that the order and method of the apostles procedure do evince , that this creation of heaven and earth is not attributed unto him . for we see that he proves the excellency of christ above angels from his name that he is by the way of eminency called the son of god ; and then he proceeds to his adoration by angels ; and in the third place , he goes on to the kingly honour and throne of christ ; after which he produceth the testimony we insist upon , and then adds the end of that kingdom which christ now administreth in the earth ; to what end in this discourse should he mention the creation of heaven and earth ; when if that be omitted all the series of the discourse agrees and hangs well together ? for having declared the kingdom of christ , with the continuance of his person for ever , he asserts an eminent effect of the kingdom in the abolition of heaven and earth , and then the end of that kingdom it self . but this analysis of the apostles discourse , agreeth not to the mind of the apostle , or his design in the place ; nor to the principles of the men that formed it , nor is indeed any thing but vain words , to perswade us that the apostle did not say that which he did say , and which is written for our instruction : it is not first agreeable to their own principles ; for it placeth the naming of christ , the son of god , and his adoration by the angels , as antecedent to his being raised to his kingly throne , both which , especially the latter , they constantly make consequent unto it , and effects of it . nor is it at all agreeable to the apostles design , which is not to prove by these testimonies directly that christ was exalted above angels ; but to shew the dignity and excellency of his person who was so exalted , and how reasonable it is that it should be so ; which is eminently proved by the testimonie under consideration . for the proof of this excellency , the apostle produceth those testimonies that are given unto him in the old testament ; and that as to his name , his honour and glory , and his works in this place . neither is there any reason of ascribing the destruction of heaven and earth unto the kingly power of christ , excluding his divine power in their creation ; for the abolition of the world , ( if such it is to be ) or the change of it , is no less an effect of infinite power than the creation of it ; nor doth it directly appertain to the kingdom of christ , but by accident , as do other works of the providence of god. these exceptions then being removed , before we proceed to the interpretation of the words , we shall see what evidence may be added unto what we have already offered from the psalm , to evince and prove , that this whole testimony doth belong unto him , which were there no other , ( as there are very many ) testimonies to this purpose , were abundantly sufficient to determine this controversie . . we have the authority of the apostle for it , ascribing it unto him ; the word and , in the beginning of the verse relates confessedly unto ; but unto the son he saith , v. . as if he had said : but unto the son he saith , thy throne , o god , is for ever and ever ; and to the son he said , thou o god , in the beginning hast founded the earth . again , the whole testimony speaks of the same person : there being no colour of thrusting another person into the text not intended in the beginning : so that if any part of what is spoken do belong to christ , the whole of necessity must do so . to suppose that in this sentence , thou hast laid the foundation of the earth , and thou shalt fold them up as a garment , that one person is understood in the first place , another in the latter , no such thing being intimated by the psalmist or the apostle , is to suppose what we please , that we may attain what we have a mind unto . one person is here certainly and only spoken unto ; if this be the father , the words concern not christ at all , and the apostle was deceived in his allegation of them ; if the son , the whole is spoken of him , as the apostle affirms . nor . can any reason be assigned why the latter words should be attributed to christ , and not the former . they say it is because god by him shall destroy the world , which is the thing in the last words spoken of ; but where is it written that god shall destroy the world by christ ? if they say in this place ; i say then christ is spoken to , and of in this place ; and if so , he is spoken of in the first words and thou lord , or not at all ; besides , to whom do those closing words belong , but thou a●● the same , and thy years fail not ? if these words are spoken of christ , it is evident that all the foregoing must be so also ; for his enduring the same , and the not failing of his years ; that is , his eternity is opposed to the creation and temporary duration of the world . if they say , that they belong unto the father primarily , but are attributed unto christ , as that of changing or abolishing the world , because the father doth it by him , i desire to know what is the meaning of these words , thou art the same by christ ? and thy years fail not by christ ? is not the father eternal but in the man christ jesus ? if they say , that they belong not at all to christ ; then this is the summ of what they say ; the beginning of the words , and the close of them , if spoken of christ would prove his infinite power , eternity and divine nature ; one passage there is in the words which we suppose will not do so , therefore we will grant , that that passage concerneth him , but not the beginning , nor end of the testimony , though spoken undeniably of the same person ; which whether it becomes men professing a reverence of the word of god is left to themselves to judge . besides , should we grant all these suggestions to be true , the apostle by his citing of this testimony would prove nothing at all to his purpose , no not any thing toward that which they affirm him to aim at ; namely , that he was made more excellent than the angels : for whence out of these words shall any such matter be made to appear ? they say in that by him god will fold up the heavens as a vesture ; but first , no such thing is mentioned nor intimated . he who made them , is said to fold them ; and if they say that from other places it may be made to appear , that it shall be done by christ ; then as this place must be laid aside as of no use to the apostle , so indeed there is nothing ascribed to christ , but what the angels shall have a share in , and that probably the most principal ; namely in folding up the creation as a garment , which is a work that servants are employed in , and not the king , or lord himself . indeed he that shall without prejudice consider the apostles discourse , will find little need of arguments to manif●st whom he applyes this testimony unto . he calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the beginning , using that word which perpetually in the new testament denotes the lord christ , as plainly expounding the text so far , as to declare of whom it speaks . nor doth this testimony ascribe any thing to him , but what in general he had before affirmed of him ; namely , that by him the worlds were made ; nor was it ever heard of , that any man in his right wits should cite a testimony to confirm his purpose , containing words that were never spoken of him to whom he applyes them ; nor is there scarce any thing in them , that can tolerably be applyed unto him ; and the most of it would declare him to be that which he is not at all : so that the words as used to his purpose must needs be both false and ambiguous . who then can but believe on this testimony of the apostle , that christ the lord made heaven and earth ; and if the apostle intended not to assert it , what is there in the text or near it , as a buoy to warn men from running on a shelf , there where so fair an harbour appears unto them ? from all that hath been said it is evident , that this whole testimony belongs to christ , and is by the apostle asserted so to do . proceed we now to the interpretation of the words ; the person spoken of , and spoken unto in them ; is the lord ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou lord. the words are not in the psalm in this verse , but what is spoken is referred unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my god , i said , o my god ; take me not away in the midst of my dayes ; comforting himself under the consideration of the frailty and misery of his life , with the thoughts and faith of the eternity and power of christ. for be our lives never so frail , yet as to life eternal , because he liveth we shall live also ; and he is of power to raise us up at the last day , john . . cor. . and that is the ground of all our consolation against the brevity and misery of our lives . whereby it also further appears , that it is the lord christ whom the psalmist addresses himself unto ; for from the absolute consideration of the omnipotency and eternity of god , no consolation can be drawn . and indeed , the people of the jews having openly affirmed that they could not deal immediately with god , but by a mediator , which god eminently approved in them , wishing that such an heart would alwayes abide in them , deut. . , , , , . so as he suffered them not to approach his typical presence between the cherubims , but by a typical mediator , their high priest ; so also were they instructed in their real approach unto god , that it was not to be made immediately to the father , but by the son , whom in particular the apostle declares the psalmist in this place to intend . concerning thi● person or the lord he affirms two things ; or attributes two things unto him ; . the creation of heaven and earth : . the abolition or change of them : from that attribution he proceeds to a comparison between him and the most glorious of his creatures ; and that as to duration or eternity : frailty and change in and of himself , one of the creatures , being that which in particular be addresseth himself to the lord about . . the time or season of the creation is first intimated ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the beginning , or as the word is here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of old ; before they were , or existed . they had their being and beginning from thee ; of old they were not ; but in thy season thou gavest existence or being unto them . verse . thou hast laid the foundation of the earth , and the heavens are the works of thy hands . two things are observable in this expression of the creation of all things : ( . ) the distribution made of them into heaven and earth ; being distinctly mentioned . in the consideration of the works of god , to admire his greatness power and wisdom in them , or to set forth his praise for them , it is usual in the scripture to distribute them into parts , the more to fix the contemplation of the mind upon them , and to excite it unto faith admiration and praise . so dealeth the psalmist with the works of gods providence in bringing the children of israel out of aegypt , psal. . he takes as it were , that whole curious work into its several pieces , and subjoyns that inference of praise to every one of them , for his mercy endureth for ever . and so he dealeth with the works of creation , psal. . and in sundry other places . ( . ) what is peculiar in the expressions with respect unto each of them . of the earth it is said , he founded it ; because of its stability and unmoveableness ; which is the language of the scripture ; he set it fast , he established it , that it should not be moved for ever . it may be also the whole fabrick of heaven and earth is compared to an aedifice or building ; whereof the earth as the lowest and most depressed part is looked on as the foundation of the whole ; but the stability , unmoveableness and firmness of it , is that which the word expresseth , and which is most properly intended . ( . ) of the heavens , that they are the works of his hands ; alluding to the curious frame and garnishing of them with all their host or glorious lights wherewith they are adorned . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( job . . ) the beautifulness , adorning , or garnishing of the heavens , in the curious glorious forming and fashioning of them , is that which in a way of distinction the psalmist aims to express in these words , the heavens are the works of thy hands ; that which thy hands , thy power with infinite wisdom hath framed so as to set off , and give lustre and beauty to the whole fabrick ; as a master-workman doth the upper and more noble parts of his building ; this is the first thing assigned to the lord in this testimony of his glory . the second is in the change or abolition of them . most suppose that the heavens and the earth at the last day shall only be changed , altered , or renewed , as to their quality and beauty ; some that they shall be utterly destroyed , consumed and abolished . the discussing of that doubt belongs not directly to the interpretation or exposition of this place ; neither sense of the words conducing particularly to the apostles purpose and design in reciting this testimony . it is enough to his argument , that the work which was of old in the creation of the world , and that which shall be in the mutation or abolition of it , which is no less an effect of infinite power then the former is ascribed unto the lord christ. what ever the work be , he compares them to a garment no more to be used , or at least not to be used in the same kind wherein it was before ; and the work it self to the folding up , or rolling up of such a garment , intimating the greatness of him by whom this work shall be performed , and the facility of the work unto him . the whole creation is as a garment , wherein he shews his power cloathed unto men . whence in particular he is said to cloath himself with light as with a garment . and in it , is the hiding of his power : hid it is , as a man is hid with a garment ; not that he should not be seen at all , but that he should not be seen perfectly , and as he is ; it shews the man , and he is known by it ; but also it hides him that he is not perfectly or fully seen . so are the works of creation unto god ; he so far makes them his garment or cloathing , as in them to give out some instances of his power and wisdom ; but he is also hid in them , in that by them no creatures can come to the full and perfect knowledge of him . now when this work shall cease , and god shall uncloath or unvail all his glory to his saints , and they shall know him perfectly , see him as he is , so far as a created nature is capable of that comprehension , then will he lay them aside , and fold them up , at least as to that use , as easily as a man layes aside a garment that he will wear or use no more . this lyes in the metaphor . on this assertion he insinuates a comparison between this glorious fabrick of heaven and earth and him that made them , as to durableness and stability ; which is the thing he treats about , complaining of his own misery or mortality . for the heavens and the earth , he declares that they are in themselves of a flux and perishing nature ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , isti , they shall perish . the word immediately relates to the heavens , but by the figure zeugma comprehends and takes in the earth also ; the earth and the heavens shall perish . this fading nature of the fabrick of heaven and earth with all things contained in them , he sets forth , first , by their future end , they shall perish : secondly , their tendency unto that end ; they wax old as a garment . by their perishing the most understand their perishing to their present condition and use , in that alteration or change that shall be made of them . others their utter abolition . and to say the truth , it were very hard to suppose that an alteration only , and that to the better , a change into a more glorious condition , should be thus expressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that word , as the greek also , being alwayes used in the worst sense for a perishing by a total destruction . their tendency unto this condition is their waxing old as a garment . two things may be denoted in this expression ; . the gradual decay of the heavens and earth waxing old , worse , and decaying in their worth and use ; . a near approximation , or drawing nigh to their end and period . in this sense , the apostle in this epistle affirms that the dispensation of the covenant which established the judaical worship and ceremonies did wax old and decay , chap. . . not that it had lost any thing of its first vigour power and efficacy before its abolition . the strict observation of all the institutions of it by our saviour himself , manifests its power and obligation to have continued in its full force . and this was typified by the continuance of moses in his full strength and vigour , untill the very day of his death . but he sayes , it was old and decayed , when it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near to a disappearance , to its end , period , and an utter uselesness , as then it was ; even as all things that naturally tend to an end , do it by age and decayes . and in this , not the former sense are the heavens and earth said to wax old , because of their tendency to that period , which either in themselves , or as to their use , they shall receive ; which is sufficient to manifest them to be of a changeable perishing nature . and it may be , that it shall be with these heavens and earth at the last day , as it was with the heavens and earth of judaical institutions ( for so are they frequently called , especially when their dissolution or abolition is spoken of ) in the day of gods creating the new heavens and the earth in the gospel according to his promise . for though the use of them and their power of obliging to their observation was taken away and abolished , yet are they kept in the world , as abiding monuments of the goodness and wisdom of god in teaching his church of old . so may it be with the heavens and earth of the old creation ; though they shall be laid aside at the last day from their use , as a garment to cloath and teach the power and wisdom of god to men , yet may they be preserved as eternal monuments of them . in opposition hereunto it is said of christ , that he abideth , he is the same , and his years fail not . one and the same thing is intended in all these expressions ; even his eternal and absolutely immutable existence . eternity is not amiss called a nunc stans ; a present existence wherein , or whereunto , nothing is past or future ; it being alwayes wholly present in and to its self . this is expressed in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou standest , abidest , endurest , alterest not , changest not : the same is also expressed in the next words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou art he , or art the same , or as the syriack hath it ; the same that thou art . there is an allusion in these words unto , if not an expression of that name of god , i am ; that is , who is of himself ; in himself alwayes absolutely and unchangeably the same . and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tu ipse , the hebrews reckon as a distinct name of god. indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are all the same name of god , expressing his eternal and immutable self-subsistence . the last expression also though metaphorical is of the same importance . thy years fail not . he who is the same eternally , properly hath no years which are a measure of transient time , denoting its duration , beginning and ending . this is the measure of the world , and all things contained therein . their continuance is reckoned by years . to shew the eternal subsistence of god in opposition to the frailty of the world , and all things created therein ; it is said , his years fail not ; that is , theirs do and come to an end ; of his being and existence there is none . how the apostle proves his intendment by this testimony hath been declared in the opening of the words , and the force of it unto his purpose lyes open to all ; we may now divert unto those doctrinal observations which the words offer unto us . as , i. all the properties of god , considered in the person of the son the head of the church , are suited to give relief consolation and supportment unto believers in all their distresses . this truth presents it self unto us from the use of the words in the psalm , and their connection in the design of the psalmist . under the consideration of his own mortality and frailty , he relieves himself with thoughts of the omnipotency and eternity of christ ; and takes arguments from thence to plead for relief . and this may a little further be unfolded for our use in the ensuing observations . . the properties of god are those whereby god makes known himself to us ; and declares both what he is , and what we shall find him to be in all that we have to deal with him : he is infinitely holy , just , wise , good , powerful , &c. and by our apprehension of these things , are we lead to that acquaintance with the nature of god which in this life we may attain , exod. . , , . . god oftentimes declares and proposeth these properties of his nature unto us for our supportment consolation and relief in our troubles , distresses and endeavours after peace and rest to our souls . isa. . , , , , . . that since the entrance of sin , these properties of god absolutely considered will not yield that relief and satisfaction unto the souls of men , which they would have done and did , whilest man continued obedient unto god according to the law of his creation . hence adam upon his sin knew nothing that should encourage him to expect any help pity or relief from him , and therefore fled from his presence and hid himself . the righteousness , holiness , purity and power of god all infinite , eternal , unchangeable , considered absolutely , are no way suited to the advantage of sinners in any condition , rom. . . heb. . . . these properties of the divine nature are in every person of the trinity entirely ; so that each person is so infinitely holy , just , wise , good and powerful , because each person is equally partaker of the whole divine nature and being . . the person of the word , or the eternal son of god , may be considered either absolutely as such , or as designed in the counsel , wisdom and will of the father , by and with his own will and consent , unto the work of mediation between god and man , prov. . , , , , , . and in him as such , it is that the properties of the nature of god are suited to yield relief unto believers in every condition : for , . it was the design of god in the appointment of his son to be mediator to retrieve the communion between himself and his creature that was lost by sin . now man was so created at first , as that every thing in god was suited to be a reward unto him , and in all things to give him satisfaction . this being wholly lost by sin , and the whole representation of god to man becoming full of dread and terror , all gracious intercourse in a way of special love on the part of god , and spiritual willing obedience on the part of man was intercepted and cut off . god designing again to take sinners into a communion of love and obedience with himself , it must be by representing unto them his blessed properties as suited to their encouragement , satisfaction and reward . and this he doth in the person of his son , as designed to be our mediator , heb. . , . for , . the son is designed to be our mediator , and the head of his church , in a way of covenant , wherein there is an engagement for the exerting of all the divine properties of the nature of god for the good and advantage of them , for whom he hath undertaken , and whom he designed to bring again into favour and communion with god. hence believers do no more consider the properties of god in the person of the son absolutely , but as engaged in a way of covenant for their good , and as proposed unto them for an everlasting satisfactory reward . this is the ground of his calling upon them so often to behold see and consider him ; and thereby to be refreshed . they consider his power , as he is mighty to save : his eternity , as he is an everlasting reward ; his righteousness , as faithful to justifie them : all his properties , as engaged in covenant for their good and advantage . what ever he is in himself , that he will be to them in a way of mercy . thus do the holy properties of the divine nature become a means of supportment unto us , as considered in the person of the son of god. and this is , . a great encouragement unto believing ; the lord christ as the wisdom of god inviting sinners to come in unto him , and to be made partakers of him , layes down all his divine excellencies as a motive thereunto , prov. . , , &c. for on the account of them , he assures us that we may find rest satisfaction and an abundant reward in him . and the like invitation doth he give to poor sinners , isa. . . look unto me , and be saved all the ends of the earth , for i am god , and there is none else . they may justly expect salvation in him who is god , and in whom all divine attributes are proposed to their benefit ; as they find who come unto him , v. . . the consideration hereof prevents all the fears , and answers all the doubts of them that look up unto him . . an instruction how to consider the properties of god by faith for our advantage , that is , as engaged in the person of the son of god for our good. absolutely considered they may fill us with dread and terror , as they did them of old , who concluded when they thought they had seen god , or heard his voyce , that they should dye . considered as his properties , who is our redeemer , they are alwayes relieying and comforting , isa. . , . ii. the whole old creation , even the most glorious parts of it , hastening unto its period , at least of our present interest in it , and use of it , calls upon us not to fix our hearts on the small perishing shares which we have therein , especially since we have him who is omnipotent and eternal for our inheritance . the figure or fashion of this world , the apostle tells us , is passing away ; that lovely appearance which it hath at present unto us ; it is hastening unto its period , it is a fading dying thing , that can yield us no true satisfaction . iii. the lord christ the mediator , the head and spouse of the church ; is infinitely exalted above all creatures whatever , in that he is god over all , omnipotent and eternal . iv. the whole world , the heavens and earth , being made by the lord christ , and being to be dissolved by him , is wholly at his disposal , to be ordered for the good of them that do believe . and therefore , v. there is no just cause of fear unto believers , from any thing in heaven or earth , seeing they are all of the making , and at the disposal of jesus christ. vi. whatever our changes may be , inward or outward , yet christ changing not , our eternal condition is secured , and relief provided against all present troubles and miseries . the immutability and eternity of christ is the spring of our consolation and security in every condition . the summ of all is , that , vii . such is the frailty of ▪ the nature of man , and such the perishing condition of all created things , that none can ever obtain the least stable consolation , but what ariseth from an interest in the omnipotency soveraignty and eternity of the lord christ. this i say is that which the words insisted on as they are used in the psalm do instruct us in ; and this therefore we may a little farther improve . this is that which we are instructed in by the ministry of john baptist , isa. . , , . the voyce cryed , all flesh is grass , and all the goodliness thereof is as the flower of the field ; the grass withereth , and the flower fadeth , because the spirit of god bloweth upon it ; surely the people is grass : the grass withereth , the flower fadeth , but the word of our god shall stand for ever . all is grass , fading grass ; though it bloom and appear goodly for a little season , yet there is no continuance , no consistency in it . every wind that passeth over it , causeth it to wither : this is the best of flesh ; of all that in and by our selves , we are , we do , we enjoy , or hope for . the crown of the pride of man , and his glorious beauty , is but a fading flower , isa. . . what joy , what peace , what rest can be taken in things that are dying away in our hands , that perish before every breath of wind that passeth over them ? where then shall this poor creature , so frail in its self , in its actings , in its enjoyments , seek for rest , consolation and satisfaction ? in this alone , that the word of the lord abides for ever ; in the eternally abiding word of god ; that is , the lord jesus christ as preached in the gospel : so peter applyes these words , ep. . . by an interest in him alone , his eternity and unchangeableness , may relief be obtained against the consideration of this perishing dying state and condition of all things . thus the psalmist tells us , that verily every man living in his best estate is altogether vanity , psal. . . and thence takes the conclusion now insisted on , v. . and now lord , seeing it is thus : seeing this is the condition of mankind , what is thence to be looked after ? what is to be expected ? nothing at all ; not the least of use or comfort ? what wait i for ? my hope is in thee ; from thee alone as a god eternal , pardoning and saving , do i look for relief . man indeed in this condition seeks oftentimes for satisfaction from himself , from what he is , and doth , and enjoyes ; and what he shall leave after him ; comforting himself against his own frailty with an eternity that he fancieth to himself in his posterity , and their enjoyment of his goods and inheritance ; so the psalmist tells us , psal. . . their inward thought is , that their houses shall continue for ever , and their dwelling places unto all generations ; and they call their lands after their own names . they see indeed that all men dye , wise men and fools , v. . and cannot but from thence observe their own frailty . wherefore they are resolved to make provision against it ; they will perpetuate their posterity , and their inheritance . this they make use of to relieve them in their inmost imaginations . but what censure doth the holy ghost pass upon this contrivance , v. . nevertheless , saith he , notwithstanding all these imaginations , man being in honour abideth not , he is like the beasts that perish ; which he farther proves , v. , , , . shewing fully that he himself is no way concerned in the imaginary perpetuity of his possessions ; which as they are all of them perishing things , so himself dyes and fades away , whilest he is in the contemplation of their endurance . and the truth proposed may be farther evidenced by the ensuing considerations . . man was made for eternity . he was not called out of nothing , to return unto it again . when he once is , he is for ever ; not as to his present state , that is frail and changeable ; but as to his existence in one condition or other . god made him for his eternal glory , and gave him therefore a subsistence without end. had he been created to continue a day , a moneth , an year , a th●usand years , things commensurate unto that space of time might have afforded him satisfaction . but he is made for ever . . he is sensible of his condition . many indeed endeavour to cast off the thoughts of it : they would faign hope that they shall be , no longer than they are here . in that case they could find enough as they suppose to satisfie them , in the things that are like themselves . but this will not be ; they find a witness in themselves to the contrary ; somewhat that assures them of an after-reckoning ; and that the things which now they do , will be called over in another world . besides the conviction of the word with them that enjoy it , puts the matter out of question . they cannot evade the testimony it gives unto their eternal subsistence . . hence men are exposed to double trouble and perplexity . first , that whereas their eternal subsistence , as to the enjoyment of good or bad , depends upon their present life , that that is frail , fading , perishing . they are here now , but when a few dayes are come and gone , they must go to the place from whence they shall not return . they find their subsistence divided into two very unequal parts , a few dayes and eternity ; and the latter to be regulated by the former . this fills them with anxiety , and makes them sometimes weary of life , sometimes hate it , alwayes almost solicitous about it , and to bewail the frailty of it . secondly , that no perishing thing will afford them relief or supportment in this condition . how should it ? they and these are parting every moment , and that for eternity . there is no comfort in a perpetual taking leave of things that are beloved . such is the life of man as unto all earthly enjoyments . it is but a parting with what a man hath ; and the longer a man is about it , the more trouble he hath with it . the things of this creation will not continue our lives here , because of our frailty ; they will not accompany us unto eternity , because of their own frailty ; we change , and they change ; we are vanity , and they are no better . . an interest in the omnipotency soveraignty and eternity of the lord christ will yield a soul relief and satisfaction in this condition . there is that in them , which is suited to relieve us under our present frailty , and to give satisfaction unto our future eternity . for , . what we have not in our selves , by an interest in christ we have in another . in him we have stability and unchangeableness : for what he is in himself he is unto us , and for us . all our concernments are wrapped up and secured in him . he is ours , and though we in our own persons change , yet he changeth not , nor our interest in him which is our life , our all. though we dye , yet he dyeth not ; and because he liveth , we shall live also . though all other things perish and pass away , that we here make use of , yet he abideth a blessed and satisfying portion unto a believing soul. for as we are his , so all his is ours ; only laid up in him , and kept for us in him . so that under all disconsolations that may befall us from our own frailty and misery , and the perishing condition of outward things , we have sweet relief tendered us in this , that we have all good things treasured up for us in him . and faith knows how to make use of all that is in christ , to the comfort and supportment of the soul. . when our frailty and changeableness have had their utmost effect upon us ; when they have done their worst upon us , they only bring us to the full enjoyment of what the lord christ is unto us , that is an exceeding great reward , and a full satisfaction unto eternity . then shall we live for ever in that which we now live upon ; being present with him , beholding his glory , and made partakers of it . so that both here , and hereafter , there is relief , comfort and satisfaction for believers laid up in the excellencies of the person of jesus christ. and this should teach us , . the misery of those who have no interest in him ; and have therefore nothing to relieve themselves against the evils of any condition . all their hopes are in this life ; and from the enjoyments of it . when these are once past , they will be eternally and in all things miserable ; miserable beyond our expression , or their apprehension . and what is this life ? a vapour that appeareth for a little while : what are the enjoyments of this life ? dying perishing things , and unto them , fuell to lust , and so to hell. suppose they live twenty , thirty , forty , sixty years ; yet every day they fear , or ought to fear , that it will be their last . some dye ost every day from the first to last , of the utmost extent of the life of man : so that every day may be the last to any one ; and whose then will be all their treasures of earthly things . and the relief which men have against the tormenting fears that the frailty of their condition doth expose them unto , is no whit better than their troubles . it is sinful security , which gives the fulness of their misery an advantage to surprize them , and themselves an advantage to aggravate that misery , by the increase of their sin . in the mean time spes sibi quisque ; every ones hope is in himself alone ; which makes it perpetually like the giving up of the ghost . surely the contentment that dying man can take in dying things , is very contemptible . we must not stay to discover the miseries of the life of man , and the weakness of the comforts and joyes of it : but what ever they be , what becomes of them , when they have serious thoughts of their present frailty , and future eternity ? this following eternity is like pharaohs lean kine , which immediately devours all the fat pleasures of this present life , and yet continues as lean and miserable as ever . the eternal misery of men will not be in the least eased , yea , it will be greatned by the enjoyments of this life , when once it hath devoured them . and this is the portion of them that have no interest in the eternity and immutability of the son of god. their present frailty makes them continually fear eternity , and their fear of eternity embitters all things that they should use for the relief of their frailty ; and that security which they provide against both , encreaseth their misery , by sin here , and suffering hereafter . . this also will teach us how to use these earthly things ; how dying persons should use dying creatures . that is , to use them for our present service and necessity , but not as those that look after rest or satisfaction in them , which they will not afford us . vse the world , but live on christ. . not to despond under a sense of our present frailty ; we see what blessed relief is provided against our fainting on that account . verse xiii . the next verse contains the last testimony produced by the apostle for the confirmation of the preheminence of the lord christ above angels , in the words ensuing . ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is no difference about the reading of these words . as they are here expressed by the apostle , so are they in the translation of the lxx , and the original text is exactly rendred by them . verse . but unto which of the angels said he at anytime , sit thou on my right hand , until i make ( put , place ) thine enemies thy foot-stool , ( the foot-stool of thy feet . ) the usefulness of this testimony for the confirmation of the dignity and authority of the messiah , is evidenced by the frequent quotation of it in the new testament ; as by our saviour himself , matth. . . by peter , acts . , . and twice by our apostle in this place , and cor. . . as the words are here used we may consider the introduction of the testimony , and the testimony it self . the introduction of the testimony is by way of interrogation ; vnto which of the angels said he at any time ? and herein three things may be observed . . that in the interrogation , a vehement negation is included ; he said not at any time to any angels ; he never spake these words or the like concerning them : there is no testimony unto that purpose recorded in the whole book of god. the way of expression puts an emphasis upon the denial . and the speaking here relates unto what is spoken in the scripture , which is the only means of our knowledge , and rule of our faith in these things . . that he makes application of this testimony to every angel in heaven severally considered . for whereas he had before sufficiently proved the preheminence of the messiah above the angels in general , to obviate their thoughts about the especial honour and dignity of any one or more angels , or angels in a singular manner , such as indeed they conceived , he applies the present testimony to every one of them singly and individually considered . vnto which of the angels said he at any time ? . a tacit application of this testimony unto the son , or the messiah ; unto the angels he said not , but unto the son he said , sit thou on my right hand . that the testimony it self doth clearly prove the intendment of the apostle , provided the words were originally spoken of him , or to him , unto whom they are applied , is beyond all exceptions . for they contain an elogium of him of whom they are spoken , and an assignation of honour and glory to him , beyond what ever was or can be ascribed unto any angel what ever . it remains therefore that this be first proved , and then the importance of the testimony it self explained . . for those that believe the gospel , the authority of the lord christ and his apostles applying this testimony unto him , is sufficient for their conviction . by our saviour as was observed it is applied unto the messiah in thesi , matth. . , , . and had not this been generally acknowledged by the scribes and pharisees , and whole church of the jews , as it had not been to his purpose to have mentioned it , so they had not been reduced unto that conviction and shame by it as they were . the apostles apply it unto the true messiah in hypothesi ; and herein doth our faith rest . . but a considerable part of the controversie which we have with the jews relating much unto this psalm , we must yet farther clear the application of it unto the messiah from their exceptions . of the targum or chaldee paraphrase there are two copies , one printed in arias bible , the other in the basil edition by buxtorf . the title of the psalm in both of them is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a song by the hand of david . and the beginning of it is thus rendred by the former of them , the lord said by his word that he would give me the kingdom , because i studied the doctrine of the law of his right hand ; wait thou until i make thine enemies thy foot-stool . by the other thus , the lord said by his word , that he would appoint me the lord of all israel ; but he said unto me again , stay for saul who is of the tribe of benjamin until he die , for a kingdom will not admit of a companion ; and after that i will make thine enemies thy foot-stool . besides what appears from other considerations , it is hence sufficiently evident , that this targum was made after the jews began to be exercised in the controversie with christians , and had learned to corrupt by their glosses all the testimonies given in the old testament unto the lord christ , especially such as they sound to be made use of in the new. their corrupting of the sense of the holy ghost in this place by a pretended translation , is openly malitious against evident light and conviction . the psalm they own from the title to be written by david , but they would have him also to be the subject of it , to be spoken of in it . and therefore those words , the lord said unto my lord , they translate , the lord said unto me ; which assertion is contrary to the text , and false in it self ; for who ever were the pen-man of the psalm , he speaks of another person . the lord said unto my lord ; say they , the lord said unto me . and thereunto are annexed those imaginations about studying the law , and waiting for the death of saul , which in no case belongs to the text or matter in hand . others therefore to avoid this rock affirm , that the psalm speaks of david , but was not composed by him , being the work of some other who calls him lord. so david kimchi on the place . and this he endeavours to prove from the inscription of the psalm , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is saith he , a psalm spoken to david ; for it denotes the third , and not the second case or variation of nouns . but this is contrary to the use of that prefix throughout the whole book of psalms ; and if this observation might be allowed , all psalms with this title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , le david , which are the greatest part of those composed by him , must be adjudged from him , contrary to the received sense and consent of jews and christians . but fully to manifest the folly of this pretence and that the author of it contradicted his own light out of hatred unto the gospel , there are sundry psalms with this title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , le david , which are expresly affirmed to be composed and sung by him unto the lord ; as psal. . whose title is , to the chief musician , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( where the prefix is repeated ) to david the servant of the lord , who spake unto the lord the words of this song . so directly do the modern rabbins contradict their own light , out of hatred unto the gospel . evident then it is that david is not treated of in this psalm , in that he being the pen-man of it , calleth him his lord ; concerning whom he treats . besides , to omit other instances of alike cogency , how or when did god swear unto david that he should be a priest , and that for ever after the order of melchisedeck ? the jews knew well enough that david had nothing to do with the priesthood . so that david had no concernment in this psalm , but only as he was the pen-man of it . he was not herein so much as a type of the messiah , but speaks of him as his lord. wherefore others of them , as jarchi , and lipman , and nizzachon affirm ▪ that it is abraham who is spoken of in this psalm , of whom the one says it was composed by melchizedech , the other by his servant eliezer of damascus . but the fondness of these presumptuous figments is evident . melchiz●dech on all accounts was greater than abraham , above him in degree , dignity and office , as being a king and priest of the high god , and therefore blessed him , and received tithes of him ; and on no account could call him his lord. eliezer did so , being his servant , but how could he ascribe unto him the sitting at the right hand of god ? how the sending forth the rod of his power from sion ? how being a priest for ever after the order of melchizedeck , or indeed any one thing mentioned in the psalm ? these things deserve not to be insisted on , but only to manifest the woful pretences of the present judaical infidelity . it appears from the dialogue of justin martyr with trypho , that some of them of old applied this psalm to hezekiah . but not one word in it can rationally be conceived to respect him , especially that which is spoken about the priesthood utterly excludes him ; seeing his great grand-father a man of more power than himself , was smitten with leprosie , and lost the administration of his kingdom for one single attempt to invade that office , chron. . it remains then that this psalm was written concerning the messiah and him alone , for no other subject of it can be assigned . and this use in our passage we may make of the targum , that whereas those words , the lord said , do not intend a word spoken , but the stable purpose or decree of god ; as psal. . v. . its author hath rendred them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lord said in or by his word ; that is his wisdom , his son , with whom and to whom he speaks , and concerning whom his decree and purpose is here declared . it remaineth only that we consider the objections of the jews against our application of this psalm unto the messiah . and these are summed up by kimchi in his exposition of the text. the hereticks , saith he , expound this psalm of jesus ; and in the first verse they say the father and son are designed ; and they read adonai with camets under nun , in which use the true god is signified by that name . and verse the third , in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they read chirick under ain , so making it signifie with thee . and what is there said of the beauty of holiness , they ascribe unto that which is from the womb . but in all copies that are found , from the rising of the sun to the going down of it , chiric is with nun in adoni , and patha with ain in hammeka . and gerolmus ( hierom ) erred in his translation . and for the errour , if the father and son be the god-head , how doth one stand in need of the other ? and how can he say unto him , thou art a priest ? he is a priest who offers sacrifice , but god doth not . of the like nature are the rest of his exceptions unto the end of his notes on that psalm . to this lipman addes a bitter blasphemous discourse about the application of those words , from the womb , v. . unto the womb of the blessed virgin. answ. our cause is not at all concerned in these mistakes , whether of jews or christians . for the jews , their chief enmity lies against the deity of our lord jesus christ , and therefore what ever testimony is produced concerning him , they presently imagine that it is for the proof of his divine nature . this lies at the bottom of these exceptions of kimchi . hence he conceives , that our argument from this place lies in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the pointing it with camets , adonai , so making it to be the proper name of god ; when we acknowledge that it is adoni pointed with chiric , and signifies my lord ; so it is rendred by the evangelist , matth. . v. . so by the lxx . and by hierom , domino meo . and the argument of our saviour lies not in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but that he being the son of david was also then the lord of david , which he could no otherwise be but upon the account of his divine nature . in the words reflected on by kimchi , it is confessed that there have been mistakes amongst translators and expositors . those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred by the lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by the vulgar from them tecum principium , with thee is the beginning ; which hath misled many expositors . but kimchi knew that hierom had translated them , populi tui duces spontanei , thy people shall be willing leaders : giving both the significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though one would suffice ; thy people are , or shall be willing . but this pertains not to the cause under consideration . in like manner have those other words been misrendred by the same translation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , say the lxx ; and the vulgar , exutero ante luciferum genui te ; from the womb before the morning star have i begotten thee ; which gave occasion to many uncouth expositions , in justin martyr , tertullian , epiphanius , austin , and others . but the words are rightly rendred , the dew of thy birth is from the womb of the morning ; and express the rise and flourishing of the kingdom of the messiah . these things prove indeed that it is dangerous to interpret the scripture without heedful attending unto the original text ; but that the messiah is not intended in this psalm , they prove not . for what they farther object on our supposition of the divine nature of christ , that there was no need that god should promise god his assistance , it is but an open effect of their ignorance or malice . assistance is not promised the messiah as god , but as made man for our sakes ; and so as a priest did he offer that sacrifice without an interest wherein both they and we must eternally perish . to conclude this discourse , we have many of their own masters concurring with us in the assignation of this psalm unto the messiah ; and to that purpose they freely express themselves , when their minds are taken off from the consideration of the difference that they have with christians . thus the author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his signs of the coming of the messiah : armillus shall stir up all the world , saith he , to war against the messiah ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom the holy god shall not compel to war , but shall only say unto him , sit thou at my right hand ; referring unto this place . so saadias gaon , on dan. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this is messiah our righteousness , as it is written , the lord said unto my lord , sit thou on my right hand . they affirm the same in midrash tehillim , on psal. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rabbi joden said , in the world to come , the holy blessed god shall cause messiah the king to sit on his right hand , as it is written , the lord said unto my lord , sit thou on my right hand . and to the same purpose are the words , of r. moses haddarsan in bereshith rabba , on gen. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rabbi berechia in the name of rabbi levi opened that which is spoken , thou shalt give me the shield of thy salvation , and thy right hand shall sustain me , ( psal. . . ) in the world to come the holy blessed god shall cause messias the king to sit on his right hand , as it is written , the lord said unto my lord , sit thou on my right hand . and abraham shall sit at his left hand ; and the face of abraham shall be pale , and he shall say , the son of my son sits on the right hand , and i on the left . but god shall appease him , and say unto him , the son of thy son sits at my right hand , and i am at thy right hand , as it is written , thy loving kindness shall encrease me . and so on psalm . rabbi joden in the name of r. chijah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy blessed god shall place messiah the king at his right hand , as it is said , the lord said unto my lord. thus setting aside the mixture of their follies and impieties wherein we are not concerned , we have a sufficient suffrage from the jews themselves unto our assignation of this prophetical psalm to the messiah ; which is enough to stop the mouths of their modern gain-sayers , who neither are able to assign any other person unto whom it should belong . having then removed their objections we may return unto the interpretation of the words . the matter intended in the first part of these words , or sitting at the right hand of god , hath been somewhat spoken unto already , and i shall adde but little in the further explanation of it in this place . some things controverted on these words we may well omit the consideration of ; as whether were the more honourable place of old the right hand or the left : besides they have been sufficiently spoken unto already on verse . for whereas there is no mention made any where of sitting at the left hand of god , as was observed , there is no comparison to be feigned between the one and the other . besides the pretence of the left hand to have been the most honourable place of old , is most vain ; insisted on by some who had a desire to vent new observations of old matters to little purpose . and bellarmine shews what good leisure he had in managing of controversies , when he spent more time and labour in answering an objection against the popes supremacy , from peters being placed in old seals on the left hand of paul , than of many texts of scripture plainly overthrowing his pretensions . neither shall we consider their claim unto this testimony , who understanding the human nature of christ to be to be only intended and spoken to , affirm that its sitting at the right hand of god consists in a real communication of all divine properties and attributes unto that nature ; a pretence very remote from the apostles design and importance of the words . for the introductory preface of this testimony , vnto which of the angels said he at any time , we have already considered it . in the testimony it self we must consider , . the person speaking , the lord. . the person spoken unto , my lord. . the nature and manner of this speaking , said . . the thing spoken , sit on my right hand . . the end hereof as to work and operation , make thine enemies thy foot-stool . . the limitation of it as unto duration , until . . the person speaking is the lord , the lord said . in the greek both the person speaking , and the person spoken unto , are expressed by the same name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lord ; only the person spoken unto is not absolutely called so , but with relation to the psalmist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to my lord ; david calls him his lord , matth. . . but in the hebrew they have different denominations ; the person speaking is jehovah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , god the father ; for though the name be often used where the son is distinctly spoken of , and sometimes in the same place each of them are mentioned by that name , as gen. . v. . zech. . v. , . because of their equal participation of the same divine nature signified thereby , yet where jehovah speaketh unto the son , or of him as here , it is the person of the father that is distinctly denoted thereby ; according as was shewed at the entrance of this epistle . . the person spoken unto is the son ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lord , david's lord ; in what respect we must now enquire . the lord christ the son is in respect of his divine nature of the same essence power and glory with the father , joh. . v. . absolutely therefore and naturally in that respect he is capable of no subordination to the father , or exaltation by him , but what depends on and flows from his eternal generation , joh. . v. . by dispensation he humbled himself and emptied himself of this glory , phil. . v. , . not by a real parting with it , but by the assumption of humane nature into personal vnion with himself , being made flesh , joh. . v. . wheren his eternal glory was clouded for a season , joh. . v. . and his person humbled to the discharge of those acts of his mediation which were to be performed in th● humane nature : phil. . v. , . this person of christ is here spoken unto , not in respect of his divine nature only , which is not capable of exaltation or glory by the way of free gift or donation ; nor in respect of his humane nature only , which is not the king and head of the church ; but with respect unto his whole person , wherein the divine nature exerting its power and glory with the will and understanding of the humane nature , is the principle of those theandrical acts , whereby christ ruleth over all in the kingdom given him of his father , rev. . v. , . as he was god he was davids lord , but not his son. as he was man he was davids son , and so absolutely could not be his lord. in his person as he was god and man he was his lord and his son : which is the intention of our saviours question , matth. . v. . . for the nature and manner of this speaking , when and how god said it , four things seem to be intended in it . . the eternal decree of god concerning the exaltation of the son incarnate . so david calls this word the decree , the statute or eternal appointment of god , psal. . v. . this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the internal and eternal word , or speaking of the mind will and counsel of god ; referred unto by peter , epist. . v. . god said this in the eternal purpose of his will , to and concerning his son. . the covenant and compact that was between the father and son about and concerning the work of mediation , is expressed also in this saying . that there was such a covenant , and the nature of it , i have else-where declared . see prov. . v. , . isa. . v. , , . zech. . v. , . joh. . v. , , ; in this covenant , god said unto him , sit thou at my right hand ; which he also pleaded in and upon the discharge of his work , isa. . v. , . joh. . v. , . . there is also in it the declaration of this decree and covenant , in the prophesies and promises given out concerning their accomplishment and execution from the foundation of the world , luke . v. . pet. . , . gen. . . he said it by the mouth of his holy prophets which have been since the world began . and in this sense david only recounts the prophesies and promises that went before , luke . v. , , . and all these are comprised in this speaking here mentioned , thus the lord said unto him . and all these were past , when recorded by david . but he yet looks forward by a spirit of prophesie into the actual accomplishment of them all , when upon the resurrection of christ , and the fulfilling of his work of humiliation , god actually invested him with the promised glory ; which is the fourth thing intended in the expression , acts . v. . . chap. . . pet. . v. , . all these four things center in a new revelation now made to david by the spirit of prophesie . this he here declares as the stable purpose covenant and promise of god the father , revealed unto him : the lord said . and this also gives us an account of the manner of this expression , as to its imperative enunciation , sit thou : it hath in it the force of a promise , that he should do so , as it respected the decree covenant and declaration thereof from the foundation of the world ; god engaging his faithfulness and power for the effecting of it in its appointed season , speaks concerning it as a thing instantly to be done . and as those words respect the glorious accomplishment of the thing it self , so they denote the acquiescence of god in the work of christ , and his authority in his glorious exaltation . . the thing spoken about is christ's sitting at the right hand of god ; wherein that consists hath been declared on verse . in brief , it is the exaltation of christ into the glorious administration of the kingdom granted unto him , with honour , security and power , or as in one word our apostle calls it , his reigning , cor. . . concerning which we have treated already at large . and herein we shall acquisce , and not trouble our selves with the needless curiosity and speculation of some about these words . such is that of maldonat on matth. . before remarked on verse . saith he , cum filius dicitur sedere ad dextram patris , denotatur comparatio virtutis filii & patris , & potentia filii major dicitur ratione functionis officii & administrationis ecclesiae . paterque videtur fecisse filium quodammodo se superiorem , & donasse illi nomen etiam supra ipsum dei nomen , quod omnes christiani tacitè significant , cùm audito nomine jesu detegunt caput , audito autem nomine dei , non item . than which nothing could be more presumptuously nor foolishly spoken . for there is not in the words the least intimation of any comparison between the power of the father and the son , but only the father's exaltation of the son unto power and glory expressed . but , as was said , these things have been already considered . . there is in the words the end aimed at in this sitting down at the right hand of god , and that is , the making of his enemies the foot-stool of his feet . this is that which is promised unto him in the state and condition whereunto he is exalted . for the opening of these words we must enquire , . who are these enemies of christ. . how they are to be made his foot-stool . . by whom . for the first , we have shewed that it is the glorious exaltation of christ in his kingdom that is here spoken of ; and therefore the enemies intended must be the enemies of his kingdom , or enemies unto him in his kingdom ; that is , as he sits on his throne carrying on the work designed , and ends of it . now the kingdom of christ may be considered two ways . first , in respect of the internal spiritual power and efficacy of it , in the hearts of his subjects . secondly , with respect unto the outward glorious administration of it in the world . and in both these respects it hath enemies in abundance : all and every one whereof must be made his foot-stool . we shall consider them apart . the kingdom , rule or reigning of christ in the first sense , is the authority and power which he puts forth for the conversion sanctification and salvation of his elect. as he is their king he quickens them by his spirit , sanctifies them by his grace , preserves them by his faithfulness , raiseth them from the dead at the last day by his power , and gloriously rewardeth them unto eternity in his righteousness . in this work the lord christ hath many enemies ; as the law , sin , sathan , the world , death , the grave and hell : all these are enemies to the work and kingdom of christ , and consequently to his person , as having undertaken that work . . the law is an enemy unto christ in his kingdom ; not absolutely , but by accident , and by reason of the consequents that attend it , where his subjects are obnoxious unto it . it slays them , rom. . v. , , . which is the work of an enemy ; is against them , and contrary unto them , col. . v. . and contributes strength to their other adversaries , cor. . v. . which discovers the nature of an enemy . . sin is universally and in its whole nature an enemy unto christ , rom. . v. . sinners and enemies are the same , rom. . v. , . col. . v. . it is that which makes special direct and immediate opposition to the quickning sanctifying and saving of his his people , rom. . v. , . jam. . v. , . pet. . v. . . sathan is the sworn enemy of christ , the adversary that openly , constantly , avowedly opposeth him in his throne , matth. . . ephes. . v. . pet. . . and he exerts his enmity by temptations , cor. . v. . thess. . v. . accusations , rev. . v. . persecutions , rev. . v. . all which are the works of an enemy . . the world is also a professed enemy of the kingdom of christ , joh. . v. . in the things of it , the men of it , the rule of it , it sets it self against the work of the lord christ on his throne . the things of it as under the curse and subject to vanity , are suited to alienate the hearts of men from christ , and so act an enmity against him , jam. . v. . joh. . v. , , . tim. . v. , , . matth. . v. : the men of the world act the same part , matth. . v. . chap. . v. . by examples , by temptations , by reproaches , by persecutions , by allurements , they make it their business to oppose the kingdom of christ. and to that end is the rule of it for the most part directed or over-ruled , cor. . v. , . . death is also an enemy , so it is expresly called , cor. . . it designs execution of the first curse against all believers ; and therein contributes aid and assistance unto all other adversaries ; giving up its self to the service of satan , and therefore said to be in his power , chap. . . of this epistle ; and borrows a sting of sin , cor. . . to make its self the more terrible and sharp . . the grave is an adversary also ; it fights against the faith of the subjects of christ ; by reducing their mortality into corruption , and holding fast the dead untill they are powerfully rescued from the jaws of it . . lastly , hell is that enemy in a subordination whereunto all these others do act . they all aim to bring men into hell ; which is an eternal enemy where it prevails . this attends the workings and successes of those other adversaries to consume and destroy , if it were possible , the whole inheritance of christ , rev. . . all these are enemies to christ in his work and kingdom , with every thing that contributes aid or assistance unto them , every thing that they make use of in the pursuit of their enmity against him . now all these enemies as far as they oppose the spiritual internal carrying on of the work of christ , must be made the footstool of his feet . the expression is metaphorical , and is to be interpreted and applyed variously , according to the nature and condition of the enemies with whom he hath to do . the allusion in general is taken from what was done by joshua his type , towards the enemies of his people , josh. . v. . to shew the ruine of their power , and his absolute prevalency against them , he caused the people to set their feet upon their necks : see sam. . . psal. . . to have his enemies then brought under his feet , is to have an absolute compleat conquest over them ; and their being made his footstool , their perpetual and unchangeable duration in that condition , under the weight of what ever burden he shall be pleased to lay upon them . this being that which is to be done , we may consider how it is accomplished ; now this whole work of conquest and prevalency over all his enemies is done , . meritoriously . . exemplarily . . efficiently . . meritoriously ; by his death and blood-shedding he hath procured the sentence of condemnation in the cause depending between him and them , to be pronounced against them : so that they shall have no more right to exert their enmity against him or his . he hath given them all their deaths wounds , and leaves them to dye at his pleasure . so hath he prevailed against the law , gal. . . col. . . rom. . . he hath removed that strength which it gave to sin , cor. . , . so that it hath no right to disquiet or condemn any of his subjects for the future ; and ( . ) against sin , rom. . , . so that it should not reign in , nor condemn his any more : and ( . ) satan also ; heb. . , . as to all pretence of liberty or right unto any part of his cursed work . and ( . ) so likewise the world , joh. . . gal. . . and against ( . ) death , heb. . , . cor. . , . with ( . ) the grave ; and ( . ) hell ; or the wrath to come , thess. . . they are all meritoriously conquered in his death and resurrection . and all this hath he done for his church . . exemplarily : all these adversaries peculiarly exercised their enmity against , and tryed their strength and power upon his own person . the law brought its curse upon him , gal. . . sin its guilt , cor. . . rom. . , . satan put forth all his power against him , col. . . as also did the world , in all sorts of things and persons , in all kinds of opposition and persecutions ; death also he tasted of , heb. . . and lay in the grave , descending into the lower parts of the earth , ephes. . . and he was not unassaulted by the pains of hell when he bare our iniquities , isa. . , , . now all of them did he absolutely conquer in his own person . for he satisfied the law , removed the curse , and took it away , rom. . . made an end of sin , dan. . . destroyed the devil , heb. . . and triumphed over him , col. . . subdued the world , john . ● . conquered death , acts . . and the grave , v. . and hell also ; and in his own person hath he set an example of what shall be done in and for the whole church . . it is done efficiently in , by and for his whole church ; and this in three instances . ( . ) initially in their vnion with himself . when , and as he unites any of them unto himself , he begins the conquest of all enemies in them , and for them , giving them a right to the compleat total and final victory over them all . ( . ) gradualy he carries them on in their several seasons towards perfections , treading down their enemies by degrees under them . and ( . ) perfectly at the last day ; when having freed them from the law , and sin , trodden down satan , prevailed against the world , recovered them from death , rescued them from the grave , and delivered them from hell , he shall be himself perfectly victorious in them , and they made compleatly sharers in his victory ; wherein ▪ the making of all his enemies his footstool consisteth . secondly , the kingdom of christ respects his administration of it visibly in this world , in the profession and obedience of his subjects unto him ; and this also with the opposition made unto it , is respected in this expression . god the father in the exaltation of jesus christ hath given unto him all nations for his inheritance , and the utmost parts of the earth for his possession , psal. . . upon this grant a twofold right ensued . ( . ) a right to call gather and erect his church , in any nation , in any part of the world ; to give unto it his laws and ordinances of worship , to be owned and observed by them in a visible and peaceable manner , matth. . , , . ( . ) a right , power and authority to dispose of and order all nations and persons , for the good benefit and advantage of his kingdom . in pursuit of this grant and right , erecting his church , and therein his visible kingdom in the world , great opposition is made unto him by all sorts of persons stirred , excited and instigated thereunto by satan . and as this enmity was first acted against himself in his own person , psal. . , , . so it hath continued against him in his church in all ages and places , and will do so unto the end of the world . the world understands not his right , hates his government , and would not have him to reign . hence hath been all that rage which hath been executed upon the professors of his name . kings , rulers , potentates , counsellors , the multitude have set themselves against him . they are many of them , and have been his enemies . great havock and destruction have they made of his subjects all the world over , and continue to do so in most places unto this very day . especially in these latter ages after other means failed him , satan hath stirred up a fierce , cruel , subtle adversary unto him , who he hath foretold his disciples of under the name of anti-christ , the beast , and false prophet . after the ruine of many other , this enemy by various subtilties and pretences hath drawn the world into a new combination against him ; and is at this day become the greatest and most pernicious adversary that he hath in this world . now the aym and design of all these , is to dethrone him by the ruine of his kingdom which he hath set up in the world . and this in every age they have hoped to accomplish , and continue to do so unto this day ; but in vain ; for as hitherto , his kingdom and interest in the world hath been maintained against all their enmity and opposition , themselves been frustrated and brought to destruction one after another ; so by vertue of this promise he shall reign in security and glory , until all their hearts be broken , their strength ruined , their opposition finished , and themselves brought under his feet unto all eternity , as our apostle declares , cor. . , . and this may suffice to declare the meaning of these words . thirdly , we are to consider by whom these enemies of christ shall be made thus his footstool : i will make them , saith god the father unto him . and this expression wanteth not its difficulty . for is it not the work of christ himself , to subdue and conquer his enemies ? is it not said , that he shall do so ? so doing is he described in the revelation with glory and power , chap. . , , , . from isa. . , , , , . who should this work more become , or belong unto than him , who was persecuted and opposed by them ? and doth it not directly belong unto his kingly power ? whence is it then , that he is here described as one resting in glory and security at his fathers right hand , whilest he subdues his enemies . answer , there is no doubt but that the work of subduing the enemies of the mediation and kingdom of christ , is immediately wrought by himself . all prophecies of him , all promises made unto him , the nature of his office , do all require that so it should be ; and so the apostle directly expresseth it , cor. . . but yet there are sundry reasons why that work which is immediately wrought by the son , may by the way of eminency be ascrib●d unto the father , as we see this to be . first , power and authority to subdue and conquer all his enemies , is given unto the lord christ by the father in the way of reward ; and it is therefore said to be his work , because the authority for it is from him . see isa. . . joh. . . phil. . . rom. . . this power then i say of subduing all his enemies , being granted unto the lord christ in the love of the father , as a reward of the travail of his soul which he underwent in his work on the earth , is ascribed unto the father as his . and this expression signifies no more , but that as god hath given him authority for it , so he will abide by him in it , until it be accomplished : and on this account he takes it on himself as his own . secondly , the work of subduing enemies is a work of power and authority . now in the oeconomy of the holy trinity , among the works that outwardly are of god , those of power and authority are peculiarly ascribed unto the father ; as those of wisdom , or wisdom in the works of god , is unto the son , who is the eternal wisdom of the father . and on this account the same works are ascribed unto the father and the son. not as though the father did them first , or only used the son as an immediate instrumental cause of them ; but that he worketh by him as his own eternal and essential wisdom , john . , . but there is also more in it as the son is considered as mediator , god and man , for so he receives and holds his especial kingdom by grant from his father , and therefore the works of it may be said to be his . vi. the last thing remaining for the exposition of these words , is the consideration of the appearing limitation of this administration of the kingdom of christ , in his sitting at the right hand of god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , untill ; untill i make thine enemies , &c. first , it is confessed , and may be proved by instances , that those particles thus used , are sometimes exclusive of all things to the contrary before the time designed in them , but not assertive of any such thing afterwards . in that sense no limitation of the duration of the kingdom of christ is here intimated ; but only his secure and glorious reign unto the accomplishment of his work in the subduing of his enemies is asserted . the only time of danger is , whilest there is opposition ; but this saith god , i will carry it through unto the end . and this sense is embraced by many , to secure thereby the promises that are made unto the lord christ of the perpetuity of his kingdom . so isa. . v. . of the increase of his government there shall be no end , upon the throne of david and his kingdom , to order it , and to establish it , with judgement and justice , from henceforth even for ever . his kingdom shall not be destroyed , but stand for ever , dan. . , it is an everlasting kingdom , chap. . . others suppose that this perpetuity of the kingdom of christ is not absolutely exclusive of all limitation , but that these two things only are intimated in those prophecies and promises . . that his kingdom shall not be like the kingdoms of the earth , obnoxious to change and mutation , by intestine divisions , or outward force , or secret decayes , by which means all the kingdoms of the earth have been ruined and brought to nought . in opposition hereunto , the kingdom of christ is asserted to be perpetual , as that which no opposition shall ever prevail against , no means ever impair ; which yet hinders not , but that a day may be prefixed unto its end . . the continuance of it unto the total full accomplishment of all that is to be performed in it or by it in the eternal salvation of all his subjects , and final destruction of all his enemies , is in these and the like places foretold ; but yet when that work is done , that kingdom and rule of his may have an end . and in this sense , the term of limitation here expressed seems to be expounded by the apostle , cor. . . at the end , he shall deliver up the kingdom unto god the father . for although those words may admit of another interpretation , namely , that he shall give up an account unto the father of the accomplishment of the whole work committed unto him as king of his church , which he may do and not cease from holding the same kingdom still ; yet as they are further interpreted by the sons coming into a new subjection unto the father , that god may be all in all , as v. . they seem to imply directly the ceasing of his kingdom . though this matter be not indeed without its difficulty , yet the different opinions about it seem capable of a fair reconciliation ; which we shall attempt in the ensuing proposals . . the lord christ as the son of god shall unto all eternity continue in the essential and natural dominion over all creatures , and they in their dependance upon him , and subjection unto him . he can no more divest himself of that dominion and kingdom , than he can cease to be god. suppose the being of any creatures , and that subjection unto him which is the rise of this kingdom is natural and indispensible . . as to the oeconomical kingdom of christ over the church , and all things in order unto the protection and salvation thereof , the immediate ends of it will cease . all his saints being saved , all his sons brought unto glory , all his enemies subdued , the end of that rule which consisted in the guidance and preservation of the one , in the restraint and ruine of the other , must necessarily cease . . the lord christ shall not so leave his kingdom at the last day , as that the father should take upon himself the administration of it . upon the giving up of his kingdom , what ever it be , the apostle doth not say , the father shall rule , or raign , as though he should exercise the same kingdom ; but that god shall be all in all ; that is , god the father son and holy ghost without the use or intervention of such wayes or means as were in use before , during the full continuance of the dispensatory kingdom of christ , shall fill and satisfie all his saints , support and dispose of the remnant creation . . this ceasing of the kingdom of christ is no way derogatory unto his glory , or the perpetuity of his kingdom ; no more than his ceasing to intercede for his people is to that perpetuty of his priesthood , which he hath by oath confirmed unto him . his prophetical office also seems to cease , when he shall teach his people no more by his word and spirit . . in three respects the kingdom of christ may be said to abide unto eternity . first , in that all his saints and angels shall eternally adore and worship him on the account of the glory which he hath received as the king and head of the church , and be filled with joy in beholding of him , joh. . , . secondly , in that all the saints shall abide in their state of vnion unto god , through him as their head ; god communicating of his fulness to them , through him ; which will be his eternal glory , when all his enemies shall be his footstool . thirdly , in that as the righteous judge of all , he shall to all eternity continue the punishment of his adversaries . and this is the last testimony insisted on by the apostle to prove the preheminence of christ above angels , and consequently above all that were used or employed of old in the disposition and administration of the law ; which was the thing he had undertaken to make good . and therefore in the close of this chapter , having denyed that any of these things are spoken concerning angels , he shuts up all with a description of their nature and office , such as was then known and received among the jewes ; before the consideration whereof , we must draw out from what hath been insisted on , some observations for our own instruction , which are these that follow . i. the authority of god the father in the exaltation of jesus christ as the head and mediator of the church , is greatly to be regarded by believers . he sayes unto him , sit thou at my right hand . much of the consolation and security of the church depends on this consideration . ii. the exaltation of christ is the great pledge of the acceptation of the work of mediation performed in the behalf of the church . now , saith god , sit thou at my right hand ; the work is done wherein my soul is well pleased . iii. christ hath many enemies unto his kingdom ; saith god , i will deal with all of them . iv. the kingdom and rule of christ is perpetual and abiding , notwithstanding all the opposition that is made against it . his enemies rage indeed , as though they would pull him out of his throne ; but altogether in vain ; he hath the faithfulness and power , the word and right hand of god , for the security of his kingdom . v. the end whereunto the lord jesus christ will assuredly bring all his enemies , let them bluster whilest they please , shall be unto them miserable and shameful , to the saints joyful , to himself victorious and triumphant . it is the administration of the kingdom of christ in the world that this truth principally respects . great is the enmity of this world against it ; great the opposition that is and hath alwayes been made unto it : but this will be the assured issue of it , ruine to the enemies , joy to the saints , glory to christ. this is that which is typed unto us in the prophesie of gog. that prophesie is a recapitulation of all the enmity that is acted in the world against the interest of christ. what his counsel is , the prophet declares , ezek. . . i will go up to the land of unwalled villages ; i will go up to them that are at rest , that dwell safely , all of them dwelling without walls , and having neither bars nor gates . they look upon the church of christ as a feeble people , that hath no visible power or defence , and therefore easie to be destroyed ; this encourageth them to their work ; who or what can deliver them out of their hand ? with this resolution they come upon the breadth of the earth , and compass the camp of the saints , and the beloved city , rev. . . they go about their work with glory and terror , as if they would do it in a day . so they have done in all ages , so they continue to do to this day ; and what is the issue ? this city which they look on as an unwalled town , no way defensible or tenable , is not yet taken by them , nor ever shall be ; but there they fall before it , one after another , and their bones lye under the walls of the city they oppose . they fall upon the mountains of israel , and leave a stink behind them , the shame and reproach of their names unto eternity . sometimes they seem to have prevailed , and to have done their work ▪ but still the issue is , that they dye , or are destroyed and go down to the pit , and come under the feet of christ , leaving the city untaken . disappointment , shame and everlasting punishment is their portion . and they find at last by experience that this feeble folk whom they so despise , are wise , and have their habitation in a rock . this pledge we have already of the truth proposed ; that all who have formerly risen up in enmity to the kingdom of christ , are dead , gone , perished , under his feet , and have left their work undone ; as far from accomplishment as the first day they undertook it ; the same shall be the lot of those that are , and those that foll●w , to the end of the world . and when they have all done their utmost , then shall the end be ; then shall all their misery be compleated , the joy of the saints filled , and the glory of christ exalted . for the enemies themselves ; what can be more shameful unto them , than to be so stupid , as not to learn from the experience of so many hundred of years to give over a work wherein never any prospered ? more miserable than to engage in that design , wherein they must necessarily fall and be ruined ? more woful than to work out their own eternal destruction under the wrath of christ , in a business wherein they had no success ? and what profit is it if for the present they grow a little rich with the gain of oppression , if there be a worm in it that will devour both it and them ? what advantage if they drink a little precious blood and find sweetness in it , if it make them sick and swell and dye . the beloved city still abides , and their misery shall never end . for the saints ; what more joyful thing can there be , than for them to take a view of these things ; to look backwards and see all the nimrods of the earth that have opposed the kingdom of christ , lying in shame and misery with their necks under the footstool of his feet ? there they may see pharaoh lie , and nebuchadnezzar , nero , domitian , dioclesian , with all their multitudes , and all that have walked in their steps , brought down to the sides of the pit , in shame and eternal misery , for their opposition to the kingdom of christ ; there are they fallen and perished all of them , who laid their sword● under heads , and caused terror in the land of the living . and the like prospect may they take of what is to come ; they may by faith see babylon fallen , the whole conspiracy that is in the world against them and their lord disappointed , and all his enemies that shall arise even to the consummation of all things , brought to ruine . how may they triumph in a glorious prospect of this certain and unavoidable issue of the opposition that is made to the kingdom of their redeemer ? and this must be the issue of these things . for , . god hath promised unto the lord christ from the foundation of the world , that so it should be . it was part of his eternal covenant and compact with him , as hath been declared . and after the first promise of breaking the serpents head , and prevailing therein against the enmity of his seed ; no season of the church passed , wherein the promises of the same success and issue were not renewed ; and hereunto do the writings of moses , the psalms and the prophets bear witness . and hereof it was that enoch the seventh from adam prophesied so expresly unto the old world before the flood , jude , v. , . other prophecies and promises to the same purpose occurr every wherein the scripture . and this god also in several ages for the greater pledge of his veracity , typed out ; as in the victory of abraham over the four kings , representing the great monarchies of the world ; wherein he had a pledge , that he should be heir of the world in his seed : in the conquest of canaan the seat and inheritance of the church by joshua ; in the successes and victories of david , and by many signal instances given in the visible ruine of the most potent opposers of his interest in the world . and it cannot be that this word of god should be of none effect . . the lord christ expects this issue and event of all things , and shall not be frustrated in his expectation . having received the ingagement and faithful promises of his father , he rests in the foresight of its accomplishment . and thence it is that he bears all the affronts that are put upon him , all the opposition that is made unto him and his kingdom , with patience long-suffering and forbearance . when we consider the injuries , reproaches , oppressions , persecutions , blasphemies , that he is exposed unto in his wayes , his servants , his spirit and worship , we are ready to admire at his patience ( as we ought to do ) that he breaks not forth against his enemies as a consuming fire . but he knows the time and season that is allotted for the execution of vengeance upon them ; and nothing of their pride , rage , boasting or triumphing against him shall ever provoke him to anticipate their ruine ; so secure he is of their destruction in the appointed season , and so certain of their day that is coming . . he is himself furnished with authority and power for the accomplishment of this work ; when and how he pleaseth . he hath not only assurance of the fathers concurrence , but is himself also throughly armed and furnished with power to destroy all his enemies even in a moment . and he will not fail to put forth his power in the appointed season ; he will bruise them all with a rod of iron , and dash them in pieces like a potters vessel . if all his enemies should at once combine themselves against him , should the world receive the utmost contribution of craft subtilty and strength that hell is able to afford unto it , what is it all to stand before the incomprehensible power of jesus christ ? see rev. . . . his glory and honour require that it should be so : this is a thing that he is very tender in . god hath raised him up , and given him glory and honour , and care must be taken that it be not lost or impaired . now if his enemies should go free , if they could by any means subduct themselves from under his power , or be delivered from his wrath , where would be his glory , where his honour ? here they reproach him , blaspheme him , despise him , persecute him , shall they escape and go free ? shall they alwayes prosper ? what then would he do to his great name ? the glory of christ indispensibly requires that there be a season , a day appointed for the eternal ruine of all his stubborn adversaries . . his saints pray that it may be so ; and that both upon his account and their own . upon his , that his glory which is dearer to them than their lives may be vindicated and exalted ; their own , that their miseries may be ended , that the blood of their fellow servants may be revenged , that the whole church may be delivered , and all promises fulfilled . now he will not disappoint their prayers , nor frustrate their expectations in any thing , much less in those that are of so great importance . he will avenge his elect , he will avenge them speedily . . his enemies deserve it unto the utmost ; so that as well his justice as his glory and interest and people are concerned in their destruction . in the most of them their outrage against him is notorious , and visible in the eyes of men and angels ; in all of them there is a cruel , old , lasting enmity and hatred , which he will lay open and discover at the last day , that all shall see the righteousness of his judgements against them ; god hath given him a kingdom , appointed him to reign ; they declare that he shall not do so , and endeavour their utmost to keep him from his throne , and that with scorn despight and malice ; so that whilest god is righteous , and the scepter of christs kingdom a scepter of righteousness , themselves call aloud for their own destruction . the vses of this truth in the comfort of the disciples of christ , against all fears , despondencies , and other effects of unbelief , with the terror of wicked men , are obvious and exposed unto all . verse xiv . the apostle having proved the preheminence of the son as mediator of the new testament above all the angels , from those attributions of honour and glory that are made unto him in the scriptures , the like whereunto are no where made or given unto angels ; that he may not appear to argue meerly negatively from what is not said concerning them , adds in this last verse such a description of their natures and office , or work and employment , as shews that indeed no such thing can be rightly spoken or affirmed concerning them , as he hath before manifested to be spoken and recorded concerning the son. ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; there is no difference in the reading , nor much about the translation of those words . are they not all ministring spirits , sent out to minister to ( unto a ministry for ) them that shall inherit salvation . this was the common received doctrine of the church concerning angels , suitable unto the scripture , and to the purpose of the apostle , as manifesting their dis-interest in the glory before ascribed unto the son. sundry things are here expressed concerning angels , which we must briefly pass through the consideration of . as , . their nature . they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ruchoth , spirits . spiritual subsistences , not qualities , or natural faculties , as the sadduces imagined ; and which by an homonomy of the name , maimonides , more nebuch . p. . cap. . admits also to be angels , but falsly , and without authority from scripture or reason . this is their nature , this the hebrews acknowledge so to be ; they are created spirits , not to be compared with , or equalled unto him that made and created all things . . their office ; they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ministring spirits ; so are they termed , psal. . . praise the lord all his hosts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his ministers doing his will. hence in general the jews call them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ministers ; and among other titles assign this unto god , that he is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the creator of ministring spirits or angels . and expresly in the talmud they are called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as more frequently by the rabbins in the hebrew dialect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , angels of ministry ; above whom that the messiah was to be , we have formerly shewed from themselves . now what kind of office or ministry it is that is ascribed unto them , the word it self doth in part declare . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to minister , principally about holy things ; nor is it above once applyed unto any other ministry . and such a ministry it signifies , as is performed with honour and ease , and is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is to minister with labour and burden . so the ministry of the levites in bearing the burden of the tabernacle is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a ministry with labour , numb . . when the more easie and honourable employment , which was attended by them who by reason of their age were exempted from bearing of burdens , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. . and deut. . . such is the ministry of angels ; it is in and about holy things , and unto themselves honourable and easie . and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which expresseth some times such a general ministry as comp●izeth the whole service and worship of the church , acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they ministred unto the lord ; that is attended unto the performance of all the duties of the church . this then in general is the office of the angels ; they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ministring spirits , that wait on god in and about his holy services for the good of the church ; which also in the like manner ministreth unto god in its own state and condition . and hence it is that the church and they do make up one family , ephes. . . and that they are all fellow-servants in the same family with them that keep the testimony of jesus , rev. . . and this some of the latter jews have retained the tradition of . whence is that of maimonides , more nebuch . part . . cap. . which he citeth out of the talmud . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy blessed god d●●h nothing unless he consult with his superiour family . only not knowing the rise of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor what it should signifie ; he tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that in the greek tongue it signifies an host ; whereas it is purely the latine familia without the least alteration . and the description of this superiour part of the family of god is given us , dan. . . thousand thousands did minister unto him , and ten thousand times ten thousand stood before him . in which words pseudo-dionysius , gregory , and aquinas , with sundry of the school-men , have coined a distinction of angels into ministrantes , those that minister unto god , and assistentes , those that stand before him . whereas the whole intendment of the expression is , that all the angels stood ministring before him , as john declares the matter , rev. . . and therefore the apostle expresly here affirms that they are all ministring spirits , cutting off one member of their distinction . neither is there more intended in the ministery of that upper part of the family of god than is expressed concerning the lower part of it of old , deut. . . god chose the priests and the levites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to stand and to minister in the name of the lord. the same persons were both assistentes and ministrantes , they stood to minister before the lord. now because of this standing and ministring of angels , that is their waiting on god in a readiness to do his will , they may be said in some sense to be the throne of god , from whence he executeth justice and judgment ; for as he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , psal. . v. . he that dwelleth between the cherubims ; as also psa● . . v. . so the jews say that the thrones mentioned dan. . were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the higher princes or angels , as abarbinel on the place . this then is their office , they are all ministring spirits . . their execution of their office in their actual employment is here also expressed . they are ministring spirits , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sent out unto a ministery ; sent out , that is they are daily so , continually so , the word denoting the present time which is always . they stand before the presence of god , and are continually sent out by him , sometimes some , sometimes others , always those that are sufficient for his work . now as we observed before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the whole family service of god , which in general is ascribed unto these children and servants of his in the upper part thereof , they being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ministring spirits ; so here the execution of th●ir work is expressed by two words which comprize the whole ministery of the church ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apostleship and labouring ministery ; and therein the harmony is still preserved that is between both parts of the family of god. and as in the service of the church , the ministers thereof do not minister unto men but unto the lord , for and in the behalf of men , acts . . so is it with th●se spirits also , they are sent out to minister for the good of men , but it is the lord unto whom they minister ; his ministers they are , not ours , psal. . v. . though in their ministery , belonging unto the same family with believers , they are their fellow servants . as all the servants of a king , though otherwise greatly differenced , agree in this , that they are all servants unto the same person . and these two words express both their honour , that they are immediately sent out from the presence of god , they are his apostles , as also their obedience and diligence , they undertake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a ministery to be discharged with care and due observance of him by whom they are sent . . there is expressed the restriction of their ministery unto the especial object of their work and employment ; it is for them that shall be heirs of salvation ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for them , for their sakes , for their good , in their behalf , who shall inherit salvation . heirs they are at present , and hereafter shall inherit or actually obtain salvation by vertue of their heirship , that is , elect believers . yet the apostle speaketh not of them as elect , nor yet absolutely as believers ; but as of heirs , which they obtain by the priviledge of adoption . this gives them heirship and an interest in the family of god. and the ministery of the superiour part of the family in behalf of the lower , respects them as such , that is , as adopted , as children , as heirs , as co-heirs with christ , rom. . v. , . this priviledge i say amongst others innumerable and inexpressible we have by our adoption , that being admitted into the family of god , those blessed angels whose special ministery respects that family have us under their constant care . it is true , that the ministery of angels is not always absolutely restrained unto the church or family of god ; they are employed also in the government of the world . so the angel that was sent unto daniel affirms , that in the first year of darius he stood to confirm and strengthen him , dan. . . that is , to assist him in the weilding of his new gotten empire . as also chap. . v. , , . he declares how he acted in opposition to the prince of persia , and stirred up the prince of grecia ; that is , how he should do so in the appointed time . and so also doubtless are they employed about other affairs in the world , from whence much good redounds unto many who yet belong not unto the family of god. but yet two things we may here observe : first , that though this ministery of theirs was not immediately , yet it was ultimately for the church . for their sakes were those mighty empires first raised , and afterwards razed to the ground . and this is that which they consider in their ministery . see zech. . , , , . and thence it appears that the prince of the kingdom of persia , who withstood the angel , was not any angel of god but the king of persia himself , who laboured to obstruct the work committed unto him . secondly , that the apostle treats in this place of that immediate respect which the ministery of the angels had unto the church , because in that regard alone he carries on his comparison between them and the son , that only being unto his purpose in hand . but it may be objected , that this their ministery will not clearly evince their inferiority and subordination unto christ , seeing he himself also was sent , and that for the good of them who shall inherit salvation ; and is thence called the apostle of our profession . but the differences between him and them in their being sent are so great and manifest , that his superiority unto them , and preheminence above them , is not in the least thereby impeached . he was sent by his own voluntary previous choice and condescension ; they are so , in pursuit of the state and condition of their creation . he was sent to minister in the form of a servant , only for a short season , in the days of his flesh ; they continue to be so from the beginning to the end of the world . he was sent unto that great and mighty work of mediation which none was worthy to undertake , none able to go through withall but himself alone , the only begotten son of god ; they are sent about the ordinary concernments of the saints . he as the son ; they as servants . he as the author of the whole work of the redemption and salvation of the church ; they as subordinate assistants in the particular promotion of it . the general agreement then of his and their being sent for the good of the church , hath so many and so great differences in the mann●r causes and ends of it , that it no way takes off from the evidence of their subordination and subjection unto him . and with this demonstration the apostle closeth the argument he had so long insist●d on . of the nature of this ministery of angels for the good of them that shall inherit salvation , because it belongs not directly unto the present design of the apostle , and would in the full consideration of it cause a long diversion from the work in hand , i shall not treat , although it be a matter singularly deserving our meditation . for the present it may suffice us to observe , that in the government and protection of his saints here below , both as to the dispensation of grace and providence , god is pleased to make use of the ministery of angels , wherein much of their honour and our safety doth consist . for a close of the whole , we may only observe the way and manner whereby the apostle proposeth this doctrine of the ministery of angels unto the hebrews ; are they not ? saith he ; he speaks of it as a matter well known unto them , and acknowledged by them . their nature , their dignity , their office was declared in the old testament . thence were they instructed , that as to their nature they were spirits ; in dignity , thrones principalities and powers ; in office , ministers unto god , sent out for the good of his church . and therefore these things the apostle in sundry places takes for granted , as those that were already known and received in the church of god , rom. . v. . ephes. . v. , . col. . v. . this doctrine then i say was propagated from the jews unto the christians . and from them also came forth much of that curiosity and superstition about angels , which afterwards infected the minds of many in the christian church . for after they were forsaken of god , and began to give up themselves unto vain speculations , there was not any thing wherein the vanity of their minds did more early manifest it self , than in their imaginations about angels , wherein they exercise themselves unto this day . for to omit their monstrous figments about the original of devils , most of whom they affirm to have been begotten by adam on lilith before god formed eve , and many to have issued from adam and eve severally whilst they lived separate an years after the death of abel , as later follies ; it is certain that some of them began to vent curiosities about angels in the apostles time , col. . . and to express their fancies about their names , orders , degrees and employments . and this they continue yet to do , although they peremptorily deny that they are to be invocated or prayed unto , wherein they are out-done by others . names they have invented for them innumerable , and those many of them uncouth and insignificant . orders also or degrees they assign unto them , some four , some five , some seven , some nine , some thirteen , according as it hath seemed good unto this or that great master among them . from them the pseudodionysius about the fourth or fifth century after christ , took the occasion and rise of his operous figment about the celestial hierarchy , though he mixed their inventions with many peripatetical and pythagorean notions . aristotle proportioned the number of the intelligencies unto the spheres of the heavens , more he granted not . the pythagoreans and platonicks asserted all things here below to be influenced by the planets in their orbs , the inferiour receiving a communication of vertue from the higher , and imparting it unto them beneath . so they interpreted the exsection of saturn by jupiter , as that of coelum by saturn to be the interception of their procreative influence , that it should not immediately be communicated unto things below but by them . out of all these fancies did dionysius raise his hierarchy . from the jews he took the disposition of his angels into orders of superiority and rule ; from aristotle their number , placing an order instead of a single intelligence , to answer what is taught in the scripture concerning their multitude ; and from the pythagorean platonicks the communication of light knowledge and illumination from god by the highest to the lowest series or order , and from them to men on earth . and on this foundation , such as it is , are built the discourses of many commentators on this place ; in their enquiries , whether angels of the superiour orders are sent forth to minister for the good of believers ; which is denied by many , though by some later expositors , as estius , ribera , tena , a lapide granted , and proved not without much ado . so hard is it sometimes for men to cast down sear-crows of their own setting up . it remaineth only that we close our whose discourses on this chapter with some observations for our own use and instruction from this last verse ; as , . the highest honour of the most glorious spirits in heaven , is to minister unto the lord in the service whereunto he appoints them . this is the office , this the work of angels ; and this is their honour and glory . for what greater honour can a creature be more partaker of , than to be emploied in the service of his creator ? what greater glory than to stand in the presence , and to do the will of the king of heaven ? if it be an honour on earth to stand before princes , dying perishing men , and that unto men in nature and kind equal unto those before whom they stand , what is it for them , who by nature are at an infinite distance from the glory of god , to stand before him who lives for ever and ever ? and surely it will be unconceivably woful unto poor souls at the last day , to find how they despised in this world a share and interest in that service , which is and ever was the glory and honour of angels . . such is the love and care of god towards his saints labouring here below , that he sends the most glorious attendants on his throne to minister unto him , in taking care of them . he who gave his only son for them , will not spare to send his holy angels unto them . heaven and earth shall be witnesses of his care of them , and the value that he puts upon them . now this being a matter of so great importance as it is unto the churches consolation , and the doctrine directly taught in the text , we may a little farther enquire into it , in answer unto these two questions . first , wherefore god is pleased to use the ministry of angels in the dispensation of his care and good will unto the church , the heirs of salvation , seeing he can by an almighty facility exert all the effects of it by his own immediate power ? secondly , vnto what especial end and purpose doth god make use of the ministery of angels for the good of them that believe ? for the first of these , the principal account of it is to be resolved into his own sovereign will wisdom and pleasure . thus are we always to live in an holy admiration of him , when ever we consider any of his works or ways , rom. . v. . herein are we to rest , and to put a stop unto all our enquiries : so it pleased him , matth. . v. . and he giveth no account of his matters , job . v. , . this we are to acquiesce in as the great reason of all god's dispensations and ways , even his own infinite wisdom and sovereign pleasure . he alone knows what becomes his own goodness and greatness , and of creatures not one , but as he is pleased to reveal it . for can we find out the almighty unto perfection ? can we by searching find out god ? job . v. . how shall poor limited finite creatures come to know what beseems the infinite holy one to do , any otherwise but as himself declareth that he hath done it ? and then we know the work is holy and wise , and such as becometh infinite perfection , because he hath done it . herein then we principally rest , as to the meetness and condecency of the ministery of angels ; god hath appointed it . whereunto we may adde those other reasons which the scripture suggests unto us , as , . god doth it for the preserving and manifestation of the glorious order of his kingdom . god is pleased to rule his creation as a supreme lord and king. hence there is so often mention made in the scripture , that he is the king , the only potentate , the lord of lords and king of kings ; as also of his throne , his kingdom , dominion , reign and government . and god doth this , that he might thereby give an understanding of his sovereignty unto his creatures , and make way thereby for the manifestation of his glory . now unto a kingdom there are three things essential ; rule , obedience , and order . in this kingdom , the sovereign ru●e is in the hand of god alone , the kingdom or monarchy is his . obedience is the work and duty of the whole creation , every thing according to its nature capacity and condition . the glory of both these lies in order . hereof there are two parts : first , that which respects the being of the creatures in their dependance on god : secondly , that which respects their ▪ operation in obedience unto him . god hath in infinite wisdom endowed the works of his hands with such various natures , whereon their uses do depend , as that they are placed thereby in several ranks series and orders , in an useful subserviency unto one another , so far as they are advantaged thereby in their common and absolute subjection to himself . this is the order of their being ; the order of their operation is such as they are fitted for by their natures , and whereby they set out the glory of this kingdom of god. thus he takes the angels , being fitted thereunto in that place which they hold in the order of nature and being , unto the next and immediate attendance upon the throne of his kingdom . there they wait upon him , to receive and execute his commands in all the affairs of his kingdom . so are they every where described in the scripture , psal. . and . dan. . revel . . isa. . and else-where . and by this ministery of angels doth god insinuate unto us the glory and order of his kingdom . his glorious and fiery throne being attended with millions of these mighty angels ready to accomplish his will. and whereas god hath erected imperium in imperio , a kingdom in a kingdom , like the wheels within the wheels in ezekiel's vision ; namely the oeconomical dispensatory kingdom of christ in his oecumenical kingdom over the whole creation ; and hath annexed thereunto the principal manifestation of his glory rule and dominion , those blessed ministers do principally attend the affairs thereof . and thus , though god can govern and dispose of all things , solo nutu , by the almighty immediate emanations of his own power , yet for the manifestation of the glory of his kingdom , especially of that rule which is committed unto the lord christ , he useth the ministery of his creatures , in that order which his infinite wisdom had disposed them unto at the first creation . . god is pleased to do this to exercise the obedience of the angels themselves ; and that upon a three-fold account . first , to keep preserve and rule them fitly to their state and condition . being creatures , they have a natural and necessary dependance on god their creator ; and being intellectual creatures they have a moral dependance on him according to a law and rule , with reference unto the utmost end whereunto they were created . this requires their constant obedience unto the will of god , without which they leave and forsake the law of their creation and condition , and also deviate from the end for which they were made . wherefore to exercise them unto and in this their obedience , god makes use of their ministery and service in his government of the church . and this they shall continue to do unto the end of the world , when the course of their obedience being accomplished , they shall be everlastingly satiated with the contemplation of god's infinite excellencies , and enjoyment of him as their reward . secondly , that in them he might give an example of ready obedience unto the church . these angels of god being in their nature excellent , and great in power , always ready , watchful , and free from all diversions or avocations , eminent in light and holiness as always beholding the face of god , and filled with his grace , are proposed unto us in their obedience and readiness to do the will of god , as an example and pattern which we are to imitate unto our utmost , though we are never able perfectly to express . and thence are we directed by our saviour to pray , that we may do the will of god on earth , as it is done by them in heaven . thirdly , that they themselves may be made partakers of this singular honour and glory to serve the most high god in his most glorious work ; the preservation and salvation of his church ; for that this is their honour was before declared . . god emploieth them in an especial manner in this ministery for the good of them that are heirs of salvation , to manifest unto them the greatness and glory of the work of the gathering , preserving and redemption of his church , with the value that he puts upon all the fruits of the death and concernments of the mediation of his son jesus christ. for as of themselves they desire to look particularly into these things , which in general appear so glorious unto them , pet. . v. . that their delight in the wisdom and love of god may be more and more encreased ; so by god's dealings with his church , in whose behalf they are employed , they learn therein the manifold wisdom of god , and riches of his grace , ephes. . v. . and thus in all their employment about the saints wherein they are sent out to minister for their good , they learn much of the wisdom and love of god , and are thereby excited to honour , applaud , glorifie him and praise him . somewhat of this they shall see in the least and meanest work toward any believer that is committed unto them . and they eternally rejoyce in the over-flowings of the love and grace of god , taking care of all the concernments of the poorest and meanest of his servants . . this is done , that god may in an especial manner give glory and honour unto jesus christ thereby . this is his will , that all men should honour the son as they honour the father , joh. . . he hath therefore raised him up , and given him honour and glory ; and in particular exalted him far above the angels , putting them in subjection unto him as their head , prince , ruler and governour , ephes. . v. , . neither is it a shew of glory , or a titular kingdom and dominion that he hath given to jesus christ , but a real and absolute sovereignty , wherein all things subject unto him are at his absolute disposal : and therefore must the angels themselves be at his service in the affairs of his kingdom , and so they acknowledge themselves to be , and the fellow-servants of them that keep his testimonie , rev. . . now the heart and love of jesus christ is greatly upon that part of his church and people which are labouring with sin , affliction and persecution here below , heb. . . chap. . . it is then greatly for his honour and glory ( which in all things the father aimeth at , col. . , . ) that the gl●rious angels should be employed for the good and in the behalf of all his poor labouring saints . this honour is done to jesus christ in heaven , when all the attendants of the throne of god do see that care that is taken about the meanest that believe in him . . the love , and care , and condescension of god unto his saints is hereby manifested unto the saints themselves . god emploieth the angels for their good , that they may know how he careth for them , and be comforted thereby , psal. . . the saints of god have mean and low thoughts of themselves , as it becomes them to have . they know and confess that they are less than all the mercies of god , and unworthy that he should have any regard of them . such thoughts as these their mean terrene condition , and their manifold sins and failings do fill them withall . of the glorious angels , their thoughts and apprehensions are high and honourable . their nature , their state and condition , their power and greatness , their holiness , and enjoyment of the presence of god , do all present them unto their minds under a notion of much excellency and glory . hence some weak , superstitious , and curious minds have been drawn to adore them with religious worship and adoration ; the saints know sufficiently the folly hereof . but yet when they consider that god is pleased to use employ and send out these glorious spirits to take care of them , to do them good , to watch over them , and round about them , to keep them from evil : this fills them as with an holy admiration of the infinite love and condescension of god towards them , so also of the excellency of the mediation of the lord christ , who hath brought them into this condition of favour , from both which much spiritual comfort and rejoycing in the lord doe arise . and for this end also doth god choose to do that mediately by the ministery of angels , which otherwise by an inconceivable facility he could do by his own immediate power . . a blessed entercourse , society , communion and fellowship is hereby maintained and kept up between the several parts of the family of god ; that of angels above , and this of believers below . it hath been formerly declared , how the angels in heaven , and all elect believers were reduced into one family , when god reconciled the things in heaven and earth unto himself , and brought them all into subjection unto and dependance upon one common head christ jesus , ephes. . . from hence are angels and men reduced into one family ; the family in heaven and earth ; the angels by transition , men by adoption . now it is the will of god , that for the honour of our lord jesus christ , the immediate head of this family , that there should be an entercourse and an helpful communion between the several parts of it ; for to this end are we brought into the society of the innumerable company of angels , heb. . . now because our goodness , our usefulness , our helpfulness is confined and limited unto the saints that are in the earth , psal. . . not extending it self unto god , or any of his holy ones above , we cannot help , assist , counsel nor advise the angels , nor do they in any thing stand in need of our aid or assistance . and since the communication of our minds unto them by way of religious subjection , adoration , faith , trust , affiance , is absolutely forbidden unto us ; it remaineth that this fellowship and society must be maintained by the aid help and assistance which they are able to afford unto us , and which we stand in need of . and on this account doth god employ them about the affairs and concernments of believers , that so a becoming fellowship may be kept up in the family of christ , and an usefulness between the several parts thereof . . god makes use of the ministery of angels in the service of the church to reproach , awe , restrain and torment the devil . it is a continual reproach cast upon sathan , when he sees those unto whom he is like in nature , and with whom he was sometimes a companion in glory , willingly , cheerfully , triumphantly obeying the will of god in the service of christ , having by his wickedness cast out himself from the same honourable employment , and mancipated himself to the vilest services that any part of the creation of god is cast down unto . the whole work of the angels is a continual reproach unto sathan , for his sin and folly . it cries unto him , this might have been thy work , this might have been thy condition ; the gnawing of which consideration is no small part of his torment and present restless vexation . they also put an awe upon him in all his attempts . he knows well their power , their authority , their commission , and that it is not for him to contend with them . with one word they can at any time defeat him : the lord rebuke thee , sathan ; the lord rebuke thee . and he knows not where he may meet with them in his attempts . and this keeps him in continual awe , and perpetual uncertainties of success in all that he undertakes or goes about . and hereby god also in many things frustrates his endeavours , restrains his power , and disappoints his malice . it is inconceivable what havock he would make of the lives , and liberties , and estates of the saints , did not these watchers from the holy one disappoint him . and all these things adde to his torment . much of his present punishment consists in the endless workings of wrath , envy , malice , blood-thirstiness and rage ; now as these where ever they are found but in the least degree are tormenting passions , so where they are all in their height rage and fury , and are not by any considerable vent abated or slacked , what can be worse in hell it self but only the immediate wrath of god ? but thus is it with sathan from this ministery of angels . he sees the church and every member of it , all whom he seeks to devour , encamped about , protected and defended by this heavenly host , so that he cannot in any measure have his will at them ; nay , that he cannot touch the soul of any one of them , nor cause an hair of the head of any one of them to perish . this fills him with self-devouring rage envy and wrath . and thus doth god by this way accomplish his judgment upon him . and these are some of the reasons which the scripture intimates unto us , why the lord is pleased thus to make use of the ministery of angels ; which may suffice for an answer to the first question before proposed . ii. the second is , vnto what ends and purposes doth god make use of the ministery of angels , for the good of them that do believe . the thing it self we suppose in both these questions . it is so directly asserted in the words of the apostle , and so many instances are given of it else-where in the scripture , that it needs not any especial confirmation . it will also be farther declared in our annumeration of the ends and purposes of it ensuing . as , . in general , god doth it to communitate by them the effects of his care and love unto the church by jesus christ. this god represented unto jacob in the vision that he gave him of the ladder which stood upon the earth , and whose top reached unto heaven , gen. . , . for although the jews say somewhat to the purpose , when they affirm this ladder to have denoted the dependance of all things here below on them above under the rule of the providence of god , yet they say not all that was signified thereby . our saviour tells us , joh. . . that from thence his disciples should see heaven opened , and angels ascending and descending upon the son of man. plainly alluding unto this vision of jacob. for those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon the son of man , cannot denote meerly the object of angelical ministration , that they should be exercised in their work about his person , but also that by him , by means of his mediation the angels ascend and descend in the work of ministring unto the saints . it is true , the great instance of their ministery was given in and about the person of christ as head of the church . they declared his conception and nativity , matth. . . luke . . luke , . they ministred unto him after his temptation , matth. . . they strengthned him in his agony , luke . . they were witnesses of his resurrection and ascension , luke . . acts . , . but by him and on his account they perform the offices of their mission towards others also , even all the heirs of salvation ; but this still upon the account of christ. they ascend and descend on his mediation , sent by his authority , aiming at his glory , doing his work , carrying on his interest , as in the following particulars will appear : for , . they are sent in an extraordinary manner to make revelations of the will of god , about things tending unto the obedience and spiritual advantage of them that do believe . hereof we have many instances in the old testament , especially in god's dealing with the patriarchs before the giving of the law. for although the second person of the trinity the son of god himself did often appear unto them , as to abraham , gen. . , . with chap. . . and unto jacob , chap. . . whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gen. . . yet god also made frequent use of created angels in the revelation and discovery of his mind and will unto them , as is evident from many passages in their story . that he used their ministration in the giving of the law , we have before abundantly shewed , the holy ghost declaring and affirming of it , psal. . , . acts . . the like also he continued to do in the visions of them granted unto the prophets that ensued unto the end of that dispensation , especially unto ezekiel and zechariah . so also the same was done under the new testament , as to omit others , we have an especial instance , rev. . . how far god is pleased to continue this ministration of angels unto this day is hard to determine . for as many have pretended unto revelations by angels , which have been meer delusions of sathan , or imaginations of their own brains : so to say that god doth not , or may not send his angels unto any of his saints to communicate his mind unto them , as to some particulars of their own duty according unto his word , or to fore-shew unto them somewhat of his own approaching work , seems in my judgment to be unwarrantably to limit the holy one of israel . howbeit such things in particular are to be duly weighed with sobriety and reverence . . god by them suggests good motions into the minds of his saints . as the devil sets himself on work to tempt them unto evil , by suggestions suited unto the principle of sin within them ; so god employs his holy angels to provoke them to that which is good , by suggesting that unto them which is suitable unto the principle of spiritual life and grace that is in them . and as it is difficult to discover the suggestions of sathan in most cases from the workings of our own minds , and our unbelief in them , partly because of their connaturalness one to the other , and partly because his impressions are not sensible nor produce any effects but as they mix themselves with our own darkness and lusts ; so it is no less difficult distinctly to take notice of these angelical motions upon the like account on the other hand . for being suitable unto the inclinations of that principle of grace which is in the hearts of believers , and producing no effect but by them , they are hardly discerned . so that we may have the benefit of many angelical suggestions of good things , which we our selves take no notice of . and if it be enquired how these good motions from angels are or may be distinguished from the motions of the holy ghost , and his actings in believers ; i answer , that they are differenced sundry ways ; as , . these angelical are ab extra , from without ; angels have no inbeing in us , no residence in our souls , but work upon us as an external principle . whereas the holy spirit abideth with us , and dwelleth in us , and works ab intra , from within the very principles of our souls and minds . whence it follows , . that these angelical motions consist in occasional impressions on the mind phancy and imagination , by advantages taken from outward objects and present disposition of the mind , rendring it meet to receive such impressions ; and so disposing it to affect the heart , the will and the affections , whereas the holy ghost closeth in his operations with all the facultie , of the soul , really and immediately exciting every one of them to gracious actings according to their nature and quality . whence also it appears , . that angelical motions communicate no strength power or ability unto men to act do or perform the good which they guide and direct unto . only they provoke and stir up men to act and exert the strength which they have , in the duties that they are minded of . but the holy ghost in his motions doth really communicate spiritual grace strength and power unto the faculties of the soul , enabling them unto a right performance of the duties proposed unto them : and . whereas angelical impressions are transient , and abide not at all in themselves , but only in the effects which the mind warned and excited by them doth produce ; there is a constant , abiding , effectual work of the holy ghost in the hearts of believers , enabling them to will and to do , according unto his good pleasure . and this is a second part of the ministry of angels in particular , the benefit whereof we are oftner made partakers of than perhaps we are aware . and these motions which are an effect of their ministry , the sadducees of old took to be angels , denying all spiritual subsistences from whom they should proceed . . god sends forth his angels unto this ministry for the good of believers , to preserve them from many dangers , and ruinous casualties , that would otherwise befall them . much of the design of psal. . is to acquaint us therewithal ; for though the charge of angels is expressed only in ver . . & . yet as the expression there , of keeping us in all our wayes , that we stumble not , is comprehensive of all the dangers which we are or may be exposed unto , so the same work of theirs respects all the evils and casualties enumerated in the beginning of the psalm . and to this purpose also is it said , that the angel of the lord encampeth about them that fear him , as they did about elisha of old ; namely , to preserve them from the dangers that they are exposed unto . nor is this impeached by the observations of the evils , troubles , calamities and miseries that befall the people of god ; for god hath not given his angels a commission to act ad ultimum virium , to the utmost of their strength , viis & modis for the preservation of his ; but only to act according to his especial good pleasure ; and this they alwayes do . now it is the will of god , that his saints should be exercised with various troubles and calamities , for the trial of their faith and obedience . but yet in the ordering and management of these calamitous accidents or troubles , they have no less benefit by the ministry of angels , than they have in respect of those from which they are preserved by them . for inasmuch as they also are designed and ordered for their good , their exposing to them in their seasons , supportment under them during their continuance , and deliverance from them in the appointed time thereof , are all signal mercies which they receive by the ministry of angels . . by this ministry of angels , doth god in particular preserve us from the suddain and violent incursions of satan . satan in the scripture is called a serpent from his subtilty and lying in wait to do mischief ; and a lyon , from his rage and fury and spoiling from his lurking places . and as the one , and the other , he continually seeks the harm , mischief , and ruine of the whole man ; not only of our souls in sin and desert of punishment , but of our bodies in our lives health and welfare . hence we find so many in the gospel troubled with bodily infirmities from the assaults and impressions of satan . and what he prevails to do against any one , that he is continually attempting against all the whole seed of abraham . hereunto also belong all those hurtful terrors , affrightments and surprizals , which he endeavoureth by himself and his agents to cast upon us . had he his liberty , he would make our whole lives to be filled with disappointments , horrors , vain fear and perplexities , if he could proceed no farther . now in all these designs it is more probable that he is prevented by the ministry of angels . we find in the first of job , that in all the devils walks in the earth for the executing of his malice , the angels still observe him , and are ready to answer him when he comes with his accusations against the saints into the presence of the lord. and hereon depends the safety and security of our lives ; without which satan would by all means continually attempt to fill them with terrors , vexations , losses and troubles . not one of us should escape him any better than job did , when god for a season suspended his protection over his relations possessions and enjoyments . . they are in their ministry appointed to be witnesses of the obedience , sufferings , and worship of the disciples of christ ; that they may give testimony unto them before god , and in the great assembly of the last day , so glorifying god for the grace bestowed upon them , and the assistance afforded unto them . thus paul tells us that the apostles in their preaching and sufferings , were made a spectacle unto angels , cor. . . the holy angels of god looked on , rejoycing to behold how gloriously they acquitted themselves in the work and ministry committed unto them . and to this end doth he charge timothy before the elect angels , to look unto and discharge aright the work of an evangelist , tim. . . because they were appointed of god to be witnesses of his faithfulness and diligence therein . and it is not improbable but he hath respect unto the presence of angels in the assemblies of the saints for the worship of god , where he enjoyns modesty and sobriety unto women in them on their account , cor. . . and from that particular instance , a general rule may be drawn , for the observation of comeliness and order in all our assemblies ; namely from the presence of these holy witnesses at all our solemn worship . for church-assemblies are the court , the dwelling place , the throne of jesus christ , and therefore in them he is in an especial manner attended by these glorious ministers of his presence . and therefore although an holy regard unto god and our lord jesus christ himself be the first and principal motive unto a right and holy acquitment of our selves in all our obedience sufferings and worship ; yet in subordination thereunto , we may have also respect unto the angels , as those who are employed by him to be witnesses of our wayes and carriage . such a respect i mean , as may administer occasion unto them to glorifie god in christ on our behalf ; that so all the honour may finally redound unto him alone . . god useth the ministry of angels , to avenge his elect of their enemies and persecutors , to render unto them a recompence and vengeance even in this world , in the due and appointed season . thus by an angel he destroyed the army of sennacherib when he intended and threatned the destruction of jerusalem . and by an angel he smote herod in the midst of his pride and persecution , acts . and this ministry of theirs is in an especial manner pointed unto in several places of the revelation , where the judgements of god are foretold to be executed on the persecution of the world . and this work they wait for in an holy admiration of the patience of god towards many a provoking generation ; and are in a continual readiness to discharge it unto the uttermost , when they shall receive their commission so to do , dan. . . they carry the souls departed into abrahams bosom , luke . . . lastly , the ministry of angels respects the general resurrection and day of judgement . the lord christ is every where described coming to judgement at the last day , attended with all his holy and glorious angels , matth. . . chap. . . thess. . , . jude . . and great shall be their work towards the elect in that day , when the lord christ shall be admired even by them , in all those that do believe . for although the work of the resurrection , like that of the creation , is to be effected by the immediate operation of almighty power , without the interveniency of any secundary finite agents limited in their power and operation ; yet many things p●eparatory thereunto , and consequents thereof , shall be committed unto the ministry of angels . by them are the signs and tokens of it to be proclaimed unto the world , to them is the sounding of the last trumpet , and general summons given out unto all flesh to appear before jesus christ committed , with all the glorious solemnity of the judgement it self . and as they bear and accompany the departing souls of the saints into the receptacles of their rest in heaven , so doubtless also shall they accompany them in their joyful return unto their beloved old habitations . by them also will the lord christ gather them together from all parts wherein their redeemed bodies have been reduced into dust ; and so also at length by them bring all the heirs of salvation triumphantly into the full possession of their inheritance . and thus much may suffice to have spoken about the ministry of angels here mentioned by the apostle ; by all which it farther appears , how neither in their nature , nor their office they are any way to be compared with the son of god in his ministry towards the church . some deductions also for our especial use and instruction may here be added from what hath been spoken . as , . that we ought to be very careful to use sobriety in our speculations and meditations about this matter . herein doth the caution of the apostle take place in an especial manner , that we should be wise unto sobriety , rom. . . and not to think our selves wise above that which is written . this some neglecting of old , and endeavouring to intrude themselves into the things which they had not seen , col. . . that is boasting of the knowledge and acquaintance with angels , which they had no ground for , nor any safe instruction in , fell into pride , curiosity , superstition and idolatry , as the apostle in that place declareth . and almost in all ages of the church , men have failed on this account . the curiosity of the jews we did in some measure before manifest . to them in their imaginations succeeded the gnosticks ; whose portentous aeones and genealogies of inferiour deities , recounted by irenaeus , origen , tertullian , epiphanius and others of the antients , were nothing but wicked and foolish imaginations about angels . unto them succeeded those about the beginning of the fourth century ; who flatly worshipped angels , and had conventicles , or private meetings for that purpose , who are expresly condemned in the thirty fifth canon of the councel of laodicea , an. . in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; wherein they plainly adjudge , that practice to be idolatry and apostasie from jesus christ. after these , about the end of the fourth , or beginning of the fifth century , he vented his curious speculations about their hierarchy orders and operations , who personated dionysius the areopagite , of whom we spake before . from them all did that sink of idolatry superstition and heresies the church of rome , derive her present speculations , adoration , worship and invocation of angels . but as these things are all of them without , besides and against the word in general , so they are in particular expresly prejudged and condemned by the apostle in the place to the colossians before mentioned : and of such kind of needless , useless , unprofitable , dangerous speculations we are to beware ; and many of them i could in particular recite , but that i would not teach them unto any , by condemning them before all ; but yet , . danger should not deter us from duty . because some have miscarried in this matter , we ought not therefore wholly to neglect it ; there being so great a concernment of the glory of god , and our own good enwrapped therein . had others erred or wandred indeed , because they had neither way to walk in , or guide to attend unto , it had been sufficient to restrain us from attempting any thing in this matter : but whereas it is evident , that they wilfully neglected the way , or pressed farther than the paths of it lead them , and despised their guide , following their own imagination instead thereof , shall others be discouraged in their duty , whereas they may avoid their miscarriages ? wary indeed this may and ought to make us in our enquiries , but not neglective of our duties . we have the word of god for our way and guide ; if we go not besides it , if we go not beyond it , we are as safe when we treat of angels , as if we treated of worms . we have seen in part of what signal use their ministry is as unto our good , and the glory of jesus christ. and it is pride to the height , not to enquire after what may be known , because there are many things that we may not know nor comprehend . if that take place it will debar us from all search into the mysteries of the gospel . for upon our utmost attainments we know but in part . gods revelation is the object of our knowledge . so far as that is made and given , so far we may enquire and learn. besides it is the height of ingratitude not to search after what may be known of this great priviledge and mercy whereof we are made partakers in the ministry of angels . god hath neither appointed nor revealed it for nothing . he expects a reverence of praise and glory for it : and how can we bless him for it , when we know nothing of it ? this ministry then of angels is that which with sobriety we are in a way of duty to enquire into . . let us on this account glorifie god and be thankful . great is the priviledge , manifold are the blessings and benefits that we are made partakers of by this ministry of angels . some of them have been before recounted . what shall we render for them , and to whom ? shall we go and bow our selves down to the angels themselves , and pay our homage of obedience unto them ? they all cry out with one accord , see you do it not , we are your fellow servants : what shall we then do ? why say they , worship god : glorifie and praise him , who is the god of all angels ; who sends them , who employes them , unto whom they minister in all that they do for us . let us bless god i say for the ministry of angels . moreover , these words afford us other instructions , which i shall only name , and put a close unto our discourses on this chapter : as , iii. the socratical fancy of one single guardian angel attending every one ; as it is if admitted a real impeachment of the consolation of believers , so a great inducement unto superstition and idolatry . the further evidencing of this truth , i remit unto what hath been already delivered about the ministry of angels in general . iv. believers obtain heaven by inheritance , and free gift of their father , and not by any merit of their own . heirs among men claim their inheritance jure nascendi , because they are born unto it , not because they deserve it better than others . believers look for theirs jure adoptionis , by right of adoption , whereby they become sons , heirs of god , and co-heirs with jesus christ. end of the first chapter . chap. ii. in this second chapter the apostle declares his design , and what his especial aim was , with respect unto them to whom he wrote . it was not meerly their instruction , or the information of their minds and judgements that he intended ; though that also was in his eye , and necessary unto his principal purpose . they had by their instability and fainting in trials administred occasion unto him of other discourse . besides , he foresaw that they had great difficulties and temptations to contend withal ; and was jealous lest they should miscarry under them ; as he also was over other professors , cor. . . his principal end therefore in this whole epistle ( as hath been declared ) was to prevail with the hebrews unto stedfastness in the faith of the gospel , and diligence in attendance unto all those wayes and means whereby they might be established . the foundation of his exhortations unto this purpose , he layes in the incomparable excellency of the author of the gospel . hence just and cogent inferences unto constancy in the profession of his doctrine , and obedience unto him , both absolutely and in respect of the competition set up against it by mosaical institutions , do naturally flow . and these considerations doth the apostle divide into several parts , interposing in great wisdom between the handling of them , those exhortations which pressed towards his especial end before mentioned . and this course he proceeds in for several reasons . for , first , he minds them and us in general , that in handling of the doctrines of the gospel concerning the person and offices of jesus christ , we should not satisfie our selves in a bare notional speculation of them ; but endeavour to get our hearts excited by them unto faith , love , obedience and stedfastness in our profession . this doth he immediately apply them unto . instances unto this purpose doth he give us in this chapter upon his foregoing declaration of the excellencies of christ , and the glory of his kingdom ; that so his hearers might not be barren and unfruitful in the knowledge of him . secondly , as to the hebrews in particular , he had as it were so overwhelmed them with that flood of divine testimonies which he had powred out in the beginning of his epistle , and that heavenly glorious declaration which he had made of the person of the messiah , that he thought it needful to give them time to consider what was the tendency of that sublime discourse , and what was their especial concernment therein . thirdly , the apostle interposeth his exhortation in this place , as to be an application of what was before delivered , so to lead them on thereby unto the consideration of arguments of another nature , ( though of the same use and tendency ) taken from the sacerdotal or priestly office of christ , and the works or effects thereof . and herein doth a great part of the apostolical wisdom , in the various intertexture of doctrines and exhortations in this epistle consist ; that as every exhortation flows naturally from the doctrine that doth precede it ; so alwayes the principal matter of it leads directly unto some other doctrinal argument , which he intends nextly to insist upon . and this we shall see evidenced in the transition that he makes from the exhortation laid down in the beginning of this chapter , unto the sacerdotal office of christ , v. , , . the first verses then of this chapter are purely paraenetical , or hortatory , with a mixture of some considerations serving to make the exhortation weighty and cogent . verse i. the first verse contains the exhortation it self intended by the apostle , those following the especial enforcements of it . ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abundantius : v.l. arias : more abundantly : eò amplius , beza ; so much the more . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; syr. magis , the rather : ut magis , ut abundantius , as the rather ; as more abundantly , summâ attentione : arab. with all attention . the word denotes somewhat more than ordinary in the act it relates unto , or the persons to whom it is applyed . and diligence being especially required in attention unto any thing , or in those that attend , which extends it self unto the whole deportment of the mind in that work ( if that be respected herein which we shall consider ) it may be not unmeetly rendered more diligently , directly ; more abundantly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . observare ; v.l. to observe , improperly : adhibere ar. m. a word of an imperfect sense , unless supplyed with our minds or vnderstandings , or diligence ; adhibere animum , adhibere diligentiam ; but immediately affecting the object , as adhibere auditis , it gives no perfect sense : attendere ; beza ; to attend unto ; to give heed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simus cauti ▪ attenti , syr. that we be wary , or heedfull . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is usually in other authors when it refers to persons , ausculto , or obtempero ; to hearken , attend and give heed to any one with an observant or obedient mind . and sometimes it signifies to hope or place trust or confidence in him that is attended unto . it is also used for to assent , to agree , or subscribe unto what is spoken by another . in the new testament it is principally used in two senses . ( . ) to beware , or look to our selves , as to things or persons that might hurt us ; and then it is attended with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as matth. . . chap. . . chap. . , , . luke . . or so to beware , or to look diligently unto our own concernments absolutely , luke . . chap. . . matth. . . acts . . ( . ) to attend with diligence and submission of mind unto the words of another ; or unto any business that we are employed in , acts . . chap. . . tim. . . chap. . , . titus . . . so it is said of the samaritans , that they much heeded simon magus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . and it is the same word , whereby the reverential obedience of that people unto the preaching of philip is expressed , v. . an attendance then with a mind ready for obedience is that which the word imports . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , auditis , to the things heard . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. in eo quod audivimus ; in that which we have heard . to the things heard , that is , by us , who are required to attend unto them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this word is no where else used in the new testament . in other authors it is as much as praeterfluo ; to run by . so xenoph. cyropaed . lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to drink of the river running by ; pereffluamus , v.l. ne forté pereffluamus , lest perhaps we should run out . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ne fortè , lest perhaps : improperly ; it respects times and seasons ; lest at any time . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ne forte cadamus ; decidamus ; lest we fall ; fall down ; that is perish . so is the word also interpreted by chrysostom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that we perish not ; that we fall not . and he confirms this sense from that saying in the proverbs , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , my son fall not . so he interprets the word . in the original it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; let them not depart ; the word respecting not the person spoken unto , but the thing spoken of . nor do the lxx . in any other place render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in the next chapter , v. . and words of the like signification ; to decline , draw back , give over by negligence or weariness . other antient translations read , nè decidamus ab honestate ; that we fall not from honesty ; and & nequaquam rejicias ; and by no means to reject . what sense of the word is most proper to the place , we shall afterwards consider . verse . therefore ( for this cause ) the more abundantly ought we to attend ( or give heed ) to the things heard ( by us ) lest at any time we should flow out ( or pass away . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for this cause ; as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore , wherefore ; there is in the words an illation from the precedent discourse ; and the whole verse is an hortatory conclusion from thence . from the proposition that he hath made of the glory and excellency of the author of the gospel ; he draws this inference , therefore ought we ; for the reason and causes insisted on . and thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , flow out , expresseth their losing by any wayes or means the doctrine of the gospel wherein they had been instructed , and the benefits thereof . seeing the gospel hath such a blessed author , we ought to take care that we forfeit not our interest in it . but if we take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the sense chosen by chrysostom , to express the fall , and perishing of them that attend not as they ought unto the word , ( which interpretation is favoured by the syriack translation ) then the word , therefore , for this cause , respects the commination or threatning included therein . as if the apostle had said , therefore ought you to attend ; that is , look to it , that you do attend , l●st you fall and perish . i rather embrace the former sense , both because the interpretation of the word used by chrysostom is strained , as also because the apostle doth evidently in these words enter upon an exhortation unto obedience , upon his former discourse about the person of christ ; nor without an especial regard thereunto , had he laid any foundation for such a threatning unto disobedience , as is pretended to be in the words ; of which yet farther afterwards . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ought we ; the persons unto whom he makes the application of his doctrine , and directs his exhortation . some think that paul joyns himself here with all the hebrews upon the account of cognation and countrey , as being himself also an hebrew , phil. . . and therefore affectionately respecting of them , rom. . . but the expression is to be regulated by the words that follow ; all we , who have heard the gospel preached , and made profession thereof . and the apostle joyns himself with them , not that there was any danger on his part lest he should not constantly obey the word , or were of them whose wavering and instability gave occasion to this caution ; but ( . ) to manifest that the duty which he exhorts them unto , is of general concernment unto all to whom the gospel is preached , so that he layes no singular burden on them ; and ( . ) that he might not as yet discover unto them any jealousie of their inconstancy , or that he had entertained any severe thoughts concerning them : apprehensions whereof , are apt to render exhortations suspected ; the minds of men being ready enough to disregard that which they are perswaded unto , if they suspect that undeserved blame lyes at the bottom of the exhortation . the like condescension hereunto , upon the like account , we may see in peter , pet. . . these are the persons spoken unto ; that which is spoken to them consists in an exhortation unto a duty , and an especial enforcement of it . the exhortation and duty in the first words , the more abundantly to attend unto the things heard ; and the enforcement in the close of them , lest at any time we should flow out . in the exhortation is expressed an especial circumstance of it , the duty it self , and the manner of its performance . the first is included in that word more abundantly ; which may refer either unto the causes of the attendance required , or unto the manner of its performance . in the words as they lye in the text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more abundantly , is joyned unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , therefore , for this cause , and seems immediately to respect it ; and so to intimate the excellent and abundant reason that we have to attend unto the gospel . but if we transpose the words , and read them as if they lay thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more abundantly , respects the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to attend unto , and so expresseth somewhat of the manner of the performance of the duty proposed . and so our translators report the sense , we ought to give the more diligent heed , or give heed the more diligently . the reader may embrace whether sense he judgeth most agreeable to the scope of the place . the former construction of the word , expressing the necessity of our attention to be intimated from the cogency of the reasons thereof before insisted on , is not without its probability . and this the meaning of the word agrees unto , whether we take it absolutely , ( for so , as chrysostome observes , it may be taken , though of it self it be of another form ) or comparatively , in which form it is . take it absolutely , and the apostle informs them that they have abundant cause to attend unto the things spoken or heard , because of him that spake them ; for concerning him alone came that voice from the excellent glory , this is my beloved son , hear him . so also in the other sense , the apostle is not comparing the manner of their attending unto the doctrine of the law , ( which certainly they ought to have done with all diligence ) and their attendance unto the gospel , but shews the reasons which they had to attend unto the one and the other , as the following verses clearly manifest . this then may be that which the apostle intimates in this word , namely that they had more abundant cause and a more excellent reason for their attending unto the doctrine of the gospel , than they had unto that of the law ; on this account that he by whom the gospel was immediately preached unto us , was the son of god himself . but the other application of the word is more commonly received , wherein it intends the duty enjoyned . in reference unto the duty exhorted unto , there is expressed the object of it , the things heard . thus the apostle chuseth to express the doctrine of the gospel , with respect unto the way and manner whereby it was communicated unto them , namely by preaching ; for faith cometh by hearing , and hearing is of the word preached , rom. . , . and herein doth he magnifie the great ordinance of preaching , as every where else he maketh it the great means of begetting faith in men . the lord christ himself first preached the gospel , acts . . and verse . of this chapter . concerning him it was said from heaven , hear him , matth. . . as he who revealed the father from his own bosome , joh. . . from him the gospel became to be the word heard . when he had finished the course of his personal ministery , he committed the same work unto others , sending them as the father sent him . they also preached the gospel , and called it the word , that is that which they preached . see cor. . so in the old testament it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , isa. . . auditus , an hearing , or that which was heard , being preached . so that the apostle insists on , and commends unto them not only the things themselves wherein they had been instructed , but also the way whereby they were communicated unto them , namely by the great ordinance of preaching , as he farther declares , verse . this as the means of their believing , as the ground of their profession , they were diligently to remember consider and attend unto . the duty it self directed unto , and the manner of its performance , are expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to attend , or give heed . what kind of attendance is denoted by this word was in part before declared . an attendance it is with reverence assent and readiness to obey . so acts . . god opened the heart of lydia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to attend unto the things that were spoken , not to give them the hearing only ; there was no need of the opening of her heart for the meer attention of her ear : but she attended with readiness humility ▪ and resolution to obey the word . the effect of which attention is expressed by the apostle , rom. . . to attend then unto the word preached , is to consider the author of it , the matter of it , the weight and concernment of it , the ends of it , with faith , subjection of spirit , and constancy , as we shall with our apostle more at large afterwards explain . the duty exhorted unto being laid down , a motive or enforcement unto it is subjoyned , taken from the danger that would ensue the neglect thereof . and this is either from the sin or punishment that would attend it , according unto the various interpretations of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , flow out , or fall , before mentioned . it it signifies to fall or perish , then the punishment of the neglect of this duty is intimated . we shall perish as water that is poured on the earth . thereunto is the frail life of man compared , sam. . . this sense of the word is embraced by few expositors , yet hath it great countenance given unto it by the ensuing discourse , verse , and . and for that reason is not unworthy our consideration . for the design of the apostle in those verses is to prove , that they shall deservedly and assuredly perish who should neglect the gospel . and the following particles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and if , in verse . may seem to relate unto what was before spoken , and so to yield a reason why the unbelievers should so perish as he had intimated ; which unless it be expressed in this word , the apostle had not before at all spoken unto . and in this sense the caution here given is , that we should attend unto the word of the gospel , left by our neglect thereof , we bring upon our selves inevitable ruine , and perish as water that is spilt on the ground , which cannot be gathered up again . but the truth is , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed will not be well reconciled unto this sense and interpretation ; unless we should suppose it to be redundant and insignificative , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lest at any time we should flow out , should be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely , that we fall not . but there is no just reason to render that word so useless . allow it therefore significative , and it may have a double sense ; . to denote an uncertain time ; quando , aliquando , at any time . . a conditional event ; fortè , ne fortè , lest it should happen . in neither of these senses will it allow the words to be expounded of the punishment that shall befall unbelievers , which is most certain both as to the time , and the event . neither doth the apostle in the next verses threaten them that neglect the gospel , that at some time or other they may perish ; but le ts them know that their destruction is certain , and that from the lord. it is then our sinful losing of the word and the benefits thereof which the apostle intendeth . and in the next verses he doth not proceed to prove what he had asserted in this verse , but goes on to other arguments to the same purpose , taken from the unquestionable event of our neglect of the word , and losing the benefits thereof . the especial reason therefore why the apostle thus expresseth our losing of the doctrine of the gospel by want of diligent attendance unto it , is to be enquired after . generally the expression is looked on as an allusion unto leaking vessels , which suffer the water that is poured into them one way , to run out many . as he speaks in the comedian , who denied that he could keep secret some things if they were communicated unto him . plenus rimarum sum , huc atque illuc effluo : i am full of chinks , and flow out on every side . and the word relates unto the persons , not to the things , because it contains a crime . it is our duty to retain the word which we have heard ; and therefore it is not said that the word flows out , but that we as it were pour it out . and this crime is denoted by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for as the simple verb denotes the passing away of any thing as water , whether it deserve to be retained or no ; so the compound doth the losing of that perversly which we ought to have retained . but we may yet enquire a little farther into the reason and nature of the allegory . the word or doctrine of the scripture is compared to showers and rain ; deut. . . my doctrine shall drop as the rain , my speech shall distil as the dew , as the small rain upon the tender herb , as the showers upon the grass . hence the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a teacher , and rain ; so that translators do often doubt of its special sense , as psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the rain filleth the pools , as in our translation ; others , as hierom and arias montanus render them , benedictionibus operietur docens , the teacher shall be covered with blessings ; both the words being ambiguous . so also isa. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate thy teachers , is by others rendred thy showers or rain . so those words , joel . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which our translators render in the text , he hath given you the former rain moderately ; in the margin they render , a teacher of righteousness . and the like ambiguity is in other places . and there is an elegant metaphor in the word . for as the drops of rain falling on the earth do water it and make it fruitful , whilst it takes no notice of it , so doth the doctrine of the word insensibly make fruitful unto god the souls of men , upon whom it doth descend . and in respect unto the word of the gospel it is , that the lord christ is said to come down as the showers on the mowen grass , psal , . so the apostle calls the preaching of the gospel unto men , the watering of them , cor. . , . and compares them unto whom it is preached unto the earth that drinketh in the rain , heb. . . in pursuit of this metaphor it is , that men are said to pour out the word preached unto them , when by their negligence they lose all the benefits thereof . so when our saviour had compared the same word unto seed , he sets out mens falling from it by all the ways and means whereby seed cast into the earth may be lost , or become unprofitable , matth. . and as he shews that there are various ways and means whereby the seed that is sown may be lost and perish , so there are many times and seasons , ways and means , wherein and whereby we may lose and pour out the water or rain of the word which we have received . and these the apostle regards in that expression , lest at any time . we are now entred on the practical part of the epistle , and that which is of great importance unto all professors at all times ; especially unto such as are by the good providence of god called into the condition wherein the hebrews were , when paul thus treated with them ; that is a condition of temptation affliction and persecution . and we shall therefore the more distinctly consider the useful truths that are exhibited unto us in these words , which are these that follow . . diligent attendance unto the word of the gospel is indispensably necessary unto perseverance in the profession of it . such a profession i mean as is acceptable unto god , or will be useful unto our own souls . the profession of most of the world is a meer not renunciation of the gospel in words , whilst in their hearts and lives they deny the power of it every day . a saving profession is that which expresseth the efficacy of the word unto salvation , rom. . . this will never be the effect of a lifeless attendance unto the word . and therefore we shall first consider what is required unto the giving beed to the gospel here commended unto us ; and there are in it ( amongst others ) the things that follow . . a due valuation of the grace tendred in it , and of the word it self on that account . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes such an attendance unto any thing , as proceeds from an estimation and valuation of it answerable unto its worth . if we have not such thoughts of the gospel , we can never attend unto it as we ought . and if we consider it not as that wherein our chief concernment lies , we consider it not as we ought at all . the field wherein is the pearl of price is so to be heeded , as to be valued above all other possessions whatsoever , matth. . , . they who esteemed not the marriage-feast of the king above all avocations and worldly occasions , were shut out as unworthy , matth. . . if the gospel be not more unto us than all the world besides , we shall never continue in an useful profession of it . fathers and mothers , brothers and sisters , wives and children , must all be despised in comparison of it , and competition with it . when men hear the word , as that which puts it self upon them , whose attendance unto they cannot decline without present or future inconveniencies , without considering that all the concernments of their souls lie bound up in it , they will easily be won utterly to neglect it . according as our esteem and valuation of it is , so is our heeding of it , and attendance unto it , and no otherwise . hearkning unto the word as unto a song of him that hath a pleasant voice , which may please or satisfie for the present , is that which profits not men , and which god abhors , ezek. . . if the ministration of the gospel be not looked on as that which is full of glory , it will never be attended unto . this the apostle presseth , cor. . , . constant high thoughts then of the necessity , worth , glory and excellency of the gospel , as on other accounts , so especially of the author of it , and the grace dispensed in it , is the first step in that diligent heeding of it which is required of us . want of this was that which ruined many of the hebrews to whom the apostle wrote . and without it we shall never keep our faith firm unto the end. . diligent study of it , and searching into the mind of god in it , that so we may grow wise in the mysteries thereof , is another part of this duty . the gospel is the wisdom of god , cor. . . in it are laid up all the stores and treasures of that wisdom of god , which ever any of the sons of men shall come to an acquaintance with in this world , col. . , . and this wisdom is to be sought for as silver , and to be searched after as hid treasures , prov. . . that is , with pains and diligence like unto that of those who are employed in that enquiry . men with indesatigable pains and danger pierce into the bowels of the earth , in the search of those hid treasures that are wrapt up in the vast womb of it . silver and treasures are not gathered by every lazie passenger on the surface of the earth ; they must dig seek and search who intend to be made partakers of them , and they do so accordingly : and so must we do for these treasures of heavenly wisdom . the mystery of the grace of the gospel is great and deep , such as the angels desire to bow down and look into , pet. . . which the prophets of old , notwithstanding the advantage of their own especial revelations , enquired diligently after , verse . whereas now if any pretend , though falsly , to a revelation , they have immediately done with the word , as that which by the deceit of their imaginations they think beneath them , when indeed it is only distant from them , and is really above them . as if a man should stand on tip-toe on a mole-hill , and despise the sun appearing newly above the horizon as one beneath him . diligent sedulous searching into the word belongs unto this heeding of it , psal. . . or a labouring by all appointed means to become acquainted with it , wise in the mystery of it , and skilled in its doctrine . without this , no man will hold fast his profession . nor doth any man neglect the gospel , but he that knows it not , cor. . , . this is the great principle of apostasie in the world , men have owned the gospel but never knew what it was , and therefore leave the profession of it foolishly , as they took it up lightly . studying of the word is the security of our faith . . mixing the word with faith is required in this attention . see chap. . . as good not hear as not believe . believing is the end of hearing , rom. . . and therefore lydia's faith is called her attention , acts . . this is the life of heeding the word , without which all other exercise about it is but a dead carcase . to hear and not believe is in spiritual life , what to see meat and not to eat is in the natural ; it will please the fancy , but will never nourish the soul. faith alone realizeth the things spoken unto the heart , and gives them subsistence in it , heb. . . without which , as to us , they flow up and down in loose and uncertain notions . this then is the principal part of our duty in heeding the things spoken , for it gives entrance to them into the soul , without which they are poured upon it as water upon a stick that is fully dry . . labouring to express the word received in a conformity of heart and life unto it , is another part of this attention . this is the next proper end of our hearing . and to do a thing appointed unto an end , without aiming at that end , is no better than the not doing it at all , in some cases much worse . the apostle says of the romans , that they were cast into the mould of the doctrine of the gospel , chap. . . it left upon their hearts an impression of its own likeness , or produced in them the express image of that holiness purity and wisdom which it revealeth . this is to behold with open face the glory of the lord in a glass , and to be changed into the same image , cor. . . that is , the image of the lord christ , manifested unto us and reflected upon us by and in the glass of the gospel . when the heart of the hearer is quickned , enlivened , spirited with gospel truths , and by them is moulded and fashioned into their likeness , and expresseth that likeness in its fruits , or a conversation becoming the gospel , then is the word attended unto in a right manner . this will secure the word a station in our hearts , and give it a permanent abode in us . this is the indwelling of the word , whereof there are many degrees , and we ought to aim that it should be plentiful . . watchfulness against all opposition that is made either against the truth or power of the word in us , belongs also unto this duty . and as these oppositions are many , so ought this watchfulness to be great and diligent . and these things have we added for the further explication of the duty that is pressed on us by the apostle ; the necessity whereof , for the preservation of the truth in our hearts and minds , will further appear in the ensuing observation . ii. there are sundry times and seasons wherein , and several ways and means whereby men are in danger to lose the word that they have heard , if they attend not diligently unto its preservation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at any time , or by any way or means . this our saviour teacheth us at large in the parable of the seed , which was retained but in one sort of ground of those four whereinto it was cast , matth. . and this the experience of all times and ages confirmeth . yea , few there are at any time who keep the word heard as they ought . we may briefly name the seasons wherein , and the ways whereby the hearts and minds of men are made as leaking vessels , to pour out and lose the word that they have heard . . some lose it in a time of peace and prosperity . that is a season which slays the foolish . jesurun waxes sat and kicks . according to mens pastures they are filled , and forget the lord. they feed their lusts high , until they loath the word . quails often make a lean soul. a prosperous outward estate hath ruined many a conviction from the word , yea and weakened faith and obedience in many of the saints themselves . the warmth of prosperity breeds swarms of apostates , as the heat of the sun doth insects in the spring . . some lose it in a time of persecution . when persecution ariseth , saith our saviour , they fall away . many go on apace in profession until they come to see the cross ; this fight puts them to a stand , and then turns them quite out of the way . they thought not of it , and do not like it . we know what havock this hath made amongst professors in all ages ; and commonly where it destroys the bodies of ten , it destroys the souls of an hundred . this is the season wherein stars fall from the firmament , in reference whereunto innumerable are the precepts for watchfulness , wisdom , patience , enduring , that are given us in the gospel . . some lose it in a time of trial by temptation ; it pleaseth god in his wisdom and grace to suffer sometimes an hour of temptation to come forth upon the world , upon the church in the world , for their trial , rev. . . and he doth it that his own thereby may be made conformable unto their head jesus christ , who had his especial hour of temptation . now in such a season temptation worketh variously , according as men are exposed unto it , or as god seeth meet that they should be tried by it . every thing that such days abound withall shall have in it the force of a temptation . and the usual effect of this work is , that it brings professors into a slumber , matth , . . in this state , many utterly lose the word . they have been cast into a negligent slumber by the secret power and efficacy of temptation ; and when they awake and look about them , the whole power of the word is lost and departed from them . with reference unto these and the like seasons it is , that the apostle gives us this caution , to take heed lest at any time the word which we have heard do slip out . . the ways and means also whereby this wretched effect is produced are various , yea innumerable : some of them only i shall mention , whereunto the rest may be reduced . as , . love of this present world . this made demas a leaking vessel , tim. . . and choaks one fourth part of the seed in the parable , matth. . many might have been rich in grace , had they not made it their end and business to be rich in this world , . tim. . . but this is too well known , as well as too little regarded . . love of sin . a secret lust cherished in the heart will make it plenum remarum , full of chinks , that it will never retain the showers of the word ; and it will assuredly open them as fast as convictions stop them . . false doctrines , errors , heresies , false worship , superstition and idolatries will do the same . i place these things together , as those which work in the same kind upon the curiosity vanity and darkness of the minds of men . these break the vessel , and at once pour out all the benefits of the word that ever were received . and many the like instances might be given . and this gives us the reason of the necessity of that heeding the word which we before insisted on . without it , at one time or other , by one means or other , we shall lose all the design of the word upon our souls . that alone will preserve us , and carrie us through the course and difficulties of our profession . the duty mentioned then is of no less concernment unto us than our souls , for without it we perish . let us not deceive our selves , a slothful negligent hearing of the word will bring no man to life . the commands we have to watch , pray , strive , labour and fight , are not in vain . the warnings given us of the opposition that is made to our faith , by indwelling sin sathan and the world , are not left on record for nothing : no more are the sad examples which we have of many , who beginning a good profession have utterly turned aside to sin and folly . all these things , i say , teach us the necessity of the duty which the apostle enjoyneth , and which we have explained . iii. the word heard is not lost without the great sin as well as the inevitable ruine of the souls of men . lost it is when it is not mixed with faith , when we receive it not in good and honest hearts , when the end of it is not accomplished in us , and towards us . and this befalls us not without our sin , and woful neglect of duty . the word of its own nature is apt to abide , to incorporate it self with us , and to take root : but we cast it out , we pour it forth from us . and they have a woful account to make , on whose souls the guilt thereof shall be found at the last day . iv. it is in the nature of the word of the gospel to water barren hearts , and to make them fruitful unto god. hence , as was shewed , was it compared to water , dews and rain , which is the foundation of the metaphorical expression here used . where this word comes , it makes the parched ground a pool , and the thirsty land springs of water , isa. . . these are the waters of the sanctuary , that heal the barren places of the earth , and make them fruitful , ezek. . the river that makes glad the city of god , psal. . . that river of living water that comes forth from the throne of god , rev. . . and the places and persons which are not healed or benefited by these waters , are left to barrenness and burning for evermore , ezek. . heb. . with the dew hereof doth god water his church every moment , isa. . . and then doth it grow as a lilly , and cast forth its roots as leban●n , hos. . , , . abundant fruitfulness unto god follows a gracious receiving of this dew from him . blessed are they who have this dew distilling on them every morning , who are watered as the garden of god , as a land that god careth for . v. the consideration of the revelation of the gospel by the son of god , is a powerful motive unto that diligent attendance unto it , which we have before described . this is the inference that the apostle makes from the proposition that he had made of the excellency of the son of god. therefore . and this is that which in the greatest part of the ensuing chapter he doth pursue . this is that which god declares , that he might so justly expect and look for , namely that when he sent his son to the vineyard , he should be regarded and attended unto . and this is most reasonable upon many accounts . . because of the authority wherewith he spake the word . others spake and delivered their message as servants , he as the lord over his own house , chap. . . the father himself gave him all his authority for the revealing of his mind , and therefore proclaimed from heaven , that if any one would have any thing to do with god , they were to hear him , matth. . . pet. . . the whole authority of god was with him , for him did god the father seal , or put the stamp of all his authority upon him ; and he spake accordingly , matth. . . and therefore he spake both in his own name , and the name of his father ; so that this authority sprung partly from the dignity of his person , for being god and man , though he spake on the earth , yet he who was the son of man was in heaven still , joh. . . and therefore is said to speak from heaven , heb. . . and coming from heaven was still above all , joh. . . having power and authority over all : and partly from his commission that he had from his father , which , as we said before , gave all authority into his hand , joh. . . being then in himself the son of god , and being peculiarly designed to reveal the mind and will of the father , ( which the prophet calls his standing and feeding in the strength of the lord , in the majesty of the name of the lord his god , mic. . . ) all the authority of god over the souls and consciences of men is exerted in this revelation of the gospel by him . it cannot then be neglected without the contempt of all the authority of god. and this will be a sore aggravation of the sin of vnbelievers and apostates at the last day . if we attend not unto the word on this account , we shall suffer on it . he that despiseth the word despiseth him , and he that despiseth him despiseth him also who sent him . . because of the love that is in it . there is in it the love of the father in sending the son , for the revealing of himself and his mind unto the children of men . there is also in it the love of the son himself , condescending to teach and instruct the sons of men , who by their own fault were cast into error and darkness . greater love could not god nor his eternal son manifest unto us , than that he should undertake in his own person to become our instructer . see joh. . . he that shall consider the bruitish stupidity and blindness of the generality of mankind in the things of god , the miserable fluctuating and endless uncertainties of the more enquiring part of them ; and withall the greatness of their concernment in being brought unto the knowledge of the truth , cannot but in some measure see the greatness of this love of christ in revealing unto us the whole counsel of god. hence his words and speech are said to be gracious , luke . . and grace to be poured into his lips , psal. . . and this is no small motive unto our attention unto the word . . the fulness of the revelation it self by him made unto us , is of the same importance . he came not to declare a part or parcel , but the whole will of god , all that we are to know , all that we are to do , all that we are to believe . in him are hid all the treasures of wisdom and knowledge , col. . . he opened all the dark sentences of the will of god hidden from the foundation of the world . there is in his doctrine all wisdom , all knowledge , as all light is in the sun , and all water in the sea ; there being nothing of the one or the other in any other thing but by a communication from them . now if every word of god be excellent , if every part and parcel of it delivered by any of his servants of old , was to be attended unto on the penalty of extermination out of the number of his people ; how much more will our condition be miserable , is our blindness and obstinacy so , if we have not an heart to attend unto this full revelation of himself and his will. . because it is final . last of all he sent his son , and hath spoken unto us by him . never more in this world will he speak with that kind of speaking . no new , no farther revelation of god is to be expected in this world , but what is made by jesus christ. to this we must attend or we are lost for ever . vi. the true and only way of honouring the lord christ as the son of god , is by diligent attendance and obedience unto his word . the apostle having evidenced his glory as the son of god , makes this his only inference from it . so doth he himself ; if you love me , saith he , keep my commandments . where there is no obedience unto the word , there is neither faith in , nor love unto jesus christ. but this whole argument the apostle further pursues in the following verses . verse ii , iii , iv. in these three verses the apostle follows on his exhortation laid down in that foregoing , and giveth many peculiar enforcements unto a due compliance with it , as we shall see in our exposition of them . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , si enim , etenim ; and if , for if , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sermo dictus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. sermo qui dictus est , or pronuntiatius ; the word which was spoken or pronounced ; properly as we shall see , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the hand of angels ; an hebraism , for their ministry . the word pronounced by the ministry of angels . the arabick refers these words to the testimonies before insisted on about angels , and renders them , if that which is spoken concerning the angels , be approved , or confirmed to be true ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; factus est firmus ; ar. v.l. was made firm or stable ; became sure . fuit firmus ; eras. beza , was firm ; or as ours , stedfast ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. confirmatus fuit , was confirmed or established : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , et omnis praevaricatio , & inobedientia ; v.l. ar praevarication and disobedience ; rhem. omnisque transgressio & contumacia ; beza , every transgression and stubborn disobedience ; the syriack , a little otherwise ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and every one that heard it and transgressed it ; with peculiar respect as it should seem to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which includes a disobedience to that which is heard . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , accepit justam mercedis retributionem ; v.l. bez. retulit . praemii ; eras. all to the same purpose ; received a just recompence , reward ; a just compensation ; syr. received a retribution in righteousness . verse . for if the word spoken ( pronounced ) by angels , was sure , ( stedfast ) and every transgression , and ( stubborn ) disobedience received a just ( meet , equall ) retribution , ( or ) recompence of reward . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , si neglexerimus ; v.l. eras. beza ; if we neglect : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. si contemnamus , if we dispise ; if we care not about ; if we take no care of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; tantam salutem ; so great salvation ; the syriack , a little otherwise ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; super ea ipsa quae sunt vitae ; those things which are our life ; or as others render the words ; eos sermones qui vivi sunt ; those words which are living . the former translation taking the pronoun in the neuter gender , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , substantively with respect unto the effects of the gospel most suits the place : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; quae cum primum enarrari caepit , eras. bez. which when it was begun to be declared ; and so the syriack ; which began to be declared ; which was first , at first spoken , declared , pronounced . verse . how shall we escape ( fly or avoid ) if we neglect ( not taking care about ) so great salvation which began to be ( was first of all ) spoken ( declared ) by the lord ; and was confirmed ( assured , established ) unto us , by them that heard , ( it of him . ) verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contestante deo ; v.l. attestante deo , eras. testimonium illis praebente deo : beza . god withal testifying , attesting it ; giving testimony unto them . it is doubtful whether it be the word it self , or the preachers of it , that god is said to give testimony unto . syr , when god had testified unto them : arab. whose truth was also proved unto us , besides the testimony of god with wonders ; separating between gods testimony to the word , and the signs or wonders that accompanied it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prodigiis , portentis , miraculis . verse . god bearing witness with signs and wonders ( prodigies ) and divers ( various ) mighty works ( powers ) and distributions ( divisions ) of the holy ghost , according to his own will. the design of the apostle in these three verses , is to confirm and enforce the inference and exhortation laid down in the first ; as that which arose from the discourse of the former chapter . the way he proceeds in for this end , is by interposing after his usual manner in this . epistle , subservient motives , arguments , and considerations , tending directly to his principal end , and connatural unto the subject treated on . thus the main argument wherewith he presseth his preceding exhortation unto attendance and obedience unto the word , is taken ab incommodo , or ab eventu pernitioso , from the pernitious end and event of their disobedience thereunto . the chief proof of this is taken from another argument à minori , and that is the confessed event of disobedience unto the law , v. . to confirm and strengthen which reasoning , he gives us a summary comparison of the law and the gospel ; whence it might appear , that if a disregard unto the law was attended with a sure and sore revenge , that much more must and would the neglect of the gospel be so . and this comparison on the part of the gospel , is expressed ; ( . ) in the nature of it , it is great salvation : ( . ) the author of it ; it was spoken by the lord : ( . ) the manner of its tradition ; being confirmed unto us by them that heard them ; and the testimony given to it , and them ; by signs and wonders and distributions of the holy ghost ; from all which he infers his purpose , of the pernitious event of disobedience unto it , or disregarding of it . this is the summ of the apostles reasoning , which we shall further open as the words present it unto us in the text. the first thing we meet with in the word ; is his subservient argument à minori , v. . wherein three things occur . ( . ) the description that he gives us of the law which he compares the gospel withal ; it was the word spoken by angels . ( . ) an adjunct of it , which ensued upon its being spoken by them ; it was firm and stedfast . ( . ) the event of disobedience unto it ; every transgression of it , and stubborn disobedience , had a just recompence of reward . how from hence he confirms his assertion of the pernitious consequence of neglecting the gospel , we shall see afterwards . the first thing in the words is the description of the law , by that periphrasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the word spoken or pronounced by angels . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word very variously used in the new testament . the special senses of it , we shall not need in this place to insist upon . it is here taken for a system of doctrine , ( and by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) as published , preached , or declared . thus the gospel , from the principal subject matter of it , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . the word , the doctrine , the preaching concerning the cross , or christ crucified . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , the word , is the doctrine of the law ; that is the law it self spoken , declared , published promulgated . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by angels ; that is , by the ministry of angels . it is not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he from whom the law was given , that the apostle intends ; but the ministerial publishers of it , by whom it was given . the law was given from god ▪ but it was given by angels in the way and manner to be considered . two things we may observe in this periphrasis of the law. ( . ) that the apostle principally intends that part of the mosaical dispensation which was given on mount sinai ; and which as such was the covenant between god and that people , as unto the priviledge of the promised land. ( . ) that he fixed on this description of it , rather than any other , or meerly to have expressed it , by the law ; ( . ) because the ministry of angels , in the giving of the law by moses , was that by which all the prodigious effects wherewith it was attended , ( which kept the people in such a durable reverence unto it ) were wrought . this therefore he mentions , that he might appear not to undervalue it , but to speak of it with reverence unto that excellency of its administration which the hebrews even boasted in . ( . ) because having newly insisted on a comparison between christ and the angels ; his argument is much strengthened , when it shall be considered , that the law was the word spoken by the angels , the gospel was delivered by the son , so far exalted above them . but the manner how this was done , must be a little farther enquired into . that the law was given by the ministry of angels , the jews alwayes confessed , yea and boasted . so saith josephus , one much antiente● than any of their rabbins extant . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we learned the most excellent and most holy constitutions of the law from god by angels . the same was generally acknowledged by them of old . this stephen treating with them , takes for granted , acts . . you received the law by the disposition of angels . and our apostle affirms the same , gal. . . it was ordained by angels in the hand of a mediator ; a word of the same original and sense is used in both places , though by ours variously rendered : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this then is certain ; but the manner of it is yet to be considered . first then , nothing is more unquestionable , than that the law was given from god himself . he was the author of it . this the whole scripture declares and proclaims . and it was the impious abomination of the valentinians and marcionites of old , to ascribe the original of it unto any other author . secondly , he who spake in the name of god on mount sinai , was no other than god himself , the second person in the trinity , psal. . , , . him stephen calls the angel , acts . , . even the angel of the covenant , the lord whom the people sought , mal. . , . some would have it to be a created angel , delegated unto that work who thereon took on him the presence and name of god , as if he himself had spoken . but this is wholly contrary to the nature of all ministerial work . never did embassador speak in his own name , as if he were the king himself whose person he doth represent . the apostle tells us , that the preachers of the gospel were gods embassadors , and that god by them doth perswade men to be reconciled in christ , cor. . . but yet if any on that account , should take on him to personate god , and to speak of himself as god , he would be highly blasphemous . nor can this be imagined in this place ; where not only he that speaks , speaks in the name of god , i am the lord thy god , but also elsewhere it is frequently affirmed , that jehovah himself did give that law ; which is made unto the people an argument unto obedience . and the things done on sinai are alwayes ascribed unto god himself . thirdly , it remains then to consider , how notwithstanding this , the law is said to be the word spoken by angels . it is no where affirmed , that the law was given by angels ; but that the people received it by the disposition of angels ; and that it was ordained by angels , and here spoken by them . from hence it is evident , that not the original authoritative giving of the law , but the ministerial ordering of things in its promulgation , is that which is ascribed to angels . they raised the fire and smoke , they shook and rent the rock ; they framed the sound of the trumpet ; they effected the articulate voyces which conveyed the words of the law to the ears of the people ; and therein proclaimed and published the law ; whereby it became the word spoken by angels . grotius on this place contends , that it was a created angel who represented the person of god on mount sinai ; and in the confirmation of his conjecture , after he hath made use of the imagination before rejected ; he adds , that if the law had been given out by god in his own person ( as he speaks ) then upon that account , it would have been preferred above the gospel . but as the apostle grants in the first words of his epistle , that the law no less than the gospel was primitively and originally from god ; so we say not , that god gave the law immediately without the ministry of angels ; and the comparison which the apostle is pursuing , respects not the first author of law or gospel , but the principal ministerial publishers of them , which of the one , was angels , of the other , the son himself . and in these words lyes the spring of the apostles argument ; as is manifest in those interrogatory particles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for if ; for if the law that was published unto our fathers by angels was so vindicated against the disobedient ; how much more shall the neglect of the gospel be revenged . secondly , he affirms concerning this word thus published , that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , firm , or stedfast . that is , it became an assured covenant between god and the people . that peace which is firm and well grounded , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a firm unalterable peace . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is publick security . the law 's becoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then , firm , sure , stedfast consists in its being ratified to be the covenant between god and that people as to their typical inheritance , deut. . . the lord our god made a covenant with us in horeb. and therefore in the greater transgressions of the law , the people were said to forsake , to break , to prophane , to transgress the covenant of god , levit. . . deut. . . chap. . . hos. . . josh. . . kings . . kings . . jerem. . . mal. . . and the law thus published by angels , became a stedfast covenant between god and the people , by their mutual stipulation thereon . exod. . . josh. . , . being thus firm and ratified , obedience unto it became necessary and reasonable ; for hence , thirdly , the event of disobedience unto this word is expressed ; every transgression , and every stubborn disobedience received a meet retribution . sundry things must be a little enquired into for the right understanding of these words . as ( . ) the difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the first is properly any transgression ; which the hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the latter includes a refusal so to attend , as to obey ▪ contumacy , stubborness , rebellion ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and so the latter word may be exegetical of the former ; such transgressions the apostle speaks of , as were accompanied with contumacy and stubborness ; or they may both intend the same things under divers respects . ( . ) how may this be extended to every sin and transgression , seeing it is certain that some sins under the law , were not punished but expiated by attonements . answ. . every sin was contrary , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the doctrine of the law , its commands and precepts . . punishment was assigned unto every sin ; though not executed on every sinner . and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denotes not the actual infliction of punishment , but the constitution of it in the sanction of the law : ( . ) sacrifices for attonement manifested punishments to have been due , though the sinner was relieved against them : but ( . ) the sins especially intended by the apostle were such , as were directly against the law as it was a covenant between god and the people ; for which there was no provision made of any attonement or compensation : but the covenant being broken by them , the sinners were to dye without mercy ; and to be exterminated by the hand of god or man. and therefore the sins against the gospel , which are opposed unto those , are not any trangressions that professors may be guilty of , but final apostacy or vnbelief , which render the doctrine of it altogether unprofitable unto men . thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a recompence just and equal , proportionable unto the crime according to the judgement of god. that which answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that judgement of god , which is , that they which commit sin are worthy of death , rom. . . and there were two things in the sentence of the law against trangressors . ( . ) the temporal punishment of cutting off from the land of the living , which respected that dispensation of the law , which the israelites were subjected unto . and the several sorts of punishment that were among the jews under the law have been declared in our prolegomena ; to discover the nature whereof , let the reader consult the twenty first exercitation . and ( . ) eternal punishment which was figured thereby , due unto all transgressors of the law , as it is a rule of obedience unto god , from all mankind jews and gentiles . now it is the first of these , which the apostle directly and primarily intendeth : because he is comparing the law in the dispensation of it on horeb unto the jews with all its sanctions , unto the present dispensation of the gospel ; and from the penalties wherewith the breach of it , as such , among that people , was then attended , argues unto the sorer punishment that must needs ensue upon the neglect of the dispensation of the gospel , as he expounds himself , chap. . , . for otherwise the penaltie assigned unto the transgression of the moral law as a rule ; is the very same in the nature and kind of it , with that which belongs unto despisers of the gospel ; even death eternal . . chrysostom observes some impropriety in the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it rather denotes , a reward for a good work , than a punishment for an evil one . but the word is indifferent ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and notes only a recompence suitable unto that whereunto it is applyed . so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used by our apostle , rom. . . excellently expressed by solomon , prov. . . sinners shall eat of the fruit of their own wayes , and be filled with their own devises . such rewards we have recorded . numb . . . sam. . . kings . . and chap. . . kings . , . chron. . . this the apostle layes down , as a thing well known unto the hebrews ; namely , that the law which was delivered unto them by angels , received such a sanction from god , after it was established as the covenant between him and the people , that the transgression of it , so as to disannul the terms and conditions of it , had by divine constitution the punishment of death temporal , or excision appointed unto it . and this in the next words he proceeds to improve unto his purpose by the way of an argument à minori ad majus ; how shall we escape if we neglect so great salvation , &c. there is an antithesis expressed in one branch as we observed before between the law and the gospel ; namely , that the law was the word spoken by angels ; the gospel being revealed by the lord himself : but there are also other differences intimated between them , though expressed only on the part of the gospel ; as that it is in its nature , or effects , great salvation ; that is not absolutely only , but comparatively unto the benefit exhibited to their fore fathers by the law , as given on mount horeb. the confirmation also of the gospel by the testimony of god , is tacitely opposed unto the confirmation of the law by the like witness ; and from all these considerations doth the apostle enforce his argument , proving the punishment that shall befall gospel neglecters . in the words as was in part before observed , there occurrs : ( . ) the subject matter spoken of ; so great salvation . ( ) a further description of it ; . from its principal author , it began to be spoken by the lord. . from the manner of its propagation ; it was confirmed unto us , by them that heard it : . from its confirmation by the testimony of god. which . is exemplified by a distribution into . signs : . wonders : . mighty works ; and . various gifts of the holy ghost ; whereof there is , ( . ) a neglect supposed ; if we neglect ; and ( . ) punishment there intimated ; wherein ( . ) the punishment its self ; and ( . ) the manner of its expression , how shall we escape , are to be considered ; all which are to be severally explained . . the subject matter treated of , is expressed in those words , so great salvation . and it is the gospel which is intended in that expression , as is evident from the preceding verse . for that which is there called the word which we have heard ; is here called great salvation : as also from the following words , where it is said to be declared by the lord ; and farther propagated by them that heard him . and the gospel is called salvation , by a metonymy of the effect for the cause . for it is the grace of god bringing salvation , titus . . the word that is able to save us . the doctrine , the discovery , the instrumentally efficient cause of salvation , rom. . . cor. . , . and this salvation the apostle calls great , upon many accounts , which we shall afterwards unfold . and calling it , so great salvation , he refers them unto the doctrine of it wherein they had been instructed ; 〈◊〉 whereby the excellency of the salvation which it brings , is declared . now though the apostle might 〈…〉 pressed the gospel by the word which was declared unto us by the lord , as 〈…〉 the law , by the word spoken by angels ; yet to strengthen his argument 〈◊〉 mo●●● unto obedience which he insists upon , he chose to give a brief description of i● , from its principal effect ; it is great salvation . the law by reason of sin , proved the ministry of death and condemnation , cor. . . yet being fully published only by angels , obedience was indispensibly required unto it . and shall not the gospel , the ministry of life and great salvation be attended unto . . he farther describes the gospel from its principal author ▪ or revealer ; it began to be spoken by the lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the words may have a twofold sense ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may denote either principium temporis , the beginning of time ; or principium operis , the beginning of the work . in the first way , it asserts that the lord himself was the first preacher of the gospel ; before he sent or employed his apostles and disciples in the same work . in the latter , that he only began the work , leaving the perfecting and finishing of it , unto those who were chosen and enabled by him , unto that end . and this latter sense is also true ; for he finished not the whole declaration of the gospel in his own person , teaching vivâ voce , but committed the work unto his apostles , matth. . . but their teaching from him , being expressed in the next words ; i take the words in the first sense , referring unto what he had delivered , chap. . . of gods speaking in these last dayes in the person of the son. now the gospel hath had a threefold beginning of its declaration . first , in prediction ; by promises and types , and so it began to be declared from the foundation of the world , luke . , . secondly , in an immediate preparation , and so it began to be declared in and by the ministry of john the baptist ; mark . , . thirdly , in its open , clear , actual full revelation ; so this work was begun by the lord himself , and carried on to perfection by those who were appointed and enabled by him thereunto , joh. . , . thus was it by him declared in his own person , as the law was by angels . and herein lyes the stress of the apostles reasonings , with reference unto what he had before discoursed concerning the son and angels , and his preheminence above them . the great reason why the hebrews so pertinaciously adhered unto the doctrine of the law , was the glorious publication of it . it was the word spoken by angels ; they received it by the disposition of angels . if saith the apostle , that were a sufficient cause , why the law should be attended unto , and that the neglect of it should be so sorely revenged as it was , though in it self but the ministry of death and condemnation ; then consider what is your duty in reference unto the gospel , which as it was in its self a word of life and great salvation , so it was spoken , declared , and delivered by the lord himself , whom we have manifested to be so exceedingly exalted above all angels whatever . . he farther describes the gospel from the way and means of its conveyance unto us ; it was confirmed unto us by them that heard him . and herein also he prevents an objection that might arise in the minds of the hebrews ; inasmuch as they , at least the greatest part of them , were not acquainted with the personal ministry of the lord ; they heard not the word spoken by him . for hereunto the apostle replyes ; that though they themselves heard him not , yet the same word which he preached , was not only declared , but confirmed unto them , by those that heard him . and herein he doth not intend all of them , who at any time heard him teaching ; but those whom in an especial manner he made choice of , to employ them in that work ▪ namely , the apostles . so that this expression , those that heard him , is a periphrasis of the apostles , from that great priviledge of hearing immediately all things that our lord taught in his own person . for neither did the church of the jews hear the law as it was pronounced on horeb by angels , but had it confirmed unto them by the wayes and means of gods appointment . and he doth not say meerly , that the word was taught , or preached unto us by them ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was confirmed , made firm and stedfast , being delivered infallibly unto us by the ministry of the apostles . there was a divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , firmness , certainty and infallibility in the apostolical declaration of the gospel ▪ like that which was in the writings of the prophets , which peter comparing with miracles calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a more firm , stedfast and sure word . and this infallible certainty of their word was from their divine inspiration . sundry holy and learned men from this expression , confirmed unto us ; wherein they say , the writer of this epistle , placeth himself among the number of those who heard not the word from the lord himself , but only from the apostles , conclude , that paul cannot be the penman thereof , who in sundry places denyeth that he received the gospel by instruction from men , but by immediate revelation from god. now because this is the only pretence which hath any appearance of reason for adjudging the writing of this epistle from him , i shall briefly shew the invalidity of it : and ( . ) it is certain that this term u s , comprizes and casts the whole under the condition of the generality or major part , and cannot receive a particular distribution unto all individuals . for this epistle being written before the destruction of the temple , as we have demonstrated , it is impossible to apprehend , but that some were then living at jerusalem who attended unto the ministry of the lord himself in the dayes of his flesh ; and among them was james himself , one of the apostles , as before we have made it probable ; so that nothing can hence be conc●●de● to every individual , as though none of them might have heard the lord 〈…〉 . the apostle hath evidently a respect unto the foundation of the church 〈…〉 at hierusalem , by the preaching of the apostles immediately after th● 〈…〉 of the holy ghost upon them , acts . , , . which as he was not h●● 〈…〉 ●●●ed in , so he was to mind it unto them as the beginning of their faith and 〈…〉 . paul himself did not hear the lord christ teaching personally on the earth , 〈◊〉 he began to reveal the great salvation . . nor doth he say that those of whom h●●p●●ks were originally instructed by the hearers of christ , but only that by them the word was confirmed unto them ; and so it was unto paul himself , gal. . , . but , . yet it is apparent that the apostle useth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , placing himself among those unto whom he wrote , though not personally concerned in every particular spoken ; a thing so usual with him , that there is scarce any of his epistles wherein sundry instances of it are not to be found . see cor. . , . thess. . . the like is done by peter , epist. . . having therefore in this place , to take of all suspition of jealousie in his exhortation to the hebrews unto integrity and constancy in their profession , entred his discourse in this chapter in the same way of expression , therefore ought we ; as there was no need , so there was no place for the change of the persons , so as to say you instead of us . so that on many accounts there is no ground for this objection . . he farther yet describes the gospel by the divine attestation given unto it , which also addes to the force of his argument and exhortation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the word is of a double composition , denoting a concurring testimony of god , a testimony given unto , or together with the testimony and witness of the apostles . of what nature this testimony was , and wherein it consisted , the next words declare ; by signs and wonders , mighty works , and distributions of the holy ghost : all which agree in the general nature of works supernatural , and in the especial end of attesting to the truth of the gospel , being wrought according to the promise of christ , matth. . , . by the ministery of the apostles , acts . , . and in especial by that of paul himself , rom. . . cor. . . but as to their especial differences , they are here cast under four heads . the first are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signs ; that is , miraculous works , wrought to signifie the presence of god by his power with them that wrought them , for the approbation and confirmation of the doctrine which they taught . the second are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prodigies , wonders , works beyond the power of nature , above the energie of natural causes , wrought to fill men with wonder and admiration , stirring men up unto a diligent attention to the doctrine accompanied with them ; for whereas they surprize men by discovering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a present divine power , they dispose the mind to an embracing of what is confirmed by them . thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mighty works , wherein evidently a mighty power , the power of god is exerted in their operation . and , fourthly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gifts of the holy ghost , enumerated cor. . ephes. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , free gifts , freely bestowed , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divisions or distributions , for the reason at large declared by the apostle , cor. . , , , , . all which are intimated in the following words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is indifferent whether we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and refer it to the will of god , or of the holy ghost himself , his own will , which the apostle guides unto , cor. . . as we said before , all these agree in the same general nature , and kind of miraculous operations ; the variety of expressions whereby they are set forth , relating only unto some different respects of them , taken from their especial end and effects . the same works were in different respects , signs , wonders , mighty works , and gifts of the holy ghost . but being effectual unto several ends , they received these various denominations . in these works consisted the divine attestation of the doctrine of the apostles , god in and by them giving testimony from heaven by the ministration of his almighty power , unto the things which were taught ; and his approbation of the persons that taught them in their work . and this was of especial consideration in dealing with the hebrews . for the delivery of the law and the ministery of moses having been accompanied with many signs and prodigies , they made great enquiry after signs for the confirmation of the gospel , cor. . . which though our lord jesus christ neither in his own person , nor by his apostles , would grant unto them in their time and manner , to satisfie their wicked and carnal curiosity , yet in his own way and season he gave them forth for their conviction , or to leave them inexcusable , joh. . . thirdly , the gospel being of this nature , thus taught , thus delivered , thus confirmed , there is a neglect of it supposed , vers . . if we neglect ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the conditional is included in the manner of the expression , if we neglect , if we regard not , if we take not due care about it . the word intimateth an omission of all those duties which are necessary for our retaining the word preached unto our profit , and that to such a degree as utterly to reject it ; for it answers unto those transgressions of , and stubborn disobedience unto the law , which disannulled it as a covenant , and were punished with excision , or cutting off . if we neglect , that is , if we continue not in a diligent observation of all those duties which are indispensably necessary unto an holy , useful , profitable profession of the gospel . fourthly , there is a punishment intimated upon this sinful neglect of the gospel ; how shall we escape , flie from , or avoid ? wherein both the punishment it self , and the manner of its expression are to be considered . for the punishment it self , the apostle doth not expresly mention it ; it must therefore be taken from the words going before . how shall we escape , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a just retribution , a meet recompence of reward . the breach of the law had so , a punishment suitable unto the demerit of the crime was by god assigned unto it , and inflicted on them that were guilty . so is there unto the neglect of the gospel , even a punishment justly deserved by so great a crime ; so much greater and more sore than that designed unto the contempt of the law , by how much the gospel upon the account of its nature , effects , author , and confirmation , was more excellent than the law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sorer punishment , as our apostle calls it , chap. . as much exceeding it as eternal destruction under the curse and wrath of god exceeds all temporal punishments what ever . what this punishment is , see matth. . . chap. . . thess. . . the manner of ascertaining the punishment intimated , is by an interrogation , how shall we escape ? wherein three things are intended . . a denial of any ways or means for escape or deliverance . there is none that can deliver us , no way whereby we may escape . see pet. . , . and , . the certainty of the punishment it self , it will as to the event assuredly befall us : and , . the inexpressible greatness of this unavoidable evil . how shall escape ? we shall not , there is no way for it , nor ability to bear what we are liable unto , matth. . . pet. . . this is the scope of the apostle in these verses , this the importance of the several things contained in them . his main design and intendment is , to prevail with the hebrews unto a diligent attendance unto the gospel that was preached unto them ; which he urgeth by an argument taken from the danger , yea certain ruine that will undoubtedly ensue on the neglect of it ; whose certainty , unavoidableness , greatness and righteousness he manifests , by the consideration of the punishment assigned unto the transgressions of the law , which the gospel on many accounts doth excel . the observations for our own instruction which these verses offer unto us , are these that follow . . motives unto a due valuation of the gospel , and perseverance in the prosession of it , taken from the penalties annexed unto the neglect of it , are evangelical , and of singular use in the preaching of the word . how shall we escape if we neglect ? this consideration is here managed by the apostle , and that when he had newly set forth the glory of christ , and the greatness of the salvation tendred in the gospel , in the most perswading and attractive manner . some would fancy , that all comminations and threatnings do belong unto the law ; as though jesus christ had left himself and his gospel to be securely despised by profane and impenitent sinners ; but as they will find the contrary to their eternal ruine , so it is the will of christ that we should let them know so , and thereby warn others to take heed of their sins and their plagues . now these motives from comminations and threatnings i call evangelical : . because they are recorded in the gospel : there we are taught them , and by it commanded to make use of them , matth. . . chap. . . chap. . . mar. . . joh. . . cor. . , . thess. . , . and in other places innumerrable . and to this end are they recorded , that they may be preached and declared as part of the gospel . and if the dispencers of the word insist not on them , they deal deceitfully with the souls of men , and detain from them the counsel of god. and as such persons will find themselves to have as weak and an enervous ministery here , so also that they will have a sad account of their partiality in the word to give hereafter . let not men think themselves more evangelical than the author of the gospel , more skilled in the mystery of the conversion and edification of the souls of men than the apostles ; in a word , more wise than god himself , which they must do if they neglect this part of his ordinance . . because they become the gospel . it is meet the gospel should be armed with threatnings , as well as attended with promises : and that , . on the part of christ himself , the author of it . however the world persecuted and despised him whilst he was on the earth , and he threatned not , pet. . . on his own account ; however they continue to contemn and blaspheme his ways , and salvation , yet he lets them know that he is armed with power to revenge their disobedience . and it belongs unto his honour to have it declared unto them . a scepter in a kingdom without a sword , a crown without a rod of iron , will quickly be trampled on . both are therefore given into the hand of christ , that the glory and honour of his domi●●on may be known , psal. . , , , . . they become the gospel on the part of sinners , yea , of all to whom the gospel is preached . and those are of two sorts . . unbelievers , hypocrites , apostates , impenitent neglecters of the great salvation declared in it . it is meet on this account that the dispensation of the gospel be attended with threatnings and comminations of punishments . and that , . to keep them here in awe and fear , that they may not boldly and openly break out in contempt of christ. these are his arrows that are sharp in the hearts of his adversaries , whereby he aws them , galls them , and in the midst of all their pride makes them to tremble sometimes at their future condition . christ never suffers them to be so secure , but that his terrors in these threatnings visit them ever and anon . and hereby also doth he keep them within some bounds , bridles their rage , and overpowers many of them unto some usefulness in the world , with many other blessed ends not now to be insisted on . . that they may be left inexcusable , and the lord christ be justified in his proceedings against them at the last day . if they should be surprized with fiery indignation and everlasting burnings at the last day , how might they plead , that if they had been warned of these things , they would have endeavoured to have fled from the wrath to come . and how apt might they be to repine against his justice in the amazing greatness of their destruction . but now by taking order to have the penalty of their disobedience in the threatnings of the gospel declared unto them , they are left without excuse , and himself is glorified in taking vengeance . he hath told them before-hand plainly what they are to look for , heb. . , . . they are so on the part of believers themselves . even they stand in need to be minded of the terrour of the lord ; and what a fearful thing it is to fall into the hands of the living god ; and that even our god is a consuming fire . and this , . to keep up in their hearts a constant reverence of the majesty of jesus christ , with whom they have to do . the threatning sanction of the gospel bespeaks the greatness , holiness and terrour of its author , and insinuates into the hearts of believers thoughts becoming of them . it lets them know that he will be sanctified in all that draw nigh unto him , and so calls upon them for a due reverential preparation for the performance of his worship , and unto all duties wherein they walk before him , heb. . , . this influenceth them also into a diligent attendance unto every particular duty incumbent on them , as the apostle declares , cor. . . . they tend unto their consolation and supportment under all their afflictions and sufferings for the gospel . this relieves their hearts in all their sorrows , when they consider the sore vengeance that the lord jesus christ will one day take of all his stubborn adversaries , who know not god , nor will obey the gospel , thess. . , , , , , . for the lord jesus is no less faithful in his threatnings than in his promises , and no less able to inflict the one , than to accomplish the other . and he is glorious unto them therein , isa. . , , . . they give them constant matter of praise thankfulness , when they see in them , as in a glass that will neither flatter nor causelesly terrifie , a representation of that wrath which they are delivered from by jesus christ , thess. . . for in this way every threatning of the gospel proclaims the grace of christ unto their souls . and when they hear them explained in all their terrour , they can rejoyce in the hope of the glory that shall be revealed . and , . they are needful unto them to ingenerate that fear which may give check unto the remainder of their lusts and corruptions ; with that security and negligence in attending to the gospel which by their means is apt to grow upon them . to this purpose is the punishment of despisers and back-sliders here made use of , and urged by our apostle . the hearts of believers are like gardens , wherein there are not only flowers , but weeds also ; and as the former must be watered and cherished , so the latter must be curbed and nipped . if nothing but dews and showers of promises should fall upon the heart , though they seem to tend to the cherishing of their graces , yet the weeds of corruption will be apt to grow up with them , and in the end to choak them , unless they are nipped and blasted by the severity of the threatnings . and although their persons in the use of means shall be secured from falling under the final execution of comminations , yet they know there is an infallible connexion signified in them between sin and destruction , cor. . . and that they must avoid the one , if they will escape the other . . hence they have in a readiness wherewith to ballance temptations , especially such as accompany sufferings for christ and the gospel . great reasonings are apt to rise in the hearts of believers themselves in such a season : and they are byassed by their infirmities to attend unto them . liberty would be spared , life would be spared ; it is hard to suffer , and to die : how many have been betrayed by their fears at such a season to forsake the lord christ and the gospel ? but now in these gospel threatnings we have that in a readiness , which we may oppose unto all these reasonings and the efficacy of them . are we afraid of a man that shall die ? have we not much more reason to be afraid of the living god ? shall we , to avoid the anger of a worm , cast our selves into his wrath who is a consuming fire ? shall we , to avoid a little momentary trouble , to preserve a perishing life , which a sickness may take away the next day , run our selves into eternal ruine ? man threatens me if i forsake not the gospel , but god threatens if i do . man threatens death temporal , which yet it may be he shall not have power to inflict ; god threatens death eternal , which no back-slider in heart shall avoid . on these and the like accounts are comminations useful unto believers themselves . . these declarations of eternal punishment unto gospel neglecters , do become the gospel with respect unto them that are the preachers and dispensers of it , that their message be not slighted , nor their persons despised . god would have even them to have in a readiness wherewith to revenge the disobedience of men , cor. . . not with carnal weapons , killing and destroying the bodies of men ; but by such a denunciation of the vengeance that will ensue on their disobedience , as shall undoubtedly take hold upon them , and end in their everlasting ruine . thus are they armed for the warfare , wherein by the lord christ they are engaged ; that no may be encouraged to despise them , or contend with them . they authorized to denounce the eternal wrath of god against disobedient sinners ; and whomsoever they bind under the sentence of it on earth , they are bound in heaven unto the judgment of the great day . on these grounds it is that we say , that the threatnings and denunciations of future punishments unto all sorts of persons are becoming of the gospel ; and therefore the using of them as motives unto the end for which they are designed is evangelical . and this will farther appear if we shall yet consider , . that threatnings of future penalties on the disobedient , are far more clear and express in the gospel than in the law. the curse indeed was threatned and denounced under the law ; and a pledge and instance of its execution were given in the temporal punishments that were inflic● 〈…〉 ●●ansgressors of it . but in the gospel the nature of this curse is explained , 〈…〉 ●●nsisteth in is made manifest . for as eternal life was obscurely only pro●● 〈…〉 ●ld testament , though promised ; so death eternal under the curse an● 〈…〉 was only obscurely threatned therein , though threatned . and there●● 〈◊〉 ●●●e and immortality were brought to light by the gospel ; so death and hell , the pun●●●ment of sin under the wrath of god , are more fully declared therein . the nature of the judgment to come , the duration of the penalties to be inflicted on unbelievers , with such intimations of the nature and kind of them as our understandings are able to receive , are fully and frequently insisted on in the new testament , whereas they are very obscurely only gathered out of the writings of the old. . the punishment threatned in the gospel is , as unto degrees , greater and more sore than that which was annexed to the meer transgression of the first covenant . hence the apostle calls it . death unto death , cor. . . by reason of the sore aggravations which the first sentence of death will receive from the wrath due unto the contempt of the gospel . separation from god under eternal punishment was unquestionably due to the sin of adam , and so consequently unto every transgression against the first covenant , gen. . . rom. . , , . but yet this hinders not , but that the same penalty for the nature and kind of it may receive many and great aggravations , upon mens sinning against that great remedy provided against the first guilt and prevarication ; which it also doth , as shall farther afterwards be declared . and this ought they to be well acquainted withall , who are called unto the dispensation of the gospel . a fond conceit hath befallen some , that all denunciations of future wrath , even unto unbelievers , is legal , which therefore it doth not become the preachers of the gospel to insist upon : so would men make themselves wiser than jesus christ and all his apostles , yea they would disarm the lord christ , and expose him to the contempt of his vilest enemies . there is also we see a great use in these evangelical threatnings unto believers themselves . and they have been observed to have had an effectual ministery , both unto conversion and edification , who have been made wise and dextrous in managing gospel comminations towards the consciences of their hearers . and those also that hear the word may hence learn their duty , when such threatnings are handled and opened unto them . ii. all punishments annexed unto the transgression either of the law or gospel , are effects of god's vindictive justice , and consequently just and equal . ( a meet recompence of reward . ) what it is , the apostle doth not declare , but he doth that it is just and equal , which depends on the justice of god appointing and designing of it . foolish men have always had tumultuating thoughts about the judgments of god. some have disputed with him about the equity and equality of his ways in judgments temporal , ezek. . and some about those that shall be eternal . hence was the vain imagination of them of old , who dreamed that an end should be put after some season , unto the punishment of devils and wicked men ; so turning hell into a kind of purgatory . others have disputed in our days , that there shall be no hell at all , but a meer annihilation of ungodly men at the last day . these things being so expresly contrary to the scripture can have no other rise , but the corrupt minds and affections of men , not conceiving the reasons of god's judgments , nor acquiescing in his sovereignty . that which they seem principally to have stumbled at , is the assignation of a punishment infinite as to its duration , as well as in its nature extended unto the utmost capacity of the subject , unto a fault temporary , finite and transient . now that we may justifie god herein , and the more clearly discern that the punishment inflicted finally on sin , is but a meet recompence of reward , we must consider , first , that god's justice constituting , and in the end inflicting the reward of sin , is essential unto him . is god unjust ? saith the apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , anger or wrath is not that from whence punishment proceedeth , but punishment it self : god inflicteth wrath anger or vengeance . and therefore when we read of the anger or wrath of god against sin or sinners , as rom. . . the expression is metonymical , the cause being designed by the effect . the true fountain and cause of the punishment of sin is the justice of god , which is an essential property of his nature , natural unto him , and inseparable from any of his works . and this absolutely is the same with his holiness , or the infinite purity of his nature . so that god doth not assign the punishment of sin arbitrarily , that he might do so or otherwise , without any impeachment of his glory ; but his justice and his holiness indispensibly require , that it should be punished , even as it is indispensibly necessary that god in all things should be just and holy . the holy god will do no iniquity : the judge of all the earth will do right , and will by no means acquit the guilty ? this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the judgement of god , that which his justice requireth , that they which commit sin are worthy of death , rom. . . and god cannot but do that , which it is just that he should do . see thess. . . we have no more reason then to quarrel with the punishment of sin , than we have to repine that god is holy and just ; that is , that he is god ; for the one naturally and necessarily followeth upon the other . now there is no principle of a more uncontrolable and soveraign truth , written in the hearts of all men than this ; that what the nature of god , or any of his essential properties require to be , is holy , meet , equal , just and good . secondly , that this righteousness or justice of god , is in the exercise of it , inseparably accompanied with infinite wisdom . these things are not diverse in god , but are distinguished with respect unto the various manners of his actings , and the variety of the objects which he acteth towards ; and so denote a different habitude of the divine nature , not diverse things in god. they are therefore inseparable in all the works of god. now from this infinite wisdom of god which his righteousness in the constitution of the punishment of sin is eternally accompanied withal ; two things ensue . . that he alone knoweth what is the true desert and demerit of sin ; and but from his declaration of creatures not any . and how shall we judge of what we know nothing but from him , but only by what he doth ? we see amongst men , that the guilt of crimes is aggravated according to the dignity of the persons against whom they are committed . now no creature knowing him perfectly , against whom all sin is committed , none can truly and perfectly know what is the desert and demerit of sin ; but by his revelation who is perfectly known unto himself . and what a madness is it to judge otherwise of that we do no otherwise understand ? shall we make our selves judges of what sin against god doth deserve ? let us first by searching find out the almighty unto perfection , and then we may know of our selves what it is to sin against him . besides we know not what is the opposition that is made by sin unto the holiness , the nature , and very being of god. as we cannot know him perfectly against whom we sin , so we know not perfectly what we do when we sin . it is the least part of the malignity and poyson that is in sin , which we are able to discern . we see not the depth of that malicious respect which it hath unto god ; and are we capable to judge aright of what is its demerit ? but all these things are open and naked before that infinite wisdom of god , which accompanieth his righteousness in all his works . he knows himself against whom sin is ; he knows the condition of the sinner ; he knows what contrariety and opposition there is in sin unto himself : in a word , what it is for a finite , limited , dependent creature , to subduct it self from under the government , and oppose it self unto the authority and being of the holy creator , ruler and governour of all things ; all absolutely and perfectly , and so alone knows what sin deserves . . from this infinite wisdom is the proportioning of the several degrees in the punishment that shall be inflicted on sin . for although his righteousness require , that the final punishment of all sin , should be an eternal separation of the sinner from the enjoyment of him , and that in a state of wrath and misery ; yet by his wisdom , he hath constituted degrees of that wrath , according unto the variety of provocations that are found among sinners . and by nothing else could this be done . what else is able to look through the unconceivable variety of aggravating circumstances which is required hereunto ? for the most part , we know not what is so ; and when we know any thing of its being , we know nothing almost of the true nature of its demerit . and this is another thing from whence we may learn , that divine punishment of sin is alwayes a meet recompence of reward . thirdly , in the final punishment of sin , there is no mixture of mercy ; nothing to alleviate , or to take off from the uttermost of its desert . this world is the time and place for mercy . here god causeth his sun to shine , and his rain to fall on the worst of men , filling their hearts with food and gladness . here he endures them with much patience and forbearance , doing them good in unspeakable variety , and to many of them making a daily tender of that mercy , which might make them blessed to eternity . but the season of these things is past in the day of recompence . sinners shall then hear nothing , but go ye cursed . they shall not have the least effect of mercy shewed unto them unto all eternity . they shall then have judgement without mercy , who shewed no mercy . the grace , goodness , love and mercy of god shall be glorified unto the utmost in his elect ; without the least mixture of allay from his displeasure ; and so shall his wrath , severity and vindictive justice , in them that perish without any temperature of pity or compassion . he shall rain upon them snares , and fire and brimstone , this shall be their portion for ever . wonder then not at the greatness or duration of that punishment , which shall exhaust the whole wrath of god without the least mitigation . and this will discover unto us the nature of sin , especially of vnbelief and neglect of the gospel . men are apt now to have slight thoughts of these things ; but when they shall find them revenged with the whole wrath of god , they will change their minds . what a folly , what a madness is it to make light of christ , unto which an eternity of punishment is but a meet recompence of reward . it is good then , to learn the nature of sin from the threatnings of god , rather than from the common presumptions that pass among secure perishing sinners : consider what the righteousness , what the holiness , what the wisdom of god hath determined to be due unto sin , and then make a judgement of the nature of it ; that you be not overtaken with a woful surprizal , when all means of relief are gone and past . as also know that , . this world alone is the time and place wherein you are to look and seek for mercy . cryes will do nothing at the last day : not obtain the least drop of water to cool the tongue in its torment . some men doubtless have secret reserves , that things will not go at the last day , as by others they they are made to believe . they hope to meet with better quarter than is talked of ; that god will not be inexorable as is pretended . were not these their inward thoughts , it were not possible they should so neglect the season of grace , as they do . but alas , how will they be deceived ? god indeed is gracious , merciful , and full of compassion ; but this world is the time wherein he will exercise them . they will be for ever shut up towards unbelievers at the last day . this is the acceptable day , this is the day of salvation ; if this be despised , if this be neglected , expect no more to hear of mercy unto eternity . iii. every concernment of the law and gospel , both as to their nature and promulgation , is to be weighed and considered by believers , to beget in their hearts a right and due valuation of them . to this end are they here so distinctly proposed ; as of the law , that it was spoken by angels ; and of the gospel , that it is great salvation , the word spoken by the lord , confirmed with signs and miracles ; all which the apostle would have us to weigh and distinctly consider . our interest lyes in them , and our good is intended by them . and to stir up our attention unto them , we may observe . first , that god doth nothing in vain , nor speaks any thing in vain , especially in the things of his law and gospel , wherein the great concernments of his own glory , and the souls of men are enwrapped . and therefore our saviour lets us know , that there is a worth in the least apex and iota of the word , and that it must have its accomplishment . an end it hath , and that end shall be fulfilled . the jews have a foolish curiosity in reckoning all the letters of the scripture , and casting up how often every one doth occurr . but yet this curiosity of theirs , vain and needless as it is , will condemn our negligence , if we omit a diligent enquiry into all the things and circumstances of it , that are of real importance . god hath an holy and wise end in all that he doth . as nothing can be added unto his word or work ; so nothing can be taken from it , it is every way perfect . and this in general is enough to quicken us unto a diligent search into all the circumstances and adjuncts both of law and gospel ; and of the way and manner , whereby he was pleased to communicate them unto us . secondly , there is in all those concernments of the law and gospel , a mixture of divine wisdom and grace . from this fountain they all proceed , and the living waters of it run through them all . the times , the seasons , the authors , the instruments the manner of their delivery , were all ordered by the manifold wisdom of god , which especially appears in the dispensation of the gospel , ephes. . , . the apostle placeth not the wisdom of god only in the mystery of the gospel , but also in the season of its promulgation . it was hid , saith he , in god , v. . that is , in the purpose of god , v. , . from the ages past , but now is made manifest ; and herein doth the manifold wisdom of god appear . were we able to look into the depth of any circumstance that concerns the institutions of god , we should see it full of wisdom and grace ; and the neglect of a due consideration thereof hath god sometime severely revenged , lev. . , . thirdly , there is in them all a gracious condescension unto our weakness . god knows that we stand in need of an especial remark to be set on every one of them . such is our weakness , our slowness to believe , that we have need that the word should be unto us , line upon line , and precept upon precept ; here a little , and there a little . as god told moses , exod. . . that if the children of israel would not believe on the first sign , they would on the second . so it is with us ; one consideration of the law or the gospel oftentimes proves ineffectual , when another over-powres the heart unto obedience . and therefore hath god thus graciously condescended unto our weakness , in proposing unto us the several considerations mentioned of his law and gospel ; that by some of them we may be laid hold upon , and bowed unto his mind and will in them . accordingly , fourthly , they have had their various influences and successes on the souls of men . some have been wrought upon by one consideration , some by another . in some the holiness of the law , in others the manner of its administration have been effectual . some have fixed their hearts principally on the grace of the gospel ; some on the person of its author . and the same persons at several times have had help and assistance , from these several considerations of the one and the other . so that in these things , god doth nothing in vain ; nothing is in vain towards believers . infinite wisdom is in all ; and infinite glory will arise out of all . and this should stir us up unto a diligent search into the word , wherein god hath recorded all the concernments of his law and gospel , that are for our use and advantage . that is the cabinet wherein all these jewels are laid up and disposed , according to his wisdom and the counsel of his will. a general view of it will but little satisfie , and not at all enrich our souls . this is the mine wherein we must digg as for hid treasures . one main reason why we believe no more , why we obey no more , why we love no more , is because we are no more diligent in searching the word , for substantial motives unto them all . a very little insight into the word is apt to make men think that they see enough : but the reason of it is , because they like not what they see . as men will not like to look farther into a shop of wares , when they like nothing , which is at first presented unto them . but if indeed we find sweetness , benefit , profit , life , in the discoveries that are made unto us in the word about the law and gospel , we shall be continually reaching after a farther acquaintance with them . it may be we know somewhat of those things ; but how know we , that there is not some especial concernment of the gospel , which god in an holy condescension hath designed for our good in particular , that we are not as yet arrived unto a clear and distinct knowledge of ? here if we search for it with all diligence , may we find it ; and if we go maimed in our faith and obedience all our dayes , we may thank our own sloth for it . again , whereas god hath distinctly proposed those things unto us , they should have our distinct consideration . we should severally and distinctly meditate upon them ; that so in them all we may admire the wisdom of god ; and receive the effectual influence of them all upon our own souls . thus may we sometimes converse in our hearts with the author of the gospel ; sometimes with the manner of its delivery ; sometimes with the grace of it ; and from every one of these heavenly flowers , draw nourishment and refreshment unto our own souls . oh that we could take care to gather up these fragments , that nothing might be lost unto us ; as in themselves they shall never perish . iv. what means soever god is pleased to use in the revelation of his will ; he gives it a certainty , stedfastness , assurance and evidence , which our faith may rest in , and which cannot be neglected without the greatest sin. ( the word spoken was stedfast . ) every word spoken from god , by his appointment , is stedfast ; and that because spoken from him , and by his appointment . and there are two things that belong unto this stedfastness of the word spoken . . that in respect of them unto whom it is spoken , it is the foundation of faith and obedience ; the formal reason of them , and last ground whereunto they are resolved . . that on the part of god , it is a stable and sufficient ground of righteousness in proceeding to take vengeance on them by whom it is neglected . the punishment of transgressors is a meet recompence of reward , because the word spoken unto them is stedfast . and this latter follows upon the former : for if the word be not a stable firm foundation for the faith and obedience of men , they cannot be justly punished for the neglect of it . that therefore must be briefly spoken unto , and this will naturally ensue , as a consequent thereof . god hath , as we saw on the first verse of this epistle , by various wayes and means , declared and revealed his mind unto men . that declaration , what means or instruments so ever he is pleased to make use of therein , is called his word . and that because originally , it is his , proceeds from him , is delivered in his name and authority , reveals his mind , and tends to his glory . thus sometimes he spake by angels , using their ministry , either in delivering his messages , by words of an outward sound , or by representation of things in visions and dreams ; and sometimes by the inspiration of the holy ghost , enabling them so inspired , to give out the word which they received , purely and entirely ; all remaining his word still . now what wayes soever god is pleased to use , in the communication of his mind and will unto men for their obedience , there is that stedfastness in the word it self , that evidence to be from him , as make it the duty of men to believe in it , with faith divine and supernatural ; and that stability which will never deceive them . it is , i say thus stedfast upon the account of its being spoken from god , and stands in no need of the contribution of any strength , authority or testimony from men , church , tradition , or ought else that is extrinsecal unto it . the testimonies given hereunto in the scripture it self , which are very many , with the general grounds and reasons hereof , i shall not here insist upon ; and that because i have done it elsewhere . i shall only mention that one consideration , which this place of the apostle suggests unto us ; and which is contained in our second observation from the word stedfast . take this word as spoken from god , without the help of any other advantages , and the stedfastness of it , is the ground of gods inflicting vengeance on them that receive it not , that obey it not . because it is his word , because it is cloathed with his authority ; if men believe it not , they must perish . but now if this be not sufficiently evidenced unto them , namely that it is his word , god could not be just in taking vengeance of them ; for he should punish them for not believing that , which they had no sufficient reason to believe , which suits not with the holiness and justice of god. the evidence then that this word is from god , that it is his , being the foundation of the justice of god in his proceeding against them that do not believe it , it is of indispensible necessity that he himself also do give that evidence unto it . for whence also should it have it ? from the testimony of the church , or from tradition , or from probable moral inducements , that men can tender one to another ; then these two things will inevitably follow . . that if men should neglect their duty in giving testimony unto the word , as they may do , because they are but men , then god cannot justly condemn any man in the world , for the neglect of his word , in not believing it , or not yielding obedience unto it . and the reason is evident ; because if they have not sufficient grounds to believe it to be his , without such testimonies as are not given unto it , it is the highest injustice to condemn them for not believing it ; and they should perish without a cause . for what can be more unjust , than to punish a man , especially eternally , for not doing that which he had no just or sufficient reason to do ? this be far from god , to destroy the innocent with the wicked . ( . ) suppose all men aright to discharge their duty ; and that there be a full tradition concerning the word of god ; that the church give testimony unto it , and learned men produce their arguments for it ; if this , all , or any part hereof , be esteemed as the sufficient proposition of the scripture to be the word of god , then is the execution of infinite divine justice built upon the testimony of men , which is not divine or infallible , but such as might deceive . for god on this supposal must condemn men for not believing with faith divine and infallible , that which is proposed unto them by testimonies and arguments , humane and fallible ; quod absit . it remaineth then that the righteousness of the act of god in condemning unbelievers , is built upon the evidence , that the object of faith or word to be believed is from him . and this he gives unto it , both by the impression of his majesty and authority upon it , and by the power and efficacy wherewith by his spirit it is accompanied . thus is every word of god stedfast as a declaration of his will unto us ; by what means soever , it is made known unto us . v. every transaction between god and man , is alwayes confirmed and ratified by promises and threatnings , rewards and punishments ; every trespass . vi. the most glorious administrators of the law do stoop to look into the mysteries of the gospel . see pet. . . vii . covenant transgressions are attended with unavoidable penalties ; every transgression , that is of the covenant , disannulling of it , received a meet recompence of reward . viii . the gospel is a word of salvation to them that do believe . ix . the salvation tendered in the gospel , is great salvation . x. men are apt to entertain thoughts of escaping the wrath of god , though they live in a neglect of the gospel . this the apostle insinuates in that interrogation , how shall we escape ? xi . the neglecters of the gospel shall unavoidably perish the wrath of god : ( how shall we escape if we neglect so great salvation . ) these last observations may be cast into one proposition , and so be considered together , namely , that the gospel is great salvation , which who so neglecteth , shall therefore unavoidably perish without remedy . we shall first enquire how the gospel is said to be salvation , and that great salvation ; and then shew the equity and unavoidableness of their destruction by whom it is neglected ; and therein the vanity of their hopes , who look for an escaping in the contempt of it . by the gospel , we understand with the apostle the word preached or spoken by christ and his apostles , and now recorded for our use in the books of the new testament ; not exclusively unto what was declared of it in the types and promises of the old testament . but by the way of eminency we appropriate the whole name and nature of the gospel unto that delivery of the mind and will of god , by jesus christ , which included and perfected all that had preceded unto that purpose . now the gospel is salvation upon a double account . first , declaratively , in that the salvation of god by christ , is declared , taught and revealed thereby . so the apostle informs us , rom. . , . it is the power of god unto salvation , because therein the righteousness of god is revealed from faith to faith ; that is the righteousness of god in christ , whereby believers shall be saved . and therefore it is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , titus . . the saving , or salvation bringing , grace of god. the grace of god , as that which teacheth and revealeth his grace . and thence they that abuse it to their lusts , are said to turn the grace of god into lasciviousness , jude . that is , the doctrine of it , which is the gospel . and therefore under the old testament , it is called the preaching or declaring of glad tydings , tydings of peace , and salvation , nahum . . . isa. . . and is described as a proclamation of mercy , peace , pardon and salvation unto sinners : isa. . , . and life and immortality are said to be brought to light thereby , tim. . . it is true ; god had from all eternity in his infinite grace contrived the salvation of sinners ; but this contrivance , and the purpose of it , lay hid in his own will and wisdom , as in an infinite abysse of darkness , utterly imperceptible unto angels and men , untill it was brought to light , or manifested and declared by the gospel , ephes. . , . coloss. . , , . there is nothing more vain , than the supposals of some , that there are other wayes whereby this salvation might be discovered and made known . the works of nature or creation and providence , the sun , moon and stars , showres from heaven , with fruitful seasons , are in their judgement preachers of the salvation of sinners . i know not what also they say , that the reason of man , by the contemplation of these things may find out , of i know not what placability in god , that may incite sinners to go unto him , and enable them to find acceptance with him . but we see what success all the world , and all the wise men of it , had in the use and improvement of these means of the salvation of sinners . the apostle tells us not only , that by their wisdom they knew not god , cor. . . but also , that the more they searched the greater loss they were at , untill they waxed vain in their imaginations , and their foolish hearts were darkned , rom. . . and indeed whatever they had amongst them , which had any semblance of an obscure apprehension of some way of salvation by atonement and intercession , as in their sacrifices , and mediations of inferiour deities ; which the apostle alludes unto , cor. . , ; as they had it by tradition from those who were somewhat instructed in the will of god by revelation , so they turned it into horrible idolatries , and the utmost contempt of god. and this was the issue of their disquisitions , who were no less wise in the principles of inbred reason , and the knowledge of the works of nature , than those who now contend for their ability to have done better . besides , the salvation of sinners is a mysterie , as the scripture every where declareth , a blessed , a glorious mysterie , rom. . . the wisdom of god in a mysterie , cor. . . ephes. . . col. . , . that is , not only a thing secret and marvellous ; but such as hath no dependance on any causes that come naturally within our cognizance . now what ever men can find out , by the principles of reason , and the contemplation of the works of god , in creation and providence , it is by natural scientifical conclusions ; and what is so discovered , can be no heavenly , spiritual , glorious mysterie ; such as this salvation is . what ever men may so find out , if they may find out any thing looking this way , it is but natural science , it is not a mysterie , and so is of no use in this matter , what ever it be . moreover , it is not only said to be a mysterie , but an hidden mysterie ; and that hid in god himself ; as ephes. . , . col. . , . cor. . , . that is , in the wisdom , purpose , and will of god. now it is very strange that men should be able by the the natural means fore-mentioned ; to discover an heavenly , supernatural wisdom , and that hidden on purpose from their finding by any such enquiry , and that in god himself ; so coming unto the knowledge of it , as it were whether he would or no. but we may pass over these imaginations ; and accept of the gospel , as the only way and means of declaring the salvation of god. and therefore every word and promise in the whole book of god , that intimateth or revealeth any thing belonging unto this salvation , is it self a part of the gospel , and so to be esteemed . and as this is the work of the gospel , so is it in an especial manner , its proper and peculiar work with respect unto the law. the law speaks nothing of the salvation of sinners ; and is therefore called the ministry of death and condemnation , as the gospel is of life and salvation , cor. . , . and thus the gospel is salvation declaratively . secondly , it is salvation efficiently ; in that it is the great instrument which god is pleased to use , in , and for the collation and bestowing salvation upon his elect. hence the apostle calls it the power of god unto salvation , rom. . . because god in and by it exerts his mighty power in the saving of them that believe ; as it is again called , cor. . . whence there is a saving power ascribed unto the word it self . and therefore paul commits believers unto the word of grace , as that which is able to build them up , and give them an inheritance among all them that are sanctified , acts . . and james calls it , the ingrafted word , which is able to save our souls , chap. . . the mighty power of christ being put forth in it , and accompanying of it , for that purpose . but this will the better appear , if we consider the several principal parts of this salvation , and the efficiency of the word as the instrument of god in the communication of it unto us . as ▪ first , in the regeneration and sanctification of the elect , the first external act of this salvation . this is wrought by the word , pet. . . we are born again , not of corruptible seed , but of incorruptible by the word of god. wherein not only the thing it self , of our regeneration by the word , but the manner of it also is declared . it is by the collation of a new spiritual life upon us , whereof the word is the seed . as every life proceeds from some seed , that hath in its self virtually the whole life to be educed from it by natural wayes and means , so the word in the hearts of men is turned into a vital principle , that cherished by suitable means puts forth vital acts and operations . by this means are we born of god and quickned , who by nature are children of wrath , dead in trespasses and sins . so paul tells the corinthians , that he had begotten them in jesus christ by the gospel , cor. . . i confess , it doth not do this work by any power resident in its self , and alwayes necessarily accompanying its administration . for then all would be so regenerated unto whom it is preached , and there would be no neglecters of it . but it is the instrument of god for this end ; and mighty and powerful through god it is for the accomplishment of it . and this gives us our first real interest in the salvation which it doth declare . of the same use and efficacy is it in the progress of this work in our sanctification ; by which we are carried on towards the full enjoyment of this salvation . so our saviour prayes for his disciples , joh. . . sanctifie them by thy word ; as the means and instrument of their sanctification . and he tells his apostles , that they were clean through the word that he had spoken unto them , chap. . . for it is the food and nourishment whereby the spiritual principle of life , which we revive in our regeneration is cherished and encreased , pet. . . and so able to build us up ; untill it give us an inheritance among them that are sanctified . secondly , it is so in the communication of the spirit unto them that do believe , to furnish them with the gifts and graces of the kingdom of heaven , and to interest them in all those priviledges of this salvation , which god is pleased in this life to impart unto us , and to entrust us withal . so the apostle dealing with the galatians about their backsliding from the gospel , asketh them , wither they received the spirit by the works of the law , or by the word of faith , chap. . . that is , the gospel . that was the way and means whereby god communicated unto them his spirit , by whom among many other priviledges , we are sealed unto the day of redemption . this is the covenant of god , that his spirit and the word of the gospel shall go , and shall abide together with his elect , isa. . . and he is given unto us by the gospel on many accounts . ( . ) because he is the gift and grant of the author of the gospel , as to all the especial ends and concernments of salvation . john tells us , that the spirit was not given when jesus was not as yet glorified , chap. . . that is , not in that manner , as god hath annexed unto this salvation : and therefore peter tells us , that when the lord christ ascended up on high , he received of the father the promise of the spirit , and poured him forth on them which did believe , acts . . and this he did , according to his own great promise and prediction , whilest he conversed with his disciples in the dayes of his flesh . there was not any thing that he more supported and encouraged them withal , nor more raised their hearts to an expectation of , than this , that he would send unto them , and bestow upon them the holy ghost , for many blessed ends and purposes , and that to abide with them for ever , as we may see , joh. . , . and this is the great priviledge of the gospel , that the author of it , is alone the donor and bestower of the holy spirit ; which of what concernment it is in the business of our salvation , all men know ▪ who have any acquaintance with these things : ( . ) he is promised in the gospel , and therein alone . all the promises of the scripture , whither in the old testament or new , whose subject is the spirit , are evangelical ; they all belong unto , and are parts of the gospel . for the law had no promise of the spirit , or any priviledge by him annexed unto it . and hence he is called the holy spirit of promise , ephes. . . who next unto the person of christ , was the great subject of promises from the foundation of the world . ( . ) by these promises are believers actually and really made partakers of the spirit , they are vehicula spiritus ; the chariots that bring this holy spirit into our souls , pet. . . by these great and precious promises is the divine nature communicated unto us , so far forth as unto the indwelling of this blessed spirit . every evangelical promise is unto a believer , but as it were the cloathing of the spirit ; in receiving whereof he receives the spirit himself , for some of the blessed ends of this great salvation . god makes use of the word of the gospel , and of no other means , to this purpose . so that herein also it is the grace of god that bringeth salvation . thirdly , in our justification . and this hath so great a share in this salvation , that it is often called salvation it self ; and they that are justified , are said to be saved ; as ephes. . . and this is by the gospel alone ; which is a point of such importance , that it is the main subject of some of pauls epistles , and is fully taught in them all . and in sundry respects it is by the gospel . ( . ) because therein , and thereby is appointed and constituted the new law of justification , whereby even a sinner may come to be justified before god. the law of justification was , that he that did the works of the law should live in them , rom. . . but this became weak and unprofitable by reason of sin , rom. . . heb. . , , . that any sinner , ( and we have all sinned and come short of the glory of god ) should be justified by this law or rule , implyes a contradiction , and is utterly impossible . wherefore god by the gospel hath constituted a new law of justification , even the law of faith , rom. . . which is the holy declaration of his will and grace , that sinners shall be justified and accepted with him by faith in the blood of christ , without the works of the law ; that he that believeth shall be saved . this is equally constituted and appointed in the law of faith to be proposed unto all that shall believe . and on the account hereof , the gospel is salvation . ( . ) because in every justification there must be a righteousness before god , on the account whereof , the person to be justified is to be pronounced and declared righteous , this is tendered , proposed , and exhibited unto us in and by the gospel . this is no other but the lord christ himself and his righteousness , isa. . , . rom. . , . rom. . . cor. . . gal. . , . now christ with his whole righteousness , and all the benefits thereof , are tendered unto us , and given unto , or bestowed on them that do believe , by the promise of the gospel . therein is he preached and proposed as crucified before our eyes , and we are invited to accept of him , which the souls of believers through the gospel do accordingly . and ( . ) faith it self whereby we receive the lord christ for all the ends for which he is tendered unto us , and become actually interested in all the fruits and benefits of his mediation , is wrought in us by the word of the gospel . for as we have declared , it is the seed of all grace whatever ; and in especial , faith cometh by hearing , and hearing by this word of god , rom. . . conviction of sin is by the law : but faith is by the gospel . and this is the way and means which god hath appointed on our part , for the giving us an actual interest in justification ; as established in the law of the gospel , rom. . . again , ( . ) the promise of the gospel conveyed unto the soul by the holy spirit , and entertained by faith , compleats the justification of a believer in his own conscience , and gives him assured peace with god. and then the whole work of this main branch of our salvation is wrought by the gospel . fourthly , there is in this salvation an instruction and growth in spiritual wisdom , and an acquaintance with the mysterie of god , even of the father and the son , which also is an effect of the gospel . of our selves we are not only dark and ignorant of heavenly things , but darkness it self ; that is , utterly blind , and incomprehensive of spiritual divine mysteries , ephes. . . and so under the power of darkness , col. . . as that we should no less than the devils themselves be holden under the chains of it unto the judgement of the great day . darkness and ignorance as to the things of god themselves , in respect of the revelation of them , and darkness in the mind and understanding of them in a right manner , being revealed , is upon the whole world . and no heart is able to conceive , no tongue to express the greatness and misery of this darkness . the removal hereof is a mercy unexpressible , the beginning of our entrance into heaven , the kingdom of light and glory , and an especial part of our salvation : for god is light , and in him there is no darkness at all ; so that whilest we are under the power of it , we can have no entercourse with him ; for what communion hath light with darkness ? now the removal hereof is by the gospel , cor. . . god who commands light to shine out of darkness , shines in our hearts to give us the knowledge of his glory in the face of his son ; and he doth it by the illumination of the glorious gospel of christ , v. . for not only is the object revealed hereby , life and immortality being brought to light by the gospel , but also the eyes of our understandings are enlightened by it , savingly to discern the truths by it revealed . for by it , it is , that both the eyes of the blind are opened , and light shineth unto them that sit in darkness ; whence we are said to be called out of darkness into marvelous light , pet. . . and our calling is no otherwise but by the word of the gospel . and as the implanting of this heavenly light in us is by the word , so the growth and encrease of it in spiritual wisdom is no otherwise wrought , cor. . . col. . . and this spiritual acquintance with god in christ , this saving wisdom in the mysterie of grace , this holy knowledge and understanding of the mind of god , this growing light and insight into heavenly things , which is begun , encreased , and carryed on by the gospel , is an especial dawning of that glory and immortality , which this salvation tendeth ultimately unto . fifthly , there belongs unto it also that joy and consolation , which believers are made partakers of by the holy ghost in this world . oft times their tryals are many , their troubles great , and their temptations abound in the course of their obedience . and these things are ready to fill them with cares , fears , sorrows and disconsolation . now though our lord jesus christ hath foretold his disciples of all the tribulations and sorrows that should attend them in this world , and taught them to uphold and support their spirits with the thoughts and hopes of the glory that shall be revealed ; yet in the salvation that he hath purchased for them there is provision of comfort , with joy unspeakable and full of glory , even during their pilgrimage here below . such joy indeed it is as the world knoweth not , nor can know . the principles and causes of it , its nature and effects , are all hidden unto them . yet such it is , that all the contentments and enjoyments of this world are no way to be compared with it ; and such do all that have tasted of it esteem it to be . now this also is wrought in us and communicated unto us by the gospel . it is the word of promise whereby god gives strong consolation unto the heirs of salvation , heb. . , . and upon the receiving of this word by faith it is , that believers rejoyce with unspeakable and full of glory . not only supportment and comfort in the bearing of troubles , but glorious exultations and extasies of joy are oft-times wrought in the hearts of believers by the gospel . now they can endure , now they can suffer , now they can die ; joy is upon their heads , and in their hearts , and sorrow and sighing flie away . here is rest , here is peace , here are refreshments , here are pleasures , here is life to be desired . the good lord sweeten and season all our hearts with all these consolations , these joys of his kingdom , and that by the blessed word of his grace . lastly , to instance in no more particulars , the gospel is the word of salvation , and the instrument in the hand of god for the conferring of it upon believers , because they shall be taken into the full possession and enjoyment of it at the last day , by and according unto the word and sentence of it . it is the symbol and tessera that gives men final admission into glory . the secrets of all hearts shall be judged according to the gospel , rom. . . and by the word of it shall the elect receive their crown . and in these respects is the gospel a word of salvation . but secondly , it is said in our proposition as in the text , to be great salvation . now we have seen that the gospel is called salvation metonymically , the cause being called by the name of the effect . but in this adjunct of great , so great , the effect it self , salvation it self , preached and tendred by the gospel is principally intended . that then in the next place we are to declare , namely that this salvation preached in the gospel is great salvation . neither is it absolutely said to be great salvation , but such , or so great salvation . and it is usual in the scripture , where it would suggest unto our minds and thoughts an inconceivable greatness , to use some such expressions as plainly intimate somewhat more than can be expressed . see pet. . , . heb. . . joh. . . so great , that is absolutely so , and comparatively so , with respect unto the benefits received by the law ; and inconceivably so , beyond what we can conceive or express . there ought then to be no expectation that we should declare the real greatness of this salvation , which the apostle intimates to be inexpressible ; we shall only point at some of those considerations wherein the greatness of it doth most principally consist and appear . first , it is great in the eternal contrivance of it . when sin had defaced the glory of the first creation , and the honour of god seemed to be at a stand , no way remaining to carry it on unto that end which all things at first tended unto ; all creatures were , and for ever would have been ignorant of a way for the retrievment of things into the former , or a better order , or the bringing forth a salvation for that which was lost . for besides that there were such horrible confusions , and such inextricable intanglements brought upon the creation and the several parts of it , which none could discern how they might be joynted and set in order again ; there appeared a repugnancy in the very properties of the divine nature , unto any relief or salvation of sinners . let sinners be saved , and what shall become of the justice , holiness , and wrath of god , all which are engaged to see a meet recompence of reward rendred unto every transgression ? and this was enough eternally to silence the whole creation , by reason of that indispensible obligation which is on them always , and in all things to prefer the honour and glory of their maker , before the being or well-being of any creatures what ever . should the holy angels have set upon a contrivance for the salvation of sinners ; upon the first discovery that it would interfere and clash with the glory of god , ( as every contrivance of wisdom finite and limited would have done undoubtedly , yea rise up against his very blessedness and being ) they would instantly have cast it from them as an abominable thing , and have rested eternally in the contemplation of his excellencies , for which end they were created . here therefore infinite wisdom , infinite grace , infinite goodness , and infinite holiness discover themselves in that contrivance of salvation , which solves all those difficulties and seeming contradictions , keeps entire the glory of god's attributes , repairs the honour lost by sin , and reduceth the whole creation into a new order and subserviency to the glory of its maker . hence this great projection and design is called the wisdom of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as that wherein he was pleased principally to lay open the fountain and spring of his eternal wisdom , rom. . . cor. . . and not only so , but the manifold wisdom of god , ephes. . . that is , infinite wisdom , exerting it self in great and unspeakable variety of means and ways for the accomplishment of the end designed . yea all the treasures of wisdom are said to be laid out in this matter , and laid up in christ jesus , col. . . as if he had said , that the whole store of infinite wisdom was laid out herein . and thus , though god made all things in wisdom , yet that which he principally proposeth unto our consideration in the creation of all things , is his sovereign will and pleasure , joyned with infinite power . for his will or pleasure were all things created , rev. . . but in this work of contriving the salvation of sinners , he minds us of the counsel of his will , ephes. . . that is , the infinite wisdom , wherewith the holy acts of his will concerning it were accompanied . and the mystery of his good pleasure , wherein he designed to gather up all things into one head by jesus christ , verse . certainly the product of infinite and eternal wisdom , of the counsel of the will of the most holy , wherein the treasures of it were laidout , with a design to display it in manifold variety , must needs be great , very great , so great as cannot be conceived or expressed . might we here stay to contemplate and admire in our dim and dawning light , in our weakness , according to the meanness of our apprehensions of the reflections of it in the glass of the gospel , the eternity of this contrivance , the transactions between father and son about it , the retrievment of the lost glory of god by sin , and ruined creation in it , the security of the holiness , righteousness , veracity and vindictive justice of god provided for in it , with the abundant overflowings of grace , goodness , love , mercy and patience that are the life of it , we might manifest that there is enough in this fountain to render the streams flowing from it great and glorious . and yet alass , what a little , what a small portion of its glory , excellency , beauty , riches , is it , that we are able in this world to attain unto ? how weak and mean are the conceptions and thoughts of little children about the designs and counsels of the wise men of the earth ? and yet there is a proportion between the understandings of the one and the other ; but there is none at all between ours and the infinite depths of the wisdom and knowledge of god which are laid out in this matter ; we think as children , we speak as children , we see darkly as in a glass , and the best acting of our faith in this business is , humble admiration and holy thankfulness . now certainly it is not in the capacity of a creature to cast greater contempt on god , than to suppose he would set all his glorious properties on work , and draw forth all the treasures of his wisdom , to produce or effect that which should be low , mean , not every way admirable . and yet unto that height of impiety hath unbelief arrived amongst many of them unto whom thegospel is and hath been preached , as to reject and contemn the whole mystery of it as meer folly , as an empty notion , fit to be neglected and despised . so hath the god of this world blinded the eyes of men , that the light of the glorious gospel should not shine into their minds . but when god shall come to be admired in all them thatbelieve , on the account of this design of his grace and wisdom , they will with astonishment see the glory of it in others , when it shall be too late for to obtain any benefit by it unto themselves . secondly , the salvation preached in the gospel is great upon the account of the way and means whereby it was wrought and accomplished ; or the great effect of the infinite wisdom and grace of god in the incarnation mediation and suffering of his son. thus was it wrought , and no otherwise could it be effected . we were not redeemed with silver and gold , and corruptible things , pet. . . no such price would be accepted with god ; salvation is more precious than to be so purchased , psal. . , . but it may be it might be effected and brought about by the law , which was god's own institution ; either its precepts or its sacrifices might effect this work , and salvation may be attained by the works of the law ? but yet neither will this suffice . for the law is weak and insufficient as to any such purpose , rom. . . nor would the sacrifices of it be accepted unto that end , heb. . , . how then shall it be wrought ? is there none worthy in heaven or earth to undertake this work , and must it cease for ever ? no , the eternal son of god himself , the word power and wisdom of the father , the brightness of his glory , and the express image of his person , he hath undertaken this work . this renders it great and glorious , that the son of god in his own person should perform it ; it must assuredly be great salvation which he came himself to work out . and how doth he do it , by the mighty word of hispower , as he made all things of old ? no , this work is of another nature , and in another manner must be accomplished . for , . to this purpose he must be incarnate , made flesh , joh. . . made of a woman , gal. . . though hewere in the form of god , and equal to god , yet he was to humble and empty himself unto and in the form of a man , phil. . , . this is that great mystery of godliness , god manifested in the flesh , that the angels desire to look into . that the son of god should take the nature of man into subsistence with himself in the same person , which was necessary for the effecting of this salvation , is a thing that the whole creation must admire unto eternity . and yet this is but an entrance into this work . for , . in this nature he must be made under thelaw , gal. . . obnoxious to the commands of it , and boundto the obedience which it required . it became him to fulfillall righteousness , that he might be our saviour : for though he were a son , yet he was to learn and yield obedience . without his perfect obedience unto the law , our salvation could not be perfected . the son of god must obey , that we may be accepted and crowned . the difficulties also , temptations and dangers that attended him in the course of his obedience are inexpressible . and surely this renders salvation by him very great . but yet there is that remains which gives it another exaltation . for , . this son of god , after the course of his obedience to the whole will of god , must die , shed his bloud , and make his soul an offering for sin . and herein the glory of this salvation breaks forth like the sun in its strength . obedient he must be unto death , the death of the cross , phil. . . if he will be a captain of salvation to bring many sons to glory , he must himself be made perfect by sufferings , heb. . . there were law and curse and wrath standing in the way of our salvation , all of them to be removed , all of them to be undergone , and that by the son of god. for we were not redeemed with silver and gold , or corruptible things , but with the precious bloud of christ , pet. . . and therein god redeemed his church with his own bloud , acts . . and herein assuredly was the love of god manifest , that he laid down his life for us , joh. . . this belongs unto the means whereby our salvation is procured . nor yet is this all , for if christ had only died for us , our faith in him had been in vain , and we had been still in our sins . wherefore , . to carry on the same work , he rose from the dead , and now lives for ever to make intercession for us , and so save unto the uttermost them that come unto god by him . by these means was the salvation preached in the gospel obtained , which surely manifest it to be great salvation . would god have sent his son , his only son , and that in such a manner , were it not for the accomplishment of a work as well great and glorious init self , as indispensibly necessary with reference untoits end ? would the son himself have so emptied himself of his glory , condescended to so low a condition , wrestled withsuch difficulties , and undergone at length such a cursed and shameful death , had not the work been great wherein he was employed ? o the blindness hardness and stupidityof the sons of men ! they profess they believe these things to be true , at least they dare not deny them so to be ; but forthe effect of them , for the salvation wrought by them , they value it the least of all things that they have any acquaintance withall . if this salvation thus procured do seize on them in their sleep , and fall upon them whether they will or no , they will not much resist it , provided that it cross them in none of their lusts purposes or pleasures . but to see the excellency of it , to put a valuation upon it according to the price whereby it is purchased , that they are utterly regardless of . hear , ye despisers , wonder and perish . shall the son of god shed his blood in vain ? shall he obey , and suffer , and bleed , and pray , and die , for a thing of nought ? is it nothing unto you that heshould undergo all these things ? was there want of wisdom in god , or love unto his son , so toemploy him , so to use him , in a business which you esteem of sovery small concernment , as that you will scarce turn aside tomake enquiry after it ? assure your selves these things are not so , as you will one day find unto your eternal ruine . thirdly , this salvation will appear to be great , if we shall consider what by it we are delivered from , and what we are interested in , or made partakers of by vertue thereof . these also may denominate salvation to be great , and they may therefore be considered apart . first , what are we delivered from by this salvation ? in a word , every thing that is evil in this world , or that which is to come . and all evil may be referred unto two heads . . that which corrupteth and depraveth the principles of our nature in their being and operation . and , . that which is destructive of our nature as to its well-being and happiness . the first of these is sin , the latter is punishment ; and both of them take up the whole nature of evil . the particulars comprised in them may not here be distinctly and severally insisted on . the former containeth our apostasie from god , with all the consequences of it ; in darkness , folly , filth , shame , bondage , restlesness , service of lust the world and sathan , and therein constant rebellion against god , and diligence in working out our own everlasting ruine ; all attended with a senseless stupidity in not discerning these things to be evil , hurtful , noisome , corruptive of our natures and beings ; and for the most part with bruitish sensuality in the approbation and liking of them . but he who understands no evil in being fallen off from god , the first cause , chiefest good , and last end of all ; in being under the power of a constant enmity against him , in the disorder of his whole soul , and all the faculties of it , in the constant service of sin , the fruit of bondage and captivity in the most vile condition , will be awakened unto another apprehension of these things , when a time of deliverance from them shall be no more . the latter of these consists in the wrath or curse of god , and comprizeth what ever is or may be poenal and afflictive unto our nature unto eternity . now from both these , with all their effects and consequences , are believers delivered by this salvation , namely from sin and wrath . the lord christ was called jesus , because he saves his people from their sins , matth. . . and he isalso the saviour who delivers them from the wrath to come , thess. . . and this is great salvation . if a man be but the means of delivering another from poverty , imprisonment , or a dangerous disease , especially if such a one could be no otherwise delivered but by him , how great is the kindness of it esteemed tobe , and that deservedly ? providential deliverances from imminent dangers of death temporal , are looked on as great salvations , and that by good men , and so they ought to be , cor. . . but what are all these unto this salvation ? what is the sickness of the body , unto the disease , yea the death of the soul ? what is imprisonment of the out-ward man , under the wrath of poor worms like our selves , and that for a fewdays , unto the chains of everlasting darkness ? what is alittle outward want and poverty , to the want of the favour love and presence of god unto eternity ? what is death temporal , past in a moment , an end of troubles , anentrance into rest , unto death eternal , an eternaldying , under the curse wrath and righteous vengeance of the holygod ? these things have no proportion one to another . so unexpressibly great is this salvation , that there is nothing left us to illustrate it withall . and this excellency of gospel salvation will at length be known to them by whom at present it is despised , when they shall fall and perish under the want of it , and that to eternity . lastly , this salvation is great upon the account of the end of it , or that which it brings believers unto . the deliverance of the people of israel of old out of egypt was great salvation ; so doth god every where set it forth , and so did the people esteem it , and that justly . they who murmured under it , they who despised the pleasant land , fell all of them under the sore displeasure of god. but yet as this deliverance was but from temporal outward bondage , so that which it brought them unto was but outward rest for a few days , in a plentiful country ; it gave them an inheritance of houses and lands and vineyards in the land of canaan ; but yet there also they quickly died , and many of them perished in their sins . but as we have seen what we are delivered from by this salvation , so the excellency of the inheritance which we obtain thereby is such , as no heart can conceive , no tongue can express . it brings us into the favour and love of god , unto the adoption of children , into durable rest and peace ; in a word , unto the enjoyment of god in glory eternal . oh the blessedness of this rest , the glory of this inheritance , the excellency of this crown , the eternity and unchangeableness of this condition , the greatness of this salvation ! how mean , how weak , how low , how unworthy are our apprehensions of it ? yet surely through the blessed revelation of the spirit of grace by the word of the gospel , we see , we feel , we experience so much of it , as is sufficient to keep us up unto an holy admiration and longing after it all the days of our pilgrimage here on earth . it remaineth now that we declare the unavoidableness of their destruction who neglect this so great salvation . there are three things that make the punishment , or destruction of any person to be unavoidable . . that it be just and equal . . that there be no relief nor remedy provided for him . and , . that he to whom it belongs to inflict punishment , be able and resolved so to do : and they all concur to the height in this case . for , . it is just and equal that such persons should be destroyed ; whence the sentence concerning them is so decretory and absolute . he that believeth not shall be damned , matth. . . and the holy ghost supposeth this case so clear evident and undeniable , that he refers the proceedings of god therein unto the judgmentof sinners themselves , heb. . . and they who are judged on this account at the last day will be speechless , have nothing to reply , nothing to complainof . and the sentence denounced against them will appearunto all to be righteous , . because they despise an overture of a treaty about peace and reconciliation between god and their souls . there is by nature an enmity between god and them , a state and condition whereby themselves alone would be losers , and that for ever . god who hath no need of them , nor their obedience or friendship , tenders them a treaty upon terms of peace . what greater condescension love or grace could be conceived or desired ? this is tendred in the gospel , cor. . . now what greater indignity can be offered unto him , than to reject his tenders , without so much as an enquiry after what his terms are , as the most do to whom the gospel is preached ? is not this plainly to tell him , that they despise his love , scorn his offers of reconciliation , and fear not in the least what he can do unto them ? and is it not just that such persons should be filled with the fruit of their own ways ? let men deal thus with their rulers whom they have provoked , that have power over them , and see how it will fare with them . neither will god be mocked , nor shall his grace always be despised . when men shall see and learn by woful experience what pitiful poor worms they are , and have some beams of the greatness majesty and glory of god shining upon them , how will they be filled with shame , and forced to subscribe to the righteousness of their own condemnation for refusing his treaty and terms of peace . . these terms contain salvation . men in the neglect of them neglect and refuse their own salvation : and can any man perish more justly than they who refuse to be saved ? if god's terms had been great , hard , and difficult , yet considering by whom they were proposed , and to whom , there was all the reason in the world why they should be accepted ; and their destruction would be just thatshould not endeavour to preserve them unto the utmost . but now itis life and salvation that he tenders , on whose neglect he complains , that men will not come unto him that they might have life . certainly there can be no want of righteousness in the ruine of such persons . but , . that which the apostle principally builds the righteousness and inevitableness of the destruction of gospel neglecters upon , is the greatness of the salvation tendered unto them ; how shall we escape if we neglect so great salvation ? how it is so , and wherein the greatness and excellency of it doth consist hath been be fore declared . such and so great it is , that there is nothing which as inner , can fear or suffer , but it will deliver him from it ; nothing that a creature can desire but it will bring him to the possession of it . and if this be despised , is it not righteous that men should perish ? if we know not , yet god knows how to set a value upon this great effect of his love , wisdom and grace , and how to proportion punishment unto its contempt . the truth is , god alone is able sufficiently to revenge the greatness of this sin and indignity done unto him . we have before shewed how meet it was that the transgression of the law should be punished with punishment eternal ; and yet the law had provided no relief for any in distress or misery , only taking men as it found them , in the first place it required obedience of them , and then promised a reward . and a good holy and righteous law it was , both in its commands and in its promises and threatnings . it found men in a good estate , and promised them a better on their obedience ; wherein if they failed , it threatned them with the loss of their present condition , and also with the superaddition of eternal ruine . and in all this it was a clear effect of the righteousness holiness and faithfulness of god. but the gospel finds men in quite another state and condition , in a condition of misery and ruine , helpless and hopeless , and is provided on purpose both for their present relief , and future everlasting happiness . and shall they escape by whom it is despised ? is it not just and equal that it should prove a savour of death unto death unto them ? is it meet that god should be mocked , his grace be despised , his justice violated , his glory lost , all , that sinners may go unpunished ? let them think so whilst they please , god thinketh otherwise , all the angels in heaven think otherwise , all the saints from the beginning of the world unto the end of it think otherwise , and will glorifie godto eternity for the righteousness of his judgments on them thatobey not the gospel . but , secondly , suppose the destruction of these persons be in itself righteous , yet there may be some remedy and relief provided for them , that they maynot actually fall under it ; there may yet some way of escape remain for them , and so their ruine not be so unavoidable as is pretended . it hath been shewed that itwas a righteous thing that the transgressors of the law should perish , and yet a way of escape is providedfor them ; god is merciful , and things may be found atthe last day otherwise than now they are reported : at least allthat faith , diligence , obedience and holiness which is spoken of , is not required to free men from being neglecters of the gospel ; so that they who come short of them may nevertheless escape . i answer , that we are not now discoursing of the nature of that faith and obedience which is required tointerest men in gospel salvation . but certain it is , that it will be found to be that which the word requires , and no other ; even that faith which purifieth the heart , that faith which reformeth the life , that faith which is fruitful in good works , that faith which bringeth forth universal holiness , without which no man shall see god. a faith consisting with the love and service of sin , with neglect of gospel duties , with conformity to the word , with a sensual profane or wicked life , will stand men in no stead in this matter . but this is not the subject of our present discourse . it may suffice in general that the faith and obedience which the gospel requireth are indispensably necessary to free men from being gospel despisers ; what they are is all our concernment to enquire and learn : for where they are wanting there is no relief nor remedy , what ever wind and ashes of vain hopes men may feed upon and deceive themselves withall . it is true , there was a remedy provided for the transgression of the law , and this remedy was , . reasonable , in that there was no mixture of mercy or grace in that dispensation . and god saw meet to glorifie those properties of his nature , as well as those which before shone forth in the creation of all things , and giving of the law. pardoning mercy was not sinned against in the breach of the law , and therefore that might interpose for a relief , which was done accordingly . and yet , . neither would this have been either reasonable or righteous , if that only and last way of satisfying the righteousness and the law by the sufferings and sacrifice of the son of god had not intervened . without this , mercy and grace must have eternally rested in the bosome of god , without the least exercise of them ; as we see they are in respect unto the angels that sinned , whose nature the son of god assumed not , thereby to relieve them . and , . this relief was declared immediately upon the entrance of sin , and the promises of it renewed continually until it waswrought and accomplished . and hereby it became the subject of the whole book of god , and the principal matter of all entercourse between god and sinners . but all these things fully discover , that there neither is , nor can any relief be provided for them that sin against the gospel . for , ( . ) from what spring , what fountain should it proceed ? mercy and grace are principally sinned against in it , and their whole design of it therein defeated . the utmost of mercy and grace is already sinned against , and what remaineth now for the relief of a sinner ? is there any other propertie of the divine nature whose consideration will administer unto men any ground of hope ? is there any thing in the name of god in that revelation that he hath made of himself by his works , or in his word , to give them encouragement ? doubtless nothing at all . but yet suppose that god had not laid out all the riches and treasures of his wisdom grace love and goodness in gospel salvation by jesus christ , which yet he affirmeth that he hath ; suppose that in infinite mercy there were yet a reserve for pardon ; by what way and means ( . ) should it be brought forth and made effectual ? we have seen that god neither would nor could ever have exercised pardoning mercy towards sinners , had not way been made for it by the bloud of his son : what then ? shall christ die again that the despisers of the gospel may be saved ? why besides that the scripture affirms positively , that henceforth he dieth no more , and that there is no more sacrifice for sin , this is the most unreasonable thing that can be imagined . shall he die again for them by whom his death hath been despised ? is the bloud of christ such a common thing , as to be so cast away upon the lusts of men ? besides , when should he make an end of dying ? they who have once neglected the gospel may do so upon a second trial , nay undoubtedly would do so , and thence should christ often die , often be offered , and all still in vain . neither hath god any other son to send to die for sinners ; he sent his only begotten son once for all , and he that believeth not on him must perish for ever . in vain then will all mens expectations be from such a mercy as there is nothing to open a door unto , nor to make way for its exercise . nay this mercy is a meer figment of secure sinners , there is no such thing in god. all the mercy and grace that god hath for his creatures is engaged in gospel salvation ; and if that be despised , in vain shall men look for any other . neither , . is there any word spoken concerning any such relief or remedy for gospel neglecters . pardon being provided for transgressions of the law , instantly it is promised , and the whole scripture is written for the manifestation of it ; but as for a provision of mercy for them that despise thegospel , where is any one word recorded concerning it ? nay doth not the scripture in all places fully and plainly witness against it ? he that believeth not shall be damned . there remains no more sacrifice for sin . he that believeth not , the wrath of god abideth on him . and will men yet feed themselves with hopes of mercy whilst they neglect the gospel ? well fare them who being not able to retrieve secure sinners , against this light and evidence of the want of any relief reielved for them , have carried the whole matter behind the curtain , and invented a purgatory for them to help them when they are gone from hence , and cannot return to complain of them by whom they are deceived . but this also as all other reliefs will prove a broken reed to them that lean on it ; for they who neglect the gospel must perish , and that eternally , for the mouth of the lord hath spoken it . thirdly , then all hopes of escaping must arise from hence , that he whose right it is , and on whom it is incumbent totake vengeance on them that n●glect the gospel , will not be able so to do , or at least not to such a degree , as to render it so fearful as is pretended . this need not much to be insisted on . it is god with whom men have to do in this matter . and they who allow his being , cannot deny him to be omnipotent and eternal . now what cannot he do who is so ? it will at length be found to be a fearful thing to fall into the hands of the living god. there is unto wicked men the same everlasting cause of being and punishment . the same hand that upholds them , shall afflict them , and that for ever . what his righteousness requires , his power and wrath shall execute unto the uttermost , so that there will be no escaping . and th●se are the holy foundations on which all gospel threatnings and comminations are built , which will all of of them take place and be accomplished , with no less certainty than the promises themselves . now from all that hath been spoken unto this proposition we may learn , . to admire the riches of the grace of god , which hath provided so great salvation for poor sinners . such and so great as it is , we stood in need of it . nothing could be abated without our eternal ruine . but when divine wisdom , goodness , love , grace and mercy shall set themselves at work , what will they not accomplish ? and the effect of them doth the scripture set forth in those expressions . so god loved theworld ; god commendeth his love unto us ; greater love hath nonethan this ; riches of grace ; treasures of wisdom ; exceeding greatness of power ; and the like . in this will god be glorified and admired unto all eternity . and in the contemplation hereof are we to be exercised here and hereafter ; and thereby may we grow up into the image of god in christ ; cor. . . which way soever we look , what ever we consider in it , here is that which will entertain our souls withdelight and satisfaction . the eternal counsel of god , the person of christ , his mediation and grace , the promises of the gospel , the evil and wrath we are freed from , the redemption and glory purchased for us , the priviledges we are admitted unto a participation of , the consolations and joys of the spirit , the communion with god that we are called unto : how glorious are they in the eyes of believers ? or assuredly at all times ought they so to be . how can we enough bewail that vanity whence it is , that the mind suffereth it self to be possessed and filled with other things ? alas , what are they if compared to the excellency of this love of god in christ jesus ? here lies our treasure , here lies our inheritance , why should not our hearts be here also ? were our minds fixed on these things as they ought , how would the glory of them cast out our cares , subdue our fears , sweeten our afflictions and persecutions , and take off our affections from the fading perishing things of this world ? and make us in every condition rejoyce in the hopes of the glory that shall be revealed . and indeed we lose the sweetness of the life of faith , the benefit of our profession , the reward that is in believing , and are made a scorn to the world , and a prey unto temptations , because we dwell not enough in the contemplation of this great salvation . to stir us up then hereunto we may consider , . the excellency of the things themselves that are proposed unto our meditations ; they are the great , the deep , the hidden things of the wisdom and grace of god. men justifie themselves in spending their time and speculations about the things of nature ; and indeed the employment is better and more noble than what the generality of men do exercise themselves about . for some seldom raise their thoughts above the dunghills whereon they live ; and some stuff their minds with such filthy imaginations , as make them an abomination to god , mich. . , . they are conversant only about their own lusts , and making provision to fulfill and satisfie them . but yet what are these things which the better and more refined part of mankind doth search and enquire into , things that came out of nothing , and are returning thitherward apace ; things which when they are known , do not much inrich the mind , nor better it at all as to its eternal condition , nor contribute any thing to the advantage of their souls . but these things are eternal , glorious , mysterious , that have the characters of all gods excellencies enstamped upon them ; whose knowledge gives the mind its perfection , and the soul its blessedness ; john . . this made paul cry out that he accounted all things to be but loss and dung in comparison of an acquaintance with them , phil. . . and the prophets of old to search diligently into the nature of them ; pet. . , . as the things which alone deserved to be enquired after ; and which enquiry renders them noble in whom it is , acts . . and that which alone differenceth men in the sight of god , jer. . , . . our interest and propriety in them . if we are believers these are our things . the rich man is much in the contemplation of his riches , because they are his own ; and the great man of his power , because of his propriety in it . men take little delight in being conversant in their minds about things that are not their own . now all these things are ours if we are christs , cor. . . this salvation was prepared for us from all eternity , and we are the heirs of it , heb. . . it was purchased for us by jesus christ ; we have redemption and salvation by his blood ; it is made over unto us by the promise of the gospel , and conferred upon us by the spirit of grace . are these things to be despised ? are they to be cast aside among the things wherein we are least concerned ? or can there be any greater evidence , that we have no propriety in them , than that would be , if our hearts should not be set upon them ? what , all these riches ours , all these treasures , this goodly inheritance , this kingdom , this glory ; and yet we not be constant in thoughts and meditations about them ? it is doubtless a sign at least , that we question our title unto them , and that the evidences we have of them will not endure the tryall . but wo unto us if that should be the end of our profession ; and if it be otherwise , why are not our minds fixed on that which is our own , and which no man can take from us . . the profit and advantage which we shall have hereby ; which will be much every way : for ( . ) by this means we shall grow up into a likeness and conformity unto these things in our inward man. spiritual meditation will assimulate our minds and souls unto that which is the object of it . so the apostle tells the romans , that they were delivered into the form of the doctrine preached unto them , chap. . . obeying it by faith , the likeness of it was brought forth upon their souls ; and by the renewing of their minds , transformed quite into another image in their souls , chap. . . this the apostle most excellently expresseth , cor. . . a constant believing contemplation of the glory of god in this salvation by christ , will change the mind into the image and likeness of it , and that by various degrees untill we attain unto perfection , when we shall know as we are known . accustoming of our minds unto these things , will make them heavenly ; and our affectious which will be conformed unto them , holy . this is the way to have christ dwell plentifully in us , and for our selves to grow up into him who is our head . and is it nothing to get our minds purged from an evil habit , enclining unto earthly things , or continually forging foolish and hurtful imaginations in our hearts ? this meditation will cast the soul into another mould and frame ; makeing the heart a good treasure , out of which may be drawn at all times , good things new and old . . consolation and supportment under all afflictions will from hence spring up in the soul. when the apostle would describe that property of faith whereby it enables a believer to do and suffer great things joyfully and comfortably , he doth it by its work and effect in this matter ; it is saith he , the substance of things hoped for , and the evidence of things not seen , chap. . . that is , it brings into the soul , and makes evident unto it , the great things of this salvation , the great things of the love and grace of god therein ; and thus it doth no otherwise , than by a constant contemplation and holy admiration of them ; and when this is once done , he multiplyes instances to evince what great effects it will produce , especially in its enabling of us to go through difficulties , tryals and afflictions . and the same also he ascribeth unto hope ; which is nothing but the souls waiting and expectation to be made partaker of the fulness of this salvation , whose greatness and satisfactory excellency it doth admire , rom. . , , , . when any affliction or tribulation presseth upon a believer , h● can readily divert his thoughts from it , unto the rich grace of god in this salvation , which will fill his heart with such a sense of his love , as shall carry him above all the assaults of his trouble . and a direction to this purpose the apostle pursues at large , rom. . , , , , , , , , , . this is a safe harbour for the soul to betake it self unto in every storm ; as he teacheth us again , cor. . , , . whatever befalls us in our outward man , though it should press so sore upon us as to ruine us in this world , yet we faint not , we despond not ; and the reason is , because these things which we suffer , bear no proportion unto what we enjoy or expect ; and the way whereby this consideration is made effectual unto us , is by a constant contemplation by faith on the great unseen things of this salvation , which takes off our minds and spirits from a valuation of the things which we presently suffer and endure . and this experience assures us to be our only relief in afflictions , which undoubtedly it is our wisdom to be provided for . . the same may be said concerning persecution , one especial part of affliction , and commonly that which most entangles the minds of them that suffer . now no man can endure persecution quietly , patiently , constantly according to the will of god , especially when the devil pursues his old design of bringing it home unto their persons , job . . . unless he hath in readiness a greater good which shall in its self , and in his own mind , out-ballance the evil which he suffers . and this the grace of this salvation will do . the soul that is exercised in the contemplation and admiration of it , will despise and triumph over all his outward sufferings which befall him on the account of his interest therein , as all persecution doth . this the apostle declares at large , rom. . , , , . he directs us to an holy meditation on gods electing love , the death and mediation of christ , the two springs of this meditation . and thence leads us , v. , . to a supposition of the great and sore persecutions that may befall us in this world ; and from the former consideration triumphs over it all , v. . with a joy and exaltation beyond that of conquerors in a battle , which yet is the greatest that the nature of man is capable of , in and about temporal things . when the soul is prepossessed with the glory of this grace , and his interest therein , it will assuredly bear him up against all the threatnings , reproaches and persecutions of this world ; even as it did the apostles of old ; making them esteem , that to be their honour and glory which the world looked on as their shame ; acts . . and without this the heart will be very ready to sink and faint . . this also will greatly tend unto the confirmation of our faith , by giving us a full experience of the things that we do believe . then the heart is immovable , when it is established by experience ; when we find a substance , a reality , a spiritual nourishment in things proposed unto us . now how can this be obtained , unless we are conversant in our minds about them ? unless we dwell in our thoughts and affections upon them ? for thereby do we taste and find how good the lord is in this work of his grace . thus this duty being on many accounts of so great importance , we may do well to consider wherein it consisteth ; and there are these four things belonging unto it . first , intense prayer for a spirit of wisdom and revelation to give us an acquaintance with the mysterie and grace of this great salvation . in our selves we have no inbred knowledge of it , nor can we by our own endeavours attain unto it . we must have a new understanding given us , or we shall not know him that is true , job . . . for notwithstanding the declaration that is made of this mysterie in the gospel , we see that the most men live in darkness and ignorance of it . it is only the spirit of god which can search these deep things of god and reveal them unto us , cor. . . by him must he , who commanded light to shine out of darkness , shine into our hearts to give us the light of the knowledge of this glory of god in the face of jesus christ , cor. . . and therefore the apostle prayes for the ephesians , that god would give unto them the spirit of wisdom and revelation , in the knowledge of him , that the eyes of their understandings being opened , they may know what is the hope of his calling , and what the riches of the glory of his inheritance in the saints , and what is the exceeding greatness of his power to us ward who believe , chap. . , , . and for the colossians , that they might come unto all riches of the full assurance of understanding to the acknowledgement of the mysterie of god , and of the father , and of christ , chap. . . that is , that they might have a spiritual and saving acquaintance with the mysterie of this great salvation , the love , grace , and wisdom of god therein ; which without this spirit of wisdom and revelation from above we shall not attain unto . this then in the first place is to be sought after ; this are we to abide in ; constant prayers and supplications for the teaching , instructing , revealing , enlightning work and efficacy of this spirit ; that we may be enabled to look into these deep things of god ; that we may in some measure with all saints comprehend them , and grow wise in the mysterie of salvation . solomon tells us how this wisdom is to be obtained , prov. . , , . if thou cryest after knowledge , and liftest up thy voyce for understanding , if thou seekest for her as for silver , and searchest for her as for hid treasures , then shalt thou understand the fear of the lord , and find the knowledge of god ; it is by praying , crying , supplications , with diligence , and perseverance , that we attain this wisdom ; abide herein , or all other attempts will prove but vain . how many poor souls otherwise weak and simple , have by this means grown exceeding wise in the mysterie of god ? and how many more , wise in this world , through the neglect of it , do walk in darkness all their dayes ? secondly , diligent study of the word wherein this mysterie of god is declared and proposed unto our faith , and holy contemplation ; but this hath been spoken unto in part already , and must again be considered , and so need not here to be insisted on . thirdly , sincere love unto , and delight in the things that are by the spirit of god revealed unto us , is another part of this duty . herein our apostle declares what was his frame of heart , phil. . . how doth his heart triumph in , and rejoyce over the knowledge he had obtained of jesus christ ? and then indeed do we know any thing of the grace of god aright , when our hearts are affected with what we know . peter tells us , that the saints of old , in their believing , rejoyced with joy unspeakable and full of glory , ep. . . they discovered that in christ which ma●● their hearts leap within them , and all their affections to overflow with delight and joy . and this is an essential part of this holy admiration , which distinguisheth it from that barren , fruitless , notional speculation of it , which some are contented withall . this are we to stir up our hearts unto in all our meditations of the grace of god , and not to rest untill we find them affected , satisfied and filled with an holy complacency , which is the most eminent evidence of our interest in , and union unto the things that are made known unto us . fourthly , all these things are to be attended with thankfulness and praise . this the apostle was full of , and brake forth into , when he entred upon the description of this grace , eph. . , . and this will be the frame of his heart , who is exercised unto an holy admiration of it . when our lord jesus christ considered the grace of god in revealing the mysteries of this salvation unto his disciples , it is said of him , that he reioyced in spirit , luke . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his spirit leaped in him ; and he breaks forth into a solemn doxologie , giving praise and glory unto god. and is it not their duty to whom they are revealed , to do that , which out of love unto them , our lord christ jesus did on their behalf ? thankfulness for the things themselves , thankfulness for the revelation of them , thankfulness for the love of god , and the grace of jesus christ in the one and the other , is a great part of this duty . secondly , this will teach us , what esteem we ought to have of the word of the gospel , by which alone this great salvation is revealed and exhibited unto us ; the great means and instrument which god is pleased to use in bringing us unto a participation of it . this one consideration is enough to instruct us unto what valuation we ought to make of it , what price we should set upon it , seeing we cannot have the pearl without the purchase of this field . some neglect it , some despise it , some persecute it , some look upon it as foolishness , some as weakness , but unto them that believe , it is the power of god , and the wisdom of god. to further us in this duty , i shall take up some of those considerations , which the words we insist upon do offer unto us , and thereby also pass through what yet remains for our instruction in them . and we may consider , . the excellency and preheminence of the gospel , which ariseth from the first revealer , that is , the lord christ the son of god. it was begun to be spoken unto us by the lord ; herein the apostle prefers it before the law. it is that word , which the son came to reveal and declare from the bosome of the father ; and surely he deserves to be attended unto ; hence it is so often called the word of christ , and the gospel of christ , not only because it treateth of him , but because it proceedeth from him , and on that account is worthy of all acceptation . and ( . ) to neglect the gospel is to neglect and despise the son of god who was the author of it , and consequently the love and grace of god in sending him . so the lord christ tells them that preach the gospel , he that despiseth you , despiseth me , and he that despiseth me , despiseth him that sent me . neglect of the gospel reflects immediately upon the lord christ and the father ; and therefore our apostle bids us take heed that we despise not him who spake from heaven , which can be no otherwise done , but by neglect of his word . some pretend to honour christ , but they have no regard for his word ; yea , they may say of it as ahab of micaiah , that they hate it ; and have therefore some of them endeavoured to extirpate the preaching of it out of the world , as the papists have done : at least , have looked on it as an useless thing , that the church might be well enough without . but such men will find themselves mistaken , when it is too late to seek after a remedy ; the true cause of their hatred unto the word , is because they can find no other way to express their hatred unto christ himself . neither did ever any man hate or loath the gospel , but he that first hated and loathed jesus christ : but against the word they have many pretences , against the person of christ none , that are as yet passable in the world ; this makes the word to bear that which is intended against christ himself , and so will he interpret it at the last day . ( . ) consider , that this word was confirmed and witnessed unto from heaven , by the mighty works and miracles which attended the dispensation thereof . so our apostle here informs us ; and though we saw not those miracles , yet we have them left on infallible record for our use , that by them we might be yet stirred up to value and attend unto the word in a due manner . god hath so ordered things in his holy providence , that none can neglect the word , without shutting his eyes against such light and evidence of conviction , as will leave them abundantly inexcusable at the last day . now from these and the like considerations ; the duty proposed may be enforced . verse v , vi , vii , viii , ix . the apostle in these verses proceeds in the pursuit of his former design . from the doctrine of the first chapter , he presseth the exhortation at the beginning of this , which we have passed through . the foundation of that exhortation was the preheminence of the lord christ , the author of the gospel , above the angels by whom the law was spoken and delivered . this he now farther confirms , and that by an instance suited to his present purpose , and not as yet by him insisted on . and he doth it the rather , because by the testimonies wherewith he proves his assertion , he is lead to the consideration of other concernments of the mediation of christ , which he thought meet to declare unto these hebrews also . and this method he is constant unto throughout this whole epistle . in the midst of his reasonings , and testimonies for the explanation or confirmation of what he delivers dogmatically , he layes hold on some occasion or other , to press his exhortation unto faith , obedience , with constancy and perseverance in the profession of the gospel . and in the arguments which he enterweaveth , and testimonies which he produceth for the enforcement of his exhortations , something still offers it self , which accordingly he layes hold upon , leading him to some farther explication of the doctrine which he had in hand ; so insensibly passing from one thing unto another ; that he might at the same time inform the minds , and work upon the affections of them with whom he dealt . all which will appear in our ensuing exposition of these verses . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; subjecit ; in ordinem coegit ; put into subjection ; brought into order under rule . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : vul. orbem terrae futurum ; the habitable earth to come . arias ; habitatam futuram ; to the same purpose ; improperly . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mundum , or seculum futurum . the world or age to come ▪ bez● ; mundum illum futurum ; that world to come . and indeed the repetition of the article , with the words following , concerning which we speak , require that it be so expressed . that world to come ; or , the world that is to come ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so most commonly expressed by the lxx . as sometimes , though seldom , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the earth ; and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things under the heavens . the apostle useth this word from psal. . where it denotes a mixture of inhabitants there described . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning which we treat , about which we reason . the vulgar latin adds deus , to the text. deus non subjecit . god hath not put in subjection , needlesly , as is acknowledged . de quo ; christo , saith the interlinear gloss ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not , of christ. verse . for unto the angels hath he not made subject that world to come , whereof we speak ; ( concerning which we treat . ) verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but as the scripture witnesseth and saith : limiting what was spoken indefinitely by the apostle ; needlesly ; the words themselves declaring who spake them and where . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vul. in quodam loco ; in a certain place . beza . alicubi ; somewhere ; that is , psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quid homo mortalis ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , frail , mortal man , or the son of man ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , filius hominis terreni ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , è terra editus ; man of the earth ; or an earthly man. verse . but one ( a certain man ) testified , ( hath witnessed ) in a certain place , ( somewhere , that is , in the scripture from whence he is arguing ) saying , what is man , that thou art mindful of him , or the son of man that thou visitest him . ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the latter words which are commonly placed at the beginning of the eighth verse , i have added unto this seventh , the sense and hebrew text so requiring it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so the apostle renders , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the psalmist , and that properly . vul. minuisti ; which is not , thou hast made less ; but thou hast lessened , which hath another sense than that here intended . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , depressisti ; thou hast depressed , or made him less , or lower than he was . beza ; fecisti eum inferiorem ; thou hast made him lower ; and so ours . rhemists ; thou didst minish him a little less ; obscurely : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is imminuo , diminuo , to make less , to take from , as to state and condition . so in isocrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to lessen the dignity , state and condition of the people . as in latin , capitis diminutio , is lessening of state or dignity ; as by loss of liberty . for when one was made a captive by the enemy , he lost his dignity , untill he recovered it jure postliminii . so regulus is termed by the poet , capitis minor , when a prisoner to the garthaginians ; or by change of family ; as when clodius a patrician was adopted by a plebeian ; or by banishment ; all such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lessened in state or dignity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word used by the psalmist hath the same signification ; and though it be variously rendered by the lxx . yet they never much depart from its native signification . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to minish , make less , take from ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to become indigent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to be in want : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to deprive ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to want , to be indigent , to come short : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make empty ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word used , phil. . . i observe this various rendering of the word by the lxx . only to shew , that it doth constantly denote a diminution of state and condition , with an addition of indigency , which will give us light into the interpretation of the place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , breve quiddam : vul. paulo minus . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , paululum , a little , or paulisper , a little while : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is frequently by the lxx . rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , parvum , paululum , a little , intending quantity . sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which they refer to number , a few , and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then it constantly respects time ; a little while . so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as in that saying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , life is short ; that is of short continuance ; whether a little in degree , or a short time be here intended , we shall afterwards enquire . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prae angelis , more than angels , above the angels ; more destitute than the angels : heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the angels of god. so all old translations render the words . and to render it à deo , in the psalm , is needless , groundless , contradictory to the apostle . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gloria & honore coronasti eum : with glory and honour hast thou crowned him . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , glory and honour hast thou placed on his head : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : thou hast crowned him , or adorned his head , with glory and beauty , or honour : the first word denotes the weight and worth , the latter the beauty and splendor of this crown . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; thou hast set him over . that is appointed him to be in authority ; as pharaoh set joseph over the land of aegypt . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , authoritatem , potestatem ei tribuisti ; thou hast given him power or authority ; made him sultan or lord ; heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made him lord or ruler ; as gen. . . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is used , acts . luke . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hast put , put down , subjected all things under his feet ; the words all of them emphatically denote subjection and depression ; and as thus conjoyned the most absolute subjection that can be apprehended . verse . thou madest him lower for a little while than the angels , thou crownedst him with glory and honour , and didst set him , ( give him authority ) over the works of thy hands ; all things hast thou put in subjection under his feet . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . verse . for in that , he made all things subject unto him , he hath left nothing not put in sabjection ; but now we see not all things made subject unto him . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the words of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , have most of them been considered in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and they must have the same sense in both places , or the reasoning of the apostle would be equivocal . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some old copies read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , besides god , god excepted . the syriack copies also vary : some read , for god himself by his grace tasted death : others , for he , god excepted , tasted death ; which came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and shews that variety to be antient . hence some have imagined it to be a corruption of the nestorians , who dividing the person of christ , would not grant that god might be said to dye contrary to acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is gratiâ , beneficentiâ , beneficio dei : by the grace , goodness , good will of god , expressing the first spring , and moving cause of the sufferings of christ ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , should taste of death ; an hebraism for to dye ; intimating withall , the truth , reality , and kind of his death , which was bitter ; and which was called his cup ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the masculine not neuter gender ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by an enallage of number ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of whom he treats ; all and every one of the children unto whom he was a captain of salvation . verse . but we see jesus crowned with glory and honour , who for the suffering of death was a little while made lower than the angels , that he by the grace of god might taste of death for all . verse v. the first words of the fifth verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , declare that the apostle is in the pursuit of his former argument . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for ; doth not alwayes intimate the introduction of a reason in the confirmation of what is past ; but sometimes a progression unto somewhat else in the like kind with that which precedeth , and so hath not respect unto any especial words or sayings before going , but unto the whole matter in hand , especially that which doth ensue : as nam also is used in latin ; nam quis te juvenum confidentissime , nostras jussit adire domos . a new argument therefore to the same purpose with that before , is intimated by this particle , for. the whole verse contains an assertion laid down in a negative proposition , the assumption of the apostles argument , or the proof of it supposed in a pro-syllogism , consisting in the ensuing testimony with his explication of it . and it is to this purpose . the world to come is not made subject unto angels ; but it was made subject to jesus , and therefore he is exalted above them . this he proves from the testimony of the psalmist , to this purpose ; all things were made subject to man , who for a little while was made lower than angels ; but this man was jesus ; and this assumption he proves from the event : first , on the part of man absolutely considered ; we see that all things were not made subject unto him ; therefore he cannot be intended . secondly , on the part of jesus ; all things in the event agree unto him : first , he was made for a little while lower than the angels ; which he shews the reason of , and thence takes occasion to discourse of his death and sufferings , according to the method before declared ; and then , he was crowned with glory and dignity , all things being made subject unto him ; from all which it appears , that it is he , and not angels , unto whom the world to come is put in subjection . this is the series of the apostles discourse , wherein are many things difficult and hard to be understood , which must be particularly considered . the first verse , as was said , layes down the principal assertion in a negative proposition . the world to come is not made subject unto angels . one proof hereof is included in the words themselves . for that expression , he hath not put in subjection ; is the same with our apostle , as , it is no where written or recorded in the scripture ; there is no testimony of it . god is no where said to have done it , see chap. . . with the exposition of it . and these negative arguments from the authority of the old testament , he esteemed in this matter , cogent and sufficient . in the proposition it self , ( . ) the subject of it , the world to come , with ( . ) it s limitation , whereof we treat ; and ( . ) the praedicate , negatively expressed , is not put in subjection to angels , are to be considered . the subject of the proposition is , the world to come : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the new heavens and new earth ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) which god promised to create , isa. . . chap. . . which refers unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the dayes of the messiah . the latter jews sometimes call it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the future world ; though usually by that expression , they intend the world of future bliss . but the world here intended is no other but the promised state of the church under the gospel . this with the worship of god therein , with especial relation unto the messiah , the author and mediator of it , administring its heavenly things before the throne of grace , thereby rendring it spiritual and heavenly , and diverse from the state of the worship of the old testament which was worldly and carnal , was the world to come , that the jews looked for , and which in this place is intended by the apostle . this we must farther confirm , as the foundation of the ensuing exposition . that this then is the intendment of the apostle ; appeareth , first , from the limitation annexed ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning which we treat . this is the world whereof he treats with the hebrews in this epistle ; namely , the gospel-state of the church ; the worship whereof he had in the words immediately foregoing pressed them unto the observation of : and not only so , but described it also , by that state wherein the miraculous gifts of the holy ghost were given and enjoyed . and the mention of them , in the words directly preceding , is that description of the world to come , which the apostle in these words refers unto , concerning which we speak . and the tradition of this new world , or the restauration of all things under the messiah , was one of the principal reports of truth received among the jews , which the apostle presseth them withall . some suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we speak , is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we have spoken , and would have it refer unto ch. . . but what the apostle there intendeth by the world , we have sufficiently evinced and declared . the world there by an usual synechdoche is put for the habitable earth ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the son of god made and came unto , john . . here a certain state and condition of things in the world , about which he treated with the hebrews , is intended . besides they who would thus change the word , ( grotius , crellius , schlictingius ) by the world , chap. . . understand heaven it self , the state of glory , which is not here insisted on by the apostle : for , secondly , he treats of that which was already done in the crowning of jesus with glory and honor , as the words following do manifest . this crowning of him was upon his ascension , as we have before proved at large . then , was not the state of glory made subject unto him , because it was not then , nor is yet in being . and therefore they who turn , we speak , into , we have before spoken , are forced also to pervert the following words , and to interpret ; he hath made all things subject unto him , he hath purposed or decreed so to do ; both without cause or reason . the world whereof the apostle treats was immediately made subject to jesus ; that is , the church of the new testament , when god anointed him king upon his holy hill of sion ; and therefore in the psalm is there mention made of those other parts of the creation to be joyned in this subjection , that have no relation unto heaven . thirdly , the apostle doth not treat directly any where in this epistle concerning heaven , or the world of the blessed to come ; he frequently indeed mentions heaven , not absolutely , but as it belongs unto the gospel world , as being the place of the constant residence of the high priest of the church , and wherein also the worship of it is through faith celebrated . fourthly , the apostle in these words insists on the antithesis which he pursueth in his whole discourse between the judaical and evangelical church-state ; for what ever power angels might have in and over things formerly , this world to come , saith he , is not made subject unto them . now it is not heaven and glory that he opposeth to the judaical church-state and worship , but that of the gospel , as we shall find in the progress of the epistle , which is therefore necessarily here intended . fifthly , if by the world to come , the eternal blessed state of glory be designed , to begin at or after the general judgment ; then here is a promise , that that blessed estate shall de novo be put in subjection to jesus christ as mediator ; but this is directly contrary unto what is else-where revealed by the same apostle , concerning the transactions between the father and the son as mediator at that day , cor. . . and when all shall be subdued unto him , then shall the son also himself be subject unto him who put all things under him , that god may be all in all . which words if they do not absolutely assert the ceasing of the kingdom of the mediator , but only the order of all things unto eternity in their subjection unto god by christ , yet they are plainly exclusive of the grant of a new power or authority unto him , or of a-new making subject of all things unto him . adde unto all this , that the apostle proves the subjection of this world unto the lord christ , and not unto angels , by a testimony expressing directly the present things of this world , antecedent unto the day of judgment . from what hath been discoursed we conclude , that the world to come here expressed , is the state and worship of the church under the messiah , called so by the apostle according to the usual appellation which then it had obtained among the jews , and allowed by him until the mosaical church-state was utterly removed . and he afterwards declares how this comprized heaven it self also , because of the residence of our high priest in the holiest not made with hands , and the continual admission of the worshippers unto the throne of grace . this is the subject of the apostles proposition , that concerning which he treats . concerning this world the apostle first declares negatively , that it is not made subject unto angels . the subjecting of this world to come unto any is such a disposal of it , as that he or they unto whom it is put in subjection , should , as the lord of it , erect institute or set it up , rule and dispose of it being erected , and judge or reward it in the end of its course and time . this is denied concerning angels , and the denial proved tacitly , because no such thing is testified in the scripture . and herein the apostle either preventeth an objection that might arise from the power of the angels in and over the church of old , as some think ; or rather proceeds in his design of exalting the lord jesus above them , and thereby prefers the worship of the gospel before that prescribed by the law of moses . for he seems to grant that the old church and worship were in a sort made subject unto angels ; this of the world to come being solely and immediately in his power , who in all things was to have the preeminence . and this will farther appear , if we consider the instances before mentioned , wherein the subjection of this world to come unto any doth consist . first , it was not put in subjection unto angels in its erection or institution . that work was not committed unto them , as the apostle declares in the entrance of this epistle . they did not reveal the will of god concerning it , nor were intrusted with authority to erect it . some of them indeed were employed in messages about its preparatory work , but they were not employed either to reveal the mysteries of it wherewith they were unacquainted , nor authoritatively in the name of god to erect it . for the wisdom of god in the nature and mystery of this work they knew not , but by the effects in the work it self , ephes. . , . which they looked and enquired into , to learn and admire , pet. . . and therefore could not be intrusted with authority for its revelation , and the building of the church thereon . but things were otherwise of old . the law , which was the foundation of the judaical church-state , was given by the disposition of angels , acts . . gal. . . and our apostle here calls it the word spoken by angels . they were therefore intrusted by god to give the law and the ordinances of it unto the people in his name and authority , which being the foundation of the mosaical church-state , it was so far put in subjection unto them . secondly , it is not put in subjection unto angels , as to the rule and disposal of it being erected . their office in this world is a ministery , chap. . . not a rule or dominion . rule in or over the church they have none , but are brought into a co-ordination of service with them that have the testimony of jesus , rev. . . chap. . . being equally with us subjected unto him , in whom they and we are gathered into one head , ephes. . . and from their ministerial presence in the congregations of believers , doth our apostle press women unto modesty and sobriety in their habit and deportment , cor. . . and the church of old had an apprehension of this truth , of the presence of an angel or angels in their assemblies , but so as to preside in them . hence is that caution relating to the worship of god , eccles. . , . better it is that thou shouldst not vow , than thou shouldest vow and not pay ; suffer not thy mouth to cause thy flesh to sin , neither say thou before the angel that it was an errour ; why should god be angry at thy voice and destroy the work of thine hands . by vowing and not paying , a man brought upon his flesh , that is , himself and his posterity , a guilt not to be taken away with excuses of haste or precipitation made unto the angel presiding in their worship , to take an account of its due performance . it is true , the absolute sovereign power over the church of old , was in the son of god alone ; but an especial immediate power over it was committed unto angels . and hence was the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god , judge , mighty one , communicated unto them , namely from their authority over the church , that name expressing the authority of god , when unto him ascribed . and because of this , their acting in the name , and representing the authority of god , the saints of old had an apprehension , that upon their seeing of an angel they should die , from that saying of god , that none should see his face and live , exod. . so manoah expresly , judg. . . he knew that it was an angel which appeared unto him , and yet says to his wife , we shall surely die because we have seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an angel , vested with the authority of god. and hence it is not unlikely , but that there might be a respect or worship due unto the angels under the old testament , which themselves declare not to be meet for them under the new , rev. . not that they are degraded from any excellency or priviledge which before they enjoyed , but that the worshippers under the new testament , through their relation unto christ , and the exaltation of their nature in his person , are delivered from that under-age estate , wherein they differed not from servants , gal. . . and are advanced into an equality of liberty with the angels themselves , heb. . , . ephes. . chap. . , . as amongst men there may be a respect due from an inferiour to a superiour , which may cease when he is advanced into the same condition with the other , though the superiour be not at all abased . and to this day the jews contend that angels are to be adored with some kind of adoration , though they expresly deny that they are to be invocated or prayed unto . furthermore about their power and authority in the disposal of the outward concernments of the church of old , much more might be declared from the visions of zechary and daniel , with their works in the two great typical deliverances of it from aegypt and babylon . but we must not here insist on particulars . thirdly , as to the power of judging and rewarding at the last day , it is openly manifest , that god hath not put this world to come in subjection unto angels , but unto jesus alone . this then is the main proposition that the apostle proceeds upon in his present argument . the most glorious effect of the wisdom power and grace of god , and that wherein all our spiritual concernments here are enwrapped , consists in that blessed church state , with the eternal consequences of it , which having been promised from the foundation of the world , was now to be erected in the days of the messiah . that you may , saith he , no more cleave unto your old institutions , because given out unto you by angels , nor hearken after such works of wonder and terrour as attended their disposition of the law in the wilderness , consider that this world , so long expected and desired , this blessed estate , is not on any account made subject unto angels , or committed unto their disposal ; the honour thereof being entirely reserved for another . having thus fixed the true and proper sense of this verse , we may stop here a little to consult the observations that it offers for our own instruction . many things in particular might be hence educed ; but i shall insist on one only , which is comprehensive of the design of the apostle , and it is , that this is the great priviledge of the church of the gospel , that in the things of the worship of god , it is made subject unto , and immediately depends upon the lord jesus christ , and not any other , angels or men. that this is the priviledge thereof , and that it is a great and blessed priviledge , will both appear in our consideration of what it is , and wherein it doth consist . and among many other things , these ensuing are contained therein . . that the lord christ is our head. so it was promised of old , that their king should pass before them , and the lord on the head of them , mic. . . he shall be their king head and ruler . god hath now gathered all things , all the things of his church , into an head in christ , ephes. . . they were all scattered and disordered by sin , but are now all recollected and brought into order under one head. him hath he given to be head over all things unto the church , verse . the whole sovereignty over all the whole creation that is committed unto him , is only for this end , that he may be the more perfect and glorious head to the church . he is that head on which the whole body hath its orderly and regular dependance , ephes. . , . the head of the body the church , col. . . the head of every man , that is of every believer , cor. . . ephes. . . and this is every where proposed both as our great honour , and our great advantage . to be united unto him , subjected unto him as our head , gives us both honour and safety . what greater honour can we have , than to be free-men of that corporation whereof he is the head , than to be subjects of his kingdom ? what greater safety than to be united unto him ins●parably , who is in glory , invested with all power and authority over the whole creation of god , every thing that may do us good or evil . . that he is our only head. the church is so put in subjection unto the lord christ , as not to be subject unto any other . it is true , the members of the church , as men on the earth have other relations , in respect whereof they are , or may be subject one to another ; children unto parents , servants unto masters , people unto rulers ; but as they are members of the church , they are subject unto christ and none other : if any other were or might be an head unto them , they must be angels or men . as for angels , we have it here plainly testified , that the church is not made subject in any thing unto them . and amongst men , the apostles of all others might seem to lay the justest claim to this priviledge and honor. but they openly disclaim any pretence thereunto . so doth paul , cor. . . we have no dominion , rule , lordship , headship , over your faith , any thing that concerns your obedience to god , and your worship , but are helpers of your joy . and again saith he , we preach not our selves but jesus christ , the l●rd , the only lord , and our selves your servants for jesus sake , cor. . . and peter as it should seem , foreseeing that some who should come after would pretend unto such preheminence , warns the elders that they should not think themselves lords over gods heritage , pet. . . and this they did in pursuit of the instructions and charge which their lord and master gave them , matth. . , , . where he warns them , that they should neither think of dignity nor dominion over the church , but apply themselves with all humility unto the service of it ; for which he else-where addes his reason , namely that all his disciples have one lord and master , and no more , joh. . . matth. . , . and it is a woful confusion that the papists run themselves into in this matter . for first , they put the whole church into subjection unto a man , whom they call the pope , the common father and master of christians , the head of the church ; and then subject both him and it unto angels , in the adoration and invocation of them , the greatest subjection possible ; when the scripture assigneth one only head of the church expresly , even the lord jesus , and fully declares that it is not put in subjection unto angels at all . but to pass them by , the lord christ is not only thus the only head in general unto the whole church , but also unto every individual believer in the church ; the head of every man is christ , cor. . . he is so to every believer respectively and severally ; and that in both those senses wherein he is an head , that is according to the natural and metaphorical use of the word : for , . he is the only head of vital influence to the whole church , and every member thereof . as from the natural head all influences of life , for subsistence , motion , acting , guidance and direction are communicated unto the whole body , and to every member thereof : so from the lord christ alone , as he is the spiritually vital head of the church , in whom are the springs of life and all quickning grace , there are communicated unto the whole church , and every believer therein , both the first quickning vital principle of life it self , and all succeeding supplies and influences of grace , for the enlivening , strengthning , acting , guiding and directing of them . this himself declares by comparing the relations of all believers unto him , unto that of branches unto the vine , joh. . , . which have no life but by vertue of their union unto the vine , nor sap for fruitfulness but what is derived therefrom , which he teacheth expresly , verse . without me , saith he , ye can do nothing . and this the apostle lively sets out unto us , in the similitude of the natural body , col. . . and this placing of all fulness in the lord christ , as the head of the church , that thence the whole and every member of it might derive needful supplies to themselves , is fully taught us in the gospel . hence the church is called the fulness of christ , ephes. . , . or that whereunto christ communicates of his all-fulness of grace , until it comes unto the measure or degree of growth and perfection , which he hath graciously assigned unto it . and none i suppose will contend , but that the lord christ is the alone and only head of the church in this sense . it hath not a spiritual dependance on any other for grace . there is indeed i know not what monster lies in the opinion of them , who take upon themselves to confer grace unto others by vertue of such things as they do unto them , or for them ; but this we do not now consider . if any man think he may have grace from any but christ alone , be they angels or men , let him turn himself unto them , but withall know assuredly , that he forsakes the fountain of living waters for broken cisterns , which will yield him no relief . . he is the only head of rule and government unto the whole church , and every member thereof . this rule or government of the church concerneth all that obedience which it yields unto god in his worship . and unto an head herein it is required , that he give perfect rules and laws for all things necessarily belonging thereunto , and to take care that they be observed . and here a great contest ariseth in the world . the papists in behalf of their pope and others under him , contend to be sharers with the lord christ in this his headship ; and fain they would perswade us , that he himself hath appointed that so it should be . the scripture tells us , that he was faithful in the whole house of god , as was moses , and that as a lord over his own house , to erect , rule , and establish it ; and himself when he gives commission unto his apostles , bids them to teach men to do and observe all that he had commanded them : and accordingly they tell us , that they delivered unto us what they received from the lord ; and command us not to be wise above what is written . but i know not how it is come to pass , that these men think , that the lord christ is not a compleat head in this matter , that he hath not instituted all rules and laws that are needful and convenient for the right discharge of the worship of god , and obedience of the church therein ; at least that somewhat may be added unto what he hath appointed , that may be much to the advantage of the church . and this they take to be their work , by vertue of i know not what unsealed warrant , unwritten commission . but to adde any thing in the worship of god unto the laws of the church , is to exercise authority over it , dominion over its faith ; and to pretend that this world to come , this blessed gospel church-state is put in subjection unto them , although it be not so to angels . a vain and proud pretence , as at the last day it will appear . but you will say , christ gives his laws only unto his whole church , and not to individual believers , who receive them from the church , and so he is not an immediate head unto every one in particular . i answer , that the lord christ commits his laws unto the churches ministery to teach them unto believers ; but his own authority immediately affects the soul and conscience of every believer . he that subjects himself aright unto them , doth it not upon the authority of the church by whom they are taught and declared , but upon the authority of christ by whom they are given and enacted . . it appears from hence , that as he is our only head , so he is our immediate head. we have our immediate dependance upon him , and our immediate access unto him . he hath indeed appointed means for the communicating of his grace unto us , and for the exercising of his rule and authority over us . such are all his ordinances with the offices and officers that he hath appointed in his church ; the first whereof he requires us to be constant in the use of , the latter he requires our obedience and submission unto . but these belong only unto the way of our dependance , and hinder not but that our dependance is immediate on himself , he being the immediate object of our faith and love. the soul of a believer rests not in any of these things , but only makes use of them to confirm his faith in subjection unto christ. for all these things are ours ; it is appointed for our use , and we are christs , as he is gods , cor. . , , . and so have we our immediate access unto him , and not as some foolishly imagine by saints and angels , and by him to god , even to the throne of grace . . this priviledge is greatly augmented , in that the church being made subject unto christ alone , and cast into a dependance upon him , he will assuredly take care of all its concernments , seeing unto him only doth it betake it self . the church made it of old part of her plea , that she was as one fatherless , hos. . . that is every way helpless , that had none to relieve or succour her . and the lord christ giveth this as a reason why he stirreth up himself unto the assistance of his people , because there was no man that appeared for their help , no intercessor to interpose for them , isa. . . now god having placed the church in this condition , as to be oft-times altogether orphans in this world , to have none to give them the least countenance or assistance , and the church it self chusing this condition , to renounce all hopes and expectations from any else beside , betaking it self unto the power grace and faithfulness of the lord christ alone , it cannot as it were but be a great obligation upon him to take care of it , and to provide for it at all times . they are members of his body , and he alone is their head ; they are subjects of his kingdom , and he alone is their king ; they are children and servants in his family , and he alone is their father lord and master ; and can he forget them , can he disregard them ? had they been committed to the care of men , it may be some of them would have fought and contended for them ; though their faithfulness is always to be suspected , and their strength is a thing of nought : had they been put into subjection unto angels , they would have watched for their good ; though their wisdom and ability be both finite and limited , so that they could never have secured their safety ; and shall not the lord jesus christ , now they are made his special care , as his power and faithfulness is infinitely above those of any mee● creature , excel them also in care and watchfulness for our good ? and all these things do sufficiently set out the greatness of that priviledge of the church which we insist upon . and there are two things that make this lib●rty and exaltation of the church necessary and reasonable . . that god having exalted our nature in the person of his son , into a condition of honour and glory , so as to be worshipped and adored by all the angels of heaven , it was not meet nor convenient that it should in our persons , when united unto christ as our head , be made subject unto them . god would not allow , that whereas there is the strictest union between the head and the members , there should be such an interposition between them , as that the angels should depend on their head , and the members should depend on angels ; which indeed would utterly destroy the union and immediate entercourse that is and ought to be between them . . god is pleased by jesus christ to take us into an holy communion with himself , without any other medium or means of communication , but only that of our nature , personally and inseparably united unto his own nature in his son. and this also our subjection unto angels is inconsistent withall . this order of dependance the apostle declares , cor. . , . all things are yours , and you are christs , and christ is gods. as there is no interposition between god and christ , no more is there between christ and us ; and in and by him alone do we relate unto god himself . and this should teach us , . the equity and necessity of our universal obedience unto god in christ. he hath freed us from subjection unto men and angels , that we might serve him , and live unto him . he hath taken us to be his peculiar ones , his lot and portion , from whom he expects all his reverence of glory out of this world . and he hath left us no pretence , no excuse for the neglect of any duties of obedience that he requireth of us . we cannot plead that we had other work to do , other lords and masters to serve ; he hath set us free from them all , that we might be his . if a king take a servant into his family , and thereby free and discharge him from being liable unto any other duty or service what ever ; may he not justly expect that such a one will be diligent in the observation of all his commands ; especially considering also the honour and advantage that he hath by being taken near unto his person , employed in his affairs ; and shall not god much more expect the like from us , considering how exceedingly the priviledge we have by this relation unto him surpasseth all that men can attain by the favour of earthly princes . and if we will choose other lords of our own to serve , if we are so regardless of our selves as that we will serve our lusts and the world , when god hath had such respect unto us , as that he would not suffer us to be subject unto the angels of heaven , how inexcusable shall we be in our sin and folly ? you shall be for me , saith god , and not for any other what ever . and are we not miserable if we like not this agreement ? . for the manner of our obedience , how ought we to endeavour that it be performed with all holiness and reverence : moses makes this his great argument with the people for holiness in all their worship and services ; because no people had god so nigh unto them as they had . and yet that nearness which he insisted on , was but that of his institutions , and some visible pledges and representations therein of his presence among them ; now much more cogent must the considerations of this real and spiritual nearness which god hath taken us unto himself in , by jesus , needs be to the same purpose . all that we do , we do it immediately unto this holy god ; not only under his eye , and in his presence ; but in an especial and immediate relation unto him by jesus christ. verse vi. the apostle hath shewed ; that the world to come which the judaical church looked for , was not made subject unto angels , no mention of any such thing being made in the scripture . that which he assumes to make good his assertion of the preheminence of the lord jesus above the angels , is , that unto him it was put in subjection . and this he doth not expresly affirm in words of his own , but insinuateth in a testimony out of the scripture , which he citeth and urgeth unto that purpose . and this way he proceedeth for these two ends . ( . ) to evidence that what he taught was suitable unto the faith of the church of old , and contained in the oracles committed unto it ; which was his especial way of dealing with these hebrews . ( . ) that he might from the words of that testimony take occasion to obviate a great objection against the dignity of christ , and mysteries of the gospel , taken from his humiliation and death , and thereby make way to a farther explication of many other parts or acts of ●is mediation ; many difficulties there are in the words and expressions of these verses , more in the apostles application of the testimony by him produced , unto the person and end by him intended , all which , god assisting , we shall endeavour to remove : and to that end shall consider , . the way and manner of his introducing this testimony which is peculiar . . the testimony it self produced ; with an explication of the meaning and importance of the words , in the place from whence it is taken . . the application of it unto the apostles purpose , both as to the person intended , and as to the especial end aimed at . and , . farther unfold , what the apostle adds about the death and sufferings of christ , as included in this testimony , though not intended as to the first use and design of it . and , . vindicate the apostles application of this testimony , with our explication of it accordingly , from the objections that some have made against it . all which we shall pass through as they present themselves unto us in the text it self . first , the manner of his citing this testimony is somewhat peculiar . one testified in a certain place : neither person nor place being specified . as though he had intended , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain person whom he would not name . but the reason of it is plain ; both person and place were sufficiently known to them to whom he wrote . and the syriack translation changeth the expression in the text into , but as the scripture witnesseth and saith ; without cause . the hebrews were not ignorant whose words they were which he made use of , nor where they were recorded . the one there mentioned is david ; and the certain place is the eighth psalm ; whereof much need not to be added . a psalm it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the high praises of god ; and such psalms do mostly , if not all of them respect the messiah and his kingdom , as the jews themselves acknowledge . for the time of the composure of this psalm they have a conjecture which is not altogether improbable ; namely , that it was in the night whilest he kept his fathers sheep . hence in his contemplation of the works of god , he insists on the moon and stars then gloriously presenting themselves unto him , not mentioning the sun which appeared not . so also in the distribution that he makes of the things here below that amongst others are made subject unto man , he fixeth in the first place on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , flocks of sheep , which were then peculiarly under his care . so should all the works of god , and those especially about which we are conversant in our particular callings , excite us to the admiration of his glory , and praise of his name : and none are usually more void of holy thoughts of god , than those who set themselves in no way acceptable unto him . this is the place from whence this testimony is taken ; whose especial author the apostle omitteth , both because it was sufficiently known , and makes no difference at all who ever was the penman of this or that portion of scripture , seeing it was all equally given by inspiration from god , whereon alone the authority of it doth depend . . the testimony it self is contained in the words following , v. , . what is man , &c. before we enter into a particular explication of the words , and of the apostles application of them , we may observe that there are two things in general , that lye plain and clear before us : as , first , that all things whatsoever , are said to be put in subjection unto man ; that is , unto humane nature in one or more persons , in opposition unto angels , or nature angelical . to express the former , is the plain design and purpose of the psalmist , as we shall see . and whereas there is no such testimony any where concerning angels , it is evident , that the meaning of the word is , unto man , and not unto angels ; which the apostle intimates in that adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but ; but of man it is said , not of angels . secondly , that this priviledge was never absolutely nor universally made good in , or unto the nature of man , but in , or with respect unto the person of jesus christ the messiah . this the apostle call us to the consideration of , previously unto his application of this testimony in a peculiar manner unto jesus ; v. . we s●e not all things . now there is not any thing absolutely necessary to make good the apostles reasoning , but what is comprized in these two general assertions , which lye evident in the text , and are acknowledged by all . we shall therefore distinctly consider the testimony it self . the whole of it consists in a contemplation of the infinite love and condescension of god towards man ; which is set out , ( . ) in the manner of the expressing it . ( . ) in and by the words of the expression ; ( . ) in the acts of the mind and will of god , wherein that condescension and grace consisted ; and ( . ) in the effects thereof , in his dispensation towards him . first , in the manner of the expression ; what is man ; by way of admiration , yea , he cryes out with a kind of astonishment . the immediate occasion hereof is omitted by the apostle , as not pertinent unto his purpose ; but it is evident in the psalm . david having exercised his thoughts in the contemplation of the greatness , power , wisdom and glory of god , manifesting themselves in his mighty works , especially the beauty , order , majesty , and usefulness of the heavens , and those glorious bodies which in them present themselves to all the world , falls thereon into this admiration , that this great , and infinitely wise god , who by the word of his mouth gave being and existence unto all those things , and thereby made his own exellencies conspicuous to all the world , should condescend unto that care and regard of man , which on this occasion his thoughts fixed themselves upon . what is man , saith he ? and this is , or should be the great vse of all our contemplation of the works of god ; namely , that considering his wisdom and power in them , we should learn to admire his love and grace in setting his heart upon us , who are every way so unworthy , seeing he might for ever satisfie himself , in those other appearingly more glorious products of his power and godhead . secondly , he farther expresseth his admiration at this condescension of god in the words that he useth , intimating the low and mean estate of man in his own nature . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what is poor miserable mortal man , obnoxious to grief , sorrow , anxiety , pain , trouble and death : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but the greeks have no name for man , fully expressing that here used by the psalmist . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cometh nearest it , but is not used in the scripture . he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the son of man ; of one made of the earth . this name the apostle alludes to , yea , expresseth , cor. . , . the first man adam , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the earth earthly . so was it recorded of old , gen. . . the lord god formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that man adam which was the father of us all , of the dust of the ground : and so again , gen. . . poor man made of the dust of the ground . when the scripture would express man with reference unto any thing of worth or excellency in him , it calls him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are sons of men in place , power and esteem . so these words are distinguished , psalm . . where we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sons of adam , men of low degree ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sons of ish , men of high degree . now the psalmist useth this expression to heighten his admiration at the grace and condescension of god. and as the person of the first adam cannot be here especially intended ; for although he made himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a miserable man and subject unto death , yet was he not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the son of man , of any man , for he was of god , luke . ult . so there is nothing in the words but may properly be ascribed unto the nature of man in the person of the messiah . for as he was called in an especial manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the son of man ; so was he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man subject to sorrow , and acquainted above all men with grief and trouble , and was born on purpose to dye . hence in the contemplation of his own miserable condition , wherein unto the dolorous afflicting passions of humane nature , which he had in himself , outward oppositions and reproaches were superadded , he cryes out concerning himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , psal. . . i am a worm , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a man of any consideration in the world ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at best . thirdly , he expresseth this condescension of god in the affections and acting of his mind towards man ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that thou remembrest him , or art mindfull of him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that thou shouldst be mindful of him . to remember in the scripture when ascribed unto god , alwayes intends some act of his mind , and purpose of his will , and that either for good or evil towards them that are remembred , in a signal manner . so also is remembrance it self used ; on this account god is said sometimes to remember us for good , and sometimes to remember our sins no more . so that it denotes the affection of the mind of god towards any creature for good or evil , attended with the purpose of his will to act towards them accordingly . in the first way it is here used , and so also by job , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what is man that thou shouldst magnifie him , that thou shouldst set thine heart upon him ? that is , remember him , or be mindful of him ; set thine heart upon him for good. the frame of the heart and mind of god towards the nature of man in the person of jesus christ , in reference unto all the good that he did in it and by it , is intended in this expression . the whole councel and purpose of god , concerning the salvation of mankind , in and by the humiliation , exaltation , and whole mediation of the man christ jesus is couched herein . fourthly , there are in this condescension the effects of this act of gods mind and will in remembring of man ; and they are expressed ( . ) under one general head , and ( . ) in particular instances of them . first , the general effect of gods remembring man , is that he visiteth him . as the same word is used in job , in the place before mentioned . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though variously used , yet it constantly denotes the acting of a sup●riour towards an inferiour . and though it be often otherwise used ; yet commonly it expresseth the acting of god towards his people for good . and in especial is this term of visiting used to express the acting of of god in doing of us good by sending of jesus christ to take our nature on him , luke . . he hath visited and redeemed his people . and to the same purpose , v. . the day spring from on high hath visited us , both relating to the acting of god towards us in the person of his son incarnate . so chap. . . this term therefore of visiting doth not precisely design gods acting in the exaltation of him visited , but such an ordering of things towards him , as is attended with great care , grace and love ; so was the nature of man in the heart of god to do good unto it , in and by the person of jesus christ , and so he acted towards it , or visited it . this is that which was the ground of the psalmists admiration , and which will be so in all believers unto eternity . it was not the outward state and condition of mankind in the world , which since the entrance of sin is sad and deplorable , that excites this admiration in the psalmist : but his mind is intent upon the mysterie of the grace , wisdom and love of god in the person of the messiah . verse vii . secondly , the especial instances wherein this visitation of god expressed it self are contained in ver . . and therein referred unto two heads : ( . ) mans depression and humiliation : ( . ) his exaltation and glory . the first is expressed in these words , thou hast made him lower for a little while than the angels . this was a part of gods visitation ; and though not that which was immediately intended by the apostle ; yet that whereof he intends to make great use in his progress . that these words intend not the exaltation of the nature of meer man , as if they should intimate that such is his dignity , that he is made but a little less than angels , and how destructive that sense is unto the apostles intention and application of the words , we shall afterwards declare . three things are here expressed . ( . ) the act of god , in making of him low , or lessening of him . ( . ) the measure of that depression , than the angels . ( . ) his duration in that state and condition , a little while . first , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word used by the psalmist , is rendered by the apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that properly ; they both signifie a diminution of state and condition ; a depression of any one from what he before enjoyed . and this in the first place belongs unto gods visitation . and the acting of the will of christ in this matter , suitably unto the will of the father , is expressed by words of the same importance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he emptied himself ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he humbled himself , phil. . , . denoting a voluntary depression from the glory of a former state and condition . in this humiliation of christ in our nature , how much of that care , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inspection and visitation of god was contained is known . secondly , the measure of this humiliation and depression is expressed in reference unto angels , with whom he is now compared by the apostle ; he was made less than the angels . this the hebrews had seen and knew ; and might from his humiliation raise an objection against what the apostle asserted about his preference above them . wherefore he acknowledgeth , that he was made less than they , shews that it was foretold that so he should be , and in his following discourse , gives the reasons why it was so to be . and he speaks not of the humiliation of christ absolutely , which was far greater than here it is expressed by him , as he afterwards declares , but only with respect unto angels , with whom he compares him ; and it is therefore sufficient to his purpose at present to shew that he was made lower than they . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hierom renders the word in the psalm , à deo , then god ; and faher stapulensis had a long contest with erasmus to prove that they should be so rendered in this place ; which is plainly to contradict the apostle , and to accuse him of corrupting the word of god. besides the sense contended for by him and others , is absurd and foolish ; namely , that the humane nature of christ was made little l●ss than god , and humbled that it might be so ; when it was infinitely less than the divine nature , as being created . the lxx . and all old greek translations read angels ; that elohim is often used to denote them we have proved before . the targum hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , angels . and the scope of the place necessarily requires that sense of the word . god then in his visitation of the nature of man , in the person of his son , put it , and therein him that was invested in it , into a condition of wants and streights , and humbled him beneath the condition of angels , for the blessed ends afterwards declared . for although from his incarnation and birth , the angels adored his person as their lord ; yet in the outward condition of his humane nature , he was made exceedingly beneath that state of glory and excellency , which the angels are in a constant enjoyment of . thirdly , there is a space of time , a duration intended for this condition . he made him lower , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for a little while , or a short season . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is often used in that sense , and that , that is the proper notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we have shewed before . but that which renders that sense of the words here unquestionable , is the apostles precise restraining them thereunto in v. . as we shall see . it was but for a little while , that the person of christ in the nature of man was brought into a condition more indigent than the state of angels is exposed unto : neither was he for that season made a little , but very much lower than the angels . and had this been the whole of his state it could not have been an effect of that inexpressible love and care which the psalmist so admires . but being it is but for a little continuance , and that for the blessed ends which the apostle declares , nothing can more commend them unto us . secondly , there is another effect of gods visitation of man in his exaltation ; expressed , . in the dignity whereunto he advanced him : and . in the rule and domion that he gave unto him . for the first , he crowned him with glory and honour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; is insigne regium ; the badge and token of supream and kingly power . hence when david complains of the straightning and diminution of his power or rule , he says , his crown was profaned unto the ground , psal. . . that is , made contemptible , and trampled on . to be crowned then , is to be invested with soveraign power , or with right and title thereunto ; as it was with solomon , who was crowned during the life of his father . nor is it an ordinary crown that is intended , but one accompanied with glory and honour . to be crowned with glory and honour , is to have a glorious and honourable crown , or rule and soveraignty . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the first denotes the weight of this crown ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a weight of glory , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be heavy ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a weight of glory , as the apostle speaks in allusion to the primitive signification of this word , cor. . . the other its beauty and glory ; both authority and majesty . how christ was thus crowned , we have at large shewed on the first chapter . secondly , this soveraignty is attended with actual rule ; wherein ( . ) the dominion it self is expressed : and ( . ) the extent of it . first , thou madest him have dominion over the works of thy hands : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , madest him to rule . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , appointedst him in authority over . he had actual rule and dominion given him upon his coronation . and secondly , the extent of this dominion is the works of gods hands . and least any from this indefinite expression should think this rule limited , either to the things mentioned before by the psalmist , v. . called the work of gods fingers , that is , the heavens , the moon and the stars , or in the following distribution of things here below , into sheep , oxen , fowls and fish , v. , . that is , all the creatures here below , he adds an amplification of it in an universal proposition , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he hath put all things without exception in subjection unto him ; and to manifest his absolute and unlimited power , with the unconditional subjection of all things unto him , he adds that they are placed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under his very feet . an expression setting forth a dominion , every way unlimited and absolute . verse viii . the apostle having recited the testimony which he intends to make use of , proceeds in the eighth verse unto some such explications of it , as may make it appear to be proper and suited unto the end for which it is produced by him . and they are two ; the first whereof respects the sense of the words which express the extent of this dominion ; the latter an instance of some person or persons , unto whom this testimony as thus explained , cannot be applied . for the explication of the objective extent of the rule and dominion mentioned , he adds , for in that he hath made all subject unto him , he hath left nothing that is not put under him . for whereas it might be objected , that there is no mention in the psalm of the world to come whereof he treats ; he lets them know , that that cannot be excepted ; seeing the assertion is universal and unlimited , that all things whatsoever are put under him . it is true , our apostle making use of this very testimony in another place , cor. . . adds there , that there is a manifest exception in reference unto him who so put all things under him ; and it is evident that it is so indeed ; for the psalmist treats not of god himself , but of the works of god ; and among them , saith the apostle here ; there lyes no exception ; they are all brought into order under this rule . and so by this testimony , thus explained , as necessity requires it should be , he hath fully confirmed , that the world to come being one of the especial works of god , and not put in subjection unto angels , is made subject unto man ; which was that he undertook to demonstrate . secondly , to direct this testimony unto its proper end , and to make way for its application unto him , who is especially intended therein ; he declares negatively unto whom it is not applicable ; but now we see not yet all things put under him . man it was , concerning whom the words are spoken ; what is man ? this must denote the nature of man ; and that either as it is in all mankind in general and every individual , or in some especial and peculiar instance , in one partaker of that nature . for the first , he denyes that this can belong unto man in general , all , or any of them on that general account of being men ; and in this negation ; there are two circumstances considerable : first , the manner of his asserting it by an appeal to common experience ; we see ; this is a matter whereof every one may judge : we , all of us know by experience , that it is otherwise ; we need neither testimony nor argument to instruct us herein . our own condition , and that which we behold other men in , is sufficient to inform us . and this is a way whereby an appeal is made as it were to common sense and experience , as we do in things that are most plain and unquestionable . secondly , there is a limitation of this experience , in the word yet ; wee see not as yet . and this doth not intimate a contrary state of things for the future , but denyes , as to all the time that is past . a long space of time there hath been since the giving out of this testimony , much longer since the creation of man , and all other things , and yet all this while , we see that all things are far enough from being put under the feet of man ; or if there be in the word a reserve for some season , wherein this word shall in some sense be fulfilled in meer man also , it is for that time wherein they shall be perfectly glorified with him , who is principally intended , and so to be admitted as it were to be sharers with him in his dominion , revel . . . these things make plain what is here denyed , and in what sense . all mankind in conjunction are very remote from being invested with the dominion here described ; from having the whole creation of god cast in subjection under their feet . it is true , there was given unto man at first in his original condition , a rule over those creatures here below , that were made for the use and sustentation of his natural life , and no other . and this also is in some measure continued unto his posterity ; though against the present bent and inclination of the creatures , who groan because of the bondage that they are put unto , in serving of their use and necessity . but all this at first was but an obscure type and shadow of the dominion here intended , which is absolute , universal , and such as the creatures have no reason to complain of , their proper condition being allotted unto them therein . hence we our selves by our own observation , may easily discern that this word respects not principally , either the first man or his posterity ; for we see not as yet after this long space of time since the creation , that all things are put into subjection unto him . having thus unfolded the testimony insisted on before we proceed unto the apostolical application of it unto the person to whom it doth belong , we may stay here a little , and gather something from it for our instruction . and it is in general , that , the consideration of the infinitely glorious excellencies of the nature of god , maninifesting themselves in his works , doth greatly set out his condescension and grace , in his regard and respect unto mankind . this the occasion of the words , and the words themselves do teach us . . this the method of the psalmist , i say , leads us unto . he begins and ends his consideration of the works of god , with an admiration of his glorious excellency by whom they were made , v. . . o lord our lord , how excellent is thy name : how glorious art thou , and thou manifestest thy self so to be ; and from thence doth he proceed to the consideration of his condescension in his regard and love to man , v. . and to direct us in this duty with the psalmist we may observe : first , that the works of god , those especially which were the peculiar subject of his meditation , the heavenly bodies which we behold , are indeed in themselves exceedingly glorious . their frame , greatness , beauty , order , course , usefulness , all speak them admirable and glorious . the naked view of them is enough to fill the mind of man with admiration and astonishment . and the more we contemplate on them , the more skilful are we in the consideration of their nature , order and use , the more excellent do they appear unto us ; and yet it is the least part of their greatness , and beautiful disposition that we can attain a certain knowledge of ; so that still they remain more the objects of our admiration and wonder , than of our science . hence the wisest among the heathen who were destitute of the teachings of the word and spirit of god , did with one consent ascribe of old a deity unto them , and worshipped them as gods ; yea , the very name of god in the greek language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is taken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to run , which they derived from the constant course of the heavenly bodies . they saw with their eyes how glorious they were : they found out by reason their greatness and dreadful motion . experience taught them their use , as the immediate fountains of light , warmth , heat , moysture , and so consequently of life , growth , and all useful things ; it may be they had some tradition of that rule and dominion , which was at first allotted unto the sun and moon over day and night , gen. . . on these and the like accounts , having lost the knowledge of the true and only god , they knew not so well whither to turn themselves for a deity , as to those things which they saw so full of glory , and which they found to be of so universal a communicative goodness and usefulness . and in them did all idolatry in the world begin . and it was betimes in the world ; as we see in job , where it is mentioned and condemned , chap. . , . if i beheld the sun when it shined , or the moon walking in brightness , and my heart hath been secretly enticed , or my mouth hath kissed my hand ; he condemns the idolatry , but yet withall shews , that the lustre , brightness and glory of those heavenly lights had a great influence on the hearts of men , to entice them unto a secret adoration , which would break out into outward worship , whereof salutation by kissing the hand was one part and act . and therefore god cautions his people against this temptation ; deut. . . lest thou lift up thine eyes up unto heaven , and where thou seest the sun and the moon , and the stars , even all the host of heaven shouldst be driven to worship them , which the lord thy god hath divided unto all nations under the whole heaven ; if men forget the true god , and then lift up their eyes unto , or fall into the contemplation of the heavenly bodies , such is their glory , majesty and excellency , that they will be driven and hurried unto the adoration and worship of them . and so universal was this folly of old , that from those latter words , which the lord thy god hath divided unto all nations : the jews affirm , that god hath given the sun , moon and stars , to be the deities of the gentiles , for them to worship . but the distribution there mentioned is , as unto their common use unto all nations , and not as to their veneration ; nor is god the author of idolatry , as they blasphemously imagine . but this their glory and excellency lead them unto . and when any of them ascended higher , to apprehend living intelligent spirits for their deities ; they yet conceived at least that they had their glorious habitation in the heavenly bodies . yea , and some christians have fallen into vain imaginations , from a false translation of the latter end of the fourth verse of psalm . by the lxx . and the vulgar latin ; who read the words , he hath placed his tabernacle in the sun ; instead of , he hath set in them ; that is , in the heavens , a tabernacle for the sun , as the words are plain in the original . what should i mention the madness of the manichees , who affirmed that christ himself was gone into , if not turned into the sun. i name these things only to shew what influence upon the minds of men destitute of the word , the glory and excellency of these heavenly bodies hath had . and what inestimable grace god sheweth unto us in the benefit of his word ; for we are the posterity of them , and by nature not one jot wiser than they , who worshipped these things which are not god. but exceeding glorious works of god they are ; and the more we consider them , the more will their glory and greatness appear unto us . and as the children of israel said of the sons of anah , we were before them in our own sight as grashoppers , and so we were in their sight : may we not much more say concerning our selves , compared with these glorious works of the hands of god , we are all but as grashoppers in comparison of them ; and whence is it , that god should set his heart upon us . secondly , these glorious works of god do indeed shew the infinite glory of him that made them . this is the use that men should have made of their contemplation of them , and not have chosen them for their gods , as they did when their foolish hearts were darkened , and they waxed vain in their imaginations . this use the psalmist here makes of them , and this the scripture every where directs us unto . this david brings them in preaching unto all the world , psal. . , , , , , . they have a voice , they speak aloud unto all the world ; and by their beauty , greatness , order , usefulness , they make known the incomprehensible glory of him that made them . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which may be known of god , is manifest in them , saith paul , rom. . . and what is that ; even his eternal power and godhead , v. . that is , his infinite power , alsufficiency , and self-subsistence . these things are clearly seen in them . being all made and created by him in their season , doth it not manifest , that he was before them from eternity , and that existing without them , in perfect blessedness : and that he hath made them ; so beautiful , so glorious , so excellent , and that out of nothing , doth it not declare his infinite power , wisdom and goodness ? do they not all lead us to the contemplation of his infinite excellencies ? and whence is it , that he who made all these things of nothing , should have such regard to the weak , frail nature of man ? but that this consideration may be the more effectual , let us take a little weak view of some of those excellencies of the nature of god , which his works declare , and which set an especial lustre on his condescention unto us ; as , first , his greatness . his greatness is unsearchable , saith the psalmist , psal. . . that is , it is infinite . the immensity of his nature , is his greatness . the heaven of heavens , saith solomon , cannot contain him , kings . . the infiniteness and ubiquity of his essence , is beyond all that the understanding and imagination of man can reach unto . if men would set themselves to think and imagine a greatness , they can reach no higher than heavens above heavens , and that as far as they can fancy ; but this expresseth not immensity . those heavens of heavens cannot contain him . our thoughts of greatness are apt to consist in adding one thing unto another , until that which we think on , be extended unto the utmost of our imagination . but this hath no relation unto the immensity of god ; which is not his filling of all imaginary place or space , but an infinite existence in an infinite being ; so that as he is present with , indistant from the whole creation , for saith he , do not i fill heaven and earth ? jer. . . so is he no less present , where there is no part of the creation . and if he should produce thousands of worlds , which he can do by ▪ his power , he would be no less present in them all , indistant from every thing in them , than he is in and unto this which he hath already created . and this not by the extending of his essence and greatness , but by the infiniteness of his being . neither are there parts in this immensity ; for that which hath parts cannot be infinite or immense . somewhat of god is not present in heaven , and somewhat in earth ; but god is wholly present in his whole being every where . this leaves no place for the imagination of men , but calls us for pure acts of understanding , and faith to assent unto it . and thus far reason will go ; that it will assent unto the truth of that which it cannot comprehend , because it is convinced that it cannot be otherwise . what remains , it leaves to faith , and reverential adoration . reason having by the help of divine revelation lead the mind and soul thus far ; that god is immense , not only present unto the whole creation , but existing in his infinite being , where no creature is , and that in his whole essence equally , there it gives them up to admiration , reverence , adoration , and the improvement by faith of this excellency of god , where ever they are : so doth the psalmist , psal. . , , , , . thoughts of gods omnipresence are of singular use to the soul in every condition . and who can sufficiently admire this excellency of the nature of god ? how astonishable is this his greatness ? how are all the nations of the world , as the drop of a bucket , as the dust of the ballance , as vanity , as nothing before him ? what is a little dust to an immensity of being ? to that whose greatness we cannot measure , whose nature we cannot comprehend , whose glory we can only stand afar off and adore ? what is a poor worm unto him who is every where , and who is every where filled with his own excellencies and blessedness ? the issue of all our thoughts on this property of gods nature , is admiration and holy astonishment . and whence is it , that he should take thought of us , or set his heart upon us ? and this greatness of god doth he set forth by shewing what a mean thing the whole creation which we behold is unto him . who hath measured the waters in the hollow of his hand , and meted out the heavens with a span , and comprehended the dust of the earth in a measure , and weighed the mountains in scales , and the hills in a ballance : behold , the nations are as a drop of a bucket , and are counted as the small dust of the ballance : behold , he taketh up the isles as a very little thing ; all nations before him are as nothing , and they are counted unto him less than nothing and vanity , isa. . , , . secondly , his infinite self-sufficiency doth manifest it self in his works ; for all these things are the absolute product of his power and wisdom and goodness . from the infinite stores and treasures of them did he bring them all forth . they had no previous matter whereof they were made , no reason , cause , or end was there , why they should be made , but only what was in himself , and from himself , rom. . . rev. . . now this could not have been without an infinite self-sufficiency in himself ; from whence it is , that all things begin and end in him . and had he not been every way self-sufficient , before the existence of all other things out of nothing , nothing could have been produced . and this ariseth from his fulness of being , which he declareth by his names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which denote his self-being , his self-existence , his self-sufficiency . all the propertyes of his nature being infinite , have that which satisfies them and fills them . his vnderstanding is infinite : and as nothing could comprehend the infinite nature of god , but an infinite understanding , god could not know himself , if his understanding were not infinite ; so nothing could satisfie an infinite understanding but an infinite object ; the understanding of god could not be blessed and in rest , if the object of it , the nature of god were not infinite . god by his understanding knows the extent of his infinite power , and so knows not only what he hath wrought by his power , but also , what ever he can so do . and this suitableness of the properties of god one to another , as it makes them because infinite , not really to differ from one another , or from his nature it self ; so it gives them all rest , blessedness , satisfaction and self-sufficiency . as to continue in our former instance ; the blessedness of the vnderstanding of god consists in its comprehension of the whole nature of god ; nor is it capable of more , because it can comprehend no more . hence is god alsufficient , and eternally blessed in the contemplation and enjoyment of his own excellencies . for self-sufficiency is the fountain of blessedness . where any thing is wanting , there is no absolute blessedness . and hence is the blessedness of god absolute , eternal , and essential unto him , because it hath its rise and spring absolutely in himself , his own fulness of being , his own sufficiency unto , and for himself . all the blessedness of the creatures , that we shall or may ever attain unto , is but dependent , derivative , and communicated ; because though nothing shall be wanting unto us , yet the spring of our supplies shall never be in our selves , but in god. his blessedness is absolute , because it is from himself , and in himself ; in his being every way self-sufficient . this it is to be absolutely blessed . hence god made not these things because he had need of them ; for if he had had need of them , he could not have made them : or that they should add any thing unto him ; for that is not infinite unto which any thing can be added : nor that he might settle that rest and satisfaction in them , which he had not in himself before : for that which is infinite must necessarily and unavoidably give eternal satisfaction unto that which is infinite ; but only by a most free act of his will , he chose by the creation of all things , to express somewhat of his power , wisdom and goodness ; in something without himself . absolutely he was self-sufficient from all eternity ; and that both as to rest , satisfaction and blessedness in himself ; as also in respect of any operation , as to outward works which his will and wisdom should encline him unto ; being every way able and powerful in , and from himself , to do what ever he pleaseth . and this infinite satisfaction and complacency of god in himself , arising from that fulness of divine being which is in all the properties of his nature , is another object of our holy admiration and adoration . this god was , this god did , before the world was created . now what is man , that this every way all-sufficient god should mind , regard and visit him ? hath he any need of him , or his services ? doth his goodness extend to him ? can he profit god as a man profiteth his neighbour ? if he sin what doth he against him ? or if his transgressions be multiplied what doth he against him ? that is to his disadvantage : if he be righteous what giveth he unto him , or what receiveth he at his hand ? job . , . nothing but infinite condescension and grace is the fountain of all gods regard unto us . thirdly , his infinite and eternal power is by the same means manifested . this the apostle expresly affirms , rom. . . he that made all these things of nothing , and therefore can also make and create in like manner what ever else besides he pleaseth , must needs be infinite in power ; or as he is called , the lord god omnipotent rev. . . this himself sets forth in general , isa. . . and to convince job hereof , he treats with him in particular instances about some few of his fellow creatures here below ; in the earth and in the waters , chap. . . and if the power of god in making this or that creature which we see and behold , be so admirable , declaring his soveraignty and the infinite distance of man from him in his best condition , how glorious is it in the whole vniverse ; and in the creation of all things visible and invisible , and that by a secret emanation of omnipotency in a word of command ? the art of man will go far in the framing , fashioning and ordering of things ; but there are two things in the least of the creatures of god , that make the creating energie that is seen in them , infinitely to differ from all limited and finite power ; first , that they are brought out of nothing ; now let all creatures combine their strength and wisdom together , unless they have some praeexistent matter to work upon , they can produce nothing , effect nothing . secondly , to many of his creatures , of the least of them , god hath given life and spontaneous motions ; to all of them an especial inclination and operation following inseparably the principles of their nature . but as all created power can give neither life , nor spontaneous motion , nor growth to any thing ; no more can it plant in any thing a new natural principle , that should encline it unto a new kind of operation , which was not originally connatural unto it . there is a peculiar impress of omnipotency upon all the works of god ; as he declares at large in that discourse with job , chap. . . and this power is no less effectual , nor less evident in his sustentation and preservation of all things , than in his creation of them . things do no more subsist by themselves , than they were made by themselves . he sustaineth all things by the word of his power , heb. . . and by him all things consist , col. . . he hath not made the world , and then turned it off his hand , to stand on its own bottom , and shift for it self . but there is continually , every moment , an emanation of power from god , unto every creature , the greatest , the least , the meanest , to preserve them in their being and order ; which if it were suspended but for one moment , they would all lose their station and being , and by confusion be reduced into nothing . in him we live , and move , and have our being , acts . . and , he giveth unto all life and breath and all things , verse . god needs not put forth any act of his power to destroy the creation ; the very suspension of that constant emanation of omnipotency which is necessary unto its subsistence , would be sufficient for that end and purpose . and who can admire as he ought this power of god , which is greater in every particular grass of the field than we are able to search into , or comprehend . and what is man that he should be mindful of him . fourthly , his wisdom also shines forth in these works of his hands . in wisdom hath he made them all , psal. . . so also , . . his power was that which gave all things their being , but his wisdom gave them their order beauty and use . how admirable this is , how incomprehensible it is unto us , zophar declares in job , chap. . verse , , , , . the secrets of this wisdom are double unto what may be known of it , infinitely more than we can attain to the knowledge of . searching will not do it , it is absolutely incomprehensible . he that can take but a little weak faint consideration of the glorious disposition of the heavenly bodies , their order , course , respect to each other , their usefulness and influences , their disposition and connexion of causes and effects here below , the orderly concurrence and subserviency of every thing in its place and operation , to the consistency use and beauty of the vniverse , will be forced to cry out with the psalmist , o lord , how manifold are thy works , in wisdom hast thou made them all , the earth is full of thy riches . but alas , what can the best and wisest of men attain unto in the investigation of the wisdom of god ? there is not the least creature , but considered apart by it self , hath somewhat belonging unto it , that will bring them unto wonder and astonishment . and what shall we say concerning the most glorious , concerning the order of them all unto one another , and the whole ? there must all mens considerations end , and among them this of ours . fifthly , his goodness is in like manner manifest in these things . there is in the whole and every part of god's creation a four-fold goodness . . a goodness of being and subsistence . that which is , so far forth as it is , is good . so god saw all things , as he made them , that they were good . the very being of every thing is its first goodness , on which all other concernments of it do depend . and this ariseth from hence , because thereby and therein it participates of the first absolute goodness , which is being ; whereunto a nothingness , if i may so speak , is negatively opposed ad infinitum . . a goodness of order . this gives them their beauty , which is the first principle properly of goodness , and convertible with it . every thing that is good is beautiful , and every thing that is beautiful is good . now the pulchritude or beauty of the whole creation , and of every part of it , consists in the order that is given unto it by the wisdom of god , whereof we spake before . this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all things , which of old by the light of nature was so much admired . beautiful goodness , or goodly beauty , whereby every thing becomes comely and desirable , both in it self and its own parts , and in that respect which it hath unto all other things . . a goodness of usefulness , nothing is made in vain . every thing hath its work service and operation allotted unto it . if the whole creation had been uniform , if it had been only one thing , it would have wanted this goodness , and been but a dead lump , or mass of being . but in this great variety and diversity of things which we behold , every one hath its proper place and service , and nothing is useless . as the apostle says , that it is in the several parts and members of the lesser world , man , that though some of them seem more worthy and comely than other , yet all have their proper use , so that they cannot say unto one another , i have no need of thee : so is it in the vniverse , though some parts of it seem to be very glorious , and others mean and to be trampled on , yet they cannot say one to another , i have no need of thee , each having its proper use . the eye is a most noble part of the body , but , saith the apostle , if the whole body were an eye , the beauty of the whole were lost , and the very use of the eye . how glorious is the sun in the firmament in comparison of a poor worm in the earth ? yet if the whole creation were one sun , it would have neither beauty nor use , nor indeed be a sun , as having nothing to communicate light or heat unto . but god hath brought forth his works in unspeakable variety , that they might all have this goodness of usefulness accompanying of them . . a goodness of an orderly tendency unto the utmost and last end ; which is the glory of him by whom they were made . this also is implanted upon the whole creation of god ; and hence the psalmist calls upon all the inanimate creatures to give praise and glory unto god ; that is , he calls upon himself and others to consider how they do so . this is the point , the centre where all these lines do meet , without which there could be neither beauty nor order nor use in them : for that which errs from its end , is crooked , perverse , and not good . on all these considerations it is said , that god saw every thing that he had made , and behold it was very good , gen. . . now what an infinite eternal ocean of goodness must that be , which by the word of his mouth communicated all this goodness at once unto the whole creation ? how deep , how unfathomable is this fountain ? how unsearchable are these springs ? this the holy men in the scripture often express by way of admiration , how great is his goodness ! how great is his beauty ! the first goodness , the fountain of all goodness must needs be absolutely and infinitely so ; in which sense there is none good but one , that is god. in these things consist somewhat of the glory excellency and honour of god , which the psalmist falls into an admiration of upon the contemplation of the works of his hands , and which made him so astonished at his condescention in the regard that he is pleased to bear unto the nature of man. but besides this consideration , he addes also an intimation , as we have shewed , of the mean condition of man unto whom this respect is shewed , and that both in the manner of his expression , what is man ; and in the words or names whereby he expresseth him , enosh and adam ; which we shall also briefly adde unto our former considerations of the glory of god. first , what is man as to his extract ? a little dust , made of the dust of the ground : one that may say to corruption , thou art my father , and to the worm , thou art my mother and my sister , job . . his fabrick was not one jot of any better materials than theirs . that god put this honour upon him to breath into the dust whereof he was made , that he should become a living soul , is part of that goodness wherein he is to be admired . otherwise we are what god said to adam , dust thou art ; poor creature that wouldest be like unto god , thou art dust and no more . and in the sense of this extraction did holy men of old abase themselves in the presence of god , as abraham , gen. . . how shall i speak unto the lord that am but dust and ashes . poor proud man , which scornest to touch that which thou art made of , and thinkest thy self i know not what , whilst the remainder of thee , that which was left in the making of thee , lies under the feet of all the creatures which thou despisest : what is this handful of dust that god should regard it ? but yet , secondly , this fabrick being erected , perhaps is durable strong and abiding , and so may be considerable on that account . but alas , his frailty is inexpressible . it is true , that before the floud the life of man was prolonged unto a great continuance ; but as that was not in the least any advantage unto the most of them , giving them only an opportunity to increase their sin and misery ; nor to the whole society of mankind , seeing by that means the earth was filled with violence , and became a woful habitation of distress , so they also came to their end , and nothing long since remaineth of their memory but that they lived so many years and then they died , which is the common end of man. but since that , in which our concernment lies , how do the holy men of god set forth , and as it were complain of the woful frailty of our condition ! so doth moses , psal. . , . thou carriest them away with a floud ; which he spake in contemplation of those thousands which he saw die before his eyes in the wilderness : in the morning they are like grass which groweth up , in the morning it flourisheth and groweth up , in the evening it is cut down and withereth . the like also pleadeth job , chap. . , . and then turning unto god he saith , and dost thou open thine eyes upon such an one , regard such a poor frail perishing creature ? and david doth the like , psal. . . and indeed no tongue can express the miserable frail condition of this poor creature ; from within , from without , from himself , from all other creatures , and principally from the rage and cruelty of those of the same nature with himself , his misery is great , and his life of short continuance . and god abundantly shews that little weight also is to be laid on that duration which he hath here in this world , in that he takes many from the very womb , who scarce ever beheld the light , into the participation of his own eternal glory . thirdly , this earthly frail man hath made himself yet more unspeakably vile by sin ; this sets him at the utmost distance from the glory of god , and utterly foils every thing that is in him , which of it self is worthy of consideration . all these things being put together , they make the condescension of god in remembring man , and setting his heart upon him , exceedingly to be admired and adored . and this also will farther appear , if we might consider what are the blessed effects of this mindfulness of him ; but these the apostle insists upon in the next verses , whether we may refer our meditations on them . only the duty it self arising from hence may be here pressed upon us . and this is , that upon the accounts mentioned we would live constantly in an holy adoration of this infinite condescension and grace of god. to this end , first , let us exercise our selves unto holy thoughts of gods infinite excellencies . meditation accompanied with holy adoration is the fountain of this duty . some men have over-busily and curiously enquired into the nature and properties of god , and have foolishly endeavoured to measure infinite things by the miserable short line of their own reason , and to suit the deep things of god unto their own narrow apprehensions . such are many of the disputations of the school-men on this subject , wherein though they have seemed wise to themselves and others , yet indeed for the most part they have waxed vain in their imaginations . our duty lies in studying what god hath revealed of himself in his word , and what is evidently suitable thereunto ; and that not with curious searchings and speculations , but with holy admiration reverence and fear . this the apostle adviseth us unto , heb. . , . in this way serious thoughts of god's excellencies and properties , his greatness , immensity , self-sufficiency , power and wisdom are exceeding useful unto our souls . when these have filled us with wonder , when they have prostrated our spirits before him , and laid our mouthes in the dust , and our persons on the ground , when the glory of them shines round about us , and our whole souls are filled with an holy astonishment ; then , secondly , let us take a view of our selves , our extract , our frailty , our vileness on every account . how poor , how undeservable are we ? what is a little sinful dust and ashes , before or in the sight of this god of glory ? what is there in us , what is there belonging unto us , that is not suited to abase us ? alive one day , dead another ; quiet one moment , troubled another ; fearing , caring , rejoycing causelesly , sinning always : in our best condition altogether vanity . though much may be said unto this purpose , yet it must be said after all , that in our selves we are inexpressibly miserable , and as the prophet speaks , less than vanity and nothing . would we be wise , we are like the wild asses colt ; would we be honourable , we have no understanding , but are like the beasts that perish ; would we be strong , we are as a reed shaken with the wind . and , thirdly , let the result of these thoughts be , an holy admiration of gods infinite love , care , grace , and condescension , in having any regard unto us . so doth the psalmist teach us to do ; hence will praise , hence will thankfulness , hence will self-abasement ensue . and this will be a good foundation , as of obedience , so of comfort and supportment in every condition . verse ix . these things being spoken indefinitely of man by the psalmist , the apostle in the application of them unto his present purpose , proceeds to shew who it is that was especially intended , and in whom the words had their full accomplishment . but , saith he , we see jesus , &c. many difficulties the words of this verse are attended withall , all which we shall endeavour to clear : first , by shewing in general how in them the apostle applies the testimony produced by him unto jesus . secondly , by freeing them from the obscurity that ariseth from a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or transposition of expression in them . thirdly , by opening the several things taught and asserted in them . and fourthly , by a vindication of the whole interpretation from exceptions and objections . first , the apostle positively applies this testimony unto jesus , as he who was principally intended therein , or as he in whom the things that god did when he minded man , were accomplished . and this the syriack translation directly expresseth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but him whom he made lower a little while than the angels , we see that it is jesus . that is , it is jesus concerning whom the psalmist spake , and in whom alone this testimony is verified . two things are expressed concerning man in the words : . that he was made lower than the angels . . that he had all things put in subjection unto him . both these , saith the apostle , we see accomplished in jesus ; for that is the meaning of that expression , we see jesus , that is , these things fulfilled in him . and as he had before appealed unto their faith and experience in his negative , that all things are not made subject to man in general ; so doth he here in his affirmative , we see jesus . now they saw it , partly by what he had before proved concerning him , partly by the signs and wonders he had newly spoken of , whereby his doctrine was confirmed , and his power over all things manifested ; partly by his calling and gathering of his church , giving laws rules and worship unto it , by vertue of his authority in and over this new world . and as unto the former part of the testimony , by what they had seen with their eyes , or had been otherwise taught concerning his low estate and humiliation ; these things , saith he , we see , they are evident unto us , nor can be denied whilst the gospel is acknowledged . now this confession on the evidences mentioned he applies to both parts of the testimony . first , saith he , we see that for a little while he was made lower than the angels , or brought into a state and condition of more exigency and want than they are , or can be exposed unto . and hereby he evidently declares , that those words in the psalm do not belong unto the dignity of man spoken of , as if he had said , he is so excellent , that he is but little beneath angels ; for as he ascribes unto him a dignity far above all angels , in as much as all things without exception are put under his feet ; so he plainly declares that these words belong to the depression and minoration of jesus , in that he was so humbled that he might die . and therefore he proceeds to shew , how that part of the testimony concerned his present purpose , not as directly proving what he had proposed to confirmation concerning his dignity , but as evidently designing the person that the whole belonged unto . as also he takes occasion from hence to enter upon the exposition of another part of christs mediation , as prophesied of in this place . for though he was so lessened , yet it was not on his own account , but that by the grace of god he might taste death for every man. secondly , for the other part of the testimony , we see , saith he upon the evidences mentioned , that he is crowned with glory and honour , and consequently that all things are put under his feet . so that the whole testimony , in both parts of it , is verified in him , and in him alone . and hereby he fully evinceth what he had before proposed unto confirmation , namely the preheminence of jesus the messiah above the angels , or principal administrators of the law , in this especial instance , that the world to come was put into subjection unto him , and not unto them ; and therefore in the state of the church intended in that expression are his teachings , his doctrine , his worship diligently to be attended unto , by all those who desire to be partakers of the promises and good things thereof . secondly , there seems to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words , by a transposition of some expressions from their proper place and coherence , which must be removed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . some would have those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to belong to the subject of the proposition , whose praedicate alone is , crowned with glory and honour , whereof the suffering of death is inserted as the meritorious cause . so reading the words to this purpose , we see that jesus who was for a little while made lower than the angels for his suffering of death , is crowned with glory and honour . others would have jesus alone to be the subject of the proposition ; of whose praedicate there are two parts , or two things are affirmed concerning him . first , that he was made lower than the angels , the reason whereof is added , namely that he might suffer death ; which is farther explained in the close of the verse , by the addition of the cause and end of that his suffering , that by the grace of god he might taste of death for every man ; so reading the words to this purpose , we see jesus made lower than the angels for the suffering of death , crowned ( or , and crowned ) with glory and honour . the difficulty principally consists in this only , namely whether the apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the suffering of death , intend the final cause of the humiliation of christ ; he was made low that he might suffer death ; or the meritorious cause of his exaltation ; for , or because he suffered death , he was crowned with glory and honour . and the former seems evidently the intention of the words , according to the latter resolution of them , and our application of the testimony fore-going . for , . if the cause and means of the exaltation of christ had been intended , it would have been expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requiring a genitive case , where the cause or means of any thing is intended ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth the end of what was before affirmed . . these words , for the suffering of death , must express either the minoration and humiliation of christ , or the end of it ; if they express the end of it , then we obtain that which is pleaded for , he was made less that he might suffer . if they express his minoration it self , then the end of it is contained only in the close of the verse , that he might taste of death for every man. in which exposition of the words , the sense would be , that he suffered death , that by the grace of god he might taste death , which is no sense at all . . if those words denote only the means or meritorious cause of the exaltation of christ , i enquire what is the medium intended of that end in the close , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he by the grace of god he might taste death . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that so , plainly refers unto some preparatory means preceding , which in this way can be nothing , but the crowning him with glory and honour , which we know was not the means , but the effect of it . he was humbled , not exalted , that he might taste of death . . the apostle doth not meerly take it for granted , that jesus was for a little while made lesser than the angels , but asserts it as proved in the testimony insisted on ; whereunto he subjoyns the end of that his comparative minoration , because he intended it as the especial subject of his ensuing discourse . this therefore is the importance and natural order of the words , but we see jesus crowned with glory and honour , who was for a little while made lower than the angels for the suffering of death , that he by the grace of god might taste death for every man. and the only reason of the transposition of the words consisteth in the apostles following the order of the things testified unto by the psalmist ; first his humiliation , then his exaltation ; and yet connecting that which he would next treat of unto that which was first laid down , passing by the other as now sufficiently confirmed . thirdly , the general design of the words , and their order being cleared , we shall open them in particular , seeing that besides the application of the testimony of the psalmist unto the lord jesus now vindicated , there is an assertion in them , containing that which of all other things was of most difficult acceptation with the jews ; upon the account whereof the apostle confirms it with many reasons in the verses following , to the end of this chapter . and indeed we have here the sum of the gospel , and the doctrine of it , concerning the person and office of the messiah , asserted and vindicated from the prejudicate opinions of many of the jews , under these two heads . . that the salvation and deliverance that god had promised and intended to accomplish by the messiah , was spiritual and eternal , from death , sin , sathan , and hell , ending in everlasting glory ; not temporal and carnal with respect unto the world , and the concomitants of it in this life , as they vainly imagined . . that this salvation could be no otherwise wrought nor brought about , but by the incarnation suffering and death of the messiah , not in especial ; by arms , war , and mighty power , as the people was of old led into canaan under the conduct of joshua the captain of that salvation , and as some of them expected yet to be saved and delivered by the messiah . now the apostle strengthning his discourse by multiplicity of reasons and arguments , he doth not only in these words apply his testimony to what he had before proposed , unto confirmation , namely the subjection of the world to come unto christ , but also lays in it the springs of those two other principles which we have mentioned , and whose proof and confirmation in the next verses he pursues . sundry things , as we have partly seen , are contained in the words ; as first , the exinanition and humiliation of christ ; we see jesus for a little while made lower , and brought into a more indigent condition than the angels are , or ever were obnoxious unto . . the general end of that exinanition and depression of jesus , it was that he might suffer death . . his exaltation unto power and authority over all things , in particular the world to come ; crowned with glory and honour . . a numerous amplification subjoyned , of the end of his depression , and the death that it tended unto . . from the cause of it , the grace of god. . the nature of it , he was to taste of death . . the end of it , it was for others . and , . its extent , for all . that he by the grace of god might taste death for all . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an adversative , intimating the introduction of one singular person in opposition to him or them spoken of in the end of the fore-going verse , we see not all things put under his feet , ( which some against the whole context apply unto christ ) but we see jesus . had the same person been spoken of in both verses , the expression would have been , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but we see him ; but a new antecedent being here introduced , but we see jesus , another person is substituted as the subject spoken of ; as the syriack version declares , we see him , that it is jesus . how and in what sense he was made lower than the angels hath been declared in opening the words , as they lie in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comprized in that testimony of the psalmist . only it may be enquired whether this exinanition of christ , or minoration in respect of angels , did consist meerly in his incarnation and participation of humane nature , which in general is esteemed beneath angelical ; or in the misery and anxiety which in that nature he conflicted withall . and the apostle seems not absolutely to intend the former : . because he speaks of jesus as the subject of this minoration ; now that name denotes the son of god as incarnate , who is supposed so to be , when he is said to be made less than the angels . . because the humane nature in the very instant of its union unto the person of that son of god , was absolutely advanced above the angelical , and might have immediately been possessed of glory , if other works in it had not been to be performed . and yet neither doth it intend the low condition wherein he was placed exclusively to his incarnation , though that be afterwards ( verse . ) particularly spoken unto , but his being incarnate and brought forth , and in that condition wherein he was exposed to suffering , and so consequently to death it self . and thus was he made less than angels in part , in that nature which he assumed , he was obnoxious unto all the infirmities which attend it , as hunger , thirst , weariness , pain , sorrow , grief ; and exposed unto all the miseries from without , that any person partaker of that nature , is obnoxious unto ; and in summe , death it self , from all which miseries angels are exempted . this we see , know , and grant to have been the state and condition of jesus . but , saith he , this was but for a little while , during his conversation with us on the earth , ending at his death . the apostle knew , that he had now fixed upon that which of all things the jews most stumbled at ; the low and mean despised condition of jesus , they having inveterate prejudicate opinions of another manner of state and condition for the messiah ; wherefore he immediately subjoyns the end why he was humbled into this condition , which he first explains , and then vindicates the necessity of it . the end then is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the suffering of death ; he was so humbled that he might suffer death : this yet more displeased the jews , the necessity whereof he therefore immediately proves . adding by the way , . to complete the application of the testimony produced , his exaltation upon his suffering , he was crowned with glory and honour , referring us to the testimony it self , to declare what was contained in that exaltation , namely an absolute dominion over all things , god only excepted , and so consequently over the world to come , that was not put in subjection to angels . and in these words the apostle closeth his argument for the excellency of christ above the angels , from the subjection of all things unto him ; and proceeds to the amplification of that kind of the humiliation of christ which he had before intimated ; and that in four things . . in the impulsive and efficient cause , which in the acts of god's will are coincident ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denoting the final cause of what was before asserted , relating to the whole clause following . that which is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the grace of god , is else-where explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tit. . . the saving grace of god. and sometimes it is termed his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . his goodness , kindness , benignity , and love of mankind ; absolutely his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , joh. . . rom. . . joh. . , . love , intense love ; also his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ephes. . . his good-pleasure , from the riches of his grace , verse . and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verse . rom. . . or purpose of his will , being the same with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . , . his prae-designation and predestination of men unto grace and glory . from all which it appears what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or grace of god is , that was the moving and impulsive cause of the death of christ ; even the gracious free sovereign purpose of the will of god , suited unto and arising from his natural grace , love , goodness , and benignity , pity , mercy , compassion exerting themselves therein . it was not out of any anger or displeasure of god against jesus , in whom his soul was always well pleased ; not out of any disregard unto him , whom he designed hereby to be crowned with glory and honour ; but out of his love , kindness , and goodness towards others , who could no otherwise be brought unto glory ; as in the next verses the apostle declares , that he thus appointed him to die . in the manner of his death ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he should taste of death : so die as to experience the sorrows , bitterness , and penalties of death . to taste of death is , first , really to die ; not in appearance or pretence , in opinion or shew , as some foolishly of old blasphemed about the death of christ , which could have had no other fruit but a shadow of redemption , a deliverance in opinion . see the phrases used , mark . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; shall not taste of death , that is , not die . and that which is called , to see death , joh. . . is called to taste of death , v. . where the phrase is applied to the second death , or death eternal . and it being death which was threatned unto those for whom he dyed , and which they should have undergone ; he really tasted of that death also . so secondly , it is intimated , that there was bitterness in the death he underwent ; himself compares it unto a cup , whose bitterness he declares by his aversation from it , considered absolutely and without reference unto that hand of the will of god wherein it was held out unto him , matth. . . which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cup , was his lot or portion , psal. . . that which was prepared for him by his father . and by the same metaphor , he calls the will of god his meat , which he tasted of in the doing and suffering of it . to taste of death , as is known , is an hebraism . so the rabbins speak berish. rab. sect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first adam was worthy that he should not taste of death , or dye . and it compriseth somewhat more than meerly to dye ; it expresseth also to find out and experience , what is in death . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is sometimes rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to know , sam . . and sometimes the substantiv : by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vnderstanding , job . . so that christ by tasting of death , had experience , knew what was in death , as threatned unto sinners . he found out and understood what bitterness was in that cup wherein it was given him . to which purpose the rabbins have a proverb in jalkut . fol. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that eateth of the pot knoweth the taste of the meat that is in it . thus when agag thought he he should escape a violent death by the sword , he expresseth his joy by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sam. . . the bitterness of death is removed or taken away ; though dye he must , yet he thought he should not taste the bitterness of death , or dye b● the sword . thirdly , his conquest over death may be also intimated in this expression ; for though the phrase , to taste of death be used concerning other persons also , yet as applyed unto christ , the event sheweth , that it was only a through taste of it that he had , he neither was , nor could be detained under the power of it , acts . . and so is the word to taste used , chap. . . of this epistle . and thus by the grace of god , did he taste of death . the end of this his tasting of death , it was , for others ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; of the extent of this end of his death , expressed in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we shall speak afterwards ; for the present we consider how he dyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for them , for whom he dyed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is either pro , or super , or supra , for , or above , or over ; the latter signification belongs not unto this place : as it signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , it is used sometimes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , propter ; and with respect unto persons , is as much as alicujus causa , for his sake ; or in alicujus gratiam , or bonum ; for his good and advantage ; sometimes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in the stead of another ; and this is the constant and inviolable sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek , pro in latin , where the suffering of one for another is expressed by it . and that also is the constant sense of the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when used in that case . some instances on each word will illustrate our intention . thus david expresseth his desire to have dyed in the stead of absolom , that he might have been preserved alive , sam. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who will grant me to dye ; i for thee my son absolom ; that is , in thy stead , or so that thou mightest be alive . so isa. . . and by that word is still expressed the succeeding of one to another in government , or reigning in the stead of him that deceased , kings . . chap. . . sam. . . and in general , children succeeding in the place and room of their fathers , numb . . . so that to dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for another , is to dye in his stead , the death he should have dyed , that he might live ; or in general to be substituted in the room and place of another . so when jehu commanded his officers to slay the priests and worshippers of baal , he tells them , that if any one should let any one of them escape , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his life should go for his life , or he should dye in his stead , kings . . so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used , rom. . . expressing the act of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that layes down his life instead of anothers : as damon for pithyas , and nisus for eurialus , me me adsum qui feci . see pet. . . and it is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perpetually denoting a substitution ; where opposition can have no place . see matth. . . mark . . tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pro , also , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this case is to be rendered , hath no other signification . so often in the poet : aenead . . hanc tibi eryx meliorem animam pro morte daretis persolvo — he slew and ox and sacrificed it to eryx instead of d●res , who was taken from him . and mezentius upon the death of lausus his son , who undertook the fight with aeneas , upon the wounding of his father , being slain himself , tantane me tenuit vivendi nate voluptas , vt pro me hostili paterer succedere dextrae , quem genui ? tuane haec genitor per vulnera servor , morte tuâ vivam . pro me , in my stead . and of palinurus by whose death the rest of his companions escaped , vnum pro multis dabitur caput . so the comoedian ; verberibus caesum te dave in pristinum dedam usque ad necem ; ea lege atque omine , ut , si inde te exemerim ; ego pro te molam ; grind in thy stead . and juvenal to the same purpose of the decii , plebeiae deciorum animae , plebeia fuerunt nomina ; pro totis legionibus hi tamen & pro omnibus auxiliis atque omni plebe latina , sufficiunt diis insernis . they were accepted in sacrifice for , or instead of all the rest . so did they express their doing or suffering , who cast themselves into danger in the stead of others , that they might go free ; as those who sacrificed themselves like maeneceus for the safety of their countrey ; as papinius expresses his design ; armorum superi , tuque ô qui funere tanto indulges mihi phaebe mori , date gaudia thebis quae pepigi , & toto quae sanguine prodigus emi : of which afterwards . in the common constant vse of these words then , to dye for another , signifies to dye in his room and stead ; and this the jews understood in the use of their sacrificees ; where the life of the beast was accepted in the stead of the life of the sinner . thus christ tasted of death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he was by the grace and wisdom of god substituted as a mediator , surety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in their stead , to undergo the death which they should have undergone , that they might go free , as we shall see in the following verses . . this dying of christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the word is either of the masculine or neuter gender : and in the latter it seems to have been taken by them , who for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as some syriack copies do still , and ambrose ad gradianum , with some other of the antients , intimating that christ dyed for every thing , god only excepted ; alluding it may be unto ephes. . . of which place we have spoken before . for we may not suppose it a corruption of the nestorians , when some read so before their dayes ; nor will the words so read , give any countenance to their error , none affirming that christ dyed any otherwise than in his humane nature , though he who is god , dyed therein . but this conjecture is groundless and inconsistent with the signification of the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , insisted on ; which will not allow that he be said to dye for any , but those in whose stead he dyed , and which therefore in themselves were obnoxious to death , as he declares , v. , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by an enallage of number ; the singular for the plural , for all men ; that is , all those many sons , which god by his death intended to bring unto glory , v. . those sanctified by him , whom he calls his brethren , v. , . and children given him by god , v. . whom by death he delivers from the fear of death , v. . even all the seed of abraham , v. . and thus we hope our whole interpretation of these verses receives light from , as well as brings some light unto the text ; and that we need no argument to confirm it , but it s own suitableness throughout to the context and design of the apostle . that wherein divers worthy expositors are otherwise minded and differ from us ; is the application of the words of the psalm immediately unto the person of christ ; they say are referred unto him only by way of allusion . now though our exposition sufficiently confirm and strengthen it self by its own evidence ; yet because diverse learned men whose judgement is much to be regarded , have given another sense of the words than that embraced by us , i shall by some further considerations confirm that part of our exposition which is by them called into question ; premising unto them , for the further clearing of the place what we grant in reference unto the sense by them contended for . . i grant that the psalmists design in general is to set forth , the goodness , kindness , love and care of god unto mankind ; so that in those words , what is man , and the son of man , though he principally respect the instance of the person of the messiah , yet he doth it not exclusively to the nature of man in others ; but hath a special regard unto mankind in general in contradistinction unto other outwardly more glorious works of the hands of god. but it is the especial instance of the person of the messiah , wherein alone he undertakes to make good , his assertion of mankinds preheminence . . i also grant that he hath respect unto the dignity and honor collated on the first man at his creation ; not directly and intentionally as his chiefest scope , but by way of allusion , as it did prefigure and obscurely represent that great glory and honour , which mankind was to be advanced unto in the person of the messiah . that primarily and directly he , and he alone according to our exposition , is intended in the psalm . for , . that the whole psalm is prophetical of the messiah , the passages out of it reported in the new testament and applyed unto him , do make evident and unquestionable ; see matth. . . cor. . . with this place ; so that he must needs be the man , and son of man therein treated of ; and who alone did make to cease the enemy and self-avenger , v. . as the apostle declares , v. , . of this chapter . . the general scope of the psalm will admit of no other interpretation ; the psalmist on his contemplation of the great glory of god in framing the heavens and all the host of them , especially those which then appeared unto him , falls into an admiration of his wisdom , goodness and love in that which was far greater and more excellent , as that wherein his glory was more exalted , which he rejoyceth and triumpheth in , as that wherein his own , and the interest of all others did lye . now this could not be either the state of man , as fallen by sin , which is far enough from a matter of exultation and joy ; nor yet the state of adam in innocency , in no priviledge whereof without a restitution by christ , have we share or interest . . there are not any words in the testimony that can properly be applyed unto any other man , or be verified in him ; not in adam at his first creation , not in mankind in general , but only in the instance of the person of christ. for how was adam diminished and made less than angels , and therein depressed from another state and condition than that he had , or was due to him ; or how can this be said of mankind in general , or of believers in a special sense ; and how could this be spoken of them for a little while , seeing the nature of man in it self considered , is for ever beneath the angelical . again , if the apostles interpretation be allowed , that expression , he hath put all things under his feet , is universal , and extends unto all the works of gods hands , and among them the world to come ; and these were never put in subjection to adam , nor any other man , the man christ jesus excepted . and this also the apostle plainly avers , v. . so that the scope of the place , context of the words , and importance of the expression do all direct us unto the messiah , and to him alone . . the vncertainty and mutual contradictions , yea , self-contradictions of the most who apply the words of the psalmist directly unto any other but christ , may serve further to fix us unto this interpretation liable to none of those inconveniences which they cast themselves upon . some would have a double literal sense in the words ; the one principal , relating unto adam or man in general ; the other less principal or subordinate , respecting christ ; which is upon the matter to affirm that the words have no sense at all : for those words which have not one certain determinate sense , as those have not , which have two , have indeed no true proper sense at all ; for their sense is their determinate signification of any thing . some would have the literal sense to respect mankind in general , and what is affirmed in them to be mystically applyed unto christ. how far this is from truth we have already declared , by shewing that the words cannot so in any measure be verified or made good . by man , some understand adam in his integrity , who how he can be called the son of man , i know not ; besides how was his honour , not to be thought of or mentioned without the remembrance of his sin and shameful fall , such a cause of rejoycing and exaltation unto the psalmist ? some , man in his corrupted condition ; which how far he is from the things here mentioned need not be declared . can we suppose the apostle would prove the subjection of the world to come unto christ , by a testimony principally respecting them who have no interest in it ; some , believers as restored in christ , which is true consequentially , and in respect of participation , rev. . , . but not antecedently unto the investiture of the honour that they are made partakers of in the person of christ. besides which is the great absurdity of this interpretation , they all affirm , that the same words are used to express and confirm things directly contrary and adverse unto one another . for those words in the psalmist , thou hast made him little less than the angels , they would have to signifie the exaltation of man in his creation , being made nigh unto , and little less than angels , and in the application of them by the apostle unto christ , they acknowledge , that they denote depression , minoration , humiliation , or exinanition . how the same words in the same place can express contrary things , prove the exaltation of one , and the depression of another , is very hard , if not impossible to be understood . besides , they are compelled to interpret the same phrase in divers senses , as well as the same sentence in contrary ; for those words in the psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as applyed unto man , they make to denote quantity or quality , as unto christ , time or duration ; which that in the same place , they cannot do both , is needless to prove . but as we said , our exposition is wholly free from these entanglements , answering the words of the psalmist , & suited to the words and context of the apostle throughout . schliclingius or crellius in his comment on these words , would faign lay hold of an objection against the deity of christ ; p. . hinc videmus , saith he , cum d. author adeò sollicitè laboret ; & scripturae dictis pugnet eum qui angelis suerit ratione naturae minor , nempe christum ; debuisse suprema gloria & b●nore coronari , angelosque dignitate longè superare ; nec ipsi authori nec cuipiam christianorum ad quos scribit ; divinae praeter humanam in christo naturae in mentem venisse , nam si hanc in christo agnovissent , nullo negotio etiam christum angelis longé praestare , naturamque humanam ei minime obstare vidissent : quid quaeso tanto molimine ; tantoque argumentorum apparatu ad rem omnibus apertissimam persuadendam opus fuisset ? quid argumentis aliunde conquisi●s laborat author , cum uno ictu , unica naturae istius divinae mentione rem totam conficere potuisset ? the whole ground of this fallacy lyes in a supposition that the apostle treateth of the person of christ absolutely and in himself considered ; which is evidently false : he speaks of him in respect of the office he underwent as the mediator of the new covenant ; in which respect he was both made less than the angels , not only on the account of his nature , but of the condition wherein he discharged his duty ▪ and also made , or exalted above them , by grant from his father ; whereas in his divine nature he was absolutely and infinitely so , from the instant of the creation . and whereas those to whom he wrote , did hear that he was in the discharge of his office , for a little while made much lower than the angels , it was not in vain for him to prove by arguments and testimonies , that in the execution of the same office , he was also exalted above them , that part of his work being finished for which he was made lower than they for a season . and most needful it was for him so to do in respect of the hebrews , who boasting in the ministry of angels in the giving of the law , were to be convinced of the excellency of the author of the gospel , as such , in the discharge of his work , above them . and the express mention of his divine nature was in this place altogether needless and improper ; nor would it have proved the thing that he intended ; for how easie had it been for the jews to have replyed ; that notwithstanding that , they saw in how low an outward condition he ministred upon the earth , and therefore that would not prove his exaltation above angels in the discharge of his office ; seeing notwithstanding that he was evidently made lower than they in that office. it would also have been improper for him in this place to have made any mention thereof ; seeing the proof of the excellency of his person absolutely considered , was nothing unto the business he had now in hand . and it was likewise every way needless , he having so abundantly proved and vindicated his divine nature in the chapter foregoing . now to take an argument against a thing from the apostles silence of it in one place , where the mention of it was improper , useless and needless , he having fully expressed the same matter elsewhere , yea , but newly before , is an evidence of a bad , or barren cause . of the like importance is that which he afterwards adds ; p. . quemadmodum autem jesus homo verus , & naturali conditione caeteris hominibus fimilis esse debuit ; neque enim eorum servator est , qui natura & dii sunt & homines , sed hominum tantum . for we shall demonstrate , that it was needful he should have a divine nature , who was to suffer and to save them , who had only an humane . and if this man had acknowledged that end and effect of his suffering , without which we know it would have been of no advantage unto them for whom he suffered , he also would believe the same . we say not any thing of the sense of the jews on this place of the psalmist . they seem wholly to have lost the design of the holy ghost in it , and therefore in their accustomed manner , to embrace fables and trifles . the talmudists ascribe those words , what is man , unto some of the angels , expressing their envy and indignation at his honour upon his first creation . the latter doctors , as kimchi and aben ezra , make application of it unto man in general , wherein they are followed by too many christians , unto whom the apostle had been a better guide . but we may here also see what is farther tendered unto us for our instruction : as , i. the respect , care , love and grace of god unto mankind , expressed in the person and mediation of jesus christ , is a matter of singular and eternal admiration . we have before shewed from the words of the psalmist , that such in general is the condescension of god , to have any regard of man , considering the infinite excellency of the property of his nature , as manifested in his great and glorious works . that now proposed followeth from the apostles application of the psalmists words unto the person of christ ; and consequently the regard of god unto us , in his mediation . and this is such , as that the apostle tells us , that at the last day , it shall be his great glory that he will be admired in all them that do believe , thess. . . when the work of his grace shall be fully perfected in and towards them , than the glory of his grace appeareth and is magnified for ever . this is that which the admiration of the psalmist tends unto , and rests in . that god should so regard the nature of man , as to take it into union with himself in the person of his son ; and in that nature humbled and exalted to work out the salvation of all them that believe on him . there are other wayes wherein the respect of god towards man doth appear , even in the effects of his holy wise providence over him . he causeth his sun to shine , and his rain to fall upon him , mat. . . he leaves not himself without witness towards us , in that he doth good , and gives us rain from heaven , and fruitful seasons , filling our hearts with food and gladness , acts . . and these wayes of his providence are singularly admirable . but this way of his grace towards us in the person of his son , assuming our nature into union with himself , is that wherein the exceeding and unspeakable riches of his glory and wisdom are made manifest . so the apostle expresseth it , ephes. . , , , , , , . he hath that to declare unto them , which because of its greatness , glory and beauty they are no way able of themselves to receive or comprehend : and therefore he prayes for them , that they may have the spirit of wisdom and revelation to give them the knowledge of christ ; or that god by his spirit would make them wise to apprehend , and give them a gracious discovery of what he proposeth to them ; as also that hereby they may enjoy the blessed effect of an enlightned understanding , without which they will not discern the excellency of this matter ; and what is it , that they must thus be helped , assisted , prepared for to understand , in any measure ? what is the greatness , the glory of it , that can no otherwise be discerned ? why , saith he , marvel not at the necessity of this preparation ; that which i propose unto you is the glory of god ; that wherein he will principally be glorified , here and unto eternity ; and it is the riches of that glory ; the treasures of it . god hath in other things set forth , and manifested his glory ; but yet as it were by parts and parcels ; one thing hath declared his power , another his goodness and wisdom ; and that in part , with reference unto that particular about which they have been exercised . but in this , he hath drawn forth , displayed , manifested all the riches and treasures of his glory , so that his excellencies are capable of no greater exaltation . and there is also in this work , the unspeakable greatness of his power engaged ; that no property of his nature may seem to be uninterested in this matter . now whereunto doth all this tend ? why it is all to give a blessed and eternal inheritance unto believers , unto the hope and expectation whereof they are called by the gospel . and by what way or means is all this wrought and brought about ; even by the working of god in jesus christ in his humiliation , when he dyed ; and his exaltation , in his resurrection , putting all things under his feet , crowning him , with glory and honour , which the apostle shews by a citation of this place of the psalmist ; for all this is out of gods regard unto man ; it is for the church , which is the body of christ , and his fulness . so full of glory , such an object of eternal admiration is this work of the love and grace of god : which as peter tells us , the very angels themselves desire to look into , pet. . . and this further appears , first , because all gods regard of man in this way is a fruit of meer soveraign grace and condescension . and all grace is admirable ; especially the grace of god ; and that so great grace , as the scripture expresseth it . there was no consideration of any thing without god himself , that moved him hereunto . he had glorified himself as the psalmist shews in other works of his hands ; and he could have rested in that glory . man deserved no such thing of him , being worthless and sinful . it was all of grace ; both in the head and members . the humane nature of christ neither did , nor could merit the hypostatical vnion . it did not , because being made partaker of it , from the instant of his conception , all antecedent operations that might procure it , were prevented ; and a thing cannot be merited by any after it is freely granted antecedently unto any deserts . nor could it do so ; hypostatical union could be no reward of obedience ; being that which exceeds all the order of things , and rules of remunerative justice . the assumption then of our nature into personal union with the son of god , was an act of meer , free , soveraign , unconceivable grace . and this is the foundation of all the following fruits of gods regard unto us ; and that being of grace , so must they be also . what ever god doth for us , in and by jesus christ as made man for us , which is all that he so doth , it must i say be all of grace , because his being made man was so . had there been any merit , any desert on our part , any preparation for , or disposition unto the effects of this regard ; had our nature , that portion of it which was sanctified and separated to be united unto the son of god , any way procured , or prepared it self for its union and assumption , things had fallen under some rules of justice and equality , whereby they might be apprehended and measured ; but all being of grace , they leave place unto nothing but eternal admiration and thankfulness . secondly , had not god been thus mindful of man , and visited him in the person of his son incarnate ; every one partaker of that nature must have utterly perished in their lost condition . and this also renders the grace of it an object of admiration . we are not only to look what god takes us unto by this visitation , but to consider also what he delivers us from . now this is a great part of that vile and base condition which the psalmist wonders that god should have regard unto ; namely , that we had sinned and come short of his glory ; and thereby exposed our selves unto eternal misery . in that condition we must have perished for ever had not god freed us by this visitation . it had been great grace to have taken an innocent , a sinless man into glory ; great grace to have freed a sinner from misery ; though he should never be brought to the enjoyment of the least positive good. but to free a sinner from the utmost and most inconceivable misery , in eternal ruine , and to bring him unto the highest happiness , in eternal glory , and all this in a way of meer grace ; this is to be admired . thirdly , because it appeareth that god is more glorified in the humiliation and exaltation of the lord christ , and the salvation of mankind thereby , than in any of , or all the works of the first creation . how glorious those works are , and how mightily they set forth the glory of god , we have before declared . but as the psalmist intimates , god rested not in them ; he had yet a farther design , to manifest his glory in a more eminent and singular manner , and this he did , by minding and visiting of man in christ jesus . none almost is so stupid , but on the first view of the heavens , the sun , moon and stars , but he will confess , that their fabrick , beauty and order , is wonderful , and that the glory of their framer and builder is for ever to be admired in them : but all this comes short of that glory which ariseth unto god from this condescension and grace . and therefore it may be the day will come , and that speedily , wherein these heavens , and this whole old creation , shall be utterly dissolved and brought to nothing . for why should they abide as a monument of his power unto them , who enjoying the blessed vision of him , shall see and know it far more evidently and eminently in himself . however they shall undoubtedly in a short time cease as to their vse , wherein at present they are principally subservient unto the manifestation of the glory of god. but the effects of this regard of god to man , shall abide unto eternity ; and the glory of god therein . this is the foundation of heaven , as it is a state and condition ; as it denotes the glorious presence of god among his saints and holy ones . without this there would be no such heaven ; all that is there , and all the glory of it , depends thereon . take away this foundation , and all that beauty and glory disappears . nothing indeed would be taken from god , who ever was , and ever will be eternally blessed in his own self sufficiency . but the whole theatre which he hath erected for the manifestation of his glory unto eternity , depends on this his holy condescension and grace ; which assuredly render them meet for ever to be admired and adored . this then let us exercise our selves unto . faith having infinite , eternal , incomprehensible things proposed unto it , acts it self greatly in this admiration . we are every where taught , that we now know but imperfectly , in part , and that we see darkly as in a glass ; not that the revelation of these things in the word , is dark and obscure ; for they are fully and clearly proposed ; but that such is the nature of the things themselves , that we are not in this life able to comprehend them ; and therefore , faith doth principally exercise it self in an holy admiration of them . and indeed no love or grace will suit our condition , but that which is incomprehensible . we find our selves by experience to stand in need of more grace , goodness , love and mercy , than we can look into , search to the bottom of , or fully understand . but when that which is infinite and incomprehensible is proposed unto us , there all fears are overwhelmed , and faith finds rest with assurance . and if our admiration of these things , be an act , an effect , a fruit of faith , it will be of singular use to endear our hearts unto god , and to excite them unto thankful obedience . for who would not love and delight in the eternal fountain of this inconceivable grace ? and what shall we render unto him who hath done more for us , than we are any way able to think or conceive . ii. observe also , that such was the inconceivable love of jesus christ the son of god unto the souls of men , that he was free , and willing to condescend unto any condition for their good and salvation . that was the end of all this dispensation . and the lord christ was not humbled and made less than the angels , without his own will and consent . his will and good liking concurred unto this work . hence when the eternal counsel of this whole matter is mentioned , it is said of him as the wisdom of the father , that he rejoyced in the habitable part of the earth , and his delights were with the sons of men , prov. . . he delighted in the counsel of redeeming and saving them , by his own humiliation and suffering . and the scripture makes it evident , upon these two considerations . first , in that it shews , that what he was to do , and what he was to undergo in this work was proposed unto him , and that he willingly accepted of the terms and conditions of it , psalm . . god sayes unto him , that sacrifice and offering would not do this great work ; burnt-offering and sin-offering would not effect it ; that is , no kind of offerings or sacrifices instituted by the law were available to take away sin , and to save sinners ; as our apostle expounds that place at large , heb. , , , , . confirming his exposition with sundry arguments taken from their nature and effects ; what then doth god require of him , that this great design of the salvation of sinners may be accomplished ? even that he himself should make his own soul an offering for sin ; pour out his soul unto death , and thereby bear the sin of many , isa. . . . that seeing the law was weak through the flesh , that is , by reason of our sins in the flesh , that he himself should take upon him the likeness of sinful flesh , and become an offering for sin in the flesh , rom. . . that he should be made of a woman made under the law , if he would redeem them that were under the law , gal. . , . that he should make himself of no reputation , but take upon him the form of a servant , and be made in the likeness of man , and being found in fashion as a man to humble himself and to become obedient unto death , the death of the cross , phil. . , . these things were proposed unto him , which he was to undergo , if he would deliver and save mankind . and how did he entertain this proposal ? how did he like these conditions ? i was not , saith he , rebellious , i turned not away back ; isa. . . he declined them not ; he refused none of the terms that were proposed unto him , but underwent them in a way of obedience ; and that with willingness , alacrity and delight , psal. . , , . thou , saith he , hast opened my ears ; or prepared a body for me ; wherein i may yield this obedience ; ( that the apostle declares to be the sense of the expression , chap. . ) this obedience could not be yielded without a body , wherein it was performed ; and whereas to hear , or to have the ear opened , is in the scripture to be prepared unto obedience : the psalmist in that one expression , mine ear hast thou opened , comprizeth both these ; even that christ had a body prepared , by a synechdoche , of a part for the whole ; and also in that body he was ready to yield obedience unto god in this great work , which could not be accomplished by sacrifices and burnt-offerings . and this readiness and willingness of christ unto this work is set out under three heads in the ensuing words . ( . ) his tender of himself unto this work ; then said he , lo , i come , in the volume of thy book it is written of me : this thou hast promised , this is recorded in the head , beginning of thy book ; namely , in that great promise , gen. . . that the seed of the woman should bruise the head of the serpent ; and now thou hast given me , and prepared me in the fulness of time , a body for that purpose , lo , i come , willing and ready to undertake it . ( . ) in the frame of his mind , in this engagement ; he entred into it with great delight , i delight to do thy will o my god ; he did not delight in the thoughts of it only of old , as before , and then grew heavy and sorrowful when it was to be undertaken : but he went unto it , with chea●fulness and delight , although he knew what sorrow and grief it would cost him before it was brought unto perfection . ( . ) from the principle , whence this obedience and delight did spring ; which was an universal conformity of his soul , mind and will , unto the law will and mind of god , thy law is in my heart , in the midst of my bowels ; every thing in me is compliant with thy will and law : there is in me an universal conformity thereunto . being thus prepared , thus principled , he considered the glory that was set before him , the glory that would redound unto god , by his becoming a captain of salvation , and that would ensue unto himself : he endured the cross and despised the shame , he. . . he armed himself with those considerations , against the hardships and sufferings that he was to meet withall ; as the apostle adviseth us with the like mind when we are to suffer ; pet. . . by all which it appears , that the good will and love of jesus christ was in this matter of being humbled and made less than angels ; as the apostle sayes expresly , that he humbled himself , and made himself of no reputation , phil. . , . as well as it is here said , that god humbled him , or made him less than angels . secondly , the scripture peculiarly assigns this work unto the love and condescension of christ himself . for although it abounds in sitting forth the love of the father in the designing and contriving this work , and sending his son into the world , yet it directs us unto the lord christ himself , as the next immediate cause of his engaging into it , and performance of it . so saith the apostle , gal. . . i live by the faith of the son of god ; that is , by faith in him , who loved me , and gave himself for me . it was the love of christ that moved him to give himself for us ; which is excellently expressed in that doxology , rev. . , . to him that loved us and washed us in his own blood from our sins , and hath made us kings and priests unto god and his father , unto him be glory and dominion for ever and ever , amen . all this was the fruit of his love ; and therefore unto him is all praise and honour to be given and ascribed . and so great was this love of christ , that he declined nothing that was proposed unto him . this the apostle calls his grace , cor. , . ye know the grace of our lord jesus christ , that though he was rich , yet for your sakes he became poor , that ye through his poverty might be rich . he condescended unto a poor and low condition , and to suffer therein for our good , that we might be made partakers of the riches of the grace of god. and this was the love of the person of christ , because it was in , and wrought equally in him , both before and after his assumption of our nature . now the holy ghost makes an especial application of this truth unto us , as unto one part of our obedience , phil. . . let this mind be in you , which was also in christ jesus ; and what that mind was , he declares in the ensuing verses ; laying out his infinite condescension in taking our nature upon him , and submitting to all misery , reproach and death it self for our sakes . if this mind were in christ , should not we endeavour after a readiness and willingness to submit our selves unto any condition for his glory . forasmuch , saith peter , as christ hath suffered for us in the fl●sh , arm your selves likewise with the same mind , pet. . . many difficulties will lye in our way , many reasonings will rise up against it , if we consult with flesh and blood ; but , saith he , arm your selves with the same mind that was in christ ; get your souls strengthened and fenced by grace , against all oppositions , that you may follow him , and imitate him . some that profess his name , will suffer nothing for him ; if they may enjoy him , or his wayes in peace and quietness well and good ; but if persecution arise for the gospel , immediately they fall away . these have neither lot nor portion in this matter . others , the most , the best , have a secret lothness and unwillingness to condescend unto a condition of trouble and distress for the gospel . well , if we are unwilling hereunto ; what doth the lord christ lose by it ? will it be any real abatement of his honour or glory ? will he lose his crown or kingdom thereby ? so far as suffering in this world is needful for any of his blessed ends and purposes ; he will not want them who shall be ready even to dye for his name sake : but what if he had been unwilling to be humbled and to suffer for us ? if the same mind had been in christ , as was in us , what had been our state and condition unto eternity ? in this grace , love and willingness of christ lyes the foundation of all our happiness , of all our deliverance from misery and ruine ; and shall we reckon our selves to have an interest therein , and yet find our selves altogether unready to a conformity unto him ? besides the lord christ was really rich when he made himself poor for our sakes ; he was in the form of god , when he took upon him the form of a servant , and became for us of no reputation ; nothing of this was due to him , or belonged unto him , but meerly on our account . but we are in our selves really poor , and obnoxious unto infinitely more miseries for our own sins , than what he calls us unto for his name . are we unwilling to suffer a little light transitory trouble in this world for him , without whose sufferings for us , we must have suffered misery and that eternal whether we would or no : and i speak not so much about suffering it self , as about the mind and frame of spirit wherewith we undergo it . some will suffer when they cannot avoid it ; but so unwillingly , so unchearfully , as makes it evident , that they aim at nothing ; nor act from no principle , but meerly that they dare not go against their convictions . but the mind that was in christ will lead us unto it , out of love unto him , with freedom and enlargedness of heart , which is required of us . iii. the blessed issue of the abasement of jesus christ in his exaltation unto honour and glory , is an assured pledge of the final glory and blessedness of all that believe in him ; what ever difficulties and dangers they may be exercised withal in the way . his humiliation and exaltation , as we have seen proceeded out of gods condescension and love to mankind . his electing love , the eternal gracious purpose of his will to recover lost sinners , and to bring them unto the enjoyment of himself , was the ground of this dispensation . and therefore what he hath done in christ , is a certain pledge of what he will do in and for them also . he is not crowned with honour and glory meerly for himself , but that he may be a captain of salvation , and bring others unto a participation of his glory . iv. jesus christ as the mediator of the new covenant , hath absolute and supream authority given unto him over all the works of god in heaven and earth . this we have so fully manifested and insisted on upon the foregoing chapter , that we shall not here farther pursue it ; but only mind by the way , that blessed is the state and condition , great is the spiritual and eternal security of the church ; seeing all things are under the very feet of its head and saviour . v. the lord jesus christ is the only lord of the gospel state of the church , called under the old testament the world to come ; and therefore he only hath power to dispose of all things in it , relating unto that worship of god which it is to perform and celebrate . it is not put into subjection unto any other , angels or men . this priviledge was reserved for christ ; this honour is bestowed on the church . he is the only head , king and law-giver of it ; and nothing is it to be taught to observe or do , but what he hath commanded . but this will fall more directly under our consideration in the beginning of the next chapter . vi. the lord jesus christ in his death did undergo the poenal sentence of the law ; in the room and stead of them for whom he dyed . death was that which by the sentence of the law was due unto sin and sinners . for them did christ dye , and therein tasted of the bitterness of that death which they were to have undergone ; or else the fruit of it could not have redounded untô them ; for what was it towards their discharge , if that which they had deserved was not suffered ; but somewhat else wherein the least part of their concernment did lye . but this being done , certain deliverance and salvation will be the lot and portion of them , of all them for whom he dyed ; and that upon the rules of justice and righteousness on the part of christ , though on theirs , of meer mercy and grace . verse x. the apostle in the verses fore-going made mention of that , which of all other things the jews generally were most offended at , and which was of the greatest importance to be believed ; namely the sufferings of the messiah , wherein a great part of the discharge of his sacerdotal office , whereunto he here makes a transition , did consist . this his own disciples were slow in the belief of , matth. . . chap. . , . luke . , . and the jews generally stumbled at . they thought it strange that the messiah , the son of god , the saviour of his people , and captain of their salvation , concerning whom so great and glorious things were promised and foretold , should be brought into a low despised condition , and therein to suffer and die . hence they cried unto him on the cross , if thou be the christ , come down and save thy self ; intimating that by his suffering he was assuredly proved not to be so ; for why any one should suffer that could deliver himself they saw no reason . besides they had inveterate prejudices about the salvation promised by the messiah , and the way whereby it was to be wrought , arising from their love and over-valuation of temporal or carnal things , with their contempt of things spiritual and eternal . they expected a deliverance outward glorious and kingly in this world , and that to be wrought with arms , power , and a mighty hand . and what should they expect from a messiah that suffered and died ? wherefore the apostle having asserted the sufferings of christ , saw it necessary to proceed unto a full confirmation of it , with a declaration of the reasons , causes and ends of it ; partly to evert that false perswasion which prevailed amongst them about the nature of the salvation to be wrought by christ ; partly to shew , that nothing would thence ensue derogatory unto what he had before delivered about his preheminence above angels ; but principally to instruct them in the sacerdotal office of the messiah , the redemption which he wrought , and the means whereby he accomplished it , which was the great business that he had designed to treat with them about . for the salvation it self , he declares that it was not to be of the same kind with that which they had of old , when they were brought out of egypt , and setled in the land of canaan , under the conduct of joshua ; but spiritual and heavenly , in a deliverance from sin , sathan , death and hell , with a manuduction into life and blessedness eternal . the way whereby this was to be wrought , he informs them that it was to be by the sufferings and death of the messiah , and that no other way it could be accomplished ; on which account they were indispensibly necessary . and the first reason hereof he expresseth in this tenth verse . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . one or two copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , against the sense and design of the place ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is needlesly repeated , unless put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and then it disturbs the whole meaning of the verse , and is inconsistent with the passive verb following in this reading : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number relates only unto death , expressed in the verse foregoing by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but here all the sufferings of christ , as well those antecedent unto death , as death it self are intended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the passive is followed by some copies of the vulgar translation , reading consummari ; both inconsistent with the sense of the place , as we shall see . translations differ but little about these words . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , most , decebat enim cum , for it became him . beza , decebat enim ut iste , for it was meet that he , to make the following words flow regularly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , propter quem omnia ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cui omnia , for whom are all things . beza , propter quem sunt haec omnia , expressing the article as restrictive to the things spoken of : for whom are all these things . one syriack copy addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his hand , which somewhat corrupts the sense . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & per quem omnia ; beza , haec omnia , as before , without cause ; for the article is frequently prefixed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where all things absolutely are intended : as ephes. . . by whom are all things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : vulg. qui multos filios ad gloriam adduxerat : who had brought many sons unto glory . arias . multos filios ad gloriam adducentem : beza , adducendo , bringing many sons unto glory . syr. adduxerat in gloriam suam ; had brought many sons into his glory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; vulg. autorem , the author ; beza , principem ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the head or prince of their salvation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , per passionem consummare ; to consummate or compleat by suffering . beza , per perpessiones , by sufferings . yr . perficere , perfectum reddere ; to perfect , to m●ke perfect . the proper signification of the words in this verse is much to be heeded , as that which will give us much light into the sense of the whole . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is decet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dignum est ; it becometh ; it is meet convenient or just . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in plato , is rendred by cicero , deo decorum , that which becometh god ; and saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , appellant ●oc graeci , nos dicamus sane decorum ; that which becometh any one in his state and condition , in a moral sense ; as holiness becometh the house , that is the people of god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut decet , ut par est ; that which is equal and right to be done . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is honour justly deserved ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , just loss or punishment . the word then signifies that decency and becomingness which justice reason and equity require ; so that the contrary would be unmeet , because unequal and unjust . thus every ones duty , that which is morally incumbent on him in his place and station , is that which becomes him : and thence in the new testament , that which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus decent , is condemned as evil , cor. . . tim. . . and it self is commended as a rule of vertue , matth. . . ephes. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . with an accusative case constantly denotes the final cause , propter quem , for whom . revel . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou hast created all things , ( all things universally with the article prefixed , as in this place ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and for thy will ( thy pleasure , thy glory ) they are and were created , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to whom , to him , or for him , or his glory , are all things . prov. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lord hath made all things for himself , his glory is the final cause of them all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by whom are all things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a genitive denotes the efficient cause . some from this expression would have the son to be the person here spoken of , because concerning him it is frequently said , that all things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , joh. . . cor. . . heb. . . but it is used also with reference unto the father , rom. . . gal. . . schlictingius here gives it for a rule , that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relates unto the father , it denotes the principal efficient cause ; when unto the son , the instrumental . but it is a rule of his own coining , a groundless efflux of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the son is not god ; on which kind of presumptions men may found what rules they please . the principal efficiency or supreme production of all things by god , is intended in this expression . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bringing ; a word of common use and known signification , but in this place attended with a double difficulty , from a double enallagie in the use of it . first , in the case ; for whereas it seems to relate unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it became him in bringing , it should then regularly be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hence some by supposing a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words , refer it unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the author ; as if the apostle had said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make perfect the captain of their salvation , who brought many sons unto glory . but this transposition of the words , neither the context , nor the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their , unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their salvation , relating unto the sons before mentioned , will by any means allow . wherefore an enallage of the case is necessarily to be allowed ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unless we suppose a repetition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which frequently admits of the accusative case ; but the principal author is unquestionably intended . again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a participle of t●● second aoristus , which usually denotes the time past ; and thence is it translated by many , adduxit , adduxera● , and filiis adductis ; after he had brought many sons to glory . and this some refer to the saints who died under the old testament , unto whom the lord christ was no less a captain of salvation than to us . and so the apostle shews , that after they were saved on his account , it was meet that he should answer for them according to his undertaking . but neither doth this restraining the word answer the apostles intention . for it is evident that he principally minded them , unto whom the lord jesus became eminently a captain of salvation , after he was perfected by sufferings , though not exclusively unto them that went before . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unless we shall suppose that the act of god here intended was on purpose thus expressed to comprehend all the sons , both those that lived before , and those that lived after the sufferings of christ ; bringing , leading bearing . it concerns the whole execution of the design of god , for the salvation and glorification of believers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many sons , jews and gentiles , all that were by saith to become his sons ; unto glory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the author . where ever this word is used in the new testament , it is applied unto christ. acts . . he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prince of life . and chap. . . god is said to make him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a prince and a saviour ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as here , the prince of our salvation . heb. . . the apostle calls him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we render it , the author and finisher of faith . as here god is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to finish or perfect this author of our salvation . no where else is this word used in the new testament : it answers justly the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the lxx render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the signification of both which words are included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 princeps , dux , praeses , author ; a prince , captain , ruler , author . and it is used in writers with respect to works good and bad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , isocrat . the author and teacher of such works . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , artisex malesicii , the principal contriver of mischief . it is also used for the author of a stock , race , or kindred of men . in this place it is limited by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it denotes the chief or principal operator , or worker of that salvation ; with especial reference unto the kingly or princely power , whereunto he was advanced after his sufferings . as he is also absolutely a prince , a ruler , and the author or spring of the whole race and kind of believers , according unto the other senses of the words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; this word is variously used , and variously rendred : to consummate , to perfect , to make perfect , to consecrate , dedicate , sanctifie . some would have it in this place to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bring unto glory . but what is the precise signification of the word , we shall clear in the exposition ensuing , when we declare what act of god it is that is here intended . before we proceed to the exposition of the several parts of this text , we must consider the order of the words , to prevent some mistakes that divers learned commentators have fallen into about them . some suppose an hyperbaton in them ; and that those expressions , for whom are all things , and by whom are all things , in bringing many sons to glory , do intend the son , the captain of salvation . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , him , it became him , they confess to relate unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god , in the verse fore-going , and to relate unto the father ; in which order this would be the sense of the words , it became him , that is god , to make perfect through sufferings the captain of their salvation , for whom are all things , and by whom are all things , who bringeth many sons unto glory . but there is no just reason why we should arbitrarily thus transpose the words . and that separation of , from whom are all things , and for whom are all things , from , it became him , takes away one main foundation of the apostles reasoning , as we shall see . and the reason alledged for this ordering of the words is infirm , namely that it is christ who brings the many sons unto glory , not the father ; for it is also assigned unto him , as we shall see upon many accounts . some refer the whole words unto christ , to this purpose , it became him , that is the son incarnate , for whom , &c. bringing many sons unto glory , to be consummated or made perfect by sufferings . so tena , and those whom he followeth . but this exposition of the words is directly contrary to the scope of the apostle , declared in the verse fore-going , and that following . it leaves also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , him , nothing to relate unto ; nor allows the causal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , to give an account of any act of god before mentioned ; and besides the whole of it is built on the corruption or mistake of one word in the vulgar translation ; consummari for consummare , and that but in some copies , as is acknowledged by the most learned romanists , who here adhere unto the original . for taking that word actively , and the object of the act expressed in it , being the captain of salvation , some agent distinct from him must needs be signified , which is god the father . some suppose an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words , and therefore in the reading of those , in bringing many sons unto glory , they supply by afflictions or sufferings , having brought many sons to glory by afflictions , it became him to make the captain of their salvation perfect through sufferings . so capellus . but this imaginary defect arose meerly from a mistake , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or condecency here mentioned , hath a respect unto the things done ; that seeing the sons had suffered , it was meet and convenient that their captain should do so in an eminent manner . but the truth is , it respects only the doer of them , it was on his part requisite so to do the things mentioned . verse . for it became him for whom are all things , and by whom are all things , in bringing many sons unto glory , to make the captain of their salvation perfect through sufferings . there is in the words , . the causal connection unto the verse fore-going , for . . a design of god intimated as the foundation of the discourse , which was , to bring many sons unto glory . . the means he fixed on for the accomplishment of that design , namely the appointing unto them a captain of their salvation . . the especial way of his dedicating him unto that office , he made him perfect by sufferings . . the reason of this his proceeding and dealing with him , it became him so to do . . an amplification of that reason , in a description of his condition , him for whom are all things , and by whom are all things . first , a reason is rendred in the words , of what he had asserted in the fore-going verse , namely that jesus the messiah was to suffer death , and by the grace of god to taste of death for all ; why he should do thus , on what account , what ground necessity and reason there was for it , is here declared ; it was so to be , for it became him , &c. secondly , the design of god is expressed in this whole matter , and that was , to bring many sons unto glory . and herein the apostle declares the nature of the salvation which was to be wrought by the messiah , about which the jews were so greatly mistaken , and consequently in and about the way whereby it was to be wrought . his purpose herein was not now to carry his children into a new canaan , to bring them into a wealthy country , an earthly kingdom , which must or might have been done by might , and power , and arms , as of old ; but his design towards his sons in and by the messiah was of another nature ; it was to bring them unto glory , eternal glory with himself in heaven ; and so it is no wonder if the way whereby this is to be accomplished be quite of another nature than that whereby their temporal deliverance was wrought ; namely by the death and sufferings of the messiah himself . and here in reference unto this design of god it is supposed , . that some who were created for the glory of god , had by sin come short of it ; so that without a new way of bringing them unto it , it was impossible that they should ever be made partakers of it . this is here supposed by the apostle , and is the foundation of all his doctrine concerning the messiah . . that the way whereby god will at length bring them who are designed unto glory thereunto , is by taking of them first into a state of sonship and reconciliation with himself ; they must be sons before they are brought to glory . there is a double act of gods predestination ; the first is his designation of some unto grace , to be sons , ephes. . . the other his appointment of those sons unto glory , both to be wrought and accomplished by christ , the captain of their salvation . the latter , and the execution of it , namely the bringing of those who by grace are made sons , unto glory , is that which the apostle here expresseth . he dealeth not with the hebrews in this epistle about the conversion of the elect , the traduction of them into a state of grace and sonship , but of the government of them being made sons , and their guidance unto glory . and therefore the sufferings of christ , which absolutely and in themselves are the cause of our sonship and reconciliation with god , are mentioned here only as the means whereby christ entred into a condition of leading sons into glory , or of saving them who upon the account of his sufferings are made sons by grace . but yet this is not so precisely respected neither , but that the apostle withall intimates the necessity of the sufferings of christ , as to the whole effect of it towards the elect. now these sons thus to be brought unto glory are said to be many ; not all absolutely , not a few , or of the jews only , which they looked for ; but all the elect of god , who are many , rev. . . and this work of bringing many sons unto glory , is here signally assigned by the apostle unto god the father , whose love wisdom and grace , believers are principally to eye in the whole work of their salvation wrought out and accomplished by jesus christ. this therefore we shall a little insist upon to declare the grounds and reasons , on the account whereof it is so ascribed unto him , or what acts are peculiarly assigned unto the father in this work of bringing many sons unto glory ; which will secure the ascription of it unto him , and therein our interpretation of the place . . the eternal designation of them unto that glory whereunto they are to be brought , is peculiarly assigned unto him . he predestinates them to be conformed to the image of his son , rom. . , , . the god and father of our lord jesus christ chooseth us before the foundation of the world , and predestinateth us unto the adoption of children by jesus christ unto himself , ephes. . , , . and he hath from the beginning chosen us unto salvation , thess. . , . and this electing love of god , this eternal purpose of his good pleasure , which he purposed in himself , is the fountain and spring of all other immediate causes of our salvation . from hence faith , acts . . sanctification , thess. . . holiness , ephes. . . preservation in grace , tim. . . the death of christ for them , joh. . . and final glory it self , tim. . . do all ensue and proceed ; so that on the account hereof , he may be justly said to be the bringer of many sons to glory . . he was the spring and fountain of that covenant ( as in all other operations of the deity ) that was of old between himself and his son , about the salvation and glory of the elect. see zech. . . isa. . . prov. . , , , , , , , , , , . isa. . . chap. . , . psal. . to psal. . , . he in his love and grace is still declared as the proposer both of the duty and of the reward of the mediator , the son incarnate , as the son accepts of his terms and proposals , heb. . , , , . and hence the intenseness of his love , the immutability of his counsel , the holiness of his nature , his righteousness and faithfulness , his infinite wisdom , do all shine forth in the mediation and sufferings of christ , rom. . , . chap. . . joh. . . heb. . , . tit. . . rather than his love should not be satisfied , and his counsel accomplished , he spared not his own son , but gave him unto death for us . . he signally gave out the first promise , that great foundation of the covenant of grace , and afterwards declared , confirmed , and ratified by his oath , that covenant wherein all the means of bringing the elect unto glory are contained , gen. . . jerem : . , , . heb. . . the person of the father is considered as the principal author of the covenant , as the person covenanting and taking us into covenant with himself ; the son as the messiah , being considered as the surety and mediator of it , heb. . . chap. . . and the purchaser of the promises of it . . he gave and sent his son to be a saviour and redeemer for them , and unto them , so that in his whole work , in all that he did and suffered , he obeyed the command , and fulfilled the will of the father . him did god the father send , and seal , and give , and set forth , as the scripture every where expresseth it . and our lord jesus christ every where remits us to the consideration of the love , will , and authority of his father in all that he did , taught or suffered , so seeking the glory of god that sent him . . he draws his elect , and enables them to come to the son , to believe in him , and so to obtain life salvation and glory by him . no man , saith our saviour , can come to me , except the father which hath sent me draw him , joh. . . no man , no not any one of the elect , can come to christ , unless the father , in the pursuit of that love from whence it was that he sent the son , do put forth the efficacy of his grace to enable him thereunto ; and accordingly he reveals him unto some , when he is hidden from others , matth. . . for the revelation of christ unto the soul is the immediate act of the father , matth. . . . being reconciled unto them by the blood of his son , he reconciles them unto himself , by giving them pardon and forgiveness of sins in and by the promises of the gospel , without which they cannot come to glory , cor. . , , , . he is in christ reconciling us unto himself , by the non-imputation , or forgiveness of our sins ; forgiving us all our trespasses for christ his sake , ephes. . . there are many things concurring unto the pardon of sin , that are peculiar acts of the father . . he quickens them and sanctifies them by his spirit , to make them meet for the inheritance of the saints in light ; that is , for the enjoyment of glory . he that raised up jesus from the dead , quickens us by his spirit , rom. . . so saving us , by the washing of regeneration , and renewing of the holy ghost , which he shed on us richly by jesus christ , tit. . , . this sanctification and renovation by the holy ghost , and all supplies of actual grace , enabling us unto obedience , are every where asserted as the grant and work of the father , who worketh in us both to will and to do of his own good pleasure . and so in especial is the saving illumination of our minds , to know the mystery of his grace , and discern the things that are god , cor. . . col. . ephes. . , , , , , . matth. . . . as the great father of the family he adopts them , and makes them his sons , that so he may bring them unto glory : he gives them the power or priviledge to become the sons of god , joh. . . making them heirs and coheirs with christ , rom. . , , , . sending withall into their hearts the spirit of adoption , enabling them to cry , abba father , gal. . . the whole right of adopting children is in the father , and so is the authoritative translation of them out of the world and kingdom of sathan into his own family and houshold , with their investiture in all the rights and priviledges thereof . . he confirms them in faith , establisheth them in obedience , preserveth them from dangers and oppositions of all sorts , and in manifold wisdom keeps them through his power unto the glory prepared for them ; as cor. . , . ephes. . , . pet. . joh. . . . he gives them the holy ghost as their comforter , with all those blessed and unspeakable benefits which attend that gift of his , matth. . . luke . . joh. . , . gal. . . in brief , in bringing the elect unto glory , all the sovereign acts of power , wisdom , love and grace exerted therein , are peculiarly assigned unto the father ; as all ministerial acts are unto the son as mediator . so that there is no reason why he may not be said by the way of eminency to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the leader or bringer of his sons unto glory . and herein lies a great direction unto believers , and a great supportment for their faith . peter tells us , that by christ we do believe in god that raised him from the dead , and gave him glory , that our faith and hope might be in god , pet. . . jesus christ considered as mediator is the next , but not the ultimate object of our faith and hope . we so believe in him , as by him to believe in god , that is the father , whose love is the supreme fountain and spring of our salvation ; which the apostle manifests in that double instance of his raising up christ , and giving of him glory ; thereby declaring himself the principal author of the great work of his mediation . this he directs us unto , so to believe in christ , as that discerning in and by him the grace , good-will , and love of the father himself towards us , we may be encouraged to fix our faith and hope on him , seeing he himself loveth us . so that christ himself had no need to pray for the love of the father unto us , but only for the communication of the effects of it , joh. . , . and this is the work of faith , when as we are directed we pray to the father in the name of christ , joh. . , . and we thus place our faith in god the father , when we conceive of him as the sovereign leader of us unto glory , by all the instances before mentioned . and then doth faith find rest in him , delight , complacency and satisfaction , as we have else-where declared . thirdly , there is in these words intimated the principal means that god fixed on for the accomplishment of this design of his , for the bringing of many sons unto glory ; it was by appointing a captain of their salvation . the jews generally granted that the messiah was to be the captain of their salvation ; but misunderstanding that salvation , they also mistook the whole nature of his office. the apostle doth here evidently compare him unto joshua , the captain and leader of the people into canaan , ( as he had before preferred him above the angels , by whose ministery the law was given unto the people in the wilderness ) which was a type of their salvation , as he farther declares , chap. . all the sons of god are put under his conduct and guidance , as the people of old were under the rule of joshua , to bring them into the glory designed for them , and promised unto them in the covenant made with abraham . and he is called their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prince , ruler and captain , or author of their salvation , on several accounts . . of his authority and right to rule over them in order unto their salvation ; so he appeared unto joshua , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , josh. . . the captain of the lords host ; intimating then , that there was another captain , and other work to do than what joshua had then in hand . the general of all the people of god , as joab was to israel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . of his actual leading and conduct of them by his example , spirit and grace , through all the difficulties of their warfare ; so he was promised as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , isa. . princeps , dux , antecessor , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a leader and commander of the people , one that goes before them for their direction and guidance , giving them an example in his own person of doing and suffering the will of god , and so entring into glory . so is he their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . antecessor , fore-runner ; or as daniel calls him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dan. . . messiah the prince or guide . . as he is unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as chap. . . the author or cause of eternal salvation ; he procured and purchased it for them . so that the expression denotes both his acquisition of salvation it self , and his conduct or leading of the people of god unto the enjoyment of it . and the holy ghost hereby also intimates , that the way whereby god will bring the sons unto glory , is full of difficulties , perplexities and oppositions , as that of the israelites into canaan was also ; so that they have need of a captain , leader and guide to carry them through it . but yet all is rendered safe and secure unto them , through the power , grace and faithfulness of their leader . they only perish in the wilderness and dye in their sins , who either out of love unto the flesh-pots of aegypt , the pleasures of this world , or being terrified with the hardships of the warfare which he calls them unto , refuse to go up under his command . fourthly , there is expressed in the words , the especial way , whereby god fitted or designed the lord christ unto this office of being a captain of salvation unto the sons to be brought unto glory . to understand this aright , we must observe , that the apostle speaks not here of the redemption of the elect absolutely ; but of the bringing them to glory , when they are made sons in an especial manner . and therefore he treats not absolutely of the designation , consecration , or fitting of the lord christ unto his office of mediator in general , but as unto that part , and the execution of it , which especially concerns the leading of the sons unto glory , as joshuah lead the israelites into canaan . this will give us light into what act of god towards the lord christ is intended in this expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and sundry are here pleaded by expositors , not without some probability . as ( . ) some think , that his bringing him to glory is intended ; it became him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bring him to glory by and through sufferings , so to perfect him . but besides , that the word is no where so used , nor hath any such signification , the apostle doth not declare what god intended to bring him unto , but by what in and about him , he intended to bring many sons to glory . ( . ) some would have it to denote the finishing of gods work about him ; whence in his sufferings on the cross he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is finished , john . . this answers indeed the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used in that place by our saviour , but not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word here used by the apostle , which never signifies to end or finish , or to perfect by bringing unto an end . ( . ) some think god made the lord christ perfect by sufferings , in that he gave him thereby a full sense and experience of the condition of his people ; whence he is said to learn obedience by the things that he suffered , chap. . . and this is true , god did so ; but it is not formally and directly expressed by this word , which is never used unto that purpose . this is rather a consequent of the act here intended , than the act it self . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then in this place signifies to consecrate , dedicate , to sanctifie unto an office , or some especial part or act of an office this is the proper meaning of the word ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ are mysteries ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sacred acts and offices ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are those who are initiated and consecrated unto sacred offices or employments . see exod. . , . in the lxx . hence the antients called baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or consecration unto the sacred service of christ : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word next insisted on by our apostle , is so used by christ himself john . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for their sakes , i sanctifie , that is dedicate , consecrate , separate my self to be a sacrifice . and his blood is said to be that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . wherewith he was so consecrated . nor is this word used in any other sense in this whole epistle , wherein it is often used , when applyed unto christ , see chap. . . chap. . . and this was the use of the word among the heathen , signifying the initiation and consecration of a man into the mysteries of their religion , to be a leader unto others . and among some of them it was performed through the instigation of the devil by great sufferings . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith gregory nazianzen . orat. cont . jul. . no man could be consecrated unto the mysteries of mithra ( the sun ) unless he proved himself holy , and as it were inviolable , by passing through many degrees of punishments and trialls . thus it became god to dedicate and consecrate the lord christ unto this part of his office by his own sufferings . he consecrated aaron to be priest of old , but by the hands of moses ; and he was set apart to his office by the sacrifice of other things . but the lord christ must be consecrated by his own sufferings , and the sacrifice of himself . and thence it is , that those very sufferings , which as antecedaneous unto his being a captain of salvation , to this end that he might lead the sons unto glory , are the means of his dedication or consecration , are in themselves a great part of that means whereby he procures salvation for them . by all the sufferings then of the lord christ in his life and death , by which sufferings he wrought out the salvation of the elect , did god consecrate and dedicate him to be a prince , a leader and captain of salvation unto his people ; as peter declares the whole matter , acts . , . and chap. . . and from these things last mentioned , of the lord christ being the captain of our salvation , and being dedicated unto that office by his own sufferings , it appeareth . first , that the whole work of saving the sons of god from first to last , their guidance and conduct through sins and sufferings unto glory , is committed unto the lord jesus ; whence he is constantly to be eyed by believers in all the concernments of their faith , obedience and consolation . behold , saith the lord , i have given him for a witness to the people , a leader and commander to the people , isa. . . a witness to testifie the truth , in revealing the mind and will of god ; a leader going before them as a prince and captain , as the word signifies ; and a commander , that gives out laws and rules for their obedience . god hath set him as a lord over his whole house , chap. . . and committed all the mannagement of all its concernments unto him ; there is no person that belongs unto gods design of bringing many sons to glory , but he is under his rule and inspection . neither is there any thing that concerns any of them in their passage towards glory , whereby they may be farthered or hindered in their way , but the care is committed unto him ; as the care of the whole army lyes on the general , or prince of the host . this the prophet sets out in his type eliakim , isa. . , , , . he is fastned as a nayl in a sure place ; and all the glory of the house , and every vessel of it from the greatest unto the least is hanged on him , the weight of all , the care of all is upon him , committed unto him . when the people came out of aegypt with moses they were numbered unto him , and he being the administrator of the law , they dyed all in the wilderness : but they were delivered again by tale and number unto joshuah the type of christ ; and none of them , not one failed of entring into canaan . and he dischargeth this trust as a faithful captain . first , with care and watchfulness , psal. . . behold he that keepeth israel , shall neither slumber nor sleep . there is no time nor season wherein the sons committed unto his care , may be surprized through any neglect or regardlesness in him . his eyes are alwayes open upon them . they are never out of his heart , nor thoughts ; they are engraven on the palms of his hand , and their walls are continually before him ; or as he expresseth it , isa. . . i the lord do keep my vineyard , i will water it every moment , lest any hurt it , i will keep it night and day . greater care and watchfulness cannot be expressed ; night and day , and every moment in them , he is intent about this work . oh how great an encouragement is this to adhere unto him , to follow him in the whole course of obedience that he calls unto . this puts life into souldiers , and gives them security , when they know that their commander is continually careful for them . secondly , he dischargeth this great trust with tenderness and love , isa. . . he shall feed his flock like a shepheard , he shall gather the lambs with his arm , and carry them in his bosome , and shall gently lead those that are with young . these sons are of various sorts and degrees ; the best and strongest of them are but sheep ; poor infirm and helpless creatures ; and amongst them some are young and tender , as lambs ; some heavy and burdened with sins and afflictions , like those that are with young . in tender compassion he condescends unto all their conditions ; feeds and preserves the whole flock as a shepheard ; gathers in his arm , and bears in his bosome , those that otherwise by their infirmity would be cast behind , and left unto danger . compassion he hath for them that err and are out of the way ; seeks for them that wander , heals the diseased , feeds them when they are even a flock of slaughter . and where these two concur , care and compassion , there can be no want of any thing ; psal. . . indeed sion is ready sometimes to complain that she is forgotten . the sons in great distresses , afflictions , persecutions , temptations that may befall them in their way to glory , are apt to think they are forgotten and disregarded , that they are left as it were to shift for themselves , and to wrestle with their difficulties by their own strength and wisdom , which they know to be as a thing of nought . but this fear is vain and ungrateful . whilst they are found in the way , following the captain of their salvation , it is utterly impossible that this watchfulness , care , love and tenderness should in any thing be wanting unto them . thirdly , he leads them with power , authority and majesty , mic. . . he shall stand and rule in the strength of the lord , in the majesty of the name of the lord his god , and they shall abide . the name of god is in him , accompanied with his power and majesty , which he puts forth in the feeding and ruling of his people , whereon their safety doth depend . they shall abide , or dwell in safety , because in this his glory and majesty , he shall be great , or be magnified unto the ends of the earth . so also is he described in his rule , zech. . . even he shall build the temple of the lord , and he shall bear the glory , and shall sit and rule upon his throne , and shall be a priest upon his throne ; having built the temple , raised an house and family to god , he shall be the ruler of captain of it , to preserve it unto glory ; and this in a glorious manner ; bearing the glory of god , sitting upon a throne , in the whole discharge of his office both as a king and priest. unto this end is he entrusted with all the power and authority which we have before described , god having given him to be head over all things unto his church . there is nothing so high , so great , so mighty , that lyes in the way of his sons to glory , but it must stoop to his authority , and give place to his power . the whole kingdom of satan , the strong-holds of sin , the high imaginations of unbelief ; the strength and malice of the world , all sink before him . and thence are they described so glorious and successful in their way , mich. . . the breaker is come up before them , they have broken up and have passed through the gate , and are gone out by it , and their king , shall pass before them , and the lord on the head of them . many obstacles lye in their way , but they shall break through them all , because of their king and lord that goes before them . and those difficulties which in this world they meet withal , that seem to be too hard for them , their persecutions and sufferings , though they may put a stop unto somewhat of their outward profession , yet they shall not in the least hinder them in their progress unto glory . their captain goes before them with power and authority , and breaks up all the hedges and gates that lye in their way , and gives them a free and abundant entrance into the kingdom of god. secondly , as the manner how , so the acts wherein and whereby this antecessor and captain of salvation leads on the sons of god , may be considered ; and he doth it variously . first , he goes before them in the whole way unto the end . this is a principal duty of a captain or leader to go before his souldiers . hence they that went unto the war , were said to go at the feet of their commanders , iudg. . . barak went up and ten thousand men at his feet , that is , followed him , and went where he went before them . and this also became the captain of the lords host ; even to go before his people in their whole way , not putting them on any thing , not calling them to any thing , which himself passeth not before them in . and there are three things whereunto their whole course may be referred . ( . ) their obedience : ( . ) their sufferings ; ( . ) their entrance into glory ; and in all these hath the lord christ gone before them , and that as their captain and leader , inviting them to engage into them , and couragiously to pass thorough them , upon his example , and the success that he sets before them . ( . ) as unto obedience ; he himself was made under the law ; and learned obedience fulfilling all righteousness . though he was in his own person above the law , yet he submitted himself to every law of god , and righteous law of men ; that he might give an example unto them who were of necessity to be subject unto them . so he tells his disciples , as to one instance of his humility , i have given you an example , that ye should do as i have done , john . . as he calls on all to learn of him , for he was meek and lowly of heart , matth. . . that is , learn to be like him in those heavenly graces . this the apostles proposed as their pattern and ours , cor. . . be followers of me , as i am of christ. that is , labour with me to imitate christ. and the utmost perfection which we are bound to aim at in holiness and obedience , is nothing but conformity unto jesus christ , and the pattern that he hath set before us ; to mark his footsteps and to follow him . this is our putting on of jesus christ , and growing up into the same image and likeness with him . ( . ) he goes before the sons of god in sufferings , and therein is also a leader unto them by his example . christ , saith peter , hath suffered for us , leaving us an example that we should follow his steps ; that is , be ready and prepared unto patience in sufferings when we are called thereunto ; as he explains himself , chap. . . forasmuch as christ hath suffered for us in the flesh , arm your selves therefore with the same mind , that you may follow him in the same way . and this our apostle presseth much in this epistle , chap. . , . look unto jesus the author and finisher of our faith , who for the joy that was set before him , endured the cross , despising the shame ; for consider him that endured such contradiction of sinners against himself , lest you be wearied and faint in your minds . the sons of god are sometimes ready to think it strange , that they should fall into calamity and distresses ; and are apt to say with hezekiah , remember o lord we beseech thee how we have walked before thee in truth , and with an upright heart , and have done that which is good in thy sight , and weep sore ; supposing that this might have freed them from oppositions and persecutions . and as it was with gideon when the angel told him , the lord was with him . he replies , whence is all this evil come upon us ? for when they find it is otherwise , and begin to apply themselves unto their condition , yet if their troubles continue , if they are not in their season removed , they are ready to be weary and faint in their minds . but , saith the apostle , consider the captain of your salvation , he hath set you another manner of example ; notwithstanding all his sufferings , he fainted not . the like argument he presseth , chap. . , . and the scripture in many places represents unto us the same consideration . the jews have a saying , that a third part of the afflictions and troubles that shall be in the world , do belong unto the messiah . but our apostle who knew better than they , makes all the afflictions of the church , to be the afflictions of christ , col. . . who both before underwent them in his own person , and lead the way to all that shall follow him . and as the obedience of christ which is our pattern , doth incomparably exceed what ever we can attain unto ; so the sufferings of christ which are our example , did incomparably exceed all that we shall be called unto . our pattern is excellent , inimitable in the substance and parts of it ; unattainable and unexpressible in its degrees , and he is the best proficient who attends most thereunto . but what is the end of all this obedience and suffering ; death lyes at the door , as the ocean whereunto all these streams do run , and seems to swallow them up , that there they are lost for ever . no , for ( . ) this captain of our salvation is gone before us in passing through death , and entring into glory . he hath shewed us in his own resurrection , ( that great pledge of our immortality ) that death is not the end of our course , but a passage into another more abiding condition . he promiseth , that whosoever believeth on him , that they shall not be lost , or perish , or consumed by death , but that he will raise them up at the last day , john . . . but how shall this be confirmed unto them ? death looks ghastly and dreadful , as a lyon that devours all that come within his reach : why , saith christ , behold me , entring into his jaws , passing through his power , rising from under his dominion ; and fear not , so shall it be with you also . this our apostle disputes at large , cor. . , , , , , , , , , . he is gone before us through death , and is become the first fruit of them that sleep . and had christ passed into heaven before he dyed , as did enoch and elijah , we had wanted the greatest evidence of our future immortality . what then remains , for the finishing of our course ? why , the captain of our salvation after he had suffered , entred into glory ; and that as our leader , or fore-runner , heb. . . jesus as our fore-runner is entered into heaven ; he is gone before us , to evidence unto us , what is the end of our obedience and sufferings . in all this is he a captain and leader unto the sons of god. secondly , he guides them and directs them in their way . this also belongs unto him as their captain and guide . two things in this , are they of themselves defective in : ( . ) they know not the way that leads to happiness and glory ; and ( . ) they want ability to discern it aright when it is shewed unto them ; and in both they are relieved and assisted by their leader ; in the first by his word ; in the latter by his spirit . first , of themselves they know not the way ; as thomas said , how can we know the way ; the will of god , the mysterie of his love and grace , as to the way whereby he will bring sinners unto glory , is unknown to the sons of men by nature ; it was a secret hid in god , a sealed book which none in heaven or earth could open ; but this jesus christ hath fully declared in his word , unto all the sons that are to be brought unto glory ; he hath revealed the father from his own bosome , john . . and declared those heavenly things , which no man knew , but he that came down from heaven , and yet at the same time was in heaven , john . , . in his word hath he declared the name and revealed the whole counsel of god ; and brought life and immortality to light , tim. . . what ever is any way needful , useful , helpful in their obedience , worship of god , suffering , expectation of glory , he hath taught it them all , revealed it all unto them ; other teachers they need not . had there been any thing belonging unto their way which he had not revealed unto them , he had not been a perfect captain of salvation unto them . and men do nothing but presumptuously derogate from his glory , who will be adding and imposing their prescriptions in and about this way . again , the way being revealed in the word , he enables them by his spirit , to see , discern and know it in such an holy and saving manner , as is needful to bring them unto the end of it . he gives them eyes to see , as well as provides paths for them to walk in . it had been to no purpose to have declared the way , if he had not also given them light to see it . this blessed work of his spirit , is every where declared in the scripture , isa. . . and by this means is he unto us , what he was unto the church in the wilderness , when he went before them in a pillar of fire , to guide them in their way , and to shew them where they should rest . and herein lyes no small part of the discharge of his office towards us , as the captain of our salvation . what ever acquaintance we have with the way to glory , we have it from him alone ; and what ever ability we have to discern the way , he is the fountain and author of it . this god hath designed and called him unto . and all our wisdom consists in this , that we betake our selves unto him , to him alone for instruction and direction in this matter , mark . . doth not he deservedly wander , yea , and perish ; who in war will neglect the orders and directions of his general , and attend unto every idle tale of men pretending to shew him a way that they have found out , better than that which his captain hath limited him unto ? thirdly , he supplyes them with strength by his grace , that they may be able to pass on in their way . they have much work lyes before them ; much to do , much to suffer , and without him they can do nothing , john . . wherefore he watcheth over them to succour them that are tempted , heb. . and to give out help unto them all in time of need , chap. . . and hence they who have no might , no sufficiency , can do all things through christ that strengtheneth them , phil. . . nothing is too hard for them , nothing can prevail against them , because of the constant supplyes of grace , which the captain of their salvation communicates unto the● . and this makes the wayes of the gospel marvellous , both to the world and to believers themselves ; their life is hid with god in christ , col. . and they have a new name that no man knoweth , rev. . the world seeing poor , mean , weak contemptible creatures , willing , ready and able to suffer , endure , and dye for the name of christ , stand astonished , not knowing where their great strength lyes ; as the philistins did at the might of sampson , whom they saw with their eyes to be like other men . let them in the height of their pride and rage of their madness pretend what they please , they cannot but be , they really are amazed to see poor creatures whom otherwise they exceedingly despise , constant unto the truth and profession of the gospel , against all their allurements and affrightments . they know not , they consider not the constant supplyes of the strength and grace which they receive from their leader . he gives them the spirit of truth which the world neither sees nor knows , john . . and therefore wonder from whence they have their ability and constancy . they cry , what will nothing turn these poor foolish creatures out of their way ? they by them one way , and then another ; add one weight of affliction and oppression unto another , and think surely this will effect their design ; but they find themselves deceived , and know not whence it is . the wayes of o●edience are hence also marvellous unto believers themselves . when they consider their own frailty and weakness , how ready they are to faint , how often they are surprized , and withal take a prospect of what opposition lyes against them , from indwelling sin , satan and the world , which they are acquainted with in several instances of their power and prevalency , they neither know how they have abode so long in their course as they have done , nor how they shall continue it unto the end . but they are relieved when they come to the promise of the gospel . there they see whence their preservation doth proceed . they see this captain of their salvation in whom is the fulness of the spirit , and to whom are committed all the stores of grace , giving out daily and hourly unto them as the matter doth require . as the captain in an army doth not at once give out unto his souldiers the whole provision that is needful for their way and undertaking ; which if he should , the most of them would instantly waste it , and so quickly perish for want ; but he keeps provision for them all in his stores , and gives out unto them according to their daily necessities ; so god gave the people manna for their daily food in the wilderness : even so deals this great leader with the sons of god. he keeps the stores of grace and spiritual strength in his own hand ; and from thence imparts unto them according as they stand in need . fourthly , he subdues their enemies . and this belongs unto his office as the captain of their salvation in an especial manner . many enemies they have , and unless they are conquered and subdued , they can never enter into glory . satan , the world , death and sin , are the chief or heads of them , and all these are subdued by christ ; and that two wayes . first , in his own person . for they all attempted him , and failed in their enterprize , john . . he bruised the serpents head , gen. . . and destroyed him that had the power of death , that is the devil , v. . of this chapter ; destroyed his power in a glorious and triumphant manner , col. . . he spoyled principalities and powers , and made a shew of them openly , triumphing over them in his cross , adding the utmost complement unto his victory in a triumph . and he overcome the world , john . . be of good chear , saith he , i have overcome the world . both it , and the prince of it were put under his feet . death also was subdued by him : he swallowed it up in victory , cor. . . he plucked out its sting , broke its power , disannulled its peremptory law , when he shook it off from him , and rose from under it , acts . . sin also set upon him in his temptations , but was utterly foiled ; as all sin is destroyed in its very being , where it is not obeyed . and all this was for the advantage of the sons of god. for ( . ) he hath given them encouragement in shewing them that their enemies are not invincible ; their power is not uncontrollable , their law not peremptory or eternal ; but that having been once conquered , they may the more easily be dealt withal . ( . ) they know also , that all these enemies set upon his person in their quarrel , and as he was the great defender of the faithful : so that although they were not conquered by their persons , yet they were conquered in their cause ; and they are called in to be sharers in the victory , although they were not engaged in the battle . ( . ) that he subdued them by gods ordinance and appointment , as their representative ; declaring in his person who is the head , what should be accomplished in every one of his members . and ( . ) that by his personal conquest over them , he hath left them weak , maimed , disarmed and utterly deprived of that power they had to hurt and destroy , before he engaged with them . for he hath thereby deprived them ; ( . ) of all their right and title to exercise their enmity against ; or dominion over the sons of god. before his dealing with them , they had all right to the utmost over mankind . satan to rule , the world to vex , sin to enslave , death to destroy and give up unto hell. and all this right was enrolled in the law , and hand-writing of ordinances which was against us . this was cancelled by christ , nailed to the cross , never to be pleaded more , col. . . and when any have lost their right or title unto any thing , what ever their strength be , they are greatly weakned . but he hath herein ( . ) deprived them of their strength also . he took away the strength of sin as a law , and the sting of death in sin , the arms of the world in the curse , and the power of satan in his works and strong-holds . but this is not all ; he not only subdues these enemies for them , but also in them and by them ; for though they have neit●●r title nor arms , yet they will try the remainder of their power against them also . but thanks be to god , saith the apostle , who giveth us the victory by jesus christ , cor. . . he enables us in our own persons to conquer all these enemies . nay , saith he , in all these things we are more than conquerors , rom. . . because we hav● more assurance of success , more assistance in the conflict , more joy in the tryal , than any other conquerors have ; or we do not only conquer , but triumph also . for satan , he tells believers , that they have , overcome the wicked one , john . , . and shews how it came to pass that they should be able to do so , chap. . v. . it is , because greater is he that is in them , than he that is in the world . the good spirit which he hath given unto them to help and assist them , is infinitely greater and more powerful than that evil spirit which rules in the children of disobedience : and by this means is satan bruised even under their feet . a conflict indeed we must have with them ; we must wrestle with principalities and powers in heavenly places , but the success is secured through the assistance we receive from this captain of our salvation . the world also is subdued in them and by them , john . . whosoever is born of god overcometh the world , and this is the victory that overcometh the world even our faith . faith will do this work ; it never failed in it , nor ever will. he that believeth shall overcome ; the whole strength of christ is engaged unto his assistance . sin is the worst and most obstinate of all their enemies . this puts them hard to it in the battle , and makes them cry out for aid and help , rom. . . but this also they receive strength against , so as to carry away the day . i thank god , saith the apostle , through jesus christ our lord , v. . namely , for deliverance and victory . sin hath a double design in its enmity against us . ( . ) to reign in us : ( . ) to condemn us . if it be disappointed in these designs , it is absolutely conquered , and that it is by the grace of christ. as to its reign and dominion it is perfectly defeated for the present , rom. . . the means of its rule , is the authority of the law over us ; that being removed , and our souls put under the conduct of grace , the reign of sin comes to an end . nor shall it condemn us , rom. . . and what can it then do ? where is the voice of this oppressor ? it abides but a season ; and that but to endure and dye . death also contends against us , by its own sting , and our fear ; but the first by the grace of christ is taken from it , and the latter we are delivered from , and so have the victory over it . and all this is the work of this captain of our salvation for us , and in us . ( . ) he doth not only conquer all their enemies , but he avenges their sufferings upon them , and punisheth them for their enmity . these enemies though they prevail not absolutely , nor finally against the sons of god , yet by their temptations , persecutions , oppressions , they put them oft times to unspeakable hardships , sorrow and trouble . this the captain of their salvation will not take at their hands ; but will avenge upon them all their ungodly endeavours from the lowest unto the greatest and highest of them . some he will deal withal in this world ; but he hath appointed a day wherein not one of them shall escape . see rev. . , . devil , and beast , and false prophet , and death , and hell , shall altogether into the lake of fire . ( . ) he provides a reward , a crown for them , and in the bestowing thereof , accomplisheth this his blessed office of the captain of our salvation . he is gone before the sons into heaven , to make ready their glory , to prepare a place for them , and he will come and receive them unto himself , that where he is , there they may be also , john . , . when he hath given them the victory , he will take them unto himself , even unto his throne , rev. . . and as a righteous judge give unto them a crown of righteousn●ss and glory , tim. . . and thus is the whole work of conducting the sons of god unto glory , from first to last , committed unto this great captain of their salvation , and thus doth he discharge his office and trust therein ; and blessed are all they who are under his leading and guidance . and all this should teach us ; first , to betake our selves unto him , and to relye upon him in the whole course of our obedience , and all the passages thereof . to this purpose is he designed by the father , this hath he undertaken ; and this doth he go through withal . no address that is made unto him in this matter , will he ever refuse to attend unto ; no case or condition that is proposed unto him , is too hard for him , or beyond his power to relieve : he is careful , watchful , tender , faithful , powerful , and all these properties and blessed endowments will he exercise in the discharge of this office. what should hinder us from betaking our selves unto him continually ? is our trouble so small , are our duties so ordinary , that we can wrestle with them , or perform them in our own strength ? alas , we can do nothing , not think a good thought , not endure a reproachful word . and what ever we seem to do or endure of our selves , it is all lost ; for in us there dwelleth no good thing : or are our distresses so great , our temptations so many , our corruptions so strong , that we begin to say there is no hope ? is any thing too hard for the captain of our salvation ? hath he not already conquered all our enemies ? is he not able to subdue all things by his power ? shall we faint whilest jesus christ lives and reigns ? but it may be , we have looked for help and assistance , and it hath not answered our expectation , so that now we begin to faint and despond . sin is not subdued , the world is still triumphant , and satan rageth as much as ever ; his temptations are ready to pass over our souls ; but have we sought for his help and assistance in a due manner with faith and perseverance , unto right ends of his glory , and advantage of the gospel ? have we taken a right measure of what we have received ? or do we not complain without a cause ? let us not judge according to outward appearance , but judge righteous judgement . what is it to us , if the world triumph , if satan rage , if sin tempt and vex , we are not promised that it shall be otherwise . but are we forsaken ? are we not kept from being prevailed against ? if we ask amiss , or for improper ends , or know not what we do receive , or think because the strength of enemies appears to be great , we must fail and be ruined ; let us not complain of our captain ; for all these things arise from our own unbelief . let our application unto him be according unto his command , our expectations from him according to the promise ; our experiences of what we receive be measured by the rule of the word , and we shall find , that we have all grounds of assurance , that we can desire . let us then in every condition look unto jesus the author and finisher of our faith , who hath undertaken the leading of us in the whole course of our obedience from first to last , and we shall not need to faint , nor shall we ever fail . secondly , to look for direction and guidance from him . this in an especial manner belongs unto him as the captain of our salvation . there are two things which we find by experience , that professors are apt to be at a great loss in , whilest they are in this world. the worship of god , and their own troubles . for the first , we see and find that woful variance that is among all sorts of men ; and for the latter , we are apt our selves to be much bewildred in them , as unto our duty and our way . now all this uncertainty ariseth from the want of a due attendance unto jesus christ as our guide . in reference unto both these , he hath peculiarly promised his presence with us . with the dispensers of the word he hath promised to be unto the ends of the world , or consummation of all things , matth. . . and we find him walking in the midst of his golden candlesticks ; rev. . in that allegorical description of the gospel church-state and worship , which we have in ezekiel , there is a peculiar place assigned unto the prince . now one end of his presence is , to see that all things are done according unto his mind and will. and unto whom should we go but unto himself alone . his word here will prove the best directory , and his spirit the best guide . if we neglect these , to attend unto the wisdom of men , we shall wander in uncertainties all our dayes . it is so also in respect of our troubles ; we are ready in them to consult with flesh and blood ; to look after the examples of others , to take the advice that comes next to hand . when the lord christ hath promised his presence with us in them all ; and that as the captain of our salvation . and if we neglect him , his example , his direction , his teaching , it is no wonder if we pine away under our distresses . ii. we may observe , that the lord jesus christ being priest , sacrifice and altar himself , the offering whereby he was consecrated unto the perfection and complement of his office , was of necessity to be part of that work , which as our priest and mediator he was to undergo and perform . when other typical priests were to be consecrated , there was an offering of beasts appointed for that purpose , and an altar to offer on , and a person to consecrate them . but all this was to be done in and by jesus christ himself . even the father is said to consecrate him , but upon the account of his designing him and appointing him unto this office ; but his immediate actual consecration was his own work , which he performed when he offered himself through the eternal spirit . by his death and suffering , which he underwent in the discharge of his office , and as a priest therein offered himself unto god , he was dedicated and consecrated unto the perfection of his office. this would require our further explication in this place , but that it will again occur unto us more directly . iii. the lord christ being consecrated and perfected through sufferings , hath consecrated the way of suffering , for all that follow him to pass through unto glory . all complaints of sufferings , all despondencies under them , all fears of them are rendered unjust and unequal by the sufferings of christ. it is surely righteous that they should be contented with his lot here , who desire to be received into his glory hereafter . now there are sundry things that follow upon this consecration of the way of suffering by jesus christ. as , first , that they are made necessary , and unavoidable : men may hope and desire other things , and turn themselves several wayes in their contrivances to avoid them , but one way or other , sufferings will be the portion of them that intend to follow this captain of salvation . the apostle tells believers , that they are predestinated to be conformed to the image of the son of god , rom. . . and lets them know in the close of that chapter , that no small part of this conformity consists in their afflictions and sufferings . the head having passed through them , there is a measure of afflictions belonging unto the body , which every member is to bear his share of , col. . . and the lord jesus himself hath given this law unto us , that every one who will be his disciple must take up his cross , and follow him . discipleship and the cross are inseparably knit together , by the unchangeable law and constitution of christ himself . and the gospel is full of warnings and instructions unto this purpose ; that none may complain that they were surprized , or that any thing did befall them in the course of their profession which they looked not for . men may deceive themselves with vain hopes and expectations , but the gospel deceiveth none ; it tells them plainly before-hand , that through many tribulations they must enter into the kingdom of god ; and that they who will live godly in christ jesus shall suffer persecution . if they like not of these terms , they may let the way of christ alone ; if they will not do so , why do they yet complain ? christ will be taken with his cross , or not at all . and the folly of our hearts can never be enough bewailed , in thinking strange of trials and afflictions ; when the very first thing that the lord christ requireth of them that will be made partakers of him , is , that they deny themselves , and take up their cross . but we would be children , and not be chastised ; we would be gold , and not be tried ; we would overcome , and yet not be put to fight and contend ; we would be christians , and not suffer : but all these things are contrary to the eternal law of our profession . and so necessary is this way made , that though god deal with his people in great variety , exercising some with such trials and troubles , that other sometimes in comparison of them seem utterly to go free , yet every one , one way or other , shall have his share and measure . and those exceptions that are made in the providence of god , as to some individual persons at some seasons , derogate nothing from the general necessity of the way towards all that do believe . secondly , it hath made all sufferings for the gospel honourable . the sufferings of christ himself were indeed shameful , and that not only in the esteem of men , but also in the nature of them , and by gods constitution . they were part of the curse , as it is written , cursed is he that hangs upon a tree . and as such our lord jesus christ looked on them , when he wrestled with and conquered the shame as well as the sharpness . but he hath rendred all the sufferings of his that remain very honourable in themselves , what ever they are in the reputation of a blind perishing world . that which is truly shameful in suffering , is an effect of the curse for sin . this christ by his suffering hath utterly separated from the sufferings of his disciples . hence the apostles rejoyced th●t they had the honour to suffer shame for his name , acts . . that is , the things which the world looked on as shameful , but themselves knew to be honourable . they are so in the sight of god , of the lord jesus christ , of all the holy angels , which are competent judges in this case . god hath a great cause in the world , and that such a one as wherein his name , his goodness , his love , his glory is concerned ; this in his infinite wisdom is to be witnessed , confirmed , testified unto by sufferings . now can there be any greater honour done unto any of the sons of men , than that god should single them out from among the rest of mankind , and appoint them unto this work ? men are honoured according to their riches and treasures . and when moses came to make a right judgment concerning this thing , he esteemed the reproach of christ greater riches than all the treasures of egypt , heb. ● . . we believe that god gave great honour unto the apostles and martyrs of old in all their sufferings . let us labour for the same spirit of faith in reference unto our selves , and it will relieve us under all our trials . this then also hath christ added unto the way of sufferings by his consecration of it for us . all the glory and honour of the world is not to be compared with theirs , unto whom it is given in the behalf of christ not only to believe on him , but also to suffer for him , pet. . , , . thirdly , he hath thereby made them us●ful and profitable . troubles and afflictions in themselves and their own nature have no good in them , nor do they tend unto any good end : they grow out of the first sentence against sin , and are in their own nature poenal tending unto death , and nothing else . nor are they in those who have no interest in christ , any thing but effects of the wrath of god. but the lord christ by his consecrating of them , to be the way of our following him , hath quite altered their nature and tendency ; he hath made them good , useful and profitable . i shall not here shew the usefulness of afflictions and sufferings , the whole scripture abundantly testifieth unto it , and the experience of believers in all ages and seasons confirms it . i only shew whence it is that they become so , and that is , because the lord christ hath consecrated , dedicated and sanctified them unto that end . he hath thereby cut them off from their old stock of wrath and the curse , and planted them on that of love and good-will . he hath taken them off from the covenant of works , and translated them into that of grace . he hath turned their course from death , towards life and immortality ; mixing his grace love and wisdom with these bitter waters , he hath made them sweet and wholesome . and if we would have benefit by them , we must always have regard unto this consecration of them . fourthly , he hath made them safe . they are in their own nature a wilderness , wherein men may endlesly wander and quickly lose themselves . but he hath made them a way , a safe way ; that way-faring men , though fools , may not erre therein . never did a believer perish by afflictions or persecutions : never was good gold or silver consumed or lost in this furnace . hypocrites indeed and false professors , fearful and unbelievers are discovered by them , and discarded from their hopes . but they that are disciples indeed , are never safer than in this way , and that because it is consecrated for them . sometimes it may be through their unbelief , and want of heeding the captain of their salvation , they are wounded and cast down by them for a season , but they are still in the way , they are never turned quite out of the way . and this through the grace of christ doth turn also unto their advantage . nay it is not only absolutely a safe way , but comparatively more safe than the way of prosperity . and this the scripture , with the experience of all saints , bear plentiful witness unto . and many other blessed ends are wrought by the consecration of this way for the disciples of christ , not now to be insisted on . there remains yet to be considered in the words of the apostle , the reason why the captain of our salvation was to be consecrated by sufferings ; and this he declares in the beginning of the verse , it became god so to deal with him ; which he amplifies by that description of him , for whom are all things , and by whom are all things . having such a design as he had , to bring many sons unto glory , and being he , for whom are all things , and by whom are all things , it became him so to deal with the captain of their salvation . what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here intended , and what is the importance of the word , was declared before . this becomingness , what ever it be , it ariseth from hence , that god is he for whom are all things , and by whom are all things . it became him , not only who is so , but as he is so , and because he is so . there is no reason for the addition of that consideration of god in this matter , but that the cause is in them contained and expressed , why it became him to do that which is here ascribed unto him . we are then to enquire what it is that is principally regarded in god in this attribution , and thence we shall learn how it became him to bring the lord christ unto suffering . now the description of god in these words , is plainly of him as the first cause and last end of all things ; neither is it absolutely his power in making all of nothing , and his sovereign eternal being requiring that all things tend unto his glory that are intended in the words . but he is the governour , ruler and judge of all things made by him and for him , with respect unto that order and law of their creation which they were to observe . this rule and government of all things , taking care that as they are of god , so they should be for him , is that which the apostle respects . this then is that which he asserts , namely that it became god , as the governour , ruler and judge of all , to consecrate christ by sufferings ; which must be farther explained . man being made an intellectual creature , had a rule of moral obedience given unto him . this was he to observe to the glory of his creator and law-giver , and as the condition of his coming unto him , and enjoyment of him . this is here supposed by the apostle ; and he discourseth how man having broken the law of his creation , and therein come short of the glory of god , might by his grace be again made partaker of it . with respect unto this state of things , god can be no otherwise considered but as the supreme governour and judge of them . now that property of god , which he exerteth principally as the ruler and governour of all , is his justice , justitia regiminis , the righteousness of government . hereof there are two branches ; for it is either remunerative or vindictive . and this righteousness of god , as the supreme ruler and judge of all , is that , upon the account whereof it was meet for him , or became him to bring the sons to glory by the sufferings of the captain of their salvation . it was hence just , equal , and therefore indispensibly necessary that so he should do . supposing that man was created in the image of god , capable of yielding obedience unto him , according to the law concreated with him , and written in his heart , which obedience was his moral being for god , as he was from or of him ; supposing that he by sin had broken this law , and so was no longer for god , according to the primitive order and law of his creation ; supposing also notwithstanding all this , that god in his infinite , grace and love intended to bring some men unto the enjoyment of himself , by a new way , law , and appointment , by which they should be brought to be for him again ; supposing , i say , these things which are all here supposed by our apostle , and were granted by the jews , it became the justice of god , that is , it was so just , right , meet and equal , that the judge of all the world who doth right could no otherwise do , than cause him , who was to be the way , cause , means and author of this recovery of men into a new condition of being for god , to suffer in their steed . for whereas the vindictive justice of god , which is the respect of the universal rectitude of his holy nature , unto the deviation of his rational creatures from the law of their creation , required that that deviation should be revenged , and themselves brought into a new way of being for god , or of glorifying him by their sufferings , when they had refused to do so by obedience , it was necessary on the account thereof , that if they were to be delivered from that condition , that the author of their deliverance should suffer for them . and this excellently suits the design of the apostle , which is to prove the necessity of the suffering of the messiah , which the jews so stumbled at . for if the justice of god required that so it should be , how could it be dispensed withall ? would they have god unjust ? shall he fore-go the glory of his righteousn●ss and holiness , to please them in their presumption and prejudices ? it is true indeed , if god had intended no salvation of his sons but one that was temporal , like that granted unto the people of old under the conduct of joshua , there had been no need at all of the sufferings of the captain of their salvation . but they being such , as in themselves had sinned , and come short of the glory of god , and the salvation intended them being spiritual , consisting in a new ordering of them for god , and the bringing of them unto the eternal enjoyment of him in glory , there was no way to maintain the honour of the justice of god , but by his sufferings . and as here lay the great mistake of the jews , so the denial of this condecency of gods justice , as to the sufferings of the messiah , is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the socinians . schlictingius on this place would have no more intended , but that the way of bringing christ to suffer was answerable unto that design which god had laid to glorifie himself in the salvation of man. but the apostle says not , that it became , or was suitable unto an arbitrary free decree of god , but it became himself as the supreme ruler and judge of all ; he speaks not of what was meet unto the execution of a free decree , but what was meet on the account of gods holiness and righteousness to the constitution of it , as the description of him annexed doth plainly shew . and herein have we with our apostle discovered the great indispensible and fundamental cause of the sufferings of christ. and we may hence observe , that , v. such is the desert of sin , and such is the immutability of the justice of god , that there was no way possible to bring sinners unto glory , but by the death and sufferings of the son of god , who undertook to be the captain of their salvation . it would have been unbecoming god , the supreme governour of all the world , to have passed by the desert of sin without this satisfaction . and this being a truth of great importance , and the foundation of most of the apostles ensuing discourses , must be a while insisted on . in these verses , that fore-going , this , and some of those following , the apostle directly treats of the causes of the sufferings and death of christ. a matter , as of great importance in it self , comprizing no small part of the mystery of the gospel , so indispensibly necessary to be explained and confirmed unto the hebrews , who had entertained many prejudices against it . in the fore-going verse he declared the cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the inducing , leading , moving cause , which was the grace of god ; by the grace of god he was to taste death for men : this grace he farther explains in this verse , shewing that it consisted in the design of god to bring many sons to glory . all had sinned and come short of his glory . he had according to the exigence of his justice denounced and declared death and judgment to be brought upon all that sinned without exception . yet such was his infinite love and grace , that he determined or purposed in himself to deliver some of them , to make them sons , and to bring them unto glory . unto this end he resolved to send or give his son to be a captain of salvation unto them . and this love or grace of god is every where set forth in the gospel . how the sufferings of this captain of salvation became useful unto the sons , upon the account of the manifold union that was between them , he declares in the following verses , farther explaining the reasons and causes why the benefit of his sufferings should redound unto them . in this verse he expresseth the cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the procuring cause of the death and sufferings of christ , which is the justice of god , upon supposition of sin , and his purpose to save sinners . and this upon examination we shall find to be the great cause of the death of christ. that the son of god , who did no sin , in whom his soul was always well pleased on the account of his obedience , should suffer and die , and that a death under the sentence and curse of the law , is a great and astonishable mystery ; all the saints of god admire at it , the angels desire to look into it . what should be the cause and reason hereof ? why god should thus bruise him , and put him to grief ? this is worth our enquiry ; and various are the conceptions of men about it . the socinians deny that his sufferings were poenal , or that he died to make satisfaction for sin ; but only that he did so , to confirm the doctrine that he had taught , and to set us an example to suffer for the truth . but his doctrine carried its own evidence with it , that it was from god , and was besides uncontrollably confirmed by the miracles that he wrought . so that his sufferings on that account might have been dispensed withall . and surely this great and stupendous matter of the dying of the son of god , is not to be resolved into a reason and cause that might so easily be dispensed with . god would never have given up his son to die , but only for such causes and ends as could no otherwise have been satisfied or accomplished . the like also may be said of the other cause assigned by them , namely to set us an example . it is true , in his death he did so , and of great and singular use unto us it is that so he did . but yet neither was this from any precedent law or constitution , nor from the nature of the thing it self , nor from any property of god indispensibly necessary : god could by his grace have carried us through sufferings , although he had not set before us the example of his son ; so he doth through other things no less difficult , wherein the lord christ could not in his own person go before us ; as in our conversion unto god , and mortification of indwelling sin , neither of which the lord christ was capable of . we shall leave them then , as those who acknowledging the death of christ , do not yet acknowledge or own any sufficient cause or reason why he should die . christians generally allow that the sufferings of christ were poenal , and his death satisfactory for the sins of men ; but as to the cause and reason of his so suffering they differ . some , following austine , refer the death of christ solely unto the wisdom and sovereignty of god. god would have it so , and therein are we to acquiesce . other ways of saving the elect were possible , but this god chose , because so it seemed good unto him . hence arose that saying , that one drop of the blood of christ was sufficient to redeem the whole world ; only it pleased god that he should suffer unto the utmost . and herein are we to rest , that he hath suffered for us , and that god hath revealed . but this seems not to me any way to answer that which is here affirmed by the apostle , namely that it became god , as the supreme governour of all the world , so to cause christ to suffer ; nor do i see what demonstration of the glory of justice can arise from the punishing of an innocent person , who might have been spared , and yet all the ends of his being so punished to have been otherwise brought about . and to say , that one drop of christs bloud was sufficient to redeem the world , is derogatory unto the goodness , wisdom , and righteousness of god , in causing not only the whole to be shed , but also his soul to be made an offering for sin , which was altogether needless if that were true . but how far this whole opinion is from truth , which leaves no necessary cause of the death of christ , will afterwards appear . others say , that on supposition that god had appointed the curse of the law , and death to be the penalty of sin , his faithfulness and veracity were engaged so far , that no sinner should go free , or be made partaker of glory but by the intervention of satisfaction . and therefore on the supposition that god would make some men his sons , and bring them to glory , it was necessary with respect unto the engagement of the truth of god , that he should suffer , die , and make satisfaction for them . but all this they refer originally unto a free constitution , which might have been otherwise . god might have ordered things so , without any derogation unto the glory of his justice or holiness in the government of all things , as that sinners might have been saved without the death of christ. for if he had not engaged his word , and declared that death should be the penalty of sin , he might have freely remitted it without the intervention of any satisfaction . and thus all this whole work of death being the punishment of sin , and of the sufferings of christ for sinners , is resolved into a free purpose and decree of gods will , and not into the exigence of any essential property of his nature ; so that it might have been otherwise in all the parts of it , and yet the glory of god preserved every way entire . whether this be so or no , we shall immediately enquire . others grant many free acts of the mind and will of god in this matter : as , . the creation of man in such a condition , as that he should have a moral dependance on god in reference unto his utmost end , was an effect of the sovereign pleasure will and wisdom of god. but on supposition of this decree and constitution , they say , the nature , authority , and holiness of god required indispensibly , that man should yield unto him that obedience which he was directed unto , and guide● in , by the law of his creation ; so that god could not suffer him to do otherwise , and remain in his first state , and come unto the end first designed unto him , without the loss of his authority , and wrong of his justice . again , they say , that god did freely by an act of his sovereign will and pleasure decree to permit man to sin and fall , which might have been otherwise . but on supposition that so he should do , and would do , and thereby infringe the order of his dependance on god , in reference unto his utmost end , that the justice of god , as the supreme governour of all things , did indispensibly require , that he should receive a meet recompence of reward , or be punished answerably unto hi● crimes ; so that god could not have dealt otherwise with him , without an high derogation from his own righteousness . again , they say , that god by a meer free act of his love and grace designed the lord jesus christ to be the way and means for the saving of sinners ; which might have been otherwise . he might without the least impeachment of the glory of any of his essential properties have suffered all mankind to have perished under that penalty which they had justly incurred ; but of his own meer love , free grace and good pleasure he gave and sent him to redeem them . but on the supposition thereof they say , the justice of god required , that he should lay on him the punishment due unto the sons whom he redeemed ; it became him on the account of his natural essential justice to bring him unto sufferings . and in this opinion is contained the truth laid down in our proposition , which we shall now farther confirm ; namely that it became the nature of god , or the essential properties of his nature required indispensibly , that sin should be punished with death , in the sinner or in his surety : and therefore if he would bring any sons to glory , the captain of their salvation must undergo death and sufferings , to make satisfaction for them . for , first , consider that description which the scripture giveth us of the nature of god in reference unto sin ; and this it doth either metaphorically , or properly ; in the first way it compares god unto fire , unto a consuming fire , and his actings toward sin as the acting of fire on that which is combustible , whose nature it is to consume them , deut. . . thy god is a consuming fire ; which words the apostle repeats , heb. . . devouring fire and everlasting burnings , isa. . . hence when he came to give the law , which expresseth his wrath and indignation against sin , his presence was manifested by great and terrible fires and burnings , until the people cried out , let me not see this great fire any more , lest i die , deut. . . they saw death and destruction in that fire , because it expressed the indignation of god against sin ; and therefore the law it self is also called a fiery law , deut. . . because it contains the sense and judgment of god against sin ; as in the execution of the sentence of it , the breath of the lord is said to kindle the fire of it like a stream of brimstone , isa. . . so chap. . , . and by this metaphor doth the scripture lively represent the nature of god in reference unto sin . for as it is the nature of fire to consume and devoure all things that are put into it , without sparing any or making difference ; so is the nature of god in reference unto sin : where ever it is , he punisheth and revengeth it according to its demerit . the metaphor indeed expresseth not the manner of the operation of the one and the other , but the certainty and event of the working of both from the principles of the nature of the one and the other . the fire so burneth by a necessity of nature , as that it acts to the utmost of its quality and faculty by a pure natural necessity . god punisheth sin , as suitably unto the principle of his nature , that otherwise he cannot do , yet so , as that for the manner , time , measure and season , they depend on the constitution of his wisdom and righteousness , assigning a meet and equal recompence of reward unto every transgression . and this the scripture teacheth us by this metaphor , or otherwise we are led by it from a right conception of that which it doth propose : for god cannot at all be unto sin and sinners as a devouring fire , unless it be in the principles of his nature indispensibly to take vengeance on them . again , the scripture expresseth this nature of god with reference unto sin , properly as to what we can conceive thereof in this world , and that is by his holiness , which it sets forth to be such , as that on the account thereof he can bear with no sin , nor suffer any sinner to approach unto him ; that is , let no sin go unpunished , nor admit of any sinner into his presence whose sin is not expiated and satisfied for . and what is necessary upon the account of the holiness of god , is absolutely and indispensibly so , his holiness being his nature . thou art , saith habakkuk , of purer ey●s than to behold evil , and canst not look on iniquity , chap. . . thou canst not by any means hav● any thing to do with sin ; that is , it may be , because he will not ; nay , saith he , it is upon the account of his purity , or holiness . that is such , as he cannot pass by sin , or let it go unpunished . the psalmist also expresseth the nature of god to the same purpose , psal. . , , . thou art not a god that hath pleasure in wickedness , neither shall evil dwell with thee ; the foolish shall not stand in thy sight , thou hatest all the workers of iniquity , thou shalt destroy them that speak leasing , the lord will abhor the bloody and deceitful man. what is the formal reason and cause of all these things , that he hates , abhors , and will destroy sin and sinners ? it is because he is such a god ; thou art not a god to do otherwise ; a god of such purity , such holiness ; and should he pass by sin without the punishment of it , he would not be such a god as he is . without ceasing to be such a god , so infinitely holy and pure , this cannot be : the foolish , and all workers of iniquity must be destroyed , because he is such a god. and in that proclamation of his name , wherein he declared many blessed eternal properties of his nature , he adds this among the rest ; that he will by no means clear the guilty , exod. . . this his nature , this his eternal holiness requireth , that the guilty be by no means cleared . so joshua instructs the people in the nature of this holiness of god , chap. . . ye cannot serve the lord , for he is an holy god ; he is a jealous god , he will not forgive your transgressions , nor your sins . that is , if you continue in your sins , if there be not a way to free you from them , it is in vain for you to have any thing to do with this god ; for he is holy and jealous , and will therefore certainly destroy you for your iniquities . now if such be the nature of god , that with respect thereunto , he cannot but punish sin in whomsoever it be found , then the suffering of every sinner , in his own person , or by his sur●ty , doth not depend on a meer free voluntary constitution , nor is resolved meerly into the veracity of god , in his commination or thre●tning , but is antecedently unto them indispensibly necessary , unless we would have the nature of god changed , that sinners may be freed . whereas therefore the lord christ is assigned the captain of our salvation , and hath undertaken the work of bringing sinners unto glory , it was meet with respect unto the holiness of god , that he should undergo the punishment due unto their sin . and thus the necessity of the sufferings and satisfaction of christ , is resolved into the holiness and nature of god ; he being such a god as he is , it could not otherwise be . secondly , the same is manifest from that principle whereunto the punishment of sin is assigned ; which is not any free act of the will of god , but an essential property of his nature ; namely , his justice or righteousness . what god doth because he is righteous , is necessary to be done . and if it be just with god in respect of his essential justice to punish sin , it would be unjust not to do it : for to condemn the innocent , and to acquit the guilty is equally unjust . justice is an eternal and unalterable rule , and what is done according unto it , is necessary ; it may not otherwise be , and justice not be impeached . that which is to be done with respect to justice , must be done ; or he that is to do it , is unjust . thus it is said to be a righteous thing with god to render tribulation unto sinners , thess. . . because he is righteous , and from his righteousness or justice ; so that the contrary would be unjust , not answer his righteousness . and it is the judgement of god , that they who commit sin , are worthy of death , rom. . . namely , it is that which his justice requireth should be so ; that is , the judgement of god. not only doth he render death unto sinners , because he hath threatned so to do , but because his justice necessarily requireth that so he should do . so the apostle farther explains himself , chap. . , , , , . where he calls the last day , the day of the revelation of the righteous judgement of god ; wherein by rendring tribulation unto sinners , he will manifest what his righteousness requires . and what that requires cannot otherwise be ; god being naturally , necessarily , essentially righteous . and this property of gods nature requiring that punishment be infl●cted on sin and sinners ; is often in scripture called his anger and wrath. for although sometimes the effects of anger and wrath in punishment it self , be denoted by those expressions , yet often also they denote the habitude of the nature of god in his justice towards sin . for anger in it self being a passion and perturbation of mind , including change and weakness , cannot properly be ascribed unto god ; and therefore when it is spoken of , as that which is in him , and not of the effects which he works on others , it can intend nothing but his vindictive justice , that property of his nature , which necessarily enclines him unto the punishment of sin . thus it is said , that his wrath or anger is revealed from heaven against all ungodliness , rom. . . that is , he discovers in his judgements what is his justice against sin . and thus when he comes to deal with christ himself , to make him a propitiation for us ; he is said to have set him forth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . , . to declare his righteousness for the remission of sins ; that he might be just , and the justifier of them that believe in jesus ; as god would pardon sin , and justifie them that believe , so he would be just also ; and how could this be ; by punishing our sins in christ : that declared his righteousness : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , here , is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , documentum ; a declaration by an especial instance or example ; or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he is said to have punished sodom and gomorrah , and to have left them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an example unto them that should live ungodly ; that is , an instance of what his dealings would be with sinners . so god is said here to have declared his righteousness by an example in the sufferings of christ ; which indeed was the greatest instance of the severity and inexorableness of justice against sin , that god ever gave in this world . and this he did , that he might be just as well as gracious and merciful in the forgiveness of sin . now if the justice of god did not require , that sin should be punished in the mediator , how did god give an instance of his justice in his sufferings ; for nothing can be declared , but in and by that which it requires ; for to say , that god shewed his righteousness in doing that , which might have been omitted without the least impeachment of his righteousness , is in this matter not safe . thirdly , god is the supream ruler , governour and judge of all . to him as such it belongeth to do right . so saith abraham , gen. . . shall not the judge of all the earth do right ? undoubtedly he will do so , it belongs unto him so to do : for , saith the apostle , is god unrighteous who taketh vengeance , god forbid ; for then how shall god judge the world , rom. . , . right judgement in all things belongs unto the vniversal rectitude of the nature of god , as he is the supream governour and judge of all the world . now the goodness and rightness of all things , consists in the observation of that place and order which god in their creation allotted unto them , whereon he pronounced that they were exceeding good. and that this order be preserved for the good of the whole , it belongs unto the government of god to take care ; or if it be in any thing transgressed not to leave all things in confusion , but to reduce them into some new order and subjection unto himself . that this order was broken by sin we all know . what shall now the governour of all the world do ? shall he leave all things in disorder and confusion ? cast off the works of his hands , and suffer all things to run at random ? would this become the righteous governour of all the world ? what then is to be done to prevent this confusion ? nothing remains , but that he who brake the first order by sin , should be subdued into a new one by punishment . this brings him into subjection unto god upon a new account . and to say that god might have let his sin go unpunished , is to say , that he might not be righteous in his government , nor do that which is necessary for the good , beauty and order of the whole . but hereof somewhat was spoken in the opening of the words , so that it needs not farther be insisted on . lastly , there is no common presumption engrafted in the hearts of men , concerning any free act of god , and which might have been otherwise . no free decree or act of god is , or can be known unto any of the children of men , but by revelation ; much less have they all of them universally an inbred perswasion concerning any such acts or actings . but of the natural properties of god , and his acting suitable unto them ; there is a secret light and perswasion engrafted in the hearts of all men by nature . at least , those things of god , whereof there is a natural and indelible character in the hearts of all men , are natural , necessary and essential unto him . now that god is just , and that therefore he will punish sin , all sin , is an inbred presumption of nature , that can never be rooted out of the minds of men . all sinners have an inbred apprehension that god is displeased with sin ; and that punishment is due unto it . they cannot but know , that it is the judgement of god that they who commit sin are worthy of death . and therefore though they have not the law written to instruct them , yet their thoughts accuse them upon sin , rom. . , . that is , their consciences ; which is the judgement which a man makes of himself in reference unto the judgement of god. and therefore all nations who retained any knowledge of a deity , constantly invented some wayes and means whereby they thought they might expiate sin , and appease the god that they feared . all which manifests that the punishment of sin , inseparably follows the nature of god , and such properties thereof , as men have a natural inbred notion and presumption of . for if it depended meerly on the will of god , and his faithfulness in the accomplishing of that threatning and constitution , whereof they had no knowledge ; they could not have had such an immoveable and unconquerable apprehension of it . but these things i have handled at large elsewhere . and this fully discovers the vile and horrid nature of sin . fools , as the wise man tells us , make a mock of it . stifling for a while their natural convictions , they act as if sin were a thing of nought ; at least , not so horrible as by some it is represented . and few there are who endeavour aright to obtain a true notion of it ; contenting themselves in general , that it is a thing that ought not to be . what direct opposition it stands in , unto the nature , properties , rule and authority of god , they consider not . but the last day will discover the true nature of it ; when all eyes shall see what it deserves in the judgement of god , which is according unto righteousness . is it a small thing for a creature to break that order which god at first placed him and all things in ? to cast off the rule and authority of god , to endeavour to dethrone him , so that he cannot continue to be the supream governour of all things , and judge of all the world , unless he punish it ? is it a small thing to set up that which hath an utter inconsistency with the holiness and righteousness of god , so that if it go free , god cannot be holy and righteous ? if these things will not now sink into the minds of men ; if they will not learn the severity of god in this matter from the law , on the threatning and curse whereof he hath impressed the image of his holiness and justice , as was said , they will learn it all in hell. why doth god thus threaten and curse sin and sinners ? why hath he prepared an eternity of vengeance and torment for them ? is it because he would ? nay , because it could not otherwise be , god being so holy and righteous as he is . men may thank themselves for death and hell ; they are no more than sin hath made necessary unless god should cease to be holy , righteous , and the judge of all , that they might sin freely and endlesly . and this appears most eminently in the cross of christ ; for god gave in him an instance of his righteousness , and of the desert of sin . sin being imputed unto the only son of god , he could not be spared . if he be made sin , he must be made a curse ; if he will take away our iniquities , he must make his soul an offering for sins , and bear the punishment due unto them . obedience in all duties will not do it ; intercession and prayers will not do it , sin required another manner of expiation . nothing but undergoing the wrath of god , and the curse of the law , and therein answering what the eternal justice of god required , will effect that end. how can god spare sin in his enemies , who could not spare it on his only son ? had it been possible this cup should have passed from him : but this could not be , and god continue righteous . these things i say will give us an insight into the nature of sin , and the horrible provocation wherewith it is attended . and this also opens the mysterie of the wisdom and love and grace of god in the salvation of sinners . this is that which he will for ever be admired in ; a way he hath found out , to exercise grace , and satisfie justice , at the same time , in and by the same person ; sin shall be punished , all sin , yet grace exercised ; sinners shall be saved , yet justice exalted ; all in the cross of christ. verse xi , xii , xiii . the great reason and ground of the necessity of the sufferings of christ hath been declared . it became god that he should suffer . but it doth not yet appear on what grounds this suffering of his could be profitable or beneficial unto the sons to be brought unto glory . it was the sinner himself against whom the law denounced the judgement of death . and although the lord christ undertaking to be a captain of salvation unto the sons of god , might be willing to suffer for them , yet what reason is there that the punishment of one , should be accepted for the sin of another ? let it be granted , that the lord christ had an absolute and soveraign power over his own life , and all the concernments of it , in the nature which he assumed ; as also that he was willing to undergo any sufferings that god should call him unto ; this indeed will acquit the justice of god in giving him up unto death . but whence is it that sinners should come to be so interested in these things , as thereon to be acquitted from sin , and brought unto glory . in these verses the apostle enters upon a discovery of the reasons hereof also . he supposeth indeed , that there was a compact and agreement between the father and son in this matter ; which he afterwards expresly treateth on , chap. . he supposeth also , that in his soveraign authority , god had made a relaxation of the law , as to the person suffering , though not as to the penalty to be suffered ; which god abundantly declared unto the church of the jews in all their sacrifices , as we shall manifest . these things being supposed , the apostle proceeds to declare the grounds of the equity of this substitution of christ , in the room of the sons , and of their advantage by his suffering ; the proposition whereof he layes down in these verses , and the especial application in those that ensue . verse , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is no variety in the reading of these words in any copies ; nor do translators differ in rendring the sense of them . the syriack renders the last testimony , as if the words were spoken unto god , behold i and the children , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom thou hast given unto me o god. the aethiopick ; wherefore they who sanctifie , and they who are sanctified are altogether ; to what purpose i cannot ghess . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is used in this epistle both in the legal sense of it , to separate , consecrate , dedicate ; and in the evangelical , to purifie , sanctifie , to make internally and really holy . it seems in this place to be used in the latter sense , though it include the former also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by just consequence , for they who are sanctified , are separated unto god. the word then expresseth what the lord christ doth unto and for the sons , as he is the captain of their salvation : he consecrates them unto god , through the sanctification of the spirit , and washing in his own blood . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it may be of the masculine gender , and so denote one person ; or of the neuter , and so one thing ; one mass , one common principle ; whereof afterwards . the first testimony is taken from , psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the lxx . render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , narrab● , annuntiabo , the apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more properly , than they by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : in the rest of the words there is a coincidence , the originall being expresly rendered in them . for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be rendered simply to praise , yet it s most frequent use , when respecting god as its object , it is to praise by hymns or psalms : as the apostle here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; tibi hymnos c●nam , or te hymnis celebrabo ; i will sing hymns unto thee , or praise thee with hymns ; which was the principal way of setting forth gods praise under the old testament . it is not certain whence the second testimony is taken . some suppose it to be from isa. . . from whence the last also is cited . the words of the prophet there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are rendered by the lxx . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the words here used by the apostle . but there are sundry things , that will not allow us to close with this supposal . first , the original is not rightly rendered by the lxx . and as we shall see , the apostles words do exactly express the original in another place . besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is never but in this place and once more turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the lxx . but is constantly rendered by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so that it is not improbable , but that these words might be inserted into the greek text out of this place of the apostle , there being some presumptions and likelihoods , that it was the place intended by him ; especially because the next testimony used by the apostle , consists in the words immediately ensuing these in the prophet : but yet that yields another reason against this supposition . for if the apostle continued on the words of the prophet , to what end should he insert in the midst of them , that constant note of proceeding unto another testimony , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and again , especially considering , that the whole testimony speaks to the same purpose . we shall then referr these words unto psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the lxx . render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will hope in him ; the apostle more properly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ i will put my trust in him . and that that psalm had respect unto the lord christ and his kingdom , our apostle sheweth elsewhere , by citing another testimony out of it , concerning the calling of the gentiles , rom. . . nor was the latter part of the psalm properly fulfilled in david at all . the last testimony is unquestionably taken out of isa. . . where the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and rendered by the lxx . as here by the apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly nati , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that are begotten , or born of any one , whilest they are in their tender age . but it may be rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is by the lxx . gen. . . chap. . . chap. . , . which is children in a larger sense . verse , , . for both he that sanctifieth , and they who are sanctified are all of one ; for which cause he is not ashamed to call them brethren ; saying , i will declare thy name unto my brethren , in the midst of the church will i sing praise unto thee . and again , i will put my trust in him : and again , behold i and the children which god hath given me . the words contain ; first , a farther description of the captain of salvation , and the sons to be brought unto glory by him , mentioned in the verse foregoing , taken from his office and work towards them , and the effect thereof upon them . he that sanctifieth , and they that are sanctified ; which is the subject of the first proposition in these words . secondly , an assertion concerning them ; they are all of one . thirdly , a natural consequence of that assertion , which includes also the scope and design of it , he is not ashamed to call them brethren . fourthly , the confirmation hereof by a triple testimony from the old testament . first , he describes the captain of salvation , and the sons to be brought unto glory , by their mutual relation to one another in sanctification . he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that sanctifieth , and they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they that are sanctified . that it is the son , the captain of salvation , that is intended by the sanctifier , both what the apostle affirms immediately of him and them , and the ensuing testimonies whereby he confirms it , do make evident . and as in the verse foregoing , giving an account why god would have christ to suffer , he describes him by that property of his nature which includes a necessity of his so doing ; so setting forth the causes on our part , of that suffering , and the grounds of our advantage thereby , he expresseth him and the children by those terms , which manifest their relation unto one another ; and which they could not have stood in , had they not been of the same nature , as he afterwards declares . now the same word being here used actively and passively , it must in both places be understood in the same sense , the one expressing the effect of the other . as christ sanctifies , so are the children sanctified . and the act of christ which is here intended , is that which he did for the sons , when he suffered for them according to gods appointment ; as v. . now as was said before , to sanctifie is either to separate and to dedicate unto sacred use , or to purifie and make real●y holy , which latter sense is here principally intended . thus when the apostle speaks of the effects of the offerings of christ for the elect , he distinguisheth between their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or consummation , and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or sanctification , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; by one offering he consummated or perfected the sanctified . first , he sanctifieth them , and then dedicates them unto god , so that they shall never more need any initiation into his favour and service . this work was the captain of salvation designed unto ; the children that were to be brought unto glory , being in themselves unclean and unholy , and on that account separated from god , he was to purge their natures , and to make them holy , that they might be admitted into the favour of , and find acceptance with god. and for the nature of this work , two things must be considered : ( . ) the impetration of it , or the way and means whereby he obtained this sanctification for them ; and ( . ) the application of that means , or real effecting of it . the first consisteth in the sufferings of christ , and the merit thereof . hence we are so often said to be sanctified and washed in his blood , eph. . . acts . . rev. . . and his blood is said to cleanse us from all our sins , john . . as it was shed for us , he procured by the merit of his obedience therein , that those for whom it was shed , should be purged and purified , titus . . the other consists in the effectual workings of the spirit of grace , communicated unto us by vertue of the bloodshedding and sufferings of christ , as the apostle declares , tit. . , , . and they who place this sanctification meerly on the doctrine and example of christ , ( as grotius on this place ) besides that they consider not at all the design and scope of the place , so they reject the principal end , and the most blessed effect of the death and bloodshedding of the lord jesus . now in this description of the captain of salvation , and of the sons , the apostle intimates a farther necessity of his sufferings , because they were to be sanctified by him , which could no otherwise be done but by his death and bloodshedding . having many things to observe from these verses , we shall take them up as they offer themselves unto us in our procedure : as here : i. that all the children which are to be brought unt● glory , antecedently unto their relation unto the lord christ , are polluted , defiled , separate from god. they are all to be sanctified by him , both as to their real purification and consecration to be gods hallowed portion . this for many blessed ends the scripture abundantly instructs us in , tit. . . we our selves also were sometimes foolish , and disobedient , deceived , serving divers lusts and pleasures , living in malice and envy , hateful and hating of one another . a most wretched , defiled and loathsome condition , that which justly might be an abhorrency to god , and all his holy angels : and such indeed god describes it to be by his prophet , ezek. . , . thou wast polluted in thy blood , and cast out in the field , to the loathing of thy person ; thus we were saith the apostle ; even w● , who are now sanctified and cleansed by the means which he afterwards relates . the like description he gives of this estate , cor. . , . with an assertion of the same delivery from it . we are naturally very proud , apt to please our selves in our selves ; to think of nothing less than of being polluted or defiled ; or at least not so far , but that we can wash our selves . what a hard thing is it to perswade the great men of the world , in the midst of their ornaments , paintings and perfumes , that they are all over vile , leprous , loathsome and defiled ? are they not ready to wash themselves in the blood of them who intimate any such thing unto them ? but whether men will hear or forbear , this is the condition of all men , even of the sons of god themselves before they are washed and sanctified by christ jesus . and as this sets out the infinite love of god , in taking notice of such vile creatures as we are , and the unspeakable condescension of the lord christ , with the efficacy of his grace in cleansing us by his blood , so it is sufficient to keep us humble in our selves , and thankful unto god all our dayes . ii. that the lord christ is the great sanctifier of the church . his title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sanctifier ; of which more afterwards . thirdly , the lord christ the captain of our salvation , sanctifies every son whom he brings unto glory . he will never glorifie an unsanctified person . the world indeed is full of an expectation of glory by christ ; but of that which is indispensibly previous thereunto , they have no regard . but this the scripture gives us as a principal effect of the whole mediation of christ. of his death , ephes. . . titus . . of his communication of his word and spirit , john . . titus . , . of his blood-shedding in an especial manner ; john . . rom. . , . rev. . . of his life in heaven and intercession for us , col. . , , . this he creates his people unto by his grace , ephes. . . excites them unto by his promises , cor. . . and commands ; john . , . so that no end of the mediation of christ is accomplished in them who are not sanctified and made holy ; and this was necessary for him to do , on the part ( . ) of god : ( . ) of himself : ( . ) of themselves . . of god , unto whom they are to be brought in glory . he is holy ; of purer eyes than to behold iniquity : no unclean thing can stand in his presence . holy in his nature , glorious in holiness ; holy in his commands , and will be sanctified in all that draw nigh unto him . and this peter urgeth as that which requires holiness in us , epist. . , . as he that hath called them is holy , so be ye holy in all manner of conversation , because it is written ; be ye holy ; for i am holy ; and thence it is said , that holiness becometh his house ; that is , all that draw nigh unto him ; and the apostle sets it down as an uncontrollable maxime , that without holiness no man shall see god. if the lord christ then will bring the children unto god , he must make them holy , or they can have no admittance into his presence , no acceptance with him ; for no unclean thing , nothing that defileth , can enter into the new jerusalem , the place where his holiness dwelleth . it is utterly impossible that any soul not washed with the blood of christ , not sanctified by his spirit and grace , should stand in the sight of god. and this was expressed in all the typical institutions about cleansing which god appointed unto his people of old . he did it to teach them , that unless they were sanctified , washed and cleansed from their sins , they could be admitted unto no communion with him , nor enjoyment of him . neither can any serve him here , unless their consciences be purged by the blood of christ from dead works ; nor can they come to him hereafter , unless they are washed from all their defilements . their services here he rejects as an unclean and polluted thing , and their confidences for the future he despiseth as a presumtuous abomination . god will not divest himself of his holiness , that he may receive , or be enjoyed by unholy creature . and the day is coming wherein poor unsanctified creatures , who think they may miss holiness in the way to glory , shall cry out , who amongst us shall inhabit with those everlasting burnings ; for so will he appear unto all unsanctified persons . . of himself , and the relation whereunto he takes these sons with himself . he is their head , and they are to be members of his body . now he is holy , and so must they be also , or this revelation will be very unsuitable and uncomely . a living head and dead members , a beautiful head and rotten members , how uncomely would it be ? such a monstrous body christ will never own . nay , it would overthrow the whole nature of that relation , and take away the life and form of that union that christ and his are brought into , as head and members . for whereas it consists in this , that the whole head and members are animated , quickned and acted by one and the self same spirit of life ; nor doth any thing else give union between head and members ; if they be not sanctified by that spirit , there can be no such relation between them . again , he takes them unto himself to be his bride and spouse . now you know , that it was appointed of old , that if any one would take up a captive maid to be his wife , she was to shave her head , and pare her nayls , and wash her self , that she might be meet for him . and the lord christ taking this bride unto himself , by the conquest he hath made of her , must by sanctification make them meet for this relation with himself . and therefore he doth it , ephes. . , . christ loved the church , and gave himself for it , that he might sanctifie and cleanse it with the washing of water by the word , v. . that he might present it unto himself a glorious church , not having spot or wrinkle , or any such things , but that it should be holy and without blemish . this it became him to do , this was the end why he did it ; he sanctifieth his church that he may present it a meet bride or spouse unto himself . the like may be said of all other relations wherein the lord christ stands unto his people ; there is no one of them but makes their sanctification absolutely necessary . . on the part of the children themselves ; for unless they are regenerate , or born again , wherein the foundation of their sanctification is laid , they can by no means enter into the kingdom of god. it is this that makes them meet for the inheritance of the saints in light . as without it , they are not meet for their duty , so are they not capable of their reward . yea , heaven it self in the true light and notion of it , is undesirable unto an unsanctified person . such an one , neither can , nor would enjoy god if he might . in a word , there is no one thing required of the sons of god , that an unsanctified person can do , no one thing promised unto them , that he can enjoy . there is surely then a woful mistake in the world . if christ sanctifier all whom he saves , many will appear to have been mistaken in their expectations another day . it is grown amongst us almost an abhorrency unto all flesh , to say , that the church of god is to holy . what though god hath promised that it should be so ; that christ hath undertaken to make it so ; what if it be required to be so ? what if all the duties of it he rejected of god if it be not so ; it is all one ; if men be baptized whether they will or no , and outwardly profess the name of christ , though not one of them be truly sanctified , yet they are , as it is said , the church of christ. why then let them be so ; but what are they the better for it ? are their persons , or their services therefore accepted with god ? are they related or united unto christ ? are they under his conduct unto glory ? are they meet for the inheritance of the saints in light ? not at all ; not all , not any of these things do they obtain thereby : what is it then that they get by the furious contest which they make for the reputation of this previledge ? only this , that satisfying their minds by it , resting , if not p●iding themselves in it , they obtain many advantages to stifle all convictions of their condition , and so perish unavoidably . a sad success , and son ever to be bewailed . yet is there nothing at this day more contended for in this world , than that christ might be thought to be a captain of salvation unto them unto whom he is not a sanctifier ; that he may have an unholy church , a dead body . these things tend neither to the glory of christ , nor to the good of the souls of men . let none then deceive themselves , sanctification is a qualification indispensibly necessary unto them who will be under the conduct of the lord christ unto salvation , to lead none to heaven but whom he sanctifies on the earth . the holy god will not receive unholy persons . this living head will not admit of dead members , nor bring men into the possession of a glory which they neither love nor like . secondly , having given this description of the captain of salvation , and of the sons to be brought unto glory , the apostle affirms of them that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of one , which made it meet for him to suffer , and for them to be made partakers of his sufferings . the equity hereof lies in the agreement , that he and they are of one ; which what it is , we must now enquire . the word hath this ambiguity in it , that it may be of the masculine gender , and denote one person ; or of the neuter , and signifie one thing . if it relate unto the person , it may have a double interpretation . first , that it is god who is intended ; they are of one , that is god. and this may be spoken in several respects . the son was of him by eternal generation , the many sons by temporal creation , they were made by him . or they are all of him , he ordained him to be the sanctifier , them to be sanctified ; him to be the captain of salvation , and them to be brought unto glory . and this sense the last testimony produced by the apostles seems to give countenance unto : behold i and the children whom god hath given unto me ; me to be their father , captain , leader ; they to be the children to be cared for , and conducted by me . and this way went most of the antients , in their exposition of this place . in this sense the reason yielded by the apostle in these words , why the captain of salvation should be made perfect by sufferings , because the sons to be brought unto glory were also to suffer , and they were all of one , both he and they , even of god. but though these things are true , yet they contain not a full reason of what the apostle intends to prove by this assertion . for this interpretation allows no other relation to be expressed between christ and the sons , than what is between him and angels ; they are also with him of one god. and yet the apostle afterward sheweth , that there was another vnion and relation between christ and the elect needful , that they might be saved by him , than any that was between him and angels . and if nothing be intimated but the good pleasure of god , appointing him to be a saviour , and them to be saved , because they were all of himself , of one god , which was sufficient to make that appointment just and righteous , then is here nothing asserted to prove the meetness of christ to be a saviour unto men , and not to angels , which yet the apostle in the following verses expresly deduceth from hence . secondly , if it respect a person , it may be ex uno homine , of one man , that is , of adam ; they are all of one common root and stock , he and they came all of one adam : unto him is the genealogie of christ referred by luke . and as a common stock of our nature he is often called the one , the one man , rom. . and this for the substance of it falls in with what will be next considered . secondly , it may be taken in the neuter sense , and denote one thing ; and so also it may receive a double interpretation . first , it may denote the same mass of humane nature . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of one and the same mass of humane nature ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so it is said of all mankind , that god made them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of one blood , acts . . of one common principle , which gives an alliance , cognation , and brotherhood unto the whole race of mankind . as the making of all mankind by one god gives them all a relation unto him , as saith the apostle , we are all his off-spring ; so their being made of one blood gives them a brotherhood among themselves . see acts . . and this interpretation differs not in the substance of it from that last preceding ; in as much as the whole mass of humane nature had its existence in the person of adam , only it refers not the oneness mentioned formally unto his person , but unto the nature it self whereof he was made partaker . and this sense the apostle farther explains , verse . as he also observes it , rom. . . secondly , by one , some understand the same spiritual nature ; the principles of spiritual life which is in christ the head , and the children his members . and this they say is that which is their peculiar oneness , or being of one ; seeing all wicked men , even reprobates , are of the same common mass of humane nature as well as the children . but yet this is not satisfactory . it is true indeed , that after the children are really sanctified , they are of one and the same spiritual nature with their head , cor. . . and hereby are they differenced from all others . but the apostle here treats of their being so of one , that he might be meet to suffer for them , which is antecedent unto their being sanctified , as the cause is unto the effect . neither is it of any weight that the reprobates are partakers of the same common nature with the children , seeing the lord christ partook of it only on the childrens account , as verse . and of their nature he could not be partaker , without being partaker of that which was common to them all , seeing that of one blood god made all nations under heaven . but the bond of nature it self is in the covenant , reckoned only unto them that shall be sanctified . it is then one common nature that is here intended : he and they are of the same nature , of one mass , of one blood . and hereby he became to be meet to suffer for them , and they to be in a capacity of enjoying the benefit of his sufferings ; which how it answers the whole design of the apostle in this place , doth evidently appear . first , he intends to shew that the lord christ was meet to suffer for the children ; and this arose from hence , that he was of the same nature with them , as he afterwards at large declares . and he was meet to sanctifie them by his sufferings , as in this verse he intimates . for as in an offering made unto the lord of the first fruits , of meat , or of meal , a parcel of the same nature with the whole was taken and offered , whereby the whole was sanctified , levit. . so the lord jesus christ being taken as the first fruits of the nature of the children , and offered unto god , the whole lump , or the whole nature of man in the children , that is all the elect , is separated unto god , and effectually sanctified in their season . and this gives the ground unto all the testimonies which the apostle produceth unto his purpose out of the old testament . for being thus of one nature with them , he is not ashamed to call them brethren , as he proves from psal. . for although it be true , that as brethren is a term of spiritual cognation and love , he calls them not so until they are made partakers of his spirit , and of the same spiritual nature that is in him ; yet the first foundation of this appellation lies in his participation of the same nature with them , without which , however he might love them , he could not properly call them brethren . also his participation of their nature , was that which brought him into such a condition , as wherein it was needful for him to put his trust in god , and to look for deliverance from hi● in a time of danger , which the apostle proves in the second place by a testimony out of psal. . which could not in any sense have been said of christ , had he not been partaker of that nature , which is exposed unto all kind of wants and troubles , with outward streights and oppositions , which the nature of angels is not . and as his being thus of one with us made him our brother , and placed him in that condition with us , wherein it was necessary for him to put his trust in god for deliverance , so being the principal head and first fruits of our nature , and therein the author and finisher of our salvation , he is a father unto us , and we are his children , which the apostle proveth by his last testimony from isa. . behold i and the children which the lord hath given unto me . and further upon the close of these testimonies , the apostle assumes again his proposition , and asserts it unto the same purpose , verse . shewing in what sense he and the children were of one , namely in their mutual participation of flesh and blood . and thus this interpretation of the word will sufficiently bear the whole weight of the apostles argument and inferences . but if any one list to extend the word farther , and to comprize in it the manifold relation that is between christ and his members , i shall not contend about it . there may be in it , . their being of one god , designing him and them to be one mystical body , one church , he the head , they the members . . their taking into one covenant , made originally with him , and exemplified in them . . their being of one common principle of humane nature . . disigned unto a manifold spiritual union in respect of that new nature which the children receive from him , with every other thing that concurs to serve the union and relation between them ; but that which we have insisted on is principally intended , and to be so considered by us . and we might teach from hence , that , iii. the agreement of christ and the elect in one common nature , is the foundation of his fitness to be an undertaker on their behalf , and of the equity of their being made partakers of the benefits of his mediation : but that this will occur unto us again more fully , verse . and by all this doth the apostle discover unto the hebrews the unreasonableness of their offence at the affl●cted condition and sufferings of the messiah . he had minded them of the work that he had to do , which was to save his elect by a spiritual and eternal salvation . he had also intimated what was their condition by nature , wherein they were unclean , unsanctifi'd , separate from god. and withall had made known what the justice of god , as the supreme governour and judge of all required , that sinners might be saved . he now minds them of the union that was between him and them , whereby he became fit to suffer for them , as that they might enjoy the blessed effects thereof in deliverance and salvation . thirdly , the apostle lays down an inference from his preceding assertion , in those words , for which cause he is not ashamed to call them brethren . in which words we have . the respect of that which is here affirmed unto the assertion fore-going ; for which cause . . the thing it self affirmed , which is , that the lord christ calls the sons to be brought unto glory , his brethren . . the manner of his so doing , he is not ashamed to call them so . and herein also the apostle , according to his wonted way of proceeding , which we have often observed , makes a transition towards somewhat else which he had in design , namely the prophetical office of christ , as we shall see afterwards . for which cause ; that is , because they are of one , partakers of one common nature ; he calls them brethren . this gives a rightful foundation unto that appellation : hereon is built that relation which is between him and them . it is true , there is more required to perfect the relation of brotherhood between him and them , than meerly their being of one ; but it is so far established from hence , that he was meet to suffer for them , to sanctifie and save them . and without this there could have been no such relation . now his calling of them brethren doth both declare , that they are so , and also that he owns them and avouches them as such . but whereas it may be said , that although they are thus of one in respect of their common nature , yet upon sundry other accounts he is so glorious , and they are so vile and miserable , that he might justly disavow this cognation , and reject them as strangers ; the apostle tells us it is otherwise , and that passing by all other distances between them , and setting aside the consideration of their unworthiness , for which he might justly disavow them , and remembring wherefore he was of one with them , he is not ashamed to call them brethren . there may be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words , and the contrary asserted to that which is denied ; he is not ashamed , that is willingly , cheerfully , and readily he doth it . but i rather look upon it as an expression of condescension and love ; and herein doth the apostle shew the use of what he taught before , that they were of one , namely that thereby they became brethren , he meet to suffer for them , and they meet to be saved by him . what in all this the apostle confirms by the ensuing testimonies , we shall see in the explication of them ; in the mean time we may learn for our own instruction , iv. that notwithstanding the union of nature which is between the son of god incarnate the sanctifier , and the children that are to be sanctified , there is in respect of their persons as inconceivable distance between them , so that it is a marvellous condescension in him to call them brethren . he is not ashamed to call them so , though considering what himself is , and what they are , it should seem that he might justly be so . the same expression for the like reasons is used concerning gods owning his people in covenant , chap. . . wherefore god is not ashamed to be called their god. and this distance between christ and us , which makes his condescension so marvellous , relates unto a four-fold head . first , the immunity of the nature wherein he was of one with us in his person , from all sin . he was made like unto us in all things , sin excepted . the nature of man in every other individual person is defiled with , and debased by sin . we are every one gone astray , and are become altogether filthy or abhominable . this sets us at no small distance from him . humane nature defiled with sin , is farther distanced from the same nature as pure and holy , in worth and excellency , than the meanest worm is from the most glorious angel. nothing but sin casts the creature out of its own place , and puts it into another distance from god than it hath by being a creature . this is a debasement unto hell , as the prophet speaks , thou didst debase thy self-even unto hell , isa. . . and therefore the condescension of god unto us in christ is set out by his regarding of us , when we were enemies unto him , rom. . . that is , whilst we were sinners , as verse . this had cast us into hell it self , at the most inconceivable distance from him . yet this hindred not him , who was holy , harmless , undefiled , separate from sinners , to own us as his brethren . he says not with those proud hypocrites in the prophet , stand farther off , i am holier than you ; but he comes unto us , and takes us by the hand in his love , to deliver us from this condition . secondly , we are in this nature obnoxious unto all miseries in this world , and that which is to come . man now is born to trouble , all the trouble that sin can deserve , or a provoked god inflict ; his misery is great upon him , and that growing and endless . he , justly in himself , free from all , obnoxious to nothing that was grievous or irksome , no more than the angels in heaven , or adam in paradise . poena noxam sequitur , punishment and trouble follow guilt only , naturally . he did no sin , nor was there guile found in his mouth ; so that god was always well pleased with him . what ever of hardship or difficulty he underwent , it was for us , and not for himself . might not he have left us to perish in our condition , and freely enjoyed his own ? we see how unapt those who are in prosperity , full and rich , are to take notice of their nearest relations in poverty misery and distress : and who among them would do so , if it would cast them into the state of those who are already miserable ? yet so it did the lord christ. his calling us brethren , and owning of us , made him instantly obnoxious unto all the miseries , the guilt whereof we had contracted upon our selves . the owning of his alliance unto us cost him , as it were , all he was worth ; for being rich , for our sakes he became poor . he came into the prison , and into the furnace to own us . and this also renders his condescension marvellous . thirdly , he is inconceivably distanced from us , in respect of that place and dignity which he was designed unto . this , as we have shewed at large , was to be lord of all , with absolute sovereign authority over the whole creation of god. we are poor abjects , who either have not bread to eat , or have no good right to eat that which we meet withall . sin hath set the whole creation against us . and if mephibosheth thought it a great condescension in david on his throne , to take notice of him being poor , who was yet the son of jonathan , what is it in this king of kings to own us for brethren in our vile and low condition . thoughts of his glorious exaltation will put a lustre on his condescension in this matter . fourthly , he is infinitely distanced from us in his person , in respect of his divine nature , wherein he is and was god over all , blessed for ever . he did not so become man , as to cease to be god. though he drew a vail over his infinite glory , yet he parted not with it . he who calls us brethren , who suffered for us , who died for us , was god still in all these things . the condescension of christ in this respect the apostle in an especial manner insists upon , and improves , phil. . , , , , , , . that he who in himself is thus over all , eternally blessed , holy , powerful , should take us poor worms of the earth into this relation with himself , and avow us for his brethren , as it is not easie to be believed , so it is for ever to be admired . and these are some of the heads of that distance which is between christ and us . notwithstanding his participation of the same nature with us ; yet such was his love unto us , such his constancy in the pursuit of the design and purpose of his father , in bringing many sons unto glory , that he over-looks as it were them all , and is not ashamed to call us brethren . and if he will do this because he is of one with us , because a foundation of this relation is laid in his participation of our nature ; how much more will he continue so to do , when he hath perfected this relation by the communication of his spirit . and this is a ground of unspeakable consolation unto believers , with supportment in every condition . no unworthiness in them , no misery upon them , shall ever hinder the lord christ from owning them , and open avowing them to be his brethren . he is a brother born for the day of trouble , a redeemer for the f●iendless and fatherless . let their miseries be what they will , he will be ashamed of none but of them who are ashamed of him and his ways , when persecuted and reproached . a little while will clear up great mistakes ; all the world shall see at the last day whom christ will own : and it will be a great surprisal when men shall hear him call them brethren , whom they hate , and esteem as the off-scouring of all things . he doth it indeed already by his word , but they will not attend thereunto . but at the last day they shall both see and hear whether they will or no. and herein , i say , lies the great consolation of believers . the world rejects them , it may be their own relations despise them , they are persecuted , hated , reproached ; but the lord christ is not ashamed of them . he will not pass by them because they are poor , and in rags , it may be reckoned as he himself was for them , among malefactors . they may see also the wisdom , grace , and love of god in this matter . his great design in the incarnation of his son was to bring him into that condition , wherein he might naturally care for them as their brother , that he might not be ashamed of them , but be sensible of their wants , their state and condition in all things , and so be always ready and meet to relieve them . let the world now take its course , and the men thereof do their worst ; let sathan rage , and the powers of hell be stirred up against them ; let them load them with reproaches and scorn , and cover them all over with the filth and dirt of their false imputations ; let them bring them into rags , into dungeons , unto death ; christ comes in the midst of all this confusion and says , surely these are my brethren , the children of my father , and he becomes their saviour . and this is a stable foundation of comfort and supportment in every condition . and are we not taught our duty also herein , namely not to be ashamed of him , or his gospel , or any one that bears his image . the lord christ is now himself in that condition , that even the worst of men esteem it an honour to own him , when indeed they are no less ashamed of him , than they would have been when he was carrying his cross upon his shoulders , or hanging upon the tree . for every thing that he hath in this world they are ashamed ; his gospel , his ways , his worship , his spirit , his saints , they are all of them the objects of their scorn ; and in these things it is , that the lord christ may be truly honoured or be despised . for those thoughts which men have of his present glory , abstracting from these things , he is not concerned in them ; they are all exercised about an imaginary christ , that is inconcerned in the word and spirit of the lord jesus . these are the things when we are not to be ashamed of him . see rom. . . tim. . . chap. . . that which remaineth of these verses consisteth in the testimonies which the apostle produceth out of the old testament in the confirmation of what he had taught and asserted . and two things are to be considered concerning them ; the end for which they are produced , and the especial importance of the words contained in them . the first he mentions is from psal. . . i will declare thy name unto my brethren , in the midst of the congregation will i sing praise unto thee . the end why the apostle produceth this testimony , is to confirm what he had said immediately before , namely that with respect unto his being one with the children , christ owns them for his brethren ; for this he doth expresly in this place . and we are to take notice that the apostle in the use of these testimonies , doth not observe any order , so that one of them should confirm one part , and another part of his assertion , in the order wherein he had laid them down ; it sufficeth him , that his whole intendment in all the parts of it , is confirmed in and by them all , one having a more especial respect unto one part than another . in this first it is clear , that he proves what he had immediately before affirmed , namely that the lord christ owns the children for his brethren , because of their common interest in the same nature . and there needs nothing to evince the pertinency of this testimony , but only to shew that it is the messiah which speaketh in that psalm , and whose words these are , which we have done fully already in our prolegomena . for the explication of the words themselves , we may consider the two-fold ac●or duty that the lord christ takes upon himself in them ; first , that he will declare the name of god unto his brethren ; and , secondly , that he would celebrate him with praises in the congregation . in the former we must enquire what is meant by the name of god , and then how it is or was declared by jesus christ. this expression , the name of god is variously used . sometimes it denotes the being of god , god himself ; sometimes his attributes , his excellencies or divine perfections , some one or more of them . as it is proposed unto sinners as an object for their faith , trust , and love , it denotes in an especial manner his love , grace , and goodness , that in himself he is good , gracious and merciful , isa. . . and withall it intimates what god requires of them towards whom he is so good and gracious . this name of god is unknown to men by nature ; so is the way and means whereby he will communicate his goodness and grace unto them . and this is the name of god here intended , which the lord jesus manifested unto the men given him out of the world , joh. . . which is the same with his declaring the father , whom no man hath seen at any time , joh. . . this is that name of god which the lord jesus christ had experience of in his sufferings , and the manifestation whereof unto his brethren he had procured thereby . hereof he says in the psalm , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will declare it , recount it in order , number the particulars that belong unto it , and so distinctly and evidently make it known . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will make it known as a messenger , sent from thee and by thee . and there are two ways whereby the lord christ declared this name of god. . in his own person , and that both before and after his sufferings ; for although it be mentioned here , as a work that ensued his death , yet is it not exclusive of his teachings before his suffering ; because they also were built upon the supposition thereof . thus in the dayes of his flesh , he instructed his disciples and preached the gospel in the synagogues of the jews , and in the temple , declaring the name of god unto them . so also after his resurrection , he conferred with his apostles about the kingdom of god , acts . ( . ) by his spirit : and that both in the effusion of it upon his disciples enabling them personally to preach the gospel unto the men of their own generation , and in the inspiration of some of them , enabling them to commit the truth unto writing for the instruction of the elect unto the end of the world . and herein doth the apostle according unto his wonted manner , not only confirm what he had before delivered , but make way for what he had farther to instruct the hebrews in ; namely , the prophetical office of christ , as he is the great revealer of the will of god and teacher of the church , which he professedly insists upon in the beginning of the next chapter . in the second part of this first testimony , is declared farther : ( ) what christ will moreover do ; he will sing praises unto god , and ( . ) where he will do it ; in the midst of the congregation . the expression of both these is accommodated unto the declaration of gods name , and praising of him in the temple . the singing of hymns of praise unto god in the great congregation was then a principal part of his worship . and in the first expression two things are observable . ( . ) what christ undertakes to do , and that is to praise god. now this is only exegetical of what went before . he would praise god by declaring his name . there is no way whereby the praise of god may be celebrated , like that of declaring his grace , goodness , and love unto men , whereby they may be won to believe and trust in him ; whence glory redounds unto him . ( . ) the chearfulness and alacrity of the spirit of christ in this work , he would do it as with joy and singing ; with such a frame of heart , as was required in them , who were to sing the praises of god in the great assemblies in the temple . ( . ) where would he do this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the midst of the congregation ; the great congregation as he calls it , v. . that is , the great assembly of the people in the temple . and this was a type of the whole church of the elect under the new testament . the lord christ in his own person , by his spirit , in his apostles , and his word , by all his messengers unto the end of the world , setting forth the love , grace , goodness and mercy of god in him the mediator , sets forth the praise of god in the midst of the congregation . i shall only add , that whereas singing of hymns unto god was an especial part of the instituted worship under the old testament , to whose use these expressions are accommodated , it is evident that the lord christ hath eminently set forth this praise of god in his institution of worship under the new testament , wherein god will ever be glorified and praised . this was that which the lord christ engaged to do upon the issue of his sufferings ; and we m●y propose it unto our example and instruction : namely , v. that which was principally in the heart of christ upon his sufferings , was to declare and manifest the love , grace and good will of god unto men , that they might come to an acquaintance with him and acceptance before him . there are two things in the psalm , and the words that manifest how much this was upon the heart of christ. the most part of the psalm containeth the great confl●ct that he had with his sufferings , and the displeasure of god against sin declared therein . he is no sooner delivered from thence , but instantly he engageth in this work . as he lands upon the shore from that tempest wherein he was tossed in his passion , he cryes out , i will declare thy name unto my brethren , in the midst of the congregation will i sing praise unto thee . and thus we find , that upon his resurrection he did not immediately ascend into glory , but first declared the name of god unto his apostles and disciples : and then took order that by them it should be declared and published to all the world . this was upon his spirit , and he entered not into his glorious rest untill he had performed it . the words themselves also do evidence it , in that expression of celebrating gods name with hymns , with singing . it was a joy of heart unto him to be engaged in this work . singing is the frame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , james . . of them that are in a glad , free , rejoycing condition . so was the lord christ in this work . he rejoyced of old with the very thoughts of this work , prov. . , . isa. . , , . and it was one of the glorious promises that were made unto him upon his undertaking the work of our salvation ; that he should declare or preach the gospel , and the name of god therein unto the conversion of jews and gentiles , isa. . , , , , , , , , , . he rejoyced therefore greatly to do it ; and that , first , because herein consisted the manifestation and exaltation of the glory of god which he principally in his whole work aimed at . he came to do the will , and thereby to set forth the glory of the father . by and in him god designed to make his glory known ; the glory of his love and grace in sending him ; the glory of his justice and faithfulness in his sufferings ; the glory of his mercy in the reconciliation and pardon of sinners ; the glory of his wisdom in the whole mysterie of his mediation ; and the glory together of all his eternal excellencies in bringing his sons unto the everlasting enjoyment of him . now nothing of all this could have been made known , unless the lord christ had taken upon him to preach the gospel and declare the name of god. without this , what ever else he had done or suffered , had been lost as unto the interest of the glory of god. this then being that which he principally aymed at , this design must needs be greatly in his mind : he took care that so great glory , built on so great a foundation as his incarnation and mediation , should not be lost . his other work was necessary , but this was a joy of heart and soul unto him . secondly , the salvation of the sons to be brought unto glory , with all their interest in the benefit of his sufferings depended on this work of his . how much he sought that , his whole work declares . for their sakes it was , that he came down from heaven , and was made flesh and dwelt amongst them ; for their sakes did he undergo all the miseries that the world could cast upon him ; for their sakes did he undergo the curse of the law , and wrestle with the displeasure and wrath of god against sin . and all this seemed as it were little unto him , for the love he bar● them , as jacobs hard service did to him for his love unto rachel . now after he had done all this for them , unless he had declared the name of god unto them in the gospel , they could have had no benefit by it . for if they believe not , they cannot be saved . and how should they believe without the word ; and how , or whence could they hear the word , unless it had been preached unto them . they could not of themselves have known any thing of that name of god , which is their life and salvation . some men talk of i know not what declaration of gods name , nature and glory , by the works of nature and providence ; but if the lord christ had not indeed revealed , declared and preached these things , these disputers themselves would not have been in any other condition than all mankind is , who are left unto those teachers , which is most dark and miserable . the lord christ knew , that without his performance of this work , not one of the sons , the conduct of whom to glory he had undertaken , could ever have been brought unto the knowledge of the name of god , or unto faith in him , or obedience unto him , which made him earnestly and heartily engage into it . thirdly , hereon depended his own glory also . his elect were to be gathered unto him ; in , among , and over them was his glorious kingdom to be erected . without their conversion unto god , this could not be done . in the state of nature they also are children of wrath , and belong to the kingdom of satan . and this declaration of the name of god , is the great way and means of their calling , conversion , and translating from the power of satan into his kingdom . the gospel is the rod of his strength , whereby his people are made willing in the day of his power . in brief , the gathering of his church , the setting up of his kingdom , the establishment of his throne , the setting of the crown upon his head , depend wholly on his declaring the name of god in the preaching of the gospel . seeing therefore that the glory of god which he aimed at , the salvation of the sons which he sought for , and the honour of his kingdom which was promised unto him , do all depend on this work , it is no wonder , if his heart were full of it , and that he rejoyced to be engaged in it . and this frame of heart ought to be in them , who under him are called unto this work . the work it self we see is noble and excellent ; such as the lord christ carried in his eye through all his sufferings , as that whereby they were to be rendered useful unto the glory of god , and the souls of men . and by his rejoycing to be engaged in it , he hath set a pattern unto them , whom he calls to the same employment . where men undertake it for filthy lucre , for self ends , and carnal respects , this is not to follow the example of christ , nor to serve him but their own bellies : zeal for the glory of god , compassion for the souls of men , love to the honour and exaltation of christ , ought to be the principles of men in this undertaking . moreover , the lord christ by declaring , that he will set forth the praise of god in the church , manifests what is the duty of the church it self ; namely , to praise god for the work of his love and grace in our redemption by christ jesus . this he promiseth to go before them in ; and what he leads them unto , is by them to be persisted in . this is indeed the very end of gathering the church , and of all the duties that are performed therein , and thereby . the church is called unto the glory of the grace of god , ephes. . . that it may be set forth in them , and by them . this is the end of the institution of all ordinances of worship in the church , ephes. . , , . and in them do they set forth the praises of god unto men and angels . this is the tendency of prayer , the work of faith , the fruit of obedience . it is a fond imagination which some have fallen upon , that god is not praised in the church for the work of redemption , unless it be done by words and hymns particularly expressing it . all praying , all preaching , all administration of ordinances , all our faith , all our obedience if ordered aright , are nothing but giving glory to god , for his love and grace in christ jesus in a due and acceptable manner . and this is that which ought to be in our design in all our worship of god , especially in what we perform in the church . to set forth his praise , to declare his name , to give glory unto him by believing , and the profession of our faith , is the end of all we do . and this is the first testimony produced by our apostle . his next is taken from psalm . . . i will put my trust in him . the whole psalm literally respects david , with his streights and deliverances : not absolutely , but as he was a type of christ. that he was so , the jews cannot deny ; seeing the messiah is promised on that account under the name of david . and the close of the psalm treating of the calling of the gentiles , as a fruit of his deliverance from sufferings , manifest him principally to be intended . and that which the apostle intends to prove by this testimony , is , that he was really and truly of one with the sons to be brought unto glory : and that he doth from hence , inasmuch as he was made and brought into that condition , wherein it was necessary for him to trust in god , and act in that dependance upon him , which the nature of man whilest exposed unto troubles doth indispensibility require : had he been only god , this could have been spoken of him . neither is the nature of angels exposed to such dangers and troubles , as to make it necessary for them to betake themselves unto gods protection with respect thereunto . and this the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used by the psalmist properly signifies ; to betake a mans self unto the care and protection of another , as psal. . ult . this then the condition of the lord christ required , and this he did perform in all troubles and difficulties , that he had contended withal ; he put his trust in god , as isa. . , . psal. . . and this evinceth him to have been truly and really of one with the children , his brethren ; seeing it was his duty no less than it is theirs , to depend on god in troubles and distresses ; and in vain doth schlictingius hence endeavour to prove , that christ was the son of god by grace only , because he is said to depend on him , which if he had been god by nature he could not do . true , if he had been god only ; but the apostle is now proving , that he was man also ; like unto us in all things sin only excepted . and as such his duty it was , in all streights to betake himself by faith unto the care and protection of god. and some things may hence also be briefly observed : as , . that the lord christ the captain of our salvation , was exposed in the dayes of his flesh , unto great difficulties , anxiety of mind , dangers and troubles . this is included in what he here affirms about putting his trust in god. and they were all typified out by the great sufferings of david before he came unto his kingdom . in the consideration of the sufferings of christ , men commonly fix their thoughts solely unto his death . and indeed therein was a recapitulation of all that he had before undergone , with an addition of the wrath of god. but yet neither are the sufferings of his life to be disregarded . such they were as made his whole pilgrimage on the earth dangerous and dolorous . there was upon him a confluence of every thing that is evil or troublesome unto humane nature . and herein is he principally our example ; at least so far , that we should think no kind of sufferings strange unto us . . the lord christ in all his perplexities and troubles , betook himself unto the protection of god , trusting in him . see isa. . , . and he alwayes made an open profession of this trust , insomuch as that his enemies reproached him with it in his greatest distress , matth. . . but this was his course , this was his refuge , wherein at length he had blessed and glorious success . . he both suffered and trusted as our head and president . what he did in both these kinds he calls us unto . as he did , so must we , undergo perplexities and dangers in the course of our pilgrimage . the scripture abounds with instructions unto this purpose , and experience confims it . and professors of the gospel do but indulge unto pleasing dreams , when they fancy any other condition in this world unto themselves . they would not be willing , i suppose to purchase it , at the price of inconformity unto jesus christ. and he is a president unto us in trusting , as well as in suffering . as he betook himself unto the protection of god , so should we do also ; and we shall have the same blessed success with him . there remains yet one testimony more , which we shall briefly pass through the consideration of . behold i and the children which god hath given me . it is taken from isa. . . that it was a prophecy of christ which is there insisted on , we have proved at large in our prolegomena ; so that we need not here again farther to discourse that matter . that which the apostle aims at in the citation of this testimony is farther to confirm the vnion in nature , and the relation that ensues thereupon , between the captain of salvation , and the sons to be brought unto glory . now as this is such , that thereon he calls them brethren , and came into the same condition of trouble with them , so they are by the grant and appointment of god , his children . being of the same nature with them , and so meet to become a common parent unto them all , god by an act of soveraign grace , gives them unto him for his children . this is the aim of the apostle , in the use of this testimony unto his present purpose . in the words themselves we may consider , first , that god gives all the sons that are to be brought unto glory , to jesus christ. the lord hath given them unto me . thine they were , saith he , and thou gavest them unto me , john . . god having separated them , as his peculiar portion in the eternal counsel of his will , gives them unto the son to take care of them , that they may be preserved and brought unto the glory that he had designed for them . and this work he testifies that he undertook , so that none of them shall be lost , but that what ever difficulties they may pass through , he will raise them up at the last day , and give them an entrance into life and immortality . secondly , he gives them to him as his children to be provided for ; and to have an inheritance purchased for them , that they may become heirs of god and coheirs with himself . adam was their first parent by nature ; and in him they lost that inheritance , which they might have expected by the law of their creation . they are threrefore given to the second adam as their parent by grace , to have an inheritance provided for them , which accordingly he hath purchased with the price of his blood. thirdly , that the lord christ is satisfied with , and rejoyceth in the portion given him of his father , his children his redeemed ones . this the manner of the expression informs us in . behold i and the children ; though he considers himself and them at that time as signs and wonders to be spoken against . he rejoyceth in his portion , and doth not call it chabul , as hiram did the cities given him of solomon , because they displeased him . he is not only satisfied upon the sight of the travail of his soul , isa. . . but glorieth also , that the lines are fallen unto him in pleasantnesses , that he hath a goodly heritage , psal. . . such was his love , such was his grace , for we in our selves are a people not to be desired . fourthly , that the lord jesus assumes the children given him of his father into the same condition with himself , both as to life and eternity . i and the children ; as he is , so are they ; his lot is their lot ; his god is their god , his father their father ; and his glory shall be theirs . fifthly , from the context of the words in the prophet , expressing the separation of christ and the children from the world , and all the hypocrites therein combined together in the pursuit of their sinful courses ; we are taught , that christ and believers are in the same covenant , confederate to trust in god in difficulties and troubles , in opposition unto all the confederacies of the men of the world , for their carnal security . and thus by this triple testimony hath the apostle both confirmed his foregoing assertion ; and farther manifested the relation that is between the children to be brought unto glory , and the captain of their salvation , whereby it became righteous that he should suffer for them , and meet that they should enjoy the benefit of his sufferings ; which he more fully expresseth in the following verses . verse xiv , xv. the vnion of christ and the children in their relation unto one common root and participation of the same nature being asserted , the apostle proceeds to declare the ends , use and necessity of that vnion , in respect of the work which god had designed him unto , and the ends which he had to accomplish thereby . of these , two he layeth down in these two verses , namely , the destruction of the devil , and the delivery thereby of them that were in bondage by reason of death ; neither of which could have been wrought , nor effected , but by the death of the captain of salvation ; which he could not have undergone , nor would , what he could otherwise have done , been profitable unto them , had he not been of the same nature with the children ; as will appear in the opening of the words themselves . verse , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v.l. quia ergo ; bez. quoniam ergo ; because therefore : syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for seeing ; or for because , eras. posteaquam igitur ; ours ; forasmuch then . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is sometimes used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , postquam , ex quo tempore ; from whence ; so as to express no causality as to that which follows , but only the precedency of that which it relates unto . but it is not in that sense used with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which here is subjoyned ; but , quoniam , quandoquidem ; the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( therefore ) plainly expressing a causality ; they are well rendered by ours ; forasmuch then , or therefore . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v.l. pueri communicaverunt carni & sanguini : the children communicated in flesh and blood . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the sons were partakers ; or do partake : eras. commercium habent cum carne & sanguine : have communion or commerce with flesh and blood . bez. pueri participes sunt carnis & sanguinis ; the children are partakers of flesh and blood ; as ours . the vulgar expresseth the time past , which the original requireth . aethiopick , he made his children partakers of his flesh and blood : with respect as it should seem to the sacrament of the eucharist . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v.l. et ipse similiter ( consimiliter a.m. ) participavit eisdem . bez. ipse quoque consimiliter particeps factus est eorundem ; as ours ; he also himself took part of the same . and the syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he himself also , in the same likeness ( or manner ) was partaker , or partook in the same , or self same things . arab. he also like unto them , partook in the properties of the same . that is , truly partook of flesh and blood in all their natural or essential properties . aethiop . and he also was made as a brother unto them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ut per mortem suam ; that by his own death , properly as to the sense . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v.l. destrueret ; all other latin translations , aboleret : that he might destroy : so ours : but to destroy respects the person ; abolere , in the first place the power . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; eum qui tenebat mortis imperium . syr. eras. vul. him that held , or had the rule of death . bez. eum penes quem est mortis robur ; him that had the power of death . aethiop . the prince of death . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is satan . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; v. & liberaret eos . bez. & liberos redderet eos ; and free them , and make them free syr. and loose them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; per omne vivere suum . whilest they lived : all their lives . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; obnoxii erant servituti : bez. mancipati erant servituti ; properly , damnates erant servitutis ; obnoxious , subject unto b●ndage . forasmuch then as the children are partakers of flesh and blood . this expression is not elsewhere used in the scripture : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to have any thing what ever in common with another : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is he who hath nothing in fellowship or common with others . and this word is used in reference unto all sorts of things ; good and bad ; as nature , life , actions , qualities , works . here it intimateth the common and equal share of the children in the things spoken of . they are equally common to all . these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; flesh and blood ; that is , humane nature , liable to death , misery , destruction . some would have not the nature of man , but the frail and weak condition of mankind to be intended in this expression . so eniedinus ; and after him grotius , who refers us to chap. . . tim. . . cor. . . for the confirmation of this sense . but in none of those places is there mention of flesh and blood , as here ; but only of flesh , which word is variously used both in the old testament and new. yet in all the places referred unto , it is taken not for the quality of humane life , as it is infirm and weak , but for humane nature it self wnich is so ; as concerning that of tim. . . it hath at large been declared . and the design of the place rejects this gloss , which was invented , only to defeat the testimony given in these words unto the incarnation of the son of god. for the apostle adds a reason in these verses , why the lord christ was so to be of one with the children , as to take upon himself their nature , which is , because that was subject unto death , which for them he was to undergo . and flesh and blood are here only mentioned , though they compleat not humane nature without a rational soul , because in , and by them it is , that our nature is subject unto death . we may only farther observe , that the apostle having especial regard unto the saints under the old testament , expresseth their participation of flesh and blood in the preterperfect tense ; or time past ; which by proportion is to be extended to all that believe in christ ; unless we shall say , that he hath respect unto the common interest of all mankind in the same nature , in the root of it ; whence god is said , of one blood to have made them all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; we see is rendered by interpreters ; similiter , consimiliter codem modo ; ad eandem similitudinem : that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; likewise , or , after the same manner . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. . every way like . here it is restrained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same , that is , flesh and blood ; humane nature ; as to the humane nature , he was every way , as the children . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , partem habuit ; particeps erat ; he took part . and in the use of this word , the dative case of the person is still understood , and sometimes expressed . so plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that he might share or partake in the same acts with them . and it is here also understood ; that he might partake with them of flesh and blood . and the apostle purposely changeth the word from that which he had before used concerning the children : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they had humane nature in common ; they were men , and that was all ; having no existence but in and by that nature . concerning him he had before proved , that he had a divine nature on the account whereof he was more excellent than the angels ; and here he sayes of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; existing in his divine nature , he moreover took part of that nature with them ; which makes a difference between their persons , though as to humane nature they were every way alike ; and this removes the exception of schlictingius , or crellius , that he is no more said to be incarnate than the children . that by death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this word is peculiar to paul : he useth it almost in all his epistles , and that frequently . elsewhere it occurs but once in the new testament , luke . . and that in a sense , whereunto by him it is not applyed . that which he usually intends in this word , is to make a thing or person to cease as to its present condition , and not to be what it was . so rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall their unbelief make the faith of god of none effect ? cause it to cease , render the promise useless ? and v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; do we make the law void by faith ? take away its use and end , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the promise is made ineffectual , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; if her husband is dead , she is freed from the law : the law of the husband hath no more power over her . so v. . cor. . , , . chap. . , . cor. . , . gal. . . chap. . , . ephes. . . the intention of the apostle in this word , is , the making of any thing to cease , or to be void as to its former power and efficacy ; not to remove , annihilate , or destroy the essence or being of it . and the expression here used is to the same purpose , with that in psalm . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to quiet or make to cease the enemy and self-avenger . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is properly vis , robur , potentia ; force , strength , power , like that of arms , or armies in battle . and sometimes it is used for rule , empire , and authority . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to be in place of power ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be able to dispose of what it relates unto . and in both senses we shall see that the devil is said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the power of death . now there is not any notion under which the devil is more known unto , or spoken of among the jews , than this of his having the power of death : his common appellation among them is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the angel of death . and they call him samael also . so the targum of jonathan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gen. . . and the woman saw samael the angel of death . and maimon : more nebu. lib. . cap. . tells us from the midrash , that samael rode upon the serpent when he deceived eve ; that is , used him as his instrument in that work . and most of them acknowledge sathan to be principally intended in the temptation of eve , though aben ezra deny it in his comment on the words , and dispute against it . and he addes , that by samael , the angel of death , they understand sathan , which he proves from the words of their wise men , who say in some places , that sathan would have hindred abraham from sacrificing of isaac ; and in others , that samael would have done it ; which proves that it is one and the same who by both names is intended . and hence they usually call him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wicked samael , the prince of all the devils ; and say of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , samael brought death upon all the world . so that by this samael , or angel of death , it is evident that they intend him who is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the prince and ruler of the rest . so also they speak expresly in , baba bathra , distinc . hashatephir . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rabbi simeon said the same is sathan , and the angel of death , and the evil figment ; that is the cause and author of it . and they call him the angel of death on many accounts , the consideration whereof may give us some light into the reason of the expression here used by the apostle . the first is that before mentioned , namely that by his means death entred and came upon all the world . his temptation was the first occasion of death : and for that reason is he termed by our saviour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , joh. . . a murtherer from the beginning . and herein he had the power of death , prevailing to render all mankind obnoxious to the sentence and stroke of it . secondly , because he is employed in great and signal judgments to inflict death , on men . he is the head of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , evil angels , who slew the aegyptians , psal. . so in psal. . . those words , thou shalt not fear , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the arrow that flieth by day , are rendred by the targum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the arrow of the angel of death which he shooteth by day . and in the next verse those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the destruction that wasteth at noon day , they render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the troop of devils that walk at noon-day ; the psalmist treating of great and sudden destructions , which they affirm to be all wrought by sathan : and thence the hellenists also render the latter place by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the devil at noon-day ; wherein they are followed by the vulgar latine , arabick and aethiopick translations . and this the apostle seems to allude unto , cor. . . where he says , that those who murmured in the wilderness were destroyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the destroyer ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the destroying angel , or the angel of death ; as in this epistle he terms him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . and it may be this is he who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , job . . the first-born of death , or he that hath right unto the administration of it . they term him also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the waster or destroyer : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to waste or destroy , as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which , as john tells us , is the hebrew name of the angel of the bottomless pit , revel . . . as his greek name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thirdly , the latter jews suppose that this angel of death takes away the life of every man , even of those who die a natural death . and hereby as they express the old faith of the church , that death is poenal , and that it came upon all for sin through the temptation of sathan , so also they discover the bondage that they themselves are in for fear of death all their days . for when a man is ready to die , they say the angel of death appears to him in a terrible manner , with a sword drawn in his hand . from thence drops i know not what poison into him , whereon he dies . hence they wofully houl , lament , and rend their garments upon the death of their friends . and they have composed a prayer for themselves against this terrour . because also of this their being slain by the angel of death , they hope and pray that their death may be an expiation for all their sins . here lies the sting of death , mentioned by the apostle , . cor. . . hence they have a long story in their midrash , or mystical exposition of the pentateuch , on the last section of deuteronomy , about samaels coming to take away the life of moses ; whom he repelled and drove away with the rod that had the shem hamphorash written in it . and the like story they have in a book about the acts of moses , which aben-ezra rejects on exod. . . this hand of sathan in death , manifesting it to be poenal , is that which keeps them in bondage and fear all their days . fourthly , they suppose that this angel of death hath power over men even after death . one horrible penalty they fancy in particular that he inflicts on them , which is set down by elias in his tishbi in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of the midrash of rabbi isaac the son of parnaer ; for when a man , as they say , departs out of this world , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the angel of death comes and sits upon his grave . and he brings with him a chain , partly of iron , partly of fire ; and making the soul to return into body , he breaks the bones , and torments variously both body and soul for a season . this is their purgatory ; and the best of their hopes are , that their punishment after this life shall not be eternal . and this various interest of sathan in the power of death , both keeps them in dismal bondage all their days , and puts them upon the invention of several ways for their deliverance . thus one of their solemn prayers on the day of expiation is to be delivered from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or this punishment of the devil in their graves ; to which purpose also they offer a cock unto him for his pacification . and their prayer to this purpose in their berachoth is this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it may please thee , ( good lord ) to deliver us from evil decrees or laws , from poverty , from contempt , from all kind of punishments , from the judgment of hell , and from beating in the grave , by the angel of death . and this supposition is in like manner admitted by the mahumetans , who have also this prayer , deus noster libera nos ab angelo interrogante tormento sepulchri , & à via mala . and many such lewd imaginations are they now given up unto , proceeding from their ignorance of the righteousness of god. but yet from these apprehensions of theirs , we may see what the apostle intended in this expression , calling the devil him that had the power of death . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , et liberaret ipsos , hos , quotquot , quicunque ; and free those who . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to dismiss , discharge , free ; and in the use of the word , unto the accusative case of the person , the genitive of the thing is added or understood . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i free thee from this . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; aristoph . to deliver thee from this eye-sore . and sometimes the genitive case of the thing is expressed , where the accusative of the person is omitted . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to free or deliver one from fear ; as here the accusative case of the person is expressed , and the genitive of the thing omitted . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to deliver them , that is from death , or , from fear because of death . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is obnoxius , obstrictus , reus , damnas . he that is legally obnoxious , subject , liable to any thing ; that is , law , crime , judge , judgment , punishment , in all which respects the word is used . he that is under the power of any law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , subject unto its authority and penalty . see matth. . , . chap. . . mark . . cor. . . james . . now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , servitude or bondage here mentioned is poenal , and therefore are men said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , obnoxious unto it . verse , . for as much then as ( or , seeing therefore that ) the children are ( were in common ) partakers of flesh and blood , he also himself likewise ( after the same manner ) took part ( did partake ) of the same ; that through ( by ) death he might destroy ( make void the authority of ) him that had the power of death , that is , the devil . and deliver ( free , discharge ) them who through fear of death were all their life time subject to bondage . in former verses , as was shewed , the apostle declared the necessity that there was on the part of god , intending to bring many sons unto glory , to constitute such an union between them and the captain of their salvation , as that it might be just for him to suffer in their stead . in these he proceeds to manifest in particular what that nature is , in the common participation whereof their union designed did consist , wherein they were all of one ; and what were the especial reasons why the lord christ was made partaker of that nature . this coherence of these verses chrysostom briefly gives us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; having shewed the brotherhood ( that was between christ and the children ) he lays down the causes of that dispensation ; and what they are , we shall find here expressed . there are sundry things which the apostle supposeth in these words , as known unto , and granted by the hebrews . as , first , that the devil had the power of death . secondly , that on this account men were filled with fear of it , and led a life full of anxiety and trouble by reason of that fear . thirdly , that a deliverance from this condition was to be effected by the messiah . fourthly , that the way whereby he was to do this was by his suffering . all which , as they are contained in the first promise , so that they were allowed of by the hebrews of old , we have fully proved else-where . and by all these doth the apostle yield a reason of his former concession , that the messiah was for a little while made lower than the angels , the causes and ends whereof he here declares . there are in the words , first , a supposition of a two-fold state and condition of the children to be brought unto glory , first , natural , or their natural state and condition , they were all of them in common partakers of flesh and bloud : for as much then as the children were partakers of flesh and blood . secondly , moral , their moral state and condition ; they were obnoxious unto death , as it is poenal for sin , and in great bondage through fear of it : them who through fear of death were all their life time subject unto bondage . secondly , there is a double inference with respect unto this supposition , on the part of christ , the captain of salvation . first , as to their natural condition , that he did partake of it , he was so to do ; he himself also did partake of the same . secondly , as to their moral condition , he freed them from it : and deliver them . thirdly , the means whereby he did this , or this was to be done , evidencing the necessity of his participation with them in their condition of nature , that he might relieve them from their condition of trouble ; he did it by death : that by death . fourthly , the immediate effect of his death , tending unto their delivery and freedom , and that is the destruction of the devil , as to his power over and interest in death as poenal , whereof their deliverance is an infallible consequent : and destroy him , &c. in the first place the apostle expresseth , as by way of supposition , the natural condition of the children , that is the children whom god designed to bring unto glory ; those who were given unto christ , they were in common partakers of flesh and blood . i shall not stay to remove the conceit of some , who yet are not a few among the romanists , who refer those words unto the participation of the flesh and blood of christ in the sacrament , whereunto also , as we observed , the aethiopick version gives countenance . for not only is there not any thing in the expression that inclines unto such an imagination , but also it enervates the whole design of the apostles discourse and argument , as from the former consideration of it doth appear . flesh and blood are by an usual synecdoche put for the whole humane nature ; not as though by blood the soul was intended , because the life is said to be in it , as not acting without it ; but this expression is used , because it is not humane nature as absolutely considered , but as mortal , passible , subject unto infirmities and death it self , that is intended . and it is no more than if he had said , the children were men subject unto death . for he gives his reason herein , why the lord christ was made a man subject unto death . that he and the children should be of one nature he had shewed before ; for as much then as this was the condition of the children , that they were all partakers of humane nature , liable to sufferings , sorrow , and death ; he was so also . and this is thus expressed to set forth the love and condescension of jesus christ , as will afterward appear . the second thing in these words is the moral condition of the children ; and there are sundry things , partly intimated , partly expressed in the description that is here given us of it ; as , . their estate absolutely considered , they were subject to death . . the consequences of that estate . . it wrought fear in them . . that fear brought them into bondage . . the continuance of that condition , it was for the whole course of their lives . first , it is implied that they were subject , obnoxious unto , guilty of death , and that as it was poenal , due to sin , as contained in the curse of the law ; which what it comprehendeth , and how far it is extended is usually declared . on this supposition lies the whole weight of the mediation of christ. the children to be brought unto glory were obnoxious unto death , the curse and wrath of god therein , which he came to deliver them from . secondly , the first effect and consequent of this obnoxiousness unto death concurring unto their state and condition is , that they were filled with fear of it : for fear of death . fear is a perturbation of mind , arising from the apprehension of a future imminent evil . and the greater this evil is , the greater will the perturbation of the mind be ; provided the apprehension of it be answerable . the fear of death then here intended is that trouble of mind which men have in the expectation of death to be inflicted on them , as a punishment due unto their sins . and this apprehension is common to all men , arising from a general presumption that death is poenal , and that it is the judgment of god that they which commit sin are worthy of death , as rom. . . chap. . . but it is cleared and confirmed by the law , whose known sentence it is , the soul that sinneth shall die . and the troublesome expectation of the event of this apprehension is the fear of death here intended . and according unto the means that men have to come unto the knowledge of the righteousness of god , are , or ought to be their apprehensions of the evil that is in death . but even those who had lost all clear knowledge of the consequents of death natural , or the dissolution of their present mortal condition , yet on a confused apprehension of its being poenal , always esteemed it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most dreadful of all things that are so unto humane nature . and in some this is heightned and increased , until it come to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as our apostle speaks , chap. . . a fearful expectation of judgment and fiery indignation , which shall devour the adversaries . and this is the second thing that is in this description of the estate and condition of the children to be brought unto glory ; being obnoxious unto the sentence of death , they could not but live in fear of the execution of it . thirdly , they are by this means brought into bondage . the troublesome expectation of death as poenal , brings them into bondage ; into the nature whereof we must a little enquire . sundry things concur to make any state a state of bondage ; as , . that it be involuntary ; no man is in bondage by his will , that which a man chuseth is not bondage unto him . a man that would have his ear bored , though he were always a servant was never in bondage , for he enjoyed the condition that pleased him . properly all bondage is involuntary . . bondage ingenerates strong desires after , and puts men on all manner of attempts for liberty . yokes gall , and make them on whom they are , desire ease . so long as men are sensible of bondage , which is against nature , ( for that which is not so is not bondage ) they will desire and labour for liberty . when some in the roman senate asked an ambassador of the priernates , after they were overthrown in battel , if they granted them peace , how they would keep it , what peace they should have with them ? he answered , si bonam dederitis , fidam & perpetuam ; si malam haud diuturnam . whereat when some in the senate stormed , as if he had threatned them with war and rebellion , the wiser sort commended him , as one that spake like a man and a free-man ; adding as their reason , an credi posse ullum populum , aut hominem denique in ea conditione , cujus eam poeniteat , diutius quam necesse sit mansurum , liv. lib. . so certain it is , that bondage wearieth and stirreth up restless desires in all , endeavours in some after liberty . . bondage perplexeth the mind . it ariseth from fear , the greatest perturbation of the mind , and is attended with weariness and distrust , all which are perplexing . . where bondage is compleat , it lies in a tendency unto future and greater evils . such is the bondage of condemned malefactors , reserved for the day of execution ; such is the bondage of sathan , who is kept in chains of darkness for the judgment of the great day . and all these things concur in the bondage here intended ; which is , a dejected troublesome state and condition of mind , arising from the apprehension and fear of death to be inflicted , and their disability in whom it is to avoid it , attended with fruitless desires and vain attempts to be delivered from it , and to escape the evil feared . and this is the condition of sinners out of christ , whereof there are various degrees , answerable unto their convictions . for the apostle treats not here of mens being servants unto sin , which is voluntary ; but of their sense of the guilt of sin , which is wrought in them even whether they will or no ; and by any means they would cast off the yoke of it , though by none are they able so to do ; for , fourthly , they are said to continue in this estate all their lives . not that they were always perplexed with this bondage , but that they could never be utterly freed from it . for the apostle doth not say , that they were thus in bondage all their days , but that they were obnoxious and subject unto it . they had no ways to free or deliver themselves from it , but that at any time they might righteously be brought under its power ; and the more they cast off the thoughts of it , the more they increased their danger . this was the estate of the children , whose deliverance was undertaken by the lord christ , the captain of their salvation . and we may hence observe , that , all sinners are subject unto death , as it is poenal . the first sentence reacheth them all , gen. . . and thence are they said by nature to be children of wrath , ephes. . . obnoxious unto death to be inflicted in a way of wrath and revenge for sin . this passeth upon all , in as much as all have sinned , rom. . . this all men see and know ; but all do not sufficiently consider what is contained in the sentence of death , and very few how it may be avoided . most men look on death as the common lot and condition of mankind , upon the account of their frail natural condition ; as though it belonged to the natural condition of the children , and not the moral ; and were a consequent of their being , and not the demerit of their sin . they consider not , that although the principles of our nature are in themselves subject unto a dissolution , yet if , we had kept the law of our creation , it had been prevented by the power of god , engaged to continue life during our obedience . life and obedience were to be commensurate , until temporal obedience ended in life eternal . death is poenal , and its being common unto all , hinders not but that it is the punishment of every one . how it is changed unto believers by the death of christ , shall be afterward declared . in the mean time all mankind is condemned , as soon as born . life is a reprieve , a suspension of execution . if during that time a pardon be not effectually sued out , the sentence will be executed according to the severity of justice . under this law are men now born , this yoke have they pulled on themselves by their apostasie from god. neither is it to any purpose to repine against it , or to conflict with it ; there is but one way of delivery . . fear of death , as it is poenal , is inseparable from sin , before the sinner be delivered by the death of christ. they were in fear of death . there is a fear of death that is natural , and inseparable from our present condition ; that is but natures aversation of its own dissolution . and this hath various degrees , occasioned by the differences of mens natural constitution , and other accidental occurrences and occasions : so that some seem to fear death too much , and others not at all ; i mean of those who are freed from it , as it is in the curse and under the power of sathan . but this difference is from occasions forreign and accidental ; there is in all naturally the same aversation of it . and this is a guiltless infirmity , like our weariness , and sickness , inseparably annexed unto the condition of mortality . but sinners in their natural state fear death as it is poenal , as an issue of the curse , as under the power of sathan , as a dreadful entrance into eternal ruine . there are indeed a thousand ways whereby this fear is for a season stifled in the minds of men . some live in brutish ignorance , never receiving any full conviction of sin , judgment , or eternity . some put off the thoughts of their present and future estate , resolving to shut their eyes and rush into it , when as they can no longer avoid it . fear presents it self unto them as the fore-runner of death , but they avoid the encounter , and leave themselves to the power of death it self . some please themselves with vain hopes of deliverance , though well they know not how , nor why they should be partakers of it . but let men fore-go these helpless shifts , and suffer their own innate light to be excited with such means of conviction as they do enjoy , and they will quickly find what a judgment there is made in their own souls concerning death to come , and what effects it will produce . they will conclude that it is the judgment of god , that they which commit sin are worthy of death , rom. . . and then that their own consciences do accuse and condemn them , rom. . , . whence unavoidably fear , dread , and terrour will seize upon them . and then , . fear of death , as poenal , renders the minds of men obnoxious unto bondage : which what it is we have in part before declared . it is a state of trouble , which men dislike , but cannot avoid . it is a poenal disquietment arising from sense of future misery : fain would men quit themselves of it , but are not able ; there is a chain of god in it , not to be broken ; men may gall themselves with it , but cannot remove it : and if god take it from them without granting them a lawful release and delivery , it is to their farther misery . and this is in some measure or other the portion of every one that is convinced of sin , before they are freed by the gospel . and some have disputed what degrees of it are necessary before believing . but what is necessary for any one to attain unto , is his duty . but this bondage can be the duty of no man , because it is involuntary . it will follow conviction of sin , but it is no mans duty ; rather it is such an effect of the law as every one is to free himself from , so soon as he may , in a right way and manner . this estate then befalls men whether they will or no. and this is so , if we take bondage passively , as it affects the soul of the sinner ; which the apostle seems to intend , by placing it as an effect of the fear of death ; take it actively , and it is no more than the sentence of the law , which works and causeth it in the soul ; and so all sinners are inevitably obnoxious unto it . and this estate , as we observed , fills men with desires after , and puts them upon various attempts for deliverance . some desire only present ease , and they commonly with-draw themselves from it , by giving up themselves wholly unto their hearts lusts , and therein to atheism , which god oftentimes in his righteous judgment gives them up unto , knowing that the day is coming wherein their present woful temporal relief will be recompenced with eternal misery . some look forwards unto what is to come , and accordingly to their light and assistance variously apply themselves to seek relief . some do it by a righteousness of their own , and in the pursuit thereof also there are ways innumerable , not now to be insisted on ; and some do it by christ , which how it is by him effected , the apostle in the next place declares . two things , as was shewed , are affirmed of the lord christ , in consequence unto the premised supposition of the childrens being partakers of flesh and bloud , and of their obnoxiousness unto death , and to bondage . . that of their natural condition , he himself partook . . that from their moral condition , he delivered them ; which that he might do , it was necessary that he should partake of the other . . he himself did likewise partake of the same . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , likewise , in like manner , doth denote such a similitude as is consistent with a specifical identity . and therefore chrysostom from hence urgeth the marcionites and valentinians , who denyed the reality of the humane nature of christ , seeing that he partook of it in like manner with us , that is , truly and really , even as we do . but yet the word , by force of its composition , doth intimate some disparity and difference . he took part of humane nature really as we do , and almost in like manner with us . for there were two differences between his being partaker of humane nature and ours . first , in that we subsist singly in that nature : but he took his portion in this nature into subsistence with himself in the person of the son of god. secondly , this nature in us is attended with many infirmities , that follow the individual persons that are partakers of it ; in him it was free from them all . and this the apostle also intimates in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , changing his expression from that whereby he declared the common interest of the children in the same nature , which is every way equal and alike . the whole is , that he took his own portion , in his own manner , unto himself . and this observation removes what is hence objected against the deity of christ. cum christus ( saith schlictingius ) hominum mortalium & fragilium dux & fautor sit , propterea is non angelus aliquis , multo verò minus ipse deus summus qui solus immortalitatem habet , sed homo suo tempore malis , & variis calamitatibus obnoxius esse debuit . it is true , it appears from hence , that christ ought to be a man , subject to sufferings and death , and not an angel , as the apostle farther declares in the next verse ; but that he ought not to be god it doth not appear . as god indeed he could not die , but if he who was god had not taken part of flesh and bloud , god could not have redeemed his church with his own blood . but this is the perpetual paralogism of these men . because christ is asserted to have been truly a man , therefore he is not god ; which is to deny the gospel , and the whole mystery of it . he proceeds with his exceptions against the application of these words unto the incarnation of the lord christ , the sum whereof is , that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote an universal conformity , or specifick identity between christ and the children , not only as to the essence , but also as to all other concernments of humane nature , or else no benefit could redound unto them from what he did or suffered . but , . the words do not assert any such thing , as hath been declared . . it is not true . the children were partakers of humane nature , either by creation out of the dust of the earth , as adam ; or by natural generation . the lord christ was conceived of a virgin by the power of the holy ghost ; and yet the benefit redounds unto the children . it is evident then , that the similitude urged by the apostle is confined to the substance of flesh and bloud , or the essence of humane nature , and is not to be extended unto the personal concernments of the one or the other ; nor the way whereby they became partakers of the same nature . nor is the argument for the incarnation of christ taken meerly from the expressions in this verse ; but whereas he had before proved him to be above , and before the angels , even god over all , and here intimating his existence antecedent to his participation of flesh and blood , his incarnation doth necessarily ensue . the necessity of this incarnation of christ , with respect unto the end of it , hath before been declared , evinced and confirmed . we shall now stay only a little to admire the love , grace and mysterie of it . and we see here , iv. that the lord christ out of his inexpressible love , willingly submitted himself unto every condition of the children to be saved by him , and to every thing in every condition of them , sin only excepted . they being of flesh and blood which must be attended with many infirmities , and exposed unto all sorts of temptations and miseries , he himself would also partake of the same . his delight was of old in the sons of men , prov. . . and his heart was full of thoughts of love towards them ; and that alone put him on this resolution , gal. . . rev. . . when god refused sacrifices and burnt-offerings as insufficient to make the attonement required , and the matter was rolled on his hand alone , it was a joy unto him that he had body prepared , wherein he might discharge his work , although he knew what he had to do and suffer therein , psal. . , . heb. . , , , . he rejoyced to do the will of god , in taking the body prepared for him , because the children were partakers of flesh and blood . though he was in the form of god , equal unto him , yet that mind , that love , that affection towards us was in him , that to be like unto us , and thereby to save us , he emptyed himself , and took on him the form of a servant , our form , and became like unto us , phil. . , , , . he would be like unto us , that he might make us like unto himself ; he would take our flesh , that he might give unto his spirit . he would joyn himself unto us , and become one flesh with us , that we might be joyned unto him , and become one spirit with him , cor. . . and as this was a fruit of his eternal antecedent love , so it is a spring of consequent love. when eve was brought unto adam after she was taken out of him , gen. . . to manifest the ground of that affection which was to be alwayes between them , he sayes of her , this is now bone of my bone , and flesh of my flesh . and by this condescention of christ , saith the apostle , are we members of his body and of his flesh , and of his bones , ephes. . . whence he infers , that he loves and nourisheth his church , as a man doth his own flesh . and how should this inexpressible love of christ constrain us to love him and to live unto him , cor. , . as also to labour to be like unto him , wherein all our blessedness consisteth , seeing for that end he was willing to be like unto us , whence all his troubles and sufferings arose . here also we see that , v. it was only in flesh and blood the substance and essence of humane nature , and not in our personal infirmities that the lord christ was made like unto us . he took to himself the nature of all men , and not the person of any man. we have not only humane nature in common , but we have every one particular infirmities and weaknesses following that nature , as existing in our sinful persons . such are the sicknesses and pains of our bodies from inward distempers ; and the disorder of the passions of our minds . of these the lord christ did not partake ; it was not needful , it was not possible that he should do so ; not needful , because he could provide for their cure without assuming them , not possible , for they can have no place in a nature innocent and holy . and therefore he took our nature ; not by an immediate new creation out of nothing , or of the dust of the earth like adam ; for if so , though he might have been like unto us , yet he would have been no kin to us , and so could not have been our goel to whom the right of redemption did belong ; nor by natural generation , which would have rendered our nature in him obnoxious to the sin and punishment of adam : but by a miraculous conception of a virgin , whereby he had truly our nature , yet not subject on its own account , unto any one of those evils , whereunto it is liable as propagated from adam in an ordinary course : and thus though he was joyned unto us in our nature ; yet as he was holy , harmless and undefiled in that nature , he was separate from sinners , heb. . . so that although our nature suffered more in his person , then it was capable of in the person of any meer man , yet not being debased by any sinful imperfection , it was alwayes excellent , beautiful and glorious . and then , vi. that the son of god should take part in humane nature with the children , is the greatest and most admirable effect of divine love , wisdom and grace . so our apostle proposeth it , tim. . . a mysterie which the angels with all diligence desire to look into , pet. . , . see john . . isa. . . rom. . . atheists scoff at it , deluded christians deny it , but the angels adore it , the church professeth it , believers find the comfort and benefit of it . the heavens indeed declare the glory of god , and the firmament sheweth his handy work , psal. . . and the invisible things of god from the creation of the world , are clearly seen , being understood by the things that are made , even his eternal power and godhead , rom. . . in particular man himself is fearfully and wonderfully made . these works of gods power and providence do greatly manifest the glory of his wisdom , omnipotency and goodness ; and are like the light which was created the first day at the beginning of all things , as we have shewed . but in this instance of assuming humane nature into personal su●sistence with himself , that scattered light is gathered into one sun , giving out most glorious beams unto the manifestation of his infinite excellencies far above all other things . and this surely was not done , but for the greatest end ; that can be conceived , and such is the salvation of sinners . but we must proceed with our apostle ; and he gives the reason and end of this wonderful dispensation . the end is , the delivery of the children from the condition before described : and first the means whereby he wrought and brought about this end is proposed unto us ; by death , he was to do it by death . that by death he might deliver them ; that is by his own death . this as it is placed , as one principal end of his being made partaker of flesh and blood , so it is also the means of the farther end aimed at , namely , the delivery of the children out of the condition expressed . some translations add , by his own death , which is evidently understood , though it be not literally in the text ; the death which he underwent in the nature of man , whereof he was partaker . his death was the means of delivering them from death . some distinguish between death in the first place , which christ underwent , and that death in the close of the verse , which the children are said to be in fear of ; for this latter they say is more extensive than the former , as comprizing death eternal also . but there doth not any thing in the text appear to intimate , that the captain of salvation by death of one kind , should deliver the children from that of another . neither will the apostles discourse well bear such a supposition . for if he might have freed the children by any way or means , but only by undergoing that which was due unto them for sin , whence could arise that indispensible necessity which he pleads for by so many considerations of his being made like unto them , seeing without the participation of their nature which he urgeth , he might have done any other thing for their good and benefit , but only suffer what was due to them . and if it be said , that without this participation of their nature he could not dye , which it was necessary that he should do ; i desire to know why , if the death which he was to undergo , was not that death which they were obnoxious unto , for whom he dyed , how could it be any way more beneficial unto them , than any thing else which he might have done for them , although he had not dyed . there is no ground then to pretend such an amphibologie in the words as that which some contend for . now as we observed before , the death of christ is here placed in the midst , as the end of one thing , and the means or cause of another ; the end of his own incarnation , and the means of the childrens deliverance ; from the first we may see , vii . that the first and principal end of the lord christs assuming humane nature was not to reign in it , but to suffer and dye in it . he was indeed from of old designed unto a kingdom , but he was to suffer , and so to enter into his glory : luke . . and he so speaks of his coming into the world , to suffer , to dye , to bear witness unto the truth , as if that had been the only work that he was incarnate for . glory was to follow , a kingdom to ensue , but suffering and dying was the principal work he came about . glory he had with his father before the world was , john . . and therein a joynt rule with him over all the works of his hands . he need not have been made partaker of flesh and blood to have been a king ; for he was the king immortal , invisible , the king of kings and lord of lords , the only potentate from everlasting . but he could not have dyed if he had not been made partaker of our nature . and therefore when the people would have taken him by force , and have made him a king , he hid himself from them , john . . but he hid not himself , when they came to take him by force , and put him to death , but affirmed , that for that hour , or business he came into the world , john . , , . and this farther sets forth his love and condescension . he saw the work that was proposed unto him ; how he was to be exposed unto miseries , afflictions and persecutions , and at length to make his soul an offering for sin ; yet because it was all for the salvation of the children , he was contented with it , and delighted in it . and how then ought we to be contented with the difficulties , sorrows , afflictions and persecutions , which for his sake we are or may be exposed unto ; when he on purpose took our nature , that for our sakes he might be exposed and subject unto much more than we are called unto . there yet remains in these verses , the effects of the death of christ ; that he might destroy sin and deliver : wherein we must consider ( . ) who it is that had the power of death : ( . ) wherein that power of his did consist : ( . ) how he was destroyed : ( . ) how by the death of christ : ( . ) what was the delivery that was obtained for the children thereby . . he that had the power of death is described by his name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the devil ; the great enemy of our salvation ; the great calumniator , make-bate , and false accuser ; the firebrand of the creation . the head and captain of the apostasie from god , and of all desertion of the law of the creation . the old serpent ; prince of the apostate angels , with all his associates , who first falsly accused god unto man , and continues to accuse men falsly unto god ; of whom before . . his power in and over death is variously apprehended . what the jews conceive hereof , we have before declared ; and much of the truth is mixed with their fables . and the apostle deals with them upon their acknowledgement in general , that he had the power of death . properly in what sense , or in what respect he is said so to have it , learned expositors are not agreed . all consent , ( . ) that the devil hath no absolute or soveraign supream power over death . nor ( . ) any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or authority about it , de jure , in his own right , or on grant , so as to act lawfully and rightly about it according unto his own will. nor ( . ) any judging or determining power as to the guilt of death committed unto him ; which is peculiar to god the supream rector and judge of all , gen. . . deut. . . rev. . . but wherein this power of satan doth positively consist , they are not agreed . some place it in his temptations unto sin , which bind unto death : some in his execution of the sentence of death ; he hath the power of an executioner . there cannot well be any doubt , but that the whole interest of satan in reference unto death is intended in this expression . this death is that which was threatned in the beginning , gen. . . death poenally to be inflicted in the way of a curse , deut. . . gal. . . that is , death consisting in the dissolution of soul and body , with every thing tending poenally thereunto , with the everlasting destruction of body and soul. and there are sundry things wherein the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or power of satan in reference unto this death doth consist . as ( . ) he was the means of bringing it into the world . so is the opinion of the jews in this matter expressed in the book of wisdom , written as is most probable , by one of them not long before this epistle . they tell us , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; god made not death , it belonged not unto the original constitution of all things ; but chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the envy of the devil-death entred into the world . and that expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is retained by the apostle , rom. . . only he layes the end of it on the morally deserving cause , the sin of man ; as here it is laid on the efficiently procuring cause , the envy of the devil . and herein consisted no small part of the power of satan with respect unto death . being able to introduce sin , he had power to bring in death also , which in the righteous judgement of god , and by the sentence of the law was inseparably annexed thereunto . and by a parity of reason , so far as he yet continueth to have power over sin , deserving death , he hath power over death it self . . sin and death being thus entered into the world , and all mankind being guilty of the one , and obnoxious unto the other , satan became thereby to be their princess as being the prince , or author of that state and condition whereinto they are brought . hence he is called the prince of this world , john . and the god of it , cor. . . inasmuch as all the world is under the guilt of that sin and death which he brought them into . . god having passed the sentence of death against sin , it was in the power of satan , to terrifie and affright the consciences of men , with the expectation and dread of it ; so bringing them into bondage . and many god gives up unto him to be agitated and terrified as it were at his pleasure . to this end were persons excommunicate given up unto satan to vex , tim. . . he threatens them as an executioner , with the work that he hath to do upon them . . god hath ordained him to be the executioner of the sentence of death upon stubborn sinners unto all eternity ; partly for the aggravation of their punishment , when they shall alwayes see , and without relief bewail their folly in hearkening unto his allurements ; and partly , to punish himself in his wofull employment . and for these several reasons is satan said to have the power of death . and hence it is evident ; that , viii . all the power of satan in the world , over any of the sons of men is founded in sin , and the guilt of death attending it : death entered by sin ; the guilt of sin brought it in : herewith comes in satans interest ; without which he could have no more to do in the earth , than he hath in heaven . and according as sin abounds , or is subdued , so his power is enlarged or streightned . as he is a spirit , he is mighty , strong , wise ; as sinful , he is malitious , subtle , ambitious , revengeful , proud : yet none of all these give him his power . he that made him , can cause his sword to pierce unto him , and preserve man though weak and mortal , from all his force , as a mighty spirit ; and his attempts , as a wicked one . and yet these are the things in him that men are generally afraid of ; when yet by them he cannot reach one hair of their heads . but here lyes the foundation of his power ; even in sin , which so few regard . then , ix . all sinners out of christ , are under the power of satan . they belong unto that kingdom of death whereof he is the prince and ruler . the whole world lyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the power of this wicked one . if the guilt of death be not removed from any , the power of the devil extends unto them . a power indeed it is , that is regulated . were it soveraign or absolute , he would continually devour . but it is limited unto times , seasons and degrees , by the will of god , the judge of all . but yet great it is , and answerable unto his titles , the prince , the god of the world . and however men may flatter themselves , as the jews did of old , that they are free ; if they are not freed by an interest in the death of christ , they are in bondage unto this beastly tyrant ; and as he works effectually in them here , he will ragingly inflict vengeance on them hereafter . . he is destroyed . to destroy him ; the sense and importance of the word here used , was before declared . it is not applyed unto the nature , essence or being of the devil , but unto his power in and over death ; as it is elsewhere declared , john . . now is the judgement of this world , now is the prince of this world cast out ; that which is here called the destroying of the devil , is there called , the casting out of the prince of this world . it is , the casting him out of his power , from his princedom and rule , and col. . . having spoiled principalities and powers , he made an open shew of them , triumphing over them in his cross ; as conquerors used to do , when they had not slain the persons of their enemies , but deprived them of their rule , and lead them captives . the destruction then here intended of him that had the power of death , is the dissolution , evacuation , and removing of that power which he had in and over death , with all the effects and consequences of it . . the means whereby satan was thus destroyed is also expressed . it was by death , by his own death . this of all others , seemed the most unlikely way and means , but indeed was not only the best , but the only way whereby it might be accomplished . and the manner how it was done thereby , must be declared and vindicated . the fourfold power of satan in reference unto death before mentioned , was all founded in sin . the obligation of the sinner unto death , was that which gave him all his power . the taking away then of that obligation , must needs be the dissolution of his power . the foundation being removed , all that is built upon it , must needs fall to the ground . now this in reference unto the children for whom he dyed , was done in the death of christ ; virtually in his death it self , actually in the application of it unto them . when the sinner ceaseth to be obnoxious unto death , the power of satan ceaseth also . and this every one doth , that hath an interest in the death of christ : for there is no condemnation unto them that are in christ jesus , rom. . . and this because he dyed , he dyed for their sins , took that death upon himself which was due unto them ; which being conquered thereby , and their obligation thereunto ceasing , the power of satan is therewith dissolved . the first branch of his power consisted in the bringing of sin into the world ; this is dissolved by christs taking away the sin of the world , john . . which he did as the lamb of god , by the sacrifice of himself in his death , typified by the paschal lamb , and all other sacrifices of old . again , his power consisted in his rule in the world , as cast under sin and death : from this he was cast out ( john . . ) in the death of christ , when contending with him for the continuance of his soveraignty , he was conquered , the ground whereon he stood , even the guilt of sin being taken away from under him , and his title defeated . and actually believers are translated from under his rule , from the power of darkness , into the kingdom of light , and of the son of god. nor can he longer make use of death as poenal , as threatned in the curse of the law , to terrifie and affright the consciences of men ; for being justified by faith in the death of christ , they have peace with god , rom. . . christ making peace between god and us , by the blood of his cross , ephes. . , . cor. . , , . the weapons of this part of his power are wrested out of his hand ; seeing death hath no power to terrifie the conscience , but as it expresseth the curse of god. and lastly , his final execution of the sentence of death upon sinners , is utterly taken out of his hand by the death of christ , inasmuch as they for whom he dyed shall never undergo death poenally . and thus was satan as to his power over death , fully destroyed by the death of christ. and all this depended on gods institution ; appointing the satisfactory sufferings of christ , and accepting them instead of the sufferings of the children themselves . the socinians give us another exposition of these words ; as knowing that insisted on to be no less destructive of their error , than the death of christ , is of the power of the devil . the reason hereof , saith schlictingius , is , quia per mortem christus adeptus est supremam potestatem in omnia ; qua omnes inimicos suos quorum caput est diabolus coercet , eorum vires frangit , eosque tandem penitus abolebit . but if this be so , and the abolishing of the power of satan be an act of soveraign power , then it was not done by the death of christ ; nor was there any need that he should partake of flesh and blood for that purpose , or dye . so that this exposition contradicts both the express words of the apostle , and also , the whole design of his discourse : no proposition can be more plain than this is ; that the power of satan was destroyed by the death of christ , which in this interpretation of the words is denyed . . and hence it lastly appears , what was the delivery that was procured for the children by this dissolution of the power of satan . it respects both what they feared , and what ensued on their fear ; that is , death and bondage . for the delivery here intended , is not meerly a consequent of the destruction of satan , but hath regard unto the things themselves , about which the power of satan was exercised . they were obnoxious unto death on the guilt of sin , as poenal , as under the curse , as attended with hell , or everlasting misery . this he delivered the children from ; by making an attonement for their sins in his death , virtually loosing their obligation thereunto ; and procuring for them eternal redemption , as shall afterwards be fully declared . hereon also they are delivered from the bondage before described . the fear of death being taken away , the bondage that ensues thereon vanisheth also . and these things , as they are done virtually and legally in the death of christ ; so they are actually accomplished in and towards the children , upon the application of the death of christ unto them , when they do believe . and we may now close our consideration of these verses with one or two other observations ; as , x. the death of christ through the wise and righteous disposal of god , is victorious , all conquering , and prevalent . the aim of the world was to bring him unto death ; and therein they thought they had done with him . the aim of satan was so also ; who thereby supposed he should have secured his own kingdom . and what could worldly or satanical wisdom have imagined otherwise ? he that is slain is conquered . his own followers were ready to think so ; we trusted , say they , that it had been he who should have redeemed israel , luke . . but he is dead ; and their hopes are with him in the grave . what can be expected from him , who is taken , slain , crucified ? can he save others , who it seems could not save himself ? per mortem alterius , stultum est sperare salutem . is it not a foolish thing to look for life , by the death of another ? this was that which the pagans of old reproached the christians withal ; that they believed in one that was crucified and dyed himself , and what could they expect from him ? and our apostle tells us , that this death , this cross , was a stumbling block unto the jews , and folly to the greeks , cor. . , . and so would it have been in its self , acts . . chap. . . had not the will and counsel , and wisdom and grace of god been in it . but he ordered things so , that this death of christ , should pull out that pin , which kept together the whold fabrick of sin and satan ; that like sampson , he should in his death , pull down the pallace of satan about his ears , and that in dying he should conquer and subdue all things unto himself . all the angels of heaven stood looking on , to see what would be the end of this great trial . men and devils were ignorant of the great work which god had in hand . and whilest they thought they were destroying him , god was in and by him destroying them and their power . whilest his heel was bruised , he brake their head . and this should teach us , to leave all gods works unto himself : see john . , , , , . he can bring light out of darkness , and meat out of the eater . he can disappoint his adversaries of their greatest hopes , and fairest possibilities , and raise up the hopes of his own out of the grave . he can make suffering to be saving ; death victorious , and heal us by the stripes of his son. and in particular , it should stir us up to meditate on this mysterious work of his love and wisdom . we can never enough search into it , whilest our enquiry is guided by his word . new mysteries , all fountains of refreshment and joy , will continually open themselves unto us , untill we come be to satisfied with the endless fulness of it unto eternity . again , xi . one principal end of the death of christ was to destroy the power of satan . to destroy him that had the power of death . this was promised of old , gen. . . he was to break the head of the serpent . from him sprang all the miseries which he came to deliver his elect from , and which could not be affected without the dissolution of his power . he was anointed to proclaim liberty to the captives , and the opening the prison to them that were bound , isa. . . to this end he was to conquer him , who detained them ; which he did by his death , col. . . and so lead captivity captive , psalm . . stilling this enemy and self-avenger , psal. . . binding the strong man , mat. . and dividing the spoil with him , isa. . . and this he did by the merit of his blood , and the attonement he made for sin thereby . this took away the obligation of the law unto death , and disarmed satan . and moreover , by the power of the eternal spirit whereby he offered himself unto god , he conquered and quelled him . satan laid his claim unto the person of christ ; but coming to put it in execution , he met with that great and hidden power in him , which he knew not , and was utterly conquered . and this as it gives us a particular consideration of the excellency of our redemption , wherein satan our old enemy , who first foyled us , who alwayes hates us , and seeks our ruine , is conquered , spoiled and chained ; so it teacheth us how to contend with him , by what weapons to resist his temptations , and to repell his affrightments ; even those whereby he hath been already subdued . faith in the death of christ , is the only way and means of obtaining a conquest over him . he will fly at the sign of the cross rightly made . verse xvi . having asserted the incarnation of the lord christ , the captain of our salvation , and shewed the necessity of it , from the ends which were to be accomplished by it , and therein given the reason of his concession , that he was for a season made less than the angels : the apostle proceeds in this verse , to confirm what he had taught before , by testimony of the scripture , and adds an especial amplification of the grace of god in this whole dispensation , from the consideration of the angels , who were not made partakers of the like love and mercy . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the syriack quite omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and reads only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non enim ; for he did not . v.l. nusquam enim . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he renders usquam , any where ; and on the consideration of the negative particle , is nusquam , no where ; beza , non enim utique ; as ours ; for verily ( he took ) not ; not reaching the force , or use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; arias ; non enim videlicet ; which answers not the intent of this place . erasmus fully and properly ; non enim sane usquam ; for verily not any where . that is in no place of the scripture , is any such thing testified unto ; which way of expression we observed our apostle to use before , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ex angelis assumpsit , he took not of , or from , among the angels ; that is , of their nature : v.l. arias , angelos apprehendit ; he doth not take hold of angels . beza , angelos assumpsit : he assumed not , he took not angels to himself ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by an enallage of time : which ours follow , he took not on him the nature of angels . but this change of the tense is needless . for the apostle intends not to express what christ had done , but what the scripture saith and teacheth concerning him in this matter . that no where affirms that he takes hold of angels . the remaining words are generally rendered by translators according to the analogie of these . sed apprehendit , assumit , assumpsit , semen abrahae , he laid hold of , he takes , he took the seed of abraham : only the aethiopick reads them ; did he not exalt the seed of abraham : departing from the sense of the words , and of the text. the constant use of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the new testament is to take hold of . and so in particular it is elsewhere used in this epistle , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the day that i took them by the hand . in other authors , it is so variously used , that nothing from thence can be determined , as to its precise signification , in this , or any other place . the first and proper sense of it is acknowledged to be , to take hold of , as it were with the hand . and however the sense may be interpreted , the word cannot properly be translated any otherwise than to take . for what some contend , that the effect or end of taking hold of , that is , to help , to vindicate into liberty , whence by castalio , it is rendered opitulatur , yet it belongs to the design of the place , not the meaning of the word , which in the first place is to be respected . verse . for verily not any where doth he take angels , but he takes the seed of abraham . in the words , there is first the reference that the apostle makes unto somewhat else , whereby that which he declareth is confirmed . for verily not any where : that is , that which he denyeth in the following words , is no where taught in the scripture ; as chap. . . for unto which of the angels said he at any time ; that is , there is no testimony extant in the scripture concerning them to that purpose . so here ; no where is it spoken in the scripture , that christ taketh angels . and what is so spoken , he is said to do . and thus also the affirmative clause of his proposition , but he taketh the seed of abraham , is to be referred to the scripture . there it is promised , there it is spoken , and therein it is done by him . secondly , that which he asserteth hath the nature of a discrete axiom , wherein the same thing is denyed , and affirmed of the disparates expressed , and that univocally in the same sense ; he took not angels , but he took the seed of abraham ; and this , we being referred to the scripture for the proof and confirmation of , gives light and perfect understanding into the meaning of the words . for how doth christ in the scripture take the seed of abraham , in such a sense as that therein nothing is spoken of him in reference unto angels : it is evident , that it was , in that he was of the posterity of abraham according to the flesh ; that he was promised to abraham , that he should be of his seed , yea , that he should be his seed ; as gal. . . this was the great principle , the great expectation of the hebrews , that the messiah should be the seed of abraham : this was declared unto them in the promise , and this accordingly was accomplished . and he is here said to take the seed of abraham , because in the scripture it is so plainly , so often affirmed that he should so do ; when not one word is any where spoken that he should be an angel , or take their nature upon him . and this , as i said , gives us the true meaning of the words . the apostle in them confirms what he had before affirmed , concerning his being made partaker of flesh and bloud together with the children . this , saith he , the scripture declares , wherein it is promised that he should be of the seed of abraham , which he therein takes upon him , and which was already accomplished in his being made partaker of flesh and bloud . see joh. . . rom. . . gal. . . chap. . . this then the apostle teacheth us , that the lord christ , the son of god , according to the promise , took to himself the nature of man , coming of the seed of abraham , that is into personal union with himself ; but took not the nature of angels , no such thing being spoken of him , nor concerning him any where in the scripture . and this exposition of the words will be farther evidenced and confirmed by our examination of another , which with great endeavour is advanced in opposition unto it . some then take the meaning of this exposition to be , that the lord christ by his participation of flesh and blood brought help and relief , not unto angels , but unto men , the seed of abraham . and they suppose to this purpose , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to help , to succour , to relieve , to vindicate into liberty . of this mind are castalio , and all the socinians ; among those of the roman church , ribera ; estius also , and a lapide speak doubtfully in the case . of protestants , camero , and grotius , who affirms moreover , that chrysostom and the greek scholiasts so interpret the place and words : which i should have marvelled at , had i not long before observed him greatly to fail or mistake in many of his quotations . chrysostom , whom he names in particular , expresly referreth this whole verse unto the lord christs assumption of the nature of man , and not of the nature of angels . the same also is insisted on by theophylact and oecumenius , without any intimation of the sense that grotius would impose upon them . the socinians embrace and endeavour to confirm this second exposition of the words , and it is their concernment so to do . for if the words express that the lord christ assumed humane nature , which necessarily infers his prae-existence in another nature , their perswasion about the person of christ is utterly overthrown . their exceptions in their controversial writings unto this place have been else-where considered . those of eniedinus on this text , are answered by paraeus , those of castalio by beza ; and the objections of some others by gomarus . we shall in the first place consider what is proposed for the confirmation of their sense , by schlictingius or crellius ; and then the exception of a very learned expositor unto the sense before laid down and confirmed . and schlictingius first argues from the context , praeter ipsa verba ( saith he ) quae hunc sensum nullo modo patiuntur ut postea dicemus , contextus & ratiocinatio authoris id repudiat ; qui pro ratione & argumento id sumere non potuit debuitve , quod sibi hoc ipso argumento & ratione probandum sumsisset . de eo enim erat quaestio , cur christus qui nunc ad tantam majestatem & gloriam est evectus , non angelicam sed humanam , morti & variis calamitatibus obnoxiam habuerit naturam ? bujus vero rei , quo pacto ratio redderetur , per id quod non angelicam sed humanam naturam assumpserit ; cum istius ipsius rei , quae in hac quaestione continetur , nempe quod christus homo fuit natus , nunc causa ratioque quaeratur . at vero si haec verba , de juvandis non angelis , sed hominibus , deque ope iis ferenda intelligamus , pulcherrime omnia cohaerent ; nempe christum hominem mortalem fuisse , non angelum aliquem , quod non angelis sed hominibus juvandis , servandisque fuerit destinatus . but the foundation of this exposition of the context is a mistake , which his own preceding discourse might have relieved him from . for there is no such question proposed as here is imagined , nor doth he in his following exposition suppose it . the apostle doth not once propose this unto confirmation , that it behoved the lord christ to be a man and not an angel. but having proved at large before , that in nature and authority he was above the angels , he grants , verse . that he was for a little while made lower than they ; and gives at large the reason of the necessity of that dispensation , taken from the work which god had designed him unto , which being to bring many sons unto glory , he shews and proves by sundry reasons , that it could not be accomplished without his death and suffering ; for which end it was indispensibly necessary that he should be made partaker of flesh and blood . and this he confirms farther by referring the hebrews unto the scripture , and in especial unto the great promise of the messiah made unto abraham , that the messiah was to be his seed ; the love and grace whereof he amplifies by an intimation that he was not to partake of the angelical nature . that supposition therefore which is the foundation of this exposition , namely that the apostle had before designed to prove that the messiah ought to partake of humane nature , and not of angelical , which is nothing to his purpose , is a surmise suited only to the present occasion . wherefore felbinger in his demonstrationes evangelica takes another course , and affirms that these words contain the end of what was before asserted , verse , . namely about christs participation of flesh and blood , which was not to help angels , but the seed of abraham , and to take them into grace and favour . but these things are both of them expresly declared in those verses , especially verse . where it is directly affirmed , that his design in his incarnation and death was to destroy the devil , and to free and save the children : and to what end should these things be here again repeated , and that in words and terms far more obscure and ambiguous than those wherein it was before taught and declared ? for by angels they understand evil angels ; and there could be no cause why the apostle should say in this verse , that he did not assist or relieve them , when he had declared in the words immediately fore-going , that he was born and died that he might destroy them . neither is it comely to say , that the end why christ destroyed the devil was , that he might not help him ; or the end why he saved the children was , that he might assist them . besides the introduction of this assertion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , will not allow , that here any end is intimated of what was before expressed , there being no insinuation of any final cause in them . the context therefore , not answering their occasion , they betake themselves to the words , verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) significat proprie , manu aliquem apprehendere ; sive ut illum aliquo ducas , sive ut sustentes ; hinc ad opitulationem significandum commodè transfertur ; quos enim adjutos volumus ne cadant , vel sub onere aliquo succumbant , aut si ceciderint erectos cupimus , iis manum injicere solemus , quo sensu ecclesiastic . . v. . de sapientia dictum est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hoc est , opitulatur quaerentibus se , eadem est significatio verbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod qui aliquem sublevatum velint illi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverso manum porrigere solent . it is acknowledged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth frequently signifie as here is alledged , namely to help and assist , as it were by putting forth the hand for to give relief . but if that were intended by the apostle in this place , what reason can be assigned why he should wave the use of a word proper unto his purpose , and frequently so applied by himself in other places , and make use of another , which signifying no such thing , nor any where used by him in that sense , must needs obscure his meaning , and render it ambiguous ? whereas therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to help and relieve , and is constantly used by our apostle in that sense , it being not used or applied by him in this place to express his intention , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies no such thing , nor is ever used by him to that purpose , the sense contended for of help and relief is plainly excluded . the place of ecclesiasticus , and that alone , is referred unto by all that embrace this exposition . but what if the word be abused in that place by that writer ? must that give a rule unto its interpretation in all other writers where it is properly used ? but yet neither is the word used there for to help and relieve , but to take and receive ; wisdom , suscipit , receiveth , or taketh unto it self , suo more , those that seek it ; which is the sense of the word we plead for , and so is it rendred by translators . so the lord christ , suo modo , took to himself the seed of abraham , by uniting it unto his person as he was the son of god. in the very entrance also of his discourse this author acknowledgeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not directly or properly signifie to help or to relieve , but signifying to take hold of , is transferred unto that use and sense . i ask , where ? by whom ? in what author ? if he says in this place by the apostle , that will not prove it ; and where any will plead for the metaphorical use of a word , they must either prove that the sense of the place where it is used inforces that acceptation of it , or at least that in like cases in other places it is so used , neither of which are here pretended . but he proceeds . quod hic dicit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. . per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , effert ; de eadem enim re u●robique agitur , & rationem consequentiae argumenti , quod in hoc versiculo proponit illio explicat . this is but imagined , the contrary is evident unto every one , upon the first view of the context . here the apostle discourseth the reason of the humiliation of christ , and his taking flesh ; there the benefit of his priestly office unto them that do believe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is therefore properly assumo , accipio , to take unto , or to take upon ; and the apostle teacheth us by it , that the lord christ took unto him , and took on him our humane nature of the seed of abraham . that the genuine sense of the place may be yet more fully vindicated , i shall farther consider the exceptions of a very learned man unto our interpretation of the words , and his answers unto the reasons whereby it is confirmed . first , he says , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being in the present tense , signifieth a continued action , such as christs helping of us is ; but his assumption of humane nature was a momentaneous action , which being past long before , the apostle would not express it as a thing present . it is generally answered unto this exception , that an enallage is to be allowed , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is usual in the scripture : so joh. . . chap. . . but yet there is no just necessity of supposing it in this place . the apostle in his usual manner disputing with the hebrews on the principles wherein they had been instructed from the old testament , minds them that there is nothing said therein of his taking upon him the nature of angels , but only of the seed of abraham . so that , he takes , is , he doth so in the scripture , that affirms him so to do ; and in respect hereunto the expression in the present tense is proper to his purpose . this way of arguing and manner of expression we have manifested on chap. . . again he addes ; this expression , he took not on him angels , for , the nature of angels , is hard and uncouth ; as it would be in the affirmative to say , assumpsit homines , or hominem ; he took men , or a man ; which we say not , although we do that he took humane nature . but the reason of this phrase of speech is evident . having before affirmed that he was partaker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of flesh and blood , whereby the nature of man is expressed , repeating here again the same assertion with respect unto the promise , and a negation of the same thing in reference unto angels , because their nature consisteth not of flesh and blood , he expresseth it indefinitely , and in the concrete ; he took not them , that is , not that in and of them , which answers unto flesh and blood in the children , that is , their nature . so that there is no need to assert , as he supposeth some may do , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ought to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and referred unto those bodies which the angels assumed for a season in their apparitions under the old testament ; there being only an elipsis easie to be supplied of that in them which answers unto flesh and blood in the children . thirdly , the apostle , he saith , sheweth , verse . that christ ought in all things to be made like unto us , by this reason , quod non assumpsit angelos , sed semen abrabae . but if this be to take on him the nature of man , he comes to prove the same thing by the same . for to be made like unto us , and to assume humane nature , differ only in words , and not really , or indeed . but , take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to help or relieve , and all things agree . for because he came to help us and not angels , it became him to be made like unto us . but herein lies a double mistake : first , in the scope and argument of the apostle ; for those words in the beginning of the verse are not an inference or conclusion from what is asserted in this verse , but an affirmation of the necessity of what is there asserted , from that which follows in the same verse , that he might be a faithful high priest. secondly , those words like unto us , do not intend his conformity unto us in his participation of humane nature , which he had on other reasons before confirmed , but in the sufferings and temptations which there he insists upon . fourthly , the seed of abraham , he says , is a collective expression , and denotes many , at least it must denote the person of some man , which christ did not assume . and therefore it is the spiritual seed of abraham that is intended , that is , believers . and the apostle so calls them , because the hebrews were well pleased with the mention of that priviledge . but this will not abide the examination . the great promise of old unto abraham was , that in his seed all the nations of the earth should be blessed . the intendment of that promise was , that the messiah should be his seed , of his posterity . that by this seed one individual was intended , our apostle declares , gal. . . as christ in like manner is said to be of the seed of david according to the flesh , rom. . . of this promise the apostle minds the hebrews . so that his taking on him the seed of abraham , is not the assuming of many , nor of the person of any one of them , but meerly his being made of the seed of abraham according to the promise . and to bend these words unto any other sense , than the accomplishment of the promise made to abraham , that christ should be of his seed , is plainly to pervert them . and this is all of weight that i can meet withall , which is objected unto our interpretation of this place , which being removed , it is further established . lastly , in the disparate removed , by angels , the good angels , not fallen angels , are principally regarded . of fallen angels he had newly spoken under the collective expression , the devil , who had the power of death . norare , it may be , the devils any where called absolutely by the name of angels ; but they are termed either evil angels , or angels that sinned , that left their habitation , that are to be judged , the devils angels ; or have some or other peculiar adjunct whereby they are marked out and distinguished . now it cannot be that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if it be interpreted to help , assist , or relieve , can in any sense be applied unto the angels , that must be intended if any . for the word must denote either any help , assistance , or relief in general , or that especial help and assistance which is given by christ in the work of reconciliation and redemption . if the first be intended , i much question the truth of the assertion , seeing the angels owe their establishment in grace unto christ , and their advancement in glory , ephes. . . if it be to be taken in the latter sense as is pretended , then the nature of the discrete axiom here used by the apostle requires , that there be the same need of the help intimated in both the disparates , which is denied as unto the one , and affirmed as unto the other . but now the angels , that is the good angels , had no need of the help of redemption and reconciliation unto god , or of being freed from death , or the fear of it , which they were never obnoxious unto . and what remains for the clearing of the mind of the apostle , will appear yet farther in the ensuing observations from the words . i. the lord jesus christ is truly god and man in one person ; and this is fully manifested in these words . for , first , there is supposed in them his prae-existence in another nature , than that which he is said here to assume . he was before , he subsisted before , or he could not have taken on him what he had not . this was his divine nature , as the like is intimated , where he is said to be made flesh , joh. . . to be made of a woman , gal. . . to be manifested in the flesh , tim. . . to take on him the form of a servant , phil. . , . as here , he took the seed of abraham ; he was before he did so ; that is the son , the word of god , the son of god , as in the places mentioned , eternally prae-existing unto this his incarnation . for the subject of this proposition , he took on him , &c. denotes a person prae-existing unto the act of taking here ascribed unto him , which was no other than the son of god. . he assumed , he took to himself another nature , of the seed of abraham according unto the promise ; so continuing what he was , he became what he was not . for , . he took this to be his own nature ; he so took it , as himself to become truly the seed of abraham , to whom , and concerning whom , the promise was given , gal. . . and was himself made of the seed of david according to the flesh , rom. . . and as concerning the flesh came of the fathers , rom. . . and so was the son of david the son of abraham , matth. . . and this could no otherwise be done , but , . by taking that nature into personal subsistence with himself , in the hypostasis of the son of god ; the nature he assumed could no otherwise become his . for if he had by any ways or means taken the person of a man to be united unto him , in the strictest union that two persons are capable of , a divine and an humane , the nature had still been the nature of that other person and not his own . but he took it to be his own nature , which it could no ways be but by personal union , causing it to subsist in his own person . and he is therefore a true and perfect man ; for no more is required to make a complete and perfect man , but the entire nature of man subsisting . and this is in christ , as a man , the humane nature having a subsistence communicated unto it by the son of god. and therefore , . this is done without a multiplication of persons in him . for the humane nature can have no personality of its own , because it was taken to be the nature of another person , who was prae-existent unto it , and by assuming of it , prevented its proper personality . neither , . did hence any mixture or confusion of natures ensue , or of the essential properties of them ; for he took the seed of abraham to be his humane nature , which if mixed with the divine , it could not be . and this he hath done , . inseparably and for ever . which things are handled at large else-where . ii. the redemption of mankind by the taking of our nature , was a work of meer sovereign grace . he took the seed of abraham ; he took not the nature of angels . and for what cause or reason ? can any be assigned but the sovereign grace , pleasure , and love of god ? nor doth the scripture any where assign any other . and this will the better appear , if we consider , first , that for a sinning nature to be saved , it was indispensibly necessary that it should be assumed . the nature of angels being not taken , those that sinned in that nature , must perish for ever ; and they that fancy a possibility of saving sinners any other way but by satisfaction made in the nature that had sinned , seem not to have considered aright the nature of sin , and the justice of god. had any other way been possible , why doth the perishing of angels so inevitably follow the non-assumption of their nature ? this way alone then could it be wrought . secondly , that we were carrying away all humane nature into endless destruction ; for so it is intimated , whence christs assumption of it is expressed by his putting forth his hand and taking hold of it , to stop it in its course of apostasie and ruine . of angels only some individual persons fell from god ; but our whole nature , in every one to whom it was communicated from and by adam was running head-long to destruction . in it self there could be no relief , nor any thing to commend it unto god. here sovereign grace interposeth . the love of god to mankind , tit. . . as to the angels , he spared them not , pet. . . he spared not them , and spared not his son for us , rom. . . and if we consider rightly what the scripture informs us of the number and dignity of the angels that sinned , of their nature and ability to accomplish the will of god , and compare therewith our own vileness and low condition , we may have matter of eternal admiration suggested unto us . and there was infinite wisdom as well as sovereign grace in this dispensation ; sundry branches whereof the apostle afterwards holds out unto us . verse xvii , xviii . having declared the general reasons why the son or messiah was for a little while to be made lower than the angels , in his incarnation and sufferings , and shewed the ends thereof ; the apostle proceeds to declare other especial ends of this divine dispensation , and therein makes way unto what he had to instruct the hebrews in , about the priestly office of christ , which was the principal ground and foundation of what he intended more fully afterwards to discourse with them about , and to inform them in . verse , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; v. unde debuit , whence he ought . so beza : syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for which cause , or wherefore , it was just , meet , or equal . others , wherefore it was due , it was convenient . wherefore it behoved him ; so ours . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with an infinitive mood , as here it is , signifies commonly oportet me , or necesse est , or debeo ; i ought , it behoveth me , it is necessary for me ; and denotes more than a meer congruency , conveniency , or expediency ; even such a kind of necessity as ariseth from that , which in it self is just and equal ; which the syriack expresseth ; of the same importance with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , per omnia ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in omni re , in everything . arab. in cunctis corum conditionibus , in all conditions ; that is , every condition and state of life : ours , in all things , leaving the words where they are placed in the original , wherefore in all things it behoved him ; whereas a little transposition of them would more clear up the sense ; wherefore it behoved him to be made like unto his brethren in all things . the aethiopick quite omits the words here , and placeth them after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , merciful in all things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. fratribus simulari : eras. similis reddi : beza , similis fieri ; as ours , to be made like . the article prefixed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restrains the name brethren unto those whom he had before discoursed of under the names of children , disciples , sanctified ones . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut misericors fieret ( or esset ) pontifex : so . v. eras. ben. the syriack somewhat otherwise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he might be merciful , and a great priest , or chief priest ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , faithful in the things of god ; so making his mercifulness an attribute of his person absolutely ; and faithfulness only to respect him as an high priest. so also the arabick and aethiopick . and the word whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is rendered , signifies tenderly merciful ; with that kind of mercy which is called bowels of compassion , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and it may be here observed , that that interpreter throughout the epistle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rab comara ; though that word be alwayes used in an ill sense in the old testament . three times it occurs therein , kings . . where we render it idolatrous priests , zeph. . . the name chemarims is retained , hos. . . we express it by priests , but place chemarinus in the margen . for it principally denoted the priests of baal and moloch , and their blackness ( as the word is rendered , job . . ) not from the garments they wore , but from the colour they contracted in their diabolical sacrifices in the fire . hence where ever the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is applyed unto a priest of a false god , or one engaged in false worship the targumists constantly render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , see judg. . . chap. . . . but this translator respected not so much the use , as the original and extraction of the word : for from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in niphal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to wax hot , and to be moved with internal heat , whence it is taken to signifie compassion and pitty , the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; hence deut. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall give thee tender mercy , bowels of compassion , is rendered by ben. vzziel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and shall wax but towards you , with compassion , and shall have compassion on you . he shall be warmed and moved with compassion towards you . in like manner is the word used , psalm . . with respect unto this heat of affections and abundant compassion , the word may well be applyed unto the lord christ our high priest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : v. ad deum . pontifex ad deum : an high priest towards god. very defectively . eras. in his quae apud deum forent agenda , in the things that were to be done before god : so also beza , noting forent agenda , as a supplement unto the text. so vatablus and others . syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the things of god. the apostle explains his own meaning , chap. . . where he tells us , that every high priest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is set over the things appertaining unto god ; that he may offer sacrifice . in things appertaing unto god : what he hath to do with god in their behalf for whom he ministers in his office before him . arab. res nostras apud deum peragens . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. ut repropitiaret delicta populi : aiming to express the sense of the original , it falls upon a barbarous word , yielding no tolerable sense ; though that which seems to be intended in it , is to make propitiation or attonement . ar. vatab. eras. bez. ad expiandum : syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expians super peccata populi ; so the word is constantly translated , though it rather signifies to shew mercy or pity . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is commonly used actively , for propitium facio , or propitio , to please , appease , attone , turn away anger ; and when it is taken in a passive or neuter sense , it signifies to be merciful , appeased , reconciled , as luke . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god be merciful unto me a sinner . i much doubt whether any instance can be given of its signifying to expiate , though because of the construction of it in this place , it be generally so rendered . if it be taken in its first proper sense , then sin cannot be the next object of the act denoted by it . ours , to make reconciliation for the sins of the people ; of the sense whereof we shall deal afterwards at large . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in eo enim , v. for in that : eras. nam ex hoc ; for from hence : beza , nam ex eo ; vat. ex eo ; ob id : ours , for in that ; that is , inasmuch ; not , in that thing wherein he was tempted , but , whereas , inasmuch , seeing that ; arab. for from those things which happened unto him when he was tempted . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. passus est ipse tentatus , in which himself suffered and was tempted . ( et ) erasmus tell us is not in many antient copies ; ar. in quo passus est ipse tentatus : in that he suffered himself being tempted : bez. ex eo quod perpessus ipse fuit , quum est tentatus ; for that which he suffered when he was tempted . but the words rather signifie his sufferings by being tempted , or from his temptations , than his suffering on other accounts when he was tempted . syr. for in that he suffered and was tempted ; as the vul. eras. quod ipsi contigit tentatum esse ; that it befell him to be tempted . laying the whole upon temptation , because in the latter clause mention is made of them that are tempted , without any addition of sufferings . it is not certain whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from whose active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the middle signification in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is found , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an usual pleonasme of theta ; and if so , not his suffering , but his labouring under temptation is intended . if , as it is commonly thought , it be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i confess that word is sometimes used as it is here rendered by erasmus , accidit , contigit , usu venit , it happened , it befell ; but it is but rarely , and that not without regard unto suffering . but it being evident that the suffering of christ is here intended , his temptation being mentioned only as an instance of that whereby he suffered , that is , not to be passed over , and the sense carried on unto his temptation only . he suffered being tempted . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is in it self but to make a trial or experiment . but this being done from various principles by sundry means , for different ends , and upon diverse subjects , there is a great difference in such tryals ; and great variety in the nature of temptations . how the lord christ was tempted , by whom , and of what sort his temptations were , we shall consider afterwards . the aethiop . reads , when he tempted him , and afflicted him ; that is , god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v. potens est & eis qui tentantur auxiliari . ( & ) again is added , but retained by beza , as not copulative , but emphatical ; potest & eis qui tentanur succurrere ; he can , or is able to help , relieve , succour . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to run in to the cry of any one , that is , to help and relieve him in his distress , to come speedily , and as it were in hast , to the help of him that cryeth out in danger . so thucidides ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these came in to the help of the athenians ; ( in their distress . ) and this is the direct sense of the word in this place , as it respects them that are distressed under the power of temptation ; crying out for help . and it is plainly expressed in the latin succurrere , and our succour taken from thence . so chrysostom interprets these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he gives out his hand unto them with all readiness . verse , . wherefore ( hence ) it behoved him to ( it was meet he should ) be made like unto his ( the ) brethren in all things , ( every manner of way ) that he might be a mercifull and faithfull high priest in the things of ( pertaining unto ) god , to make reconcilation for the sins of the people . for in that ( whereas ) he hath suffered being ( when he was ) tempted , he is able to succour , ( come in to the help of ) them that are tempted . in these two verses , the apostle illustrates what he had taught before ; and confirms what he had asserted concerning the sons participation of flesh and blood , in like manner with the children , from one especial end thereof . and this end is , his being an high priest , which that the messiah was to be , both the hebrews granted , and he himself intended more largely afterwards to demonstrate . moreover , he was to be such an high priest , as was setled and suited for the discharge of his office , unto the benefit of them , for whose good he was to minister therein . this the wisdom of god , and the nature of the thing it self doth require . now they being persons obnoxious unto temptations and sufferings of all sorts , he must in an especial manner be able , to help , relieve and save such persons . and all this the apostle declares in these verses ; in the opening whereof we may consider , . the importance of the illative expression in the entrance ; wherefore , or hence . . the necessity intimated of what is here assigned to the messiah ; it behooved him , or it was meet that he should . . what the apostle repeats and reasserts ; namely , that he was in all things , or every manner of way , to be made like unto his brethren ; or , . the general end of this his necessary conformity unto the brethren ; that he might be a merciful and faithful high priest. . the especial work and end of that office , which he was so prepared for ; in the things of god , to make reconciliation for the sins of the people . . a farther enforcement of the necessity of the foregoing assertion ; taken from a double consideration . . of what he did , or what befell him , in the condition wherein he was made like unto the brethren : he suffered being tempted , or when he was tempted . . of the blessed effect and consequence thereof , both in his own preparation unto the farther discharge of his office , and the benefit of them whom he ministers in it for , he is able to succour them that are tempted . first , there is the illation intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherefore ; now this may respect either what had been before discoursed ; or what is farther insisted on in the words ensuing . in the first way , the apostle would seem to infer the necessity of his being made like unto his brethren in all things , from what he had before proved of his participation of humane nature ; but this seems not to be the meaning of the word . that expression to be made like unto his brethren in all things , is only a recapitulation of what the apostle had before taught concerning his incarnation and sufferings ; and here , his design is to shew the reason or end thereof ; namely , that he might be an high priest , and discharge his office unto the benefit of the people . he gives therefore an account of what he had delivered , and declares the end of it , wherefore , or therefore ought he thus to be made like his brethren , that he might be a merciful high priest. and thus did chrysostom understand the connection of these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; therefore was he made man , that he might be a sacrifice able to purge our sins . secondly , the necessity of the matter of the apostles assertion , is expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he ought ; it must be so ; it could not be otherwise , on supposition that he was to be an high priest. god having designed him unto that office , and the work thereof , it was indispensibly necessary for him to be made like unto his brethren in all things . thirdly , that which the apostle thus asserts , is , his being made like unto his brethren in all things . the proposition is of the nature of them that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; universal , but not universally to be understood . for that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is capable of sundry limitations . as first , it respects only all those things which are necessary unto the end assigned ; and secondly , in them also , there may be a great difference . the things it respects are nature with the essential properties thereof ; attended with temptations and sufferings . but whereas the brethren are sinners , he was not made like unto them in sin ; which exception the apostle elsewhere puts in unto this assertion , chap. . . for this would have been so far from conducing unto the end aimed at , that it would have been utterly destructive thereof . in the things also wherein he was made like unto them , still the regulation from the end is to be carried along with us . that therein which was needful thereunto , this assimulation or conformity extends unto ; that which was otherwise it supposeth not . and as the first part of this double limitation is made evident in the instance of sin , so the truth and necessity of the latter will appear in the consideration of the things wherein this conformity doth consist . as , first , he was made like unto them in the essence of humane nature ; a rational spiritual soul , and a mortal body , quickned by its union therewithal . this it was necessary he should be like the brethren in ; and not have a phantastical body , or a body animated by the deity as some fancied of old . but that he should take this nature upon him by natural generation after the manner of the brethren , this was not necessary ; yea , so to have done , would not have farthered the end of his priesthood , but have enervated the efficacy of it , and have rendered him incapable of being such a priest as he was to be . for whereas the original contagion of sin is derived by natural procreation , had he been by that means made partaker of humane nature , how could he have been holy , harmless , undefiled , separate from sinners ; as it became our high priest to be , chap. . . again , it was not necessary that this humane nature should have its individuation from its self , and a particular subsistence in and by its self ; yea , this also would have overthrown his priesthood . for whereas the efficacy thereof depends on the excellency of the divine nature , this could not have given its influence thereunto , had not the humane nature been taken into the same personal subsistence with its self . only , as we said , that he should have an humane nature , truly and really as the brethren , and therein be like unto them , this was necessary , that he might be an offering priest : and have of his own to offer unto god. secondly , it was also necessary , that in and with his humane nature he should take upon him all the properties and affections of it , that so he might be made like unto the brethren . he was not to have an ubiquatarian body , a body commensurate to the deity , that is immense , and consequently no true body at all . nor was his soul to be freed from the affections which are connatural to an humane rational soul ; as love , joy , fear , sorrow , shame and the like ; nor was his body to be free from being obnoxious unto hunger , thirst , cold , pain , death it self . but now whereas these things in the brethren are attended with irregular perturbations for the most part ; and whereas all the individuals of them have their proper infirmities in their own persons , partly , by inordinate inclinations from their tempers and complexions , partly , in weaknesses and sicknesses , proceeding either from their original constitutions , or other following inordinacies , it was no way needful , that in any of these he should be made like unto the brethren ; yea , a conformity unto them therein would have absolutely impeded the work he had to do . thirdly , he was also like unto us in temptations , for the reason which the apostle gives in the last verse ; but herein also some difference may be observed between him and us . for the most of our temptations arise from within us , from our own unbelief and lusts. again , in those that are from without , there is somewhat in us to take part with them , which alwayes makes us fail in our duty of resistance , and oft-times leads to farther miscarriages . but from these things he was absolutely free . for as he had no inward disposition or inclination unto the least evil , being perfect in all graces , and all their operations at all times : so when the prince of this world came unto him , he had no part in him , nothing to close with his suggestions , or to entertain his terrors . fourthly , his sufferings were of the same kind , with them that the brethren underwent , or ought so to have done ; yet they had far different effects on him , from what they would have had on them . for whereas he was perfectly innocent , and perfectly righteous , no way deserving them in his own person , he was free from all impressions of those sinful consequents which attend the utmost sufferings under the curse of the law by sinners themselves . thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the likeness in all here asserted , is capable of a double limitation ; the first concerning some things themselves , as sin ; the other , the mode or manner of the things wherein the conformity doth really consist . now thus to be made like unto them it became him ; it was meet , just and necessary , that god should make him so , because of the office , duty and employment that he had assigned him unto ; which as the end hereof , is nextly to be enquired after . fourthly , the general end of his conformity unto the brethren , is that he might be a merciful and faithful high priest. two things are comprized herein : first , the office that he was designed unto ; he was to be an high priest ; secondly , his qualifications for that office : he was to be merciful and faithful . his conformity unto the brethren as we have seen , consisted in two things : first his participation of their nature : secondly , his copartnership with them in their condition of suffering and temptation . the first of these was necessary unto his office ; the latter unto his qualifications . he was made man , that he might be an high priest ; he suffered being tempted , that he might be merciful and faithful . there was no more required that he might be an high priest , but that he should partake of our nature ; but that he might be merciful and faithful , with that kind of mercy and faithfulness which the brethren stood in need of , it was moreover required , that he should suffer and be tempted ; which things must be distinctly considered . first , that he might be an high priest , it was necessary that he should be partaker of the nature of them , for whom he was to administer in the things of god. so the apostle informs us , chap. . . every high priest for men , must be taken from among men . this is not work for an angel ; nor for god himself as such . and therefore although the benefits of the priesthood of christ , were communicated unto all believers from the foundation of the world , by vertue of the compact and agreement between the father and him , for the undertaking and execution of that office at the time appointed ; yet he was not actually , nor could be an high priest , untill he was cloathed with flesh , and made partaker of the nature of the children . the duty which as an high priest he had perform , namely , to offer gifts and sacrifices unto god , chap. . . with the especial nature of that great sacrifice that he was to offer , which was himself , his body and soul prepared and given him for that purpose , chap. . . require and make necessary this conformity . for this cause then was he made like unto the brethren in a participation of humane nature . secondly , that in this nature he should be perfectly holy , and exactly discharge his duty according unto the mind and will of god , was all that was required of him as to his being an high priest. but this was not all that the estate and condition of the brethren required . their sorrows , tenderness , weakness , miseries , disconsolations are such , that if there be not a contemperation of his sublime holiness , and absolute perfection in fulfilling of all righteousness , with some qualifications enclining him to condescension , pity , compassion , and tender sense of their condition , what ever might be the issue of their safety in the life to come , their comforts in this life would be in continual hazard . for this cause therefore was he made like unto them in the infirmities of their nature , their temptations and sufferings , from whence all their disconsolations and sorrows do arise . hence was the necessity of the qualifications for his office which by his sufferings and temptations he was furnished withal ; and they are two : first , mercifulness ; he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , merciful , tenderly compassionate , as the syriack version renders the word ; misericors ; one that layes all the miseries of his people to heart , so caring for them , to relieve them . mercy in god is but a naked simple apprehension of misery , made effective by an act of his holy will to relieve . mercy in christ is a compassion , a condolency , and hath a moving of pity and sorrow joyned with it . and this was in the humane nature of christ a grace of the spirit in all perfection . now it being such a vertue , as in the operation of it , deeply affects the whole soul and body also , and being incomparably more excellent in christ , than in all the sons of men , it must needs produce the same effects in him , wherewith in others in lesser degrees it is attended . thus we find him at all times full of this compassion and pity towards all the sons of men , yea , the worst of his enemies , expressing it self by sighs and tears , intimating the deep compassion of his heart . and this made him , as it were even forget his own miseries in his greatest distress , when seeing the daughters of jerusalem mourn for him , as he was going to his cross , he minds them of that which his compassionate heart was fixed on , even their approaching misery and ruine , luke . . but yet neither is this mercifulness in general that which the apostle intends ; but he considers it , as excited , provoked , and drawn forth by his own temptations and sufferings . he suffered and was tempted , that he might be merciful , not absolutely , but a merciful high priest. the relation of the sufferings and temptations of christ unto his mercifulness , is not as unto the grace , or habit of it , but as unto its especial exercise as our high priest. and this mercifulness of christ is , the gracious condolency and compassion of his whole soul with his people in all their temptations , sufferings , dangers , fears and sorrows , with a continual propensity of will and affections unto their relief , implanted in him by the holy ghost , as one of those graces which were to dwell in his nature in all fulness , excited and provoked , as to its continual exercise in his office of high priest , by the sense and experience , which he himself had of those miseries which they undergo ; whereof more on the last verse . secondly , the other qualification mentioned , is that he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , faithful . some understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verus , legitimus , true and rightful ; made so in a due manner , whereof the apostle treats expresly , chap. . . others , his general faithfulness , integrity , and righteousness in the discharge of his office , being faithful unto him that appointed him , as chap. . . but neither of these senses answer the especial design of the apostle , nor his referring of this qualification unto his conformity with the brethren in sufferings and temptations . it must also answer that mercifulness which we have before described . it consists therefore in his exact , constant , careful consideration of all the concernments of the brethren under their temptations and sufferings . this he is excited unto by his own experience of what it is to serve god in such a condition . it is described , isa. . . not his faithfulness then in general , whereby he discharged his whole office , and accomplished the work committed unto him , mentioned , john . . but his constant care and condescension unto the wants and sorrows of his suffering and tempted brethren , is here intended . before we proceed unto the explication of the remaining passages of these verses , what offers it self from what hath been already discoursed unto our instruction , may be observed : as , first , the promised messiah was to be the great high priest of the people of god. this the apostle here presumes and proves elsewhere . and this we have elsewhere confirmed . the especial office of priesthood , for one to perform it in the behalf of others , came in after sin , upon the first promise . in the state of innocency every one was to be priest for himself , or perform in his own name the things which with god he had to do according unto the law of his creation . this priviledge failing by sin , which cut off all gracious entercourse between god and man , a new way was provided and included in the first promise for the transaction of things between god and sinners . this was by christ alone , the promised seed . but because he was not to be immediately exhibited in the flesh , and it was the will of god that sundry sacrifices should be offered unto him , partly for his honour and glory in the world , and to testifie the subjection of his people unto him , partly to teach and instruct them in the nature and benefits of the priesthood which he had designed for them , and to exemplifie it in such representations as they were capable of , he did at several seasons institute various sorts of temporary fading typical priests ; this he did both before and after the law. not that ever there was amongst them a priest properly and absolutely so called , by whom the things of men might be completely and ultimately transacted with god. only those who were appointed to administer before the lord in the behalf of others , were called priests , as rulers are called gods ; because they represented the true priest , and outwardly expressed his actings unto the people . the true , proper , and absolute high priest , is jesus christ alone , the son of god ; for he alone had all the solemnities that were necessary for the constitution and confirmation of such a priest. as in particular , the oath of god was necessary hereunto , that his priesthood might be stable and unchangeable . now none was ever appointed a priest by the oath of god , but christ alone , as the apostle declares , chap. . , . and how this differences his office from that of others , shall on that place be made manifest . . he alone had somewhat of his own to offer unto god ; other priests had somewhat to offer , but nothing of their own ; only they offered up the beasts that were brought unto them by the people . but the lord christ had a body and soul of his own prepared for him to offer , which was properly his own and at his own disposal , chap. . . . he alone was set over the whole spiritual house of god , the whole family of god in heaven and earth . this belongs unto the office of a high priest , to preside in and over the house of god , to look to the rule and disposal of all things therein . now the priests of old were , as unto this part of their office , confined unto the material house or temple of god ; but jesus christ was set over the whole spiritual house of god to rule and dispose of it , chap. . . . he alone abides for ever . the true and real high priest was not to minister for one age or generation only , but for the whole people of god unto the end of the world . and this prerogative of the priesthood of christ the apostle insists upon , chap. . , . . he alone did , and could do the true and proper work of a priest ; namely , make reconciliation for the sins of the people . the sacrifices of other priests could only represent what was to be done , the thing it self they could not effect ; for it was not possible that the blood of bulls and goats should take away sin , as the apostle shews , chap. . . but this was done effectually by that one offering which this high priest offered , verse , , , . all which things must be afterwards insisted on in their proper places , if god permit . this then is his prerogative , this is our priviledge and advantage . ii. the assumption of our nature , and his conformity unto us therein , was principally necessary unto the lord jesus , on the account of his being an high priest for us . it behoved him to be made like unto us , that he might be an high priest ; it is true , that as the great prophet of his church he did in part teach and instruct it , whilst he was in the flesh in his own person : but this was in a manner a meer consequence of his assuming our nature to be our high priest. for he instructed his church before and after principally by his spirit . and this he might have done to the full , though he had never been incarnate . so also might he have ruled it with supreme power as its king and head. but our high priest without the assumption of our nature he could not be , because without this he had nothing to offer ; and of necessity , saith the apostle , he must have somewhat to offer unto god. a priest without a sacrifice is as a king without a subject . had not god prepared him a body , he could have had nothing to offer . he was to have a self to offer to god , or his priesthood had been in vain . for god had shewed that no other sacrifice would be accepted , or was effectual for that end which was designed unto this office. on this therefore is laid the indispensible necessity of the incarnation of christ. iii. such was the unspeakable love of christ unto the brethren , than he would refuse nothing , no condition , that was needful to fit him for the discharge of the work which he h●d undertaken for them . their high priest he must be , this he could not , unless he were made like unto them in all things . he knew what this would cost him , what trouble , sorrow , suffering in that conformity unto them he must undergo ; what miseries he must conflict withall all his life ; what a close was to be put unto his pilgrimage on the earth ; what woful temptations he was to pass through : all lay open and naked before him . but such was his love , shadowed out unto us by that of jac●b to rachel , that he was content to submit unto any terms , to undergo any condition , so that he might save and enjoy his beloved church . see ephes. . , . and surely he who was so intense in his love , is no less constant therein . nor hath he left any thing undone that was needful to bring us unto god. but we are yet farther to proceed with our explication of the words . the apostle having asserted the priesthood of christ , describes in the fifth place the nature of the office it self , as it was vested in him : and this he doth two ways . . by a general description of the object of it , or that which it is exercised about ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things appertaining unto god. . in a particular instance taken from the end of his priesthood , and the great work that he performed thereby , to make reconciliation for the sins of the people . first , he was to be an high priest in the things pertaining unto god ; that is , either in things that were to be done for god with men , as the apostle speaks , we are ambassadors for christ , as though god did beseech you by us , cor. . . or in things that were to be done with god for men . for there were two general parts of the office of the high priest : the one to preside in the house and over the worship of god , to do the things of god with men . this the prophet assigns unto joshua the high priest , an especial type of christ , zech. . . thus saith the lord of hosts , if thou wilt walk , in my ways , and if thou wilt keep my charge , then thou shalt also judge my house , and thou shalt also keep my courts . and of christ himself , even he shall build the temple of the lord , and he shall bear the glory , and shall sit and rule upon his throne , and he shall be a priest upon his throne , chap. . . that is , the high priest of our profession , chap. . . he was set authoritatively over the house of god , to take care that the whole worship of it were performed according unto his appointment , and to declare his statutes and ordinances unto the people . and in this sense the lord christ is also the high priest of his church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , feeding and ruling them in the name and authority of god , mich. . . yet this is not that part of his office which is here intended by the apostle . the other part of the high priests office was to perform the things toward god , which on the part of the people were to be performed . so jethro adviseth moses , exod. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be thou unto the people before god ; which words the lxx render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the phrase here used by the apostle , be thou unto the people in things appertaining unto god. and this was the principal part of the office and duty of the high priest , the other being only a consequent thereof . and that it was so , as to the office of christ , the apostle manifests in the especial limitation which he adjoyns unto this general assertion ; he was an high priest in things appertaining unto god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reconcile ; that is , make reconciliation for the sins of the people . two things are to be considered in these words : . the object of the priestly action here assigned to the lord christ. . the action it self , which with respect thereunto he is said to perform . the first is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the people ; that is , say some ; the seed of abraham , whose interest in the mediation of christ , and their priviledge therein , the apostle here minds them of , to provoke the hebrews to constancy in their faith and profession . and so also they limit the term brethren before used , not , as they say , that the elect among the gentiles are excluded , but that he expresly mentions only the first fruits in the jews . but this sense is not necessarily included in the words ; the intention of the apostle in the expression is only to give some light into the effect of the priesthood of christ , from the office of the high priest under the old testament , and the discharge thereof . for as he had a peculiar people for whom he made attonement , so also hath christ , that is , all his elect. . the action ascribed unto him is expressed in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which want not their difficulty , the construction of the verb being inconsistent with its native and proper signification ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly and usually in all writers , sacred and others , to appease , to attone , to please , to propitiate , to recon●ile . but the following word seems not to admit of that sense in this place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for how can any one be said to please , or attone , or reconcile sin ? wherefore some laying the emphasis of the expression on the construction , do regulate the sense of the verb by the noun , of the act by the object ▪ and so will have it signifie to expiate , cleanse , and do away sin ; to cleanse the sins of the people , to do away the sins of the people . the vulgar latine renders the word repropitio , ut repropit●aret ; which , as anselm tells us , and he hath those that follow him , is composed of re , prope , and cleo ; a barbarous etymologie of a barbarous word . propitio , is a latin● word , and used not only by plautus , but by suetonius and pliny ; and that to appease , attone , please , or turn away anger . most translations render it by expio , ad expiandum peccata ; but the signification of that word is also doubtful . it is indeed sometimes used for to cleanse , make pure , and to take away sin ; but never in any good author but with reference unto attonement ; to take them away by sacrifice , by publick punishments , by mens devoting themselves to destruction . so livy , speaking of horatius who killed his sister , ita ut caedes manifesta aliquo tamen piaculo lueretur , imperatum patri , ut filium expiaret pecunia publica . expiare is the same with luere piaculo , which is to take away the guilt of a crime by a commutation of punishments . there may then be a double sense of these words . . to make attonement and reconciliation for sin , appeasing the anger and wrath of god against it . . to remove and take away sin , either by the cleansing and sanctifying of the sinner , or by any means prevailing with him not to continue in sin . against the first sense , the construction of the word with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins , is objected ; against the latter , the constant sense of the word it self , which is not to be deserted . it is the former sense therefore which we do embrace , and shall confirm . . the constant use of the word in all good authors of the greek tongue , will admit no other ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of an active importance , and denotes propitium facio , placo , as we observed before , to appease and attone . and this is that whereby the heathen generally expressed their endeavours to turn away the wrath of their gods , to appease them ; and then they use it transitively , with an accusative case of the object ; as homer , iliad . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to propitiate or appease god. and iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to offer an hecatomb unto apollo for the greeks , and appease him who hath sent on them so many sorrows , or attone him . and when it hath the accusative case of the person joyned with it , it can bear no other sense . so plutarch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and lucian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to appease god. sometimes it is used with a dative case , as plutarch in public . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and then it hath respect unto the sacrifice whereby attonement is made , and anger turned away ; and is rendred piaculare sacrum facere , to offer a piacular sacrifice . so that the word constantly hath regard unto the anger and wrath of some person , which is deprecated , turned away , appeased , by reconciliation made . . the use of the word by the lxx confirms it unto this sense . commonly they render the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it ; which when regarding god , always signifies attonement , and to attone . so the noun , psal. . . no man can redeem his brother , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor can he give to god his ransom , or the price of his redemption , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and unto the verb where it respecteth the offence to be attoned for , they usually annex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it . exod. . . you have sinned a great sin , and now i will go up unto the lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that i may attone for your sins . and it is god who is the object of the act of appeasing , or attoning ; to make attonement with god for your sin . so numb . . , . nehem. . . once in the old testament it is used transitively , and sin placed as the object of it , dan. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to attone sin , or unrighteousness ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make attonement with god for sin . and so also they express the person with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whom the attonement is made . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exod. . , . levit. . . chap. . , , & . . numb . . , . and still god is respected as he who is offended , and is to be reconciled ; as it is expressed , levit. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall make attonement for them before the lord. and sometimes they adde that wherewith the attonement is made , namely offerings or sacrifices of one sort or another , levit. . . and they will give us the sense of the word in another place , prov. . . the wrath of a king is as messengers of death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a wise man shall appease him ; referring that to the king , which the original doth to his wrath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall turn away , that is , by appeasing him . in the use of this word then there is always understood , . an offence , crime , guilt or debt , to be taken away . . a person offended , to be pacified , attoned , reconciled . . a person offending to be pardoned , accepted . . a sac●i●ice or other means of making the attonement , sometimes one is expressed , sometimes another , but the use of the word hath respect unto them all . and in vain doth crellius pretend , ad grot. ad cap. . p. . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same , and denote the same thing , the former always denoting the person offended , the latter the person offending , or the offence it self ; the one is to attone or appease another , the other to make attonement for another ; which surely are sufficiently different . . the jews to whom paul wrote , knew that the principal work of the high priest was to make attonement with god for sin ; whereof their expiations and freedom from it was a consequent ; and therefore they understood this act and duty accordingly , it b●ing the usual expression of it that the apostle applies unto it . they knew that the great work of their high priest was to make attonement for them , for their sins and transgressions , that they might not die , that the punishment threatned in the law might not come upon them , as levit. . , and . is fully declared . and the apostle now instructs them in the substance , of what they had before attended unto in types and shadows . nor is there any mention in the scripture of the expiation of sins but by attonement ; nor doth this word ever in any place signifie the real cleansing of sin inherent from the sinner ; so that the latter sense proposed hath no consistency with it . the difficulty pretended from the construction , is not of any moment . the sense and constant use of the word being what we have evinced ▪ there must be an ellipsis supposed , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the same in sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make reconciliation with god for sins ; as the same phrase is in other places explained . sixthly , there is a farther double enforcement of the necessity of what was before affirmed , concerning his being made like unto his brethren in all things , with reference unto his priesthood ; and the first is taken from what he did or suffered in that condition ; the other from the benefits and advantages which ensued thereon . the first in those words , for that he himself hath suffered being tempted . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for in that ; that is , say some , in the same nature , he suffered in the flesh that he took , being tempted . but the words seem rather only an illation of what the apostle concludes or infers from that which he had before laid down ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereas , in as much , seeing that ; so both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are often used , rom. . . now it is here affirmed of christ that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he suffered being tempted ; not , it hapned unto him to be tempted , which we before rejected . the vulgar latin , and expositors following that translation ; he suffered and was tempted . but the [ and ] inserted we have shewed to be superfluous , and it is acknowledged to be so by erasmus , estius , a lapide ; though tena with some others contend for the retaining of it . it is not the suffering of christ in general that is here intended ; nor is the end mentioned of it that of his suffering in general , which was to make reconciliation ; but the succouring and relieving of them that are tempted , which regards the sufferings that befell him in his temptations . it is not his sufferings absolutely considered , nor his being tempted that is peculiarly designed , but his suffering in his temptation , as was before observed . to know then what were these sufferings , we must enquire what were his temptations , and how he was affected with them . to tempt , and temptations are things in themselves of an indifferent nature , and have no moral evil in them absolutely considered . what ever attends them of that kind , proceeds either from the intention of the tempter , or the condition of them that are tempted . hence god is said to tempt men , but not to induce them unto sin , gen. . . james . . what of evil ensues on temptation , is from the tempted themselves . moreover , though temptation seems to be of an active importance , yet in it self it is meerly for the most part neutral . hence it compriseth any thing , state or condition , whereby a man may be tried , exercised or tempted . and this will give us light into the various temptations under which the lord christ suffered . for although they were all external , and by impressions from without , yet they were not confined unto the assaults of sathan , which are principally regarded under that name . some of the heads of them we may briefly recount . . his state and condition in the world ; he was poor , despised , persecuted , reproached , especially from the beginning unto the end of his publick ministery . herein lay one continued temptation , that is , a trial of his obedience by all manner of hardships . hence he calls this whole time , the time of his temptations ; you have abode with me in my temptations ; or in the work that he carried on in a constant course of temptation , arising from his outward state and condition . see james . . pet. . . in this temptation he suffered hunger , poverty , weariness , sorrow , reproach , shame , contempt , wherewith his holy soul was deeply affected . and he underwent it cheerfully , because it was to be the condition of them , whose preservation and salvation as their high priest he had undertaken , as we shall see . and his experience hereof is the spring of their comfort and safety . . whilst he was in this state and condition , innumerable particular temptations befell him , under all which he suffered . . temptations from his relations in the flesh , being disregarded and disbelieved by them , which deeply affected his compassionate heart with sorrow . . from his followers , being forsaken by them upon his preaching the mysteries of the gospel . . from his chosen disciples , all of whom left him , one denyed him , and one betrayed him . . from the anguish of his mother , when a sword pierced through her soul in his sufferings . . from his enemies of all sorts . all which are at large related in the gospel ; from all which his sufferings were inexpressible . . satan had a principal hand in the temptations wherein he suffered . he set upon him in the entrance of his ministery immediately in his own person , and followed him in the whole course of it by the instruments that he set on work . he had also a season , an hour of darkness allowed unto him , when he was to try his utmost strength and policy against him ; under which assault from him he suffered , as was fore-told , from the foundation of the world , the bruising of his heel , or the temporal ruine of all his concernments . . gods desertion of him was another temptation under which he suffered . as this was most mysterious , so his sufferings under it were his greatest perplexity , psal. . , . heb. . . these are some of the heads and springs of those various and innumerable temptations that the lord christ suffered in and under . lastly , the b●e●sed effect and consequent hereof is expressed in those words , he is able to succour them that are tempted ; wherein we have , . the description of them for whose sake the lord christ underwent this condition . . the ability that accrued unto him thereby for their relief . and , . the advantage that they are thereby made partakers of . first , they for whose sakes he underwent this condition , are those whom he reconciled unto god by his sacrifice as an high priest , but are here described by an especial concerment of their obedience , which producing all their sorrow and trouble , makes them stand in continual need of aid and assistance . they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tempted ones . notwithstanding their reconciliation unto god by the death of christ , they have a course of obedience prescribed unto them . in this course they meet with many difficulties , dangers , and sorrows , all proceeding from the temptations that they are exercised withall . hence is this description of them , they are those who are tempted , and suffer greatly on that account . others are little concerned in temptations ; outward it may be as unto danger they have not many ; and if they have , it is the trouble and not the temptations which they regard ; inward and unto sin , they yield obedience unto ; and the trouble from temptation is in the opposition made unto it . it is reconciled persons who emphatically are the tempted ones , especially as temptations are looked on as the cause of sufferings . they are the mark of sathan and the world , against which all their arrows and darts are directed , the subject whereon god himself exerciseth his trials . and besides all this , they maintain a continual warfare within them against temptations in the remainder of their own corruptions : so that within and about them are they conversant in the whole course of their lives . moreover unto this constant and perpetual conflict , there do befall them in the holy wise providence of god certain seasons wherein temptations grow high , strong , impetous , and are even ready to ruine them . as christ had an hour of darkness to conflict withal ; so have they also . such was the condition of the believing hebrews , when paul wrote this epistle unto them . what through the persecution , wherein they endured a great fight of afflictions , and what through the seductions of false brethren , alluring them unto an apostacy unto judaism , and an acquiescency in mosaical ceremonies , they were even ready to be utterly ruined . unto them therefore , and by them unto all others in the like condition the apostle hath respect in his description of those whom the lord christ is ready to succour ; they are tempted ones . this is the proper name of believers . as satan from what he doth , is called the tempter ; so they from what they endure , may be called the tempted ones . their calling is to oppose temptations ; and their lives a conflict with them . the high priest having suffered the like things with them , they have an assured ground of consolation in all their temptations and suf●erings . which he confirms by what is added in the second place , namely , his ability to help them . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is able . now this ability is such , as ariseth from that peculiar mercifulness , which he is disposed unto from that experience which he had of suffering under temptation . a moral power , not a natural . it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an executive power , a power of working or operation , not a power of the hand , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a power of heart and will , an ability in readiness of mind , that is here assigned unto christ. it is this latter , and not the former that was a consequent of his temptations and sufferings . a gracious , ready enlargedness of heart , and constant inclination unto the succour of them that are tempted , is the ability here designed . for as this power was originally and radically implanted in the humane nature of christ , by the communication of all habitual grace unto him , so its next inclination to exert it self in suitable effects , with a constant actual excitation thereunto , he had upon the account of his suffering in temptations . for , . he had particular experience thereby of the weakness , sorrows and miseries of humane nature under the assaults of temptations ; he tryed it , self it , and will never forget it , . his heart is hereby enclined to compassion , and acquainted with what it is that will afford relief . in his throne of eternal peace and glory , he sees his poor brethren labouring in that storm , which with so much travail of soul himself passed through , and is intimately affected with their condition . thus moses stirs up the israelites unto compassion unto strangers , from the experience they had themselves of the sorrows of their hearts ; thou knowest the heart of a stranger . and the jews tell us , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or officers that he set over the people in the wilderness were of those elders who were so evily entreated by the taskmasters in aegypt ; that from their own sufferings , they might know how to exercise tenderness over their brethren now put under their rule . . this compassion moves and excites him unto their relief and succour . this is the proper effect of mercy and compassion . it sets power on work for the relief of them whose condition it is affected withal . so said she . haud ignara mali miseris succurrere disco . being exercised with evils and troubles her self , she had thence learned to relieve the miserable so far as she was able . this is the ability ascribed unto our high priest. compassion and mercy arising from an experience of the sufferings and dangers of humane nature under temptations , exciting his power for the relief of them that are tempted . . lastly , the advantage of the brethren from hence lyes in the succour that he is thus able to afford unto them . this in general , as we have shewed , consists in a speedy coming in with relief unto them who being in distress do cry out , or call for it . there are three things that tempted believers do stand in need of ; and which they cry out for , ( . ) strength to withstand their temptations , that they prevail not against them : ( . ) consolation to support their spirits under them . ( . ) seasonable deliveranc● from them . unto these is the succour afforded by our high priest suited ; and it is variously administred unto them . as ( . ) by his word or promises : ( . ) by his spirit : and that , ( . ) by communicating unto them supplies of grace or spiritual strength . ( . ) strong consolation . ( . ) by rebuking their tempters and temptations ( . ) by his providence disposing of all things to their good and advantage in the issue ; and what is more in the words , will be manifest in the ensuing observations taken from them . . the principal work of the lord christ as our high priest , and from which all other actings of his and that office do flow , was to make reconciliation or attonement for sin . this john declares , ep. . . we have an advocate with the father , and he is a propitiation for our sins . what he doth for us in heaven as our advocate , depends on what he did on earth , when he was a propitiation for our sins . this work was that which was principally regarded in the first promise , gen. . . namely , that which he was to do by his sufferings . to shadow out and represent this unto the church of old , were all the sacrifices of the law , and the typical priesthood it self instituted . they all directed believers to look for , and to believe the attonement that was to be made by him . and that this should be the foundation of all his other actings as an high priest , was necessary ; first , on the part of his elect , for whom he undertook that office. they were by nature enemies of god , and children of wrath ; unless peace and reconciliation be made for them in the first place , they could neither have encouragement to go to him with their obedience , nor to expect any mercy from him , or acceptation with him . for as enemies , they could neither have any mind to serve him , nor hope to please him . here lye the first thoughts of all who have any design seriously to appear before god , or to have to do with him ; wherewith shall we come before him , how shall we obtain reconciliation with him ? until this enquiry be answered and satisfied , they find it in vain to address themselves unto any thing else , nor can obtain any ground of hope to receive any good thing from the hand of god. this order of things the apostle layes down , rom. . , , . the first thing to be done for us , was to reconcile us to god whilest we were sinners and enemies ; this was done by the death , by the blood of christ , when as our high priest he offered himself a sacrifice for us . this being performed , as we have abundant cause of , and encouragement unto obedience , so also just ground to expect what ever else belongs unto our salvation ; as he also argues , chap. . secondly , it was so on his own part also . had not this been first accomplished , he could not have undertaken any other act of his priestly office for us . what the lord christ doth in heaven on our behalf , was prefigured by the entrance of the high priest into the holy place . now this he could not do , unless he had before offered his sacrifice of attonement , the blood whereof he carried along with him into the presence of god. all his intercession for us , his watching for our good , as the merciful high priest over the house of god , is grounded upon the reconciliation and attonement which he made : his intercession indeed being nothing but the blessed representation of the blood of the attonement . besides , this was required of him in the first place , namely , that he should make his soul an offering for sin , and do that , in the body prepared for him , which all the sacrifices and burnt-offerings of old could not effect nor accomplish . and therefore hereon depended all the promises that were made unto him about the success of his mediation , so that without the performance of it he could not claim the accomplishment of them . thirdly , it was so on the part of god also ; for herein principally had he designed to manifest his righteousness , grace , love and wisdom , wherein he will be glorified , rom. . . he set him forth to be a propitiation to declare h●s righteousness ; the righteousness of god was most eminently glorified in the reconciliation wrought by christ , when he was a propitiation for us , or made attonement for us in his blood . and herein also god commendeth his love unto us , rom. . , john . . john . . and what greater demonstration of it could possibly be made , than to send his son to dye for us when we were enemies , that we might be reconciled unto him . all after actings of god towards us indeed are full of love , but they are all streams from this fountain , or rivers from this ocean . and the apostle summs up all the grace of the gospel in this ; that god was in christ reconciling us to himself ; and that by this way of attonement , making him to be sin for us , who knew no sin , that we might become the righteousness of god in him , cor. . , . and so also he declares , that this was the mysterie of his will wherein he abounded towards us in all wisdom and prudence , ephes. . , , . so that in all things the great glory which god designed in the mediation of christ , is founded alone in that act of his priesthood , whereby he made reconciliation for the sins of his people . and therefore . . they who weaken , oppose , or take away this reconciliation , are enemies to the salvation of men , the honour of christ , and the glory of god , from men they take their hopes and happiness , from christ his office and honour , from god his grace and glory . i know they will allow of a reconciliation in words , but it is of men to god , not of god unto men . they would have us reconcile our selves unto god by faith and obedience , but for the reconciliation of god unto us , by sacrifice , satisfaction and attonement , that they deny . what would they have poor sinners do in this case ? they are enemies unto god ; go say they , and be reconciled unto him ; lay aside your enmity , and be no more his adversaries : but alas , he is our enemy also ; we are children of wrath , obnoxious to the curse as transgressors of his law , and how shall we be delivered from the wrath to come ? take no care of that , there is no such justice in god , no such indignation against sin and sinners as you imagine ; but our consciences tell us otherwise ; the law of god tells us otherwise ; the whole scripture testifies to the contrary ; all the creation is filled with tokens and evidences of this justice and indignation of god against sin , which you deny : and would you have us to give credit unto you , contrary to the constant dictates of our own consciences , the sentence of the law , the testimony of the word , the voyce of the whole creation , and that in a matter of such importance and everlasting concernment unto us ? what if all these should prove true , and you should prove lyars , should we not perish for ever , by relying on your testimony ? is it reasonable we should attend unto you in this matter ? go with your sophisms unto men who were never burdened with a sense of the guilt of sin , whose spirits never took in a sense of gods displeasure against it , who never were brought under bondage by the sentence of the law , who never were forced to cry out in the bitterness and anguish of their souls , what shall we do to be saved ? wherewith shall we come before the lord , or appear before the high god ? and it may be they will be entangled and seduced by you ; but for those who have thus in any measure known the terror of the lord , they will be secured from you by his grace . besides , what ground do such men leave unto the lord christ to stand upon as it were in his intercession for us in heaven ? do they not take that blood out of his hand , which he is carrying into the holy place ? and how do they despoil him of his honor , in taking of from his work ? a miserable employment ; when men shall study and take pains to perswade themselves and others , that christ hath not done that for them , which he hath done for all that are his ; and which if he hath not done for them , they must perish for evermore ; is it worth the while for them to weaken faith , love and thankfulness unto christ ? from whom can such men look for their reward ? can right reason , or a light within , be no otherwise adored , but by sacrificing the blood of christ unto them ? no otherwise be enthroned , but by deposing him from his office , and taking his work out of his hand ; and by an horrible ingratitude , because they know no other could do that work , to conclude that it is needless ? are men so resolved not to be beholding unto jesus christ , that rather than grant that he hath made reconciliation for us by his blood , they will deny that there was any need that any such reconciliation should be made ? o the depths of satan ; oh the stupidity and blindness of men that are taken alive by him , and lead captive at his pleasure . . they who would come unto god by christ , may see what in the first place , they are to look after . indeed if they are once brought into that condition wherein they will seriously look after him , they will not be able to look from it , though for a while it may be they will be unwilling to look unto it . reconciliation they must have , or they can have no peace . this lyes straight before them ; they are willing it may be to look upon the right hand , and the left , to see if there be any thing nigh them that will yield them relief ; but all is in vain : if any thing else gives them ease , it gives them poyson : if it gives them peace , it gives them ruine . reconciliation by the blood of christ is the only relief for their souls . and nothing more discovers the vanity of much of that religion which is in the world , than the regardlesness of men in looking after this , which is the foundation-stone of any durable building in the things of god. this they will do , and that they will do , but how they shall have an interest in the reconciliation made for sin , they trouble not themselves withall . ii. the lord christ suffered under all his temptations , sinned in none . he suffered being tempted , sinned not being tempted . he had the heart of a man , the affections of a man , and that in the highest degree offense and tenderness . what ever sufferings the soul of a man may be brought under , by grief , sorrow , shame , fear , pain , danger , loss , by any afflictive passions within , or impressions of force from without , he underwent , he felt it all . because he was alwayes in the favour of god , and in the assurance of the indissolubility of the vnion of his person , we are apt to think , that what came upon him , was so overballanced by the blessedness of his relation unto god , as not to cause any great trouble unto him . but we mistake when we so conceive . no sorrows were like to his , no sufferings like unto his . he fortified not himself against them , but as they were meerly poenal , he made bare his breast unto their strokes , and laid open his soul that they might soak into the inmost parts of it , isa. . . all those reliefs and diversions of this life which we may make use of , to alleviate our sorrows and sufferings , he utterly abandoned . he left nothing in the whole nature of sorrow or suffering , that he tasted not , and made experience of . indeed in all his sufferings and temptations , he was supported with the thoughts of the glory that was set before him ; but our thoughts of his present glory should not divert us from the contemplation of his past real sufferings . all the advantage that he had above us by the excellency of his person , was only that the sorrows of his heart were enlarged thereby , and he was made capable of greater enduring without sin . and it was to be thus with him . . because , although the participation of humane nature was only necessary , that he might be an high priest , yet his sufferings under temptations were so , that he might be a merciful high priest for tempted sufferers . such have need not only to be saved by his attonement , but to be relieved , favoured , comforted by his grace . they did not only want one to undertake for them , but to undertake for them with care , pity and tenderness . their state required delivery with compassion . god by that way of salvation that he provides for them , intends not only their final safety in heaven , but also that in the sense of the first fruits of it in this world , they may glorifie him by faith and thankful obedience . to this end it was necessary that they should have relief provided for them in the tenderness and compassion of their high priest , which they could have no greater pledge of , than by seeing him for their sakes , exposing himself unto the miseries which they had to conflict withal : and so alwayes to bear that sense of them , which that impression would surely leave upon his soul. and , . because , although the lord jesus by vertue of the vnion of his person and plenary unction with the spirit , had an habitual fulness of mercy and compassion , yet he was to be particularly excited unto the exercise of them towards the brethren , by the experience he had of their condition . his internal habitual fulness of grace and mercy was capable of excitation unto suitable actings by external objects , and sensible experience . it added not to his mercifulness , but occasioned his readiness to dispose it unto others ; and shut the door against pleas of delaying succour . he bears still in his holy mind the sense he had of the sorrows wherewith he was pressed in the time of his temptations ; and thereon seeing his brethren conflicting with the like difficulties , is ready to help them ; and because his power is proportioned unto his will , it is said he is able . and what ever may be the real effects on the mind of christ from his temptations and sufferings now he is in heaven ; i am sure they ought to be great on our faith and consolation , when we consider him undergoing them for this very end and purpose , that seeing he was constituted our high priest to transact all our affairs with god , he would be sensible of that condition in his own person , which he was afterwards to present unto god , for relief to be afforded unto it . iii. temptations cast souls into danger . they have need under them of relief and succour . their spring , rise , nature , tendency , effects , all make this manifest . many perish by them , many are wounded , none escape free that fall into them . their kinds are various ; so are their degrees , and seasons , but all dangerous . but this i have elsewhere particularly insisted on . iv. the great duty of tempted souls , is to cry out unto the lord christ for help and relief . to succour any one , is to come unto his help upon his cry and call . this being promised by christ , unto those that are tempted , supposeth their earnest cry unto him . if we be slothful , if we be negligent under our temptations , if we look other wayes for assistance , if we trust unto , or rest in our own endeavours for the conquest of them , no wonder if we are wounded by them , or fall under them . this is the great arcanum for the cure of this disease , the only means for supportment , deliverance and conquest , namely , that we earnestly and constantly apply our selves unto the lord christ for succour , and that as our merciful high priest , who had experience of them . this is our duty upon our first surprizal with them , which would put a stop to their progress , this our wisdom in their success and prevalency . what ever we do against them without this , we strive not lawfully , and shall not receive the crown . were this more our practice than it is , we should have more freedom from them , more success against them than usually we have . never any soul miscarried under temptation , that cryed unto the lord christ for succour in a due manner , that cryed unto him under a real apprehension of his danger , with faith and expectation of relief . and hereunto have we encouragement given us , by the great qualifications of his person in this office ; he is faithful , he is merciful , and that which is the effect of them both , he is able ; he is every way sufficient to relieve and succour poor tempted souls . he hath a sufficiency of care , wisdom and faithfulness , to observe and know the seasons wherein succour is necessary unto us : a sufficiency of tenderness , mercy and compassion to excite him thereunto ; a sufficiency of power to afford succour that shall be effectual ; a sufficiency of acceptation at the throne of grace , to prevail with god for suitable supplies and succour . he is every way able to succour them that are tempted ; to him be praise and glory for evermore . finis . notes, typically marginal, from the original text notes for div a -e aristoph . in ran. ac. . sc. . aristot. de a●im . lib. . cap. ult . aristot. pol. ib. . cap. . concil . laod. can. . euseb. eccles. hist. lib. . cap. . iren. lib. . cap. . chrysost. in ad cor. cap. . ad finem . august . de unitat . eccles. cap. . lib. . de bap. ad donat. cap. . aquin. in tim. . lec . . athanas. in synops. ruffin exposit. symb . apostol . august . ad cresion lib. . cap. . maimon . more ; nebuch . p. . c. . kimchi praf . ●d psal. concil . co●stan . in tral . can . . concil . cartha . . cap. . cod. can . . epiphan . haer , . ca● . . euseb. lib. . cap. . lib. . cap. . athanas. in synops . hilar. praesat . in psal. nazian . in c●m●n cy●l . c●●ech . e●●phan . hae. . russ. exposit. symb . hier●n . praef . ga●eat . ad paulin. hier●n . praef . in lib. solom . epiphan . hae. . lindan . panopl. evang. lib. . cap. . i●enaeus lib. . cap. . epiphan . h●r . . cap. . euseb. lib. . cap. . . epi●han . haer. . cap. . hierom. praes . in com . ad t●um . theodor. praes . in ep. ad heb. petrus clupia . epist. ad petrobrusia . euseb. lib. . cap. . lib. . cap. . photius biblieth . cod. . god. . lib. . cap. . epist. . ad dardanum . comment . in isa. cap. . in cap. . ad eccles. de scriptor . ecclesiast . in cain . in matth. cap. . ●● zecha . cap. . lib. . de trin. lib. . de cain . annal. ecclesia . an. . nu . . exposit. sym● . apostol . ecclesiast . hist. lib. . cap. . epist. ad dardan . de verb. dei lib. . cap. . euseb. hist. eccles . lib. . c. . co●fess . lib. . cap. . praesat . in isaiam & amosum . franciscus picus exam . doct. gent. lib. . c. . bibliander . de ratione discendi hebr● . mornaeus de veritat . christ. relig. cap. . rive● . isa●og . ad sac. script . cap. ● . glassius philol . sac . praes . ad rhetor. origen . tom. . in evang. johan . hieron . epist. . ad algas . cornelius à lapide praefat . in epist. pauli . dyon . h●licar . tractat. de isoc . senec. ep. . picus m●rand . ep. ad homo . barbar . augustin . de doct. christ. lib. . c. . hilar. in psal. . basil. in psal. . pleus mirand ▪ epist. ad hermol . barbar . basil. in psalm . . euseb. eccles. hist. l. . c. ult . synod . laod. cap. . hieron . cat. viror . illust . in joseph . gregor . mor. lib. . cap. . hieron . prae. in prov. solo. notes for div a -e clemens . origen . eusebius . hieronym . theodoret. chrysostom . cajetan . erasmus . camero . grotius , & omnes fere commentatores . frider. span. fil. de au. epist. ad heb. euseb. eccles. hist. lib. . cap. . eccles. hist. lib. . cap. . ●r●t . praefat. in annot . ad epist. ad heb. hieron . scrip. eccles. in paul. scrip. ecclesiast . in clement . tertul. de pudicit . cap. . hieron . gat. scrip. in pau. & barnab . philastr . hae. . camero qua. in epist. ad heb. spanh . de auth. epist. ad heb. grotius praef. annot. in ep. ad heb. baron . an. eccles. a. . n. . hieron . de nomin . heb. epiphan haer. lib. . . euseb. eccles. hist. l. . c. . hieron epist. ad august . & com. in cap . ep. ad gal. baron . an. eccl. a. ● . n. , , . m●nceius de vitul . aur. luther in gen. cap. . v. . erasm. an. in cap. . sixtus sinen . biblioth . lib. . cap. . tertul. praes . ad haeres . occumen . praes . in ep. ad heb. clemens in hypotyp . euseb. eccles. hist. l. . c. . hieronym . catal. scri. in pau. erasm. an. in cap. . v. . theodor. a gu . in ep. ad heb. chrysosl . praes . in ep. ad heb. cathar . de auth. epist. ad heb. diss . b●llar . ●e verb. dei. l. . c. . baron . an. eccles. a.c. . n. . a lapid . prae. in epist. can. loc . com . lib. . cap. . galenus praes . in epist. ad heb. ten. praelud . . estius prolegom . chrysost. proaem . in ep. ad rom. beza annot. in cor. . . euseb. hist. lib. . cap. . proaem . in ep. ad heb. notes for div a -e aust. lib. . con. adver . leg. & prophet . cap. . notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tim. . . tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 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〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a peace-offering in an apology and humble plea for indulgence and liberty of conscience by sundry protestants differing in some things from the present establishment about the worship of god. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a peace-offering in an apology and humble plea for indulgence and liberty of conscience by sundry protestants differing in some things from the present establishment about the worship of god. owen, john, - . [ ], p. [s.n.], london : . reproduction of original in union theological seminary library, new york. attributed to john owen. cf. nuc pre- . created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project 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the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng liberty of conscience -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion a peace-offering in an apology and humble plea for indulgence and liberty of conscience . by sundry protestants differing in some things from the present establishment about the worship of god. ambigua de religione capita quae plurimum habere videntur obscuritatis , tantis tamdiu animis decertata , apud sapientes hoc fere certum reliauerunt , nusquam minus inveniri veritatem , quam ubi cogitur assensus . hugo grotius . exiguam sedem sacris , littusque rogamus innocuum , & cunctis undamque auramque patentem . london , printed in the year . the infinitely wise and holy god , who disposeth of all things according to the counsel of his own will , having designed our portion in the world unto the latter dayes thereof ; wherein , besides those difficulties which in all ages attend them who are called unto the search and profession of the truths of the gospel , we are forewarned of sundry evils peculiar unto them , rendring them perilous : as it is our duty to apply our selves to serve his good pleasure in our generation , without repining at that station which in his work he hath allotted unto us ; so also diligently to take care , that we add not unto the evils of the dayes wherein we live ; and that , what we may be called to suffer in them according to his will , may not be lost unto his holy ends and purposes in the world , but some way or other redound unto his glory . what shall befall us in the course of our pilgrimage , how we shall be disposed of , as to our outward temporary concernments , as it is not in our power to order and determine , so neither ought to be in our care , so as that we should be anxiously solicitous thereabouts : all things of that nature belong unto his soveraign pleasure , who will make them work together for good to them that love him . resting in his will as to our outward state and condition in this world , with that of the times and seasons wherein our lot is fallen , which he hath put in his own power , we shall endeavour in reference thereunto , to possess our souls in patience , waiting for that day which shall manifest every mans work of what sort it is . and we know that it is but yet a little while , before it will be no grief of heart unto us , for to have done or suffered any thing for the name of the lord jesus , according to his mind and will. for whereas we are well assured , that the old enemy of mankind who is sometimes awake , and sowing of tares whilst men sleep , is never so far asleep , whilst any are endeavouring to sow the good seed of the gospel , as not to stir up an opposition to their work , and to labour the ruine of their persons ; so we believe that every sincere endeavour to promote the holy truths , and wayes of god , according to that measure of light which he is pleased graciously to impart unto any of the sons of men , is accepted and owned by him , who is a rewarder of them that diligently seek him ; which is sufficient to secure their peace and consolation , under all the evils that on the account of their work they may conflict withal . neither is it a small alleviation of any trouble that we may be exposed unto , that no pretence , colour , reason , or arguings for our sufferings , no means , wayes , or kinds of them , no ends unto them , can possibly be invented , proposed , pursued , but what we are fully forewarned of ; that so we might not at any time think our selves surprized , as though some strange thing had happened unto us . this then is our great concernment in the profession of religion , this that which we ought principally to attend unto , namely , to commend our consciences unto god , that in all sincerity and godly simplicity , we exercise our selves in the work that he calls us unto , not corrupting his word , or staining our profession by a conversation unbecoming the holiness of the gospel ; and for what may outwardly befall us , though producing heaviness and sorrow for a season , the last day will manifest to have been unspeakably more the concernment of other men , than our own . it is therefore on this account , and that duty which we owe unto all the sons of men , especially those who in any place or degree have the rule and disposal of us in this world and the things thereof , committed unto them , that notwithstanding the hazard that attends us in the discharge of every duty of this kind , we adventure to represent our condition and desires unto all that endeavour to follow after truth with peace . for as the minds of men are capable of no greater perfection , than what consists in receiving the whole truth of the gospel , nor their souls of greater blessedness , than attends obedience thereunto , so every mistake of it , every prejudice against it , every opposition unto it , or any part of it , are not only in themselves a corruption and debasement of the mind , but are usually attended with consequents of greater evils , in and unto them by whom they are entertained . and this condition oftentimes are men , otherwise upright and wise , cast into ; either by their own ingrafted prejudices , or neglect of that severe disquisition after truth , which all the sons of it are obliged unto ; or by suffering themselves to be imposed on , by the suggestions of others , who perhaps sacrifice their actings in and about the things of god , to some secular ( and it may be very corrupt ) ends of their own . hence truth and innocency , which cannot be oppressed , but when cloathed with misrepresentations and calumnies , have in all ages been forced to suffer the sad effects of their mistakes , who in the mean time professed highly an avowment of them . so in particular , the foundation of all the miseries that ever befell the professors of the truth of christ , since the day that the name of christian was known in the world , and consequently of all that evil and confusion in the earth , which the lusts of men have produced , and the righteous judgement of god inflicted , have lain in general , either in the ignorance of men , of the genuine nature and tendency of the truth it self , or in their credulity , in giving credit unto those misrepresentations of it , which it hath alwayes been the interest of many in the world , to frame and promote . hence the professors of christianity , and every particular way therein , in their respective seasons and generations , have esteemed it their duty , not only unto themselves , to wave their imminent sufferings , if it were the will of god thereby , but unto others also , whom they judged to be engaged against god and his truth , in their persecution of them , to declare freely and fully what it was that they did believe and practise ; and therein plead the equity and reasonableness of that deliverance which they aimed at ; of themselves from suffering , and of others from sinning . and herein had they before their eyes , the example of the great apostle of the gentiles , who with various success did oft times make use of the like defensatives of himself , and his doctrine . nor is it the least prescription of the law of nature implanted in the heart of man by him that made it , that innocency should so far undertake its own protection and security , as to endeavour a removal of prejudicate imputations out of the minds of them , in whose judgement it is concerned . and this law , all men universally yield obedience unto , who intend not to abuse such imputations unto sinister ends , not suitable unto the innocency they profess , and so by deserting their own unblameable defence , contract a guilt rendring them incapable of it for the future . whereas therefore it hath pleased him in whose hand our life , and breath , and all our wayes are , to place us in that condition , wherein by the apprehensions he hath given us of his mind and will , in some things relating unto his worship , we are forced to differ from others , we conceive it our duty for the prevention of farther evils ; openly and candidly to declare both what we profess , and what in all humility we desire thereupon : and we cannot but hope , that when the matters of our difference are known and considered , that they will not be judged of so high a demerit ; as to render a modest peaceable desire of indulgence in our adherence unto them , a new addition of guilt . for their case is miserable indeed , who being prejudged into a condition of sufferings , though not convinced of evil , may not desire relief from those , who alone are able to afford it ; that also being made an aggravation of their misery , by being made an aggravation of their supposed guilt . and in particular , this course is made at this season necessary unto us , from the exasperation of the minds of many , in reference unto what we profess and desire , with the prejudices that are taken up and improved unto our disadvantage and trouble : for although we have with the joynt consent of all our churches some years since , publickly declared what is the faith which we profess , and the way of the worship of god wherein we walk , and did hope that it would not be looked on as an unreasonable expectation , that our confession might have received a christian charitable sedate consideration , before it were condemned , or those that adhere unto it judged as evil-doers for their so doing ; yet considering the sad exasperations of the minds of men , though upon occasions wholly forreign to the matter of our faith and profession , we cannot be without some apprehensions , that far the greatest part of those who are loudest in their cryes for severity against us , have scarce been so faithfull to christian candor and ingenuity , as seriously to examine whether there be in what we believe and practise , a just foundation for that kind of proceeding and acting towards us , which they so earnestly desire to engage our rulers into . if for no other reason than , but to endeavour to call off the thoughts of men from persons , and personal provocations , unto those things which are the pretended foundation of their actions , and with reference whereunto , their account must be made at the last day , when other mens real or apprehended miscarriages will give no countenance to theirs , we cannot but judge it a duty incumbent on us , to remind them what the things are which must give construction unto all that in this matter they shall undertake or perform ; and whereinto , under all imputations whatever of things of other natures , our comfort , be it what it will , true or false , in all our sufferings that we may be called unto , is resolved . and we do know , that they will one day find themselves under a woful mistake , who suppose that their severity against us , will be any further justified , than there is ground for it in the principles which we profess in the things of god ; and this cannot but be evident unto them ( if they will give themselves but the liberty of unprejudiced consideration ) who know that a relinquishment of those principles would instantly cause all those other pleas and pretences to vanish out of their minds , which at present they only make use of . and therefore also shall we not much concern our selves in any other charge that is laid against us , but only as to what we profess , and practise in the ways and worship of god , as knowing that from thence alone all occasion is taken for them . we shall therefore only briefly declare our sense of them , and then proceed to that which is our real concernment . for there is not any new thing herein under the sun. in all ages , where ever any way in religion hath been judged by the most , rightly , or otherwise , to be contrary to the mind of god , as by them apprehended , it hath been immediately charged with the guilt of all the evils that fell out in the days of its profession , though evidently they had other causes and occasions . such was the condition of christianity in general of old , as is manifest from the apologetical writings of justin martyr , tertullian , arnobius , cyprian , lactantius , minutius foelix , augustine , and others . upon every occasion of trouble , the common cry was , christianos ad leones . such was also the condition of the professors of the protestant religion , upon the first reformation , throughout the world ; under which prejudice and imputation , they are yet forced to suffer the wrath of men in many places . what ever disadvantages then on this account we may be exposed unto , we have no reason to complain or think strange of , it being no other than all men in the like condition in all ages have had to conflict withall ; and will have so , whilst sin and darkness continue in the world . to commend our consciences unto god in well-doing , is the only means of peace in our selves , and the whole defensative in reference unto others , which in this case is left unto us . moreover if any who either really make profession of any way in religion , or are generally esteemed so to do , fall into personal crimes and miscarriages , which no way can secure it self against , men justly provoked thereby have scarce the patience to attend unto any plea for the way it self , or those who peaceably and innocently walk therein , though the charge against it be altogether groundless and unreasonable . thus the abominations of the gnosticks of old , was charged upon the whole body of christianity , and the unwarrantable zeal of one man in firing a temple in the kingdom of persia , reflected an imputation of sedition on all the professors of the gospel , to their extirpation out of that empire . but the unrighteousness of this charge is , we hope , evident even to themselves , who would fain make use of it unto our disadvantage ; for no society in the world can give security for the deportment of all individuals belonging unto it , according unto the rules of the whole ; and if they may be charged with such miscarriages , it were easie to demonstrate , that no community , no profession of men in the world , no order , no way can be acquitted from guilt , or thought meet to have moderation exercised towards it . besides , we know not in particular , but that all occasions of reflecting upon our societies on this account , have , by the goodness of god been prevented , for which we are humbly thankful unto his holy majesty . but if to accuse be enough to render any men nocent , none can be long innocent . thiaestaean banquets , promiscuous lusts and incests , must on that ground be thought to be the ends of the , primitive assemblies of christians . if men will take to themselves the liberty of entertaining evil and groundless surmizes , it is impossible for us , or any living , to set bounds to their imaginations . so that we have nothing in this case to do , but to leave the authors of such fake and calumnious insinuations unto that reward , which god and their own consciences will not suffer them to lose ; and our vindication unto the providence of god , over our present and future deportment . it may be thought of nearer concernment unto us , when the late troubles in these nations are objected , and the remembrance of them renewed unto our prejudice . but whether the frequent and importunate urging of them , since by his majesty's clemency and grace they are put into legal oblivion for ever , do tend unto the composure and settlement of the minds of men , which is certainly the duty of all good subjects to aim at , we leave it unto the consideration of those who are wiser than we , and on whom the care of the peace and welfare of the kingdom is in an especial manner incumbent . for our own parts , we shall only say , that whereas they were neither begun , nor carried on , upon the account of that way in the worship of god which we profess ; may the remembrance of them be never so severely revived , we cannot fear any just conclusion from thence , unto a suspition of troubles of the like nature for the future ; as well knowing the absolute freedom of our principles from any such tendency , as well as the providential unravelling of all those interwoven interests and occasions , which individual persons countenanced themselves withall in their engagements in them . magistracy we own , as the ordinance of god , and his majesty as the person set over us by his providence , in the chief and royal administration thereof : in submission unto him , we profess it our duty to regulate our obedience by the laws and customs over which he presides in the government of these nations . so that our practical adherence unto our own avowed principles , is all that in this matter can fall under the most suspicious and uncharitable surmize . that there is any means of giving such absolute satisfaction concerning future events , which depend on the minds and wills of men , as to leave all suspicion concerning them impossible , we know not ; much less to prevent some mens pretending suspicions for ends best known unto themselves . but this we know , that what ways or means soever are warranted , or established by the laws of this land , or may be so , and they are such as mankind must content themselves withall , as incapable of further or greater assurance , or what ever else may be rationally and justly expected from us , we have given , and are ready to give security by , against the evils intimated in this charge upon us ; which being the utmost that our duty calls upon us for , we hope we shall not always suffer for being the unhappy objects of some mens groundless jealousies , which for us to remove is altogether impossible , god himself having not appointed any way or means for us to use to that end or purpose . as then neither we nor others can hinder men from making use of this pretence for some ends of their own , ( though we know , as it is used by them , it contributes nothing to publick tranquility , and the composure of the minds of men ) so we hope that god will so far in his good time clear up the innocency and sincerity of our intentions , and their suitableness unto our declared principles , that no just occasion of reproach be administred unto them , who wait for advantages against us . and what are we , that publick disturbance should be feared from us ? nec pondera rerum , nec momenta sumus : by what way or means , were we never so desirous , could we contribute any thing thereunto ? what designs are we capable of ? what interests have we to pursue ? what assistance to expect or look after ? what title to pretend ? what hopes of success ? what reward of any hazard to be undergone ? we have no form of government , civil or ecclesiastical , to impose on the nation ; nay , no pretence unto power to be exercised on the persons of any of his majesties subjects ; have no expectations from persons or nations , that might induce us to further or promote any sinister aims of other men : the utmost of our aim is but to pass the residue of our pilgrimage in peace , serving god in the way of our devotion . we covet no mens silver or their gold , their places or preferments : our whole desire is that of israel of old to their brother edom , let us pass , we pray , through the country ; we will not pass through the fields or through the vine-yards , neither will we drink of the water of the wells ; we will go by the kings high way , we will not turn to the right hand , nor to the left , until we have passed thy borders . may we thus far prevail , under the protection of god's providence , his majesty's favour , and our own innocency ; we have no principles , we shall have no reason , farther to trouble our selves or others . if it be denied unto us , and we must yet be scattered over the face of the earth , we shall pray for the prosperity of his majesty , and the land of our nativity , patiently bearing the indignation of the lord , against whom we have sinned , and waiting for his salvation . that which of late is principally urged unto our prejudice , is , the prohibition of that way of worship which we desire to walk in , and the establishment of another by law , to whose authority we owe subjection . when this begins once to be pleaded , the real merits of the cause in debate is usually over-seen , and the obedience required by law is only insisted on ; as though that were grown a civil difference by the interposition of a law , which before was purely religious . this paul himself found to be one of the most difficult cases he had to contend withall ; it was objected unto him , that he taught customs which it was not lawful for to do among the romans , acts . . all that doctrine which he had to declare , was antecedently in general forbidden by law ; it being determined by the romans , that no worship of god should be admitted amongst them , not establish'd by publick authority . and had not the light and truth of christianity broken through that opposition , it must have lain shut up in darkness to this day . for our parts , we have only this to say , that there is no reason to urge this as a peculiar objection against us , it being the only foundation of all others , and only occasion of the difference about which we treat . had not a law enjoyned the practice of some things in the worship of god , which according unto our present light we cannot assent unto , without ceasing to worship him , ( for to worship him in our own thoughts , against his mind and will , is to prophane his name and worship ) had it not forbidden the exercise and discharge of some duties which we account our selves obliged unto by the authority of god himself , we had had no need to implore the clemency of our governours , to relieve us against that severity which we fear . this then we acknowledge ; but withall , to state this difference upon its right foundation , do solemnly in all sincerity protest before god , his holy angels , and all the world , that it is not out of any unwarrantable obstinacy that we are conscious of unto our selves ; nor from any disaffection unto , or dissatisfaction in the government that god hath set over us : but meerly from a sense of that account which we have one day to make before jesus christ , the judge of all , that we cannot yield that compliance unto the act for uniformity which it requireth of us . the case then , notwithstanding this prejudice , is still the same ; conscience towards god in the things of his own worship , is still , and alone concerned , whatever other pretences and reasonings may in this case be made use of , ( as many are , and ever were in the like cases , and will so be ) the whole real cause of that severity which we humbly deprecate , and only reason lying against the indulgence we desire , is our profession and practice in the things that are not of this world , but purely relating to the revelation of the mind and worship of god. what-ever therefore men may plead , pretend or urge of another nature , we are so far conscious unto our own integrity , as to be fully satisfied in our minds , that what-ever dangers we may be in this matter exposed unto , or what-ever we may be called to suffer , it is all meerly for believing in god , and worshipping of him , according to what he hath been pleased to reveal of his mind unto us . and as in this case , it is not in the power of any of the sons of men to deprive us of that consolation , which an apprehension of the truth will afford unto them that sincerely and conscientiously embrace it ; so whether any men can commend their consciences to god , according to the rules of the blessed gospel of our lord jesus christ , in our molestation and trouble , we leave it unto all unprejudiced men to judge . and that we may yet farther remove all grounds of mistake , and obviate all other pretences against us , we shall candidly declare the general principles both of our faith and worship , and then leave our condition , what-ever it may be , to the judgment of him , who hath appointed a day wherein he will judge the world in righteousness , of his majesty whom he hath set over us in supream power , and of all other persons whatever , who have any sense of the terror of the lord , the account we must make of serving him according to what he is pleased to reveal of himself unto us , the nature of things known only by divine revelation , or of the infirm frail condition of mankind in this world. for the faith which we profess , and which we desire to walk according unto , we need not insist upon the particular heads of it ; having some years since in our confessions publickly declared is , with the joynt consent of all our churches ; neither do we own or avow any doctrine , but what is therein asserted and declared . and we hope it will not be looked upon as an unreasonable request , if we humbly desire , that it may receive a christian charitable sedate consideration , before it be condemned . may we be convinced of any thing therein , not agreeable unto the scriptures , not taught and revealed in them , we shall be with the first in its rejection . that this hath been by any as yet attempted , we know not ; and yet are we judged , censured and reproached upon the account of it : so far are men degenerated from that frame of spirit , which was in the christians of old ; so far have they relinquished the wayes wherein they walk towards those who dissented from them . nor do we decline the judgement of the primitive church ; being fully satisfied , that we teach and adhere unto , is as consonant unto the doctrine thereof , as that of any church at this day in the world. the four first general councels , as to what was determined in them in matters of faith , are confirmed by law in this nation ; which is all that from antiquity hath any peculiar stamp of authority put upon it amongst us ; this also we willingly admit of , and fully assert in our confession . neither doth the addition of ours , disturb the harmony that is in the confessions of the reformed churches , being in all material points the same with them , and no otherwise differing from any of them in things of less importance , than as they do one from another ; and as all confessions have done , since the first introduction of their use into the churches of god. that which amongst them is of most special regard and consideration unto us , is that of the church of england , declared in the articles of religion : and herein in particular , what is purely doctrinal , we fully embrace , and constantly adhere unto . and though we shall not compare our selves with others , in ability to assert , teach and maintain it ; yet we cannot , whilst we are conscious unto our selves of our integrity in our cordial adherence unto it , but bear with regret the clamorous accusations of some against us , for departing from the church of england , who have not given that testimony of their adherence unto its doctrine , which we have done , and by the help of god shall continue to do . it is true indeed , there are some enlargements in our confession of the things delivered in the thirty nine articles ; some additions of things not expresly contained in them , which we were necessitated unto , for the full declaration of our minds , and to obviate that obloquy which otherwise we might have been exposed unto , as reserving our judgement in matters that had received great publick debate since the composure of those articles : but yet we are fully perswaded , that there is not any proposition in our whole confession , which is repugnant unto any thing contained in the articles , or is not by just consequence deducible from them . neither were we the authors of the explanations or enlargements mentioned ; there being nothing contained in them , but what we have learned and been instructed in from the writings of the most famous divines of this nation , bishops and others , ever since the reformation ; which being published by legal authority , have been alwayes esteemed , both at home and abroad , faithfully to represent the doctrine of the church of england . we have no new faith to declare , no new doctrine to teach , no private opinions to divulge ; no point , or truth do we profess , no not one , which hath not been declared , taught , divulged and esteemed as the common doctrine of the church of england ever since the reformation . if then we evince not the faith we profess to be consonant unto the scriptures , the doctrine of the primitive church , of the four first general councels , the confessions of the reformed churches beyond the seas , and that in particular of the church of england , we shall acknowledge the condition of things in reference unto that liberty , which we humbly desire , to be otherwise stated , than hitherto we have apprehended . but if this be the condition of our profession , as we hope it is manifest unto all unprejudiced and ingenious persons to be , who esteem it their duty not to judge a matter of so great importance before they hear it . we can hardly think that they give up themselves to the conduct of the meek and holy spirit of christ , who are ready to breathe out extirpation against us , as to our interest in this world , for the profession of those principles in the things of god , which they pretend to build their own interests upon for another . the non-conformity then that we may be charged with , being very remote from a dissent unto that doctrine which is here publickly avowed , and confirmed by law , it cannot but seem strange unto us , that any should endeavour to cast us under the same severity with them who utterly renounce it : and would entayl upon their posterity , on the forfeiture of all their publick rights , as english-men , and benefit of their private estates , not only an adherence unto the protestant religion , but a precise and determinate judgement and practice in things of very little concernment therein ; and of none at all , as to publick tranquility . would it not seem strange , that a man might at as easie and cheap a rate , renounce the protestant profession , and the fundamental doctrines of the church of england , in things indispensably necessary to salvation , as to be mistaken , or suspend his assent about things dark and disputable in their own nature , and of very small importance , which way soever they are determined ? so that men in the embracing or refusal of them , rebel not against that commanding light of god set up in their hearts to rule them in his name , in that apprehension which they have of the revelation of his will , which is unto them of great and eternal moment . they are then only things relating unto outward order and worship , wherein our dissent from the present establishment of religion , doth consist ; things about which there hath been variety of judgement , and difference in practice , from the days of the apostles , and probably will be so untill the end of the world : for we find by experience , that the late expedient for the ending of differences about them , by vindicating of them into the arbitrary disposal of every church , or those that preside therein , in whose determinations all persons are to acquiesce ; is so far from accomplishing the work whereunto it is designed , that it contributes largely to their increase and perpetuation . our only guilt then is , our not agreeing with others in those things wherein there never yet was an agreement among christians : nor perhaps , had they all that frame of spirit in moderation and mutual forbearance which the gospel requireth in them , would it ever by any way needful that there should so be . for our parts , about these things we judge not other men , nor do , or ever did seek to impose our apprehensions on their judgements or practice . what in them is agreeable unto truth , god knows , and will one day declare . unto our present light in the revelation of his will , must our practice be conformed , unless to please men , and secure our transitory , perishing concernments , we intend to break his bonds , and cast away his cords from us . and that it may the better appear what is both our judgement and practice , in and about these things ; unto what we have declared in the close of our confession , ( which we suppose they cannot reasonably and with satisfaction to their own consciences , wholly overlook , who because thereof , are ready to reflect with severe thoughts upon us ) we shall now only add , the general principles whereunto all that we profess or practise in these things , is resolved . and of them we humbly desire , that a christian and candid consideration may be had : as supposing that to pass a sentence of condemnation against us for our dissent unto any thing , without a previous weighing of the reasons of that dissent , is scarce suitable unto that law whereby we are men , and engaged into civil societies . as then religion is publickly received and established in this nation , there are many outward concernments of it , relating unto persons and things , that are disposed and regulated by and according to the laws thereof : such is that which is called , power ecclesiastical , or authority to dispose of those affairs of the church with coercive jurisdiction , which relates to the outward publick concernments of it , and the legal interests of men in them . this we acknowledge and own to be vested in the supream magistrate , the kings majesty , who is the fountain and spring of all jurisdiction in his own kingdoms what-ever . no power can be put forth or exercised towards any of his subjects , which in the manner or nature of its exertion , hath the force of a law , sentence , or jurisdiction ; or which , as to the effect of it , reacheth either their bodies , estates , or liberties , but what is derived from him , and binding formally on that sole reason , and no otherwise . hence we have no principle in the least seducing us to transgress against any of those laws which in former dayes were looked on as safe preservatives of the protestant religion and interest in this nation . did we assert a forreign power over his majesties subjects , and claim an obedience from them in some such cases as might at our pleasure be extended to the whole that is due unto him ; did we , or any of us , by vertue of any office we hold in the church of god , claim and exercise a jurisdiction over the persons of his majesties subjects in form and course of law ; or did we so much as pretend unto the exercise of any spiritual power that should produce effects on the outward man ; we might well fear , left just offence should be taken against us . but whereas the way wherein we worship god is utterly unconcerned in these things , and we willingly profess the spring of all outward coercive jurisdiction , to be in the person of the kings majesty alone , without the least intermixture of any other power of the same kind , directly or by consequence ; we cannot but say with confidence , that it will be utterly impossible to convince us , that on this account we are offendors . for the worship of god , and order therein , ( which is purely spiritual and evangelical ) we acknowledge indeed the lord jesus christ to be the only institutor or author of it , and the holy scripture the only principle revealing , the only rule to judge of it , and to square it by . it is not now our design to plead the truth of this principle , nor yet to clear it from mistakes , or vindicate it from opposition : all which are done elsewhere . let it be supposed to be an error or mistake , which is the worst that can be supposed of it ; we must needs say , that it is an error which hath so much seeming countenance given unto it by innumerable places of scripture , and by so many testimonies of the antient and modern doctors of the church , and is every way so free from the production of any consequent of evil importance ; that if there be any faylure of the minds of men , in and about the things of god , which from a common sense of the frailty of humane nature , may rationally expect forbearance and pardon from them , who have the happiness to be from all miscarriage of that kind ( if any such there be ) this may claim a share and interest among them . nor are we able as yet to discern , how any acceptable account can be given to the lord jesus , at the last day , of severity against this principle , or those that otherwise inoffensive , walk according to the light of it . moreover , whereas principles true in themselves , may in their application unto practice be pressed to give countenance unto that which directly they lead not unto ; we have the advantage yet farther particularly to declare , that in the pursuit of it in the worship of god we have no other ordinances or administrations , but what are by the law and church of england . now whatever other occasion may be sought against us , ( which we pray god not to lay to their charge who delight in such practices ) we know full well that we differ in nothing from the whole form of religion established in england , but only in some few things in outward worship , wherein we cannot consent without the renunciation of this principle , of whose falshood we are not convinced . this being our only crime , if it be a crime , this the only mistake that we are charged with , in the things of god ; we yet hope that sober men will not judge it of so high a demerit , as to be offended with our humble desire of indulgence , and a share in that princely favour towards persons of tender consciences , which his majesty hath often declared his inclinations for . we confess that oftentimes , when such dissents are made a crime , they are quickly esteemed the greatest , yea , almost all that is criminal : but whether such a judgment owes not it self more to passion , prejudice , and private interest , than to right reason , is not hard to determine . for our parts , as we said before , they are no great things which we desire for our selves , the utmost of our aim being to pass the remainder of the few days of our pilgrimage in the land of our nativity , serving the lord according to what he hath been pleased to reveal of his mind and will unto us . and we suppose that those who are forward in suggesting counsels to the contrary , know not well how to countervail the kings dammage . that this our desire is neither unreasonable nor unjust ; that it containeth nothing contrary to the will of god , the practice of the church of old , or to the disadvantage of the publick tranquility of these nations : but that all outward violence and severity on the account of our dissent , is destitute of any firm foundation in scripture , reason , or the present juncture of affairs amongst us , we humbly crave liberty , in the further pursuit of our own just defence , briefly to declare and evidence . the great fundamental law amongst men , from which all others spring , and whereby they ought to be regulated , is that law of nature , by which they are disposed unto civil society , for the good of the whole and every individual member thereof . and this good being of the greatest importance unto all , doth unspeakably out-ballance those inconveniencies which may befall any of them through a restriction put upon them by the particular laws and bonds of the society wherein they are engaged . it is not impossible , but that sundry persons might honestly improve many things unto their advantage in the increase of their interest in things of this world , were not bounds set unto their endeavours , by the laws of the community whereof they are members . but whereas no security may be obtained that they shall not have their particular limits and concernments broken in upon by an hand of violence and injustice , but in a pursuit of that principle of nature , which directs them to the only remedy of that evil in civil society , they are all in general willing to fore-go their particular advantages , for that which gives them assurance and peace in all that they are , and enjoy besides . all such conveniencies therefore as consist in the things that are within the power of men , and are inferiour to that good and advantage which publick society doth afford , the law of nature directing men unto their chiefest good , commands them , as occasion requires , to forbear and quit . nor can any community be established without obedience unto that command . but of the things that are not within the power of men , there is another reason . if the law of society did require that all men engaging thereunto should be of one stature and form of visage , or should have the same measure of intellectual abilities , or the same conception of all objects of a rational understanding , it were utterly impossible that any community should ever be raised among the sons of men . as then all inconveniencies , yea , and mischiefs relating unto things within the power of men , are to be undergone and born with , that are less than the evils which nothing but political societies can prevent for the sake thereof : so the allowance of those differences which are inseparable from the nature of man , as diversified in individuals , and insuperable unto any of their endeavours , is supposed in the principles of its being and constitution . yea , this is one principle of the law of nature , to which we owe the benefits of humane conversation and administration of justice , that those differences amongst men , which unto them are absolutely unavoidable , and therefore in themselves not intrenching upon , nor disannulling the good of the whole , ( for nature doth not intersere with itself ) should be forborn and allowed among them , seeing an endeavour for their extinguishment must irresistibly extinguish the community itself , as taking away the main supposal on which it is founded . and in that harmony , which by an answerableness of one thing unto another , riseth from such differences , doth the chiefest glory and beauty of civil society consist ; the several particulars of it also being rendred useful unto the whole thereby . of this nature are the things concerning which we discourse . they relate , as is confessed , unto things spiritual and supernatural : that the will of god in these things cannot be known but by revelation from himself , all men will acknowledge : and we suppose they will with no less readiness consent , that divine revelation cannot be apprehended or assented unto , but according to the nature and measure of that light , which god is pleased to communicate unto them , unto whom such revelation is made : that this light doth so equally affect the minds of all men , or that it is possible it should do so , considering the divers ways and means of its communication , with the different dispositions of them that receive it , that they should all have the same apprehensions of the things proposed unto them , none will judge , but such as take up their profession in these things on custom , prejudice or interest . it will then hence evidently follow , that mens apprehensions of things spiritual and supernatural , such , we mean , as have no alliance unto the ingrafted light of nature , are not absolutely under their own power , or depend on the liberty of their wills , whereunto all law is given . and therefore is the diversity in and about them to be reckoned among those unavoidable differences which are supposed in the law of civil society , and without which supposal , every attempt for any such society would be destructive of it self . among these apprehensions , and the exercise of our consciences towards god upon them , lies all the difference from the present establishment , which we desire an indulgence to be shewed towards ; not at all questioning but that it is lawful for them who have attained unto an agreement in them , so far as they have attained , to confirm and strengthen that agreement among themselves , and render it desirable unto others , by all such ways and means as by right , and the laws of the society whereof they are , they may make use of . and it is , as we humbly conceive , in vain pretended , that it is not the apprehensions of mens minds , and their consciences unto god upon them , but only their outward actings that fall under the penalties desired by some to be indispensably imposed on dissenters from the established form ; seeing those penalties are not only annexed unto actions , which those apprehensions require , as duties unto god , but also unto a not acting contrary unto them , which directly and immediately reflect on the mind and conscience it self : other wayes to reach the consciences of their brethren , it is utterly impossible to find out . and to teach men that their consciences towards god are not concerned either in not acting according to their light in his worship , or in acting against it , is to teach them to be atheists . we cannot therefore but hope that our distance from the present establishment , in some few things relating unto supernatural revelation , ( especially whilst in our agreement with it , there is a salve for all things in the least intrenching on the light of nature , and all things whatever , that even of revelation itself , are necessary to the grand end of it , with security against any thing that may any way incommodate publick tranquility ) being unto us insuperable , and therefore provided for by the fundamental law of all civil societies , that it will not alwayes receive so severe a construction as to deprive us of the good and benefit thereof . for to annex penalties , which in their progress will deprive men of all those advantages in their outward concernments which publick society doth or can afford , unto those differences , without a supposition whereof , and provision for , there could be no such society at all , is to destroy that whose good and preservation is intended . and therefore the different conceptions of the minds of men in the things under consideration , with actings consonant unto them , being not only an unavoidable consequent of natures constant production of the race of mankind , in that various diversity which in all instances we behold , but also rendered farther insuperable , from the nature of the things themselves about which they are exercised , ( being of divine revelation ) they were ever in the world esteemed without the line of civil coercion and punishment , untill it came to the interest of some to offer violence to those principles of reason in themselves , which any outward alteration in the state of things , is capable of rendring their own best protection and defence . and on these grounds , it is , that force never yet attained , or long kept that in religion which it aimed at . and the great roman historian tells us , that it is indecorum principi adtrectare , quod non obtineat ; no way honourable unto a soveraign prince , to attempt that which will never be accomplished . but because what may seem obscure in this reason of things and principles of community , ( which usually affect them only , who without interest or prejudice , give up themselves to the conduct of rational and sedate consideration , with which sort of persons alone , we have not to deal ) is exemplified in the gospel , whose furtherance is on all hands pretended ; we shall thence also briefly manifest , that the way pretended for the promotion of its interest , by severity in external penalties , on the account of such differences as we are concerned in , is both opposite unto the spirit of its author , and contrary to the rules of it , with the practice of those who have walked according to them . as among the many blessed ends of the conversation of our lord jesus christ in the flesh , it was not of the least moment , that he might set us a pattern , and give us an example of that frame of heart , and holiness of life , whereby we may become like unto our heavenly father , and be acceptable before him ; so in his carrying on of that design , there was not any thing that he more emphatically called upon his disciples to endeavour a conformity unto him in , than in his meekness , lowliness , gentleness , and tenderness towards all . these he took all occasions for our good to shew forth in himself , and commend unto others . whatever provocation he met withall ; whatever injurious opposition he was exposed unto , he did not contend , nor cry , nor cause his voyce to be heard with strife or anger . the sins of men indeed , he reproved with all authority , their groundless traditions in the worship of god , he rejected ; their errors he refuted by the word : but to the persons of men , he was alwayes meek and tender , as coming to save , and not destroy ; to keep alive , and not to kill . in the things of man , he referred all unto the just authority and righteous laws of men ; but in the things of god , never gave the lest intimation of severity , but only in his holy threats of future evil in the world to come , upon mens final impenitency and unbelief . coerce , fine , imprison , banish , those that apprehend not aright all and every thing that i would have you instructed in ; are words that never proceeded out of his holy mouth , things that never entered into his gracious heart . and we are perswaded , that it is a thing of marvelous difficulty , for any man seriously to think , that he who was and is so full of compassion towards all the sons of men , even the worst of them , should ever give the least consent unto the punishment , and gradual destruction , of those who in sincerity desire to love and obey him , and do yet unavoidably mistake in their apprehensions of some few things , pleaded to be according to his mind , their love and obedience unto him thereby being no whit impeached . when some of his disciples of old , in zeal as they pretended , unto himself , and the truths preached by him , would have called for fire from heaven , on those who had contumeliously slighted him upon a supposed diversity in religion , for which they thought themselves warranted ( though falsly ) by a president out of the old testament ; he lets them know , that it was an unacquaintedness with their own spirits , causing them to imagine that to be zeal for the truth , which was indeed but self-revenge , and private interest , which had caused them to speak so unadvisedly . now that the same mind might be in us that was in jesus christ , that his example is to be a rule unto us , that we ought all to be baptised into the same spirit with him ; that what from his frame of heart and actings , as revealed in his word , we can rationally conclude that he would approve or disallow , we ought to square our proceedings and judgements unto , none that own his name , can deny . and if men would not stifle , but suffer themselves to be guided by the power of their convictions , they would quickly perceive how inconsistent with it , are their thoughts of rigour and severity towards those which differ from them in some few things relating to the mind of god in and about his worship . certainly this readiness of servants ; who are themselves pardoned talents , to fall with violence on their fellows ( upon the account of his service , though otherwise it may be poor and despicable in the world ) for lesser debts , and those only supposed , not proved real , will appear at the last day , not to have been so acceptable unto him , as some men on grounds and pretences utterly forreign unto this whole business , are willing now to perswade themselves that it is . would men in these things , which are principally his , and not their own concernments , but as his , labour to be alwayes cloathed with his spirit , and do nothing but what they can rationally satisfie themselves , that he himself would do in like case ; there would be an end not only of this debate , but of many other mischiefs also , which the christian world is at this day pestered withal . and it must needs seem strange that men can perswade themselves that they do that for christ which they cannot once think or imagine that he would do himself . certainly setting aside provocations and prejudices , any man who hath but read the gospel , and gives any credit unto it , is a competent judge , whether external force in these things , do more answer the spirit of christ , or that from which he suffered . but we have not only his heart and actings for our example , but his word also , as revealed by himself and his apostles , as our rule in this matter . with nothing more doth it abound as to our duty in this world , than with precepts for , and exhortation unto mutual forbearance of one another in our mistakes and failings . and although there be force and light enough in its general rules , to guide us in all particulars , yet lest any should imagine that the cause under consideration , about different apprehensions and practices in some things relating to the worship of god , might be exempted from them , even that also is variously instanced in ; and confirmed by examples approved by himself . the great apostle , who gives us that general rule , that we should walk together in one mind , so far as . we have attained , and for other things of difference , wait for the revelation of the mind of god unto them that differ , phil. . , . every where applyes his own rule unto the great difference that was in those dayes , and long after , between the jewish and gentile believers . the one continued under a supposal of an obligation to the observation of mosaical rites and ceremonies , from which the other was instructed that they were set at liberty . this difference , as is the manner among the sons of men , wrought various jealousies between them , with disputes and censurings of each other ; whereof the apostle gives us a full account , especially in his epistle to the romans , chap. . . neither did they rest here , but those of the circumcision every where kept their assemblies and worship distinct from the cougregations of the gentile-believers ; hence in most places of note , there were two churches , one of the jews , and another of the gentiles , walking at peace in the faith of the gospel , but differing as to some ceremonial observances . the whole society of the apostles , observing their difference , to prevent any evil consequent in their assembly at jerusalem , assigned to the several parties their particular bounds , how far they should accommodate themselves unto one another by a mutual condescension ; that they might walk in love and peace , as to what remained of difference among them . the jews are taught by them not to impose their rites and ceremonies on the gentiles ; and the gentiles to abstain from some things for a season , whereunto their liberty did extend , whereby the other were principally provoked . their bounds being so fixed , and their general duty stated , both parties were left at liberty , as to their practice in the things wherein they could not yet be recondiled : and in that different practice did they continue for many years , until the occasion of their division was , by the providence of god in the destruction of the judaical church , utterly taken away . these were the rules they proceeded by , this their course and practice , which unquestionably under the lord jesus were intrusted with supreme authority over the whole church , of that kind which is not transmitted unto any of the sons of men after the ceasing of their office and work , and were guided infallibly in all their determinations . coercions , restraints , corporal punishments , were far from their thoughts ; yea , the very exercise of any ecclesiastical power against them who dissented from what they knew to be truth , so that in general they were sound in the faith , and walked in their lives as became the gospel . and whereas they sometimes carry the matter to a supposal of disobedience unto those important things which they taught and commanded in the name of their lord and master , and thereupon proceeded to denounce threatnings against the disobedient , they expresly disclaim all thoughts of proceeding against them , or any power or warrant from christ committed unto them , ( or any others , or that afterward in his providence should so be , so to do ) with external carnal force and penalties ; avowing their authority over all , that was ever to be put forth in things of that nature , to be spiritual , and in a spiritual manner only to be exercised , cor. . , . and because the church might not seem to be disadvantaged by this disclamour of power externally , to coerce such as received not the truth that it embraced , and to be cast into a worse condition than that of the jews which went before , whose ordinances being carnal , were established and vindicated by carnal power : st. paul lets them know , that this alteration is for the better ; and the coercion of miscarriages under the gospel , by threatnings of the future judgment , which would have a special respect unto them , more weighty than the severest penalties that were appointed by moses law , heb. . , , . not that lesser differences in apprehensions of the mind of god in his word , had any punishment assigned unto them under the old testament , whose penalties concerned them only who turned away to the worship of any other god but the god of israel , ( and such no man pleads for ) but that the whole nature of the ordinances and worship of the church being changed from carnal and earthly , to heavenly and spiritual ; so also are the laws of rewards and punishments annexed unto them . these were the rules , this the practice in this case , of the apostles of our lord jesus christ. these rules , this practice , hath he recorded in his word for our instruction and direction . might all those who profess obedience unto his name , be prevailed on to regulate their judgments by them , and square their proceedings unto them , the church of god would have peace , and the work of god be effectually carried on in the world , as in the days of old . and for our parts , we will never open our mouthes to deprecate any severity that may be warranted from the gospel , or apostolical direction and practice ; against any mistake of that importance in the things of god , as our principles and ways may rationally be supposed to be . for although we are perswaded , that what we profess and practise is according unto the mind of christ ; yet because it is our lot and portion to have our governours and rulers otherwise minded , we are contented to be dealt withall so , as the blessed gospel will warrant any to deal with them , who are so far in the wrong , as we are supposed to be . and if herein we cannot prevail , we shall labour to possess our souls in patience , and to commit our cause to him that judgeth righteously . this we know , that the judgment and practice of the first churches after the days of the apostles , was conform to the rules and examples that by them were given unto them . differences in external rites of worship , which were found amongst them , where the substance of faith was preserved , they looked upon as no breach of union at all . a long catalogue of such differences , as were from time immemorial amongst them , is given us by socrates the historian . and he who first disturbed the peace of the churches about them , by dividing their communion , ( victor of rome ) is left branded upon record , with the censures of the principal persons for learning and holiness throughout the world , in those days . nor is our dissent from the present establishment of any larger extent , than such as the general consent of all the first churches extended the bond of their communion unto . impositions of things indifferent , with subscriptions to precise determinations on points doubtful and ambiguous , with confinements of mens practices in all outward ceremonies and circumstances of worship , were things not born in the world for some hundreds of years after the first planting of churches . origen in his third book against celsus pleads expresly , that there ever were differences amongst professors of christianity from the beginning ; and that it was impossible but that there should so be , which yet he shews hindered not their faith , love and obedience . justin martyr in his second apology , declares his forbearance , and the churches of those days , towards those who believing in christ , yet thought themselves obliged to the observation of mosaical rites and ceremonies , provided that they did not impose the practice of them upon others . ignatius before them , in his epistle to the philadelphians , professeth , that to persecute men on the account of god or religion , is to make our selves conformable to the heathen that know not god. tertullian , origen , arnobius , and lactantius , openly pleaded for a liberty in religion , as founded in the law of nature , and their consistence of faith with compulsion , in that extent which we aim not at . the synod of alexandria , in the case of athanasius , condemns all external force in religion , and reproacheth the arians , as the first inventers and promoters of it . it is indeed pleaded by some , that the christians of those days had reason to assert this liberty , because there was then no christian magistrate , who might make use of the civil sword in their behalf , or for the punishment of dissenters from them ; and that this was the reason of their so doing . but the dishonesty of this pretence is notorious . they affirm directly , that no force , coercion or restraint , is to be used in or about the worship of god , nor outward power in a way of penalties , to be exercised over the consciences of men herein . to say they thus pleaded and pretended , meerly to serve their own present condition and occasion , but that upon the alteration of things they would be otherwise minded , is calumniously to reflect upon those holy witnesses of christ , the guilt of the highest hypocrisie imaginable . and men cannot invent a more effectual means to cast contempt on all religion , and to root a due sense of it out of the world , than by fomenting such imaginations . let them therefore rest in peace , under that reputation of holiness and sincerity which they justly deserve ; what ever be the issue of things with us , or those which may suffer with us in the like condition . but neither were they alone : the great constantine himself , the first christian magistrate with supreme power , by a publick edict declared , that the liberty of worship was not to be denied unto any . and until the latter end of his reign , there were no thoughts of exercising severity , with reference unto any divisions amongst christians about the worship of god. after the rise of the arian heresie , when the interposition of civil censures upon the account of difference about things spiritual , had made an entrance by the solicitations of some zealous persons for the banishment of arius , and some of his co-partners ; it is not easie to relate what miseries and confusions were brought upon the churches thereby , imprisonments , banishments , and ruine of churches , make up much of the ecclesiastical history of those days . after a while , arius is recalled from banishment , and athanasius driven into it . in a short tract of time , arianism it self got the civil sword in many places , wherewith it raged against all the orthodox professors of the deity of the son of god , as the synod of alexandria complains . much they suffered in the days of constantius , unto whom the words of hillary in this case are worthy consideration : let ( saith he ) your clemency take care and order , that the presidents of the provinces look to publick civil affairs , which alone are committed to them , but not meddle in things of religion . and again , let your gentleness suffer the people to hear them teaching whom they desire , whom they think well of , whom they choose . god teacheth , rather than by force exacteth the knowledge of himself , and ascertaining the authority of his commands by works of power , despiseth all compelled confession of him. if force be used to compel men unto the true faith , the bishops that profess it would interpose , and say , god is the god of the whole world , he needs no compelled obedience , nor requires any such confession of him . he is not to be deceived , but to be well pleased . whence is it then , that persons are taught how to worship god by bonds and perils ? these are the words of hillary . but the same persons suffered more during the reign of valens , who was disswaded from cruelty against the christians by themistius , a pagan philosopher , on the principles of common reason and honesty ; plainly telling him , that by the way he used , he might force some to venerate his imperial robes , but never any one to worship god aright . but the best emperours in the mean time bewailed those fierce animosities , whereby every sect and party laboured to oppress their adversaries , according as they had obtained an interest in imperial favour , and kept themselves from putting forth their authority against any dissenters in christian religion , who retained the foundation of the faith in any competent measure . valentinianus by publick decree , granted liberty of religion unto all christians , as zosomen testifies , lib. . ammianus marcellinus in his history observes the same , gratian made a law , that religion should be free to all sorts and sects of christians , except the manichees , eunomians , and photinians ; and that they should have their meetings free ; as both socrates and zosomen acquaint us . neither have they been without their followers in those ages wherein the differences about religion have risen to as great a height as they are capable of in this world. nor will posterity be ever able to take off the lasting blot from the honour of sigismund the emperour , who suffered himself to be imposed upon by the council of constance to break his word of safety and liberty , to john hus , and jerom of prague . and what did charles the fifth obtain , by filling the world with blood and uprores , for the extirpation of protestantism ? notwithstanding all his victories and successes , which for a while smiled upon him , his whole design ended in loss and disappointment . ferdinand his brother and successor , made wise by his example , kept constant the peace of the empire , by a constant peace granted to the consciences of men. his son maximilian continually professed , that the empire of conscience belonged unto god alone , wherein he would never interpose . and upon the return of henry the third of france out of poland , he gave him that advice to this purpose , which it had been happy for that prince , if he had understood and followed , before he came to dye . but then even he also , having the severe instruction given him of his own experience , left that as his last advice to his councellors , that they should no more with force interpose in the matters of religion . rodulphus who succeeded maximilian , by the same means for a long time preserved the peace of the empire . and after he had by the perswasions of some , whose interest it was so to perswade him , interdicted the protestants in bohemia the use of their religion upon the tydings of a defeat given to his forces in hungary by the turks , he instantly replyed , i looked for no other issue , since i invaded the throne of god , imposing on the consciences of men : and therefore granted them their former liberty . doth not all the world behold the contrary issue of the wars in france , and those in the united provinces , begun and carried on on the same account : the great henry of france winding up all the differences thereof , by granting liberty to the hugonots , laid a firm foundation of the future peace , and present greatness of that kingdom . whereas the cruelty of the duke d'alva , and his successors , implacably pursuing the netherlands to ruine on the same account , hath ended in the utter loss of sundry provinces , as to the rule and authority that he and they endeavoured absolutely to inthrone , and rendered the rest of them scarce worth the keeping . the world is full of instances of the like kind . on the other hand , when by the crafty artifices and carnal interests of some , the principle of external coercion for lesser differences in matters of christian religion , came to be inthroned , and obtained place in the emperial constitutions , and laws of other kingdoms , the main use that was made of it , was to drive truth , and the purity of the gospel , out of the world , and to force all men to center in a profession and worship , framed to the interest of some few men , who made no small advantage of it . according as the power and purity of religion decayed , so did this perswasion get ground in the minds of men , untill it became almost all the religion that was in the world , that those who submitted not unto the dictates of them who by various wayes obtained a mixture of power , civil and ecclesiastical , into their hands , should be destroyed ; and rooted out of the earth . this apostacy from the spirit , principles , rules , and commands of the gospel , this open contradiction to the practice of the apostles , their successors , first churches , best and wisest emperours , attended with the woful consequents that have ensued thereon , in the ruine of souls , proscriptions of the truth , martyrdom of thousands and ten thousands , commotions of nations , and the destruction of many of them , we hope will not be revived in these dayes of knowledge , and near approach of the judge of all . we trust that it will not be thought unequal , if we appeal from the example of the professors of christianity under its wofull degeneracy , unto the first institution and publick instance of its profession : especially being encouraged by the judgement , example , and practice of many wise and mighty monarchs in these latter dayes . the case is the same as it was of old ; no new pretences are made use of , no arguments pleaded , for the introduction of severity , but such as have been pretended at all times by those who were in possession of power , when they had a mind to ruine any that dissented from them . that the end of their conventicles was for sin and uncleanness ; that the permission of them was against the rules of policy , and laws of the empire ; that they were seminaries of sedition ; that god was displeased with the confusion in religions introduced by them ; that errors and mis-apprehensions of god were nourished in them ; that they disturbed the union , peace , and love that ought to be maintained among mankind ; that they proceeded upon principles of pride , singularity , faction , and disobedience unto superiors ; was from the first entrance of christianity into the world , charged on the professors of it . the same arguments and considerations are constantly still made use of , and insisted on , by all men that intend severity towards them that differ from them . and they are such as will evidently serve alike any party or perswasion , that in any place at any time , shall be accompanied with power : and so have been oftner managed in the hands of error , superstition , and heresie , than of truth and sobriety . wherefore the bishop of rome , observing the unreasonableness of destroying mankind upon such loose principles and pretences as are indifferently suited unto the interest and cause of all who have power to make use of them , because they all suppose the thing in question , namely , that they who enjoyed power , did also enjoy the truth ; found out a way to appropriate the whole advantage of them to himself , as having attained the ascription of an infallibility unto him , in determining what is the truth in all things wherein men do or may differ about religion , or the worship of god. this being once admitted and established , there seems great force in the foregoing pleas and reasonings : and no great danger in acting suitably unto them , but that the admission of it is more pernicious unto religion , than all the consequents which it pretends to obviate . but where this infallible determination , is disclaimed , to proceed unto outward punishment for such conceptions of mens minds and consciences in the things of god , as he is pleased to impart unto them , which may be true and according to his will , upon reasons and pretences , invented originally for the service of error , and made use of for the most part unto that purpose , being more fit for that work than for a contribution of any assistance unto truth , is that which we know not how men can commend their consciences unto god in . besides what is it that is aimed at by this external coercion and punishment ? that all men may be of one mind in the matter of the worship of god , a thing that never was , nor ever will be by that means affected in this world , for neither is it absolutely possible in itself , neither is the means suited to the procurement of it , so far as it is possible . but whom neither the reason of the thing it self will convince , nor the constant experience of so many ages , it is in vain for any to contend withall . in the mean time we know , that the most of them who agree together to press for severity against us for dissenting from them , do differ among themselves in things of far greater importance in the doctrine of the gospel , than those are wherein we differ from them : whence it must needs be evident to all what is the ground of their zeal in reference unto us and others . but all these considerations are quickly in the thoughts of some , removed out of the way , by pretences that the indulgence and liberty desired , will certainly produce all sorts of evils both in religion it self , and in the civil state ; which being mentioned before in general ; shall now be a little further considered . for this is principally , if not solely pleaded for the refusal and the rejection of them . neither doth this course of procedure seem to be unwisely fixed upon ; by those who suppose it to be their interest to manage their opposition unto such an indulgence , wherein yet we hope they will at length discover their mistake . for whereas the arguments to be in this case insisted on , consist meerly in conjectures , jealousies and suppositions of what may come to pass , none knows when , or where ; it is easie for any to dilate upon them at their pleasure , nor is it possible for any to give satisfaction to all that men may conjecture , or pretend to fear . suppose all things that are evil , horrid , pernicious to truth and mankind , and when they are sufficiently aggravated ; affirm that they will ensue upon this forbearance , which that all , or any of them will so do , no man can tell , and this design is satisfied . but it is sufficiently evident that they are all false or mistaken suppositions , that can give countenance unto these pretences . for either it must be pretended , that truth and order , which those who make use of those reasonings , suppose themselves possest of , have lost the power and efficacy of preserving themselves , and of preventing the evils summoned up to be represented as the consequents of indulgence without external force , and coercion , which they have had sometimes and elsewhere ; or that indeed they have all actually followed and ensued upon such indulgence , in all times and places . the latter of these is so notoriously contradicted by the experience of the whole world , especially of sundry kingdoms and dominions in europe , as france , germany , poland , and others , that it may not hope for admittance with the most obnoxious credulity . for the former , it is most certain that the truth of the gospel did never so prevail in the world , as when there was a full liberty , as unto civil punishments , granted unto persons to dissent in it , and about it . and if that which is now so called , continueth not to have the same effect , it may justly be feared that it is not indeed what it is called , or that it is not managed in a due manner . it is then altogether uncertain , that upon the indulgence desired , such variety of opinions will ensue as is pretended , and unquestionably certain , that all such as produce practices contrary to civil society , moral honesty , or the light of nature , ought in all instances of them to be restrained . for the conscience of a man can dictate no such thing unto him , there being an inconsistency in them with that supreme light , which rules in conscience , whilst it may be so called . and it is a hard thing to ruine multitudes at present sober and honest , lest by not doing so , some one or other may prove brainsick , frantick , or vicious , who also may be easily restrained when they appear so to be . and moderate liberty will certainly appear to be religious security in this matter , if the power of it , as well as the profession be regarded . for it is the interest of them who plead for indulgence , to watch and contend against errour and heresie , no less than theirs by whom it is opposed . for professing all material truths with them , they are not to be supposed to value or esteem them less than they . and it may be it will appear , that they have endeavoured as much their suppression in the way warranted by the gospel , as those who profess such fears of their increase . they are protestants only of whom we speak , and to suppose that they will not do their utmost for the opposing of the rise , growth , or progress of what ever is contrary to that religion which they profess , or that their interest therein is of less concernment unto them than that of others from whom they differ , is but a groundless surmise . but it is yet further objected , that the indulgence desired hath an inconsistency with publick peace and tranquility , the other head of the general accusation before mentioned . many fears and suspitions are mustered up , to contribute assistance unto this objection also . for we are in the field of surmises , which is endless and boundless . unto such as make use of these pretences , we can truly say , that might we by any means be convinced of the truth of this suggestion , we should not only desist from our present supplication , but speedily renounce those very principles which necessitate us thereunto . for we assuredly know , that no divine truth , nothing really relating unto the worship of god , can cause or occasion any civil disturbances , unless they arise from corrupt affections in them that profess it , or in them that oppose it . and as we shall labour to free our selves from them on the one hand , so it is our desire and prayer , that others may do so also on the other , which will give sufficient assurance to tranquility . but we are moreover wholly freed from any concernment in this objection , in that , he who is undoubtedly the best and most competent judge of what will contribute to the peace of the kingdom , and what is inconsistent therewith , and who is incomparably most concerned in the one or the other , even the king's majesty himself hath frequently declared his royal intentions for the granting of the indulgence desired , who would never have been induced thereunto , had he not perfectly understood its consistency with the peace and welfare of the kingdom . and as our confidence in those royal declarations hath not hitherto been weakened by the interveniency of so many occasions , as have cast us under another condition , so we hope that our peaceable deportment hath in some measure contributed in the thoughts of prudent men , unto the facilitating of their accomplishment . and as this will be to the lasting renown of his majesty , so it will appear to be the most suitable unto the present state of things in this nation , both with respect unto it self , and the nations that are round about us . and we think it our duty to pray , that his majesty may acquire those glories in his reign , which none of his subjects may have cause to mourn for , and such will be the effect of clemency and righteousness . we find it indeed still pretended , that the allowance of meetings for the worship of god , how ever ordered and bounded , will be a means to procure and further sedition in the common-wealth , and to advantage men in the pursuit of designs to the disturbance of the kingdom . but it were equal that it should be proved , that those who desire this indulgence have such inclinations and designs , before such pretences be admitted as of any force . for our parts , we expect no liberty , but from his majesty's favour and authority , with the concurrence of the farliament ; which when we have obtained , ( as at no time , what ever our condition be , have we the least thoughts or inclinations unto any sedition or publick disturbance ) so having an obligation upon us in the things of our greatest interest in this world , we know not from what sort or party of men , more cordial adherence unto , and defence of publick peace and tranquility , can justly be expected . for where there are more causes and reasons of compliance and acquiescency , than there are on the contrary , it is rationally to be supposed that they will prevail . and to surmise the acting of multitudes , contrary to their own interests , and acknowledged obligation of favour , is to take away all assurance out of humane affairs . neither is there any colour of sound reason in what is pretended , of the advantage that any may have to promote seditious designs , by the meetings of the dissenters pleaded for in the worship of god. for doubtless the publick peace will never be hazarded by such designs , whilst they are managed by none but such as think to promote and carry them on in assemblies of promiscuous multitudes of men women and children , unknown too , for the most part , unto themselves , and to one another . but these things are spoken , because they have been wonted so to be ; other considerations to confirm them are none . conscience , interest , sense of obligations , the only safe rules amongst men to judge by of future events , all plead an expectation of the highest tranquility in the minds and spirits of men , upon the indulgence desired . and there lies a ready security against the pretended fears of the contrivance of sedition , in assemblies of men women and children , strangers to one another in a great measure , by commanding all meetings to be disposed in such a way , as that they may be exposed to all , and be under the constant inspection of authority . as for other courses of severity , with respect to the peace and prosperity of the kingdom , it may not be amiss a little to consider , who , and what are the dissenters from the present establishment . for the persons themselves , they are mostly of that sort and condition of men in the common-wealth , upon whose industry and endeavours in their several ways and callings , the trade and wealth of the nation doth much depend . and what advantage it will be to the kingdom to break in upon them unto their discouragement , fear or ruine , we suppose no man can divine . those who think there are enough for the work without them , and that their exclusion will make room for others , doth gratifie indeed thereby some particular persons , intent upon their own private advantages , which they would willingly advance in the ruine of their neighbours ; but scarce seem to have taken a right measure of the state of the whole . for whereas it may be sometimes , there may in some places be too many of them who manage the affairs of trade and commerce , when their concerns are drawn unto a head , and a readiness for their last exchange , that there should be so of those that do dispose and prepare things also , to bring them unto that condition , is impossible . it cannot then be , but that the continuance of so great fears and discouragements upon men , as those which their dissent from the established way of worship doth at present cast upon them , must of necessity weaken the nation , in that part of it wherein its principle strength doth lie . neither are they a few only who will be found to be concerned in this matter , which is not to be despised . pliny , a wise counsellor , writing to trajan , a wise and renowned emperour , about christians , who were then the objects of the publick hatred of the world , desires his advice upon the account of their numbers , not that they were to be feared , but unmeet to be punished ; unless he intended to lay the empire waste . visa enim est mihi res digna consultatione , maxime propter periclitantium numerum ; multi enim omnis aetatis , omnis ordinis utriusque sexus , etiam vocantur in periculum & vocabuntur ; neque enim civitates tantum , sed vicos etiam atque agros superstitionis istius contagio pervagata est . so then they termed christian religion ; for the multitude would still keep the name of truth and religion to themselves : the oppressed , the lesser number , must bear the name or title , which they consent or conspire to cast upon them . but the thing it self , as to the persons at present dissenting from the established form , is not unduly exprest . and as it will be an act of royal clemency , and like to the work of god himself , to free at once so great multitudes of all ages , sexes and conditions , from the fears and dangers of those evils , which they are fully satisfied they do not deserve , so any other way of quitting the governours of this nation from those uneasie thoughts , which an apprehension of such an effect of their rule upon multitudes of subjects must needs produce , will be very difficult , if not impossible . shall the course begun in severity against them , be pursued ? what generous spirits imployed in the execution of it , can but be weary at last with undoing and ruining families , of those persons , whom they find to live peaceably in subjection to the government of the nation , and usefully amongst their neighbours , meerly because they dare not sin against god , in transgressing against that perswasion concerning his will and worship , which he hath given unto them ? for they cannot but at last consider , that no man erreth willingly , or believes any thing against his light , or hath other thoughts of god and his worship , than what he apprehends to be from himself , or that any duty is accepted of god , which springs from compulsion . how much more noble and honourable will they discern the work of relieving men sober and peaceable in distress , to be , than to have the complaints , and tears , and ruine of innocent men and their families , continually reflecting themselves on their minds . nor is there any probability of success in this procedure ; for as time hath alwayes made for rule , and incouragements which are solely in the power of rulers , have effected great compliance even in things religious , so force and violent prosecution in such cases have been alwayes fruitless . for it is known how much they are disadvantaged as to success , in that the righteousness and equity of their pretended causes are alwayes dubious to unconcerned persons , which makes them think that the true reason of them , is other than what is pretended . when they see men whom they apprehend as innocent and guiltless as themselves , as to all the concernments of mankind in this world , pursued with penalties equal unto those that are notoriosly criminal , they are greatly inclined unto commiseration towards them ; especially if at the interposition of the name and worship of god in the cause , they judge for ought appears to them , they fear god and endeavour to please him , at least as well as those by whom they are molested . and when they further understand , that those whom they see to suffer such things as they account grievous , and are really ruinous to them and their families , do it for their conscience sake , it strongly induceth them to believe that it must needs be something good and honest that men choose so to suffer for them , rather than to forego . for all suffering for religion , they know to be in the power and will of them that suffer ; and not of those that inflict penalties upon them : for their religion is their choice , which they may part withal , if they esteem it not worth the hazard wherewith it is attended . thus the roman historian tells us , in the first sufferings of the christians at rome . quanquam adversus sontes , & novissima exempla meritos ( for so he thought ) miseratio oriebatur , tanquam non utilitate publica , sed in sevitiam aliquorum absumerentur . nor is it a probable way of dealing with the consciences of men , especially of multitudes who are able to give mutual testimony , and encouragement to one another , yea in such a state of things , dangers of times delight men , and they find a satisfaction , if not an honour in their miseries ; as having sufficient assurance , that it is a glorious and a blessed thing to suffer things hard and dreadful in the world , when they are conscious to themselves of no guilt or evil . and therefore as severity hath hitherto got no ground on the minds of men in this matter , no more is it like to do for the future . and if it be proceeded in , it cannot be avoided but that it must be perpetuated from one generation to another , and a sad experiment be made , who will first be wearied , those that inflict penalties , or those that undergo them . and what in the mean time will become of that composure of the spirits of men , that mutual trust , confidence and assurance between all sorts of persons , which is the abiding foundation of publick peace and prosperity . also what advantages have been made by some neighbour nations , what at present they further hope for , from that great anxiety which the minds of men are cast into , meerly and solely on the account of what they feel or fear , from their dissent unto the publick worship , which to themselves is utterly unavoidable , is known to all . but we have done ! and what are we that we should complain of any whom god is pleased to stir up and use for our exercise and tryal ? we desire in patience and silence , to bear his indignation against whom we have sinned ; and for what concerns those wayes and truths of his , for whose profession we may yet suffer in this world , to approve our consciences unto him , and to leave the event of all unto him , who will one day judge the world in righteousness . we know that we are poor sinful worms of the earth , in our selves meet for nothing but to be trodden down under the feet of men ; but his wayes and the purity of his worship are dear unto him , which he will preserve and vindicate from all opposition . in the mean time as it is our duty to live peaceably with all men in a conscientious subjection unto that authority which he hath set over us , we shall endeavour so to behave our selves , in the pursuit and observance of it , as that whereas we may be evil spoken of , as evil doers , men may be ashamed , beholding our good conversation in christ , and give glory to god in the day of visitation . whatever is ours , whatever is in our power , whatever god hath intrusted us with the disposal of , we willingly resign and give up to the will and commands of our superiours ; but as to our minds and consciences in the things of his worship and service , he hath reserved the soveraignty of them unto himself , to him must we give an account of them at the great day ; nor can we forego the care of preserving them intire for him , and loyal unto him , without a renunciation of all hopes of acceptance with him , and so render our selves of all men the most miserable . may we be suffered herein to be faithfull unto him , and the everlasting concernments of our own souls , we shall alwayes labour to manifest , that there is no way or means of peace and reconciliation among those who profesting faith in god through our lord jesus christ , yet differ in their apprehensions about sundry things some way or other belonging thereunto , that is appointed by him , and may expect a blessing from him , but we will readily embrace , and according as we are called , improve to the utmost . and if herein also our endeavours meet with nothing but contempt and reproach , yet none can hinder us but that we may pour out our souls unto god , for the accomplishment of his blessed and glorious promises concerning that truth , peace , and liberty , which he will give unto his church in his appointed time . for we know , that when he shall rise up to the prey , and devour the whole earth with the fire of his jealousie , he will turn to the people a pure language , that they may all call upon the name of the lord , to serve him with one consent , that the earth being filled with the knowledge of the lord , as the waters cover the sea , his glory shall be revealed , so that all flesh shall see it together , and then shall all his people receive from him one heart , and one way , that they may fear him for ever , for the good of them and their children after them , by vertue of the everlasting covenant . and for our own parts , whatever our outward condition be , we know he will perfect that which concerns us , and he will not forsake the work of his own hands , because his mercy endureth for ever . finis . an humble testimony unto the goodness and severity of god in his dealing with sinful churches and nations, or, the only way to deliver a sinful nation from utter ruine by impendent judgments, in a discourse on the words of our lord jesus christ, luk. , , , , , / by john owen. owen, john, - . approx. kb of 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an humble testimony unto the goodness and severity of god in his dealing with sinful churches and nations, or, the only way to deliver a sinful nation from utter ruine by impendent judgments, in a discourse on the words of our lord jesus christ, luk. , , , , , / by john owen. owen, john, - . [ ], p. printed for nathanael ponder ..., london : . reproduction of original in bristol public library, bristol, england. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- luke xiii, - -- criticism, interpretation, etc. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion an humble testimony unto the goodness and severity of god in his dealing with sinful churches and nations . or , the only way to deliver a sinful nation from utter ruine . by impendent judgments , in a discourse on the words of our lord jesus christ , luk. . . , , , . cry aloud , spare not , lift up thy voyce like a trumpet , and shew my people their transgressions , and the house of jacob their sins . isa. . . by john owen , d. d. in publico discrimine omnis homo miles est . london , printed for nathanael ponder at the peacock in the poultrey , near the church , . to the reader . the ensuing discourse contains the substance of sundry sermons preached in a private congregation . some , who heard them , considering the subject-matter treated of , and the design in them , with respect unto the present state of things in this nation , did judge that it might be convenient and seasonable to make them more publick , for the use and benefit of others . but knowing how remote i was for any such intention in their first composure , and how naked they were of all ornaments that might render them meet for publick view , i was unwilling for a season to comply with their desires . neither was it their importunity ( which as they did not use , so i should not in this case have valued ) but their reasons that prevailed with me to consent , that they might be published by any that had a mind thereunto , which is all my concernment therein . for they said , that whereas the land wherein we live , is filled with sin , and various indications of god's displeasure thereon , yet there is an unexemplified neglect in calling the inhabitants of it unto repentance , for the diverting of impendent judgments . the very heathen , they said , upon less evidence of the approaches of divine vengeance , than is now amongst us , did always solemnly apply themselves to their deities , for the turning it away . wherefore this neglect amongst us , they supposed to be of such ill abode , as that the weakest and meanest endeavour for releif under it , might be of some use ; and of that nature i cannot but esteem this discourse to be . they added moreover , that whereas on various accounts , there are continual apprehensions of publick calamities , all mens thoughts are exercised about the ways of deliverance from them . but whereas they fix themselves on various and opposite ways and means for this end , the conflict of their counsels and designs encreaseth our danger , and is like to prove our ruine . and the great cause hereof , is a general ignorance and neglect of the only true way and means , whereby this nation may be delivered from destruction under the displeasure of god. for if their thoughts did agree and center therein , as it would insensibly work them off form their present mutual destructive animosities ; so also it is of such a nature , as would lead them into a coalescency in those counsels , whose fruit would be the establishment of truth with righteousness and peace . now this way is no other but sincere repentance , and universal reformation in all sorts of persons throughout the nation . that this is the only way for the saving of this nation from impendent judgments , and wasting desolations , that this way will be effectual unto that end , when all others shall fail , is asserted and proved in this discourse , from the authority of our lord jesus christ himself , to confront the wisdom of politicians , who are otherwise minded , with a plain word of truth and power . it was hoped also by them , that some intimation of their duty , might be hereby given unto those , who having the ministerial oversight of the generality of the people to divert their mindes unto the pet-petty differences and contests , whil'st the fire of gods displeasure for sin , is ready to devour their habitations . and the truth is , if they persist in their negligence , if they give not a publick evidence at this season , of their zeal for repentance and reformation of life , among all sorts of persons , going before them in their example and endeavours , unto the promotion of them , i understand not how they will give an account of their trust and duty to god or men. and therefore were i worthy to give advice to any of my brethren in the ministry , who are in the same condition with my self , as unto outward circumstances , it should be this only ; namely , that whilst others do seek to obstruct them in the whole discharge of their duty , and to deprive the church of the benefit of their labours , they would by their own personal example , by peculiar endeavours in their congregations , among all that hear them , and on every occasion , so press the present calls of god unto repentance , and so promote the work of a visible reformation , as eminently to help in saving of the nation from approaching judgments , and therein , of them also who design their trouble ; and i doubt not , but most of them are already engaged and forward herein . this shall be our testimony , and our peace , in whatever may befall us in this world. let us not satisfie our selves , that our congregations are in so good a posture , as that they may continue for our lives ; and so be like ill tenants , who care not if their houses fall upon the expiration of the term of their interest in them . that reparation is required of us , which may make them serve for succeeding generations . and when any church is so in observant of its own decays , as to be negligent of endeavours for proportionable reformation , if after a while , any will deliver their own souls , it must be by a departure from them that hate to be reformed . it is a fond imagination , that churches may render their communion useless and dangerous , only by heresie , tyranny , and false worship ; an evil , worldly , corrupt conversation in the generality of their members , contrary to the doctrine of the gospel , not opposed and contradicted , by a constant endeavour for sincere reformation , is no less ruinous unto the being of churches , than any of these other evils . on these and such like considerations i was not willing that this plain discourse should be exposed to publick view ; hoping that it might stir up others of greater abilities and opportunities , more effectually to pursue the same design , i do not think it needful to make any apology for the plainness both of the matter and stile in this small treatise . the least endeavour to attire a discourse of this nature , with the ornaments of speech or language , is even ridiculous ; it is more fit to bear the furrows of sighs and and tears , than to be smoothed and flourished with the oyly colours of elegance and rhetorick . and as for the obvious plainness of the matter contained in it , it is suited , as i judge , unto them whose good is principally designed therein . plain men have sinned as well as others , though it may be , not unto so high a degree , nor in such an outrage of excess . however , on many considerations they are likely first to suffer , unless impendent judgments are diverted by repentance . i do but a little plead with every man for himself , and in his own cause . neither however wise or learned men may be , is it meet in this case to treat them otherwise . it is to no purpose to make a fine speech unto such as are falling into a lethargy ; nor to discourse learnedly of the art of navigation , unto them that are ready to perish in a storm ; they must be plain words and plain things that are forcible in this case . and these by whom they are despised , from any principle of self-elation , give but an uncomfortable indication of what will be the issue of their dangers . let therefore the reader but candidly excuse , and pass by the trouble which he will be put unto by the frequent mistakes of the press , especially in mis-pointings , rendring the sence sometimes obscure and unobvious ; and i have on the behalf of the treatise it self , no more to desire of his forbearance . luke . . , , , . there were present at that season , some that told him of the galileans , whose blood pilate had mingled with their sacrifices . and jesus answering , said unto them ▪ suppose ye that these galileans were sinners above all the galileans , because they suffered such things ? i tell you nay ; but except ye repent , ye shall all likewise perish . or those eighteen , upon whom the tower in siloam fell , and slew them ; think ye that they were sinners above all men that dwelt in jerusalem ? i tell you nay ; but except ye repent , ye shall all likewise perish . it is a part and duty of spiritual wisdom , as also an evidence of a due reverence of god , to take notice of extraordinary occurrences in the dispensations of his providence ; for they are instructive warnings , and of great importance in his government of the world. in them the voice of the lord crieth unto the city , and the man of wisdom shall see his name . and there is a mark left on them , as profligate persons , who will not see when his hand is so lifted up . an example of this wisdom is given us here in our blessed saviour ; who on the report that was made unto him of some severe providential accidents , then newly fallen out , gives an exposition of the mind of god in them , with an application of them , unto the present duty of them that heard him , and ours therein some things may be observed in general , to give light into the context , and the design of our saviour in this holy discourse . i. the time when the things mentioned did fall out , and wherein our saviour passed this judgement on them . . it was a time of great sin ; of the abounding of all sorts of sins : the nation as such , in its rulers and rule ; the church as such , in its officers , order and vvorship ; and the generality of the people , in their personal capacities , were all overwhelmed in provoking sins , hypocrisie , oppression , cruelty , superstition , vncleanness , persecution , impenitency , and security , all proceeding from unbelief , had filled the land , and defiled it . we have a sufficient account of this state of things in the story of the gospel ; so as that it needs no other confirmation . yea , so wicked were the people , and so corrupt the church-state , and so impenitent were the generality of them therein , that it suited the rightousness and holiness of god , to revenge on that generation , not only their own sins , but the sins also of all wicked persecutors from the foundation of the world ; a thing which he doth not do but on high provocations ; luke . . . that the blood of all the prophets , which was shed from the foundation of the world , may be required of this generation ; from the blood of abel , unto the blood of zacharias , which perished between the altar and the temple : verily i say unto you , it shall be required of this generation . there is in this commination an appearance of severity , beyond the rule established , exod. . . there god declares , that as he is a jealous god , which title he assumes to himself , with respect unto the highest provocations , that he will visit the iniquity of the fathers on the children to the third and fourth generation of them that hate him . but here the vengeance and punishment due unto the sins of an hundred generations , is threatned to be inflicted on that which was present . something in our passage may be spoken for the vindication of divine justice herein , seeing we may be more concerned in that divine commination than the most are aware . . the case here is particular . that in the commandmont respects the common case of all false worshippers , and their posterity ; but this respects persecution unto blood and death of the true worshippers of god. now though god be very much provoked with the sins of false worshippers , yet he can either bear with them , or pass over their sins with lesser punishments , or at least for a long season ; but when they come to persecution and the blood of them who worship him in spirit and in truth , in his appointed season he will not spare them ; their own , and the iniquities of their predecessors , shall be avenged on them which will be the end of the antichristian church-state , after all its present triumph . . all those who from the beginning of the world suffered unto blood , on the account of religion , suffered in the cause of christ , for their faith in him , and confession of him , namely , as he was promised unto the church . unto him and his office did abel , by faith , bear testimony in the bloody sacrifice that he offered . so it is said that moses , in his danger for killing the aegyptian , hare the reproach of christ , because he did it in faith of the promised seed , which was christ. they were therefore all slain in the cause of christ : and whereas this generation was to slay christ himself , and did so , they did therein approve of , and justifie all the blood that was shed in the same cause from the foundation of the world ; and made themselves justly liable unto the punishment due unto it . hence our saviour tels them . matth. . . that they , the men of that generation , slew zechariah , who was actually slain many hundred years before . . our blessed saviour mentions abel , and zechariah particularly . this zechariah , called the son of barachias , was undoubtedly the zechariah mentioned chr. . , , . for concerning those two alone , it is observed , that the one dead , and the other dying , cryed for vengeance . so god testifieth of the blood of abel , gen. . . and zechariah when he died , said , the lord look upon it , and require it . hence the apostle affirms , that abel being dead , yet speaks , heb . . that is , his blood did so , it did so then , and it spake for vengance , as he intimates , ch. , . it did so before and until the destruction of hierusalem : for in the rejection and absolute destruction of that apostatized church and people , the blood of all that suffered under the old testament , was expiated ; abel's blood cries no more ; nor doth god look any more on the blood of zechariah , to require it . but the same voice and cry is now continued by another sort of men ; namely , those who have suffered in the cause of christ , since his coming , according to the promise , rev. . . . and this cry shall be continued until the appointed time doth come for the utter destruction of the antichristian apostatized church-state . . when a sinfull church or people have passed the utmost bounds of divine patience and forbearance , they shall fall into such abominable crying sins and provocations , as shall render the utmost vengeance beneath their deserts . so josephus affirms of this generation , after they had rejected and slain the lord christ , that they fell into such an hell of provoking abominations , that if the romans had not come and destroyed them , god would have sent fire and brimstone upon them from heaven , as he did on sodom . and we may by the way , observe from hence . it is a dangerous thing to live in the times of declining churches , when they are hastning unto their fatal period in judgements ; such as will inevitably befall them all and every one . and it is so , for these three reasons : . because such times are perillous through temptations from the abounding of the lusts of men , in all uncleanness and wickedness . so the apostle states it , . tim. . , , , , . if any think they are free from danger , because as yet they feel no evil , whilst the lusts of men professing christian religion , visibly and openly abound and rage in the world , they will be mistaken . . though destruction do not immediately befall them , yet when they have passed the time of divine patience , designing their reformation ; they shall precipitate themselves into bloody abominations as did the church of the jews . . judgment shall at length overtake them , and god will revenge on them the sins and provocations , especially the persecutions and blood of them that went before them , and lead them into their apostacy . so when he shall come to destroy mystical babylon , or the antichristian church-state , it is said , that in her was found the blood of the prophets , and of saints , and of all that were slain upon the earth , rev. . . even the blood of saints , that was shed by pagan-rome , shall be avenged on antichristian rome , after she hath espoused the cause , and walked in the way of the other , justifying in her own practice , what they had done , ii. it was a time wherein judgments were near approaching ; so our saviour himself affirms it to have beeen , luke . , , . hadst thou known in this thy day , they had now but a day , and that now almost ready to expire , though they saw it not , ) nor would beleive it . but the day of their desolation approached continually , and when the apostle wrote his epistle to the hebrews , was making its entrance upon them chap. . . ye see the day approaching , and we may hence learn that , . in the approaching of desolating judgment on a sinfull provoking church or nation , god is pleased to give previous intimations of his displeasure , as well in the works of providence , as by the rule of his word ; such were those here so interpreted by our saviour in such a season . this , i say , is the ordinary process of divine providence ; and it may be no nation , heathen or christian ever utterly perished without divine warnings of their approaching desolation : some indeed seem to be taken away with a sudden surprisal , as god threatneth , psal. . , , . but this is from their own security , and not for want of warnings ; so the old world before the flood , had warnings sufficient of their destruction , by the preaching of noah , and the building of the ark , by which he condemned the world , heb. . . or left them unexcusable to divine vengeance . yet they took no notice of these things , but were suprised with the flood , as if they had never heard or seen any thing that should give them warning of it , as our saviour declares , mat. . , . and when the time comes of the destruction of mystical-babylon , she shall say in that very day wherein her judgements come upon her , i sit as a queen , and shall see no sorrow ; notwithstanding all her warnings in the pouring out of the vials of previous judgments , rev. . , . . it is the height of security in such a time and season , either to neglect the consideration of extraordinary providences , or to miss-interpret them as unto any thing , but tokens of approaching judgements , if not prevented . nothing can be questioned herein without an arraignment of the divine wisdom of our lord jesus christ , in the interpretation and application that he makes of these accidents . no doubt but they were neglected and despised by the most , as common things ; to take any great notice of such occurrences , is esteemed pusillanimity or superstition . so it is by many at this day , wherein all things , as we shall see afterwards , are filled with tokens of divine displeasure : but things will come shortly unto another account ; in the mean time it is safe to follow this divine example , so as to find out sacred warnings in such providential occurrences . . the providential accidents spoken of , are two , and of two sorts . . the first was that wherein the bloody cruelty of men had an hand . the galileans whose blood pilate had mingled with their sacrifices . when this was done , on what occasion , and what was the number of the persons so slain , the scripture is silent . however it is certain that it was done at hierusalem ; for sacrifices might not be offered any where else . thither came the galileans with their sacrifices ; that is either the beasts which they brought to the preists to offer for them ; for they might not offer sacrifices themselves , or the paschal lamb , which they might slay themselves . whil'st they were ingaged in this work pilate the bloody roman governour , on what occasion or provocation is unknown , came upon them , and slew them in a cruel manner , intimated in that expression , that he mingled their blood with their sacrifices . and this providence is the more remarkable , in that it fell out whil'st they were ingaged in their sacred worship ; which carries an indication of divine severity . and it may be there was , as it is in the ruine of mankind every day , occasion taken for it , from the difference that was between two wicked governours , pilate and herod , unto whose jurisdiction these galileans did belong , in whose blood pilate thought to revenge himself on his enemy . however they both combin'd at last in the killing of christ , as others use to do in the world ; and so made themselves freinds , leaving their example to their successors . . the other was a meer effect of divine providence , the death of eighteen men by the fall of a tower in siloam ; that is a place of waters , and a running stream in hierusalem it self . and our lord jesus christ declares herein , not only that all such accidents are disposed by the providence of god , but that he speaks in them for our instruction . both these , as they were warnings , as we shall see , so they were figures of the approaching destruction of the city and people : for that in the first place is the perishing here intended , as is manifest in the ensuing parable , wherein the church-state of the jews is compared unto a barren fig-tree , which was to be cut down and destroyed . and accordingly that destruction did befall them , partly by the bloody cruelty of the romans , and partly by the fall and ruine of the temple , towers , and walls of the city , both included in the vvord , likewise ; ye shall likewise perish , or in like manner . but although they were of various kinds , and men might evade the consideration of them on several pretences ; the one being nothing but the tyrannical fury of pilate , the other only a somewhat unusual accident , yet our lord jesus christ finds out the hand and councel of god in them both , and declares the same language to be spoken in them both . signs of the same event are doubled to shew the certainty of it , like pharaohs dreams . and we may observe ; that . all sorts of unusual accidents , or effects of providence in a season of sin and approaching judgements , are of the same indication , and ought to have the same interpretation . so is the same application made of both these different signs and warnings by our saviour ; they have , saith he ; the same language , the same signification . there was nothing at this time more hardened the jews unto their utter ruine , than the false application they made of providential signs and warnings which were all multiplyed among them , as boding their good and deliverance , when they were all tokens of their approaching ruine . for when such things are rejected as warnings calling to repentance and reformation , as they were by them on a presumption that they were signs of gods appearance on their behalf , they became to be nothing but certain forcrunners of greater judgements , and infallible tokens of destruction ; and so they will be to them likewise by whom they are yet despised . secondly , god is pleased sometimes to give warnings of approaching judgements , not only as unto the matter of them , that they shall be accompanied with severity ; but also as unto the especial nature and manner of them ; so was it with these two signs of blood by the sword , and death by the fall of the tower , representing as in a glass , that common calamity which was to befall the city and nation . and i pray god that the prodigious appearance of fiery-meteors , like swords , armies , and armes , with other things of the like nature may not be sent to point out the very kind and nature of the judgments which are coming on england if not diverted ; for as unto these signs , not only the scripture , but all heathen-stories , are filled with an account of them . before the approach of desolating judgements , nature the common parent of mankind , did always put forth it self in irregular , unusual actings , in fiery-meteors , comets , earthquakes , strange appearances in the air , voices heard , and the like . the brute elements tremble at the approaches of god in his judgement against the inhabitants of the earth ; so the prophet expresseth it , hab. . . the mountains saw the and they trembled , the overflowings of thee water passed by , the deep uttered his voice , and lift up his hand on high . they are as it were cast into a posture of trembling and supplication . and aschylus an heathen poet in justin martyr , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . when the dreadfull eye of god ( in his providence ) is lifted up , all things tremble before it . thirdly , in the interpretation and application made of these severe accidents by our saviour in his divine vvisdom , we may observe . . especial judgments in such a season , befalling in any , do not prove an especial guilt , or provocation in them . this our saviour expresly denies , and that with respect unto both the instances insisted on , and that distinctly , verse . v. . i do not hence absolutely establish a general rule as unto all times and persons . for. . the observation is here confined and limited , unto such a season as that under consideration ; namely a time of provoking sins in the generality of the people , and approaching judgments . in such a season no assignation of especial guilt ought to be made on especial calamitous sufferings . . some persons may be guilty of such daring presumptous sins , that if they are overtaken with especial judgements in this vvorld , it is the height of impiety not to own the especial revenging hand of god , in their destruction ; such was the death of herod , acts , , . . judgments on private men in such a season are warnings to the publick . this is intimated by our saviour in this place ; namely , that god uses a soveraignty herein , by singling out whom he pleaseth to make them examples unto others ; this saith he , was the sole reason , as far as you are concerned to judge or know , why god brought these sore destructions upon them ; namely , that by these warnings he might call you to repentance . yet i judge god doth not ordinarily exercise his soveraignty in this kind , unless it be when all have deserved to be destroyed ; and then , as in the sedition and mutiny of military legions , they decimated them , or slew some for an example and terrour unto others ; so god calls out of a guilty multitude whom he pleaseth , to make previous instances of approaching judgments . . those who first fall under judgments , are not always the worst that judgments shall befall , nor are the first judgments usually the most severe ; so it is plain in these instances . and because we have instances of this nature amongst us , we should consider how to make a right judgment concerning them ; and these three things we may safely determine . . that those who suffered were sinners also , though they were not so only , or in an especial manner . this is necessary unto the vindication of the justice of god. . that he who hath made them warnings unto us , might have made us warnings unto them ; herein his soveraignty and mercy towards us , who escape , is manifest . . that we also have an hand in that guilt , forerunning such providences so far as there is any thing poenal in them . for such private previous judgments are the effect of publick provocations . fourthly , here is a sure rule , given us , of the interpretation of severe providences in such a season , as that here intended . such i mean as we have had amongst us , in plague , and fire , and blood ; and such as we have the signs and tokens of at this time in heaven and earth . for three things we are here taught safely to conclude concerning them , . that they are warnings from god. this our saviour plainly declares in the interpretation and application of these two instances . . that their voice and language is a call to repentance and reformation : except ye repent , &c. . vvhen they are neglected as warnings , calling to repentance , they change their nature , and become certain signs of approaching destruction . and in the observation of these rules of interpretation of providential severities , given us by our saviour , we may be preserved from the excesses of neglecting on the one hand , what is contained in them ; and of rash judging of men or causes on the other . these things being premised for the opening of the words , the truth wherein we are instructed by them , appears to be this . when a land , a nation , a city , a church , is filled with sin , so as that god gives them warnings or indications of his displeasure by previous judgments ; or other extraordinary signs , if they are not as warnings complyed withal by repentance and reformation , they are tokens of approaching judgments , that shall not be avoided , this is that sacred truth which our lord jesus christ doth here recommend to our observation . it is the great rule of divine providence , with the especial seal of our lord christ annexed to it ; i tell you nay but unless you repent , you shall all likewise perish . when warnings for instruction are not received , they are tokens of destruction . this is a truth which none almost deny , and none almost believe . had it been believed , many desolating judgments in former ages had been prevented , nations and cities should have abode in prosperity , which are now sunk into ruine , yea , into hell. see luke . , , , . mat. . . and were it believed in the days wherein we live , it would be the means of saving a poor nation from , otherwise inevitable ruine . the state is so with us , that unless we repent , we shall perish . i do not prescribe unto the soveraignty of god in his providential administrations . he can if he please , suffer all his warnings to be despised , all his calls neglected , yea scoffed at , and yet exercise forbearance toward us , as unto a speedy execution of judgment . but wo unto them with whom he so deals ; for it hath only this end , that they may have a space to fill up the measure of their iniquities , and so be sitted for eternal destruction , rom. . : there is a threefold issue and event of the state we have described . . when a sinfull church or nation so atend unto gods warnings in previous judgments , and other signs of his displeasure , as to comply with them by repentance and reformation . this is a blessed issue which will certainly divert all impendent judgments ; as shall be afterwards declared . . when by reason of the neglect of them , and want of complyance with them , god doth bring distress and calamities upon a people in general . this is a sad event . but however , under it god doth often preserve a seed and remnant , which being brought through the fire , and thereby purged and purified , though but as a poor and afflicted people , yet they shall be preserved as a seed , and reserve for a better state of the church , see zach. . , . isai. . . , . chap. . . chap. . . zeph. . . ezek . , . . when god utterly forsakes a people , will regard them no more ; but give them up unto idolatry , false-worship , and all sorts of wickedness . vvhen he says , why should you be stricken any more , you will revolt more and more . this is the sorest of judgments . vvo unto them saith the lord , when i depart from them , hosea , . . of such a people their shall be neither hope nor remnant , ezek. . . vvho would not rather see a nation suffering under some judgments as the effects of god's displeasure , for the neglect of his warnings , whereby it may be purged and purified , and restored , than to be left under idolatry and all manner of vvickedness for ever . but the way is here proposed for the avoidance of these evils . and these things will be more fully spoken unto afterwards . i shall first give some evidences of the truth laid down , and then the reason of it , which will make way for what i principally intend . i shall not insist on the especial kind of warnings or signs here mentioned , but only on the general nature of divine warnings by the word or otherwise , in such a season , as wherein an abounding of sin is accompanied with great evidences of approaching judgments . . according unto this rule was the dealing of god with the old world , which is set forth unto us for an example ; see pet. . . with . . the men of the old world were a sinful provoking generation . god gave them warning of his displeasure by the preaching of noah , and other ways ; during his ministry , the long suffering of god waited for the repentance and reformation . for this was the end both of the season , and of the ministry granted unto them therein : but when it was not complyed withal , he brought the flood on those ungodly men . . so he dealt with the church under the old-testament . a summary account is given of it ; chron. . , , . after a contempt of all gods previous warnings , with a neglect of repentance and reformation , the time came when there was no remedy , but the city and temple must be destroyed , and the people be partly slain , and partly carried into captivity . accordingly there is a general rule established for all times and seasons , prov , . . . neither have his dealings been otherwise with the churches of the new testament . all those of the first plantation have been ruined and destroyed by the sword of god's displeasure , for impenitency under divine calls and warnings . . god gave an eminent instance hereof in the ministry of jeremiah the prophet ; he gives him the law of his prophecy , chap. , , . at what instant i shall speak concerning a nation , and concerning a kingdom , to plùck up , and to pull down , and to destroy it , if that nation against whom i have pronounced , turn from their evil , i will repent of the evil that i thought to do unto them . here is the whole of the truth laid down represented unto us . the nation and kingdom especially intended , was that of the people and church of the jews . concerning them it is supposed , that they were evil , that sin abounded amongst them , in this state god gave them warning by the ministry of jeremiah as he did otherwise also . the voice of these warnings was that they should repent them of their evil , and reform their ways . on a supposition whereof he promises to remove the judgments which they had deserved , and which were impendent over them : upon their failure herein , he declares that fearfull desolation should befall them , as it did afterwards , verse , . according to this rule the prophet persisted in his ministry the sum of his sermon ? was this ; it is a time of great sin and provocation , these and these are your sins ; these are evident tokens of god's displeasure against you , and of the near approaching of desolating judgments . in this state repent , return and reform your ways , and you shall be delivered : in case you do not , utter destruction shall come upon you . but the princes , the preists and generally all the people set themselves against him herein and would not believe his word . and by three things they countenanced themselves in their unbelief and impenitency , that they should be delivered , although they did not repent nor reform their vvays . first , by their priviledges ; that they were the only church and people of god ; who had the temple and his vvorship amongst them : as if he should say , the best reformed church in the world. this they directly confront his ministry withal , chap , , . they fear none of his threatnings , they despise his counsel for their safety , approve their ways and their doings , because they were the church , and had the temple for their security . secondly , by their own strengh for war , and their defence against all their enemies . they gloried in their wisdom , their might , and their riches ; as he intimateth . chap. . . thirdly , by the help and aid which they expected from others , especially from aegypt . and herein they thought once that they had prevailed against him , and utterly disprov'd his rule of safety by reformation only ; for when the chaldeans besieged the city , by whom the judgments he had threaned them withal , were to be executed , pharaoh the king of egypt coming up against them , they departed from jerusalem for fear of his army . ch. , , . hereon , no doubt , they triumphed against him , and were satisfied that their own way for deliverance , was better than that troublesome way of repentance and reformation , which he prescrib'd unto them . but he knew from whom he had his message , and that would be the event of the false hopes and joys which they had entertained : so he tells them , verse , . deceive not your selves , saying , the chaldeans shall surely depart from us ; for they shall not depart : for though you had smitten the whole army of the chaldeans , that fight against you , and their remained but wounded men amongst them , yet should they rise up every man in his tent , and burn this city with fire . which accordingly came to pass . and so will it be with any other people , against all pleas and pretences to the contrary . let the case be stated according as it is laid down in the poposition , and explained in the instance of jeremiah . suppose a church or people do abound with provoking sins ; that during the time of god's patience towards them , and warning of them , there are signs and tokens of his displeasure , and of impendent judgments ; let them feed themselves so long as they please with hopes of deliverance and safety , unless they comply with the calls of god unto repentance and reformation they will fall under desolating judgments , or be utterly forsaken of god for ever . the grounds and reasons of this rule and order in divine dispensations , are many , plain and obvious , which i shall not at large insist upon . i shall only at present mention some of them , because those of the most evidence and importance will accrue afterwards unto our consideration . . this rule of proceeding is suited unto the righteousness of god in the government of the world , in the in-bred light of the minds of men. this notion . that judgment or divine vengeance will overtake impenitent sinners , who have been previously warned of their sin , is that which we are not taught , which we do not learn from one another , which is not only the voice of divine revelation , but that which is born with us , which is inseparable from our nature ; the light and conviction whereof , neither with respect unto our selves or others , we can avoid , this is the voice of nature in mankind impenitent sinners , incurable by warnings , are the proper objects of divine displeasure . and the absolute impunity of such persons , would be a great temptation unto atheism , as the suspension of deserved judgments on provoking sinners , is with some at this day . but ordinarily and finally god will not act contrary unto the inbred notions of his righteousness the government of the world , which he himself hath implanted in the minds of men. but as for the times , seasons and ways of the execution of his judgments , he hath reserved them unto his own sovereignty . . it is needfull unto the vindication of the faithfulness of god in his threatnings given out by divine revelation . by this he hath alwaies from the beginning of the vvorld , testified unto his own holiness and righteousness , whereof they are the most proper expressions . those first recorded of them are in the prophesie of enoch , jude , , and they have been since continued in all ages . but whereas the wisdom of god acting in righteousness , hah been accompanied with patience and forbearance , in the accomplishment of these threatnings , there have been , and yet are mockers and scoffers at these divine threatnings , as though they were a meer noise , of no efficacy or signification . so the apostle declares the thoughts of the minds of men prophane and ungodly , pet. . , . wherefore there is a condecency unto the divine excellencies , that god in his own way and time should vindicate his faithfulness in all his threatnings . . god hereby manifests himself to be a god hearing prayers , regarding the cries of his poor and distressed vvitnesses in the vvorld . when the vvorld abounds in provoking sins , especially in blood and persecution there is a conjunct crie unto god , of those that have suffered , and those that do suffer , in heaven and earth , for vengeance on obstinate impenitent sinners . see luke . , . with rev. . . the voices of all those , i say , who have suffered unto death in foregoing ages , for the testimony of jesus , and are now in heaven , in a state of expectancy of compleat glory , with all those of them , whose sighs and groans under their oppressors , do at present ascend unto the throne of god , have the sence in them by divine interpretation , that punishment be inflicted on impenitent sinners ; as is plainly expressed by our saviour in that place of the gospel , affirming that he will avenge his elect speedily who cry unto him day and night . herein god will vindicate his glory , as the god that hears prayers . . a sence of this divine truth , is a great and effectual means of god's rule in the hearts of men in the world , setting bounds to their lusts , and restraining that superfluity of wickedness and villany , which would otherwise take away the distinction as to sin , between the earth and hell. if men can at any time free themselves from the terrour and restraining power of this consideration , that vengeance is alwaies approaching towards impenitent sinners , there is nothing so vile , so prophane , so flagitious , as that they would not wholly give up themselves unto it eccles. . . because judgment is not speedily executed against an evil work , the hearts of the sons of men is wholly set in them to do evil . and god knows , that if impunity in this world should alwaies accompany provoking sinners , the temptation would be too strong and powerful for the faith of weak believers , which he will therefore relieve by frequent instances of his severity . in a successive continuation of previous judgments on impenitent sinners , there is an incontroulable evidence given of the certainty of that final judgments which all mankind shall be called unto . so the apostle proves it , and intimates that it is a foolish thing , the effect of obstinacy in sin , if men do not learn the certain determination and approach of the eternal judgment , from the drowning of the old world , the conflagration of sodom , with the like instances of divine severity , . pet. . . my present enquiry hereon , is , what is our own concernment in these things , what are we for our own good to learn by the blessed instruction given us by our lord jesus christ , in his interpretation of the providential occurrences mentioned in the text. and this i shall manifest by an impartial enquiry into the things ensuing . . when doth a church , a nation , a people , or city so abound in sin , as to be immediately & directly concerned in his divine warning , and what in particular is the case of the nation wherein we live , and our own therein ? . of what sort are those desolating judgments which in one way & sence or another are impendent with respect unto such a church or nation , and consequently unto our selves at this season ? . what warnings , calls and indications of divine displeasures , and the approach of calamitous distresses doth god usually grant , and what he hath given , and is giving unto us at present ? . what is the equity , and wherein it doth consist of thy divine constitution here attested by our blessed saviour , that in such a case repentance and reformation , and nothing else shall save and deliver a church , a people , a nation from ruine . . whereas this rule is so holy , just and equal , whence is it that all sorts of men are so unwilling to comply with it , even in the utmost extremity , when all other hopes do fail and perish ; and whence is it so amongst our selves at this day ? . what is required unto that reformation , which may save any nation , this wherein we live , from desolating calamities , when they are deserved ? . from what causes at present such a reformation may be expected , and by what means it may be begun and accomplished , so as to prevent our utter ruine . . what is the duty , what ought to be the frame of mind in true believers , what their walk and work in such a season ; that in case all means of delivery do fail they may be found of christ in peace at his coming ; for it is but yet a little while , and he that shall come , will come , and will not tarry . these things are necessary to be inquired into , that we may help to beat out the paths of truth and peace , the only ways that lead unto our deliverance . the nation is filled with complaints and fears , mutual charges on one party and another , as unto the causes of our present troubles and approaching dangers ; various designs and contrivances , with vain hopes and vehement desires of this or that way or means of help and deliverance ; cruel hatreds and animosities on differences in religion , designing no less than the extirpation of all that is good therein , do abound in it , by all means rending it self in peices , wearying it self in the largeness of its ways , and yet says not there is no hope . but for the most part , the true causes of all our troubles and dangers , with the only remedy of them , are utterly neglected . the world is filled , yea , the better sort of men in it , with other designs , other discourses ; we here rarely of these things from the pulpits ( which are filled with animosities about petty interests , and private difference in the approaches of publick ruine ) nor in the council of those who pretend to more vvisdom . some shall think they shall do great things their vvisdom and counsel ; some by their authority and power , some by their number , some by owning the best cause as they suppose , and with many such like notions are the minds of men possessed . but the truth is , the land abounds in sin , god is angry , and risen out of his holy place , judgment lyes at the door , and in vain shall we seek for remedy or healing , any other way than that purposed . this therefore we shall enquire into . the first thing supposed in the proposition before laid down , was taken from the circumstance of the time wherein , and with reference whereunto our lord jesus christ delivered the rule of the necessity of repentance and reformation , unto an escape from total destruction ; and this was a time when sin greatly abounded in the church an nation . and this supposition is the foundation of the truth of the whole assertion ; for in other cases it may not always hold . our first enquiry therefore must be , when a people or nation is so filled with sin , or when doth sin so abound among them , as in conjunction with the things afterwards to be insisted on , to render their salvation or deliverance impossible without repentance and reformation ? and it doth so ; . when all sorts of sin abound in it . i do not judge that every particular sin , or kind of sinning that may be named , or may not be named , is required hereunto ; nor is it so , that there should be the same outrage in publick sins ; for instance , in blood and oppression , as there hath been at some times , and in some places of the world , the dark places of the earth being silled with habitations of cruelty ; nor ; is it so , that sin doth reign at that height , and rage at that rate , as it did before the flood , or in sodom , or before the final destruction of hierusalem , or as it doth in the kingdom of antichrist ; for in that case there is no room or place either for repentance or reformation ; god hides from them the things that concern their peace , that they may be utterly and irrecoverably destroyed . but this i will grant is required hereunto ; namely , that no known sin that is commonly passant in the world , can be exempted from having a place in the publick guilt of such a church or nation . if any such sin be committed in the roll of the indictment , peace may yet dwell in the land. it would be too long , and not to my purpose , to draw up a catalogue of sins , from the highest atheism through the vilest uncleaness , unto the lowest oppression , that are found amongst us . i shall only say on the other hand , that i know no provoking sin condemned as such , in the book of god , whereof instances may not be found in this nation . who dares make this a plea with god for it , namely , that yet it is free and innocent from such and such provoking sins ? produce your cause sayeth the lord , bring forth your strong reasons , sayeth the king of jacob ; let us stand up if we can , and plead for our selves herein . but the only way whereby we may come to plead with god in this matter , is fully described , isai. , , , , . . it must be repentance and reformation , laying a ground for pleading and arguing with god for pardon and mercy , that must save this nation if it be saved , and not a plea for exemption from judgments on the account of our innocency . this is that which of all things god most abhorred in the people of old , and which all the prophets testifyed against in them . but yet to speak somewhat more particularly unto the first part of the proposition in reference unto our selves . there are four sins , or four sorts of sins , or ways in sinning , which unless god prevent , will be the ruine of this nation . . the first is atheism , an abomination that these parts of the world were unacquainted with all untill these latter ages . i do ▪ not speak concerning speculative ▪ or opinionative atheism , in them that deny the being of god , or which is all one , his righteous government of the world ; for it will not avail any man to beleive that god is , unless withal he believe that he is the rewarder of them that diligently seek him . yet of this sort it is to be feared , that there , are many amongst us , yea some that make great advantages of religion , do live and talk as if they esteemed it all a fable . but i speak of that which is called practical atheism , when men live and act as if they were influenced by prevalent thoughts , that there is no god : such the nation is replenished withal , and it exerts it self especially two ways . . in cursed oaths and blasphemous execrations , whereby the highest contempt is cast on the divine name and being . the most excellent thuanus , giving an account of the parisian massacre , with the horrible desolations that ensued thereon , ascribes it in the first place unto the anger of god , revenging the horrid oaths and monstrous blasphemies , which from the court , had spread themselves over all the nation . histor. lib. : nor is it otherwise among us at present , though not generally amongst all , yet amongst many , and those unpunished . . boldness , confidence , and security in sinning . many are neither ashamed nor afraid to act , avow , yea , and boast of the vilest of sins , the awe that men have of the knowledge , conscience and judgment of others , concerning their evil and filthy actions , is one means whereby god rules in the vvorld for the restraint of sin. vvhen the yoke hereof , is utterly cast away , and men proclaim their sins like sodom , it is the height of practical atheism . nor i think did it ever more abound in any age , than in that wherein we live . . the loss of the power of that religion whose outward form we do retain . vve are all protestants , and will abide to be of the protestant religion ; but wherein ? in the confession and all the outward forms of the rule and worship of the church . but are men changed , renewed , converted to god by the doctrine of this religion ? are they made humble , holy , zealous , fruitful in good works by it ? have they experience of the power of it in their own souls in its transforming of them into the image of god ? without these things it is of very little avail what religion men profess . this is that which is of evil abode to the professors of the protestant religion at this day through the world. the glory , the power , the efficacy of it , are , if not lost and dead , yet greatly decayed ; and an outward carcase of it , in articles of faith and forms of worship , doth only abide . hence have the reformed churches most of them a name to live , but are dead ; living only on a traditional knowledge , principles of education , advantages and interest , in all which the roman religion doth every way exceed them , and will carry the victory , when the contest is reduced unto such principles only . and unless god be pleased by some renewed effusion of his blessed spirit from above , to revive , and re-introduce a spirit of life , holiness , zeal , readiness for the cross , conformity unto christ , and contempt of the world , in & among the churches which profess the protestant religion , he will ere long take away the hedg of his protecting providence , which now for some ages he hath kept about them , and leave them for a spoil unto their enemies . so he threatneth to do in the like case , isai. . , . such is the state described , tim. ● . , , , , . . open contempt and reproach of the spirit of god in all his divine operations , is another sin of the same dreadfull abode . our lord jesus christ tells us , that he who speaks against the holy ghost , it shall not be forgiven him , neither in this world , neither in the world to come , mat. . . that is , those who persist in opposing or reproaching the holy ghost , and his dispensation and operations under the new testament , shall not escape vengeance and punishment even in this world ; for so it befell that generation unto whom he spake . for continuing to do despight unto the spirit of grace , wrath at length came upon them even in this world unto the utmost , which is the sense of the place . now scarcely where the name of christ was known , did this iniquity more abound , than it doth at this day amongst us , for not only is the divine person of the holy spirit by some denied , and the substance of the preaching and writing of many is to oppose all his peculiar operations but they are all made a scoff , a derision , and a reproach openly and on all occasions every day . especially as he is a spirit of regeneration and supplication , he is the object of multiplyed sober blasphemies . this iniquity will be revenged . . the abounding of vncleanness , which having broken forth from a corrupt fountain , hath overspread the land like a deluge , these sins i say among others have such a predominancy among us , as to threaten perishing without repentance . secondly , it is required , that all sorts and degrees of persons , are concerned in the guilt of some of these provoking sins . for destruction is threatned unto all ; you shall all likewise perish , all , not universally , pro singulis generum , but generally , pro generibus singulorum . therefore all must be some way guilty of them . and this they may be three ways . . personally in their own hearts , lives and practices , which includes a great multitude . . by not hindring and preventing these sins in others , so far as their duty leads , and their power enables them unto . what number of magistrates , of ministers , of parents , of masters of families are comprized herein , is evident unto all , especially ministers , see mal. , , . jer. . , . . by not mourning for what they cannot help or remedy . for it is such alone as shall be exempted from publick calamities , ezek. . and this in some measure takes us in all . and the due consideration hereof , is necessary , upon a double account . . it is so unto the manifestation of the glory of god , in publick calamities and desolations ; when the sword slays suddenly , and destroys the righteous with the wicked ; one way or other , in one degree or another , we have all of us an excess unto the guilt of those things whereby such judgments are procured , who can say he is innocent ? who can complain of his share and interest in the calamities that are coming upon us ? who can plead that he ought to be exempted ? there will be at last an eternal discrimination of persons ; but as unto temporal judgments , we must own the righteousness of god , if we also fall under them . and , . it is so , for the humbling of our souls under a sense of sin , which would better become some of us , than feeding on the ashes of reserves for exemption in the day of distress . some may suppose that by reason of their personal freedom from those publick provoking sins which abound in the nation , that on one account or other , by one means or other , they shall be safe , as in some high place . whence they may look down and behold others in distress and confusion . but it is to be feared their mistake will serve only to increase their surprizal and sorrow . but yet farther , even the practice of provoking sins , abounds among all sorts of persons . i do not say that all individuals amongst us , are guilty of them : for were it so , our case were irreparable , like that of sodom , when there were not ten righteous persons to be found in it , that is , such as were free from the guilt of those sins , whose cry came up to heaven ; for then there would be no room for repentance or reformation . but whereas there are several sorts and degrees of persons , some high and some low , some rulers , and some ruled , some rich , and some poor , there is no order , sort , or degree , in court , city , country , church , or commonwealth , that are free from provoking sins : individuals of all sorts may be so , but no entire sort is so ; and this farther entitles a nation unto the condition enquired after , thirdly , it is so , when the world is fully of such sins as are its own , as are proper to it ; and the churches or professors such as are peculiar unto them . if either of these were free from their several provocations , there might be yet room for patience and mercy . and these are distinct . the sins of the world are , the lusts of the flesh , the lust of the eyes , and the pride of life . sensuality , luxury , uncleanness covetousness , ambition , oppression , and the like , with security . in these things the nation is fertil towards its own ruine . the sins peculiar unto churches and professors , are intimated by our blessed saour , in his charge on the asian churches rev. , . decays in grace , loss of faith and love. barreness in good works , deadness , formality , coldness in profession , self-pleasing , pride , hypocrisie , want of zeal for god , and delight in him , divisions among themselves , and conformity unto the vvorld . and some of these things at present are so prevalent among us , that they can never be sufficiently bewailed . it is no small evidence that the day of the lord is nigh at hand , because the virgins are all slumbring . and it is not unlikely that judgment will begin at the house of god. all flesh hath corrupted its ways ; and therefore the end of all , as to its present condition , is at hand . fourthly , it is so , when the sins of a people are accompanied with the highest aggravations that they are capable of in this world ; and those arise from hence , when they are committed against warnings , mercies and patience . these comprize the ways and means which god in his goodness and wisdom useth to reclaim and recall men from their sins : and by whomsoever they are despised , they treasure up unto themselves wrath against the day of wrath , and the revelation of the righteous judgments of god , rom. . , . what can save a people by whom the only remedies of their relief are despised ? what warnings and previous judgments we have had in this nation , shall be afterwards spoken unto . that there hath been no effect , no fruit of them , is evident unto all . their language is , except ye repent ye shall perish . who hath complied with the calls of god herein ? what reformation hath been engaged in on this account ? have we not turned a deaf ear to all the calls of god ? who hath mourned , who hath trembled , who hath sought for an entrance into the chambers of providence in the day of indignation ? by some these warnings have been despised and scoffed at , by some put off unto others , as their concernment , not their own , by the most neglected , or turned into matter of common discourse , without laying them to heart . and as for mercies , the whole earth hath been turned into a stage for the consumption of them on the lusts of men. the nation hath been soak'd with showers of mercies , enough to have made it very fruitful unto god ; but through a vicious malignant humor in the hearts of men , there have been truly brought forth nothing but pride , vanity , gallantry , luxury , and security in city and country every where . the pestilent deceitful art of sin hath turned the means of our conversion unto god into instruments of rebellion against god. how will england answer for abused mercies in the day of visitation ? and in all these things hath the patience also of god been abused , which hath been extended unto us , beyond all thoughts and expectations . and yet men of all sorts please themselves , as if that they were over this or that difficulty , all would be well again without any return unto god. fifthly , these things render impendent judgments inevitable without repentance and reformation , when they are committed in a land of light and knowledge . such the land hath been , and wherein yet there is any defect therein , it is a part of the sin and punishment of the nation . see isa. . . from the light that was in it , it might well be esteemed a land of uprightness : but how hath it been rebelled against , hated , opposed , maligned and persecuted in all the fruits of it , is rather for the sake of some to be bewailed , than declared . and thus much may suffice to be spoken unto the first supposition in our proposition concerning the sins of a church , nation or people , which unavoidably expose them unto desolating judgments , when god gives indication of their approach , unless they are prevented by repentance ; and we have seen a little , and but a little of what is our concernment herein . . our second enquiry is , of what sort those judgments are , which in a time of great provocation , are to be looked on as impendent , and ready to seize on us . and they are of three sorts . . such as are absolute , decretory , and vniversal . there is mention in the scripture of judgments threatned , which god hath as it were repented him of , and changed the actings of his providence , that they should not be inflicted . see amos , , . and there are judgments threatned , which have been diverted by the repentance of men ; as it was in the case of nineveh . but in this case , neither will god repent , nor shall man repent ; but those judgments shall be universal and unavoidable : and of this sort we have three instances recorded in scripture , two are past , and one is yet for to come . . the first is that of the old world : it is said . that upon their provocations , god repented him that he had made man , on the earth ; that is , he would deal with him as if he had done so , which must be by an universal destruction . he would not repent of the evil he had determined ; but positively declared , that the end of all flesh was come before him . nor did man repent ; for as our saviour testifies , they continued in their security until the day that noah entred into the ark , matth. . yet it may be observed , that after things were come to that pass , that there was no possibility of turning away the judgment threatned , yet god exercised forbearance towards them , and gave them the outward means of repentance and reformation , pet. . . they had amongst them the ministry of noah , a preacher of righteousness , and that continued for a long season in the patience of god. [ and let none please themselves , that they have the outward means of the ministry continued unto them ; for not withstanding that fruit of gods patience , their destruction may be inevitable . for as god may grant unto them to satisfie his own goodness , and glorisie his patience , so unto them , it may be no other end , but the hardning of them in their sin , and the aggravation of their sins , isa. . . , , . and this example of the old world , is frequently proposed , and that to christians , to professors , to churches , to deliver them from security in a time of approaching judgments . ] . the second instance hereof was in the judaical church-state ; the people , nation , temple , worship , and all that was valuable among them . this judgment also in its approach , was such , as with respect whereunto , god would not repent , and man could not repent , although a day , a time and space of repentance was granted unto them . so it is declared by our lord jesus christ , luke . . , , , they had a day , it was theirs in a peculiar manner , a day of patience and of the means of conversion , in the ministry of christ and his apostles . yet saith he , the things of thy peace are now hid from thee , so as that they must irrecoverably and eternally perish . so is their state described by the apostle ; thes. . . , . but it may be said , if their destruction was so absolutely determined , that it was impossible it should be either longer suspended or diverted . unto what end did god grant them a day , such a day of grace and patience which they could not make use of ? i answer he did it for the manifestation of the glory of his grace , righteousness and severity ; and that these two ways . . in the calling , conversion , and gathering of his elect out of the perishing multitude of them that were hardned . during the continuance of that day of grace , and patience among them , for about the space of fourty year , all the elect of that generation were converted to god , and delivered from the curse that came upon the church and nation . for although i will not say , but some of them might suffer , yea fall in the outward publick calamities of that season , yet they were all delivered from the wrath of god in them , and saved eternally . hereof the apostle gives an account , rom. . , , , , , . it is therefore in a time of great provocations , no certain evidence , that inevitable publick judgments are not approaching , because the word , and other means of grace , are effectual to the conversion of some amongst us ; for god may hereby be gathering of his own unto himself , that way may be made for the pouring out of his indignation on them that are hardned , . he did it that he might be an aggravation of their sin , and a space to fill up the measure of their iniquity ; to the glory of his severity in their destruction ; towards them that fell , severity . they had time to contract all the guilt mentioned by the apostle , thes. . , , . and were brought into the state and condition described by the same apostle ; heb. . , , , , . see isaiah . , , . . of this judgment and destruction , that of the old world was a precedent and token ; which was despised by those obdurate sinners , pet. . , , . . the third instance of a judgment of this nature which is yet to come , is in the destruction of antichrist , and the idolatrous kingdom of the great adultress , and the persecuting beast . with respect hereunto also , god will not repent , nor shall men do so ; so that it is inevitable . so is it declared , rev. . . this god hath determined , and it shall be accomplished in its appointed season ; for strong is the lord god who judgeth them , and none shall deliver them out of his hand ; because of the improbability of it because of the great power of babylon , in its self , and in its allyes , the kings and merchants of the earth . the omnipotency of god is engaged to secure the church of its destruction ; strong is the lord god who judgeth her . she also hath her day , wherein she will not , wherein she shall not repent . when god begins to execute his plagues against her , none that belong unto her will repent of any of their abominations , rev. . . . and chap. . , . yet is there a day of patience continued unto this idolatrous persecuting church , partly that they may fill up the measure of their iniquities ; and partly that god may by the word and means of grace , gather out all his people from amongst them according unto his calls ; rev. . . and our slowness in coming forth from them , is probably one means of prolonging the day of her desolation . and now the lord jesus christ seems to say unto his people , what the angel said unto lot , when he led him out of sodom ; make hast to escape , for i cannot do any thing until you are escaped , gen. . . and i hope the time is approaching , wherein he will deal with his people as the angel dealt with lot , v. . they are apt to linger , and know not how to leave the outward accommodation of the babylonish state , nor clear themselves of innumerable prejudices received therein . but he being merciful unto them , will at length lay hold on them by the word of his power , and take them out of the city , in a compleat relinquishment of that cursed state. now unto this sort of judgments , there are two things concurring . . that there is a determinate decree concerning them . that there is a a judicial obduration upon the people , whom they are determined against , accompanying them ; that no calls to repentance or reformation shall be complyed withal , so as to divert them . i am satisied upon such evidence as i shall give afterwards , that this is not the condition of england ; howbeit , we have cause enough to tremble at the severest of divine judgments . secondly , the second sort of judgments are , such as are deservedly threatned , and determined , yet so as that no judicial hardness doth absolutely go a long with them , to make utterly void the proceeding day of grace and patience , and all reformation impossible . they cannot , they shall not be utterly remov'd by a total deliverance from them , but yet they may have many alleviations , and mitigations ; and be sanctisied unto them whom they do befall ; a full instance hereof we have in the babylonish captivity , as an account is given us of it , kings . , , . like unto him was there no king before him , that turned to the lord with all his heart , and with all his soul , and with all his might , according to all the law of moses never after him arose there any like him . notwithstanding , the lord turned not from the fierceness of his wrath wherewith his anger was kind●ed against judah , because of all their pro●●cations that manasseh had provoked him withal . and the lord said , i will removed judah also out of my sight , as i have removed israel , and will cast off this city hierusalem which i have chosen , and the house of which i said , my name shall be there . god hath decreed and determined to cast off judah and jerusalem for their sin , to bring a wasting desolation upon them . when this judgment was approaching , josiah endeavours a through reformation of all things in the land , religious , civil , and moral . yet would not god revoke his sentence of a great calamity on the whole nation . the secret reason hereof was , that the body of the people was hypocritical in that reformation , and quickly returned unto their former abomination , ver , . . judah hath not turned to me with her whole heart , but feignedly saith the lord. see chap. . . howbeit this reformation of josiah was accepted with god , and had its influence into the mitigation or sanctification of the ensuing desolation . and this sort of judgment is very different from that before insisted on : for , . it is but partial ; there is a remnant alwaies left among a people , that shall escape it . so was there in those days ; there was an escape of it , a remnant , whom god delivered and preserved ; which were as a blessing in the cluster , on the account whereof , the whole was not utterly destroyed , this the scripture very much insists on , isai . , . zech . , . amos . , . as it is not total , so it is not final ; even in the severity of his wrath god designed the recovery of that people again in the appointed season ; giving promises thereof unto them that feared him : and so it came to pass in the return of their captivity . see the history hereof jer. . . god may have , for our sins , determined a desolating calamity on this nation ; yet if there be not a judiciary hardness upon us , it may only be partial and recoverable , not as it was with israel kings . . see jer. . . chap. . . chap. . , . . it was sanctified and blessed unto them who were upright and sincere , and who endeavoured the removal of it by reformation , though they suffered in the outward calamity . the good figs , or those typed by them , were carried into captivity ; but the dealing of god with them therein , was in mercy , jer. . . , . i will ( saith god ) set mine eyes upon them for good ; i will build them up , and not pull them down ; and i will give them an heart to know me , that i am the lord , and they shall be my people , and i will be their god. whatever was their outward condition , those internal , spiritual mercies and priviledges made it sweet and useful unto them ; the third part was brought through the fire , zech . . . . god makes this sort of judgment a means fully to reclaim and reform them , as many of those who in general suffer under them . they are gods furnace , but not to burn ; they purifie and cleanse as silver is tried , and not burn up as stubble is consumed : so was that church by their captivity , purged from their idols for ever . and many other differences of the like nature might be assigned . and in the consideration of this sort of judgments lies our concernment . who knows but that god , for our horrible 〈◊〉 and contempt of the gospel , with all the cursed immoralities and abominations which have ensued thereon , and the cold dead frame of professors under various means of instruction , hath determined to bring a wasting calamity on this nation , and that he will not turn away from the fierceness of this wrath , but it shall overtake us ? if their be a jùdicial hardness upon the land , so as that there is no repentance , no reformation endeavoured in this day of patience and forbearance which we yet enjoy , our desolation will be total , unsanctified , irrevocable ; and through another people may be raised up to profess the gospel in the land , yet shall we be unconcerned in the mercy , so hath it been before in this nation , and in all the christian nations of europe . wo unto us , if we thus betray the land of our nativity ; if we thus give it up to be an hissing and astonishment . hearken not unto vain words ; this or that way we shall be delivered ; it is the day of our trial , and who knows what will be the evening thereof ? but on the other hand , although a publick calamity should be determined irrevocably against us , if we use the day of forbearance unto the ends of it , in repentance and returning unto god , we shall at length have all the advantages beforementioned : it will be but partial , it will be but for a time , it will be sanctified , it will purifie the church , and restore it unto a more glorious state than ever before . . there are judgments which are deserved , and threatned , but not decreed and determined , which may be absolutely diverted and escaped . this sort of judgments is frequently mentioned in the scripture , and so also are frequent deliverances from them , by the ways and means of gods appointment . and concerning them , we may observe , . that this threatnings of approaching judgments , which yet may be averted , is a declaration of the ordinary rule of divine justice , according whereunto , a nation , or people , without an interposition of sovereign mercy , ought to be destroyed . god doth not threaten , he doth not give warnings , signs or indications of approaching judgments , but when they are deserved , and may righteously be executed ; nor is there any known rule of the word , to give an assurance of the contrary . all that can be said , is , who knows but that the lord may repent and turn from the fierceness of his wrath ? . the threatnings of them is an ordinance of god , to call us unto the vse of such means as whereby they may be prevented . he foretells our destruction , that we may not be destroyed ; as it was in the case of nineveh . and this is the only symptom whereby we find out and discern the nature of threatned impendent judgments . if the consideration of them , be an ordinance of god , stirring us up to the diligent use of the means whereby they may be prevented , the design of god is , to give in deliverance in the issue . if it doth not , they are inevitable . god holds the ballance yet in his hand , and we know not which way we incline . the best prognostication we can take , is from the frame of our own hearts , , under the threatnings of them , here lies the trial of this poor land and nation at this day ; judgment is deserved , judgment is threatned , judgment is approaching , the clouds are the dust of his feet , if all sorts of men turn not to god by repentance , if we are not humbled for our contempt of the gospel , and outrage against it , if we leave not our provoking sins , evil will overtake us ; and we shall not escape . and yet on the other hand , by a due application unto him who holds the ballance in his hand , mercy may glory against justice , and we may have deliverance . those great men who suppose all things pervious unto their wisdom , and conquerable by their industry , who have a thousand flattering contrivances , for the safety of a nation , cannot more despise these things , than i do all their councels without them . and when they shall be at a loss , and shall find one disappointment following on the neck of another , those who attend unto the advice of god in this case , shall find rest and peace in their own souls . and as for them who scosf at these things , and say , where is the promise of his coming ? ( that is , in the way of judgment ) for since the fathers fell asleep , all things continue as they were from the creation : there needs no regard unto god in these things ; trouble us not with the fooleries of your repentance and reformation , god will laugh at their calamity , &c. prov. . . to the end. this is the second thing we were to insist on for the clearing and confirmation of the general proposition before laid down . iii. our third enquiry is , what evidences we have at present , or what warnings we have had of approaching judgments ? for this also belongs unto the indispensable necessity of repentance and reformation , upon the approaching of troubles . and they are the ordinances of god unto that end ; which , when they are despised , desolating judgments will ●nsue . and we may unto this end , observe these things . . ordinarily god doth not bring wasting , desolating judgments on any people , church or nation , but that he gives them warnings of their approach . i say , he doth not ordinarily do so ; for he may , if he please , surprize a wiced , provoking generation of men with the most dreadfull destructions ; as he did sodom and gomorrah of old : and very many dayly are so surprized , as unto their own apprehensions ; though really god had given them signs of what was coming upon them , but they regarded them not , and so perished as in a moment . but ordinarily before he executes great and severe judgments , he gives such indications , signs and warnings of their coming as that men should be forced to take notice of them , unless they be absolutely hardned and blinded . so he dealt with the old world , in the building of the ark , and the ministry of noah : so he dealt with the church under the old testament , in and by the ministry of the prophets ; see amos . , , . and so he hath done with all others , who have had any knowledge of him or of his ways . they that are wise may discern these things , hosea the last , mat. . . micah . . dan. . . and in all heathen stories of the times that passed over them , we find remarks of strange indications of approaching desolations . and he doth it for two ends. . for the satisfaction of his own goodness and love to mankind in the exercise of patience and forbearance unto the utmost , hosea . . as also for the manifestation of the glory of his justice , when he comes to execute the severity of his wrath. when men are surprised with publick calamities , they shall not be able to say , would none tell us of their approach , would none give us warning of them ? had we been told of the terrour of the lord in his judgments , we would have turned from our iniquities , that we might have escaped . in this case , it is usual with god in the scripture to call heaven and earth to witness against men , that he did warn them by various means of what would befall them in the end. this is our principal reason why this weak , but sincere testimony for god is published . and this shall be an aggravation of their misery in the day of their distress , when they shall seriously reflect upon themselves as unto their folly , guilt , and obstinacy , in despising the warnings which they had received ; which is a great part of the punishment of the damned in hell , ezek. . , . . god doth it for the end under consideration ; namely that they may be a means to call a poor guilty people unto that repentance and reformation , whereby impendent judgments may be divertted secondly , there are five ways whereby god giveth warning of the approach of desolating judgments , vvhen a land is full of sin. . he doth it by a lesser previous judgments and severities : so was it in the instances in the text. the destruction of some by the sword , and the fall of a tower , was a warning to the whole nation of the approach of a publick calamity , unless they repented . as particular instances are given us hereof in the scripture , so we have a general account of this method of divine providence , amos . , , , , , , , , , . first god sent the judgment of the grashoppers , which eat up all the grass of the land , and so occasioned a famine . this judgment being not improved unto repentance , he called to contend by fire , which devoured the great deep , and did eat up a part , or consumed their treasure , devouring a part of their substance . but when this also was neglected , then came the plumb-line of a levelling desolation . . he doth it by extraordinary and preternatural operations in the works of nature : such as are comets , or blazing-stars , fiery meteors , dreadfull phantsins or appearances in the air , voices , predictions of uncertain original , mighty winds , earthquakes , stopping the course of rivers , and the like . an account of these things , as they were to fortel and fore-signify the fatal destruction of hierusalem , is given us by our saviour ; luke . , . and the story of the event in josephus , is an admirable exposition of this prophecy of our blessed saviour ; see rev. . , . the frame of nature , is as it were cast into a trembling disorder , upon the approaches of god in his wrath and fury , and puts it self forth in extraordinary signs of its astonishment ; trembling for the inhabitants of the earth , and calling on them to repent , before the wrath of the terrible one do seize upon them . so in the scripture , the seas , and rivers , mountains , and hills are represented as mourning , shaking , trembling at the presence of god ; when he comes to execute his judgments , see hab , . . , , he drove asunder the nations , and the everlasting mountains were scattered , the perpetual hils did bow ; was the lord displeased against thy rivers ? was thine anger against thy rivers ? was thy wrath against the sea ? the mountains saw thee and they trembled : the overflowing of the water passed by : the deep uttered his voice , and lift up his hands on high . the mountains , hills , seas , rivers , bowed , trembled , and lifted up their hands , as crying for compassion , see psal. . , , , , . by these signs and tokens in heaven and earth doth god give warnings of his coming to judge the inhabitants of the earth . god doth not work these strange things in heaven above , and the earth beneath , that they should be gazed at only , and made a matter of talk ; not that they should be subjects of some mens curiosity , and of the scorn of others . there is a voice in them all , a voice of god , and it will be to their hurt by whom it is not heard and understood . . he doth the same constantly by the light of his vvord . the general rule of gods ordinary dispensations of providence is fully laid down in the scripture . god hath magnified his vvord above all his name : so as that no vvorks of providence shall be unsuited to the rule of the word , much less contrary to it , or inconsistent with it . and if we were wise to make application of it unto present affairs and occasions , we should in most instances know in general what god is doing . of old it was said , surely the lord god will do nothing , that is , in the way of judgments , but he reveals his secret to his servants the prophets , amos . . what they had by immediate revelation , we may have in a measure by the rule of the word , and the declaration which god hath made therein , how he will deal with a sinful provoking people . so having threatned various sorts of judgments , the prophets adds , search you out of the book of the lord , and read , no one of these shall fail , isai. . . that this great means of divine vvarnings may be usefull unto us , we are to consider , . vvhat are the stable rules given in the scripture concerning sin , repentance , impenitence , and judgments . such rules abound in it : and no dispensations of providence shall interfer with them ; god will no give such a temptation unto faith , that any of his works should be contradictions unto his vvord . and if we will learn our present condition from these rules , it will be an antidote against security . . consider the instances recorded therein of gods dealings with sinfull provoking nations and churches , this god himself directed the people of old unto , when they boasted of their church-priviledges , sending them to shiloh , which he had destroyed . and when we find a record in the book of god concerning his severity towards any nation in our circumstances , it is our duty to beleive , that he will deal so with us also , in his time , unless we repent . . always bear in mind our infallible guidance as unto gods final dealing with impenitent sinners . this the whole scripture constantly , equally , universally witnesses unto ; that it shall be eternal destruction : and this will preserve us from distracting surprisals , when we find things fall out beyond our expectation in a way of severity . . consider those signs , marks and tokens of approaching judgments , which are set up in the vvorld ; which , whoso doth wisely consider , he will not fail in his prognostication of future events . among these , abounding in sin with security , in such persons , nations , cities and churches , as god is pleased by the gospel to take near unto himself in a peculiar manner , is the most eminent . for those signs are buoys fixed to shew when we shall certainly make shipwrack , if we approach unto them . vvhen these rules are observed , when they are diligently attended unto , and complied withal , so as that we receive instruction from them , i shall say with some confidence , that every believer shall know what god is doing in a way of judgment , so far as is necessary unto his guidance in his own duty , wherein he shall find acceptance , and not provoke god in the neglect of it . . god hath appointed the ministry of the word unto the same end . the principal end of the ministery under the gospel , is the dispensation of the word of reconciliation . but neither is yet this work of giving warning of approaching judgments , exempted from that office and duty . christ himself , in his ministry preacheth here on this subject . they are watchmen and overseers ; and their duty herein is graphically expressed , ezek. . , , , , , , , . when god placeth any as a vvatchman for a people , one part of his duty is to look diligently after the approach of dangers and evils ; such i mean , as come on the account of sin , and thereon to awaken and stir up the people to take care of themselves , that they be not destroyed . the shepard is not only to provide good pasture for his sheep , but to keep them from danger . the watchman hearkned diligently , with much heed , and he cryed a lyon , isai. , , , having made a discovery of approaching danger , he cries out to the people to warn them of it . but if the watchmen are slothful , and sleepy , if they are dumb dogs and cannot bark when evil cometh , if they are light and treacherous persons , blind guides that have no vision ; if they also are under a spirit of slumber and security , so as that the people are not warned by them of their danger ; this is one of the most severe tokens of wrath approaching . it is a great warning , when god takes away the means of warning ; when he says unto a people , i will warn you no more , by giving them such watchmen as are neither faithful , nor able to warn them , and by taking away those that are . . god gives warnings hereof , by bringing a people into such a posture , condition , and circumstances , as do in their own nature tend unto ruine such are cross interests among themselves , incurable divisions , contrary and unsteddy counsels , weakness in spirit and courage , mutual distrusts , effeminacy through luxury , with one or other insuparable entanglement ; which are the ways and means whereby nations precipate themselves into calamitous condition . in general , as unto this previous warning of approaching judgments , god threatens to send among a people who are tending towards ruine , a moth and an hornet . the moth he threatens isai. . . hosea . . somewhat that shall eat up and devour the strength and sinews of the counsels of a nation , as a moth devoureth a garment . whilst it lies still , it seems , it may be , to be sound and firm ; hold it up to the light , and it appears full of holes , and is easily torn with the finger . so is it with a nation ; whatever outward peace it seems to enjoy , when it is decaied in the vvisdom and strength of its counsels , it is easily torn in pieces . and in like manner he sends the hornet unto the same end , exod. . , deut. . . that is , that which shall vex , disquiet and torment them , that they shall be ready every one to strike himself , or the next that he meeteth withal ; as many of these hornets are at present among us . these are some of the vvays whereby god warneth a people , church or nation of approaching judgments . it concerneth us now to enquire how it is , how it hath been with us , with reference hereunto . and i say , it is not necessary that god should use all these ways of warning of a sinful people , of approaching desolations , if not prevented by repentance : it is enough unto the ends of this dispensation of divine vvisdom and goodness , if he make use of some of them , or of any one of them in an eminent manner , wherefore if any of them have been wanting among us , yet if we have had others of them , it is sufficient to render us excusable , if we repent not . but , , the truth is , we have , upon the matter , had them all , and they have abounded amongst us vve have had the previous judgments of plague , fire and war. some may say , they were desolating judgments themselves ; and so indeed they were : but whereas sin still aboundeth , and no reformation ensued upon them , in any places , among any sort of persons , they were but warnings of what is yet to come , if not prevented . and their language is , except you repent , you shall all likewise perish . we have had a multiplication of signs in the heaven above , and in the earth beneath ; such as all mankind have ever esteemed forerunners of publick calamities ; and the more they are despised , the lowder is their voice to the same purpose . god hath continued hitherto his word amongst us , wherein the ordinary rule of his providence in these things is openly declared . and if those unto whom the declaration of the word of god in the dispensation of it is committed , have not faithfully warned the people of their danger , their blood may be found at their door . herein at present lies our greatest streight ; the efficacy of all other calls of god unto repentance , depends much on the application of them unto the souls and consciences of men in the preaching of the word . but whilst by some this work is despised , at least counted unnecessary ; by some it is neglected utterly , and others by reason of their private capacities , whereby they are disenabled to speak unto magistrates , cities , or the community of the people , think not themselves concern'd therein , it is almost wholly laid aside . for what will some say , doth this speaking unto a few in a retirement signifie as unto a general reformation of the people of the land ? but whereas we have all sinned in one measure , churches , and all sorts of more strict professors of religion , it is every ones duty to be pressing these warnings of god within his own bounds and precincts and if each of us should prevail but with one , to return effectually to god , it will be accepted with him , who in such a season , seeks for a man to stand in the gap , to turn away his wrath ; and will save a city for the sake for ten , if they be found therein . let us not pretend that the repentance and reformation called for , respects the publick enormous sins of the nation , in atheism , prophaneness , sensuality , luxury , pride , oppression , hatred of the truth , contempt of the ministry of the gospel , and the like ; they do so indeed , but not only , they respect also the decays in faith , love , zeal , with love of the world , conformity unto it , lukewarmness , that are found amongst the most eminent professors of religion . this is our present wound ; here lies our weakness ; namely , in the want of a quick , active , zealous ministry , to call and stir up magistrates and people to effectual repentance and turning to god. unless this be given unto us , i fear we cannot be saved . if it be otherwise , if we have a ministry that really do attend unto their duty in this matter , i beg their pardon for other apprehensions ; but then i shall think it the most pregnant sign of approaching destruction ; seeing it is apparent unto all , that their endeavours have neither fruit nor success . so far have we proceeded with our proposition ; namely ; that sin abounds amongst us ; that judgments are approaching ; that god hath given us manifold warnings of their so doing . . that which in the next place we are to speak unto is , the equity of this divine constitution , that in the ordinary way of gods rule , and dispensation of his providence repentance and reformation shall turn away impendent judgments , and procure unto a people a blessed deliverance , and nothing else shall do it . except you repent you shall perish . that upon repentance they shall be saved and delivered , is intended in the same rule . this is the unalterable law of divine providence ; this shall do it , and nothing else shall so do . the vvisdom and power of men shall not do it ; fasting and prayer , whilst we continue in our sins , shall not do it . repentance alone is made the condition of deliverance in this state of things . upon this rule , did god vindicate the equity of his ways against repining israel , ezek. . , , . can any thing be more just and equal ? ruine and utter desolation are ready to fall upon the whole people : this you have deserved by your iniquities , and multiplied provocations . in strict justice they ought immediately to come upon you : but my ways are equal ; i will not deal with you in a way of strict justice ; i will do it in equity , which is a meet temperature of justice and mercy . and this i make evident unto you herein , in that , whilst the execution of judgment is only threatned and suspended , if you make unto your selves a new heart and a new spirit , in sincere repentance , if you cast away all your transgressions , by a thorough reformation of your lives , iniquity shall not be your ruine . what can be more just , righteous . and equal ? who can complain , if after all this , evil doth overtake you , and you shall not escape ? the same he pleads again , chap. . , . as in many other places . that this divine constitution , namely , that repentance and reformation shall save a church , people or nation in the state before described , and that nothing else shall do so , however men may please and pride themselves in their own imaginations , is equal , just and good , that it is meet it should be so , that it hath a condecencie unto the divine excellencies , and the rule of righteousness in government , is evident for , . the notion of this rule is inbred in mankind by nature , as was mentioned before . there is no man , unless he be atheistically profligate , but when he apprehends that evil and ruine , especially as unto his life , is ready to overtake him , & seize upon him , but he reflects on his sins , and comes to some resolutions of forsaking them for the future , so he may be at present delivered from his deplorable condition . now all this ariseth from these indelible notions ingrafted on the minds of men ; that all evil of punishment is from god , that it is for sin , that there is no way to avoid it but by repentance and reformation : and those who will not improve this natural light , with respects unto the publick , will be found , as it were , whether they will or no , to comply with it , when it comes to be their own case in particular . herein lies a thousand testimonies unto the equity of this divine constitution . . when this rule is complied withal , when repentance and reformation do ensue upon divine warnings , whereby peace with god is in some measure attained ; it will give men trust and confidence in him , with expectation of divine relief in their distress , which is the most effectual means for men to be instrumental unto their own deliverance . and on the other side , when it is neglected , when evil approaches , guilt and terrour will haunt the minds of men , and they shall not be able to entertain one thought of divine help , which will render them heartless , helpless , senceless , and betray them into cowardise and pusillanimity , however they may boast at present , if these two sorts are opposed , ten shall chase an hundred , and an hundred put a thousand to flight . and if any nation do openly refuse a compliance with this constitution , if god should send an other to invade them in a way of judgment , they would melt away before them as wax before the fire . when evils compass us about , and are ready to seize upon us , a reduction on the neglect of this rule , will disturb our counsels , distract our thoughts , distress our minds , weaken our confidence in god , and dishearten the stoutest of the sons of men , giving them up a prey to their enemies . . this rule or constitution hath an impression of all divine excellencies upon it ; namely , of the goodness , patience , wisdom , righteousness and holiness of god. if when judgments are approaching , and deserved , men could divert them by their wisdom , courage or diligence , it would reflect dishonour on god in the government of the world ; see isa. . , , , , : but in this way of the deliverance of any people , there is a salvo for the glory of , all the divine excellencies , as is manifested unto all . when therefore in this state , impendent judgments are not absolutely determined , yet so deserved , as that upon a supposition of continuance in those sins whereby they are deserved , the glory of divine justice cannot be vindicated in the absolute impunity ; and whereas god hath now prepared all things , and made them ready for their execution , all means and instruments being girt unto the work , his sword is whetted , and his arrows are fixed in the bow , he will first give warning , then give space and time for repentance , and requires no more for the laying aside of all his preparations for destruction , surely his ways are equal , kind , and full of mercy , if men will look for , if they will expect deliverance , without a complyance with these good , holy , just , gracious , equal terms , they will find themselves in the issue wofully deceived . and if after all this , we in this nation should be found in a neglect hereof , if the nation should continue in its present frame , wherein , of all other means of safety , this seems to be least thought of or regarded , what shall we plead for our selves ? who shall pity us in the day of distress ? most men now despise these , things , but can their hearts endure , or can their hands be strong in the day that the lord shall deal with them ? but , . whereas this way , this means of deliverance is so just , so equal , so reasonable , manifesting it self to the consciences and reason of mankind , owned by the very heathens , and fully confirmed by divine revelation , our next enquiry must be , whence it is that there is such an unreadiness , such an unwillingness to comply with this duty as there is ? that so many difficulties are esteemed to be in it ; so as that there is little hope it will be found among us in a prevalent degree ? if men , especially such as are great , and esteem themselves to be wise , are told that this is the way to save and deliver the nation , they turn away in a wrath , as naaman did , when the prophet bid him wash and be clean , when he would have rather expected an injunction of some heroick exploits : these are thoughts for weak and pusillanimous souls , who understand nothing of state-affairs . but it will ere long appear who is wisest , god or men. but an hard thing it is to prevail with any to think well of it , or to go about it , or to judge that it is the only balm for our wounds . to find out the cause hereof , i shall breifly consider all sorts of persons who are concerned to plant this healing tree , whose root is repentance , and whose fruit is reformation of life . and they are of three sorts . . magistrates . . ministers . . the people themselves unless there be a concurrence of the endeavours of them all in their several places and duties , there will be no such publick work of repentance and reformation wrought as is suited unto the turning away of publick calamities . but yet though it be the express duty of them all , though it be their interest , though it cannot be omitted , but at their utmost peril , as unto temporal and eternal events , yet it is a marvellous hard and difficult work to prevail with any of them to engage vigorously in it . some do not think it necessary , some after conviction of its necessity , either know not how to go about it , or linger in its undetaking , or are quickly wearied ; some wish it were done , so as that they may not be at the trouble of it . let us consider them distinctly . . as unto magistrates . when jehoshaphat set himself to reform the church , or his kingdom , to escape the judgment that was denounced against them , he appointed for magistrates and judges , men fearing god , and hating covetousness : and his charge unto them was , let the fear of the lord be upon you ; take heed and do it ; thus shall you do in the fear of the lord , faithfully and with a perfect heart , chron. . . . without this , there will be no publick reformation ; and therefore the first difficulty of it ariseth from this sort of persons , and that upon two accounts . first , that magistrates themselves do live in sin , and love it , and hate to be personally reformed ; yea take delight in them that openly live in sin also , which is the heigth of wickedness , rom. . . when magistrates are prophane swearers , or scoffers , at the power of religion , or drunkards , or unclean persons , or covetous oppressors , a great obstruction must needs be laid in the way of publick repentance and reformation ; neither doth this difficulty at present arise meerly from their personal sins and miscarriages , but also from the want of conviction , and a sence of their duty in their places , with the account which they must give thereof . for. secondly , they seem not to believe that the attempting of this work is any part of their duty , or that they are concerned therein : let it therefore be never so reasonable , so equal , so important , so necessary unto the deliverance and salvation of any people , if those who should further it in the first place , do obstruct and hinder it , it will be attended with difficulties . ill examples and negligence have ruined this nation . wherefore we may lay it down as an assured truth , which the text will confirm ; that unless magistrates , who have the visible conduct of the people , are convinced , that it is their duty to promote the work of repentance and reformation , at this time , by their own example , and in the discharge of their offices , the case of this nation is deplorable , and not to be relieved but by sovereign grace and mercy : for what shall the people do , when they see their guides , unto whose pattern they conform themselves , utterly regardless of any such thing ? this is one means of the difficulty which is found among us , of affecting the minds of men with this equal constitution . . those who are principally concern'd herein , are ministers , or those who have the administration of the word and ordinances of the gospel committed unto them . unto these , is this work given in charge , in an especial manner . they have the principal means of repentance and reformation committed to their management . from them is the beginning and carrying on of this work expected and required . hereof , as unto their sincerity and diligence , they must give an account at the last day . and if this spring be stopped , whence should the refreshing vvaters of repentance and reformation arise ? but yet herein the principal difficulty of the whole vvork doth consist : for. first , some there are pretending unto this office in whom lies no small part of the evil that is to be refomed . persons who labour among the most forward to sill up the measure of the iniquities of this nation ; such as whose ignorance . negligence , prophaneness and debauchery , are in all their effects transfused and communicated unto all that are about them : shall we expect that such persons will be instrumental in the reforming of others , who hate to be reformed themselves ? jer. . . it was so of old . but , secondly , there are very few of this sort of persons , who will be at the charge of carrying on this work. they may quickly find what it will cost them ; for unless they are exemplary in it themselves , it is in vain once to attempt the pressing of it upon others . they cannot go about it , without great retrenchings of that which they have esteemed their liberty in the course of their conversations . all compliance with unreformed persons , for secular ends , all conformity unto the course of the world , in jolities , and pride of life , all ostentation of riches , wealth and power , all self-seeking , and self-pleasing , all lightness , and carnal confidences , must utterly be cast away : and not only so , but unless by uncessant prayers and supplications , with earnestness and perseverance , they labour for fresh annointings with the spirit of grace in their own souls , that faith and love and zeal for god , and compassion for the souls of men , and readiness for the cross , may revive and flourish in them , they will not be usefull nor instrumental in this work. and is it any wonder , that the most of them think it better to suffer things to go on at the present rate , than to venture at that which will cost them so dear in its pursuit ? the truth is , i know very few , if any , who are meet and fit to engage in this work in a visible eminent manner : those who have the best , almost the only oppertunities for it , seem to be asleep . thirdly , besides the charge they must be at themselves , they perceive the opposition they shall meet with all from others . they find that they shall not only disoblige and provoke all sorts of persons , and lose many of their usefull friends , but also expose themselves unto obloquy , scron contempt and reproach of all sorts . he is a lost man in this world , who with out respect of persons , will engage seriously in this work ; every day he shall find one or other displeased , if not provoked . this neither they nor their families can well bear withal . indeed the hardest and most difficult service that ever god called any of his ministers unto , excepting only jesus christ and his apostles , hath been in the endeavouring the reformation of back sliding or spiritually decay'd churches . these are the two witnesses which in all ages have prophesied in sackcloth . such was the ministry of elijah , which brought him unto that conclusion , and an earnest longing to be delivered by death from his work and ministry , kings . . so , was that of jeremiah , in the like season , whereof he so complains , chap. . . john the baptist in the same work , lost first his liberty , then his life . and in after-ages chrysostom , for the same cause was hated by the clergy , persecuted by the court , and at length driven into banishment , where he died . most men care not how little a share they have in such a work as this , whose reward will reach them according to the proportion of their engagement in it . all churches , all persons almost , would willingly be let alone in the condition wherein they are : they that would press them unto due refor●ation , ever were , and ever will be looked on as their troublers . hence then it is , that our wound is incurable . few of this sort are convinced of the present necessity of this duty ; they hope things are indifferently well with them and their flocks , that they may endure their time well enough : few are willing to undergo the charge and trouble of it , to put all their present circumstances into disorder , few have received an annointing for thee ; many are able to dispute against any attempts of it ; and not a few have expectations of strange deliverances without it ; what is left us in this case , shall afterwards be declared . . it is difficult also on the account of the people that are to be reformed . it is hard to convince them of its necessity ; hard to perswade them to endeavour it ; hard to get them to perservere in attempts for it . some of the reasons hereof we may breifly consider : as , . that self-justification and approbation of themselves , which all sorts of persons , both by nature , and by incurable prejudices , are inclined unto , lie at the bottom of this fatal negligence . vvhen they see all things amiss , they will grant that there is some reformation necessary ; but that it is so for others , and not for them . those that are worse than they ( as there are but few who do not think on one pretence or other , that there are many worse than themselves ) they suppose this duty is necessary unto ; but not unto them . and if there are none visibly so , yet they will make them and judge them so to be . but whilst men have a form of godliness , though they deny the power thereof they will justifie themselves from all need of reformation . churches will do so , and all sorts of professors of religion will do so ; especially if they have any peculiar notion or practice , which they value themselves upon . so was it with the jews of old , jer. . , . and with the pharisees in the days of our saviour , john . . it is so at this day ; and it is a rare thing to meet with any who will own themselves to stand in need of real laborious reformation . hence it is that no churches would ever reform themselves , which have been the cause of all division and seperation , whereby some have been saved from a general apostasie . they all approve themselves in their state and condition , which is come to that height in the papal church that they boast themselves infallible , and not capable of reformation in any thing . i pray god secure others from the like presumption ; it will be their ruine by whom they are entertained ; yet so it is at this day . most churches think they need more revenues , more honour , more freedom from opposition , more submission of all men unto them ; but they almost abhor the thoughts that they stand in need of any reformation . . the nature of the work it self renders it difficult ; for it requires a general change of the course wherein men have been engaged ; a thing as difficult , as to cause the streams of a mighty river to change their course , and run backward . vicious habits must be subdued , inclinations reveted in the mind by long practice , and custom , be cast out , ways of conversation promoted and strengthened by all sorts of circumstances changed ; which render the work unto some men impossible . so the prophet declares it , jer. . . can the aethiopian change his skin , or the leopard his spots ? then may ye also do good , who are accustomed to evil. men cannot easily unlearn what they have been so taught or accustomed unto . the mighty power of god on the souls of men , both as unto individual persons , and whole societies , is required unto this change ; so it may be wrought and not otherwise isa. . , , , . . the advantage which many make unto themselves , by the present posture of things , and fear of alterations by reformation , is a mountain in the way , a mighty obstacle against entertaining serious thoughts about it . . the scripture most frequently casts the cause hereof on mens security in their earthly enjoyments . this keeps them safe from hearing gods calls , or taking notice of his warnings : and therefore it is laid down , as the cause and constant forerunner of all desolating judgments . it is at large insisted upon by our saviour himself , matth. . ● , ● . 〈◊〉 . . now this security is like the disease in the body , which is commonly called the scurvy ; it is not any single distemper or disease , but a complication or concurrence of many prevalent distempers . security is not the name of any one vicious habit or inclination of the mind , but it is a concurrent complication of many ▪ spiritual stupidity and sloth , called a spi●●t of slumber , love of the world , carnal wisdom , groundless hopes of life , all proceeding from vnbelief , do concur in its constitution . and if a practice in a course of sin , have for some season ensued on these principles , whereby conscience comes to be seared , or is made senceless , the case of those in whom it is , is for the most part remediless . and not a few of this sort are amongst us . and many other reasons there are , rendring this vvork full of difficulty , though it be so necessary , so just and equal . as for those by whom all these things are despised , and even scoffed at , something shall be spoken afterwards unto them , or concerning them . but yet this consideration ought not to deter any from endeavouring the discharge of their own duty herein : for as we have seen , it is indispensably necessary , that we and the nation may be saved from desolating judgments ; so we shall see afterwards how and by what means this difficulty may be surmounted , and those obstacles removed out of the way . however , happy will they be , be they ever so few , never so poor , never so unknown to the world , whom god shall find so doing , when he ariseth out of his place to shake the earth terribly vi. i shall therefore in the next place , to bring all things nearer home , enquire , what is the nature of that repentance and reformation which at this time god requires of us all , that we may not perish in his sore displeasure . after a devastation made of the treasure of the roman empire , by sundry tyrants successively , vespasian coming to the government , acquainted the senate , that there was need of so many millions of money , that the empire might stand ; not that it might flourish and grow vigorus , whereunto much more was required ; but that it might be preserved from dissolution and ruine : and i shall propose not what is requisite , to render the church of god in this nation , orderly , beautiful , and vigorous , but only what is necessary , that it may stand and live , by a deliverance from desolating judgments . and , . the repentance which in any case , god requireth absolutely , is that which is internal , and real , in sincere conversion unto himself accompanied with fruits meet for such repentance . so is it declared , ezek. . , therefore i will judge you , o house of israel , every one according unto his ways , saith the lord god : repent and turn your selves from all your transgressions , so iniquity shall not be your ruine . cast away from you all your transgressions , whereby you have transgressed , and make you a new heart , and a new spirit , for why will you die , o house of israel ? a new heart , and a new spirit , or real internal conversion unto god by the grace of the covenant , is required in this repentance , as the renunciation and relinquishment of all iniquities , must be the fruit of it . so also is it expressed , isai. . , . internal purification of the heart , with the practice of universal obedience , and abstinence of all sin , is that which god requires . this is that repentance which was the subject of the ministry of john the baptist ; on the neglect whereof , he threatned the people with final excision ; which accordingly not long after befell them , mat. . , , . god doth not require a feigned repentance , or that which is meerly outward and temporary : in this case , see joel . , . but , . where there is repentance and reformation that are real in the root or cause of them , which is an effectual conviction of sin , and sense of ensuing , approaching judgments , giving testimony of sincerity in its fruits , by an abstinence from open provoking sins , and the performance of known duties , unto its sincerity ; in both which , a sense and reverence of god is owned , though it be not in m●ny , in the most , it may be in few , absolutely sincere and holy , yet may it prevail to the turning away of threatned judgments , at least for a season . these things therefore are required unto this repentance . . a real conviction of sin , in them that are called unto it , or do make profession of it . if this lie not in the foundation , no expression of repentance , no profession of reformation is of any value in the sight of god : yea , it is a mocking of him , which is the highest provocation . men without this conviction , may be driven to somewhat that looks like repentance and reformation ; as the keeping of days of fasting or humiliation , by outward force or compulsion of law ; but there is nothing in what they do , of what we enquire after . by such days and ways they shall never save the nation , jerem. . . : a real sence of gods displeasure , and the approach of desolating judgments . it is not enough that we have a conviction and sence of our own sins , but we must have them also of the sins of the nation , whereby god is provoked to anger ; and apprehensions of his displeasure are to influence our minds in all that we go about herein . unless these abide and dwell in our minds , unless they accompany us continually in all our ways and occasions , rise and lie down with us , we shall not cordially engage in this duty . real reformation is an abstinence from all known sin , and the avowed fruits of a reformed converstion are required hereunto , mat. . . . that it be persisted in , hos. . . on these suppositions , that this repentance is usefull unto the end proposed , is made fully evident in the instances of nineveh , and of ahab , kings . , , . ahab in his repentance and humiliation , manifested a deep sense of the guilt of sin , and divine displeasure . seest thou , saith god , to elijah , how he humbleth himself ? it might easily be known and taken notice of . there is an humiliation described by the prophet isaiah , chap. . v , , , , , . which god abhorreth , and which shall be profitable for nothing . such have been the humiliations among us for the most part : but although it be the duty of every man , to endeavour that his repentance and reformation do consist in a sincere , internal , cordial conversion unto god , which the divine calls do intend ; without which , it will not be of advantage unto his own soul , as unto his eternal condition ; yet as unto the turning away of temporal calamities , at least , as to the suspension of them , such a publick repentance and reformation as evidence themselves in their fruits , do proceed from a real sense of sin and judgment , may be usefull and prevalent . in breif , the repentance which god requireth , with respect to his covenant , that the souls of men may be saved , unto the glory of his grace by jesus christ , is eternal , spiritual , supernatural , whereby the whole soul is renewed , changed and turned unto himself . but as god is the supream governour of the world in temporal things , with respect unto the dispensation of his providence in mercies and judgments , there may be a repentance and reformation , wherein his glory is vindicated in a visible compliance with his calls and warnings , and an acknowledgment of him in his righteous judgments , which may be of use unto the end proposed . besides , where-ever there is a general reformation of life sincerely attempted , it is to be believed , that in many it is spiritual and saving . . the repentance and reformation required , must be suited unto the state and condition of those who are called ther●unto . all are to consider what is amiss in them , as unto their own state and condition , isai. . . let the wicked forsake his way , and the unrigheous man his thoughts , every one his own way and thoughts in their present condition . wherefore the persons intended in this call , are of two sorts . . such as are wicked , as unto their state and condition , persons unconverted , unregenerate , not born of god. and as are sincere believers , really converted unto god. the call of god is unto both sorts : repentance and reformation are required of them both : and they are so in a suitableness unto their different conditions in each of these sorts , there are various degrees of sin and provocation . some of the first sort are openly flagitious , publick habitual sinners , such as whose sins go before-hand unto judgment , as the apostle speaks , tim. . . and some are more sober in their outward conversation . the call of god respects them all in their several degrees of sinning . let the wicked man forsake his ways , and the unrighteous man his thoughts , those which are his own , which are proper to him . none doubts , unless it be themselves , that the first sort ought to reform themselves ; the generality of men cry out against them , and fear , that for their sins , especially if they be persons in high places , the judgments of god will come upon the land. but if those of the other sort also , who are apt to justifie themselves , because they run not out unto the same excess of riot with them , do not apply themselves unto the repentance and reformation which are proper unto their state and condition , the will of god is not answered in his warnings . yet , it is the impenitency of this sort of men , that is the most dangerous symptome at this day in the nation . their unshaken security keeps all that truly fear god in a trembling posture . . it is so with churches peculiarly reformed , and true believers in them ; as also all other true beleivers , who walk more at large . they also are called unto repentance and reformation , and that according to their state , and their respective degrees therein : for some are more guilty than others , in decays of faith , love , zeal , holiness and fruitfulness in obedience . with conformity to the world. and if their should be a publick reformation in the nation , as to outward provoking sin ; yet if these of this sort , do not reform themselves , according as their condition doth require , the desired deliverance would scarcely be obtained . and wo be to such persons , if through their neglect of their duty , the whole nation should be exposed to ruine . wherefore , . the reformation called for , as the condition of escaping of impendent judgments , must be vniversal , at least general ; amongst all sorts and degrees , all orders and estates of men. all sorts have sinned , all sorts are threatned ; and therefore repentance is required of all , if we would not perish . it is so of magistrates and ministers , of nobles and common people in city and country ; and that to be evidenced by its fruits ; so as that it may be said of us see you not how they humble themselves . but if this be so , some may be apt to say , it seems if all do not set their hearts and hands unto this work , if all sorts do not engage in it , there is no good effect to be hoped or looked for : but when shall we see any such thing ? when shall we see the generality of all sorts of men in this nation cordially to go about this work of repentance and reformation ? as good therefore let it alone , as go about to attempt it . i answer , . if you cannot be content to perish with the impenitent and unreformed , you may chuse to do as they do : if you would avoid their punishment , you must avoid their sin , especially their refusal to turn on the call of god. . some must begin this work , and be exemplary unto others . and blessed are they of the lord , who shall receive the grace and honour so to do , let us not then sit looking on others to see what they will do , but immediately engage unto our own duty . . the duty herein , of no one private person , much less of whole churches shall be lost , though the nation should not be reformed in general . for , , they shall deliver their own souls and if they be not saved ( as i believe they would be in an eminent manner ) from somewhat of the outward part of a publick calamity , yet they should be from all the wrath and displeasure of god in it . . a few , for ought i know , one man , may sometimes prevail with god , for the suspending , at least of judgments threatned unto a whole nation . and hereby , . they shall give unto others a farther season of repentance , which god can bless and make effectual unto them . there are therefore blessed encouragements unto all churches , unto all individual persons to endeavour a compliance with the present calls of god , though the body of the people should not be gathered . vii . our next enquiry is , whence , or from what causes such a reformation may be expected , as may be useful unto the turning away of impendent judgments ? and these causes are either supream , or subordinate . the supream cause hereof , must be the sovereign grace of god , in fresh effusions of his spirit on the souls of men , to turn them unto himself . without this , all other ways and means of attaining it will be in vain . this is every where in the scripture attested unto , as the only supream efficient cause of the conversion of men unto god. and unto that state are things come to amongst us , that unless we are made partakers of it in a somewhat more than ordinary manner , our breaches cannot be healed ; whether we have grounds or no to expect any such thing , shall be afterwards considered : at present there seems to be no other hopes of it , but only because it is a sovereign act of divine grace , which hath been exemplified in the church of old . there seems indeed rather as yet , to be a withdrawing drawing of the communications of the holy spirit in effectually prevalent grace , on the part of god , and a contempt of them , on the part of men : but sovereignty can conquer all obstacles . this way did god heal and recover his church of old when all other means , all mercies , afflictions and judgments failed , ezek. . , , , , , , , . and it may at present be for a lamentation , that this work of grace is so disregarded by the most , so despised by many , and so little cried for by the residue . but without it , in vain shall we use any other remedies , we shall not be healed . it is not the best projections of men for reformation by this or that order or state of things in church or state , that without this , will be of advantage unto us . the subordinate causes hereof , must be the diligent discharge of their duty , by magistrates and ministers . i shall but name these things , that i give no place to complaints or indignation , though just and almost necessary . and , first , as unto the furtherance of it by magistrates , it must consist in three things . . by evidencing that the promotion of it is their interest . unless it be understood so to be , whatever else they do in the countenance of it , will be of no use nor advantage . for this is that which the generality will conform unto , or comply with all . and if it be once understood , that reformation is what they desire , what they design , what they place their cheif interest in , as it was with david , hezekiah , josiah , and others , it will have an influence on the people , not inferiour unto what the design of jeroboam in pursuit of his corrupt interest , had on the people of israel , to sin , all other means are dead , unless they are enlivened by an evidence of reality in the minds of magistrates , and an high concernment in the prosperity of their work. let them make what laws and orders they please , appoint what outward means they can devise , unless it be made uncontroulably evident , that it is their cordial design , and what they place their cheif interest in , they will not be available . add hereunto , . the due execution of laws against flagitious immoralities . and , . an encouraging example in their own persons ; without which , all things will grow worse and worse , whatever else be done . men seem to be weary in some measure , of the dismal effects of sin ; but they seem not to be weary of sin. unto this weariness , they yet want motives , encouragements and examples . and it is strange unto me , that in all our fears and dangers , in the divisions of our councels , and confusions amongst all sorts of men , under an high profession of zeal for the protestant religion , in the nation , and the preservation of it , that this only expedient for our relief and safety lies wholly neglected , as unto ministers , the faithful discharge of his duty in preaching , prayer , and example is required hereunto . should i stay to shew the necessity hereof at this season ; as also what is required thereunto , what care , what diligence , what watchfulness , what compassion , what zeal , what exercise of all gospel-grace , with the over-neglect of these things among many , it would take up a volume , rather than become a place in this present enquiry . but i proceed unto that which is more our immediate concernment . wherefore , viii . what if all these means do fail ? what if all expectations from them be in vain ? what is incumbent on them in particular , who are really sensible of these things ; namely of the abounding of provoking sins , and the near approach of deserved judgments ? that which i design herein , is to give some directions , as unto what frame of heart ought to be found in us , and the practice of what duties we ought to be found in at such a season as this is . it is no common , no easie thing to wait for the lord in the way of his judgments , isai. , , . there is inward soul-work night and day , as well as outward duties required unto it . that god may be glorified in a due manner , that we may be found in peace , whatever be the event of things ; that we may be usefull unto others ; and in all serve the will of god in our generation , are all expected from us in a way of duty , unto this end , the ensuing directions may be made use of . . take heed of stout-heartedness , and a contempt or neglect thereby of divine warnings . there is a generation , who either really , or in pretence , are bold , fearless , stout-hearted , regardless of these things ; they seem to provoke and dare god to do his utmost , all that he seems to threaten . so they speak , isai. , . let him make speed , and hasten his work , that we may see it ; and let the counsel of the holy one of israel draw nigh , that we may know it . here is much talk indeed of the judgments of god , and of their near approach ; when shall we see them ? why do not they come ? when shall he bring forth his work ? this hath been the great controversie between the church and the wicked world from the beginning of it . those that truly feared god , were always testifying that god would come , and take vengeance on them for their impieties and impenitency . but because these judgments were not speedily executed , the sinful world did always despise their warnings , and scoff at their message , so enoch the seventh from adam , he preached and prophesied of these things ; namely of the coming of god to take vengeance of ungodly men , jude , . and this message was scoffed at , as is evident , because no reformation ensued thereon , until the flood took them all away . so was it with noah , and his preaching ; and so it hath been with all that fear god , in their several generations ; and this was one especial thing that the pagans laughed and mocked at the primitive christians about ; as is plain in lucian's philopatr . so the apostle peter gives us an account both of what was past , and what would afterwards come to pass , pet. . , , , . unto the end. and such as these abound amongst us : all the warnings of god have been turned into ridicule , previous judgments despised , and sin it self made a scoff of . but of all others , god most abhorreth this sort of men. they are said to be far from righteousness , isai. . . unto such he speaks in his wrath , hear ye despisers , wonder , and perish . yea , the scripture is full with the severest threatnings against this sort of men ; nor shall any in the appointed season , drink deeper of the cup of gods indignation . see isai : , , . deut. . . . such secure despisers , such scoffers at approaching judgments , such deriders of the signs and tokens of them god will deal withal . and some there are , who it may be , not from the same spirit of open prophaneness , but out of prejudices , corrupt arguings , pretended observations of things past , disbelief of all they do not feel , and such like effects of long security , do utterly scorn and scoff at all these things . they account it a matter of weakness , pusillanimity , or superstition to concern themselves in these warnings of providence , or the explication of them by the word : but their judgment sleepeth not . and it may be observed , and will be found true , that when judgments do really approach , of all sorts of men , they are the most cowardly , distracted , fearfull and void of counsel : for when god begins to deal with them , their hearts cannot indure , nor their hands be strong , he smites through their loins , and filleth them with a spirit of horrour and fear , that they shall tremble like the leaves of the forrest . in that day you may say unto them , as zebul did to boasting gaal , upon the approach of abimelech , his enemy , where is now thy mouth wherewith thou saidst , who is abimelech ? where is now your mouth and your vauntings , with respect unto these judgments of god ? so micaiah the prophet told zedekiah the false prophet , in his boasting and confidence of success , kin. . . with all thy confidence & boasting , thou shalt be one of the first that shall endeavour to fly and hide thy self . yea , this sort of persons are commonly the most ridiculous and contemptible , when real danger overtakes them , of any sort of men in the world . that which god requires of us in such a season , is called in scripture trembling ; they that tremble at my word . this he regards , this he accepts , this he approveth of , isai. . , . jer. . . it is not a weakning , an astonishing , heartless consternation of spirit that is intended ; not such a dread and terrour as should obstruct us in the chearfull performance of duty , and preparation to comply with the will of god , such is that mentioned , deut. , , . which is the most severe of judgments . but it is an awful reverence of the greatness and holiness of god , in the way of his judgments , casting out all carnal security , self-confidence , and contempt of divine warnings , so bringing the soul into a submissive compliance with the will of god in all things . but look well in the first place , that this evil on no pretences do make any approach unto you . if one evil seems to be diverted , do not say with agag , surely the bitterness of death is past ; which will prove an entrance into this evill frame , and so grow regardless of your duty : god expects other things from you . the lion , saith he , hath roared , who will not fear ? amos . . there is the voice of a lion roaring for his prey , in the present divine warnings : take heed that you despise not that , which when it comes to pass , you can neither abide , nor avoid . . take heed of a frame of heart that is regardless of these things we have a sort of men , who although they will not , they dare not openly , as others , despise divine warnings , yet they see all things in such a light , as suffers them not to take notice of any concernment of their own in them , psal. . . jer. . . the land is filled with sin ; it is true , but they are the sins of other men , not theirs ; there are tokens and signs of gods displeasure in heaven above , and the earth beneath , but men are not agreed whether these things be of any signification or no ; some say yea , and some nay ; but they are new and strange , and so are meet to be the subject of discourse ; previous judgments have been upon us ; they are but such accidents as fall out frequently in the world . but the divisions among our selves , and contrivances of our adversaries , seem to threaten ruine to the nation ; it may be so ; but these things belong unto our rulers ; and men are divided about this also ; some say one thing , and some another : some say there was a plot , and some say there was none . in the mean time , they are filled with their own occasions , and will not be diverted from them , unto any serious regard of god in his present dispensations ; like the wild ass in her occasion , who can turn her away ? jer. . . of this frame the prophet complains , as that which god will surely avenge , isa. . . lord , when thy hand is lifted up , they will not see ; but they shall see and be ashamed , for their envy at the people ; yea the fire of thine enemies shall devour them . others look on all things in another light , and under another notion ; for whereas it is part of our sin and punishment in this nation , an evident fruit of the evil of our ways , that we are divided into designing parties the one seeking the ruine of the other , they consider all providences as relating unto such differences . this gives them a zealous concernment in them , and continued talk about them ; but the will , work and design of god in them is not laid to heart . some are so well pleased with their present advantages , in promotions , dignities and wealth , as their interest , that they cannot endure to think of these things . whatever warnings are portended of approaching judgments , they look on them as the threatnings of such as have ill will against them , and would have these things to portend their trouble : guilt makes them fearful and sensible : and they think it best to hide those things from themselves , which , if they are so , they cannot remedy . to free us from this miscarriage also this unanswerableness unto the mind of god in his present dispensation , we may consider , . that a deep consideration of , and enquiry into the mind of god in such a season as we have described , is required of us in a way of duty . it is our sin to neglect it , and that attended with many aggravations . it is not a thing that we may attend unto or omit as it seems convenient ; but it is required as a duty of us , without which we cannot glorifie god in a due manner . he that is not daily exercised with prevalent thoughts about the present ways of god in the approach of his judgments , lives in such a neglect of duty , as will bring in a negligence and coldness in all other duties whatsoever ; for this is certain , that when god calls unto any especial duty in an extraordinary way or manner , in any season , those by whom it is neglected , are really cold , formal , and negligent in all other ordinary duties whatever . that grace which will not be excited unto especiall duties on extraordinary occasions , is very lifeless in all other things . this is the best note to try , if not the truth , yet the power of grace . when it is in its vigor and due exercise , it makes the soul to be ready , inclinable and disposed unto all intimations of the divine will and pleasure ; as speaks the psalmist ; thou shalt guide me by thine eye and lead me with thy counsel . he attended to each look and guidance of divine providence to company with it , when others must be forced with strong curbs and bridles , like the horse and mule. . it is such a duty , as whereunto real wisdom and diligence are required . we think it needfull to use our wisdom about other things , our own affairs : but in this it is most necessary . the voice of the lord crieth unto the city , the man of wisdom shall see thy name ; micah . . ordinary , slight and transient thoughts will not answer this duty . such , all men that are sober cannot but have ; and their discourse is answerable thereunto . but consideration with diligence and prudence is required of us : let these testimonies be consulted to this purpose , psal. . . deut. . . hos. . last . psal. . . prayer , study and meditation are all diligently to be engaged herein . . take heed of vain confidences . men are apt in such seasons , to fix on one thing or other , wherewith they relieve and support themselves . and there is not any thing that is more effectual to keep them off from this duty , and the frame of spirit which is required in them . if you speak with any man almost , you may with a little heed discover wherein his confidence doth lie , and what it is that he trusts unto . but saith the prophet unto such persons , the lord hath rejected thy confidences , and thou shalt not prosper in them , jer. . . there are sundry sorts of vain confidences wherewith men are apt to relieve their minds in such a season , so as to countenance themselves in their security and a neglect of this especial duty . two in particular i shall onely mention , as i do only name the heads of things , which might be much enlarged . i. the first is some certain priviledges , whereon they trust for an exemption from common calamities : they are the church , they are the people of god , they are separated from the world , and persecuted by it ; and hence there is a secret reserve in their minds , that indeed they shall not be in trouble as other men . so was it with the jews of old ; when they were threatned with the judgments of god for their sins , and called thereon to repentance , they justified themselves in their ways , and despised all divine warnings , on a confidence they had in their church-priviledges . they cried against the prophet , the temple of the lord , the temple of the lord , the temple of the lord are these , and no evil shall come nigh us , jer. . . and in confidence hereof , namely , that they were the church , and enjoyed the priviledges belonging thereunto , and the solemn worship of god therein , they gave themselves up unto all abominable immoralities , under an assurance of impunity by their priviledges as the prophet upbraids them , v. . . behold ye trust in lying words that cannot profit . will you steal , murder , and commit adultery , and swear falsly , and burn incense unto baal , and walk after other gods whom ye know not ; and say you shal be delivered ? at this day all sorts of men claim a refuge in their priviledges . those who design the ruine of the nation , and of all true religion therein , do it with confidence of success from hence , that they are the church , that the temple of god is with them , that all the priviledges belonging unto the church are theirs , and so are the promises made unto it . and such is the infatuating efficacy of their prejudicate peswasion herein , that it hath had two marvellous effects ; the one against the light of nature , and the other against the fundamental principals of religion . for first , under the influence of this confidence , they have engaged into as vile immoralities as ever were perpetrated under the sun. murder , persecution , assassinations , dying in falshoods , with a general design to pursue the same ways unto the utmost , in the destruction of multitudes of innocent persons ; as they did formerly in ireland . but what if they do all those abominations ? yet they are the church ; the promises and priviledges of it are theirs , and all they do is accepted with god ; a principal tending directly to the vilest atheism . again , although god in a marvellous , yea a miraculous manner , hath discovered and frustrated their hellish designs-and brought many of them into the pit they digged for others , yet they will accept of no rebuke from god , but go on in an obstinate presumption that they are the church , and shall prevaile at last . and that church which shall prevail by these means , no doubt they are . some indeed pretend highly to be the church , but they lay claim , so far as i can find , to no other advantages thereby , but dignities and promotions . and others also are apt to relieve themselves with this confidence , that they are the people of god , and shall have an especial interest in deliverance on that account . and i say , far be it from me , to weaken any perswasion of gods especial regard of those that are truly his . god hath a peculiar people in the world , let the world scoss at it whilst they please , unto whom all the promises of the scripture , and all the priviledges of the church do belong . these promises they ought to mix with faith , and plead before god continually and they shall be all accomplished towards them in the way and time of gods appointment . nor do any sort of dissenting professions , as they are called , that i know of , appropriate this right and priviledge unto themselves , unto the exclusion of others ; but extend it to all who are sincere believers . but this is that which i say concerning all sorts of men . that if an apprehension or perswasion , that they are the church or people of god , do keep them off from that duty of repentance and reformation , which god cals unto , it is a confidence which god rejecteth , and in which they will not prosper . i desire to ask of any , hath not the church sinned ? have not prosessors sinned ? are there not sins amongst us against the lord our god , proper unto our state , and according to our measure ? if it be so , our being the people of god , any of us , if we are so , unless we repent , doth only , as unto these providential dispensations , expose us unto his just severity , for judgment must begin at the house of god ; it must begin at us . take heed of this failing reserve : i have observed much security to arise from hence , and great negligence of known duties . if you are the people of god , you had the more need to tremble at his judgments , and at the tokens of his displeasure . especially ought it to be so with you at this day , when god seems in a peculiar manner to be displeased with the rivers , as the prophet speaks , hab. . . those who should send forth streams of refeshment unto the nation . to me at present all things appear in that condition , that there is no reserve left as unto publick judgments , but only in sovereign grace and mercy , to be waited for in a way of repentance and reformation . as unto our priviledges , god speaks unto us , as he did to the people of old , concerning their ornaments , exod. . . put them off , that i may know to do unto you . we are to lay aside our pleas and pretences , betaking our selves to sovereign grace and mercy alone . . another ground of vain confidence may be , an unjust expectation of such an accomplishment of scripture-promises , prophesies and predictions , as are not applicable unto our present condition . it is undeniable that there are such promises , prophesies and predictions concerning the deliverance of the church , the ruine of its adversaries , the glory and beauty of the kingdom of christ , as those intended . for although the most of that kind in the old testament , are of a spiritual interpretation , and have their accomplishment in all the elect in every age , whatever be their outward state and condition ; yet that there are such also as concern the state of the church in this world , and the ruine of all its antichristian enemies , with peace and glory ensuing thereon , cannot be denied . and concerning them , we may observe sundry things , that we may not abuse them into vain groundless confidences in such a season this as is . . that we ought to have a firm faith of their accomplishment in their proper season . the rule of them all is that of the prophet ; i the lord will hasten it in his time , isai. . . as it is also , hab. . , . though they seem to be prolonged and tarry beyond their proper season , yet they have their fixed and determinate time , beyond which they shall not tarry . and two things i would offer on this occasion . . that we are not only to believe their accomplishment , but to be in the actual exercise of faith about it . for without this , we shall want a great supportment of patient long-suffering in every time of trial. and by this faith do we take in the power and comfort of things promised things not actually enjoyed . for faith is the substance of things hoped for , heb. . that which gives a previous subsistance in the mind and soul , as unto the benefit and comfort of them , of the things hoped for . and those whose minds are exercised unto these things , do know what benefit they have by such a preception of them . they are carryed sometimes by a way of believing into communion with them who lived in the old world , as they had with us in the expectation of what we enjoy ; and into the same kind of communion with those who herafter shall enjoy the accomplishment of those promises which may be yet afar off . . this faith ought to be most firm when all things seem to conspire in rendring the accomplishment of such promises not only improbable , but also impossible , as unto present outward causes , as in the state of things at this day in the world . there are no visible or appearing means of the fulfilling any of them ; yet the whole world is joyned in a conspiracy to defeat them ; but true faith riseth against those oppositions , and is prevalent against them all . for having god alone , his power , faithfulness and truth for its objects , it values not the opposition that men can make against them . that shall be done in this kind , which god is able to do , let men do what they please . god laughs all their proud attempts to scorn , and so may the virgin daughter of sion also . it is our duty to pray for the accomplishment of all the promises and predictions that are on record in the book of god concerning the kingdom of christ and his church in this world. god will do these things , yet for all of them , he will be sought unto by the house of israel . this hath been the practice of believers in all ages both under the old testament and the new , prayer for the accomplishment of promises , hath been the life-breath of the church in all ages ; and faith hereby brings in great refreshment unto the soul. and the greatest evidence of its approach will be a plentiful effusion of the holy spirit in the hearts of believers , be they few or more at any time in the world , stirring them up and enabling them to pray effectually and fervently for their accomplishment , as in the example of daniel , chap. . , , . wherefore , . there are three things considerable in such promises and predictions . . the grace and mercy that is in them . . the suitableness of that grace and mercy unto the state of believers at any time . . the litteral accomplishment of them in their outward circumstance . the two former belong unto us at all times , and we may plead with god in faith , for the effects of them in all our trials and distresses . with respect hereunto , it is , that the people of god have faith in him against the world , with all their enemies and oppressors , which they have been so reproached withal , as the lord christ was with his faith unto the same purpose , psal. . . when thing● seem to go evil with them , when they are shut up in the hands of their enemies and oppressors , as the lord christ was upon the cross , the world is ready to approach them with their confidence in god , and there owning themselves to be his people ; but they faint not herein . however things may go for a season , they are secur'd of the grace and mercy which is the promises , which are suited unto all their wants , all that they can desire absolutely ; yea , their full deliverance , when it is best for them : but , . remember , that as unto the application of the accomplishment of such promises and predictions in their outward effects , unto certain times and seasons , many have been wofully mistaken , which hath been the ground and occasion of very scandalous miscarriages : the world hath scarce seen greater outrages of sin and wickedness that have been countenanced by this pretence , that such or such a time was now come , and that therein such and such things were to be done by those who made such interpretations and applications . for when such a conceit befalls the minds of men , it sets them loose from all rules but their own inclinations and many have from such apprehensions fallen under sad and scandalous disappointments . vvherefore , such an expectation or confidence of the events of promises , prophesies , and predictions , as hinders men from applying their minds throughly unto the present duties that god calls for , is heedfully to be watched against . i have heard many arguing and pleading for the strengthening of such confidences , but i never saw good effect of them ; they please for the present , they profit not . the story of the prophets jeremiah and hananiah , is applicable in this case , jer. . and it is certain that before the final destruction of hierusalem , that which principally hardened the people unto their utter ruine , so as they would hearken neither to the voice of god nor man for their safety , was a presumption they had , that at that time their messiah would come and save them , . few know of what sort day of the lord will be , which they desire long for an expect . we know how it proved unto the church of the jews , mal. . . , a day may be coming , which , although it may be a glorious issue , yet it may consume all the hopes that men have treasured up in their expectation of it . but i will not touch farther on these things : my design is only to take us all off from such vain confidences as may obstruct us in a diligent attendance unto those duties , which god at this season calls us unto ; which shall be declared immediately . . some place their confidence in secret reserves which they have in themselves , that however it go with others , yet they shall escape well enough . they are rich , and they intend to be wise : they intend not to be ingaged in any thing civil or religious , that should prejudice them in their possessions : whilst things pass at the cheap rate of talking , they will be like unto others ; but when trials come , they will make a safe retreat . we have their character and their doom , jer. . , , . . a fourth direction for our deportment in such a season is , that we diligently consider and search our own hearts , and ways , to find out and understand how it is between god and our souls . this direction is given us lam. . . . wherefore doth a living man complain , a man for the punishment of his sins ? let us search and try our ways , and turn again to the lord. when trials and punishments draw nigh , or are upon us , it is not our business nor duty to lie complaining under them , but so to search and try our ways , as to turn unto the lord. this is the first word of the voice of god in approaching judgments , search your selves , try your hearts and your ways , try how it is with you . at such a season to pass by the consideration of our selves , of our state , of our vvalk , of our actions , in an ordinary manner , or with slight or common thoughts , is to despise the voice of god. god speaks aloud , the voice of god cryeth unto the city ; he doth so by the ways before-mentioned ; he speaks articulately , distinctly , so as that a man of wisdom may see his name , and know his mind ; he speaks unto us ; and says , search now your selves . and in this search , respect is to be had unto the things ensuing . . in general , search into your state and condition ; try whether it be built on a good foundation ; on the rock by faith ; or on the sand , by profession only ; whether it will hold his trial who will bring it to the refiners fire ; he shall slay the hypocrite with the breath of his mouth . and many dreadfull discoveries will be made of the false and rotten states of men when the lords day of trial shall come . this is one certain end of a fiery trial ; namely , to discover and consume the profession of hypocrites , as hath been done in part already . . with respect unto those ways and sins which are the peculiarly provoking sins of churches and professors ; such as the lord christ testifieth his displeasure against in them , and which may have as great an influence into the procurement of temporal judgments , as the more flagitious sins of open sinners : such are decays in love , zeal and fruits of obedience , want of delight , vvarmth and life in the ordinances of gospel-vvorship : with pride , elation of mind , self-conceit , and barrenness in good vvorks . if we would know what are the sins in churches and professors , that the lord christ is so displeased with us , as to threaten his departing from them , we cannot better learn it , than in the declaration of his mind , which he makes unto the churches of asia , rev and . and these are the things which he chargeth on them : for persons under the capacities of church-members and professors , to content themselves with such a search of their outward actions and duties , of all sorts , religious , moral and civil , as none may justly cast blame upon them , it know way answers the search that god calls them unto . how is it as unto the inward frame of the heart ? what is the vigour and power of faith and love in you ? how do they act themselves ; what is your real delight in the ways of god ? where is your fruitfulness in works of charity and mercy ? vvhere is your readiness to forgive your enemies ? are there no failings , no decays in these things ? are there no indispositions , deadness and coldness in duties , grown upon you ? how is it as unto constant meditation on spiritual things , and the fixing your affections on things that are above ? vvith respect unto these things , ought we to search our selves diligently in such a day as this is ; and if we find our selves under decays in them , let us know of a truth that god calls us unto repentance or pain of his highest displeasure . for our parts , we cannot search into , we cannot judge the hearts of others , any other way but by the application of the word unto their consciences . but i must needs say , that if mens outward actions be an indication of the inward frame of their minds , there is reason enough for the most of us to be jealous over our selves herein . . with respect unto your callings , circumstances and inclinations , and the sins that are peculiar unto them . there are sins which are very apt to insinuate themselves into the callings and circumstances of men , both of high and low degree , that do easily beset them ; as hardness , oppression , severity and unmercifulness , in those that are great , and have large possessions ; and deceit , equivocations , over-reaching , in those of more ordinary employments . i speak not of these at present : they are of the number of those which go before-hand unto judgment : but these things , namely , mens callings , circumstances and inclination are apt to influence their mind with vicious habits , and to render their ways crooked . pride of life , self-conceit , negligence in holy duties , destempered passions and lusts , devouring cares , carnal fears , with other hurtful evils , do spring from these things , if not watched against . in reference unto them therefore are we called to search our selves in day wherein god is pleading with us . with respect unto them ought we to be exceding jealous over our selves ; for verily they have rendred the vvays and vvalkings of the generality of professors a great provocation unto christ jesus . . in an especial manner with a respect unto love of the world , and conformity thereunto . this is that which the lord jesus christ will not alwaies bear withal in his churches ; for it lies in opposition unto the whole work of faith , and all the precepts of the gospel ; it is not against this or that command only , but it is against the whole design of the gospel , and the grace administred therein . now at present concerning our outward conformity unto the vvorld there needs no great search to be made : it is open and evident unto all ; so that as unto attire , fashions , manner of ordinary converse , mispence of time , feastings of rich ones , and jolities , there is little difference left between professors and the world , which god will not long bear with them in ; especially not in those who have increased their wealth in , and grown into conformity with the vvorld , whilst others under the same profession , have been harrassed , imprisoned , impoverished and ruined by the vvorld . and as for inordinate love unto the vvorld , i have spoken so often to it , treated so much of it , that i shall not here again insist upon it : i shall only say , that when men grow proud , high-minded , and value themselves according to the increase of their earthly enjoyments , and think themselves wronged if others do not also so value them , it is in vain for them to pretend that their hearts do not inordinately cleave unto the vvorld , and the things of it . the self-searching is the first duty we are at this season called unto ; and if we are negligent or overly herein , we shall not answer the mind and vvill of god in any one duty or instance of any other kind . vve are therefore herein to call in god and men unto our aid and assistance as also to stir up our selves unto it with diligence and perseverance . so the psalmist , lest , he should not be able to make a diligent effectual examination of himself and his ways , cries unto god , to search and try him , that he might be known unto himself , especially with respect unto any evil way of sin or wickedness , psal. . , . so we ought to cry for fresh communications of the holy spirit of god in his convincing efficacy , to acquaint us throughly with our selves , and to deliver us from all self-deceivings in this matter . for when we go about this search , a thousand pretences and arguings will arise , to the concealment or countenance of self and sin , against a discovery and pursuit . nothing can remove and scatter them , but the power of the holy spirit acting in his convincing efficacy . the whole deceit of the heart in such a season will be put forth , to hide , palliate , excuse and countenance such frames and actings as ought to be seized on and brought to judgment . there is need of the candle of the lord to search the inward parts of the belly , prov. . . of spiritual light , to look into the secret recesses of the mind and affections , to discover what is amiss in them . and there is need of spiritual strength , to cast down all the srong holds and fortifications of sin , which will be all set up at such a time , and will not be demolished or scattered without powerfull actings of grace . this therefore in the first place , we are to apply our selves unto , if we intend any success in this work of self-examination . so also are we to pray , that the word in the preaching and dispensation of it , may be effectual unto the same end , that we may find it quick and powerfull , heb. . . that it may so judge the secrets of our hearts , . cor. . . that we may fall down and judge our selves also . to hide our selves at such a season , , from the power of the word , is an open evidence of a ruining security . this work in the use of these means , is to be called over and persisted in , if we design a compliance with the present calls of god , or an endeavour to be found of him in peace , when he cometh . . to be deeply humbled before the lord for our own sins , with a relinquishment of them all thereon , is the principal part of our duty in this season . this the whole scripture testifieth unto , speaking of these things . without this , all that we do , or can do , signifies nothing as unto a compliance with the calls of god. this is the end of the search before insisted on . we are to find out , to know every one the plague , the stroke , the disease of his own heart , so as to be humbled before the lord for it . and unto this humiliation it is required , . that it be internal and sincere . there is an humiliation commonly expressing it self in the observation of days of fasting and prayer , which oftentimes is but the hanging down of the head like a bulrush for a day . however , it may be so carried sometimes , as to divert or prolong the execution of threatned judgments : but that which god requireth of us , is to be in the fixed affections of the heart . vvhen the lord christ comes to enjoyn repentance and reformation , he gives himself that title , i am he that searcheth the reins and hearts , rev. . . it is an internal hidden work , which he looks after in our humiliation for sin. so saith david in the same case ; thou requirest truth in the inward parts , psal. . truth or sincerity in the affections , is that which god regards in our humiliation ; which answers the charge in the prophet , rend your hearts , and not your garments : inward power , not outward signs , are accepted with god in this matter . let us every one take it on our own souls , every one charge his own conscience in private with the performance of this duty : god will bear no longer with pretences ; no outward appearances or evanid affections in a temporary humiliation for a day , though in the observation of the most solemn duties , required on such a day , will answer the mind of god herein . for . it must be extraordinary . humiliation for our own sins , is a duty constantly incumbent on us . to walk humbly with god , is the principal thing that he requires of us in this world , micah . . hereof self-abasement in a sence of sin is the life and soul , the principle of all other acts and duties belonging thereunto . but when the calls of god are extraordinary , as they are at this day , it is necessary that we attend hereunto in an extraordinary manner . failing in the necessary degrees of a duty , renders it ineffectual and unacceptable . if as unto times and seasons , vvays , means and manner of this duty , we do not apply our selves unto it with more than ordinary diligence , and with great intention of mind , we sail in what is expected from us . to deal with god on extraordinary occasions , in an ordinary frame of spirit , is to despise him , or argues at least no due reverence of him in his judgments , nor a due apprehensions of our own concerns in them . . it is required that humiliation for sin be accompanied with a relinquishment of sin : he that confesseth his sins , and forsaketh them , shall find mercy . confession is grown a cheap and easie labour , whether it be read out of a book , or discharged by vertue of spiritual gifts . humiliation may be pretended , when it is not ; and expressed , when it is transitory , no way answering the mind and will of god. but the real relinquishment of sinful frames , sinful ways , sinful neglects , can neither be pretended , nor represented better than it is . he that thinks he hath nothing to forsake , no evil way , no sinfull negligence , no frame of heart , will be awakened to a better kowledge of himself , when it is too late . this we may therefore evidently try our selves by ; what real change hath there been in us , in compliance with the calls of god ? what have we relinquished in our ways , frames or actings ? what vain thoughts are utterly excluded , whereunto we have given entertainment ? what passions or affections have been reduced into order , which have exceeded their due bounds and measures ? what vain communication , formerly accustomed unto , hath been watched against and prevented ? what dissimulation in love hath been cured or cast out ? what irregular actings in our persons , families or occasions of life have been forsaken ? an enquiry into these things , will give us real , sensible evidence , whether our humillation for our own sins be compliant with the present calls of god. . another duty of the season is , that we mourn for the sins of others ; of those especially in whom we are providentially concerned ; as relations , churches , the whole people of the land of our nativity , with whom we are engaged by manifold bonds and means of conjunction . it is well known that this sincere mourning for the sins of the places and times wherein we live , of the people and churches whereunto we do belong , is eminently approved of god , and a token unto themselves , in whom that sence is , of deliverance in a day of calamity , ezek. . . , . to have minds careless and regardless of the sins of other men , is a great evidence of want of sincerity in our profession of the detestation of sin. many pretences there are of it ; as that they will not hear us , we are not concerned in them ; that they are wicked enemies of god , and the worse they are , the more will their destruction be hastened : by such pretences do men deceive their souls into a neglect of this duty , yea , unto provoking sin such as this is . it is a matter of sorrow unto them that truly fear god , and have any concernment in his glory , or the honour of christ , that the whole vvorld , so far as we know , is filled with all abominable provoking sins ; it lies under a deluge of sin , as it lay of old under a flood of waters only here and there appeareth an ark , that is carried above it . atheism , anti scripturism , disbelief of gospel-mysteries , contempt of the religion which they themselves profess ; amongst all sorts of christians , the loss of all publick faith and trust ; with a litter of unclean lusts ambition , pride , covetousness , in many who have the outward conduct of the church , have spread themselves over the face of the earth . vvhen god thus deals with the world , when he gives it up unto this open profligate excess which now abounds in it , it becomes unto all that truly fear him , a place of darkness and sorrow , which calls for a mourning frame of heart . it is so much more as unto the land of our nativity . from a conjunction with this people in blood , language , manners , laws civil interests , relations , arising form the common law of nativity , in a place limited and bounded by providence unto especial ends , we cannot but have a great concernment in their good or evil. it is greater from hence , that the same true religion hath been professed in the whole nation , with innumerable priviledges accompanying it . on these and the like considerations , the whole nation is laid under the same . law of providence for good or evil . in the sin therefore of this people we are in a peculiar manner concerned ; and shall be so in their sufferings . whether sin abound in the land at present , we have already made enquiry ; and nothing , spoken before , shall be repeated . if we have not a sense of these provocations , if we endeavour not to affect our hearts with them , and mourn over them , we are very remote from that frame which god calls unto . and this mourning for the sins of others from a double spring . zeal for the glory of god. . compassion for the souls of men ; yea , for the woful calamitous state and condition which is coming upon them , even in this world. surely those who are true believers cannot but be concerned in all the concerns of the glory of god. if in all our afflictions he is afflicted , in all the sufferngs of his glory , we ought to suffer . in the blessed direction given us for our prayers , as unto what we ought to pray for , that which in the first place is prescribed , as that which principally and eminently we ought to insist on , is the glory of god in the sanctification of his name , the progressive coming of the kingdom of christ , and the accomplishment of his vvill by the obedience of men in the world . if we are sincere herein , if we are servent in these supplications , is it nothing unto us , when all these things are quite contrary amongst us ? when the name of god is blasphemed , and all things whereon he hath placed his name are derided ; when the whole internal interest and kingdom of christ are opposed , and the outward court of the temple , given every where to be trodden down of the gentiles ? when all manner of sins abound in opposition unto the will and commands of god ; when the earth is almost as unlike unto heaven , as hell it self ; is their nothing to be mourned for herein ? vve are for the most part selfish , and so it may go well with our selves , according to the extent of our relations and circumstances , we are not greatly moved with what befals others . there is evil enough herein ; but shall we be moreover so minded towards jesus christ , that whilst we are in safety , we care not though his concernments are in the utmost hazard ? do we love the name of god , the ways of god , the glory of god in his kingdom and rule , we cannot but be deeply affected with the suffering of them all in these days . the other spring of this mourning-frame , is compassion for the souls of sinners , and their persons also in the approach of calamitous desolations . i am hastening to an end , and cannot insist on these things : this only i shall say , he that can take a prospect of the eternally miserable condition of multitudes among whom we live , and the approaching miseries , which , without repentance and reformation will not be avoided , and not spend some tears on them , hath a heart like a flint or adamant , that is capable of no impression . . it is a season wherein we are called to a diligent , heedfull attendance unto the duties of our stations places and callings . duties in our church-relations , duties in our families ; duties in our callings and manner of conversation in the world. this is the advice given by the apostle , with respect unto such a season , pet. , , . seeing that all these things shall be dissolved , what manner of persons ought ye to be , in all manner of conversation and godliness : wherefore be diligent that you may be found of him in peace , without spot and blemish . without a sacred diligence in all these duties , we cannot be found in peace of the lord christ when he comes to judge the world , and purifie his church with a fiery trial. negligence , coldness and sloth in these things are tokens of approaching judgments and of some of them at this day the generality of professors seem to be almost weary of , and to attend unto them in a very indifferent and overly manner . but we may know assuredly , that if we thrive not in our diligence in these things , if the vigour of our spirits in watchfulness be not engaged in them , we are not compliant with the present calls of god. . it is required of us that we cry earnestly , continually , with preserverance , for such an effusion of the holy spirit from above , as may dispose and work the inliabitants of the land unto repentance and reformation . that this is the only way , the only means of releif , of a sanctified deliverance from desolating judgments . hath been declared . and this is the only way which some of us have to help and assist the nation in its distress . wherefore by a constant continuance in supplication for such fffusion of the holy spirit , we shall have a threefold advantage . . we shall hereby discharge the duty we owe unto the land of our nativity , in such a way as none can deny or hinder . we owe a duty unto it on all good accounts , moral , political , spiritual . we are , for the most of us , shut up from giving any other assistance unto it , by advice , counsel , or action ; this is that which none can hinder ; wherein the poorest may be as useful and serviceable as the mighty . and if i● be diligently attended unto , it will be far above whatever can be contributed by wisdom , wealth or strength unto the same end. for by this means we shall be saved or perish . . it will preserve our own hearts in the best frame for what we our selves may be called unto . he that is earnest and sincere in his supplications for the communication of the spirit unto others , shall not want blessed supplies of him in his own soul : he will not withdraw from them , as unto themselves , who so esteem , prize and value his vvork towards others . . vve shall hereby give testimony unto god and his grace , against the cursed prophaneness of the world ; who reject and despise this only means of relief and deliverance : for when all other remedies fail , if god will not utterly forsake a church or people , he doth constantly assign this , as the only means of their safety . see jer. . , . . ezek. . , , . chap. . , , . this way the vvorld despiseth , regardeth not ; wherefore we can in nothing give a greater testimony unto god , than by insisting on this way , with faith and patience , contemning the reproaches of the world , on the account of it . . let us labour our selves to be exemplary in reformation , thereby to promote it among others . let us plead and exhort what we will , unless we give an evidence in our own persons , of the necessity which we judge that there is of present reformation , we shall we be of little use unto the promotion of it . many retrenchments of liberty in conversation may be made among the best of us ; many duties may be attended with more diligence ; many causes offence avoided ; many evidences given of a deep sence of deserved judgments , and of our reverence of the name of god therein ; much fruitfulness in charity and good works be declared . i have heard , that in the country , where a man is looked on to be a wise man , and a good husband , among his neighbours , they will n●te the times of his plowing , sowing and manuring his ground , and not undertake any thing , until they find him going before them in it , and if men are looked on in a peculiar manner as professors of religion at such a time as this , under calls and warnings from god for repentance and reformation , the eyes of other men will be towards them , to see what they do on this occasion . and if they find them as unto all outward appearance , careless and negligent , they will judge themselves unconcerned , and abide in their security . wherefore , so far as i know , if such persons be not exemplary , not only in repentance . but also in the evidence and demonstration of it , by its outward fruits , they may be , and are the great obstructers of the reformation of the cities , towns and places wherein they do inhabit ; nor can any contract the guilt of a greater sin. and if god should bring an overflowing scourge on the inhabitants of this land , because they have not turned unto him at his calls , it is most righteous that they should share in the judgment also , who were an occasion of their continuance in security ; a matter we have all just cause to tremble at . finis notes, typically marginal, from the original text notes for div a -e these things were spoken on the burning of several persons to death , in one of the late fires in london . the labouring saints dismission to rest. a sermon / preached at the funeral of the right honourable henry ireton lord deputy of ireland: in the abbey church at westminster, the th. day of february . by john owen, minister of the gospel. licensed and entered according to order. owen, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing o thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) the labouring saints dismission to rest. a sermon / preached at the funeral of the right honourable henry ireton lord deputy of ireland: in the abbey church at westminster, the th. day of february . by john owen, minister of the gospel. licensed and entered according to order. owen, john, - . [ ], p. printed by r. and w· leybourn, for philemon stephens, at the gilded lion in pauls church-yard, london : . annotation on thomason copy: the " " in the imprint date is crossed out and date altered to . reproduction of the original in the british library. eng ireton, henry, - -- death and burial. sermons, english -- th century. funeral sermons -- th century. a r (thomason e _ ). civilwar no the labouring saints dismission to rest.: a sermon / preached at the funeral of the right honourable henry ireton lord deputy of ireland: i owen, john b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion the labovring saints dismission to rest . a sermon preached at the funeral of the right honourable henry ireton lord deputy of ireland : in the abbey church at westminster , the th . day of february . by john owen , minister of the gospel . licensed and entered according to order . london , printed by r. and w. leybourn , for philemon stephens , at the gilded lion in pauls church-yard . . to the honourable , and my very worthy friend colonell henry cromwel . sir , the ensuing sermon was preached upon as sad an occasion , as on any particular account hath been given to this nation in this our generation . it is now published , as at the desire of very many who love the savour of that perfume which is diffused with the memory of the noble person peculiarly mentioned therein : so also upon the requests of such others , as enables me justly to entitle the doing of it , obedience . being come abroad , it was in my thoughts to have directed it immediately in the first place to her , who of any individuall person was most neerely concerned in him . but having observed how neere she hath been to be swallowed up of sorrow , and what slow progresse , he who tooke care to seale up instruction to her soule by all dispensations , hath given her hitherto toward a conquest thereof : i was not willing to offer directly a new occasion unto the multitude of her perplexed thoughts about this thing . no doubt , her losse being as great as it could be upon the account of one subject to the law of mortality , as many grains of grief and sorrow are to be allowed her in the balance of the sanctuary , as god doth permit to be laid out and dispended about any of the sons of men . he who is able to make sweet the bitterest , waters , & to give a gracious issue to the most grievous triall , will certainly , in due time , eminently bring forth that good upon her spirit , which he is causing all these things to work together for . in the mean time , sir , these lines are to you : your neer relation to that rare example of righteousness , faith , holiness , zeal , courage , self-denial , love to his countrey , wisdom and industry , mentioned in the ensuing sermon , the mutuall tender affection between you whilest he was living ; your presence with him in his last triall and conflict , the deserved regard you bear to his worth and memory ; your designe of looking into , and following after his steps and purpose in the work of god in his generation , as such an accomplished patern , as few ages have produced the like ; with many other reasons of the like nature , did easily induce me hereunto . that which is here printed is but the notes i first took , not having had leisure since to give them a serious perusall , and upon that account , must beg a candid interpretation unto any thing that may appear not so well digested therein as might be expected . i have not any thing to express concerning your self , but only my desire 's that your heart may be fixed to the lord god of your fathers , and that in the middest of all your temptations and oppositions wherewith your pilgrimage will be attended , you may be carried on and established in your inward subjection unto , and outward contending for the kingdome of the dearly beloved of our souls ; not fainting , or waxing weary until you receive your dismission to rest , for your lot in the end of the dayes . sir , your most humble and affectionate servant john owen . ox. ch. ch. april . d . the labouring saints dismission to rest : dan. . . but go thou thy way till the end be , for thou shalt rest , and stand in the lot at the end of the dayes . the words of my text having no dependance ( as to their sense & meaning , but only as to the occasion of them ) on the verses foregoing , i shall not at all look backward into the chapter , but fall immediately upon them , that i be not hindred from my principall intendment ; being unwilling to detein you long , though willing to speak a word from the lord , to such a congregation gathered together by such an eminent act of the providence of god . the words are the lords dismission given to a most eminent servant , from a most eminent imployment , wherein these four things are observable . the dismission it self in the first words , go thou thy ways . the term allotted for his continuance , under that dismission , untill the end be . his state and condition under that dismission , for thou shalt rest . the utmost issue of all this dispensation , both as to his foregoing labour , his dismission and rest following , stand in thy lot at the end of the dayes . go thou thy wayes , &c. in the first , i shall consider two things . the person dismissed , ( thou ) go thou thy wayes . the dismission it self , go thou thy wayes . the person dismissed is daniel , the writer of this prophecie , who received all the great visions of god mentioned therein , and i desire to observe concerning him as to our purpose in hand , two things . his qualifications . secondly , his employment . for the first , i shall only name some of them that were most eminent in him , and they are three . wisdome . love to his people . uprightnesse and righteousnesse in the discharge of that high place whereunto he was advanced . for the first , the holy ghost beareth ample testimony thereunto , dan. . , . as for these foure children , god gave them knowledge and skill in all learning and wisdome , and daniel had understanding in all visions and dreams . and in all matters of wisdome , and understanding that the king enquired of them , he found them ten times better then all the magicians and astrologers that were in all his realm . in all matters of wisdom , and understanding none in the whole babylonian empire full of wise-men and artists , were to be compared unto daniel and his companions , and ezekiel , . . rebuking the pride and arrogancie of tyrus with a bitter scorn , he sayes ; behold , thou art wiser than daniel , or thou thinkest thy self so , intimating that none in wisdom was to be compared unto him . love to his people . on this account was his most diligent enquiry into the time of their deliverance , and his earnest contending with god upon the discovery of the season , when it was to be accomplished , cha. . , , , . hence he is reckoned amongst them , who in their generation stood in the gap , in the behalf of others , noah , daniel and job . hence god calls the people of the jews , his people , ch. . seventy weeks are determined on thy people : the people of thy affections and desires , the people of whom thou art , and who are so dear unto thee , for his righteousnesse in discharging of his trust and office , you have the joynt testimony of god and man : his high place and preferment you have ; chap. . . he was the first of the three presidents who were set over the hundred & twenty other princes of the provinces ; & the holy ghost tels you that in the discharge of this high trust and great employment , he was faithfull to the utmost , verse . then the presidents and princes sought to finde occasion against daniel concerning the kingdome , but they could finde none occasion nor fault : forasmuch as he was faithfull , neither was there any errour or fault found in him . which also his enemies confest , verse . then said these men , we shall not find any occasion against this daniel , except we finde it against him concerning the law of his god . these qualifications i say amongst others were most eminent in this person , who here received his dismission from his employment . secondly , there is his employment it self , from which he is dismissed , and herein i shall only observe these two things . the nature of the employment it self . some considerable circumstances of it . for the first , it consisted in receiving from god , and holding out to others cleer and expresse visions concerning gods wonderfull providentiall alterations in kingdoms , and nations , which were to be accomplished , from the dayes wherein he lived , to the end of the world . all the prophets together had not so many cleer discoveries , as this one daniel concerning these things . for the latter , this is observable , that all his visions still close with some eminent exaltation of the kingdome of christ ; that is the centre where all the lines of his visions do meet , as is to be seen in the close almost of every chapter , and this was the great intendment of the spirit in all those glorious revelations unto daniel , to manifest the subserviency of all civill revolutions unto the interest of the kingdom of the lord christ . this then is the person concerning whom these words were used , and this was his employment . there is his dismission it self , go thou thy wayes , now this may be considered two wayes , singly , relating to his employment only . in reference to his life also . in the first sence , the lord dischargeth daniel from his further attendance on him , in this way of receiving visions and revelations concerning things that were shortly to come to passe , although happily his portion might yet be continued in the land of the living : as if the lord should say . thou art an inquiring man , thou art still seeking for further aquaintance with my minde in these things , but content thy selfe , thou shalt receive no more visions ; i will now imploy haggai , zechariah , and others , thou shalt receive no more , but i cannot close with this sense , for ; this is not the manner of god to lay aside those whom he hath found faithfull in his service , men indeed do so , but god chaneth nat : whom he hath begun to honour with any employment , he continueth them in it , whilest they are faithfull to him . daniel was now above an yeares old , as may be easily demonstrated by comparing the time of his captivity , which was in the third yeare of the reigne of jehojakim , chap. . . with the time of his writing this prophecy , which is expresly said to be in the reigne of cyrus the king of persia , chap. . . and therefore probably his end was very nigh ; and after this you heare of him no more ; who had he lived many dayes , it had been his sin , not to have gone up to jerusalem , the decree of cyrus giving liberty for a returne being passed . it is not then gods laying him aside from his office simply , but also his intimation that he must shortly lay down his mortality , and so come into the condition wherein he was to rest untill the end ; this then is his dismission , he died in his work , life and employment go together , go thou thy wayes . obs. . there is an appointed season wherein the saints of the most eminent abilities , in the most usefull employment , must receive their dismission , be their work of never so great importance , be their abilities never so choice and eminent , they must in their season receive their dismission . before i handle this proposition , or proceed to open the following words , i shall crave leave to bring the work of god , and the vvord of god , a little close together , and lay the parallel betvveen the persons dismissed , the one in our text , the other in a present providence , vvhich is very neare , only that the one lived not out halfe the dayes of the other . three personall qualifications we observed in daniel , all which were very eminent in the person of our desires . wisdome . there is a manifold wisdome , which god imparteth to the sons of men ; there is spirituall wisdome , that by the way of eminency is said to be from above , jam. . . which is nothing but the gracious acquaintance of the soule with the hidden wisdome of god in christ , cor. . . and there is a civill wisdome , or a sound ability of minde for the management of the affairs of men in subordination to the providence , and righteousnesse of god . though both these were in daniel , yet it is in respect of the latter that his wisdome is so peculiarly extolled . and though i am very farre from assuming to my self the skill of judging of the abilities of men , and would be farre from holding forth things of meere common report , yet , upon assured grounds i suppose this gift of god , ability of minde , and dextrous industry for the management of humane affairs may be ascribed to our departed friend . there are sundry things that distinguish this wisdom from that policie which god abhors , which is carnall , sensuall and devillish , jam. . . though it be the great darling of the men of the world ; i shall name one or two of them . a gracious discerning of the minde of god , according to his appearance in the affairs wherein men are employed , micah . . the lords voice cryeth unto the city , the man of wisdom shall see thy name , heare the rod , and who hath appointed it . it is the wisdom of a man , to see the name of god , to be acquainted with his will , his minde , his aime in things , when his providentiall voice crieth to the city . all the works of god have their voice , have their instruction : those of signal providences speak aloud , they cry to the city ; here is the wisdome of a man , he is a man of substance , a substantiall man , that can see his name in such dispensations . this carnall policie enquires not into , but is wholly swallowed up in the concatenation of things among themselves , applying secondary causes unto events , without once looking to the name of god , like swine following acorns under the tree , not at all looking up to the tree from whence they fall . such acquaintance with the seasons of providence , as to know the duty of the people of god in them , chron. . . the children of issachar , men that had understanding of the times , to know what israel ought to do : this it is indeed to be a man of understanding , to know in any season the duty of israel , that they may walke up to acceptation with god in the performance thereof . a thing which is neither prescribed in the rules , nor followed in the practise of men , wise only with that cursed politie which god abhors : to have a minde suited unto all seasons and tempers , so as to compasse their own selfish ends , is the utmost of their aime . now in both these did this gift of god shine in this deceased saint . he ever counted it his wisdom to look after the name of god , and the testification of his will , in every dispensation of providence , wherein he was called to serve : for this were his wakings , watchings , enquiries ; when that was made out , he counted not his businesse half done , but even accomplished , and that the issue was ready at the doore ; not what saith this man , or what saith that man , but what saith the lord ? that being evident ; he consulted not with flesh and bloud , and the wisdom of it , ( whereof perhaps , would he have leaned to it , he was as little destitute as any in his generation , i mean the whole wisdom of a man . ) the name of god was as land in every storm , in the discovery whereof , he had as happy an eye at the greatest seeming distance when the clouds were blackest , and the waves highest , as any . neither did he rest here : what israel ought to do , in every season , was also his enquiry ; some men have a wisdome to know things , but not seasons in any measure ; surely a thing in season , is no lesse beautifull then a word in season : as apples of gold in pictures of silver : there are few things which belong to civill affairs , but are alterable upon the incomprehensible variety of circumstances . these alter and change the very nature of them , and make them good or bad , that is useful or destructive . he that will have the garment that was made for him one yeer , serve him and fit him the next , must be sure that he neither increase nor vvane . importune insisting on the most usefull things , without respect to alterations of seasons , is a sad signe of a narrovv heart . he of vvhom vve speak , vvas vvise to discern the seasons , and performed things , vvhen both themselves , and the vvayes of carrying them on vvere excellently suited unto all coincidences of their season . and indeed , vvhat is most wisely proposed in one season , may be most foolishly pursued in another . it had been vvisdom in joshua not to have made any compact , but to have slain all the gibeonites ; but it vvas a folly sorely revenged in saul , vvho attempted to do the same . he vvho thinks the most righteous and sutable proposals or principles , that ever vvere in the vvorld ( setting aside generall rules of unchangeable righteousnesse , and equity compassing all times , places , wayes and forms of government ) must be perform'd as desirable , because once they were so , is certainly a stranger to the affairs of humane kinde . some things are universally unchangeable and indispensable amongst mem , supposing them to live answerable to the generall principles of their kinde : as that a government must be , without which , every one is the enemy of every one ; and all tend to mutuall destruction , which are appointed of god for mutuall preservation , that in government some do rule , and some be in subjection , that all rule be for the good of them that are ruled , and the like principles that flow necessarily from the very nature of political society . some things again are alterable & dispensable , meerly upon the account of preserving the former principles , or the like : if any of them are out of course , it is a vacuum in nature politick , for which all particular elements instantly dislodge and transpose themselves to supply , and such are all forms of government amongst men , which if either they so degenerate of themselves that they become directly opposite , or are so shattered by providential revolutions as to become uselesse to their proper end , may and ought to be changed , and not upon other accounts : but now for other things in government , as the particular way , whereby persons shall be designed unto it , the continuance of the same persons in it , for a lesse or a greater proportion of time , the exercise of more or lesse power by some sorts , or the whole body of them that are ruled , the uniting of men for some particular ends by bonds & engagements , and the like occasional emergencies , the universal disposal of them is roll'd on prudence to act according to present circumstances . love to his people : this was the second qualification , wherein daniel was so eminent . and our deceased friend , not to enter into comparison with them that went before , had cleerly such a proportion , as we may heartily desire that those who follow after , may drink but equall draughts of the same cup ; that as his pains , labour , travel , jeopards of his life , and all that was dear to him , relinquishment of relations and contentments , had sweetnesse and life from this motive , even intensenesse of affection to his people , the people of whom he was , and whose prosperity he did desire , needs no further demonstration , then the great neglect of self and all self-concernments which dwelt upon him , in all his tremendous undertakings : vicit amor patriae , or certainly he who had upon his brest and all his undertakings self-contempt so eminently engraven , could not have persisted wrestling with so many difficulties , to the end of his dayes : it was jerusalem , and the prosperity thereof , which was preferr'd to his chief joy . neither did he come short in righteousnesse in the administration of that high place whereto he was called ? nay , then this , there was not a more eminent stone in that diademe which he had in the earth . if he lay not at the bottom , yet at least he had a signall concurrence in such acts of justice , as antiquity hath not known , and posterity will admire . neither was it this or that particular act that did in this bespeak his praise , but a constant will and purpose of rendring to every one his due . i shall not insist upon particulars , in these and sundry other personall qualifications , between the persons mentioned a parallel may lie . as to employment , that of daniel was mentioned before : it was the receiving , and holding out from god , visions of signal providentiall alterations , disposing and transposing of states , nations , kingdoms , and dominions ; what he had in speculation , was this mans part to follow in action , he was an eminent instrument in the hand of god in as tremendous providentiall alteration , as such a spot of the world hath at any time received since daniel , foresaw in generall them all : and this , not as many have been carried along with the stream , or led by outward motives , and considerations far above their own principles and desires , but seeingly and knowingly , he closed with the minde of god , with full purpose of heart , to serve the will of the lord in his generation . and on this account did he see every mountain made a plain before-hand , by the spirit of the lord , and staggered not at the greatest difficulties , through unbelief , but being stedfast in faith , he gave glory to god . and to compleat the parallel , as daniel's visions were still terminated in the kingdom of christ ; so all his actions had the same aime and intendment . this was that which gave life , and sweetnesse to all the most dismall and black engagements that at anytime he was called out unto . all made way to the comming in of the promised glory . it was all the vengeance of the lord and his temple . a davidicall preparation of his paths in bloud , that he might for ever reign in righteousnesse and peace ; but be he so or so , the truth of our proposition is confirmed towards him . there is an appointed season when the saints of the most eminent abilities in the most usefull employments shall receive their dismission , &c. i shall briefly open the rest of the words , and so take up the proposition again , which vvas first laid dovvn . then , there is the term allotted to him in this state of his dismission , untill the end be . three things may be here intended in this vvord end , untill the end be . the end of his life , go thou thy wayes to the end of thy life , and dayes ; but this we before disallowed , not consenting that daniel received a dismission from his employment , before the end of his life and pilgrimage . the end of the world , go thy wayes to the end of the world : till then thou shalt rest in thy grave ; but neither yet doth this seem to be peculiarly intended in these vvords . the vvords in the close of the text do expresly mention that , calling it the end of the dayes ; and in so fevv vvords , the same thing is not needlesly repeated : besides , had this expression held out the vvhole time of his abode in the state of rest here signified , it must have been , go thou thy wayes , for thou shalt rest untill the end be ; so that , thirdly , the end here is to be accommodated unto the things , whereof the holy ghost is peculiarly dealing with daniel ; and that is the accomplishment of the great visions which he had received , in breaking the kingdomes of the world , and setting up the kingdome of the holy one of god : daniel is dismissed from further attendance in this service , he shall not see the actuall accomplishment of the things mentioned , but is dismissed and laid , aside unto the end of them . the vvord , untill , in the scripture is not such a limitation of time , as to assert the contrary to vvhat is excepted , upon its accomplishment : untill the end , doth not signifie , that he should not rest after the end of the things intimated , no more then it is affirmed that michal had children after her death , because it is said , that untill her death , she had none , sam. . . this then is that end that he is dismissed unto ; the appointed season for the accomplishment of those glorious things which he had foreshovvn . obs. god oftentimes suffers not his choicest servants to see the issue and accomplishment of these glorious things wherein themselves have been most eminently engaged . the third thing ( that vve may make haste ) is his state and condition , during the time vvhich he lies under this dismission , in these vvords , for thou shalt rest . there is nothing of difficulty in these vvords , but vvhat vvill naturally fall under consideration in the opening of the proposition which they hold out ; which is obs. . the condition of a dismissed saint is a condition of rest , thou shalt rest untill the end be . what this rest is , and from what , with wherein it consists , shall be afterwards explained . the last thing in the text is ; the utmost issue of all these dispensations , both as to his fore-going labour , and his present dismission , and following rest . thou shalt stand in thy lot , &c. here are two things considerable in these words , the season of the accomplishment of what is here foretold , and promised unto daniel , and that is in the end of the dayes , that is , when time shall be no no more , when a period shall be put to the dayes of the world : called the last day , the great day , the day of judgement ; that is the season of the accomplishment of this promise , the day wherein god will judge the world , by the man whom he hath ordained . obs. there is an appointed determinate season , wherein all things and persons according to the will of god will run into their utmost issue and everlasting condition . the thing foretold , and promised , that is , that he should stand in his lot . obs. there is an appointed lot for every one to stand in , and measured portion , which in the end they shall receive . there is an eminent lot hereafter , for men of eminent employment for god here . i shal not be able to handle all these several truths which lie in the words ; those only which are of most importance and most suitable , may briefly be handled unto you , and the first is , there is an appointed season wherein the saints of the most eminent abilities , in the most usefull employments must receive their dismission , zach. . . your fathers where are they ? and the prophets do they live for ever ? fathers , and prophets have but their season , and they are not : they have their dismission ; so old simeon professeth , nunc dimittis , luke . . now thou givest me a dismission : they are placed of god in their station , as a centinel in his watch-tower , and they have their appointed season , and are then dismissed from their watch . the great captain of their salvation comes , and saith , go thou thy wayes , thou hast faithfully discharged thy duty ; go now unto thy rest . some have harder service : some have harderduty then others : some keep guard in the winter , a time of storms and temptations , trials and great pressures : others in the sun-shine , the summer of a more flourishing estate and condition ; yet duty they all do ; all attend in the service ; all endure some hardship , and have their appointed season for their dismission : and be they never so excellent at the discharging of their duty , they shall not abide one moment beyond the bounds which he hath set them , who saith to all his creatures , thus far shall you go and no further . oftentimes this dismission is in the midst of their work , for which they seem to be most eminently qualified . the three most eminent works of god , in and about his children , in dayes of old , were his giving his people the law , and setling them in the land of canaan . his recovering them from the babylonish captivity , and his promulgation of the gospel unto them . in these three works , he employed three most eminent persons ; moses . in the first ; daniel in the second , and john baptist in the third , and neither of them saw the work accomplished , wherein they were so eminently employed : moses died the yeer before the people entred canaan : daniel , some few yeers before the foundation of the temple : and john baptist in the first yeer of the baptisme of our saviour , when the gospel which he began to preach , was to be published in its beauty and glory . they had all but their appointed seasons , though their abilities were eminent : who like unto them , and their employment excellent , what like it in the earth ? yet at their seasons , they must go their ways to rest , and lie down , till they stand in their lot at the end of the dayes . reas. . the generall condition of their mortality doth require that it should be so : it is appointed to all men once to die , heb. . . there is a stable law fixed concerning the sons of men , that is not upon the account of any usefulness here to be dispensed withall , the number of our moneths are with god ; he hath fixed our bounds , which we shall not passe : our dayes are as the dayes of an hireling , that have a certain prefixed and determinate end : their strength is not the strength of stones , neither is their flesh of brasse , that they should endure for ever . see job , , , . this ( i say ) requires that there should be an appointed season for their employment , for it is so for their lives : and yet there is more in it then this : for in the course of yeeres , god hath exempted two persons by his sovereignty from the condition of mortality , who walked with him in their generations . so that the bounds fixed to them were not upon the account of their lives , but meerly of the work they had in hand . god doth it , that he may be the more eminently seen in the carrying on his own works , which in their season he commits to them . should he leave his work always on one hand it would seem at length to be the work of the instrument only . though the people opposed moses at the first , yet it is thought they would have worshipped him at the last : and therefore god buried him where his body could not be found . yet indeed he had but the lot of most , who faithfully serve god in their generations : despised whilest they are present , idolized when they are gone . i do not know of any great work , that the lord carried out the same persons to be the beginners and enders of . he gave them all their seasons , that his power and wisdome might the more evidently appear in carrying it from one hand to another . god makes room as it were in his vineyard , for the budding , flourishing and fruit-bearing of other plants which he hath planted . great employments call for great exercise of graces . even in employments in and about providentiall things , there is the exercise of spirituall grace : as much faith and prayer , as much communion with god , walking before him and wrestling with him , may be used in casting down of armies , as in setting up of churches : god exerciseth all the graces of his , in the work he calleth them out unto . he principles them , by faith and fellowship with himself , for their employment ; and therefore he gives each individuall , but his appointed season , that others in whose hearts he hath lodged the same spirit wherewith they are endued , may come forth , and shew the fruits thereof . daniel lieth down in the dust , in rest and peace , and why so ? the spirit of prophecie is poured out on haggai and ze●hariah , &c. they must also carry on this work , and beare my name before my people . consider the use of this . vse . of exhortation unto all that are imployed in the work of god , especially such as with eminent abilities are engaged in eminent employments , you have but your alotted season for your work : your day hath its close , its evening : your night cometh , wherein none can work : the grave cannot praise the lord , death cannot celebrate him , it 's the living , the living that are fitted for that worke , isa. . , . it is true , men may alot you your season , and all in vain , but your times are in the hand of god ; that which he hath appointed out unto you shall stand ; be you never so excellent , never so usefull , yet the dayes of your service are as the dayes of an hireling , that will expire at the appointed season : be wise then to improve the time that is in your hands ; this is the praise of a man , the onely praise whereof in this world he is partaker , that he doth the will of god , before he fall asleep : that he faithfully serves his generation , untill he be no more . for a dying man to wrestle with the rebukes of god , and the complaints of his own conscience , for meeting with the end of his dayes , before he hath attained the midst of his duty , is a sad condition . you have your season , and you have but your season , neither can you lye down in peace , untill you have some perswasion that your worke as well as your life is at an end ; what ever then you finde to do , do it with all your strength , for there is neither wisdome , nor power in the grave whither you are going , ecclesiast . . . some particular rules may direct you herein . compare yonr selves with the saints of god , who were faithfull in their generations , and are now fallen asleep ; what a deal of work did josiah do in a short season ? what a light did john set up in a few yeares ? with what unwearied paines and industry did our deceased friend serve his generation ? it is said of caesar , that he was ashamed of his own sloth , when he found that alexander had conquered the eastern world , at the age wherein he had done nothing . behold here , one receiving his dismission about the age of yeares , and what a world of work for god , and the interest of the lord christ did he in that season ? and how well in the close , hath he parted with a temporall life for him , who by his death procured for him an eternall life , and now rest is sweet unto this labouring man . provoke one another by examples . be diligent to passe through your work , & let it not too long hang upon your hands : your appointed season may come before you bring it to the close ; yea search out work for god . you that are intrusted in power , trifle not away your season . is there no oppressed person that with diligence you might relieve ? is there no poor distressed widow or orphane , whose righteous requests you might expedite and dispatch ? are there no stout offenders against god and man that might be chastized ? are there no slack and slow counties and cities in the execution of justice , that might be quickened by your example ? no places destitute of the gospel that might be furnished and supplyed by your industry and wisdome ? can you not finde out something of these or the like nature to be dispatched with vigour and diligence ? nay do not innumerable particulars in each kinde lye upon your hands ? and is not your performance of them such a sacrifice as wherewith god is not well pleased ? your time is limited and appointed , you know not how soon you may be overtaken with it ; and would it not be desireable unto you , that you had done these things ? will it be bitternesse in the end , that you so laid out your endevours ? vse . all men have but their seasons in any worke , onely god abideth in it for ever : in every undertaking let your eye still be on him , with whom is the fulnesse and the residue of the spirit . jeremiah's great bewailing of josiah's death was doubtlesse made upon the account of his discerning that none would come after him to carry on the worke which he had begun , but the wickednesse of that people was come to their height : else god can raise up yet more josiahs : let him be eyed as the principall and onely abiding agent in any great undertaking . in the residue of the observations i shall be very brief . the next is . obs. god oftentimes suffers not the choicest of his servants to see the accomplishment of those glorious things wherein themselves have been most eminently engaged . the case of moses is most eminently known , he had a large share in suffering the persecutions which were allotted to the people : yeers banishment he endured in the wildernesse , under the reproach of christ yeers more spent in wrestling with innumerable difficulties , dangerous perils , mutinies , wars and contentions . at the close when he comes to look upon the laud , when the end of all that dispensation was to be wound up , and the rest and reward of all his toile and labour to be had , which formerly he had undergone for tvvice yeers ; go thou thy wayes , saith the lord , thou shalt rest , take thy dismission , thou shalt not enter into the good land , lie down here in the wildernesse in peace . john baptist goes and preaches the drawning nigh of the kingdom of god , but lived only to point out christ with his finger , cryes ; behold the lambe of god , i must decrease , and is cut off . david makes the great preparation for the temple , but he shal not see so much as the foundation laid . men must take their appointed lot . god will send by the hand of him whom he will send . daniel must rest untill the end be . it is said of some they began to deliver israel . the case of zerobbabel was very rare , who saw the foundation , and also the top-stone of the temple laid , and yet the work of jerusalem was not halfe finished in his dayes , as you may see , zach. chap. . reason . god oftentimes receives secret provocations from the choicest of his servants , which moves him to take them short of their desires . those of his own whom he employes in great workes , have great and close communion with him . god usually exercises their spirits in neer acts of fellowship with himself : they receive much from him , and are constrained to unburthen themselves frequently upon him ; now when men are brought into an intimacy with god , and have received great engagements from him , the lord takes notice of every working and acting of their soules in an especiall manner , and is oftentimes grieved and provoked with that in them which others can take no notice of : let a man read the story of that action of moses , upon which the lord told him directly he should not see the finishing of the work he had in hand , nor enter into canaan , numb. . , , . it will be a hard matter , to finde out wherein the failing was : he smote the rock with the rod , with some words of impatience , when he should onely have spoken to it , and this with some secret unbelief , as to the thing he had in hand : god deales with others visibly , according to their outward actions , but in his own he takes notice of all their unbelief , fears , withdrawings , as proceeeding from a frame in no measure answering those gracious discoveries of himselfe , which he hath made unto them , and on this account it is , that some are taken off in the midst of their work . to manifest that he hath better things in store for his saints then the best and utmost of what they can desire or ayme at here below . he had a heaven for moses , and therefore might in love and mercy deny him canaan . he employeth some eminently , their work is great , their end glorious , at the very last step almost of their journey , he takes off one and another , le ts them not see the things aymed at : this may be thought hard measure , strict severity , exact justice , yea as job complains , taking advantages against them ; see but what he calls them to , in calling them off from their greatest glories and excellencies on the earth , and all this will appear to be love , tendernesse and favour in the highest . whilest you are labouring for a handfull of first fruits , he gives you the full harvest ; whilest you are labouring for the figure here below , he gives you the substance above . should you see the greatest worke , wherein any of you were ever ingaged , brought to perfection , yet all were but as a few drops compared with that fulnesse which he hath prepared for you . the lord then doth it to witnesse to the children of men , that the things which are seen the best of them , are not to be compared with the things that are not seen , yea the least of them , in as much as he takes them whom he will honour , from the very doore of the one , to bear them into the other . the meanest enjoyment in heaven is to be preferred before the richest on earth , even then when the kingdome of christ shall come in most beauty and glory . use . you that are ingaged in the work of god , seeke for a reward of your service in the service it selfe . few of you may live to see that beauty & glory which perhaps you aime at as the end of all your great undertakings for god , whereinto you have been engaged . god will proceed his own pace , and calls on us to go along with him , and in the mean time , untill the determinate end come , to wait in faith , and not make haste . those whose mindes are so fixed on , and swallowed up with some end ( though good ) which they have proposed to themselves , do seldome see good dayes , and serene in their own soules , they have bitternesse , wrath and trouble all their dayes : are still pressing to the end proposed , and commonly are dismissed from their station before it be attained . there is a sweetnesse , there is a wages to be found in the work of god it selfe : men who have learned to hold communion with god in every work he calls them out unto , though they never see the maine harvest they aime at in generall , yet such will rest satisfied and submit to the lords limitation of their time : they bear their owue sheaves in their bosomes . seeing god oftentimes dismisses his choisest servants , before they see , or taste of the maine fruits of their endeavours ; i see not upon what account consolation can be had in following the lord in difficult dispensations , but only in that reward which every duty bringeth along with it , by communion with god in its performance . make then this your aime , that in sincerity of heart , you do the work of god in your generation : finde his presence with you , his spirit guiding you , his love accepting you , in the lord christ , and when ever you receive your dismission , it will be rest and peace , in the meane time , you will not make haste . see a bottome and ground of consolation , when such eminent instruments as this departed worthy , are called off from their station when ready to enter upon the harvest of all their labours , watchings , toylings , and expence of bloud , god hath better things for them in store , abiding things , that they shall not injoy for a day or two , which is the best of what they could hope for here , had they lived to see al their desires accōplished ; but such as in the fulnesse whereof , they may lie downe in peace to eternity . why do we complaine ? for our ovvne losse ? is not the residue , and fulnesse of the spirit vvith him , vvho gave him his dismission ? for his losse , he lived not to see ireland in peace , but enjoyes the glory of that eternall kingdome that vvas prepared for him before the foundation of the world , vvhich is the condition held out in the third observation . obs. the condition of a dismissed saint is a condition of rest , go thy way , untill the end be ; for thou shalt rest . the apostle gives it in as the issue of a discourse from a passage in the psalmes , there remaineth , therefore a rest unto the people of god , heb. . . it remains , and is reserved for them , this the lord hath solemnly proclaimed from heaven , revel. . . blessed are the dead which die in the lord , from henceforth , yea , saith the spirit , that they may rest from their labours , and their works do follow them : they go into a blessed condition of rest ; there is not any notion under which the state of a dismissed saint , is so frequently described as this , of rest , which indeed is the proper end and tendency of all things ; their happinesse is their rest ; their rest is all the happinesse they can be partakers of : fecisti nos ad te domine , & inquietum est cor nostrum , donec veniat ad te . now rest holds out two things unto us , a freedom from what is opposite thereunto , wherein those that are at rest , have been exercised , in reference whereunto they are said to be at rest . some thing which suites them , and satisfies their nature in the condition wherein they are ; and therefore they are at rest , which they could not be , were it not so with them , for nothing can rest , but in the full fruition , and enjoyment of that which satiates the whole nature of it in all its extent and capacity . we must then briefly inquire , what it is that the saints are at rest from , and secondly , what it is that they are at rest in , which i shall do very speedily . the many particulars which they are at rest from , may be referred unto two general heads , sin . labour , and travel . sin ; this on all consideration , whatever , is the main disquietnesse of the soule ; temptations to it , actings in it , troubles for it , they are the very egypt of the soule , it's house and place of bondage , and vexation ; either the power of it indwelling , or the guilt of it pressing , are here still disquieting the soule . for the first , how doth paul complain , lament , yea cry out concerning it , rom. . . o wretched man that i am ! and what a sad , restlesse , and tumultuating condition upon this account doth he describe in the verses foregoing ? the best , the wisest , the holiest of the saints , on this account are in a restlesse condition . suppose a man a conquerour in every battel , in every combate that he is engaged in , yet vvhilest he hath any fighting , though he be never foiled , yet he hath not peace . though the saints should have successe in every engagement against sin , yet because it vvill still be rebelling , still be fighting , it vvill disturbe their peace . so also doth the guilt of it ; our saviour testifieth , that a sense of it wil make a man to be weary and heavy-laden , mat. . . this oftentimes makes the inhabitants of sion , say they are sick , for though an end be made of sin as to the guilt of it in the bloud of christ , yet by reason of our darknesse , folly , and unbeliefe , and the hiding of the countenance of god , the conscience is oftentimes pressed with it , no lesse then if it lay indeed under the whole vveight and burthen of it . i shall not instance in more particulars , concerning this cause of want of rest , and disquietnesse , the perplexity of temptations , buffettings & winnowings of satan , allurements and affrightments of the world , darknesse and sorrows of unbeliefe , and the like do all set in against us upon this account . this in general is the first thing , that the dismissed saints are at rest from : they , sin no more , they wound the lord jesus no more , they trouble their own souls no more , they grieve the spirit no more , they dishonour the gospel no more , they are troubled no more with satans temptations without , no more with their own corruption within , but lie down in a constant enjoyment of one everlasting victory over sin , with all its attendants : saith the spirit , they rest from their labours , revel. . those labours which make them faint , and vveary , their contending with sin to the uttermost ; they are no more cold in communion , they have not one thought that wanders off from god to eternity : they lose him no more , but alwayes lie down in his bosome vvithout the least possibility of disturbance . even the very remembrance of sin is svveet unto them , when they see god infinitely exalted , and admired in the pardon thereof . they are free from trouble , and that both as to doing , and suffering : fevv of the saints , but are called out in one kinde or another to both these . every one is either doing for god , or suffering for god , some both do and suffer great things for him : in either of them there is pain , vvearinesse , travel , labour , trouble , sorrovv-and anxiety of spirit ; neither is there any eminent doing or vvorking for god , but is carried on vvith much suffering to the outvvard man . what a life of labour and trouble did our deceased friend lead for many yeers in the flesh ? hovv vvere his dayes consumed in travel ? god calling him to his foot , and exercising him to understand the svveetnesse of that promise , that they that die in him , shall have rest : many spend their dayes deliciously , vvith so much contentment to the flesh , that it is impossible they should have any foretaste and svveet rellish of their rest that is to come . the apostle tels us that there remains a rest for the people of god ; and yet vvithall , that they vvho believe are entred into that rest , those vvho in their labours , in their travels do take in the svveetnesse of that promise of rest , do even in their labour make an entrance thereinto . this then secondly , they rest from all trouble and anxiety that attend them in their pilgrimage , either in doing or suffering for god . heb. . , . they enter into rest , and cease from their work ▪ god wipes all tears from their eyes , there is no more watching , no more fasting , no more wrestling , no more fighting , no more bloud , no more sorrow , the ransomed of the lord do return vvith everlasting joy on their heads , and sorrovv & sighing flyavvay . there tyrants pretend no more title to their kingdom ; rebels lie not in vvait for their bloud ; they are no more awakened by the sound of the trumpet , nor the noise of the instruments of death : they feare not for their relations , they weep not for their friends , the lambe is their temple , and god is all in all unto them . this will not compleat their rest , something further is required thereto : even something to satisfie , everlastingly content and fill them in the state and condition wherein they are . free them in your thoughts from what you please , without this , they are not at rest . this then you have in the second place , god is the rest of their soules , psal. . returne to thy rest , o my sou . dismissed saints rest in the bosome of god , because in the fruition and enjoyment of him they are everlastingly satisfied , as having attained the utmost end whereto they were created , all the blessednesse whereof they are capable . i could almost beg for liberty a little to expatiate in this meditation of the sweet , gracious , glorious , satisfied condition , of a dismissed saint . but the time is spent , and therefore without holding out one drop of water to quench the feigned fire of purgatory , or drawing forth any thing to discover the vanity of their assertion , who affirme the soul to sleep , or to be nothing untill the resurrection ; or their 's who assigning to them a state of subsistence and perception , do yet exclude them from the fruition of god , without which there is no rest , untill the end of all , with such other by-perswasions , as would disquiet the condition , or abridge the glory of those blessed soules , which yet were a facile undertaking , i shall draw towards a close . there are points yet remaining , i shall speak onely to the first of them , and that as an use of the doctrine last proposed , and i have done . then you see there is an appointed determinate season , wherein all things and persons , according to the will of god will runne into their utmost issue and everlasting condition . thou art going , who ever thou art , into an abiding condition , and there is a lot appointed for thee , wherein lies an estate everlastingly unchangeable . it is the utmost end whereunto thou art designed , and when once thou art entred into that lot , thou art everlastingly engaged : no more change , no more alteration , if it be well with thee , it will abide : if otherwise expect not any relief . in our few dayes we live for eternity , in our mutable estate we deal for an unchangeable condition . it is not thus onely in respect of particulars , but god hath appointed a day , wherein he will judge all the world by the man whom he hath ordained . an end is comming unto all that whole dispensation under which we are . to you who by the riches of free grace have obtained union and communion with the lord jesus , rest and peace , when god shall everlastingly raine snares , fire and brimstone upon the workers of iniquity . some mock indeed , and say , where is the promise of his comming ? but we know , the lord is not slack , as some men count slacknesse , but exerciseth patience untill the appointed season , for the bringing about of his own glorious ends , which he hath determined concerning his creatures . why should we then complain , when any one , perhaps before our expectation , but yet according to gods determination , makes an entrance into the end of all ? all things work , to that season . this state of things is not for continuance . that which is incumbent , is in this uncertain space of time alotted to us , to give all diligence to make our calling and election sure , as also to serve the lord faithfully in our generations , wherein we cannot be surprized : we have an example in him who is gone before ; it is true , the lord jesus is our primitive pattern and example : but those also who have followed him , wherein they have followed him , are to be eyed and marked as provocations to the same labour of faith and love , wherein they were exercised . and that this use may be made by this assembly , i shall adde one word concerning him from whom is the occasion thereof . every man stands in a threefold capacity . naturall civill . religious . and there are distinct qualifications , that are suited unto these severall capacities . to the first as the ornaments and perfections of nature , are suited some seeds of those heroicall vertues , as courage , permanency in businesse , &c. which being in themselves morally indifferent , have their foundations eminently laid in the natures of some persons , which yet hinders not , but that their good improvement is of grace . to the second , or mans civill capacity , there are many eminencies relating as peculiar endowments , which may be referred unto the three heads of ability , faithfulnesse , and industry , that through them neither by weaknesse , treachery nor sloth the workes and employments incumbent on men in their civill state and condition may suffer . mens peculiar ornament and emprovement in their religious capacitie , lies in those fruits of the spirit which we call christian graces : of these in respect of usefulnesse there are three most eminent , viz. faith , love , and selfe-deniall . i speak of them upon another account then the apostle doth , where he placeth hope amongst the first three of christian graces . now all these in their severall kindes vvere as eminent in the person deceased in his severall capacities , as perhaps is usually found in any one in a generation . my businesse is not to make a funerall oration . onely i suppose that without offence i may desire , that in courage and permanency in businesse , ( which i name in opposition to that unsetled pragmatical shufling disposition which is in some men ) in ability for wisdome and counsell , in faithfulnesse to his trust and in his trust , in indefatigable industry in the pursuit of the work committed to him , in faith on the promises of god , and acquaintance with his mind in his mighty works of providence , in love to the lord jesus and all his saints , in a tender regard to their interest , delight in their society , contempt of himself and all his for the gospel's sake , with eminent self-deniall in all his concernments , in impartiality and sincerity in the execution of justice , that in these and the like things we may have many raised up in the power and spirit wherein he walked before the lord , and the inhabitants of his nation . this ( i say ) i hope i may speake without offence he upnn such an occasion as this ; my businesse being occasionally to preach the word , not to carry on a part of a funerall ceremonie , i shall adde no more , but commit you to him , who is able to prepare you for your eternall condition . finis . a treatise of the dominion of sin and grace wherein sin's reign is discovered, in whom it is, and in whom it is not : how the law supports it, how grace delivers from it, by setting up its dominion the heart / by john owen ... owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a treatise of the dominion of sin and grace wherein sin's reign is discovered, in whom it is, and in whom it is not : how the law supports it, how grace delivers from it, by setting up its dominion the heart / by john owen ... owen, john, - . [ ], p. printed by j. l. for william marshall ..., london : . reproduction of original in bristol public library, bristol, england. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sin -- early works to . grace (theology) - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - simon charles sampled and proofread - simon charles text and markup reviewed and edited - pfs batch review (qc) and xml conversion a treatise of the dominion of sin and grace , wherein sin 's reign is discovered , in whom it is , and in whom it is not : how the law supports it : how grace delivers from it , by setting up its dominion in the heart . rom. vi . . for sin shall not have dominion over you , for ye are not under the law but under grace . by the late pious and learned minister of the gospel john owen , d. d. london , printed by j. l. for william marshal , at the bible in newgate-street , . to the serious reader . one of the great gospel enquiries that a christian ought to be most critical and curious in resolving to himself , upon the most impartial examination of his own heart , concerning his spiritual state , and standing in grace , is , whether he be in the faith or no ? which doubt can be resolved but two ways , either by faith it self , closing with its true objects as offered in the gospel in its direct act ; and so it evidenceth it self , being the evidence of things not seen , as all the natural senses evidence themselves by their own acts upon their proper objects : for he that sees the sun , hath argument enough to himself , that he is not blind , but hath a seeing eye , and faith , therefore is frequently represented to us by seeing as john vi . . and elsewhere ; which evidence is according to the degrees of faith , weaker or stronger , and hence carries lesser or greater assurances with it ; but such as are of the highest and best nature , giving the greatest glory to the grace and truth of god , and the firmest stay to the soul in the greatest storms of temptation , being as an anchor fastened within the vail sure and stedfast . or else additionally , that our joy may be full ; and , for further confirmation , especially in such cases wherein our faith seems to fail us , and we are like thomas , god hath out of his abundant grace in the gospel provided arguments for us to raise from spiritual sence , to judge of our state and standing by . but this requires the teachings of the spirit , and thence a spirit of discerning , experience of , and insight into our own hearts and ways , with senses exercised by reason of use , that these grounds and arguments may be matter of comfort and establishment unto us . i call these latter evidences , subordinate ones , and additional to that of faith , of great use by way of establishment and confirmation unto believers , provided they be not abused to sole resting and reliance upon them , to the great prejudice of our life , of faith , for we live by faith ( so must all repenting sinners when they have attained to the highest pitch of holiness in this life ) and not by sense , no not spiritual sense ; it 's a good hand-maid to faith , but no good mistress to it . moreover trials of this nature are often of a marvellous awakening , and convincing nature unto poor secure sinners , formal and hypocritical professors , for many of them hold true with great demonstration in the negative , joh. iij. . he that loveth not his brother , abideth in death . and v. . in this the children of god and the children of the devil are manifest , whosoever doth not righteousness is not of god , neither he that loveth not his brother . now these tests come upon an unregenerate man , as clear and strong convictions of his undone estate , when by gospel light shining into his dark heart , it evidently appears , that there is a total absence of such eminent graces , that are inseparable from a child of god ; but when a poor broken-hearted , self-condemning sinner comes to try himself by these tests , especially under great temptation , he chargeth all that he finds in himself for hypocrisy , formality and sin , sits altogether in darkness in respect of those sparks of internal light , and is fain at last when he hath broken all his flints , and worn out all his steel , in compassing himself about with sparks of his own kindling , to turn unto christ by faith , as a prisoner of hope , believing in hope against hope ; and from him to fetch by a direct act of faith , as from the sun of righteousness , all his light of life and comfort , and then he will be able to light all his small tapers , yea all inferiour arguments of his good estate will , flow in with much enlargement , and increase of consolation . as streams of living water flowing forth of the fountain , set open for sin and for vncleanness , into the belly of the true believing sinner , receiving by faith of the fulness of christ through the spirit , abundantly supplying him with rivers of true substantial living graces and consolations , being filled with the fruits of righteousness , to the praise and glory of christ. now among disquisitions of this latter nature and use , this is none of the least , whether we are under the dominion of sin or no ? either we are or are not ; if we are , our state is most certainly dangerous ; for such are under the law , and the law hath concluded all under wrath. if we are not under sin 's dominion , we are in a blessed and happy estate , being under grace ; for these two dominions divide the world , and every son and daughter of adam is under one or the other , and none can be under both at the same time . now our being under grace can be no way better evidenced than by our being in christ by faith , for he that is so is a new creature , is passed from death to life , will still be mortifying sin , the strong man in sin 's dominion being cast out , and therefore faith is said to be our victory , through the supply of all grace received from jesus christ. indeed it calls for no small spiritual skill and understanding to pass aright judgment in these matters : undoubtedly many are deceived in taking wrong measures to search out these deep things of god , taking them to belong to the mere faculties and endowments of a natural man , not considering that they are of the spirits revelation only : and hence it is that many poor creatures in a bondage state under the law , and therefore under sin 's dominion , do work like slaves in the dunghil of their own hearts , to find out some natural religion or moral goodness in themselves , to recommend them unto god ; but such recommendation must be under the law , it cannot be under grace ; and therefore such are under the dominion of sin infallibly as the israelites were , which followed after the law of righteousness but attained not unto the law of righteousness . wherefore , because they sought it not by faith , but as it were by the works of the law , for they stumbled at that stumbling stone , rom. ix . . and it is greatly to be bewailed , that many professors that sit under the means of grace , are so tender of their secure and palliated consciences , that they cannot indure that the rays of true gospel light should shine directly into their hearts , being contented with a name only , that they do live ; they are loath to come to any narrow search or trial , least they should be found out and appear to themselves in their ugly shapes , whilst they are willing that all the world should have a good opinion of them , under which they cannot admit of any inward disturbances , but desire to sleep in a whole skin . others there are , sincere , broken-hearted believers , scared at the rock of presumption , on which they see so many professors wracked daily , are apt to fall upon the other extream , and too wrongfully , to free grace , condemn themselves , as being under the dominion of sin , and therefore censure themselves to be under the law and wrath , notwithstanding all their seeming faith and holiness , calling that presumption and this hypocrisy : hence returning to a kind of spirit of bondage again to fear , their faith is shaken by prevailing unbelief , their peace is broken , and all gospel ordinances rendred ineffectual , as to their true ends of profit , edification and comfort . hence , though they are truly under grace , they do not know , or rather through temptation , will not acknowledge it , but go mourning all the day long , because of the oppressor , and the enemy : but i beseech such a poor soul to consider a little , and not to receive the grace of god in vain , dost thou groan under the vsurpation and oppression of remaining sin , and is this the dominion of it ? is there no difference between sin 's dominion , and sin 's tyranny and vsurpation ? dominion is upon account of right of conquest , or subjection , there is upon both that sin reigns in , carnal and unregenerate men , who yield up their members as instruments of vnrighteousness unto sin , but you reckon your selves dead unto sin , having no joy in its prevalency but grief , being planted in this respect , in the likeness of christ's death , who died unto sin once , but dieth no more . sin shall have no more dominion over him ; likewise reckon ye also your selves dead indeed unto sin , but alive unto god through jesus christ our lord , i. e. to be under grace , to put your self freely and joyfully under the conduct and dominion of jesus christ , and to keep up a continual fight and opposition against the prevailing power of sin. indeed sin will often , as an out-lying watchful enemy , make its assaults and incursions on the best of god's children , as it did on david , hezekiah , peter , and though it may make breaches upon them , sin shall not have a dominion , and set up a throne of inquity in their hearts . grace will beat out sin 's throne ; for , indeed , the words of this text , that is , the subject of the ensuing treatise , carry the force of a promise to the saints , to animate and encourage them to fight against sin under the banner of our lord jesus , the captain of our salvation made perfect through sufferings ; for sin shall not have dominion , &c. in treating of which text , this late learned and reverend author hath acted the part of a good work man , that rightly divided the word of god ( as in all his other writings of the like nature ) giving every one their portion , as it belongs to them , with so much perspicuity and demonstration , that if ( christian reader ) thou wilt afford a little time and pains to read , meditate , dilate and digest well the truths here laid before thee , through the blessing of the god of all grace , thou wilt find much satisfaction , and real spiritual advantage unto thy soul , either to awaken and recover thee from under the dominion of sin ( the dangerous and palpable symptoms thereof , being here plainly made manifest ) or else to discover thy happy estate in being taken from under the law , and brought under the dominion of grace , whereby thou maist assume great encouragement to thy self , to proceed more chearfully in running the race set before thee . it 's enough to say , that the author hath left his encomium firmly rooted in the minds of all pious and learned men , that are acquainted with his writings , polemick or practical : yea , his renown will always be great in after generations among the churches of christ , and all true lovers of the great truths of the gospel . and that he is the author of this small tract is sufficient to recommend it to thy most serious perusal , taking this assurance , that it was left ( among other writings of great value ) thus perfected for the press by his own hand , and is now by his worthy relict published for the benefit of others besides her self . i doubt not but thou wilt say , that it will answer the several lines that hath been drawn in thy heart , by sin or grace , as face answereth face in a glass , and that this may be the effect of thy perusal thereof , in order to thy spiritual and eternal wellfare , is the hearty desire and prayer of thy unfeigned well-wisher , j. c. the contents . chap. i. what sin is consistent with the state of grace , and what not . sin 's great design in all , to obtain dominion : it hath it in vnbelievers , and contends for it in believers . the ways by which it acts . page chap. ii. the enquiries for understanding the text proposed ; the first spoken to : viz. what is the dominion of sin , which we are freed from , and discharged of by grace . page chap. iii. the second enquiry spoken to ; whether sin hath dominion in us or no ? in answer to which it 's shewed , that some wear sin 's livery , and they are the professed servants thereof . there are many in which the case is dubious , where sin 's service is not so discernable . several exceptions are put in against its dominion , where it seems to prevail . some certain signs of its dominion . graces and duties to be exercised for its mortification . page chap. iv. hardness of heart spoken to , as an eminent sign of sin 's dominion , and is shewed , that it ought to be considered as total or partial . page chap. v. the third enquiry handled , viz. what is the assurance given us , and what are the grounds thereof , that sin shall not have dominion over us ? the ground of this assurance is , that we are not under the law but grace . the force of this reason shewed , viz. how the law doth not destroy the dominion of sin , and how grace dethrones sin and gives dominion over it . page chap. vi. the practical observations drawn from , and application made of , the whole text. — page . a treatise of the dominion of sin and grace , rom. vi . . for sin shall not have dominion over you , for ye are not under the law but under grace . chap. i. what sin is consistent with the state of grace , and what not . sins great design in all , to obtain dominion : it hath it in vnbelievers , and contends for it in believers . the ways by which it acts . the psalmist treating with god in prayer about sin , acknowledgeth , that there are in all men unsearchable errors of life , beyond all humane understanding or comprehension ; with such daily sins of infirmity , as stand in need of continual cleansing and pardon , psal. xix . . who can understand his errors ? cleanse thou me from secret faults . but yet he supposeth that these things are consistent with a state of grace , and acceptation with god. he had no thought of any absolute perfection in this life ; of any such condition as should not stand in need of continual cleansing and pardon . wherefore there are or may be such sins in believers , yea many of them , which yet under a due application unto god , for purifying and pardoning grace , shall neither deprive us of peace here , nor endanger our salvation hereafter . but he speaks immediately of another sort of sins , which partly from their nature , or what they are in themselves ; and partly from their operation and power , will certainly prove destructive unto the souls of men wherever they are . v. . keep back thy servant also from presumptuous sins ; let them not have dominion over me , then shall i be upright , and i shall be innocent from the great transgression . this is the hinge whereon the whole cause and state of my soul doth turn . although i am subject to many sins of various sorts , yet under them all i can and do maintain my integrity and covenant vprightness in walking with god ; and where i fail am kept within the reach of cleansing and pardoning mercy continually administred unto my soul by jesus christ. but there is a state of life in this world wherein sin hath dominion over the soul ; acting it self presumptuously , wherewith integrity and freedom from condemning guilt are inconsistent . this state therefore , which is eternally ruinous unto the souls of men , he deprecates with all earnestness , praying to be kept and preserved from it . what he there so earnestly prays for , the apostle in the words of the text promiseth unto all believers , by virtue of the grace of christ jesus administred in the gospel . both the prayer of the prophet for himself , and the promise of the apostle in the name of god unto us , do manifest of how great importance this matter is , as we shall declare it to be immediately . there are some things supposed or included in these words of the apostle . these we must first a little enquire into , without which we cannot well understand the truth it self proposed in them . as , it is supposed , that sin doth still abide in and dwell with believers . for so is the meaning of the words . that sin which is in you shall not have dominion over you ; that is , none of them who are not sensible of it , who groan not to be delivered from it , as the apostle doth , rom. vij . . those who are otherwise minded , know neither themselves , nor what is sin , nor wherein the grace of the gospel doth consist . there is the flesh remaining in every one which lusteth against the spirit , gal. v. . and it adheres unto all the faculties of our souls ; whence it is called the old man , rom. . . ephes. . . in opposition unto the renovation of our minds , and all the faculties of them called the new man , or new creature in us . and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. xiij . . a continual working and provision to fulfil its own lusts : so that it abides in us in the way of a dying , decaying habit , weakned and impaired ; but acting its self in inclinations , motions and desires , suitable unto its nature . as scripture and experience concurr herein , so a supposition of it is the only ground of the whole doctrine of evangelical mortification . that this is a duty , a duty incumbent on believers all the days of their lives , such a duty as without which they can never perform any other in a due manner ; will not be denied by any , but either such as are wholly under the power of atheistical blindness , or such as , by the fever of spiritual pride , have lost the understanding of their own miserable condition ; and so lie dreaming about absolute perfection . with neither sort are we at present concerned . now the first proper object of this mortification is this sin that dwells in us . it is the flesh which is to be mortified , the old man which is to be crucified , the lusts of the flesh with all their corrupt inclinations , actings , and motions that are to be destroyed , rom. vi . . gal. v. . col. iij. . unless this be well fixed in the mind , we cannot understand the greatness of the grace and privilege here expressed . . it is supposed that this sin which in the remainders of it , so abides in believers , in various degrees , may put forth its power in them , to obtain victory and dominion over them . it is first supposed , that it hath this dominion in some , that it doth bear rule over all unbelievers , all that are under the law ; and then that it will strive to do the same in them that believe , and are under grace . for affirming that it shall not have dominion over us , he grants that it may or doth contend for it , only it shall not have success , it shall not prevail . hence it is said to fight and war in us , rom. vij . . and to fight against our souls , pet. ij . . now it thus fights and wars and contends in us for dominion ; for that is the end of all war : whatever fights , it doth it for power and rule . this therefore is the general design of sin in all its actings . these actings are various , according to the variety of lusts in the minds of men ; but its general design in them all , is dominion . where any one is tempted and seduced of his own lusts , as the apostle james speaks , be it in a matter never so small or so unusual , or the temptations thereunto may never occurr again ; the design of sin lies not in the particular temptation , but to make it a means to obtain dominion over the soul. and the consideration hereof should keep believers always on their guard against all the motions of sin ; though the matter of them seem but small , and the occasions of them such as are not like to return . for the aim and tendancy of every one of them is dominion and death , which they will compass , if not stopt in their progress , as the apostle there decalres , james i. , . believe not its flatteries , is it not a little one ? this is the first or shall be the last time : it requires only a little place in the mind and affections , it shall go no farther : give not place to its urgency and solicitations ; admit of none of its excuses or promises ; it is power over your souls unto their ruine that it aims at in all . . there are two ways in general whereby sin acts its power , and aims at the obtaining this dominion , and they are the two only ways whereby any may design or attain an unjust dominion ; and they are deceit and force ; both of which i have fully described in another discourse . with respect whereunto it is promised , that the lord christ shall deliver the souls of the poor that cry unto him , from deceit and violence , psal. lxxii . . these are the two only ways of obtaining an unjust dominion ; and where they are in conjunction , they must have a mighty prevalency , and such as will render the contest hazardous . there are few believers but have found it so , at least in their own apprehensions ; they have been ready to say at one time or another , we shall one day fall by the hand of this enemy ; and have been forced to cry out unto jesus christ for help and succour with no less vehemency than the disciples did at sea , when the ship was covered with waves , lord save us , we perish , matth. viij . , . and so they would do , did he not come in seasonably to their succour , heb. ij . . and herein the soul hath frequently no less experience of the power of christ in his grace , than the disciples on their out-cry had of his soveraign authority , when he rebuked the winds and the seas , and there was a great calm . this dominion of sin is that which we have here security given us against : though it will abide in us , though it will contend for rule by deceit and force , yet it shall not prevail , it shall not have the dominion . and this is a case of the highest importance unto us . our souls are and must be under the rule of some principle or law. and from this rule , our state is determined and denominated . we are either servants of sin unto death , or of obedience unto righteousness , rom. vi . . this is the substance of the discourse of the apostle in that whole chapter ; namely , that the state of the soul , as unto life and death eternal , follows the conduct and rule that we are under . if sin have the dominion , we are lost for ever . if it be dethrown'd , we are safe . it may tempt , seduced and entice , it may fight , war , perplex and disquiet , it may surprize into actual sin ; yet if it have not the dominion in us , we are in a state of grace and acceptation with god. chap. ii. the enquiries for understanding the text proposed ; the first spoken to : viz. what is the dominion of sin , which we are freed from , and discharged of by grace . we shall enquire into three things from the words of this text. i. what is that dominion of sin , which we are freed from , and discharged of by grace . ii. how we may know whether sin hath the dominion in us or no. iii. what is the reason and evidence of the assurance here given us , that sin shall not have dominion over us ; namely , because we are not under the law , but under grace . . as unto the first of these , i shall only recount some such properties of it , as will discover its nature in general ; the particulars wherein it doth consist , will be considered afterwards . . the dominion of sin is perverse and evil , and that on both the accounts which render any rule or dominion so to be . for , . it is vsurped . sin hath no right to rule in the souls of men. men have no power to give sin a right to rule over them . they may voluntarily enslave themselves unto it ; but this gives sin no right or title . all men have originally another lord , unto whom they owe all obedience ; nor can any thing discharge them from their allegiance thereunto : and this is the law of god. the apostle saith indeed , that unto whom men yield themselves servants to obey , his servants they are to whom they obey , whether of sin unto death , or of obedience unto righteousness , v. . and so it is , men are thereby the proper servants of sin ; they become so by their own voluntary subjection unto it : but this gives sin no title against the law of god , whose right alone it is to bear sway in the souls of men . for all that give up themselves to the service of sin , do live in actual rebellion against their natural leige lord. hence sundry things do follow : first . the great aggravation of the evil of a state of sin. men who live therein , do voluntarily wrest themselves , what lieth in them , from under the rule of the law of god , and give up themselves to be slaves unto this tyrant . could it lay any claim to this dominion , had it any title to plead , it were some alleviation of guilt in them that give up themselves unto it . but men yield up themselves to the slavery of sin , as the apostle speaks ; they reject the rule of god's law , and chuse this foreign yoke , which cannot but be an aggravation of their sin and misery . yet so it is , that the greatest part of men do visibly and openly profess themselves the servants and slaves of sin. they wear its livery , and do all its drudgery ; yea they boast themselves in their bondage , and never think themselves so brave and gallant , as when by profane swearing , drunkenness , uncleanness , covetousness , and scoffing at religion , they openly disavow the lord whom they serve , the master to whom they do belong . but their damnation sleepeth not , whatever they may dream in the mean time . . hence it follows that ordinarily all men have a right in themselves , to cast off the rule of sin , and to vindicate themselves into liberty . they may when they will , plead the right and title of the law of god unto the rule of their souls , to the utter exclusion of all pleas and pretences of sin , for its power . they have right to say unto it , get thee hence , what have i to do any more with idols ? all men , i say , have this right in themselves , because of the natural allegeance they owe to the law of god ; but they have not power of themselves to execute this right , and actually to cast off the yoke of sin ; but this is the work of grace . sin 's dominion is broke only by grace . but you will say then , unto what end serves this right , if they have not power in themselves to put it in execution ? and how can it be charged as an aggravation of their sin , that they do not use the right which they have , seeing they have no power so to do ? will you blame a man that hath a right to an estate if he do not recover it , when he hath no means so to do ? i answer briefly three things . st . no man living neglects the use of this right , to cast off the yoke and dominion of sin , because he cannot of himself make use of it ; but meerly because he will not . he doth voluntarily chuse to continue under the power of sin , and looks on every thing as his enemy , that would deliver him . the carnal mind is enmity against god , it is not subject unto his law , nor can it be , rom. viii . . when the law comes at any time to claim its right and rule over the soul , a man under the power of sin , looks on it as his enemy that comes to disturb his peace , and fortifies his mind against it . and when the gospel comes and tenders the way and means for the souls delivery , offering its aid and assistance unto that end ; this also is looked on as an enemy , and is rejected , and all its offers unto that end . see prov. i. , , , , , . and john iii. . this then is the condition of every one that abides under the dominion of sin : he chuses so to do ; he continues in that state by an act of his own will ; he avows an enmity unto every thing which would give him deliverance ; which will be a sore aggravation of his condemnation at the last day . ly . god may justly require that of any , which it is in the power of the grace of the gospel to enable them to perform and comply withal . for this is tendred unto them in the preaching of it every day . and although we know not the ways and means of the effectual communication of grace unto the souls of men ; yet this is certain , that grace is so tendred in the preaching of the gospel , that none go without it , none are destitute of its aids and assistances , but those alone , who by a free act of their own wills , do refuse and reject it . this is that which the whole cause depends on ; you will not come unto me , that you may have life . and this all unbelievers have or may have experience of in themselves . they may know on a due examination of themselves , that they do voluntarily refuse the assistance of grace , which is offered for their deliverance . therefore is their destruction of themselves . but , ly . there is a time , when men lose even the right also . he who gave up himself to have his ear bored , lost all his claim unto future liberty ; he was not to go out at the year of jubile . so there is a time when god judicially gives up men to the rule of sin , to abide under it for ever ; so as that they lose all right unto liberty . so he dealt with many of the idolatrous gentiles of old , rom. i. , , . and so continues to deal with the like profligate sinners . so he acts towards the generality of the anti-christian world , thess. ii . , . and with many despisers of the gospel , isa. vi . , . when it is come to this , men are cast at law ; and have lost all right and title unto liberty from the dominion of sin. they may repine sometimes at the service of sin or the consequence of it , in shame and pain , in the shameful distempers that will pursue many in their uncleanness ; yet god having given them up judicially unto sin , they have not so much as a right to put up one prayer or petition for deliverance ; nor will they do so , but are bound in the fetters of cursed presumption or despair . see their work and wages , rom. ii . , . this is the most woeful state and condition of sinners in this world ; an unavoidable entrance into the chambers of death . you that have lived long under the power of sin , beware least that come upon you which is spoken of in these scriptures . you have as yet a right unto deliverance from that bondage and servitude wherein you are , if you put in your claim in the court of heaven . you know not how soon you may be deprived of this also , by god's giving you up judicially unto sin and satan . then all complaints will be too late , and all springs of endeavours for relief be utterly dry'd up . all your reserves for a future repentance shall be cut off , and all your cries shall be despised : prov. i. , , , , . whilst it is yet called to day harden not your hearts , least god swear in his wrath , that you shall never enter into his rest. that you may be warned , take notice that the signs or symptoms of the approach of such a season , of such an irrecoverable condition , are ( . ) a long continuance in the practice of any known sin . there are bounds of divine patience . the long suffering of god for a time waits for repentance , pet. iij. . pet. iij. . but there is a time , when it doth only endure vessels of wrath , fitted for destruction , rom. ix . . which is commonly after a long continuance in known sin . ( . ) when convictions have been digested , and warnings despised . god doth not usually deal thus with men , until they have rejected the means of their deliverance . there is a generation indeed , who from their youth up do live in a contempt of god ; such are those proud sinners whom the psalmist describes , psal. x. , , , , , , &c. there are seldom any tokens of the going forth of the decree against this sort of men. the appearing evidences of it , are their adding drunkenness unto thirst ; one kind of sin unto another , making a visible progress in sinning , adding boasting and a profane contempt of all things sacred , unto their course in sin. but ordinarily those that are in danger of this judicial hardness , have had warnings and convictions , which made some impression on them ; but are now left without any calls and rebukes , or at least any sense of them . ( ) . when men contract the guilt of such sins , as seem to entrench on the unpardonable sin against the holy ghost . such as proud , contemptuous , malicious reproaches of the ways of god , of holiness , of the spirit of christ and his gospel . this sort of persons are frequently marked in the scripture , as those who at least are nigh unto a final and fatal rejection . ( . ) a voluntary relinquishment of the means of grace , and conversion unto god , which men have enjoy'd . and this is commonly accompanied with an hatred of the word , and those by whom it is dispensed . such persons god frequently , and that visibly , gives up in an irrecoverable way unto the dominion of sin. he declares that he will have no more to do with them . ( . ) the resolved choise of wicked , profane , unclean scoffing society . it is very rare that any are recovered from that snare . and many other signs there are of the near approach of such an hardning judgment , as shall give up men everlastingly to the service of sin. oh that poor sinners would awake , before it be too late . . this dominion of sin is evil and perverse , not only because it is unjust and usurped , but because it is always used and exercised unto ill ends , unto the hurt and ruine of them over whom it is . an usurper may make use of his power and rule for good ends , for the good of them over whom he rules . but all the ends of the dominion of sin are evil unto sinners . sin in its rule will pretend fair , offer sundry advantages and satisfactions unto their minds . they shall have wages for their work : pleasure and profit shall come in by it . yea on divers pretences it will promise them eternal rest at the close of all ; at least that they shall not fail of it by any thing they do in its service : and by such means it keeps them in security . but the whole real design of it , that which in all its power it operates towards , is the eternal ruine of their souls ; and this sinners will understand when it is too late , jerem. ij . , . dly . this dominion of sin is not a meer force against the will and endeavours of them that are under it . where all the power and interest of sin consists in putting a force on the mind and soul by its temptations , there it hath no dominion . it may perplex them , it doth not rule over them : where it hath dominion , it hath the force and power of a law in the wills and minds of them in whom it is . hereby it requires obedience of them , and they yield up themselves servants to obey it , rom. vi . . wherefore unto this dominion of sin , there is required a consent of the will in some measure and degree . the constant reluctancy and conquering prevalency of the will against it , defeats its title unto rule and dominion ; as the apostle declares at large in the next chapter . the will is the sovereign faculty and power of the soul ; whatever principle acts in it , and determines it , that hath the rule . notwithstanding light and conviction , the determination of the whole , as unto duty and sin , is in the power of the will. if the will of sinning be taken away , sin cannot have dominion . here is wisdom . he that can distinguish between the impressions of sin upon him , and the rule of sin in him , is in the way of peace . but this oft-times ( as we shall farther see , with the reason of it ) is not easily to be attained unto . convictions on the one hand , will make a great pretence and appearance of an opposition in the will unto sin , by their unavoidable impressions on it , when it is not so . and disturbed affections under temptations , will plead , that the will it self is given up unto the choice and service of sin , when it is not so . the will in this matter is like the thebans shield , whilst that was safe they conceited themselves victorious , even in death . however this case is determinable by the light of scripture and experience , and it is here proposed unto a determination . dly . it is required unto this dominion of sin , that the soul be not under any other supreme conduct ; that is , of the spirit of god , and of his grace by the law. this is that which really hath the sovereign rule in all believers : they are led by the spirit , guided by the spirit , acted and ruled by him , and are thereby under the government of god and christ , and no other . with this the rule of sin is absolutely inconsistent . no man can at once serve these two masters . grace and sin may be in the same soul at the same time ; but they cannot bear rule in the same soul at the same time . the throne is singular , and will admit but of one ruler . every evidence we have of being under the rule of grace , is so , that we are not under the dominion of sin. this therefore is the principal way and means which we have to secure our peace and comfort against the pretences of sin , unto the disquietment of our consciences . let us endeavour to preserve an experience of the rule of grace in our hearts , col. iij. . under a conduct and rule whence our state is denominated , we are and must be . this is either of sin or grace . there is no composition nor copartnership between them , as to rule : as to residence there is , but not as unto rule . if we can assure our selves of the one , we secure our selves from the other . it is therefore our wisdom , and lies at the foundation of all our comforts , that we get evidences and experience of our being under the rule of grace ; and it will evidence it self , if we are not wanting unto a due observation of its acting , and operation in us . and it will do it , among others , these two ways . . by keeping up a constancy of design in living to god , and after conformity unto christ , notwithstanding the interposition of surprizals by temptations , and the most urgent solicitations of sin : this is called , cleaving unto god , with purpose of heart , acts xi . . this will be , where-ever grace hath the rule . as a man that goeth to sea , designs some certain place and port , whither he guides his course ; in his way he meets , it may be , with storms and cross winds , that drive him out of his course , and sometimes directly backward , towards the place where he set forth ; but his design still holds , and in the pursuit thereof , he applies his skill and industry , to retrieve and recover all its losses and back-drivings ; by cross winds and storms . so is it with a soul under the conduct of grace ; its fixed design is to live unto god ; but in its course it meets with storms and cross winds of temptations , and various artifices of sin. these disturb him , disorder him , drive him backwards sometimes , as if it would take a contrary course , and return unto the coast of sin from whence it set out . but where grace hath the rule and conduct , it will weather all these oppositions and obstructions ; it will restore the soul , bring it again into order , recover it from the confusions and evil frames that it was drawn into . it will give a fresh predominancy unto its prevalent design of living unto god in all things . it will do this constantly as often as the soul meets with such ruffles from the power of sin ; when there is a radical firmitude and strength in a cause or design , it will work it self out , through all changes and variations . but when the strength of any cause is but occasion , the first opposition and disorder will ruine us . so , if mens purposes of living unto god , be only occasional from present convictions , the first vigorous opposition or temptation will disorder it , and overthrow it . but where this is the radical design of the soul , from the power of grace , it will break through all such oppositions , and recover its prevalency in the mind and affections . hereby doth it evidence its rule , and that the whole interest of sin in the soul is by rebellion , and not by virtue of dominion . . it doth so , by keeping up a constant exercise of grace in all religious duties ; or , at least , a sincere endeavour , that so it may be . where sin hath the dominion , it can allow the soul to perform religious duties , yea , in some cases , to abound in them . but it will take care that divine grace be not exercised in them . whatever there may be of delight in duties or other motions of affection , which light , and gifts , and afflictions , and superstition will occasion , there is no exercise of divine faith and love in them : this belongs essentially and inseparably unto the rule of grace . where-ever that bears sway , the soul will endeavour the constant exercise of grace in all its duties , and never be satisfied in the work done , without some sense of it . where it fails therein , it will judge it self , and watch against the like surprizals ; yea , unless it be in case of some great temptation , the present sense of the guilt of sin , which is the highest obstruction against that spiritual boldness , which is required unto the due exercise of grace , that is of faith and love in holy duties , shall not hinder the soul from endeavouring after it , or the use of it . if by these means , and the like inseparable operations of grace , we can have an assuring experience , that we are under the rule and conduct of it , we may be free in our minds from disturbing apprehensions of the dominion of sin ; for both cannot bear sway in the same soul. thly . it is required hereunto , that sin makes the soul sensible of its power and rule , at least doth that which may do so , unless conscience be utterly seared and hardned , and so past feeling . there is no rule nor dominion , but they are or may be sensible of it , who are subject thereunto . and there are two ways whereby sin in its dominion , will make them sensible of it in whom it rules . . in repressing and overcoming the efficacy of the convictions of the mind . those who are under the dominion of sin ( as we shall see more immediately ) may have light into , and conviction of their duty , in many things . and this light and conviction they may follow ordinarily , notwithstanding the dominion of sin. as a tyrant will permit his slaves and subjects ordinarily to follow their own occasions ; but if what they would do , comes either in matter or manner to enterfere with or oppose his interest , he will make them sensible of his power . so sin , where it hath the dominion , if men have light and conviction , it will allow them ordinarily and in many things to comply therewithal . it will allow them to pray , to hear the word , to abstain from sundry sins , to perform many duties , as is expresly affirmed in the scripture , of many that were under the power of sin , and we see it in experience . how much work do we see about religion and religious duties ? what constant observation of the times and seasons of them ? how many duties performed morally good in themselves and useful , by them , who on many other accounts , do proclaim themselves to be under the dominion of sin ? but if the light and conviction of this sort of persons do rise up in opposition unto the principal interest of sin , in those lusts and ways wherein it exerciseth its rule , it will make them , in whom they are , sensible of its power . they that stifle , or shut their eyes against , or cast out of mind , or go directly contrary unto their convictions ; light in such cases will first repine , and them relieve it self with resolutions for other times and seasons ; but sin will carry the cause by virtue of its dominion . hence two things do follow . . a constant repugnancy against sin , from light in the mind and conviction in the conscience , doth not prove that those in whom it is , are not under the dominion of sin. for until blindness and hardness do come on men to the uttermost , there will be in them a judging of what is good and evil , with a self-judging with respect thereunto , as the apostle declares , rom. ij . . and herein many do satisfie themselves . when their light condemns sin , they suppose they hate it ; but they do not . when convictions call for duties , they suppose they love them ; but they do not . that which they look on as the rule of light in them , in opposition unto sin , is but the rebellion of a natural enlightned conscience , against the dominion of it in the heart . in brief ; light may condemn every known sin , keep from many , press for every known duty , lead to the performance of many ; yet sin have a full dominion in the soul. and this it will evidence when it comes to the trial , in those instances where it exercises its ruling power . . that miserable is their condition whose minds are ground continually between the conduct of their light , with the urgency of conviction on the one hand , and the rule or dominion of sin on the other . where-ever light is , it is its due to have the rule and conduct . it is that act whereby the mind loads it self . for men to be forced by the power of their lusts , to act for the most part against their light , as they do where sin hath the dominion , it is a sad and deplorable condition . such persons are said to rebel against the light , job xxiv . . because of its right to rule in them , where it is deposed by sin. this makes most men but a troubled sea that cannot rest , whose waves cast up mire and dirt . dly . sin will make those in whom it hath dominion sensible of its power , by its continual solicitations of the mind and affections , with respect unto that sin , or those sins wherein it principally exerciseth its rule . having possessed the will and inclinations of the mind with the affections , as it doth where-ever its dominion is absolute , it continually disposeth , enclineth and stirreth up the mind towards those sins . it will level the bent of the whole soul towards such sins or the circumstances of them . nor is there a more pregnant discovery of the rule of sin in any than this , that it habitually engageth the mind and affections , unto a constant exercise of themselves about this or that , some sin , and evil way or other . but yet we must add , that notwithstanding these indications of the ruling power of sin , they are but few in whom it hath this dominion , that are convinced of their state and condition . many are so under the power of darkness , of supine sloath and negligence , and are so desperately wicked , as that they have no sense of this rule of sin. such are those described by the apostle , ephes. iv . , . and whereas they are the vilest slaves that live on the earth , they judge none to be free but themselves : they look on others as in bondage to foolish and superstitious fears , whilst they are at liberty to drink , swear , scoff at religion , whore , and defile themselves without controul . this is their liberty ; and they may have that which is as good in hell ; a liberty to curse and blaspheme god , and to fly with revengeful thoughts on themselves , and the whole creation . the light in such persons is darkness it self ; so as that they have nothing to rise up in opposition unto the rule of sin , whence alone a sense of its power doth arise . others ( as we observed before ) living in some compliance with their light and convictions , abstaining from many sins , and performing many duties , though they live in some known sin or other , and allow themselves in it , yet will not allow that sin hath the dominion in them . wherefore there are two things hard and difficult in this case . . to convince those in whom sin evidently hath the dominion , that such indeed is their state and condition ; they will with their utmost endeavour keep of the conviction hereof . some justifie themselves , and some will make no enquiry into this matter . it is a rare thing , especially of late , to have any brought under this conviction by the preaching of the word ; though it be the case of multitudes that attend unto it . . to satisfie some , that sin hath not the dominion over them , notwithstanding its restless acting it self in them , and waring against their souls ; yet , unless this can be done , it is impossible they should enjoy solid peace and comfort in this life . and the concernment of the best of believers , whilst they are in this world , doth lie herein . for as they grow in light , spirituality , experience , freedom of mind and humility , the more they love to know of the deceit , activity and power of the remainders of sin. and although it works not at all , at least not sensibly in them , towards those sins wherein it reigneth and rageth in others ; yet they are able to discern its more subtil , inward and spiritual actings in the mind and heart to the weakning of grace , the obstructing of its effectual operations in holy duties , with many indispositions unto stability in the life of god , which fills them with trouble . chap. iii. the second enquiry spoken to ; whether sin hath dominion in us or no ? in answer to which it 's shewed , that some wear sin 's livery , and they are the professed servants thereof . there are many in which the case is dubious , where sin 's service is not so discernable . several exceptions are put in against its dominion , where it seems to prevail . some certain signs of its dominion . graces and duties to be exercised for its mortification . these things being thus premised in general , concerning the nature of the dominion of sin , we shall now proceed unto our principal enquiry ; namely , whether sin have dominion in us or no ? whereby we may know , whether we are under the law or under grace , or what is the state of our souls towards god. an enquiry this is , which is very necessary for some to make , and for all to have rightly determined in their minds , from scripture and experience . for on that determination depends all our solid peace . sin will be in us ; it will lust , fight , and entice us ; but the great question , as unto our 〈◊〉 and comfort is , whether it hath dominion over us or no ? . we do not enquire concerning them in whom the reign of sin is absolute and easily discernable , if not to themselves , yet to others . such there are , who visibly yield up their members instruments of vnrighteousness to sin , rom. vi . . sin reigns in their mortal bodies , and they openly obey it in the lusts thereof , v. . they are avowedly servants of sin unto death , v. . and are not ashamed of it . the shew of their countenance doth witness against them ; they declare their sin as sodom ; they hide it not , isa. iij. . such are those described , eph. iv . , . and such the world is filled withal . such as being under the power of darkness and enmity against god , do act them in opposition to all serious godliness , and in the service of various lusts. there is no question concerning their state : they cannot themselves deny that it is so with them . i speak not for the liberty of censuring , but for the easiness of judging . those who openly wear sin 's livery , may well be esteemed to be sin 's servants ; and they shall not fail to receive sin 's wages . let them at present bear it never so high , and despise all manner of convictions , they will find it bitterness in the latter end , isa. l. . eccles. xi . . . but there are many in whom the case is dubious , and not easie to be determined ; for on the one hand , they may have sundry things in them , which seem repugnant unto the reign of sin , but indeed are not inconsistent with it . all arguments and pleas from them in their vindication may fail them on a trial . and on the other hand , there may be some in whom the effectual working of sin may be so great and perplexing , as to argue that it hath the dominion , when indeed it hath not , but is only a stubborn rebel . the things of the first sort which seem destructive of , and inconsistent with the dominion of sin , but indeed are not , may be referred to five heads . . illvmination in knowledge and spiritual gifts , with convictions of good and evil , of all known duties and sins . this is that which some men live in a perpetual rebellion against , in one instance or another . . a change in the affections , giving a temporary delight in religious duties , with some constancy in their observations . this also is found in many who are yet evidently under the power of sin , and spiritual darkness . . a performance of many duties both moral and evangelical , for the substance of them ; and an abstinence , out of conscience , from many sins . so was it with the young man in the gospel , who yet wanted what was necessary to free him from the dominion of sin , matth. xix . , , , . . repentance for sin committed . this is that which most secure themselves by ; and a blessed security it is , when it is gracious , evangelical , a fruit of faith , comprizing the return of the whole soul to god. but there is that which is legal , partial , respecting particular sins only ; which is not pleadable in this case . ahab was no less under the dominion of sin , when he had repented him , that he was before . and judas repented him before he hanged himself . . promises and resolutions against sin for the future . but the goodness of many in these things , is like the morning cloud , and as the early dew it passeth away , as it is in the prophet , hos. vi . . where there is a concurrence of these things in any , they have good hopes , at least , that they are not under the dominion of sin ; nor is it easie to convince them , that they are : and they may so behave themselves herein , as that it is not consistent with christian charity to pronounce them so to be . howbeit , the fallacy that is in these things , hath been detected by many ; and much more is by all required to evidence the sincerity of faith and holiness . no man therefore can be acquitted by pleas taken from them , as unto their subjection to the reign of sin. the things of the second sort , whence arguments may be taken to prove the dominion of sin in any person , which yet will not certainly do it , are those which we shall now examine . and we must observe . . that where sin hath the dominion , it doth indeed rule in the whole soul , and all the faculties of it . it is a vitious habit in all of them , corrupting them in their several natures and power ; with that corruption whereof they are capable . so in the mind , of darkness and vanity ; the will , of spiritual deceit and perversness ; the heart , of stubbornness and sensuality . sin in its power reaches unto , and affects them all . but , . it doth evidence its dominion , and is to be tryed by its acting in the distinct faculties of the mind ; in the frame of the heart , and in the course of the life . these are those which we shall examine ; first , those which render the case dubious ; and then those that clearly determine it on the part of sin. i shall not therefore at present give positive evidences of mens freedom from the dominion of sin ; but only consider the arguments that lie against them , and examine how far they are conclusive , or how they may be defeated . and , . when sin hath in any instance possessed the imagination , and thereby engaged the cogitative faculty in its service , it is a dangerous symptom of its rule or dominion . sin may exercise its rule in the mind , fancy , and imagination , where bodily strength or opportunity give no advantage for its outward perpetration . in them the desires of sin may be enlarged as hell , and the satisfaction of lust taken in with greediness . pride and covetousness , and sensuality may reign and rage in the mind , by corrupt imaginations , when their outward exercise is shut up by circumstances of life . the first way whereby sin acts it self , or coins its motions and inclinations into acts , is by the imagination , gen. vi . . the continual evil figments of the heart , are as the bubbling of corrupt waters from a corrupted fountain . the imaginations intended are the fixing of the mind on the objects of sin , or sinful objects by continual thoughts , with delight and complacency . they are the minds purveying for the satisfaction of the flesh in the lusts thereof , rom. xiij . . whereby evil thoughts come to lodge , to abide , to dwell in the heart , jer. iv . . this is the first and proper effect of that vanity of mind whereby the soul is alienated from the life of god. the mind being turned off from its proper object with a dislike of it , applies its self by its thoughts and imaginations unto the pleasures and advantages of sin , seeking in vain to recover the rest and satisfaction which they have forsaken in god himself . they follow after lying vanities , and forsake their own mercies , jonah ij . . and when they give themselves up unto a constant internal converse with the desires of the flesh , the pleasures and advantages of sin , with delight and approbation ; sin may reign triumphantly in them , though no appearance be made of it in their outward conversation . such are they who have a form of godliness , but deny the power thereof ; their hearts being fill'd with a litter of ungodly lusts , as the apostle declares , tim. iij. . and there are three evils , with respect whereunto , sin doth exercise its reigning power in the imagination , in an especial manner . . pride , self-elation , desire of power and greatness . it is affirmed of the prince of tyrus , that he said , he was a god , and sat in the seat of god , ezek. xxviij . . and the like foolish thoughts are ascribed unto the king of babylon , isa. xiv . , . none of the children of men can attain so great glory , power and dominion in this world , but that in their imaginations and desires they can infinitely exceed what they do enjoy ; like him who wept , that he had not another world to conquer . they have no bounds but to be as god , yea , to be god ; which was the first design of sin in the world. and there is none so poor and low , but by his imaginations , he can lift up and exalt himself almost into the place of god. this vanity and madness god reproves in his discourse with job , chap. xl . , , , , , . and there is nothing more genuine and proper unto the original depravation and corruption of our natures , than this self-exaltation in foolish thoughts and imaginations ; because it first came upon us through a desire of being as god. herein therefore may sin exercise its dominion in the minds of men ; yea , in the empty mind and vanity of these imaginations , with those that follow , consists the principal part of the deceitful ways of sin. the ways of men cannot satisfie themselves with what sins they can actually commit ; but in these imaginations they rove endlessly , finding satisfaction in their renovation and variety , isa. lvij . . . sensvality and vncleanness of life . it is said of some , that they have their eyes full of adulteries , and that they cannot cease from sin , pet. ij . . that is , their imaginations are continually working about the objects of their unclean lusts. these they think of night and day , immiring themselves in all filth continually . jude calls them filthy dreamers , defiling the flesh , v. . they live as in a constant pleasing dream by their vile imaginations , even when they cannot accomplish their lustful desires . for such imaginations cannot be better expressed than by dreams ; wherein men satisfie themselves with a supposed acting of what they do not . hereby do many wallow in the mire of uncleanness all their days ; and for the most part are never wanting unto the effects of it , when they have opportunity and advantage . and by this means the most cloystered recluses may live in constant adulteries , whereby multitudes of them become actually the sinks of uncleanness . this is that , which in the root of it is severely condemned by our saviour , matth. v. . . vnbelief , distrust and hard thoughts of god , are of the same kind . these will sometimes so possess the imaginations of men , as to keep them off from all delight in god , to put them on contrivances of flying from him ; which is a peculiar case , not here to be spoken unto . in these and the like ways may sin exercise its dominion in the soul , by the mind and its imagination . it may do so , when no demonstration is made of it in the outward conversation . for , by this means , the minds of men are defiled ; and then nothing is clean , all things are impure unto them , tit. i. . their minds being thus defiled , do defile all things to them , their enjoyments , their duties , all they have , and all that they do . but yet all failing , and sin in this kind doth not prove absolutely , that sin hath not the dominion in the mind that it had before . something of this vice and evil , may be found in them that are freed from the reign of sin. and there will be so , until the vanity of our minds is perfectly cured and taken away , which will not be in this world. wherefore i shall name the exceptions , that may be put in against the title of sin , unto dominion in the soul ; notwithstanding the continuance in some measure of this work of the imagination , in coining evil figments in the heart . and , . this is no evidence of the dominion of sin , where it is occasional arising from the prevalency of some present temptation ; take an instance in the case of david . i no way doubt , but that in his temptation with bathsheba , his mind was possess'd with defiling imaginations . wherefore on his repentance , he not only prays for the forgiveness of his sin , but crys out with all fervency , that god would create a clean heart in him , psal. li. . he was sensible not only of the defilement of his person by his actual adultery ; but of his heart , by impure imaginations . so it may be in case of other temptations . whilst men are entangled with any temptation , of what sort soever it be , it will multiply thoughts about it in the mind : yea its whole power consists in a multiplication of evil imaginations . by them it blinds the mind , draws it off from the consideration of its duty , and enticeth it unto a full conception of sin , jam. i. . wherefore in this case of a prevalent temptation , which may befal a true believer , the corrupt working of the imagination , doth not prove the dominion of sin . if it be enquired , how the mind may be freed and cleared of these perplexing , defiling imaginations , which arise from the urgency of some present temptation , suppose about earthly affairs , or the like ? i say , it will never be done by the most strict watch and resolution against them ; nor by the most resolute rejection of them . they will return with new violence , and new pretences , though the soul hath promised it self a thousand times , that so they should not do . there is but one way for the cure of this distemper , and this is a thorough mortification of the lust that feeds them , and is fed by them . it is to no purpose to shake of the fruit in this case , unless we dig up the root . every temptation designs the satisfaction of some lusts of the flesh or of the mind . these evil thoughts and imaginations are the working of the temptation in the mind . there is no riddance of them , no conquest to be obtained over them , but by subduing the temptation ; and no subduing the temptation , but by the mortification of the lust , whose satisfaction it is design'd unto . this course the apostle directs unto , col. iij. , . that which he enjoins is , that we would not set our minds on the things of the earth , in opposition unto the things above ; that is , that we would not fill our imaginations , and thereby our affections with them . but what is the way whereby we may be enabled so to do ? that is , saith he , the universal mortification of sin , v. . for want of the wisdom and knowledge hereof ; or for want of its practice , thorough a secret unwillingness , to come up unto a full mortification of sin , some are galled and perplexed , yea , and defiled with foolish and vain imaginations all their days . and although they prove not the dominion of sin , yet they will deprive the soul of that peace and comfort which otherwise it might enjoy . but yet there is much spiritual skill and diligence required to discover , what is the true root and spring of the foolish imaginations that may at any time possess the mind . for they lie deep in the heart ; that heart which is deep and deceitful , and so are not easily discoverable . there are many other pretences of them . they do not directly bespeak that pride or unclean lusts which they proceed from ; but they make many other pretences , and feign other ends. but the soul that is watchful and diligent may trace them to their original . and if such thoughts are strictly examined at any time , what is their design , whose work they do , what makes them so busie in the mind , they will confess the truth , both whence they came , and what it is they aim at . then is the mind guided unto its duty , which is the extermination of the lust , which they would make provision for . . such imaginations are no evidence of the dominion of sin , in what degree soever they are , where they are afflictive ; where they are a burthen unto the soul , which it groans under and would be delivered from . there is a full account given by the apostle , of the conflict between indwelling sin and grace , rom. vij . and the things which he ascribes unto sin , are not the first rising or involuntary motions of it , nor merely its inclinati●ns and disposition : for the things ascribed unto it , as that it fights , rebels , wars , leads captive , acts as a law , cannot belong unto them ; nor doth he intend the outward acting or perpetration of sin , the doing , or accomplishing , or finishing of it : for that cannot befal believers , as the apostle declares , joh. iij. . but it is the working of sin by these imaginations in the mind , and the engagement of the affections thereon , that he doth intend . now this he declares to be the great burden of the souls of believers , that which makes them think their condition wretched and miserable in some sort , and which they earnestly cry out for deliverance from , v. . this is the present case . these figments of the heart , these imaginations will arise in the minds of men. they will do so sometimes to an high degree . they will impose them on us with deceit and violence , leading captive unto the law of them ; where they are rejected , condemned , defied ; they will return again while there is any vanity remaining in the mind , or corruption in the affections . but if the soul be sensible of them , if it labour under them , if it look on them as those that fight against its purity , holiness and peace , if it pray for deliverance from them , they are no argument of the dominion of sin. yea , a great evidence unto the contrary may be taken from that firm opposition unto them , which the mind is constantly engaged in . . they are not a proof of the dominion of sin , when there is a prevalent detestation of the lust from whence they proceed , and whose promotion they design , maintained in the heart and mind . i confess , sometimes this cannot be discovered ; and all such various imaginations are but mere effects of the incurable vanity and instability of our minds . for these administer continual occasion unto random thoughts : but for the most part , ( as we observed before ) they are employed in the service of some lust , and tend unto the satisfaction of it . they are that which is prohibited by the apostle , rom. xiij . . make no provision , &c. and this may be discovered on strict examination . now when the mind is fixed in a constant detestation of that sin , whereunto they lead , as it is sin against god , with a firm resolution against it , in all circumstances that may occur ; no proof can be thence taken for the dominion of sin. . sometimes evil thoughts are the immediate injections of sathan , they are on many accounts most terrible unto the soul. usually for the matter of them , they are dreadful , and oft-times blasphemous . and as unto the manner of their entrance into the mind , it is , for the most part , surprizing , furious and invisible . from such thoughts many have concluded themselves to be absolutely under the power of sin and sathan . but they are by certain rules and infallible signs , discoverable from whence they do proceed . and on that discovery all pretences unto the dominion of sin in them , must disappear . and this is the first case which renders the question dubious , whether sin have the dominion in us or no ? dly . it is a sign of the dominion of sin , when in any instance it hath a prevalency in our affections : yea , they are the throne of sin , where it acts its power . but this case of the affections , i have handled so at large in my discourse of spiritual mindedness , as i shall here very briefly speak unto it , so as to give one rule only to make a judgment by , concerning the dominion of sin in them . this is certain , that where sin hath the prevalency and predominancy in our affections , there it hath the dominion in the whole soul. the rule is given us unto this purpose , joh. ij . . we are obliged to love the lord our god with all our hearts , and all our souls . and therefore if there be in us a predominant love to any thing else , whereby it is preferred unto god , it must be from the prevalency of a principle of sin in us . and so it is with respect unto all other affections . if we love any thing more than god , as we do if we will not part with it for his sake , be it as a right eye , or as a right hand unto us , if we take more satisfaction and complacency in it , and cleave more unto it in our thoughts and minds than unto god , as men commonly do in their lusts , interests , enjoyments and relations ; if we trust more to it , as unto a supply of our wants , than unto god , as most do to the world ; if our desires are enlarged , and our diligence heightned , in seeking after and attaining other things , more than towards the love and favour of god ; if we fear the loss of other things , or danger from them more than we fear god ; we are not under the rule of god or his grace ; but we are under the dominion of sin , which reigns in our affections . it were endless to give instances of this power of sin in and over the affections of men. self-love , love of the world , delight in things sensual , an over-valuation of relations and enjoyments ; with sundry other things of an alike nature , will easily evidence it . and to resolve the case under consideration , we may observe , . that the prevalency of sin in the affections , so far as to be a symptom of its dominion , is discernable unto the least beam of spiritual light , with a diligent searching into , and judgment of our selves . if it be so with any , and they know it not , nor will be convinced of it , ( as it is with many ) i know not what can free them from being under the reign of sin. and we see it so every day . men , all whose ways and actions proclaim , that they are acted in all things , by an inordinate love of the world and self , yet find nothing amiss in themselves ; nothing that they do not approve of , unless it be that their desires are not satisfied according to their expectations . all the commands we have in the scripture for self-searching , trial and examination ; all the rules that are given us unto that end , all the warnings we have of the deceitfulness of sin , and of our own hearts ; they are given us to prevent this evil of shutting our eyes against the prevalent corruption and disorder of our affairs . and the issue of all our endeavours in this kind , is in the appeal of david to god himself , psal. cxxxix . , . . when men have convictions of the irregularity and disorder of their affections , yet are resolved to continue in the state wherein they are , without the correction and amendment of them ; because of some advantages and satisfaction , which they receive in their present state ; they seem to be under the dominion of sin. so is it with those mention'd , isa. vij . . upon the account of the present satisfaction , delight and pleasure , that their corrupt affections do take in cleaving inordinately unto their objects , they will not endeavour their change and alteration . . this then is the sole safe rule in this case . whatever hold sin may have got in our affections ; whatever prevalency it may have in them , however it may entangle and desile them ; if we endeavour sincerely the discovery of this evil , and therein set our selves constantly unto the mortification of our corrupt affections by all due means , there is not in their disorder any argument to prove the dominion of sin in us . our affections , as they are corrupt , are the proper objects of the great duty of mortification ; which the apostle therefore calls our members that are on the earth , col. iij. . this is a safe anchor for the soul in this storm . if it live in a sincere endeavour after the mortification of every discoverable corruption , and disorder in the affections , it is secure from the dominion of sin. but as for such , as are negligent in searching after the state of their souls , as unto the inclinations and engagement of their affections , who approve of themselves in their greatest irregularities , resolvedly indulge themselves in every way of sin to gratifie their sensual affections , they must provide themselves of pleas for their vindication ; i know them not . but the meaning of our present rule , will be farther manifest in what ensues . dly . it is a dangerous sign of the dominion of sin , when after a conviction of their necessity , it prevaileth unto a neglect of those ways and duties , which are peculiarly suited , directed and ordained unto its mortification and destruction . this may be cleared in some particulars . . mortification of sin , is the constant duty of all believers , of all who would not have sin have dominion over them . where mortification is sincere , there is no dominion of sin ; and where there is no mortification , there sin doth reign . . there are some graces and duties that are peculiarly suited and ordained unto this end , that by them and their agency , the work of mortification may be carried on constantly in our souls . what they are , or some of them , we shall see immediately . . when sin puts forth its power in any especial lust , or in a strong inclination unto any actual sin , then it is the duty of the soul to make diligent application of those graces and duties , which are specifical and proper unto its mortification . . when men have had a conviction of these duties , and have attended unto them according unto that conviction ; if sin prevail in them to a neglect or relinquishment of those duties , as unto their performance , or as unto their application unto the mortification of sin , it is a dangerous sign that sin hath dominion in them . and i distinguish between these things , namely , a neglect of such duties , as unto their performance and a neglect of the application of them unto the mortification of sin. for men may , on other accounts , continue the observance of them , or some of them , and yet not apply them unto this especial end. and so all external duties may be observed , when sin reigneth in triumph , tim. iij. . the meaning of the assertion being stated , i shall now name some of those graces and duties , unto whose omission and neglect sin may prevail , as unto an application of them unto the mortification of any sin. the first is , the daily exercise of faith on christ as crucified . this is the great fundamental means of the mortification of sin in general , and which we ought to apply unto every particular instance of it . this the apostle discourseth at large , rom. vi . , , , , , , , . our old man , saith he , is crucified with christ , that the body of sin might be destroyed , that henceforth we should not serve sin. our old man , or the body of sin , is the power and reign of sin in us . these are to be destroyed ; that is , so mortified , that henceforth we should not serve sin ; that we should be delivered from the power and rule of it . this , saith the apostle , is done in christ : crucified with him . it is so meritoriously in his actual dying or being crucified for us ; it is so virtually , because of the certain provision that is made therein , for the mortification of all sin. but it is so actually by the exercise of faith on him as crucified , dead and buried , which is the means of the actual communication of the virtue of his death unto us for that end. herein are we said to be dead and buried with him , whereof baptism is the pledge . so by the cross of christ , the world is crucified unto us , and we are so to the world , gal. vi . . which is the substance of the mortification of all sin. there are several ways whereby the exercise of faith on christ crucified , is effectual unto this end. . looking unto him as such , will beget holy mourning in us , zech. xij . . they shall look on him whom they have pierced , and mourn . it is a promise of gospel times and gospel grace . a view of christ , as pierced , will cause mourning in them that have received the promise of the spirit of grace and supplication there mentioned . and this mourning is the foundation of mortification . it is that godly sorrow which works repentance unto salvation , not to be repented of , cor. vij . . and mortification of sin is of the essence of repentance . the more believers are exercised in this view of christ , the more humble they are ; the more they are kept in that mourning frame , which is universally opposite unto all the interest of sin , and which keeps the soul watchful against all its attempts . sin never reigned in an humble mourning soul. . it is effectual unto the same end , by the way of a powerful motive , as that which calls and leads unto conformity to him . this is pressed by the apostle , rom. vi . , , , . our conformity unto christ , as crucified and dead , consists in our being dead unto sin , and thereby overthrowing the reign of it in our mortal bodies . this conformity , saith he , we ought to reckon on as our duty ; reckon your selves dead unto sin , that is , that you ought so to be , in that conformity , which you ought to aim at unto christ crucified . can any spiritual eye behold christ dying for sin , and continue to live in sin ? shall we keep that alive in us , which he dy'd for , that it might not eternally destroy us ? can we behold him bleeding for our sins , and not endeavour to give them their deaths wound ? the efficacy of the exercise of faith herein unto the mortification of sin , is known unto all believers in experience . . faith herein gives us communion with him in his death , and unites the soul unto it , in its efficacy . hence we are said to be buried with him into death , and to be planted together in the likeness of his death , rom. vi . , . our old man is crucified with him , v. . we have by faith communion with him in his death , unto the death of sin. this therefore is the first grace and duty which we ought to attend unto for the mortification of sin. but where sin hath that interest and power in the mind , as to take it off from this exercise of faith , to prevent or obstruct it , as it will do , so as that it will not , so as that it shall not dare to think or meditate on christ crucified , because of the inconsistency of such thoughts , with an indulgence unto any lust ; it is to be feared , that sin is in the throne . if it be thus with any ; if they have not yet made use of this way and means for the mortification of sin ; or if being convinced of it , they have been for any season driven or withheld from the exercise of faith herein , i have nothing to offer to free them from this evidence of the reign of sin , but only that they would speedily and carefully address themselves unto their duty herein . and if they prevail on themselves unto it , it will bring in its own evidence of their freedom . some , it may be , will say , that indeed they are unskilful in this word of righteousness , as some are , heb. v. . they know not how to make use of christ crucified unto this end ; nor , how to set themselves about it . other ways of mortification they can understand . the discipline and penances assigned by the papists unto this end , are sensible . so are our own vows and resolutions , with other duties that are prescribed ; but as for this way of deriving vertue from the death of christ unto the death of sin , they can understand nothing of it . i easily believe that some may say so , yea ought to say so , if they would speak their minds . for the spiritual wisdom of faith is required hereunto ; but all men have not faith. on the loss of this wisdom , the papists have invented another way to supply the whole exercise of faith herein . they will make crucifixes , images of christ crucified , then they will adore , embrace , mourn over , and expect great verue from them . without these images they know no way of addressing unto christ , for the communication of any virtue from his death or life . others may be at the same loss . but they may do well to consider the cause of it . for , . is it not from ignorance of the mystery of the gospel , and of the communication of supplies of spiritual things from christ thereby , of the efficacy of his life and death unto our sanctification and mortification of sin ? or , . is it not because indeed they have never been throughly distressed in their minds and consciences by the power of sin ; and so have never in good earnest looked for relief ? light general convictions either of the guilt or power of sin will drive none to christ. when their consciences are reduced unto real streights , and they know not what to do , they will learn better how to look unto him whom they have pierced . their condition , whoever they are , is dangerous , who find not a necessity every day of applying themselves by faith unto christ , for help and succour . or , . is it not because they have other reliefs to betake themselves unto ? such are there own promises and resolutions , which , for the most part , serve only to cheat and quiet conscience for an hour or a day , and then vanish into nothing . but whatever be the case of this neglect , those in whom it is , will pine away in their sins . for nothing but the death of christ for us , will be the death of sin in us . secondly , another duty necessary unto this end , is continual prayer , and this to be considered as unto its application , to the prevalency of any particular lust , wherein sin doth in a peculiar manner exert its power . this is the great ordinance of god for its mortification . for , . hereby we obtain spiritual aids and supplies of strength against it . we are not more necessarily and fervently to pray that sin may be pardoned , as to its guilt , than we are that it may be subdued , as to its power . he who is negligent in the latter , is never in good earnest in the former . the pressures and troubles which we receive from the power of sin , are as pungent on the mind , as those from its guilt are on the conscience . meer pardon of sin will never give peace unto a soul , though it can have none without it . it must be mortified also , or we can have no spiritual rest. now this is the work of prayer , namely , to seek and obtain such supplies of mortifying , sanctifying grace , as whereby the power of sin may be broken , its strength abated , its root withered , its life destroyed , and so the whole old man crucified . that which was the apostles request for the thessalonians , is the daily prayer of all believers for themselves , thes. v. . . a constant attendance unto this duty in a due manner , will preserve the soul in such a frame , as wherein sin cannot habitually prevail in it . he that can live in sin , and abide in the ordinary duties of prayer , doth never once pray as he ought . formality , or some secret reserve or other , vitiates the whole . a truly gracious praying frame ( wherein we pray always ) is utterly inconsistent with the love of , or reserve for any sin . to pray well , is to pray always ; that is , to keep the heart always in that frame which is required in prayer : and where this is , sin can have no rule , no , nor quiet harbour in the soul. . it is the soul 's immediate conflict against the power of sin . sin , in it is formally considered as the soul's enemy , which fights against it . in prayer the soul sets it self to graple with it , to wound , kill and destroy . it is that whereby it applies all its spiritual engines unto its utter ruine ; herein it exerciseth a gracious abhorrency of it , a clear self-condemnation on the account of it , and engageth faith on all the promises of god , for its conquest and destruction . it is hence evident , that if sin hath prevailed in the mind , unto a negligence of this duty , either in general , or , as unto the effectual application of it , unto any especial case , where it exerts its power , it is an ill symptom of the dominion of sin in the soul. it is certain , that unmortified sin , sin indulged unto , will gradually work out all due regard unto this duty of prayer , and alienate the mind from it , either as unto the matter or manner of its performance . we see this exemplified every day in apostate professors . they have had a gift of prayer , and were constant in the exercise of it ; but the love of sin , and living in it hath devoured their gifts , and wholly taken off their minds from the duty it self , which is the proper character of hypocrites ; will he delight himself in the almighty ? will he always call upon god ? job xxvij . . he may do so for a season ; but falling under the power of sin , he will not continue so to do . now because sin useth great deceit herein , in a gradual progress for attaining its end , and thereby securing its dominion ; we may in a way of warning or caution , take notice of some of its steps , that the entrances of it may be opposed . for as the entrance of god's word giveth light , psal. cxix . . the first puttings forth of its power on the soul , gives spiritual light unto the mind , which is to be improved ; so the entrance of sin , the first actings of it on the mind , towards the neglect of this duty , brings a deceiving darkness with them , which is to be opposed . . it will produce in the mind an unreadiness unto this duty in its proper seasons . the heart should always rejoice in the approach of such seasons , because of the delight in god , which it hath in them . to rejoice and be glad in all our approaches unto god , is every way required of us , and therefore with the thoughts of and in the approach of such seasons , we ought to groan in our selves for such a preparedness of mind , as may render us meet for that converse with god , which we are called unto . but where sin begins to prevail , all things will be unready and out of order . strange tergiversations will rise in the mind , either as unto the duty it self , or as unto the manner of its performance . customariness and formality are the principles which act themselves in this case . the body seems to carry the mind to the duty whether it will or no , rather than the mind to lead the body in its part of it : and it will employ it self in any thing , rather than in the work and duty that lies before it . herein then lies a great part of our wisdom , in obviating the power of sin in us . let us keep our hearts continually in a gracious disposition and readiness for this duty , in all its proper seasons . if you lose this ground , you will yet go more backwards continually . know therefore , that there is no more effectual preservative of the soul from the power of sin , than a gracious readiness for , and disposition unto this duty in private and publick , according to its proper seasons . . in its progress , unto unreadiness it will add unwillingness ; for the mind prepossessed by sin , finds it directly contrary unto its present interest , disposition and inclination . there is nothing in it but what troubles and disquiets them ; as he said of the prophet , who was not willing to hear him any more , it speaks not good but evil of them continually . hence a secret unwillingness prevails in the mind , and an aversation from a serious engagement in it . and the attendance of such persons to it , is as if they were under a force , in a compliance with custom and convictions . . sin will at length prevail unto a total neglect of this duty : this is an observation confirmed by long experience . if prayer do not constantly endeavour the ruine of sin , sin will ruine prayer ; and utterly alienate the soul from it . this is the way of backsliders in heart ; as they grow in sin , they decay in prayer , until they are weary of it , and utterly relinquish it . so they speak , mal. i. . behold what a weariness it is , and ye have snuffed at it . they look on it as a task , as a burthen , and are weary in attending unto it . now when i place this as an effect of the prevalency of sin ; namely , a relinquishment of the duty of prayer ; i do not intend that persons do wholly and absolutely , or as to all ways of it , publick and private , and all seasons or occasions of it , give it over utterly . few arise to that profligacy in sin , unto such desperate resolutions against god. it may be they will still attend unto the stated seasons of prayer , in families or publick assemblies , at least drawing near to god with their lips ; and they will on surprizals and dangers personally cry unto god , as the scripture every where testifieth of them . but this only i intend ; namely , that they will no more sincerely , immediately , and directly apply prayer to the mortification and ruine of that lust or corruption , wherein sin puts forth its power and rule in them : and where it is so , it seems to have the dominion . of such an one , saith the psalmist , he hath left off to be wise and to do good ; he setteth himself in a way that is not good , he aborreth not evil , psal. xxxvi . , . but such a relinquishment of this duty , as unto the end mentioned , as is habitual , and renders the soul secure under it , is intended . for there may , through the power of temptation , be a prevalency of this evil in believers for a season . so god complains of his people , isa. xliij . . thou hast not called upon me , o jacob , but hast been weary of me , o israel ; that is , comparatively , as unto the fervency and sincerity of the duty required of them . now , when it is thus with believers for a season , through the power of sin and temptation ; ( . ) they do not approve of themselves therein . they will ever and anon call things to consideration , and say , it is not with us as it should be , or as it was in former days ; this thing is not good that we do ; nor will it be peace in the latter end. ( . ) they will have secret resolutions of shaking themselves out of the dust of this evil state ; they say in themselves , we will go and return unto our first husband ; for , then it was better with us than now ; as the church did , hos. ij . . ( . ) every thing that peculiarly befals them in a way of mercy or affliction , they look on as calls from god , to deliver and recover them from their backsliding frame . ( . ) they will receive in the warnings which are given them by the word preached , especially , if their particular case be touched on , or laid open . ( . ) they will have no quiet , rest , nor self-approbation , until they come thoroughly off unto an healing and recovery ; such as that described , hos. xiv . , , , . thus it may be with some over whom sin hath not the dominion ; yet ought the first entrance of it to be diligently watched against , as that which tends unto the danger and ruine of the soul. thirdly , constant self-abasement , condemnation and abhorrency , is another duty that is directly opposed unto the interest and rule of sin in the soul. no frame of mind is a better antidote against the poison of sin ; he that walketh humbly ▪ walketh surely . god hath a continual regard unto mourners , those that are of a broken heart and a contrite spirit . it is the soil where all grace will thrive and flourish . a constant due sense of sin as sin , of our interest therein by nature , and in the course of our lives , with a continual afflictive remembrance of some such instances of it , as have had peculiar aggravations issuing in a gracious self-abasement , is the soul 's best posture in watching against all the deceits and incursions of sin. and this is a duty which we ought with all diligence to attend unto . to keep our souls in a constant frame of mourning and self-abasement , is the most necessary part of our wisdom , with reference unto all the ends of the life of god : and it is so far from having any inconsistency with those consolations and joys , which the gospel tenders unto us in believing , as that it is the only way to let them into the soul in a due manner . it is such mourners , and those alone , unto whom evangelical comforts are administred , isa. lvij . . one of the first things that sin doth when it aims at dominion , is the destruction of this frame of mind ; and when it actually hath the rule , it will not suffer it to enter : it makes men careless and regardless of this matter , yea , bold , presumptuous and fearless : it will obstruct all the entrances into the mind of such self-reflections and considerations , as lead unto this frame : it will represent them either as needless or unseasonable ; or make the mind afraid of them , as things which tend unto its disquietment and disturbance , without any advantage . if it prevail herein , it makes way for the security of its own dominion . nothing is more watched against than a proud , regardless , senseless , secure frame of heart , by them who are under the rule of grace . fourthly , a reserve for any one known sin , against the light and efficacy of convictions , is an argument of the dominion of sin . so was it in the case of naaman ; he would do all other things , but put in an exception for that , wherein his honour and profit did depend . where there is sincerity in convictions , it extends it self unto all sins : for it is of sin as sin , and so of every known sin equally , that hath the nature of sin in it . and to be true to convictions is the life of sincerity . if men can make a choice of what they will except , and reserve , notwithstanding , their being convinced of its evil , it is from the ruling power of sin . pleas in the mind , in the behalf of any sin ; that is , for a continuance in it , prevalent thereunto , ruines all sincerity . it may be , the pretence is , that it is but a little one , of no great moment , and that which shall be compensated with other duties of obedience ; or , it shall be retained only until a fitter season for its relinquishment ; or , men may be blinded after conviction to dispute again , whether what they would abide in be sinful or no , as is the case frequently with respect unto covetousness , pride and conformity to the world ; it is a dreadful effect of the ruling power of sin. whatever impeacheth the universality of obedience in one thing , overthrows its sincerity in all things . fifthly , hardness of heart , so frequently mentioned and complained of in the scripture , is another evidence of the dominion of sin. but because there are various degrees also hereof , they must be considered , that we may judge aright what of it is an evidence of that dominion , and what may be consistent with the rule of grace : for it is that mysterious evil whereof the best men do most complain ; and whereof the worst have no sense at all . chap. iv. hardness of heart spoken to , as an eminent sign of sin 's dominion , and is shewed , that it ought to be considered as total or partial . hardness of heart , is either total and absolute ; or , partial and comparative only . total hardness , is either natural and universal ; or , judiciary in some particular individuals . natural hardness , is the blindness or obstinacy of the heart in sin , by nature , which is not to be cured by the use or application of any outward means . hardness and impenitent heart , rom. ij . . this is that heart of stone , which god promises in the covenant to take away , by the efficacy of his almighty grace , ezek. xxxvi . . where this hardness abides uncured , unremoved , there sin is absolutely in the throne ; this therefore we do not enquire about . judiciary hardness , is either immediately from god ; or , it is by the devil , through his permission . in the first way , god is said frequently to harden the hearts of men in their sins , and unto their ruine , as he did with pharaoh ; and he doth it in general two ways , ( . ) by with-holding from them those supplies of light , wisdom and understanding , without which they cannot understand their condition , see their danger , nor avoid their ruine . ( . ) by with-holding the efficacy of the means which they enjoy for their conviction and repentance ; yea , and giving them an efficacy unto their obduration , isa. vi . , . and concerning this divine induration , we may observe , ( . ) that it is the severest of divine punishments in this world ; ( . ) that therefore it is not executed , but towards those that are habitually wicked , and so do , of choice , harden themselves in their sins , rom. i. , . ( . ) for the most part it respects some especial times and seasons , wherein are the turning points for eternity . ( . ) that the condition of those so hardned is remediless , and their wounds uncurable . where any are thus hardned , there is no question about the dominion of sin. such an heart is its throne , its proper seat next to hell. there is a judiciary hardness , which sathan , through god's permission , brings on men , cor. iv . . and there are many ways whereby he doth effect it , not here to be insisted on . but there is an hardness of heart , that is indeed but partial and comparative , whatever appearance it may make of that which is total and absolute , where the enquiry ariseth , whether it be an evidence of the dominion of sin or no. there is an hardness of heart , which is known and lamented in them in whom it is . hereof the church complains , isa. lxiij . . o lord , why hast thou hardened our heart from thy fear ? or suffered it so to be ; not healing , not recovering our hardness . and there are sundry things which concurr in this kind of hardness of heart . as , . want of readiness to receive divine impressions from the word of god. when the heart is soft and tender , it is also humble and contrite , and ready to tremble at the word of god. so it is said of josia , that his heart was tender , and he humbled himself before the lord , when he heard his word , kings xxij . , . this may be wanting in some in a great measure , and they may be sensible of it . they may find in themselves a great unreadiness to comply with divine warnings , reproofs , calls . they are not affected with the word preached , but sometimes complain that they sit under it like stocks and stones . they have not an experience of its power , and are cast into the mould of it . hereon they apprehend that their hearts are hardned from the fear of god , as the church complains . there is indeed no better frame of heart to be attained in this life , then that , whereby it is to the word , as the wax to the seal , fit and ready to receive impressions from it . a frame that is tender to receive the communications of the word in all their variety , whether for reproof , instruction or consolation ; and the want hereof , is a culpable hardness of heart . . there belongs unto it an affectedness with the guilt of sin , as unto the sorrow and repentance that it doth require . there is none in whom there is any spark of saving grace , but hath a gracious sorrow for sin , in some degree or other ; but there is a proportion required between sin and sorrow . great sins require great sorrows ; as peter on his great sin , wept bitterly . and all , especial aggravations of sin , require an especial sense of them . this the soul finds not in it self . it bears the thoughts of sin , and the rebukes of conscience , without any great concussion or remorse . it can pass over the charge of sin , without relenting , mourning , dissolving in sighs and tears ; and it cannot but say sometimes thereon , that its heart is like the adamant or the flint in the rock ; this makes many fear , that they are under the dominion of sin ; and they fear it the more , because that fear doth not affect and humble them as it ought . and it must be granted , that all unaffectedness with sin , all want of humiliation and godly sorrow upon it , is from an undue hardness of heart . and they , who are not affected with it , have great reason to be jealous over themselves , as even unto their spiritual state and condition . . of the same kind in its measure , is unaffectedness with the sins of others , among whom we live , or in whom we are concerned . to mourn for the sins of others , is a duty highly approved of god ; ezek. ix . it argues the effectual working of many graces , as zeal for the glory of god , compassion for the souls of men , love to the glory and interest of christ in the world. the want hereof is from hardness of heart , and it is that which abounds among us . some find not themselves at all concerned herein , some make pretences why they need not so be , or , that it is not their duty ; what is it unto them how wicked the world is , it shall answer for its own sins . nor are they moved when it comes nearer them . if their children come to losses , ruine , poverty , then they are affected indeed . but so long as they flourish in the world , be they apostates from profession , be they enemies to christ , do they avowedly belong unto the world , and walk in the ways of it ; they are not much concerned , especially if they are not scandalously profligate . but this also is from hardness of heart , which will be bewail'd , where grace is vigilant and active . . want of a due sense of indications of divine displeasure , is another instance of this hardness of heart . god doth oft-times give signs and tokens hereof ; whether as unto the publick state of the church in the world , or , as unto our own persons , in afflictions and chastisements . in the seasons hereof , he expects that our hearts should be soft and tender , ready to receive impressions of his anger , and pliable therein unto his mind and will. there are none whom at such a time he doth more abhorr , than those who are stout-hearted , little regarding him or the operation of his hands . this in some measure may be in believers ; and they may be sensible of it , to their sorrow and humilition . these things , and many more of the like nature , proceed from hardness of heart , or the remainder of our hardness by nature , and are great promoters of the interest of sin in us . but where any persons are sensible of this frame , where they are humbled for it , where they mourn under and cry out for its removal , it is so far from being an evidence of the dominion of sin over them , in whom it is , that it is an eminent sign of the contrary ; namely , that the ruling power of sin is certainly broken and destroyed in the soul. but there are other instances of hardness of heart , which have much more difficulty in them , and which are hardly reconcilable unto the rule of grace . i shall mention some of them . . security and senseless under the guilt of great actual sins . i do not say this is or can at any time be absolute in any believer . but such it may be , as whereon men may go on at their old pace of duties and profession , though without any peculiar humiliation , albeit they are under the provoking guilt of some known sin , with its aggravations . it will recurr upon their minds and conscience , ( unless it be seared ) will treat with them about it . but they pass it over , as that which they had rather forget , and wear out of their minds , then bring things unto their proper issue by particular repentance . so it seems to have been with david after his sin with bathsheba . i doubt not but that before the message of god to him by nathan , he had unpleasing thoughts of what he had done . but there is not the least footsteps in the story , or any of his prayers , that he laid it seriously to heart , and was humbled for it before . this was a great hardness of heart , and we know how difficult his recovery from it was . he was saved but as through fire . and where it is so with any one , that hath been overtaken with any great sin , as drunkenness or other folly , that he strives to wear it out , to pass it over , to forget it , or give himself countenance from any reasoning or consideration against the especial sense of it , and humiliation for it ; he can , during that state and frame , have no solid evidence , that sin hath not the dominion in him . and let such sinners be warned , who have so passed over former sins , until they have utterly lost all sense of them , or are under such a frame at present ; that they recal things to another account , and suffer no such sin to pass without a peculiar humiliation , or whatever be the final issue of things with them , they can have no solid ground of spiritual peace in this world. . there is such a dangerous hardness of heart , where the guilt of one sin makes not the soul watchful against another of another sort . where-ever the heart is tender , upon a surprizal into sin , it will not only watch against the returns thereof , or relapses into it , but will be made diligent , heedful and careful against all other sins whatever . so is it with all that walk humbly under a sense of sin . but when men in such a state are careless , bold and negligent , so as that if they repeat not the same sin , they are easily hurried into others . thus was it with asa ; he was wroth with the prophet that came unto him with a divine message , and smote him , and cast him in prison , for he was in a rage , chron. xvi . . a man would think that when he was recovered out of this distemper , it might have made him humble and watchful against other sins : but it was not so ; for , it is added , that he oppressed some of the people at the same time ; and he rested not there , but in his disease he sought not to the lord , but unto physicians ; unto persecution he added oppression , and unto that unbelief . v. . yet notwithstanding all this , the heart of asa was perfect with the lord all his days , kings xv . . that is , he had a prevalent sincerity in him notwithstanding these miscarriages . but he was doubtless under the power of great hardness of heart . so is it with others in the like cases , when one sin makes them not careful and watchful against another . as when men have stained themselves with intemperance of life , they may fall into excess of passion in their families and relations ; or into a neglect of duty , or take any other crooked steps in their walk . this argues a great prevalency of sin in the soul , although as we see in the example of asa , it is not an infallible evidence of its dominion ; yet of that nature it is , wherewith divine peace and consolation are inconsistent . . when men fall into such unspiritual frames , such deadness and decays , as from which they are not recoverable by the ordinary means of grace ; it is a certain evidence of hardness of heart , and the prevalency of sin therein . it is so , whether this be the fault of churches or of perticular persons ? the preaching of the word , is the especial divine ordinance for the healing and recovery of backsliders in heart or life . where this will not effect it in any , but they will go on frowardly in the ways of their own hearts , unless god take some extraordinary course with them , they are on the brink of ruine , and live on sovereign grace alone . thus was it with david . after his great sin , there is no doubt but he attended unto all ordinances of divine worship , which are the ordinary means of the preservation and recovery of sinners from their backslidings . howbeit they had not this effect upon him ; he lived impenitently in his sin , until god was pleased to use extraordinary means in the especial message of nathan , and the death of his child , for his awakening and recovery . and thus god will deal sometimes with churches and persons . where ordinary means for their recovery will not effect it , he will by sovereign grace , and it may be by a concurrence of extraordinary providence , heal , revive and save them . so he promiseth to do , isa. lvij . , , , . but where this is trusted unto , in the neglect of the ordinary means of healing , seeing there is no direct promise of it , but it is a case reserved unto absolute soveraignty , the end may be bitterness and sorrow . and let them take heed who are under this frame : for although god may deliver them , yet it will be by terrible things ; as psal. lxv . . such terrible things as wherein he will take vengeance of their inventions , psal. xcix . . though he do forgive them : so david affirms of himself , that god in his dealing with him , had broken all his bones , psal. li. . i fear this is the present case of many churches and professors at this day . it is evident that they are fallen under many spiritual decays . neither have the ordinary means of grace , repentance and humiliation , though backed with various providential warnings , been efficacious to their recovery . it is greatly to be feared that god will use some severe dispensation in terrible things towards them for their awakning ; or , which is more dreadful , withdraw his presence from them . . of the same nature it is , and argues no small power of this evil , when men satisfie and please themselves in an unmortified , unfruitful profession ; a severe symptom of the dominion of sin. and there are three things that manifest the consistency of such a profession , with hardness of heart ; or , are fruits of it therein . . a neglect of the principal duties of it . such are mortification in themselves , and usefulness or fruitfulness towards others . a deficiency and neglect in these things , are evident amongst many that profess religion . it doth not appear that in any thing they seriously endeavour the mortification of their lusts , their pride , their passion , their love of the world , their inordinate desires and sensual appetites . they either indulge unto them all , or , at least , they maintain not a constant conflict against them . and , as unto usefulness in the fruits of righteousness , which are to the praise of god by jesus christ , or those good works , which are the evidence of a living faith , they are openly barren in them . now , whereas these are the principal dictates of that religion which they do profess , their neglect of them , their deficiency in them proceeds from an hardness of heart , over-powering their light and convictions . and what shall long , in such a case , stop sins out of the throne ? self-pleasing and satisfaction in such a profession , argues a very dangerous state and habit of mind . sin may have a full dominion under such a profession . . the admission of an habitual formality into the performance of religious duties , is of the same nature . in some the power of sin ( as we observed before ) prevails unto the neglect and omission of such duties . others continue the observation , but are so formal and lifeless in them , so careless , as unto the exerting or exercise of grace in them , as gives an uncontroulable evidence of the power of sin , and a spiritual senselesness of heart . there is nothing that the scripture doth more frequently and severely condemn , nor give as a character of hypocrites , than a diligent attendance unto a multiplication of duties , whilst the heart is not spiritually engaged in them . for this cause the lord christ threatned the utter rejection of the luke-warm church of laodicea . and god pronounceth a most severe sentence against all that are guilty of it , isa. xxix . , . yet thus it may be with many , and that thus it hath been with them , many do manifest by their open apostacy , which is the common event of this frame and course long continued in ; for some in the daily performance of religious duties for a season , do exercise and preserve their gifts , but there being no exercise of grace in them , after a while those gifts also do wither and decay . they are under the power of the evil whereof we treat , namely , an hard and senseless heart , that can approve of themselves in such a lifeless , heartless profession of religion and performance of the duties thereof . . when men grow senseless under the dispensation of the word , and do not at all profit by it . the general ends for preaching the word unto believers are ( . ) the encrease of spiritual light , knowledge and understanding in them . ( . ) the growth of grace enabling to obedience . ( . ) holy excitation of grace by impressions of its power in the communication of the mind , will , love and grace of god unto our souls , which is attended with ( . ) an impression on the affections , renewing and making them more holy and heavenly continually ; with ( . ) direction and administration of spiritual strength against temptations and corruptions ; and ( . ) fruitfulness in the works and duties of obedience . where men can abide under the dispensation of the word , without any of these effects on their minds , consciences or lives ; they are greatly hardened by the deceitfulness of sin ; as heb. iij. , . this case is stated . now whether this be , . from that carelesness and security which is grown on all sorts of persons , against which god doth justly express his indignation , by with-holding the power and efficacy of his word , in its administration from them : or , . from an encrease of an unsanctified light and gifts , which fill men with high thoughts of themselves , and keep them off from that humble frame which alone is teachable : or , . from a loss of all due reverence unto the ministry , as god's ordinance for all the ends of the word , with a secret fortification of conscience by prejudices against its power , from the suggestions of sathan : or , . from the love of sin , which the heart would shelter and secure from the efficacy of the word ; or from what other cause soever it be , it proceeds from a dangerous hardness of heart , from the power of sin. where this is the state of the minds of men , where this hardness is thus prevalent in them , i do not , no man can give them assurance that sin hath not the dominion in them . but because all these things are capable of various degrees , it may not be concluded absolutely from any or all of them in any degree , that so it is . but this we may safely conclude , ( . ) that it is impossible for any man in whom this evil frame is found in any degree , and not sincerely endeavoured against , to keep any true solid peace with god , or in his own soul ; what seems to be so in him is but a ruinous security . ( . ) that this is the high road unto final obduration and impenitency ; and therefore , ( . ) it is the present duty of those who have any care of their souls , to shake themselves out of this dust , and not to give themselves any rest , until they are entered into the paths of recovery . the calls of god for a return unto such backsliders in heart are multiplied , the reasons for it and motives unto it are innumerable ; this ought never to depart from their minds , that without it they shall eternally perish , and know not how soon they may be overtaken with that destruction . thus far have we proceeded in the enquiry , whether sin hath the dominion in us or no ? there are on the other side many evidences of the rule of grace , sufficient to discard the pleas and pretences of sin unto the throne : but the consideration of them is not my present design ; i have only examined the pleas of sin , which render the enquiry difficult and the case dubious . and they arise all from the actings of sin in us , as it fights against the soul , which is its proper and constant work , pet. ij . , . it doth so against the design of the law , which is to live to god ; against the order and peace of it , which it disturbs ; and against its eternal blessedness , which it would deprive it of . the examination of the pretences insisted on , may be of some use to them that are sincere . but on the other hand , there are uncontroulable evidences of the dominion of sin in men , some whereof i shall mention , and only mention , because they need neither proof nor illustration . ( . ) it is so where sin hath possessed the will. and it hath possessed the will , when there are no restraints from sinning taken from its nature but its consequents only . ( . ) when men proclaim their sins , and hide them not ; when they boast in in them , and of them , as it is with multitudes ; or , ( . ) approve of themselves in any known sin , without renewed repentance ; as drunkenness , uncleanness , swearing and the like : or , ( . ) live in the neglect of religious duties in their clossets and families ; whence all their publick attendance unto them is but hypocrisy : or , ( . ) have an enmity to true holiness , and the power of godliness : or , ( . ) are visible apostates from profession , especially if they add , as is usual , persecution to their apostacy : or , ( . ) are ignorant of the sanctifying principles of the gospel and christian religion : or , ( . ) are dispisers of the means of conversion : or , ( . ) live in security under open providential warnings and calls to repentance : or , ( . ) are enemies in their minds unto the true interest of christ in the world. where these things and the like are found , there is no question what it is that hath dominion , and bears rule in the minds of men. this all men may easily know , as the apostle declares , rom. vi . . chap. iii. the third enquiry handled , viz. what is the assurance given us , and what are the grounds thereof , that sin shall not have dominion over us ? the ground of this assurance is , that we are not under the law but grace . the force of this reason shewed , viz. how the law doth not destroy the dominion of sin , and how grace dethrowns sin and gives dominion over it . and thus much hath been spoken unto the second thing proposed at the entrance of this discourse ; namely , an enquiry , whether sin have the dominion in any of us or no ? i proceed unto that which offers it self from the words in the third place ; what is the assurance given us , and what are the grounds of it , that sin shall not have dominion over us ; which lies in this , that we are not under the law , but under grace . where men are engaged in a constant conflict against sin , where they look upon it , and judge it their chiefest enemy , which contends with them for their souls , and their eternal ruine ; where they have experience of its power and deceit , and , through the efficacy of them , have been often shaken in their peace and comfort ; where they have been ready to despond , and say , they shall one day perish under their powers : it is a gospel word , a word of good tidings that gives them assurance , that it shall never have dominion over them . the ground of this assurance is , that believers are not under the law , but under grace . and the force of this reason we may manifest in some few instances . . the law giveth no strength against sin unto them that are under it ; but grace doth . sin will neither be cast nor kept out of its throne , but by a spiritual power , and strength in the soul , to oppose , conquer and dethrown it . where it is not conquered it will reign ; and conquered it will not be , without a mighty prevailing power : this the law will not , cannot give . the law is taken two ways . ( . ) for the whole revelation of the mind and will of god in the old testament . in this sence it had grace in it , and so did give both life , and 〈◊〉 , and strength against sin , as the psalmist declares , psal. xix . , , . in that sence it contained not only the law of precepts , but the promise also , and the covenant which was the means of conveying spiritual life and strength unto the church , in this sence it is not here spoken of ; nor is any where opposed unto grace . ( . ) for the covenant rule of perfect obedience , do this and live . in this sence men are said to be under it in opposition unto being under grace . they are under its power , rule , conditions and authority as a covenant . and in this sence all men are under it , who are not enstated in the new covenant through faith in christ jesus , who sets up in them and over them the rule of grace . for all men must be one way or other under the rule of god ; and he rules only by the law , or by grace : and none can be under both at the same time . in this sence the law was never ordained of god , to convey grace or spiritual strength unto the souls of men : had it been so , the promise and the gospel had been needless . if there had been a law given which could have given life , verily righteousness should have been by the law , gal. iij. . if it could have given life or strength , it would have produced righteousness , we should have been justified by it . it discovers sin and condemns it , but gives no strength to oppose it . it is not god's ordinance for the dethrowning of sin , nor for the destruction of its dominion . this law falls under a double consideration ; but in neither of them was designed to give power or strength against sin. . as it was given unto mankind in the state of innocency . and it did then absolutely and exactly declare the whole duty of man , whatever god in his wisdom and holiness did require of us . it was god's ruling of men according to the principle of the righteousness wherein he was created . but it gave no new aids against sin ; nor was there any need that so it should do . it was not the ordinance of god to administer new or more grace unto man , but to rule and govern him according to what he had perceived . and this it continueth to do for ever . it claims and continues a rule over all men , according to what they had , and what they have . but it never had power to barr the entrance of sin , or to cast it out when it is once enthroned . dly . as it was renewed and enjoined unto the church of israel on mount sinai , and with them unto all that would join themselves unto the lord out of the nations of the world. yet neither was it then , nor as such , designed unto any such end , as to destroy or dethrone sin , by an administration of spiritual strength and grace . it had some new ends given then unto it , which it had not in its original constitution . the principal whereof was to drive men to the promise and christ therein . and this it doth by all the acts and powers of it on the souls of men. as it discovers sin , as it irritates and provokes it by its severity , as it judgeth and condemneth it , as it denounceth a curse on sinners , it drives unto this end. for this was added of grace in the renovation of it ; this new end was given unto it ; in it self it hath nothing to do with sinners , but to judge , curse , and condemn them . there is therefore no help to be expected against the dominion of sin from the law. it was never ordained of god unto that end ; nor doth it contain , nor is it communicative of the grace necessary unto that end , rom. viij . . wherefore those who are under the law , are under the dominion of sin. the law is holy , but it cannot make them holy , who have made themselves unholy : it is just , but it cannot make them so ; it cannot justify them whom it doth condemn : it is good , but can do them no good , as unto their deliverance from the power of sin ; god hath not appointed it unto that end. sin will never be dethroned by it ; it will not give place unto the law ; neither in its title , nor its power . those who are under the law ; will at some seasons endeavour to shake off the yoke of sin , and resolve to be no longer under its power . as , . when the law presseth on their consciences , perplexing and disquieting of them . the commandment comes home unto them , sin reviveth and they die , rom , vij . , . that is , it gives power to sin to slay the hopes of the sinner , and to distress him with the apprehension of guilt and death . for the strength of sin is the law , cor. xv . . the power it hath to disquiet and condemn sinners , is in and by the law. when it is thus with sinners , when the law presseth them with a sense of the guilt of sin , and deprives them of all rest and peace in their minds ; they will resolve to cast off the yoke of sin , to relinquish its service , that they may be freed from the urgency of the law on their consciences . and they will endeavour it in some instances of duty , and abstinence from sin. . they will do the same under surprizals with sickness , pain , dangers , or death it self . then they will cry , and pray , and promise to reform , and set about it , as they suppose , in good earnest . this case is fully exemplified , psal. lxxviij . , , , , . and it is manifest in daily experience amongst multitudes . there are few who are so seared and profligate , but at such seasons they will think of returning to god , of relinquishing the service of sin , and vindicating themselves from under its dominion . and in some it worketh a lasting change , though no real conversion doth ensue . but with the most , this goodness is as the morning cloud , and as the early dew , so passeth it away . . the same effect is produced in many by the preaching of the word . some arrow of conviction is fastened in their minds , whereon their former ways displease them ; and they judge it is better for them to change the course of their lives , and to relinquish the service of sin : these resolutions for the most part abide with them , according to the society which they have or fall into . good society may much help them in their resolves for a time ; when by that which is evil and corrupt they are presently extinguished . . sometimes merciful , endearing providences will have the same effect on the minds of men , not obdurate in sin. such are deliverances from imminent dangers , sparing the lives of near relations and the like . in such seasons men under the law will attend unto their convictions , and endeavour for a while to shake off the yoke of sin. they will attend unto what the law saith , under whose power they are , and endeavour a compliance therewith ; many duties shall be performed , and many evils abstained from , in order to the quitting themselves of sin 's dominion . but alas the law cannot enable them hereunto : it cannot give them life and strength to go through with what their convictions press them unto ; therefore , after a while , they begin to faint and wax weary in their progress , and at length give quite over . it may be they may break off from some great sins in particular ; but shake off the whole dominion ●f sin they cannot . it is otherwise with them that are under grace . sin shall not have dominion over them ; strength shall be administred unto them to dethrone it . grace is a word of various acceptations in the scripture . as we are here said to be under it , and as it is opposed unto the law , it is used or taken for the gospel , as it is the instrument of god for the communication of himself , and his grace by jesus christ unto those that do believe , with that state of acceptation with himself , which they are brought into thereby , rom. v. , . wherefore to be under grace , is to have an interest in the gospel covenant and state , with a right unto all the privileges and benefits thereof , to be brought under the administration of grace by jesus christ , to be a true believer . but the enquiry hereon is , how it follows from hence , that sin shall not have dominion over us ; that sin cannot extend its territories and rule into that state ; and in what sence this is affirmed ? . is it that there shall be no sin in them any more ? even this is true in some sence . sin , as unto its condemning power , hath no place in this state , rom. viij . . all the sins of them that believe are expiated or done away , as to the guilt of them in the blood of christ , heb. i. . joh. i. . this branch of the dominion of sin , which consists in its condemning power , is utterly cast out of this state . but sin , as unto its being and operation doth still continue in believers , whilst they are in this world : they are all sensible of it . those who deceive themselves with a contrary apprehension , are most of all under the power of it , joh. i. . wherefore to be freed from the dominion of sin , is not to be freed absolutely from all sin ; so as that it should in no sence abide in us any more . this is not to be under grace , but to be in glory . . is it that sin , though it abides , yet it shall not fight nor contend for dominion in us ? that this is otherwise , we have before declared ; scripture and the universal experience of all that believe , do testifie the contrary : so doth the assurance here given us , that it shall not obtain that dominion . for if it did not contend for it , there could be no grace in this promise . there is none in deliverance from that whereof we are in no danger . but the assurance here given is built on other considerations ; whereof the first is , that the gospel is the means ordained , and instrument used by god for the communication of spiritual strength unto them that believe , for the dethroning of sin. it is the power of god unto salvation , rom. i. . that whereby and wherein he puts forth his power unto that end . and sin must be really dethroned by the powerful acting of grace in us , and that in a way of duty in our selves . we are absolved , quitted , freed from the rule of sin , as unto its pretended right and title , by the promise of the gospel . for thereby are we freed and discharged from the rule of the law , wherein all the title of sin unto dominion is founded . for the strength of sin is the law. but we are freed from it , as unto its internal power , and exercise of its dominion , by internal spiritual grace and strength in its due exercise . now this is communicated by the gospel ; it gives life and power , with such continual supplies of grace , as are able to dethrone sin , and for ever to prohibit its return . this then is the present case supposed ▪ and determined by the apostle . you that are believers , are all of you conflicting with sin. you find it always restless and disquieting , sometimes strong and powerful . when it is in conjunction with any urgent temptation , you are affraid it will utterly prevail over you to the ruine of your souls . hence you are wearied with it , groan under it , and cry out for deliverance from it . all these things the apostle at large insists on in this and the next chapter . but now , saith he , be of good comfort . notwithstanding all these things , and all your fears upon them , sin shall not prevail , it shall not have the dominion , it shall never ruine your souls . but what ground have we for this hope ? what assurance of this success ? this you have , saith the apostle , you are not under the law , but under grace ; or , the rule of the grace of god in christ jesus , administred in the gospel . but how doth this give relief ? why it is the ordinance , the instrument of god which he will use unto this end , namely the communication of such supplies of grace and spiritual strength , as shall eternally defeat the dominion of sin. this is one principal difference between the law and the gospel , and was everso esteemed in the church of god , until all communication of efficacious grace began to be called in question . the law guides , directs , commands all things that are against the interest and rule of sin. it judgeth and condemneth both the things that promote it , and the persons that do them : it frightens and terrifies the consciences of those who are under its dominion . but if you shall say unto it , what then shall we do ? this tyrant , this enemy , is too hard for us ▪ what aid and assistance against it will it afford unto us ? what power will it communicate unto its destruction ? here the law is utterly silent , or says , that nothing of this nature is committed unto it of god. nay , the strength it hath it gives unto sin for the condemnation of the sinner ; the strength of sin is the law. but the gospel , or the grace of it , is the means and instrument of god , for the communication of internal spiritual strength unto believers . by it do they receive supplies of the spirit , or aids of grace for the subduing of sin , and the destruction of its dominion . by it they may say , they can do all things through him that enables them . hereon then depends in the first place the assurance of the apostles assertion , that sin shall not have the dominion over us , because we are under grace . we are in such a state , as wherein we have supplies in readiness to defeat all the attempts of sin , for rule and dominion in us . but some may say hereon , they greatly fear they are not in this state ; for they do not find such supplies of spiritual strength and grace , as to give them a conquest over sin . they are still perplexed with it , and it is ready to invade the throne in their minds , if it be not already possessed of it . wherefore they fear least they are strangers from the grace of the gospel . in answer hereunto , the things ensuing are proposed . . remember what hath been declared concerning the dominion of sin. if it be not known what it is , and wherein it doth consist , as some may please themselves , whilst their condition is deplorable , as it is with the most ; so others may be perplexed in their minds without just cause . a clear destinction between the rebellion of sin and the dominion of sin , is a great advantage unto spiritual peace . . consider the ends for which aids of grace are granted and communicated by the gospel . now this is not , that sin may at once be utterly destroyed and consumed in us , that it should have no being , motion , or power in us any more . this work is reserved for glory in the full redemption of body and soul , which we here do but groan after . but it is given unto us for this end , that sin may be so crucified and mortified in us , that is , so gradually weakened and destroyed , as that it shall not ruine spiritual life in us , obstruct its necessary acting in duties , and prevalency against such sins as would disannul the covenant-relation between god and our souls . whilst we have supplies of it which are sufficient unto this end , although our conflict with sin doth continue , although we are perplexed by it , yet we are under grace , and sin shall have no more dominion over us . this is enough for us , that sin shall be gradually destroyed , and we shall have a sufficiency of grace in all occasions to prevent its ruling prevalency . . live in the faith of this sacred truth , and ever keep alive in your souls expectation of supplies of grace suitable thereunto . it is of the nature of true and saving faith , inseparable from it , to believe , that the gospel is the way of god's administration of grace for the ruine of sin. he that believes it not , believes not the gospel it self , which is the power of god unto salvation , rom. i. . if we live , and walk , and act as if we had nothing to trust unto but our selves , our own endeavours , our own resolutions , and that in our perplexities and surprizals , it is no wonder if we are not sensible of supplies of divine grace ; most probably we are under the law , and not under grace . this is the fundamental principle of the gospel state , that we live in expectation of continual communications of life , grace and strength from jesus christ , who is our life , and from whose fulness we receive , and grace for grace . we may therefore in this case continually expostulate with our souls , as david doth ; why go you mourning because of the oppression of the enemy ? why are you cast down , and why are you disquieted within us ? still hope in god , he is the health of my countenance ; we may be sensible of great oppression from the power of this enemy ; this may cause us to go mourning all the day long , and in some sence it ought so to do . howbeit we ought not hence to despond , or to be cast down from our duty or our comfort . still me may trust in god through christ , and live in continual expectation of such spiritual reliefs , as shall assuredly preserve us from the dominion of sin. this faith , hope , and expectation we are called unto by the gospel . and when they are not cherished , when they are not kept up unto a due exercise , all things will go backward in our spiritual condition . . make especial application unto the lord christ , unto whom the administration of all spiritual supplies is committed , for the communication of them unto you , according unto all especial occasions . hath sin got the advantage of a powerful temptation , so as that it seems to put hard for dominion in the soul , as it was with paul under the buffetings of sathan , when he had that answer from god upon his reiterated prayer , my grace is sufficient for thee , sin shall not have dominion over thee ? hath it by its deceitfulness brought the soul into a lifeless , senseless frame , makes it forgetful of duties , negligent in them , or without spiritual delight in their performance ? hath it almost habituated the soul unto careless and corrupt inclinations unto the love , of or conformity to the world ? doth it take advantage from our darkness and confusion under troubles , distresses or temptations ? on these and the like occasions it is required , that we make especial , fervent application unto the lord christ , for such supplies of grace as may be sufficient and efficacious to controul the power of sin in them all . this under the consideration of his office and authority unto this end , his grace and readiness from especial inducements , we are directed unto , heb. iv . , , . . remember always the way and method of the operations of divine grace , and spiritual aids . it is true in our first conversion to god , we are as it were surprized by a mighty act of sovereign grace , changing our hearts , renewing our minds , and quickening us with a principle of spiritual life . ordinarily many things are required of us in a way of duty in order thereunto . and many previous operations of grace in our minds in illumination , and the sense of sin do materially and passively dispose us thereunto , as wood when it is dried , is disposed to firing . but the work it self is performed by an immediate act of divine power , without any active co-operation on our parts . but this is not the law or rule of the communication or operation of actual grace , for the subduing of sin. it is given in a way of concurrence with us in the discharge of our duties , and when we are sedulous in them , we may be sure we shall not fail of divine assistance according to the established rule of the administration of gospel grace . if therefore we complain that we find not the aids mentioned , if at the same time we are not diligent in attendance unto all the duties , whereby sin may be mortified in us , we are exceedingly injurious to the grace of god. wherefore notwithstanding this objection , the truth stands firm , that sin shall not have dominion over us , because we are not under the law , but under grace ; because of the spiritual aids that are administred by grace , for its mortification and destruction . secondly , the law gives no liberty of any kind ; it gendreth unto bondage , and so cannot free us from any dominion , not that of sin. for this must be by liberty . but this we have also by the gospel . there is a two-fold liberty ; ( . ) of state and condition ; ( . ) of intern●● operation . and we have both by the gospel . the first consists in our deliverance from the law and its curse , with all things which claim a right against us by virtue thereof ; that is , sathan , death and hell. out of this state from whence we can never be delivered by the law , we are translated by grace into a state of glorious liberty . for , by it the son makes us free , and we receive the spirit of christ. now where the spirit of the lord is , there is liberty , cor. iij. . this liberty christ proclaims in the gospel unto all that do believe , isa. lxi . . hereon they who hear and receive the joyful sound , are discharged from all debts , bonds , accounts , rights and titles , and are brought into a state of perfect freedom . in this state sin can lay no claim to dominion over any one soul. they are gone over into the kingdom of christ , and out from the power of sin , sathan and darkness . herein indeed lies the foundation of our assured freedom from the rule of sin. it cannot make an incursion on the kingdom of christ , so as to carry away any of its subjects into a state of sin and darkness again . and an interest in this state ought to be pleaded against all the attempts of sin , rom. vi . , . there is nothing more to be detested , than that any one who is christ's freeman , and dead to the power of sin , should give place again unto any of its pretences to , or endeavours for rule . again , there is an internal liberty , which is the freedom of the mind , from the inward powerful chains of sin , with an ability to act all ●●e powers and faculties of the soul in a gracious manner . hereby is the power of sin in the soul destroyed . and this also is given us in the gospel . there is power administred in it to live unto god , and to walk in all his commandments . and this also gives evidence unto the truth of the apostles assertion . thirdly , the law doth not supply us with effectual motives and encouragements to endeavour the ruine of the dominion of sin in a way of duty , which must be done , or in the end it will prevail . it works only by fear and dread , with threatnings and terrors of destruction . for although it says also , do this and live , yet withal it discovers such an impossibility in our nature , to comply with its commands in the way and manner wherein it enjoins them , that the very promise of it becomes a matter of terror , as including the contrary sentence of death upon our failure in its commands . now these things enervate , weaken and discourage the soul in its conflict against sin : they give it no life , activity , chearfulness or courage in what they undertake . hence those who engage themselves into an opposition unto sin , or a relinquishment of its service , meerly on the motives of the law , do quickly faint and give over . we see it so with many every day . one day they will forsake all sin , their beloved sin , with the company and occasions enducing them thereunto . the law hath frighted them with divine vengeance . and sometimes they proceed so far in this resolution , they seem escaped the pollution of the world ; yet soon again they return to their former ways and follies , pet. ij . , , . their goodness is as the morning cloud , and as the early dew so passeth it away . or if they do not return to wallow in the same mire of their former pollutions , they betake themselves to the shades of some superstitious observances ; as it is in the papacy . for they openly succeed into the room of the jews , who being ignorant of the righteousness of god , and not submitting thereunto , went about variously to establish their own righteousness , as the apostle speaks , rom. x. , . for in that apostate church where men are wrought on by the terrors of the law to relinquish sin , and set themselves in opposition unto its power , finding themselves altogether unable to do it by the works of the law it self , which must be perfectly holy ; they betake themselves to a number of superstitious observances which they trust unto in the room of the law , with its commands and duties . but the law makes nothing perfect , nor are the motives it gives for the ruine of the interest of sin in us , able to bear us out , and carry us through that undertaking . but the motives and encouragements given by grace to endeavour the utter ruine of sin in a way of duty , are such as give life , chearfulness , courage and perseverance , they continually animate , relieve and revive the soul in all its work and duty , keeping it from fainting and despondency . for they are all taken from the love of god and of christ , from the whole work and end of his mediation , from the ready assistances of the holy ghost , from all the promises of the gospel , from their own with other believers experiences , all giving them the highest assurance of final success and victory . when the soul is under the influences of these motives , whatever difficulty and opposition it meets withal from solliciting temptations or surprizals , it will renew its strength , it will run and not be weary , it will walk and not faint , according to the promise , isa. xl . . fourthly . christ is not in the law , he is not proposed in it , not communicated by it , we are not made partakers of him thereby . this is the work of grace , of the gospel . in it is christ revealed , by it he is proposed and exhibited unto us ; thereby are we made partakers of him , and all the benefits of his mediation . and he it is alone who came to , and can destroy this work of the devil . the dominion of sin is the complement of the works of the devil , where all his designs center . this the son of god was manifest to destroy . he alone ruines the kingdom of sathan , whose power is acted in the rule of sin. wherefore , hereunto our assurance of this comfortable truth , is principally resolved ; and what christ hath done , and doth for this end , is a great part of the subject of gospel revelation . the like may be spoken of the communication of the holy spirit , which is the only principal efficient cause of the ruine of the dominion of sin. for where the spirit of christ is , there is liberty , and no where else . but we receive this spirit not by the works of the law , but by the hearing of faith , gal. iij. . chap. vi. the practical observations drawn from , and application made of , the whole text. having opened the words , and made some improvement of them ; i shall now take one or two observations from the design of them , and issue the whole in a word of application . i. it is an unspeakable mercy and privilege to be delivered from the dominion of sin. as such it is here proposed by the apostle , as such it is esteemed by them that believe . nothing is more sweet , precious and valuable unto a soul conflicting with sin and temptation , than to hear that sin shall not have the dominion over them . ah what would some give that it might be spoken unto them with power , so as that they might stedfastly believe it , and have the comfort of it . fools make a mock of sin , and some glory in the service of it , which is their shame . but those who understand any thing aright , either of what is present , or what is to come , do know that this freedom from its dominion , is an unvaluable mercy . and we may consider the grounds which evidence it so to be . . it appears so to be from the causes of it . it is that which no man can by his own power , and the utmost of his endeavours attain unto . men by them may grow rich , or wise , or learned ; but no man by them can shake off the yoke of sin. if a man had all the wealth of the world , he could not by it purchase this liberty ; it would be despised . and when sinners go hence to the place where the rich man was tormented , and have nothing more to do with this world , they would give it all if they had it , for an interest in this liberty . it is that which the law and all the duties of it cannot procure . the law and its duties , as we have declared , can never destroy the dominion of sin. all men will find the truth hereof , that ever come to fall under the power of real conviction . when sin presseth on them , and they are affraid of its consequents , they will find , that the law is weak , and the flesh is weak , and their duties are weak , their resolutions and vows are weak ; all insufficient to relieve them . and if they think themselves freed one day , they shall find the next that they are under bondage ; sin for all this will rule over them with force and rigour . and in this condition do some spend all their days in this world. they kindle sparks of their own , and walk in the light of them , until they lie down in darkness and sorrow . they sin and promise amendment , and endeavour recompences by some duties , yet can never extricate themselves from the yoke of sin. we may therefore learn the excellency of this privilege , first from its causes , whereof i shall mention some only . . the meritorious procuring cause of this liberty , is the death and blood of jesus christ. so is it declared , pet. i. , . cor. vi . . chap. vij . . nothing else could purchase this freedom . under the power and dominion of sin we were , and could not be delivered without a ransom . christ died and rose , and lives again , that he might be our lord , rom. xiv . . and so deliver us from the power of all other lords whatever . it is true there was no ransom due to sin or sathan , who was the author of it . they were to be dethroned or destroyed by an act of power . both the devil , and sin , which is his work , are to be destroyed not appeased , heb. ij . . john iij. . but the strength of sin is the law , cor. xv . . that is , through the righteous sentence of god , we were held by the law obnoxious unto the condemning power of sin. from that law we could not be delivered but by this price and ransom . two things hence follow : . those who live in sin , who willingly abide in the service of it , and endure its dominion , do cast the utmost contempt on the wisdom , love , and grace of christ. they despise that which cost him so dear . they judge that he made a very foolish purchace of this liberty for us , with his dearest blood. whatever it be , they preferr the present satisfaction of their lusts before it . this is the poison of unbelief . there is in it an high contempt of the wisdom and love of christ. the language of mens hearts that live in sin , is , that the liberty which he purchased with his blood , is not to be valued or esteemed . they flatter him with their lips in the outward performance of some duties ; but in their hearts they despise him , and the whole work of his mediation . but the time is approaching wherein they will learn the difference between the slavery of sin , and the liberty wherewith christ makes believers free . and this is that which is now tendred unto sinners in the dispensation of the gospel ; life and death are here set before you , chuse life that ye may live for ever . . let those that are believers in all their conflicts with sin , live in the exercise of faith , on this purchace of liberty made by the blood of christ. for two things will hence ensue , ( . ) that they will have a mighty argument always in readiness to oppose unto the deceit and violence of sin. the soul will hereon say to its self , shall i forego and part with that which christ purchased for me at so dear a rate , by giving place to the solicitations of lust or sin ? shall i despise his purchace ? god forbid . see rom. vi . . by such arguings is the mind frequently preserved from closing with the enticements and seductions of sin. ( . ) it is an effectual argument for faith to use in its pleading for deliverance from the power of sin. we ask for nothing but what christ hath purchased for us . and if this plea be pursued it will be prevalent . dly . the internal efficient cause of this liberty , or that whereby the power and rule of sin is destroyed in us , is the holy spirit himself , which farther evinceth the greatness of this mercy . every act for the mortification of sin , is no less immediately from him , than those positive graces are , whereby we are sanctified . it is through the spirit that we mortify the deeds of the flesh , rom. viij . . where he is , there and there alone is liberty . all attempts for the mortification of sin without his especial aids and operations , are frustrate . and this manifests the extent of the dominion of sin in the world. he alone by whom it can be destroyed , and all those efficacious operations of his whereby it is so , are generally despised . and they must live and die slaves unto sin , by whom they are so . wherefore a great part of our wisdom for the attaining and preserving this liberty , consists in the acting of faith on that promise of our saviour , that our heavenly father will give the holy spirit to them that ask him of him . when sin in any instance , by any temptation , urgeth for power and rule in us , we are ready to turn into our selves and our own resolutions , which in their place are not to be neglected . but immediate crys unto god for such supplies of his spirit , as without which sin will not be subdued , we shall find our best relief . bear it in mind , try it on the next occasion , and god will bless it with success . dly . the instrumental cause of this freedom is the duty of believers themselves , in and for the destruction of sin. and this also manifests the importance of this privilege . this is one of the principal ends of all our religious duties ; of prayer , of fasting , of meditation , of watchfulness unto all other duties of obedience ; they are all designed to prevent and ruine the interest of sin in us . we are called into a theater to fight and contend , into a field to be tried in a warfare . our enemy is this sin , which strives and contends for the rule over us . this we are to resist even unto blood , that is , our utmost in doing and suffering . and certainly that is in it self and unto us of the highest importance , which on divine appointment and command , is the great end of the constant endeavours of our whole lives . secondly , it appears so to be from the consideration of the bondage which we are delivered from thereby . bondage is that which humane nature is most averse from , until it be debased and debauched by sensual lusts. men of ingenuous spirits have in all ages chosen rather to die than to be made slaves . but there is no such bondage as that which is under the dominion of sin. to be under the power of base lusts , as covetousness , uncleanness , drunkenness , ambition , pride and the like , to make provision to fulfil their desires in the wills of the mind and the flesh , is the worst of slavery . but we may say what we please on this subject ; none think themselves so free , none make such an appearance of generous freedom unto others , as those who are avowed servants of sin. if those are not freemen , who do what they please , and are for the most part approved in what they do , who puff at all their enemies , and scorn such as pusillanimous slaves , who go not forth unto the same compass of excess with them , who shall be esteemed free ? they plead with the pharisees that they are the only freemen , and were never in bondage to any . the servile restraints of fear from divine judgment and future accounts they wholly despise . see the description , psal. lxxiij . , , , , , , . who so free , so joyous as such persons ; as for others , they are plagued all the day long , and are chastened every morning , v. . yea , they go heavily and mournfully under the oppression of this enemy , crying out continually for deliverance . but the truth insisted on is not at all impeached by this observation . it is a great part of the slavery of such persons , that they know not themselves to be slaves , and boast that they are free . they are born in a state of enmity against god , and bondage under sin , and they like well of it , as all abject slaves do , under the worst of tyrants ; they know no better . but true liberty consists in inward peace , tranquillity of mind , designs for and inclinations unto the best things , the most noble objects of our natural , rational souls . all these they are utter strangers unto , who spend their lives in the service of vile and base lusts. envy not their gallantry , their glistering appearances , their heaps of wealth and treasures , they are in the whole vile and contemptible slaves . the apostle determines their case , rom. vi . . it is a matter of eternal thankfulness unto god , that we are delivered from being the servants of sin. yea , it is an evidence of grace , of a good frame of spirit , when a soul is made really sensible of the excellency of this freedom ; when it so finds the power and interest of sin to be weakned , as that it can rejoice in it , and be thankful to god for it , rom. vij . . thirdly , it is so , with respect unto the end of this bondage , or what it brings men unto . if after all the base drudgery which sinful men are put unto in the service of their lusts , if after all the conflicts which their consciences put them on with fears and terrors in the world , they could expect any thing of a future reward hereafter , something might be spoke to alleviate their present misery . but the wages of sin is death , eternal death under the wrath of the great god , is all they are to look for . the end of the dominion of sin , is to give them up unto the curse of the law , and power of the devil for evermore . fourthly . it keeps men off from the participation of all real good here and hereafter . what men under the power of sin do enjoy , will quickly appear to be as a thing of nought . in the mean time , they have not the least taste of the love of god , which alone takes out the poison of their enjoyments . they have not the least view of the glory of christ , without which they live in perpetual darkness , like those who never behold the light nor sun. they have no experience of the sweetness and excellency of the gracious influences of life , and strength , and comfort from the holy ghost ; nor of that satisfaction and reward which is in holy obedience ; nor shall ever come to the enjoyment of god. all these things and sundry others of the like sort might be insisted on and inlarged , to manifest the greatness of the mercy and privilege which is in a freedom from the dominion of sin , as it is here proposed by the apostle . but the principal design i intended is accomplished , and i do but touch on these things . i shall add one observation more , and with it put a close to this discourse . ob. . it is the great interest of a soul conflicting with the power of sin , to secure it self against its dominion ; that it is not under its dominion ; not to have the cause hang dubious in the mind . to clear the truth hereof , we may observe the things that follow . . the conflict with sin , making continual repentance and mortification absolutely necessary will continue in us whilst we are in this world. pretences of perfection here , are contrary to the scriptures , contrary to the universal experience of all believers , and contrary to the sense and conscience of them by whom they are pleaded , as they make it evident every day . we pray against it , strive against it , groan for deliverance from it , and that , by the grace of christ healing our nature , not without success . howbeit this success extends not unto its absolute abolition whilst we are in this world. it will abide in us until the union of the soul and body wherein it hath incorporated it self , be dissolved . this is our lot and portion ; this is the consequent of our apostasie from god , and the depravation of our nature thereby . you will say then , whereto serves the gospel , and the grace of our lord jesus christ in this case , if it be not able to give us deliverance herein ? i answer , it doth give us a fourfold relief , which amounts virtually to a constant deliverance , though sin will abide in us whilst we are in this world. . it is so ordered , that the continuance of sin in us shall be the ground , reason and occasion of the exercise of all grace , and putting a lustre on our obedience . some excellent graces , as repentance and mortification could have no exercise if it were otherwise . and whilst we are in this world , there is a beauty in them , that is an over-balance for the evil of the remainders of sin : and the difficulty which is hereby put on our obedience , calling continually for the exercise and improvement of all grace , renders it the more valuable . herein lies the spring of humility , and self-resignation to the will of god. this makes us love and long for the enjoyment of christ , putting an excellency on his mediation ; whence the apostle on the consideration of it , falls into that ejaculation ; i thank god through jesus christ my lord , rom. vij . . this sweetens unto us our future rest and reward . wherefore the continuance of us in this state and condition in this world , a state of spiritual warfare , is best for us , and highly suited unto divine wisdom , considering the office and care of our lord jesus christ for our relief . let us not complain , or repine , or faint , but go on with christian fortitude unto the end , and we shall have success . for , . there are by the grace of christ , such supplies and aids of spiritual strength granted unto believers , that sin shall never proceed further in them than is useful and needful for the exercise of their graces . it shall never have its will upon them , nor dominion over them , as we have before declared . . there is mercy administred in and by the gospel , for the pardon of all that is evil in it self , or in any of its effects . there is no condemnation unto them that are in christ jesus . pardoning mercy , according to the tenor of the covenant , doth always disarm this sin in believers of its condemning power . so that notwithstanding the utmost endeavours of it , being justified by faith , they have peace with god. . there is a season , when by the grace of christ it shall be utterly abolished ; namely , at death , when the course of our obedience is finished . wherefore to affirm that this sin , and consequently a conflict with it , doth abide in believers whilst they are in this world , is no disparagement unto the grace of christ , which gives such a blessed deliverance from it . secondly , there is a double conflict with and against sin. the one is in those that are unregenerate , consisting in the rebellion of light and conscience against the rule of sin , in many particular instances . for although sin be enthroned in the will and affections , yet the knowledge of good and evil in the mind , excited by the hopes and fears of things eternal , will make head against it , as unto the performance of sundry duties , and abstinence from sin. this conflict may be where sin is in the throne , and may deceive themselves , supposing it may be from the rule of grace , when it is only from the rebellion of light , and the charge of a conscience yet unseared . but there is a conflict with sin where grace hath the rule and is enthroned . for although grace have the sovereignty in the mind and heart , yet the remainders of sin , especially in the corrupt affections , will be continually rebelling against it . now this we say is the interest of all , namely , to enquire of what sort and kind that conflict with sin is , which is in them ; if it be of the first sort , they may yet be under the dominion of sin ; if of the latter , they are freed from it . wherefore whilst the mind is dubious in this case and undetermined , many evil consequences it will be perplexed withal . i shall name some of them . . such a soul can have no solid peace , because it hath not satisfaction what state it doth belong unto . . it cannot receive refreshment by gospel consolations in any condition ; for its just fears of the dominion of sin , will defeat them all . . it will be dead and formal in all its duties , without spiritual courage and delight ; which will at length make it weary of them . so , . all grace , especially faith , will be weakened and impaired under this frame continually . . fear of death will hold the soul in bondage ; wherefore it is highly necessary to have this case well stated and determined in our minds ; whereto if the foregoing discourses may contribute any thing , it is what was designed in them . there remains only to give some few directions , how the prevalency of sin unto such a degree , as to render the case about its rule dubious in the mind , may be obviated and prevented . some few of the many that might be given , i shall propose . . the great rule of preventing the encrease and power of vitious habits ; is , watch against beginnings . sin doth not attempt dominion but in particular instances , by one especial lust or another . wherefore , if any sin or corrupt lust begin as it were to set up for a peculiar predominancy , or interest in the mind and affections ; if it be not entertained with severe mortification , it will ruine the peace , if not endanger the safety of the soul. and when this is so , it may easily be discovered by any one who keepeth a diligent watch over his heart and ways . for no sin doth so entirely advance it self in the mind and affections , but it is promoted therein either by mens natural inclinations , or by their circumstances in occasions of life , or by some temptation which they have exposed themselves unto , or by some such neglect wherein the frequency of acts have strengthened vitious inclinations . but these things may be easily discerned by those who are in any measure awake unto their soul's concernments . the strict charge given us by our lord jesus christ to watch , and that of the wise man , above all keepings to keep our hearts , have especial regard unto those beginnings of sin 's obtaining power in us . so soon as a discovery is made of its coincidence or conjunction , with any of those ways of the promotion of its power , if it be not opposed with severe and diligent mortification , it will proceed in the method declared , james i. , . those who would be wise , must familiarize wisdom unto their minds , by a continual free converse with it . they must say unto wisdom , thou art my sister , and call understanding , thy kinswoman , prov. vij . . so will wisdom have power in and over their minds . and if we suffer sin by any of the advantages mentioned , to familiarize it self into our minds ; if we say not unto it , get thee hence upon the first appearance of its activity for power in us , it will put hard for the thron ▪ . carefully enquire and try whether such things which you may do or approve of in your selves , do not promote the power of sin , and help on its rule in you . this method david prescribes , psal. xix . . secret sins , such as are not known to be sins , it may be to our selves , make way for those that are presumptuous . thus pride may seem to be nothing but a frame of mind belonging unto our wealth and dignity , or our parts and abilities ; sensuality may seem to be but a lawful participation of the good things of this life ; passion and peevishness , but a due sence of the want of that respect which we suppose due unto us ; covetousness a necessary care of our selves and our families . if the seeds of sin are covered with such pretences , they will in time spring up and bear bitter fruit in the minds and lives of men. and the beginnings of all apostasie both in religion and morality , lie in such pretences . men plead they can do so and so lawfully , until they can do things openly unlawful . . keep your hearts always tender under the world. this is the true and only state of inconsistency with , and repugnancy to the rule of sin. the loss hereof , or a decay herein , is that which hath opened the flood-gates of sin amongst us . where this frame is , a consciencious fear of sinning will always prevail in the soul ; where it is lost , men will be bold in all sorts of follies . and that this frame may be preserved , it is required , ( . ) that we cast out all vicious habits of mind that are contrary unto it , james i. . ( . ) that we preserve an experience of its power and efficacy on our souls , pet. ij . , , . ( . ) that we lay aside all prejudices against those that dispence it , gal. iv . . ( . ) to keep the heart always humble , in which frame alone it is teachable , psal. xxv . every thing in the preaching of the word comes cross and unpleasing to the minds of proud men. ( . ) pray for a blessing on the ministry , which is the best preparation for receiving benefit by it . . abhorr that peace of mind which is consistent with any known sin. men may have frequent ▪ surprizals into known sins ; but if , whilst it is so with them , they refuse all inward peace , but what comes in by most fervent and sincere desires of deliverance from them , and repentance for them , they may be safe from the dominion of sin. but if men can on any hopes , or presumptions , or resolutions preserve a kind of peace in their minds , whilst they live in any known sin ; they are nigh the borders of that security , which is the territory wherein sin doth reign . . make continual applications unto the lord christ in all the acts of his mediation for the ruine of sin , especially when it attempts a dominion in us , heb. iv . . this is the life and soul of all directions in this case , which needs not here to be enlarged on ; it is frequently spoken unto . lastly , remember , that a due sence of deliverance from the dominion of sin , is the most effectual motive unto universal obedience and holiness ; as such it is proposed and managed by the apostle , rom. vi . finis . a brief instruction in the worship of god, and discipline of the churches of the new testament, by way of question and answer with an explication and confirmation of those answers. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a brief instruction in the worship of god, and discipline of the churches of the new testament, by way of question and answer with an explication and confirmation of those answers. owen, john, - . [ ], p. s.n.], [london : . attributed to john owen. cf. mcalpin coll. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng worship. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a brief instruction in the worship of god , and discipline of the churches of the new testament , by way of question and answer ; with an explication and confirmation of those answers . printed , . a short catechism : with an explication upon the same . q. . what doth god require of us in our dependance on him , that he may be glorified by us , and we accepted with him ? answ. that we ( a ) worship him ( b ) in and by the wayes of his own appointment . ( a ) matth. . . rev. . . deut. . . chap. . . ( b ) lev. . , , . exod. . . gen. . . joshua . , . zach. . . explication . by the worship of god inquired after , not that which is naturall on morall , which is required in the first commandment is intended . such is our faith and confidence in him , our fear of him , our subjection of soul and conscience unto him , as the great soveraign lord , first cause , last end , judge and rewarder of all men ; the law whereof was originally written in the heart of man , and hath been variously improved and directed by new revelations and institutions . and this worship is called naturall , upon a double account . first , because it depends on the nature of god , a due perception and understanding whereof , makes all this worship indispensibly necessary : for none can know god , but it is his duty to glorifie him as god , that is , to believe in him , love him , trust him , and call upon him , which all are therefore cursed that do not , psalm . . thes. . . and secondly , because it was in the principle of it concreated with the nature of man , as that which suited , directed , and enabled him to answer the law of his creation , requiring this obedience of him in his dependance on god. and this worship is invariable : but it concerneth those outward wayes and means whereby god hath appointed that faith , and love , and fear of him to be exercised and expressed unto his glory . and this kind of worship ▪ though it depend not upon the nature of god , but upon his free and arbitrary disposal , and so was of old liable unto alterations ; yet god did ever strictly require in the several states and conditions that his church hath gone through in the world. and this is that , which most commonly in the scripture is called by the name of the worship of god ; as that whereby all the acceptable actings of the souls of men towards him are expressed , and the only way of owning and acknowledging him in the world , as also of entertaining a visible intercourse with him . this therefore he calls for , and requires indispensibly of all that draw nigh to him , and that because he is the lord our god , rev. . , . mat. . . deut. . , . for his observance hereof , doth he so approve of abraham , gen. . . and sets it down as an everlasting law unto all others , that in a holy observation thereof , he will be sanctified in all that draw nigh unto him , lev. . , , . his commands also concerning it , are multiplyed in the scripture , with the approbation of all those that attend unto them . we may not think to find acceptance with god , or to inherit the promises , if supposing our selves to adhere unto him in worship internall and naturall , we neglect that which is externall and of his free appointment : for besides , that we renounce thereby our inward dependance on him also , in not observing his commands , as adam did in transgressing an institution , we become wholly useless unto all the ends of his glory in the world , which is not the way to come to an enjoyment of him . neither , do we only express and profess our inward morall naturall worship of god hereby , by which means it becomes the principall way and instrument of faith and trust exerting themselves in our obedience , but also it is a most effectual help and assistance unto the principle of that natural worship , strengthening the habit of it , and exciting it unto all sutable actings , unto its increase and growth . qu. . by what means do we come to know that god will thus be worshipped ? answ. that god is to be worshipped , and that according to his own will and appointment , is a ( a ) principall branch of the law of our creation , written in our hearts ; the ( b ) sense whereof is renewed in the second commandment ; but the wayes and means of that worship , depend meerly on gods ( c ) soveraign pleasure and institution . ( a ) rom. . . chap. . , . acts . , . acts . , , , , , , . verses . ( b ) exodus . , , , ( c ) jer. . . exod. . . heb. . , , , , , . john . . explication . these two things all men see by nature . first , that god , however they mistook in their apprehensions of him , would be and was to be worshipped with some outward solemn worship . so that although some are reported to have even cast off all knowledge and sense of a divine being , yet never any were heard of , that came to an acknowledgement of any god , true or false , but they all consented , that he was constantly and solemnly to be worshipped . and that not only by individuall persons , but by societies together , that so they might own and honour him whom they took for their god. and thus far outward worship is required in the first commandment ; namely , that the inward be exercised and expressed . when we take god for our god , we take him to worship him , deut. . , . other thoughts , namely of inward worship , without outward expression at all , or any time , or in any way , are but a covert unto atheism . and , secondly , this also they are lead to an apprehension of , by the same light whereby they are a law unto themselves , rom. . . that god would be worshipped in the way , and by the means that he himself appointed and approved , whence none among the heathen themselves undertook to appoint wayes and ceromonies of worship , but still they pretended to derive the knowledge of them from the gods themselves , of whom they reckoned that every one would be worshipped in his own way . and because notwitstanding this pretence , being left of god , and deluded of satan , they did invent false and foolish wayes of worship , not only not appointed of god , but such as were unsuited unto those inbred notions which they had of his nature and excellencie● , the apostle convinces and disproves them , as men acting against the light of nature , and principles of reason , rom. . . they might have seen , that , in their idolatry they answered not their own inbred conceptions of the divine power and godhead , so as to glorifie him as god. and in the like manner doth he argue at large , acts . . but beyond this , the inbred light of nature could not conduct any of the sons of men ▪ this alone is contained in the first precept , that god was to be worshipped they knew , and that he was to be worshipped by wayes and means of his own appointment they knew ; but what those wayes and means were , they knew not . these alwayes depended on gods soveraign will and pleasure , and he made them known to whom he pleased , psalm . , . and although some of the wayes which he doth appoint , may seem to have a great compliance in them unto the light of nature , yet in his worship he accepts them not on that account ; but meerly on that of his own institution ; and this as he hath declared his will about in the second commandment ; so he hath severely forbidden the addition of our own inventions unto what he hath appointed : sending us for instruction unto him alone , whom he hath endowed with soveraign authority to reveal his will , and ordain his worship , john . . matth. . . chron. . . qu. . how then are these wayes and means of the worship of god made known unto us ? answ. in and by the written word only ; which contains a full and perfect revelation of the will of god ; as to his whole worship , and all the concernments of it : john . . isa. . . luke . . tim. . , , . pet. . . deut. . . chap. . . joshua . . prov. . . rev. . . isaiah . . explication . the end wherefore god granted his word unto the church , was , that thereby it might be instructed in his mind and will , as to what concerns the worship and obedience that he requireth of us , and which is accepted with him . this the whole scripture it self every where declares and speaks out unto all that do receive it ; as tim. . , , . with the residue of the testimonies above recited do declare . it supposeth , it declareth , that of our selves we are ignorant how god is , how he ought to be worshipped , isa. . . moreover it manifests him to be a jealous god , exercising that holy property of his nature in an especial manner about his worship ; rejecting and despising every thing that is not according to his will , that is not of his institution , exod. . , . that we may know what is so , he hath made a revelation of his mind and will in his written word , that is , the scripture ; and to the end that we might expect instruction from thence alone in his worship , and act therein accordingly . first , he sends us and directs us thereunto , expresly for that purpose , isa. . . luke . . john . . and not once intimates in the least , any other way or means of instruction unto the end . secondly , he frequently affirms , that it is sufficient , able , and perfect to guide us therein , tim. . , , . pet. . . psalm . , , . and whereas he hath expresly given it unto us for that end , if there be any want or defect therein , it must arise from hence , that either god would not , or could not give unto us a perfect revelation of his will ; neither of which can be imagined . thirdly , he hath commanded us to observe all whatsoever he hath appointed therein , and not to make any addition thereunto , joshua . . deut. . . chap. . . prov. . . revel . . . and , fourthly , peculiarly interdicted us the use of any such things , as are of the institution or appointment of men , isa. . , . so that from the scriptures alone , are we to learn what is accepted with god in his worship . qu. . have these wayes and means been alwayes the same from the beginning ? answ. no! but god hath altered and changed them at sundry reasons , according to the counsell of his own will , so as he saw necessary for his own glory , and the edification of his church . see gen. . , . gen. . , . exod. . , , . exod. . chap. . . heb. . . heb. . , , . explication . the externall worship whereof we speak , being as was shewed before , not naturall or moral , arising necessarily from the dependance of the rationall creature on god , as its first cause , chiefest good , last end , and soveraign lord , but proceeding from the meer will and pleasure of god , determining how he will be honoured and glorified in the world , was alwayes alterable by him , by whom it was appointed . and whereas ever since the entrance of sin into the world , god had alwayes respect unto the promise of the lord christ , and his mediation , in whom alone he will be glorified , and faith in whom he aimed to begin and increase in all his worship , he hath suited his institutions of the means thereof , to that dispensation of light and knowledge of him , which he was pleased at any time to grant . thus immediately after the giving of the promise , he appointed sacrifices for the great means of his worship ; as to glorifie himself expresly by mens off ring unto him of the principal good things which he had given them , so to instruct them in the faith , and confirm them in the expectation of the great sacrifice for sin that was to be offered by the promised seed , gen. . , . heb. . . these were the first instituted worship of god in the world after the entrance of sin . hereunto he nextly added circumcision , as an express sign of the covenant , with the grace of it , which he called abraham and his seed unto by jesus christ , gen. . , . and to the same general end and purpose , he afterwards superadded the passeover with its attendant institutions , exod. . , . and then the whole law of institutions contained in ordinances , by the ministery of angels on mount sinai , exod . so by sundry degrees , he built up that fabrick of his outward worship , which was suited in his infinite wisdom , unto his own glory , and the edification of his church , untill the exhibition of the promised seed , or the coming of christ in the flesh , and the accomplishment of the work of his mediation , heb. . . for unto that season were those ordinances to serve , and no longer , heb. . , , . and then were they removed by the same authority whereby they were instituted and appointed , col. . , , , . so that though god would never allow , that men , upon what pretence soever should make any alteration in the worship appointed by him ▪ by adding unto it , any thing of their own , or omitting ought that he had commanded , either in matter or manner , notwithstanding that he knew that it was to abide but for a season , but commanded all men straitly to attend to the observation of it whilest it was by him continued in force , mal. . . yet he alwayes reserved unto himself the soveraign power of altering , changing , or utterly abolishing it at his own pleasure : which authority he exerted in the gospel as to all the meer institutions of the old testament . whilest they continued , he inforced them with morall reasons , as his own holiness and authority ; but those reasons prove not any of those institutions to be morall , unless they ensue upon those reasons alone , and are no where else commanded : for being once instituted and commanded , they are to be inforced with morall considerations , taken from the nature of god , and our duty , in reference unto his authority . so , saith he , thou shalt reverence my sanctuary , i am the lord , which no more proves that a morall duty , then that enjoyned upon the same foundation , levit. . . i am the lord your god , ye shall therefore sanctifie your selves , and ye shall be holy , for i am holy , neither shall ye defile your selves with any manner of creeping thing that creepeth upon the earth . not defiling our selves with the touching , or eating of creeping things , is now no morall duty , since the institution is ceased , although it be inforced by many morall considerations . qu. . is there any farther alteration to be expected in , or of those institutions and ordinances of worship , which are revealed and appointed in the gospel ? answ. no! the last compleat revelation of the will of god being made by the son , who is lord of all , his commands and institutions are to be observed inviolably unto the end of the world , without alteration , diminution , or addition , heb. . . chap. . , , . matth. . . cor. . . tim. . explication . it was shewed before , that all the institutions of the old testament had respect unto the coming of christ in the flesh , who was the end of the law , rom. . . and thereupon they were subject to alteration or abolition upon a twofold account . first , because that which they were appointed principally to instruct the church in , and to direct it unto the expectation of , was upon his coming accomplished and fulfilled , so that their end was absolutely taken away ; and they could no more truly teach the mind and will of god : for they would still direct unto that which was to come , after it was past and accomplished . and this is that which the apostle paul so variously proves , and fully confirms in his epistle to the hebrews , especially in the , , . and . chapters . secondly , the lord christ during their continuance , was to come as the lord over his whole house , with more full and ample authority , then any of those , whom god had employed in the institution of his ordinances of old , were intrusted withall , heb. . , , . he spake in former dayes by the prophets , but now by the son , whom he hath appointed heir of all , chap. . , . christ as a son over his own house , whose house are we . and therefore they are all to be at his disposall , to confirm or remove , as he saw reason and occasion . and this he did virtually in the sacrifice of himself , or the blood of his cross , fulfilling and finishing of them all , john . . breaking down the middle wall of partition , abolishing in his flesh the enmity , even the law of commandments contained in ordinances , blotting out the hand-writing of ordinances , he took it out of the way , nayling it to his cross , eph. . . colos . . . secondly , authoritatively , by his spirit in the apostles , and the doctrine of the gospel preached by them , acts . , . now therefore why tempt ye god , to put a yoak upon the neck of the disciples , which neither our fathers nor we were able to bear , but we believe that through the grace of the lord jesus christ we shall be saved , even as they , gal. . , . wherefore the law was our schoolmaster to bring us unto christ , that we might be justified by faith ; but after that faith is come , we are no longer render a schoolmaster , chap. . , , . and eventually or providentially , when he caused sacrifice and offering to cease , by the prince of the people , that came with an army making desolate , to destroy both city and sanctuary , dan. . , . according to his prediction , mat. . . but now under the new testament , the worship that is appointed in the gospel , is founded in , and built upon what is already past and accomplished , namely the death and life of jesus christ with the sacrifice and atonement for sin made thereby , cor. . , , , . which can never be again performed ; neither is there any thing else to the same purpose , either needfull or possible , heb. . . so that there is not any ground left for any new institution of worship , or any alteration in those that are already instituted . nor , secondly , can any one be expected to come from god with a greater and more full authority for the revelation of his mind , than that wherewith his only son was accompanied ; which yet must be , if any alterations were to be made in the appointments of worship that he hath instituted in the gospel . for no inferior , nor an equall authority , can abolish or alter that which is already appointed , so as to give satisfaction unto the consciences of men in obedience unto such alterations . and therefore because there arose not a prophet like unto moses under the old testament , there could be no alteration made in his institutions , but the church was bound severely to observe them all untill the coming of christ , mal. . . remember ye the law of moses my servant , which i commanded unto him in horeb , for all israel with his statutes and judgements ; and that because there arose not a prophet afterwards in israel like unto moses , whom the lord knew face to face , deut. . . and our apostle to prove the right of christ to alter the ordinances of the law , layes his foundation in manifesting that he was above the angels , heb. . . being made so much better than the angels , as he hath by inheritance obtained a more excellent name than they , and that because the law was given by the ministery of angels , chap. . . and so also that he was greater than moses , chap. . . for this man was accounted worthy of more glory than moses , in as much as he who hath builded the house , hath more honour than the house ; moses verily was faithfull in all his house , as a servant , but christ as a son over his own house : because moses was the law-giver , and the mediator between god and man in the giving of the law. now if this be the sole foundation and warrant of the alteration made of mosaical ordinances by christ , namely that he was greater and exalted above all those whose ministry was used in the dispensation of the law , unless some can be thought to be greater , and exalted in authority above the son of god , there can be no alteration expected in the institutions of the gospel . qu. . may not such an estate of faith and perfection in obedience be attained in this life , as wherein believers may be freed from all obligation unto the observation of gospel institutions ? answ. no! for the ordinances and institutions of the gospel being inseparably annexed unto the evangelical administration of the covenant of grace , they may not be left unobserved , disused , or omitted , whilest we are to walk before god in that covenant , without contempt of the covenant it self , as also of the wisdom and authority of jesus christ. heb. . , , , . rom. . , , , . luke . , . cor. . , , . heb. . . rev. . . chap. . . explication . all our faith , all our obedience in this life , what ever may be obtained , or attained unto therein , it all belongs unto our walking with god in the covenant of grace , wherein god dwells with men , and they are his people , and god himself is with them to be their god. other wayes of communion with him , of obedience unto him , of enjoyment of him on this side heaven and glory , he hath not appointed nor revealed . now this is the covenant that god hath made with his people ; that he will put his laws into their mind , and write them in their hearts , and will be to them a god , and they shall be to him a people , and he will be mercifull to their unrighteousness and their sins and their iniquities will he remember no more , heb. . , , , . and what ever men attain unto , it is by vertue of the grace of that covenant , nor is there any grace promised in the covenant to lead men in this life , or to give them up unto a state of perfection short of glory . unto this covenant , are the institutions of gospel worship annexed , and unto that administration of it which is granted unto the church upon the coming and death of christ. without a renunciation and relinquishment of that covenant , and the grace of it , these institutions cannot be omitted or deserted . if men suppose that they have attained to an estate wherein they need neither the grace of god , nor the mercy of god , nor the blood of christ , nor the spirit of christ , it is not much material● , what they think of the ordinances of worship . their pride and folly , without that mercy which is taught , promised and exhibited in those ordinances , will speedily be their ruine . besides , the lord christ is the absolute lord over his own house , heb. . , , . and he hath given out the laws whereby he will have it guided and ruled whilest it is in this world. in and by these laws , are his ordinances of worship established : for any persons on what pretence soever , to plead an exemption from the obligation of those laws , it is nothing but to cast of the lordship and dominion of christ himself . and yet farther , to secure our obedience in this matter , he hath expresly commanded the continuance of them untill his comeing unto judgement , as in the places above quoted will appear . qu. . what are the chief things that we ought to aim at in our observation of the institutions of christ in the gospel ? answ. . to sanctifie the name of god. . to own and avow our professed subjection to the lord iesus christ. . to build up our selves in our most holy faith . and . to testifie and confirm our mutuall love , as we are believers .. ( . ) levit. . . heb. . , . ( . ) deut. . . josh. . . cor. , . ( . ) ephes. . , , , , . jude . ( . ) cor. . , . explication . that we may profitably and comfortably , unto the glory of god , and our own edification , be exercised in the observation of the institutions and worship of god , we are alwayes to consider what are the ends for which god hath appointed them , and commanded our attendance unto them , that so our observance of them may be the obedience of faith . for what ends soever god hath appointed them unto , for that end are they usefull and effectuall , and to no other . if we come to them for any other end , if we use them for any other purpose , or with any other design , if we look for any thing in them or by them , but what god hath appointed them to communicate unto us , we dishonour god , and deceive our own souls . this we ought diligently to enquire into , to know not only what god requires of us , but wherefore also he requires it , and what he aims at therein . some of the principall things whereof are enumerated in this answer . and it is well known how horribly many of the institutions of the gospel , have been by some , especially the papists , abused , by a neglect of the ends of god in them , and imposing new ends of their own upon them unto superstition and idolatry . grace is ascribed unto the outward observance of them , whereas all grace is of the promise , and the promise in the covenant is given only to the faith of the right observers . the elements in the sacrament of the eucharist , are turned into a god , first worshipped , and then devoured , with many the like abominations . qu. . how many we sanctifie the name of god in the use of gospell institutions ? answ. . by an holy reverence of his soveraign authority appointing of them . . an holy regard unto his speciall presence in them . . faith in his promises annexed to them . . delight in his will , wisdome , love and grace manifested in them . . constancy and perseverance in obedience unto him in their due observation . ( . ) levit. . . mal. . . rom. . . exod. . , . james . . ( . ) mat. . . isaiah . . exod. . , , . ( . ) gen. . . heb. . . . exod. . , . cor. . , , . chap. . . ( . ) psal. . , , , . psal. . . psal. . , . ( . ) psalm . . . psal. . . rev. . , . g●l . . . heb. . , , . heb. . . explication . this is the first thing that god requireth us to attend unto , in the celebration of the ordinances of his worship ; namely , that we therein sanctifie his name , the greatest duty that we are called unto in this world . this he layes down as the generall rule of all we do herein levit. . . i will , saith he , be sanctified in them that come nigh unto me , and before all the people i will be glorified . whatever we do in his worship , we must do it that he may be sanctified , or whatever we do is an abomination to him . now the principall wayes how we may herein sanctifie the name of god are expressed . as , first , when in every ordinance , we consider his appointment of it , and submit our souls and consciences unto his authority therein which if we observe any thing in his worship but what he hath appointed , we cannot do it . not formality , not custome , not the precepts of men , not any thing but the authority and command of god , is to be respected in this obedience . this is the first thing that faith regards in divine worship ; it rests not in any thing , closeth nor with any thing , but what it discerns that god hath commanded , and therein it eyes his authority as he requireth it , mal. . . if i be a father , where is mine honour ? if i be master , where is my fear ? rom. . . as i live , saith the lord , every knee shall bow to me , and every tongue shall confess to god. reverence then unto the authority of god appointing his worship , is a principal means of sanctifying the name of god therein . this was the solemn sanction of all his institutions of old , deut. . ▪ , , . hear o israel , the lord our god is one lord , and thou shalt love the lord thy god with all thine heart , and with all thy soul , and with all thy might ; and these words which i command thee this day , shall be in thy heart , and thou shalt teach them diligently unto thy children . and the observation of them he presseth on this account , that the people might fear that glorious and dreadfull name , the lord thy god , deut. . . which name he had so often engaged in his commands , saying thou shalt do it , i am the lord. and in the new testament , our lord jesus christ proposeth his authority as the foundation of his commanding , and our observation of all the institutions of the gospel , mat. . , , . jesus came and spake unto them saying , all power is given me in heaven and earth , go ye therefore , and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost , teaching them to observe all things whatsoever i have commanded you . and he is to be considered in all our obedience , as the great and only law-giver of his church , as the one law-giver who is able to save and to destroy , james . . the soveraign lord over his house , heb. . , , . unto whom every knee is to bow , and every conscience to be in subjection ; and he who heareth not his voice , is to be cut off from the people of god , acts . . it shall come to pass , that every soul which will not hear that prophet , shall be destroyed from among the people . secondly , god hath frequently promised his speciall presence in and with his instituted ordinances . of old both unto the things themselves , and the places wherein they were according to his appointment to be celebrated ; those of places , being also of his speciall institution . under the new testament , all difference of , and respect unto place is taken away , john . . the hour cometh , when ye shall neither in this mountain , nor yet at jerusalem worship the father , but the hour cometh , and now is , when the true worshippers shall worship the father in spirit and in truth ; for the father seeketh such to worship him . and we are commanded in all places equally to make our prayers and supplications : but his presence is promised and continued with the due celebration of the things themselves by him appointed for his service , ma● . . . teaching them to observe all things whatsoever i have commanded you , and loe i am with you even to the end of the world : in them is the tabernacle of god with men , and he dwells among them , and they are his people , rev. . . the promise of christ being , that where two or three are assembled in his name , there he will be in midst of them , mat. . , . and this promised presence of god , or christ , consisteth , . in the power and efficacy which he by his spirit implants upon his ordinances to communicate his grace and mercy unto his church ; it being his covenant , that his spirit shall accompany his word for ever unto that purpose , isa. . . . in the special blessing which he gives his people in those duties , both in the acceptance of them and testifying his good will unto them . exod. . , , . at the tabernacle of the congregation will i meet with the people , saith the lord , there will i meet with the children of israel . and the tabernacle shall be sanctified by my glory , and i will dwell amongst the children of israel , and will be their god , zech. . , . ezek. . , . i will accept you with your sweet savour , ezek. . . in both giving them intimate communion with himself by jesus christ , john . . by all these , he gives that special presence which he requires an especiall reverence and regard of faith unto , whereby his name is yet farther sanctified . . god hath given special promises , or promises of his speciall grace unto them that attend upon him in his worship in a due manner , and hereunto also belongs that sacred relation , which by vertue of divine institution ▪ is between the sacramentall elements , and the especial graces of the covenant which they exhibit and confirm ; and the mixing of these promises with faith , according as they are appropriated unto any particular institution , belongs also to the right sanctification of the name of god. so also , . doth our delight in them : now this delight in the worship of god so much commended in the scripture ▪ and proposed unto our example , consists not in any carnall self-pleasing , or satisfaction in the outward modes or manner of the performance of divine worship , but it is an holy soul-refreshing contemplation on the will wisdom , grace and condescention of god ; in that he is pleased of his own soveraign meer will and grace , so to manifest himself unto such poor sinfull creatures as we are ; so to condescend unto out weakness , so to communicate himself unto us , so to excite and draw forth our souls unto himself , and to give us such pledges of his gracious intercourse with us by jesus christ : by the contemplation of these things is the soul drawn forth to delight in god. lastly , whereas great opposition lyes oftentimes against the churches obedience unto god in this matter , and much persecution befalls it on that account , great weariness also being apt from the remainders of unbelief , carnall wisdom , indwelling sin , weakness of the flesh , in believers themselves to arise in the course thereof , and many temptations also beset them on every hand , to turn them aside from the way of truth and holiness , constancy and perseverance in the due and orderly celebration of all the ordinances of the gospel belongs unto this duty . and this perseverance respecteth both the things themselves , and the manner of their performance , both which are of the highest concernment for us diligently to attend unto . first , as to the things themselves ; herein do we principally glorifie god , and give due honour unto jesus christ , when we abide in our professed subjection unto him , and observance of his commands , against difficulties , oppositions and persecutions . this he taketh notice of , rev. . . thou holdest fast my name , and hast not denyed my faith , even in those dayes wherein antipas was my faithfull martyr , who was slain among you where satan dwelleth . and this he requireth of us indispensably if we will be his disciples , or ever hope to obtain the reward , mat. . , . he that taketh not his cross , and followeth after me , is not worthy of me ; and it is he who endureth unto the end , that shall be saved , matth. . . and unto them who are faithfull unto the death , and them alone doth he give the crown of life , rev. . . giving us caution not to lose those things which we have wrought , that we may receive a full reward , john . and as to the manner of their performance , two things are to be regarded in this duty of perseverance , and the sanctification of the name of god therein . first , the inward principle of our obedience , our faith and love which are to be preserved from decay , rev ▪ . , . i have somewhat against thee , because thou hast left thy first love ; remember therefore from whence thou art fallen , and repent , and do thy first works , chap. . . remember how thou hast received , and heard , and hold fast and repent . secondly , the outward manner of observance which is to be kept entire , according to the primitive institution of christ , cor. . . i have received of the lord , that which also i delivered unto you , not admitting of any corruptions in it to avoid the greatest trouble , gal. . . and i brethren , if i yet preach circumcision , why do i yet suffer persecution ? qu. . how do we in our observation , profess our subjection unto the lord jesus christ and his gospel ? answ. in that being all of them . appointed by him as the head law-giver , king of his church . and . made by him the ensignes and tokens of his kingdom , and subjects , in their due observation principally consists that profession of him , and his name , which be so often calleth us unto , and so indispensably requireth at our hands , mat. . , , . cor. . . heb. . . heb. . . john . . chap. . . chap. . , , . chap. . , . chap. . . chap. . . luke . . rom. . . john . , . explication . the ground and reason of this duty is evident . the lord jesus christ streightly enjoyns all his disciples the profession of his name , and layes it on them as indispensable unto salvation , rom. . , with the heart man believeth unto righteousness , with the mouth confession , or profession , is made unto salvation , john . , , , . now this profession of the name of christ , which is so much abused and mistaken in the world , consists in the keeping of his commandments , john . . ye are my friends , if ye do whatsoever i command you : so also mat. . . his disciples are to be taught to do , and observe , whatever he commandeth . now whereas he is the head and king of the church , the next immediate and special law-giver of it appointing unto it all his ordinances , and its whole worship , as it becomes him who is lord of the house , the institutions of the gospel worship are his most especial commands : and in their observation , consists that profession of him which he requires of us ; therein doth he call them out of the world by profession , whom he hath redeemed out of it by his blood , cor. . , , . rev. . . in these he exerciseth his kingly , or lordly power over his church . heb. . . and in the willing obedience of his people , gathering themselves unto the ensigns of his rule , he is glorified in the world. qu. . how do we in and by them build up our selves in our most holy faith ? answ. by the exercise of that communion with god in christ iesus , which in their due observation he graciously invites and admits us unto , for the increase of his grace in us , and the testification of his love and good will towards us . gen. . . levit. . , . prov. . , . ezek. . , . zach. . , . mat. . , . rom. . . explication . the next and principall ends of all instituted worship in respect of believers , are the increase of the grace of god in them , their edification in their most holy faith , and the testification of the good will of god unto them , ephes. . , , , , . and he gave some apostles , and some prophets , and some evangelists , and some pastors , and teachers , for the perfecting of the saints , for the work of the ministery , for the edifying of the body of christ , till we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fulness of christ ; that we henceforth be no more children , tossed to and fro , and carryed about with every wind of doctrine , by the sleight of men , and cunning craftiness whereby they lye in wait to deceive , but speaking the truth in love , may grow up into him in all things , which is the head , even christ , from whom the whole body fitly joyned together and compacted , by that which every joynt supplyeth according to the effectuall working in the measure of every part , maketh increase of the body unto the edifying of it self in love . whence also is that prayer of the apostle for the blessing of god upon the church , in the use of them , ephes. . , , . that he will grant you according to the riches of his glory , to be strengthened with might by his spirit in the inward man , that christ may dwell in your hearts by faith , that ye being rooted and grounded in love , may be able to comprehend with all saints , what is the breadth , the length , and depth , and heighth , and to know the love of christ which passeth knowledge , that ye might be filled with all the fulness of god : for these ends , and with a design to have them accomplished , in and upon their souls , ought they to attend unto them . james . . receive with meekness the ingrafted word of god , which is able to save your souls , pet. . . as new born babes desire the sincere milk of the word , that you may grow thereby . unto the effecting of these ends , especially the increase and establishment of our faith , are they sui●ed and appointed of god , whereon all their efficacy doth depend . in their due observation , doth god give out that supply of grace which he hath promised , ephes. . , , , . and thus also is faith exercised , in an especial manner , which i● the only ordinary means of its growth and increase . habits both acquired , and infused , are increased and strengthened by frequent acts on suitable objects , hos. . . then shall we know , if we follow on to know the lord. in the celebration of gospel ordinances , god in christ proposeth himself in an intimate manner to the believing soul , as his god , and reward ; and his love in christ , in an especiall manner in some ordinances . so doth christ also exhibit himself thereunto , rev. . . behold , i stand at the door , and knock , if any man hear my voice , and open the door , i will come in to him , and will supp with him , and he with me . faith therefore directed by the word to rest in god , to receive the lord christ in the observation of his ordinances , is excited , increased , strengthened , and that in answer unto the appointment and promises of god. qu. . how are mutuall love and communion among believers testified and confirmed in their observation ? answ. in that they are appointed by the lord christ for that end , and in their own nature as attended unto in their assemblies , are in an especiall manner suited unto that purpose . john . . cor. . , . cor. . , . ephes. . , , . explication . the principles of mutual , spirituall love among believers , arise from their relation unto one father , matth. . . one is your father which is in heaven : who giveth unto all them that believe in christ , power to become the sons of god , john . . and their being all children of the same family ; that family in heaven and earth which is called after the name of god the father of it , as the father of our lord jesus christ , ephes. . , . and unto christ jesus as their elder brother , who is not ashamed to call them brethren , heb. . . being by him born of god ; and from their participation of one and the self same spirit , which dwelleth in them , as they are the temple of god , and the spirit of god dwelleth in them , cor. . . as also in all the fruits of that one spirit , cor. . , , , , . and in that one faith and hope whereunto they are called ; eph. . , , . endeavouring to keep the unity of the spirit in the bond of peace , there is one body , and one spirit , even as ye are called in one hope of your calling , one lord , one faith , one baptism , one god , and father of all , who is above all , and through all , and in you all . and that love which is not built on these principles and foundations , is not evangelical , whatever other ground it may have , or occasion it may pretend unto . communion of saints consists in their mutuall love duly exercised according to rule ; and all communion is an effect of union . in union therefore must lye the springs of love : and this consists in a joynt incorporation of believers into christ ; for as the body is one and hath many members , and all the members of that one body being many are one body , so also is christ ; for by one spirit we are all baptized into one body ; and this they have by the means before mentioned , namely their adoption , faith , and inhabitation of the spirit . now in the joint celebration of the ordinances of gods worship , they altogether make profession of these principles , and act that one faith , hope , and love jointly , whereof they are made partakers , and thereby grow up more and more into the head by that which every joint supplieth , eph. . . and some of them are peculiarly designed by the lord christ , for the testification of their love , and union among themselves , cor. . , . the cup of blessing which we bless , is it not the communion of the blood of christ ? the bread which we break , is it not the communion of the body of christ ? as we being many are one bread , and one body , for we are all partakers of that one bread . qu. . what is principally to be attended unto by us in the manner of the celebration of the worship of god , and observation of the institutions and ordinances of the gospel ? answ. that we observe and do all whatsoever the lord christ hath commanded us to observe , in the way that he hath prescribed ; and that we add nothing unto , or in the observation of them , that is of mans invention or appointment . deut. . . chap. . . jer. . . ma● . . , . mat. . . coloss. . . mat. . . heb. . , , , . cor. . . rev. . . chron. . . isa. . . explication . this was in part spoken to before on the third question , where it was shewed that the scripture is the only way and means , whereby god hath revealed what that worship is , which he will accept in and of the church . here , moreover , as to the duty of the church in this matter , three things are asserted . first , that we are to observe and do all whatsoever the lord christ hath commanded us to observe . this lyes plain in the command , mat. . . teaching them to observe all things whatsoever i have commanded you . and we are directed unto it in the injunction given us from heaven , to hear , that is obey him in all things , mat. . . he being the prophet to whose teachings and instructions , we owe obedience on pain of extermination from among the people of god , deut. . . act. . , . whatever he hath appointed , commanded , revealed as the will of god to be observed in or about the worship of god , that is to be kept and observed by the church inviolably . for if we are his friends and disciples , we will keep his commandments . no disuse of what continuance soever , can discharge us from the observation of institutions . after the feast of tabernacles had been disused from the times of joshua , unto the return from the captivity , the restoration of it was required of god and accepted with him , neh. . . no abuse of how high a nature soever can absolve us from obedience unto an institution , cor. . , , , , . after the great abuse of the lords supper in that church , the apostle recalls them again unto the observation of it , according to the institution of christ. and after the defilement of all the ordinances of the gospel , under the anti-christian apostacy , yet the temple and the altar are to be measured again , rev. . . and the tabernacle of god was again to be raised amongst men . rev. . . no opposition , no persecution , can give the church a dispensation wholly to omit , and lay aside the use of any thing that the lord christ hath commanded to be observed in the worship of god , whilest we are under the obligation of that great rule , acts . . whether it be right in the sight of god to hearken unto you more than unto god , judge ye . it is true in the observation of positive institutions , we may have regard unto rules and prescriptions of prudence , as to times , places , and seasons ; that by no inadvertency or miscarriage of ours , or advantage taken by the adversaries of the truth , the edification of the church be hindred . so the disciples met with the doors shut for fear of the jewes , john . . and paul met with the disciples in the night , in an upper chamber , for the celebration of all the ordinances of the church , acts . , . yet as to the obligation unto their observation , it indispensably binds us , and that alwayes , and that as to all the institutions of christ whatever , heb. . . not forsaking the assembling of our selves together as the manner of some is , but exhorting one another , and so much the more , as you see the day approaching . to dispence with christs commands practically is unlawfull ; much more doctrinally ; most of all authoritatively as the pope takes on himself to do . this then is the churches duty , to search out all the commands of christ recorded in the gospel , and to yield obedience unto them . we are not in this matter , to take up meerly with what we find in practice amongst others , no , though they be men good or holy . the duty of the church , and consequently of every member of it in his place and station , is to search the scriptures , to inquire into the mind of christ , and to find out whatever is appointed by him , or required of his disciples ; and that with hearts and minds prepared unto a due observation of whatever shall be discovered to be his will. secondly , whatever belongs unto the worship of god in the way or manner whereby any of the ordinances of christ is to be performed , comes also under the command of christ which is duly to be attended unto , and observed . indeed whatever is of this nature appoin●ed by christ , it doth therefore belong to the worship of god. and what is not so appointed , neither doth , nor can be any part thereof . of this nature are the celebration of all other ordinances with prayer ; for every thing is sanctified by the word of god and prayer , tim. . . of some of them indispensably in the assemblies of the church , cor. . , . chap. . , , , . with care , in the observation of the general rules of love , modesty , condescention and prudence , doing all things decently and in order , cor. . . chap. . . gestures in some sacred actions , mat. . , . john . . all which the church is diligently to inquire into , as things that belong to the pattern of the house of god , the goings out thereof , and the comings in thereof , the forms thereof , and the ordinances thereof , with the laws thereof , promised to be shewed unto it , ezek. . . to attend carefully to their observation is its duty , being left at liberty as to all other circumstances which no authority of man can give any real relation to the worship of god unto . therein lyes the exercise of that spirit of wisdom , and revelation in the knowledge of the mysterie of the gospel , which is given unto the church , ephes. . , . it was the wisdom of the antient church to do and observe all that god appointed in the way and manner that he had prescribed for their observance , deut. . , . behold i have taught you statutes and judgements even as the lord my god commanded me ; keep therefore and do them , for this is your wisdom and understanding . and herein is the command of christ kept inviolate and unblameable . the perswasion of some , that the lord hath not prescribed all things wherein his worship is concerned , seems to proceed from a negligence in inquiring after what he hath so prescribed : and when once that perswasion is entertained , all farther inquiry is superseded , and despised . for to what end should any one seek after that which he is satisfied cannot be found ? as that which is not cannot be . but this mistake will be elsewhere more fully discovered . thirdly , a principal part of the duty of the church in this matter is , to take care that nothing be admitted or practised in the worship of god , or as belonging thereunto , which is not instituted and appointed by the lord christ. in its care , faithfulness and watchfulness herein , consists the principal part of its loyalty unto the lord jesus as the head , king and law-giver of his church ; and which to stir us up unto , he hath left so many severe interdictions and prohibitions in his word against all additions to his commands upon any pretence whatever ; of which afterwards . qu. . are not some institutions of the new testament ceased , as unto any obligation unto their observation , and therefore now rightly disused ? answ. ( . ) some symbolical tokens of moral duties occasionally used , only for present instruction in those duties , are mentioned in the gospel , without any intention to oblige believers unto the formal constant use or repetition of them . and ( . ) some temporary appointments relating unto gifts in the church , bestowed only for a season in the first plantation of the gospel are ceased ; but ( . ) no institution or command of christ , given unto the whole church , relating unto the evangelical administration of the new covenant , for the use and benefit of all believers , doth or shall cease to the end of the world , nor can be wholly omitted without a violation of the authority of iesus christ himself , john . , , , . rom. . . cor. . . tim. . . mark . . jam. . . matth. . . tim. . . cor. . . explication . mention is made in the scriptures of sundry things practised by the lord christ and his apostles , which being then in common use amongst men , were occasionally made by them symbolical instructions in moral duties . such were washing of feet by one another , the holy kiss , and the like ; but there being no more in them , but a sanct●fied use directed unto the present civil customes and usages , the commands given concerning them , respect not the outward action , nor appointed any continuance of them , being peculiarly suited unto the state of things and persons in those countries ; as john . , , , . after he had washed their feet , and had taken his garments , and was set down again , he said unto them , know ye what i have done to ye , ye call me master and lord , and ye say well , for so i am ; if i then your lord and master have washed your feet , ye also ought to wash one anothers feet , for i have given you an example that ye should do as i have done to you . 't is evident that it is the moral duty of brotherly love , in condescention , and mutual helpfulness to be expressed in all necessary offices as occasion doth require , that is the thing which jesus christ here enjoyneth his disciples , and leads them to by his own example in an office of love then in use in those parts . the same is to be said of the holy kiss , rom. . . which was a temporary occasional token of entire love ; which may in answer thereunto , be expressed by any sober usage of salutation amongst men to the same purpose . but the things themselves were not instituted for any continuance , nor do represent any special grace of the new covenant , which is inseperable from every institution of gospel worship properly so called . common usages or practises therefore , directed to be used in a due manner , and unto a proper end , where they are used , make them not institutions of worship . neither have they in them as so commanded or directed , any one thing that concurs to the constitution of a gospel-ordinance : for neither had they their rise in the authority of christ , nor is any continuance of them enjoyned , nor any promise annexed unto them , nor any grace of the new covenant represented or exhibited in them . besides , there were in the first churches continued for a while certain extraordinary gifts , that had their effects visibly on the outward senses of men , and tended not immediately unto the edification of the church in their faith , but unto the conviction of others , and vindication of the authority of them by whom the gospel was preached and propagated . such was that gift of healing the sick , which being an especial effect of the holy-ghost for the advantage of the church in those dayes , in some places it was accompanied by anointing with oyle ; but this being no universal practice , and used only in the exercise of a gift extraordinary , whose use and being are long since ceased , it never was appointed nor intended to be of continuance in the church , which is not tyed by the lord christ to the empty signs and shadows of things whose substance is not enjoyed : besides , no spiritual grace of the covenant was ever intimated , sealed , or exhibited by that usage of anointing with oyle . the first mention of it is , mark. . . where its practice is reckoned among the effects of that extraordinary power which the lord christ committed unto his twelve disciples on their first sending out , and is referred unto the same series of miracles which they wrought in pursuit , and by vertue thereof , they cast out many devils , and anointed with oyle many that were sick , and healed them . and by what is there recorded , the subsequent mention of it , james . . is to be regulated , but now unto a reall evangelical institution of worship , it is required ( . ) that it be a command of christ manifested by his word , or example proposed unto our imitation , matth. . . ( . ) that it be given and enjoyned unto the whole church with the limitation of its administration expressed in the word , cor. . . ( . ) that unto the due performance of it , gospel grace be required in them that attend unto it . ( . ) that it teach , or represent , or seal , or improve some grace of the covenant , and have a promise of acceptation annexed unto it , and whatever is thus appointed , the church is indispensably to continue in the observation of , unto the end of the world. quest. . may not the church find out , and appoint to be observed , such religious rites , as being adjoyned unto the celebration of gods instituted worship , may farther the devotion of the worshipers , and render the worship it self in its performance more decent , beautiful and orderly , as the appointing of images , and the like ? answ. all acceptable devotion in them that worship god , is the effect of faith , which respects the precepts and promises of god alone . and the comeliness and beauty of gospel worship , consisteth in its relation unto god by iesus christ , as the merciful high-priest over his house , with the glorious administration of the spirit therein . the order also of it lyeth in the due and regular observation of all that christ hath appointed ; and therefore all such inventions are in themselves needless , and useless , and because forbidden , unlawful to be observed , rom. . . chap. . . heb. . . chap. . . deut. . . chap. . . chap. . . , . chap. . . matth. . . isa. . . heb. . , . ephes. . . cor. . , , , . heb. . , , , . john . , . cor. . . matth. . . exod. . . deut. . . matth. . . isa. . . deut. . . chap. . . explication . three things are usually pleaded in the justification of the observance of such rites and ceremonies in the worship of god. ( . ) that they tend unto the furtherance of the devotion of the worshipers . ( . ) that they render the worship it self comely and beautiful . ( . ) that they are the great preservers of order in the celebration thereof . and therefore on these accounts they may be instituted , or appointed by some , and observed by all . but things are indeed quite otherwise , god is a spirit and will be worshiped in spirit and in truth , john . . and no devotion is acceptable unto him , but what proceedeth from , and is an effect of faith , for without faith it is impossible to please god , heb. . . and faith in all things respects the commands and authority of god ; for , saith he , in vain do they worship me , who teach for doctrines the commandments of men , matth. . . and he rejecteth all that honour which is given him by those , whose fear towards him , or worship of him , is taught by the precepts of men , isa. . . these things therefore being utterly destitute of divine authority , they can no way farther or promote the devotion of the worshipers . what natural , or carnal affections may be excited by them , as men may inflame themselves with idols , isa. . . or what outward , outside devotion they may direct unto or excite , is uncertain ; but that they are no means of stirring up the grace of god in the hearts of believers , or of the increase or strengthening of their faith , which things alone god accepts in gospel worship , seeing they are not appointed by him for any such purpose , is most certain : for to say that any thing will effectually stir up devotion , that is , excite , strengthen or increase grace in the heart towards god , that is not of his own appointment , is on the one hand , to reflect on his wisdome and care towards his church , as if he had been wanting towards it in things so necessary , which he declares against , isa. . . what , saith he , could have been done more to my vineyard , that i have not done in it ? so on the other , it extolls the wisdom of men above what is meet to ascribe unto it . shall men find out that , which god would not , or could not , in matters of so great importance unto his glory , and the souls of them that obey him ? yea , and it cannot be but that attendance unto them , and their effects must needs divert the mind from those proper spiritual actings of faith and grace , which is its duty to attend unto . and this is evidently seen in them who indulging to themselves in their observation in multiplyed instances , as in the church of rome , have changed the whole spiritual worship of the church , into a theatrical pompeous shew of carnal devotion . secondly , the comelyness and beauty of gospel worship , doth not in the least depend upon them , nor their observation . the apostle doth in sundry places expresly compare the spiritual worship of the gosple , with that of the law , whilest the church had a worldly sanctuary and carnal ordinances , heb. . . and although it be most evident , that the worship of the old testament , did for the glory and ornaments of outward ceremonies , and the splendour of their observation , far exceed and excell that worship which god commands now , as suitable unto the simplicity of the gospel , yet doth the apostle prefer this for glory , comelyness and beauty , unspeakably above the other ; which manifests that these things can have no respect unto outward rites and ceremonies , wherein the chief admirers of them can no way vye for glory with the old worship of the temple . so the apostle , cor. . , , , , . if the ministration of death , written and engraven in stones , was glorious , so that the children of israel could not stedfastly behold the face of moses , for the glory of his countenance , which glory was to be done away , how shall not the ministration of the spirit be rather glorious ; for if the ministration of condemnation be glory , much more doth the ministration of righteousness exceed in glory : for even that which was made glorious had no glory , in this respect , by reason of the glory that excelleth ; for if that which was done away is glorious , much more that which remaineth is glorious . he compareth the two ministrations , and the several worships of the law and gospel , preferring this unspeakably above the other ; sufficiently manifesting , that the glory of it consisteth not in any pompeous observance of outward ceremonies . and elsewhere he declareth , that indeed it doth consist in its relation to god in christ , with the liberty and boldness of the worshipers to enter into the holy place , unto the throne of grace under the ministry of their merciful and faithful high-priest , being enabled thereunto by the spirit of adoption , and supplications ; for therein , through christ we have an access in one spirit unto the father , eph. . . as it is expressed , heb. . , , . having therefore boldness to enter into the holyest by the blood of jesus , by a new and living way , which he hath consecrated for us , through the veil , that is to say , his flesh , and having an high-priest over the house of god , let us draw near with a true heart , in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water . this is the glory of gospel worship , and the beauty of it ; whose consideration whilest the minds of men are diverted from , to look for beauty in the outward preparation of ceremonies , they lose the priviledge purchased for believers by the blood of christ. instead then of farthering the beauty and comeliness of gospel worship , they are apt to lead men into a dangerous errour and mistake , namely that the beauty and excellency of it consists in such things , as upon a due consideration will appear to be mean and carnal , and far beneath those ceremonies and ordinances of the old testament which yet in comparison of the worship of the gospel , are called worldly , carnal , beggarly , and are said to have no glory . thirdly , they do not in the least tend unto the preservation of due order in the celebration of divine worship . all order consists in the due observation of rule . the rules of actions are either natural , or of his special appointment . both these take place in religious worship ; the institutions or commands of christ , containing the substance thereof , in their observation principally consists the order of it . whatever is of circumstance in the manner of its performance , not capable of especial determination , as emerging or arising only occasionally upon the doing of that which is appointed , at this , or that time , in this , or that place , and the like , is left unto the rule of moral prudence , in whose observation their order doth consist . but the super-addition of ceremonies , necessarily belonging neither to the institutions of worship , nor unto those circumstances whose disposal falls under the rule of moral prudence , neither doth nor can add any thing unto the due order of gospel worship . so that they are altogether needless , and useless in the worship of god. neither is this the whole of the inconvenience wherewith their observance is attended ; for although they are not in particular , and expresly in the scripture forbidden , for it was simply impossible that all instances wherein the wit of man might exercise its invention in such things , should be reckoned up and condemned , yet they fall directly under those severe prohibitions which god hath recorded to secure his worship from all such additions unto it , of what sort soever . yea the main design of the second precept is to forbid all making unto our selves , any such things in the worship of god , to add unto what he hath appointed , whereof an instance is given in that of making and worshiping images , the most common way that the sons of men were then prone to trangess by , against the institutions of god. and this sense and understanding of the commandment is secured by those ensuing prohibitions against the adding any thing at all unto the commands of god in his worship , deut. . . ye shall not add unto the word which i command you , neither shall ye diminish ought from it , that ye may keep the commandments of the lord your god , chap. . . what things soever i command you , observe to do it , thou shalt not add thereto , nor diminish from it , chap. . . to the same purpose were the places before mentioned , matth , . . as also is that severe rule applyed by our saviour unto the additions of the pharisees , verse . every plant , which my heavenly father hath not planted , shall be rooted up . and there is yet farther evidence contributed unto this intention of the command , from those places where such evils and corruptions , as were particularly forbidden in the worship of god , are condemned , not on the special account of their being so forbidden , but on that more general , of being introduced without any warrant from gods institutions or commands , jer. . . they have built the high places of tophe● , which is in the valley of the son of hinnom to burn their sons and their daughters in the fire , which i commanded not , neither came it into my heart . chap. . . they have also built the high pl●ces of baal to burn their sons with fire , for burnt-offerings unto baal , which i commanded not , nor spake , neither came it into my mind . these things were particularly forbidden ; but yet god here condemns them as coming under the general evil of making additions unto his commands , doing that which he commanded not , nor did it ever enter into his heart . the papists say indeed , that all additions corrupting the worship of god are forbidden ; but such as farther , adorn , and preserve it , are not so ; which implyes a contradict●on ; for whereas every addition is principally a corruption because it is an addition , under which notion it is forbidden , ( and that in the worship of god which is forbidden is a corruption of it ) there can be no such preserving , adorning addition , unless we will allow a preserving and adorning corruption . neither is it of more force which is pleaded by them , that the additions which they make , belong not unto the substance of the worship of god , but unto the circumstances of it ; for every circumstance observed religiously , or to be observed in the worship of god , is of the substance of it ; as were all those ceremonious observances of the law which had the same respect in the prohibitions of adding , with the most weighty things whatsoever . qu. . whence may it appear that the right and due observation of instituted worship , is of great importance unto the glory of god , and of high concernment unto the souls of men ? answ. this is fully taught in the scriptures ; as ( ) god would never accept in any state of the church , before or since the fall , moral obedience without the observation of some institutions as tryals , tokens , and pledges of that obedience . and ( ) in their use and signification by his appointment they nearly concern the principal mysteries of his will and grace . and ( ) by their celebration is he glorified in the world : and therefore , ( ) as he hath made blessed promises to his people , to grant them his presence and to bless them in their use : so ( ) being the tokens of the mariage relation that is between him and them , with respect unto them alone he calls himself a jealous god ; and ( ) hath actually exercised signal severity towards the neglecters , corrupters or abusers of them . ( ) gen. . , . gen. . , . gen. . , , . exod. . . exod. . math. . ▪ . math. . , . eph. . , . rev. . . rev. . . ( ) gen. . . exod. . , . rom. . , ▪ . math. . . cor. . , , . ( ) see question the eighth and ninth . ( ) exod. . , , . deut. . . psal. . . math. . rev. . . ( ) exod. . . deut. . , . josh. . . ezek. . ( ) levit. . , . num. . , , , , . sam. . , . sam. . , . chron. . , . cor. . . explication . for the most part , the instituted worship of god is neglected and dispised in the world. some are utterly regardless of it , supposing that if they attend , after their manner , unto moral obedience , that neither god nor themselves are much concerned in this matter , of his worship . others think the disposal and ordering of it to be so left unto men , that as to the manner of its performance , they may do with it as it seems right in their own eyes , and some follow them therein as willingly walking after their commandments , without any respect unto the will or authority of god. but the whole scripture gives us utterly another account of this matter . the honour of god in this world , the tryal of our faith and obedience , the order and beauty of the church , the exaltation of christ in his professed subjection to him , and the saving of our souls in the wayes of his appointment , are therein laid upon the due and right observance of instituted worship , and they who are negligent about these things , what ever they pretend , have no real respect unto any thing that is called religion . first therefore , in every state and condition of the church , god hath given his ordinances of worship , as the touchstone and tryal of its faith and obedience , so that they by whom they are neglected , do openly refuse to come unto gods tryal . in the state of innocency , the tryal of adams obedience according to the law of nature , was in and by the institution of the trees of life , and of the knowledge of good and evil , gen. . , . and the lord god commanded the man saying , of every tree of the garden thou maist freely eat , but of the tree of the knowledge of good and evil , thou shalt not eat of it for in the day that thou eatest thereof thou , shalt surely die . this was the first institution of god , and it was given unto the church , in the state of innocency and purity . and in our first parents neglect of attending thereunto , did they transgress the whole law of their creation , as failing in their duty in that which was appointment for their tryal in the whole ; chap. . . hast thou eaten of the tree whereof i commanded thee that thou shouldest not eat ? &c. and the church in his family after the fall , built upon the promise , was tryed also in the matter of instituted worship . nor was there any discovery of the wickedness of cain , or approbation of the faith of abel , until they came to be proved in their sacrifices , a new part of gods instituted worship , the first in the state and condition of sin and the fall whereinto it was brought . gen. . , , . in process of time , it came to pass cain brought of the fruit of the ground , an offering unto the lord , and abel he also brought of the firstlings of his flock and of the fat thereof ; and the lord had respect unto abel , and to his offering , but unto cain , and his offering he had not respect . the ground whereof the apostle declares , heb. . . by faith abel offered unto god a more excellent sacrifice than cain , by which he obtained witness that he was righteous , god testifying of his gifts . in the observation of that first institution given to the church in the state of the fall , did abel receive a testimony of his being justified and accepted with god. afterwards when abraham was called , and peculiarly separated to bare forth the name of god in the world , and to become the spring of the church for future ages , he had the institution of circumcision given him for the tryal of his obedience ; the law and condition whereof was , that he who observed it not should be esteemed an alien from the covenant of god , and be cut off from his people . gen. . , , . god said unto abraham , thou shalt keep my covenant , thou and thy seed after thee in their generations . this is my covenant which ye shall keep between me and you , and thy seed after thee , every man-child among you shall be circumcised , verse the ( ) and the uncircumcised man-child whose flesh of his foreskin is not circumcised , that soul shall be cut off from his people , he hath broken my covenant . and in like manner so soon as ever his posterity were to be collected into a new church state and order , god gave them the ordinance of the passover , exod. . . ye shall observe this thing for an ordinance to thee and to thy sons for ever ▪ and that upon the same penalty with that of circumcision ; to these he added many more on mount sinai , exod. . all as the tryals of their faith and obedience unto succeeding generations : how he hath dealt with his church under the new testament , we shall afterwards declare . in no state or condition then of the church , did god ever accept of moral obedience without the observation of some instituted worship accommodated in his wisdome unto its various states and conditions . and not only so , but as we have seen , he hath made the observation of them according unto his mind and appointment , the means of the tryal of mens whole obedience , and the rule of the acceptance or rejection of them . and so it continues at this day , what ever be the thoughts of men about the worship which at present he requires . besides , god hath appointed that his ordinances of worship shall be as effectual means as to instruct us in the mysteries of his will and mind , so of communicating his love , mercy , and grace unto us ; as also of that communion , or intercourse with his holy majesty , which he hath graciously granted unto us by jesus christ. and this as it is sufficiently manifested in the scriptures quoted in answer unto this question , so it is at large declared in the writings of those holy and good men , who have explained the nature of gospel ordinances , and therefore in particular we need not here insist much in the farther proof of it . thus abraham was instructed in the nature of the covenant of grace by circumcision , gen. . . which is often explained in the old testament , by applying it in particular to the grace of conversion , called the circumcision of the heart , deut , . . chap. . . jer. . . as also in the new testament , coloss. . . and by the passover , where the people taught , not only the mercy of their present deliverance , exod. . , . but also to look for the lamb of god who was to take away the sin of the world , john . . the true passover of the people of god which was sacrificed for them , cor. . . how our incision or implanting into christ , is represented and signified by our baptism , the apostle declares , rom. . , , . as also our communion with him in his death , by the supper of the lord , matth. . . cor. . . and all these graces which they teach , they also exhibit , and are the means of the communication of them unto beleivers . moreover the experience of all beleivers , who have conscientiously waited upon god in their due observance , may be produced in the confirmation of it . the instruction , edification , consolation , spiritual strength , courage , and resolution , which they have received in and by them , hath been witnessed unto in their lives , and ends ; and they to whom these things are not of the greatest importance , do but in vain pretend a regard unto god in any thing whatever . farthermore , god hath appointed our duty in the observation of his instituted worship , to be the means of our glorifying him in the world . nor can we otherwise give glory to god , but as we own his authority over us , and yield obedience to what he requires at our hands . and what we do herein , is principally evident in those duties which lye under the eye and observation of men. some duties of obedience there are , which the world neither doth , nor can discern in believers . such are their faith , inward holiness , purity of heart , heavenly mindedness , sincere mortification of indwelling sin , some whose performance ought to be hid from them , as personal prayer , and almes . matth. . , , , , . some there are , which are very liable to misconstruction amongst men , as zeal in many of the actings of it . but this conscientious observation of instituted worship , and therein avowing our subjection unto the authority of god in christ , is that which the world may see , and take notice of , and that , which unless in case of persecution ▪ ought not to be hid from them ; and that which they can have no pretence of scandal at . and therefore hath god appointed that by this means and way , we shall honour and glorifie him in the world , which if we neglect , we do evidently cast off all regard unto his concernments in this world. herein it is , that we manifest our selves not to be ashamed of the gospel of christ , of him and his words , which he so indispensably requireth at our hands , mark . . for , saith he , whosoever shall be ashamed of me and of my words in this adulterous and sinfull generation , of him also shall the son of man be ashamed when he cometh in the glory of his father , with the holy angels . hereby ▪ do we keep the commandments of christ , as his freinds ▪ john . . for these peculiarly are his commands , and if we suffer for them , then we do most properly suffer as christians , which is our glory , that pet. . , , . if ye be reproached for the name of christ , happy are ye ; for the spirit of glory and of god resteth upon you , on their part he is evil spoken of , but on your part he is glorified , but let none of you suffer as a murderer , or as a thief , or as an evil doer , or as a busi● body in other mens matters , but if any man suffer as a christian , let him not be ashamed , but let him glorifie god ●n this behalf . and a happy and a blessed thing it is , to suffer for the observation of the special commands of christ. farther , to encourage us in our duty , the holy faithful god hath given us many great and precious promises , that he will graciously afford unto us his especial sanctifying blessing presence , in our attendance on his worship according to his appointment . for as he promised of old that he would make glorious the place of his feet , or abode amongst his people , isa. . . that he would meet them in his sanctuary , the place of his worship , and there dwell amongst them , and bless them , and be their god , exod. . , , , . deut. . . so the lord jesus christ hath promised his presence to the same ends and purposes , unto all them that assemble together in his name , for the observation of the worship which in the gospel he hath appointed , matth. . . for where two or three are gathered together in my name , there am i in the midst of them . and therein is the tabernacle of god , his gracious dwelling place , with men. rev. . . now when god offereth unto us his presence , his gracious blessing , sanctifying , and saving presence , and that in and by promises which shall never fail , what unspeakable guilt must we needs contract upon our own souls , if we neglect or despise the tenders of such grace ? but because we are apt to be slothful , and are slow of heart in admiting a due sense of spiritual things that fall not in with the light and principles of nature , to stir us up unto a diligence in our attendance unto the will of god in this matter , he hath declared that he looks upon our obedience herein as our whole loyalty unto him in that conjugal covenant which he is pleased in christ jesus to take beleivers into with himself , jer. . . turn o backsliding children , saith the lord , for i am marryed unto you , and will take you one of a city , and two of a family , and will bring ye unto sion , and i will give you pastors according unto mine heart , which shall feed ye with knowledge and understanding . coming unto sion , in the worship of god , under the leading and conduct of pastors according to the heart of god , is our answering the relation wherein we stand unto him as he is marryed unto us , and thereupon he teacheth us that as an husband , he is jealous of our discharge of our duty in this matter , accounting our neglect of his worship , or profanation of it by inventions and additions of our own , to be spiritual disloyalty , whoredome and adultery , which his soul abhorreth , for which he will cast off any church , or people , and that for ever , see exod. . . deut. . , . jos. . . ezek. . whatever he will bear withal in his church , he will not bear with that which his jealousie is exercised about . if it transgress therein , he will give it a bill of divorce ; which repudiated condition , is the state of many churches in the world , however they please , and boast themselves in their meritricious ornaments and practices . to give yet farther strength unto all these considerations , that we may not only have rules and precepts , but examples also for our instruction , god hath given many signal instances of his severity against persons who by ignorance , neglect , or regardlesness , have miscarried in not observing exactly his will and appointment in and about his worship . this was the case of nadab and abi●●s , the sons of aaron , levit. . , . of corah , dathan and abirain , numb . . , , , , . of the sons of ely , a sin not to be expiated with sacrifices and burnt offerings forever , sam. . , . of vzza in putting the ark into a cart , when he should have born it upon his shoulders , chron. . . of vzzia the king in offering incense contrary to gods institution , that duty being appropriated unto the priests of the posterity of aaron , chron. . , . these are sufficient intimations of what care and diligence we ought to use in attending unto what god hath appointed in his worship , and although now under the new testament he doth not ordinarily proceed to the inflicting of temporal judgements in th● like cases of neglect , y●● he hath not wholly left us without instances of his putting forth tokens of his displeasure in temporal visitations on such miscarriages in his church , cor. . . for this cause , saith the apostle , many are weak , and sickly among you , and many sleep . from all which it appeares of what concernment it is unto the glory of god , and the salvation of our own souls , to attend diligently unto our duty in the strict and sincere observation of the worship of the gospel ; for he lets us know , that now a more severe punishment is substituted against such transgressions in the room of that which he so visibly inflicted under the old testament , heb. . , , , , . qu. . is there yet any other consideration that may stir up beleivers to an holy and religious care about the due observation of the institutions of the gospel ? answ. yea ! namely that the great apostacy of the church in the last dayes , foretold in the scripture , and which god threatneth to punish and revenge , consists principally in false worship , and a departure from the institutions of christ. rev. . , . chap. . , , , . explication . that there is an apostacy of the church foretold in the book of the revelations ▪ is acknowledged by all who with sincerity have inquired into the minde of god therein . the state of things at this day , and for many ages past in the world , sufficiently confirm that perswasion . and herein sundry things in general , are obvious unto every sober consideration thereof . first the horrible evils , troubles and confusions that are to be brought into , and upon the world thereby . secondly , the high guilt and provocation of god , that is contained in it , and doth accompany it . thirdly , the dreadful vengeance that god in his appointed time will take upon all the promoters and obstinate maintainers of it . these things are at large all of them foretold in the revelation , and therein also the apostacy it self is set forth as the cause of all the plagues and destructions that by the righteous judgement of god , are to be brought upon the world in these latter dayes . now as god doth earnestly call upon all that fear him , not to intermeddle , nor partake in the sins of the apostates , lest they should also partake in their judgements , chap. . . ( i heard a voice from heaven , saying , come out of her my people that ye be not partakers of her sins , and that ye receive not of her plagues . ) so he doth plainly declare ▪ wherein the apostacy and sin it self should principally consist , and that is in the corrupting and contaminating of the ordinances of his worship , or the introduction of false worship joyned with the persecution of them who refused to submit thereunto . for this cause , is the sin it self , set out under the name of fornication , and whoredome ; and the church that maintains it , is called the mother of harlots , chap. . . that by fornication , and whoredome , in the church , the adulterating of the worship of god , and the admission of false self-invented worship in the room thereof , whereof god is jealous , is intended , the scripture every where declares . it is easie then to gather of how great concernment unto us it is , especially in these latter dayes wherein this so hainous and provoking sin is prevalent in the world , carefully to attend unto the safe unerring rule of worship , and diligently to perform the duties that are required therein . quest. . which are the principal institutions of the gospel to be observed in the worship of god ? answ. ( . ) the calling , gathering and setling of churches with their officers , as the seat and subject of all other solemn instituted worship . ( . ) prayer with thanksgiving . ( . ) singing of psalms . ( . ) preaching the word . ( . ) administration of the sacraments of baptism , and the supper of the lord. ( . ) discipline and rule of the church collected and setled ; most of which have also sundry particular duties relating unto them , and subservient unto their due observation . ( . ) matth. . , . acts . , . cor. . . ephes. . , . matth. . , , . cor. . . cor. . . acts . . titus . . tim. . . ( . ) tim. . ▪ acts . . acts . , . ( . ) ephes. . . colos. . . ( . ) tim. . . acts . . cor. . . acts . . heb. . . ( . ) matth. . . matth. . , . cor. . . ( . ) matth. . , , . rom. . , , . rev. . . explication . these things being all of them afterwards to be spoken unto severally and apart , need not here any particular explication . they are the principal heads wherein gospel-worship consisteth , and whereunto the particular duties of it may be reduced . qu. . whereas sundry of these things are founded in the light and law of nature , as requisite unto all solemn worship , and are moreover commanded in the moral law , and explications of it in the old testament ; how do you look upon them as evangelical institutions to be observed principally on the authority of jesus christ ? answ. neither their general suitableness unto the principles of right reason , and the dictates of the light and law of nature , nor the practice of them in the worship of god under the old testament , do at all hinder them from depending on the meer institution of iesus christ , as to those especial ends of the ●●●ry of god in and by himself , and the edification of his church in the faith which is in him , whereunto he hath appointed them : nor as unto that especial manner of their performance , which he requireth ▪ in which respects they are to be observed on ●he account of his authority and command only , matth. . . matth. . ● . john . , . heb. . , , . ephes. . . chap. . , , . heb. . . explication . the principal thing we are to aim at in the whole worship of god , is the discharge of that duty which we owe to jesus christ the king and head of the church ▪ heb. . . christ as a son over his own house ▪ whose house are we , tim. . . that thou mayest know how thou oughtest to behave thy self in the house of god , which is the church of the living god. this we cannot do unless we consider his authority as the formal reason and cause of our observance of all that we do therein . if we perform any thing in the worship of god on any other account , it is no part of our obedience unto him ; and so we can neither expect his grace to assist us , nor have we his promise to accept us therein ; for that he hath annexed unto our doing and observing whatever he hath commanded , and that because he hath commanded us , matth. . teaching them to observe all things whatsoever i have commanded you , and loe , i am with you alwayes , even unto the end of the world. this promised presence respects only the observance of his commands . some men are apt to look on this authority of christ as that which hath the least influence into what they do . if in any of his institutions they find any thing that is suited or agreeable unto the light of nature , as ecclesiastical societies , government of the church , and the like they say are , they suppose and contend , that that is the ground on which they are to be attended unto , and so are to be regulated accordingly . the interposition of his authority they will allow only in the sacraments which have no light in reason or nature ; so desirous are some to have as little to do with christ as they can , even in the things that concern the worship of god. but it would be somewhat strange , that if what the lord christ hath appointed in his church to be observed in particular , in an especial manner , for especial ends of his own , hath in the general nature of it an agreement with what in like cases the light of nature seems to direct unto , that therefore his authority is not to be considered , as the sole immediate reason of our performance of it ; but it is evident , first , that our lord jesus christ being the king and head of his church , the lord over the house of god , nothing is to be done therein but with respect unto his authority , matth. . . this is my beloved son in whom i am well pleased , hear ye him ; ephes. . . speaking the truth in love , grow up into him in all things , which is the head , even christ , from whom the whole body fitly joined together , and compacted by that which every joint supplyeth , according to the effectual working in the measure of every part , maketh increase of the body unto the edifying of it self in love ▪ eph. . , . ye are built upon the foundation of the apostles and prophets , jesus christ himself being the chief corner stone , in whom all the building fitly framed together groweth unto an holy temple in the lord ; in whom you also are built together for an habitation of god through the spirit . secondly , and that therefore , the suitableness of any thing to right reason or the light of nature , is no ground for a church observation of it , unless it be also appointed and commanded in especial by jesus christ. thirdly , that being so appointed and commanded , it becomes an especial institution of his , and as such , is to be observed ▪ so that in all things that are done , or to be done with respect unto the worship of god in the church , the authority of christ is alwayes principally to be considered ; and every thing to be observed as commanded by him , without which consideration it hath no place in the worship of god. quest. . what is an instituted church of the gospel ? answ. a society of persons , called out of the world , or their natural worldly state , by the administration of the word and spirit , unto the obedience of the faith , or the knowledge and worship of god in christ , ●oyned together in an holy band , or by special agreement , for the exercise of the communion of saints in the due observation of all the ordinances of the gospel , rom . , . cor. . . cor. . . heb. . james . ▪ rev. . . peter . . ephes. . . , . cor. . , , . explication . the church , whose nature is here inquired after , is not the catholick church of elect believers of all ages and seasons from the beginning of the world unto the end thereof , nor of any one age , nor the universality of professors of the gospel ; but a particular church wherein by the appointment of christ , all the ordinances of the worship of god are to be observed and attended unto according to his will. for although it be required of them , of whom a particular church is constituted , that they be true believers , seeing that unless a man be born again , he cannot enter into the kingdom of god , and so on that account they be members of the church catholick ; as also that they make visible profession of faith and obedience unto jesus christ , yet moreover it is the will , command and appointment of christ , that they should be joyned together in particular societies , or churches , for the due observation of the ordinances of the gospel , which can alone be done in such assemblies . for as the members of the catholick church , are not known unto one another meerly on the account of that faith and union with christ which makes them so , whence the whole society of them is , as such , invisible to the world and themselves , visible only on the account of their profession , and therefore cannot meerly as such , observe the ordinances of the gospel , which observation is their profession ; so the visible professors that are in the world in any age , cannot at any time assemble together , which from the nature of the thing it self , and the institution of christ , is indispensably necessary for the celebration of sundry parts of that worship which he requires in his church ; and therefore particular churches are themselves an ordinance of the new testament , as the national church of the jews , was of old . for when god of old erected his worship , and enjoyned the solemn observation of it , he also appointed a church as his institution for the due celebration of it . that was , the people of israel solemnly taken into a church relation with him by covenant , wherein they took upon themselves to observe all the laws , and ordinances , and institutions of his worship , exod. . . speak thou with us , and we will hear , exod. . . and moses came , and told the people all the words of the lord , and all the judgements , and all the people answered with one voice , and said , all the words which the lord hath said , we will do , deut. . . all that the lord our god shall speak unto thee , we will hear it and do it . and god accordingly appointed them ordinances to be observed by the whole congregation of them together at the same time , in the same place . exod. . . three times in the year all thy males shall appear before the lord thy god. deut. . . three times in a year all thy males shall appear before the lord thy god in the place which he shall choose . neither would god allow any stranger , any one not of the church so instituted by him , to celebrate any part of his instituted worship , untill he was solemnly admitted into that church as a member thereof . exod. . ▪ . all the congregation of israel shall keep it , and when a stranger shall sojourn with thee and will keep the passover to the lord , let all his males be circumcised and then let him come near and keep it , and he shall be as one that is born in the land for no uncircumcised person shall eat thereof . to the same end and purpose , when the knowledge of god was to be diffused all the world over by the preaching of the gospel , and believers of all nations under heaven were to be admitted unto the priviledge of his worship , eph. . , , , . the national church of the jewes with all the ordinances of it being removed and taken away , the lord christ hath appointed particular churches , or united assemblies of believers ▪ amongst and by whom he will have all his holy ordinances of worship celebrated . and this institution of his , at the first preaching of the gospel , was invariably and inviolably observed by all that took on them to be his disciples , without any one instance of questioning it to the contrary in the whole world , or of the celebration of any ordinances of his worship amongst any persons , but only in such societies or particular churches . and there is sufficient evidence and warranty of this institution given us in the scripture : for , first they are appointed and approved by christ. matth. . , , , , , . if thy brother shall trespass against thee , go and tell him his fault between thee and him alone , if he shall hear thee , thou hast gained thy brother ; but if he will not hear thee , then take with thee one or two more , that in the mouth of two or three witnesses every word may be established ; and if he shall neglect to hear , then tell it unto the church , but if he neglect to hear the church , let him be unto thee as an heathen man and a publican ; verily i say unto you , whatsoever ye shall bind on earth , shall be bound in heaven , and whatsoever ye shall loose on earth shall be loosed also in heaven ; again i say unto you , that if two of you shall agree on earth , as touching any thing that they shall ask , it shall be done for them of my father which is in heaven ; for where two or three are gathered together in my name , there am i in the midst of them . such a church he supposeth and approveth , as his disciples had relation unto , and as any one of them could have recourse unto as a brother , in obedience to his commands and directions . this could not be the church of the jews neither in its whole body , nor in any of its judicatories . for as at that time there was a solemn decree of excommunication against all and every one that should profess his name ; john . . the jews had already agreed that if any man did confess that he was christ , he should be put out of the synagogue ; which was executed accordingly upon the man that was born blind , verse the . which utterly disabled them from making any use of this direction , command or institution of his for the present ; so afterwards the chief business of the rulers of those assemblies from the highest court of their sanhedrim , to the meanest judicatory in their synagogues , was to persecute them , and bring them unto death . math. . . they will deliver ye up to the councills and they will scourge you in their synagogues . john . . and it is not likely that the lord christ would send his disciples for direction and satisfaction in the weighty matters of their obedience unto him , and mutual love towards one another , unto them with whom they neither had , nor could , nor ought to have any thing to do withal ; and if they were intended , they were all already made as heathens and publicans , being cast out by them for refusing to hear them in their blasphemies and persecutions of christ himself . such a society also is plainly intended , as whereunto christ promiseth his presence by his spirit , and whose righteous sentences he takes upon himself to ratifie and confirm in heaven . moreover such a church doth he direct unto , as wi●h which his disciples were to have familiar brotherly constant converse and communion , with whom they were so to be joyned in society , as to be owned or rejected by them according to their judgement , as is apparent in the practice enjoyned unto them ; and without relation , whereunto no duty here appointed could be performed . as therefore the very name of the church , and nature of the thing , bespeaks a society , so it is evident that no society but that of a particular church of the gospel can be here intended . secondly , these churches he calls his candlesticks ▪ rev. . . in allusion unto the candlesticks of the temple , which being an institution of the old testament , doth directly declare these churches to be so under the new. and this he speakes in reference unto those seven principal churches of asia , every one of which , was a candlestick , or an institution of his own . thirdly , in pursuit of this appointment of christ , and by his authority , the apostles so soon as any were converted unto the faith at jerusalem , although the old national church state of the jewes was yet continued , gathered them into a church or society for celebration of the ordinances of the gospel . acts. . , . they that gladly received the word , were baptised , and they continued stedfastly together in the apostles doctrine , and fellowship , and in breaking of bread and in prayers . verse ( ) the lord adding unto this church dayly such as should be saved . and this company is expresly called the church at jerusalem . acts. . . this church thus called and collected out of the church of the jewes was the rule and pattern of the disposing of all the disciples of christ into church societyes in obedience unto his command throughout the world. acts . . acts . , . fourthly , they took care for the forming , compleating and establishing them in order according to his will , under the rule of them , given ▪ and granted unto them by himself for that purpose , all in a st●ddy pursuit of the commands of christ. acts . . they ordained them elders in every church . titus . . for this cause left i thee in creet that thou shouldst set in order the things that are wanting , and ordain elders in every city , as i had appointed thee . cor. . . ephe. . , . fifthly , they do every where in the name ▪ and authority of christ , give unto these churches rules , directions , and precepts for the due ordering of all things relating to the worship of god , according to his minde as we shall see afterwards in particular ▪ for first , there is no charge given unto the officers , ministers , guides , or overseers that he hath appointed , but it is in reference unto the discharge of their duty in such churches . that ministers or officers are of christs appointment , is expresly declared . ephes. . . . he gave some apostles , some prophets , some evangelists , some pastors and teachers for the perfecting of the saints , for the work of the ministery , for the edif●ing of the body of christ. cor. . . god hath set in his church , first apostles , secondarily prophets thirdly teachers . these are of christs institution ; but to what end ? why , as they were ordained in every church , acts . . titus . . so their whole charge is limited to the churches , acts . . he sent to ephesus , and called the elders of the church , and said to them ; verse the . take heed therefore unto your selves , and to all the flock over which the holy-ghost hath made you overseers , to feed the church of god which he hath purchased with his own blood , pet. . . the elders which are among you , i exhort , feed the flock of god , which is among you taking the oversight thereof , tim. . . colos. . . and say to archippus take heed to the ministry which thou hast received in the lord , that thou fulfill it . they were the churches of christ wherein they ministred , which christ appointing them to take care of , manifests to be his own institution and appointment . and this is fully declared , rev. chap. . . where all the dealings of christ with his angels , or ministers , are about their behaviour and deportment among his candlesticks , each of them , the candlestick whereunto he was related , or the particular churches that they had care of , and presided in ; the candlesticks being no less of the institution of christ , than the angels . and they were distinct particular churches , which had their distinct particular officers , whom he treateth distinctly withall about his institutions and worship ; especially about that of the state of the churches themselves , and their constitution according to his mind . secondly , there is no instruction , exhortation or reproof given unto any of the disciples of christ after his ascension , in any of the books of the new testament , but as they were collected into , and were members of such particular churches . this will be evidenced in the many instances of those duties that shall afterwards be insisted on . and the lord christ hath not left that as a matter of liberty , choice or conveniency , which he hath made the foundation of the due manner of the performance of all those duties whereby his disciples yield obedience unto his commands , to his glory in the world. sixthly , the principal writings of the apostles are expresly directed unto such churches , and all of them intentionally , cor. . . cor. . . gal. . . phil. . . colos. . . chap. . . thes. . . thes. . . ephes. . . compared with acts . . pet. . . or unto particular persons , giving directions for their behaviour and duty in such churches , tim. . . tit. . . so that the great care of the apostles was about these churches , as the principal institution of christ , and that whereon the due observance of all his other commands doth depend . of what nature or sort these churches were , shall be afterwards evinced ; we here only manifest their institution by the authority of christ. seventhly , much of the writings of the apostles in those epistles directed to those churches , consists in rules , precepts , instructions , and exhortations for the guidance and preservation of them in purity , and order , with their continuance in a condition of due obedience unto the lord christ. to this end do they so fully and largely acquaint the rulers and members of them with their mutual duty in that especial relation wherein they stand to each other , as also of all persons in particular in what is required of them by vertue of their membership in any particular society ; as may be seen at large in sundry of pauls epistles . and to give more strength hereunto , our lord jesus christ in the revelation that he made of his mind and will personally after his ascension into heaven , insisted principally about the condition , order and preservation of particular churches ; not taking notice of any of his disciples not belonging to them , or joyned with them . these he warns , reproves , instructs , threatens , commands , all in order unto their walking before him in the condition of particular churches , rev. . and ( . ) at large . besides , as he hath appointed them to be the ●eat and subject of all his ordinances , having granted the right of them unto them alone , tim. . ● . intrusting them with the exercise of that authority which he puts forth in the rule of his disciples in this world , he hath also appointed the most holy institution of his supper to denote and express th●● union and communion which the members of each of these churches have by his ordinance among themsevles , cor. . . the cup of blessing which we bless , is it not the communion of the blood of christ ? the bread which we break is it not the communion of the body of christ ? for we being many are one bread and one body , for we are all partakers of that one bread . and also he gives out unto them the gifts and graces of his spirit , to make every one of them meet for , and useful in that place which he holds in such churches as the apostle discourseth at large , cor. . , , , , , , , , , , , . verses . colos. . . eph. . . it is manifest then that no ordinance of christ is appointed to be observed by his disciples , no communication of the gifts of the holy-ghost is promised to them , no especial duty is required of them , but with respect unto these churches of his institution . in the answer to this question , four things are declared tending to the explication of the nature of a particular church or churches . ( . ) the subject matter of them , or the persons whereof such a church doth or ought to consist . ( . ) the means whereby they are brought into a condition capable of such an estate , or qualified for it . ( . ) the general ends of their calling . ( . ) the especial means whereby they are constituted a church ; which last will be spoken unto in the next question . for the first , all men are by nature the children of wrath , and do belong unto the world , which is the kingdom of satan , and are under the power of darkness as the scripture every where declares . in this state , men are not subjects of the kingdom of christ , nor meet to become members of his church . out of this condition , they cannot deliver themselves . they have neither will unto it , nor power for it , but they are called out of it : this calling is that which effectually delivers them from the kingdom of satan , and translates them into the kingdom of christ. and this work or effect the scripture on several accounts variously expresseth . sometimes by regeneration , or a new birth , sometimes by conversion or turning unto god ; sometimes by vivification , or quickening from the dead ; sometimes by illumination or opening of the eyes of the blind ; all which are carryed on by sanctification in holiness , and attended with justification and adoption ; and as these are all distinct in themselves , having several formal reasons of them , so they all concur to compleat that effectuall vocation or calling that is required to constitute persons members of the church . for besides that this is signified by the typical holiness of the church of old , into the room whereof reall holiness was to succeed under the new testament , exod. . . psal. , , , , . psal. . , . isa. . , . isa. . . chap. . . pet. . . our lord jesus christ hath laid it down as an everlasting rule , that unless a man be born again , he cannot enter into the kingdom of god , john . . requiring regeneration as an indispensable condition in a member of his church , a subject of his kingdom . for his temple , is now to be built of living stones , pet. . . men ▪ spiritually and savingly quickened from their death in sin and by the holy-ghost , whereof they are partakers , made a meet habitation for god , eph. . , . cor. . . cor. . . which receiving vital supplyes from christ its head , increaseth in faith and holiness , edifying it self in love , ephes. . , . and as the apostles in their writings , do ascribe unto all the churches , and the members of them a participation in this effectual vocation , affirming that they are saints ▪ called , sanctified , justified and accepted with god in christ , rom. . , . cor. . . cor. . . heb. . . jam. . . pet. . . cor. . , . cor. . . so , many of the duties that are required of them , in that relation and condition , are such , as none can perform unto the glory of god , their own benefit , and the edification of others , ( the ends of all obedience ) unless they are partakers of this effectual calling , cor. . , . cor. . . ephes. . . add hereunto that these churches and the members of them , are not only commanded to separate themselves as to their worship of god , from the world , that is men in their worldly state and condition , but are also required when any amongst them trasgress against the rules and laws of this holy calling above described , to cast them out of their society and communion , cor. . . from all which it appears , who are the subject matter of these churches of christ ; as also secondly , the means whereby they come to be so , namely the administration of the spirit and word of christ ; and thirdly , the general ends of their calling , which are all spoken to in this answer . quest. . by what means do persons so called become a church of christ ? answ. they are constituted a church , and interested in the rights , power , and priviledges of a gospel-church , by the will , promise , authority , and law of iesus christ , upon their own voluntary consent and engagement to walk together in the due subiection of their souls and consciences unto his authority , as their king , priest and prophet , and in an holy observation of all his commands , ordinances , and appointments , matth. . . chap. . , . acts . , . exod. . . deut. . . psalm . . isa. . . chap. . . ephes. . , , , . . cor. . . explication . that the lord christ hath constituted such a church-state as that which we enquire about , hath been proved already . unto a church so constituted , he hath also by his word and promise annexed all those priviledges and powers , which we find a church to be entrusted withall . this he hath done by the standing and unalterable law of the gospel , which is the charter of their spiritual society and incorporation . neither are , nor can any persons be interested in the rights of a church any otherwise , but by virtue of this law and constitution . this therefore is first to be laid down , that the sole moral foundation of that church-state which we enquire after , is laid in the word , law , and appointment of christ. he alone hath authority to erect such a society , he is the builder of this house , as well as the lord over it , heb. . , . neither without it , can all the authority of men in the world appoint such a state , or erect a church , and all acceptable actings of men herein , are no other but acts of pure obedience unto christ. farthermore , we have declared that the lord christ by the dispensation of his word and spirit , doth prepare and fit men to be subjects of his kingdom , members of his church ; the work of sending forth the means of the conversion of the souls of men , of translating them from the power of darkness into light , he hath taken upon himself , and doth effectually accomplish it in every generation . and by this means he builds his church , matth. . . for unto all persons so called , he gives command that they shall do and observe whatever he hath appointed them to do , mat. . . in particular , that they profess their subjection to him , and their obedience , in joyning themselves in that state wherein they may be enabled to observe all his other laws and institutions , with the whole worship of god required therein . being converted unto god by his word and spirit , they are to consider , how they may now obey the lord christ in all things . amongst his commands , this of joyning themselves in church societies wherein he hath promised his presence with them , matth. . . that is to dwell amongst them by his word and spirit , isa. . . is the very first . this by virtue of that command and promise of his they are warranted and enabled to do , nor do they need any other warrant . the authority of christ is sufficient to beare men out in the discharge of their duty to him . being then made willing and ready in the day of his power , psalm . . they consent , choose , and agree to walk together in the observation of all his commands . and hereby do they become a church . for their becoming a church , is an act of their willing obedience unto christ. this obedience is an act of their wills , guided by rule ; for this also is necessary that they proceed herein according to the rules of his appointment afterwards to be unfolded . and herein , upon their obedience unto the commands of christ , and faith in his promises , do believers by virtue of his law , and constitution , become a gospel church , and are really and truly interested in all the power , rights and priviledges , that are granted unto any church of christ. for in this obedience they do these two things which alone he requires in any persons for the obtaining of an interest in these priviledges . first , they confess him , his person , his authority , his law , his grace secondly , they take upon themselves the observance of all his commands . thus did god take the children of israel into a church-state of old . he proposed unto them the church obedience that he required of them , and they voluntarily and freely took upon themselves the performance of it , exod. . . and moses came and told the people all the words of the lord , and all the judgements , and all the people answered with one voice , and said , all the words which the lord hath said , will we do . so deut. . . and hereby they had their solemn admission into their church-state , and relation unto god. and the like course they took when ever there was need of renewing their engagements , josh. . , , . and the people said we will serve the lord , for he is our god ; and joshua said unto the people ye are witnesses against your selves , that ye have chosen the lord to serve him , and they said we are witnesses . this was the covenant , that was between god and that people which was solemnly renewed , so often as the church was eminently reformed . now although the outward solemnity and ceremonies of this covenant were peculiar unto that people , yet as to the substance and nature of it in a sacred consent for the performance of all those duties towards god and one another which the nature and edification of a church do require , it belongs to every church as such even under the gosple . and this is the way whereby beleivers or the disciples of christ , do enter into this state , the formal constituting cause of any church . this account doth the apostle give of the churches of the macedonians , cor. . . and this they did , not as we hoped but first gave their own selves to the lord , and unto us by the will of god. before the performance of other duties , and in order thereunto , they first gave themselves to the lord jesus christ , or took upon themselves the observance of his commands and institutions , which is the intendment of that expression . among these commands one was that they should give up themselves to the apostles doctrine , rule and government in the order by christ prescribed , that is in church order . this therefore they did by the will of god , according to his will , and appointment . this description doth the apostle give of the way whereby the believers of macedonia were brought into churches . it was by their own obedience unto the will of god , consenting , agreeing , and taking upon themselves the observation of all the commands and institutions of christ , according to the direction and guidance of the apostles . so did the believers at jerusalem , acts . , . being converted by the word , and making profession of that conversion in their baptism , they gave up themselves to a stedfast continuance in the observation of all other ordinances of the gospel . besides the church is an house , a temple , the house of god , tim. . . the house of christ , heb. . . the temple of god ; ephe. . , . believers singly considered are stones , living stones ; peter . . now how shall these living stones come to be an house , a temple ? can it be by occasional occurrences , civil cohabitation in political precincts , usage or custome of assembling for some parts of worship in any place ? these things will never frame them into a house or temple . this can be no otherwise done but by-their own voluntary consent and disposition . ephe. . , , , . ye are fellow-citizens with the saints , and of the household of god , and are built upon the foundation of the apostles and prophets , jesus christ himself being the chief corner stone , in whom all the building fitly framed together , groweth unto an holy temple , in the lord ; in whom you also are builded together for an habitation of god through the spirit . chap. . . from whom the whole body fitly joyned together , and compacted by that which every joynt supplyeth , according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love . from these and sundry other places , it is manifest , that the way and means of believers coalition into a church-state , is their own obedience of faith , acting it self in a joynt voluntary consent to walk together in an holy observation of the commands of christ , whence the being and union of a particular church is given unto any convenient number of them by his law and constitution . qu. . seeing the church is a society or spiritual incorporation of persons under rule , government or discipline , declare who or what are the rulers , governors or officers therein under jesus christ ? an. they have been of two sorts ( ) extraordinary appointed for a season only , and ( ) ordinary to continue unto the end of the world. qu. . who are the extraordinary officers or rulers or ministers of the church appointed to serve the lord jesus christ therein for a season only ? an. ( ) the apostles of our lord jesus christ , with ( ) the evangelists and prophets indowed with extraordinary gifts of the holy ghost , associated with them , and employed by them in their work and ministry . ( ) math. . , . acts . . cor. . . ephe. . . ( ) luke . . tim. . . titus . . . acts . , . acts . , , . . cor. . . explication . that the church is a spiritual corporation , attended with rule and government , is evident from the nature of the thing it self and testimonies of scripture . only as the kingdome of christ is not of this world , or worldly , so this rule and government of the church is not mearly external , and secular , but spiritual . neither doth this rule at all belong unto it , merely as materially considered , in men yielding obedience unto the call which is the foundation of the church , nor absolutely as it is formally constituted a church by the consent and agreement described , but moreover it is required that it be organically compleat with officers or rulers ; now to the constitution of such a society or corporation there is required . first , that the persons whereof it is constituted do consent together into it for the attaining of the ends which they design . without this no society of any kind can exist . this is the form of mens coalescencie into societyes . and that there is in the church such a consent and agreement hath been shewed . secondly , that there be rules or laws for the guidance and direction of all the members of the society , in order to their pursuit of the proper ends of it . that such rules or lawes are given and prescribed by the lord christ unto the church , will afterwards appear in our consideration of them in particular ; so that the church is a society of men walking according unto rule or law for the attaining of the ends of the society . thirdly , that there be authority instituted for to see to the due observation of these rules and lawes of the society , which consists in this ; ( ) that some be appointed to rule and govern in the church . ( ) others , to obey and be ruled or governed ; both according to the laws of the society and not otherwise . and both these are eminently found in this church-state as we shall see in the ensuing question with their answers and explications . now that these officers , or rulers , should be of two sorts , both the nature of the thing it self required , and so hath our lord jesus christ appointed . for when the church was first to be called , gathered , and erected , it was necessary that some persons should 〈◊〉 extraordinarily employed in that work ▪ for ordinary officers , antecedent unto the calling and erection of the church , there could be none . and therefore these pesons were in an extraordinary manner endowed with all that power which afterwards was to reside in the churches themselves ▪ and moreover with that , which was peculiarly needful unto the discharge and performance of that special duty and work that they were appointed unto . but when churches were called , gathered ▪ erected , and setled for continuance ▪ there was need of officers suited to their state and condition , called in an ordinary way ; that is in a way appointed for continuance unto the end of the world ; and to be employed in the ordinary work of the church , that is the duties of it , which were constantly incumbent on it by virtue of the command and appointment of christ. quest. . who are the ordinary officers or ministers of christ in the church to be alwayes continued therein ? answ. those whom the scripture calls , pastours and teachers , bishops , elders , and guides , acts . . acts . , . cor. . . ephes. . . phil. . . ▪ tim. . , . chap. . . titus . , . heb. . , . pet. . . explication . several names , are on several accounts , partly designing their authority , partly their duty , and partly the manner of their discharge thereof , assigned in the scripture to the ordinary ministers of the churches . sometimes they are called pastors and teachers , ephes. . . cor. . . sometimes bishops or overseers , phil. . . act. . . titus . . sometimes elders , pet. . . tim. . . act. . . act. . . sometimes guides , heb. . , . by all which names , and sundry others whereby they are expressed , the same sort , order , and degree of persons is intended . nor is any one of these names applyed or accommodated unto any , but all the rest are also in like manner ; so that he who is a pastor or a teacher , is also a bishop or overseer , a presbyter or elder , a guide or ruler , a minister , a servant of the church for the lords sake . and of all other names assigned to the ministers of the church , that of bishop , can least of all be thought to have designed any special order or degree of preheminence amongst them . for whereas it is but four times , or in four places used in the new testament as denoting any officers of the church , in each of them it is manifest , that those expressed by the other names of elders and ministers are intended . so act. . . the bishops are the elders of the particular church of ephesus verse the . phil. . . there were many bishops in that one particular church , who had only deacons joyned with them ; that is they were the elders of it . tit. . . the bishops were the elders to be ordained vers . the . which persons are also directly intended , tim. . . as is evident from the coincidence of the directions given by the apostle about them , and the immediate adjoyning of deacons unto them vers . . so that no name could be fixed on with less probability to assert from it a special supream order or degree of men in ministry , than this of bishops . neither is there any mention in any place of scripture , of any such preheminence of one sort of these church-officers or ministers over another ; not in particular in those places where the officers of the church are in an especial manner enumerated , as cor. . . eph. . . rom. . , , , . nor is there any mention of any special office that should be peculiar unto such officers , or of any gifts or qualifications that should be required in them ; or of any special way of calling or setting apart to their office ; nor of any kind of church that they should relate unto , different from the churches that other elders or pastors do minister in ; nor of any special rule or direction for their tryal ; nor any command for obedience unto them , but what are common to all ministers of the churches of christ ●uly discharging their trust , and performing their duty ; no intimation is given unto either elders or ministers to obey them ; or directions how to respect them ; nor unto them how to behave themselves towards them ; but all these things are spoken and delivered promiscuously and equally concerning all ministers of the gospel . it is evident then that these appellations do not belong unto one sort of ministers , not one more than another ▪ and for what is pleaded by some , from the example of timothy and titus , it is said , that when any persons can prove themselves to be evangelists . tim. . . to be called unto their office upon antecedent prophecy , tim. . . and to be sent by the apostles , and in an especial manner to be directed by them in some employment for a season , which they are not ordinarily to attend unto , titus . chap. . . it will be granted that they have another duty and office committed unto them , than those who are only bishops or elders in the scripture . quest. . what are the principal differences between these two sorts of officers or rulers in the church , extraordinary and ordinary ? answ. ( . ) the former were called to their office immediately by iesus christ in his own person , or revelation made by the holy-ghost in his name to that purpose ; the latter by the suffrage , choice and appointment of the church it self . ( . ) the former both in their office and work , were independant on , and antecedent unto all or any churches , whose calling and gathering depended on their office as its consequent and effect ; the latter , in both consequent unto the calling , gathering and constituting of the churches themselves , as an effect thereof , in their tendency unto compleatness and perfection . ( . ) the authority of the former being communicated unto them immediately by iesus christ without any intervenient actings of any church , extended it self equally unto all churches whatever : that of the latter being derived unto them from christ by the election and designation of the church , is in the exercise of it , confined unto that church wherein and whereby it is so derived unto them . ( . ) they differ also in the gifts which were suited unto their several distinct works and employments . ( ) matth. . . luke . . gal. . . acts . . acts . . acts . . ( ) joh. . , , . gal. . . ephes. . . rev. . . acts . . titus . , . ( ) matth. , , , . cor. . . act. . . pet. . . colos. . . ( ) cor. . , , . the answer hereunto is such as needs no further explication . quest. . what is required unto the due constitution of an elder , pastor or teacher of the church ? answ. ( ) that he be furnished with the gifts of the holy spirit for the edification of the church , and the evangelical discharge of the work of the ministry . ( ) that he be unblameable , holy , and exemplary in his conversation . ( ) that he have a willing mind to give up himself unto the lord in the work of the ministry . ( ) that he be called and chosen by the suffrage and consent of the church . ( ) that he be solemnly set apart by fasting and prayer and imposition of hands unto his work and ministry . ( ) ephes. . , , , . ( ) titus . , , . tim. . , , , , , . ( ) . pe● . . , . ( ) acts . . ( ) acts . . tim. . . tim. . . explication . five things are here said to be required unto the due and solemn constitution of a minister , guide , elder , pastor , or teacher of the church ▪ which as they do not all equally belong unto the essence of the call , so they are all indispensably necessary unto him that would be accounted to have taken that office upon him according to the mind of christ , and they are plainly expressed in the scripture . the first is , that they be furnished with the gifts of the holy-ghost , for the discharge of the ministry . the communication of the gifts of the holy-ghost , is the foundation of the ministry , as the apostle declares , ephes. . , , , , . but unto every one of us is given grace according to the measure of the gift of christ , wherefore he saith , when he ascended up on high , he led captivity captive , and gave gifts unto men , and he gave some apostles , and some prophets , and some evangelists , and some pastors and teachers , for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ , till we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man. and if this were not continued , if the lord christ did not continue to give gifts unto men for that end , the ministry must and would cease in the church ; and all church order and administrations thereon . the exercise also of the gifts , is required in all them that are called unto sacred office , tim. . . neglect nor the gift that is in thee . hence persons destitute of these gifts of the spirit , as they cannot in a due manner discharge any one duty of the ministry , so wanting an interest in that which is the foundation of the office , are not esteemed of god as ministers at all , whatever their outward call may be , hosea . . because thou hast rejected knowledge , i will also reject thee , that thou shalt be no priest to me. secondly , their unblameableness and holiness of conversation is previously required in them that are to be set apart unto the ministry . this the apostle expresly declares , and layes down many particular instances whereby it is to be tryed , tit. . , , . for a bishop must be blameless , as the steward of god , not self-willed , not soon angry , not given to wine , no striker , not given to filthy lucre , but a lover of hospitality , a lover of good men , sober , just , holy , temperate , holding fast the faithful word as he hath been taught , that he may be able by sound doctrine both to exhort and convince the gainsayers , tim. ▪ , , , , , . a bishop must be blameless , the husband of one wife , vigilant , sober , of good behaviour , given to hospitality , apt to teach , not given to wine , no striker , not greedy of filthy lucre , but patient , not a brawler , nor covetous , one that ruleth well his own house , having his children in subjection with all gravity ; for if a man know not how to rule his own house , how shall he take care of the church of god ? not a novice , lest being lifted up with pride , he fall into the condemnation of the devil ; moreover he must have a good report of them which are without , least he fall into reproach , and the snare of the devil . not that the particulars here mentioned by the apostle are only to be considered in the conversation of the person to be called to the ministry , but that in an universal holy conversation these things he requires that he should be eminent in amongst believers , as those which have an especial respect to his work and office . and a failure in any of them , is a just cause or reason to debar any person from obtaining a part and lot in this matter . for whereas the especial end of the ministry , is to promote and farther faith and holiness in the church , by the edification of it , how unreasonable a thing would it be , if men should be admitted unto the work of it , who in their own persons were strangers both unto faith and holiness . and herein are the elders of the churches seriously to exercise themselves unto god , that they may be an example unto the flock , in an universal labouring after conformity in their lives unto the great bishop and pastour of the church , our lord jesus christ. thirdly , it is required that such a person have a willing mind to give up himself unto god in this work , pet. . , . the elders which are among you , i exhort , feed the flock of god which is among you , taking the oversight thereof , not by constraint , but willingly , not for filthy lucre , but of a ready mind ; neither as being lords over gods heritage , but being ensamples to the flock . willingness and readiness of mind , are the things here required as a previous qualification unto any mans susception of this office ; and two things doth the apostle declare to be contrary hereunto . first , the undertaking of it by constraint , which compriseth every antecedent external impression upon the mind of the undertaker ; such are personal outward necessities , compulsions of friends , and relations , want of other wayes of subsistance in the world ; all which and the like are condemned by the apostle as bring some constraint on the mind , which on other accounts oughty to be free and willing ; as also all tergiversation and backwardness in persons duly qualified and called , on the consideration of difficulties , temptations , streights , persecutions , is here condemned . secondly , an eye and regard unto filthy lucre or profit in the world , is proposed as opposite unto the readiness of mind which is required in them that are called to this work . an aim in this employment for men by it to advantage themselves in the outward things of this world , without which , it is evident that the whole work and office would lye neglected by the most of them who now would be accounted partakers of it , is openly here condemned by the apostle . fourthly , election by the suffrage and consent of the church is required unto the calling of a pastor or teacher , so that without it formally , or virtually given or obtained , the call however otherwise carryed on or solemnized , is irregular and defective . there are but two places in the new testament where there is mention of the manner whereby any are called in an ordinary way unto any ministery in the church ; and in both of them there is mention of their election by the community of the church ; and in both of them the apostles themselves presided with a fulness of church power , and yet would not deprive the churches of that which was their liberty and priviledge . the first of these is acts the . where all the apostles together , to give a rule unto the future proceeding of all churches in the constitution of officers amongst them , do appoint the multitude of the disciples or community of the church , to look out from among themselves , or to choose the persons that were to be set apart thereon unto their office , which they did accordingly , verses , , and . then the twelve called the multitude of the disciples unto them , and said , it is not reason that we should leave the word of god , and serve tables ; wherefore brethren , look ye out among you seven men of honest report , full of the holy-ghost , and wisdom ; and the saying pleased the whole multitude , and they chose stephen , &c. this was done when only deacons were to be ordained , in whom the interest and concernment of the church is not to be compared with that which it hath in its pastors , teachers , and elders . the same is mentioned again , acts . . where paul and barnabas are said to ordain elders in the churches by their election and suffrage , for the word there used , will admit of no other sence , however it be ambiguously expressed in our translation . neither can any instance be given of the use of that word , applyed unto the communication of any office or power to any person or persons in an assembly wherein it denoteth any other action but the suffrage of the multitude ; and this it doth constantly in all writers in the greek tongue . and hence it was that this right and priviledge of the church , in choosing of those who are to be set over them in the work of the lord , was a long time preserved inviolate in the primitive churches , as the ancients do abundantly testifie . yea the shew and appearance of it , could never be utterly thrust out of the world , but is still retained in those churches which yet reject the thing it self . and this institution of our lord jesus christ by his apostles , is suited to the nature of the church , and of the authority that he hath appointed to abide therein . for as we have shewed before , persons become a church by their own voluntary consent . christ makes his subjects willing , not slaves : his rule over them is by his grace in their own wills , and he will have them every way free in their obedience . a church-state is an estate of absolute liberty under christ , not for men to do what they will , but for men to do their duty freely , without compulsion . now nothing is more contrary to this liberty , than to have their guides , rulers , and overseers impose on them without their consent . besides , the body of the church is obliged to discharge its duty towards christ in every institution of his , which herein they cannot , if they have not their free consent in the choice of their pastors or elders , but are considered as mute persons , or brute creatures . neither is there any other ordinary way of communicating authority unto any in the church , but by the voluntary submission and subjection of the church it self unto them . for as all other imaginable wayes may fail and have done so , where they have been trusted unto , so they are irrational , and unscriptural , as to their being a means of the delegation of any power whatever . fifthly , unto this election succeeds the solemn setting apart of them that are chosen by the church unto this work and ministry , by fasting , prayer , and imposition of the hands of the presbitery , before constituted in the church wherein any person is so to be set apart . qu. . may a person be called to , or be employed in a part only of the office or work of the ministry , or may he hold the relation and exercise the duty of an elder or minister unto more churches than one at the same time ? answ. neither of these have either warrant or president in the scripture , nor is the first of them consistent with the authority of the ministry , nor the latter with the duty thereof , nor either of them with the nature of that relation which is between the elders and the church , acts . . pet. . . acts . . explication . there are two parts of this question and answer , to be spoken unto severally . the first is concerning a person to be called or employed in any church , in a part only of the office or work of the ministry . as suppose a man should be called or chosen by the church to administer the sacraments , but not to attend to the work of preaching ; or unto the rule or guidance of the church ; or in like manner unto any other part or parcell of the work of the ministry , with an exemption of other duties from his charge or care . if this be done by consent , and agreement , for any time or season , it is unwarrantable and disorderly ; ( what may be done occasionally upon an emergency , or in case of weakness or disability befalling any elder as to the discharge of any part of his duty , is not here enquired after . ) for , first , if the person so called or employed have received gifts fitting him for the whole work of the ministry , the exercise of them is not to be restrained by any consent or agreement ; seeing they are given for the edification of the church to be traded withall , ▪ cor. ▪ . the manifestation of the spirit , is given to every man to profit withall ; and this he which hath received such gifts , is bound to attend unto , and pursue . secondly , if he have not received such gifts as compleatly to enable him unto the discharge of the whole work of the ministry in the church wherein he is to administer , it is not lawful for the church to call him unto that work wherein the lord christ hath not gone before them in qualifying him for it . yea to do so , would be most irregular , for the whole power of the church , consists in its attendance unto the rule given unto it . and therefore the office and work of the ministry being constituted by the law of christ , it is not in the power of the church to enlarge or streighten the power or duty of any one that is called unto the office thereof . neither can or ought any person that is called unto the worke of the ministry to give his consent to the restraint of the exercise of that gift that he hath received , in a due and orderly manner , nor to the abridgement of the authority which the lord christ hath committed unto the ministers of the gospel . as it is incumbent upon them to take care to preserve their whole authority , and to discharge their whole duty , so that arbitrary constitutions of this nature are irregular , and would bring in confusion into churches . the second part of the question is , concerning the relation of the same person to more churches than one at the same time , and his undertaking to discharge the duty of his relation unto them , as an elder or minister . and this also is irregular and unwarrantable . now a man may hold the relation of an elder , pastor , or minister unto more churches ▪ than one two wayes ; first , formally and directly , by all equal formal interest in them , undertaking the pastoral charge equally and alike of them , being called alike to them and accepting of such a relation . ( ) virtually ; when by virtue of his relation unto one church he puts forth his power or authority in ministerial acts in , or towards another . the first way is unlawful , and destructive both of the office and duty of a pastor . for as elders are ordained in , and unto the churches respectively that they are to take care of ; acts . . tit. . . and their office power consists in a relation unto the church that they are set over , so they are commanded to attend unto the service of the churches wherein , and whereunto , they are so ordained . act. . . peter . . and that with all diligence care and watchfulness , as those that must give an account , heb. . . which no man is able to do towards more churches than one , the same duty being at all times to be performed towards all . and because the whole authority of the elders ▪ pastors , or b●shops of churches , is ministerial ▪ ● cor. . . consisting in a power of acting upon the command of christ , they are bound in their own persons to the discharge of their duty and office , without the least pretence of authority to delegate another , or others , to act their part or to do their duty , which would be an effect of autocratorical authority , and not of obedience or ministry . the latter way also of relation unto many churches is unwarrantable ; for ( ) it hath no warrant in the scripture ; no law , nor constitution of christ , or his apostles , can be produced to give it countenance ; but elders were ordained to their own churches , and commanded to attend unto them . ( ) no rule is given unto any elders how they should behave themselves in reference unto more churches than one , in the exercise of their ministerial power , as there are rules given unto every one for the discharge of that duty in the church whereunto he is related . ( ) there is no example to give it countenance recorded in the scripture . ( ) the authority to be put forth hath no foundation . ( ) not in the gifts they have received ▪ for the ministerial power is not an absolute ability or faculty of doing what a man is able , but a right , whereby a man hath power to do that rightly and lawfully , which before he could not do . this , gifts will not give to any ; for if they did , they would do it to all that have received them . ( ) not in their election , for they are chosen in and by that church whereunto they stand in especial relation , whose choice cannot give ministerial power over any but themselves . ( ) not in their setting apart by fasting , prayer , and imposition of hands , for this is only unto that office , work , and power , whereunto they are chosen . they are not chosen for one end , and set apart for another . ( ) not from the communion of churches , for that gives no new power , but only a due exercise of that which was before received . qu. . what are the principal duties of the pastors or teachers of the church ? an. ( ) to be examples unto the flock in faith , love , knowledge , méekness , patience , readiness to suffer for the name and gospel of christ , with constancy therein . ( ) to watch for the souls , and take care of all the spiritual concernments of the whole flock committed to them . ( ) to preach the word diligently , dividing it aright . ( ) to preserve and contend for the truth . ( ) to administer all the ordinances of the gospel duly and orderly . ( ) to stir up and exercise the gifts they have received in the discharge of their whole work and administration of all ordinances . ( ) to instruct , admonish , cherish , and comfort , all the members of the church as their conditions , occasions and necessities do require . ( ) to attend with diligence , skill and wisdome unto the discharge of that authority which in the rule of the church is committed unto them . ( ) tim. . , , . chap. . . tim. . . coloss. . . phil. . . chap. . . ( ) heb. . . acts . . ( ) tim. . . tim. . . rom. . ▪ , . ( ) tim. . . acts , . . jude . ( ) cor. . , . tim. . . ( ) tim. . , , . ( ) acts . , ▪ , , . thes. . . tim. . , . ( ) rom. . . tim. . . the answer is full and plain . qu. . wherein principally doth the authority of the elders of the church consist ? an. ( ) in that the rule of the church and the guidance thereof in things appertaining unto the worship of god , is committed unto them . and therefore ( ) whatever they do as elders in the church according unto rule , they do it not in the name or authority of the church by which their power is derived unto them , nor as members only of the church by their own consent or covenant , but in the name and authority of iesus christ , from whom by virtue of his law and ordinance their ministerial office and power is received ; so that ( ) in the exercise of any act of church power , by and with the consent of the church , there is an obligation , thence procéeding , which ariseth immediately from that authority which they have received of iesus christ , which is the spring of all rule and authority in the church . ( ) acts . . heb. . , . pet. . . cor. . . ( ) tim. . . coloss. . . cor. . , . ( ) tim. . . titus . . peter . , , , . explication . the answer unto this question explains the power or authority of the elders of the church , from whom they do receive it , and how it is exercised by them ; the right stating whereof is of great importance in the whole discipline of the church , and must therefore here be farther explained : to this end we may consider , first , that all church power is originally vested in jesus christ the sole head , and monarch thereof . god the father hath committed it unto him , and intrusted him with it for the accomplishment of his work of mediation , matth. . . secondly , that he doth communicate of this authority by way of trust , to be exercised by them in his name , unto persons by him appointed , so much as is needful for the ordering and disposing of all things in his churches , unto the blessed ends for which he hath instituted and appointed them . for no man can have any power in his church for any end whatever , but by delegation from him . what is not received from him , is meer usurpation . and whoever takes upon himself the exercise of any rule , or authority , or power in the church , not granted unto them by him , or not rightly derived from him , is an oppressor , a thief , and a robber ; this necessarily follows upon the absolute investiture of all power in him alone . cor. . . ephe. . , . thirdly , the means whereby the lord christ communicates this power unto men , is by his law , and constitution , whereby he hath granted , ordained , and appointed , that such and such powers shall be exercised in his church , and that by such and such persons , to be derived unto them in such a way and manner ; so that the word of the gospel , or the laws and constitutions of the lord christ therein , are the first recipient seat and subject morally of all church power whatever . matth. . . matth. . , , . fourthly , the way and means whereby any persons come to a participation of this power regularly , according to the mind of christ , is by the obedience unto , and due observation of his laws and commands , in them unto whom they are prescribed . as when an office , with the power of it , is constituted and limited by the law of the land , there is no more required to invest any man in that office , or to give him that power , than the due observance of the means and way prescribed in the law to that end . the way then , whereby the elders of the church do come to participate of the power and authority which christ hath appointed to be exercised in his church , is by their , and the churches due observance of the rules and laws given by him for their election , and setting apart unto that office . heb. . . acts . . fifthly , on this account they receive their power from christ himself alone , and that immediately ; for the means used for their participation of it , are not recipient of the power it self formally , nor do authoritatively collate or conferr it , only the laws of christ are executed in a way of obedience . so that though they are chosen and set apart to their office by the church , yet they are made overseers by the holy-ghost , acts . . though they have their power by the church , yet they have it not from the church ; nor was that power whereof they are made partakers ( as was said ) formally resident in the body of the church , before their participation of it ; but really in christ himself alone , and morally in his word or law . and thence is the rule and guidance of the church committed unto them by christ , heb. . , . pet. . . tim. . . sixthly , this authority and power thus received from christ , is that which they exert and put forth in all their ministerial administrations , in all which they do as ministers in the house of god , either in his worship , or in the rule of the church it self . they exercise that authority of christ , which he hath in his law appointed to be exercised in his church ; and from that authority is due order given unto the administration of all the ordinances of worship ; and an obligation unto obedience to acts of rule doth thence also ensue ; so that they which despise them , despise the authority of christ. seventhly , when as elders they do , or declare any thing in the name of the church , they do not , as such , put forth any authority committed unto them from and by the church , but only declare the consent and determination of the church in the exercise of their own liberty and priviledge ; but the authority which they act by , and which they put forth , is that which is committed to themselves as such by jesus christ. eighthly , this authority is comprised in the law and constitution of christ which themselves exert only ministerially ; and therefore when ever they act any thing authoritatively , which they are not enabled for , or warranted in by the word of the gospel , or do any thing without , or contrary unto rule , all such actings as to any spiritual effect of the gospel , or obligation on the consciences of men , are ipso facto null , and are no way ratified in heaven , where all their orderly actings are made valid ; that is , by christ himself in his word . ninthly , the reason therefore why the consent of the church is required unto the authoritative acting of the elders therein ; is not because from thence any authority doth accrew unto them anew , which virtually and radically they had not before ; but because by the rule of the gospel this is required to the orderly acting of their power , which without it would be contrary to rule , and therefore ineffectual ; as also it must needs be from the nature of the thing it self ; for no act can take place in the church without or against its own consent , whilest its obedience is voluntary and of choice . but if it be asked , what then shall the elders do , in case the church refuse to consent unto such acts as are indeed according to rule , and warranted by the institution of christ ? it is answered , that they are first diligently to instruct them from the word in their duty , making known the mind of christ unto them in the matter under consideration . ( ) to declare unto them the danger of their dissent in obstructing the edification of the body to the dishonour of the lord christ , and their own spiritual disadvantage . ( ) to wait patiently for the concurrence of the grace of god with their ministry , in giving light and obedience unto the church ; and ( ) in case of the churches continuance in any failure of duty , to seek for advice and counsel from the elders and brethren of other churches , all which particulars might be enlarged , would the nature of our present design and work permit it . quest. . what is the duty of the church towards their elders , pastors or teachers ? answ. ( ) to have them in reverence and honour for their office and works sake . ( ) to obey them conscientiously in all things wherein they speak unto them in the name of the lord. ( ) to pray earnestly for them , that they may , and to exhort them , if need require , to fulfill the work of the ministry ( ) to communicate unto them of their temporals for their comfortable subsistance in the world , and usefulness unto others . ( ) wisely to order things by their direction , so as that they may be amongst them without fear . ( ) to abide with , and stand by them , in their sufferings for the gospel , and service of christ among them . ( ) thes. § . , . tim. . . ( ) heb. . . cor. . . ( ) ephes. . , . colos. . . thes. . . colos. . . ( ) gal. . . cor. . . ( ) cor. . . ( ) tim. . , , . tim. . . quest. . are there any differences in the office , or offices , of the guides , rulers , elders or ministers of the church ? answ. the office of them that are teachers , is one and the same among them all ; but where there are many in the same church , it is the will of christ that they should be peculiarly assigned unto such especial work in the discharge of their office power , as their gifts received from him do peculiarly fit them for , and the necessities of the church require . rom. . , , , , , ▪ cor. . . pet. . . chap. . . explication . the office of them that are to instruct the church in the name and authority of christ , is one and the same , as hath been shewed before . and there are many names that are equally accommodated unto all that are partakers of it , as elders , bishops , guides ; they are all alike elders , alike bishops , alike guides , have the one office in common amongst them , and every one the whole intire unto himself . but there are names also given unto them , whereby they are distinguisht , not as to office , but as to their work and employment in the discharge of that office : such are pastors and teachers , ephes. . . which are placed as distinct persons in their work , partakers of the same office. now the foundation of this distinction and difference lyes . first , in the different gifts that they have received ; for although it be required in them all , that they have received all those gifts , abilities , and qualifications which are necessary for the work of the ministry , yet as to the degrees of their participation of their gifts , some may more excell in one , others in another , cor. . , , . there are diversities of gifts , but the same spirit , and there are differences of administrations , but the same lord : and there are diversities of operations , but it is the same god which worketh all in all . for to one is given by the spirit the word of wisdom , to another the word of knowledge by the same spirit , &c. and all these gifts are bestowed upon them to be exercised and laid out , for the profit and benefit of the church ▪ verse the . the manifestation of the spirit is given to every man to profit withall . and therefore every one is in a● especial manner to attend unto the exercise and use of that gift wherein he doth excell ▪ or which tends most to the edification of the church ; every man being to minister according as he hath received , pet. . . secondly , it lyes in the nature of the work of the ministry in the church , which in general may be referred unto two heads or ends . first , the instruction of it in the knowledge of god in christ , and the mysteries of the gospel , that it might grow in grace , wisdom , saving light , and knowledge . secondly , the exhortation of it to walk answerable unto light received in holiness and universal obedience . now though these several ends of the ministry cannot be divided or separated , yet they may be distinguished , and so carryed on distinctly , that in the one , knowledge or light may be firstly and principally intended , so as to lead unto obedience ; in the other , holiness may be firstly designed , as springing from gospel light or knowledge . hence therefore are the elders of the church , principally to attend unto that work or that end of the ministry , which by the holy-ghost they 〈◊〉 most suited unto . and therefore the church following the intimations of the holy-ghost , in communicating his gifts in variety as he pleaseth , and attending their own edification , may and ought amongst those whom they choose to the office of elders or ministers , withall design them in particular unto that especial work which they are especially fitted and prepared for ; and this upon their being chosen , and set apart , they are accordingly to attend unto : he that teacheth on teaching , he that exhorteth on exhortation ▪ rom. . , . their office then is the same , but their teaching , work , and employment on the grounds mentioned , distinct and different . quest. . are there appointed any elders in the church , whose office and duty consist in rule and government only ? answ. elders not called to teach ordinarily , or administer the sacraments , but to assist and help in the rule and government of the church , are mentioned in the scripture . rom. ● . . cor. . . tim. . . explication . this office of ruling elders in the church , is much opposed by some , and in especial by them who have least rea●son so to do ▪ for first , they object against them , that they are lay elders ▪ when those with whom they have to do , deny that distinction of the church into the clergy and layity . for although they allow the distribution of 〈◊〉 , into officers , and the multitude of the brethren , yet they maintain that the whole church is gods clergy , his lot , and portion , . pet. . . again , they affirm them to be elders , and therein not meerly of the members of the church , but officers set apart unto their office according to rule , or the appointment of christ. and if by layity , the people distinct from the officers of the church are to be understood , the very term of a lay elder implyes a contradiction , as designing one , who is , and is not , a church officer . besides , themselves do principally govern the church by such whom they esteem lay-men , as not in holy-orders ; to whom the principal part of its rule , at least in the execution of it is committed , which renders their objection to this sort of church-officers unreasonable . others also have given advantage by making this office annual , or biennial , in them that are chosen unto it ; which though they plead the necessity of their churches for , as not having persons meet for this work and duty , who are willing to undertake in constantly during their lives , without such a contribution for their maintenance as they are not able to afford ; yet the wisest of them do acknowledge an irregularity in what they do , and wish it remedied . but this hinders not , but that such church-officers are indeed designed in the scripture , and of whom frequent mention is made in the ancient writers , and footsteps also , yet remain in most churches of their institution , though wofully corrupted . for besides , that some light in this matter may be taken from the church of the jews , wherein the elders of the people , were joyned in rule with the priests , both in the sanhedrim , and all lesser assemblies ; there is in the gospel express mention of persons that were assigned peculiarly for rule and government in the church , as cor. . . and it is in vain pretended that those words , helps , governments , do denote gifts only , seeing the apostle expresly enumerates the persons in office , or officers , which the lord christ then used in the foundation , and rule of the churches as then planted . he that ruleth , also is distinguisht from him that teacheth , and him that exhorteth , rom. . . and is prescribed diligence , as his principal qualification in the discharge of his duty . and the words of the apostle to this purpose , are express , tim. . . let the elders that rule well , be counted worthy of double honour , especially those who labour in the word and doctrine . for the words expresly assign two sorts of elders , whereof some , only attend unto rule ; others moreover labour in the word and doctrine . neither doth that word , as some would have it , labour in the word , intend any other labour but what is incumbent on all the pastors and teachers of their church as their constant duty ; see rom. . . acts . . thes. . . now can we suppose that the apostle would affirm them to be worthy of double honour , whom comparing with others , he notes as remiss and negligent in their work . for it seems that others were more diligent in the discharge of that duty , which was no less theirs , if only one sort of elders be here intended . the scripture is not wont to commend such persons as worthy of double honour , but rather to propose them as meet for double shame and punishment , jer. . . cor. . . and they are unmindful of their own interest , who would have bishops that attend to the rule of the church , to be distinctly intended by the elders that rule well ; seeing the apostle expresly preferreth before and above them , those that attend constantly to the word and doctrine . and besides what is thus expresly spoken concerning the appointment of this sort of elders in the church , their usefulness in the necessity of their work , and employment , is evident . for whereas a constant care in the church , that the conversation of all the members of it be such as becometh the gospel , that the name of our lord jesus christ be not evil spoken of , is of great concernment and importance , and the pastors and teachers , being to give up themselves continually unto prayer , and the ministry of the word , cannot attend unto the constant and daily oversight thereof , the usefulness of these elders , whose proper and peculiar work it is to have regard unto the holy walking of the church , must needs be manifest unto all . but whereas in most churches , there is little or no regard unto the personal holiness of the members of them , it is no wonder that no account should be had of them who are ordained by the lord christ to look after it and promote it . the qualifications of these elders , with the way of their call and setting apart unto their office , being the same with those of the teaching elders before insisted on , need not be here again repeated . their authority also in the whole rule of the church , is every way the same with that of the other sort of elders , and they are to act in the execution of it with equal respect and regard from the church . yea the business of rule , being peculiarly committed unto them , and they required to attend thereunto with diligence in an especial manner , the work thereof is principally theirs ; as that of labouring in the word and doctrine doth especially belong unto the pastors and teachers of the churches . and this institution is abused , when either unmeet persons are called to this office , or those that are called , do not attend unto their duty with diligence , or do act only in it by the guidance of the teaching officers , without a sence of their own authority , or due respect from the church . quest. . is there no other ordinary office in the church , but only that of elders ? answ. yes of deacons also . quest. . what are the deacons of the church ? answ. approved men chosen by the church to take care for the necessities of the poor belonging thereunto , and other outward occasions of the whole church , by the collection , keeping , and distribution of the alms , and other supplyes of the church , set apart and commended to the grace of god therein , by prayer . acts . , , . phil. . . tim. . , , , , , . explication . the office of the deacon , the nature , end , and use of it , the qualification of the persons to be admitted unto it , the way and manner of their election and setting apart ; are all of them plainly expressed in the scripture , acts . , , . there arose a murmuring of the grecians against the hebrews , because the widdows were neglected in the daily ministration ; then the twelve called the multitude of the disciples unto them , and said , it is not reason that we should leave the word of god , and serve tables ; wherefore brethren , look ye out among you seven men of honest report , full of the holy-ghost , and wisdom , whom we may appoint over this business ; and the saying pleased the whole multitude , and they chose stephen , &c. whom they set before the apostles , and when they had prayed , they laid their hands on them . tim. . , , , , , . likewise must the deacons be grave , not double tongued , not given to much wine , not given to filthy lucre , holding the mystery of the faith in a pure conscience ; and let these also first be proved , then let them use the office of a deacon , being found blameless ; the husbands of one wife , ruling their children , and their own house well , for they that have used the office of a deacon well , purchase to themselves a good degree , and great boldness in the faith which is in christ jesus . these things are thus plain and express in the scr●pture . but whereas many have grown weary of the observation of the institutions of the gospel , this office hath for a long time been lost amongst the most of christians . by some the name is retained , but applyed to another work , duty , and employment than this to which it is peculiarly appropriated in the scripture . their proper and original work of taking care for the poor , they say , is provided for by others ; and therefore that office being needless , another , unto another purpose , under the same name , is erected . such are deacons that may read service , preach and baptise , when they have license thereunto . but this choice , to rej●ct an office of the appointment of christ , under pretence of provision made for the duties of it another way , and the erecting of one not appointed by him , seems not equall . but whereas it is our duty in all things to have regard to the authority of christ and his appointments in the gospel , if we claim the priviledge of being called after his name , some think that if what he hath appointed may be colourably performed another way without respect unto his institutions , that is far the best . but omitting the practice of other men , the things that concern this office in the church , are as was said , clear in the scripture . first , the persons called unto it are to be of honest report , furnished with the gifts of the holy-ghost , especially with wisdom , acts . . and those other endowments usefull in the discharge of their duty mentioned , tim. . . secondly , the way whereby they come to be made partakers of this office , is by the choice or election of the church , acts . , , . whereupon they are solemnly to be set apart by prayer . thirdly , their work or duty consists in a daily ministration unto the necessities of the poor saints , or members of the church , vers. , . fourthly , to this end that they may be enabled so to do , it is ordained , that every first day the members of the church do contribute according as god enables them of their substance , for the supply of the wants of the poor , cor. . . and also occasionally , as necessity shall require , or god move their hearts by his grace . fifthly , hereunto is to be added whatever by the providence of god may be conferred upon the church for its outward advantage , with reference unto the end mentioned , acts . , . sixthly , these supplyes of the church being committed to the care and charge of the deacons , they are from 〈◊〉 to minister with diligence and wisdo● unto the necessities of the poor ; that so the needy may be supplyed , that there may be none that lack , the rich may contribute of their riches according to the mind of christ , and in obedience unto his command , that they which minister well in this office , may purchase to themselves a good degree , and boldness in the faith , and that in all , the name of our lord jesus christ may be glorified with praise and thanksgiving . it belongs therefore unto persons called unto this office , first , to acquaint themselves with the outward condition of those that appear to be poor and needy in the church , whether by the addresses of such poor ones , who are bound to make known their wants , occasions , and necessities unto them , or by the information of others , or their own observation . secondly , to acquaint the elders and the church as occasion requireth with the necessities of the poor under their care , that those who are able may be stirred up by the elders , to a free supply and contribution . thirdly , to dispose what they are entrusted with faithfully , cheerfully , tenderly , with partiality or preferring one before another , for any outward respect whatever . fourthly , to keep and give an account unto the church when called for , of what they have received , and how they have disposed of it , that so they may be known to have well discharged their office ; that is with care , wisdom , and tenderness , whereby they procure to themselves a good degree with boldness in the faith , and the church is encouraged to entrust them farther with this sacrifice of their almes , which is so acceptable unto god. quest. . wherein consists the general duty of the whole church , and every member thereof in their proper station and condition ? answ. in performing , doing , and kéeping inviolate all the commands and institutions of iesus christ , walking unblameably and fruitfully in the world , holding forth the word of truth , and glorifying the lord christ in and by the profession of his name , and kéeping his testimony unto the end . matth. . . acts . . phil . , . chap. . , . thes. . . pet. . , , , , . tim. . . heb. . . explication besides the general duties of christianity incumbent on all believers , or disciples of christ as such , there are sundry especial duties required of them as gathered into church societies , upon the account of an especial trust committed unto them in that state and condition ; for , first , the church being appointed as the seat and subject of all the institutions of christ , and ordinances of gospel worship , it is its duty , that is , of the whole body and every member in his proper place , to use all care , watchfulness and diligence , that all the commands of christ be kept inviolate , and all his institutions observed , according to his mind and will. thus those added to the church , acts . . together with the whole church , continued stedfastly ( which argues care , circumspection and diligence ) in the apostles doctrine and fellowship and breaking of bread and prayers ; which principal duties are enumerated , to express their respect towards all . this is their standing fast in the lord , which was a matter of such joy to the apostle when he found it in the thessalonians ; ephe. . . for now we live if ye stand fast in the lord. that order and stedfastness which he rejoyced over in the colossians ; chap. . . for though i am absent in the flesh , yet am i with you in the spirit , joying and boholding your order and the stedfastness of your faith in christ. and where this duty is despised , men contenting themselves with what is done by others , there is a great neglect of that faithfulness in obedience which the church owes unto jesus christ. secondly , the glory of the lord christ , and the doctrine of the gospel to be manifested in , and by the power of an holy exemplary conversation , is committed unto the church and all the members of it . this is one end wherefore the lord christ calls them out of the world , separates them to be a peculiar people unto himself , brings them forth unto a visible profession , and puts his name upon them , namely that in their walking , and conversation , he may shew forth the holiness of his doctrine , and power of his spirit , grace , and example to effect in them all holiness ; godlyness , righteousness and honesty in the world. hence are they earnestly exhorted unto these things . phil. . . . brethren whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report , if there be any vertue , if their be any praise , think on these things ; and that to this end , that the doctrine of the gospel may be adorned and christ glorified in all things ; tit. . . and those who fail herein are said to be enemies of the cross of christ ; phil. . ; as hindring the progress of the doctrine thereof , by representing it undesirable in their conversation . this also therefore , even the dutie of universal holiness , with an especial regard unto the honour of christ , and the gospel which they are called and designed to testifie and express in the world , is incumbent on the church , and every member of it ; namely as the apostle speaks , that they be blameless , and harmless , the sons of god , without rebukes in the midst of a crooked and perverse generation , among whom they are to shine as lights in the world , phil. . . thirdly , the care of declaring and manifesting the truth is also committed unto them . christ hath made the church to be the pillar and ground of truth . tim. . . where the truth of the gospel is so firmly seated , founded , fixed , established , and then lifted up in the wayes of christs appointment to be seen , discerned , and known by others . and as this is done principally in the preaching of the gospel by the elders of the church , and in their contending for the truth once delivered unto the saints , jude . so it is also the duty of the whole church , to hold forth the word of life , phill. . . by ministring of the gift that every man hath received ; peter , . . in the way of christs appointment . in these , and the like instances , doth our lord jesus require of his church that they express in the world their subjection unto him , and his authority ; and that they abide therein unto the end , against all opposition whatever . the sinful neglect of churches in the discharge of their duty herein , was one great means of that apostacy from the rule of the gospel which they generally of old fell into . when the members of them began to think that they had no advantage by their state and condition , but only the outward participation of some ordinance of worship , and no duty incumbent on them , but only to attend and follow the motions and actings of their guides , the whole societies quickly became corrupt , and fit to be disposed of according to the carnal interest of those that had by their neglect and sin , gotten dominion over them . and at all times , as the people were negligent in their duty , the leaders of them were apt to usurp undue authority . when the one sort will not do that which they ought , the other are ready to take upon them what they ought not . it is a circumspect performance of duty on all hands alone , that will keep all sorts of persons in the church within those bounds , and limits , and up to those rights , and priviledges , which christ hath allotted and granted unto them . and herein alone doth the order , honour , and beauty of the church consist . church members therefore are to search and enquire after the particular duties , which as such , are incumbent on them ; as also to consider what influence their special state and condition as they are church members , ought to have into all the duties of their obedience as they are christians . for this priviledge is granted unto them for their edification , that is their fartherance in their whole course of walking before god. and if this be neglected , if they content themselves with a name to live in this or that church , to partake of the ordinances that are stated and solemnly administred , only that which would have been to their advantage , may prove to be a snare and temptation unto them . what these especial duties are in the particular instances of them , is of too large a consideration here to be insisted on . besides it is the great dutie of the guides of the church , to be inculcating of them into the minds of those committed to their charge . for the churches due performance of its dutie , is their honour , crown , and reward . qu. . whence do you reckon prayer , which is a part of moral and natural worship , among the institutions of christ in his church ? an. on many accounts ; as ( ) because the lord christ hath commanded his church to attend unto the worship of god therein . ( ) because he bestowes on the ministers of the church , gifts and ability of prayer for the benefit and edification thereof . ( ) he hath appointed that all his other ordinances should be administred with prayer , whereby it becomes a part of them . ( ) because himself ministers in the holy place , as the great high priest of his church to present their prayers unto god at the throne of grace . ( ) because in all the prayers of the church , there is an especial regard had unto himself , and the whole work of his mediation . ( ) luke . . chap. . . rom. . . tim. . , . ( ) ephe. . , , . rom. . , . gal. . . ( ) acts . . tim. . . ( ) rev. , . heb. . , , . chap. . . chap. . . , . ( ) john . . chap. . , , . ephe. . , . qu. . may not the church in the solemn warship of god , and celebration of the ordinances of the gospel , make use of , and content it self in the use of forms of prayer in an unknown tongue composed by others and prescribed unto them . an. so to do would be ; ( ) contrary to one principal end of prayer it self , which is that believers may therein apply themselves to the throne of grace for spiritual supplies according to the present condition , wants , and exigencies of their souls . ( ) to the ma●n end that the lord iesus christ aimed at in supplying men with gifts for the discharge of the work of the mimistry , tending to render the the promise of sending the holy ghost , which is the immediate cause of the churches preservation and continuance , néedless , and useless . moreover ( ) it will render the discharge of the duty of ministers unto several precepts and exhortations of the gospel , for the use , stirring up and exercise of their gifts impossible , and ( ) thereby hinder the edification of the church , the great end of all ordinances and institutions . ( ) rom. . . phil. . . heb. . . pet. . . ( ) ephes. . , , . ( ) tim. . . tim. . , . colos. . . matth. . , , . ( ) cor. . . quest. . is the constant work of preaching the gospel by the elders of the church , necessary ? answ. it is so , both on the part of the elders or ministers themselves , of whom that duty is strictly required , and who principally therein labour and watch for the good of the flock ; and on the part of the church , for the fartherance of their faith , and obedience , by instruction , reproof , exhortation , and consolation . matth. . , , , , , , . rom. . , . cor. . , . ephes. . , . tim. , . chap. . . tim. . , . chap. . , , , . chapter . . quest. . who are the proper subjects of baptism ? answ. professing believers , if not baptised in their infancy , and their infant séed . matth. . . acts . , . acts . . cor. . . cor. . . colos. . , . with genesis , . , , . quest. . where , and to whom , is the ordinance of the lords supper to be administred ? answ. in the church , or assembly of the congregation , to all the members of it , rightly prepared , and duly assembled , or to such of them as are so assembled . cor. . , , , , , . acts. . . quest. . how often is that ordinance to be administred ? answ. every first day of the wéek , or at least as often as opportunity , and conveniency may be obtained . cor. . . acts . . quest. . what is the discipline of the church ? answ. it consists in the due exereise of that authority and power which the lord christ in and by his word hath granted unto the church , for its continuance , increase , and preservation , in purity , order , and holiness , according to his appointment , matth. . . rom. . . cor. . , , . rev. . , . explication . sundry things are to be considered about this discipline of the church ; as first , the foundation of it , which is a grant of power and authority made unto it by jesus christ , as mediator , head , king , and law-giver of his church . for all discipline being an act of power , and this being exercised in and about things internal , and spiritual , no men can of themselves , or by grant of any others , have any right or authority to , or in the exercise thereof . whoever hath any interest herein , or right hereunto , it must be granted unto him from above , by jesus christ , and that as mediator and head of his church . for as all church power , is in an especial manner by the authority and grant of the father vested in him alone , matth. . . ephes. . , , , . so the nature of it which is spiritual , the object of it which are the consciences and gospel priviledges of believers , with the ends of it , namely the glory of god in christ , with the spiritual and eternal good of the souls of men , do all manifest that it can have no other right nor foundation . this in the first place is to be fixed , that no authority can be exercised in the church , but what is derived from jesus christ , as was spoken before . secondly , the means whereby the lord christ doth communicate this power and authority unto his church , is his word or his law and constitution concerning it in the gospel ; so that it is exactly limited and bounded thereby . and no power or authority can be exercised in the church , but what is granted and conveyed unto it by the word ; seeing that christ communicates no power or authority any other wayes . what ever of that nature is beside it , or beyond it , is meer usurpation , and null in its exercise . herein is the commission of the guides and rules of the church expressed , which they are not to exceed in any thing . herein are bounds and limits fixed to the actings of the whole church , and of every part and member of it . thirdly , this power or authority , thus granted , and conveyed by jesus christ , is to be exercised as to the manner of the administration of discipline , with skill and diligence , rom. . . cor. . and the skill required hereunto , is a gift , or an ability of mind bestowed by the holy-ghost upon men to put in execution the laws of christ , for the government of the church , in the way and order by him appointed ; or a spiritual wisdom whereby men know how to behave themselves in the house of god , in their several places , for its due edification in faith and love , tim. . . and this ability of mind to make a due application of the laws of the gospel unto persons , times , and actions with their circumstances , is such a gift of the holy-ghost , as whereof there are several degrees answering to the distinct duties that are incumbent on the rulers of the church on the one hand , and members on the other . and where this skill and wisdome is wanting , there it is impossible that the discipline of the church , should be preserved or carryed on . hereunto also diligence and watchfulness are to be added , without which ability and power will never obtain their proper end in a due manner , rom. . , , . fourthly , the end of this discipline is continuance , increase , and preservation of the church , according to the rule of its first institution , cor. . . this power , hath christ given his church for its conservation , without which it must necessarily decay , and come to nothing . nor is it to be imagined that where any church is called and gathered according to the mind of christ , that he hath left it destitute of power and authority to preserve it self , in that state and order which he hath appointed unto it . and that which was one principal cause of the decayes of the asian churches , was the neglect of this dicipline , the power and priviledge whereof , the lord had left unto them and intrusted them withall , for their own preservation in order , purity and holiness . and therefore for the neglect thereof they were greatly blamed by him . rev. . , , . chap. . . as is also the church of corinth by the apostle , cor. . . as they are commended , who attended unto the diligent exercise of it , revel . . . chap. . . the disuse also of it , hath been the occasion of all the defilements , abominations and confusions , that have spread themselves over many churches in the world. quest. . vnto whom is the power and administration of this discipline committed by jesus christ ? answ. as to the authority to be exerted in it in the things wherein the whole church is concerned , unto the elders ; as unto tryall , judgement and consent in , and unto its exercise unto the whole brotherhood ; as unto love , care , and watchfuless in private and particular cases , to every member of the church . matth. . . ephes. . , . acts . . tim. . . chap. . . heb. . . pet. . . thes. . . gal. . , . cor. . . cor. . , , . cor. . , , . tim. . . explication . it hath been shewed that this power is granted unto the church by virtue of the law and constitution of christ. now this law assigns the means and way whereby any persons do obtain an interest therein ; and makes the just allotments to all concerned in it . what this law , constitution or word of christ assigns unto any , as such , that they are the first seat and subject of , by what way or means soever they come to be intrusted therein . thus that power or authority which is given unto the elders of the church , doth not first formally reside in the body of the church unorganized or distinct from them , though they are called unto their office by their suffrage and choice ; but they are themselves as such , the first subject of office power ; for so is the will of the lord christ. nor is the interest of the whole church in this power of discipline whatever it be , given unto it by the elders , but is immediately granted unto it , by the will and law of the lord jesus . first , in this way and manner the authority above described , is given in the first place , as such , unto the elders of the church . this authority was before explained , in answer unto the th . question , as also was the way whereby they receive it . and it is that power of office whereby they are enabled for the discharge of their whole duty , in the teaching , and ruling of the church ; called the power of the keyes , from mat. . . which expression being metaphorical , and in general lyable unto many interpretations , is to be understood according to the declaration made of it in those particular instances wherein it is expressed . nor is it a two-fold power or authority that the elders ▪ of the church have committed unto them ; one to teach and another to rule , commonly called the power of order , and of jurisdiction ; but it is one power of office , the duties whereof are of several kinds , referred unto the two general heads , first of teaching by preaching the word and celebration of the sacraments , and ( ) of rule or government . by virtue hereof , are they made rulers over the house of god , matth. . . stewards in his house , cor. . . overseers of the church , act. . . peter . . guides unto the church , heb. . , . not that they have a supream or autocratorical power committed unto them , to enable them to do what seems right and good in their own eyes , seeing they are expresly bound up unto the terms of their commission , matth. . , . to teach men to do and observe all , and only what christ hath commanded ; nor have they by virtue of it , any dominion in , or over the church , that is , the laws , rules or priviledges of it , or the consciences of the disciples of christ , to alter , change , add , diminish , or bind by their own authority , pet. . . mark . , ▪ . but it is a power meerly ministerial , in whose exercise they are unto the lord christ accountable servants , heb. . . matth. . . and servants of the church for jesus sake , cor. . . this authority in the discipline of the church they exert and put forth by virtue of their office ; and not either as declaring of the power of the church it self , or acting what is delegated unto them thereby , but as ministerially exercising the authority of christ committed unto themselves . secondly , the body of the church , or the multitude of the brethren , ( women being excepted by especial prohibition , cor. . , . tim. . , . ) is by the law and constitution of christ in the gospel , interested in the administration of this power of discipline in the church , so far as , first , to consider , try , and make a judgement , in and about all persons , things , and causes , in reference whereunto it is to be exercised . thus the brethren at jerusalem joyned in the consideration of the observation of mosaical ceremonies with the apostles and elders , act. . . and the multitude of them to whom letters were sent about it , likewise did the same , verse the , , . and this they thought it their duty and concernment to do , chap. , . and they are blamed , who applyed not themselves unto this duty , cor. . , , . thence are the epistles of paul to the churches to instruct them in their duties , and priviledges in christ , and how they ought to behave themselves in the ordering of all things amongst them according to his mind . and these are directed unto the churches themselves , either joyntly with their elders , or distinctly from them , phil. . . and the whole preservation of church-order , is on the account of this duty recommended unto them . neither can what they do in complyance with their guides and rulers , be any part of their obedience unto the lord christ , unless they make previously thereunto a rational consideration and judgement by the rule , of what is to be done . neither is the church of christ to be ruled without its knowledge , or against its will ; nor in any thing is blind obedience acceptable to god. secondly , the brethren of the church are intrusted with the priviledge of giving and testifying their consent unto all acts of church power , which though it belong not formally unto the authority of them , it is necessary unto their validity and efficacy ; and that so far forth , as that they are said to do and act what is done and effected thereby , cor. . , . cor. . , , . and they who have this priviledge of consent which hath so great an influence into the action and validity of it , have also the liberty of dissent ; when any thing is proposed to be done , the warrant whereof from the word and the rule of its performance , is not evident unto them . qu. . wherein doth the exercise of the authority for discipline committed unto the elders of the church consist ? an. ( ) in personal private admonition of any member or members of the church , in case of sin , errour , or any miscarriage known unto themselves . ( ) in publick admonition in case of offences persisted in and brought orderly to the knowledge and consideration of the church . ( ) in the ejection of obstinate offenders from the society and communion of the church . ( ) in exhorting , comforting , and restoring to the enjoyment and exercise of church priviledges such as are recovered from the error of their wayes ; all according to the lawes , rules , and directions of the gospel . ( ) matth. . . thess. . . cor. . . titus . . chap. . . tim. . . ( ) tim. . . . matth. . , . ( ) titus . . tim. . . matth. . . cor. . . gal. . . ( ) cor. . . gal. . . thess. . . qu. . may the church cast any person out of its communion without previous admonition ? an. it may in some cases , where the offence is notorious , and the scandal grievous , so that nothing be done against other general rules . cor. . qu. . wherein doth the liberty and duty of the whole brotherhood in the exercise of discipline in the church in perticular consist ? an. ( ) in a meek consideration of the condition and temptations of offenders , with the nature of their offences , when orderly proposed unto the church . ( ) in judging with the elders according to rule , what in all cases of offence is necessary to be done , for the good of the offenders themselves , and for the edification and vindication of the whole church . ( ) in their consent unto , and concurrence in the admonition , ejection , pardoning and restoring of offenders , as the matter shall require . gal. . , . cor. . , , , . cor. . . cor. , , , . qu. . what is the duty of private members in reference unto the discipline appointed by christ in his church ? an. it is their duty in their mutual watch over one another , to exhort each other unto holiness and perseverance ; and if they observe any thing in the wayes and walkings of of any of their fellow members not according unto the rule , and the duty of their profession , which therefore gives them offence , to admonish them thereof in private with love meekness and wisdom , and in case they prevail not unto their amendment , to take the assistance of some other brethren in the same work ; and if they fail in success therein also , to report the matter by the elders direction , unto the whole church . matth. . , , . thess. . . explication . in these questions an enquirie is made after the exercise of discipline in the church , as to that part of it which belongs unto the reproof and correction of miscarriages according to the distribution of right , power , and priviledge , before explained . the first act hereof consists in private admonition ; for so hath our lord ordained , that in case any brother , or member of the church , do in any thing w●lk disorderly , and not according to the rule of the gospel , that he , or they , unto whom it is observed , and who are thereby offended , may and ought to admonish the person or persons so offending of their miscarriage and offence , concerning which is to be observed . first , what is previously required thereunto ; and that is , first , that in all the members of the church there ought to be love without dissimulation . they are to be kindly affectioned one to another with brotherly love , rom. . , . which as they are taught of god , so they are greatly exhorted thereunto ; heb. . . this love is the bond of perfection the most excellent way and means of preserving church order , and farthering the edification thereof . cor. . without which , well seated , and confirmed in the hearts and minds of church members , no duty of their relation can ever be performed in a due manner . secondly , this love is to exert and put forth it self in tender care and watchfulness for the good of each other ; which are to work by mutual exhortations , informations , instructions , according as opportunities do offer themselves ▪ or as the necessities of any do seem to require . heb. . . chap. . . secondly , this duty of admonishing offenders privately and personally , is common to the elders with all the members of the church ; neither doth it belong properly unto the elders as such but as brethren of the same society . and yet by virtue of their office the elders are enabled to do it with more authority morally , though office power properly be not exercised therein . by virtue also of their constant general watch over the whole flock in the discharge of their office , they are enabled to take notice of , and discern miscarriages in any of the members , sooner than others . but as to the exercise of the discipline of the church in this matter , this duty is equally incumbent on every member of it , according as the obligation on them to watch over one another , and to exercise especial love towards each other is equal : whence it is distinguished from that private pastoral admonition , which is an act of the teaching office and power , not directly belonging unto the rule or government enquired after . but this admonition is an effect of love and where it proceedeth not from thence , it is irregular , matth. . , , . rom. . . thirdly , this duty is so incumbent on every member of the church , that in case of the neglect thereof , he both sinneth against the institution of christ , and makes himself partaker of the sin of the party offending , and is also guilty of his danger , and ruine thereby , with all that disadvantage which will accrue to the church , by any of the members of it continuing in sin against the rule of the gospel . they have not only liberty thus to admonish one another , but it is their express and indispensible duty so to do . the neglect whereof is interpreted by god to be hatred of our brother ; such as wherewith the love of god is inconsistent , levit . . john . . chap. . . fourthly , although this duty be personally incumbent on every individual member of the church , yet this hinders not but if the sin of an offender be known to more than one at the same time , and they joyntly take offence thereat , they may together in the first instance admonish him , which yet still is but the first , and private admonition ; which is otherwise , when others are called into assistance , who are not themselves acquainted with the offence but only by information , and joyne in it , not upon the account of their own being offended , but of being desired according unto rule to give assistance to them that are so . fifthly , the way and manner of the discharge of this duty is , that it be done with prudence , tenderness , and due regard unto all circumstances ; whence the apostle supposeth a spiritual abilitie to be necessary for this work rom. . . ye also are full of goodness , filled with all knowledge , also able to admonish one another ; especially four things are to be diligently heeded . first , that the whole duty be so managed , that the person offending may be convinced , that it is done out of love to him and affectionate conscientious care over him , that he may take no occasion thereby for the exasperation of his own spirit . secondly , that the persons admonishing others of their offence , do make it appear that what they do is in obedience unto an institution of christ , and therein to preserve their own souls from sin , as well as to benefit the offenders . thirdly , that the admonition be grounded on a rule , which alone gives it authority and efficacy . fourthly , that there be a readiness manifested by them , to receive satisfaction ; either ( ) in case that upon tryal , it appeareth the information they have had of the miscarriage whence the offence arose , was undue , or not well grounded ; or ( ) of acknowledgement and repentance . sixthly , the ends of this ordinance and institution of christ , are , ( . ) to keep up love without dissimulation among all the members of the church ; for if offences should abide unremoved , love which is the bond of perfection , would not long continue in sincerity ; which tends to the dissolution of the whole society . ( . ) to gain the offender , by delivering him from the guilt of sin , that he may not lye under it , and procure the wrath of god against himself , levit. . . ( . ) to preserve his person from dishonour and disreputation , and thereby to keep up his usefulness in the church . to this end hath our lord appointed the discharge of this duty in private , that the failings of men may not be unnecessarily divulged , and themselves thereby exposed unto temptation . ( . ) to preserve the church from that scandal that might befall it , by the hasty opening of all the reall or supposed faylings of its members . and ( . ) to prevent its trouble in the publick hearing of things that may be otherwise healed and removed . seventhly , in case these ends are obtained , either by the supposed offending persons clearing of themselves , and manifesting themselves innocent of the crimes charged on them , as joshua . , , , . cor. . . or by their acknowledgement , repentance , and amendment , then this part of the discipline of the church hath , through the grace of christ obtained its appointed effect . eighthly , in case the persons offending , be not humbled nor reformed , nor do give satisfaction unto them by whom they are admonished , then hath our lord ordained a second degree of this private exercise of discipline ; that the persons who being offended , have discharged the foregoing duty themselves according unto rule , shall take unto them others , two or three , as the occasion may seem to require , to joyn with them in the same work and duty , to be performed in the same manner for the same ends , with that before described , matth. , , , . and it is the duty of these persons so called in for assistance ; first , to judge of the crime , fault , or offence reported to them ; and not to proceed unless they find it to consist in something expresly contrary to the rule of the gospel , and attested in such manner , and with such evidence , as their mutual love doth require in them , with respect unto their brethren . and they are to judge of the testimony that is given concerning the truth of the offence communicated unto them , that they may not seem either lightly to take up a report against their brother , or to discredit the testimony of others . secondly , in case they find the offence pretended not to be a reall offence indeed contrary to the rule of the gospel , or that it is not aright grounded , as to the evidence of it , but taken up upon prejudice , or an over-easie credulity , contrary to the law of that love which is required amongst church-members , described cor. . and commanded as the great means of the edification of the church and preservation of its union , then to convince the brother offended of his mistake , and with him to satisfie the person pretended to be the offender , that no breach or schism may happen among the members of the same body . thirdly , being satisfied of the crime and testimony , they are to associate themselves with the offended brother in the same work and duty , that he himself had before discharged towards the offender . ninthly , because there is no determination how often these private admonitions are to be used in case of offence , it is evident from the nature of the thing it self , that they are to be reiterated ; first the one , and then the other , whilest there is any ground of hope , that the ends of them may be obtained through the blessing of christ , the brother gained , and the offence taken away . neither of these then is to be deserted , or laid aside , on the first , or second attempt , as though it were performed only to make way for somewhat farther ; but it is to be waited on with prayer and patience , as an ordinance of christ appointed for attaining the end aimed at . tenthly , in case there be not the success aimed at obtained in these several degrees of private admonition , it is then the will of our lord jesus christ , that the matter be reported unto the church , that the offender may be publickly admonished thereby , and brought to repentance ; wherein is to be observed , first , that the persons who have endeavoured in vain to reclaim their offending brother by private admonition , are to acquaint the elders of the church with the case and crime : as also what they have done according to rule , for the rectifying of it ; who upon that information , are obliged to communicate the knowledge of the whole matter to the church . this is to be done by the elders , as to whom the preservation of order in the church , and the rule of its proceeding do belong , as we have shewed before . secondly , the report made to the church by the elders is to be , ( . ) of the crime , guilt , or offence ( . ) of the testimony given unto the truth of it ( . ) of the means used to bring the offender to acknowledgement and repentance ( . ) of his deportment under the private previous admonitions either as to his rejecting of them , or as to any satisfaction tendred ; all in order , love , meekness , and tenderness . thirdly , things being proposed unto the church , and the offender heard upon the whole of the offence , and former proceeding , the whole church , or multitude of the brethren , are with the elders to consider the nature of the offence , with the condition and temptations of the offenders , with such a spirit of meekness as our lord jesus christ in his own person set them an example of , in his dealing with sinners , and which is required in them as his disciples , gal. . , . cor. . . fourthly , the elders and brethren are to judge of the offence , and the carriage of the offender according to rule , and if the offence be evident , and persisted in , then fifthly , the offender is to be publickly admonished by the elders , with the consent and concurrence of the church , thes. . . tim. . . matth. . , . and this admonition consists of five parts ; ( . ) a declaration of the crime or offence , as it is evidenced unto the church . ( . ) a conviction of the evil of it , from the rule or rules transgressed against . ( . ) a declaration of the authority and duty of the church in such cases . ( . ) a rebuke of the offender in the name of christ , answering the nature and circumstances of the offence . ( . ) an exhortation unto humiliation and repentance and acknowledgement . eleventhly , in case the offender despise this admonition of the church , and come not upon it unto repentance , it is the will and appointment of our lord jesus christ that he be cut off from all the priviledges of the church , and cast out from the society thereof , or be excommunicated wherein consists the last act of the discipline of the church for the correction of offenders ; and herein may be considered , first , the nature of it , that it is an authoritative act and so principally belongs unto the elders of the church , who therein exert the power that they have received from the lord christ , by and with the consent of the church according to his appointment , matth. . . john . . matth. . . cor. . . titus . . tim. . . cor. . . and both these the authority of the eldership and the consent of the brethren , are necessary to the validity of the sentence , and that according to the appointment of christ , and the practice of the first churches . secondly , the effect of it , which is the cutting off , or casting out of the person offending from the communion of the church , in the priviledges of the gospel , as consequently from that of all the visible churches of christ in the earth by virtue of their communion one with another , whereby he is left unto the visible kingdom of satan in the world , matth. . . cor. . , , . tim. . . titus . . gal. . . thirdly , the ends of it which are , ( . ) the gaining of the party offending , by bringing him to repentance , humiliation , and acknowledgement of his offence , cor. . , . cor. . . ( . ) the warning of others not to do so presumptuously . ( . ) the preserving of the church in its purity and order , cor. . , . all to the glory of jesus christ. fourthly , the causes of it or the grounds and reasons on which the church may proceed unto sentence against any offending persons . now these are no other but such as they judge according to the gospel , that the lord christ will proceed upon in his finall judgement at the last day . for the church judgeth in the name and authority of christ , and are to exclude none from its communion , but those whom they find by the rule , that he himself excludes from his kingdom ; and so that which they bind on earth , is bound by him in heaven , matth. . . and their sentence herein is to be declared , as the declaration of the sentence which the head of the church , and judge of all , will pronounce at the last day ; only with this difference , that it is also made known , that this sentence of theirs , is not final or decretory , but in order to the prevention of that which will be so , unless the evil be repented of . now although the particular evils , sins , or offences , that may render a person obnoxious unto this censure and sentence , are not to be enumerated , by reason of the variety of circumstances which change the nature of actions , yet they may in general be referred unto these heads . first , moral evils , contrary to the light of nature , and express commands or prohibitions of the moral law , direct rules of the gospel , or of evil report in the world amongst men walking according to the rule and light of reason . and in cases of this nature , the church may proceed unto the sentence whereof we speak , without previous admonition , in case the matter of fact be notorious , publickly and unquestionably known to be true , and no general rule ( which is not to be impeached by particular instances ) lye against their proceedure , cor. . , . tim. . , , , . secondly , offences against that mutual love which is the bond of perfection in the church if pertinaciously persisted in , matth. . , . thirdly , false doctrines against the fundamentals in faith or worship , especially if maintained with contention , to the trouble and disturbance of the peace of the church , gal. . . titus . , , . tim. . , , . revel . . , . fourthly , blasphemy , or evil speaking of the wayes and worship of god in the church , especially if joyned with an intention to hinder the prosperity of the church , or to expose it to persecution , tim. . . fifthly , desertion , or total causeless relinquishment of the society and communion of the church ; for such are self-condemned , having broken and renounced the covenant of god , that they made at their entrance into the church , heb. . , , , , . sixthly , the time or season of the putting forth the authority of christ in the church for this censure , is to be considered ; and that is ordinarily after the admonition before described , and that with due waiting , to be regulated by a consideration of times , persons , temptations , and other circumstances . for , ( . ) the church in proceeding to this sentence , is to express the patience and long suffering of christ towards offenders , and not to put it forth without conviction of a present resolved impenitency . ( . ) the event and effect of the preceding ordinance of admonition is to be expected ; which though not at present evident , yet like the word it self in the preaching of it , may be blessed to a good issue after many dayes . sixthly , the person offending , thus cut off , or cast out from the present actual communion of the church , is still to be looked on and accounted as a brother , because of the nature of the ordinance which is intended for his amendment and recovery , thes. . . count him not as an enemy , but admonish him as a brother ; unless he manifest his finall impenitency , by blasphemy and persecution , tim. . . whom i have delivered unto satan , that they may learn not to blaspheme . seventhly , the church is therefore still to perform the duties of love , and care , towards such persons . ( . ) in praying for them , that they may be converted from the errour of their way , james . , . john . . if any man see his brother sin a sin , which is not unto death , he shall ask and he shall give him life ; for them that sin not unto death . ( . ) in withdrawing from them even as to ordinary converse for their conviction of their state and condition , cor. . . thes. . . with such a one no not to eat . ( . ) in admonishing of him , cor. . . admonish him as a brother , which may be done ( ) occasionally , by any member of the church ( ) on set purpose by the consent and appointment of the whole church ; which admonition is to contain , ( . ) a pr●ssing of his sin from the rule on the conscience of the offender . ( . ) a declaration of the nature of the censure , and punishment which he lyeth under . ( . ) a manifestation of the danger of his impenitency , in his being either hardened by the deceitfulness of sin , or exposed unto new temptations of sathan . eighthly , in case the lord jesus be pleased to give a blessed effect unto this ordinance , in the repentance of the person cut of , and cast out off the church ; he is , first , to be forgiven both by those who in an especial manner were offended at him , and by him , and by the whole church , matth. . . cor. . . secondly , to be comforted under his sorrow , cor. . . and that by ( ) the application of the promises of the gospel unto his conscience , ( ) a declaration of the readiness of the church to receive him again into their love and communion . fourthly , restored ( ) by a confirmation or testification of the love of the church unto him , cor. . . ( ) a readmission unto the exercise and enjoyment of his former priviledges in the fellowship of the church ; all with a spirit of meekness , gal. . . quest. . the preservation of the church in purity , order , and holiness being provided for , by what way is it to be continued and increased ? answ. the way appointed thereunto , is by adding such as being effectually called unto the obedience of faith shall voluntarily offer themselves unto the society and fellowship thereof , acts . . cor. . . explication . the means appointed by our lord jesus christ for the continuance and increase of the church , are either preparitory unto it , or instrumentally efficient of it . the principal means subservient or preparitory unto the continuance and increase of the church , is the preaching of the word to the conviction , illumination and conversion of sinners , whereby they may be made meet to become living stones in this spiritual building , and members of the mystical body of christ. and this is done either ordinarily in the assemblies of the church , towards such as come in unto them and attend to the word dispensed according to the appointment of christ amongst them , cor. . , . if there come in one that believeth not , or one unlearned , he is convinced of all , he he is judged of all , and thus are the secrets of his heart made manifest , and so falling down on his face , he will worship god ; or occasionally amongst the men of the world , acts . . secondly , the instrumentally efficient cause is that which is expressed in the answer , namely the adding in due order unto it , such as being effectually called unto the obedience of the faith and profession of the gospel , do voluntarily out of conviction of their duty , and resolution to walke in subjection to all the ordinances and commands of christ , offer themselves to the society and fellowship thereof , whereby they may be laid in this spiritual building as the stones were in the temple of old , which were hewed and fitted elsewhere . qu. what is required of them who desire to joyn themselves unto the church ? an. ( ) that they be free from blame and offence in the world. ( ) that they be instructed in the saving truths and mysteries of the gospel . ( ) sound in the faith ( ) that the lord having called them unto faith , repentance , and newness of life by iesus christ , they give up themselves to be saved by him , and to obey him in all things ; and therefore ( ) are willing and ready through his grace , to walke in subjection to all his commands , and in the observation of all his lawes and institutions , notwithstanding any difficulties , oppositions , or persecutions which they meet withall . ( ) phil. . chap. . . cor. . . thess. . , . tit. . . ( ) john . . acts . . pet. . . cor. . , , . ( ) tim. . , . tim. . , . ti● . . . jude . ( ) ephe. . , , , , . ( ) cor. . . qu. . what is the duty of the elders of the church , towards persons desiring to be admitted unto the fellowship of the church ? an. ( ) to discern and judge by the rule of truth applied in love , betwéen sincere professors and hypocritical pretenders . ( ) to instruct , direct , comfort , and encourage in the way , such as they judge to love the lord iesus in sincerity . ( ) to propose and recommend them unto the whole church , with prayers and supplications to god for them . ( ) to admit them being approved into the order and fellowship of the gospel in the church . acts . , . tit. . . rev. . . jer. . . acts. . . thess. . , , . acts. . , . rom. . . qu. what is the duty of the whole church in reference unto such persons ? an. to consider them in love and meekness , according as their condition is known , reported , or testified unto them , to approve of , and rejoice in the grace of god in them , and to receive them in love without dissimulaton . cor. . explication . what in general is required unto the fitting of any persons to be members of a visible church of christ , was before declared , and that is , that , which the lord jesus hath made the indispensible condition of entring into his kingdom , namely of being born again . john . . this worke being secret , hidden , and invisible , the church cannot judge of directly and in its own form or nature , but in the means , effects , and consequents of it , which are to be testified unto it concerning them who are to be admitted unto its fellowship and communion ; it is required therefore of them , first , that they be of a conversation free from blame in the world ; for whereas one end of the gathering of churches is to hold forth , and express the holiness of the doctrine of christ , and the power of his grace in turning men from all ungodliness unto sobriety , righteousness and honesty , it is required of them that are admitted into them , that they answer this end . and this the principle of grace which is communicated unto them that believe , will effect and produce . for although it doth not follow that every one who hath attained an unblameable honesty in this world , is inwardly quickened with a true principle of saving grace , yet it doth , that they who are indowed with that principle , will be so unblameable . and although they may on other accounts be evil spoken of , yet their good conversation in christ will justify it self . secondly , competent knowledge in the mysteries of the gospel , is another means whereby the great qualification inquired after is testified unto the church . for as without this no priviledge of the gospel can be profitably made use of , nor any duty of it be rightly performed , so saving light is of the essence of conversion and doth inseparably accompany it , cor. . . god who commanded the light to shine out of darkness , hath shined in our hearts to give the light of the knowledge of the glory of god , in the face of jesus christ. where this is wanting , it is impossible for any person to evidence that he is delivered from that blindness , darkness , and ignorance , which all men are under the power of in the state of nature . such a measure then of light and knowledge , as whereby men are enabled to apprehend aright of the person and offices of christ , of the nature of his mediation , the benefits thereof , and the obedience that he requires at the hands of his disciples , is expected in them who desire to be admitted into the fellowship of the church . thirdly , hereunto is to be added , soundness in the faith . for the unity of faith is the foundation of love and all the duties thereof , which in an especiall manner are to be performed towards the church , called therefore the house-hold of faith . there is among the members of the church one faith ; ephes. . . the common faith , the faith once delivered unto the saints , jude . which is the sound doctrine , tim. . . which those that will not endure , must be turned from ; tim. . . the faithful word that is to be held fast . tit. . . tim. . . and which we are to be sound in ; tit. . . contained in a form of sound words , as to the profession of it , tim. . . and this soundness in the unity of the faith , as it should be improved unto oneness of mind , and oneness of accord , in all the things of god , phil. . . though it may admit of some different apprehensions in some things , wherein some may have more clear and distinct discoveries of the mind and will of god than others , which hinders not , but that all may walk according to the same rule , phil. . , . so it is principally to be regarded in the fundamentall truths of the gospel , in and by the faith whereof the church holdeth on the head jesus christ ; coloss. . . and in the fundamentall principles of gospel worship , the joynt celebration , whereof is the next end of the gathering the church , for without a consent of mind and accord herein , no duty can be performed unto edification , nor the peace of the church be preserved ; and these principles are those which we have explained . fourthly , it is required that these things be testified by them unto the church , with the acknowledgement of the worke of gods grace towards them , and their resolution through the power of the same grace to cleave unto the lord christ with full purpose of heart , and to live in all holy obedience unto him . they come to the church , as disciples of christ professing that they have learnt the truth as it is in jesus , which what it infers the apostle teacheth at large ; ephes. . , , , , . see also acts . . acts . , , . and this by themselves to be testified unto the church . first , that they may be received in love without dissimulation , as real partakers in the same faith , hope and salvation with themselves , as living members of the mystical body of christ. secondly , that on all ensuing occasions , they may be minded of their own profession and engagements , to stir them up thereby unto faithfulness , stedfastness , and perseverance . hereupon are the elders of the church to judge by the rule of truth in love and meekness concerning their condition , and meetness to be laid as living stones in the house of god ; so as that they may , ( . ) reject false hypocritical pretenders if in or by any means their hypocrisie be discovered unto them . acts . , . titus . . jer. . . ( . ) that they may direct , and encourage in the way , such as appear to be sincere , instructing them principally in the nature of the way whereinto they are engaging , the duties , dangers , and benefits of it . acts . . act. . . cor. . , . ( . ) to propose them , their conditions , their desires , their resolutions , unto the church after their own expressions of them , to be considered of in love and meekness , acts . , . whereupon those that are approved , do give up themselves unto the lord , to walk in the observation of all his commands and ordinances , and to the church for the lords sake , cor. . . abiding in the fellowship thereof , whereunto they are admitted , acts . , . quest. . wherein doth the especial form of a particular church whereby it becomes such , and is distinguished as such from all others , consist ? answ. in the special consent and agréement of all the members of it , to walk together in the observation of the same ordinances numerically ; hence its constitution and distinction from other churches doth procéed . exod. . , . chap. . , . deut. . . cor. . . acts . . acts . . heb. . . explication . it hath been before declared , what especial agreement or covenant there ought to be among all the members of the same church , to walk together in a due subjection unto , and observance of all the institutions of the lord christ. and this is that which gives it its special form and distinction from all other churches . in the general nature of a church , all churches do agree , and equally partake . there is the same law of the constitution of them all ; they have all the same rule of obedience ; all the same head , the same end ; all carry it on by the observation of the same ordinances in kind . now besides these things which belong unto the nature of a church in general , and wherein they all equally participate , they must also have each one its proper difference , that which doth distinguish it from all other churches ; and this gives it its speciall form as such . now this cannot consist in any thing that is accidental , occasional , or extrinsical unto it , such as is cohabitation , ( which yet the church may have respect unto , for conveniency , and farthering of its edification ) nor in any civil or political disposal of its members into civil societies for civil ends , which is extrinsecal to all its concernments as a church ; nor doth it consist in the relation of the church to its present officers , which may be removed or taken away without the dissolution of the form or being of the church , but it consisteth as was said in the agreement or covenant before mentioned ; for first , this is that which constitutes 〈◊〉 a distinct body , different from others ; for thereby and no otherwise do they coalesce into a society , according to the law of their constitution and appointment . secondly , this gives them their especial relation unto their own elders , rulers , or guides who watch over them as so associated by their own consent , according unto the command of christ. and thirdly , from hence they have their mutual especial relation unto one another which is the ground of the especial exercise of all church duties whatsoever . quest. . wherein consists the duty of any church of christ towards other churches ? answ. ( ) in walking circumspectly , so as to give them no offence . ( ) in prayer for their peace and prosperity . ( ) in communicating supplyes to their wants according to ability . ( ) in receiving with love and readiness the members of them into fellowship , in the celebration of the ordinances of the gospel , as occasion shall be . ( ) in desiring and making use of their counsel and advice in such cases of doubt , and difficulty , as may arise among them . ( ) in joyning with them to express their communion in the same doctrine of faith . ( ) cor. . . ( ) psalm . . . ephes. . . tim. . . ( ) cor. . , . acts . , . rom. . , . ( ) rom. . , . ep. joh. , . ( ) acts . . ( ) tim. . . explication . churches being gathered and setled according to the mind of christ , ought to preserve a mutual holy communion among themselves , and to exercise it , in the discharge of those duties whereby their mutuall good and edification may be promoted . for whereas they are all united under one head the lord christ , ephes. . , . in the same faith and order , ephes. . . and do walk by the same rule , they stand in such a relation one to another , as is the ground of the communion spoken of . now the principal wayes , whereby they exercise this communion , are the acts and duties enumerated in the answer unto this question ; as , first , carefull walking so as to give no offence unto one another ; which although it be a moral duty in reference unto all , yet therein especial regard is to be had unto other churches of christ , that they be not in any thing grieved or tempted , cor. . . give none offence ; neither to the jews nor to the gentiles , nor to the church of god. secondly , in constant prayer for the peace , welfare , edification and prosperity one of another , rom. . . colos. . . ephes. . . and this because of the special concernment of the name and glory of our lord jesus christ , in their welfare . thirdly , in communicating of supplyes for their relief according unto their ability , in case of the outward wants , straits , dangers , or necessities of any of them , acts . , . rom. . , . cor. . , , , , , . fourthly , the receiving of the members of other churches to communion , in the celebration of church ordinances , is another way whereby this communion of churches is exercised , rom. . , . ep. joh. . . for whereas the personal right of such persons unto the ordinances of the church , and their orderly walking in the observation of the commands of christ , are known by the testimony of the church whereof they are members , they may without farther enquiry or satisfaction given , be looked on pro tempore as members of the church wherein they desire fellowship , and participation of the ordinances of christ. fifthly , in desiring or making use of the counsel and advice of one another , in such cases of doubt and difficulty , whether doctrinal , or practical , as may arise in any of them , act. . , . and from hence it follows , that in case any church either by errour in doctrine , or precipitation , or mistake in other administrations , do give offence unto other churches , those other churches may require an account from them , admonish them of their faults , and withhold communion from them , in case they persist in the errour of their way ; and that because in their difficulties , and before their miscarriages , they were bound to have desired the advice , counsel and assistance of those other churches , which being neglected by them , the other are to recover the end of it unto their utmost ability , gal. . . . and hence also it follows , that those that are rightly and justly censured in any church , ought to be rejected by all churches whatever ; both because of their mutuall communion , and because it is , and ought to be presumed , untill the contrary be made to appear , that in case there had been any difficulty , or doubt in the proceedure of the church , they would have taken the advice of those churches , with whom they were obliged to consult . lastly , whereas the churches have all of them one common faith , and are all obliged to hold forth and declare it to all men as they have opportunity , tim. . . to testifie this their mutual communion , their interest in the same faith and hope , for the more open declaration and proposition of the truths of the gospel which they profess , and for the vindication both of the truth , and themselves , from false charges and imputations , they may , and if god give opportunity , ought to joyn together in declaring and testifying their joynt consent and fellowship in the same doctrine of faith , expressed in a form of sound words . quest. . what are the ends of all this dispensation and order of things in the church ? answ. the glory of god , the honour of iesus christ the mediator , the fartherance of the gospel , the edification and consolation of believers here ; with their eternal salvation hereafter . rev. . , , . chap. . , . cor. . . ephes. . , , . finis . of the divine originall, authority, self-evidencing light, and povver of the scriptures. with an answer to that enquiry, how we know the scriptures to be the word of god. also a vindication of the purity and integrity of the hebrew and greek texts of the old and new testament; in some considerations on the prolegomena, & appendix to the late biblia polyglotta. whereunto are subjoyned some exercitations about the nature and perfection of the scripture, the right of interpretation, internall light, revelation, &c. / by iohn owen: d.d. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o thomason e _ thomason e _ * estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ] or :e [ *]) of the divine originall, authority, self-evidencing light, and povver of the scriptures. with an answer to that enquiry, how we know the scriptures to be the word of god. also a vindication of the purity and integrity of the hebrew and greek texts of the old and new testament; in some considerations on the prolegomena, & appendix to the late biblia polyglotta. whereunto are subjoyned some exercitations about the nature and perfection of the scripture, the right of interpretation, internall light, revelation, &c. / by iohn owen: d.d. owen, john, - . [ ], , [ ]; [ ], , [ ] p. printed by henry hall, printer to the university, for tho: robinson., oxford, : . "of the integrity & purity of the hebrevv and greek text of the scripture" has separate dated title page; pagination and register are continuous. "pro sacris scripturis adversus hujus temporis fanaticos exercitationes apologeticæ quatour", in latin, has separate pagination, register, and title page with "excudebat a: lichfield, .. mdclviii" in imprint (roman numeral date made with turned c's). ² a bears vertical half-title on verso, "dr. ovven of the divine orig. of the scriptures"; the words "of the divine .. scriptures" are bracketed together. annotation on thomason copy: "nouemb."; also the last number of the imprint date have been marked through and replaced with an " ". reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible -- evidences, authority, &c. -- early works to . bible -- inspiration -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion of the divine originall , authority , self-evidencing light , and povver of the scriptvres . with an answer to that enquiry , how we know the scriptures to be the word of god. also a vindication of the purity and integrity of the hebrew and greek texts of the old and new testament ; in some considerations on the prolegomena , & appendix to the late biblia polyglotta . whereunto are subjoyned some exercitations about the nature and perfection of the scripture , the right of interpretation , internall light , revelation , &c. by iohn owen : d. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . joh. . . oxford , printed by henry hall , printer to the university , for tho : robinson . . to my reverend and worthy friends , the prebends of ch : church colledge in oxford , with all the stvdent's in divinity in that society . the reason of my inscribing the ensuing pleas for the authority , purity , and perfection of the scripture , against the pretences of some to the contrary , in these dayes , unto you , is because some of you value and study the scripture as much as any i know , and it is the earnest desire of my heart , that all of you would so do . now whereas two things offer themselves unto me , to discourse with you by the way of preface , namely the commendation of the scripture , and an exhortation to the study of it on the one hand , and a discovery of the reproach that is cast upon it , with the various wayes and meanes that are used by some for the lessening and depressing of its authority and excellency on the other ; the former being to good purpose , by one or other almost every day performed ; i shall insist at present on the latter only ; which also is more suited to discover my aime and intention in the ensuing discourses . now herein as i shall , it may be , seeme to exceed that proportion which is due unto a preface to such short discourses as these following ; yet i know , i shall be more briefe then the nature of so great a matter as that proposed to consideration doth require . and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i shall fall upon the subject that now lyes before me . many there have beene and are , who , through the craft of sathan , and the prejudice of their owne hearts , lying under the power of corrupt and carnall interest , have ingaged themselves to decry , and disparage , that excellency of the scripture which is proper and peculiar unto it . the severall sorts of them are too many particularly to be considered , i shall only passe through them in generall , and fix upon such instances by the way as may give evidence to the things insisted on . those who in this business are first to be called to an account , whose filth and abominations given out in gross● , others have but parcelled among themselves , are they of the synagogue of rome . these pretend themselves to be the only keepers and preservers of the word of god in the world ; the only ground and pillar of truth . let us then a little consider in the first place , how it hath discharged this trust ; for it is but equall that men should be called to an account upon their owne principles ; and those , who supposing themselves to have a trust reposed in them , do manifest a trecherous mind , would not be one whit better if they had so indeed . what then have these men done in the discharge of their pretended trust ? nay what hath that synagogue left unattempted ? yea what hath it left unfinished , that may be needfull to convince it of perfidiousnesse ? that saies the scripture was committed to it alone , and would , if it were able , deprive all others of the possession of it or their lives ; what scripture then was this , or when was this deed of trust made unto them ? the oracles of god , they tell us , committed to the jewes under the old testament , and all the writings of the new ; and that this was done from the first foundation of the church by peter , and so on to the finishing of the whole canon . what now have they not done in adding , detracting , corrupting , forging , aspersing those scriptures to falsifie their pretended trust ? they adde more bookes to them , never indited by the holy ghost , as remote from being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : so denying the selfe evidencing power of that word , which is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by mixing it with things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of an humane rise and spring ; manifesting themselves to have lost the spirit of discerning , promised with the word , to abide with the true church of god for ever . isa : . . they have taken from its fulnesse and perfection , its sufficiency and excellency , by their massora their , orall law or verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their unknowne , endlesse , bottomlesse , boundlesse treasure of traditions ; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all their abominations . the scripture its selfe ; as they say , committed to them , they plead , to their eternall shame , to be in the originall languages corrupted , vitiated , interpolated , so that it is no stable rule to guide us throughout in the knowledge of the will of god. the jewes , they say , did it whilst they were busie in burning of christians . therefore in the roome of the originals , they have enthroned a translation that was never committed to them , that came into the world they know neither how , nor when , nor by whom . so that one saies of its author , si quis percontetur gallus fuerit an sarmata , judaeus an christianus , vir an mulier , nihil habituri sint ejus patroni quod expeditè respondeant . all this to place themselves in the throne of god , and to make the words of a translation authentick from their stamp upon them , and not from their relation unto , and agreement with , the words spoken by god himselfe . and yet farther , as if all this were not enough to manifest what trustees they have been , they have cast off all subjection to the authority of god in his word , unlesse it be resolved into their own ; denying that any man in the world can know it to be the word of god , unlesse they tell him so ; it is but inke and paper , skin of parchment , a dead letter , a nose of wax , a lesbian rule , of no authority unto us at all . o faithfull trustees ! holy mother church ! infallible chaire ! can wickednesse yet make any farther progresse ? was it ever heard of from the foundation of the world , that men should take so much paines , as these men have done , to prove themselves faithlesse , and treacherous in a trust committed to them ? is not this the summe and substance of volumes that have even filled the world ; the word of god was committed to us alone , and no others ; under our keeping it is corrupted , depraved , vitiated ; the copies delivered unto us we have rejected , and taken up one of our owne choice ; nor let any complaine of us , it was in our power to do worse . this sacred depositum had no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereby it might be knowne to be the word of god ; but it is upon our credit alone , that it passes in the world , or is believed ; we have added to it many bookes upon our owne judgement , and yet thinke it not sufficient for the guidance of men , in the worship of god , and their obedience they owe unto him : yet do they blush ? are they ashamed as a thiefe when he is taken ? nay do they not boast themselves in their iniquity ? and say , they are sold to worke all these abominations ? the time is coming , yea it is at hand , wherein it shall repent them for ever , that they have lifted up themselves against this sacred grant of the wisdome , care , love , and goodnesse of god. sundry other branches there are of the abominations of these men , besides those enumerated ; all which may be reduced to these three corrupt and bloody fountaines . . that the scripture at best , as given out from god , and as it is to us continued , was , and is , but a partiall revelation of the will of god : the other part of it , which how vast and extensive it is no man knowes , ( for the jewes have given us their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their mishna and gemara ; these kept them lockt up in the breast , or chaire of their holy father ) beeing reserved in their magazine of traditions . . that the scripture is not able to evince or manifest its selfe to be the word of god , so as to enjoy and exercise any authority in his name , over the soules and consciences of men ; without an accession of testimony , from that combination of politicke , worldly minded men , that call themselves the church of rome . . that the originall copies of the old and new testament are so corrupted ( ex ore tuo , serve nequam ) that they are not a certaine standard and measure of all doctrines , or the touch-stone of all translations . now concerning these things you will find somewhat offered unto your considerations in the ensuing discourses ; wherein , i hope ▪ without any great alter●ation or disputes , to lay downe such principles of truth , as that their idoll imaginations will be found cast to the ground before the sacred arke of the word of god , and to lye naked without wisdome or power . it is concerning the last of these only , that at present i shall deliver my thoughts unto you ; and that because we begin to have a new concernment therein , wherewith i shall afterward acquaint you . of all the inventions of sathan to draw off the minds of men from the word of god , this of decrying the authority of the originalls seems to me the most pernicious . at the beginning of the reformation , before the councill of trent , the papists did but faintly , and not without some blushing , defend their vulgar latine translation . some openly preferred the originall before it , as cajetan , erasmus , vives , and others . yea , and after the councell also , the same was done by andradius , ●erarius , arias montanus , masius , and others . for those who understood nothing but latine amongst them , and scarcely that , whose ignorance was provided for in the councill ▪ i suppose it will not be thought meet that in this case we should make any account of them . but the state of things is now altered in the world , and the iniquity , which first wrought in a mystery , being now discovered , casts off its vizard and grows bold ; nihil est audacius istis deprensis . at first the designe was mannaged in private writings , melchior canus , gulielmus lindanus , bellarminus , gregorius de valentia , leo castrius , huntlaeus , hanstelius , with innumerable others , some on one account , some on another , have pleaded that the originalls were corrupted ; some of them with more impudence than others . leo castrius , as pineda observes , raves almost , where ever he falls on the mention of the hebrew text . sed is est author ( saith he ) dum in hujusmodi ebraizationes incidit , vix sui compos ; & bono licet zelo , tamen vel ignoratione rerum quarundam , vel vehementiori aliquâ affectione , extra fines veritatis & modestiae rapitur : & si ex hujusmodi tantum unguibus leonem illum estimaremus , non etiam ex aliis praeclaris conatibus , aut murem aut vulpem censeremus , aut canem aut quiddam aliud ignobilius . yea morinus , who seems to be ashamed of nothing , yet shrinks a little at this mans impudence and folly . apologetici libros ( saith he ) sex bene longos scripsit , quibus nihil quam judaeorum voluntarias & malignas depravationes demonstrate nititur ; zelo sanè pio scripsit castrius , sed libris hebraicis ad tantum opus quod moliebatur parum erat instructus . in the steps of this castrius walkes huntley a subtie jesuite , who in the treatise above cited , ascribes the corruption of the hebrew bible to the good providence of god , for the honour of the vulgar latine . but these with their companions have had their mouths stopt by reinolds , whitaker , junius , lubbertus , rivetus , chamierus , gerardus , amesius , glassius , alstedius , a mama , and others . so that a man would have thought this fire put to the house of god had been sufficiently quenched . but after all the endeavours hitherto used , in the daies wherein we live , it breaks out in a greater flame ; they now print the originall it selfe , and defame it ; gathering up translations of all sorts , and setting them up in competition with it . when ximenius put forth the complutencian bibles , vatablus his , & arias montanus those of the king of spaine , this cockatrice was not hatcht , whose fruit is now growing to a flying fiery serpent . it is now but saying the ancient hebrew letters are changed from the samaritane to the chaldean ; the points or vowels and accents are but lately invented , of no authority , without their guidance and direction nothing is certaine in the knowledge of that tongue , all that we know of it comes from the translation of the ▪ the jews have corrupted the old testament , there are innumerable various lections both of the old and new ; there are other copies differing from those we now enjoy , that are utterly lost . so that upon the matter , there is nothing left unto men , but to choose , whether they will be papists or atheists . here that most stupendious fabrick that was ever raised by inke and paper , termed well by a learned man magnificentissimum illud ( quod post homines natos in lucem prodiit unquam ) opus biblicum ; i mean the parisian bibles , is prefaced by a discourse of its erector michael de jay , wherein he denies the hebrew text , prefers the vulgar latine before it , and resolves that we are not left to the word for our rule , but to the spirit that rules in their church : pro certo igitur atque indubitato apud nos esse debet , vulgatam editionem , quae communi catholicae ecclesiae lingu● circumfertur verum esse & genuinum sacrae scripturae fontem ; hanc consulendam ubique , inde fidei dogmata repetenda ; ex quo insuper consentaneum est , vera ac certissima fidei christianae autographa in spiritu ecclesiae residere , neque ab ejus hostium manibus repetenda . et certè quamcunque pietatis speciem praetexunt , non religione quapiam , aut sincerâ in scripturam sacram veneratione aguntur dum eam unicam , quasi ineluctabilem salutis regulam , usurpant ▪ neque spiritûs evangelici veritatem investigare decreverunt ; dum ad autographa curiosius recurrentes , ex quibus , praeter perplexa quaedam vestigia , vix aliquid superest , vel capitales fidei hostes , vel eos qui ecclesiae minus faverint , de contextuum interpretatione a● germano sacrorum codicum sensu consulunt . scilicet non alia est opportunior via à regio illius itinere secedendi , neque in privatarum opinionum placitis blandius possunt acquiescere , quas velut unicas doctrinae suae regulas sectari plerunque censuerunt . a page caecam animorum libidinem , non jam in institutionem nostram subsistit litera , sed ecclesiae spiritus ; neque è sacris codicibus hauriendum quidquam , nisi quod illa communicatum esse nobiscum voluerit . so he , or morinus in his name ; and if this be indeed the true state of things , i suppose he will very hardly convince men of the least usefulnesse of this great worke and undertaking . to usher those bibles into the world , morinus puts forth his exercitations , intituled of the syncerity of the hebrew and greek text , indeed to prove them corrupt and uselesse . he is now the man amongst them that undertakes to defend this cause : in whose writings whether there be more of pyrgopolynices , or rabshekah , is uncertaine . but dogs that bark● loud , seldome bite deep ; nor do i thinke many ages have produced a man of more confidence and lesse judgment ; a prudent reader cannot but nauseate at all his leaves , and the man is well laid open by a learned person of his own party . by the way , i cannot but observe , that in the height of his boasting , he falls upon his mother church , and embraces her to death . ex●rcit . , cap. . pag. . that he might vaunt himselfe to be the first and only discoverer of corruptions in the originall of the old testament , with the causes of them , he falls into a profound contemplation of the guidance of his church , which being ignorant of any such cause of rejecting the originalls , as he hath now informed her of , yet continued to reject them , and prefer the vulgar latine before them hîc admirare lector ( saith he ) dei spiritum ecclesiae praesentissimum , illam per obscura , perplexa , & invia quaeque , inoffenso pede agentem : quanquam incognita esset rabbinorum supina negligentia , portentosa ignorantia , saed●que librorum judaicorum corruptela , & haeretici contraria his magnâ verborum pompâ audacter jactarent ; adduci tamen non potuit ecclesia , ut versio , quâ solâ per mille ferè & centum annos usa fuerit , ad normam & amussim hebraei textus iterum recuderetur . but is it so indeed , that their church receives its guidance in a stupid brutish manner , so as to be fixed obstinately on conclusions , without the least acquaintance with the premises ? it seems she loved not the originalls , but she knew not why ; only she was obstinate in this , that she loved them not . i if this be the state with their church , that when it hath neither scripture , nor tradition , nor reason , nor new revelation , she is guided she knows not how , as socrates was by his daemon , or by secret and inexpressible species of pertinacy and stubbornnesse falling upon her imagination ; i suppose it will be in vaine to contend with her any longer . for my own part i must confesse , that i shall as soon believe a poor deluded fanaticall quaker , pretending to be guided by an infallible spirit , as their pope with his whole conclave of cardinalls , upon the tearms here laid down by morinus . but to let these men passe for a season ; had this leprosy kept it selfe within that house which is throughly infected , it had been of lesse importance : it is but a farther preparation of it for the fire . but it is now broken forth among protestants also ; with what designe , to what end or purpose , i know not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god knows , and the day will manifest . to declare at large how this is come about , longa esset historia ; too long for me to dwell upon ; some heads of things i shall briefly touch at . it is known to all , ●hat the reformation of religion , and restauration of good learning were begun , and carried on at the same time , and mostly by the same persons . there was indeed a triumvirate among the papists of men excellently skilled in rabbinicall learning before the reformation . raymundus martinus , porchetus de sylvaticis , and petrus galatinus , are the men ; of the which , the last dedicated his book to maximilian the emperour , after that zuinglius and luther had begun to preach . vpon the matter these three are but one : great are the disputes , whether galatinus stole his book from raymundus or porchetus ; from porchetus , saith morinus , and calls his worke plagium portentosum , cui vix simile unquam factum est : exerc : . cap. . from raymundus , saith scaliger , epist . . . mistaking raymundus martinus for raymundus sebon ; but giving the first tidings to the world of that book . from raymūdus also , saith josephus de voysin in his prolegom : to the pugio fidei , and from him hornebeck in his proleg . ad judae . i shall not interpose in this matter , the method of galatinus and his stile are peculiar to him , but the coincidence of his quotations too many to be ascribed to common accident . that porchetus took his victoria adversus impios judaeos for the most part from raymundus , himselfe confesseth in his preface . however certaine it is , galatinus had no small opinion of his own skill , and therefore , according to the usuall way of men , who have attained , as they think , to some eminency in any one kind of learning , laying more weight upon it than it is able to beare , he boldly affirmes , that the originall of the scripture is corrupted , and not to be restored but by the talmud ; in which one concession he more injures the cause he pleads for against the jews , then he advantageth it by all his books beside . of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of rabbena haskadosh there is no more news as yet in the world , then what he is pleased to acquaint us withall . at the same time erasmus , reuchlin , vives , xantes , pagninus , and others , moved effectually for the restauration of the hebrew , greek , and latin. but the worke principally prospered in the hands of the first reformers , as they were all of them generally skilled in the hebrew , so some of them as capito , bibliander , fagius , munster to that height and usefulnesse , that they may well be reckoned as the fathers and patriarchs of that learning . at that time lived elias levita , the most learned of the jews of that age , whose grammaticall writings were of huge importance in the studying of that tōgue . this mā as he was acquainted with many of the first reformers , so he lived particularly with paulus ●agius , as i have else where declared . now in one book , which in those daies he published , called massorech , hammasoreth , he broached a new opinion , not much heard of , at least not at all received among the jews , nor for ought that yet appears , once mentioned by christians before , namely that the points or vowels , and accents used in the hebrew bible , were invented by some criticall jew or massorite , living at tiberias about or yeares after christ : no doubt the mans●ime ●ime was to reduce the world of christians to a dependance on the ancient rabbins , for the whole sense of the scripture ; hinc prima mali labes , here lies the first breach in this matter . the fraud being not discovered , and this opinion being broached and confirmed by the great and almost only master of the language of that age , some even of the first reformers embraced his fancy . perhaps zuinglius had spoken to it before : justly i know not . after a while the poyson of this error beginning to operate , the papists waiting on the mouths of the reformers , like the servants of benhadad on ahab , to catch at every word that might fall from them to their advantage , beg an to make use of it . hence cochlaeus , lib. de auth. scripturae , cap. . applauds luther , for saying the jews had corrupted the bible with points and distinctions , as well he might , for nothing could be spoken more to the advantage of his cause against him . wherefore other learned men began to give opposition to this error ; so did munster , junius , and others , as will be shewed in the ensuing discourse . thus this matter rested for a season . the study of the hebrew tongue and learning being carried on , it fell at length on him , who undoubtedly hath done more reall service for the promotion of it , than any one man whatever , jew or christian . i meane buxtorsius the elder ; his thesaurus grammaticus , his tiberias , or commentarius massorethicus , his lexicons and concordan●es , and many other treatises , whereof some are not yet published , evince this to all the world . even morinus saith that he is the only man among christians , that ever throughly understood the massora ; and symeon de muys acknowledgeth his profiting by him , and learning from him ; other jews who undertake to be teachers , know nothing but what they learne of him . to omit the testimony of all sorts of learned men , giving him the preheminence in this learning , it may suffice that his workes praise him . now this man in his tiberias or commentarius massorethicus , printed with the great rabbinicall bible of his own correct setting forth at basil , an. , considereth at large this wh●l matter of the points , and discovereth the vanity of elias his pretension about the tiberian massorites . but we must not it seems rest here : within a few yeares after , to make way for another designe , which then he had conceived ; ludovicus capellus published a discourse in the defence of the opinion of elias , ( at least so far as concerned the rise of the punctation ) under the title of arcanum punctationis revelatum . the book was published by erpenius without the name of the author . but the person was sufficiently known ; and rivetus not long after took notice of him , and saith he was his friend , but concealed his name . isag . ad scr. . cap. . this new attempt immediately pleaseth some . among others , our learned professour dr. prideaux reads a publick lecture on the vespers of our comitia on that subject ; wherein though he prefaceth his discourse with an observation of the advantage the papists make of that opinion of the novelty of the points , and the danger of it , yet upon the matter he falls in wholly with capellus , though he name him not . among the large encomiums of himselfe , and his worke , printed by capellus in the close of his critica sacra , there are two letters from one mr. eyre here in england , in one whereof he tells him , that without doubt the doctor read on that subject by the help of his book ; as indeed he useth his arguments , & quotes his treatise , under the name of sud hanisebhoth hanaegalah . but that ( i say ) which seems to me most admirable in the doctors discourse is , that whereas he had prefaced it with the weight of the controversy he had in hand , by the advantage the papists make of the opinion of the novelty of the points , citing their words to that purpose , himselfe in the body of his exercitations falls in with them , and speaks the very things which he seemed before to have blamed . and by this means this opinion tending so greatly to the disparagement of the authority of the originals , is crept in amongst protestants also . of the stop put unto its progresse by the full and learned answer of buxtorfius the younger ( who alone in this learning , in this age , seems to answer his fathers worth ) unto capellus , in his discourse de origine & antiquitate punctorum , i shall speak more afterwards . however it is not amisse fallen out that the masters of this new perswasion are not at all agreed among themselves . capellus would have it easy to understand the hebrew text , and every word , though not absolutely by it selfe , yet as it lies in its contexture , though there were no points at all . morinus would make the language altogether unintelligible on that account ; the one saith , that the points are a late invention of the rabbins , and the other , that without them , the understanding of the hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet though they look diverse wayes , there is a firebrand between them . but we have this brand brought yet nearer to the churches bread corne , in the prolegomena to the biblia polyglotta , lately printed at london . the solemne espousall of this opinion of the hebrew punctation , in that great worke , was one chiefe occasion of the second discourse , as you will find it at large declared in the entrance of it . i dare not mention the desperate consequences that attend this imagination , being affrighted among other things , by a little treatise lately sent me ( upon the occasion of a discourse on this subject ) by my worthy and learned friend dr. ward , intituled fides divina , wherein its author , who ever he be , from some principles of this nature , and unwary expressions of some learned men amongst us , labours to eject and cast out as uselesse the whole scripture or word of god. i should have immediately returned an answer to that pestilent discourse , but that upon consideration , i found all his objections obviated or answered in the ensuing , treatises , which were then wholly finished . and this , as i said , was the first way whereby the poyson of undervaluing the originalls crept in among protestants themselves . now together with the knowledge of the tongues , the use of that knowledge in criticall observations , did also encrease . the excellent use of this study and employment , with the fruits of it in the explanation of sundry difficulties , with many other advantages , cannot be easily expressed . but as the best things are apt to be most abused , so in particular it hath falne out with this kind of learning and studie . protestants here also have chiefly mannaged the businesse . beza , camerarius , scaliger , casaubon , d●usius , gomarus , usher , grotius , hensius , fuller , dieu , mede , camero , glasius , capellus , amama , with innumerable others , have excelled in this kind . but the mind of man being exceedingly vaine-glorious , curious , uncertain , after a doore to reputation and renowne , by this kind of learning was opened in the world , it quicly spread its selfe over all bounds and limits of sobriety . the manifold inco●veniences , if not mischiefes , that have ensued on the boldnesse and curiosity of some in criticising on the scripture , i shall not now insist upon ; and what it might yet grow unto , i have often heard the great usher , expressing his feare . of the successe of grotius in this way we have a solid account weekly in the lectures of our learned professor , which i hope , he will in due time benefit the publick withall . but it is only one or two things that my present designe calls mee upon to remarke . among other wayes that sundry men have fixed on to exercise their criticall abilities , one hath beene the collecting of various lections both in the old testament and new. the first and honestest course fixed on to this purpose , was that of consulting various copies , and comparing them among themselves ; wherein yet there were sundry miscarriages , as i shall shew in the second treatise . this was the worke of erasmus , stephen , beza , arias montanus , and some others ; some that came after them finding this province possessed , and no other world of the like nature remaining for them to conquer , fixed upon another way , substituting to the service of their designe , as pernitious a principle , as ever i thinke was fixed on by any learned man since the foundation of the church of christ , excepting only those of rome . now this principle is that upon many grounds , which some of them are long in recounting : there are sundry corruptions crept into the originals , which by their criticall faculty , with the use of sundry engines , those especially of the old translations are to be discovered and removed . and this also receives countenance from these prolegomena to the biblia polyglotta , as will afterwards be showne and discussed . now this principle being once fixed , and a liberty of criticising on the scripture , yea a necessity of it thence evinced , it is inconceiveable what springs of corrections and amendments rise up under their hands . let me not be thought tedious if i recount some of them to you . it is knowne that there is a double consonancy in the hebrew consonants among themselves ; of some in figure that are unlike in sound , of some in sound that are unlike in figure , of the first sort are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the latter are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , now this is one principle of our new criticks , that the scribes of the bible were sometimes mistaken by the likenesse of the letters , in respect of figure , sometimes by their liknesse in respect of sound ; and so remembring the words they wrote , oftentimes put one for another ; so that whether they used their eyes , or their memories , they failed on one hand or another ; though the jewes deny any copy amongst them to be written but exactly by patterne , or that it is lawfull for a man to write one word in a copy , but by patterne , though he could remember the words of the whole bible : now whereas the signification of every word is regulated by its radix , it often falls out , that in the formation and inflexion of words , by reason of letters that are defective , there remaines but one letter of the radix in them , at least that is pronounced : how frequent this is in this tongue , those who have very little skill in it , may ghesse by only taking a view of frobenius his bible , wherein the radicall letters are printed in a distinct character , from all the praefixes and affixes in their variations . now if a man hath a mind to criticise and mend the bible , it is but taking his word , or words , that he will fix upon , & try what they will make by the cōmutation of the letters that are alike in figure or sound . let him try what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will doe in the place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or on the contrary ; which as they are radicall , or as they are prefixed , will sufficiently alter the sense ; and so of all the rest mentioned . if by this meanes any new sense that is tolerable , and pleaseth the criticke , doth emerge , it is but saying the scribe was mistaken in the likenesse of the letters , or in the affinity of the sound , and then it is no matter , though all the copies in the world agree to the contrary , without the least variation . it is evident that this course hath stood capellus and grotius in very good stead . and symeon de muys tells us a pretty story of himselfe to this purpose . de heb. edit . antiq. & verit. s. s. yea this is the most eminent spring of the criticismes on the old testament , that these times afford : a thousand instances might be given to this purpose . . but in case this course faile , and no reliefe be afforded this way , than the transposition of letters offers its assistance ; those who know any thing in this language , know what alteration in the sense of words may be made by such a way of procedure , frequently words of contrary senses , directly opposite consist only of the same letters diversly placed . every lexicon will supply men with instances , that need not to be here repeated . . the points are taken into consideration ; and here bold men may even satisfie their curiosity . that word , or those three letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are instanced in by hierome to this purpose , hom. . : as it may be printed it will afford severall senses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is verbum & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is pestis ; as farre distant from one another as life and death ; those letters in that order may be read with — and — and — and — and — , the jewes give instances how by this meanes , men may destroy the world . but . suppose that this ground proves barren also , it is but going to an old translation , the , or vulgar latin , and where any word likes us , to consider what hebrew word answers unto it , and if it discovers an agreement in any one letter , in figure or sound , with the word in that text , then to say that so they read in that copy ; yea rather then faile , be the word as farre different from what is read in the bible as can be imagined , averre it to yeeld the more convenient sense , and a various lection is found out . and these are the chiefe heads and springs of the criticisms on the old testament , which with so great a reputation of learning men have boldly obtruded on us of late dayes . it is not imaginable what prejudice the sacred truth of the scripture , preserved by the infinite love and care of god , hath already suffered hereby , and what it may further suffer , for my part , i cannot but tremble to think . lay but these two principles together , namely that the points are a late invention of some judaicall rabbins , ( on which account there is no reason in the world that we should be bound unto them ) and that it is lawfull to gather various lections by the help of translations , where there are no diversities in our present copies , which are owned in the prolegomena to the biblia polyglotta , and for my part i must needs cry cut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as not seeing any meanes of being delivered from utter uncertaintie in and about all sacred truth . those who have more wisdome & learning , & are able to look throngh all the digladiations that are likely to ensue on these principles , i hope will rather take paines to instruct me , and such as i am , then be angry or offended with us , that we are not so wise or learned as themselves . in the meane time i desire those who are shaken in mind by any of the specious pretences of capellus and others , to consider the specimen , given us , of reconciling the difficulties , that they lay as the ground of their conjectures in the miscellany notes , or exercitations of the learned mr pocock ; as usefull and learned a worke as is extant in that kinde , in so few sheets of paper . the dangerous and causelesse attempts of men , to rectifie our present copies of the bible , the reader may there also find discovered and confuted . but we have not as yet done ; there is a new invention of capellus , greatly applauded amongst the men of these opinions . he tels us lib. . c. . crit. s●cr : planum est omnem quae hodiè est in terrarum orbe linguae hebraicae cognitionem servandam tandèm esse & ascribendam graecae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sacrorum bibliorum translationi . this is greedily taken up by morinus ( as nothing could be spoken more to his purpose ) who also tells us , that the learned prefacer to these biblia polyglotta is of the same judgement ; morin : praefat : ad opusc . haebr : samarit . hereupon he informes us , that in the translation of the pentateuch he went for the meaning of sundry words unto hierome , and the translation of the . but it is not unknowne to these learned persons , that hierome , whom one of them makes his rule ; tels us over and over , that notwithstanding the translation of the . he had his knowledge of the hebrew tongue , from the hebrew it selfe ; and the help of such hebrews as he hired to his assistance . and for capellus , is not that the helena for which he contends , and upon the matter the onely foundation of his sacred worke of criticising on the scripture , that there was a succession of learned men of the jewes at tiberias untill an hundred yeares after hierome , who invented the points of the hebrew bible , and that not in an arbitrary manner , but according to the tradition they had received from thē who spoke that language in its purity ? shall these men be thought to have had the knowledge of the hebrew tongue from the translation of the ; certainly they would not then have hated it so , as he informes us they did . but this thing is plainly ridiculous . the language gives us the knowledge of it selfe . considering the helps that by providence have been in all ages , and at all times afforded thereunto , ever since the time wherein capellus saies , some knew it so well , as to invent and affix the present punctation , there hath beene a succession of living or dead masters to further the knowledge of it . and this will not seem strange to them who have given us exact translations of the persian , and aethiopick pieces of scripture . in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are little assisted by the . the chiefest seeming help unto this tongue is from the arabick . and thus have i given you a briefe account , how by the subtilty of satan , there are principles crept in , even amongst protestants , undermining the authority of the hebrew verity , as it was called of old ; wherein hierusalem hath justified samaria , and cleared the papists in their reproaching of the word of god. of the new testament i shall speake particularly in the second discourse ensuing . morinus indeed tels us , de heb : & graec : tex : sincerit . exercitat : . cap : . p. . it is a jocular thing that the hereticks in their disputations do grant , that there are corruptions , and various lections in the greek & latine copies of the scripture , but deny it as to the hebrew : but why , i pray , is this so ridiculous ? it is founded on no lesse stable bottome than this experience , that whereas we evidently find various lections in the greek copies which we enjoy , and so grant that which ocular inspection evinces to be true ; yet although men discover such virulent and bitter spirits against the hebrew text , as this morinus doth , calling all men fooles or knaves that contend for its purity , yet they are none of them able to shew out of any copies yet extant in the world , or that they can make appeare ever to have been extant , that ever there were any such various lections in the originalls of the old testament . and is there any reason that we should be esteemed ridiculous , because believing our own eyes , we will not also believe the testimony of same few men of no credit with us , asserting that for truth , which we have abundant cause to believe to be utterly false ; but of these men so far . i thought at the entrance of my discourse to have also insisted on some other wayes , whereby satan in these daies assaults the sacred truth of the word of god in its authority , purity , integrity , or perfection ; especially in the poor , deluded , fanaticall soules amongst us , commonly called quakers . for the instruction of the younger sort , against whose abominations i have subjoyned the theses in the close of the other treatises . but i am sensible how far already i have exceeded the bounds of a preface unto so small treatises as these ensuing ; and therefore giving a briefe account of my undertaking in this cause of god and his word , for the vindication of the authority and integrity of it , i shall put a close to this discourse . it may be some of you have heard me professing my unwillingnesse to appeare any more in the world this way . i have not in some things met with such pleasing entertainment , as to encourage me unto it : where i have been for peace , others have made themselves ready for war. some of them , especially * one of late , neither understanding me , nor the things that he writes about , but his mind for opposition was to be satisfied . this is the manner of not a few in their writings ; they measure other men by their own ignorance , and what they know not themselves , they thinke is hid to others also ; hence when any thing presents its selfe new to their minds ; as though they were the first that knew , what they then first know , and which they have only an obscure glimpse of , they rest not untill they have published it to their praise . such are the discourses of that person , partly triviall , partly obviated and rendred utterly uselesse to his purpose by that treatise , which he ventured weakly to oppose . i wish i could prevaile with those , whose interest compells them to choose rather to be ignorant , then to be taught by me , to let my books alone . another after two or three years consideration , in answer to a book of neer sheets of paper , returnes a scoffing reply to so much of it , as was written in a quarter of an houre . i am therefore still minded to abstaine from such engagements . and i think i may say if there were lesse writing by some , there would be more reading by others , at least to more purpose . many books full of profound learning lye neglected , whilst men spend their time on trifles ; and many things of great worth are suppressed by their authors , whilst things of uo value are poured out , one on the neck of another . one of your selves i have often solicited for the publishing of some divinity lectures , read at solemne times in the university , which , if i know ought , are , to say no more , worthy of publick view . i yet hope a short time will answer my desire and expectation . of my present vndertaking there are parts . the first is a subject that having preached on , i was by many urged to publish my thoughts upon it , judging it might be usefull : i have answered their requests ; what i have performed through the grace of christ in the worke undertaken , is left to the judgment of the godly learned reader . the second concernes the prolegomena and appendix to the late biblia polyglotta : of this i said often , ab alio quovis hoc fieri mallem , quàm à me , sed à me tamen potius quàm à nemine . the reasons of my ingaging in that worke are declared at large in the entrāce of it . the theses in the close were drawn in by their affinity in subject to the other discourses , and to compleat the doctrine of the scripture concerning the scripture , i endeavoured to cōprize in thē the whole truth about the word of god , as to name & thing opposed by the poor fanaticall quakers , as also to discover the principles they proceed upon in their confused opposition to that truth . i have no more to adde , but only begging i may have the continuance of your prayers , and assistance in your severall stations , for the carrying on the worke of our lord and master in this place committed unto us , that i may give my account with joy and not with griefe , to him that stands at the door , i commend you to the powerfull word of his grace ; and remaine your fellow labourer and brother in our dear lord jesus . i. o. from my study , septemb. . . of the divine originall , with the authority , selfe evidencing power , and light of the holy scriptures . chap. i. the divine originall of the scripture , the sole foundation of it's authority , the originall of the old testament , heb. . . severall wayes of immediate revelation . the peculiar manner of the revelation of the word . considerations thereon . various expressions of that way , pet. . , . the written word , as written , preserved by the providence of god. capellus opinion about various lections considered . the scripture not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the true meaning of that expression . how the word came of old , and how it was received . entirely from god to the least title . of the scriptures of the new testament and their peculiar prerogative . sect. . that the whole authority of the scripture in it's selfe , depends solely on it's divine originall , is confessed by all who acknowledge it's authority . the evincing and declaration of that authority , being the thing at present aymed at ; the discovery of it's divine spring and rise , is in the first place , necessarily to be premised thereunto . that foundation being once laid , we shall be able to educe our following reasonings and arguments , wherein we aime more at weight than number , from their own proper principles . sect. . as to the originall of the scripture of the old testament , it is said god spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . ; of old , or formerly in the prophets . from the dayes of moses the lawgiver , and downwards , unto the consignation and bounding of the canon delivered to the judaicall church , in the dayes of ezra and his companions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the great congregation , so god spake . this being done only among the jewes , they as his church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. . , , . were intrusted with the oracles of god. god spake , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( chrysostome , theophilact ) in for by : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the prophets , as luk. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the mouth of the holy prophets ; but there seemes to be somewhat farther intended in this expression . sect. . in the exposition , or giving out the eternall counsell of the mind & will of god unto men , there is considerable his speaking unto the prophets , and his speaking by them , unto us . in this expression , it seemes to be , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or filia vocis , that voice from heaven that came to the prophets which is understood . so god spake in the prophets , and in reference thereunto there is propriety in that expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ in the prophets . thus the psalmes are many of them said to be , to this , or that man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a golden psalme to david ; that is , from the lord ; and from thence their tongue was as the pen of a writer , psal . . . so god spake in them , before he spake by them . sect. . the various wayes of speciall revelation , by dreames , visions , audible voyces , inspirations , with that peculiar one of the law giver under the old testament , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 face to face , exod. . . deut. . : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numb . . ; with that which is compared with it , and exalted above it , ( heb. . , , . ) in the new , by the son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the bosome of the father , joh. . . , are not of my present consideration , all of them belonging to the manner of the thing enquired after , not the thing its selfe . sect. . by the assertion then laid down of god speaking in the prophets of old , from the beginning to the end of that long tract of time , consisting of yeares , wherein he gave out the writings of the old testament ; two things are ascertained unto us , which are the foundation of our present discourse . sect. . that the laws they made knowne , the doctrines they delivered , the instructions they gave , the stories they recorded , the promises of christ , the prophesies of gospell times they gave out , and revealed , were not their own , not conceived in their minds , not formed by their reasonings , not retained in their memories from what they had heard not by any means before hand comprehended by them , ( pe. . , . ) but were all of thē immediately from god ; there being only a passive concurrence of their rational faculties in their reception , without any such active obedience , as by any law they might be obliged unto . hence , sect. . ly god was so with them , and by the holy ghost so spake in them , as to their receiving of the word from him , and their delivering of it unto others by speaking or writing , as that they were not themselves enabled by any habituall light , knowledge or conviction of truth , to declare his mind and will , but only acted , as they were immediately moved by him . their tongue in what they said , or their hand in what they wrote , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no more at their own disposall , than the pen is , in the hand of an expert writer . sect. . hence , as farre as their own personall concernments , as saints , and believers did lye in them , they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make a diligent inquiry into and investigation of the things , which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit of christ , that spake in themselves did signify , pet. . , . without this , though their visions were expresse , so that in them their eyes were said to be open , numb . . , ; yet they understood them not . therefore also , they studied the writings and prophesies of one another , dan. . . thus they attained a saving usefull habituall knowledge of the truths delivered by themselves and others , by the illumination of the holy ghost , through the study of the word , even s●we , psal . , . but as to the receiving of the word from god , as god spake in them , they obtained nothing by study or meditation by enquiry or reading , amos. . . whether we consider the matter , or manner of what they received , and delivered , or their receiving and delivering of it , they were but as an instrument of musick , giving a sound according to the hand , intention , and skill of him that strikes it . sect. . this is variously expressed . generally it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word was to this , or that prophet , which we have rendred , the word came unto them . ezek. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it came expresly ; essendo fuit ; it had a subsistence given unto it , or an effectuall in-being , by the spirits entring into him , vers . . now this coming of the word unto them , had oftentimes such a greatnesse , and expression of the majesty of god upon it , as it filled them with dread and reverence of him , heb. . , and also greatly affected even their outward man , dan. . . but this dread and terrour ( which satan strove to imitate , in his filthy tripodes , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) was peculiar to the old testament , and belonged to the paedagogie thereof ; he. . , , , . the spirit in the declaration of the new testament , gave out his mind and will in a way of more liberty and glory . cor. . the expr●ssnesse and immediacy of revelation was the same ; but the manner of it related more to that glorious liberty in fellowship and communion with the father , whereunto believers had then an accesse provided them by jesus christ . heb. . . ch. . , . ch. . , . so our saviour tels his apostles . mat. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; you are not the speakers of what you deliver , as other men are , the figment and imagination of whose hearts are the fountaine of all that they speake ; and he addes this reason ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the spirit of the father ( is ) he that speaketh in you . thus the word that came unto them , was a book which they took in , and gave out without any alteration of one tittle or syllable . ezek. . , , , . chap. . . revel . . , , . sect. . moreover , when the word was thus come to the prophets , and god had spoken in them , it was not in their power to conceale it , the hand of the lord being strong upon them . they were not now only on a generall account to utter the truth they were made acquainted withall , and to speake the things they had heard and seen , which was their common preaching work according to the analogie of what they had received . act. . ; but also the very individuall words that they had received were to be declared . when the word was come to them , it was as a fire within them , that must be delivered , or it would consume them . psal . . . jer. . . amos. . . chap , . , . so jonah found his attempt to hide the word that he had received , to be altogether vaine . sect. . now because these things are of great importance and the foundation of all that doth ensue ; namely the discovery that the word is come forth unto us from god , without the least mixture or intervenience of any medium obnoxious to fallibility , ( as is the wisdome , truth , integrity , knowledge , and memory , of the best , of all men , ) i shall further consider it from one full and eminent declaration thereof , given unto us , pet. . , . the words of the holy ghost are ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . knowing this first , that no proph●sy of scripture is of any private interpretation ; for the prophesy came not in old time by the will of man , but holy men of god spake , as they were moved by the holy ghost . sect. . that which he speaks of is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the prophesy of scripture , or written prophesy . there were then traditions among the jewes , to whom peter wrote exalting themselves into competition with the written word , which not long after got the title of an or all law , pretending to have it's originall from god. these the apostle tacitly condemnes ; and also shewes under what formality he considered that , which vers . . he termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word of prophesy ; namely as written . the written word , as such , is that whereof he speakes . above times is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the new testament put absolutely for the word of god. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used in the old , for the word of prophesy ; chron. . . it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tim. . ; the writing , or word written , is by inspiration from god. not only the doctrine in it , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its selfe , or the doctrine as written , is so from him . sect. . hence the providence of god hath manifested it's selfe no lesse concerned in the preservation of the writings then the doctrine contained in them . the writing it's selfe being the product of his own eternall counsell for the preservation of the doctrine , after a sufficient discovery of the insufficiency of all other meanes for that end and purpose . and hence the malice of satan hath raged no lesse against the book , then the truth contained in it . the dealings of antiochus under the old testament , and of sundry persecuting emperours under the new , evince no lesse . and it was no lesse crime of old to be traditor libri , than to be abnegator fidei . the reproach of chartacea scripta , and membranae ( coster : enchirid : cap. . ) reflects on it's authour . * it is true we have not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of moses and the prophets , of the apostles and evangelists ; but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have , or copies containe every iota that was in them . sect. . it is no doubt but that in the copies we now enjoy of the old testament there are some diverse readings , or various lections . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the b the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c ( for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are are of another nature ) the various lections of ben-asher or rabbi aaron the son of rabbi moses of the tribe of asher , & ben nepthali , or r : moses the son of david of the tribe of nepthali ; of the east and westerne jewes , which we have collected at the end of the great bible with the masora , evince it . but yet we affirme that the whole word of god , in every letter and title , as given from him by inspiration , is preserved without corruption . where there is any variety it is alwayes in things of lesse , indeed of no importance . god by his providence preserving the whole entire , suffered this lesser variety to fall out , in or among the copies we have , for the quickning and exercising of our diligence in our search into his word . sect. . it was an unhappy attempt ( which must afterwards be spoken unto ) that a learned man hath of late put himselfe upon , namely , to prove variations in all the present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the old testament in the hebrew tongue from the copies used of old , merely upon uncertaine conjectures , and the credit of corrupt translations . whether that plea of his be more unreasonable in it's selfe & devoid of any reall ground of truth , or injurious to the love and care of god over his word and church , i know not sure i am , it is both in an high degree . the translation especially insisted on by him , is that of the lxx . that this translation either from the mistakes of it's first authours ( if it be theirs , whose name and number it beares ) or the carelessenesse or ignorance , or worse of it's transcribers , is corrupted and gone off from the originall in a places twice told , is acknowledged by all who know ought of these things . strange that so corrupt a streame should be judged a fit meanes to cleanse the fountaine . that such a lesbian rule should be thought a fit measure to correct the originall by ; and yet on the account hereof , with some others not one whit better , or scarce so good , we have various lections exhibited unto us , with frequent insinuations of an infinite number more yet to be collected . it were desirable that men would be content to shew their learning , reading and diligence , about things where there is lesse danger in adventures . nor is the reliefe he provides against the charge of bringing things to an uncertainty in the scripture , which he found himselfe obnoxious unto lesse pernitious than the opinion he seeks to palliate thereby ; although it be since taken up and approved a by others . b the saving doctrine of the scripture , he tells us , as to the matter and substance of it , in all things of moment it is preserved in the copies of the originall , and translations that doe remaine . sect. . it is indeed a great reliefe , against the inconvenience of corrupt translations , to consider that although some of them be bad enough , yet if all the errours and mistakes that are to be found in all the rest , should be added to the worst of all , yet every necessary saving fundamentall truth , would be found sufficiently testified unto therein . but to depresse the sacred truth of the originalls , into such a condition , as wherein it should stand in need of this apologie , and that without any colour or pretence from discrepancies in the copies themselves that are extant , or any tollerable evidence that there ever were any other , in the least differing from these extant in the world , will at length be found a work unbecoming a christian protestant divine . besides the injury done hereby to the providence of god towards his church , and care of his word , it will not be found so easy a matter , upon a supposition of such corruption in the originalls as is pleaded for , to evince unquestionably that the whole saving doctrine its selfe , at first given out from god , continues entire and incorrupt . the nature of this doctrine is such , that there is no other principle or meanes of it's discovery , no other rule or measure of judging and determining any thing about or concerning it , but only the writing from whence it is taken : it being wholly of divine reevlation , and that revelation being expressed only in that writing . upon any corruption then supposed therein , there is no meanes of rectifying it . it were an easy thing to correct a mistake or corruption in the transcription of any probleme or demonstration of euclide , or any other antient mathematician , from the consideration of the things themselves about which they treate , being alwaies the same , and in their owne nature equally exposed to the knowledge and understanding of men , in all ages . in things of pure revelation , whose knowledge depends solely on their revelation , it is not so . nor is it enough to satisfy us , that the doctrines mentioned are preserved entire ; every tittle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word of god , must come under our care and consideration , as being as such from god ; but of these things we shall treat afterwards at large ; returne we now to the apostle . sect. . this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this written prophesy , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; is not of any private interpretation . some thinke that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which according to hesychius denotes afflation , inspiration , conception within ; so calvin ; in this sense the importance of the words , is the same with what i have already mentioned ; namely that the prophets had not their private conceptions , or selfe fancyed enthusiasmes of the things they spake . to this interpretation assents grotius . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is reckoned amongst the various lections that are gathered out of him , in the appendix to the biblia polyglotta . thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the other side of that usuall expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . camero contends for the retaining of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and justly . we begin a little to late to see , whether mens bold conjectures in correcting the originall text of the scriptures are like to proceed . her 's no colour for a various lection ; one copy it seemes by stephen read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; without ground , by an evident errour ; and such mistakes are not to be allowed the name or place of various readings . but yet sayes camero , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such a resolution and interpretation as is made by revelation . he addes that in that sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the , in the businesse of joseph's interpretation of pharaoh's dreame , gen. ; which was by revelation . but indeed the word is not used in that chapter . however he falls in with this sense , ( as doe calvin and grotius ) that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not to be referred to our interpretation of the prophets , but to the way and manner of their receiving the counsell and will of god. sect. . and indeed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for an interpretation of the word of prophesy given out by writing , as our translation beares it , is an expression that can scarcely have any tollerable sense affixed unto it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relates here , to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and denotes the first giving out of it's word , not our after consideration of it's sense and meaning . and without this sense it stands in no coherence with , nor opposition to , the following sentence , which by it's causall connexion to this , manifests that it renders a reason of what is herein affirmed , in the first place ; and in the latter , turning with the adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an opposition unto it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for prophesie came not at any time by the will of man , but holy men of god spake as they were moved by the holy ghost . what reason is in the first part of this verse , why the scripture is not of our private interpretation ? or what opposition in the latter to that assertion ? nay on that supposall , there is no tollerable , correspondency of discourse in the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but take the word to expresse the coming of the prophesie to the prophets themselves , and the sense is full and cleare . sect. . this then is the intention of the apostle ; the prophesie which we have written , the scripture , was not an issue of mens fancied enthusiasmes ; not a product of their own minds and conceptions , not an interpretation of the will of god by the understanding of man , that is of the prophets thēselves ; neither their rational apprehensions , enquiries , conceptions of fancy , or imaginations of their hearts , had any place in this businesse ; no selfe afflation , no rational meditatiō managed at liberty by the understandings & wills of men , had place herein . sect. . of this , saith the apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; knowing , judging , and determining this in the first place . this is a principle to be owned and acknowledged by every one that will believe any thing else . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only to know , to perceive to understand ; but also to judge , own , and acknowledge . this then in our religion is to be owned , acknowledged , submitted unto , as a principle , without further dispute . to discover the grounds of this submission and acknowledgment , is the businesse of the ensuing discourse . sect. . that this is so indeed , as before asserted , and to give a reason why this is to be received as a principle , he addes , ver s . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that word of prophesy which we have written , is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of private conception , for it came not at any time by the will of man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the passive conjugation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denotes at least to be brought in ; more than merely it came ; it was brought into them by the will of god. the affirmative , as to the will of god , is included in the negative , as to the will of man. or it came as the voice from heaven to our saviour on the mount : vers . ; where the same word is used . so eze. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essendo fuit verbum ; it was brought into him , as was shewed before . thus god brought the word to them , and spake in them , in order of nature , before he spake by them . as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it was brought to them , it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the voice of the lord , ge. . . or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the jewes call it ; as spoken by them or written , it was properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum dei ▪ the word of god ; which by his immediate voice he signified to the prophets . thus some of them in visions , first eat a written book , and then prophesi'd , as was instanced before and this is the first spring of the scripture ; the beginning of it's emanation from the counsell and will of god. by the power of the holy ghost , it was brought into the organs or instruments , that he was pleased to use , for the revelation , and declaration of it unto others . sect. . that which remaines for the compleating of this dispensation of the word of god unto us , is added by the apostle ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; when the word was thus brought to them , it was not left to their understandings , wisdomes , minds , memories , to order , dispose and give it out ; but they were borne , acted , carried out by the holy ghost , to speake , deliver and write , all that , and nothing but that , to every tittle , that was so brought to them ▪ they invented not words themselves , suited to the things they had learned ; but only expressed the words , that they received . though their mind and understanding were used in the choise of words , whence arises all the difference , that is in the manner of expression , ( for they did use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of will , or choise , ) yet they were so guided , that their words were not their owne ▪ but immediately supplyed unto them ; and so they gave out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the writing of uprightnesse , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of truth , it 's selfe . ecles . . . not only the doctrine they taught , was the word of truth , truth it's selfe , joh. . ; but the words whereby they taught it , were words of truth from god himselfe . thus allowing the contribution of passive instruments for the reception and representation of words , which answers the mind and tongue of the prophets , in the coming of the voice of god to them , every apex of the written word is equally divine , and as immediatly from god as the voice wherewith , or whereby he spake to , or in the prophets ; and is therefore accompanyed with the same authority , in it's selfe , and unto us . sect. . what hath been thus spoken of the scripture of the old testament , must be also affirmed of the new ; with this addition of advantage and preheminence , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heb. . . it received it's beginning of being spoken by the lord himselfe , god spake in these last dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the son. heb. . . sect. . thus god who himselfe began the writing of the word with his own finger , exod. . ; after he had spoken it exod. ; appointing or approving the writing of the rest that followed , deut. . . josh . . . king. , . king. . . king. . . chron. . . chron. . , . ezek. . , . hab. . . luk. . . joh. . . joh. . . act. . ; doth lastly command the close of the immediate revelation of his will , to be written in a book . re. . ; and so gives out the whole of his mind and counsell unto us in writing ; as a mercifull and stedfast reliefe , against all that confusion , darknesse , and uncertainty , which the vanity , folly , and loosnesse of the minds of men , drawne out and heightned by the unspeakable alterations , that fall out amongst them , would otherwise have certainly run into . sect. . thus we have laid down the originall of the scriptures , from the scripture it 's selfe ; and this originall is the basis and foundation of all it's authority . thus is it from god ; entirely from him ; as to the doctrine contained in it , and the words wherein that doctrine is delivered , it is wholly his ; what that speakes , he speakes himselfe . he speakes in it and by it ; and so it is vested with all the morall authority of god over his creatures . chap. ii. the maine question proposed to consideration . how we may know assuredly the scripture to be the word of god. the scripture to be received by divine faith . the ground and foundation of that faith enquired after . the answer in the generall thesis of this discourse . the authority of god that foundation . the way whereby that authority is evidenced or made knowne . what is meant by the authority of the scriptures . authority is in respect of others . first generall evidence given to the thesis laid downe . the various wayes of gods revealing him , selfe and his mind . by his works : . by the light of nature ; . by his word . each of these evince themselves to be from him . his word especially . sect. . having laid in the foregoing chapter the foundation that we are to build and proceed upon , i come now to lay downe the enquiry , whose resolution must thence be educed . that then which we are seeking after is ; how we , and the rest of men in the world , who through the mercifull dispensation of god , have the book or books wherein the scripture given out from him as above declared , is contained , or said to be contained , who live so many ages from the last person who received any part of it immediately from god , or who have not received it immediately our selves , may come to be assertained , as to all ends and purposes wherein we may be concerned therein , that the whole and entire written word in that book , or those books , hath the original & consequently the authority that it pleads and avowes , namely that it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from god , in the way and manner laid down , and not the invention of men , attending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pet. . ; or to cuningly devised fables . sect. . now seeing it is expected from us , and required of us by god himselfe , and that on the penalty of his eternall displeasure , if we faile in our duty ( thes . . , , . ) that we receive the scripture not as we doe other books in relation to their author , with a firme opinion , built on prevailing probable arguments , prevalent against any actuall conclusions to the contrary ; but with divine and supernaturall faith , omitting all such inductions as serve only to ingenerate a perswasion , not to be cast out of the mind by contrary reasonings or objections ; it is especially inquired , what is the foundatiō & formall reason of our doing so , if we so do . whatever that be , it returns an answer to this important question ; why , or on what account do you believe the scriptures , or books of the old and new testament to be the word of god. now the formall reason of things being but one , what ever consideration may be had of other inducements or arguments to beget in us a perswasion that the scripture is the word of god , yet they have no influence into that divine faith wherewith we are bound to believe them . they may indeed be of some use , to repell the objections that are , or may , by any , be raised against the truth we believe ; and so indirectly cherish , and further faith its selfe ; but as to a concurrence unto the foundation , or formall reason of our believing , it is not capable of it . sect. . having then laid downe the divine originall of the scriptures , and opened the manner of the word 's coming forth from god , an answer shall now on that sole foundation be returned to the enquiry laid down . and this i shall do in the ensuing position . the authority of god , the supreame lord of all ; the first and only absolute truth whose word is truth , speaking in , and by the penmen of the scriptures , evidenced singly in , and by the scripture its selfe , is the sole bottome and foundation , or formall reason , of our assenting to those scriptures as his word , and of our submitting our hearts and consciences unto them , with that faith and obedience , which morally respects him , and is due to him alone . sect. god speaking in the penmen of the scripture , heb. . , his voyce to them was accompanied with its own evidence , which gave assurance unto them ; and god speaking by them , or their writings unto us , his word is accompanied with its own evidence , and gives assurance unto us . his authority and veracity did , and do in the one and the other sufficiently manifest themselves , that men may quietly repose their soules upon them , in believing and obedience . thus are we built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ephes . . . on the foundation of the prophets and apostles , in our believing . sect. . that then which to the establishment of the soules of believers , i shall labour to prove and evince , is plainly this ; namely , that the scriptures of the old and new testament , do abundantly , and uncontroleably manifest themselves to be the word of the living god ; so that merely on the account of their own proposall of themselves unto us , in the name and majesty of god , as such , without the contribution of help or assistance from tradition , church , or any thing else without themselves , we are obliged upon the penalty of eternall damnation ( as are all to whom by any meanes they come , or are brought ) to receive them , with that subjection of soule which is due to the word of god. the authority of god shining in them , they afford unto us all the divine evidence of themselves , which god is willing to grant unto us , or can be granted us , or is any way needfull for us . so then ▪ the authority of the written word , in its selfe and unto us , is from its selfe , as the word of god , and the eviction of that authority unto us , is by its selfe . sect. . when the authority of the scripture is enquired after , strictly its power to command , and require obedience in the name of god , is intended . to aske then whence it hath its authority , is to aske , whence it hath its power to command in the name of god. surely men will not say , that the scripture hath its power to command in the name of god , from any thing but its selfe . and it is indeed a contradiction for men to say , they give authority to the scriptures . why do they do so ? why do they give this authority to that book rather then another ? they must say , because it is the word of god. so the reason why they give authority unto it , is the formall reason of all its authority , which it hath antecedently to their charter and concession of power . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joh. . . thy word is truth . sect. . some say indeed , that the scripture hath its authority in its selfe , and from its selfe , or its owne divine originall , but not quoad nos ; not in respect of us ; that it may reach us , that we may know , and understand , and submit to its authority , it must be testified unto aliunde , from some other person , or thing appointed thereunto : ans . . but may not this be said of god himselfe , as well as of his word ? if god reveale himselfe to us , it must be by meanes ; and if those meanes may not be understood to reveale him , unlesse they are testifyed unto from somewhat else , god cannot reveale himselfe to us . si deus hominibus non placuerit , utique deus non erit . if god and his word , will keep themselves , within themselves , to themselves , they may be god and his vvord still , and keep their authority ; but if they will deale with us , and put forth their commands to us , let them look that they get the churches testimonials , or on this principle , they may be safely rejected ; but sect. . authority is a thing that no person or thing can have in him , or its selfe , that hath it not in respect of others . in its very nature it relates to others , that are subject unto it . all authority ariseth from relation ; and answers it throughout . the authority of god over his creatures , is from their relation to him as their creator . a kings authority is in respect of his subjects . and he who hath no subjects , hath no kingly authority in himselfe , but is only a stoicall king. the authority of a minister relates to his flock ; and he who hath no flock , hath no authority of a minister ; if he have not a ministeriall authority , in reference to a flock , a people , a church ; he hath none , he can have none in himselfe . so is it in this case ; if the scripture hath no authority from its selfe , in respect of us , it hath none in its selfe , nor can have . if it hath it in its selfe , it hath it in respect of us . such a respect , that is , a right to command and oblige to obedience , is as inseparable from authority , or a morall power , as heat is from fire . it is true : a man may have de jure , a lawfull authority over them , whom de facto , he cannot force or compell to obedience . but want of force doth not lessen authority . god looseth not his authority over men , though he put not forth towards them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the greatnesse of his power , or the efficacy of the might of his strength to cause them to obey . it is fond then to imagine , that a man , or any thing , should have an authority in himselfe , or its selfe , and yet not have that authority in respect of them who are to be subject thereunto . that is not a law properly at all , which is not a law to some . besides , all the evill of disobedience relates to the authority of him that requires the obedience . james . . , . no action is disobedience , but from the subjection of him who performes it , unto him who requires obedience . and therefore if the scripture hath not an authority in its selfe , towards us , there is no evill in our disobedience unto its commands ; or our not doing what it commandeth , and our doing what it for biddeth , is not disobedience , because it hath not an authority over us ; i speake of it as considered in its selfe , before the accession of the testimony pretended necessary to give it an ●uthority over us . hitherto then have we carried this objection ; to disobey the commands of the scripture , before the communication of a testimony unto it by men , is no sin ; eredat apella . sect. . the sense then of our position is evident and cleare ; and so our answer to the enquiry made . the scripture hath all its authority from its author , both in its selfe , and in respect of us ; that it hath the author and originall pleaded for , it declares its selfe , without any other assistance by the vvaies and meanes , that shall afterwards be insisted on : the truth whereof , i shall now confirme by one generall induction . . by testimonies . ly . by arguments , expressing the wayes and meanes of its revelation of its selfe . sect. . there are waies , wereby god in severall degrees revealeth himselfe , his properties , his mind , and will , to the sons of men . . he doth it by his works , both of creation and providence . all thy works praise thee . psal . . . &c. the heavens declare the glory of god , and the firmament telleth the works of his hands . day unto day uttereth speech , and night unto night declareth knowledge . there is no speech or language where their voice is not heard . their line is gone out throughout the earth , and their word to the end of the world , psal . . , , , : &c. so job : chap. . chap. . chap. ; throughout . god who made heaven and earth , and the sea , and all things that are therein , suffered in times past all nations to walk in their own wayes , yet he left not himselfe without witnesse in that he did good , & gave us raine from heaven and fruitfull seasons , filling our hearts with food and gladnesse , act. . , , . and , god that made the world and all things therein , seeing he is the lord of heaven and earth , dwelleth not in temples made with hands , neither is worshipped with mens hands , as though he needed any thing , seeing he giveth unto all life and breath , and all things , and hath made of one blood all mankind to dwell on the face of the eart , and assigned the seasons which were ordained before , and the bounds of their habitations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they should seeke the lord , if happily they might feele after him and find him . act. . , , , : for , that which may be knowne of god is manifest in them , for god hath shewed it unto them ; for the invisible things of him , from the creation of the world are clearly seen , being understood by the things that are made , even his eternall power and godhead . rom. . , , , all which places god assisting shall be opened before long , in another treatise . the summe of them amounts to what was before laid downe ; namely , that god reveales and declares himselfe unto us , by the vvorks of his hands . sect. . god declares himselfe , his soveraigne power and authority , his righteousnesse and holinesse , by the innate ( or ingrafted ) light of nature , and principles of the consciences of men . that indispensible morall obedience , which he requireth of us , as his creatures subject to his law , is in generall thus made knowne unto us . for the gentiles which have not the law , doe by nature the things contained in the law ; they having not the law , are a law unto themselves , shewing the work of the law written in their hearts , their consciences also bearing witnesse , and their thoughts in the meane time excusing or accusing one another . rom. . , . by the light that god hath indelibly implanted in the minds of men , accompanied with a morall instinct of good and evill , seconded by that selfe-judgment which he hath placed in us , in reference to his own over us , doth he reveale himselfe unto the sons of men . ly . god reveales himselfe by his word , as is confessed . it remaines then that we enquire , how we may know , and be ascertained that these things are not deceivable pretences , but that god doth indeed so reveale himselfe by them . sect. . first ; the works of god , as to what is his will to teach and reveale of himselfe by them , have that expression of god upon them ; that stampe and character of his eternall power and godhead , that evidence with them that they are his , that where ever they are seene and considered , they undeniably evince that they are so , and that what they teach concerning him , they doe it in his name and authority . there is no need of traditions , no need of miracles , no need of the authority of any churches to convince a rationall creature , that the works of god are his , and his only ; and that he is eternlal , and infinite in power that made them . they carry about with them their owne authority . by being what they are , they declare whose they are . to reveale god by his works , there is need of nothing , but that they be by themselves represented , or objected to the consideration of rationall creatures . sect. . the voice of god in nature is in like manner effectuall . it declares it selfe to be from god by it's owne light and authority . there is no need to convince a man by substantiall witnesses , that what his conscience speakes , it speakes from god. whether it beare testimony to the being , righteousnesse , power , omniscience or holynesse of god himselfe ; or whether it call for that morall obedience which is eternally and indispensably due to him , and so shews forth the worke of the law in the heart ; it so speakes and declares it selfe , that without further evidence or reasoning , without the advantage of any considerations , but what are by it's selfe supplyed , it discovers it's au-author from whom it is , and in whose name it speakes . those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those common notions , and generall presumptions of him and his authority , that are inlayed in the natures of rationall creatures by the hand of god , to this end , that they might make a revelation of him as to the purposes mentioned , are able to plead their owne divine originall , without the least contribution of strength or assistance from without . sect. . and thus is it with those things ; now the psalmist says unto god , thou hast magnified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over all thy name the word thou hast spoken . the name of god is all that whereby he makes himselfe knowne . over all this , god magnifies his word . it lyes all in a subserviency thereunto . the name of god , is not here god himselfe ; but every thing whereby god makes himselfe knowne . now it were very strange that those low , darke & obscure principles and meanes of the revelation of god and his will , which we have mentioned , should be able to evince themselves to be from him , without any externall helpe , assistance , testimony , or authority , and that which is by god himselfe magnified above them , which is farre more noble and excellent in it's selfe , and in respect of it's end & order , hath far more divinely conspicuous and glorious impressions and characters of his goodnesse , holinesse , power , grace , truth then all the creation , should lye dead , obscure , and have nothing in it's selfe to reveale it's author , untill this or that superadded testimony , be called in to it's assistance . we esteeme them to have done no service unto the truth , who amongst innumerable other bold denyalls , have insisted on this also ; that there is no naturall knowledge of god arising from the innate principles of reason , and the workes of god proposing themselves to the consideration thereof ; let now the way to the progresse of supernaturall revelation be obstructed , by denying , that it is able to evince it selfe to be from god , and we shall quickly see what bankes are cut to let in a flood of atheisme upon the face of the earth . sect. . let us consider the issue of this generall induction . as god in the creation of the world , and all things therin contained , hath so made & framed them , hath left such characters of his eternall power and wisdome , in them , and upon them , filled with such evidences of their author , suited to the apprehensions of rationall creatures , that without any other testimony from himselfe , or any else , under the naked consideration and contemplation of what they are , they so farre declare their creator , that they are left wholly unexcusable , who will not learne , and know him from thence ; so in the giving out of his word to be the foundatiō of that vvorld , which he hath set up in this world , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wheel within a wheel , his church , he hath by his spirit implanted in it , and impressed on it , such characters of his goodnesse , power , wisdome , holinesse , love to mankind , truth , faithfulnesse , with all the rest of his glorious excellencies and perfections , that at all times , and in all places when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expansion of it , is stretched over men by his providence , without any other witnesse or testimony given unto it , it declares it's selfe to be his , and makes good it's authority from him , so that the refusall of it upon it's own evidence brings unavoidable condemnation on the soules of men . this comparison is insisted on by the psalmist , psal . , where as he ascribeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voice , and line to the creatures , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. light , power , stability and permanency like that of the heavens & sun , in commutation of properties to the word , and in an unexpressable exaltation of it above them ; the light of one day of this sun , being unspeakably more , than that of seven others , as to the manifestation of the glory of god. sect. . this then is fixed as a principle of truth ; whatever god hath appointed to reveale himselfe by , as to any speciall or generall end , that those whom he intends to discover himselfe unto , may either be effectually instructed in his mind and will , according to the measure , degree , and meanes of the revelation afforded , or be left inexcusable for not receiving the testimony that he gives of himselfe , by any plea or pretence of want of cleare , evident , manifest , revelation ; that , what ever it be hath such an impresssion of his authority upon it , as undeniably to evince that it is from him . and this now concerning his word , comes further to be confirmed by testimonies and arguments . chap. iii. arguments of two sorts . inartificiall arguments by way of testimony , to the truth . to whom these arguments are valid . isa . . . tim. . . of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that accompanies the voice of god. jer. . , , , . the rejection of a plea of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein it consists . luk. . . of miracles , their efficacy to beget faith , compared with the word . pe. . , , . sect. . having declared the divine original , and authority of the scripture , and explained the position laid downe as the foundation of our ensuing discourse , way is now made for us , to the consideration of those s●lf●-evidences of it's divine rise ▪ and consequently authority that it is attended withall , upon the account whereof we receive it , as , ( believing it to be ) the word of god. sect. . the arguments whereby any thing is confimed are of two sorts ; inartificiall , by the way of testimony ; and artificiall , by the way of deductions and inferences . what ever is capable of contributing evidence unto truth , falls under one of these two heads . both these kinds of proofes we make use of , in the businesse in hand . some professe they owne the authority of the scriptures , and also urge others so to doe ; but they well dispute on what grounds and accounts they doe foe . with those we may deale in the first way , by testimony from the scriptures themselves , which upon their own principles they cannot refuse . when they shall be pleased to informe us , that they have relinquished those principles , and doe no longer owne the scripture to be the word of god , we will withdraw the witnesses upon their exceptions whom for the present we make use of . testimonies that are innate and ingrafted in the word it 's selfe , used only as mediums of artificiall arguments to be deduced from them , which are of the second sort , may be used towards them who at present own not the authority of the scripture on any account whatever , or who are desirous to put on themselves the persons of such men , to try their skill and ability for the management of a controversy against the word of god. sect. . in both these cases the testimony of the scripture is pleaded , and is to be received ; or cannot with any pretence of reason be refused ; in the former , upon the account of the acknowledged authority and veracity of the witnesse though speaking in its owne case ; in the latter upon the account of that selfe evidence which the testimony insisted on is accompanied withall , made out by such reasonings and arguments as for the kind of them , persons who owne not it's authority , cannot but admit . in humane things ; if a man of knowne integrity and unspotted reputation beare witnesse in any cause , and give uncontrolable evidence to his testimony , from the very nature and order of the things whereof he speakes , as it is expected that those who know and admit of his integrity and reputation doe acquiesce in his assertion , so those to whom he is a stranger , who are not moved by his authority , will yet be overcome to assent to what is witnessed by him , from the nature of the things he asserts , especially if there be a coincidence of all such circumstances , as are any way needfull to give evidence to the matter in hand . sect. . thus it is , in the case under consideration . for those who professe themselves to believe the scriptures to be the word of god , and so owne the credit and fidelity of the witnesse , it may reasonably be expected from them , yea in strict justice demanded of them , that they stand to the testimony , that they give to themselves , and their owne divine originall . by saying that the scripture is the word of god , and then commanding as to prove it so to be , they render themselves obnoxious unto every testimony that we produce from it , that so it is ; and that it is to be received on it's own testimony . this witnesse they cannot wave without disavowing their owne professed principles ; without which principles they have not the least colour of imposing this taske on us . sect. . as for them , with whom we have not the present advantage of their own acknowledgment , it is not reasonable to impose upon them with the bare testimony of that witnesse concerning whom the question is , whether he be worthy the acceptation pleaded for ; but yet arguments taken from the scripture , from what it is , and doth , it 's nature and operation , by which the causes and springs of all things are discovered , are not to be refused . sect. . but it is neither of these , that principally i intend to deale withall ; my present discourse is rather about the satisfaction of our owne consciences , than the answering of others objections . only we must satisfy our consciences upon such prinples as will stand against all mens objections . this then is chiefly enquired after ; namely what it is that gives such an assurance of the scriptures being the word of god , as that relying thereon we have a sure bottome and foundation for our receiving them as such ; and from whence it is , that those who receive them not in that manner , are left inexcusable in their damnable unbeliefe . this we say , is in , and from the scripture its selfe ; so that there is no other need of any further witnesse or testimony , nor is any , in the same kind , to be admitted . sect. . it is not at all in my purpose to insist largly at present on this subject , and therefore i shall content my selfe with instancing in some few testimonies and arguments , beginning with one or two of the first sort . isa . . . to the law and to the testimony , if they speake not according to this word , there is no light in them . what ever any one says be it what , or who it will , church , or person , if it be in or about the things of god , concerning his will or worship , with our obedience to him , it is to be tryed by the law and testimony . hither we are sent ; this is asserted to be the rule and standard , the touchstone of all speakings whatever . now that must speak alone for its selfe , which must try the speaking of all , but its selfe , yea it s own also . sect. . but what doth this law and testimony , that is , this written word plead , on the account whereof , it should be thus attended unto ? what doth it urge for its acceptation ? tradition , authority of the church , miracles , consent of men ? or doth it speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and stand only upon its owne soveraignty ? the apostle gives us his answer to this enquiry , tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it s plea for reception in comparison with , and opposition unto all other waies of coming to the knowledge of god , his mind and will , founded whereon , it calls for attendance and submission with supreame uncontroleable authority is its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divine inspiration . it remaines then only to be enquired , whether , when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is pleaded , there be any middle way , but either that it be received with divine faith , or rejected as false . sect. . suppose a man were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divinely inspired , and should so professe himselfe in the name of the lord , as did the prophets of old , amos . supposing i say he were so indeed ; it will not be denied , but that his message were to be received and submitted unto on that account . the deniall of it , would justify them , who rejected and slew those , that spake unto them in the name of the lord. and it is to say in plaine termes , we may reject them whom god sends . though miracles were given only with respect to persons , not things , yet most of the prophets , who wrought no miracles , insisted on this , that being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinely inspired , their doctrine was to be received , as from god. in their so doing , it was sin , even unbeliefe , and rebellion against god , not to submit to what they spake in his name . and it alwaies so fell out , to fix our faith on the right bottome , that scarce any prophet that spake in the name of god , had any approbation from the church , in whose daies he spake . math. . . chap. . . luk. . , . acts . . math. . , , , , , . it is true ! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; pet. . . there were false prophets , that spake in the name of the lord , when he sent them not , jerem. . . yet were those whom he did send , to be received on paine of damnation : on the same penalty were the others to be refused . jerem. . , . the foundation of this duty lies in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that accompanied the word that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; of which afterwards . and without a supposall hereof , it could not consist with the goodnesse and righteousnesse of god , to require of men , under the penalty of his eternall displeasure , to make such a discrimination , where he had not given them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , infallible tokens to enable them so to doe . sect. . but that he had , and hath done so , he declares , jerem. . how long shall this be in the heart of the prophets that prophesy lies ? that are prophets of the deceit of their own heart ; which thinke to cause my people to forget my name by their dreames , which they tell every man to his neighbour , as their fathers have forgotten my name for baal . the prophet that hath a dreame , let him tell a dreame , and he that hath my word , let him speak my word faithfully ; what is the chaffe to the wheate , saith the lord ; is not my word like a fire , saith the lord , and like a hammer that breaketh the mountaines in peices . in the latter daies of that church , when the people were most eminently perplexed with false prophets , both as to their number and subtilty , yet god laies their eternall and temporall safety , or ruine , on their discerning aright between his vvord and that which was only pretended so to be . and that they might not complaine of this imposition , he tenders them security of its easinesse of performance . speaking of his owne vvord comparatively , as to every thing that is not so , he saies , it is as wheate to chaffe , which may infallibly , by being what it is , be discerned from it ; and then absolutely that it hath such properties , as that it will discover its selfe ; even light and heat , and power . a person then who was truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was to be attended unto , because he was so . sect. ▪ as then was said before , the scriptures being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not the case the same , as with a man that was so ? is there any thing in the vvriting of it by gods command , that should impaire its authority ? nay is it not freed from innumerable prejudices that attended it , in its first giving out by men ; arising from the personall infirmities , and supposed interests of them that delivered it ? jerem. . . joh. . . acts. . . sect. . this being pleaded by it , and insisted on , its testimony is received , or it is not . if it be received on this account , there is in it we say the proper basis and foundation of faith , whe●eon it hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or subsistence . if it be rejected , it must be not only with a refusall of its witnesse , but also with a high detestation of its pretence to be from god. what ground or plea for such a refusall and detestation any one hath , or can have , shall be afterwards considered . if it be a sin to refuse it , it had been a duty to receive it : if a duty to receive it as the word of god , then was it sufficiently manifested so to be . of the objection arising from them who pretend to this inspiration falsly , we have spoken before ; and we are as yet dealing with them that owne the book whereof we spake to be the word of god , and only call in question the grounds on which they doe so ; or on which others ought so to doe . as to these it may suffice , that in the strength of all the authority and truth they professe to owne and acknowledge in it , it declares the foundarion of its acceptance to be no other , but it s owne divine inspiration ; hence it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sect. . againe in that dispute , that was between abraham and the rich man , luk. . . about the best and most effectuall meanes of bringing men to repentance : the rich man in hell , speaking his owne conception , fixes upon miracles ; if one rise from the dead , and preach , the worke will be done : abraham is otherwise minded , that is , christ was so , the author of that parable : he bids them attend to moses and the prophets , the written vvord , as that which all faith and repentance was immediately to be grounded on . the enquiry being , how men might be best assured , that any message is from god , did not the word manifest its selfe to be from him , this direction had not been equall . sect. . the ground of the request for the rising of one from the dead , is laid in the common apprehension of men not knowing the power of god in the scriptures ; who thinke , that if an evident miracle were wrought , all pretences and pleas of unbeliefe would be excluded ; who doth not think so ? our saviour discovers that mistake , and lets men know , that those who will not owne , or submit to the authority of god in the word , would not be moved by the most signall miracles imaginable . if an holy man , whom we had known assuredly to have been dead for some yeares , should rise out of his grave , and come unto us with a message from god ; could any man doubt whether he were sent unto us of god or no ? i suppose not . the rising of men from the dead was the greatest miracle that attended the resurrection of our saviour , math. . , . yea greater then his owne , if the socinians may be beleived : namely ; in that he raised not himselfe by his owne power ; yet the evidence of the mission of such an one , & the authority of god speaking in him , our saviour being judge , is not of an efficacy to enforce beleife beyond that which is in the written word , nor a surer foundation for faith to repose its selfe upon . sect. . could we heare a voice from heaven , accompanied with such a divine power , as to evidence its selfe to be from god , should we not rest in it as such ? i suppose men think they would ; can we think that any man should withdraw his assent , and say , yea but i must have some testimony that this is from god ; all such evasions are precluded in the supposition , wherein a selfe evidencing power is granted . what greater miracles did the apostles of christ ever behold , or heare ; then that voice that came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the most excellent glory ; this is my beloved son : yet peter who heard that voice tells us , that comparatively we have greater security from , and by the written word , then they had in , and by that miraculous voice : we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; we heard saith he that voice indeed , but we have a more sure word of prophesy to attend unto . more sure ! not in in its selfe , but in its giveing out its evidence unto us . and how doth it appear so to be ? the reason he alledges for it , was before insisted on , pet. . , , . sect. . yea suppose that god should speak to us from heaven , as he spake to moses ; or as he spake to christ ; or from some certaine place , as numb . . , . how should we be able to know it to be the voice of god ? cannot sathan cause a voice to be heard in the aire , and so deceive us ? or , may not there be some way in this kind found out , whereby men might impose upon us with their delusions . pope celestine thought he heard a voice from heaven , when it was but the cheat of his successor . must we not rest at last in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which accompanies the true voice of god , evidencing its selfe , and ascertaining the soule beyond all possibility of mistake . now did not this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accompany the written word at its first giving forth ? if it did not , as was said , how could any man be obliged to discerne it from all delusions ; if it did , how came it to loose it ? did god appoint his word to be written , that so he might destroy its authority ? if the question be whether the doctrines proposed to be believed , are truths of god , or cunningly devised fables , we are sent to the scripture its selfe , and that alone , to give the determination . chap. iv. innate arguments in the scripture , of its divine originall and authority . these the formall reason of our believing . it s selfe evidencing efficacy . all light m●nifests it selfe . the scripture , light. what kind of light it is . spirituall light evidentiall . the ground of mens not discerning this light. consectaries from the premises laid down . what the selfe evidencing light of the scripture peculiarly is . the proposition of the scripture as an object of faith is from and by this light. power , selfe evidencing . the scripture the power of god. and powerfull . how this power exerts its selfe . the whole question resolved . § . having given some few instances of those many testimonies , which the scripture in expresse termes beares to its selfe , and the spring , rise , and fountaine of all that authority , which it claimes among and over the sons of men , which all those who pretend on any account whatever , to owne and acknowledge its divinity , are bound to stand to , and are obliged by ; the second thing proposed , or the innate arguments that the word of god is furnished withall for its owne manifestation , and whereby the authority of god is revealed for faith to repose its selfe upon , comes in the next place into consideration . now these arguments containe the full and formall grounds of our answer , to that enquiry before laid downe ; namely , why and wherefore we doe receive and beleive the scripture to be the word of god ; it being the formall reason of our faith , that whereon it is built , and whereunto it is resolved that is enquired after , we answer as we said before ; we do so receive , embrace , believe , and submit unto it , because of the authority of god who speaks it , or gave it forth as his mind and will , evidencing its selfe , by the spirit , in , and with that word unto our minds and consciences ; or because that the scripture being brought unto us , by the good providence of god , in waies of his appointment and preservation , it doth evidence its selfe infallibly unto our consciences to be the word of the living god. sect. . the selfe evidencing efficacy of the scripture , and the grounds of it , which consist in common mediums , that have an extent and latitude answerable to the reasons of men , whether as yet they acknowledge it to be the word of god or no , is that then which in the remainder of this discourse i shall indeavour to cleare and vindicate . this only i shall desire to premise , that whereas some grounds of this efficacy seeme to be placed in the things themselves contained in the scripture , i shall not consider them abstractedly as such , but under the formality of their being the scripture or written word of god ; without which consideration and resolution , the things mentioned would be left naked and utterly devested of their authority and efficacy pleaded for ; and be of no other nature and importance , then the same things found in other books . it is the writing its selfe , that now supplies the place and roome of the persons , in , and by whom god originally spake to men . as were the persons speaking of old , so are the writings now : it was the word spoken , that was to be believed , yet as spoken by them from god ; and it is now the word written , that is to be believed , yet as written by the command and appointment of god. sect. . there are then two things , that are accompanied with a selfe evidencing excellency ; and every other thing doth so , so far as it is pertaker of their nature , and no otherwise ; now these are light. . power for , or in operation . sect. . light manifests its selfe . whatever is light doth so : that is , it doth whatever is necessary on its own part for its manifestation and discovery . of the defects that are , or may be in them , to whom this discovery is made , we do not as yet speak : and whatever manifests its selfe is light. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ephes . . . light requires neither proofe nor testimony for its evidence . let the sun arise in the firmament , and there is no need of vvitnesses to prove and confirme unto a seeing man that it is day . a small candle will so do . let the least child bring a candle into a roome that before was darke , and it would be a madnesse to go about to prove by substantiall vvitnesses , men of gravity and authority , that light is brought in . doth it not evince its selfe , with an assurance above all that can be obteined by any testimony whatever ? whatever is light , either naturally or morally so , is revealed by its being so . that which evidenceth not its selfe , is not light. sect. . that the scripture is a light , we shall see immediately . that it is so , or can be called so , unlesse it hath this nature and property of light , to evidence its selfe , as well as to give light unto others , cannot in any tolerable correspondency of speech be allowed . whether light spirituall and intellectuall regarding the mind , or naturall with respect to bodily sight , be firstly and properly light , from whence the other is by allusion denominated , i need not now enquire . both have the same properties in their severall kinds . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : true light shineth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : joh. . . god himselfe is light ; and he inhabiteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tim. . . not a shining glistering brightnesse , as some grosly imagine , but the glorious unsearchable majesty of his owne being , which is inaccessible to our understandings . so isa . . . inhabiteth eternity . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the psalmist , thou cloathest thy selfe with light : and dan. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light remaineth with him ; god , he is light essentially , and is therefore known by the beaming of his eternall properties , in all that outwardly is of him . and light abides with him , as the fountaine of it ; he communicating light to all others . this being the fountaine of all light , the more it participates of the nature of the fountaine , the more it is light ; and the more properly , as the properties and qualities of it are considered . it is then spirituall , morall , intellectuall light , with all its mediums , that hath the preheminence , as to a participation of the nature and properties of light . sect. . now the scripture the word of god is light ; those that reject it are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lights rebels , men resisting the authority which they cannot but be convinced of . psal . . . & . . & . , . prov. . . isa . . . hos . . . math. . . and . . joh. . . : it is a light so shining with the majesty of its author , as that it manifests its selfe to be his . pet. . . a light shining in a darke place , with an eminent advantage for its own discovery , as well as unto the benefit of others . sect. . let a light be never so meane and contemptible ; yet if it shines , casts out beames and raies in a dark place , it will evidence its selfe . if other things be wanting in the faculty , the light as to its innate glory and beauty , is not to suffer prejudice . but the word is a glorious shining light , as hath been shewed ; an illuminating light ; compared to , and preferred above the light of the sun. psal . . , , . rom. . . let not then a reproach be cast upon the most glorious light in the world , the most eminent reflexion of uncreated light and excellencies , that will not be fastened on any thing , that on any account is so called . math. . . sect. . now as the scripture is thus a light , we grant it to be the duty of the church , of any church , of every church , to hold it up , whereby it may become the more conspicuous . it is a ground , and pillar to . set this light upon . tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may referre to the mistery of godlinesse , in the next words following , in good coherence of speech , as well as to the church ; but granting the usuall reading , no more is affirmed , but that the light and truth of the scripture is held up , and held out by the church . it is the duty of every church so to doe : almost the whole of its duty . and this duty it performes ministerially , not authoritatively . a church may beare up the light , it is not the light . it beares witnesse to it , but kindles not one divine beame to further its discovery . all the preaching that is in any church , its administration of ordinances , all its walking in the truth , hold up this light . sect. . nor doth it in the least impaire this selfe evidencing efficacy of the scripture , that it is a morall and spirituall , not a naturall light . the proposition is universall to all kinds of light ; yea more fully applicable to the former , than the latter . light i confesse of it's selfe will not remove the defect of the visive faculty . it is not given for that end ; light is not eyes . it suffices that there is nothing wanting on it's owne part for it's discovery and revelation . to argue that the sun , cannot be knowne to be the sun , or the great meanes of communicating externall light unto the world , because blind men cannot see it , nor doe know any more of it , then they are told will scarce be admitted ; nor doth it in the least impeach the efficacy of the light pleaded for , that men stupidly blind cannot comprehend it . joh. . . sect. . i doe not assert from hence , that wherever the scripture is brought , by what meanes soever ( which indeed is all one ) all that read it , or to whom it is read , must instantly , of necessity assent unto it's divine originall . many men ( who are not starke blind ) may have yet so abused their eyes , that when a light is brought into a darke place , they may not be able to discerne it . men may be so preposessed with innumerable prejudices , principles received by stronge traditions , corrupt affections , making them hate the light , that they may not behold the glory of the word , when it is brought to them . but it is nothing to our present discourse , whether any man living be able by and of himselfe to discerne this light , whilst the defect may be justly cast on their owne blindnesse . cor. . , ▪ . by the manifestation of the truth we commend our selves to every ones conscience in the sight of god ; but if our gospell be hid , it is hid to them that are lost : in whom the god of this world hath blinded the minds of them that believe not , lest the light of the gospell of christ who is the image of god , should shine unto them . there is in the dispensation of the word an evidence of truth commending it's selfe to the consciences of men ; some receive not this evidence ; is it for want of light in the truth it 's selfe ? no! that is a glorious light that shines into the hearts of men ; is it for want of testimony to assert this light ? no! but merely because the god of this world hath blinded the eyes of men , that they should not behold it . sect. . from what then hath been laid downe , these two things may be inferred . . that as the authority of god the first and only absolute truth , in the scripture , is that alone which divine faith rests upon , and is the formall object of it ; so wherever the word comes , by what meanes soever , it hath in it's selfe a sufficiency of light to evidence to all , ( and will doe it eventually to all that are not blinded by the god of this world ) that authority of god it's authour ; and the only reason why it is not received by many in the world to whom it is come , is , the advantage that sathan hath to keep them in ignorance and blindnesse , by the lusts , corruptions , prejudices , and hardnesse of their owne hearts . sect. . the word then makes a sufficient proposition of it's selfe , wherever it is . and he to whom it shall come , who refuses it because it comes not so , or so testified , will give an accou●t of his atheisme and infidelity . he that hath the witnesse of god , need not stay for the witnesse of men , for the witnesse of god is greater . sect. . wherever the word is received indeed , as it requireth it selfe to be received , and is really assented unto as the word of god ; it is so received upon the evidence of that light which it hath in it's selfe , manifestly declaring it's selfe so to be . it is all one , by what meanes , by what hand , whether of a child or a church , by accident or traditions , by common consent of men , or pecular providence , the scripture comes unto us ; come how it will , it hath its authority in it's selfe , and towards us , by being the word of god ; and hath it's power of manifesting it's selfe so to be , from it's owne innate light. sect. . now this light in the scripture for which we contend , is nothing but the beaming of the majesty , truth , holinesse , and authority of god , given unto it , and left upon it , by it's author the holy ghost ; an impresse it hath , of god's excellency upon it , distinguishing it by infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the product of any creature ; by this it dives into the consciences of men , into all the secret recesses of their hearts ; guides , teaches , directs , determines , and judges in them , upon them , in the name , majesty & authority of god. if men who are blinded by the god of this world , will yet deny this light , because they perceive it not , it shall not prejudice them who doe . by this selfe evidencing light , i say , doth the scripture make such a proposition of it's selfe , as the word of god , that whoever rejects it , doth it at the perill of his eternall ruine ; and thereby a bottome and foundation is tendred for that faith which it requireth , to repose it's selfe upon . sect. . for the proofe then of the divine authority of the scriptures , unto him or them , who as yet on no account what ever doe acknowledge it , i shall only suppose , that by the providence of god the book it 's selfe be so brought unto him or them , as that he , or they , be engaged to the consideration of it ; or doe attend to the reading of it . this is the worke of god's providence in the government of the world ; upon a supposall hereof , i leave the word with them ; and if it evidence not it's selfe unto their conscience , it is because they are blinded by the god of this world ; which will be no plea for the refusall of it , at the last day ; and they who receive it not on this ground , will never receive it on any , as they ought . sect. . the second sort of things that evidence themselves , are things of an effectuall powerfull operation in any kind . so doth fire by heat , the wind by it's noise and force ; salt by it's tast and savour , the sun by its light and heat ; so doe also morall principles that are effectually operative . rom. . , . men in whom they are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doe manifest the worke of them ; or them by their worke and efficacy . whatever it be that hath an innate power in it's selfe , that will effectually operate on a fit and proper subject , it is able to evidence it 's selfe , and it 's owne nature and condition . sect. . to manifest the interest of the scripture to be enrolled among things of this nature , yea under god himselfe , who is knowne by his great power and the effects of it , to have the preheminence , i shall observe only one or two things concerning it , the various improvement whereof , would take up more time , and greater space , then i have allotted to this discourse . sect. . it is absolutely called the power of god ; and that unto it's proper end , which way lyes the tendency of it's efficacy in operation . rom. . . it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vis , virtus dei ; the power of god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word concerning the crosse , that is the gospell , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cor. . ; the power of god ; and faith which is built on that word , without other helpes or advantages , is said to stand in the power of god. cor. . . that is , effectually working , in and by the word ; it worketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in the demonstration of the spirit and of power . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it 's spirituall power gives a demonstration of it . thus it comes not as a naked vvord , thes . . , but in power , and in the holy ghost , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; giving all manner of assurance and full perswasion of it's selfe , even by it's power and efficacy . hence it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rod of power , or strength . psal . . ; denoting both authority and efficacy ; surely that which is thus the power and authority of god , is able to make it's selfe known so to be . sect. . it is not only said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , power , the power of god in it's selfe ; but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , able and powerfull in respect of us . thou hast learned saith paul to timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sacred letters ( the written word ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are able to make thee wise unto salvation . they are powerfull and effectuall to that purpose . it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . james . . . the word that hath power in it , to save . so acts . . i commend you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the able , powerfull word . and that we may know what kind of power it hath , the apostle tells us , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is living and effectuall ( heb. . . ) and sharper then any two edged sword , peircing even to the dividing asunder of soule and spirit , and of the joynts and marrow , and is a discerner of the thoughts and intents of the heart . it is designed of god to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the effectuall working of his power . see joh. . , . cor. . . cor. . . gal. . . by vertue of this power , it brought forth fruit in all the world . col. . . without sword , without ( for the most part ) miracles , without humane wisdome , or oratory , without any inducements or motives , but what were merely and solely taken from it's selfe , consisting in thinges , that eye had not seene , nor eare heard , nor could enter into the heart of man to conceive ; hath it exerted this it's power and efficacy , to the conquest of the world ; causing men of all sorts , in all times and places , so to fall downe before its divine authority , as immediatly to renounce all that was deare to them in the world , and to undergoe whatever was draedful , terrible and destructive to nature in all it 's dearest concernments . sect. . it hath been the worke of many to insist on the particulars , wherein this power exerts it's selfe : so that i shall not enlarge upon them . in generall they have this advantage , that as they are all spirituall , so they are such , as have their seate dwelling and abode in the hearts and consciences of men , whereby they are not liable to any exception as though they were pretended . men cannot harden themselves in the rejection of the testimony they give , by sending for magitians to doe the like ; or by any pretence that it is a common thing , that is befallen them on whom the word puts forth it 's power . the seate and residence of these effects , is safeguarded against all power & authority but that of god. its diveing into the hearts consciences & secret recesses of the minds of men , its judging and sentencing of thē in themselves , it's cōvictions , terrours , conquests , and killing of men ; it 's converting , building up , making wise , holy , obedient , its administring consolations in every condition , and the like effects of it's power are usually spoken unto . sect. . these are briefly the foundations of the answer returned to the enquiry formerly laid downe which might abundantly be enlarged . how know we that the scripture is the word of god ; how may others come to be assured thereof ? the scripture , say we , beares testimony to it's selfe , that it is the word of god ; that testimony is the witnesse of god himselfe , which who so doth not accept and believe , he doth what in him lyes to make god a lyar ; to give us an infallible assurance that in receiving this testimony , we are not imposed upon by cunningly devised fables , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the scriptures , have that glory of light and power accompanying of them , as wholy distinguisheth them by infallible signes and evidences from all words and writings not divine , conveying their truth and power , into the soules and consciences of men , with an infalible certainty . on this account are they received , by all that receive them as from god ; who have any reall distinguishing foundation of their faith , which would not be , seperated from these grounds , as effectuall an expedient for the reception of the alcoran . chap. v. of the testimony of the spirit . traditions . miracles . sect. . before i proceed to the consideration of those other testimonies , which are as arguments drawne from those innate excellencies , and properties of the word which i have insisted on , some other things whose right understanding is of great importance in the cause underdebate , must be laid downe and stated . some of these referre to that testimony of the spirit , that is usually and truly pleaded , as the great ascertaining principle , or that , on the account whereof , we receive the scriptures to be the word of god. that it may be seene , in what sense , that is usually delivered by our divines , and how farre there is a coincidence between that assertion , and what we have delivered , i shall lay downe what that testimony is , wherein it consists , and what is the weight or stresse that we lay upon it . sect. . that the scripture be received as the word of god , there is required a twofold efficacy of the spirit . the first respects the subject or the mind of man that assents unto the authority of the scripture ; now concerning this act , or worke of the spirit , whereby we are enabled to believe the scripture , on the account whereof we may say that we receive the scripture to be the word of god , or upon the testimony of the spirit , i shall a little enquire , what it is , and wherein it doth consist . sect. . st . then , it is not an outward or inward vocal testimony concerning the word , as the papists would impose upon us to believe and assent . we doe not affirme that the spirit immediatly , by himselfe , saith unto every individuall believer , this book is , or containes the word of god ; we say not that the spirit ever spake to us of the word , but by the word . such an enthusiasme as they fancy is rarely pretended , and where it is so , it is for the most part quickly discovered to be a delusion . we plead not for the usefulnesse , much lesse the necessity of any such testimony . yea the principles we have laid downe , resolving all faith into the publick testimony of the scriptures themselves , doe render all such private testimonies altogether needlesse . sect. . ly . this testimony of the spirit consists not in a perswasion that a man takes up , he knowes not well how , or why ; only this he knowes , he will not depose it though it cost him his life . this would be like that , which by morinus is ascribed to the church of rome , which though it knew no reason why it should preferre the vulgar latine translation before the originall , yet by the guidance of the spirit would doe so , that is unreasonably . but if a man should say , that he is perswaded that the scripture is the word of god , and that he will dye a times to give testimony thereunto ; and not knowing any reall ground of this perswasion , that should beare him out in such a testimony , shall ascribe it to the spirit of god , our concernment lyes not in that perswasion . this may befall men by the advantage of traditions , whereof men are usually zealous ; and obstinate in their defence . education in some constitutions will give pertinacy in most vaine and false perswasions . it is not then a resolution and perswasion induced into our minds we know not how , built we know not upon what foundations , that we intend in the assignation of our receiving the scripture , to be the word of god , to the effectuall worke and witnesse of the holy ghost . sect. . two things then we intend by this vvorke of the spirit upon the mind of man . his communication of of spirituall light ; by an act of his power , enabling the mind to discerne the saving truth , majesty , and authority of the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is a blindnesse , a darknesse upon the minds of men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that not only disenables them from discerning the things of god , in their certainty , evidence , necessity , and beauty ; ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ) but also causes them to judge amisse of them ; as things weake and foolish , darke , unintelligible , not answering to any principle of wisdome whereby they are guided : cor. . whilst this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abides on the minds of men , it is impossible that they should on any right abiding foundation assent to the word of god. they may have a prejudicate opinion , they have no faith concerning it . this darknesse then must be removed by the communication of light by the holy ghost , which work of his illumination is commonly by others spoken unto ; and by me also in another place . sect. . . the holy ghost together with , and by his worke of illumination , taking off the perverse disposition of mind that is in us by nature , with our enmity to , and aversation from the things of god , effectually also perswades the mind , to a receiving and admitting of the truth , wisdome , and authority of the word ; now because this perverse disposition of mind , possessing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soule , influences the will also into an aversation and dislike of that goodnesse , which is in the truth proposed to it ; it is removed by a double act of the holy ghost . § . . he gives us wisdome , understanding , a spirituall judgment , whereby we may be able to compare spirituall things with spirituall , in a spirituall manner , and to come thereby to a cleare and full light of the heavenly excellency and majesty of the word ; and so enables us to know of the doctrine , whither it be of god. under the benefit of this assistance , all the parts of the scripture in their harmony and correspondency , all the truths of it in their power and necessity , come in together to give evidence one to another , and all of them to the whole ; i meane as the mind is enabled to make a spirituall judgment of them . § . . he gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a spirituall sense , a tast of the things themselves upon the mind , heart , and conscience ; when we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senses exercised to discerne such things . these things deserve a more full handling , and to be particularly exemplified from scripture , if the nature of our present designe would admit thereof . sect. . as in our naturall estate in respect of these things of god , the mind is full of vanity , darknesse , blindnesse , yea is darkness its selfe , so that there is no correspondency between the faculty and the object ; and the will lies in an utter unacquaintednesse , yea impossibility of any acquaintance with the life , power , savour , sweetnesse , relish , and goodnesse , that is in the things proposed to be known and discerned , under the darke shades of a blind mind ; so for a removall of both these , the holy ghost communicates light to the understanding , whence it is able to see and judge of the truth , as it is in jesus , and the will being thereby delivered from the dungeon wherein it was , and quickened a new , performes its office , in embracing what is proper and suited unto it in the object proposed . the spirit indeed discovereth to every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; according to the counsell of his will ; but yet in that way , in the generall whereby the sun gives out his light and heate , the former making way for the latter : but these things must not now be insisted on . sect. . now by these works of the spirit , he doth , i say , perswade the mind concerning the truth and authority of the scripture ; and therein leave an impression of an effectuall testimony within us : and this testimony of his , as it is authoritative , and infallible in its selfe , so of inconceivably more efficacy , power and certainty unto them that doe receive it , then any voice , or internall word , boasted of by some , can be . but yet this is not the work of the spirit at present enquired after . sect. . there is a testimony of the spirit , that respects the object , or the word its selfe ; and this is a publick testimony , which , as it satisfies our soules in particular , so it is , and may be pleaded , in reference unto the satisfaction of all others , to whom the word of god shall come . the holy ghost speaking in and by the word , imparting to it vertue , power , efficacy , majesty and authority , affords us the witnesse , that our faith is resolved unto . and thus whereas there are but two heads , whereunto all grounds of assent do belong , namely authority of testimony , and the selfe evidence of truth , they do here both concurre in one . in the same word we have both the authority of the testimony of the spirit , and the selfe evidence of the truth spoken by him ; yea so , that both these are materially one and the same , though distinguished in their formall conceptions . i have been much affected with those verses of dante 's the italian poet , which some body hath thus word for word turned into latine . — larga pluvia spiritus sancti quae est diffusa super veteres , & super novas membranas , est syllogismus qu● eam mihi conclusit acutè adeo ut prae illa omnis demonstratio mihi videatur obtusa . the spirits communication of his owne light , and authority to the scripture , as evidences of its originall , is the testimony pleaded for . sect. . when then we resolve our faith into the testimony of the holy ghost , it is not any private whisper , word , or voyce given to individuall persons ; it is not the secret and effectuall perswasion of the truth of the scriptures , that falls upon the minds of some men , from various involved considerations of education , tradition , and the like , whereof they can give no particular account : it is not the effectuall work of the holy ghost upon the minds and wills of men , enabling them savingly to believe , that is intended ; the papists for the most part pleading about these things , do but shew their ignorance and malice . but it is the publick testimony of the holy ghost given unto all , of the word , by and in the word , and its own divine light , efficacy , and power . sect. . thus far then have we proceeded . the scripture , the written word hath its infallible truth in its selfe ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joh. . from whence it hath its verity , thence it hath its authority ; for its whole authority is founded in its truth . it s authority in its selfe , is its authority in respect of us ; nor hath it any whit more in its selfe , then de jure it hath towards and over all them to whom it comes ; that de facto some do not submit themselves unto it , is their sin & rebellion . this truth and consequently this authority , is evidenced and made known to us , by the publick testimony which is given unto it by the holy ghost speaking in it , with divine light and power , to the minds , soules , and consciences of men : being therein by its selfe proposed unto us , we being enlightned by the holy ghost , ( which in the condition wherein we are , is necessary for the apprehension of any spirituall thing or truth in a spirituall manner ) we receive it , and religiously subject our soules unto it , as the vvord and vvill of the everliving , soveraigne god , and judge of all ▪ and if this be not a bottome and foundation of faith , i here publickly professe , that for ought i know , i have no faith at all . sect. . having laid this stable foundation ; i shall with all possible brevity consider some pretences , and allegations , for the confirmation of the authority of the scripture , invented and made use of by some , to divert us from that foundation , the closing wherewith , will in this matter alone bring peace unto our soules ; and so this chapter shall as it were , lay in the ballance , and compare together , the testimony of the spirit before mentioned and explained , and the other pretences and pleas , that shall now be examined . sect. . . some say , when on other accounts they are concerned so to say , that we have received the scripture from the church of rome , who received it by tradition , and this gives a credibility unto it . of tradition in generall , without this limitation which destroies it , of the church of rome , i shall speak afterwards . credibility , either keeps within the bounds of probability , as that may be heightned to a manifest uncontr●leablenesse , whilst yet its principles exceed not that sphere ; in which sense it belongs not at all to our present discourse ; or it includes a firme , suitable foundation , for faith supernaturall and divine . have we in this sense received the scripture from that church , as it is called ? is that church able to give such a credibility to any thing ? or doth the scripture stand in need of such a credibility to be given to it from that church ? are not the first most false , and is not the last blasphemous ? to receive a thing from a church , as a church , is to receive it upon the authority of that church : if we receive any thing from the authority of a church , we do it not because the thing its selfe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worthy of acceptation , but because of the authority alleadged . if then we thus receive the scriptures from the church of rome , why ( in particular ) do we not receive the apocryphall books also , which she receives ? how did the church of rome re●eive the scriptures ? shall we say that she is authorized to give out what seemes good to her , as the word of god ? not : but she hath received them by tradition ; so she pleads , that she hath received the apocryphall books also ; we then recive the scriptures from rome ; rome by tradition ; we make our selves judges of that tradition ; and yet rome saith , this is one thing , that she hath by the same tradition , namely , that she alone is judge of what she hath by tradition ; but the common fate of lyars is befallen that harlot : she hath so long , so constantly , so desperately lyed in many , the most things that she professeth , pretending tradition for them , that indeed she deserves not to be believed , when she telleth the truth . besides , she pleads that she received the scriptures from the beginning , when it is granted that the copies of the hebrew of the old , and greek of the new testament were only authentick : these she pleads now under her keeping to be woefully corrupted , and yet is angry that we believe not her tradition . sect. . some adde that we receive the scripture to be the word of god upon the account of the miracles that were wrought at the giving of the law , and of the new testament ; which miracles we have received by universall tradition . but first i desire to know whence it comes to passe , that seeing our saviour jesus christ wrought many other miracles besides those that are written , joh. . . ch . . . and the apostles likewise , they cannot by all their traditions help us to so much as an obscure report of any one , that is not written ; ( i speak not of legends ) which yet at their performance were no lesse known then those that are ; nor were lesse usefull for the end of miracles then they . of tradition in generall afterwards ▪ but is it not evident that the miracles whereof they speak , are preserved in the scripture and no otherwise ? and if so ; can these miracles operate upon the understanding or judgment of any man , unlesse they first grant the scripture to be the word of god , i meane to the begetting of a divine faith of them , even that there were ever any such miracles . suppose these miracles alleadged , as the ground of our believing of the word , had not been written , but like the sybills leaves had been driven up and downe , by the worst and fiercest wind that blowes in this world , the breath of man ; those who should keepe them by tradition , that is men , are by nature so vaine , foolish , malicious , such lyars , adders , detracters , have spirits and minds so unsuited to spirituall things , so liable to alteration in themselves , and to contradiction one to another , are so given to impostures , and are so apt to be imposed upon , have been so shuffled and driven up and downe the world in every generation , have for the most part so utterly lost the remembrance of what themselves are , whence they come , or whether they are to goe , that i can give very little credit to what i have nothing but their authority to rely upon for , without any evidence from the nature of the thing it 's selfe . sect. . abstracting then from the testimony given in the scriptures to the miracles wrought by the prime revealers of the mind and will of god in the word ; and no tolerable assurance as to the businesse in hand , where a foundation for faith is enquired after , can be given that ever any such miracles were wrought . if numbers of men may be allowed to speake , we may have a traditionall testimony given to the blasphemous figments of the alcoran , under the name of true miracles . but the constant tradition of more than a yeares , carried on by innumerable multitudes of men , great , wise , and sober , from one generation to another , doth but set open the gates of hell for the mahumetans ; yet setting aside the authority of god in his word , and what is resolved thereinto , i know not why they may not vye traditions with the rest of the world . the world indeed is full of traditions flowing from the word ; that is , a knowledge of the doctrines of the word in the minds of men ; but a tradition of the word , not resolved into the word , a tradition referred to a fountaine of sense in seeing , and hearing , preserved as an orall law , in a distinct channel , and streame by it's selfe , when it is evidenced , either by instance in some particular preserved therein , or in a probability of securing it through the generations passed , by a comparison of some such effect in things of the like kind , i shall be ready to receive it . sect. . give me then , as i said before , but the least obscure report , of any one of those many miracles that were wrought by our saviour and the apostles , which are not recorded in the scriptures , and i shall put more valuation on the pretended traditions , than i can as yet perswade my selfe unto . besides ! many vvriters of the scripture wrought no miracles , and by this rule their writings are left to shift for themselves . miracles indeed were necessary to take of all prejudices from the persons , that brought any new doctrine from god ; but the doctrine still evidenced it's selfe : the apostles converted many , where they wrought no miracles . act. . , ; and where they did so worke , yet they for their doctrine , and not the doctrine on their account was received . and the scripture now hath no lesse evidence and demonstration in it's selfe of it's divinity , than it had , when by them it was preached . sect. . but because this tradition is pretended with great confidence as a sure bottome and foundation for receiving of the scriptures , i shall a little farther enquire into it . that which in this case is intended , by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tradition , is a report of men , which those who are present have received from them that are gone before them . now this may be either of all the men of the world , or only of some of them ; if of all ; either their suffrages must be taken in some convention , or gathered up from the individualls as we are able , and have opportunity . if the first way of receiving them were possible , which is the utmost improvement that imagination can give the authority enquired after , yet every individuall of men being a liar , the whole convention must be of the same complexion , and so not be able to yeild a sufficient basis to build a faith upon , cui non potest subesse falsum , that is infallible , and cannot possibly be deceived : much lesse is there any foundation for it , in such a report as is the emergencie of the assertion of individualls . sect. . but now if this tradition be alledged as preserved only by some in the world , not the halfe of rationall creatures , i desire to know , what reason i have to believe those who have that tradition , or plead that they have it , before and against them who professe they have no such report delivered to them from their forefathers ; is the reason hereof because i live among these who have this tradition , and they are my neighbours whom i know ? by the same rule those who live among the other parts of men , are bound to receive what they deliver them upon tradition ; and so men may be obliged to believe the alcoran to be the word of god. sect. . it is more probable it will be answered , that their testimony is to be received because they are the church of god ; but it doth not yet appeare , that i can any other way have any kowledge of them so to be , or of any authority that any number of men , more , or lesse , can have in this case , under that name or notion , unlesse by the scripture it 's selfe ; and if so , it will quickly appeare what place is to be allotted to their testimony , who cannot be admitted as witnesses , unlesse the scripture it 's selfe be owned and received ; because they have neither plea nor claime to be so admitted , but only from the scripture : if they shall averre , that they take this honour to themselves , and that without relation to the scripture they claime a right of authoritative witnesse bearing in this case , i say againe , upon the generall grounds of naturall reason , and equity , i have no more inducements to give credit to their assertions , then to an alike number of men holding out a tradition utterly to the contrary of what they assert . sect. . but yet suppose , that this also were granted , and that men might be allowed to speake in their owne name and authority , giving testimony to themselves , which upon the hypothesis under consideration , god himselfe is not allowed to doe ; i shall desire to know whither , when the church declares the scriptures to be the word of god unto us , it doth apprehend any thing in the scripture as the ground of that judgment and declaration or no ? if it sayes no ; but that it is proposed upon it's sole authority ; then surely if we thinke good to acquiesse in this decision of this doubt and enquiry , it is full time for us , to lay aside all our studdies and enquiries after the mind of god , and seek only what that man , or those men say , who are intrusted with this authority , as they say , and as they would have us believe them , though we know not at all how or by what meanes they came by it ; seeing they dare not pretend any thing from the scripture , least thereby they direct us to that , in the first place . sect. . if it be said , that they doe upon other accounts judge and believe the scripture to be true , and to be the word of god ; i suppose it will not be thought unreasonable if we enquire after those grounds and accounts , seeing they are of so great concernement unto us ; all truths in relations consisting , in their consonancy and agreement , to the nature of the things they deliver , i desire to know how they came to judge of the consonancy , betweene the nature of the things delivered in the scripture , and the delivery of them therein ? the things whereof we speake being heavenly , spirituall , mysterious , and supernaturall , there cannot be any knowledge obtained of them but by the word it 's selfe . how then can they make any judgment of the truth of that scripture in the relation of these things , which are no where to be known ( i speak of many of them ) in the least , but by that scripture its selfe . sect. . if they shall say , that they found their judgment and declaration upon some discovery , that the scripture makes of its selfe unto them ; they affirme the same that we plead for : only they would very desireously appropriate to themselves the priviledge of being able to discerne that discovery so made in the scripture . to make good this claime , they must either plead somewhat from themselves , or from the scriptures : if from themselves , it can be nothing , but that they see , like the men of china , and all others are blind , or have but one eye at the best , being wiser then any others , and more able to discerne then they . now though i shall easily grant them to be very subtle and cunning , yet that they are so much wiser then all the world besides , that they are meet to impose upon their beliefe things that they neither do , nor can discerne or know , i would not be thought to admit , untill i can believe my selfe and all others not of their society or combination , to be beasts of the field , and they as the serpent amongst us . sect. . if it be from the scripture that they seek to make good this claime ; then as we cause them there to make a stand , which is all we aime at , so their plea must be from the promise of some speciall assistance granted to them for that purpose ; if their assistance be that of the spirit , it is either of the spirit that is promised to believers , to worke in them as before described and related , or it is some private testimony that they pretend is afforded to them ; if the former be affirmed , we are in a condition , wherein the necessity of devolving all on the scripture its selfe , to decide and judge who are beleivers , lies in every ones view ; if the latter , who shall give me assurance , that when they pretend that witnesse and testimony , they do not lye and deceive ; we must here certainly go either to the scrippture , or to some cunning man to be resolved . isa . . , . sect. . i confesse the argument which hath not long since been singled out , and dextrovsly mannaged by an able and learned pen , namely ; of proving the truth of the doctrine of the scripture , from the truth of the story , and the truth of the story from the certainty there is that the writers of the books of the bible , were those persons whose names and inscriptions they beare ; so pursuing the evidence , that what they wrote was true and known to them so to be , from all requisita that may possibly be sought after for the strengthening of such evidence , is of great force and efficacy . it is i say of great force and efficacy as to the end for which it is insisted on ; that is to satisfy mens rational enquiries ; but as to a ground of faith , it hath the same insufficiency with all other arguments of the like kind ; though i should grant that the apostles & penmen of the scripture were persons of the greatest industry , honesty , integrity , faithfullnesse , holinesse that ever lived in the world , as they were ; and that they wrote nothing , but what themselves had as good assurance of ▪ as what men by their senses of seeing and hearing are able to attaine ; yet such a knowledge and assurance is not a sufficient foundation for the faith of the church of god ; if they received not every word by inspiration , and that evidencing it's selfe unto us , otherwise then by the authority of their integrity , it can be no foundation for us to build our faith upon . sect. . before the committing of the scriptures to writing , god had given the world an experiment what keepers men were of this revelation by tradition ; within some hundreds of yeares after the flood , all knowledge of him , through the craft of sathan , and the vanity of the minds of men which is unspeakable , was so lost , that nothing , but as it were the creation of a new world , or the erection of a new church state by new revelations , could relieve it . after that great triall what can be farther pretended , on the behalfe of tradition i know not . sect. . the summe of all is ; the mercifull good providence of god , having by divers and various meanes ; using therin amongst other things , the ministry of men and churches , preserved the writings of the old and new testament in the world ; and by the same gratious disposall afforded them unto us , they are received and submitted unto by us , upon the grounds and evidences of their divine originall before insisted on . sect . upon the whole matter then , i would know , whither if the scriptures should be brought to any man , when , or where , he could not possibly have it attested to be the word of god , by any publick or private authority of man , or church , tradition , or otherwise , he were bound to believe it or no ? whither he should obey god in believing , or sin in the rejecting of it ? suppose de do but take it into consideration , doe but give it the reading or hearing , seeing in every place it avers it's selfe to be the word of god , he must of necessity either give credit unto it , or disbelieve it ; to hang in suspense , which ariseth from the imperfect actings of the faculties of the soule , is in it's selfe a weaknesse , and in this case being reckoned no the worst side , is interpretatively a rejection . if you say it were the duty of such an one to believe it , you acknowledge in the scripture it 's selfe a sufficient evidence of it's own originall authority ; without which it can be no man's duty to believe it . if you say , it would not be his sinne to reject and refuse it , to disbelieve all that it speakes in the name of god ; then this is that you say ; god may truly and really speake unto a man , ( as he doth by the scripture ) and yet that man not be bound to believe him . we deale not thus with one another . sect. . to wind up then the plea insisted on in the foregoing chapter , concerning the selfe evidencing light and power of the scripture , from which we have diverted , and to make way for some other considerations , that tend to the confirmation of their divine originall , i shall close this discourse with the two generall considerations following . sect. . then laying aside these failing pleas , there seemes to be a morall impossibility that the word of god , should not manifest it 's own originall , and it's authority from thence . quaelibet herba deum . there is no worke of god , as was shewed , but reveales it's authour . a curious artificer imparts that of forme , shape , proportion , and comelinesse to the fruit of his invention , and worke of his hands , that every one that looks upon it , must conclude , that it comes from skill and ability . a man in the delivery of his mind in the writing of a book , will give it such an impression of reason , that though you cannot conclude that this , or that man wrote it , yet you must , that it was the product of a man , or rationall creature : yea some individuall men of excellency in some skill , are instantly knowne by them , that are able to judge in that art or skill , by the effects of their skill . this is the peice , this is the hand , the worke of such an one . how easy is it for those who are conversant about antient authours to discover an authour by the spirit and stile of his writings . now certainly this is strange beyond all beliefe , that almost every agent should give an impresse to it's worke , whereby it may be appropriated unto him , and only the word , wherein it was the designe of the great and holy god to give us a portraiture as it were of his wisdome , holinesse and goodnesse , so farre as we are capable of an acquaintance with him in this life , is not able to declare and evince it's originall . that god who is prima veritas , the first and soveraigne truth , infinitely seperated and distinguished from all creatures on all accounts whatever , should write a book , or at least immediately indite it , commanding us to receive it as his , under the penalty of his eternall displeasure , and yet that booke not make a sufficient discovery of it's selfe to be his , to be from him , is past all beliefe . let men that live on things received by tradition from their fathers , who perhaps never had sense of any reall transaction betweene god and their soules , who scarse ever perused the word seriously in their lives , nor brought their consciences to it ; please themselves in their owne imaginations ; the sure anchor of a soule that would draw nigh to god in and by his word , lyes in the things laid downe . sect. . i suppose it will not be denyed but that it was the mind and will of god , that those to whom his word should come , should owne it and receive it as his ; if not , it were no sinne in them to reject it , unto whom it doth so come ; if it were , then either he hath given those characters unto it , and left upon it that impression of his majesty whereby it might be knowne to be his , or he hath not done so ; and that either because he would not , or because he could not ; to say the latter , is to make him more i●firme than a man , or other wormes of the earth , than any naturally e●fectuall cause . he that saith the former , must know , that it is incumbent on him , to yeild a satisfactory account , why god would not doe so , or else he will be thought blasphemously to impute a want of that goodnesse & love of mankind unto him , which he hath in infinite grace manifested to be in himselfe . that no man is able to assigne any such reason , i shall firmly believe , untill i find some attempting so to doe ; which as yet none have arrived at that height of impudence and wickednesse as to owne . sect. . ly . how horrible is it to the thoughts of any saint of god , that the scripture should not have it's authority from it's selfe . tertullian objects this to the gentiles ; apol. cap. . facit & hoc ad causam nostram , quod apud vos de humano arbitratu divinitas pensitatur ; nisi homini deus placuerit , deus non erit ; homo ja● deo propiti●s esse debebit . would it be otherwise in this case if the scripture must stand to the mercy of man for the reputation of its divinity ? nay of its verity ; for whence it hath its authority , thence it hath its verity also , as was observed before ; and many more words of this nature might be added . chap. vi. consequentiall considerations for the confirmation of the divine authority of the scripture . sect. . i said in the former chapter , that i would not employ my selfe willingly , ●o enervate or weaken any of the reasons or arguments that are usually insisted on , to prove the divine authority of the scripture . though i confesse , i like not to multiply arguments , that conclude to a probability only , and are suited to beget a firme opinion at best , where the principle intended to be evinced is de fide , and must be beleived with faith divine , and supernaturall . yet because some may happily be kept to some kind of adherence to the scriptures ; by meane grounds , that will not in their owne strength abide , untill they get footing in those that are more firme ; i shall not make it my businesse to drive them from their present station ; having perswaded them by that which is better . sect. . yea , because on supposition of the evidence formerly tenderd , there may be great use at severall seasons , of some consequentiall considerations and arguments to the purpose in hand , i shall insist on two of that kind , which to me , who have the advantage of receiving the word on the forementioned account , seeme not only to perswade , and in a great measure to convince to undeniable probability , but also to prevaile irresistably on the understanding of unprejudiced men , to close with the divine truth of it . sect. . the first of these is taken from the nature of the doctrine its selfe , contained in the scripture , the second from the mannagement of the whole designe therein ; the first is innate , the other of a more externall and rationall consideration . sect. . for the first of them , there are two things considerable in the doctrine of the scripture , that are powerfull , and if i may so say , uncontroleably prevalent as to this purpose . sect. . first its universall suitablenesse upon its first cleare discovery and revelation to all the entanglements and perple●ities of the soules of men , in reference to their relation to , and dependance upon god. if all mankind have certaine entanglements upon their hearts and spirits in reference unto god , which none of them that are not utterly brutish , do not wrestle withall , and which all of them are not able in the least to assoyle themselves in , and about , certainly that doctrine which is suited universally to satisfy all their perplexities , to calme and quiet their spi●its in all their tumultuatings , and doth break in upon them with a glorious efficacy to that purpose in its discovery and revelation , must needs be from that god , with whom we have to doe , and none else . from whom else i pray should it be . he that can give out such a word , ille mihi semper erit deus . sect. . now there are generall heads of things , that all and every one of mankind , not naturally brutish are perplexed withall , in reference , to their dependance on god , and relation to him . how they may worship him as they ought . how they may be reconciled , and at peace with him , or have an attonement for that guilt which naturally they are sensible of . vvhat is the nature of true blessednesse , and how they may attaine it , or how they may come to the enjoyment of god. sect. . that all mankind is perplexed and entangled with , and about these considerations , that all men ever were so , without exception more or lesse , and continue so to be to this day ; that of themselves , they miserably grope up and down in the dark , and are never able to come to any satisfaction , neither as to what is present , nor as to what is to come , i could manifest from the state , office , and condition of conscience , the indelible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and presumptions about them , that are in the hearts of all by nature . the whole history of all religion which hath been in the world , with the designe of all antient and present philosophy , with innumerable other uncontroleable convictions ( which also god assisting , i shall in another treatise declare ) do manifest this truth . sect. . that , surely then which shall administer to all and every one of them , equally and universally , satisfaction as to all these things , to quiet and calme their spirits , to cut off all necessity of any further enquiries , give them that wherein they must acquiesce , and wherewith they will be satiated , unlesse they will cast off that relation , and dependance on god , which they seek to confirme and settle ; surely i say , this must be from the all seeing , all-satisfying truth , and being , and from none else . now this is done by the doctrine of the scripture , with such a glorious uncontroleable conviction , that every one to whom it is revealed , the eyes of whose understanding are not blinded by the god of this world , must needs cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i have found that which in vaine i sought elsewhere , waxing foolish in my imaginations . sect. . it would be too long to insist on the severalls ; take one instance in the buisinesse of attonement , reconciliation , and acceptance with god. what strange horrible fruits and effects have mens contrivances on this account produced ? what have they not invented ? what have they not done ? what have they not suffered ? and yet continued in dread and bondage all their daies ? now with what a glorious soule appeasing light doth the doctrine of satisfaction and attonement , by the bloud of christ the son of god , come in upon such men ? this first astonisheth , then conquereth , then ravisheth , and satiateth the soule . this is that they looked for , this they were sick for , and knew it not . this is the designe of the apostles discourse in the first chapters of the epistle to the romans . let any man read that discourse from v. . of chap. the first , and onward , and he will see with what glory and beauty , with what full and ample satisfaction this doctrine breaks out . chap. . v. , , , , . sect. . it is no otherwise as to the particulars of present worship , or future blessednesse ; this meets with men in all their wandrings , stops them in their disquisitions , convinces them of the darknesse , folly , uncertainty , falsenesse of all their reasonings about these things ; and that with such an evidence and light , as at once subdues them , captivates their understanding , and quiets their soules : so was that old roman world conquered by it ; so shall the mahumetan be , in gods good and appointed time . sect. . of what hath been spoken , this is the summe . all mankind that acknowledge their dependance upon god , and relation to him , are naturally ( and cannot be otherwise ) grievously involved and perplexed in their hearts , thoughts , and reasonings , about the worship of god , acceptation with him having sinned , and the future enjoyment of him ; some with more cleare and distinct apprehensiōs , of these things ; some under more darke and generall notions of them are thus exercised ; to extricate themselves , and to come to some issue in and about these enquiries , hath been the great designe of their lives , the aime they had in all things they did , as they thought , well and laudably in this world . notwithstanding all which , they were never able to deliver themselves , no not one of them , or attaine satisfaction to their soules , but waxed vaine in their imaginations , and their foolish hearts were more and more darkened ; in this estate of things , the doctrine of the scripture comeing in with full , unquestionable satisfaction to all these , suited to the enquirings of every individuall soule , with a largenesse of wisdome , and depth of goodnesse , not to be fathomed , it must needs be from that god with whom we have to doe . and those who are not perswaded hereby , that will not cast anchor in this harbour , let them put to sea once more , if they dare ; turne themselves loose to other considerations , and try if all the forementioned perplexities do not inevitably returne . sect. . another consideration of the doctrine of the scripture to this purpose regards some particulars of it . there are some doctrines of the scripture , some revelations in it , so sublimely glorious , of so profound and mysterious an excellency , that at the first proposall of them , nature startles , shrinks , and is taken with horrour , meeting with that which is above it , too great and too excellent for it , which it could desirously avoid and decline ; but yet gathering it selfe up to them , it yeilds , and finds , that unlesse they are accepted , and submitted unto , though unsearchable , that not only all that hath been received , must be rejected , but also the whole dependance of the creature on god be dissolved , or rendred only dreadfull , terrible , and destructive to nature its selfe . such are the doctrines of the trinity , of the incarnation of the son of god , of the resurrection of the dead , of the new birth , and the like . at the first revelation of these things , nature is amazed , cries , how can these things be ? or gathers up it selfe to opposition ; this is babling , like the athenians ; folly , as all the wise greeks . but when the eyes of reason are a little confirmed , though it can never clearly behold the glory of this sun , yet it confesseth a glory to be in it , above all that it is able to apprehend . i could manifest in particular , that the doctrines before mentioned , and severall others are of this importance ; namely though great , above and beyond the reach of reason , yet upon search found to be such , as without submission to them , the whole comfortable relation between god and man must needs be dissolved . sect. . let us take a view in our way of one of the instances . what is there in the whole book of god , that nature at first sight doth more recoyle at , then the doctrine of the trinity ? how many do yet stumble & fall at it ? i confesse the doctrine its selfe is but sparingly , yet it is clearly and distinctly delivered unto us in the scripture . the summe of it is ; that god is one ; his nature , or his being , one ; that all the properties , or infinite essentiall excellencies of god , as god , do belong to that one nature and being . this god is infinitely good , holy , just , powerfull , he is eternall , omnipotent , omnipresēt ; & these things belong to none , but him that is that one god. that this god is the father , son , and holy ghost ; which are not diverse names of the same person , nor distinct attributes or properties of the same nature or being ; but one , another , and a third , all equally that one god , yet really distinguished between themselves by such uncommunicable properties , as cōstitute the one to be that one , and the other to be that other ; and the third to be that third . thus the trinity is not the union , nor unity of three , but it is a trinity in unity , or the ternary number of persons in the same essence ; nor doth the trinity in its formall conception denote the essence , as if the essence were comprehended in the trinity , which is in each person ; but it denotes only the distinction of the persons comprised in that number . sect. . this i say is the summe of this doctrine , as it is delivered unto us in the scripture . here reason is entangled ; yet after a while finds evidently , that unlesse this be embraced , all other things wherein it hath to do with god , will not be of value to the soule ; this will quickly be made to appeare . or all that communion which is here between god and man , founded on the revelation of his mind and will unto him , which makes way for his enjoyment in glory , there are these two parts . gods gratious communication of his love , goodnesse &c. with the fruits of them unto man : . the obedience of man unto god in a way of gratitude for that love , according to the mind and will of god revealed to him . these two comprise the whole of the entercourse between god and man. now when the mind of man is exercised about these things , he finds at last that they are so wrapped up in the doctrine of the trinity , that without the beliefe , receiving , and acceptance of it , it is utterly impossible that any interest in them , should be obteined , or preserved . sect. . for the first ; or the communication of god unto us in a way of love and goodnesse , it is wholly founded upon , and enwrapped in this truth , both as to the eternall spring , and actuall execution of it . a few instances will evince this assertion . the eternall fountaine of all grace , flowing from love and goodnesse , lies in gods election , or predestination . this being an act of gods will , cannot be apprehended , but as an eternall act of his wisdome , or word also . all the eternall thoughts of it's pursuit , lye in the covenant that was betweene the father and the son , as to the son 's undrtaking to execute that purpose of his . this i have at large elsewhere declared . take away then the doctrine of the trinity , and both these are gone ; there can be no purpose of grace by the father in the son , no covenant for the putting of that purpose in execution ; and so the foundation of all fruits of love & goodnesse , is lost to the soule . sect. . as to the execution of this purpose , with the actuall dispensation of the fruits of grace and goodnesse unto us , it lyes wholely in the unspeakable condescention of the son unto incarnation with what ensued thereon . the incarnation of the eternall word , by the power of the holy ghost , is the bottome of our participation of grace . without it , it was absolutely impossible that man should be made partake● of the favour of god. now this enwraps the whole doctrine of the trinity in it's bosome ; nor can once be apprehended , without it's acknowledgment . deny the trinity , and all this meanes of the communication of grace , with the whole of the satisfaction , and righteousnesse of christ falls to the ground . every tittle of it speakes this truth : and they who deny the one , reject the other . sect. . our actuall participation of the fruits of this grace , is by the holy ghost . we cannot our selves seize on them , nor bring them home to our owne soules . the impossibility hereof i cannot now stay to manifest . now whence is this holy ghost ? is he not sent from the father , by the son ? can we entertaine any thought of his effectuall working in us , and upon us , but it includes this whole doctrine ? they therefore who deny the trinity deny the efficacy of it's operation also . sect. . so it is , as to our obedience unto god , whereby the communion betweene god and man is compleated . although the formall object of divine worship be the nature of god ; and the persons are not worshipped as persons distinct , but as they are each of them god ; yet as god they are every one of them distinctly to be worshipped . so is it , as to our faith , our love our thanksgiving , all our obedience , as i have abundantly demonstrated in my treatise of distinct communion with the father in love , the son in grace , and the holy ghost in the priviledges of the gospell . thus without the acknowledgment of this truth , none of that obedience which god requireth at our hands , can in a due manner be performed . sect. . hence the scripture speakes not of any thing betweene god and us , but what is founded on this account . the father worketh , the son worketh , and the holy ghost worketh . the father worketh not but by the son and his spirit ; the son & spirit work not , but from the father . the father glorifieth the son ; the son glorifieth the father ; and the holy ghost glorifieth them both . before the foundation of the world , the son was with the father , and rejoyced in his peculiar worke for the redemption of mankind . at the creation , the father made all things , but by the son , and the power of the spirit . in redemption the father sends the son ; the son by his owne condescention undertakes the worke , and is incarnate by the holy ghost . the father as was said , communicates his love , and all the fruites of it unto us by the son ; as the holy ghost doth the merrits , and fruits of the mediation of the son. the father is not knowne nor worshipped , but by and in the son ; nor father or son but by the holy ghost , &c. sect. . upon this discovery the soule that was before startled at the doctrine in the notion of it , is fully convinced that all the satisfaction it hath sought after in it's seeking unto god , is utterly lost , if this be not admitted . there is neither any foundation left of the communication of love to him , nor meanes of returning obedience unto god. besides , all the things that he hath been enquiring after , appeare on this account in their glory , beauty & reality unto him : so that , that which most staggerd him at first in the receiving of the truth , because of it's deep mysterious glory , doth now most confirme him in the embracing of it , because of its necessity , power , and heavenly excellency . sect. . and this is one argument of the many belonging to the things of the scripture , that upon the grounds before mentioned , hath in it , as to my sense and apprehension , an evidence of conviction not to be withstood . sect. . another consideration of the like efficacy , may be taken from a briefe veiw of the whole scripture with the designe of it . the consent of parts or harmony of the scripture in it's selfe , and every part of it with each other , and with the whole , is commonly pleaded as an evidence of it's divine originall . thus much certainly it doth evince beyond all possible contradiction , that the whole proceedeth from one and the same principle ; hath the same authout ; and he wise , discerning , able to comprehend the whole compasse of what he intended to deliver and reveale . otherwise , or by any other , that onenesse of spirit , designe and ayme , in unspeakable variety and diversity of meanes of it's delivery , that absolute correspondency of it to it's selfe , and distance from any thing else , could not have been attained . now it is certaine , that this principle must be summum in it's kind ; either bonum , or malum . if the scripture be what it reveales and declares it selfe to be , it is then unquestionably the word of the living god , truth it's selfe ; for that it professeth of it's selfe , from the beginning to the ending ; to which profession all that it reveales answers absolutely , and unquestionably in a tendency to his glory alone . if it be not so , it must be acknowledged that the authour of it had a blasphemous designe to hold forth himselfe to be god , who is not so ; a malitious designe to deceive the sons of men , and to make them believe that they worship and honour god ; and obey him when they doe not ; and so to draw them into everlasting destruction , and that to compasse these ends of blasphemy , atheisme and malice , he hath laid out in a long course of time , all the industry and wisdome , that a creature could be made partaker of : now he that should doe thus , must be the devill , and none else ; no other creature can possibly arrive at that height of obstinacy in evill . now certainly whilst god is pleased to continue unto us any thing , whereby we are distinguished from the beasts that perish ; whilst there is a sence of a distance betweene good and evill abiding amongst men , it cannot fall upon the understanding of any man , that that doctrine which is so holy and pure , so absolutely leading to the utmost improvement of whatever is good , just , commendable and praise worthy , so suitable to all the light of god , of good and evil that remaines in us ; could proceed from any one everlastingly hardened in evill , and that in the pursuit of the wickedst designe , that that wicked one could possibly be engaged in ; namely to enthrone himselfe , and malitiously to cheat , cousen and ruine the soules of men ; so that upon necessity the scripture can own no authour but him , whose it is , even the living god. as these considerations are farre from being the bottome and foundation of our faith , in our assenting to the authority of god in the word ; so on the supposition of what is so , they have an usefullnesse , as to support in trialls and temptations , and the like seasons of difficulty : but of these things so farre . of the integrity & purity of the hebrevv and greek text of the scripture , with considerations on the prolegomena , and appendix to the late biblia polyglotta . oxford , printed by h. h. for tho : robinson . . chap. i. . the occasion of this discourse . . the danger of supposing corruptions in the originalls of the scripture . . the great usefullnesse of the biblia polyglotta . . the grounds of the ensuing animadversions . . the assertions proposed to be vindicated laid downe . . their weight and importance . . sundry principles in the prolegomena prejudiciall to the truth contended for , laid downe . . those principles formerly asserted by others . reasons of the opposition made to them . scte. . when this whole little precedent treatise was finished , and ready to be given out unto the stationer , there came to my hands the prolegomena and appendix to the biblia polyglotta lately published . upon the first sight of that volume , i was somewhat startled with that bulkie collection of various readings , which the appendix tenders to the view of every one th●t doth but cast an eye upon it . within a while after i found that others also men of learning and judgment , had apprehensions of that worke , not unlike those which my owne thoughts had suggested unto me . afterwards , considering what i had written , about the providence of god in the preservation of the originall copies of the scripture in the foregoing discourse , fearing least from that great appearance of variations in the originall copies , and those of all the translations published with so great care and diligence , there might some unconquerable objections against the truth of what i had asserted , be educed ; i judged it necessary to stop the progresse of those thoughts , untill i could get time to looke through the appendix , and the various lections in that great volume exhibited unto us , with the grounds and reasons of them in the prolegomena . having now discharged that taske , and ( as things were stated ) duty , i shall crave leave to deliver my thoughts to some things contained in them , which possibly men of perverse minds may wrest to the prejudice of my former assertions , to the prejudice of the certainty of divine truth , as continued unto us through the providence of god in the originalls of the scripture . sect. . what use hath been made , and is as yet made in the world , of this supposition , that corruptions have befallen the originalls of the scripture , which those various lections at first view seeme to intimate ; i need not declare . it is in breife , the foundation of mahumetisme , alcor . azoar . . the chiefest and principall prop of popery , the only pretence of fanaticall anti scripturists , & the root of much hidden atheisme in the world. at present there is sent unto me by a very learned person , upon our discourse on this subject , a treatise in english , with the latine title of fides divina , wherein it 's namelesse author , on this very foundation labours to evert and utterly render uselesse the whole scripture . how farre such as he may be strengthened in their infidelity by the consideration of these things , time will manifest . had there not been then a necessity incumbent on me , either utterly to desist from pursuing any thoughts of publishing the foregoing treatise , or else of giving an account of some things contained in the prolegomena and appendix , i should for many reasons have abstained from this employment . but the truth is , not only what i had written in the first chapter about the providence of god in the preservation of the scripture , but also the maine of the arguments afterwards insisted on by me , concerning the selfe evidencing power and light of the scripture , receiving in my apprehension a great weakning by the things i shall now speake unto , if owned and received as they are proposed unto us , i could not excuse my selfe from running the hazard , of giving my thoughts upon them . sect. . the wiseman tells us , that he considered all travell and every right worke , and that for this a man is envied of his neighbour , wh●ch saith he , is vanity and vexation of spirit , eccles . . . it cannot be denyed , but that this often fals out through the corruption of the hearts of men , that when works , right workes , are with most sore travell brought forth in the world , their authours are repayed with envy for their labour , which mixes all the issues of the best endeavours of men , with vanity , and vexation of spirit . hiereme of old and erasmus of late , are the usuall instances in this kind . that i have any of that guilt in a peculiar manner , upon me in reference to this worke of publishing the biblia polyglotta , which i much esteeme , or the authours and contrivers of it , a whom i know not , i can , with due consideration , and doe utterly deny . the searcher of all hearts , knowes i lye not . and what should possibly infect me with that leaven ? i neither professe any deep skill in the learning used in that worke , nor am ever like to be ingaged in any thing that should be set up in competition with it ; nor did ever know that there was such a person in the world , as the chiefe authour of this edition of the bibles , but by it . i shall then never faile on all just occasions , to commend the usefullnesse of this worke , and the learning diligence and paines of the worthy persons that have brought it forth ; nor would be wanting to their full praise in this place , but that an entrance into this discourse with their due commendations might be liable to misrepresentations . but whereas we have not only the bible published , but also private opinions of men , ( and collections of various readings ( really or pretendedly so we shall see afterwards , ) tending some of them as i apprehend , to the disadvantage of the great and important truth that i have been pleading for , tendred unto us , i hope it will not be grievous to any nor matter of offence , if using the same liberty , that they , or any of them whose hands have beene most eminent in this worke have done , i doe with ( i hope ) christian candor and moderation of spirit , briefly discover my thoughts upon some things proposed by them . sect. . the renownedly learned prefacer unto the arabick translation in this edition of it , tells us , that the worke of translating the pentateuch into that language , was performed by a jew , who took care to give countenance to his own private opinions , and so render them authenticke by bringing them into the text of his translation . it is not of any such attempt , that i have any cause to complaine , or shall so doe in reference to these prolegomena and appendix ; only i could have wished , ( with submision to better judgments be it spoken , ) that in the publishing of the bible , the sacred text , with the translations , and such naked historicall accounts of their originalls and preservation , as were necessary to have laid them faire and open to the judgment of the reader , had not been clogged with disputes and pleas for particular private opinions , imposed thereby with too much advantage on the minds of men , by their constant neighbourhood unto canonicall truth . sect. . but my present considerations being not to be extended beyond the concernement of the truth which in the foregoing discourse i have pleaded for , i shall first propose a briefe abstract thereof , as to that part of it , which seemes to be especially concerned , and then lay downe what to me appeares in it's prejudice in the volumes now under debate ; not doubting but a fuller account of the whole , will by some or other be spedily tendred unto the learned and impartiall readers of them . the summe of what i am pleading for , as to the particular head to be vindicated is ; that as the scriptures of the old and new testament , were immediatly , and entirely given out by god himselfe , his mind being in them represēted unto us , without the least interveniency of such mediums , and waies , as were capable of giving change or alteration to the least iota or syllable ; so by his good and mercifull providentiall dispensation , in his love to his word and church , his whole word as first given out by him , is preserved unto us entire in the originall languages ; where shining in its owne beauty and lustre , ( as also in all translations so farre , as they faithfully represent the originalls ) it manifests and evidences unto the consciences of men , without other forraigne help or assistance , its divine originall and authority . sect. . now the severall assertions or propositions contained in this position , are to me such important truths , that i shall not be blamed in the least by my own spirit , nor i hope by any others , in contending for them , judging them fundamentall parts of the faith once delivered to the saints ; and though some of them may seeme to be lesse weighty then others , yet they are so concatenated in themselves , that by the removall or destruction of any one of them , our interest in the others is utterly taken away . it will assuredly be granted , that the perswasion of the coming forth of the word immediately from god , in the way pleaded for , is the foundation of all faith , hope , and obedience . but what i pray will it advantage us , that god did so once deliver his word , if we are not assured also , that , that word so delivered , hath been by his speciall care and providence preserved entire and uncorrupt unto us ; or that it doth not evidence and manifest its selfe to be his word , being so preserved . blessed may we say were the ages past , who received the word of god in its unquestionable power and purity , when it shone brightly in its own glorious native light , and was free from those defects and corruptions , which through the default of men , in a long tract of time it hath contracted ; but for us , as we know not well where to lay a sure foundation of believing , that this book rather then any other doth conteine what is left unto us of that word of his , so it is impossible we should ever come to any certainty almost of any individuall vvord , or expression , whither it be from god or no ; far be it from the thoughts of any good man , that god whose covenant with his church , is , that his word and spirit shall never depart from it . isa . . . math. . . pet. . . cor. . math. . . hath left it in uncertainties , about the things that are the foundation of all that faith and obedience which he requires at our hands . as then i have in the foregoing treatise , evinced as i hope the selfe evidencing light and power of the scripture , so let us now candidly for the sake and in the persuit of truth , deale with a mind freed from prejudices and disquieting affections , save only the trouble that arises from the necessity of dissenting from the authors of so usefull a worke , addresse our selves to the consideration of what seems in these prolegomena and appendix to impaire the truth of the other assertions , about the entire preservation of the word as given out from god , in the copies which yet remaine with us . and this i shall doe , not doubting , but that the persons themselves concernd , will fairely accept and weigh , what is conscientiously tendred . sect. . as then i do with all thankfulnesse acknowledge that many things are spoken very honourably of the originalls in these prolegomena , and that they are in them absolutely preferred above any translation whatever , * and asserted in generall as the authentick rule of all versions , contrary to the thoughts of the publisher of the great parisian bibles , and his infamous hyperaspistes morinus ; so as they stand in their aspect unto the appendix of various lections , there are both opinions , and principles confirmed by suitable practises , that are of the nature and importance before mentioned . after a * long dispute to that purpose , it is determined , that the hebrew points or vowels and accents , are a novell invention of some judaicall rabbins , about or yeares after the giving out of the gospell . hence . an antiquity is ascribed to some translations , or at the least , above and before the invention of these points , whose agreement with the originall cannot therefore by just consequence be tryed by the present text , as now pointed and accented . . the whole credit of our reading and interpretation of the scripture , as far as regulated by the present punctation , depends solely on the faithfulnesse and skill of those jewes , whose invention this worke is asserted to be . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which sort are above in the hebrew bibles , are various lections , partly gathered by some judaicall rabbins out of ancient copies , partly their criticall amendments . and therefore after these various lections , as they are esteemed , are presented unto us , in their own proper order wherein they stand in the great bibles ( not surely to increase the bulke of divers readings , or to present a face of new variety to a lesse attentive observer but ) to evidence , that they are such various lections as above described , they are given us over a second time , in the method whereinto they are cast by capellus the great patriarch of these mysteries . . that there are such alterations befallen the originall , as in many places may be rectified by the translations that have been made of old . and therefore various lections may be observed and gathered out of those translations , by considering how they read in their copies , and wherein they differed from those which we now enjoy . . it is also declared , that where any grosse faults or corruptions are befallen the originalls , men may by their faculty of criticall conjecturing amend them , and restore the native lections that were lost ; though in generall without the authority of copies , this be not to be allowed . and therefore a collection of various readings out of grotius , consisting for the most part in such conjectures , is in the appendix presented unto us . . the voluminous bulke of various lections , as nakedly exhibited , seemes sufficient to be get scruples and doubts in the minds of men , about the truth of what hath been hitherto by many pretended concerning the preservation of the scripture through the care and providence of god. sect. . it is known to all men acquainted with things of this nature , that in all these , there is no new opinion coyned or maintained by the learned prefacer to these bibles . the severalls mentioned , have been asserted and maintained by sundry learned men . had the opinion about them been kept in the ordinary sphere of mens private conceptions in their own private writings , running the hazard of mens judgments on their own strength and reputation , i should not from my former discourse have esteemed my selfe concerned in them . every one of us must give an account of himselfe unto god. it will be well for us , if we are found holding the foundation . if we build hay and stubble upon it , though our work perish , we shall be saved . let every man in these things be fully perswaded in his own mind , it shall be to me no offence . it is their being laid as the foundation of the usefulnesse of these biblia polyglotta , with an endeavour to render them catholick , not in their own strength , but in their appendage to the authority , that on good grounds is expected to this work , that calls for a due consideration of them . all men who will find them stated in these prolegomena , may not perhaps have had leasure , may not perhaps have the ability to know what issue the most of these things have been already driven unto , in the writings of private men . sect. . as i willingly grant then , that some of these things may without any great prejudice to the truth , be candidly debated amongst learned men ; so taking them altogether , placed in the advantages they now enjoy , i cannot but look upon them , as an engine suited to the destruction of the important truth before pleaded for ; and as a fit weapon put into the hands of men of atheisticall minds and principles , such as this age abounds withall , to oppose the whole evidence of truth revealed in the scripture . i feare with some , either the pretended infallible judge , or the depth of atheisme will be found to lye at the door of these considerations . hoc ithacus vellet . but the debate of the advantage of either romanists or atheists from hence , belongs to another place and season . nor is the guilt of any consequences of this nature charged on the workmen , which yet may be fear'd from the worke its selfe . chap. ii. of the purity of the originals . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the scripture lost . that of moses , how , and how long preserved ; of the book found by hilkiah . of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the new testament . of the first copies of the originalls : the scribes of those copies not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what is ascribed to them . the great and incomparable care of the scribes of it . the whole vvord of god , in every tittle of it preserved entire in the copies of the originall extant . heads of arguments to that purpose . what various lections are granted in the originall of the old and new testament . sundry considerations concerning them , manifesting them to be of no importance . . . . . that the jews have not corrupted the text ; the most probable instances considered . sect. . having given an account of the occasion of this discourse , and mentioned the particulars that are , all , or some of them , to be taken into further consideration , before i proceed to their discussion , i shall by way of addition , and explanation to what hath been delivered in the former treatise , give a briefe account of my apprehensions concerning the purity of the present originall copies of the scripture , or rather copies of the originall languages , which the church of god doth now , and hath for many ages enjoyed , as her cheifest treasure ; whereby it may more fully appeare , what it is , we plead for and defend against the insinuations and pretences above mentioned . sect. . first then , it is granted that the individuall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of moses , the prophets , and the apostles , are in all probability , and as to all that we know , utterly perished and lost out of the world . as also the copies of ezra . the * reports mentioned by some to the contrary , are open fictions . the individuall inke and parchment , the rolls or books that they wrote , could not without a miracle have been preserved from mouldring into dust before this time . nor doth it seeme improbable , that god was willing by their losse to reduce us to a nearer consideration of his care and providence in the preservation of every tittle contained in them . had those individuall writings been preserved , men would have been ready to adore thē , as the jewes do their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their synagogues . sect. . moses indeed delivered his originall copy of the pentateuch , in a publick assembly unto the levites , ( that is , the sons of korah ) to be put into the sides of the arke , and there kept for a perpetuall monument . deut. . , . that individuall book was , i doubt not , preserved untill the destruction of the temple . there is indeed no mention made of the book of the law in particular , when the arke was solemnly carried into the holy place after the building of solomons temple ; chron. . , . but the tabernacle of the congregation continued untill then . that , and all that was in it , is said to be brought up : v. . now the placing of the book by the sides of the arke , being so solemne an ordinance , it was no doubt observed . nor is there any pretence to the contrary . some think the book found by hilkiah , in the daies of josiah , was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of moses , which was placed by the sides of the ark. it rather seemes to have been some antient sacred copy , used in the service of the temple , and laid up there ; as there was in the second temple , which was carried in triumph to rome . for besides that he speaks of his finding it in generall in the house of the lord , upon the occasion of the worke which was then done , chron. . . which was not , in , or about the holy place , where he , who was high priest , knew full well this book was kept , it doth not appeare that it was lawfull for him to take that sacred depositum from its peculiar archives to send it abroad , as he dealt with that book which he found . nay doubtlesse it was altogether unlawfull for him so to have done , it being placed there by a peculiar ordinance , for a peculiar or speciall end. after the destruction of the temple , all enquiry after that book is in vaine . the author of the d book of maccabees mentions not its hiding in nebo by jeremiah , with the arke and altar ; or by josiah , as say some of the talmudists . nor were it of any importance if they had . of the scripture preserved in the temple at its last destruction , josphus gives us a full account : de bello juda : lib. . cap. . sect. . for the scriptures of the new testament , it doth not appeare , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the severall writers of it were ever gathered into one volume ; there being now no one church to keep them for the rest . the epistles though immediately transcribed for the use of other churches : col. . , were doubtlesse kept in the severall churches , whereunto they were directed . from those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there were quickly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , transcribed copies given out to faithfull men , whilst the infallible spirit yet continued his guidance in an extraordinary manner . sect. . for the first transcribers of the originall copies , and those who in succeeding ages have done the like worke from them , whereby they have been propagated and continued down to us , in a subserviency to the providence and promise of god , we say not , as is vainly charged by morinus , and capellus , that they were all or any of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , infallible and divinely inspired , so that it was impossible for them in any thing to mistake . it is known , it is granted , that failings have been amongst them , and that various lections are from thence risen , of which afterwards . religious care and diligence in their work , with a due reverence of him , with whom they had to do , is all we ascribe unto them . not to acknowledge these freely in them , without cleare and unquestionable evidence to the contrary , is high uncharitablenesse , impiety , and ingratitude . this care and diligence we say , in a subserviency to the promise , and providence of god , hath produced the effect contended for . nor is any thing further necessary thereunto . on this account to argue ( as some do ) from the miscarriages and mistakes of men , their oscitancy and negligence in transcribing the old heathen authors , homer , aristotle , tully , we think it not tollerable in a christian , or any one that hath the least sense of the nature and importance of the word , or the care of god towards his church . shall we think that men who wrote out books , wherein themselves and others were no more concerned , then it is possible for men to be in the writings of the persons mentioned , and others like them , had as much reason to be carefull and diligent in that they did , as those who knew and considered that every letter and tittle that they were transcribing , was part of the word of the great god , wherein the eternall concernment of their own soules , and the soules of others did lye . certainly whatever may be looked for from the religious care and diligence of men , lying under a loving and carefull aspect from the promise and providence of god , may be justly expected from them who undertook that worke . however we are ready to owne all their failings , that can be proved . to assert in this case without proofe is injurious . sect. . the jewes have a common saying among them , that to alter one letter of the law is no lesse sinne , then to set the whole world on fire ; and shall we thinke that in writing it , they took no more care then a man would doe in writing out aristotle or plato , who for a very little portion of the world , would willingly have done his endeavour to get both their workes out of it ? considering that the word to be transcribed was every title and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it the word of the great god , that , that which was written , and as writen was proposed as his , as from him , that if any failings were made , innumerable eyes of men , owning their eternall concernement to lye in that word , were open upon it to discover it , and that thousands of copies were extant to try it by ▪ and all this knowne unto , and confessed by every one that undertooke this worke ; it is no hard matter to prove their care and diligence to have out gone that of other common scribes of heathen authors . the truth is , they are prodigious things that are related of the exact diligence and reverentiall care of the antient jewes in this worke , especially when they entrusted a copy to be a rule for the triall and standard of other private copies . maimonides in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. . , ; tells us that ben asher spent many yeares in the carefull exact writing out of the bible . let any man consider the things , which they affirme to prophane a booke or copy , and this will farther appeare . they are repeated by rabbi moses . tract at . de libro legis . cap. ; one of them , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if but one letter be wanting ; and an other , if but one letter be redundant . of which more shall be spoken if occasion be offered . even among the heathen , we will scarse thinke that the roman pontifices , going solemnly to transcribe the sybils verses , would doe it either negligently or treacherously , or alter one tittle from what they found written ; and shall we entertaine such thoughts of them , who knew they had to doe with the living god , and that in and about that , which is dearer to him , than all the world besides . let men then clamour as they please , and cry out of all men as ignorant and stupid which will not grant the corruptions of the old testament which they plead for , which is the way of morinus ; or let them propose their owne conjectures of the wayes of the entrance of the mistakes that they pretend are crept into the originall copies , with their remedies , which is the way of capellus , we shall acknowledge nothing of this nature but what they can prove by undeniable , and irrefragable instances , which as to any thing as yet done by them , or those that follow in their footsteps , appeares upon the matter to be nothing at all . to this purpose take our sense in the word of a very learned man. ut in iis libris qui sine vocalibus conscripti sunt , certum constantémque exemplarium omnium , tum excusarum scriptionem similémque omnino comperimus , sic in omnibus etiam iis quibus puncta sunt addita , non aliam cuipiam nec discrepantem aliis punctationem observavimus ; nec quisquam est qui ullo in loco diversa lectionis hebraicae exemplaria ab iis quae circumferuntur , vidisse se asserat , modo grammaticam rationem observatam dicat . et quidem dei consilio ac voluntate factum putamus , ut cum magna graecorum latinorúmque ferè omnium ejusdem auctoris exemplarium , ac praesertim manuscriptorū pluribus in locis varietas deprehendatur , magna tamen in omnibus hebraicis quaecunq , nostro saeculo inveninutur , bib iis , scriptionis aequalitas , similitudo atque constantia servetur quocunque modo scripta illa sint , sive solis consonantibus constent , sive punctis etiam instructa visantur ; arias montan. praefat. ad bibia interlin . de varia hebraicorum librorum scriptione & lectione . it can then with no coulour of probability be asserted , ( which yet i find some learned men too free in granting ) namely that there hath the same fate attended the scripture in its transcription , as hath done other bookes . let me say without offence ; this imagination asserted on deliberation , seemes to me to border on atheisme . surely the promise of god for the preservation of his word , with his love and care of his church , of whose faith and obedience that word of his is the only rule , require other thoughts at our hands . sect. . ly . we adde that the whole scripture entire , as given out from god , without any losse , is preserved in the copies of the originalls yet remaining ; what varieties there are among the copies themselves shall be afterwards declared ; in them all , we say , is every letter and title of the word . these copies we say , are the rule , standard and touch-stone of all translations antient or moderne , by which they are in all things to be examined , tryed , corrected , amended , and themselves only by themselves . translations containe the word of god , and are the word of god , perfectly or imperfectly according as they expresse the words , sense and meaning of those originalls . to advance any , all translations concurring , into an equality with the originalls , so to set them by it , as to set them up with it , on even termes , much more to propose and use them as meanes of castigating , amending , altering any thing in them , gathering various lections by them , is to set up an altar of our owne by the altar of god , and to make equall the wisdome , care , skill and diligence of men , with the wisdome , care and providence of god himselfe . it is a foolish conjecture of morinus from some words of epiphanius , that origen in his octopla placed the translation of the in the middest , to be the rule of all the rest ; even of the hebrew its selfe , that was to be regulated and amended by it . ( media igitur omnium catholica editio collocata erat , ut ad eam hebraea caeter aeque editiones exigerentur & emendarentur ; excercit . lib. . cap. . pag. . ) the truth is , he placed the hebrew , in hebrew characters in the first place as the rule and standard of all the rest ; the same in greeke characters in the next place , then that of aquila , then that of symmachus , after which , in the fifth place followed that of the mixed with that of theodotion . sect. . the various arguments giving evidence to this truth that might be produced , are too many for me now to insist upon ; and would take up more roome then is allotted to the whole discourse , should i handle them at large and according to the merit of this cause . . the providence of god in taking care of his word , which he hath magnified above all his name , as the most glorious product of his wisdome and goodnesse , his great concernement in this world , answering his promise to this purpose ; ly . the religious care of the church ( i speake not of the romish synagogue ) to whom these oracles of god were committed . ly . the care of the first writers in giving out authentique copies of what they had received from god , unto many which might be rules to the first transcribers . ly . the multiplying copies to such a number , that it was impossible any should corrupt them all , willfully or by negligence . ly . the preservation of the authentique copies : first in the jewish synagogues , then in christian assemblies , with reverence and diligence . ly . the dayly reading and studying of the word by all sorts of persons ever since it 's first writing , rendring every alteration lyable to immediate observation and discovery , and that all over the world : with , ly . the consideration of the many millions that looked on every tittle and letter in this booke as their inheritance , which for the whole world they would not be deprived of ; and in particular for the old testament ( now most questioned ) ly . the care of ezra and his companions , the men of the great synagoue , in restoring the scripture to its purity , when it had met with the greatest tryall that it ever underwent in this world considering the paucity of the copies then extant . ly . the care of the massorites from his dayes and downward , to keep perfect , and give an account of every syllable in the scripture , of which see buxtorfius : com : mas : with ; the constant consent of all copies in the world , so that as sundry learned men have observed , there is not in the whole mishna , gemara , or either talmud , any one place of scripture found otherwise read , then as it is now in our copies . . the security we have that no mistakes were voluntarily or negligently brought into the text before the coming of our saviour who was to declare all things , in that he not once reproves the jewes on that account , when yet for their false glosses on the word he spares them not . . afterwards the watchfulnesse which the two nations of jewes and christians , had alwaies one upon another , with sundry things of the like importance might to this purpose be insisted on . but of these things i shall speake againe if ocasion be offered . sect. . notwithstanding what hath been spoken , we grant that there are , and have been various lections in the old testament and the new ; for the old testament the keri and cethib ; the various readings of ben asher and ben nepthali ; of the easterne and westerne jewes evince it . of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i shall speake peculiarly afterwards : they present themselves to the view of every one that but lookes into the hebrew bible . at the end of the great rabbinicall bibles ( as they are called ) printed by bombergias at venice , as also in the edition of buxtorfius at basil , there is a collection of the various readings of ben asher , and ben nepthali ; of the easterne and westerne jewes ; we have them also in this appendix . for the two first mentioned , they are called among the jewes , one of them , r : aaron the son of r. moses of the tribe of asher ; the other r : moses the son of david , of the tribe of nepthali . they flourished , as is probable among the jewes , about the yeare of christ , or thereabouts ; & were teachers of great renowne , the former in the west or palestina , the latter in the east , or babilon . in their exact consideration of every letter , point , and accent of the bible wherein they spent their lives , it seemes they found out some varieties ; let any one run them through as they are presented in this appendix , he will find them to be so small , consisting for the most part in unnecessary accents of no importance to the sense of any word , that they deserve not to be taken notice of . for the various readings of the orientall , or babilonian , and occidentall or palestine jewes , all that i know of them , ( and i wish that those that know more of them would informe me better ) is that they first appeared in the edition of the bible by bombergius under the care of felix pratensis , gathred by r : jacob ben cajim who corrected that impression . but they give us no account of their originall . nor ( to professe my ignorance ) doe i know any that doe , it may be some doe ; but in my present hast , i cannot enquire after them . but the thing it 's selfe proclaimes their no importance , and capellus the most skillfull and diligent improver of all advantages for impairing the authority of the hebrew text , so to give countenance to his critica sacra , confesses that they are all triviall , and not in matters of any moment . besides these , there are no other various lections of the old testament . the conjectures of men , conceited of their owne abilities to correct the word of god , are not to be admitted to that title . if any other can be gathered , or shall be hereafter out of antient copies of credit and esteeme , where no mistake can be discovered as their cause , they deserve to be considered . men must here deale by instances not conjectures . all that yet appeares , impaires not in the least the truth of our assertion , that every tittle and letter of the word of god , remaines in the copies preserved by his mercifull providence for the use of his church . sect. . as to jewes , besides the mad and senselesse clamour in generall for corrupting the scriptures , three things are with most pretence of reason objected against them . . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tikkun sopherim ; or correctio scribarum , by which meanes it is confessed by elias , that places are corrected . but all things are here uncertaine , uncertaine that ever any such things were done ; uncertaine who are intended by their sopherim ; ezra and his companions most probably ; nor doe the particular places enumerated discover any such correction ; they are all in particular considered by glassius , lib. . tract . ; but the whole ter is satisfactory determined by buxtorfius in his letters to glassius , printed by him , and repeated againe by amama , anti : barb : bib : lib : . pag. . . because this thing is much insisted on by galatinus , to prove the jewes corrupting of the text , it may not be amisse to set downe the words of that great master of all jewish learning . sect. . ad tertium quaesitum tuum , de tikkun sopherim , voces hanc censuram suhiisse massora passim notat . recensio locorum in vestibulo libri numerorum , & ps . . utrobique non nisi recensentur , sed in num. . . duo exempla occurrunt , ut notat r : solomon . deest ergo unus locus mihi , quem ex nullo judaeo hactenus expiscari potui , nec magnus ille mercerus eum invenit . galatinus hoc thema non intellexit , & aliena exemplaadmiscet sic & alii qui corruptiones ista esse putant . nec ullum hactenus ex nostris sive evangelicis sive catholicis vidi , qui explicârit , quae fuerint scribae isti , & quales 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsorum . quàm antiquae hae notae de tikkun sint , liquidò mihi nondum constat . antiquior ipsarum memoria est in libro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui ante talmud babilonicum fertur conscriptus . dissentiunt tamen hebraei ; de ejus autore & tempore . in talmud neutro ulla planè istius tikkun mentio fit , cùm aliàs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longe minoris negotii in talmud commemoretur . si aliter ista loca fuissent aliquando scripta , onkelos & jonathan id vel semel expressissent . nec josephus reticuisset , qui contrarium hebraeis adscribit , nullam scilicet unquam literam mutatam fuiste in lege ab hebraeis popularibus suis , lib. . contra appionem . talmudistae in levit. . vers . ult . diversis locis notant , nec prophetae ulli licitum fuisse vel minimum in lege mutare vel innovare . quomodo ergo scribae quidam vulgares hanc audaciam sibi arrogâssent , textum sacrum in literis & sensu corrigere ? in silentio itaque omnium , in aurem tibi dico , sopherim hosce fuisse ipsos autores sacros , mosen & prophetas , qui nunquam aliter scripserunt , quàm hodiè scriptum legitur . at sapientes hebraeorum nasutiores , animadvertentes inconvenientiam quandam in istis locis , scripserunt , aliter istos autores loqui debuisse , & secundùm cohaerentiam propositi textus , sic vel sic scribere , sed pro eo maluisse sic scribere , & id sic efferre , ut illud hodie in textu est . veluti gen. . . lectum scriptum , & abraham adhuc stabat coram domino . itáne ? ubi legitur , inquiunt sapientes , quòd abraham venerit ad dominum , & steterit coram eo ; contrarium dicitur in praecedentibus , deus scilicet venit ad abraham , & dixit ad eum : num ego celo ab abrahamo &c. clamor sodomae & gomorrhae magnus est &c. ideoque moses scribere debuit . et dominus adhuc stabat coram abrahamo . at ita serviliter de deo loqui non decuit mosen , unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 correxit & mutavit stylum sermonis , honoris majoris causâ , & dixit : et abraham adhuc stabat &c. hinc r : salamo adjicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scribendum ipsi ( mosi ) erat , ( sen ) scribere debebat , et dominus stabat ; non quòd aliter sic scripserit anteâ , & postea id ab aliis scribis correctum sit , aut corruptum . hinc r. aben ezra . ad aliquot loca irridet nasutos , inquiens , nullo tikkun opus fuisse , id est , nihil esse , quod nasuti isti sapientes put ârint , autorem debuisse aliter ibi loqui vel scribere . vide & eum job . . . habes mysterium prolixè explicatum , in quo & multi hebraeorum impegerunt . thus farre buxtorfius . sect. . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are insisted on by the same galatinus ; but these are only about the use of the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foure or five times ; which seeme to be of the same rise with them foregoing . . sect. but that which makes the greatest cry at present is the corruption of psal . . ; where insteed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they digged or pierced , that is , my hands and feet , the present judaicall copies , as the antwerpe bibles also , read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a lion , so depraving the prophesy of our saviour's suffering , they digged or peirced my hands & my feet ; leaving it no sense at all ; as a lion my hands and my feet . simyon de mues upon the place , pleads the substitution of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a late corruption of the jewes ; at least that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the keri , and was left out by them . johannes isaak , lib. . ad lindan : professes that when he was a jew , he saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a book of his grandfathers : buxtorfe affirmes one to have been the cethib , the other the keri , and proves it from the massora ; and blames the antwerpe bibles for printing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the line . with him agree , genebrard , pagnin : vatablus , mercer , rivet , &c. others contend that cari , as a lion , ought to be retained ; repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they compassed me about ; affirming also that word to signifie to teare , rent , & strike , so that the sense should be , they tare my hands and feet as a lion. so voetius de insolubil : scripturae ; but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be here rendred sicut leo , most evince , partly from the anomalous position of the praefix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with camets , but chiefly from the massora , affirming that that word is taken in another sense then it is used , esa . . ; where it expresly signifies as a lion : the shorter determination is , that from the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the epenthesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the change which is used often of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as in the same manner it is , ezra , and the last ) in the third person plurall , the preterperfect tense of kal , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfoderunt , they digged , or peirced through my hands and my feet ; but to what purpose is this gleaning after the vintage of mr pococke to this purpose , in his excellent miscelanies . sect. . the place of old instanced in by justine martyr , ps . . v. . where he charges the jewes to have taken out those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ from the wood ; making the sense , the lord raigned from the wood , or the tree , so pointing out the death of christ on the crosse , is exploded by all : for besides that he speakes of the , not of the hebrew text , it is evident that those words were foisted into some few copies of that translation , never being generally received , as is manifested by fuller miscellan : l. . cap. . and it is a pretty story , that arias montanus tells us , of a learned man ( i suppose he meanes lindanus ) pretending that those words were found in an hebrew copy of the psalmes of venerable antiquity beyoud all exception here in england ; which copy coming afterwards to his hand , he found to be a spurious , corrupt novel transcript , wherein yet the pretended words were not to be found : arias mont. apparat. de variis lec : heb. & mass : and i no way doubt , but that we want opportunity to search and sift some of the copies that men set up against the common reading in sundry places of the new testament , we should find them , not one whit better , or of more worth than he found that copy of the psalmes . chap. iii. of various lections in the greeke copies of the new testament . sect. . for various lections in the greeke copies of the new testament , we know with what diligence and industry , they have been collected by some , and what improvement hath been made of those collections by others . protestants for the most part have been the chiefest collectors of them ; stephanus , camerarius , beza , camero , grotius , drusius , hensius , d'dieu , capellus , all folrowing erasmus , have had the prime hand in that worke . papists have plowed with their heifer to disparage the originall , and to cry up the vulgar latine ; a specimen of their endeavours we have in the late virulent exercitations of morinus . at first very few were observed . what an heape or bulke they are now swelled unto , we see in this appendix . the collection of them makes up a booke bigger than the new testament it selfe . of those that went before , most gave us only what they found in some particular copies that themselves were possessors of ; some those only which they judged of importance , or that might make some pretence to be considered whether they were proper or no ; here we have all , that by any meanes could be brought to hand , and that whether they are tollerably attested for various lections or no ; for as to any contribution unto the better understanding of the scripture from them ; it cannot be pretended . and whether this worke may yet grow , i know not . sect. . that there are in some copies of the new testament , and those some of them of some good antiquity , diverse readings , in things or words of lesse importance is acknowledged ; the proofe of it lyes within the reach of most , in the copies that we have ; and i shall not solicit the reputation of those who have afforded us others , out of their own private furniture . that they have been all needlesly heaped up together , if not to an eminent scandall is no lesse evident . let us then take a little view of their rise and importance . sect. . that the grecian , was once as it were the vulgar language of the whole world of christians is knowne . the writing of the new testament in that language in part found it so , and in part made it so . what thousands ? yea what millions of copies of the new testament were then in the world , all men promiscuously reading and studdying of the scripture , cannot be reckoned . that so many transcriptions , most of them by private persons , for private use , having a standard of correction in their publicke assemblies ready to releive their mistakes , should be made without some variation , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . from the copies of of the first ages , others in the succeeding have been transcribed , according as men had opportunity . from those which are come downe to the hands of learned men in this latterage , whereof very few or none at all , are of any considerable antiquity , have men made it their businesse to collect the various readings we speake of ; with what usefullnesse & serviceablenesse to the churches of god , others that look on must be allowed their liberty to judge . we know the vanity , curiosity , pride , and naughtinesse of the heart of man : how ready we are to please our selves , with things that seeme singular and remote from the observation of the many ; and how ready to publish them as evidences of our learning and diligence , let the fruit and issue be what it will. hence it is come to passe , not to question the credit of any man speaking of his m s s , ( which is wholly swallowed in this appendix ) that whatever varying word , syllable , or tittle , could be by any observed , wherein any book , though of yesterday , varyeth from the common received copy , though manifestly a mistake , superfluous , or deficient , inconsistent with the sense of the place , yea barbarous , is presently imposed on us as a various lection . sect. . as then i shall not speak any thing to derogate from the worth of their labour who have gathered all these various readings into one body or volume , so i presume i may take liberty without offence to say , i should more esteeme of theirs , who would indeavour to search and trace out these pretenders , to their severall originalls , and rejecting the spurious brood that hath now spawned its selfe over the face of so much paper , that ought by no means to be brought into competitiō with the cōmon reading , would reduce them to such a necessary number , whose consideration might be of some other use , then merely to create a temptation to the reader , that nothing is left sound and entire in the word of god. however now sathan seems to have exerted the utmost of his malice , men of former ages the utmost of their negligence , of these latter ages of their diligence , the result of all which , we have in the present collection in this appendix , with them that rightly ponder things there ariseth nothing at all to the prejudice of our assertion , as may possibly , god assisting , be further manifested hereafter in the particular consideration of some , or all of these divers readings therein exhibited unto us . those which are of importance , have been already considered by others ; especially glassius ; tract . . lib. . sect. . it is evident that the designe of this appendix was to gather together every thing of this sort , that might by any meanes be afforded ; at the present , that the reader may not be too much startled at the fruit of their diligence , whose work and labour it was , i shall only remarke concerning it some few things that on a generall view of it occurre unto me . sect. . . then here is professedly no choice made , nor judgment used in discerning , which may indeed be called various lections ; but all differences whatever that could be found in any copies , printed or written , are equally given out . hence many differences that had been formerly rejected by learned men for open corruptions , are here tendred us againe . the very first observation in the treatise next printed unto this collection in the appendix it selfe , rejects one of the varieties , as a corruption . so have some others of them been by arias montanus , camero , and many more . it is not every variety or difference in a copy that should presently be cried up for a various reading . a man might with as good colour and pretence take all the printed copies he could get , of various editions , and gathering out the errata typographica , print them for various lections , as give us many , i shall say the most of these in this appendix , under that name . it may be said indeed , that the composers of this appendix found it not incumbent on them , to make any judgment of the readings , which de facto they found in the copies they perused , but merely to represent what they so found , leaving the judgment of them unto others ; i say also it may be so ; and therefore as i do not reflect on them , nor their diligence , so i hope they nor others , will not be offended , that i give this notice of what judgment remaines yet to be made concerning them . sect. . whereas beza , who is commonly blamed by men of all sides and parties , for making too bold upon various lections , hath professedly stigmatized his own m s , that he sent unto cambridge , as so corrupt in the gospell of luke , that he durst not publish the various lections of it , for feare of offence and scandall , however he thought it had not fallen into the hands of hereticks , that had designedly depraved it ; we have here , if i mistake not , all the corruptions of that copy given us as various readings ; for though i have not seen the copy its selfe , yet the swelling of the various lections in that gospell , into a bulke as bigge or bigger , than the collection of all the new testament besides the gospels and acts , wherein that copy is cited times , puts it out of all question that so we are dealt withall : now if this course be taken , and every stigmatized copy may be searched for differences , and these presently printed to be various readings , there is no doubt but we may have enough of them to frighten poor unstable soules into the armes of the pretended infallible guide ; i meane as to the use that will be made of this worke , by such persons as morinus . sect. . i am not without apprehensions that opere in longo obrepsit somnus , and that whilst the learned collectors had their hands and minds busied about other things , some mistakes did fall into this worke of gathering these various lections . some things i meet withall in it , that i professe , i cannot bring to any good consistency among themselves ; to let passe particular instances , and insist on one only of a more generall and eminent importance . in the entrance unto this collection an account is given us of the antiert copies , out of which these observations are made ; among the rest one of them is said to be an antient copy in the library of emanuell colledge in cambridge : this is noted by the letters em : throughout the whole collection . now whereas it is told us in those preliminary cautions and observations , that it contains only pauls epistles , i wonder how it is come to passe , that so many various lections in the gospels and acts , as in the farrago its selfe are fixed on the credit of that book , could come to be gathered out of a copy of pauls epistles ; certainly here must be some mistake , either in the learned authors of the previous directions , or by those employed to gather the varieties following ; and it may be supposed that that mistake goes not alone ; so that upon a farther consideration of particulars , it may be , we shall not find them so clearly attested , as at first view they seeme to be . it would indeed be a miracle , if in a worke of that variety many things should not escape the eye of the most diligent observer . sect. . i am not then upon the whole matter out of hopes , but that upon a diligent review of all these various lections , they may be reduced to a lesse offensive , and lesse formidable number ; let it be remembred that the vulgar copie we use , was the publick possession of many generations ; that upon the invention of printing , it was in actuall authority throughout the world , with them that used and understood that language , as far as any thing appeares to the contrary . let that then passe for the standard which is confessedly its right and due , and we shall god assisting quickly see , how little reason there is to pretend such varieties of readings , as we are now surprised withall . for . let those places be separated , which are not sufficiently attested unto , so as to pretend to be various lections : it being against all pretence of reason , that every mistake of every obscure private copy , perhaps not above or yeares old , ( or if elder ) should be admitted as a various lection , against the concurrent consent of it may be all others that are extant in the world , and that without any congruity of reason , as to the sense of the text where it is fallen out . men may if they please take paines to informe the world , wherein such and such copies are corrupted , or mistaken , but to impose their known failings on us as various lections , is a course not to be approved . . let the same judgment , and that deservedly , passe on all those different places , which are altogether inconsiderable , consisting in accents or the change of a letter , not in the least intrenching on the sense of the place , or giving the least intimation of any other sense to be possibly gathered out of them , but what is in the approved reading ; to what end should the minds of men be troubled with them or about them , being evident mistakes of the scribes , and of no importance at all . . let them also be removed from the pretences which carry their own convictions along with them , that they are spurious , either by their superfluity or redundancy of unnecessary words , or ly their deficiency in words , evidently necessary to the sense of their places , or . their incoherence with the text in their severall stations , or . evidence of being intended as expository of difficulties , having been moved and assoyled by some of the antients upon the places , and their resolutions being intimated ; or . are foysted out of the , as many places out of the new have been asserted into that copy of the old ; or . are taken out of one place in the same penman , and are used in another , or . are apparently taken out of one gospell , and supplied in another , to make out the sense of the place ; or . have been corrected by the vulgar latine , which hath often fallē out in some copies , as lucas brugensis shews us on math. . . mark. . . & . . and sundry other places ; or . arise out of copies apparently corrupted , like that of beza in luke , and that in the vatican , boasted of by huntly the jesuite , which lucas brugensis affirmes to have been changed by the vulgar latine , and was written & corrected , as erasmus saies , about the councell of florence , when an agreement was patched up between the greeks and latines ; or . are notoriously corrupted by the old hereticks , as ● joh. . . unto which heads , many , yea the most of the various l●ctions collected in this appendix may be referred ; i say if this worke might be done with care and diligence ( whereunto i earnestly exhort some in this university , who have both ability and leisure for it ) it would quickly appeare , how small the number is of those varieties in the greek copies of the new testament , which may pretend unto any consideration under the state and title of various lections ; and of how very little importance they are , to weaken in any measure my former assertion concerning the care and providence of god in the preservation of his word . but this is a work of more time and leisure , than at present i am possessor of ; what is to come , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in the meane time i doubt not , but to heare tidings from rome concerning this variety ; no such collection having as yet been made in the world . chap. iv. generall premises . opinions prejudiciall to the authority of the originals in the prolegomena , enumerated . the just consequences of those premises . others ingaged in these opinions : of capellus . of origen , cimenius , arias montanus editions of the bible . sect. . having now declared in what sense , and with what allowance as to various lections , i maintaine the assertion laid down in the foregoing treatise , concerning the providentiall preservation of the whole book of god , so that we may have full assurance , that we enjoy the whole revelation of his will , in the copies abiding amongst us , i shall now proceed to weigh what may be objected further , ( beyond what hath already been insisted on ) against the truth of it , from the prolegomena and appendix to the biblia polyglotta , at the entrance of our discourse proposed to consideration . sect. . . to speak somewhat of them in generall , i must crave leave to say , and it being but the representation of mens avowed judgments , i hope i may say without offence , that together with many high and honourable expressions concerning the originalls , setting aside the incredible figment , of the jewes corrupting the bible out of hatred to the christians , which being first supposed by justin martyr ( though he speak of the septuagint only ) hath scarce found one or two since to own it , but is rejected by the universality of learned men , antient and moderne , unlesse some few papists mad upon their idols , and the thesis preferring in generall this or that translation above the originall , there is no opinion that i know of , that was ever ventilated among christians , tending to the depression of the worth , or impairing the esteeme of the hebrew copies , which is not directly , or by just consequence owned in these prolegomena . thence it is contended that the present hebrew character is not that used by god himselfe , and in the old church before the captivity of babylon , but it is the chaldean , the other being left to the samaritans ; that the points , or vowels and accents are a late invention of the tiberian massorites , long after sundry translations were extant in the world ; that the keri uketif are criticall notes , consisting partly of various lections gathered by the late massorites and rabbins ; that considering how oft times in likelyhood translators read the text before the invention of the points and accents , the present reading may be corrected and amended by them , and that because the old translators had other copies , or differing copies from them which we now enjoy . that where grosse faults are crept into the hebrew text , men may by their own conjectures find out various lections , whereby they may be amended ; and to this purpose an instance of such various lections , or rather corrections of the originall is in the appendix exhibited unto us out of grotius . that the books of the scriptures have had the fate of other books ; by passing through the hands of many transcribers , they have upon them the marks of their negligence , ignorance and sloth . sect. . now truly i cannot but wish that some other way had been found out to give esteem and reputation to this noble collection of translations , then by espousing these opinions , so prejudiciall to the truth and authority of the originalls . and it may be justly feared , that where one will releive himselfe against the uncertainty of the originalls , by the considerations of the various translations here exhibited unto us , being such , as upon triall they will be found to be , many will be ready to question the foundation of all . sect. . it is true , the learned prefacer ownes not those wretched consequences , that some have laboured to draw from these premises ; yet it must be acknowledged also , that sufficient security against the lawfull deriving those consequences from these premises , is not tendred unto us ; he saies not , that , because this is the state of the hebrew language and bible , therefore all things in it are dubious and uncertaine , easy to be turned unto various senses , not fit to be a rule for the triall of other translations , though he knows full well who thinks this a just consequence from the opinion of the novelty of the vowells ; and himselfe grants that all our knowledge of the hebrew is taken from the translation of the , as he is quoted to that purpose by morinus ; praefat. ad opuse : hebrae : samarit . he concludes not , that on these accounts we must rely upon as infallible living judge , and the translation that he shall commend unto us ; though he knows full well who do so ; & himselfe gives it a for rule , that at the correction of the originall , we have the consent of the guides of the church : i could desire then i say , that sufficient security may be tendred us against these inferences , before the premises be embraced ; seeing great and wise men , as we shall further see anon , do suppose them naturally and necessarily to flow from them . sect. . it is confessed that some learned men , even among the protestants , have heretofore vented these or some of these paradoxes : especially capellus in his arcanum punctationis revelatum , critica sacra , and other treatises : in the defence whereof , as i heare , he still laboureth , being unwilling to suffer losse in the fruit of so great pains . what will become of his reply unto buxtorfius in the defence of his critica , i know not : reports are that it is finished ; and it is thought he must once more fly to the papists by the help of his son , a great zealot amongst them , as he did with his critica to get it published . the generality of learned men among protestants are not yet infected with this leaven . nor indeed do i find his boldnesse in conjecturing approved in these prolegomena . but let it be free for men to make known their judgments in the severalls mentioned . it hath been so , and may it abide so still . had not this great and usefull vvork been prefaced with the stating of them , it had not been of publick concernment ( as now it seems to be ) to have taken notice of them . sect. . besides it is not known whither this inconvenience will grow . origen in his octupla , as was declared , fixed the hebrew originall as the rule and measure of all translations . in the reviving of that kind of work by zimenius in the complutensian bibles , its station is left unto it . arias montanus who followed in their steps ( concerning whose performances under his master the king of spaine ) i may say for sundry excellencies , nil oriturum alias , nil ortum tale ) was religiously carefull to maintaine the purity of the originalls , publishing the hebrew verity ( as it is called by hierome , austin , and others of the ancients ) as the rule of examining by it all translations whatever ; for which he is since accused of ignorance by a petulant jesuite , that never deserved to carry his books after him . michael le jay hath given a turne to this progresse , and in plaine termes exalts a corrupt translation above the originalls ; and that upon the principle under consideration , as is abundantly manifest from morinus . and if this change of judgment which hath been long insinuating it selfe , by the curiosity and boldnesse of criticks , should break in also upon the protestant world , and be avowed in publick works , it is easy to conjecture what the end will be . we went from rome under the conduct of the purity of the originalls , i wish none have a mind to returne thither againe , under the pretence of their corruption . chap. iv. . the originall of the points proposed to consideration in particular . the importance of the points to the right understanding of the scripture ; the testimony of morinus , junius , johannes isaac , cevallerius , and others . the use made by the papists of the opinion of the novelty of the points . the importance of the points farther manifested . the extreme danger of making the hebrew punctation arbitrary . that danger evinced by instance . no reliefe against that danger , on the grounds of the opinion considered . the authors of the hebrew punctation according to the prolegomena : who & what . morinus his folly . the improbability of this pretence . the state of the jewes , the supposed inventors of the points after the destruction of the temple . two attempts made by them to restore their religion . the former under barchochab with its issue . the second under r. juda , with its issue . the rise and foundation of the talmuds . the state of the jews upon , and after the writing of the talmuds . their rancour against christ . who the tiberian massorites were , that are the supposed authors of the hebrew punctation : their description . that figment rejected . the late testimony of dr. light foot to this purpose . the rise of the opinion of the novelty of the points . of elias levita . the value of his testimony in this case . of the validity of the testimony of the jewish rabbins . some considerations about the antiquity of the points ; the first from the nature of the punctation its selfe , in reference unto grammaticall rules . from the chaldee paraphrase , and integrity of the scripture as now pointed . this being in my apprehension the state of things amongst us , i hope i may without offence proceed to the consideration of the particulars before mentioned , from whence it is feared that objections may arise against the purity and selfe evidencing power of the scriptures pleaded for in the foregoing treatise . that which in the first place was mentioned , is the assertion of the points , or vowels and accents to be a novell invention of some rabbins of tiberias in palaestina . this the learned author of the prolegomena defends with capellus his argumēts , and such other additions as he was pleased to make use of . to cleare up the concernments of our truth in this particular , it will be necessary to consider , what influence into the right understanding of the text these points have , and necessarily must have . what is their originall , or who their invention is ascribed unto in these prolegomena . as to the assertive part of this controversy , or the vindication of their true sacred originall , some other occasion may call for additions to what is now ( by the way ) insisted on . and as i shall not oppose them who maintaine that they are coaevous with the letters , which are not a few of the most learned jews and christians ; so i no wayes doubt , but that as we now enjoy them , we shall yet manifest that they were compleated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the great synagogue , ezra and his companions , guided therein by the infallible direction of the spirit of god. sect. . that we may not seeme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or to contend de lana caprina , the importance of these points as to the right understanding of the word of god , is first to be considered , and that from testimony and the nature of the thing its selfe . marinus in his preface to his hebrew lexicon , tells us that without the points , no certaine truth can be learned from the scriptures in that language , seeing all things may be read diverse waies , so that there will be more confusion in that one tongue , than was amongst all those at babylon . ( nulla igitur certa doctrina poterit tradi de hâc linguâ , cùm omnia possint diversimodò legi , ut futura sit major confusio unicae hujus linguae , quam illa babylonis ) morinus plainly affirms that it is so indeed : instancing in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which as it may be variously pointed , hath at least . severall significations , and some of them as distant from one another , as heaven and earth . and to make evident the uncertainty of the language on this account , he gives the like instance in c : r. s. in latine . junius in the close of his animadversions on bellar : de verbo dei. lib. . cap. , commends that saying of johannes isaac against lindan : he that reads the scriptures without points , is like a man that rides an horse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without a bridle ; he may be carried he knowes not whither . radulphus cevallerius goes farther , rudiment . ling. heb. cap. . quod superest de vocalium & accentuum antiquitate , eorum sententiae subscribo , qui linguam hebraeam tanquam omnium aliarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutissimum planè ab initio scriptam confirmant : quandoquidem qui contra sentiunt , non modo authoritatem sacrae scripturae dubiam efficiunt , sed radicitùs ( meo quidem judicio ) convellunt , quod absque vocalibus & distinctionum notis , nihil certi firmique habeat . as for the antiquity of the vowels and accents ( saith he ) i am of their opinion , who maintaine the hebrew language as the exact patterne of all others , to have been plainly written ( with them ) from the beginning : seeing that they who are otherwise minded , do not only make doubtfull the authority of the scriptures , but in my judgment wholly pluck it up by the roots . for without tho vowels and notes of distinction , it hath nothing firme and certaine . in this mans judgment , ( which also is my own ) it is evident to all , how obnoxious to the opinion now opposed the truth is that i am contending for . to these also may be added the great buxtorfs , father and son . gerard. glassius , voetius . flac : ilyric : polan : whitaker . hassret . wolthius . sect. . it is well known what use the papists make of this conceit . bellarmine maintaines that there are errors crept into the originall by this addition of the points . de verb. dei : lib. . cap. . hisce duabus sententiis refutatis restat tertia quam ego verissimam puto , quae est , scripturas hebraicas non esse in universum depravatas opera & malitia judaeorum , nec tamen omnino esse integras & puras , sed habere suos errores quosdam , qui partim irrepserint n●gligentiâ & ignorantiâ librariorum , &c : partim ignorantiâ rabbinorum qui puncta addiderunt : itaque possumus si volumus puncta detrahere , & aliter legere . these two opinions being confuted , the third remaineth which i supose to be most true , which is that the hebrew scriptures are not universally corrupted by the malitious worke of the jewes , nor yet are wholy pure or entire , but that they have errors , which have crept in partly by the negliligence and ignorance of the transcribers , partly by the ignorance of the rabbins who added the points : whence we may if we please reject the points and read otherwise . in the voluminous opposition to the truth made by that learned man , i know nothing more pernitiously spoken : nor doe yet know how his inference can be avoided , on the hypothesis in question . to what purpose this insinuation is made by him is well knowne , and his companions in designe exactly declare it . that their hebrew text be corrected by the vulgar latine , is the expresse desire of gregory de valentia , tom. . disput . . qu. : and that because the church hath approved that translation , it being corrected ( saies huntly ) by hierome before the invention of points . but this is put out of doubt by morinus , who from hence argues the hebrew tongue to be a very nose of waxe , to be turned by men which way they please : and to be so given of god on purpose , that men might subject their consciences to their infallible church : exercit. l. . exer. . c. . great hath been the indeavour of this sort of men , wherein they have left no stone unturned , to decry the originalls . some of them cry out that the old testament is corrupted by the jewes , as . leo castrius , . gordonius huntlaeus , . melchior canus ; . petrus galatinus , morinus , salmeron , pintus ; mersennus , animad . in problem . georgii venet , &c. pag. : that many corruptions have crept into it , by negligence , and the carelessnesse of scribes , so bellarmine , genebrard , sixtus sinensis with most of the rest of them ; in these things indeed they have been opposed by the most learned of their own side ; as arias montanus ; jobannes isaack : pineda , masius , ferarius , andradius & sundry others who speake honourably of the originals ; but in nothing do they so pride themselves , as in this conceit of the novelty of the hebrew punctation ; whereby they hope with abimelech's servants utterly to stop the wells or fountaines , from whence we should draw our soules refreshment . sect. . this may serve for a short view of the opinions of the parties at variance , and their severall interests in these opinions . the importance of the points is on all hands acknowledged , whether ayming at the honour , or dishonour of the originalls . vowels are the life of words ; consonants without them are dead and immoveable , by them are they carried to any sense , & may be to diverse . it is true that men who have come to acquaintance with the scriptures by the help of the vowels & accents , being in possession of an habitual notion & apprehension of that sense and meaning which ariseth from them , may possibly thinke that it were a facile thing to find out and fix upon the same sense by the helpe of the matres lectionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the consideration of antecedents and consequents with such like assistances . but let them be all taken out of the way ( as i shall manifest it is fit they should be , if they have the originall assigned to them by the prolegomena ) and let men lay aside that advantage they have received from them , and it will quickly appeare into what devious wayes all sorts of such persons will run . scarcse a chapter , it may be a verse , or a word , in a short time would be left free from perplexing contradicting conjectures . the words are altogether innumerable whose significations may be varied , by an arbitrary supplying of the points . and when the regulation of the punctation shall be left to every single person 's conjectures upon antecedents and consequents ( for who shall give a rule to the rest ) what end shall we have of fruitlesse contests ? what various , what pernitious senses shall we have to contend about ? suppose that men sober , modest , humble , pious , might be preserved from such miscariages , & be brought to some agreement about these things , ( which yet in these dayes upon many accounts is not to be looked for ; yea from the nature of the thing it selfe seemes impossible ) yet this gives us but an humane fallible perswasion that the readings fixed on by them , is according to the mind of god ; but to expect such : an agreement is fond & foolish . besides who shall secure us against the luxuriant atheisticall wits & spirits of these dayes who are bold upon all advantages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to break in upon every thing that is holy and sacred ; that they will not by their huckstering , utterly corrupt the word of god ? how easy is it to foresee the dangerous consequents of contending for various readings , though not false nor pernitious , by men pertinaciously adhering to their own conjectures ? the word of god , as to its literall sense , or reading of the words of it , hath hitherto beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the acknowledged touchstone of all expositions ; render this now à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and what have we remaining firme and unshaken ? sect. . let men with all their confidence as to the knowledge of the sense and meaning of the scriptures which they have already received by such helps and meanes as are all of them resolved into the present punctation of the bible , ( for all grammars , all lexicons , the whole massora , all helpes to this language , new and old in the world , are built on this foundation ) reduce themselves to such an indifferency , as some of late have fancied as a meet rise for knowledge ; and fall seriously to the reading of some of the prophets whose matter is sublime and mysticall , and their stile elipticall and abstruse , without the help of points and accents : let them fix them , or any figures to answer their sounds arbitrarily , merely on their judgment in the language , and conjectures at the sense of the place , without any advantage from what they have been instructed in , and let us see whether they will agree as they fabulously report of the translators ? what ever may be the issue of their industry , we need not feare quickly to find as learned as they , that would lay their worke levell with the ground . i confesse considering the dayes we live in , wherein the bold and curious wits of men , under pretence of criticall observations , alluring and entising with a shew of learning have ventured to question almost every word in the scripture , i cannot but tremble to thinke , what would be the issue of this supposition , that the points , vowels and accents are no better guides unto us , than may be expected from those who are pretended to be their authours . the lord i hope will safeguard his owne , from the poyson of such attempts ; the least of its evill , is yet throughly considered . so that whereas saving to my selfe the liberty of my judgment , as to sundry particulars both in the impression its selfe and in sundry translations , i acknowledge the great usefullnesse of this worke , and am thankfull for it , which i here publickly testify ; yet i must needs say , i had rather that it , and all workes of the like kind , were out of the world , than that this one opinion should be received , with the consequences that unavoidably attend it , sect. . but this triall needs not be feared . grant the points to have the originall pretended , yet they deserve all regard , and are of singular use for the right understanding of the scripture : so that it is not lawfull to depart from them , without urgent necessity , and evidences of a better l●ction to be substituted in the roome of that refused . but as this relieves us not , but still leaves us within the spheare of rationall conjectures . so whether it can honestly be pretended and pleaded in this case , comes nextly to be discovered by the consideration of the supposed authors of this invention . sect. . the founders of this story of the invention of the hebrew points , tell us , that it was the worke of some rabbins , living at tiberias a city in galilee , about the yeare of christ , or in the next century , after the death of hierome , and the finishing of the babilonian talmud ; the improbability of this story or legend , i am not now to insist upon . morinus makes the lye lowder . he tels us that the babilonian talmud was finished but a little before the yeare , ex. . cap. . par poster : that the massorites ( to whome he ascribes the invention of the points ) wrote a long time after the finishing of the talmud , and the year p : p : . cap. ; this long time cannot denote lesse than som d , of yeares . and yet the same man in his preface to his samaritica opuscula ; boasting of his finding rab : juda chiug . manifests that he was acquainted with the present punctation , and wrote about it . now this rabbi was a grammarian ; which kind of learning among the jews succeeded that of the massorites . and he lived about the yeare ; so that no roome at all seemes to be left for this worke . that there was formerly a schoole of the jewes , and learned men famous at tiberias is granted . hierome tels us that he hired a learned jew from thence for his assistance . epist : ad chromat : among others , dr light foot hath well traced the shaddow of their sanedrym with their presidents in it , in some kind of succession to that place . that they continued there in any esteem , number or reputation , unto the time designed by our authours for this worke , is not made to appeare from any history or record of jewes or christians ; yea it is certaine , that about the time mentioned the chiefest flourishing of the jewish doctors was at babilon , with some other cities in the east , where they had newly compleated their talmud , the great pandect of jewish lawes and constitutions as themselves every where witnes & declare . that any persons considerably learned were then in tiberias is a mere conjecture . and it is most improbable , considering what destruction had been made of them at diocaesaria and tiberias , about the year of christ , by gallus at the command of constantius . that there should be such a collection of them , so learned , so authorised ; as to invent this worke , and impose it on all the world , no man once taking notice that any such persons ever were , is beyond all belief . notwitstanding any intanglements that men by their conjectures may put upon the perswasion of the antiquity of the points , i can as soone believe the most incredible figment in the whole talmud , as this fable . but this is not my businesse ; let it be granted , that such persons there were ; on the supposition under consideration , i am only enquiring what is the state and condition of the present hebrew pointing , and what weight is to be laid thereon . that the reader then may a little consider what sort of men they were , who are assigned in these prolegomena as the inventours of this artifice of punctation , i shall take a briefe view of the state of the jewes after the destruction of the temple downe to the dayes enquired after . sect. . that the judaicall church state continued , not only de facto , but in the mercifull forbearance of god so far , that the many s s of believers that constantly adhered to the mosaicall worship , were accepted with god , untill the destruction of the temple ; that , that destruction was the ending of the world that then was by fire , and the beginning of setting up solemnely the new heaven and new earth wherein dwelleth righteousnesse , i have at large elsewhere declared , and may god assisting yet farther manifest in my thoughts on the epistle of paul to the hebrewes . the time between the beginning of christ's preaching , to the utter desolation of the city and temple , an open visible rejection of that church , as such was made . thereon an utter separation of the true israel from it ensued ; and the hardened residue became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a people not in covenant or delight , but of curse & indignation . what their state was for a season , on wards both civil and religious many have declared . i shall only insist on the heads of things . in generall then , they were most remote from accepting of the punishment of their sinne , or considering that god was revenging upon them the quarrell of his covenant to the utmost , having broken both his staves , beauty and bands . so farre were they from owning their sinne in selling of their messias , that seeing an end put to all their former worship thereupon , there is nothing recorded of them but these two things , which they wholy in direct opposition unto god gave themselves up unto . ( ) they encreased in rage & madnesse against all the followers of christ , stirring up persecution against them all the world over . hereunto they were provoked by a great number of apostates , who when they could no longer retain their mosaical rites with the profession of christ ; being rejected by the chuches , fell back againe to judaisme or semijudaisme . ly . a ●ilthy lusting and desire after their former worship now become abominable , and a badg of infidelity , that so their table might become a snare unto them . & what had been for their safety , might now become the meanes of their utter ruine and hardening . of the former , or their stirring up of persecution , all stories are full of examples and instances . the latter , or their desires and attempts for the restauration of their worship , as conducing to our present businesse , must be farther considered . sect. . for the accomplishment of a designe to restore their old religion , or to furnish themselves with a new , they made two desperate attempts . the first of these was by armes under their pseudo-messias barchochab , in the dayes of adrian . under the conduct and influencings of this man , to whom one of the chief rabbins , ( akiba ) was armour bearer ; in the pursuite of a designe to restore their temple and worship , they fell into rebellion against the romans all the world over . in this worke , after they had committed unheard of outrages , massacres , unparallelled murders spoiles and cruelties , and had shaken the whole empire , they were themselves in all parts of the world , especially in the city bitter , where was the head of their rebellion , ruined with a destruction , seeming equall to that which befell them at jerusalem , in the dayes of vespasian and titus . that the rise of this warre was upon the twofold cause mentioned , namely their desire to retaine their former worship , and to destroy the christian is evident . for the first it is expressed by diocas●ius . hist . rom. lib. . in vita had. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it was the defiling of the soyle whereon the temple stood , which god suffered on set purpose , to manifest their utter rejection , and that the time was come wherein he would be no more worshipped in that place in the old manner , that put them in armes , as that authour declares at large . and for the latter , justin martyr , who lived at that time informes us of it . apol. da. ad anton. pium : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . his fury was in an especiall manner against the christians , whom he commanded to be tortured and slaine , unlesse they would deny and blaspheme jesus christ . see euseb . chron . ad an . christi . and this warre they mannaged with such fury , and for a while successe , that after hadrian had called together against them the most experienced souldiers in the world , particularly julius severus out of england , and had slaine of them in battell , with an infinite number besides as the historian speakes by famine , sicknesse and fire were consumed , he found himselfe to have sustained so much losse by them , that he began not his letter to the senate in the wonted manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he could not assure them , that it was well with him and his army . by this second desolation they were very low , made weake and contemptible , and driven into obscurity all the world over . in this state they wandred up and downe for some season in all manner of uncertainty . they had not only lost the place of their solemne worship , seeing it wholy defiled , the name of jerusalem changed into aelia , and themselves forbid to looke towards it upon paine of death , but also being now unspeakably diminished in their number , all hopes of contriving themselves into any condition of observing their old rites and worship was utterly lost . * sect. . here they sate down amazed for a season ; being at their wits end , as was threatned to them in the curse . but they will not rest so . considering therefore that their old religion could not be continued without a jerusalem and a temple , they began a nefarious attempt against god , equall to that of the old world in building babel , even to set up a new religion , that might abide with them where-ever they were , and give them countenance in their infidelity , and opposition to the gospell unto the utmost . the head of this new apostasy was one rabbi jehuda , whom we may not unfitly call the mahomet of the jews . they terme him hannasi , the prince , and hakkadosh , the holy . the whole story of him and his companions , as reported by the jews , is well collected by joseph de voisin , observat . in proaem : ad pugi : fidei : p. , . the summe of the whole concerning this work is laid down by maimonides , in his praefatio in seder zeraiim , pag : , . of the edition of mr pococke , wherein also a sufficient account is given of the whole mishna , with the name of the rabbins , either imploied in it , or occasionally mentioned . this man about the year of christ , or , when the temple had now laine wast almost three times as long as it did in the babylonish captivity , being countenanced as some of themselves report , by antoninus pius , compiled the jewish alcoran , or the mishna , as a rule of their worship and waies for the future . only whereas mahomet afterwards pretended to have received his sigments by revelation , ( though indeed he had much of his abominations from the talmud ) this man pleaded the receiving of his by tradition ; the two maine engines that have been set up against the word of god. out of such pharisaicall traditions as were indeed preserved amongst them , and such observances as they had learned and taken up from apostate christians , as aquila and others , with such figments as were invented by himselfe ▪ and his predecessors , since the time of their being publickly rejected and cursed by god , this man compiled the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mishnaioth , which is the text of their talmud , and the foundation of their present religion , under the name of the old orall law. that sundry christian ceremonies and institutions vilely corrupted were taken up by the jews of those daies , many of them being apostates , as were also some of mahomets assistants in compiling of the alcoran , i shall ( god assisting ) elsewhere endeavour to evince and manifest . that any gospell observances were taken from the jews , as being in practise amongst them , before their institution by christ will appeare in the issue to be a bold and groundlesse fancy . sect. . the foundation mentioned being laid in a collection of traditions , and new invention of abominations under the name of old traditions by this rabbi the following talmuds are an improvement of the same attempt , of setting up a religion under the curse , and against the mind and will of god ; that being rejected by him , and left without king , without prince , without sacrifice , without image , without an ephod , and without a teraphim , and kind of worship , true or false , they might have something to give them countenance in their unbeliefe . the talmud of jerusalem , so called , ( for it is the product of many comments on the mishnae in the city of tiberias , where rabbi juda lived ) because it was compiled in the land of canaan , whose metropolis was jerusalem , was published about the yeare of christ . so it is commonly received ; though i find dr. lightfoot of late , on suppositiō of finding in it the name of diocletianus the emperour , to give it a later date . but i confesse i see no just ground for the alteration of his judgment , from what he delivered in another treatise before . the doclet mentioned by the rabbins was beaten by the children of rabbi jehuda princeps ( as himselfe observes ) who lived in the daies of one of the antoninus's , an hundred yeares before diocletian . neither was ever diocletian in a low condition in the east , being a sarmatian born , and living in the westerne parts ; only he went with numerianus that expedition into persia , wherein he was made emperour at his returne : but this is nothing to my purpose . see lightfoot chronograph . cap. . p. . the babylonian talmud so called , because compiled in the land of babylon , in the cities of nahardea , sora , and pumbeditha , where the jews had their synagogues and schooles , was finished about the yeare or . in this greater worke was the mystery of their iniquity finished , and the engine of their own invention for their further obduration perfectly compleated . these are now the rule of their faith , the measure of their exposition of scriptures , the directory of their worship , the ground of their hope and expectation . sect. . all this while the jews enjoyed the letter of the scriptures , as they do to this day , yea they receive it sometimes with the honour and veneration due to god alone . god preserved it amongst them for our present use , their farther condemnation , and meanes of their future conversion . but after the destruction of the temple , and rejection of their whole church-state , the word was no longer committed to them of god , nor were they intrusted with it , nor are to this day . they have it not by promise , or covenant , as they had of old . isa . . . their possession of it is not accompanied with the administration of the spirit , without which , as we see in the instance of themselves , the word is a dead letter , of no efficacy for the good of soules . they have the letter amongst them , as sometimes they had the ark in the battell against the philistines , for their greater ruine . sect. . in this state and condition they every where discover their rancour and malice against christ , calling him in contempt and reproach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relating monstrous figments concerning him , and their dealing with him , under the name of jesus the son of pandira . some deny that by jesus the son of pandira and stada in the talmud the blessed messias is intended . so did galatinus . arcan : relig. cathol : lib. . cap. . and reuchlins cabal . lib. . p. . guliel : schickard : in prooem . tarich . p. . the contrary is asserted by reynoldus praelec . in lib. apoc. praelec . . p. , . buxtorfius lexic. rab. voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; vorstius not : ad tzem : dau : pag. . and in truth the reason pleaded by galatinus and others , to prove that they did not intend our saviour doth upon due consideration evince the contrary . the jesus ( say they ) who is mentioned in the talmud , lived in the daies of the machabees , being slaine in the time of hyrcanus or of aristobulus , an yeares before the death of the true messias : so that it cannot be he who is by them intended . but this is invented by the cursed wretches , that it should not appeare that their temple was so soon destroyed after their wicked defection from god , in killing of his son . this is most manifest from what is cited by genebrard from abraham levita in his cabala hystoriae , where he saies , that christians invented this story that jesus was crucified in the life of herod , ( that is the tetrarch ) that it might appeare that their temple was destroyed immediatly thereupon : when ( saith he ) it is evident from the mishna , and talmud , that he lived in the time of alexander , and was crucified in the daies of aristobulus . so discovering the true ground why they perverted the whole story of his time : namely lest all the world should see their sin and punishment standing so neer together . but it is well , that the time of our saviours suffering and death was affirmed even by the heathens , before either their mishna or talmud were borne or thought of . abolendo rumori ( he speaks of & nero of his firing rome ) subdidit reos ; & quaesitissimis poenis affecit , quos per flagitia invisos , vulgus christianos appellabat . author nominis ejus christus , qui tiberio imperitante per procuratorem pontium pilatum supplicio affectus erat . tacit. annal. lib. . to returne to our jews : universally in all their old writings , they have carried on a designe of impugning him in his gospell . for as we need not their testimony , nor any thing but the scripture for their conviction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so to acknowledge the truth , the places cited out of their talmuds and gemara , from the cabalists & other rabbins , by martinus raymundus , porchetus , galatinus , reuchlinus , and others , ) setting aside galatinus his gale rezeia which must be set aside ) seeme to be wrested the most of them besides their intentions , as things obscurely , metaphorically , and mystically written , are easily dealt withall . their disputes about the messiah , when they speak of him of set purpose , as in lib. sanedrim , are foolish contradictious triflings , wherein they leave all things as uncertaine , as if they were wrangling in their wonted manner , de lana caprina . so that for my part , i am not much removed from the opinion of hulsius ( lib. . pa. . dic : sup . de temp. messiae ) that aesops fables are of as much use in christian religion , as the judaicall talmud . whilst they keep the scripture , we shall never want weapons out of their own armory for their destruction . like the philistine , they carry the weapon that will serve to cut off their own heads . now the tiberian massorites , the supposed inventors of the points , vowels and accents , which we now use , were men living after the finishing the last talmud , whose whole religion was built thereon . sect. . let us then a little , without prejudice or passion , consider who , or what these men were , who are the supposed authors of this worke . . men they were ( if any such were ) who had not the word of god committed to them in a peculiar manner , as their forefathers had of old , being no part of his church or people , but were only outwardly possessors of the letter , without just right or title to it ; utterly uninterested in the promise of the communication of the spirit , which is the great charter of the churches preservation of truth : isa . . . men so remote from a right understanding of the word , or the mind and will of god therein , that they were desperately engaged to oppose his truth in the books which themselves enjoyed in all matters of importance unto the glory of god , or the good of their owne soules , from the beginning to the ending . the foundation of whose religion , was infidelity , and one of their cheife fundamentals an opposition to the gospell . . men under the speciall curse of god , and his vengeance , upon the account of the blood of his deare son. . men all their daies feeding themselves with vaine fables , and mischeivous devices against the gospell , labouring to set up a new religion under the name of the old , in despight of god , so striving to wrestle it out with his curse to the utmost . . men of a prosound ignorance in all manner of learning and knowledge , but only what concerned their own dunghill traditions ; as appears in their stories , wherein they make pirrhus king of epirus , help nebuchadnezzar against jerusalem ; with innumerable the like fopperies . . men so addicted to such monstrous figments , as appears in their talmuds , as their successors of after ages are ashamed of , and seek to palliate , what they are able ; yea for the most part idolaters and magicians , as i shall evince . now i dare leave it to the judgment of any godly prudent person , not addicted to parties and names of men , who is at all acquainted with the importance of the hebrew vowels and accents unto the right understanding of the scripture , with what influence their present fixation hath into the literall sense we embrace , whether we need not very cleare evidence and testimony , yea undeniable and unquestionable , to cast the rise and spring of them upon the invention of this sort of men . sect. . of all the fables that are in the talmud , i know none more incredible than this story : that men , who cannot by any story or other record , be made to appeare , that they ever were in rerum naturâ : such men , as we have described , obscure , unobserved , not taken notice of by any learned man , jew or christian , should in a time of deep ignorance in the place where they lived , amongst a people wholy addicted to monstrous fables , themselves blinded under the curse of god , find out so great , so excellent a work , of such unspeakable usefulnesse , not once advising with the men of their own profession and religion , who then flourished in great abundance at babylon , and the places adjacent , and impose it on all the world ( that receive the scriptures ) and have every tittle of their work received , without any opposition or question , from any person or persons , of any principle whatever ; yea so , as to have their invention made the constant rule of all following expositions , comments , and interpretations : credat apella . to draw then to the close of this discourse ; i must crave liberty to professe , that if i could be throughly convinced , that the present hebrew punctation were the figment and invention of these men , i should labour to the utmost to have it utterly taken away out of the bible , nor should ( in its present station ) make use of it any more . what use such an invention might be of under catholick rules in a way of grammar , i shall not dispute ; but to have it placed in the bible , as so great a part of the word of god , is not tolerable . but blessed be god , things are not as yet come to that passe . i shall only adde , that whereas some of the most eminently learned and exercised persons in all the learning and antiquity of the jews , that these latter ages have produced , have appeared in the confutation of this fancy of the invention of the points by some posttalmudicall massorites , i am sorry their respect to the rabbins hath kept them from the mannagement of this consideration , which is to me of so great importance . sect. . to what i have spoken , i shall adde the words of learned dr lightfoot in his late centuria chorograph . which came to my hands since the finishing of this discourse , cap. . p. . sunt qui punctata biblia credunt à sapientibus tiberiensibus ; ( he means elias only , for other jews of this opinion there are none ) ego impudentiam judaeorum , qui fabulam invenerunt non miror : christianorum credulitatem miror , qui applaudunt . recognosce ( quaeso ) nomina tiberiensium , à sita illic primum academia ad eam expirantem : & quidnam tandem invenies , nisi genus hominum , prae pharisaismo insaniens , traditionibus fascinans & fascinatum , coecum , vafrum , delirum ; ignoscant , si dicam magicum , & monstrosum ? ad opus tam divinum homines quàm ineptos , quàm stolidos ! perlege talmud hierosolymitanum , et nota qualiter illic se habeant r. juda , r. chamnath , z. judan , r. hoshaia , r. chaija rubba , r. chaija bar ba , r. jochananan , reliquique inter tiberienses grandissimi doctores , quàm seriò nihil agunt , quàm pueriliter seria , quanta in ipsorum disputationibus vafrities , spuma , venenum , fumus , nihil : & si punctata fuisse biblia in istiusmodi schola potes credere , crede & omnia talmudica . opus spiritûs sancti sapit punctatio bibliorum , non opus hominum perditorum , excae●atorum , amentium . in the words of this learned person there is the summe of what i am pleading for . saith he , i do not admire the jews impudence , who found out that fable ; i admire christians credulity who applaud it . recount i pray the names of the tiberians from the first foundation of an university there to the expiring thereof , and what do you find , but a sort of men being mad with ( or above ) the pharisees , bewitchi●g and bewitched with traditions , blind , crafty , raging ; pardon me if i say magicall , and monstrous ? what fools , what sots as to such a divine work ? read over the talmud of jerusalem , consider how r. juda , r. chanina , r. chajia bar ba , r. jochanan , r. jonathan , and the rest of the great doctors among the tiberians do behave themselves ? how seriously they do of nothing ? how childish they are in serious things , how much deceitfulnesse , froth , venome , smoke , nothing , in their disputations : & if you can believe the points of the bible to proceed from such a schoole , believe also all their talmuds ; the pointing of the bible savours of the work of the holy spirit , not of wicked , blind , and mad men . sect. . the jewes generally believe these points to have been from mount sinai , and so downward by moses and the prophets ; at least from ezra and his companions , the men of the great synagogue , not denying that the use and knowledge of them received a great reviving by the gemarists and massorites , when they had been much disused ; so rabbi azarias at large ; imre binah . cap. . had it been otherwise , surely men stupendously superstitious in inquiring after the traditions of their fathers would have found some footsteps of their rise and progresse . it is true , there is not only the opinion , but there are the arguments of one of them to the contrary , namely elias levita ; this elias lived in germany about the begining of the refomation , and was the most learned grammarian of the jewes in that age . sundry of the first reformers had acquaintance with him ; the task not only of reforming religion , but also of restoring good literature being incumbent on them , they made use of such assistances as were to be obtained then to that purpose . this man ( which a thuanus takes notice of ) lived with paulus fagius , and assisted him in his noble promotion of the hebrew tongue . hence happily it is that some of those worthies , unwarily embraced his novell opinion , being either over borne with his authority , or not having leasure to search farther after the truth . that the testimony of this one elias should be able to outweigh the constant attestation of all other learned jewes to the contrary , as capellus affirmes & pleads , & as is insinuated in our prolegomena , is fond to imagine ; and the premises of that learned man fight against his own conclusion . it is knowne saith he , that the jews are prone to insist on every thing that makes for the honour of their people and language , and therefore their testimony , to the divine originall of the present punctation being in their own case , is not to be admitted . only elias who in this speakes against the common interest of his people is presumed to speake upon conviction of truth . but the whole evidence in this cause is on the other side . let us grant that all the jewes are zealous of the honour and reputation of their nation and language ; as they are : let us grant that they greedily close with every thing , that may seeme to have a tendency thereunto ? what will be the issue , or naturall inference from these premises ? why as nothing could be spoken more honourably of the jewes , whilest they were the church and people of god , then that of paul , that to them were committed the oracles of god , so nothing can be imagined or fixed on , more to their honour , ●ince their divorce from god , then that their doctors and masters should make such an addition to the scripture , so generally acknowledged to be unspeakably usefull . and to this purpose elias who was the father of this opinion , was farre from making such deductions thence as some doe now adayes ; namely , that it is lawfull for us to change the vowells and accents at our pleasure ; but tyes all men as strictly to them as if they had been the worke of ezra ; it is elias then that speakes in his owne case ; whose testimony is therefore not to be admitted . what was done of old , and in the dayes of ezra is ours , who succeed into the priviledges of that church ; what hath been done since the destruction of the temple , is properly and peculiarly theirs . sect. . it may perhaps be thought that by the account given of the rabbins , their state and condition of old and of late , i might have weakned one great argument which learned men make use of , to confirme the sacred antiquity of the present hebrew punctation , taken from the universall consent and testimony of the jewish doctors , ancient and moderne , this one elias , excepted . who can thinke such persons are in any thing to be believed . but indeed the case is quite otherwise . though we account them wholy unmeet for the worke that is ascribed unto them , and on supposition that it is theirs , affirme that it had need undergoe another manner of triall then as yet out of reverence to its generally received antiquity , it hath met withall ; yet they were men still , who were full-well able to declare what de facto they found to be so , and what they found otherwise . it cannot , i think , be resonably supposed , that so many men living in so many severall ages , at such vast distances from one another , who some of them it may be , never heard of the names of other some of them , should conspire to cousen themselves and all the world besides , in a matter of fact not at all to their advantage . however for my part , what ever can be proved against them , i shall willingly admit . but to be driven out of such a rich possession , as is the present hebrew punctation , upon mere surmises and conjectures , i cannot willingly give way or consent . sect. . it is not my designe to give in arguments for the divine original of the present hebrew punctation ; neither doe i judge it necessary for any one so to doe , whilest the learned buxtorfius discourse de origine & antiquitate punctorum , lyes unanswered . i shall therefore only adde one or two considerations , which to me are of weight , and not as i remember mentioned by him , or his father in his tiberias , or any other that i know of in their disputes to this purpose . if the points ; or vowels and accents , be coaevous with the rest of the letters , or have an originall before all grammar of that language ( as indeed languages are not made by grammar , but grammars are made by languages ) then the grammar of it and them , must be collected from the observation of their use , as they were found in all their variety before any such art , was invented or used ; and rules must be suited thereunto ; the drawing into rules all the instances that being uniforme would fall under such rules , and the distinct observation of anomalous words , either singly , or in exceptions comprehending many under one head , that would not be so reduced , was the worke of grammar . but on the other side , if the vowels and accents were invented by themselves , and added to the letters , then the rule and art of disposing , transposing , and changing of them , must be constituted and fixed before the disposition of them ; for they were placed after the rules made , and according to them . a middle way that i know of , cannot be fixed on . either they are of the originall writing of the language , and have had rules made by their station therein , or they have been supplyed unto it according to rules of art. things are not thus come to passe by chance ; nor was this world created by a casuall concurrence of these atomes . now if the grammar or art was the ground & foundation , not the product of their use , as i am confident i shall never see a tolerable answer given to that enquiry of buxtorfius the elder in his tiberias , why the inventors of them left so many words anomalous and pointed otherwise then according to rule , or the constant course of the language , precisely reckoning them up when they had so done , and how often they are so used , as " and ⸪ for ˜ : and " for τ and the like , when they might , if they had so pleased , have made them all regular , to their owne great ease , advantage of their language , and facilitating the learning of it to all posterity , the thing they seeme to have aimed at ; so i cannot be satisfied why in that long operous and curious worke of the massorites , wherein they have reckoned up every word in the scripture , & have observed the irregularity of every tittle and letter , that they never once attempt to give us out those catholique rules whereby they , or their masters proceeded in affixing the points ; or whence it came to passe , that no learned jew for ds of yeares after , should be able to acquaint us with that way , but in all their grammaticall instructions , should merely collect observations , and inculcate them an times over , according as they present themselves to them by particular instances . assuredly had this wonder●ull art of pointing , which for the most part may be reduced to catholique rules , and might have wholy been so , if it were an arbitrary invention limited to no praeexisting wiritng , been found out first , and established as the norma and canon of affixing the vowels , some footsteps of it would have remained in the massora , or among some of the jewes , who spent all their time and dayes in the consideration of it . sect. . in the dayes of the chaldee paraphrast when the prophesies of the humiliation and death of their messiah were only not understood by them , yet we see into how many severall wayes and senses they are wrested by that paraphrast to affix some tolerable meaning to them . take an instance on isaiah the : jonathan there acknowledges the whole prophesy to be intended of christ , as knowing it to be the common faith of the church ; but not understanding the state of humiliation which the messias was to undergoe , he wrests the words into all formes , to make that which is spoken passively of christ , or to his suffering from others , to signify actively , as to his doing and exercising judgment upon others . but now more then yeares after , when these points are supposed to be invented , when the rabbins were awake , and knew full well what use was made of those places against them , as also that the prophets ( especially esaiah ) are the most obscure part of the whole scripture , as to the grammaticall sense of their words in their coherence without points and accents , and how facile it were , to invert the whole sense of many periods by small alterations , in these rules of reading ; yet as they are pointed , they make out incomparably more clearly the christian faith , then any ancient translations of those places whatever . johannes isaac , a converted jew , lib. . ad lindan . tels us that above testimonies about christ may be brought out of the originall hebrew , that appeare not in the vulgar latine , or any other translation . and raymundus martinus ; noverint quae ejusmodi sunt ( that his who blamed him for translating things immediately out of the hebrew , not following the vulgar latine ) in plurimis valde sacrae scripturae locis veritatem multo planius atque perfectius pro fide christiana haberi in litera hebraica quam in translatione nostra : proaem . ad pug . fid . sec . . let any man consider those two rackes of the rabbins , and swords of judaicall unbeliefe , isa : . and dan. ; as they are now pointed and accented , in our bibles , and compare them with the translation of the : and this will quickly appeare unto him . especially hath this been evidenced , since the socinians as well as the jews , have driven the dispute about the satisfaction of christ to the utmost scrutiny , and examination of every word in that d of isaiah . but yet as the text stands now pointed , & accented , neither jewes nor socinians ( notwithstanding the reliefe contributed to them by grotius , wresting that whole blessed prophesy to make application of it unto jeremiah , thinking therein to out-doe the late or moderne jews , abarbinel , and others applying it to josiah , the whole people of the jewes , messiah ben joseph and i know not whom ) have been able , or ever shall be able to relieve themselves , from the sword of the truth therein . were such exercitations on the word of god allowable , i could easily manifest , how by changing the distinctive accents , and vowels , much darknesse and perpelxity might be cast on the contexture of that glorious prophesy . it is knowne also , that the jewes commonly plead , that one reason why they keep the copy of the law in their synagogues without points is , that the text may not be restrained to one certaine sense ; but that they may have liberty to draw out various , and as they speake more eminent senses . chap. v. arguments for the novelty of the hebrew points , proposed to consideration . . the argument from the samaritan letters considered and answered . of the copy of the law preserved in the synagogues without points : . the testimony of elias levita , and aben ezra considered . . of the silence of the mishna , talmud and gemara about the points . . of the keri and chethib . . of the number of the points . . of the ancient translations , greek , chaldee , syriak . . of hierome . . the new argument of morinus , in this cause : the conclusion about the necessity of the points . sect. . but because this seemes to be a matter of great importance , wherein the truth formerly pleaded for , appeares to be nearly concerned , i shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very briefly consider the arguments that are usually insisted on ( as in these prolegomena ) to prove the points to be a novell invention ; i meane of the men , & at the time before mentioned . particular instances i shall not insist upon : nor is it necessary i should so doe ; it hath been done already . the heads of arguments which yet containe their strength , are capable of a briefe dispatch ; which shall be given them in the order wherein they are represented by the prolegomena ; proleg . . , , . sect. . it is said then , that whereas the old hebrew letters , were the present samaritan , the samaritan letters having been alwayes without points as they yet continue , it is manifest that the invention of the points must be of a later date than the change of the letters , which was in the days of ezra , & so consequently be the work of the postalmudical massorites . pergula pictoris ! this whole objection is made up of most uncertaine conjectures . this is not a place to speake at large of the samaritans , their pentateuch and its translation . the originall of that nation is knowne from the scripture , as also their worship of god , kings . . their solemne excommunication and casting out from any interest among the people of god , is also recorded , ezra . . nehem. : and c. . their continuance in their abominations after the closing of the canon of the scripture is reported by josephus antiq. lib. . c. . in the dayes of the machabees they were conquered by hyrcanus , and brought into subjection by the jewes . joseph . antiq. lib. : cap. . yet their will worship upon the credit of the tradition of their fathers continued to the dayes of our saviour , and their hatred to the people of god , joh. . when , by whom , in what character they first received the pentateuch , is most uncertaine ; not likely by the priest sent to them ; for notwithstanding his instructions they continued in open idolatrie ; which evidences that they had not so much as seen the booke of the law. probably this was done when they were quered by hyrcanus , and their temple razed after it had stood yeares . so also did the edomites . what diligence they used in the preservation of it , being never committed to them by god , we shall see afterwards . that there are any of them remaining at this day , or have been this yeares past , is unknowne . that the letters of their pentateuch were the ancient hebrew letters , as eusebius , hierome and some of the rabbins report , seemes to me ( on the best enquiry i have been able to make ) a groundlesse tradition and meere fable . the evidences tendred for to prove it , are much to weak to beare the weight of such an assertion . eusebius spaeks only on report ; affirmatur ; it was so affirmed , on what ground he tels us not . hierome indeed is more positive ; but give me leave to say , that supposing this to be false , sufficient instances of the like mistakes may be given in him . for the testimony of the talmud , i have often declared , that with me it is of no weight , unlesse seconded by very good evidence . and indeed the foundation of the whole story is very vaine . the jews are thought and said to have forgot their own characters in the captivity , and to have learned the chaldean , upon the account whereof they adhered unto it after their returne ; when the same men were alive at the burning of one , and the building of the other temple ; that the men of one and the same generation should forget the use of their own letters , which they had been exercised in , is incredible . besides they had their bibles with them alwaies , and that in their own character only ; whither they had any one other book or no we know not : and whence then this forgetting of one character , and learning of another should arise , doth not appeare . nor shall i in such an improbable fiction lay much weight on testimonys , the most antient whereof is years later then the pretended matter of fact . sect. . the most weighty proofe in this case is taken from the ancient judaicall coines , taken up with samaritan characters upon them . we are now in the high road of forgeries and fables : in nothing hath the world been more cheated . but be it granted that the pretended coines are truly ancient ; must it needs follow , that because the letters were then known , and in use , that they only were so : that the bible was written with them , and those now in use unknown . to salve the credit of the coynes , i shall crave leave to answer this conjecture with another . the samaritan letters are plainly praeternaturall ( if i may so say ) a studied inventiō ; in their frame and figure fit to adorne , when extended or greatned by way of engraving or embossing any thing they shall be put upon , or cut in . why may we not think they were invened for that purpose : namely to engrave on vessels , & to stamp on coyne , & so came to be of some use in vvriting also . their shape and frame promises some such thing . and this is rendred the more probable from the practise of the aegyptians , vvho as clement alexan : tells us , had sorts of letters , one vvhich he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vvith vvhich they vvrote things of common use ; another termed by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used by the priests in the sacred vvritings : and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : vvhich also vvas of tvvo sorts , simple and symbolicall . seeing then it was no unusuall thing to have sundry sorts of letters for sundry purposes , it is not improbable that it vvas so also among the jevvs : not that they vvrote the sacred vvritings in a peculiar character , as it vvere to hide thē , which is declaimed against , but only that the other character might be in use for some purposes vvhich is not unusuall : i cannot think the greeks of old used only the unciall letters , vvhich yet vve knovv some did ; though he did not , vvho vvrote homers iliads in no greater a volume , then would go into a nutshell . sect. . but if that should be granted , that cannot be proved , namely that such a change was made ; yet this prejudices not them in the least , who affirme ezra and the men of the great congregation to have been the authors of the points , seeing the authors of this rumour affixed , that as the time wherein the old hebrew letters were excommunicated out of the church ; together with the samaritans . nay it cast a probability on the other hand , namely that ezra laying aside the old letters because of their difficulty , together with the new , introduced the points to facilitate their use . nor can it be made to appeare that the samaritan letters had never any vowels affixed to them . postellus affirmes that the samaritans had points in the dayes of hierome , and that their losse of them is the cause of their present corrupt reading . punctis hodie quae habebant hieronimi temporibus carent : leguntque sine punctis admodum depravatè . postell . alphab . . lingua : there were alwaies some copies written without vowels , which might be preserved , and the other lost . that people ( if we have any thing from them , ) being wicked , ignorant , sottish , superstitious , idolatrous , rejectors of the greatest part of the scripture , corruptors of what they had received , might neglect the taske of transcribing copies with points , because a matter of so great care and diligence to be performed aright . nor is it improbable , what ever is pretended to the contrary , that continuing in their sepation from the people of god , they might get the law written in a character of their own choosing , out of hatred to the jews . now let any man judge , whither from this heap of uncertaintyes any thing can arise with the face of a witnesse , to be admitted to give testimony in the cause in hand . he that will part with his possession on such easy tearms , never found much benefit in it . sect. . the constant practice of the jews in preserving in their synagogues one book , which they almost adore , written without points , is alleadged to the same purpose ; for what do they else hereby but tacitely acknowledge the points to have an humane originall . an : but it is certaine they do not so acknowledge them , neither by that practise , nor by any other way ; it being the constant opinion and perswasion of them all , ( elias only excepted ) that they are of a divine extract ; and if their authority be to be urged , it is to be submitted unto in one thing , as well as in another . the jews give a threefold account of this practise . first , the difficulty of transcribing copies without any failing , the least rendring the whole book as to its use in their synagogues , profane . the liberty they have thereby , to draw out various senses , , more eminent as they say , indeed more vaine and curious , then they have any advantage to doe , when the reading is restrained to one certaine sense by the vowels and accents . to keep all learners in dependance on their teachers , seeing they cannot learn the mind of god , but by their exposition : rab : azarias : lib. jmre bina : cap. . if these reasons satisfie , not any as to the ground of that practise , they may be pleased to enquire of them for others , who intend to be bound by their authority ; that the points were invented by some late massorites , they will not informe them . for jesuiticall stories out of china , they are with me for the most part of the like credit with those of the jews in their talmud ; he that can believe all the miracles , that they worke , where men are not warned of their jugling , may credit them in other things . however , as i said , i do not understand this argument ; the jews keep a book in their synagogues without points , therefore the points and accents were invented by the tiberian massorites ; when they never read it , or rather sing it , but according to every point and accent in ordinary use . indeed the whole profound mystery of this businesse seems to be this ; that none be admitted to read or sing the law in their synagogues , untill he be so perfect in it , as to be able to observe exactly all points and accents , in a book wherein there are none of them . sect. . . the testimony of elias levita , not only as to his own judgment , but also as to what he mentions from aben ezra and others , is insisted on . they affirme , saith he , that we have received the whole punctation from the tiberian massorites . an. it is very true , that elias was of that judgment ; and it may well be supposed , that if that opinion had not fallen into his mind , the world had been little acquainted with it at this day . that by receiving of the punctation from the tiberians , the continuation of it in their school , not the invention of it is intended by aben ezra , is beyond all exception evinced by buxtorfius . de punct . antiq. p. . cap. . nor can any thing be spoken more directly to the contrary of what is intended , than that which is urged in the prolegomena from aben ezra , comment . in exod. . . where he affirmes that he saw some books examind in all the letters , and the whole punctation by the wise men of tiberias ; namely to try , whether it were done exactly , according to the patterns they had . besides all elias arguments are notably answered by rabbi azarias ; whose answers are repeated by joseph de voysin in his most learned observations , on the proemium of the pugio fidei , pag. . . and the same azarias shews the consistency of the various opinions that were among the jews about the vowels , ascribing them as to their virtue and force , to moses , or god on mount sinai ; as to their figure and character to ezra ; as to the restauration of their use , unto the massorites . sect. . . the silence of the miskna gemara , or whole talmud concerning the points is further urged . this argument is also at large discussed by buxtorfius , and the instances in it answered to the full : nor is it needfull for any man to adde any thing further , untill what he hath discoursed to this purpose be removed . see part . . cap. . see also glassius lib. . tract . ● de text. hebrai punctat : who gives instances to the contrary ; yea and the talmud its selfe in nedarim , or of vowes chap. . on nehem. . ▪ do plainly mention them : and treatises antienter than the talmud cited by rabbi azarias in jmre binah expresly speaks of them . it is to me a sufficient evidence , able to overbeare the conjectures to the contrary , that the talmudists both knew , and in their readings were regulated by the points now in use , in that , as many learned men have observed , there is not one text of scripture to be found cited in the talmud , in any other sense , as to the literall reading and meaning of the word , then only that which it is restrained unto by the present punctation : when it is known that the patrons of the opinion under consideration , yeeld this constantly as one reason of the translators reading words and sentences otherwise then we read them now in our bibles ; namely , because the books they used were not pointed , whereby they were at liberty to conjecture at this or that sense of the word before them . this is one of the maine pillars of capellus his whole fabrick in his critica sacra . and how it can be fancied there should be no variety between our present reading and the talmudists , upon supposition they knew not the use of points , i know not . is it possible , on this supposition , there should be such a coincidence between their and our present punctation ; whereon the same principle , it seems , there are so many variations by the and the chaldee paraphrast ? sect : . . of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are pleaded in the next place to this purpose , i shall speak afterwards . the difference in them is in the consonants , not in the vowels , which yet argues not that there were no vowels , when they were collected , or disposed as now we find them . yea that there were no vowels in the copies from whence they were collected ( if they were so collected ) may be true ; but that that collection was made any later for the maine of it , then the daies of ezra , doth not appeare . now whatever was done about the scripture in the judaicall church , before the times of our saviour , is manifest to have been done by divine authority , in that it is no where by him reproved : but rather the integrity of every word is by him confirmed . but of these things distinctly by themselves afterwards we are to speak . sect. . a sixth argument for the novelty of the points is taken from their number ; for whereas it is said all kinds of sounds may be expressed by vowels , we are in the present hebrew punctation supplied with or : which as it is affirmed , manifests abundantly that they are not coaevous or connaturall to the language it selfe , but the arbitrary , artificiall invention of men , who have not assigned a sufficient difference in their force and sound to distinguish them in pronunciation . but this objection seems of small importance . the ground of it is an apprehension , that we still retaine exactly the true pronuntiation of the hebrew tongue , which is evidently false . it is now neer years , since that tongue was vulgarly spoken in its purity by any people or nation . to imagine that the true , exact , distinct pronunciation of every tittle and syllable in it , as it was used by them , to whom it was vulgar and naturall , is communicated unto us , or is attainable by us , is to dreame pleasantly whilst we are awake . aben ezra makes it no small matter that men of old knew aright how to pronounce camets gadol . saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of tiberias , also the wise men of aegypt and africa knew how to read camets gadol . even the distinct force of one consonant , and that alwaies radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is utterly lost , so that the present jews know nothing of its pronuntiation . nor can we distinguish now between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . though the jews tell us that the wise men of tiberias could do so years agoe ; as also between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor is the distinct sound of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so obvious unto us . the variety of consonants among many nations , and their ability to distinguish them in pronuntiation , makes this of little consideration . the whole nation of the germanes distinguish not between the force and sound of t and d , whereas the arabick dal and dhsal , dad , ta and da manifest how they can distinguish those ●ounds . nor are the jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answered distinctly in any other language ; to distinguish some of which , good old hjerome had his teeth filed by the direction of his * nicodemus . . the truth is , the hebrews have but vowels , long , and short , or great and lesse ; sheva is but a servant to all the rest ; and its addition to segol and patha makes no new vowels . to distinguish between camets hateph , and hateph camets there is no colour . seven only of them , as morinus hath manifested out of r. jehuda chiug , one of the first grammarians among the jews , namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they called ( of old ) kings , or the chiefe rulers of all the motions of the letters . so that indeed they have not so many figures to distinguish sounds by , with all their vowels , as have the greeks . besides the vowels they have twelve dipthongs , and three of them as to any peculiar sound as mute as sheva . it is true , pliny tells us that simonides melicus found out two of the vowels , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he did also two consonants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but surely he did so , because he found them needfull to answer the distinct sounds used in that language , or he had deserved little thanks for his invention . speaking lately with a worthy learned friend , about an universall character , which hath been mentioned by many , attempted by divers , and by him brought to that perfection , as will doubtlesse yeild much , if not universall satisfaction unto learned and prudent men , when he shall be pleased to communicate his thoughts upon it to the world ; we fell occasionally on the difference of apert sounds or vowells , which when i heard him with good reason affirme to be or , remembring this argument about the hebrew points , i desired him to give his thoughts in a few words the next day , which he did accordingly ; now because his discourse seems evidently to discover the vanity of this pretence , that the hebrew vowels are an arbitrary invention from their number , i have here inserted it . apert sounds are either simple . vowels . double . dipthongs . apert simple sounds are distinguishable formally . acccidentally . the formall difference is that which doth constitute severall letters , and must depend upon the various apertion , required to the making of them , together with the gravity or acutenesse of the tone which is made by them . according to which there are at least eight simple vowels , that are by us easily distinguishable . viz. e magis acutum , as in he , me , she , ye , &c. minus acutum , as the english , the : the latine , me , te , se , &c. i or y , which are both to be accounted of one power and sound . shi , di : thy my : a magis apertum . all , tall , gall , wall . minus apertum . ale , tale , gale , wele . o rotundū , minus grave , as the english . go. so . no. the latine . de. magis grave & pingue . as the english . do. to . who . u as in tu. use , us &c. so many apert simple sounds there are evidently distinguishable , i would be loth to say that there neither are , nor can be any more ; for who knowes , how many other minute differences of apertion , and gravity , may be now used , or hereafter found out by others , which practise and custome , may make as easy to them as these are to us . but besides this formall difference , they are some of them accidentally distinguishable from one another , with reference to the quantity of time required to their prolation , whereby the same vowell becomes sometimes long short so e. min. acute . long short mete steme met stem i l alive , give , drive , title , thine . s live , give , driven , — ☞ ie tittle , thin . a l bate , hate , cate , same , dame — ae s bat , hat , cat — sam. dam. o. rotund . l. one , none , note &c. ●oe veloa s. one ( non lat. ) not . u l. use , tune , pule , acute . — ue s. us , tun. pull , cutt . the other remaining vowels . viz. e. magis acut. a. magis apert . & o. magis grave , doe not change their quantities but are alwaies long . dipthongs are made of the complexion of two vowels in one syllable , where the sounds of both are heard . these are , ei . ey . — hei lat. they. ea. eate , meate , seate , teate , yea , plea. eu , ew . few , dew . heu . lat. ai , ay. aide , saide , pay , day . au , aw . audience , author , law , draw. oi , oy . point , soile , boy , toy . ou , ow. rout , stout . how , now . ui , uy . bui , juice . eo , yeoman , people . how other dipthongs ( which have been used may be significant for the expression of long vowels , see noted above . ☞ there is then very little weight to be ventred upon the strength of this objection proleg . . . sect. . : it is further pleaded that the ancient translations the greeke , the caldee and the syriack , doe manifest that at the time of their composing the points were not invented ; and that because in sundry places it is evident that they read otherwise , or the words with other points ( i meane as to the force and sound , not figure of them ) than those now affixed . for this purpose very many instances are given us out of the seventy especially by capellus : grotius also takes the same course . but neither is the objection of any force to turne the scale in the matter under consideration . somewhat will in the close of this disourse be spoken of those translations . the differences that may bee observed in them especially the former , would as well prove , that they had other consonants , that is that the copies they used had other letters and words then ours , as other vowels . yea if we must suppose where they differ from our present reading , they had other and better copies , it is most certaine that we must grant ours to be very corrupt . hoc ithacus vellet ; nor can this inference be avoided , as shall god willing be further manifested if occasion be administred . the truth is , the present copies that we have of the seventy doe in many places so vary from the originall , that it is beyond all conjecture what should occasion it . i wish some would try their skill upon some part of job , the psalmes and the prophets , to see if by all their inquiries of extracting various lections , they can find out how they read in their books , if they rendered as they read ; and we enjoy what they rendred . symeon de muys tels us a very pretty story of himselfe to this purpose ; assert . heb. vind. sect. : as also how ridiculous he was in his attempt . but i shall recall that desire ; the scripture indeed is not so to be dealt withall ; we have had too much of that work already . the rabbinicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be compared , with some of our criticks temura and notaricon . of the chaldee paraphrase i shall speake afterwards . it seemes not to be of the antiquity pretended . it is not mentioned by josephus , nor origen , nor hierome ; but this will not impeach its antiquity . but whereas it is most certaine that it was in high esteeme and reverence among all the jewes before the time assigned for the punctation of the points , it seemes strange that they should in disposing of them , differ from it voluntarily in so many places . ly . besides , though these translatours or any of them , might use copies without vowels , as it is confessed that alwayes some such there were , as still there are , yet it doth not follow at all , that therefore the points were not found out nor in use . but more of this , when we come to speake distinctly of these translations . sect. . of the same importance is that which is in the last place insisted on , from the silence of hierome and others of the ancients , as to the use of the points among the hebrewes . but hierome saw not all things , not the chaldee paraphrase , which our authors suppose to have beene extant at least yeares before him ; so it cannot be made evident that he mentioned all that he saw . to speak expresly of the vowels he had no occasion , there was then no controversy about them . nor were they then distinctly knowne by the names wherby they are now called . the whole current of his translation argues that he had the bible as now pointed . yea , learned men have manifested by instances that seeme of irrefragable evidence , that he had the use of them . or it may be he could not obtaine a pointed copy , but was instructed by his jew in the right pronuntiation of words . copies were then scarce , and the jewes full of envy : all these things are uncertaine . see munster : praefat . ad bib. the truth is , either i cannot understand his words , or he doth positively affirme , that the hebrew had the use of vowels ; in his epistle to evagrius , epist . : nec refert utrum salem an salim nominetur , cū vocalibus in medio litteris perrarò utantur hebraei ; if they did it perrarò , they did it ; and then they had them ; though in those dayes to keep up their credit in teaching , they did not much use them ; nor can this be spoken of the sound of the vowels , but of their figures . for surely they did not seldome use the sounds of vewels , if they spake often : and many other testimonies from him may be produced to the same purpose . sect. . morinus in his late opuscula hebraea samaritica , in his digression against the hebrew points and accents the first part pag : : brings in a new argument to prove that the puncta vocalia were invented by the jewish gramarians , however the distinction of sections might be before . this he attempts out of a discourse of aben ezra concerning the successive meanes of the preservation of the scripture : first by the men of the great synagogue , then by the massorites , then by the grammarians . as he assignes all these their severall workes , so to the grammarians the skill of knowing the progresses of the holy tongue , the generation of the kingly points and of sheva , as he is by him there cited at large . after he labours to prove by sundry instances , that the puncta vocalia are by him called reges , and not the accents as is now the use . and in the addenda to his booke praefixed to it , he triumphs upon a discovery that the vowels are so called by rabbi jehuda chiug the most antient of the jewish grammarians . the busines is now it seemes quite finished ; and he cryes out ; oculis aliorum non egemus amplius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunc sumus . a sacrifice is doubtlesse due to this dragge of morinus . but quid dignum tanto . sect. . the place insisted on by him out of aben ezra , was some yeares before produced , weighed and explained by buxtorfe out of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the standard of the holy tongue , de punct . orig. part. . pag. . . cap. : and it is not unlikely , from morinus his praeface to his consideration of that place , that he fixed on it some yeares agoe , that he learned it from buxtorfius , by the provision that he layes in against such thoughts ; for what is it to the reader when morinus made his observations ; the manner of the men of that society in other things gives sufficient grounds for this suspicion . and simeon de muys intimates that he had dealt before with the father as he now deales with the son. censur . in excercitat . . cap. . pag. : himselfe with great and rare ingenuity acknowledging what he received of him . ass . text. heb. ver . cap. . dicésve me haec omnia mutuatum à buxtorfio ? quidni verò mutuor , si necesse erit . but what is the great discovery here made ? that the puncta vocalia are some of them called reges ; the accents have now got that appellation ; some of them are reges , and some ministri : so that the present state of things , in reference to vowels and accents is but novell . ly . that the grammarians invented these regia puncta as aben ezra sayes . sect. . but i pray what cause of triumph or boasting is in all this goodly discovery ? was it ever denyed by any , that the casting of the names of the vowels and accents , with the titles was the worke of the grammarians ; was it not long since observed by many that the long vowels with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were called of old reges ? and that the distinction of the vowels into long and short was an invention of the christians rather than jewish grammarians ; the jewes calling them some absolutely reges , some great and small , some matres & filias . but then saith he , the grammarians were the inventours of these points , why so ? aben ezra refers this unto the worke of the grammarians , to know the progresses of the holy tongue , the generation of those things , &c : but can any thing be more evident against his designe than his owne testimony ? it was the worke of the grammarians to know these things , therefore not to invent them ; did they invent the radicall and servile letters ? surely they also then invented the tongue ; for it consists of letters radicall and servile , of points and accents ; & yet this is also ascribed to them by aben-ezra . but it is well that morinus hath at length lighted upon r. jehuda chiug : his opinion before was collected out of kimchi , ephodius , muscatus and others . but what sayes he now himselfe ? for ought appeares by what we have quoted by morinus , he is like to prove a notable witnesse of the antiquity of the points . it may be well supposed that morinus writing on set purpose against their antiquity would produce that testimony which in his whole authour was most to his purpose ; and yet he fixes on one , wherein this antient grammarian who lived about the yeares of christ . , or ; gives us an account of the points with their names without the least intimation of any thing to the impeachment of their divine originall ; so also the same aben ezra on psal . . vers . : tels us , of one adonim ben-lafrad who long before this r. jehuda found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an ancient copy . and therefore when morinus comes to make the conclusion of his argument , discovering it seemes himselfe the folly of the pretence , that the points were invented by the grammarians , the last sort of men mentioned by aben ezra , he sayes , procul omni dubio est , & luce meridianâ clarius aben ezram sensisse omnium vocalium punctationem à massorithis tiberiensibus , & grammaticis , qui hos sequuti sunt originem ducere . but of these massorites there is not one word in the premises , nor is any such thing assigned unto them by aben ezra ; but quite another imployment , of making an hedge about the law by their observations on all the words of it ; and had he dreamed of their inventing the points , he would sure enough have assigned that worke to them ; and for the grammarians , his owne testimony lyes full to the contrary . sect. . and these are the heads of the arguments insisted on by capellus and others , and by these prolegomena , to prove the hebrew punctation to be an invention of the jewes of tiberias yeares or more after the incarnation of christ . brevis cantilena , sed longum epiphonema . as i have not here designed to answer them at large , with the various instances produced to give countenance unto them , ( nor is it needfull for any so to doe , untill the answer already given to them be removed ) so by the specimen given of their nature and kind , the sober and pious reader may easily judge whether there be any force in them , to evert the perswasion opposed by them ; grounded on the catholicke tradition and consent of the jewes , the uncontradicted reception of them absolutely , without the least opposition all the world over by jewes and christians , the very nature of the punctation it selfe following the genius of the language not arising or flowing from any artificiall rules , the impossibility of assigning any authour to it since the dayes of ezra , but only by such loose conjectures and imaginations as ought not to be admitted to any plea and place in this weighty cause ; all attended with that great uncertainty , which without their owning of these points to be of divine originall we shall be left unto , in all translations and expositions of the scripture . it is true ; whilest the hebrew language was the vulgar tongue of the nation , and was spoken by every one uniformely every where , it had been possible , that upon a supposition that there were no points , men without infallible guidance and direction might possibly affix notes and figures , which might with some exactnesse answer the common pronuntiation of the language , and so consequently exhibit the true and proper sense and meaning of the words themselves . but when there had been an interruption of a yeares in the vulgar use of the language , it being preserved pure only in one booke ; to suppose that the true and exact proauntiation of every letter , tittle and syllable was preserved alive by or all tradition , not written any where , not commonly spoken by any , is to build townes and castles of imaginations , which may be as easily cast downe as they are erected , yet unlesse this be supposed , ( which with no colour of reason can be supposed , which is yet so , by capellus and the learned authour of the prolegomena ) it must be granted , that the great rule of all present translations , expositions , and comments , that have been made in the church of god for some d. of yeares , is the arbitrary invention of some few jewes , living in an obscure corner of the world under the curse of god , in their unbeliefe and blindnesse . the only reliefe in the prolegomena , against this amazing inference , is , as was said , that the massorites affixed not the present punctation arbitrarily , ( so also capellus ) but according to the tradition they had received . what weight is to be laid upon such a tradition for neere a thousand yeares ( above according to morinus ) is easily to be imagined . nor let men please themselves with the pretended facility of learning the hebrew language without points and accents , and not only the language , but the true & proper reading and distinction of it in the bible . let the points and accents be wholy removed , and all apprehensions of the sense arising , by the restraint and distinction of the words as now pointed ; and then turne in the drove of the learned criticks of this age upon the noted consonants , and we shall quickly see what wofull worke , yea havocke of sacred truth will be made amongst them . were they shut up in severall cells , i should scarcely expect the harmony & agreement amongst thē , which is fabulously reported to have been in the like case among the . the jewes say , & that truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man can lift up his tongue to read without punctation . and , si rationi in his & similibus dominium concedamus , toti mutabuntur libri , in literis , vocibus , & sententiis , & sic res ipsa quoque mutabitur . lib. cosri . . par. . pag. . and thus have i with all possible brevity vindicated the position formerly insisted on , from this grand exception , which might be justly feared from the principles laid downe in the prolegomena . chap. vi. of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . their nature and originall . the difference is in the consonants . . morinus vaine charge on arias montanus . . the senses of both consistent . . of the great congregation . the spring and rise of these various readings . . the judgment of the prolegomena about them , their order twise over in the appendix . . the rise assigned to them . . considerd . . of capellus his opinion and the danger of it . sect. . vve are not as yet come to a close . there is another thing agitated in these prolegomena , and represented in the appendix , that may seeme to derogate from the universality of my assertion , concerning the entire preservation of the originall copies of the scripture . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the seriptio and lectio , or scriptum and lectum , is that which i intend . the generall nature of these things is knowne to all them that have looked into the bible . one word is placed in the line , and another in the margin ; the word in the line having not the points or vowels affixed to it that are its owne , but those that belong to the word in the margin ; of this sort there are in the bible , or thereabouts ; for some of the late editions by mistake or oversight , doe differ in the precise number . all men that have wrote any considerations on the hebrew text have spoken of their nature in general ; so hath the authour of these prolegomena . as to our present concernment , namely to manifest that from them no argument can tye us to the corruption of the originall , the ensuing observation concerning them may suffice . sect. . all the difference in these words is in the consonants , not at all in the vowels . the word in the margin ownes the vowels in the line , as proper to it ; and the vowels in the line seeme to be placed to the word whereunto they doe not belong , because there is no other meet place for them in the line where they are to be continued as belonging to the integrity of the scripture . sect. . morinus to manifest his rage against the hebrew text , takes from hence occasion to quarrell with arias montanus , and to accuse him of ignorance and false dealing ; de heb. text. sincer . excer . . cap. . pag. . the pretence of his quarrell he makes to be , that arias affirmes the greatest part of these various lections to consist in some differences of the points ; for which purpose he cites his words out of his preface to his collection of various lections . maxima in his lectionibus varietatis pars in hujusmodi punctorum discrepantia consistit , ut toto hujus mazzoreth sive variarum lectionum volumine demonstratur . whereunto he subjoines , mira assertio ne una quidem in punctis sita est . catalogum plurimorum ipse ad finem praefationis adtexuit . et varietates omnes sunt in literis , nulla in punctis . confidentius scribo omnium variarum lectionum quas judaei appellant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keri & ketib : de quibus agit arias nulla prorsus ad puncta pertinet . iterū confidentius , &c. would not any man think but that the man had made here some great discovery , both as to the nature of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also to the ignorance of arias , whom he goes on to reproach as a person unacquainted with the massora , and with the various lections of ben-asher , and ben-nepthali , of the east and westerne jewes , at the end of the venetian bibles ; which bibles he chiefly used in the printing of his own . and yet on the other hand , men acquainted with the ability and great deserving of arias , will be hardly perswaded , that he was so blind and ignorant as to affirme the greatest part of the variety he spoke of consisted in the changing of vowels , and immediately to give instances , wherein all he mentions consists in the change of consonants only . but what if all this should prove the ignorance and prejudice of morinus ? first to his redoubled assertion about the difference of the keri and ketib in the consonants only , wherein he speakes as though he were blessing the world with a new and strange discovery , it is a thing knowne lippis & tonsoribus , & hath been so since the dayes of elias levita ; what then intended arias montanus to affirme the contrary ; hic nigri succus loliginis , haec est aerugo mera ; he speakes not at all of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but merely of the anomalous pointing of words , in a various way from the genius of the tongue , as they are observed and reckoned up in the massora , of other varieties he speakes afterward ; giving a particular account of the keri uketib , which whether he esteemed various lections nor no , i know not . non si te superis aeques . but all are ignorant , who are not of the mind of an aspiring jesuite . sect. . that the difference in the sense taking in the whole context , is upon the matter very little or none at all ; at least each word , both that in the line and that in the margin , yeeld a sense agreeable to the anology of faith . of all the varieties that are found of this kind , that of two words , the same in sound but of most distinct significations , seemes of the greatest importance ; namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. or times where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not , is in the text ; the margin notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him , or his , to be read . but yet though these seeme contrary one to the other , yet where ever this falls out , a sense agreable to the analogie of faith ariseth fairely from either word . as to give one or two instances : psal : . verse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made us , and not we our selves , the keri in the margin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his , giving this sense ; he hath made us , and his we are ; the verbe substantive being included in the pronounce . so isa . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their afflictions or straights , no straightnesse ; so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straightnesse or affliction was to him , or he was straightened or afflicted : in the first way , god signifieth that when they were in their outward straights , yet he was not straightned from their reliefe ; in the other , that he had compassion for them , was afflicted with them , which upon the matter is the same ; and the like may be shewed of the rest . sect. . i confesse i am not able fully to satisfy my selfe in the originall and spring of all this variety , being not willing meerly to depend on the testimony of the jewes , much lesse on the conjectures of late innovators . to the uttermost length of my view , to give a full account of this thing , is a matter of no small difficulty . their venerable antiquity , and unquestionable reception by all translatours gives them sanctuary from being cast downe from the place they hold by any mans bare conjecture . that which to me is of the greatest importance , is , that they appeare most of them to have been in the bibles , then , when the oracles of god were committed to the jews , during which time we find them not blamed for adding or altering one word or tittle . hence the caldee paraphrast often followes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which never was in the line whatever some boastingly conjecture to the contrary : and sometimes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that which seemes to me most probable is , that they were collected for the most part of them , by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the great congregation . some indeed i find of late ( i hope not out of a designe to bring all things to a further confusion about the originall ) to question whether ever there were any such thing as the great congregation . morinus calls it a judaicall figment . our prolegomena question it . prol. . sect. . but this is only to question , whether ezra , nehemiah , josua , zacharie , haggai & the rest of the leaders of the people in their returne from the captivity , did set a sanydrym according to the institution of god , and labour to reforme the church & all the corruptions that were crept either into the word or worship of god. i see not how this can reasonably be called into question , if we had not to confirme it the catholicke tradition of jews and christians . neither is it called the great congregation from its number , but eminency of persons . now on this supposition it may be granted that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the books of these men themselves ezra and the rest , were collected by the succeeding churches . unlesse we shall suppose with anisworth , that the word was so received from god , as to make both necessary . and if we know not the true cause of its being so given , we have nothing to blame but our owne ignorance , this not being the only case wherein we have reason so to doe . our last translation generally rendreth the word in the margent noteing also the word in the line where there is any considerable difference . those who have leisure for such a worke , may observe what choyce is used in this case by old and moderne translatours . and if they had not believed them to have had an authoritative originall beyond the impeachment of any man in these dayes , they could not fairly and honestly have used both line and margin as they have done . sect. . what sayes now our prolegomena , with the appendix unto these things . . we have them in the appendix represented unto us in their own order according as they are found in the bookes of the scriptures ; and then over againe , in the order and under the heads that they are drawne and driven unto by capellus ; a taske , that learned man tooke upon himselfe , that he might in the performance of it , give some countenance to his opinion , that they are for the most part criticall emendations of the text , made by some late massorites , that came no man knowes whence ; that lived no man knowes where , nor when . thus whereas these keri uketib , have the only face and appearance upon the matter , of various lections upon the old testament , ( for the jewes collections of the various readings of ben asher and ben nepthali , of the orientall and occidentall jewes , are of no value , nor ever had place in their bible and may be rejected ) the unwary viewer of the appendix is presented with a great bulke of them , their whole army being mustered twice over in this service . sect. . but this inconvenience may be easily amended , nor am i concerned in it . wherefore dly for the rise of them it is said that some of them are the amendments of the massorites or rabbins , others , various lections out of diverse copies . that they are all , or the most part of them criticall amendments of the rabbins is not allowed ; for which latter part of his determination , we thanke the learned authour ; and take leave to say that in the former we are not satisfied , prol. . , , : the arguments that are produced to prove them not to have been from ezra , but the most part from postalmudicall rabbins are capable of a very easy solution which also another occasion may discover ; at present i am gone already too far beyond my intention , so that i cannot allow my selfe any farther digression . sect. . to answer briefly . ezra and his companions might be the collectours of all those in the bible , but their own books ; and those in their own books might be added by the succeeding church . the orientall and occidentall jews , differ about other things as well as the keri and ketib . the rule of the jews , that the keri is alwaies to be followed , is novell ; and therefore the old translators might read either , or both , as they saw cause . there was no occasion at all why these things should be mentioned by josephus , philo , origen : hjerome saies indeed on isa . . . that aquila rendred that word , to him , which is written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but he makes it not appear that aquila read not as he translated , that is by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and for what is urged of the caldee and , making use of the keri and ketib , it is not intended that they knew the difference under these names , but that these differences were in their daies . that the word now in the margin was in the line untill the daies of the pretended masorites , is not to be said nakedly but proved , if such a novell fancy expect any credit in the world . that the judaicall rabbins have made some alterations in the text of their own accord , at least placed words in the margin , as to their consonants , supplying their vowells in the line , where they ought not to have place ; that there were various lections in the copies after the talmud , which have been gathered by some obscure jews , no mention being made of those collections in the masora , or any of their grammarians , is the summe of the discourse under consideration . when all this , or any part of it is proved by testimony , or evident reason , we shall further attend unto it . sect. . in the meane time i cannot but rejoice , that capellus his fancy about these things , then which i know nothing more pernicious to the truth of god , is rejected . if these ds of words were the criticall conjectures and amendments of the jews , what security have we of the mind of god as truely represented unto us , seeing that it is supposed also , that some of the words in the margin were sometimes in the line ; and if it be supposed , as it is , that there are innumerable other places of the like nature , standing in need of such amendments , what a door would be opened unto curious pragmaticall wits , to overturne all the certainty of the truth of the scripture , every one may see . give once this liberty to the audacious curiosity of men , priding themselves in their criticall abilities , and we shall quickly find out what wofull state and condition the truth of the scripture will be brought unto . if the jews have made such amendments and corrections of the text , and that to so good purpose , and if so much worth of the like kind yet remaine , can any man possibly better employ himselfe , then with his uttermost diligence to put his hand to this plow. but he that pulleth down an hedge , a serpent shall bite him . caap. vii . of gathering various lections by the help of translations . the proper use and benefit of translations . their new pretended use . the state of the originalls on this new pretence . of the remedy tendred to the reliefe of that state . no copies of old differing in the least from those we now enjoy , from the testimony of our saviour . no testimony new or old to that purpose . requisites unto good translations . of the translations in the biblia polyglotta : of the arabick . of the syriack . of the samaritan pentateuch . of the chaldee paraphrase . of the vulgar latine . of the seventy . of the translation of the new testament : of the persian . of the aethiopian . the value of these translations as to the work in hand . of the supposition of grosse corruption in the originals . of various lections out of grotius . of the appendix in generall . sect. . because it is the judgment of some , that yet other objections may be raised against the thesis pleaded for , from what is affirmed in the prolegomena about gathering various lections by the help of translations , and the instances of that good work given us in the appendix , i shall close this discourse with the consideration of that pretence . sect. . the great and signall use of various translations , which hitherto we have esteemed them for , was the help afforded by them in expositions of the scripture . to have represented unto us in one view the severall apprehensions and judgments of so many worthy and learned men , as were the authors of these translations , upon the originall words of the scripture , is a signall help and advantage unto men enquiring into the mind and will of god in his word . that translations were of any other use formerly , was not apprehended . they are of late presented unto us under another notion : namely , as means and helps of correcting the originall , and finding out the corruptions that are in our present copies , shewing that the copies which their authors used , did really differ from those which we now enjoy , and use . for this rare invention we are , as for the former , chiefly beholding to the learned and most diligent capellus , who is followed , as in sundry instances himselfe declares , by the no lesse learned grotius . to this purpose the scene is thus laid . it is supposed of old there were sundry copies of the old testament differing in many things , words , sentences , from those we now enjoy . out of these copies some of the antient translations have been made . in their translations they expresse the sense and meaning of the copies they made use of . hence by considering what they deliver , where they differ from our present copies , we may find out , ( that is , learned men who are expert at conjectures may do so ) how thay read in theirs . thus may we come to a further discovery of the various corruptions that are crept into the hebrew text , and by the help of those translations amend them . thus capellus . the learned author of our prolegomena handles this businesse prol. . i do not remember that he expresly any where affirmes , that they had other copies then those we now enjoy ; but whereas ( besides the keri and ketib , the various readings of ben asher , and ben napthali , of the east and westerne jews ) there are through the neglect , oscitancy , and frailty of the transcribers , many things befallen the text , not such failings as happening in one copy , may be easily rectified by others , which are not to be regarded as various lections , nor such as may be collected out of any antient copies , but faults , or mistakes in all the copies we enjoy , or have ever been known , by the help and use of translations , conjecturing how they read in their books , either vvith other words , or letters , consonants or points , vve may collect various lections , as out of the originall ; what this opinion upon the matter differeth from that of capellus i see not ; for the difference between our copies , and those of old , are by him assigned to no other originall ; nor doth capellus say that the jewes have voluntarily corrupted the text ; but only that alterations are befallen it , by the meanes and waies recounted in the prolegomena . to make this evident by instances ! we have a great number of such various lections gathered by grotius in the appendix . the truth is , how the volume should come under that name , at first view i much wondred . the greatest part of it , gives us no various lections of the hebrew text as is pretended ; but various interpretations of others from the hebrew . but the prolegomena salve that seeming difficulty . the particulars assigned as various lections , are not differing readings collected out of any copies extant , or ever knowne to have been extant , but criticall conjectures of his own for the amendment of the text , or at most conjectures upon the reading of the words by translatours , especially the and vulgar latine . sect. . let us now consider our disease intimated , and the remedy praescribed ; together with the improbability of the one , and the unsuitablenesse of the other as to the removeall of it ; being once supposed . the distemper pretended is dreadfull , and such , as it may well prove mortall to the sacred truth of the scripture . the summe of it as was declared before , is that there were of old sundry copies extant , differing in many things from those we now enjoy , according to which , the ancient translations were made ; whence it is come to passe , that in so many places they differ from our present bibles even all that are extant in the world ; so capellus ; or that there are corruptions befallen the text ( varieties from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that may be found by the help of translations , as our prolegomena . sect. . now whereas the first translation that ever was , as is pretended , is that of the , and that of all others , excepting only those which have been translated out of it , doth most vary and differ from our bible , as may be made good by some ds of instances , we cannot but be exceedinly uncertaine in finding out wherein those copies , which as it is said , were used by them , did differ from ours , or wherein ours are corrupted ; but are left unto endlesse uncertaine conjectures . what sense others may have of this distemper i know not ; for my owne part i am sollicitous for the arke ; or the sacred truth of the originall ; and that because i am fully perswaded that the remedy and reliefe of this evill , provided in the translations , is unfitted to the cure , yea fitted to increase the disease . some other course then must be taken . and seeing the remedy , is notoriously insufficient to effect the cure , let us try whether the whole distemper be not a meere fancy , and and so doe what in us lye to prevent that horrible and outragious violence , which will undoubtedly be offered to the sacred hebrew verity , if every learned mountibanke may be allowed to practise upon it , with his conjectures from translations . sect. . it is well knowne that the translation of the seventy , if it have the originall pretended , and which alone makes it considerable , was made and finished years or nere thereabout , before the incarnation of our saviour , that was , in that time and season wherein the oracles of god were committed to the jewes whilest that church and people were the only people of god , accepted with him , designed by him keepers of his word for the use of the whole church of christ to come , as the great and blessed foundation of truth . a time when there was an authentique copy of the whole scripture , as the rule of all others kept in the temple ; now can it be once imagined that there should be at that time such notorious varieties in the copies of the scripture through the negligence of that church , & yet afterwards neither our saviour nor his apostles take the least notice of it ; yea doth not our saviour himselfe affirme of the word that thē was amōg the jews , that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it , should passe away or perish , where let not the points but the consonants themselves with their apices be intended or alluded unto in that expression ; yet of that word which was translated by the seventy , according to this hypothesis , and which assuredly they then had if ever , not only letters and tittles , but words , and that many , are concluded to be lost . but that no jew believes the figment we are in the consideration of , i could say , credat apella . sect. . . waveing the consideration of our refuge in these cases , namely the good providence and care of god in the preservation of his word , let the authours of this insinuation prove the assertion ; namely that there was ever in the world any other copy of the bible , differing in any one word from those that we now enjoy ; let them produce one testimony , one authour of credit , jew or christian , that can , or doth , or ever did , speak one word to this purpose . let them direct us to any relick , any monument , any kind of remembrance of them , and not put us off with weak conjectures , upon the signification of one or two words , and it shall be of weight with us ? is it meet that a matter of so huge importance , called into question by none but themselves should be cast and determined by their conjectures ? doe they think that men will part with the possession of truth upon so easy tearmes ? that they will be cast from their inheritance by divination ? but they will say is it not evident that the old translatours did make use of other copies , in that we see how they have translated many words , and places , so as it was not possible they should have done , had they rendred our copy according to what we now read ; but will indeed this be pleaded ? may it not be extended to all places , as well as to any ? and may not men plead so for every variation made by the seaventy from the originall ; they had other copies then any now are extant ; better all old translations should be consumed out of the earth , then such a figment should be admitted . that there are innumerable other reasons to be assigned of the variations from the originall ; as the translatours owne inadvertency , negligence , ignorance , ( for the wisest see not all , ) desire to expound and cleare the sense , & , as it was likely , of altering & varying many things from the originall , with the innumerable corruptions & interpolations that have befallen that translation , indifferently well witnessed unto by the various lections exhibited in the appendix , it were easy to manifest ; seeing then , that neither the care of god over his truth , nor the fidelity of the judaicall church whilest the oracles of god were committed thereunto , will permit us to entertaine the least suspicion , that there was ever in the world any copy of the bible differing in the least from that which we enjoy , or that those we have are corrupted as is pretended ; and seeing that the authours of that insinuation cannot produce the least testimony to make it good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through the mercy and goodnesse of god in the entire unquestionable possession of his oracles once committed to the jewes , and the faith therein once committed to the saints . but now to suppose , that such indeed hath been the condition of the holy bible in it's originalls as is pretended let us consider whether any reliefe in this case be to be expected from the translations exhibited unto us with much paines , care , and diligence in these biblia-polyglotta , and so at once determine that question , whether this be any part of the use of translations , be they never so ancient , namely to correct the originals by , leaving further discussion of sundry things in and about them to other exercitations . sect. . that all , or any translation , may be esteemed usefull for this purpose , i suppose without any contention it will be granted . ( . ) that we be certaine concerning them , that they are translated out of the originalls themselves , and not out of the interpretations of them that went before them ; for if that appeare , all their authority as to the businesse enquired after , falls to the ground , or is at best resolved into that former , whence they are taken , if they are at agreement therewith ; otherwise they are a thing of naught ; and this one consideration , will be found to lay hold of one moiety of these translations : ly that they be of venerable antiquity , so as to be made when there were other copies of the originall in the world besides that which we now enjoy . ly . that they be knowne to be made by men of ability and integrity , found in the faith , and conscientiously carefull not to adde or detract from the originalls they made the translation out of ; if all these things at least , concurre not in a translation , it is most undenyably evident that it can be of no use , as to assist in the finding out what corruptions have befallen our copies ; and what is the true lection of any place about which any differences do arise . let us then , as without any prejudice in our selves , so without ( i hope ) any offence to others , very briefly consider the state and condition of the translations given us in the biblia polyglotta as to the qualifications layd downe . sect. . let us then take a view of some of the chiefest of them without observing any order ; seeing there is no more reason for that which is layd down in this appendix then for any other that may be fixed on ; i shall begin with the arabick , for the honour i beare to the renounedly learned publisher of it & the various lections of the severall copies thereof ; and the rather because he hath dealt herein with his wonted candor , giving in a cleare and learned account of the originall and nature of that translation , which i had for the substance of it , received from him in a discourse before , wherein also he gave me a satisfactory account concerning some other translations , which i shall not need now to mention ; though i shall only say his judgment in such things is to be esteemed at least equall , with any now alive . then he tells us upon the matter that this translation is a cento made up of many ill suted pieces , there being no translation in that language extant ; i speake of the old testament ; ly . for the antiquity of the most ancient part of it was made about the yeare of the jews account , that is of christ . ly . it was as to the pentateuch translated by r : saadias haggaon . ly . that it is interpreted & changed in sundry things by some other persō . ly . that he who made these chāges seem'd to have so done that he might the better thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to some particular opinion of his own , whereof sundry instances are given . ly . that he seemes to have been a mahumetan , or at least much to have favoured them , as appeares from other evidences , so from the inscription of his worke with that soleme motto taken out of the alcoran , in nomine dei miseratoris , misericordis . ly . it may be thought also that some other , a jew , or a samaritan had his hand in corrupting the last translation . ly . who thought to stamp a divine authority upon his particular opinions . ly . that the foundation of this translation now printed bein that of saadias , it is observable that he professeth , that he did both adde and detract according as he thought meet , that so he might set out , the hidden ( cabbalisticall ) understanding of the scripture . ly . that the other arabick translations that are extant , are out of the seventy : either immediately , or by the syriack which was translated out of it : on these and the like heads doth that oracle of the easterne learning , who hath not only ( as some ) learned the words of some of those languages , but searched with great diligence and judgment into the nature of the learning extant in them , and the importance of the bookes we have , discourse in that preface . it is the way of sciolists when they have obtained a little skill in any language or science to perswade the world that all worth and wisdome lyes therein ; men throughly learned , and whose learning is regulated by a sound judgment , know that the true use of their abilities consists in the true suiting of men to a cleare acquaintance with truth . in that kind , not only in this particular are we beholding to this worthy learned person . i suppose there will not need much arguing , to prove that this translation though exceeding usefull in its own place , and kind , yet is not in the least a fit remedy to relieve us , against any pretended corruption in the originall , or to gather various lections different from our present copy by ; well may it exercise the ability of learned men , to consider wherein and how often it goes , off from the rule of faith ; but rule in in its selfe , and upon its own account , coming short of all the necessary qualifications layd downe before , it is none . should i now goe to gather instances of the failings of this translation , open and grosse , and so proceed with the rest , i think i might make a volume neare as bigge as that of various lections , now afforded us : but i have another manner of account to give of my houres then so to spend them . sect. . whether the syriack translation be any fitter for this use , any one who shall be pleased to consider & weigh it , will easily discover . it seemes indeed to have been made out of the originall , at least for some part of it ; or that the translation of the hath been in many things changed since this was made , which i rather suppose . but when , where , or by whom , it doth not appeare ; nor doth it in many things seeme to have any respect at all unto the hebrew ; the note at the close of the prophets i suppose to proceed rather from the scribe of that individuall copy , than the translatour ; but that the reader may see what hands it hath passed through , he may take it as it s rendered by the learned authour of the annotations on that translation ; explicit malachias sive libri prophetarum , quorum oratio perpetuò nobis adsit , amen ; precibúsque ipsorum , precibúsque omnium sanctorum , sodalium ipsorum praesertìm virginis , quae deum peperit , omnium sanctorum matris quae pro genere adami intercedit , propitius sit deus lectori & scriptori peccatori , & omnibus sive verbo sive opere , ipsis participantibus ; but this good conclusion is as i suppose from the scribe , the usuall negligence of whom in his worke is frequently taxed in the collection of various readings , as pag. . & alibi . now though i confesse this translation to be very usefull in many things , and to follow the originall for the most part , yet being made as yet i know neither when nor by whom , in sundry places evidently following another corrupt translation , having passed through the hands of men ignorant and suspitious , against whose frauds and folly , by the reason of the paucity of copies we have no reliefe , i question whether it may be esteemed of any great use of importance , as to the end enquired after . sect. . of the samaritan pentateuch both originall and translation we shall not need to adde much ; what the people from whom it hath its denomination were , is knowne ; nor have the enquiries of scaliger , or morinus , added any thing to what is vulgarly knowne of them from the scripture , & josephus ; in a word , an idolatrous , superstitious , wicked people they were , before they were subdued by hyrcanus ; afterwards they continued in the seperation from the true church of god ; & upon the testimony of our saviour had not salvation among them . when they received their pentateuch is uncertaine ; uncertaine also how long they kept it ; that they corrupted it whilest they had it , is notuncertaine ; they are charged to have done so by the jewes in the talmud , and the instance they give abides to this day ; deut. . . they have added sichem to the text , to give countenance to their abominations . and openly in deut. . : where god gives a command that an altar should be set up on mount ebal , they have wickedly and nefariously corrupted the text and put in gerizim . now one such voluntary corruption made on set purpose to countenance a sinne , and false worship , is enough to lay low the authority of any copy whatever . the copy here printed was brought out of the east from damascus not long since . it appeares to have been yeares old saith morinus in the account of it , opusc . samar . praefat : ad translat samarat : as i sayd before , that any samaritans doe as yet remaine is uncertaine ; some few jews there are that walke in that way , here and there a few families . now that this pentateuch which was never as such committed to the church of god , that had its rise no man knowes by whom , and that hath been preserved no man knowes how , knowne by few , used by none of the ancient christians , that hath been voluntarily corrupted by men of corrupt minds to countenance them in their folly , should be of any authority upon its own single account to any end or purpose , especially to vye with the hebrew text , men that have not some designe that they publickly owne not , will scarce contend . the places instanced in by morinus to prove its integrity above the hebrew copy , as to the solution of difficulties by it , in gen : . , . exod. . ; doe evedently prove it corrupt ; any man that will consider them will find the alterations purposely made to avoid the difficulties in those places , which is one common evidence of corruption , in gen. . : yeeres are cut off from the life of tera to make the chronologie agree ; and that of exod. . the dwelling of the children of israel and their fathers , when they dwelt in the land of canaan , and in the land of aegypt , was yeares , is a plaine comment or exposition on the text , nor would hierome , who had this copy , make any use of it , in these difficulties . might i goe over the rest of morinus his instances whereby he seekes to credit his samaritan copy , which we have in these biblia polyglotta , i could manifest that there is scarce one of them , but yeelds a cleare argument of corruption in it , upon some of the best grounds that we have to judge of the sincerity or corruption of any copy ; and if this pentateuch had been of any credit of old , it would not have been omitted , yea as it seemes utterly rejected as a thing of nought , by origen in his diligent collection of the originall and versions . but we are in a way and businesse , wherin all things are carried to and fro by conjectures ; and it were no hard taske to manifest the utter uncertainty of what is fixed on as the originall of this pentateuch , by the authour of the prolegomena , or to reinforce those conjectures which he opposeth ; but that is not my present work ; nor do i know that ever it will be so . but i must for the present say ; that i could have been glad , that he had refrained the close of his discourse , sect. : wherein from the occasionall mention of the samaritan liturgie , and the pretended antiquity of it , he falls not without some bitternesse of spirit on those who have laid aside the english service book ; it were not ( in the judgment of some ) imprudently done , to reserve a triumph over the sectaries ; to some more considerable victory , then any is to be hoped from the example of the samaritans : were they all barbars , and porters , and alehousekeepers , yet they might easily discerne , that the example and president of a wicked people , forsaken of god , and forsaking of him , to whom the promise of the spirit of supplications , was never made , nor he bestowed upon them , is not cogent unto the people of christ under the new testament ; who have the promise made good unto them . and much more unto the same purpose will some of them be found to say , when men of wisdome and learning who are able to instruct them , shall condiscend personally so to doe . but i shall forbeare , what might farther be spoken . the chaldee paraphrase is à cento also . the targum of jonathan is ancient , so also is that of onkelos ; they are supposed to have been made before , or about the time of our saviour . some of the jewes would have jonathan to have lived not long after ezra . others that he was the chiefe disciple of hillel about an yeares before christs incarnation ; some are otherwise minded , and will not own it to be much older than the talmud : but as yet i see no grounds sufficient to overthrow the received opinion . the other parts , of the scripture were paraphrased at severall times , some above yeares after our saviour , and are full of talmudicall fancies , if not fables ; as that on the canticles . that all these targums are of excelent use is confessed , and we are beholding to the biblia polyglotta for representing them in so handsome an order and place , that with great facility they may be compared with the originall . but as to the end under consideration , how little advantage is from hence to be obtained these few ensuing observations will evince . . it was never the aime of those paraphrasts to render the originall text exactly verbum de verbo ; but to represent the sense of the text , according as it appeared to their judgment ; hence it is impossible to give any true account how they read in any place , wherein they dissent from our present copies , since their endeavour was to give us the sense as they thought rather than the bare and naked importance of the words themselves ; hence elias saith of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold the targumists observed not sometimes the way of grammar . ly it is evident , that all the targums agreed to give us often mysticall sences , especially the latter , and so were necessitated to goe off from the letter of the text. ly . it is evident that they have often made additions of whole sentences to the scripture , even the best of them , from their own apprehensions or corrupt traditions , whereof there is not one tittle or syllable in the scripture nor ever was . ly . what carefull hands it hath passed through , the bulky collection of various lections given in this appendix doth abundantly manifest ; and seeing it hath not laine under any peculiar care and mercifull providence of god , whether innumerable other faults and errours , not to be discovered by any variety of copies , as it is happened with the septuagint , may not be got into it who call tell . of these and the like things we shall have a fuller account when the babylonia of buxtorfe the father , ( promised some while since by the sonne to be published , vindic. veritat . heb. p. . chap. . pag. ; and as we are informed by the learned annotator on this paraphrase in his preface in the appendix , lately sent to the publishers of this bible ( shall be put out ; so that we have not as yet arrived at the remedy provided for the supposed distemper . sect. . of the vulgar latine , its uncertaine originall , its corruptions and barbarismes , its abuse , so much hath been spoken , and by so many already , that it were to no purpose to repeat it over againe : for my part i esteem it much the best in the whole collection exhibited unto us , excepting the interlineary of arias ; but not to be compared to sundry moderne translations , and very unfit to yeeld the reliefe sought after . sect. . the is that which must beare the weight of the whole . and good reason it is indeed , that it should answer for the most of the rest ; they being evidently taken out of it , and so they are oftentimes worse , yet they are now better thē that is . but here againe all things are exceedingly uncertaine , nothing almost is manifest concerning it , but that it is woefully corrupt ; its rise is uncertain ; some cal the whole story of that translation into question as though there had never been any such persons in rerum naturâ , the circumstances that are reported about thē & their works , are certainly fabulous ; that they should be sent for upon the advise of demetrius phalereus , who was dead before , that they should be put into cells or private chambers ; that there should be of each tribe , fit for that worke , are all of them incredible . see scal. ad euseb . fol. . wouwer syntag. cap. . some of the jewes say that they made the translation out of a corrupt chaldee paraphrase , and to me this seemes not unlikely . josephus , austin , philo , hierome , zonaras affirme that they translated the law or pentateuch only ; josephus affirmes this expresly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : proem . ad antiquit : and this is a received opinion : whence we have the rest is unknowne . take to this purpose the ensuing chapter out of drusius , observat , lib. . chap. . vulgatam translationem graecam non esse lxx interpretum , contrà quam olim existimatum fuit . translatio ea quae vulgo apud graecos habetur , quin lxx interpretum non sit , nemini hodie dubium esse arbitror nam si nihilaliud , inumeri in ea loci sunt , qui arguunt magnam imperitiam sermonis ebraici ; sed & negligentiam singularem in legendo , & oscitantiam tantis viris indignam qui in câ editione non videt , nihil videt ; etsi eusebius , hieron●mus passim in monumentis suis eam septuaginta interpretibus attribuere videtur . nos quoque cū aliquid indè proferimus usitato magis quam vero nomine utimur , exemplo videlicet hieronymi , quem suspicamur , licet crederet interpretationem eam à viris illis elaboratam minime fuisse , ne offenderet graecos voluisse tamen recepto nomine semper appellare . certe quin dubetaverit super iisdem authoribus , nihil dubitamus , nam vel hoc nos in eâ opinione confirmat , quod scribit josephum , omnémque adeò scholam judaeorum quinque tantùm libros mosis à septuaginta interpretibus translatos esse asserere , scribit autem hoc non semel , sed saepius , ut ezech. . pag. , & pag. , & , & mich. . pag , . libris antuerpiae vulgatis . drus . observat . lib. . cap. . let it be granted that such a translation was made , and that of the whole bible , by some alexandrian jewes , as is most probable ; yet it is certaine , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it , if left in the library of alexandria , was consumed to ashes in caesar's wars ; though chrysostome tells us , that the prophets were placed in the temple of serapis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ad judaeos : and they abide there , saith he , unto this day ; how unlikely this is , any man may ghesse , by what hierome , who made another manner of enquiry after those things than chrysostome , affirmes concerning the incurable various copies of that translation wanting an umpire of their differences . we know also what little exactnesse men in those dayes , before the use of grammar attained in the knowledge of languages , in their relation to one another ; and some learned men doe much question even the skill of those interpreters , so munster . praefat : ad biblia ; videbat hieronymus vir pius & doctus , latinos verâ & genuinâ legis atque prophetarum destitutos lectione , nam lxx interpretum editio , quae tunc ubique locorum receptissima erat apud graecos & latinos nedum perperam pleríque in locis versa fuit , verum per scriptores atque scribas plurimum corrupta , id quod & hodiè facile patet conferenti editionem illam juxta hebraicam , veritatem , ut interim fatear illos non admodum peritos fuisse linguae hebraicae id vel quod inviti cogimur fateri , alioquin in plurimis locis non tam foedè lapsi fuissent . if moreover the ability be granted , what security have we of their principles and honesty . cardinall ximenius in his preface to the edition of the complutensian bibles , tells us , ( that which is most true , if the translation we have be theirs ) that on sundry accounts they took liberty in translating according to their own mind ; & thence conclude , unde translatio septuaginta duum , quandeque est superflua , quandoque diminuta ; it is sometimes superfluous , sometimes wanting ; but suppose all these uncertainties might be overlooked , yet the intollerable corruptions , that ( as it is on all hands confessed ) have crept into the translation , makes it altogether uselesse as to the end we are enquiring after ; this hierome in his epistle to chromat : at large declares , and shewes from thence the necessity of a new translation . yea bellarmine himselfe sayes , that though he believes the translation of the septuagint to be still extant , yet it is so corrupt and vitiated , that it plainly appeares to be another , lib. , de verbo dei , cap. . he that shall read and consider what hierome hath written of this translation even then when he was excusing himselfe , and condescended to the utmost to wave the envy that was comeing one him , upon his new translation , in the second booke of his apologie against ruffinus , cap. . ; repeating and mollifying what he had spoken of it in an other place , will be enabled in some measure to ghesse of what account it ought to be with us . in briefe he tells us , it is corrupt , interpolated ; mingled by origen with that of theodotion marked with asterisks and obelisks ; that there were so many copies of it , and they so varying , that no man knew what to follow ; tells us of a learned man who on that account interpreted all the errours he could light on for scripture ; that in the book of job take away what was added to it by origen , or is marked by him , and little will be left ; his discourse is too long to transcribe ; see also his epistle to chromatius at large to this purpose . let the reader also consult the learned masius in his preface to his most learned comment on joshua . sect. . for the translations of the new testament that are here afforded us , little need be spoken ; of the antiquity , usefullnesse , and meanes of bringing the syriack into europe , an account hath been given by many , and we willingly acquiesce in it : the aethiopian and persian are novell things , of little use or value , yea i suppose it may safely be sayd they are the worst and most corrupt that are extant in the world ; the persian was not translated out of the greek , as is confessed by the learned annotator upon it : praesens locus satis arguit , persam graecum codicem haud consuluisse ; in luc. . & . yea in how many things he goes off from the greeke , syriack , arabick , yea goes directly contrary to the truth ; is both acknowledged by its publisher , and is manifest from the thing it selfe ; i know no use of it , but only to shew that such a uselesse thing is in the world . sect. . nor is the aethiopian one whit better ; a novell indeavour of an illiterate person : he tells us that john when he wrote the revelation was arch-bishop , of constantia , or constantinople , &c : it is to no purpose to goe over the like observations that might be made on these translations ; if any man hath a mind to be led out of the way , he may doe well to attend unto them . whether some of them be in use now in the world i know not , i am sure it is well if they be not ; had i not seene them , i could not have imagined any had been so bad : would i make it my businesse to give instances of the mistakes , ignorance , falsifications , errours & corruptions of these translatours , who ere they were ( jews or christians ) for i am not without some ground of thinking that jews have had their hands in them for money ) my discourse , as i said before , would swell into a volume , and unlesse necessitated , i shall avoid it . sect. . from what hath been spoken it 〈◊〉 abundantly appeare , that if there are indeed such corruptions , mistakes , and 〈◊〉 crept into the originall ; as some have pretended , there is no reliefe in the least provided for the security of truth , by any of the translations exhibited unto us in these late editions of the bible ; themselves being of an uncertaine originall , corrupt , and indeed of no authority from themselves , but merely from their relation to that whose credit is called in question ; for my owne part as i sayd before , i allow them the proper use , and place ; and am thankfull to them by whose care and paines we are made 〈◊〉 of them ; but to endeavour by them to correct the scripture , to gather various lections out of the originall as say others , for my part i abhor the thoughts of it , let others doe as seeme good unto them . and if ever i be necessitated to speake in particular of these translations , there are yet in readinesse further discoveries to be made of them . sect. . there remaines only as to my purpose in hand that some briefe account be taken of what is yet further insinuated , of the liberty to observe various lections in the bible upon supposition of grosse corruptions that may be crept into it , as also of the specimen of various lections gathered out of grotius his annotations , and somewhat of the whole bulke of them , as presented unto us in the appendix . for the corruptions supposed , i could heartily wish that learned men would abstaine from such insinuations unlesse they are able to give them some pretence by instances ; it is not spoken of this or that copy , which by the errour of the scribes or printers may have important mistakes found in it . there is no need of mens criticall abilities to rectify such mistakes , other copies are at hand for their reliefe . it is of the text without such suppositions , that this insinuation is made ; now to cast scruples into the minds of men , about the integrity and sincerity of that , without sufficient ground or warrant , is surely not allowable . it is not good to deale so with men or their writings , much lesse with the word of god ▪ should any man write that in case of such a mans theft , or murder , who is a man of unspotted reputation , it were good to take such or such a course with him , and publish it to the world , would their stirring of such rumours be looked on as an honest , christian , and candid course of proceeding ? and is it safe to deale so with the scripture ? i speake of protestants ; for papists , who are growne bold in the opposition to the originalls of the scripture , i must needs say , that i look upon them as effectually manageing a designe of sathan to draw men into atheisme . nor in particular doe i account of morinus his exercitations one whit better . it is readily acknowledged , that there are many difficult places in the scripture , especially in the historicall bookes of the old testament . some of them have by some been lookt at as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the industry of learned men of old , and of late jewes and christians , have been well excercised in the interpretation and reconciliation of them : by one , or other , a faire & probable account is given of them all . where we cannot reach the utmost depth of truth , it hath been thought meet , that poore wormes should captivate their understandings to the truth and authority of god in his word . if there be this liberty once given that they may be looked on as corruptions , and amended at the pleasure of men , how we shall be able to stay before we come to the bottome of questioning the whole scripture , i know not . that then which yet we insist upon , is , that according to all rules of equall procedure , men are to prove such corruptions , before they entertaine us with their provision of meanes for remedy . sect. . for the specimen of various lections gathered out of grotius his annotations , i shall not much concerne my selfe therein ; they are nothing lesse then various lections of that learned mans own observations ; set aside ; . the various lections of the , and vulgar latine of symmachus , aquila , and theodotion , wherein we are not concerned . ly . the keri and cethib which we have often times over and over in this volume . ly . the various readings of the orientall and occidentall jewes which we have also elsewhere . ly . conjectures how the , or vulgar latin read , by altering letters only . ly . conjectures of his own how the text may be mended , and a very little roome will take up what remaines ; by that cursory view i have taken of them , i see not one word that can pretend to be a various lection ; unlesse it belong to the keri and cethib , or the difference between the orientall and the occidentall jews : so that as i sayd before , as to my present designe i am not at all concerned in that collection ; those that are may further consider it . sect. . as short an account will seeme for the generall consideration of the whole bulkie collection of various lections that we have here presented unto us ; for those of the severall translations we are not at all concerned in them : where any or all of them faile , or are corrupted , we have a rule blessed be god , preserved to rectify them by . for those of the originalls i have spoken to them in particular ; i shall only adde , that we have some of them both from the old and new testament given us thrice over at least , many of the keri and cethib , after a double service done by them , are given us againe , the third time by grotius , so also are those of the new testament by the same grotius , and lucas brugensis . finis . errata . pag. lin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to read too . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after adde for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ult . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for rationa●ll . r. rationall . ib. l. . r. eternall . dele au. for as r. us . for pertaker . r. partaker . . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pen : for de r. he . for no. r. on . . undrtaking . r. undertaking . for posittion . r. position . l. ult . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fo● zimenius r. ximenius . for tho r. the for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r. a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f. is yet . r. is not yet . on wards . r. onwards . f. to r. too . f. or r. as . f. his r. is f. miskna r. mishna .   f. punctat . r. puritat . . speakes . r. speake .   word . r. words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . things r. kings . noted r. naked . tye us , r. arise . nor r. or .   superis . r. capuis . worth . r. worke the volume , r. that volume . that was r. it was . dr. owen of the divine orig. of the scriptures . notes, typically marginal, from the original text notes for div a -e erasmu● . . praef. in . lib. mos . . in august . de civit : dei. lib. . cap. . defens . conc. trid : lib. . ▪ proleg . biblica . praef. in bibl : in lat : & passim . praef. in comment . in josh . loc. com. lib. . cap. . de opt . gen. interpr . lib. . . lib. . de verb. dei tom. . d. q. . de translat . stae . cum comment . in jsa . epito . controv . contr. . c. . . dispunctio calum . casaub . pined . lib. . de reb. solom . c. . s. . morin . exercit . de sincerit . exerc. . c. . cap. . lib. edm. castel . praef. ad animad : samar . in bib. poly. mich. le jay praefat . ad opus bibl : simeon ▪ de muys defens . ●●nc . text. heb. * m. g. f. mr. i. g. dr. henry wilkinson publick reader of divinity in the university . notes for div a -e * haebraea volumina nec in una dictione corrupta invenies . sant . pag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mat. . . a reading , in the margin , and writing , in the line . b correctio scribarum , or the amendment of some small apicu●i in places . c ablatio scribarum or a note of the ●edundancy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in places . vid raymond : pugio fid . petru● galat lib : ● : cap : : haebraei . v. t. codices per universum terrarum orbem , per europam , afiam & a fricam , ubique sibi sunt similes , eodémque modo ab omnibus scribuntur & leguntur ; si forte exiguas quas●ā apiculorum quorundā differentias excipias , quae ipsae tamen nullam vari●tatem efficiunt . ●uxtorf . vindic. ver. heb. . cap. . lud. capell . crit. sac. a proleg . ad bibl. p●lyglot . b satis ergo est quod eadem salutaris doctrina quae fuit à mose● , prophetis , apostolis ●t evangelistis in suis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primum literis confignata , eadem omnino pariter in toxtibus graeco & hebraeo , & in translationibus cum ve●eribus , tum recentibus , clarè certò & sufficienter inveni●tur . pariter illae omnes unà cum textibus gr●eco & hebrae● sunt & dici possunt authenticae , sacrae , divinae , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — respectu materiae &c. sunt in scripturis multa alia non usque aleo 〈◊〉 necessaria , &c capel . critic . sac. l. . cap. . §. , . de natura & studio theologiae . biddle catech. morin . excere . de heb. tex . fincer & excercit . . cap. . est r●i de manu in manu● , aut doctrinae ex animo in animum mediante docentis voce , quâ seu manu doctrina alteri traditur . buxtor . comment . mas . d. ward essay &c. de natura theologiae . notes for div a -e whitak cham. rivet . de s. s. molin . nov . pap. mestrezat . cont. jesuit . regourd . vid. card. perron . respon . ad reg. mag . bullen . l. . c. . a ( fir●e my writing of this some of the cheif overseers of the worke , persons of singular worth are knowne to me . ) * prolegom . . sect . * prolegom . . s●c . . & seq . prolegom . . sect. . etc. append. p. . prolegom . . sec . . prolegom . . sect . , , . prolegom . sect . . * adrianus ferrariensi● flagellum judaeor : lib. . . . rab : azarias me● or henaim . pa. . cap. . ioseph : de b●l● . judaic . lib. . cap. . tim. . . prolegom . . sect. . hierosolymis babilonica expugnatione deletis , omne instrumentum judaicae literaturae per esdram constat restauratum . tertull . lib. de hab. mal. c. . quod si aliquis dixerit hebraeos libros à judaets esse falsatos , audiat originem , quid in octavo volumine explanati●num esaiae respondeat quaestiunculae ; quod nunquam dominus & apostoli qui caetera crimina arguunt in scribis & pharisaeis , de hoc crimine quod erat maximum reticuissent . sin autem dixerint post ad ventum domini & praedicationem apostolorum libros hebraeos f●●sse falsatos ca●hinnum tenere non patero . hierom. in c. . esaiae . morln . exerci : de heb. text. sinc . lib. . ex. . cap. . buxtorf . tiberias . de antiqui●ate punct . exeg . loc . com . to● . . de sa : sc. de text. heb. ●uri : loc . com quoas 〈◊〉 extendat . author . ssa. clav. sa : p. . trac . . de templ . ezec. dis utat : jenae . de transl●t . scripturae . controversiarum epitome . . loc. theol. lib. . cap. . . arcan cathol . lib. . . ex ercit . de heb. text fincer . . prolegom : deve●oo del lib. . in psal . ●ers . bibliot c. lib. haeres . . praefat ad bib. in terlin . . respons . ad linda● . de rebus solom . cap. . sect. . praefat , ad ●osu . proleg●m . biblica . lightfoot fall of hierus . sect. . , . &c. euseb . hist . lib. . cap . orosius . lib. . c. . hieron . com. in ze●h . c. . vid tzemach . david . & hotting . histt . ecclesi . nov . testa . * dispersi , palabundi & coeli & soli sui extorres , vagantur per orbem sine homine , sine deo , rege , quibus nec advenarum jure terram patriam saltem vestigio salutare conceditur . tertull : apol : post haec procesi● temporis ventum est ad rabbinu hakkidosh , cui pax , qui fuit se culi sui phoenix , &c : ille legem in israele co●fi●mavit ●enten ●is , dicti● & differentiis ore traditis à mose , usque ad tempora sua colle●is , cum & ipse esset ex iis qui ore ●●adita referebant . collectis igitur sententiis & dictis istis , manum admovit componendae mish●●ae , quae omnium quae in lege scripta sunt praeceptorum explicationem contineret , par●im traditionibus à mose ( cui pa● ) ore acceptis , pa●●im consequenti●s argumentatione elicitis &c. vid. r. maimon . praefat . i● zeder . zerailm . edit . pocock . p. , , . fundament : nonum apud maimon . praefat . ad perck . chelek . p. . edit . poc. sh●bet jehuda , p. . a eodem fere tempore palatinus ab●olitâ poutificia authoritate doctrinam lutheri recepit , ●aque de causa paulum fagium ●a●ernis rhenanis in palatinatu natum hidelbergam evocavit . is sub volfingo capitone perfectissimam linguae sanctae cognitionē adeptus ▪ cum egestate premeretur , petri busteri viri locu●letis is●ae in qua ille docebat senatoris liberalitate sublevatus h●liā illum judaeorum doctissimum accersendum curavit , & instituta typographica offcina , maximum ad solidam rerum hebrai . carum cognitionem ●omentum attulit . thuanus hist . lib. . ad an. . ▪ proleg . . sec. . faustus socin . de jesu christo servatore crellius cont : gr●t , pag. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. stromat . lib. . * veni rursum hieros●lymam , & bethlehem ubi labore pretii bartemium judaeum nocturnum habut praeceptorem , timehat enim judaeos , & exhibebat se mibi , alium nicodemum . hieron : epist . ad oceanum . literas semper arbitror assyrias fuisse , sed alii apud aegyptio● à mercur●o , ut gelbus ; alii apud tyros repertas volunt : utique in graeciam intulesse è phoenice cadmum ●exdecem numero , quibus ●rojano bello adjecisse quatuor hāc figurâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . palimedem totidem , post eum simonidem melicum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quarum omnium vis in nostris cognoscitur ; plinius nat. hist . lib. . cap. . quae quis in vitâ ●nvenerit . dr. walkins ward : of wad . col. a , min. apert . morin : cap. . exercit : . a letter concerning the matter of the present excommunications owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a letter concerning the matter of the present excommunications owen, john, - . [ ], p. printed for benjamin alsop ..., london : . errata: prelim. p. [ ]. attributed to john owen. cf. nuc pre- . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng excommunication. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion a letter concerning the matter of the present excommunications london : printed for benjamin alsop , at the angel and bible in the poultry , over-against the church . . errata . page . line . read these excommunications . p. . l. last . r. this work. p. . l. . for by them r. to them . p. . l. . for by r. in . p. . l. . r. demands . l. . for this r. the. p. . l. . for these ordinances , r. these excommunications from those ordinances . p. . l. . r. as much as . a letter concerning the matter of the present excommunications . sir , you judg aright , that at my last being in london , i did consider the unusual hurry of excommunications against those called dissenters ; and because of the novelty of the proceedings therein , i did moreover endeavour my own satisfaction , as unto the design , causes , and ends of them : and i found it a thing easily attainable , without difficulty , or curiosity of enquiry . for whereas there is no covering of religion , nor any thing appertaining thereunto , save only a name or title cast upon them , they openly discover themselves of what sort they are , and what they belong unto . and among many other indecencies wherewith they are accompanied , one seemed to me to be very notable ; and this is , the collection of whole droves together by summons and citations ; then dealing with them in such a clamorous manner as makes a representation of a publick market or fair for chaffering about souls . but that , i found , which did principally affect the minds of men , was the event which these proceedings do tend unto , and will produce ; and they generally concluded , that they would be highly prejudicial , if not ruinous unto all trust and trade , among the peaceable subjects of the kingdom . for they said , that if the commissaries would do as in the old roman proscriptions in the time of sylla , and of the triumvirate afterward , and set up the names of all that were to be proceeded against , in publick tables , to be exposed to the view of all ; those concerned , might shift for themselves , as well as they could , and the residue of mankind might be at liberty to follow their own occasions ; but whilst they retain an unmeasurable reserve in their own breasts , as unto persons to be ruined by them , so as that they know not whose names , their own , or of those with whom they are concerned , they shall see the next day affixed on the church doors , in order unto excommunication , it deprives them of all repose in the law of the land , or publick justice , and breaks all their measures about the disposal of their affairs . how far this is already come to pass , you that are in the place , know better than i ; but sure i am , that the very rumor of it gives a general discomposure unto the minds of men. hearing no other discourse of these things , i was somewhat surprized with your letter , wherein you required my thoughts what influence these excommunications may have on the consciences of them who are so excommunicated ; for i did not think there would have any question been made about it : but since you are pleased to make the enquiry , i shall for the satisfaction of my respects unto you , ( tho as unto any other end i judg it needless ) give you a brief account of my judgement concerning these proceedings , which is the same for the substance of it , with that of all sober persons with whom i ever conversed . excommunication is the name of a divine institution of christ , wherein , and in whose due and just administration , the consciences of christians are , or ought to be highly concerned ; and this , as for other causes , so principally because it is the only sure representation of the future judgment of christ himself ; he did appoint it for this end , that so it might be . providential dispensations are various , and no certain judgment can be made on them , as unto the final and eternal determination of things and causes ; no man knoweth love or hatred by the things of that nature that are before him ; but this is ordained by the law of christ to be a just representation of his future judgment , with a recognition of the causes which he will proceed upon : therefore it is divinely instructive , in what he himself will do in the great day ; it is futuri judicii praejudicium : but he will scarcely be thought well advised , who shall send men to doctors-commons , to learn the way and manner of christs judgment of his church , with the causes which he will proceed upon . he giveth himself another account of it , mat. . . unto the end of the chapter ; of what he there declares , there is neither name , nor thing found among the men of these practices , which we treat about . the mentioning of them , would be looked on as a sedition against their authority ; or else make them ashamed , as a thief when he is found : but for any sort of person to undertake the administration and execution of the sentence of excommunication against others , not making it their design to represent the judgment of christ towards impenitent sinners , is to bid defiance to him and his gospel . wherefore no person whatever , wise or unwise , good or bad , can be concerned in the excommunication , in conscience , or on a religious account ; i speak not only of them who are forced to suffer by them , but of them also by whom they are administred and denounced : for it is impossible that men should be so far forsaken of all understanding , as to imagine that the proceedings thereins , do belong unto the gospel , or christian religion , any otherwise but as a debasement and corruption of it ; neither is any man ever the less of the communion of the church of england , by these excommunications ; tho he may by force be debarred from some advantages that belong thereunto . neither is the communion of any church to be valued , from which a man may be really and effectually expelled by such means : for this excommunication is not only null as to the efficacy of its sentence on the account of its mal-administration ; but it is not in any sence that which it is called , and which it pretends to be . idols are called gods , but we know they are nothing in the world : so is this proceeding called excommunication , but is no such thing at all . if a man should paint a rat , or an hedg-hog , and write over it , that it is a lion , no man would believe it so to be , because of its magnificent title . all that it can pretend unto is a political engine , used to apply the displeasure of some , upon an accidental advantage , unto them whose ruin they design ; and therein a satisfaction unto revenge , for discountenancing their supposed interest . that there is any acting in it of the authority of christ , any representation of his love , care , and tenderness towards his church , any thing that is instructive in his mind or will , any praeludium of the future judgment , no man i suppose does pretend ; nor i am sure can do so , without reflecting the highest dishonour imaginable on christ himself , and the gospel . to make these things yet more evident , and to show how remote the present excommunications are , from all possibility of affecting the consciences of any , i shall briefly pass through the consideration of these things , which principally belong unto them , and whereunto all their efficacy is resolved ; and that which first offereth it self , is the persons by whom they are administred : the truth is , there is such a variety of scenes in this tragedy , and such different actors in it , from apparitor , with whom it begins , unto the jailor with whom it ends , that it seems not easie , whom to ascribe the animating power and authority that is in it , unto : but yet on a little consideration the matter is plain enough . the ministers of the parishes wherein the excommunicated persons are supposed to dwell , by whom the sentence of excommunication is rehearsed out of a paper from the court , have no coneernment herein ; for they know nothing of the causes , or reasons of it , nor of the process therein , nor do pretend unto any right , for the cognizance of them ; nor do for the most part know the persons at all , on whose qualifications alone , the validity or invalidity of the sentence doth depend ; nor can give an account to god or man of what is done , as to right and equity ; and therefore i no way doubt , but that these who are learned and pious among them , do hardly bear the yoke of being made such properties those acts and duties which appertain unto their ministerial function ; but it is known who they are , who begin the work , and carry on the process of it unto its final execution ; and i shall say no more concerning them , but this alone , that how meet soever they may be for the transaction of civil affairs , or for the skilful managing of that work herein , which they suppose committed unto them ; yet as unto any thing wherein conscience may be affected with the authority of jesus christ , they can be of no consideration in it . if any man can but pretend to believe , that our lord jesus by any act , grant , law or institution of his , by any signification of his mind or will hath committed , or doth commit , the keys of the kingdom of heaven , the power of binding and loosing , of expelling out of , and admitting into his church , unto these or such persons , he hath assuredly confidence enough to pretend unto a perswasion of whatever he pleases . they do not believe it themselves ; nor among themselves , pretend unto any such thing ; but only a power to execute their own laws or canons . they do not judg that any personal , moral or spiritual qualifications , are required unto ecclesiastical administrations ; which yet to deny , is to undermine all religion , without which they may be fit for all church duties , who are no better than that arch-deacon of oxford , who being charged with immoralities in his conversation , justified himself by the soundness of his faith , affirming that he believed three gods in one person ; and besides he believed all that god himself did believe : let a man out of interest , or fear , or ignorant superstition , strive never so much to affect his conscience with the excommunications of such men , he will never be able to effect it . but be the personal qualifications of those intended , what they please , the question is , how they came by that power and authority herein , which they pretend unto ? they are chancellors , archdeacons , commissaries , officials , with their court attendants , of whom we speak . i confess these horrid names , with the reports concerning them , and their power , are enough to terrifie poor harmless men , and make them fear some evil from them . but excommunication is that which no man knows on what grounds to fear , from these names , titles , and offices : for that is the name of a divine ordinance instituted by christ in the gospel , to be admininistred according to the rule and law thereof ; but these name , and those unto whom they do belong , are utterly forreign unto the scriptures , and as unto the work , to the practise of the church for a thousand years ; what therefore is done by them of this kind , must of necessity be utterly null , seeing that as such , they have no place in the church themselves by the authority of christ. but however it be undeniably evident , that they have no relation unto the scripture , nor can have any authority from christ , by vertue of any law or institution of his , nor countenance given unto them by any practise of the primitive church ; yet what they do in this kind , being pretended acts of power and authority , an authority for them must be pleaded by them : but then it may be justly demanded of them , what it is ? of what nature and kind ? how it is communicated unto them , or derived by them from others ? this is that which those who are excommunicated by them , are principally concerned to enquire into , and , which themselves in the first place are obliged to declare and evince : unless men are satisfied in conscience , that those who act against them have just authority so to do , or in what they do , it is utterly impossible they should be concerned in conscience in what is done against them , or be any ways obliged thereby : here therefore they abide until they are satisfied in this just and necessary demand . but here all things are in confusion ; they can declare neither what authority is required unto what they do , nor how they come to possess that which they pretend unto . if it be from christ , how comes it to operate on the outward concerns of men , their liberties and estates ? if it be meerly of man , whence do they give the name , and pretence of a divine ordinance unto what they do ? if any should follow the clew in this labyrinth , it is to be feared that it would lead them into the abyss of papal omnipotency . as they exercise this power in courts of external jurisdiction , and forms of law , they will not deny , i suppose , but that it is from the king ; but why do they not then act that power in the kings name ; for what is not done by his name , is not done by his authority . ministers do not preach , nor administer sacraments in the name of the king , for they do it not by his authority , or by vertue of authority derived from him ; nor do parents govern their children or families in his name , but their own ; because authority for it , is their own by the law of god and nature ; but that exercise of power which externally affects the civil rights and liberties of men , must be in the kings name , or the foundations of the government of the nation are shaken — but i make it not my concernment what name or stile they use in their courts . let it be granted for their own security , that they have all their power and authority from the king , it must be therewithal granted of what nature it is , namely , civil , and not spiritual , but why then doth what they do , not go under the name of a civil order , constitution , or penalty , but of an ordidance or institution of jesus christ ? are not these things in their own nature everlastingly distinct ? and is not conscience hereby fully absolved from any respect unto it , as such an ordinance ▪ which in this supposition it neither is , nor can be . it is easily discernable , how these things tend unto the utter confusion of all things in religion . if it be said , that the power of it , as it is excommunication , is originally seated in the prelates , by virtue of their office , and is communicated unto this sort of persons , by commission , delegation , or deputation , under their seals ; it will yield no relief : for this fiction of the delegation of office-power , or the power of office , unto any , without giving them the office it self , whereunto that power belongs , is gross and intolerable . let it be tried , whether the bishops can delegate the power of ministerial preaching the word , and administration of the sacraments , unto any persons , without giving them the office of the ministry . if excommunication be an act of office-power , authority to administer it , cannot be delegated unto any without the office it self , whereunto it doth belong ; for these things are inseparable . i certainly believe it is the duty and concernment of some men , to state proceedings of this nature on better foundations , that the exercise of such solemn duties of christian religion be not exposed to utter contempt , nor men led by a discovery of false pretences of divine institutions , to despise the things themselves that are so abused . it were easie from many other considerations , to demonstrate the nullity of these mens pretended authority , with respect unto excommunication , as it is an ordinance of the gospel , in which respect alone , the consciences of men are concerned ; and as unto their power over the civil rights and interests of men , those troubled by them , must shift as well as they can . but yet further , the manner of the administration of the present excommunications doth evidence their invalidity and nullity . that which they pretend unto , as hath been said , is a divine ordinance , an institution of jesus christ ; and this declares in general how it ought to be administred by them who have authority for it , and are called thereunto : for it hence followeth , that it ought to be accompanied with an humble reverence of him and his authority , diligent attendance unto his law , and the rule of his word in all things , with solemn reiterated invocation of his holy name , for his presence , guidance , and assistance : where these things are neglected in the administration of any divine ordinances , it is nothing but the taking the name of god in vain , and the profanation of his worship . it may be some will despise these considerations ; i cannot help it , they do it at their utmost peril ; it is conscience alone which i respect in this discourse ; they who have any such thing , will think these things reasonable . again , the especial nature of this institution doth require an especial frame of mind in its administration ; for it is the cutting off of a member of the same body with them , which cannot be without sence and sorrow . to cut off any from a church , who was never a member of it by his own consent , nor doth judg himself so to be , is ridiculous ; hence st. paul calls the execution of this censure , bewailing , ( cor. . . ) denominating the whole action from the frame of mind wherewith it ought to be performed ; and he that shall dare to decree or denounce this sentence without sorrow and compassion for the sin , and on the person of him that is excommunicated , plays a game with things sacred for his advantage , and shall answer for his presumption . besides , as was before observed , it is an instituted representation of the lord christ , and his judgment in , and of the church at the last day . if the consideration hereof , be once out of the minds of them by whom it is administred , they must unavoidably err in all that they do ; much more if it be never once in them ; but this they ought to take on their souls and consciences , that what they do , christ himself if present would do , and will do the same at the last day ; for so he will deal with all impenitent sinners , he will denounce them accursed , and deliver them to satrn . there is undoubtedly required from hence a reverential care and circumspection in all that is done herein : to make a false representation of christ in these things , that is , his wisdom , authority , holiness , love , and care towards the church , is the worst and most deformed image , that can be set up : what higher indignity can be offered to his gracious holiness , than to act and represent him as furious , proud , passionate , unmerciful , and delighting in the ruine of those that openly profess faith in him , and love unto him ? god forbid that we should think that he hath any concern in such ways and proceedings . whereas also the next end of this censure is not destruction , but edification , or the repentance and recovery of lapsed sinmers , it ought to be accompanied with continual fervent prayers for this end . this the nature of the thing it self requireth , this the scripture directs unto , and such was the practise of the primitive church . if we are christians , we are concerned in these things as much as we are in the glory of christ , and the salvation of our own souls . if we only make a pretence of religious duties , if we only erect an image of them for our own advantage , we may despise them , but at our peril . how well these things are observed in the present excommunications , is notorious . once to mention them , is to deserve a second thunderbolt : an account of them as to matter of fact , will be shortly given ; at present i shall only say , that there is not any transaction of affairs in any kind amongst men civilized , wherein there is a greater appearance and evidence of turbulent passions , acting themselves in all manner of irregularities , more profaness of expression , more insolent insultations , more brawling , litigious proceedings , more open mixtures of money demanded in pretended administrations of right and equity , than there are in the publick proceedings about them : shall any christian suppose that the holy spirit of god , on whom alone depends the efficacy of all divine ordinances unto their proper end , will immix his holy operations in or with this furious exertion of the lusts of men ? if this be looked on as the complement of christian discipline , or the last and utmost actings of this authority of christ towards men in this world , it must needs be a temptation unto men of atheistical inclinations : certainly greater scandal cannot be given ; and it is the interest of some , at least for the preservation of a veneration to their office , to dispose of proceedings in this case , in such a way and manner , as may administer occasion of consideration unto them concerned , and not be carried on as at present , with laughter , indignation and confusion ; and if dissenters are to be destroyed , it is desired , that the work were left unto the penal statutes , which as now prosecuted and interpreted , are sufficient for it ; rather than that the name of religion , and a divine ordinance , should meerly for that end be exposed to contempt . the last thing that i shall trouble you with at present , is the consideration of the persons against whom the present excommunications are blustered , with the pretended causes of them . these are they whom they call dissenters , concerning whom we may enquire what they are , and the cause of this pretended ecclesiastical severity towards them . and as unto the first part of the enqury , they are such as believe and make open profession of all the articles of the ch●istian faith ; they do so , as they are declared in the scripture ; nor is the contrary charged on them . there is nothing determined by the ancient councils to belong unto christian faith , which they disbelieve ; nor do they own any doctrine condemned by them : they profess an equal interest of consent in the harmony of protestant confessions , with any other protestants whatever . they own the doctrine of the church of england as established by law , in nothing receding from it ; nor have they any novel , or uncatholick opinion of their own . it is therefore utterly impossible to separate them from the communion of the catholick church in faith ; or to cast them from that rock whereon they are built thereby . they do also attend unto divine worship in their own assemblies ; and herein they do practise all that is agreed on by all christians in the world , and nothing else ; for they do not only make the scripture the sole rule of their worship , so as to omit nothing prescribed therein to that purpose , nor to observe any thing prohibited thereby ; but their worship is the very same with that of the catholick church in all ages nothing do they omit that was ever used by it , nothing do they observe that was ever condemned by it ; and this must be the principle and measure of catholick union in worship , if ever there be any such thing in the earth ; to expect it in any other observances , is vain and foolish . offering prayers and praises to god in the name of jesus christ , reading the holy scripture , and expounding of it ; singing of psalms to god , preaching of the word , with the administration of the sacraments of baptism and the lords supper ; in a religious observation of the lords day , unto these ends ; all according as god doth enable them by his spirit , is the sum and substance of the worship of the catholick church , wherein all christians are agreed : these things the scripture doth prescribe , and these things the church in all ages hath observed : all differences about this worship which have filled the world with inhumane contentions , arose from mens arbitrary addition of forms , rites , modes , ceremonies , languages , cringings , adorations , which they would have observed in it , whereof the scripture is silent , and primitive antiquity utterly ignorant — and it may be it will be one day understood , that the due observance of this catholick worship , according as god enableth any thereunto , leaving others at liberty to use such helps unto their devotion , as they shall think meet ; is the only communion of worship in the church , which the scripture requires , or which is possible to be attained : about the imposition of other things , there ever were , since they were , and ever will be , endless contentions . wherefore these dissenters practising nothing in the worship of god , but what is approved by all christians , particularly by the church of england , omitting nothing that either the scripture or catholick tradition directs unto , they are , notwithstanding this pretended excommunication , secure of communion with the catholick church in evangelical worship . moreover , they plead , that their conversation is unblamable ; that they are peaceable in the civil government , and useful among their neighbours ; if they do evil in these things , let them that prosecute them , bear witness of the evil ; but if they do well , why are they smitten ? if they can be charged with any immoralities , with any disobedience unto the rule and precept of the gospel ; those by whom they are thus prosecuted , are highly concerned , if not in conscience , yet in honour and interest , to manage the charge against them , that some countenance may be given unto their proceedings : for the law is not made ( as penal ) for a righteous man , but for the lawless , and disobedient ; for the ungodly , and for sinners ; for unholy and profane ; and if it be otherwise with the laws about these excommunications , they neither belong to , nor are derived from the law of god. there are indeed great clamours against them , that they are schismaticks and separatists , and things of the like nature ; that is , that they are dissenters : but in this case the whole force of any inference from hence , is built on this supposition , that it is the will of christ , that those who profess faith in him , and obedience unto him , unblameably , should be excluded from an interest in , and participation of these odinances of divine worship , which are of his own institution , who will not comply with , and observe such rights and practises in that worship , as are not so , but confessedly of humane invention . but no colour of proof can be given hereunto ; for it is directly contrary unto express scripture-rule , to the example of the apostolical churches , and unheard of in the world , before the branded usurpation of victor bishop of rome : an assertion of it , is to prostitute the wisdom , authority , and love of christ towards his disciples , unto the wills of men , oftentimes pre-possessed with darkness , ignorance , and superstition , and other lusts , as shall be more fully manifested , if there be occasion . let any colour be given unto this supposition from scripture or antiquity , and the whole cause shall be given up ; yet thus is it , and no otherwise , in the matter of the present excommunications ; persons of all sorts , every way found in the faith , unreprovable in the catholick worship of the gospel , professing love and obedience unto jesus christ , without blame , are excluded , what lies in them , who manage these ordinances , of divine worship , which the lord christ hath appointed and injoyned , without pretence of any other cause or reason , but only their not observance , in that worship , of what he hath not appointed . he that can believe this to be the will of christ , neither knoweth him , nor his will as it is revealed in his word ; and the consciences of men are sufficiently secure from being concerned in that , wherein such an open defiance is bid unto evangelical precepts and rules , with apostolical examples . and further , to manifest the iniquity of these proceedings , whilst these dissenters are thus dealt withal , all sorts of persons , ignorant , profane , haters of godliness , and openly wicked in their lives , are allowed in the full communion of the church , without any disciplinary admonition or controul : but as this serves to acquit them from any concernment in what is done against them ; so nothing can be invented that tends more directly to harden men in their sins and impenitency ; for whilst there is a pretence of church-censures , they will be apt to think , that they are sufficiently approved of christ and the church , seeing their displeasure is no way declared against them ; so they are not dissenters , they have reason to judg that they are safe here , and shall be so to eternity ; let them look to themselves who deserve to be excommunicated . is this the rule of the gospel ? is this the discipline of christ ? is this the representation of his future judgment ? is this the way and manner of the exercise of his authority in the church , a declaration of what he owns , and what alone he disavows ? god forbid that such thoughts should have any countenance given unto them . ecclesiastical laws have been always looked on as cobwebs , that catch the smaller flies , whilst the greater break them at their pleasure , but amongst those lesser , to spare those that are noxious or poysonous , and to cast the net over the innocent and harmless , is that which the spider gives no pattern of , nor can imitate . i shall not mention the avowed end and design of these present excommunications ; only i shall say , they are such , as many good men tremble to consider the horrible prophanation of things sacred , which they manifest to be in them . there are also many other things which evidence the nullity of these proceedings , which may be pleaded if there be occasion ; what hath already been spoken , is abundantly suffitcien to satisfy my engagement unto you , namely , that the consciences of men are not at all concerned in the present excommunications . it may be it will be said , that all this while we have been doing just nothing , or that which is to no purpose at all , as not concerning the present case ; for these of whom we treat , pretend no power in foro interiore , or the court of conscience , or unto nothing that should immediately affect it . their authority is only in foro exteriore , in the court of the church , which it seems is at doctors commons : wherefore by their sentence of excommunication , they oblige men only unto their outward concernments ; as unto what concerns conscience , they leave that unto the preachers of the word : it may be it will be so pleaded ; but before they quit their hands well of this business , they will understand , that excommunication it self is nothing but an especial way of the application of the word unto the consciences of sinners , unto their edification ; and that which is not so , pretend what it will , is nothing at all ; unto the dispensers , therefore , of the word , it doth alone belong ; and whereas the apostle tells us , that the weapons of our christian warfare , are not carnal , but mighty , through god , to bring into captivity every thought unto the obedience of christ ; they seem herein to say , that the weapons of their warfare are carnal , and mighty through the aid of some body , to cast men into prison , or to bring their persons into captivity : and indeed this outward court of theirs , is part of that court without the temple , which is trodden down by the gentiles , and shall not be measured in the restauration of the worship of god ; yea the distinction it self is silly , if any thing be intended by this outward court , but only the outward declaration of what is , or is supposed to be effected in the inward , or the mind and consciences of men . but let it be what it will ; those who have neither name , nor place , nor office in the church by divine institution , who attend not at all in what they do unto any rule of the scripture ; nor can , nor do pretend any authority from christ , in and for what they do , are no way to be heeded in this matter , but only as the instruments of external compulsion , which for the sake of the publick peace , is to be submitted unto with quietness and patience . i find , i confess , by the books with me , sent us weekly into the country , that in this state of things some of the reverend clergy do manifest great compassion towards the dissenters , in writing and publishing many discourses containing persuasives unto , and arguments for conformity , whereby they may be freed from their troublesome circumstances : but i must needs commend their prudence in the choice of the season for this work , as much their charity in the work it self : for the conformity they press , needs no other recommendation at this time ; nor need they use any other arguments for it , but only that it is better than being hanged , or kept in perpetual durance , or stifled in prisons , or beggar'd , they and their families ; or be starved in exile . and it hath been always observed , that arguments which march with halberts , bills , staves , serjeants , bailiffs , writs , warrants , and capiasses , are very forcible and prevalent . but i have done , and shall leave it unto others to declare what mischiefs do ensue on these proceedings , on civil accounts , and what an inroad is made by them on the government of the kingdom . for a new tenure is erected by them , whereon all men must hold their birthright priviledges , especially that which is the root whereon they all do grow , namely , their personal liberty . they hold them no longer by the law of the land , nor can pretend unto security , whilst they forfeit them not by that law ; they are all put into the power of chancellors , archdeacons , commissaries , and officials ; they may deprive them of them all at their pleasure , aganst the protection of that law under which they are born , and which hath been looked on as the only rule and measure of the subjects liberties , priviledges , and possessions . these things tend not only to the disturbance , but the ruine of all peace and trust amongst men , and of all good government in the world. and if they should excommunicate all that by the law of christ are to be excommunicated on the one hand , and all that are to be so by their own law on the other , and then procure capiasses for them all , it is to be feared , the king might want subjects to defend his realms against his enemies , unless he should do as they did of old at rome in great distresses , open the goals , and arm the prisoners ; or it may be the lesser part would at length find it troublesome to keep the greater in prison . but these things concern not you nor me . i beg your excuse , as not knowing whether you will judg this hasty writing too little for the cause , or too much for a letter . as it is , accept it from finis . a brief and impartial account of the nature of the protestant religion its present state in the world, its strength and weakness, with the wayes and indications of the ruine or continuance of its publick national profession / by a protestant. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a brief and impartial account of the nature of the protestant religion its present state in the world, its strength and weakness, with the wayes and indications of the ruine or continuance of its publick national profession / by a protestant. owen, john, - . p. printed by j.a., and are to be sold by benjamin alsop ..., london : . written by john owen. cf. bm. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng protestantism -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion a brief and impartial account of the nature of the protestant religion : it s present state in the world , its strength and weakness , with the wayes and indications of the ruine or continuance of its publick national profession . by a protestant . london , printed by j. a. and are to be sold by benjamin alsop at the angel and bible in the poultrey , . the state and fate of the protestant religion : the world is at this day filled with discourses about the protestant religion , and the profession of it ; and that not without cause . the publick opposition that is made unto it , the designs that are managed with policy and power for it's utter extirpation , and the confidence of many that they will take effect , must needs fill the minds of them whose principal interest and concerns lye in it , with many thoughts about the event . never was there a greater cause brought on the stage for a tryal . a cause wherein the glory of god is concerned above any thing at this day in the world. a cause wherein the most eminent prevailing powers of the earth are visibly ingaged as unto its ruine ; and whereunto all the diabolical arts of men are employed . a cause wherein those who embrace that religion , do judge that not only their lives , but the eternal welfare of them and their posterity is inevitably concerned . this cannot but fill the minds of all men with various conjectures about the issue of these things , according as their interest works in them by hopes and fears . some of them therefore do endeavour by their counsels and other wayes for the preservation and continuance of this protestant religion amongst our selves , according as they have an accession unto publick affairs ; and some whose lot is cast into a private capacity , do engage faith and prayer unto the same purpose . the enemies of it in the mean time are powerful , active and restless ; many amongst us being uncertain in their minds , as not resolved where to fix their interest , and a greater multitude like gallio , care for none of these things . this being a matter therefore wherein all men , who have any sence of religion , are so deeply concerned , it may not be unseasonable , briefly to enquire what is this protestant religion which is so contended about ; what is it's present state in the world ; what it 's strength and weakness as unto it's publick profession , and what is like to be the issue of the present contest . this is that which the ensuing leaves are designed unto ; and it is hoped they may be of use unto some , to extricate their minds from involved fruitless thoughts , to direct them in their duty and to bring them unto an acquiescency in the will of god. the protestant religion may be considered either as it is religion in general , that is , christan religion ; or as it is distinct from and opposite unto another pretended profession of the same religion , whereon it is called protestant . in the first sence of it , it derives it's original from christ and his apostles . what they taught to be believed , what they commanded to be observed in the worship of god ; all of it and nothing but that , is the protestant religion . nothing else belongs unto it , in nothing else is it concerned . these , therefore are the principles of the religion of protestants , whereinto their faith and obedience are resolved . what was revealed unto the church by the lord christ and his apostles , is the whole of that religion which god will and doth accept . . so far as is needful unto the faith , obedience and eternal salvation of the church , what they taught , revealed and commanded , is contained in the scriptures of the new testament , witnessed unto and confirmed by those of the old. . all that is required of us that we may please god , be accepted with him , and come to the eternal enjoyment of him , is that we truely believe what is so revealed and taught , yielding sincere obedience unto what is commanded in the scriptures . upon these principles , protestants confidently propose their religion unto the tryal of all mankind . if in any thing it be found to deviate from them , if it exceeds in any instance what is so revealed , taught and commanded ; if it be defective in the faith or practice of any thing that is so revealed or commanded , they are ready to renounce it . here they live and dye , from this foundation they will not depart : this is their religion . and if these principles will not secure us , as unto our present acceptance with god in religion , and the eternal enjoyment of him , he hath left all mankind at an utter uncertainty to make a blind venture for an invisible world ; which is altogether inconsistent with his infinite wisdom , goodness and benignity . being in possession of these principles of truth and security from christ and his apostles , it belongs unto the protestant religion not to change or forgo them , and to repose our confidence in the infallibility or authority of the pope of rome , or of the church whereof he is the head. for these principles of assurance are such as every way become the wisdom and goodness of god ; and such as that our nature is not capable in this life , of those which are higher , or of a more illustrious evidence . let the contrary unto either of these be demonstrated , and we will renounce the protestant religion . to forgo them for such as are irreconcilable unto divine wisdom and goodness , as also to the common reason of mankind , is an effect of the highest folly and of strong delusion . for that all mankind should be obliged to place all their confidence and assurance of pleasing god , of living unto him , and coming unto the enjoyment of him for eternity , on the pope of rome and his infallibility , however qualified and circumstantiated , considering what these popes are and have been , is eternally irreconcilable unto the greatness , wisdom , love and kindness of god ; as also unto the whole revelation made of himself by jesus christ. the principles of protestant religion before mentioned , do every way become , are highly suited unto the nature and goodness of god. no man living shall ever be able to instance in one tittle of them , that is not correspondent with divine goodness and wisdom . but on the first naming of this other way , no man who knows any thing what the pope is , and what is his church , if he be not blinded with prejudice and interest , will be able to satisfie himself that it is consistent with infinite goodness and wisdom to commit the salvation of mankind , which he values above all things , unto such a security . neither hath this latter way any better consistency with humane wisdom , or the common reason of mankind ; namely , that those who are known , many of them to be better and wiser men than those popes , should resolve their religion , and therein their whole assurance of pleasing god , with all their hopes of a blessed eternity , into the authority and infallibility of the pope and his church ; seeing many of them , the most of them , especially for some ages , have been persons wicked , ignorant , proud , sensual and brutish in their lives . this then is the foundation of the protestant religion , in that it is built on those principles , which are every way suited unto the divine nature and goodness , as also satisfactory unto humane reason ; with a refusal of them which are unworthy of infinite wisdom to give , and the ordinary reason of men to admit or receive . secondly , as the name protestant is distinctive with respect unto some other pretended profession of christian religion ; so it derives this denomination from them who in all ages after the apostasie of the church of rome came to be expresly antichristian , departed from the communion of it , opposed it , reformed themselves , and set up the true worship of god according unto the degrees and measures of gospel light which they had received . this was done successively in a long tract of time through sundry ages , until by an accession of multitudes , princes and people , unto the same profession , they openly testified and protested against the papal apostasie and tyranny , whence they became to be commonly called protestants . and the principles whereon they all of them proceeded from first to last , which constitute their religion as protestant , were these that follow . . that there are in the scripture , prophesies , predictions and warnings , especially in the book of the revelation , and the second epistle of paul the apostle to the thessalonians , that there should be a great apostasie or defection in the visible church from the faith , worship and holiness of the gospel ; and in opposition unto what was appointed of christ , the erection of a worldly , carnal , antichristian church-state , composed of tyranny , idolatry and persecution , which should for a long time oppress the true worshippers of christ with bloody cruelty , and at last be it self consumed with the spirit of his mouth , and destroyed by the brightness of his coming . this defection was so plainly foretold , as also the beginning of it in a mystery of iniquity designed even in the dayes of the apostles , that believers in all ages did expect the accomplishment of it by the introduction of an antichristian state and power , though the manner of it was hidden from them , until it was really fulfilled . i say from the dayes of the apostles , and the giving out of those prophesies and predictions of the coming of antichrist and an apostate church state with him , all christians in all ages , did believe and expect that it should come , until it 's real coming in a way and manner unexpected confounded their apprehensions about it . . their second principle as protestants was , that this defection and antichristian church state so plainly foretold by the holy ghost in the scriptures , was openly and visibly accomplished in the church of rome , with the nations that had subjected themselves unto the yoke thereof . therein they found and saw , all that tyranny and oppression , all that pride and self exaltation above every thing that hath the name of god upon it , all that idolatry and false worship , all that departure from the faith of the gospel , all that contempt of evangelical obedience , which were foretold to come in under , and constitute the fatal apostasie . . hereon their third principle was , that as they valued the glory of god , the honour of christ and the gospel , their own salvation , and the good of the souls of others , they were obliged to forsake and renounce all communion with that apostate church , though they saw that their so doing , would cost many of them their dearest blood , or lives . . they were convinced hereon , that it was their duty publickly to protest against all those abominations , to reform themselves as unto faith , worship and conversation , according unto the rules before laid down , as those that are fundamental unto christian religion . these were the principles whereon christian religion as it is protestant , was reintroduced into the world , after it had been not only obscured , but almost excluded out of it , as unto it's publick profession . and these principles are avowed by all true protestants , as those whereon they are ready at all times , to put their cause and profession on the trial. the way whereby the profession of this protestant religion was introduced on these principles and made publick in the world under the antichristian apostasie , was the same whereby christian religion entred the world under paganisme ; namely , by the prayers , preaching , writings , sufferings and holiness of life of them who embraced it and were called to promote it . and herein their sufferings for the number of them that suffered , and variety of all cruel preparations of death , are inexpressible . it is capable of a full demonstration ▪ that those who were slain by the sword and otherwise destroyed for their testimony unto christ and the gospel , in opposition unto the papal apostasie and idolatry , did far exceed the number of them that suffered for the christian religion in all the pagan persecutions of old. a plant so soaked and watered with the blood of the martyrs , will not be so easily plucked up as some imagine . nay it is probable it will not go out without more blood ( of sufferers i mean ) than it was introduced by ; which yet no man knows how to conceive or express . but it had no sooner fixed its profession in some nations , but it was loaden with all manner of reproaches , charged with all the evils that fell out in the world after its entrance ; and by all sorts of arts and pretences rendred suspected and hateful unto princes and potentates . whatever is evil in or unto mankind , especially unto the interest of great men , was with great noise and clamour charged on it . for so it was in the first entrance of the christian religion under paganisme . there was neither plague nor famine , nor earthquake , nor inundation of water , nor war , nor invasion by enemies , but all was charged on that new religion . and the reason hereof was , not only the hatred of the truth through the love of sin and unrighteousness , and an ingrafted power of superstition through blind devotion , but principally because for a long tract of time , the whole of the profession of religion had been suited unto the secular interests of men , supplying them under various pretences , with power , domination , territories , titles , revenues , wealth , ease , grandeur , and honour , with an insinuation into and power over the consciences of all sorts of persons ; a thing very desirable to men of corrupt minds , and easily turned into an engine unto very bad and pernicious ends. that the whole complex , and all it's parts in their various motions and operations , of the christian religion in the papacy , is framed and fitted unto these ends , so as to give satisfaction unto all corrupt and ambitious desires in men , is palpable unto all that are not wilfully blind . but this protestant religion so introduced , stated the interest of christian religion in a way and design utterly inconsistent herewith and destructive of it . and this was to give all glory and honour to god and christ alone , and to teach the guides of the church to be humble , holy , zealous ensamples of the flock , utterly renouncing all secular power and domination , with territories , titles and great revenues on the account of their office , and the discharge of it . and was it any wonder that those who were in possession of three parts of the power , and a third part of the revenue of most nations in europe , should look on this principle as the worst of devils , and so represent it , as to frighten above half the monarchs of these nations from once looking steadily upon it , whereby they might have easily discovered the cheat that was put upon them . and thus was it with the first planters of christian religion with respect unto the pagans , act. . . but herein many labour to make a difference between the introduction of religion under paganisme , and the reformation of it under antichristianisme . for they say that the first professors of christian religion for three hundred years endured their persecutions with all patience , never once stirring up either wars or commotions in the defence of their profession . but since , upon and after the introduction of protestant religion , there have been many tumults and disorders , many popular commotions and wars which have been caused thereby . for if all the professors of it had quietly suffered themselves to have been killed with the sword , or hanged , or burned , or tortured to death in the inquisition , or starved in dungeons ( and more was not required of them ) there would have been no such wars about religion in the world. for their enemies intended nothing but to destroy them in peace and quietness , without the least disturbance unto the civil rule among men . i say this difference did not arise from any difference in the religion of the one and the other , nor of the principles of those by whom they were professed . but it hath proceeded from external causes and circumstances , that were greatly different between the primitive christians and the protestants in some places and nations . for the primitive christians , whose story we have , were all of them placed in and subject unto one empire . in that whole empire and all the provinces of it , there was not one law , custom or usage giving the least countenance unto right of protection of liberty . there was not one prince , ruler , senate , governour , that had the least pretence of legal right to protect or defend them in their profession against the will and law of the emperour or empire . the outward rights of religion were no way allied in any thing unto the civil rights of men . however numerous therefore the christians were in those dayes , they were all absolutely private persons without pretence of law or right to defend themselves ; in which state of things it is the undoubted principle of all protestants , that where men are persecuted meerly on the account of religion without relation unto the civil rights and liberties of mankind , their duty is patiently to suffer without the least resistance . but it hath been otherwise upon the reformation and since . for the protection and preservation of religion was taken up by sundry potentates , free princes and cities , who had a legal right and power to protect themselves and their subjects in the profession of it . it hath been and is at this day incorporated into the laws , rights and interests of sundry nations , which ought to be defended . and no instance can be given of any people defending themselves in the profession of the protestant religion by arms , but where together with their religion their enemies did design and endeavour to destroy those rights , liberties and priviledges , which not only the light of nature , but the laws and customs of their several countreys did secure unto them as a part of their birth-right inheritance . and in some places though the name of religion hath been much used on the one side and the other ; yet it hath been neither the cause nor occasion of the wars and troubles that have been in them . and this makes their case utterly different from that of the primitive christians . this religion being thus reinstated in many nations , it brought forth fruit in them , even as the gospel did at its first preaching in the places whereinto it came , col. . . it brought forth fruit in them by whom it was received , such as is the proper fruit of religion ; namely it did so in light , knowledge , truth , in holiness , in the real conversion of multitudes unto god , in good works , in the spiritual comfort of believers in life and death , with all other fruits of righteousness which are to the praise of god. thereby also was the worship of god vindicated from idolatry and superstition , and restored in many places unto it's primitive simplicity and purity . it brought also no small advantage even unto those nations , both princes and their subjects , by whom the profession thereof was never received ; as christian religion also did of old unto the pagan world. for hereby it is that the kings and potentates of christendom , even those of the roman profession , have much eased themselves of that intolerable yoke of bondage that was on them unto the popes pretended power and his impositions . for whilest all nations were in subjection to him , it was at their utmost hazard that any one king or state should contend with him about any of his demands or assumptions . for he could stir up what nation he pleased , and give them sufficient encouragement to avenge his quarrels on rebellious princes , which he also did in instances innumerable . but since so many nations fell off from all dependance on him and subjection to him by the light and profession of the protestant religion , there is a ballance of power against him , and an awe upon him in his presumptions , lest he should be dealt withall by others in the like manner . had these western parts of the world continued under a superstitious sense of a fealty and obedience in all things due to the pope , as they were before the reformation , the king of france himself should not so easily have rejected his personal infallibility and jurisdiction as he seems to have done ; but he hath now no way left to avenge himself but assassinations , which at this time may prove of very evil consequence unto himself . wherefore the princes of europe , as well those by whom the protestant religion is not embraced , yea is opposed and persecuted , as those by whom it is received , seem not so sensible of the benefit and advantage which doth accrew unto them all thereby . for from thence alone it is , with the interest and power which it hath obtained in the world , that they are freed in their minds and in their rule , from as base a servitude and bondage , as ever persons under their denomination were subject unto . the common people also who yet continue in the communion of the papal church , have received no small advantage by that effectual light which shines in the world from the principles of this religion , even where it is not received . for from the fear of the discoveries to be made by it , hath a curb been put upon the flagitious lives of the priests and friars , wherewith all places were defiled ; shame also with necessity having stirred them up to deliver themselves in some measure from their old stupid ignorance . many retrenchments have been made also in some of the most gross parts of idolatry , that were for many ages in general practice among them . and they are hereby also in some good measure freed from the terror of evil spirits wherewith they were continually haunted . for before the reformation , possessions , apparitions , sprights , ghosts , fiends , with silly miracles about them , fill'd all places , and were a great annoyance unto the common people . somewhat there was no doubt of the juggling of priests in these things , and somewhat of the agency of the devil , each of them making use of the other to further their own designs . but upon the first preaching of the gospel , there was an abatement made of these things in all places , which hath gone on , until they are every where grown the matter of scorn and contempt . this religion being thus planted , and producing these effects , the house of austria in both the branches of it , the imperial and the regal , espoused the antichristian interest and quarrel against it , and for eighty years or thereabouts , endeavoured by all wayes of force and cruelty its utter extirpation . what immense treasures of wealth they have spent and wasted , what an ocean of blood they have shed , both of their own subjects and others in the pursuit of this design , cannot be well conceived . but what hath been the issue of all their undertakings to this end ? they have so far broken themselves and their power in their obstinate pursuit of them , that those who not long since thought of nothing less than an universal monarchy , are forced to seek unto protestant states and nations , to preserve them from immediate ruine . so vain , foolish and fruitless for the most part are the deep counsels and projections of men , so destructive and ruinous unto themselves in the issue , when their desires and designs are enlarged beyond the bounds which right and equity have fixed unto them ; especially will they be so , when they are found fighting against god and his interest in the world. and if the same design be now pursued by another , it will in time come unto the same catastrophe . i shall not speak any thing of the present state of this protestant religion , as unto it's political interests in the world. it is in general known to most , and hath been particularly enquired into by many . i shall only briefly consider something of it's weakness , it 's danger , and what is like to be the issue of it , as unto it's publick profession in the world , which are the subjects of many mens daily converse . the political weakness of the protestant religion ariseth solely from the divisions that are among them by whom it is professed . and these are of two sorts . first , such as are of a civil nature amongst princes and states ; and secondly , such as are religious among divines and churches . as unto the first of these , some good men who value religion above all their earthly concerns , measuring other men , even princes , who profess religion , by themselves , have been almost astonished that there is not such a thing as a protestant interest so prevalent amongst them , as to subordinate all particular contests and designings unto it self . but whereas there was formerly an appearance of some such thing , which had no small influence on publick counsels , and produced some good useful effects ; at present it seems to be beyond hopes of a revival , and is of little consideration in the world. could such a thing be expected , that the nations and the powers of them which publickly profess the protestant religion , should avow the preservation and protection of it to be their principal interest , and regulate their counsels accordingly , giving this the preheminence in all things , their adversaries would be content to dwell quietly at home , without offering much at their disturbance . but these things are not of my present consideration , nor do i think that any sort of men shall have the glory of preserving the interest of christ in the world ; he will do it himself . again , the religious differences that are amongst them as churches , do weaken the political interest of protestants . they have done so from the very beginning of the reformation . and when the first differences among them were in some measure digested and brought unto some tolerable composure , about sixty years ago there was an inrode made on the doctrine that had been received among the reformed churches by novel opinions , which hath grown unto this day to the great weakning of the whole interest . and as far as i can see , it is in vain to disswade men from contending about their small allotments in the house , or it may be but some supposed appurtenances of them , whilest others are visibly digging at the foundation to oppress them all with the fall of the whole fabrick . in these things lyes the sole outward political weakness of the protestant interest in the world , whose direful effects god alone can prevent . we may hereon enquire , what at present is like to be the issue and event of this protestant religion as unto it's publick profession in the world. for the adversaries of it do every day discover not only their desires and endeavours for its extirpation , but their expectations also of its speedy ruine . they suppose the time is come when that heresie , as they call it , which hath so long infested the northern nations , shall by their arts , contrivances and power be utterly rooted out . and it is known that those discoveries of their minds and hopes herein , which have occasionally come unto light amongst us , are but indications of those counsels and combinations in other places and among other persons , whereby their hopes are to be accomplished . and if it were unto our present purpose , much might be offered to manifest that those consultations and contrivances which are constant in the managers of the papal interest both at rome and elsewhere , for the utter extirpation of the protestant religion , have been ordered , disposed and cast into such methods , as not only to stir up all means of expedition , but also with respect unto a speedy immediate execution . we shall therefore briefly enquire , by what way and means this may be effected , or what is like to give this design an accomplishment , giving every thing its due weight and consideration ; for what the event will be god only knows . the ruine of the protestant religion as unto it's publick profession , must be either by a general defection from it , or by a force upon it ; or by a reconciliation and coalesceny with the roman church . this defection must be either of the princes , or of the clergy , or of the people or of them all in conjunction . of the first , or the defection of princes unto the papacy we have had some instances in the last age , but scarce of any who have been absolutely soveraign or supream ; unless it be of one , who together with her religion , wisely and honestly left her crown . but i suppose there lyeth here no great danger or fear as to kings , or such as on whose authority the profession of religion in their dominions doth much depend . for they are too wise to be weary of their present station and liberty . who can suppose that any of them would be willing to stand at the gates of the popes palace bare-foot , for a night and a day , and be disciplin'd to boot , as it was with one of the greatest kings of england ? or to hold the popes stirrup , whilest he mounted his horse , and be rebuked for want of breeding in holding it on the wrong side ? or would they lye on the ground , and have their necks trod upon by the pope , which a couragious emperour was forced to submit unto ? or have their crowns kick't from their heads by the foot of a legate ? or be assassinated for not promoting the papal interest in the way and mode of them concerned , as it was with two kings of france ? it will be said , that these things are past and gone , the popes have now no such power as formerly ; and the kings that are of the roman church , do live as free from impositions on them by the pretensions of papal power , as any kings on the earth . but supposing such a change , and that the king of france , as great as he is , do find in the issue that there is such a change , yet if we do not know the reasons of it , they do . is it because the maintainers of the papacy have changed their principles and opinions in this matter ? is it that they have disclaimed the power and authority which they exercised in former ages ? is it from any abatement of the papal omnipotency in their judgment ? do they think that the popes had not right to do what they did in those dayes , or that they have not yet right to do the like again ? it is none of those nor any reason of this : sort that is the cause of the pretended change. the true and only reason of it , is the ballancing of their power by the protestant interest . so many kings , princes potentates , states and nations being not only fallen off from that blind obedience and subjection wherein they were universally enthralled unto them in those dayes , but ready to oppose them in all their attempts to execute their pretended power , they are forced for a season to lower their sayls , and to pluck in those horns wherewith formerly they pushed kings and princes unto their ruine . should there be a restauration of their power and interest in the minds of men , which would ensue on the extirpation of the protestant religion , the greatest kings of europe should quickly find themselves yoked and over-matched both in their own dominions , and by such as will be ready to execute their designs . and on this supposition , they will cross all experience of former ages , if having weathered their difficulties and conquered their opposers , they be not more haughty and secure in the execution of their power and pretended office , than ever they were before . whatever delusion therefore may befall soveraign princes in their personal capacities , none of them can be so forsaken of common understanding , as not to see that by a defection unto the papacy , they bring a bondage on themselves and their subjects , from which god by his providence through the light and truth of the protestant religion had set them free . and it is certain enough that there is at this day so much rational light diffused in the world , that even those who on various inducements may comply with any of them in the reintroduction of popery into any of their territories , will quickly find what condition of slavery and contempt they have brought themselves into , and thereon make the new posture of affairs very uneasie to themselves and their rulers . yea ▪ no sort of men will be given up unto more furious reflections , first on themselves , and then on others , than they will be , when they find themselves ensnared . those who on such occasions have neither deceived themselves , nor suffered themselves to be deceived by others , may enjoy a sedate tranquillity of mind , in all that shall befall them . but these when they have digested the shame of being deluded , will be restless in their minds , and intent on new occasions . i suppose therefore there is no great danger to be feared on this hand , and if there should , that the event of counsels mixed with so much madness and ingratitude will be a suddain catastrophe . and as unto the clergy , there can be no defection amongst them , unless it be from a weariness of their present station , upon the principles of the protestant religion . for they have most of them too much light to be corrupted any way but by interest . now the principles intended are these two . ( . ) that the reverence which they claim , and the revenues which they possess , are not due unto them meerly on the account of their offices and the titles which they bear , but on that of their faithful discharge of their office in diligent laborious preaching of the gospel , and sedulous endeavours for the conversion and edification of the souls of men. this principle lay at the foundation of the reformation , and was one of the greatest means of its promotion . ( . ) that a distinction from the people by sacred office , requires indispensibly a distinction from them in gravity , usefulness and holiness of conversation . if men should grow weary of their station in the clergy on those principles ( and others the protestant religion will not afford them ) it is to be feared that on provoking occasions they may verge unto that church-state , wherein all things desirable unto them in this world , will be secured on easier terms . and the danger will be encreased , if they are capable of envy and vexation from those principles of light and liberty which have been communicated unto the people by the protestant religion , rendring all expectations of reverence and honour but what ariseth from , and is proportionate unto real worth and usefulness , altogether vain . and if hereon they are exposed to impressions from the wealth , ease , and power proposed unto them in the papal church , it is to be feared that they may regulate themselves by opportunities . and on these grounds , not a few ministers in france , being withal at the same time under the dread of trouble and persecution , have gone over unto the adverse party . in the mean time there is some relief herein , that the generality of mankind is so far enlightned , that no pleas or pretences of other reasons for such a change or defection will bear the least admittance , but it will be ascribed unto corrupt affection and carnal interest . however , if it be contained , as many judge it is , in the prophesies of the revelation , that the churches of the nations who were once of the communion , and in subjection unto the church of rome , shall be restored unto her power and possession again , at least for a short season , this sort of men must be signally instrumental therein . and if there be any nations where these two things concur , that all church or ecclesiastical power and jurisdiction , is by the law of the land vested in the king , being as unto its whole exercise derived from him alone , whereby that which he is , the church is as to power and jurisdiction , and nothing else ; and where the clergy do hold and derive their spiritual power , their power of order and office by a flux and descent of it from the church of rome and the authority thereof , upon the accession of a papist unto supream rule , it will be very difficult , if not impossible long to secure the publick profession of the protestant religion in such nations . i say in this case , although the protestant religion may be preserved in multitudes of individuals and their voluntary societies in the communion of it ; yet in such a church state its publick profession cannot long be continued ; for it will quickly be dissolved by its own intestine differences ; which every wise man may easily foresee . but the force of law , inteterest and inclination is hardly to be withstood . the danger of defection from the profession of the protestant religion in the people , must be measured from the preparations for it that are found amongst them , and the means of their furtherance . now these are nothing but the vitious habits of the minds of men , enclining their affections to take shelter in the papal superstition . such are ignorance , lewdness of conversation , provocations from the power of religion in others , atheism and interest , from hopes of advantage proposed unto some of them who have an influence on others . there can be no defection unto popery in or among the people , who have ever known any thing of the protestant religion , but what proceeds from these causes , which wholly obliterate all sence of its power , all delight in its truth , and dispose men unto any thing wherein they hope they may find a better compliance with their inclinations , or at least free them from that whereof they are weary , and wherein they find no advantage . and the means whereby these things are promoted in them , are want of due instruction , examples of sin and impunity therein , publick discountenance of the power of religion , personal and family necessities through pride or sensuality , with desire of revenge . where these things abound in any nation , amongst any people , there is no security of their stability in that profession of religion which yet they avow . for all these things will continually operate in their minds , and occasions will not be wanting in the watchful diligence of the devil and his instruments , to excite and provoke their corrupt lusts unto a declension from their profession , which with many of them will be carried on gradually and insensibly , until they find themselves ensnared in the papal interest beyond what they can extricate themselves out of . i shall make no conjectures concerning the ruine or total loss of the publick profession of the protestant religion , from those wayes and means of a general defection from it . for if there were more danger in them than there is , i know there is yet a way whereby they may be all defeated . and this being in the hand of god alone , with him it is to be left , and unto his care it is to be committed . force is the next way whereby the same effect may be produced . and this is that which those of the roman interest do place their principal confidence in ; and it is that which they judge they may lawfully make use of , whenever they are able so to do . be the force esteemed necessary unto this end , of what sort it will ; be it by private assassinations , legal persecutions , national oppressions , forreign invasions , all is alike unto them ; they are all of them to be made use of , as their supposed opportunities do require . that which at present doth most encourage their hopes and expectations on this ground of them , is the power and inclinations of the french monarch , and the influence they have on the counsels and actings of other nations . but that whole business seems to me on many accounts , to be but res unius aetatis at most ; many countreys may be ravaged and spoyled , and new work cut out for another age , but a stated interest for the papal advantage , will scarcely be fixed thereby . they must be a people of another temper and complexion of mind than our neighbours are , of a more profound melancholy and superstition , than they are subject unto ; of less vehement desires of their own , and less subject to alter in their designs on provocations and disappointments , who are fit pertinaciously to pursue the advancement of the papal power and dominion , wherein themselves at length shall be no sharers . but where there is a concurrence of all these things ; namely , an inclination in many of all sorts unto a defection , preparations in the minds of more thereunto , the persecution of some so far as the laws will permit , and just fears of a greater outward force , relief and safety is to be expected only from divine power and goodness . the third way whereby the publick profession of the protestant religion may be ruined in any nation , or universally , is by a reconciliation unto the church of rome . for although this be really of the same nature and kind with that of the defection before spoken of , yet seeing it is to be effected by a pretended mutual condescension , it will be averred to be different from a total defection . that which i intend is a coalescency in the same church-state , faith , worship and rule with the church of rome , on such concessions , and reliefs from some present impositions , as shall on both sides be agreed on . and this is the most plausible engine for attaining the fatal end designed , that can be made use of ; and possibly the most likely to take effect . the pretences of the peace of christendom , and the union of christians ( though nothing less be intended , than that peace and union which christ hath appointed ; nor will the peace pretended be ever attained by it ) are suited to cover and overwhelm men with reproaches , who shall but endeavour to discover their falsity and folly . but the present posture of counsels and affairs in the world , calls for somewhat a more distinct consideration of these things , which yet shall be but preparatory unto what shall be further discoursed unto the same purpose , if the process in the design do further manifest it self . from the very beginning of the reformation there have been various attempts for a composition of the differences between the church of rome , and those who were departed from it . councels of princes , conventions of divines , imperial edicts , sedate consultations of learned men , have all been made use of unto this end , and all in vain . and it was for a while the judgment of most wise men , that the council of trent had rendred all reconciliations , so much as by a pretence of any condescention on the part of rome , utterly impossible . for , it hath bound it self and all the world that will own its authority , under solemn curses , not to make any change or alteration in the present state of the papal church , though the salvation of all men living should depend thereon . yet notwithstanding the fixing of this unpassable gulph between the two churches or religions , some persons professing the protestant religion , either angry at their station and disappointments in the world or ambitious above their station in the protestant church , though of the highest dignity attainable in it ; or out of an itch or curiosity of venting their conciliatory notions , as they suppose them , and so to entitle themselves unto the name of peace-makers , have in the foregoing and present age revived the same fruitless design , but hitherto without success . but it must be confessed , that at present things are more prepared for the plying of this engine , and making it effectual unto the ruine of the protestant religion , than they were in former ages ; whereof i shall give some instances . sundry learned men , who have made themselves of great name and reputation thereby , have in their publick writings granted a patriarchal primacy in the west unto the bishop of rome , which is meet to be restored . and therewithall they have relinquished the true grounds of the reformation : for whereas the real causes and reasons of it were the idolatry , heresies and tyranny of the church of rome , which every private christian might understand , and was bound to separate from in his own person , were there no other of his mind in the world but himself alone , and had right so to do ; they have resolved it into the power of a national church in that patriarchate , with their supream civil ruler , to reform it self from such things as they esteem abuses . now as this is a matter wherein the consciences of the people or private christians , are not concerned ; so it is built on sundry arbitrary presumptions that have not the least countenance given unto them from the word of god. and as this endeavour tends directly to divert the minds of men from the true causes and reasons of the reformation , whereon all the martyrs died ; so it leads directly upon a relief against the pretended abuses , to return unto the pope as an head of unity and peace unto all churches , at least in these western parts of the world , which is all that at present is pleaded for , by many of the papists themselves . for the dispute , they say , about the pope , his power and infallibility , you need not trouble your selves ; let the bishop of rome in his succession from st. peter be acknowledged as an head of unity and peace unto all christians , with a patriarchal power , and no more shall be required of you , that is at present ; for the pope will be pope whilest he is so ; that is , until he is utterly cast out of the church . but by such concessions as these , the way is preparing for a composition as unto the outward order and rule of the church . as unto the internal part of religion , in doctrines of faith , there is no small advance towards a reconciliation in the introduction of novel opinions into the protestant profession . for although on their first entrance among us , they were publickly protested against by the commons of england in parliament , as introductory of popery ; yet their prevalency since hath been so great , as that their abettors are ready to avow them as the doctrine of the present church . yet are they all of them opposite unto the fundamental principles of the reformation , which were to exalt the grace of god , and debase the pride of men ; from the contempt of which principles , all the abominations of the papacy did arise . and this progress towards a reconciliation is daily improved by the endeavours of some to lessen all the doctrinal differences between the papists and protestants , and to make them appear as things not worth the striving or contending about . the same work is carried on by the labours and endeavours of many in their publick writings , to divert the making application of scripture prophesies and predictions of an apostatical antichristian church-state , unto the church of rome . the perswasion hereof ( as it is a most undoubted truth wherein the souls of men are concerned ) is the principal means of preserving the body of the people in an aversation unto popery . if you can once perswade them , that the pope is not antichrist , that the church of rome is not that idolatrous tyrannical state foretold in the scripture , many would be very indifferent how you treat with them , or what composition you shall make for your selves . but it is hoped , that the broad light which ariseth from the evidence , the pope and his church for many ages have given of themselves so to be , by their idolatries , persecutions , murders , luciferian pride , trampling on the power and persons of kings and all sorts of persons , in conjunction with the characteristical notes of times , places , rise , progress , nature and actings of that church state in the scripture , will not easily be extinguished . there is no small prevalency in the world of an atheistical principle lately advanced , namely , of resolving all respect unto the publick profession of religion into the wills and laws of men in supream power . it is supposed herein , that men may be in their own minds of what religion they please , and be as religious as they will. but for the preservation of society it is meet that the wills of law-givers in all nations should be the sole rule of the outward profession of religion . now although this atheistical opinion be destructive of christian religion , condemning all the professors of it from its first entrance into the world of the highest folly imaginable , yet being suited to accommodate all the lusts and interests of men profane and ungodly , it is incredible what a progress in a short time it hath made in the world. and those who have imbibed it are ready for all such compositions in religion , as may be supposed any way commodious unto their inclinations and interests . i shall only mention that which of all other things is of the worst abode , namely , the loss of the power of religion in all sorts of persons . the protestant religion will not any where long maintain its station any otherwise , than by an experience of its power and efficacy on the souls of men. where this is lost through the power of prevalent vitious habits of the minds of men , the whole of that religion will be parted withall at an easie rate . for there is another continually proposed unto them , with those entertainments for mens fancies and carnal affections , with those accommodations for their lusts living and dying , with outward secular advantages , that this religion is not capable of , nor accompanied withall . this is that which guided with an eye to outward advancement , hath in the last age lost great numbers of the nobility of france and poland , and other places , from the profession of the gospel , whose ancestors were renowned champions for the truth of it . for to what end should men entertain a religion which they find no inward spiritual advantage by , and are for the profession of it exposed unto all sorts of outward disadvantages ? and this sort of men , will at any time greedily embrace such a reconciliation with the church of rome , as by the terms of it may a little shelter their reputation , and make a pretence of satisfying some traditiona convictions of the truth which they had professed . moreover , unless it be diligently watched against , weariness is apt to grow on many of the clergy , of that spiritual rule and conduct of the people , which according to the principles of the protestant religion , is committed unto them . for there hath by vertue thereof , so much light and knowledge been diffused among the people , and such a valuation of their spiritual liberty thereon , which formerly they knew nothing of , that there is an excellent vertue and piety , with continual care and watchfulness required unto the rule of them ; and yet when the best of men have done their utmost herein also , they will meet with that which shall exercise their wisdom and patience all their dayes . neither hath christ granted any rule or office in his church on any other terms ; nor will the state of his subjects , who are all voluntiers , permit it to be otherwise . no wonder then if some do like those engines of an easie rule , namely , ignorance and blind devotion in the people , and so are ready to return unto them again . for it is a monstrous wearisome thing for men of heroick governing spirits , to be obliged to give conviction from the scripture unto such persons as they judge impertinent , of what they do ; much more to order their conversation with strictness , that no offence be taken at them . this posture of things men seem to be weary of , and therefore do daily relinquish them , so far as they can pretend any consistency between what they do , and the religion which they profess . but the utter shaking off of those bonds and manacles , unworthy of men of generous spirits , must needs seem more eligible unto them . and if hereon such terms of reconciliation be offered , as shall not only secure unto them their present possessions and dignities , but give them also a prospect of farther advancement , it is to be feared that many of this sort will judge it better to embrace things so desirable , than to die in a prison , or at a stake . besides all these , there is at present a coincidence of two things , that exceedingly encline the minds of many unto an ecclesiastical coalescency with the church of rome . and these are , first , an ignorance or forgetfulness of what the papacy was , and will again be ; and then a sence of some provocations given or supposed to be given them by the protestant religion , or those that profess it . alas ! what harm hath the papacy ever done to them ? it may be they can give instances wherein they have had advantage by it , or by them that belong unto it . but every thing which they suppose evil , and find inconvenient unto their present inclinations , they suspect to proceed from the principles of the protestant religion , from whence they have already received many provocations . these are some of the reasons which make it evident , that there may be no small danger unto the publick profession of the protestant religion ( the thing enquired after ) from the present design of not a few , to make a reconciliation of the two religions , and to bring all men into a coalescency in faith , worship and rule with the church of rome . now as there is little hope to prevail with them who are under the power of these things and considerations , or are influenced by them , by arguments religious and rational ; seeing they have all of them their foundation in such corrupt affections , inclinations and interests , as are more deaf than an adder unto such charms ; yet for the sake of others not as yet engaged by such prejudices , i shall manifest in a few instances the folly and wickedness of attempting , or complying with any reconciliation with the church of rome . for , in the first place , be it on what terms it will , it is a renunciation of the fundamental principle of the reformation ; namely , that the church of rome is that idolatrous antichristian state which is foretold in the scriptures . for if it be so , the persons that belong unto it may be converted , but the state it self is to be destroyed . and to joyn our selves unto , or coalesce in that church state on any terms whatever , that the lord christ hath designed to destruction , is both foolish in it self , and will be ruinous in the issue unto our souls . for it will hence also follow , that we interest our selves in the guilt of all that innocent blood which hath been shed by the power of that church-state for a dissent from it . for this guilt which is next unto that of the church of the jews , in murdering the head of the church , and every way equal unto that of the pagan world in the blood shed in their persecutions , for which it was temporally and eternally destroyed , lies charged on this church-state , and will reach unto all that shall choose an ecclesiastical conjunction therein . and let such persons flatter themselves whilst they please , and slight these things , as those wherein they are not concerned , they will find them true to their cost , here or hereafter . neither will men of any light or ingenuity easily renounce the whole work of gods grace and power in the reformation , and cast the guilt of all the divisions that have been in the world , on the part of the protestants . for seeing they have all been on the account of the church-state of rome , in opposition whereunto the martyrs laid down their lives , a coalescency on any terms in and with that church-state , doth include a condemnation of all that hath been done or suffered in opposition thereunto . the preaching of the gospel hath been but a fancy ; the suffering of the martyrs was the highest folly ; the glory given to god on these accounts , little less than blasphemy , is the language of such a coalescency . the vanity also of the terms of reconciliation which are or may be proposed , is obvious unto all that are not wilfully blind . for the church of rome preserving its essentially constitutive principles , and its being as such , can make no such condescensions , as shall not keep safe and secure the whole malignity of their faith and worship . when any thing that hath the shew , or appearance of a concession , as suppose priests marriage , the cup unto the lasty , and the service of the church in a known tongue is proposed , it is natural for all men to commend and approve of what is so done , because it is a kind of relinquishment of things grievous and tyrannical . at the first proposal few will judge these things to be sufficient , but will encourage themselves in an expectation of further condescensions ; and will be ready to assure others that they will ensue ; but yet when they find themselves defeated herein , they will take up the management of the cause and contend , that this is enough at present for sober men , seeing no more can be attained . but in reality this reconciliation will prove a total defection from the protestant religion . for the church of rome neither will , nor can part with any thing that shall change its antichristian-state and idolatrous worship . the whole of their pretension is but a decoy to get us into their power , where we shall be made to understand both where we are , and where we have been also . and those which shall be most inclinable unto such a reconciliation as is designed , unless they also become flagitious persecutors of those whom they have left , as is the manner of most apostates , will find their former faults called over to the purpose , and such base acknowledgements required of them , as ingenuous persons would rather choose to die than be brought unto . but although universal experience confirms this to be the certain and undoubted issue of a return unto their power , from which men are judged to have broken away unjustly , what ever salvo's seem to be provided against it ; yet those concerned cannot think it shall be so with them , but rather that they shall be dearly embraced , and highly promoted , if not for their return , yet for their being early and sedulous therein . but if they find this entertainment with them , who have every thing which they think good , as conscience and religion , and every thing that is really evil , as pride , ambition and revenge , to oblige them unto the contrary , i shall not be alone in being deceived . but this one consideration is sufficient to cast out all thoughts of any reconcillation with the church of rome . for although they should never so earnestly desire it , as that which would bring dominion , profit , advantage and reputation unto them , yet is it not in their power , continuing what they are , to make any such concessions as shall alter their state , or once touch the reasons of the protestants departure from them . and seeing what they suppose they may grant , will not be upon a conviction of truth , that such ought to be , as if before they had been in a mistake , but only to comply with a present exigence for their advantage , it will be recalled whenever they judge it meet to take it away again . upon the whole matter , the reconciliation designed on the most plausible terms that have ever yet been proposed , is nothing but an hood-winkt defection to rome , accumulated with a charge on the consciences of them who shall comply therewith , of the guilt of all the miseries and blood of them by whom it will be refused . but there are on the other side certain considerations that may be laid in the ballance against these dangers or the fears of them as unto the event ; and i shall briefly mention them also . for , . the honour of christ himself seems to be engaged for the preservation of the light and truth of the gospel where it hath been professed . and so it is undoubtedly , unless the sins and ingratitude of the generality of them by whom it is professed , do require that they be dealt withall in his severity . in that case the glory and honour of christ are more engaged to remove and take away the blessing of it from any place or people , than to put forth his power for its preservation and continuance . now although it must be acknowledged , that the sins of these and other protestant nations , have been of an high provoking nature unto the eyes of his glory ; yet it may be hoped that they have not exceeded the bounds of his patience and forbearance . and whether it be so or no , there will be a speedy discovery . for if on the many intimations which he hath given them of his displeasure , his many calls to repentance mixed with threatnings , they will now at last return unto him from the evil of their ways , and make their repentance evident by the fruits of it , he will undoubtedly continue his presence among them and his care over them . but if notwithstanding all that they hear , and feel , and fear at present , notwithstanding all divine warnings and indications of his displeasure , they will go on frowardly in their own wayes , unto the high dishonour of himself and his gospel , causing his name and wayes to be blasphemed among the idolatrous nations , the event must be left in the depths of infinite wisdom with soveraign grace and mercy . . notwithstanding all that profaneness and wickedness of life wherein multitudes are immersed who outwardly profess the protestant religion , there is a remnant in the nations where it is professed , who manifest the power of it in their lives , and glorifie christ by their profession and obedience unto all his commands , walking worthy of the gospel in all holy conversation . nor are this sort confined to any one party or peculiar way among them , but are found in the whole body or community of the protestant profession . what influence these have on many accounts into the preservation of the light of the gospel in the places , times and nations wherein their lot and portion is cast by divine providence , is not here to be declared ; the scripture will give a sufficient account of it . . there is evidently at present a spirit of courage and christian magnanimity come upon many , whose other circumstances render them considerable in the world , to do and suffer whatever they shall lawfully be called unto , for the defence of this protestant religion . this also is from god ; and if his purpose were utterly to ruine that interest , it is more suited unto former dispensations of his providence in like cases , to send weakness , faintness , cowardice and despondency into the hearts of those concerned , than to give them a spirit of courage and resolution for their duty . and hereunto also belongs that revival of zeal for their religion and the concernments of it , which hath of late been stirred up even in the body of the people , taking occasion from the opposition made unto it , and the dangers whereunto it hath been reduced . if these things are from god , as they seem to be , they will not be so easily run down , as some imagine . for whatever means he will make use of , be they in themselves never so weak and contemptible , they shall be effectual unto the end whereunto they are designed . and therefore there is no small indication in them , that it is in the councel of the divine will as yet to preserve the profession of the protestant religion , though it may be sorely shaken . . the strange discoveries that have been made of the plots and designs of the enemies of this religion with the disappointment of many of them , are also a pledge of the care of god over it . wise and considering men knew well enough that they were at work with all diligence , craft and industry , for the accomplishment of what they had long designed , and which for some ages they had been engaged in various contrivances to bring about . but what they saw of the effects of their counsels , they could not remove ; and all the specialties of their design were hid from them . the generality of men in the mean time , were in the highest security , some enjoying themselves in the advantages which they hold by the profession of religion , and others altogether regardless of these things . but in this state of things , the providence of god making use of the unparallel'd confidence and precipitation of the enemies themselves , by strange and unexpected means , layes open their works of darkness , awakens the nation unto the consideration of its danger , variously disappoints their hellish plots , and puts the minds of multitudes , it may be millions , into a posture of taking care about those concernments of their religion , which they had assuredly been surprized into the loss of , had they continued in the security from which their enemies awakened them . and it may be well supposed , that nothing but sin and the highest ingratitude can divert or stop the progress of those streams of providence , whose springs were undeserved mercy and bounty . for although the wisdom , justice , and honour of the nation in the actings of the king as supream , of both houses of parliament , in the judges and their legal administrations , with the piety of the church in the observation of a day of fasting and prayer with respect hereunto , be every day exposed to scorn and contempt in the papers and pamphlets of unknown persons , by decrying the plot , and vilifying the discoveries of it ( a practice never allowed , never tolerated in any other well ordered government , as that which would tend to its dissolution ) yet all sober men have sufficient evidence of the hand of god in these things , to make them an argument of his watchful care over the protestant religion . and unto all these things we may add , the fatal miscarriages and miserable ends of such apostates from the true religion , as have not been contented to ruine their own souls alone , but have been active and instrumental in their capacities , to draw or drive others into the same perdition . examples in this kind might be multiplied , sufficient to stop this sort of persons in their career , if an open discovery of the pit whereinto they will precipitate themselves , may have any influence upon them . some few things may yet be added concerning the outward means of the preservation of the protestant religion as unto its publick profession , ( for the thing it self will be preserved in despite of the world ) which those concerned therein , may do well to apply themselves unto . and i shall only name them at present . and the first is , fervent prayers to almighty god , that the princes and potentates of the earth may have light to discern that their principal interest in this world lyes in its preservation . and although some reasons that may induce them hereunto , may not seem of force unto them , yet there is one that is uncontrollable . for where the protestant religion is received , publickly professed , and established by law , it cannot be changed without the extream havock and ruine of the greatest and best part of their subjects , in all their temporal concerns . and this there is no doubt but that they are obliged so far as in them lies to prevent , as they will give an account unto god of the trust reposed in them . for as things are stated in the world , as the designs and interests of the parties at variance are formed , it is a madness to suppose that any alteration can be made herein , without these direful effects ; and if they should be covered for a season , they will break forth afterwards with more rage and fury . but i refer this unto the wisdom of them that are concerned . it is also necessary hereunto , that all those who sincerely own this religion , and make it the rule of their living unto god , in hopes of the eternal enjoyment of him in another world , do depose the consideration of the lesser differences amongst themselves , and unite in one common design and interest to oppose the entrances and growth of popery among us . and it is an hard thing to perswade rational men , that they are in earnest for its opposition and exclusion , who are not willing so to do . but that whereon amongst our selves the event of this contest doth depend , is the repentance and reformation of all them that profess this religion , upon the divine calls and warnings which they have received . for a close of this discourse , if we may suppose what we may justly fear , namely , that the holy god , to punish the horrible sins and ingratitude of the nations professing the protestant religion , should suffer the profession of it by any of these means or any other that he shall think meet to use in his holy permission , to be extinguished for a season , and remove the light of the gospel from these nations , we may yet conclude two things . . that it shall issue at last in the advantage of the church . antichrist shall not be a final gainer in this contest . his success herein will be the forerunner of his utter destruction . the healing of his deadly wound , will preserve his life but for a little while . religion shall be again restored in a more refined profession . there shall ensue hereon no new revelations , no new doctrines , no new scriptures , no new ordinances of worship ; the substance of the protestant doctrine , religion and worship shall be preserved , restored , beautified in themselves , and in their power , in them by whom they shall be professed : the demonstration whereof , shall be given elsewhere . . in the mean time , to suffer for it even unto death , is the most glorious cause wherein we can be engaged , and wherein we shall be undoubtedly victorious . it is no less glorious in the sight of god , no less acceptable with him , to suffer in giving testimony against the abominations of the apostate antichristian church-state , than to suffer for the gospel it self in opposition to idolatrous paganism . finis . a discourse of the work of the holy spirit in prayer with a brief enquiry into the nature and use of mental prayer and forms / by john owen ... owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a discourse of the work of the holy spirit in prayer with a brief enquiry into the nature and use of mental prayer and forms / by john owen ... owen, john, - . [ ], p. printed for nathanael ponder ..., london : . errata: p. [ ]. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng prayer -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion a discourse of the work of the holy spirit in prayer . with a brief enquiry into the nature and use of mental prayer and forms . by john owen , d. d. london , printed for nathanael ponder , at the sign of the peacock , in the poultry , near the church , . preface to the reader . it is altogether needless to premise any thing in this place , concerning the necessity , benefit and use of prayer in general . all men will readily acknowledge , that as without it there can be no religion at all , so the life and exercise of all religion doth principally consist therein . wherefore that way and profession in religion , which gives the best directions for it , with the most effectual motives unto it , and most aboundeth in its observance , hath therein the advantage of all others . hence also it follows , that as all errors which either pervert its nature , or countenance a neglect of a due attendanceunto it , are pernitious in religion ; so differences in opinion , and disputes about any of its vital concerns cannot but be dangerous , and of evil consequence . for on each hand , these pretend unto an immediate regulation of christian practice in a matter of the highest importance unto the glory of god , and the salvation of the souls of men . whereas therefore there is nothing more requisite in our religion , than that true apprehensions of its nature and use be preserved in the minds of men , the declaration and defence of them , when they are opposed or unduely traduced , is not only justifiable but necessary also . this is the design of the ensuing discourse . there is in the scripture a promise of the holy ghost to be given unto the church as a spirit of grace and supplications . as such also , there are particular operations ascribed unto him . mention is likewise frequently made of the aids and assistances which he affords unto believers in and unto their prayers . hence they are said to pray always , with all prayer and supplications in the spirit . of the want of these aids and assistances to enable them to pray according to the mind of god , some do profess that they have experience , as also of their efficacy unto that end when they are received . accordingly these regulate themselves in this whole duty , in the expectation or improvement of them . and there are those who , being accommodated with other aids of another nature , to the same purpose , which they esteem sufficient for them , do look on the former profession and plea of an ability to pray by the aids and assistances of the holy spirit , to be a meer empty pretence . and in the management of these different apprehensions , those at variance seem to be almost barbarians one to another , the one being not able to understand what the other do vehemently affirm . for they are determined in their minds , not meerly by notions of truth and falshood , but by the experience which they have of the things themselves ; a sense and understanding whereof they can by no means communicate unto one another . for whereas spiritual experience of truth , is above all other demonstrations unto them that do enjoy it ; so it cannot be made an argument for the enlightening and conviction of others . hence those who plead for prayer by vertue of supplies of gifts and grace from the holy spirit , do admire that the use or necessity of them herein should be contradicted . nor can they understand what they intend , who seem to deny , that it is every mans duty in all his circumstances , to pray as well as he can , and to make use in his so doing , of the assistance of the spirit of god. and by prayer they mean that , which the most eminent and only proper signification of the word doth denote , namely , that which is vocal . some , on the other side , are so far from the understanding of these things , or a conviction of their reality , that with the highest confidence they despise and reproach the pretence of them . to pray in the spirit is used as a notable expression of scorn ; the thing signified being esteemed fond and contemptible . moreover in such cases as this , men are apt to run into excesses in things and ways , which they judge expedient , either to countenance their own opinions , or to depress and decry those of them from whom they differ . and no instances can be given in this kind of greater extravagancies , than in that under consideration . for hence it is , that some do ascribe the original of free prayer amongst us by the assistance of the spirit of god , unto an invention of the jesuits ; which is no doubt , to make them the authors of the bible . and others do avow that all forms of prayer used amongst us in publick worship , are meer traductions from the roman breviaries and missal . but these things will be afterwards spoken unto . they are here mentioned only to evince the use of a sedate enquiry into the truth or the mind of god in this matter , which is the design of the ensuing discourse . that which should principally guide us in the management of this enquiry , is , that it be done unto spiritual advantage and edification , without strife or contention . now this cannot be without a diligent and constant attendance unto the two sole rules of judgment herein , namely , scripture-revelation and the experience of them that do believe . for although the latter is to be regulated by the former ; yet where it is so , it is a safe rule unto them in whom it is . and in this case , as in water , face answereth unto face ; so do scripture revelation and spiritual experience unto one another . all other reasonings from customs , traditions , and feigned consequences , are here of no use . the enquiries before us are concerning the nature of the work of the holy spirit in the aids and assistances which he gives unto believers in and unto their prayers , according unto the mind of god , as also what are the effects and fruits of that work of his , or what are the spiritual abilities which are communicated unto them thereby . antecedently hereunto , it should be enquired , whether indeed there be any such thing or no , or whether they are only vainly pretended unto by some that are deceived . but the determination hereof , depending absolutely on the foregoing enquirie , it may be handled jointly with them , and needs no distinct consideration . he that would not deceive nor be deceived in his enquiry after these things , must diligently attend unto the two forementioned rules of scripture testimony and experience . other safe guides he hath none . yet will it also be granted , that from the light of nature , whence this duty springs , wherein it is founded , from whence as unto its essence it cannot vary , as also from generally received principles of religion suited thereunto , with the uncorrupted practice of the church of god in former ages , much direction may be given unto the understanding of those testimonies , and examination of that experience . wherefore the foundation of the whole ensuing discourse is laid in the consideration and exposition of some of those texts of scripture wherein these things are expresly revealed and proposed unto us ; for to insist on them all , were endless . this we principally labour in , as that whereby not only must the controversy be finally determined ; but the persons that manage it be eternally judged . what is added concerning the experience of them that do believe the truth herein , claims no more of argument unto them that have it not , than it hath evidence of proceeding from , and being suited unto those divine testimonies . but whereas the things that belong unto it , are of great moment unto them who do enjoy it , as containing the principal acts , ways and means of our entercourse and communion with god by christ jesus , they are here somewhat at large on all occasions insisted on for the edification of those whose concernment lyeth only in the practice of the duty it self . unless therefore it can be proved , that the testimonies of the scripture produced and insisted on , do not contain that sense and understanding which the words do determinately express ( for that only is pleaded , ) or that some have not an experience of the truth and power of that sense of them , enabling them to live unto god in this duty according to it , all other contests about this matter are vain and useless . but yet there is no such work of the holy spirit pleaded herein , as should be absolutely inconsistent with , or condemnatory of all those outward aids of prayer , by set composed forms , which are almost every where made use of . for the device being antient , and in some degree or measure received generally in the christian world , ( though a no less general apostasy in many things from the rule of truth at the same time , in the same persons and places , cannot be denied ) i shall not judge of what advantage it may be , or hath been unto the souls of men , nor what acceptance they have found therein , where it is not too much abused . the substance of what we plead from scripture and experience is only this ; that whereas god hath graciously promised his holy spirit , as a spirit of grace and supplications , unto them that do believe , enabling them to pray according to his mind and will , in all the circumstances and capacities wherein they are , or which they may be called unto ; it is the duty of them who are enlightened with the truth hereof , to expect those promised aids and assistances in and unto their prayers , and to pray according to the ability which they receive thereby . to deny this to be their duty , or to deprive them of their liberty to discharge it on all occasions , riseth up in direct opposition unto the divine instruction of the sacred word . but moreover as was before intimated , there are some generally allowed principles , which though not always duely considered , yet cannot at any time be modestly denyed , that give direction towards the right performance of our duty herein . and they are these that sollow . . it is the duty of every man to pray for himself . the light of nature , multiplied divine commands , with our necessary dependance on god and subjection unto him , give life and light unto this principle . to owne a divine being , is to owne that which is to be prayed unto , and that it is our duty so to do . . it is the duty of some , by vertue of natural relation , or of office , to pray with and for others also . so is it the duty of parents and masters of families to pray with and for their children and housholds . this also derives from those great principles of natural light , that god is to be worshipped in all societies of his own erection ; and that those in the relations mentioned , are obliged to seek the chiefest good of them that are committed unto their care ; and so is it frequently enjoyned in the scripture . in like manner it is the duty of ministers to pray with and for their flocks , by vertue of especial institution . these things cannot be , nor so far as i know of , are questioned by any : but practically the most of men live in an open neglect of their duty herein . were this but diligently attended unto from the first instance of natural and moral relations , unto the instituted offices of ministers and publick teachers , we should have less contests about the nature and manner of praying than at present we have . it is holy practice that must reconcile differences in religion , or they will never be reconciled in this world. . every one who prayeth either by himself and for himself , or with others and for them , is obliged as unto all the uses , properties and circumstances of prayer , to pray as well as he is able . for by the light of nature every one is obliged in all instances to serve god with his best . the consirmation and exemplification hereof , was one end of the institution of sacrifices under the old testament . for it was ordained in them , that the chief and best of every thing was to be offered unto god. neither the nature of god , nor our own duty towards him , will admit that we should expect any acceptance with him , unless our design be to serve him with the best that we have , both for matter and manner . so is the mind of god himself declared in the prophet . if you offer the blind for sacrifice , is it not evil ? and if you offer the lame and the sick , is it not evil ? ye brought that which was torn , and that which was lame and sick ; should i accept this at your hands , saith the lord ? but cursed be the deceiver , who hath in his flock a male , and voweth and sacrificeth unto the lord a corrupt thing : for i am a great king , saith the lord of hosts , and my name is dreadful among the heathen . . in our reasonable service , the best wherewith we can serve god , consists in the intense sincere actings of the faculties and affections of our minds , according unto their respective powers , through the use of the best assistances we can attain . and if we omit , or forgo in any instance , the exercise of them according to the utmost of our present ability , we offer unto god the sick and the lame . if men can take it on themselves in the sight of god , that the invention and use of set forms of prayer and other the like outward modes of divine worship , is the best that he hath endowed them withal for his service , they are free from the force of this consideration . . there is no man but , in the use of the aids which god hath prepared for that purpose , he is able to pray according to the will of god , and as he is in duty obliged , whether he pray by himself and for himself , or with others and for them also . there is not by these means perfection attainable in the performance of any duty : neither can all attain the same measure and degree as unto the usefulness of prayer and manner of praying ; but every one may attain unto that wherein he shall be accepted with god , and according unto the duty whereunto he is obliged , whether personally or by vertue of any relation wherein he stands unto others . to suppose that god requireth duties of men which they cannot perform in an acceptable manner , by vertue and in the use of those aids which he hath prepared and promised unto that end , is to reflect dishonour on his goodness and wisdom in his commands . wherefore no man is obliged to pray in any circumstances by vertue of any relation or office , but he is able so to do according unto what is required of him ; and what he is not able for , he is not called unto . . we are expresly commanded to pray , but are no where commanded to make prayers for our selves , much less for others . this is supperadded for a supposed conveniency unto the light of nature and scripture-institution . . there is assistance promised unto believers , to enable them to pray according unto the will of god ; there is no assistance promised , to enable any to make prayers for others . the former part of this assertion is explained and proved in the ensuing discourse ; and the latter cannot be disproved . and if it should be granted , that the work of composing prayers for others is a good work , falling under the general aids of the holy spirit necessary unto every good work whatever ; yet are not those aids of the same kind and nature with his actual assistances in and unto prayer , as he is the spirit of grace and supplications . for in the use of those assistances by grace and gifts , every man that useth them doth actually pray , nor are they otherwise to be used : but men do not pray in the making and composing forms of prayer , though they may do so in the reading of them afterward . . whatever forms of prayer were given out unto the use of the church by divine authority and inspiration , as the lords prayer and the psalms or prayers of david , they are to have their everlasting use therein , according unto what they were designed unto . and be their end and use what it will , they can give no more warranty for humane compositions unto the same end and the injunction of their use , than for other humane writings to be added unto the scripture . these and the like principles which are evident in their own light and truth , will be of use to direct us in the argument in hand , so far as our present design is concerned therein . for it is the vindication of our own principles and practice , that is principally designed , and not an opposition unto those of other men . wherefore , as was before intimated , neither these principles , nor the divine testimonies , which we shall more largely insist upon , are ingaged to condemn all use of set forms of prayers as sinful in themselves or absolutely unlawful , or such as so vitiate the worship of god as to render it wholly unacceptable in them that chuse so to worship him . for god will accept the persons of those who sincerely seek him , though through invincible ignorance they may mistake in sundry things as unto the way and manner of his worship . and how far as unto particular instances of miscarriage this rule may extend , he only knows ; and of men , whatever they pretend , not one . and where any do worship god in christ , with an evidence of holy fear and sincerity , and walk in a conversation answerable unto the rule of the gospel , though they have manifold corruptions in the way of their worship , i shall never judge severely either of their present acceptance with god , or of their future eternal condition . this is a safe rule with respect unto others ; our own is , to attend with all diligence unto what god hath revealed concerning his worship , and absolutely comply therewith , without which we can neither please him , nor come to the enjoyment of him. i do acknowledge also that the general prevalency of the use of set forms of prayer of humane invention in christian assemblies for many ages ( more than any other argument that is urged for their necessity ) requires a tenderness in judgment as unto the whole nature of them , and the acceptance of their persons in the duty of prayer by whom they are used . yet no consideration of this usage , seeing it is not warranted by the scriptures , nor is of apostolical example , nor is countenanced by the practice of the primitive churches , ought to hinder us from discerning and judging of the evils and inconveniencies that have ensued thereon ; nor from discovering how far they are unwarrantable as unto their imposition . and these evils may be here a little considered . the beginnings of the introduction of the use of set forms of prayer of humane composition , into the worship of the church , are altogether uncertain . but that the reception of them was progressive by new additions from time to time , is known to all . for neither rome , nor the present roman missal were built in a day . in that and the breviaries did the whole worship of the church issue , at least in these parts of the world. no man is so fond as to suppose that they were of one entire composition , the work of one age , of one man , or any assembly of men at the same time ; unless they be so brutishly devout as to suppose that the mass-book was brought from heaven unto the pope by an angel , as the alcoran was to mahomet . it is evident indeed , that the common people , at least , of the communion of the papal church , do believe it to be as much of a divine original , as the scripture , and that on the same grounds of the proposal of it unto them as the only means of divine worship , by their church . hence is it unto them an idol . but it is well enough known how from small beginnings by various accessions it increased unto its present form and station . and this progress in the reception of devised forms of prayer in the worship of the church , carried along with it sundry pernitious concomitants , which we may briefly consider . . in and by the additions made unto the first received forms , the superstitious and corrupt doctrines of the apostasy in several ages , were insinuated into the worship of the church . that such superstitious and corrupt doctrines were gradually introduced into the church , is acknowledged by all protestants , and is sufficiently known ; the supposition of it is the sole foundation of the reformation . and by this artifice of new additions to received forms , they were from time to time admitted into , and stated in the worship of the church , by which principally to this very day , they preserve their station in the minds of men . were that foundation of them taken away , they would quickly fall to the ground . by this means did those abominations of transubstantiation and the sacrifice of the mass , both leaven and poyson the whole worship of the publick assemblies , and imposed themselves on the credulity of the people . the disputes of speculative men , superstitious and subtle , about these things , had never infected the minds of the common people of christians nor ever been the means of that idolatry , which at length spread it self over the whole visible church of these parts of the world , had not this device of prescribed forms of prayer wherein those abominations were not only expressed , but graphically represented and acted ( so violently affecting the carnal minds of men superstitious and ignorant ) imposed them on their practice ; which gradually hardened them with an obdurate credulity . for although they saw no ground or reason doctrinally to believe what was proposed unto them about transubstantiation and the sacrifice of the mass , and might easily have seen that they were contradictory unto all the conductive principles of men and christians , namely faith , reason and sense ; yet they deceived themselves into an obstinate pretence of believing in the notion of truth , of what they had admitted in practice . men i say of corrupt minds , might have disputed long enough about vagrant forms , accidents without subjects , transmutation of substances without accidents , sacrifices bloody and unbloody , before they had vitiated the whole worship of the church with gross idolatry ; had not this engine been made use of for its introduction ; and the minds of men by this means inveagled with the practice of it . but when the whole matter and means of it was gradually insinuated into , and at length comprized in those forms of prayer , which they were obliged continually to use in divine service , their whole souls became leavened and tainted with a confidence in , and love unto these abominations . hence it was , that the doctrines concerning the sacraments and the whole worship of god in the church , as they became gradually corrupted , were not at once objectively and doctrinally proposed to the minds and considerations of men , to be received or rejected according to the evidence they had of their truth or error ( a method due to the constitution of our natures ) but gradually insinuated into their practice by additional forms of prayer , which they esteemed themselves obliged to use and observe . this was the gilding of the poysonous pill , whose operation , when it was swallowed , was to bereave men of their sense , reason , and faith , and make them madly avow that to be true , which was contrary unto them all . besides , as was before intimated , the things themselves that were the ground-work of idolatry , namely transubstantiation and the sacrifice of the mass , were so acted and represented in those forms of worship , as to take great impression on the minds of carnal men until they were mad on their idols . for when all religion and devotion is let into the soul by fancy , and imagination excited by outward spectacles , they will make mad work in the world , as they have done , and yet continue to do . but hereof i shall speak in the next place . it had therefore been utterly impossible that an idolatrous worship should have been introduced into the church in general , had not the opinion of the necessity of devised forms of prayer been first universally received . at least it had not been so introduced and so established , as to procure and cause the shedding of the blood of thousands of holy persons for not complying with it . by this means alone was brought in that fatal engine of the churches ruine , from whose murderous efficacy few escaped with their lives , or souls . had all churches continued in the liberty wherein they were placed and left by our lord jesus christ and his apostles , it is possible that many irregularities might have prevailed in some of them , and many mistakes been admitted in their practice ; yet this monster of the mass devouring the souls of the most , and drinking the blood of many , had never been conceived nor brought forth , at least not nourished into that terrible form and power wherein it appeared and acted for many ages in the world. and upon the account thereof it is not without cause that the jews say that the christians received their tephilloth or prayer-books from armillus , that is , antichrist . it is true , that when the doctrine of religion is determined and established by civil laws , the laws of the nation where it is professed , as the rule of all outward advantages , liturgies composed in compliance therewithal , are not so subject to this mischief : but this ariseth from that external cause alone . otherwise where ever those who have the ordering of these things do deviate from the truth once received , as it is common for the most so to do , forms of prayers answerable unto those deviations would quickly be insinuated . and the present various liturgies that are amongst the several sorts of christians in the world , are of little other use than to establish their minds in their peculiar errors , which by this means they adhere unto as articles of their faith. and hereby did god suffer contempt to be cast upon the supposed wisdom of men about his worship and the ways of it . they would not trust unto his institutions and his care of them ; but did first put the ark into a cart , and then like uzzah put forth a hand of force to hold it when it seemed to shake . for it is certain that , if not the first invention , yet the first publick recommendation and prescription of devised forms of prayer unto the practice of the churches , were designed to prevent the insinuation of false opinions and corrupt modes of worship into the publick administrations . this was feared from persons infected with heresy that might creep into their ministry . so the orthodox and the arians composed prayers , hymns and doxologies , the one against the other , inserting in them passages confirming their own profession , and condemning that of their adversaries . now however this invention might be approved whilest it kept within bounds , yet it proved the trojan horse that brought in all evils into the city of god in its belly . for he who was then at work in the mystery of iniquity , laid hold on the engine and occasion to corrupt those prayers , which by the constitution of them who had obtained power in them , the churches were obliged and confined unto . and this took place effectually in the constitution of the worship of the second race of christians , or the nations that were converted unto the christian faith after they had destroyed the western roman empire . to speak briefly and plainly , it was by this means alone , namely , of the necessary use of devised forms of prayer in the assemblies of the church , and of them alone , that the mass , with its transubstantiation and sacrifice , and all the idolatrous worship wherewith they were accompanied , were introduced , until the world inflamed with those idols , drench'd it self in the bloud of the saints and martyrs of christ for their testimony against those abominations . and if it had been sooner discovered , that no church was intrusted with power from christ to frame and impose such devised forms of worship , as are not warranted by the scripture , innumerable evils might have been prevented . for that there were no liturgies composed , no imposed use of them , in the primitive churches for some ages , is demonstratively proved with the very same arguments whereby we prove that they had neither the mass , nor the use of images in their worship . for besides the utter silence of them in the apostolical writings , and those of the next ensuing ages , which is sufficient to discard their pretence unto any such antiquity , there are such descriptions given of the practice of the churches in their worship , as are inconsistent with them and exclusive of them ; besides , they give such a new face of divine worship , so different from the portraicture of it delivered in the scripture , as is hardly reconcileable thereunto , and so not quickly embraced in the church . i do not say , that this fatal consequence of the introduction of humanely devised set forms of prayer in the worship of the church in the horrible abuse made of it , is sufficient to condemn them as absolutely unlawful . for where the opinions leading unto such idolatrous practices are openly rejected and condemned as was before intimated , there all the causes , means and occasions of that idolatry may be taken out of them , and separate from them , as it is in the liturgies of the reformed churches whether imposed or left free . but it is sufficient to lay in the balance against that veneration which their general observance in many ages may invite or procure . and it is so also to warrant the disciples of christ to stand fast in the liberty wherewith he hath made them free . another evil which either accompanied or closely followed on the introduction of devised forms of prayer into the church , was a supposed necessity of adorning the observance of them with sundry arbitrary ceremonies . and this also in the end as is confessed among all protestants , encreased superstition in its worship , with various practices leading unto idolatry . it is evident that the use of free prayer in church administrations , can admit of no ceremonies but such as are either of divine institution , or are natural circumstances of the actions wherein the duties of worship do materially consist . divine institution and natural light , are the rules of all that order and decency which is needful unto it . but when these devised forms were introduced , with a supposition of their necessity and sole use in the church in all acts of immediate worship , men quickly sound that it was needful to set them off with adventitious ornaments . hereon there was gradually sound out and prescribed unto constant observation so many outward postures and gestures , with attires , musick , bowings , cringes , crossings , venerations , censings , altars , images , crucifixes , responds , alternatives , and such a rabble of other ceremonies , as rendred the whole worship of the church ludicrous , burdensome and superstitions . and hereon it came to pass that he who is to officiate in divine service , is obliged to learn and practise so many turnings and windings of himself , eastward and westward , to the altar , to the wall , to the people ; so many gestures and postures in kneeling , rising , standings , bowings , less and profound , secret and loud speakings , in a due observance of the interposition of crossings , with removals from one place to another , with provision of attires , in their variety of colours and respect to all the furniture of their altars , as are difficult to learn , and foolishly antick in their practice , above all the preparations of players for the stage . injunctions for these and the like observances , are the subject of the rubrick of the missal , and the cautels of the mass. that these things have not only no affinity with the purity , simplicity and spiritualty of evangelical worship , but were invented utterly to exclude it out of the church and the minds of men , needs no proof unto any , who ever read the scripture with due consideration . nor is the office of the ministery less corrupted and destroyed by it . for besides a so●●y cunning in this practice , and the reading of some forms of words in an accommodation unto these rites , there was little more besides an easy good intention to do what he doth , and not the quite contrary , required to make any one man or woman ( as it once at least fell out ) to administer in all sacred worship . having utterly lost the spirit of grace and supplications , neglecting at best all his aids and assistances , and being void of all experience in their minds of the power and efficacy of prayer by vertue of them , they found it necessary by these means to set off and recommend their dead forms . for the lifeless carcass of their forms merely alone , were no more meet to be esteemed prayer , than a tree or a log was to be esteemed a god , before it was shaped , fashioned , gilded and adorned . by this means they taught the image of prayer which they had made , to speak and act a part to the satisfaction of the spectators . for the bare reading of a form of words , especially as it was ordered in an unknown tongue , could never have given the least contentment unto the multitude , had it not been set off with this variety of ceremonies composed to make an appearance of devotion and sacred veneration . yet when they had done their utmost , they could never equal the ceremonies and rites of the old temple-worship in beauty , glory and order ; nor yet those of the heathen in their sacred eleusinian mysteries for number , solemnity , gravity and appearance of devotion . rejecting the true glory of gospel-worship , which the apostle expresly declares to consist in the administration of the spirit , they substituted that in the room thereof , which debased the profession of christian religion beneath that of the jews and pagans ; especially considering that the most of their ceremonies were borrowed of them or stollen from them . but i shall never believe that their conversion of the holy prayers of the church by an open contempt of the whole work of the spirit of god in them , into a theatrical pompous observance of ludicrous rites and ceremonies , can give so much as present satisfaction unto any who are not given up to strong delusions to believe a lye. the exercise of ingrafted prevalent superstition , will appease a natural conscience ; outward forms and representations of things believed , will please the fancy , and exercise the imagination ; variety and frequent changes of modes , gestures and postures , with a sort of prayer always beginning and always ending , will entertain present thoughts and outward senses , so as that men finding themselves by these means greatly affected , may suppose that they pray very well , when they do nothing less . for prayer consisting in an holy exercise of faith , love , trust , and delight in god , acting themselves in the representation of our wills and desires unto him , through the aid and assistance of the holy ghost , may be absent , where all these are most effectually present . this also produced all the pretended ornaments of their temples , chapels , and oratories , by crucifixes , images , a multiplication of altars , with reliques , tapers , vestments and other utensils . none of these things whereby christian religion is corrupted and debased , would ever have come into the minds of men , had not a necessity of their invention been introduced by the establishment of set forms of prayer , as the only way and means of divine worship . and whereever they are retained , proportionably unto the principles of the doctrine which men profess , some such ceremonies must be retained also . i will not therefore deny but that here lyeth the foundation of all our present differences about the manner of divine worship . suppose a necessity of confining the solemn worship of the church unto set forms of prayer , and i will grant that sundry rituals and ceremonies may be well judged necessary to accompany their observance . for without them they will quickly grow obsolete and unsatisfactory . and if on the other hand , free prayer in the church be allowed , it is evident that nothing but the grace and gifts of the holy ghost , with a due regard unto the decency of natural circumstances is required in divine service , or can be admitted therein . neither yet is this consequent , how inseparable soever it seems from the sole publick use of set forms of prayer in sacred administrations , pleaded to prove them either in themselves or their use to be unlawful . the design of this consideration is only to shew , that they have been so far abased , that they are so subject to be abused , and do so alway stand in need to be abused , that they may attain the ends aimed at by them , as much weakens the plea of the necessity of their imposition . for this also is another evil that hath attended their invention . the guides of the church after a while were not contented to make use of humanely devised forms of prayer , confining themselves unto their use alone in all publick administrations ; but moreover they judged it meet to impose the same practice on all whom they esteemed to be under their power . and this at length they thought lawful yea necessary to do on penalties ecclesiastical and civil , and in the issue capital . when this injunction first found a prevalent entertainment is very uncertain . for the first two or three centuries there were no systemes of composed forms of prayer used in any church whatever , as hath been proved . afterwards , when they began to be generally received , on such grounds and for such reasons as i shall not here insist on ( but may do so in a declaration of the nature and use of spiritual gifts , with their continuance in the church , and an enquiry into the causes of their decay ) the authority of some great persons did recommend the use of their compositions unto other churches , even such as had a mind to make use of them , as they saw good . but as unto this device of their imposition , confining churches not only unto the necessary use of them in general , but unto a certain composition and collection of them , we are beholding for all the advantage received thereby , unto the popes of rome alone , among the churches of the second edition . for from their own good inclination , and by their own authority , without the advice of councils , or pretence of traditions , the two gorgons heads , whereby in other cases they frighten poor mortals , and turn them into stones ; by various degrees they obtained a pretence of right to impose them , and did it accordingly . for when the use and benefit of them had been for a while pleaded , and thence a progress made unto their necessity , it was needful that they should be imposed on all churches and christians by their ecclesiastical authority . but when afterwards they had insinuated into them , and lodged in their bowels , the two great idols of transubstantiation and the unbloudy sacrifice , not only mulcts personal and pecuniary , but capital punishments were enacted and executed to enforce their observance . this brought fire and faggot into christian religion , making havock of the true church of christ , and shedding blood of thousands . for the martyrdom of all that have suffered death in the world for their testimony against the idolatries of the mass , derives originally from this spring alone of the necessary imposition of compleat liturgical forms of prayer . for this is the sole foundation of the roman breviary and missal , which have been the abaddons of the church of christ in these parts of the world , and are ready once more to be so again . take away this foundation , and they all fall to the ground . and it is worth consideration , of what kind that principle is , which was naturally improved unto such pernitious effects ; which quickly was found to be a meet and effectual engine in the hand of sathan , to destroy and murder the servants of christ. had the churches of christ been left unto their primitive liberty under the enjoined duties of reading and expounding the scripture , of singing psalms to the praise of god , of the administration of the sacraments of baptism and the lords supper , and of diligent preaching the word , all of them with prayer according unto the abilities and spiritual gifts of them who did preside in them , as it is evident that they were for some ages , it is impossible for any man to imagine what evils would have ensued thereon , that might be of any consideration , in comparison of those enormous mischiefs which followed on the contrary practice . and as unto all the inconveniences , which as it is pretended , might ensue on this liberty , there is sufficient evangelical provision for their prevention or cure , made in the gospel constitution and communion of all the true churches of christ. but this was not the whole of the evil that attended this imposition . for by this means all spiritual ministerial gifts were caused to cease in the church . for as they are talents given to trade withal , or manifestations of the spirit given to profit or edify the church , they will not reside in any subject , they will not abide if they are by any received , if they are not improved by continual exercise . we see every day what effects the contempt or neglect of them doth produce . wherefore this exercise of them being restrained , and excluded by this imposition , they were utterly lost in the church ; so as that it was looked on as a rare thing for any one to be able to pray in the administration of divine worship ; yea the pretence of such an ability was esteemed a crime , and the exercise of it a sin , scarce to be pardoned ; yet do i not find it in any of the ancient canons reckoned among the faults for which a bishop or a presbyter were to be deposed . but that hereon arose in those who were called to officiate in publick assemblies , as unto the gifts which they had received for the edification of the church in divine administrations , that neglect which hath given a fatal wound unto the light and holiness of it , is openly evident . for when the generality of men of that order , had provision of prayers made for them , which they purchased at an easy rate , or had them provided for them at the charge of the people , they were contented to be at rest , freed from that labour and travel of mind , which are required unto the constant exercise and improvement of spiritual gifts . this imposition was the grave wherein they were buried . for at length , as it is manifest in the event , our lord jesus christ being provoked with their sloth and unbelief , did withhold the communication of such gifts from the generality of those who did officiate in divine worship . and hereby they lost also one great evidence of the continuance of his mediatory life in heaven for the preservation of the church . it is known that this was and is the state of things in the roman church , with reference unto their whole worship in their publick assemblies . and therefore although they have indulged divers enthusiasts , whose revelations and actings pretended from the holy spirit , have tended to the confirmation of their superstitions ; and some of them have ventured at notions about mental prayer which they understand not themselves ; yet as unto free prayer by the assistance of the holy ghost , in the church assemblies or otherwise , they were the first , and continue to be the fiercest opposers of it : and it is their interest so to be . for shake this foundation of the imposition of an entire systeme of humanely devised prayers for the only way and means of the worship of the church , and the whole fabrick of the mass , with all the weight of their religion ( if vanity and imagination may be said to have any weight ) which is laid thereon , will tumble into the pit from whence it came . and therefore i must here acquaint the reader , that the first occasion of writing this discourse , was the perusal of mr. cressies preface to his church history , wherein out of a design to advance the pretended mental prayer of some of his enthusiasts , he reflects with much contumely and reproach upon that free praying by the aids of the spirit of god which we plead for . and he will find that all his pretences are examined in the latter part of this discourse . but notwithstanding these things , those of the roman church do at this day boast themselves of their devotions in their prayers private and publick ; and have prevailed thereby on many disposed unto a compliance with them , by their own guilt , ignorance and superstition . the vanity of their pretence hath been well detected by evincing the idolatry whereby all or the most of their devotions are vitiated and rendred unacceptable . but this also is of weight with me , that the provision of the systeme and order of their whole devotion and its exercise , is apparently composed and fitted unto the exclusion of the whole work of the spirit of god in prayer . and yet do they continue under an incredible delusion as to oppose , revile and condemn the prayers of others who are not of their communion , on this consideration , that those who make them , have not the holy spirit nor his aids , which are all confined unto their church . but if any society of men in the world , maintaining the outward profession of christian religion , can do more to exclude the holy ghost and all his operations , in prayer and divine worship , than their church hath done , i shall acknowledge my self greatly mistaken . it is nothing but ignorance of him and his whole work , with all the ends for which he is promised unto the church ( that i say not , an hatred and detestation of them ) that causeth any to embrace their ways of devotion . but to return . the things pleaded for may be reduced unto the ensuing heads . . no persons , no churches are obliged by vertue of any divine constitution , precept , or approved example , to confine themselves in their publick or private worship , unto set or humanely devised forms of prayer . if any such constitution , precept , or example can be produced , which hitherto hath not been done , it ought to be complyed withal . and whilst others are left unto their liberty in their use , this is sufficient to enervate all pleas for their imposition . . there is a promise in the scripture , there are many promises made and belonging unto the church unto the end of the world , of the communication of the holy spirit unto it , as unto peculiar aids and assistances in prayer . to deny this , is to overthrow the foundation of the holiness and comfort of all believers , and to bring present ruine to the souls of men in distress . . it is the duty of believers to look after , to pray for those promised aids and assistances in prayer . without this , all those promises are despised , and looked on as a flourish of words , without truth , power or efficacy in them . but , . this they are commanded to do , and have blessed experience of success therein . the former is plain in the scripture , and the latter must be left unto their own testimony living and dying . . beyond the divine institution of all the ordinances of worship in the church , with the determination of the matter and form which are essential unto them , contained in the scripture , and a due attendance unto natural light in outward circumstances , there is nothing needful unto the due and orderly celebration of all publick worship in its assembly . if any such thing be pretended , it is what christ never appointed , nor the apostles ever practised , nor the first churches after them , nor hath it any promise of acceptance . . for the preservation of the unity of faith , and the communion of churches among themselves therein , they may express an agreement , as in doctrine by a joynt confession of faith , so in a declaration of the material and substantial parts of worship , with the order and method thereof ; on which foundation they may in all things communicate with each other as churches , and in the practice of their members . . whereas the differences about prayer under consideration , concern christian practice in the vitals of religion , great respect is to be had unto the experience of them that do believe ; where it is not obstructed and clouded by prejudices , sloth , or adverse principles and opinions . therefore the substance of the greatest part of the ensuing discourse consists principally in the declaration of those concernments of prayer , which relate unto practice and experience . and hence it follows , . that the best expedient to compose these differences amongst us , is for every one to stir up the gift and grace of god that is in him , and all of us to give up our selves unto that diligence , frequency , fervency and perseverance in prayer which god requireth of us , especially in such a season as that wherein we live . a time wherein they , who ever they be , who trouble others , may for ought they know , be near unto trouble themselves . this will be the most effectual means to lead us all into the acknowledgement of the truth , and without which , an agreement in notions , is of little use or value . but i confess hopes are weak concerning the due application of this remedy unto any of our evils or distempers . the opinions of those who deny all internal , real , efficacious operations of the holy spirit on the souls of men , and deride all their effects , have so far diffused and riveted themselves into the minds of many , that little is to be expected from a retreat unto those aids and reliefs . this evil in the profession of religion , was reserved for these latter ages . for although the work and grace of the holy spirit in divine worship was much neglected and lost in the world ; yet no instances can be given in ages past , of such contempt cast upon all his internal grace and operations , as now abounds in the world. if the pelagians , who were most guilty , did fall into any such excesses , they have escaped the records and monuments that remain of their deportment . bold efforts they are of atheistical inclinations , in men openly avowing their own ignorance and utter want of all experience in things spiritual and heavenly . neither doth the person of christ or his office , meet with better entertainment amongst many ; and by some have been treated with scurrility and blasphemy . in the mean time the contests about communion with churches are great and fierce . but where these things are received and approved , those who live not on a traditionary faith , will not forsake christ and the gospel , or renounce faith and experience , for the communion of any church in the world. but all flesh almost , hath corrupted its ways . the power of religion , and the experience of it in the souls of men being generally lost , the profession of it is of no great use , nor will long abide . yea multitudes all the world over , seem to be weary of the religion which themselves profess , so far as it is pleaded to be of divine revelation , be it true or false , unless it be where they have great secular advantages by their profession of it . there is no greater pretence of a flourishing state in religion , than that of some churches of the roman communion , especially one at this day . but if the account which is given us from among themselves concerning it be true , it is not much to be gloried in . for set aside the multitude of atheists , antiscripturists , and avowed disbelievers of the supernatural mysteries of the gospel , and the herd that remains influenced into an hatred and persecution of the truth by a combination of men upholding themselves and their way by extravagant secular interests and advantages , is not very highly considerable . yea , their present height seems to be on a precipice . what inroads in other places , bold opinions concerning the authority of scripture and the demonstration of it , the person and office of christ , the holy spirit and all his operations , with the advancement of a pretence of morality in opposition to evangelical grace in its nature and efficacy , are made every day , is known unto all who consider these things . and although the effects of this poyson discover themselves daily , in the decays of piety , the encrease of immoralities of all sorts , and the abounding of flagitious sins , exposing nations unto the high displeasure of god ; yet the security of most in this state of things , proclaims it self in various fruits of it , and can never be sufficiently deplored . whereas therefore , one means of the preservation of the church , and its deliverance out of these evils , is a due attendance unto the discharge of this duty of prayer , the declaration of its nature , with a vindication of the springs and causes from whence it derives its efficacy , which are attempted in the ensuing discourse , may , i hope , through the blessing of god , be of some use unto such whose minds are sincere in their enquiries after truth . errata . pag. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . supplication . and it is . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . these , r. therefore : l. . in , r. for . l. . but , r. put . p. . l. . r. out for ; p. . l. . r. prophecy . p. . margin . dele abba father , the meaning of it . l. . r. ymma . l. . in regard , r. is required . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . l. . what whereas , r. that . p. . l. . liked not . p. . these words in the margin , omnino oportet nos , were the beginning of a quotation which is omitted ; the whole is as followeth : omnino oportet nos orationis tempore in curiam intrare coelestem , illam utique curiam in qua rex regum stellato sedet solio , circumdante innumerabili & inessabili beatorum spirituum exercitu . quanta ergo cum reverentia , quanto timore , quantâ illuc humilitate accedere debet , è palude sua procedens ranuncula vilis ? quàm tremebundus , quàm denique humilis & solicitus , & toto intentus animo majestatali gloriae ! bernard . serm. de quatuor orandi modis . ] p. . l. . r. prayers . p. . l. . others there are . p. . l. . unwearied , r. unvaried . p. . l. . this , r. their . p. . l. . afflictions , r. affections . p. . l. . their , r. these . p. . l. . the , r. their . p. . l. . r. noxious . l. . r. obnoxious . the work of the holy spirit in prayer , as the spirit of grace and supplications ; and the duty of believers therein ; with a brief enquiry into the nature and use of mental prayer , and forms . chap. i. the use of prayer , and the work of the holy spirit therein . the works of the spirit of god towards believers , are either general and not confined with a respect unto any one duty more than another ; or particular , with respect unto some especial duty . of the first sort are , regeneration and sanctification , which being common unto them all , are the general principles of all actings of grace or particular duties , in them . but there are moreover sundry especial works or operations of this holy spirit in and towards the disciples of christ , which although they may be reduced unto the general head of sanctification , yet they fall under an especial consideration proper unto themselves ; of this sort is the aid or assistance which he gives unto us , in our prayers and supplications . i suppose it will be granted that prayer in the whole compass and extent of it , as , comprizing meditation , supplication , praise , and thanksgiving , is one of the most signal duties of religion . the light of nature in its most pregnant notions , with its practical language in the consciences of mankind , concur in their suffrage with the scripture in this matter . for they both of them jointly witness that it is not only an important duty in religion , but also that without it , there neither is nor can be the exercise of any religion in the world . never any persons lived in the acknowledgment of a deity , but under the conduct of the same apprehension , they thought the duty of vows , prayers and praises incumbent on them as they found occasion . yea although they found out external ceremonious ways of solemnizing their devotions , yet it was this duty of prayer alone , which was their natural , necessary , fundamental acknowledgment of that divine being which they did own . neither are there any considerable stories extant recording the monuments of the antient heathen nations of the world , wherein ( to the shame of degenerate christianity it may be spoken ) there are not more frequent accounts given of their sacred invocations and supplications unto their supposed gods , than are to be found in any of the historical monuments and stories concerning the actions of christian nations in these latter ages . this therefore is the most natural and most eminent way and means of our converse with god , without which converse we have no present advantage above the beasts that perish ; but such as will turn unto our eternal disadvantage in that misery whereof they are uncapable . this is the way whereby we exercise towards him all that grace which we do receive from him ; and render him an acceptable acknowledgment of that homage and revenue of glory , which we are never able to exhibit in their due kind and measure . of what use and advantage the due performance of this duty is unto our selves , no man is able fully to express ; every one can add somewhat of his own experience . but we need not insist on the commendation of prayer , for it will be said by whom was it ever discommended ? and i wish i saw reason to acquiesce in that reply . for not only the practice of the most , but the declared opinions of many do evidence , that neither the excellency of this duty , nor its necessity , do find that acceptance and esteem in the minds of men as is pretended . but this being not my present design , i shall not further insist upon it . for my purpose is not to treat of the nature , necessity , properties , uses , effects and advantages of this gracious duty , as it is the vital breath of our spiritual life , unto god. it s original in the law of nature as the first and principal means of the acknowledgment of a divine power , whereof the neglect is a sufficient evidence of practical atheism ; ( for he that prayeth not , says in his heart there is no god ) its direction in the scripture as to the rule , manner and proper object of it ; the necessity of its constant use and practice , both from especial commands and our state in this world , with the whole variety of inward and outward occasions that may befal us , or we may be exercised withal ; arguments , motives and encouragements unto constancy , fervency , and perseverance in the performance of the duty of it ; with known examples of its mighty efficacy and marvellous success ; the certain advantages which the souls of believers , do receive thereby , in spiritual aids and supplies of strength , with peace and consolation , with sundry other of its concernments , although much treated of already by many , might yet be further considered and improved . but none of these are my present design . the interest of the holy spirit of god by his gracious operations in it , is that alone which i shall enquire into . and it cannot be denied , but that the work and actings of the spirit of grace in and towards believers with respect unto the duty of prayer , are more frequently and expresly asserted in the scripture , than his operations with respect unto any other particular grace or duty what ever . if this should be called into question , the ensuing discourse i hope will sufficiently vindicate and confirm truth . but hereby believers are instructed as in the importance of the duty it self , so in the use and necessity of the aid and assistance of the spirit of god in and unto the right discharge or performance of it . for where frequent , plain revelations concur in multiplied commands and directions , with continual experience as it is with them in this case , their instruction is firm , and in a way of being fixed on their minds . as this rendreth an enquiry hereinto both necessary and seasonable ; for what can be more so , than that wherein the spiritual life and comfort of believers are so highly concerned , and which exhibiteth unto us so gracious a condescention of divine love and goodness ; so moreover , the opposition that is made in the world against the work of the spirit of god herein , above all other his operations , requires that something be spoken in the vindication of it . but the enmity hereunto seems to be peculiar unto these latter ages , i mean among such as pretend unto any acquaintance with these things , from the scripture . it will be hard to find an instance in former ages , of any unto whom the spirit of god , as a spirit of grace and supplications , was a reproach . but as now the contradiction herein is great and fierce ; so is there not any difference concerning any practical duty of religion , wherein parties at variance are more confident and satisfied , in and about their own apprehensions , than they are , who dissent about the work of the spirit of god in our prayers and supplications . for those who oppose what is ascribed by others unto him herein , are not content to deny and reject it , and to refuse a communion in the faith and practice of the work so ascribed unto him ; but moreover , such is the confidence they have in their own conceptions , that they revile and speak evil contemptuously and despitefully of what they do oppose . hence ability to pray , as is pleaded , by the assistance of the holy ghost , is so far from being allowed to be a gift , or a grace , or a duty , or any way useful among men , that it is derided and scorned as a paltry faculty fit to be exploded from among christians . and at length it is traduced as an invention and artifice of the jesuits , to the surprizal and offence of many sober persons ; the unadvisedness of which insinuation , the ensuing discourse will manifest . others again , profess that of all the priviledges whereof they are made partakers in this world , of all the aids , assistances or gifts which they receive from or by the spirit of god , that which he communicates and helps them withal in their prayers and supplications , is the most excellent and inestimable . and herein they have living and dying , in all troubles , distresses , temptations and persecutions , such assurance and satisfaction in their minds , as that they are not in the least moved with all the scorn and contempt that are cast upon their profession and practice in the exercise of the gift which they have received ; but rather judge , that they contract the guilt of great sin to themselves , by whom this work of the spirit is reproached . hence i know not any difference about religious things , that is managed with greater animosities in the minds of men , and worse consequents , than this which is about the work of the spirit of god in prayer , which indeed is the hinge on which all other differences about divine worship do turn and depend . it may therefore be well worth our while , yea it is our duty , sedately and diligently to enquire into what the scripture teacheth us in this matter , wherein we must acquiesce , and whereby all experiences on the one side or the other must be tryed and regulated . two things therefore i do propose unto my self in the ensuing discourse , concerning both which i shall plainly and briefly endeavour the satisfaction of indifferent and unprejudiced readers . and these are first , to evince that there is promised , and actually granted an especial work of the spirit of god in the prayers or praises of believers under the new testament ; secondly , to declare the nature of that work wherein it doth consist , or the manner of the operation of the holy spirit therein . and if in these things no impression can be made on the minds of men possessed with those mighty prejudices which reject their very proposal , and all consideration of them with contempt ; yet it may be of use , unto them , who being not byassed with the undue love or hatred of parties of men , nor elated with high valuations of their own conceptions above those of others , whom they think they have reason if not to hate , yet to scorn , do sincerely desire to live unto god , and to preferr the performance of their duty unto all other considerations , endeavouring to subdue their inclinations and affections thereunto . nor do i desire more of any reader , but that he will grant that he is herein conversant about things , which will have an influence into his everlasting account . chap. ii. zech. . . opened and vindicated . the especial promise of the administration of the spirit of god unto the end under consideration , is that which i shall lay as the foundation of the ensuing discourse , zech. . . i will pour upon the house of david , and the inhabitants of jerusalem the spirit of grace and supplications . the spirit here promised is the spirit of god ; the holy spirit , with respect unto the especial end for which he is promised . and the manner of his administration in the accomplishment of the promise is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i will pour out . the same word is used to the same purpose , ezek. . . joel . . as are also other words of the same importance which we render by pouring out , as prov. . . isa. . . chap. . . chap. . . two things have been elsewhere declared concerning this expression , applied unto the communication of the holy ghost . ( ) that a plentiful dispensation of him unto the end for which he is promised , with respect unto a singular and eminent degree in his operations , is intended therein . the apostle expresseth this word , or the accomplishment of what is promised in it , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tit. . . he hath richly , or abundantly , poured out his spirit . not therefore a meer grant and communication of the spirit , but a plentiful effusion of him is intended ; which must have some eminent effects , as pledges and tokens thereof . for it is absurd to speak of a plentiful abundant effusion with degrees above what was before granted , and yet there be no certain ways or means whereby it may be evidenced and demonstrated . the spirit therefore is so promised in this place , as to produce some notable and peculiar effects of his communication . ( . ) that this promise is peculiar unto the days of the gospel ; i mean every promise is so , where mention is made of pouring out the spirit on men ; which may be evinced by the consideration of every place where this expression is used . but in this place it is most unquestionable , the immediate effect of it , being a looking unto christ as he was pierced . and it may be yet further observed , that there is a tacit comparison in it , with some other time or season , or some other act of god , wherein or whereby he gave his spirit before ; but not in that way , manner , or measure , that he now promiseth to bestow him . of the whole of these observations , dydimus gives us a brief account , de spir. sanct. l. . significat autem effusionis verbum , largam , & divitem muneris abundantiam ; itaque cùmunus quis alicubi , aut duo spiritum sanctum accipiunt , non dicitur , effundam de spiritu meo , sed tunc quando in universas gentes munus spiritus sancti redundaverit . ( . ) those unto whom he is thus promised , are the house of david and the inhabitants of jerusalem ; that is the whole church expressed in a distribution into the ruling family and the body of the people under their rule . and the family of david , which was then in supream power among the people , in the person of zerubbabel , is expresly mentioned for three reasons : ( . ) because the faithfulness of god in his promises , was concerned in the preservation of that family , whereof the messiah was to spring , christ himself being thereby in the rule of the church typed out in an especial manner . ( . ) because all the promises in a peculiar manner , were first to be fulfilled in the person of christ , so typed by david and his house . on him the spirit under the new testament was first to be poured out in all fullness , and from him to be communicated unto others . ( . ) it may be to denote the especial gifts and graces that should be communicated unto them , who were to be imployed in the rule and conduct of the church , under him , the king and head thereof . and the inhabitants of jerusalem , is a phrase expressive of the whole church ; because that was the seat of all their publick ordinances of worship . see psal. . , , , , , , , , . wherefore the whole spiritual church of god , all believers are the object of this promise as represented in the family of david and the inhabitants of jerusalem . ( . ) the especial qualifications of the promised spirit are two : for ( . ) he is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit of grace . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the greek constantly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and we from the latine gratia , grace , is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as is also the following word , which signifies to have mercy , or compassion , to be gracious ; as all the words whereby gods gracious dealings with sinners in the hebrew do include the signification of pity , compassion , free goodness and bounty . and it is variously used in the scripture . sometimes for the grace and favour of god , as it is the fountain of all gracious and merciful effects towards us , rom. . . chap. . , . chap. . , , . chap. . . chap. . . cor. . . and in other places innumerable ; and sometimes for the principal effect hereof , or the gracious favour of god whereby he accepts us in christ , eph. . . thes. . . which is the grace the apostle prays for in the behalf of the church , rom. . . cor. . . and sometimes it is applied unto the favour of men , and acceptation with them , called the finding grace or favour in the sight of any , gen. . , . chap. . . sam. . . rom. . . esther . , . chap. . . luk. . . acts . . and sometimes for the free effectual efficacy of grace in those in whom it is , acts . . cor. . . cor. . . and sometimes for our justification and salvation , by the free grace or favour of god in christ , john . . pet. . . for the gospel it self , as the instrument of the declaration and communication of the grace of god , cor. . . eph. . . col. . . tit. . . for the free donation of the grace and gifts of the spirit , john . . eph. . . and many other significations it hath , which belong not unto our purpose . three things may be intended in this adjunct ; of grace . ( . ) a respect of the soveraign cause of his dispensation , which is no other but the mere grace of god. he may be called a spirit of grace , because his donation is an effect of grace , without the least respect unto any desert in those unto whom he is given . this reason of the appellation is declared , titus , , , . the sole cause and reason in opposition unto our own works or deservings of the pouring out of the spirit upon us , is the love and kindness of god in jesus christ ; whence he may be justly called , a spirit of grace . ( . ) because he is the author of all grace in and unto them on whom he is poured out ; so god is called the god of all grace , because he is the fountain and author of it . and that the holy spirit is the immediate efficient cause of all grace in us , hath been elsewhere proved both in general and in the principal instances of regeneration and sanctification , and it shall be yet further confirmed in what doth ensue . ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly used for that grace or favour which one hath with another : let me find grace in thy sight , as in the instances before-quoted . and so the spirit also may be called a spirit of grace , because those on whom he is poured out , have grace and favour with god ; they are gracious with him as being accepted in the beloved , eph. . . whereas therefore all these concur where-ever this spirit is communicated , i know no reason why we may not judge them all here included ; though that in the second place be especially intended . the spirit is promised to work grace and holiness , in all on whom he is bestowed . he is as thus poured out a spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of supplications , that is of prayer for grace and mercy . the word is formed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the other , to be gracious or merciful ; and expressing our act towards god , it is prayer for grace , supplication . and the original word is never used but to express vocal prayer , either in the assemblies of the people of god , or by private persons . harken to the voice of my supplications is rendred by the apostle paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . in which place alone in the scripture that word is used . originally it signifies a bough or olive branch wrapt about with wooll or bays , or something of the like nature , which those carried in their hands and lifted up , who were suppliants unto others for the obtaining of peace , or the averting of their displeasure . hence came the phrase of velamenta praeferre , to hold out such covered branches . so livy de bel. punic . ramas oleae , ac velamenta alia supplicantium portantes , orant ut reciperent sese : holding forth olive branches and other covered tokens used by suppliants , they prayed that they might be received into grace and favour . which custome virgil declares in his aeneas addressing himself to evander . optime grajugenum , cui me fortuna precari , et vitta comptos voluit praetendere ramos . and they called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 branches of supplication , or prayer . and they constantly called those prayers which they made solemnly unto their gods , supplicia and supplicationes , liv. lib. . eo anno multa prodigia erant , quarum avertendarum causa supplicationes in biduum senatus decrevit . a form of which kind of prayer we have in cato , de re rustica , cap . mars pater te precor quaesoque ut calamitates — . some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by miserationes , or lamentationes , and interpret it of mens bemoaning themselves in their prayers for grace and mercy , which in the issue varies not from the sense insisted on . but whereas it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be merciful or gracious , and expresses an act of ours towards god , it can properly signifie nothing but supplications for mercy and grace . nor is it otherwise used in the scripture . see job . . prov. . . dan. . . jer. . . chron. . . jer. . . psal. . , . , . . . . . . . . . dan. . . . psal. . . which are all the places , besides this , where the word is used ; in all which it denotes , deprecation of evil and supplication for grace , constantly in the plural number to denote the earnestness of men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are properly supplications for grace and mercy in freedom and deliverance from evil , but by a synecdoche for all sorts of prayer whatever . we may therefore enquire in what sense the holy spirit of god is called a spirit of supplication , or what is the reason of this attribution unto him . and he must be so either formally or efficiently , either because he is so in himself , or unto us . if in the former way , then he is a spirit who himself prayeth , and according to the import of those hebraisms , aboundeth in that duty . as a man of wickedness , isaiah . . or a man of blood is a man wholly given to wickedness and violence ; so on the other hand , a spirit of supplication should be a spirit abounding in prayer for mercy , and the diverting of evil , as the word imports . now the holy ghost cannot be thus a spirit of supplication , neither for himself nor us . no imagination of any such thing can be admitted with respect unto himself , without the highest blasphemy . nor can he in his own person make supplications for us . for besides that any such interposition in heaven on our behalf is in the scripture wholly confined unto the priestly office of christ and his intercession , all prayer , whether oral or interpretative only , is the act of a nature inferiour unto that which is prayed unto . this the spirit of god hath not , he hath no nature inferiour unto that which is divine . we cannot therefore suppose him to be formally a spirit of supplication , unless we deny his deity . he is therefore so efficiently with respect unto us , and as such he is promised unto us . our enquiry therefore in general is how or in what sense he is so . and there are but two ways conceivable whereby this may be affirmed of him . ( . ) by working gracious inclinations and dispositions in us unto this duty . ( . ) by giving a gracious ability for the discharge of it in a due manner . these therefore must belong unto , and do comprise his efficiency as a spirit of supplication . both of them are included in that of the apostle , the spirit it self maketh intercession for us , rom. . . those who can put any other sense on this promise , may do well to express it . every one consistent with the analogy of faith shall be admitted , so that we do not judge the words to be void of sense , and to have nothing in them . to deny the spirit of god to be a spirit of supplication in and unto believers , is to reject the testimony of god himself . by the ways mentioned we affirm that he is so , nor can any other way be assigned . ( . ) he is so , by working gracious inclinations and dispositions in us unto this duty . it is he who prepareth , disposeth , and inclineth the hearts of believers unto the exercise thereof with delight and spiritual complacency . and where this is not , no prayer is acceptable unto god. he delights not in those cryes which an unwilling mind is pressed and forced unto by earthly desires , distress or misery , james . . of our selves , naturally , we are averse from any converse and entercourse with god , as being alienated from living unto him , by the ignorance and vanity of our minds . and there is a secret alienation still working in us from all duties of immediate communion with him . it is he alone who worketh us unto that frame wherein we pray continually , as it is required of us ; our hearts being kept ready and prepared for this duty on all occasions and opportunities , being in the mean time acted and steered under the conduct and influence of those graces which are to be exercised therein . this some call the grace of prayer that is given us by the holy ghost , as i suppose improperly , though i will not contend about it . for prayer absolutely , and formally , is not a peculiar grace distinct from all other graces that are exercised in it : but it is the way and manner whereby we are to exercise all other graces of faith , love , delight , fear , reverence , self abasement and the like , unto certain especial ends. and i know no grace of prayer distinct or different from the exercise of these graces : it is therefore an holy commanded way of the exercise of other graces , but not a peculiar grace it self . only where any person is singularly disposed and devoted unto this duty , we may if we please , though improperly , say that he is eminent in the grace of prayer . and i do suppose that this part of his work will not be denied by any , no not that it is intended in the promise . if any are minded to stand at such a distance from other things which are ascribed unto him , or have such an abhorrency of allowing him part or interest in our supplications , as that we may in any sense be said to pray in the holy ghost , that they will not admit of so much as the work of his grace , and that wrought in believers by virtue of this promise , they will manage an opposition unto his other actings , at too dear a rate to be gainers by it . ( . ) he is so by giving an ability for prayer , or communicating a gift unto the minds of men , enabling them profitably unto themselves and others , to exercise all his graces in that especial way of prayer . it will be granted afterwards , that there may be a gift of prayer used where there is no grace in exercise , nor perhaps any to be exercised ; that is , as some improperly express it , the gift of prayer , where the grace of prayer is not . but in declaring how the spirit is a spirit of supplication , we must take in the consideration of both . he both disposeth us to pray , that is to the exercise of grace in that especial way , and enableth us thereunto . and where this ability is wholly and absolutely wanting , or where it is rejected or despised , although he may act and exercise those very graces which are to be exercised in prayer , and whose exercise in that way is commonly called the grace of prayer , yet this work of his belongs unto the general head of sanctification wherein he preserves , excites and acts all our graces , and not unto this especial work of prayer , nor is he a spirit of supplication therein . he is therefore only a spirit of supplication properly , as he communicates a gift or ability unto persons to exercise all his graces in the way and duty of prayer . this is that which he is here promised for , and promised to be poured out , for that is to be given in an abundant and plentiful manner . whereever he is bestowed in the accomplishment of this promise , he both disposeth the hearts of men to pray , and enableth them so to do . this ability indeed , he communicates in great variety as to the degrees of it and usefulness unto others in its exercise , but he doth it unto every one so far as is necessary unto his own spiritual concernments , or the discharge of his duty towards god and all others . but , whereas this assertion contains the substance of what we plead for , the farther confirmation of it must be the principal subject of the ensuing discourse . that this is the sense of the place and the mind of the holy ghost in the words , needs no other demonstration , but that it is expressive of their proper signification , neither can any other sense tolerably be affixed on them . to deny the holy spirit to be denominated a spirit of supplication , because he enclineth , disposeth and enableth them to pray unto whom he is promised and on whom he is bestowed as such , is to use a little too much liberty in sacred things . a learned man of late out of hatred unto the spirit of prayer , or prayer as his gift , hath endeavoured to deprive the church of god of the whole benefit and comfort of this promise , amyrald . praefat . in psal. for he contends that it belongs not unto the christian church , but unto the jews only . had he said it belonged unto the jews in the first place who should be converted unto christ , he had not gone so wide from the truth , nor from the sense of other expositors , though he had said more than he could prove . but to suppose that any grace , any mercy , any priviledge by jesus christ , is promised unto the jews wherein gentile believers shall be no sharers , that they should not partake of the same kind , whoever hath the prerogative as to degrees , is fond and impious . for if they also are children of abraham , if the blessing of faithful abraham do come upon them also , if it is through them that he is the heir of the world , his spiritual seed inhabiting it by right in all places , then unto them do all the promises belong that are made unto him and his seed . and whereas most of the exceeding great and precious promises of the old testament are made to jacob and israel , to hierusalem and zion ; it is but saying that they are all confined unto the jews , and so at once despoil the church of god of all right and title to them , which impious folly and sacriledge hath been by some attempted . but whereas all the promises belong unto the same covenant , with all the grace contained in them and exhibited by them , who ever is interessed by faith in that covenant , is so in all the promises of god that belong thereunto , and hath an equal right unto them , with those unto whom they were first given . to suppose , now that the jews are rejected for their unbelief , that the promises of god made unto them whilst they stood by faith , are ceased and of no use , is to overthrow the covenant of abraham , and indeed the whole truth of the new testament . but the apostle assures us that all the promises of god are in christ yea , and in him amen , unto the glory of god by us : that is , in their accomplishment in us and towards us , cor. . . so also he positively affirms that all believers have received those promises which originally were made unto israel , cor. . , , . chap . . and not only so , but he declareth also that the promises which were made of old unto particular persons on especial occasions , as to the grace , power and love contained in them and intended by them , do yet belong unto all individual believers , and are applicable by them unto all their especial occasions , heb. . , . and their right unto , or interest in all the promises of god , is that which those who are concerned in the obedience of faith , would not forego for all that this world can supply them withal . this therefore is only a particular instance of the work and effect of the spirit , as he is in general promised in the covenant . and as we have declared , the promises of him , as a spirit of grace and holiness in the covenant , belong unto the believers of the gentiles also . if they do not , they have neither share nor interest in christ , which is a better plea for the jew , than this peculiar instance will afford . but this promise is only an especial declaration of what in one case this spirit shall do , who is promised as a spirit of grace and holiness in the covenant . and therefore the author of the evasion , suspecting that the fraud and sacriledge of it would be detected , betakes himself to other subterfuges , which we shall afterwards meet with , so far as we are concerned . it may be more soberly objected , that the spirit of grace and supplication was given unto believers under the old testament ; and therefore if there be no more in it , if some extraordinary gift be not here intended , how comes it to be made an especial promise with respect unto the times of the new testament ? it may therefore be supposed that not the ordinary grace or gift of prayer which believers , and especially the officers of the church do receive , but some extraordinary gift bestowed on the apostles and first converts to the church , is here intended . so the prophecies concerning the effusion of the spirit on all sorts of persons , joel . is interpreted by peter , and applied unto the sending of the holy ghost in miraculous gifts on the day of pentecost , acts . answer ( . ) i have elsewhere already in general obviated this objection , by shewing the prodigious folly of that imagination , that the dispensation of the spirit is confined unto the first times of the gospel , whereof this objection is a branch , as enmity unto the matter treated of is the occasion of the whole . ( . ) we no where find grace and prayer , the things here promised , to be reckoned among the extraordinary gifts of the spirit under the new testament . prayer indeed in an unknown tongue was so ; but prayer it self was not so , no more than grace , which if it were , the whole present church is graceless . ( . ) the promise in joel had express respect unto the extraordinary gifts of prophecy and visions , and therefore had its principal accomplishment in the day of pentecost . this promise is quite of another nature . ( . ) that which is necessary for , and the duty of all believers , and that always , is not an extraordinary gift bestowed on a few , for a season . now if there are any who think that grace and prayer are not necessary unto all believers , or that they may have abilities , and exercise them without any aid of the holy spirit , i will not at present contend with them ; for this is not a place to plead with those by whom the principles of the christian faith are denyed . divine commands are the rule of our duty , not mans imaginations . ( . ) if this be not an especial promise of the new testament , because the matter of it , or grace promised , was in some degree and measure enjoyed under the old , then is there no promise made with respect unto that season ; for the saints under the old testament were really made partakers of all the same graces with those under the new. wherefore ( . ) two things are intended in the promise with respect unto the times of the gospel . ( . ) an ampliation and enlargement of this grace or favour as unto the subjects of it extensively . it was under the old testament confined unto a few , but now it shall be communicated unto many , and diffused all the world over . it shall be so poured out as to be shed abroad and imparted thereby unto many . that which before was but as the watering of a garden by an especial hand , is now as the clouds pouring themselves forth on the whole face of the earth . ( . ) an increase of the degrees of spiritual abilities for the performance of it . tit. . , . there is now a rich communication of the spirit of grace and prayer granted unto believers , in comparison of what was enjoyed under the old testament . this the very nature of the dispensation of the gospel , wherein we receive from jesus christ grace for grace , doth evince and confirm . i suppose it needless to prove , that as unto all spiritual supplies of grace there is brought in an abundant administration of it by jesus christ ; the whole scripture testifying unto it . there were indeed under the old testament , prayers and praises of god dictated by a spirit of prophecy , and received by immediate divine revelation , containing mysteries for the instruction of the church in all ages . these prayers were not suggested unto them by the aid of the spirit as a spirit of supplication , but dictated in and to them by the spirit , as a spirit of prophecy . nor did they themselves comprehend the mind of the holy spirit in them fully , but inquired diligently thereinto , as into other prophecies given out by the spirit of christ which was in them , pet. . , . an instance whereof we may have in psal. . a prayer it is with thanksgiving from first to last . now although david unto whom it was given by inspiration , might find in his own condition things that had some low and mean resemblance of what was intended in the words suggested unto him by the holy spirit , as he was a type of christ , yet the depth of the mysteries contained therein , the principal scope and design of the holy ghost , was in a great measure concealed from himself , and much more from others . only it was given out unto the church by immediate inspiration , that believers might search and diligently inquire into what was signified and foretold therein , that so thereby they might be gradually led into the knowledge of the mysteries of god according as he was pleased graciously to communicate of his saving light unto them . but withal it was revealed unto david and the other prophets , that in these things , they did not minister unto themselves but unto us , as having mysteries in them , which they could not , which they were not , to comprehend . but as this gift is ceased under the new testament after the finishing of the canon of the scripture , nor is it by any pretended unto : so was it confined of old unto a very few inspired persons , and belongs not unto our present enquiry ; for we speak only of those things which are common unto all believers . and herein a preference must in all things be given unto those under the new testament . if therefore it could be proved , which i know it cannot be , that the generality of the church under the old testament made use of any forms of prayers as mere forms of prayer , without any other end , use or mystical instruction ( all which concurred in their prophetical composures ) for the sole end of prayer ; yet would it not , whatever any pretend or plead , thence follow , that believers under the new testament may do the same , much less that they may be obliged always so to do . for there is now a more plentiful and rich effusion of the spirit of grace and supplication upon them , than was upon those of old . and as our duty is to be regulated by gods commands , so gods commands are suited unto the dispensation of his grace . for persons under the new testament who are commanded to pray , not to make use constantly in their so doing , of the gifts , aids , and assistance of the spirit , which are peculiarly dispensed and communicated therein , on pretence of what was done under the old , is to reject the grace of the gospel , and to make themselves guilty of the highest ingratitude . wherefore although we may and ought to bear with them , who having not received any thing of this promised grace and assistance , nor do believe there is any such thing , do plead for the use of forms of prayer to be composed by some and read by others or themselves , and that only , in the discharge of this duty ; yet such as have been made partakers of this grace , and who own it their duty constantly to use and improve the promised aids of the spirit of god , will be careful not to admit of any such principles or practice , as would plainly annihilate the promise . thus much then we may suppose our selves to have obtained in the consideration of this testimony , that god hath promised under the new testament to give unto believers in a plentiful manner or measure , the spirit of grace and supplication , or his own holy spirit enabling them to pray according to his mind and will. the way and manner of his work therein , shall be afterwards declared . and it may suffice to oppose in general this one promise unto the open reproaches and bold contempts that are by many cast on the spirit of prayer , whose framers unless they can blot this text out of the scripture , will fail at last in their design . we shall not therefore need to plead any other testimony to the same purpose in the way of promises . only we may observe , that this being expresly assigned as a part of the gracious work of the holy spirit , as promised under the new testament , there is no one promise to that purpose , wherein this grace is not included : therefore the known multiplication of them addeth strength unto our argument . chap. iii. gal. . . opened and vindicated . the next general evidence given unto the truth under consideration , is the account of the accomplishment of this promise under the new testament , where also the nature of the operation of the holy spirit herein , is in general expressed . and ' this is , gal. . . because ye are sons , god hath sent forth the spirit of his son crying abba father . an account as was said , is here given of the accomplishment of the promise before explained . and sundry things may be considered in the words . first , the subject on whom he is bestowed and in whom he worketh , are believers or those who by the spirit of adoption are made the children of god. we receive the adoption of sons , and because we are sons , he sendeth his spirit into our hearts . and this priviledge of adoption we obtain by faith in christ jesus , john . . to as many as received him , he gave power to become the sons of god , even to them that believed on his name . secondly . there is an especial appellation or description of the spirit as promised and given unto this purpose , he is the spirit of the son. that the original ground and reason hereof , is his eternal relation to the son as proceeding from him , hath been elsewhere evinced . but there is something more particular here intended . he is called the spirit of the son , with respect unto his communication to believers . there is therefore included herein , that especial regard unto jesus christ the son of god which is in the work mentioned , as it is an evangelical mercy and priviledge . he is therefore called the spirit of the son , not only because of his eternal procession from him ; but ( . ) because he was in the first place given unto him as the head of the church , for the unction , consecration and sanctification of his humane nature . here he laid the foundation , and gave an example of what he was to do in and towards all his members . ( . ) it is immediately from and by him , that he is communicated unto us , and that two ways : ( . ) authoritatively , by virtue of the covenant between the fatherand him , whereon , upon his accomplishment of the work of the mediation in a state of humiliation according to it , he received the promise of the spirit , that is , power and authority to bestow him on whom he would , for all the ends of that mediation , acts . . chap. . . ( ) formally , in that all the graces of the spirit are derived unto us from him as the head of the church , as the spring of all spiritual life , in whom they were all treasured and laid up unto that purpose , col. . . eph. . . col. . , , , . secondly , the work of this spirit in general as bestowed on believers , is partly included , partly expressed in these words . in general ( which is included ) he enables them to behave themselves suitably unto that state and condition whereunto they are taken upon their faith in christ jesus . they are made children of god by adoption , and it is meet they be taught to carry themselves as becomes that new relation . because ye are sons , he hath given you the spirit of his son , without which they cannot walk before him as becometh sons . he teacheth them to bear and behave themselves no longer as foreigners and strangers , nor as servants only , but as children and heirs of god , rom. . . he endoweth them with a frame and disposition of heart unto holy filial obedience : for as he takes away the distance , making them to be nigh who were aliens , and far from god ; so he removes that fear , dread and bondage which they are kept in who are under the power of the law , tim. . . for god hath not given us the spirit of fear , but of power and love , and of a sound mind . not the spirit of fear , or a spirit of bondage unto fear , as rom. . . that is , in and by the efficacy of the law filling our minds with dread and such considerations of god as will keep us at a distance from him . but he is in the sons , on whom he is bestowed , a spirit of power ; strengthening and enabling them unto all duties of obedience . this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that whereby we are enabled to obedience , which the apostle gives thanks for , tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to christ that enableth me that is , by his spirit of power . for without the spirit of adoption we have not the least strength or power to behave our selves as sons in the family of god. and he is also , as thus bestowed , a spirit of love , who worketh in us that love unto god and that delight in him , which becometh children towards their heavenly father . this is the first genuine consequent of this relation . there may be many duties performed unto god where there is no true love to him ; at least no love unto him as a father in christ , which alone is genuine and accepted . and lastly , he is also a spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a modest , grave and sober mind . even children are apt to wax wanton and curious and proud in their fathers house ; but the spirit enables them to behave themselves with that sobriety , modesty and humility which becometh the family of god. and in these three things , spiritual power , love , and sobriety of mind , consists the whole deportment of the children of god in his family . this is the state and condition of those who by the effectual working of the spirit of adoption , are delivered from the spirit of bondage unto fear , which the apostle discourseth of , rom. . those who are under the power of that spirit , or that efficacious working of the spirit by the law , cannot by virtue of any aids or assistance make their addresses unto him by prayer in a due manner . for although the means whereby they are brought into this state , be the spirit of god acting upon their souls and consciences by the law ; yet formally , as they are in the state of nature , the spirit whereby they are acted is the unclean spirit of the world , or the influence of him who rules in the children of disobedience . the law that they obey , is the law of the members mentioned by the apostle , rom. . the works which they perform , are the unfruitful works of darkness , and the fruits of these unfruitful works are sin and death . being under this bondage they have no power to approach unto god , and their bondage tending unto fear , they can have no delight in an access unto him . whatever other provisions or preparations such persons may have for this duty , they can never perform it unto the glory of god , or so , as to find acceptance with him . with those who are delivered from this state , all things are otherwise . the spirit whereby they are acted is the spirit of god , the spirit of adoption , of power , love and a sound mind . the law which they are under obedience unto , is the holy law of god , as written in the fleshly tables of their hearts . the effects of it are faith and love with all other graces of the spirit , whereof they receive the fruits in peace with joy unspeakable and full of glory . thirdly , an instance is given of his effectual working these things in the adopted sons of god in the duty of prayer ; crying abba father . ( . ) the object of the especial duty intended , is god even the father , eph. . . abba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abba is the syriack or chaldee name for father , then in common use among the jews ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the same name amongst the greeks or gentiles , so that the common interest of jews and gentiles in this priviledge may be intended . or rather an holy boldness and intimate confidence of love is designed in the reduplication of the name . the jews have a saying in the babylonian talmud in the treatise of blessings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servants and handmaids ( that is bondservants ) do not call on such a one abba or imma , freedom of state , with a right unto adoption , whereof they are uncapable in regard unto this liberty and confidence . god gives unto his adopted sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a frèe spirit , psal. . . a spirit of gracious filial ingenuity . this is that spirit which cryes abba ; that is the word , whereby those who were adopted , did first salute their fathers , to testify their affection and obedience . for abba signifies not only father , but my father ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my father in the hebrew , is rendred by the chaldee paraphrast only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abba ; see gen. . . and elsewhere constantly . to this purpose speaks chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . being willing to shew the ingenuity ( that is in this duty ) he useth also the language of the hebrews ; and says not only father , but abba father , which is a word proper unto them who are highly ingenuous . and this he effecteth two ways , ( . ) by the excitation of graces and gracious affections in their souls in this duty ; especially those of faith , love and delight . ( ) by enabling them to exercise those graces and express those affections in vocal prayer . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes not only crying , but an earnestness of mind expressed in vocal prayer . it is praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is said of our saviour , math. . . for the whole of our duty in our supplications is expressed herein . now we are not concerned or do not at present enquire , what course they take , what means they imploy , or what helps they use in prayer , who are not as yet partakers of this priviledge of adoption : it is only those who are so , whom the spirit of god assists in this duty . and the only question is , what such persons are to do , in complyance with his assistance , or what it is that they obtain thereby ? and we may compare the different expressions used by the apostle in this matter , whereby the general nature of the work of the spirit herein , will further appear . in this place he saith , god hath sent forth into our hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit of his son , crying abba father , rom. . . he saith we have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit of adoption , the spirit of the son given us because we are sons , whereby , or in whom we cry abba father . his acting in us , and our acting by him is expressed by the same word . and the enquiry here is , how in the same duty he is said to cry in us , and we are said to cry in him . and there can be no reason hereof , but only because the same work is both his and ours in divers respects . as it is an act of grace and spiritual power , it is his , or it is wrought in us by him alone . as it is a duty performed by us , by virtue of his assistance , it is ours ; by him we cry abba father . and to deny his actings in our duties is to overthrow the gospel . and it is prayer formally considered , and as comprizing the gift of it , with its outward exercise , which is intended . the mere excitation of the graces of faith , love , trust , delight , desire , self-abasement , and the like animating principles of prayer , cannot be expressed by crying , though it be included in it . their actual exercise in prayer formally considered , is that which is ascribed unto the spirit of god. and they seem to deal somewhat severely with the church of god and all believers , who will not allow that the work here expresly assigned unto the spirit of adoption or of the son , is sufficient for its end , or the discharge of this duty , either in private or in the assemblies of the church . there is no more required unto prayer either way , but our crying abba father , that is , the making our requests known unto him as our father in christ , with supplications and thanksgivings , according as our state and occasions do require . and is not the aid of the spirit of god sufficient to enable us hereunto ? it was so of old , and that unto all believers according as they were called unto this duty , with respect unto their persons , families , or the church of god. if it be not so now , it is because either god will not now communicate his spirit unto his children or sons according to the promise of the gospel , or because indeed this grace and gift of his is by men despised , neglected and lost . and the former cannot be asserted on any safe grounds whatever : the latter is our interest to consider . this two-fold testimony concerning the promise of the communication of the holy spirit , or a spirit of supplication , unto believers under the new testament , and the accomplishment of it , doth sufficiently evince our general assertion , that there is a peculiar work or special gracious operation of the holy ghost in the prayers of believers enabling them thereunto . for we intend no more hereby , but that as they do receive him by vertue of that promise , which the world cannot do , in order unto his gracious efficiency in the duty of supplication ; so he doth actually incline , dispose , and enable them to cry abba father , or to call upon god in prayer as their father by jesus christ. to deny this therefore , is to rise up in contradiction unto the express testimony of god himself ; and by our unbelief to make him a lyar. and had we nothing farther to plead in this cause , this were abundantly sufficient to reprove the petulant folly of them by whom this work of the holy ghost , and the duty of believers thereon to pray in the spirit , if we may use the despised and blasphemed expressions of the scripture , is scorned and derided . for as to the ability of prayer which is thus received , some there are , who know no more of it as exercised in a way of duty , but the outside , shell and appearance of it ; and that not from their own experience , but from what they observed in others . of these there are not a few who confidently affirm , that it is wholly a work of fancy , invention , memory , and wit , accompanied with some boldness and elocution , unjustly fathered on the spirit of god , who is no way concerned therein . and it may be they do perswade many , no better skilled in these things than themselves , that so it is indeed . howbeit those who have any experience of the real aids and assistances of the spirit of god in this work and duty , any faith in the express testimonies given by god himself hereunto , cannot but despise such fabulous imaginations . you may as soon perswade them that the sun doth not give light , nor the fire heat , that they see not with their eyes , nor hear with their ears , as that the spirit of god doth not enable them to pray , or assist them in their supplications . and there might some probability be given unto these pretences , and unto the total exclusion of the holy ghost from any concernment herein , if those concerning whom and their duties they thus judge , were generally persons known to excel others in those natural endowments and acquired abilities whereunto this faculty of prayer is ascribed . but will this be allowed by them who make use of this pretence , namely , that those who are thus able to pray as they pretend by virtue of a spiritual gift , are persons excelling in fancy , memory , wit , invention , and elocution ? it is known that they will admit of no such thing ; but in all other instances they must be represented as dull , stupid , ignorant , unlearned and brutish . only in prayer they have the advantage of those natural endowments . these things are hardly consistent with common ingenuity . for is it not strange that those who are so contemptible with respect unto natural and acquired endowments in all other things , whether of science or of prudence , should yet in this one duty or work of prayer so improve them , as to out-go the imitation of them by whom they are despised ? for as they do not , as they will not pray as they do , so their own hearts tell them , they cannot , which is the true reason why they so despitefully oppose this praying in the spirit , whatever pride or passion pretends to the contrary . but things of this nature will again occurr unto us , and therefore shall not be here further insisted on . having therefore proved that god hath promised a plentiful dispensation of his spirit unto believers under the new testament to enable them to pray according unto his mind ; and that in general this promise is accomplished in and towards all the children of god ; it remaineth in the second place , as to what we have proposed , that we declare what is the work of the holy ghost in them unto this end and purpose , or how he is unto us a spirit of prayer or supplication . chap. iv. the nature of prayer rom. . . opened and vindicated . prayer at present i take to be , a gift , ability or spiritual faculty of exercising faith , love , reverence , fear , delight , and other graces in a way of vocal requests , supplications , and praises unto god. in every thing making our request known unto god , phil. . . this gift and ability , i affirm to be bestowed , and this work by vertue thereof to be wrought in us by the holy ghost in the accomplishment of the promise insisted on , so crying abba father in them that do believe . and this is that which we are to given an account of , wherein we shall assert nothing but what the scripture plainly goeth before us in , and what the experience of believers duly exercised in duties of obedience , doth confirm . and in the issue of our endeavour , we shall leave it unto the judgement of god and his church , whether they are ecstatical , enthusiastical , unaccountable raptures that we plead for , or a real gracious effect and work of the holy spirit of god. the first thing we ascribe unto the spirit herein is , that he supplieth and furnisheth the mind , with a due comprehension of the matter of prayer , or what ought , both in general , and as unto all our particular occasions , to be prayed for . without this , i suppose it will be granted , that no man can pray as he ought . for how can any man pray , that knows not what to pray for ? where there is not a comprehension hereof , the very nature and being of prayer is destroyed . and herein the testimony of the apostle is express , rom. . . likewise also the spirit helpeth our infirmities , for we know not what we should pray for as we ought , but the spirit it self maketh intercession for us with groans that cannot be uttered . it is that expression only which at present i urge , we know not what we should pray for as we ought . this is generally supposed to be otherwise ; namely , that men know well enough what they ought to pray for , only they are wicked and careless , and will not pray for what they know they ought so to do . i shall make no excuse or apology for the wickedness and carelesness of men , which without doubt are abominable . but yet i must abide by the truth asserted by the apostle , which i shall further evidence immediately , namely , that without the especial aid and assistance of the holy spirit no man knoweth what to pray for as he ought . but yet there is another relief in this matter , and so no need of any work of the holy ghost therein . and we shall be accounted impudent , if we ascribe any thing unto him , whereof there is the least colourable pretence , that it may be otherwise effected or provided for : so great an unwillingness is there to allow him either place , work , or office in the christian religion , or the practice of it . wherefore it is pretended that although men do not of themselves know what to pray for , yet this defect may be supplied in a prescript form of words , prepared on purpose to teach , and confine men unto , what they are to pray for . we may therefore dismiss the holy spirit and his assistance as unto this concernment of prayer ; for the due matter of it may be so set down and fixed on ink and paper , that the meanest capacity cannot miss of his duty therein . this therefore is that which is to be tryed in our ensuing discourse ; namely , what whereas it is plainly affirmed that we know not of our selves what we should pray for as we ought , ( which i judge to be universally true , as unto all persons , as well those who prescribe prayers , as those unto whom they are prescribed ) and that the holy spirit helps and relieveth us herein , whether we may or ought to relinquish and neglect his assistance , and so to rely only on such supplies as are invented or used unto that end , for which he is promised ; that is plainly , whether the word of god be to be trusted unto in this matter or not . it is true , that whatever we ought to pray for , is declared in the scripture ; yea and summarily comprised in the lords prayer . but it is one thing to have what we ought to pray for , in the book ; another thing to have it in our mind , and hearts , without which it will never be unto us , the due matter of prayer . it is out of the abundance of the heart that the mouth must speak in this matter , mat. . . there is therefore in us a threefold defect with repect unto the matter of prayer ; which is supplied by the holy spirit , and can be so no other way , nor by any other means ; and therein is he unto us a spirit of supplication , according to the promise . for ( . ) we know not our own wants , ( . ) we know not the supplied of them that are expressed in the promises of god , and ( . ) we know not the end whereunto what we pray for , is to be directed , which i add unto the former . without the knowledge and understanding of all these , no man can pray as he ought ; and we can no way know them , but by the aid and assistance of the spirit of grace . and if these things be manifest , it will be evident how in this first instance we are enabled to pray by the holy ghost . ( . ) our wants , as they are to be the matter of prayer , may be referr'd unto three heads ; and none of them of our selves do we know aright , so as to make them the due subject of our supplications , and of some of them we know nothing at all . this first consists in our outward straits , pressures and difficulties , which we desire to be delivered from , with all other temporal things wherein we are concerned . in those things it should seem wondrously clear , that of our selves we know what to pray for . but the truth is , whatever our sense may be of them , and our natural desires about them , yet how and when , under what conditions and limitations , with what frame of heart and spirit , what submission unto the pleasure of god they are to be made the matter of our prayers , we know not . therefore doth god call the prayers of most about them , howling , and not a crying unto him with the heart , hos. . . there is indeed a voice of nature crying in its distress unto the god of nature . but that is not the duty of evangelical prayer which we enquire after . and men oft-times most miss it , where they think themselves most ready and prepared . to know our temporal wants so as to make them the matter of prayer according to the mind of god , requires more wisdom than of our selves we are furnished withal . for who knoweth what is good for man in this life , all the days of his vain life , which he spendeth as a shadow ? eccl. . . and oft-times believers are never more at a loss , than how to pray aright about temporal things . no man is in pain or distress , or under any wants , whose continuance would be destructive to his being , but he may , yea he ought to make deliverance from them the matter of his prayer . so in that case he knows in some measure , or in general , what he ought to pray for , without any peculiar spiritual illumination . but yet the circumstances of those things , and wherein their respect unto the glory of god and the supreme end , or chiefest good of the persons concerned , doth stand , ( with regard whereunto they can alone be made the matter of prayer acceptable unto god in christ ) is that which of themselves they cannot understand , but have need of an interest in that promise made to the church , that they shall be all taught of god. and this is so much more in such things as belong only unto the conveniences of this life , whereof no man of himself knows what is good for him , or useful unto him . ( . ) we have internal wants that are discerned in the light of a natural conscience : such is the guilt of sin , whereof that accuseth ; sins against natural light and plain outward letter of the law. these things we know somewhat of without any especial aid of the holy spirit , rom. . , . and desires of deliverance are inseparable from them . but we may observe here two things , [ . ] that the knowledge which we have hereof of our selves , is so dark and confused , as that we are no ways able thereby to manage our wants in prayer aright unto god. a natural conscience awakened and excited by afflictions or other providential visitations , will discover it self in unfeign'd and severe reflections of guilt upon the soul. but untill the spirit doth convince of sin , all things are in such disorder and confusion in the mind , that no man knows how to make his address unto god about it in a due manner . and there is more required to treat aright with god about the guilt of sin , than a mere sense of it . so far as men can proceed under that sole conduct and guidance , the heathens went in dealing with their supposed gods , without a due respect unto the propitiation made by the blood of christ. yea prayer about the guilt of sin discerned in the light of a natural conscience , is but an abomination . besides , [ . ] we all know how small a portion of the concernment of believers doth lye in those things which fall under the light and determination of a natural conscience . for , ( . ) the things about which believers do , and ought to treat principally , and deal with god in their supplications , are the inward spiritual frames and dispositions of their souls , with the actings of grace and sin in them . hereon david was not satisfied with the confession of his original and all known actual sins , psal. . . nor yet with an acknowledgment that none knoweth his own wanderings , whence he desireth cleansing from unknown sins , psal. . . but moreover , he begs of god to undertake the inward search of his heart , to find out what was amiss , or right , in him , psal. . , . as knowing , that god principally required truth in the inward part , psal. . . such is the carrying on of the work of sanctification in the whole spirit and soul , thess. . . the inward sanctification of all our faculties , is what we want and pray for . supplies of grace from god unto this purpose , with a sense of the power , guilt , violence and deceit of sin in its inward actings in the mind and affections , with other things innumerable thereunto belonging , make up the principal matter of prayer as formally supplication . add hereunto , that unto the matter of prayer taken largely for the whole duty so called , every thing wherein we have entercourse with god in faith and love , doth belong . the acknowledgement of the whole mystery of his wisdom , grace and love in christ jesus , with all the fruits , effects and benefits which thence we do receive , all the workings and actings of our souls towards him , with their faculties and affections ; in brief , every thing and every conception of our minds , wherein our spiritual access unto the throne of grace doth consist , or which doth belong thereunto , with all occasions and emergencies of spiritual life , are in like manner comprised herein . and that we can have such an acquaintance with these things as to manage them acceptably in our supplications , without the grace of spiritual illumination from the holy ghost , few are so ignorant or profane as to assert . some i confess seem to be strangers unto these things , which yet renders them not of the less weight or moment . for some can see no necessity of thus understanding the grace and mercy , that is in the promises unto prayer ; and suppose that men know well enough what to pray for without it . but those who so speak , neither know what it is to pray , nor it seems are willing to learn. for we are to pray in faith , rom. . . and faith respects gods promises , heb. . . rom. . if therefore we understand not what god hath promised , we cannot pray at all . it is marvellous what thoughts such persons have of god and themselves , who without a due comprehension of their own wants , and without an understanding of gods promises , wherein all their supplies are laid up , do say their prayers as they call it continually . and indeed in the poverty , or rather misery , of devised aids of prayer , this is not the least pernicious effect or consequent , that they keep men off from searching the promises of god , whereby they might know what to pray for . let the matter of prayer be so prescribed unto men , as that they shall neverneed , either to search their own hearts or gods promises about it , and this whole work is dispatcht out of the way . but then is the soul prepared aright for this duty , and then only , when it understands its own condition , the supplies of grace provided in the promise , the suitableness of those supplies unto its wants , and the means of its conveyance unto us by jesus christ. that all this we have by the spirit and not otherwise , shall be immediately declared . thirdly , unto the matter of prayer i joyn the end we aim at , in the things we pray for , and which we direct them unto . and herein also are we in our selves at a loss : and men may lose all the benefit of their prayers by proposing undue ends unto themselves in the things they pray for . our saviour saith , ask and you shall receive ; but the apostle james affirms of some , chap. . . ye ask and receive not , because ye ask amiss , to consume it on your pleasures . to pray for any thing , and not expresly unto the end whereunto of god it is designed , is to ask amiss and to no purpose . and yet whatever confidence we may have of our own wisdom and integrity ; if we are left unto our selves , without the especial guidance of the spirit of god , our aims will never be suited unto the will of god. the ways and means whereby we may fail , and do so in this kind , when not under the actual conduct of the spirit of god , that is , when our own natural and distempered affections do immix themselves in our supplications , are innumerable . and there is nothing so excellent in its self , so useful unto us , so acceptable unto god in the matter of prayer , but it may be vitiated , corrupted , and prayer it self rendred vain , by an application of it unto false or mistaken ends. and what is the work of the spirit to guide us herein , we shall see in its proper place . chap. v. the work of the holy spirit as to the matter of prayer . these things are considerable as to the matter of prayer ; and with respect unto them , of our selves we know not what we should pray for , nor how , nor when . and the first work of the spirit of god , as a spirit of supplication in believers , is to give them an understanding of all their wants , and of the supplies of grace and mercy in the promises , causing a sense of them to dwell and abide on their minds ; as that , according unto their measure , they are continually furnished with the matter of prayer , without which men never pray , and by which , in some sense , they pray always . for , ( . ) he alone doth , and he alone is able to give us such an understanding of our own wants , as that we may be able to make our thoughts about them known unto god in prayer and supplication . and what is said concerning our wants , is so likewise with respect unto the whole matter of prayer , whereby we give glory to god , either in requests or prayers . and this i shall manifest in some instances , whereunto others may be reduced . ( . ) the principal matter of our prayer concerneth faith and unbelief . so the apostles prayed in a particular manner , lord increase our faith ; and so the poor man prayed in his distress , lord help thou my unbelief . i cannot think that they ever pray aright , who never pray for the pardon of unbelief , for the removal of it , and for the encrease of faith. if unbelief be the greatest of sins , and if faith be the greatest of the gifts of god , we are not christians , if those things are not one principal part of the matter of our prayers . unto this end we must be convinced of the nature and guilt of unbelief , as also of the nature and use of faith ; nor without that conviction do we either know our own chiefest wants , or what to pray for as we ought . and that this is the especial work of the holy ghost , our saviour expresly declares , john . . he convinceth the world of sin , because they believe not on him . i do , and must deny , that any one is or can be convinced of the nature and guilt of that unbelief , either in the whole or in the remainder of it , which the gospel condemneth , and which is the great condemning sin under the gospel , without an especial work of the holy ghost on his mind and soul. for unbelief as it respecteth jesus christ , not believing in him , or not believing in him as we ought , is a sin against the gospel , and it is by the gospel alone that we may be convinced of it , and that as it is the ministration of the spirit . wherefore neither the light of a natural conscience , nor the law , will convince any one of the guilt of unbelief with respect unto jesus christ , nor instruct them in the nature of faith in him . no innate notions of our minds , no doctrines of the law will reach hereunto . and to think to teach men to pray , or to help them out in praying , without a sense of unbelief , or the remainders of it in its guilt and power , the nature of faith with its necessity , use and efficacy , is to say unto the naked and the hungry , be ye warmed and filled , and not give them those things that are needful to the body . this therefore belongs unto the work of the spirit as a spirit of supplication . and let men tear and tire themselves night and day with a multitude of prayers , if a work of the spirit of god in teaching the nature and guilt of unbelief , the nature , efficacy and use of faith in christ jesus , go not with it , all will be lost and perish . and yet it is marvellous to consider how little mention of these things occurreth in most of those compositions , which have been published to be used as forms of prayer . they are generally omitted in such endeavours , as if they were things , wherein christians were very little concerned . the gospel positively and frequently determines the present acceptation of men with god , or their disobedience , with their future salvation and condemnation according unto their faith or unbelief . for their obedience or disobedience are infallible consequents thereon . now if things that are of the greatest importance unto us , and whereon all other things , wherein our spiritual estate is concerned , do depend , be not a part of the subject matter of our daily prayer , i know not what deserveth so to be . secondly , the matter of our prayer respects the depravation of our natures and our wants on that account . the darkness and ignorance that is in our understandings , our unacquaintedness with heavenly things , and alienation from the life of god thereby , the secret workings of the lusts of the mind under the shades and covert of this darkness ; the stubbornness , obstinacy and perverseness of our wills by nature , with their reluctancies unto , and dislike of things spiritual , with innumerable latent guiles thence arising , all keeping the soul from a due conformity unto the holiness of god , are things which believers have an especial regard unto in their confessions and supplications . they know this to be their duty , and find by experience , that the greatest concernment between god and their souls , as to sin and holiness , do lye in these things . and they are never more jealous over themselves , than when they find their hearts least affected with them . and to give over treating with god about them , for mercy in their pardon , for grace in their removal , and the daily renovation of the image of god in them thereby , is to renounce all religion , and all designs of living unto god. wherefore without a knowledge , a sense , a due comprehension of these things , no man can pray as he ought , because he is unacquainted with the matter of prayer , and knows not what to pray for . but this knowledge we cannot attain of our selves . nature is so corrupted , as not to understand its own depravation . hence some absolutely deny this corruption of it , so taking away all necessity of labouring after its cure , and the renovation of the image of god in us . and hereby they overthrow the prayers of all believers , which the antient church continually pressed the pelagians withal . without a sense of these things i must profess , i understand not how any man can pray . and this knowledge , as was said , we have not of our selves . nature is blind , and cannot see them ; it is proud , and will not own them ; stupid , and is senseless of them . it is the work of the spirit of god alone , to give us a due conviction of , a spiritual insight into , and sense of the concernment of these things . this i have elsewhere so fully proved , as not here again to insist on it . it is not easy to conjecture , how men pray , or what they pray about , who know not the plague of their own hearts . yea , this ignorance , want of light into , or conviction of the depravation of their nature , and the remainders thereof , even in those that are renewed , with the fruits , consequents and effects thereof , is the principal cause of mens barrenness in this duty , so that they can seldome go beyond what is prescribed unto them . and they can thence also satisfie themselves with a set or frame of well composed words , wherein they might easily discern that their own condition and concernment are not at all expressed , if they were acquainted with them . i do not fix measures unto other men , nor give bounds unto their understandings ; only i shall take leave to profess for my own part , that i cannot conceive or apprehend how any man doth or can know what to pray for as he ought , in the whole compass and course of that duty , who hath no spiritual illumination enabling him to discern in some measure the corruption of his nature , and the internal evils of his heart . if men judge the faculties of their souls to be undepraved , their minds free from vanity , their hearts from guile and deceit , their wills from perverseness and carnality , i wonder not on what grounds they despise the prayers of others , but should do so , to find real humiliation , and fervency in their own . hereunto i may add the irregularity and disorder of our affections . these i confess are discernible in the light of nature , and the rectifying of them , or an attempt for it , was the principal end of the old philosophy . but the chief respect that on this principle it had unto them , is , as they disquiet the mind , or break forth into outward expressions , whereby men are defiled , or dishonoured , or distressed . so far natural light will go , and thereby in the working of their consciences , as far as i know , men may be put to pray about them . but the chief depravation of the affections lyes in their aversation unto things spiritual and heavenly . they are indeed sometimes ready of themselves to like things spiritual under false notions of them , and divine worship under superstitious ornaments and meretricious dresses , in which respect they are the spring and life of all that devotion , which is in the church of rome . but take heavenly and spiritual things in themselves with respect unto their proper ends , and there is in all our affections , as corrupted , a dislike of them and aversation unto them , which variously act themselves , and influence our souls unto vanities and disorders in all holy duties . and no man knows what it is to pray , who is not exercised in supplications for mortifying , changing and renewing of these affections as spiritually irregular . and yet is it the spirit of god alone , which discovereth these things unto us and gives us a sense of our concernment in them . i say the spiritual irregularity of our affections , and their aversation from spiritual things , is discernible in no light , but that of supernatural illumination . for if without that , spiritual things themselves cannot be discerned , as the apostle assures us they cannot , cor. . it is impossible that the disorder of our affections with respect unto them , should be so . if we know not an object in the true nature of it , we cannot know the actings of our minds towards it . wherefore although there be in our affections an innate universal aversation from spiritual things , seeing by nature we are wholly alienated from the life of god , yet can it not be discerned by us in any light but that which discovers these spiritual things themselves unto us . nor can any man be made sensible of the evil and guilt of that disorder , who hath not a love also implanted in his heart unto those things , which it finds obstructed thereby . wherefore the mortification of these affections and their renovation with respect unto things spiritual and heavenly , being no small part of the matter of the prayers of believers , as being an especial part of their duty , they have no otherwise an acquaintance with them or sense of them , but as they receive them by light and conviction from the spirit of god. and those who are destitute hereof must needs be strangers unto the life and power of the duty of prayer it self . as it is with respect unto sin , so it is with respect unto god and christ , and the covenant , grace , holiness and priviledges . we have no spiritual conceptions about them , no right understanding of them , no insight into them , but what is given us by the spirit of god. and without an acquaintance with these things , what are our prayers , or what do they signifie ? men without them may say on to the world's end , without giving any thing of glory unto god , or obtaining of any advantage unto their own souls . and this i place as the first part of the work of the spirit of supplications in believers , enabling them to pray , according to the mind of god , which of themselves they know not how to do , as is afterward in the place of the apostle insisted on . when this is done , when a right apprehension of sin and grace , and of our concernment in them , is fixed on our minds , then have we in some measure the matter of prayer always in readiness , which words and expressions will easily follow , though the aid of the holy spirit be necessary thereunto also , as we shall afterwards declare . and hence it is , that the duty performed with respect unto this part of the aid and assistance of the spirit of god , is of late by some ( as was said ) vilified and reproached . formerly their exceptions lay all of them against some expressions or weakness of some persons in conceived prayer , which they liked . but now scorn is poured out upon the matter of prayer it self , especially the humble and deep confessions of sin , which on the discoveries before mentioned , are made in the supplications of ministers and others . the things themselves are traduced as absurd , foolish and irrational , as all spiritual things are unto some sorts of men . neither do i see how this disagreement is capable of any reconciliation . for they who have no light to discern those respects of sin and grace , which we have mentioned , cannot but think it uncouth to have them continually made the matter of mens prayers . and those on the other hand who have received a light into them , and acquaintance with them by the spirit of god , are troubled at nothing more , than that they cannot sufficiently * abase themselves under a sense of them , nor in any words fully express that impression on their minds which is put on them by the holy ghost ; nor cloath their desires after grace and mercy , with words sufficiently significant and emphatical . and therefore this difference is irreconcileable by any but the spirit of god himself . whilst it doth abide , those who have respect only unto what is discernible in the light of nature or of a natural conscience in their prayers , will keep themselves unto general expressions and outward things , in words prepared unto that purpose by themselves or others , do we what we can to the contrary . for men will not be led beyond their own light , neither is it meet they should . and those who do receive the supplies of the spirit in this matter , will in their prayer be principally conversant about the spiritual internal concernments of their souls in sin and grace , let others despise them and reproach them whilst they please . and it is in vain much to contend about these things , which are regulated not by arguments but by principles . men will invincibly adhere unto the capacity of their light. nothing can put an end to this difference , but a more plentiful effusion of the spirit from above , which according unto the promise we wait for . secondly , we know not what to pray for as we ought , but the holy ghost acquaints us with the grace and mercy which are prepared in the promises of god for our relief . that the knowledge hereof is necessary to enable us to direct our prayers unto god in a due manner , i declared before ; and i suppose it will not be denied . for what do we pray for ? what do we take a prospect and design of in our supplications ? what is it we desire to be made partakers of ? praying only by saying or repeating so many words of prayer , whose sence and meaning those who make use of them , perhaps understand not , as in the papacy ; or so as to rest in the saying or repetition of them without an especial design of obtaining some thing or things which we make known in our supplications , is unworthy the disciples of christ , indeed of rational creatures . deal thus with thy governour , will he be pleased with thee or accept thy person ? as mal. . . neither ruler nor friend nor neighbour would accept it at our hands , if we should constantly make solemn addresses unto them , without any especial design : we must pray with our understanding ; that is , understand what we pray for . and these things are no other but what god hath promised , which if we are not regulated by in our supplications , we ask amiss . it is therefore indispensably necessary unto prayer , that we should know what god hath promised , or that we should have an understanding of the grace and mercy of the promises . god knoweth our wants , what is good for us , what is useful to us , what is necessary to bring us unto the injoyment of himself , infinitely better than we do our selves ; yea , we know nothing of these things but what he is pleased to teach us . these are the things which he hath prepared for us , as the apostle speaks , cor. . . and what he hath so prepar'd , he declareth in the promises of the covenant . for they are the declaration of the grace and good pleasure which he hath purposed in himself . and hence believers may learn , what is good for them and what is wanting unto them in the promises , more clearly and certainly than by any other means whatever . from them therefore do we learn what to pray for as we ought . and this is another reason , why men are so barren in their supplications , they know not what to pray for , but are forced to betake themselves unto a confused repetition of the same requests ; namely their ignorance of the promises of god , and the grace exhibited in them . our enquiry therefore is , by what way or means we come to an acquaintance with these promises , which all believers have in some measure , some more full and distinct than others , but all in an useful sufficiency . and this we say is by the spirit of god , without whose aid and assistance we can neither understand them , nor what is contained in them . i do confess , that some by frequent reading of the scripture , by the only help of a faithful memory , may be able to express in their prayers the promises of god , without any spiritual acquaintance with the grace of them , whereby they administer unto others , and not unto themselves . but this remembrance of words or expressions belongs not unto the especial work of the holy ghost in supplying the hearts and minds of believers with the matter of prayer . but this is that which he doth herein ; he openeth their eyes , he giveth an understanding , he enlighteneth their minds , so that they shall perceive the things that are of god prepared for them , and that are contained in the promises of the gospel ; and represents them therein in their beauty , glory , suitableness and desirableness unto their souls . he maketh them to see christ in them , and all the fruits of his mediation in them , all the effect of the grace and love of god in them , the excellency of mercy and pardon , of grace and holiness , of a new heart , with principles , dispositions , inclinations and actings , all as they are proposed in the truth and faithfulness of god. now when the mind and heart is continually filled with an understanding and due apprehensions of these things ; it is always furnished with the matter of prayer and praise unto god , which persons make use of according as they have actual assistance and utterance given unto them . and whereas this holy spirit together with the knowledge of them , doth also implant a love unto them upon the minds of believers , they are not only hereby directed what to pray for , but are excited and stirred up to seek after the injoyment of them , with ardent affections and earnest endeavours , which is to pray . and although among those on whose hearts these things are not implanted , some may ( as was before observed ) make an appearance of it , by expressing in prayer the words of the promises of god retined in their memories , yet for the most part they are not able themselves to pray in any tolerable useful manner , and do either wonder at , or despise those that are so enabled . but it may be said , that where there is any defect herein , it may be easily supplied . for if men are not acquainted with the promises of god themselves in the manner before described , and so know not what they ought to pray for , others who have the understanding of them may compose prayers for their use according to their apprehensions of the mind of god in them , which they may read , and so have the matter of prayer always in a readiness . i answer , ( . ) i do not know that any one hath a command , or promise of assistance , to make or compose prayers to be said or read by others as their prayers ; and therefore i expect no great matter from what any one shall do in that kind . the spirit of grace and supplication is promised , as i have proved , to enable us to pray , not to enable us to make or compose prayers for others . ( . ) it savours of some unacquaintance with the promises of god , and the duty of prayer , to imagine that the matter of them so as to suit the various conditions of believers , can be pent up in any one form of mans devising . much of what we are to pray about , may be in general and doctrinally comprized in a form of words , as they are in the lords prayer , which gives directions in , and a boundary unto our requests : but that the things themselves should be prepared and suited unto the condition and wants of them that are to pray , is a fond imagination . ( . ) there is a vast difference between an objective proposal of good things to be prayed for , unto the consideration of them that are to pray , which men may do ; and the implanting an acquaintance with them and love unto them upon the mind and heart , which is the work of the holy ghost . ( . ) when things are so prepared and cast into a form of prayer , those by whom such forms are used , do no more understand them , than if they had never been cast into any such form , unless the spirit of god give them an understanding of them , which the form it self is no sanctified means unto . and where that is done , there is no need of it . ( . ) it is the work of the holy spirit to give unto believers such a comprehension of promised grace and mercy , as that they may constantly apply their minds unto that or those things in an especial manner which are suited unto their present daily wants and occasions , with the frame and dispositions of their souls and spirit . this is that which gives spiritual beauty and order unto the duty of prayer ; namely , the suiting of wants and supplies , of a thankful disposition and praises , of love and admiration unto the excellencies of god in christ , all by the wisdom of the holy ghost . but when a person is made to pray by his directory for things though good in themselves , yet not suited unto his present state , frame , inclination , wants and desires , there is spiritual confusion and disorder and nothing else . again , what we have spoken concerning the promises , must also be applied unto all the precepts or commands of god. these in like manner are the matter of our prayers , both as to confession and supplication . and without a right understanding of them , we can perform no part of this duty as we ought . this is evident in their apprehension who repeating the words of the decalogue , do subjoyn their acknowledgments of a want of mercy , with respect unto the transgression of them , i suppose , and their desires to have their hearts inclined to keep the law. but the law with all the commands of god are spiritual and inward , with whose true sense and importance in their extent and latitude , we cannot have an useful acquaintance , but by the enlightning , instructing efficacy of the grace of the spirit . and where this is , the mind is greatly supplied with the true matter of prayer . for when the soul hath learnt the spirituality and holiness of the law , its extent unto the inward frame and disposition of our hearts , as well as unto outward actions , and its requiring absolute holiness , rectitude and conformity unto god at all times , and in all things ; then doth it see and learn its own discrepancy from it , and coming short of it , even then when as to outward acts and duties , it is unblameable . and hence do proceed those confessions of sin in the best and most holy believers , which they who understand not these things , do deride and scorn . by this means therefore doth the holy spirit help us to pray , by supplying us with the due and proper matter of supplications , even by acquainting us and affecting our hearts with the spirituality of the command , and our coming short thereof in our dispositions , and frequent inordinate actings of our minds and affections . he who is instructed herein , will on all occasions be prepared with a fulness of matter for confession and humiliation ; as also , with a sense of that grace and mercy , which we stand in need of with respect unto the obedience required of us . thirdly , he alone gides and directs believers to pray , or ask for any thing in order unto right and proper ends. for there is nothing so excellent in it self , so useful unto us , so acceptable unto god , as the matter of prayer , but it may be vitiated , corrupted , and prayer it self be rendred vain , by an application of it unto false or mistaken ends. and that in this case we are relieved by the holy ghost , it is plain in the text under consideration . for helping our infirmities , and teaching us what to pray for as we ought , he maketh intercession for us according unto god , that is his mind or his will , v. . this is well explained by origen on the place , velut si magister suscipiens ad rudiment a discipulum , & ignorantem penitus literas , ut eum docere possit & instituere , necesse habet inclindre se ad discipuli rudimenta , & ipse prius dicere nomen literae , ut respondendo discipulus discat , & sit quodammodo magister incipienti discipulo similis , ea loquens & ea meditans , quae incipiens loqui debeat ac meditari ; it a & sanctus spiritus , ubi oppugnationibus carnis perturbari nostrum spiritum viderit , & nescientem quid orare debeat secundum quod oportet , ipse velut magister orationem praemittit , quam noster spiritus ( si tamen discipulus esse sancti spiritus desiderat ) prosequatur , ipse gemitus ossert quibus noster spiritus discat ingemiscere , ut repropitiet sibi deum . to the same purpose speaks damascen , lib. . ch. . and austin in sundry places collected by beda in his comment on this . he doth it in us , and by us , or enableth us so to do . for the spirit himself without us , hath no office to be performed immediately towards god , nor any nature inferiour unto the divine , wherein he might intercede . the whole of any such work with respect unto us , is incumbent on christ , he alone in his own person performeth what is to be done with god for us . what the spirit doth , he doth in and by us . he therefore directs and enableth us to make supplications according to the mind of god. and herein god is said to know the mind of the spirit , that is , his end and design in the matter of his requests . this god knows , that is , approves of and accepts . so it is the spirit of god who directs us as to the design and end of our prayers , that they may find acceptance with god. but yet there may be , and i believe there is , more in that expression ; god knoweth the mind of the spirit . for he worketh such high , holy , spiritual desires and designs in the minds of believers in their supplications , as god alone knoweth and understandeth in their full extent and latitude . that of our selves we are apt to fail and mistake hath been declared from james . . i shall not here insist on particulars , but only mention two general ends of prayer which the holy spirit keeps the minds of believers unto in all their requests , where he hath furnished them with the matter of them according to the mind of god. for he doth not only make intercession in them , according unto the mind of god , with respect unto the matter of their requests , but also with respect unto the end which they aim at , that it may be accepted with him . he guides them therefore to design , ( . ) that all the success of their petitions and prayers , may have an immediate tendency unto the glory of god. it is he alone who enables them to subordinate all their desires unto gods glory . without his especial aid and assistance we should aim at self only and ultimately in all we do . our own profit , case , satisfaction , mercies , peace and deliverance would be the end whereunto we should direct all our supplications , whereby they would be all vitiated and become abominable . ( . ) he keeps them unto this also , that the issue of their supplications may be the improvement of holiness in them , and thereby their conformity unto god , with their nearer access unto him . where these ends are not , the matter of prayer may be good and according to the word of god , and yet our prayers an abomination . we may pray for mercy and grace and the best promised fruits of the love of god , and yet for want of these ends find no acceptance in our supplications . to keep us unto them is his work , because it consists in casting out all self-ends and aims , bringing all natural desires unto a subordination unto god , which he worketh in us , if he worketh in us any thing at all . and this is the first part of the work of the spirit towards believers as a spirit of grace and supplication ; he furnisheth and filleth their minds with the matter of prayer , teaching them thereby what to pray for as they ought . and where this is not wrought in some measure and degree , there is no praying according to the mind of god. chap. vi. the due manner of prayer , wherein it doth consist . the holy spirit having given the mind a due apprehension of the things we ought to pray for , or furnished it with the matter of prayer , he moreover works a due sense and valuation of them with desires after them upon the will and affections , wherein the due manner of it , doth consist . these things are separable . the mind may have light to discern the things that are to be prayed for , and yet the will and affections be dead unto them , or unconcerned in them . and there may be a gift of prayer founded hereon , in whose exercise the soul doth not spiritually act towards god. for light is the matter of all common gifts . and by vertue of a perishing illumination a man may attain a gift in prayer , which may be of use unto the edification of others . for the manifestation of the spirit is given unto every man to profit withal . in the mean time it is with him that so prayeth , not much otherwise than it was with him of old , who prayed in an unknown tongue ; his spirit prayeth , but his heart is unfruitful . he prayeth by vertue of the light and gift that he hath received , but his own soul is not benefited nor improved thereby . only sometimes god makes use of mens own gifts to convey grace into their own souls . but prayer properly so called , is the obediential acting of the whole soul towards god. wherefore , where the holy spirit compleats his work in us as a spirit of grace and supplication , he worketh on the will and affections to act obedientially towards god in and about the matter of their prayers . thus when he is poured out as a spirit of supplication , he fills them , unto whom he is communicated , with mourning and godly sorrow to be exercised in their prayers as the matter doth require , zach. . . he doth not only enable them to pray , but worketh affections in them suitable unto what they pray about . and in this work of the spirit , lies the fountain of that inexpressible fervency and delight , of those enlarged labourings of mind and desires which are in the prayers of believers , especially when they are under the power of more than ordinary influences from him . for these things proceed from the work of the spirit on their wills and affections , stirring them up and carrying them forth unto god in and by the matter of their prayers , in such a manner , as no vehement working of natural affections can reach unto . and therefore is the spirit said to make intercession for us with groaning which cannot be uttered , rom. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as he had before expressed his work in general by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which intendeth an help by working , carrying us on in our undertaking in this duty beyond our own strength ( for he helpeth us on , under our infirmities , or weaknesses ) so his especial acting is here declared by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is an additional interposition , like that of an advocate for his client , pleading that in his case which he of himself is not able to do . once this word is used in the service of a contrary design . speaking of the prayer of elijah , the apostle says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how he maketh intercession unto god against israel , rom. . . as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is constantly used in the old testament for to declare good tidings , tidings of peace , is once applied in a contrary signification unto tidings of evil and destruction , sam. . . the man that brought the news of the destruction of the army of the israelites and the taking of the ark by the philistins is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but the proper use of this word is to intercede for grace and favour . and this he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we our selves are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to groan , v. . that is , humbly , mournfully and earnestly to desire . and here the spirit is said , to intercede for us with groans , which can be nothing but his working in us , and acting by us that frame of heart , and those fervent labouring desires which are so expressed ; and these with such depth of intention and labouring of mind as cannot be uttered . and this he doth by the work now mentioned . having truely affected the whole soul , enlightened the mind in the perception of the truth , beauty and excellency of spiritual things , ingaged the will in the choice of them , and prevalent love unto them , excited the affections to delight in them , and unto desires after them , there is in the actual discharge of this duty of prayer , wrought in the soul by the power and efficacy of his grace , such an inward labouring of heart and spirit , such an holy supernatural desire and endeavour after an union with the things prayed for in the injoyment of them , as no words can utter or expresly declare , that is , fully and compleatly ; which is the sense of the place . to avoid the force of this testimony some ( one at least ) would have this intercession of the spirit , to be the intercession of the spirit in christ for us now at the right hand of god , so that no work of the spirit it self in believers is intended . such irrational evasions will men sometimes make use of , to escape the convincing power of light and truth . for this is such a description of the intercession of christ at the right hand of god , as will scarcely be reconciled unto the analogy of faith. that it is not an humble , oral supplication , but a blessed representation of his oblation whereby the efficacy of it is continued and applied unto all the particular occasions of the church or believers , i have elsewhere declared , and it is the common faith of christians . but here it should be reported as the labouring of the spirit in him with unutterable groans , the highest expression of an humble , burthened , sollicitous endeavour . nothing is more unsuited unto the present glorious condition of the mediator . it is true , that in the days of his flesh he prayed with strong cryes and tears in an humble deprecation of evil , heb. . . but an humble prostration and praying with unutterable groans is altogether inconsistent with his present state of glory , his fulness of power , and right to dispense all the grace and mercy of the kingdom of god. besides , this exposition is as adverse to the context as any thing could be invented . ver. . it is said that we receive the spirit of adoption , whereby we cry abba father , which spirit god sends forth into our hearts , gal. . . and the blessed work of this spirit in us , is further described , v. , . and thereon v. . having received the first-fruits of this spirit , we are said to groan within our selves ; to which it is added , that of our selves not knowing what we ought to pray for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that very spirit so given unto us , so received by us , so working in us , makes intercession for us with groans that cannot be uttered . wherefore without offering violence unto the context , here is no place for the introduction of the intercession of christ in heaven , especially under such an expression as is contrary to the nature of it . it is mentioned afterwards by the apostle in its proper place as a consequent and fruit of his death and resurrection , ver . . and there he is said simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but the spirit here is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which implies an additional supply unto what is in our selves . yet to give countenance unto this uncouth exposition , a force is put upon the beginning of both the verses , . for whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth constantly in the scripture denote any kind of infirmity or weakness , spiritual or corporal , it is said here to be taken in the latter sense for diseases with troubles and dangers ; which latter , it no where signifies . for so the meaning should be , that in such conditions we know not what to pray for , whether wealth or health or peace or the like , but christ interceeds for us . and this must be the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which yet in the text doth plainly denote an help and assistance given unto our weaknesses , that is , unto us who are weak , in the discharge of the duty of prayer , as both the words themselves and the ensuing reasons of them do evince . wherefore neither the grammatical sence of the words , nor the context , nor the analogy of faith will admit of this new and uncouth exposition . in like manner if it be enquired , why it is said , that he who searcheth the heart knoweth the mind of the spirit , which plainly refers to some great and secret work of the spirit in the heart of man , if the intercession of christ be intended ; nothing is offered but this paraphrase , and then god that by being a searcher of hearts , knoweth our wants exactly , understands also the desire and intention of the spirit of christ. but these things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and have no dependance the one on the other . nor was there any need of the mentioning the searching of our hearts , to introduce the approbation of the intercession of christ. but to return : that is wrought in the hearts of believers in their duty , which is pervious to none but him that searcheth the heart . this frame in all our supplications we ought to aim at , especially in time of distress , troubles and temptations , such as was the season here especially intended , when commonly we are most sensible of our own infirmities . and wherein we come short hereof in some measure , it is from our unbelief or carelesness and negligence , which god abhors . i do acknowledge that there may be , that there will be more earnestness and intention of mind and of our natural spirit , therein , in this duty , at one time than another , according as outward occasions or other motives do excite them or stir them up . so our saviour in his agony prayed more earnestly than usuall , not with an higher exercise of grace , which always acted it self in him in perfection , but with a greater vehemency in the working of his natural faculties . so it may be with us at especial seasons ; but yet we are always to endeavour after the same aids of the spirit , the same actings of grace in every particular duty of this kind . thirdly , the holy spirit gives the soul of a believer a delight in god , as the object of prayer . i shall not insist on his exciting , moving and acting all other graces that are required in the exercise of this duty , as faith , love , reverence , fear , trust , submission , waiting , hope and the like . i have proved elsewhere , that the exercise of them all in all duties , and of all other graces in like manner , is from him , and shall not therefore here again confirm the same truth . but this delight in god as the object of prayer , hath a peculiar consideration in this matter . for without it ordinarily the duty is not accepted with god , and is a barren burthensome task unto them by whom it is performed . now this delight in god as the object of prayer , is for the substance of it included in that description of prayer given us by the apostle , namely , that it is crying abba father . herein a filial , holy delight in god is included ; such as children have in their parents in their most affectionate addresses unto them , as hath been declared . and we are to enquire wherein this delight in god as the object of prayer doth consist , or what is required thereunto . and there is in it , ( . ) a sight or prospect of god as on a throne of grace . a prospect , i say , not by carnal imagination , but spiritual illumination . by faith we see him who is invisible , heb. . . for it is the evidence of things not seen , making its proper object evident and present unto them that do believe . such a sight of god on a throne of grace is necessary unto this delight . under this consideration he is the proper object of all our addresses unto him in our supplications , heb. . . let us come boldly to the throne of grace , that we may obtain mercy and find grace to help in a time of need . the duty of prayer is described by the subject matter of it , namely mercy and grace , and by the only object of it , god on a throne of grace . and this throne of grace is further represented unto us by the place where it is erected or set up ; and that is in the holiest , or most holy place . for in our coming unto god as on that throne , we have boldness to enter into the holiest by the blood of jesus , heb. . . and hereby the apostle shews , that in the expression , he had respect , or alludes unto the mercy-seat upon the ark , covered with the cherubims , which had a representation of a throne . and because of gods especial manifestation of himself thereon , it was called his throne . and it was a representation of jesus christ , as i have shewed elsewhere . god therefore on a throne of grace , is god , as in a readiness through jesus christ to dispense grace and mercy to suppliant sinners . when god comes to execute judgment , his throne is otherwise represented . see dan. . , . and when sinners take a view in their minds of god as he is in himself , and as he will be unto all out of christ , it ingenerates nothing but dread and terror in them , with foolish contrivances to avoid him , or his displeasure , isa. . . mic. . , . rev. . . all these places and others testifie , that when sinners do ingage into serious thoughts and conceptions of the nature of god , and what entertainment they shall meet with from him , all their apprehensions issue in dread and terror . this is not a frame wherein they can cry abba father . if they are delivered from this fear and bondage , it is by that which is worse , namely carnal boldness and presumption , whose rise lyeth in the highest contempt of god and his holiness . when men give up themselves to the customary performance of this duty , or rather saying of their prayers , i know not out of what conviction that so they must do , without a due consideration of god , and the regard that he hath unto them , they do but provoke him to his face in taking his name in vain ; nor , however they satisfie themselves in what they do , have they any delight in god in their approaches unto him . wherefore there is required hereunto , a prospect of god by faith as on a throne of grace , as exalted in christ to shew mercy unto sinners . so is he represented , isa. . . therefore will the lord wait , that he may be gracious ; and therefore will he be exalted , that he may have mercy . without this we cannot draw nigh to him or call upon him with delight as becometh children , crying abba father . and by whom is this discovery made unto us ? is this a fruit of our own fancy and imagination ? so it may be with some to their ruine . but it is the work of the spirit , who alone in and through christ revealeth god unto us , and enableth us to discern him in a due manner . hence our apostle prays for the ephesians , that the god of our lord jesus christ , the father of glory , would give unto them the spirit of wisdom and revelation in the knowledge of him , that the eyes of their understanding being enlightned , they might know what is the hope of his calling , and what the riches of the glory of his inheritance in the saints . chap. . , . all the acquaintance which we have with god in a way of grace , is from the revelation made in us by his spirit . see col. . . . by him doth god say unto us , that , fury is not in him , and that if we lay hold on his arm , that we may have peace , we shall have peace , isa. . , . secondly , unto this delight is required a sense of gods relation unto us as a father . by that name and under that consideration hath the lord christ taught us to address our selves unto him in all our supplications . and although we may use other titles and appellations in our speaking to him , even such as he hath given himself in the scripture , or those which are analogous thereunto ; yet this consideration principally influenceth our souls and minds , that god is not ashamed to be called our father , that the lord almighty hath said that he will be a father unto us , and that we shall be his sons and daughters , cor. . wherefore as a father is he the ultimate object of all evangelical worship , of all our prayers . so is it expressed in that holy and divine description of it given by the apostle , eph. . . through christ we have an access by one spirit unto the father . no tongue can express , no mind can reach the heavenly placidness and soul-satisfying delight which are intimated in these words . to come to god as a father , through christ , by the help and assistance of the holy spirit , revealing him as a father unto us , and enabling us to go to him as a father , how full of sweetness and satisfaction is it ! without a due apprehension of god in this relation , no man can pray as he ought . and hereof we have no sense , herewith we have no acquaintance , but by the holy ghost . for we do not consider god in a general manner , as he may be said to be a father unto the whole creation ; but in an especial distinguishing relation , as he makes us his children by adoption . and as it is the spirit that bears witness with our spirit , that we are thus the children of god , rom. . . giving us the highest and utmost assurance of our estate of sonship in this world ; so being the spirit of adoption , it is by him alone that we have any acquaintance with our interest in that priviledge . some may apprehend that these things belong but little , and that very remotely unto the duty of prayer , and the assistance we receive by the spirit therein . but the truth is , those who are so minded , on consideration , know neither what it is to pray , nor what doth belong thereunto . there is nothing more essential unto this duty , than that in the performance of it , we addresse our selves unto god under the notion of a father , that is , the father of our lord jesus christ , and in him our father also . without this we cannot have that holy delight in this duty which is required in us , and the want whereof ordinarily ruines our design in it . and this we can have no spiritual satisfactory sense of , but what we receive by and from the spirit of god. thirdly , there belongeth thereunto , that boldness which we have in our access into the holy place , or unto the throne of grace . having therefore boldness to enter into the holiest by the blood of jesus , let us draw near with a true heart in full assurance of faith , heb. . , . where there is on men a spirit of fear unto bondage , they can never have any delight in their approaches unto god. and this is removed by the spirit of grace and supplication , rom. . . for ye have not received the spirit of bondage again unto fear ; but ye have received the spirit of adoption whereby we cry abba father . these things are opposed , and the one is only removed and taken away by the other . and where the spirit of bondage unto fear abides , there we cannot cry abba father , or pray in a due manner . but where the spirit of god is , there is liberty , cor. . . and this , as we render the word , consists in two things , ( . ) in orandi libertate , ( . ) in exauditionis fiducia . ( . ) there is in it an enlarged liberty and freedom of speech in prayer unto god. so the word signifies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a freedom to speak all that is to be spoken , a confidence that countenanceth men in the freedom of speech according to the exigency of their state , condition and cause . so the word is commonly used , eph. . . where there is servile fear and dread , the heart is straitned , bound up , knows not what it may , what it may not utter , and is pained about the issue of all it thinks or speaks ; or it cannot pray at all beyond what is prescribed unto it , to say , as it were , whether it will or no : but where this spirit of liberty and boldness is , the heart is enlarged with a true genuine openness and readiness to express all its concerns unto god as a child unto its father . i do not say that those who have this aid of the spirit have always this liberty in exercise , or equally so . the exercise of it may be variously impeded by temptations , spiritual indispositions , desertions , and by our own negligence in stirring up the grace of god. but believers have it always in the root and principle , even all that have received the spirit of adoption , and are ordinarily assisted in the use of it . hereby are they enabled to comply with the blessed advice of the apostle , phil. . . be careful in nothing , but in every thing by prayer and supplication with thanksgiving let your requests be made known unto god. the whole of our concern in this world , is to be committed unto god in prayer , as that we should not retain any dividing cares in our own minds about them . and herein the apostle would have us to use an holy freedom and boldness in speaking unto god on all occasions , as one who concerns himself in them ; hide nothing from god , which we do what lyeth in us , when we present it not unto him in our prayers ; but use a full plain-hearted open liberty with him , in every thing let your requests be made known unto god. he is ready to hear all that you have to offer unto him , or plead before him . and in so doing , the peace of god which passeth all understanding , shall keep your hearts and minds through jesus christ , v. . which is ordinarily the condition of those who are found in diligent obedience unto this command . ( . ) there is also in it a confidence of acceptance , or being heard in prayer ; that is , that god is well pleased with their duties , accepting both them and their persons in jesus christ. without this we can have no delight in prayer , or in god as the object of it , which vitiates the whole duty . when adam thought there was no acceptance with god for him , he had no confidence of access unto him ; but as the first effect of folly that ensued on the entrance of sin , went to hide himself . and all those who have no ground of spiritual confidence for acceptance with christ , do in their prayer but endeavour to hide themselves from god by the duty which they perform . they cast a mist about them , to obscure themselves from the sight of their own convictions , wherein alone they suppose that god sees them also . but in such a frame there is neither delight nor enlargement , nor liberty , nor indeed prayer it self . now this confidence or boldness which is given unto believers in their prayers by the holy ghost , respects not the answer of every particular request , especially in their own understanding of it ; but it consists in an holy perswasion that god is well pleased with their duties , accepts their persons and delights in their approaches unto his throne . such persons are not terrified with apprehensions that god will say unto them , what have you to do to take my name into your mouths , or to what purpose are the multitude of your supplications ? when you make many prayers i will not hear . will he , saith job , plead with me with his great power ? no , but he will put strength in me , chap. . . yea they are assured that the more they are with god , the more constantly they abide with him , the better is their acceptance . for as they are commanded to pray always and not to faint , so they have a sufficient warranty from the encouragement and call of christ to be frequent in their spiritual addresses to him ; so he speaks to his church , cant. . . oh my dove , let me see thy countenance , let me hear thy voice ; for sweet is thy voice , and thy countenance is comely . and herein also is comprized a due apprehension of the goodness and power of god , whereby he is in all conditions ready to receive them , and able to relieve them . the voice of sinners by nature , let presumption and superstition pretend what they please to the contrary , is , that god is austere and not capable of condescension or compassion . and the proper acting of unbelief lyes in limiting the most holy ; saying , can god do this or that thing , which the supplies of our necessities do call for , are they possible with god ? so long as either of these worketh in us with any kind of prevalency , it is impossible we should have any delight in calling upon god. but we are freed from them by the holy ghost in the representation he makes of the ingaged goodness and power of god in the promises of the covenant , which gives us boldness in his presence . fourthly , it is the work of the holy spirit in prayer to keep the souls of believers intent upon jesus christ , as the only way and means of acceptance with god. this is the fundamental direction for prayer now under the gospel . we are now to ask in his name , which was not done expresly under the old testament . through him , we act faith on god in all our supplications . by him we have an access unto the father . we enter into the holiest through the new and living way that he hath consecrated for us . the various respect which faith hath unto jesus christ as mediator in all our prayers , is a matter worthy a particular enquiry , but is not of our present consideration , wherein we declare the work of the spirit alone . and this is a part of it , that he keeps our souls intent upon christ according unto what is required of us ; as he is the way of our approach unto god , the means of our admittance , and the cause of our acceptance with him . and where faith is not actually exercised unto this purpose , all prayer is vain and unprofitable . and whether our duty herein be answered with a few words , wherein his name is expressed with little spiritual regard unto him , is worth our enquiry . to enable us hereunto is the work of the holy ghost . he it is that glorifies jesus christ in the hearts of believers , john . . and this he doth when he enableth them to act faith on him in a due manner . so speaks the apostle expresly , eph. . . for through him we have an access by one spirit unto the father . it is through jesus alone that we have our access unto god , and that by faith in him . so we have our access unto him for our persons in justification , rom. . . by whom we have an access by faith unto this grace wherein we stand . and by him we have our actual access unto him in our supplications , when we draw nigh to the throne of grace . but this is by the spirit . it is he who enables us hereunto by keeping our minds spiritually intent on him in all our addresses unto god. this is a genuine effect of the spirit as he is the spirit of the son , under which consideration in an especial manner he is bestowed on us to enable us to pray , gal. . . and hereof believers have a refreshing experience in themselves . nor doth any thing leave a better savour or relish on their souls , than when they have had their hearts and minds kept close in the exercise of faith on christ the mediator in their prayers . i might yet insist on more instances in the declaration of the work of the holy ghost in believers as he is a spirit of grace and supplication . but my design is not to declare what may be spoken , but to speak what ought not to be omitted . many other things therefore might be added , but these will suffice to give an express understanding of this work unto them who have any spiritual experience of it ; and those who have not , will not be satisfied with volumes to the same purpose . yet something may be here added to free our passage from any just exceptions . for it may be some will think , that these things are not pertinent unto our present purpose , which is to discover the nature of the duty of prayer , and the assistance which we receive by the spirit of god therein . now this is only in the words that we use unto god in our prayers , and not in that spiritual delight and confidence which have been spoken unto , which with other graces , if they may be so esteemed , are of another consideration . an. ( . ) it may be , that some think so , and also it may be , and is very likely that some , who will be talking about these things , are utterly ignorant what it is to pray in the spirit , and the whole nature of this duty . not knowing therefore the thing , they hate the very name of it ; as indeed it cannot but be uncouth unto all who are no way interessed in the grace and priviledge intended by it . the objections of such persons are but as the stroaks of blind-men , whatever strength and violence be in them , they always miss the mark . such are the fierce arguings of the most against this duty ; they are full of fury and violence , but never touch the matter intended . ( . ) my design is so to discover the nature of praying in the spirit in general , as that therewith i may declare what is a furtherance thereunto , and what is an hindrance thereof . for if there be any such ways of praying which men use or oblige themselves unto , which do not comply with , or are not suited to promote , or are unconcerned in , or do not express those workings of the holy ghost , which are so directly assigned unto him in the prayers of believers , they are all nothing but means of quenching the spirit , of disappointing the work of his grace , and rendring the prayers themselves so used , and as such , unacceptable with god. and apparent it is , at least that most of the ways and modes of prayer used in the papacy , are inconsistent with , and exclusive of the whole work of the spirit of supplication . chap. vii . the nature of prayer in general , with respect unto forms of prayer and vocal prayer . eph. . . opened and vindicated . the duty i am endeavouring to express , is that injoyned in eph. . . praying always , with all prayer and supplication in the spirit , and watching thereunto with all perseverance and supplication for all saints . some have made bold to advance a fond imagination ( as what will not enmity unto the holy ways of god put men upon ? ) that praying in the spirit intends only praying by vertue of an extraordinary and miraculous gift . but the use of it is here enjoyned unto all believers , none excepted , men and women , who yet i suppose had not all and every one of them that extraordinary miraculous gift which they fansie to be intended in that expression . and the performance of this duty is enjoyned them in the manner prescribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , always , say we , in every season , that is such just and due seasons of prayer , as duty and our occasions call for : but the apostle expresly confines the exercise of extraordinary gifts unto some certain seasons , when under some circumstances they may be needful or useful unto edification , cor. . there is therefore a praying in the spirit , which is the constant duty of all believers , and it is a great reproach unto the profession of christianity , where that name it self is a matter of contempt . if there be any thing in it that is foolish , conceited , fanatical , the holy apostle must answer for it ; yea , he by whom he was inspired . but if this be the expression of god himself of that duty which he requireth of us , i would not willingly be among the number of them by whom it is derided , let their pretences be what they please . besides , in the text , all believers are said thus to pray in the spirit at all seasons , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with all prayer and supplication ; that is , with all manner of prayer according as our own occasions and necessities do require . a man certainly by vertue of this rule can scarce judge himself obliged to confine his performance of this duty unto a prescript form of words . for a variety in our prayers commensurate unto the various occasions of our selves , and of the church of god , being here enjoyned us , how we can comply therewith in the constant use of any one form , i know not ; those who do , are left unto their liberty . and this we are obliged unto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diligently watching unto this very end , that our prayers may be suited unto our occasions . he who can divide this text , or cut it out into a garment to cloath set forms of prayer with , will discover an admirable dexterity in the using and disposal of a text of scripture . but yet neither do i conclude from hence that all such forms are unlawful ; only that another way of praying is here enjoyned us , is i suppose unquestionable unto all impartial searchers after truth . and doubtless they are not to be blamed who endeavour a compliance therewith . and if persons are able in the daily constant reading of any book whatever , meerly of an humane composition , to rise up in answer to this duty of praying always , with all manner of prayer and supplication in the spirit , or the exercise of the aid and assistance received from him , and his holy acting of them as a spirit of grace and supplication , endeavouring , labouring , and watching thereunto ; i shall say no more but that they have attained , what i cannot understand . the sole enquiry remaining is , how they are enabled to pray , in whose minds the holy ghost doth thus work as a spirit of grace and supplication . and i do say in answer thereunto , that those who are thus affected by him , do never want a gracious ability of making their addresses unto god in vocal prayer , so far as is needful unto them in their circumstances , callings , states and conditions . and this is that which is called the gift of prayer . i speak of ordinary cases ; for there may be such interpositions of temptations and desertions , as that the soul being overwhelmed with them , may for the present be able only to mourn as a dove , or to chatter as a crane , that is , not to express the sense of their minds clearly and dictinctly , but only as it were to mourn and groan before the lord in brokenness of spirit and expressions . but this also is sufficient for their acceptance in that condition . and hereof there are few believers but at one time or other they have more or less experience . and as for those whose devotion dischargeth it self in a formal course of the same words , as it must needs be in the papacy , wherein for the most part they understand not the signification of the words which they make use of , they are strangers unto the true nature of prayer , at least unto the work of the spirit therein . and such supplications as are not variously influenced by the variety of the spiritual conditions of them that make them according to the variety of our spiritual exercise , are like one constant tone or noise which hath no harmony nor musick in it . i say therefore , ( . ) that the things insisted on , are in some degree and measure necessary unto all acceptable prayer . the scripture assigns them thereunto , and believers find them so by their own experience . for we discourse not about prayer as it is the working of nature in its straits and difficulties towards the god of nature , expressing thereby its dependence on him with an acknowledgement of his power , in which sence all flesh in one way or other , under one notion or other come to god ; nor yet upon those cries which legal convictions will wrest from them that fall under their power : but we treat only of prayer as it is required of believers under the gospel , as they have an access through christ in one spirit unto the father . and , ( . ) that those in whom this work is wrought by the holy spirit in any degree , do not in ordinary cases want an ability to express themselves in this duty , so far as is needful for them . it is acknowledged that an ability herein will be greatly increased and improved by exercise ; and that not only because the exercise of all moral faculties is the genuine way of their strengthning and improvement , but principally , because it is instituted , appointed and commanded of god unto that end . god hath designed the exercise of grace for the means of its growth ; and giveth his blessing in answer to his institution . but the nature of the thing it self requires a performance of the duty suitably unto the condition of him that is called unto it . and if men grow not up unto further degrees in that ability by exercise in the duty it self , by stirring up the gifts and grace of god in them , it is their sin and folly. and hence it follows , ( . ) that although set forms of prayer may be lawful unto some , as is pretended , yet are they necessary unto none ; that is , unto no true believers , as unto acceptable evangelical prayer . but whoever is made partaker of the work of the spirit of god herein , which he doth infallibly effect in every one who through him is enabled to cry abba father , as every child of god is , he will be able to pray according to the mind and will of god , if he neglect not the aid and assistance offered unto him for that purpose . wherefore to plead for the necessity of forms of prayer unto believers , beyond what may be doctrinal or instructive in them , is a fruit of inclination unto parties , or of ignorance , or of the want of a due attendance unto their own experience . of what use forms of prayer may be unto those that are not regenerate , and have not therefore received the spirit of adoption , belongs not directly unto our disquisition . yet i must say , that i understand not clearly the advantage of them unto them , unless a contrivance to relieve them in that condition , without a due endeavour after a deliverance from it , may be so esteemed . for these persons are of two sorts , ( . ) such as are openly under the power of sin , their minds being not effectually influenced by any convictions . these seldom pray , unless it be under dangers , fears , troubles , pains , or other distresses . when they are smitten , they will cry , even to the lord they will cry , and not else . and their design is to treat about their especial occasions , and the present sense which they have thereof . and how can any man conceive that they should be supplied with forms of prayer , expressing their sense , conceptions and affections in their particular cases ? and how ridiculously they may mistake themselves in reading these prayers , which are no way suited unto their condition , is easily supposed . a form to such persons may prove little better than a charm , and their minds be diverted by it from such a performance of duty as the light of nature would direct to . jonahs mariners in the storm cryed every one unto his god , and called on him also to do so too , chap. . , . the substance of their prayer was , that god would think upon them that they might not perish . and men in such conditions , if not diverted by this pretended relief , which indeed is none , will not want words to express their minds so far as there is any thing of prayer in what they do ; and beyond that , whatever words they are supplied withal , they are of no use nor advantage unto them . and it is possible when they are left to work naturally towards god , however unskilled and rude their expressions may be , a deep sense may be left upon their minds , with a reverence of god , and remembrance of their own error , which may be of use to them . but the bounding and directing of the workings of natural religion by a form of words , perhaps little suited unto their occasions , and not at all to their affections , tends only to stifle the operation of an awakened conscience , and to give them up unto their former security . ( . ) others , such as by education and the power of convictions from the word by one means or other , are so far brought under a sense of the authority of god , and their own duty , as conscientiously according unto their light to attend unto prayer , as unto other duties also . now the case of these men will be more fully determined afterwards , where the whole of the use of forms of prayer will be spoken unto . for the present i shall only say , that i cannot believe , until further conviction , that any one whose duty it is to pray , is not able to express his requests and petitions in words so far as he is affected with the matter of them in his mind ; and what he doth by any advantage beyond that , belongeth not to prayer . men may by sloth and other vitious distempers of mind , especially of a negligence in getting their hearts and consciences duly affected with the matter and object of prayer , keep themselves under a real or supposed disability in this matter . but whereas prayer in this sort of persons is an effect of common illumination and grace , which are also from the spirit of god , if persons do really and sincerely endeavour a due sense of what they pray for and about , he will not be wanting to help them to express themselves so far as is necessary for them , either privately or in their families . but those who will never enter the water but with flags or bladders under them , will scarce ever learn to swim . and it cannot be denyed but that the constant and unwearied use of set forms of prayer may become a great occasion of quenching the spirit , and hindring all progress or growth in gifts or graces . when every one hath done what he can , it is his best , and will be accepted of him , it being according unto what he hath , before that which is none of his . chap. viii . the duty of external prayer by vertue of ae spiritual gift explained and vindicated . what we have hitherto discoursed concerning the work of the spirit of grace and supplication enabling believers to pray or to cry abba father , belongeth principally unto the internal spiritual nature of the duty and the exercise of grace therein , wherein we have occasionally only diverted unto the consideration of the interest of words ; and the use of set formes , either freely or imposed . and indeed what hath been evinced from scripture testimony herein , doth upon the matter render all further dispute about these things needless . for if the things mentioned be required unto all acceptable prayer , and if they are truly effected in the minds of all believers by the holy ghost , it is evident how little use there remains of such pretended aids . but moreover , prayer falleth under another consideration , namely , as to its external performance , and as the duty is discharged by any one in lesser or greater societies , wherein upon his words and expressions do depend their conjunction with him , their communion in the duty , and consequently their edification in the whole . this is the will of god , that in assemblies of his appointment , as churches and families , and occasional meetings of two or three or more in the name of christ , one should pray in the name of himself and the rest that joyn with him . thus are ministers enabled to pray in church-assemblies , as other christians in occasional meetings of the disciples of christ in his name ; parents in their families ; and in secret , every believer for himself . there is a spiritual ability given unto men by the holy ghost , whereby they are enabled to express the matter of prayer as taught and revealed in the manner before described , in words fitted and suited to lead on their own minds and the minds of others unto an holy communion in the duty , to the honour of god , and their own edification . i do not confine the use of this ability unto assemblies ; every one may , and usually is to make use of it according to the measure which he hath received for himself also . for if a man have not an ability to pray for himself in private and alone , he can have none to pray in publick and societies . wherefore take prayer as vocal , without which adjunct it is not compleat , and this ability belongs to the nature and essence of it . and this also is from the spirit of god. this is that which meets with such contradiction and opposition from many , and which hath other things set up in competition with it , yea to the exclusion of it , even from families and closets also . what they are , we shall afterwards examine . and judged it is by some , not only to be separable from the work of the spirit of prayer , but no way to belong thereunto . a fruit they say it is of wit , fancy , memory , elocution , volubility and readiness of speech , namely , in them in whom on other accounts they will acknowledge none of these things to be , at least in no considerable degree . some while since indeed they defended themselves against any esteem of this ability , by crying out that all those who thus prayed by the spirit as they call it , did but babble and talk non-sense . but those who have any sobriety and modesty are convinced , that the generality of those who do pray according to the ability received , do use words of truth and soberness in the exercise thereof . and it is but a sorry relief that any can find in cavilling at some expressions , which perhaps good and wholesom in themselves , yet suit not their palats ; or if they are such as may seem to miss of due order and decency , yet is not their failure to be compared with the extravagancies , ( considering the nature of the duty ) of some in supposed quaint and elegant expressions used in this duty . but herein they betake themselves unto this countenance , that this ability is the effect of the natural endowments before mentioned only , which they think to be set off by a boldness and confidence , but a little beneath an intolerable impudence . thus it seems is it with all who desire to pray as god enables them , that is , according to his mind and will , if any thing in the light of nature , the common voice of mankind , examples of scripture , express testimonies and commands , are able to declare what is so . i shall therefore make way unto the declaration and confirmation of the truth asserted , by the ensuing observations . . every man is to pray or call upon god according as he is able , with respect unto his own condition , relations , occasions and duties . certainly there is not a man in the world who hath not forfeited all his reason and understanding unto atheism , or utterly buried all their operations under the fury of brutish affections , but he is convinced that it is his duty to pray to the deity he owns , in words of his own , as well as he is able . for this , and none other , is the genuine and natural notion of prayer . this is implanted in the heart of mankind , which they need not be taught , nor directed unto . the artificial help of constant forms is an arbitrary invention . and i would hope that there are but few in the world , especially of those who are called christians , but that at one time or other , they do so pray . and those who for the most part do betake themselves to other reliefs , ( as unto the reading of prayers composed unto some good end and purpose , though not absolutely to their occasions , as to the present state of their minds , and the things they would pray for , which is absolutely impossible ) cannot as i conceive but sometimes be conscious to themselves , not only of the weakness of what they do , but of their neglect of the duty which they profess to perform . and as for such who by the prevalency of ignorance , the power of prejudice , and infatuation of superstition , are diverted from the dictates of nature and light of scripture directions , to say a pater-noster , it may be an ave or a credo for their prayer , intending it for this or that end , the benefit it may be of this or that person , or the obtaining of what is no way mentioned or included in what they utter ; there is nothing of prayer in it , but a meer taking the name of god in vain , with the horrible prophanation of an holy ordinance . persons tyed up unto such rules and forms never pray in their lives , but in their occasional ejaculations , which break from them almost by surprizal . and there hath not been any one more effectual means of bringing unholiness with an ungodly course of conversation into the christian world , than this one of teaching men to satisfy themselves in this duty by their saying , reading , or repetition of the words of other men , which it may be they understand not , and certainly are not in a due manner affected withal . for it is this duty , whereby our whole course is principally influenced . and let men say what they will , our conversation in walking before god , which principally regards the frame and disposition of our hearts , is influenced and regulated by our attendance unto , and performance of this duty . he whose prayers are hypocritical is an hypocrite in his whole course ; and he who is but negligent in them , is equally negligent in all other duties . now whereas our whole obedience unto god ought to be our reasonable service , rom. . . how can it be expected that it should be so , when the foundation of it is laid in such an irrational supposition , that men should not pray themselves what they are able , but read the forms of others instead thereof , which they do not understand ? . all the examples we have in the scripture of the prayers of the holy men of old , either under the old testament or the new , were all of them the effects of their own ability in expressing the gracious conceptions of their minds , wrought in them by the holy ghost in the way and manner before described . i call it their own ability , in opposition to all outward aids and assistances from others , or an antecedaneous prescription of a form of words unto themselves . not one instance can be given to the contrary . sometimes it is said , they spread forth their hands , sometimes that they listed up their voices , sometimes that they fell upon their knees and cryed ; sometimes that they poured out their hearts when overwhelmed , all according unto present occasions and circumstances . the solemn benediction of the priests instituted of god , like the present forms in the administration of the sacraments , were of another consideration , as shall be shewed . and as for those who by immediate inspiration gave out and wrote discourses in the form of prayers , which were in part mystical , and in part prophetical , we have before given an account concerning them . some plead indeed , that the church of the jews under the second temple had sundry forms of prayers in use among them , even at the time when our saviour was conversant in the temple and their synagogues . but they pretend and plead what they cannot prove ; and i challenge any learned man to give but a tolerable evidence unto the assertion . for what is found to that purpose among the talmudists , is mixed with such ridiculous fables ( as the first , suiting the number of their prayers to the number of the bones in the back of a man ) as fully defeats its own evidence . ( . ) the commands which are given us to pray thus according unto our own abilities , are no more nor less than all the commands we have in the scripture to pray at all . not one of them hath any regard or respect unto outward forms , aids or helps of prayer . and the manner of prayer it self is so described , limited and determined , as that no other kind of prayer can be intended . for whereas we are commanded to pray in the spirit , to pray earnestly and servently , with the mind and understanding , continually with all manner of prayer and supplication , to make our requests known unto god , so as not to take care our selves about our present concerns , to pour out our hearts unto god , to cry abba father by the spirit and the like ; i do not understand how those things are suited unto any kind of prayer , but only that which is from the ability which men have received for the entire discharge of that duty . for there are evidently intimated in these precepts and directions , such various occasional workings of our minds and spirits , such actings of gracious affections , as will not comply with a constant use of a prescribed form of words . ( . ) when we speak of mens own ability in this matter , we do include therein the conscientious diligent use of all means which god hath appointed for the communication of this ability unto them , or to help them in the due use , exercise and improvement of it . such means there are , and such are they to attend unto . as ( . ) the diligent searching of our own hearts in their frames , dispositions , inclinations and actings , that we may be in some measure acquainted with their state and condition towards god. indeed the heart of man is absolutely unsearchable unto any but god himself , that is , as unto a compleat and perfect knowledge of it . hence david prays , that god would search and try him , and lead and conduct him by his grace according unto what he found in him , and not leave him wholly to act or be acted according unto his own apprehensions of himself , psal. . , . but yet where we do in sincerity enquire into them , by the help of that spiritual light which we have received , we may discern so much of them as to guide us aright in this and all other duties . if this be neglected , if men live in the dark unto themselves , or satisfie themselves only with an acquaintance with those things which an accusing conscience will not suffer them to be utterly ignorant of , they will never know either how to pray , or what to pray for in a due manner . and the want of a due discharge of this duty , which we ought continually to be exercised in , especially on the account of that unspeakable variety of spiritual changes which we are subject unto , is a cause of that barrenness in prayer which is found among the most , as we have observed . he that would abound in all manner of supplication which is injoined us , who would have his prayers to be proper , useful , fervent , must be diligent in the search and consideration of his own heart , with all its dispositions and inclinations , and the secret guilt which it doth variously contract . ( . ) constant diligent reading of the scriptures is another duty that this ability greatly depends upon . from the precepts of god therein may we learn our own wants , and from his promises the relief which he hath provided for them . and these things ( as hath been shewed ) supply us with the matter of prayer . moreover we thence learn what words and expressions are meet and proper to be used in our accesses unto god. no words nor expressions in themselves or their signification are meet or acceptable herein , but from their analogie unto those in the scripture which are of gods own teaching and directions . and where men are much conversant in the word , they will be ready for and furnished with meet expressions of their desires to god always . this is one means whereby they may become so to be . and other helps of the like nature , might be insisted on . ( . ) there is an use herein of the natural abilities of invention , memory and elocution . why should not men use in the service and worship of god what god hath given them , that they may be able to serve and worship him ? yea , it setteth off the use and excellency of this spiritual gift , that in the exercise of it , we use and act our natural endowments and abilities , as spiritualised by grace , which in the way , set up in competition with it , cannot be done . the more the soul is engaged in its faculties and powers , the more intent it is in and unto the duty . nor do i deny but that this gift may be varied in degrees and divers circumstances according unto these abilities , though it have a being of its own , distinct from them . even in extraordinary gifts , as in the receiving and giving out of immediate revelations from god , there was a variety in outward modes and circumstances which followed the diversity and variety of the natural abilities and qualifications of them who were imployed in that work. much more may this difference both be , and appear , in the exercise of ordinary gifts , which do not so absolutely influence and regulate the faculties of the mind , as the other . and this difference we find by experience among them who are endowed with this spiritual ability . all men who have the gift of prayer , do not pray alike , as to the matter of their prayers or the manner of their praying ; but some do greatly excel others , some in one thing , some in another . and this doth in part , proceed from that difference that is between them in the natural abilities of invention , judgment , memory , elocution , especially as they are improved by exercise in this duty . but yet neither is this absolutely so , nor doth the difference in this matter , which we observe in constant experience , depend solely hereon . for if it did , then those , who having received this spiritual ability , do excel others in those natural endowments , would also constantly excel them in the exercise of the gift it self ; which is not so , as is known to all who have observed any thing in this matter . but the exercise of these abilities in prayer depends on the especial assistance of the spirit of god. and for the most part the gift , as the scion ingrafted or inoculated , turns the nature of those abilities into it self , and modifieth them according unto its own efficacy and virtue , and is not it self changed by them . evidently that which makes any such difference in the discharge of this duty , as wherein the edification of others is concerned , is the frequent conscientious exercise of the gift received , without which , into whatever stock of natural abilities it may be planted , it will neither thrive nor flourish . ( . ) spiritual gifts are of two sorts , ( . ) such as are distinct from all other abilities , having their whole foundation , nature and power in themselves . such were the extraordinary gifts of miracles , healing , tongues , and the like . these were entire in themselves , not built upon or adjoyned unto any other gifts or graces whatever . ( . ) such as were adjuncts of , or annexed unto , any other gifts or graces , without which they could have neither place nor use . as the gift of utterance depends on wisdom and knowledge . for utterance without knowledge , or that which is any thing but the way of expressing sound knowledge unto the benefit of others , is folly and babling . and of this latter sort is the gift of prayer , as under our present consideration with respect unto the interest of words in that duty . and this we affirm to be a peculiar gift of the holy ghost , and shall now farther prove it so to be . for , ( . ) it is an inseparable adjunct of that work of the spirit , which we have described , and is therefore from him who is the author of it . for he who is the author of any thing as to its being , is the author of all its inseparable adjuncts . that the work of enabling us to pray , is the work of the spirit hath been proved ; and it is an immeasurable boldness for any to deny it , and yet pretend themselves to be christians . and he is not the author of any one part of this work , but of the whole , all that whereby we cry abba father . hereunto the expressions of the desires of our souls , in words suited unto the acting of our own graces and the edification of others , doth inseparably belong . when we are commanded to pray , if our necessity , condition , edification , with the advantage and benefit of others , do require the use of words in prayer , then are we so to pray . for instance , when a minister is commanded to pray in the church or congregation , so as to go before the flock in the discharge of that duty , he is to use words in prayer . yet are we not in such cases required to pray any otherwise than as the spirit is promised to enable us to pray , and so as that we may still be said to pray in the holy ghost . so therefore to pray , falls under the command and promise , and is a gift of the holy spirit . and the nature of the thing it self , that is the duty of prayer , doth manifest it . for all that the spirit of god works in our hearts with respect unto this duty , is in order unto the expression of it ; for what he doth is to enable us to pray . and if he gives not that expression , all that he doth besides , may be lost as to its principal end and use. and indeed all that he doth in us , where this is wanting , or that in fixed meditation , which in some particular cases is equivalent thereunto , riseth not beyond that frame which david expresseth by his keeping silence , whereby he declares an estate of trouble , wherein yet he was not freely brought over to deal with god about it , as he did afterwards by prayer , and found relief therein . that which with any pretence of reason can be objected hereunto , namely , that not any part only , but the whole duty of prayer as we are commanded to pray , is an effect in us of the holy spirit as a spirit of grace and supplication , or that the grace of prayer and the gift of prayer as some distinguish , are inseparable , consists in two unsound consequents , which as is supposed , will thence ensue . as ( . ) that every one who hath the grace of prayer , as it is called , or in whom the holy spirit worketh the gracious disposition before described , hath also the gift of prayer , seeing these things are inseparable . and ( . ) that every one who hath the gift of prayer , or who hath an ability to pray with utterance , unto the edification of others , hath also the grace of prayer , or the actings of saving grace in prayer , which is the thing intended . but these things it will be said , are manifestly otherwise , and contrary to all experience . ans. ( . ) for the first of these inferences , i grant it follows from the premises , and therefore affirm that it is most true under the ensuing limitations . ( . ) we do not speak of what is called the grace of prayer in its habit or principle , but in its actual exercise . in the first respect , it is in all that are sanctified , even in those infants that are so from the womb. it doth not hence follow that they must also have the gift of prayer , which respects only grace in its exercise . and thus our meaning is , that all those in whom the spirit of god doth graciously act faith , love , delight , desire , in a way of prayer unto god , have an ability from him to express themselves in vocal prayer . ( . ) it is required hereunto that such persons be found in a way of duty ; and so meet to receive the influential assistance of the holy spirit . whoever will use , or have the benefit of any spiritual gift , must himself in a way of duty , stir up by constant and frequent exercise , the ability wherein it doth consist . stir up the gift of god that is in thee , tim. . . and where this duty is neglected , which neglect must be accounted for , it is no wonder if any persons who yet may have , as they speak , the grace of prayer , should not yet have the gift or a faculty to express their minds and desires in prayer by words of their own . some think there is no such ability in any , and therefore never look after it in themselves , but despise whatever they hear spoken unto that purpose . what assistance such persons may have in their prayers from the spirit of grace , i know not ; but it is not likely they should have much of his aid or help in that wherein they despise him . and some are so accustomed unto , and so deceived by pretended helps in prayer , as making use of , or reading prayers by others composed for them , that they never attempt to pray for themselves , but always think they cannot do , that which indeed they will not . as if a child being bred up among none but such impotent persons as go on crutches , as he groweth up , should refuse to try his own strength , and resolve himself to make use of crutches also . good instruction or some sudden surprizal with fear , removing his prejudice , he will cast away this needless help , and make use of his strength . some gracious persons brought up where forms of prayer are in general use , may have a spiritual ability of their own to pray , but neither know it , nor ever try it , through a compliance with the principles of their education ; yea so as to think it impossible for them to pray any otherwise . but when instruction frees them from this prejudice , or some suddain surprizal with fear or affliction cast them into an entrance of the exercise of their own ability in this kind , their former aids and helps quickly grow into disuse with them . ( . ) the ability which we ascribe unto all who have the gracious assistance of the spirit in prayer , is not absolute , but suited unto their occasions , conditions , duties , callings and the like . we do not say , that every one who hath received the spirit of grace and supplication , must necessarily have a gift , enabling him to pray as becomes a minister in the congregation , or any person on the like solemn occasion ; no , nor yet it may be to pray in a family , or in the company of many , if he be not in his condition of life called thereunto . but every one hath this ability according to his necessity , condition of life and calling . he that is only a private person hath so , and he who is the ruler of the family hath so , and he that is a minister of the congregation hath so also . and as god enlargeth mens occasions and calls , so he will enlarge their abilities , provided they do what is their duty to that end and purpose ; for the slothful , the negligent , the fearful , those that are under the power of prejudices , will have no share in this mercy . this therefore is the summ of what we affirm in this particular . every adult person who hath received , and is able to exercise grace in prayer , any saving grace , without which prayer it self is an abomination , if he neglect not the improvement of the spiritual aids communicated unto him , doth so far partake of this gift of the holy spirit as to enable him to pray according as his own occasions and duty do require . he who wants mercy for the pardon of sin , or supplies of grace for the sanctification of his person , and the like ; if he be sensible of his wants , and have gracious desires after this supply wrought in his heart , will be enabled to ask them of god in an acceptable manner , if he be not wofully and sinfully wanting unto himself and his own duty . secondly , as to the second inference , namely , that if this ability be inseparable from the gracious assistance of the spirit of prayer , then whosoever hath this gift and ability , he hath in the exercise of it that gracious assistance , or he hath received the spirit of grace , and hath saving graces , acted in him : i answer , ( . ) it doth not follow on what we have asserted . for although whereever is the grace of prayer , there is the gift also in its measure ; yet it follows not , that where the gift is , there must be the grace also . for the gift is for the graces sake , and not on the contrary . grace cannot be acted without the gift , but the gift may without grace . ( . ) we shall assent that this gift doth grow in another soyl , and hath not its root in it self . it followeth on , and ariseth from , one distinct part of the work of the holy spirit , as a spirit of supplication , from which it is inseparable . and this is his work on the mind , in acquainting it with the things that are to be prayed for , which he doth both in the inward convictions of mens own souls , and in the declaration made thereof in the scripture . now this may in some be only a common work of illumination which the gift of vocal prayer may flow from and accompany , when the spirit of grace and supplication works no farther in them . wherefore it is acknowledged that men in whom the spirit of grace did never reside nor savingly operate , may have the gift of utterance in prayer unto their own and others edification . for they have the gift of illumination , which is its foundation , and from which it is inseparable . where this spiritual illumination is not granted in some measure , no abilities , no industry can attain the gift of utterance in prayer unto edification . for spiritual light is the matter of all spiritual gifts , which in all their variety , are but the various exercise of it . and to suppose a man to have a gift of prayer without it , is to suppose him to have a gift to pray for he knows not what ; which real or pretended enthusiasms we abhor . wherefore , where-ever is this gift of illumination and conviction , there is such a foundation of the gift of prayer , as that it is not ordinarily absent in some measure , where due use and exercise are observed . add unto what hath been spoken , that the duty of prayer ordinarily is not compleat , unless it be expressed in words . it is called pleading with god , filling our mouths with arguments , crying unto him , and causing him to hear our voice ; which things are so expressed , not that they are any way needful unto god , but unto us . and whereas it may be said that all this may be done in prayer by internal meditation , where no use is made of the voice , or of words , as it is said of hanna that she prayed in her heart , but her voice was not heard , sam. . . i grant , in some cases it may be so , where the circumstances of the duty do not require it should be otherwise ; or where the vehemency of afflictions which cause men to cry out and roar , will permit it so to be . but withal i say that in this prayer by meditation , the things and matter of prayer are to be formed in the mind into that sence and those sentences which may be expressed ; and the mind can conceive no more in this way of prayer than it can express . so of hanna it is said , when she prayed in her heart , and as she said her self out of the abundance of her meditation , ver . . that her lips moved though her voice was not heard ; she not only framed the sense of her supplications into petitions , but tacitely expressed them to her self . and the obligation of any person unto prescribed forms , is as destructive of prayer by inward meditation , as it is of prayer conceived and expressed ; for it takes away the liberty , and prevents the ability of framing petitions or any other parts of prayer in the mind , according to the sense which the party praying hath of them . wherefore if this expression of prayer in words do necessarily belong unto the duty it self , it is an effect of the holy spirit , or he is not the spirit of supplication unto us . secondly , utterance is a peculiar gift of the holy ghost ; so it is mentioned cor. . . cor. . . eph. . . col. . . and hereof there are two parts , or there are two duties to be discharged by vertue of it . ( . ) an ability to speak unto men in the name of god in the preaching of the word . ( . ) an ability to speak unto god for our selves , or in the name and on the behalf of others . and there is the same reason of utterance in both these duties . and in each of them it is equally a peculiar gift of the spirit of god : see cor. . . cor. . . eph. . . col. . . the word used in these places is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speech , which is well rendred , utterance , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , facultas & libertas dicendi ; an ability , and liberty to speak out the things we have conceived . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eph. . . utterance in the opening of the mouth with boldness , or rather freedom of speech . this in sacred things , in praying and preaching , is the gift of the holy spirit ; and as such , are we enjoyned to pray for it , that it may be given unto us or others , as the edification of the church doth require . and although this gift may by somebe despised , yet the whole edification of the church depends upon it ; yea the foundation of the church was laid in it , as it was an extraordinary gift , acts . . and its superstructure is carryed on by it . for it is the sole means of publick or solemn entercourse between god and the church . it is so if there be such a thing as the holy ghost , if there be such things as spiritual gifts . the matter of them is spiritual light , and the manner of their exercise is utterance . this gift or ability , as all others of the like nature , may be considered either as to the habit , or as to the external exercise of it . and those who have received it in the habit , have yet experience of great variety in the exercise , which in natural and moral habits , where the same preparations preceed , doth not usually appear . for as the spirit of grace is free , and acts arbitrarily , with respect unto the persons unto whom he communicates the gift it self ; for he divideth to every man as he will ; so he acteth also as he pleases in the exercise of those gifts and graces which he doth bestow . hence believers do sometimes find a greater evidence of his gracious working in them in prayer , or of his assistance to pray , as also enlargment in utterance , than at other times ; for in both he breatheth and acteth as he pleaseth . these things are not their own , not absolutely in their own power , nor will either the habitual grace they have received , enable them to pray graciously , nor their gift of utterance unto edification , without his actual excitation of that grace and his assistance in the exercise of that gift . both the conceiving and utterance of our desires in an acceptable manner are from him , and so are all spiritual enlargements in this duty . vocal prayer whether private or publick , whereof we speak , is the uttering of our desires and requests unto god ; called the making of our requests known unto him , phil. . . this utterance is a gift of the holy ghost , so also is prayer as to the manner of the performance of it by words in supplication . and if any one say he cannot so pray suitable unto his own occasions , he doth only say , that he is a stranger to this gift of the holy ghost , and if any one will not , by him it is despised . and if these things are denyed by any , because they understand them not , we cannot help it . thirdly , it is the holy spirit that enables men to discharge and perform every duty that is required of them in a due manner , so that without his enabling of us we can do nothing as we should . as this hath been sufficiently confirmed in other discourses on this subject , so we will not always contend with them by whom such fundamental principles of christianity are denyed , or called into question . and he doth so , with respect unto all sorts of duties , whether such as are required of us by vertue of especial office and calling , or on the more general account of an holy conversation according to the will of god : and vocal prayer is a duty under both these considerations . for ( . ) it is the duty of the ministers of the gospel by vertue of especial office ; supplications , prayers , intercessions and giving of thanks are to be made in the assemblies of the church , tim. . . herein it is the office and duty of ministers to go before the congregation , and to be as the mouth of the church unto god. the nature of the office and the due discharge of it , with what is necessary unto the religious worship of publick assemblies , manifest it so to be . the apostles , as their example , gave themselves continually unto prayer and the ministry of the word , acts . . it is therefore the gift of the holy ghost whereby these are enabled so to do . for of themselves they are not able to do any thing . this is one of those good gifts , which is from above and cometh down from the father of lights , jam. . . and these gifts do they receive for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ , eph. . . utterance therefore in praying and preaching , is in them the gift of the holy ghost with respect unto their office. and that such a gift , as those who are utterly destitute of it , cannot discharge their office unto the edification of the church . let men pretend what they please , if a spiritual ability in praying and preaching belong not necessarily unto the office of the ministry , no man can tell what doth so , or what the office signifies in the church . for no other ordinance can be administred without the word and prayer , nor any part of rule it self in a due manner . and to deny these to be gifts of the holy ghost , is to deny the continuance of his dispensation unto and in the church , which at once overthrows the whole truth of the gospel , and the sole foundation that the ministry of it is built upon . ( . ) the like may be spoken with respect unto duties to be performed by vertue of our general vocation . such are the duties of parents and masters of families . i know not how far any are gone in ways of prophaneness , but hope none are carried unto such a length , as to deny it to be the duty of such persons to pray with their families as well as for them . the families that call not on the name of the lord are under his curse . and if this be their duty , the performance of it must be by the aid of the spirit of god , by vertue of the general rule we proceed upon . fourthly , the benefit , profit , advantage and edification of particular persons , of families , but especially of the church in its assemblies in and by the use and exercise of this gift , are such and so great , as that it is impious not to ascribe it to the operation of the holy spirit . men are not of themselves without his especial aid , authors or causers of the principal spiritual benefit and advantage which the church receiveth in the world. if they are so , or may be so , what need is there of him or his work for the preservation and edification of the church ? but that it hath this blessed effect and fruit , we plead the experience of all who desire to walk before god in sincerity , and leave the determination of the question unto the judgment of god himself : nor will we at present refuse in our plea , a consideration of the different condition as to an holy conversation , between them who constantly in their life and at their death give this testimony , and theirs by whom it is opposed and denyed . we are none of us to be ashamed of the gospel of christ , nor of any effect of his grace . it must therefore be said that the experience which believers of all sorts , have of the spiritual benefit and advantage of this ability , both in themselves and others , is not to be moved or shaken by the cavils or reproaches of such , who dare profess themselves to be strangers thereunto . fifthly , the event of things may be pleaded in evidence of the same truth . for were not the ability of praying a gift of him , who divideth to every one according unto his own will , there would not be that difference as to the participation of it among those , who all pretend unto the faith of the same truth , as there is openly and visibly in the world. and if it were a matter purely of mens natural abilities , it were impossible that so many , whose concern it is in the highest degree to be interessed in it , should be such strangers to it , so unacquainted with it , and so unable for it . they say indeed , it is but the meer improvement of natural abilities with confidence and exercise . let it be supposed for once , that some of them at least , have confidence competent unto such a work , and let them try what success meer exercise will furnish them withal . in the mean time i deny that without that illumination of the mind , which is a peculiar gift of the holy ghost , the ability of prayer treated of , is attainable by any . and it will be a hard thing to perswade persons of any ordinary consideration , that the difference which they do or may discover between men as to this gift and ability , proceeds meerly from the difference of their natural and acquired abilities , wherein as it is strenuously pretended , the advantage is commonly on that side which is most defective herein . some perhaps may say , that they know there is nothing in this faculty but the exercise of natural endowments with boldness and elocution , and that because they themselves were expert in it , and found nothing else therein , on which ground they have left it for that which is better . but for evident reasons we will not be bound to stand unto the testimony of those men , although they shall not here be pleaded . in the mean time we know that from him which hath not , is taken away that which he had . and it is no wonder if persons endowed sometimes with a gift of prayer proportionable unto their light and illumination , improving neither the one nor the other , as they ought , have lost both their light and gift also . and thus suitably unto my design and purpose i have given a delineation of the work of the holy ghost , as a spirit of grace and supplication , promised unto and bestowed on all believers , enabling them to cry abba father . chap. ix . duties inferred from the preceding discourse . the issue of all inquiries in these things , is , how we may improve them unto obedience in the life of god. for if we know them , happy are we if we do them , and not otherwise . and our practice herein may be reduced unto these two heads , ( . ) a due and constant returning of glory unto god on the account of his grace in that free gift of his , whose nature we have enquired into . ( . ) a constant attendance unto the duty which we are graciously enabled unto thereby . and , ( . ) we ought continually to bless god and give * glory to him for this great priviledge of the spirit of grace and supplication granted unto the church . this is the principal means on their part , of all holy entercourse with god , and of giving glory unto him . how doth the world which is destitute of this fruit of divine bounty , grope in the dark and wander after vain imaginations , whilst it knows not how to manage its convictions , nor how at all to deal with god about its concerns ? that world which cannot receive the spirit of grace and truth , can never have ought to do with god in a due manner . there are by whom this gift of god is despised , is reviled , is blasphemed ; and under the shades of many pretences do they hide themselves from the light in their so doing . but they know not what they do , nor by what spirit they are acted . our duty it is to pray that god would pour forth his spirit even on them also , who will quickly cause them to look on him whom they have pierced and mourn . and it appears two ways how great a mercy it is to enjoy and improve this priviledge , ( . ) in that both the psalmist and the prophet pray directly in a spirit of prophecy and without limitation , that god would pour out his fury on the families that call not on his name , psal. . . jer. . . and ( . ) in that the whole work of faith in obedience is denominated from this duty of prayer . for so it is said , that whosoever shall call on the name of the lord , shall be saved , rom. . . for invocation or prayer in the power of the spirit of grace and supplications , is an infallible evidence and fruit of saving faith and obedience ; and therefore is the promise of salvation so eminently annexed unto it ; or it is placed by a synecdoche , for the whole worship of god and obedience of faith. and it were endless to declare the benefits that the church of god , and every one that belongeth thereunto , hath thereby . no heart can conceive that treasury of mercies which lye in this one priviledge , in having liberty and ability to approach unto god at all times according unto his mind and will. this is the relief , the refuge , the weapons , and assured refreshment of the church in all conditions . ( . ) it is a matter of praise and glory to god in an especial manner , that he hath granted an ampliation of this priviledge under the gospel . the spirit is now poured forth from above , and enlarged in his dispensation both intensively and extensively . those on whom he is bestowed , do receive him in a larger measure than they did formerly under the old testament . thence is that liberty and boldness in their access unto the throne of grace and their crying abba father , which the apostle reckons among the great priviledges of the dispensation of the spirit of christ , which of old they were not partakers of . if the difference between the old testament state and the new , lay only in the outward letter and the rule thereof , it would not be so easily discerned on which side the advantage lay ; especially methinks it should not be so by them , who seem really to preferr the pomp of legal worship , before the plainness and simplicity of the gospel . but he who understands what it is , not to receive the spirit of bondage to fear , but to receive the spirit of adoption whereby we cry abba father , and what it is to serve god in the newness of the spirit and not in the oldness of the letter , understands their difference well enough . and i cannot but admire that some will make use of arguments , or a pretence of them , for such helps and forms of prayer as seem not compliant with the work of the spirit of supplication before described , from the old testament , and the practice of the church of the jews before the time of our saviour , though indeed they can prove nothing from thence . for do they not acknowledge that there is a more plentiful effusion of the spirit on the church under the new testament than of the old ? to deny it , is to take away the principal difference between the law and the gospel . and is not the performance of duties to be regulated according to the supplies of grace ? if we should suppose that the people being then carnal , and obliged to the observation of carnal ordinances , did in this particular stand in need of forms of prayer , which indeed they did not , of those which were meerly so , and only so ; nor had , that we know of , any use of them ; doth it follow , that therefore believers under the new testament , who have unquestionably a larger portion of the spirit of grace and supplication poured on them , should either stand in need of them , or be obliged unto them ? and it is in vain to pretend a different dispensation of the spirit unto them and us , where different fruits and effects are not acknowledged . he that hath been under the power of the law , and hath been set free by the law of the spirit of life in christ jesus , knows the difference , and will be thankful for the grace that is in it . again , it is extensively enlarged , in that it is now communicated unto multitudes ; whereas of old it was confined unto a few . then the dews of it only watered the land of canaan , and the posterity of abraham according to the flesh ; now the showrs of it are poured down on all nations , even all that in every place call on the name of jesus christ our lord , both theirs and ours . in every assembly of mount zion , through the world , called according to the mind of christ , prayers and supplications are offered unto god , through the effectual working of the spirit of grace and supplication , unless he be despised . and this is done in the accomplishment of that great promise , mal. . . for from the rising of the sun to the going down of the same , my name shall be great among the gentiles , and in every place incense shall be offered unto my name , and a pure offering ; for my name shall be great among the heathens , saith the lord of hosts . prayer and praises in the assemblies of the saints , is the pure offering and that sacrifice which god promiseth shall be offered unto him . and this oblation is not to be kindled without the eternal fire of the spirit of grace . no sacrifice was to be offered of old , but with fire taken from the altar . be it what it would , if it were offered with strange fire , it was an abomination ; hence they were all called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firings of the lord. and this was in a resemblance of the holy ghost . whence christ is said to offer himself to god , through the eternal spirit . and so must we do our prayers . in the fruits and effects of his workslyes all the glory and beauty of our assemblies and worship . take them away and they are contemptible , dead and carnal . and he carrieth this work into the families of them that do believe . every family apart is enabled to pray and serve god in the spirit ; and such as are not , do live in darkness all their dayes . he is the same to believers all the world over , in their closets or their prisons . they have all , where ever they are , an access by one spirit unto the father , eph. . . and for this enlargement of grace , god justly expects a revenue of glory from us . ( . ) it is assuredly our duty to make use of the gift of the spirit as that which is purchased for us by christ , * and is of inestimable advantage unto our souls . there are two ways whereby men may be guilty of the neglect of this heavenly favour ; ( . ) they are so when the gift it self is not valued nor sought after nor endeavoured to be attained . and this is done under various pretences : some imagine that it is no gift of the spirit , and so despise it ; others think that either by them it is not attainable , or that if it be attained , it will not answer their labour in it , and diligence about it , which it doth require ; and therefore take up with another way and means , which they know to be more easy , and hope to be as useful . by many the whole duty is despised , and consequently all assistance in the performance of it is so also . none of those do i speak unto at present . but ( . ) we are guilty of this neglect when we do not constantly and diligently on all occasions make use of it for the end for which it is given us ; yea abound in the exercise of it . have you an ability to pray always freely given you by the holy ghost , why do you not pray always , in private , in families , according to all occasions and opportunities administred ? of what concernment unto the glory of god , and in our life unto him , prayer is , will be owned by all . it is that only single duty wherein every grace is acted , every sin opposed , every good thing obtained , and the whole of our obedience in every instance of it , is concerned . what difficulties lye in the way of its due performance , what discouragements rise up against it , how unable we are of our selves in a due manner to discharge it , what aversation there is in corrupted nature unto it , what distractions and weariness are apt to befall us under it , are generally known also unto them who are any way exercised in these things . yet doth the blessedness of our present and future condition much depend thereon . to relieve us against all these things , to help our infirmities , to give us freedom , liberty and confidence in our approaches to the throne of grace , to enable us as children to cry abba father , with delight and complacency , is this gift of the spirit of grace and supplication given unto us by jesus christ. who can express how great a folly and sin it is , not to be found in the constant exercise of it ? can we more by any means grieve this holy spirit and endamage our own souls ? hath god given unto us the spirit of grace and supplication , and shall we be remiss , careless , and negligent in prayer ? is not this the worst way whereby we may quench the spirit , which we are so cautioned against ? can we go from day to day in the neglect of opportunities , occasions and just seasons of prayer ? how shall we answer the contempt of this gracious aid offered us by jesus christ ? do others go from day to day in a neglect of this duty , in their closets and families ? blame them not , or at least they are not worthy of so much blame as we . they know not how to pray , they have no ability for it . but for those to walk in a neglect hereof , who have received this gift of the holy ghost enabling them thereunto , making it easy unto them , and pleasant unto the inner man , how great an aggravation is it of their sin ? shall others at the tinkling of a bell , rise and run unto prayers to be said or sung , wherein they can have no spiritual interest , only to pacify their consciences and comply with the prejudices of their education ? and shall we be found in the neglect of that spiritual aid which is graciously afforded unto us ? how will the blind devotion and superstition of multitudes , with their diligence and pains therein , rise up in judgment against such negligent persons ? we may see in the papacy , how upon the ringing of a bell , or the lifting up of any ensign of superstition , they will some of them rise at midnight ; others in their houses , yea in the streets , fall on their knees unto their devotions : having lost the conduct of the spirit of god , and his gracious guidance unto the performance of duty in its proper seasons , they have invented ways of their own to keep up a frequency in this duty after their manner , which they are true and punctual unto . and shall they who have received that spirit which the world cannot receive , be treacherous and disobedient unto his motions , or what he constantly inclines and enables them unto ? besides all other disadvantages which will accrew hereby unto our souls , who can express the horrible ingratitude of such a sin ? i press it the more , and that unto all sorts of prayer , in private , in families , in assemblies for that end , because the temptations and dangers of the daies wherein we live do particularly and eminently call for it . if we would talk less , and pray more about them , things would be better than they are in the world ; at least we should be better enabled to bear them and undergo our portion in them with the more satisfaction . to be negligent herein , at such a season , is a sad token of such a security as foreruns destruction . ( . ) have any received this gift of the holy ghost , let them know that it is their duty to cherish it , to stir it up and improve it ; it is freely bestowed , but it is carefully to be preserved . it is a gospel talent given to be traded withal , and thereby to be encreased . there are various degrees and measures of this gift , in those that do receive it . but what ever measure any one hath , from the greatest to the least , he is obliged to cherish , preserve and improve . we do not assert such a gift of prayer , as should render our diligence therein unnecessary ; or the exercise of our natural abilities useless . yea the end of this gift is to enable us to the diligent exercise of the faculties of our souls in prayer in a due manner . and therefore as it is our duty to use it , so it is to improve it . and it is one reason against the restraint of forms , because there is in them too little exercise of the faculties of our minds in the worship of god. therefore this being our duty , it may be enquired by what way or means we may stir up this grace and gift of god , so at least , as that if through any weakness or infirmity of mind , we thrive not much in the outward part if it ; yet that we decay not , nor lose what we have received . the gifts of the holy ghost are the fire that kindleth all our sacrifices to god. now although that fire of old on the altar first came down from heaven , or forth from the lord , levit. . . yet after it was once there placed , it was always to be kept alive with care and diligence ; for otherwise it would have been extinguished as any other fire , levit. . , . hence the apostle warns timothy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tim. . . to excite and quicken the fire of his gift ; blowing off the ashes and adding fuel unto it . now there are many things that are useful and helpful unto this end : as , ( . ) a constant consideration and observation of our selves , our own hearts , with our spiritual state and condition . thence are the matters of our requests or petitions in prayer to be taken , psal. . . and as our state in general by reason of the depths and deceitfulness of our hearts , with our darkness in spiritual things , is such as will find us matter of continual search and examination all the daies of our lives , as is expressed in those prayers , psal. . . psal. . , . so we are subject unto various changes and alterations in our spiritual frames and actings every day ; as also unto temptations of all sorts . about these things according as our occasions and necessities do require , are we to deal with god in our supplications , phil. . . how shall we be in a readiness hereunto , prepared with the proper matter of prayer , if we neglect a constant and diligent observation of our selves herein , or the state of our own souls ? this being the food of the gift , where it is neglected , the gift it self will decay . if men consider only a form of things in a course , they will quickly come to a form of words . to assist us in this search and examination of our selves , to give light into our state and wants , to make us sensible thereof , is part of the work of the spirit , as a spirit of grace and supplication ; and if we neglect our duty towards him herein , how can we expect that he should continue his aid unto us , as to the outward part of the duty ? wherefore let a man speak in prayer with the tongues of men and angels , to the highest satisfaction , and it may be , good edification of others ; yet if he be negligent , if he be not wise and watchful in this duty of considering the state , actings and temptations of his own soul , he hath but a perishing decaying outside and shell of this gift of the spirit . and those by whom this self-search and judgement is attended unto , shall ordinarily thrive in the power and life of this duty . by this means may we know the beginnings and entrances of temptation ; the deceitful actings of indwelling sin , the risings of particular corruptions , with the occasions yielding them advantages and power ; the supplies of grace which we dayly receive and waies of deliverance . and as he who prayeth without a due consideration of these things , prayeth at random , fighting uncertainly as one beating the air ; so he whose heart is filled with a sense of them , will have always in a readiness the due matter of prayer , and will be able to fill his mouth with pleas and arguments whereby the gift it self will be cherished and strengthned . ( . ) constant searching of the scripture unto the same purpose is another subservient duty unto this of prayer it self . that is the glass , wherein we may take the best view of our selves , because it at once represents both what we are , and what we ought to be ; what we are in our selves , and what we are by the grace of god ; what are our frames , actions and ways , and what is their defect in the sight of god. and an higher instruction what to pray for , or how to pray , cannot be given us , psal. . , , . some imagine that to search the scriptures , thence to take forms of speech , or expressions accommodated unto all the parts of prayer , and to set them in order or retain them in memory , is a great help to prayer . whatever it be , it is not that which i intend at present . it is most true if a man be mighty in the scriptures , singularly conversant and exercised in them , abounding in their senses and expressions , and have the help of a faithful memory withal , it may exceedingly further and assist him in the exercise of this gift unto the edification of others . but this collection of phrases , speeches , and expressions , where perhaps the mind is barren in the sense of the scripture , i know not of what use it is . that which i press for , is a diligent search into the scripture as to the things revealed in them . for therein are our wants in all their circumstances and consequents discovered and represented unto us , and so are the supplies of grace and mercy which god hath provided for us ; the former with authority to make us sensible of them , and the latter with that evidence of grace and faithfulness , as to encourage us to make our requests for them . the word is the instrument whereby the holy spirit reveals unto us our wants , when we know not what to ask , and so enables us to make intercessions according to the mind of god , rom. . yea who is it , who almost at any time reading the scripture with a due reverence of god , and subjection of conscience unto him , that hath not some particular matter of prayer or praise effectually suggested unto him ? and christians would find no small advantage on many accounts , not here to be insisted upon , if they would frequently , if not constantly turn what they read into prayer or praise unto god , whereby the instructions unto faith and obedience would be more confirmed in their minds , and their hearts be more engaged into their practice . an example hereof we have , psal. . wherein all considerations of gods will and our duty are turned into petitions . ( . ) a due meditation on gods glorious excellencies , tends greatly to the cherishing of this gracious gift of the holy spirit . there is no example that we have of prayer in the scripture , but the entrance into it consists in expressions of the name , and most commonly of some other glorious titles of god ; whereunto the remembrance of some mighty acts of his power , is usually added . and the nature of the thing requires it should be so . for besides that god hath revealed his name unto us , for this very purpose that we might call upon him by the name which he owns and takes to himself , it is necessary we should by some external description determine our minds unto him , to whom we make our addresses , seeing we cannot conceive any image or idea of him therein . now the end hereof is twofold , ( . ) to ingenerate in us that reverence and godly fear , which is required of all that draw nigh to this infinitely holy god , lev. . . heb. . . the most signal incouragement unto boldness in prayer and an access to god thereby , is in heb. . , , , . with chap. . . into the holy place we may go with boldness , and unto the throne of grace . and it is a throne of grace that god in christ is represented unto us upon . but yet it is a throne still , whereon majesty and glory do reside . and god is always to be considered by us as on a throne . ( . ) faith and confidence are excited and acted unto a due frame thereby . for prayer is our betaking our selves unto god as our shield , our rock , and our reward , prov. . . wherefore a due previous consideration of those holy properties of his nature , which may encourage us so to do , and assure us in our so doing , is necessary . and this being so great a part of prayer the great foundation of supplication and praise , frequent meditation on these holy excellencies of the divine nature , must needs be an excellent preparation for the whole duty , by filling the heart with a sense of those things , which the mouth is to express , and making ready those graces for their exercise , which is required therein . ( . ) meditation on the mediation and intercession of christ , for our encouragement , is of the same importance and tendency . to this end spiritually is he proposed unto us , as abiding in the discharge of his priestly office , heb. . , . chap. . , , , . and this is not only an encouragement unto , and in our supplications , but a means to increase and strengthen the grace and gift of prayer it self . for the mind is thereby made ready to exercise it self about the effectual interposition of the lord christ at the throne of grace in our behalf , which hath a principal place and consideration in the prayers of all believers . and hereby principally may we try our faith of what race and kind it is , whether truly evangelical or no. some relate or talk that the eagle tries the eyes of her young ones , by turning them to the sun , which if they cannot look steadily on , she rejects them as spurious . we may truly try our faith by immediate intuitions of the sun of righteousness . direct faith to act it self immediately and directly on the incarnation of christ and his mediation , and if it be not of the right kind and race , it will turn its eye aside unto any thing else . gods essential properties , his precepts and promises it can bear a fixed consideration of ; but it cannot fix it self on the person and mediation of christ with steadiness and satisfaction . there is indeed much profession of christ in the world , but little faith in him . ( . ) frequency in exercise is the immediate way and means of the increase of this gift , and its improvement . all spiritual gifts are bestowed on men to be imployed and exercised : for the manifestation of the spirit is given to every one to profit withal , cor. . . god both requireth that his talents be traded withal , that his gifts be imployed and exercised , and will also call us to an account of the discharge of the trust committed unto us in them , see pet. . , . wherefore the exercise of this and of the like gifts tends unto their improvement on a double account . for ( . ) whereas they reside in the mind after the manner and nature of an habit or a faculty , it is natural that they should be encreased and strengthned by exercise , as all habits are by a multiplication of acts proceeding from them . so also by desuetude they will weaken , decay , and in the issue be utterly lost and perish . so is it with many as to the gift of prayer . they were known to have received it in some good measure of usefulness unto their own edification and that of others . but upon a neglect of the use and exercise of it in publick and private , which seldome goes alone without some secret or open enormities , they have lost all their ability , and cannot open their mouths on any occasion in prayer , beyond what is prescribed unto them , or composed for them . but the just hand of god is also in this matter , depriving them of what they had , for their abominable neglect of his grace and bounty therein . ( . ) the encrease will be added unto by vertue of gods blessing on his own appointment . for having bestowed their gifts for that end , where persons are faithful in the discharge of the trust committed unto them , he will graciously add unto them in what they have . this is the eternal law concerning the dispensation of evangelical gifts , unto every one that hath shall be given , and he shall have abundance ; but from him that hath not , shall be taken away , even that which he hath , mat. . . it is not the meer having or not having of them that is intended , but the using or not using of what we have received ; as is plain in the context . now i do not say that a man may or ought to exercise himself in prayer meerly with this design , that he may preserve and improve his gift . it may indeed in some cases be lawful for a man to have respect hereunto , but not only . as where a master of a family hath any one in his family who is able to discharge that duty and can attend unto it ; yet he will find it his wisdom not to omit his own performance of it , unless he be contented his gift , as to the use of his family , should wither and decay . but all that i plead is , that he who conscientiously , with respect unto all the ends of prayer , doth abound in the exercise of this gift , he shall assuredly thrive and grow in it , or at least preserve it in answer unto the measure of the gift of christ. for i do not propose these things , as though every man in the diligent use of them , may constantly grow and thrive in that part of the gift which consists in utterance and expression . for there is a measure of the gift of christ assigned unto every one whose bounds he shall not pass , eph. . . but in these paths and ways , the gift which they have received , will be preserved , kept thrifty and flourishing ; and from the least beginnings of a participation of it , they will be carryed on unto their own proper measure , which is sufficient for them . ( . ) constant fervency and intention of mind and spirit in this duty , works directly towards the same end. men may multiply prayers as to the outward work in them , and yet not have the least spiritual advantge by them . if they are dull , dead and slothful in them , if under the power of customariness and formality , what issue can they expect ? fervency and intention of mind quickneth and enlargeth the faculties , and leaveth vigorous impressions upon them of the things treated about , in our supplications . the whole soul is cast into the mould of the matter of our prayers , and is thereby prepared and made ready for continual fresh spiritual engagements about them . and this fervency we intend , consists not in the vehemency or loudness of words , but in the intention of the mind . for the earnestness or vehemency of the voice is allowable only in two cases : ( . ) when the edification of the congregation doth require it , which being numerous , cannot hear what is spoken unless a man lift up his voice . ( . ) when the vehemency of affections will bear no restraint , psal. . . heb. . . now as all these are means whereby the gift of prayer may be cherished , preserved and improved ; so are they all of them the ways whereby grace acts it self in prayer , and have therefore an equal respect unto the whole work of the spirit of supplication in us . . our duty it is to use this gift of prayer unto the ends for which it is freely bestowed on us . and it is given , ( . ) with respect unto themselves who do receive it ; and , ( . ) with respect unto the benefit and advantage of others . and with respect unto them that receive it , its end is , and it is a blessed means and help , to stir up , excite , quicken and act all those graces of the spirit whereby they have communion with god in this duty . such are faith , love , delight , joy and the like . for ( . ) under the conduct of this gift , the mind and soul are led into the consideration of , and are fixed on the proper objects of those graces , with the due occasions of their exercise . when men are bound unto a form , they can act grace only by the things that are expressed therein , which whatever any apprehend , is strait and narrow , compared with the extent of that divine entercourse with god , which is needful unto believers in this duty . but in the exercise of this gift there is no concernment of faith or love , or delight , but it is presented unto them , and they are excited unto a due exercise about them . unto this end therefore , is it to be used ; namely as a means to stir up and act those graces and holy affections , in whose working and exercise the life and efficacy of prayer doth consist . ( . ) although the exercise of the gift it self , ought to be nothing but the way of those graces acting themselves towards god in this duty , ( for words are supplied only to cloath and express gracious desires , and when they wholly exceed them , they are of no advantage ; ) yet as by vertue of the gift the mind is able to comprehend and manage the things about which those graces and gracious desires are to be exercised ; so in the use of expressions they are quickned and ingaged therein . for as when a man hath heard of a miserable object , he is moved with compassion towards it , but when he cometh to behold it , his own eye affecteth his heart , as the prophet speaks , lam. . . whereby his compassion is actually moved and encreased ; so although a man hath a comprehension in his mind of the things of prayer , and is affected with them , yet his own words also will affect his heart , and by reflection stir up and enflame spiritual affections . so do many even in private , find advantage in the use of their own gift , beyond what they can attain in meer mental prayer , which must be spoken unto afterwards . again , this gift respecteth others and is to be used unto that end. for as it is appointed of god to be exercised in societies , families , church-assemblies , and occasionally for the good of any ; so it is designed for their edification and profit . for there is in it an ability of expressing the wants , desires and prayers of others also . and as this discharge of the duty is in a peculiar manner incumbent on ministers of the gospel , as also on masters of families and others as they are occasionally called thereunto ; so they are to attend unto a fourfold direction therein : ( . ) unto their own experience , if such persons are believers themselves they have experience in their own souls of all the general concernments of those in the same condition . as sin worketh in one , so it doth in another ; as grace is effectual in one , so it is in another ; as he that prayeth , longeth for mercy and grace , so do they that joyn with him . of the same kind with his hatred of sin his love to christ , his labouring after holiness and conformity to the will of god , are also those in other believers . and hence it is that persons praying in the spirit according to their own experience , are oftentimes supposed by every one in the congregation rather to pray over their condition than their own . and so it will be whilst the same corruption in kind , and the same grace in kind , with the same kind of operations , are in them all . but this extends not it self unto particular sins and temptations , which are left unto every one to deal about between god and their own souls . ( . ) unto scripture light. this is that which lively expresseth the spiritual state and condition of all sorts of persons , namely , both of those that are unregenerate , and of those which are converted unto god. whatever that expresseth concerning either sort , may safely be pleaded with god in their behalf . and hence may abundant matter of prayer be taken for all occasions . especially may it be so in a peculiar manner from that holy summary of the churches desires to god , given us in the lords prayer . all we can duly apprehend , spiritually understand , and draw out of that myne and heavenly treasury of prayer , may be safely used in the name and the behalf of the whole church of god. but without understanding of the things intended , the use of the words prositeth not . ( ) unto an observation of their ways and walking , with whatever overt discovery they make of their condition and temptations . he who is constantly to be the mouth of others to god , is not to pray at random , as though all persons and conditions were alike unto him . none prayeth for others constantly by vertue of especial duty , but he is called also to watch over them and observe their ways . in so doing he may know that of their state , which may be a great direction unto his supplications with them and for them . yea without this no man can ever discharge this duty aright in the behalf of others , so as they may find their particular concernments therein . and if a minister be obliged to consider the ways , light , knowledge , and walking of his flock in his preaching unto them , that what he teacheth may be suited unto their edification ; he is no less bound unto the same consideration in his prayers also with them and for them , if he intends to pray unto their use and profit . the like may be said of others in their capacity . the wisdom and caution which are to be used herein , i may not here insist upon . ( . ) unto the account which they receive from themselves concerning their wants , their state and condition . this in some cases persons are obliged to give unto those whose duty it is to help them by their prayers , james . . and if this duty were more attended unto , the minds of many might receive inconceivable relief thereby . . let us take heed , ( . ) that this gift be not solitary , or alone ; and ( . ) that it be not solitarily acted at any time . when it is solitary , that is , where the gift of prayer is in the mind , but no grace to exercise in prayer in the heart ; it is at best but a part of that form of godliness which men may have , and deny the power thereof , and is therefore consistent with all sorts of secret lusts and abominations . and it were easy to demonstrate that whatever advantage others may have by this gift in them who are destitute of saving grace , yet themselves are many ways worsted by it . for hence are they lifted up with spiritual pride , which is the ordinary consequent of all unsanctified light ; and hereby do they countenance themselves against the reflections of their consciences on the guilt of other sins , resting and pleasing themselves in their own performances . but to the best observation that i have been able to make , of all spiritual gifts which may be communicated for a time unto unsanctified minds , this doth soonest decay and wither . whether it be that god takes it away judicially from them , or that themselves are not able to bear the exercise of it , because it is diametrically opposite unto the lusts wherein they indulge themselves ; for the most part it quickly and visibly decaies , especially in such as with whom the continuance of it by reason of open sins and apostasie might be a matter of danger or scandal unto others . ( . ) let it not be acted solitarily . persons in whom is a principle of spiritual life and grace , who are endowed with those graces of the spirit which ought to be acted in all our supplications , may yet even in the use and exercise of this gift neglect to stir them up and act them . and there is no greater evidence of a weak , sickly spiritual constitution , than often to be surprized into this miscarriage . now this is so ▪ when men in their prayers ingage only their light , invention , memory and elocution , without especial actings of faith and delight in god. and he who watcheth his soul and its actings , may easily discern when he is sinfully negligent in this matter , or when outward circumstances and occasions have made him more to attend unto the gift , than unto grace in prayer ; for which he will be humbled . and these few things i thought meet to add concerning the due use and improvement of this gift of the spirit of god. chap. x. of mental prayer as pretended unto by some in the church of rome . having described or given an account of the gift of prayer , and the use of it in the church of god , and the nature of the work of the spirit therein ; it will be necessary to consider briefly what is by some set up in competition with it , as a more excellent way in this part of divine worship . and in the first place mental prayer as described by some devout persons of the church of rome , is preferred above it . they call it pure spiritual prayer , or a quiet repose of contemplation ; that which excludes all images of the fancy , and in time all perceptible actuations of the understanding , and is exercised in single elevations of the will , without any force at all , yet with admirable efficacy ; and to dispose a soul for such prayer there is previously required an entire calmness and even death of the passions , a perfect purity in the spiritual affections of the will , and an entire abstraction from all creatures , cressy church hist. pref. parag . , . . the truth is , i am so fixed in a dislike of that meer outside formal course of reading or singing prayers , which is in use in the roman church ( which though in mr. cressy's esteem , it have a shew of a very civil conversation with god , yet is it indeed accompanied with the highest contempt of his infinite purity and all divine excellencies ) and do so much more abhor that magical incantation which many among them use in the repetition of words which they understand not , or of applying what they repeat , to another end than what the words signifie , as saying so many prayers for such an end or purpose , whereof it may be there is not one word of mention in the prayers themselves ; that i must approve of any search after a real internal entercourse of soul with god in this duty . but herein men must be careful of two things : ( . ) that they assert not what they can fansie , but what indeed in some measure they have an experience of . for men to conjecture what others do experience ( for they can do no more ) and thence to form rules or examples of duty , is dangerous always , and may be pernicious unto those who shall follow such instructions . and herein this author fails , and gives nothing but his own fancies of others pretended experience . ( . ) that what they pretend unto an experience of , be confirmable by scripture rule or example . for if it be not so , we are directed unto the conduct of all extravagant imaginations in every one who will pretend unto spiritual experience . attend unto these rules , and i will grant in prayer all the ways whereby the soul or the faculties of it , can rationally act it self towards god in an holy and spiritual manner . but if you extend it unto such kind of actings as our nature is not capable of , at least in this world , it is the open fruit of a deceived fancy , and makes all that is tendred from the same hand to be justly suspected . and such is that instance of this prayer , that it is in the will and its affections without any actings of the mind or understanding . for although i grant that the adhesion of the will and affections unto god by love , delight , complacency , rest and satisfaction in prayer , belongs to the improvement of this duty ; yet to imagine that they are not guided , directed , acted by the understanding in the contemplation of gods goodness , beauty , grace and other divine excellencies , is to render our worship and devotion , brutish or irrational ; whereas it is and ought to be our reasonable service . and that this very description here given us of prayer , is a meer effect of fancy and imagination , and not that which the author of it was led unto by the conduct of spiritual light and experience , is evident from hence , that it is borrowed from those contemplative philosophers , who after preaching of the gospel in the world , endeavoured to refine and advance heathenism into a compliance with it ; at least is fansied in imitation of what they ascribe unto a perfect mind . one of them , and his expressions in one place may suffice for an instance . plotinus ennead . . lib. . cap. . for after many other ascriptions unto a soul that hath attained union with the chiefest good , he adds : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a mind thus risen up is no way moved , no anger , no desire of any thing is in it ( a perfect rest of the affections . ) nay , neither reason nor understanding ( are acted ) nor , if i may say so , it self ; but being ecstasied and filled with god , it comes into a quiet , still , immoveable repose and state , no way declining ( by any sensible actings ) from its own essence , nor exercising any reflect act upon it self , is wholly at rest , as having attained a perfect state , or to this purpose ; with much more to the same . and as it is easy to find the substance of our authors notion in these words , so the reader may see it more at large declared in that last chapter of his enneads . and all his companions in design about that time speak to the same purpose . . the spiritual intense fixation of the mind , by contemplation on god in christ , until the soul be as it were swallowed up in admiration and delight , and being brought unto an utter loss through the infiniteness of those excellencies which it doth admire and adore , it returns again into its own abasements ; out of a sense of its infinite distance from what it would absolutely and eternally embrace , and with all the inexpressible rest and satisfaction which the will and affections receive in their approaches unto the eternal fountain of goodness ; are things to be aimed at in prayer , and which through the riches of divine condescension , are frequently enjoyed . the soul is hereby raised and ravished , not into ecstasies or unaccountable raptures , not acted into motions above the power of its own understanding and will , but in all the faculties and affections of it through the effectual workings of the spirit of grace , and the lively impressions of divine love , with intimations of the relations and kindness of god , is filled with rest , in joy unspeakable and full of glory . and these spiritual acts of communion with god , whereof i may say with bernard , rara hora , brevis mora , may be enjoyed in mental or vocal prayer indifferently . but as the description here given of mental spiritual prayer , hath no countenance given it from the scriptures , yea those things are spoken of it which are expresly contrary thereunto , as perfect purity , and the like ; and as it cannot be confirmed by the rational experience of any , so it no way takes off from the necessity and usefulness of vocal prayer , whereunto it is opposed . for still the use of words is necessary in this duty , from the nature of the duty it self , the command of god , and the edification of the church . and it is fallen out unhappily as to the exaltation of the conceived excellency of this mental prayer , that our lord jesus christ not only instructed his disciples to pray by the use of words , but did so himself , and that constantly , so far as we know , mat. . , . yea , when he was most intense and engaged in this duty , instead of this pretended still prayer of contemplation , he prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a strong outcry , heb. . which psal. . is called the voice of his roaring . and all the reproaches which this author casts on servent , earnest vocal prayer , namely that it is a tedious , loud , impetuous and an uncivil conversation with god , a meer artificial slight and facility , may with equal truth be cast on the outward manner of the praying of our lord jesus christ , which was oft-times long , sometimes loud and vehement . and unto the examples of their lord and master we may add that of the prophets and apostles , who mention nothing of this pretended elevation , but constantly made use of , and desired god to hear their voices , their cry , their words in their supplications ; the words of many of them , being accordingly recorded : wherefore words proper , suggested by the spirit of god , and taken either directly or analogically out of the scripture , do help the mind and enlarge it with supplications . interdum voce nos ipsos ad devotionem & acrius incitamus , august . epist. . ad probam . the use of such words , being first led unto by the desires of the mind , may and doth lead the mind on to express its further desires also , and encreaseth those which are so expressed . it is from gods institution and blessing that the mind and will of praying do lead unto the words of prayer , and the words of prayer do lead on the mind and will , enlarging them in desires and supplications . and without this aid , many would oftentimes be straitned in acting their thoughts and affections towards god , or distracted in them , or diverted from them . and we have experience that an obedient , sanctified persistency in the use of gracious words in prayer , hath prevailed against violent temptations and injections of satan , which the mind in its silent contemplations was not able to grapple with ; and holy affections are thus also excited hereby . the very words and expressions which the mind chuseth to declare its thoughts , conceptions and desires about heavenly things , do reflect upon the affections encreasing and exciting of them . not only the things themselves fixed on , do affect the heart , but the words of wisdom and sobriety whereby they are expressed , do so also . there is a recoiling of efficacy , if i may so speak , in deep impressions on the affections , from the words that are made use of to express those affections by . but we treat of prayer principally , as it is to be performed in families , societies , assemblies , congregations , where this mental prayer would do well to promote the edification which is attainable in the silent meetings of the quakers . and because this kind of prayer , as it is called , is not only recommended unto us , but preferred before all other ways and methods of prayer , and chosen as an instance to set off the devotion of the church of rome , to invite others thereunto , i shall a little more particularly inquire into it . and i must needs say that on the best view i can take , or examination of it , it seems to be a matter altogether useless , uncertain , an effect of , and entertainment for vain curiosity , whereby men intrude themselves into those things which they have not seen , being vainly puft up by their own fleshly mind . for to call over what was before intimated , in things that are practical in religion , no man can understand any thing whereof he can have no experience . nothing is rejected by vertue of this rule , whereof some men through their own default have no experience ; but every thing is so justly , whereof no man in the discharge of his duty can attain any experience . he that speaks of such things unto others , if any such there might be , belonging unto our condition in this world , must needs be a barbarian unto them , in what he speaks ; and whereas also he speaks of that wherein his own reason and understanding have no interest , he must be so also unto himself . for no man can by the use of reason however advanced by spiritual light , understand such actings of the souls of other men or his own , as wherein there is no exercise of reason or understanding ; such as these raptures are pretended to consist in . so whereas one of them says , sundus animae meae tangit fundum essentiae dei ; it had certainly been better for him to have kept his apprehensions or fancy to himself , than to express himself in words which in their own proper sense are blasphemous , and whose best defensative is , that they are unintelligible . and if it be not unlawful , it is doubtless inexpedient for any one in things of religion , to utter what it is impossible for any body else to understand , with this only plea that they do not indeed understand it themselves ; it being what they enjoyed without any acts or actings of their own understanding . to allow such pretences is the ready way to introduce babel into the church , and expose religion to scorn . some pretending unto such raptures among our selves i have known , wherein for a while they stirred up the admiration of weak and credulous persons ; but through a little observation of what they did , spake , and pretended unto , with an examination of all by the unerring rule , they quickly came into contempt . all i intend at present is , that whatever be in this pretence , it is altogether useless unto edification , and therefore ought the declaration of it , to be of no regard in the church of god. if the apostle would not allow the use of words , though miraculously suggested unto them that used them , without an immediate interpretation of their signification , what would he have said of such words and things as are capable of no interpretation , so as that any man living should understand them ? for those by whom at present they are so extolled and commended unto us , do themselves discourse at random , as blind men talk of colours , for they pretend not to have any experience of these things themselves . and it is somewhat an uncouth way of procedure to enhance the value of the communion of their church , and to invite others unto it , by declaring that there are some amongst them who enjoyed such spiritual ecstasies , as could neither by themselves , nor any others be understood . for nothing can be so , wherein or whereabout there is no exercise of reason or understanding . wherefore the old question cui bono , will discharge this pretence from being of any value or esteem in religion with considerate men . again , as the whole of this kind of prayer is useless as to the benefit and edification of the church or any member of it ; so it is impossible there should ever be any certainty about the raptures wherein it is pretended to consist , but they must everlastingly be the subject of contention and dispute . for who shall assure me that the persons pretending unto these duties or enjoyments are not meer pretenders ? any man that lives , if he have a mind unto it , may say such things , or use such expressions concerning himself . if a man indeed shall pretend and declare that he doth , or enjoyeth such things as are expressed in the word of god as the duty or priviledge of any , and thereon are acknowledged by all to be things in themselves true and real , and likewise attainable by believers , he is ordinarily , so far as i know , to be believed in his profession , unless he can be convicted of falshood by any thing inconsistent with such duties or enjoyments . nor do i know of any great evil in our credulity herein , should we happen to be deceived in or by the person so professing , seeing he speaks of no more than all acknowledge it their duty to endeavour after . but when any one shall pretend unto spiritual actings or enjoyments which are neither prescribed nor promised in the scripture , nor are investigable in the light of reason , no man is upon this meer profession obliged to give credit thereunto ; nor can any man tell what evil effect or consequences his so doing may produce . for when men are once taken off from that sure ground of scripture , and their own understandings , putting themselves afloat on the uncertain waters of fancies or conjectures , they know not how they may be tossed ; nor whither they may be driven . if it shall be said , that the holiness and honesty of the persons by whem these especial priviledges are enjoyed , are sufficient reason why we should believe them in what they profess ; i answer , they would so in a good measure , if they did not pretend unto things repugnant unto reason and unwarranted by the scripture , which is sufficient to crush the reputation of any mans integrity . nor can their holiness and honesty be proved to be such , as to render them absolutely impregnable against all temptations , which was the preeminence of christ alone . neither is there any more strength in this plea , but what may be reduced unto this assertion , that there neither are , nor ever were any hypocrites in the world undiscoverable unto the eyes of men . for if such there may be , some of these pretenders may be of their number , notwithstanding the appearance of their holiness and honesty . besides , if the holiness of the best of them were examined by evangelical light and rule , perhaps it would be so far from being a sufficient countenance unto other things , as that it would not be able to defend its own reputation . neither is it want of charity , which makes men doubtful and unbelieving in such cases ; but that godly jealousy and christian prudence which require them to take care that they be not deceived or deluded , do not only warrant them to abide on that guard , but make it their necessary duty also . for it is no new thing that pretences of raptures , ecstasies , revelations and unaccountable extraordinary enjoyments of god , should be made use of unto corrupt ends , yea abused to the worst imaginable . the experience of the church both under the old testament and the new , witnesseth hereunto as the apostle peter declares , pet. . . for among them of old , there were multitudes of false pretenders unto visions , dreams , revelations and such spiritual ecstasies , some of whom wore a rough garment to deceive , which went not alone but accompanied with all such appearing austerities , as might beget an opinion of sanctity and integrity in them . and when the body of the people were grown corrupt and superstitious , this sort of men had credit with them above the true prophets of god ; yet did they for the most part shew themselves to be hypocritical liars . and we are abundantly warned of such spirits under the new testament , as we are foretold that such there would be , by whom many should be deluded . and all such pretenders unto extraordinary intercourse with god , we are commanded to try by the unerring rule of the word , and desire only liberty so to do . but suppose that those who assert these devotions and enjoyments of god in their own experience , are not false pretenders unto what they profess , nor design to deceive ; but are perswaded in their own minds of the reality of what they endeavour to declare , yet neither will this give us the least security of their truth . for it is known that there are so many ways , partly natural , partly diabolical , whereby the fancies and imaginations of persons may be so possessed with false images and apprehensions of things , and that with so vehement an efficacy as to give them a confidence of the truth and reality , that no assurance of them can be given by a perswasion of the sincerity of them by whom they are pretended . and there are so many wayes whereby men are disposed unto such a frame and actings , or are disposed to be imposed on by such delusions , especially where they are prompted by superstition , and are encouraged doctrinally to an expectation of such imaginations , that it is a far greater wonder that more have not fallen into the same extravagancies , than that any have so done . we find by experience that some have had their imaginations so fixed on things evil and noxioos by satanical delusions , that they have confessed against themselves , things and crimes that have rendred them obnoxions unto capital punishments ; whereof they were never really and actually guilty . wherefore seeing these acts or duties of devotion are pretended to be such as wherein there is no sensible actuation of the mind or understanding , and so cannot rationally be accounted for , nor rendred perceptible unto the understanding of others , it is not unreasonable to suppose that they are only fond imaginations of deluded fancies , which superstitious , credulous persons have gradually raised themselves unto , or such as they have exposed themselves to be imposed on withal by satan , through a groundless , unwarrantable desire after them , or expectation of them . but what ever there may be in the height of this contemplative prayer as it is called , it neither is prayer , nor can on any account be so esteemed . that we allow of mental prayer and all actings of the mind in holy meditation , was before declared . nor do we deny the usefulness or necessity of those other things of mortifying the affections and passions , of an entire resignation of the whole soul unto god with complacency in him , so far as our nature is capable of them in this world. but it is that incomparable excellency of it in the silence of the soul , and the pure adhesion of the will without any actings of the understanding that we enquire into . and i say whatever else there may be herein , yet it hath not the nature of prayer , nor is to be so esteemed , though under that name and notion it be recommended unto us . prayer is a natural duty , the notion and understanding whereof is common unto all mankind . and the concurrent voice of nature deceiveth not . whatever therefore is not compliant therewith , at least what is contradictory unto it , or inconsistent with it , is not to be esteemed prayer . now in the common sense of mankind , this duty is that acting of the mind and soul , wherein from an acknowledgement of the soveraign being , self-sufficiency , rule and dominion of god , with his infinite goodness , wisdom , power , righteousness and omniscience and omnipresence , with a sense of their own universal dependance on him , his will and pleasure as to their beings , lives , happiness , and all their concernments , they address their desires with faith and trust unto him according as their state and condition doth require ; or ascribe praise and glory unto him for what he is in himself , and what he is to them . this is the general notion of prayer , which the reason of mankind centers in ; neither can any man conceive of it under any other notion whatever . the gospel directs the performance of this duty in an acceptable manner with respect unto the mediation of christ , the aids of the holy ghost , and the revelation of the spiritual mercies we all do desire ; but it changeth nothing in the general nature of it . it doth not introduce a duty of another kind , and call it by the name of that , which was known in the light of nature , but is quite another thing . but this general nature of prayer all men universally understand well enough , in whom the first innate principles of natural light are not extinguished or wofully depraved . this may be done among some by a long traditional course of an atheistical and bruitish conversation . but as large and extensive as are the convictions of men concerning the being and existence of god , so are their apprehensions of the nature of this duty . for the first actings of nature towards a divine being , are in invocation . jonahs mariners knew how , every one to call on his god , when they were in a storm . and where there is not trust or affiance in god acted , whereby men glorify him as god , and where desires or praises are not offered unto him , neither of which can be without express acts of the mind or understanding , there is no prayer , whatever else there may be . wherefore this contemplative devotion , wherein as it is pretended , the soul is ecstasied into an advance of the will and affections above all the actings of the mind or understanding , hath no one property of prayer as the nature of it is manifest in the light of nature and common agreement of mankind . prayer without an actual acknowledgement of god in all his holy excellencies , and the actings of faith in fear , love , confidence and gratitude , is a monster in nature or a by-blow of imagination , which hath no existence in rerum natura . these persons therefore , had best find out some other name wherewith to impose this kind of devotion upon our admiration ; for from the whole precincts of prayer or invocation on the name of god , it is utterly excluded : and what place it may have in any other part of the worship of god , we shall immediately enquire . but this examination of it by the light of nature will be looked on as most absurd and impertinent . for if we must try all matters of spiritual communion with god , and that in those things which wholly depend on divine supernatural revelation by this rule and standard , our measures of them will be false and perverse . and i say , no doubt they would . wherefore we call only that concern of it unto a trial hereby , whose true notion is confessedly fixed in the light of nature . without extending that line beyond its due bounds , we may by it , take a just measure of what is prayer , and what is not ; for therein it cannot deceive nor be deceived : and this is all which at present we engage about . and in the pursuit of the same enquiry we may bring it also unto the scripture , from which we shall find it as foreign as from the light of nature . for as it is described , so far as any thing intelligible may be from thence collected , it exceeds or deviates from whatever is said in the scripture concerning prayer , even in those places where the grace and priviledges of it are most emphatically expressed ; and as it is exemplified in the prayers of the lord christ himself , and all the saints recorded therein . wherefore the light of nature , and the scripture do by common consent exclude it from being prayer in any kind . prayer in the scripture-representation of it , is the souls access and approach unto god by jesus christ through the aids of his holy spirit , to make known its requests unto him with supplication and thanksgiving . and that whereon it is recommended unto us are its external adjuncts , and its internal grace and efficacy . of the first sort , earnestness , fervency , importunity , constancy and perseverance are the principal . no man can attend unto these or any of them in a way of duty , but in the exercise of his mind and understanding . without this , whatever looks like any of them , is bruitish fury or obstinacy . and as unto the internal form of it , in that description which is given us of its nature in the scripture , it consists in the especial exercise of faith , love , delight , fear , all the graces of the spirit as occasion doth require . and in that exercise of these graces wherein the life and being of prayer doth consist , a continual regard is to be had unto the mediation of christ , and the free promises of god , through which means he exhibits himself unto us as a god hearing prayer . these things are both plainly and frequently mentioned in the scripture , as they are all of them exemplified in the prayers of those holy persons which are recorded therein . but for this contemplative prayer as it is described by our author and others , there is neither precept for it , nor direction about it , nor motive unto it , nor example of it in the whole scripture . and it cannot but seem marvellous to some at least , that whereas this duty and all its concernments are more insisted on therein , than any other christian duty or priviledge what ever , that the height and excellency of it , and that in comparison whereof all other kinds of prayer , all the actings of the mind and soul in them are decried , should not obtain the least intimation therein . for if we should take a view of all the particular places wherein the nature and excellency of this duty are described , with the grace and priviledge wherewith it is accompained , such as for instance , ephes. . . phil. . . heb. . . chap. . , , , . there is nothing that is consistent with this contemplative prayer . neither is there in the prayers of our lord jesus christ , nor of his apostles , nor of any holy men from the beginning of the world , either for themselves or the whole church , any thing that gives the least countenance unto it . nor can any man declare , what is , or can be the work of the holy spirit therein , as he is a spirit of grace and supplication ; nor is any gift of his mentioned in the scripture , capable of the least exercise therein : so that in no sense it can be that praying in the holy ghost which is prescribed unto us . there is therefore no example proposed unto our imitation , no mark set before us , nor any direction given for the attaining of this pretended excellency and perfection . whatever is fancied or spoken concerning it , it is utterly forraign to the scripture , and must owe it self unto the deluded imagination of some few persons . besides , the scripture doth not propose unto us any other kind of access unto god under the new testament , nor any nearer approaches unto him , than what we have in and through the mediation of christ and by faith in him : but in this pretence there seems to be such an immediate enjoyment of god in his essence aimed at , as is regardless of christ , and leaves him quite behind . but god will not be all in all immediately unto the church , until the lord christ hath fully delivered up the mediatory kingdom unto him . and indeed the silence concerning christ , in the whole of what is ascribed unto this contemplative prayer , or rather the exclusion of him from any concernment in it as mediator , is sufficient with all considerate persons , to evince that it hath not the least interest in the duty of prayer , name or thing . neither doth this imagination belong any more unto any other part or exercise of faith in this world ; and yet here we universally walk by faith and not by sight . the whole of what belongs unto it may be reduced unto the two heads of what we do towards god , and what we do enjoy of him therein . and as to the first , all the actings of our souls towards god belong unto our reasonable service , rom. . . more is not required of us in a way of duty . but that is no part of our reasonable service , wherein our minds and understandings have no concernment . nor is it any part of our enjoyment of god in this life . for no such thing is any where promised unto us , and it is by the promises alone that we are made partakers of the divine nature , or have any thing from god communicated unto us . there seems therefore to be nothing in the bravery of these affected expressions , but an endeavour to fancy somewhat above the measure of all possible attainments in this life , falling unspeakably beneath those of future glory . a kind of purgatory it is in devotion , somewhat out of this world and not in another ; above the earth , and beneath heaven , where we may leave it in clouds and darkness . chap. xi . prescribed forms of prayer examined . there are also great pleas for the use of prescribed limited forms of prayer , in opposition to that spiritual ability in prayer , which we have described and proved to be a gift of the holy ghost . where these forms are contended for by men , with respect unto their own use and practice only , as suitable to their experience , and judged by them a serving of god with the best that they have ; i shall not take the least notice of them , nor of any dissent about them . but whereas a perswasion not only of their lawfulness but of their necessity is made use of unto other ends and purposes , wherein the peace and edification of believers is highly concerned , it is necessary we should make some enquiry thereinto . i say it is only with respect unto such a sense of their nature , and necessity of their use , as give occasion , or a supposed advantage , unto men , to oppose , deny and speak evil , of that way of prayer , with its causes and ends , which we have described , that is , that any way consider these forms of prayer , and their use. for i know well enough , that i have nothing to do to judge or condemn the persons or duties of men in such acts of religious worship , as they chuse for their best , and hope for acceptance in , unless they are expresly idolatrous . for unless it be in such cases , or the like , which are plain either in the light of nature , or scripture revelation , it is a silly apprehension , and tending to atheism , that god doth not require of all men , to regulate their actings towards him , according to that sovereign light , which he hath erected in their own minds . what the forms intended are , how composed , how used , how in some cases imposed , are things so known to all , that we shall not need to speak to them . prayer is god's institution ; and the reading of these forms , is that which men have made , and set up in the likeness thereof , or in compliance with it . for it is said , that the lord christ having provided the matter of prayer , and commanded us to pray , it is left unto us or others , to compose prayer , as unto the manner of it , as we or they shall see cause . but besides that there is no appearance of truth in the inference , the direct contrary rather insuing on the proposition laid down ; it is built on this supposition , that besides the provision of matter of prayer , and the command of the duty , the lord christ hath not moreover promised , doth not communicate unto his church , such spiritual aids and assistances , as shall enable them , without any other outward pretended helps , to pray according unto the mind of god : which we must not admit , if we intend to be christians . in like manner he hath provided the whole subject matter of preaching , and commanded all his ministers to preach : but it doth not hence follow , that they may all or any of them make one sermon , to constantly read in all assemblies of christians , without any variation ; unless we shall grant also , that he ceaseth to give gifts unto men , for the work of the ministry . our enquiry therefore will be , what place or use they may have therein , or in our duty , as performed by vertue thereof ; which may be expressed in the ensuing observations : . the holy ghost as a spirit of grace and supplications is no where , that i know of , promised unto any to help or assist them in composing prayers for others ; and therefore we have no ground to pray for him or his assistance unto that end in particular ; nor foundation to build faith or expectation of receiving him , upon . wherefore he is not in any especial or gracious manner concerned in that work or endeavour . whether this be a duty that falls under his care as communicating gifts in general for the edification of the church , shall be afterwards examined . that which we plead at present is , that he is no where peculiarly promised for that end , nor have we either command or direction to ask for his assistance therein . if any shall say that he is promised to this purpose , where he is so , as a spirit of grace and supplication ; i answer , besides what hath been already pleaded at large in the explication and vindication of the proper sense of that promise ; that he is promised directly , to them that are to pray , and not to them that make prayers for others , which themselves will not say is praying . but supposing it a duty in general so to compose prayers for our own or the use of others , it is lawful and warrantable to pray for the aid and guidance of the holy ghost therein ; not as unto his peculiar assistances in prayer , not as he is unto believers a spirit of supplication , but as he is our sanctifier , the author and efficient cause of every gracious work and duty in us . it may be , the prayers composed by some holy men under the old testament by the immediate inspiration of the holy ghost for the use of the church , will be also pretended . but as the inspiration or assistance which they had in their work was a thing quite of another kind than any thing that is ordinarily promised , or that any persons can now pretend unto ; so whether they were dictated unto them by the holy ghost to be used afterwards by others as meer forms of prayer , may be yet farther enquired into . the great plea for some of these external aids of prayer , is by this one consideration utterly removed out of the way . it is said that some of these prayers were prepared by great and holy men , martyrs it may be some of them , for the truth of the gospel and testimony of jesus . and indeed had any men in the world a promise of especial assistance by the spirit of god in such a work , i should not contend but the persons intended were as likely to partake of that assistance , as any others in these latter ages . extraordinary supernatural inspiration they had not ; and the holy apostles who were always under the influence and conduct of it , never made use of it unto any such purpose , as to prescribe forms of prayer , either for the whole church or single persons . whereas therefore , there is no such especial promise given unto any , this work of composing prayer , is forreign unto the duty of prayer , as unto any interest in the gracious assistance which is promised thereunto , however it may be a common duty and fall under the help and blessing of god in general . so some men from their acquaintance with the matter of prayer above others , which they attain by spiritual light , knowledge and experience , and their comprehension of the arguments which the scripture directs unto , to be used and pleaded in our supplications , may set down and express a prayer , that is , the matter and outward form of it , that shall declare the substance of things to be prayed for , much more accommodate to the conditions , wants and desires of christians , than others can who are not so clearly enlightened as they are , nor have had the experience which they have had for those prayers , as they are called , which men without such light and experience compose of phrases and expressions gathered up from others , taken out of the scripture , or invented by themselves , and cast into a contexture and method , such as they suppose suited unto prayer in general , be they never so well worded , so queint and elegant in expressions , are so empty and jejune , as that they can be of no manner of use unto any , unless to keep them from praying whilest they live . and such we have books good store filled withal , easy enough to be composed by such as never in their lives prayed according to the mind of god. from the former sort much may be learned , as they doctrinally exhibite the matter and arguments of prayer . but the composition of them for others to be used as their prayers , is that which no man hath any promise of peculiar spiritual assistance in , with respect unto prayer in particular . . no man hath any promise of the spirit of grace and supplication to enable him to compose a form or forms of prayer for himself . the spirit of god helps us to pray , not to make prayers in that sense . suppose men , as before , in so doing , may have his assistance in general , as in other studies , and endeavours ; yet they have not that especial assistance which he gives as a spirit of grace and supplication , enabling us to cry abba father . for men do not compose forms of prayer , however they may use them , by the immediate actings of faith , love , and delight in god , with those other graces , which he excites and acts in those supplications which are according to the divine will. nor is god the immediate object of the actings of the faculties of the souls of men in such a work. their inventions , memories , judgments are immediately exercised about their present composition , and there they rest . wherefore whereas the exercise of grace immediately on god in christ , under the formal notion of prayer , is no part of mens work or design when they compose and set down forms for themselves or others , if any so do , they are not under a promise of especial assistance therein in the manner before declared . . as there is no assistance promised unto the composition of such forms , so it is no institution of the law or gospel . prayer it self , is a duty of the law of nature , and being of such singular and indispensible use unto all persons , the commands for it are reiterated in the scripture , beyond those concerning any other particular duty whatever . and if it hath respect unto jesus christ with sundry ordinances of the gospel , to be performed in his name , it falls under a new divine institution . hereon are commands given us to pray , to pray continually without ceasing , to pray and faint not , to pray for our selves , to pray for one another , in our closets , in our families , in the assemblies of the church . but as for this work , of making or composing forms of prayers for our selves to be used as prayers , there is no command , no institution , no mention in the scriptures of the old testament or the new. it is a work of humane extract and original , nor can any thing be expected from it , but what proceeds from that fountain . a blessing possibly there may be upon it , but not such as issueth from the especial assistance of the spirit of god in it , nor from any divine appointment or institution whatever . but the reader must observe , that i do not urge these things to prove forms of prayer unlawful to be used , but only at present declare their nature and original , with respect unto that work of the holy spirit , which we have described . . this being the original of forms of prayer , the benefit and advantage which is in their use , which alone is pleadable in their behalf , comes next under consideration . and this may be done with respect unto two sorts of persons : ( . ) such as have the gift or ability of free prayer bestowed on them , or however have attained it . ( . ) such as are mean and low in this ability , and therefore incompetent to perform this duty without that aid and assistance of them . and unto both sorts they are pleaded to be of use and advantage . . it is pleaded that there is so much good and so much advantage in the use of them , that it is expedient that those who can pray otherwise unto their own and others edification , yet ought sometimes to use them . what this benefit is , hath not been distinctly declared , nor do i know , nor can divine wherein it should consist . sacred things are not to be used meerly to shew our liberty . and there seems to be herein a neglect of stirring up the gift , if not also of the grace of god , in those who have received them . the manifestation of the spirit is given to every one to profit withal . and to forgo its exercise on any just occasion , seems not warrantable . we are bound at all times in the worship of god to serve him with the best that we have . and if we have a made in the flock and do sacrifice that which in comparison thereof , is a corrupt thing , we are deceivers . free prayer unto them who have an ability for it , is more suited to the nature of the duty in the light of nature it self , to scripture-commands and examples , than the use of any prescribed forms . to omit therefore the exercise of a spiritual ability therein , and voluntarily to divert unto the other relief ; which yet , in that case at least , is no relief ; doth not readily present its advantage unto a sober consideration . and the reader may observe that at present i examine not what men or churches may agree upon by common consent , as judging and avowing it best for their own edification , which is a matter of another consideration ; but only of the duty of believers as such in their respective stations and conditions . . it is generally supposed that the use of such forms are of singular advantage unto them that are low and mean in their ability to pray of themselves . i propose it thus , because i cannot grant that any who sincerely believeth that there is a god , is sensible of his own wants , and his absolute dependance upon him , is utterly unable to make requests unto him for relief , without any help , but what is suggested unto him by the working of the natural faculties of his own soul. what men will wilfully neglect is one thing , and what they cannot do , if they seriously apply themselves unto their duty , is another . neither do i believe that any man who is so far instructed in the knowledge of christ by the gospel , as that he can make use of a composed prayer with understanding , but also that in some measure he is able to call upon god in the name of christ , with respect unto what he feels in himself and is concerned in ; and farther no mans prayers are to be extended . i speak therefore of those who have the least measure and lowest degree of this ability , seeing none are absolutely uninterested therein . unto this sort of persons i know not of what use these forms are , unless it be to keep them low and mean all the days of their lives . for whereas both in the state of nature and the state of grace , in one whereof every man is supposed to be , there are certain heavenly sparks suited unto each condition ; the main duty of all men , is to stir them up and encrease them . even in the remainders of lapsed nature , there are coelestes igniculi , in-notices of good and evil , accusations and apologies of conscience . these none will deny , but that they ought to be stirred up , and encreased ; which can be no otherwise done but in their sedulous exercise . nor is there any such effectual way of their exercise , as in the souls application of it self unto god with respect unto them , which is done in prayer only . but as for those whom in this matter we principally regard , that is , professed believers in jesus christ , there is none of them but have such principles of spiritual life , and therein of all obedience unto god , and communion with him , as being improved and exercised , under those continual supplies of the spirit which they receive from christ their head , will enable them to discharge every duty , that in every condition or relation is required of them , in an acceptable manner . among these is that of an ability for prayer ; and to deny them to have it , supposing them true believers , is expresly to contradict the apostle , affirming that because we are sons , god sends forth the spirit of his son into our hearts , whereby we cry abba father . but this ability , as i have shewed , is no way to be improved , but in and by a constant exercise . now whether the use of the forms enquired into , which certainly taketh men off from the exercise of what ability they have , do not tend directly to keep them still low and mean in their abilities , is not hard to determine . but suppose these spoken of , are not yet real believers , but only such as profess the gospel , not yet sincerely converted unto god , whose duty also it is to pray on all occasions : these have no such principle or ability to improve , and therefore this advantage is not by them to be neglected . i answer ; that the matter of all spiritual gifts is spiritual light ; according therefore to their measure in the light of the knowledge of the gospel , such is their measure in spiritual gifts also . if they have no spiritual light , no insight into the knowledge of the gospel , prayers framed and composed according unto it will be of little use unto them . if they have any such light , it ought to be improved by exercise in this duty which is of such indispensible necessity unto their souls . . but yet the advantage which all sorts of persons may have hereby , in having the matter of prayer prepared for them and suggested unto them , is also insisted on . this they may be much to seek in , who yet have sincere desires to pray , and whose affections will comply with what is proposed unto them . and this indeed would carry a great appearance of reason with it , but that there are other ways appointed of god unto this end ; and which are sufficient thereunto , under the guidance , conduct and assistance of the blessed spirit , whose work must be admitted in all parts of this duty , unless we intend to frame prayers that shall be an abomination to the lord. such are mens diligent and sedulous consideration of themselves , their spiritual state and condition , their wants and desires ; a diligent consideration of the scripture , or the doctrine of it in the ministery of the word , whereby they will be both instructed in the whole matter of prayer , and convinced of their own concernment therein , with all other helps of coming to the knowledge of god and themselves ; all which they are to attend unto , who intend to pray in a due manner . to furnish men with prayers to be said by them , and so to satisfy their consciences whilst they live in the neglect of these things , is to deceive them , and not to help or instruct them . and if they do conscientiously attend unto these things , they will have no need of those other pretended helps . for men to live and converse with the world , not once enquiring into their own ways , or reflecting on their own hearts ( unless under some charge of conscience accompanied with fear or danger , ) never endeavouring to examine , try or compare their state and condition with the scripture , nor scarce considering either their own wants or gods promises , to have a book lye ready for them wherein they may read a prayer , and so suppose they have discharged their duty in that matter , is a course which surely they ought not to be countenanced or encouraged in . nor is the perpetual rotation of the same words and expressions , suited to instruct or carry on men in the knowledge of any thing , but rather to divert the mind from the due consideration of the things intended , and therefore commonly issues in formality . and where men have words or expressions prepared for them , and suggested unto them , that really signify the things wherein they are concerned , yet if the light and knowledge of those principles of truth , whence they are derived , and whereinto they are resolved , be not in some measure fixed and abiding in their minds , they cannot be much benefited or edisied by their repetition . . experience is pleaded in the same case ; and this with me , where persons are evidently conscientious , is of more moment than an hundred notional arguments that cannot be brought to that trial. some therefore say that they have had spiritual advantage , the exercise of grace , and holy entercourse with god in the use of such forms , and have their affections warmed and their hearts much bettered thereby . and this they take to be a clear evidence and token that they are not disapproved of god ; yea , that they are a great advantage , at least unto many , in prayer . answ. whether they are approved or disapproved of god , whether they are lawful or unlawful , we do not consider ; but only whether they are for spiritual benefit and advantage for the good of our own souls and the edification of others , as set up in competition with the exercise of the gift before described . and herein i am very unwilling to oppose the experience of any one who seems to be under the conduct of the least beam of gospel light. only i shall desire to propose some few things to their consideration . as , . whether they understand aright the difference that is between natural devotion occasionally excited , and the due actings of evangelical faith and love with other graces of the spirit in a way directed unto by divine appointment ? all men who acknowledge a deity or divine power which they adore , when they address themselves seriously to perform any religious worship thereunto in their own way , be it what it will , will have their affections moved and excited suitably unto the apprehensions they have of what they worship ; yea though in particular it have no existence but in their own imaginations . for these things ensue on the general notion of a divine power , and not on the application of them to such idols , as indeed are nothing in the world. there will be in such persons , dread , and reverence , and fear ; as there was in some of the heathen unto an unspeakable horror , when they entred into the temples , and meerly imaginary presence of their gods , the whole work being begun and finished in their fancies . and sometimes great joys , satisfactions and delights do ensue on what they do . for as what they so do , is suited to the best light they have , and men are apt to have a complacency in their own inventions as micah had judg. . . and upon inveterate prejudices which are the guides of most men in religion ; their consciences find relief in the discharge of their duty . these things i say are found in persons of the highest and most dreadful superstitions in the world , yea heightened unto inexpressible agitations of mind in horror on the one side , and raptures or ecstasies on the other . and they are all tempered and qualifyed according to the mode and way of worship , wherein men are ingaged ; but in themselves they are all of the same nature , that is natural , or effects and impressions upon nature . so it is with the mahumetans who excel in this devotion ; and so it is with idolatrous christians who place the excellency and glory of their profession therein . wherefore such devotion , such affections will be excited by religious offices in all that are sincere in their use , whether they be of divine appointment or no. but the actings of faith and love on god through christ according to the gospel or the tenour of the new covenant , with the effects produced thereby in the heart and affections , are things quite of another kind and nature : and unless men do know how really to distinguish between these things , it is to no purpose to plead spiritual benefit and advantage in the use of such forms , seeing possibly it may be no other , but of the same kind with what all false worshippers in the world have or may have experience of . . let them diligently enquire whether the effects on their hearts which they plead , do not proceed from a precedent preparation , a good design , and upright ends occasionally excited . let it be supposed , that those who thus make use of , and plead for forms of prayer especially in publick , do in a due manner prepare themselves for it by holy meditation , with an endeavour to bring their souls into an holy frame of fear , delight and reverence of god ; let it also be supposed that they have a good end and design in the worship they address themselves unto , namely the glory of god , and their own spiritual advantage ; the prayers themselves , though they should be in some things irregular , may give occasion to exercise those acts of grace which they were otherwise prepared for . and i say yet farther , . that whilest these forms of prayer are cloathed with the general notions of prayer , that is , are esteemed as such in the minds of them that use them , are accompained in their use with the motives and ends of prayer , express no matter unlawful to be insisted on in prayer , directing the souls of men to none but lawful objects of divine worship and prayer , the father , son and holy spirit ; and whilest men make use of them with the true design of prayer looking after due assistance unto prayer , i do not judge there is any such evil in them as that god will not communicate his spirit to any in the use of them , so as that they should have no holy communion with him in and under them . much less will i say that god never therein regards their persons , or rejects their praying as unlawful . for the persons and duties of men may be accepted with god when they walk and act in sincerity according to their light , though in many things , and those of no small importance , sundry irregularities are found both in what they do , and in the manner of doing it . where persons walk before god in their integrity , and practise nothing contrary to their light and conviction in his worship , god is merciful unto them , although they order not every thing according to the rule and measure of the word . so was it with them who came to the passover in the days of hezekiah ; they had not cleansed themselves , but did eat the passover otherwise than it was written , chorn. . . for whom the good king made the solemn prayer suited to their occasion , the good lord pardon every one that prepareth his heart to seek the lord god of his fathers , though he be not cleansed according to the purification of the sanctuary ; and the lord hearkened unto hezekiah and healed the people , ver . , , . here was a duty for the substance of it appointed of god ; but in the manner of its performance there was a failure , they did it not according to what was written , which is the sole rule of all religious duties . this god was displeased withal , yet graciously passed by the offence , and accepted them whose hearts were upright in what they did . in the mean time i do yet judge , that the use of them is in it self obstructive of all the principal ends of prayer and sacred worship . where they are alone used , they are opposite to the edification of the church , and where they are imposed to the absolute exclusion of other prayer , are destructive of its liberty , and render a good part of the purchase of christ of none effect . things being thus stated , it will be enquired whether the use of such forms of prayer is lawful or no. to this enquiry some thing shall be returned briefly in way of answer , and an end put unto this discourse . and i say , . to compose and write forms of prayer to be directive and doctrinal helps unto others , as to the matter and method to be used in the right discharge of this duty , is lawful and may in some cases be useful . it were better , it may be , if the same thing were done in another way suited to give direction in the case , and not cast into the form of a prayer which is apt to divert the mind from the due consideration of its proper end and use , unto that which is not so . but this way of instruction is not to be looked on as unlawful meerly for the form and method whereinto it is cast , whilest its true use only is attended unto . . to read , consider and meditate upon such written prayers , as to the matter and arguments of prayer expressed in them , composed by persons from their own experience and the light of scripture directions , or to make use of expressions set down in them where the hearts of them that read them are really affected , because they find their state and condition , their wants and desires declared in them , is not unlawful , but may be of good use unto some ; though i must acknowledge i never heard any expressing any great benefit which they had received thereby . but it is possible that some may so do . for no such freedom of prayer is asserted as should make it unlawful for men to make use of any proper means the better to enable them to pray . nor is any such ability of prayer granted , as to supersede the duty of using means for the encrease and furtherance of it . . to set up and prescribe the use of such forms universally in opposition and unto the exclusion of free prayer by the aid of the spirit of grace , is contrary not only to many divine precepts before insisted on , but to the light of nature it self requiring every man to pray , and on some occasions necessitating them thereunto . but whatever be the practice of some men , i know not that any such opinion is pleaded for , and so shall not farther oppose it . . it is not enquired whether forms of prayer , especially as they may be designed unto and used for other ends and not to be read instead of prayer , have in their composition any thing of intrinsecal evil in them ; for it is granted they have not : but the enquiry is , whether in their use as prayers they are not hindrances unto the right discharge of the duty of prayer according to the mind of god , and so may be unlawful in that respect . for i take it as granted that they are no where appointed of god for such an use , no where commanded so to be used ; whence an argument may be formed against their having any interest in divine acceptable worship , but it is not of our present consideration . for if on the accounts mentioned , they appear not contrary unto , or inconsistent with , or are not used in a way exclusive of that work of the holy spirit in prayer which we have described from the scripture , nor are reducible unto any divine prohibition , whilest i may enjoy my own liberty , i shall not contend with any about them . nor shall i now engage into the examination of the arguments that are pleaded in their behalf , which some have greatly multiplied , as i suppose , not much to the advantage of their cause . for in things of religious practice one testimony of scripture rightly explained and applied , with the experience of believers thereon , is of more weight and value than a thousand dubious reasonings , which cannot be evidently resolved into those principles . wherefore some few additional considerations shall put an issue unto this discourse . . some observe that there are forms of prayer composed and prescribed to be used both in the old testament and the new. such , they say , was the form of blessing prescribed unto the priests on solemn occasions , numb . . , , . and the psalms of david , as also the lords prayer in the new testament . ( . ) if this be so , it proves that forms of prayer are not intrinsecally evil , which is granted , yet may the use of them be unnecessary . ( . ) the argument will not hold , so far as it is usually extended , at least ; god himself hath prescribed some forms of prayer to be used by some persons on some occasions , therefore men may invent yea and prescribe those that shall be for common and constant use . he who forbad all images or all use of them in sacred things , appointed the making of the cherubims in the tabernacle and temple . ( . ) the argument from the practice in use under the old testament in this matter , if any could thence be taken , when the people were carnal , and tyed up unto carnal ordinances , unto the duty and practice of believers under the new testament , and a more plentiful effusion of the spirit , hath been before disproved . ( . ) the words prescribed unto the priests were not a prayer properly , but an authoritative benediction , and an instituted sign of gods blessing the people ; for so it is added in the explication of that ordinance , they shall put my name upon the children of israel , and i will bless them , ver . . ( . ) davids psalms were given out by immediate inspiration , were most of them mystical and prophetical , appointed to be used in the church , as all other scriptures , only some of them in a certain manner , namely , of singing ; and that manner also determined by divine appointment . ( . ) that any form of prayer is appointed in the new testament to be used as a form , is neither granted nor can be proved . ( . ) give us prayers composed by divine inspiration with a command for their use , with the time , manner and form of their usage , which these instances prove to be lawful , if they prove any thing in this case , and there will be no contest about them . ( . ) all and every one of the precedents or examples which we have in the whole scripture of the prayers of any of the people of god , men or women , being all accommodated to their present occasions , and uttered in the freedom of their own spirits , do all give testimony unto free prayer , if not against the use of forms in that duty . . moreover , it seems that when any one prayeth , his prayer is a form unto all that join with him , whether in families or church-assemblies ; which some lay great weight upon , though i am not able to discern the force of it in this case . for ( . ) the question is solely about him that prayeth and his discharge of duty according to the mind of god , and not concerning them who join with him . ( . ) the conjunction of others with him that prayeth according to his ability , is an express command of god. ( . ) those who so join are at liberty when it is their duty to pray themselves . ( . ) that which is not a form in it self , is not a form to any ; for there is more required to make it so , than meerly that the words and expressions are not of their own present invention . it is to them , the benefit of a gift bestowed for their edification in its present exercise according to the mind of god. that only is a form of prayer unto any , which he himself useth as a form ; for its nature depends on its use . ( . ) the argument is incogent ; god hath commanded some to pray according to the ability they have received , and others to join with them therein ; therefore it is lawful to invent forms of prayer for our selves or others to be used as prayers by them or us . . that which those who pretend unto moderation in this matter plead , is , that prayer it self is a commanded duty ; but praying by or with a prescribed form is only an outward manner and circumstance of it , which is indifferent , and may or may not be used as we see occasion . and might a general rule to this purpose be duely established , it would be of huge importance . but ( . ) it is an easy thing to invent and prescribe such outward forms and manner of outward worship , as shall leave nothing of the duty prescribed but the empty name . ( . ) praying before an image , or worshipping god or christ by an image is but an outward mode of worship , yet such as renders the whole idolatrous . ( . ) any outward mode of worship , the attendance whereunto , or the observance whereof , is prejudicial unto the due performance of the duty whereunto it is annexed , is inexpedient ; and what there is hereof in the present instance , must be judged from the preceding discourse . finis . notes, typically marginal, from the original text notes for div a -e abba , father , the meaning of it . notes for div a -e * omnino oportet nos . notes for div a -e * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. hom. . de prec . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; chrys. hom. . de prec . . proposals for the furtherance and propagation of the gospel in this nation. as the same were hubly presented to the honourable committee of parliament by divers ministers of the gospell, and others. as also, some principles of christian religion, without the beliefe of which, the scriptures doe plainly and clearly affirme, salvation is not to be obtained. which were also presented in explanation of one of the said proposals. owen, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing o thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) proposals for the furtherance and propagation of the gospel in this nation. as the same were hubly presented to the honourable committee of parliament by divers ministers of the gospell, and others. as also, some principles of christian religion, without the beliefe of which, the scriptures doe plainly and clearly affirme, salvation is not to be obtained. which were also presented in explanation of one of the said proposals. owen, john, - . [ ], , [ ] p. printed for r. ibbitson dwelling in smith-field neer hosier lane, london, : [i.e. ] attributed to john owen. thomason received his copy december . annotations on thomason copy: "decemb. . "; the ' ' in the imprint has been crossed out. reproduction of the original in the british library. eng religion -- early works to . a r (thomason e _ ). civilwar no proposals for the furtherance and propagation of the gospel in this nation.: as the same were hubly presented to the honourable committee o owen, john c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion proposals for the furtherance and propagation of the gospell in this nation . as the same were humbly presented to the honourable committee of parliament by divers ministers of the gospell , and others . as also , some principles of christian religion , without the beliefe of which , the scriptures doe plainly and clearly affirme , salvation is not to be obtained . which were also presented in explanation of one of the said proposals . london , printed for r. ibbitson dwelling in smithfield neer hosier lane . ● . the humble proposals of the ministers who presented the petition to the parliament , feb. the eleventh , and other persons , for the furtherance and propagation of the gospell in this nation . wherein they having had equall regard to all persons fearing god ( though of differing judgements ) doe hope that they will also tend to union and peace . i. that persons of godlinesse , and gifts in the universities and elsewhere , though not ordained , may be admitted to preach the gospel , being approved , when they are called thereunto . ii. that no person shall be admitted to triall and approbation , unlesse he bring a testimoniall of his piety and soundnesse in the faith , under the hands of six godly ministers , and christians , gathered together for that end and purpose , unto whom he is personally knowne , of which number two at the least to be ministers . iii. that a certaine number of persons , ministers , and others of eminency and knowne ability and godlinesse , be appointed to sit in every county to examine , judge , and approve all such persons , as being called to preach the gospel have received testimonials as above ; and in case there shall not be found a competent number of such persons in the same county , that others , of one or more neighbouring counties , be joyned to them . iv. that care be taken for removing the residue of ministers who are ignorant , scandalous , non-residents , or disturbers of the publick peace ; and likewise of all schoole-masters , who shall be found popish , scandalous , or dis-affected to the government of this common-wealth . v. that to this end a number of persons , ministers , and others of eminent piety , zeale , faithfulnesse , ability and prudence , be appointed by authority of parliament to goe through the nation , to inquire after , examine , judge of , and eject all such persons as shall be found unfit for the ministry , or teaching schooles , being such as are above described . vi . that for the expediting of this worke , these persons may be assigned in severall companies or committees to the six circuits of the nation , to reside in each of the counties for such a convenient space of time as shall be requisite untill the worke be done , calling to their assistance in their respective circuits such godly and able persons , ministers , and others in each of the counties where they shall then reside , to assist them in this worke as they shall thinke fit ; that these persons so sent , and commissionated may bee impowred , before they shall depart out of each county , to returne and to represent to the parliament the names of fit and sufficient persons , ministers , and others , to be appointed approvers of such as shall bee called to preach the gospel in such counties ▪ and that in the meane time the persons so commissio●●…ed as aforesaid , shall have power , while they reside in each county , to examine , judge , and approve of such persons , as having a call to preach the gospel in such county , shall upon such testimoniall as aforesaid , offer themselves to such examination . vii . that it be proposed , that the parliament be pleased to take some speedy and effectuall course , either by impowring the persons in the severall counties to be appointed for triall , and approbation of such persons as shall be called to preach the gospell there , or in such other way as they shall thinke fit , for the uniting and dividing of parishes in the severall counties and cities within this common-wealth , in reference to the preaching the gospel there , saving the civill rights and priviledges of each parish . viii . that the ministers so sent forth and established be enjoyned , and required to attend the solemne worship of god in prayer , reading , and preaching the word , catechising , expounding the scriptures , and ( as occasion shall require ) visiting the sicke , and instructing from house to house , residing amongst the people to whom they are sent , and using all care and diligence by all wayes and meanes to win soules unto christ . ix . that as it is desired , that no persons be required to receive the sacraments further then their light shall lead them unto ; so no person sent forth to preach , and already placed , or which shall be placed in any parish within this nation , be compelled to administer the sacraments to any , but such as he shall approve of as fit for the same . x. that a law may be provided , that all persons what●●ever within this nation , be required to attend unto the publick preaching of the gospell every lords day , in places commonly allowed , and usually called churches , except such persons as through scruple of conscience doe abstaine from those assemblies . xi . that whereas divers persons are not satisfied to come to the publick places of hearing the word upon this account , that those places were dedicated and consecrated , that the parliament will be pleased to declare , that such places are made use of , and continued only for the better conveniency of persons meeting together for the publick worship of god , and upon no other consideration . xii . that all persons dissenting to the doctrine and way of worship owned by the state , or consenting thereunto , and yet not having the advantage or opportunity of some of the publicke meeting places , commonly called churches , be required to meet ( if they have any constant meetings ) in places publickly knowne , and to give notice to some magistrate of such their places of ordinary meetings . xiii . that this honourable committee be desired to propose to the parliament , that such who doe not receive , but oppose those principles of christian religion , without the acknowledgement whereof the scriptures doe clearly and plainly affirme , that salvation is not to be obtained ( as those formerly complained of by the ministers ) may not be suffered to preach , or promulgate any thing in opposition unto such principles . and further , that the parliament be desired to take some speedy and effectuall course for the utter suppressing of that abominable cheat of astrologie , whereby the mindes of multitudes are corrupte●●nd turned aside from dependancy upon the providence of god , to put their trust in the lyes of men , and delusions of satan . by the thirteenth article we intend , that no persons be suffered to preach , or print any thing in opposition to those principles of christian religion , which the scripture plainly and clearly affirmes , that without the beliefe of them salvation is not to be obtained . in the further explication of which proposall , we humbly offer these following principles of our religion , which we conceive to be generally received , and therefore have not brought all the scriptures ( or any of them singly ) to prove the truth of the principles themselves , but to shew , that without the beliefe of them salvation is not to be obtained . first , that the holy scripture is that rule of knowing god , and living unto him , which who so doth not believe , but betakes himselfe to any other way of discovering truth , and the minde of god instead thereof , cannot be saved . thess. . , , . because they received not the love of the truth , that they might be saved ; and for this cause god shall send them strong delusions , that they should beleeve a lye ; that they all might be damned , who beleeve not the truth , but had pleasure in unrighteousnesse , ver. . but we are bound to give th●●…●…s alway to god for you , brethren , beloved of the lord , because god hath from the beginning chosen you to salvation , through sanctification of the spirit , and beliefe of the truth , ver. . whereunto he called you by our gospel , to the obtaining of the glory of our lord jesus christ . . therefore brethren stand fast , and hold the traditions which yee have been taught , whether by word , or our epistle . cor. . , , . moreover , brethren , i declare unto you the gospel , which i preached unto you , which also you have received , and wherein yee stand . by which also yee are saved , if yee keep in memory what i preached unto you , unlesse yee have beleeved in vaine . for i delivered unto you first of all , that which i also received , how that christ dyed for our sins , according to the scriptures . cor. . . for we write none other things unto you then what you read , or acknowledge , and i trust you shall acknowledge even to the end , compared with acts . . &c. having therefore obtained help of god , i continue unto this day , witnessing both to small and great , saying none other things then those which the prophets , and moses did say should come . joh. . . search the scriptures , for in them you thinke to have eternall life ; compared with psalme . . & . verses . he shewed his word unto jacob , his statutes and judgements unto israel , he hath not dealt so with any nation ; and as for his judgements they have not known them . and with john . . yee worship yee know ●●…t what , we know what we worship ; for salvation is of the jews . pet. . . but there were false prophets also among the people , even as there shall be false teachers among you , who privily shall bring in damnable heresies , even denying the lord that bought them , and bring upon themselves swift destruction , compared with pet. . , . this second epistle ( beloved ) i now write unto you , in both which i stir up your pure minds by way of remembrance . that yee may be mindfull of the words which were spoken before by the holy prophets , and of the commandement of us the apostles of the lord and saviour . ii. that there is a god , who is the creator , governour , and judge of the world , which is to be received by faith , and every other way of the knowledge of him is insufficient . heb. . . through faith we understand that the worlds were framed by the word of god ; so that things which are seen were not made of things which doe appear . verse . but without faith it is impossible to please god ; for he that cometh to god , must beleeve that he is , and that he is a rewarder of them that diligently seek him . rom. . v. . because that which may be known of god , is manifested in them , for god hath shewed it to them . verse . for the invisible things of him from the creation of the world are cleerly seen , being understood by the things that are made , even his eternall power and g●●●ead ; so that they are without excuse . verse . because that when they knew god , they glorified him not as god , neither were thankfull , but became vaine in their imaginations , and their foolish heart was darkened . verse . professing themselves to be wise , they became fools , compared with — cor. . . for after that , in the wisdome of god , the world by wisdome knew not god , it pleased god by the foolishnesse of preaching to save them that beleeve . thes. . . to render vengeance on them that knew not god , and that obey not the gospel of our lord jesus christ . iii. that this god who is the creator , is eternally distinct from all the creatures in his being and blessednesse . rom. . v. . for the wrath of god is revealed from heaven against all ungodlinesse and unrighteousnesse of men , who hold the truth in unrighteousnesse . verse . who changed the truth of god into a lye , and worshipped and served the creature more then the creator , who is blessed for ever , amen . cor. . v. . for though there be that are called gods , whether in heaven , or in earth ( as there be gods many , and lords many . ) verse . but to us there is but one god , the father , of whom are all things , and we in him , and one lord jesus christ , by whom are all things , and we by him . iv. that this god is one in three persons , or subsistences . john . . who is this that overcometh the world , but he that beleeveth that jesus is the sonne of god . verse . this is he that came by water and blood , even jesus christ , not by water onely , but by water and blood , and it is the spirit that beareth witnesse , because the spirit is truth . vers . . for there are three that bear record in heaven , the father , the word , and the holy ghost , and these three are one . verse . and there are three that beare witnesse in earth , the spirit , the water , and the blood , and these three agree in one . verse . if we receive the witnesse of men , the witnesse of god is greater , for this is the witnesse of god which he hath testified of his sonne . compared with john . . it is also written in your law , that the testimony of two men is true . verse . i am one that beare witnesse of my self , and the father that sent me beareth witnesse of me . verse . then said they unto him , where is thy father ? jesus answered , ye neither know mee , nor my father , if ye had knowne me , you should have knowne my father also . ver. . then said jesus unto them , yee shall dye in your sins . ¶ matth. . . goe yee therefore , and teach all nations , baptizing them in the name of the father , and of the sonne , and of the holy ghost ; compared with ephes. . . there is one body , and one spirit , even as yee are called in one hope of your calling . ver. . one lord , one faith , one baptisme . 〈◊〉 . . one god and father of all , who is above all , and through all , and in you all . ¶ john . . who is a lyar , but he that denieth that jesus is the christ ? he is antichrist that denieth the father , and the sonne . verse . whosoever denieth the sonne , the same hath not the father ; but he that acknowledgeth the sonne , hath the father also . ¶ epist. john , v. . whosoever transgresseth , and abideth not in the doctrine of christ , hath not god , he that abideth in the doctrine of christ , he hath both the father , and the sonne . verse . if there come any unto you , and bring not this doctrine , receive him not into your house , neither bid him god speed . v. that jesus christ is the onely mediator between god and man , without the knowledge of whom there is no salvation . tim. . . who will have all men to be saved , and to come to the knowledge of the truth . verse . for there is one god , and one mediator between god and men , the man christ jesus . verse . who gave himselfe a ransome for all , to be testified in due time . ¶ tim. . . and that from a childe thou hast knowne the holy scriptures , which are able to make thee wise unto salvation , through faith which is in christ iesus . ioh . . who is a lyar , but he that denieth that iesus is the christ ? he is antichrist that denieth the father , and the sonne . ¶ acts . . be it knowne unto you all , and to all the people of israel , that by the name of iesus christ of nazareth whom ye crucified , whom god raised from the dead , even by him doth this man stand here before you whole . vers . . neither is there salvation in any other , for there is none other name under heaven given among men , whereby we must be saved . cor. . . according to the grace of god which is given unto me , as a wise master-builder , i have laid the foundation , and another buildeth thereupon . but let every one take heed how he buildeth thereupon . verse . for other foundation can no man lay , then that is laid , which is iesus christ . vi . that this jesus christ is the true god , iohn . . and we know that the sonne of god is come , and hath given us an understanding , that we may know him that is true . and we are in him that is true , even in his sonne iesus christ . this is the true god , and eternall life . ¶ esa. . . there is no god else besides me , a just god and saviour , there is none beside me . verse . look unto me , and be ye saved all the ends of the earth , for i am god , and there is none else . i have sworne by my selfe , the word is gone out of my mouth in righteousnesse , and shall not returne , that unto mee every knee shall bow , every tongue shall swear . surely shall one say , in the lord have i righteousnesse and strength , even to him shall men come , and all that are incensed against him shal be ashamed . . in the lord shall all the seed of israel be justified , and shall glory , which the apostle applies unto christ , rom. . , . & philip . . . to the . vii . that this iesus christ is also true man , joh. . . hereby know yee the spirit of god ; every spirit that confesseth , that jesus christ is come in the flesh , is of god . ver. . and every spirit that confesseth not that jesus christ is come in the flesh , is not of god . and this is that spirit of anti-christ . iohn . for many deceivers are entred into the world , who confesse not that jesus christ is come in the flesh . this is a deceiver , and an antichrist . viii . that this iesus christ is god and man in one person , tim. . . and * without controversie , great is the mystery of godlinesse . god was manifested in the flesh , justified in the spirit , seene of angels , preached unto the gentiles , beleeved on in the vvorld , received up into glory . mat. . . jesus asked his disciples , saying , whom doe men say that i the son of man am ? ver. . they said , some say thou art john the baptist , &c ver. . but whom say ye that i am ? ver. . simon peter answered , thou art christ , the son of the living god . ver. . iesus said unto him , blessed art thou , simon bar-jona , for flesh and bloud hath not revealed it unto thee , but my father which is in heaven . ver. . and i say unto thee , thou art peter , and upon this rock i will build my church , and the gates of hell shall not prevaile against it . ix . that this iesus christ is our redeemer , who by paying a ransom , and bearing our sins , hath made satisfaction for them . ¶ . isa. . . by his knowledge shall my righteous servant justifie many , for he shall beare their iniquities , compared with pet. . . who his owne selfe bare our sins in his own body on the tree , that we being dead to sin should live to righteousnesse , by whose stripes yee were healed . for yee were as sheep going astray , but are now returned unto the shepherd , and bishop of your soules . ¶ . cor. . . by which also you are saved , if you keep in memory what i preached unto you , unlesse yee have beleeved in vaine . ver. . for i delivered unto you first of all , that also which i received , how that christ dyed for our sins , according to the scriptures . tim. . . who will have all men to be saved , and to come unto the knowledge of the truth . ver. . for there is one god , and one mediator between god and men , the man christ jesus . ver. . vvho gave himselfe a ransome for all , to be testified in due time , cor. . . ye are bought with a price . x. that this same lord iesus christ is he that was crucified at jerusalem , and rose againe , and ascended into heaven . ¶ . joh. . . i said therefore unto you , that yee shall dye in your sins ; for if yee beleeve not that i amhe , yee shall dye in your sins . ¶ . acts . ver. . be that known unto you all , and to all the people of israel , that by the name of jesus christ of nazareth , whom yee crucified , whom god raised from the dead , even by him doth this man stand here before you whole . ver. . this is the stone which was set at nought of you builders , which is become the head of the corner . ver. . neither is there salvation in any other , for there is none other name under heaven given among men , whereby we must be saved . ¶ acts . . how god anointed jesus of nazareth with the holy ghost , and with power , who went about doing good , and healing all that were oppressed of the devill , for god was with him . ver. . and we are witnesses of all things which he did , both in the land of the jewes , and in jerusalem , whom they slew and hanged on a tree . ver. . him god raised up the third day , and shewed him openly . ver. . not to all the people , but unto witnesses chosen before of god , even to us who did eate and drinke with him , after he rose from the dead . ver. . and he commanded us to preach unto the people , and to testifie that it is he , who was ordained of god , to be the judge of quick and dead . ver. . to him give all the prophets witnesse , that through his name , whosoever beleeveth in him shall receive remission of sins . ¶ . cor. . . by which also yee are saved , if yee keep in memory what i preached unto you , unlesse yee have beleeved in vaine . ver. . for i delivered unto you first of all that which i also received , how that christ dyed for our sins , according to the scriptures . ver. . and that he was buried , and that he rose againe the third day , according to the scriptures . ver. . and that he was seene of cephas , then of the twelve . ver. . after that he was seene of above five hundred brethren at once , of whom the greater part remaine unto this present , but some are faln asleep . ver. . after that he was seen of james , then of all the apostles . ver. . and last of all he was seene of me also , acts . . vvho art thou lord ? and he said , i am jesus of nazareth . act. . . therefore let all the house of israel know assuredly , that god hath made that same jesus , whom yee crucified , both lord and christ . ver. . now when they heard this , they were pricked in their hearts , and said unto peter , and to the rest of the apostles , men and brethren , what shall wee doe ? ver. . then peter said unto them , repent , and bee baptised every one of you in the name of jesus christ for the remission of sins , and yee shall receive the gift of the holy ghost . xi . that this same jesus christ , being the only god and man in one person , remaines for ever a distinct person from all saints and angels , notwithstanding their union and communion with him . coloss. . . beware least any man spoile you , through philosophy and vaine deceit , after the tradition of men , after the rudiments of the world , and not after christ . ver. . for in him dwelleth all the fulnesse of the god-head bodily . ver. . and yee are compleat in him , which is the head of all principality and power . ver. . and not holding the head , from which all the body by joynts and bands , having nourishment ministred and knit together , increaseth with the increase of god . tim. . . god manifested in the flesh , beleeved on in the world . xii . that all men by nature are dead in trespasses and sins , and no man can be saved unlesse he be borne againe , repent , and beleeve , joh. . ver. . jesus answered , and said unto him , verily , verily i say unto thee , except a man be borne againe , he cannot see the kingdome of god . ver. , , . iesus answered , verily , verily i say unto thee , except a man be borne of water , and of the spirit , he cannot enter into the kingdome of god ; that which is borne of the flesh is flesh , and that which is borne of the spirit , is spirit . marvell not that i said unto thee , yee must be borne againe . ver. . iesus answered , and said unto him , art thou a master in israel , and knowest not these things ? acts . . . and the times of this ignorance god winked at , but now commandeth all men every where to repent , because he hath appointed a day wherein he will judge the world in righteousnesse . acts . , , , . delivering thee from the people , and from the gentiles , unto whom i now send thee , to open their eyes , and to turne them from darknesse to light , and from the power of satan unto god , that they may receive forgivenesse of sins , and inheritance among them that are sanctified by faith in mee . vvhereupon i was not disobedient to the heavenly vision , but shewed first to them at damascus , and at jerusalem , and throughout all the coasts of iudea , and then to the gentiles , that they should repent , and turne to god , and doe workes meet for repentance , luk. . that repentance and forgivenesse of sins should be preached in his name among all nations . acts . , . i have shewed you , and have taught you publickly , and from house to house , testifying both to jewes and greekes repentance towards god , and faith towards our lord jesus christ . joh. . , . verily , verily i say unto you , hee that heareth my word , and beleeveth on him that sent me , hath everlasting life , and shall not come into condemnation , but is passed from death unto life ; verily , verily i say unto you , the houre is coming , and now is , when the dead shall heare the voyce of the sonne of god , and they that heare shall live . xiii . that we are justified and saved by grace , and faith in iesus christ , and not by workes . acts . . for as much as we have heard , that certaine which went out from us have troubled you with words , subverting your soules ; saying , yee must be circumcised , and keep the law , compared with gal. , , , , . i marvell that you are so soone removed from him that called you into the grace of christ unto another gospell , which is not another ; but there are some that trouble you , and would pervert the gospell of christ ; but though we , or an angel from heaven preach another gospell unto you , then that which we have preached unto you , let him be accursed . as we said before , so say i now againe , if any man preach any other gospell unto you , then that yee have received , let him be accursed , gal. . ver. . , . behold , i paul say unto you , that if yee be circumcised , christ shal profit you nothing ; christ is become of none effect unto you : whosoever of you are justified by the law , yee are falne from grace , for wee through the spirit waite for the hope of righteousnesse by faith . rom. . ver. , , . but israel , which followed after the law of righteousnesse , hath not attained to the law of righteousnesse ; wherefore ? because they sought it not by faith , but as it were by the workes of the law ; for they stumbled at that stumbling stone ; as it is written , behold i lay in sion a stumbling stone , and rocke of offence , and whosoever beleeveth on him shal not be ashamed ; compared with rom. . ver. . . for they being ignorant of gods righteousnesse , and going about to establish their owne righteousnesse , have not submitted themselves unto the righteousnesse of god ; for christ is the end of the law for righteousnesse to every one that beleeveth . rom. . , . i am not ashamed of the gospel of christ , for it is the power of god unto salvation to every one that beleeveth , to the jew first , and also to the greek ; for therein is the righteousnesse of god revealed from faith to faith , as it is written , the just shal live by faith , compared with gal. . . but that no man is justified by the law in the sight of god , it is evident ; for the just shall live by faith . eph. . , , . for by grace ye are saved through faith , and that not of your selves , it is the gift of god , not of works , lest any man should boast ; for we are his workmanship created in christ jesus unto good works , which god hath before ordained that wee should walk in them . xiv . that to continue in any knowne sinne , upon what pretence or principle soever , is damnable . rom. . . who knowing the judgement of god , that they which commit such things are worthy of death , not onely to doe the same , but have pleasure in them that do them . rom. . v. , . what shall we say then ? shall we continue in sinne that grace may abound ? god forbid ▪ how shall we , that are dead to sinne , live any longer therein ? compared with verse , and . what then ? shall we sinne , because we are not under the law , but under grace ? god forbid . know yee not , that to whom yee yeeld your selves servants to obey , his servants ye are to whom ye obey , whether of sin unto death , or of obedience unto righteousnesse ? ¶ john . . . if we say that we have fellowship with him , and walke in darknesse , we lye , and doe not the truth . if we say we have no sinne , we deceive our selves , and the truth is not in us . ¶ chap. . verse . and every man that hath this hope in him , purifieth himselfe , even as he is pure . vers . . , , , . whosoever committeth sinne , transgresseth also the law , for sinne is the transgression of the law . and ye know that he was manifested to take away our sinnes , and in him is no sinne ; whosoever abideth in him , sinneth not . whosoever sinneth , hath not seen him , neither knowne him . little children , let no man deceive you ; he that doth righteousnesse , is righteous ; he that committeth sinne is of the devill , for the devill sinneth from the beginning ; for this purpose the son of god was manifested , that he might destroy the works of the devil . ¶ pet. . , . while they promise them liberty , they themselves are the servants of corruption ; for of whom a man is overcome , of the same is he brought in bondage . for if after they have escaped the pollutions of the world through the knowledge of the lord and saviour jesus christ , they are againe intangled therein , and overcome , the latter end is worse with them then the beginning . rom. . . for if ye live after the flesh , ye shal dye , but if ye mortifie the deeds of the flesh by the spirit , ye shal live . xv . that god is to be worshipped according to his own will , and whosoever shall forsake and despise all the duties of his worship , cannot bee saved . jerem. . . poure out thy fury upon the heathen that know thee not , and upon the families that call not upon thy name , for they have eaten up jacob , and devoured him , and consumed him , &c. psal. . . have all the workers of iniquity no knowledge ? who eat up my people as they eat bread , and call not upon the lord . jude v. , , , . how they told you there should be mockers in the last times , shall walke after their owne ungodly lusts , these be they who separate themselves , sensual , not having the spirit . but yee beloved , building up your selves in your most holy faith , praying in the holy ghost , keep your selves in the love of god , looking for the mercy of our lord jesus christ unto eternal life . rom. . . for whosoever shall call on the name of the lord , shal be saved . xvi . that the dead shall rise , and that there is a day of judgement wherein all shall appear , some to goe into everlasting life , and some into everlasting condemnation . tim. . , . holding faith and a good conscience , wch some having put away , concerning faith have made shipwrack ; of whom is hymenaeus and alexander , whom i have delivered to satan , that they may learn not to blaspheme ; compared with tim. . , . and their word will eat as doth a canker , of whom is hymenaeus and philetus , who concerning the faith have erred , saying , that the resurrection is past already , and overthrow the faith of some . acts . , . and the times of this ignorance god winked at , but now commandeth all men every where to repent , because he hath appointed a day wherein he wil judge the world in righteousnesse . john . , . all that are in the grave shal heare his voice , and shal come forth , they that have done good , unto the resurrection of life , and they that have done evil to the resurrection of damnation ; compared with cor. . . if in this life onely we have hope in christ , we are of all men most miserable . finis . notes, typically marginal, from the original text notes for div a e- rom. . . . thess. . , . * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with one consent dr. john owen's two short catechisms wherein the principles of the doctine of christ are unfolded and explained : proper for all persons to learn before they be admitted to the sacrament of the lord's supper, and composed by him for the use of all congregations in general. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) dr. john owen's two short catechisms wherein the principles of the doctine of christ are unfolded and explained : proper for all persons to learn before they be admitted to the sacrament of the lord's supper, and composed by him for the use of all congregations in general. owen, john, - . the second edition. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -- catechisms -- english. catechisms, english. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion dr. john owen's two short catechisms , wherein the principles of the doctrine of christ are unfolded and explained . proper for all persons to learn before they be admitted to the sacrament of the lord's supper , and compos'd by him for the use of all congregations in general . the second edition . come ye children , hearken unto me , i will teach you the fear of the lord , psalm . . london : printed for , and sold by will. marshal at the bible in newgate-street : where you may be supplied with most of dr. owen's works . likewise the true effigies of dr. owen : also other effigies , as mr. caryl , mr. mead , mr. baxter , mr. clark , &c. at the bible in newgate-street , over against the blue-coat hospital gate . liveth william and joseph marshall , bookseller and stationer : where is a warehouse , and is sold all sorts of paper-hangings , by wholesale or retale , very delightful for rooms or closets , of the newest invention of figures , as irish and diamond-stitch , carpit or turky , and forest-work , &c. also most sorts of plain colours , printed with a hot role like your stuffs , sold very cheap . you may likewise be furnisht with screens ready made , at low prices , &c. and all other sorts of paper , both brown , white-brown and writing ; and paper-book , as shop-books , pocket-books , and mathematical-books ; affidavits for burying in woollen , slates and slate-books , letter-cases , copy-books , best ink for records , royal shining japan ink , holman's ink-powder , india ink ; quills , pens , wax , pencils , files , wafers and boxes , &c. likewise bibles , testaments , psalters , catechisms , spelling-books , accidences , grammars , rich's short-hand with his testament and singing-psalms , and other short-hand books , and most sorts of books , either school-books or others : ☞ and you may have bills , bonds , or funeral tickets , printed at reasonable rates . also dr. daffy's elixir , blagrave's spirits of scurv-y grass , both golden and plain . the queen of hungary's water . pawlet's chymical water for teeth & gums ; bromfield's and matthew's pills rightly prepared . all sold , as above , at the bible in newgate-street . where is sold , a guide to parish clarks for singing psalms , by henry playford , price s. as also playford , psalms , and his divine companion , &c. to my loving neighbours and christian friends . brethren , my hearts desire and request unto god for you is , that ye may be saved : i say the truth in christ also , i lye not , my conscience bearing me witness in the holy ghost , that i have great heaviness , and continual sorrow in my heart , for them amongst you , who as yet walk disorderly , and not as beseemeth the gospel , little labouring to acquaint themselves with the mystery of godliness ; for many walk , of whom i have told you often weeping , and now tell you again with sorrow , that they are the enemies of the cross of christ , whose end is destruction , whose god is their belly , who mind earthly things . you know ( brethren ) how i have been amongst you , and in what manner , for these few years past ; and how i have kept back nothing ( to the utmost of the dispensation to me committed ) that was profitable unto you ; but have shewed you and taught you publickly , and from house to house , testifying to all , repentance towards god , and faith towards our lord jesus christ. now with what sincerity this hath been by me performed ; with what issue and success by you received , god the righteous judge will one day declare ; for before him , must both you and i appear , to give an account of the dispensation of the glorious gospel amongst us : in the mean while , the desire of my heart is , to be servant to the least of you in the work of the lord. and that in any way , which i can conceive profitable unto you either in your persons or your families . now amongst my indeavours in this kind , after the ordinance of publick preaching the word , there is not , i conceive , any more needful , ( as all will grant that know the estate of this place , how taught of late days , how full of grosly ignorant persons ) then catechising , which hath caused me to set aside some hours for the compiling of these following , which also i have procured to be printed meerly because the least part of the parish are able to read it in writing , my intention in them being , principally , to hold out those necessary truths , wherein you have been in my preaching more fully instructed : as they are , the use of them i shall briefly present unto you . . the lesser catechism may be so learned of the younger sort , that they may be ready to answer to every question thereof . . the greater will call to mind much of what hath been taught you in publick , especially concerning the person and offices of jesus christ. . out of that you may have help to instruct your families in the lesser , being so framed for the most part , that a chapter of the one , is spent in unfolding a question of the other . . the texts of scripture quoted , are diligently to be sought out and pondered , that you may know indeed whether these things are so . . in reading the word , you may have light into the meaning of many places , by considering what they are produced to confirm . . i have been sparing in the doctrine of the sacraments , because i have already been so frequent in examinations about them . . the handling of moral duties i have wholly omitted , because by god's assistance i intend for you a brief explication of the lord's prayer , and the ten commandments , with some articles of the creed , not unfolded in these , by themselves , by the way of question and answer . now in all this as the pains hath been mine , so i pray that the benefit may be yours , and the praise his , to whom alone any good , that is in this or any thing else , is to be ascribed . now the god of heaven continue that peace , love , and amity amongst our selves , which hit herto hath been unshaken , in these divided times , and grant that the scepter and kingdom of his son may be gloriously advanced in your hearts , that the things which concern your peace may not be hidden from your eyes in this your day : which is the daily prayer of your servant in the work of the lord , j. o. from my study , septem . the last . the lesser catechism . question , whence is all truth concerning god , and our selves to be learned ? answer . from the holy scripture , the word of god. q. what do the scriptures teach that god is ? a. an eternal , infinite , most holy spirit , giving being to all things , and doing with them whatsoever he pleaseth . q. is there but one god ? a. one onely , in respect of his essence , and being , but one in three distinct persons , of father son , and holy ghost . q. what else is held forth in the word concerning god , that we ought to know ? a. his decrees , and his works . q what are the decrees of god concerning us ? a. his eternal purposes , of saving some by jesus christ , for the praise of his glory ; and of condemning others for their sins . q. what are the works of god ? a. acts or doings of his power , whereby he createth , sustaineth , and governeth all things . q. what is required from us towards almighty god ? a. holy and spiritual obedience , according to his law given unto us . q. are me able to do this of our selves ? a. no , in no wise , being by nature unto every good work reprobate . q. how came we into this estate , being at the first created in the image of god , in righteousness and innocency ? a. by the fall of our first parents , breaking the covenant of god , losing his grace and deserving his curse . q. by what way may we be delivered from this miserable estate . a. onely by jesus christ. q. what is jesus christ ? a. god and man united in one person , to be a mediator between god and man. q. what is he unto us ? a. a king , a priest , & a prophet . q. wherein doth he exercise his kingly power towards us ? a. in converting us unto god by his spirit , subduing us unto his obedience , and ruling in us by his grace . q. in what doth the exercise of his priestly office for us chiefly consist ? a. in offering up himself an acceptable sacrifice on the cross , so satisfying the justice of god for our sins , removing his curse from our persons , and bringing us unto him . q. wherein doth christ exercise his prophetical office towards us ? a. in revealing to our hearts , from the bosome of his father , the way , and truth , whereby we must come unto him . q. for whose sake doth christ perform all these ? a. onely for his elect. q. in what condition doth jesus christ exercise these offices ? a. he did in a low estate of humiliation on earth , but now in a glorious estate of exaltation in heaven . q. what is the church of christ ? a. the universal company of god's elect , called to the adoption of children . q. how come we to be members of this church ? a. by a lively faith. q. what is a lively faith ? a. an assured resting of the soul upon god's promises of mercy in jesus christ , for pardon of sins here , and glory hereafter . q. how come we to have this faith ? a. by the effectual working of the spirit of god in our hearts , freely calling us from the state of nature , to the state of grace . q. are we accounted righteous for our faith ? a. no , but only for the righteousness of christ , freely imputed unto us , and laid hold of by faith. q. . is there no more required of us , but faith onely ? a. yes , repentance also , and holiness . q. . what is repentance ? a. a forsaking of all sin , with godly sorrow for what we have committed . q. . what is that holiness which is required of us ? a. universal obedience to the will of god revealed unto us . q. what are the privileges of believers . a. first , union with christ ; secondly , adoption of children ; thirdly , communion of saints ; fourthly , right to the seals of the new covenant ; fifthly , christan liberty ; sixthly , resurrection of the body to life eternal . q. . vvhat are the sacraments , or seals of the new covenant ? a. visible seals of god's spiritual promises , made unto us in the blood of jesus christ. q. . vvhich be they ? a. baptism and the lords supper . q. what is baptisme ? a. an holy ordinance , whereby being sprinkled with water according to christs institution , we are by his grace made children of god , and have the promises of the covenant sealed unto us . q. what is the lord's supper ? a. an holy ordinance of christ appointed to communicate unto believers , his body and blood spiritually , being represented by bread and wine , blessed , broken , powred out , and received of them . q. . who have a right unto this sacrament ? a. they only who have an interest in jesus christ by faith. q. what is the communion of saints ? a. an holy conjunction between all gods people , partakers of the same spirit , and members of the same mystical body . q. what is the end of all this dispensation ? a. the glory of god in our salvation . glory be to god on high . the greater catechisme . chap. i. of the scripture . question . what is christian religion ? a. the only ( a ) way of knowing god aright , and ( b ) living unto him . ( a ) joh. . . ch . . . act. . . ( b ) col. . . . cor. . . gal. . , . q. . whence is it to be learned ? a. from the holy scripture onely . isa. . . joh. . . q. . what is the scripture ? a. the books of the ( a ) old , & ( b ) new testament , ( c ) given by inspiration from god , containing all things necessary to be believed and done , that god may be worshipped and our souls saved . ( a ) isa. . . rom. . . ( b ) rev. . , . ( c ) tim. . , . psal. . , . jer. . . joh. . . q. . how know you them to be the word of god ? a. by the ( a ) testimony of god's spirit , working faith in my heart , to close with that ( b ) heavenly majesty , and clear divine truth , that shineth in them . ( a ) matth. , . joh. . . thess. . . joh. . . joh. , . ( b ) luk. . . cor. . . heb. . . pet. . . chap. ii. of god. q. . what do the scriptures teach concerning god ? a. first , what he is , or his nature ; secondly , what he doth , or his works . exod. . . isa. . . heb. . , , . heb. . . q. . what is god in himself ? a. an ( a ) eternal ( b ) infinite , ( c ) incomprehensible ( d ) spirit , ( e ) giving being to all things , and doing with them whatsoever he pleaseth , ( a ) deut. . . isa. . . revel . . . ( b ) king. . . psal. . , , , . &c. ( c ) exod. . . tim. . . ( d ) joh. , . ( e ) gen. . . psal. . . & . . isa. . . joh. . . heb. . . q. . do we here know god as he is ? a. no his glorious being is not of us , in this life to be comprehended . exod. . . cor. . . q. . whereby is god chiefly made known unto us in the word ? a. first , by his ( f ) names , secondly , by his ( g ) attributes , or properties . ( f ) exod. . . ch . . . psa. . . ( g ) exo. . , . mat. . . q. . what are the names of god ? a. glorious titles , whch he hath given himself , to hold forth his excellencies unto us , with some perfections , whereby he will reveal himself , exod. , , . & , , & . , . gen. . . q. . what are the attributes of god ? a. his infinite perfections , in being and working . revelat. . , , , . q. . what are the chief attributes of his being ? a. ( a ) eternity , ( b ) infiniteness , ( c ) simplicity , or purity , ( d ) all-sufficiency , ( e ) perfectness , ( f ) immutability , ( g ) life , ( h ) will , and ( i ) understanding . ( a ) deut. . . psal. . . esa. . . revel . . . ( b ) king. . . psal. . , , , , , . ( c ) exod. . . ( d ) gen. . . psal. . , . ( e ) joh. . , , . rom. . , , , . ( f ) mal. . . jam. . . ( g ) judg. . . sam. . . king. . . ezek. . . & . . matth. . . act. . . thes. . . ( h ) dan. . . esa. . . ephes. . . . jam. . . ( i ) psal. . & . . & . . jer. . . heb. . . q. . what are the attributes which usually are ascribed to him in his works , or the acts of his will ? a. ( k ) goodness , ( l ) power , ( m ) justice , ( n ) mercy , ( o ) holiness , ( p ) wisdom , and the like , which he delighteth to exercise towards his creatures , for the praise of his glory ( k ) psal. . . mat. . . ( l ) exod. . . psal. . . revel . . . ( m ) zeph. . . psal. . . jerem. . . rom. . . ( n ) psal. . . rom. . . ephes. . . ( o ) exod. . . josh. . . hab. . . revel . . . ( p ) rom. . . & . . chap. iii. of the holy trinity . q. . is there but one god to whom these properties do belong ? a. ( a ) one onely , in respect of his essence and being , but one ( b ) in three distinct persons , of father , son , and holy ghost . ( a ) deut. . . matth. . . ephes. , , . ( b ) gen. . . joh. . . matth. . . q. . what mean you by person ? a. a distinct manner of subsistence or being , distinguished from the other persons , by its own properties . joh. . . heb. . . q . what is the distinguishing property of the person of the father ? a. to be of himself onely , the fountain of the god-head . joh. . , . ephes. . . q . what is the property of the son ? a. to be begotten of his father , from eternity . psal. . . joh. . . and . . q. . what of the holy ghost ? a. to proceed from the father and the son. joh. . . & . . and . . and . . q. . are these three one ? a. one ( a ) every way , in nature , will , and essential properties , ( b ) distinguished onely in their personal manner of subsistence ( a ) ioh. . . rom. . . ( b ) ioh. . . ioh. . . q. . can we conceive these things as they are in themselves ? a. neither ( a ) we , nor yet the ( b ) angels of heaven , are at all able to dive into these secrets , as they are internally in god ; ( c ) but in respect of the outward dispensation of themselves , to us , by creation , redemption , and sanctification , a knowledge may be attained of these things , saving , and heavenly . ( a ) tim. . . ( b ) esa. . , . ( c ) col. . , , , . chap. iv. of the works of god , and first , of those that are internal and immanent . q. . what do the scriptures teach concerning the works of god ? a. that they are of two sorts ; first , internal in his counsel , decrees , and purposes towards his creatures ? secondly , external , in his works , over and about them , to the praise of his own glory . act. . . prov. . . q . vvhat are the decrees of god ? a. ( a ) eternal , ( b ) unchangeable purposes of his will , concerning the being , and well-being of his creatures . ( a ) mich. . . ephes. . . act. . . ( b ) esa. . . esa. . . rom. . . tim. . . q. . concerning which of his creatures chiefly are his decrees to be considered ? a. angels , and men , for whom other things were ordained . tim. . . jud. . q. . vvhat are the decrees of god concerning men ? a. election , and reprobation . rom. . , . q. . what is the decree of election ? a. the ( a ) eternal , ( b ) free , ( c ) immutable purpose of god , ( d ) whereby in jesus christ , he chuseth unto himself , whom he pleaseth , out of ( e ) whole mankind , determining to bestow upon them , for his sake , ( f ) grace here , and everlasting happiness hereafter , for the praise of his glory , by the way of mercy ( a ) eph. . . act. . . rom. . , . ( b ) mat. . . ( c ) tim. . . ( d ) ephes. . , . mat. . . ( e ) rom. . , , , . ( f ) joh. . . & chap. . . . . . q. . doth any thing in us move the lord thus to chuse us from amongst others ? a. no , in no wise , we are in the same lump with others rejected , when separated by his undeserved grace . rom. . , . matth. . . cor. . . tim. . . q. . vvhat is the decree of reprobation ? a. the eternal purpose of god , to suffer many to sin , leave them in their sin , and not giving them to christ , to punish them for their sin . rom. . , . , . prov. . . mat. . , . pet. . . jude . chap. . v of the works of god that outwardly are of him . q. . what are the works of god , that outwardly respect his creatures ? a. first , of creation ; secondly , of actual providence . psal. . . heb. . , . q. . what is the work of creation ? a. an act or work of god's almighty power , whereby of nothing , in six days , he created heaven , earth , and the sea , with all things in them contained , gen. . . exod. . . prov. . . q. . wherefore did god make man ? a. for his own glory in his service , and obedience , gen. . , . & . , . rom. . . q. . was man able to yield the service and worship that god required of him ? a. yea , to the uttermost , being created upright in the image of god , in purity , innocency , righteousness and holiness , gen. . . eccles. . . ephes. . . col. . . q. . what was the rule , whereby man was at first to be directed in his obedience ? a. the moral , or eternal law of god implanted in his nature , and written in his heart , by creation , being the tenor of the covenant between god and him , sacramentally typified by the tree of knowledge of good and evil , gen. . , , . rom. . , . ephes. . . q. . do we stand in the same covenant still , and have we the same power to yield obedience unto god ? a. no , the ( a ) covenant was broken by the sin of adam , with whom it was made , ( b ) our nature corrupted , ( c ) and all power to do good utterly lost . ( a ) gen. . , . . gal. . , . . heb. . . & . . ( b ) joh. . . psal. . . ( c ) gen. . . jer. . . chap. vi. of gods actual providence . q. . what is gods actual providence ? a. the effectual working of his power , and almighty act of his will , whereby he sustaineth , governeth , and disposeth of all things , men , and their actions , to the ends which he hath ordained for them , exod. . . job . , , . & . , . psal. . . prov. . . esa. . , . joh. . . act. . . heb. . . q. . how is this providence exercised towards mankind ? a. two wayes : first , ( a ) peculiarly towards his church , or elect , in their generations , for whom are all things : secondly , ( b ) towards all in a general manner ; yet with various and divers dispensations . ( a ) deut. . . psal. . . zech. . . mat. . . & . . . pet. . . ( b ) gen. . . psal. . , . esa. . . mat. . . q . wherein chiefly consists the outward providence of god towards his church ? a. in three things , first , in ( a ) causing all things to work together for their good , secondly , in ( b ) ruling and disposing of kingdoms , nations , and persons , for their benefit ; thirdly , ( c ) in avenging them of their adversaries , ( a ) mat. . , , . rom. . . tim. . . pet. . . ( b ) psal. . . . esa. . . dan. . . rom. . . ( c ) esa. . . zech. . , , , . luk. . . revel . . . q. . doth god rule also in and over the sinful actions of wicked men ? a. yea , he willingly ( according to his determinate counsel ) suffereth them to be , for the manifestation of his glory , and by them effecteth his own righteous ends , sam. . . & . . kin. . . & . . job . . prov. . . esa. . , . ezek. . , , . amos . . act. . , . rom. . . & . . pet. . . revel . . . q. . doth the providence of god extend it self to every small thing ? a. the least grass of the field , hair of our heads , or worm of the earth , is not exempted from his knowledge and care , job . psal. . . & . . jonah . . mat. . , , , . & . . . chap. vii . of the law of god. q. . which is the law that god gave man at first to fulfill ? a. the same which was afterwards written with the finger of god in two . tables of stone on mount horeb , called the ten commandements , rom. . , . q. . is the observation of this law still required of us ? a. yes , to the uttermost tittle , mat. . . joh. . . rom. . . jam. . . gal. . q. . are we able of our selves to perform it ? a. no , in no wise , the law is spiritual , but we are carnal , king. . . gen. . . joh. . . rom. . . and . . joh. . . q. . did then god give a law which could not be kept ? a. no , when god gave it , we had power to keep it , which since we have lost in adam , gen. . . ephes. . . rom. . . q. . whereto then doth the law now serve ? a. for two general ends , first , ( a ) to be a rule of our duty , or to discover to us the obedience of god required ; secondly , ( b ) to drive us unto christ. ( a ) psal. . . . tim. . , . ( b ) gal. . , q. . how doth the law drive us unto christ ? a. divers ways , as first , ( a ) by laying open unto us the utter disability of our nature , to do any good ; secondly , ( b ) by charging the wrath and curse of god , due to sin , upon the conscience ; thirdly , ( c ) by bringing the whole soul under bondage to sin , death , satan , and hell , so making us long and seek for a saviour . ( a ) rom. . , , . gal. . . ( b ) rom. : , . & . . & . . gal. . . ( c ) gal. . . heb. . . chap. viii . of the state of corrupted nature . q. . how came this weakness and disability upon us ? a. by the sin , and shameful fall of our first parents , rom. . . . q. . wherein did that hurt us their posterity ? a. divers wayes ; first , ( a ) in that we were all guilty of the same breach of covenant with adam , being all in him ; secondly , ( b ) our souls with his were deprived of that holiness , innocency , and righteousness wherein they were at first created ; thirdly , ( c ) pollution and defilement of nature came upon us , with , fourthly , ( d ) an extream disability of doing any thing that is well-pleasing unto god ; ( e ) by all which , we are made obnoxious to the curse . ( a ) joh. . . rom. . . ephes. . . ( b ) gen. . . ephes. . , . col. . . ( c ) job . . psal. . . joh. . . rom. . . ( d ) gen. . . ephes. . . jer. . . & . . rom. . . ( e ) gen. . . gal. . . q. . wherein doth the curse of god consist ? a. in divers things : first , ( a ) in the guilt of death , temporal and eternal ; secondly , ( b ) the loss of the grace and favour of god ; thirdly , ( c ) guilt and horror of conscience , despair and anguish here , with , fourthly , eternal damnation hereafter . ( a ) gen. . . rom. . . & . . . ephes. . . ( b ) gen. . . ezek. . , , . ephes. . . ( c ) gen. . . esa. . . rom. . , . gal. . . ( d ) gen. . . . joh. . . q. . are all men born in this estate ? a. every one without exception , psal. . . esa. . . rom. . . . ephes. . . q. . and do they continue therein ? a. of themselves they cannot otherwise do , being able neither to ( a ) know , or ( b ) will , nor ( c ) do any thing that is spiritually good , and pleasing unto god. ( a ) act. . . & . . cor. . . ephes. . . joh. . . ( b ) jer. . . & . , . luk. . . rom. . . & . . ( c ) joh. . . cor. . . q. . have they then no way of themselves to escape the curse and wrath of god ? a. none at all , they can neither satisfie his justice , nor fulfill his law. chap. ix . of the incarnation of christ. q. . shall all mankind then everlastingly perish ? a. no , god of his free grace hath prepared a way , to redeem and save his elect. joh. . . esa : . . q. . what way was this ? a. by sending his own son jesus christ , in the likeness of sinful flesh , condemning sin in the flesh , rom. . . q. . who is this you call his own son ? a. the second person of the trinity , co-eternal , and of the same deity with his father , joh. . . rom. . . gal. . . joh. . . q. . how did god send him ? a. by causing him to be made flesh of a pure virgin , and to dwell among us , that he might be obedient unto death , the death of the cross , esa. . . joh. . . luk. . . phil. . . tim. . . chap. x. of the person of jesus christ. q. . what doth the scripture teach us of jesus christ ? a. chiefly two things ; first , his , person ▪ or what he is in himself ; secondly , his offices , or what he is unto us . q. . what doth it teach of his person ? a. that he is truely god , and perfect man , partaker of the natures of god and man in one person , between whom he is a mediator , joh. . . heb. . , . ephe. , . tim. . . joh. . . q. . how prove you jesus christ to be truely god ? a. divers wayes ; first , by places of scripture speaking of the great god jehovah , in the old testament , applyed to our saviour in the new , as , numb . . , . in cor. . . psal. . , . in heb. . . esa. . , , . in joh. . , . esa. . , . in luk. . . rom. . . esa. . , . in joh. . esa. . , . in rom. . . phil. . . mal. . . in matth. . . secondly , by the works of the deity ascribed unto him , as first , of creation , joh. . . cor. . . heb. . . secondly , of preservation in providence , heb. . . joh. . . thirdly , miracles . thirdly , by the essential attributes of god , being ascribed unto him ; as first , immensity , mat. . . joh. . . ephes. . . secondly , eternity , joh. . . revel . . . mich. . . thirdly , immutability , heb. . , , fourthly , omniscience , joh. . . revel . . . fifthly , majesty and glory equal to his father , joh. . . revel . . . phil. . . . , . fourthly , by the names given unto him ; as first , of god expresly , joh. . . & . . act. . . rom. . . phil. . . heb. . . tim. . . secondly , of the son of god , joh. . . rom. . . &c. q. . was it necessary that our redeemer should be god ? a. yes , that he might be able to save to the uttermost , and to satisfie the wrath of his father , which no creature could perform . esa. . . & . . dan. . . . q. . how prove you that he was a perfect man ? a. first , by the prophesies that went before , that so he should be , gen. . . & . . secondly , by the relation of their accomplishment , mat. . . rom. . . gal. . . thirdly , by the scriptures , assigning to him those things , which are required to a perfect man ; as first , a body , luk. . . heb. . . & . . joh. . . secondly , a soul , matth. . . mark. . . and therein , first , a will , mat. . . secondly , affections , mat. . . luk. . . thirdly , indowments , luk. . . fourthly , general infirmities of nature , mat. . . joh. . . heb. . . q. . wherefore was our redeemer to be man ? a. that the nature which had offended , might suffer , and make satisfaction , and so he might be every way a fit and sufficient saviour for men , heb. . , , , , , , , . chap. xi . of the offices of christ , and first of his kingly . q , . how many are the offices of jesus christ ? a. three ; first , of a ( a ) king ; secondly , ( b ) a priest ; thirdly , a ( c ) prophet . ( a ) psal. . . ( b ) psal. . . ( c ) deut. . . q. . hath he these offices peculiar by nature ? a. no , he onely received them for the present dispensation , until the work of redemtion be perfected , psal. . . act. . . & . . cor. . . & . , . phil. . . heb. . . . & . , , . q. . wherein doth the kingly office of christ consist ? a. in a two-fold power ; first , his power of ruling in , and over his church ; secondly , his power of subduing his enemies , psal. . , , , , . q. . what is his ruling power in , and over his people ? a. that supream authority , which for their everlasting good , he useth towards them , whereof in general there be two acts ; first , ( a ) internal and spiritual , in converting their souls unto him , making them unto himself , a willing , obedient , persevering people ; secondly , ( b ) external and ecclesiastical , in giving perfect laws , and rules for their government , as gathered into holy societies , under him . ( a ) esa. . . & . , . with heb. . , , . esa. . . . joh. . . & . . mark . . mat. . . cor. . , . ( b ) mat. . . cor. . . ephes. . , , , , , , . tim. . , . revel . . , . q. . how many are the acts of his kingly power , towards his enemies ? a. two also , first , ( a ) internal , by the mighty working of his word , and the spirit of bondage upon their hearts , convincing , amazing , terrifying their consciences , hardning their spirits for ruine ; secondly , ( b ) external in judgements and vengeance , which oft times he beginneth in this life , and will continue unto eternity , ( a ) psal. . joh. . . & . . & . . & . . cor. . , , . cor. . . tim. . . ( b ) mark . . luk. . . act. . . revel . . . chap. xii . of christ's priestly office. q. . by what means did jesus christ undertake the office of an eternal priest ? a. by ( a ) the decree , ordination , and will of god his father , ( b ) whereunto he yielded voluntary obedience , so ( c ) that concerning this , there was a compact and covenant between them . ( a ) psal. . . heb. . , . & . , . ( b ) esa. . , , . heb. . , , , , , . ( c ) psal. . , . esa. . . , , : phil. . . . heb. . . joh. . . . q. . wherein doth his execution of this office consist ? a. in bringing his people unto god , heb. . . and . . and . . q. . what are the parts of it ? a. first , ( a ) oblation ; secondly , ( b ) intercession . ( a ) heb. . . ( b ) heb. . . q. . what is the oblation of christ ? a. the ( a ) offering up of himself upon the altar of the cross , an holy propitiatory sacrifice for the sins of all the elect throughout the world , as ( b ) also the presentation of himself for us in heaven , sprinkled with the blood of the covenant . ( a ) esa. . , . joh. . . & . , . & . . heb. . , . ( b ) heb. . . q. . whereby doth this oblation do good unto us ? a. divers wayes : first , in that it satisfied the justice of god ; secondly , it redeemed us from the power of sin , death , and hell ; thirdly , it ratified the new covenant of grace ; fourthly , it procured for us grace here , and glory hereafter ; by all which means , the peace , and reconciliation between god and us is wrought , ephes. . , . q. . how did the oblation of christ satisfie god's justice for our sin ! a. in that for us , he underwent the punishment due to our sin , esa. . . , , . joh. . . rom. . , . and . . cor. . . cor. . . ephes. . . pet. . . q. . what was that punishment ? a. the wrath of god , the curse of the law , the paines of hell , due to sinners , in body and soul , gen. . . deut. . . esa. . . rom. . . ephes. . . joh. . . heb. . . q. . did christ undergo all these ? a. yes , in respect of the greatness and extremity , not the eternity and continuance of those pains , for it was impossible he should be holden of death , matth. . , . mark . . and . . gal. . . ephes. . . col. . . heb. . . psal. . . q. . how could the punishment of one , satisfie for the offence of all ? a. in that he was not a mere man onely , but god also , of infinite more value than all those who had offended , rom. . . heb. . . pet. . . q. . how did the oblation of christ redeem us from death , and hell ? a. first , ( a ) by paying a ransome to god the judge and law-giver , who had condemned us ; secondly , ( b ) by overcoming , and spoyling satan , death , and the powers of hell , that detained us captives , ( a ) matth. . . joh. . . mark . , . rom. . . cor. . . gal. . . ephes. . . tim. . . heb. . . ( b ) joh. . . col. . , , . thess. . . heb. . . pet. . , . q. . what was the ransome that christ paid for us ? a. his own precious blood , act. . . pet. . . q. . how was the new covenant ratified in his blood ? a. by being accompanied with his death , for that as all other testaments was to be ratified by the death of the testator , gen. . . heb. . . & . , , . q. . what is this new covenant ? a. the gracious , free , immutable promise of god made unto all his elect fallen in adam , to ( b ) give them jesus christ , and ( c ) in him mercy , pardon , grace , and glory , ( d ) with a restipulation of faith from them unto this promise and new obedience . ( a ) gen. . . jer. . , , . & . . heb. . , , . ( b ) gal. . . . gen. . . ( c ) rom. . : ephes. . , . ( d ) mar. . . joh. . . & . , . q. . how did christ procure for us grace , faith , and glory ? a. by the way of purchase and merit , for the death of christ deservedly procured of god , that he should bless us with all spiritual blessings , needful for our coming unto him , esa. . , . joh. . . act. . . rom. . , . ephes. . . . & . . phil. . . tit. . . revel . . , . q. . what is the intercession of christ ? a : his continual solliciting of god on our behalf , begun here in fervent prayers , continued in heaven by appearing as our advocate at the throne of grace , psal. . . rom. . . heb. . . & . . & . , , . joh. . , . joh. . chap. xiii . of christ's prophetical office. q. . wherein doth the prophetical office of christ consist ? a. in his embassage from god to man , revealing from the bosome of his father , the whole mystery of godliness , the way and truth , whereby we must come unto god , matth. . joh. . . & . . & . . . & . , . & . . & . . q. . how doth he exercise this office towards us ? a. by making known the whole doctrine of truth unto us , in a saving and spiritual manner , deut. . esa. . . heb. . . q. . by what means doth he perform all this ? a. divers , as first , ( a ) internally and effectually by his spirit , writing his law in our hearts ; secondly , ( b ) outwardly , and instrumentally , by the word preached . ( a ) jer. . , . cor. . . thess. . . heb. . . ( b ) joh. . . cor. . . ephes. . , , , , , . pet. . . chap. xiv . of the two-fold estate of christ. q. . in what estate or condition doth christ exercise these offices ? a. in a two-fold estate ; first , of humiliation or abasement ; secondly , of exaltation , or glory , phil. . , , . q. . wherein consisteth the state of christ's humiliation ? a. in three things ; first , ( a ) in his incarnation , or being born of woman ; secondly , ( b ) his obedience or fulfilling the whole law , moral and ceremonial ; thirdly , in his ( c ) passion , or induring all sorts of miseries , even death it self . ( a ) luk. . . joh. . . rom. . . gal. . . heb. . , . ( b ) matth. . . & . . luk. . . joh. . . cor. . . pet. . . joh. . . ( c ) psal. . , , . heb. . . pet. . . q. . wherein consists his exaltation ? a. in first , his resurrection ? secondly , ascension ; thirdly , sitting at the right hand of god ; by all which he was declared to be the son of god with power , mat. . . rom. . . & . . ephes. . . phil. . , . tim. . . chap. xv. of the persons to whom the benefits of christs offices do belong . q. . unto whom do the saving benefits of what christ performeth in the execution of his offices belong ? a. onely to his elect , ( ) joh. . . esa. . . heb. . . & . . q. . dyed he for no other ? a. none , in respect of his fathers eternal purpose , and his own intention , of removing wrath from them , procuring grace and glory for them , act. . . matth. . . & . . heb. . . joh. . , . esa. . . joh. . . & , , , . . ephes. . . rom. . . . gal. . . joh. . . . rom. . . cor. . , . q. . what shall become of them for whom christ dyed not ? a. everlasting torments for their sins , their portion in their own place , mark . . joh. . . matth. . . act. . . q. . for whom doth he make intercession ? a. onely for those who from eternity were given him by his father , joh. . heb. . , . chap. xvi . of the church . q. . how are the elect called , in respect of their obedience unto christ , and union with him ? a. his church , act. . . ephes. . . q. . what is the church of christ ? a. the whole company of gods elect ( a ) , called ( b ) of god , ( c ) by the word and spirit , ( d ) out of their natural condition , to the dignity of his children , and ( e ) united unto christ their head , by faith in the bond of the spirit . ( a ) act. . . tim. . . heb. . , , . ( b ) rom. . , . rom. . . . cor. . . tim. . . ( c ) act. . . joh. . . cor. . . pet. . . heb. . . ( d ) ephes. . , , . col. . . heb. . , . pet. . . ( e ) joh. . . ephes. . , , , , . q. . is this whole church always in the same state ? a. no , one part of it is militant , the other triumphant . q. . what is the church militant ? a. that portion of gods elect , which in their generation cleaveth unto christ by faith , and fighteth against the world , flesh , and devil , ephes. . , . heb. . , . & . . . q. . what is the church triumphant ? a. that portion of gods people , who having fought their fight and kept the faith , are now in heaven , resting from their labours , ephes. . . revel . . . & ch . . . q. . are not the church of the jews , before the birth of christ , and the church of the christians since , two churches ? a. no , essentially they are but one , differing only in some outward administrations , ephes. . . , , , . cor. . . gal. . . . heb. . . . . q. . can this church be wholly overthrown on the earth ? a. no , unless the decree of god may be changed , and the promise of christ fail . matth. . . & . . joh. . . joh. . tim. . . tim. . . chap. xvii . of faith ? q. . by what means do we become actual members of this church of god ? a. by a lively justifying faith , whereby we are united unto christ , the head thereof , act. . . & . . heb. . . & . , . & . . rom. . , . ephes. . , . q. . what is a justifying faith ? a. a ( a ) gracious resting upon the free promises of god in jesus christ for mercy , ( b ) with a firm perswasion of heart , that god is a reconciled father unto us in the son of his love. ( a ) tim. . . joh. . . & . . rom. . . ( b ) heb. . . rom. . , . gal. . . cor. . , . q. . have all this faith ? a. none , but the elect of god , tit. . . joh. . . matth. . . act. . . rom. . . q. . do not then others believe that make profession ? a. yes , with first , historical faith , or a perswasion , that the things written in the word are true , james . . secondly , temporary faith , which hath some joy of the affections , upon unspiritual grounds , in the things believed , matth. . . mark . . joh. . , . act. . . chap. xviii . of our vocation , or gods calling us . q. . how come we to have this saving faith ? a. it is freely bestowed upon us , and wrought in us , by the spirit of god in our vocation or calling . joh. . . . ephes. . , . phil. . . thes. . . q. . what is our vocation , or this calling of god ? a. the free gracious act of almighty god , whereby in jesus christ he calleth and translateth us from the state of nature , sin , wrath , and corruption , into the state of grace , and union with christ , by the mighty , effectual working of his spirit , in the preaching of the word , col. . , . tim. . . deut. . . ezek. . . matth. . , . joh. . . & . . . ephes. . . col. . . cor. . . jam. . . pet. . . act. . . q. . what do we our selves perform in this change or work of our conversion ? a. nothing at all , being meerly wrought upon by the free grace and spirit of god , when in our selves we have no ability to any thing that is spiritually good , matth. . . & . . joh. . . & . . cor. . . cor. . . cor. . . ephes. . . . rom. . . phil. . . q. . doth god thus call all and every one ? a. all within the pale of the church are outwardly called by the word , none effectually but the elect. mat. . . rom. . . chap. xix . of justification . q. . are we accounted righteous and saved for our faith , when we are thus freely called ? a. no , but meerly by the imputation of the righteousness of christ , apprehended and applyed by faith , for which alone the lord accepts us , as holy and righteous , esa. . . rom. . , , , . rom. . . q. . what then is our justification , or righteousness before god ? a. the gracious free act of god , imputing the righteousness of christ to a believing sinner , and for that speaking peace unto his conscience , in the pardon of his sin , pronouncing him to be just , and accepted before him , gen. . . act. . , . luk. . . rom. . , , . rom. . , , , , . gal. . . q. . are we not then righteous before god , by our own works ? a. no , for of themselves , they can neither satisfie his justice , fulfil his law , nor indure his tryal . psal. . , . psal. . . esa. . . luke . . chap. xx. of sanctification . q. . is there nothing then required of us , but faith onely ? a. yes , ( a ) repentance , and ( b ) holiness , or new obedience . ( a ) act. . . matth. . . luk. . . ( b ) tim. . . thess. . . heb. . . q. . what is repentance ? a. godly ( a ) sorrow for every known sin committed against god , ( b ) with a firm purpose of heart , to cleave unto him for the future , ( c ) in the killing of sin , the quickning of all graces , to walk before him in newness of life . ( a ) cor. . , , . act. . . psal. . . ( b ) psal. . . esa. . , . ezek. . , . act. . . ( c ) ephes. . , , , . rom. . , . , . rom. . . cor. . . gal. . . q . can we do this of our selves ? a. no , it is a special gift and grace of god , which he bestoweth on whom he pleaseth , levit. . . deut. . . ezek. . , . tim. . . act. . . q. . wherein doth the being of true repentance consist , without which it is not acceptable ? a. in its . performance according to the gospel rule , with faith and assured hope of divine mercy , psal. . joh. . , . cor. . , . act. . . matth. . . q. . what is that holiness which is required of us ? a. that ( a ) universal sincere obedience to the whole will of god , ( b ) in our hearts , minds , wills , and actions , ( c ) whereby we are in some measure made conformable to christ our head . ( a ) psal. . . . sam. . . joh. . . rom. . . heb. . . t it . . pet. . . , . esa. . , . ( b ) cron. . . deut. . . matth. . . ( c ) rom. . . cor. . . ephes. . . col. . , , . tim. . , . q. . is this holiness or obedience in us perfect ? a. yes , ( a ) in respect of all the parts of it , but ( b ) not in respect of the degrees wherein god requires it . ( a ) king. . . joh. . . mat. . . luk. . . cor. . . ephes. . . tit. . . ( b ) esa. . . psal. . . exod. . . phil. . . q. . will god accept of that obedience which falls so short of what he requireth ? a. yes from them whose persons he accepteth , and justifieth freely in jesus christ , rom. . . phil. . . heb. . . joh. . . ephes. . . q. . what are the parts of this holiness ? a. ( a ) internal , in the quickning of all graces , purging all sins ; ( b ) and external , in servent and frequent prayers , almes , and all manner of righteousness . ( a ) heb. . . ephes. . . . rom. . . & . . ( b ) matth. . . rom. . , . ephes. . , . tit. . . particular precepts are innumerable . q . may not others perform these dunes acceptably , as well as those that believe ? a. no , all their performances in this kind are but abominable sins before the lord , prov. . . joh. . . tit. . . heb. . . chap. xxi . of the priviledges of believers . q. . vvhat are the priviledges of those that thus believe and repent ? a. first union with christ ; secondly , adoption of children : thirdly , christian liberty ; fourthly , a spiritual holy right to the seals of the new covenant ; fifthly , communion with all saints ; sixthly , resurrection of the body unto life eternal . q. . what is our union with christ ? a. an ( a ) holy spiritual conjunction unto him , as our ( b ) head , ( c ) husband , and ( d ) foundation , ( e ) whereby we are made partakers of the same spirit with him , ( f ) and derive all good things from him . ( a ) cor. . . joh. , , . , , . & . . ( b ) ephes. . . & . . col. . . ( c ) cor. . . ephes. . , , . revel . . . ( d ) matth. . . ephes. . , , . pet. . , , , . ( e ) rom. . . . gal. . . phil. . . ( f ) joh. . . . ephes. . . q. . what is our adoption ? a. our gracious reception into the family of god , as his children , and co heirs with christ , joh. . . rom. . . . gal. . . ephes. . . q. . how came we to know this ? a. by the especial working of the holy spirit in our hearts , sealing unto us the promises of god , and raising up our souls to an assured expectation of the promised inheritance , rom. . . . ephes. . . joh. . . rom. . . . titus . . q. . what is our christian liberty ? a. an holy and spiritual ( a ) freedom from the ( b ) slavery of sin , the ( c ) bondage of death and hell ; the ( d ) curse of the law , ( e ) jewish ceremonies , and ( f ) thraldom of conscience , purchased for us by jesus christ , and ( g ) revealed to us by the holy spirit . ( a ) gal. . . ( b ) joh. . , , . rom. . , . esa. . . joh. . . cor. . . ( c ) rom. . . heb. . . cor. . , . ( d ) gal. . . ephes. . , . gal , , . rom. . . ( e ) act. . , . gal. . , chapters . ( f ) cor. . . cor. . . pet. . . ( g ) cor . . q. . are we then wholly freed from the moral law ? a. yes , as ( a ) a covenant or as it hath any thing in it , bringing into bondage , as the curse , power , dominion , and rigid exaction of obedience , ( b ) but not as it is a rule of life and holiness , ( a ) jer. . , , . rom. . , , . rom. . . gal. . . . rom. . . gal. . . ( b ) mat. . . rom. . . & . . , . q. . are we not freed by christ from the magistrates power , and humane authority ? a. no , being ordained of god , and commanding for him , we owe them all lawful obedience , rom. . , , , . tim. . , . pet. . , , . chap. xxii . of the sacraments of the new covenant in particular , a holy right whereunto , is the fourth priviledge of believers ? q. . what are the seals of the new testament ? a. sacraments instituted of christ to be visible seals and pledges , whereby god in him confirmeth the promises of the covenant to all believers , restipulating of them , growth in faith and obedience , mark . . joh. . . act. . . & . . rom. . . cor. . , , . cor. . , , , . q. . how doth god by these sacraments bestow grace upon us ? a. not by any real , essential conveying of spiritual grace , by corporeal means , but by the way of promise , obsignation and covenant , confirming the grace wrought in us by the word and spirit , heb. . . . cor. . rom. . . & . . mark . . ephes. . . q. . how do our sacraments differ from the sacraments of the jews ? a. accidentally onely , in things concerning the outward matter and form , as their number , quality , clearness of signification , and the like , not essentially in the things signified or grace confirmed , cor. . , , . &c. joh. . . cor. . . phil. . . col. . . chap. xxiii . of baptism . q. . which are these sacraments ? a. baptism and the lord's supper . q. . what is baptism ? a. an ( a ) holy action appointed of christ , whereby being sprinkled with water in the name of the whole trinity , by a lawful minister of the church , ( b ) we are admitted into the family of god , ( c ) and have the benefits of the blood of christ confirmed unto us . ( a ) matth. . . mark . , . ( b ) act. . . & . . ( c ) act. . , . joh. . . rom. . , , . cor. . . q. . to whom doth this sacrament belong ? a. unto all , to whom the promise of the covenant is made , that is , to believers and to their seed , act. . . gen. . , . act. . . rom. . , . cor. . . q. . how can baptisme seal the pardon of all sins to us , all our personal sins following it ? a. in as much as it is a seal of that promise which gives pardon of all to believers , act. . . rom. . , . chap. xxiv . of the lords supper . q . what is the lord supper ? a. an ( a ) holy action instituted and appointed by christ , ( b ) to set forth his death , ( c ) and communicate unto us spiritually his body and blood , by faith , being ( d ) represented by bread and wine , ( e ) blessed by his word , and prayer , ( f ) broken , powred out , and received of believers . ( a ) mat. . , . luk. . , , , , , , . cor. . , . ( b ) luk. . . cor. . , . ( c ) mark . , , . cor. . . . joh. . . ( d ) cor. . . . ( e ) cor. . . mat. . . ( f ) mat. . . mark . . luk. . . q . when did christ appoint this sacrament ? a. on the night wherein he was betrayed to suffer , cor. . . q . whence is the right use of it to be learned . a. from the word , practice , and actions of our saviour , as its institution . q. . what were the actions of our saviour to be imitated by us ? a. first , blessing the elements by prayer ; secondly , breaking the bread , and powring out the wine ; thirdly , distributing them to the receivers , sitting in a table gesture , matth. . . mark. . . luk. . , . cor. . , . q. . what were the words of christ ? a. first , of command , take , eat ; secondly , of promise , this is my body ; thirdly , of institution , for perpetual use , this do , &c. cor. . , , . q. . who are to be receivers of this sacrament ? a. those onely have a true right to the signs , who by faith have an holy interest in christ , the thing signified , cor. . , , . joh. . . q. . do the elements remain bread and wine still , after the blessing of them ? a. yes , all the spiritual change is wrought by the faith of the receiver , not the words of the giver ; to them that believe , they are the body and blood of christ , joh. . . cor. . . and . . chap. xxv . of the communion of saints , the fifth priviledge of believers . q. . what is the communion of saints ? a. an holy conjunction between all god's people , wrought by their participation of the same spirit whereby we are all made members of that one body , whereof christ is the head , cant. . . jer. . . joh. . . cor. . . ephes. . , , , . . joh. . . , . q. . of what sort is this union ? a. first , ( a ) spiritual and internal , in the injoyment of the same spirit and graces , which is the union of the church catholick ; secondly , ( b ) external and ecclesiastical in the same outward ordinances , which is the union of particular congregations . ( a ) cor. . , . ephes. . . , , , . cor. . . joh. . . , . joh. . . heb. . . ( b ) cor. . , . rom. . . cor. . , . ephes. . , , . phil. . . col. . . pet. . . chap. xxvi . of particular churches . q. . what are particular churches ? a. peculiar ( a ) assemblies ( , ) of professors in one place , ( b ) under officers of christs institution , ( c ) enjoying the ordinances of god , ( d ) and leading lives beseeming their holy calling . ( a ) act. . . cor. . , & . . cor. . . ( b ) act. . . . & . . cor. . . heb. . . ( c ) cor. . . revel . . , , . ( d ) thess. . . . . gal. . . phil. . . thes. . . q. . what are the ordinary officers of such churches ? a. first ( a ) pastors or doctors to teach and exhort ; secondly , ( b ) elders to assist in rule and government , thirdly , ( c ) deacons to provide for the poor , ( ) rom. . , . ephes. . . cor. . . ( b ) rom. . . tim. . . ( c ) act. . , . q. . what is required of these officers , especially the chiefest , or ministers ? a. ( a ) that they be faithful in the ministry committed unto them , ( b ) sedulous in dispensing the word , ( c ) watching for the good of the souls committed to them , ( d ) going before them in an example of all godliness and holiness of life . ( a ) cor. . . act. . , , . ( b ) tim. . . and . , , , , . ( c ) tit. . . tim. . , . ( d ) tit. . . tim. . . matth. . . act. . q. . what is required in the people unto them ? a. obedience ( a ) to their message and ministery , ( b ) honour and love to their persons , ( c ) maintenance to them and their families . ( a ) cor. . . rom. . . heb. . . thess. . . rom. . . cor. . , , . ( b ) cor. . . gal. . . tim. . , . ( c ) luk. . . jam. . . tim. . , . cor. . , , , , . chap. xxvii . of the last priviledge of believers , being the door of entrance into glory . q. . what is the resurrection of the flesh ? a. an act of the ( ) mighty power of gods holy spirit , applying unto us the vertue of christs resurrection , whereby at the last day , he will raise our whole bodies from the dust to be united again into our souls in everlasting happiness , job . , , . psal. . , , . esa. . . ezek. . , . dan. . . cor. . &c. revet . . , . q. . what is the end of this whole dispensation ? a. the glory of god in our eternal salvation . to him be all glory , and honour for evermore , amen . finis . imprimatur , john downame . notes, typically marginal, from the original text notes for div a -e chap. . of the greater . chap. . chap. . chap. . chap. . . chap. . chap. . chap. . chap. . chap. . chap. . chap. . chap. . chap. . chap. . chap. . chap. . chap. . chap. . chap. . chap. . chap. , chap. . chap. . notes for div a -e every one out of this way everlastingly damned . the life of religion is in the life . popish traditions are false lights leading from god. the authority of the scripture dependeth not on the authority of the church , as the papists blaspheme . all humane inventions , unnecessary helps in the worship of god. the word thereof is the sole directory for faith , worship , and life . this alone perswadeth , & inwardly convinceth the heart , of the divine verity of the scripture : other motives also there are from without , and unanswerable arguments to prove the truth of them : as , . their antiquity ; preservation from fury ; prophecies in them ; the holiness and majesty of their doctrine , agreeable to the nature of god ; miracles . the testimony of the church of all ages ; the blood of innumerable martyrs , &c. the perfection of gods being is known of us chiefly by removing all imperfections . hence , the abominable vanity of idolaters and of the blasphemous papists that picture god. let us prostrate our selves in holy adoration of that which we cannot comprehend . the divers names of god , signifie one and the same thing , but under divers notions , in respect of our conception . some of these attributes belong so unto god , as that they are in no sort to be ascribed to any else , as infiniteness , eternity , &c. others are after a sort attributed to some of his creatures , in that he communicateth unto them some of the effects of them in himself , as life , goodness , &c. the first of these are motives to humble adoration , fear , self-abhorrency , the other , to faith , hope , love , and confidence through jesus christ. nothing is to be ascribed unto god , nor imagined of him , but what is exactly agreeable to those his glorious properties . these last are no less essential unto god than the former , onely we thus distinguish them , because these are chiefly seen in his works . this is that mysterious ark that must not be pryed into , nor the least tittle spoken about it , wherein plain scripture goeth not before . to deny the deity of any one person , is in effect to deny the whole god-head , for whosoever hath not the son , hath not the father . this onely doctrine remained undefiled in the papacy . we must labour to make out comfort from the proper work of every person towards us . the purposes and decrees of god , so far as by him revealed , are objects of our saith , and full of comfort . further reasons of god's decrees than his own will , not to be enquired after . the changes in the scripture ascribed unto god , are onely in the outward dispensations and works , variously tending to one infallible event , by him proposed . the arminians blasphemy in saying , god sometimes fails of his purposes the decree of election is the fountain of all spiritual graces , for they are bestowed onely on the elect. in nothing doth natural corruption more exalt it self against god , then in opposing the freedom of his grace in his eternal decrees . from the execution of these decrees , flows that variety and difference , we see in the dispensation of the means of grace , god sending the gospel where he hath a remnant according to election . the very outward works of god are sufficient to convince men of his eternal power & god-head , and to leave them inexcusable , if they serve him not . , the glory of god is to be preferred above our own , either being , or well-being , as the supream end of them . the approaching unto god in his service , is the chief exaltation of our nature above the beasts that perish . god never allowed from the beginning , that the will of the creature should be the measure of his worship and honour . though we have all lost our right unto the promise of the first covenant , yet all not restored by christ , are under the commination and curse thereof . to this providence is to be ascribed all the good we do injoy , and all the afflictions we undergoe . fortune , chance , & the like , are names without things , scarce fit to be used among christians , seeing providence certainly ruleth all to appointed ends . no free-will in man , exempted either from the eternal decree , or the over-ruling providence of god. though the dispensations of gods providence towards his people be various , yet every issue and act of it tends to one certain end , their good in his glory . almighty god knows how to bring light out of darkness , good out of evil , the salvation of his elect , out of judas treachery , the jews cruelty , and pilats injustice . this law of god bindeth us now , not because delivered to the jews on mount horeb , but because written in the hearts of all by the finger of god at the first . after the fall , the law ceased to be a rule of justification , and became a rule for sanctification only . it is of free grace that god giveth power to yield any obedience , and accepteth of any obedience that is not perfect . this is that which commonly is called original sin , which in general denoteth the whole misery and corruption of our nature , as first , the guilt of adams actual sin to us imputed ; secondly , loss of gods glorious image , innocency , and holiness ; thirdly , deriving by propagation a nature , . defiled with the pollution ; . laden with the guilt ; . subdued to the power of sin ; . a being exposed to all temporal miseries , leading to , and procuring death ; . an alienation from god , with voluntary obedience to satan , and lust ; . an utter disability to good , or to labour for mercy ; . eternal damnation of body and soul in hell. all that a natural man hath on this side hell , is free mercy . the end of this is jesus christ , to all that flye for refuge to the hope set before them . this is that great mystery of godliness , that the angels themselves admire : the most transcendent expression of gods infinite love : the laying forth of all the treasure of his wisdom and goodness . , though our saviour christ be one god with his father , he is not one person with him . jesus christ is god and man in one , not a god , and a man : god incarnate , not a man deified . the effential properties of either nature , remain in his person theirs still , not communicated unto the other , as of the deity to be eternal , every where , of the humanity to be born and dye . what ever may be said of either nature , may be said of his whole person : so god may be said to die , but not the god-head , the man christ to be every where but not his humanity , for his one person is all this . the monstrous figment of transubstantiation , or christs corporal presence in the sacrament , fully overthrows our saviours humane nature , and makes him a meer shadow . all natural properties are double in christ , as will , &c. still distinct , all personal , as subsistence , single . in the exercise of these offices , christ is also the sole head , husband , and first-born of the church . papal usurpation upon these offices of christ , manifest the pope to be the man of sin. christs subjects are all born rebels , & are stubborn , until he make them obedient by his word and spirit . christ hath not delegated his kingly power of law-making for his church , to any here below . the end of christ in exercising his kingly power over his enemies , is the glory of his gospel , and the good of his people . against both these the papists are exceedingly blasphemous , against the one by making their mass a sacrifice for sins , the other by making saints mediators of intercession . christs undergoing punishment for us was first , typified by the old sacrifices ; secondly , foretold in the first promise ; thirdly , made lawful and valid in it self ; first , by god's determination , the supream law-giver ; secondly , his own voluntary undergoing it ; thirdly , by a relaxation of the law , in regard of the subject punished ; fourthly , beneficial to us , because united to us , as first , our head ; secondly , our elder brother ; thirdly , our sponsor or surety ; fourthly , our husband ; fifthly , our god or redeemer , &c. no change in all these , but what necessary follows the change of the persons sustaining . the death that christ underwent was eternal , in its own nature & tendance , not so to him , because of his holiness , power , and the unity of his person . he suffered not as god , but he suffered who was god. we are freed from the anger of god , by a perfect rendring to the full value of what he required , from the power of satan by absolute conquest on our behalf . the new covenant is christs legacy in his last will , unto his people , the eternal inheritance of glory being conveyed thereby . the death of christ was satisfactory in respect of the strict justice of god , meritorious in respect of the covenant between him and his father . ( ) all these holy truths are directly denied by the blasphemous socinians , & of the papists with their merits , masses , penance and purgatory , by consequent overthrown . to make saints our intercessours , is to renounce jesus christ from being a sufficient saviour . christ differed from all other prophets first , in his sending , which was immediately from the bosome of his father , secondly his assistance , which was the fulness of the spirit ; thirdly , his manner of teaching , with authority . to accuse his word of imperfection in doctrine or discipline , is to deny him a perfect prophet , or to have born witness unto all truth . the humiliation of christ , shews us what we must here do , and suffer ; his exaltation , what we may hope for . the first of these holds forth his mighty love to us , the other his mighty power in himself . the onely way to heaven is by the cross. christ giveth life to all that world for whom he gave his life . none that he dyed for shall ever dye . to say that christ died for every man universally , is to affirm that he did no more for the elect then the reprobates , for them that are saved , then for them that are damned , which is the arminian blasphemy . the elect angels belong to this church . no distance of time or place breaks the unity of this church ; heaven and earth , from the begining of the world unto the end , are comprized in it . no mention in scripture of any church in purgatory . this is the catholick church , though that term be not to be found in the word in this sense , the thing it self is obvious . the pope challenging unto himself the title of the head of the catholick church , is blasphemously rebellious against jesus christ. this is that ark , out of which whosoever is , shall surely perish . of this faith the holy spirit is the efficient cause , the word the instrumental , the law indirectly , by discovering our misery ; the gospel immediately by holding forth a saviour . faith is in the understanding , in respect of its being , & subsistence in the will and heart , in respect of its effectual working , our effectual calling is the first effect of our everlasting election . we have no actual interest in , nor right unto christ , untill we are thus called . they who so boast of the strength of free will , in the work of our conversion , are themselves an example what it is , being given up to so vile an errour , destitute of the grace of god. legal and evangelical justification differ ; first , on the part of the persons to be justified : the one requiring a person legally and perfectly righteous , the other a believing sinner ; secondly , on the part of god , who in the one is a severe righteous judge , in the other , a merciful reconciled father ; thirdly , in the sentence , which in the one , acquitteth , as having done nothing amiss , the other as having all amiss pardoned . repentance includeth first , alteration of the mind , into a hatred of sin , before loved ; secondly , sorrow of the affections , for sin committed ; thirdly , change of the actions arising from both . repentance is either legal , servile , and terrifying , from the spirit of bondage : or , evangelical filial , and comforting , from the spirit of free grace and liberty , which onely is available . every part of popish repentance viz. contrition , confession , and satisfaction , was performed by judas . all faith & profession without this holiness is vain and of no effect true faith can no more be without true holiness , than true fire without heat . merit of works in unprofitable servants , no way able to do their duty is a popish miracle . in christ are our persons accepted freely , and for him our obedience . the best duties of unbelievers , are but white sins . by vertue of this union , christ suffereth in our afflictions ; and we fill up in our bodies what remaineth as his . from christ as head of the church , we have spiritual life , sense , and motion , or growth in grace ; secondly , as the husband of the church , love and redemption ; thirdly , as the foundation thereof , stability , and perseverance . this is that great honour & dignity of believers , which exalts them to & despising all earthly thrones our liberty is our inheritance here below , which we ought to contend for , against all opposers . nothing makes men condemn the law as a rule , but hatred of that universal holiness which it doth require . rule and authority are as necessary for humane society , as fire and water for our lives . this is one of the greatest mysteries of the roman magick and jugling , that corporal elements should have a power to forgive sins , and confer spiritual grace . not the want , but the contempt of this sacrament is damnable . it is hard to say whether the errour of the papists , requiring baptism of absolute indispensable necessity to the salvation of every infant ; or that of the anabaptists , debarring them from it altogether , be the most uncharitable . baptisme is the sacrament of our new birth , this of our further growth in christ. no part of christian religion was ever so vilely contaminated and abused by profane wretches , as this pure , holy , plain action , and institution of our saviour : witness the popish horrid monster of transubstantiation , and their idolatrous mass. whatever is more than these is of our own . faith in gods promises which it doth confirm , union with christ , whereof it is a seal , and obedience to the right use of the ordinance it self , is required of all receivers . there is not any one action pertaining to the spiritual nature of this sacrament , not any end put upon it by christ ; as first , the partaking of his body and blood ; secondly , setting forth of his death for us ; thirdly , declaring of our union with him and his , but require faith , grace , and holiness in the receivers . by vertue of this we partake in all the good and evil of the people of god throout the world. every corruption doth not presently unchurch a people . unholiness of fellow worshippers , defileth not gods ordinances . ministers are the bishops of the lord ; lord-bishops came from rome . the resurrection of the flesh hereafter , is a powerful motive to live after the spirit here . the glory and interest of nations professing the gospel preached at a private fast, to the commons assembled in parliament / published by their command, by j. owen. owen, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing o ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the glory and interest of nations professing the gospel preached at a private fast, to the commons assembled in parliament / published by their command, by j. owen. owen, john, - . [ ], , [ ] p. printed for philemon stephens ..., london : . advertisement: p. -[ ] imperfect: torn, cropped, stained, with slight loss of print. reproduction of original in the union theological seminary library, new york. eng bible. -- o.t. -- isaiah iv, -- sermons. sermons, english -- th century. a r (wing o ). civilwar no the glory and interest of nations professing the gospel. opened in a sermon preached at a private fast to the commons assembled in parliamen owen, john b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the glory and interest of nations professing the gospel . opened in a sermon preached at a private fast to the commons assembled in parliament . published by their command . by john owen , d. d. london , printed for philemon stephens , at the gilded lion in st. pauls church yard , . to the right honorable the commons of england assembled in parliament . i need not give any other account of my publishing this ensuing short discourse , then that which was also the ground and reason of its preaching , namely your command . those who are not satisfied therewith , i shall not endeavour to tender further grounds of satisfaction unto , as not having any perswasion of prevailing if i should attempt it . prejudice so far oftentimes prevails even on good soyls , that satisfaction will not speedily thrive and grow in them . that which exempts me from solicitousness about the frame and temper of mens minds and spirits in the entertainment of discourses of this nature , is the annexing of that injunction unto our commission in delivering the word of god : it must be done whether men will hear or whether they will forbear . without therefore any plea or apologie , forwhat ever may seem most to need it in this sermon , i devolve the whole account of the rise and issue it had , or may have on the providence of god in my call , and your command . onely i shall crave leave to adde that in my waiting for a little leasure to recollect what had i delivered ; out of my own short notes and others ( that i might not preach one sermon and print another ) there were some considerations that fell in exciting me to the obedience i had purposed . the desire i had to make more publick at this time and season the testimony given in simplicity of spirit to the interest of christ in these nations , and therein to the true real interest of these nations themselves , which was my naked designe openly managed and persued with all plainnesse of speech as the small portion of time alotted to this exercise would allow ) was the chief of them . solicitations of some particular friends , gave also warmth unto that consideration . i must further confesse that i was a little moved by some mistakes that were delivered into the hands of report , to be mannaged to the discountenance of the honest and plain truth contended for , especially when i found them without due consideration exposed in print unto publick view . that is the manner of these dayes wherein we live . i know full well , that there is not any thing from the beginning to the ending of this short discourse that doth really interfer with any form of civil government in the world , administred according to righteousnesse and equity : as ther is not in the gospel of christ or in any of the concernments of it . and i am assured also that the truth proposed in it enwraps the whole ground of any just expectation of the coutinuance of the presence of god amongst us , and his acceptation of our endeavours about the alotment and just disposal of our civil affaires , let other lay what waight they will or please , upon the lesser differences that are amongst us on any account what ever ; if this shield be safe , this principle maintained and established , that is here laid down , and the just rights of the nation laid in a way of administration suited unto its preservation and furtherance i , shall not easily be cast down from my hopes , that amongst us poor unprofitable unthankful , creatures as we are , we may yet see the fruit of righteousnesse to be peace , and the effect of righteousnesse quietnesse and assurance for evermore . for those then who shall cast their eye on this paper , i would begg of them to lay aside all those prejudices against persons or things which their various contexture in our publick affaires may possibly have raised in them . i know how vain , for the most part expectations of prevailing in such a desire , by naked requests , are but sick men must be groaning though they look for no relief thereby . wherefore commiting it into that hand , wherein lie also your hearts and mine , i shall commend it for your use unto the soveraigne grace of him who is able to work all your present works for you , and which is more , to give you an inheritance among them that are sanctified . so prayes your servant in the work of our lord jesus christ and his gospel . j. o. a sermon preached within the commons-house of parliament , at a fast by them solemnly held upon the . of february , . isa. . . — vpon all the glory shall be a defence . the design of this chapter is to give in relief against outward perplexing extremities from gospel promises , and the presence of christ with his people in those extremities . the next intendment of the words in the type , seems to relate to the deliverance of the people of the jews from the babilonish captivity , and the presence of god amongst them upon their return ; god frequently taking occasion from thence , to mind them of the covenant of grace , with the full ratification and publication of it by christ , as is evident from jer. . and . and sundry other places . as to our purpose , we have considerable in the chapter , the persons to whom these promises are given ; the condition wherein they were ; and the promises themselves , that are made to them for their supportment and consolation . the persons intended are the remnant , the escaping , the evasion of israel ; as the word signifies , ver. . they that are left , that remain , ver. . who escape the great desolation that was to come on the body of the people , the furnace they were to pass through . only in the close of that verse , they have a farther description added of them , from the purpose of god concerning their grace and glory ; they are written among the living , or rather written unto life ; every one that is written , that is designed unto life in jerusalem . as to the persons in themselves considered , the application is easie unto this assembly : are you not the remnant , the escaping of england ? is not this a brand plucked out of the fire ? are you not they that are left , they that remain , from great trials and desolations ; the lord grant that the application may hold out , and abide to the end of the prophesie . . the condition that this remnant or escaping had been in is laid down in some figurative expressions concerning the smalness of this remnant , or the paucity of them that should escape , and the greatness of the extremities they should be exercised withal . i cannot insist on particulars ; it may suffice that great distresses and calamities are intimated therein ; and such have the days of our former trials and troubles been to some of us . . the promises here made to this people , thus escaped from great distresses are of two sorts . . original or fundamental , and then consequential thereon . . there is the great spring or fountain promise , from which all others as lesser streams do flow ; and that is the promise of christ himself unto them , and amongst them ; ver. . he is that branch of jehovah , and that fruit of the earth , which is there promised . he is the bottome and foundation , the spring and fountain of all the good that is or shall be communicated unto us , all other promises are but rivulets from that unsearchable ocean of grace and love , that is in the promise of christ ; of which afterwards . . the promises that are derived and flow from hence may be referred unto three heads . i. of beauty and glory , ver. . . of holiness and purity , ver. , . . of preservation and safety , ver. , . my text lies among the last sort , and not intending long to detain you , i shall passe over the other , and immediately close with that of our present concernment . now this promise of v. . is of a comprehensive nature , and relates to spiritual and temporal safety or preservation ; godlinesse though it be not much believed , yet indeed hath the promises of this life , and that which is to come . i shall a little open the words of the verse , & thereby give light to those which i have chosen peculiarly to insist upon it is , as i have said safety and preservation both spiritual and temporal that is here ingaged for ; and concerning it we have considerable ; . the manner of its production ; i will create it saith god . there is a creating power , needful to be exerted , for the preservation of sions remnant . their preservation must be of gods creation . it is , not onely , not to be educed out of any other principle or to be wrought by any other means ; but it must , as it were by the almighty power of god , be brought out of nothing ; god must create it . at least , as there were two sorts of gods creatures at the beginning , that dark body of matter , whose rise was meerly from nothing ; and those things which from that dark confused heap , he made to be other things , then what they were therein ; it is of the last sort of creatures if not of the first . if the preservation of this remnant be not out of nothing , without any means at all ; yet it is for the most part from that darknesse and confusion of things , which contributes very little or nothing towards it ; i will create it sath god ; and whilst he continues possessed of his creating power , it shall be well with his israel . . for the nature of it , it is here set out , under the termes of that eminent pledge of the presence of god with the people in the wildernesse , for their guidance and protection , in the mid'st of all their difficulties and hazards , by a pillar of cloud , and a flaming fire ; this guided them thorow the sea , and continued with them after the setting up of the tabernacle in the wildernesse . years . the use , and efficacy of that pillar , the intendment of god in it , the advantage of the people by it , i cannot stay to unsold . it may suffice in general that it was a great and signal pledge of gods presence with them for their guidance and preservation ; that they might act according to his will , and enjoy safty in so doing . onely whereas this promise here respects gospel times , the nature of the mercy promised is enlarged , and thereby somewhat changed . in the wildernesse there was but one tabernacle ; and so consequently one cloude by day , and one pillar of fire by night was a sufficient pledge of the presence of god with the whole people : there are now many dwelling places , many assemblies of mount sion ; and in the enlargement of mercy and grace under the gospel , the same pledge of gods presence and favour is promised to every one of them as was before to the whole . the word we have translated a dwelling place , denotes not a common habitation , but a place prepared for god ; and is the same with the assemblies and congregations in the expression following . the sum of all is ; god by his creating power , in despite of all opposition will bring forth preservation for his people , guiding them in paths wherein they shall finde peace and safty . onely ye may observe the order and dependance of these promises ; the promise of holinesse v. . lies in order , before that of safety v. . unlesse our filth and our blood be purged away , by a spirit of judgement , and a spirit of burning ; it s in vain for us , to look for the pillar and the cloud . if we are not interested in holinesse , we shall not be interested in safety ; i mean as it lies in the promise , and is a mercy washed in the blood of jesus ; for as for the peace of the world , i regard it not . let not men of polluted hearts , and defiled hands , once imagine , that god cares for them in an especial manner . if our filth and our blood , our sin and our corruption abide upon us , and we are delivered , it will be for a greater ruine ; the way unto the cloud and pillar , is by the spirit of judgement and burning . the words of my text are a recapitulation of the whole verse ; and are a gospel promise given out in law termes , or a new testament mercy , under old testament expressions . i shall then briefly shew you these tow things ; . what is here expressed as to the type and figure . . what is here intended as to the substance of the mercy promised . . for the figure ; by the glory and defence , a double consort , or two paires of things seem to be intended ; . the ark and the mercyseat . . the tabernacle and the pillar of fire . for the first ; the ark is oftentimes called the glory of god ; psal. . . he gave his strength into captivity , and his glory into the hand of his enemies . where he spakes of the surprisal of the ark by the philistines ; which when it was accomplished , phineas his wife called her son ichabod , and said the glory is departed . sam. . . . the word which we have rendered a defence properly signifies a covering ; as was the mercy seat , the covering of the ark . so that upon the glory shall be a defence , is as much as unto you , the mercy seat shall be on the ark , or you shall have the mercy represented and intimated thereby ▪ . the tabernacle and cloud , or pillar of fire , are also called to mind ; so the words are expressive , of that figure of gods gracious presence with his people , which we have recounted , exod. . . then a cloud covered the tent of the congregation , and the glory of the lord filled the tabernacle . so it continued , the glory of god was in the tabernacle , and the cloud upon it , or over it ; as the word here is ; and so upon all the glory there was a defence . i need not stay to prove that all those things were typical of christ ; he was the end of the law , represented by the ark , which did contain it , rom. . , . he was the mercyseat ; as he is called and said to be , rom. . . joh. . . covering the law from the eye of justice , as to those that are interested in him ; he was the tabernacle and temple wherein dwelt the glory of god , and which was recompenced with all pledges of his gracious presence . apply then this promise to gospel times , and the substance of it is comprehended in these two propositions . . the presence of christ with any people , is the glory of any people . this is the glory here spoken of , as is evident to any one that will but read over the second verse , and consider its influence into these words . the branch of the lord shall be to them beautiful and glorious , and upon all the glory shall be a defence . . the presence of god in special providence over a people , attends the presence of christ in grace with a people ; if christ the glory be with them , a defence shall be upon them ; what lies else in allusion to the mercy-seat , not drawn forth in these propositions , may be afterwards insisted on . for the first ; what i pray else should be so . this is their glory or they have none ; is it in their number , that they are great , many , and populous ? god thinks not so , nor did he when he gave an account of his thoughts of his people of old , deut. . . the lord did not set his love upon you nor chose you , because you were more in number then any people , for you were the fewest of all people . god made no reckoning of numbers ; he chose that people that was fewest of all . he esteemed well of them , when they were but a few men in number , yea very few and strangers ; psal. . . you know what it cost david in being seduced by sathan into the contrary opinion . he thought the glory of his people had been in their number , and caused them to be reckoned ; but god taught him his error , by taking off with a dreadful judgement no small portion of the number he sought after . there is nothing more common in the scripture then for the lord to speak contempt of the multitude of any people , as a thing of nought ; and he takes pleasure to confound them by weak and despised means . is it in their wisdome and counsel , their understanding for the ordering of their affairs ? is that their glory ? why , see how god derides the prince of tyrus , who was lifted up with an apprehension hereof ; and counted himself as god , upon that account ; ezek. . , , . . &c. the issue of all is ; thou shalt be a man and no god in the hand of him that slays thee ; god will let him see in his ruin and destruction , what a vain thing that was , which he thought his glory . might i dwell upon it i could evince unto you these two things . . that whereas the end of all humane wisdom , in nations or the rulers of them is , to preserve humane society in peace and quietness , within the several bounds and alotments that are given unto them by the providence of god , it so comes to pass for the most part through the righteous judgment and wise disposal of god , that it hath a contrary end , and bringeth forth contrary effects throughout the world . do not the inhabitants of the earth , generally owe all their disturbance , sorrow , and blood to the wise contrivances of a few men , not knowing how to take the law of their proceedings from the mouth of god , but laying their deep counsels and politick contrivances in a subserviency to their lusts and ambition . and what glory is there in that which almost constantly brings forth contray effects to its own proper end and intendment ? . that god delights to mix a spirit of giddinesse , error , and folly in the counsels of the wise men of the world ; making them reel and stagger in their way like a drunken man , that they shall not know what to do , but commonly in their greatest concernments , fix upon things , as devoid of true reason and sound wisdom , as any children or fools could close withal . he taketh the wise in their own craftinesse , and the counsel of the froward is carried headlong ; job . . . so at large isa. . . , , . and now where is their glory ? i could give instances of both these , and that plentifully in the dayes and seasons that have passed over our own heads . the like also may be said of the strength , the power , the armies of any people ; if their number and wisdom be vain , be no glory , their strength which is but the result or exurgency of their number and wisdom , must needs be so also . but you have all this summed up together . jer. . . . thus saith the lord , let not the wise man glory in his wisdom , neither let the mighty man glory in his might , let no● the rich man glory in his riches ; but let him that glorieth , glory in this , that he understandeth and knoweth me , that i am the lord : it is neither wisdom nor might nor riches , that is our glory ; but our interest in jehovah onely . this i say is in the presence of christ only : now christ may be said to be present with a people two wayes . . in respect of the dispensation of his gospel amongst them , the profession of it , and subjection to the ordinances thereof . the gospel of christ is a blessed gospel , a glorious gospel , in its self , and unto them that embrace it . but yet this profession seperated from the root from which it ought to spring , is not the glory of any people ; christ is not their glory who are his shame . empty profession is the shame of christ in the world ; and shall not be others glory . the apostle tells us that this may consist with a litter of unclean lusts , making them in whom it is abominable to god and man . tim. , . &c. if the bare profession of the truth , would render a nation glorious , oh how glorious were this nation . so would have been the people of old , who cryed the temple of the lord , the temple of the lord . but when men professe the truth of christ , but in their hearts and wayes maintain and manifest an enmity to the power of that truth , and to all of christ that is in reality in the world , this is no glory . . christ is present with a people in and by his spirit , dwelling in their hearts by his spirit and faith , uniting them to himself : i do not distinguish this from the former as inconsistent with it ; for though the former may be without this , yet where this is , there will be the former also . profession may be without union , but union will bring forth profession . there may be a form of godliness without power : but where the power is , there will be the appearance also . now when christ is thus present with a people , that is , they are united to him by his spirit , they are members of his mystical body , that is , their glory . be they few or many in a nation that are so , they are the glory of that nation , and nothing else : and where there is the most of them , there is the most glory : and where they are diminished , there the glory is eclipsed . christ mystical , the head , and his body is all the glory that is in the world . if any nation be glorious and honourable above others , it is because of this presence of christ in that nation . christ is the glory of his saints . isa. . . in him they glory : isa. . . and the saints are christs glory , cor. . . they are the glory of christ : and he glories in them , as god of job , to sathan , seest thou my servant job , chap. . . he doth as it were glory in him against the wickednesse of the world ; and christ in them , and they in him , are all the glory of this world . so zech. . . christ was in the pursuit of the collection of his people from their dispersion : what seeks he after ; what looks he for ? he goes after the glory . even to finde out them who are gods ▪ glory in the world . now this is the glory of any people upon a three fold account . this alone makes them honourable and precious before god . so says god of them isa. . . i have redeemed thee , i have called thee by thy name , thou are mine ; those are they of whom i spake : what then , v. . thou art precious in my sight , thou art honourable , i have loved thee ; how doth god manifest his valuation of them v. . why he will give all the world , the greatest , mightiest , wealthiest nations for them . v. . all is as nothing in comparison of them , who are his portion and the lot of his inheritance . the lord keep this alive upon your hearts , that , that may be in your eyes the glory of this nation , on the account whereof , it is precious to god , and honourable in his sight . . because this presence of christ makes men comely and excellent in themselves , with what eye soever the world may look upon them . the whole world out of christ lies in evil , under the curse of god , and defilement of sin : in all the glitering shews of their wealth and riches , in the state and magnificence of their governments , the beauty of their laws and order , ( as they relate to their persons ) they are in the eye of god a filthy and an abominable thing , a thing that his soul loatheth . curse and sin will make any thing to be so : but now christ is to them and in them beautiful and glorious . isai. . . christ is so in himself , and he is so unto them : and makes them to be so . there is through him beauty and excellency and comlinesse , every thing that may make them lovely and acceptable . that the world looks not on them as such , is not their fault , but the worlds misery : it looked on their master christ himself , the brightnesse of his fathers glory , who is altogether lovely , the chiefest of ten thousand , with no other eye . isa. . . they are so in themselves , and are so to christ ; being exposed indeed to many temptations , oftentimes they are made black and sully by them : but yet they are comely still . cant. . . the wayes whereby they are made black for the most part , we have expressed v. . when the sun shines on them , and they are made keepers of the vineyard it comes upon them . prosperity , and publick employment oftentimes so sully them , that they are made black to the reproach of the world : but yet to christ who forgives , and washes them , they are comely . yea this is all the excellency that is in the world . sin with honour , with wealth , with power , with wisdom , is a deformed and contemptible thing : it is grace onely that is beautiful and glorious : it is the gratious onely that are excellent in the earth . psal. . . . this alone makes any truely useful unto others ; and that either for preservation , or prosperity . . here lies the preservation of any nation from ruine . isai. . . . thus saith the lord , as the new wine is found in the cluster , and one saith , destroy it not , for a blessing is in it : so will i do for my servants sake , that i may not destroy them all . this is the blessing in the cluster , the hidden and secret blessing , for the sake whereof , the whole is not destroyed . the remnant left by the lord of hosts isa. . . that keeps the whole from being as sodom or gomorrah . if elisha a servant of the lord told the king of israel in his distresse , that if he had not regarded the presence of jehoshaphat the king of judah he would not so much as have spoken to him ; how much more will the lord himself let a people know in their distresse , that were it not for the regard he hath to his secret ones , he would not take the least notice ( as to relief ) of them or their concernments . sodom could not be destroyed untill lot was delivered . the whole world owes its preservation and being , to them , whom they make it their businesse to root out of it : they are as the foolish woman , that pulls down her own house with both her hands . it is not your counsels , you know how they have been divided , intangled , ensnared , it is not your armies , as such ; what have they been to oppose against the mighty floods that have risen up in this nation ; and they also have been as a reed driven to and fro , with the wind , ( mankinde is no better ; john the baptists sayes it of himself ) but it is this presence of christ in and with his , that hath been the preservation of england , in the middest of all the changes and revolutions that we have been exercised withall . mich. . . . not onely preservation but prosperity is from hence also . mich. . . and the remnant of jacob shall be in the midst of many people , as a dew from the lord , as the showers upon the grasse , that tarrieth not for man , that waites not for the sons of men . it is the remnant of jacob , of whom he speakes , that is , this people of christ , with whom he is so present as hath been manifested ; and where are they ; they are in the midest of many people , in their inside , in their bowels ; they are woven by their relations and imployments into the bowels of the nations ; and on that account there is neither this nor any nation about us , but shall spin out their mercies or their misery from their own bowels ; their providential fates lie in them ; as is their deportment towards this remnant , such will their issue be . but what shall this remnant do ? why it shall be be as dew from the lord , and as showers , on the grasse . it shall be that alone which makes them fruitful , flourishing and prosperous ; it may be it will be so , provided there be good assistance , counsel and strength , to carry on their affaires : yea blessed be god for counsels , and for armies , he hath made them useful to us : but the truth is , the blessing of this dew depends not on them , it tarrieth not for man it waiteth not for the sons of man : it will be a blessing , let men do what they will ; it depends not on their uncertain and unstable counsel , on their weak and feeble strength . this remnant is as the ark in the house of obed edom , as joseph in the house of potiphar , all is blessed and prospered for their sakes . it is not the glorious battlements , the painted windows , the crouching anticks , that support a building , but the stones that lie unseen in , or upon the earth . it is often those who are despised and trampled on , that bear up the weight of an whole nation . all the fresh springs of our blessings are in sion . it were easy to manifest that in all our late revolutions we have turned on this hinge . according as the presence of christ with his people , in the power of his spirit hath received entertainment in these nations , so hath our state and condition been . for many yeers before the begining of these troubles the land had been full of oppression , i mean in respect to the people of god . poverty , imprisonment , dangers , banishment , reproaches were their portion . god was long patient ; at length the heighth of their adversaries came to this , that they set not themselves so much against their persons or wayes , as against the spirit of christ in and with them : that was made their reproach , that the by-word wherwith they were despised in the mouthes of their adversaries , and the prophane multitude : when things were come to this , that the very presence of christ with his people , was made the direct object of the hatred of men , the lord could bear it no longer ; but sware by himself , that time should be given them no more : in this very house he raised up saviours and deliverers on mount sion to judge the mount of edom ; and how did he carry on his work , not by might , nor by power , but by the spirit of the lord of hosts : as zac. . . even by that very spirit which had been reviled and despised . give me leave to say , the work of judging this nation was carried on by the presence of the spirit of christ with his in faith and prayer : it was not by prudence of counsels , or strength of armies above that of our enemies , that we prevailed , but by faith and prayer ; and if any one be otherwise minded , i leave him for his resolution to the judgement of the great day , when all transactions shall be called over again : the adversaries themselves i am sure acknowledged it , when they openly professed , that there was nothing left for them to overcome , or to overcome them , but the prayers of the fanatick crew . after some years contending , when the lord had begun to give us deliverance by breaking the power of the enemy , at least in this nation , besides those bitter divisions that fell out among the people of god themselves , and the backsliding of some , to the cause and principles they had opposed , this evil was also found rising again amongst us ; slighting , blaspheming , contemning under several pretences , of the spirit and presence of christ in and with his saints : you know what ensued ; what shakings , what revolutions , with new wars , bloodshed , and desolation , over the three nations . and give me leave to remember you as one that had opportunity to make observations of the passages of providence in those dayes , in all the three nations , in the times of our greatest hazards , give me leave i say , to remember you , that the publick declarations of those imployed in the affaires of this nation , in the face of the enemies , their addresses unto god among themselves , their prayers night and day , their private discourses one with another , were , that the preservation of the interest of christ in and with his people was the great thing that lay in their eyes ; and that if it were not so , they desired that god would stop them in their way , yea rather cause their carcases to fall in the high places of the field , then to prosper them in that which should be contrary thereunto : and we know what ensued . how we have used our mercies is another matter : this was the principle that prevailed with god and man . vse . . if you desire the glory of these nations , labour to promote the interest of christ in these nations ; i am not speaking unto you about disputable things , differences among the people of god themselves , nor am i interposing my advise in your civil affaires , but i speak in general about those with whom christ is present , by his spirit , his chosen ones , against whom there is an old enmity in sathan and the world . the glory of these nations is , that there is a people in them , that have christ in the midst of them ; let it be your businesse to take care for that glory . but how shall we do it ? . labour personally , every one of you to get christ in your own hearts . i am very far from thinking that a man may not be lawfully called to magistracy , if he be not a believer ; or that being called , he should be impeded in the execution of his trust , and place , becanse he is not so ; i shall not suspend my obedience whilst i enquire after my lawful governors conversion ; but yet this i say considering that i cannot much value any good , but what comes in by the way of promise , i confesse i can have no great expectation from them whom god loves not , delights not in ; if any be otherwise minded , i shall not contend with him ; but for this i will contend with all the world , that it is your duty to labour to assure christ in your own hearts , even that you may be the better fitted for the work of god in the world . it is the promise of god to sion ; that her officers shal be peace , and her exactours righteousnesse , isa. . . and then shall she call her walls salvation , and her gates praise : v. . it will be little advantage to any , to have the work of god raised in the world , and not to have the foundation stone laid in their hearts : if there should be in any of you an enmity unto christ , and the power of godlinesse , and hatred and contempt of the people of god , an evil heart of unbelief , an evil course of life , worldlinesse , oppression , vanity of minde , &c. would it advantage you to be entrusted with power in these nations ? would it not hasten your destruction , and increase your account ? it is a noble promise that we have . isai. . . and the work of righteousnesse shall be peace , and the effect of righteousnesse , quietnesse and assurance for ever . it is a gospel righteousnesse that is spoken of ; and that not of the cause as such onely , but of the persons ; the persons being righteous , and that with the righteousnesse of christ , the effects mentioned , shall follow their righteous undertakings ; we have peace now , outward peace ; but alasse , we have not quietnesse ; and if any thing may be done that may give us quietnesse , yet perhaps we may not have assurance ; we may be quickly shaken again ; but when the righteousnesse of the persons , and cause meet , all the rest will follow . . set your selves to oppose that overflowing flood of prophanesse , and opposition to the power of godlinesse , that is spreading it self over this nation . know you not that the nation begins to be overwhelmed by the powrings out of a profane , wicked , carnal spirit , full of rage and contempt of all the work of reformation that hath been attempted amongst us ? do you not know that if the former prophane principle should prove predominant in this nation , that it will quickly return to its former station and condition , and that with the price of your dearest blood ; and yet is there not already such a visible prevalency of it , that in many places , the very profession of religion is become a scorn ; and in others , those old formes and wayes taken up with greedinesse , which are a badge of apostacy from all former ingagements and actings ; and are not these sad evidences of the lords departing from us ; if i should lay before you a comparison between the degrees of the appearances of the glory of god in this nation , the steps wereby it came forth , and those wherby it seems almost to be departing , it would be a matter of admiration and lamentation ; i pray god we loose not our ground faster then we won it . were our hearts kept up to our good old principles on which we first ingaged , it would not be so with us ; but innumerable evils have laid hold upon us ; and the temptations of these dayes have made us a woful prey , gray haires are here and there , and it will be no wonder if our ruine should come with more speed , then did our deliverance . o then set your selves in the gap ; by all wayes and means oppose the growth of an evil , prophane , common , malignant spirit amongst us . but i hast . . value , encourage , and close with them , in and with whom is this presence of christ . they are the glory of the nation ; it's peace , safety and prosperity will be found wrapped up in them . i know there lie divers considerable objections against the practise of this duty ; i shall name some few of them , and leave the exhortation unto your considerations . . who are those persons in whom is this presence of christ ? are they such as professe indeed religion , but neglect all rules of righteousnesse ; that would be accounted godly , but care not to be honest ? the markes of whose miscarriages are written on their foreheads ; are not these so far from being the glory , that they are the shame of any nation . i pray give me leave to endeavour the rolling away of this great stone of offence , in these few ensuing considerations . . then i shall willingly lay this down for a principle , that he is not religious , who is not also righteous ; as also i shall not much value his righteousnesse , who is not religious . he that is righteous doth righteousnesse ; he doth so , in the bent of his spirit and course of his wayes and walkings . if a man be froward , heady , highminded , sensual unjust , oppressive , worldly , selfseeking , a hater of good men , false , treacherous , let him pretend to what he will ; that mans religion is in vain ; he may have a form of godlinesse , but he hath not the power of it . this principle we shall agree upon ; . there have been in the dayes wherein we live , many false professors , hypocrites , that have thought gain to be godlinesse , by reason of whose wicked lives , wayes and walking , the name of god hath been evil spoken of ; and woe to them by whom these offences are come ; but yet also woe to the world because of offences ; if these offences turn off men , from an esteem of the remnant of christ in whom is his presence , woe to them also . i acknowledge these dayes have abounded with offences ; but woe to them who are turned aside by them , from owning the portion and inheritance of christ . . it cannot be denied , but that many of them who do belong unto christ , have woefully miscarried in these dayes . o tell it not in gath , publish it not in askelon ; oh that our souls could mourn in secret on that account , that we could go backward , and cover the nakednesse and folly of one another ; but alasse , this hath been far from being our frame of spirit ; we have every one spread the failings of his brother , before the face of men and devils ; but yet not withstanding these miscarriages , those that are the people of christ , are his people still ; and he loves them still . whether we will or no ; and commonly those who are least able to bear with the miscarriages of others , have must of their own . . that differences of judgments in civil affaires , or church matters ought not presently to be made arguments of men ; not being righteous . some men think that none are righteous that are not of their principles ; then which principle there is nothing more unrighteous . let men that differ from them walk never so holily , professe never so strictly ; yet if they are not of their minde , they are not righteous . if men are offended on such accounts , it is because they wil be so . . this hath ever been the way of the men of the world ; that when any have been unblamable and zealous upon the account of religion , they will attempt their reputation , though without any ground or colour , upon the account of righteousnesse . so suffered the christians of old ; and so the puritans of former dayes , unjustly and falsly , as god will judge and declare . the world then in this matter is not to be beleeved ; the common reports of it are from the devil , the accuser of the brethren ; who accuses them in the same manner before god night and day . these are but pretenses , whereby men ignorant of the mystery of the gospel , and the power of grace , harden themselves to their ruine . . this remnant of christ with whom his presence is , who are the glory of a nation , is to be found onely amongst the professors of a nation . for although of those who are professors , there may be many bad , yet of those that are not professors , there is not one good . where there is faith there will be a profession . if i should not know well where to finde them ; i am sure i know where i cannot finde them ; i cannot finde them , in the wayes of the world , and conformity to it ; in darknesse , ignorance , neglect of dutie , and utter unacquaintednesse with gospel truths , the gifts and graces of the spirit ; there i cannot finde them ; i shall not say of them , behold the lords anointed , let their outward worldly appearance be what it will . now by the help of these considerations , those who have in themselves principles of life and light in christ , will or may be , seting aside their temptations inabled to discover this generation of the lords delight ; and for others , i cannot take down the enmity that god hath set up . so then notwithstanding this objection i shall certainly esteem this remnant of christ to lie among those , who haveing received gospel light , and gospel gifts evidently , do make also profession of gospel grace , union and communion with christ , seperation from the world , and the wayes of it , in a conversation acceptable unto god in christ ; and to this portion shall i say as ruth to naomi . let what will be glorious , or uppermost in the world , whether thou goest i will go , where thou lodgest i will lodge ; thy people shall be my people , and thy god my god ; the lord do so to me and more also , if ought part thee and me ; with them let my portion be , and the portion of my family , whatever their lot and condition in this world shall be ; and the lord say amen . obj. . but it will be said secondly , we are still at a losse ; for what woful divisions are there amongst this gegeneration of professors ? some are for one way , and some for another ; some say one sort are the people of god , some another ; some say the prelatists are so , some the presbiterians , some the independents , some the anabaptists , some the fifth monarchy men , some others , and on whom should the valuation pleaded for be cast . ans. . some do say so , and plead thus , it cannot be denied ; but the truth is , the greater is their weaknesse and folly . it is impossible men acquainted with the spirit of christ and the gospel , should say so , unlesse they were under the power of one temptation or other . but it is no party , but the party of christ in the world , and against the world , the seed of the woman , against the seed of the serpent that i am pleading for ; that men as to their interest in christ should be judged from such denominations , as though they make a great noise in the world , yet indeed signifie very little things in themselves , is most unrighteous , and unequal ; nor will men finde peace , in such rash and precipitate judgments . . there may be many divisions amongst the people of god , and yet none of them be divided from christ the head . the branches of a tree may be entangled by strong winds , and stricken against one another , and yet none of them broken off from the tree its self ; and when the storm is over every one possesses its own place in quietnesse beauty and fruitfulnesse . whilest the strong winds of temptations are upon the followers of christ , they may be tossed and entangled ; but not being broken off from the root , when he shall say to the winds , peace , be still , they will florish again in peace and beauty . . let not sathan cheat you of your duty , by this trivial objection . if he can keep you from duty , whilst he can make divisions ; he hath you sure enough . they of whom i speak , be they under what reproach or obloquies soever , they are all true men , all the children of one father , though they are unhappily fallen out by the way . vse . . of incouragement to those that have the presense of christ with them in the manner declared ; they shall be safe ; in vain it is for all the world to attempt their security ; either they shall not prevail , or they shall mischief themselves by their own prevalency . mich. . . as they shall be a dew where they are appointed for a blessing , so as a lion , where they are oppressed . destruction will come forth on their account , and that terribly like the destruction of a lion , speedily , in passing through it shall be done . and whence is it that this feeble generation shall be as a lion ? it is from the presence of christ among them , who is the lion of the tribe of judah , and to honour them , he assignes that to them , which is his own proper work ; let men take heed how they provoke this lion : for the present ( gen. . . ) he is gone up from the prey , he stoopeth down , he coucheth as a lion and as an old lion , who shall rouse him up ? he hath taken his prey in these nations , in the destruction of many of his enemies : he seemeth now to take his rest , to couch down , his indignation being overpast , but who shall rouse him up ? why what if he be provoked ? what if he be stirred up ? why he will not lie down , untill he eat of the prey , and drink the blood of the slain . numb. . . there is no delivery from him : no , but what if there be a strong combination of many against him , will he not cease and give over ? isa. . . be they who they will , the sheaperds of the people , be they never so many a multitude of them , let them lift up their voice and rage never so much , all is one , he will perform his work and accomplish it : untill you have him in the condition mentioned , isai. . , , , , , . blessed are the people that are under his care and conduct , yea blessed are the people whose god is the lord . finis . a catalogue of other books published by dr. owen , and sold by philemon stephens , at the gilded lion in st. pauls church yard . . a display of the errors of the arminians , concerning the old palagian idol free will , the new goddesse contingency , &c. in . chapters , . . salus electorum sanguis jesu . a treatise of the redemption and reconciliation that is in the blood of christ , with the merit thereof , and the satisfaction wrought thereby ; wherein the whole controversie of universal redemption is full dicussed , in four books , with an apendex upon occasion of a late book published by mr. joshua sprigge , containing erronious doctrine . . the duty of pastors and people distinguished , touching the means to be used by the people ( distinct from church officers ) for encreasing of divine knowledge . . eshcol , or rules of direction , for the walking of the saints in fellowship , according to the order of the gospel , . a fast sermon to the parliament . aprill . . on acts . . a vision appeared to paul in the right &c. with an appendix touching church government . 〈…〉 . eben ezar , being an exposition on the first ten verses of the third chapter of the prophesie of habbakkuck , in two sermons , one at colchester , and the other at rumford , in memorial of the deliverance of essex county and committe . . . a fast sermon to the parliament . jan. . . on jer. . . . let them return unto thee , but return not thou unto them , with a discourse about toleration , and the duty of the civil magistrate about religion . . a fast sermon to the parliament . april . . on heb. . . and this word , yet once more , signifieth the removing of those things , &c. . the glory of the church in its religion to christ , in two sermons , one at barwick , the other at edenbrough , on esay . . . for mine house shall be called an house of prayer for all people . . the labouring saints dismission to rest . a sermon at the funeral of h. ireton , lord deputy of ireland , on daniel . . but go thou thy way , till the end be : for thou shalt rest , and stand in the lot , at the end of the dayes . . a sermon to the parliament at their solemn fast held october . . on chron. . . and he went out to meet asa , the lord is with you &c. . a treatise unfolding the saints fellowship with god the father , son , and holy ghost , each person distinctly . a commentary on the . small prophets by mr. john trap . a practical exposition on these four psalmes viz. the . . . . by mr. thomas pierson . mr. george herberts poems reprinted , with an alphabetical table , together with the synagoue , being divine poems the third time enlarged , in imitation of mr. herbers poems . paralipomena orthographiae , etymologiae prosodiae , una cum scholiis ad eanones de genere substantivorum de anomalis praeteritis et supinis verborum syntaxi carminum ratione , et figuris , collecta ex optimis autoribus in quatuor libris , per joh. danes , . the holy life , and happy death of j. bruen , of bruen stapleford in cheshire esq exhibiting variety of memorable passages , useful for all sorts of people , as a path-way to piety and charity , by w. hind . five books published by mr. robert abbot . viz. . a mothers catechism , wherein chief principles of christian are religion briefly propounded , fully expounded usefully applyed , with . sermons : . on psal. . . who can understand his error . . on mat. , . . a marchant seeking pearle . &c. . psal. . . into thy hand &c. . the young mans warning peece , at the burial of w. r. with a history of his sinful like , and woful death , with a discourse of the use of such examples . . . sermons : . on judg. . . the lord the judge . &c. . mat. . . whatsoever you would men should do to you , &c. . & . tim . holding faith and &c. . a trial of church forsakers , prooving the church of eng. to be a true church , hath a true ministery and true worship . heb. . . not forsaking the assembling . . a christian family , builded by god a treatise directing all governors of families how to act , on psal . . mr. e. wingates arithmetick the edition digested into a more familiar method and very much augmented by john kersey . the true nature of a gospel church and its government ... by the late pious and learned minister of the gospel, john owen ... owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the true nature of a gospel church and its government ... by the late pious and learned minister of the gospel, john owen ... owen, john, - . [ ], p. printed for william marshall ..., london : . "the preface to the reader" signed: j.c. [i.e. isaac chauncey?]. errata: p. . advertisements: p. [ ]-[ ]. reproduction of original in union theological seminary library, new york. from t.p.) i. the subject matter of the church -- ii. the formal cause of a particular church -- iii. of the policy, rule or discipline of the church in general -- iv. the officers of the church -- v. the duty of pastors of churches -- vi. the office of teachers in the church -- vii. of the rule of the church, or of ruling elders -- viii. the nature of church polity or rule, with the duty of elders -- ix. of deacons -- x. of excommunication -- xi. of the communion of churches. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church polity. congregational churches -- discipline. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion the true nature of a gospel church and its government : wherein these following particulars are distinctly handled . i. the subject matter of the church . ii. the formal cause of a particular church . iii. of the polity , rule or discipline of the church in general . iv. the officers of the church . v. the duty of pastors of churches . vi. the office of teachers in the church . vii . of the rule of the church , or of ruling elders . viii . the nature of church polity or rule , with the duty of elders . ix . of deacons . x. of excommunication . xi . of the communion of churches . the publishing whereof was mentioned by the author in his answer to the vnreasonableness of separation . by the late pious and learned minister of the gospel , john owen , . d. d. licensed , june . . london , printed for william marshall , at the bible in newgate street , mdclxxxix . the preface to the reader . the church of christ , according as it is represented unto us , or described by the holy spirit of god , in the old and new testament , hath but a twofold consideration , as catholick and mystical ; or as visible and organized in particular congregations . the catholick church is the whole mystical body of christ , consisting of all the elect which are purchased and redeemed by his blood , whether already called or uncalled , militant or triumphant ; and this is the church that god gave him to be head unto , which is his body and his fullness , and by union with him christ mystical , ephes. . , . and this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the only word most fully expressing the catholick church , used in scripture ) the church of the first-born , whose names are written in heaven , heb. . . i. e. in the lamb's book of life , and shall all appear one day gathered together to their head , in the perfection and fullness of the new jerusalem-state ; where they will make a glorious church , not having spot or wrincle or any such thing ; but holy and without blemish . the day of grace which the saints have passed in the respective ages of the church was but the days of its espousals , wherein the bride hath made her self ready ; but then will be her full married state unto christ , then will be the perfection not only of every particular member of christ , but of the whole body of christ , called a perfect man , and the measure of the stature of the fullness of christ , to which we are called , edifying and building up , by the ministry and ordinances of christ , whilst we are in via , in our passage unto this country , a city with a more durable fixed foundation which we seek . in order therefore unto the compleating this great and mystical body , christ hath his particular visible churches and assemblies in this world , wherein he hath ordained ordinances , and appointed officers , for the glorious forementioned ends and purposes . there is no other sort of visible church of christ organized , the subject of the aforesaid institutions spoken of , but a particular church or congregation ( either in the old or new testament ) where all the members thereof do ordinarily meet together in one place to hold communion one with another , in some one or more great ordinances of christ. the first churches were oeconomick when the worship of god was solemnly performed in the large families of the antidiluvian and postdiluvian patriarchs , where , no doubt , all frequently assembled to the sacrifices as then offered , and other parts of worship then in use . after the descent of a numerous progeny from abraham's loins , god takes them to himself in one visible body , a national but congregational church , to which he forms them four hundred and thirty years after the promise in the wilderness ; and although all abraham's natural posterity , according to the external part of the promise made to him , were taken into visible church-fellowship , so that it became a national church ; yet it was such a national church always , in the wilderness , and in the holy land , as was congregational ; for it was but one congregation during the tabernacle , or temple-state , first or second ; they were always bound to assemble to the tabernacle , or temple , thrice at least every year ; hence the tabernacle was still called the tabernacle of the congregation . they were to have but one altar for burnt-offerings and sacrifices ; what others were at any time elsewhere called high-places , were condemned by god as sin. lastly , when christ had divorced this people , abolished their mosaical constitution , by breaking their staff of beauty and their staff of bonds , he erects his gospel church , calls in disciples by his ministry , forms them into a body , furnisheth them with officers and ordinances ; and after he had suffered , rose again , and continued here forty days ; in which time he frequently appeared to them , and acquainted them with his will , ascends unto his father , sends his spirit in a plentiful manner at pentecost , whereby most of them were furnished with all necessary miraculous gifts , to the promoting the glory and interest of christ among jews and gentiles . hence the whole evangelical ministry was first placed in the church of jerusalem ( so far as extraordinary , or such a part of it as was to descend to churches of after ages ) neither were they placed as abiding or standing officers in any other church as we find . in this church they acted as the elders thereof , and from this church they were , it 's very likely , solemnly sent by fasting and prayer to the exercise of their apostolick function , in preaching , healing and working miracles , gathering churches , and setling officers in them ; even so as barnabas and paul were sent forth by the church of antioch . their distinguishing apostolick office and charge ( from which the evangelist differed but little ) was to take care of all the churches , not to sit down as standing pastors to all , or any particular congregation , but at the first planting , to gather , to direct , and confirm them , in practice of their doctrine , fellowship , breaking bread , and in prayer . wherefore , this apostolick care committed to them proves nothing either of the catholick authority , claimed by an oecumenick pastor ; or that charge of many congregations , claimed by diocesan bishops . whence it 's most evident , that all church officers , so far as they had any pastoral or episcopal office , was given to a particular congregation , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we read of no pastors of many congregations , nor of no church made up of many congregations , to which officers were annexed , nor of any representative church , as some would have . that apostolick power did descend to successors we utterly deny , it being not derivable ; for none after them could say , they had been eye witnesses of our lord , before or after his resurrection ; none since so qualified by an extraordinary measure of the spirit for preaching and working miracles ; and none but the pope challenges such an extensive care for , and power over all churches . that which descends from them to the ordinary ministry , is a commission to preach and baptize ; and why not to head , it being always in the commission that christ gave , a pastoral relation , or presbytership which was included in their apostleship , and exercised toward the church of jerusalem . such presbyter-ship john and peter both had . hence there remains no other successors jure to the apostles , but ordinary pastors and teachers . these are relative officers , and are always in , and to some particular congregations ; we know of no catholick visible church that any pastors are ordained to . . the scripture speaks of no church as catholick visible . . the thing it self is but a chimaera of some men's brains ; it 's not in rerum naturâ ; for if a catholick visible church be all the churches that i see at a time , i am not capable of seeing much more than what can assemble in one place . and if it be meant of all the churches actually in being , how are they visible to me ? where can they be seen in one place ? i may as well call all the cities and corporations in the world the catholick visible city or corporation ; which all rational men would call nonsence . besides , if all organized churches could be got together , it 's not catholick in respect of saints militant , much less of triumphant ; for many are no church members that are christs members , and many visible members are no true members of christ jesus . where is any such church capable of communion in all ordinances in one place ? and the scripture speaks of no other organized visible church . again , to a catholick visible church constituted , should be a catholick visible pastor or pastors ; for as the church is , such is the pastor and officers ; to the mystical church christ is the mystical head and pastor ; he is called the chief bishop and shepherd of our souls , pet. . . hence the uncalled are his sheep , as john . . but to all visible churches christ hath appointed a visible pastor or pastors ; and where is the pastor of the catholick visible church ? he is not to be found , unless it please us to take him from rome . to say that all individual pastors are pastors to the catholick church , is either to say that they are invested with as much pastoral power and charge in one church as in another , and then they are indefinite pastors ; and therefore all pastors have mutual power in each others churches ; and so john may come into thomas his church , and exercise all parts of jurisdiction there , and thomas into john's ; or a minister to the catholick church hath an universal catholick power over the catholick church ; if so , the power and charge which every ordinary pastor hath , is apostolick . or , lastly , he is invested with an arbitrary power , at least , as to the taking up a particular charge where he pleaseth , with a non obstante to the suffrages of the people ; for if he hath an office whereby he is equally and indisputably related to all churches , it 's at his liberty , by virtue of this office , to take where he pleaseth . but every church-officer , under christ , is a visible relate , and the correlate must be such , whence the church must be visible to which he is an officer . it 's absurd to say a man is a visible husband to an invisible wife , the relate and correlate must be ejusdem naturae . it 's true , christ is related to the church as mystical head , but it 's in respect of the church in its mystical nature , for christ hath substituted no mystical officers in his church . there is a great deal of difference between the mystical and external visible church , though the latter is founded upon it , and for the sake of it . it 's founded upon it as taking its true spiritual original from it , deriving vital spirits from it by a mystical vnion to , and communion with christ and his members ; and it 's for the sake of it , all external visible assemblies , ministers , ordinances are for the sake of the mystical body of christ , for calling in the elect , and the edifying of them to that full measure of stature they are designed unto . but the different consideration lies in these things , . that the mystical church doth never fail , neither is diminished by any shocks of temptation or suffering , that in their visible profession any of them undergo , whereas visible churches are often broken , scattered , yea unchurched , and many members fail of the grace of god by final apostasy . likewise christ's mystical church is many times preserved in that state only , or mostly , when christ hath not a visible organized church according to institution to be found on the face of the earth , so it was with his church often under the old testament-dispensation , as in aegypt , in the days of the judges when the ark was carried away by the philistins , in the days of manasseh , and other wicked kings , and especially in babylon . in such times the faithful ones were preserved without the true sacrifices , the teaching priest , and the law. so hath it been in the days of the new testament , in divers places ; under the draconick heathen persecutions , and afterward in the wilderness-state of the church , under the anti-christian vsurpations , and false worship . which mystical state is the place prepared of god to hide the seed of the woman in , from the dragons rage , for the space of one thousand two hundred and sixty days . again , vnto this mystical church is only essentially necessary , a mystical vnion unto the lord jesus christ , by the gift of the father , acceptation , and covenant-undertaking of the son , the powerful and efficacious work of the spirit of the father , and the son , working true saving faith in the lord jesus christ , and sincere love to him and all his true members . whereby as they have a firm and unshaken vnion , so they have a spiritual communion , though without those desirable enjoyments of external church privileges , and means of grace , which they are providentially often hindred from . visible churches being but christ's tents and tabernacles , which he sometimes setteth up , and sometimes takes down and removes at his pleasure , as he sees best for his glory in the world. but of these he hath a special regard as to their foundadation , matter , constitution and order , he gives forth an exact pattern from mount zion , as of that typical tabernacle from mount sinai of old. the foundation part of a visible church is the credible profession of faith and holiness , wherein the lord jesus christ is the corner stone , eph. ij . . matth. xvi . . this profession is the foundation , but not the church it self . it 's not articles of faith , or profession of them in particular individual persons that make an organized visible church . we are the houshold of faith built upon the foundation , &c. . it 's men and women , not doctrine , that are the matter of a church ; and these professing the faith , and practising holiness . the members of churches are always called in the new testament saints , faithful , believers : they was such that were added to the churches ; neither is every believer so as such , but as a professing believer , for a man must appear to be fit matter of a visible church before he can challenge church privileges , or they can be allowed him . . it 's not many professing believers that make a particular church . for though they are fit matter for a church , yet they have not the form of a church , without a mutual agreement and combination ( explicite or at least , implicite ) whereby they become , by vertue of christs charter , a spiritual corporation , and are called a city , houshold , house , being united together by joints and bonds , not only by internal bonds of the spirit , but external ; the bonds of vnion must be visible as the house is , by profession . this is a society that christ hath given power to , to choose a pastor , and other officers of christ's institution , and enjoy all ordinances : the words sacrament and prayer as christ hath appointed . hence a visible church must needs be a separate congregation ; separation is a proper and inseparable adjunct thereof ; the apostle speaks of church membership , cor. vi . . be not unequally yoked together [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yoked with those of another kind , the plowing with an ox and ass together , being forbidden under the law ] with vnbelievers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. visible vnbelievers of any sort or kind ; for what participation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath righteousness with vnrighteousness ? what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , communion or fellowship hath light with darkness ? vers. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what harmony hath christ with belial , men of corrupt lives and conversation , or what part , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hath a believer , i. e. a visible believer with an vnbeliever ? it ought not to be rendred infidel ; but it was done by our translaters , to put a blind upon this place , as to its true intention , and to countenance parish communion ; for why did they not here , vers. . and every where else render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an infidel ? vers. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what consistency hath the temple of god ( i. e. the gospel church ) with idols ? &c. i take this place to be a full proof of what is before spoken , that a gospel church is a company of faithful professing people , walking together by mutual consent , or confederation to the lord jesus christ and one to another , in subjection to and practice of all his gospel-precepts and commands , whereby they are separate from all persons and things manifestly contrary or disagreeing thereunto . hence ▪ as it's separate from all such impurities that are without , so christ hath furnished it with sufficient power and means to keep it self pure ; and therefore hath provided ordinances and ministers for that end and purpose ; for the great end of church-edification cannot be obtained without purity be also maintained in doctrine and fellowship . purity cannot be maintained without order ; a disorderly society will corrupt within it self ; for by disorder it 's divided , by divisions the joints and bands are broken , not only of love and affection , but of visible conjunction ; so that roots of bitterness , and sensual separation arising , many are defiled . it 's true , there may be a kind of peace and agreement in a society that is a stranger to gospel-order , when men agree together , to walk according to a false rule , or in a supine and negligent observation of the true rule . there may be a common connivance at each one to walk as he list , but this is not order but disorder by consent : besides a church may , for the most part , walk in order , when there is breaches and divisions . some do agree to walk according to the rule , when others will deviate from it . it 's orderly to endeavour to reduce those that walk not orderly ; though such just vndertakings seem sometimes grounds of disturbance , and causes of convulsion in the whole body , threatning even its breaking in pieces ; but yet this must be done to preserve the whole . the word translated order , colos. ij . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is a military word ; it 's the order of souldiers in a band , keeping rank and file , where every one keeps his place , follows his leader , observes the word of command , and his right-hand man. hence the apostle joys to see their close order , and stedfastness in the faith , their firmness , valour , and resolution in fighting the good fight of faith , and the order in so doing ; not only in watching as single professors , but in marching orderly together as an army with banners . there is nothing more comly than a church walking in order when every one keeps his place , knows and practiseth his duty according to the rule , each submitting to the other in the performance of duty . when the elders know their places , and the people theirs . christ hath been more faithful than moses , and therefore hath not left his churches without sufficient rules to walk by . that order may be in a church of christ , the rules of the gospel must be known , and that by officers and people . they that are altogether ignorant of the rule , or negligent in attending it , or doubtful , and therefore always contending about it , will never walk according to it . hence it 's the great duty of ministers to study order well , and acquaint the people with it . it 's greatly to be bewailed , that so few divines bend their studies that way . they content themselves only with studying and preaching the truths that concern faith in the lord jesus , and the meer moral part of holiness ; but as to gospel-churches or instituted worship , they generally in their doctrine and practice let it alone , and administer sacraments as indefinitely as they preach ; care not to stand related to one people more than another , any further than maintained by them . likewise many good people are as great strangers to gospel churches and order , and as their ministers have a great adversness to both , and look upon it as schism and faction ; and this is the great reason of the readiness of both to comply with rules of men for making churches , canons established by humane laws , being carried away ( if they would speak the truth ) by corrupt erastian principles , that christ hath left the church to be altogether guided and governed by laws of magistratick sanction . reformation from the gross idolatrous part of antichristianism was engaged in with some heroick courage and resolution , but the coldness and indifference of protestants to any further progress , almost ever since is not a little to be lamented . many think it enough that the foundation of the house is laid in purity of doctrine , ( and it 's well if that were not rather written in the books than preached in pulpits at this day ) but how little do they care to set their hands to building the house . sure a great matter is from that spiritual sloathfulness that many are fallen under , as likewise being ready to sink under the great discouragements laid before them by the adversaries of judah , when they find the children of the spiritual captivity are about to build a gospel church unto the lord. and how long hath this great work ceased ? and will the lord's ministers and people yet say , the time is not come , the time that the lord's house should be built ? is it time to build our own houses , and not the house of the lord ? surely it 's time to build , for we understand by books the number of years whereof the word of the lord came to daniel the prophet , and to john the beloved disciple and new testament prophet , that he would accomplish . years in the desolation of our jerusalem , and the court which is without the temple , viz. the generality of visible professors , and the external part of worship , which hath been so long trod down by gentilism ; wherefore consider your ways , go up to the mountain , and bring wood , build the house , saith the lord , and i will take pleasure in it , ( hag. i. . ) and i will be glorified . men , it may be , have thought they have got , or , at least , saved by not troubling themselves with the care , charge , and trouble of gathering churches , and walking in gospel order ; but god saith , ye looked for much and lo it came to little , and when ye brought it home i did blow upon it . why , saith the lord , because of my house that is waste , and ye run every man to his own house . i doubt not but the time is nigh at hand that the gospel-temple must be built with greater splendor and glory than ever soloman's or zerubbabel's was ; and though it seems to be a great mountain of difficulties , yet it shall become a plain before him that is exalted far above all principalities and powers , and as he hath laid the foundation thereof in the oppressed state of his people , so his hands shall finish it , and bring forth the head-stone thereof with shouting in the new jerusalem-state , crying , now grace , grace , but then glory , glory to it . this hastening glory we should endeavour to meet , and fetch in by earnest prayers and faithful endeavours , to promote the great work of our day . the pattern is of late years given forth with much clearness , by models , such as god hath set up in this latter age in the wilderness , and sheltered by cloud and smoke by day , and the shining of a flaming fire by night ; for upon all its glory hath been a defence , yea , and it hath been a tabernacle for a shadow in the day time from the heat , and for a place of refuge and covert from the storm and from the rain . neither have we been left to act by the examples or traditions of men , we have had a full manifestation of the revealed mind and will of christ , with the greatest evidence and conviction ; god having in these latter times raised up many most eminent instruments for direction and encouragement unto his people , which he furnished accordingly with great qualifications to this end and purpose , that the true original , nature , institution and order of evangelical churches might be known , distinguished , prized and adhered to , by all that know the name of christ , and would be followers of him as his disciples , in obedience to all his revealed mind and will. amongst which faithful and renowned servants of christ , the late author of this most useful and practical treatise , hath approved himself to be one of the chief . i need say nothing of his stedfast piety , universal learning , indefatigable labours in incessant vindication of the doctrines of the gospel ( of greatest weight ) against all opposition made thereto , by men of corrupt minds . his surviving works will always be bespeaking his honourable remembrance , amongst all impartial lovers of the truth . they that were acquainted with him , knew how much the state and standing of the churches of christ , under the late sufferings and strugglings for reformation , was laid to heart by him . and therefore how he put forth his utmost strength to assist , aid , comfort and support the sinking spirits of the poor saints and people of god , even wearied out with long and repeated persecutions . it is to be observed , that this ensuing treatise was occasioned by one of the last and most vigorous assaults made upon separate and congregational-churches , by a pen dipt in the gall of that persecuting spirit , under which god's people groaned throughout this land. he then wrote an elaborate account of evangelical churches , their original , institution , &c. with a vindication of them from the charges laid in against them , by the author of the unreasonableness of separation ▪ this he lived to print , and promised to handle the subject more particularly , which is here performed . he lived to finish it under his great bodily infirmities ; whereby he saw himself hastening to the end of his race ; yet so great was his love to christ , that whilst he had life and breath he drew not back his hand from his service . this work he finished ( with others ) through the gracious support and assistance of divine power , and corrected the copy before his departure . so that , reader , thou maist be assured , that what thou hast here , was his , ( errata's of the press only excepted ) and likewise that it ought to be esteemed as his legacy to the church of christ , being a great part of his dying labours ; and therefore it 's most uncharitable to suppose , that the things here wrote , were penned with any other design , than to advance the glory and interest of christ in the world ; and that they were not matters of great weight on his own spirit . and upon the perusal that i have had of these papers , i cannot but recommend them to all diligent enquirers after the true nature , way , order and practice of evangelical churches , as a true and faithful account , according to what vnderstanding the professors thereof , for the most part have had and practised . who ever is otherwise minded , he hath the liberty of his own light and conscience . lastly , whereas many serious professors of the faith of the lord jesus ( it may be ) well grounded in the main saving truths of the gospel , are yet much to seek of these necessary truths , for want of good information therein , and therefore walk not up to all the revealed mind of christ , as they sincerely desire . let such , with unprejudiced minds , read , and consider what is here offered to them , and receive nothing upon humane authority ; follow no man in judgment or practice any further than he is a follower of christ. and this is all the request of him that is a lover of all them that love the lord jesus christ. j. c. there is lately published , by the same author , a treatise of the dominion of sin and grace . wherein sin 's reign is discovered , in whom it is , and in whom it is not : how the law supports it , and how grace delivers from it , by setting up its dominion in the heart . price bound s. the author also ushered into the world , by his preface , another very useful book , entituled , the best treasure : or , the way to be truly rich. being a discourse on ephes. iij. . wherein is opened and commended to saints and sinners , the personal and purchased riches of christ , as the best treasure to be preserved and ensured by all that would be happy here and hereafter . by bartholomew ashwood , late minister of the gospel . price bound s . d . another book of the same authors , entituled , the heavenly trade ; or the best merchandize , the only way to live well in impoverishing times . a discourse occasioned from the decay of earthly trades , and visible waste of practical piety , in the day we live in . offering arguments and counsels to all , towards a speedy revival of dying godliness ; and timely prevention of the dangerous issues thereof hanging over us . very necessary for all families . price s. d. some other books printed for and sold by william marshal . caryl's exposition on the whole book of job . in two volumes in folio . pool's synopsis criticorum . in v. volumes . latin. — 's synopsis on the new testament . in two large volumes , in latin , with the index , are to be sold very cheap . in quires both volumes for s , and both vol. well bound for s. pool's annotations in english. two volumes . index's to the old and new testament to be sold alone . price s. dr. owen on the hebrews . in four volumes . owen on the spirit . clark's martyrology . mellificium chirurgiae , or the marrow of chirurgery . an anatomical treatise . institutions of physick , with hippocrates's aphorisms largely commented upon . the marrow of physick , shewing the causes , signs and cures of most diseases incident to humane bodies . choice experienced receipts for the cure of several distempers . the fourth edition , enlarged withm any additions , and purged from many faults that escaped in the former impressions . illustrated with twelve copper cuts . by james cooke of warwick , practitioner in physick and chirurgery . there is also a very useful book of the same authors , for those that are desirous of being their own physicians , entituled , select observations of english bodies , of eminent persons , in desperate diseases . to which is now added an hundred rich counsels and advices for several honourable persons . with all the several medicines and methods by which the several cures were effected . with directions about drinking the bath water . price bound s. d. clarkson's primitive episcopacy . octavo . price bound , s. d. owen of justification . — 's brief and impartial account of the nature of the protestant religion . the true nature of a gospel church and its government . chap. i. the subject matter of the church . the church may be considered either as unto its essence , constitution and being ; or as unto its power and order , when it is organized . as unto its essence and being , its constituent parts are its matter and form. these we must enquire into . by the matter of the church , we understand the persons whereof the church doth consist , with their qualifications : and by its form , the reason , cause and way of that kind of relation among them , which gives them the being of a church , and therewithal an interest in all that belongs unto a church , either privilege , or power , as such . our first enquiry being concerning what sort of persons our lord jesus christ requireth and admitteth to be the visible subjects of his kingdom , we are to be regulated in our determination by respect unto his honour , glory , and the holiness of his rule . to reckon such persons to be subjects of christ , members of his body , such as he requires and owns , ( for others are not so ) who would not be tolerated , at least not approved , in a well governed kingdom or commonwealth of the world , is highly dishonourable unto him . but it is so come to pass ; that let men be never so notoriously and flagitiously wicked , until they become pests of the earth , yet are they esteemed to belong to the church of christ. and not only so , but it is thought little less than schism to forbid them the communion of the church in all its sacred privileges . howbeit , the scripture doth in general represent the kingdom or church of christ , to consist of persons called saints , separated from the world , with many other things of an alike nature , as we shall see immediately . and if the honour of christ were of such weight with us as it ought to be ; if we understood aright the nature and ends of his kingdom , and that the peculiar glory of it , above all the kingdoms in the world , consists in the holiness of its subjects , such an holiness as the world in its wisdom knoweth not , we would duly consider whom we avow to belong thereunto . those who know ought of these things , will not profess that persons openly profane , vicious , sensual , wicked and ignorant , are approved and owned of christ as the subjects of his kingdom , or that it is his will that we should receive them into the communion of the church . but an old opinion of the unlawfulness of separation from a church , on the account of the mixture of wicked men in it , is made a scare-crow to frighten men from attempting the reformation of the greatest evils , and a covert for the composing churches of such members only . some things therefore are to be premised unto what shall be offered unto the right stating of this enquiry : as , . that if there be no more required of any as unto personal qualifications in a visible uncontroulable profession , to constitute them subjects of christs kingdom , and members of his church , but what is required by the most righteous and severe laws of men to constitute a good subject or citizen , the distinction between his visible kingdom and the kingdoms of the world , as unto the principal causes of it , is utterly lost . now all negative qualifications , as that men are not oppressors , drunkards , revilers , swearers , adulterers , &c. are required hereunto . but yet it is so fallen out , that generally more is required to constitute such a citizen as shall represent the righteous laws he liveth under , than to constitute a member of the church of christ. . that whereas regeneration is expresly required in the gospel , to give a right and privilege unto an entrance into the church or kingdom of christ , whereby that kingdom of his is distinguished from all other kingdoms in and of the world , unto an interest wherein never any such thing was required ; it must of necessity be something better , more excellent and sublime than any thing the laws and polities of men pretend unto or prescribe . wherefore it cannot consist in any outward rites , easie to be observed by the worst and vilest of men ; besides the scripture gives us a description of it , in opposition unto its consisting in any such rite , pet. . . and many things required unto good citizens , are far better than the meer observation of such a rite . of this regeneration baptism is the symbol , the sign , expression and representation . wherefore unto those who are in a due manner partakers of it , it giveth all the external rights and privileges which belong unto them that are regenerate , until they come unto such seasons , wherein the personal performance of those duties whereon the continuation of the estate of visible regeneration doth depend , is required of them . herein if they fail , they lose all privilege and benefit by their baptism . so speaks the apostle in the case of circumcision under the law , rom. . . for circumcision verily profiteth , if thou keep the law ; but if thou be a breaker of the law , thy circumcision is made uncircumcision . it is so in the case of baptism . verily it profiteth , if a man stand unto the terms of the covenant which is tendered therein between god and his soul ; for it will give him right unto all the outward privileges of a regenerate state ; but if he do not , as in the sight of god his baptism is no baptism , as unto the real communication of grace and acceptance with him ; so in the sight of the church , it is no baptism , as unto a participation of the external rights and privileges of a regenerate state. . god alone is judge concerning this regeneration , as unto its internal , real principle and state in the souls of men , whereon the participation of all the spiritual advantages of the covenant of grace doth depend : the church is judge of its evidences and fruits in their external demonstration , as unto a participation of the outward privileges of a regenerate state , and no farther . and we shall hereon briefly declare what belongs unto the forming of a right judgment herein , and who are to be esteemed fit members of any gospel church-state , or have a right so to be . . such as from whom we are obliged to withdraw or withhold communion , can be no part of the matter constitūent of a church , or are not meet members for the first constitution of it . but such are all habitual sinners ; those who having prevalent habits and inclinations unto sins of any kind unmortified , do walk according unto them . such are profane swearers , drunkards , fornicators , covetous , oppressors , and the like , who shall not inherit the kingdom of god. cor. . , , . phil. . , . thess. . . tim. . . as a man living and dying in any known sin , that is habitually , without repentance cannot be saved ; so a man known to live in sin , cannot regularly be received into any church . to compose churches of habitual sinners , and that either as unto sins of commission , or sins of omission , is not to erect temples of christ , but chapels unto the devil . . such as being in the fellowship of the church , are to be admonished of any scandalous sin , which if they repent not of , they are to be cast out of the church , are not meet members for the original constitution of a church . this is the state of them who abide obstinate in any known sin , whereby they have given offence unto others , without a professed repentance thereof , although they have not lived in it habitually . . they are to be such as visibly answer the description given of gospel churches in the scripture , so as the titles assigned therein unto the members of such churches , may on good grounds be appropriated unto them . to compose churches of such persons as do not visibly answer the character given of what they were of old , and what they were always to be by virtue of the law of christ or gospel-constitution , is not church edification but destruction . and those who look on the things spoken of all church members of old , as that they were saints by calling , lively stones in the house of god , justified and sanctified , separate from the world , &c. as those which were in them , and did indeed belong unto them , but even deride the necessity of the same things in present church members , or the application of them unto those who are so , are themselves no small part of that woful degeneracy which christian religion is fallen under . let it then be considered what is spoken of the church of the jews in their dedication unto god , as unto their typical holiness , with the application of it unto christian churches in real holiness , pet. . , . with the description given of them constantly in the scripture , as faithful , holy , believing , as the house of god , as his temple wherein he dwells by his spirit , as the body of christ united and compacted by the communication of the spirit unto them ; as also what is said concerning their ways , walkings and duties ; and it will be uncontrolably evident of what sort our church members ought to be ; nor are those of any other sort able to discharge the duties which are incumbent on all church members , nor to use the privileges they are intrusted withal . wherefore , i say , to suppose churches regularly to consist of such persons for the greater part of them , as no way answer the description given of church members in their original institution , nor capable to discharge the duties prescribed unto them , but giving evidence of habits and actions inconsistent therewithal , is not only to disturb all church order , but utterly to overthrow the ends and being of churches . nor is there any thing more scandalous unto christian religion , than what bellarmine affirms to be the judgment of the papists in opposition unto all others ; namely , that no internal vertue or grace is required unto the constitution of a church in its members . lib. . de eccles. cap. . . they must be such as do make an open profession of the subjection of their souls and consciences unto the authority of christ in the gospel , and their readiness to yield obedience unto all his commands . this i suppose will not be denied ; for not only doth the scripture make this profession necessary unto the participation of any benefit or privilege of the gospel ; but the nature of the things themselves requires indispensably that so it should be . for nothing can be more unreasonable than , that men should be taken into the privileges attending obedience unto the laws and commands of christ , without avowing or professing that obedience . wherefore , our enquiry is only what is required unto such a profession , as may render men meet to be members of a church , and give them a right thereunto . for to suppose such a confession of christian religion to be compliant with the gospel , which is made by many who openly live in sin , being disobedient , and unto every good work reprobate , is to renounce the gospel it self . christ is not the high-priest of such a profession . i shall therefore declare briefly what is necessary unto this profession , that all may know what it is which is required unto the entrance of any into our churches , wherein our practice hath been sufficiently traduced . . there is required unto it a competent knowledge of the doctrines and mystery of the gospel , especially concerning the person and offices of christ. the confession hereof , was the ground whereon he granted the keys of the kingdom of heaven , or all church power unto believers , matth. . , , . the first instruction which he gave unto his apostles , was , that they should teach men by the preaching of the gospel , in the knowledge of the truth revealed by him . the knowledge required in the members of the judaical church , that they might be translated into the christian , was principally , if not solely , that of his person , and the acknowledgment of him to be the true messiah , the son of god. for as on their unbelief thereof their eternal ruine did depend , as he told them , if you believe not that i am he , you shall die in your sins ; so the confession of him was sufficient on their part unto their admission into the gospel church state. and the reasons of it are apparent . with others , an instruction in all the mysteries of religion , especially in those that are fundamental , is necessary unto the profession we enquire after . so justin martyr tells us what pains they took in those primitive times , to instruct those in the mysteries of religion , who upon a general conviction of its truth , were willing to adhere unto the profession of it . and what was their judgment herein , is sufficiently known , from the keeping a multitude in the state of catechumens , before they would admit them into the fellowship of the church . they are not therefore to be blamed , they do but discharge their duty , who refuse to receive into church-communion such as are ignorant of the fundamental doctrines and mysteries of the gospel ; or if they have learned any thing of them from a form of words , yet really understand nothing of them . the promiscuous driving of all sorts of persons who have been baptized in their infancy , unto a participation of all church privileges , is a profanation of the holy institutions of christ. this knowledge therefore belonging unto profession is it self to be professed . . there is required unto it a professed subjection of soul and conscience unto the authority of christ in the church . this in general is performed by all that are baptized when they are adult , as being by their own actual consent baptized in the name of christ. and it is required of all them who are baptized in their infancy , when they are able with faith and understanding to profess their consent unto , and abiding in that covenant whereinto they were initiated . . an instruction in , and consent unto the doctrine of self-denial and bearing of the cross , in a particular manner : for this is made indispensably necessary by our saviour himself , unto all that will be his disciples . and it hath been a great disadvantage unto the glory of christian religion , that men have not been more and better instructed therein . it is commonly thought , that who ever will , may be a christian at an easie rate , it will cost him nothing . but the gospel gives us another account of these things . for it not only warns us , that reproaches , hatred , sufferings of all sorts , oft-times to death it self , are the common lot of all its professors , who will live godly in christ jesus ; but also requires , that at our initiation into the profession of it , we consider aright the dread of them all , and engage cheerfully to undergo them . hence , in the primitive times , whilst all sorts of miseries were continually presented unto them who embraced the christian religion , their willing engagement to undergo them , who were converted , was a firm evidence of the sincerity of their faith , as it ought to be unto us also in times of difficulty and persecution . some may suppose that the faith and confession of this doctrine of self-denial and readiness for the cross , is of use only in time of persecution , and so doth not belong unto them who have continually the countenance and favour of publick authority . i say , it is , at least as they judge , well for them ; with others it is not so , whose outward state makes the publick avowing of this duty indispensably necessary unto them : and i may add it as my own thoughts , ( though they are not my own alone ) that notwithstanding all the countenance that is given unto any church by the publick magistracy , yet whilst we are in this world , those who will faithfully discharge their duty , as ministers of the gospel especially , shall have need to be prepared for sufferings . to escape sufferings , and enjoy worldly advantages by sinful compliances , or bearing with men in their sins , is no gospel direction . . conviction and confession of sin , with the way of deliverance by jesus christ , is that answer of a good conscience , that is required in the baptism of them that are adult . pet. . . unto this profession is required the constant performance of all known duties of religion , both of piety in the publick and private worship of god , as also of charity with respect unto others . shew me thy faith by thy works . . a careful abstinence from all known sins , giving scandal or offence , either unto the world , or unto the church of god. and the gospel requires , that this confession be made ( with the mouth confession is made unto salvation ) against ( . ) fear , ( . ) shame , ( . ) the course of the world , ( . ) the opposition of all enemies whatever . hence it appears , that there are none excluded from an entrance into the church state , but such as are either , ( . ) grosly ignorant , or , ( . ) persecutors , or reproachers of those that are good , or of the ways of god wherein they walk ; or , ( . ) idolaters ; or , ( . ) men scandalous in their lives in the commission of sins , or omission of duties , through vitious habits or inclinations ; or , ( . ) such as would partake of gospel-privileges and ordinances , yet openly avow that they will not submit unto the law and commands of christ in the gospel , concerning whom , and the like , the scripture rule is peremptory ; from such turn away . and herein we are remote from exceeding the example and care of the primitive churches . yea , there are but few , if any , that arrive unto it . their endeavour was to preach unto all they could , and rejoiced in the multitudes that came to hear the word . but if any did essay to join themselves unto the church , their diligence in their examination and instruction , their severe enquiries into their conversation , their disposing of them for a long time into a state of expectation for their trial , before their admittance , were remarkable . and some of the ancients complain , that their promiscuous admittance of all sorts of persons that would profess the christian religion , into church membership , which took place afterwards , ruined all the beauty , order and discipline of the church . the things ascribed unto those who are to be esteemed the proper subject matter of a visible church , are such as in the judgment of charity entitle them unto all the appellations of saints ; called , sanctified , that is visibly and by profession , which are given unto the members of all the churches in the new testament , and which must be answered in those who are admitted into that privilege , if we do not wholly neglect our only patterns . by these things , although they should any of them not be real living members of the mystical body of christ , unto whom he is an head of spiritual and vital influence ; yet are they meet members of that body of christ unto which he is an head of rule and government ; as also meet to be esteemed subjects of his kingdom . and none are excluded but such , as concerning whom rules are given , either to withdraw from them , or to cast them out of church society , or are expresly excluded by god himself from any share in the privileges of his covenant , psal. . , . divines , of all sorts , do dispute from the scripture and the testimonies of the ancients , that hypocrites , and persons unregenerate may be true members of visible churches . and it is a matter very easie to be proved ; nor do i know any by whom it is denied . but the only question is , that whereas undoubtedly , profession is necessary unto all church communion ; whether , if men do profess themselves hypocrites in state , and unregenerate in mind , that profession do sufficiently qualify them for church communion . and whereas there is a double profession , one by words , the other by works , as the apostle declares , tit. . . whether the latter be not as interpretative of the mind and state of men as the former ; other contest we have with none , in this matter . belarmine de eccles. lib. . cap. . gives an account out of augustine , and that truly , from brevec . collat. col. . of the state of the church . it doth , saith he , consist of a soul and body . the soul is the internal graces of the spirit ; the body is the profession of them , with the sacraments . all true believers making profession , belong to the soul and body of the church . some , ( as believing catechumens ) belong to the soul , but not to the body : others are of the body , but not of the soul ; namely , such as have no internal grace or true faith ; and they are like the hair or the nails , or evil humours in the body . and thereunto adds , that his definition of the church comprizeth this last sort only ; which is all one , as if we should define a man to be a thing constituted and made up of hair , nails , and ill humours ; and let others take heed that they have not such churches . there is nothing more certain in matter of fact , than that evangelical churches at their first constitution , were made up , and did consist of such members as we have described , and no other . nor is there one word in the whole scripture intimating any concession or permission of christ , to receive into his church those who are not so qualified . others have nothing to plead for themselves but possession ; which being malae fidei , ill obtained , and ill continued , will afford them no real advantage , when the time of trial shall come . wherefore , it is certain that such they ought to be . no man , as i suppose , is come unto that profligate sense of spiritual things , as to deny , that the members of the church ought to be visibly holy. for if so , they may affirm , that all the promises and privileges made and granted to the church , do belong unto them who visibly live and die in their sins ; which is to overthrow the gospel . and if they ought so to be , and were so at first , when they are not so , openly and visibly , there is a declension from the original constitution of churches , and a sinful deviation in them from the rule of christ. this original constitution of churches , with respect unto their members , was for the substance of it , as we observed , preferred in the primitive times , whilst persecution from without , was continued , and discipline preserved within . i have in part declared before , what great care and circumspection the church then used in the admission of any into their fellowship and order , and what trial they were to undergo , before they were received ; and it is known also , with what severe discipline they watched over the faith , walking , conversation and manners of all their members . indeed , such was their care and diligence herein , that there is scarce left in some churches , at present , the least resemblance or appearance of what was their state and manner of rule . wherefore , some think it meet to ascend no higher in the imitation of the primitive churches , than the times of the christian emperours , when all things began to rush into the fatal apostasie , which i shall here speak a little farther unto : for , upon the roman emperours embracing christian religion , whereby not only outward peace and tranquility was secured unto the church , but the profession of christian religion was countenanced , encouraged , honoured and rewarded ; the rule , care and diligence of the churches about the admission of members , were in a great measure relinquished and forsaken . the rulers of the church began to think , that the glory of it consisted in its numbers ; finding both their own power , veneration and revenue encreased thereby . in a short time , the inhabitants of whole cities and provinces , upon a bare outward profession , were admitted into churches . and then began the outward court , that is , all that which belongs unto the outward worship and order of the church , to be trampled on by the gentiles , not kept any more to the measure of scripture rule , which thenceforth was applied only to the temple of god and them that worshipped therein : for this corruption of the church , as to the matter of it , was the occasion and means of introducing all that corruption in doctrine , worship , order and rule which ensued , and ended in the great apostacy . for whatever belonged unto any of these things , especially these that consist in practice , were accommodated unto the state of the members of the churches : and such they were as stood in need of superstitious rites to be mixed with their worship , as not understanding the power and glory of that which is spiritual ; such as no interest in church order could be committed unto , seeing they were not qualified to bear any share in it ; such as stood in need of a rule over them , with grandeur and power , like unto that among the gentiles . wherefore , the accommodation of all church concerns , unto the state and condition of such corrupt members as churches were filled with , and at length made up of , proved the ruine of the church in all its order and beauty . but so it fell out , that in the protestant reformation of the church , very little regard was had thereunto . those great and worthy persons who were called unto that work , did set themselves principally , yea , solely for the most part , against the false doctrine and idolatrous worship of the church of rome ; as judging , that if they were removed and taken away , the people by the efficacy of truth and order of worship , would be retrived from the evil of their ways , and primitive holiness be again reduced among them . for they thought it was the doctrine and worship of that church , which had filled the people with darkness and corrupted their conversations . nor did they absolutely judge amiss therein : for although they were themselves at first introduced in compliance with the ignorance and wickedness of the people , yet they were suited to promote them , as well as to countenance them ; which they did effectually . hence it came to pass , that the reformation of the church as unto the matter of it , or the purity and holiness of its members , was not in the least attempted , until calvin set up his discipline at geneva , which hath filled the world with clamours against him from that day to this . in most other places , churches , in the matter of them , continued the same as they were in the papacy , and in many places as bad in their lives as when they were papists . but this method was designed in the holy , wise providence of god , for the good and advantage of the church , in a progressive reformation , as it had made a gradual progress into its decay . for had the reformers in the first place , set themselves to remove out of the church such as were unmeet for its communion , or to have gathered out of them such as were meet members of the church according to its original institution ; it would through the paucity of the number of those who could have complied with the design , have greatly obstructed , if not utterly defeated their endeavour for the reformation of doctrine and worship . this was that in the preaching of the gospel and the profession of it , which god hath since made effectual , in these nations especially , and in other places , to turn multitudes from darkness to light , and from the power of satan unto himself , translating them into the kingdom of his dear son. hereby ▪ way is made for a necessary addition unto the work of reformation , if not to the closing of it , which could not at first be attained unto , nor well attempted ; namely the reduction of churches , as unto their matter , or the members of them unto their primitive institution . the sum of what is designed in this discourse , is this only . we desire no more to constitute church members , and we can desire no less , than what in judgment of charity may comply with the vnion that is between christ the head and the church ; cor. . . eph. . . cor. . , . cor. . , . thess. . , , &c. that may in the same judgment answer the way of the beginning and increase of the church according unto the will of god , who adds unto the church such as shall be saved , act. . . the rule of our receiving of them , being because he hath received them , rom. . , . that may answer that profession of faith which was the foundation of the church , which was not what flesh and blood , but what god himself revealed , matth. . . and not such as have a form of godliness but deny the power thereof , tim. . . we acknowledge that many church members are not what they ought to be , but that many hypocrites may be among them ; that the judgment which is passed on the confession and profession of them that are to be admitted into churches , is charitative , proceeding on evidence of moral probability , not determining the reality of the things themselves ; that there are sundry measures of light , knowledge , experience , and abilities and readiness of mind in those that are to be admitted , all whose circumstances are duly to be considered , with indulgence unto their weaknesses : and if the scripture will allow us any further latitude , we are ready to embrace it . our present enquiry yet remaining on these considerations , is , what is our duty in point of communion with such churches as are made up or composed of members visibly unholy ; or such as comply not with the qualifications that are by the rules of the gospel indispensably required , to give unto any a regular entrance into the church , with a participation of its privileges . for it is in vain to expect , that such churches will reform themselves , by any act , duty or power of their own ; seeing the generality of them are justly supposed averse from , and enemies unto any such work. i answer therefore , . it must be remembred , that communion with particular churches is to be regulated absolutely by edification . no man is or can be obliged to abide in or confine himself unto the communion of any particular church , any longer , than it is for his edification . and this liberty is allowed unto all persons by the church of england . for , allow a man to be born in such a parish , to be baptized in it , and there educated ; yet , if at any time he judge that the ministry of the parish is not useful unto his edification , he may withdraw from all communion in that parish , by the removal of his habitation , it may be to the next door . wherefore , . if the corruption of a church , as to the matter of it , be such as that , . it is inconsistent with , and overthroweth all that communion that ought to be among the members of the same church , in love without dissimulation , whereof we shall treat afterwards . . if the scandals and offences which must of necessity abound in such churches , be really obstructive of edification . . if the ways and walking of the generality of their members , be dishonourable unto the gospel , and the profession of it , giving no representation of the holiness of christ or his doctrine . . if such churches do not , can not , will not reform themselves : then , it is the duty of every man who takes care of his own present edification , and the future salvation of his soul , peaceably to withdraw from the communion of such churches , and to join in such others , where all the ends of church societies may in some measure be obtained . men may not only do so , because all obligation unto the use of means for the attaining of such an end , doth cease , when the means are not suited thereunto , but obstructive of its attainment ; but also the giving of a testimony hereby against the declension from the rule of christ in the institution of churches , and the dishonour that by this means is reflected on the gospel , is necessary unto all that desire to acquit themselves as loyal subjects unto their lord and king. and it cannot be questioned by any , who understand the nature , use and end of evangelical churches , but that a relinquishment of the rule of the gospel in any of them , as unto the practice of holiness , is as just a cause of withdrawing communion from them , as their forsaking the same rule in doctrine and worship . it may be some will judge that sundry inconveniences will ensue on this assertion , when any have a mind to practise according unto it . but when the matter of fact supposed , is such as is capable of an uncontrollable evidence , no inconvenience can ensue on the practice directed unto , any way to be compared unto the mischief of obliging believers to abide always in such societies , to the ruine of their souls . two things may be yet enquired into , that relate unto this part of the state of evangelical churches : as , . whether a church may not , ought not , to take under its conduct , inspection and rule , such as are not yet meet to be received into full communion ; such as are the children and servants of those who are compleat members of the church . answ. no doubt the church in its officers , may and ought so to do ; and it is a great evil when it is neglected . for , ( . ) they are to take care of parents and masters as such , and as unto the discharge of their duty in their families ; which , without an inspection into the condition of their children and servants , they cannot do . ( . ) housholds were constantly reckoned unto the church , when the heads of the families were entred into covenant , luk. . . act. . . rom. . , . cor. . . tim. . . ( . ) children to belong unto , and have an interest in their parents covenant ; not only in the promise of it , which gives them right unto baptism ; but in the profession of it in the church covenant , which gives them a right unto all the privileges of the church , whereof they are capable , until they voluntarily relinquish their claim unto them . ( . ) baptizing the children of church members , giving them thereby an admission into the visible catholick church , puts an obligation on the officers of the church , to take care , what in them lieth , that they may be kept and preserved meet members of it , by a due watch over them , and instruction of them . ( . ) though neither the church nor its privileges be continued and preserved as of old , by carnal generation ; yet , because of the nature of the dispensation of gods covenant , wherein he hath promised to be a god unto believers and their seed ; the advantage of the means of a gracious education in such families , and of conversion and edification in the ministry of the church , ordinarily the continuation of the church , is to depend on the addition of members out of the families already incorporated in it . the church is not to be like the kingdom of the mamalukes , wherein there was no regard unto natural successors ; but it was continually made up of strangers and foreigners incorporated into it : nor like the beginning of the roman common-weal , which consisting of men only , was like to have been the matter of one age alone . the duty of the church towards this sort of persons , consists , ( . ) in prayer for them . ( . ) catechetical instruction of them , according unto their capacities . ( . ) advice to their parents concerning them . ( . ) visiting of them in the families whereunto they do belong . ( . ) encouragement of them , or admonition according as there is occasion . ( . ) direction for a due preparation unto the joining themselves unto the church , in full communion . ( . ) exclusion of them from a claim unto the participation of the especial privileges of the church , where they render themselves visibly unmeet for them , and unworthy of them . the neglect of this duty brings unconceivable prejudice unto churches , and if continued in , will prove their ruine . for they are not to be preserved , propagated and continued , at the easie rate of a constant supply by the carnal baptized posterity of those who do at any time justly or unjustly belong unto them : but they are to prepare a meet supply of members , by all the spiritual means whose administration they are intrusted withal . and besides , one end of churches , is , to preserve the covenant of god in the families once graciously taken thereinto . the neglect therefore herein , is carefully to be watched against . and it doth arise , ( . ) from an ignorance of the duty , in most that are concerned in it . ( . ) from the paucity of officers in most churches , both teaching and ruling , who are to attend unto it . ( . ) the want of a teacher or catechist in every church , who should attend only unto the instruction of this sort of persons . ( . ) want of a sense of their duty in parents and masters . ( . ) in not valuing aright the great privilege of having their children and servants under the inspection , care and blessing of the church . ( . ) in not instilling into them a sense of it , with the duties that are expected from them , on the account of their relation unto the church . ( . ) in not bringing them duly unto the church assemblies . ( . ) in not preparing and disposing them unto an actual entrance into full communion with the church . ( . ) in not advising with the elders of the church about them . and , ( . ) especially by an indulgence unto that loose and careless kind of education in conformity unto the world , which generally prevails . hence it is , that most of them on various accounts and occasions , drop off here and there from the communion of the church , and all relation thereunto , without the least respect unto them , or enquiry after them ; churches being supplied by such as are occasionally converted in them . where churches are compleat in the kind and number of their officers , sufficient to attend unto all the duties and occasions of them ; where whole families , in the conjunction of the heads of them unto the church , are dedicated unto god , according unto the several capacities of those whereof they do consist ; where the design of the church is to provide for its own successive continuation in the preservation of the interest of gods covenant in the families taken thereinto ; where parents esteem themselves accountable unto god and the church , as unto the relation of their children thereunto , there is provision for church order , usefulness and beauty , beyond what is usually to be observed . . the especial duty of the church in admission of members in the time of great persecution , may be a little enquired into . and , ( . ) it is evident , that in the apostolical and primitive times , the churches were exceeding careful not to admit into their society , such as by whom they might be betrayed unto the rage of their persecuting adversaries . yet , notwithstanding all their care , they could seldom avoid it ; but that when persecution grew severe , some or other would fall from them , either out of fear , with the power of temptation , or by a discovery of their latent hypocrisie and unbelief , unto their great trial and distress . however , they were not so scrupulous herein , with respect unto their own safety , as to exclude such as gave a tolerable account of their sincerity ; but in the discharge of their duty , committed themselves unto the care of jesus christ. and this is the rule whereby we ought to walk on such occasions . wherefore , ( . ) on supposition of the establishment of idolatry , and persecution , there or in any place , as it was of old , under , first the pagan , and afterwards the antichristian tyranny ; the church is obliged to receive into its care and communion all such as , ( . ) flee from idols , and are ready to confirm their testimony against them with suffering . ( . ) make profession of the truth of the gospel of the doctrine of christ , especially as unto his person and offices ; are , ( . ) free from scandalous sins ; and , ( . ) are willing to give up themselves unto the rule of christ in the church , and a subjection unto all his ordinances and institutions therein . for in such a season , these things are so full an indication of sincerity , as that in the judgment of charity , they render men meet to be members of the visible church . and if any of this sort of persons , through the severity of the church in their non admission of them , should be cast on a conjunction in superstitious and idolatrous worship , or be otherwise exposed unto temptations and discouragements prejudicial unto their souls , i know not how such a church can answer the refusal of them unto the great and universal pastor of the whole flock . chap. ii. of the formal cause of a particular church . the way or means whereby such persons as are described in the foregoing chapter , may become a church , or enter into a church-state , is by mutual confederation , or solemn agreement for the performance of all the duties which the lord christ hath prescribed unto his disciples in such churches , and in order to the exercise of the power wherewith they are intrusted , according unto the rule of the word . for the most part , the churches that are in the world at present , know not how they came so to be , continuing only in that state which they have received by tradition from their fathers . few there are , who think that any act or duty of their own , is required to enstate them in church order and relation . and it is acknowledged , that there is a difference between the continuation of a church , and its first erection . yet , that that continuation may be regular , it is required that its first congregating ( for the church is a congregation ) was so ; as also , that the force and efficacy of it be still continued . wherefore , the causes of that first gathering , must be enquired into . the churches mentioned in the new testament , planted or gathered by the apostles , were particular churches , as hath been proved . these churches did consist each of them of many members , who were so members of one of them , as that they were not members of another . the saints of the church of corinth , were not members of the church at philippi . and the enquiry is , how those believers in one place and the other became to be a church , and that distinct from all others ? the scripture affirms in general , that they gave up themselves unto the lord and unto the apostles , who guided them in these affairs , by the will of god , cor. . . and that other believers were added unto the church , act. . that it is the will and command of our lord jesus christ , that all his disciples should be joined in such societies , for the duties and ends of them prescribed and limited by himself , hath been proved sufficiently before . all that are discipled by the word , are to be taught to do and observe all his commands , matth. . . this could originally be no otherwise done , but by their own actual , express , voluntary consent . there are sundry things which concurr as remote causes , or prerequisite conditions unto this conjunction of believers in a particular church , and without which it cannot be . such are baptism , profession of the christian faith , convenient cohabitation , resorting to the preaching of the word in the same place . but neither any of these distinctly or separately , nor all of them in conjunction , are or can be the constitutive form of a particular church . for it is evident that they may all be , and yet no such church state ensue . they cannot altogether engage unto those duties , nor communicate those powers , which appertain unto this state. were there no other order in particular churches , no other discipline to be exercised in them , nor rule over them , no other duties , no other ends assigned unto them , but what are generally owned and practised in parochial assemblies , the preaching of the word within such a precinct of cohabitation , determined by civil authority , might constitute a church . but if a church be such a society as is intrusted in it self with sundry powers and privileges depending on sundry duties prescribed unto it , if it constitute new relations between persons , that neither naturally nor morally were before so related , as marriage doth between husband and wife ; if it require new mutual duties , and give new mutual rights among themselves , not required of them either as unto their matter , or as unto their manner before ; it is vain to imagine that this state can arise from , or have any other formal cause , but the joint consent and virtual confederation of those concerned , unto these ends : for there is none of them can have any other foundation ; they are all of them resolved into the wills of men , bringing themselves under an obligation unto them by their voluntary consent . i say unto the wills of men , as their formal cause ; the supreme efficient cause of them all being the will , law and constitution of our lord jesus christ. thus it is in all societies , in all relations that are not meerly natural , ( such as between parents and children , wherein the necessity of powers and mutual duties , is predetermined by a superiour law , even that of nature ) wherein , powers , privileges and mutual duties are established , as belonging unto that society . nor after its first institution , can any one be incorporated into it , but by his own consent , and engagement to observe the laws of it . nor , if the nature and duties of churches were acknowledged , could there be any contest in this matter ; for the things ensuing are clear and evident . . the lord christ , by his authority , hath appointed and instituted this church state , as that there should be such churches , as we have proved before . . that by his word or law he hath granted powers and privileges unto this church , and prescribed duties unto all belonging unto it , wherein , they can have no concernment who are not incorporated into such a church . . that therefore , he doth require and command all his disciples to join themselves in such church relations , as we have proved ; warranting them so to do , by his word and command : wherefore , . this joining of themselves , whereon depends all their interest in church powers and privileges , all their obligation unto church duties , is a voluntary act of the obedience of faith , unto the authority of christ , nor can it be any thing else . . herein do they give themselves unto the lord , and to one another , by their officers , in a peculiar manner , according to the will of god , cor. . . . to give our selves unto the lord , that is unto the lord jesus christ , is expresly to engage to do and observe all that he hath appointed and commanded in the church ; as that phrase every where signifieth in the scripture , as also joining our selves unto god , which is the same . . this resignation of our selves unto the will , power and authority of christ , with an express ingagement made unto him of doing and observing all his commands , hath the nature of a covenant on our part ; and it hath so on his , by virtue of the promise of his especial presence annexed unto this engagement on our part , matth. . , , . . for , whereas there are three things required unto a covenant between god and man. ( . ) that it be of gods appointment and institution . ( . ) that upon a prescription of duties there be a solemn engagement unto their performance on the part of men. ( . ) that there be especial promises of god annexed thereunto , in which consists the matter of confederation , whereof mutual express restipulation is the form ; they all concurr herein . . this covenant which we intend , is not the covenant of grace absolutely considered ; nor are all the duties belonging unto that covenant prescribed in it ; but the principal of them , as faith , repentance , and the like , are presupposed unto it ; nor hath annexed unto it all the promises and privileges of the new covenant absolutely considered ; but it is that which is prescribed as a gospel duty in the covenant of grace , whereunto do belong all the duties of evangelical worship , all the powers and privileges of the church , by virtue of the especial promise of the peculiar presence of christ in such a church . . whereas therefore in the constitution of a church , believers do give up themselves unto the lord , and are bound solemnly to engage themselves to do and observe all the things which christ hath commanded to be done and observed in that state , whereon he hath promised to be present with them and among them in an especial manner , which presence of his , doth interest them in all the rights , powers and privileges of the church ; their so doing , hath the nature of a divine covenant included in it , which is the formal cause of their church sate and being . . besides , as we have proved before , there are many mutual duties required of all which join in church societies , and powers to be exercised and submitted unto , whereunto none can be obliged without their own consent . they must give up themselves unto one another by the will of god. that is , they must agree , consent and engage among themselves to observe all those mutual duties , to use all those privileges , and to exercise all those powers , which the lord christ hath prescribed and granted unto his church . see jerem. . , . . this compleats the confederation intended , which is the formal cause of the church ; and without which , either expresly or virtually performed , there can be no church state. . indeed herein most men deceive themselves , and think they do not that , nor that it ought to be done , and dispute against it as unlawful or unnecessary , which for the substance of it they do themselves , and would condemn themselves in their own consciences , if they did it not . for unto what end do they join themselves unto parochial churches and assemblies ? to what end do they require all professors of the protestant religion so to do , declaring it to be their duty by penalties annexed unto its neglect ? is it not , that they might yield obedience unto christ in their so doing ? is it not to profess that they will do and observe all whatsoever he commands them ? is it not to do it in that society , in those assemblies whereunto they do belong ? is there not therein virtually a mutual agreement and engagement among them unto all those ends ? it must be so with them , who do not in all things in religion fight uncertainly as men beating the air. . now , whereas these things are in themselves , and for the substance of them , known gospel duties , which all believers are indispensably obliged unto ; the more express our engagement is concerning them , the more do we glorify christ in our profession , and the greater sense of our duty will abide on our consciences , and greater encouragement be given unto the performance of mutual duties ; as also the more evident will the warranty be , for the exercise of church power . yet do i not deny the being of churches unto those societies , wherein these things are virtually only observed ; especially in churches of some continuance , wherein there is at least an implicit consent unto the first covenant-constitution . . the lord christ having instituted and appointed officers , rulers or leaders in his church , ( as we shall see in the next place ) to look unto the discharge of all church duties among the members of it , to administer and dispense all its privileges , and to exercise all its authority , the consent and engagement insisted on , is expresly required unto the constitution of this order and the preservation of it . for without this , no believer can be brought into that relation unto another as his pastor , guide , over-seer , ruler unto the ends mentioned , wherein he must be subject unto him , partake of all ordinances of divine worship administred by him with authority , in obedience unto the will of christ ; they gave their own selves to us ( saith the apostle ) by the will of god. . wherefore , the formal cause of a church consisteth in an obediential act of believers , in such numbers as may be useful unto the ends of church edification , jointly giving up themselves unto the lord jesus christ , to do and observe all his commands , resting on the promise of his especial presence thereon ; giving and communicating by his law , all the rights , powers and privileges of his church unto them ; and in a mutual agreement among themselves , jointly to perform all the duties required of them in that state , with an especial subjection unto the spiritual authority of rules and rulers appointed by christ in that state. . there is nothing herein , which any man who hath a conscientious sense of his duty in a professed subjection unto the gospel , can question for the substance of it , whether it be according to the mind of christ or no. and whereas the nature and essential properties of a divine covenant are contained in them , as such it is a foundation of any church state. . thus under the old testament , when god would take the post●rity of abraham into a new peculiar church state , he did it by a solemn covenant . herein , as he prescribed all the duties of his worship to them , and made them many blessed promises of his presence , with powers and privileges innumerable ; so the people solemnly covenanted and engaged with him , that they would do and observe all that he had commanded them ; whereby they coalesced into that church state , which abode unto the time of reformation . this covenant is at large declared exod. . for the covenant which god made there with the people , and they with him , was not the covénant of grace under a legal dispensation ; for that was established unto the seed of abraham four hundred years before in the promise , with the seal of circumcision ; nor was it the covenant of works under a gospel dispensation ; for god never renewed that covenant under any consideration whatever : but it was a peculiar covenant which god then made with them , and had not made it with their fathers , deut. . , . whereby they were raised and erected into a church state , wherein they were intrusted with all the privileges , and enjoined all the duties which god had annexed thereunto . this covenant was the sole formal cause of their church state , which they are charged so often to have broken , and which they so often solemnly renewed unto god. . this was that covenant which was to be abolished , whereon the church state that was built thereon , was utterly taken away . for hereon the hebrews ceased to be the peculiar church of god , because the covenant whereby they were made so , was abolished and taken away , as the apostle disputes at large , heb. , , . the covenant of grace in the promise , will still continue unto the true seed of abraham , act. . , . but the church covenant was utterly taken away . . upon the removal therefore of this covenant , and the church state founded thereon , all duties of worship and church privileges were also taken away ; ( the things substituted in their room being totally of another kind . but the covenant of grace , as made with abraham , being continued and transferred unto the gospel worshippers , the sign or token of it given unto him is changed ; but another substituted in the room thereof . but whereas the privileges of this church covenant were in themselves carnal only , and no way spiritual , but as they were typical ; and the duties prescribed in it were burdensome , yea , a yoke intolerable ; the apostle declares in the same place , that the new church state , whereinto we are called by the gospel , hath no duties belonging unto it , but such as are spiritual and easie ; but withal , hath such holy and eminent privileges as the church could no way enjoy by virtue of the first church covenant ; nor could be believers made partakers of them , before that covenant was abolished : wherefore , . the same way for the erection of a church state for the participation of the more excellent privileges of the gospel , and performance of the duties of it , for the substance of it must still be continued . for the constitution of such a society as a church is , entrusted with powers and privileges , by a covenant or mutual consent , with an ingagement unto the performance of the duties belonging unto it , hath its foundation in the light of nature , so far as it hath any thing in common with other voluntary relations and societies ; was instituted by god himself , as the way and means of erecting the church state of the old testament ; and consisteth in the performance of such duties as are expresly required of all believers . chap. iii. of the polity , rule , or discipline of the church in general . . the things last treated of concern the essence of the church , or the essential constituent parts of it , according unto the appointment of christ. it remains in the next place , that we should treat of it as it is organical , or a body corporate ; a spiritually political society , for the exercise of the powers wherewith it is intrusted by christ , and the due performance of the duties which he requires . now , whereas it is brought into this estate , by the setting , fixing or placing officers in it , method would require that we should first treat of them , their nature , names , power , and the ways of coming unto their offices . but , whereas all things concerning them are founded in the grant of power unto the church it self , and the institution of polity and rule therein by jesus christ , i shall first treat somewhat thereof in general . that which we intend on various considerations and in divers respects , is called the power or authority , the polity , the rule , the government and the discipline of the church . the formal nature of it , is its authority or power . it s polity , is skill and wisdom to act that power unto its proper ends . it s rule , is the actual exercise of that power , according unto that skill and wisdom . it s government is the exercise and application of that authority according unto that skill , towards those that are its proper objects . and it is called its discipline , principally with respect unto its end . yet is it not material whether these things are thus accurately distinguished ; the same thing is intended in them all , which i shall call the rule of the church . . the rule of the church is in general the exercise of the power or authority of jesus christ , given unto it according unto the laws and directions prescribed by himself unto its edification . this power in actu primo , or fundamentally , is in the church it self ; in actu secundo , or its exercise , in them that are especially called thereunto . whether that which is now called the rule of the church by some , being a plain secular dominion , have any affinity hereunto , is justly doubted . that it is in it self the acting of the authority of christ , wherein the power of men is ministerial only , is evident . for , ( . ) all this authority in and over the church is vested in him alone . ( . ) it is over the souls and consciences of men only , which no authority can reach but his , and that as it is his ; whereof we shall treat more afterwards . the sole end of the ministerial exercise of this power and rule , by virtue thereof unto the church , is the edification of it self , rom. . , , . cor. . . chap. . . ephes. . , . . this is the especial nature and especial end of all power granted by jesus christ unto the church ; namely , a ministry unto edification , in opposition unto all the ends whereunto it hath been abused . for it hath been so unto the usurpation of a dominion over the persons and consciences of the disciples of christ , accompanied with secular grandeur , wealth and power . the lord christ never made a grant of any authority , for any such ends ; yea , they are expresly forbidden by him , luk. . . matth. . , , . jesus called his disciples unto him , and said , ye know that the princes of the gentiles exercise dominion over them , and they that are great exercise authority upon them : but it shall not be so among you ; but whosoever will be great among you , let him be your minister ; and whosoever will be chief among you , let him be your servant ; even as the son of man came not to be ministred unto , but to minister . all the pleas of the romanists are utterly insufficient to secure their papal domination from this sword of the mouth of the lord jesus . for , whereas their utmost pretence and defence consists in this , that it is not dominion and power absolutely that is forbidden , but the vnlawful , tyrannical , oppressive exercise of power , such as was in use among the princes of the gentiles ; never was there any dominion in the world , no not among the gentiles , more cruel , oppressive and bloody , than that of the pope's hath been . but it is evident , that our lord jesus christ doth not in the least reflect on the rule or government of the kings and princes of the gentiles , which was good and righteous : yea , he speaks of them in an especial manner , whom their subjects for their moderate and equal rule , with their usefulness unto their countries , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or benefactors . their rule , as unto thé kind and administration of it in the kingdoms of the world , he approves of . and such a power or preheminence it was , namely good and just in it self , not tyrannical and oppressive , that the two disciples desired in his kingdom , which gave occasion unto this declaration of the nature of his kingdom , and the rule thereof . for in this power or dominion two things may be considered . ( . ) the exercise of it over the persons , goods and lives of men , by courts , coercive jurisdictions , processes of law , and external force in punishments . ( . ) the state , grandeur , preheminence , wealth , exaltation above others , which are necessary unto the maintenance of their authority and power . both these in the least participation of them , in the least degree whatever , are forbidden by our saviour to be admitted in his kingdom , or to have any place therein , on what pretence soever . he will have nothing of lordship , domination , preheminence in lordly power in his church . no courts , no coercive jurisdictions , no exercise of any humane authority doth he allow therein ; for by these means do the princes of the gentiles , those that are the benefactors of their countries , rule among them . and this is most evident from what in opposition hereunto he prescribes unto his own disciples , the greatest , the best in office , grace and gifts ; namely a ministery only , to be discharged in the way of service . how well this great command and direction of our lord jesus christ hath been and is complied withal , by those who have taken on them to be rulers in the church , is sufficiently known . wherefore there is no rule of the church , but what is ministerial , consisting in an authoritative declaration and application of the commands and will of christ unto the souls of men , wherein , those who exercise it are servants unto the church for its edification , for jesus sake , cor. . . it hence follows , that the introduction of humane authority into the rule of the church of christ in any kind , destroyeth the nature of it , and makes his kingdom to be of this world , and some of his disciples to be in their measure like the princes of the gentiles ; nor is it oft-times from themselves , that they are not more like them than they are . the church is the house of christ , his family , his kingdom . to act any power in its rule , which is not his , which derives not from him , which is not communicated by his legal grant ; or to act any power , by ways , processes , rules and laws not of his appointment , is an invasion of his right and dominion . it can no otherwise be , if the church be his family , his house , his kingdom . for what father would endure that any power should be exercised in his family as to the disposal of his children and estate , but his own ? what earthly prince will bear with such an intrusion into his rights and dominion ? foreign papal power is severely excluded here in england , because it entrenches on the rights of the crown , by the exercise of an authority and jurisdiction not derived from the king according unto the law of the land. and we should do well to take care that at the same time we do not encroach upon the dominion of christ , by the exercise of an authority not derived from him , or by laws and rules not enacted by him , but more foreign unto his kingdom , than the canon law or the popes rule is unto the laws of this nation , lest we fall under the statute of praemunire , matth. . , , . the power of rule in the church , then , is nothing but a right to yield obedience unto the commands of christ , in such a way , by such rules , and for such ends , as wherein and whereby his authority is to be acted . the persons concerned in this rule of the church , both those that rule and those that are to be ruled , as unto all their civil and political concerns in this world , are subject unto the civil government of the kingdoms and places wherein they inhabit . and there are sundry things which concern the outward state and condition of the church that are at the disposal of the governours of this world : but , whereas the power to be exercised in the church is meerly spiritual as unto its objects , which are the consciences of men ; and as unto its ends , which are the tendency of their souls unto god , their spiritual obedience in christ and eternal life , it is a phrensy to dream of any other power or authority in this rule , but that of christ alone . to sum up this discourse ; if the rulers of the church , the greatest of them , have only a ministerial power committed unto them , and are precisely limited thereunto ; if in the exercise thereof they are servants of the church unto its edification ; if all lordly domination in an exaltation above the church or the members of it , in dignity and authority of this world , and the exercise of power by external coercive jurisdiction be forbidden unto them ; if the whole power and rule of the church be spiritual and not carnal , mighty through god and not through the laws of men ; and be to be exercised by spiritual means for spiritual ends only ; it is apparent how it hath been lost in , or cast out of the world , for the introduction of a lordly domination , a secular coercive jurisdiction , with laws and powers no way derived from christ , in the room thereof . neither is it possible for any man alive to reconcile the present government of some churches , either as unto the officers who have the administration of that rule , or the rules and laws whereby they act and proceed , or powers which they exercise , or the jurisdiction which they claim , or the manner of their proceeding in its administration , unto any tolerable consistency with the principles , rules and laws of the government of the church given by christ himself . and this alone is a sufficient reason why those who endeavour to preserve their loyalty entire ▪ unto jesus christ , should in their own practice seek after the reduction of the rule of the church , unto his commands and appointments ; in the publick disposals of nations we have no concernment . . whereas therefore there is a power and authority for its rule unto edification , given and committed by the lord christ unto his church , i shall proceed to enquire how this power is communicated , what it is , and to whom it is granted , which shall be declared in the ensuing observations . . there was an extraordinary church power committed by the lord jesus christ unto his apostles , who in their own persons were the first and only subject of it . it was not granted unto the church , by it to be communicated unto them according unto any rules prescribed thereunto . for their office as it was apostolical , was antecedent unto the existence of any gospel church state properly so called ; neither had any church the least concurrence or influence into their call or mission . howbeit , when there was a church state , the churches being called and gathered by their ministry , they were given unto the church , and placed in the church for the exercise of all office , with power unto their edification according to the rules and laws of their constitution , act. . , . chap. . , , , . cor. . . chap. . . ephes. . , , , . . this power is ceased in the church . it is so , not by virtue of any law or constitution of christ ; but by a cessation of those actings whence it did flow , and whereon it did depend . for unto this apostolical office and power there was required , ( . ) an immediate personal call from christ himself . ( . ) a commission equally extensive unto all nations for their conversion , and unto all churches equally for their edification . ( . ) an authority in all churches , comprehensive of all that power which is in the ordinary constitution of them , distributed among many . ( . ) a collation of extraordinary gifts ; as of infallibility in teaching , of working miracles , speaking with tongues , and the like . whereas therefore all these things do cease , and the lord christ doth not act in the same manner towards any , this office and power doth absolutely cease . for any to pretend themselves to be successors unto these apostles , as some with a strange confidence and impertinency have done , is to plead that they are personally and immediately called by christ unto their office , that they have authority with respect unto all nations and all churches , and are indued with a spirit of infallibility , and a power of working miracles , whereof outward pomp and ostentation are no sufficient evidences . and certainly , when some of them consider one another , and talk of being the apostles successors , it is but aruspex aruspicens . . least of all in the ordinary state of the church , and the continuation thereof hath the lord christ appointed a vicar , or rather as is pretended a successor , with a plenitude of all church power , to be by him parcelled out unto others . this is that which hath overthrown all church rule and order , introducing luciferian pride and antichristian tyranny in their room . and whereas the only way of christs acting his authority over the churches , and of communicating authority unto them , to be acted by them in his name , is by his word and spirit , which he hath given to continue in his church unto that end unto the consummation of all things , the pope of rome placing himself in his stead for these ends , doth thereby sit in the temple of god , and shew himself to be god. but this is sufficiently confuted among all sober christians ; and those who embrace it , may be left to contend with the mahometans , who affirm , that jesus left john the baptist to be his successor , as haly succeeded unto mahomet . . all these , by whom the ordinary rule of the church is to be exercised unto its edification , are as unto their office and power given unto the church , set or placed in it , not as lords of their faith , but as helpers of their joy , cor. . . chap. . , , . cor. . . ephes. . , , , . pet. . , . for the church is the spouse of christ , the lambs wife ; and by virtue of that relation the enfeoffment into this power is her due and dowry ; all particular persons are but her servants for christs sake . for though some of them be stewards , and set over all their fellow servants , yet he hath not given them the trust of power to rule his spouse at their own will , and to grant what they please unto her . . but as this whole church power is committed unto the whole church by christ ; so all that are called unto the peculiar exercise of any part of it , by virtue of office-authority , do receive that authority from him by the only way of the communication of it , namely , by his word and spirit through the ministry of the church , whereof we shall treat afterwards . v. these things being thus premised in general concerning church power , we must treat yet particularly of the communication of it from christ , and of its distribution as unto its residence in the church . . every individual believer hath power or right given unto him upon his believing to become the son of god , joh. . . hereby , as such , he hath a right and title radically and originally unto , with an interest in all church privileges , to be actually possessed and used according to the rules by him prescribed . for he that is a son of god hath a right unto all the privileges and advantages of the family of god , as well as he is obliged unto all the duties of it . herein lies the foundation of all right unto church power , for both it , and all that belongs unto it , is a part of the purchased inheritance , whereunto right is granted by adoption ; wherefore , the first original grant of all church power and privileges is made unto believers as such . theirs it is with these two limitations ; ( . ) that as such only they cannot exercise any church power , but upon their due observation of all rules and duties given unto this end ; such are joint confession and confederation . ( . ) that each individual , do actually participate therein , according to the especial rules of the church , which peculiarly respects women that do believe . . where-ever there are two or three of these believers , ( the smallest number ) right and power is granted unto them , actually to meet together in the name of christ , for their mutual edification , whereunto he hath promised his presence among them , matth. . , . to meet and to do any thing in the name of christ ; as to exhort , instruct and admonish one another , or to pray together , as v. . there is an especial right or power required thereunto . this is granted by jesus christ unto the least number of consenting believers . and this is a second preparation unto the communication of church power . unto the former , faith only is required , unto this , profession with mutual consent unto , and agreement in the evangelical duties mentioned , are to be added . . where the number of believers is encreased , so as that they are sufficient as unto their number to observe and perform all church duties in the way and manner prescribed for their performance , they have right and power granted unto them , to make a joint solemn confession of their faith , especially as unto the person of christ and his mediation , matth. . , . as also to give up themselves unto him and to one another , in an holy agreement or confederation to do and observe all things whatever that he hath commanded . hereon , by virtue of his laws in his institutions and commands , he gives them power to do all things in their order which he grants unto his church , and enstates them in all the rights and privileges thereof . these believers , i say , thus congregated into a church state , have immediately by virtue thereof , power to take care that all things be done among them , as by the lord christ they are commanded to be done , in and by his church . this therefore is the church essential and homogeneal , unto which the lord christ hath granted all that church power which we enquire after , made it the seat of all ordinances of his worship , and the tabernacle wherein he will dwell . nor since the ceasing of extraordinary officers , is there any other way possible for the congregating of any church , than what doth virtually include the things we have mentioned . . but yet this church state is not compleat ; nor are the ends of its institution attainable in this state. for the lord christ hath appointed such things in and unto it , which in this state it cannot observe . for he hath given authority unto his church to be exercised both in its rule and in the administration of his solemn ordinances of worship . the things before mentioned , are all of them acts of right and power , but not of authority . . wherefore the lord christ hath ordained offices , and appointed officers to be established in the church , ephes. . , . unto these is all church authority granted . for all authority is an act of office-power , which is that which gives unto what is performed by the officers of the church , the formal nature of authority . . therefore unto the church , in the state before described , right and power is granted by christ to call , chuse , appoint and set apart persons made meet for the work of the offices appointed by him , in the ways and by the means appointed by him . nor is there any other way whereby ordinary officers may be fixed in the church , as we have proved before , and shall farther confirm afterwards . that which hereon we must enquire into , is , how or by what means , or by what acts of his sovereign power , the lord christ doth communicate office-power , and therewith the office it self unto any persons whereon their authority is directly from him ; and what are the acts or duties of the church in the collation of this authority . the acts of christ herein may be reduced unto these heads . . he hath instituted and appointed the offices themselves , and made a grant of them unto the church for its edification . as also , he hath determined and limited the powers and duties of the officers . it is not in the power of any or of all the churches in the world , to appoint any office or officer in the church , that christ hath not appointed . and where there are any such , they can have no church authority properly so called ; for that entirely riseth from , and is resolved into the institution of the office by christ himself . and hence , in the first place all the authority of officers in the church proceeds from the authority of christ in the institution of the office it self ; for that which gives being unto any thing , gives it also its essential properties . . by virtue of his relation unto the church as its head , of his kingly power over it and care of it , whereon the continuation and edification of the church in this world do depend ; where ever he hath a church called , he furnisheth some persons with such gifts , abilities and endowments , as are necessary to the discharge of such offices , in the powers , works and duties of them . for it is most unquestionably evident , both in the nature of the thing it self , and in his institution , that there are some especial abilities and qualifications required to the discharge of every church office. wherefore , where the lord christ doth not communicate of these abilities in such a measure as by virtue of them church order may be observed , church power exercised , and all church ordinances administred according to his mind unto the edification of the church , it is no more in the power of men to constitute officers , than to erect or create an office in the church , ephes. . , , . cor. . , , , , , &c. rom. . . this collation of spiritual gifts and abilities for office by jesus christ unto any , doth not immediately constitute all those , or any of them , officers in the church , on whom they are collated , without the observation of that method and order which he hath appointed in the church for the communication of office-power ; yet is it so prerequisite thereunto , that no person not made partaker of them in the measure before mentioned , can , by virtue of any outward rites , order or power , be really vested in the ministry . . this communication of office-power on the part of christ , consists in his institution and appointment of the way and means , whereby persons gifted and qualified by himself , ought to be actually admitted into their offices , so as to administer the powers , and perform the duties of them . for the way of their call and ordination , whereof we shall speak afterwards , is efficacious unto this end of communicating office-power , meerly from his institution and appointment of it . and what is not so , can have no causal influence into the communication of this power . for although sundry things belonging hereunto are directed by the light of nature , as it is , that where one man is set over others in power and authority , which before he had no natural right unto , it should be by their own consent and choice : and some things are of a moral nature , as that especial prayer be used in and about affairs that need especial divine assistance and favour ; and there may be some circumstances of outward actions herein , not to be determined but by the rule of reason on the present posture of occasions ; yet nothing hath any causal influence into the communication of office-power , but what is of the institution and appointment of christ. by virtue hereof , all that are called unto this office , do derive all their power and authority from him alone . . he hath hereon given commands unto the whole church to submit themselves unto the authority of these officers in the discharge of their office , who are so appointed , so prepared or qualified , so called by himself , and to obey them in all things , according unto the limitations which himself also hath given unto the power and authority of such officers . for they who are called unto rule and authority in the church by virtue of their office , are not thereon admitted unto an unlimited power to be exercised at their pleasure in a lordly or despotical manner ; but their power is stated , bounded , limited and confined as to the objects of it , its acts , its manner of administration , its ends , and as unto all things wherein it is concerned . the swelling over these banks by ambition , the breaking up of these bounds by pride and love of domination , by the introduction of a power over the persons of men in their outward concerns , exercised in a legal , coercive , lordly manner , are sufficient to make a forfeiture of all church power in them who are guilty of them . but after that some men saw it fit to transgress the bounds of power and authority prescribed and limited unto them by the lord christ ; which was really exclusive of lordship , dominion and all elation above their brethren , leaving them servants to the church for christs sake , they began to prescribe bounds unto themselves , such as were suited unto their interest , which they called rules or canons , and never left enlarging them at their pleasure , untill they enstated the most absolute tyranny in and over the church , that ever was in the world. by these ways and means doth the lord christ communicate office power unto them that are called thereunto , whereon they become not the officers or ministers of men , no , not of the church , as unto the actings and exercise of their authority , but only as the good and edification of the church is the end of it ; but the officers and ministers of christ himself . . it is hence evident , that in the communication of church power in office unto any persons called thereunto , the work and duty of the church consists formally in acts of obedience unto the commands of christ. hence , it doth not give unto such officers a power or authority that was formally and actually in the body of the community , by virtue of any grant or law of christ , so as that they should receive and act the power of the church , by virtue of a delegation from them ; but only they design , chuse , set apart the individual persons , who thereon are intrusted with office-power by christ himself , according as was before declared . this is the power and right given unto the church essentially considered with respect unto their officers , namely to design , call , chuse , and set apart the persons by the ways of christs appointment unto those offices , whereunto by his laws he hath annexed church power and authority . we need not therefore trouble our selves with the disputes about the first subject of church power , or any part of it . for it is a certain rule , that in the performance of all duties which the lord christ requires , either of the whole church , or of any in the church , especially of the officers , they are the first subject of the power needful unto such duties , who are immediately called unto them . hereby , all things become to be done in the name and authority of christ. for the power of the church , is nothing but a right to perform church duties in obedience unto the commands of christ , and according unto his mind . wherefore all church power is originally given unto the church essentially considered , which hath a double exercise ; first , in the call or choosing of officers ; secondly , in their voluntary acting with them and under them in all duties of rule . ( . ) all authority in the church is committed by christ unto the officers or rulers of it , as unto all acts and duties whereunto office-power is required ; and , ( . ) every individual person hath the liberty of his own judgment , as unto his own consent or dissent in what he is himself concerned . that this power under the name of the keys of the kingdom of heaven was originally granted unto the whole professing church of believers , and that it is utterly impossible it should reside in any other who is subject unto death , or if to be renewed upon any occasional intermission , is so fully proved by all protestant writers against the papists , that it needs not on this occasion be again insisted on . vi. these things have been spoken concerning the polity of the church in general , as it is taken objectively for the constitution of its state , and the laws of its rule ; we are in the next place to consider it subjectively , as it is a power or faculty of the minds of men , unto whom the rule of the church is committed . and in this sence it is the wisdom or understanding of the officers of the church , to exercise the government in it appointed by jesus christ , or to rule it according to his laws and constitutions : or , this wisdom is a spiritual gift ( cor. . . ) whereby the officers of the church are enabled to make a due application of all the rules and laws of christ , unto the edification of the church and all the members of it . unto the attaining of this wisdom , are required , ( . ) fervent prayer for it , jam. . . ( . ) diligent study of the scripture , to find out and understand the rules given by christ unto this purpose , ezra . , , . tim. . , . ( . ) humble waiting on god for the revelation of all that it is to be exercised about , ezek. . . ( . ) a conscientious exercise of the skill which they have received . talents traded with duly will encrease . ( . ) a continual sense of the account which is to be given of the discharge of this great trust , being called to rule in the house of god , heb. . . how much this wisdom hath been neglected in church government ; yea , how much it is despised in the world , is evident unto all . it is skill in the canon law , in the proceedings of vexatious courts , with the learning , subtilty and arts which are required thereunto , that is looked on as the only skill to be exercised in the government of the church . without this a man is esteemed no way meet to be employed in any part of the church government . and according as any do arrive unto a dexterity in this polity , they are esteemed eminently useful . but these things belong not at all unto the government of the church appointed by christ ; nor can any sober man think in his conscience that so they do . what is the use of this art and trade , as unto political ends , we enquired . nor is the true wisdom required unto this end , with the means of attaining of it , more despised , more neglected by any sort of men in the world , than by those whose pretences unto ecclesiastical rule and authority would make it most necessary unto them . two things follow on the supposition laid down . . that the wisdom intended is not promised unto all the members of the church in general ; nor are they required to seek for it by the ways and means of attaining it before laid down ; but respect is had herein only unto the officers of the church . hereon dependeth the equity of the obedience of the people unto their rulers . for wisdom for rule is peculiarly granted unto them , and their duty it is to seek after it in a peculiar manner . wherefore , those who on every occasion are ready to advance their own wisdom and understanding in the affairs and proceedings of the church , against the wisdom of the officers of it , are proud and disorderly . i speak not this to give any countenance unto the out-cries of some , that all sorts of men will suppose themselves wiser than their rulers , and to know what belongs unto the government of the church better than they ; whereas , the government which they exercise belongs not at all unto the rule of the church , determined and limited in the scripture , as the meanest christian can easily discern ; nor is it pretended by themselves so to do : for they say that the lord christ hath prescribed nothing herein , but left it unto the will and wisdom of the church to order all things as they see necessary , which church they are . wherefore , if that will please them , it shall be granted , that in skill for the management of ecclesiastical affairs according to the canon law , with such other rules of the same kind as they have framed , and in the legal proceedings of ecclesiastical courts , as they are called , there are none of the people that are equal unto them , or will contend with them . . it hence also follows , that those who are called unto rule in the church of christ , should diligently endeavour the attaining of , and encreasing in this wisdom , giving evidence thereof on all occasions , that the church may safely acquiesce in their rule . but hereunto so many things do belong , as cannot in this place be meetly treated of ; somewhat that appertains to them shall afterwards be considered . chap. iv. the officers of the church . the church is considered either as it is essential with respect unto its nature and being ; or as it is organical with respect unto its order . the constituent causes and parts of the church as unto its essence and being , are its institution , matter and form ; whereof we have treated . it s order as it is organical , is founded in that communication of power unto it from christ , which was insisted on in the foregoing chapter . the organizing of a church , is the placing or implanting in it those officers which the lord jesus christ hath appointed to act and exercise his authority therein . for the rule and government of the church , are the exertion of the authority of christ in the hands of them unto whom it is committed , that is the officers of it ; not that all officers are called to rule , but that none are called to rule that are not so . the officers of the church in general are of two sorts ; bishops and deacons , phil. . . and their work is distributed into prophecy and ministry , rom. . . . the bishops or elders are of two sorts ; ( . ) such as have authority to teach and administer the sacraments , which is commonly called the power of order , and also of ruling , which is called a power of jurisdiction corruptly : and some have only power for rule ; of which sort , there are some in all the churches in the world. those of the first sort are distinguished into pastors and teachers . the distinction between the elders themselves , is not like that between elders and deacons , which is as unto the whole kind or nature of the office ; but only with respect unto work and order , whereof we shall treat distinctly . the first sort of officers in the church are bishops or elders ; concerning whom there have been mighty contentions in the late ages of the church . the principles we have hitherto proceeded on , discharge us from any especial interest or concernment in this controversy . for if there be no church of divine or apostolical constitution , none in being in the second or third centuries , but only a particular congregation , the foundation of that contest which is about preheminence and power in the same person over many churches , falls to the ground . indeed , strife about power , superiority , and jurisdiction over one another , amongst those who pretend to be ministers of the gospel , is full of scandal . it started early in the church ; was extinguished by the lord christ in his apostles ; rebuked by the apostles in all others ; yet through the pride , ambition and avarice of men , hath grown to be the stain and shame of the church in most ages . for neither the sense of the authority of christ forbidding such ambitious designings , nor the proposal of his own example in this particular case ; nor the experience of their own insufficiency for the least part of the work of the gospel-ministry , have been able to restrain the minds of men from coveting after and contending for a prerogative in church-power over others . for though this ambition , and all the fruits or rewards of it , are laid under a severe interdict by our lord jesus christ , yet when men ( like achan ) saw the wedge of gold , and the goodly babylonish garment , that they thought to be in power , domination and wealth , they coveted them , and took them , to the great disturbance of the church of god. if men would but a little seriously consider , what there is in that care of souls , even of all them over whom they pretend church-power , rule or jurisdiction ; and what it is to give an account concerning them before the judgment seat of christ , it may be it would abate of their earnestness in contending for the enlargement of their cures . the claim of episcopacy , as consisting in a rank of persons distinct from the office of presbyters , is managed with great variety . it is not agreed whether they are distinct in order above them , or only as unto a certain degree among them of the same order . it is not determined , what doth constitute that pretended distinct order , nor wherein that degree of preheminence in the same order , doth consist , nor what basis it stands upon . it is not agreed whether this order of bishops , hath any church-power appropriated unto it , so as to be acted singly by themselves alone , without the concurrence of the presbyters ; or how far that concurrence is necessary in all acts of church-order or power . there are no bounds or limits of the diocesses which they claim the rule in and over , as churches whereunto they are peculiarly related , derived either from divine institution , or tradition , or general rules of reason respecting both or either of them ; or from the consideration of gifts and abilities , or any thing else wherein church-order or edification is concerned . those who plead for diocesan episcopacy , will not proceed any farther , but only that there is and ought to be a superiority in bishops over presbyters in order or degree . but whether this must be over presbyters in one church only , or in many distinct churches ; whether it must be such , as not only hinders them utterly from the discharge of any of the duties of the pastoral office , towards the most of them whom they esteem their flocks , and necessitates them unto a rule by unscriptural church-officers , laws and power , they suppose doth not belong unto their cause ; whereas indeed the weight and moment of it , doth lie in and depend on these things . innumerable other uncertainties , differences and variances there are about this singular episcopacy , which we are not at present concern'd to enquire into , nor shall i insist on any of those which have been already mentioned . but yet , because it is necessary unto the clearing of the evangelical pastoral office , which is now under consideration ; unto what hath been pleaded before about the non institution of any churches beyond particular congregations , which is utterly exclusive of all pretences of the present episcopacy , i shall briefly , as in a diversion , add the arguments which undeniably prove , that in the whole new testament , bishops and presbyters , or elders , are every way the same persons , in the same office , have the same function , without distinction in order or degree ; which also , as unto the scripture , the most learned advocates of prelacy begin to grant . . the apostle describing what ought to be the qualifications of presbyters or elders , gives this reason of it , because a bishop must be so , tit. . , , . ordain elders in every city , if any be blameless , &c. for a bishop must be blameless . he that would prove of what sort a presbyter that is to be ordained so , ought to be , gives this reason for it , that such a bishop ought to be , intends the same person and office by presbyter and bishop , or there is no congruity of speech , or consequence of reason in what he asserts . to suppose that the apostle doth not intend the same persons , and the same office by presbyters and bishops in the same place , is to destroy his argument , and render the context of his discourse unintelligible . he that will say , that if you make a justice of peace or a constable , he must be magnanimous , liberal , full of clemency and courage , for so a king ought to be , will not be thought to argue very wisely . yet such is the argument here , if by elders and bishops , distinct orders and offices are intended . . there were many bishops in one city in one particular church , phil. . . to all the saints that are at philippi , with the bishops and deacons . that the church then at philippi was one particular church or congregation was proved before . but to have many bishops in the same church , whereas the nature of the episcopacy pleaded for , consists in the superiority of one over the presbyters of many churches , is absolutely inconsistent . such bishops , whereof there may be many in the same church , of the same order , equal in power and dignity with respect unto office , will easily be granted ; but then they are presbyters as well as bishops . there will , i fear , be no end of this contest , because of the prejudices and interests of some ; but that the identity of bishops and presbyters should be more plainly expressed , can neither be expected nor desired . . the apostle being at miletus , sent to ephesus for the elders of the church to come unto him , that is the elders of the church at ephesus , as hath been elsewhere undeniably demonstrated , act. . , . unto these elders he says , take heed unto your selves , and to all the flock , over which the holy ghost hath made you bishops , to feed the church of god , ver . . if elders and bishops be not the same persons , having the same office , the same function and the same duties , and the same names , it is impossible , so far as i understand , how it should be expressed . for these elders are they whom the holy ghost made bishops ; they were many of them in the same church ; their duty it was to attend unto the flock ; and to feed the church , which comprize all the duties , the whole function of elders and bishops , which must therefore be the same . this plain testimony can no way be evaded by pretences and conjectures unwritten and uncertain ; the only answer unto it , is , it was indeed so then , but it was otherwise afterwards ; which some now betake themselves unto . but these elders were either elders only and not bishops ; or bishops only and not elders ; or the same persons were elders and bishops , as is plainly affirmed in the words . the latter is that which we plead . if the first be asserted , then was there no bishop then at ephesus ; for these elders had the whole oversight of the flock : if the second , then were there no elders at all , which is no good exposition of those words , that paul called unto him the elders of the church . . the apostle peter writes unto the elders of the churches , that they should feed the flock , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taking the oversight , or exercising the office and function of bishops over them , and that not as lords but as ensamples ( of humility , obedience and holiness ) to the whole flock , pet. . , , . those on whom it is incumbent to feed the flock , and to superintend over it , as those who in the first place are accountable unto jesus christ , are bishops ; and such as have no other bishop over them , unto whom this charge should be principally committed . but such , according unto this apostle , are the elders of the church . wherefore , those elders and bishops are the same . and such were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the guides of the church at jerusalem , whom the members of it were bound to obey , as those that did watch for , and were to give an account of their souls . heb. . . . the substance of these and all other instances or testimonies of the same kind , is this ; those whose names are the same equally common and applicable unto them all , whose function is the same , whose qualifications and characters are the same , whose duties , account and reward are the same , concerning whom there is in no one place of scripture the least mention of inequality , disparity or preference in office among them , they are essentially and every way the same . that thus it is with the elders and bishops in the scripture cannot modestly be denied . i do acknowledge that where a church is greatly encreased , so as that there is a necessity of many elders in it for its instruction and rule , that decency and order do require , that one of them do in the management of all church affairs preside , to guide and direct the way and manner thereof . so the presbyters at alexandria did choose one from among themselves that should have the preheminence of a president among them . whether the person that is so to preside , be directed unto by being first converted or first ordained , or on the account of age , or of gifts and abilities , whether he continue for a season only , and then another be deputed unto the same work , or for his life , are things in themselves indifferent , to be determined according unto the general rules of reason and order , with respect unto the edification of the church . i shall never oppose this order , but rather desire to see it in practice ; namely , that particular churches were of such an extent , as necessarily to require many elders both teaching and ruling for their instruction and government ; for the better observation of order and decency in the publick assemblies ; the fuller representation of the authority committed by jesus christ unto the officers of his church ; the occasional instruction of the members in lesser assemblies , which as unto some ends may be stated also , with the due attendance unto all other means of edification and watching , inspecting , warning , admonishing , exhorting , and the like ; and that among these elders one should be chosen by themselves , with the consent of the church , not into a new order , not into a degree of authority above his brethren , but only unto his part of the common work in a peculiar manner , which requires some kind of precedency . hereby no new officer , no new order of officers , no new degree of power or authority is constituted in the church ; only the work and duty of it is cast into such an order , as the very light of nature doth require . but there is not any intimation in the scripture of the least imparity or inequality , in order , degree or authority , among officers of the same sort , whether extraordinary or ordinary . the apostles were all equal ; so were the evangelists , so were elders or bishops , and so were deacons also . the scripture knows no more of an arch-bishop , such as all diocesan bishops are , nor an arch-deacon , than of an arch-apostle , or of an arch-evangelist , or an arch-prophet . howbeit , it is evident , that in all their assemblies , they had one who did preside in the manner before described , which seems among the apostles to have been the prerogative of peter . the brethren also of the church may be so multiplied , as that the constant meeting of them all in one place may not be absolutely best for their edification . howbeit , that on all the solemn occasions of the church whereunto their consent is necessary , they did of old and ought still , to meet in the same place for advise , consultation and consent , as was proved before . this is so fully expressed and exemplified in the two great churches of jerusalem and antioch , act. . that it cannot be gain-said . when paul and barnabas , sent by the brethren or church at antioch ( v. , . ) were come to jerusalem , they were received by the church , as the brethren are called in distinction from the apostles and elders , v. . so when the apostles and elders assembled to consider of the case proposed unto them , the whole multitude of the church , that is the brethren assembled with them , v. , . neither were they mute persons , meer auditors and spectators in the assembly , but they concurred both in the debate and determination of the question ; insomuch as they are expresly joined with the apostles and elders in the advice given , ver . , . and when paul and barnabas returned unto antioch , the multitude unto whom the letter of the church at jerusalem was directed , came together about it , ver . . . unless this be observed the primitive-church-state is overthrown : but i shall return from this digression . the first officer or elder of the church is the pastor . a pastor , is the elder that feeds and rules the flock , pet. . . that is , who is its teacher and its bishop ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , feed , taking the oversight . it is not my present design nor work to give a full account of the qualifications required in persons to be called unto this office ; nor of their duty and work , with the qualities or vertues to be exercised therein . it would require a large discourse to handle them practically , and it hath been done by others . it were to be wished , that what is of this kind expressed in the rule , and which the nature of the office doth indispensably require , were more exemplified in practice than it is . but some things relating unto this officer and his office that are needful to be well stated , i shall treat concerning . the name of a pastor or shepherd is metaphorical . it is a denomination suited unto his work , denoting the same office and person with a bishop or elder , spoken of absolutely without limitation unto either teaching or ruling . and it seems to be used or applied unto this office , because it is more comprehensive of , and instructive in all the duties that belong unto it , than any other name whatever ; nay , than all of them put together . the grounds and reasons of this metaphor , or whence the church is called a flock , and whence god termeth himself the shepherd of the flock ; whence the sheep of this flock are committed unto christ , whereon he becomes the good shepherd that lays down his life for the sheep , and the prince of shepherds ; what is the interest of men in a participation of this office , and what their duty thereon , are things well worth the consideration of them who are called unto it . hirelings , yea , wolves and dumb dogs , do in many places take on themselves to be shepherds of the flock , by whom it is devoured and destroyed . whereas therefore this name or appellation is taken from , and includes in it love , care , tenderness , watchfulness in all the duties of going before , preserving , feeding , defending the flock , the sheep and the lambs , the strong , the weak and diseased , with accountableness as servants unto the chief shepherd , it was generally disused in the church ; and those of bishops or overseers , guides , presidents , elders which seem to include more of honour and authority , were retained in common use ; that though one of them , at last , namely that of bishops , with some elating compositions and adjuncts of power , obtained the preheminence . out of the corruption of these compositions and additions in arch-bishops , metropolitans , patriarchs , and the like , brake forth the cockatrice of the church , that is the pope . but this name is by the holy ghost appropriated unto the principal ministers of christ in his church , ephes. . . and under that name they were promised unto the church of old , jerem. . . and the work of these pastors , is to feed the flock committed to their charge as it is constantly required of them , act. . . pet. . . of pastoral feeding there are two parts . ( . ) teaching or instruction . ( . ) rule or discipline . unto these two heads may all the acts and duties of a shepherd toward his flock be reduced . and both are intended in the term of feeding , chron. . . chap. . . jer. . . mic. . . chap. . . zech. . . act. . . joh. . . pet. . , &c. wherefore he who is the pastor , is the bishop , the elder , the teacher of the church . these works of teaching and ruling may be distinct in several officers , namely of teachers and rulers ; but to divide them in the same office of pastors , that some pastors should feed by teaching only , but have no right to rule by virtue of their office ; and some should attend in exercise unto rule only , not esteeming themselves obliged to labour continually in feeding the flock , is almost to overthrow this office of christs designation , and to set up two in the room of it , of mens own projection . of the call of men unto this office , so many things have been spoken and written by others at large , that i shall only insist , and that very briefly , on some things which are either of the most important consideration , or have been omitted by others : as , . unto the call of any person unto this office of a pastor in the church , there are certain qualifications previously required in him , disposing and making him fit for that office. the outward call is an act of the church , as we shall shew immediately . but therein is required an obediential acting of him also who is called . neither of these can be regular , neither can the church act according to rule and order , nor the person called act in such a due obedience , unless there are in him some previous indications of the mind of god , designing the person to be called by such qualifications , as may render him meet and able for the discharge of his office and work. for ordinary vocation is not a collation of gracious spiritual abilities suiting and making men meet for the pastoral office : but it is the communication of right and power for the regular use and exercise of gifts and abilities received antecedently unto that call , unto the edification of the church , wherein the office it self doth consist . and if we would know what these qualifications and endowments are for the substance of them , we may learn them in their great example and pattern , our lord jesus christ himself . our lord jesus christ being the good shepherd , whose the sheep are , the shepherd and bishop of our souls ; the chief shepherd , did design in the undertaking and exercise of his pastoral office , to give a type and example unto all those who are to be called unto the same office under him . and if there be not a conformity unto him herein , no man can assure his own conscience or the church of god , that he is or can be lawfully called unto this office. the qualifications of christ unto , and the gracious qualities of his mind and soul in the discharge of his pastoral office , may be referred unto four heads . . that furniture with spiritual gifts and abilities by the communication of the holy ghost unto him , in an unmeasurable fulness , whereby he was fitted for the discharge of his office. this is expressed with respect unto his undertaking of it , isa. . , . chap. . , , . luk. . . herein was he anointed with the oyl of gladness above his fellows , heb. . . but this unction of the spirit is in a certain measure required in all who are called , or to be called unto the pastoral office , ephes. . . that there are spiritual powers , gifts and abilities required unto the gospel ministry , i have at large declared in another treatise , as also what they are . and where there are none of these spiritual abilities which are necessary unto the edification of the church in the administration of gospel ordinances , as in prayer , preaching , and the like , no outward call or order can constitute any man an evangelical pastor . as unto particular persons i will not contend , as unto an absolute nullity in the office by reason of their deficiency in spiritual gifts , unless it be gross , and such as renders them utterly useless unto the edification of the church . i only say , that no man can in an orderly way and manner be called or set apart unto this office , in whom there are not some indications of gods designation of him thereunto by his furniture with spiritual gifts , of knowledge , wisdom , understanding and utterance for prayer and preaching , with other ministerial duties , in some competent measure . . compassion and love to the flock , were gloriously eminent in this great shepherd of the sheep . after other evidences hereof , he gave them that signal confirmation in laying down his life for them . this testimony of his love he insists upon himself , joh. . and herein also his example ought to lie continually before the eyes of them who are called unto the pastoral office. their entrance should be accompanied with love to the souls of men ; and if the discharge of their office be not animated with love unto their flocks , wolves or hirelings , or thieves they may be , but shepherds they are not . neither is the glory of the gospel-ministry more lost or defaced in any thing , or by any means , than by the evidence that is given among the most , of an inconformity unto jesus christ in their love unto the flock . alas ! it is scarce once thought of amongst the most of them , who in various degrees take upon them the pastoral office ; where are the fruits of it ? what evidence is given of it in any kind ? it is well , if some instead of laying down their own lives for them , do not by innumerable ways destroy their souls . . there is and was in this great shepherd a continual watchfulness over the whole flock to keep it , to preserve it , to feed , to lead and cherish it , to purify and cleanse it , until it be presented unspotted unto god. he doth never slumber nor sleep ; he watereth his vineyard every moment , keeps it night and day that none may hurt it ; looseth nothing of what is committed to him ; see is. . . i speak not distinctly of previous qualifications unto an outward call only , but with a mixture of those qualities and duties which are required in the discharge of this office. and herein also is the lord christ to be our example . and hereunto do belong , ( ) constant prayer for the flock . ( . ) diligence in the dispensation of the word , with wisdom as unto times , seasons , the state of the flock in general , their light knowledge , ways , walking , ignorance , temptations , trials , defections , weaknesses of all sorts , growth and decays , &c. ( . ) personal admonition , exhortation , consolation , instruction , as their particular cases do require . ( . ) all with a design to keep them from evil ; and to present them without blame before christ jesus at the great day . but these and things of the like nature , presenting themselves with some earnestness unto my mind , i shall at present discharge my self of the thoughts of them , hoping a more convenient place and season to give them a larger treat ; and somewhat yet farther shall be spoken of them in the next chapter . . zeal for the glory of god in his whole ministry , and in all the ends of it , had its continual residence in the holy soul of the great shepherd . hence it is declared in an expression intimating that it was inexpressible . the zeal of thy house hath eaten me up . this also must accompany the discharge of the pastoral office , or it will find no acceptance with him . and the want of it , is one of those things which hath filled the world with a dead , faithless , fruitless ministry . . as he was absolutely in himself holy , harmless , vndefiled , separate from sinners ; so a conformity unto him in these things , and that in some degree of eminency above others , is required in them who are called unto this office. again , none can or may take this office upon him , or discharge the duties of it , which are peculiarly its own , with authority , but he who is called and set apart thereunto according to the mind of jesus christ. the continuation of all church-order and power , of the regular administration of all sacred ordinances , yea , of the very being of the church as it is organical , depends on this assertion . some deny the continuation of the office it self , and of those duties which are peculiar unto it , as the administration of the sacraments . some judge , that persons neither called nor set apart unto this office , may discharge all the duties and the whole work of it ; some , that a temporary delegation of power unto any by the church , is all the warranty is necessary for the undertaking and discharge of this office. many have been the contests about these things , occasioned by the ignorance and disorderly affections of some persons . i shall briefly represent the truth herein with the grounds of it ; and proceed to the consideration of the call it self , which is so necessary . . christ himself in his own person , and by his own authority , was the author of this office. he gave it , appointed it , erected it in the church , by virtue of his sovereign power and authority , ephes. . , . cor. . . as he gave , appointed , ordained an extraordinary office of apostleship ; so he ordained , appointed and gave the ordinary office of pastorship or teaching . they have both the same divine original . . he appointed this office for continuance , or to abide in the church unto the consummation of all things , ephes. . . matth. . . and therefore he took order by his apostles , that for the continuation of this office , pastors , elders or bishops , should be called and ordained unto the care and discharge of it in all churches ; which was done by them accordingly , act. . , . chap. . . tim. . , . tit. . . wherein he gave rule unto all churches unto the end of the world , and prescribed them their duty . . on this office , and the discharge of it , he hath laid the whole weight of the order , rule and edification of his church , in his name and by virtue of his authority , act. . . col. . . tim. . . pet. . , , , , , . rev. . , , , , , &c. hereon a double necessity of the continuation of this office doth depend ; first , that which ariseth from the precept or command of it , which made it necessary to the church , on the account of the obedience which it owes to christ ; and secondly of its being the principal ordinary means of all the ends of christ in and towards his church . wherefore , although he can himself feed his church in the wilderness , where it is deprived of all outward instituted means of edification ; yet where this office fails through its neglect , there is nothing but disorder , confusion and destruction , that will ensue thereon ; no promise of feeding or edification . . the lord christ hath given commands unto the church , for obedience unto those who enjoy and exercise this office among them . now all these commands are needless and superfluous , nor can any obedience be yielded unto the lord christ in their observance , unless there be a continuation of this office. and the church loseth as much in grace and privilege , as it loseth in commands . for in obedience unto the commands of christ , doth grace in its exercise consist , tim. . . heb. . , . . this office is accompanied with power and authority , which none can take or assume to themselves . all power and authority , whether in things spiritual or temporal , which is not either founded in the law of nature , or collated by divine ordination , is usurpation and tyranny . no man can of himself take either sword. to invade an office which includes power and authority over others , is to disturb all right , natural , divine and civil . that such an authority is included in this office , is evident , ( . ) from the names ascribed unto them in whom it is vested ; as pastors , bishops , elders , rulers , all of them requiring of it . ( . ) from the work prescribed unto them , which is feeding by rule and teaching . ( . ) from the execution of church-power in discipline , or the exercise of the keys of the kingdom of heaven committed unto them . ( . ) from the commands given for obedience unto them which respect authority . ( . ) from their appointment to be the means and instruments of exerting the authority of christ in the church , which can be done no other way . . christ hath appointed a standing rule of the calling of men unto this office , as we shall see immediately . but if men may enter upon it , and discharge it , without any such call , that rule , with the way of the call prescribed , are altogether in vain . and there can be no greater affront unto the authority of christ in his church , than to act in it , in neglect of , or opposition unto the rule that he hath appointed for the exercise of power in it . . there is an accountable trust committed unto those who undertake this office. the whole flock , the ministry it self , the truths of the gospel as to the preservation of them all , are committed to them , col. . . tim. . . tim. . , , . act. . . pet. . , , , , . heb. . . they who must give an account . nothing can be more wicked or foolish , than for a man to intrude himself into a trust , which is not committed unto him . they are branded as profligately wicked , who attempt any such thing among men , which cannot be done without impudent falsification : and what shall he be esteemed who intrudes himself into the highest trust that any creature is capable off in the name of christ , and take upon him to give an account of its discharge at the last day , without any divine call or warranty ? . there are unto the discharge of this office especial promises granted and annexed of present assistances , and future eternal rewards , matth. . . pet. . . either these promises belong unto them who take this office on themselves without any call , or they do not . if they do not , then have they neither any especial assistance in their work , nor can expect any reward of their labours . if it be said they have an interest in them , then the worst of men may obtain the benefit of divine promises , without any divine designation . . the general force of the rule , heb. . . includes a prohibition of undertaking any sacred office without a divine call ; and so the instances of such prohibitions under the old testament , as unto the duties annexed unto an office , as in the case of vzziah invading the priesthood , or of taking a ministerial office without call or mission , as jerem. . , , . having respect unto the order of gods institutions , may be pleaded in this case . . whoever therefore takes upon him the pastoral office without a lawful outward call , doth take unto himself power and authority without any divine warranty , which is a foundation of all disorder and confusion ; interests himself in an accountable trust , no way committed unto him ; hath no promise of assistance in , or reward for his work , but ingageth in that which is destructive of all church-order , and consequently of the very being of the church it self . . yet there are three things that are to be annexed unto this assertion by way of limitation : as , ( . ) many things performed by virtue of office in a way of authority , may be performed by others not called to office , in a way of charity . such are the moral duties of exhorting , admonishing , comforting , instructing and praying with , and for one another . ( . ) spiritual gifts may be exercised unto the edification of others , without office-power , where order and opportunity do require it . but the constant exercise of spiritual gifts in preaching , with a refusal of undertaking a ministerial office , or without design so to do upon a lawful call , cannot be approved . ( . ) the rules proposed concern only ordinary cases , and the ordinary state of the church ; extraordinary cases are accompanied with a warranty in themselves for extraordinary actings and duties . . the call of persons unto the pastoral office is an act and duty of the church . it is not an act of the political magistrate , not of the pope , not of any single prelate , but of the whole church , unto whom the lord christ hath committed the keys of the kingdom of heaven . and indeed , although there be great differences about the nature and manner of the call of men unto this office , yet none who understand ought of these things , can deny , but that it is an act and duty of the church ; which the church alone is impowered by christ to put forth and exert . but this will more fully appear in the consideration of the nature and manner of this call of men unto the pastoral office , and the actings of the church therein . the call of persons unto the pastoral office in the church consists of two parts . ( . ) election , ( . ) ordination , as it is commonly called , or sacred separation by fasting and prayer . as unto the former , four things must be enquired into . ( . ) what is previous unto it or preparatory for it . ( . ) wherein it doth consist . ( . ) it s necessity , or the demonstration of its truth and institution . ( . ) what influence it hath into the communication of pastoral-office-power unto a pastor so chosen . . that which is previous unto it , is , the meetness of the person for his office and work , that is to be chosen . it can never be the duty of the church to call or choose an unmeet , an unqualified , an unprepared person unto this office. no pretended necessity , no outward motives can enable or warrant it so to do , nor can it by any outward act , whatever the rule or solemnity of it be , communicate ministerial authority unto persons utterly unqualified for , and uncapable of the discharge of the pastoral office according unto the rule of the scripture . and this hath been one great means of debasing the ministery , and almost ruining the church it self ; either by the neglect of those who suppose themselves entrusted with the whole power of ordination , or by impositions on them by secular power , and patrons of livings as they are called , with the stated regulation of their proceedings herein , by a defective law , whence there hath not been a due regard unto the antecedent preparatory qualifications of those who are called unto the ministry . two ways is the meetness of any one made known and to be judged of . ( . ) by an evidence given of the qualifications in him before-mentioned . the church is not to call or choose any one to office who is not known unto them ; of whose frame of spirit , and walking , they have not had some experience ; not a novice , or one lately come unto them . he must be one who by his ways and walking hath obtained a good report , even among them that are without , so far as he is known ; unless they be enemies or scoffers ; and one that hath in some good measure evidenced his faith , love and obedience unto jesus christ in the church . this is the chief trust that the lord christ hath committed unto his churches ; and if they are negligent herein , or if at all-adventures they will impose an officer in his house upon him without satisfaction of his meetness upon due enquiry , it is a great dishonour unto him , and provocation of him . herein principally are churches made the overseers of their own purity and edification . to deny them an ability of a right judgment herein , or a liberty for the use and exercise of it , is error and tyranny . but that flock which christ purchased and purified with his own blood , is thought by some to be little better than an herd of brute beasts . where there is a defect of this personal knowledge for want of opportunity , it may be supplied by testimonies of unquestionable authority . ( . ) by a trial of his gifts for edification . these are those spiritual endowments which the lord christ grants , and the holy spirit works in the minds of men , for this very end that the church may be profited by them , cor. . . and we must at present take it for granted , that every true church of christ , that is so in the matter and form of it , is able to judge in some competent measure what gifts of men are suited unto their own edification . but yet in making a judgment hereof , one directive means is the advice of other elders and churches , which they are obliged to make use off by virtue of the communion of churches , and the avoidance of offence in their walk in that communion . . as to the nature of this election , call or choice of a person known , tried , and judged , meetly qualified for the pastoral office , it is an act of the whole church , that is , of the fraternity with their elders , if they have any . for a pastor may be chosen unto a church which hath other teachers , elders , or officers already instated in it . in this case their concurrence in the choice intended , is necessary by way of common suffrage , not of authority or office-power . for election is not an act of authority , but of liberty and power , wherein the whole church in the fraternity is equal . if there be no officers stated in the church before , as it was with the churches in the primitive times , on the first ordination of elders among them , this election belongs unto the fraternity . . that therefore which we have now to prove , is this ; that it is the mind and will of jesus christ , that meet persons should be called unto the pastoral office ( or any other office in the church ) by the election and choice of the church it self whereunto they are called , antecedently unto a sacred solemn separation unto their respective offices : for , . under the old testament there were three ways whereby men were called unto office in the church . ( . ) they were so extraordinarily and immediately by the nomination and designation of god himself . so aaron was called unto the priesthood , and others afterwards , as samuel , to be prophets . ( . ) by a law of carnal generation ; so all the priests of the posterity of aaron succeeded into the office of the priesthood , without any other call . ( . ) by the choice of the people , which was the call of all the ordinary elders and rulers of the church , deut. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . give to your selves . it was required of the people , that they should in the first place , make a judgment on their qualifications for the office whereunto they were called . men known unto them for wise , understanding , righteous , walking in the fear of god , they were to look out , and then to present them unto moses for their separation unto office , which is election . it is true , that exod. . . it is said that moses chose the elders . but it is frequent in the scripture , that where any thing is done by many , where one is chief , that is ascribed indifferently either to the many , or to the chief director . so is it said , israel sent messengers , numbers , . . moses , speaking of the same things , says , i sent messengers , deut. . . so chron. . . they made peace with david and served him ; which is sam. . . they made peace with israel and served them . see also king. . . with chron. . . as also chron. . . with sam. . . and the same may be observed in other places . wherefore the people chose these elders under the conduct and guidance of moses , which directs us unto the right interpretation of act . . whereof we shall speak immediately . the first of these ways was repeated in the foundation of the evangelical church . christ himself was called unto his office by the father , through the unction of the spirit , isa. . heb. . and he himself called the apostles and evangelists , in whom that call ceased . the second ordinary way by the privilege of natural generation of the stock of the priests , was utterly abolished . the third way only remained , for the ordinary continuation of the church ; namely , by the choice and election of the church it self , with solemn separation and dedication by officers extraordinary or ordinary . the first instance of the choice of a church-officer had a mixture in it of the first and later way , in the case of matthias . as he was able to be a church-officer he had the choice and consent of the church ; as he was to be an apostle or an extraordinary officer , there was an immediate divine disposition of him into his office ; the latter to give him apostolical authority , the former to make him a president of the future actings of the church in the call of their officers . i say this being the first example and pattern of the calling of any person unto office in the christian church-state , wherein there was an interposition of the ordinary actings of men , is established as a rule and president not to be changed , altered or departed from , in any age of the church whatever . it is so , as unto what was of common right and equity , which belonged unto the whole church . and i cannot but wonder , how men durst ever reject and disanul this divine example and rule . it will not avail them to say , that it is only a matter of fact , and not a precept or institution that is recorded . for , ( . ) it is a fact left on record in the holy scripture for our instruction and direction . ( . ) it is an example of the apostles and the whole church proposed unto us , which in all things , not otherwise determined , hath the force of an institution . ( . ) if there was no more in it but this , that we have a matter of common right , determined and applied by the wisdom of the apostles , and the entire church of believers at that time in the world , it were an impiety to depart from it , unless in case of the utmost necessity . whereas , what is here recorded was in the call of an apostle , it strengthens the argument which hence we plead . for if in the extraordinary call of an apostle , it was the mind of christ , that the fraternity or multitude should have the liberty of their suffrage , how much more is it certainly his mind , that in the ordinary call of their own peculiar officers , in whom , under him , the concernment is their own only , that this right should be continued unto them ? the order of the proceeding of the church herein is distinctly declared . for , ( . ) the number of the church at that time , that is of the men , was about an hundred and twenty , v. . ( . ) they were assembled all together in one place , so as that peter stood up in the midst of them , v. . ( . ) peter in the name of the rest of the apostles , declares unto them the necessity of choosing one to be substituted in the room of judas , v. , , , , . ( . ) he limits the choice of him unto the especial qualification of being a meet witness of the resurrection of christ , unto those who constantly accompanied him with themselves from the baptism of john , that is , his being baptized by him , whereon he began his publick ministry . ( . ) among these they were left at their liberty to nominate any two , who were to be left unto the lot for a determination whether of them god designed unto the office. ( . ) hereon the whole multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , appointed two ; that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the men and brethren , unto whom peter spake , v. . did so . ( . ) the same persons to promote the work , prayed and gave forth their lots , v. . . ( ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matthias was by the common suffrage of the whole church , reckoned unto the number of the apostles . i say not that these things were done by the disciples in distinction from peter and the rest of the apostles , but in conjunction with them . peter did nothing without them ; nor did they any thing without him . the exception of bellarmine and others , against this testimony , is , that it was a grant and a condescention in peter , and not a declaration of the right of the church ; that it was an extraordinary case ; that the determination of the whole was by lot ; are of no validity . the pretended concession of peter is a figment ; the case was so extraordinary , as to include in it all ordinary cases , for the substance of them . and although the ultimate determination of the individual person , which was necessary unto his apostleship , was immediately divine by lot ; yet here is all granted unto the people , in their choosing and appointing two , in their praying , in their casting lots , in their voluntary opprobatory suffrage , that is desired . this blessed example given us by the wisdom of the apostles , yea , of the spirit of god in them , being eminently suited unto the nature of the thing it self , as we shall see immediately , compliant with all other directions , and apostolical examples in the like case , is rather to be followed , than the practice of some degenerate churches , who to cover the turpitude of acting in deserting this example and rule , do make use of a mock-shew and pretence of that which really they deny , reject and oppose . the second example we have of the practice of the apostles in this case , whereby the preceding rule is confirmed , is given us , act. . in the election of the deacons . had there ensued after the choice of matthias an instance of a diverse practice , by an exclusion of the consent of the people , the former might have been evaded , as that which was absolutely extraordinary , and not obliging unto the church . but this was the very next instance of the call of any church-officer ; and it was the first appointment of any ordinary officers in the christian church . for it falling out in the very year of christs ascension , there is no mention of any ordinary elders distinct from the apostles , ordained in that church . for all the apostles themselves yet abiding there for the most part of this time , making only some occasional excursions unto other places , were able to take care of the rule of the church , and the preaching of the word . they are indeed mentioned as those who were well known in the church not long afterwards , chap. . . but the first instance of the call or ordinary teaching-elders or pastors is not recorded . that of deacons is so by reason of the occasion of it . and we may observe concerning it unto our purpose , . that the institution of the office it self was of apostolical authority , and that fulness of church-power wherewith they were furnished by jesus christ. . that they did not exert that authority but upon such reasons of it , as were satisfactory to the church ; which they declare , v. . . that the action is ascribed to the twelve in general , without naming any person who spake for the rest ; which renders the pretence of the romanists from the former place , where peter is said to have spoken unto the disciples , whereon they would have the actings of the church which ensued thereon , to have been by his concession and grant , not of their own right , altogether vain . for the rest of the apostles were as much interested and concerned in what was then spoken by peter , as they were at this time , when the whole is ascribed unto the twelve . . that the church was greatly multiplied that time , on the account of the conversion unto the faith recorded in the foregoing chapter . it is probable indeed , that many , yea , the most of them were returned unto their own habitations ; for the next year there were churches in all judea , galilee and samaria , chap. . . and peter went about throughout all quarters to visit the saints that dwelt in them , ver . . of whose conversion we read nothing but that which fell out at jerusalem at pentecost ; but a great multitude they were , v. , . . this whole multitude of the church , that is the brethren , v. . assembled in one place , being congregated by the apostles , v. . who would not ordain any thing wherein they were concerned , without their own consent . . they judged on the whole matter proposed unto them , and gave their approbation thereof , before they entred upon the practice of it , v. . the saying pleased the whole multitude . . the qualifications of the persons to be chosen unto the office intended , are declared by the apostles , v. . of honest report , full of the holy ghost and wisdom . . these qualities the multitude were to judge upon , and so absolutely of the meetness of any for this office. . the choice is wholly committed and left unto them by the apostles , as that which of right did belong unto them ; look you out among you ; which they made use off , choosing them unto the office by their common suffrage , v. . . having thus chosen them , they presented them as their chosen officers unto the apostles , to be by them set apart unto the exercise of their office by prayer and imposition of hands , v. . it is impossible , there should be a more evident convincing instance and example of the free choice of ecclesiastical officers by the multitude or fraternity of the church , than is given us herein . nor was there any ground or reason why this order and process should be observed , why the apostles would not themselves nominate and appoint persons whom they saw and knew meet for this office , to receive it , but that it was the right and liberty of the people , according to the mind of christ , to choose their own officers , which they would not abbridge , nor infringe . so was it then , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith chrysostom on the place , and so it ought now to be ; but the usage began then to decline . it were well if some would consider how the apostles at that time treated that multitude of the people , which is so much now despised , and utterly excluded from all concern in church affairs , but what consist in servile subjection . but they have , in this pattern and president for the future ordering of the calling of meet persons to office in the church , their interest , power , and privilege secured unto them , so as that they can never justly be deprived of it . and if there were nothing herein , but only a record of the wisdom of the apostles in managing church affairs , it is marvellous to me , that any who would be thought to succeed them in any part of their trust and office , should dare to depart from the example set before them by the holy ghost in them , preferring their own ways and inventions above it . i shall ever judge , that there is more safety , in a strict adherence unto this apostolical practice and example , than in a compliance with all the canons of councils or churches afterwards . the only objection usually insisted on , that is by bellarmine and those that follow him , is , that this being the election of deacons to manage the alms of the church , that is somewhat of their temporals , nothing can thence be concluded unto the right or way of calling bishops , pastors or elders , who are to take care of the souls of the people . they may indeed be able to judge of the fitness of them who are to be entrusted with their purses , or what they are willing to give out of them ; but it doth not thence follow , that they are able to judge of the fitness of those who are to be their spiritual pastors , nor to have the choice of them . nothing can be weaker than this pretence or evasion . for , ( . ) the question is concerning the calling of persons unto office in the church in general , whereof we have here a rule , whereunto no exception is any way entred . ( . ) this cannot be fairly pleaded by them who appoint deacons to preach , baptize and officiate publickly in all holy things , excepting only the administration of the eucharist . ( . ) if the people are meet and able to judge of them who are of honest report , and full of the holy ghost and wisdom , which is here required of them , they are able to judge who are meet to be their pastors . ( . ) the argument holds strongly on the other side ; namely , that if it be right and equal , if it be of divine appointment and apostolical practice , that the people should choose those who were to collect and distribute their charitable benevolence because of their concernment therein , much more are they to enjoy the same liberty , right and privilege in the choice of their pastors , unto whom they commit the care of their souls , and submit themselves unto their authority in the lord. . accordingly they did use the same liberty in the choice of their elders , act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , say erasmus , vatablus , beza , all our old english translations , appointing , ordaining , creating elders by election or the suffrage of the disciples , having prayed with fastings . the whole order of the sacred separation of persons qualified unto the office of the ministry , that is , to be bishops , elders or pastors , is here clearly represented . for , ( . ) they were chosen by the people ; the apostles who were present , namely paul and barnabas presiding in the action , directing of it and confirming that by their consent with them . ( . ) a time of prayer and fasting was appointed for the action , or discharge of the duty of the church herein . ( . ) when they were so chosen , the apostles present solemnly prayed , whereby their ordination was compleat . and those who would have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here mentioned to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or an authoritative imposition of hands , wherein this ordination did consist , do say there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words ; that is they feign a disorder in them , to serve their own hypothesis . for they suppose that their compleat ordination was effected , before there was any prayer with fasting ; for by imposition of hands in their judgment , ordination is compleated ; so bellarmine , a lapide , on the place , with those that follow them . but first to pervert the true signification of the word , and then to give countenance unto that wresting of it by assigning a disorder unto the words of the whole sentence , and that such a disorder as makes in their judgment a false representation of the matter of fact related , is a way of the interpretation of scripture which will serve any turn . ( . ) this was done in every church , or in every congregation , as tindal renders the word ; namely , in all the particular congregations that were gathered in those parts ; for that collection and constitution did always precede the election and ordination of their officers , as is plain in this place ; as also tit. . . so far is it from truth , that the being of churches dependeth on the successive ordination of their officers , that the church essentially considered , is always antecedent unto their being and call. but because it is some mens interest to entangle things plain and clear enough in themselves , i shall consider the objections unto this rendition of the words . the whole of it lies against the signification , use and application of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . now although we do not here argue meerly from the signification of the word , but from the representation of the matter of fact made in the context ; yet i shall observe some things sufficient for the removal of that objection : as , . the native signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by virtue of its composition , is , to lift up , or stretch forth the hands , or an hand . and hereunto the lxx have respect , isa. . . where they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the putting forth of the finger , which is used in an ill sence , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor is it ever used in any other signification . . the first constant use of it in things political or civil , and so consequently ecclesiastical , is to choose , elect , design or create any person an officer , magistrate or ruler , by suffrage , or common consent of those concerned . and this was usually done with making bare the hand and arm , with lifting up , as aristophanes witnesseth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he is a great stranger unto these things , who knoweth not that among the greeks , especially the athenians , from whom the use of this word is borrowed or taken , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whole assembly of the people in the choice of their officers and magistrates . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by common suffrage to decree and determine of any thing , law , or order ; and when applied unto persons , it signifies their choice and designation to office. so is it used in the first sence by demosthenes , orat. in timoch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people confirmed my sayings by their suffrage : and in the other , philip. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; neither the senate , nor the people choosing him to his office. so is the passive verb used to be created by suffrages . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the act of choosing , whose effect was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the determining vote or suffrage . porrexerunt manus , psephisma notum est , saith cicero , speaking of the manner of the greeks . and when there was a division in choice , it was determined by the greater suffrage thucid. lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as many instances of this nature may be produced , as there are reports of calling men unto magistracy by election in the greek historians . and all the farther compositions of the word do signifie to choose , confirm , or to abrogate by common suffrages . . the word is but once more used in the new testament , cor. . . where it plainly signifies election and choice of a person to an employment , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : he was chosen of the churches to travel with us . . it is acknowledged , that after this was the common use of the word , it was applied to signifie the thing it self , and not the manner of doing it . hence it is used sometimes for the obtaining or collation of authority , or dignity or magistracy , any manner of way , though not by election . to appoint , to create . but this was by an abusive application of the word , to express the thing it self intended , without regard unto its signification and proper use . why such a use of it should be here admitted , no reason can be given . for in all other places on such occasions , the apostles did admit and direct the churches to use their liberty in their choice . so the apostles and elders , with the whole church , sent chosen men of their own company to antioch , such as they chose by common suffrage for that end ; so again ver . . i will send whom you shall approve , cor. . . the church chose them , the apostle sent him who was chosen by the church to be our companion , cor. . . look out from among your selves , act. . if on all these and the like occasions , the apostles did guide and direct the people in their right and use of their liberty , as unto the election of persons unto offices and employments , when the churches themselves are concerned , what reason is there to depart from the proper and usual signification of the word in this place , denoting nothing but what was the common practice of the apostles on the like occasions ? . that which alone is objected hereunto by bellarmine and others who follow him , and borrow their whole in this case from him , namely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grammatically agreeing with and regulated by paul and barnabas , denotes their act , and not any act of the people , is of no force . for , ( . ) paul and barnabas did preside in the whole action , helping , ordering and disposing of the people in the discharge of their duty , as is meet to be done by some on all the like occasions . and therefore it is truly said of them , that they appointed elders by the suffrage of the people . ( . ) i have shewed instances before out of the scripture , that when a thing is done by the whole people , it is usual to ascribe it unto him or them who were chief therein , as elsewhere the same thing is ascribed unto the whole people . the same authors contend that the liberty of choosing their own officers or elders , such as it was , was granted unto them or permitted by way of condescention for a season ; and not made use of by virtue of any right in them thereunto . but this permission is a meer imagination . it was according to the mind of christ , that the churches should choose their own elders , or it was not . if it were not , the apostles would not have permitted it ; and if it were , they ought to ordain it , and practise according to it , as they did . nor is such a constant apostolical practice proposed for the direction of the church in all ages , to be ascribed unto such an original as condescension and permission . yea it is evident , that it arose from the most fundamental principles of the constitution and nature of the gospel churches , and was only a regular pursuit and practice of them : for , . the calling of bishops , pastors , elders , is an act of the power of the keys of the kingdom of heaven . but these keys are originally and properly given unto the whole church , unto the elders of it only ministerially ; and as unto exercise pastors are eyes to the church : but god and nature design in the first place , sight to the whole body , to the whole person , thereunto it is granted both subjectively and finally , but actually it is peculiarly seated in the eye . so is it in the grant of church-power , it is given to the whole church , though to be exercised only by its elders . that the grant of the keys unto peter was in the person and as the representative of the whole confessing church , is the known judgment of austin and a multitude of divines that follow him . so he fully expresseth himself , tractat. . in johan . peter the apostle bare in a general figure the person of the church . for as unto what belonged unto himself , he was by nature one man , by grace one christian , and of special more abounding grace , one and the chief apostle . but when it was said unto him , i will give unto thee the keys of the kingdom of heaven , &c. he signified the whole church , &c. again , the church which is founded in christ , received from him in ( the person of ) peter , the keys of the kingdom of heaven , which is the power of binding and loosing . unto whom these keys are granted , they according to their distinct interests in that grant , have the right and power of calling their bishops , pastors or elders ; for in the exercise of that trust and power , it doth consist . but this is made unto the whole church . and as there are in a church already constituted several sorts of persons , as some are elders , others are of the people only , this right resideth in them , and is acted by them according to their respective capacities , as limited by the light of nature and divine institution , which is , that the election of them should belong unto the body of the people , and their authoritative designation or ordination unto the elders . and when in any place the supream magistrate is a member or part of the church , he hath also his : peculiar right herein . that the power of the keys is thus granted originally and fundamentally unto the whole church , is undeniably confirmed by two arguments . . the church it self is the wife , the spouse , the bride , the queen of the husband and king of the church christ jesus , psal. . . john . . revel . . . chap. . . matth. . , , . other wife christ hath none , nor hath the church any other husband . now to whom should the keys of the house be committed but unto the bride ? there is , i confess , another who claims the keys to be his own , but withal , he makes himself the head and husband of the church , proclaiming himself , not only to be an adulterer with that harlot which he calleth the church , but a tyrant also , in that pretending to be her husband he will not trust her with the keys of his house , which christ hath done with his spouse . and whereas by the canon law every bishop is the husband or spouse of his diocesan church , for the most part they commit an open rape upon the people , taking them without their consent ; at least are not chosen by them , which yet is essential unto a lawful marriage . and the bride of christ comes no otherwise so to be , but by the voluntary choice of him to be her husband . for the officers or rulers of the church , they do belong unto it as hers , cor. . . . and stewards in the house , cor. . . the servants of the church for jesus sake , cor. . . if the lord christ have the keys of the kingdom of heaven , that is , of his own house , heb. . if the church it self be the spouse of christ , the mother of the family , psal. . . the bride , the lambs wife ; and if all the officers of the church be but stewards and servants in the house and unto the family ; if the lord christ do make a grant of these keys unto any , whereon the disposal of all things in this house and family doth depend , the question is , whether he hath originally granted them unto his holy spouse to dispose off according unto her judgment and duty , or unto any servants in the house , to dispose of her and all her concernments , at their pleasure ? . the power of the keys as unto binding and loosing , and consequently as unto all other acts thence proceeding , is expresly granted unto the whole church , matth. . , . if he shall neglect to hear them , tell the church ; but if he neglect to hear the church , let him be unto thee as an heathen man and a publican ; verily i say unto you , whatsoever ye shall bind on earth shall be bound in heaven ; and whatsoever ye shall loose on earth , shall be loosed in heaven . what church it is that is here intended , we have proved before ; and that the church is intrusted with the power of binding and loosing . and what is the part of the body of the people herein , the apostle declares ; cor. . . cor. . . secondly , this right exemplified in apostolical practice , is comprehended in the commands given unto the church , or body of the people , with respect unto teachers and rulers of all sorts ; for unto them it is in a multitude of places given in charge that they should discern and try false prophets , fly from them ; try spirits , or such as pretend spiritual gifts or offices ; reject them who preach false doctrine , to give testimony unto them that are to be in office ; with sundry other things of the like nature , which all of them do suppose , or cannot be discharged without a right in them to choose the worthy , and reject the unworthy , as cyprian speaks . see matth. . . joh. ● . . gal. . . thess. . , , . joh. . . joh. . . what is objected hereunto from the unfitness and disability of the people , to make a right judgment concerning them who are to be their pastors and rulers , labours with a three-fold weakness . for , ( . ) it reflects dishonour upon the wisdom of christ in commanding them the observance and discharge of such duties , as they are no way meet for . ( . ) it proceeds upon a supposition of that degenerate state of churches in their members , as to light , knowledge , wisdom and holiness , which they are for the most part fallen into ; which must not be allowed to have the force of argument in it ; when it is to be lamented , and ought to be reformed . ( . ) it supposeth that there is no supply of assistance provided for the people , in the discharge of their duty to guide and direct them therein ; which is otherwise ; seeing the elders of the church wherein any such election is made , and those of other churches in communion with that church , are by the common advice and declaration of their judgment , to be assistant unto them . thirdly , the church is a voluntary society . persons otherwise absolutely free , as unto all the rules , laws and ends of such a society , do of their own wills and free choice coalesce into it . this is the original of all churches , as hath been declared . they gave their own selves to the lord , and unto us by the will of god , cor. . . herein neither by prescription , nor tradition , nor succession , hath any one more power or authority than another ; but they are all equal . it is gathered into this society meerly by the authority of christ ; and where it is so collected , it hath neither right , power , privilege , rules nor bonds as such , but what are given , prescribed and limited by the institution and laws of christ. moreover , it abides and continues on the same grounds and principles , as whereon it was collected , namely , the wills of the members of it subjected unto the commands of christ. this is as necessary unto its present continuance in all its members , as it was in its first plantation . it is not like the political societies of the world , which being first established by force or consent , bring a necessity on all that are born in them and under them , to comply with their rule and laws . for men may , and in many cases ought to submit unto the disposal of temporal things , in a way , it may be , not convenient for them , which they judge not well off , and which in many things is not unto their advantage . and this may be just and equal , because the special good which every one would aim at , being not absolutely so , may be out-balanced by a general good , nor alterable , but by the prejudice of that which is good in particular . but with reference unto things spiritual and eternal it is not so . no man can by any previous law be concluded as unto his interest in such things ; nor is there any general good to be attained by the loss of any of them . none therefore can coalesce in such a society , or adhere unto it , or be any way belonging unto it , but by his own free choice and consent . and it is enquired , how it is possible that any rule , authority , power or office , should arise or be erected in such a society ? we speak of that which is ordinary ; for he by whom this church-state is erected and appointed , may and did appoint in it , and over it , extraordinary officers for a season . and we do suppose , that as he hath by his divine authority instituted and appointed that such societies shall be , that he hath made grant of privileges and powers to them proper and sufficient for this end ; as also that he hath given laws and rules , by the observance whereof , they may be made partakers of those privileges and powers , with a right unto their exercise . on these suppositions in a society absolutely voluntary , among those who in their conjunction into it , by their own consent , are every way equal , there can but three things be required unto the actual constitution of rule and office among them . and the first is , that there be some among them that are fitted and qualified for the discharge of such an office in a peculiar manner above others . this is previous unto all government , beyond that which is purely natural and necessary . principio rerum , gentium nationumque imperium penes reges erat ; quos ad fastigium hujus majestatis , non popularis ambitio , sed spectata inter bonos moderatio provehebat . just. so it was in the world , so it was in the church . praesident probati quique seniores , honorem istum non pretio sed testimonio adepti . tertull. this preparation and furniture of some persons with abilities and meet qualifications for office and work in the church , the lord christ hath taken on himself , and doth and will effect it in all generations . without this there can be neither office , nor rule , nor order in the church . . whereas , there is a new relation to be made or created between a pastor , bishop or elder , and the church , which was not before between them , ( a bishop and a church , a pastor and a flock are relata's ) it must be introduced at the same time by the mutual voluntary acts of one another , or of each party . for one of the relata can , as such , have no being or existence without the other . now this can no otherwise be , but by the consent and voluntary subjection of the church unto persons so antecedently qualified for office , according to the law and will of christ. for it cannot be done by the delegation of power and authority from any other superiour or equal unto them that do receive it . neither the nature of this power , which is uncapable of such a delegation , nor the relation unto christ of all those who are pastors of the church , will admit of an interposition of authority by way of delegation of power from themselves in other men , which would make them their ministers , and not christs ; nor is it consistent with the nature of such a voluntary society . this therefore can no way be done , but by free choice , election , consent or approbation . it cannot , i say , be so regularly . how far an irregularity herein may vitiate the whole call of a minister , we do not now enquire . now this choice or election doth not communicate a power from them that choose unto them that are chosen , as though such a power as that whereunto they are called , should be formally inherent in the choosers , antecedent unto such choice . for this would make those that are chosen to be their minister only ; and to act all things in their name , and by virtue of authority derived from them . it is only an instrumental , ministerial means to enstate them in that power and authority which is given unto such officers by the constitution and laws of christ , whose ministers thereon they are . these gifts , offices , and officers , being granted by christ unto the churches , ephes. . . where-ever there is a church called according to his mind , they do in and by their choice of them , submit themselves unto them in the lord , according unto all the powers and duties wherewith they are by him intrusted , and whereunto they are called . . it is required that persons so chosen , so submitted unto , be so solemnly separated , dedicated unto , and confirmed in their office by fasting and prayer . as this is consonant unto the light of nature , which directs unto a solemnity in the susception of publick officers ; whence proceeds the coronation of kings , which gives them not their title , but solemnly proclaims it , which on many accounts is unto the advantage of government ; so it is prescribed unto the church in this case by especial institution . but hereof i shall speak farther immediately . this order of calling men unto the pastoral office , namely by their previous qualifications for the ministry , whereby a general designation of the persons to be called is made by christ himself ; the orderly choice or election of him in a voluntary subjection unto him in the lord , according to the mind of christ , by the church it self ; followed with solemn ordination , or setting apart unto the office and discharge of it by prayer with fasting , all in obedience unto the commands and institution of christ , whereunto the communication of office-power and privilege , is by law-constitution annexed , is suited unto the light of reason , in all such cases , the nature of gospel societies in order or churches ; the ends of the ministry , the power committed by christ unto the church , and confirmed by apostolical practice and example . herein we rest , without any further dispute or limiting the formal cause of the communication of office-power unto any one act or duty of the church , or of the bishops or elders of it . all the three things mentioned are essential thereunto ; and when any of them are utterly neglected , where they are neither formally nor virtually , there is no lawful regular call unto the ministry according to the mind of christ. this order was a long time observed in the ancient church inviolate ; and the foot-steps of it may be traced through all ages of the church ; although it first gradually decayed , then was perverted and corrupted , until it issued ( as in the roman church ) in a pageant and shew , instead of the reality of the things themselves : for the trial and approbation of spiritual endowments previously necessary unto the call of any , was left unto the pedantick examination of the bishops domesticks , who knew nothing of them in themselves ; the election and approbation of the people was turned into a mock-shew in the sight of god and men , a deacon calling out , that if any had objections against him who was to be ordained , they should come forth and speak ; whereunto another cries out of a corner by compact , he is learned and worthy ; and ordination was esteemed to consist only in the outward sign of imposition of hands , with some other ceremonies annexed thereunto , whereby , without any other consideration , there ensued a flux of power from the ordainers unto the ordained . but from the beginning it was not so . and some few instances of the right of the people , and the exercise of it in the choice of their own pastors , may be touched on in our passage . clem. epist. ad corinth . affirms , that the apostles themselves appointed approved persons unto the office of the ministry , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by or with the consent or choice of the whole church . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to enact by common consent ; which makes it somewhat strange , that a learned man should think that the right of the people in elections is excluded in this very place by clemens , from what is assigned unto the apostles in ordination . ignat . epist , ad philadelph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , writing to the fraternity of the church , it becomes you , as a church of god , to choose or ordain a bishop . tertvll . apol . praesident probati quique seniores , honorem istum non pretio , sed testimonio adepti . the elders came unto their honour or office by the testimony of the people ; that is by their suffrage in their election . origen , in the close of his last book against celsus , discoursing expresly of the calling and constitution of churches or cities of god , speaking of the elders and rulers of them , affirms , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chosen to their office by the churches which they do rule . the testimony given by cyprian in sundry places unto this right of the people , especially in epist. . unto the elders and people of some churches in spain , is so known , so frequently urged and excepted against to so little purpose , as that it is no way needful to insist again upon it . some few things i shall only observe concerning , and out of that epistle : as , . it was not a single epistle of his own more ordinary occasions , but a determination upon a weighty question made by a synod of bishops or elders , in whose name , as well as that of cyprian , it was written and sent unto the churches who had craved their advice . . he doth not only assert the right of the people to choose worthy persons to be their bishops , and reject those that are unworthy ; but also industriously proves it so to be their right by divine institution and appointment . . he declares it to be the sin of the people , if they neglect the use and exercise of their right and power in rejecting and withdrawing themselves from the communion of vnworthy pastors , and choosing others in their room . . he affirms that this was the practice , not only of the churches of africk , but of those in most of the other provinces of the empire . some passages in his discourse , wherein all these things are asserted , i shall transcribe in the order wherein they lie in the epistle . nec sibi plebs blandiatur , quasi immunis esse a contagio delicti possit cum sacerdote peccatore communicans , & ad injustum & illicitum praepositi sui episcopatum consensum suum commodans . propter quod plebs obsequens praeceptis dominicis & deum metuens , a peccatore praeposito separare se debet ; nec se ad sacrilegi sacerdotis sacrificia miscere ; quando ipsa maxime habeat potestatem vel eligendi dignos sacerdotes , vel indignos recusandi ; quod & ipsum videmus de divina authoritate descendere . for this cause the people obedient to the commands of our lord , and fearing god , ought to separate themselves from a wicked bishop , nor mix themselves with the worship of a sacrilegious priest. for they principally have the power of choosing the worthy priests , and rejecting the unworthy ; which comes from divine authority or appointment ; as he proves from the old and new testament . nothing can be spoken more fully representing the truth which we plead for . he assigns unto the people a right and power of separating from unworthy pastors , of rejecting or deposing them , and that granted to them by divine authority . and this power of election in the people , he proves from the apostolical practice before insisted on . quod postea secundum divina magisteria observatur in actis apostolorum , quando in ordinando in locum judae episcopo , petrus ad plebem loquitur . surrexit , inquit , petrus in medio discentium , fuit autem turba in uno . nec hoc in episcoporum tantum & sacerdotum , sed in diaconorum ordinationibus observasse apostolos , de quo & ipso in actis eorum scriptum est . et convocarunt , inquit , duodecim , totam plebem discipulorum , & dixerunt eis , &c. according unto the divine commands the same course was observed in the acts of the apostles , whereof he gives instances in the election of matthias , act. . and of the deacons , chap. . and afterwards speaking of ordination , de vniversae fraternitatis suffragio , by the suffrage of the whole brotherhood of the church ; he says , diligenter de traditione divina , & apostolica observatione servandum est & tenendum apud nos quoque , ut fere per universas provincias tenetur : according to which divine tradition and apostolical practice , this custom is to be preserved and kept amongst us also , as it is almost through all the provinces . those who are not moved with his authority , yet , i think have reason to believe him in a matter of fact , of what was done every where , or almost every where , in his own days ; and they may take time to answer his reasons when they can , which comprize the substance of all that we plead in this case . but the testimonies in following ages given unto this right and power of the people in choosing their own church-officers , bishops and others , recorded in the decrees of councils , the writings of the learned men in them , the rescripts of popes , and constitutions of emperours , are so fully and faithfully collected by blondellus in the third part of his apology for the judgment of hierom about episcopacy , as that nothing can be added unto his diligence , nor is there any need of farther confirmation of the truth in this behalf . the pretence also of bellarmine , and others who follow him , and borrow ▪ their conceits from him , that this liberty of the people in choosing their own bishops and pastors , was granted unto them at first by way of indulgence or connivence ; and that being abused by them , and turned into disorder , was gradually taken from them , until it issued in that shameful mocking of god and man , which is in use in the roman church , when at the ordination of a bishop or priest one deacon makes a demand , whether the person to be ordained be approved by the people , and another answers out of a corner that the people approve him , have been so confuted by protestant writers of all sorts , that it is needless to insist any longer on them . indeed , the concessions that are made , that this ancient practice of the church , in the peoples choosing their own officers ( which to deny , is all one as to deny that the sun gives light at noon-day ) is , as unto its right , by various degrees transferred unto popes , patrons and bishops , with a representation in a meer pageantry , of the peoples liberty to make objections against them that are to be ordained , are as fair a concession of the gradual apostacy of churches from their original order and constitution , as need be desired . this power and right which we assign unto the people , is not to act it self only in a subsequent consent unto one that is ordained , in the acceptance of him to be their bishop or pastor . how far that may salve the defect and disorder of the omission of previous elections , and so preserve the essence of the ministerial call , i do not now enquire . but that which we plead for , is , the power and right of election to be exercised previously unto the solemn ordination or setting apart of any unto the pastoral office , communicative of office-power in its own kind unto the person chosen . this is part of that contest which for sundry ages filled most countries of europe with broils and disorders . neither is there yet an end put unto it . but in this present discourse we are not in the least concerned in these things . for our enquiry is what state and order of church-affairs is declared and represented unto us in the scripture . and therein there is not the least intimation of any of those things from whence this controversy did arise , and whereon it doth depend . secular endowments , jurisdictions , investiture , rights of presentation , and the like , with respect unto the evangelical pastoral office , or its exercise in any place , which are the subject of these contests , are foreign unto all things that are directed in the scriptures concerning them , nor can be reduced unto any thing that belongs unto them . wherefore , whether this jvs patronatvs be consistent with gospel-institutions ; whether it may be continued with respect unto lands , tythes and benefices ; or how it may be reconciled unto the right of the people in the choice of their own ecclesiastical officers , from the different acts , objects and ends required unto the one and the other , are things not of our present consideration . and this we affirm to be agreeable unto natural reason and equity , to the nature of churches in their institution and ends , to all authority and office-power in the church , necessary unto its edification , with the security of the consciences of the officers themselves , the preservation of due respect and obedience unto them , constituted by the institution of christ himself in his apostles , and the practice of the primitive church . wherefore , the utter despoiling of the church , of the disciples , of those gathered in church societies by his authority and command , of this right and liberty , may be esteemed a sacrilege of an higher nature , than sundry other things which are reproached as criminal under that name . and if any shall yet farther appear to justifie this deprivation of the right laid claim unto , and the exclusion of the people from their ancient possession with sobriety of argument and reason , the whole cause may be yet farther debated from principles of natural light and equity , from maxims of law and polity , from the necessity of the ends of church-order and power , from the moral impossibility of any other way of the conveyance of ecclesiastical office-power , as well as from evangelical institution and the practice of the first churches . it will be objected , i know , that the restoration of this liberty unto the people , will overthrow that jus patronatus , or right of presenting unto livings and preferments , which is established by law in this nation , and so under a pretence of restoring unto the people their right in common , destroy other mens undoubted rights in their own enclosures . but this election of the church , doth not actually and immediately instate the persons chosen in the office whereunto he is chosen ; nor give actual right unto its exercise . it is required moreover , that he be solemnly set apart unto his office in and by the church with fasting and prayer . that there should be some kind of peculiar prayer in the dedication of any unto the office of the ministry , is a notion that could never be obliterated in the minds of men concerned in these things , nor cast out of their practice . of what sort they have been amongst many we do not now enquire . but there hath been less regard unto the other duty , namely , that these prayers should be accompanied with fasting . but this also is necessary by virtue of apostolical example , act. . . the conduct of this work belongs unto the elders or officers of the church , wherein any one is to be so ordained . it did belong unto extraordinary officers whilst they were continued in the church . and upon the cessation of their office , it is devolved on the ordinary stated officers of the church . it is so , i say , in case there be any such officer before fixed in the church , whereunto any one is to be only ordained . and in case there be none , the assistance of pastors or elders of other churches may and ought to be desired , unto the conduct and regulation of the duty . it is needless to enquire what is the authoritative influence of this ordination , into the communication of office or office-power ; whilst it is acknowledged to be indispensably necessary and to belong essentially unto the call unto office. for when sundry duties , as these of election and ordination , are required unto the same end , by virtue of divine institution , it is not for me to determine what is the peculiar efficacy of the one or the other , seeing neither of them without the other , hath any at all . hereunto is added , as an external adjunct , imposition of hands significant of the persons so called to office , in and unto the church . for although it will be difficultly proved , that the use of this ceremony was designed unto continuance , after a cessation of the communication of the extraordinary gifts of the holy ghost , whereof it was the sign and outward means , in extraordinary officers ; yet we do freely grant it unto the ordinary officers of the church ; provided that there be no apprehension of its being the sole authoritative conveyance of a successive flux of office-power ; which is destructive of the whole nature of the institution . and this may at present suffice , as unto the call of meet persons unto the pastoral office , and consequently any other office in the church . the things following are essentially necessary unto it , so as that authority and right to feed and rule in the church in the name of christ , as an officer of his house , that may be given unto any one thereby by virtue of his law , and the charter granted by him unto the church it self : the first is , that antecedently unto any actings of the church towards such a person , with respect unto office , he be furnished by the lord christ himself with graces and gifts , and abilities , for the discharge of the office whereunto he is to be called . this divine designation of the person to be called , rests on the kingly office and care of christ towards his church . where this is wholly wanting , it is not in the power of any church under heaven , by virtue of any outward order or act , to communicate pastoral or ministerial power unto any person whatever . secondly , there is to be an exploration or trial of those gifts and abilities as unto their accommodation unto the edification of that church , whereunto any person is to be ordained a pastor or minister . but although the right of judging herein , belong unto and reside in the church it self , ( for who else is able to judge for them , or is entrusted so to do ? ) yet is it their wisdom and duty to desire the assistance and guidance of those who are approved in the discharge of their office in other churches . thirdly , the first act of power committed unto the church by jesus christ for the constitution of ordinary officers in it , is , that election of a person qualified and tried , unto his office , which we have now vindicated . fourthly , there is required hereunto the solemn ordination , inauguration , dedication or setting apart of the persons so chosen by the presbytery of the church with fasting and prayer , and the outward sign of the imposition of hands . this is that order which the rule of the scripture , the example of the first churches , and the nature of the things themselves , direct unto . and although i will not say that a defect in any of these , especially if it be from unavoidable hindrances , doth disanull the call of a person to the pastoral office ; yet i must say , that where they are not all duly attended unto , the institution of christ is neglected , and the order of the church infringed : wherefore , the plea of the communication of all authority for office , and of office it self , solely by a flux of power from the first ordainers , through the hands of their pretended successors in all ages , under all the innumerable miscarriages whereunto they are subject , and have actually fallen into , without any respect unto the consent or call of the churches , by rule , laws and orders , foreign to the scripture , is contrary to the whole nature of evangelical churches , and all the ends of their institution ; as shall be manifested , if it be needful . chap. v. the especial duty of pastors of churches . we have declared the way whereby pastors are given unto , and instated in the church . that which should ensue , is an account of their work and duty in the discharge of their office. but this hath been the subject of many large discourses , both among the ancient writers of the church , and of late . i shall therefore only touch on some things that are of most necessary consideration . . the first and principal duty of a pastor , is to feed the flock by diligent preaching of the word . it is a promise relating to the new testament ; that god would give unto his church pastors according to his own heart , which should feed them with knowledge and vnderstanding , jer. . . this is by teaching or preaching the word , and no otherwise . this feeding is of the essence of the office of a pastor , as unto the exercise of it ; so that he who doth not , or cannot , or will not feed the flock , is no pastor , whatever outward call , or work he may have in the church . the care of preaching the gospel was committed to peter , and in him unto all true pastors of the church under the name of feeding , joh. . , . according to the example of the apostles they are to free themselves from all encumbrances , that they may give themselves wholly unto the word and prayer , act. . their work is to labour in the word and doctrine , tim. . . and thereby to feed the flock over which the holy ghost hath made them overseers , act. . and it is that , which is every where given them in charge . this work and duty , therefore , as was said , is essential unto the office of a pastor . a man is a pastor unto them whom he feeds by pastoral teaching , and to no more . and he that doth not so feed , is no pastor . nor is it required only that he preach now and then at his leisure ; but that he lay aside all other employments , though lawful , all other duties in the church , as unto such a constant attendance on them , as would divert him from this work , that he give himself unto it , that he be in these things labouring to the utmost of his ability . without this , no man will be able to give a comfortable account of the pastoral office at the last day . there is indeed no more required of any man than god giveth him ability for . weakness , sickness , bodily infirmities , may disenable men from the actual discharge of this duty , in that assiduity and frequency which are required in ordinary cases . and some may through age or other incapacitating distempers , be utterly disabled for it , in which case it is their duty to lay down and take a dismission from their office ; or , if their disability be but partial , provide a suitable supply , that the edification of the church be not prejudiced . but for men to pretend themselves pastors of the church , and to be unable for , or negligent of this work and duty , is to live in open defiance of the commands of christ. we have lived to see , or hear of reproachful scorn and contempt cast upon , laborious preaching , that is labouring in the word and doctrine ; and all manner of discouragements given unto it , with endeavours for its suppression in sundry instances . yea , some have proceeded so far , as to declare that the work of preaching is unnecessary in the church , so to reduce all religion to the reading and rule of the liturgy . the next attempt , so far as i know , may be to exclude christ himself out of their religion , which the denial of a necessity of preaching the gospel makes an entrance into , yea , a good progress towards . sundry things are required unto this work and duty of pastoral preaching : as , ( . ) spiritual wisdom and understanding in the mysteries of the gospel ; that they may declare unto the church the whole counsel of god , and the unsearchable riches of christ ; see act. . . cor. . , , , . ephes. . , , , . the generality of the church , especially those who are grown in knowledge and experience have a spiritual insight into these things . and the apostle prays that all believers may have so , ephes. . , , . and if those that instruct them , or should so do , have not some degree of eminency herein , they cannot be useful to lead them on to perfection . and the little care hereof or concernment herein , is that which in our days hath rendred the ministry of many fruitless and useless . ( . ) experience of the power of the truth which they preach in and upon their own souls . without this , they will themselves be lifeless and heartless in their own work , and their labour for the most part unprofitable towards others . it is to such men , attended unto , as a task for their advantage ; or as that which carries some satisfaction in it from ostentation , and supposed reputation wherewith it is accompanied . but a man preacheth that sermon only well unto others , which preacheth it self in his own soul. and he that doth not feed on , and thrive in the digestion of the food which he provides for others , will scarce make it savoury unto them . yea , he knows not but the food he hath provided may be poyson , unless he have really tasted of it himself . if the word doth not dwell with power in us , it will not pass with power from us . and no man lives in a more wofull condition than those who really believe not themselves what they perswade others to believe continually . the want of this experience of the power of gospel-truth on their own souls , is that which gives us so many lifeless , sapless orations , queint in words , and dead as to power , instead of preaching the gospel in the demonstration of the spirit . and let any say what they please , it is evident , that some mens preaching as well as others not preaching , hath lost the credit of their ministry . ( . ) skill to divide the word aright , tim. . . and this consists in a practical wisdom upon a diligent attendance unto the word of truth , to find out what is real , substantial and meet food for the souls of the hearers , to give unto all sorts of persons in the church that which is their proper portion . and this requires , ( . ) a prudent and diligent consideration of the state of the flock , over which any man is set , as unto their strength or weakness , their growth or defect in knowledge ( the measure of their attainments requiring either milk or strong meat ; ) their temptations and duties , their spiritual decays or thrivings ; and that not only in general , but as near as may be with respect unto all the individual members of the church . without a due regard unto these things , men preach at random , uncertainly fighting like those that beat the air. preaching sermons not designed for the advantage of them to whom they are preached ; insisting on general doctrines not levelled to the condition of the auditory ; speaking what men can , without consideration of what they ought , are things that will make men weary of preaching , when their minds are not influenced with outward advantages ; as much as make others weary in hearing of them . and , ( . ) all these , in the whole discharge of their duty are to be constantly accompanied with the evidence of zeal for the glory of god , and compassion for the souls of men. where these are not in vigorous exercise , in the minds and souls of them that preach the word , giving a demonstration of themselves unto the consciences of them that hear , the quickening form , the life and soul of preaching is lost . all these things seem common , obvious and universally acknowledged : but the ruine of the ministery of the most for the want of them , or from notable defects in them , is , or may be no less evidently known . and the very naming of them , which is all at present which i design , is sufficient to evidence how great a necessity there is incumbent on all pastors of churches , to give themselves unto the word and prayer , to labour in the word and doctrine , to be continually intent on this work , to engage all the faculties of their souls , to stir up all their graces and gifts unto constant exercise , in the discharge of their duty . for who is sufficient for these things . and as the consideration of them is sufficient to stir up all ministers unto fervent prayer for supplies of divine aids and assistance , for that work which in their own strength they can no way answer ; so is it enough to warn them of the avoidance of all things that would give them a diversion or avocation from the constant attendance unto the discharge of it . when men undertake the pastoral office , and either judge it not their duty to preach , or are not able so to do , or attempt it only at some solemn seasons , or attend unto it as a task required of them without that wisdom , skill , diligence , care , prudence , zeal and compassion , which are required thereunto , the glory and use of the ministry will be utterly destroyed . . the second duty of a pastor towards his flock , is , continual fervent prayer for them . give our selves unto the word and prayer . without this , no man can , or doth preach to them as he ought , nor perform any other duty of his pastoral office. from hence may any man take the best measure of the discharge of his duty towards his flock . he that doth constantly , diligently , fervently pray for them , will have a testimony in himself of his own sincerity in the discharge of all other pastoral duties ; nor can he voluntarily omit or neglect any of them . and as for those who are negligent herein , be their pains , labour and travel in other duties , never so great , they may be influenced from other reasons , and so give no evidence of sincerity in the discharge of their office. in this constant prayer for the church , which is so incumbent on all pastors , as that whatever is done without it , is of no esteem in the sight of jesus christ : respect is to be had , ( . ) unto the success of the word , unto all the blessed ends of it among them . these are no less than the improvement and strengthening of all their graces , the direction of all their duties , their edification in faith and love , with the entire conduct of their souls in the life of god , unto the enjoyment of him . to preach the word therefore , and not to follow it with constant and fervent prayer for its success , is to dis-believe its use , neglect its end , and to cast away the seed of the gospel at random . ( . ) unto the temptations that the church is generally exposed unto . these greatly vary , according unto the outward circumstances of things . the temptations in general that accompany a state of outward peace and tranquility , are of another nature , than those that attend a time of trouble , persecution , distress and poverty . and so it is as unto other occasions and circumstances . these the pastors of churches ought diligently to consider , looking on them as the means and ways whereby churches have been ruined , and the souls of many lost for ever . with respect unto them therefore , ought their prayers for the church to be fervent . ( . ) unto the especial state and condition of all the members , so far as it is known unto them . there may be of them , who are spiritually sick and diseased , tempted , afflicted , bemisted , wandering out of the way , surprized in sins and miscarriages , disconsolate and troubled in spirit in a peculiar manner . the remembrance of them all ought to abide with them , and to be continually called over in their daily pastoral supplications . ( . ) unto the presence of christ in the assemblies of the church , with all the blessed evidences and testimonies of it . this is that alone which gives life and power unto all church assemblies ; without which , all outward order and forms of divine worship in them , are but a dead carcass . now this presence of christ in the assemblies of his church , is by his spirit , accompanying all ordinances of worship with a gracious divine efficacy , evidencing it self by blessed operations on the minds and hearts of the congregation . this are pastors of churches continually to pray for , and they will do so , who understand that all the success of their labours , and all the acceptance of the church with god in their duties , do depend hereon . ( . ) to their preservation in faith , love and fruitfulness , with all the duties that belong unto them , &c. it were much to be desired , that all those who take upon them this pastoral office , did well consider and understand how great and necessary a part of their work and duty doth consist in their continual fervent prayer for their flocks . for besides that it is the only instituted way , whereby , they may by virtue of their office bless their congregations , so will they find their hearts and minds in and by the discharge of it , more and more filled with love , and engaged with diligence , unto all other duties of their office , and excited unto the exercise of all grace towards the whole church on all occasions . and where any are negligent herein , there is no duty which they perform towards the church , but it is influenced with false considerations , and will not hold weight in the balance of the sanctuary . . the administration of the seals of the covenant is committed unto them as the stewards of the house of christ. for unto them the authoritative dispensation of the word is committed , whereunto the administration of the seals is annexed . for their principal end is , the peculiar confirmation and application of the word preached . and herein there are three things that they are to attend unto . ( . ) the times and seasons of their administration unto the churches edification , especially that of the lords supper whose frequency is enjoined . it is the duty of pastors to consider all the necessary circumstances of their administration , as unto time , place , frequency , order and decency . ( . ) to keep severely unto the institution of christ , as unto the way and manner of their administration . the gradual introduction of uninstituted rites and ceremonies into the church-celebration of the ordinance of the lords supper , ended at length in the idolatry of the mass. herein then , alone , and not in bowing , cringing , and vestments , lies the glory and beauty of these administrations ; namely , that they are compliant with , and expressive of the institution of christ ; nor is any thing done in them , but in express obedience unto his authority . i have received of the lord , that which i delivered unto you , saith the apostle in this case , cor. . . ( . ) to take care that these holy things be administred only unto those who are meet and worthy , according unto the rule of the gospel . those who impose on pastors the promiscuous administration of these divine ordinances , or the application of the seals unto all without difference , do deprive them of one half of their ministerial office and duty . but here it is enquired by some , whether in case a church have no pastor at present , or a teaching elder with pastoral power , whether it may not delegate and appoint the administration of these especial ordinances , unto some member of the church at this or that season , who is meetly qualified for the outward administration of them ; which for the sake of some i shall examine . . no church is compleat in order without teaching officers ; ephes. . , . cor. . , . a church not compleat in order cannot be compleat in administrations ; because the power of administrations depends upon the power of order proportionably . that is , the power of the church depends upon the being of the church . hence the first duty of a church without officers , is to obtain them according to rule . and to endeavour to compleat administrations , without an antecedent compleating of order , is contrary unto the mind of christ , act. . . tit. . . that thou should'st set in order the things that are wanting , and ordain elders in every church . the practice therefore proposed is irregular and contrary to the mind of christ. the order of the church is two fold ; as essential , as organical . the order of the church as essential , and its power thence arising , is , first for its preservation . secondly for its perfection . ( . ) for its preservation , in admission and exclusion of members . ( . ) for its perfection , in the election of officers . no part of this power which belongs to the church as essentially considered , can be delegated , but must be acted by the whole church . they cannot delegate power to some to admit members , so as it should not be an act of the whole church . they cannot delegate power to any to elect officers ; nor any thing else which belongs to them as a church essentially . the reason is ; things that belong unto the essence of any thing , belong unto it formally as such , and so cannot be transferred . the church therefore cannot delegate the power and authority inquired after , should it be supposed to belong to the power of order , as the church is essentially considered ; which yet it doth not . if the church may delegate or substitute others for the discharge of all ordinances whatsoever , without elders or pastors , then it may perfect the saints , and compleat the work of the ministry without them , which is contrary to ephes. . , . and secondly , it would render the ministry only convenient , and not absolutely necessary to the church ; which is contrary to the institution of it . a particular church , in order , as organical , is the adequate subject of all ordinances , and not as essential ; because as essential it never doth nor can enjoy all ordinances , namely the ministry in particular , whereby it is constituted organical . yet on this supposition the church as essentially considered , is the sole adequate subject of all ordinances . though the church be the only subject , it is not the only object of gospel ordinances ; but that is various . for instance , . the preaching of the word ; its first object is the world , for conversion : its next , professors , for edification . . baptism ; it s only object is neither the world nor the members of a particular church ; but professors , with those that are reckoned to them by gods appointment ; that is their infant seed . . the supper ; its object is a particular church only , which is acknowledged ; and may be proved by the institution , one special end of it , and the necessity of discipline thereon depending . ordinances whereof the church is the only subject and the only object , cannot be administred authoritatively , but by officers only . ( . ) because none but christs stewards have authority in and towards his house as such , cor. . . tim. . . matth. . . ( . ) because it is an act of office-authority to represent christ to the whole church , and to feed the whole flock thereby , act. . . pet. . . there are no footsteps of any such practice among the churches of god , who walked in order ; neither in the scripture , nor in all antiquity . but it is objected by those who allow this practice , that if the church may appoint or send a person forth to preach , or appoint a brother to preach unto themselves ; then they may appoint him to administer the ordinance of the supper . answ. here is a mistake in the supposition . the church , that is the body of it , cannot send out any brother authoritatively to preach . two things are required thereunto ; collation of gifts , and communication of office ; neither of which , the church under that consideration can do to one that is sent forth . but where god gives gifts by his spirit , and a call by his providence , the church only complies therewith ; not in communicating authority to the person , but in praying for a blessing upon his work. the same is the case in desiring a brother to teach among them . the duty is moral in its own nature ; the gifts and call are from god alone , the occasion of his exercise is only administred by the church . it is farther added by the same persons , that , if a brother , or one who is a disciple , only may baptize , then he may also administer the lords supper , being desired of the church . answ. the supposition is not granted nor proved , but there is yet a difference between these ordinances ; the object of one being professors as such at large ; the object of the other being professors as members of a particular church . but to return : . it is incumbent on them to preserve the truth or doctrine of the gospel , received and professed in the church ; and to defend it against all opposition . this is one principal end of the ministry , one principal means of the preservation of the faith once delivered unto the saints . this is committed in an especial manner unto the pastors of the churches , as the apostle frequently and emphatically repeats the charge of it unto timothy , and in him unto all , to whom the dispensation of the word is committed , epist. . , , . chap. . , , . chap. . . epist. . , . chap. . , , . the same he giveth in charge unto the elders of the church of ephesus , act. . , , . what he says of himself , that the glorious gospel of the blessed god was committed unto his trust , tim. . . is true of all pastors of churches according to their measure and call ; and they should all aim at the account , which he gives of his ministry herein ; i have fought a good fight , i have finished my course , i have kept the faith , tim. . . the church is the ground and pillar of truth ; and it is so principally in its ministry : and the sinful neglect of this duty , is that which was the cause of most of the pernicious heresies and errors that have infested and ruined the church . those whose duty it was to preserve the doctrine of the gospel entire in the publick profession of it , have many of them spoken perverse things to draw away disciples after them . bishops , presbyters , publick teachers , have been the ring-leaders in heresies . wherefore this duty , especially at this time , when the fundamental truths of the gospel are on all sides impugned from all sorts of adversaries , is in an especial manner to be attended unto . sundry things are required hereunto . as , ( . ) a clear , sound comprehensive knowledge of the entire doctrine of the gospel , attained by all means useful and commonly prescribed unto that end , especially diligent study of the scripture , with fervent prayer for illumination and understanding . men cannot preserve that for others , which they are ignorant of themselves . truth may be lost by weakness , as well as by wickedness . and the defect herein in many is deplorable . ( . ) love of the truth , which they have so learned and comprehended . unless we look on truth as a pearl , as that which is valued at any rate , bought with any price , as that which is better than all the world , we shall not endeavour its preservation with that diligence which is required . some are ready to part with truth at an easie rate ; or to grow indifferent about it , whereof we have multitudes of examples in the days wherein we live . it were easie to give instances of sundry important evangelical truths , which our fore-fathers in the faith contended for with all earnestness , and were ready to seal with their blood , which are now utterly disregarded and opposed by some who pretend to succeed them in their profession . if ministers have not a sense of that power of truth in their own souls , and a taste of its goodness , the discharge of this duty is not to be expected from them . ( . ) a consciencious care and fear of giving countenance or encouragement unto novel opinions , especially such as oppose any truth , of whose power and efficacy , experience hath been had among them that believe . vain curiosity , boldness in conjectures , and readiness to vent their own conceits , have caused no small trouble and damage unto the church . ( . ) learning and ability of mind to discern and disprove the oppositions of the adversaries of the truth , and thereby to stop their mouths , and convince gain-sayers . ( . ) the solid confirmation of the most important truths of the gospel , and whereunto all others are resolved in their ▪ teaching and ministry . men may , and do oft-times prejudice , yea , betray the truth , by the weakness of their pleas for it . ( . ) a diligent watch over their own flocks , against the crafts of seducers from without , or the springing up of any bitter root of error among themselves . ( . ) a concurrent assistance with the elders and messengers of other churches , with whom they are in communion , in the declaration of the faith which they all profess ; whereof we must treat afterwards more at large . it is evident what learning , labour , study , pains , ability and exercise of the rational faculties , are ordinarily required unto the right discharge of these duties . and where men may be useful to the church in other things , but are defective in these , it becomes them to walk and act both circumspectly and humbly , frequently desiring and adhering unto the advice of them whom god hath entrusted with more talents and greater abilities . . it belongs unto their charge and office , diligently to labour for the conversion of souls unto god. the ordinary means of conversion is left unto the church , and its duty it is to attend unto it . yea , one of the principal ends of the institution and preservation of churches , is the conversion of souls ; and where there are no more to be converted , there shall be no more church on the earth . to enlarge the kingdom of christ , to diffuse the light and savour of the gospel , to be subservient unto the calling of the elect , or gathering all the sheep of christ into his fold , are things that god designs by his churches in this world. now the principal instrumental cause of all these , is the preaching of the word ; and this is committed unto the pastors of the churches . it is true , men may be , and often are converted unto god by their occasional dispensation of the word who are not called unto office ; for it is the gospel it self that is the power of god unto salvation , by whomsoever it is administred , and it hath been effectual unto that end , even in the necessary occasional teaching of women . but it is so frequently in the exercise of spiritual gifts , by them who are not stated officers of the church , cor. . , . phil. . , , . pet. . , . but yet this hinders not , but that the administration of the glorious gospel of the blessed god , as unto all the ends of it , is committed unto the pastors of the church . and the first object of the preaching of the gospel , is the world , or the men of it for their conversion . and it is so in the preaching of all them unto whom that work is committed by christ. the work of the apostles and evangelists had this order in it . first , they were to make disciples of men , by the preaching of the gospel unto conversion , and this was their principal work , as paul testifieth , cor. . . and herein were they gloriously instrumental , in laying the foundation of the kingdom of christ all the world over . the second part of their work , was , to teach them that were converted , or made disciples , to do , and observe , all that he did command them . in the pursuit of this part of their commission , they gathered the disciples of christ into churches , under ordinary officers of their own . and although the work of these ordinary officers , pastors , and teachers , be of the same nature with theirs , yet the method of it is changed in them . for their first ordinary work is to conduct and teach all the disciples of christ to do and observe all things appointed by him ; that is to preach unto and watch over their particular flocks , unto whom they do relate . but they are not hereby discharged from an interest in the other part of the work in preaching the word unto the conversion of souls . they are not indeed bound unto the method of the apostles and evangelists ; yea , they are by virtue of their office , ordinarily excluded from it . after a man is called to be a pastor of a particular church , it is not his duty to leave that church , and go up and down to preach for the conversion of strangers . it is not , i say , ordinarily so , for many cases may fall out wherein the edification of any particular church is to give way unto the glory of christ , with respect unto the calling of all the members of the church catholick . but in the discharge of the pastoral office , there are many occasions of preaching the word unto the conversion of souls . as , ( . ) when any that are unconverted do come into the assemblies of the church , and are there wrought upon by the power of the word , whereof we have experience every day . to suppose that a man at the same time , and in the same place preaching unto one congregation , should preach to some of them , namely those that are of the church whereunto he relates , as a minister with ministerial authority ; and to others only by virtue of a spiritual gift , which he hath received , is that which no man can distinguish in his own conscience , nor is there any colour of rule or reason for it . for though pastors , with respect unto their whole office , and all the duties of it , whereof many can have the church only for their object , are ministers in office unto the church , and so ministers of the church ; yet are they ministers of christ also ; and by him it is , and not by the church , that the preaching of the gospel is committed unto them . and it is so committed , as that by virtue of their office they are to use it unto all its ends , in his way and method , whereof the conversion of sinners is one . and for a man to conceive of himself in a double capacity whilst he is preaching to the same congregation , is that which no mans experience can reach unto . ( . ) in occasional preaching in other places , whereunto a pastor of a church may be called and directed by divine providence . for , although we have no concernment in the figment of an indelible character accompanying sacred orders ; yet we do not think that the pastoral office is such a thing as a man must leave behind him every time he goes from home ; or that it is in his own power , or in the power of all men in the world , to devest him of it , unless he be dismissed or deposed from it by christ himself , through the rule of his word . where-ever a true minister preacheth , he preacheth as a minister ; for , as such the administration of the gospel is committed unto him , as unto all the ends of it ; whereof , the chief as was said , is the conversion of souls . yea , of such weight is it , that the conveniency and edification of particular churches , ought to give place unto it . when therefore there are great opportunities , and providential calls for the preaching of the gospel unto the conversion of souls , and the harvest being great there are not labourers sufficient for it ; it is lawful , yea , it is the duty of pastors of particular churches , to leave their constant attendance on their pastoral charge in those churches , at least for a season , to apply themselves unto the more publick preaching of the word unto the conversion of the souls of men. nor will any particular church be unwilling hereunto , which understands that even the whole end of particular churches is but the edification of the church catholick ; and that their good and advantage is to give place unto that of the glory of christ in the whole . the good shepherd will leave the ninety and nine sheep , to seek after one that wanders ; and we may certainly leave a few for a season , to seek after a great multitude of wanderers , when we are called thereunto by divine providence . and i could heartily wish that we might have a trial of it at this time . the ministers who have been most celebrated , and that deservedly in the last ages , in this and the neighbour nations , have been such as whose ministry god made eminently successful unto the conversion of souls . to affirm that they did not do their work as ministers and by virtue of their minsterial office , is to cast away the crown , and destroy the principal glory of the ministry . for my own part , if i did not think my self bound to preach as a minister , and as a minister authorized in all places , and on all occasions when i am called thereunto , i think i should never preach much more in this world. nor do i know at all what rule they walk by , who continue publick constant preaching for many years , and yet neither desire nor design to be called unto any pastoral office , in the church . but i must not here insist on the debate of these things . . it belongs unto men on the account of their pastoral office , to be ready , willing , and able , to comfort , relieve and refresh those that are tempted , tossed , wearied with fears and grounds of disconsolation in times of trial and desertion . the tongue of the learned is required in them , that they should know how to speak a word in season unto him that is weary . one excellent qualification of our lord jesus christ , in the discharge of his priestly office now in heaven , is , that he is touched with a sense of our infirmities , and knows how to succour them that are tempted . his whole flock in this world , are a company of tempted ones . his own life on the earth , he calls the time of his temptation . and those who have the charge of his flock under him , ought to have a sense of their infirmities , and endeavour in an especial manner to succour them that are tempted . but amongst them , there are some always that are cast under darkness and disconsolations in a peculiar manner ; some at the entrance of their conversion unto god , whilst they have a deep sense of the terrour of the lord , the sharpness of conviction , and the uncertainty of their condition . some are relapsed into sin or omissions of duties ; some under great , sore and lasting afflictions ; some upon pressing , urgent , particular occasions ; some on sovereign , divine desertions ; some through the buffetings of satan , and the injections of blasphemous thoughts into their minds , with many other occasions of an alike nature . now the troubles , disconsolations , dejections and fears that arise in the minds of persons in these exercises and temptations , are various , oftentimes urged and fortified with subtil arguing , and fair pretences , perplexing the souls of men almost to despair and death . it belongs unto the office and duty of pastors . . to be able rightly to understand the various cases that will occurr of this kind , from such principles and grounds of truth and experience , as will bear a just confidence in a prudent application unto the relief of them concerned . the tongue of the learned to know how to speak a word in season to him that is weary . it will not be done by a collection and determination of cases , which yet is useful it its place . for hardly shall we meet with two cases of this kind , that will exactly be determined by the same rule ; all manner of circumstances giving them variety . but a skill , understanding and experience in the whole nature of the work of the spirit of god on the souls of men ; of the conflict that is between the flesh and the spirit ; of the methods and wiles of satan , of the wiles of principalities and powers or wicked spirits in high places ; of the nature , and effects and ends of divine desertions , with wisdom to make application out of such principles , of fit medicines and remedies unto every sore and distemper , are required hereunto . these things are by some despised , by some neglected , by some looked after only in stated cases of conscience ; in which work it is known that some have horribly debauched their own consciences and others , to the scandal and ruine of religion , so far as they have prevailed . but not to dispute how far such helps as books written of cases of conscience , may be useful herein , which they may be greatly unto those who know how to use them aright ; the proper ways whereby pastors and teachers must obtain this skill and understanding , is , by diligent study of the scriptures , meditation thereon , fervent prayer , experience of spiritual things , and temptations in their own souls , with a prudent observation of the manner of gods dealing with others , and the ways of the opposition made to the work of his grace in them . without these things all pretences unto this ability and duty of the pastoral office are vain ; whence it is , that the whole work of it is much neglected . . to be ready and willing to attend unto the especial cases that may be brought unto them , and not to look on them as unnecessary diversions ; whereas a due application unto them , is a principal part of their office and duty . to discountenance , to discourage any from seeking relief in perplexities of this nature , to carry it towards them with a seeming moroseness and unconcernedness , is to turn that which is lame out of the way , to push the diseased , and not at all to express the care of christ towards his flock , isa. . . yea , it is their duty to hearken after them who may be so exercised , to seek them out , to give them their counsel and directions on all occasions . . to bear patiently and tenderly with the weakness , ignorance , dulness , slowness to believe and receive satisfaction , yea , it may be , impertinencies in them that are so tempted . these things will abound amongst them , partly from their natural infirmities , many being weak , and perhaps froward ; but especially from the nature of their temptations , which are suited to disorder and disquiet their minds , to fill them with perplexed thoughts , and to make them jealous of every thing wherein they are spiritually concerned . and if much patience , meekness and condescention , be not exercised towards them , they are quickly turned out of the way . in the discharge of the whole pastoral office , there is not any thing or duty that is of more importance , nor wherein the lord jesus christ is more concerned , nor more eminently suited unto the nature of the office it self , than this is . but , whereas it is a work or duty , which because of the reasons mentioned , must be accompanied with the exercise of humility , patience , self-denial and spiritual wisdom , with experience , with wearisome diversions from other occasions ; those who had got of old the conduct of the souls of men into their management , turned this whole part of their office and duty into an engine they called articular confession , whereby they wrested the consciences of christians to the promotion of their own ease , wealth , authority , and oft-times to worse ends . . a compassionate suffering , with all the members of the church in all their trials and troubles , whether internal , or external , belongs unto them in the discharge of their office. nor is there any thing that renders them more like unto jesus christ , whom to represent unto the church , is their principal duty . the view and consideration by faith of the glory of christ in his compassion with his suffering members , is the principal spring of consolation unto the church in all its distresses . and the same spirit , the same mind herein , ought , according to their measure , to be in all that have the pastoral office committed unto them . so the apostle expresseth it in himself : who is weak , and i am not weak ? who is offended , and i burn not ? cor. . . and unless this compassion and goodness do run through the discharge of their whole office , men cannot be said to be evangelical shepherds , nor the sheep said in any sense to be their own . for those who pretend unto the pastoral office , to live , it may be , in wealth and pleasure , regardless of the sufferings and temptations of their flock , or of the poor of it ; or related unto such churches , as wherein it is impossible that they should so much as be acquainted with the state of the greatest part of them , is not answerable unto the institution of their office , nor to the design of christ therein . . care of the poor , and visitation of the sick , are parts of this duty , commonly known , though commonly neglected . . the principal care of the rule of the church is incumbent on the pastors of it . this is the second general head of the power and duty of this office , whereunto many things in particular do belong . but because i shall treat afterwards of the rule of the church by it self distinctly , i shall not here insist upon it . . there is a communion to be observed among all the churches of the same faith and profession in any nation . wherein it doth consist , and what is required thereunto , shall be afterwards declared . the principal care hereof , unto the edification of the churches , is incumbent on the pastors of them . whether it be exercised by letters of mutual advice , of congratulation or consolation , or in testimony of communion with those who are called to office in them , or whether it be by convening in synods for consultation of their joint concernments , ( which things made up a great part of the primitive ecclesiastical polity ; ) their duty it is to attend unto it , and to take care of it . . that wherewith i shall close these few instances of the pastoral charge and duty , is , that without which all the rest will neither be useful unto men , nor be accepted with the great shepherd christ jesus . and that is an humble , holy , exemplary conversation in all godliness and honesty . the rules and precepts of the scripture , the examples of christ and his apostles , with that of the bishops or pastors of the primitive churches , and the nature of the thing it self , with the religion which we do profess , do undeniably prove this duty to be necessary and indispensable in a gospel ministry . it were an easie thing to fill up a volume with ancient examples unto this purpose ; with testimonies of the scripture and first writers among christians , with examples of publick and private miscarriages herein , with evident demonstration , that the ruine of christian religion in most nations where it hath been professed , and so of the nations themselves , hath proceeded from the ambition , pride , luxury , vncleanness , profaneness , and otherways vitious conversations of those who have been called the clergy . and in daily observation , it is a thing written with the beams of the sun , that whatever else be done in churches , if the pastors of them or those who are so esteemed , are not exemplary in gospel obedience and holiness , religion will not be carried on and improved among the people , if persons , light or prophane in their habits , garbs and converse , corrupt in their communication , unsavoury and barren as unto spiritual discourse ; if such as are covetous , oppressive and contentious ; such as are negligent in holy duties in their own families , and so cannot stir up others unto diligence therein ; much more , if such as are openly sensual , vitious and debauched ; are admitted into this office , we may take our leave of all the glory and power of religion , among the people committed unto their charge . to handle this property or adjunct of the pastoral office , it were necessary distinctly to consider and explain all the qualifications assigned by the apostle as necessary unto bishops and elders , evidenced as previously necessary unto the orderly call of them unto this office , tim. . , , , , , . tit. . , , , . which is a work not consistent with my present design to engage in . these are some instances of the things wherein the office-duty of pastors of the church doth consist . they are but some of them , and those only proposed , not pursued and pressed with the consideration of all those particular duties , with the manner of their performance , way of management , motives and enforcements , defects and causes of them , which would require a large discourse . these may suffice unto our present purpose ; and we may derive from them the ensuing brief considerations . . a due meditation and view of these things , as proposed in the scripture , is enough to make the wisest , the best of men , and the most diligent in the discharge of the pastoral office , to cry out with the apostle , and who is sufficient for these things ? this will make them look well to their call and entrance into this office , as that alone which will bear them out and justify them in the susception of it . for no sense of insufficiency can utterly discourage any in the undertaking of a work , which he is assured that the lord christ calls him unto . for where he calls to a duty , he gives competent strength for the performance of it . and when we say , under a deep sense of our own weakness , who is sufficient for these things ; he doth say , my grace is sufficient for you . . although all the things mentioned , do plainly , evidently and undeniably belong unto the discharge of the pastoral office , yet in point of fact we find by the success , that they are very little considered by the most that seek after it . and the present ruine of religion , as unto its power , beauty and glory in all places , ariseth principally from this cause , that multitudes of those who undertake this office , are neither in any measure fit for it , nor do either conscientiously attend unto , or diligently perform the duties that belong unto it . it ever was , and every will be true in general ; like priest , like people . . whereas the account which is to be given of this office , and the discharge of it at the last day unto jesus christ , the consideration whereof had a mighty influence upon the apostles themselves , and all the primitive pastors of the churches , is frequently proposed unto us , and many warnings given us thereon in the scripture ; yet it is apparent they are but few who take it into due consideration . in the great day of christs visitation , he will proceed on such articles as those here laid down , and others expressed in the scripture , and not at all on those which are now enquired upon in our episcopal visitations . and if they may be minded of their true interest and concern , whilst they possess the places they hold in the church , without offence , i would advise them to conform their enquiries in their visitations , unto those , which they cannot but know the lord christ will make in the great day of his visitation , which doth approach : this i think but reasonable . in the mean time , for those who desire to give up their account with joy and confidence , and not with grief and confusion ; it is their wisdom and duty continually to bear in mind what it is that the lord christ requires of them in the discharge of their office. to take benefices , to perform legal ▪ duties by themselves or others , is not fully compliant with what pastors of churches are called unto . . it is manifest also from hence , how inconsistent it is with this office , and the due discharge of it , for any one man to undertake the relation of a pastor unto more churches than one , especially if far distant from one another . an evil this is , like that of mathematical prognostications at rome , always condemned and always retained . but one view of the duties incumbent on each pastor , and of whose diligent performance he is to give an account at the last day , will discard this practice from all approbation in the minds of them that are sober . however , it is as good to have ten churches at once , as having but one , never to discharge the duty of a pastor towards it . . all churches may do well to consider the weight and burden that lies upon their pastors and teachers , in the discharge of their office , that they may be constant in fervent prayers and supplications for them ; as also to provide , what lies in them , that they may be without trouble and cares about the things of this life . . there being so many duties necessary unto the discharge of their office , and those of such various sorts and kinds , as to require various gifts and abilities unto their due performance , it seems very difficult to find a concurrence of them in any own person , in any considerable degree , so as that it is hard to conceive how the office it self should be duly discharged . i answer , ( . ) the end both of the office , and of the discharge of it , is the due edification of the church : this therefore gives them their measure . where that is attained , the office is duly discharged , though the gifts whereby men are enabled thereunto , be not eminent . ( . ) where a man is called unto this office , and applieth himself sincerely unto the due discharge of it , if he be evidently defective with respect to any especial duty or duties of it , that defect is to be supplied by calling any other unto his assistance in office , who is qualified to make that supply unto the edification of the church . and the like must be said concerning such pastors , as through age or bodily weakness are disabled from attendance unto any part of their duty ; for still the edification of the church is that , which in all these things , is in the first place to be provided for . . it may be enquired , what is the state of those churches , and what relation , with respect unto communion , we ought to have unto them whose pastors are evidently defective in , or neglective of these things , so as that they are not in any competent measure attended unto . and we may in particular instance in the first and the last of the pastoral duties before insisted on . suppose a man be no way able to preach the word unto the edification of them that are pleaded to be his flock ; or having any ability , yet doth not , will not give himself unto the word and prayer , or not labour in the word and doctrine , unto the great prejudice of edification : and suppose the same person be openly defective , as unto an exemplary conversation , and on the contrary , layeth the stumbling block of his own sins and follies before the eyes of others ; what shall we judge of his ministry , and of the state of that church whereof he is a constituent part , as its ruler ? i answer , . i do not believe it is in the power of any church really to conferr the pastoral office by virtue of any ordination whatever , unto any who are openly and evidently destitute of all those previous qualifications which the scripture requireth in them who are to be called unto this office. there is indeed a latitude to be allowed in judging of them in times of necessity and great penury of able teachers ; so that persons in holy ministry , design the glory of god and the edification of the church , according to their ability . but otherwise there is a nullity in the pretended office. . where any such are admitted through ignorance or mistake , or the usurpation of undue power over churches , in imposing ministers on them , there is not an absolute nullity in their administrations , until they are discovered and convicted by the rule and law of christ. but if on evidence hereof , the people will voluntarily adhere unto them , they are partakers of their sins , and do what in them lies to vn-church themselves . . where such persons are by any means placed as pastors in or over any churches , and there is no way for the removal or reformation , it is lawful unto , it is the duty of every one who takes care of his own edification and salvation , to withdraw from the communion of such churches , and to join with such as wherein edification is better provided for . for , whereas this is the sole end of churches , of all their offices , officers and administrations ; it is the highest folly to imagine that any disciple of christ , can be , or is obliged by his authority to abide in the communion of such churches , without seeking relief in the ways of his appointment , wherein that end is utterly overthrown . . where the generality of churches in any kind of association are headed by pastors defective in these things , in the matter declared , there all publick church-reformation is morally impossible ; and it is the duty of private men to take care of their own souls , let churches and church-men say what they please . some few things may yet be enquired into , with reference unto the office of a pastor in the church : as , . whether a man may be ordained a pastor or a minister , without relation unto any particular church , so as to be invested with office-power thereby . it is usually said , that a man may be ordained a minister unto , or of the catholick church , or to convert infidels , although he be not related unto any particular flock or congregation . i shall not at present discuss sundry things about the power and way of ordination which influence this controversy , but only speak briefly unto the thing it self : and , . it is granted , that a man endowed with spiritual gifts for the preaching of the gospel , may be set apart by fasting and prayer unto that work , when he may be orderly called unto it in the providence of god. for , ( . ) such an one hath a call unto it materially in the gifts which he hath received , warranting him unto the exercise of them for the edification of others , as he hath occasion , pet. . , . cor. . . setting apart unto an important work by prayer is a moral duty , and useful in church affairs in an especial manner , act. . . ( . ) a publick testimony unto the approbation of a person undertaking the work of preaching , is necessary . ( . ) unto the communion of churches , that he may be received in any of them as is occasion ; of which sort were the letters of recommendation in the primitive church , cor. . . cor. . . joh. . ( . ) unto the safety of them , amongst whom he may exercise his gifts , that they be not imposed on by false teachers or seducers . nor would the primitive church allow , nor is it allowable in the communion of churches , that any person not so testified unto , not so sent and warranted , should undertake constantly to preach the gospel . . such persons so set apart and sent , may be esteemed ministers in the general notion of the word , and may be useful in the calling and planting of churches , wherein they may be instated in the pastoral office. this was originally the work of evangelists , which office being ceased in the church , ( as shall be proved elsewhere ) the work may be supplied by persons of this sort . . no church whatever hath power to ordain men ministers for the conversion of infidels . since the cessation of extraordinary officers and offices , the care of that work is devolved meerly on the providence of god , being left without the verge of church-institutions . god alone can send and warrant men for the undertaking of that work. nor can any man know , or be satisfied in a call unto that work , without some previous guidance of divine providence leading him thereunto . it is indeed the duty of all the ordinary ministers of the church , to diffuse the knowledge of christ and the gospel unto the heathen and infidels , among whom , or near unto whom their habitation is cast ; and they have all manner of divine warranty for their so doing ; as many worthy persons have done effectually in new england . and it is the duty of every true christian , who may be cast among them by the providence of god , to instruct them according unto his ability in the knowledge of the truth : but it is not in the power of any church , or any sort of ordinary officers , to ordain a person unto the office of the ministry for the conversion of the heathen , antecedently unto any designation by divine providence thereunto . . no man can be properly or compleatly ordained unto the ministry , but he is ordained unto a determinate office ; as a bishop , an elder , a pastor . but this no man can be , but he who is ordained in and unto a particular church . for the contrary practice , . would be contrary to the constant practice of the apostles , who ordained no ordinary officers , but in and unto particular churches , which were to be their proper charge and care , act. . . tit. . . nor is there mention of any ordinary officers in the whole scripture , but such as were fixed in the particular churches where-unto they did relate , act. . . phil. . . revel . . . nor was any such practice known or heard of in the primitive church : yea , . it was absolutely forbidden in the ancient church , and all such ordinations declared null , so as not to communicate office-power or give any ministerial authority . so it is expresly in the first canon ▪ of the council of chalcedon , and the council decrees , that all imposition of hands , in such cases , is invalid and of no effect . yea , so exact and careful were they in this matter , that if any one , for any just cause , as he judged himself , did leave his particular church or charge , they would not allow him the name or title of a bishop , or to officiate occasionally in that church , or any where else . this is evident in the case of eustathius a bishop of pamphilia . the good man finding the discharge of his office very troublesome , by reason of secular businesses that it was incumbred withal , and much opposition , with reproach that befell him from the church it self , of his own accord laid down and resigned his charge , the church choosing one theodorus in his room . but afterwards he desired , that though he had left his charge , he might retain the name , title and honour of a bishop : for this end he made a petition unto the council of ephesus , who , as themselves express it , in meer commiseration unto the old man , condescended unto his desire as unto the name and title , but not as unto any office-power , which they judge , related absolutely unto a particular charge , epist. can. ephes. . ad synod . in pamphil. . such ordination wants an essential constitutive cause , and part of the collation of office-power , which is the election of the people , and is therefore invalid . see what hath been proved before unto that purpose . . a bishop , an elder , a pastor , being terms of relation , to make any one so without relation unto a church , a people , a flock , is to make him a father who hath no child , or an husband who hath no wife , a relate without a correlate , which is impossible , and implies a contradiction . . it is inconsistent with the whole nature and end of the pastoral office. whoever is duly called , set apart or ordained unto that office , he doth therein and thereby take on himself the discharge of all the duties belonging thereunto , and is obliged to attend diligently unto them . if then we will take a view of what hath been proved before to belong unto this office , we shall find , that not the least part , scarce any thing of it , can be undertaken and discharged by such as are ordained absolutely without relation unto particular churches . for any to take upon them to commit an office unto others , and not at the same time charge them with all the duties of that office and their immediate attendance on them ; or for any to accept of an office and office-power , not knowing when or where to exert the power or perform the duties of it , is irregular . in particular , ruling is an essential part of the pastoral office , which they cannot attend unto who have none to be ruled by them . . may a pastor remove from one congregation unto another ? this is a thing also which the ancient church made great provision against . for when some churches were encreased in members , reputation , privileges and wealth above others , it grew an ordinary practice for the bishops to design and endeavour their own removal from a less unto a greater benefice . this is so severely interdicted in the councils of nice and chalcedon , as that they would not allow that a man might be a bishop or presbyter in any other place , but only in the church wherein he was originally ordained : and therefore , if any did so remove themselves , decreed , that they should be sent home again , and there abide , or cease to be church-officers , council . nicea , can. , . chalced. can. , . pluralities , as they are called , and open contending for ecclesiastical promotions , benefices and dignities , were then either unknown , or openly condemned . yet it cannot be denied , but that there may be just causes of the removal of a pastor from one congregation unto another : for , whereas the end of all particular churches is to promote the edification of the catholick church in general ; where , in any especial instance , such a removal is useful unto that end , it is equal it should be allowed . cases of this nature may arise from the consideration of persons , places , times , and many other circumstances that i cannot insist on in particular . but that such removals may be without offence , it is required that they be made , ( . ) with the free consent of the churches concerned . ( . ) with the advice of other churches , or their elders , with whom they walk in communion . and of examples of this kind , or of the removal of bishops or pastors from one church to another in an orderly manner , by advice and counsel for the good of the whole churth , there are many instances in the primitive times . such was that of gregory naz. removed from casima to constantinople , though i acknowledge it had no good success , . may a pastor voluntarily , or of his own accord , resign and lay down his office , and remain in a private capacity ? this also was judged inconvenient , if not unlawful , by the first synod of ephesus , in the case of eustathius . he was , as it appears , an aged man , one that loved his one peace and quietness , and who could not well bear the oppositions and reproaches which he met withal from the church or some in it ; and thereon , solemnly upon his own judgment , without advice , laid down and renounced his office in the church , who , thereupon chose a good man in his room . yet did the synod condemn this practice , and that not without weighty reasons , whereby they confirmed their judgment . but yet no general rule can be established in this case ; nor was the judgment or practice of the primitive church precise herein . clemens , in his epistle to the church of corinth , expresly adviseth those on whose occasion there was disturbance and divisions in the church , to lay down their office and withdraw from it . gregory nazianzen did the same at constantinople , and protesteth openly , that although he were himself innocent and free from blame , as he truly was , and one of the greatest men of his age , yet he would depart or be cast out , rather than they should not have peace among them ; which he did accordingly , orat. . & vit . nazian . and afterward a synod at constantinople under photius , concluded , that in some cases it is lawful , can. . wherefore , . it seems not to be lawful so to do , meerly on the account of weakness of work and labour , though occasioned by age , sickness , or bodily distempers . for no man is any way obliged to do more than he is able , with the regular preservation of his life ; and the church is obliged to be satisfied with the conscientious discharge of what abilities a pastor hath ; otherwise providing for it self in what is wanting . . it is not lawful , meerly on a weariness of , and despondency under opposition and reproaches ; which a pastor is called and obliged to undergo for the good and edification of the flock , and not to faint in the warfare wereto he is called . these two were the reasons of eustathius at perga , which were disallowed in the council at ephesus : but , . it is lawful in such an incurable decay of intellectual abilities , as whereon a man can discharge no duty of the pastoral office unto the edification of the church . . it is lawful , in case of incurable divisions in the church constantly obstructing its edification , and which cannot be removed whilst such a one continues in his office , though he be no way the cause of them . this is the case wherein clemens gives advice , and whereof gregory gave an example in his own practice . but this case and its determination , will hold only where the divisions are incurable by any other ways and means . for if those who cause such divisions may be cast out of the church , or the church may withdraw communion from them ; or if there be divisions in fixed parties and principles , opinions or practices , they may separate into distinct communion ; in such cases this remedy , by the pastors laying down his office , is not to be made use of ; otherwise all things are to be done for edification . . it may be lawful , where the church is wholly negligent in its duty , and persists in that negligence after admonition , in providing , according to their abilities , for the outward necessity of their pastor and his family . but this case cannot be determined without the consideration of many particular circumstances . . where all or many of these causes concurr , so as that a man cannot cheerfully and comfortably go on in the discharge of his office , especially , if he be pressed in point of conscience through the churches non-compliance with their duty , with respect unto any of the institutions of christ : and if the edification of the church , which is at present obstructed , may be provided for in their own judgment after a due manner ; there is no such grievous yoke laid by the lord christ on the necks of any of his servants , but that such a person may peaceably lay down his office in such a church , and either abide in a private station , or take the care of another church , wherein he may discharge his office ( being yet of ability ) unto his own comfort , and their edification . chap. vi. of the office of teachers in the church , or an enquiry into the state , condition , and work of those called teachers in the scripture . the lord christ hath given unto his church pastors and teachers , ephes. . . he hath set in the church , first , apostles , secondarily , prophets , thirdly , teachers , cor. . . in the church that was at antioch there were prophets and teachers , act. . . and their work is both described and assigned unto them , as we shall see afterwards . but the thoughts of learned men , about those who in the scripture are called teachers , are very various ; nor is the determination of their state and condition easie or obvious , as we shall find in our enquiry . if there were originally a distinct office of teachers in the church , it was lost for many ages : but yet there was always a shadow or appearance of it retained , first in publick catechists , and then in doctors or professors of theology in the schools belonging unto any church . but this , as unto the title of doctor or teacher , is but a late invention . for the occasion of it rose about the year of christ , . lotharius the emperor having found in italy a copy of the roman civil law , and being greatly taken with it , he ordained that it should be publickly taught and expounded in the schools . this he began by the direction of imerius , his chancellor at bononia ; and to give encouragement unto this employment , they ordained , that those who were the publick professors of it should be solemnly created doctors , of whom bulgarus hugolinus , with others , were the first . not long after , this rite of creating doctors was borrowed of the lawyers by divines , who publickly taught divinity in their schools . and this imitation first took place in bononia , paris and oxford . but this name is since grown a title of honour to sundry sorts of persons , whether unto any good use or purpose , or no , i know not ; but it is in use , and not worth contending about , especially , if as unto some of them , it be fairly reconcileable unto that of our saviour , matth. . . but the custom of having in the church teachers , that did publickly explain and vindicate the principles of religion , is far more ancient , and of known usage in the primitive churches . such was the practice of the church of alexandria in their school , wherein the famous panlaenus , origen and clemens were teachers ; an imitation whereof was continued in all ages of the church . and indeed , the continuation of such a peculiar work and employment , to be discharged in manner of an office , is an evidence , that originally there was such a distinct office in the church . for , although in the roman church they had instituted sundry orders of sacred officers , borrowed from the jews or gentiles , which have no resemblance unto any thing mentioned in the scripture ; yet sundry things abased and corrupted by them in church-officers , took their occasional rise from what is so mentioned . there are four opinions concerning those who are called by this name in the new testament . . some say , that no office at all is denoted by it ; it being only a general appellation of those that taught others , whether constantly or occasionally . such were the prophets in the church of corinth , that spake occasionally and in their turns , cor. . which is that which all might do who had ability for it , v. . , . . some say , it is only another name for the same office with that of a pastor , and so not to denote any distinct office ; of which mind hierom seems to be , ephes. . . others allow , that it was a distinct office , whereunto some were called and set apart in the church , but it was only to teach ( and that in a peculiar manner ) the principles of religion , but had no interest in the rule of the church , or the administration of the sacred mysteries ; so the pastor in the church was to rule and teach , and administer the sacred mysteries : the teacher to teach or instruct only , but not to rule , nor dispense the sacraments ; and the ruling elder to rule only , and neither to preach nor administer sacraments ; which hath the appearance of order , both useful and beautiful . . some judge , that it was a distinct office , but of the same nature and kind with that of the pastor , endowed with all the same powers , but differenced from it with respect unto gifts , and a peculiar kind of work allotted unto it : but this opinion hath this seeming disadvantage , that the difference between them is so small , as not to be sufficient to give a distinct denomination of officers , or to constitute a distinct office. and it may be , such a distinction in gifts will seldom appear , as that the church may be guided thereby in their choice of meet persons unto distinct offices . but scripture-testimony and rule must take place ; and i shall briefly examine all these opinions . . the first is , that this is not the name of any officer , nor is a teacher , as such , any officer in the church ; but it is used only as a general name for any that teach on any account the doctrine of the gospel . i do not indeed know of any who have in particular contended for this opinion ; but i observe that very many expositors take no farther notice of them , but as such . this seems to me to be most remote from the truth . it is true , that in the first churches , not only some , but all who had received spiritual light in the gifts of knowledge and utterance , did teach and instruct others as they had opportunity , pet. . , , , . hence , the heathen philosophers , as celsus in particular , objected to the christians of old , that they suffered sutlers , and weavers , and coblers to teach among them , which , they who knew that paul himself , their great apostle , wrought at a trade not much better , were not offended at . of this sort were the disciples mentioned , act. . . so was aquila , act. . . and the many prophets in the church of corinth , epist. chap. . . but , . the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not used in the new testament but for a teacher with authority . the apostle john tells us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . or as it is written , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mark , . . which in mixed dialect was the same with rabbi : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were then in use for the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; of which see job . . isa. . . now the constant signification of these words , is , a master in teaching , a teacher with authority . nor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the new testament , but for such a one . and therefore those who are called teachers , were such as were set apart unto the office of teaching , and not such as were so called from an occasional work or duty . . teachers are numbred among the officers , which christ hath given unto , and set in the church , ephes. . . cor. . . so that originally church-officers were intended by them , is beyond contradiction . . they are mentioned as those , who with others did preside in the church , and join in the publick ministrations of it , act. . , . . they are charged to attend unto the work of teaching , which none can be , but they whose office it is to teach , rom. . . it is therefore undeniable , that there is such an office as that of a teacher mentioned in the scripture . the second opinion is , that although a teacher be a church-officer , yet no distinct office is intended in that denomination . it is , say they , only another name for a pastor , the office being one and the same , the same persons being both pastors and teachers , or called by these several names , as they have other titles also ascribed unto them . so it is fallen out , and so it is usual in things of this nature , that men run into extreams ; truth pleaseth them not . in the first deviation of the church from its primitive institution , there were introduced , sundry offices in the church that were not of divine institution , borrowed partly of the jews , and partly of the gentiles , which issued in the seven orders of the church of rome . they did not utterly reject any that were of a divine original , but retained some kind of figure , shadow or image of them . but they brought in others that were meerly of their own invention . in the rejection of this exorbitancy , some are apt to run into the other extreme . they will deny and reject some of them that have a divine warranty for their original . howbeit , they are not many , nor burthensome : yea , they are all such , as without the continuation of them , the edification of the church cannot be carried on in a due manner . for unto the beauty and order of the church in its rule and worship , it is required , not only that there be many officers in each church , but also that they be of sundry sorts ; all harmony in things natural , political and ecclesiastical , arising from variety with proportion . and he that shall with calmness , and without prejudice , consider the whole work that is to be done in churches , with the end of their institution , will be able to understand the necessity of pastors , teachers , ruling-elders and deacons , for those ends , and no other . and this i hope i shall demonstrate in the consideration of these respective offices , with the duties that belong unto them , as i have considered one of them already . wherefore , as unto the opinion under present consideration , i say , . in the primitive church , about the end of the second century , before there was the least attempt to introduce new officers into the church , there were persons called unto the office and work of publick teaching , who were not pastors , nor called unto the administration of other ordinances . those of this sort , in the church of alexandria , were , by reason of their extraordinary abilities , quickly of great fame and renown . their constant work was publickly unto all comers , believers and unbelievers , to explain and teach the principles of christian religion , defending and vindicating it from the opposition of its heathen adversaries , whether atheists or philosophers . this had never been so exactly practised in the church , if it had not derived from divine institution . and of this sort is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the catechist , intended by the apostle , gal. . . for it is such an one as constantly labours in the work of preaching , and hath those who depend upon his ministry therein ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that are taught or catechised by him . for , hence alone it is that maintenance is due unto him for his work. let the catechised communicate unto the cathechist , the taught unto the teacher in all good things . and it is not the pastor of the church that he intends , for he speaks of him in the same case in another manner , and no where only with respect unto teaching alone . . there is a plain distinction between the offices of a pastor and a teacher , ephes. . . some pastors and teachers . this is one of the instances wherein men try their wits , in putting in exceptions unto plain scripture testimonies , as some or other do in all other cases ; which if it may be allowed , we shall have nothing left us certain in the whole book of god. the apostle enumerates distinctly all the teaching officers of the church , both extraordinary and ordinary . it is granted , that there is a difference between apostles , prophets and evangelists , but there is none , say some , between pastors and teachers ; which are also named distinctly . why so ? because there is an interposition of the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between those of the former sort , and not between pastors and teachers ; a very weak consideration to controul the evidence of the design of the apostle in the words . we are not to prescribe unto him how he shall express himself . but this i know , that the discretive and copulative conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , between pastors and teachers , doth no less distinguish them the one from the other , than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before made use of . and this i shall confirm from the words themselves . . the apostle doth not say pastors or teachers , which in congruity of speech should have been done , if the same persons and the same office were intended . and the discretive particle in the close of such an enumeration of things distinct , as that in this place , is of the same force with the other notes of distinction before used . . after he hath named pastors he nameth teachers with a note of distinction . this must contain either the addition of a new office , or be an interpretation of what went before ; as if he had said pastors , that is , teachers . if it be the latter , then the name of teachers must be added , as that which was better known than that of pastors , and more expressive of the office intended . it is declared who are meant by pastors in calling them teachers ; or else the addition of the word is meerly superfluous . but this is quite otherwise ; the name of pastor being more known as unto the indigitation of office-power and care , and more appropriated thereunto than that of teacher ; which is both a common name , not absolutely appropriated unto office , and respective of one part of the pastoral office and duty only . . no instance can be given in any place where there is an enumeration of church-officers , either by their names , as cor. . . or by their work , as rom. . , , . or by the offices themselves , as phil. . . of the same officer , at the same time to be expressed under various names , which indeed must needs introduce confusion into such an enumeration . it is true , the same officers are in the scripture called by several names , as pastors , bishops , presbyters , but if it had been said any where , that there were in the church bishops and presbyters , it must be acknowledged that they were distinct officers , as bishops and deacons are , phil. . . . the words in their first notion , are not synonymous ; for all pastors are teachers , but all teachers are not pastors ; and therefore the latter cannot be exegetical of the former . dly . as these teachers are so called and named in contradistinction unto pastors in the same place , so they have distinct office-works and duties assigned unto them in the same place also ; rom. . . he that teacheth on teaching ; he that exhorteth on exhortation . if they have especial works to attend unto distinctly , by virtue of their offices , then are their offices distinctly also ; for from one there is an especial obligation unto one sort of duties , and to another sort from the other . thly . these teachers are set in the church as in a distinct office from that of prophets ; secondarily , prophets , thirdly , teachers , cor. . . and so they are mentioned distinctly in the church of antioch , act. . . there were in the church at antioch prophets and teachers . but in both places pastors are comprized under the name of prophets ; exhortation being an especial branch of prophecy , rom. . , , . . there is a peculiar institution of maintenance for these teachers , which argues a distinct office , gal. . . from all these considerations , it appears , that the teachers mentioned in the scripture , were officers in the church distinct from pastors . for they are distinguished from them , ( . ) by their name , declarative of the especial nature of their office. ( . ) by their peculiar work , which they are to attend unto , in teaching by virtue of office. ( . ) by the distinct placing in the church as peculiar officers in it , distinct from prophets or pastors . ( . ) by the especial constitution of their necessary maintenance . ( . ) by the necessity of their work to be distinctly carried on in the church . which may suffice for the removal of the second opinion . the third is , that teachers are a distinct office in the church , but such whose office , work and power , is confined unto teaching only , so as that they have no interest in rule or the administration of the sacraments . and , . i acknowledge that this seems to have been the way and practice of the churches after the apostles . for they had ordinary catechists and teachers in assemblies like schools , that were not called unto the whole work of the ministry . . the name of a teacher , neither in its native signification , nor in its ordinary application , as expressive of the work of this office , doth extend it self beyond , or signifie any thing but the meer power and duty of teaching . it is otherwise as unto the names of pastors , bishops or overseers , elders , which as unto the two former , their constant use in scripture suited unto their signification , includes the whole work of the ministry ; and the latter is a name of dignity and rule . upon the proposal of church-officers under these names , the whole of office-power and duty is apprehended as included in them . but the name of a teacher , especially , as significant of that of rabbi among the jews , carries along with it a confinement unto an especial work or duty . . i do judge it lawful for any church , from the nature of the thing it self , scripture , general rules and directions , to choose , call and set apart meet persons unto the office , work and duty of teachers , without an interest in the rule of the church , or the administration of the holy ordinances of worship . the same thing is practised by many for the substance of it , though not in due order . and , it may be , the practice hereof duly observed , would lead us unto the original institution of this office. but , . whereas a teacher , meerly as such , hath no right unto rule or the administration of ordinances , no more than the doctors among the jews had right to offer sacrifices in the temple ; yet he who is called to be a teacher , may also at the same time be called to be an elder ; and a teaching elder hath the power of all holy administrations committed to him . . but he that is called to be a teacher in a peculiar manner , although he be an elder also , is to attend peculiarly unto that part of his work from whence he receiveth his denomination . and so i shall at present dismiss this third opinion unto farther consideration , if there be any occasion for it . the fourth opinion i rather embrace than any of the other , namely , upon a supposition that a teacher is a distinct officer in the church , his office is of the same kind with that of the pastor , though distinguished from it as unto degrees , both materially and formally : for , . they are joined with pastors in the same order as their associates in office , ephes. . . so they are with prophets , and set in the church as they are , cor. . , act. . . ( . ) they have a peculiar work of the same general nature with that of pastors assigned unto them , rom. . . being to teach or preach the gospel by virtue of office , they have the same office for substance with the pastors . ( . ) they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the church , act. . . which comprizeth all sacred administrations . wherefore , upon the consideration of all that is spoken in the scripture concerning church-teachers , with the various conjectures of all sorts of writers about them , i shall conclude my own thoughts in some few observations , and then enquire into the state of the church , with reference unto these pastors and teachers . and i say , . there may be teachers in a church called only unto the work of teaching , without any farther interest in rule or right unto the administration of the sacraments . such they seem to be who are mentioned , gal. . . they are there called peculiarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , catechists ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . instructors of those that are young in the rudiments of religion . and such there were in the primitive churches ; some whereof were eminent , famous and useful . and this was very necessary in those days when the churches were great and numerous . for , whereas the whole rule of the church , and the administration of all ordinances in it , is originally committed unto the pastor , as belonging entirely unto his office ; the discharge of it in all its parts , unto the edification of the church , especially when it is numerous , being impossible for any one man , or it may be more , in the same office where all are obliged unto an especial attendance on one part of it , namely , the word and prayer , it pleased the lord christ to appoint such as in distinct offices should be associated with them , for the discharge of sundry parts of their duty . so were deacons ordained to take care of the poor , and the outward concerns of the church , without any interest in rule or right to teach . so were , as we shall prove , elders ordained to assist and help in rule , without any call to preach or administer the sacraments . and so were teachers appointed to instruct the church and others in the truth , who have no right to rule , or the administration of other ordinances . and thus , although the whole duty of the edification of the church be still incumbent on the pastors , yet being supplied with assistance to all the parts of it , it may be comfortably discharged by them . and if this order were observed in all churches , not only many inconveniences would be prevented , but the order and edification of the church greatly promoted . . he who is peculiarly called to be a teacher , with reference unto a distinction from a pastor , may yet at the same time be called to be an elder also , that is to be a teaching elder . and where there is in any officer a concurrence of both these , a right unto rule as an elder , and power to teach , or preach the gospel , there is the same office and office-power , for the substance of it , as there is in the pastor . . on the foregoing supposition there yet remains a distinction between the office of a pastor and teacher ; which , as far as light may be taken from their names and distinct asscriptions unto them , consists materially in the different gifts which those to be called unto office have received , which the church in their call ought to have respect unto ; and formally in the peculiar exercise of those gifts in the discharge of their office , according unto the assignation of their especial work unto them , which themselves are to attend unto . upon what hath been before discoursed concerning the office of pastors and teachers , it may be enquired , whether there may be many of them in a particular church , or whether there ought only to be one of each sort : and i say , . take teachers in the third sence , for those who are only so , and have no farther interest in office-power , and there is no doubt , but that there may be as many of them in any church as are necessary unto its edification ; and ought so to be . and a due observation of this institution , would prevent the inconvenience of mens preaching constantly , who are in no office in the church . for although i do grant , that those who have once been regularly or solemnly set a part or ordained unto the ministry , have the right of constant preaching inherent in them , and the duty of it incumbent on them , though they may be separated from those churches , wherein and unto whom they were peculiarly ordained ; yet for men to give themselves up constantly unto the work of teaching by preaching the gospel , who never were set apart by the church thereunto , i know not that it can be justified . . if there be but one sort of elders mentioned in the scripture , it is out of all question , that there may be many pastors in the same church . for there were many elders in every church ; act. . . act. . . phil. . . tit. . . but if there are sundry sorts of elders mentioned in the scripture , as pastors , who peculiarly feed the flock , those teaching elders of whom we have spoken , and those rulers concerning whom we shall treat in the next place ; then no determination of this enquiry can be taken from the multiplication of them in any church . . it is certain , that the order very early observed in the church was one pastor , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , praeses , quickly called episcopus by way of distinction , with many elders assisting in rule and teaching , and deacons ministring in the things of this life , whereby the order of the church was preserved , and its authority represented . yet i will not deny , but that in each particular church there may be many pastors , with an equality of power , if the edification of the church doth require it . . it was the alteration of the state of the church from its primitive constitution , and deviation from its first order , by an occasional coalescency of many churches into one , by a new form of churches never appointed by christ , which came not in until after the end of the second century , that gave occasion to corrupt this order into an episcopal preheminence , which degenerated more and more into confusion under the name of order . and the absolute equality of many pastors in one and the same church , is liable unto many inconveniencies , if not diligently watched against . . wherefore , let the state of the church be preserved and kept unto its original constitution , which is congregational , and no other ; and i do judge , that the order of the officers , which was so early in the primitive church , namely , of one pastor or bishop in one church , assisted in rule and all holy administrations , with many elders teaching or ruling only , doth not so overthrow church-order , as to render its rule or discipline useless . . but whereas there is no difference in the scripture , as unto office or power intimated between bishops and presbyters , as we have proved , where there are many teaching elders in any church , an equality in office and power is to be preserved . but yet this takes not off from the due preference of the pastoral office , nor from the necessity of precedency for the observation of order in all church assemblies , nor from the consideration of the peculiar advantages , which gifts , age , abilities , prudence and experience , which may belong unto some according to rule , may give . chap. vii . of the rule of the church ; or , of ruling elders . . the rule and government of the church , or the execution of the authority of christ therein , is in the hand of the elders . all elders in office have rule ; and none have rule in the church but elders . as such , rule doth belong unto them . the apostles , by virtue of their especial office , were intrusted with all church-power ; but therefore they were elders also ; pet. . . joh. . joh. . see act. . . tim. . . they are some of them on other accounts , called bishops , pastors , teachers , ministers , guides , but what belongs unto any of them in point of rule , or what interest they have therein , it belongs unto them as elders , and not otherwise ; act. . , . so under the old testament , where the word doth not signifie a difference in age , but is used in a moral sence , elders are the same with rulers or governours , whether in offices civil or ecclesiastical ; especially the rulers of the church were constantly called its elders . and the use of the word , with the abuse of the power or office intended by it , is traduced to signifie men in authority ( signeiores , eldermani ) in all places . . church-power acted in its rule , is called the keys of the kingdom of heaven , by an expression derived from the keys that were a sign of office-power in the families of kings , isa. . . and used by our saviour himself to denote the communication of church-power unto others , which was absolutely and universally vested in himself under the name of the key of david ; revel . . . mat. . . . these keys are usually referred unto two heads ; namely , the one of order , the other of jurisdiction . . by the key of order , the spiritual right , power , and authority of bishops or pastors to preach the word , to administer the sacraments , doctrinally to bind and loose the consciences of men , are intended . . by jurisdiction , the rule , government , or discipline of the church is designed , though it was never so called or esteemed in the scripture or the primitive church , until the whole nature of church-rule or discipline was depraved and changed . therefore , neither the word , nor any thing that is signified by it , or which it is applied unto , ought to be admitted unto any consideration in the things that belong unto the church or its rule ; it being expressive of , and directing unto that corrupt administration of things ecclesiastical , according unto the canon law , by which all church-rule and order is destroyed . i do therefore at once dismiss all disputes about it , as of things foreign to the gospel and christian religion , i mean as unto the institutions of christ in his church . the civil jurisdiction of supreme magistrates about the externals of religion , is of another consideration . but that these keys do include the two-fold distinct powers of teaching and rule , of doctrine and discipline , is freely granted . . in the church of england , ( as in that of rome ) there is a peculiar distribution made of these keys . unto some , that is unto one special sort or order of men , they are both granted , both the key of order and of jurisdiction ; which is unto diocesan bishops , with some others under various canonical restrictions and limitations , as deans and arch-deacons . unto some is granted the key of order only , without the least interest in jurisdiction or rule by virtue of their office ; which are the parochial ministers , or meer presbyters , without any additional title or power , as of commissary surrogates , or the like . and unto a third sort , there is granted the key of rule or jurisdiction almost plenipotent , who have no share in the key of order , that is , were never ordained , separated , dedicated unto any office in the church ; such as are the chancellors , &c. . these chancellors are the only lay-elders that i know any where in any church ; that is , persons entrusted with the rule of the church , and the disposition of its censures , who are not ordained unto any church-office ; but in all other things continue in the order of the laity or the people . all church rulers , by institution , are elders . to be an elder of the church , and a ruler in it , is all one . wherefore , these persons being rulers in the church , and yet thus continuing in the order of the people , are lay-elders ; whom i wonder how so many of the church came so seriously to oppose , seeing this order of men is owned by none but themselves . the truth is , and it must be acknowledged , that there is no known church in the world , ( i mean whose order is known unto us , and is of any publick consideration , ) but they do dispose the rule of the church in part , into the hands of persons , who have not the power of authoritative preaching of the word , and administration of the sacraments committed unto them . for even those who place the whole external rule of the church in the civil magistrate , do it , as they judge him an officer of the church , entrusted by christ with church-power . and those who deny any such officers as are usually called ruling elders in the reformed churches to be of divine institution , yet maintain that it is very necessary that there should be such officers in the church , either appointed by the magistrate , or chosen by the people , and that with cogent arguments . see grot. de jure potestat . cap. . but this distribution mentioned of church-power , is unscriptural ; nor is there any foot-steps of it in antiquity . it is so as unto the two latter branches of it . that any one should have the power of order to preach the word , to administer the seals , to bind and loose the conscience doctrinally ; or ministerially to bind and loose in the court of conscience , and yet by the virtue of that office which gives them this power , not to have a right and power of rule or discipline to bind and loose in the court of the church , is that , which neither the scripture , nor any example of the primitive church doth give countenance unto . and as by this means , those are abridged and deprived of their power , to whom it is granted by the institution and law of christ , as it is with all elders duly called unto their office ; so in the third branch there is a grant of church-power unto such , as by the law of christ , are excluded from any interest therein . the enormity of which constitution , i shall not at present insist upon . but enquiry must be made what the scripture directs unto herein : and , . there is a work and duty of rule in the church , distinct from the work and duty of pastoral ▪ feeding , by the preaching of the word and administration of the sacraments . all agree herein , unless it be erastus and those that follow him , who seem to oppose it . but their arguments lie not against rule in general , which were brutish , but only a rule by external jurisdiction in the elders of the church . so they grant the general assertion of the necessity of rule , for who can deny it ? only they contend about the subject of power required thereunto . a spiritual rule by virtue of mutual voluntary confederation , for the preservation of peace , purity and order in the church , few of that opinion deny ; at least it is not that which they do oppose . for to deny all rule and discipline in the church , with all administration of censures in the exercise of a spiritual power internally inherent in the church , is to deny the church to be a spiritual political society , overthrow its nature , and frustrate its institution in direct opposition unto the scripture . that there is such a rule in the christian church , see act. . . rom. . . cor. . . tim. . . chap. . . heb. . , . revel . . . . different and distinct gifts are required unto the discharge of these distinct works and duties . this belongs unto the harmony of the dispensation of the gospel . gifts are bestowed to answer all duties prescribed . hence they are the first foundation of all power , work and duty in the church . vnto every one of us is given grace according to the measure of the gift of christ , that is , ability for duty , according to the measure wherein christ is pleased to grant it ; ephes. . . there are diversities of gifts , but the same spirit ; and the manifestation of the spirit is given to every man to profit withal , cor. . , , , , . having then gifts differing according to the grace given unto us , &c. rom. . , , . wherefore , as every man hath received the gift , so are they to minister the same , as good stewards of the manifold grace of god , pet. . . hence are they called the powers of the world to come , heb. . , . wherefore , differing gifts , are the first foundation of differing offices and duties . . that differing gifts are required unto the different works of pastoral teaching on the one hand , and practical rule on the other , is evident , ( . ) from the light of reason , and the nature of the works themselves being so different . and , ( . ) from experience ; some men are fitted by gifts , for the dispensation of the word and doctrine in a way of pastoral feeding , who have no useful ability in the work of rule ; and some are fitted for rule , who have no gifts for the discharge of the pastoral work in preaching . yea , it is very seldom that both these sorts of gifts do concurr in any eminency in the same persons , or without some notable defect . those who are ready to assume all things unto themselves , are for the most part fit for nothing at all . and hence it is , that most of those who esteem both these works to belong principally unto them , do almost totally decline the one , or that of pastoral preaching , under a pretence of attending unto the other , that is , rule , in a very preposterous way ; for they omit that which is incomparably the greater and more worthy , for that which is less and inferior unto it , although it should be attended unto in a due manner . but this , and sundry other things of the like nature , proceed from the corruption of that traditional notion , which is true in it self and continued among all sorts of christians ; namely , that there ought to be some on whom the rule of the church is in an especial manner incumbent , and whose principal work it is to attend thereunto . for the great depravations of all church government , proceed from the corruption and abuse of this notion , which in it self , and its original , is true and sacred . herein also , malum habitat in alieno fundo . there is no corruption in church-order or rule , but is corruptly derived from , or is set up as an image of some divine institution . . the work of rule , as distinct from teaching , is in general to watch over the walking or conversation of the members of the church with authority , exhorting , comforting , admonishing , reproving , incouraging , directing of them , as occasion shall require . the gifts necessary hereunto , are diligence , wisdom , courage and gravity , as we shall see afterwards . the pastoral work , is principally to reveal the whole counsel of god , to divide the word aright , or to labour in the word and doctrine , both as unto the general dispensation , and particular application of it , in all seasons , and on all occasions . hereunto spiritual wisdom , knowledge , sound judgment , experience and vtterance are required , all to be improved by continual study of the word and prayer . but this difference of gifts , unto these distinct works , doth not of it self constitute distinct offices , because the same persons may be meetly furnished with those of both sorts . . yet distinct works and duties , though some were furnished with gifts for both , was a ground in the wisdom of the holy ghost , for distinct offices in the church , where one sort of them were as much as those of one office could ordinarily attend unto , act. . , , . ministration unto the poor of the church , for the supply of their temporal necessities , is an ordinance of christ. the administration hereof , the apostles were furnished for with gifts and wisdom above all others : but yet , because there was another part of their work and duty superior hereunto , and of greater necessity unto the propagation of the gospel and edification of the church , namely , a diligent attendance unto the word and prayer , the wisdom of the holy ghost in them thought meet to erect a new office in the church , for the discharge of that part of the ministerial duty which was to be attended unto ; yet , not so as to be any obstruction unto the other . i do not observe this , as if it were lawful for any others after them to do the same ; namely , upon a supposition of an especial work , to erect an especial office. only i would demonstrate from hence , the equity and reasonable ground of that institution , which we shall afterwards evince . . the work of the ministry in prayer , and preaching of the word , or labour in the word and doctrine , whereunto the administration of the seals of the covenant is annexed , with all the duties that belong unto the especial application of these things before insisted on , unto the flock ; are ordinarily sufficient to take up the whole man , and the utmost of their endowments who are called unto the pastoral office in the church . the very nature of the work in it self is such , as that the apostle giving a short description of it , adds as an intimation of its greatness and excellency , who is sufficient for these things ? cor. . . and the manner of its performance adds unto its weight . for not to mention that intension of mind in the exercise of faith , love , zeal and compassion , which is required of them in the discharge of their whole office ; the diligent consideration of the state of the flock , so as to provide spiritual food convenient for them ; with a constant attendance unto the issues and effects of the word in the consciences and lives of men ; is enough for the most part to take up their whole time and strength . it is gross ignorance or negligence that occasioneth any to be otherwise minded . as the work of the ministry is generally discharged , as consisting only in a weekly provision of sermons , and the performance of some stated offices by reading , men may have time and liberty enough to attend unto other occasions . but in such persons we are not at present concerned . our rule is plain , tim. . , , , , . . it doth not hence follow , that those who are called unto the ministry of the word , as pastors and teachers , who are elders also , are devested of the right of rule in the church , or discharged from the exercise of it , because others not called unto their office , are appointed to be assistant unto them ; that is , helps in the government . for the right and duty of rule is inseparable from the office of elders which all bishops or pastors are . the right is still in them , and the exercise of it consistent with their more excellent work , is required of them . so was it in the first institution of the sanhedrim in the church of israel ; exod. . , , , , , , . moses had before the sole rule and government of the people . in the addition that was made of an eldership for his assistance , there was no diminution of his right , or the exercise of it according to his precedent power . and the apostles , in the constitution of elders in every church , derogated nothing from their own authority , nor discharged themselves of their care . so when they appointed deacons to take care of supplies for the poor , they did not forgo their own right , nor the exercise of their duty as their other work would permit them , gal. . , . and in particular , the apostle paul manifested his concernment herein , in the care he took about collection for the poor in all churches . . as we observed at the entrance of this chapter , the whole work of the church , as unto authoritative teaching and rule , is committed unto the elders . for authoritative teaching and ruling , is teaching and ruling by virtue of office : and this office whereunto they do belong , is that of elders , as it is undeniably attested , act. . , &c. all that belongs unto the care , inspection , oversight , rule and instruction of the church , is committed unto the elders of it expresly . for elders is a name derived from the jews , denoting them that have authority in the church . the first signification of the word in all languages respects age. elders are old men , well stricken in years ; unto whom respect and reverence is due by the law of nature and scripture command ; unless they forfeit their privilege by levity or wickedness , which they often do . now ancient men were originally judged , if not only , yet the most meet for rule , and were before others constantly called thereunto . hence , the name of elders was appropriated unto them , who did preside and rule over others in any kind . only it may be observed , that there is in the scripture no mention of rulers that are called elders , but such as are in a subordinate power and authority only . those who were in supream absolute power , as kings and princes , are never called elders . but elders by office , were such only as had a ministerial power under others . wherefore , the highest officers in the christian church being called elders , even the apostles themselves , and peter in particular , epist. chap. . v. . . it is evident , that they have only a ministerial power ; and so it is declared ver . . the pope would now scarce take it well to be esteemed only an elder of the church of rome ; unless it be in the same sence wherein the turkish monarch is called the grand signior . but those who would be in the church above elders , have no office in it , whatever usurpation they may make over it . . to the compleat constitution of any particular church , or the perfection of its organical state , it is required that there be many elders in it ; at least more than one . in this proposition lies the next foundation of the truth which we plead for , and therefore it must be distinctly considered . i do not determine what their number ought to be ; nor is it determinable , as unto all churches . for the light of nature sufficiently directs , that it is to be proportioned unto the work and end designed . where a church is numerous , there is a necessity of encreasing their number proportionable unto their work. in the days of cyprian there was in the church of carthage ten or twelve of them that are mentioned by name ; and at the same time , there were a great many in the church of rome under cornelius . where the churches are small , the number of elders may be so also . for no office is appointed in the church for pomp or show , but for labour only . and so many are necessary in each office as are able to discharge the work which is allotted unto them . but that church , be it small or great , is not compleat in its state , is defective , which hath not more elders than one ; who have not so many as are sufficient for their work. . the government of the church , in the judgment and practice of some , is absolutely democratical or popular . they judge that all church-power or authority , is seated and setled in the community of the brethren or body of the people . and they look on elders or ministers , only as servants of the church ; not only materially in the duties they perform , and finally for their edification , serving for the good of the church , in the things of the church ; but formally also , as acting the authority of the church by a meer delegation , and not any of their own received directly from christ , by virtue of his law and institution . hence , they do occasionally appoint persons among themselves not called unto , not vested with any office , to administer the supper of the lord , or any other solemn offices of worship . on this principle and supposition , i see no necessity of any elders at all , though usually they do conferr this office , on some with solemnity . but as among them , there is no direct necessity of any elders for rule , so we treat not at present concerning them . . some place the government of many particular churches in a diocesan bishop , with those that act under him , and by his authority , according unto the rule of the canon law , and the civil constitution of the land. these are so far from judging it necessary that there should be many elders for rule in every particular church , as that they allow no rule in them at all , but only assert a rule over them . but a church , where there is no rule in it self , to be exercised in the name of christ by its own rulers , officers , guides , immediatly presiding in it , is unknown to scripture and antiquity . wherefore , with these we deal not in this discourse ; nor have any apprehension , that the power of presenting men , for any pretended disorder , unto the bishops or chancellors court , is any part of church-power or rule . . others place the rule of particular churches , especially in cases of greatest moment , in an association , conjunction or combination of all the elders of them in one society , which is commonly called a classis . so in all acts of rule , there will be a conjunct acting of many elders . and , no doubt it is the best provision that can be made on a supposition of the continuance of the present parochial distribution . but those also of this judgment , who have most weighed and considered the nature of these things , do assert the necessity of many elders in every particular church , which is the common judgment and practice of the reformed churches in all places . . and some there are , who begin to maintain , that there is no need of any more but one pastor , bishop , or elder , in a particular church , which hath its rule in its self ; other elders for rule being unnecessary . this is a novel opinion , contradictory to the sence and practice of the church in all ages . and i shall prove the contrary . . the pattern of the first churches constituted by the apostles , which it is our duty to imitate and follow as our rule , constantly expresseth and declares , that many elders were appointed by them in every church , act. . . chap. . . chap. . , , , . chap. . . chap. . , &c. tim. . . phil. . . tit. . . pet. . . there is no mention in the scripture , no mention in antiquity , of any church wherein there was not more elders than one , nor doth that church answer the original pattern , where it is otherwise . . where there is but one elder in a church , there cannot be an eldership or presbytery ; as there cannot be a senate where there is but one senator ; which is contrary unto tim. . . . the continuation of every church in its original state and constitution , is , since the ceasing of extraordinary offices and powers , committed to the care and power of the church it self . hereunto the calling and ordaining of ordinary officers , pastors , rulers , elders , teachers , do belong . and therein , as we have proved , both the election of the people , submitting themselves unto them in the lord , and the solemn setting of them apart by imposition of hands , do concurr . but if there be but one elder only in a church , upon his death or removal , this imposition of hands must either be left unto the people , or be supplied by elders of other churches ; or be wholly omitted , all which are irregular . and that church-order is defective , which wants the symbol of authoritative ordination . . it is difficult , if not impossible , on a supposition of one elder only in a church , to preserve the rule of the church from being prelatical or popular . there is nothing more frequently objected unto those who dissent from diocesan bishops , than that they would every one be bishops in their own parishes , and unto their own people . all such pretences are excluded on our principles , of the liberty of the people , of the necessity of many elders in the same church in an equality of power , and the communion of other churches in association : but practically where there is but one elder , one of the extreams can be hardly avoided . if he rule by himself , without the previous advice in some cases , as well as the subsequent consent of the church , it hath an eye of unwarrantable prelacy in it : if every thing be to be originally transacted , disposed , ordered by the whole society , the authority of the elder will quickly be insignificant , and he will be little more in point of rule , than any other brother of the society . but all these inconveniencies are prevented by the fixing of many elders in each church , which may maintain the authority of the presbytery , and free the church from the despotical rule of any diotr●phes . but in case there be but one in any church , unless he have wisdom to maintain the authority of the eldership in his own person and actings , there is no rule but confusion . . the nature of the work whereunto they are called , requires , that in every church consisting in any considerable number of members , there should be more elders than one. when god first appointed rule in the church under the old testament , he assigned unto every ten persons , or families , a distinct ruler , deut. . . for the elders are to take care of the walk or conversation of all the members of the church , that it be according unto the rule of the gospel . this rule is eminent as unto the holiness that it requires , above all other rules of moral conversation whatever . and there is in all the members of the church great accuracy and circumspection required in their walking after it and according unto it . the order also and decency which is required in all church-assemblies , stands in need of exact care and inspection . that all these things can be attended unto , and discharged in a due manner in any church by one elder , is for them only to suppose who know nothing of them . and , although there may be an appearance for a season of all these things in such churches , yet there being not therein a due compliance with the wisdom and institution of christ , they have no present beauty , nor will be of any long continuance . these considerations , as also those that follow , may seem jejune and contemptible unto such as have another frame of church-rule and order drawn in their minds and interests . a government vested in some few persons , with titles of preheminence and legal power , exercised in courts with coercive jurisdiction , by the methods and processes of canons of their own framing , is that which they suppose doth better become the grandeur of church-rulers , and the state of the church , than these creeping elders with their congregations . but , whereas our present enquiry after these things , is only in and out of the scripture , wherein there is neither shadow nor appearance of any of these practices , i beg their pardon , if at present i consider them not . . we shall now make application of these things unto our present purpose . i say then , ( . ) whereas there is a work of rule in the church , distinct from that of pastoral feeding . ( . ) whereas this work is to be attended unto with diligence , which includes the whole duty of him that attends unto it . and , ( . ) that the ministry of the word and prayer , with all those duties that accompany it , is a full employment for any man , and so consequently his principal and proper work , which it is unlawful for him to be remiss in by attending on another with diligence . and , ( . ) whereas there ought to be many elders in every church , that both the works of teaching and ruling may be constantly attended unto . ( . ) that in the wisdom of the holy ghost , distinct works did require distinct offices for their discharge ; all which we have proved already ; our enquiry hereon is , whether the same holy spirit , hath not distinguished this office of elders into those two sorts , namely , those who are called unto teaching and rule also ; and those who are called unto rule only , which we affirm . the testimonies whereby the truth of this assertion is confirmed , are generally known and pleaded ; i shall insist on some of them only , beginning with that which is of uncontroulable evidence , if it had any thing to conflict withal but prejudices and interest ; and this is tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is praesum , praesidio ; to preside , to rule . praesident probati seniores . tertull. and the bishop or pastor in justin martyr , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so is the word constantly used in the new testament , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that ruleth ; thess. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that are over them , that is , in place of rule , tim. . , , . it is applied unto family rule and government , as it is also unto care and diligence about good works , tit. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the whole presidency in the church , with respect unto its rule . translators agree in the reading of these words , so the hebrew of munster , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the elders of the congregation who well discharge their rule or conduct . so the syriack , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those elders . qui bene praesunt presbyteri ; vul lat. seniori che governano bene ; ital. all agree that it is the governours and the government of the church in general that is here intended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word most controverted . all translators esteem it distinctive , heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eminently ; syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chiefly , principally ; maxime . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who labour painfully , labour to weariness ; travail in the word and doctrine . the elders or presbyters in office , elders of the church that rule well , or discharge their presidency for rule in due manner , are worthy , or ought to be reputed worthy of double honour ; especially those of them who labour , or are ingaged in the great labour and travail of the word and doctrine . and some things may be observed in general concerning these words . . this testimony relates directly unto the rules and principles before laid down , directing unto the practice of them . according to the analogy of these principles , these words are to be interpreted . and unless they are overthrown , it is to no purpose to put in exceptions against the sence of this or that word ; the interpretation of them is to be suited unto the analogy of the things which they relate unto . if we consider not what is spoken here in consent with other scriptures treating of the same matter , we depart from all sober rules of interpretation . . on this supposition , the words of the text have a plain and obvious signification , which at first view presents it self unto the common sence and understanding of all men. and where there is nothing contrary unto any other divine testimony , or evident reason , such a sence is constantly to be embraced . there is nothing here of any spiritual mystery ; but only a direction concerning outward order in the church . in such , cases the literal sence of the words rationally apprehended , is all that we are concerned in . but on the first proposal of this text , that the elders that rule well , are worthy of double honour , especially those who labour in the word and doctrine ; a rational man who is unprejudiced , who never heard of the controversy about ruling elders , can hardly avoid an apprehension that there are two sort of elders , some that labour in the word and doctrine , and some who do not so do . the truth is , it was interest and prejudice that first caused some learned men to strain their wits to find out evasions from the evidence of this testimony : being so found out , some others of meaner abilities have been entangled by them . for there is not one new argument advanced in this cause , not one exception given in unto the sence of the place which we plead for , but what was long since coined by papists and prelatists , and mannaged with better colours than some now are able to lay on them , who pretend unto the same judgment . . this is the substance of the truth in the text. there are elders in the church ; there are or ought to be so in every church . with these elders the whole rule of the church is intrusted ; all these , and only they , do rule in it . of these elders there are two sorts , for a description is given of one sort distinctive from the other , and comparative with it . the first sort doth rule , and also labour in the word and doctrine . that these works are distinct and different was before declared . yet , as distinct works , they are not incompatible , but are committed unto the same person . they are so unto them , who are not elders only , but moreover pastors or teachers . unto pastors and teachers , as such , there belongs no rule ; although , by the institution of christ , the right of rule be inseparable from their office. for all that are rightfully called thereunto are elders also , which gives them an interest in rule . they are elders with the addition of pastoral or teaching authority . but there are elders which are not pastors or teachers . for there are some who rule well , but labour not in the word and doctrine ; that is , who are not pastors or teachers . elders that rule well , but labour not in the word and doctrine , are ruling elders only ; and such are in the text. the most learned of our protestant adversaries in this case , ●re erastus , bilson , sarravia , downham , scultetus , mead , grotius , hamond ; who agree not at all among themselves about the sence of the words : for , . their whole design and endeavour is to put in exceptions against the obvious sence and interpretation of the words , not fixing on any determinate exposition of it themselves , such as they will abide by in opposition unto any other sence of the place . now this is most sophistical way of arguing upon testimonies , and suited only to make controversies endless . whose wit is so barren , as not to be able to raise one exception or other against the plainest and most evident testimony ? so the socinians deal with us , in all the testimonies we produce to prove the deity or satisfaction of christ. they suppose it enough to evade their force , if they can but pretend that the words are capable of another sence ; although they will not abide by it , that this or that is their sence . for if they would do so , when that is overthrown the truth would be established . but every testimony of the scripture hath one determinate sence . when this is contended about , it is equal that those at difference do express their apprehensions of the mind of the holy spirit in the word which they will abide by . when this is done , let it be examined and tried , whether of the two sences pretended unto , doth best comply with the signification and use of the words , the context or scope of the place , other scripture testimonies , and the analogy of faith. no such rule is attended unto in this case by our adversaries . they think it enough to oppose our sence of the words , but will not fix upon any of their own , which if it be disproved , ours ought to take place . and hence , . they do not in the least agree among themselves , scarce any two of them , on what is the most probable sence of the words , nor are any of them singly , well resolved what application to make of them , nor unto what persons ; but only propose things as their conjecture . but of very many opinions or conjectures that are advanced in this case , all of them but of one , are accompanied with the modesty of granting that divers sorts of elders are here intended , which , without more than ordinary confidence , cannot be denied : but , some by elders that rule well , do understand bishops that are diocesans ; and by those that labour in the word and doctrine , ordinary preaching presbyters ; which plainly gives them the advantage of preheminence , reverence and maintenance above the other . some by elders that rule well , understand ordinary bishops and presbyters ; and by those that labour in the word and doctrine , evangelists ; so carrying the text out of the present concernment of the church , deacons are esteemed by some to have an interest in the rule of the church , and so to be intended in the first place ; and preaching ministers in the latter . some speak of two sorts of elders , both of the same order , or ministers ; some that preach the word and administer the sacraments ; and others that are imployed about inferior offices , as reading , and the like , which is the conceit of scultetus . mr. mede weighs most of these conjectures , and at length prefers one of his own before them all ; namely , that by elders that rule well , civil magistrates are intended ; and by those that labour in the word and doctrine , the ministers of the gospel . but some discerning the weakness and improbability of all these conjectures ; and how easily they may be disproved , betake themselves unto a direct denial of that which seems to be plainly asserted in the text ; namely , that there are two sorts of elders here intended and described , which they countenance themselves in , by exception unto the application of some terms in the text , which we shall immediately consider . grotivs , as was before intimated , disputes against the divine institution of such temporary lay-elders as are made use of in sundry of the reformed churches . but when he hath done , he affirms , that it is highly necessary that such conjunct associates in rule from among the people , should be in every church ; which he proves by sundry arguments . and these he would have either nominated by the magistrate , or chosen by the people . wherefore , omitting all contests about the forementioned conceits , or any other of the like nature , i shall propose one argument from these words , and vindicate it from the exceptions of those of the latter sort . preaching elders , although they rule well , are not worthy of double honour , unless they labour in the word and doctrine . bvt there are elders who rule well that are worthy of double honour , though they do not labour in the word and doctrine . therefore , there are elders that rule well , who are not teaching or preaching elders , that is who are ruling elders only . the proposition is evident in its own light from the very terms of it . for to preach , is to labour in the word and doctrine : preaching or teaching elders , that do not labour in the word and doctrine , are preaching or teaching elders that do not preach or teach . and to say that preachers , whose office and duty is to preach , are worthy of that double honour which is due on the account of preaching , though they do not preach , is uncouth and irrational . it is contrary to the scripture , and the light of nature , as implying a contradiction , that a man whose office it is to teach and preach , should be esteemed worthy of double honour on the account of his office , who doth not as an officer teach or preach . the assumption consists upon the matter , in the very , words of the apostle . for he who says , the elders who rule well , are worthy of double honour , especially they who labour in the word and doctrine , saith there are , or may be elders who rule well , who do not labour in the word and doctrine , that is , who are not obliged so to do . the argument from these words may be otherwise framed , but this contains the plain sence of this testimony . sundry things are excepted unto this testimony and our application of it . those which are of any weight consist in a contest about two words in the text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; some place their confidence of evasion in one of them , and some in another ; the argument from both being inconsistent . if that sence of one of these words which is pleaded as a relief against this testimony be embraced , that which unto the same purpose is pretended to be the sence of the other , must be rejected . such shifts doth an opposition unto the truth , put men to . . some say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , especially , is not distinctive , but descriptive only ; that is , it doth not distinguish one sort of elders from another ; but only describes that single sort of them by an adjunct of their office , whereof the apostle speaks . the meaning of it , they say , is as much as , seeing that . the elders that rule well , are worthy of double honour ; seeing that they also labour ; or especially considering that they labour , &c. that this is the sence of the word , that it is thus to be interpreted , must be proved from the authority of ancient translations , or the use of it in other places of the new testament , or from its precise signification and application in other authors learned in this language ; or that it is inforced from the context , or matter treated of . but none of these can be pretended . . the rendring of the word in old translations we have before considered . they agree in maxime illi qui ; which is distinctive . . the use of it in other places of the new testament is constantly distinctive , whether applied to things or persons , act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sorrowing chiefly at the word , of seeing his face no more . their sorrow herein was distinct from all their other trouble , gal. . . let us do good unto all ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but chiefly , especially , unto the houshould of faith. it puts a distinction between the houshold of faith and all others , by virtue of their especial privilege ; which is the direct use of the word in that place of the same apostle , phil. . . all the saints salute you ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , especially they that are of caesar's house . two sorts of saints are plainly expressed ; first such as were so in general ; such as were so also , but under this especial privilege and circumstance , that they were of caesar's house , which the others were not ; as it is here with respect unto elders : all rule well , but some moreover labour in the word and doctrine , tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if a man provide not for his own , especial those of his own house ; especially children or servants , which live in his own house , and are thereby distinguished from others of a more remote relation . tim. . . bring the books ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , especially the parchments ; not because they are parchments ; but among the books , the parchments in particular , and in an especial manner . pet. . , . the lord knows how to reserve the wicked to the day of judgment to be punished ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. especially those that walk after the flesh ; who shall be singled out to exemplary punishment . it is but once more used in the new testament ; namely , act. . . where it includes a distinction in the thing under consideration . whereas this is the constant use of the word in the scripture , ( being principally used by this apostle in his writings ) wherein it is distinctive and comparative of the things and persons , that respect is had unto ; it is to no purpose to pretend that it is here used in another sence , or is otherwise applied ; unless they can prove from the context that there is a necessity of their peculiar interpretation of it . . the use of the word , in other authors , is concurrent with that of it in the scripture , herodian . lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the syrians are naturally lovers of fetivals ; especially they that dwell at antioch . it is the same phrase of speech with that here used . for all they that dwelt at antioch were syrians ; but all the syrians dwelt not at antioch . there is a distinction and distribution made of the syrians into two sorts : such as were syrians only , and such as being syrians , dwelt at antioch , the metropolis of the country . if a man should say , that all english men were stout and couragious , especially the londoners ; he would both affirm the londoners to be englishmen , and distinguish them from the rest of their country-men . so , all that labour in the word and doctrine , are elders ; but all elders do not labour in the word and doctrine , nor is it their duty so to do ; these we call ruling elders and , as i judge , rightly . . the sence which the words will give being so interpreted , as that a distinction of elders is not made in them , is absurd ; the subject and predicate of the proposition being terms convertible ; it must be so , if the proposition be not allowed to have a distinction in it . one sort of elders only , it is said are here intended . i ask who they are , and of what sort ? it is said , the same with pastors and teachers , or ministers of the gospel . for if the one sort of elders intended , be of another sort , we obtain what we plead for , as fully as if two sorts were allowed . who then are these elders , these pastors and teachers , these ministers of the church ? are they not those who labour in the word and doctrine ? yes , it will be said , it is they and no other . then this is the sence of the words ; those who labour in the word and doctrine , that rule well , are worthy of double honour , especially if they labour in the word and doctrine . for if there be but one sort of elders ; then elders , and those that labour in the word and doctrine , are terms convertible . but elders , and labour in the word and doctrine , are subject and praedicate in this proposition . wherefore , there are few of any learning or judgment , that make use of this evasion ; but allowing a distinction to be made , they say , that it is as to work and employment , and not as unto office. those who in the disharge of their office as elders do so labour as is intended and included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which denotes a peculiar kind of work in the ministry : yea , say some , this word denotes the work of an evangelist , who was not confined unto any one place ; but travelled up and down the world to preach the gospel . and those of this mind do allow , that two sorts of elders are intended in the words . let us see whether they have any better success in this their conjecture , than the others have in the former answer . . i grant , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word here used , signifies to labour with pains and diligence , ad ultimum virium , usque ad fatigationem ; unto the utmost of mens strength , and unto weariness . but , . so to labour in the word and doctrine , is the duty of all pastors and teachers ; and who ever doth not so labour , is negligent in his office , and worthy of severe blame , instead of double honour . for , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the labour of a minister ; and so of any minister in his work of teaching and preaching the gospel , cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every one ( that is every one employed in the ministry , whether to plant or to water ; to convert men , or to edifie the church ) shall receive his own reward , according to his own labour . he that doth not strive , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the ministry , shall never receive a reward , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to his own labour ; and so is not worthy of double honour . . it is a general word used to express the work of any , in the service of god ; whereon it is applied unto the prophets and teachers under the old testament , joh. . . i sent you to reap that whereon you bestowed no labour ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , others have laboured , and you have entered into their labours : that is of the prophets and john the baptist. yea , it is so unto the labour that women may take in the serving of the church , rom. . . salute mary , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who laboured much ; which is more than simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vers. . salute tryphoena and tryphosa , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who laboured in the lord. vers. . salute the beloved persis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who laboured much in the lord. so wide from truth is it , that this word should signifie a labour peculiar to some sorts of ministers , which all are not in common obliged unto . . if the labour of evangelists , or of them who travelled up and down to preach the word be intended , then it is so , either because this is the proper signification of the word , or because it is constantly used elsewhere to express that kind of labour . but the contrary unto both of these is evident from all places wherein it is used . so is it expresly applied to fixed elders , thess. . . we exhort you , brethren , to know , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , them that labour among you ; who are the rulers and instructers . it is therefore evident , that this word expresseth no more but what is the ordinary indispensable duty of every teaching elder , pastor or minister , and if it be so , then those elders , that is pastors or teachers , that do not perform and discharge it , are not worthy of double honour . nor would the apostle give any countenance unto them , who were any way remiss or negligent , in comparison of others , in the discharge of their duty ; see thess. . . there are therefore two sorts of duties confessedly here mentioned and commanded ; the first is ruling well , the other labouring in the word and doctrine . suppose that both these , ruling , and teaching , are committed to one sort of persons only , having one and the same office absolutely , then are some commended who do not discharge their whole duty , at least not comparatively unto others ; which is a vain imagination . that both of them are committed unto one sort of elders , and one of them only unto another , each discharging its duty with respect unto its work , and so both worthy of honour , is the mind of the apostle . that which is objected from the following verse , namely , that maintenance belongs unto this double honour , and so , consequently , that if there be elders that are employed in the work of rule only , that maintenance is due unto them from the church ; i answer , it is so no doubt ; if , ( . ) the church be able to make them an allowance . ( . ) if their work be such as to take up the whole or the greatest part of their industry ; and , ( . ) if they stand in need of it : without which considerations , it may be dispensed withal ; not only in them , but in teaching elders also . our next testimony is from the same apostle , rom. . , . . having then gifts differing according unto the grace given unto us , whether prophecy , let us prophesy according to the proportion of faith ; or ministry , let us wait on our ministry ; or he that teacheth on teaching ; or he that exhorts on exhortation , he that giveth let him do it with simplicity , he that ruleth with diligence , he that sheweth mercy with cheerfulness . our argument from hence is this ; there is in the church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that ruleth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to rule with authority by virtue of office , whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that presides over others with authority . for the discharge of their office , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a differing peculiar gift bestowed on some ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . . and there is the especial manner prescribed for the discharge of this especial office , by virtue of that especial gift ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is to be done with peculiar diligence . and this ruler is distinguished from him that exhorteth , and him that teacheth , with whose especial work , as such , he hath nothing to do ; even as they are distinguished from those who give and shew mercy . that is , there is an elder by office in the church , whose work and duty it is to rule , not to exhort or teach ministerially , which is our ruling elder . it is answered , that the apostle doth not treat in this place of offices , functions , or distinct officers ; but of differing gifts , in all the members of the church , which they are to exercise according as their different nature doth require . sundry things i shall return hereunto , which will both explain the context , and vindicate our argument . . those with whom we have to do principally , allow no exercise of spiritual gifts in the church , but by virtue of office. wherefore , a distinct exercise of them is here placed in distinct officers ; one , as we shall see , being expresly distinguished from another . . give such a probable enumeration of the distinct offices in the church , which they assert , namely , of arch-bishops , bishops , presbyters , and chancellors , &c. and we shall yield the cause . . gifts alone do no more , give no other warranty nor authority , but only render men meet for their exercise , as they are called , and as occasion doth require . if a man hath received a gift of teaching , but is not called to office , he is not obliged nor warranted thereby , to attend on publick teaching , nor is it required of him in a way of duty , nor given in charge unto him , as here it is . . there is in one , rule required with diligence . he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a ruler ; and it is required of him that he attend unto his work with diligence . and there are but two things required unto the confirmation of our thesis . ( . ) that this rule is an act of office-power . ( . ) that he unto whom it is ascribed , is distinguished from them unto whom the pastoral and other offices in the church are committed . for the first , it is evident that rule is an act of office or of office-power : for it requires , ( . ) an especial relation ; there is so between him that ruleth , and them that are ruled ; and this is the relation of office , or all confusion will ensue . ( . ) especial prelation . he that rules , is over , is above them that are ruled ; obey them that are over you in the lord ▪ this in the church cannot be in any , but by virtue of office ▪ ( . ) especial authority . all lawful rule is an act of authority ; and there is no authority in the church , but by virtue of office. secondly , that this officer is distinct from all others in the church , we shall immediately demonstrate , when we have a little further cleared the context . wherefore , . it is confessed that respect is had unto gifts ; having different gifts , ver . , . as all office-power in the church is founded in them , ephes. . , , , , . but gifts , absolutely with reference unto common use , are not intended , as in some other places . but they are spoken of with respect unto offices or functions , and the communication of them unto officers , for the discharge of their office. this is evident from the text and context , with the whole design of the place : for , . the analysis of the place directs unto this interpretation . three sorts of duties are prescribed unto the church in this chapter . ( . ) such as are vniversal , belonging absolutely unto all , and every one that appertains unto it ; which are declared ver . . . ( . ) such as are peculiar unto some , by virtue of that especial place which they have in the church , ver . , , , , , . this can be nothing but office. ( . ) such as are general or common , with respect unto occasions , from ver . . to the end of the chapter . hence the same duty is doubly prescribed ; to some in way of especial office , to others in the way of a gracious duty in general . so here , he that gives , let him do it with simplicity , vers. . is the same duty or work for the substance of it , with distributing unto the necessity of the saints , vers. . and the apostle doth not repeat his charge of the same duty in so few words , as required in the same manner , and of the same persons . but in the first place , he speaks of the manner of its performance , by virtue of office ; and in the latter of its discharge as to the substance of it , as a grace in all believers . the design of the apostle lies plain in the analysis of this discourse . . the context makes the same truth evident . for , . the whole ordinary publick work of the church , is distributed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; prophecy and ministry . for the extraordinary gift of prophecy is not here intended ; but only that of the interpretation of the scripture , whose rule is the analogy of faith ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is such prophecy as is to be regulated by the scripture it self ; which gives the proportion of faith. and there is not any thing , in any , or both of these , prophecy and ministry , but it belongs unto office in the church . neither is there any thing belonging unto office in the church , but may be reduced unto one of these , as they are all of them here , by the apostle . . the gifts spoken of , are in general , referred unto all them who are intended . now these are either the whole church , and all the members of it , or all the officers of the church only . hence it is expressed in the plural number , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we having ; that is , all we that are concerned herein . this cannot be all of the church ; for all the church have not received the gifts of prophecy and ministry . nor can any distinction be made of who doth receive them , and who doth not , but with respect unto office. and therefore , . in the distribution which ensues of prophecy , into exhorting and teaching ; and of ministry into shewing , mercy , rule , and giving ; having stated these gifts in general , in the officers in general , making distinct application of them unto distinct officers , he speaks in the singular number , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he that teacheth , he that exhorteth , he that ruleth . . it is then evident that offices are intended ; and it is no less evident , that distinct offices are so , which was to be proved in the second place . for , ( . ) the distributive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the indicative article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prefixed unto each office in particular , do shew them distinct , so far as words can do it . as by the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whether , they are distinguished in their nature ; whether they be of this or that kind ; so by the article prefixed to each of them in exercise , they are distinguished in their subjects . ( . ) the operations , work , and effects ascribed unto these gifts , require distinct offices and functions in their exercise . and if the distribution be made unto all promiscuously without respect unto distinct offices , it were the only way to bring confusion into the church , whereas , indeed here is an accurate order in all church administrations represented to us . and it is farther evident that distinct offices are intended . ( . ) from the comparison made unto the members of the body , ver . . all the members have not the same office ; the eye hath one , the ear hath another . ( . ) each of the duties mentioned and given in charge , is sufficient for a distinct officer , as is declared act. . . in particular , he that ruleth , is a distinct officer . an officer , because rule is an act of office , or office-power . and he is expresly distinguished from all others . but , say some , he that ruleth , is he that doth so , be who he will , that is the pastor or teacher , the teaching elder . but the contrary is evident . ( . ) he that says , he that exhorteth , and then adds , he that ruleth , having distinguished before between prophecy , whereunto exhortation doth belong , and ministry whereof rule is a part ; and prefixing the prepositive indicative article to each of them , doth as plainly put a difference between them , as can be done by words . ( . ) rule is the principal work of him that ruleth . for he is to attend unto it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with diligence , that is such as is peculiar unto rule , in contradistinction unto what is principally required in other administrations . but rule is not the principal work of the pastor , requiring constant and continual attendance . for his labour in the word and doctrine , is ordinarily sufficient for the utmost of his diligence and abilities . . we have therefore in this context the beautiful order of things in and of the church . all the duties of it , with respect unto its edification , derived from distinct differing spiritual gifts , exercised in and by distinct officers , unto their peculiar ends . the distinction that is in the nature of those gifts , their use and end being provided for in distinct subjects . the mind of no one man , at least ordinarily , is meet to be the seat and subject of all those differing gifts in any eminent degree ; the person of no man being sufficient , meet , or able to exercise them in a way of office towards the whole church ; especially those who labour in the word and doctrine , being obliged to give themselves wholly thereunto , and those that rule to attend thereto with diligence ; so many distinct works , duties and operations , with the qualifications required in their discharge , being inconsistent in the same subject ; all things are here distributed into their proper order and tendency , unto the edification of the church . every distinct gift required to be exercised in a peculiar manner , unto the publick edification of the church , is distributed unto peculiar officers , unto whom an especial work is assigned to be discharged by virtue of the gifts received , unto the edification of the whole body . no man alive is able to fix on any thing which is necessary unto the edification of the church , that is not contained in these distributions , under some of the heads of them . nor can any man find out any thing in these assignations of distinct duties unto distinct offices , that is superfluous , redundant , or not directly necessary unto the edification of the whole , with all the parts and members of it ; nor do i know any wise and sober man who knows any thing how the duties enjoined are to be performed , with what care , diligence , circumspection , prayer and wisdom , suited unto the nature , ends and objects of them , can ever imagine that they can all of them belong unto one and the same office , or be discharged by one and the same person . let men advance any other church order in the room of that here declared ; so suited unto the principles of natural light , operations and duties of diverse natures , being distributed and assigned to such distinct gifts ; acted in distinct offices , as renders those unto whom they are prescribed meet and able for them ; so correspondent to all institutions , rules and examples of church-order in other places of scripture ; so suited unto the edification of the church , wherein nothing which is necessary thereunto is omitted , nor any thing added above what is necessary ; and it shall be cheerfully embraced . the truth is , the ground of the different interpretations and applications of this context of the apostle , ariseth meerly from the prejudicate ▪ apprehensions , that men have concerning the state of the church and its rule . for if the state of it be national or diocesan , if the rule of it be by arbitrary rules and canons , from an authority exerting it self in courts ecclesiastical , legal or illegal , the order of things here described by the apostle , doth no way belong , nor can be accommodated thereunto . to suppose that we have a full description and account in these words of all the offices and officers of the church , of their duty and authority , of all they have to do , and the manner how they are to do it , is altogether unreasonable and senceless unto them , who have another idea of church-affairs and rule , conceived in their minds , or received by tradition , and riveted by interest . and on the other hand ; those who know little or nothing of what belongs unto the due edification of the church , beyond preaching the word and reaping the advantage that is obtained thereby , cannot see any necessity of the distribution of these several works and duties unto several officers ; but suppose all may be done well enough by one or two in the same office. wherefore , it will be necessary , that we treat briefly of the nature of the rule of the church in particular , and what is required thereunto , which shall be done in the close of this discourse . . the exceptions which are usually put in unto this testimony , have not the least countenance from the text or context , nor the matter treated of , nor confirmation 〈◊〉 any other divine testimony . it is therefore in vain to contend about them , being such as any man may multiply at his pleasure on the like occasion ; and used by those who on other considerations , are not willing that things should be as they are here declared to be by the apostle . yet we may take a brief specimen of them . some say it is gifts absolutely without respect unto distinct offices , that the apostle treats of ; which hath been disproved from the text and context before . some say that rule is included in the pastoral office , so as that the pastor only is here intended . but , ( . ) rule is not his principal work , which he is to attend unto in a peculiar manner with diligence above other parts of his duty . ( . ) the care of the poor of the flock belongs also to the pastoral office , yet is there another office appointed to attend unto it in a peculiar manner , act. . ( . ) he that ruleth , is in this place expresly distinguished from him that exhorteth , and him that teacheth . some say , that he that ruleth , is he that ruleth his family . but this is disproved by the analysis of the chapter before declared . and this duty , which is common unto all that have families , and confined unto their families , is ill placed among those publick duties , which are designed unto the edification of the whole church . it is objected , that he that ruleth , is here placed after him that giveth , that is the deacon ; i say then it cannot be the pastor that is intended ; if we may prescribe methods of expressing himself unto the apostle . but he useth his liberty , and doth not oblige himself unto any order in the annumeration of the offices of the church ; see cor. . , , , . and some other exceptions are insisted on of the same nature and importance , which indeed deserve not our consideration . . there is the same evidence given unto the truth argued for , in another testimony of the same apostle , cor. . . god hath set some in the church , first apostles , secondarily prophets , thirdly teachers , after that miracles , then gifts of healings , helps , governments , diversities of tongues . i shall not insist on this testimony and its vindication in particular , seeing many things would be required thereunto , which have been treated of already . some things may be briefly observed concerning it . that there is here an annumeration of officers and offices in the church , both extraordinary for that season , and ordinary for continuance , is beyond exception . unto them is added , the present exercise of some extraordinary gifts , as miracles , healing , tongues . that by helps , the deacons of the church are intended , most do agree , because their original institution was as helpers in the affairs of the church . governments , are governours or rulers , the abstract for the concrete ; that is , such as are distinct from teachers ; such hath god placed in the church , and such there ought to be . but it is said that gifts , not offices are intended ; the gift of goverment , or gift for government . if so , then these gifts are either ordinary or extraordinary ; if ordinary , how come they to be reckoned among miracles , healing , and tongues ? if extraordinary , what extraordinary gifts for government were then given distinct from those of the apostles ; and what instance is any where given of them in the scripture ? again , if god hath given gifts for government to abide in the church , distinct from those given unto teachers , and unto other persons than the teachers , then is there a distinct office of rule or government in the church , which is all we plead for . . the original order in these things is plain in the scripture . the apostles had all church-power and church-office in themselves , with authority to exercise all acts of them everywhere on all occasions . but considering the nature of the church , with that of the rule appointed by the lord christ in it or over it ; they did not , they would not ordinarily exercise their power by themselves or in their own persons alone . and therefore , when the first church consisted of a small number , the apostles acted all things in it , by the consent of the whole multitude or the fraternity , as we have proved from acts the first . and when the number of believers encreased , so as that the apostles themselves could not in their own persons attend unto all the duties that were to be performed towards the church by virtue of office , they added by the direction of the holy ghost , the office of the deacons , for the especial discharge of the duty which the church oweth unto its poor members . whereas therefore it is evident , that the apostles could no more personally attend unto the rule of the church , with all that belongs thereunto , without an entrenchment on that labour in the word and prayer , which was incumbent on them , than they could attend unto the relief of the poor , they appointed elders , to help and assist in that part of office-work , as the deacons did in the other . these elders are first mentioned , act. . . where they are spoken of as those which were well known , and had now been of some time in the church . afterwards they are still mentioned in conjunction with the apostles , and distinction from the church it self , acts . , , , . chap. . . chap. . . now the apostles themselves were teaching elders , that is such as had the work of teaching and rule committed to them , pet. . . joh. . and these elders are constantly distinguished from them ; which makes it evident , that they were not teaching elders . and therefore in all the mention that is made of them , the work of teaching or preaching is no where ascribed unto them ; which at jerusalem the apostles reserved to themselves , act. . , . but they are every where introduced as joining with the apostles in the rule of the church , and that in distinction from the church it self or the brethren of it . yea , it is altogether improbable , that whilst the apostles were at jerusalem , giving themselves wholly unto the word and prayer , that they should appoint in the same church many more teaching elders ; though it is plain that the elders intended were many . i shall add for a close of all , that there is no sort of churches in being but are of this perswasion , that there ought to be rulers in the church , that are not in sacred orders , as some call them ; or have no interest in the pastoral or ministerial office , as unto the dispensation of the word , and administration of the sacraments . for as the government of the roman church is in the hands of such persons in a great measure so in the church of england , much of the rule of it is managed by chancellors , officials , commissaries , and the like officers , who are absolutely lay-men , and not at all in their holy orders . some would place the rule of the church in the civil magistrate , who is the only ruling elder , as they suppose . but the generality of all protestant churches throughout the world , both lutherans and reformed , do both in their judgment and practice assert the necessity of the ruling elders which we plead for ; and their office lies at the foundation of all their order and discipline , which they cannot forgo without extream confusion , yea , without the ruine of their churches . and although some among us , considering particular churches only as small societies , may think there is no need of any such office or officers for rule in them ; yet when such churches consist of some thousands , without any opportunity of distributing themselves into several congregations , as at charenton in france , it is a weak imagination , that the rule of christ can be observed in them by two or three ministers alone . hence , in the primitive times we have instances of ten , twenty , yea , forty elders in a particular church , wherein they had respect unto the institution under the old testament , whereby each ten families were to have a peculiar ruler . however , it is certain that there is such a reformation in all sorts of churches , that there ought to be some attending unto rule , that are not called to labour in the word and doctrine . chap. viii . the nature of church-polity or rule ; with the duty of elders . having declared who are the rulers of the church , something must be added concerning the rule it self , which is to be exercised therein . hereof i have treated before in general : that which i now design , is , what in particular respects them who are called unto rule only ; whereunto some considerations must be premised . . there is power , authority , and rule granted unto and residing in some persons of the church , and not in the body of the fraternity or community of the people . how far the government of the church may be denominated democratical from the necessary consent of the people unto the principal acts of it in its exercise , i shall not determine . but whereas this consent , and the liberty of it is absolutely necessary according to the law of obedience unto christ , which is prescribed unto the church , requiring that all they do in compliance therewith be voluntary ; as unto the manner of its exercise , being in dutiful compliance with the guidance of the rule , it changeth not the state of the government . and therefore , where any thing is acted and disposed in the church , by suffrage , or the plurality of voices , the vote of the fraternity is not determining and authoritative , but only declarative of consent and obedience . it is so , in all acts of rule where the church is organical , or in compleat order . . that there is such an authority and rule instituted by christ in his church , is not liable unto dispute . where there are bishops , pastors , elders , guides , rulers , stewards , instituted , given , granted , called , ordained ; and some to be ruled , sheep , lambs , brethren , obliged by command to obey them , follow them , submit unto them in the lord , regard them as over them : there is rule and authority in some persons , and that committed unto them by jesus christ. but all these things are frequently repeated in the scripture . and when in the practical part or exercise of rule , due respect is not had unto their authority , there is nothing but confusion and disorder . when the people judge that the power of the keys is committed unto them as such only , and in them doth the right of their use and exercise reside ; that their elders have no interest in the disposing of church affairs , or in acts of church power , but only their own suffrages , or what they can obtain by reasoning , and think there is no duty incumbent on them to acquiesce in their authority in any thing ( an evil apt to grow in churches ) it overthrows all that beautiful order , which jesus christ hath ordained . and if any shall make advantage of this complaint , that where the people have their due liberty granted unto them , they are apt to assume that power unto themselves which belongs not unto them ; an evil attended with troublesome impertinencies and disorder , tending unto anarchy ; let them remember , on the other hand , how upon the confinement of power and authority unto the guides , bishops or rulers of the church , they have changed the nature of church-power , and enlarged their usurpation , until the whole rule of the church issued in absolute tyranny . wherefore , no fear of consequents that may ensue and arise from the darkness , ignorance , weakness , lusts , corruptions or secular interests of men ought to entice us unto the least alteration of the rule by any prudential provisions of our own . . this authority in the rulers of the church , is neither autocratical or sovereign , nor nomothetical or legislative , nor despotical or absolute ; but organical and ministerial only . the endless controversies which have sprung out of the mystery of iniquity , about an autocratical and monarchical government in the church , about power to make laws to bind the consciences of men , yea , to kill and destroy them , with the whole manner of the execution of this power , we are not concerned in . a pretence of any such power in the church , is destructive of the kingly office of christ , contrary to express commands of scripture , and condemned by the apostles , isa. . . jam. . . mat. . . chap. . , , , . luke . , . cor. . . cor. . , , . cor. . . pet. . , . . as the rule of the church , in those by whom it is exercised , is meerly ministerial , with respect unto the authority of christ , his law , and the liberty of the church , wherewith he hath made it free ; so in its nature it is spiritual , purely and only . so the apostle affirms expresly , cor. . , , . for its object is spiritual ; namely , the souls and consciences of men whereunto it extends , which no other humane power doth ; nor doth it reach those other concerns of men that are subject unto any political power : its end is spiritual , namely , the glory of god , in the guidance and direction of the minds and souls of men , to live unto him , and come to the enjoyment of him ; the law of it is spiritual , even the word , command and direction of christ himself alone ; the acts and exercise of it in binding and loosing , in remitting and retaining sin , in opening and shutting the kingdom of heaven , are all spiritual meerly and only . neither can there be an instance given of any thing belonging unto the rule of the church , that is of another nature , yea , it is sufficient eternally to exclude any power or exercise of it , any act of rule or government from any interest in church-affairs , that it can be proved to be carnal , political , despotical , of external operaration , or not entirely spiritual . . the change of this government of the church , fell out and was introduced gradually , upon an advantage taken from the unmeetness of the people to be lead under this spiritual rule . for the greatest part of them that made up christian churches , being become ignorant and carnal , that rule which consists in a spiritual influence on the consciences of men , was no way able to retain them within the bounds of outward obedience , which was at last only aimed at . there was therefore another kind of rule and government judged necessary to retain them in any order or decorum . and it must be acknowledged , that where the members of the church are not in some degree spiritual , a rule that is meerly spiritual will be of no great use unto them . but principally , this change was introduced by those that were in possession of the rule it self ; and that on two grounds . ( . ) their unskilfulness in the management of this spiritual rule , or weariness of the duties which are required thereunto : this made them willing to desert it ; with that perpetual labour and exercise of all sorts of graces which are required in it , and to embrace another more easie , and more suited unto their inclinations . ( . ) a desire of the secular advantages of profit , honour and veneration , which tendered themselves unto them in another kind of rule : by these means was the original government of the church , which was of divine institution , utterly lost ; and a worldly domination introduced in the room thereof . but the brief delineation given of it before , with what shall now be added , will demonstrate sufficiently , that all these disputes and contests which are in the world , between the church of rome and others about church-power and rule , are utterly foreign unto christian religion . . i shall therefore briefly enquire into these three things , ( . ) what is the skill and polity that is required unto the exercise , or administration of the government of the church ? ( . ) what is the sole law and rule of it ? ( . ) what are the acts and duties of it ? what it is conversant about ; especially those wherein the office of ruling elders doth take place . . the polity of church-government subjectively considered , is generally supported to consist , ( . ) in a skill , learning or understanding in the civil , and especially the canon law , with the additional canons , accomodating that law unto the present state of things of the nation , to be interpreted according unto the general rules of it . ( . ) knowledge of and acquaintance with the constitution , power , jurisdiction and practice of some law courts ; which being in their original , grant of power , manner of proceeding , pleas and censures meerly secular , are yet called ecclesiastical or spiritual . ( . ) a good discretion to understand a-right the extent of their power , with the bounds and limits of it ; that on the one hand they let none escape whom they can reach by the discipline of their courts , and on the other not entrench so far on the civil-power and the jurisdiction of other courts according to the law of the land , as to bring themselves into charge or trouble . ( . ) an acquaintance with the table of fees , that they may neither lose their own profit , nor give advantage unto others to question them for taking more than their due . but in these things we are not at present concerned . . the skill then of the officers of the church for the government of it , is a spiritual wisdom and vnderstanding in the law of christ , for that end , with an ability to make application of it in all requisite instances , unto the edification of the whole church , and all its members , through a ministerial exercise of the authority of christ himself , and a due representation of his holiness , love , care , compassion and tenderness toward his church . . the sole rule and measure of the government of the church being the law of christ ; that is , the intimation and declaration of his mind and will , in his institutions , commands , prohibitions and promises ; an vnderstanding herein , with wisdom , from that understanding , is and must be the whole of the skill enquired after . how this wisdom is bestowed as a spiritual gift , how it is to be acquired in a way of duty , by prayer , meditation and study of the word , hath been intimated before , and shall fully be declared , in our discourse of spiritual gifts . all decrees and decretals , canons and glosses come properly in this matter under one title of them , namely extravagant . the utmost knowledge of them , and skill in them will contribute nothing unto this wisdom . neither are any sort of men more strangers unto it , or unacquainted with it , than they are , for the most part , who are eminently cunning in such laws , and the jurisdiction of ecclesiastical courts . but wisdom in the knowledge of the will of christ as revealed in the scripture , is that alone which is of use in the government of the church . . a part of this wisdom consisteth in an ability of mind to make application of the law of christ in all requisite instances , unto the edification of the church in general , and all the members of it respectively . this wisdom is not notional only , but practical . it consists not in a speculative comprehension of the sence of the rule , or of the mind of christ therein only , though that be required in the first place ; but in an ability of mind to make application of it , whereunto diligence , care , watchfulness and spiritual courage are required . some are to be admonished ; some to be rebuked sharply ; some to be cut off ; in which and the like cases , a spirit of government acting it self in diligence , boldness and courage is necessary . and this is one reason why the lord christ hath appointed many elders in each church , and those of several sorts . for it is seldom that any one man is qualified for the whole work of rule . some may have a good understanding in the law of the churches government ; yet through a natural tenderness , and an insuperable kind of modesty , not be so ready and prompt for that part of this discipline which consists in reproofs and severity of censures . some may not have so great an ability for the indagation of the sence of the law as others have ; who yet upon the knowledge of it being discovered unto them , have readiness and boldness in christ to apply it as occasion doth require . all elders therefore in their variety of gifts are to be helpful to each other in the common work , which they are called unto . but such as are utterly destitute of these gifts , are not called unto this work ; nor any part of it . . the power that is exercised herein , is the power and authority of christ committed unto the elders . our authority , which the lord christ hath given us for edification , and not for destruction , cor. . . it is granted unto the rulers of the church , not formally to reside in them , as the power of a king is in his own person ; but ministerially and instrumentally only . for it must be the authority of christ himself , whereby the consciences of men are spiritually affected , with reference unto spiritual ends ; whereby they are bound or losed in heaven and earth , have their sins remitted or retained . and the consideration hereof is that alone which gives a due regard unto the ministry of the church , in the discharge of their office among them that desire to commend their consciences unto the lord christ in what they do . . the especial design of the rule of the church in its government is to represent the holiness , love , compassion , care and authority of christ towards his church . this is the great end of rule in the church , and of all the discipline which is to be exercised by virtue thereof . whilst this is not attended unto , when the officers and rulers of the church do not endeavour in all the actings of their power and office , to set forth these vertues of christ ; to exemplifie that impression of them which he hath left in his laws and rule , with the divine testimonies which he gives of them in his own person , they utterly deviate from the principal end of all rule in the church . for men to act herein in a way of domination , with a visible elation of mind and spirit above their brethren , with anger , wrath and passion , by rules , order and laws of their own devising ; without the least consideration of what the lord christ requires , and what is the frame of his heart towards all his disciples , is to reflect the highest dishonour imaginable upon christ himself . he who comes into the courts of the king in westminster - hall , when filled with judges , grave , learned and righteous , most ordinarily be allowed to judge of the king himself , his wisdom , justice , moderation and clemency , by the law which they proceed upon , and their manner of the administration of it . but god forbid that christians should make a judgment concerning the holiness , wisdom , love and compassion of christ , by the representation which ( as is pretended ) is made of him and them in some courts , wherein church-rule and discipline is admistred . when any had offended of old , their censure by the church was called the bewailing of them , cor. . . and that because of the sorrow , pity and compassion whereby in that censure they evidenced the compassion of the lord christ towards the souls of sinners . this is scarce answered by those pecuniary mulcts and other penalties , which , with indignation and contempt , are inflicted on such as are made offenders , whether they will or no. certainly , those who love the lord jesus christ in sincerity , and have a due honour for the gospel , will at one time or another begin to think meet , that this stain of our religion should be washed away . dly . the rule and law of the exercise of power in the elders of the church , is the holy scripture only . the lord christ is the only law-giver of the church ; all his laws unto this end are recorded in the scripture ; no other law is effectual , can oblige or operate upon the object or unto the ends of church-rule . if the church make a thousand rules or canons , or laws for government , neither any of them , nor all of them in general , have any the least power to oblige men unto obedience or compliance with them , but only so far , as virtually and materially they contain what is of the law of christ , and derives force from thence . as the judges in our courts of justice , are bound to judge and determine in all cases , out of and according to the law of the land ; and when they do not , their sentence is of no validity , but may and ought to be reversed . but if wilfully or of choice , they should introduce laws or rules not legally established in this nation , judging according unto them , it would render them highly criminal and punishable . it is no otherwise in the kingdom of christ , and the rule thereof . it is by his law alone that rule is to be exercised in it . there is nothing left unto the elders of the church , but the application of his laws , and the general rules of them unto particular cases and occasions . to make , to bring , to execute any other rules , laws or canons in the government of his church , is to usurp on his kingly dominion , whereunto all legislative power in the church is appropriate . nor is it possible that any thing can fall out in the church , that any thing can be required in the rule of it , nor can any instance be given of any such thing , wherein , for the ends of church-rule , there is or can be any more left unto the rulers of it , but only the application and execution of the laws of christ. unto this application to be made in a due manner , the wisdom and skill before described is requisite , and that alone . where there are other laws , rules or canons of the government of the church ; and where the administration of them is directed by laws civil or political , there is a skill in them required unto that administration , as all will confess . so is the wisdom we before described , and that alone , necessary unto that rule of the church which the lord christ hath ordained ; the instrument and means whereof , is his word and law alone . dly . the matter of this rule about which it is conversant , and so the acts and duties of it may be reduced unto three heads . . the admission and exclusion of members . both these are acts of church-power and authority , which are to be exercised by the elders only in a church that is organical and compleat in its officers . there is that in them both , which is founded in and warranted from the light and law of nature and rules of equity . every righteous voluntary society coalescing therein rightfully , upon known laws , and rules for the regulation of it unto certain ends , hath naturally a power inherent in it and inseparable from it , to receive into its incorporation , such as being meet for it , do voluntarily offer themselves thereunto ; as also to reject , or withhold the privileges of the society , from such as refuse to be regulated by the laws of the society . this power is inherent in the church essentially considered antecedently unto the enstating of officers in it : by virtue of their mutual confederation they may receive into the privileges of the society those that are meet , and withdraw the same privileges from those that are unworthy . but in these actings of the church , essentially considered , there is no exercise of the power of the keys , as unto authoritative rule , but what is meerly doctrinal . there is in what it doth a declaration of the mind of christ , as unto the state of the persons whom they do receive or reject . but unto the church as organical , as there are elders or rulers instated in it according unto the mind of christ , there is a peculiar authority committed for those acts of the admission and exclusion of members . unto this end is the key of rule committed unto the elders of the church , to be applied with the consent of the whole society , as we shall see afterwards . dly . the direction of the church in all the members of it , unto the observance of the rule and law of christ in all things , unto his glory and their own edification . and all these things may be reduced unto these four heads . ( . ) mutual , intense , peculiar love among themselves , to be exercised continually in all the duties of it . ( . ) personal holiness in gracious moral obedience . ( . ) vsefulness towards the members of the same church , towards other churches , and all men absolutely , as occasion and opportunity do require . ( . ) the due performance of all those duties , which all the members of the church owe mutually unto each other , by virtue of that place and order which they hold and possess in the body . about these things is church-rule to be exercised ; for they all belong unto the preservation of its being , and the attainment of its ends. dly . hereunto also belongs the disposal of the outward concernments of the church in its assemblies , and in the management of all that is performed in them , that all things may be done decently and in order . the disposal of times , seasons , places , the way and manner of managing all things in church-assemblies , the regulation of speeches and actions , the appointment of seasons for extraordinary duties , according unto the general rules of the word , and the reason of things from present circumstances , are acts of rule , whose right resides in the elders of the church . these things being premised , we may consider what is the work and duty of that sort of elders , which we have proved to be placed by christ for rule in the church . for , considering that which hath been spoken before concerning the pastoral office , or the duty of teaching-elders of the church , and what hath now been added concerning its rule in general ; i cannot but admire that any one man should have such a confidence in his own abilities , as to suppose himself meet and able for the discharge of the duties of both sorts in the least church of christ that can well be supposed . yea , supposing more teaching-elders in every church than one , yet if they are all and every one of them equally bound to give themselves unto the word and prayer , so as not to be diverted from that work by any inferior duties , if they are obliged to labour in the word and doctrine to the utmost of their strength continually , it will appear at length to be necessary , that there should be some whose peculiar office and duty is to attend unto rule with diligence . and the work of these elders consists in the things ensuing . . they are joined unto the teaching elders in all acts and duties of church-power , for the rule and government of the church . such are those before declared . this is plain in the text , tim. . . both sorts of elders are joined and do concurr in the same rule and all the acts of it ; one sort of them labouring also in the word and doctrine . of both sorts is the presbytery or eldership composed , wherein resides all church-authority . and in this conjunction , those of both sorts are every way equal , determining all acts of rule by their common suffrage . this gives order , with a necessary representation of authority , unto the church in its government . . they are in particular to attend unto all things wherein the rule or discipline of the church is concerned , with a due care that the commands of christ be duly observed by and among all the members of the church . this is the substance of the rule which christ hath appointed , whatever be pretended unto the contrary . whatever is set up in the world , in opposition unto it or inconsistent with it , under the name of the government of the church , is foreign unto the gospel . church-rule is a due care and provision , that the institutions , laws , commands and appointments of jesus christ be duly observed , and nothing else . and hereof , as unto the duty of the elders , we may give some instances : as , . to watch diligently over the ways , walking and conversation of all the members of the church , to see that it be blameless , without offence , useful , exemplary and in all things answering the holiness of the commands of christ , the honour of the gospel , and profession which in the world they make thereof . and upon the observation which they so make , in the watch wherein they are placed , to instruct , admonish , charge , exhort , encourage , comfort , as they see cause . and this are they to attend unto , with courage and diligence . . to watch against all risings or appearances of such differences and divisions on the account of things ecclesiastical or civil , as unto their names , rights and proprieties in the world , that are contrary unto that love which the lord christ requireth in a peculiar and eminent manner to be found amongst his disciples . this he calls his own new command , with respect unto his authority requiring it , his example first illustrating it in the world , and the peculiar fruits and effects of it which he revealed and taught . wherefore , the due observance of this law of love in it self and all its fruits , with the prevention , removal or condemnation of all that is contrary unto it , is that in which the rule of the church doth principally consist . and considering the weakness , the passions , the temptations of men , the mutual provocations and exasperations that are apt to fall out even among the best , the influence that earthly occasions are apt to have upon their minds , the frowardness sometimes of mens natural tempers ; the attendance unto this one duty or part of rule , requires the utmost diligence of them that are called unto it . and it is meerly either the want of acquaintance with the nature of that law and its fruits , which the lord christ requires among his disciples , or an undervaluation of the worth and glory of it in the church , or inadvertency unto the causes of its decays , and of breeches made in it ; or ignorance of the care and duties that are necessary unto its preservation , that induce men to judge that the work of an especial office is not required hereunto . . their duty is to warn all the members of the church of their especial church-duties , that they be not found negligent or wanting in them . there are especial duties required respectively of all church-members , according unto the distinct talents , whether in things spiritual or temporal , which they have received . some are rich , and some are poor ; some are old , and some are young ; some in peace , some in trouble ; some have received more spiritual gifts than others , and have more opportunities for their exercise . it belongs unto the rule of the church , that all be admonished , instructed , and exhorted to attend unto their respective duties ; not only publickly in the preaching of the word , but personally as occasion doth require , according to the observation which those in rule do make of their forwardness or remissness in them . in particular , and in the way of instance , men are to be warned that they contribute unto the necessities of the poor , and other occasions of the church according unto the ability that god in his providence hath intrusted them withal ; and to admonish them that are defective herein , in order to their recovery unto the discharge of this duty , in such a measure as there may be an equality in the church , cor. . . and all other duties of an a-like nature are they to attend unto . . they are to watch against the beginnings of any church-disorders , such as those that infested the church of corinth , or any of the like sort ; with remissness as unto the assemblies of the church and the duties of them , which some are subject unto , as the apostle intimates , heb. . . on the constancy and diligence of the elders in this part of their work and duty , the very being and order of the church do greatly depend . the want hereof hath opened a door unto all the troubles , divisions and schisms , that in all ages have invaded and perplexed the churches of christ from within themselves . and from thence also have decays in faith , love and order insensibly prevailed in many , to the dishonour of christ , and the danger of their own souls . first one grows remiss in attending unto the assemblies of the church , and then another ; first to one degree , then to another , until the whole lump be infected . a diligent watch over these things as to the beginnings of them in all the members of the church will either heal and recover them that offend , or it will warn others , and keep the church from being either corrupted or defiled , heb. . chap. . . it belongs unto them also to visit the sick , especially such as whose inward or outward conditions do expose them unto more than ordinary trials in their sickness ; that is the poor , the afflicted , the tempted in any kind . this in general is a moral duty , a work of mercy ; but it is moreover a peculiar church-duty by virtue of institution . and one end of the institution of churches , is , that the disciples of christ may have all that spiritual and temporal relief which is needful for them , and useful to them in their troubles and distresses . and if this duty were diligently attended unto by the officers of the church , it would add much unto the glory and beauty of our order , and be an abiding reserve with relief in the minds of them whose outward condition exposeth them to straits and sorrows in such a season . i add hereunto as a duty of the same nature , the visitation of those who suffer unto restraint and imprisonment upon the account of their profession , adherence unto church-assemblies , or the discharge of any pastoral or office-duties in them . this is a case wherewith we are not unacquainted , nor are like so to be . some look on this as the duty of all the members of the church , who yet enjoy their liberty ; and so it is , as their opportunities and abilities will allow them , provided their discharge of it be useful unto those whom they visit , and inoffensive unto others . but this duty diligently attended unto by the elders , representing therein the care and love of the whole church , yea , of christ himself unto his prisoners , is a great spring of relief and comfort unto them . and by the elders may the church be acquainted what yet is required of them in a way of duty on their account . the care of the primitive churches herein was most eminent . . it belongs unto them and their office , to advise with and give direction unto the deacons of the church , as unto the making provision and distribution of the charity of the church for the relief of the poor . the office of the deacons is principally executive , as we shall see afterwards . inquisition into the state of the poor , with all their circumstances , with the warning of all the members of the church unto liberality for their supply , belongs unto the elders . . when the state of the church is such , through suffering , persecution and affliction , that the poor be multiplied among them , so as that the church it self is not able to provide for their relief in a due manner , if any supply be sent unto them from the love and bounty of other churches , it is to be deposited with these elders , and disposed according to their advice , with that of the teachers of the church , act. . . . it is also their duty , according to the advantage which they have by their peculiar inspection of all the members of the church , their ways and their walking , to acquaint the pastors or teaching-elders of the church , with the state of the flock , which may be of singular use unto them for their direction in the present work of the ministry . he who makes it not his business to know the state of the church which he ministers unto in the word and doctrine , as to their knowledge , their judgment and understanding , their temptations and occasions , and applies not himself in his ministry to search out what is necessary and useful unto their edification ; he fights uncertainly in his whole work , as a man beating the air. but , whereas their obligation to attend unto the word and prayer , confines them much unto a retirement for the greatest part of their time , they cannot by themselves obtain that acquaintance with the whole flock , but that others may greatly assist therein from their daily inspection , converse and observation . . and it is their duty to meet and consult with the teaching-elders , about such things of importance , as are to be proposed in and unto the church , for its consent and compliance . hence , nothing crude or indigested , nothing unsuited to the sence and duty of the church , will at any time be proposed therein , so to give occasion unto contests or janglings , disputes contrary unto order or decency ; but all things may be preserved in a due regard unto the gravity and authority of the rulers . . to take care of the due liberties of the church , that they be not imposed on by any diotrephes in office , or without it . . it is incumbent on them in times of difficulties and persecution , to consult together with the other elders concerning all those things which concern the present duty of the church , from time to time , and their preservation from violence , according unto the will of christ. . whereas , there may be , and oft-times is but one teaching-elder , pastor or teacher in a church , upon his death or removal , it is the work and duty of these elders , to preserve the church in peace and unity ; to take care of the continuation of its assemblies ; to prevent irregularities in any persons or parties among them ; to go before , to direct and guide the church in the call and choice of some other meet person or persons in the room of the deceased or removed . these few instances have i given of the work and duty of ruling elders . they are all of them such as deserve a greater enlargement in their declaration and confirmation , than i can here afford unto them . and sundry things of the like nature , especially with respect unto communion with other churches and synods : but what hath been spoken is sufficient unto my present purpose . and to manifest that it is so , i shall add the ensuing observations . . all the things insisted on , do undoubtedly and unquestionably belong unto the rule and order appointed by christ in his church . there is no one of them , that is liable unto any just exception from them by whom all church order is not dispised . wherefore where there is a defect in them or any of them , the church it self is defective as unto its own edification . and where this defect is great , in many of them , there can be no beauty , no glory , no order in any church , but only an outward shew and appearance of them . and that all these things do belong unto the duty of these elders , there needs no other proof nor confirmation , but that they all undoubtedly and unquestionably belong unto that rule and order , which the lord christ hath appointed in his church , and which the scripture testifieth unto , both in general and particular . for all the things which belong unto the rule of the church , are committed to the care of the rulers of the church . . it is a vain apprehension to suppose that one or two teaching officers in a church , who are obliged to give themselves unto the word and prayer , to labour with all their might in the word and doctrine , to preach in and out of season ; that is , at all times , on all opportunities as they are able , to convince gain-sayers by word and writing , pleading for the truth ; to assist and guide the consciences of all , under their temptations and desertions , with sundry other duties , in part spoken to before , should be able to take care of , and attend with diligence unto all these things , that do evidently belong unto the rule of the church . and hence it is , that churches at this day do live on the preaching of the word , the proper work of their pastor , which they greatly value , and are very little sensible of the wisdom , goodness , love and care of christ in the institution of this rule in the church , nor are partakers of the benefits of it unto their edification . and the supply which many have made hitherto herein , by persons either unacquainted with their duty , or insensible of their own authority , or cold if not negligent in their work , doth not answer the end of their institution . and hence it is that the authority of government and the benefit of it , are ready to be lost in most churches . and it is both vainly and presumptuously pleaded , to give countenance unto a neglect of their order , that some churches do walk in love and peace , and are edified without it ; supplying some defects by the prudent aid of some members of them . for it is nothing but a preference of our own wisdom unto the wisdom and authority of christ ; or at best an unwillingness to make a venture on the warranty of his rule , for fear of some disadvantages that may ensue thereon . . whereas sundry of the duties before-mentioned , are , as unto the substance of them , required of the members of the church , in their several stations , without any especial obligation to attend unto them with diligence , to look after them , or power to exercise any authority in the discharge of them , to leave them from under the office-care of the elders , is to let in confusson and disorder into the church , and gradually to remove the whole advantage of the discipline of christ , as it is come to pass in many churches already . it is therefore evident , that neither the purity , nor the order , nor the beauty or glory of the churches of christ , nor the representation of his own majesty and authority in the government of them , can be long preserved without a multiplication of elders in them , according to the proportion of their respective members , for their rule and guidance . and for want hereof have churches of old and of late , either degenerated into anarchy and confusion , their self rule being managed with vain disputes and janglings , unto their division and ruine ; or else given up themselves unto the domination of some prelatical teachers , to rule them at their pleasure , which proved the bane and poison of all the primitive churches ; and they will and must do so in the neglect of this order for the future . chap. ix . of deacons . the original institution , nature and vse of the office of deacons in the church , are so well known , as that we need not much insist upon them . nor shall i treat of the name which is common unto any kind of ministry civil or sacred ; but speak of it as it is appropriated unto that especial work for which this office was ordained . the remote foundation of it lieth in that of our saviour , the poor you have always with you , joh. . . he doth not only foretel , that such there should be in the church , but recommends the care of them who should be so , unto the church . for he maketh use of the words of the law , deut. . . for the poor shall never cease out of the land ; therefore i command thee , saying , thou shalt open thy hand wide unto thy brother , to thy poor , and to thy needy . this legal institution , founded in the law of nature , doth the lord christ by his authority transferr and translate unto the use of gospel churches among his disciples . and it may be observed , that at the same instant hypocrisie and avarice began to attempt their advantage on the consideration of this provision for the poor , which they afterwards effected unto their safety . for on the pretence hereof , judas immediately condemned an eminent duty towards the person of christ , as containing a cost in it , which might have been better laid out in provision for the poor : the ointment poured on our saviour he thought might have been sold for three hundred pence ( it may be about forty or fifty pound ) and given to the poor , but this he said , not that he cared for the poor but because he was a thief , and had the bag ; out of which he could have made a good prey unto himself , joh. . . and it may be observed , that although judas malitiously began this murmuring ; yet at last some of the other disciples were too credulous of his insinuation , seeing the other evangelists , ascribe it to them also . but the same pretence , on the same grounds , in following ages was turned unto the greatest advantage of hypocrisy and covetousness that ever was in the world. for under this pretence of providing for the poor , the thieves who had got the bag , that is the ruling part of the clergy , with the priests , friars and monks who served them , allowed men in the neglect of the greatest and most important duties of religion towards christ himself , so as that they would give all that they had to the poor ; not that they cared for the poor , but because they were thieves , and had the bag ; by which means they possessed themselves of the greatest part of the wealth of the nations professing christian religion . this was their compliance with the command of christ ; which they equally made use of in other things . this foundation of their office was farther raised by the preaching of the gospel among the poor . many of them who first received it , were of that state and condition as the scripture every where testifieth . the poor are evangelized , matth. . . god hath chosen the poor , jam. . . and so it was in the first ages of the church ; where the provision for them was one of the most eminent graces and duties of the church in those days . and this way became the original propagation of the gospel . for it was made manifest thereby , that the doctrine and profession of it was not a matter of worldly design or advantage ; god also declared therein of how little esteem with him the riches of this world are ; and also provision was made for the exercise of the grace of the rich in their supply , the only way whereby they may glorify god with their substance . and it were well if all churches , and all the members of them would wisely consider how eminent is this grace , how excellent is this duty , of making provision for the poor , how much the glory of christ and honour of the gospel are concerned herein . for , whereas for the most part it is looked on as an ordinary work to be performed transiently and curiously , scarce deserving any of the time which is allotted unto the churches publick service and duties , it is indeed one of the most eminent duties of christian societies , wherein the principal exercise of the second evangelical grace , namely love , doth consist . the care of making provision for the poor being made in the church an institution of christ , was naturally incumbent on them who were the first only officers of the church , that is , the apostles . this is plain from the occasion of the institution of the office of the deacons , act. . the whole work and care of the church being in their hands , it was impossible that they should attend unto the whole and all the parts of it in any manner . whereas therefore they gave themselves , according to their duty , mostly unto those parts of their work , which were incomparably more excellent and necessary than the other , namely preaching of the word and prayer ; there was such a defect in this other part of ministration unto the poor , as must unavoidably accompany the actings of humane nature , not able to apply it self constantly unto things of diverse natures at the same time . and hereon those who were concerned quickly , as the manner of all is , expressed their resentment of a neglect in somewhat an undue order ; there was a murmuring about it , ver. . the apostles hereon declared that the principal part of the work of the ministry in the church , namely the word and prayer , was sufficient for them constantly to attend unto . afterwards indeed men began to think that they could do all in the church themselves , but it was when they began to do nothing in a due manner . and whereas the apostles chose , as their duty , the work of prayer and preaching , as that which they would and ought entirely give up themselves unto , and for the sake of that work would deposite the care of other things on other hands ; they are a strange kind of successors unto them , who lay aside that work which they determined to belong unto them principally and in the first place , to apply themselves unto any thing else whatever . yet did not the apostles hereon utterly forgo the care of providing for the poor which being originally committed unto them by jesus christ , they would not divest themselves wholly of it . but by the direction of the holy ghost they provided such assistance in the work , as that for the future it might require no more of their time or pains but what they should spare from their principal employment . and the same care is still incumbent on the ordinary pastors and elders of the churches , so far as the execution of it doth not interfere with their principal work and duty , from which those who understand it aright , can spare but little of their time and strength . hereon the apostles , by the authority of christ and direction of the holy spirit , under whose infallible guidance they were in all the general concernments of the church , instituted the office of deacons , for the discharge of this necessary and important duty in the church , which they could not attend unto themselves . and whereas the lord christ had in an especial manner committed the care of the poor unto the disciples , there was now a declaration of his mind and will , in what way and by what means he would have them provided for . and it was the institution of a new office , and not a present supply in a work of business which they designed . for the limitation of an especial ecclesiastical work , with the designation of persons unto that work , with authority for the discharge of it , ( set over this business ) with a separation unto it , do compleatly constitute an office , nor is there any thing more required thereunto . but whereas there are three things that concurr and are required unto the ministration unto the poor of the church . ( . ) the love , charity , bounty and benevolence of the members of the church , in contribution unto that ministration . ( . ) the care and oversight of the discharge of it . and , ( . ) the actual exercise and application of it ; the last only belongs unto the office of the deacons , and neither of the first are discharged by the institution of it . for the first is both a duty of the light and law of nature , and in its moral part enforced by many especial commands of christ ; so as that nothing can absolve men from their obligation thereunto . the office and work of the deacons is to excite , direct and help them in the exercise of that grace , and discharge of the duty therein incumbent on them . nor is any man , by the entrusting a due proportion of his good things in the hands of the deacons for its distribution , absolved thereby from his own personal discharge of it also . for it being a moral duty required in the law of nature , it receiveth peculiar obligations unto a present exercise by such circumstances as nature and providence do suggest : the care also of the whole work is as was said , still incumbent on the pastors and elders of the church ; only the ordinary execution is committed unto the deacons . nor was this a temporary institution for that season , and so the officers appointed extraordinary ; but was to abide in the church throughout all generations . for , ( . ) the work it self , as a distinct work of ministry in the church , was never to cease , it was to abide for ever ; the poor you shall have always with you . ( . ) the reason of its institution is perpetual ; namely , that the pastors of the churches are not sufficient in themselves to attend unto the whole work of praying , preaching , and this ministration . ( . ) they are afterwards not only in this church at jerusalem , but in all the churches of the gentiles reckoned among the fixed officers of the church , phil. . . and , ( . ) direction is given for their continuation in all churches , with a prescription of the qualifications of the person to be chosen and called into this office , tim. . , , . ( . ) the way of their call is directed , and an office committed unto them , let them be first proved , then let them use the office of a deacon . ( . ) a promise of acceptance is annexed unto the diligent discharge of this office , vers. . hence those who afterward utterly perverted all church order , taking out of the hands and care of the deacons , that work which was committed to them by the holy ghost in the apostles , and for which end alone , their office was instituted in the church , assigning other work unto them , whereunto they are not called nor appointed ; yet thought meet to continue the name and the pretence of such an office , because of the evident institution of it , unto a continuation . and whereas when all things were swelling with pride and ambition in the church , no sort of its officers contenting themselves with their primitive institution ; but striving by various degrees to some-what in name and thing , that was high and a-loft , there arose from the name of this office the meteor of an archdeacon , with strange power and authority , never heard of in the church for many ages : but this belongs unto the mystery of iniquity ; whereunto neither the scripture nor the practice of the primitive churches do give the least countenance . but some think it not inconvenient even to sport themselves in matter of church order and constitutions . this office of deacons , is an office of service , which gives not any authority or power in the rule of the church . but being an office , it gives authority with respect unto the special work of it under a general notion of authority ; that is , a right to attend unto it in a peculiar manner , and to perform the things that belong thereunto . but this right is confined unto the particular church whereunto they do belong . of the members of that church are they to make their collections , and unto the members of that church are they to administer . extraordinary collections from , or for other churches , are to be made and disposed by the elders , acts . . whereas , the reason of the institution of this office was in general to free the pastors of the churches who labour in the word and doctrine from avocations by outward things , such as wherein the church is concerned ; it belongs unto the deacons not only to take care of and provide for the poor , but to manage all other affairs of the church of the same kind ; such as are providing for the place of the church-assemblies , of the elements for the sacraments , of keeping , collecting and disposing of the stock of the church , for the maintenance of its officers , and incidencies , especially in the time of trouble or persecution . hereon are they obliged to attend the elders on all occasions , to perform the duty of the church towards them , and receive directions from them . this was the constant practice of the church in the primitive times , until the avarice and ambition of the superior clergy enclosed all alms and donations unto themselves ; the beginning and progress whereof is excellently described and traced by paulus sharpius , in his treatise of matters beneficiary . that maintenance of the poor which they are to distribute , is to be collected by the voluntary contributions of the church , to be made ordinarily every first day of the week , and as occasion shall require in an extraordinary manner , cor. . , . and this contribution of the church ought to be , ( . ) in a way of bounty , not sparingly , cor. . , , . ( . ) in a way of equality , as unto mens abilities , cor. . , . ( . ) with respect unto present successes and thriving in affairs , whereof a portion is due to god ; as god hath prospered him , cor. . . ( . ) with willingness and freedom , cor. . . chap. . wherefore it belongs unto the deacons in the discharge of their office , ( . ) to acquaint the church with the present necessity of the poor . ( . ) to stir up the particular members of it unto a free contribution according unto their ability . ( . ) to admonish those that are negligent herein , who give not according to their porportion ; and to acquaint the elders of the church with those who persist in a neglect of their duty . the consideration of the state of the poor unto whom the contributions of the church are to be ministred , belongs unto the discharge of this office. as , ( . ) that they are poor indeed , and do not pretend themselves so to be , for advantage . ( . ) what are the degrees of their poverty , with respect unto their relations and circumstances , that they may have suitable supplies . ( . ) that in other things they walk according unto rule . ( . ) in particular that they work and labour according to their ability ; for he that will not labour must not eat at the publick charge . ( . ) to comfort , counsel and exhort them unto patience , submission , contentment with their condition , and thankfulness ; all which might be enlarged and confirmed , but that they are obvious . the qualifications of persons to be called unto this office , are distinctly laid down by the apostles , tim. . , , , , , . upon the trial , knowledge and approbation of them , with respect unto these qualifications , their call to this office consists . ( . ) in the choice of the church . ( . ) in a separation unto it by prayer and imposition of hands , act. . , , . and the adjuncts of their ministration are , ( . ) mercy to represent the tenderness of christ towards the poor of the flock , rom. . . ( . ) cheerfulness to relieve the spirits of them that receive against thoughts of being troublesome and burdensome to others . ( . ) diligence and faithfulness by which they purchase to themselves a good degree , and great boldness in the faith which is in christ jesus . it remains only that we enquire into some few things relating unto this office , and those that are called unto it . as , . what is the meaning of the apostle , where he affirms , that the deacons in the discharge of their office , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tim. . . do purchase or procure unto themselves a good degree . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a step , a degree , a seat a little exalted , and metaphorically it is applied to denote dignity and authority . this good degree , which deacons may obtain , is in the judgment of most the office of presbytery . this they shall be promoted unto in the church . from deacons they shall be made presbyters . i cannot comply with this interpretation of the words . for , ( . ) the office of presbytery is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a good work , no where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a good degree . ( . ) the difference between a deacon and a presbyter is not in degree , but in order . a deacon made a presbyter is not advanced unto a further degree in his own order ; but leaves it for another . ( . ) the diligent discharge of the work of a deacon , is not a due preparation for the office of the presbytery , but an hinderance of it ; for it lies wholly in the providing and disposal of earthly things , in a serving of the tables of the church , and those private of the poor : but preparation for the ministry consists in a mans giving himself unto study , prayer and meditation . i shall only give my conjecture on the words , the apostle seems to me to have respect unto church-order , with decency therein , in both these expressions , shall purchase to themselves a good degree , and great confidence in the faith : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a seat raised in an assembly to hear or speak . so saith the schol. on sophoc . oed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the place where the assembly ( or church ) met , was divided round about with seats in degrees , some above others , where all that met might without trouble hear him that stood in the midst as they sate . and countenance is given hereunto by what is observed concerning the custom of sitting in the jewish synagogues . so ambrose ; traditio est synagogae , ut sedentes disputarent , siniores dignitate in cathedris , subsequentes in subselliis , novissimi in pavimento ; it is the tradition or order of the synogogue , that the elders in dignity ( or office ) should discourse sitting in chairs ; the next order on forms or benches , and the last on the floor . so speaks philo before him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when we meet in sacred places , places of divine worship , the younger sort according to their quality sit in orders under the elders . and this james the apostle hath respect unto in the primitive assemblies of the christian jews . for reproving their partiality in accepting of mens persons , preferring the rich immoderately before the poor , he instanceth in their disposing of them unto seats in their assemblies . they said unto the rich man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sit thou here in a good place ; that is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the best degree ; and to the poor , stand thou there on the floor , or sit at my foot-stool , without respect unto those other qualifications whereby they were to be distinguished . wherefore , the apostle having respect unto church-assemblies , and the order to be observed in them , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here intended , may signifie no more but a place of some eminency in the church-assemblies , which is due unto such deacons , where with boldness and confidence they may assist in the management of the affairs of the church , which belongs unto the profession of the faith which is in christ jesus . if any shall rather think that both of the expressions do signify an encrease in gifts and grace , which is a certain consequence of mens faithful discharge of their office in the church , wherein many deacons of old were eminent unto martyrdom , i shall not contend against it . . whereas there are qualifications expresly required in the wives of deacons , as that they should be grave , not slanderers , sober , faithful in all things , tim. . . which is to be considered before their call to office ; supposing that any of them do fall from the faith as becoming papists , socinians , or quakers , whether their husbands may be continued in their office ? ans. . he who in his own person faithfully dischargeth his office , may be continued therein , yea , though his wife should be actually excommunicated out of the church . every one of us must give an account of himself unto the lord. he rejects us not for what we cannot remedy . the sinning person shall bear his own judgment . ( . ) such an one ought to take care , by virtue of his authority as an husband , that as little offence as possible may be given to the church by his wife , when she loseth the qualification of not being a slanderer , which is inseparable from such apostates . . may a deacon be dismissed from his office wholly , after he hath been solemnly set apart unto it by prayer ? ans. . the very end of the office being only the convenience of the church and its accommodation , the continuation of men in this office is to be regulated by them . and if the church at any time stand not in need of the ministry of this or that person , they may , upon his desire , discharge him of his office. ( . ) things may so fall out with men , as unto their outward circumstances , with respect unto either their persons in bodily distempers and infirmities , or their condition in the world , as that they are not able any longer to attend unto the due discharge of this office ; in which case they ought to be released . ( . ) a man may be solemnly set apart unto a work and duty by prayer for a limited season , suppose for a year only ; wherefore this doth not hinder but that a man on just reasons may be dismissed at any time from his office , though he be so set apart unto it . ( . ) a deacon by unfaithfulness and other offences , may forfeit his office , and be justly excluded from it , losing all his right unto it and interest in it , and therefore on just reasons may be dismissed wholly from it . ( . ) for any one to desert his office through forwardness , covetousness , sloth or negligence , is an offence and scandal which the church ought to take notice of . ( . ) he who desires a dismission from his office , ought to give an account of his desires and the reasons of them unto the church , that the ministry which he held may be duly supplied , and love continued between him and the church . . how many deacons may there be in one congregation ? ans. as many as they stand in need of , for the ends of that ministry ; and they may be at all times encreased , as the state of the church doth require ; and it is meet that there should always be so many , as that none of the poor be neglected in the daily ministration , nor the work be made burdensome unto themselves . . what is the duty of the deacons towards the elders of the church ? ans. whereas the care of the whole church in all its concernments is principally committed unto the pastors , teachers , and elders , it is the duty of the deacons in the discharge of their office , ( . ) to acquaint them from time to time with the state of the church , and especially of the poor , so far as it falls under their inspection . ( . ) to seek and take their advice in matters of greater importance relating unto their office. ( . ) to be assisting unto them in all the outward concerns of the church . . may deacons preach the word and baptize authoritatively by virtue of their office ? ans. ( . ) the deacons , whose office is instituted , act. . and whose qualifications are fixed , tim. . have no call unto , or ministerial power in these things . the limitation of their office , work and power , is so express , as will not admit of any debate . ( . ) persons once called unto this office , might of old in an extraordinary manner , may at present in an ordinary way , be called unto the preaching of the word ; but they were not then , they cannot be now authorized thereunto by vrtue of this office. ( . ) if a new office be erected under the name of deacons , it is in the will of them by whom it is erected , to assign what power unto it they please . chap. x. of excommvnication . the power of the church towards its members ( for it hath nothing to do with them that are without ) may be referred unto three heads , ( . ) the admission of members into its society . ( . ) the rule and edification of them that belong unto it . ( . ) the exclusion out of its society of such as obstinately refuse to live and walk according unto the laws and rules of it . and these things belong essentially and inseparably unto every free society , and are comprehensive of all church-power whatever . the second of these hath been treated of in the discourse concerning church offices and rule . and all that belongs unto the first of them , is fully declared in the chapters of the essential constituent parts of gospel churches , namely their matter and form. the third must be now spoken , unto which is the power of excommunication . there is nothing in christian religion , about which the contest of opinions hath been more fierce than this of excommunication , most of them proceeding evidently from false presumptions and secular interests . and no greater instance can be given of what the serpentine wits of men ingaged by the desire of domination and wealth , and assisted by opportunities may attain unto . for whereas , as we shall see immediately , there is nothing more plain , simple , and more exposed unto the common understanding of all christians , yea of all mankind , than is this institution of christ ; both as unto its nature , form and manner of administration , nothing more wholesome nor useful unto the souls of men ; nothing more remote from giving the least disturbance or prejudice to civil society , to magistrates or rulers , unto the personal or political rights or concernments of any one individual in the world : it hath been metamorphosed into an hideous monster ; an engine of priestly domination and tyranny , for the deposition or assassination of kings and princes , the wasting of nations with bloody wars , the terror of the souls of men , and the destruction of their lives , with all their earthly concerns , unto the erection of a tyrannical empire , no less pernicious unto the christian world , than those of the saracens or the turks . he is a stranger unto all that hath passed in the world for near a thousand years , who knows not the truth of these things . and to this very day the greatest part of them that are called christians are so supinely ignorant and doating , or so infatuated and blinded by their prejudices and corrupt interests , as to suppose , or to say , that if the pope of rome do excommunicate kings or princes , they may be lawfully deposed from their rule , and in some cases killed ; and that other persons being rightly excommunicated according unto certain laws , rules , and processes , that some have framed , ought to be fined , punished , imprisoned , and so destroyed . and about these things there are many disputes and contests ; when if men were awakned out of their lethargy they would be laughed at , as the most ridiculous and contemptible mormo's that ever appeared in the world ; though they are no laughing matter at present , unto them that are concerned in them . supposing then , ecclesiastical excommunication ( as i at present suppose , and shall immediately prove it ) to be an appointment of our lord jesus christ ; these things are plain and evident concerning it , not capable of any modest contradiction , ( . ) that there is no divine evangelical institution , that is more suited unto the light of nature , the rules of common equity , and principles of unseared consciences , as unto the nature , efficacy and rule of it , than this is . ( . ) that the way of the administration and exercise of the power and acts of it , is so determined , described and limited in the scripture , and the light of nature , as that there can be no gross error or mistake about it , but what proceeds from secular interests , pride , ambition , covetousness , or other vitious habits and inclinations of the minds of men. ( . ) that the whole authority of it , its sentence , power and efficacy , are meerly spiritual , with respect unto the souls and consciences of men only ; and that to extend it directly or indirectly , immediately or by consequences , unto the temporal hurt , evil or damage of any in their lives , liberties , estates , natural or legal privileges , is opposite unto , and destructive of the whole government of christ in and over his church . all these things wilfully appear in the account which we shall give of it . it is therefore evident , as was intimated , that nothing in christian practice hath been , or is more abused , corrupted or perverted , than this of excommunication hath been and is . the residence of the supream power of it to be exercised towards and over all christians , rulers and subjects , in the pope of rome , or in other single persons absolutely , over less or greater distributions of them ; the administration of it by citations , processes , pleadings and contentions in wrangling law courts according unto arbitrary canons and constitutions , whose original is either known , or unknown ; the application of it unto the hurt , damage , evil or loss of men in their temporal concerns , are utterly and openly foreign unto the gospel , and expresly contrary unto what the lord christ hath appointed therein . it would require a whole volume to declare the horrible abuses that both in point of right , and in matter of fact , with the pernicious consequences that have ensued thereon , which the corruption of this divine institution hath produced : but to make a declaration hereof , doth not belong to my present design ; besides , it hath in some good measure been done by others . in brief , it is so come to pass that it is made a meer political engine , of an external forcible government , of the persons of men , unto the ends of the interests of some , who have got a pretence of its power , administred by such ways and means , as wherein the consciences of men , neither of those by whom it is administred , nor of those unto whom it is applied , are any way concerned , with respect unto the authority , or any institution of jesus christ. from an observation hereof , and a desire to vindicate as well christian religion from such a scandalous abuse as mankind from bondage , to such a monstrous fiction as is the present power and exercise of it , some have fallen into another extream , denying that there is any such thing as excommunication , appointed or approved by the gospel . but this neither is , nor ever will be a way to reduce religion nor any thing in it , unto its primitive order and purity . to deny the being of any thing because it hath been abused , when there could have been no abuse of it , but upon a supposition of its being , is not a rational way to reprove and convince that abuse . and when those who have corrupted this institution , find the insufficiency of the arguments produced to prove that there never was any such institution , it makes them secure in the practice of their own abuses of it . for they imagine that there is nothing incumbent on them to justify their present possession and exercise of the power of excommunication ; but that excommunication it self is appointed in the church by christ , whereas the true consideration of this appointment , is the only means to divest them of their power and practice . for the most effectual course to discharge and disprove all corruptions in the agenda or practicals of religion , as the sacraments , publick worship , rule and the like , is to propose and declare the things themselves in their original simplicity , and purity , as appointed by christ , and recorded in the scriptures . a real view of them in such a proposal , will divest the minds of men , not corrupted and hardened by prejudice and interest , of those erroneous conceptions of them , that from some kind of tradition they have been prepossessed withal . and this i shall now attempt in this particular of excommunication . there hath been great enquiry about the nature and exercise of this ordinance , under the old testament , with the account given of it by the latter jews . for the right and power of it in general , belongs unto a church as such , every church , and not that which is purely evangelical only . this i shall not enquire into ; it hath been sifted to the bran already , and intermixed with many rabbinical conjectures and mistakes . in general , there is nothing more certain , than that there was a doubl● removal of persons by church-authority , from the communion of the whole congregation in divine worship . the one for a season , the other for ever ; whereof i have given instances elsewhere . but i intend only the consideration of what belongs unto churches under the new testament . and to this end we may observe , . that all lawful societies , constituted such by voluntary confederation , according unto peculiar laws and rules of their own choice , unto especial duties and ends , have a right and power by the light of nature , to receive into their society those that are willing and meet , ingaging themselves to observe the rules , laws and ends of the society ; and to expel them out of it who wilfully deviate from those rules . this is the life and form of every lawful society or community of men in the world , without which they can neither coalesce nor subsist . but it is required hereunto , . that those who so enter into such a society , have right or power so to do . and many things are required unto this end : as , ( . ) that those who enter into such a society be sui juris ; have a lawful right to dispose of themselves , as unto all the duties and ends of such a society . hence children , servants , subjects , have no power in themselves to enter into such societies , without the interposition of and obligation from a power superior unto that of parents , masters , or princes , namely , that of god himself . ( . ) that the rules , laws , and ends of the society be lawful , good and useful unto themselves and others . for there may be a confederation in and for evil ; which is a combination that gives no right nor power , over one another , or towards others that enter into it . ( . ) that it contains nothing that is prejudicial unto others in things divine or humane . ( . ) nor oblige unto the omission or neglect of any duty , that men by virtue of any relations , natural , moral or political , do owe unto others : nor , ( . ) is hurtful unto themselves in their lives , liberties , names , reputation , usefulness in the world , or any thing else , unto whose preservation they are obliged by the law of nature . nor , ( . ) can be , or are such persons obliged to forsake the conduct of themselves in things divine and humane , by the light of their own consciences , by an ingagement of blind obedience unto others , which would render every society unlawful by the law of god and light of nature . ( . ) least of all , have any persons right or power to oblige themselves in such societies , unto things evil , sinful , superstitious or idolatrous . these things are plain , and evident in themselves , and every way sufficient to divest all the religious societies and fraternities that are erected in the church of rome , of all that right and power which belongs unto lawful societies , constituted by voluntary confederation . and if any thing inconsistent with these principles of natural light be pretended in churches , it divests them of all power , as to the exercise of it , by virtue of any compact or confederation whatever . . it is required that a society , by voluntary consent vested with the right and power mentioned , do neither give nor take away any right , privilege or advantage , to , or from any members of the society which belong unto them naturally or politically ; but their power is confined unto those things alone , wherein men may be benefited and advantaged by the society . and this is the foundation of all political societies . men , for the sake and benefit of them , may and ought to forego many particular advantages , which , without them , they might make unto themselves . but they cannot forego any of those rights , which in their several relations are inseparably annexed unto them by the law of nature , nor give power over themselves in such things unto the society . so is it with churches ; the power of expulsion out of their society , extends only unto the benefits and advantages which the society , as such , doth afford and communicate . now these are only things spiritual if churches be an institution of him , whose kingdom is not of this world. the power then that is in churches , by virtue of their being what they are , extends not it self unto any outward concernments of men , as unto their lives , liberties , natural or political privileges , estates or possessions ; unless we shall say , that men hold and possess these things by virtue of their relation unto the church , which is to overthrow all natural and humane right in the world. de facto , men are now compelled whether they will or no , to be esteemed to be of this or that church , and to be dealt withal accordingly . but if they had not been divested of their natural liberty , they know not how , without their own consent , and should be taught , that by entering into a church , they must come under a new tenure of their lives , liberties and estates , at the will of the lords of the society according to the customs of their courts , there would not be so many wise men in churches , as now there are thought to be . but this is the true state of things in the church of rome , and among others also . christians are esteemed to be of them , and belong unto them , whether they will or no. immediately hereon all the rights , liberties , privileges , possessions which they enjoy by the law of god and nature , and by the just laws and constitutions of men in civil governments , under which they live , come to depend upon , and be subject unto the especial laws and rules of the society which they are adjudged to belong unto . for upon expulsion out of that society by excommunication , according unto the laws and rules which it hath framed unto it self , all their rights and titles , and liberties and enjoyments are forfeited and exposed to ruine . some indeed do earnestly and learnedly contend that the pope of rome hath not power to excommunicate sovereign kings and princes ; and that if he do , they make no forfeiture of life or dignity thereby . and there are good reasons why they do so . but in the mean time , they deal with other poor men after the same manner . for if a poor man be excommunicated , immediately he loseth the free tenure of his life , liberty and goods , by the law of the church and the land , and is committed to the gaol without bail or mainprize . so that by this artifice , all men hold their natural and civil rights , by the rules of the church society whereto they are supposed to belong . and as this utterly overthrows the foundation of all that property according to the laws of the land , which is so much talked of and valued ; so indeed it would be destructive of all order and liberty , but that the church is wise enough not to employ this engine unto great men and men in power , who may yet deserve excommunication as well as some of their poor neighbours , if the gospel be thought to give the rule of it . but those that are poor , helpless and friendless , shall in the pursuit of this excommunication be driven from their houses , cast into prisons , and kept there until they and their families starve and perish . and it is apparent that we are beholding unto the greatness , authority , and wealth of many , whom the ecclesiastical courts care not to conflict withal , that the whole nation is not actually brought under this new tenure of their lives , liberties and estates , which on this presumption they are obnoxious unto . and all this evil ariseth from the neglect and contempt of this fundamental rule of all societies , apparent unto all in the light of nature it self ; namely , that they have no power in or over any thing , right , privilege or advantage , but what men are made partakers of by virtue of such societies , their rule and laws whereunto they are obliged . but of this sort are not the lives , the liberties , the houses and possessions of men , with respect unto the church . they receive them not from the church , and a man would certainly think , that the church could not take them away . yea , we live and subsist in order , upon the good nature and wisdom of men , who judge it best neither to exert their power , nor act their principles in this matter . for , whereas they esteem all the inhabitants of the land to belong unto their church ; if they should in the first place excommunicate all that ought to be excommunicated by the rule and law of the gospel , and then all that ought to be so , according to their own laws and canons , both which a man would think they were obliged in point of conscience unto ; and in pursuit of their sentence , send out the capias for them all , i very much question whether any of them would go to prison or no ; and then in what a fine case would this government be ; and if they should all go to gaol , i am perswaded the king would be in an ill state to defend his realms against his enemies . . every society hath this power towards those who are incorporated in it by their own consent , and not towards others . for whence should they have such a power , or who should commit it unto them ? nor can any be cast out from those privileges which they never had an interest in , nor a right unto . the apostles rule holds in this case , especially with respect unto churches ; what have we to do to judge them that are without . and as unto the exercise of this power , they are all to be esteemed to be without , who are not rightly incorporated into that particular church , by which they may be ejected out of it . a power of excommunication at random towards all that those who exercise it can extend force unto , hath no foundation either in the light of nature or authority of the scripture . and it would be ridiculous in any corporation to disfranchise such as never belonged unto it , who were never members of it . . the only reason or cause for the expulsion of any person out of such a society , is a wilful deviation from the rules and laws of the society , whose observance he had engaged unto upon his entrance into it . nothing else can be required unto the preservation of a mans interest in any right or privilege , but what he took upon himself to perform in his admittance into it . and if the great rule of every church-society , be , that men observe and do whatsoever the lord christ hath commanded , none can be justly ejected out of that society , but upon a wilful disobedience unto his commands . and therefore the casting of men out of church ▪ communion on light and trivial occasions , or for any reasons or causes whatever , but such as essentially belong unto the rules and laws whereon the church doth originally coalesce into a society , is contrary unto natural light , and the reason of the things themselves . thus far i say is every lawful confederate society enabled and warranted by the light of nature , to remove from its communion , and from a participation in its rights and privileges any of its number who will not walk according to the rules and principles of its coalescency and constitution . whereas therefore the rule of the constitution of the church is , that men walk together in holy obedience unto the commands of christ , and the observance of all his institutions , without giving offence unto one another , or those that are without , by any sinful miscarriage , and do abide in the profession of the truth ; if any one shall wilfully and obstinately transgress in any of these things , it is the right and duty , and in the power of the church to remove him from its society . but this is not the entire nor the next immediate ground , reason , or warranty of ecclesiastical excommunication . for this natural equity will not extend it self unto cases that are in things spiritual and supernatural ; nor will the actings of the church thereon reach unto the consciences of men , for the proper ends of excommunication . wherefore it was necessary that it should have a peculiar institution in the church by the authority of jesus christ. for , . the church is such a society as no men have right or power either to enter into themselves , or to exclude others from , but by virtue of the authority of christ. no warranty from the light of nature , or from the laws of men , or their own voluntary confederation , can enable any to constitute a church-society , unless they do all things expresly in obedience unto the authority of christ. for his church is his kingdom , his house ; which none can constitute or build but himself . wherefore it is necessary , that the power of admission into , and exclusion from the church , do arise from his grant and institution . nor is it in the power of any men in the world , to admit into , or exclude from this society but by virtue thereof . . excommvnication is an act of authority , as we shall see afterwards . but no authority can be exercised in the church , towards any person whatever , but by virtue of the institution of christ. for the authority it self however ministerially exercised by others , is his alone ; and he exerts it not , but in the ways of his own appointment . so in particular the apostle directs , that excommunication be exerted in the name of our lord jesus christ ; that is , in and by his authority , cor. . . . the privileges from which men are excluded by excommunication are not such , as they have any natural or civil right unto ( as hath been proved ) but meerly such as are granted unto the church by jesus christ ; and men cannot by virtue of any agreement among themselves , without a warranty from him by his institution , expel others from the privileges which are meerly of his grant and donation . he alone therefore hath given and granted this power unto the church , namely of excluding any by the rules and ways of his appointment from the privileges of his grant , which is the peculiar power of excommunication inquired after . . there is such an efficacy assigned unto excommunication in binding the consciences of men , in retaining their sins , in the destruction or mortification of the flesh , in the healing and recovery of sinners ; as nothing but the authority of a divine institution can give unto it . by virtue of natural light and mutual consent , men may free themselves from the company and society of those who will not walk with them according to rules of communion agreed upon among them ; but they cannot reach the minds and consciences of others with any of these effects . . that excommunication is an express ordinance of our lord jesus christ in his churches is fully declared in the scripture . for , ( . ) the power of it is contained in the authority given by christ unto the church , under the name of the keys of the kingdom of heaven . for the power expressed therein is not meerly doctrinal and declarative as is the preaching of the gospel , the consequent whereof upon the faith or unbelief of them that hear it , is the remitting or retaining of their sin in heaven and earth ; but it is disciplinary also , as it is appropriated unto the house whose keys are committed unto the stewards of it . and seeing the design of christ was to have his church holy , vnblamable and without offence in the world , that therein he might make a representation of his own holiness , and the holiness of his rule ; and whereas those of whom it is constituted , are liable and subject unto sins scandalous and offensive , reflecting dishonour on himself and the church , in being the occasion of sinning unto others ; that design would not have been accomplished , had he not given this authority unto his church to cast out and separate from it self all that do by their sins so give offence . and the neglect of the exercise of this authority in a due manner , was the principal means whereby the glory , honour , and usefulness of the churches in the world , were at length utterly lost . ( . ) it hath a direct institution , matth. . , , , , , . if thy brother shall trespass , &c. tell it unto the church ; but if he neglect to hear the church , let him be unto thee as an heathen man and a publican . verily i say unto you , whatsoever ye shall bind on earth shall be bound in heaven , and whatsoever ye shall loose on earth , shall be loosed in heaven , &c. after all the learned and unlearned contests that have been about this place , the sence of it is plain and obvious , unto such as whose minds are not clouded with prejudices about such churches and such excommunications as are utterly foreign unto the scripture . but that by trespasses in this place , sins against god giving scandal or offence , are intended , hath been proved before ; as also , that by a church , a particular christian congregation is intended . this church hath the cognizance of the scandalous offences of its members committed unto it , when brought before it in the due order described . hereon it makes a determination , designing in the first place the recovery of the person offending , from his sin , by his hearing of its counsel and advice . but in case of obstinacy , it is to remove him from its communion , leaving him in the outward condition of an heathen and a publican . so is he to be esteemed by them that were offended with his sin , and that because of the authority of the church binding him in heaven and earth unto the punishment due unto his sin , unless he doth repent . the rejection of an offending brother out of the society of the church , leaving him as unto all the privileges of the church , in the state of an heathen , declaring him liable unto the displeasure of christ , and everlasting punishment without repentance , is the excommunication we plead for ; and the power of it , with its exercise , is plainly here granted by christ and ordained in the church . ( . ) according unto this institution was the practice of the apostles , whereof we have several instances . i might insist upon the excommunication of simon the magician , a baptized professor , by peter , who declared him to have neither part or lot in the church upon the discovery of his wickedness , act. . , , , , . yet because it was the single act of one apostle , and so may be esteemed extraordinary , i shall omit it . however , that fact of the apostle is sufficiently declarative of what is to be done in the church in like cases , and which if it be not done , it cannot be preserved in its purity according unto the mind of christ. but that which was directed by the apostle paul in the church of corinth towards the incestuous person , is express , cor. . , , , , . ( . ) he declares the sin whereof the person charged was guilty , with the ignominy and scandal of it , ver. . ( . ) he blames the church that they had not been affected with the guilt and scandal of it , so as to have proceeded to his removal or expulsion out of the church , that he might be taken away or cut off from them , ver. . ( . ) he declares his own judgment in the case , that he ought to be so taken away or removed , which yet was not actually effected by that judgment and sentence of his , ver. . ( . ) he declares the causes of this excision . ( . ) the supream efficient cause of it , is the power or authority of the lord jesus christ instituting this ordinance in his church , giving right and power unto it for its administration , in the name of our lord jesus christ , and with his power . ( . ) the declarative cause of the equity of this sentence , which was the spirit of the apostle , or the authoritative declaration of his judgment in the case , with my spirit . ( . ) the instrumental ministerial cause of it , which is the church ; do it in the name of the lord jesus christ , when you are gathered together , ver. . and thereby purge out the old leaven , that you may be a new lump , ver. . whence the punishment of this sentence is said to be inflicted by many , cor. . . that is , all those who on his repentance were obliged to forgive and comfort him , that is the whole church , ver. . ( . ) the nature of the sentence is the delivering of such an one to satan for the destruction of the flesh , that the spirit may be saved in the day of the lord jesus , ver. . not the destruction of his body by death , but the through mortification of the flesh , whereby he was shortly afterwards recovered and restored into his former condition . the whole of what we plead for , is here exemplified ; as , ( . ) the cause of excommunication , which is a scandalous sin unrepented of . ( . ) the preparation for its execution , which is the churches sence of the sin and scandal , with humiliation for it . ( . ) the warranty of it , which is the institution of christ , wherein his authority is engaged . ( . ) the manner and form of it , by an act of authority with the consent of the whole church . ( . ) the effect of it in a total separation from the privileges of the church . ( . ) the end of it . ( . ) with respect unto the church , its purging and vindication . ( . ) with respect unto the person excommunicated ; his repentance , reformation and salvation . it is usually replied hereunto , that this was an extraordinary act of apostolical power , and so not to be drawn by us into example . for he himself both determines the case , and asserteth his presence in spirit , that is by his authority to be necessary unto what was done . besides , it was a delivery of the man to satan , that is , into his power to be afflicted and cruciated by him , to be terrified in his mind , and punished in his body to the destruction of the flesh , that is unto death . such was the delivery of a man to satan by the apostle mentioned here , and tim. . , . in the judgment of many of the ancients . but there is no such power in any church at present to deliver an offender unto satan , nor any appearing effects of such a pretence . wherefore , this is a matter which belongs not unto churches at present . i answer , ( . ) what the apostles did in any church , whether present or absent , by their own authority , did not prejudice the right of the churches themselves , nor their power acted in subordination unto them and their guidance . so it is evident in this place , that notwithstanding the exerting of any apostolical power intimated , the church it self is charged with its duty , and directed to exercise its authority in the rejection of the offender . ( . ) there is nothing extraordinary in the case . ( . ) it is not so that a member of a church should fall into a scandalous sin , unto the dishonour of christ and the church , giving offence unto persons of all sorts . ( . ) it is an ordinary rule , founded in the light of nature , confirmed here and elsewhere by express divine commands , that such an one be rejected from the society and communion of the church , until he give satisfaction by repentance and reformation . ( . ) it is that without which the church cannot be preserved in its purity , nor its being be continued , as both reason and experience do manifest . ( . ) the judgment both of the fact and right was left unto the church it self , whence it was afterwards highly commended by the apostle for the diligent discharge of its duty herein , cor. . in brief , it is such a divine order that is here prescribed , as without the observance whereof , no church can long subsist . ( . ) there is no difficulty in the other part of the objection , about the delivery unto satan . for , ( . ) it cannot be proved , that hereon the offender was delivered so into the power of satan to be cruciated , agitated , and at length killed , as some imagine ; nor can any instance of any such thing , be given in the scripture or antiquity ; though there be many of them , who upon their rejection out of the church , were enraged unto an opposition against it , as it was with simon magus , marcian , and others . ( . ) yea , it is evident that there was no such thing included in their delivery unto satan , as is pretended . for the design and end of it was the mans humiliation , recovery and salvation , as is expresly affirmed in the text ; and this effect is actually had , for the man was healed and restored . wherefore , this delivery unto satan , is an ordinance of christ for the exciting of saving grace in the souls of men , adapted unto the case of falling by scandalous sins , peculiarly effectual above any other gospel ordinance . now this cannot be such a delivery unto satan , as that pretended , which can have no other end but destruction and death . ( . ) this delivery unto satan is no more but the casting of a man out of the visible kingdom of christ , so giving him up as unto his outward condition into the state of heathens and publicans which belonged unto the kingdom of satan . for he , who by the authority of christ himself , according unto his law and institution , is not only debarred from a participation of all the privileges of the gospel , but also visibly and regularly devested of all present right to them and interest in them , he belongs unto the visible kingdom of satan . the gathering of men by conversion into the church , is the turning of them from the power of satan unto god , act. . . a delivery from the power of darkness , that is , the kingdom of satan , and a translation unto the kingdom of christ , col. . . wherefore , after a man hath by faith , and his conjunction unto a visible church , been translated into the kingdom of christ , his just rejection out of it , is the redelivery of him into the visible kingdom of satan , which is all that is here intended . and this is an act suited unto the end whereunto it is designed . for a man hereby is not taken out of his own power and the conduct of his own mind , not acted or agitated by the devil , but is left unto the sedate consideration of his present state and condition . and this , if there be any spark of ingenuous grace left in him , will be effectually operative , by shame , grief and fear , unto his humiliation , especially understanding that the design of christ and his church herein , is only his repentance and restauration . here is therefore , in his instance , an everlasting rule given unto the church in all ages , the ordinary occurrences of the like cases requiring an ordinary power for relief in them , without which the church cannot be preserved . that it is the duty of the church enjoined unto it by the lord jesus christ , and that necessary unto its glory , it s own honour and edification to reject scandalous offenders out of its communion , is evidently declared in this place : and to suppose that to be the duty of the church , which it hath no power or authority to discharge , ( seeing without them it cannot be discharged ) is a wild imagination . . the duty of the church herein , with such other particular duties as suppose the institution hereof , are in many places directed and enjoined . it is so in that insisted on , cor. . the foundation of the whole discourse and practice of the apostle there recorded lies in this , that churches ought to cut off from among them scandalous offenders ; and that to the end they may preserve themselves pure ; and that this they ought to do in the name of christ , and by virtue of his authority , vers. , , . and this is the whole of that excommunication which we plead for . the manner of its administration we shall consider afterwards , cor. chap. . , , . the apostle commends the church for what they had done in the excommunication of the incestuous person , calling it a punishment , inflicted on him by them , vers. . he gives also an account of the effect of this sentence against him , which was his humiliation and repentance , vers. . and hereon gives direction for his restauration , by an act of the church forgiving him , and confirming their love unto him . men may fansie to themselves strange notions of excommunication , with reference unto its power , the residence of that power , its effects , extent and ends ; and so either on the one hand erect it into an engine of arbitrary domination over the church and all the members of it ; or deny on the other , that there is any such institution of christ in force in his churches . but we can be taught nothing more plainly of the mind of christ , than that he hath given power unto his church to cast out of their communion obstinate scandalous offenders , and to restore them again upon their repentance , enjoining it unto them as their duty . and it is an evidence of a woful degeneracy in churches , from their primitive institution , when this sentence is so administred , as that it hath an effect , by virtue of humane laws , or the outward concerns of men , but no influence on their consciences unto humiliation and repentance , which is the principal end of its appointment . the apostle treats of the same matter , gal. . , , , , , . he speaks of those false teachers who opposed and overthrew what lay in them , the fundamental doctrine of the gospel . these at that time were in great power and reputation in the churches of the galatians whom they had corrupted with their false opinions ; so as that the apostle doth not directly enjoin their immediate excision ; yet he declares what they did deserve , and what was the duty of the church towards them , when freed from their delusions , vers. . i would they were even cut off that trouble you . men have exercised their minds in curious conjectures about the sence of these words , altogether in vain and needlesly . the curiosity of some of the best of the ancients , applying it unto a forcible eunuchism is extreamly fond . no other excision is intended , but that which was from the church , and to be done by the church in obedience unto the truth . neither the subject matter treated of , the nature of the crime condemned , nor the state of the church , or design of the apostle , will admit of any other exposition , thessal . . . the apostle gives command unto the brethren of the church , and that in the name of our lord jesus christ , to withdraw from every brother that walketh disorderly . what it is to walk disorderly he declares immediately , namely , to live in an open disobedience unto any of the commands of christ , not after the tradition which he received of us , that is , the doctrine of the gospel which he had delivered unto them . this withdrawing is as unto church-communion , which cannot be done but upon some act of the church , depriving them of the rights of it . for if every member of the church should be left unto his own judgment and practice herein , it would bring all things into confusion . and therefore , vers. . he requires that a note be set on such a person by the church , that is , a sentence be denounced against him , before the duty of withdrawing from him by the brethren be incumbent on them . see to the same purpose tit. . , . tim. . . revel . . , , , , . it is therefore evident that this censure , judgment , spiritual punishment , is an institution of christ , for whose administration he hath given authority unto his church , as that which is necessary unto its edification , with its preservation in honour , purity and order . there have been many disputes about it , as unto its order and kinds . some suppose that there are two sorts of excommunication ; the one they call the lesser , and the other the greater : some three sorts , as it is supposed there were among the jews . there is no mention in the scripture of any more sorts , but one , or of any degrees therein . a segregation from all participation in church-order , worship and privileges , is the only excommunication spoken of in the scripture . but whereas an offending person may cause great disorder in a church , and give great scandal unto the members of it , before he can be regularly cut off or expelled the society ; some do judge that there should a suspension of him from the lords table at least , precede total or compleat excommunication in case of impenitency . and it ought in some cases so to be . but this suspension is not properly an especial institution ; but only an act of prudence in church-rule to avoid offence and scandal . and no men question but that this is lawful unto , yea , the duty of the rulers of the church , to require any one to forbear for a season from the use of their privilege in the participation of the supper of the lord , in case of scandal and offence which would be taken at it , and ensue thereon . and if any person shall refuse a submission unto them in this act of rule , the church hath no way for its relief , but to proceed unto the total removal of such a person from their whole communion . for the edification of the whole church must not be obstructed by the refractoriness of any one among them . this excommunication , as we have proved before , is an act of church-authority , exerted in the name of our lord jesus christ. and if so , then it is an act of the officers of the church , namely , so far as it is authoritative ; for there is no authority in the church properly so called , but what resides in the officers of it . there is an office in the church , which is meerly ministerial without any formal authority , that is of the deacons . but there is no authority in exercise , but what is in the elders and rulers of the church . and there are two reasons , which prove that the power of excommunication , as to the authoritative exercise of it , is in the elders of the church . ( . ) because the apostles , by virtue of their office-power in every church , did join in the authoritative excommunication , as is plain in the case insisted on , cor. . and there is no office-power now remaining , but what is in the elders of the church . ( . ) it is an act of rule . but all rule , properly so called , is in the hands of rulers only . we may add hereunto , that the care of the preservation of the edification of all its members , of the correction and salvation of offenders , is principally incumbent on them , or committed unto them as we have declared ; as also , that they are best able to judge when and for what this sentence ought to be denounced against any , which requires their best skill in the wisdom of spiritual rule . and therefore the omission of the exercise of it , when it was necessary , is charged as a neglect on the angels or rulers of the churches , as the due execution of it is commended in them . and therefore unto them it doth belong with respect unto their office , and is thereon an office-act , or an act of authority . howbeit , it cannot be denied , but that the interest , yea , the power of the whole church in the fraternity of it , is greatly to be considered herein . for indeed , where-ever the apostle treats of it , he doth not any where recommend it unto the officers of the church in a peculiar manner , but unto the whole church and the brethren therein . this is evident in the places before quoted . wherefore the whole church is concerned herein , both in point of duty , interest , and power . ( . ) in point of duty ; for by virtue of the mutual watch of all the members of the church over each other , and of the care incumbent on every one of them , for the good , the honour , the reputation and edification of the whole , it is their duty jointly and severally to endeavour the purging out from among them of every thing that is contrary unto those ends . and they who are not concerned in these things , are dead and useless members of the church . ( . ) in interest , they have also a concernment therein . they are to look that no root of bitterness spring up amongst them , lest themselves are at length defiled thereby . it is usually said , that the good are not defiled by holding communion with them that are wicked in a participation of holy ordinances . and there is some truth in what is said , with reference unto wicked undiscovered hypocrites ; or such as are not scandalously flagitious : but to promote this perswasion , so as to beget an opinion in church-members , that they are no way concerned in the scandalous sins and lives of those with whom they walk in all duties of spiritual communion , openly avowing themselves members of the same body with them , is a diabolical engine invented to countenance churches in horrible security unto their ruine . but yet besides that defilement , which may be contracted in a joint participation of the same ordinances with such persons ; there are other ways almost innumerable , whereby their example , if passed by without animadversion , may be pernicious unto their faith , love and obedience . wherefore they are obliged in point of spiritual interest , as they take care of their own souls , to concurr in the ejection out of the church , of obstinate offenders . ( . ) in point of power . for the execution of this sentence is committed unto and rests in the body of the church . according as they concurr and practise , so it is put in execution or suspended ; for it is they who must withdraw communion from them , or the sentence is of no use or validity ; this punishment must be inflicted by the many , who also are to restore him who is so rebuked . wherefore , excommunication , without the consent of the church , is a meer nullity . but if any one shall say , that excommunication is not an act of authority nor of office , but of power residing in the community resulting from their common suffrage , guided and directed by the officers or elders of the church , i shall again take up this enquiry immediately , and speak unto it more distinctly ; lest what is here spoken should not be sufficient unto the satisfaction of any . our next enquiry is concerning the object of this church censure ; or who they are that ought to be excommunicated . and , . they must be members of that church , by which the sentence is to be denounced against them . and this , as we have proved before , they cannot be without their own consent . one church cannot excommunicate the members of another . they are unto them as unto this matter without , and they have no power to judge them . the foundation of the right to proceed against any herein , is in their own voluntary engagement to observe and keep the rules and laws of the society whereunto they are admitted . the offence is given unto that church in the first place , if not only . and it is an act of the church for its own edification . and there is a nullity in the sentence which is ordained , decreed or denounced by any who are not officers of that church in particular , wherein the sin is committed . . these church-members that may be justly excommunicated , are of two sorts . . such as continue obstinate in the practice of any scandalous sin , after private and publick admonition . the process from the first offence in admonition , is so stated in ordinary cases , matth. . that there is no need farther to declare it . the time that is to be allotted unto the several degrees of it , shall be spoken unto afterwards . and unto a right judgment of obstinacy in any scandalous sin , it is required , ( . ) that the sin considered in it self be such , as is owned to be such , by all , without doubting , dispute or haesitation . it must be some sin that is judged and condemned in the light of nature , or in the express testimony of scripture ; yea , such as the holy ghost witnesseth , that continued in without repentance , it is inconsistent with salvation . if the thing it self , to be animadverted on , be dubious or disputable whether it be a sin or no , especially such a sin , either from the nature of the fact , or the qualifications of the person offending , or from other circumstances , so as that the guilty person is not self-condemned , nor are others fully satisfied in their minds about the nature of it , there is no room for excommunication in such cases . and if it be once allowed to be applied towards any sins , but such as are evident to be so ( as the apostle says , the works of the flesh are manifest ) in the light of nature , and express testimony of scripture , not only will the administration of it be made difficult , a matter of dispute , unfit for the determination of the body of the church , but it will leave it unto the wills of men to prostitute unto litigious brawls , quarrels and differences , wherein interest and partiality may take place ; which is to profane this divine institution . but confine it as it ought to be , unto such sins as are condemned in the light of nature , or by express testimony of scripture , as inconsistent with salvation by jesus christ , if persisted in , and all things that belong unto the administration of it , will be plain and easie . from the neglect of this rule proceeded that horrible confusion and disorder in excommunication and the administration of it , which for sundry ages prevailed in the world. for as it was mostly applied unto things holy , just , and good , or the performance of such gospel duties as men owed to christ , and their own souls ; so being exercised with respect unto irregularities , that are made such meerly by the arbitrary constitutions and laws of men , and that in cases frivolous , trifling , and of no importance , it was found necessary to be managed in and by such courts , such processes , such forms of law , such pleadings and intricacies of craft , such a burden of cost and charge , as is uncertain whether it ought to be more bewailed , or derided . . it is required hereunto , that the matter of fact , as unto the relation of the sin unto the particular offender , be confessed , or not denied , or clearly proved . how far this is to extend , and what ground of procedure there may be in reports or fame concurring with leading circumstances , we shall enquire afterwards . and although in such cases of publick fame , a good testimony from those of credit and repute in the church given unto the supposed guilty person , is of use and sufficient in some cases , singly to oppose unto publick reports ; yet to require a man to purge himself by others , from any feigned scandalous imputation , is an unwarrantable tyranny . . it is also required , that the previous process in and by private and publick admonition , and that repeated with patient waiting for the success of each of them , be duly premised . whether this extend it self unto all causes of excommunication , shall be afterwards enquired into . ordinarily it is so necessary unto the conviction of the mind and conscience of the offender , and to leave him without either provocation from the church , or excuse in himself , so suited to be expressive of the grace and patience of christ toward sinners , so requisite unto the satisfaction of the church it self in their proceedure , as that the omission of it will probably render the sentence useless and ineffectual . a crying out , i admonish a first , a second , a third time , and so to excommunication , is a very absurd observation of a divine institution . . it is required , that the case of the person to be censured as unto his profession of repentance on the one hand , or obstinacy on the other , be judged and determined by the whole church in love and compassion . there are few who are so profligately wicked , but that , when the sin wherewith they are charged , is evidently such in the light of nature and scripture , and when it is justly proved against them , they will make some profession of sorrow and repentance . whether this be sufficient , as in most cases it is , to suspend the present proceeding of the church , or quite to lay it aside , is left unto the judgment of the church it self , upon consideration of present circumstances , and what is necessary unto its own edification . only this rule must be continually observed , that the least appearance of haste or undue precipitation herein , is to be avoided in all these cases , as the bane of church-rule and order . again , the manner of its administration , according to the mind of christ , may be considered . and hereunto are required , ( . ) prayer , without which it can no way be administred in the name of our lord jesus christ. the administration of any solemn ordinance of the gospel , without prayer , is an horrible profanation of it . and the neglect or contempt hereof , in any who take upon them to excommunicate others , is an open proclamation of the nullity of their act and sentence . and the observation of the administration of it without any due reverence of god , without solemn invocation of the name of christ , thereby ingaging his presence and authority in what they do , is that principally which hath set the consciences of all mankind at liberty from any concernment in this ecclesiastical censure ; and whence those that administer it expect no other success of what they do , but what they can give it by outward force . and where this fails , excommunication is quickly laid aside . as it was when the pope threatned the cantons of the swissers , that if they complied not with some of his impositions , he would excommunicate them ; whereon they sent him word they would not be excommunicated , which ended the matter . wherefore , when our lord jesus christ gives unto his church the power of binding and loosing , directing them in the exercise of that power , he directs them to ask assistance by prayer , when they are gathered together , matth. . , , . and the apostle directs the church of corinth , that they should proceed unto this sentence when they were gathered together in the name of the lord jesus christ , cor. . . which could not be without calling on his name . in brief , without prayer , neither is the ordinance it self sanctified unto the church , nor are any meet to administer it , nor is the authority of christ either owned or engaged , nor divine assistance attained ; neither is what is done any more excommunication than any rash curse is , so that many proceed inordinately out of the mouths of men. and the prayer required herein is of three sorts . ( . ) that which is previous for guidance and direction in a matter of so great weight and importance . it is no small thing to fall into mistakes , when men act in the name of christ , and so engage his authority in what he will not own . and the best of men , the best of churches , are liable unto such mistakes , where they are not under the guidance of the holy spirit , which is to be obtained by prayer only . ( . ) in , or together with the administration of it ; that what is done on earth may be ratified in heaven , by the approbation of christ , and be made effectual unto its proper end. ( . ) it must be followed with the prayer of the church unto the same purpose ; all with respect unto the humiliation , repentance , healing and recovery of the offender . ly , it is to be accompanied with lamentation or mourning . so the apostle reproving the church of corinth for the omission of it when it was necessary , tells them , that they had not mourned ; that the offender might be taken away from among them , cor. . . it is not to be done without mourning : and himself calls the execution of this sentence from this adjunct , his bewailing of them . i shall bewail many that have sinned already , cor. . . compassion for the person offending , with respect unto that dangerous condition whereinto he hath cast himself ; the excision of a member of the same body with whom they have had communion in the most holy mysteries of divine worship , and sate down at the table of the lord , with a due sense of the dishonour of the gospel by his fall , ought to ingenerate this mourning or lamentation in the minds of them who are concern'd in the execution of the sentence . nor is it advisable for any church to proceed thereunto , before they are so affected . ly , it is to be accompanied with a due sence of the future judgment of christ. for we herein judge for christ , in the matters of his house and kingdom . and woe to them who dare pronounce this sentence without a perswasion on good grounds , that it is the sentence of christ himself . and there is a representation also in it of the future judgment , when christ will eternally cut off and separate from himself all hypocrites and impenitent sinners . this is well expressed by tertullian , ibidem etiam exhortationes , castigationes & censura divina ( speaking of the assemblies of the church ) nam & judicatur magno cum pondere , ut apud certos de dei conspectu ; summumque futuri judicii praejudicium est , si quis ita d liquerit ut a communicatione orationis & conventus , & omnis sancti commercii relegetur , apol. cap. . were this duty observed , it would be a preservative against that inter-mixture of corrupt affections , and corrupt ends , which often impose themselves on the minds of men , in the exercise of this power . lastly , the nature and end of this judgment or sentence being corrective , not vindicative ; for healing , not destruction , what is the duty of the church , and those principally concerned in the pursuit of it to render it effectual , is plainly evident . of what use a significavit and capias may be in this case i know not ; they belong not unto christian religion ; much less do fire and faggot do so . prayer for the person cut off ; admonition as occasion is offered ; compa●sion in his distressed estate , which is so much the more deplorable , if he know it not ; forbearance from common converse , with readiness for the restauration of love , in all the fruits of it , contain the principal duties of the church , and all the members of it towards them that are justly excommunicate . what farther belongeth unto this head of church-rule or order shall be spoken unto in the resolution of some cases or enquiries , wherein also some things only mentioned already , shall be more fully explained . i have made some enquiry before , whether excommunication be an act of authority and jurisdiction in the officers of the church , or an act of power in the fraternity of the church . but for the sake of some by whom it is desired , i shall a little more distinctly enquire after the truth herein ; though i shall alter nothing of what was before laid down . and , . it is certain , it hath been proved , and i now take it for granted , that the lord christ hath given this power unto the church . wherefore in the exercise of this power , both the officers and members of the church are to act according unto their respective interests . for that exercise of power in the church towards any , which is not an act of obedience unto christ , in them that exercise it , it is in it self null . there is therefore no distinction or distribution of power in the church , but by the interposition of especial duty . . the institution of christ , with respect unto a church as it is a peculiar society for its especial ends , do not deprive it of its natural right , as it is a society . there is in every community , by voluntary confederation , a natural right and power to expel those from its society , who will not be ruled by the laws of its constitution . and if the church should , by the institution of a power , new as unto the way , manner and ends of its exercise , be deprived of its original , radical power , with respect unto the general end of its own preservation , it would not be a gainer by that institution . it may be easily understood , that the lord christ should in particular appoint the way and manner of the exercise of this power or administration of this sentence , committing the care thereof unto the officers of the church . but it cannot be well understood , that thereby he should deprive the church of its right , and forbid them their duty in preserving their society entire and pure . neither can it be so in an especial manner committed unto any , as that upon their neglect , whereby those who by the law and rule of christ , ought to be cast out of the churches communion , are continued in it unto its sin and defilement , the church it self should be free from guilt . wherefore the apostle expresly chargeth the whole church of corinth with sin and neglect of duty , in that the incestuous person was not put away from among them : this could not be , if so be the power of it were so in the hands of a few of the officers , that the church had no right to act in it . for none can incurr a guilt meerly by the defect of others in the discharge of their duty . . the church essentially considered is before its ordinary officers ; for the apostle ordained officers in every church . but the church in that state hath power to put away from among them and their communion an obstinate offender . they have it , as they are a society , by voluntary confederation . wherein this comes short of authoritative excommunication , will immediately appear . . where a church is compleat and organized with its stated rulers , as the church of corinth was , yet rules , instructions and commands are given expresly unto the fraternity or community of the church , for their duty and acting in the administration of this sentence , and the cutting off an offender , cor. . , , , . cor. . , . yea , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or infliction of the sentence , is ascribed unto them , ver. . all these things do suppose a right and duty thereon to act according to their interest in excommunication , to reside in the whole church : wherefore , . there are some acts belonging hereunto , that the church it self in the body of the fraternity , cannot be excluded from without destroying the nature of the sentence it self , and rendring it ineffectual . such are the previous cognizance of the cause , without which they cannot be blamed for any neglect about it ; preparatory duties unto its execution , in prayer , mourning and admonition , which are expresly prescribed unto them ; and a testification of their consent unto it , by their common suffrage . without these things , excommunication is but a name with a noise ; it belongs not unto the order appointed by christ in his church . . hence arise the duties of the church towards an excommunicated person , that are consequential unto his exclusion from among them . such are praying for him , as one noted by the church , and under the discipline of christ ; avoiding communion with him in publick and private , that he may be ashamed , and the like ; all which arise from their own voluntary actings in his exclusion ; and such , as without a judgment of the cause , they cannot be obliged unto . . yet on the other side , unto the formal compleatness of this sentence , an authoritative act of office-power is required . for , ( . ) there is in it such an act of rule , as is in the hands of the elders only . ( . ) the executive power of the keys in binding and loosing , so far as it comprizeth authority to be acted in the name of christ , is entrusted with them only . . wherefore i shall say no more in answer unto this enquiry ; but that excommunication is an act of church-power in its officers and brethren , acting according unto their respective rights , interests , and duties particularly prescribed unto them . the officers of the church act in it as officers with authority , the brethren or the body of the church with power ; yet so , as that the officers are no way excluded from their power , consent and suffrage in the acting of the church , but have the same interest therein with all other members of the church ; but the community of the church have no interest in those authoritative actings of the officers which are peculiar unto them . where either of these is wanting , the whole duty is vitiated , and the sence of the sentence rendred ineffectual . i. it is enquired , whether excommunication , justly deserved , may and ought to be omitted in case of trouble , or danger that may ensue unto the church therein . it is usually granted that so it may and ought to be ; which seems in general to have been the judgment of austin . the troubles and dangers intended , are three-fold . ( . ) from the thing it self . ( . ) from the persons to be excommunicated . ( . ) from the church . . trouble may arise from the thing it self . for there being an exercise of authority or jurisdiction in it over the persons of men , not granted from the civil magistrate by the law of the land , those that execute it may be liable unto penalties ordained in such cases . . the persons to be excommunicated may be great , and of great interest in the world , so as that if they receive a provocation hereby , they may occasion or stir up persecution against the church , as it hath often fallen out . . the church it self may be divided on these considerations , so as that lasting differences may be occasioned among them , which the omission of the sentence might prevent . for answer hereunto , some things must be premised . as , . here is no supposition of any thing sinful or morally evil in the church , its officers , or any of its members , by refusing to omit the pronouncing of this sentence . whether there be any sin in giving occasion unto the troubles mentioned , to be avoided by an omission of duty , is now to be enquired into . . we must suppose , ( . ) that the cause of excommunication be clear and evident , both as unto the merit of the fact , and the due application of it unto the person concerned ; so as that no rational indifferent man shall be able to say , that it is meet that such an one should be continued a member of such a society ; as it ought to be , where-ever excommunication is administred . ( . ) that sufficient time and space of repentance , and for giving satisfaction unto the church ( whereof afterwards ) hath been allowed unto the person after admonition . ( . ) that the church doth really suffer in honour and reputation by tolerating such a scandalous offender among them . i answer , on these suppositions i see no just reason to countenance the omission of the execution of this sentence , or to acquit the church from the guilt of sin in so doing . for , . the first presence of danger is vain . there is not the least shadow of jurisdiction in this act of the church . there is nothing in it that toucheth any thing which is under the protection and conservation of humane laws . it reacheth not the persons of men in their lives , or liberties ; nor their estates or the least secular privileges that they do enjoy ; it doth not expose them to the power or censures of others , nor prejudge them as unto office or advantage of life . there is therefore no concernment of the law of the land herein , no more than in a parents disenheriting a rebellious child . . as unto danger of persecution , by the means of the person provoked , i say , ( . ) the same may be pleaded as unto all other duties of obedience unto jesus christ wherewith the world is provoked ; and so the whole profession of the church should give place to the fear of persecution . to testify against sin in the way of christs appointment , is a case of confession . ( . ) the apostles were not deterred by this consideration from the excommunication of simon magus , the seducing jews , hymeneus and alexander , with others . ( . ) the lord christ commandeth and reproveth his churches , according as they were strict in the observation of this duty , or neglective of it , notwithstanding the fear of persecution thereon , revel . . . and , ( . ) he will take that care of his church in all their obedience unto him , as shall turn all the consequents thereof unto their advantage . . as unto danger of differences in the church , there is nothing to be said ; but that if rule , order , love and duty will not prevent such differences , there is no way appointed of christ for that end : and if they are sufficient for it , ( as they are abundantly ) they must bear their own blame who occasion such differences . ii. but it may be said , what if such an offender as justly deserves to be excommunicated , and is under admonition in order thereunto in case of impenitency , should voluntarily withdraw himself from , and leave the communion of the church , is there any necessity to proceed against him by excommunication ? answ. . some say it is enough , if it be declared in the church that such an one hath cut off himself from the church , and is therefore no longer under their watch or care , but is left unto himself and the world. and this is sufficient with them who own no act of office-power or authority in excommunication , but esteem it only a noted cessation of communion , which destroys a principal branch of the power of the keys . wherefore , . where the offence is plain , open , scandalous , persisted in ; where admonition is despised or not complied with , it is the duty of the church to denounce the sentence of excommunication against such a person , notwithstanding his voluntary departure : for , . no man is to make an advantage unto himself , or to be freed from any disadvantage , censure or spiritual penalty , by his own sin ; such as is the voluntary relinquishment of the church , by a person under admonition for scandalous offences . . it is necessary unto the church , both as unto the discharge of its duty , and the vindication of its honour ; as also from the benefit and edification it will receive by those duties of humiliation , mourning and prayer , which are necessary unto the execution of this sentence . . it is necessary for the good and benefit of him who so deserves to be excommunicated . for , ( . ) the end of the institution of the ordinance , is his correction , not his destruction , and may be effectual unto his repentance and recovery . ( . ) it is to be followed with sharp admonition and prayer , which in due time , may reach the most profligate sinner . . it becomes not the wisdom and order of any society entrusted with authority for its own preservation , as the church is by christ himself ; to suffer persons obnoxious unto censure by the fundamental rules of that society , to cast off all respect unto it , to break their order and relation , without animadverting thereon , according to the authority wherewith they are intrusted . to do otherwise is to expose their order unto contempt , and proclaim a diffidence in their own authority , for the spiritual punishment of offenders . . one end of the appointment of the power and sentence of excommunication in the church , is to give testimony unto the future final judgment of christ against impenitent sinners , which none of them can run away from , nor escape . iii. a third enquiry may be , whether in case of any great and scandalous sin , the church may proceed unto excommunication , without any previous admonition . answ. . persons may be falsly accused of , and charged with great sins , the greatest of sins , as well as those of a lesser degree , and that both by particular testimonies and publick reports , as it was with the lord christ himself ; which daily experience confirms . wherefore , all haste and precipitation like that of david in judging the case of mephibosheth , is carefully to be avoided , though they are pressed under the pretences of the greatness and notoriety of the sin. . there is no individual actual sin , but it is capable of great aggravation or alleviation from its circumstances : these the church is to enquire into , and to obtain a full knowledge of them , that all things being duly weighed , they may be affected with the sin in a due manner , or after a goodly sort ; which is essential unto the right administration of this ordinance . . this cannot be done , without personal conference with the offender , who is to be allowed to speak for himself . this conference , in case guilt be discovered , cannot but have in it the nature of an admonition , whereon the church is to proceed , as in case of previous solemn admonition , in the order , and according to the rule which shall be immediately declared . iv. fourthly , whether on the first knowledge of an offence or scandalous sin , if it be known unto the church , that the offending party is penitent , and willing to declare his humiliation and repentance for the satisfaction of the church , may the church proceed unto his excommunication , in case the sin be great and notorious ? answ. . it is certain , that in an orderly progress , as unto more private sins , a compliance by repentance with the first or second admonition , doth put a stop unto all further ecclesiastical proceedure . . but whereas the enquiry is made concerning sins , either in their own nature or in their circumstances , great and of disreputation unto the church : i answer , if repentance be evidenced unto the consciences of the rulers of the church to be sincere , and proportionable unto the offence in its outward demonstration , according unto the rule of the gospel , so as that they are obliged to judge in charity , that the person sinning is pardoned and accepted with christ , as all sincerely penitent sinners are undoubtedly ; the church cannot proceed unto the excommunication of such an offender . for , . it would be publickly to reject them whom they acknowledge that christ doth receive . this nothing can warrant them to do ; yea , so to do is to set up themselves against christ , or at least to make use of his authority against his mind and will. yea , such a sentence would destroy it self ; for it is a declaration that christ doth disapprove them , whom he doth approve . . their so doing would make a misrepresentation of the gospel , and of the lord christ therein . for , whereas the principal design of the gospel , and of the representation that is made therein of christ jesus , is to evidence that all sincerely penitent sinners , that repent according unto the rule of it , are and shall be pardoned and accepted ; by the rejection of such a person in the face of his sincere repentance , there is an open contradiction thereunto . especially it would give an undue sence of the heart , mind , and will of christ towards repenting sinners ; such as may be dangerous unto the faith of believers , so far as the execution of this sentence is doctrinal : for such it is , and declarative of the mind of christ according unto the judgment of the church . the image therefore of this excommunication , which is set up in some churches , wherein the sentence of it is denounced without any regard unto the mind of christ , as unto his acceptance or disapprobation of those whom they excommunicate , is a teacher of lyes . . such a proceedure is contrary unto the nature and end of this sentence . for it is corrective and instructive , not properly punishing and vindictive . the sole end of it , with respect whereunto it hath its efficacy from divine institution , is the humiliation , repentance and recovery of the sinner . and if this be attained before , the infliction of this sentence is contrary to the nature and end of it . it will be said , that it hath another end also ; namely , the preservation of the purity of the church , and the vindication of its honour and reputation , wherein it suffers by the scandalous offences of any of its members . whereunto , i say , ( . ) no church is or can be made impure by them whom christ hath purged ; as he doth all those who are truly penitent . ( . ) it is no dishonour unto any church to have sinners in it , who have evidenced sincere repentance . ( . ) the present offence and scandal may be provided against by an act of rectoral prudence , in causing the offending person to abstain from the lords table for a season . v. it is enquired , ( fifthly ) whether such as voluntarily , causlesly and disorderly , do leave the communion of any church whereof they are members , though not guilty of any scandalous immoralities , ma● and ought to be excommunicated ? answ. . where persons are esteemed members of churches by external causes without their own consent , or by parochial cohabitation , they may remove from one church unto another by the removal of their habitation , according unto their own discretion . for such cohabitation being the only formal cause of any relation to such a church in particular , upon the ceasing of that cause , the relation ceaseth of its own accord . . where persons are members of churches by mutual confederation , or express personal consent , causless departure from them is an evil liable unto many aggrevations . . but whereas the principal end of all particular churches is edification , there may be many just and sufficient reasons why a person may remove himself from the constant communion of one church unto that of another . and of these reasons he himself is judge , on whom it is incumbent to take care of his own edification above all other things . nor ought the church to deny unto any such persons their liberty desired peaceably and according unto order . . it was declared before , that where any persons guilty of , and under admonition for any scandalous sin , do withdraw from the communion of any church , their so doing , is no impediment unto a farther procedure against them . . whereas there are amongst us churches , or those who are so esteemed in the consciences of men , so far differing in principles and practices , as that they have not entire communion with one another in all parts of divine worship , it may be enquired , whether if a man leave a church of one sort to join with one of another ; as suppose he leave a select congregation to join in a parochial church constantly and totally , he may be justly excommunicated for so doing , without the consent of the church whereunto he did belong . answ. . it is certain on the one hand , that if any man leave the communion of parochial assemblies to join himself unto a select congregation , those who have power over those parishes , will make no question whether they shall excommunicate him or no in their way . but , . supposing persons so departing from particular congregations , ( . ) to be free from scandalous sins . ( . ) that they depart quietly without attempting disorder or confusion in the church . ( . ) that they do actually join themselves unto the communion of some church , whose constitution , principles and worship they do approve , whereby their visible profession is preserved ; the church may not justly proceed unto their excommunication : it may suffice to declare , that such persons have on their own accord forsaken the communion of the church , are no more under its watch or care ; neither is the church further obliged towards them , but as unto christian duties in general . . as for those whose departure is as voluntary and causless so accompanied with other evils , such as are revilings , reproaches and false accusations , as is usual in such cases , they may be proceeded against as obstinate offenders . vi. the sixth enquiry is , what time is to be given after solemn admonition before actual excommunication ? answ. . the manner of some to run over the words , i admonish you a first , second , and third time , so immediately to make way for the sentence of excommunication , is that wherein men are greatly to be pitied for their ignorance of the nature of those things which they take on themselves to act , order , and dispose of , that we ascribe it not unto worse and more evil causes . . the nature of the thing it self , requires a considerable season or space of time , between solemn admonition and excommunication . for the end and design of the former is the repentance and recovery of the offender . nor doth its efficacy thereunto depend on , or consist in the actual giving of it ; but as other moral causes which may work gradually , upon occasional advantages . want of light , some present exasperation and temptation , may seem to frustrate a present admonition , when they do but suspend its present efficacy , which it may afterwards obtain on the conscience of the offender . . it being a church admonition that is intended ; it is the duty of the church to abide in prayer and waiting for the fruit of it according to the appointment of christ. and herein the case may possibly require some long time to be spent . . no present appearance of obstinacy or impenitence under admonition , ( which is usually pleaded ) should cause an immediate proceedure unto excommunication . for , ( . ) it is contrary unto the distinct institution of the one , and the other ; wherein the former is to be allowed its proper season for its use and efficacy . ( . ) it doth not represent the patience and forbearance of christ towards his church and all the members of it . ( . ) it is not suited unto the rule of that love which hopeth all things , beareth all things , &c. ( . ) all grounds of hope for the recovery of sinners by repentance , are to be attended unto , so as to deferr the ultimate sentence . nulla unquam de morte hominis cunctatio longa est . . if new sins are added of the same , or any other kind , unto former scandals , whilst persons are under admonition , it is an indication of the necessity of a proceedure . vii . it may be farther enquired , whether a man may be excommunicated for errors in matters of faith , or false opinions about them ? answ. . the case is so plainly and positively stated , rev. . , , , , . tim. . , . tit. . , . and other places , that it needs no farther determination . wherefore , . if the errors intended , are about or against the fundamental truths of the gospel , so as that they that hold them , cannot hold the head , but really make shipwrack of the faith , no pretended usefulness of such persons , no peaceableness as unto outward deportment , which , men guilty of such abominations , will frequently cover themselves withal , can countenance the church in forbearing after due admonition , to cut them off from their communion . the nature of the evil , the danger that is from it unto the whole church , as from a gangrene in any member , unto the body , the indignation of christ expressed against such pernicious doctrines , the opposition of them to the building of the church on the rock , which in most of them is opposed , to render a church altogether inexcusable , who omit their duty herein . . false opinions in lesser things , when the foundation of faith and christian practice are not immediately concerned , may be tolerated in a church , and sundry rules are given unto this end in the scripture , as , rom. . , , , &c. phil. . , . howbeit , in that low ebb of grace , love and prudence , which we are come unto , it is best for edification , that all persons peaceably dispose themselves into those societies with whom they most agree in principles and opinions ; especially such as relate or lead unto practice in any duties of worship . but , . with respect unto such opinions , if men will , as is usual , wrangle and contend to the disturbance of the peace of the church , or hinder it in any duty , with respect unto its own edification , and will neither peaceably abide in the church , nor peaceably depart from it , they may and ought to be proceeded against with censures of the church . viii . whether persons excommunicated out of any church may be admitted unto the hearing of the word in the assemblies of that church ? answ. . they may be so ; as also to be present at all duties of moral worship ; for so many heathens and vnbelievers , cor. . , . . when persons are under this sentence , the church is in a state of expecting of their recovery and return ; and therefore are not to prohibit them any means thereof , such as is preaching of the word . ix . how far extends the rule of the apostle towards persons rejected of the church , cor. . . with such an one no not to eat ; as that also , note that man and have no company with him , that he may be ashamed ? thess. . . . to eat comprizeth all ordinary converse in things of this life ; give us our daily bread. ( . ) to note , is either the act of the church , setting the mark of its censure and disapprobation on him ; or the duty of the members of the church , to take notice of him , as unto the end of not keeping company with him . wherefore , . herein all ordinary converse of choice , not made necessary by previous occasions , is forbidden . the rule , i say , forbids , ( . ) all ordinary converse of choice ; not that which is occasional . ( . ) converse about earthly secular things , not that which is spiritual ; for such an one may , and ought still to be admonished , whilst he will hear the word of admonition . ( . ) it is such converse as is not made previously necessary , by mens mutual engagement in trade and the like . for that is founded on such rules of right and equity , with such obligations in point of truth , as excommunication cannot dissolve . . no suspension of duties antecedently necessary by virtue of natural or moral relation , is allowed or countenanced by this rule . such are those of husband and wife , parents and children , magistrates and subjects , masters and servants , neighbours , relations in propinquity of blood. no duties arising from or belonging unto any of these relations , are released , or the obligation unto them weakned by excommunication . husbands may not hereon forsake their wives if they are excommunicated , nor wives their husbands ; magistrates may not withdraw their protection from any of their subjects ; because they are excommunicate ; much less may subjects withhold their obedience on any pretence of the excommunication of their magistrates , as such . and the same is true as unto all other natural or moral relations . . the ends of this prohibition are , ( . ) to testifie our condemnation of the sin , and disapprobation of the person guilty of it , who is excommunicated . ( . ) the preservation of our selves from all kinds of participation in his sin. ( . ) to make him ashamed of himself , that if he be not utterly profligate and given up unto total apostasie , it may occasion in him thoughts of returning . x. how ought persons excommunicated to be received into the church upon their repentance ? answ. . as unto the internal manner ; with all readiness and chearfulness ; with , ( . ) meekness , to take from them all discouragement and disconsolation , gal. . . ( . ) with compassion , and all means of relief and consolation , cor. . . ( . ) with love in all the demonstrations of it , vers. . ( . ) with joy , to represent the heart of christ towards repenting sinners . . the outward manner of the restauration of such a person consists , in , ( . ) his testification of his repentance unto the satisfaction of the church . ( . ) the express consent of the church unto his reception . ( . ) his renewed ingagement in the covenant of the church , whereby he is re-instated , or jointed again in the body , in his own proper place . in all which the elders , by their authority , are to go before the church . all sorts of persons do now condemn the opinions of the novatians , in refusing the re-admission of lapsed sinners into the church upon repentance . but there may be an evil observed amongst some , leading that way , or unto what is worse : and this is , that they seek not after the recovery of those that are excommunicated , by prayer , admonition , exhortation in a spirit of meekness and tenderness ; but are well satisfied that they have quitted themselves of their society . it is better never to excommunicate any , than so to carry it towards them when they are excommunicated . but there is a sort of men , unto whom if a man be once an offender , he shall be so for ever . xi . our last enquiry shall be , whether excommunication may be regular and valid , where the matter of right is dubious and disputable ? as many such cases may fall out , especially with respect unto the occasions of life , and mutual converse ; or when the matter of fact is not duly proved by positive witnesses , on the one hand , and is denied on the other . answ. . the foundation of the efficacy of excommunication , next and under its divine institution , lies in the light and conviction of the consciences of them that are to be excommunicated . if these are not affected with a sense of guilt , as in dubious cases they may not be , the sentence will be of no force nor efficacy . . a case wherein there is a difference in the judgment of good and wise men about it , is to be esteemed such a dubious case as is exempted from this censure . nothing is to be admitted here to take place , but what is reprovable by natural light , and the concurrent judgment of them that fear god. . if the case be about such a right or wrong , in pretended fraud , over-reaching , or the like , as is determinable by civil-laws , the church is no judge in such cases ; unless it be by way of arbitration , cor. . . if the question be about doctrines that are not in points fundamental , so as those who dissent from the church do carry it peaceably and orderly , there can be no proceedure unto ecclesiastical censures : but if men will do at on their own opinions , wrangling , contending , and breaking the peace of the church about them , there are other rules given in that case . . if the matter of fact be to be determined and stated by witness , it is absolutely necessary by virtue of divine institution , that there be two or three concurrent testimonies ; one witness is not to be regarded . see deut. . . numb . . . matth. . , &c. wherefore the ensuing rules or directions are to be observed in the matter of excommunication . . no excommunication is to be allowed in cases dubious and disputable , wherein right and wrong are not easily determinable unto all unprejudiced persons , that know the will of god in such things . nor is it to be admitted when the matter of fact stands in need of testimony , and is not proved by two witnesses at the least . . all prejudices , all partiality , all provocations , all haste and precipitation , are most carefully to be avoided in this administration ; for the judgment is the lords . wherefore , . we are continually , in all things that tend unto this sentence , and eminently in the sentence it self , to charge our consciences with the mind of christ , and what he would do himself in the case ; considering his love , grace , mercy and patience ; with instances of his condescension which he gave us in this world. . there is also required of us herein , a constant remembrance , that we also are in the flesh , and liable to temptation , which may restrain and keep in awe that forwardness and confidence which some are apt to manifest in such cases . in all these things , a watchful eye is to be kept over the methods of satan ; who by all means seeks to pervert this ordinance unto the destruction of men , which is appointed for their edification ; and too often prevails in that design . and if by the negligence of a church in the management and pursuit of this ordinance , he gets advantage to pervert it , unto the ruine of any , it is the fault of that church , in that they have not been careful of the honour of christ , therein . wherefore , . as excommunication by a cursed noise and clamor with bell , book and candle ( such as we have instances of in some papal councils ) is an horrible anti-christian abomination . so , . it is an undue representation of christ and his authority , for persons openly guilty of profaneness in sinning , to excommunicate them who are blameless in all christian obedience . . all excommunication is evangelically null where there is wanting an evangelical frame of spirit in those by whom it is administred ; and there is present an anti-evangelical order in its administration . . it is sufficiently evident , that after all the contests and disputes about this excommunication that have been in the world , the noise that it hath made , the horrible abuses that it hath been put unto , the wresting of all church-order and rule to give countenance unto a corrupt administration of it , with the needless oppositions that have been made against its institution ; there is nothing in it , nothing belongs unto it , nothing required unto its administration , wherein mens outward interests are at all concerned , and which the smallest number of sincere christians in any church-society , may not perform and discharge unto the glory of christ , and their own edification . it is the mystery of iniquity that hath traversed these things into such a state and posture , as is unintelligible unto spiritual wisdom , unpracticable in the obedience of faith , and ruinous unto all evangelical order and discipline . chap. xi . of the communion of churches . churches so appointed , and established in order as hath been declared , ought to hold communion among themselves , or with each other , as unto all the ends of their institution and order : for these are the same in all . yea , the general end of them , is in order of nature considered antecedently unto their institution in particular . this end is the edification of the body of christ in general , or the church catholick . the promotion hereof is committed jointly and severally unto all particular churches . wherefore , with respect hereunto , they are obliged unto mutual communion among themselves , which is their consent , endeavour and conjunction in and for the promotion of the edification of the catholick church , and therin their own , as they are parts and members of it . this communion is incumbent on every church , with respect unto all other churches of christ in the world equally . and the duties and acts of it in all of them , are of the same kind and nature . for there is no such disparity between them , or subordination among them , as should make a difference between the acts of their mutual communion ; so as that the acts of some should be acts of authority , and those of others acts of obedience or subjection . where ever there is a church , whether it be at rome or egubium , in a city or a village , the communion of them all is mutual , the acts of it of the same kind ; however one church may have more advantages to be useful and helpful therein than another . and the abuse of those advantages was that which wrought effectually in the beginning of that disorder , which at length destroyed the catholick church , with all church-communion whatever . for some churches , especially that of rome , having many advantages , in gifts , abilities , numbers and reputation above many , above most churches for usefulness in their mutual communion ; the guides of it insensibly turned and perverted the addresses made unto them , the advises and assistances desired of them in way of communion , or their pretences of such addresses and desires , into an usurpation , first of a primacy of honour , then of order , then of supremacy and jurisdiction , unto the utter overthrow of all church-order and communion , and at length of the whole nature of the catholick church , as stated and subsisting in particular churches , as we shall see . all churches on their first institution , quickly found themselves indigent and wanting , though not as unto their being , power and order ; yet as unto their well-being , with their preservation in truth and order , upon extraordinary occurrences , as also with respect unto their usefulness and serviceableness , unto the general end of furthering the edification of the church catholick . the care hereof , and the making provision for this defect , was committed by our lord jesus christ unto the apostles during their lives , which paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . the care of all the churches . for what was only a pressing care and burden unto them , was afterward contended for by others , as a matter of dignity and power ; the pretence of it in one especially being , turned into a cursed domination , under the stile and title of servus servorum dei. but if a thousand pretences should be made of supplying churches defects after the decease of the apostles , by any other order , way or means , besides this of the equal communion of churches among themselves , they will be all found destitute of any countenance from the scripture , primitive antiquity , the nature , use , and end of churches , yea , of christian religion it self . yet the pretence hereof is the sole foundation of all that disposal of churches into several stories of subordination , with an authority and jurisdiction over one another , which now prevails in the world. but there is no place for such imaginations , until it be proved , either that our lord jesus christ hath not appointed the mutual communion of churches among themselves by their own consent ; or that it is not sufficient for the preservation of the vnion , and furtherance of the edification of the church catholick , whereunto it is designed . wherefore , our lord jesus christ , in his infinite wisdom , hath constituted his churches in such a state and order , as wherein none of them are able of themselves , always and in all instances , to attain all the ends for which they are appointed , with respect unto the edification of the church catholick . and he did it for this end , that whereas the whole catholick church is animated by one spirit , which is the bond of union between all particular churches , ( as we shall see ) every one of them may act the gifts and graces of it unto the preservation and edification of the whole . herein then , we acknowledge , lieth the great difference which we have with others about the state of the church of christ in this world ; we do believe that the mutual communion of particular churches amongst themselves , in an equality of power and order , though not of gifts and usefulness , is the only way appointed by our lord jesus christ after the death of the apostles , for the attaining the general end of all particular churches , which is the edification of the church catholick , in faith , love and peace . other ways and means have been found out in the world for this end , which we must speak unto immediately . wherefore , it behoveth us to use some diligence in the consideration of the causes , nature and vse of this communion of churches . but it must be moreover premised , that whereas this communion of churches is radically and essentially the same among all churches in the world , yet , as unto the ordinary actual exercise of the duties of it , it is confined and limited by divine providence , unto such churches , as the natural means of the discharge of such duties may extend unto . that is unto those which are planted within such lines of communication , such precincts or boundaries of places and countries , as may not render the mutual performance of such duties insuperably difficult . yet is not the world it self so wide , but that all places being made pervious by navigation , this communion of churches may be visibly professed , and in some instances practised among all churches , from the rising of the sun even unto the going-down of the same , where the name of christ is known among the gentiles ; wherein the true nature of the catholick church and its union doth consist , which is utterly overthrown by the most vehement pretences that are made unto it , as those in the church of rome . wherefore such a communion of churches is to be enquired after , as from which no true church of christ is or can be excluded ; in whose actual exercise they may and ought all to live , and whereby the general end of all churches in the edification of the catholick church may be attained . this is the true and only catholicism of the church , which whoever departs from , or substitutes any thing else in the room of it , under that name , destroys its whole nature , and disturbs the whole ecclesiastical harmony , that is , of christs institution . however therefore we plead for the rights of particular churches , yet our real controversy with most in the world , is for the being , union and communion of the church catholick , which are variously perverted by many , and separating it into parties , and confining it to rules , measures and canons of their own finding out and establishment . for such things as these , belong neither to the internal nor external form of that catholick church , whose being in the world we believe , and whose vnion we are obliged to preserve . and whoever gives any description of , or limitation to the catholick church , besides what consist in the communion of particular churches intended , doth utterly overthrow it , and therein an article of our faith. but this communion of churches cannot be duly apprehended , unless we enquire and determine wherein their vnion doth consist . for communion is an act of vnion , that receives both its nature and power from it , or by virtue of it . for of what nature soever the vnion of things distinct in themselves be , of the same is the communion that they have among themselves . in the church of rome , the person of the pope , as he is pope , is the head and center of all church union . nor is there allowed any vnion of particular churches with christ or among themselves , but in and through him . an universal subjection unto him and his authority , is the original spring of all church vnion among them . and if any one soul fail herein , if as unto things of faith and divine worship , he do not depend on the pope , and live in subjection unto him , he is reputed a stranger and for●●●ner unto the catholick church . yea , they affirm , that be a man never so willing for , and desirous of an interest in christ , he cannot have it but by the pope . the communion of churches congenial and suited unto this union , proceeding from it , and exercised by virtue of it , ariseth from a various contignation of order , or the erection of one story of church interest upon another , until we come to the idol placed on the top of this babel . so is this communion carried on from the obedience and subjection of the lowest rubbish of ecclesiastical order , unto diocesans , of them to metropolitans , of them to patriarchs or cardinals , of them to the pope ; or an ascent is made from diocesan synods , by provincial and national , to those that are called oecumenical , whose head is the pope . yet two things must be farther observed to clear this communion of the roman catholick church ; as , ( . ) that there is no ascent of church-order or power by a vital act of communion from the lower degrees , orders or consociations , and by them to the pope , as though he should receive any thing of church-power from them ; but all the plenitude of it being originally vested in him , by these several orders and degrees , he communicates of it unto all churches , as the life of their conjunction and communion . ( . ) that no man is so jointed in this order , so compacted in this body , but that he is also personally and immediately subject to the pope , and depends on him as unto his whole profession of religion . and this is that which constitutes him formally to be what he is , that is antichrist ; and the church-state arising from its union unto him , holding him as its head , subsisting in a communion by virtue of power received through various orders and constitutions from him , to be anti-christian . for he and it , are set up in the room of , and in direct opposition unto the lord christ , as the head of the catholick church , and the church state thereon depending . this we have described , ephes. . , . speaking the truth in love , may grow up , &c. as also , col. . . where there is a rejection of them who belong not unto the church catholick , taken from its relation unto christ , and the nature of its dependance on him ; not holding the head , &c. when men shall cease to be wilfully blind , or when the powers of the strong delusion that begin to abate shall expire , they will easily see the direct opposition that is between these two heads and two churches , namely christ and the pope , the catholick church and that of rome . i know well enough all the evasions and distinctions that are invented to countenance this anti-christianism . as that there is a double head , one of internal influence of grace which christ is , and the pope is not ; the other of rule and authority , which the pope is . but this also is two-fold ; supream and remote ; or immediate and subordinate ; the first is christ , the latter is the pope . and there is yet farther a two-fold head of the church , the one invisible which is christ ; the other visible which is the pope . not to insist on these gross and horrible figments of a twofold head of the catholick church in any sence , which are foreign to the scripture , foreign to antiquity , whereof never one word was heard in the church for six hundred years after christ , deforming the beautiful spouse of christ into a monster ; we will allow at present , that the pope is only the immediate , visible , subordinate head of all rule and authority to their church , which is what they plead for . then i say that the church whereof he is the head is his body ; that it holds him as its head ; that it is compacted together by the officers and orders that depend on him , and receive all their influence of church-power and order from him , which though he communicates not by an internal influence of grace and gifts ( alas poor wretch ) yet he doth it by officers , offices , orders and laws ; so giving union and communion unto the whole body by the effectual working of every joint and part of the hierarchy under him , for its union , communion and edification . this , i say , is the anti-christ , and the anti-christian church-state , as i shall be at any time ready to maintain . let any man take a due prospect of this head , and this body as related and united by the bond of their own rules , constitutions and laws , acting in worldly pomp , splendor and power with horrid bloody cruelties against all that oppose it , and he will not fail of an open view of all the scriptural lineaments of the apostate anti-christian state of the church . i say again , this assigning of the original of all church order , union and communion unto the pope of rome , investing him therewith as an article of faith , constituting him thereby the head of the church ; and the church thereon his body , as it must be if he be its head ; so as that from him all power of order , and for all acts of communion , should be derived , returning all in obedience and subjection unto him , doth set up a visible , conspicuous anti-christian church state , in opposition unto christ and the catholick church . but with this sort of men we deal not at present . there is a pretence unto an ●nion of churches not derived from the papal headship . and this consists in the canonical subjection of particular churches unto a diocesan bishop ; and of such bishops to metropolitans ; which though de facto it be at present terminated and stated within the bounds of a nation ; yet de jure it ought to be extended unto the whole catholick church . according unto this principle , the vnion of the catholick church consists in that order , whereby particular churches are distributed into deanaries , arch-deaconries , exempt peculiars , under officials ; diocesses , provinces , under metropolitans , and so by or without patriarchs to avoid the rock of the papacy , issuing in a general-council , as i suppose . but , . to confine the vnion and communion of the catholick church hereunto , is at present absolutely destructive both of the church and its communion . for all particular churches , when they are by a coalescency extended unto those , which are provincial or national , have both politically and ecclesiastically such bounds fixed unto them , as they cannot pass to carry on communion unto , and with the church as catholick , by any acts and duties belonging unto their order : and hereby the union and communion of the church is utterly lost . for the union of the catholick church , as such , doth always equally exist , and the communion of it is always equally in exercise , and can consist in nothing but what doth so exist and is so exercised . where-ever is the catholick church , there is the communion of saints . but nothing of this can be obtained by virtue of this order . . we enquire at present after such an vnion as gives particular churches communion among themselves ; which this order doth not , but absolutely overthrows it ; leaving nothing unto them but subjection to officers set over them , who are not of them , according to rules and laws of their appointment ; which is foreign to the scripture and antiquity . . this order it self , the only bond of the pretended union having no divine institution , especially as to its extent unto the whole catholick church , nor any intimation in the scripture , and being utterly impossible to be put in execution or actual exercise , no man can declare what is the original or center of it , whence it is deduced , and wherein it rests . having removed these pretences out of our way , we may easily discern wherein the vnion , and consequently the communion of ●ll particular churches doth consist , and in the due observation whereof , all that church-order which the lord christ hath appointed and doth accept , is preserved . i say then , that the true and only vnion of all particular churches , consists in that which gives form , life and being unto the church catholick , with the addition of what belongs unto them as they are particular . and this is , that they have all one and the same god and father , one lord jesus christ , one faith and one doctrine of faith , one hope of their calling or the promised inheritance , one regeneration , one baptism , one bread and wine ; united unto god and christ in one spirit , through the bond of faith and love. this description , with what is suited thereunto , and explanatory of it , is all the account which is given us in the scripture of the constituting form of the catholick church , and of the vnion of particular churches among themselves . what church soever fails in the essential parts of this description , or any of them , it is separated from the catholick church , nor hath either union or communion with any true churches of christ. two things concurr unto the compleating of this vnion of churches . ( . ) their vnion or relation unto christ. ( . ) that which they have among themselves . . the lord christ himself is the original and spring of this vnion , and every particular church is united unto him as its head , besides which , with or under which , it hath none . this relation of the church unto christ as its head , the apostle expresly affirms to be the foundation and cause of its union , ephes. . , . col. . . the places before quoted . hereby it is also in god the father , thes. . . or hath god as its father . and unless this union be dissolved , unless a church be disunited from christ , it cannot be so from the catholick church , nor any true church of christ in particular ; however , it may be dealt withal by others in the world. from christ , as the head and spring of union , there proceedeth unto all particular churches , a bond of vnion , which is his holy spirit , acting it self in them by faith and love , in and by the ways and means , and for the ends of his appointment . this is the kingly , royal , beautiful vnion of the church . christ , as the only head of influence and rule bringing it into a relation unto himself as his body , communicating of his spirit unto it , governing it by the law of his word , enabling it unto all the duties of faith , love and holiness . for unto the compleating of this vnion on the part of the church , these things are required . ( . ) faith in him , or holding him as the head , in the sincere belief of all things concerning his person , office and doctrine in the gospel , with whatever belongs thereunto . ( . ) love unto him and all that is his . ( . ) that especial holiness , whose foundation is repentance and effectual vocation . ( . ) the observance of his commands , as unto all duties of divine worship . these things are essentially requisite unto this union on the part of the church . the reality and power of them , is the internal form of the church ; and the profession of them is its external form . . there concurreth hereunto an vnion among themselves , i mean all particular churches throughout the world , in whom the church catholick doth act its power and duty , and the relation that is between these churches , is that which is termed relatio aequiparentiae , wherein neither of the relata is the first foundation of it ; but they are equal . it doth not arise from the subordination of one unto another , they being all equal as unto what concerns their essence and power . and the bond hereof is that especial love which christ requireth among all his disciples , acting it self unto all the ends of the edification of the whole body . take in the whole , and the union of churches consists in their relation unto god as their father , and unto christ as their only immediate head of influence and rule , with a participation of the same spirit , in the same faith and doctrine of truth , the same kind of holiness , the same duties of divine worship , especially the same mysteries of baptism and the supper , the observance of the same rules or commands of christ in all church-order , with mutual love , effectual unto all the ends of their being and constitution , or the edification of the church catholick . there may be failures in them or some of them , as unto sundry of these things ; there may be differences among them about them , arising from the infirmities , ignorance and prejudices of them of whom they do consist , the best knowing here but in part ; but whilst the substance of them is preserved , the union of all churches , and so of the catholick church is preserved . this is that blessed oneness which the lord christ prayed for so earnestly for his disciples , that they might be one in the father and the son , one among themselves , and made perfect in one , joh. . , , , . without any respect unto that horrid image of it , which was set up in the latter days of the church , which all men were compelled to bow down unto , and worship , with the fire of nebuchadnezzars furnance . of any other union there is not the least mention in the scripture . this union of the catholick church in all particular churches , is always the same , inviolable , unchangeable , comprehending all the churches in the world at all times ; not confinable unto any state or party , not interruptible by any external form , nor to be prevailed against by the gates of hell ; and all such disputes about a catholick church , and its vnion , as can be so much as questionable among them that profess to believe the gospel , are in direct opposition unto the prayers and promises of jesus christ. whilst evangelical faith , holiness , obedience unto the commands of christ , and mutual love abide in any on the earth , there is the catholick church ; and whilst they are professed , that catholick church is visible ; other catholick church upon the earth i believe none ; nor any that needs other things unto its constitution . these things being premised , i proceed unto that which is our present enquiry , namely , wherein the communion of particular churches among themselves doth consist . the communion of churches , is their joint actings in the same gospel duties towards god in christ , with their mutual actings towards each other , with respect unto the end of their institution and being , which is the glory of christ in the edification of the whole catholick church . as unto the actings of the first sort , the ground of them is faith , and therein is the first act of the communion of churches . and this communion in faith among all the churches of christ is two-fold . ( . ) general in the belief of the same doctrine of truth , which is according unto godliness , the same articles of faith , and the publick profession thereof ; so that every one of them is the ground and pillar of the same truth . this the primitive church provided for in creeds and symbols , or confessions of faith , as is known . but as never any one of them was expresly owned by all churches ; so in process of time they came to be abused , as expressing the sence of the present church , whether true or false . hence we have as many arian creeds yet extant , as those that are orthodox . but unto the communion of all particular churches in the world , there is nothing required but a belief of the scripture to be the word of god , with a professed assent unto all divine revelations therein contained ; provided that no error be avowed that is contrary to the principal or fundamental doctrines of it . for although any society of men should profess the scripture to be the word of god , and avow an assent unto the revelations made therein , yet by the conceptions of their minds , and misunderstanding of the sence of the holy spirit therein , they may embrace and adhere unto such errors , as may cut them off from all communion with the catholick church in faith. such are the denial of the holy trinity , the incarnation of the son of god , his divine person or office , the redemption of the church by his blood ; the necessity of regeneration by his spirit , and the like . and they may also add that of their own unto their professed belief , as shall exclude them from communion with the catholick church . such are the assertion of traditions as equal with the written word ; of another head of the church besides the lord christ ; of another sacrifice besides what he once offered for all ; and the like . but where any are preserved from such heresies on the one hand and the other , there is no more required unto communion with the whole church , as unto faith in general , but only the belief before described . . this communion in faith respects the church it self as its material object . for it is required hereunto , that we believe that the lord christ hath had in all ages , and especially hath in that wherein we live , a church on the earth , confined unto no places nor parties of men , no empires nor dominions , or capable of any confinement ; as also that this church is redeemed , called , sanctified by him ; that it is his kingdom , his interest , his concernment in the world ; that thereunto , and all the members of it , all the promises of god do belong and are confined ; that this church he will save , preserve and deliver from all oppositions , so as that the gates of hell shall not prevail against it ; and after death will raise it up and glorify it at the last day . this is the faith of the catholick church concerning it self ; which is an ancient fundamental article of our religion . and if any one deny that there is such a church called out of the world , separated from it , unto which alone , and all the members of it , all the promises of god do appertain , in contradistinction unto all others , or confines it unto a party , unto whom these things are not appropriate , he cuts himself off from the communion of the church of christ. in the faith hereof , all the true churches of christ throughout the world , have a comforting refreshing communion , which , is the spring of many duties in them continually . . this communion of churches in faith , consists much in the principal fruit of it ; namely , prayer . so is it stated , ephes. . . for through christ we have an access by one spirit unto the father . and that therein the communion of the catholick church doth consist , the apostle declares in the following verses ; , , , . now therefore , &c. for prayer in all churches having one object , which is god even the father , god as the father , proceeding in all from one and the same spirit , given unto them as a spirit of grace and supplications to make intercession for them , and all of them continually offered unto god by the same high-priest ▪ who adds unto it the incense of his own intercession , and by whom they have all an access unto the same throne of grace , they have all a blessed communion herein continually . and this communion is the more express in that the prayers of all are for all ; so as that there is no particular church of christ in the world , not any one member of any of them , but they have the prayers of all the churches in the world , and of all the members of them every day . and however this communion be invisible unto the eyes of flesh , yet is it glorious and conspicuous unto the eye of faith ; and is a part of the glory of christ the mediatour in heaven . this prayer proceeding from , or wrought by one and the same spirit in them all , equally bestowed on them all , by virtue of the promise of christ ; having the same object , even god as a father , and offered unto him by the same high-priest , together with his own intercession , gives unto all churches a communion , far more glorious than what consists in some outward rites and orders of mens devising . but now if there be any other persons or churches , who have any other object of their prayers , but god even the father , and as our father in christ ; or have any other mediators or intercessors , by whom to convey or present their prayers unto god , but christ alone , the only high-priest of the church ; or do renounce the aid and assistance of the holy spirit , as a spirit of grace and supplications , they cut themselves off from all communion with the catholick church herein . . the vnity of faith in all churches , affecteth communion among them , in the administration of the same sacraments of baptism and the supper of the lord. these are the same in , unto , and amongst them all . neither do some , variations in the outward manner of their administration , interrupt that communion . but , where-ever the continuation of these ordinances is denied , or their nature or use is perverted , or idolatrous worship is annexed unto their administration , there communion with the catholick church is renounced . . they have also by faith communion herein , in that all churches do profess a subjection unto the authority of christ in all things , and an obligation upon them to do and observe all whatsoever he hath commanded . other instances of the like nature might be given ; but these are sufficient to manifest how unscriptural the notion is , that there is no proper communion with or among churches but what consists in a compliance with certain powers , orders and rites , the pressing whereof under the name of vniformity , hath cast all thoughts of real , evangelical church communion into oblivion . secondly , churches ordained and constituted in the way and manner , and for the ends declared in our former discourse on this subject , and by virtue of their union unto christ and among themselves , living constantly in all places of the world in the actual exercise of that communion , which consists in the performance of the same church-duties towards god in christ , unto their own continuation , encrease , and edification , have also an especial vnion among themselves , and a mutual communion thence arising . the bond of this vnion is love ; not the common regulated affection of humane nature so called ; not meerly that power and duty which is engraven on the hearts of men , by the law of creation , towards all of the same kind and blood with themselves ; but an especial grace of the holy spirit , acting in the church as the principle and bond of its union unto its self ; whence the command of it is called a new commandment ; because in it self , as unto the only example of it in the person of christ , the causes and motives unto it , with its peculiar ends and proper exercise , it was absolutely new and evangelical . an explanation of the nature of it belongs not unto this place although it be a grace and a duty of so much importance , wherein so much of the life , power and peculiar glory of christian religion doth consist , and is either so utterly lost , or hath such vile images of it set up in the world , that it deserves a full consideration ; which it may receive in another place . i say the holy spirit of grace and love , being given from christ , the fountain and center of all church-union , to dwell in , and abide with his church , thereby uniting it unto himself , doth work in it , and all the members of it , that mutual love , which may , and doth animate them unto all those mutual acts which are proper unto the relation wherein they stand , by virtue of their union unto christ their head , as members of the same body one with another . herein consists the union of every church in it self , of all churches among themselves , and so of the whole catholick church ; their communion consisting in regular acts and duties , proceeding from this love , and required by virtue of it . this account of the vnion and communion of churches may seem strange unto some , who are enamoured on that image which is set up of them in the world , in canons , constitutions of rites , and outward order in various subordinations and ceremonies , which are most remote from making any due representation of them . the church , in its dependance on christ its head , being by his institution disposed unto its proper order for its own edification , or fitly joined together and compacted , this love working effectually in every office , officer and member , according as unto its disposal in the body , for the receiving and communicating supplies for edification , gives the whole both its vnion and communion , all the actings of it being regulated by divine rule and prescription . instead hereof to erect a machine , the spring and center of whose motions are unknown , any other , i mean , but external force compacted by the iron joints and bands of humane laws , edifying it self by the power of offices and officers , foreign unto the scripture , acting with weapons that are not spiritual , but carnal , and mighty through him whose work it is to cast the members of the church of christ into prison , as unto an outward conformity , is to forsake the scripture and follow our own imagination . the outward acts of communion among churches , proceeding from this love , and the obligation that is on them to promote their mutual edification , may be referred unto the two heads of advice and assistance . churches have communion unto their mutual edification , by advice in synods or councils , which must in this place be considered . synods are the meetings of divers churches by their messengers or delegates , to consult and determine of such things as are of common concernment unto them all , by virtue of this communion which is exercised in them . . the necessity and warranty of such synods , ariseth , ( . ) from the light of nature . for all societies which have the same original , the same rule , the same interest , the same ends , and which are in themselves mutually concerned in the good or evil of each other , are obliged by the power and conduct of reason , to advise in common for their own good , on all emergencies that stand in need thereof . churches are such societies ; they have all one and the same authoritative institution , one and the same rule of order and worship , the same ends as we have declared ; and their entire interest is one and the same . when therefore any thing occurs amongst them , that is attended with such difficulties as cannot be removed or taken away by any one of them severally , or in whose determination all of them are equally concerned , not to make use herein of common advice and counsel , is to forsake that natural light which they are bound to attend unto in all duties of obedience unto god. . the vnion of all churches , before described in one head , by one spirit , through one faith and worship , unto the same ends , doth so compact them into one body mystical , as that none of them is or can be compleat absolutely without a joint acting with other members of the same body unto the common good of the whole , as occasion doth require . and this joint acting with others in any church , can be no otherwise , but by common advice and counsel , which natural circumstances render impossible by any means but their convention in synods , by their messengers and delegates . for although there may be some use of letters missive , and was so eminently in the primitive churches , to ask the advice of one another in difficult cases , ( as the first instance we have of the communion of churches after the days of the apostles , is in the letter of the church of corinth unto that of rome , desiring their advice about the composing of a difference among them , and the answer of the church of rome thereunto ; ) yet many cases may fall out among them , which cannot be reconciled or determined but by present conference , such as that was recorded , act. . no church therefore is so independent , as that it can always , and in all cases , observe the duties it owes unto the lord christ and the church catholick , by all those powers which it is able to act in it self distinctly , without conjunction with others . and the church that confines its duty unto the acts of its own assemblies , cuts it self off from the external communion of the church catholick ; nor will it be safe for any man to commit the conduct of his soul to such a church . wherefore , . this acting in synods is an institution of jesus christ ; not in an express command , but in the nature of the thing it self fortified with apostolical example . for having erected such a church-state , and disposed all his churches into that order and mutual relation unto one another , as that none of them can be compleat , or discharge their whole duty without mutual advice and counsel ; he hath thereby ordained this way of their communion in synods , no other being possible unto that end . and hereby such conventions are interested in the promise of his presence ; namely , that where two or three are gathered together in his name , there he will be in the midst of them . for these assemblies being the necessary effect of his own constitution in the nature and use of his churches , are or may be in his name , and so enjoy his presence . . the end of all particular churches is the edification of the church catholick unto the glory of god in christ. and it is evident , that in many instances this cannot be attained , yea , that it must be sinfully neglected , unless this way for the preservation and carrying of it on be attended unto . truth , peace and love may be lost among churches , and so the vnion of the catholick church in them be dissolved , unless this means for their preservation and reparation be made use of . and that particular church which extends not its duty beyond its own assemblies and members , is fallen off from the principal end of its institution . and every principle , opinion , or perswasion , that inclines any church to confine its care and duty unto its own edification only ; yea , or of those only which agree with it in some peculiar practice , making it neglective of all due means of the edification of the church catholick , is schismatical . . there is direction hereunto included in the order and method of church-proceedings in case of offence , prescribed unto it by christ himself . the beginning and rise of it , is between two individual persons ; thence is it carried unto the cognizance and judgment of two or three others before unconcerned ; from them it is to be brought unto the church ; and there is no doubt but the church hath power to determine concerning it , as unto its own communion , to continue the offender in it or reject him from it . this must abide , as unto outward order and the preservation of peace . but no church is infallible in their judgment absolutely in any case ; and in many , their determinations may be so doubtful as not to affect the conscience of him who is censured . but such a person is not only a member of that particular church , but by virtue thereof of the catholick church also . it is necessary therefore that he should be heard and judged as unto his interest therein , if he do desire it . and this can no way be done , but by such synods as we shall immediately describe . . synods are consecrated unto the use of the church in all ages , by the example of the apostles , in their guidance of the first churches of jews and gentiles ; which hath the force of a divine institution , as being given by them under the infallible conduct of the holy ghost , act. . which we shall speak farther unto immediately . having seen the original of church synods or their formal cause , we consider also their material cause , or the subject matter to be treated of or determined in them . and this in general is every thing wherein churches are obliged to hold communion among themselves , when any thing falls out amongst them , which otherwise would disturb that communion . and hereof some instances may be given . . churches have mutual communion in the profession of the same faith. if any doubts or differences do arise about it , any opinions be advanced contrary unto it , either in any particular church , which they cannot determine among themselves or among sundry churches , the last outward means for the preservation of the rule of faith among them , and of their communion in the condemnation of errors and opinions contrary unto the form of wholesome words , is by these synods or councils . the care hereof , is indeed in the first place committed unto the churches themselves , as was at large before declared : but in case through the subtilty , prevalency , and interest of those by whom damnable doctrines are broached , the church it self whereunto they do belong , is not able to rebuke and suppress them ; nor to maintain its profession of the truth , or that by suffering such things in one church , others are in danger to be infected or defiled , this is the last external refuge that is left for the preservation of the communion of churches in the same faith. we have multiplied examples hereof in the primitive churches , before the degeneracy of these synods into superstition and domination . such was eminently that gathered at antioch for the condemnation of the heresies of paulus samosatenus the bishop of that church . . it is so , with respect unto that order , peace and vnity , wherein every particular church ought to walk in it self , and amongst its own members . there were schisms , divisions , strife and contentions in some of the churches that were of apostolical planting and watering : so there was at antioch , and afterwards at corinth , as also of some of the churches in galatia . the duty of remedying and healing these divisions and differences from what cause soever they arise , is first incumbent on each particular member in every such church . unto them it is given in charge by the apostle in the first place ; and if every one of them do perform their duty in love , an end will be put unto all strife . in case of failure therein , the whole church is charged in the exercise of its power , authority and wisdom , to rebuke and compose such differences . but in case it is not able so to do , as it fell out in the church at antioch , then an assembly of other churches walking in actual communion with that church wherein the difference is arisen , and thereon concerned in their prosperity and edification , by their messengers and delegates , is the last outward means for its composure . . where there hath been any male administration of discipline , whereby any members of a church have been injured , as suppose they are unduly cast out of the church by the power and interest of some diotrephes ; or that any members of the church make a party and faction to depose their elders , as it was in the church of corinth , when the church at rome gave them advice in the case : it is necessary from the communion of churches and the interest the persons injured have in the catholick church , whose edification is the end of all church-administrations , that the proceedings of such a church be renewed by a synod , and a remedy provided in the case . nor was it the mind of the apostle that they should be left without relief , which were unduly cast out of the church by diotrephes ; nor is there any other ordinary way hereof , but only by synods ; but this case i suppose i shall speak unto afterwards . . the same is the case with respect unto worship , as also of manners and conversation . if it be reported or known by credible testimony that any church hath admitted into the exercise of divine worship any thing superstitious or vain , or if the members of it walk like those described by the apostle , phil. . , . unto the dishonour of the gospel and of the ways of christ , the church it self not endeavouring its own reformation and repentance ; other churches walking in communion therewith , by virtue of their common interest in the glory of christ , and honour of the gospel , after more private ways for its reduction , as opportunity and duty may suggest unto their elders , ought to assemble in a synod for advice , either as to the use of farther means for the recovery of such a church , or to with-hold communion from it in case of obstinacy in its evil ways . the want of a due attendance unto this part of the communion of churches , with respect unto gospel worship in its purity , and gospel obedience in its power , was a great means of the decay and apostacy of them all . by reason of this negligence instead of being helpful one to another for their mutual recovery , and the revival of the things that were ready to die , they gradually infected one another , according as they fell into their decays , and countenanced one another by their examples unto a continuance in such disorders . the image which in late ages was set up hereof in diocesan and metropolitical visitations , and those of lesser districts under officers of anti-christian names , hath been useful rather unto destruction than edification . but so it hath fallen out in most things concerning church-order , worship and discipline . the power and spirituality of divine institutions being lost , a machine hath been framed to make an appearance and representation of them to divert the minds of men from enquiring after the primitive institution of christ , with an experience of their efficacy . considering what we have learned in these later ages , by woeful experience of what hath fallen out formerly amongst all the churches in the world , as unto their degeneracy from gospel worship and holiness , with the abounding of temptations in the days wherein we live , and the spiritual decays that all churches are prone unto , it were not amiss if those churches which do walk in express communion , would frequently meet in synods to enquire into the spiritual state of them all , and to give advice for the correction of what is amiss , the due preservation of the purity of worship , the exercise of discipline , but especially of the power , demonstration and fruit of evangelical obedience . . hence it is evident what are the ends of such synods among the churches of christ. the general end of them all , is to promote the edification of the whole body or church catholick . and that , ( . ) to prevent divisions from differences in iudgment and practice which are contrary thereunto . the first christian synod was an assembly of the two first churches in the world by their delegates . the first church of the jews was at jerusalem , and the first church of the gentiles was at antioch ; to prevent divisions , and to preserve communion between them , was the first synod celebrated , act. . ( . ) to avoid or cure offences against mutual love among them . ( . ) to advance the light of the gospel by a joint confession and agreement in the faith. ( . ) to give a concurrent testimony against pernicious heresies or errors , whereby the faith of any is overthrown or in danger so to be . ( . ) to relieve such by advice , as may be by any diotrephes unduly cast out of the church . what are the ends whereunto they have been used , may be seen in the volumes written concerning them , and the numberless laws enacted in them , whereof very little belongs unto the discipline of the gospel , or real communion of churches . . the measure or extent of them ariseth from concernment and convenience . all unprejudiced persons do now acknowledge , that the pretence of oecumenical councils , wherein the whole church of christ on the earth , or all particular churches should be represented , and so obliged to acquiesce in their determinations , is a fond imagination . and it were easie to demonstrate in particular , how every one of them which hath in vulgar esteem obtained that title , were openly remote from so being . such councils never were , and , as it is improbable , never will nor can be , nor are any way needful unto the edification of the church . their due measure and bounds , as was said before , are given them by concernment and convenience ; wherein respect also may be had unto the ability of some churches to promote edification above others . such churches as are in the same instances concerned in the causes of them before declared , and may be helpful unto the ends mentioned , are to convene in such synods . and this concernment may be either from some of those causes in themselves , or from that duty which they owe unto other churches which are immediately concerned . so it was in the assistance given by the church at jerusalem , in that case which was peculiar to the church of antioch . with this interest or concernment , there must be a concurrence of natural , moral and political conveniences . some churches are planted at such distances from others , that it is naturally impossible that they should ever meet together to advise by their messengers , and some at such as that they cannot assemble but with such difficulties and hazzards as exempt them from the duty of it . and whereas they are placed under different civil governments , and those oft-times engaged in mutual enmities , and always jealous of the actings of their own subjects in conjunction with them that are not so , they cannot so convene and preserve the outward peace of the churches . hence the largest of the councils of old that are called oecumenical , never pretended farther than the single roman empire ; when there were innumerable churches planted under the civil jurisdiction of other sovereigns . wherefore in the assembling of churches in synods , respect is to be had unto the convenience of their meeting , that it may be so far as is possible without trouble or danger . and this , with respect unto the causes or occasions of them will determine what churches , which or how many may be necessary on such occasions to constitute a synod . and it is useful hereunto , that the churches which are planted within such a circumference as gives facility or convenience for such conventions , should by virtue of their mutual communion , be in express readiness to convene on all occasions of common concernment . again , in the assistance which in the way of advice and counsel , any one church may stand in need of from others , respect is to be had in their desire , unto such churches as are reputed and known to have the best ability to give advice in the case ; on which account the church at antioch addressed themselves in a peculiar manner unto the church at jerusalem which was far distant from them . but in all these cases use is to be made of spiritual prudence , with respect unto all sorts of circumstances ; which , although some would deny as the privilege of even matters of fact , and the application of general scripture rules unto practice , because we require divine institution unto all parts of religious worship ; yet we must not decline from using the best we have in the service of christ and his church ; rather than comply with any thing which in the whole substance of it , is foreign to his institution . it was the roman empire under one monarch in its civil distributions for rule and government , which gave the first rise and occasion unto a pretended visibly ruling catholick church under one spiritual monarch , distributed into those that were patriarchal , diocesan , metropolitical , and others of inferior kinds . for retaining the people in their civil distributions whereinto they were cast according to the polity and interest of the empire , there were ecclesiastical officers assigned unto each distribution , answerable unto the civil officers which were ordained in the polity of the empire . so in answer unto deputies , exarchs , praefects , governours of provinces and cities , there were found out and erected patriarchs , metropolitans , diocesans , in various allotments of territories and powers , requiring unto their compleat state one visible monarchical head , as the empire had , which was the pope . and whereas the emperors had not only a civil rule and power , but a military also , exercised under them by legates , generals , tribunes , centurions , and the like ; so there was raised an ecclesiastical militia in various orders of monks , friars , and votaries of all sorts , who under their immediate generals and praefects did depend absolutely on the sovereign power of the new ecclesiastical monarch . so was the visible professing church moulded and fashioned into an image of the old roman pagan empire , as it was foretold it should be , revel . , , . and although this image was first framed in compliance with it , and for a resemblance of it ; yet in process of time it substituted it self entirely in the room of the empire , taking all its power unto it self , and doing all its works . from this distribution of various sorts of new-framed churches in the roman empire , arose a constitution of synods or councils in subordination one unto another , until by sundry degrees of ascent they arrived unto those which they called general under the conduct of the pope , whose senate they were . but these things have no countenance given them by any divine institution , apostolical example , or practice of the first churches , but are a meer product of secular interest working it self in a mystery of iniquity . since the dissolution of the roman empire , nations have been cast into distinct civil governments of their own , whose sovereignty is in themselves , by the event of war and counsels thereon emergent . unto each of these it is supposed there is a church-state accommodated ; as the church of england , the church of scotland , the church of france , and the like ; whose original and being depends on the first event of war in that dissolution . unto these new church-states whose being , bounds and limits are given unto them absolutely by those of the civil government which they belong unto , it is thought meet that ecclesiastical synods should be accommodated . but in what way this is to be done there is not yet an agreement ; but it is not my present business to consider the differences that are about it , which are known unto this nation on a dear account . yet this i shall say , that whereas it is eminently useful unto the edification of the church catholick , that all the churches professing the same doctrine of faith , within the limits of the same supream civil government , should hold constant actual communion among themselves unto the ends of it before mentioned , i see not how it can be any abridgment of the liberty of particular churches , or interfere with any of their rights which they hold by divine institution , if through more constant lesser synods for advice , there be a communication of their mutual concerns unto those that are greater , until , if occasion require and it be expedient , there be a general assembly of them all to advise about any thing wherein they are all concerned . but this is granted only with these limitations : ( . ) that the rights of particular churches be preserved in the free election of such as are to be members of all these synods . ( . ) that they assume no authority or jurisdiction over churches or persons in things civil or ecclesiastical . ( . ) that none are immediately concerned in this proper synodal power or authority , ( which what it is we shall enquire ) who are not present in them by their own delegates . for that kind of synods which some call a classis , which is a convention of the elders or officers of sundry parochial churches , distinguished for presential communion , ordinarily in some acts of it by virtue of their office , and for the exercise of office-power , it is the constitution of a new kind of particular churches , by a combination of them into one , whose original distinction is only in the civil limits of their cohabitation ; which probably may be done sometimes , and in some places , unto edification . . the persons of whom all sorts of ecclesiastical synods are to consist , must be enquired into . and there is nothing of meer humane prudential constitution that hath longer obtained in the church , than that those should be officers of the churches only . and , whereas , after the days of the apostles we have no record of any synods of more churches than one , until after the distinction was made between bishops and presbyters , they were made up of both sorts of them . but afterwards , those who were peculiarly called bishops , enclosed this right unto themselves ; on what grounds god knows , there being no one tittle in the scripture , or the light of reason to give them countenance therein . it must therefore be affirmed , that no persons , by virtue of any office meerly , have right to be members of ecclesiastical synods as such . neither is there either example or reason to give colour unto any such pretence . farther is no office-power to be exerted in such synods as such , neither conjunctly by all the members of them , nor singly by any of them . officers of the church , bishops , pastors , elders , may be present in them , ought to be present in them , are meetest for the most part so to be , but meerly as such , it belongs not unto them . the care , oversight and rule of the churches whereunto they do belong , the flock among them distinctly is committed unto them , and for that they are instructed with power and authority by virtue of their office. but as unto their conjunction in synods , which is a meer act and effect of the communion of churches among themselves , it is not committed unto them in a way of peculiar right by virtue of their office. if it be so , without respect unto the power of the magistrate in calling them , or of the churches in choosing them , then it belongs unto them all ; for that which belongs unto any of them , as such by virtue of office , belongs equally unto all , and if it belongs unto all , then it belongs unto all of one sort only , as for instance bishops ; or unto all of all sorts , as for instance presbyters also . if it be stated in the latter way , then every presbyter , as such by virtue of his office , hath right and power to be present in all ecclesiastical synods , equal with that of the bishops . for although it be supposed that his office is not equal unto theirs ; yet it is so also that this right doth equally belong unto his office. if the former be avowed , namely , that this right belongs unto bishops only ( such as are pleaded for ) by virtue of their office as such ; then , ( . ) i desire that any tolerable proof of the confinement of this right unto such an office be produced , either from the scripture or reason , or the example of the first churches ; which as yet i have never seen . ( . ) i fear not to say , that a false presumption hereof was one principal cause and means of introducing tyranny into the churches , and the utter ruine of their liberty . concerning the composition that is made herein , that some should convene in ecclesiastical synods by their own personal right , and in virtue of their office , and others by a kind of delegation from some of their own order , it being a meer political constitution , which i shall immediately speak unto , it is not here to be taken notice of . there is nothing therefore in scripture example , or the light of natural reason , with the principles of all societies in union or communion , that will lead us any farther than this ; that such synods are to be composed , and consist of such persons as are chosen and delegated by those churches respectively who do act and exert their communion in such assemblies . so was it in the first example of them , act. . the church of antioch chose and sent messengers of their own number , to advise with the apostles and elders of the church at jerusalem ; at which consultation the members of that church also were present . and this is the whole of the nature and use of ecclesiastical synods . it is on other accounts that they make up so great a part of the history of the church . for the first three hundred years , they were nothing but voluntary conventions of the officers or elders , bishops and presbyters , with some others of neighbouring churches , on the occasion of differences or heresies among them . in and from the council of nice , there were assemblies of bishops and others called together by the authority of the roman emperours , to advise about matters of faith. in after ages those which were called in the western parts of the world , in italy , germany , france and england , were of a mixt nature advising about things civil and political , as well as sacred and religious , especially with respect unto mutual contests between popes and princes . in them the whole nature of ecclesiastical synods , was lost and buried , and all religion almost destroyed . thus this laudable practice of churches acting their mutual communion by meeting in synods or assemblies by their delegates or messengers , to advise about things of their common concernment and joint edification , as occasion should require , founded in the light of nature , and countenanced by primitive , apostolical example , was turned by the designing interests and ambition of men , unto the enstating of all church-power in such synods , and the usurpation of a power given unto no churches , nor all of them together , as might be made evident by instances innumerable . and whereas they have made such a noise in christian religion , and have filled so many volumes with their acts and doings , yet some of them , who under the pope , would place all religion in them , do grant and contend that they are a meer humane invention : so bellarmine affirms pighius to have done in his book de coelest . hierarch . lib. . cap. . but for his part he judgeth that it is more probable that they have a divine original by virtue of that word ; where two or three are gathered together in my name , there i will be in the midst of them , matth. . de concil . lib. . cap. . which will not bear the least part of the superstructure pretended to be built upon it . of these delegates and messengers of the church , the elders or officers of them , or some of them at least , ought to be the principal . for there is a peculiar care of publick edification incumbent on them , which they are to exercise on all just occasions : they are presumed justly to know best the state of their own churches , and to be best able to judge of matters under consideration . and they do better represent the churches from whom they are sent , than any private brethren can do ; and so receive that respect and reverence which is due to the churches themselves . as also they are most meet to report and recommend the synodal determinations unto their churches ; and a contrary practice would quickly introduce confusion . but yet it is not necessary that they alone should be so sent or delegated by the churches ; but many have others joined with them , and had so until prelatical vsurpation overturned their liberties . so there were others beside paul and barnabas sent from antioch to jerusalem ; and the brethren of that church , whatever is impudently pretended to the contrary , concurred in the decree and determination there made . . that which is termed the calling of these synods , is nothing but the voluntary consent of the churches concerned to meet together by their delegates and messengers , for the ends before declared . i no way deny , but that a christian magistrate may convene by his authority the bishops , pastors or ministers , with such others as he shall think meet within his own territories ; yea , and receive into his convention meet men out of the territories of others by their consent , to advise among themselves , and to give him advice about such concernments of religion , and of the church under his dominion , and regulate himself accordingly . it hath been practised with good success , and may be with bad also . and i do deny that churches have power , without the consent and authority of the magistrate , to convene themselves in synods to exercise any exterior jurisdiction that should affect the persons of his subjects , any otherwise than by the law of the land is allowed . but whereas the synods whereof we treat , and which are all that belong unto the church , can take no cognizance of any civil affairs wherein the persons of men are outwardly concerned ; have no jurisdiction in any kind , can make no determination , but only doctrinal declarations of divine truth , of the same nature with the preaching of the word ; there is no more required unto their calling beyond their own consent , but only that they may meet in external peace by the permission of the magistrate ; which when they cannot obtain , they must deport themselves as in case of other duties required of them by the law of christ. . in the last place i shall speak briefly of the power and authority of these synods , in what measures , extent and numbers soever they are assembled . for although this may be easily collected from what hath been declared concerning their original , nature , causes , use and ends ; yet it may be necessary to be more particularly enquired into , because of the many differences that are about it . there is a three-fold power ascribed unto synods . the first is declarative , consisting in an authoritative teaching and declaring the mind of god in the scripture . the second is constitutive , appointing and ordaining things to be believed , or done and observed by and upon its own authority : and thirdly executive in acts of jurisdiction towards persons and churches . the persons whom the authority pleaded , may affect , are of two sorts . ( . ) such as have their proper representatives present in such synods , who are directly concerned in its conciliary determinations . ( . ) such as have no such representatives in them , who can be no otherwise concerned but in the doctrine materially considered , declared in them . wherefore the ground of any churches receiving , complying with , or obeying the determinations and decrees of synods must be ; either , ( . ) the evidence of truth , given unto those determinations by the synod from the scripture ; or , ( . ) the authority of the synod it self affecting the minds and consciences of those concerned . in the first way , wherein the assent and obedience of churches is resolved ultimately into the evidence of truth from the scripture , upon the judgment which they make thereof , not only the discovery of truth is to be owned , but there is an authoritative proposal of it by virtue of the promised presence of christ in them , if duly sought and regarded ; whence great respect and reverence is due unto them . the power of a synod for the execution of its decrees , respects either , ( . ) the things or doctrines declared ; and is recommendatory of them on its authority from the presence of christ ; or , ( . ) persons ; to censure , excommunicate or punish those who receive them not . these things being premised , the just power of synods may be positively and negatively declared in the two following assertions . . the authority of a synod declaring the mind of god from the scripture in doctrine , or giving counsel as unto practice synodically unto them whose proper representatives are present in it , whose decrees and determinations are to be received and submitted unto on the evidence of their truth and necessity , as recommended by the authority of the synod from the promised presence of christ among them , is suitable unto the mind of christ , and the example given by the apostles , act. . hence it is evident , that in and after such synods , it is in the power of churches concerned , humbly to consider and weigh , ( . ) the evidences of the presence of christ in them , from the manner , causes and ends of their assembling , and from their deportment therein . ( . ) what regard in their constitutions and determinations there hath been unto the word of god , and whether in all things it hath had its due preheminence . ( . ) how all their determinations have been educed from its truth , and are confirmed by its authority . without a due exercise of judgment , with respect unto these things , none can be obliged by any synodical determinations ; seeing without them , and on the want of them , many assemblies of bishops who have had the outward appearance and title of synods or councils , have been dens of thieves , robbers , idolaters , managing their synodical affairs with fury , wrath , horrible craft , according to their interests , unto the ruine of the church ; such were the second ephesine , the second at nice , and that at trent , and others not a few . hence nothing is more to be feared , especially in a state of the church wherein it is declining in faith , worship and holiness , than synods , according to the usual way of their calling and convention , where these things are absent . for they have already been the principal means of leading on and justifying all the apostasy which churches have fallen into . for never was there yet synod of that nature , which did not confirm all the errors and superstitions which had in common practice entred into the church , and opened a door to a progress in them ; nor was ever the pretence of any of them for outward reformation of any use or signification . . the authority of a synod determining articles of faith ? constituting orders and decrees for the conscientious observance of things of their own appointment , to be submitted unto and obeyed on the reason of that authority , under the penalty of excommunication , and the trouble by custom and tyranny thereto annexed , or acted in a way of jurisdiction over churches or persons , is a meer humane invention , for which nothing can be pleaded but prescription from the fourth century of the church , when the progress of the fatal apostasy became visible . the proof of both these assertions depends on what was before declared of the nature and use of these synods . for if they are such as we have evinced , no other power or authority can be ascribed unto them but that here allowed . yet the whole may be farther illustrated by some brief considerations of the assembly at jerusalem in the nature of a synod , recorded , act. . . the occasion of it was a difference in the church of antioch , which they could not compose among themselves , because those who caused the difference , pretended authority from the apostles , as is evident v. . and . . the means of its convention , was the desire and voluntary reference of the matters in debate , made by the church at antioch where the difference was , unto that at jerusalem , whence , as it was pretended , the cause of the difference arose unto the hazzard of their mutual communion , to be consulted of with their own messengers . . the persons constituting the synod , were the apostles , elders and brethren of the church at jerusalem , and the messengers of that antioch , with whom paul and barnabas were joined in the same delegation . . the matter in difference was debated as unto the mind of god concerning it in the scripture , and out of the scripture : on james's proposal the determination was made . . there was nothing imposed a new on the practice of the churches , only direction is given ▪ in one particular instance as unto duty , necessary on many accounts unto the gentile converts , namely to abstain from fornication , and from the use of their liberty in such instances of its practice as whereon scandal would ensue , which was the duty of all christians even before this determination , and is so still in many other instances besides those mentioned in the decree ; only it was now declared unto them . . the grounds whereon the synod proposed the reception of and compliance with its decrees were four , ( . ) that what they had determined was the mind of the holy ghost : it pleased the holy ghost . this mind they knew either by inspiration , or immediate revelation made unto themselves , or by what was written or recorded in the scripture , which on all other occasions they alledged as what was the word , and spoken by the holy ghost . and it is evident , that it was this latter way , namely , a discovery of the mind of the holy ghost in the scripture that is intended . however , it is concluded that nothing be proposed or confirmed in synods , but what is well known to be the mind of the holy ghost in the scripture , either by immediate inspiration , or by scripture revelation . ( . ) the authority of the assembly as convened in the name of christ , and by virtue of his presence , whereof we have spoken before : it pleased the holy ghost and us . ( . ) that the things which they had determined were necessary , that is antecedently so unto that determination ; namely , the abstaining from the use of their liberty in things indifferent in case of scandal . ( . ) from the duty , with respect unto the peace and mutual communion of the jewish and gentile churches : doing thus , say they , ye shall do well , which is all the sanction of their decree ; manifesting that it was doctrinal , not authoritative in way of jurisdiction . . the doctrinal abridgement of the liberty of the gentile christians in case of scandal , they call the imposing of no other burden , in opposition unto what they rejected , namely , the imposing a yoke of ceremonies upon them , v. . so as that the meaning of these words is , that they would lay no burden on them at all , but only advise them unto things necessary for the avoidance of scandal . for it is impious to imagine that the apostles would impose any yoke , or lay any burden on the disciples , but only the yoke and burden of christ , as being contrary to their commission , matth. . , . hence it will follow , that a synod convened in the name of christ , by the voluntary consent of several churches concerned in mutual communion , may declare and determine of the mind of the holy ghost in the scripture , and decree the observation of things true and necessary , because revealed and appointed in the scripture , which are to be received , owned and observed , on the evidence of the mind of the holy ghost in them , and the ministerial authority of the synod it self . finis . errata . page . line . for to read do . p. . l. . r. state . p. l. . r. believers be p. . l. . r. mat. . p. . l. . r. if so , be . p. . l. . r. we enquire not . p. . l. ult . r. these . p. . l. . ephes. . . p. . l. . r. light. p. . l. . r. mere . p. l. . r. auricular . p. . l. . r. conc. p . l. . after publickly add read. p. . l. ▪ r. their mixed . p. . l. . for r. . p. . l. . for . r. . p. . l. . read over you p. . l. . for . r. . p. . l. . for . r. . p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p . l. . r. will fully . p . l. r. this . p. . l. r. do . p. . l. . r. furnace . p . l. . r. probable . notes, typically marginal, from the original text notes for div a -e psal. . , , , , . psal. . , . psal. . cor. . . ephes. . . tim. . , , , , . ezek. . . joh. . . tit. . , , . joh. . . act. . . pet. . . phil. , . tit. . , . act. . . revel . . . act. . . cor. . , , . phil. . , . thes. . . tim. . . rom. . , . tit. . . mat. . , , . cor. . . rom. . . cor. . . chap. . . matth. . , . luke . . tim. . . rom. . . joh. . . joh. . , , . matth. . , , . cor. . . matth. . , , . mar. . , . luke . . phil. . . act. . , , . act. . . matth. . , . cor. . . phil. . . notes for div a -e ☞ notes for div a -e ☞ notes for div a -e matth. . , , , . chap. . , , , , . luke . , , , . pet. . , , , , . joh. . . act. . , . pet. . , . cant. . . jerem. . . chap. . . ezek. . . gen. . . psal. . . psal. . . joh. . , , . heb. . . pet. . . chap. . . ☜ ☞ notes for div a -e jam . . joh. . . exod. . . deut. . . levit. . . sam. . . cor. . , . ephes. . , , . ch. . . phil. . . col. . . thess. . . notes for div a -e ☞ notes for div a -e ☜ notes for div a -e ☞ ☞ notes for div a -e ☜ ☞ of the mortification of sin in believers: the . necessity, . nature, and . means of it. with a resolution of sundry cases of conscience thereunto belonging. by john owen, d.d. a servant of jesus christ in the work of the gospel. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) of the mortification of sin in believers: the . necessity, . nature, and . means of it. with a resolution of sundry cases of conscience thereunto belonging. by john owen, d.d. a servant of jesus christ in the work of the gospel. owen, john, - . the third edition. [ ], , [ ] p. printed for nathanael ponder, at the peacock in the poultrey near cornhill, and in chancery-lane near fleet-street, london : . an edition of: of the mortification of sinne in believers. running title reads: the mortification of sin in believers. with two final advertisement leaves. reproduction of the original in the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sin -- early works to . christian life -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion of the mortification of sin in believers : the . necessity , . nature , and . means of it . with a resolution of sundry cases of conscience thereunto belonging . by john owen , d. d. a servant of jesus christ in the work of the gospel . the third edition . london , printed for nathanael ponder , at the peacock in the poultrey near cornhill , and in chancery-lane near fleet-street , . christian reader , i shall in a few words acquaint thee with the reasons that obtained my consent to the publishing of the ensuing discourse . the consideration of the present state and condition of the generality of professors , the visible evidences of the frame of their hearts and spirits , manifesting a great disability of dealing with the temptations , wherewith from the peace they have in the world , and the divisions that they have among themselves , they are encompassed , holds the chief place amongst them . this i am assured is of so great importance , that if hereby i only occasion others to press more effectually on the consciences of men , the work of considering their wayes , and to give more clear direction for the compassing of the end proposed , i shall well esteem of my lot in this undertaking . this was seconded by an observation of some mens dangerous mistakes , who of late dayes have taken upon them to give directions for the mortification of sin , who being unacquainted with the mystery of the gospel , and the efficacy of the death of christ , have anew imposed the yoke of a self-wrought-out mortification on the necks of their disciples , which neither they nor their forefathers were ever able to bear . a mortification they cry up and press , suitable to that of the gospel neither in respect of nature , subject , causes , means , nor effects ; which constantly produces the deplorable issues of superstition , self-righteousness and anxiety of conscience , in them who take up the burthen which is so bound for them . what is here proposed in weakness , i humbly hope will answer the spirit and letter of the gospel , with the experiences of them who know what it is to walk with god according to the tenour of the covenant of grace . so that if not this , yet certainly something of this kind , is very necessary at this season , for the pro●●●●on and furtherance of this work 〈…〉 mortification in the hearts of believers , and their direction in paths safe , and wherein they may find rest to their souls . something i have to adde , as to what in particular relates unto my self . having preached on this subject , unto some comfortable success , through the grace of him that administred seed to the sower , i was pressed by sundry persons , in whose hearts are the wayes of god , thus to publish what i had delivered , with such additions and alterations as i should judge necessary . vnder the inducement of their desires , i called to remembrance the debt wherein i have now for some years stood engaged unto sundry n●ble and worthy christian friends , as to a treatise of communion with god , some while since promised to them ; and thereon apprehended , that if i could not hereby compound for the greater debt , yet i might possibly tender them this discourse of variance with themselves , as interest for their forbearance of that of peace and communion with god. besides , i considered that i had been providentially engaged in the publick debate of sundry controversies in religion , which might seem to claim something in another kind of more general vse , as a fruit of choice , not necessity : on these and the like accounts , is this short discourse brought forth to publick view , and now presented unto thee . i hope i may own in sincerity , that my hearts desire unto god , and the chief design of my life in the station wherein the good providence of god hath placed me , are , that mortification and universal holiness may be promoted in my own and in the hearts and wayes of others , to the glory of god , that so the gospel of our lord and saviour jesus christ may be adorned in all things ; for the compassing of which end , if this little discourse ( of the publishing whereof this is the summe of the account i shall give ) may in any thing be usefull to the least of the saints , it will be looked on as a return of the weak prayers wherewith it is attended by its unworthy author , j. owen . chap. i. the foundation of the whole ensuing discourse laid in rom. . . the words of the apostle opened . the certain connexion between true mortification and salvation . mortification the work of believers . the spirit the principal efficient cause of it . what meant by the [ body ] in the words of the apostle . what by the [ deeds of the body . ] life in what sence promised to this duty . that what i have of direction to contribute to the carrying on of the work of mortification in believers , may receive order and perspicuity , i shall lay the foundation of it in those words of the apostle , rom. . . if ye by the spirit do mortifie the deeds of the flesh , ye shall live ; and reduce the whole to an improvement of the great evangelical truth and mystery contained in them . the apostle having made a recapitulation of his doctrine of justification by faith , and the blessed estate and condition of them who are made by grace partakers thereof , vers . , , . of this chapter , proceeds to improve it , to the holiness and consolation of believers . among his arguments and motives unto holiness , the verse mentioned containeth one , from the contrary events and effects of holiness and sin. if ye live after the flesh , ye shall dye . what it is to live after the flesh , and what it is to dye , that being not my present aym and business , i shall no otherwise explain , than as they will fall in with the sence of the latter words of the verse , as before proposed . in the words peculiarly designed for the foundation of the ensuing discourse , there is . a duty prescribed ; mortifie the deeds of the body . . the persons are denoted to whom it is prescribed ; ye ; if ye mortifie . . there is in them a promise annexed to that duty , ye shall live. . the cause or means of the performance of this duty , the spirit ; if ye through the spirit . . the conditionality of the whole proposition , wherein duty , means , and promise , are contained , if ye , &c. the first thing occurring in the words , as they lye in the entire proposition , is the conditional note ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but if . conditionals in such propositions may denote two things . . the uncertainty of the event , or thing promised in respect of them to whom the duty is prescribed . and this takes place where the condition is absolutely necessary unto the issue , and depends not its self on any determinate cause , known to him to whom 't is prescribed . so we say , if we live we will do such a thing . this cannot be the intendment of the conditional expression in this place . of the persons to whom these words are spoken , it is said vers . . of the same chapter , there is no condemnation to them . . the certainty of the coherence and connexion that is between the things spoken of . as we say to a sick man , if you will take such a potion , or use such a remedy , you will be well . the thing we solely intend to express , is the certainty of the connexion that is between the potion or remedy , and health . and this is the use of it here . the certain connexion that is between the mortifying of the deeds of the body , and living , is intimated in this conditional particle . now the connexion and coherence of things being manifold , as of cause and effect , of way and means , and the end ; this between mortification and life , is not of cause and effect properly and strictly , for eternal life is the gift of god through jesus christ , rom. . . but of means and end : god hath appointed this means , for the attaining that end , which he hath freely promised . means though necessary have a fair subordination to an end of free promise . a gift , and a procuring cause in him to whom it is given , are inconsistent . the intendment then of this proposition as conditional , is , that there is a certain infallible connexion and coherence between true mortification and eternal life : if you use this means , you shall obtain that end : if you do mortifie , you shall live . and herein lyes the main motive unto , and enforcement of the duty prescribed . . the next thing we meet withall in the words , is the persons to whom this duty is prescribed ; and that is expressed in the word ye , in the original included in the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if ye mortifie : that is , ye believers ; ye to whom there is no condemnation , vers . . ye that are not in the flesh , but in the spirit ; vers . . who are quickened by the spirit of christ , vers . . . to you is this duty prescribed . the pressing of this duty immediately on any other , is a notable fruit of that superstition and self-righteousness that the world is full of ▪ the great work and design of devout men , ignorant of the gospel , rom. . , . joh. . . now this description of the persons , in conjunction with the prescription of the duty , is the main foundation of the ensuing discourse , as it lyes in this thesis or proposition . the choisest believers , who are assuredly freed from the condemning power of sin , ought yet to make it their business all their dayes , to mortifie the indwelling power of sin . . the principal efficient cause of the performance of this duty , is the spirit : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if by the spirit . the spirit here , is the spirit mentioned vers . . the spirit of christ , the spirit of god , that dwells in us , vers . . that quickens us , vers . . the holy ghost , vers . . the spirit of adoption , vers . . the spirit that maketh intercession for us , vers . . all other wayes of mortification are vain , all helps leave us helpless , it must be done by the spirit . men , as the apostle intimates , rom. . , , . may attempt this work on other principles , by means and advantages administred on other accounts , as they always have done , and do ; but ( saith he ) this is the work of the spirit , by him alone is it to be wrought , and by no other power is it to be brought about . mortification from a self-strength , carried on by way●s of self-inven●●on , unto the end of a self-righteousness , is the soul and substance of all ●alse religion in the world : and this is a second principle of my ensuing discourse . . the duty it self , mortifie the deeds of the body ; is nextly to be remarked . three things are here to be enquired into , . what is meant by the body . . what by the deeds of the body . . what by mortifying of them . . the body in the close of the verse , is the same with the flesh in the beginning . if ye live after the flesh , ye shall dye , but if ye mortifie the deeds of the body ; that is , of the flesh . it is that which the apostle hath all along discoursed of , under the name of the flesh , which is evident from the prosecution of the antithesis between the spirit and the flesh , before and after . the body then here is taken for that corruption and pravity of our natures , whereof the body in a great part is the seat and instrument : the very members of the body , being made servants unto unrighteousness thereby , rom. . . it is indwelling sin , the corrupted flesh , or lust that is intended . many reasons might be given of this metonymical expression , that i shall not now insist on . the body here is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the old man , and the body of sin , rom. . . or it may synechdochically express the whole person considered as corrupted , and the seat of lusts , and distempered affections . . the deeds of the body , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which indeed denoteth the outward actions chiefly . the works of the flesh , as they are called ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gal. . . which are there said to be manifest : and are enumerated . now though the outward deeds are here onely expressed , yet the inward and next causes are chiefly intended , the axe is to be laid to the root of the tree : the deeds of the flesh are to be mortified in their causes , from whence they spring : the apostle calls them deeds , as that which every lust tends unto : though it do but conceive , and prove abortive , it ayms to bring forth a perfect sin. having both in the seventh and the beginning of this chapter treated of indwelling lust and sin , as the fountain and principle of all sinfull actions , he here mentions its destruction under the name of the effects which it doth produce . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . the wisdom of the flesh , by a metonymie of the same nature with the former ; or as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the passions and lusts of the flesh , gal. . . whence the deeds and fruits of it do arise : and in this sence is the body used vers . . the body is dead because of sin . . to mortifie ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if ye put to death : a metaphorical expression , taken from the putting of any living thing to death . to kill a man or any other living thing , is to take away the principle of all his strength , vigour and power , so that he cannot act , or exert , or put forth any proper actings of his own ; so it is in this case . indwelling sin is compared to a person , a living person , called the old man , with his faculties , and properties , his wisdom , craft , subtilty , strength ; this ( sayes the apostle ) must be killed , put to death , mortified : that is , have its power , life , vigour and strength to produce its effects taken away by the spirit . it is indeed meritoriously and by way of example utterly mortified and slain by the cross of christ : and the old man is thence said to be crucified with christ , rom. . . and our selves to be dead with him , vers . . and really , initiàlly in regeneration , rom. . , , . when a principle contrary to it , and destructive of it , gal. . . is planted in our hearts : but the whole work is by degrees to be carr●●d on towards perfection all our dayes . of this more in the process of our discourse . the intendment of the apostle in this prescription of the d●ty mentioned , is , that the mortification of indwelling sin , remaining in our mortal bodies , that it may not have life and power to bring forth the works or deeds of the flesh , is the constant duty of believers . . the promise unto this duty is life : ye shall live . the life promised , is opposed to the death threatned in the clause foregoing : if ye live after the fl●sh , ye shall die ; which the same apostle elsewhere expresseth ; ye shall of the flesh reap corruption : gal. . . or destruction from god. now perhaps the word may not only intend eternal life , but also the spiritual life in christ which here we have ; not as to the essence and being of it , which is already enjoyed by believers , but as to the joy , comfort , and vigour of it : as the apostle sayes in another case , now i live if ye stand fast , thess. . . now my life will do me good ; i shall have joy and co●fort with my life : ye shall live , lead a good , vigorous , comfortable , spiritual life whilest you are here , and obtain eternal life hereafter . supposing what was said before of the connexion between mortification and eternal life , as of me●ns and end , i shall adde onely as a second motive to the duty prescribed , that the vigour and power and comfort of our spiritual life , depends on the mortification of the deeds of the flesh . chap. ii. the principal assertion concerning the necessity of mortification proposed to confirmation . mortification the duty of the best ●elievers , col. . . cor. . . indwelling sin alwayes abides : no perfection in this life . phil. . . cor. . . pet. . . gal. . . &c. the activity of abiding sin in believers : rom. . . jam. . . heb. . . it s fruitfulness and tendency . every lust aims at the height in its kind . the spirit and new nature given to contend against indwelling sin. gal. . . pet. . , . rom. . . the fearfull issue of the neglect of mortification . rev. . . heb. . . the first general principle of the whole discourse hence confirmed . want of this duty lamented . having laid this foundation , a brief confirmation of the forementioned principal deductions will lead me to what i chiefly intend . the first is , that the choicest believers , who are assuredly freed from the condemning power of sin , ought yet to make it their business all their dayes to mortifie the indwelling power of sin. so the apostle , col. . . mortifie therefore your members , which are upon the earth . whom speaks he to ? such as were risen with christ , vers . . such as were dead with him , vers . . such as whose life christ was , and who should appear with him in glory , vers . . do you mortifie ; do you make it your daily work , be alwayes at it whilest you live , cease not a day from this work ; be killing sin , or it will be killing you ; your being dead with christ virtually , your being quickened with him , will not excuse you from this work . and our saviour tells us , how his father deals with every branch in him that beareth fruit , every true and living branch ; he purgeth it , that it may bring forth more fruit , joh. . . he prunes it , and that not for a day or two , but whilest it is a branch in this world . and the apostle tells you what was his practice , cor. . . i keep under my body , and bring it into subjection . i do it ( saith he ) daily , it is the work of my life , i omit it not ; this is my business . and if this were the work and business of paul , who was so incomparably exalted in grace , light , revelations , enjoyments , priviledges , consolations , above the ordinary measure of believers ; where may we possibly bottom an exemption from this work and duty whilest we are in this world . some brief account of the reasons hereof may be given . . indwelling sin alwayes abides , whilest we are in this world , therefore it is alwayes to be mortified . the vain , foolish , and ignorant disputes of men , about perfect keeping of the commands of god , of perfection in this life , of being wholly and perfect●y dead to sin , i meddle not now with . it is more than probable , that the men of those abominations , never knew what belonged to the keeping of any one of gods commands ; and are so much below perfection of degrees , that they never attained to a perfection of parts in obedience , or universal obedience in sincerity . and therefore many in our dayes who have talked of perfection , have been wiser , and have affirmed it to consi●t in knowing no difference between good and evil . not that they are perfect in the things we call good , but that all is alike to them ; and the height of wickedness is their perfection . others who have found out a new way to it , by denying original indwelling sin , and a tempering the spirituality of the law of god , unto mens carnal hearts ; as they have sufficiently discovered themselves to be ignorant of the life of christ , and the power of it in believers , so they have invented a new righteousness , that the gospel knows not of , being vainly puffed up by their fleshly minds . for us , who dare not be wise above what is written , nor boast by other mens lives of what god hath not done for us , we say , that indwelling sin lives in us in some measure and degree whilest we are in this world . we dare not speak as though we had already attained , or were already perfect , phil. . . our inward man is to be renewed day by day , whilest here we live , cor. . . and according to the renovations of the new , are the breaches and decayes of the old . whilest we are here , we know but in part , cor. . . having a remaining darkness to be gradually removed , by our growth in the knowledge of our lord jesus christ. pet. . . and the flesh lusteth against the spirit , so that we cannot do the things that we would , gal. . . and are therefore defective in our obedience as well as in our light , joh. . . we have a body of death , rom. . . from whence we are not delivered , but by the death of our bodies , phil. . . now it being our duty to mortifie , to be killing of sin ; whilest it is in us , we must be at work . he that is appointed to kill an enemy , if he leave striking , before the other ceases living , doth but half his work . gal. . . heb. . . cor. . . . sin doth not onely still abide in us , but is still acting , still labouring to bring forth the deeds of the flesh ; when sin lets us alone , we may let sin alone : but as sin is never less quiet , than when it seems to be most quiet ; and its waters are for the most part deep , when they are still ; so ought our contrivances against it to be ; vigorous at all times , in all conditions , even where there is least suspition . sin doth not only abide in us , but the law of the members is still rebelling against the law of the mind , rom. . . and the spirit that dwells in us lusteth to envy , jam. . . it is alwayes in continual work , the flesh lusteth against the spirit , gal. . . lust is still tempting and conceiving sin , jam. . . in every moral action , it is alwayes either inclining to evil , or hindring from that which is good , or disframing the spirit from communion with god. it inclines to evil ; the evil that i would not , that i do , saith the apostle , rom. . . whence is that ? why because in me , thing● and it hinders from good ; the good that i would do , that i do not , vers . . upon the same account , either i do it not ; or not as i should ; all my holy things being defiled by this sin . the flesh lusteth against the spirit , that ye cannot do the things that ye would , gal. . . and it un●rames our spirit ; and thence is called the sin that so easily besets us , heb. . . on which accoun● are those grievous complaints that the apostle makes of it rom. . so that sin is al●●yes acting , alwayes conceiving , alwayes seducing and tempting . who can say that he had ever any thing to do with god , or for god , that indwelling sin had not an hand in the corrupting of what he did . and this trade will it drive more or less all our dayes ; if then sin will alwayes acting , if we be not alwayes mortifying , we are lost creatures . he that stands still , and suffers his enemies to double blowes upon him without resistance , will undoubtedly be conquered in the issue : if sin be subtil , watchfull , strong , and alwayes at work in the business of killing our s●uls , and we be slothfull , negligent , foolish , in proceeding to the ruine thereof , can we expect a comfortable event ? there is not a day but sin soils , or is soiled ; prevails , or is prevailed on ; and it will be so whilest we live in this world . i shall discharge him from this duty , who can bring sin to a composition , to a cessation of arms in this warfare ; if it will spare him any one day , in any one duty , ( provided he be a person that is acquainted with the spirituality of obedience , and the subtilty of sin ) let him say to his soul , as to this duty , soul take thy rest . the saints whose souls breath after deliverance from its perplexing rebellion , know there is no safety against it , but in a constant warfare . . sin will not only be striving , acting , rebelling , troubling , disquieting , but it let alone , if not continually mortified , it will bring forth great , cursed , scandalous , soul-destroying sins . the apostle tells us what the works and fruits of it are , gal. , , . the works of the flesh are manifest ; which are , adultery , fornication , uncleanness , l●sciviousness , idolatry , witchcraft , hatred , variance , ●mulations , wrath , strife , seditions , heresies , envyings , murthers , drunkenness , revellings , and such like . you know what it did in david , and sundry others . sin aim● alwayes at the utmost : every time it rises up to tempt or entice , might it have its own course , it would go out to the utmost sin in that kind . every unclean thought or glance would be adultery , if it could ; every covetous desire would be oppression ; every thought of unbelief would be atheism , might it grow to its head . m●n may come to that , that sin may not be heard speaking a scandalous word in their hearts ; that is , provoking to any great sin with scandal in its mouth ; but every rise of lust , might it have its course , would come to the height of v●ll●ny . it is like the grave , that is never satisfied . and herein lies no small share of the deceitfulness of sin , by which it prevails to the hardening of men , and so to the●r ruine : h●b . . . it is mo●e●t as it were in its fir●t motions and proposals ; but having o●ce got sooting in the heart by them , it constantly makes good its ground , and presseth on to some farther degrees in the same kind ; this new acting and pressing forward , makes the soul take little notice of what an entrance to a falling off from god is already made ; it thinks all is indifferent well , if there be no farther progress ; and so far as the soul is made insensible of any sin , that is , as to such a sense as the gospel requireth , so far it is hardned : but sin is still pressing forward ; and that because it hath no bounds but utter relinquishment of god , and opposition to him ; that it proceeds towards its height by degrees , making good the ground it hath got by hardness , is not from its nature , but its deceitfulness . now nothing can prevent this , but mortification . that withers the root and strikes at the head of sin every hour , that whatever it ayms at , it is crossed in . there is not the best saint in the world , but if he should give over this duty would fall into as many cursed sins as ever any did of his kind . . this is one main reason why the spirit and the new nature is given unto us , that we may have a principle within , whereby to oppose sin and lust : the flesh lusteth against the spirit : well , and what then ? why the spirit a●so lusteth against the flesh , gal. . . there is a propensity in the spirit , or spiritual new nature , to be acting against the flesh , as well as in the flesh to be acting against the spirit : so pet. . , . it is our participation of the divine nature , that gives us an escape from the pollutions that are in the world through lust : and rom. . . there is a law of the mind , as well as a law of the members . now this is , ( ) the most unjust and unreasonable thing in the world ; when two combatants are engaged , to bind one , and to keep him up from doing his utmost , and to leave the other at liberty to wound him at his pleasure . and , ( ) the foolishest thing in the world , to bind him who fights for our eternal condition , and to let him alone who seeks and violently attempts our everlasting ruine . the contest is for our lives and souls . not to be daily employing the spirit and new nature , for the mortifying of sin , is to neglect that excellent succour , which god hath given us against our greatest enemy . if we neglect to make use of what we have received , god may justly hold his hand from giving us more . his graces as well as his gifts are bestowed on us to use , exercise , and trade with . not to be daily mortifying sin , is to sin against the goodness , kindness , wisdom , grace , and love of god , who hath furnished us with a principle of doing it . . negligence in this duty cast the soul into a perfect contrary condition to that , which the apostle affirms was his , cor. . though our outward man perish , our inward man is renewed day by day . in these the inward man perisheth , and the outward man is renewed day by day . sin is as the house of david , and grace as the house of saul . exercise and success are the two main cherishers of grace in the heart ; when it is suffered to lye still , it withers and decayes ; the things of it are ready to dye , rev. . . and sin gets ground towards the hardening of the heart ; heb. . . this is that which i intend ; by the omission of this duty , grace withers , lust flourisheth , and the frame of the heart growes worse and worse : and the lord knows what desperate and fearful issues it hath had with many . where sin through the neglect of mortification gets a considerable victory , it breaks the bones of the soul , psal. . . psal. . . and makes a man weak , sick , and ready to dye , psal. . , , . that he cannot look up , psal. . . isa. . . and when poor creatures will take blow after blow , wound after wound , foil after foil , and never rouse up themselves to a vigorous opposition , can they expect any thing but to be hardened through the deceitfulness of sin ; and that their souls should bleed to death , joh. ? indeed it is a sad thing to consider the fearfull issues of this neglect , which lye under our eyes every day . see we not those whom we knew humble , melting , broken-hearted christians , tender and fearfull to offend , zealous for god , and all his wayes , his sabbaths , and ordinances , grown , through a neglect of watching unto this duty , earthly , carnal , cold , wrathfull , complying with the men of the world , and things of the world , to the scandal of religion , and the fearfull temptation of them that know them ? the truth is , what between placing mortification in a rigid stubborn frame of spirit , which is for the most part earthly , legal , censorious , partial , consistent with wrath , envy , malice , pride , on the one hand , and pretences of liberty , grace , and i know not what on the other , true evangelical mortification is almost lost amongst us , of which afterwards . . it is our duty to be perfecting holiness in the fear of the lord , cor. . . to be growing in grace every day , pet. . . pet. . . to be renewing our inward man day by day , cor. . . now this cannot be done without the daily mortifying of sin : sin sets its strength against every act of holiness , and against every degree we grow to . let not that man think he makes any progress in holiness , who walks not over the bellies of his lusts ; he , who doth not kill sin in his way , takes no steps towards his journeyes end. he who finds not opposition from it , and who sets not himself in every particular to its mortification , is at peace with it , not dying to it . this then is the first general principle of our ensuing discourse : notwith●tanding the meritorious mortification ( if i may so speak ) of all and every sin in the cross of christ ; notwithstanding the real foundation of universal mortification laid in our first conversion , by conviction of sin , humiliation for sin , and the implantation of a new principle , opposite to it , and destructive of it ; yet sin doth so remain , so act , and work , in the best of believers , whilest they live in this world , that the constant daily mortification of it is all their dayes incumbent on them . before i proceed to the consideration of the next principle , i cannot but by the way complain of many professors of these days ; who instead of bringing forth such great and evident fruits of mortification , as are expected , scarce bear any leaves of it . there is indeed a broad light fallen upon the men of this generation ; and together therewith many spiritual gifts communicated ; which with some other considerations have wonderfully enlarged the bounds of professors and profession ; both they and it are exceedingly multiplyed and increased . hence there is a noise of religion and religious duties in every corner ; preaching in abundance ; and that not in an empty , light , trivial and vain manner , as formerly , but to a good proportion of a spiritual gift ; so that if you will measure the number of believers by light , g●fts and profession , the church may have cause to say , who hath born me all these ? but now if you will take the measure of them by this great discriminating grace of christians , perhaps you will find their number not so multiplyed . where almost is that professor , who owes his conversion to these dayes of light , and so talks and professes at such a rate of spirituality , as few in former dayes were in any measure acquainted with , ( i will not judge them , but perhaps boasting what the lord hath done in them ) that doth not give evidence of a miserably unmortified heart ? if vain spending of time , idleness , unprofitableness in mens places , envy , strife , variance , emulations , wrath , pride , worldliness , selfishness , ( cor. . ) be badges of christians , we have them on us and amongst us in abundance . and if it be so with them who have much light , and which we hope is saving ; what shall we say of some who would be accounted religious , and yet despise gospel light , and for the duty we have in hand , know no more of it , but what consists in mens denying themselves sometimes times in outward enjoyments , which is one of the outmost branches of it , which yet they will seldom practise ! the good lord send out a spirit of mortification to cure our distempers , or we are in a sad condition . there are two evils which certainly attend every unmortified professor . the first in himself , the other in respect of others . . in himself , let him pretend what he will , he hath slight thoughts of sin ; at least of sins of daily infirmity . the root of an unmortified course , is the digestion of sin , without bitterness in the heart ; when a man hath confirmed his imagination to such an apprehension of grace and mercy , as to be able without bitterness to swallow and digest daily sins , that man is at the very brink of turning the grace of god into lasciviousness , and being hardened by the deceitfulness of sin. neither is there a greater evidence of a false and rotten heart in the world , than to drive such a trade . to use the blood of christ , which is given to cleanse us , joh. . . tit. . . the exaltation of christ , which is to give us repentance , act. . . the doctrine of grace , which teaches us to deny all ungodliness , tit. . , . to countenance sin , is a rebellion , that in the issue will break the bones . at this door have gone out from us , most of the professors that have apostatized in the dayes wherein we live , for a while they were most of them under convictions ; these kept them unto duties , and brought them to profession . so they escaped the pollutions that are in the world , through the knowledge of our lord jesus christ , pet. . . but having got an acquaintance with the doctrine of the gospel , and being weary of duty , for which they had no principle , they began to countenance themselves in manifold neglects , from the doctrine of grace . now when once this evil had laid hold of them , they speedily tumbled into perdition . . to others , it hath an evil influence on them , on a twofold account . . it hardens them , by begetting in them a perswasion that they are in as good condition as the best professors . whatever they see in them , is so stained for want of this mortification , that it is of no value with them : they have zeal for religion , but it is accompanyed with want of forbearance , and universal righteousness . they deny prodigality , but with worldliness : they separate from the world , but live wholly to themselves , taking no care to exercise loving kindness in the earth : or they talk spiritually , and live vainly : mention communion with god , and are every way conformed to the world ; ●●a●ting of forgiveness of sin , and never forgiving others : and with such considerations do poor creatures harden their hearts in their vnregeneracy . . they deceive them in making them believe , that if they can come up to their condition , it shall be well with them ; and so it growes an easie thing , to have the great temptation of repute in religion to wrestle withall : when they may go far beyond them , as to what appears in them , and yet come short of eternal life ; but of these things , and all the evils of unmortified walking , afterwards . chap. iii. the second general principle of the means of mortification proposed to confirmation . the spirit the onely author of this work . vanity of popish mortification discovered . many means of it used by them not appointed of god. those appointed by him abused . the mistakes of others in this business . the spirit is promised believers for this work . ezek. . . chap. . . all that we receive from christ is by the spirit . how the spirit mortifies sin , gal. . , , , , . the several wayes of his operations to this end proposed . how his work , and our duty . the next principle relates to the great sovereign cause of the mortification treated of , which , in the words layd for the foundation of this discourse , is said to be the spirit , that is , the holy ghost , as was evinced . he only is sufficient for this work . all wayes and means without him are as a thing of nought ; and he is the great efficient of it , he works in us , as he pleases . . in vain do men seek other remedies , they shall not be healed by them . what several wayes have been prescribed for this , to have sin mortified , is known . the greatest part of popish religion , of that which looks most like religion in their profession , consists in mistaken wayes and means of mortification . this is the pretence of their rough garments , whereby they deceive . their vows , orders , fastings , penances , are all built on this ground , they are all for the mortifying of sin. their preachings , sermons , and books of devotion , they look all this way . hence those who interpret the locusts that came out of the bottomless pit , rev. . . to be the friers of the romish church , who are said to torment men , so that they should seek death and not find it , vers . . think , that they did it by their stinging sermons , whereby they convinced them of sin , but being not able to discover the remedy for the healing and mortifying of it , they kept them in perpetual anguish and terrour , and such trouble in their consciences , that they desired to dye . this i say is the substance and glory of their religion : but what with their labouring to mortifie dead creatures , ignorant of the nature and end of the work , what with the poyson they mixt with it , in their perswasion of its merit , yea supererogation , ( as they style their unnecessary merit , with a proud barbarous title ) their glory is their shame ; but of them and their mortification , more afterwards : chap. . that the wayes and means to be used for the mortification of sin , invented by them , are still insisted on and prescribed for the same end by some , who should have more light and knowledge of the gospel , is known . such directions to this purpose have of late been given by some , and are greedily catch'd at by others professing themselves protestants , as might have become popish devotionists three or four hundred years ago . such outside endeavours , such bodily exercises , such self-performances , such meerly legal duties , without the least mention of christ , or his spirit , are varnished over with swelling words of vanity , for the onely means and expedients for the mortification of sin , as discover a deep rooted unacquaintedness with the power of god , and mystery of the gospel . the consideration hereof , was one motive to the publishing of this plain discourse . now the reasons why the papists can never with all their endeavours truely mortifie any one sin , amongst others , are , . because many of the wayes and means they use and insist upon for this end , were never appointed of god for that purpose . now there is nothing in religion that hath any efficacy for compassing an end , but it hath it from gods appointment of it to that purpose . such as these are , their rough garments , their vows , penances , disciplines , their course of monastical life , and the like , concerning all which god will say , who hath required these things at your hands ? and in vain do you worship me , teaching for doctrines the traditions of men . of the same nature are sundry self-vexations , insisted on by others . . because those things that are appointed of god as means , are not used by them in their due place and order : such as are praying , fasting , watching , meditation , and the like ; these have their use in the business in hand . but whereas they are all to be looked on as streams , they look on them as the fountain . whereas they effect and accomplish the end as means onely subordinate to the spirit and faith , they look on them to do it by virtue of the work wrought . if they fast so much , and pray so much , and keep their hours and times , the work is done : as the apostle sayes of some in another case , they are alwayes learning , never coming to the knowledge of the truth ; so they are alwayes mortifying , but never come to any sound mortification . in a a word , they have sundry means to mortifie the natural man , as to the natural life here we lead , none to mortifie lust or corruption . this is the general mistake of men ignorant of the gospel , about this thing ; and it lyes at the bottom of very much of that superstition and will-worship that hath been brought into the world ; what horrible self-macerations were practised by some of the ancient authors of monastical devotion ? what violence did they offer to nature ? what extremity of sufferings did they put themselves upon ? search their wayes and principles to the bottom , and you will find , that it had no other root but this mistake , namely , that attempting rigid mortification , they fell upon the natural man , instead of the corrupt old man ; upon the body wherein we live , instead of the body of death . neither will the natural popery that is in others doe it . men are gall'd with the guilt of a sin , that hath prevailed over them : they instantly promise to themselves and god , that they will do so no more ; they watch over themselves , and pray , for a season , untill this heat waxes cold , and the sense of sin is worn off , and so mortification goes also , and sin returns to its former dominion : duties are excellent food for an healthy soul ; they are no physick for a sick soul. he that turns his meat into his medicine , must expect no great operation . spiritually sick men cannot sweat out their distemper with working . but this is the way of men that deceive their own souls ; as we shall see afterwards . that none of these wayes are sufficient , is evident from the nature of the work it self that is to be done ; it is a work that requires so many concurrent actings in it , as no self - endeavour can reach unto ; and is of that kind , that an almighty energy is necessary for its accomplishment , as shall be afterwards manifested . it is then the work of the spirit . for , . he is promised of god to be given unto us , to do this work ; the taking away of the stony heart , that is , the stubborn , proud , rebellious , unbelieving heart , is in general the work of mortification that we treat of . now this is still promised to be done by the spirit : ezek. . . chap. . . i will give my spirit , and take away the stony heart : and by the spirit of god is this work wrought , when all means fail . isa. . , . . we have all our mortification from the gift of christ , and all the gifts of christ are communicated to us , and given us by the spirit of christ. without christ we can do nothing , joh. . . all communications of supplyes and relief in the beginnings , increasings , actings of any grace whatever from him , are by the spirit , by whom he alone works in and upon believers . from him we have our mortification : he is exalted and made a prince and a saviour , to give repentance unto us : act. . . and of our repentance our mortification is no small portion . how doth he doe it ? having received the promise of the holy ghost , he sends him abroad for that end : act. . . you know the manifold promises he made of sending the spirit , as tertullian speaks , vicariam navare operam , to do the works that he had to accomplish in us . the resolution of one or two questions will now lead me nearer to what i principally intend . the first is , q. how doth the spirit mortifie sin ? i answer , in general three wayes . a. . by causing our hearts to abound in grace , and the fruits that are contrary to the flesh , and the fruits thereof , and principles of them . so the apostle opposes the fruits of the flesh , and of the spirit : the fruits of the flesh ( says he ) are so and so , gal. . , . but sayes he , the fruits of the spirit are quite contrary , quite of another sort , v. , . yea , but what if these are in us , and do abound , may not the other abound also ? no , sayes he , v. . they that are christ's have crucified the flesh , with the affections and lusts : but how ? why , v. . by living in the spirit , and walking after the spirit : that is , by the abounding of these graces of the spirit in us , and walking according to them . for , saith the apostle , these are contrary one to another , v. . so that they cannot both be in the same subject , in any intense or high degree . this renewing of us by the holy ghost , as it is called , tit. . . is one great way of mortification : he causes us to grow , thrive , flourish , and abound in those graces which are contrary , opposite , and destructive to all the fruits of the flesh , and to the quiet , or thriving of indwelling sin it self . . by a real , physical efficiency on the root and habit of sin , for the weakning , destroying and taking it away . hence he is called a spirit of judgement and burning , isa. . . really consuming and destroying our lusts. he takes away the stony heart by an almighty efficiency ; for as he begins the work as to its kind , so he carries it on as to its degrees . he is the fire which burns up the very root of lust. . he brings the cross of christ into the heart of a sinner by faith , and gives us communion with christ in his death , and fellowship in his sufferings ; of the manner whereof more afterwards . q. if this be the work of the spirit alone , how is it , that we are exhorted to it ? seeing the spirit of god only can doe it , let the work be left wholly to him . a. . it is no otherwise the work of the spirit , but as all graces and good works which are in us , are his : he works in us to will and to doe of his own good pleasure , phil. . . he works all our works in us , isa. . . the work of faith with power ; thess. . . col. . . he causes us to pray , and is a spirit of supplication , rom. . . zach. . . and yet we are exh●rted , and are to be exhorted to all these . . he doth not so work our mortification in us , as not to keep it still an act of our obedience . the holy ghost works in us , and upon us , as we are fit to be wrought in , and upon , that is , so as to preserve our own liberty , and free obedience . he works upon our vnderstandings , wills , consciences , and affections , agreeably to their own natures ; he works in us , and with us , not against us , or without us ; so that his assistance is an encouragement , as to the facilitating of the work , and no occasion of neglect as to the work it self . and indeed i might here bewail the endless foolish labour of poor souls , who being convinced of sin , and not able to stand against the power of their convictions , do set themselves by innumerab●● perplexing wayes and duties to keep down sin , but being strangers to the spirit of god , all in vain . they combat without victory , have war without peace , and are in slavery all their dayes . they spend their strength for that which is not bread , and their labour for that which prositeth not . this is the saddest warfare that any poor creature can be engaged in ; a soul under the power of conviction from the law , is pressed to fight against sin , but hath no strength for the combat . they cannot but fight , and they can never conquer , they are like men thrust on the sword of enemies , on purpose to be slain . the law drives them on , and sin beats them back . sometimes they think indeed that they have foyled sin ; when they have onely raised a dust , that they see it not ; that is , they distemper their natural affections of fear , sorrow , and anguish , which makes them believe that sin is conquered , when it is not touched . by that time they are cold , they must to the battail again ; and the lust which they thought to be slain , appears to have had no wound . and if the case be so sad with them who do labour and strive , and yet enter not into the kingdom ; what is their condition who despise all this ? who are perpetually under the power and dominion of sin , and love to have it so : and are troubled at nothing but that they cannot make sufficient provision for the flesh , to fulfill the lusts thereof . chap. iv. the last principle ; of the usefulness of mortification . the vigour and comfort of our spiritual life depend on our mortification . in what sence . not absolutely and necessarily . psal. . heman ' s condition . not as on the next and immediate cause . as a means : by removing of the contrary . the desperate effects of unmortified lust : it weakens the soul ; psal. . , . sundry wayes : and darkens it . all graces improved by the mortification of sin. the best evidence of sincerity . the last principle i shall insist on , omitting , . the necessity of mortification unto life : and , . the certainty of life upon mortification ; is , that the life , vigour , and comfort of our spiritual life depends much on our mortification of sin. strength , and comfort , and power , and peace in our walking with god , are the things of our desires . were any of us asked seriously , what it is that troubles us , we must referre it to one of these heads ; either we want streng●h , or power , vigour and life , in our obedience , in our walking with god ; or we want peace , comfort , and consolation therein . whatever it is , that may befall a believer , that doth not belong to one of these two heads , doth not deserve to be mentioned in the dayes of our complaints . now all these do much depend on a constant course of mortification ; concerning which observe , . i doe not say they proceed from it ; as though they were necessarily tyed to it . a man may be carried on in a constant course of mortification all his dayes , and yet perhaps never enjoy good day of peace and consolation . so it was with heman , psal. . his life was a life of perpetual mortification , and walking with god , yet terrours and wounds were his portion all his dayes : but god singled out heman ( a choice friend ) to make him an example to them that afterwards should be in distress . canst thou complain if it be no otherwise with thee than it was with heman , that eminent servant of god ? and this shall be his prayse to the end of the world ; god makes it his prerogative to speak peace and consolation : isa. . , . i will do that work , sayes god ; i will comfort him , v. . but how ? by an immediate work of the new creation , i create it , sayes , god. the use of means for the obtaining of peace is ours ; the bestowing of it is god's prerogative . . in the wayes instituted by god for to give us life , vigour , courage and consolation , mortification is not one of the immediate causes of it . they are the priviledges of our adoption , made known to our souls , that give us immediately these things . the spirit bearing witness with our spirits that we are the children of god : giving us a new name , and a white stone ; adoption and justification , that is , as to the sence and knowledge of them , are the immediate causes ( in the hand of the spirit ) of these things . but this i say , . in our ordinary walking with god , and in an ordinary course of his dealing with us , the vigour and comfort of our spiritual lives depends much on our mortification , not onely as a causa sine qua non , but as a thing that hath an effectual influence thereinto . for , first , this alone keeps sin from depriving us of the one and the other : every unmortified sin will certainly do two things : . it will weaken the soul , and deprive it of its vigour . . it will darken the soul , and deprive it of its comfort and peace . ( . ) it weakens the soul , and deprives it of its strength : when david had for a while harboured an unmortified lust in his heart , it broke all his bon●s , and left him no spiritual strength ; hence he complained that he was sick , weak , wounded , faint ; there is ( saith he ) no soundness in me , psal. . . i am feeble and sore broken , vers . . yea i cannot so much as look up , psal. . . an unmortified lust will drink up the spirit , and all the vigour of the soul , and weaken it for all duties . for , . it untunes and unframes the heart it self , by entangling its affections . it diverts the heart from that spiritual frame that is required for vigorous communion with god. it layes hold on the affections , rendring its object beloved and desirable ; so expelling the love of the father , joh. . . chap. . . so that the soul cannot say uprightly and truely to god , thou art my portion , having something else that it loves . fear , desire , hope , which are the choice affections of the soul , that should be full of god , will be one way or other entangled with it . . it fills the thoughts with contrivances about it . thoughts are the great purveyors of the soul , to bring in provision to satisfie its affections ; and if sin remain unmortified in the heart , they must ever and anon be making provision for the flesh , to fulfill the lusts thereof . they must glaze , adorn , and dress the objects of the flesh , and bring them home to give satisfaction . and this they are able to do , in the service of a defiled imagination , beyond all expression . . it breaks out and actually hinders duty . the ambitious man must be studying , and the worldling must be working or contriving , and the sensual vain person providing himself for vanity , when they should be engaged in the worship of god. were this my present business , to set forth the breaches , ruine , weakness , desolations , that one un●●c●tified lust will bring upon a soul , this discourse must be extended much beyond my intendment . ( ) as sin weakens , so it darkens the soul. it is a cloud , a thick cloud , that spreads it self over the face of the soul , and intercepts all the beams of gods love and favour . it takes away all sense of the priviledge of our adoption : and if the soul begins to gather up thoughts of consolation , , sin quickly scatters them . of which afterwards . now in this regard doth the vigour and power of our spiritual life depend on our mortification . it is the onely means of the removal of that , which will allow us neither the one nor the other . men that are sick and wounded under the power of lust , make many applications for help ; they cry to god , when the perplexity of their thoughts overwhelms them ; even to god do they cry , but are not delivered ; in vain do they use many remedies , they shall not be healed . so hos. . . ephraim saw his sickness , and judah his wound , and attempted sundry remedies , nothing will doe , untill they come ( v. . ) to acknowledge their offence . men may see their sickness and wounds , but yet if they make not due applications their cure will not be effected . secondly , mortification prunes all the graces of god , and makes room for them in our hearts , to grow . the life and vigour of our spiritual lives consists in the vigour and flourishing of the plants of grace in our hearts . now as you may see in a garden , let there be a precious herb planted , and let the ground be untilled , and weeds grow about it , perhaps it will live still , but be a poor withering , unusefull thing ; you must look and search for it , and sometimes can scarce find it ; and when you do , you can scarce know it , whether it be the plant you look for or no ; and suppose it be ; you can make no use of it at all : when let another of the same kind be set in ground , naturally as barren and bad as the other ; but let it be well weeded , and every thing that i● noxious and hurtfull removed from it , it flourishes and thrives ; you may see it at first look into the garden , and have it for your use when you please . so it is with the graces of the spirit that are planted in our hearts : that is true ; they are still ▪ they abide in a heart where there is some negl●ct of mortification , but they are ready to dye ; revel . . . they are withering and decaying . the heart is like the sluggards field , so over-grown with weeds , that you can scarce see the good corn. such a man may search for faith , love and zeal , and scarce be able to find any ; and if he do discover that these graces are there , yet alive , and sincere ; yet they are so weak , so clogged with lusts , that they are of very little use ; they remain indeed , ●ut are ready to dye . but now let the heart be cleansed by mortification , the weeds of lust constantly and daily rooted up , ( as they spring daily , nature being their proper soyl , ) let room be made for grace to thrive and flourish ; how will every grace act its part , and be ready for every use and purpose ! thirdly , as to our peace ; as there is nothing that hath any evidence of sincerity without it , so i know nothing that hath such an evidence of sincerity in it ; which is no small foundation of our peace : mortication is the souls vigorous opp●sition to self ; wherein sincerity is most evident . chap. v. the principal intendment of the whole discourse proposed . the first main case of canscience stated . what it is to mortifie any sin , negatively considered . not the utter destruction of it in this life . not the dissimulation of it . not the improvement of any natural principle . not the diversion of it . not an occasional conquest . occasional conquests of sin , what , and when . vpon the eruption of sin , in time of danger or trouble . these things being premised , i come to my principal intention , of handling some questions , or practical cases , , that present themselves in this business of mortification of sin in believers : the first , which is the head of all the rest ; and whereunto they are reduced , may be considered as lying under the ensuing proposal . suppose a man to be a true believer , and yet finds in himself a powerfull indwelling sin , leading him captive to the law of it , consuming his heart with trouble , perplexing his thoughts , weakening his soul , as to duties of communion with god , disqui●ting him as to peace , and perhaps de●iling his conscience , and exposing him to hardening through the deceitfulness of sin ; what shall he doe ? what course shall he take and insist on , for the mortification of this sin , lust , distemper , or corruption , to such a degree , as that though it be not utterly destroyed , yet in his contest with it , he may be enabled to keep up power , strength and peace , in communion with god ? in answer to this important enquiry , i shall do these things . . shew what it is to mortifie any sin ; and that both negatively and positively , that we be not mistaken in the foundation . . give general directions for such things , as without which it will be utterly impossible for any one to get any sin truely and spiritually mortified . . draw out the particulars whereby this is to be done ; in the whole carrying on this consideration , that it is not of the doctrine of mortification in general , but only in reference to the particular case before proposed , that i am treating . . to mortifie a sin , is not utterly to kill , root it out , and destroy it , that it should have no more hold at all , nor residence in our hearts . it is true , this is that which is aymed at , but this is not in this life to be accomplished . there is no man that truely sets himself to mortifie any si● , but he ayms at , intends , desires its utter destruction ; that it should leave neither root nor fruit in the heart or life . he would so kill it , that it should never move or stirre any more ; crye or call , seduce or tempt to eternity . it s not being , is the thing aymed at . now though doubtless there may by the spirit and grace of christ , a wonderfull success , and eminency of victory against any sin be attained ; so that a man may have almost constant triumph over it ; yet an utter killing and destruction of it , that it should not be , is not in this life to be expected . this paul assures us of , phil. . . not as though i had already attained , or were already perfect . he was a choise saint , a pattern for believers , who in faith and love , and all the fruits of the spirit , had not his fellow in the world ; and on that account ascribes perfection to himself , in comparison of others , vers . . yet he had not attained , he was not perfect , but was following after : still a vile body he had , and we have , that must be changed by the great power of christ at last : v. . this we would have , but god sees it best for us , that we should be compleat in nothing in our selves ; that in all things we might be compleat in christ , which is best for us , col. . . . i think i need not say , it is not the dissimulation of a sin ; when a man on some outward respects forsakes the practice of any sin , men perhaps may look on him as a changed man ; god knows that to his former iniquity he hath added cursed hypocrisie , and is got in a safer path to hell than he was in before . he hath got another heart than he had , that is more cunning , not a new heart , that is more holy . . the mortification of sin consists not in the improvement of a quiet , sedate nature . some men have an advantage by their natural constitution , so far , as that they are not exposed to such violence of unruly passions , and tumultuous affections , as many others are . let now these men cultivate and improve their natural frame and temper , by discipline , consideration and prudence , and they may seem to themselves and others , very mortified men , when perhaps their hearts are a standing sink of all abominations ; some man is never so much troubled all his life perhaps with anger and passion , nor doth trouble others , as another is almost every day ; and yet the latter have done more to the mortification of the sin , than the former . let not such persons trye their mortification by such things as their natural t●●●●● gives no life or vigour to : let them bring themselves to self-denyal , unbelief , envy , or some such spiritual sin , and they will have a better view of themselves . . a sin is not mortified , when it is onely diverted . simon magus for a season left his sorceries ; but his covetousness and ambition that set him on work , remained still , and would have been acting another way : therefore peter tells him , i perceive thou art in the gall of bitterness ; notwithstanding the profession thou hast made , notwithstanding thy relinquishment of thy sorceries , thy lust is as powerfull as ever in thee : the same lust , onely the streams of it are diverted : it now exerts and puts forth it self another way , but it is the old ga●l of bitterness still . a man may be sensible of a lust , set himself again●t the eruptions of it , take care that it shall not break forth , as it hath done ; but in the mean time suffer the same corrupted habit to vent it self some other way . as he who heals and skins a running sore , thinks himself cured , but in the mean time his flesh festereth by the corruption of the same humour , and breaks out in another place . and this diversion , with the alterations that attend it , often befalls men , on accounts wholly foreign unto grace ; change of the course of life that a man was in ; of relations , interests , designs , may effect it ; yea the very alterations in mens constitutions , occasioned by a natural progress in the course of their lives , may produce such changes as these ; men in age do not usually persist in the pursuit of youthfull lusts , although they have never mortified any one of them . and the same is the case of bartering of lusts ; and leaving to serve one , that a man may serve another . he that changes pride for worldliness , sensuality for pharisaisme , vanity in himself to the contempt of others ; let him not think that he hath mortified the sin that he s●ems to have left . he hath changed his master , but is a servant still . . occasional conquests of sin do not amount to a mortifying of it . there are two occasions or seasons , wherein a man who is contending with any sin , may seem to himself to have mortified it . ( . ) when it hath had some sad eruption to the disturbance of his peace , terrour of his conscience , dread of scandal , and evident provocation of god. this awakens and stirres up all that is in the man , and amazes him ; fills him with abhorrency of sin , and himself for it ; sends him to god , makes him cry out as for life , to abhorre his lust as hell , and to set himself against it . the whole man , spiritual and natural being now awaked , sin shrinks in its head , appears not , but lyes as dead before him . as when one that hath drawn nigh to an army in the night , and hath killed a principal person ; instantly the guards awake , men are roused up , and strict enquiry is made after the enemy ; who in the mean time , untill the noyse and tumult be over , hides himself , or lyes like one that is dead , yet with firm resolution to do the like mischief again , upon the like opportunity . upon the sin among the corinthians , see how they muster up themselves for the surprizal and destruction of it , epist. chap. . vers . . so it is in a person , when a breach hath been made upon his conscience , quiet , perhaps credit , by his lust , in some eruption of actual sin ; carefulness , indignation , desire , fear , revenge , are all set on work about it , and against it , and lust is quiet for a season , being run down before them ; but when the hurry is over , and the inquest past , the thief appears again alive , and is as busie as ever at his work . ( . ) in a time of some judgement , calamity , or pressing affliction ; the heart is then taken up with thoughts and contrivances of slying from the present troubles , fears and dangers : this , as a convinced person concludes , is to be done , only by relinquishment of sin , which gains peace with god. it is the anger of god in every affliction that galls a convinced person . to be quit of this , men resolve at such times against their sins . sin shall never more have any place in them ; they will never again give up themselves to the service of it . accordingly sin is quiet , stirres not , seems to be mortified ; not indeed that it hath received any one wound , but meerly because the soul hath possess'd its faculties whereby it should exert it self , with thoughts inconsistent with the motions thereof ; which when they are laid aside , sin returns again to its former life and vigour . so they psal. . . unto . are a full instance and description of this frame of spirit whereof i speak . for all this they sinned still , and believed not for his wonderous works : therefore their dayes did he consume in vanity , and their years in trouble . when he slew them , then they sought him , and they returned , and enquired early after god. and they remembred that god was their rock , and the high god their redeemer . nevertheless they did flatter him with their mouth , and they lyed unto him with their tongues . for their heart was not right with him , neither were they stedfast in his covenant . i no way doubt , but that when they sought , and returned , and enquired early after god , they did it with full purpose of heart , as to the relinquishment of their sins : it is expressed in the word returned . to turn or return to the lord , is by a relinquishment of sin . this they did early , with earnestness , and diligence ; but yet their sin was unmortified for all this , v. , . and this is the state of many humiliations in the dayes of affliction ; and a great deceit in the hearts of believers themselves , lies oftentimes herein . these and many other wayes there are , whereby poor souls deceive themselves , and suppose they have mortified their lusts , when they live and are mighty , and on every occasion break forth to their disturbance and disquietness . chap. vi. the mortification of sin in particular described . the several parts and degrees thereof . . the habitual weakning of its root and principle . the power of lust to tempt . differences of that power to persons and times . . constant fighting against sin. the parts thereof considered . . success against it . the summe of this discourse . what it is to mortifie a sin in general , which will make farther way for particular directions , is nextly to be considered . the mortification of a lust consists in three things . . an habitual weakening of it . every lust is a depraved habit or disposition , continually inclining the heart to evil : thence is that description of him who hath no lust truely mortified : gen. . . every imagination of the thoughts of his heart is only evil continually . he is alwayes under the power of a strong bent and inclination to sin . and the reason why a natural man is not alwayes , perpetually , in the pursuit of some one lust night and day , is , because he hath many to serve , every one crying to be satisfied ; thence he is carried on with great variety , but still in general he lyes towards the satisfaction of self . we will suppose then the lust or distemper whose mortification is inquired after , to be in its self a strong , deeply rooted , habitual inclination and bent of will and affections unto some actual sin , as to the matter of it , ( though not under that formal consideration , ) alwayes stirring up imaginations , thoughts and contrivances about the object of it . hence men are said to have their hearts set upon evil , rom. . . the bent of their spirits lyes towards it , to make provision for the flesh . and a sinfull depraved habit ( as in many other things , so in this ) differs from all natural or moral habits whatever ; for whereas they incline the soul gently and suitably to it self , sinfull habits impell with violence and impetuousness : whence lusts are said to fight or wage warre against the soul , pet. . . to rebell , or rise up in warre with that conduct and opposition which is usual therein ; rom. . . to lead captive , or effectually captivating upon success in battell : all works of great violence and impetuousness . i might manifest fully from that description we have of it , rom. . how it will darken the mind , extinguish convictions , dethrone reason , interrupt the power and influence of any considerations that may be brought to hamper it , and break through all into a flame . but this is not my present business . now the first thing in mortification is the weakening of this habit of sin or lust , that it shall not with that violence , earnestness , frequency , rise up , conceive , tumultuate , provoke , entice , disquiet , as naturally it is apt to doe , jam. . , . i shall desire to give one caution or rule by the way ; and it is this . though every lust doth in its own nature , equally , universally incline and impell to sin , yet this mu●t be granted with these two limitations : . one lust , or a lust in one man , may receive many accidental improvements , heightnings , and strengthnings , which may give it life , power and vigour , exceedingly above what another lust hath , or the same lust , that is of the same kind and nature in another man. when a lust falls in with the natural constitution and temper , with a suitable course of life , with occasions ; or when sathan hath got a fit handle to it to manage it , as he hath a thousand wayes so to doe , that lust growes violent and impetuous above others , or more than the same lust in another man ; then the steams of it darken the mind , so that though a man knowes the same things as formerly , yet they have no power , nor influence on the will , but corrupt affections and passions are set by it at liberty . but especially , lust gets strength by temptation ; when a suitable temptation falls in wi●h a lust , it gives it a new life , vigour , power , violence and rage which it seemed not before to have , or to be capable of . instances to this purpose might be multiplyed ; but it is the design of some part of another treatise to evince th●s observation . . some lusts are far more sensible and discernable in their violent actings than others . paul puts a difference between uncleanness and all other sins . cor. . . flee fornication , every sin that a man doth , is whithout the body , but he that committeth fornication sinneth against his own body . hence the motions of that sin are more sensible , more discernable than of others ; when perhaps , the love of the world , or the like , is in a person no less habitually predominant than that , yet it makes not so great a combustion in the whole man. and on this account some men may goe in their own thoughts and in the eyes of the world , for mortified men ; who yet have in them no less predominancy of lust , than those who cry out with astonishment upon the account of its perplexing tumultuatings . yea than those who have by the power of it , been hurried into scandalous sins ; only their lusts are in and about things which raise not such a tumult in the soul , about which they are exercised with a calmer frame of spirit ; the very fabrick of nature being not so nearly concerned in them , as in some other . i say then , that the first thing in mortification is the weakening of this habit , that it shall not impell and tumultuate as formerly , that it shall not intice and draw aside , that it shall not disquiet and perplex ; the killing of its life , vigour , promptness and readiness to be stirring . this is called crucifying the flesh with the lusts thereof , gal. . . that is , taking away its blood and spirits that give it strength and power . the wasting of the body of death day by day , cor. . . as a man nayled to the cross ; he first struggles and strives and cryes out with great strength and might ; but as his blood and spirits waste , his strivings are faint and seldom , his cryes low and hoarse , scarce to be heard . when a man first sets on a lust or distemper , to deal with it , it struggles with great violence to break loose ; it cryes with earnestness and impatiency to be satisfied and relieved ; but when by mortification the blood and spirits of it are let out , it moves seldome and familiarly , cryes sparingly , and is scarce heard in the heart ; it may have sometimes a dying pang , that makes an appearance of great vigour and strength , but it is quickly over , especially if it be kept from considerable success . this the apostle describes as in the whole chapter , so especially vers . . of chap. . rom. sin , saith he , is crucified ; it is fastned to the cross ; to what end ? that the body of death may be destroyed ; the power of sin weakened , and abolished by little and little ; that henceforth we should not serve sin , that is , that sin might not incline , impell us with such efficacy , as to make us servants to it , as it hath done heretofore . and this is spoken not only with respect to carnal and sensual affections , or desires of worldly things ; not only in respect of the lu●t of the flesh , the lust of the ey●s , and the pride of life , but also as to the flesh , that is in the mind and will , in that opposition unto god , which is in us by nature . of what nature soever the troubling distemper be , by what wayes soever it make it self out , either by impelling to evil , or hindering from that which is good , the rule is the same . and unless this be done effectually , all after-contention will not compass the end aimed at . a man may beat down the bitter fruit from an evil tree , untill he is weary ; whilest the root abides in strength and vigour , the beating down of the present fruit will not hinder it from bringing forth more ; this is the folly of some men ; they set themselves with all earnestness and diligence against the appearing eruption of lust , but leaving the principle and root untouched , perhaps unsearched out , they make but little or no progress in this work of mortification . . in constant fighting and contending against sin . to be able alwayes to be laying load on sin , is no small degree of mortification . when sin is strong and vigorous , the soul is scarce able to make any head against it . it sighs , and groans , and mourns , and is troubled , as david speaks of himself , but seldom has sin in the pursuit ; david complains that his sin had taken fast hold upon him , that he could look up , psal. . . how little then was he able to fight against it . now sundry things are required unto , and comprized in this fighting against sin. . to know that a man hath such an enemy to deal withall ; to take notice of it , to consider it as an enemy indeed , and one that is to be destroyed by all means possible , is required hereunto . as i said before , the contest is vigorous and hazardous ; it is about the things of eternity . when therefore man have sleight and transient thoughts of their lusts , it is no great sign that they are mortified , or that they are in a way for their mortification . this is , every man's knowing the plague of his own heart , king. . . without which no other work can be done ; it is to be feared that very many have little knowledge of the main enemy , that they carry about them in their bosoms . this makes them ready to justifie themselves , and to be impatient of reproof or admonition , not knowing that they are in any danger , chron. . . . to labour to be acquainted with the wayes , w●les , methods , advantages and occasions of its success is the beginning of this warfare . so do men deal with enemies . they enquire out their counsels and designs , ponder their ends , consider how and by what means they have formerly prevailed , that they may be prevented ; in this consists the greatest skill in conduct . take this away , and all waging of warre ( wherein is the greatest improvement of humane wisdom and industry ) would be brutish . so do they deal with lust , who mortifie it indeed ; not onely when it is actually vexing , inticing , and seducing , but in their retirements they consider , this is our enemy , this is his way and progress , these are his advantages , thus hath he prevailed , and thus he will do , if not prevented : so david , my sin is ever before me , psal. . . and indeed one of the choisest and most eminent parts of practically spiritual wisdom , consists in finding out the subtilties , policies , and depths of any indwelling sin ; to consider and know wherein its greatest strength lies ; what advantage it uses to make of occasions , opportunities , temptations ; what are its pleas , pretences , reasonings ; what its stratagems , colours , excuses ; to set the wisdom of the spirit against the craft of the old man , to trace this serpent in all its turnings and windings ; to be able to say at its most secret , and ( to a common frame of heart ) imperceptible actings , this is your old way and course , i know what you aim at ; and so to be alwayes in readiness , is a good part of our warfare . . to load it daily with all the things which shall after be mentioned , that are grievous , killing and destructive to it , is the height of this contest ; such an one never thinks his lust dead because it is quiet , but labours still to give it new wounds , new blowes every day . so the apostle , col. . . now whilest the soul is in this condition , whilest it is thus dealing , it is certainly uppermost , sin is under the sword and dying . . in success ; frequent success against any lust , is another part and evidence of mortification ; by success , i understand not a meer disappointment of sin , that it be not brought forth , nor accomplished ; but a victory over it , and pursuit of it to a compleat conquest : for instance , when the heart finds sin at any time at work , seducing , forming imaginations to make provision for the flesh , to fulfill the lusts thereof , it instantly apprehends sin , and brings it to the law of god , and love of christ ; condemns it , followes it with execution to the uttermost . now i say , when a man comes to this state and condition , that lust is weakened in the root and principle , that its motions and actions are fewer and weaker than formerly , so thay they are not able to hinder his duty , nor interrupt his peace , when he can in a quiet sedate frame of spirit , find out , and fight against sin , and have success against it , then sin is mortified in some considerable measure , and notwithstanding all its opposition , a man may have peace with god all his dayes . unto these heads then do i referre the mortification aymed at ; that is , of any one perplexing distemper , whereby the general pravity and corruption of our nature attempts to exert and put forth it self . . first , the weakening of its indwelling disposition , whereby it inclines , intices , impells to evil , rebells , opposes , fights against god , by the implanting habitual residence , and cherishing of a principle of grace , that stands in direct opposition to it , and is destructive of it , is the foundation of it . so by the implanting and growth of humility is pride weakened , passion by patience , uncleanness by purity of mind and conscience , love of this world by heavenly-mindedness , which are graces of the spirit , or the same habitual grace variously acting it self by the holy ghost , according to the variety or diversity of the objects about which it is exercised ; as the other are several lusts , or the same natural corruption variously acting its self according to the various advantages and occasions that it meets withall . . the promptness , alacrity , vigour of the spirit , or new man in contending with , cheerfull fighting against the lust spoken of , by all the wayes , and with all the means that are appointed thereunto , constantly using the succours provided against its motions and actings , is a second thing hereunto required . . success unto several degrees attends these two . now this , if the distemper hath not an inconquerable advantage from its natural situation , may possibly be to such an universal conquest , as the soul may never more sensibly feel its opposition , and shall however assuredly arise to an allowance of peace to the conscience , according to the tenour of the covenant of grace . chap. vii . general rules , without which no lust will be mortified . no mortification unless a man be a believer . dangers of attempting mortification of sin by vnregenerate persons . the duty of unconverted persons , as to this business of mortification , considered . the vanity of the papists attempts , and rules for mortification thence discovered . the wayes and means whereby a soul may proceed to the mortification of any particular lust and sin , which satan takes advantage by , to disquiet and weaken him , comes next under consideration . now there are some general considerations to be premised , concerning some principles and foundations of this work , without which no man in the world , be he never so much raised by convictions , and resolved for the mortification of any sin , can attain thereunto . general rules and principles , without which no sin will be ever mortified , are these , . unless a man be a believer , that is , one that is truely ingrafted into christ , he can never mortifie any one sin ; i do not say , unless he know himself to be so , but unless indeed he be so . mortification is the work of believers , rom. . . if ye through the spirit &c. ye believers , to whom there is no condemnation , vers . . they alone are exhorted to it . col. . . mortifie therefore your members that are upon the earth . who should mortifie ? you who are risen with christ , vers . . whose life is hid with christ in god , vers . . who shall appear with him in glory , vers . . an unregenerate man may do something like it , but the work it self , so as it may be acceptable with god , he can never perform . you know what a picture of it is drawn in some of the philosophers , sencca , tu●ly , epictetus ; what affectionate discourses they have of contempt of the world , and self , of regulating and conquering all exorbitant affections and passions . the lives of most of them manifested , that their maxims differed as much from true mortification , as the sun painted on a sign-post , from the sun in the firmament . they had neither light nor heat . their own lucian sufficiently manifests what they all were . there is no death of sin , without the death of christ. you know what attempts there are made after it by the papists , in their vows , penances , and satisfactions ; i dare say of them ( i mean as many of them as act upon the principles of their church , as they call it , ) what paul s●yes of israel in point of righteousness , rom. . , . they have followed after mortification , but they have not attained to it ; wherefore ? because they seek it not by faith , but as it were by the works of the law. the same is the state and condition of all amongst our selves , who in obedience to their convictions , and awakened consciences , do attempt a relinquishment of sin ; they follow after it , but they do not attain it . it is true , it is , it will be required of every person whatever , that hears the law or gospel preached , that he mortifie sin ; it is his duty , but it is not his immediate duty ; it is his duty to do it , but to do it in gods way . if you require your servant to pay so much money for you in such a place , but first to go and take it up in another ; it is his duty to pay the money appointed , and you will blame him if he do it not ; yet it was not his immediate duty ; he was first to take it up , according to your direction . so it is in this case ; sin is to be mortified , but something is to be done in the first place to enable us thereunto . i have proved , that it is the spirit alone that can mortifie sin ; he is promised to doe it , and all other means without him are empty and vain . how shall he then mortifie sin , that hath not the spirit ? a man may easier see without eyes , speak without a tongue , than truely mortifie one sin without the spirit . now how is he attained ? it is the spirit of christ ; and ( as the apostle sayes , ) if we have not the spirit of christ , we are none of his , rom. . . so , if we are christs , have an interest in him , we have the spirit , and so alone have power for mortification . this the apostle discourses at large , rom. . v. . so then they that are in the flesh cannot please god. it is the inference and conclusion he makes of his foregoing discourse about our natural state and condition , and the enmity we have unto god and his law therein . if we are in the flesh , if we have not the spirit , we cannot do any thing that should please god. but what is our deliverance from this condition , vers . . but ye are not in the flesh , but in the spirit , if so be that the spirit of god dwell in you : ye believers , that have the spirit of christ , ye are not in the flesh . there is no way of deliverance from the state and condition of being in the flesh , but by the spirit of christ ; and what if this spirit of christ be in you ? why then you are mortified , vers . . the body is dead because of sin , or unto it ; mortification is carryed on ; the new man is quickened to righteousness . this the apostle proves vers . . from the vnion we have with christ by the spirit , which will produce suitable operations in us , to what it wrought in him . all attempts then for mortification of any lust , without an interest in christ , are vain . many men that are ga●led with and for sin , ( the arrowes of christ for conviction by the preaching of the word , or some affliction having been made sharp in their hearts ) do vigorously set themselves against this or that particular lust , wherewith their consciences have been most disquieted or perplexed . but poor creatures ! they labour in the fire , and their work consumeth . when the spirit of christ comes to this work , he will be as refiners fire , and as fullers sope , and he will purge men as gold and silver , mal. . . take away their dross and tin , their filth and blood , as isa. . . but men must be gold and silver in the bottom , or else refining will do them no good . the prophet gives us the sad issue of wicked mens utmost attempts for mortification , by what means soever that god affords them , jer. . , . the bellowes are burnt , and the lead is consumed of the fire , the founder melteth in vain , reprobate silver shall men call them , because the lord hath rejected them ; and what is the reason hereof ? v. . they were brass and iron when they were put into the furnace . men may refine brass and iron long enough before they will be good silver . i say then , mortification is not the present business of unregenerate men . god calls them not to it as yet . conversion is their work . the conversion of the whole soul , not the mortification of this or that particular lust. you would laugh at a man , that you should see setting up a great fabrick , and never take any care for a foundation ; especially if you should see him so foolish , as that having a thousand experiences , that what he built one day , fell down another , he would yet continue in the same course . so it is with convinced persons ; though they plainly see ▪ that what ground they get against sin one●day ●day , they lose another , yet they will go on in the same road still , without enquiring where the destructive flaw in their progress lyes . when the jewes upon the conviction of their sin were cut to the heart , act. . . and cryed out what shall we doe ? what doth peter direct them to ? does he bid them go and mortifie their pride , wrath , malice , cruelty , and the like ? no , he knew that was not their present work , but he calls them to conversion and faith in christ in general , vers . . let the soul be first throughly converted , and then looking on him whom they had pierced , humiliation and mortification will ensue . thus when john came to preach repentance and conversion , he said , the axe is now laid to the root of the tree , mat. . . the pharisees had been laying heavy burthens , imposing tedious duties , and rigid means of mortification , in fastings , washings , and the like , all in vain : sayes john , the doctrine of conversion is for you , the axe in my hand is laid to the root . and our saviour tells us what is to be done in this case ; sayes he , do men gather grapes from thorns ? matth. . . but suppose a thorn be well pruned and cut , and have pains taken with him ? yea but he will never bear figgs ; vers . , . it cannot be but every tree will bring forth fruit according to its own kind . what is then to be done , he tells us , matt. . . make the tree good , and his fruit will be good : the root must be dealt with , the nature of the tree changed , or no good fruit will be brought forth . this is that i aym at , unless a man be regenerate , unless he be a believer , all attempts that he can make for mortification , be they never so specious and promising , all means he can use , let him follow them with never so much diligence , earnestness , watchfulness and contention of mind and spirit , are to no purpose ; in vain shall he use many remedies , he shall not be healed . yea there are sundry desperate evils attending an endeavour in convinced persons that are no more but so , to perform this duty . first , the mind and soul is taken up about that which is not the mans proper business , and so he is diverted from that which is so . god layes hold by his word and judgements on some sin in him , galls his conscience , disquiets his heart , deprives him of his rest ; now other diversions will not serve his turn : he must apply himself to the work before him . the business in hand being to awake the whole man unto a consideration of the state and condition wherein he is , that he might be brought home to god ; instead hereof , he sets himself to mortifie the sin that galls him ; which is a pure issue of self-love , to be freed from his trouble ; and not at all to the work he is called unto ; and so is diverted from it . thus god tells us of ephraim , when he spread his net upon them , and brought them down as the fowls of heaven , and chastised them , hos. . . caught them , intangled them , convinced them , that they could not escape ; saith he of them , they return , but not to the most high : they set themselves to a relinquishment of sin , but not in that manner by universal conversion as god called for it . thus are men diverted from coming unto god , by the most glorious wayes that they can fix upon to come to him by . and this is one of the most common deceits whereby men ruine their own souls ; i wish that some whose trade it is to dawb with untempered morter in the things of god , did not teach this deceit , and cause the people to erre by their ignorance : what do men doe ? what oft-times are they directed unto , when their consciences are galled by sin , and disquietment from the lord hath laid hold upon them ? is not a relinquishment of the sin as to practice , ( that they are in some fruits of it perplexed withall , and making head against it , ) the summe of what they apply themselves unto ? and is not the gospel end of their convictions lost thereby ? here men abide and perish . secondly , this duty being a thing good in it self , in its proper place , a duty evidencing sincerity , bringing home peace to the conscience ; a man finding himself really engaged in it , his mind and heart set against this or that sin , with purpose and resolution to have no more to do with it , he is ready to conclude , that his state and condition is good , and so to delude his own soul. for , ( . ) when his conscience hath been made sick with sin , and he could find no rest , when he should go to the great physitian of souls , and get healing in his blood ; the man by this engagement against sin , pacifies and quiets his conscience , and sits down without going to christ at all . ah! how many poor souls are thus deluded to eternity ! when ephraim saw his sickness , he sent to king jareb , hos. . . which kept him off from god. the whole bundle of the popish religion is made up of designs and contrivances to pacifie conscience without christ ; all described by the apostle , rom. . . ( . ) by this means men satisfie themselves that their state and condition is good , seeing they do that which is a work good in it self , and they do not do it to be seen . they know they would have the work done in sincerity , and so are hardened in a kind of self righteousness . ( . ) when a man hath thus for a season been deluded , and hath deceived his o●● soul , and finds in a long course of life , that indeed his sin is not mortified , or if he hath changed one , he hath gotten another ; he begins a● length to think , that all contending is in vain , he shall never be able to prevail : he is making a dam against water that increaseth on him hereupon he gives over , as one despairing of any success , and yields up himself to the power of sin , and that habit of formality th●● he hath gotten . and this is the usual issue with persons attempting the mortification of sin without a● interest in christ first obtained . it deludes thempunc ; hardens them , destroyes them . and therefore w● see that there are not usually more vile an● desperate sinners in the world , than such a● having by conviction been put on this cours● have found it fruitless , and deserted it wit●out a discovery of christ. and this is t●● substance of the religion and godliness 〈◊〉 the choisest formalists in the world ; and o● all those who in the roman synagogue a●● drawn to mortification as they drive india● to baptism , or cattel to water . i say then that mortification is the work of believers , and believers onely . to kill sin is the work o● living men ; where men are dead , ( as all unbelievers , the best of them are dead , ) sin is alive , and will live . . it is the work of faith ; the peculiar work of faith ; now if there be a work to be done that will be effected by one only instrument , it is the greatest madness for any to attempt the doing of it , that hath not that instrument . now it is faith that purifies the heart , act. . . or as peter speaks , we purifie our souls in obeying the truth through the spirit , pet. . . and without it , it will not be done . what hath been spoken , i suppose is sufficient to make good my first general rule : be sure to get an interest in christ , if you intend to mortifie any sin , without it it will never be done . ob. you will say , what then would you have unregenerate men , that are convinced of the evil of sin do ? shall they cease striving against sin , live dissolutely , give their lusts their swinge , and be as bad as the worst of men ? this were a way to set the whole world into confusion , to bring all things into darkness , to set open the flood-gates of lust , and lay the reins upon the necks of men to rush into all sin with delight and greediness , like the horse into the battle . ans. . god forbid ! it is to be looked on as a great issue of the wisdom , goodness , and love of god , that by manifold wayes and means he is pleased to restrain the sons of men from running forth into that compass of excess and riot , which the depravedness of their nature would carry them out unto with violence . by what way soever this is done , it is an issue of the care , kindness , and goodness of god , without which the whole earth would be an hell of sin and confusion . . there is a peculiar convincing power in the word , which god is often-times pleased to put forth to the wounding , amazing , and in some sort humbling of sinners , though they are never converted . and the word is to be preached , though it hath this end , yet not with this end. let then the word be preached , and the sins of men rebuked , lust will be restrained , and some oppositions will be made against sin , though that be not the effect aymed at . . though this be the work of the word and spirit , and it be good in it self , yet it is not profitable nor available as to the main end in them in whom it is wrought ; they are still in the gall of bitterness , and under the power of darkness . . let men know it is their duty , but in its proper place ; i take not men from mortification , but put them upon conversion . he that shall call a man from mending a hole in the wall of his house , to quench a fire that is consuming the whole building , is not his enemy . poor soul ! it is not thy sore-finger but thy hectick-feaver that thou art to apply thy self to the consideration of . thou settest thy self against a particular sin , and doest not consider that thou art nothing but sin. let me adde this to them who are preachers of the word , or intend through the good hand of god that employment . it is their duty to plead with men about their sins , to lay load on particular sins , but alwayes remember , that it be done with that which is the proper end of law and gospel . that is , that they make use of the sin they speak against , to the discovery of the state and condition wherein the sinner is . otherwise , happily they may work men to formality and hypocrisie , but little of the true end of preaching the gospel will be brought about . it will not avail , to beat a man off from his drunkenness , into a sober formality ; a skilfull master of the assemblies layes his axe at the root , drives still at the heart . to inveigh against particular sins of ignorant unregenerate persons , ( such as the land is full of , ) is a good work : but yet though it may be done with great efficacy , vigour and success , if this be all the effect of it , that they are set upon the most sedulous endeavours of mortifying their sins preached down , all that is done , is but like the beating of an enemy in an open field , and driving him into an impregnable castle , not to be prevailed against . get you at any time a sinner at the advantage , on the account of any one sin whatever , have you any thing to tak● hold of him by , bring it to his state and condition , drive it up to the head , and there deal with him ; to break men off from particular sins , and not to break their hearts , is to deprive our selves of advantages of dealing with them . and herein is the roman mortification grievously peccant ; they drive all sorts of persons to it , without the least consideration whether they have a principle for it or no. yea they are so far from calling on men to believe , that they may be able to mortifie their lusts , that they call men to mortification instead of believing . the truth is , they neither know what it is to believe , nor what mortification it self intends . faith with them is but a general assent to the doctrine taught in their church : and mortification the betaking of a man by a vow to some certain course of life , wherein he d●●yes himself something of the use of the things of this world , not without a considerable compensation . such men know neither the scriptures , nor the power of god. their boasting of their mortification , is but their glorying in their shame . some casuists among our selves , who over-looking the necessity of regeneration , do avowedly give this for a direction to all sorts of persons , that complain of any sin or lust , that they should vow against it , at least for a season , a moneth or so , seem to have a scantling of light in the mystery of the gospel , much like that of nicodemus , when he came first to christ. they bid men vow to abstain from their sin for a season . this commonly makes their lust more impetuous . perhaps with great perplexity they keep their word : perhaps not , which increases their guilt and torment . is their sin at all mortified hereby ? do they find a conquest over it ? is their condition changed , though they attain a relinquishment of it ? are they not still in the gall of bitterness ? is not this to put men to make brick , if not without straw , ( which is worse , ) without strength ? what promise hath any unregenerate man to countenance him in this work ? what assistance for the performance of it ? can sin be killed without an interest in the death of christ , or mortified without the spirit ? if such directions should prevail to change mens lives , as seldom they doe , yet they never reach to the change of their hearts or conditions . they may make men self-justitiaries or hypocrites , not christians . it grieves me oft-times to see poor souls , that have a zeal for god , and a desire of eternal welfare , kept , by such directors and directions , under an hard , burdensome , outside worship and service of god , with many specious endeavours for mortification , in an utter ignorance of the righteousness of christ , and unacquaintedness with his spirit , all their dayes . persons and things of this kind , i know too many . if ever god shine into their hearts , to give them the knowledge of his glory in the face of his son jesus christ , they will see the folly of their present way . chap. viii . the second general rule proposed . without universal sincerity for the mortifying of every lust , no lust will be mortified . partial mortification alwayes from a corrupt principle . perplexity of temptation from a lust , oft-times a chastening for other negligences . the second principle , which to this purpose i shall propose , is this , without sincerity and diligence in an vniversality of obedience , there is no mortification of any one perplexing lust to be obtained . the other was to the person , this to the thing it self . i shall a little explain this position . a man finds any lust to bring him into the condition formerly described , it is powerfull , strong , tumultuating , leads captive , vexes , disquiets , takes away peace ; he is not able to bear it , wherefore he sets himself against it , prayes against it , groans under it , sighs to be delivered , but in the mean time , perhaps in other duties , in constant communion with god , in reading , prayer and meditation , in other wayes that are not of the same kind with the lust wherewith he is troubled , he is loose and negligent . let not that man think that ever he shall arrive to the mortification of the lust he is perplexed withall . this is a condition that not seldom befalls men in their pilgrimage . the israelites under a sense of their sin , drew nigh to god with much diligence and earnestness , with fasting and prayer . isa. . many expressions are made of their earnestness in the work , v. . they seek me daily , and delight to know my wayes , they ask of me the ordinances of justice , they delight in approaching unto god. but god rejects all ; their fast i● a remedy that will not heal them , and the reason given of it , v. , , . is , because they were particular in this duty . they attended diligently to that , but in others were negligent and careless . he that hath a running sore ( it is the scripture expression ) upon him , arising from an ill habit of body contracted by intemperance and ill dyet ; let him apply himself with what diligence and skill he can , to the cure of his sore , if he leave the general habit of his body under distempers , his labour and travail will be in vain . so will his attempts be , that shall endeavour to stop a bloody issue of sin , and filth in his soul , and is not equally carefull of his universal spiritual temperature , and constitution . for , . this kind of endeavour for mortification , proceeds from a corrupt principle , ground and foundation , so that it will never proceed to a good issue . the true and acceptable principles of mortification shall be afterward insisted on . hatred of sin as sin , not only as galling or disquieting , sence of the love of christ in the cross lyes at the bottome of all true spiritual mortification . now it is certain , that that which i speak of proceeds from self-love . thou settest thy self with all diligence and earnestness to mortifie such a lust or sin ; what is the reason of it ? it disquiets thee , it hath taken away thy peace , it fills thy heart with sorrow and trouble , and fear , thou hast no rest because of it ; yea but friend , thou hast neglected prayer or reading , thou hast been vain and lo●se in thy conversation in other things that have not been of the same nature with that lust wherewith thou art perplexed ; these are no less sins and evils , than those under which thou groanest ; jesus christ bled for them also ; why dost thou not set thy self against them also ? if thou hatedst sin as sin , every evil way , thou wouldst be no less watchfull against every thing that grieves and disquiets the spirit of god , than against that which grieves and disquiets thine own soul. it is evident that thou contendest against sin , meerly because of thy own trouble by it . would thy conscience be quiet under it , thou would'st let it alone . did it not disquiet thee , it should not be disquieted by thee . now , canst thou think that god will set in with such hypocritical endeavours ; that ever his spirit will bear witness to the treachery and falshood of thy spirit ? dost thou think he will ease thee of that which perplexeth thee , that thou mayst be at liberty to that which no less grieves him ? no , ( sayes god , ) here is one ▪ if he could be rid of this lust i should never hear of him more , let him wrestle with this , or he is lost . let not any man think to do his own work , that will not do god's . god's work consists in universal obedience ; to be freed of the present perplexity is their own only . hence is that of the apostle , cor. . . cleanse your selves from all pollution of flesh and spirit , perfecting holiness in the fear of the lord. if we will do any thing , we must do all things . so then , not onely an intense opposition to this or that peculiar lust , but it is an universal humble frame and temper of heart , with watchfulness over every evil , and for the performance of every duty , that is accepted . . how know'st thou but that god hath suffered the lust wherewith thou hast been perplexed to get strength in thee , and power over thee , to chasten thee for thy other negligences , and common lukewarmness in walking before him ; at least to awaken thee to the consideration of thy wayes , that thou mayst make a through work and change in thy course of walking with him . the rage and predominancy of a particular lust , is commonly the fruit and issue of a careless , negligent course in general ; and that upon a double account . ( ) as its natural effect , if i may so say . lust ( as i shewed ) in general , lyes in the heart of every one , even the best , whilest he lives ; and think not that the scripture speaks in vain , that it is subtle , cunning , crafty ; that it seduces , entices , fights , ●ebells . whilest a man keeps a diligent watch over his heart , its root and fountain ; whilest above all keepings , he keeps his heart , whence are the issues of life and death , lust withers and dyes in it . but if through negligence it makes an eruption any particular way , gets a passage to the thoughts by the affections , and from them , and by them , perhaps breaks out into open sin in the conversation , the strength of it bears that way it hath found out , and that way mainly it urgeth , untill having got a passage , it then vexes and disquiets , and is not easily to be restrained ; thus perhaps a man may be put to wrestle all his dayes in sorrow , with that , which by a strict universal watch might easily have been prevented . ( ) as i said , god often-times suffers it to chasten our other negligences ; for as with wicked men , he gives them up to one sin as the judgement of another , a greater for the punishment of a less , or one that will hold them more firmly and securely , for that which they might have possibly obtained a deliverance from : so even with his own , he may , he doth leave them sometimes to some vexatious distempers , either to prevent or cure some other evil : so was the messenger of satan let loose on paul , that he might not be lifted up through the abundance of spiritual revelations . was it not a correction to peters vain confidence , that he was left to deny his master ? now if this be the state and condition of lust in its prevalency , that god often-times suffers it so to prevail , at least to admonish us , and to humble us , perhaps to chasten and correct us , for our general loose and careless walking , is it possible that the effect should be removed , and the cause continued ; that the particular lust should be mortified , and the general course be unreformed ? he then that would really , throughly , and acceptably mortifie any disquieting lust , let him take care to be equally diligent in all parts of obedience ; and know that every lust , every omission of duty , is burdensome to god , though but one is so to him. whilest there abides a treachery in the heart to indulge to any negligence in not pressing universally to all perfection in obedience , the soul is weak , as not giving faith its whole work ; and selfish , as considering more the trouble of sin , than the filth and guilt of it ; and lives under a constant provocation of god , so that it may not expect any comfortable issue in any spiritual duty that it doth undertake , much less in this under consideration , which requires another principle , and frame of spirit for its accomplishment . chap. ix . particular directions in relation to the foregoing case proposed . first , consider the dangerous symptoms of any lust : . inveterateness . . peace obtained under it ; the several wayes whereby that is done . . frequency of success in its seductions . . the soul 's fighting against it , with arguments only taken from the event . . it s being attended with judiciary hardness . . it s withstanding particular dealings from god. the state of persons in whom these things are found . the foregoing general rules being supposed , particular directions to the soul , for its guidance under the sense of a disquieting lust or distemper , ( being the main thing i aym at ) come next to be proposed . now of these some are previous and preparatory , and in some of them the work it self is contained . of the first sort are these ensuing : first , consider what dangerous symptoms thy lust hath attending or accompanying it . whether it hath any deadly mark on it or no : if it hath , extraordinary remedies are to be used ; an ordinary course of mortification will not do it . you will say , what are these dangerous marks and symptoms , the desperate attendances of an indwelling lust that you intend ? some of them i shall name . ( ) inveterateness ; if it hath lyen long corrupting in thy heart , if thou hast suffered it to abide in power and prevalency , without attempting v●gorously the killing of it , and the healing of the wounds thou hast received by it , for some long season , thy distemper is dangerous . hast thou permitted worldliness , ambition , greediness of study , to eat up other duties ; the duties wherein thou oughtest to hold constant communion with god , for some long season ? or vncleanness to defile thy heart , with vain , and foolish , and wicked imaginations , for many dayes ? thy lust hath a dangerous symptom . so was the case with david , psal. . . my wounds stink and are corrupt , because of my foolishness . when a lust hath layen long in the heart , corrupting , festering , cankering , it brings the soul to a wofull condition . in such a case an ordinary course of humiliation will not do the work : whatever it be , it will by this means insinuate it self more or less into all the faculties of the soul , and habituate the affections to its company and society ; it growes familiar to the mind and conscience , that they do not startle at it as a strange thing , but are bold with it as that which they are wonted unto ; yea it will get such advantage by this means , as often-times to exert and put forth it self , without having any notice taken of it at all ; as it seems to have been with joseph in his swearing by the life of pharaoh . unless some extraordinary course be taken , such a person hath no ground in the world to expect that his latter end shall be peace . for first , how will he be able to distinguish between the long abode of an unmortified lust , and the dominion of sin which cannot befall a regenerate person ? secondly , how can he promise himself , that it shall ever be otherwise with him , or that his lust will cease tumultuating and seducing , when he sees it fixed and abiding , and hath done so for many dayes , and hath gone through variety of conditions with him . it may be it hath tryed mercyes and afflictions , and those possibly so remarkable , that the soul could not avoyd the taking special notice of them ; it may be it hath weathered out many a thorn ; and passed under much variety of gifts in the administration of the word ; and will it prove an easie thing to dislodge an inmate pleading a title by prescription ? old neglected wounds are often mortal , alwayes dangerous , indwelling distempers grow resty , and stubborn , by continuance in ease and quiet . lust is such an inmate , as , if it can plead time and some prescription , will not easily be ejected . as it never dyes of it self , so if it be not daily killed , it will alwayes gather strength . ( ) secret pleas of the heart for the countenancing of it self , and keeping up its peace , notwithstanding the abiding of a lust , without a vigorous gospel attempt for its mortification , is another dangerous symptome of a deadly distemper in the heart . now there be several wayes whereby this may be done , i shall name some of them . as , . when upon thoughts , perplexing thoughts about sin , instead of applying himself to the destruction of it , a man searches his heart to see what evidences he can find of a good condition , notwithstanding that sin and lust , so that it may go well with him . for a man to gather up his experiences of god , to call them to mind , to collect them , consider , trye , improve them , is an excellent thing ; a duty practised by all the saints ; commended in the old testament and the new. this was davids work , when he communed with his own heart , and called to remembrance the former loving kindness of the lord , psal. . , , , . this is the duty that paul sets us to practise , cor. . . and as it is in it self excellent , so it hath beauty added to it , by a proper season . a time of tryal , or temptation , or disquietness of the heart about sin , is a picture of silver to set off this golden apple , as solomon speaks : but now , to do it for this end , to satisfie conscience , which cryes and calls for another purpose , is a desperate device of an heart in love with sin. when a mans conscience shall deal with him , when god shall rebuke him for the sinfull distemper of his heart , if he , instead of applying himself to get that sin pardoned in the blood of christ , and mortified by his spirit , shall relieve himself , by any such other evidences as he hath , or thinks himself to have , and so disintangle himself from under the yoke , that god was putting on his neck ; his condition is very dangerous , his wound hardly curable . thus the jews under the gallings of their own consciences , and the convincing preaching of our saviour , supported themselves with this , that they were abraham's children , and on that account accepted with god ; and so countenanced themselves in all abominable wickedness to their utter ruine . this is in some degree , a blessing of a mans self , and saying that upon one account or other he shall have peace , although he addes drunkenness to thirst ; love of sin , undervaluation of peace , and of all tastes of love from god , are enwrapped in such a frame : such a one plainly shews , that if he can but keep up hope of escaping the wrath to come , he can be well content to be unfruitfull in the world , at any distance from god that is not final separation . what is to be expected from such an heart ? . by applying grace and mercy to an unmortified sin , or one not sincerely endeavoured to be mortified , is this deceit carried on . this is a sign of an heart greatly entangled with the love of sin. when a man hath secret thoughts in his heart , not unlike those of naaman , about his worshipping in the house of rimmon ; in all other things i will walk with god ; but in this thing , god be mercifull unto me ; his condition is sad . it is true indeed , a resolution to this purpose , to indulge a mans self in any sin on the account of mercy , seems to be ( and doubtless in any course , is ) altogether inconsistent with christian sincerity , and is a badge of an hypocrite , and is the turning of the grace of god into wantonness , jude . but yet i doubt not but through the craft of sathan , and their own remaining unbelief , the children of god may themselves sometimes be ensnared with this deceit of sin ; or else paul would never have so cautioned them against it as he doth , rom. . , . yea indeed there is nothing more natural , than for fleshly reasonings to grow high and strong upon this account . the flesh would fain be indulged unto upon the account of grace : and every word that is spoken of mercy , it stands ready to catch at , and to pervert it to its own corrupt ayms and purposes . to apply mercy then to a sin not vigorously mortified , is to fulfill the end of the flesh upon the gospel . these and many other wayes and wiles , a deceitfull heart will sometimes make use of , to countenance it self in its abominations . now when a man with his sin is in this condition , that there is a secret liking of the sin prevalent in his heart , and though his will be not wholly set upon it , yet he hath an imperfect velleity towards it , he would practise it were it not for such and such considerations , and hereupon relieves himself other wayes than by the mortification and pardon of it in the blood of christ , that mans wounds stink and are corrupt , and he will , without speedy deliverance , be at the door of death . ( ) frequency of success in sins seduction in obtaining the prevailing consent of the will unto it , is another dangerous symptome . this is that i mean : when the sin spoken of gets the consent of the will with some delight , though it be not actually outwardly perpetrated , yet it hath success . a man may not be able upon outward considerations to goe along with sin , to that which james calls the finishing of it , jam. . , . as to the outward acts of sin , when yet the will of sinning may be actually obtained : then hath it i say success . now if any lust be able thus far to prevail in the soul of any man , as his condition may possibly be very bad and himself be unregenerate , so it cannot possibly be very good , but dangerous . and it is all one upon the matter , whether this be done by the choice of the will , or by inadvertency ; for that inadvertency it self is in a manner chosen . when we are inadvertent and negligent , where we are bound to watchfulness , and carefulness , that inadvertency doth not take off from the voluntariness of what we doe thereupon ; for although men do not choose and resolve to be negligent and inadvertent , yet if they choose the things that will make them so , they choose inadvertency it self , as a thing may be chosen in its cause . and let not men think that the evil of their hearts is in any measure extenuated , because they seem for the most part to be surprized into that consent which they seem to give unto it ; for it is negligence of their duty in watching over their hearts , that betrayes them into that surprizal . ( ) when a man fighteth against his sin onely with arguments from the issue , or the punishment due unto it ; this is a sign that sin hath taken great possession of the will , and that in the heart there is a superfluity of naughtiness . such a man as opposes nothing to the seduction of sin and lust in his heart , but fear of shame among men , or hell from god , is sufficiently resolved to do the sin , if there were no punishment attending it ; which what it differs from living in the practice of sin , i know not . those who are christs , and are acted in their obedience upon gospel principles , have the death of christ , the love of god , the detestable nature of sin , the preciousness of communion with god , a deep grounded abhorrency of sin as sin , to oppose to any seduction of sin , to all the workings , strivings , fightings of lust in their hearts . so did joseph , how shall i doe this great evil ( saith he ) and sin against the lord , my good and gracious god ? and paul , the love of christ constrains us : and having received these promises , let us cleanse our selves from all pollutions of flesh and spirit . but now if a man be so under the power of his lust , that he hath nothing but law to oppose it withall , if he cannot fight against it with gospel weapons , but deals with it altogether with hell and judgement , which are the proper arms of the law , it is most evident , that sin hath possessed it self of his will and affections , to a very great prevalency and conquest . such a person hath cast off ( as to the particular spoken of ) the conduct of renewing grace , and is kept from ruine onely by restraining grace ; and so far is he fallen from grace , and returned under the power of the law ; and can it be thought that this is not a great provocation to christ , that men should cast off his easie gentle yoke and rule , and cast themselves under the iron yoke of the law , meerly out of indulgence unto their lusts ? try thy self by this also : when thou art by sin driven to make a stand , so that thou must either serve it , and rush at the command of it into folly , like the horse into the battel , or make head against it to suppress it ; what doest thou say to thy soul ? what doest thou expostulate with thy self ? is this all ? hell will be the end of this course , vengeance will meet with me , and find me out ; it is time for thee to look about thee , evil lyes at the door . pauls main argument to evince , that sin shall not have dominion over believers , is , that they are not under the law , but under grace , rom. . . if thy contendings against sin be all on legal accounts , from legal principles and motives , what assurance canst thou attain unto , that sin shall not have dominion over thee , which will be thy ruine ? yea know that this reserve will not long hold out : if thy lust hath driven thee from stronger gospel forts , it will speedily prevail against this also ; do not suppose that such considerations will deliver thee , when thou hast voluntarily given up to thine enemy those helps and means of preservation which have a thousand times their strength . rest assuredly in this , that unless thou recover thy self with speed from this condition , the thing that thou fearest will come upon thee ; what gospel principles do not , legal motives cannot doe . ( ) when it is probable that there is , or may be somewhat of judiciary hardness , or at least chastening punishment in thy lust as disquieting ; this is another dangerous symptome . that god doth sometimes leave even those of his own , under the perplexing power at least of some lust or sin , to correct them for former sins , negligence and folly , i no way doubt . hence was that complaint of the church , why hast thou hardened us from the fear of thy name , isa. . . that this is his way of dealing with unregenerate men , no man questions . but how shall a man know whether there be any thing of gods chastening hand , in his being left to the disquietment of his distemper ? answ. examine thy heart and wayes : what was the state and condition of thy soul before thou fellest into the intanglements of that sin which now thou so complainest of ? hadst thou been negligent in duties ? hadst thou lived inordinately to thy self ? is there the guilt of any great sin lying upon thee unrepented of ? a new sin may be permitted , as well as a new affliction sent to bring an old sin to remembrance ? hast thou received any eminent mercy , protection , deliverance , which thou diddest not improve in a due manner , nor wast thankfull for ? or hast been exercised with any affliction , without labouring for the appointed end of it ? or hast thou been wanting to the opportunities of glorifying god in thy generation , which in his good providence he had graciously afforded unto thee ? or hast thou conformed thy self unto the world and the men of it , through the abounding of temptations in the dayes wherein thou livest ? if thou findest this to have been thy state , awake , call upon god ; thou art fast asleep in a storm of anger round about thee . ( ) when thy lust hath already withstood particular dealings from god against it . this condition is described , isa. . . for the iniquity of his coveteousness i was wroth , and smote him , i hid me and was wroth , and he went on frowardly in the way of his heart . god had dealt with them about their prevailing lust , and that several wayes , by affliction and desertion . but they held out against all : this is a sad condition which nothing but meer soveraign grace ( as god expresses it in the next verse , ) can relieve a man in , and which no man ought to promise himself , or bear himself upon . god oftentimes in his providential dispensations meets with a man , and speaks particularly to the evil of his heart , as he did to joseph's brethren in their selling of him into egypt . this makes the man reflect on his sin , and judge himself in particular for it . god makes it to be the voice of the danger , affliction , trouble , sickness that he is in , or under . sometimes in reading of the word , god makes a man stay on something that cuts him to the heart , and shakes him as to his present condition . more frequently in the hearing of the word preached ( his great ordinance for conviction , conversion and edification ) doth he meet with men . god often hews men by the sword of his word in that ordinance ; strikes directly on their bosome beloved lust ; startles the sinner , makes him engage into the mortification and relinquishment of the evil of his heart . now if his lust have taken such hold on him , as to enforce him to break these bonds of the lord , and to cast these cords from him ; if it overcomes these convictions , and gets again into its old posture ; if it can cure the wounds it so receives , that soul is in a sad condition . unspeakable are the evils which attend such a frame of heart : every particular warning to a man in such an estate , is an inestimable mercy ; how then doth he despise god in them , who holds out against them ; and what infinite patience is this in god , that he doth not cast off such an one , and swear in his wrath , that he shall never enter into his rest. these and many other evidences are there of a lust that is dangerous , if not mortal . as our saviour said of the evil spirit , this kind goes not out but by fasting and prayer : so say i of lusts of this kind ; an ordinary course of mortification will not doe it , extraordinary wayes must be fixed on . this is the first particular direction ; consider whether the lust or sin you are contending with , hath any of these dangerous symptoms attending of it . before i proceed , i must give one caution by the way , lest any be deceived by what hath been spoken . whereas i say , the things and evils above mentioned may befall true believers , let not any that finds the same things in himself , thence or from thence conclude that he is a true believer . these are the evils that believers may fall into , and be ensnared withall , not the things that constitute a believer . a man may as well conclude that he is a believer , because he is an adulterer ; because david that was so , fell into adultery ; as conclude it from the signs foregoing , which are the evils of sin and sathan in the hearts of believers . the seventh of the romans contains the description of a regenerate man. he that shall consider what is spoken of his dark side , of his unregenerate part , of the indwelling power and violence of sin remaining in him , and because he finds the like in himself , conclude that he is a regenerate man , will be deceived in his reckoning . it is all one as if you should argue , a wise man may be sick and wounded , yea do some things foolishly , therefore every one who is sick and wounded and does things foolishly , is a wise man. or as if a silly deformed creature hearing one speaking of a beautifull person , should , say that he had a mark or a scarre that much disfigured him , should conclude that because he hath himself scarres , and moles , and warts , that he also is beautifull . if you will have evidences of your being believers , it must be from those things that constitute men believers . he that hath these things in himself , may safely conclude , if i am a believer , i am a most miserable one . but that any man is so , he must look for other evidences , if he will have peace . chap. x. the second particular direction . get a clear sense of ( ) the guilt of the sin perplexing . considerations for help therein proposed . ( ) the danger manifold : . hardening . . temporal correction . . loss of peace and strength . . eternal destruction . rules for this management of the consideration . ( ) the evil of it : . in grieving the spirit . . wounding the new creature . the second direction is this , get a clear and abiding sense upon thy mind and conscience of the ( ) guilt , ( ) danger , ( ) evil of that sin wherewith thou art perplexed . ( ) of the guilt of it . it is one of the d●ceits of a prevailing lust , to extenuate its own guilt . is it not a little one ? when i go and bow my self in the house of rimmon , god be mercifull to me in this thing . though this be bad , yet it is not so bad as such and such an evil , others of the people of god have had such a frame ; yea what dreadful actual sins have some of them fallen into ! innumerable wayes there are whereby sin diverts the mind from a right and due apprehension of its guilt . it s noysom exhalations darken the mind , that it cannot make a right judgment of things ; perplexing reasonings , extenuating promises , tumultuating desires , treacherous purposes of ●●linquishment , hopes of mercy ; all have a share in disturbing the mind , in its consideration of the guilt of a prevailing lust. the prophet tells us , that lust will do thus wholly , when it comes to the height : hos. . . whoredom and wine and new wine take away the heart : the heart , ( i.e. ) the understanding , as it is often used in the scripture . and as they accomplish this work to the height in unregenerate persons , so in part in rege●●rate also . solomon tells you of him who was enticed by the lewd woman , that he was among the simple ones , he was a young man voyd of understanding , prov. . . and wherein did his folly appear ? why sayes he , in the d vers . he knew not that it was for his life ; he considered not the guilt of the evil that he was involved in . and the lord rendring a reason why his dealings with ephraim took no better effect , gives this account : ephraim is like a silly dove without heart , hos. . . had no understanding of his own miserable condition . had it been possible that david should have lain so long in the guilt of that abominable sin , but that he had innumerable corrupt reasonings , hindering him from taking a clear view of its ugliness and guilt in thc glass of the law ? this made the prophet that was sent for his awaking , in his dealings with him , to shut up all subterfuges and pretences , by his parable ; that so he might fall fully under a sense of the guilt of it . this is the proper issue of lust in the heart , it darkens the mind that it shall not judge aright of its guilt ; and many other wayes it hath for its own extenuation , that i shall not now insist on . let this then be the first care of him that would mortifie sin , to fix a right judgement of its guilt in his mind . to which end take these considerations to thy assistance : . though the power of sin be weakened by inherent grace in them that have it , that sin shall not have dominion over them , as it hath over others , yet the guilt of sin that doth yet abide and remain , is aggravated and heightned by it , rom. . , . what shall we say then ? shall we continue in sin that grace may abound ? god forbid , how shall we that are dead to sin , live any longer therein ? how shall we that are dead ; the emphasis is on the word we. how shall we do it , who ( as he afterwards describes it , ) have received grace from christ to the contrary ? we ( doubtless ) are more evil than any , if we do it . i shall not insist on the special aggravations of the sins of such persons ; how they sin against more love , mercy , grace , assistance , relief , means and deliverances , than others . but let this consideration abide in thy mind . there is inconceivably more evil and guilt in the evil of thy heart , that doth remain , than there would be in so much sin , if thou hadst no grace at all . observe , . that as god sees abundance of beauty and excellency in the desires of the hearts of his servants , more than in any the most glorious works of other men , yea more than in most of their own outward performances , which have a greater mixture of sin than the desires and pantings of grace in the heart have : so god sees a great deal of evil in the working of lust in their hearts , yea and more than in the open notorious acts of wicked men , or in many outward sins whereinto the saints may fall ; seeing against them there is more opposition made , and more humiliation generally followes them . thus christ , dealing with his decaying children , goes to the root with them ; layes aside their profession , rev. . . i know thee , thou art quite another thing than thou professest , and this makes thee abominable . so then ; let these things and the like considerations lead thee to a clear sense of the guilt of thy indwelling lust , that there may be no room in thy heart for extenuating or excusing thoughts , whereby sin insensibly will get strength and prevail . ( ) consider the danger of it , which is manifold : . of being hardened by its deceitfulness : this the apostle sorely charges on the hebrews , ch . . v. , . take heed brethren , lest there be in any of you an evil heart of unbelief , in departing from the living god : but exhort one another daily , while it is called to day , lest any of you be hardened through the deceitfulness of sin . take heed ( saith he ) use all means , consider your temptations , watch diligently , there is a treachery , a deceit in sin , that tends to the hardening of your hearts from the fear of god. the hardening here mentioned is to the utmost ; utter obduration ; sin tends to it , and every distemper and lust will make at least some progress towards it . thou that wast tender , and did'st use to melt under the word , under afflictions , wilt grow ( as some have profanely spoken , ) sermon-proof , and sickness-proof ; thou that did'st tremble at the presence of god , thoughts of death , and appearance before him , when thou hadst more assurance of his love than now thou hast , shalt have a stoutness upon thy spirit , not to be moved by these things . thy soul and thy sin shall be spoken of , and spoken to , and thou shalt not be at all concerned ; but shalt be able to pass over duties , praying , hearing , reading , and thy heart not in the least affected . sin will grow a light thing to thee ; thou wilt pass by it as a thing of nought ; this it will grow to , and what will be the end of such a condition ? can a sadder thing befall thee ? is it not enough to make any heart to tremble , to think of being brought into that estate , wherein he should have slight thoughts of sin ; slight thoughts of grace , of mercy , of the blood of christ , of the law , heaven and hell , come all in at the same season ? take heed , this is that thy lust is working towards ; the hardening of the heart , searing of conscience , blinding of the mind , stupifying of the affections , and deceiving of the whole soul. . the danger of some great temporal correction , which the scripture calls vengeance , judgement , and punishment , psal. . , , , , though god should not utterly cast thee off for this abomination that lyes in thy heart , yet he will visit with the rod ; though he pardon and forgive , he will take vengeance of thy inventions . o remember david and all his troubles ; look on him flying into the wilderness , and consider the hand of god upon him . is it nothing to thee , that god should kill thy child in anger , ruine thy estate in anger , break thy bones in anger , suffer thee to be a scandal and reproach in anger , kill thee , destroy thee , make thee lye down in darkness in anger ? is it nothing that he should punish , ruine , and undoe others for thy sake ? let me not be mistaken , i do not mean , that god doth send all these things alwayes on his in anger ; god forbid . but this i say , that when he doth so deal with thee , and thy conscience bears witness with him , what thy provocations have been , thou wilt find his dealings full of bitterness to thy soul. if thou fearest not these things , i fear thou art under hardness . . loss of peace and strength all a mans dayes . to have peace with god , to have strength to walk before god , is the summe of the great promises of the covenant of grace . in these things is the life of our souls . without them in some comfortable measure , to live , is to dye . what good will our lives do us , if we see not the face of god sometimes in peace ? if we have not some strength to walk with him ? now both these will an unmortified lust certainly deprive the souls of men of . this case is so evident in david , as that nothing can be more clear . how often doth he complain that his bones were broken , his soul disquieted , his wounds grievous on this account ? take other instances , isa. . . for the iniquity of his covetousness i was wroth , and hid my self . what peace i pray is there to a soul while god hides himself ? or strength whilest he smites ? hos. . . i will goe and return to my place , untill they acknowledge their offence , and seek my face . i will leave them , hide my face , and what will become of their peace and strength ? if ever then thou hast enjoyed peace with god , if ever his terrours have made thee afraid , if ever thou hast had strength to walk with him , or ever hast mourned in thy prayer , and been troubled because of thy weakness , think of this danger that hangs over thy head . it is perhaps but a little while and thou shalt see the face of god in peace no more : perhaps by to morrow thou shalt not be able to pray , read , hear , or perform any duties with the least chearfulness , life or vigour ; and possibly thou mayst never see a quiet hour whilest thou livest ; that thou mayst carry about thee broken bones full of pain and terrour all the dayes of thy life ; yea perhaps god will shoot his arrowes at thee , and fill thee with anguish and disquietness , with fears and perplexities , make thee a terror and an astonishment to thy self and others , shew thee hell and wrath every moment ; frighten and scare thee with sad apprehensions of his hatred , so that thy sore shall run in the night season , and thy soul shall refuse comfort ; so that thou shalt wish death rather than life , yea thy soul may choose strangling . consider this a little , though god should not utterly destroy thee , yet he might cast thee into this condition , wherein thou shalt have quick and living apprehensions of thy destruction . wont thy heart to thoughts hereof : let it know what is like to be the issue of its state , leave not this consideration untill thou hast made thy soul to tremble within thee . . there is the danger of eternal destruction . for the due management of this consideration , observe , i. that there is such a connexion between a continuance in sin and eternal destruction , that though god do's resolve to deliver some from a continuance in sin , that they may not be destroyed , yet he will deliver none from destruction that continue in sin . so that whilest any one lyes under an abiding power of sin , the threats of destruction and everlasting seperation from god are to be held out to him : so heb. . . to which adde heb. . . this is the rule of gods proceeding : if any man depart from him , draw back through unbelief , gods soul hath no pleasure in him ; that is , his indignation shall pursue him to destruction ; so evidently , gal. . . ii. that he who is so intangled ( as above described ) under the power of any corruption , can have at that present no clear prevailing evidence of his interest in the covenant , by the efficacy whereof he may be delivered from fear of destruction . so that destruction from the lord may justly be a terrour to him ; and he may , he ought to look upon it , as that which will be the end of his course and wayes . there is no condemnation to them that are in christ jesus , rom. . . true ! but who shall have the comfort of this assertion ? who may assume it to himself ? they that walk after the spirit , and not after the flesh. but you will say , is not this to perswade men to unbelief ? i answer , no ; there is a twofold judgement that a man may make of himself ; . of his person , and . of his wayes . it is the judgment of his wayes , not his person that i speak of ; let a man get the best evidence for his person that he can , yet to judge that an evil way will end in destruction , is his duty ; not to do it , is atheism . i do not say , that in such a condition a man ought to throw away the evidences of his personal interest in christ ; but i say , he cannot keep them . there is a two-fold condemnation of a mans self : first , in respect of desert , when the soul concludes , that it deserves to be cast out of the presence of god ; and this is so far from a business of vnbelief , that it is an effect of faith. secondly , with respect to the issue and event ; when the soul concludes it shall be damned . i do not say this is the duty of any one , nor do i call them to it . but this i say , that the end of the way wherein a man is , ought by him to be concluded to be death , that he may be provok'd to fly from it ; and this is another consideration , that ought to dwell upon such a soul , if it desire to be freed from the intanglement of its lusts. ( ) consider the evils of it . i mean its present evils . danger respects what is to come ; evil what is present : some of the many evils that attend an unmortified lust , may be mentioned . . it grieves the holy and blessed spirit , which is given to believers to dwell in them and abide with them . so the apostle , ( ephes. . , , , , . ) dehorting them from many lusts and sins , gives this as the great motive of it , vers . . grieve not the holy spirit , whereby you are sealed to the day of redemption . grieve not that spirit of god ( saith he ) whereby you receive so many and so great benefits ; of which he instances in one signal and comprehensive one , sealing to the day of redemption . he is grieved by it , as a tender and loving friend is grieved at the unkindness of his friend , of whom he hath well deserved ; so is it with this tender and loving spirit , who hath chosen our hearts for an habitation to dwell in , and there to do for us all that our souls desire . he is grieved by our harbouring his enemies , and those whom he is to destroy in our hearts with him . he doth not afflict willingly , nor grieve us , lam. . . and shall we daily grieve him ? thus is he said sometimes to be vexed , sometimes grieved at his heart , to express the greatest sense of our provocation . now if there be any thing of gracious ingenuity left in the soul , if it be not utterly hardened by the deceitfulness of sin , this consideration will certainly affect it . consider who and what thou art , who the spirit is that is grieved , what he hath done for thee , what he comes to thy soul about , what he hath already done in thee ; and be ashamed . among those who walk with god , there is no groater motive and incentive unto universal holiness , and the preserving of their hearts and spirits in all purity and cleanness , than this , that the blessed spirit who hath undertaken to dwell in them as temples of god , and to preserve them meet for him who so dwells in them , is continually considering what they give entertainment in their hearts unto ; and rejoyceth when his temple is kept undefiled ; that was an high aggravation of the sin of zimri , that he brought his adulteress into the congregation in the sight of moses , and the rest , who were weeping for the sins of the people , numb . . . and is it not an high aggravation of the countenancing a lust , or suffering it to abide in the heart , when it is ( as it must be , if we are believers ) entertained under the peculiar eye and view of the holy ghost ; taking care to preserve his tabernacle pure and holy ? . the lord jesus is wounded afresh by it ; his new creature in the heart is wounded . his love is foil'd , his adversary gratified . as a total relinquishment of him by the deceitfulness of sin , is the crucifying him afresh , and the putting of him to open shame , so every harbouring of sin that he came to destroy , wounds and grieves him . . it will take away a mans usefulness in his generation . his works , his endeavours , his labours seldom receive blessing from god. if he be a preacher , god commonly blows upon his ministry , that he shall labour in the fire , and not be honoured with any success , or doing any work for god ; and the like may be spoken of other conditions . the world is at this day full of poor withering professors ; how few are there that walk in any beauty , or glory ; how barren , how useless are they for the most part ● . amongst the many reasons that may be assigned of this sad estate , it may justly be feared , that this is none of the least effectual ; many men harbour spirit-devouring lusts in their bosomes , that lye as worms at the root of their obedience , and corrode and weaken it day by day . all graces , all the wayes and means whereby any graces may be exercised and improved , are prejudiced by this means ; and as to any success , god blasts such mens undertakings . this then is my second direction , and it regards the opposition that is to be made to lust , in respect of its habitual residence in the soul ; keep alive upon thy heart these or the like considerations , of its guilt , danger and evil ; be much in the meditation of these things ; cause thy heart to dwell and abide upon them . ingage thy thoughts into these considerations ; let them not go off , nor wander from them , untill they begin to have a powerfull influence upon thy soul ; untill they make it to tremble . chap. xi . the third direction proposed . load the conscience with the guilt of the perplexing distemper . the wayes and means whereby that may be done . the fourth direction . vehement desire for deliverance . the fifth . some distempers rooted deeply in mens natural tempers . considerations of such distempers : wayes of dealing with them . the sixth direction . occasions and advantages of sin to be prevented . the seventh direction . the first actings of sin vigorously to be opposed . this is my third direction : load thy conscience with the guilt of it . not onely consider , that it hath a guilt , but load thy conscience with the guilt of its actual eruptions and disturbances . for the right improvement of this rule , i shall give some particular directions . first , take gods me●hod in it , and begin with generals , a●● so descend to particulars . ( ) charge thy conscience with that guilt which appears in it , from the rectitude and holiness of the law. bring the holy law of god into thy conscience ; lay thy corruption to it ; pray that thou mayest be affected with it . consider the holiness , spirituality , fiery severity , inwardness , absoluteness of the law ; and see how thou canst stand before it . be much ( i say ) in affecting thy conscience with the terrour of the lord in the law , and how righteous it is that every one of thy transgressions should receive a recompence of reward . perhaps thy conscience will invent shifts and evasions to keep off the power of this consideration ; as , that the condemning power of the law doth not belong to thee , thou art set free from it , and the like ; and so though thou be not conformable to it , yet thou needest not to be so much troubled at it . but , . tell thy conscience , that it cannot manage any evidence to the purpose , that thou art free from the condemning power of sin , whilest thy unmortified lust lyes in thy heart ; so that perhaps the law may make good its plea against thee for a full dominion , and then thou art a lost creature . wherefore it is best to ponder to the utmost , what it hath to say . assuredly he 〈◊〉 pleads in the most secret reserve of his heart , that he is freed from the condemning po●e● of the law , thereby secretly to countenance himself in giving the ●●●st allowance unto any sin or lust , is not able on gospel grounds to manage any evidence unto any tolerable spiritual security , that indeed he is in a due manner freed from what he so pretends himself to be delivered . . whatever be the issue , yet the law hath commission from god to seize upon transgressors wherever it find them , and so bring them before his throne , where they are to plead for themselves ; this is thy present case : the law hath found thee out , and before god it will bring thee : if thou canst plead a pardon , well and good ; if not , the law will do its work . . however , this is the proper work of the law , to discover sin in the guilt of it , to awake and humble the soul for it , to be a glass to represent sin in its colours ; and if thou denyest to deal with it on this account , it is not through faith , but through the hardness of thy heart and the deceitfulness of sin. this is a door that too many professors have gone out at , unto open apostasie ; such a deliverance from the law they have pretended , as that they would consult its guidance and direction no more ; they would measure their sin by it no more ; by little and little this principle hath insensibly from the notion of it proceeded to influence their practical understandings ; and having taken possession there , hath turned the will and affections loose to all manner of abominations . by such wayes ( i say then ) as these , perswade thy conscience to hearken diligently to what the law speaks in the name of the lord unto thee , about thy lust and corruption . oh! if thy ears be open , it will speak with a voyce that shall make thee tremble , that shall cast thee to the ground , and fill thee with astonishment . if ever thou wilt mortifie thy corruptions , thou must tye up thy conscience to the law , shut it from all shifts and exceptions untill it owns its guilt , with a clear and through apprehension : so that thence , ( as david speaks ) thy iniquity may ever be before thee . ( ) bring thy lust to the gospel , not for relief , but for farther conviction of its guilt ; look on him whom thou hast pierced , and be in bitterness . say to thy soul ; what have i done ? what love , what mercy , what blood , what grace have i despised and trampled on ? is this the return i make to the father for his love , to the son for his blood , to the holy ghost for his grace ? doe i thus requite the lord ? have i defiled the heart that christ dyed to wash ; that the blessed spirit hath chosen to dwell in ? and can i keep my self out of the dust ? what can i say to the dear lord jesus ? how shall i hold up my head with any boldness before him ? doe i account communion with him of so little value , that for this vile lusts sake i have scarce left him any room in my heart ? how shall i escape , if i neglect so great salvation ? in the mean time , what shall i say to the lord ? love , mercy , grace , goodness , peace , joy , consolation , i have despised them all , and esteemed them as a thing of nought , that i might harbour a lust in my heart . have i obtained a view of gods fatherly countenance , that i might behold his face , and provoke him to his face ? was my soul washed , that room might be made for new defilements ? shall i endeavour to disappoint the end of the death of christ ? shall i daily grieve that spirit whereby i am sealed to the day of redemption ? entert●in thy conscience daily with this treaty . 〈◊〉 it can stand before this aggravation o● 〈◊〉 ●●i●t . if this make it not sink in some 〈◊〉 ▪ and melt , i fear thy case is dangerous . secondly , 〈…〉 particulars . as under the general 〈…〉 gospel , all the benefits of it are to be considered , as redemption , justification and the l●ke ; so in particular , consider the management of the love of them toward thine own soul , for the aggravation of the guilt of thy corruption . as , . consider the infinite patience and forbearance of god towards thee in particular : consider what advantages he might have taken against thee , to have made thee a shame and a reproach in this world , and an object of wrath for ever : how thou hast dealt treacherously and falsly with him from time to time , flattered him with thy lips , but broken all promises and engagements ; and that by the means of that sin thou art now in pursuit of ; and yet he hath spared thee from time to time , although thou seemest boldly to have put it to the tryal how long he could hold out : and wilt thou yet sin against him ? wilt thou yet weary him , and make him to serve with thy corruptions ? hast thou not often been ready to conclude thy self , that it was utterly impossible that he should bear any longer with thee ; that he would cast thee off , and be gracious no more ; that all his forbearance was exhausted , and hell and wrath was even ready prepared for thee ; and yet above all thy expectation he hath returned with visitations of love ; and wilt thou yet abide in the provocation of the eyes of his glory ? . how often hast thou been at the door of being hardened by the deceitfulness of sin ; and by the infinite rich grace of god hast been recovered to communion with him again ? hast thou not found grace decaying ; delight in duties , ordinances , prayer and meditation , vanishing ; inclinations to loose careless walking , thriving ; and they who before were entangled , almost beyond recovery ? hast thou not found thy self engaged in such wayes , societies , companies , and that with delight , as god abhorres ? and wilt thou venture any more to the brink of hardness ? . all gods gracious dealings with thee in providential dispensations , deliverances , afflictions , mercies , enjoyments , all ought here to take place . by these i say , and the like means , load thy conscience , and leave it not untill it be throughly affected with the guilt of thy indwelling corruption : untill it is sensible of its wound , and lye in the dust before the lord. unless this be done to the purpose , all other endeavours are to no purpose . whilest the conscience hath any means to alleviate the guilt of sin , the soul will never vigorously attempt its mortification . fourthly , being thus affected with thy sin , in the next place , get a constant longing , breathing after deliverance from the power of it . suffer not thy heart one moment to be contented with thy present frame and condition . longing desires after any thing , in things natural and civil , are of no value nor consideration , any farther , but as they incite and stirre up the person in whom they are , to a diligent use of means for the bringing about the thing aymed at . in spiritual things it is otherwise . longing , breathing and panting after deliverance , is a grace in its self , that hath a mighty power to conform the soul into the likeness of the thing longed after . hence the apostle describing the repentance and godly sorrow of the corinthians , reckons this as one eminent grace that was then set on work ; vehement desire , cor. . . and in this case of indwelling sin , and the power of it , what frame doth he express himself to be in ? rom. . . his heart breaks out with longings into a most passionate expression of desire of deliverance . now if this be the frame of saints , upon the general consideration of indwelling sin , how is it to be heightened and increased , when thereunto is added the perplexing rage and power of any particular lust and corruption ? assure thy self , unless thou longest for deliverance thou shalt not have it . this will make the heart watchfull for all opportunities of advantage against its enemy ; and ready to close with any assistances that are afforded for its destruction ; strong desires are the very life of that praying alwayes which is enjoyned us in all conditions , and in none is more necessary than in this ; they set faith and hope on work , and are the souls moving after the lord. get thy heart then into a panting and breathing frame , long , sigh , cry out ; you know the example of david , i shall not need to insist on it . the fifth directions is , ly , consider whether the distemper with which thou art perplexed , be not rooted in thy nature , and cherished , fomented and heightned from thy constitution . a proneness to some sins may doubtless lye in the natural temper and disposition of men . in this case consider ; . this is not in the least an extenuation of the guilt of thy sin. some with an open profaneness will ascribe gross enormities to their temper and disposition . and whether others may not relieve themselves from the pressing guilt of their distempers by the same consideration , i know not . it is from the f●ll , from the original depravation of our natures , that the fomes and nourishment of any sin abides in our natural temper . david reckons his being shapen in iniquity , and conception in sin , psal. . . as an aggravation of his following sin , not a lessening or extenuation of it . that thou art peculiarly inclined unto any sinfull distemper , is but a peculiar breaking out of original lust in thy nature , which should peculiarly abase and humble thee . . that thou hast to fix upon on this account , in reference to thy walking with god , is , that so great an advantage is given to sin , as also to satan , by this thy temper and disposition , that without extraordinary watchfulness , care and diligence , they will assuredly prevail against thy soul. thousands have been on this account hurryed headlong to hell , who otherwise ( at least ) might have gone at a more gentle , less provoking , less mischievous rate . . for the mortification of any distemper , so rooted in the nature of a man , unto all other wayes and means already named or farther to be insisted on , there is one expedient peculiarly suited . this is that of the apostle , cor. . . i keep under my body , and bring it into subjection . the bringing of the very body into subjection , is an ordinance of god , tending to the mortification of sin. this gives check unto the natural root of the distemper , and withers it by taking away its fatness of soil . perhaps because the papists ( men ignorant of the righteousness of christ , the work of his spirit , and whole business in hand ) have layed the whole weight and stress of mortification in voluntary services and penances ; leading to the subjection of the body , knowing indeed the true nature neither of sin nor mortification , it may on the other side be a temptation to some , to neglect some means of humiliation , which by god himself are owned and appointed . the bringing of the body into subjection in the case insisted on , by cutting short the natural appetite , by fasting , watching , and the like , is doubtless acceptable to god , so it be done with the ensuing limitations . ( ) that the outward weakening and impairing of the body , be not looked upon as a thing good in it self , or that any mortification doth consist therein , ( which were again to bring us under carnal ordinances ) but only as a means for the end proposed ; the weakening of any distemper in its natural root and seat . a man may have leanness of body and soul together . ( ) that the means whereby this is done , namely , by fasting and watching , and the like , be not looked on as things that in themselves , and by virtue of their own power , can produce true mortification of any sin ; for if they would , sin might be mortified without any help of the spirit , in any unregenerate person in the world . they are to be looked on onely as wayes whereby the spirit may , and sometimes doth put forth strength for the accomplishing of his own work , especially in the case mentioned . want of a right understanding and due improvement of these and the like considerations , hath raised a mortification among the papists that may be better applyed to horses and other beasts of the field , than to believers . this is the summe of what hath been spoken ; when the distemper complained of , seems to be rooted in natural temper and constitution , in applying our souls to a participation of the blood and spirit of christ , an endeavour is to be used , to give check in the way of god , to the natural root of that distemper . sixthly , consider what occasions , what advantages thy distemper hath taken to exert and put forth it self , and watch against them all . this is one part of that duty which our blessed saviour recommends to his disciples under the name of watching , mark . . i say unto you all , watch ; which in luk. . . is , take heed that your hearts be not overcharged : watch against all eruptions of thy corruptions . i mean that duty which david professed himself to be exercised unto : i have ( saith he ) kept my self from mine iniquity . he watched all the wayes and workings of his iniquity to prevent them , to rise up against them . this is that which we are called unto under the name of considering our wayes : consider what wayes , what companyes , what opportunities , what studies , what businesses , what conditions , have at any time given , or do usually give advantages to thy distempers , and set thy self heedfully against them all . men will do this with respect unto their bodily infirmities and distempers ; the seasons , the dyet , the ayre , that have proved offensive shall be avoyded . are the the things of the soul of less importance ? know that he that dares to d●lly with occasions of sin , will dare to sin. he that will venture upon temptations unto wickedness , will venture upon wickedness . hazael thought he should not be so wicked as the prophet told him he would be : to convince him , the prophet tells him no more , but thou shalt be king of syria . if he will venture on temptations unto cruelty , he will be cruel . tell a man he shall commit such and such sins , he will startle at it : if you can convince him , that he will venture on such occasions and temptations of them , he will have little ground left for his confidence . particular directions belonging to this head are many , not now to b● insisted on . but because this head is of no less importance than the whole doctrine here handled , i have a● large in another treatise , about entering into temptations , treated of it . seventhly , rise mightily against the first actings of thy distemper , its first conceptions ; suffer it not to get the least ground . do not say , thus far it shall go , and no farther . if it have allowance for one step , it will take another . it is impossible to fix bounds to sin. it is like water in a channel ; if it once break out , it will have its course . it s not acting , is easier to be compassed than its bounding . therefore doth james give that gradation and process of lust , chap. . , . that we may stop at the entrance . dost thou find thy corruption to begin to entangle thy thoughts ; rise up with all thy strength against it , with no less indignation than if it had fully accomplished what it aims at . consider what an unclean thought would have ; it would have thee roll thy self in folly and filth . ask envy what it would have ; murder and destruction is at the end of it . set thy self against it with no less vigour , than if it had utterly debased thee to wickedness . without this course thou wilt not prevail . as sin gets ground in the affections to delight in it , it gets also upon the understanding to slight it . chap. xii . the eighth direction . thoughtfulness of the excellency of the majesty of god. our vnacquaintedness with him , proposed and considered . eighthly , use and exercise thy self to such meditations as may serve to fill thee at all times with self-abasement and thoughts of thine own vileness : as , . be much in thoughtfulness of the excellency of the majesty of god , and thine infinite inconceivable distance from him ; many thoughts of it cannot but fill thee with a sense of thine own vileness , which strikes deep at the root of any indwelling sin. when job comes to a clear discovery of the greatness and excellency of god , he is filled with self-abhorrency , and is pressed to humiliation , job . , . and in what state doth the prophet habakkuk affirm himself to be cast , upon the apprehension of the majesty of god ? chap. . . with god ( sayes job ) is terrible majesty , job . . hence were the thoughts of them of old , that when they had seen god they should dye . the scripture abounds in this self-abasing consideration , comparing the men of the earth to grashoppers , to vanity , the dust of the ballance in respect of god , isa. . , , . be much in thoughts of this nature , to abase the pride of thy heart , and to keep thy soul humble within thee . there is nothing will render thee in a greater indisposition to be imposed on by the deceits of sin , than such a frame of heart . think greatly of the greatness of god. . think much of thine unacquaintedness with him ; though thou knowest enough to keep thee low and humble , yet how little a portion is it that thou knowest of him ! the contemplation hereof cast that wise man into that apprehension of himself , which he expresses , prov. . , , . surely i am more brutish than any man , and have not the understanding of a man. i neither learned wisdom , nor have the knowledge of the holy. who hath ascended up into heaven , or descended ? who hath gathered the wind in his fists ? who hath bound the waters in a garment ? who hath established the ends of the earth ? what is his name , and what is his sons name if thou canst tell ? labour with this also to take down the pride of thy heart . what do●t thou know of god ? how little a portion is it ? how immense is he in his nature ? c●nst thou look without terrour into the abyss of eternity ? thou canst not bear the rayes of his glorious being . because i look on this consideration of great use in our walking with god , so far as it may have ( as it may have ) a consistency with that filial boldness which is given us in jesus christ to draw nigh to the throne of grace , i shall farther insist upon it , to give an abiding impression of it to the souls of them who desire to walk humbly with god. consider then i say , to keep thy heart in continual awe of the majesty of god , that persons of the most high and eminent attainments , of the nearest and most familiar communion with god , do yet in this life know but a very little of him , and his glory . god reveals his name to moses , the most glorious attributes that he hath manifested in the covenant of grace , exod. . , . yet all are but the back-parts of god. all that he knowes by it , is but little , low , compared to the perfection of his glory . hence it is with peculiar reference to moses , that it is said , no man hath seen god at any time , joh. . . of him in comparison with christ doth he speak , vers . . and of him it is here said , no man ( no not moses , the most eminent among them ) hath seen god at any time . we speak much of god , can talk of him , his wayes , his works , his counsels all the day long ; the truth is , we know very little of him ; our thoughts , our meditations , our expressions of him are low , many of them unworthy of his glory , none of them reaching his perfections . you will say , that moses was under the law , when god wrapped up himself in darkness , and his mind in types and clouds and dark institutions . under the glorious shining of the gospel , which hath brought life and immortality to light , god being revealed from his own bosome , we now know him much more clearly , and as he is : we see his face now , and not his back-parts onely as moses did . ans. . i acknowledge a vast , and almost unconceivable difference between the acquaintance we now have with god , after his speaking to us by his own son , and that which the generality of the saints had under the law : for although their eyes were as good , sharp and clear as ours , their faith and spiritual understanding not behind ours , the object as glorious unto them as unto us , yet our day is more clear than theirs was ; the clouds are blown away and scattered , the shadowes of the night are gone and fled away , the sun is risen , and the means of sight is made more eminent and clear than formerly . yet , . that peculiar sight which moses had of god , exod. . was a gospel-sight , a sight of god as gracious , &c. and yet it 's called but his back-parts , that is , but low and mean , in comparison of his excellencies and perfections . . the apostle exalting to the utmost this glory of gospel light above that of the law , manifesting that now the veil causing darkness is taken away ; so that with open or uncovered face we behold the glory of the lord ; tells us how : as in a glass , cor. . . in a glass . how is that ? clearly , perfectly ? alas no : he tells you how that is , cor. . . we see through a glass darkly , saith he : it is not a telescope , that helps us to see things afar off , concerning which the apostle speaks ; and yet what poor helps are they ! how short do we come of the truth of things , notwithstanding their assistance ! it is a looking-glass whereunto he alludes , ( where are only obscure species and images of things , and not the things themselves ) and a sight therein , that he compares our knowledge to : he tells you also that all that we do see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by or through this glass , is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a riddle , in darkness and obscurity ; and speaking of himself ( who surely was much more clear sighted than any now living ) he tells us that he saw but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in part ; he saw but the back-parts of heavenly things , v. . and compares all the knowledge he had attained of god , to that he had of things when he was a child , vers . . it is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 short of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : yea such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it shall be destroyed or done away . we know what weak , feeble , uncertain notions and apprehensions children have of things of any abstru●● consideration ; how when they grow up with any improvements of parts and abilities , those conceptions vanish , and they are ashamed of them . it is the commendation of a child , to love , honour , believe and obey his father ; but for his science and notions , his father knowes their childishness and folly. notwithstanding all our confidence of high attainments , all our notions of god are but childish in respect of 〈◊〉 infinite perfections . we lisp and babble ▪ 〈◊〉 say we know not what , for the most part ; in our most accurate ( as we think ) conceptions and notions of god. we may love , honour , believe and obey our father , and therewith he accepts our childish thoughts , for they are but childish . we see but his back-parts , we know but little of him . hence is that promise , wherewith we are so often supported and comforted in our distress ; we shall see him as he is ; we shall see him face to face ; know as we are known ; comprehend that for which we are comprehended , cor. . . joh. . . and positively , now we see him not : all concluding that here we see but his back-parts , not as he is , but in a dark obscure representation , not in the perfection of his glory . the queen of sheba had heard much of solomon , and framed many great thoughts of his magnificence in ●er mind thereupon ; but when she came and saw his glory , she was forced to confess , that the one half of the truth had not been told her . we may suppose that we have here attained great knowledge , clear and high thoughts of god ; but alas ! when he shall bring us into his presence , we shall cry out , we never knew him as he is : the thousandth part of his glory and perfection and blessedness , never entred into our hearts . ●●te apostle tells us ; joh. . . that we know not what we our selves shall be ; what we shall find our selves in the issue ; much less will it enter into our hearts to conceive , what god is , and what we shall find him to be . consider either him who is to be known , or the way whereby we know him , and this will farther appear . first , we know so little of god , because it is god who is thus to be known ; that is , he who hath described himself to us very much by this , that we cannot know him : what else doth he intend where he calls himself invisible , incomprehensible , and the like ? that is , he whom we doe not , cannot know as he is ; and our farther progress consists more in knowing what he is not , than what he is . thus is he described to be immortal , infinite ; that is , he is not as we are , mortal , finite , and limited . hence is that glorious description of him , tim. . . who only hath immortality , dwelling in the light which no man can approach unto , whom no man hath seen nor can see . his light is such as no creature can approach unto : he is not seen , not because he cannot be seen , but because we cannot bear the sight of him . the light of god ( in whom is no darkness ) forbids all access to him by any creature whatever : we who cannot behold the sun in its glory , are too too weak to bear the beams of infinite brightness . on this consideration ( as was said ) the wise man professeth himself a very beast , and not to have the understanding of a man , prov. . . that is , he knew nothing in comparison of god , so that he seemed to have lost all his understanding , when once he came to the consideration of him , his work and his wayes . in this consideration let our souls descend to some particulars . . for the being of god ; we are so far from a knowledge of it , so as to be able to instruct one another therein , by words and expressions of it , as that to frame any conceptions in our mind , with such species and impressions of things as we receive the knowledge of all other things by , is to make an idol to our selves , and so to worship a god of our own making , and not the god that made us . we may as well and as lawfully hew him out of wood , or stone , as form him a being in our minds suited to our apprehensions . the utmost of the best of our thoughts of the being of god is , that we can have no thoughts of it . our knowledge of a being is but low , when it mounts no higher but only to know that we know it not . . there be some things of god , which he himself hath taught us to speak of , and to regulate our expressions of them ; but when we have so done , we see not the things themselves , we know them not : to believe and admire is all that we attain to . we profess ( as we are taught , ) that god is infinite , omnipotent , eternal ; and we know what disputes and notions there are about omnipresence , immensity , infiniteness and eternity . we have ( i say ) words and notions about these things , but as to the things themselves , what do we know ? what do we comprehend of them ? can the mind of man do any more but swallow it self up in an infinite abyss , which is as nothing ; give it self up to what it cannot conceive , much less express ? is not our understanding brutish in the contemplation of such things ? and is as if it were not ; yea the perfection of our understanding , is , not to understand , and to rest there : they are but the back parts of eternity and infiniteness that we have a glimpse of . what shall i say of the trinity , or the subsistence of distinct persons in the same individual essence ; a mystery by many denyed , because by none understood ; a mystery whose every letter is mysterious . who can declare the generation of the son , the procession of the spirit , or the difference of the one from the other ? but i shall not farther instance in particulars . that infinite and inconceivable distance that is between him and us , keeps us in the dark as to any sight of his face , or clear apprehension of his perfections . we know him rather by what he does , than by what he is : by his doing us good , than by his essential goodness ; and how little a portion of him ( as job speaks ) is hereby discovered ? secondly , we know little of god , because it is faith alone whereby here we know him ; i shall not now discourse about the remaining impressions on the hearts of all men by nature that there is a god , nor what they may rationally be taught concerning that god , from the works of his creation and providence , which they see and behold ; it is confessedly ( and that upon the wofull experience of all ages ) so weak , low , dark , confused , that none ever on that account glorified god as they ought , but notwithstanding all their knowledge of god , were indeed without god in the world . the chief and ( upon the matter ) almost only acquaintance we have with god , and his dispensations of himself , is by faith. he that cometh to god must believe that he is , and that he is a rewarder of them that seek him , heb. . . our knowledge of him , and his rewarding , ( the bottom of our obedience or comeing to him ) is believing . we walk by faith , and not by sight , cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; by faith , and so by faith , as not to have any express idea , image , or species of that which we believe : faith is all the argument we have of things not seen , heb. . . i might here insist upon the nature of it , and from all its concomitants and concernments manifest , that we know but the back-parts of what we know by faith onely . as to its rise , it is built purely upon the testimony of him whom we have not seen ; as the apostle speaks , how can ye love him whom you have not seen ? that is , whom you know not but by faith that he is : faith receives all upon his testimony , whom it receives to be , onely upon his own testimony . as to its nature it is an assent upon testimony , not an evidence upon demonstration ; and the object of it is ( as was said before ) above us . hence our faith ( as was formerly observed ) is called a seeing darkly as in a glass : all that we know this way ( and all that we know of god we know this way ) is but low , and dark , and obscure . but you will say , all this is true , but yet it is onely so to them that know not god ( perhaps ) as he is revealed in jesus christ ; with them who do so , 't is otherwise . it is true , no man hath seen god at any time , but the onely begotten son , he hath revealed him , joh. . , . and , the son of god is now come , and hath given us an understanding that we may know him that is true , joh. . . the illumination of the glorious gospel of christ who is the image of god shineth upon believers , cor. . . yea and god who commanded light to shine out of darkness , shines into their hearts , to give them the knowledge of his glory in the face of his son , v. . so that though we were darkness , yet we are now light in the lord , eph. . . and the apostle sayes , we all with open face behold the glory of the lord , cor. . . and we are now so far from being in such darkness , or at such a distance from god , that our communion and fellowship is with the father and the son , joh. . . the light of the gospel whereby now god is revealed , is glorious ; not a star , but the sun in his beauty is risen upon us ; and the veil is taken from our faces ; so that though unbelievers , yea and perhaps some weak believers may be in some darkness , yet those of any growth , or considerable attainments have a clear sight and view of the face of god in jesus christ. a. . the truth is , we all of us know enough of him to love him more than we doe , to delight in him , and serve him , believe him , obey him , put our trust in him above all that we have hitherto attained . our darkness and weakness is no plea for our negligence and disobedience . who is it that hath walked up to the knowledge that he hath had of the perfections , excellencies , and will of god ? gods end in giving us any knowledge of himself here , is that we may glorifie him as god ; that is , love him , serve him , believe and obey him , give him all the honour and glory that is due from poor sinfull creatures , to a sin-pardoning god , and creator ; we must all acknowledge , that we were never throughly transformed into the image of that knowledge which we have had . and had we used our talents well , we might have been trusted with more . . comparatively , that knowledge which we have of god by the revelation of jesus christ in the gospel , is exceeding eminent and glorious . it is so in comparison of any knowledge of god that might otherwise be attained , or was delivered in the law under the old testament , which had but the shadow of good things , not the express image of them . this the apostle pursues at large , cor. . christ hath now in these last dayes revealed the father from his own bosome , declared his name , made known his mind , will and councel in a far more clear , eminent , distinct manner than he did formerly , whilest he kept his people under the poedagogy of the law : and this is that which for the most part is intended in the places before mentioned ; the clear , perspicuous delivery and declaration of god , and his will in the gospel is expresly exalted in comparison of any other way of revelation of himself . . the difference between believers and vnbelievers as to knowledge , is not so much in the matter of their knowledge , as in the manner of knowing . unbelievers some of them may know more , and be able to say more of god , his perfections and his will , than many believers , but they know nothing as they ought : nothing in a right manner , nothing spiritually and savingly ; nothing with an holy , heavenly light . the excellency of a believer is not , that he hath a large apprehension of things , but that what he doth apprehend ( which perhaps may be very little ) he sees it in the light of the spirit of god , in a saving soul-transforming light : and this is that which gives us communion with god , and not prying thoughts , or curious raised notions . . jesus christ by his word and spirit , reveals to the hearts of all his , god as a father , as a god in covenant , as a rewarder , every way sufficiently to teach us to obey him here , and to lead us to his bosome , to lye down there in the fruition of him to eternity : but yet now , . notwithstanding all this , it is but a little portion we know of him , we see but his back-parts . for , ( ) the intendment of all gospel revelation is not to unveil gods essential glory , that we should see him as he is , but meerly to declare so much of him as he knowes sufficient to be a bottom of our faith , love , obedience , and coming to him . that is , of the faith which here he expects from us : such services as beseem poor creatures in the middest of temptations ; but when he calls us to eternal admiration and contemplation , without interruption , he will make a new manner of discovery of himself , and the whole shape of things , as it now lies before us , will depart as a shadow . ( ) we are dull and slow of heart to receive the things that are in the word revealed . god by our infirmity and weakness , keeping us in continual dependance on him , for teachings and revelations of himself out of his word , never in this world bringing any soul to the utmost of what is from the word to be made out and discovered ; so that although the way of revelation in the gospel be clear and evident , yet we know little of the things themselves that are revealed . let us then revive the use and intendment of this consideration ; will not a due apprehension of this unconceivable greatness of god , and that infinite distance wherein we stand from him , fill the soul with an holy and awfull fear of him ; so as to keep it in a frame unsuited to the thriving or flourishing of any lust whatever ? let the soul be continually wonted to reverential thoughts of gods greatness and omnipresence , and it will be much upon its watch , as to any undue deportments ; consider him with whom you have to doe ; even our god is a consuming fire ; and in your greatest abashments at his presence and eye , know , that your very nature is too narrow to bear apprehensions suitable to his essential glory . chap. xiii . the ninth direction . when the heart is disquieted by sin , speak no peace to it , untill god speak it . peace without detestation of sin , unsound ; so is peace measured out unto our selves . how we may know when we measure our peace unto our selves . directions as to that enquiry . the vanity of speaking peace slightly . also of doing it on one singular account , not universally . in case god disquiet the heart about the guilt of its distempers either in respect of its root and indwelling , or in respect of any eruptions of it , take heed thou speakest not peace to thy self before god speaks it ; but hearken what he sayes to thy soul : this is our next direction , without the observation whereof , the heart will be exceedingly exposed to the deceitfulness of sin. this is a business of great importance . it is a sad thing for a man to deceive his own soul herein . all the warnings god gives us in tenderness to our souls , to trye and examine our selves , do tend to the preventing of this great evil of speaking peace groundlesly to our selves , which is upon the issue to bless our selves in an opposition to god. it is not my business to insi●t upon the danger of it , but to help believers to prevent it , and to let them know when they do so . to mannage this direction aright , observe , ( ) that as it is the great prerogative and sovereignty of god to give grace to whom he pleases , ( he hath mercy on whom he will , rom. . . and among all the sons of men , he calls whom he will , and sanctifies whom he will , ) so among those so called and justified , and whom he will save , he yet reserves this priviledge to himself , to speak peace to whom he pleaseth , and in what degree he pleaseth , even amongst them on whom he hath bestowed grace . he is the god of all consolation , in an especial manner in his dealing with believers : that is , of the good things that he keeps locked up in his family , and gives out of it to all his children at his pleasure . this the lord insists on , isa. . , , . it is the case under consideration that is there insisted on . when god sayes he will heal their breaches and disconsolations , he assumes this priviledge to himself in an especial manner . i create it , vers . . even in respect of these poor wounded creatures , i create it , and according to my soveraignty make it out as i please . hence as it is with the collation of grace in reference to them that are in the state of nature ; god doth it in great curiosity , and his proceedings therein , in taking and leaving , as to outward appearances , quite besides , and contrary oft-times to all probable expectations ; so is it in his communication of peace and joy in reference unto them that are in the state of grace ; he gives them out oft times quite besides our expectation , as to any appearing grounds of his dispensations . ( ) as god creates it for whom he pleaseth , so it is the prerogative of christ , to speak it home to the conscience : speaking to the church of laodicea , who had healed her wounds falsly , and spoke peace to her self when she ought not , he takes to himself that title , i am the amen ; the faithfull witness , revel . . . he bears testimony concerning our condition as it is indeed ; we may possibly mistake , and trouble our selves in vain , or flatter our selves upon false grounds , but he is the amen , the faithfull witness , and what he speaks of our state and condition , that it is indeed , isa. . . he is said not to judge according to the sight of the eye , not according to any outward appearance , or any thing that may be subject to a mistake , as we are apt to do ; but he shall judge and determine every cause as it is indeed . take these two previous observations , and i shall give some rules whereby men may know whether god speaks peace to them , or whether they speak peace to themselves onely . ( ) men certainly speak peace to themselves , when their so doing is not attended with the greatest detestation imaginable of that sin in reference whereunto they do speak peace to themselves , and abhorrency of themselves for it . when men are wounded by sin , disquieted and perplexed , and knowing that there is no remedy for them , but onely in the mercyes of god through the blood of christ , do therefore look to him , and to the promises of the covenant in him , and thereupon quiet their hearts that it shall be well with them , and that god will be exalted that he may be gracious to them , and yet their souls are not wrought to the greatest detestation of the sin or sins upon the account whereof they are disquieted ; this is to heal themselves , and not to be healed of god. this is but a great and strong wind , that the lord is nigh unto , but the lord is not in the wind . when men do truely look upon christ whom they have pierced , ( without which there is no healing or peace , ) they will mourn , zech. . . they will mourn for him even upon this account , and detest the sin that pierced him . when we go to christ for healing , faith eyes him peculiarly as one pierced . faith takes several views of christ according to the occasions of address to him , and communion with him that it hath . sometimes it views his holiness , sometimes his power , sometimes his love , his favour with his father . and when it goes for healing and peace , it looks especially on the blood of the covenant , on his sufferings ; for by his stripes are we healed , and the chastisement of our peace was upon him , isa. . . when we look for healing , his stripes are to be eyed ; not in the outward story of them , which is the course of popish devotionists , but in the love , kindness , mystery and design of the cross. and when we look for peace , his chastisements must be in our eye : now this i say , if it be done according to the mind of god , and in the strength of that spirit which is poured out on believers , it will beget a detestation of that sin or sins , for which healing and peace is sought . so ezek. . , . nevertheless i will remember my covenant with thee in the dayes of thy youth , and i will establish unto thee an everlasting covenant , and what then ? then thou shalt remember thy wayes and be ashamed . when god comes home to speak peace in a sure covenant of it , it fills the soul with shame for all the wayes whereby it hath been alienated from him . and one of the things that the apostle mentions as attending that godly sorrow which is accompanyed with repentance unto salvation never to be repented of , is revenge , yea what revenge , cor. . . they reflected on their miscarriages with indignation and revenge for their folly in them . when job comes up to a through healing , he cryes , now i abhorre my self , job . . and untill he did so , he had no abiding peace . he might perhaps have made up himself with that doctrine of free grace which was so excellently preached by elihu ; chap. . from v. . unto the th , but he had then but skinned his wounds , he must come to self-abhorrency , if he come to healing . so was it with those in psal. . , . in their great trouble and perplexity for and upon the account of sin ; i doubt not but upon the address they made to god in christ , ( for that so they did , is evident from the titles they gave him , they call him their rock and their redeemer , two words every where pointing out the lord christ ) they spake peace to themselves ; but was it sound and abiding ? no , it passed away as the early dew : god speaks not one word of peace to their souls . but why had they not peace ? why , because in their address to god they flattered him : but how doth that appear ? vers . . their heart was not right with him , neither were they stedfast . they had not a detestation nor relinquishment of that sin , in reference whereunto they spake peace to themselves : let a man make what application he will for healing and peace , let him do it to the true physitian , let him do it the right way , let him quiet his heart in the promises of the covenant ; yet when peace is spoken , if it be not attended with the detestation and abhorrency of that sin which was the wound , and caused the disquietment , this is no peace of gods creating , but of our own purchasing . it is but a skinning over the wound , whilest the core lyes at the bottom , which will putrifie and corrupt , and corrode , untill it break out again with noysomness , vexation and danger . let not poor souls that walk in such a path as this , ( they are more sensible of the trouble of sin , than of the pollution or uncleanness that attends it ; they address themselves for mercy , yea to the lord in christ they address themselves for mercy , but yet will keep the sweet morsel of their sin under their tongue , ) let them ( i say ) never think to have true and solid peace . for instance , thou findest thy heart running out after the world , and it disturbs thee in thy communion with god ; the spirit speaks expressely to thee , he that loveth the world , the love of the father is not in him , joh. . . this puts thee on dealing with god in christ for the healing of thy soul , the quieting of thy conscience ; but yet withall a through detestation of the evil it self abides not upon thee ; yea perhaps that is liked well enough , but onely in respect of the consequences of it ; perhaps thou mayst be saved , yet as through fire ; and god will have some work with thee before he hath done , but thou wilt have little peace in this life ; thou wilt be sick and fainting all thy dayes , isa. . . this is a deceit that lyes at the root of the peace of many professors , and wa●ts it ; they deal with all their strength about mercy and pardon ; and seem to have great communion with god in their so doing : they lye before him , bewail their sins and follies , that any one would think ( yea they think themselves ) that surely they and their sins are now parted , and so receive in mercy that satisfies their hearts for a little season ; but when a through search comes to be made , there hath been some secret reserve for the folly or follyes treated about ; at least there hath not been that through abhorrency of it which is necessary ; and their whole peace is quickly discovered to be weak ●nd rotten ; scarce abiding any longer than the words of begging it are in their mouths . ( ) when men measure out peace to themselves upon the conclusions that their convictions and rational principles will carry them out unto ; this is a false peace , and will not abide . i shall a little explain what i mean hereby . a man hath got a wound by sin , he hath a conviction of some sin upon his conscience , he hath not walked uprightly as becometh the gospel ; all is not well and right between god and his soul : he considers now what is to be done ; light he hath , and knows what path he must take , and how his soul hath been formerly healed . considering that the promises of god are the outward means of application for the healing of his sores , and quieting of his heart , he goes to them , searches them out , finds out some one or more of them , whose literal expressions are directly suited to his condition : sayes he to himself , god speaks in this promise , here i will take my self a plaister as long and broad as my wound , and so brings the word of the promise to his condition , and sets him down in peace . this is another appearance upon the mount , the lord is neer , but the lord is not in it . it hath not been the work of the spirit , ( who alone can convince us of sin and righteousness and judgement , ) but the mere actings of the intelligent rational soul. as there are three sorts of lives ( we say , ) the vegetative , the sensitive and the rational or intelligent . some things have onely the vegetative ; some the sensitive also , and that includes the former ; some have the rational , which takes in and supposes both the other . now he that hath the rational , he doth not onely act suitably to that principle , but also to both the others , he growes and is sensible . it is so with men in the things of god ; some are meer natural and rational men ; some have a superadded conviction with illumination ; and some are truely regenerate . now he that hath the latter , hath also both the former ; and therefore he acts sometimes upon the principles of the rational , sometimes upon the principles of the enlightened man. his true spiritual life is not the principle of all his motions ; he acts not alwayes in the strength thereof , neither are all his fruits from that root . in this case that i speak of , he acts merely upon the principle of conviction and illumination , whereby his first naturals are heightened ; but the spirit breaths not at all upon all these waters . take an instance ; suppose the wound and disquiet of the soul to be upon the account of relapses , which whatever the evil or folly be , though for the matter of it , never so small , yet there are no wounds deeper than those that are given the soul on that account , nor disquietments greater . in the perturbation of his mind , he finds out that promise , isa. . . the lord will have mercy , and our god will abundantly pardon ; he will multiply or adde to pardon ; he will do it again and again ; or that in hos. . . i will heal their back sliding , i will love them freely ; this the man considers , and thereupon concludes peace to himself ; whether the spirit of god make the application or no , whether that gives life and power to the letter or no , that he regards not . he doth not hearken whether god the lord speak peace . he doth not wait upon god , who perhaps yet hides his face , and sees the poor creature stealing peace and running away with it , knowing that the time will come when he will deal with him again , and call him to a new reckoning ; hos. . . when he shall see that it is in vain to goe one step where god doth not take him by the hand . i see here indeed sundry other questions upon this arising and interposing themselves : i cannot apply my self to them all : one i shall a little speak to . it may be said then , seeing that this seems to be the path that the holy spirit leads us in , for the healing of our wounds , and quieting of our hearts , how shall we know when we go alone our selves , and when the spirit also doth accompany us ? ans. . if any of you are out of the way upon this account , god will speedily let you know it ; for b●side● that you have his promise , that the meek he will guide ●n ●udg●ment , and teach them his way , psal. . . he will not let you alwayes erre . he will ( i say ) not suffer your nakedness to be covered with fig-leaves , but take them away , and all the peace you have in them , and will not suffer you to settle on such lees ; you shall quickly know your wound is not healed . that is , you shall speedily know whether or no it be thus with you by the event ; the peace you thus get and obtain , will not abide . whilest the mind is overpowered by its own convictions , there is no hold for disquietments to fix upon . stay a little and all th●se reasonings will grow cold , and vanish before the face of the first temptation that arises . but , . this course is commonly taken without waiting ; which is the grace , and that peculiar acting of faith which god calls for to be exercised in such a condition . i know god doth sometimes come in upon the soul instantly , in a moment as it were , wounding and healing it ; as i am perswaded it was in the case of david when he cut off the lap of sauls garment : but ordinarily in such a case god calls for waiting and labouring , attending as the eye of a servant upon his master : sayes the prophet isaiah , ch . . . i will wait upon the lord , who hideth his face from jacob. god will have his children lye a while at his door , when they have run from his house , and not instantly rush in upon him ; unless he take them by the hand , and pluck them in , when they are so ashamed that they dare not come to him . now self-healers , or men that speak peace to themselves , do commonly make haste , they will not tarry ; they do not hearken what god speaks , isa. . . but on they will goe to be healed . . such a course , though it may quiet the conscience and the mind , the rational concluding part of the soul , yet it doth not sweeten the heart with rest and gracious contention . the answer it receives is much like that elisha gave naaman , go in peace ; king. . . it quieted his mind , but i much question whether it sweetned his heart , or gave him any joy in believing , other than the natural joy that was then stirred in him upon his healing . doe not my words doe good , saith the lord , mich. . . when god speaks , there is not only truth in his words , that may answer the conviction of our understanding , but also they doe good , they bring that which is sweet and good and desireable to the will and affections : by them the soul returns unto its rest , psal. . . . which is worst of all , it amends not the life , it heals not the evil , it cures not the distemper : when god speaks peace , it guides and keeps the soul that it turn not again to folly , psa● . . . when we speak it our selves , the heart is not taken off the evil. nay it is the readyest course in the world to bring a soul into a trade of backsliding . if upon thy plaistering thy self , thou findest thy self rather animated to the battel again , than utterly weaned from it , it is too palpable that thou hast been at work with thy own soul , but jesus christ and his spirit were not there . yea and often-times nature having done its work , will ere a few dayes are over come for its reward ; and having been active in the work of healing , will be ready to reason for a new wounding . in gods speaking peace there comes along so much sweetness and such a discovery of his love , as is a strong obligation on the soul no more to deal perversly . ( ) we speak peace to our selves , when we do it slightly . this the prophet complains of in some teachers , jer. . . they have healed the wound of the daughter of my people slightly . and it is so with some persons , they make the healing of their wounds a slight work , a look , a glance of faith to the promises does it , and so the matter is ended . the apostle tells us , that the word did not profit some , because it was not mixed with faith , heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was not well tempered and mingled with faith. it is not a mere look to the word of mercy in the promise , but it must be mingled with faith untill it is incorporated into the very nature of it ; and then indeed it doth good unto the soul : if thou ha●● had a wound upon thy conscience , which was attended with weakness and disquietness , which now thou art freed of , how came●t thou so ? i looked to the promises of pardon and healing , and so found peace : yea but perhaps thou hast made too much haste , thou hast done it overly , thou hast not fed upon the promise , so as to mix it with faith , to have got all the virtue of it diffused into thy soul ; onely thou hast done it slightly ; thou wilt find thy wound ere it be long breaking out again , and thou shalt know that thou art not cured . ( ) whoever speaks peace to himself upon any one account , and at the same time hath another evil of no less importance lying upon his spirit , about which he hath had no dealing with god , that man cry●s peace when there is none . a little to explain my meaning : a man hath neglected a duty again and again , perhaps when in all righteousness it was due from him ; his conscience is perplexed , his soul wounded , he hath no quiet in his bones by reason of his sin ; he applyes himself for healing , and finds peace . yet in the mean time perhaps worldliness , or pride , or some other folly where with the spirit of god is exceedingly grieved , may lye in the bosom of that man , and they neither disturb him , nor he them . let not that man think that any of his peace is from god. then shall it be well with men when they have an equal respect to all gods commandements . god will justifie us from our sins , but he will not justifie the least sin in us ; he is a god of purer eyes than to behold iniquity . ( ) when men of themselves speak peace to their consciences , it is seldom that god speaks humiliation to their souls : gods peace is humbling peace , melting peace , as it was in the case of david ; psal. . . never such deep humiliation as when nathan brought him the tidings of his pardon . q. but you will say , when may we take the comfort of a promise as our own , in relation to some peculiar wound for the quieting the heart . a. . in general , when god speaks it , be it when it will , sooner or later . i told you before , he may doe it in the very instant of the sin it self , and that with such irresistable power , that the soul must needs receive his mind in it . sometimes he will make us wait longer ; but when he speaks , be it sooner or later , be it when we are sinning or repenting , be the condition of our souls what they please , if god speak he must be received . there is not any thing that in our communion with him the lord is more troubled with us for , ( if i may so say ) than our unbelieving fears that keep us off from receiving that strong consolation which he is so willing to give to us . but you will say , we are where we were ; when god syeaks it , we must receive it ; that is true , but how shall we know when he speaks ? ans. . i would we could all practically come up to this , to receive peace when we are convinced that god speaks it , and that it is our duty to receive it ; but , . there is ( if i may so say ) a secret instinct in faith , whereby it knowes the voice of christ , when he speaks indeed ; as the babe leaped in the womb when the blessed virgin came to elizabeth ; faith leaps in the heart when christ indeed draws nigh to it ; my sheep ( sayes christ ) know my voyce , joh. . , they know my voice , they are used to the sound of it , and they know when his lips are opened to them , and are full of grace : the spouse was in a sad condition , cant. . . asleep in security ; but yet as soon as christ speaks she cryes , it is the voice of my beloved that speaks ; she knew his voice , and was so acquainted with communion with him that instantly she discovers him : and so will you also : if you exercise your selves to acquaintance & communion with him , you will easily discern between his voice and the voice of a stranger . and take this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with you ; when he doth speak he speaks as never man spake ; he speaks with power , and one way or other will make your hearts burn within you , as he did to the disciples , luk. . he doth it by putting in his hand at the hole of the door , cant. . . his spirit into your hearts to seise on you . he that hath his sences exercised to discerne good or evil , being encreased in judgement and experience , by a constant observation of the wayes of christ's entercourse , the manner of the operations of the spirit , and the effects it usually produceth , is the best judge for himself in this case . . if the word of the lord doth good to your souls , he speaks it . if it humble , if it cleanse and be usefull for those ends , for which promises are given : viz. to endear . . cleanse , . to melt and bind to obedience , . to self-emptiness , &c. but this is not my business : nor shall i farther divert in the pursuit of this direction ; without the observation of it , sin will have great advantages towards the hardening of the heart . chap. xiv . the general use of the foregoing directions . the great direction for the accomplishment of the work aymed at . act faith on christ ; the several wayes whereby this may be done . consideration of the fulness in christ for relief , proposed . great expectations from christ : grounds of these expectations . his mercifulness , his faithfulness . event of such expectations : on the part of christ : on the part of believers . faith peculiarly to be acted on the death of christ ▪ rom. . , , , . the work of the spirit in this whole business . now the considerations which i have hitherto insisted on , are rather of things preparatory to the work aymed at , than such as will effect it . it is the hearts due preparation for the work it self , without which it will not be accomplished , that hitherto i have aymed at . directions for the work it self are very few ; i mean that are peculiar to it . and they are these that follow . first , set faith at work on christ for the killing of thy sin . his blood is the great soveraigne remedy for sin-sick souls . live in this and thou wilt dye a conqueror . yea thou wilt through the good providence of god , live to see thy lust dead at thy feet . but thou wilt say , how shall faith act its self on christ for this end and purpose . i say sundry wayes . . by faith fill thy soul with a due consideration of that provision which is layed up in jesus christ for this end and purpose , that all thy lusts , this very lust wherewith thou art entangled , may be mortified by faith ; ponder on this , that though thou art no way able in or by thy self to get the conquest over thy distemper , though thou art even weary of contending , and art utterly ready to faint , luke . . yet that there is enough in jesus christ , to yield thee relief phil. . . it staid the prodigal when he was ready to faint , that yet there was bread enough in his father's house ; though he was at a distance from it , yet it releived him , and staid him , that there it was . in thy greatest distress and anguish , consider that fullness of grace , those riches , those treasures of strength , might and help , that , are laid up in him , for our support , joh. . . col. . . let them come into , and abide in thy mind . consider that he is exalted and made a prince and a saviour to give repentance unto israel , act. . . and if to give repentance , to give mortification , without which the other is not , nor can be , christ tels us that we obtain purging grace by abiding in him , joh. . . to act faith upon the fulness that is in christ for our supply , is an eminent way of abiding in christ , for both our insition and aboade is by faith , rom. . , . let then thy soul by faith be exercised with such thoughts and apprehensions as these . i am a poor weak creature ; unstable as water , i cannot excel . this corruption is to hard for me , and is at the very door of ruining my soul : and what to do i know not : my soul is become as parched ground and an habitation of dragons ; i have made promises and broken them ; vowes and engagemens have been as a thing of nought ; many perswasions have i had , that i had got the victory and should be delivered , but i am deceived ; so that i plainly see , that without some eminent succour and assistance , i am lost , and shall be prevailed on , to an utter relinquishment of god ; but yet though this be my sta●e and condition , yet let the hands that hang down be lifted up , and the feeble knees be strengthned ; behold the lord christ that hath all fullness of grace in his heart , all fullness of power in his hand ; he is able to slay all these his enemies . there is sufficient provision in him for my relief and assistance : he can take my drooping dying soul , and make me more than a conquerer . why sayest thou o my soul my way is hid from the lord and my judgment is passed over from my god ? hast thou not known , hast thou not heard that the everlasting god , the lord , the creator of the ends the of the earth fainteth not , neither is weary ; there is no searching of his understanding ; he giveth power to the faint , and to them that have no might he encreaseth strength . even the youths shall faint and be weary , and the young men shall utterly fail ; but they that wait upon the lord shall renew their strength , they shall mount up with wings as eagles , they shall run and not be weary , they shall walk and not faint , isa. . , &c. he can make the dry parched ground of my soul to become a poole , and my thirsty barren heart as springs of water : yea he can make this habitation of dragons , this heart so full of abominable lusts , and fiery temptations , to be a place for grass and fruit to himself . isa. . so god stayed paul under his temptation , with the consideration of the sufficiency of his grace : my grace is sufficient for thee , cor. . . though he were not immediately so farre made partaker of it as to be freed from his temptation , yet the sufficiency of it in god , for that end and purpose , was enough to stay his spirit . i say then , by faith be much in the consideration of that supply and the fullness of it , that is in jesus christ ; and how he can at any time give thee strength and deliverance . now if hereby thou dost not find success to a conquest , yet thou wilt be staid in the charriot , that thou shalt not fly out of the field until the battel be ended ; thou wilt be kept from an utter despondency , and a lying down under thy unbelief ; or a turning aside to false means and remedies that in the issue will not relieve thee . the efficacy of this consideration will be found only in the practice . . raise up thy heart by faith to an expectation of relief from christ ; relief in this case from christ is like the prophets vision , hab. . . it is for an appointed time ; but at the end it shall speak , and not lye ; though it tarry , yet wait for it , because it will surely come , it will not tarry ; though it may seem somewhat long to thee , whilest thou art under thy trouble and perplexity , yet it shall surely come in the appointed time of the lord jesus , which is the best season . if then thou canst raise up thy heart to a settled expectation of relief from jesus christ ; if thine eyes are towards him , as the eyes of a servant to the hand of his master , psal. . . when he expects to receive somewhat from him , thy soul shall be satisfied , isa. . . he will assuredly deliver thee ; he will slay the lust , and thy latter end shall be peace ; only look for it , at his hand expect when and how he will doe it . if you will not believe , surely ye shall not be established . q. but thou wilt say , what ground have i to build such an expectation upon ; so that i may expect not to be deceived ? a. as thou hast necessity to put thee on this course , joh. . , thou must be relieved and saved this way or none ; to whom wilt thou goe ? so there are in the lord jesus innumerable things to encourage and engage thee to this expectation . for the necessity of it , i have in part discovered it before , when i manifested that this is the work of faith , and of believers only . without me ( says christ ) you can doe nothing , joh. . . speaking with especial relation to the purging of the heart from sin , vers . . mortification of any sin , must be by a supply of grace . of our selves we cannot doe it . now it hath pleased the father that in christ all fullness should dwell , col. . . that of his fulness we might receive grace for grace , joh. . . he is the head , from whence the new man must have influences of life and strength , or it will decay every day . if we are strengthned with might in the inner man , col. . , it is by christs dwelling in our hearts by faith , eph. . , . that this work is not to be done without the spirit , i have also shewed before . whence then do we expect the spirit ? from whom do we look for him ? who hath promised him to us , having procured him for us ? ought not all our expectations to this purpose to be on christ alone ? let this then be fixed upon thy heart , that if thou hast not relief from him , thou shalt never have any : all wayes , endeavours , contendings , that are not animated by this expectation of releif from christ and him only , are to no purpose , will do thee no good : yea if they are any thing but supportments of thy heart in this expectation , or means appointed by himself , for the receiving help from him , they are in vain . now farther to engage thee to this expectation . . consider his mercifulnesse , tenderness , and kindnesse , as he is our great high priest , at the right hand of god. assuredly he pitties thee in thy distresse ; saith he , as one whom his mother comforteth so will i comfort you , isaiah . . he hath the tendernesse of a mother to a sucking child , heb. . , . wherefore in all things it behoved him to be made like unto his brethren , that he might be a merciful and faithful high priest in things pertaining to god , to make reconciliation for the sinnes of the people , for in that himself hath suffered being tempted , he is able to succour them that are tempted : how is the ability of christ upon the account of his suffering proposed to us ? in that he himself hath suffered being tempted , he is able . did the sufferings and temptations of christ adde to his ability and power ? not doubtless considered absolutely and in its self : but the ability here mentioned , is such as hath readinesse , pronenesse , willingness , to put its self forth accompanying of it ; it is an ability of will against all disswasions ; he is able having suffered and being tempted , to break through all diswasions to the contrary , to relieve poor tempted souls : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is able to help . it is a metonymy of the effect . for he can now be moved to help having been so tempted . so c. . , . for we have not an high priest which cannot be touched with the feeling of our infirmities , but was in all points tempted like as we are , yet without sin . let us therefore come boldly to the throne of grace , that we may obtain me●cy , and find grace to help in time of need . the exhortation of vers . . is the same that i am upon , namely , that we would entertain expectations of relief from christ , which the apostle there calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grace for seasonable help ; if ever ( sayes the soul ) help were seasonable , it would be so to me in my present condition . this is that which i long for , grace for seasonable help . i am ready to dye , to perish , to be lost for ever ; iniquity will prevail against me , if help come not in ; sayes the apostle , expect this help , this relief , this grace from christ ; yea , but on what account ? that he layes down v. . and we may observe , that the word v. . which we have translated to obtain , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that we may receive it , suitable and seasonable help will come in . i shall freely say this one thing of establishing the soul by faith in expectation of relief from jesus christ , on the account of his mercifulness as our high-priest will be more available to the ruine of thy lust and distemper , and have a better and speedier issue than all the rigidest means of self-maceration , that ever any of the sons of men engaged themselves into . yea let me adde , that never any soul did or shall perish by the power of any lust , sin or corruption , who could raise his soul by faith to an expectation of relief from jesus christ. . consider his faithfulness who hath promised , which may raise thee up , and confirm thee in this waiting in an expectation of relief . he hath promised to relieve in such cases , and he will fulfill his word to the utmost . god tells us that his covenant with us is like the ordinances of heaven , the sun , moon and stars , which have their certain courses , jerem. . . thence david said , that he watched for relief from god , as one watcheth for the morning , a thing that will certainly come in its appointed season ; so will be thy relief from christ. it will come in its season , as the dew and rain upon the parched ground ; for faithfull is he who hath promised . particular promises to this purpose are innumerable ; with some of them ( that seem peculiarly to suit to his condition ) let the soul be alwayes furnished . now there are two eminent advantages which alwayes attend this expectation of succour from jesus christ. . it engages him to a full and speedy assistance ; nothing doth more engage the heart of a man to be usefull and helpfull to another , than his expectation of help from him , if justly raised and countenanced by him who is to give the relief . our lord jesus hath raised our hearts by his kindness , care and promises , to this expectation ; certainly our rising up unto it , must needs be a great engagement upon him to assist us accordingly . this the psalmist gives us as an approved maxim , thou lord never forsakest them that put their trust in thee . when the heart is once won to rest in god , to repose himself on him , he will assuredly satisfie it . he will never be as water that fails , nor hath he said at any time to the seed of jacob , seek ye my face in vain . if christ be chosen for the foundation of our supply , he will not fail us . . it engages the heart to attend diligently to all wayes and means whereby christ is wont to communicate himself to the soul , and so takes in the real assistance of all graces and ordinances whatever . he that expects any thing from a man , applyes himself to the wayes and means whereby it may be obtained . the beggar that expects an almes , lyes at his door or in his way , from whom he doth expect it . the way whereby , and the means wherein christ communicates himself is , and are , his ordinances ordinarily . he that expects any thing from him , must attend upon him therein . it is the expectation of faith that sets the heart on work . 't is not an idle groundless hope that i speak of . if now there be any vigour , efficacy and power in prayer or sacraments to this end of mortifying sin , a man will assuredly be interested in it all , by this expectation of relief from christ. on this account i reduce all particular actings , by prayer , meditation and the like , to this head ; and so shall not farther insist on them . when they are grounded on this bottom , and spring from this root , they are of singular use to this purpose ; and not else . now on this direction for the mortification of a prevailing distemper you may have a thousand probatum est's ; who hath walked with god under this temptat●●n , and hath not found the use and success of it ? i dare leave the soul under it , without adding any more . only some particulars relating thereunto may be mentioned . ( ) act faith peculiarly upon the death , blood and cross of christ ; that is , on christ as crucified and slain . mortification of sin is peculiarly from the death of christ. it is one peculiar , yea eminent end of the death of christ , which shall assuredly be accomplished by it . he died to destroy the works of the devil ; whatever came upon our natures by his first temptation , whatever receiv●● strength in our persons by his daily suggestions , christ died to destroy it all . he gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works , tit. . . this was his aym and intendment ( wherein he will not fail ) in his giving himself for us . that we might be freed from the power of our sins , and purified from all our defiling lusts , was his design . he gave himself for the church , that he might sanctifie and cleanse it , that he might present it to himself a glorious church , not having spot or wrinkle , or any such thing , but that it should be holy and without blemish , eph. . , , . and this by virtue of his death , in various and several degrees shall be accomplished . hence our washing , purging and cleansing is every where ascribed to his blood , joh. . . heb. . . revelat. . . that being sprinkled on us , purge● our consciences from dead works to serve the living god , heb. . . this is that we aim at , this we are in pursuit of ; that our consciences may be purged from dead works ; that they may be rooted out , destroyed , and have place in us no more . this shall certainly be brought about by the death of christ : there will virtue go out from thence to this purpose . indeed , all supplies of the spirit , all communications of grace and power , are from hence , as i have elsewhere shewed . thus the apostle states it ; rom. . vers . . is the case proposed that we have in hand ; how shall we that are dead unto sin live any longer therein ? dead to sin by profession ; dead to sin by obligation to be so ; dead , to sin by a participation of virtue and power for the killing of it ; dead to sin by vnion and interest in christ , in and by whom it is killed : how shall we live therein ? this he presses by sundry considerations , all taken from the death of christ , in the ensuing verses . this must not be , vers . . know you not that so many of us as were baptized into jesus christ were baptized into his death ? we have in baptisme an evidence of our implantation into christ ; we are baptized into him ; but what of him are we baptized into an interest in ? his death , saith he : if indeed we are baptized into christ , and beyond outward profession , we are ●●ptized into his death . the explication 〈◊〉 this , of our being baptized into the death of christ , the apostle gives us , vers . , . therefore we are buried with him by baptisme into death , that like as christ was raised up from the dead by the glory of the father , even so we also should walk in newness of life ; knowing this , that our old man is crucified with him , that the body of sin might be destroyed , that henceforth we should not serve sin . this is ( saith he ) our being baptized into the death of christ , namely , our conformity thereunto . to be dead unto sin , to have our corruptions mortified , as he was put to death for sin ; so that as he was raised up to glory , we may be raised up to grace and newness of life . he tells us whence it is that we have this baptisme into the death of christ , vers . . and this is from the death of christ it self : our old man is crucified with him , that the body of sin might be destroyed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is crucified with him ; not in respect of time , but of causality ; we are crucified with him , meritoriously in that he procured the spirit for us , to mortifie sin ; efficiently , in that from his death virtue comes forth for our crucifying ; in the way of a representation and exemplar , we shall assuredly be crucified unto sin , as he was for our sin. this is that the apostle intends . christ by his death destroying the works of the devil , procuring the spirit for us , hath so killed sin as to its reign in believers , that it shall not obtain its end and dominion . ( ) then act faith on the death of christ , and that under these two notions : . in expectation of power . . in endeavours for conformity . for the first , the direction given in general may suffice . as to the latter , that of the apostle may give us some light into our direction , gal. . . let faith look on christ in the gospel as he is set forth dying and crucified for us : look on him under the weight of our sins , praying , bleeding , dying : bring him in that condition into thy heart by faith : apply his blood so shed to thy corruptions : do this daily . i might draw out this consideration to a great length , in sundry particulars , but i must come to a close . i have onely then to adde , the heads of the work of the spirit in this business of mortification , which is so peculiarly ascribed to him . in one word : this whole work which i have described as our duty , is effected , carried on , and accomplished by the power of the spirit , in all the parts and degrees of it : as , . he alone clearly and fully convinces the heart of the evil and guilt and danger of the corruption , lust , or sin to be mortified . without this conviction ( or whilest it is faint , that the heart can wrestle with it , or digest it , there will be no through-work made . an unbelieving heart ( as in part we have all such ) will shift with any consideration , untill it be over-powred by clear and evident convictions : now this is the proper work of the spirit : he convinces of sin , joh. . . he alone can do it ; if mens rational considerations , with the preaching of the letter , were able to convince them of sin , we should ( it may be ) see more convictions than we doe . there comes by the preaching of the word an apprehension upon the understandings of men , that they are sinners , that such and such things are sins ; that themselves are guilty of them ; but this light is not powerfull , nor doth it lay hold on the practical principles of the soul , so as to conform the mind and will unto them , to produce effects suitable to such an apprehension . and therefore it is , that wise and knowing men , destitute of the spirit , do not think those things to be sins at all wherein the chief movings and actings of lust do consist . it is the spirit alone that can do , that doth this work to the purpose . and this is the first thing that the spirit doth in order to the mortification of any lust whatever ; it convinces the soul of all the evil of it , cuts off all its pleas , discovers all its deceits , stops all its evasions , answers its pretences , makes the soul own its abomination , and lye down under the sense of it . unless this be done , all that followes is in vain . . the spirit alone reveals unto us the fulness of christ for our relief , which is the consideration that stayes the heart from false wayes , and from despairing despondency , cor. . . . the spirit alone establishes the heart in expectation of relief from christ ; which is the great sovereign means of mortification , as hath been discovered , cor. . . . the spirit alone brings the cross of christ into our hearts , with its sin-killing power ; for by the spirit are we baptized into the death of christ. . the spirit is the author and finisher of our sanctification ; gives new supplies and influences of grace for holiness and sanctification , when the contrary principle is weakened and abated , ephes. . , , . . in all the souls addresses to god in this condition , it hath supportment from the spirit . whence is the power , life and vigour of prayer ? whence its efficacy to prevail with god ? is it not from the spirit ? he is the spirit of supplication promised to them who look on him whom they have pierced , zech. . . enabling them to pray with sighs and groans that cannot be uttered , rom. . . this is confessed to be the great medium or way of faiths prevailing with god. thus paul dealt with his temptation , whatever it were ; i besought god that it might depart from me , cor. . . what is the work of the spirit in prayer , whence , and how it gives us in assistance , and makes us to prevail , what we are to doe that we may enjoy his help for that purpose , is not my present intendment to demonstrate . finis . a catalogue of some books printed and sold by nat. ponder at the peacock in the poultry , near cornhil , and in chancery-lane near fleet-street . exercitations on the epistle to the hebrews ; also concerning the messiah : wherein the promises concerning him to be a spiritual r●deemer of mankind , are explained , and vindicated , &c. with an exposition of , and discourses on the two first chapters of the said epistle to the hebrews . by john owen , d. d. in folio , exercitations on the epistle to the hebrews , concerning the priesthood of christ ; wherein the original , causes , nature , prefigurations , and discharge of that holy office , are explained and vindicated . the nature of the covenant of the redeemer , with the call of the lord christ unto his office , are declared : and the opinions of the socinians about it are fully examined , and th●ir opp●●●●ions unto it , refuted : with a continuation of the exp●●●ion on the third , fourth , and fifth chapters of the said epistle to the hebrews , being the second volu●● . by john owen , d. d. in folio . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : or , a discourse concerning t●e ho●y ●●irit . wherein an account is given of his name , ●●●●re ▪ ●●●●●nality ▪ dispensation , operations , and effects : his whole work in the old and new creation is explained ; ●he doctrine concerning it vindicated from oppos●●●ions a●d reproaches . the nature also , and necessity of gospel-holiness ; the difference between grace and morality , or a spiritual life unto god in evangelical obedi●nce , and a course of moral vertues , are stated and declared , by john owen , d. d. in folio . a practical exposition on the psalm : where in the nature of the forgivene●●●f sin is declared ; the truth and reality of it a●●erted , and the case of a soul distressed with the guilt of sin , and relieved by a discovery of forgiveness with god , is at large discoursed . by john owen , d. d. in quarto . a practical discourse of gods sovereignty , with other material points deriving thence . londons lamentations ; or , a sober , serious discourse concerning the late fiery dispensation . by mr. thomas brooks , late preacher of the word at st. margarets new-fish street , london in quarto . liberty of conscience upon its true and proper grounds asserted and vindicated &c. to which is added the second part , viz. liberty of conscience the magistrates interest . by a protestant , a lover of truth and the peace and prosperity of the nation ; in quarto , the second edition . a discourse of the nature , power , deceit , and prevalency of the remainders of indwelling-sin in believers . together with the ways of its working , and means of prevention . by john owen , d. d. in octavo . truth and innocency vindicated . in a survey of a discourse concerning ecclesiastical polity , and the authority of the civil magistrate over the consciences of subjects in matters of religion , by joh. owen , d.d. in octa . exercitations concerning the name , original , nature , use , and continuance of a sacred day of rest ; wherein the original of the sabath from the foundation of the world , the morality of the fourth commandment , with the change of the sabbath-day , are enquired into : together with an assertion of the divine institution of the lords day . by john owen . d.d. in octavo , the second impression . evangelical love , church-peace and unity . by jo. owen , d. d. the unreasonableness of atheism made manifest ; in a discourse to a person of honour . by sir charles wolsely baronet , third impression . the reasonableness of scripture-belief . a discourse , giving some account of those rational grounds upon which the bible is received as the word of god. written by sir charles wolsely , baronet . the rehearsal transpros'd , or animadversions upon a late book , intituled , a preface , shewing what grounds there are of fears and jealousies of popery . the first part by andrew marvel , esq. the rehearsal transpros'd ; the second part. occasioned by two letters : the first printed by a nameless authors intituled ▪ a reproof &c. the second , a letter left at a friends house , dated nov. . . subscribed j.g. and concluding with these words , if thou darest to print or publish any lye or libel against dr. parker . by the eternal god i will cut thy throat . answered by andrew marvel . theopolis , or the city of god , new jerusalem ; in opposition to the city of the nations , great babylon . by henry d'anvers , in octavo . a guide for the practical gauger ; with a compendium of decimal arithmetick . shewing briefly the whole art of gauging of brewers tuns , coppers , backs , &c. also the mash or oyld-cask ; and sybrant hantz his table of area's of segments of a circle ; the mensuration of all manner of superficies . by vvilliam hunt. student in the mathematicks , in octavo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est domus mosaicae clavis : five legis sepimentum . authore josepho cooper anglo , in octavo . a vindication of some passages in a discourse concerning communion with god , from the exceptions of vvilliam sherlock , rector of st. george buttelph lane. by john owen , d. d. in octavo . a brief instruction in the worship of god and discipline of the churches of the new testament , by way of question and answer , with an explication and confirmation of those answers . by john owen , d. d. anti-sozzo , five sherlocismus enervatus : in vindication of some great truths opposed , and opposition to some great errors maintained by mr. william sherlock . a brief declaration and vindication of the doctrine of the trinity , by john owen , d. d. in . eben-ezer : or , a small monument of great mercy , appearing in the miraculous deliverance of john-carpenter , from the miserable slavery of algiers , with the wonderful means of their escape in a boat of canvas ; the great distress , and utmost extremities which they endured at sea for six days , and nights ; their safe arrival at mayork : with several matters of remarque during their long captivity , and the following providences of god which brought them safe to england . by william okeley , in octavo . the nature of apostacie from the profession of the gospel , and the punishment of apostates declared . from heb. . ver . , , . with an inquiry into the causes and reasons of the decay of the power of religion , in the world. with remedies and means of prevention , in octavo . by john owen , d. d. mortification of sin in believers : . the necessi●y , . nature ▪ and . means of it . ' with a resolution of sundry cases of conscience thereunto belonging . by john owen , d. d. in octavo . the practical d 〈…〉 y of the papists discovered to be destructive of c●ristianity and mens souls . dutch and english grammar dutch and english dictionary . notes, typically marginal, from the original text notes for div a -e since the first e●ition of this treatise , that other also is published . notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a -e rom. . . cor. . . isa. . . notes for div a -e king. . . gen. . . cor. . . cor. . . notes for div a -e heb. . . cant , . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . notes for div a -e joh. . . psal. . . psal. . . luk. . . notes for div a -e isa. . , , , . joh. . . mat. . . rom. . . mat. . . isa. . , , . revel . . . communion with christ , chap. , . phil. . . col. . . pet. . . cor. . . pet. . . pet. . , . col. . . the reason of faith, or, an answer unto that enquiry, wherefore we believe the scripture to be the word of god with the causes and nature of that faith wherewith we do so : wherein the grounds whereon the holy scripture is believed to be the word of god with faith divine and supernatural, are declared and vindicated / by john owen ... owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the reason of faith, or, an answer unto that enquiry, wherefore we believe the scripture to be the word of god with the causes and nature of that faith wherewith we do so : wherein the grounds whereon the holy scripture is believed to be the word of god with faith divine and supernatural, are declared and vindicated / by john owen ... owen, john, - . [ ], p. printed for nathaniel ponder ..., london : . reproduction of original in the bristol public library, reference libraries. central library, college green, bristol, england. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible -- inspiration. faith. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion the reason of faith. or an answer unto that enquiry , wherefore we believe the scripture to be the word of god. with the causes and nature of that faith wherewith we do so . wherein the grounds whereon the holy scripture is believed to be the word of god with faith divine and supernatural , are declared and vindicated . by john owen , d. d. if they hear not moses , and the prophets , neither will they be perswaded though one rose from the dead , luk. . . london , printed for nathaniel ponder , at the peacock in the poultry , near cornhill . . to the reader . having added a brief account of the design , order , and method of the ensuing discourse in an appendix at the close of it ; i shall not here detain the reader with the proposal of them . yet some few things remain , which i judge it necessary to mind him of . be he who he will , i am sure we shall not differ about the weight of the argument in hand ; for whether it be the truth we contend for , or otherwise , yet it will not be denied , but that the determination of it , and the setling of the minds of men about it , are of the highest concernment unto them . but whereas so much hath been written of late by others on this subject , any further debate of it may seem either needless or unseasonable . something therefore may be spoken to evidence that the reader is not imposed on by that , which may absolutely fall under either of those characters . had the end in and by these discourses been effectually accomplished , it had been altogether useless to renew an indeavour unto the same purpose . but whereas an opposition unto the scripture , and the grounds whereon we believe it to be a divine revelation , is still openly continued amongst us ; a continuation of the defence of the one and the other cannot reasonably be judged either needless or unseasonable . besides , most of the discourses published of late on this subject have had their peculiar designs , wherein that here tendred is not expresly ingaged . for some of them do principally aim to prove , that we have sufficient grounds to believe the scripture , without any recourse unto , or reliance upon the authoritative proposal of the church of rome ; which they have sufficiently evinced beyond any possibility of rational contradiction from their adversaries . others have pleaded & vindicated those rational considerations , whereby our assent unto the divine original of it , is fortified and confirmed against the exceptions and objections of such whose love of sin , and resolutions to live therein , tempts them to seek for shelter in an atheistical contempt of the authority of god , evidencing it self therein . but as neither of these are utterly neglected in the ensuing discourse , so the peculiar design of it is of another nature . for the inquiries managed therein , namely , what is the obligation upon us to believe the scripture to be the word of god ? what are the causes , and what is the nature of that faith whereby we do so ? what it rests on , and is resolved into , so as to become a divine and acceptable duty ? do respect the consciences of men immediately , and the way whereby they may come to rest and assurance in believing . whereas therefore it is evident , that may are often shaken in their minds , with-those atheistical objections against the divine original and authority of the scripture , which they frequently meet 〈◊〉 ; that many know not how to extricate themselves from the ensnaring questions that they are often attaqued withal about them ; not for want of a due assent unto them , but of a right understanding what is the true and formal reason of that assent ; what is the firm basis and foundation that it rests upon ; what answer they may directly and peremptotily give unto that enquiry , wherefore do you believe the scripture to be the word of god ? i have endeavoured to give them those directions herein , that upon a due examination they will find compliant with the scripture it self , right reason , and their own experience . i am not therefore altogether without hopes that this small discourse may have its use , and be given out in its proper season . moreover , i think it necessary to acquaint the reader , that as i have allowed all the arguments pleaded by others to prove the divine authority of the scripture , their proper place , and force ; so where i differ in the explication of any thing belonging unto this subject from the conceptions of other men , i have candidly examined such opinions , and the arguments wherewith they are confirmed , without straining the words , cavilling at the expressions , or reflections on the persons of any of the authors of them . and whereas i have my self been otherwise dealt withal by many , and know not how soon i may be so again , i do hereby free the persons of such humours and inclinations from all fear of any reply from me , or the least notice of what they shall be pleased to write or say . such kind of writings are of the same consideration with me , as those multiplied false reports which some have raised concerning me , the most of them so ridiculous and foolish , so alien from my principles , practice , and course of life , as i can not but wonder how any persons pretending to gravity and sobriety , are not sensible how their credulity and inclinations are abused in the hearing and repetition of them . the occasion of this discourse is that which in the last place i shall acquaint the reader withal . about three years since i published a book about the dispensation and operations of the spirit of god. that book was one part only of what i designed on that subject . the consideration of the work of the holy spirit , as the spirit of illumination , of supplication , of consolation , and as the immediate author of all spiritual offices , and gifts extraordinary and ordinary , is designed unto the second part of it . hereof this insuing discourse is concerning one part of his work , as a spirit of illumination , which upon the earnest requests of some acquainted with the nature and substance of it , i have suffered to come out by it self , that it might be of the more common use , and more easily obtained . may , th . . the reason of faith. or the grounds whereon the scripture is believed to be the word of god with faith divine and supernatural . the principal design of that discourse , whereof the ensuing treatise is a part , is to declare the work of the holy ghost in the illumination of the minds of men. for this work is particularly and eminently ascribed unto him ; or the efficacy of the grace of god by him dispensed , ephes. . , . heb. . . luke . . acts . . chap. . . chap. . . cor. . . pet. . . the objective cause and outward means of it , are the subjects at present designed unto consideration . and it will issue in these two enquiries . . on what grounds , or for what reason , we do believe the scripture to be the word of god with faith divine and supernatural , as it is required of us in a way of duty . . how or by what means we may come to understand aright the mind of god in the scripture , or the revelations that are made unto us of his mind and will therein . for by illumination in general , as it denotes an effect wrought in the minds of men , i understand that supernatural knowledg that any man hath , or may have of the mind and will of god , as revealed unto him by supernatural means , for the law of his faith , life , and obedience . and this so far as it is comprised in the first of these inquiries , is that , whose declaration we at present design , reserving the latter unto a distinct discourse by it self also . unto the former some things may be premised . first , supernatural revelation is the only objective cause and means of supernatural illumination . these things are commensurate . there is a natural knowledg of supernatural things , and that both theoretical , and practical , rom. . . chap. . , . and there may be a supernatural knowledg of natural things , kings . , , , . exod. . , , , . but unto this supernatural illumination , it is required , both that its object be things only supernaturally revealed , or as supernaturally revealed , cor. . , . and that it be wrought in us by a supernatural efficiency , or the immediate efficacy of the spirit of god , ephes. . , , . cor. . . this david prays for , psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reveal , or vncover mine eyes , bring light and spiritual understanding into my mind , that i may behold ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with open face , or as in the syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a revealed , or uncovered face , the vail being taken away , cor. . . ) wondrous things out of thy law. the light he prayed for within , did meerly respect the doctrine of the law without . this the apostle fully declares ; heb. . , . the various supernatural revelations that god hath made of himself , his mind and will from first to last , are the sole and adequate object of supernatural illumination . secondly , this divine external revelation , was originally by various ways , ( which we have elsewhere declared ) given unto sundry persons immediately , partly for their own instruction and guidance in the knowledg of god and his will , and partly by their ministry to be communicated unto the church . so was it granted unto enoch the seventh from adam , who thereon prophesied to the warning and instruction of others : jude , . and to noah , who became thereby a preacher of righteousness , pet. . . and to abraham , who thereon commanded his children and houshold to keep the way of the lord , gen. . . and other instances of the like kind may be given : gen. . . chap. . . and this course did god continue a long time , even from the first promise to the giving of the law , before any revelations were committed to writing , for the space of years . for so long a season did god enlighten the minds of men by supernatural external immediate occasional revelations . sundry things may be observed of this divine dispensation , as . that it did sufficiently evidence its self to be from god , unto the minds of those unto whom it was granted , and theirs also unto whom these revelations were by them communicated . for during this season satan used his utmost endeavours to possess the minds of men with his delusions under the pretence of divine supernatural inspirations . for hereunto belongs the original of all his oracles , and enthusisasmes among the nations of the world. there was therefore a divine power and efficacy attending all divine revelations ascertaining and infallably assuring the minds of men of their being from god. for if it had not been so , men had never been able to secure themselves , that they were not imposed on by the crafty deceits of satan , especially in such revelations as seemed to contain things contrary to their reason , as in the command given to abraham for the sacrificing his son , gen. . . wherefore these immediate revelations had not been a sufficient means to secure the faith and obedience of the church , if they had not carried along with them their own evidence that they were from god. of what nature that evidence was , we shall afterwards enquire . for the present i shall only say , that it was an evidence unto faith and not to sense ; as is that also which we have now by the scripture . it is not like that which the sun gives of it self by its light , which there needs no exercise of reason to assure us of ; for sense is irresistibly affected with it . but it is like the evidence which the heavens and the earth give of their being made and created of god , and thereby of his being and power . this they do undeniably and infallibly . psal. . , . rom. . , , . yet is it required hereunto , that men do use and exercise the best of their rational abilities in the consideration and contemplation of them . where this is neglected , notwithstanding their open and visible evidence unto the contrary , men degenerate into atheism . god so gave out these revelations of himself , as to require the exercise of the faith , conscience , obedience , and reason of them unto whom they were made , and therein they gave full assurance of their proceeding from him . so he tells us that his word differeth from all other pretended revelations , as the wheat doth from the chaff , jer. . . but yet it is our duty to try and sift the wheat from the chaff , or we may not evidently discern the one from the other . . the things so revealed were sufficient to guide and direct all persons in the knowledg of their duty to god , in all that was required of them in a way of faith or obedience . god from the beginning gave out the knowledg of his will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by sundry parts and degrees ; yet so that every age and season had light enough to guide them in the whole obedience required of them , and unto their edification therein . they had knowledg enough to enable them to offer sacrifices in faith , as did abel ; to walk with god , as did enoch ; and to teach their families the fear of the lord , as did abraham . the world perished not for want of sufficient revelation of the mind of god at any time . indeed when we go to consider those divine instructions which are upon record that god granted unto them , we are scarce able to discern how they were sufficiently enlightned in all that was necessary for them to believe and do . but they were unto them as a light shining in a dark place . set up but a candle in a dark room , and it will sufficiently enlighten it , for men to attend their necessary occasions therein . but when the sun is risen and shineth in at all the windows , the light of the candle grows so dim and useless , that it seems strange that any could have advantage thereby . the sun of righteousness is now risen upon us , and immortality is brought to light by the gospel . if we look now on the revelations granted unto them of old , we may yet see there was light in them , which yields us little more advantage than the light of a candle in the sun. but unto them who lived before this sun arose , they were a sufficient guide unto all duties of faith and obedience . for . there was during this season a sufficient ministry , for the declaration of the revelations , which god made of himself and his will. there was the natural ministry of parents , who were obliged to instruct their children and families in the knowledge of the truth which they had received . and whereas this began in adam , who first received the promise , and therewithal whatsoever was necessary unto faith and obedience ; the knowledg of it could not be lost without the wilful neglect of parents in teaching , or of children and families in learning . and they had the extraordinary ministry of such as god entrusted new revelations withal , for the confirmation and inlargment of those before received , who were all of them preachers of righteousness unto the rest of mankind . and it may be manifested , that from the giving of the first promise , when divine external revelations began to be the rule of faith and life unto the church , to the writing of the law ; there was always alive one or other , who receiving divine revelations immediatly , were a kind of infallible guides unto others . if it was otherwise at any time , it was after the death of the patriarks , before the call of moses , during which time , all things went into darkness and confusion . for oral tradition alone would not preserve the truth of former revelations . but by whom these instructions were received , they had a sufficient outward means for their illumination , before any divine revelations were recorded by writing . yet , . this way of instruction , as it was in it self imperfect , and liable to many disadvantages , so through the weakness , negligence and wickedness of men , it proved insufficient to retain the knowledg of god in the world. for under this dispensation the generality of mankind fell into their great apostacy from god , and betook themselves unto the conduct and service of the devil ; of the ways , means , and degrees whereof i have discoursed* elsewhere . hereon god also regarded them not , but suffered all nations to walk in their own ways , acts . . giving them up to their own hearts lusts to walk in their own counsels ; as it is expressed , psal. . . and although this fell not out without the horrible wickedness and ingratitude of the world ; yet there being then no certain standard of divine truth , whereunto they might repair , they brake off the easier from god through the imperfection of this dispensation . if it shall be said , that since the revelation of the will of god hath been committed unto writing , men have apostatized from the knowledge of god , as is evident in many nations of the world , which sometimes professed the gospel , but are now over-run with heathenism , mahometism , and idolatry : i say , this hath not come to pass through any defect in the way and means of illumination , or the communication of the truth unto them ; but god hath given them up to be destroyed for their wickedness and ingratitude , and unless we repent , we shall all likewise perish , rom. . . thes. . , . otherwise where the standard of the word is once fixed , there is a constant means of preserving divine revelations . wherefore , thirdly , god hath gathered up into the scripture all divine revelations given out by himself from the beginning of the world , and all that ever shall be so to the end thereof , which are of general use unto the church , that it may be throughly instructed in the whole mind and will of god , and directed in all that worship of him , and obedience unto him , which is necessary to give us acceptance with him here , and to bring us unto the eternal enjoyment of him hereafter . for ( . ) when god first committed the law to writing , with all those things which accompanied it , he obliged the church unto the use of it alone , without additions of any kind . now this he would not have done , had he not expressed therein , that is the books of moses , all that was any way needful unto the faith and obedience of the church . for he did not only command them to attend with all diligence unto his word , as it was then written for their instruction and direction in faith and obedience , annexing all sorts of promises unto their so doing , deut. . , . but also expresly forbids them , as was said , to add any thing thereunto , or to conjoyn any thing therewith , deut. . . chap. , . which he would not have done , had he omitted other divine revelations , before given , that were any way necessary unto the use of the church . as he added many new ones , so he gathered in all the old from the unfaithful repository of tradition , and fixed them in a writing , given by divine inspiration . ( . ) for all other divine revelations , which were given out to the church , for its use in general under the old testament , they are all comprised in the following books thereof ; nor was this ( that i know of ) ever questioned by any person pretending to sobriety ; though some , who would be glad of any pretence against the integrity and perfection of the scripture , have fruitlesly wrangled about the loss of some books , which they can never prove concerning any one , that was certainly of a divine original . ( . ) the full revelation of the whole mind of god , whereunto nothing pretending thereunto is ever to be added , was committed unto , and perfected by jesus christ , heb. . , . that the revelations of god , made by him , whether in his own person , or by his spirit unto his apostles , were also by divine inspiration committed to writing , is expressly affirmed concerning what he delivered in his own personal ministry , luk. . . acts . . john . . and may be proved by uncontroulable arguments concerning the rest of them . hence , as the scriptures of the old testament were shut up with a caution and admonition unto the church , to adhere unto the law and testimony , with threatning of a curse unto the contrary , mal. . , , . so the writings of the new testament are closed with a curse on any that shall presume to add any thing more thereunto , rev. . . wherefore , fourthly , the scripture is now become the only external means of divine supernatural illumination , because 't is the only repository of all divine supernatural revelation , psal. . , . isa. . . tim. . , , . the pretences of tradition , as a collateral means of preserving and communicating supernatural revelation , have been so often evicted of falsity , that i shall not further press their impeachment . besides , i intend those in this discourse by whom it is acknowledged , that the bible is , as a sufficient and perfect , so the only treasury of divine revelations : and what hath been offered by any to weaken or impair its esteem , by taking off from its credibility , perfection and sufficiency as unto all its own proper ends , hath brought no advantage unto the church , nor benefit unto the faith of believers . but yet , fifthly , in asserting the scripture to be the only external means of divine revelation , i do it not exclusively unto those institutions of god which are subordinate unto it , and appointed as means to make it effectual unto our souls , as . our own personal endeavours in reading , studying and meditating on the scripture , that we my come unto a right apprehension of the things contained in it , are required unto this purpose . it is known to all , how frequently this duty is pressed upon us , and what promises are annexed to the performance of it ; see deut. . , . chap. . , . josh. . . psal. . . psal. . col. . . tim. . . without this it is in vain to expect illumination by the word . and therefore we may see multitudes living and walking in extreme darkness , when yet the word is every-where nigh unto them ; bread , which is the staff of life , will yet nourish no man who doth not provide it , and feed upon it ; no more would manna , unless it was gathered and prepared . our own natures , and the nature of divine revelations considered , and what is necessary for the application of the one to the other , makes this evident . for god will instruct us in his mind and will , as we are men , in and by the rational faculties of our souls . nor is an external revelation capable of making any other impression on us , but what is so received . wherefore , when i say , that the scripture is the only external means of our illumination , i include therein all our own personal endeavours to come to the knowledge of the mind of god therein , which shall be afterwards spoken unto . and those , who under any pretences do keep , drive , or perswade men from reading and meditating on the scripture , do take an effectual course to keep them in and under the power of darkness . . the mutual instruction of one another in the mind of god out of the scripture , is also required hereunto . for we are obliged by the law of nature to endeavour the good of others in various degrees , as our children , our families , our neighbours , and all with whom we have conversation . and this is the principal good absolutely considered , that we can communicate unto others , namely , to instruct them in the knowledge of the mind of god. this whole duty in all the degrees of it is represented in that command , thou shalt teach my words diligently unto thy children , and shalt talk of them when thou sittest in thy house , and when thou walkest by the way , and when thou lyest down , and when thou risest up . deut. . . thus when our saviour found his disciples talking of the things of god by the way side , he bearing unto them the person of a private man , instructed them in the sense of the scripture , luk. . , , . and the neglect of this duty in the world , which is so great that the very mention of it , or the least attempt to perform it , is a matter of scorn and reproach , is one cause of the great ignorance & darkness , which yet abounds among us . but the nakedness of this folly , whereby men would be esteemed christians in the open contempt of all duties of christianity , will in due time be laid open . . the ministry of the word in the church is that which is principally included in this assertion . the scripture is the only means of illumination , but it becometh so principally by the application of it unto the minds of men in the ministry of the word , see mat. . , . cor. . , , . eph. . , , , , . tim. . . the church , and the ministry of it , are the ordinances of god unto this end , that his mind and will as revealed in the word , may be made known to the children of men , whereby they are enlightned . and that church and ministry , whereof this is not the first principal design and work , is neither appointed of god , nor approved by him . men will one day find themselves deceived in trusting to empty names , it is duty alone , that will be comfort and reward , dan. . . sixthly , that the scripture , which thus contains the whole of divine revelation , may be a sufficient external cause of illumination unto us , two things are required . . that we believe it to be a divine revelation , that is the word of god , or a declaration of himself , his mind and will , immediatly proceeding from him ; or that it is of a pure divine original , proceeding neither from the folly or deceit , nor from the skill or honesty of men ; so is it stated , pet. . , , . heb. . . tim. . . isa. . . it tenders no light or instruction under any other notion , but as it comes immediatly from god ; not as the word of man , but as it is indeed the word of the living god , thes. . . and what ever any one may learn from or by the scriptures under any other consideration , it belongeth not unto the illumination we enquire after . nehem. . . isa. . . hos. . . prov. . . psal. . : mat. . . tim. . . john . . . that we understand the things declared in it , or the mind of god as revealed and expressed therein . for if it be given unto us a sealed book , which we cannot read , either because it is sealed , or because we are ignorant and cannot read , whatever visions or means of light it hath in it , we shall have no advantage thereby , isa. . , . it is not the words themselves of the scripture only , but our understanding them that gives us light , psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — the opening the door , the entrance of thy word giveth light . it must be opened , or it will not enlighten . so the disciples understood not the testimonies of the scripture concerning the lord christ , they were not enlightned by them , until he expounded them unto them , luk. . , . as we have the same instance in the eunuch and philip , acts . , , . to this very day the nation of the jews have the scriptures of the old testament , and the outward letter of them in such esteem and veneration , that they even adore and worship them , yet are they not enlightned by it . and the same is fallen out among many that are called christians , or they could never embrace such foolish opinions , and practise such idolatries in worship as some of them do , who yet enjoy the letter of the gospel . and this brings me to my design , which we have been thus far making way unto ; and it is to shew that both these are from the holy ghost ; namely that we truly believe the scripture to be the word of god ; and that we understand savingly the mind of god therein , both which belong unto our illumination . that which i shall first enquire into , is , the way how , and the ground whereon we come to believe the scripture to be the word of god in a due manner . for that this is required of us in a way of duty , namely , that we should believe the scripture to be the word of god with faith divine and supernatural , i suppose will not be denyed , and it shall be afterwards proved . and what is the work of the spirit of god herein , will be our first enquiry . secondly , whereas we see by experience , that all who have or enjoy the scripture , do not yet understand it , or come to an useful saving knowledg of the mind and will of god therein revealed ; our other enquiry shall be , how we may come to understand the word of god aright , and what is the work of the spirit of god in the assistance which he affordeth us unto that purpose . with respect unto the first of these enquiries , whereunto the present discourse is singly designed , i affirm that it is the work of the holy spirit to enable us to believe the scripture to be the word of god , or the supernatural immediate revelation of his mind unto us , and infallibly to evidence it unto our minds , so as that we may spiritually and savingly acquiesce therein . some upon a mistake of this proposition do seem to suppose that we resolve all faith into private suggestions of the spirit , or deluding pretences thereof ; and some ( it may be ) will be ready to apprehend that we confound the efficient cause , and formal reason of faith or believing , rendring all rational arguments and external testimonies useless . but indeed there neither is nor shall be any occasion administred unto these fears or imaginations . for we shall plead nothing in this matter but what is consonant to the faith and judgment of the ancient and present church of god , as shall be fully evidenced in our progress . i know some have found out other ways whereby the minds of men as they suppose may be sufficiently satisfied in the divine authority of the scripture . but i have tasted of their new wine and desire it not , because i know the old to be better , though what they plead is of use in its proper place . my design requires that i should confine my discourse unto as narrow bounds as possible , and i shall so do ; shewing , . what it is in general , infallibly to believe the scripture to be the word of god , and what is the ground and reason of our so doing ? or , what it is to believe the scripture to be the word of god , as we are required to believe it so to be in a way of duty . . that there are external arguments of the divine original of the scripture , which are effectual motives to perswade us to give an unfeigned assent thereunto . . that yet moreover god requires of us , that we believe them to be his word with faith divine , supernatural , and infallible . . evidence the grounds and reasons whereon we do so believe , and ought so to do . unto these heads most of what ensues in the first part of this discourse may be reduced . it is meet that we should clear the foundation whereon we build , and the principles whereon we do proceed ; that what we design to prove may be the better understood by all sorts of persons , whose edification we intend . for these things are the equal concernment of the learned and unlearned . wherefore some things must be insisted on , which are generally known and granted . and our first enquiry is , what it is to believe the scripture to be the word of god with faith divine and supernatural , according as it is our duty so to do . and in our believing or our faith , two things are to be considered . ( . ) what it is that we do believe . and ( . ) wherefore we do so believe it ? the first is the material object of our faith , namely , the things which we do believe ; the latter the formal object of it , or the cause and reason why we do believe them ; and these things are distinct . the material object of our faith , is the things revealed in the scripture , declared unto us in propositions of truth . for things must be so proposed unto us , or we cannot believe them . that god is one in three persons , that jesus christ is the son of god , and the like propositions of truth , are the material object of our faith , or the things that we do believe ; and the reason why we do believe them , is , because they are proposed in the scripture . thus the apostle expresseth the whole of what we intend , cor. . , . i delivered unto you first of all that which i also received , how that christ died for our sins according to the scriptures , and that he was buried , and that he rose again the third day according to the scriptures . christs death and burial and resurrection are the things proposed unto us to be believed , and so the object of our faith. but the reason why we believe them is , because they are declared in the scriptures , see acts . , , . sometimes indeed this expression of believing the scriptures by a metonymy , denotes both the formal and material objects of our faith , the scriptures themselves as such , and the things contained in them , so john . . they believed the scripture and the word that jesus said , or the things delivered in the scripture , and further declared by christ , which before they understood not . and they did so believe what was declared in the scriptures , because it was so declared in them ; both are intended in the same expression , they believed the scripture , under various considerations , so acts . . the material object of our faith therefore are the articles of our creed , by whose enumeration we answer unto that question , what we believe ? giving an account of the hope that is in us , as the apostle doth , acts . , . but if moreover we are asked a reason of our faith or hope , or why we believe the things we do profess , as god to be one in three persons , jesus christ to be the son of god ? we do not answer , because so it is , for this is that which we believe , which were senseless . but we must give some other answer unto that enquiry , whether it be made by others or our selves . the proper answer unto this question contains the formal reason and object of our faith , that which it rests upon and is resolved into . and this is that which we look after . . we do not in this enquiry intend any kind of perswasion or faith but that which is divine and infallible , both which it is from its formal reason or objective cause . men may be able to give some kind of reasons , why they believe what they profess so to do , that will not suffice or abide the trial in this case , although they themselves may rest in them . some it may be can give no other account hereof , but that they have been so instructed by them whom they have sufficient reason to give credit unto ; or that they have so received them by tradition from their fathers . now whatever perswasion these reasons may beget in the minds of men , that the things which they profess to believe are true , yet if they are alone , it is not divine faith whereby they do believe , but that which is meerly humane , as being resolved into humane testimony only , or an opinion on probable arguments ; for no faith can be of any other kind , than is the evidence it reflects on , or ariseth from . i say , it is so where they are alone : for i doubt not but that some who have never further considered the reason of their believing than the teaching of their instructors , have yet that evidence in their own souls of the truth and authority of god in what they believe , that with respect thereunto their faith is divine and supernatural . the faith of most hath a beginning and progress not unlike that of the samaritans , john . , , . as shall be afterwards declared . . when we enquire after faith that is infallible , or believing infallibly , which , as we shall shew hereafter , is necessary in this case , we do not intend an inherent quality in the subject , as though he that believes with faith infallible must himself also be infallible ; much less do we speak of infallibility absolutely , which is a property of god , who alone from the perfection of his nature can neither deceive nor be deceived . but it is that property or adjunct of the assent of our minds unto divine truths or supernatural revelations , whereby it is differenced from all other kinds of assent whatever . and this it hath from its formal object , or the evidence whereon we give this assent . for the nature of every assent is given unto it by the nature of the evidence which it proceedeth from , or relyeth on . this in divine faith is divine revelation , which being infallible , renders the faith that rests on it , and is resolved into it , infallible also . no man can believe that which is false , or which may be false , with divine faith , for that which renders it divine , is the divine truth and infallibility of the ground and evidence which it is built upon . but a man may believe that which is true , infallibly so , and yet his faith not be infallible ; that the scripture is the word of god is infallibly true , yet the faith whereby a man believes it so to be , may be fallible , for it is such as his evidence is , and no other ; he may believe it to be so on tradition , or the testimony of the church of rome only , or on outward arguments , all which being fallible , his faith is so also , although the things he assents unto be infallibly true . wherefore unto this faith divine and infallible , it is not required that the person in whom it is , be infallible ; nor is it enough that the thing it self believed be infallibly true , but moreover that the evidence whereon he doth believe it be infallible also . so it was with them who received divine revelations immediately from god : it was not enough that the things revealed unto them were infallibly true , but they were to have infallible evidence of the revelation it self ; then was their faith infallible , though their persons were fallible . with this faith then a man can believe nothing but what is divinely true , and therefore it is infallible ; and the reason is , because gods veracity , who is the god of truth , is the only object of it ; hence saith the prophet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — chron. . . believe in the lord your god , and you shall be established ; or that faith which is in god and his word is fixed on truth , or is infallible . hence the enquiry in this case is , what is the reason why we believe any thing with this faith divine or supernatural ? or what it is the believing whereof makes our faith divine , infallible and supernatural ? wherefore , . the authority and veracity of god revealing the material objects of our faith , or what it is our duty to believe , is the formal object and reason of our faith , from whence it ariseth and whereinto it is ultimately resolved . that is , the only reason why we do believe that jesus christ is the son of god , that god is one single essence subsisting in three persons , is because that god who is truth , the god of truth , deut. . . who cannot lye , tit. . . and whose word is truth . john . . and the spirit which gave it out is truth , john . hath revealed these things to be so ; and our believing these things on that ground renders our faith divine and supernatural . supposing also a respect unto the subjective efficiency of the holy ghost , inspiring it into our minds , whereof afterwards . for to speak distinctly , our faith is supernatural , with respect unto the production of it in our minds by the holy ghost ; and infallible , with respect unto the formal reason of it , which is divine revelation ; and is divine , in opposition unto what is meerly humane on both accounts . as things are proposed unto us to be believed as true , faith in its assent respects only the truth or veracity of god ; but whereas this faith is required of us in a way of obedience , and is considered not only physically in its nature , but morally also as our duty , it respects also the authority of god , which i therefore joyn with the truth of god , as the formal reason of our faith , see sam. . . and these things the scripture pleads and and argues , when faith is required of us in the way of obedience . thus saith the lord , is that which is proposed unto us as the reason why we should believe what is spoken , whereunto often times other divine names and titles are added , signifying his authority who requires us to believe ; thus saith the lord god , the holy one of israel , isa. . . thus saith the high and lofty one , who inhabiteth eternity , whose name is holy , isa. . . believe the lord your god , chron. . . the word of the lord precedeth most revelations in the prophets , and other reason why we should believe , the scripture proposeth none , heb. . , . yea the interposition of any other authority between the things to be believed and our souls and consciences , besides the authority of god , overthrows the nature of divine faith ; i do not say , the interposition of any other means whereby we should believe , of which sort god hath appointed many , but the interposition of anyother authority , upon which we should believe , as that pretended in and by the church of rome . no men can be lords of our faith , though they may be helpers of our joy. . the authority and truth of god , considered in themselves absolutely , are not the immediate formal object of our faith , though they are the ultimate whereinto it is resolved . for we can believe nothing on their account unless it be evidenced unto us ; and this evidence of them is in that revelation which god is pleased to make of himself ; for that is the only means whereby our consciences and minds are affected with his truth and authority . we do therefore no otherwise rest on the truth and veracity of god in any thing than we rest on the revelation which he makes unto us , for that is the only way whereby we are affected with them ; not the lord is true absolutely , but , thus saith the lord , and the lord hath spoken , is that which we have immediate regard unto . hereby alone are our minds affected with the authority and veracity of god , and by what way soever it is made unto us , it is sufficient and able so to affect us . at first , as hath been shewed , it was given immediately to some persons , and preserved for the use of others , in an oral ministry ; but now all revelation , as hath also been declared , is contained in the scriptures only . . it follows that our faith whereby we believe any divine supernatural truth , is resolved into the scripture , as the only means of divine revelation , affecting our minds and consciences with the authority and truth of god ; or the scripture , as the only immediate , divine , infallible revelation of the mind and will of god , is the first immediate formal object of our faith , the sole reason why , and ground whereon we do believe the things that are revealed , with faith divine , supernatural and infallible . we do believe jesus christ to be the son of god. why do we so do , on what ground or reason ? it is because of the authority of god commanding us so to do , and the truth of god testifying thereunto . but how or by what means are our minds and consciences affected with the authority and truth of god , so as to believe with respect unto them , which makes our faith divine and supernatural ? it is alone the divine , supernatural , infallible revelation that he hath made of this sacred truth , and of his will , that we should believe it . but what is this revelation , or where is it to be found ? it is the scripture alone which contains the entire revelation that god hath made of himself in all things which he will have us to believe or do . hence , . the last enquiry ariseth , how , or on what ground , for what reasons do we believe the scripture to be a divine revelation proceeding immediately from god ; or to be that word of god which is truth divine and infallible ? whereunto we answer , it is solely on the evidence that the spirit of god in and by the scripture it self , gives unto us that it was given by immediate inspiration from god. or the ground and reason whereon we believe the scripture to be the word of god , are the authority and truth of god evidencing themselves in and by it unto the minds and consciences of men. hereon as whatever we assent unto as proposed in the scripture , our faith rests on and is resolved into the veracity and faithfulness of god , so is it also in this of believing the scripture it self to be the infallible word of god , seeing we do it on no other grounds but its own evidence that so it is . this is that which is principally to be proved , and therefore to prepare for it , and to remove prejudices , something is to be spoken to prepare the way thereunto . . there are sundry cogent arguments which are taken from external considerations of the scripture , that evince it on rational grounds to be from god. all these are motives of credibility , or effectual perswasives to account and esteem it to be the word of god. and although they neither are , nor is it possible they ever should be , the ground and reason whereon we believe it so to be with faith divine and supernatural ; yet are they necessary unto the confirmation of our faith herein against temptations , oppositions , and objections . these arguments have been pleaded by many and that usefully , and therefore it is not needful for me to insist upon them . and they are the same for the substance of them in antient and modern writers , however managed by some with more learning , dexterity , and force of reasoning than by others . it may not be expected therefore that in this short discourse , designed unto another purpose , i should give them much improvement . however i shall a little touch on those which seem to be most cogent , and that in them wherein in my apprehention their strength doth lye . and i shall do this to manifest that although we plead that no man can believe the scriptures to be the word of god with faith divine , supernatural and infallible , but upon its own internal divine evidence and efficacy , yet we allow and make use of all those external arguments of its sacred truth and divine original which are pleaded by others , ascribing unto them as much weight and cogency as they can do , acknowledging the perswasion which they beget and effect to be as firm as they can pretend it to be . only we do not judg them to contain the whole of the evidence which we have for faith to rest in , or to be resolved into ; yea not that at all , which renders it divine , supernatural , and infallible . the rational arguments we say which are , or may be used in this matter , with the humane testimonies whereby they are corroborated , may and ought to be made use of and insisted on ; and it is but vainly pretended that their use is superseded by our other assertions ; as though where faith is required , all the subservient use of reason were absolutely discarded , and our faith thereby rendred irrational ; and the assent unto the divine original and authority of the scriptures , which the mind ought to give upon them , we grant to be of as high a nature as is pretended to be , namely , a moral certainty . moreover , the conclusion which unprejudiced reason will make upon these arguments , is more firm , better grounded , and more pleadable , than that which is built meerly on the sole authority of any church whatever . but this we assert , that there is an assent of another kind , unto the divine original and authority of the scriptures required of us ; namely , that of faith divine and supernatural . of this none will say that it can be effected by , or resolved into the best and most cogent of rational arguments and external testimonies , which are absolutely humane and fallible . for it doth imply a contradiction to believe infallibly upon fallible evidence . wherefore i shall prove , that beyond all these arguments and their effect upon our minds , there is an assent unto the scripture as the word of god required of us with faith divine , supernatural and infallible ; and therefore there must be a divine evidence which is the formal object and reason of it , which alone it rests on , and is resolved into , which shall also be declared and proved . but yet , as was said in the first place , because their property is to level the ground , and to remove the rubbish of objections out of the way , that we may build the safer on the sure foundation , i shall mention some of those which i esteem justly pleadable in this cause . and , . the antiquity of these writings , and of the divine revelation contained in them , is pleaded in evidence of their divine original . and it may be so deservedly . for where it is absolute , it is unquestionable : that which is most antient in any kind is most true ; god himself makes use of this plea against idols , isa. . , , . ye are my witnesses saith the lord , i even i , am the lord , and besides me there is no saviour ; i have declared and have saved , and i have shewed when there was no strange god amongst you : therefore ye are my witnesses , saith the lord , that i am god. that which he asserts is , that he alone is god , and no other . this he calls the people to testify by this argument , that he was among them as god , that is , in the church , before any strange god was known or named . and so it is justly pleaded in the behalf of this revelation of the mind of god in the scripture ; it was in the world long before any other thing or writing pretended to be given unto the same end . whatever therefore ensued with the like design , must either be set up in competition with it , or opposition unto it , above which it hath its advantage meerly from its antiquity . whereas therefore this writing in the first books of it , is acknowledged to be antienter than any other that is extant in the world , or indeed that ever was so , and may be proved so to be : it is beyond all reasonable apprehension that it should be of humane original . for we know how low , weak , and imperfect all humane inventions were at the first , how rude and unpolished in every kind , until time , observation , following additions and diminutions had shaped , formed , and improved them . but this writing coming forth in the world , absolutely the first in its kind , directing us in the knowledg of god and our selves , was at first and at once so absolutely compleat and perfect , that no art , industry or wisdom of man , could ever yet find any just defect in it , or was able to add any thing unto it whereby it might be bettered or improved . neither from the beginning would it ever admit of any additions unto it , but what came from the same fountain of divine revelation and inspirarion , clearing it self in all ages from all addition and superfetation of men whatever . this at least puts a singular character upon this book , and represents it with that reverend awe and majesty , that it is the highest petulancy not to pay it a sacred respect . this argument is pursued by many at large , as that which affordeth great variety of historical and chronological observations . and it hath been so scanned and improved , that nothing but the giving of it a new dress remains for present or future diligence . but the real force of it lies in the consideration of the people , by and amongst whom this revelation first commenced in the world , and the time wherein it did so . when some nations had so improved and cultivated the light of nature as greatly to excel others in wisdom and knowledg , they generally looked upon the people of the jews as ignorant and barbarous . and the more wise any of them conceived themselves , the more they despised them . and indeed they were utter strangers unto all those arts and sciences , whereby the faculties of mens minds are naturally enlightned and enlarged . nor did they pretend unto any wisdom whereby to stand iu competition with other nations , but only what they receiv'd by divine revelations . this alone god himself had taught them to look upon & esteem as their only wisdom before all the world , deut. . , , . now we shall not need to consider what were the first attempts of other nations , in expressing their conceptions concerning things divine , the duty , and happiness of man. the egyptians and grecians were those who vied for reputation in the improvement of this wisdom . but it is known and confessed that the utmost production of their endeavours , were things foolish , irrational and absurd , contrary to the being and providence of god , to the light of nature , leading mankind into a maze of folly and wickedness . but we may consider what they attained unto in the fulness of time by their utmost improvement of science , wisdom , mutual intelligence , experience , communication , laborious study and observation . when they had added and subducted to and from the inventions of all former ages from time immemorial , when they had used and improved the reason , wisdom , invention , and conjectures of all that went before them in the study of this wisdom , and had discarded whatever they had found by experience unsuited to natural light and the common reason of mankind , yet it must be acknowledged that the apostle passeth a just censure on the utmost of their attainments , namely , that they waxed vain in their imaginations , and the world in wisdom knew not god. whence then was it that in one nation , esteemed barbarous , and really so with respect unto that wisdom those arts and sciences which enobled other nations , from that antiquity wherein it is not pretended that reason and wisdom had received any considerable improvement ; without converse , communication , learning or experience , there should at once proceed such a law , doctrine and instructions concerning god and man , so stable , certain , uniform , as should not only incomparably excel all products of humane wisdom unto that purpose , however advantaged by time and experience , but also abide invariable throughout all generations , so as that whatever hath been advanced in opposition unto it , or but differing from it , hath quickly sunk under the weight of its own unreasonableness and folly ? this one consideration , unless men have a mind to be contentious , gives sufficient satisfaction , that this book could have no other original , but what it pleads for it self , namely , an immediate emanation from god. . it is apparent that god in all ages hath had a great regard unto it , and acted his power and care in its preservation . were not the bible what it pretends to be , there had been nothing more suitable to the nature of god , and more becoming divine providence , then long since to have blotted it out of the world. for to suffer a book to be in the world , from the beginning of times , falsly pretending his name and authority , seducing so great a portion of mankind into a pernitious and ruinous apostacy from him , as it must do , and doth , if it be not of a divine original , and exposing unconceivable multitudes of the best , wisest , and soberest amongst them , unto all sorts of bloody miseries which they have undergone in the behalf of it , seems not consonant unto that infinite goodness , wisdom , and care wherewith this world is govern'd from above . but on the contrary , whereas the malitious craft of satan , and the prevalent power and rage of mankind , hath combined and been set at work to the ruine and utter suppression of this book , proceeding sometimes so far as that there was no appearing way for its escape ; yet through the watchful care and providence of god , sometimes putting it self forth in miraculous instances , it hath been preserved unto this day , and shall be so to the consummation of all things . the event of that which was spoken by our saviour , matth. . . doth invincibly prove the divine approbation of this book , as that doth its divine original ; till heaven and earth pass away , one jot or one tittle shall in no wise pass from the law. gods perpetual care over the scriptures for so many ages , that not a letter of it should be utterly lost , nothing that hath the least tendency towards its end should perish , is evidence sufficient of his regard unto it . especially would it be so , if we should consider with what remarkable judgments and severe reflections of vengeance on its opposers , this care hath been managed , instances whereof might be easily multiplyed . and if any will not ascribe this preservation of the books of the bible , not only in their being , but in their purity and integrity free from the least just suspition of corruption , or the intermixture of any thing humane or heterogeneous , unto the care of god ; it is incumbent on him to assign some other cause proportionate to such an effect , whilst it was the interest of heaven , and the endeavour of the earth and hell to have it corrupted and destroyed . for my part i cannot but judg that he that seeth not an hand of divine providence stretched out in the preservation of this book , and all that is in it , its words and syllables for thousands of years , through all the overthrows and deluges of calamities that have befallen the world , with the weakness of the means whereby it hath been preserved , and the interest in some ages of all those in whose power it was to have it corrupted , as it was of the apostate churches of the jews and christians , with the open opposition that hath been made unto it , doth not believe there is any such thing as divine providence at all . it was first written in the very infancy of the babylonian empire , with which it afterwards contemporized about years . by this monarchy that people which alone had these oracles of god committed unto them , were oppressed , destroyed , and carried into captivity . but this book was then preserved amongst them whilst they were absolutely under the power of their enemies , although it condemned them and all their gods and religious worship , wherewith we know how horribly mankind is inraged . satan had enthroned himself as the object of their worship , and the author of all ways of divine veneration amongst them . these they adhered unto as their principal interest , as all people do unto that they esteem their religion . in the whole world there was nothing that judged , condemned , opposed him or them , but this book only , which was now absolutely in their power . if that by any means could have been destroyed , then when it was in the hands but of a few , and those for the most part flagitious in their lives , hating the things contained in it , and wholly under the power of their adversaries , the interest of satan , and the whole world in idolatry , had been secured . but through the meer provision of divine care it out-lived that monarchy , and saw the ruine of its greatest adversaries . so it did also during the continuance of the persian monarchy which succeeded , whilst the people was still under the power of idolaters , against whom this was the only testimony in the world. by some branches of the grecian monarchy a most fierce and diligent attempt was made to have utterly destroyed it ; but still it was snatched by divine power out of the furnace , not one hair of it being singed , or the least detriment brought unto its perfection . the romans destroyed both the people and place designed until then for its preservation , carrying the antient coppy of the law in triumph to rome on the conquest of jerusalem ; and whilst all absolute power and dominion in the whole world , where this book was known or heard of , was in their hands , they exercised a rage against it for sundry ages , with the same success that former enemies had . from the very first ; all the endeavours of mankind that professed an open enmity against it have been utterly frustrate . and whereas also those unto whom it was outwardly committed , as the jews first , and the antichristian church of apostatized christians afterwards , not only fell into opinions and practices absolutely inconsistent with it , but also built all their present and future interests on those opinions and practices ; yet none of them durst ever attempt the corrupting of one line in it , but were forced to attempt their own security , by a pretence of additional traditions , and keeping the book it self , as much as they durst , out of the hands and knowledge of all not engaged in the same interest with themselves . whence could all this proceed but from the watchful care and power of divine providence ? and it is bruitish folly not to believe , that what god doth so protect did originally proceed from himself , seeing it pleads and pretends so to do : for every wise man will take more care of a stranger , than a bastard falsly imposed on him unto his dishonour . . the design of the whole and all the parts of it hath an impress on it of divine wisdom and authority . and hereof there are two parts , first , to reveal god unto men , and secondly , to direct men to come unto the enjoyment of god. that these are the only two great concerns of our nature , of any rational being , were easy to prove , but that it is acknowledged by all those with whom i treat . now never did any book or writing in the world , any single or joynt endeavours of mankind , or invisible spirits , in the way of authority , give out a law , rule , guide , and light for all mankind universally in both these , namely , the knowledge of god , and our selves , but this book only ; and if any other , it may be , like the alcoran , did pretend in the least thereunto , it quickly discovered its own folly , and exposed it self to the contempt of all wise and considerate men . the only question is , how it hath discharged it self in this design ? for if it hath compleatly and perfectly accomplished it , it is not only evident that it must be from god , but also that it is the greatest benefit and kindness , that divine benignity and goodness ever granted unto mankind ; for without it all men universally must necessarily wander in an endless maze of uncertainties , without ever attaining light , rest , or blessedness , here or hereafter . wherefore , . as it takes on it self to speak in the name and authority of god , and delivers nothing , commands nothing , but what becomes his infinite holiness , wisdom , and goodness ; so it makes that declaration of him in his nature , being , and subsistence , with the necessary properties and acts thereof , his will , with all his voluntary actings or works , wherein we may be or are concerned , so as that we may know him aright , and entertain true notions and apprehensions of him , according to the utmost capacity of our finite , limited understanding . neither do we urge his authority in this case , but here and elsewhere resort unto the evidence of his reasonings compared with the event or matter of fact. what horrible darkness , ignorance and blindness was upon the whole world with respect unto the knowledge of god ? what confusion and debasement of our nature ensued thereon , whilst god suffered all nations to walk in their own ways , and winked at the times of their ignorance , the apostle declares at large , rom. . from the th verse to the end of the chapter . the sum is , that the only true god being become unknown to them , as the wisest of them acknowledged , acts . . and as our apostle proved against them ; the devil that murderer from the beginning , and enemy of mankind , had under various pretences substituted himself in his room , and was become the god of this world , as he is called , cor. . . and had appropriated all the religious devotion and worship of the generality of mankind unto himself ; for the things which the gentiles sacrificed , they sacrificed unto devils , and not unto god , as our apostle affirms , cor. . . and as may easily be evinced ; and i have abundantly manifested it ‖ elsewhere . it is acknowledged that some few speculative men among the heathens did seek after god in that horrid darkness wherewith they were encompassed , and laboured to reduce their conceptions and notions of his being , unto what reason could apprehend of infinite perfections , and what the works of creation and providence could suggest unto them ; but as they could never come unto any certainty or consistency of notions in their own minds , proceeding but a little beyond conjecture , as is the manner of them who seek after any thing in the dark , much less with one another , to propose any thing unto the world for the use of mankind in these things by common consent ; so they could none of them either ever free themselves from the grossest practical idolatry in worshipping the devil , the head of their apostacy from god ; nor in the least influence the minds of the generality of mankind with any due apprehensions of the divine nature : this is the subject and substance of the apostles disputation against them , rom. . in this state of things , what misery and confusion the world lived in for many ages , what an endless labyrinth of foolish slavish superstitions and idolatries it had cast it self into , i have in another * discourse particularly declared . with respect hereunto the scripture is well called by the apostle peter , a light shining in a dark place , pet. . . it gives unto all men at once a perfect , clear , steady , uniform declaration of god , his being , subsistence , properties authority , rule and actings , which evidenceth it self unto the minds and consciences of all whom the god of this world hath not absolutely blinded by the power of prejudices and lusts , confirming them in an enmity unto , and hatred of god himself . there is indeed no more required to free mankind from this horrible darkness , and enormous conceptions about the nature of god , and the worship of idols , but a sedate unprejudiced consideration of the revelation of these things in the book of the scripture . we may say therefore to all the world with our prophet , when they say unto you , seek unto them who have familiar spirits , and unto wizards that peep and mutter ; should not a people seek unto their god ? for the living , to the dead ? to the law , and to the testimony ; if they speak not according to this word , it is because there is no light in them , isa. . , . and this also plainly manifests the scripture to be of a divine original . for if this declaration of god , this revelation of himself and his will , is incomparably the greatest and most excellent benefit that our nature is capable of in this world , more needful for , and useful unto mankind than the sun in the firmament , as to the proper end of their lives and beings ; and if none of the wisest men in the world neither severally nor joyntly could attain unto themselves , or make known unto others this knowledge of god , so that we may say with our apostle , that in the wisdom of god , the world by wisdom knew not god , cor. . . and whereas those who attempted any such things , yet waxed vain in their imaginations and conjectures , so that no one person in the world dares own the regulation of his mind and understanding by their notions and conceptions absolutely , although they had all advantages of wisdom , and the exercise of reason above those , at the least the most of them , who wrote and published the books of the scripture ; it cannot with any pretence of reason be questioned whether they were not given by inspiration from god as they pretend and plead . there is that done in them which all the world could not do , and without the doing whereof all the world must have been eternally miserable , and who could do this but god ? if any one shall judge , that that ignorance of god , which was among the heathens of old , or is among the indians at this day , is not so miserable a matter as we make it ; or that there is any way to free them from it but by an emanation of light from the scripture , he dwells out of my present way upon the confines of atheism ; so that i shall not divert unto any converse with him : i shall only add , that whatever notions of truth conc●rning god and his essence there may be found in those philosophers who lived after the preaching of the gospel in the world , or are at this day to be found among the mahumetans , or other false worshippers in the world , above those of the more ancient pagans , they all derive from the fountain of the scripture , and were thence by various means traduced . . the second end of this doctrine is to direct mankind in their proper course of living unto god , and attaining that rest and blessedness whereof they are capable , and which they cannot but desire . these things are necessary to our nature , so that without them it were better not to be ; for it is better to have no being in the world , than whiles we have it always to wander , and never to act towards its proper end , seeing all that is really good unto us consists in our tendency thereunto , and our attainment of it . now as these things were never stated in the minds of the community of mankind , but that they lived in perpetual confusion ; so the enquiries of the philosophers about the chief end of man , the nature of felicity or blessedness , the ways of attaining it , are nothing but so many uncertain and fierce digladiations , wherein not any one truth is asserted , nor any one duty prescribed , that is not spoiled and vitiated by its circumstances and ends ; besides they never rose up so much as to a surmise of or about the most important matters of religion , without which it is demonstrable by reason , that it is impossible we should ever attain the end for which we are made , nor the blessedness whereof we are capable . no account could they ever give of our apostacy from god , of the depravation of our nature , of the cause , or necessary cure of it . in this lost and wandring condition of mankind the scripture presenteth it self as a light , rule and guide unto all , to direct them in their whole course unto their end , and to bring them unto the enjoyment of god ; and this it doth with that clearness and evidence as to dispel all the darkness , and put an end unto all the confusions of the minds of men , as the sun with rising doth the shades of the night , unless they wilfully shut their eyes against it , loving darkness rather than light , because their deeds are evil . for all the confusion of the minds of men to extricate themselves from , whence they found out and immixed themselves in endless questions to no purpose , arose from their ignorance of what we were originally , of what we now are , and how we came so to be , by what way or means we may be delivered or relieved , what are the duties of life , or what is required of us in order to our living to god as our chiefest end , and wherein the blessedness of our nature doth consist : all the world was never able to give an answer tolerably satisfactory unto any one of these enquiries , & yet unless they are all infallibly determined , we are not capable of the least rest or happiness above the beasts that perish . but now all these things are so clearly declared and stated in the scripture , that it comes with an evidence like a light from heaven on the minds and consciences of unprejudiced persons . what was the condition of our nature in its first creation and constitution , with the blessedness and advantage of that condition ; how we fell from it ; and what was the cause , what is the nature , and what the consequents and effects of our present depravation and apostacy from god ; how help and relief is provided for us herein by infinite wisdom , grace and bounty ; what that help is ; how we may be interested in it , and made partakers of it ; what is that system of duties , or course of obedience unto god which is required of us ; and wherein our eternal felicity doth consist : are all of them so plainly and clearly revealed in the scripture , as in general to leave mankind no ground for doubt , enquiry , or conjecture ; set aside inveterate prejudices from tradition , education , false notions into the mould whereof the mind is cast , the love of sin , and the conduct of lust , which things have an inconceivable power over the minds , souls , and affections of men ; and the light of the scripture in these things is like that of the sun at noon-day , which shuts up the way unto all further enquiry , and efficaciously necessitates unto an acquiescency in it . and in particular in that direction which it gives unto the lives of men , in order unto that obedience which they ow to god , and that reward which they expect from him , there is no instance conceivable of any thing conducing thereunto , which is not prescribed therein , nor of any thing which is contrary unto it that falls not under its prohibition . those therefore whose desire or interest it is , that the bounds and differences of good and evil should be unfixed and confounded , who are afraid to know what they were , what they are , or what they shall come unto ; who care to know neither god nor themselves , their duty nor their reward , may despise this book , and deny its divine original : others will retain a sacred veneration of it , as of the off-spring of god. . the testimony of the church may in like manner be pleaded unto the same purpose : and i shall also insist upon it , partly to manifest wherein its true nature and efficacy doth consist , and partly to evince the vanity of the old pretence , that even we also who are departed from the church of rome do receive the scripture upon the authority thereof ; whence it is further pretended , that on the same ground and reason we ought to receive whatever else it proposeth unto us . . the church is said to be the ground and pillar of truth , tim. . . which is the only text pleaded with any sobriety , to give countenance unto the assertion of the authority of the scripture with respect unto us , to depend on the authority of the church . but the weakness of a plea to that purpose from hence hath been so fully manifested by many already , that it needs no more to be insisted on . in short , it cannot be so the ground and pillar of truth , that the truth should be as it were built and rest upon it as its foundation ; for this is directly contrary to the same apostle , who teacheth us , that the church it self is built upon the foundation of the prophets and apostles , jesus christ himself being the chief corner stone , eph. . . the church cannot be the ground of truth , and truth the ground of the church in the same sense or kind . wherefore the church is the ground and pillar of truth , in that it holds up and declares the scriptures , and the things contained therein , so to be . . in receiving any thing from a church , we may consider the authority of it , or its ministry . by the authority of the church in this matter we intend no more but the weight and importance that is in its testimony , as testimonies do vary according to the worth , gravity , honesty , honour , and reputation of them by whom they are given . for to suppose an authority , properly so called , in any church , or all the churches of the world , whereon our reception of the scripture should depend , as that which gives its authority towards us , and a sufficient warranty to our faith , is a nice imagination : for the authority and truth of god stand not in need , nor are capable of any such attestation from men ; all they will admit of from the children of men is , that they do humbly submit unto them , and testify their so doing with the reasons of it . the ministry of the church in this matter is that duty of the church , whereby it proposeth and declareth the scripture to be the word of god , and that as it hath occasion to all the world. and this ministry also may be considered either formally , as 't is appointed of god unto this end , and blessed by him ; or materially , only as the thing is done , though the grounds whereon it is done , and the manner of doing it be not divinely approved . we wholly deny that we receive the scripture , or ever did , on the authority of the church of rome in any sense whatever , for the reasons that shall be mentioned immediately . but it may be granted , that together with the ministry of other churches in the world , and many other providential means of their preservation , and successive communication , we did de facto receive the scriptures by the ministry of the church of rome also , seeing they also were in the possession of them : but this ministry we allow only in the latter sense , as an actual means in subserviency unto god's providence , without respect unto any especial institution . and for the authority of the church in this case , in that sense wherein it is allowed , namely , as denoting the weight and importance of a testimony , which being strengthened by all sorts of circumstances , may be said to have great authority in it , we must be careful unto whom or what church we grant or allow it . for let men assume what names or titles to themselves they please , yet if the generality of them be corrupt or flagitious in their lives , and have great secular advantages , which they highly prize and studiously improve , from what they suppose and profess the scripture to supply them withall , be they called church , or what you please , their testimony therein is of very little value ; for all men may see that they have an earthly worldly interest of their own therein . and it will be said , that if such persons did know the whole bible to be a fable ( as one pope expressed himself to that purpose ) they would not forego the profession of it , unless they could more advantage themselves in the world another way . wherefore , whereas it is manifest unto all , that those who have the conduct of the roman church have made and do make to themselves great earthly temporal advantages , in honour , power , wealth , and reputation in the world , by their profession of the scripture , their testimony may rationally be supposed to be so far influenced by self interest , as to be of little validity . the testimony therefore which i intend , is that of multitudes of persons of unspotted reput●●ion on all other accounts in the world , free from all possibility of impeachment as unto any designed evil or conspiracy among themselves , with respect unto any corrupt end , and who having not the least secular advantage by what they testified unto , were absolutely secured against all exceptions , which either common reason or common vsage among mankind can put in unto any witness whatever . and to evidence the force that is in this consideration , i shall briefly represent , ( . ) who they were that gave and do give this testimony in some especial instances . ( . ) what they gave this testimony unto . ( . ) how or by what means they did so . and in the first place , the testimony of those by whom the several books of the scripture were written , is to be considered : they all of them severally and joyntly witnessed , that what they wrote was received by inspiration from god. this is pleaded by the apostle peter in the name of them all , pet. . , , , , , . for we have not followed cunningly devised fables , when we made known unto you the power and coming of our lord jesus christ , but were eye witnesses of his majesty . for he received from god the father , honour and glory , when there came such a voice to him from the excellent glory , this is my beloved son , in whom i am well pleased . and this voice which came from heaven we heard , when we were with him in the holy mount. we have also a more sure word of prophecy , whereunto ye do well that ye take heed , as unto a light that shineth in a dark place , until the day dawn , and the day star arise in your hearts . knowing this first , that no prophecy of the scripture is of any private interpretation . for the prophecy came not in old time by the will of man : but holy men of god spake as they were moved by the holy ghost . this is the concurrent testimony of the writers both of the old testament and the new ; namely , that as they have certain knowledg of the things they wrote , so their writing was by inspiration from god. so in particular john beareth witness unto his revelations , chap. . . chap. . . these are the true and faithful sayings of god. and what weight is to be laid hereon , is declared ; joh. . . this is that disciple which testifyeth of these things , and wrote these things , and we know that his testimony is true . he testifyed the truth of what he wrote ; but how was it known to the church there intended , ( we know that his testimony is true ) that so it was indeed ? he was not absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or one that was to be believed in meerly on his own account ; yet here it is spoken in the name of the church with the highest assurance ; and we know that his testimony is true . i answer : this assurance of theirs did not arise meerly from his moral or natural endowments or holy counsels , but from the evidence they had of his divine inspiration , whereof we shall treat afterwards . the things pleaded to give force unto this testimony in particular , are all that such a testimony is capable of , and so many as would require a large discourse by it self to propose , discuss , and confirm them . but supposing the testimony they gave , i shall in compliance whith my own design reduce the evidences of its truth unto these two considerations : ( . ) of their persons , and ( . ) of the manner of their writing . . as to their persons they were absolutely removed from all possible suspition of deceiving or being deceived . the wit of all the atheistical spirits in the world is not able to fix on any one thing , that would be a tolerable ground of any such suspition concerning the integrity of witnesses , could such a testimony be given in any other case . and surmises in things of this nature which had no pleadable ground for them , are to be looked on as diabolical suggestions , or atheistical dreams , or at best the false imaginations of weak and distempered minds . the nature and design of their work , their unconcernment with all secular interests , their unacquaintance with one another , the times and places wherein the things reported by them were done and acted , the facility of convincing them of falshood , if what they wrote in matter of fact , which is the fountain of what else they taught , in case it were not true , the evident certainty that this would have been done arising from the known desire , ability , will and interest of their adversaries so to do , had it been possible to be effected , seeing this would have secured them the victory in the conflicts wherein they were violently ingaged , and have put an immediate issue unto all that difference and uproar that was in the world about their doctrine ; their harmony among themselves without conspiracy or antecedent agreement , the miseries which they underwent , most of them without hope of releif or recompence in this world , upon the sole account of the doctrine taught by themselves , with all other circumstances innumerable that are pleadable to evince the sincerity and integrity of any witnesses whatever , do all concur to prove that they did not follow cunningly devised fables in what they declared concerning the mind and will of god as immediately from himself . to confront this evidence with bare surmizes , incapable of any rational countenance or confirmation , is only to manifest what bruitish impudence infidelity and atheism are forced to retreat unto for shelter . . their stile and manner of writing deserves a peculiar consideration . for there are impressed on it all those characters of a divine original , that can be communicated unto such an outward adjunct of divine revelation . notwithstanding the distance of the ages and seasons wherein they lived , the difference of the languages wherein they wrote , with the great variety of their parts , abilities , education and other circumstances , yet there is upon the whole and all the parts of their writing , that gravity , majesty , and authority , mixed with plainness of speech and absolute freedom from all appearance of affectation of esteem or applause , or any things else that derive from humane frailty , as must excite an admiration in all that seriously consider them . but i have at large * elsewhere insisted on this consideration . and have also in the same place shewed that there is no other writing extant in the world that ever pretended unto a divine original , as the apocriphal books under the old testament , and some fragments of spurious pieces pretended to be written in the days of the apostles , but they are , not only from their matter , but from the manner of their writing , and the plain footsteps of humane artifice and weakness therein sufficient for their own conviction , and do openly discover their own vain pretensions . so must every thing necessarily do , which being meerly humane , pretends unto an immediate derivation from god. when men have done all they can , these things will have as evident a difference between them , as there is between wheat and chaff , between real and painted fire , jer. . , . . unto the testimony of the divine writers themselves , we must add that of those who in all ages have believed in christ through their word , which is the description which the lord jesus christ giveth of his church . joh. . . this is the church , that is , those who wrote the scripture ; and those who believe in christ through their word through all ages , which beareth witness to the divine original of the scripture , and it may be added , that we know this witness is true . with these i had rather venture my faith and eternal condition , then with any society , any real or pretended church whatever . and among these there is an especial consideration to be had of those innumerable multitudes who in the primitive times witnessed this confession all the world over . for they had many advantages above us , to know the certainty of sundry matters of fact which the verity of our religion depends upon . and we are directed unto an especial regard of their testimony , which is signalized by christ himself . in the great judgment that is to be passed on the world , the first appearance is of the souls of them that were beheaded for the witness of jesus christ , and for the word of god. rev. . . and there is at present an especial regard unto them in heaven upon the account of their witness and testimony . rev. . , , . these were they who with the loss of their lives by the sword , and other ways of violence gave testimony unto the truth of the word of god. and to reduce these things unto a rational consideration , who can have the least occasion to suspect all those persons of folly , weakness , credulity , wickedness , or conspiracy among themselves , which such a diffused multitude was absolutely uncapable of ? neither can any man undervalue their testimony , but he must comply with their adversaries against them , who were known generally to be of the worst of men. and who is there that believes there is a god , and an eternal future state , that had not rather have his soul with paul than nero , with the holy martyrs than their bestial persecutors ? wherefore this suffrage and testimony , begun from the first writing of the scripture , and carried on by the best of men in all ages , and made conspicuously glorious in the primitive times of christianity , must needs be with all wise men unavoidably cogent , at least unto a due and sedate consideration of what they bare witness unto , and sufficient to scatter all such prejudices as atheism or prophaneness may raise or suggest . secondly ; what it was they gave testimony unto is duly to be considered . and this was not that the book of the scripture was good , holy , and true in all the contents of it only , but that the whole and every part of it was given by divine inspiration , as their faith in this matter is expressed , pet. . , . on this account and no other did they themselves receive the scripture , as also believe and yeild obedience unto the things contained in it . neither would they admit that their testimony was received , if the whole world would be content to allow of , or obey the scripture on any other , or lower terms . nor will god himself allow of an assent unto the scripture under any other conception , but as the word which is immediately spoken by himself . hence they who refuse to give credit thereunto , are said to bely the lord , and say it is not he , jer. . . yea to make god a liar ; joh. . . if all mankind should agree together to receive and make use of this book , as that which taught nothing but what is good , useful , and profitable to humane society ; as that which is a compleat directory unto men in all that they need to believe or do towards god , the best means under heaven to bring them to setlement , satisfaction , and assurance in the knowledg of god and themselves , as the safest guide to eternal blessedness , and therefore must needs be written and composed by persons , wise , holy , and honest above all comparison , and such as had that knowledg of god and his will as is necessary unto such an undertaking , yet all this answers not the testimony given by the church of believers in all ages unto the scriptures . it was not lawful for them , it is not for us , so to compound this matter with the world. that the whole scripture was given by inspiration from god , that it was his word , his true and faithful sayings , was that which in the first place they gave testimony unto , and we also are obliged so to do . they never pretended unto any other assurance of the things they professed , nor any other reason of their faith and obedience , but that the scripture wherein all these things are contained was given immediately from god , or was his word . and therefore they were always esteemed no less traytors to christianity who gave up their bibles to persecutors than those who denyed jesus christ. . the manner wherein this testimony was given , adds to the importance of it . for ( . ) many of them , especially in some seasons , gave it in , and with sundry miraculous operations . this our apostle pleadeth as a corroboration of the witness given by the first preachers of the gospel unto the truths of it ; heb. . . as the same was done by all the apostles together ; act. . . it must be granted that these miracles were not wrought immediately to confirm this single truth , that the scripture was given by inspiration of god. but the end of miracles is to be an immediate witness from heaven , or gods attestation to their persons and ministry by whom they were wrought . his presence with them , and approbation of their doctrine , were publickly declared by them . but the miracles wrought by the lord christ and his apostles , whereby god gave immediate testimony unto the divine mission of their persons , and infallible truth of their doctrine , might either not have been written as most of them were not , or they might have been written and their doctrine recorded in books not given by inspiration from god. besides , as to the miracles wrought by christ himself , and most of those of the apostles , they were wrought among them by whom the books of the old testament were acknowledged as the oracles of god , and before the writing of those of the new ; so that they could not be wrought in the immediate confirmation of the one or the other . neither have we any infallible testimony concerning these miracles , but the scripture it self , wherein they are recorded : whence it is necessary that we should believe the scripture to be infallibly true before we can believe on grounds infallible the miracles therein recorded to be so . wherefore i grant that the whole force of this consideration lyeth in this alone , that those who gave testimony to the scripture to be the word of god , had an attestation given unto their ministry by these miraculous operations ; concerning which we have good collateral security also . . many of them confirmed their testimony with their sufferings , being not only witnesses but martyrs in the peculiar church notion of that word , grounded on the scripture , act. . . rev. . . chap. . . so far were they from any worldly advantage by the profession they made , and the testimony they gave , as that in the confirmation of them they willingly and cheerfully underwent whatever is evil , dreadful , or destructive to humane nature in all its temporary concerns . it is therefore unquestionable that they had the highest assurance of the truth in these things which the mind of man is capable of . the management of this argument is the principal design of the apostle in the whole th chapter of the epistle to the hebrews . for having declared the nature of faith in general , namely , that it is the subsistence of things hoped for , and the evidence of things not seen , ver . . that is such an ●ssent unto and confidence of invisible things , things capable of no demonstration from sense or reason , as respects divine revelation only , whereinto alone it is resolved : for our encouragement thereunto and establishment therein , he produceth a long catalogue of those who did , suffered , and obtained great things thereby . that which he principally insists upon is the hardships , miseries , cruelties , tortures , and several sorts of deaths which they underwent ; especially from ver . . to the end . these he calleth a cloud of witnesses wherewith we are compassed about , chap. . . giving testimony unto what we do believe , that is , divine revelation ; and in an especial manner the promises therein contained , unto our encouragement in the same duty , as he there declares . and certainly what was thus testified unto by so many great , wise , and holy persons , and that in such a way and manner , hath as great an outward evidence of its truth , as any thing of that nature is capable of in this world. . they gave not their testimony casually , or on some extraordinary occasion only , or by some one solemn act , or in some one certain way , as other testimonies are given nor can be given otherwise ; but they gave their testimony in this cause , in their whole course , in all that they thought , spake , or did in the world , and in the whole disposal of their ways , lives and actions , as every true believer continueth to do at this day . for a man when he is occasionally called out to give a verbal testimony unto the divine original of the scripture , ordering in the mean time the whole course of his conversation , his hopes , designs , ayms and ends without any eminent respect or regard unto it , his testimony is of no value , nor can have any influence on the minds of sober and considerate men . but when men do manifest and evince that the declaration of the mind of god in the scripture hath a sovereign divine authority over their souls and consciences absolutely and in all things , then is their witness cogent and efficacious . there is to me a thousand times more force and weight in the testimony to this purpose of some holy persons , who universally and in all things with respect unto this world , and their future eternal condition , in all their thoughts , words , actions and ways do really experiment in themselves and express to others , the power and authority of this word of god in their souls and consciences , living , doing , suffering , and dying in peace , assurance of mind and consolation thereon , then in the verbal declaration of the most splendid numerous church in the world , who evidence not such an inward sense of its power and efficacy . there is therefore that force in the real testimony which hath been given in all ages , by all this sort of persons , not one excepted , unto the divine authority of the scripture , that it is highly arrogant for any one to question the truth of it , without evident convictions of its imposture , which no person of any tolerable sobriety did ever yet pretend unto . i shall add in the last place the consideration of that success which the doctrine derived solely from the scripture , and resolved thereinto , hath had in the world upon the minds and lives of men , especially upon the first preaching of the gospel . and two things offer themselves hereon immediately unto our consideration ; first the persons by whom this doctrine was successfully carried on in the world , and secondly the way and manner of the propagation of it . both which the scripture takes notice of in particular , as evidences of that divine power which the word was really accompanied withal . for the persons unto whom this work was committed , i mean the apostles and first evangelists , were , as to their outward condition in the world , poor , low , and every way despised ; and as unto the endowments of their minds , destitute of all those abilities and advantages which might give them either reputation or probability of success in such an undertaking . this the jews marked in them with contempt ; act. . . and the gentiles also generally despised them on the same account . as they afforded our apostle no better title than that of a babler , act. . . so for a long time they kept up the publick vogue in the world , that christianity was the religion of ideots and men illiterate . but god had another design in this order of things , which our apostle declares upon an admission of the inconsiderable meanness of them unto whom the dispensation of the gospel was committed ; cor. . . we have this treasure in earthen vessels , that the excellency of the power may be of god , and not of us . the reason why god would make use of such instruments only in so great a work was , that through their meanness his own glorious power might be more conspicuous . there is nothing more common among men , nor more natural unto them , than to admire the excellencies of those of their own race and kind , and a willingness to have all evidences of a divine supernatural power clouded and hidden from them . if therefore there had been such persons employed as instruments in this work , whose powers , abilities , qualifications , and endowments might have been probably pretended as sufficient , and the immediate causes of such an effect , there would have been no observation of the divine power or glory of god. but he who is not able to discern them in the bringing about of so mighty a work by means so disproportionate thereunto , is under the power of the unrelievable prejudices intimated by our apostle in this case , cor. . , , . secondly , the means which were to be used unto this end , namely , the subduing of the world unto the faith and obedience of the gospel , so erecting the spiritual kingdom of christ in the minds of men , who before were under the power and dominion of his adversary , must either be force and armes ; or eloquence , in plausible perswasive reasonings . and mighty works have been wrought by the one and the other of them . by the former have empires been set up and established in the world ; and the superstition of mahomet imposed on many nations . and the latter also hath had great effects on the minds of many . wherefore it might have been expected that those who had engaged themselves in so great a design and work as that mentioned , should betake themselves unto the one or other of these means and ways ; for the wit of man cannot contrive any way unto such an end , but what may be reduced unto one of these two ; seeing neither upon the principles of nature , nor on the rules of humane wisdom or policy can any other be imagined . but even both these ways were abandoned by them , and they declared against the use of either of them . for as outward force , power , and authority they had none , the use of all carnal weapons being utterly inconsistent with this work and design , so the other way of perswasive orations , of enticing words , of alluring arts and eloquence , with the like effects of humane wisdom and skill , were all of them studiously declined by them in this work , as things extremely prejudicial to the success thereof , cor. . , . but this alone , they betook themselves unto ; they went up and down preaching to jews and gentiles , that jesus christ died for our sins , and rose again according to the scriptures , cor. . , . and this they did by vertue of those spiritual gifts , which were the hidden powers of the world to come , whose nature , virtue and power others were utterly unacquainted withal . this preaching of theirs , this preaching of the cross , both for the subject , matter , and manner of it , without art , eloquence or oratory , was looked on as a marvellous foolish thing , a sweaty kind of babling , by all those who had got any reputation of learning or cunning amongst men . this our apostle at large discourseth , cor. . in this state of things , every thing was under as many improbabilities of success unto all rational conjectures as can be conceived . besides , together with the doctrine of the gospel that they preached , which was new and uncouth unto the world , they taught observances of religious worship in meetings , assemblies , or conventicles to that end , which all the laws in the world did prohibit , acts . . c. . . hereupon no sooner did the rulers and governours of the world begin to take notice of them , and what they did , but they judged that it all tended to sedition , and that commotions would ensue thereon . these things enraged the generality of mankind against them and their converts , who therefore made havock of them with incredible fury . and yet notwithstanding all these disadvantages , and against all these oppositions , their doctrine prevailed to subdue the world to the obedience thereof . and there may be added unto all these things one or two considerations from the state of things at that time in the world , which signalize the quality of this work , and manifest it to have been of god. as ( . ) that in the new testament the writers of it do constantly distribute all those with whom they had to do in this world , into jews and greeks , which we render gentiles , the other nations of the world coming under that denomination because of their preeminence on various accounts . now the jews at that time were in solidum , possessed of all the true religion that was in the world ; and this they boasted of as their priviledge , bearing up themselves with the thoughts and reputation of it every where and on all occasions ; it being at that time their great business to gain proselytes unto it , whereon also their honour and advantage did depend . the greeks on the other side were in as full a possession of arts , sciences , literature , and all that which the world calls wisdom , as the jews were of religion ; and they had also a religion received by a long tradition of their fathers from time immemorial , which they had variously cultivated and dressed with mysteries and ceremonies unto their own compleat satisfaction . besides the romans , who were the ruling part of the gentiles , did ascribe all their prosperity , and the whole raising of their stupendous empire to their gods , and the religious worship they gave unto them ; so that it was a fundamental maxim in their policy and rule , that they should prosper or decay , according as they observed or were negligent in the religion they had received . as indeed not only those who owned the true god and his providence , but before idolatry and superstition had given place unto atheism , all people did solemnly impute all their atchievements and successes unto their gods , as the prophet speaks of the caldeans , mal. . . and he who first undertook to record the exploits of the nations of the world , doth constantly assign all their good and evil unto their gods , as they were pleased or provoked . the romans in especial boasted that their religion was the cause of their prosperity ; pietate & religione atque hâc una sapientia , quòd deorum immortalium numine omnia regi gubernarique prospeximus , omnes gentes nationesque superamus , says their great oracle , orat. de har. resp. and dionysius of halicarnassus , a great and wise historian , giving an account of the religion of the romans , and the ceremonies of their worship , affirms , that he doth it unto this end , that those who have been ignorant of the roman piety , should cease to wonder at their prosperity and successes in all their wars , seeing by reason of their religion they had the gods always propitious and succourable unto them . antiq. rom. lib. . the consideration hereof made them so obstinate in their adherence unto their present religion , that when after many ages and hundreds of years , some books of numa their second king , and principal establisher of their common-wealth , were occasionally found , instead of paying them any respect , they ordered them to be burnt , because one who had perused them , took his oath that they were contrary to their present worship and devotion . and this was that , which upon the declension of their empire after the prevalency of the christian religion , those who were obstinate in their paganism reflected severely upon the christians ; the relinquishment of their old religion they fiercely avowed to be the cause of all their calamities . in answer unto which calumny principally austin wrote his excellent discourse , de civitate dei. in this state of things the preachers of the gospel come among them , and not only bring a new doctrine , under all the disadvantages before mentioned , and moreover that he who was the head of it was newly crucified by the present powers of the earth for a malefactor ; but also such a doctrine as was expresly to take away the religion from the jews , and the wisdom from the greeks , and the principal maxim of polity from the romans , whereon they thought they had raised their empire . it were easy to declare how all those sects were ingaged in worldly interest , honour , reputation , principles of safety , to oppose , decry , condemn , and reject this new doctrine . and if a company of sorry craftsmen were able to fill a whole city with tumult and uprore against the gospel , as they did when they apprehended it would bring in a decay of their trade , acts . what can we think was done in all the world , by all those who were ingaged and enraged by higher provocations ? it was as death to the jews to part with their religion , both on the account of the conviction they had of its truth , and the honour they esteem'd to accrew to themselves thereby . and for the greeks to have all that wisdom , which they and their forefathers had been labouring in for so many generations , now to be all rejected as an impertinent foolery by the sorry preachments of a few illiterate persons ; it raised them unto the highest indignation . and the romans were wise enough to secure the fundamental maxim of their state. wherefore the world seemed very sufficiently fortified against the admission of this new and strange doctrine , on the terms whereon it was proposed . there can be no danger sure that ever it should obtain any considerable progress : but we know that things fell out quite otherwise ; religion , wisdom and power , with honour , profit , interest , reputation , were forced all to give way to its power and efficacy . . the world was at that time in the highest enjoyment of peace , prosperity and plenty , that ever it attained from the entrance of sin ; and it is known how from all these things are usually made provision for the flesh , to fulfil the lusts thereof . whatever the pride , ambition , covetousness , sensuality of any persons could carry them forth to lust after , the world was full of satisfactions for . and most men lived as in the eager pursuit of their lusts , so in a full supply of what they did require . in this condition the gospel is preached unto them , requiring at once , and that indispensibly , a renunciation of all those worldly lusts , which before had been the salt of their lives . if men designed any compliance with it , or interest in it , all their pride , ambition , luxury , covetousness , sensuality , malice , revenge , must all be mortified and rooted up . had it only been a new doctrine and religion , declaring that knowledge and worship of god which they never heard of before , they could not but be very wary in giving it entertainment ; but when withal it required at the first instant , that for its sake they should pull out their right eyes , and cut off their right hands , to part with all that was dear and useful unto them , and which had such a prevalent interest in their minds and affections , as corrupt lusts are known to have ; this could not but invincibly fortify them against its admittance . but yet this also was forced to give place , and all the fortifications of satan therein was by the power of the word cast to the ground , as our apostle expresseth it , cor. . , . where he gives an account of that warfare , whereby the world was subdued to christ by the gospel . now a man , that hath a mind to make himself an instance of conceited folly and pride , may talk as though there was in all this no evidence of divine power giving testimony to the scripture , and the doctrine contained in it , but the characters of it are so legible unto every modest and sedate prospect , that they leave no room for doubt or haesitation . but the force of the whole argument is liable unto one exception of no small moment , which must therefore necessarily be taken notice of and removed . for whereas we plead the power , efficacy and prevalency of the gospel in former days , as a demonstration of its divine original , it will be enquired , whence it is , that it is not still accompanied with the same power , nor doth produce the same effects . for we see the profession of it is now confined to narrow limits , in comparison of what it formerly extended it self unto ; neither do we find that it gets ground any where in the world , but is rather more and more straitned every day . wherefore either the first prevalency that is asserted unto it , and argued as an evidence of its divinity , did indeed proceed from some other accidental causes in an efficacious though unseen concurrence , and was not by an emanation of power from it self ; or the gospel is not at present what it was formerly , seeing it hath not the same effect upon , or power over the minds of men , as that had of old . we may therefore suspend the pleading of this argument from what was done by the gospel formerly , lest it reflect disadvantage upon what we profess at present . answ. . whatever different events may fall out in different seasons , yet the gospel is the same as ever it was from the beginning . there is not another book , containing another doctrine , crept into the world instead of that once delivered unto the saints . and whatever various apprehensions men may have through their weakness or prejudices concerning the things taught therein , yet are they in themselves absolutely the same that ever they were , and that without the loss or change of a material word or syllable in the manner of their delivery . this i have proved elsewhere , and it is a thing capable of the most evident demonstration . wherefore whatever entertainment this gospel meets withal at present in the world , its former prevalency may be pleaded in justification of its divine original . . the cause of this event lyeth principally in the soveraign will and pleasure of god. for although the scripture be his word , and he hath testified it so to be by his power , put forth and exerted in dispensations of it unto men , yet is not that divine power included or shut up in the letter of it , so that it must have the same effect where ever it comes . we plead not that there is absolutely in its self , its doctrine , the preaching or preachers thereof , such a power , as it were naturally and physically to produce the effects mentioned . but it is an instrument in the hand of god unto that work which is his own , and he puts forth his power in it , and by it , as it seems good unto him . and if he doth at any time so put forth his divine power in the administration of it , or in the use of this instrument , as that the great worth and excellency of it shall manifest it self to be from him , he giveth a sufficient attestation of it . wherefore the times and seasons of the prevalency of the gospel in the world are in the hand and at the sovereign disposal of god. and as he is not obliged ( for who hath known the mind of the lord , or who hath been his counsellor ? ) to accompany it with the same power at all times and seasons ; so the evidence of his own power going along with it at any time whiles under an open claim of a divine original , is an uncontroulable approbation of it . thus at the first preaching of the word , to fullfil the promises made unto the fathers from the foundation of the world , to glorify his son jesus christ , and the gospel it self which he had revealed , he put forth that effectual divine power in its administration , whereby the world was subdued unto the obedience of it . and the time will come when he will revive the same work of power and grace to retrieve the world into a subjection to jesus christ. and although he doth not in these latter ages cause it to run and prosper among the nations of the world , who have not as yet received it as he did formerly , yet considering the state of things at present among the generality of mankind , the preservation of it in that small remnant by whom it is obeyed in sincerity , is a no less glorious evidence of his presence with it , and care over it , than was its eminent propagation in days of old . . the righteousness of god is in like manner to be considered in these things . for whereas he had granted the inestimable priviledge of his word unto many nations , they through their horrible ingratitude and wickedness detained the truth in vnrighteousness ; so that the continuance of the gospel among them was no way to the glory of god , no nor yet unto their own advantage . for neither nations nor persons will ever be advantaged by an outward profession of the gospel , whilst they live in a contradiction and disobedience to its precepts ; yea nothing can be more pernicious to the souls of men. this impiety god is at this day revenging on the nations of the world , having utterly cast off many of them from the knowledg of the truth , and given up others unto strong delusions , to believe lies , though they retain the scriptures and outward profession of christianity . how far he may proceed in the same way of righteous vengeance towards other nations also , we know not , but ought to tremble in the consideration of it . when god first granted the gospel unto the world , although the generality of mankind had greatly sinned against the light of nature , and had rejected all those supernatural revelations that at any time had been made unto them ; yet had they not sinned against the gospel it self , nor the grace thereof . it pleased god therefore to wink at , and pass over that time of their ignorance , so as that his justice should not be provoked by any of their former sins , to with-hold the efficacy of his divine power in the administration of the gospel from them , whereby he called them to repentance . but now after that the gospel hath been sufficiently tendred unto all nations , and hath , either as unto its profession , or as unto its power with the obedience that it requires , been rejected by the most of them ; things are quite otherwise stated . it is from the righteous judgment of god , revenging the sins of the world against the gospel it self , that so many nations are deprived of it , and so many left obstinate in its refusal . wherefore the present state of things doth no way weaken or prejudice the evidence given unto the scripture by that mighty power of god , which accompanied the administration of it in the world. for what hath since fallen out , there are secret reasons of sovereign wisdom , and open causes in divine justice , whereunto it is to be assigned . these things i have briefly called over , and not as though they were all of this kind that may be pleaded , but only to give some instance of those external arguments , whereby the divine authority of the scripture may be confirmed . now these arguments are such as are able of themselves to beget in the minds of men , sober , humble , intelligent , and unprejudiced , a firm opinion , judgment and perswasion , that the scripture doth proceed from god. where persons are prepossessed with invincible prejudices contracted by a course of education , wherein they have imbibed principles opposite and contrary thereunto , and have increased and fortified them by some fixed and hereditary enmity against all those whom they know to own the divinity of the scripture , as it is with mahometans , aud some of the indians ; these arguments it may be will not prevail immediately to work nor effect their assent . it is so with respect unto them also , who out of love unto , and delight in those ways of vice , sin , and wickedness , which are absolutely and severely condemned in the scripture , without the least hope of a dispensation unto them that continue under the power of them , who will not take these arguments into due consideration . such persons may talk and discourse of them , but they never weigh them seriously according as the importance of the cause doth require . for if men will examine them as they ought , it must be with a sedate judgment , that their eternal condition depends upon a right determination of this enquiry . but for those who can scarce get liberty from the service and power of their lusts , seriously to consider what is their condition , or what it is like to be ; it is no wonder if they talk of these things after the manner of these days , without any impression on their minds and affections , or influence on the practical understanding . but our enquiry is after what is a sufficient evidence for the conviction of rational and unprejudiced persons , and the defeating of objections to the contrary , which these and the like arguments do every way answer . some think fit here to stay , that is , in these or the like external arguments , or rational motives of faith , such as render the scriptures so credible , as that it is an unreasonable thing not to assent unto them . that certainty which may be attained on these arguments and motives , is ( as they say ) the highest which our minds are capable of with respect unto this object , and therefore includes all the assent which is required of us unto this proposition , that the scriptures are the word of god ; or all the faith whereby we believe them so to be . when i speak of these arguments , i intend not them alone which i have insisted on , but all others also of the same kind , some whereof have been urged and improved by others with great diligence ; for in the variety of such arguments as offer themselves in this cause , every one chooseth out what seems to him most cogent , & some amass all that they can think on . now these arguments with the evidence tendred in them are such , as nothing but perverse prejudice can detain men from giving a firm assent unto . and no more is required of us , but that according to the motives that are proposed unto us , and the arguments used to that purpose , we come unto a judgment and perswasion , called a moral assurance of the truth of the scripture , and endeavour to yield obedience unto god accordingly . and it were to be wished that there were more than it is feared there are , who were really so affected with these arguments and motives . for the truth is , tradition and education practically bear the whole sway in this matter . but yet when all this is done , it will be said , that all this is but a meer natural work , whereunto no more is required , but the natural exercise and acting of our own reason and understanding ; that the arguments and motives used , though strong , are humane and fallible , and therefore the conclusion we make from them is so also , and wherein we may be deceived ; that an assent grounded and resolved into such rational arguments only , is not faith in the sense of the scripture ; in brief , that it is required that we believe the scriptures to be the word of god with faith divine and supernatural , which cannot be deceived . two things are replyed hereunto . . that where the things believed are divine and supernatural , so is the faith whereby we believe them , or give our assent unto them . let the motives and arguments whereon we give our assent be of what kind they will , so that the assent be true and real , and the things believed be divine and supernatural , the faith whereby we believe them is so also . but this is all one , as if in things natural a man should say , our sight is green when we see that which is so , and blew when we see that which is blew . and this would be so in things moral , if the specification of acts were from their material objects ; but it is certain that they are not of the same nature always with the things they are conversant about , nor are they changed thereby from what their nature is in themselves , be it natural or supernatural , humane or divine . now things divine are only the material object of our faith , as hath been shewed before ; and by an enumeration of them do we answer unto the question , what is it that you do believe ? but it is the formal object or reason of all our acts from whence they are denominated , or by which they are specified . and the formal reason of our faith , assent or believing , is that which prevails with us to believe , and on whose account we do so , wherewith we answer unto that question , why do you believe ? if this be humane authority , arguments highly probable , but absolutely fallible , motives cogent , but only to beget a moral perswasion , whatever we do believe thereon , our faith is humane , fallible , and a moral assurance only . wherefore it is said ▪ . that this assent is sufficient , all that is required of us , and contains in it all the assurance which our minds are capable of in this matter . for no further evidence nor assurance is in any case to be enquired after than the subject matter will bear . and so is it in this case , where the truth is not exposed to sense , nor capable of a scientifical demonstration , but must be received upon such reasons and arguments , as carry it above the highest probability , though they leave it beneath science or knowledge , or infallible assurance ; if such a perswasion of mind there be . but yet i must needs say , that although those external arguments , whereby learned and rational men have proved or may yet further prove the scripture to be a divine revelation given of god , and the doctrine contained in it to be a heavenly truth , are of singular use for the strengthening of the faith of them that do believe , by relieving the mind against temptations and objections that will arise to the contrary , as also for the conviction of gainsayers ; yet to say that they contain the formal reason of that assent , which is required of us unto the scripture as the word of god , that our faith is the effect and product of them , which it rests upon and is resolved into , is both contrary to the scripture , destructive of the nature of divine faith , and exclusive of the work of the holy ghost in this whole matter . vvherefore i shall do these two things before i proceed to our principal argument designed . ( . ) i shall give some few reasons , proving that the faith whereby we believe the scripture to be the word of god is not a meer firm moral perswasion , built upon external arguments and motives of credibility ; but is divine and supernatural , because the formal reason of it is so also . ( . ) i shall shew what is the nature of that faith , whereby we do or ought to believe the scripture to be the word of god ; what is the work of the holy spirit about it , and what is the proper object of it . in the first i shall be very brief , for my design is to strengthen the faith of all , and not to weaken the opinions of any . divine revelation is the proper object of divine faith. with such faith we can believe nothing but what is so , and what is so can be received no otherwise by us . if we believe it not with divine faith , we believe it not at all . such is the scripture as the word of god every where proposed unto us ; and we are required to believe , that is , first to believe it so to be , and then to believe the things contained in it . for this proposition , that the scripture is the word of god , is a divine revelation , and so to be believed . but god no where requires nor ever did , that we should believe any divine revelation upon such grounds , much less on such grounds and motives only . they are left unto us as consequential unto our believing , to plead with others in behalf of what we profess , and for the justification of it unto the world. but that which requires our faith and obedience unto in the receiving of divine revelations , whether immediately given and declared , or as recorded in the scripture , is his own authority and veracity , i am the lord , the high and lofty one. thus saith the lord. to the law and to the testimony . this is my son , hear him . all scripture is given by inspiration from god. believe the lord and his prophets . this alone is that which he requires us to resolve our faith into . so when he gave unto us the law of our lives , the eternal and unchangeable rule of our obedience unto him in the ten commandments , he gives no other reason to oblige us thereunto , but this only , i am the lord thy god. the sole formal reason of all our obedience is taken from his own nature and our relation unto him . nor doth he propose any other reason why we should believe him , or the revelation which he makes of his mind and will. and our faith is part of our obedience , the root , and principal part of it ; therefore the reason of both is the same . neither did our lord jesus christ nor his apostles ever make use of such arguments or motives for the ingenerating of faith in the minds of men ; nor have they given directions for the use of any such arguments to this end and purpose . but when they were accused to have followed cunningly devised fables , they appealed unto moses and the prophets , to the revelations they had themselves received , and those that were before recorded . it is true they wrought miracles in confirmation of their own divine mission , and of the doctrine which they taught . but the miracles of our saviour were all of them wrought amongst those who believed the whole scripture then given to be the word of god ; and those of the apostles were before the writings of the books of the new testament . their doctrine therefore materially considered , and their warranty to teach it , was sufficiently yea abundantly confirmed by them . but divine revelation formally considered , and as written , was left upon the old foundation of the authority of god who gave it . no such method is prescribed , no such example is proposed unto us in the scripture , to make use of these arguments and motives for the conversion of the souls of men unto god , and the ingenerating of faith in them . yea in some cases the use of such means is decryed as unprofitable , and the sole authority of god , putting forth his power in and by his word , is appealed unto , cor. . , , . chap. . , . cor. . . but yet in a way of preparation subservient unto the receiving the scripture as the word of god , and for the defence of it against gainsayers and their objections , their use hath been granted and proved . but from first to last in the old and new testament the authority and truth of god are constantly and uniformly proposed as the immediate ground and reason of believing his revelations ; nor can it be proved that he doth accept or approve of any kind of faith or assent , but what is built thereon and resolved thereinto . the sum is , we are obliged in a way of duty , to believe the scriptures to be a divine revelation , when they are ministerially or providentially proposed unto us , whereof afterwards . the ground whereon we are to receive them is the authority and veracity of god speaking in them ; we believe them because they are the word of god. now this faith whereby we so believe is divine and supernatural , because the mal reason of it is so , namely gods truth and authority . wherefore we do not , nor ought to believe the scripture as highly probable , or with a moral perswasion and assurance built upon arguments absolutely fallible , and humane only . for if this be the formal reason of faith , namely , the veracity and authority of god , if we believe not with faith divine and supernatural , we believe not at all . . the moral certainty treated of , is a meer effect of reason . there is no more required unto it , but that the reasons proposed for the assent required , be such as the mind judgeth to be convincing and prevalent ; whence an inferiour kind of knowledge , or a firm opinion , or some kind of perswasion , which hath not yet gotten an intelligible name , doth necessarily ensue . there is therefore on this supposition no need of any work of the holy ghost , to enable us to believe , or to work faith in us ; for no more is required herein but what necessarily ariseth from a naked exercise of reason . if it be said , that the enquiry is not about what is the work of the spirit of god in us ; but concerning the reasons and motives to believing that are proposed unto us . i answer , it is granted ; but that we urge herein is , that the act which is exerted on such motives , or the perswasion which is begotten in our minds by them is purely natural , and such as requires no especial work of the holy ghost in us for the effecting of it . now this is not faith , nor can we be said in the scripture sense to believe thereby , and so in particular not the scriptures to be the word of god. for faith is the gift of god , and is not of our selves , ephes . . it is given unto some on the behalf of christ , phil. . . and not unto others , mat. . . chap. . . but this assent on external arguments and motives is of our selves , equally common and exposed unto all . no man can say that jesus is the lord , but by the holy ghost , cor. . . but he who believeth the scripture truly , aright , and according to his duty , doth say so . no man cometh to christ , but he that hath heard and learned of the father , john . . and as this is contrary to the scripture , so it is expresly condemned by the ancient church ; particularly by the second arausican council , can. . . si quis sicut augmentum ita etiàm initium fidei , ipsumque credulitatis affectum , non per gratiae donum , id est , per inspirationem spiritus sancti , corrigentem voluntatem nostram ab infidelitate ad fidem , ab impietate ad pietatem , sed naturalitèr nobis inesse dicit , apostolicis dogmatibus adversarius approbatur . and plainly , can. . si quis per naturae vigorem bonum aliquod quod ad salutem pertinet vitae eternae cogitare ut expedit , aut eligere , sive salutari , id est , evangelicae praedicaiioni consentire posse affirmat absque illumi natione et inspiratione spiritus sancti , qui dat omnibus suavitatem consentiendo et credendo veritati , haeretico fallitur spiritu . it is still granted that the arguments intended ( that is all of them which ar true indeed , and will endure a strict examination , for some are frequently made use of in this cause which will not endure a trial ) are of good use in their place and unto their proper end ; that is to beget such an assent unto the truth as they are capable of effecting . for although this be not that which is required of us in a way of duty , but inferior to it , yet the mind is prepared and disposed by them unto the receiving of the truth in its proper evidence . . our assent can be of no other nature than the arguments and motives whereon it is built , or by which it is wrought in us , as in degree it cannot exceed their evidence . now these arguments are all humane and fallible ; exalt them unto the greatest esteem possible , yet because they are not demonstrations , nor do necessarily beget a certain knowledg in us ( which indeed if they did , there were no room left for faith or our obedience therein ) they produce an opinion only , though in the highest kind of probability , and firm against objections . for we will allow the utmost assurance that can be claimed upon them . but this is exclusive of all divine faith as to any article , thing , matter or object to be believed . for instance ; a man professeth that he believes jesus christ to be the son of god. demand the reason why he doth so , and he will say ; because god who cannot lie , hath revealed and declared him so to be , proceed yet further and ask him , where or how god hath revealed and declared this so to be ? and he will answer , in the scripture , which is his word ; enquire now further of him , which is necessary , wherefore he believes this scripture to be the word of god , or an immediate revelation given out from him ; for hereunto we must come and have somewhat that we may ultimately rest in , excluding in its own nature all further enquiries , or we can have neither certainty , nor stability in our faith. on this supposition his answer must be , that he hath many cogent arguments that render it highly propable so to be , such as have prevailed with him to judg it so to be , and whereon he is fully perswaded , as having the highest assurance hereof that the matter will bear , and so doth firmly believe them to be the word of god. yea but it will be replied , all these arguments are in their kind or nature humane , and therefore fallible , such as it is possible they may be false ; for every thing may be so that is not immediately from the first essential verity . this assent therefore unto the scriptures as the word of god is humane , fallible , and such as wherein we may be deceived . and our assent unto the things revealed , can be of no other kind than that we give unto the revelation it self . for thereinto it is resolved , and thereunto it must be reduced ; these waters will rise no higher than their fountain . and thus at length we come to believe jesus christ to be the son of god with a faith humane and fallible , and which at last may deceive us ; which is to receive the word of god as the word of men , and not as it is in truth the word of god , contrary to the apostle , thes. . . wherefore , . if i believe the scripture to be the word of god with an humane faith only , i do no otherwise believe whatever is contained in it , which overthrows all faith properly so called . and if i believe what is contained in the scripture with faith divine and supernatural , i cannot but by the same faith believe the scripture it self , which removes the moral certainty treated of out of our way . and the reason of this is , that we must believe the revelation , and the things revealed with the same kind of faith , or we bring confusion on the whole work of believing . no man living can distinguish in his experience between that faith , wherewith he lieves the scripture , and that wherewith he believes the doctrine of it , or the things contained in it ; nor is there any such distinction or difference intimated in the scripture it self ; but all our believing is absolutely resolved into the authority of god revealing . nor can it be rationally apprehended that our assent unto the things revealed , should be of a kind and nature superior unto that which we yield unto the revelation it self . for let the arguments which it is resolved into be never so evident and cogent , let the assent it self be as firm and certain as can be imagined , yet is it humane still , and natural , and therein is inferior unto that which is divine and supernatural . and yet on this supposition that which is of a superior kind and nature is wholly resolved into that which is of an inferior , and must be take it self on all occasions thereunto for relief and confirmation . for the faith whereby we believe jesus christ to be the son of god , is on all occasions absolutely melted down into that whereby we believe the scriptures to be the word of god. but none of these things are my present especial design , and therefore i have insisted long enough upon them . i am not enquiring what grounds men may have to build an opinion , or any kind of humane perswasion upon , that the scriptures are the the word of god , no nor yet how we may prove or maintain them so to be unto gainsayers ; but what is required hereunto that we may believe them to be so with faith divine and supernatural , and what is the work of the spirit of god therein . but it may be further said , that these external arguments and motives are not of themselves , and considered separately from the doctrine which they testify unto , the sole ground and reason of our believing . for if it were possible that a thousand arguments of a like cogency with them were offered to confirm any truth or doctrine , if it had not a divine worth and excellency in it self , they could give the mind no assurance of it . wherefore it is the truth it self , or doctrine contained in the scripture which they testify unto , that animates them and gives them their efficacy . for there is such a majesty , holiness , and excellency in the doctrine of the gospel , and moreover such a suitableness in them unto unprejudiced reason , and such an answerableness unto all the rational desires and expectations of the soul , as evidence their procedure from the fountain of infinite wisdom and goodness . it cannot but be conceived impossible that such excellent , heavenly mysteries , of such use and benefit unto all mankind , should be the product of any created industry . let but a man know himself , his state and condition in any measure , with a desire of that blessedness which his nature is capable of , and which he cannot but design ; when the scripture is proposed unto him in the ministry of the church , attested by the arguments insisted on , there will appear unto him in the truths and doctrines of it , or in the things contained in it , such an evidence of the majesty and authority of god , as will prevail with him to believe it to be a divine revelation . and this perswasion is such , that the mind is established in its assent unto the truth , so as to yield obedience unto all that is required of us . and whereas our belief of the scripture is in order only to the right performance of our duty , or all that obedience which god expecteth from us , our minds being guided by the precepts and directions , and duly influenced by the promises and threatnings of it thereunto , there is no other faith required of us but what is sufficient to oblige us unto that obedience . this being , so far as i can apprehend , the substance of what is by some learned men proposed and adhered unto , it shall be briefly examined . and i say here as on other occasions , that i should rejoyce to see more of such a faith in the world , as would effectually oblige men unto obedience out of a conviction of the excellency of the doctrine & the truth of the promises and threatnings of the word , though learned men should never agree about the formal reason of faith. such notions of truth , when most diligently inquired into , are but as sacrifice compared with obedience . but the truth it self is also to be enquired after diligently . this opinion therefore either supposeth what we shall immediatly declare , namely , the necessity of an internal effectual work of the holy spirit in the illumination of our minds , so enabling us to believe with faith divine and supernatural , or it doth not . if it doth , it will be found , as i suppose , for the substance of it to be co-incident with what we shall afterwards assert and prove to be the formal reason of believing . however as it is usually proposed , i cannot absolutely comply with it , for these two reasons among others . . it belongs unto the nature of faith , of what sort soever it be , that it be built on and resolved into testimony . this is that which distinguisheth it from any other conception , knowledge , or assent of our minds , on other reasons and causes . and if this testimony be divine , so is that faith whereby we give assent unto it , on the part of the object . but the doctrines contained in the scripture , or the subject matter of the truth to be believed , have not in them the nature of a testimony , but are the material not formal objects of faith , which must always differ . if it be said that these truths or doctrines do so evidence themselves to be from god , as that in and by them we have the witness and authority of god himself proposed unto us , to resolve our faith into , i will not further contend about it ; but only say that the authority of god , and so his veracity , do manifest themselves primarily in the revelation it self , before they do so in the things revealed , which is that we plead for . . the excellency of the doctrine or things revealed in the scriptures respects not so much the truth of them in speculation , as their goodness and suitableness unto the souls of men , as to their present condition and eternal end. now things under that consideration respect not so much faith , as spiritual sense and experience . neither can any man have a due apprehension of such a goodness suitable unto our constitution and condition , with absolute usefulness in the truth of the scripture , but on a supposition of that antecedent assent of the mind unto them , which is believing ; which therefore cannot be the reason why we do believe . but if this opinion proceed not upon the aforesaid supposition ( immediately to be proved ) but requires no more unto our satisfaction in the truth of the scripture and assent thereon , but the due exercise of reason , or the natural faculties of our minds about them when proposed unto us , then i suppose it to be most remote from the truth , and that amongst many other reasons , for these that ensue . . on this supposition the whole work of believing would be a work of reason . be it so , say some , nor is it meet it should be otherwise conceived . but if so , then the object of it must be things so evident in themselves and their own nature , as that the mind is as it were compelled by that evidence unto an assent , and cannot do otherwise . if there be such a light and evidence in the things themselves with respect unto our reason in the right use and exercise of it , then is the mind thereby necessitated unto its assent ; which both overthrows the nature of faith , substituting an assent upon natural evidence in the room thereof , and is absolutely exclusive of the necessity or use of any work of the holy ghost in our believing , which sober christians will scarce comply withal . . there are some doctrines revealed in the scripture , and those of the most importance that are so revealed , which concern and contain things so above our reason , that without some previous supernatural dispositions of mind , they carry in them no evidence of truth unto meer reason , nor of suitableness unto our constitution and end. there is required unto such an apprehension both the spiritual elevation of the mind by supernatural illumination , and a divine assent unto the authority of the revelation thereon , before reason can be so much as satisfied in the truth and excellency of such doctrines . such are those concerning the holy trinity , or the subsistence of one singular essence in three distinct persons ; the incarnation of the son of god ; the resurrection of the dead and sundry other that are the most proper subjects of divine revelation . there is an heavenly glory in some of these things , which as reason can never throughly apprehend because it is finite and limited , so as 't is in us by nature , it can neither receive them , nor delight in them as doctrinally proposed unto us , with all the aids and assistance before mentioned . flesh and blood reveals not these thisgs unto our minds , but our father which is in heaven . nor doth any man know these mysteries of the kingdom of god , but he unto whom it is given ; nor do any learn these things aright , but those that are taught of god. . take our reason singly without the consideration of divine grace and illumination , and it is not only weak and limited , but depraved and corrupted . and the carnal mind cannot subject it self unto the authority of god in any supernatural revelation whatever . wherefore the truth is , that the doctrines of the gospel , which are purely and absolutely so , are so far from having a convincing evidence in themselves of their divine truth , excellency and goodness , unto the reason of men as unrenewed by the holy ghost , as that they are foolishness and most undesirable unto it , as i have elsewhere proved at large ▪ we shall therefore proceed . there are two things considerable with respect unto our believing the scriptures to be the word of god in a due manner , or according to our duty . the first respects the subject , or the mind of man , how it is enabled thereunto ; the other the object to be believed , with the true reason why we do believe the scripture with faith divine and supernatural . the first of these must of necessity fall under our consideration herein , as that without which , what ever reasons , evidences or motives are proposed unto us , we shall never believe in a due manner . for whereas the mind of man , or the minds of all men are by nature depraved , corrupt , carnal , and enmity against god ; they cannot of themselves , or by virtue of any innate ability of their own , understand or assent unto spiritual things in a spiritual manner , which we have sufficiently proved and confirmed before . wherefore that assent which is wrought in us by meer external arguments , consisting in the rational conclusion and judgment which we make upon their truth and evidence , is not that faith wherewith we ought to believe the word of god. wherefore that we may believe the scriptures to be the word of god according to our duty , as god requireth it of us , in an useful , profitable , and saving manner , above and beyond that natural humane faith and assent which is the effect of the arguments and motives of credibility , before insisted on , with all others of the like kind , there is and must be wrought in us by the power of the holy ghost faith supernatural and divine , whereby we are enabled so to do , or rather whereby we do so . this work of the spirit of god , as it is distinct from , so in order of nature it is antecedent unto all divine objective evidence of the scriptures being the word of god , or the formal reason moving us to believe it ; wherefore without it whatever arguments or motives are proposed unto us , we cannot believe the scriptures to be the word of god in a due manner , and as it is in duty required of us . some , it may be , will suppose these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and impertinent unto our present purpose . for while we are enquiring on what grounds we believe the scripture to be the word of god , we seem to fly to the work of the holy ghost in our own minds , which is irrational . but we must not be ashamed of the gospel , nor of the truth of it , because some do not understand , or will not duly consider what is proposed . it is necessary , that we should return unto the work of the holy spirit , not with peculiar respect unto the scriptures that are to be believed , but unto our own minds and that faith wherewith they are to be believed . for it is not the reason , why we believe the scriptures , but the power whereby we are enabled so to do , which at present we enquire after . . that the faith whereby we believe the scripture to be the word of god , is wrought in us by the holy ghost , can be denied only on two principles or suppositions . ( . ) that it is not faith divine and supernatural whereby we believe them so to be , but only we have other moral assurance thereof . ( . ) that this faith divine and supernatural is of our selves , and is not wrought in us by the holy ghost . the first of these hath been already disproved , and shall be further evicted afterwards ; and it may be they are very few who are of that judgment . for generally whatever men suppose the prime object , principal motive , and formal reason of that faith to be , yet that it is divine and supernatural they all acknowledg . and as to the second what is so , 't is of the operation of the spirit of god. for to say it is divine and supernatural , is to say that it is not of our selves , but that it is the grace and gift of the spirit of god , wrought in us by his divine and supernatural power . and those of the church of rome , who would resolve our faith in this matter objectively into the authority of their church , yet subjectively acknowledge the work of the holy spirit ingenerating faith in us , and that work to be necessary to our believing the scripture in a due manner . externae omnes & humanae persuasiones non sunt satis ad credendum , quantumcunque ab hominibus competenter ea quae sunt fidei proponantur . sed necessaria est insuper causa interior , hoc est divinum quoddam lumen incitans ad credendum , & oculi quidam interni dei beneficio ad videndum dati , saith canus , loc. theol. lib. . cap. . nor is there any of the divines of that church which dissent herein . we do not therefore assert any such divine formal reoson of believing as that the mind should not stand in need of supernatural assistance enabling it to assent thereunto . nay we affirm that without this there is in no man any true faith at all , let the arguments and motives whereon he believes be as forcible and pregnant with evidence as can be imagined . it is in this case as in things natural ; neither the the light of the sun , nor any perswasive arguments unto men to look up unto it , will enable them to discern it , unless they are endued with a due visive faculty . and this the scripture is express in beyond all possibility of contradiction . neither is it that i know of , by any as yet in express terms denied . for indeed that all which is properly called faith with respect unto divine revelation , and is acceptted with god as such , is the work of the spirit of god in us , or is bestowed on us by him , cannot be questioned by any who own the gospel . i have also proved it elsewhere so fully and largly as that i shall give it at present no other confirmation , but what will necessarily fall in with the description of the nature of that faith whereby we do believe , and the way or manner of its being wrought in us . the work of the holy ghost unto this purpose consists in the saving illumination of the mind , and the effect of it is a supernatural light , whereby the mind is renewed , see rom. . . ephes. . , . chap. . , , , . it is called an heart to understand , eyes to see , ears to hear , deut. . . the opening of the eyes of our vunderstanding , ephes. . . the giving of an vnderstanding , john . . hereby we are enabled to discern the evidences of the divine original and authority of the scripture that are in it self , as well as assent unto the truth contained in it ; and without it we cannot do so . for the natural man receives not the things of the spirit of god , for they are foolishness unto him , neither can be know them because they are spiritually discerned , cor. . . and unto this end it is written in the prophets , that we shall be all taught of god , john . . that there is a divine and heavenly excellency in the scripture , cannot be denied by any , who on any grounds or motives whatever do own its divine original . for all the works of god do set forth his praise , and it is impossible that any thing should proceed immediately from him , but that there will be express characters of divine excellencies upon it ; and as to the communication of these characters of himself , he hath magnified his word above all his name . but these we cannot discern be they in themselves never so illustrious , without the effectual communication of the light mentioned unto our minds ; that is without divine supernatural illumination . herein he who commanded light to shine out of darkness , shineth into our hearts the knowledg of the glory of god , in the face of jesus christ , cor. . . he irradiates the mind with a spiritual light , whereby it is enabled to discern the glory of spiritual things : this they cannot do in whom the god of this world hath blinded the eyes of them that believe not , lest the light of the glorious gospel of christ , who is the image of god should shine into them , v. . those who are under the power of their natural darkness and blindness , especially where there are in them also superadded prejudices begotten and increased by the craft of satan , as there are in the whole world of unbelievers , cannot see nor discern that divine excellency in the scripture , without an apprehension whereof no man can believe it a right to be the word of god. such persons may assent unto the truth of the scripture and its divine original , upon external arguments and rational motives , but believe it with faith divine and supernatural on those arguments and motives only , they cannot . there are two things which hinder or disenable men from believing with faith divine and supernatural , when any divine revelation is objectively proposed unto them . first , the natural blindness and darkness of their minds , which are come upon all by the fall , and the depravation of our nature that ensued thereon . secondly , the prejudices that through the crafts of satan the god of this world , their minds are possessed with , by traditions , educations , and converse in the world. this last obstruction or hinderance may be so far removed by external arguments and motives of credibility , as that men may upon them attain unto a moral perswasion concerning the divine original of the scripture . but these arguments cannot remove or take away the native blindness of the mind , which is removed by their renovation and divine illumination alone . wherefore none ( i think ) will positively affirm that we can believe the scripture to be the word of god , in the way and manner which god requireth , without a supernatural work of the holy spirit upon our minds in the illumination of them ; so david prays that god would open his eyes , that he might behold wonderous things out of the law , psal. . . that he would make him understand the way of his precepts , v. . that he would give him understanding and he should keep the law , v. . so the lord christ also opened the understandings of his disciples , that they might understand the scriptures , luk. . . as he had affirmed before that it was given unto some to know the mysteries of the kingdom of god , and not unto others , mat. . . chap. . . and neither are these things spoken in vain , nor is the grace intended in them needless . the communication of this light unto us the scripture calleth revealing and revelation , mat. . . thou hast hid these things from the wise and prudent , and hast revealed them unto babes ; that is giving them to understand the mysteries of the kingdom of heaven when they were preached unto them . and no man knoweth the father but he to whom the son revealeth him , v. . so the apostle prayeth for the ephesians , that god would give them the spirit of wisdom and revelation in the knowledg of christ , that the eyes of their understandings being enlightned , they might know &c. chap. . v. , , . it is true , these ephesians were already believers , or considered by the apostle as such ; but if he judged it necessary to pray for them , that they might have the spirit of wisdom and revelation to enlighten the eyes of their vnderstanding , with respect unto further degrees of faith and knowledge ; or as he speaks in another place , that they might come unto the full assurance of vnderstanding , to the acknowledgment of the mystery of god , col. . . then it is much more necessary to make them believers , who before were not so , but utter strangers unto the faith. but as a pretence hereof hath been abused , as we shall see afterwards , so the pleading of it is liable to be mistaken . for some are ready to apprehend , that this retreat unto a spirit of revelation , is but a pretence to discard all rational arguments , and to introduce enthusiasm into their room . now although the charge be grievous , yet because it is groundless , we must not forego what the scripture plainly affirms and instructs us in , thereby to avoid it . scripture testimonies may be expounded according to the analogy of faith , but denied or despised , seem they never so contrary unto our apprehension of things , they must not be . some ( i confess ) seem to disregard both the objective work of the holy spirit in this matter , whereof we shall treat afterwards , and his subjective work also in our minds , that all things may be reduced unto sense and reason . but we must grant that a spirit of wisdom and revelation to open the eyes of our understanding , is needful to enable us to believe the scripture to be the word of god in a due manner , or forgo the gospel . and our duty it is to pray continually for that spirit , if we intend to be established in the faith thereof . but yet we plead not for external immediate revelations , such as were granted unto the prophets , apostles , and other penmen of the scripture . the revelation we intend differs from them both in its especial subject and formal reason , or nature , that is in the whole kind . for , ( . ) the subject matter of divine prophetical revelation , by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or immediate divine inspiration , are things not made known before . things they were , hid in god , or the counsels of his will , and revealed unto the apostles and prophets by the spirit , ephes. . , , . whether they were doctrines or things , they were at least as unto their present circumstances made known from the counsels of god by their revelation . but the matter and subject of the revelation we treat of , is nothing but what is already revealed . it is an internal revelation of that which is outwardly and antecedent unto it ; beyond the bounds thereof it is not to be extended . and if any pretend unto immediate revelations of things not before revealed , we have no concernment in their pretences . ( . ) they differ likewise in their nature or kind . for immediate , divine , prophetical revelation consisted in an immediate inspiration , or afflatus , or in visions and voices from heaven , with a power of the holy ghost transiently affecting their minds , guiding their tongues and hands to whom they were granted , whereby they received and represented divine impressions , as an instrument of musick doth the skill of the hand whereby it is moved ; the nature of which revelation i have more fully discoursed elsewhere . but this revelation of the spirit consists in his effectual operation , freeing our minds from darkness , ignorance , and prejudice , enabling them to discern spiritual things in a due manner . and such a spirit of revelation is necessary unto them who would believe aright the scripture , or any thing else that is divine and supernatural contained therein . and if men who through the power of temptations and prejudices are in the dark , or at a loss as to the great and fundamental principle of all religion , namely , the divine original and authority of the scripture , will absolutely lean unto their own understandings , and have the whole difference determined by the natural power and faculties of their own souls , without seeking after divine aid and assistance , or earnest prayer for the spirit of wisdom and revelation to open the eyes of their understandings , they must be content to abide in their uncertainties , or to come off from them without any advantage to their souls . not that i would deny unto men , or take them off from the use of their reason in this matter ; for what is their reason given unto them for , unless it be to use it in those things which are of the greatest importance unto them ? only i must crave leave to say , that it is not sufficient of it self to enable us to the performance of this duty , without the immediate aid and assistance of the holy spirit of god. if any one upon these principles shall now ask us , wherefore we believe the scripture to be the word of god ? we do not answer , it is , because the holy ghost hath enlightned our minds , wrought faith in us , and enabled us to believe it . without this we say indeed , did not the spirit of god so work in us , and upon us , we neither should nor could believe with faith divine and supernatural . if god had not opened the heart of lydia , she would not have attended unto the things preached by paul so as to have received them ; and without it the light oftentimes shines into darkness , but the darkness comprehends it not . but this neither is nor can be the formal object of our faith , or the reason why we believe the scripture to be of god , or any thing else ; neither do we , nor can we rationally answer by it unto this question , why we do believe . this reason must be something external and evidently proposed unto us . for whatever ability of spiritual assent there be in the understanding which is thus wrought in it by the holy ghost , yet the understanding cannot assent unto any thing with any kind of assent natural or supernatural , but what is outwardly proposed unto it as true , and that with sufficient evidence that it is so . that therefore which proposeth any thing unto us as true , with evidence of that truth , is the formal object of our faith , or the reason why we do believe . and what is so proposed must be true , and must be evidenced to be true , or we cannot believe it ; and according to the nature of that evidence such is our faith ; humane if that be humane ; and divine if that be so . now nothing of this is done by that saving light which is infused into our minds , and is therefore not the reason why we believe what we do so . whereas therefore some who seem to conceive that the only general ground of believing the scripture to be the word of god , doth consist in rational arguments and motives of credibility , do grant that private persons may have their assurance hereof from the illumination of the holy ghost , though it be not pleadable to others ; they grant what is not , that i know of , desired by any , and which in it self is not true . for this work consisting solely in enabling the mind unto that kind of assent which is faith divine and supernatural , on supposition of an external formal reason of it duely proposed , is not the reason why any do believe , nor the ground whereunto their faith is resolved . it remains only that we enquire whether our faith in this matter be not resolved into an immediate internal testimony of the holy ghost , assuring us of the divine original and authority of the scripture , distinct from the work of spiritual illumination , before described . for it is the common opinion of protestant divines , that the testimony of the holy ghost is the ground whereon we believe the scriptures to be the word of god , and in what sense it is so shall be immediately declared . but hereon are they generally charged by those of the church of rome and others , that they resolve all the ground and assurance of faith into their own particular spirits , or the spirit of every one that will pretend thereunto . and this is looked upon as a sufficient warranty to reproach them with giving countenance unto enthusiasms , and exposing the minds of men to endless delusions . wherefore this matter must be a little further enquired into . and , by an internal testimony of the spirit , an extraordinary afflatus , or new immediate revelation may be intended . men may suppose they have , or ought to have an internal particular testimony that the scripture is the word of god , whereby , and whereby alone they may be infallibly assured that so it is . and this is supposed to be of the same nature with the revelation made unto the prophets and penmen of the scripture ; for it is neither an external proposition of truth , nor an internal ability to assent unto such a proposition . and besides these there is no divine operation in this kind , but an immediate prophetical inspiration or revelation . wherefore as such a revelation or immediate testimony of the spirit is the only reason why we do believe , so it is that alone which our faith rests on and is resolved into . this is that which is commonly imputed unto those who deny either the authority of the church , or any other external arguments or motives of credibility , to be the formal reason of our faith. howbeit there is no one of them that i know of , who ever asserted any such thing . and i do therefore deny that our faith is resolved into any such private testimony , immediate revelation or inspiration of the holy ghost . and that for the ensuing reasons . . since the finishing of the canon of the scripture , the church is not under that conduct , as to stand in need of such new extraordinary revelations . it doth indeed live upon the internal gracious operations of the spirit , enabling us to understand , believe , and obey the perfect compleat revelation of the will of god already made , but new revelations it hath neither need nor use of . and to suppose them , or a necessity of them , not only overthrows the perfection of the scripture , but also leaveth us uncertain whether we know all that is to be believed in order unto salvation , or our whole duty , or when we may do so . for it would be our duty to live all our days in expectation of new revelations , wherewith neither peace , assurance , nor consolation are consistent . . those who are to believe , will not be able on this supposition to secure themselves from delusion , and from being imposed on by the deceits of satan . for this new revelation is to be tryed by the scripture , or it is not . if it be to be tried and examined by the scripture , then doth it acknowledge a superiour rule , judgment and testimony , and so cannot be that which our faith is ultimately resolved into . if it be exempted from that rule of trying the spirits , then ( . ) it must produce the grant of this exemption , seeing the rule is extended generally unto all things and doctrines that relate unto faith or obedience . ( . ) it must declare what are the grounds and evidences of its own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or self-credibility , and how it may be infallibly or assuredly distinguished from all delusions , which can never be done . and if any tolerable countenance could be given unto these things , yet we shall shew immediatly that no such private testimony though real , can be the formal object of faith , or reason of believing . . it hath so fallen out in the providence of god , that generally all who have given up themselves in any things concerning faith or obedience unto the pretended conduct of immediate revelations , although they have pleaded a respect unto the scripture also , have been seduced into opinions and practices directly repugnant unto it . and this with all persons of sobriety is sufficient to discard this pretence . but this internal testimony of the spirit is by others explained quite in another way . for they say , that besides the work of the holy ghost before insisted on , whereby he takes away our natural blindness , and enlightning our minds enables us to discern the divine excellencies that are in the scripture ; there is another internal efficiency of his , whereby we are moved , perswaded and enabled to believe : hereby we are taught of god , so as that finding the glory and majesty of god in the word , our hearts do by an ineffable power assent unto the truth without any hesitation . and this work of the spirit carrieth its own evidence in it self , producing an assurance above all humane judgment , and such as stands in need of no further arguments or testimonies ; this faith rests on and is resolved into . and this some learned men seem to embrace , because they suppose that the objective evidence which is given in the scripture it self , is only moral , or such as can give only a moral assurance . whereas therefore faith ought to be divine and supernatural , so must that be whereinto it is resolved , yea it is so alone from the formal reason of it . and they can apprehend nothing in this work that is immediately divine , but only this internal testimony of the spirit , wherein god himself speaks unto our hearts . but yet neither , as it is so explained , can we allow it to be the formal object of faith , nor that wherein it doth acquiesce . for , . it hath not the proper nature of a divine testimony . a divine work it may be , but a divine testimony it is not ; but it is of the nature of faith to be built on an external testimony . however therefore our minds may be established and enabled to believe firmly and stedfastly by an ineffable internal work of the holy ghost , whereof also we may have a certain experience ; yet neither that work nor the effect of it can be the reason why we do believe , nor whereby we are moved to believe , but only that whereby we do believe . . that which is the formal object of faith , or reason whereon we believe , is the same , and common unto all that do believe . for our enquiry is not how or by what means this or that man came to believe , but why any one or every one ought so to do , unto whom the scripture is proposed . the object proposed unto all to be believed is the same ; and the faith required of all in a way of duty is the same , or of the same kind and nature , and therefore the reason why we believe must be the same also . but on this supposition there must be as many distinct reasons of believing as there are believers . . on this supposition , it cannot be the duty of any one to believe the scripture to be the word of god , who hath not received this internal testimony of the spirit . for where the true formal reason of believing is not proposed unto us , there it is not our duty to believe . wherefore although the scripture be proposed as the word of god , yet is it not our duty to believe it so to be , until we have this work of the spirit in our hearts , in case that be the formal reason of believing . but not to press any further , how it is possible men may be deceived and deluded in their apprehensions of such an internal testimony of the spirit , especially if it be not to be tried by the scripture ; which if it be , it loseth its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self-credibility , or if it be it casteth us into a circle which the papists charge us withal ; it cannot be admitted as the formal object of our faith , because it would divert us from that which is publick , proper , every way certain and infallible . however that work of the spirit which may be called an internal real testimony is to be granted , as that which belongs unto the stability and assurance of faith. for if he did no otherwise work in us , or upon us , but by the communication of spiritual light unto our minds , enabling us to discern the evidences that are in the scripture of its own divine original , we should often be shaken in our assent , and moved from our stability . for whereas our spiritual darkness is removed but in part , and at best whilst we are here we see things but darkly , as in a glass , all things believed having some sort of inevidence or obscurity attending them ; and whereas temptations will frequently shake and disturb the due respect of the faculty unto the object , or interpose mists and clouds between them , we can have no assurance in believing unless our minds are further established by the holy ghost . he doth therefore three ways assist us in believing , and ascertain our minds of the things believed , so as that we may hold fast the beginning of our confidence firm and stedfast unto the end . for , . he gives unto believers a spiritual sense of the power and reality of the things believed , whereby their faith is greatly established . and although the divine witness , whereunto our faith is ultimately resolved , doth not consist herein , yet it is the greatest corroborating testimony whereof we are capable . this is that which brings us unto the riches of the full assurance of vnderstanding , col. . . as also , thes. . . and on the account of this spiritual experience is our perception of spiritual things , so often expressed by acts of sense , as tasting , seeing , feeling , and the like means of assurance in things natural . and when believers have attained hereunto , they do find the divine wisdom , goodness , and authority of god so present unto them , as that they need neither argument , nor motive , nor any thing else to perswade them unto , or confirm them in believing . and whereas this spiritual experience which believers obtain through the holy ghost , is such as cannot rationally be contended about , seeing those who have received it , cannot fully express it , and those who have not , cannot understand it , nor the efficacy which it hath to secure and establish the mind ; it is left to be determined on by them alone , who have their senses exercised to discern good aad evil. and this belongs unto the internal subjective testimony of the holy ghost . . he assists , helps , and relieves us against temptations to the contrary , so as that they shall not be prevalent . our first prime assent unto the divine authority of the scripture upon its proper grounds and reasons , will not secure us against future objections and temptations unto the contrary , from all manner of causes and occasions . david's faith was so assaulted by them , as that he said in his hast , that all men were liars . and abraham himself , after he had received the promise , that in his seed all nations should be blessed , was reduced unto that anxious enquiry , lord god what wilt thou give me , seeing i go childless ? gen . . and peter was so winnowed by satan , that although his faith failed not , yet he greatly failed and fainted in its exercise . and we all know what fears from within , what fightings from without we are exposed unto in this matter . and of this sort are all those atheistical objections against the scripture , which these days abound withal ; which the devil useth as fiery darts to enflame the souls of men , and to destroy their faith ; and indeed this is that work which the powers of hell are principally ingaged in at this day . having lopt off many branches , they now lay their ax to the root of faith , and thence in the midst of the profession of christian religion , there is no greater controversy than whether the scriptures are the word of god or not . against all these temptations doth the holy ghost give in such a continual supply of spiritual strength and assistance unto believers , as that they shall at no time prevail , nor their faith totally fail . in such cases the lord christ intercedes for us , that our faith fail not , and gods grace is sufficient against the buffetings of these temptations . and herein the truth of christs intercession , with the grace of god , and its efficacy , are communicated unto us by the holy ghost . what are those internal aids whereby he establisheth and assureth our minds against the force and prevalency of objections and temptations against the divine authority of the scripture , how they are communicated unto us , and received by us , this is no place to declare in particular . it is in vain for any to pretend unto the name of christians , by whom they are denied . and these also have the nature of an internal real testimony , whereby faith is established . and because it is somewhat strange , that after a long quiet possession of the professed faith , and assent of the generality of the minds of men thereunto , there should now arise among us such an open opposition unto the divine authority of the scriptures , as we find there is by experience ; it may not be amiss in our passage to name the principal causes or occasions thereof : for if we should bring them all into one reckoning , as justly we may , who either openly oppose it and reject it , or who use it or neglect it at their pleasure , or who set up other guides in competition with it or above it , or otherwise declare that they have no sense of the immediate authority of god therein ; we shall find them to be like the moors or slaves in some countries or plantations , they are so great in number and force above their rulers and other inhabitants , that it is only want of communication , with confidence , and some distinct interests , that keep them from casting off their yoak and restraint . i shall name three causes only of this surprizing and perillous event . . a long continued outward profession of the truth of the scripture , without an inward experience of its power , betrays men at length to question the truth it self , at least not to regard it as divine . the owning of the scriptures to be the word of god bespeaks a divine majesty , authority , and power to be present in it and with it . wherefore after men , who have for a long time so professed , do find that they never had any real experience of such a divine presence in it by any effects upon their own minds , they grow insensibly regardless of it , or to allow it a very common place in their thoughts . when they have worn off the impressions that were on their mind from tradition , education , and custom , they do for the future rather not oppose it than in any way believe it . and when once a reverence unto the word of god on the account of its authority is lost , an assent unto it on the account of truth will not long abide . and all such persons , under a concurrence of temptations and outward occasions , will either reject it , or prefer other gnides before it . . the power of lust rising up unto a resolution of living in those sins , whereunto the scripture doth unavoidably annex eternal ruine , hath prevailed with many to cast off its authority . for whilst they are resolved to live in an outrage of sin , to allow a divine truth and power in the scripture is to cast themselves under a present torment , as well as to ascertain their future misery : for no other can be his condition who is perpetually sensible that god always condemns him in all that he doth , and will assuredly take vengeance of him , which is the constant language of the scripture concerning such persons . wherefore although they will not immediately fall into an open atheistical opposition unto it , as that which it may be is not consistent with their interest and reputation in the world , yet looking upon it as the devils did on jesus christ , as that which comes to torment them before their time , they keep it at the greatest distance from their thoughts and minds , until they have habituated themselves unto a contempt of it . there being therefore an utter impossibility of giving any pretence of reconciliation between the owning of the scriptures to be the word of god , and a resolution to live in an excess of known sin ; multitudes suffer their minds to be bribed by their corrupt affections to a relinquishment of any regard unto it . . the scandalous quarrels , and disputations of those of the church of rome against the scripture and its authority , have contributed much unto the ruine of the faith of many . their great design is by all means to secure the power , authority , and infallibility of their church . of these they say continually , as the apostle in another case of the mariners , unless these stay in the ship we cannot be saved ; without an acknowledgment of these things they would have it , that men can neither at present believe , nor be saved hereafter . to secure this interest , the authority of the scripture must be by all means questioned and impaired . a divine authority in it self they will allow it , but with respect unto us it hath none but what it obtains by the suffrage and testimony of their church . but whereas authority is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and consists essentially in the relation and respect which it hath unto others , or those that are to be subject unto it ; to say that it hath an authority in it self , but none towards us , is not only to deny that it hath any authority at all , but also to reproach it with an empty name . they deal with it as the souldiers did with christ , they put a crown on his head , and cloathed him with a purple robe , and bowing the knee before him mocked him , saying , hail king of the jews . the ascribe unto it the crown and robe of divine authority in it self , but not towards any one person in the world. so , if they please , god shall be god , and his word be of some credit among men . herein they seek continually to entangle those of the weaker sort , by urging them vehemently with this question , how do you know the scripture to be the word of god ? and have in continual readyness a number of sophistical artifices to weaken all evidences that shall be pleaded in its behalf . nor is that all ; but on all occasions they insinuate such objections against it from its obscurity , imperfection , want of order , difficulties , and seeming contradictions in it , as are suited to take off the minds of men from a firm assent unto it , or reliance on it . as if a company of men should conspire by crafty multiplied insinuations , divulged on all advantages , to weaken the reputation of a chast and sober matron ; although they cannot deprive her of her vertue ; yet unless the world were wiser than for the most part it appears to be , they will insensibly take off from her due esteem . and this is as bold an attempt as can well be made in any case . for the first tendency of these courses is to make men atheists , after which success it is left at uncertain hazard whether they will be papists or no. wherefore as there can be no greater nor more dishonourable reflection made on christian religion , than that it hath no other evidence or testimony of its truth , but the authority and witness of those by whom it is at present professed , and who have notable worldly advantages thereby ; so the minds of multitudes are secretly influenced by the poison of these disputes , to think it no way necessary to believe the scripture to be the word of god ; or at least are shaken off from the grounds whereon they have professed it so to be . and the like dis-service is done unto faith and the souls of men , by such as advance a light within , or immediate inspiration into competition with it , or the room of it . for as such imaginations take place and prevail in the minds of men , so their respect unto the scripture , and all sense of its divine authority doth decay , as experience doth openly manifest . it is , i say , from an unusual concurrence of these and the like causes and occasions , that there is at present among us such a decay in , relinquishment of , and opposition unto the belief of the scripture , as it may be former ages could not parallel . but against all these objections and temptations , the minds of true believers are secured by supplies of spiritual light , wisdom , and grace from the holy ghost . there are several other especial gracious actings of the holy spirit on the minds of believers , which belong also unto this internal real testimony , whereby their faith is established . such are his anointing and sealing of them , his witnessing with them , and his being an earnest in them , all which must be elsewhere spoken unto . hereby is our faith every day more and more increased and established . wherefore although no internal work of the spirit can be the formal reason of our faith , or that which it is resolved into ; yet is it such , as without it we can never sincerely believe as we ought , nor be established in believing against temptations and objections . and with respect unto this work of the holy ghost it is , that divines at the first reformation did generally resolve our faith of the divine authority of the scripture into the testimony of the holy spirit . but this they did not do exclusively unto the proper use of external arguments and motives of credibility , whose store indeed is great , and whose fountain is inexhaustible . for they arise from all the indubitable notions that we have of god or our selves , in reference unto our present duty or future happiness . much less did they exclude that evidence thereof which the holy ghost gives unto it in and by it self . their judgment is well expressed in the excellent words of one of them . maneat ergo ( saith he ) hoc fixum , quos spiritus intus docuit solidè acquiescere in scripturâ , & hanc quidem esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neque demonstrationi & rationibus subjici eam fas esse ; quam tamen meretur apud nos certitudinem spiritus testimonio consequi ; eisi enim reverentiam sua sibi ultro majestate conciliat , tunc tamen demum serio nos afficit , quum per spiritum obsignata est cordibus nostris . istius ergo veritate illuminati , jam non aut nostro , aut aliorum judicio credimus a deo esse scripturam ; sed supra humanum judicium certo certius constituimus , non secus ac si ipsius dei numen illic intueremur hominum ministerio , ab ipsissimo dei ore ad nos fluxisse . non argumenta , non veri similitudines quaerimus , quibus judicium nostrum incumbat ; sed ut rei extra estimandi aleam positae judicium ingeniumque nostrum subjicimus . non qualiter superstitionibus solent miseri homines captivam mentem addicere ; sed quia non dubiam vim numinis illic sentimus vigere & spirare , quam ad parendum scientes ac volentes , vividius tamen & efficacius quam pro humana aut voluntate aut scientia trahimur & accendimur . talis ergo est persuasio quae rationes non requirat , talis notitia cui optima ratio cosnstet , nempe , in qua securius constantiusque mens qui scat , quam in ullis rationibus ; talis denique sensus , qui nisi ex caelesti revelatione nequeat . non aliud loquor quam quod apud se experitur fidelium unusquisque nisi quod longe infra justam rei explicationem verba subsidunt . calv. instit. lib. . cap. , , . and we may here briefly call over what we have attained or passed through . for , ( . ) we have shewed in general both what is the nature of divine revelation , and divine illumination , with their mutual respect unto one another . ( . ) what are the principal external arguments or motives of credibility , whereby the scripture may be proved to b● of a divine original . ( . ) what kind of perswasion is the effect of them , or what is the assent which we give unto the truth of the scriptures on their account . ( . ) what objective evidence there is unto reason in the doctrine of the scriptures to induce the mind to assent unto them . ( . ) what is the nature of that faith whereby we believe the scripture to be the word of god , and how it is wrought in us by the holy ghost . ( . ) what is that internal testimony which is given unto the divine authority of the scriptures by the holy spirit , what is the force and use thereof . the principal part of our work doth yet remain . that which we have thus far made way for , and which is now our only remaining enquiry , is , what is the work of the holy ghost with respect unto the objective evidence which we have concerning the scripture , that it is the word of god , which is the formal reason of our faith , and whereinto it is resolved , that is , we come to enquire and to give a direct answer unto that question , why we believe the scripture to be the word of god ? what it is that our faith rests upon herein ? and what it is that makes it the duty of every man to believe it so to be , unto whom it is proposed . and the reason why i shall be the briefer herein is , because i have long since in another discourse cleared this argument , and i shall not here again call over any thing that was delivered therein , because what hath been unto this day gainsaid unto it , or excepted against it , hath been of little weight or consideration . unto this great enquiry therefore i say , we believe the scripture to be the word of god with divine faith for its own sake only ; or our faith is resolved into the authority and truth of god only , as revealing himself unto us therein and thereby . and this authority and veracity of god do infallibly manifest or evince themselves unto our faith , or our minds in the exercise of it , by the revelation it self in the scripture , and no otherwise or , thus saith the lord , is the reason why we ought to believe , and why we do so ; why we believe at all in general , and why we believe any thing in particular . and this we call the formal object or reason of faith. and it is evident that this is not god himself absolutely considered ; for so he is only the material object of our faith ; he that cometh unto god must believe that he is , heb. . . nor is it the truth of god absolutely , for that we believe as we do other essential properties of his nature : but it is the truth of god revealing himself , his mind and will unto us in the scripture . this is the sole reason why we believe any thing with divine faith. it is , or may be enquired , wherefore we do believe jesus christ to be the son of god , or that god is one in nature , subsisting in three persons , the father , son , and holy spirit ? i answer , it is , because god himself , the first truth , who cannot lie , hath revealed and declared these things so to be , and he who is our all , requireth us so to believe . if it be asked how , wherein , or whereby god hath revealed and declared these things so to be , or what is that revelation which god hath made hereof ? i answer , it is the scripture , and that only . and if it be asked , how i know this scripture to be a divine revelation , to be the word of god ? i answer , ( . ) i do not know it demonstratively , upon rational scientifical principles , because such a divine revelation is not capable of such a demonstration , . cor. . . ( . ) i do not assent unto it , or think it to be so upon arguments and motives highly probable , or morally uncontroulable only , as i am assuredly perswaded of many other things whereof i can have no certain demonstration , thes. . . but i believe it so to be with faith divine and supernatural , resting on , and resolved into the authority and veracity of god himself , evidencing themselves unto my mind , my soul and conscience by this revelation it self , and not otherwise . here we rest , and deny that we believe the scripture to be the word of god formally for any other reason but it self , which assureth us of its divine authority . and if we rest not here , we must run on the rock of a moral certainty only ; which shakes the foundation of all divine faith , or fall into the gulf and labyrinth of an endless circle in proving two things mutually by one another , as the church by the scripture , and the scripture by the church in an everlasting rotation . unless we intend so to wander we must come to something wherein we may rest for its own sake , and that not with a strong and firm opinion , but with divine faith. and nothing can rationally pretend unto this priviledge , but the truth of god manifesting it self in the scripture . and therefore those , who will not allow it hereunto , do some of them wisely deny that the scriptures being the word of god is the object of divine faith directly , but only of a moral perswasion from eternal arguments and considerations . and i do believe that they will grant , that if the scripture be so to be believed , it must be for its own sake . for those who would have us to believe the scripture to be the word of god upon the authority of the church , proposing it unto us , and witnessing so to be , though they make a fair appearance of a ready and easy way for the exercise of faith , yet when things come to be sifted and tried , they do so confound all sorts of things , that they know not where to stand or abide . but it is not now my business to examine their pretences , i have done it elsewhere . i shall therefore prove and establish the assertion laid down , after i have made way to it by one or two previous observations . . we suppose herein all the motives of credibity before mentioned , that is , all the arguments ab extra , which vehemently perswade the scripture to be the word of god , and wherewith it may be protected against objections and temptations to the contrary . they have all of them their use , and may in their proper place be insisted on . especially ought they to be pleaded when the scripture is attacked by an atheism , arising from the love and practice of those lusts and sins which are severely condemned therein , and threatned with the utmost vengeance . with others they may be considered as previous inducements unto believing , or concomitant means of strengthning faith in them that do believe . in the first way , i confess , to the best of my observation of things past and present , their use is not great , nor ever hath been in the church of god. for assuredly the most that do sincerely believe the divine original and authority of the scripture , do it without any great consideration of them , or being much influenced by them . and there are many who , as austin speaks , are saved simplicitate credendi , and not subtilitate disputandi , that are not able to enquire much into them , nor yet to apprehend much of their force and efficacy , when they are proposed unto them . most persons therefore are effectually converted to god and have saving faith whereby they believe the scripture , and virtually all that is contained in it , before they have ever once considered them . and god forbid we should think that none believe the scripture aright , but those who are able to apprehend and manage the subtil arguments of learned men produced in their confirmation . yea we affirm on the contrary , that those who believe them on no other grounds have indeed no true divine faith at all . hence they were not of old insisted on for the ingenerating of faith in them to whom the word was preached , nor ordinarily are so to this day by any who understand what is their work and duty . but in the second way , wherever there is occasion from objections , oppositions , or temptations , they may be pleaded to good use and purpose . and they may do well to be furnished with them , who are unavoidably exposed unto trials of that nature . for as for that course which some take in all places and at all times to be disputing about the scriptures , and their authority ; it is a practice giving countenance unto atheism , and is to be abhorred of all that fear god , and the consequents of it are sufficiently manifest . . the ministry of the church , as it is the ground and pillar of truth , holding it up and declaring it , is in an ordinary way previously necessary unto believing . for faith cometh by hearing , and hearing by the word of god. we believe the scripture to be the word of god for it self alone , but not by it self alone . the ministry of the word is the means which god hath appointed for the declaration and making known the testimony which the holy spirit gives in the scripture unto its divine original . and this is the ordinary way whereby men are brought to believe the scripture to be the word of god. the church in its ministry , owning , witnessing , and avowing it so to be , instructing all sorts of persons out of it , there is together with a sense and apprehension of the truth and power of the things taught and revealed in it , faith in it self as the word of god , ingenerated in them . . we do also here suppose the internal effectual work of the spirit begetting faith in us as was before declared ; without which we can believe neither the scripture nor any thing else with faith divine , not for want of evidence in them but of faith in our selves . these things being supposed we do affirm , that it is the authority and truth of god , as manifesting themselves in the supernatural revelation made in the scripture , that our faith ariseth from and is resolved into . and herein consists that testimony which the spirit gives unto the word of god that it is so ; for it is the spirit that beareth witness , because the spirit is truth . the holy ghost being the immediate author of the whole scripture doth therein and thereby give testimony unto the divine truth and original of it , by the characters of divine authority and veracity impressed on it , and evidencing themselves in its power and efficacy . and let it be observed , that what we assert respects the revelation it self , the scripture , the writing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not meerly the things written or contained in it . the arguments produced by some to prove the truth of the doctrines of the scripture , reach not the cause in hand . for our enquiry is not about believing the truths revealed , but about believing the revelation it self , the scripture it self to be divine . and this we do only because of the authority and veracity of the revealer , that is of god himself , manifesting themselves therein . to manifest this fully , i shall do these things . . prove that our faith is so resolved into the scripture as a divine revelation , and not into any thing else , that is , we believe the scripture to be the word of god for its own sake , and not for the sake of any thing else , either external arguments , or authoritative testimony of men whatever . . shew how or by what means the scripture doth evidence its own divine original , or the authority of god is so evidenced in it and by it , as that we need no other formal cause or reason of our faith , whatever motives or means of believing we may make use of . and as to the first of these . . that is the formal reason whereon we do believe , which the scripture proposeth as the only reason why we should so do , why it is our duty to do so , and whereunto it requireth our assent . now this is to it self as it is the word of god , and because it is so . or it proposeth the authority of god in it self , and that alone , which we are to acquiesce in , and the truth of god and that alone which our faith is to rest on , and is resolved into . it doth not require us to believe it upon the testimony of any church , or on any other arguments that it gives us to prove that it is from god ; but speaks unto us immediately in his name , and thereon requires faith and obedience . some it may be , will ask , whether this prove the scripture to be the word of god , because it says so of it self , when any other writing may say the same ? but we are not now giving arguments to prove unto others the scripture to be the word of god , but only proving and shewing what our own faith resteth on , and is resolved into , or at least ought so to be . how it evidenceth it self unto our faith to be the word of god we shall afterwards declare . it is sufficient unto our present purpose , that god requires us to believe the scripture for no other reason but because it is his word , or a divine revelation from him ; and if so , his authority and truth are the formal reason why we believe the scripture or any thing contained in it . to this purpose do testimonies abound in particular , besides that general attestation which is given unto it in that sole preface of divine revelations , thus saith the lord ; and therefore they are to be believed . some of them we must mention . deut. . , , . when all israel is come to appear before the lord thy god in the place which he shall chuse , thou shalt read this law before all israel in their hearing ; gather the people together , men , women , and children , and the stranger that is within thy gates , that they may hear , and that they may learn , and fear the lord your god , and observe to do all the works of this law , and that their children which have not known any thing may hear and learn to fear the lord your god. it is plain that god here requireth faith and obedience of the whole people , men , women and children . the enquiry is what he requireth it unto ? it is to this law , to this law written in the books of moses , which was to be read unto them out of the book , at the hearing of which they were obliged to believe and obey . to evidence that law to be his , he proposeth nothing but it self . but it will be said , that generation was sufficiently convinced that the law was from god , by the miracles which they beheld in the giving of it . but moreover it is ordered to be proposed unto children of future generations , who knew nothing , that they may hear and learn to fear the lord. that which by the appointment of god is to be proposed unto them that know nothing that they may believe , that is unto them the formal reason of their believing . but this is the written word , thou shalt read this law unto them who have known nothing , that they may hear and learn , &c. whatever use therefore there may be of other motives or testimonies to commend the law unto us , of the ministry of the church especially , which is here required unto the proposal of the word unto men , it is the law it self , or the written word which is the object of our faith , and which we believe for its own sake ; see also chap. . . where revealed things are said to belong unto us and our children that we might do them , that is receive them on the account of their divine revelation . isa. . , . and when they shall say unto you , seek unto them that have familiar spirits , and unto wizards , that peep and mutter ; should not a people seek unto their god ? for the living to the dead ? to the law , and to the testimony ; if they speak not according to this word , it is because there is no light in them . the enquiry is by what means men may come to satisfaction in their minds and consciences , or what their faith and trust is in . two things are proposed unto this end . ( . ) immediate diabolical revelations , real or pretended . ( . ) the written word of god , the law and the testimony . hereunto are we sent , and that upon the account of its own authority alone , in opposition unto all other pretences of assurance or security . and the sole reason why any one doth not acquiesce by faith in the written word , is because he hath no mornings , or light of truth shining on him . but how shall we know the law and testimony , this written word , to be the word of god , and believe it so to be , and distinguish it from every other pretended divine revelation , that is not so ? this is declared ; jerem. . , . the prophet that hath a dream , let him tell a dream ; and he that hath my word , let him speak my word faithfully . what is the chaff to the wheat , saith the lord ? is not my word like as fire , saith the lord ? and like an hammer that breaketh the rock in pieces ? it is supposed that there are two persons in reputation for divine revelations esteemed prophets ; one of them only pretends so to be , and declares the dreams of his own fancy , or the divinations of his own mind , as the word of god. the other hath the word of god and declares it faithfully from him . yea but how shall we know the one from the other ? even as men know wheat from chaff , by their different natures and effects . for as false pretended revelations are but as chaff which every wind will scatter ; so the true word of god is like a fire , and like an hammer , is accompanied with that light , efficacy , and power , that it manifests it self unto the consciences of men so to be . hereon doth god call us to rest our faith on it in opposition unto all other pretences whatever . but is it of this authority and efficacy in it self ? see luk. . , , , , . then said he , [ the rich man in hell , ] i pray thee therefore father , that thou wouldest send him [ lazarus who was dead , ] unto my fathers house , for i have five brethren , that he may testify unto them lest they also come into this place of torment . abraham saith unto him , they have moses and the prophets , let them hear them . and he said , nay father abraham , but if one went unto them from the dead they would repent ; and he said unto him , if they hear not moses and the prophets , neither will they be perswaded though one rose from the dead . the question here between abraham and the rich man in this parable , indeed between the wisdom of god and the superstitious contrivances of men , is about the way and means of bringing those who are unbelievers and impenitent unto faith and repentance . he who was in hell apprehended that nothing would make them believe but a miracle , one rising from the dead and speaking unto them ; which or the like marvellous operations many at this day think would have mighty power and influence upon them to settle their minds and change their lives ; should they see one rise from the dead , and come and converse with them , this would convince them of the immortality of the soul , of future rewards and punishments , as giving them sufficient evidence thereof , so that they would assuredly repent and change their lives ; but as things are stated they have no sufficient evidence of these things , so that they doubt so far about them as that they are not really influenced by them ; give them but one real miracle and you shall have them for ever . this i say , was the opinion and judgment of him who was represented in hell , as it is of many who are posting thither apace . he who was in heaven thought otherwise , wherein we have the immediate judgment of jesus christ given in this matter , determining this controversy . the question is about sufficient evidence and efficacy to cause us to believe things divine and supernatural ; and this he determines to be in the written word , moses and the prophets . if he that will not believe on the single evidence of the written word to be from god , or a divine revelation of his will , will never believe upon the evidence of miracles nor any other motives , then that written word contains in it self the entire formal reason of faith , or all that evidence of the authority and truth of god in it , which faith divine and supernatural rests upon ; that is , it is to be believed for its own sake . but saith our lord jesus christ himself , if men will not hear , that is , believe moses and the prophets , neither will they be perswaded though one rose from the dead , and come and preach unto them , a greater miracle than which they could not desire . now this could not be spoken , if the scripture did not contain in it self the whole entire formal reason of believing ; for if it have not this , something necessary unto believing would be wanting , though that were enjoyed . and this is directly affirmed , john . , . and many other signs truly did jesus in the presence of his disciples , which are not written in this book . but these are written , that you might believe that jesus is the christ the son of god , and that believing you might have life through his name . the signs which christ wrought did evidence him to be the son of god. but how come we to know and believe these signs ? what is the way and means thereof ? saith the blessed apostle , these things are written that you may believe ; this writing of them by divine inspiration is so far sufficient to beget and assure faith in you , as that thereby you may have eternal life through jesus christ. for if the writing of divine things and revelations be the means appointed of god to cause men to believe unto eternal life , then it must as such carry along with it sufficient reason why we should believe , and grounds whereon we should do so . and in like manner is this matter determined by the apostle peter , pet. . , , , , , . for we have not followed cunningly devised fables , when we made known unto you the power and coming of our lord jesus christ , but were eye-witnesses of his majesty . for he received from god the father honour and glory , when there came such a voice to him from the excellent glory ; this is my beloved son , in whom i am well pleased . and this voice which came from heaven we heard , when we were with him in the holy mount. we have also a more sure word of prophecy , whereunto ye do well that ye take heed , as unto a light shining in a dark place , until the day dawn , and the day-star arise in your hearts . knowing this first , that no prophecy of the scripture is of any private interpretation . for the prophecy came not in old time by the will of man ; but holy men of god spake as they were moved by the holy ghost . the question is about the gospel , or the declaration of the powerful coming of jesus christ , whether it were to be believed or no ? and if it were , upon what grounds ? some said it was a cunningly devised fable ; others , that it was a fanatical story of mad men , as festus thought of it when preached by paul , acts . . and very many are of the same mind still . the apostles on the contrary averred that what was spoken concerning him were words of truth and soberness , yea faithful sayings , and worthy of all acceptation , tim. . . that is , to be believed for its worth and truth . the grounds and reasons hereof are two . ( . ) the testimony of the apostles , who not only conversed with jesus christ , and were eye witnesses of his majesty , beholding his glory , the glory as of the only begotten of the father , full of grace and truth , john . . which they gave in evidence of the truth of the gospel , john . . but also heard a miraculous testimony given unto him immediately from god in heaven , ver . . . this gave them indeed sufficient assurance ; but whereinto shall they resolve their faith who heard not this testimony ? why they have a more sure , that is , a most sure word of prophecy , that is , the written word of god , that is sufficient of it self to secure their faith in this matter , especially as confirmed by the testimony of the apostles , whereby the church comes to be built in its faith on the foundation of the prophets and apostles , ephes. . . but why should we believe this word of prophecy ? may not that also be a cunningly devised fable , and the whole scripture be but the suggestions of mens private spirits , as is objected ? ver. . all is finally resolved into this , that the writers of it were immediately moved and acted by the holy ghost , from which divine original it carrieth along its own evidence with it . plainly that which the apostle teacheth us is , that we believe all other divine truths for the scriptures sake , or because they are declared therein ; but the scripture we believe for its own sake , or because holy men of god wrote it as they were moved by the holy ghost . so is the whole object of faith proposed by the same apostle , pet. . . the words that were spoken before by the holy prophets , and the commandments of the apostles of the lord and saviour . and because our faith is resolved into them , we are said to be built upon the foundation of the prophets and apostles , as was said eph. . . that is , our faith rests solely , as on its proper foundation which bears the weight of it , on the authority and truth of god in their writings . hereunto we may add that of paul. rom. . , . according to the revelation of the mystery which was kept secret since the world began , but now is made manifest , and by the scriptures of the prophets , according to the commandment of the everlasting god , made known unto all nations for the obedience of faith. the matter to be beleived is the mystery of the gospel , which was kept secret since the world began , or from the giving of the first promise , not absolutely , but with respect unto that full manifestation which it hath now received . this god commands to be believed , the everlasting god , he who hath sovereign authority over all , requires faith in a way of obedience hereunto . but what ground or reason have we to believe it ? this alone is proposed , namely , the divine revelation made in the preaching of the apostles , and writings of the prophets ; for faith cometh by hearing , and hearing by the word of god , rom. . . this course and no other did our saviour , even after his resurrection , take to beget and confirm faith in the disciples , luk. . , , . that great testimony to this purpose ; tim. . , , , . i do not plead in particular , because i have so fully insisted on it in another discourse . from these and many other testimonies to the same purpose , which might be produced , it is evident , . that it is the scripture it self , the word or will of god as revealed or written , which is proposed unto us as the object of our faith and obedience , which we are to receive and believe with faith divine and supernatural . . that no other reason is proposed unto us either as a motive to encourage us , or as an argument to assure us that we shall not be mistaken , but only its own divine original and authority , making our duty necessary , and securing our faith infallibly . and those testimonies are with me of more weight a thousand times than the plausible reasonings of any to the contrary . with some indeed it is grown a matter of contempt to quote or cite the scripture in our writings , such reverence have they for the ancient fathers , some of whose writings are nothing else but a perpetual contexture of scripture . but for such who pretend to despise those testimonies in this case , it is because either they do not understand what they are produced to confirm , or cannot answer the proof that is in them . for it is not unlikely but that some persons well conceited of their own understanding in things wherein they are most ignorant , will pride and please themselves in the ridiculousness of proving the scripture to be the word of god by testimonies taken out of it . but as was said , we must not forgo the truth because either they will not or cannot understand what we discourse about . . our assertion is confirmed by the uniform practice of the prophets and apostles , and all the penmen of the scripture , in proposing these divine revelations which they received by immediate inspiration from god. for that which was the reason of their faith unto whom they first declared those divine revelations , is the reason of our faith now they are recorded in the scripture . for the writing of it being by god's appointment , it comes into the room and supplies the place of their oral ministry . on what ground soever men were obliged to receive and believe divine revelations , when made unto them by the prophets and apostles , on the same are we obliged to receive and believe them now they are made unto us in the scripture , the vvriting being by divine inspiration , and appointed as the means and cause of our faith. it is true , god was pleased sometimes to bear witness unto their personal ministry by miracles , or signs and wonders , as heb. . . god bearing them witness . but this was only at some seasons , and with some of them . that which they universally insisted on , whether they wrought any miracles or no , was , that the word which they preached , declared , wrote , was not the word of man , came not by any private suggestion , or from any invention of their own , but was indeed the word of god , thes. . . and declared by them as they were acted by the holy ghost . pet. . . under the old testament , although the prophets sometimes referred persons unto the word already written , as that which their faith was to acquiesce in , isa. . , mal. . . setting out its power and excellency for all the ends of faith and obedience , psal. . , , . psal. . and not to any thing else , nor to any other motives or arguments to beget and require faith , but it s own authority only ; yet as to their own especial messages and revelations , they laid the foundation of all the faith and obedience which they required , in this alone , thus saith the lord , the god of truth . and under the new testament , the infallible preachers and writers thereof do in the first place propose the writings of the old testament to be received for their own sake , or on the account of their divine original ; see john . , . luk. . , . mat. . . acts . , , . acts . . chap. . . pet. . . hence are they called the oracles of god , rom. . . and oracles always required an assent for their own sakes , and other evidence they pleaded none . and for the revelations which they superadded , they pleaded that they had them immediately from god by jesus christ , gal. . . and this was accompanied with such an infallible assurance in them that received it as to be preferred above a supposition of the highest miracle to confirm any thing to the contrary ; gal. . . for if an angel from heaven should have preached any other doctrine than what they revealed and proposed in the name and authority of god , they were to esteem him accursed . for this cause they still insisted on their apostolical authority and mission , which included infallible inspiration and directions as the reason of the faith of them unto whom they preached and wrote . and as for those who were not themselves divinely inspired , or wherein those that were so did not act by immediate inspiration , they proved the truth of what they delivered by its consonancy unto the scriptures already written , referring the minds and consciences of men unto them for their ultimate satisfaction ; acts . . chap. . . . it was before granted , that there is required as subservient unto believing , as a means of it , or the resolution of our faith into the authority of god in the scriptures , the ministerial proposal of the scriptures and the truths contained in them , with the command of god for obedience unto them , rom. . . . this ministry of the church , either extraordinary or ordinary , god hath appointed unto this end , and ordinarily it is indispensible thereunto , rom. . , . how shall they believe in him of whom they have not heard ? and how shall they hear without a preacher , and how shall they preach unless they are sent ? without this ordinarily we cannot believe the scripture to be the word of god , nor the things contained in it to be from him , though we do not believe either the one or the other for it . i do grant that in extraordinary cases outward providences may supply the room of this ministerial proposal ; for it is all one as unto our duty by what means the scripture is brought unto us . but upon a supposition of this ministerial proposal of the word , which ordinarily includes the whole duty of the church in its testimony and declaration of the truth , i desire to know whether those unto whom it is proposed are obliged without further external evidence to receive it as the word of god , to rest their faith in it , and submit their consciences unto it ? the rule seems plain , that they are obliged so to do , mark . . we may consider this under the distinct ways of its proposal extraordinary , and ordinary . upon the preaching of any of the prophets by immediate inspiration of the holy ghost , or on their declaration of any new revelation they had from god , by preaching or writing , suppose isaiah or jeremiah , i desire to know whether or no all persons were bound to receive their doctrine as from god , to believe and submit unto the authority of god in the revelation made by him , without any external motives or arguments , or the testimony or authority of the church witnessing thereunto ? if they were not , then were they all excused as guiltless , who refused to believe the message they declared in the name of god , and in despising the warnings and instructions which they gave them . for external motives they used not , and the present church mostly condemned them and their ministry ; as is plain , and the case of jeremiah . now it is impious to imagine that those to whom they spake in the name of god were not obliged to believe them , and it tends to the overthrow of all religion . if we shall say that they were obliged to believe them , and that under the penalty of divine displeasure , and so to receive the revelation made by them , or their declaration of it , as the word of god ; then it must contain in it the formal reason of believing , or the full and entire cause . reason and ground why they ought to believe with faith divine and supernatural . or let another ground of faith in this case be assigned . suppose the proposal be made in the ordinary ministry of the church . hereby the scripture is declared unto men to be the word of god ; they are acquainted with it , and what god requires of them therein , and they are charged in the name of god to receive and believe it . doth any obligation unto believing hence arise ? it may be some will say that immediately there is not ; only they will grant that men are bound hereon to enquire into such reasons and motives , as are proposed unto them for its reception and admission . i say , there is no doubt but that men are obliged to consider all things of that nature which are proposed unto them , and not to receive it with brutish implicit belief . for the receiving of it is to be an act of mens own minds or understandings , on the best grounds and evidences which the nature of the thing proposed is capable of . but supposing men to do their duty in their diligent enquiries into the whole matter , i desire to know , whether by the proposal mentioned there come upon men an obligation to believe ? if there do not , then are all men perfectly innocent , who refuse to receive the gospel in the preaching of it , as to any respect unto that preaching ; which to say , is to overthrow the whole dispensation of the ministry . if they are obliged to believe upon the preaching of it , then hath the word in it self those evidences of its divine original and authority , which are a sufficient ground of faith , or reason of believing ; for what god requires us to believe upon , hath so always . as the issue of this whole discourse , it is affirmed , that our faith is built on and resolved into the scripture it self , which carries with it its own evidence of being a divine revelation . and therefore doth that faith ultimately rest in the truth and authority of god alone , and not in any human testimony , such as is that of the churh , nor in any rational arguments or motives that are absolutely fallible . it may be said that if the scripture thus evidence it self to be the word of god , as the sun manifesteth it self by light , and fire by heat , or as the first principles of reason are evident in themselves without further proof or testimony ; then every one , and all men , upon the proposal of the scripture unto them , and its own bare assertion , that it is the word of god , would necessarily on that evidence alone assent thereunto , and believe it so to be . but this is not so , all experience lyeth against it ; nor is there any pleadable ground of reason that so it is , or that so it ought to be . in answer unto this objection i shall do these two things . . i shall shew what it is , what power , what faculty in the minds of men , whereunto this revelation is proposed , and whereby we assent unto the truth of it , wherein the mistakes whereon this objection proceedeth will be discovered . . i shall mention some of those things , whereby the holy ghost testifieth and giveth evidence unto the scripture in and by it self , so as that our faith may be immediately resolved into the veracity of god alone . . and in the first place we may consider , that there are three ways whereby we assent unto any thing that is proposed unto us as true , and receive it as such . . by inbred principles of natural light , and the first rational actings of our minds . this in reason answers instinct in irrational creatures . hence god complains that his people did neglect and sin against their own natural light , and first dictates of reason , whereas brute creatures would not forsake the conduct of the instinct of their natures , isa. . . in general , the mind is necessarily determined to an assent unto the proper objects of these principles ; it cannot do otherwise . it cannot but assent unto the prime dictates of the light of nature , yea those dictates are nothing but its assent . its first apprehension of the things which the light of nature embraceth , without either express reasonings or further consideration , are this assent . thus doth the mind embrace in it self the general notions of moral good and evil , with the difference between them , however it practically complies notwith what they guide unto ; jude v. . and so doth it assent unto many principles of reason , as that the whole is greater than the part , without admitting any debate about them . . by rational considerations of things externally proposed unto us . herein the mind exerciseth its discursive faculty , gathering one thing out of another , and concluding one thing from another . and hereon is it able to assent unto what is proposed unto it in various degrees of certainty , according unto the nature and degree of the evidence it proceeds upon . hence it hath a certain knowledg of some things ; of others an opinion or perswasion prevalent against the objections to the contrary , which it knows , and whose force it understands ▪ which may be true or false . . by faith. this respects that power of our minds , whereby we are able to assent unto any thing as true , which we have no first principles concerning , no inbred notions of , nor can from more known principles make unto our selves any certain rational conclusions concerning them . this is our assent upon testimony , whereon we believe many things , which no sense , inbred principles , nor reasonings of our own , could either give us an acquaintance with , or an assurance of . and this assent also hath not only various degrees , but is also of divers kinds , according as the testimony is which it ariseth from , and resteth on ; as being humane if that be humane , and divine if that be so also . according to these distinct faculties and powers of our souls , god is pleased to reveal or make known himself , his mind or will three ways unto us . for he hath implanted no power on our minds , but the principal use and exercise of it are to be with respect unto himself , and our living unto him , which is the end of them all . and a neglect of the improvement of them unto this end , is the highest aggravation of sin. it is an aggravation of sin , when men abuse the creatures of god otherwise than he hath appointed , or in not using them to his glory ; when they take his corn , and wine and oil , and spend them on their lusts , hos. . . it is an higher aggravation when men in sinning abuse and dishonour their own bodies ; for these are the principal external workmanship of god , being made for eternity , and whose preservation unto his glory is committed unto us in an especial manner . this the apostle declareth to be the peculiar aggravation of the sin of fornication and uncleanness in any kind , cor. . , . but the height of impiety consists in the abuse of the faculties aud powers of the soul , wherewith we are endowed purposely and immediately for the glorifying of god. hence proceed unbelief , prophaness , blasphemy , atheism , and the like pollutions of the spirit of mind . and these are sins of the highest provocation . for the powers and faculties of our minds being given us only to enable us to live unto god , the diverting of their principal exercise unto other ends , is an act of enmity against him , and affront unto him . . he makes himself known unto us by the innate principles of our nature , unto which he hath communicated as a power of apprehending , so an indelible sense of his being , his authority and his will , so far as our natural dependance on him , and moral subjection unto him do require . for whereas there are two things in this natural light and first dictates of reason ; first , a power of conceiving , discerning , and assenting ; and secondly , a power of judging and determining upon the things so discerned and assented unto : by the one god makes known his being , and essential properties ; by the other his sovereign authority over all . as to the first , the apostle affirms , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . that which may be known of god , ( his essence , being , subsistence , his natural , necessary , essential properties ) is manifest in them ; that is , it hath a self evidencing power , acting it self in the minds of all men indued with natural light and reason . and as unto his sovereign authority , he doth evidence it in and by the consciences of men , which are the judgment that they make , and cannot but make , of themselves and their actions , with respect unto the authority and judgment of god , rom. . , . and thus the mind doth assent unto the principles of god's being and authority , antecedently unto any actual exercise of the discursive faculty of reason , or other testimony whatever . . he doth it unto our reason in its exercise , by proposing such things unto its consideration , as from whence it may and cannot but conclude in an assent unto the truth of what god intends to reveal unto us that way . this he doth by the works of creation and providence , which present themselves unavoidably unto reason in its exercise , to instruct us in the nature , being , and properties of god. thus the heavens declare the glory of god , and the firmament sheweth his handy-work . day unto day uttereth speech , and night unto night sheweth knowledge . there is no speech nor language where their voice is not heard , psal. . , , . but yet they do not thus declare , evidence and reveal the glory of god unto the first principles and notions of natural light , without the actual exercise of reason . only they do so when we consider his heavens the work of his fingers , the moon and the stars which he hath ordained , as the same psalmist speaks psal. . . a rational consideration of them , their greatness , order , beauty , and use , is required unto that testimony and evidence which god gives in them and by them unto himself , his glorious being , power . to this purpose the apostle discourseth at large concerning the works of creation , rom. . , , . as also of those of providence , acts . , , . chap. . , , , , . and the rational use we are to make of them , verse . so god calls unto men for the exercise of their reason about these things , reproaching them with stupidity and brutishness where they are wanting therein ; isa , . , , . chap. . , . . . god reveals himself unto our faith , or that power of our souls whereby we are able to ass●nt unto the truth of what is proposed unto us upon testimony . and this he doth by his word , or the scriptures proposed unto us in the manner and way before expressed . he doth not reveal himself by his word unto the principles of natural light , nor unto reason in its exercise . but yet these principles , and reason it self , with all the faculties of our minds , are consequentially affected with that revelation , and are drawn forth into their proper exercise by it . but in the gospel the righteousness of god is revealed from faith to faith , rom. . . not to natural light , sense or reason in the first place . and it is faith that is the evidence of things not seen , as revealed in the word , heb. . . unto this kind of revelation , thus saith the lord , is the only ground and reason of our assent ; and that assent is the assent of faith , because it is resolved into testimony alone . and concerning these several ways of the communication or revelation of the knowledge of god , it must be always observed , that there is a perfect consonancy in the things revealed by them all . if any thing pretends from the one what is absolutely contradictory unto the other , or our senses as the means of them , it is not to be received . the foundation of the whole , as of all the actings of our souls , is in the inbred principles of natural light , or first necessary dictates of our intellectual rational nature . this , so far as it extends , is a rule unto our apprehension in all that follows . wherefore if any pretend in the exercise of reason , to conclude unto any thing concerning the nature , being , or will of god , that is directly contradictory unto those principles and dictates , it is no divine revelation unto our reason , but a paralogism from the defect of reason in its exercise . this is that which the apostle chargeth on , and vehemently urgeth against the heathen philosophers . inbred notions they had in themselves of the being and eternal power of god ; and these were so manifest in them thereby , that they could not but own them . hereon they set their rational discursive faculty at work in the consideration of god and his being . but herein were they so vain and foolish , as to draw conclusions directly contrary unto the first principles of natural light , and the unavoidable notions which they had of the eternal being of god , rom. . , , , . and many upon their pretended rational consideration of the promiscuous event of things in the world , have foolishly concluded that all things had a fortuitous beginning , and have fortuitous events , or such as from a concatenation of antecedent causes are fatally necessarily , and are not disposed by an infinitely wise , unerring , holy providence . and this also is directly contradictory unto the first principles and notions of natural light , whereby it openly proclaims it self not to be an effect of reason in its due exercise , but a meer delusion . so if any pretend unto revelations by faith , which are contradictory unto the first principles of natural light , or reason in its proper exercise about its proper objects , it is a delusion . on this ground the roman doctrine of transubstantiation is justly rejected ; for it proposeth that as a revelation by faith , which is expresly contradictory unto our sense and reason in their proper exercise about their proper objects . and a supposition of the possibility of any such thing , would make the ways whereby god reveals and makes known himself , to cross and enterfere one with another ; which would leave us no certainty in any thing divine or humane . but yet as these means of divine revelation do harmonize and perfectly agree one with the other ; so they are not objectively equal , or equally extensive , nor are they coordinate , but subordinate unto one another . wherefore there are many things discernable by reason in its exercise , which do not appear unto the first principles of natural light. so the sober philosophers of old attained unto many true and great conceptions of god , and the excellencies of his nature , above what they arrived unto , who either did not or could not cultivate and improve the principles of natural light in the same manner as they did . it is therefore folly to pretend that things so made known of god are not infallibly true and certain , because they are not obvious unto the first conceptions of natural light , without the due exercise of reason , provided they are not contradictory thereunto . and there are many things revealed unto faith that are above and beyond the comprehension of reason , in the best and utmost of its most proper exercise . such are all the principal mysteries of christian religion . and it is the height of folly to reject them , as some do , because they are not discernable and comprehensible by reason , seeing they are not contradictory thereunto . wherefore these ways of gods revelation of himself , are not equally extensive , or commensurate , but are so subordinate one unto another , that what is wanting unto the one is supplied by the other , unto the accomplishment of the whole and entire end of divine revelation ; and the truth of god is the same in them all . the revelation which god makes of himself in the first way , by the inbred principles of natural light , doth sufficiently and infallibly evidence it self to be from him ; it doth it in , unto , and by those principles themselves . this revelation of god is infallible , the assent unto it is infallible , which the infallible evidence it gives of it self makes to be so . we dispute not now what a few atheistical scepticks pretend unto , whose folly hath been sufficiently detected by others . all the sobriety that is in the world consents in this , that the light of the knowledge of god , in and by the inbred principles of our minds and consciences , doth sufficiently , uncontroulably , and infallibly manifest it self to be from him , and that the mind neither is , nor can be possibly imposed on in its apprehensions of that nature . and if the first dictates of reason concerning god do not evidence themselves to be from god , they are neither of any use nor force ; for they are not capable of being confirmed by external arguments ; and what is written about them is to shew their force and evidence , not to give them any . wherefore this first way of gods revelation of himself unto us is infallible , and infallibly evidenceth it self in our minds according to the capacity of our natures . . the revelation that god maketh of himself by the works of creation and providence , unto our reason in exercise , or the faculties of our souls as discursive , concluding rationally one thing from another , doth sufficiently , yea infallibly evidence and demonstrate it self to be from him , so that it is impossible we should be deceived therein . it doth not do so unto the inbred principles of natural light , unless they are engaged in a rational exercise about the means of the revelation made ; that is , we must rationally consider the works of god , both of creation and providence , or we cannot learn by them what god intends to reveal of himself ; and in our doing so we cannot be deceived . for the invisible things of god from the creation of the world are clearly seen , being understood by the things that are made , even his eternal power and godhead , rom. . . they are clearly seen , and therefore may be perfectly understood as to what they teach of god without any possibility of mistake . and wherever men do not receive the revelation intended in the way intended , that is , do not certainly conclude that what god teaches by his works of creation and providence , namely , his eternal power and godhead , with the essential properties thereof , infinite wisdom , goodness , righteousness , and the like , is certainly and infallibly so , believing it accordingly ; it is not from any defect in the revelation , or its self-evidencing efficacy , but only from the depraved , vitious habits of their minds , their enmity against god , and dislike of him . and so the apostle saith , that they who rejected or improved not the revelation of god , did it , because they did not like to retain god in their knowledg , rom. . . for which cause god did so severely revenge their natural unbelief , as is there expressed . see isa. . . chap . , , . that which i principally insist on from hence is , that the revelation which god makes of himself by the works of creation and providence , doth not evidence it self unto the first principles of natural light , so as that an assent should be given thereunto without the actual exercise of reason , or the discursive faculty of our minds about them ; but thereunto it doth infallibly evidence it self . so may the scripture have and hath a self evidencing efficacy , though this appear not unto the light of first natural principles , no nor to bare reason in its exercise . for , . unto our faith god reveals himself by the scripture , or his word which he hath magnified above all his name , psal. . . that is , implanted on it more characters of himself , and his properties , than on any other way whereby he revealeth or maketh himself known unto us . and this revelation of god by his word , we confess , is not sufficient nor suited to evidence it self unto the light of nature , or the first principles of our understanding , so that by bare proposal of it to be from god , we should by virtue of them immediately assent unto it , as men assent unto self-evident natural principles , as that the part is lesser than the whole , or the like . nor doth it evidence it self unto our reason in its meer natural exercise , as that by virtue thereof we can demonstratively conclude that it is from god , and that what is declared therein is certainly and infallibly true . it hath indeed such external evidences accompanying it , as makes a great impression on reason it self . but the power of our souls whereunto it is proposed is that whereby we can give an assent unto the truth upon the testimony of the proposer , whereof we have no other evidence . and this is the principal and most noble faculty and power of our natures . there is an instinct in brute creatures , that hath some resemblance unto our inbred natural principles ; and they will act that instinct , improved by experience , into a great likeness of reason in its exercise , although it be not so . but as unto the power or faculty of giving an assent unto things on witness or testimony , there is nothing in the nature of irrational creatures that hath the least shadow of it or likeness unto it . and if our souls did want but this one faculty of assenting unto truth upon testimony , all that remains would not be sufficient to conduct us through the affairs of this natural life . this therefore being the most noble faculty of our minds , is that whereunto the highest way of divine revelation is proposed . . that our minds in this especial case to make our assent to be according unto the mind of god , and such as is required of us in a way of duty , are to be prepared and assisted by the holy ghost , we have declared and proved before . on this supposition the revelation which god makes of himself by his word , doth no less evidence it self unto our minds in the exercise of faith to be from him , or gives no less infallible evidence as a ground and reason why we should believe it to be from him , than his revelation of himself by the works of creation and providence doth manifest it self unto our minds in the exercise of reason to be from him , nor with less assurance that what we assent unto in and by the dictates of natural light. and when god revealeth himself , that is , his eternal power and godhead , by the things that are made , the works of creation , the heavens declaring his glory , and the firmament shewing his handy-work ; the reason of men stirred up and brought into exercise thereby , doth infallibly conclude upon the evidence that is in that revelation , that there is a god , and he eternally powerful and wise , without any further arguments to prove the revelation to be true . so when god by his word reveals himself unto the minds of men , thereby exciting and bringing forth faith into exercise , or the power of the soul to assent unto truth upon testimony , that revelation doth no less infallibly evidence it self to be divine or from god , without any external arguments to prove it so to be . if i shall say unto a man that the sun is risen and shineth on the earth ; if he question or deny it , and ask how i will prove it ; it is a sufficient answer to say , that it manifesteth it self in and by its own light : and if he add , that this is no proof to him for he doth not discern it ; suppose that to be so , it is a satisfactory answer to tell him that he is blind ; and if he be not so , that it is to no purpose to argue with him who contradicts his own sense , for he leaves no rule whereby what is spoken may be tried or judged on . and if i tell a man that the heavens declare the glory of god , and the firmament sheweth his handy-work , or that the invisible things of god from the creation of the world are clearly seen , being understood by the things that are made ; and he shall demand how i prove it ; it is a sufficient answer to say , that these things in and by themselves do manifest unto the reason of every man in its due and proper exercise , that there is an eternal , infinitely wise and powerful being , by whom they were caused , produced and made ; so as that whosoever knoweth how to use and exercise his reasonable faculty in the consideration of them , their original , order , nature and use , must necessarily conclude that so it is . if he shall say , that it doth not so appear unto him that the being of god is so revealed by them ; it is a sufficient reply , in case he be so indeed , to say he is phrenetick , and hath not the use of his reason ; and if he be not so , that he argues in express contradiction unto his own reason , as may be demonstrated . this the heathen philosophers granted . quid potest ( saith cicero ) esse tam apertum tamque perspicuum , cum coelum suspeximus , coelestiaque contemplati sumus , quam esse aliquod numen praestantissimae mentis , quo haec reguntur ; quod qui dubitat haud sane intelligo cur non idem sol sit , an nullus sit dubitare possit . de natura deor. lib. . and if i declare unto any one , that the scripture is the word of god , a divine revelation , and that it doth evidence and manifest it self so to be . if he shall say , that he hath the use and exercise of his sense and reason as well as others , and yet it doth not appear unto him so to be ; it is as unto the present enquiry , a sufficient reply for the security of the authority of the scriptures ( though other means may be used for his conviction ) to say , that all men have not faith ; by which alone the evidence of the divine authority of the scriptures is discoverable ; in the light whereof alone we can read those characters of its divine extract , which are impressed on it , and communicated unto it . if it be not so , seeing it is a divine revelation , and it is our duty to believe it so to be , it must be either because our faith is not fitted , suited , nor able to receive such an evidence , suppose god would give it unto the revelation of himself by his word , as he hath done unto those by the light of nature and works of providence ; or because god would not or could not give such an evidence unto his word as might manifest it self so to be . and neither of these can be affirmed without an high reflection on the wisdom and goodness of god. that our faith is capable of giving such an assent is evident from hence , because god works it in us , and bestows it upon us for this very end. and god requireth of us that we should infallibly believe what he proposeth unto us , at least when we have infallible evidence that it is from him . and as he appointeth faith unto this end , and approveth of its exercise , so he doth both judg and condemn them who fail therein , chron. . . isa. . . mark . . yea our faith is capable of giving an assent , though of another kind , more firm and accompanied with more assurance , than any is given by reason in the best of its conclusions . and the reason is , because the power of the mind to give assent upon testimony , which is its most noble faculty , is elevated and strengthned by the divine supernatural work of the holy ghost , before described . to say that god either could not or would not give such a power unto the revelation of himself by his word , as to evidence it self to be so , is exceedingly prejudicial unto his honour and glory , seeing the everlasting welfare of the souls of men is incomparably more concerned therein than in the other ways mentioned . and what reason could be assigned why he should implant a less evidence of his divine authority on this than on them , seeing he designed far greater and more glorious ends in this than in them . if any one shall say the reason is , because this kind of divine revelation is not capable of receiving such evidences ; it must be either because there cannot be evident characters of divine authority , goodness , wisdom , power , implanted on it or mixed with it ; or because an efficacy to manifest them cannot be communicated unto it . that both these are otherwise , shall be demonstrated in the last part of this discourse , which i shall now enter upon . it hath been already declared , that it is the authority and veracity of god , revealing themselves in the scripture and by it , that is the formal reason of our faith , or supernatural assent unto it as it is the word of god. it remains only that we enquire in the second place into the way and means whereby they evidence themselves unto us , and the scripture thereby to be the word of god , so as that we may undoubtedly and infallibly believe it so to be . now because faith , as we have shewed , is an assent upon testimony , and consequently divine faith is an assent upon divine testimony . there must be some testimony or witness in this case whereon faith doth rest . and this we say is the testimony of the holy ghost , the author of the scriptures , given unto them in them and by them . and this work or testimony of the spirit may be reduced unto two heads , which may be distinctly insisted on . . the impressions or characters which are subjectively left in the scripture and upon it , by the holy spirit its author , of all the divine excellencies or properties of the divine nature , are the first means evidencing that testimony of the spirit which our faith rests upon ; or they do give the first evidence of its divine original and authority , whereon we do believe it . the way whereby we learn the eternal power and deity of god from the works of creation , is no otherwise but by those marks , tokens and impressions of his divine power , wisdom and goodness that are upon them . for from the consideration of their subsistence , greatness , order , and use , reason doth necessarily conclude an infinite subsisting being , of whose power and wisdom these things are the manifest effects . these are clearly seen and understood by the things that are made ; we need no other arguments to prove that god made the world , but it self . it carrieth in it and upon it the infallible tokens of its original . see to this purpose the blessed meditation of the psalmist , psal. . throughout . now there are greater and more evident impressions of divine excellencies left on the written word from the infinite wisdom of the author of it , than any that are communicated unto the works of god , of what sort soever . hence david comparing the works and the word of god , as to their instructive efficacy in declaring god and his glory , although he ascribe much unto the works of creation , yet doth he prefer the word incomparably before them , psal. . , , , , , . and psal. . ver . , . &c. and . . and these do manifest the word unto our faith to be his more clearly , than the other do the works to be his , unto our reason . as yet i do not know that it is denied by any , or the contrary asserted , namely , that god , as the immediate author of the scripture , hath left in the very word it self evident tokens and impressions of his wisdom , prescience , omniscience , power , goodness , holiness , truth , and other divine , infinite excellencies , sufficiently evidenced unto the enlightned minds of believers . some i confess speak suspitiously herein ; but until they will directly deny it , i shall not need further to confirm it , than i have done long since in another treatise . and i leave it to be considered , whether ( morally speaking ) it be possible that god should immediately by himself from the eternal counsels of his will reveal himself , his mind , the thoughts and purposes of his heart , which had been hidden in himself from eternity , on purpose that we should believe them , and yeild obedience unto him according to the declaration of himself so made , and yet not give with it , or leave upon it any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any infallible token , evidencing him to be the author of that revelation . men who are not ashamed of their christianity , will not be so to profess and seal that profession with their blood , and to rest their eternal concernments on that security herein which they have attained , namely , that there is that manifestation made of the glorious properties of god in and by the scripture , as it is a divine revelation which incomparably excells in evidence all that their reason receives concerning his power from the works of creation . this is that whereon we believe the scripture to be the word of god with faith divine and supernatural , if we believe it so at all . there is in it self that evidence of its divine original from the characters of divine excellencies left upon it by its author the holy ghost , as faith quietly rests in , and is resolved into . and this evidence is manifest unto the meanest and most unlearned no less than unto the wisest philosophers . and the truth is , if rational arguments and external motives were the sole ground of receiving the scripture to be the word of god , it could not be , but that learned men and philosophers would have always been the forwardest and most ready to admit it , and most firmly to adhere unto it , and its profession . for whereas all such arguments do prevail on the minds of men according as they are able aright to discern their force and judge of them , learned philosophers would have had the advantage incomparably above others . and so some have of late affirmed , that it was the wise , rational , and learned men , who at first most readily received the gospel ; an assertion which nothing but gross ignorance of the scripture it self , and all the writings concerning the original of christianity , whether of christians or heathens , could give the least countenance unto ; see cor. . , . from hence is the scrip●ure so often compared unto light , called light , a light shining in a dark place , which will evidence it self unto all who are not blind , or do wilfully shut their eyes , or have their eyes blinded by the god of this world , lest the light of the glorious gospel of christ , who is the image of god , should shine unto them ; which consideration i have handled at large elsewhere . . the spirit of god evidenceth the divine original and authority of the scripture , by the power and authority which he puts forth in it and by it over the minds and consciences of men , with its operation of divine effects thereon . this the apostle expresly affirms to be the reason and cause of faith , cor. . , . if all prophesy , and there comes in one that believeth not , or one unlearned , he is convinced of all , he is judged of all . and thus are the secrets of his heart made manifest , and so falling down on his face , he will worship god , and report that god is in you of a truth . the acknowledgment and confession of god to be in them or among them , is a profession of faith in the word administred by them . such persons assent unto its divine authority , or believe it to be the word of god. and on what evidence or ground of credibility they did so , is expresly declared . it was not upon the force of any external arguments produced and pleaded unto that purpose . it was not upon the testimony of this or that , or any church whatever ; nor was it upon a conviction of any miracles which they saw wrought in its confirmation . yea the ground of the faith and confession declared , is opposed unto the efficacy and use of the miraculous gift of tongues , v. , . wherefore the only evidence whereon they received the word , and acknowledged it to be of god , was that divine power and efficacy , whereof they found and felt the experience in themselves . he is convinced of all , judged of all , and thus are the secrets of his heart made manifest , whereon he falls down before it with an acknowledgment of its divine authority , finding the vvord to come upon his conscience with an irresistible power of conviction and judgment thereon [ he is convinced of all , judged of all , ] he cannot but grant that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a divine efficacy in it , or accompanying of it . especially his mind is influenced by this , that the secrets of his heart are made manifest by it . for all men must acknowledge this to be an effect of divine power ; seeing god alone is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he who searcheth , knoweth , and judgeth the heart . and if the vvoman of samaria believed that jesus was the christ , because he told her all things that ever she did , john . . there is reason to believe that vvord to be from god , which makes manifest even the secrets of our hearts . and although i do conceive that by the word of god , heb. . . the living and eternal word is principally intended , yet the power and efficacy there ascribed to him is that which he puts forth by the vvord of the gospel . and so that vvord also , in its place and use , pierceth to the dividing asunder of soul and spirit , of the joynts and marrew , and is a discerner , or passeth a critical judgment on the thoughts and intents of the heart , or makes manifest the secrets of mens hearts , as it is here expressed . hereby then doth the holy ghost so evidence the divine authority of the word , namely , by that divine power which it hath upon our souls and consciences , that we do assuredly acquiesce in it to be from god. so the thessalonians are commended that they received the word not as the word of men , but as it is in truth the word of god , which effectually works in them that believe , thess. . . it distinguisheth it self from the word of men , and evidences it self to be indeed the word of god by its effectual operation in them that believe . and he who hath this testimony in himself hath a higher and more firm assurance of the truth than what can be attained by the force of external arguments , or the credit of humane testimony . vvherefore i say in general , that the holy spirit giveth testimony unto , and evinceth the divine authority of the word , by its powerful operations and divine effects on the souls of them that do believe . so that although it be weakness and foolishness unto others , yet as is christ himself unto them that are called , it is the power of god , and the vvisdom of god. and i must say , that although a man be furnished with external arguments of all sorts concerning the divine original and authority of the scriptures ; although he esteem his motives of credibility to be effectually perswasive , and have the authority of any or all the churches in the vvorld to confirm his perswasion , yet if he have no experience in himself of its divine power , authority and efficacy , he neither doth nor can believe it to be the word of god in a due manner , with faith divine and supernatural . but he that hath this experience hath that testimony in himself which will never fail . this will be the more manifest , if we consider some few of those many instances , wherein it exerts its power , or the effects which are produced thereby . the principal divine effect of the word of god is in the conversion of the souls of sinners unto god. the greatness and glory of this work we have elsewhere declared at large . and all those who are acquainted with it as it is declared in the scripture , and have any experience of it in their own hearts , do constantly give it as an instance of the exceeding greatness of the power of god. it may be they speak not improperly , who prefer the work of the new creation before the work of the old , for the express evidences of almighty power contained in it , as some of the ancients do . now of this great and glorious effect the word is the only instrumental cause , whereby the divine power operates and is expressive of it self . for we are born again , born of god , not of corruptible seed , but of incorruptible by the word of god , which abideth for ever , pet. . . for of his own will doth god beget us with the word of truth , jam. . . the word is the seed of the new creature in us , that whereby our whole natures , our souls and all their faculties are changed and renewed into the image and likeness of god. and by the same word is this new nature kept and preserved , pet. . . and the whole soul carried on unto the enjoyment of god. it is unto believers an ingrafted word , which is able to save their souls ; james . . the word of god's grace , which is able to build us up , and give us an inheritance among them that are sanctified , acts . . and that because it is the power of god unto salvation unto them that do believe , rom. . . all the power which god puts forth and exerts in the communication of that grace and mercy unto believers , whereby they are gradually carried on and prepared unto salvation , he doth it by the word . therein , in an especial manner , is the divine authority of the word evidenced by the divine power and efficacy given unto it by the holy ghost . the vvork which is effected by it in the regeneration , conversion , and sanctification of the souls of believers , doth evidence it infallibly unto their consciences , that it is not the vvord of man , but of god. it will be said , this testimony is private in the minds only of them on whom this vvork is wrought . and therefore do i press it no further ; but he that believeth hath the witness in himself , john . . let it be granted , that all who are really converted unto god by the power of the vvord , have that infallible evidence and testimony of its divine original , authority , and power in their own souls and consciences , that they thereon believe it with faith divine and supernatural , in conjunction with the other evidences before mentioned , as parts of the same divine testimony , and it is all i aim at herein . but yet although this testimony be privately received ( for in it self it is not so , but common unto all believers ) yet is it ministerially pleadable in the church , as a principal motive unto believing . a declaration of the divine power which some have found by experience in the vvord , is an ordinance of god to convince others , and to bring them unto the faith. yea of all the external arguments that are or may be pleaded to justify the divine authority of the scripture , there is none more prevalent nor cogent , than this of its mighty efficacy in all ages on the souls of men , to change , convert , and renew them into the image and likeness of god , which hath been visible and manifest . moreover there are yet other particular effects of the divine power of the word on the minds and consciences of men , belonging unto this general work , either preceding or following of it , which are clearly sensible and enlarge the evidence . as , . the work of conviction of sin on those who expected it not , who desired it not , and who would avoid it if by any means possible they could . the vvorld is filled with instances of this nature ; whilst men have been full of love to their sins , at peace in them , enjoying benefit and advantage by them , the vvord coming upon them in its power , hath awed , disquieted , and terrified them , taken away their peace , destroyed their hopes , and made them , as it were whether they would or no , that is , contrary to their desires , inclinations and carnal affections , to conclude that if they comply not with what is proposed unto them in that word , which before they took no notice of , nor had any regard unto , they must be presently or eternally miserable . conscience is the territory or dominion of god in man , which he hath so reserved unto himself , that no human power can possibly enter into it , or dispose of it in any wise . but in this vvork of conviction of sin , the vvord of god , the scripture , entreth into the conscience of the sinner , takes possession of it , disposeth it unto peace or trouble by its laws or rules , and no otherwise . vvhere it gives disquietments , all the vvorld cannot give it peace ; and where it speaks peace there is none can give it trouble . vvere not this the word of god , how should it come thus to speak in his name , and to act his authority in the consciences of men as it doth ? when once it begins this vvork , conscience immediately owns a new rule , a new ▪ law , a new government , in order to the judgment of god upon it and all its actions . and it is contrary to the nature of conscience to take this upon it self , nor would it do so , but that it sensibly finds god speaking and acting in it , and by it ; see cor. . , . an invasion may be made on the outward duties that conscience disposeth unto ; but none can be so upon its internal actings . no power under heaven can cause conscience to think , act , or judge otherwise than it doth by its immediate respect unto god. for it is the minds self-judging with respect unto god ; and what is not so , is no act of conscience . vvherefore to force an act of conscience implies a contradiction . however it may be defiled , bribed , seared , and at length utterly debauched ; admit of a superiour power , a power above or over it self under god it cannot . i know conscience may be prepossessed with prejudices ; and by education , with the insinuation of traditions , take on it self the power of false , corrupt , superstitious principles and errors , as means of conveying unto it a sense of divine authority ; so is it with the m●humetans , and other false worshippers in the world. but the power of those divine convictions , whereof we treat , is manifestly different from such prejudicate opinions . for where these are not imposed on men by artifices and delusions easily discoverable , they prepossess their minds and inclinations by traditions , antecedently unto any right judgment they can make of themselves or other things ; and they are generally wrapt up and condited in their secular interests . the convictions we treat of come from without , upon the minds of men , and that with a sensible power , prevailing over all their previous thoughts and inclinations . those first affect , deceive and delude the notional part of the soul , whereby conscience is insensibly influenced and diverted into improper respects , and is deceived as to its judging of the voice of god ; these immediately principle the practical understanding and self-judging power of the soul. wherefore such opinions and perswasions are gradually insinuated into the mind , and are admitted insensibly without opposition or reluctancy , being never accompanied at their first admission with any secular disadvantage . but these divine convictions by the word befall men , some when they think of nothing less , and desire nothing less ; some when they design other things , as the pleasing of their ears , or the entertainment of their company ; and some that go on purpose to deride and scoff at what should be spoken unto them from it . it might also be added unto the same purpose , how confirmed some have been in their carnal peace and security , by love of sin , with innumerable inveterate prejudices ; what losses and ruine to their outward concernments many have fallen into by admitting of their convictions ; what force , diligence , and artifices have been used to defeat them , what contribution of aid and assistance hath there been from satan unto this purpose ; and yet against all hath the divine power of the word absolutely prevailed , and accomplished its whole designed effect . see cor. . , . jerem. . . zach. . . . it doth it by the light that is in it , and that spiritual illuminating efficacy wherewith it is accompanied . hence it is called a light shining in a dark place , pet. . . that light whereby god shines into the hearts and minds of men , cor. . , . without the scripture all the world is in darkness . darkness covers the earth , and thick darkness the people , isa ▪ . . it is the kingdom of satan filled with darkness and confusion . superstition , idolatry , lying vanities , wherein men know not at all what they do , nor whither they go , fill the whole world ; even as it is at this day . and the minds of men are naturally in darkness ; there is a blindness upon them that they cannot see nor discern spiritual things , no not when they are externally proposed unto them , as i have at large evinced elsewhere . and no man can give a greater evidence that it is so , than he who denies it so to be . with respect unto both these kinds of darkness the scripture is a light , and accompanied with a spiritual illuminating efficacy , thereby evidencing it self to be a divine revelation . for what but divine truth could recall the minds of men from all their wandrings in error , superstition , and other effects of darkness , which of themselves they love more than truth ? all things being filled with vanity , error , confusion , misapprehensions about god and our selves , our duty and end , our misery and blessedness ; the scripture , where it is communicated by the providence of god , comes in as a light into a dark place , discovering all things clearly and steadily , that concern either god or our selves , our present or future condition ; causing all the ghosts , and false images of things which men had framed and fancied unto themselves in the dark , to vanish and disappear . digitus dei ! this is none other but the power of god. but principally it evidenceth this its divine efficacy , by that spiritual saving light , which it conveighs into and implants on the minds of believers . hence there is none of them who have gained any experience by the observation of god's dealings with them , but shall , although they know not the ways and methods of the spirits operations by the word , yea can say with the man unto whom the lord jesus restored his sight , one thing i know , that whereas i was born blind , now i see . this power of the word , as the instrument of the spirit of god for the communication of saving light and knowledge unto the minds of men , the apostle declares , cor. . . chap. . , . by the efficacy of this power doth he evidence the scripture to be the word of god. those who believe , find by it a glorious supernatural light introduced into their minds , whereby they who before saw nothing in a distinct affecting manner in spirituals , do now clearly discern the truth , the glory , the beauty , and excellency of heavenly mysteries , and have their minds transformed into their image and likelineness . and there is no person who hath the witness in himself of the kindling of this heavenly light in his mind by the word , but hath also the evidence in himself of its divine original . . it doth in like manner evidence its divine authority by the awe , which it puts on the minds of the generality of mankind unto whom it is made known , that they dare not absolutely reject it . multitudes there are unto whom the word is declared , who hate all its precepts , despise all its promises , abhor all its threatnings , like nothing , approve of nothing of what it declares or proposes , and yet dare not absolutely refuse or reject it . they deal with it as they do with god himself , whom they hate also , according to the revelation which he hath made of himself in his word . they wish he were not , sometimes they hope he is not , would be glad to be free of his rule , but yet dare not , cannot absolutely deny and disown him , because of that testimony for himself , which he keeps alive in them whether they will or no. the same is the frame of their hearts and minds towards the scripture , and that for no other reason but because it is the word of god , and manifesteth it selfsso to be . they hate it , wish it were not , hope it is not true , but are not by any means able to shake off a disquiet in the sense of its divine authority . this testimony it hath fixed in the hearts of multitudes of its enemies ; psal. . . . it evidences its divine power in administring strong consolations in the deepest and most unrelievable distresses . some such there are , and such many men fall into , wherein all means and hopes of relief may be utterly removed and taken away . so is it when the miseries of men are not known unto any that will so much as pity them , or wish them relief ; or if they have been known , and there hath been an eye to pity them , yet there hath been no hand to help them . such hath been the condition of innumerable souls , as on other accounts , so in particular under the power of persecutors ; when they have been shut up in filthy and nasty dungeons , not to be brought out but unto death by the most exquisite tortures that the malice of hell could invent , or the bloody cruelty of man inflict . yet in these and the like distresses doth the word of god by its divine power and efficacy break through all interposing difficulties , all dark and discouraging circumstances , supporting , refreshing , and comforting such poor distressed sufferers , yea commonly filling them under overwhelming calamities with joy unspeakable , and full of glory . though they are in bonds , yet is the word of god not bound ; neither can all the power of hell , nor all the diligence or fury of men keep out the word from entring into prisons , dungeons , flames , and to administer strong consolations against all fears , pains , wants , dangers , deaths , or whatever we may in this mortal life be exposed unto . and sundry other instances of the like nature might be pleaded , wherein the word gives evident demonstrations unto the minds and consciences of men of its own divine power and authority ; which is the second way whereby the holy ghost its author gives testimony unto its original . but it is not meerly the grounds and reasons whereon we believe the scripture to be the word of god , which we designed to declare . the whole work of the holy spirit enabling us to believe them so to be was proposed unto consideration . and beyond what we have insisted on , there is yet a further peculiar work of his , whereby he effectually ascertains our minds of the scriptures being the word of god , whereby we are ultimately established in the faith thereof . and i cannot but both admire and bewail that this should be denied by any that would be esteemed christians . wherefore if there be any necessity thereof , i shall take occasion in the second part of this discourse further to confirm this part of the truth thus far debated , namely , that god by his holy spirit doth secretly and effectually perswade and satisfy the minds and souls of believers in the divine truth and authority of the scriptures , whereby he infallibly secures their faith against all objections and temptations whatsoever ; so that they can safely and comfortably dispose of their souls in all their concernments , with respect unto this life and eternity , according unto the undeceivable truth and guidance of it . but i shall no further insist on these things at present . three things do offer themselves unto consideration from what hath been discoursed . . what is the ground and reason why the meanest and most unlearned sort of believers do assent unto this truth , that the scriptures are the word of god , with no less firmness , certainty , and assurance of mind , than do the wisest and most learned of them . yea ofttimes the faith of the former sort herein is of the best growth , and firmest consistency against oppositions and temptations . now no assent of the mind can be accompanied with any more assurance , than the evidence whose effect it is , and which it is resolved into , will afford . nor doth any evidence of truth beget an assent unto it in the mind , but as it is apprehended and understood . wherefore the evidence of this truth , wherein soever it consists , must be that which is perceived , apprehended and understood by the meanest and most unlearned sort of true believers . for , as was said , they do no less firmly assent and adhere unto it , than the wisest and most learned of them . it cannot therefore consist in such subtil and learned arguments , whose sense they cannot understand or comprehend . but the things we have pleaded are of another nature . for those characters of divine wisdom , goodness , holiness , grace , and sovereign authority , which are implanted on the scripture by the holy ghost , are as legible unto the faith of the meanest , as of the most learned believer . and they also are no less capable of an experimental vnderstanding of the divine power and efficacy of the scriptures in all its spiritual operations , than those who are more wise and skillful in discerning the force of external arguments and motives of credibility . it must therefore of necessity be granted , that the formal reason of faith consists in those things , whereof the evidence is equally obvious unto all sorts of believers . . whence it is that the assent of faith , whereby we believe the scriptures to be the word of god , is usually affirmed to be accompanied with more assurance than any assent which is the effect of science upon the most demonstrative principles . they who affirm this , do not consider faith as it is in this or that individual person , or in all that do sincerely believe ; but in its own nature and essence , and what it is meet and able to produce . and the schoolmen do distinguish between a certainty or assurance of evidence , and an assurance of adherence . in the latter they say the certainty of faith doth exceed that of science ; but it is less in respect of the former . but it is not easily to be conceived how the certainty of adherence should exceed the certainty of evidence , with respect unto any object whatsoever . that which seems to render a difference in this case is , that the evidence which we have in things scientifical is speculative , and affects the mind only ; but the evidence which we have by faith effectually worketh on the will also , because of the goodness and excellency of the things that are believed . and hence it is that the whole soul doth more firmly adhere unto the objects of faith upon that evidence which it hath of them , than unto other things whereof it hath clearer evidence , wherein the will and the affections are little or not at all concerned . and bonaventure giveth a reason of no small weight , why faith is more certain than science , not with the certainty of speculation , but of adherence ; quoniam fideles christiani , nec argumentis , nec tormentis , nec blandimentis adduci possunt , vel inclinari , ut veritatem quam credunt ▪ vel ore tenus negent ; quod nemo peritus alicujus scientiae faceret , si acerrimis tormentis cogeretur scientiam suam de conclusione aliqua geometrica vel arithmetica retractare . stultus enim & ridiculus esset geometra , qui pro sua scientia in controversiis geometricis mortem anderet subire , nisi in quantum dictat fides , non esse mentiendum . and whatever may be said of this distinction , i think it cannot modestly be denied , that there is a greater assurance in faith , than any is in scientifical conclusions ; until as many good and wise men will part with all their worldly concernments , and their lives , by the most exquisite tortures , in the confirmation of any truth which they have received meerly on the ground of reason acting in humane sciences , as have so done on the certainty which they had by faith , that the scripture is a divine revelation . for in bearing testimony hereunto , have innumerable multitudes of the best , the holiest and the vvisest men that ever were in the vvorld , chearfully and joyfully sacrificed all their temporal , and adventured all their eternal concernments . for they did it under a full satisfaction that in parting with all temporary things , they should be eternally blessed , or eternally miserable , according as their perswasion in faith proved true or false . vvherefore unto the firmitude and constancy which we have in the assurance of faith , three things do concur . . that this ability of assent upon testimony , is the highest and most noble power or faculty of our rational souls ; and therefore where it hath the highest evidence whereof it is capable , which it hath in the testimony of god , it giveth us the highest certainty or assurance , whereof in this vvorld we are capable . . unto the assent of divine faith there is required an especial internal operation of the holy ghost . this rendreth it of another nature than any meer natural act and operation of our minds . and therefore if the assurance of it may not properly be said to exceed the assurance of science in degree , it is only because it is of a more excellent kind , and so is not capable of comparison unto it as to degrees . . that the revelation which god makes of himself , his mind and will by his word , is more excellent , and accompanied with greater evidence of his infinitely glorious properties , wherein alone the mind can find absolute rest and satisfaction ( which is its assurance ) than any other discovery of truth of what sort soever is capable of . neither is the assurance of the mind absolutely perfect in any thing beneath the enjoyment of god. wherefore the soul by faith making the nearest approaches , whereof in this life it is capable , unto the eternal spring of being , truth and goodness , it hath the highest rest , satisfaction and assurance therein that in this life it can attain unto . . it followeth from hence , that those that would deny either of those two things , or would so separate between them , as to exclude the necessity of either unto the duty of believing , namely , the internal work of the holy spirit on the minds of men , enabling them to believe , and the external work of the same holy spirit giving evidence in and by the scripture unto its own divine original ; do endeavour to expell all true divine faith out of the world , and to substitute a probable perswasion in the room thereof . for a close unto this discourse , which hath now been drawn forth unto a greater length than was at first intended , i shall consider some objections that are usually pleaded in opposition unto the truth asserted and vindicated . it is therefore objected in the first place , that the plea hitherto insisted on cannot be managed without great disadvantage to christian religion . for if we take away the rational grounds , on which we believe the doctrine of christ to be true and divine , and the whole evidence of the truth of it be laid on things not only derided by men of atheistical spirits , but in themselves such as cannot be discerned by any but such as do believe , on what grounds can we proceed to convince an unbeliever ? answer . by the way , it is one thing to prove and believe the doctrine of christ to be true and divine ; another to prove and believe the scripture to be given by inspiration of god , or the divine authority of the scripture , which alone was proposed unto consideration . a doctrine true and divine may be written in and proposed unto us by writings that were not divinely and infallibly inspired ; and so might the doctrine of christ have been , but not without the unspeakable disadvantage of the church . and there are sundry arguments which forcibly and effectually prove the doctrine of christ to have been true and divine , which are not of any efficacy to prove the divine authority of the scriptures ; though on the other hand , whatever doth prove the divine authority of the scriptures , doth equally prove the divine truth of the doctrine of christ. . there are two ways of convincing vnbelievers ; the one insisted on by the apostles and their followers , the other by some learned men since their days . the way principally insisted on by the apostles was by preaching the word it self unto them in the evidence and demonstration of the spirit , by the power whereof manifesting the authority of god in it , they were convinced ; and falling down acknowledged god to be in it of a truth ▪ cor. . , . ch . . , . it is likely that in this their proposal of the gospel , the doctrine and truths contained in it unto unbelievers , that those of atheistical spirits would both deride them and it ; and so indeed it came to pass , many esteeming themselves to be bablers and their doctrine to be errant folly. but yet they desisted not from pursuing their work in the same way , whereunto god gave success . the other vvay is to prove unto vnbelievers that the scripture is true and divine by rational arguments , wherein some learned persons have laboured , especially in these last ages , to very good purpose . and certainly their labours are greatly to be commended , whilst they attend unto these rules . ( . ) that they produce no arguments but such as are cogent , and not liable unto just exceptions . for if to manifest their own skill or learning they plead such reasons as are capable of an answer and solution , they exceedingly prejudice the truth by subjecting it unto dubious disputations , whereas in it self it is clear , firm , and sacred . ( . ) that they do not pretend their rational grounds and arguments to be the sole foundation that faith hath to rest upon , or which it is resolved into . for this were the ready way to set up an opinion instead of faith supernatural and divine . accept but of these two limitations , and it is acknowledged that the rational grounds and arguments intended may be rationally pleaded , and ought so to be , unto the conviction of gainsayers . for no man doth so plead the self-evidencing power of the scripture , as to deny that the use of other external motives and arguments is necessary to stop the mouths of atheists , as also unto the further establishment of them who do believe . these things are subordinate , and no way inconsistent . the truth is , if we will attend unto our own and the experience of the whole church of god , the way whereby we come to believe the scripture to be the word of god ordinarily is this and no other . god having first given his word as the foundation of our faith and obedience , hath appointed the ministry of men , at first extraordinary , afterwards ordinary , to propose unto us the doctrines , truths , precepts , promises , and threatnings contained therein . together with this proposition of them , they are appointed to declare that these things are not from themselves , nor of their own invention , tim. . , , , . and this is done variously . unto some the vvord of god in this ministry thus comes , or is thus proposed , preached or declared , whilst they are in a condition not only utterly unacquainted with the mysteries of it , but filled with contrary apprehensions and consequently prejudices against it . thus it came of old unto the pagan world , and must do so unto such persons and nations as are yet in the same state with them . unto these the first preachers of the gospel did not produce the book of the scriptures , and tell them that it was the word of god , and that it would evidence it self unto them so to be . for this had been to despise the wisdom and authority of god in their own ministry . but they preached the doctrines of it unto them , grounding themselves on the divine revelation contained therein . and this proposition of the truth or preaching of the gospel was not left of god to work it self into the reasons of men by the suitableness of it thereunto ; but being his own institution for their illumination and conversion , he accompanied it with divine power , and made it effectual unto the ends designed , rom. . . and the event hereof among mankind was , that by some this new doctrine was derided and scorned , by others whose hearts god opened to attend unto it , it was embraced and submitted unto . among those who after the propagation of the gospel are born , as they say , within the pale of the church , the same doctrine is variously instilled into persons according unto the several duties and concerns of others to instruct them . principally the ministry of the word is ordained of god unto that end wheron the church is the ground and pillar of truth . those of both sorts unto whom the doctrine mentioned is preached or proposed , are directed unto the scriptures as the sacred repository thereof . for they are told that these things come by revelation from god , and that revelation is contained in the bible , which is his word . upon this proposal with enquiry into it and consideration of it , god co-operating by his spirit , there is that evidence of its divine original communicated unto their minds through its power and efficacy , with the characters of divine wisdom and holiness implanted on it , which they are now enabled to discern , that they believe it and rest in it as the immediate word of god. thus was it in the case of the woman of samaria , and the inhabitants of sychar , with respect unto their faith in christ jesus , john . . this is the way whereby men ordinarily are brought to believe the word of god , rom. . , . and that neither by external arguments or motives , which no one soul was ever converted unto god by , nor by any meer naked proposal and offer of the book unto them , nor by miracles , nor by immediate revelation or private subjective testimony of the spirit ; nor is their faith a perswasion of mind , that they can give no reason of , but only that they are so perswaded . but it will be yet further objected , that if there be such clear evidences in the thing it self , that is , in the divine original and authority of the scriptures , that none who freely use their reason can deny it ; then it lies either in the naked proposal of the things unto the understanding ; and if so , then every one that assents unto this proposition , that the whole is greater than the part , must likewise assent unto this that the scripture is the word of god ; or the evidence must not ly in the naked proposal , but in the efficacy of the spirit of god in the minds of them unto whom it is proposed . answ. . i know no divine , ancient or modern , popish or protestant , who doth not assert that tere is a work of the holy ghost on the minds of men necessary unto a due belief of the scriptures to be the vvord of god. and the consideration hereof ought not by any christian to be excluded . but they say not that this is the objective testimony or evidence on which we believe the scripture to be the vvord of god , concerning which alone is our enquiry . . we do not dispute how far or by what means this proposition , the scripture is the word of god , may be evidenced meerly unto our reason ; but unto our understanding as capable of giving an assent upon testimony . it is not said that this is a first principle of reason , though it be of faith , nor that it is capable of a mathematical demonstration . that the whole is greater than the part , is self-evident unto our reason upon its first proposal ; but such none pretends to be in the scripture , because it is a subject not capable of it . nor do those who denying the self-evidence of the scripture , pretend by their arguments for its divine authority to give such an evidence of it unto reason , as is in first principles , or mathematical demonstrations , but content themselves with that which they call a moral certainty . but it is by faith we are obliged to receive the truth of this proposition , which respects the power of our minds of assent unto truth upon testimony , infallibly on that which is infallible . and hereunto it evidenceth its own truth , not with the same , but with an evidence and certainty of an higher nature and nobler kind than that of the strictest demonstration in things natural , or the most forcible argumens in things moral . . it will be objected , that if this be so , then none can be obliged to receive the scripture as the word of god who hath not faith , and none have faith but those in whom it is wrought by the spirit of god , and thereinto all will be resolved at last . answ. . indeed there is no room for this objection ; for the whole work of the spirit is pleaded only as he is the efficient cause of believing , and not the objective , or reason why we do believe . but . we must not be ashamed to resolve all we do well , spiritually and in obedience to the command of god , unto the efficacious operation of the holy ghost in us , unless we intend to be ashamed of the gospel . but this still makes his internal operation to be the efficient , and not his internal testimony to be the formal reason of our faith. . it is another question , whether all obligation unto duty is and must be proportionate unto our own strength without divine assistance ; which we deny : and affirm that we are obliged unto many things by virtue of gods command , which we have no power to answer but by virtue of his grace . . where the proposal of the scripture is made in the way before described , those unto whom it is proposed are obliged to receive it as the word of god , upon the evidence which it gives of it self so to be . yea every real , true , divine revelation made unto men , or every proposal of the scripture by divine providence , hath that evidence of its being from god accompanying of it , as is sufficient to oblige them unto whom it was made to believe it , on pain of his displeasure . if this were otherwise , then either were god obliged to confirm every particular divine revelation with a miracle ( which as to its obligation unto believing wants not its difficulty ) which he did not , as in many of the prophets ; nor doth at this day at the first proposal of the gospel to the heathen ; or else when he requires faith and obedience in such ways as in his wisdom he judgeth meet , that is in the ordinary ministry of the word , they are not obliged thereby , nor is it their sin to refuse a compliance with his will. . if this difficulty can be no otherwise avoided , but by affirming that the faith which god requires of us with respect unto his vvord , is nothing but a natural assent unto it upon rational arguments and considerations which we have an ability for , without any spiritual aid of the holy ghost , or respect unto his testimony , as before described ; which overthrows all faith , especially that which is divine . i shall rather ten thousand times allow of all the just consequences that can follow on the supposition mentioned , than admit of this relief . but of those consequences this is none , that any unto whom the scripture is proposed are excepted from an obligation unto believing . in like manner there is no difficulty in the usual objection which respects particular books of the scripture , why we receive them as canonical , and reject others ; as namely , the book of proverbs , and not of wisdom ; of ecclesiastes , and not ecclesiasticus . for , . as to the books of the old testament , we have the canon of them given us in the new , where it is affirmed , that unto the church of the jews were committed the oracles of god : which both confirms all that we receive , and excludes all that we exclude . and unto the new , there are no pretenders , nor ever were to the least exercise of the faith of any . . all books whatever that have either themselves pretended unto a divine original , or have been pleaded by others to be of that extract , have been and may be from themselves , without further help , evicted of falshood in that pretence . they have all of them hitherto in matter or manner , in plain confessions , or other sufficient evidence , manifested themselves to be of an human original . and much danger is not to be feared from any that for the future shall set forth with the same pretence . . vve are not bound to refuse the ministry of the church , or the advantages of providence whereby the scripture is brought unto us , with the testimonies which either directly or collaterally any one part of it gives unto another . although the scripture be to believed for it self , yet it is not ordinarily to be believed by it self , without the help of other means . . on these suppositions i fear not to affirm that there are on every individual book of the scripture , particularly those named , those divine characters and criteria , which are sufficient to difference them from all other vvritings whatever , and to testify their divine authority unto the minds and consciences of believers . i say of believers ; for we enquire not on what ground unbelievers , or those who do not believe , do believe the vvord of god , nor yet directly on what outward motives such persons may be induced so to do . but our sole enquiry at present is , what the faith of them who do believe is resolved into . it is not therefore said that when our lord jesus christ ( for we acknowledg that there is the same reason of the first giving out of divine revelations , as is of the scripture ) came and preached unto the jews , that those meer vvords , i am the light of the world , or the like ▪ had all this evidence in them or with them ; for nothing he said of that kind may be separated from its circumstances ; but supposing the testimonies given in the scripture before hand to his person , work , time , and manner of coming , with the evidence of the presence of god with him in the declaration that he made of his doctrine , and himself to be the messiah , the jews were bound to believe what he taught , and himself to be the son of god the saviour of the world , and so did many of them upon his preaching only , john . . and in like manner they were bound to believe the doctrine of john baptist , and to submit unto his institutions although he wrought no miracle , and those who did not , rejected the counsel of god for their good , and perished in their unbelief . but although our lord jesus christ wrought no miracles to prove the scripture then extant to be the vvord of god , seeing he wrought them among such only as by whom that was firmly believed ; yet the vvisdom of god saw it necessary to confirm his personal ministry by them . and without a sense of the power and efficacy of the divine truth of the doctrine proposed , miracles themselves will be despised ; so they were by some who were afterwards converted by the preaching of the vvord , acts . . chap. . , . or they will produce only a false faith , or a ravished assent upon an amazement , that will not abide , acts . , . appendix . a summary representation of the nature and reason of that faith wherewith we believe the scripture to be the word of god , with some attestations given unto the substance of what hath been delivered concerning it , shall give a close to this discourse . as to the first part of this design , the things that follow are proposed . i. unto the enquiry , on what grounds or for what reason we believe the scripture to be the word of god , many things are supposed , as on all hands agreed upon , whose demonstration or proof belongs not unto our present work. such are , . the being of god , and his self-subsistence , with all the essential properties of his nature . . our relation unto him and dependance on him , as our creator , benefactor , preserver , judge , and rewarder , both as unto things temporal , and eternal . wherefore , . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whatever may be known of god by the light of nature , whatever is manifest in or from the works of creation or providence , and necessary actings of conscience , as to the being , rule and authority of god , is supposed as acknowledged in this enquiry . . that beyond the conduct and guidance of the light of nature , that men may live unto god , believe and put their trust in him , according to their duty , in that obedience which he requireth of them , so as to come unto the enjoyment of him , a supernatural revelation of his mind and will unto them , especially in that condition wherein all mankind are since the entrance of sin , is necessary . . that all those unto whom god hath granted divine revelations immediately from himself , for their own use , and that of all other men unto whom they were to be communicated , were infallibly assured that they came from god , and that their minds were no way imposed on in them . . that all these divine revelations , so far as they are any way necessary to guide and instruct men in the true knowledg of god , and that obedience which is acceptable unto him , are now contained in the scriptures , or those books of the old and new testament which are commonly received and owned among all sorts of christians . these things i say are supposed unto our present enquiry , and taken for granted ; so as that the reader is not to look for any direct proof of them in the preceding discourse . but on these suppositions it is alledged and proved , . that all men unto whom it is duly proposed as such , are bound to believe this scripture , these books of the old and new testament , to be the word of god ; that is to contain and exhibit an immediate ▪ divine , supernatural revelation of his mind and will , so far as is any way needful that they may live unto him ; and that nothing is contained in them , but what is of the same divine original . . the obligation of this duty of thus believing the scripture to be the word of god , ariseth partly from the nature of the thing it self , and partly from the especial command of god. for it being that revelation of the will of god , without the knowledg whereof , and assent whereunto , we cannot live unto god as we ought , nor come unto the enjoyment of him ; it is necessary that we should believe it unto those ends ; and god requireth it of us , that so we should do . . we cannot thus believe it in a way of duty , but upon a sufficient evidence and prevalent testimony that so it is . . there are many cogent arguments , testimonies , and motives to perswade , convince , and satisfy unprejudiced persons , that the scripture is the word of god , or a divine revelation , and every way sufficient to stop the mouths of gain-sayers , proceeding on such principles of reason , as are owned and approved by the generality of mankind . and arguments of this nature may be taken from almost all considerations of the properties of god , and his government of the world , of our relation unto him , of what belongs unto our present peace , and future happiness . . from the arguments and testimonies of this nature , a firm perswasion of mind defensible against all objections , that the scripture is the word of god , may be attained ; and that such , as that those who live not in contradiction unto their own light and reason through the power of their lusts , cannot but judg it their wisdom , duty , and interest to yield obedience unto his vvill as revealed therein . . but yet that perswasion of mind which may be thus attained , and which resteth wholly upon these arguments and testimonies , is not entirely that faith wherewith we are obliged to believe the scripture to be the vvord of god in a way of duty . for it is not to be meerly human , how firm soever the perswasions in it may be , but divine and supernatural , of the same kind with that whereby we believe the things themselves contained in the scripture . . vve cannot thus believe the scripture to be the vvord of god , nor any divine truth therein contained , without the effectual illumination of our minds by the holy ghost . and to exclude the consideration of his vvork herein is to cast the whole enquiry out of the limits of christian religion . . yet is not this vvork of the holy spirit in the illumination of our minds , whereby we are enabled to believe in a way of duty with faith supernatural and divine , the ground and reason why we do believe , or the evidence whereon we do so , nor is our faith resolved thereinto . . vvhereas also there are sundry other acts of the holy spirit in and upon our minds , establishing this faith against temptations unto the contrary , and further ascertaining us of the divine original of the scripture , or testifying it unto us ; yet are they none of them severally , nor all of them joyntly , the formal reason of our faith , nor the ground which we believe upon . yet are they such as that as without the first vvork of divine illumination we cannot believe at all in a due manner ; so without his other consequent operations we cannot believe stedfastly against temptations and oppositions . vvherefore , . those only can believe the scripture aright to be the vvord of god in a way of duty , whose minds are enlightned , and who are enabled to believe by the holy ghost . . those who believe not are of two sorts , for they are either such as oppose and gainsay the vvord as a cunningly devised fable ; or such as are willing without prejudice to attend unto the consideration of it . the former sort may be resisted , opposed , and rebuked by external arguments , and such moral considerations as vehemently perswade the divine original of the scripture , and from the same principles may their mouths be stopped as to their cavils and exceptions against it . the other sort are to be led on unto believing by the ministry of the church in the dispensation of the vvord it self , which is the ordinance of god unto that purpose . but , . neither sort do ever come truly to believe , either meerly induced thereunto by force of moral arguments only , or upon the authority of that church by whose ministry the scripture is proposed unto them to be believed . vvherefore , . the formal reason of faith divine and supernatural whereby we believe the scripture to be the vvord of god in the way of duty , and as it is required of us , is the authority and veracity of god alone , evidencing themselves unto our minds and consciences in and by the scripture it self . and herein consisteth that divine testimony of the holy ghost , which as it is a testimony gives our assent unto the scriptures the general nature of faith , and as it is a divine testimony gives it the especial nature of faith divine and supernatural . . this divine testimony given unto the divine original of the scripture in and by it self whereinto our faith is ultimately resolved , is evidenced and made known , as by the characters of the infinite perfections of the divine nature that are in it and upon it ; so by the authority , power and efficacy over and upon the souls and consciences of men , and the satisfactory excellency of the truths contained therein , wherewith it is accompanied . . wherefore although there be many cogent external arguments whereby a moral stedfast perwasion of the divine authority of the scriptures may be attained , and it be the principal duty of the true church in all ages to give testimony thereunto , which it hath done successively at all all times since first it was intrusted with it ; and so although there be many other means whereby we are induced , perswaded , and enabled to believe it , yet is it for its own sake only , efficaciously manifesting it self to be the word of god , or upon the divine testimony that is given in it and by it thereunto , that we believe it to be so with faith divine and supernatural . corel . those who either deny the necessity of an internal subjective work of the holy ghost enabling us to believe , or the objective testimony of the holy spirit given unto the scripture in and by it self , or do deny their joynt concurrence in and unto our believing , do deny all faith properly divine and supernatural . this being the substance of what is declared and pleaded for in the preceding treatise ; to prevent the obloquy of some , and confirm the judgment of others , i shall add the suffrage of antient and modern writers given unto the principal parts of it , and whereon all other things asserted in it do depend . clemens alexandrinus discourseth at large unto this purpose , stromat . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we have the lord himself for the principle or beginning of doctrine , who by the prophets , the gospel , and blessed apostles , in various manners and by divers degrees goeth before us , or leads us unto knowledg . [ this is that which we lay down as the reason and ground of faith , namely , the authority of the lord himself instructing us by the scriptures . ] so he adds ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and if any one suppose that he needeth any o●her principle , the principle will not be kept . [ that is , if we need any other principle whereinto to resolve our faith , the word of god is no more a principle unto us . ] but he who is faithful from himself is worthy to be believed in his sovereign writing and voice , which as it appeareth is administred by the lord for the benefit of men . and certainly we use it as a rule of judging for the invention of things . but whatever is judged , is not credible or to be believed until it is judged ; and that is no principle which stands in need to be judged . the intention of his words is , that god who alone is to believed for himself , hath given us his word as the rule whereby we are to judg of all things . and this word is so to be believed , as not to be subject unto any other judgment ; because if it be so it cannot be either a principle or a rule . and so he proceeds ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wherefore it is meet that embracing by faith the most sufficient indemonstrable principle , and taking the demonstrations of the principle from the principle it self , we are instructed by the voice of the lord himself unto the acknowledgment of the truth . in few words he declares the substance of what we have pleaded for . no more do we maintain in this cause , but what clemens doth here assert ; namely , that we believe the scripture for it self , as that which needeth no antecedent or external demonstration ; but all the evidence and demonstration of its divine original is to be taken from it self alone ; which yet he further confirms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for we would not attend or give credit simply to the definitions of men , seeing we have right also to define in contradiction unto them . and seeing it is not sufficient meerly to say or assert what appears to be truth , but to beget a belief also of what is spoken , we expect not the testimony of men , but confirm that which is enquired about with the voice of the lord , which is more full and firm than any demonstration , yea which rather is the only demonstration . — thus we taking our demonstrations of the scripture out of the scripture , are assured by faith , as by demonstration . and in other places , as strom. . he plainly affirms that the way of christians was to prove the scripture by it self , and all other things by the scripture . basilius speaks to the same purpose on psal. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . faith which draws the soul to assent above all methods of reasonings , faith which is not the effect of geometrical demonstrations , but of the efficacy of the spirit . the nature , cause , and efficacy of that faith whereby we believe the scripture to be the word of god , are asserted by him . nemesius de homin . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the doctrine of the divine oracles hath its credibility from it self , because of its divine inspiration . the words of austin , though taken notice of by all , yet may here be again reported . confess . lib. ii. cap. . audiam & intelligam quo modo fecisti coelum & terram . scripsit hoc moses , scripsit & abiit , transivit hinc ad te ; neque enim nunc ante me est . nam si esset , tenerem eum , & rogarem eum , & per te obsecrarem , ut mihi ista panderet , & praeberem aures corporis mei , sonis erumpentibus ex ore ejus . at si hebraea voce loqueretur , frustra pulsaret sensum meum , nec inde mentem meam quicquam tangeret . si autem latinè , scirem quid diceret , sed unde scirem an verum diceret ? quod etsi hoc scirem num & ab illo scirem ? intus utique mihi , intus in domicilio cogitationis , nec hebraea , nec graeca , nec latina , nec barbara veritas , sine oris & linguae organis , sine strepitu syllabarum diceret , verum dicit ; at ego statim erectus confidenter illi homini tuo dicerem , verum dicis ; cum ergo illum interrogare non possim , te quo plenus vera dixit , veritas , te deus meus rogo , parce peccatis meis , & qui illi servo tuo dedisti haec dicere , da & mihi haec intelligere . i would hear , i would understand how thou madest the heaven and the earth . moses wrote this , he wrote it , and is gone hence to thee ; for he is not now before me ; for if he were , i would hold him , and ask him and beseech him for thy sake , that he would open these things unto me , and i would apply the ears of my body to the sounds breaking forth from his mouth . but if he should use the hebrew language , in vain should he affect my sense , for he would not at all touch my mind ; if he should speak latin , i should know what he said ; but whence should i know that he spake the truth ? and if i should know this also , should i know it of him ? within me , in the habitation of my own thoughts , truth neither in hebrew , greek , latin , nor any barbarous language , without the organs of mouth or tongue , without the noise of syllables , would say , he speaks the truth ; and i being immediately assured or certain of it , would say unto that servant of thine , thou speakest truth . whereas therefore i cannot ask him , i ask thee , o truth , with which he being filled spake the things that are true ; o my god , i ask of thee ; pardon my sins , and thou who gavest unto this thy servant to speak these things , give unto me to understand them . that which is most remarkable in these words is , that he plainly affirms that faith would not ensue on the declaration of the prophets themselves if they were present with us , unless there be an internal work of the holy spirit upon our minds to enable us , and perswade them thereunto . and indeed he seems to place all assurance of the truth of divine revelations in the inward assurance which god gives us of them by his spirit ; which we have before considered . the second arausican council gives full testimony unto the necessity of the internal grace of the spirit , that we may believe . can. . siquis evangelicae proedicationi consentire posse confirmat , absque illuminatione & inspiratione spiritus sancti , haeretico fallitur spiritu . to descend unto later times wherein these things have been much disputed , yet the truth hath beam'd such light into the eyes of many , as to enforce an acknowledgment from them , when they have examined themselves about it . the words of baptista mantuanus are remarkable ; de patient . lib. . cap. . saepe mecum cogitavi , unde tam suadibilis sit ipsa scriptura , unde tam potenter influat in animos auditorum , unde tantum habeat energiae , ut non ad opinandum tantum , sed ad solide credendum omnes inflectat ? non est hoc imputandum rationum evidentiae quas non adducit ; non artis industriae aut verbis suavibus ad persuadendum accomodatis quibus non utitur ; sed vide an id in causa sit quod persuasi sumus eam a prima veritate fluxisse ? sed unde sumus ita persuasi nisi ab ipsa ? quasi ad ei credendum nos suiipsius contrahat authoritas . sed unde oro hanc authoritatem sibi vendicavit ? neque enim vidimus nos deum concionantem , scribentem , docentem , tamen ac si vidissemus , credimus & tenemus a spiritu sancto fluxisse quae legimus ; forsan fuerit haec ratio firmiter adhaerendi , quod in ea veritas sit solidior quamvis non clarior ; habet enim omnis veritas vim inclinativam , & major majorem , & maxima maximam ; sed cur ergo non omnes credunt evangelio ? respond ▪ quod non omnes trahuntur a deo. sed longa opus est disputatione ? firmiter sacris scripturis ideo credimus quod divinam inspirationem intus accipimus . i have often thought with my self whence the scripture it self is so perswasive , from whence it doth so powerfully influence the minds of its hearers , that it inclines or leads them not only to receive an opinion , but surely to believe . this is not to be imputed to the evidence of reasons which it doth not produce , nor unto the industry of art , with words smooth and fit to perswade , which it useth not ; see then if this be not the cause of it , that we are perswaded that it comes from the first truth or verity . but whence are we so perswaded but from it self alone ? as if its own authority should effectually draw us to believe it . but whence i pray hath it this authority ? we saw not god preaching , writing , or teaching of it ; but yet as if we had seen him , we believe and firmly hold , that the things which we read proceeded from the holy ghost . it may be this is the reason why we so firmly adhere unto it , that truth is more solid in it , though not more clear than in other writings ; for all truth hath a perswasive power , the greater truth , the greater power , and that which is greatest the greatest efficacy of all . but why then do not all believe the gospel ? answ. because all are not drawn of god. but what need is there of any long disputation ? we therefore firmly believe the scriptures , because we have received a divine inspiration assuring of us . and in what sense this is allowed hath been declared in the preceding discourse . i shall close the whole with the testimony of them , by whom the truth which we assert is most vehemently opposed , when it riseth in opposition unto an especial interest of their own . two things there are which are principally excepted against in the doctrine of protestants , concerning our belief of the scripture . the first is with respect unto the holy spirit as the efficient cause of faith , for whereas they teach that no man can believe the scripture to be the word of god in a due manner and according unto his duty , without the real internal aid and operation of the holy ghost , however it be proposed unto him , and with what arguments soever the truth of its divine original be confirmed ; this is charged on them as an error and a crime . and secondly , whereas they also affirm that there is an inward testimony or witness of the holy spirit , whereby he assures and confirms the minds of men in the faith of the scriptures with an efficacy exceeding all the perswasive evidence of outward arguments and motives ; this also by some they are traduced for . and yet those of the roman church who are looked on as most averse from that resolution of faith which most protestants acquiesce in , do expresly maintain both these assertions . the design of stapleton , de principiis fidei , controver . . lib. . cap. . is to prove , impossibile esse sine speciali gratia , ac dono fidei divinitùs infuso , actum verae fidei producere , aut ex veri nominis fide credere . which he there proves with sundry arguments , namely , that it is impossible to produce any act of faith , or to believe with faith rightly so called , without special grace , and the divine infusion of the gift of faith. and bellarmin speaks to the same purpose ; argumenta quae articulos fidei nostrae credibiles faciunt , non talia sunt ut fidem omnino indubitatam reddant , nisi mens divinitùs adjuvetur . de grat. & lib. arbit . lib. . cap. . the arguments which render the articles of our faith credible , are not such as produce an undoubted faith , unless the mind be divinely assisted . melchior canus , loc . theol. lib. . cap. . disputes expresly to this purpose ; id statuendum est , authoritatem humanam & incitamenta omnia illa praedicta , sive alia quaecunque adhibita ab eo qui proponit fidem , non esse sufficientes causas ad credendum ut credere tenemur , sed praeterea opus esse interiori causa efficiente , id est , dei speciali auxilio moventis ad credendum . this is firmly to be held , that human authority , and all the motives before mentioned , nor any other which may be used by him who proposeth the object of faith to be believed , are not sufficient causes of believing as we are obliged to believe ; but there is moreover necessary an internal efficient cause moving us to believe , which is the especial help or aid of god. and a little after he speaks yet more plainly . externae igitur omnes & humanae persuasiones non sunt satis ad credendum , quantumcunque ab hominibus competenter ea quae sunt fidei proponantur ; sed necessaria est insuper causa interior , hoc est , divinum quoddam lumen incitans ad credendum , & oculi quidam interiores dei beneficio ad videndum dati . wherefore all external human perswasions or arguments are not sufficient causes of faith , however the things of faith may be sufficiently proposed by men ; there is moreover necessary an internal cause , that is , a certain divine light , inciting to believe , or certain internal eyes to see , given us by the grace of god. yea all other learned men of the same profession do speak to the same purpose . the other assertion also they do no less comply withal ; arcanum divini spiritus testimonium prorsus necessarium est , ut quis ecclesiae testimonio ac judicio circa scripturarum approbationem credat , ( saith stapleton ) . the secret testimony of the spirit is altogether necessary that a man may believe the testimony and judgment of the church about the scriptures . and the words of gregory de valentia are remarkable . cum hactenus ejusmodi argumenta pro authoritate christianae doctrinae fecerimus , quae per seipsa satis prudentibus esse debeant , ut animum inducant velle credere ; tamen nescio an non sit argumentum iis omnibus majus , quod qui vere christiani sunt , ita se animo affectos esse , quod ad fidem attinet , sentiunt , ut praecipue quidem propter nullum argumentum , quod vel hactenus fecimus vel ratione similiter excogitari possit , sed propter aliud nescio quid , quod alio quodam modo & longe fortius quam ulla argumenta persuadet , at ad firmiter credendum se intelligant . tom. . in thom. disp. . qu. . punc . . §. . let any man compare these words with those of calvin . institut . lib. . cap. . sect . . which as i remember i have cited before , and he will know whence the sense of them was taken . whereas ( saith he ) we have hitherto pleaded arguments for the authority of christian doctrine , which even by themselves ought to suffice prudent persons to induce their minds to belief , yet i know not whether there be not an argument greater than they all , namely , that those who are truly christians do find or feel by experience their minds so affected in this matter of faith , that they are moved ( and obliged ) firmly to believe , neither for any argument that we have used , nor for any of the like sort that can be found out by reason , but for somewhat else which perswades our minds in another manner , and far more effectually than any arguments whatever . and to shew what he means by this internal argument and perswasion , he affirms elsewhere , that , deus ipse imprimis est , qui christianam doctrinam atque adeo scripturam sacram veram esse , voce revelationis suae & interno quodam instinctu & impulsu , humanis mentibus contestatur . it is god himself who by the voice of his revelation , and by a certain internal instinct and impulse witnesseth unto the minds of men the truth of christian doctrine , or of the holy scripture . these few testimonies have i produced amongst the many that might be urged to the same purpose , not to confirm the truth which we have pleaded for , which stands on far surer foundations ; but only to obviate prejudices in the minds of some , who being not much conversant in things of this nature , are ready to charge what hath been delivered unto this purpose with singularity . finis . notes, typically marginal, from the original text notes for div a -e de naturae theologiae , lib. . ‖ de naturae theologiae lib. cap. * vbi supra de origine & progressu idololatriae . * exercitat . on the epist. to the heb. exer. . a discourse concerning evangelical love, church-peace and unity with the occasions and reasons of present differences and divisions about things sacred and religious, written in the vindication of the principles and practise of some ministers and others. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a discourse concerning evangelical love, church-peace and unity with the occasions and reasons of present differences and divisions about things sacred and religious, written in the vindication of the principles and practise of some ministers and others. owen, john, - . [ ], , [ ] p. [s.n.], london : . errata: p. [ ] at end. attributed to j. owen. cf. bm. reproduction of original in british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng love -- religious aspects. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a discourse concerning evangelical love , church-peace and unity . with the occasions and reasons of present differences and divisions about things sacred and religious . written in the vindication of the principles and practise of some ministers and others . speciosum quidem nomen est pacis , et pulchra opinio unitatis : sed quis ambigat eam solam unicam ecclesiae pacem esse quae christi est ? hilar. london , printed . a discourse concerning christian love and peace . chap. i. complaints of want of love and vnity among christians , how to be mannaged , and whence fruitless . charge of guilt on some , why now remov'd , and for whose sakes . personal miscarriages of any not excused . those who mannage the charge mentioned not agreed . the great differences that are in the world amongst professors of the gospel about things relating to the worship of god , do exercise more or less the minds of the generality of men of all sorts : for either in themselves , or their consequents , they are looked on to be of great importance , some herein regard principally that disadvantageous influence which they are supposed to have into mens spiritual and eternal concernments : others , that aspect which they fancy them to have upon the publick peace and tranquility of this world . hence in all ages such divisions have caused great thoughts of heart ; especially because it is very difficult to make a right judgement either of their nature , or their tendency . but generally by all they are looked on as evil ; by some , for what they are in themselves ; by others , from the disadvantage which they bring ( as they suppose ) unto their secular interest . hence there are amongst many great complaints of them , and of that want of love which is looked on as their cause . and indeed it seems not only to be in the liberty , but to be the duty of every man soberly to complain of the evils which he would , but cannot remedy . for such complaints testifying a sense of their evil , and a desire of their cure , can be no more than what love unto the publick good requireth of us . and if in any case this may be allowed , it must be so in that of divisions about sacred things , or the worship of god , with their causes and manner of mannagement amongst men . for it will be granted that the glory of god , the honour of christ , the progress of the gospel , with the edification and peace of the church , are deeply concerned in them , and highly prejudiced by them . and in these things all men have , if not an equal , yet such a special interest , as none can forbid them the due consideration of . no man therefore ought to be judged as though he did transgress his rule , or goe beyond his line , who soberly expresseth his sense of their evil , and of the calamities wherewith they are attended . yet must it not be denyed , but that much prudence and moderation is required unto the due mannagement of such complaints . for those which either consist in , or are accompanyed with invectives against the persons or ways of others , instead of a rational discourse of the causes of such divisions , and their remedies , do not only open , enflame and irritate former wounds , but prove matters of new contention and strife , to their great increase . besides in the manifold divisions and differences of this nature amongst us , all men are supposed to be under an adherence unto some one party or other . herein every man stands at the same distance from others , as they do for him . now all complaints of this kind , carry along with them a tacit justification of those by whom they are made . for no man can be so profligate as to judge himself and the way of religious worship wherein he is ingaged , to be the cause of blaneable divisions amongst christians , and yet continue therein : reflections therefore of guilt upon others , they are usually replenished withall . but if those are not attended with evident light and unavoidable conviction , because they proceed from persons , supposed not indifferent , yea culpable in this very matter more of less themselves , by them whom they reflect upon , they are generally turned into occasions of new exasperations and contests . and hence it is come to pass , that although all good men do on all occasions bewail the want of love , forbearance and condescention , that is found among professors of the gospel , and the divisions which follow thereon , yet no comfortable nor advantagious effects do thence ensue . yea not only is all expectation of that blessed fruit , which a general serious consent unto such complaints might produce , as yet utterly frustrated ; but the small remainders of love and peace amongst us are hazzarded and impaired , by mutual charges of the want and loss of them , on the principles and practices of each other . we have therefore need of no small watchfulness and care , least in this matter it fall out with us , as it did with the israelites of old , in another occasion . for when they had by a sinful sedition cast out david from amongst them , and from reigning over them ; after a little while , seeing their folly and iniquity , they assembled together with one consent to bring him home again . but in the very beginning of their indeavours to this purpose , falling into a dispute about which of the tribes had the greatest interest in him , they not only desisted from their first design , but fell into another distemper of no less dangerous importance then what they were newly delivered from . it must be acknowledged that there hath been a sinful decay of love amongst professors of the gospel in this nation , if not a violent casting of it out , by such prejudices and corrupt affections , as wherewith it is wholly inconsistent . and it would be a matter of no small lamentation , if upon the blooming of a design for its recovery and reduction , with all its trains , as forbearance , condescention , gentleness and peace , if any such design there be , by contests about the occasions and causes of its absence , with too much seriousness in our own vindication , and pleas of a special interest in it above others , new distempers should be raised , hazzarding its everlasting exclusion . in this state of things we have hitherto contented our selves with the testimony of our own hearts unto the sincerity of our desires , as to walk in love and peace with all men , so to exercise the fruits of them on all occasions administred unto us . and as this alone we have thus far opposed unto all those censures and reproaches which we have undergone to the contrary ; so therewithall have we supported our selves under other things , which we have also suffered . farther to declare our thoughts and principles in and about the worship of god , than they are evidenced and testified unto , by our practice , we have hitherto forborne ; least the most moderate claims of an especial interest in the common faith and love of christians , should occasion new contests and troubles unto our selves and others . and we have observed , that sometimes an over-hasty indeavour to extinguish flames of this nature , hath but increased and diffused them ; when perhaps if left alone , their fewel would have failed , and themselves expired . besides , a peaceable practice , especially if accompanyed with a quiet baring of injuries , gives a greater conviction to unprejudiced minds , of peaceable principles and inclinations , than any verbal declaration , whose sincerity is continually obnoxious to the blast of evil surmises . in a resolution therefore to the same purpose we had still continued , had we not so openly and frequently been called on , either to vindicate our innocency , or to confess and acknowledge our evil. one of these we hope is the aim and tendency of all those charges or accusations , for want of love , peaceableness , and due compliance with others , of being the authors and somentors of schisms and divisions , that have been published against us , on the account of our dissent from some constitutions of the church of england . for we do not think that any good men , can please themselves , in meerly accusing their brethren , whereby they add to the weight of their present troubles , and evidently expose them unto more . for every charge of guilt on those who are already under sufferings , gives new incouragement and fierceness to the minds of them from whom they suffer . and as no greater incouragement can be given unto men to proceed in any way wherein they are ingaged , then by their justification in what they have already done ; so the only justification of those who have stirred up persecution against others , consists in charging guilt on them that are persecuted . as therefore we shall readily acknowledge any evil in our persons , principles or ways , which we are , or may be convinced of ; so the sober vindication of truth and innocency , that none of the ways of god be evil spoken of by reason of us , is a duty , in the care whereof we are no less concerned . yea did we design and directly indeavour our own justification , we should do no more than the prime dictates of the law of nature , and the example of some of the best of men , will give us a sufficient warrant for . besides the clearing of private persons , especially if they are many , from undue charges and false accusations , belongs unto publick good ; that those who have the administration of it committed unto them , may not be misled to make a wrong judgment concerning what they have to do ; as david was in the case of mephibosheth upon the false suggestions of ziba . neither could we be justly blamed should we be more than ordinarily urgent herein ; considering how prone the ears of men are to receive calumnious accusations concerning such as from whom they expect neither profit nor advantage ; and how slow in giving admittance to an address of the most modest defensative . but this is the least part of our present design . our onely aim is to declare those principles concerning mutual love and unity among christians , and practices in the worship of god , wherein our own consciences do find rest and peace , and others have so much misjudged us about . this therefore we shall briefly do ; and that without such reflexions or recriminations , as may any way exasperate the spirits of others , or in the least impede that reintroduction of love and concord , which it is the duty of us all to labour in . wherefore we shall herein have no regard unto the revilings , reproaches , and threatnings of them , who seem to have had no regard to truth , or modesty , or sobriety , indeed to god or man , in the mannagement of them . with such it is our duty not to strive , but to commit our cause to him that judgeth righteously , especially with respect unto those impure outrages which goe before unto judgment . furious persons , animated by their secular interests , or desire of revenge , unacquainted with the spirit of the gospel , and the true nature of the religion revealed by jesus christ incompassionate towards the infirmitics of the minds of men , whereof yet none in the world give greater instances than themselves , who have no thoughts but to trample under foot and destroy all that differ from them , we shall rather pitty and pray for , then either contend withal , or hope to convince . such they are , as if outward prevalency were added to their principles and desires , they would render all christians like the moabites , ammonites , and edomites , who came out to fight against judah . the two greater parties upon some difference or distaste , conspire at first to destroy the inhabitants of seir ; not doubting but that when they had dispatched them out of the way , they should accord well enough among themselves : but the event deceived their expectation ; their rage ceased not untill issued in the mutual destruction of them all . no otherwise would it be with those who want nothing but force or opportunity to exterminate their next dissenters in matters of religion . for when they had accomplished that design , the same principle and rage would arm them to the wasting of the residue of christians , or their own . for a conceit of the lawfulness hereof , is raised from a desire of enlarging power and dominion , which is boundless . especially is it so , where an empire over the reason , faith and consciences of men is affected ; which first produced the fatal engine of papal infallibility ; that nothing also could have strained the wit of man to invent , and nothing less can support . unto such as these we shall not so much as tender satisfaction , untill they are capable of receiving the advice of the apostle , eph. . . let all bitterness , and wrath , and anger , and clamour , and evil speaking , be put away from you , with all malice . for untill this be done , men are to be esteemed but as raging waves of the sea , foaming out their own shame , whom it is to no purpose to seek to pacifie , much less to contend withall . it is for the sake of them alone who really value and esteem , love , peace , and unity among christians for themselves , that we here tender an account of our thoughts and principles concerning them . for even of them there are some who unduely charge us with owning of principles , destructive unto christian love and condescention , and suited to perpetuate the schisms and divisions that are amongst us . whether this hath been occasioned by an over-valuation of their own apprehensions , conceiting that their judgments ought to give rule and measure to other mens ; or whether they have been , it may be insensibly unto themselves , byassed by provocations as they suppose unjustly given them , we are not out of hopes , but that they may be convinced of their mistakes . upon their indications we have searched our consciences , principles , and practices , to find whether there be any such way of perverseness in them , as we are charged withall ; and may with confidence say , that we have a discharge from thence , where we are principally concerned . having therefore satisfied that duty which on this occasion was in the first place incumbent on us , we shall now for their satisfaction , and our own vindication with all impartial men , declare what are our thoughts and judgments , what are our principles , ways , and practices , in and about the great concerns of christian love , unity , and peace ; referring the final decision of all differences , unto him , who hath appointed a day wherein he will judge the world in rightcousness , by the man whom he hath ordained . this being our present design , none may expect , that we should attempt to justifie or excuse , any of those miscarriages or failings that are charged on some , or all of those professors of the gospel , who at this day come not up unto full communion with the church of england . for we know that no man liveth and sinneth not ; yea that in many things we all offend . we all know but in part , and are liable to manifold temptations , even all such as are common unto men. those only we have no esteem of , who through the feaver of pride have lost the understanding of their own weak , frail , and sinful condition . and we do acknowledge , that there are amongst us , sins against the lord our god , for which he might not only give us up unto the reproaches and wrath of men in this world , but himself also cast us off utterly and for ever . we shall not therefore in the least complain of those who have most industriously represented unto the publick view of the world , the weakness miscarriages , that have really fallen out amongst some or more of them whose cause we plead , and discovered those corrupt affections , from whence , helped on with variety of temptations , they might probably proceed ; nor shall we use any reflections on them who have severely , and we fear maliciously laid to their charge things which they know not ; as hoping that by the former the guilty may learn what to amend , now they are taught with such thorns and briers as are the scorns and reproaches of the world ; and by the latter the innocent may know what to avoid . such charges and accusations therefore we shall wholly pass over , with our hearty prayers that the same or worse evils may never be found amongst them by whom they are accused . much less shall we concern our selves in those reflections on them , which are raised from the words , expressions , or actions of particular persons , as they have been reported and tossed up and down in the lips of talkers . the debate of such things tends only to mutual exasperations , and endless strife . it may be also , that for the most part , they are false , or misreported inviduously , or misapplyed ; and true or false , have been sufficiently avenged by severe retortions . and in such altercations few men understand the sharpness of their own words . their edge is towards them whom they oppose : but when a return of the like expressions is made unto themselves , they are sensible how they pierce . so are provocations heightened , and the first intendment of reducing love , ends in mutual defamatory contentions . all things therefore of this nature , we shall pass over , and help to bury by our silence . the principal charge against us , and that whereinto all other are resolved , is our non-conformity unto the present constitutions of the church of england . for hence are we accused to be guilty of the want of christian love and peaceableness , of schism , and an inclination to all sorts of divisions , contrary to the rules and precepts of the gospel . now we think it not unreasonable to desire , that those who pass such censures on us , would attend unto the common known rule , whereby alone a right judgment in these cases may be made . for it is not equal that we should be concluded by other mens particular measures , as though by them we were to be regulated in the exercise of love , and observance of peace . and as we doubt not but that they fix those measures unto themselves in sincerity , according unto their own light and apprehension of things ; so we are sure it will be no impeachment of their wisdom or holiness , to judge that others who differ from them , do with an equal integrity indeavour the direction and determination of their consciences , in what they believe and practise . yea , if they have not pregnant evidence to the contrary , it is their duty so to judge . a defect hereof is the spring of all that want of love , whereof so great a complaint is made . and rationally they are to be thought most sincere and scrupulous herein , who take up with determinations , that are greatly to their outward disadvantage . for unless it be from a conviction of present duty with respect unto god , and their own eternal good , men are not easily induced to close with a judgment about sacred things and religious worship , which will not only certainly prejudice them , but endanger their ruine , in things temporal . it is ordinarily , outward secular advantages wherewith the minds of men are generally too much affected , that give an easie admission unto perswasions and practices in religion . by these are men turned and changed every day from what before they professed ; when we hear of no turnings unto a suffering profession , but what arise from strong & unavoidable convictions . moreover should we indeavour to accommodate our selves to the lines of other men , it may make some change of the persons with whom we have to doe , but would not in the least relieve us against the charges of guilt of schism and want of love which we suffer under . some would prescribe this measure unto us , that we should occasionally joyn with parish assemblies as now stated in all their worship and sacred administrations ; but will not require of us that we should absolutely forbear all other ways and means of our own edification . will this measure satisfie all amongst us ? will it free us from the imputation we suffer under ? shall we not be said any more to want christian love , to be factious or guilty of schism ? it is known unto all how little it will conduce unto these ends , and how little the most will grant that church peace is preserved thereby . yea the difficulty will be increased upon us beyond what an ordinary ability can solve , though we doubt not but that it may be done . for if we can do so much , we may expect justly to be pressed severely to answer , why we do no more . for others say immediately , that our attendance on the publick worship must be constant , with a forbearance of all other ways of religious worship beyond that of a family ; yet this they would have us so to doe , as in the mean time studiously to indeavour the reformation of what is judged amiss in the doctrine , discipline , and worship of the church . this is the measure which is prescribed unto us by some ; and we know not how many censures are passed upon us for a nonconformity thereunto . will therefore a complyance unto this length better our condition ? will it deliver us from the severest reflections of being persons unpeaceable and intolerable ? shall we live in a perpetual dissimulation of our judgments as to what needeth reformation ? will that answer our duty ? or give us peace in our latter end ? shall we profess the perswasions of our minds in these things ; and indeavour by all lawful means to accomplish what we desire ? shall we then escape the severest censures , as of persons inclined to schisms and divisions ? yea many great and wise men of the church of england doe look on this as the most pernicious principle and practice that any can betake themselves unto . and in reporting the memorials of former times , some of them have charged all the calamities and miseries that have befallen their church , to have proceeded from men of this principle , endeavouring reformation according unto models of their own , without seperation . and could we conscientiously betake our selves to the pursuit of the same design , we should not , especially under present jealousies and exasperations , escape the same condemnation , that others before us have undergone . and so it is fallen out with some , which might teach them that their measures are not authentick ; and they might learn moderation towards them who cannot come up unto them , by the security they meet withall , from those that do out go them . shall we therefore , which alone seems to remain , proceed yet farther , and making a renunciation of all those principles concerning the constitution , rule , and discipline of the church , with the ways and manner of the worship of god to be observed in the assemblies of it , come over unto a full conformity unto the present constitutions of the church of england , and all the proceedings of its rulers thereon ? yea this is that , say some , which is required of you , and that which would put an end unto all our differences and divisions . we know indeed that an agreement in any thing or way , right or wrong , true or false , will promise so to do , and appear so to do , for a season : but it is truth alone that will make such agreements durable , or useful . and we are not ingaged in an inquiry meerly after peace , but after peace with truth . yea to lay aside the consideration of truth , in a disquisition after peace and agreement in and about spiritual things , is to exclude a regard unto god and his authority , and to provide only for our selves . and what it is which at present lays a prohibition on our consciences against the compliance proposed , shall be afterwards declared ; neither will we here insist upon the discouragements that are given us , from the present state of the church it self , which yet are not a few . only we must say , that there doth not appear unto us in many that steadiness in the profession of the truth owned amongst us upon , and since the reformation , nor that consent upon the grounds and reasons of the government and discipline in it , that we are required to submit unto , which were necessary to invite any dissentors to a through conformity unto it . that there are daily inrodes made upon the ancient doctrine of this church , and that without the least controle from them who pretend to be the sole conservators of it , untill , if not the whole , yet the principal parts of it are laid waste , is sufficiently evident , and may be easily proved . and we fear not to own , that we cannot conform to armianism , socinianism , on the one hand , or popery on the other , with what new or specious pretences soever they may be blended . and for the ecclesiastical government , as in the hands of meer ecclesiastical persons , when it is agreed among themselves , whether it be from heaven or of men , we shall know the better how to judge of it . but suppose we should wave all such considerations , and come up to a full conformity unto all that is , or shall , or may be required of us ; will this give us an universally pleadable acquitment from the charges of the guilt of want of love , schism and divisions ? we should indeed possibly be delivered from the noyse and clamour of a few , crying out sectaries , phanaticks , schismaticks , church-dividers ; but withal should continue under the censures of the great , and at present thriving church of rome , for the same supposed crimes . and sure enough we are , that a compliance with them who have been the real causes and occasions of all the schisms and divisions that are amo●gst christians almost in the whole world , would yield us no solid relief in the change of our condition . yet without this no men can free themselves from the loudest outcries against them on the account of schism . and this sufficiently manifests how little indeed they are to be valued , seeing for the most part , they are nothing but the steam of interest and party . it is therefore apparent that the accommodations of our judgments and practices to the measures of other men , will afford us no real advantage , as to the imputations we suffer under ; nor will give satisfaction unto all professors of christianity that we pursue love and peace in a due manner : for what one sort requireth of us , anonother will instantly disallow and condemn . and it is well if the judgment of the major part of all sorts be not influenced by custome , prejudices , and secular advantages . we have therefore no way left , but that which indeed ought to be the only way of christians in these things ; namely to seek in sincerity the satisfaction of our own consciences , and the approving of our hearts unto the search of them , in a dilligent attendance unto our own especial duty , according to that rule which will neither , deceive us , nor fail us . and an account of what we do herein , we shall now render unto them that follow truth with peace . chap. ii. commendations of love and vnity . their proper objects with their geniral rules and measures . of love toward all mankind in gene●al . allows not salvation unto any without faith in christ jesus . of the differences in religion as to outward worship . the foundation of our discourse might be laid in the commendation of christian love , and unity ; and thereon we might easily enlarge ; as also abound in a collection of testimonies confirming our assertions . but the old reply in such a case , by whom ever were they discommended evidenceth a labour therein to be needless and superfluous . we shall therefore only say , that they are greatly mistaken , who from the condition whereunto at present we are driven and necessitated , do suppose that we value not these things at as high a rate as themselves , or any other professors of christian religion in the world . a greater noyse about them may be made possibly by such as have accommodated their name and notion to their own inter●sts , and who point their pleas about them , and their pretences of them , to their own secular advantage . but as for a real valuation of the things themselves , as they are required of us , and prescribed unto us in the gospel , we shall not willingly be found , to come behind any that own the name of christ in the world . we know that god hath stiled himself , the god of love , peace and order , in the church , because they are eminently from him , and highly accepted with him . and as love is the new commandment which jesus christ hath given unto his disciples , so he hath appointed it to be the bond of perfection unto them ; which nothing else will ever be , however finely invented for them , or forceably imposed on them . without this love , in what relates to church communion , whatever else we are , we are but as founding brass and tinkling cymbals . and all vnity or agreement in outward order not proceeding from , and animated by this love , are things wherein neither christ nor the gospel are much concerned . an indeavour also after one mind and one judgment , amongst all believers , for a help unto us , to keep the vnity of the spirit in the bond of peace , we acknowledge to be indispensably required of us . and therefore where any opinion , or practice , in or about religion or the worship of god , do apparently in themselves impair the gracious holy principles of love and peace , or obstruct men in the exercise of any duties which those principles require or lead unto , it is a great and weighty prejudice against their truth , and acceptation with god. as therefore we shall not boast of the prevalency of these principles in our minds ; seeing that though we should know nothing to the contrary by our selves , yet are we not therefore justified ; so we are assured that none can justly condemn us , for the want of them , unless they can make good their charge by instances not relating to the peculiar differences , between them and us . for what doth so , will neither warrant any to make such a judgment , nor carry any conviction in it towards them that are judged . upon the whole matter , we shall not easily be diverted from pursuing our claim unto an equal interest in these things with any other professors of the christian religion ; although at present we do it not by enlarged commendations of them . much less are we in the least moved or shaken in our minds from the accusations of them , who having the advantage of force and power , do make a compliance with themselves , in all their impositions and self-interested conceptions , the sole measure of other mens exercise and actings of these principles . we have a much safer rule whereby to make a judgment of them , whereunto we know we shall do well to attend , as unto a light shining in a dark place . but now whereas all these things , namely love , peace , and vnity , are equally dear unto us ; yet there are different rules prescribed , for the exercise and pursuit of them . our love is to be catholick , unconfined as the beams of the sun , or as the showrs of rain that fall on the whole earth . nothing of gods rational creation in this world , is to be exempted from being the object thereof . and where only any exception might seem to be warranted by some mens causeless hatred , with unjust and unreasonable persecution of us , there the exercise of it is given us in especial and strictest charge ; which is one of the noble singularities of christian religion . but whereas men are cast into various conditions on the account of their relation unto god , the actual exercise of love towards them is required of us in a suitable variety . for it is god himself , in his infinite excellencies , who is the first and adequate object of our love ; which descends unto others according to their participations from him , and the especial relations created by his appointment ; whereof we shall speak afterwards . our duty in the observance of peace , is , as unto its object , equally extended . and the rule or measure given us herein , is the utmost of our indeavours in all ways of truth and righteousness , which are required , or may have a tendency thereunto . for as we are commanded to follow peace with all men under the same indispensible necessity as to obtain and observe holiness in our own persons , without which none shall see god ; so as to the measure of our indeavours unto this end , we are directed , if it be possible , and as far as in us lieth , to live peaceably with all men. the rule for vnity , as it is supposed to comprize all church communion , falls under many restrictions . for herein the especial commands of christ , and institutions of the gospel committed unto our care and observance falling under consideration , our practice is precisely limited unto those commands , and by the nature of those institutions . these being the things we are to attend unto , and these being their general rules and measures , we shall with respect unto the present state of religious affairs in the world , amongst those who make profession of the christian religion , plainly declare what are our thoughts and judgments , what we conceive to be our duty , and what is our practice , submitting them unto the present apprehensions of unprejudiced persons , leaving the final sentence and determination of our cause to the judgment-seat of jesus christ. love toward all mankind in general we acknowledge to be required of us ; and we are debtors in the fruits of it to the whole creation of god. for he hath not only implanted the principles of it in that nature whereof we are in common partakers with the whole race and kind , whereunto all hatred and its effects were originally forreign and introduced by the devil ; nor only given us his command for it , enlarging on its grounds and reasons in the gospel ; but in his design of recovering us out of our lapsed condition unto a conformity with himself , proposeth in an especial manner the example of his own love and goodness , which are extended unto all , for our imitation . mat. , , . his philanthropie and communicative love , from his own infinite self-fulness , wherewith all creatures in all places , times , and seasons , are filled and satisfied , as from an immeasurable ocean of goodness , are proposed unto us to direct the exercise of that drop from the divine nature , wherewith we are intrusted . love your enemies , saith our saviour , bless them that curse you , do good to them that hate you , and pray for them which despightfully use you and persecute you ; that you may be the children of your father which is in heaven , who maketh his sun to rise on the evil and the good , and sendeth rain on the just , and on the vnjust . now all mankind may be cast into two ranks or orders . for first , there are those who are yet without christ , being aliens from the common-wealth of israel , and strangers from the covenants of promise , having no hope , and without god in the world ; such we mean as are either negatively or privatively infidels , or unbelievers ; who have yet never heard the sound of the gospel , or do continue to refuse and reject it , where it is proposed and tendred unto them . and there are those , secondly , who have in one way or other received the doctrine of the gospel , and do make profession thereof in the world. to both these sorts we do acknowledge that we owe the duty of love. even towards the infidel , pagan , and mahumetan world , jews and gentiles , we are debtors in this duty ; and we desire to be humbled for it as our sin , wherein we are wanting in the discharge of it , or wherein the fruits of it do not abound in us to the praise of god. now love , in the first notion of it , is the willing of a wanted good unto the object of it , or those that are loved , producing an endeavour to effect it , unto the utmost of the ability of them in whom it is . where this absent good is of great importance , the first natural and genuine effect of love is compassion . this good , as unto all vnbelievers , is whatever should deliver them from present or eternal misery ; whatever should lead , guide , or bring them unto blessedness in the enjoyment of god. besides the absence hereof is accompanied even in this world , with all that blindness and darkness of mind , all that slavery unto sin and the devil , that can any way concur to make a rational being truly miserable . if we have not hearts like the flint or adamant , we cannot but be moved with compassion towards so many perishing souls , originally made like our selves in the image of god , and from whom that we differ in anything , is an effect of meer soveraign grace , and not the fruit of our own contrivance , nor the reward of our worth or merit . and those who are altogether unconcerned in others , are not much concerned in themselves ; for the true love of our selves , is the rule of our love unto other men. again , compassion proceeding from love will work by prayer for relief : for it is god alone who can supply their wants ; and our only way of treating with him about it , is by our humble supplications . and if herein also we should be found wanting , we should more judg our selves to be defective in true christian love and charity , than we can for many of those mistakes which are charged on us in other things , were we convinced that such they are , which as yet we are not . it is therefore our continual prayer , that god would send out his light and his truth unto the utmost parts of the earth , to visit by them those dark places , which are yet filled with habitations of cruelty ; that he would remove the vail of covering which is yet on the face of many great and populous nations , that the whole earth may be filled with the knowledg of the lord , as the waters cover the sea ; even that according to his promise , he would turn to the people a pure language , that they may all call upon the name of the lord , to serve him with one consent . and this we desire to be found doing , not in a formal or customary manner , but out of a sincere compassion for the souls of men , a deep sense of the interest herein of the glory of god , and a desire after the accomplishment of those prophecies and promises in the scripture , which speak comfortably towards an expectation of abundant grace to be manifested unto the residue of sinners , both jews and gentiles , in the latter dayes . moreover , unto compassion and supplications , love requireth that we should add also all other possible endeavours for their relief . herein consists that work and labour of love , which are so much recommended unto us . but the actings of love in these most useful ways , are for the most part obstructed unto us , by the want of opportunities , which under the guidance of divine providence are the rule of our call unto the duties wherein such endeavours consist , and whereby they may be expressed . only this at present we have to rejoyce in , that through the unwearied labours of some holy and worthy persons , sundry churches of indians are lately called and gathered in america , wherein the natives of those parts of the world , who for so many generations sate in darkness , and in the shadow of death , do under the guidance of pastors and elders of their own , walk in the fellowship of the gospel , giving glory to god by jesus christ. and let it not seem impertinent that we have given this account of our judgments concerning that love which we do and ought to bear unto all , even the worst of men ; seeing those by whom our testimony is received , will not , nay , cannot easily suppose that we would wilfully neglect the exercise of the same affections towards those , concerning whom our obligations thereunto , are unspeakably greater and more excellent . there is indeed another kind of pretended charity towards this sort of men , which we profess we have not for them , although we judge we do not want it . for there can be no want unto any of an errour or mistake , wherein the charity intended doth consist . and this is the judgment of some , that they or some of them may attain salvation or eternal blessedness in the condition wherein they are , without the knowledge of jesus christ. this we acknowledge we neither believe , nor hope concerning them ; nor , to speak plainly , can desire it should be so , unless god had otherwise revealed himself concerning jesus christ and them , than yet he hath done . and we are so far from supposing that there is in us on this account any blameable defect of charity , that we know our selves to be freed by this perswasion from a dangerous errour , which if admitted , would both weaken our own faith , and impair all the due and proper effects of charity towards others . for though there be that are called gods , whether in heaven or in earth ( as there be gods many , and lords many ) yet unto us there is but one god the father , of whom are all things , and we in him ; and one lord jesus christ , by whom are all things , and we by him . we know there is no salvation in any other but by jesus christ ; and that there is no other name under heaven given among men whereby we must be saved . nor is this name given any otherwise amongst men , but by the gospel : for it is not the giving of the person of christ absolutely to be a mediatour , but the declaration of his name by the gospel , as the means of salvation , that is intended . hence our lord jesus christ , giving that commission to his apostles to preach it , go ye into all the world , and preach the gospel to every creature , he adds unto it that decretory sentence , concerning the everlasting condition of all men with respect thereunto ; he that believeth and is baptized , shall be saved ; and he that believeth not , shall be damned . as the preaching of the gospel , and the belief on jesus christ thereon , are the only means of obtaining salvation ; so all those who are not made partakers of them must perish eternally . so when the apostle affirms that the jewes would have hindred them from preaching to the gentiles that they might be saved , he plainly declares that without it they could not so be . neither were any of them ever better , or in a better condition , than they are described by the same apostle , ephes. . . and in sundry other places , wherein he allows them no possibility of obtaining eternal blessedness . neither do we in this matter consider what god can do , or what he hath done to the communicating of grace and faith in jesus christ unto any particular persons at any time , or in any place , in an extraordinary manner . we are not called to make a judgment thereof , nor can any rule be hence collected to regulate the exercise of our love . secret things belong to the lord our god , but revealed things to us and our children , that we may do his will. when and where such grace and faith do manifest themselves by their effects , we ought readily to own and embrace them . but the only inquiry in this matter is , what those that are utterly destitute of the revelation of jesus christ , either as made originally in the promise , or as explained in the gospel , may under the meer conduct of the light of nature , as consisting in the innate principles of reason , with their improvement , or as increased by the consideration of the effects of divine power and providence , by the strength and exercise of their own moral principles attain unto , as unto their present acceptance with god , and future eternal salvation . that they may be saved in every sect , who live exactly according to the light of nature , is a doctrine anathematized by the church of england , artic. . and the reason given hereof is , because the scriptures propose the name of jesus christ alone whereby we may be saved . and if we do believe that description which is given in the scripture of men , their moral abilities , and their works , as they lye in the common state of mankind , since the entrance of sin , with respect unto god and salvation , we shall not be able to be of another mind : for they are said to be blind , yea to be darkness , to be dead in trespasses and sins , not to receive the things of the spirit of god , because they are foolishness unto them ; and their minds to be enmity against god himself . that there may be any just expectation concerning such persons , that they will work out their salvation with fear and trembling , we are not convinced : neither do we think that god will accept of a more imperfect obedience in them that know not jesus christ , than he requires of them who do believe in him , for then should he prove a disadvantage unto them . beside , all their best works are severely reflected on in the scripture , and represented as unprofitable : for whereas in themselves they are compared to evil trees , thorns , and briars , we are assured they neither do , nor can bring forth good grapes or figgs . besides in the scripture , the whole business of salvation in the first place turns upon the hinge of faith supernatural and divine ; for without faith it is impossible to please gid ; and , he that believeth not , shall be damned ; he that believeth not in the name of the son of god is condemned already ; for neither circumcision availeth any thing , nor uncircumcision , but faith that worketh by love : and it is by faith that the just shall live . that this faith may be educed out of the obediential principle of nature , 't was indeed the opinion of pelagius of old ; but 't will not now , we hope , be openly asserted by any . moreover , this faith is in the scripture , if not limited and determined , yet directed unto jesus christ as its necessary peculiar object : for this is life eternal , that we may know the only true god , and jesus christ whom he hath sent . it seems therefore that the knowledge of the only true god , is not sufficient to attain eternal life , unless the knowledge of jesus christ also do accompany it : for this is the record of heaven , that god hath given unto us eternal life , and this life is in his son : he that hath the son hath life , and he that hath not the son of god hath not life . which is enough to determine the controversie . and those assertions , that there is no other name given amongst men , whereby they may be saved ; and that other foundation can no man lay , save what is laid , that is , jesus christ ; are of the same importance ; and it were needless to multiply the testimonies that are given us to that purpose elsewhere . neither can it be made to appear , that the concatenation of the saving means , whereby men that are adult are brought unto glory , is not absolutely universal : and amongst them there is vocation , or an effectual calling to the knowledg of christ by the gospel . neither will the same apostle allow a saving invocation of the name of god to any but those that are brought to believe by hearing the word preached . it is said , that god may by wayes secret and unknown to us , reveal jesus christ to them , and so by faith in him sanctifie their natures , and endow them with his spirit ; which things , it is granted , we suppose , are indispensibly necessary unto salvation . those whom god thus deals withall are not pagans , but christians , concerning whom none ever doubted , but they might be sa●ed . it is also granted , that men may learn much of the power , wisdome and goodness of god , which both require and teach many duties to be performed towards him ; but withall we believe , that without the internal sanctification of the spirit , communicated by and with the knowledg of jesus christ , no man can be saved . but we intend not here to dispute about these things . instead of an effect of love and charity , it is manifest that the opinion which grants salvation unto the heathen , or any of them , upon the due improvement of their rational faculties and moral principles , ariseth from a want of due consideration of the true nature of sin and grace , of the fall of man and his recovery , of the law and gospel , and of the wisdome and love of god in sending jesus christ to make attonement for sinners , and to bring in everlasting righteousness . and not only so , but it evidently prepares the way unto those noxious opinions which at this day among many infest and corrupt christian religion , and foment those seeds of atheism which spring up so fast as to threaten the overspreading of the whole field of christianity . for hence it will follow by an easie deduction , that every one may be saved , or attain unto his utmost happiness in his own religion , be it what it will , whilst under any notion or conception he acknowledgeth a divine being , and his own dependance thereon . and seeing that on this supposition it must be confessed , that religion consists solely in moral honesty , and a fancied internal piety of mind towards the deity , ( for in nothing else can a centring of all religions in the world unto a certain end be imagined ) it follows , that there is no outward profession of it indispensibly necessary , but that every one may take up , and make use of that which is best suited unto his interest in his present condition and circumstances . and as this being once admitted , will give the minds of men an indifferency , as unto the several religions that are in the world , so it will quickly produce in them a contempt of them all . and from an entertainment of , or an indifferency of mind about these and the like noysome opinions , it is come to pass , that the gospel after a continued triumph for sixteen hundred years over hell and the world , doth at this day in the midst of christendome hardly with multitudes maintain the reputation of its truth and divinity ; and is by many , living in a kind of outward conformity unto the institutes of christian religion , despised & laughed to scorn . but the proud and foolish atheistical opiniators of our dayes , whose sole design is to fortifie themselves by the darkness of their minds , against the charges of their own consciences upon their wicked and debauched conversations , do but expose themselves to the scorn of all sober and rational persons . for what are a few obscure , and for the most part vitious renegadoes , in comparison of those great , wise , numerous and sober persons , whom the gospel in its first setting forth in the world , by the evidence of its truth , and the efficacy of its power ▪ subdued and conquered ? are they as learned as the renowned philosophers of those dayes , who advantaged by the endeavours and fruits of all the great wits of former ages had advanced solid rational literature to the greatest height that ever it attained in this world ; or possibly ever will do so ; the minds of men having now somthing more excellent and noble to entertain themselves-withall ? are they to be equalled in wisdome and experience , with those glorious emperors , senators and princes , who then swayed the scepters and affairs of the world ? can they produce any thing to oppose unto the gospel , that is likely to influence the minds of men , in any degree comparably to the religion of these great , learned , wise and mighty personages , which having received by their fathers , from dayes immemorial , was visibly attended with all earthly gloryes and prosperities , which were accounted as the reward of their due observance of it ? and yet whereas there was a conspiracy of all those persons , and this influenced by the craft of infernal powers , and managed with all that wisdome , subtlety , power and cruelty , that the nature of man is capable to exercise , on purpose to oppose the gospel , and keep it from taking root in the world ; yet by the glorious evidence of its divine extract and original wherewith it is accompanied , by the efficacy and power which god gave the doctrine of it in and over the minds of men , all mannaged by the spiritual weapons of its preachers , which were mighty through god , to the pulling down of those strong holds , casting down imaginations , and every high thing that exalted it self against the knowledge of god ; it prevailed against them all , and subdued the world unto an acknowledgment of its truth , with the divine power and authority of its author . certainly there is nothing more contemptible , than that the indulgence of some inconsiderable persons unto their lusts and vices , who are void of all those excellencies in notion and practise , which have already been triumphed over by the gospel , when set up in competition with it , or opposition unto it , should be once imagined to bring it into question , or to cast any disreputation upon it . but to treat of these things is not our present design ; we have only mentioned them occasionally , in the account which it was necessary we should give concerning our love to all men , in general , with the grounds we proceed upon in the exercise of it . chap. iii. nature of the catholick church . the first and principal object of christian love. differences among the members of this church , of what nature , and how to be managed . of the church catholick as visibly professing : the extent of it , or who belongs unto it . of vnion and love in this church-state of the church of england with respect hereunto . of particular churches : their institution : corruption of that institution . of churches diocesan , &c. of separation from corrupt particular churches . the just causes thereof , &c. in the second sort of mankind before mentioned , consists the visible kingdome of christ in this wo●ld . this being grounded in his death and resurrection , and conspicuously settled by his sending of the holy ghost after his ascension , he hath ever since preserved in the world , against all the contrivances of satan , or oppositions of the gates of hell , and will do so unto the consummation of all things ; for he ●●●st reign until all his enemies are made his foots●ool . towards these on all accounts our love ought to be intense and fervent , as that which is the immediate bond of our relation unto them , and union with them . and this kingdome or church of christ ▪ on the earth , may be , and is generally by all considered under a threefold notion . ( . ) first , as therein , and among the members of it , is comprized that real living and spiritual body of his , which is firstly , peculiarly , and properly the catholick church militant in this world . these are his elect , redeemed , justified , and sanctified ones , who are savingly united unto their head , by the same quickning and sanctifying spirit , dwelling in him in all fulness , and communicated unto them by him , a●cording to his promise . this is that catholick church which we profess to believe , which being hid from the eyes of men , and absolutely invisible in its mystical form , or spiritual saving relation unto the lord christ , and its unity with him , is yet more or less alwayes visible , by that profession of faith in him , and obedience unto him , which it maketh in the world , and is alwayes obliged so to do . for with the heart man believeth unto righteousness , and with the mouth confession is made unto salvation . and this church we believe to be so disposed over the whole world , that where-ever there are any societies or numbers of men who ordinarily profess the gospel , and subjection to the kingly rule of christ thereby , with an hope of eternal blessedness by his mediation ; we no way doubt but that there are among them some who really belong thereunto . in and by them doth the lord christ continually fulfil and accomplish the promise of his presence by his spirit with them that believe in his name ; who are thereby interested in all the priviledges of the gospel , and authorized unto the administration and participation of all the holy ordinances thereof . and were it not ▪ that we ought not to boast our selves against others , especially such as have not had the spiritual advantages that the inhabitants of these nations have been intrusted withal , and who have been exposed unto more violent temptations than they , we should not fear to say , that among those of all sorts who in these nations hold the head , there is probably according unto a judgment to be made by the fruits of that spirit which is savingly communicated unto the church in this sense alone , a greater number of persons belonging thereunto , than in any one nation or church under heaven . the charge therefore of some against us , that we paganize the nation , by reason of some different apprehensions from others , concerning the regular constitution of particular churches for the celebration of gospel worship , is wondrous vain and ungrounded . but we know that men use such severe expressions and reflections , out of a discomposed habit of mind which they have accustomed themselves unto , and not from a sedate judgment and consideration of the things themselves . and hence they will labour to convince others of that , whereof , if they would put it unto a serious tryal , they would never be able to convince themselves . this then is that church which on the account of their sincere faith and obedience shall be saved ; and out of which , on the account of their profession , there is no salvation to be obtained ; which things are weakly and arrogantly appropriated unto any particular church or churches in the world. for it is possible that men may be members of it , and yet not belong or relate unto any particular church on the earth ; and so it often falleth out as we could manifest by instances , did that work now lie before us . this is the church which the lord christ loved and gave himself for it ; that he might sanctifie and cleanse it with the washing of water by the word ; that he might present it unto himself a glorious church , not having spot or wrinkle or any such thing , but that it should be holy and without blemish . and we must acknowledge that in all things this is the church , unto which we have our first and principal regard , as being the spring from which all other considerations of the church do flow . within the virge and compass of it , do we indeavour to be found , the end of the dispensation of the gospel unto men being that they should do so . neither would we to save our lives , ( which for the members of this church and their good , we are bound to lay down , when justly called thereunto ) wilfully live in the neglect of that love towards them or any of them , which we hope god hath planted in our hearts , and made natural unto us , by that one and self-same spirit , by whom the whole mystical body of christ is animated . we do confess , that because the best of men in this life do know but in part , that all the members of this church are in many things liable to error , mistakes , and miscarriages : and hence it is , that although they are all internally acted and guided by the same spirit , in all things absolutely necessary to their eternal salvation , and do all attend unto the same rule of the word , according as they apprehend the mind of god in it , and concerning it , have all for the nature and substance of it , the same divine faith and love , and are all equally united unto their head ; yet in the profession which they make of the conceptions and perswasions of their minds , about the things revealed in the scripture , there are , and always have been many differences among them . neither is it morally possible it should be otherwise , whilst in their judgment and profession they are left unto the ability of their own minds , and liberty of their wills , under that great variety of the means of light and truth , with other circumstances , whereinto they are disposed by the holy wise providence of god. nor hath the lord christ absolutely promised that it shall be otherwise with them ; but securing them all by his spirit in the foundations of eternal salvation , he leaves them in other things to the exercise of mutual love and forbearance ; with a charge of duty after a continual endeavour to grow up unto a perfect union , by the improvement of the blessed aids and assistances which he is pleased to afford unto them . and those who by ways of force would drive them into any other union or agreement , than their own light and duty will lead them into , do what in them lies to oppose the whole design of the lord christ towards them , and his rule over them . in the mean time it is granted , that they may fall into divisions and schisms , and mutual exasperations among themselves , through the remainders of darkness in their minds , and the infirmity of the flesh . and in such cases mutual judgings and despisings are apt to ensue ; and that to the prejudice and great disadvantages of that common faith which they do profess . and yet notwithstanding all this ( such cross intangled wheels are there in the course of our nature ) they all of them really value and esteem the things wherein they agree incomparably above those wherein they differ . but their valuation of the matter of their union and agreement is purely spiritual ; whereas their differences are usually influenced by carnal and secular considerations , which have for the most part a sensible impression on the minds of poor mortals . but so far as their divisions and differences are unto them unavoidable , the remedy of farther evils proceeding from them , is plainly and frequently expressed in the scripture . it is love , meckness , forbearance , bowels of compassion , with those other graces of the spirit , wherein our conformity unto christ doth consist , with a true understanding and due valuation of the vnity of faith , and the common hope of believers , which are the ways prescribed unto us , for the prevention of those evils which , without them , our unavoidable differences will occasion . and this excellent way of the gospel , together with a rejection of evil surmises , and a watchfulness over our selves against irregular judging and censuring of others , together with a peaceable walking in consent and unity so far as we have attained , is so fully and clearly proposed unto us therein , that they must have their eyes blinded by prejudices and carnal interests , or some effectual working of the god of this world on their minds , into whose understandings the light of it doth not shine with uncontroulable evidence and conviction . that the sons or children of this church of jerusalem which is above , and is the mother of us all , should on the account of their various apprehensions of some things relating to religion or the worship of god , unavoidably attending their frail and imperfect condition in this world , yea or of any schisms or divisions ensuing thereon ; proceeding from corrupt and not throughly mortified affections , be warranted to hate , judge , despise or contemn one another , much more to strive by external force to coerce , punish or destroy them that differ from them , is as forreign to the gospel , as that we should believe in mahomet , and not in jesus christ. whatever share therefore we are forced to bare in differences with , or divisions from the members of this church , ( that is , any who declare and evidence themselves so to be , by a visible and regular profession of faith and obedience ) as it is a continual sorrow and trouble unto us ; so we acknowledge it to be our duty ( and shall be willing to undergo any blame , where we are found defective in the discharge of it , unto the utmost of our power ) to endeavour after the strictest communion with them in all spiritual things , that the gospel doth require , or whereof our condition in this world is capable . in the mean time , until this can be attained , it is our desire to mannage the profession of our own light and apprehensions , without anger , bitterness , clamours , evil speaking , or any other thing that may be irregular in our selves , or give just cause of offence unto others . our prayers are also continually for the spiritual prosperity of this church , for its increase in faith and holiness , and especially for the healing of all breaches that are among them that belong thereunto throughout the world. and were we not satisfied that the principles which we own , about the right constitution of the churches of christ , and the worship of god to be observed in them , are singularly suited to the furtherance and preservation of vnion and due order among all the members of this church , we should not need to be excited by any unto their renunciation . but our main design in all these things is , that both they , and we with them , may enjoy that peace which the lord christ hath bequeathed unto us , and walk in the way which he hath prescribed for us . and these things we mention , neither to boast of , nor yet to justifie our selves , but only to acknowledge what is our conviction concerning our duty in this matter . and might there any sedate , peaceable , unprejudicate endeavours be countenanced and encouraged , for the allaying of all occasional distempers , and the composing of all differences among them who belong to this church of christ , so as that they might all of them ( at least in these nations ) not only keep the unity of the spirit in the bond of peace , but also agree and consent in all wayes and acts of religious communion ; we doubt not but to manifest , that no rigid adherence unto the practise of any conceptions of our own , in things wherein the gospel alloweth a condescention and forbearance , no delight in singularity , no prejudice against persons or things , should obstruct us in the promotion of it to the utmost of our power and ability . upon the whole matter we own it as our duty to follow and seek after peace , unity , consent and agreement in holy worship , with all the members of this church , or those who by a regular profession manifest themselves so to be ; and will with all readiness and alacrity renounce every principle or practise , that is either inconsistent with such communion , or directly or indirectly is in its self obstructive of it . secondly , the church of christ may be considered with respect unto its outward profession , as constitutive of its being , and the formal reason of its denomination . and this is the church catholick visible , whereunto they all universally belong , who profess the invocation of the name of our lord jesus christ , their lord and ours , under the limitations that shall be mentioned afterwards . and this is the visible kingdome of christ , which on the account of its profession , and thereby , is distinguished from that world which lyeth in evil , and is absolutely under the power of satan : and so in common use , the church and the world are contradistinguished . yet on other accounts many who belong unto this church , by reason of some kind of profession that they make , may justly be esteemed to be the world , or of it . so our lord jesus christ called the generality of the professing church in his time : the world , saith he , hateth me ; and that we may know that he thereby intended the church of the jewes , besides that the circumstances of the place evince it , he puts it out of question by the testimony which he produceth in the confirmation of his assertion concerning their unjust and causless hatred ; namely , it is written in their law , they have hated me without a cause ; which being taken out of the psalms , was part of the law , or rule of the judaical church only . now he thus terms them , because the generality of them , especially their rulers , although they professed to know god , and to worship him according to his word , and the tradition of their fathers , yet were not only corrupt and wicked in their lives , but also persecuted him and his disciples , in whom the power and truth of god were manifested beyond what they were able to bear . and hence a general rule is established , that what profession soever any men do make of the knowledge and worship of god , to what church soever they do , or may be thought to belong , yet if they are wicked or ungodly in their lives , and persecuters of such as are better than themselves , they are really of the world , , and with it will perish , without repentance . these are they , who receiving on them a form or delineation of godliness , do yet deny the power of it ; from whom , we are commanded to turn away : but yet we acknowledge that there is a real difference to be made between them , who in any way or manner make profession of the name of christ with subjection unto him , and that infidel world , by whom the gospel is totally rejected , or to whom it was never tendred . in the catholick visible church , as comprehensive of all who throughout the world outwardly own the gospel , there is an acknowledgment of one lord , one faith , one baptism , which are a sufficient foundation of that love , union and communion among them , which they are capable of , or are required of them . for in the joynt profession of the same lord , faith and baptism , consists the union of the church , under this consideration , that is , as catholick and visibly professing , and in nothing else . and hereunto also is required as the principle animating that communion , and rendring it acceptable , mutual love with its occasional exercise ; as a fruit of that love which we have unto jesus christ , who is the object of our common profession . and setting aside the consideration of them who openly reject the principal fundamentals of christian religion , ( as denying the lord christ to be the eternal son of god , with the use and efficacy of his death , as also the personal subsistence and deity of the holy spirit , ) and there is no known community of these professors in the world , but they own so much of the truths , concerning one lord , one faith , and one baptism , as are sufficient to guide them unto life and salvation . and hereon we no way doubt , but that among them all there are some really belonging to the purpose of gods election , who by the means that they do enjoy , shall at length be brought unto everlasting glory . for we do not think that god by his providence would maintain the dispensation of the gospel in any place , or among any people , among whom there are none whom he hath designed to bring unto the enjoyment of himself . for that is the rule of his sending and continuing of it ; whereon he enjoyned the apostle paul to stay in such places where he had much people whom he would have to be converted . he would not continue from generation to generation , to scatter his pearls where there were none but rending swine , nor send fishers unto waters wherein he knew there were nothing but serpents and vipers . it is true , the gospel as preached unto many is only a testimony against them , leaving them without excuse ; and proves unto them a savour of death unto death . but the first , direct , and principal design of the dispensation of it , being the conversion of souls , and their eternal salvation , it will not probably be continued in any place , nor is so , where this design is not pursued nor accomplished towards any . neither will god make use of it any where meerly for the aggravation of mens sins and condemnation ; nor would his so doing consist with the honour of the gospel its self , or the glory of that love and grace which it professeth to declare . where it is indeed openly rejected , there that shall be the condemnation of men ; but where it finds any admittance , there is hath somewhat of its genuine and proper work to effect . and the gospel is esteemed to be in all places dispensed and admitted , where the scripture being received as the word of god , men are from the light , truth , and doctrine contained therein , by any means so far instructed , as to take upon them the profession of subjecting their souls to jesus christ , and of observing the religious duties by him prescribed , in opposition to all false religions in the world. amongst all these the foundations of saving faith are at this day preserved : for they universally receive the whole canonical scripture , and acknowledge it to be the word of god , on such motives as prevail with them to do so sincerely . herein they give a tacit consent unto the whole truth contained in it ; for they receive it as from god without exception or limitation . and this they cannot do without a general renunciation of all the falsities and evils that it doth condemn . where these things concur , men will not believe nor practise any thing in religion , but what they think god requires of them , and will accept from them . and we find it also in the event , that all the persons spoken of , where-ever they are , do universally profess , that they believe in the god and father of our lord jesus christ , and in his only and eternal son. they all look also for salvation by him , and profess obedience unto him , believing that god raised him from the dead . they believe in like manner that the holy spirit is the spirit of the father and the son , with many other sacred truths of the same importance ; as also , that without holiness no man shall see god. however therefore they are differenced and divided among themselves , however they are mutually esteemed hereticks and schismaticks , however through the subtlety of satan they are excited and provoked to curse and persecute one another , with wonderful folly , and by an open contradiction unto other principles which they profess ; yet are they all subjects of the visible kingdom of christ , and belong all of them to the catholik church , making profession of the name of christ in the world , in which there is salvation to be obtained , and out of which there is none . we take not any consideration at present of that absurd foolish and uncharitable error , which would confine the catholick church of christ unto a particular church of one single denomination ; or indeed rather unto a combination of some persons , in an outward mode of religious rule and worship ; where of the scripture is as silent , as of things that never were , nor ever shall be . yea we look upon it as intollerable presumption , and the utmost height of vncharitableness , for any to judge , that the constant profession of the name of christ , made by multitudes of christians , with the lasting miseries and frequent martyrdomes which for his sake they undergo , should turn unto no advantage either of the glory of god , or their own eternal blessedness , because in some things they differ from them . yet such is the judgment of those of the church of rome ; and so are they bound to judge by the fundamental princiciples and laws of their church communion . but men ought to fear least they should meet with judgment without mercy , who have shewed no mercy . had we ever entertained a thought uncharitable to such a prodigie of insolence , had we ever excluded any sort of christians absolutely from an interest in the love of god or grace of jesus christ , or hopes of salvation , because they do not , or will not comply with those ways and terms of outward church communion which we approve of , we should judg our selves as highly criminal in want of christian love , as any can desire to have us esteemed so to be . it is then the universal collective body of them that profess the gospel throughout the world which we own as the catholick church of christ. how far the errors in judgment , or miscarriages in sacred worship , which any of them have superadded unto the foundations of truth which they do profess , may be of so pernicious a nature as to hinder them from an interest in the covenant of god , and so prejudice their eternal salvation , god only knows . but those notices which we have concerning the nature and will of god in the scripture , as also of the love , care and compassion of jesus christ , with the ends of his mediation , do perswade us to believe , that where men in sincerity do improve the abilities and means of the knowledg of divine truth where with they are intrusted , endeavouring withall to answer their light and convictions with a suitable obedience , there are but few errors of the mind , of so malignant a nature , as absolutely to exclude such persons from an interest in eternal mercy . and we doubt not , but that men out of a zeal to the glory of god , real or pretended , have imprisoned , banished , killed , burned others for such errors , as it hath been the glory of god to pardon in them , and which he hath done accordingly . but this we must grant , and do , that those whose lives and conversations are no way influenced by the power of the gospel , so as to be brought to some conformity thereunto ; or who under the covert of a christian profession , do give themselves up unto idolatry and persecution of the true worshipers of god ; are no otherwise to be esteemed but as enemies to the cross of christ. for as without holiness no man shall see god , so no idolater , or murderer , hath eternal life abiding in him . with respect unto these things we look upon the church of england , or the generality of the nation professing christian religion , ( measuring them by the doctrine that hath been preached unto them , and received by them , since the reformation , ) to be as sound and healthful a part of the catholick church as any in the world . for we know no place , nor nation , where the gospel for so long a season hath been preached with more diligence , power , and evidence for conviction ; nor where it hath obtained a greater success or acceptation . those therefore who perish amongst us , do not do so , for want of truth , and a right belief , or miscarriages in sacred worship , but for their own personal infidelity and disobedience . for according to the rules before laid down , we do not judge that there are any such errors publickly admitted among them , nor any such miscarriages in sacred administration , as should directly or absolutely hinder their eternal salvation . that they be not any of them , through the ignorance or negligence of those who take upon them the conduct of their souls , encouraged in a state or way of sin , or deprived of due advantages to farther their spiritual good , or are lead into practices in religion neither acceptable unto god , nor tending to their own edification , whereby they may be betrayed into eternal ruine , is greatly incumbent on themselves to consider . unto this catholick church we owe all christian love , and are obliged to exercise all the effects of it , both towards the whole , and every particular member , as we have advantage and occasion . and not only so , but it is our duty to live in constant communion with it . this we can no otherwise do , but by a profession of that faith , whereby it becomes the church of christ in the notion under consideration . for any failure herein , we are not that we know of charged by any persons of modesty or sobriety . the reflections that have been made of late by some on the doctrines we teach or own , do fall as severely on the generality of the church of england , ( at least until within a few years last past ) as they do on us . and we shall not need to owne any especial concernment in them , until they are publickly discountenanced by others . such are the doctrines concerning gods eternal decrees , justification by faith , the loss of original grace , and the corruption of nature , the nature of regeneration , the power and efficacy of grace in the conversion of sinners , that we say not of the trinity and satisfaction of christ. but we do not think that the doctrines publickly taught and owned among us , ever since the reformation , will receive any great dammage by the impotent assaults of some few ; especially considering their mannagement of those assaults , by tales , railing , and ralliery , to the lasting reproach of the religion which themselves profess , be it what it will. thirdly , the church of christ , or the visible professors of the gospel in the world , may be considered as they are disposed of by providence , or their own choyce , in particular churches . these at present are of many sorts , or are esteemed so to be . for whereas the lord christ hath instituted sundry solemn ordinances of divine worship to be observed joyntly by his disciples , unto his honour and their edification , this could not be done but in such societies , communities , or assemblies of them to that purpose . and as none of them can be duly performed , but in and by such societies ; so some of them do either express the union , love , and common hope that is among them , or do consist in the means of their preservation . of this latter sort are all the wayes whereby the power of christ is acted in the discipline of the churches . wherefore we believe that our lord jesus christ , as the king , ruler , and lawgiver of his church , hath ordained that all his disciples , all persons belonging unto his church in the former notions of it , should be gathered into distinct societies , and become as flocks of sheep in several folds , under the eye of their great shepherd , and the respective conducts of those employed under him . and this conjunction of professors in and unto particular churches , for the celebration of the ordinances of sacred worship appointed by christ , and the participation of his institutions for their edification , is not a matter of accident , or meerly under the disposal of common providence ; but is to be an act in them of choice , and voluntary obedience unto the commands of christ. by some this duty is more expresly attended unto than by others ; and by some it is totally neglected . for neither antecedently nor consequentially unto such their conjunction , do they consider what is their duty unto the lord christ therein , nor what is most meet for their own edification : they go in these things with others , according to the custome of the times and places wherein they live , confounding their civil and spiritual relations . and these we cannot but judge to walk irregularly , through ignorance , mistakes , or prejudices : neither will they in their least secular concernments , behave themselves with so much regardlesness ot negligence . for however their lot previously unto their own choyce , may be cast into any place or society , they will make an after-judgment whether it be to their advantage , according to the rules of prudence , and by that judgment either abide in their first station , or otherwise dispose of themselves . but a liberty of this nature regulated by the gospel , to be exercised in and about the great concernments of mens souls , is by many denyed , and by most neglected . hence it is come to pass , that the societies of christians are for the most part meer effects of their political distributions by civil lawes , aiming principally at other ends and purposes . it is not denyed but that civil distributions of professors of the gospel , may be subservient unto the ends of religious societies and assemblies : but when they are made a means to take off the minds of men from all regard to the authority of the lord christ , instituting and appointing such societies , they are of no small disadvantage unto true church-communion and love. the institution of these churches , and the rules for their disposal and government throughout the world , are the same , stable and unalterable . and hence there was in the first churches , planted by the apostles , and those who next succeeded them in the care of that work , great peace , vnion and agreement . for they were all gathered and planted alike , according unto the institution of christ ; all regulated and ordered by the same common rule . men had not yet found out those things which were the causes of differences in after-ages , and which yet continue so to be . where there was any difference , it was for the most part on the account of some noysom foolish phantastical opinions , vented by impostors , in direct opposition to the scripture , which the generality of christians did with one consent abhor . but on various occasions , and by sundry degrees , there came to be great variety in the conceptions of men about these particular churches appointed for the seat and subject of all gospel ordinances , and wherein they were authoritatively to be administred in the name of jesus christ : for the church in neither of the former notions is capable of such administrations . some therefore rested in particular assemblies , or such societies , who did or might meet together under the guidance and inspection of their own elders , overseers , guides , or bishops : and hereunto they added the occasional meetings of those elders and others , to advise and determine in common about the especial necessities of any particular church , or the general concernments of more of them , as the matter might require . these in name , and some kind of resemblance , are continued throughout the world in parochial assemblies . others suppose a particular church to be such a one as is now called diocesan ; though that name in its first use and application to church affairs was of a larger extent , than what it is now applyed unto , for it was of old the name of a patriarchal church . and herein the sole rule , guidance , and authoritative inspection of many , perhaps a multitude of particular churches , assembling for sacred worship and the administration of gospel ordinances distinctly , is committed unto one man , whom in contradistinction from others they call the bishop . for the joyning of others with him , or their subordination unto him in the exercise of jurisdiction , hinders not , but that the sole ecclesiastical power of the diocess , may be thought to reside in him alone : for those others do either act in his name , or by power derived from him , or have no pretence unto any authority meerly ecclesiastical ; however in common use , what they exercised may be so termed . but the nature of such churches , with the rule and discipline exercised in them and over them , is too well known to be here insisted on . some rest not here ; but unto these diocesan adde metropolitical churches , which also are esteemed particular churches , though it be uncertain by what warrant , or on what grounds . in these one person hath in some kind of resemblance , a respect unto , and over the diocesan bishops , like that which they have over the ministers of particular assemblies . but these things being animated and regulated by certain arbitrary rules and canons , or civil laws of the nations , the due bounds and extent of their power cannot be taken from any nature or constitution peculiar unto them . and therefore are there , where-ever they are admitted , various degrees in their elevation . but how much or little the gospel is concerned in these things , is easie for any one to judge . neither is it by wise men pretended to be so , any further , than that as they suppose , it hath left such things to be ordered by humane wisdome , for an expediency unto some certain ends . one or more of these metropolitical churches , have been required in latter ages , to constitute a church national . though the truth is , that apellation had originally another occasion ; whereunto the invention of these metropolitical churches was accommodated : for it arose not from any respect unto ecclesiastical order or rule , but unto the supream political power , whereunto the inhabitants of such a nation as gives denomination to the church , are civilly subject . hence that which was provincial at the first erection of this fabrick , which was in the romish empire , whilst the whole was under the power of one monarch , became national when the several provinces were turned into kingdomes , with absolute soveraign power among themselves , wholly independent of any other . and he who in his own person and authority , would erect an ecclesiastical image of that demolished empire , will allow of such provincial churches as have a dependance upon himself ; but cares not to hear of such national churches , as in their first notion include a soveraign power unto all intents and purposes within themselves . so the church of england became national in the dayes of king henry the eighth , which before was but provincial . moreover , the consent of many had prevailed , that there should be patriarchal churches , comprehending under their inspection and jurisdiction many of these metropolitical and provincial churches . and these also were looked on as particular ; for from their first invention there having been four or five of them , no one of them could be imagined to comprize the catholick church ; although those who presided in them , according to the pride and vanity of the declining ages of the church , stiled themselves oecumenical and catholick . things being carried thus far , about the fifth and sixth century of years after christ , one owned as principal or chief of this latter sort , set up for a church denominated papal , from a title he had appropriated unto himself . for by artifices innumerable he ceased not from endeavouring to subject all those other churches and their rulers unto himself : and by the advantage of his pre-eminence over the other patriarks , as theirs over metropolitans , and so downwards , whereby all christians were imagined to be comprized within the precincts of some of them , he fell into a claim of a soveraignty over the whole body of christianity , and every particular member thereunto belonging . this he could have had no pretence for , but that he thought them cast into such an order , as that he might possess them on the same grounds , on which that order it self was framed : for had not diocesan , metropolitical , and patriarchal churches made way for it , the thought of a church papal , comprehensive of all believers , had never befallen the minds of mind . for it is known , that the prodigious empire which the pope claimed and had obtained over christianity , was an emergency of the contests that fell out among the leaders of the greater sorts of churches , about the rights , titles , and pre-eminences among themselves , with some other occasional and intestine distempers . only he had one singular advantage for the promotion of his pretense and desire . for whereas this whole contiguation of churchts into all these storyes , in the top whereof he emerged and lifted up himself , was nothing but an accommodation of the church and its affairs unto the government of the roman empire , or the setting up of an ecclesiastical image and representation of its secular power and rule , the centring therein of all subordinate powers and orders in one monarch , inclined the minds of men to comply with his design , as very reasonable . hence the principal plea for that power over the whole church which at present he claims , lyes in this , that the government of it ought to be monarchial . and therein consists a chief part of the mystery of this whole work ; that whereas this fabrick of church rule was erected in imitation of , and complyance with the roman empire ; that he could never effect his soveraignty whilst that empire stood in its strength and union , under the command of one or more emperours by consent ; yet when that empire was destroyed , and the provinces thereof became parcelled out unto several nations , who erected absolute independent soveraignties among themselves , he was able by the reputation he had before obtained , so to improve all emergencies and advantages , as to gather all these new kingdomes into one religious empire under himself , by their common consent . in the mean time , by the original divisions of the empire , and the revolutions that happened afterwards amongst the nations of the world , the greatest number of christians were wholly inconcerned in this new church soveraignty which was erected in the western provinces of that empire . so was the mystery of iniquity consummated ; for whereas the pope , to secure his new acquisitions , endeavoured to empale the title and priviledges of the catholick church , unto those christians which professed obedience unto himself , unto an exclusion of a greater number ; there ensued such a confusion of the catholick , and a particular church , as that both of them were almost utterly lost . concerning these several sorts of conceited particular churches , it is evident that some of them , as to their nature and kind , have no institution in , nor warrant from the scripture , but were prudential contrivances of the men of the dayes wherein they were first formed ; which they effected by various degrees , under the conduct of an apprehension , that they tended unto the increase of concord and order among christians . whether really and effectually they have attained that end , the event hath long since manifested . and it will be one day acknowledged , that no religious vnion or order among christians will be lasting , and of spiritual use or advantage unto them , but what is appointed and designed for them by jesus christ. the truth is , the mutual intestine differences and contests among them who first possessed the rule of such churches , about their dignities , pre-eminences , priviledges , and jurisdictions , which first apparently let in pride , ambition , revenge , and hatred , into the minds and lives of church-guides , lost in the peace of christendome ; and the degeneracy of the●r successors more and more , into a secular interest and worldly frame of spirit , is one great means of continuing us at a loss for its retrival . how far any man may be obliged in conscience unto communion with these churches in those things wherein they are such , and as such behave themselves in all their rule and administrations , may be enquired into by them who are concerned . what respect we have unto them , or what duty we may owe them , as they may in any place be established by the civil laws of the supream magistrate , is not of our present consideration . but whereas in their original and rise , they have no other warrant , but the prudential contrivance of some men , who unquestionably might be variously influenced by corrupt pre●ud●ces and affections in the finding out and mannagement of their inventions ; what ground there is for holding a religious communion with them , and wherein such communion may consist , is not easie to be declared . for the notion that the church-communion of the generality of christians and ministers , consists only in a quiet subjection unto them , who by any means may pretend to be set over them , and claim a right to rule them , is fond and impious . in the mean time , we wholly deny , that the mistakes or disorders of christians in complying with , or joyning themselves unto such churches as have no warrantable institution , ought to be any cause of the diminishing of our love towards them , or of withdrawing it from them . for notwithstanding their errors and wanderings from the paths of truth in this matter , they do , or may continue interested in all that love which is due from us unto the church of christ , upon the double account before insisted on : for they may be yet persons born of god , united unto christ , made partakers of his spirit , and so belong to the church catholick , mystical , which is the first principal object of all christian love and charity . the errors wherewith they are supposed to be overtaken , may befal any persons under those qualifications , the admittance of them , though culpable , being not inconsistent with a state of grace and acceptation with god. and they may also by a due profession of the fundamental truths of the gospel , evince themselves to be professed subjects of the visible kingdom of christ in the world , and so belong to the church catholick v●sibly professing ; under which notion , the disciples of christ are in the next place commended unto our love. and it is the fondest imagination in the world , that we must of necessity want love towards all those with whom we cannot join in all acts of religious worship ; or that there need be any schisme between them and us , on the sole account thereof , taking schisme in the common received notion of it . if we bear unkindness towards them in our minds and hearts , if we desire , or seek their hurt , if we persecute them , or put them to trouble in the world for their profession , if we pray not for them , if we pity them not in all their temptations , errors , or sufferings , if we say unto any of them when naked , be thou cloathed ; and when hungry , be thou fed ; but relieve them not according unto our abilities and opportunities ; if we have an aversation to their persons , or judge them any otherwise than as they cast themselves openly and visibly under the sentence of natural reason , or scripture-rule , we may be justly thought to fail in our love towards them . but if our hearts condemn us not in these things , it is not the difference that is or may be , between them and us , about church-constitutions or order , that ought be a cause , or can be an evidence of any want of love on our parts : there will indeed be a distinct and separate practice in the things wherein the difference lies , which in it self , and without other avoidable evils , need not on either side to be schismatical . if by censures or any kind of power , such churches or persons would force us to submit unto , or comply with such things or ways in religious worship , as are contrary unto our light , and which they have no authority from the lord christ to impose upon us , the whole state of the case is changed , as we shall see afterwards . as for those particular churches , which in any part of the world , consist of persons assembling together for the worship of god in christ , under the guidance of their own lawful pastors and teachers , we have only to say , that we are full well assured , that where-ever two or three are gathered together in the name of christ , there he is present with them ; and farther than this , there are very few concerning whom we are called to pass any other censure or judgment . so we hope it is with them , and so we pray that it may be . and therefore we esteem it our duty to hold that communion with all these assemblies , when called thereunto , which is required of any christians in the like cases and circumstances . unless we are convinced that , with respect unto such or such instances , it is the mind of christ that neither among our selves , nor in conjunction with others , nor for the sake of present communion with them , we should observe them in his worship , we judge our selves under an obligation to make use of their assemblies in all acts of religion , unto our edification , as occasion shall require . but where the authority of christ in the things of sacred worship doth intervene , all other considerations must be discarded ; and a compliance therewith will secure us from all irregular events . it must be acknowledged that many of these churches have wofully degenerated , and that any of them may so do , both from their primitive institution , and also the sole rule of their worship . and this they may do , and have done , in such various degrees and ways , as necessarily requires a great variety in our judgments concerning them , and our communion with them . the whole christian world gives us instances hereof at this day ; yea , we have it confirmed unto us in what is recorded concerning sundry churches mentioned in the scripture its self . they were newly planted by the apostles themselves , and had rules given by them , to attend unto , for their direction . and besides , they were obliged in all emergencies to enquire after and receive those command ▪ and directions , which they were inabled infallibly to give unto them . and yet notwithstanding these great advantages , we f●nd that sundry of them were suddenly fallen into si●ful neglects , disorders , and miscarriages , both in doctrine , discipline , and worship . some of these were reproved and reformed by the great apostle , in his epistles written unto them for that end : and some of them were rebuked and threatned by the lord christ himself immediately from heaven . that in process of time they have increased in their degeneracy , waxing worse and worse , their present state and condition in the world , or the remembrance of them which are now not at all , with the severe dealings of god with them in his holy wise providence , do sufficiently manifest . yea some of them , though yet continuing under other forms and shapes , have by their superstition , false worship , and express idolatry , joyned with wickedness of life , and persecution of the true worshipers of christ , as also by casting themselves into a new worldly constitution , utterly forreign unto what is appointed in the gospel , abandoned their interest in the state and rights of churches of christ. so are sundry faithful citties become harlots ; and where righteousness inhabited , there dwells pers●c●ting murderers . such churches were planted of christ wholly noble vines , but are degenerated into those that are bitter and wild . whatever our judgment may be concerning the personal condition of the members of such apostatized churches , or of any of them ▪ all communion with them , as they would be esteemed the seat of gospel ordinances , and in their pretended administrations of them , is unlawful for us ; and it is our indispensible duty to separate from them . for whatever indifferency many may be growing into , in matter of outward worship , which ariseth from ignorance of the respect that is between the grace and institutions of christ , as that , from an apprehension that all internal religion consists in moral honesty only ; yet we know not any other way whereby we may approve our selves faithful in our profession , but in the observance of all whatever christ hath commanded , and to abstain from what he condemns . for both our faith and love , whatever we pretend , will be found vain , if we endeavour not to keep his commandments . such was the state of things in the church of israel of old , after the defection u●der jeroboam . it was no more a true church , nor any church at all , by vertue of positive institution : for they had neither priests , nor sacrifices , nor any ordinances of publi●k worship , that god approved of . hence it was the duty of all that feared god in the ten tribes , not to joyn with the leaders and body of the people in their worship ; as also to observe those sacred institutions of the law , which were forbidden by them , in the order that they should not go up to jerusalem , but attend unto all their sacred solemnities in the places where the calves were set up . accordingly many of the most zealous professors among them , with the priests and levites , and with a great multitude of the people , openly seperated from the rest , and joyned themselves unto judah in the worship of god , continued therein . others amongst them secretly in the worst of times preserved themselves from the abominations of the whole people . in like manner under the new testament , when some have deserved the title of babylon , because of their idolatry , false worship and persecution , we are commanded to come out from among them , in an open visible professed seperation , that we be not partakers of their sins , and plagues . but this judgment we are not to make , nor do make concerning any , but such as among whom idolatry spreads its self over the face of all their solemn assemblies , and who joyn thereunto the persecution of them who desire to worship god in spirit and in truth . the constitution of such churches , as to their being acceptable assemblies of worshipers before god , is lost and dissolved : neither is it lawful for any disciple of christ to partake with them in their sacred administrations ; for so to do , is plainly to disowne the authority of christ , or to set up that of wicked and corrupt men above it . yet all this hinders not but that there may in such apostatical churches remain a profession of the fundamental truths of the gospel . and by vertue hereof , as they maintain the interest of christ's visible kingdome in the world ; so we no way doubt but that there may be many amongst them , who by a saving faith in the truths they do profess , do really belong to the mistical church of christ. an instituted church therefore may by the crimes and wickedness of its rulers , and the generality of its members , and their idolatrous administrations in holy things , utterly destroy their instituted estate , and yet not presently all of them cease to belong unto the kingdome of christ. for we cannot say , that those things which will certainly annul church administrations , and render them abominable , will absolutely destroy the salvation of all individual persons who partake in them ; and many may secretly preserve themselves from being defiled with such abominations . so in the height of the degeneracy and apostacy of the israelitish church , there were seven thousand who kept themselves pure from baalish idolatry , of whom none were known to elijah . and therefore did god still continue a respect unto them as his people , because of those secret ones , and because the token of his covenant was yet in their flesh ; affording unto them an extraordinary ministry by his prophets , when the ordinary by priests and levites was utterly ceased . this we are to hope concerning every place where there is any profession made of the name of christ ; seeing it was the passion of elijah which caused him to oversee so great a remnant as god had left unto himself in the kingdome of israel . and from his example we may learn , that good men may somtimes be more severe in their censures for god , than he will be for himself . moreover , such as were baptized in those churches , were not baptized into them as particular churches , nor initiated into them thereby : but the relation which ensued unto them thereon , was unto the catholick church visible , together with a seperation from the infidel world , lying wholly in darkness and evil , by a dedication unto the name of christ. upon a personal avowment of that faith whereinto they were baptized , they became compleat members of that church . whatever state they are hereby admitted into , whatever benefit or priviledge they are personally interested in , they lose them not by the miscarriage of that particular church whereunto they do relate : yea , losing the whole advantage of an instituted church-state , they may still retain whatever belongs unto their faith and profession . were baptisme only an initiation into a particular church , upon the failure of that church , baptism as to all its benefits and priviledges , must cease also . we do therefore own , that amongst those whose assemblies are rejected by christ , because of their false worship and wickedness , there may be persons truly belonging to the mystical church of god , and that also by their profession are a portion of his visible kingdome in the world. how far they do consent unto the abominations of the churches whereunto they do belong , how far they have light against them , how far they do bewaile them , how far they repent of them , what god will bear withall in them , we know not , nor are called to judge . our love is to be towards them as persons relating unto jesus christ in the capacity mentioned ; but all communion with them in the acts of false worship is forbidden unto us . by vertue also of that relation which they still continue unto christ and his church as believers , they have power , and are warranted , ( as it is their duty ) to reform themselves , and to joyn together anew in church order , for the due celebration of gospel ordinances , unto the glory of christ , and their own edification . for it is fond to imagine , that by the sins of others , any disciples of christ in any place of the world , should be deprived of a right to perform their duty towards him , when it is discovered unto them . and these are our thoughts concerning such churches , as are openly and visibly apostatical . again , there are corruptions that may befall or enter into churches that are not of so heinous a nature , as those before insisted on : especially if , as it often falls out , the whole lump be not leavened ; if the whole body be not infected , but only some part or parts of it , which others more sound do resist , and give their testimony against : and these may have none of the pernicious consequences before mentioned . thus many errours in doctrines , disorders and miscarriages in sacred administrations , irregular walking in conversation , with neglect or abuse of discipline in rulers , may fall out in some churches , which yet may be so far from evacuating their church state , as that they give no sufficient warrant unto any person , immediately to leave their communion , or to seperate from them . the instances that may be given of the failings of some of the primitive churches , in all these things , with the consideration of the apostolical directions given unto them on such occasions , render this assertion evident and incontroulable . nor do we in the least approve of their practise ( if any such there be , that are considerable ) who upon every failing in these things in any church , think themselves sufficiently warranted , immediately of their own minds , to depart from its communion . much more do we condemn them who suffer themselves in these things to be guided by their own surmises and misapprehensions . for such there may be , as make their own hasty conceptions to be the rule of all church administrations , and communion ; who unless they are in all things pleased , can be quiet no where . wherefore when any church , whereof a man is by his own consent antecedently a member , doth fall in part or in whole from any of those truths which it hath professed , or when it is overtaken with a neglect of discipline , or irregularities in its administration , such a one is to consider , that he is placed in his present state by divine providence , that he may orderly therein endeavour to put a stop unto such defections , and to exercise his charity , love and forbearance towards the persons of them whose miscarriages at present he cannot remedy . in such cases there is a large and spacious field , for wisdom , patience , love and prudent zeal to exercise themselves . and it is a most perverse imagination , that separation is the only cure for church-disorders . all the gifts and graces of the spirit , bestowed on church-members , to be exercised in their several stations at such a season , all instructions given for their due improvement unto the good of the whole ; the nature , rules and laws of all societies , declare that all other remedies possible and lawful , are to be attempted , before a church be finally deserted . but these rules are to be observed , provided alwayes , that it be judged unlawful for any persons , either for the sake of peace , or order , or concord , or on any other consideration , to join actually in any thing that is sinful , or to profess any opinion which is contrary to sound doctrine , or the form of wholesome words , which we are bound to hold fast on all emergencies . and farther , if we may suppose , as sure enough we may , that such a church so corrupted shall obstinately persist in its errors , miscarriages , neglects , and mal-administrations ; that it shall refuse to be warned or admonished , or being so by any means , shall wilfully reject and despise all intruction ; that it will not bear with them that are yet sound in it , whether elders or members , in peaceable endeavors to reduce it unto the order of the gospel , but shall rather hurt , persecute and seek their trouble for so doing , whereby their edification comes continually to be obstructed , and their souls to be hazarded through the loss of truth and peace ; we no way doubt but that it is lawful for such persons to withdraw themselves from the communion of such churches , and that without any apprehension that they have absolutely lost their church-state , or are totally rejected by jesus christ. for the means appointed unto any end , are to be measured and regulated according unto their usefulness unto that end . aud let mens present apprehensions be what they will , it will one day appear , that the end of all church-order , rule , communion and administrations , is not the grandeur or secular advantages of some few , not outward peace and quietness , unto whose preservation the civil power is ordained ; but the edification of the souls of men in faith , love , and gospel-obedience . where therefore these things are so disposed of and mannaged , as that they do not regularly further and promote that end , but rather obstruct it , if they will not be reduced unto their due order and tendency , they may be laid aside , and made use of in another way . much more may any refuse the communion of such churches , if they impose on them their corruptions , errors , failings and mistakes , as the coudition of their communion : for hereby they directly make themselves lords over the faith and worship of the disciples of christ , and are void of all authority from him in what they so do or impose . and it is so far , that any mens withdrawing of themselves from the communion of such churches , and entring into a way of reformation for their own good , in obedience to the laws of christ , should infer in them a want of love and peaceableness , or a spirit of division , that to do otherwise , were to divide from christ , and to cast out all true christian love , embracing a cloud of slothful negligence and carelesness in the great concernments of the glory of god , and their own souls , in the room thereof . we are neither the authors nor the guides of our own love : he who implants and worketh it in us , hath given us rules how it must be exercised , and that on all emergencies . it may work as regularly by sharp cutting rebukes , as by the most silken and compliant expressions ; by manifesting an aversation from all that is evil , as by embracing and approving of what is good . in all things and cases it is to be directed by the word : and when under the pretence of it we leave that rule , and go off from any duty which we owe immediately unto god , it is will , pride , and self-conceit in us , and not love. and among all the exhortations that are given us in the scripture unto unity , and concord , as the fruits of love , there is not one that we should agree or comply with any in their sins or evil practices . but as we are commanded in our selves to obtain from all appearance of evil , so are we forbidden a participation in the sins of other men , and all fellowship with unfruitful works of darkness : our love towards such churches is to work by pity , compassion , prayer , instructions , which are due means for their healing and recovery ; not by consent unto them , or communion with them , whereby they may be hardned in the error of their way , and our own souls be subverted : for if we have not a due respect unto the lord christ , and his authority , all that we have , or may pretend to have unto any church , is of no value . neither ought we to take into consideration any terms of communion , whose foundation is not laid in a regard thereunto . moreover , ( as hath been declared ) there is no such society of christians in the world , whose assemblies , as to instituted worship , are rejected by christ , so that they have a bill of divorce given unto them by the declaration of the will of the lord jesus to that purpose in the scripture ; but that until they are utterly also as it were extirpate by the providence of god ( as are many of the primitive plantations ) we are perswaded of them , that there are yet some secret hidden ones among them , that belong unto the purpose of gods grace . for we do judge that where-ever the name of jesus christ is called upon , there is salvation to be obtained ; however the wayes of it may be obstructed unto the most ▪ by their own sins and errors . they may also retain that profession which distinguisheth them from the infidel world . in these things we are still to hold communion with them ; and on these accounts is our love to be continued unto them . some kind of communion we may hold with them , that that are of no instituted or particular churches , or whose church-state is rejected , even as a person excommunicated is to be admonished as a brother . and some kind of communion we may lawfully refuse with some true churches ; instances whereof shall be given afterwards . there is therefore no necessity that any should deny all them to be true churches , from whom they may have just reason to withdraw their communion . for such as are so , may require such things thereunto , as it is not lawful for them to accept of , or submit unto . what assemblies of christians we behold visibly worshiping god in christ , we take for granted to be true visible churches . and when we judge of our own communion with them , it is not upon this question , whether they are true churches or no , as though the determination of our practice did depend solely thereon : for as we are not called to judge of the being of their constitution , as to the substance of it , unless they are openly judged in the scripture , as in the case of idolatry and persecution persisted in , so a determination of the truth of their constitution , or that they are true churches , will not presently resolve us in our duty as to communion with them , for the reasons before given . but in such a càse , two things are by us principally to be considered . . that nothing sinful in it self , or unto us , be required of us as the condition of communion . . that we may in such churches obtain the immediate end of their institution , and our conjunction with them , which is our edification in faith , love and obedience . and the things whereof we have discoursed , comprize our . thoughts concerning those societies of christians , whose degeneracy from their primitive rule and institution is most manifest and notorious . whilst there is any profession of the gospel , any subjection of souls unto jesus christ avowed , or any expectation of help from him continued among them , we cannot but hope that there are in all of them , at least some few names that are written in the lambs book of life , and which shall be saved eternally : for as a relation unto a particular visible church walking according to the order and rule of the gospel , is the duty of every believer to give himself up unto ; as that which is a means appointed and sanctified to the furtherance of his edification and salvation ; so where it cannot be obtained through invincible outward impediments , or is omitted through ignorance of duty , or is on just causes refused where opportunities make a tender of it ; or where the being and benefit of it is lost through the apostasie of those churches whereunto any persons did belong , the utter want of it , and that alwayes , is not such as necessarily infers the eternal loss of their souls who suffer under it . other churches there are in the world , which are not evidently guilty of the enormities in doctrine , worship and discipline , before discoursed of . these all we judge to be true churches of christ ; and do hope that his promised presence is with them in their assemblies . answerable hereunto is our judgment concerning their officers or rulers , and all their sacred administrations . it becomes us to think and believe , that the one have authority from christ ; and that the other are accepted with him : for it is most unwarrantable rashness and presumption , yea an evident fruit of ignorance , or want of love , or secular private interest , when , upon lesser differences men judge churches to be no true churches , and their ministers to be no true ministers , and consequently all their administrations to be invalid . so do some judge of churches , because they have 〈◊〉 bishops ; and so do more of others , because they have none . but the validity or invalidity of the ordinances of christ , which are the means of union and communion with him unto all his disciples , depend not on the determination of things highly disputable in their notion , and not inconsistent with true gospel-obedience in their practice . and we are unduly charged with other apprehensions . god forbid that any such thought should ever enter into our heorts , as though the churches constituted in all things according unto our light , and the rules we apprehend appointed in the scripture for that purpose , should be the only true churches in the world . they do but out of design , endeavour to expose us to popular envy and hatred , who invent and publish such things concerning us , or any of us : but whatever be the judgment of others concerning us , we intend not to take from thence any such provocation as might corrupt our judgments concerning them ; nor to relieve our selves by returning the like censures unto them , as we receive from them : scripture rule and duty must in these matters regulate our thoughts on all occasions . and whilst we judge others to be true churches , we shall not be much moved with their judgment that we are none , because we differ from them : we stand to the judgment of christ and his word . we cannot but judge indeed that many churches have missed , and do miss in some things the precise rules of their due constitution and walking ; that many of them have added useless , superfluous rites to the worship of god among them ; that there is in many of them a sinful neglect of evangelical discipline , or a carnal rule erected in the stead of it ; that errors in doctrines of importance and danger , are prevalent in sundry of them ; that their rulers are much influenced by a spirit of bitterness and envy against such as plead for reformation beyond their measure or interest ; yet that hereupon they should all or any of them immediately forfeit their church-state , so as to have no lawful ministers , nor acceptable sacred administrations , is in it self a false imagination , and such as was never by us entertained . in particular , as to those churches in europe , which are commonly called reformed ; we have the same thoughts of them , the same love towards them , the same readiness for communion with them , as we would desire any disciples of christ in the world to have , bear , or exercise towards our selves . if we are found negligent in any office of love towards them , or any of their members , in compassion , help or assistance , or such supplies in outward or inward things , as we have opportunity or ability for , we are willing to bear the guilt of it as our sin , and the reproach of it as our shame . and herein we desire to fulfil the royal law , according to the scripture , thou shalt love thy neighbour as thy self . the same we say concerning all the churches in england of the same mould and constitution with them ▪ especially if it be true which some say , that parochial churches are under a force and power , whereby they are enjoyned the practice of sundry things , and forbidden the performance of others , wherein the compliance of some is not over-voluntary , nor pleasing to themselves . neither is there a nullity or invalidity in the ordinances administred in them , any otherwise , than as some render them ineffectual unto themselves by their unbelief . and this is the paganizing of england , which some of us are traduced for . we believe , that among the visible professors in this nation , there is as great a number of sincere believers as in any nation under heaven ; so that in it are treasured up a considerable portion of the invisible mystical church of christ. we believe , that the generality of the inhabitants of this nation , are by their profession constituted an eminent part of the kingdome of christ in this world . and we judge not , we condemn not those , who walking according to their light and understanding in particularities , do practise such things in the worship of god , as we cannot comply withal . for we do not think that the things wherein they fail , wherein they miss , or out go the rule , are in their own nature absolutely destructive of their particular church-state . and what more can reasonably be required of us , or expected from us in this matter , we know not . the causes of the distance that doth remain between us & them , shall be afterwards enquired into . for our duty in particular presential communion , at the celebration of the same individual ordinances , with such churches as are remote from us in asia or africa ; we shall we hope be directed to determine aright concerning it , when we are called thereunto . in the mean time , what are our thoughts concerning them , hath been before declared : to love them as subjects of the kingdom of jesus christ in the world , to pray for them , that they may have all needful supplies of grace , and the holy spirit , from above , that god would send out his light and truth to guide them in their worship and obedience , and to help them in things spiritual and temporal , as we have opportunity , is the sum of the duty which is required in us towards them . those we are more concerned in , who are within the lines of our ordinary communication , among whom we walk and converse in the world : unto any of these it is in the liberty and power of every believer to join himself by his own consent : and no more is required hereunto , in the present constitution of churches among our selves , but that a man remove his habitation , to comply with his own desires herein : and this choice is to be regulated by a judgment , how a man may best improve and promote his own edification . we see not therefore how any man with the least pretence of sobriety or modesty , can charge us with the want of an esteem and valuation of evangelical vnity : for we embrace it on all the grounds , that it is in the gospel recommended unto us . and we do know within what narrow bounds the charity and vnity of some are confined , who yet advantage themselves by a noise of their pretence . but that we do not in the least disturb , break , or dissent from the catholick church , either as it is invisible , in its internal form , by faith and the renovation of the holy ghost ; or as visibly professing necessary fundamental truths of the gospel , we have sufficiently evinced . and the principles laid down concerning particular churches , congregations , assemblies or parishes , have not as yet been detected by any to spring from want of love , or to be obstructive of the exercise of it . having therefore thus briefly given some account of what we conceive to be our duty in relation unto the whole church of god , we can with confidence and much assurance of mind , own as dear a valuation of love , unity and peaceableness in the profession of the gospel , as any sort of professors whatever . and we are perswaded that our principles do as much tend and and conduce unto the improvement of them , as any that are , or can be proposed unto that end . for we either do , or are in a readiness to embrace every thing or way , that the lord christ hath appointed , or doth bless thereunto . we doubt not , as hath been before acknowledged , but that there have been many failings and sinful miscarriages among all sorts of professors , who separate , or are rather driven from the present publick worship . there is no question but that in them all , there are some remainders of the bitter root of corrupt affections , which under the various temptations and provocations they have been exposed unto , hath brought forth fruit of an unpleasant relish . it is no new thing that irregular prejudices should be found acting themselves in professors of the gospel : it hath been so among them from the beginning . and we hope that where there is , or hath been any guilt of this nature , that the reproofs which have been publickly given unto it ( with what spirit or intention soever mannaged ) may be useful to the amendment of them who have offended . but for our own parts , we must bear this testimony unto our sincerity , that we not only condemn , but abhor all evil surmises among professors , all rash and uncharitable censures , all causless aversations of mind and affections , all strife , wrath , anger , and debate , upon the account of different apprehensions and practises in and about the concerns of religious worship . much more do we cast out all thoughts of judging mens eternal state and condition , with respect unto such differences ; nor do we , nor dare we , give countenance unto any thing that is in the least really opposite to love , peace , unity , or concord , amongst the disciples of christ. and as we shall not excuse any of those extravagancies and intemperate heats , in words or otherwise , which some it may be have been guilty of , who until their repentance must bear their own judgment ; so we will not make a recharge on others who differ in perswasion from us , of the same or the like crimes ; nor indeed need we so to do , their principles and practises , contrary unto all christian love and charity , being written as with the beams of the sun. and we do not complain of our lot in the world , that the appearance of such things iu any of us would be esteemed a scandalous crime , which others that condemn them in us , indulg in themselves without the least check or controul . the law of this condition is put upon us by the profession which we do avow . only we are not willing that any should make advantage against us by their pleas , for love , unity , and concord , as if indeed they were for peace , but that we make our selves ready for warr . could they convince us that we come behind them in the valuation and secking after these things by all ways and means blessed by christ to that purpose , we should judge our selves with a severity at least commensurate to the utmost they are able to exercise against us , whilst free from malice and evil designs . only we must adde , that there is no true measure of love , to be taken by the accessions that men can make towards them who depart from truth . if it were so , those must be judged to abound most with it , who can most comply with the practises of the church of rome . but we are perswaded that such discourses , with the application of them unto those who differ from their authors , do proceed from sincerity in them ; only , as we fear , somwhat leavened with an apprehension that their judgments and practices being according unto truth , ought to be the standard and measure of other mens ; perhaps no less sincere and confident of the truth than themselves , though differing from them . and hence it is unhappily fallen out , that in the reproofs which some do mannage on the foundations mentioned , and in the way of their mannagement , many do suppose that there is as great an appearance , if not evidence of evil surmises , ungrounded temerarious censures , of self-conceit and elation of mind , of hard thoughts of , undue charges on , and the contempt of others , and in all of a want of real love , condescention , and compassion , as in any things that are true , and to be really found among professors blamed by them . for these things , both as charged and recharged , have a double appearance . those from whom they proceed look on them in the light of that sincerity and integrity which they are conscious of to themselves , wherein they seem amiable , useful , and free from all offence ; whereas others that are concerned viewing of them in the disordered reflections of their opposition unto them , and the disadvantage which they undergo by them , do apprehend them quite of another nature . and it is a matter of trouble unto us , to find that when some are severely handled for those principles and ways wherein they can , and do commend their consciences unto god , and thereby apprehending that their intentions , purposes , principles and affections , are injuriously traduced and perverted , they fall with an equal severity on them by whom they are reproved , though their reproofs proceed from an equal sincerity unto what themselves profess , and expect to be believed in . especially are such mutual reflections grievous and irksome unto men , when they apprehend that in them , or by them , professed friends do industriously expose them to the contempt and wrath of professed adversaries . chap. iv. want of love and vnity among christians justly complained of . causes of divisions and schisms . . misapprehensions of evangelical vnity . wherein it doth truly consist . the ways and means whereby it may be obtained and preserved . mistakes about both . . neglect in churches to attend unto known gospel-duty . of preaching unto conversion and edification . care of those that are really godly . of discipline : how neglected , how corrupted . principles seducing churches and their rulers into miscarriages . . confidence of their place . . contempt of the people . . trust unto worldly grandeur . other causes of divisions . remainders of corruption from the general apostacy . weakness and ignorance . of readiness to take offences . remedies hereof . pride . false teachers . upon the whole matter , it is generally acknowledged that there is a great decay of love , a great want of peace and unity among professors of the gospel in the world . and it is no less evident , nor less acknowledged , that these things are frequently commanded and enjoyned unto them in the scripture . might they be obtained it would greatly further the ends of the gospel , and answer the mind of christ : and their loss is obstructive unto the one , and no less dishonourable unto that profession which is made of the name of the other . for the divisions of christians ( occasioned chiefly by false notions of unity , and undue means of attaining it ) are the chief cause of offences unto them who are yet strangers from christianity . the jews object unto us the wars among christians , which they suppose shall have no place under the kingdom and reign of the true messiah . and we have been reproached with our intestine differences by gentiles and mahumetans . for those who never had either peace or love , or unity among themselves , do yet think meet to revile us with the want of them ; because they know how highly we are obliged unto them . but any men may be justly charged with the neglect of that duty which they profess , if they be found defective therein . under the sad effects of the want of these things we may labour long enough , if we endeavour not to take away ihe causes of it . and yet in the entrance of our disquisition after them we are again entangled . christians cannot come to an agreement about these causes , and so live under the severity of their effects , as not being able to conclude on a remedy . the multitude of them is here divided , and one cryeth one thing , another another : most place the cause of all our differences in a dissent from themselves , and their judgments : yea they do so apparently , who yet disavow their so doing . and it may be here expected that we should give some account of our thoughts as to the causes of these differences whereof we also have now complained , so far as they are contrary to the nature , or obstructive of the ends of the gospel . we shall therefore briefly endeavour the satisfaction of such as may have those expectations . particular evils which contribute much unto our divisions , we shall not insist upon ; much less shall we reflect upon , and aggravate the failings of others , whether persons or societies . some of the principal and more general reasons , and causes of them , especially amongst protestants , it shall suffice us to enumerate . the principal cause of our divisions and schisms is no other than the ignorance or misapprehension that is among christians , of the true nature of that evangelical vnity , which they ought to follow after , with the ways and means whereby it may be attained and preserved . hence it is come to pass , that in the greatest pleas for vnity , and endeavours after it , most men have pursued a shadow , and fought uncertainly , as those that beat the air. for having lost the very notion of gospel vnity , and not loving the thing its self , under what terms soever proposed unto them , they consigned the name of it unto , and cloathed with its ornaments and priviledges a vain figment of their own , which the lord christ never required , nor ever blessed any in their endeavours to attain . and when they had changed the end , it was needful for them also to change the means of attaining it ; and to substitute those in their room which were suited to the new mark and aim they had erected . farther to evidence these things we shall give some account of the nature of evangelical vnity , the means of attaining it ; with the false notion of it that some have embraced , and the corrupt means which they have used for the compassing of the same . first , that unity which is recommended unto us in the gospel is spiritual ; and in that which is purely so , lies the foundation of the whole . hence it is called the vnity of the spirit , which is to be kept in the bond of peace ; because there is one body , and one spirit , whereby that body is animated . thus all true believers become one in the father and the son ; or perfect in one . it is their participation of , and quickening by the same spirit that is in christ jesus , whereby they become his body , or members of it , even of his flesh and of his bones ; that is , no less really partakers of the same divine spiritual nature with him , than eve was of the nature of adam , when she was made of his fl●sh and his bones . the real union of all true believers unto the lord christ as their head , wrought by his spi●i● which dwelleth in them , and communicates of his grace unto them , is that which we intend . for as hereby they become one with , and in him , so they come to be one among themselves , as his body ; and all the members of the body being many are yet but one body , wherein their oneness among themselves doth consist . the members of the body have divers forms or shapes , divers uses and operations , much more may be diversly cloathed and adorned ; yet are they one body still , wherein this unity doth consist . and it were a ridiculous thing to attempt the appearance of a dead useless unity among the members of the body , by cloathing of them all in the same kind of garments or covering . but granting them their vnity by their relation unto the head , and thence to one another , unto the constitution of the whole ; and their different forms , shapes , uses , operations , ornaments , all tend to make them serviceable in their unity unto their proper ends. and saith the apostle , as the body is one , and hath many members , and all the members of that one body being many are one body , so also is christ. for by one spirit we are all baptized into one body , whether we be jews or gentiles , whether we be bond or free , and have been all made to drink into one spirit . and he doth elsewhere so describe this fundamental unity of believers in one body , under and in dependance on the same head , as to make it the only means of the usefulness and preservation of the whole . they grow up into him in all things which is the head even christ : from whom the whole body fitly joyned together and compacted by that which every joynt supplyeth , according to the effectual working in the measure of every part , maketh increase of the body unto the edifying of its self in love. the conjunction of all the members into one body , their mutual usefulness unto one another , the edification of the whole , with its increase , the due exercise of love , ( which things contain the whole nature ▪ and the utmost ends of all church-communion ) do depend meerly and solely upon , and flow from , the relation that the members have to the head , and their union with him . he speaketh again to the same purpose in the reproof of them who hold not the head , from which all the body by joynts and bands having nourishment ministred and knit together , increaseth with the increase of god. this is the foundation of all gospel vnity among believers , whereunto all other things which are required unto the compleating of it , are but accessory ; nor are they without this , of any value or acceptation in the sight of god. whatever order , peace , concord , vnion in the church , any one may hold or keep , who is not interested herein , he is but like a stone in a building , laid it may be in a comely order , but not cemented and fixed unto the whole , which renders its station useless to the building , and unsafe unto its self : or like a dead , mortifyed part of the body , which neither receives any vital influence from the head , nor administers nourishment unto any other part . now it cannot be denyed but that in the contests that are in the world about church vnion and divisions , with what is pleaded about their nature and causes , there is little or no consideration had thereof . yea those things are principally insisted on , for the constituting of the one , atd the according of the other , which cast a neglect , yea a contempt upon it . it is the romanists who make the greatest outcryes about church union , and who make the greatest advantage by what they pretend so to be . but hereunto they contend expresly on the one side , that it is indispensibly necessary that all christians should be subject to the pope of rome , and united unto him ; and on the other , that it is not necessary at all that any of them be spiritually and savingly united unto christ. others also place it in various instances of conformity unto , and complyance with the commands of men , which if they are observed , they are wondrous cold in their enquiries after this relation unto the head. but the truth is , that where any one is interested in this foundation of all gospel unity , he may demand communion with any church in the world , and ought not to be refused , unless in case of some present offence or scandal . and those by whom such persons are rejected from communion , to be held on gospel terms , on the account of some differences not entrenching on this foundation , do exercise a kind of church tyranny , and are guilty of the schism which may ensue thereon . so on the other side , where this is wanting , mens complyance with any other terms or conditions that may be proposed unto them , and their obtaining of church-communion thereon , will be of little advantage unto their souls . secondly , unto this foundation of gospel unity among believers , for and unto the due improvement of it , there is required an vnity of faith ; or of the belief and profession of the same divine truth . for as there is one lord , so also one faith and one baptism unto believers . and this ariseth from , and followeth the other . for those who are so united unto christ , are all taught of god to believe the truths which are necessarily required thereunto . and however by the power of temptation they may fall in it , or from it for a season , as did peter , yet through the love and care of jesus christ , they are again recovered . now unto this vnity of faith two things are required . first , a precise and express professio of the fundamental articles of christian religion . for we outwardly hold the head by a consent unto the form of wholsome words wherein the doctrine of it is contained . of the number and nature of such fundamental truths , whose express acknowledgment belongs unto the unity of faith , so much hath been discoursed by others , as that we need not add any thing thereunto . the sum is , that they are but few , plainly delivered in the scripture ; evidencing their own necessity ; all conducing to the begetting and increase of that spiritual life , whereby we live unto god. secondly , it is required hereunto , that in other things and duties , every man be fully perswaded in his own mind , and walking according to what he hath attained , do follow peace and love , with those who are otherwise perswaded than he is . for the vnity of faith did never consist in the same precise conceptions of all revealed objects : neither the nature of man , nor the means of revelation , will allow such a unity to be morally possible . and the figment of supplying this variety by an implicit faith , is ridiculous . for herein faith is considered as professed ; and no man can make profession of what he knoweth not . it is therefore condescention and mutual forbearance whereby the vnity of faith consisting in the joynt belief of necessary truths , is to be preserved with respect unto other things about which differences may arise . yet is not this so to be understood , as though christians , especially ministers of the gospel , should content themselves with the knowledge of such fundamentals , or confine their scripture inquiries unto them . whatever is written in the scripture ▪ is written for our instruction ; and it is our duty to search diligently into the whole counsel of god therein revealed : yea to inquire with all diligence , in the use of all means , and the improvement of all advantages , with fervent supplications for light and aid from above , into the whole mistery of the will of god , as revealed in the scripture , and all the parts of it , is the principal duty that is incumbent on us in this world . aud those who take upon them to be ministers and instructors of others , by whom this is neglected , who take up with a superficiary knowledg of general principles , and those such for the most part as have a coincidence with the light of nature , do but betray the souls of those over whom they usurp a charge , and are unworthy of the title and office which they bear . neither is there any thing implyed in the means of preserving the vnity of faith , that should hinder us from explaining , confirming and vindicating , any truth that we have received , wherein others differ from us ; provided that what we do , be done with a spirit of meekness and love : yea , our so doing is one principal means of ministring nourishment unto the body , whereby the whole is increased as with the increase of god. but in the room of all this , what contendings , fightings , destructions of men , body and soul , upon variety of judgments about sacred things , have been introduced by the craft of satan , and the carnal interest of men of corrupt minds , is known to all the world . thirdly , there is an vnity of love , that belongs unto the evangelical unity which we are in the description of . for love is the bond of perfection ; that whereby all the members of the body of christ are knit together among themselves , and which renders all the other ingredients of this unity useful unto them . and as we have discoursed of the nature of this love before , so the exercise of it , as it hath an actual influence into gospel vnity among christians , may be reduced unto two heads . for , first , it worketh effectually according to the measure of them in whom it is , in the contribution of supplyes of grace and light , and helps of obedience , unto other members of the body . every one in whom this love dwelleth , according to his ability , call , and opportunities , which make up his measure , will communicate the spiritual supplies which he receiveth from the head christ jesus unto others , by instructions , exhortations , consolations and example , unto their edification . this he will do in love , and unto the ends of love ; namely , to testifie a joynt relation unto christ the head of all , and the increase of the whole by supplyes of life from him . instead hereof , some have invented bonds of ecclesiastical vnity , which may outwardly bind men together in some appearance of order , whilst in the mean time they live in envy , wrath , and malice , biting and devouring one another ; or if there be any thing of love among them ; it is that which is meerly natural , or carnal and sensual , working by a joynt consent in delights and pleasure , or at best in civil things , belonging unto their conversation in this world . the love that is among such persons in this world , is of the world , and will perish with the world , but it is a far easier thing to satisfie conscience with a pretence of preserving church unity , by an acquiescency in some outward rules and constitutions , wherein mens minds are little concerned , than to attend diligently unto the due exercise of this grace of love , against all oppositions and temptations unto the contrary : for indeed the exercise of this love requires a sedulous and painful labour , heb. . . but yet this is that alone which is the bond of perfection unto the disciples of christ , and without which , all other pretences or appearances of unity , are of no value with him . secondly , this love acts it self by forbearance and condescention towards the infirmities , mistakes , and faults of others ; wherein , of what singular use it is for the preservation of church peace , and order , the apostle at large declares , cor. . fourthly , the lord christ by his kingly authority hath instituted orders for rule , and ordinances for worship , to be observed in all his churches . that they be attended unto , and celebrated in a due manner , belongs unto the unity which he requires among his disciples . to this end he communicates supplyes of spiritual ability and wisdome , or the gifts of his spirit , unto the guides and rulers of his churches , for their administration unto edification . and hereon , if a submission unto his authority be accompanyed with a due attendance unto the rule of the word , no such variety or difference will ensue , as shall impeach that unity which is the duty of them all to attend unto . in these things doth consist that evangelical church vnity which the gospel recommends unto us , and which the lord christ prayed for with respect unto all that should believe on his name . one spirit , one faith , one love , one lord , there ought to be in and unto them all . in the possession of this vnity , and no other , were the first churches left by the apostle : and had they in succeeding generations continued according to their duty , in the preservation and liberty of it , all those scandalous divisions which afterwards fell out among them on the account of pre-eminences , jurisdictions , liturgies , rites , ceremonies , violently or fraudulently obtruded on their communion , had been prevented . the ways and means whereby this vnity may be obtained and preserved amongst christians , are evident from the nature of it : for whereas it is spiritual , none other are suited thereunto ; nor hath the lord christ appointed any other , but his spirit and his word . for to this end doth he promise the presence of his spirit among them that believe , unto the consummation of all things . and this he doth , both as to lead and guide them into all truth necessary unto the ends mentioned ; so to assist and help them in the orderly performances of their duties in and about them . his word also , as the rule which they are to attend unto , he hath committed unto them ; and other ways and means for the compassing of this end , besides the due improvement of spiritual assistances , in a compliance with the holy rule , he hath not designed or appointed . this is that gospel-vnity which we are to labour after ; and these are the means whereby we may do so . but now through the mistake of the minds of men , with the strong influence which carnal and corrupt interests have upon them , we know how it hath been despised , and what hath been set up in the room thereof ; and what have been the means whereby it hath been pursued and promoted . we may take an instance in those of the church of rome . no sort of christians in the world ( as we have already observed ) do at this day more pretend unto vnity , or more press the necessity of it , or more fiercely judge , oppose and destroy others for the breach of it , which they charge upon them ; nor more prevail or advantage themselves by the pretence of it , than do they : but yet notwithstanding all their preten●es , it will not be denied , but that the vnity which they so make their boast of , and press upon others , is a thing utterly forreign to the gospel , and destructive of that peace , union and concord among christians , which it doth require . they know how highly unity is commended in the scripture , how much it is to be prized and valued by all true believers , how acceptable it is to jesus christ , and how severely they are condemned who break it , or despise it : these things they press , and plead , and make their advantage by . but when we come to enquire what it is that they intend by church-vnity , they tell us long stories of subjection unto the pope , to the church in its dictates and resolutions , without farther examination , meerly because they are theirs . now these things are not only of another nature and kind than the unity and concord commended unto us by jesus christ , but perfectly inconsistent with them , and destructive of them . and as they would impose upon us a corrupt confederacy for their own secular advantage , in the room of the spiritual unity of the gospel ; so it was necessary that they should find out means sutable unto its accomplishment and preservation ; as distant from the means appointed by christ , for the attaining of gospel-vnion , as their carnal confederacy is from the thing its self . and they have done accordingly : for the enforcing men by all wayes of deceit and outward violence , unto a compliance with , and submission unto their orders , is the great expedient for the establishment and preservation of their perverse union , that they have fixed on . now that this fictitious vnity , and corrupt carnal pursuit of it , have been the greatest occasion and causes of begetting , fomenting and continuing the divisions that are among christians in the world , hath been indeniably proved by learned men of all sorts . and so it will fall out , where-ever any reject the union of christs institutions , and substitute in the room thereof , an agreement of their own invention ; as his will be utterly lost , so they will not be able to retain their own . thus others also not content with those bounds and measures which the gospel hath fixed unto the vnity of christians and churches , will have it to consist almost wholly in an outward conformity unto certain rites , orders , ceremonies , and modes of sacred administrations , which themselves have either invented and found out , or do observe and approve . whoever dissents from them in these things , must immediately be branded , as a schismatick , a divider of the churches vnity , and an enemy unto the peace and order of it . howbeit , of conformity unto such institutions and orders of men , of vniformity in the observation of such external rites in the worship of the church , there is not one word spoken , nor any thing of that nature intimated , in all the commands for vnity which are given unto us , nor in the directions that are sanctified unto the due preservation of it . yet such an vniformity , being set up in the room of evangelical unity and order ; means suited unto the preservation of it , but really destructive of that whose name it beareth , and whose place it possesseth , have not been wanting . and it is not unworthy consideration , how men endeavour to deceive others , and are deceived themselves , by manifold equivocations in their arguings about this matter . for first , they lay down the necessity of vnity among christians , with the evil that is in breaches , divisions and schismes ; which they prove from the commands of the one , and the reproofs of the other , that abound in the scripture . then , with an easie deduction , they prove that it is a duty incumbent on all christians in their several capacities to observe , keep , further , and promote this vnity , and to prevent , oppose , resist and avoid all divisions that are contrary thereunto . if so , the magistrate must do the same in his place and capacity . now seeing it is his office , and unto him of god it is committed , to exercise his power , in laws and penalties , for the promoting of what is good , and the punishing of what is contrary thereunto , it is his duty to coerce , restrain and punish all those who oppose , despise , or any way break or disturb the unity of the church . and this ratiocination would seem reasonable , were it not doubly defective : for first , the vnity intended in the first proposition , whose necessity is confirmed by scripture-testimonies , is utterly lost before we come to the conclusion ; and the outward vniformity mentioned , is substituted in the room thereof . and hereby , in the second place , are they deceived to believe , that external force and penalties are a means to be used by any for the attaining or preserving of gospel-vnity . it is not improbable indeed , but that it may be suited to give countenance unto that external vniformity which is intended ; but that it should be so unto the promotion of gospel-vnion among believers , is a weak imagination . let such persons keep themselves and their argument unto that vnion which the scripture commends amongst the disciples of christ , and his churches , with the means fitted and appointed unto the preservation of it , and they shall have our compliance with any conclusion that will thence ensue . herein therefore lies the fundamental cause of our divisions , which will not be healed , until it be removed and taken out of the way . leave believers or professors of the gospel unto their duty in seeking after evangelical vnity in the use of other means instituted and blessed unto that end ; impose nothing on their consciences or practice under that name which indeed belongs not thereunto ; and although upon the reasons and causes afterwards to be mentioned , there may for a season remain some divisions among them , yet there will be a way of healing continually ready for them , and agreed upon by them as such . where indeed men propose unto themselves different ends , though under the same name , the use of the same means for the compassing of them , will but encrease their variance . as where some aim at evangelical vnion , and others at an external vniformity , both under the name of vnity and peace . in the use of the same means , for these ends , they will be more divided among themselves . but where the same end is aimed at , even the debate of the means for the attaining of it , will insensibly bring the parties at difference into a coalition , and work out in the issue a compleat reconciliation . in the mean time , were christians duly instructed , how , many lesser differences in mind , judgment and practice , are really consistent with the nature , ends , and genuine fruit of the vnity that christ requires among them , it would undoubtedly prevail with them so to mannage themselves in their differences by mutual forbearance and condescention in love , as not to contract the guilt of being disturbers or breakers of it . for suppose the minds of any of them to be invincibly prepossessed with the principles wherein they differ from others ; yet all who are sincere in their profession , cannot but rejoyce to be directed unto such a mannagery of them , as to be preserved from the guilt of dissolving the unity appointed by christ to be observed . and to speak plainly , among all the churches in the world which are free from idolatry and persecution , it is not different opinions , or a difference in judgment about revealed truths , nor a different practice in sacred administrations , but pride , self-interest , love of honour , reputation , and dominion , with the influence of civil or political intrigues and considerations , that are the true cause of that defect of evangelical vnity that is at this day amongst them . for set them aside , and the real differences which would remain , may be so mannaged in love , gentleness and meekness , as not to interfere with that vnity which christ requireth them to preserve : nothing will from thence follow , which shall impeach their common interest in one lord , one faith , one love , one spirit , and the administration of the same ordinances according to their light and ability . but if we shall cast away this evangelical vnion among the disciples and churches of christ , if we shall break up the bounds and limits fixed unto it , and set up in its place a compliance with , or an agreement in the commands and appointments of men , making their observations the rule and measure of our ecclesiastical concord , it cannot be , but that innumerable and endless divisions will ensue thereon . if we will not be contented with the union that christ hath appointed , it is certain we shall have none in this world . for concerning that which is of mens finding out , there have been and will be contentions and divisions , whilst there are any on the one side who will endeavour its imposition ; and on the other , who desire to preserve their consciences entire unto the authority of christ in his laws and appointments . there is none who can be such a stranger in our israel , as not to know that these things have been the great occasion and cause of of the divisions and contentions that have been among us , near an hundred years , and which at this day make our breaches wide like the sea ; that they cannot be healed . let therefore those who have power and ability , be instrumental to restore to the minds of men the true notion and knowledge of the unity which the lord christ requireth among his churches and disciples ; and let them be left unto that liberty which he hath purchased for them , in the pursuit of that vnity which he hath prescribed unto them ; and let us all labour to stir up those gracious principles of love and peace , which ought to guide us in the use of our liberty , and will enable us to preserve gospel-unity , and there will be a greater progress made towards peace , reconciliation and concord , amongst all sorts of christians , than the spoiling of the goods , or imprisoning of the persons of dissenters , will ever effect . but it may be such things are required here unto , as the world is yet scarce able to comply withal . for whilst men do hardly believe that there is an efficacy and power accompanying the institutions of christ , for the compassing of that whole end which he aimeth at and intendeth ; whilst they are unwilling to be brought unto the constant exercise of that spiritual diligence , patience , meekness , condescention , self-denial , renunciation of the world , and conformity thereunto , which are indispensibly necessary in church-guides , and church-members , according to their measure , unto the attaining and preservation of gopel-unity ; but do satisfie themselves in the disposal of an ecclesiastical vnion , into a subordination unto their own secular interests , by external force and power ; we have very small expectation of success in the way proposed . in the mean time we are herewith satisfied . take the churches of christ in the world that are not infected with idolatry or persecution , and restore their vnity unto the terms and conditions left unto them by christ and his apostles ; and if in any thing we are found uncompliant therewithal , we shall without repining , bear the reproach of it , and hasten an amendment . another cause of the evil effects and consequents mentioned , is the great neglect that hath been in churches , and church-rulers , in the pursuance of the open direct ends of the gospel , both as to the doctrine and discipline of it . this hath been such , and so evident in the world , that it is altogether in vain for any to deny it , or to attempt an excuse of it . and men have no reason to flatter themselves , that whilst they live in an open neglect of their own duty , others will always , according to their wills or desires , attend with diligence unto what they prescribe unto them . if churches or their rulers would excuse or justifie their members , in all the evils that may befal them through their miscarriages and mal-administrations , it might justly be expected that they should go along with them , under their conduct , whither-ever they should lead them . but if it can never be obliterated out of the minds and consciences of men , that they must every one live by his own faith , and every one give an account of himself unto god , and that every one , notwithstanding the interposition of the help of churches and their rulers , is obliged immediately in his own person , to take care of his whole duty towards god ; it cannot be , but that in such cases , they will judge for themselves , and what is meet for them to do . in case therefore that they find the churches whereunto they do relate under the guilt of the neglect mentioned , it is probable that they will provide for themselves and their own safety . in this state of things it is morally impossible , but that differences and divisions will fall out , which might all of them have been prevented , had there been a due attendance unto the work , doctrine , order and discipline of the gospel , in the churches that were in possession of the care and administration of them . for it is hard for men to believe , that by the will and command of christ they are inevitably shut up under spiritual disadvantages ; seeing it is certain that he hath ordered all things in the church for their edification . but the consideration of some particular instances , will render this cause of our divisions more evident and manifest . the first end of preaching the gospel is the conversion of the souls of men unto god , acts . , . this we suppose will not be questioned , nor denied . that the work hereof in all churches ought to be attended and pursued with zeal , diligence , labour and care , all accompanied with constant and fervent prayers for success in and by the ministers and rulers of them , ( tim. . . tim. . , . ) is a truth also that will not admit of any controversie among them that believe the gospel . herein principally do men in office in the church , exercise and manifest their zeal for the glory of god , their compassion towards the souls of men , and acquit themselves faithfully in the trust committed unto them by the great shepherd of the sheep , christ jesus . if now in any assembly , or other societies professing themselves to be churches of christ , and claiming the right and power of churches towards all persons living within the bounds or limits which they have prescribed unto themselves , this work be either totally neglected , or carelesly & perfunctorily attended unto ; if those on whom it is immediately incumbent , do either suppose themselves free from any obligation thereunto , upon the pretence of other engagements ; or do so dispose of themselves in their relation unto many charges or employments , as that it is impossible they should duly attend unto it , or are unable and insufficient for it ; so that indeed there is not in such churches a due representation of the love , care and kindness of the lord jesus christ towards the souls of men , which he hath ordained the administrations of his gospel to testifie ; it cannot be , but that great thoughts of heart , and no small disorder of mind , will be occasioned in them , who understand aright how much the principal end of constituting churches in this world is neglected among them . and although it is their duty , for a season patiently to bear with , and quietly seek the reformation of this evil in the churches whereunto they do belong ; yet when they find themselves excluded , it may be by the very constitution of the church its self , it may be by the iniquity of them that prevail therein , from the performance of any thing that tends thereunto , it will increase their disquietment . and whereas men do not joyn themselves ; nor are by any other ways joyned unto churches , for any civil or secular ends or purposes , but meerly for the promotion of gods glory , and the edification of their own souls in faith and gospel-obedience ; it is altogether vain for any to endeavour a satisfaction of their consciences , that it is sin to withdraw from such churches , wherein these ends are not pursued nor attainable . and yet a confidence hereof is that which hath countenanced sundry church-guides into that neglect of duty , which many complain of , and groan under at this day . the second end of the dispensation of the gospel in the assemblies of the churches of christ by the ministers of them , is the edification of them that are converted unto god , and do believe . herein consists that feeding of his sheep and lambs that the lord christ hath committed unto them : and it is mentioned as the principal end for which the ministry was ordained ; or for which pastors and teacher's are granted unto the church , eph. . , , , , . and the scripture abounds in the declaration of what skill and knowledge in the mystery of the gospel , what attendance unto the word and prayer , what care , watchfulness and diligent labour in the word and doctaine , are required unto a due discharge of the ministerial duty . where it is omitted , or neglected , where it is carelessly attended unto , where those on whom it is incumbent , to act more like hirelings than true shepherds , where they want skill to divide the word aright , or wisdom and knowledge to declare from it the whole counsel of god , or diligence to be urgent continually in the application of it ; there the principal end of all church-communion is ruined and utterly lost . and where it so falls out , let any man judge what thoughts they are like to be exercised withal , who make conscience of the performance of their own duty , and understand the necessity of enjoying the means that christ hath appointed for their edification . and it is certain , that such churches will in vain , or at least unjustly expect that professors of the gospel should abide in their particular communion , when they cannot or do not provide food for their souls , whereby they may live to god. unless all the members of such churches are equally asleep in security , divisions among them will in this case ensue . will any disciple of christ esteem himself obliged to starve his own soul , for the sake of communion with them who have sinfully destroyed the principal end of all church-communion ? is there any law of christ , or any rule of the gospel , or any duty of love , that require them so to do ? the sole immediate end of mens joyning in churches , being their own edification , and usefulness unto others , can they be bound in conscience alwayes to abide there , or in the communion of those churches , where it is not to be attained , where the means of it are utterly cast aside ? this may become such as know not their duty , nor care to be instructed , in it , and are willing to perish in , and for the company of others . but for them which in such cases shall provide according to the rules of the gospel for themselves , and their own safety , they may be censured , judged and severely treated by them whose interest and advantage it is so to do ; they may be despised by riotous persons who sport themselves with their own deceivings ; but with the lord christ , the judge of all , they will be accepted . and they do but encrease the dread of their own account , who under pretence of church-power and order , would forcibly shut up christians in such a condition , as wherein they are kept short of all the true ends of the institution of churches . to suppose therefore that every voluntary departure from the constant communion of such churches , made with a design of joyning unto those , where the word is dispensed with more diligence and efficacy , is a schisme from the church of christ , is to suppose that which neither the scripture , nor reason will give the least countenance unto . and it would better become such churches to return industriously unto a faithful discharge of their duty , whereby this occasion of divisions may be removed out of the way , than to attempt their own justification by the severe prosecution of such as depart from them . thirdly , in pursuit of the doctrine of the gospel so improved and applyed , it is the known and open duty of churches in their guides or ministers , by all means to countenance and promote the growth of light , knowledge , godliness , strictness and fruitfulness of conversation , in those members of them , in whom they may be found , or do appear in an especial manner : such are they to own , encourage , and make their companions , and endeavour that others may become like unto them . for unless men in their ordinary and common conversation , in their affections , and the interest which they have in the administration of discipline , do uniformly answer the doctrine of truth which they preach , it cannot be avoided but that it will be matter of offence upto others , and of reproach to themselves . much more will it be so , if instead of these things , those who preside in the churches , shall beat their fellow servants , and eat and drink with the drunken . but by all wayes it is their duty to separate the precious from the vile , if they intend to be as the mouth of the lord , even in their judgments , affections , and conversations : and herein what wisdome , patience , diligence , love , condescention and forbearance are required , they alone know , and they full well know , who for any season have in their places conscientiously endeavoured the discharge of their duty . but whatever be the labour which is to be undergone therein , and the trouble wherewith it is attended , it is that which by the appointment of christ all ministers of the gospel are obliged to attend unto . they are not by contrary actings to make sad the hearts of them whom god would not have made sad , nor to strengthen the hands of them whom god would not have encouraged , as they will answer it at their peril . the hearts of church guides , and of those who in an especial manner fear god , thriving in knowledge and grace under the dispensation of the word , ought to be knit together in all holy affections , that they may together grow up into him who is the head. for where there is the greatest evidence & manifestation of the power and presence of christ in any , there ought their affections to be most intense . for as such persons are the crown , the joy and rejoycing of their guides , and will appear to be so in the day of the lord ; so they do know , or may easily do so , what obligations are on them , to honour and pay all due respects unto their teachers , how much on all accounts they owe unto them , whereby their mutual love may be confirmed . and where there is this vniformity between the doctrine of the gospel as preached , and the duties of it as practised , then are they both beautiful in the eyes of all believers , and effectual unto their proper ends . but where things in churches , through their negligence or corruption , or that of their guides , are quite otherwise , it is easie to conjecture what will ensue thereon . if those who are forwardest in profession , who give the greatest evidence that they have received the power of that religion which is taught and owned among them , who have apparently attained a growth in spirituol light and knowledge above others , shall be so far from being peculiarly cherished and regarded , from being loved , liked , or associated withal , as that on the other side they shall be marked , observed , reproached , and it may be on every slight provocation put even to outward trouble ; whilst men of worldly and prophane conversations , ignorant , perhaps riotous and debauched , shall be the delight and companions of church guides and rulers , it cannot be that such churches should long continue in peace ; nor is that peace wherein they continue much to be valued . an agreement in such wayes and practises , is rather to be esteemed a conspiracy against christ and holiness , than church order or concord . and when men once find themselves hated , and it may be persecuted , for no other cause , as they believe , but because they labour in their lives and professions to express the power of that truth wherein they have been instructed , they can hardly avoyd the entertainment of severe thoughts concerning them , from whom they had just reason to expect other usage ; as also to provide for their own more peaceable encouragement and edification . fourthly , hereunto also belongeth the due exercise of gospel discipline , according to the mind of christ. it is indeed by some called into question , whether there be any rule or discipline appointed by christ to be exercised in his churches . but this doubt must respect , such outward forms and modes of the administration of these things , which are supposed , but not proved necessary . for whether the lord christ hath appointed some to rule , and some to be ruled ; whether he hath prescribed lawes or rules , whereby the one should govern , and the other obey ; whether he hath determined the matter , manner , and end of this rule and government , cannot well be called into controversie by such as profess to believe the gospel . of what nature or kind these governours or rulers are to be , what is their office , how they are to be invested therewith , and by what authority , how they are to behave themselves in the administration of the laws of the church , are things determined by him in the word . and for the matters about which they are to be conversant , it is evidently declared of what nature they are , how they are to be mannaged , and to what end . the qualifications and duties of those who are to be admitted into the church , their deportment in it , their removal from it , are all expressed in the lawes and directions given unto the same end . in particular it is ordained , that those who are unruly or disorderly , who walk contrary unto the rules and wayes of holiness prescribed unto the church , shall be rebuked , admonished , instructed ; and if after all means used for their amendment they abide in impenitency , that they be ejected out of communion . for the church , as visible , is a society gathered and erected to express and declare the holiness of christ , and the power of his grace , in his person and doctrine : and where this is not done , no church is of any advantage unto the interests of his glory in this world. the preservation therefore of holiness in them , whereof the discipline mentioned is an effectual means , is as necessary , and of the same importance with the preservation of their being . the lord christ hath also expressly ordained . that in case offences should arise in and among his churches , that in and by them they should be composed , according to the rules of the word , and his own lawes ; and in particular , that in sinful miscarriages causing offence or scandal , there be a regular proceeding , according unto an especial law and constitution of his , for the removal of the offence , and recovery of the offendor ; as also that those who in other cases have fallen by the power of temptation , should be restored by a spirit of meekness ; and , not to instance in more particulars , that the whole flock be continually watched over , exhorted , warned , instructed , comforted , as the necessities or occasions of the whole , or the several members of it , do require . now supposing these , and the like laws , rules , and directions , to be given and enjoyned by the authority of christ ( which gives warranty for their execution , unto men prudent for the ordering of affairs according to their necessary circumstances , and believers of the gospel , doing all things in obedience unto him ) we judg that a compleat rule or government is erected thereby in the church . however we know that the exercise of discipline in every church , so far as the laws and rules of it are expressed in the scripture , and the ends of it directed unto , is as necessary as any duty enjoyned unto us in the whole course of our gospel obedience . and where this is neglected , it is in vain for any churches to expect peace and vnity in their communion , seeing it self neglecteth the principal means of them . it is pleaded , that the mixture of those that are wicked and ungodly in the sacred administrations of the church , doth neither defile the administrations themselves , nor render them unuseful unto those who are rightly interested in them , and duly prepared for the participation of them : hence that no church ought to be forsaken , nor its communion withdrawn from meerly on that account , many of old and of late have pleaded . nor do we say , that this solely of its self , is sufficient to justifie a separation from any church . but when a church shall tolerate in its communion , not only evil men , but their evils , and absolutely refuse to use the discipline of christ for the reformation of the one , and the taking away of the other , there is great danger least the whole lump be leavened , and the edification of particular persons be obstructed , beyond what the lord christ requires of them to submit unto , and to acquiesce in . neither will things have any better success where the discipline degenerates into an outward forcible jurisdiction and power . the things of christ are to be administred with the spirit of christ. such a frame of heart and mind as was in him , is required of all that act under him , and in his name . wherefore charity , pity , compassion , condescention , meekness and forbearance , with those other graces , which were so glorious and conspicuous in him , and in all that he did , are to bear sway in the minds of them who exercise this care and duty for him in the church . to set up such a form of the administration of discipline ; or to commit the exercise of it unto such persons , as whereby , or by whom , the lord christ in his rule of the church , would be represented as furious , captious , proud , covetous , oppressive , is not the way to honour him in the world , nor to preserve the peace of the churches . and indeed some while they boast of the imitation of christ and his example in opposition to his grace , do in their lives and practises make unco the world a representation of the devil . but an account of this degeneracy is given so distinctly by peitro suave , the author of the history of the council of trent , lib. : ad ann. . that we think it not unmeet to express it in his own words . he saith therefore , that , christ having commanded his apostles to preach the gospel and administer the sacraments , he left also unto them , in the person of all the faithful , this principal precept , to love one another , charging them to make peace between those that dissented , and for the last remedy giving the care thereof to the body of the church ; promising it should be bound and loosed in heaven , whatever they did bind and loose on earth ; and that whatever they did ask with a common consent , should be granted by the father . in this charitable office , to give satisfaction to the offended , and pardon to the offendor , the primitive church was alwayes exercised . and in conformity to this , st. paul ordained , that brethren having civil suits one against another , should not go to the tribunals of infidels ; but that wise men should be appointed to judg the differences ; and this was a kind of civil judgment , as the other had the similitude of a criminal ; but were both so different from the judgments of the world , that as these are executed by the power of the judg who enforceth submission , so those only by the will of the guilty to receive them ; who refusing of them , the ecclesiastical judge remaineth without execution , and hath no power but to foreshew the judgment of god , which according unto his omnipotent good pleasure will follow in this life or the next . and indeed the ecclesiastical judgment did deserve the name of charity , in regard that it did only induee the guilty to submit , and the church to judg with such sincerity , that neither in the one any bad effect could have place , nor just complaint in the other ; and the excess of charity in correcting , did make the corrector to feel greater pain than the corrected ; so that in the church no punishment was imposed , without lamentation of the multitude , and greater of the better sort . and this was the cause why to correct was called to lament . so st. paul rebuking of the corinchians , for not chastising the incestuous , said , you have not lamented to separate such a transgressor from you . and in another epistle , i fear that when i come unto you , i shall not find you such as i desire , but in contentions and tumults , and that at my coming i shall lament many of those who have sinned before . the judgment of the church ( as it is necessary in every multitude ) was fit that it should be conducted by one , who should preside and guide the action , propose the matters , and collect the poynts to be consulted on . this care due to the most principal and worthy psrson , was alwayes committed to the bishop : and when the churches were many , the propositions and deliberations were made by the bishop , first in the colledge of the priests and deacons , which they called the presbitery , and there were ripened , to receive afterwards the last resolution in the general congregation of the church . this form was still on foot in the year , and is plainly seen by the epistles of cyprian , who in the matter concerning those who did eat of meats offered to idols , and subscribe to the religion of the gentiles , writeth to the presbitery , that he doth not think to do any thing without their counsel , & consent of the people , & writeth to the people , that at his return he will examine the causes and merits thereof in their presence , and under their judgment ; and he wrote to those priests , who of their own brain had reconciled some , that they should give an account to the people . the goodness and charity of the bishops made their opinion for the most part to be followed , and by little and little , was cause , that the church , charity waxing cold , not regarding the charge laid upon them by christ , did lean the ear to the bishop ; and ambition , a witty passion , which doth insinuate it self in the shew of virtue , did cause it to be readily embraced . but the principal cause of the change was the ceasing of the persecutions : for then the bishops did erect , as it were a tribunal , which was much frequented ; because as temporal commodities , so suits did encrease . this judgment , though it were not as the former , in regard of the form , to determine all by the opinion of the church , yet it was of the same sincerity . whereupon constantine seeing how profitable it was to determine causes , and that by the authority of religion , captious actions were discovered , which the jadges could not penetrate , made a law that there should lie no appeal from the sentences of bishops , which should be executed by the secular judge . and if , in a cause depending before a secular tribunal , in any state thereof , either of the parties , though the other contradict , shall demand the episcopal judgment , the cause shall be immediately remitted to him . here the tribunal of the bishop began to be a common pleading place , having execution by the ministry of the magistrate , and to gain the name of episcopal jurisdiction , episcopal audience , and such like . the emperor valence did enlarge it ; who , in the year . gave the bishop the care over all the prizes of vendible things : this judicial negotiation pleased not the good bishops . possidonius doth recount , that austin , being employed herein , sometimes until dinner-time , sometimes longer , was wont to say , that it was a trouble , and did divert him from doing things proper unto him ; and himself writeth , that it was to leave things profitable , and to attend things tumultuous and perplexed . and st. paul did not take it unto himself , as being not fit for a preacher ; but would have it given to others . afterwards , some bishops beginning to abuse the authority given them by the law of constantine , that was seventy years after , revoked by horcadius and honorius ; and an ordination made , that they should judge causes of religion , and not civil , except both parties did consent , and declared that they should not be thought to have a court : which law being not much observed in rome , in regard of the great power of the bishops , valentinian being in the city in the year . did renew it , and made it to be put in execution . but a little after , some part of the power taken away , was restored by the princes that followed ; so that justinian did establish unto them a court and audience , and assigned unto them the causes of religion , the ecclesiastical faults of the clergy , and divers voluntary jurisdictions also over the laity . by these degrees , the charitable correction of christ , did degenerate into domination , and made christians lose their ancient reverence and obedience . it is denied in words , that ecclesiastical jurisdiction is dominion ; as is the secular ; yet one knoweth not how to put a difference between them . but st. paul did put it , when he wrote to timothy , and repeated it to titus , that a bishop should not be greedy of gain , nor a striker . now on the contrary , they made men pay for processes , and imprison the parties , as is done in the secular court , &c. this degeneracy of discipline was long since esteemed burdensome , and looked on as the cause of innumerable troubles and grievances unto all sorts of people : yea , it hath had no better esteem among them who had little or no acquaintance with what is taught concerning these things in the scripture : only they found an inconsistency in it with those laws and priviledges of their several countries , whereby their civil liberties and advantages were confirmed unto them . and if at any time it take place or prevail amongst persons of more light and knowledge , who are able to compare it , or the practice of it , with the i●stitutions of christ in the gospel , and the manner of the admistration therein also directed , it greatly alienates the minds of men from the communion of such churches . especially it doth so , if set up unto an exclusion of that benigne , kind , spiritual , and every way useful discipline , that christ hath appointed to be exercised in his church . when corruptions and abuses were come to the height in the papacy in this matter , we know what ensued thereon . divines indeed , and sundry other persons learned and godly , did principally insist on the errors and heresies which prevailed in the church of rome , with the defilements and abominations of their worship . but that which alienated the minds of princes , magistrates , and whole nations from them , was the ecclesiastical domination which they had craftily erectsd , and cunningly mannaged unto the ends of their own ambition , power and avarice , under the name of church-rule and discipline . and where-ever any thing of the same kind is continued , that a rule under the same pretence is erected and exercised in any church , after the nature of secular courts , by force and power , put forth in legal citations , penalties , pecuniary mulcts , without an open evidence of mens being acted in what they do herein , by love , charity , compassion towards the souls of men , zeel for the glory of god , and honour of christ , with a design for the purity , holiness and reformation of the members of it , that church may not expect unity and peace any longer than the terrour of its proceedings doth over-ballance other thoughts and desires proceeding from a sense of duty in all that belong unto it . yea , whatever is , or is to be the manner of the administration of discipline in the church , about which there may be doubtful disputations , which men of an ordinary capacity may not be able clearly to determine ; yet if the avowed end of it be not the purity and holiness of the church , and if the effects of it in a tendency unto that end be not manifest , it is hard to find out whence our obligation to a compliance with it , should arise . and where an outward conformity unto some church-order is aimed at alone , in the room of all other things , it will quickly prove it self to be nothing , or of no value in the sight of christ. and these things do alienate the minds of many from an acquiescencie in their stations , or relations to such churches . for the principal enforcements of mens obedience and reverence unto the rulers of the church , is because they watch diligently for the good of their souls , as those that must give an account . and if they see such set over them as give no evidence of any such watchful care acting its self according to those scripture-directions which are continually read unto them ; but rather rule them with force and rigour , seeking theirs , not them , they grow weary of the yoke , and sometimes regularly , sometimes irregularly , contrive their own freedom and deliverance . it may not here be amiss to enquire into the reasons and occasions that have seduced churches and their rulers into the miscarriages insisted on . now these are chiefly some principles with their application that they have trusted unto ; but which indeed have really deceived them , and will yet continue so to do . and the first of these is , that whereas they are true churches , and thereon intrusted with all church-power and priviledges , they need not further concern themselves to seek , for grounds or warranty to keep up all their members unto their communion . for be they otherwise what they will , so long as they are true churches , it is their duty to abide in their peace and order . if any call their church-state into question , they take no consideration of them , but how they may be punished ; it may be , destroyed , as perverse schismaticks . and they are ready to suppose that upon an acknowledgment that they are true churches , every dissent from them in any thing , must needs be criminal : as if it were all one to be a true church , and to be in the truth and right in all things ; a supposition whereof , includes a nullity in the state of those churches which in the least differ from them ; than which , there is no more uncharitable , nor schismatical principle in the world : but in the common definition of schism , that it is a causeless separation from a true church ; that term of causless , is very little considered or weighed , by them whose interest it is , to lay the charge of it on others . and hence it is come to pass , that where-ever there have been complaints of faults , miscarriages , errors , defections of churches , in late ages their counsels have only been how to destroy the complainers , not in the least how they should reform themselves ; as though in church-affairs , truth , right and equity , were entailed on power and possession . how the complaints concerning the church of rome , quickned by the outcries of so many provinces of europe , and evidence in matter of fact , were eluded and frustrated in the councel of trent , leaving all tfiings to be tried out by interest and force , is full well known . for they know that no reformation can be attempted and accomplished , but it will be a business of great labour , care and trouble , things not delightful unto the minds of men at ease . besides , as it may possibly ruffle or discompose some of the chiefs in their present ways or enjoyments ; so it will as they fear , tend to their disreputation ; as though they had formerly been out of the way , or neglective of their duty : and this , as they suppose , would draw after it another inconvenience , by reflecting on them and their practices , as the occasions of former disorders and divisions , they chuse therefore generally to flatter themselves under the name and authority of the church , and lay up their defence and security against an humble painful reformation , in a plea that they need it not . so was it with the church of laodicea of old , who in the height of her decaying condition , flattered her self , that she was rich , and encreased in goods , and had need of nothing ; and knew not , or would not acknowledge , that she was wretched , and miserable , and poor , and blind , and naked . now it cannot but seem exceeding strange unto men who wisely consider these things , that whereas the churches which were planted and watered by the apostles themselves , and enjoyed for some good season the presence and advantage of their infallible guidance to preserve them in their original purity and order , did within a few years , many of them , so degenerate , and stand in need of reformation , that our lord jesus christ threatned from heaven to cast them off and destroy them , unless they did speedily reform themselves according to his mind ; that those now in the world , ordered at first by persons fallible , and who in many things were actually deceived , should so continue in their purity and holiness , from age to age , as to stand in need of no reformation or amendment . well will it be , if it prove so at the great day of visitation . in the mean time it becomes the guides of all the churches in the world , to take care that there do not such decays of truth , holiness and purity in worship , fall out under their hand in the churches wherein they preside , as that for them they should be rejected by our lord jesus christ ; as he threatens to deal with those who are guilty of such defections . for the state of the generality of churches is such at this day in the world , as he who thinks them not to stand in need of any reformation , may justly be looked on as a part of their sinful degeneracy . we are not ignorant what is usually pleaded in barr unto all endeavours after church-reformation : for , they say , if upon the clamours of a few humorous , discontented persons , whom nothing will please , and who , perhaps are not agreed among themselves , a reformation must instantly be made or attempted , there will be nothing stable , firm or sacred left in the church . things once well established , are not to be called into question upon every ones exceptions . and these things are vehemently pleaded , and urged to the exclusion of all thoughts of changing any thing , though evidently for the better . but long continued complaints , and petitions of multitudes , whose sincerity hath received as great an attestation as humane nature , or christian religion can give , it may be deserve not to be so despised : however the jealousie which churches and their rulers ought to have over themselves , their state and condition , and the presence of the glory of christ amongst them , or its departure from them , especially considering the fearful example of the defection and apostacy of many churches , which is continually before their eyes , seems to require a readiness in them on every intimation or remembrance , to search into their state and condition , and to redress what they find amiss : for suppose they should be in the right , and blameless as to those orders and constitutions , wherein others dissent from them ; yet there may be such defects and declensions , in doctrine , holiness , and the fruits of them in the world , as the most strict observation of outward order will neither countenance , nor compensate : for to think to preserve a church by outward order , when its internal principles of faith and holiness are decayed , is but to do like him , who endeavouring to set a dead body upright , but failing in his attempt , concluded , that there was somewhat wanting within . another principle of the same importance , and applied unto the same purpose , is , that the people are neither able , nor fit to judge for themselves , but ought in all things to give themselves up unto the conduct of their guides , and to rest satisfied in what they purpose and prescribe unto them . the imbibing of this apprehension , which is exceedingly well suited to be made a covering to the pride and ignorance of those unto whose interests it is accommodated , makes them impatient of hearing any thing , concerning the liberty of christians in common , to judge of what is their duty , what they are to do , and what they are not to do in things sacred and religious . only it is acknowledged , there is so much ingenuity in the management of this principle and its application , that it is seldom extended by any beyond their own concernments : for whereas the church of rome hath no way to maintain its self in its doctrine and essential parts of its constitution , but by an implicit faith and obedience in its sub●ects : seeing the animating principles of its profession , will endure no kind of impartial test or trial , they extend it unto all things as well in matters of faith , as of worship and discipline . but those who are secure , that the faith which they profess will endure an examination by the scripture , as being founded therein , and thence educed , they will allow unto the people , at least a judgment of discerning truth from falshood , to be exercised about the doctrines which they teach : but as for the things which concern the worship of god , and rule of the church , wherein they have an especial interest and concern , there they betake themselves for relief unto this principle . now as there is more honesty and safety in this latter way than in the former ; so it cannot be denied , but that there is less of ingenuity and self-consistency : for if you will allow the people to make a judgment in and about any thing that is sacred or religious , you will never know how to hit a joint aright , to make a separation among such things ; so as to say with any pretence of reason , about these things they may judge for themselves , but not about those . and it is a little too open to say , that they may exercise a judgment about what god hath appointed , but none about what we appoint our selves . but without offence be it spoken , this apprehension in its whole latitude , and under its restrictions , is so weak and ridiculous , that it must be thought to proceed from an excess of prejudice , if any man of learning should undertake to patronize it . those who speak in these things out of custom and interest , without a due examination of the grounds and reasons of what they affirm or deny , as many do , are of no consideration : and it is not amiss for them to keep their distance , and stand upon their guard , lest many of those whom they exclude from judging for themselves , should be found more compe●ent judges in those matters than themselves . and let churches and church-rulers do what they please , every man at last will be determined in what is meet for him to do , by his own reason and judgment . churches may inform the minds of men , they cannot enforce them . and if those that adhere unto any church , do not do so , because they judge that it is their duty , and best for them so to do , they therein differ not much from an herd of creatures , that are called by another name . and yet a secret apprehension in some , that the disposal of the concernments of the worship of god , is so left and confined unto themselves , as that nothing is left unto the people but the glory of obedience , without any sedulous enquiry after what is their own duty , with respect unto that account which every one must give of himself unto god , doth greatly influence them into the neglects insisted on . and when any of the people come to know their own liberty and duty in these things , as they cannot but know it , if at all they apply their minds unto the consideration of them , they are ready to be alienated from those who will neither permit them to judge for themselves , nor are able to answer for them , if they should be misled . for if the blind lead the blind , as well he that is led , as he that leads , will into the ditch . add hereunto the thoughts of some , that secular grandeur , and outward pomp , with a distance and reservedness from the conversation of ordinary men , are necessary in ecclesiasticks , to raise and preserve that popular veneration , which they suppose to be their due . without this it is thought government will not be carried on , nor the minds of men awed unto obedience . certain it is that this was not the judgment of the apostles of old , nor of the bishops or pastors of the primitive churches . it is certain also , that no direction is given for it , in any of the sacred , or ancient ecclesiastical writings . and yet they all of them abound with instructions how the guides of the church should preserve that respect which is their due . the sum of what they teach us to this purpose is , readiness to take up the cross , in labours , kindness , compassion and zeal in the exercise of all the gifts and graces of the holy spirit , they should excel and go before the flock as their example . this way of procuring veneration unto church guides by worldly state , greatness , seeming domination or power , was , as far as we can find , an utter stranger unto the primitive times : yea , not only so , but it seems to be expressly prohibited , in that direction of our saviour unto them , for avoiding conformity in these things unto the rulers of the world . but those times they say are past and gone : there remains not that piety and devotion in christians , as to reverence their pastors , for their humility , graces , labours and gifts . the good things of this world are now given them to be used ; and it is but a popular levelling spirit that envies the dignities and exaltation of the clergy . be it so therefore , that in any place they are justly and usefully , at least as unto themselves , possessed of dignities and revenues ; and far be it from us , or any of us to envy them their enjoyments ; or to endeavour their deprivation of them : but we must crave leave to say , that the use of them to the end mentioned is vain ; and wholly frustrate . and if it be so indeed , that christians , or professors of the gospel , will not pay the respect and duty which they owe unto their pastors and guides upon the account of their office , with their work and labour therein , it is an open evidence how great a necessity there is for all men to endeavour the reduction of primitive light , truth , holiness and obedience into churches : for this is that which hath endangered their ruine , and will effect it , if continued ; namely , an accommodation of church-order and discipline , with the state and deportment of rulers , unto the decayes and irreligion of the people , which should have been corrected and removed by their reformation : but we hope better things of many christians , whose faith and obedience are rather to be imitated , than the corrupt degeneracy of others to be complied with , or provided for . however , it is evident that this corrupt perswasion hath in most ages , since the days of paulus samosatenus , let out and given countenance unto the pride , covetousness , ambition and vain-glory of several ecclesiasticks . for how can it be otherwise with them , who being possessed of the secular advantages which some churches have obtained in the world , are otherwise utterly destitute of those qualifications , which tue names of the places they possess , do require . and yet all this while it will be impossible to give one single instance , where that respect and estimation which the scripture tequires in the people towards their spiritual guides , were ever ingenerated or improved by that worldly grandeur , pomp and domination , which some pretend to be so useful unto that end and purpose : for that awe which is put thereby on the spirits of the common fort of men ; that terror which these things strike into the minds of any who may be obnoxious unto trouble and disadvantage from them ; that outward observance which is by some done unto persons vested with them , with the admission which they have thereby into an equality of society with great men in the world , are things quite of another nature . and those who satisfie and please themselves herewith , instead of that regard which is due unto the officers or guides of the churches of christ , from the people that belong unto them , do but help on their defection from their duty incumbent on them . neither were it difficult to manifest , what innumerable scandalous offences , proceeding from the pride and elation of mind that is found among many , who being perhaps young and ignorant , it may be corrupt in their conversations , having nothing to bear up themselves withal , but an interest in dignities and worldly riches , have been occasioned by this corrupt perswasion . and it is not hard to judge how much is lost hereby from the true glory and beauty of the church . the people are quietly suffered to decay in that love and respect towards their pastors , which is their grace and duty , whilst they will pay that outward veneration which worldly grandeur doth acquire ; and pastors satisfying themselves therewith , grow neglective of that exemplary humility and holiness , of that laborious diligence in the dispensation of the word , and care for the soules of the flock , which should procure them that holy respect which is due unto their office by the appointment of jesus christ. but these things are here mention'd only on the occasion of what was before discoursed of . another great occasion of schismes and divisions among christians , ariseth from the remainders of that confusion which was brought upon the churches of europe , by that general apostacy from gospel-truth , purity , and order , whereiu they were for sundry ages involved : few churches in the world have yet totally freed themselves from being influenced by the relicks of its disorders : that such an apostacy did befall these churches , we shall not need to prove . a supposition of it , is the foundation of the present church-state of england . that things should so fall out among them , was of old foretold by the holy ghost . that many churches have received a signal deliverance from the principal evils of that apostasie in the reformation , we all acknowledge : for therein by several ways , and in several degrees of success , a return unto their pristine faith and order was sincerely endeavoured . and so far was there a blessing accompanying of their endeavours , as that they were all of them delivered from things in themselves pernitious and destructive to the souls of men . nevertheless it cannot be denied , but that there do yet continue among them sundry remainders of those disorders , which under their fatal declension they were cast into . nor doth there need any further proof hereof , than the incurable differences and divisions that are found among them : for had they all attained their primitive condition , such divisions with all their causes had been prevented . and the papists , upbraiding protestants with their intestine differences and schismes , do but reproach them that they have not been able in an hundred years to rectifie all those abuses , and remove all those disorders , which they were inventing , and did introduce in a thousand . there is one thing only of this nature , or that owes it self unto this original , which we shall instance in , as an occasion of much disorder in the present churches , and of great divisions that ensue thereon . it is known , none were admitted unto the fellowship of the church in the dayes of the apostles , but upon their repentance , faith , and turning unto god. the plain story of their preaching , the success which they had therein , and their proceedings to gather and plant churches thereon , puts this out of the reach of all sober contradiction . none will say , that they gathered churches of jews and gentiles , that is , whilst they continued such , nor of open sinners , continuing to live in their sins . an evidence therefore , and confession of conversion to god , was unavoidably necessary to the admission of members in the first churches . neither will we ever contend with such importune prejudices , as , under any pretences capable of a wrangling countenance , shall set up against this evidence . hence , in the judgment of charity , all the members of those churches , were looked on as persons really justified and sanctified , as effectually converted unto god ; and as such , were they saluted and treated by the apostles : as such , we say they were looked on and owned ; and as such , upon their confession , it was the duty of all men , even of the apostles themselves , to look on them , and own them ; though absolutely in the sight of god , who alone is the searcher of the hearts of men , some among them were hypocrites , and some proved apostates . but this profession of conversion unto god , by the ministry of the word , and the mutual acknowledgment of each other as so converted unto god in a way of duty , was the foundation of holy spiritual love and unity among them . and although this did not , nor could preserve all the first churches absolutely free from schismes and divisions , yet was it the most soveraign antidote against that infection , and the most effectual means for the reduction of unity , after that by the violent interposition of mens corruptions and temptations , it had been lost for a season . afterwards in the primitive times , when many more took on them the profession of christian religion , who had not such eminent and visible conversions unto god , as most of those had who were changed by the ministry of the apostles , that persons unfit and unqualified for that state and condition , of being members of churches , might not be admitted into them , unto the disturbance of their order , and disreputation of their holy conversation , they were for some good season kept in the condition of expectants , and called catechumens , or persons that attended the church for instruction . in this state they were taught the mysteries of religion , and trial was made of their faith , holiness , and constancy , before their admission : and by this means was the preservation of the churches in purity , peace , and order , provided for : especially were they so in conjunction with that severe discipline which was then exercised towards all the members of them . but after that the multitudes of the gentile world , in the times of the first christian emperors , pressed into the church , and were admitted on much easier terms than those before mentioned , whole nations came to claim successively the priviledge of church-membership , without any personal duty performed , or profession made unto that purpose on their part . and so do they continue to do in many places to this day . men generally trouble themselves no farther about a title to church-membership and priviledges , but rest in the prepossession of their ancestors , and their own nativity in such or such places : for whatever may be owned or acknowledged concerning the necessity of a visible profession of faith and repentance , and that credible as to the sincerity of it in the judgment of charity , it is certain for the most part , no such thing is required of any , nor performed by them . and they do but ill consult for the edification of the church , or the good of the souls of men , who would teach them to rest in an outward formal representation of things , instead of the reality of duties , and the power of internal grace . and no small part of the present ruine of christian religion owes it self unto this corrupt principle . for whereas the things of it which consist in powers internal , and effectual operations of grace , have outward representations of them , which from their relation unto what they represent , are called by the same names with them , many take up with , and rest in these external things , as though christianity consisted in them ; although they are but a dead carcass , where the quickning life and soul of internal grace is wanting . thus it is in this matter , where there is a shadow and appearance of church-order , when the truth and substance of it is far away . men come together unto all the ends of church-assemblies where unto they are admitted , but on no other grounds , with no other hearts , nor designes , but on and with what they partake in any civil society , or joyntly engage in any other worldly concern . and this fundamental errour in the constitution of many churches , is the occasion as of other evils , so in particular of divisions among professed christians . hence originally was the discipline of the church accommodated by various degrees to the rule and government of such persons , as understood little , or were little sensible of the nature , power , and efficacy of that spiritual discipline which is instituted in the gospel , which thereby at last degenerated into the outward way of force and power before described : for the churches began to be composed of such as could no otherwise be ruled . and instead of reducing them to their primitive temper and condition where unto the evangelical rule was suited , there was invented a way of government accommodate unto that state whereinto they were lapsed , which those concerned found to be the far easier work of the two . hence did sincere mutual love with all the fruits of it begin to decay among church-members ; seeing they could not have that tollerable perswasion of that truth of profession in each other which is necessary to preserve it without dissimulation , and to provoke it unto a due exercise . hence did private spiritual communion fail amongst them , the most being strangers unto all the ways and means of it ; yea despising and contemning it in all the instances of its exercise ; which will yet be found to be as the life and soul of all useful church-communion . and where publick communion is only attended unto with a neglect hereof , it will quickly wither and come to nothing : for on this occasion do all duties of watchfulness , exhortations and admonitions , proceeding from mutual love and care of each others condition , so frequently recommended unto us in the scripture , utterly cease and become disused . hence members of the same church began to converse together as men only , or at the best civil neighbours ; and if at all as christians , yet not with respect unto that especial relation unto a particular church , wherein their usefulness as members of the same organical body is required . hence some persons looking on these things as intollerable , and not only obstructive of their edification , but destructive unto all really useful church-communion , we ought not to wonder if they have thought meet to provide otherwise for themselves . not that we approve of every departure or withdrawing from the communion of churches , where things continue under such disorders , but only shew what it is that occasioneth many so to do . for as there may sometimes be just cause hereof , and persons in so doing may mannage what they do according unto scripture-rule ; so we doubt not but that some may rashly and precipitately , without due attendance unto all the duties which in such undertakings are required of them , without that charity and forbearance which no circumstances can absolve them from , make themselves guilty of a blameable separation . and these are some of those things which we look upon as the general causes or occasions of all the schismes and divisions that are at this day found among professors of the gospel . whether the guilt of them will not much cleave unto them by whom they are kept on foot and maintained , is worth your enquiry , for so doth it befall our humane nature , apt to be deceived and imposed on by various pretences and prejudices , that those are oftentimes highly guilty themselves of those miscarriages , whose chiefest satisfaction and glory consists in charging them on others . however if these things do not absolutely justifie any in a secession from the churches where unto they did relate ; yet they render the matter so highly questionable , and the things themselves are so burdensome unto the minds of many , as that divisions will thereon undoubtedly ensue . and when it is so fallen out , to design and contrive the reduction of all unto outward vnity and concord , by forcing them , who on such occasions have dissented and withdrawn themselves from the communion of any church , without endeavouring the removal of these occasions of their so doing , and the reformation of those abuses which have given cause thereunto , is severe , if not unjust . but when the lord jesus christ in his care towards his churches , and watchfulness over them , shall be pleased to remove these and the like stumbling-blocks out of the way , there will , we hope , be a full return unto gospel-unity and peace among them that serve and worship him on the earth . in this state of things , where-ever it be found , it is no wonder if the weaknesses , ignorance , prejudices and temptations of men do interpose themselves unto the encrease and heightning of those divisions , whose springs and occasions lye elswhere . when none of these provocations were given them , yet we know there was enough in professors themselves to bring forth the bitter fruit of differences and schisms , even in the dayes of the apostles . how much more may we fear the like fruits and effects from the like principles and corrupt affections ? now the occasions of drawing them forth are more , temptations unto them greater , directions against them less evident and powerful ; and all sense of ecclesiastical authority , through its abuse and male-administration , is , if not lost and ruined , yet much weakned and impaired . but from the darkness of the minds of men , and their unmortified affections , ( as the best know but in part , nor are they perfectly sanctified ) it is , that they are apt to take offence one at another , and thereon to judge and censure each other temerariously ; and which is worst of all , every one to make his own understanding and perswasion thereon , the rule of truth and worship unto others . all such wayes and courses are against us in the matter of love and union , all tending to make and increase divisions among us . and the evil that is in them , we might here declare , but that it falls frequently under the chastisement of other hands : neither indeed can it well meet with too much severity of reproof . only it were desireable that those by whom such reproofs are mannaged , would take care not to give advantages of retortion or self-justification unto them that are reproved by them : but this they do unavoydably , whilst they seem to make their own judgments and practises the sole rule and measure of what they approve or disallow . in what complyes with them there is nothing perverse , and in what differs from them there is nothing sincere . and on this foundation whilst they reprove , censuring , rash-judging and reproaching of others , with pride , self-conceitedness , false opinions , irregular practices in church worship , or any other concerns of religion , backbiting , easiness in taking up false reports with the like evils , as they deserve severely to be rebuked , those reproved by them are apt to think , that they see the guilt of many of the crimes charged on themselves , in them by whom they are reproved . so on all hands things gendor unto farther strife ; whilst every party being conscious unto their own sincerity , according unto the rule of their present light , which is the only measure they can take of it , are ready to impeach the sincerity of them by whom they suppose themselves causlesly traduced and condemned . this evil therefore is to be diligently watched against by all that love unity , truth , holiness , or peace . and seeing there are rules and precepts given us in the scripture to this purpose , it may not be unmeet to call over some of them . one rule of this nature and import , is that we should all of us study to be quiet , and to do our own business , in things civil and sacred . who will harm men , who will be offended with them , whilst they are no otherwise busied in the world ? and if any attempt to do them evil , what need have they to be troubled thereat ? duty and innocency will give peace to a worthy soul in the midst of all storms , and whatever may befall it . now will any one deny , or can they , but that it is the duty , and ought to be the business of every man to seek his own edification , and the saving of his soul ? deny this unto any man , and you put your self in the place of god to him , and make him more miserable than a beast . and this , which no man can forbid , no man can otherwise do , than according to that light and knowledg of the will of god which he hath received : if this therefore be so attended to , as that we do not thereby break in upon the concerns of others , nor disturb them in what is theirs , but be carryed on quietly and peaceably with an evidence in what we do , that it is meerly our own personal duty , that we are in the pursuance of ; all cause of offence will be taken away . for if any will yet be offended with men , because they peaceably seek the savation of their own souls , or do that in order thereunto , which they cannot but do , unless they will cast off all sense of gods authority over them , it is to seek occasion of offence against them , where none are given . but when any persons are acted by a pragmatical curiosity to interpose themselves in the wayes , affairs , and concerns of other men , beyond what the laws of love , usefulness , and mutual christian aid , do require , tumults , disorders , vexations , strife , emulations , with a world of evils , will ensue thereon ; especially will they do so , when men are prone to dwell on the reall or supposed faults of others , which on various pretences of pity for their persons , or a detestation of their evils , or publick reproof of them , they will aggravate , and so on all occasions expose them to publick censures , perhaps , as they think , out of zeal to gods glory , and a desire for the churches good : for the passions and interests of such persons , are ready to swell over the bounds of modesty , sobriety and peace , though through the blindness which all self-love is accompanied withall , they seldome see clearly what they do . would we therefore labour to see a beauty , desireableness and honour in the greatest confinement of our thoughts , words and actions , unto our selves and our own occasions , that express duty will admit of , it might tend very much to the preservation of love and peace among professors , for unto this end it is prescribed unto us . secondly , it is strictly commanded us that we should not judge , that we be not judged . there is no rule for mutual conversation and communion , in the scripture , that is oftner repeated , or more earnestly inculcated : nor is there any of more vse , nor whose grounds and reasons , are more evident or more cogent . judging and determining in our selves , or divulging censures concerning others , their persons , states , and conditions towards god , their principles as to truth and sincerity , their ways as to righteousness and holiness , whether past or present , any otherwise than by the perfect law of liberty , and that only when we are called thereunto in a way of duty , is the poyson of common love and peace , and the ruine of all communion and society , be it of what nature it will. for us to judge and determine whether these or those churches are true churches or no , whether such persons are godly or no , whether such of their principles and actions are regular or no , and so condemn them in our minds , ( unless where open wickedness will justifie the severest reflections ) is to speak evil of the law , and to make our selves judges of it , as well as of them who together with our selves are to be judged by it . nor is a judgment of that nature necessary unto our advantage in the discharge of any duty required at our hands . we may order all our concernments towards churches and persons without making any such judgment concerning them . but so strong is the inclination of some persons unto an excess in this kind , that no consideration can prevail with them to cast it out according to its desert . whether they do it as approving and justifying themselves in what they condemn in others , or as a thing conducing unto their interest , or out of faction and an especial love to some one party of men , or some secret animosities and hatred against others , it is a matter they seldome well quit themselves of , whilst they are in this world . yea so far do some suffer themselves to be transported , as that they cannot restrain from charging of others with the guilt of such things as they know to be charged on themselves , by them who pretend to be the only competent judges in such cases . and so will they also reflect upon , and complain of other men for miscarriages by severities , in instances exceedingly inferior , as by themselves represented , unto what it is known they were ingaged in . but men are apt to think well of all they do themselves , or those whom they peculiarly regard , and to aggravate whatever they conceive amiss in such as they dislike . were it not better by love to cover a multitude of faults , and to leave the judgment of persons and things , wherein we are not concerned , unto him who judgeth righteously , and will render unto every man according to his works ? however certain it is , that untill the evil fountain of bitter waters be stopped , untill we cease to bless god even the father , and at the same time to curse men made after the similitude of god , the wounds that have been given to the love and peace of professors will not be healed . thirdly , unto the same end are all men forbidden to think that they have a dominion over the faith of others , or that the ordering and disposal of it is committed unto them . it is christ alone who is the lord of the consciences of his disciples . and therefore the best and greatest of the sons of men , who have been appointed by him to deal with others in his name , have constantly disclaimed all thoughts of power or rule , over the consciences or faith of the meanest of his subjects . how many ways this may be done , we are filled with experiences ; for no way whereby it may be so , hath been left unattempted . and the evil of it hath invaded both churches and particular persons : some whereof who have been active in casting of the dominion of others , seem to have designed a possession of it in themselves . and it is well , if where one pope is rejected , many do not rise in his place , who want nothing but his power and interest , to do his work . the indignation of some , that others do not in all things comply with their sentiments , and subject themselves unto their apprehensions and dictates , ariseth from this presumption : and the persecutions wherein others ingage , do all grow out of the same bitter root . for men can no otherwise satisfie their consciences herein , but by a supposition that they are warranted to give measures unto the minds and practices of others , that is , their faith and consciences , in sacred things . and whilst this presumptious supposition under any pretence or colour possesseth the minds of men , it will variously act its self unto the destruction of that gospel unity , which it is our duty to preserve . for when they are perswaded that others ought to give up themselves absolutely to their guidance in the things of religion , either because of their office and dignity , or because they are wiser than they , or it may be are only able to dispute more then they , if they do not immediately so do , especially seeing they cannot but judg themselves in the right in all things , they are ready to charge their refusal on all the corrupt affections , principles and practices , which they can surmize , or , their supposed just indignation suggest unto them . that they are proud , ignorant , self-conceited , wilful , factious , is immediately concluded ; and a semblance unto such charges shall be diligently sought out , and improved . nothing but a deceiving apprehension that they are some way or other meet to have a dominion over the faith of their brethren and fellow-servants , would prevail with men , otherwise sober and learned , so to deal with all that dissent from them , as they are pleased to do . fourthly , all these evils mentioned are much increased in the minds of men , when they are puffed up with a conceit of their own knowledge and wisdom : this therefore we are warned to avoid , that the edification of the church may be promoted , and love preserved : for hence are very many apt to take false measures of things , especially of themselves , and thereon to cast themselves into many mischievous mistakes . and this is apt to befal them , who for ends best known unto themselves , have with any ordinary diligence attended to the study of learning . for upon a supposal of some competent furniture with natural abilities , they cannot but attain some skill and knowledge that the common sort of unstudied persons are unacquainted withal . oft-times indeed , their pre-eminence in this kind , consists in matters of very small consequence or importance . but whatever it be , it is ready to make them think strange of the apostles advice , if any man seemeth to be wise in this world , let him become a fool , that he may be wise ; apt it is to puffe them up , to influence their minds with a good conceit of themselves , and a contempt of others . hence may we see some , when they have gotten a little skill in languages , and through custome advantaged by the reading of some books , are able readily to express some thoughts , perhaps not originally their own , presently conceit themselves to be so much wiser than the multitude of unlettered persons , that they are altogether impatient , that in any thing they should dissent from them : and this is a common frame with them whose learning and wit being their all , do yet reach but half way towards the useful ends of such things . others also there are , and of them , not a few , who having been in the ways wherein the skill and knowledge mentioned are usually attained , yet through their incapacity or negligence , or some depraved habit of mind , or course of life , have not really at all improved in them . and yet these also , having once attained the countenance of ecclesiastical offices or preferments , are as forward as any , to declaim against , and pretend a contempt of that ignorance in others , which they are not so stupid , as not to know that the guilt of it may be reflected on themselves . however these things , at best , and in their highest improvement , are far enough from solid wisdom ; especially that which is from above , and which alone will promote the peace and edification of the church . some have no advantage by them , but that they can declare and speak out their own weakness ; others that they can rail , and lie , and falsly accuse , in words and language wherewith they hope to please the vilest of men . and certain it is , that science , which whatever it be without the grace of god , is but falsly so called , and oftentimes falsly pretended unto , for this evil end of it alone is apt to lift up the minds of men above others , who perhaps come not behind them in any useful understanding . yea , suppose men to have really attained a singular degree in useful knowledge and wisdom , and that either in things spiritual and divine , or in learning and sciences , or in political p●udence ; yet experience shews us , that an hurtful elation of mind is apt to arise from them , if the souls of men be not well ballanced with humility , and this evil particularly watched against . hence ariseth that impatience of contradiction , that jealousie and tenderness of mens own names and reputations , those sharp revenges they are ready to take of any supposed inroads upon them , or disrespects towards them , that contempt & undervaluation of other mens judgments , those magisterial impositions and censures which proceed from men under a reputation of these endowments . the cautions given us in the scripture against this frame of spirit , the examples that are proposed unto us to the contrary , even that of christ himself , the commands that are multiplied for lowliness of mind , jealousie over our selves , the soveraignty of god in chusing whom he pleaseth to reveal his mind and truth unto and by , may in the consideration of them be useful to prevent such surprizals with pride , self-conceit , and contempt of others , as supposed or abused knowledge are apt to cast men into , whereby divisions are greatly fomented and increased among us . but it may be these things will not much prevail with them , who pretending a zeal and principle above others in preaching , and urging the examples of christ , do in most of their ways and actings , and in some of their writings , give us an unparallel'd representation of the devil . lastly , it is confessed by all , that false teachers , seducers , broachers of novel corrupt and heretical doctrines , have caused many breaches and divisions among such as once agreed in the profession of the same truths and points of faith : by means of such persons , whether within the present church-state , or without , there is scarce any sacred truth , which had formerly secured its station and possession in the minds of the generality of christians in this nation , but what hath been solicited , or opposed . some make their errors the principal foundation , rule and measure in communion : whoever complies with them therein , is of them ; and whoso doth not , they avoid ; so at once they shut up themselves from having any thing to do with them that love truth and peace . and where these consequents do not ensue , mens zeal for their errors being overballanced by their love of , and concern in their secular interest , and their minds influenced by the novel prevailing opinion of a great indifferency in all things appertaining unto outward worship ; yet the advancing and fomenting of opinions contrary unto that sound doctrine which hath been generally owned and taught by the learned and godly pastors , and received by the people themselves , cannot but occasion strife , contentions , and divisions among professors . and it may be , there are very few of those articles or heads of religion , which in the beginning of the reformation , and a long time after , were looked on as the most useful , important and necessary parts of our profession , that have not been among us variously opposed and corrupted . and in these differences about doctrine , lie the hidden causes of the animosities whereby those about worship and discipline are mannaged . for those who have the advantage of law and power on their side in these lesser things , are not so unwise as to deal openly with their adversaries about those things , wherein the reputation of established and commonly received doctrines lie against them . but under the pretence and shelter of contending for legal appointments , not a few do exercise an enmity against those who profess the truth , which they think it not meet as yet openly to oppose . such are the causes , and such are the occasions of the differences and divisions in and about religious concerns , that are among us ; by such means have they been fomented and encreased : heightned they have been by the personal faults and miscarriages of many of all sorts and parties . and as the reproof of their sinful failings is in its proper season a necessary duty ; so no reformation or amendment of persons will give a full relief , nor free us from the evil of our divisions , until the principles and ways which occasion them , be taken out of the way . chap. v. grounds and reasons of non-conformity . having briefly declared our sense concerning the general causes and occasions of our differences , and that present want of christian love which is complained of by many ; we shall now return to give some more particular account concerning our inconformity unto , and non-compliance with the observances and constitutions of the church of england . it is acknowledged , that we do in sundry things dissent from them ; that we do not , that we cannot come up unto a joint practice with others in them . it is also confessed , that hereon there doth ensue an appearance of schisme between them and us , according as the common notion of it is received in the world . and because in this distance and difference , the dissent unto compliance is on our parts ; there is a semblance of a voluntary relinquishment of your communion : and this we know exposeth us , in vulgar judgments and apprehensions , unto the charge of schisme , and necessitateth us unto self-defence ; as though the only matter in question were , whether we are guilty of this evil or no. for that advantage have all churches which have had an opportunity to fix terms of communion , right or wrong , just or unequal ; the differences which ensue thereon , they will try out on no other terms , but only whether those that dissent from them , are schismaticks or not . thus they make themselves actors oft-times in this cause , who ought in the first place to be charged with in●ury ; and a trial is made meerly at the hazard of the reputation of those , who are causelesly put upon their purgation and defence . yea with many , a kind of possession and multitude , do render dissenters unquestionably schismatical ; so that it is esteemed an unreasonable confidence in them , to deny themselves so to be . so deals the church of rome with those that are reformed . an open schisme there is between them ; and if they cannot sufficiently fix the guilt of it on the reformed , by confidence and clamours , with the advantage of prepossession ; yet , as if they they were perfectly innocent themselves , they will allow of no other enquiry in this matter , but what consists in calling the truth and reputation of the other party , into question . it being our present condition to lie under this charge from many , whose interest it is to have us thought guilty thereof , we do deny that there is any culpable secession made by us , from the communion of any that profess the gospel in these nations , or that the blame of the appearing schisme that is among us , can duly or justly be reflected on us ; which in the remainder of our discourse , we shall make to appear . what are our thoughts and judgments , concerning the church-state and interest of the professors of the gospel in this nation , we have before declared . and we hope they are such , that in the judgment of persons sober and impartial , we shall be relieved from those clamorous accusations , which are without number or measure , by some cast upon us . our prayers are also continually unto the god of love and peace for the taking away of all divisions and their causes from among us . nor is the satisfaction which ariseth from our sincerity herein , in the least taken off , or rent from us , by the uncharitable endeavours of some , to rake up pretences to the contrary . and should those , in whose power it is , think meet to imitate the pastors and guides of the churches of old , and to follow them in any of the wayes which they used for the restauration of vnity and agreement unto christians , when lost or endangered , we should not decline the contribution of any assistance , by counsel or fraternal compliance , which god should be pleased to supply us withal . but whilst some whose advantages render them considerable in these matters , seem to entertain no other thoughts concerning us , but what issue in violence and oppression , the principal duty incumbent on us is , quietly to approve our consciences unto god , that in sincerity of heart we desire in all things to please him , and to conform our lives , principles and practises to his will , so far as he is graciously pleased to make it known unto us . and as for men , we hope so to discharge the duty required of us , as that none may justly charge us with any disorders , vnpeaceableness , or other evils : for we do not apprehend that we are either the cause or culpable occasion of those inconveniences and troubles which some have put themselves unto by their endeavours for our disturbance , impoverishing and ruine . let none imagine , but that we have considered the evils , and evil consequents of the schismes and divisions that are among us ; and those who do so , do it upon the forfeiture of their charity . we know how much the great work of preaching the gospel unto the conversion of the souls of men is impeded thereby ; as also what prejudice ariseth thence against the truth , wherein we are all agreed ; with what temptations , and mutual exasperations , to the loss of love , and the occasioning of many sinful miscarriages in persons of all sorts , do hereon ensue : but we deny that it is in our power to remove them , or take them out of the way , nor are we conscious unto our selves of any sin or evil , in what we do , or in what we do not do , by our not doing of it in the worship of god. it is duty alone unto jesus christ , whereunto in these things we attend , and wherein we ought so to do . and where matters of this nature are so circumstanced , as that duty will contribute nothing towards unity , we are at a loss for any progress towards it . the sum of what is objected unto us , ( as hath been observed ) is our non-conformity , or our forbearance of actual personal communion with the present church-constitutions , in the modes , rites , and ceremonies of its worship : hence the schisme complained of , doth ensue . unless this communion be total , constant , without endeavour of any alteration or reformation , we cannot in the judgment of some , be freed from the guilt hereof . this we deny , and are perswaded that it is to be charged elsewhere : for , first , all the conditions of absolute and compleat communion with the church of england , which are proposed unto us , and indispensibly required of us , especially as we are ministers , are vnscriptural ; such as the word of god doth neither warrant , mention , nor intimate , especially not under any such consideration , as necessary conditions of communion in or among the churches of christ. we dispute not now about the lawfulness or vnlawfulness or things in themselves ; nor whether they may be observed or no , by such as have no conviction of any sin or evil in them . neither do we judge or censure them , by whom they are observed : our enquiry is solely about our own liberty and duty . and what concerneth them , is resolved into this one question , as to the argument in hand : whether such things or observances in the worship of god , as are wholly unscriptural , may be so made the indispensible condition of communion with any particular church , as that they by whom they are so made and imposed on others , should be justified in their so doing ; and that if any differences , divisions or schismes , do ensue thereon , the guilt and blame of them must necessarily fall on those who refuse submission to them , or to admit of them as such ? that the conditions proposed unto us , and imposed on us indispensibly , if we intend to enjoy the communion of this church , are of this nature , we shall afterwards prove by an induction of instances . nor is it of any concernment in this matter , what place the things enquired after do hold , or are supposed to hold in the worship of god ; our present enquiry is about their warranty to be made conditions of church-communion . now we are perswaded that the lord christ hath set his disciples at liberty from accepting of such terms of communion from any churches in the world : and on the same grounds we deny , that he hath given or granted unto them authority , to constitute such terms and conditions of their communion , and indispensibly to impose them upon all that enjoy it , according to their several capacities and concerns therein : for , first , the rule of communion among the disciples of christ in all his churches , is invariably established and fixed by himself . his commission , direction and command , given out unto the first planters and founders of them , containing an obliging rule unto all that should succeed them throughout all generations , hath so established the bounds , limits and conditions of church-communion , as that it is not lawful for any to attempt their removal or alteration . go ye , saith he to them , and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost ; teaching them to observe all things whatever i have commanded you , and lo i am with you alwayes , even unto the end of the world . all the benefits and blessings , all the comfort and use of church-assemblies and communion , depends alone on the promise of the presence of christ with them . thence doth all the authority that may be exercised in them proceed ; and thence doth the efficacy of what they do unto the edification of the souls of men , arise and flow . now that any one may thus enjoy the presence of christ in any church , with the fruits and benefits of it , no more can be required of him , but that through the preaching of the gospel , and baptism , being made a professed disciple , he do , or be ready to do and observe all whatsoever christ hath commanded . this hath he established as the rule of communion among his disciples and churches in all generations : in all other things which do relate unto the worship of god , he hath set them , and left them at liberty , which so far as it is a grant and priviledge purchased for them , they are obliged to make good and maintain . we know it will be here replied , that among the commands of christ , it is , that we should hear the church , and obey the guides and rulers thereof : whatever therefore is appointed by them , we are to submit unto , and observe , even by virtue of the command of christ. and indeed it is certainly true , that it is the will and command of the lord jesus , that we should both hear the church , and obey the guides of it : but by virtue of this rule , neither the church nor its guides can make any thing necessary to the disciples of christ , as a condition of communion with them , but only what he hath commanded . for the rule here laid down is given unto those guides or rulers ; who are thereby bound up , in the appointments of what the disciples are to observe , unto the commands of christ. and were a command included herein , of obeying the commands or appointments of church-guides , and the promise of the presence of christ annexed thereunto ; as he had given them all his own power , and placed them in his throne , so we had been all obliged to follow them whither ever they had carried or led us , although it were to hell it self , as some of the canonists ; on this principle , have spoken concerning the pope . here therefore is a rule of communion fixed , both unto them that are to rule in the church , and them that are to obey . and whereas , perhaps it may be said , that if the rulers of the church may appoint nothing in and unto the communion of the church , but what christ hath himself commanded , then indeed is their authority little worth , yea , upon the matter none at all : for the commands of christ are sufficiently confirmed and fixed by his own authority ; and to what end then serves that of the rulers of the church ? we must say , that their whole authority is limited in the text , unto teaching of men to observe what christ hath commanded . and this they are to do with authority ; but under him , and in his name ; and according to the rules that he hath given them . and those who think not this power sufficient for them , must seek it elsewhere ; for the lord christ will allow no more in his churches . to make this yet more evident , we may consider that particular instance , wherein the primitive christians had a trial , in the case as now stated before us : and this was in the matter of mosaical ceremonies and institutions , which some would have imposed on them , as a condition of their communion in the profession of the gospel : in the determination hereof , was their liberty asserted by the apostles , and their duty declared to abide therein . and this was the most specious pretence of imposing on the liberty of christians , that ever they were exercised withal . for the observation of these things had countenance given unto it , from their divine original , and the condescending practice of the apostles for a good season . that other instances of the like nature should be condemned in the scripture is impossible , seeing none had then endeavoured the introduction of any of that nature . but a general rule may be established in the determination of one case , as well as in that of many ; provided it be not extended beyond what is eminently included in that case . herein therefore was there a direction given for the duty and practise of churches in following ages ; and that in pursuit of the law and constitution of the lord christ before-mentioned . neither is there any force in the exception , that these things were imposed under a pretence of being commanded by god himself : for they say , to require any thing under that notion , which indeed he hath not commanded , is an adding to his command , which ought not to be admitted : but to require things indifferent , without that pretence , may be allowed . but as in the former way , men adde unto the commands of god formally , so in this latter , they do it materially , which also is prohibited : for in his worship , we are forbidden to adde to the things that he hath appointed , no less than to pretend commands from him which he hath not given . he therefore who professeth and pleadeth his willingness to observe and do in church-communion , whatever christ hath instituted and commanded , cannot regularly be refused the communion of any church , under any pretence of his refusal to do other things , which confessedly are not so required . it is pleaded indeed , that no other things , as to the substance of the worship of god , can or ought to be appointed , besides what is instituted by jesus christ : but as to the manner or modes of the performance of what he doth command , with other rites and ceremonies to be observed for order and decency , they may lawfully be instituted by by the rulers of the church . let it therefore at present be granted , that so they may be by them who are perswaded of the lawfulness of those modes , and of the things wherein they consist ; seeing that is not the question at present under agitation . neither will this concession help us in our present enquiry , unless it be also granted , that whatever may be lawfully practised in the worship of god , may be lawfully made a necessary condition of communion in that worship : but this will not be granted , nor can it ever be proved . besides , in our present difference , this is only the judgment of one party , that the things mentioned may be lawfully observed in and among sacred administrations : and thereon the conclusion must be , that whatever some think may be lawfully practised in divine worship , may lawfully be made an indispensible condition of communion unto the whole . nor will it give force unto this inference , that those who judge them lawful are the rulers and guides of the church , unto whose determination the judgment of private persons is not to be opposed : for we have shewed before , that a judgment concerning what any one is to do or practise in the worship of god , belongs unto every man who is to do or practise ought therein ; and he who makes it not , is brutish . and the judgment which the rulers of the church are to make for the whole , or to go before it , is , in what is c●mmanded , or not so , by jesus christ , not in what is fit to be added ●hereunto by themselves . besides if it must be allowed that such things may be made the conditions of church-communion , then any who are in place of authority , may multiply such conditions according unto the utmost extent of their judgments , until they become burdensome and intolerable unto all , or really ridiculous in themselves , as it is fallen out in the church of rome : but this would prove expresly destructive unto that certain and unvariable rule of church-communion , which the lord christ hath fixed and established ; whereof we shall speak again afterward . neither will that plea , which is by some insisted on in this case , yield any solid or universal relief . it is said , that some may warrantably and duly observe in the worship of god , what is unduly and unwarrantably imposed on them by others . and indeed all controversies about church-constitution , discipline , and external worship , are by some reduced unto these two heads ; that the magistrate may appoint what he pleaseth , and the people may observe whatever he appoints : for as there is no government of the church determined in the scripture , it is meet it should be erected and disposed by the supreme magistrate , who , no doubt , upon that supposition , is only fit and qualified so to do : and for outward worship , and the rites thereof , both it and they are so far indifferent , as that we may comply with whatever is imposed on us ; whether they be good , or useful , or evil , lies at the doors of others to answer about . but this seems to rise up in express contradiction unto those commands which are given us , to stand fast in the liberty wherewith christ hath made us free ; and in these things , not to be servants of men , for what do we do less , than renounce the priviledge of our liberty purchased for us at an high rate and price , or what are we less than servants of men , whilst we bring our selves in bondage unto the observation of such things in the worship of god , as we judge neither commanded by him , nor tending unto our own edification , but meerly because by them ordained ? moreover , suppose it be the judgment of some , as it is of many , that the things mentioned , though in their own nature indi●ferent , do become unlawful unto them to observe when imposed as necessary conditions of all church-communion , contrary to the command and appointment of christ ? we know this is exceedingly declaimed against as that which is perverse and froward . for what , say many , can be more unreasonable , than that things in their own nature indifferent should become unlawful because they are commanded ? but it is at least no less unreasonable , that things confessedly indifferent should not be left so , but be rendred necessary unto practise , though useless in it , by arbitrary commands . but the opinion traduced , is also much mistaken . for although it be granted that the things themselves are indifferent in their own nature , not capable , but as determined by circumstances , of either moral good or evil ; yet it is not granted that the observation of them , even as uncommanded , is indifferent in the worship of god. and although the command doth not alter the nature , and make that which was indifferent become evil , yet that command of its self being contrary to many divine commands and instructions given us in the scripture , a complyance with the things commanded therein may become unlawful to us . and what shall they do whose judgment this is ? shall they admit of them as lawful , upon the consideration of that change about them , which renders them unlawful ? this they will not easily be induced to give their assent unto . let therefore the rule of church communion be observed which our lord jesus christ hath fixed ; and no small occasion of our strifes and divisions will be removed out of the way . but whilst there is this contest among us , if one pleads his readiness to do and observe whatever the lord christ hath commanded , and cannot be convinced of insincerity in his profession , or of want of understanding in any known institution of his , and thereon requires the communion of any church ; but others say nay , you shall observe and do sundry other things that we our selves have appoynted , or you shall have no communion with us : as it cannot be but that divisions and schisms will ensue thereon ; so it will not be difficult for an indifferent by-stander , to judge on whether side the occasion and guilt of them doth remain . secondly , we have the practise of the apostles in the pursuance of the direction and command of their lord and ours , for our guide in this case . and it may be well and safely thought , that this should give a certain rule unto the proceedings and actings of all church-guides in future ages . now they did never make any thing unscriptural , or what they had not received by divine revelation , to be a condition of communion in religious worship & church order among christians . for as they testified of themselves , that they would co●tinually give themselves unto prayer , and the ministry of the word ; so it was of old observed concerning them , that their constant labour was for the good of the souls of men in their conversion unto god , and edification in faith and holiness ; but as for the institution of festivals or fasts , of rites or ceremonies to be observed in the worship of the churches , they intermedled with no such things . and thence it came to pass , that in the first entrance and admission of observances about such things , there was a great and endless variety in them , both as to the things themselves observed , and as to the manner of their observation . and this was gradually increased unto such an height and excess , as that the burden of them became intolerable unto christendome . nor indeed could any better success be expected in a relinquishment and departure from the pattern of church order , given us in their example and practise . neither is the plea from hence built meerly on this consideration , that no man alive , either from their writings , or the approved records of those times , can manifest that they ever prescribed unto the churches , or imposed on them the observance of any uninstituted rit● , to be observed as a measure and rule of their communion ; but also it so fell out in the good providence of god , that the case under debate , was proposed unto them , and joyntly determined by them . for being called unto advice and counsel , in the case of the difference that was between the jewish and gentile converts , and professors , wherein the former laboured to impose on the latter the observation of moses institutions , as the condition of their joynt communion , as was mentioned even now , they not only determine against any such imposition , but also expresly declare that nothing but necessary things ( that is , such as are so from other reasons antecedently unto their prescriptions and appointments ) ought to be required of any christians , in the communion or worship of the church . and as they neither did nor would on that great occasion , in that solemn assembly , appoynt any one thing to be observed by the disciples and churches which the lord christ had not commanded ; so in their direction given unto the gentile believers for a temporary abstinence from the use of their liberty in one or two instances whereunto it did extend , they plainly intimate , that it was the avoydance of a present scandal , which might have greatly retarded the progress of the gospel , that was the reason of that direction . and in such cases it is granted , that we may in many things for a season forgo the use of our liberty . this was their way and practise , this the example which they left unto all that should follow them in the rule and guidance of the church . whence it is come to pass in after-ages , that men should think themselves wiser than they , or more careful to provide for the peace and unity of the church , we know not . but let the bounds and measures of church communion fixed in and by their example , stand unmoved , and many causes of our present divisions will be taken away . but it may be it will be offered , that the present state of things in the world , requires some alteration in , or variation from the precise example of the apostles in this matter . the due observation of the institutions of christ in such manner as the nature of of them required , was then sufficient unto the peace and unity of the churches . but primitive simplicity is now decayed amongst the most ; so that a multiplication of rules and observances is needful for the same ends . but we have shewed before , that the accommodation of church rule and communion to the degeneracy of christians or churches , or their secular engagements , is no way advantagious unto religion . let them whose duty it is , endeavour to reduce professors and profession to the primitive standard of light , humility , and holiness , and they may be ordered in all church concerns , according to the apostolical pattern . wherefore when christians unto the former plea of their readiness to observe , and do , whatsoever christ hath commanded them , do also adde their willingness to comply with whatever the apostles of christ have either by precept , or example in their own practise , commended unto them , or did do or require in the first churches , and cannot be convinced of failing to make good their profession ; we do not know whence any can derive a warranty enabling them to impose any other conditions of communion on them . the institution therefore of the lord christ , and the practise of the apostles , lye directly against the imposing of the conditions enquired about . and first to invent them , then to impose them , making them necessary to be observed , and then to judg and censure them as schismaticks , as enemies to love and peace , who do not submit unto them , looks not unlike the exercise of an unwarrantable dominion over the faith and consciences of the disciples of christ. thirdly , not only by their example and practice , but they have also doctrinally declared , what is the duty of churches , and what is the liberty of christians in this matter . the apostle paul discourseth at large hereon ; rom. . . chap. the attentive reading of those two chapters , is sufficient to determine this cause among all uninterested and unprejudiced persons . he supposeth in them , and it is the case which he exemplifies in sundry instances , that there were among christians and churches at that time , different apprehensions and observances about some things appertaining unto the worship of god : and these things were such , as had some seeming countenance of a sacred and divine authority , for such was their original institution . some in the consideration hereof , judged that they were still to be observed ; and their consciences had been long exercised in an holy subjection unto the authority of god in the observance of them . nor was there yet any express and positive law erected for their abrogation ; but the ceasing of any obligation unto their observance from their primitive institution , was to be gathered from the nature of gods oeconomy towards his church . many therefore continued to observe them , esteeming it their duty so to do . others were perswaded and satisfied that they were freed from any obligation unto the owning and observance of them . and whereas this liberty was given them by jesus christ in the gospel , they were resolved to make use of it , and not to comply with the other sort , who pressed conformity upon them in their ceremonies and modes of divine worship . so it may fall out in other instances . some may be perswaded , that such or such things may be lawful for them to observe in the worship of god ; they may be so unto them , and , as is supposed , in their own nature . on the consideration of some circumstances they may judg that it is convenient or expedient to attend unto their observance ; lastly , all coincidencies weighed , that it is necessary that so they should do ; and that others also that walk with them in the profession of the gospel should conform themselves unto their order and practice . on the other hand some there are , who because the things of the joynt-practice required , are not appointed by jesus christ , nor doth it appear unto them , that he hath given power unto any others to appoint them , do not judg it expedient , nor yet , all circumstances considered , lawful to observe them . now whereas this case answers unto that before proposed , the determination thereof given by the apostle , may safely be applyed unto this also . what rule therefore doth he give therein , which he would have attended unto , as the means for the preservation of love , peace , and unity among them ? is it that the former sort of persons , provided they be the most , or have the most power , ought to impose the practice of those things which they esteem lawful and convenient , on those who judg them not so ; when it is out of question , that they are not appointed by christ ; only it is pretended that they are not forbidden by him ? where indeed the question was about the institutions of christ , he binds up the churches precisely unto what he had received from him . but in cases of this nature , wherein a direct command of christ cannot be pleaded nor is pretended , he absolutely rejects and condemns all thoughts of such a procedure . but supposing , that differences in judgment and practice were and would be among christians , the sum of his advice is , that all offences and scandals ought to be diligently avoided ; that censuring , judging , and despisings on the account of such differences , be cast out ; that tenderness be used towards them that are weak , and nothing severely prest on them that doubt ; and for their different apprehensions and ways , they should all walk in peace , condescending unto , and bearing with one another . nothing can more evidently determine the unlawfulness of imposing on christians unscriptural conditions of communion , than do the discourses of that great apostle to this purpose . yea better it is , and more agreeable unto the mind of christ , that persons and particular churches , should be left unto different observations in sundry things relating unto sacred worship , wherein they cannot joyn with each other , nor communicate together , endeavouring in the mean time to keep the vnity of the spirit in the bond of peace ; than that they should be inforced unto an vniformity in the practice of things that have not the immediate authority of christ enstamped on them . accordingly it so fell out among them unto whom the apostle gave these directions , and that suitably unto his intention in them . for the dissenting parties , agreeing in the common faith and profession of the gospel , did yet constantly meet in distinct assemblies or churches , for the celebration of holy worship , because of the different rites wherein they did not agree . and in this posture were peace and love continued among them , untill in process of time , their differences through mutual forbearance being extinguished , they coalesced into one church state and order : and the former peace which they had in their distances , was deemed sufficient , whilst things were not measured nor regulated by secular interest or advantages . but it is a part of our present unhappiness , that such a peace among christians and particular churches , is mistaken to have an ill aspect upon the concerns of some belonging unto the church in power , honour , and revenue . but as we apprehend there is , as things are now stated among us , a plain mistake in this surmize , so if the glory of god , and the honour of the gospel were chief in our consultations about church affairs , it would be with us of no such consideration , as to hinder us from committing quietly the success and events of duty unto the providence of god. fourthly , there was also a signal vindication of the truth pleaded for , in an instance of fact among the primitive churches . there was an opinion which prevailed very early among them , about the necessary observation of easter , in the room of the jewish passeover ; for the solemn commemoration of the death and resurrection of our saviour : and it was taken for granted by most of them , that the observance hereof was countenanced , if not rendred necessary unto them , by the example of the apostles : for they generally believed that by them it was observed , and that it was their duty to accommodate themselves unto their practise ; only there was a difference about the precise time or day , which they were to solemnize , as the head and rule of their festival ; as every undue presumption hath one lameness or other accompanying it : it is truth alone which is square and steady . some therefore pleaded the example of john the apostle and evangelist , who as it was strongly asserted and testified by multitudes , kept his easter at such a time , and by such a rule , whom they thought meet to follow and imitate . others , not inferiour unto them in number or authority , opposed unto their time the example of peter , whom they affirmed ( on what grounds and reasons they know best , for they are now lost ) to have observed his easter at another time , and according unto a different rule . and it is scarcely imaginable how the contests hereabouts troubled the churches both of europe and asia ; who certainly had things more material to have exercised themselves about . the church of rome embraced that opinion , which at length prevailed over the other , and obtained a kind of catholicisme against that which was countenanced only by the authority of st. john ; as that church was alwayes wondrous happy in reducing other churches unto an acquiescency in its sentiments , as seldom wanting desire or skill dexterously to improve its manifold advantages . now this was that easter to be celebrated on the lords day only , and not by the rule of the jewish passover , on the day of the first month , what day of the week soever it fell out upon . hereon victor the bishop of that church , being confident that the truth was on his side , namely that easter was to be observed on the lords day , resolved to make it a condition of communion unto all the churches ; for otherwise he saw not how there could be either union , peace , or uniformity among them . he did not question but that he had a good foundation to build upon : for that easter was to be observed byvertue of apostolical tradition , was generally granted by all . and he took it as unquestionable upon a current and prevalent rumor , that the observation of it was confined to the lords day by the example of st. peter . hereupon he refused the communion of all that would not conform unto his resolution for the observation of easter on the lords day ; and cast out of communion all those persons and churches , who would observe any other day ; which proved to be the condition of the principal churches of asia , amongst whom the apostle john did longest con●erse . here was our present case directly exemplified , or represented so long before hand ; the success onely of this fact of his , remaineth to be enquired into . now it is known unto all what entertainment this his new rule of communion found among the churches of christ. the reproof of his precipitancy , and irregular fixing new bounds unto church communion , was famous in those days : especially the r●buke given unto him , and his practise , by one of the most holy and learned persons then living , is eminently celebrated , as consonant to truth and peace , by those who have transmitted unto us the reports of those times . he who himself first condemned others rashly , was for his so doing generally condemned by all . suppose now that any persons living at rome , and there called into communion with the church , should have had the condition thereof proposed unto them , namely that they should assent and declare , that the observation of easter by apostolical tradition was to be on the lords day only ; and upon their refusal so to do , should be excluded from communion , or on their own accords should refrain from it ; where should the guilt of this disorder and schism be charged ? and thus it fell out , not only with those who came out of asia to rome , who were not received by that diotrephes ; but also with sundry in that church its self , as blastus and others ; as what great divisions were occasioned hereby between the saxons and brittains , hath been by many declared . but in the judgment of the primitive churches , the guilt of these schisms , was to be charged on them that coyned and imposed these new rules and conditions of communion . and had they not been judged by any , the pernicious consequences of this temerarious attempt are sufficient to reflect no inconsiderable guilt upon it . neither could the whole observance its self , from first to last , ever compensate that loss of love and peace among christians , and churches , which was occasioned thereby ; nor hath the introduction of such things ever obtained any better success in the church of god. how free the churches were untill that time , after they were once delivered from the attempt of the circumcised professors to impose upon them the ceremonies of moses ; from any appearance of unwritten conditions of communion , is manifest unto all , who have looked into the monuments which remain of those times . it is very true , that sundry christians took upon them very early , the observation of sundry rites and usages in religion , whereunto they had no guidance or direction by the word of god. for as the corrupted nature of man , is prone to the invention and use of sensible present things in religion , especially where persons are not able to find satisfaction in those that are purely spiritual , requiring great intention of mind and affections in their exercise ; so were they many of them easily infected by that tincture which remained in them from the judaisme or gentilism from which they were converted . but these observances were free , and taken up by men of their own accord ; not only every church , but every person , in the most of them , as far as it appears , being left unto their own liberty . some ages it was before such things were turned into laws and canons ; and that perhaps first by hereticks , or at least under such a degeneracy , as our minds and consciences cannot be regulated by . the judgment therefore and practice of the first churches are manifest against such impositions . fifthly , upon a supposition that it should be lawful for any persons or churches to assign unscriptural conditions of their communion , it will follow , that there is no certain rule of communion amongst christians fixed and determined by christ. that this is otherwise , we have before declared , and shall now only manifest the evil consequences of such a supposition . for if it be so , no man can claim an admission into the society or communion of any church , or a participation in the ordinances of the gospel with them , by vertue of the authority of jesus christ. for notwithstanding all his pleas , of submission to his institutions , and the observation of his commands , every church may propose something , yea many things unto him , that he hath not appointed , without an admission whereof , a●d subjection thereunto , he may be justly excluded from all church priviledges among them . now this seems not consonant unto the authority that christ hath over the church , nor that honour which ought to be given unto him therein . nor on the same supposition are his laws sufficient to rule and quiet the consciences , or to provide for the edification of his disciples . now if diotrephes is blamed , for not receiving the brethren , who were recommended unto the church by the apostle , probably because they would not submit to that pre-eminence which he had obtained among them ; they will scarcely escape without reproof , who refuse those whom the lord christ commends unto them by the rules of the gospel , because they will not submit unto such new impositions as by vertue of their pre-eminence they would put upon them . and what endless perplexities they must be cast into , who have learned in these things to call him only lord and master , is apparent unto all . baptism , with a voluntary credible profession of faith , repentance and obedience unto the lord christ in his commands and institutions , is all the warranty which he hath given unto any of his disciples , to claim their admission into his churches , which are instituted and appointed to receive them , and to build them up in their faith. and if any person who produceth this warranty , and thereon desireth , according to order , the communion of any church ; if he may be excluded from it , or forbidden an entrance into it , unless it be on grounds sufficient in the judgment of charity to evince the falseness and hypocrisie of his profession , little regard is had to the authority of christ , and too much unto mens own . churches indeed may more or less insist upon the explicitness of this profession , and the evidences of its sincerity , as they find it tend to their peace and edification , with a due attendance unto the rule and example left unto them in this matter , in the gospel . and that the exercise of this power in any churches may not turn to the prejudice of any , every professor is allowed , with reference unto particular assemblies , to make his choice of the measure he will comply withal ; at least if he will make the choice of his habitation subservient unto his edification . hereby the peace and duty , both of churches and private persons are secured . and this rule of church admission and communion , furnished christians with peace , love and unity for many ages , setting aside the ruffle given them in the rashness of victor before mentioned . it was also rendred practicable and easie , by vertue of their communion as churches among themselves : for from thence , commendatory letters , supplyed the room of actual profession in th●m who having been admitted into one church , did desire the same priviledge in any other . and on this rule were persons to be received , though weak in the faith , thought it may be in some things otherwise minded than the generality of the church , though babes , and unskilful , as to degrees , in the word of truth . but this rule was alwayes attended with a proviso , that men did not contradict , or destroy their own profession by an unholy conversation : for such persons never were , nor ever are to be admitted unto the especial ordinances of the church ; and a neglect of due attendance hereunto , is that which principally hath cast us into all our confusions , and rendred the institutions of christ ineffectual . and if this warranty which the lord christ hath given unto his disciples , of claiming a participation in all the priviledges of his churches , and an admission unto a joynt-performance of all the duties required in them , may , upon the supposition of a power left to impose other conditions of communion on them , be rejected and rendred useless , all church communion is absolutely resolved into the variable wills of men. the church no doubt may judge and determine upon the laws of christ , and their due application unto particular occasions ; as whether such persons may according to them be admitted into their fellowship . to deprive churches of this litberty , is to take away their principal use and service . but to make laws of their own , the subject matter whereof shall be things not commanded by christ , & to make them the rule of admitting professed christians unto their communion , is an assumption that cannot be justified . and it is certain , that the assuming of an authority by some churches for such like impositions , is that which hath principally occasioned many to deny them so to be ; so at once to overthrow the foundation of all that authority , which in so many instances they find to be abused . and although the church of rome may prevail on weak and credulous persons , by proposing unto them an absolute acquiescency in their dictates and determinations , as the best , readiest and most facile means of satisfaction ; yet there is nothing that doth more alienate wise and conscientious persons from them , than doth that unreasonable proposal , moreover , it is highly probable that endless disputes will arise on this supposition , about what is meet and convenient , and what not , to be added unto the scripture-rules of communion . they have done so in the ages past , and continue yet so to do . nor can any man on this principle know , or probably conjecture , when he hath a firm station in the church , or an indefensable interest in the priviledges thereof . for supposing that he hath concocted the impositions of one church , on the first removal of his habitation , he may have new conditions of communion prescribed unto him . and from this perplexity nothing can relieve him , but a resolution to do in every place whereunto he may come , according to the manner of the place , beit good or bad , right or wrong . but neither hath the lord christ left his disciples at this vncertainty which the case supposeth ; nor will accept of that indifferency which is in the remedy suggested . they therefore who regulate their communion with any churches , by the firm stated law of their right and priviledge , if they are not received thereon , do not by their abstinence from it , contract the guilt of schisme or any blameable division . moreover , upon a supposition of such a liberty and power to prescribe and impose unwritten conditions of church-communion on christians , who , or what law doth , or shall prescribe bounds unto men , that they do not proceed in their prescriptions , beyond what is useful unto edification , or unto what will be really burdensome and intolerable unto churches . to say that those who claim this power may be securely trusted with it , for they will be sure not to fall into any such excesses , will scarcely give satisfaction : for besides that such a kind of power is exceedingly apt to swell and extend it self unmeasurably , the common experience of christendom lies against this suggestion . was not an excess of this kind complained of by austin of old , when yet the observation of ecclesiastical customes was much more voluntary than in after ages ; neither were they made absolutely conditions of communion , unless among a very few ? do not all protestants grant and plead that the papal church hath exceeded all bounds of moderation and sobriety herein ; so that from thence they take the principal warranty of their secession from it ? do not other churches mutually charge one another on the same account ? hath not a charge of this ex●●ss been the ball of contention in this nation ever since the reformation ? if then there be such a power in any , either the exercise of it is confined unto certain instances by some power superior unto them . or it is left absolutely , as unto all particulars whereunto it may be extended , unto their own prudence and discretion . the first will not be asserted , nor can be so , unless the instances intended can be recounted , and the confirming power be declared . if the latter be affirmed , then let them run into what excesses they please , unless they judge themselves that so they do , which is morally impossible that they should , none ought ever to complain of what they do : for there is no failure in them who attend unto their rule ; which in this case is supposed to be mens own prudence and discretion . and this was directly the state of things in the church of rome ; whence they thought it alwayes exceedingly unequal that any of their ecclesiastical laws should be called in question ; since they made them according to their own judgment , the sole rule of exercising their authority in such things . where is the certainty and stability of this rule ? is it probable that the communion and peace of all churches , and all christians , are left to be regulated by it ? and who will give assurance , that no one condition directly unlawful in it self shall be prescribed and imposed by persons enjoying this pretended power ? or who can undertake that the number of such conditions as may be countenanced by a plea of being things in their own nature indifferent , shall not be increased until they come to be such a burden and yoke , as are too heavy for the disciples of christ to bear , and unlawful for them to submit themselves unto ? may any make a judgment but themselves , who impose them , when the number of such things grows to a blameable excess ? if others may judge , at least for themselves , & their own practice , and so of what is lawful or not , it is all that is desired . if themselves are the the only judges , the case seems very hard , and our secession from the church of rome scarcely warrantable . and who sees not what endless contests and differences will ensue on these suppositions , if the whole liberty of mens judgments , and all apprehensions of duty in professors , be not swallowed up in the gulph of atheistical indifferency , as to all the concerns of outward worship . the whole of what hath been pleaded on this head , might be confirmed with the testimony of many of the learned writers of the church of england , in the defence of our secession from that of rome . but we shall not here produce them in particular . the sum of what is pleaded by them , is , that the being of the catholick church lies in essentials ; that for a particular church to disagree from all other particular churches in some extrinsecal and accidental things , is not to separate from the catholick church , so as to cease to be a church ; but still whatever church makes such extrinsecal things the necessary conditions of communion , so as to cast men out of the church , who yield not to them , is schismatical in its so doing , and the separation from it is so far from being schisme , that being cast out of that church on those terms only , returns them unto the communion of the catholick church . and nothing can be more unreasonable , than that the society imposing such conditions of communion , should be judge whether those conditions be just and equitable or no. to this purpose do they generally plead our common cause . wherefore , from what hath been discoursed , we doubt not but to affirm , that where unscriptural conditions of communion , indispensibly to be submitted unto and observed , are by any church imposed on those whom they expect or require to joyn in their fellowship , communion and order ; if they on whom they are so imposed , do thereon with-hold or withdraw themselves from the communion of that church , especially in the acts , duties and parts of worship , wherein a submission unto these conditions is exdressed either verbally or virtually , they are not thereon to be esteemed guilty of schisme ; but the whole fault of the divisions which ensue thereon , is to be charged on them who insist on the necessity of their imposition . that this is the condition of things with us at present , especially such as are ministers of the gospel , with reference unto the church of england , as it is known in its self , so it may be evidenced unto all , by an enumeration of the particulars that are required of us , if we will be comprehended in the communion and fellowship thereof . for . it is indispensibly enjoyned that we give a solemn attestation unto the liturgy , and all contained in it , by the subscription or declaration of our assent and consent thereunto ; which must be accompanied with the constant use of it in the whole worship of god. as was before observed , we dispute not now about the lawfulness of the use of liturgies , in the publick service of the church ; nor of that in particular which is established among us by the laws of the land. were it only proposed , or recommended unto ministers for the use of it in whole or in part , according as it should be found needful unto the edification of their people , there would be a great alteration in the case under consideration . and if it be pretended , that such a liberty would produce great diversity , yea and confusion in the worship of god , we can only say , that it did not so of old , when the pastors of churches were left wholly to the exercise of their own gifts and abilities in all sacred administrations . but it is the making of an assent and consent unto it , with the constant use of it , or attendance unto it , a necessary condition of all communion with the church , which at present is called into question . it will not , we suppose , be denied , but that it is so made unto us all , both ministers and people ; and that by such laws both civil and ecclesiastical , as are sufficiently severe in their penalties . for we have rules and measures of church-communion assigned unto us , by laws meerly civil . were there any colour or pretence of denying this to be so , we should proceed no farther in this instance ; but things are evidently and openly with us as here laid down . now this condition of communion is unscriptural ; and the making of it to be such a condition , is without warranty or countenance from the word of god , or the practice of the apostolical and primitive churches . that there are no footsteps of any liturgy , or prescribed forms for the administration of all church-ordinances to be imposed on the the disciples of christ in their assemblies , to be found in the scripture , no intimation of any such thing , no direction about it , no command for it , will , we suppose , be acknowledged . commanded indeed we are to make prayers and supplications for all sorts of men in our assemblies , to instruct , lead , guide , and feed the flock of christ , to administer the holy ordinances instituted by him , and to do all these things decently and in order . the apostles also describing the work of the ministry in their own attendance unto it , affirm that they would give themselves continually unto prayer and the ministry of the word . but that all these things should be done ( the preaching of the word only excepted ) in and by the use or reading of a liturgy , and the prescribed forms of it , without variation or receding from the words and syllables of it in any thing , that the scripture is utterly silent of . if any one be otherwise minded , it is incumbent on him to produce instances unto his purpose . but withall he must remember , that in this case it is required not only to produce a warranty from the scripture for the use of such forms or liturgies , but also that rules are given therein , enabling churches to make the constant attendance unto them , to be a necessary condition of their communion . if this be not done , nothing is offered unto the case as at present stated . and whatever confidence may be made use of herein , we know that nothing unto this purpose can be thence produced . it is pleaded indeed that our saviour himself composed a form of prayer , and prescribed it unto his disciples : but it is not proved that he enjoyned them the constant use of it in their assemblies , nor that they did so use it , nor that the repetition of it should be a condition of communion in them , though the owning of it as by him proposed , and for the ends by him designed , may justly be made so ; least of all is it , or can it be proved , that any rule or just encouragement can hence be taken for other men , who are neither jesus christ nor his apostles , but weak and fallible as our selves , to compose entire liturgies , and impose the necessary use of them in all the worship of the church . neither is there the least countenance to be obtained unto such impositions , from the practise or example of the first churches . liturgies themselves were an invention of after-ages , and the use of them now enquired after of a much later date . for those which pretend unto apostolical antiquity , have long since been convicted to be spurious and feigned : nor is there scarce any learned man who hath the confidence to assert them to be genuine . and on a supposition that so they are , no tollerable reason can be given why the use of them should be neglected , and such others taken up as are of a most uncertain original . the first condition therefore of communion proposed unto us , is not only unscriptural , which is sufficient unto our present argument , but also destitute of any ancient example or usuage among the churches of christ , to give countenance unto it . this if we admit not of , if we attend not unto , we are not only refused communion in other things , but also excommunicated , or cast out of the whole communion of the church , as many are at this day ; yea some are so , not only for refusing compliance with the whole of it in general ; but for not observing every particular direction belonging unto it ( as might be manifested in instances ) of no great importance . if therefore any divisions or schismes do ensue among us on this account ; that some indispensibly require an assent and consent unto the liturgy , and all things contained in it , as the condition of compleat church-communion , or a necessary attendance on the whole religious worship thereby performed , and therein prescribed , which others refuse to admit of as such , and thereon forbear the communion proposed unto them , it is evident from the rules laid down , where the guilt of them is to be charged . and we do not discourse of what any may do among themselves , judging it meet for their edification , nor of what a civil law may constitute with respect unto publick places , employments and preferments , but only where lies the lin , and evil , that attends divisions arising on these impositions , and which , by their removal , would be taken away . and there seems to be an aggravation of this disorder , in that not only all men are refused communion , who will not submit unto these terms of it ; but also they are sought out and exposed unto severe penalties , if they will not admit of them , though expresly contrary to their consciences and perswasions . . canonical submission unto the present ecclesiastical government of the church , and the administration of the discipline thereof , in their hands by whom the power of it is possessed , with an acquiescency therein , are to the same purpose required of us , and expected from us . who these are , and what are the wayes and means of their administrations , we shall not repeat , as unwilling to give offence unto any . we cannot but know how , and in what sense these things are proposed unto us , and what is expected from us thereon . neither dare we give another sense of them in our minds , than what we judge to be the sense and intention of them who require our submission and obedience unto them . it is not certainly their design nor mind , that we should look on the offices of the church as unwarrantable , and on their rule as inconvenient , so as to endeavour a reformation in the one , and of the other . it is such a conformity they intend , as whereby we do , virtually at least , declare our approbation of all these things in the church , and our acquiescency in them . neither can we be admitted to put in any exception , nor discharge our consciences by a plain declaration of what we dislike or dissent from , or in what sense we can submit unto any of these things . we take it therefore for granted , that in the conformity required of us , we must cordially and sincerely approve the p●esent ecclesiastical government , and the administration of church-discipline thereby . for it is the profession of our acceptance of it , as proposed unto us ; and if we acquiesce not therein , but express an uneasiness under it , we do it at the hazard of the reputation of our sincerity and honesty in conforming . now this condition of communion with the church of england , is also unscriptural ; and consequently unlawful to be made so . this is by many now plainly acknowledged : for they say there is no government determined in the scripture . but this now in force amongst us , is erected by the authority of the magistrate , who hath supream power in things ecclesiastical : and on that ground a lawful government they plead it to be , and lawful to be exercised , and so also by others to be submitted to . but we have now sundry times declared that this is not our present question . we enquire not whether it be lawful or no , or on what account it may be so esteemed , or how far it may be submitted unto , or wherein : but we say the professed acknowledging of it with submission unto it , as the government of the church , is required of us as a necessary condition of our communion . if they are not so give us liberty to declare our sense concerning it , without prejudice . and if it be so , then may we refuse this condition , as unscrptural . for in the case of conformity , there is not only a submission to the government required , but expresly ( as was said ) an approbation of it , that it is such as it ought to be . for in religious things our practise declares a cordial approbation ; as being a part of our profession , wherein we ought to be sincere . some again make some pleas , that bishops , and some government by them , are appointed by the apostles ; and therefore a submission unto them may be justly required as a condition of communion . for we will not now dispute , but that whatever is so appointed ▪ may be so required ; although we believe that every particular instance of this nature , is not rigidly to be insisted on , if it belong not unto the essentials of the church , and it be dubious to some whether it be so appointed or no. but yet neither doth an admittance of this plea , give us any relief in this matter . for suppose it should or might be proved , that there ought to be , according to the mind of christ in all churches , bishops with a preeminence above presbyters in order or degree ; and that the rule of the church doth principally belong unto them that are so ; yet will not this concession bear an application to the present question , so as to afford us any relief . for the granting of things so dubious and questionable , can never give them such an evidence of truth and firmitude in the church , as to warrant the making of them necessary conditions of communion unto all christians . neither doth it follow from any thing that pretendeth to fall under scripture-proof , that such bishops should be diocesan ; that they should depend on archbishops over them ; that they should assume the whole power of church-rule and discipline into their hands ; that they should administer it by chancellors , archdeacons , commissaries , and the like ; that this should be done by presentments , or indictments , citations , processes , litigious pleadings , after the manner of secular or civil courts , to the exclusion of that rule and discipline which the gospel directs unto , with the management of it in love and brotherly compassion in the name and by the spirit of our lord jesus christ. but these things we shall not in particular insist upon , for the reason before given . this we must say , that take the whole of the government , and the administration thereof together , which by the conformity required of us we must testifie our approbation of , and acquiescence in , or we deal hypocritically with them that require it of us ; and we know it to be so far unscriptural , as that an acknowledgment of it , and submission unto it , cannot duly and justly be made a necessary condition of communion unto us . it may be it will be said , that submission unto the government of the church , is not so much a condition of communion with it , as it is that wherein our communion it self with it , doth consist ; and it is but a fancy to think of communion with a church without it . but this is otherwise ; as appears in those churches where all rule and government being left in the hand of the civil magistrate , there communion is meerly spiritual in the administration of evangelical ordinances . and might but that be admitted , which , nature , reason , the law of the christian faith , and gospel-obedience , do require , namely , that church-fellowship and communion be built upon mens own judgment and choyce ; and this would go a great way towards the pacification of our differences . but if this be so , and that all church-communion consists in submission to the government of it , or at least that it doth so principally , it becomes them by whom it is owned and avowed so to do , to take care , that , that government be derived from the authority of christ , and administred according to his mind , or all church communion , properly so called , will be overthrown . thirdly , we are required to use and observe the ceremonies in worship which the present church hath appointed , or doth use and observe . this also is made a necessary condition of communion unto us . for many are at this day actually cast out of all communion for not observing of them . some are so proceeded against for not observing of holy dayes ; some for not kneeling at the sacrament of the lords supper ▪ some for not using the sign of the cross in baptism ; and what would become of ministers that should neglect or omit to wear the surplice in sacred administrations , is easie to conjecture . but these things are all of them unwritten and unscriptural . great and many indeed have been the disputes of learned men , to prove that although they have no divine institution , nor yet example of apostolical or primitive practise , yet that they may be lawfully used for decency and order in the worship of god. whether they have evinced what they aimed at , is as yet undetermined . but supposing in this case all to be as they would pretend , and plead that it should be , yet because they are all granted to be arbitrary inventions of men , and very few of those who make use of them are agreed what is their proper use and signification , or whether they have any or no , they are altogether unmeet to be made a necessary condition of communion . for enquiry may be made , on what warranty , or by what rule they may be appointed so to be ? those who preside in , and over the churches of christ , do so in his name , and by his authority . and therefore they can impose nothing on them as a condition of their communion together , but what his name is upon , or what they have his authority for : and it will be dangerous to set his seal unto our own appointments . for what men think meet to do themselves in the matters of the house of god and his worship , it may be measured and accepted with him according to their light and design . but for what they impose on others , and that under no less penalty than the deprivation of the outward administration of all the priviledges procured for them by jesus christ , they ought to have his warrant and authority for . and their zeal is to be bewailed , who not only cast men out of all church communion , so far as in them lyeth , for a refusal to observe those voluntarily imposed ceremonies in sacred worship , but also prosecute them with outward force to the ruine of them and their families ; and we cannot but wonder that any should as yet think meet to make use of prisons , and the destruction of men thereby , as an appendix of their ecclesiastical discipline , exercised in the highest severity , on no greater occasions than the omission of the observance of these ceremonies . whether such proceedings are measured by present inte●est , or the due consideration of what will be pleasing to the lord jesus christ at the last day , is not difficult to determine . fourthly , as we are ministers there is in some cases required of us under the same penalty , an oath of canonical obedience . we need not labour to prove this to be unscriptural ; nor , to avoid provocations , shall at present declare the rise , nature and use of it , with the fierce digladiations that have formerly been about it . we can look upon it no otherwise ▪ but as that which is contrary to the liberty , and unworthy of the office of a minister of the gospel . we know not any thing else which is required of us unto the end mentioned , unless it be of some a subscription unto the articles of religion . and this , because the scripture enjoyns unto all a consent unto sound doctrine , and a form of wholsome words , may be admitted so far as those articles concern only points of faith ; but whereas there is annexed unto them , and enjoyned with other things , an approbation of all those instances of conditions of communion , before insisted on , a subscription unto the whole becomes of the same nature with the things themselves therein approved of . these are the conditions of communion with the church of england , which are proposed unto us , and which we are indispensibly to submit unto ▪ if we intend to be partakers thereof ; and these are all which we know , of that nature . that any of these are in particular prescribed in the word of god , much less that they can derive any warranty from thence to be made necessary conditions of church-communion , will not we suppose be pretended by any . if therefore any divisions do ensue on the refusal of some to admit of these conditions , the guilt of them cannot by any rule of scripture , or from any example of the first churches , be charged on them who make that refusal . other groundless accusations and charges we value not ; for this is but mans day , the judgment whereof we neither stand nor fall unto . yea , we esteem our selves obliged , in all peaceableness and sobriety to bear witness against such impositions , and unto that liberty wherewith the lord christ hath made his churches and disciples free . and if once things were come unto that state , that men would assign no other terms of church communion , than what christ hath appointed , it would quickly appear where the guilt of our divisions would remain , if any such divisions would yet remain . but so long as there is a desire to make the wills and wisdomes of some men , fallible even as others , the rule and measure of obedidience in spiritual things , an end of strife and contention among christians , will be expected in vain . and this we say , with hearts in some measure sensible , and pained , to see the body of christ torn in pieces by the lusts , passions , and carnal interests of men . could we contribute any thing to the healing of the wounds and ruptures that are amongst christians , provided it may have a consistency with the mind of christ , aud the duty we owe unto him , ( as indeed nothing else will really contribute any thing thereunto ) we should with all readiness and faithfulness give up our best endeavours therein . and where we can do nothing else , we hope we shall bear with patience those disdainful reproaches which the pride of men blown up by a confluence of secular perishing advantages , prompts them to pour out upon us , for our non-compliance with their impositions . secondly , by the conformity required of us , we must consent unto the omission of sundry duties , which are made so unto us by the command and appointment of jesus christ. if we are at any time hindred in the discharge of any necessary duty by others , we have somwhat to plead in our own excuse : but if we our selves voluntarily consent to the neglect or omission of them , we cannot avoyd the guilt of sin . and the worst way whereby such a consent may be expressed , is by compact and agreement with others ; as though it were in our power to bargain with other men , what duties we will observe , a●d what we will omit in the worship of god. now in the conformity required of us , we are to give this consent , and that as it were by compact and agreement , which deprives us of all pretence of excuse in our omissions . it is no time afterward to plead that we would discharge such duties , were we not hindred or forbidden . we have our selves antecedently and voluntarily renounced a concern in such forbidden duties . for no man can honestly conform , but it is with a declared resolution to accept of all the terms and consequents of it , with an approbation of them . under this notion it is , that we look on conformity ; and what others apprehend thereby , or understand therein , who seem to press men to conform unto what they do not approve , we know not . if then there be any omission of known duties inseparably accompanying our conformity , that thereby we solemnly consent unto . this therefore we are obliged to refuse , because without sin in the voluntary neglect and omission of duty , we cannot comply with it ; which therefore can be no schism in us , nor what might in any way render us blameable . the lord christ hath prescribed no such law of vnity and peace unto his churches , as that his disciples should be bound constantly to neglect any known duty , which they owe to himself for their sakes . nor do his institutions interfere , that the observance of any one , should exclude a due attendance unto another . neither doth he by his commands , bring any one into a necessity of doing that which is evil , or of omitting any thing that is required of him in the way of duty . however therefore we value church-peace and union , we dare not purchase it , by an abrenunciation of any duty we owe to jesus christ , nor would an agreement procured on such terms be of any use unto us , or of advantage to the church its self . wherefore that complyance in church communion which would be obstructive of any necessary dutyes , is not by the lord christ enjoyned us , and therefore its omission cannot be culpable in us , but it would its self be our sin : especially would it be thus , where the duties so to be omitted , are such as are incumbent on us , by virtue of especial office , wherein we are peculiarly required to be faithful . it remaineth therefore only ▪ that we declare wherein we should by conformity engage unto the omission of such duties as are indispensibly required of us . and this we shall do in some few instances . ( ) every minister of the gospel hath by the appointment of jesus christ , the whole immediate care of the flock , whereof he is overseer , committed unto him . that no part hereof which belongs unto their edification is exempted from him , the charge that is given unto him , and the account which will be expected from him , do sufficiently evidence . for as ministers are called overseers , rulers , guides , pastors , and the like ; so are they commanded to feed the flock , to take the oversight of it , and to rule the house of god , a discharge of all which must come into their account . nor is there any word spoken in the whole scripture , relating to the rule and government of the church , which is not spoken principally with respect unto them . nor is there the least intimation of an exemption of any part of the discipline of the gospel , from their office or care. if it be pretended that there is , let the places be produced wherein such an exemption is made , or any instances of it among the first churches , and they shall be considered ; for hitherto no such thing hath been attempted , that we know of . nor is it at all concluded , from the plea , that some are appointed unto a superior degree above others in the rule of the church . for a man may have the whole rule of his flock committed unto him , although he should be obliged to give an account unto others of his discharge thereof . it is therefore the duty of all ministers of the gospel , not only to to teach , instruct and preach to their flocks , but to go before them also in rule and government , and in the exercise of the spiritual discipline appointed in the gospel , in the order wherein it is appointed for their edification . the keys of the kingdome of heaven are committed unto them , or they are not : if they are not , by what authority do they take upon them to open and shut in the house of god , in ministerial teaching , and authoritative administration of sacred ordinances ? for these things belong unto the authority which is given by christ under the metaphorical expression of the keys of the kingdom of heaven ; the reason of the allusion and its application , being obvious . and if these are not received by any , they are usurpers , if they undertake to administer unto the church authoritatively in the name of jesus christ. if they are given or granted unto them , how may it be made to appear that they are so , for the ends mentioned only , but not for the rule and government of the church , which also belongs unto them ? where is the exception in the grant made to them ? where are the limits assigned unto their power , that they shall exercise it in some concerns of the kingdom of heaven , but not in others ? and whereas the greatest and most necessary parts of this power , such as are ministerial teaching , and the administration of the sacraments , are confessedly committed unto them , how comes it to pass that the less should be reserved from them ? for whereas the former are necessary to the very being of the church , the latter are esteemed by some scarcely to belong unto it . to say that bishops only receive these keys , and commit or lend the use of them to others , for such ends and purposes as they are pleased to limit , is both forreign to the scripture , and destructive of all ministerial power . and if ministers are not the ministers of christ , but of men ; if they have not their authority from him , but from others ; if that may be parcelled out unto them which they have from him , at the pleasure of any over them , there needs not much contending about them or their office. besides , the relation of these things one to another is such , as that if they are absolutely separated , their efficacy unto edification will be exceedingly impaired , if not destroyed . if those who have the dispensation of the word committed unto them , have not liberty and authority ; if it be not part of their office , duty , to watch over them unto whom it is dispensed , and that accompanyed with spiritual weapons , mighty through god , towards the fulfilling of the obedience of some , and the revenging of disobedience in others ; if they have no power to judge , admonish or censure them that walk unanswerably to the doctrine of the gospel preached unto them , and whose profession they have taken upon them ; they will be discouraged in the pursuit of their work , and the word it self be deprived of an helpful means appointed by christ himself to farther its efficacy . and those who shall content themselves with the preaching of the word only , without an enquiry after its success in the minds and lives of them that are committed to their charge , by virtue of that care and authoritative inspection which indeed belongs to their office , will find that as they do discharge but one part of their duty , so they will grow cold and languid therein also . and when there hath been better success , as there hath , where some against their wills have been hindred by power from the exercise of the charge laid on them by christ in this matter , making up as they were able by private solicitude and perswasion , what they were excluded from attending unto in publick ministerial acts , it hath been an effect of especial favour from god , not to be ordinarily expected on the account of any rule . and thence it is , that for the most part things openly and visibly do fall out otherwise ; the people being little reformed in their lives , and preachers waxing cold and formal in their work . and if the censures of the church , are administred by them who preach not the word unto the people , they will be weak and enervous as unto any influence on the consciences of men. their minds indeed may be affected by them , so far as they are attended with outward penalties ; but how little this tends unto the promotion of holiness , or the reformation of mens lives , experience doth abundantly testifie . church discipline and censures are appointed merely and solely , to second , confirm , and establish the word , and to vindicate it from abuse and contempt , as expressing the sense that jesus christ hath of them by whom it is received , and of them by whom it is despised . and it is the word alone which gives authority unto discipline and censures . where therefore they are so separated , as that those by whom the word is administred , are excluded from an interest in the exercise of discipline ; and those unto whom the administration of discipline is committed , are such as neither do , nor for the most part ought to preach the word , it cannot be , but that the efficacy and success of them both will be impeded . it is so also as to the administration of the sacraments , especially that of the supper of the lord. these are the principal mysteries of our religion , as to its external form and administration ; the sacred rites whereby all the grace , mercy , and priviledges of the gospel are sealed and confirmed unto them who are in a due manner made partakers of them . about them therefore , and their orderly administration , did the primitive church alwayes use their utmost care and diligence : and these in an especial manner did they make use of , with respect unto them , to whom they were to be communicated . for they feared , partly , lest men should be made partakers of them to their disadvantage , being not so qualified , as to receive them to their benefit ; as knowing , that where persons through their own defaults , obtain not spiritual profit by them , they are in no small danger of having them turned into a snare ; and partly , that these holy and sacred institutions themselves might neither be prophaned , contaminated , nor exposed unto contempt . hence , of those who gave up their names unto the church , and took upon them the profession of the gospel , the greatest part were continued for a long season under their care and inspection , but were not admitted into the society of the church in those ordinances , until upon good trial they were approved . and if any one after his admittance , was found to walk unanswerably unto his profession , or to fall into any known sin , whence offence did ensue among the faithful , he was immediately dealt withal in the discipline of the church ; and in case of impenitency , separated from the congregation . nor did the guides or pastors of the churches think they had any greater trust committed unto them , than in this , that they should use their utmost care and diligence , that persons unmeet and unworthy might not be admitted into that church-relation , wherein they should have a right to approach unto the table of the lord ; and to remove from thence , such as had demeaned themselves unworthy of that communion . this they looked on as belonging unto their ministerial office , and as a duty required of them in the discharge thereof , by jesus christ. and herein they had sufficient direction , both in the rule of the word , as also in the nature of the office committed unto them , and of the work wherewith they were intrusted , for all ministers are stewards of the mysteries of christ , of whom it is required that they should be faithful . now as it belongs unto a faithful steward to distribute unto the houshold of his lord the provision which he hath made for them , and allows unto them , in due season ; so also to keep off those from partaking in them , who without his masters order and warrant , would intrude themselves into his family , and unjustly possess themselves of the priviledges of it . in these things doth the faithfulness of a steward consist . and the same is required in ministers of the gospel , with respect unto the houshold of their lord and master , and the provision that he hath made for it . these therefore being undeniably parts of of the duty of faithful pastors or ministers , it is evident how many of them we must solemnly renounce a concernment in , upon a compliance with the conformity , in matter and manner , required of us . neither are these duties such as are of light importance ; or such as may be omitted without any detriment unto the souls of men . the glory of christ , the honour of the gospel , the purity of the church , and its edification , are greatly concerned in them . and they in whose minds a neglect of these things is countenanced by their attendance unto some outward forms and appearances of order , have scarcely considered him aright , with whom they have to do . some therefore of these duties we shall instance in . first , it is the duty of all faithful ministers of the gospel , to consider aright who are so admitted into the church , as to obtain a right thereby unto a participation of all its holy ordinances . take care they must , that none who have that right granted them by the law of christ , be discouraged or excluded ; nor any altogether unworthy admitted . and hereunto , as it is generally acknowledged , a credible profession of repentance , faith and obedience , that is of those which are sincere and saving , is required . to neglect an enquiry after these things , in those that are to be admitted unto the table of the lord , is to prostitute the holy ordinances of the gospel unto contempt and abuse ; and to run cross to the constant practice of the church in all ages , even under its greatest degeneracy . and the right discharge of this duty , if we may be allowed to be in earnest in spiritual things ; if it be believed , that it is internal grace and holiness , for the sake whereof , all outward administrations are instituted , and celebrated ; is of great weight and importance to the souls of men . for on the part of persons to be admitted , if they are openly and visibly unworthy , what do we thereby , but what lies in us , to destroy their souls ? it cannot be , but that their hardning and impenitency in sin , will be hazarded thereby . for whereas they have granted unto them the most solemn pledge of the lord christ's acceptance of them , and of his approbation of their state towards god , that the church is authorized to give ; what reason have they to think that their condition is not secure , or to attend unto the doctrine of the church , ●ressing them to look after a change and relinquishment of it ? for although the administration of the sealing ordinances doth not absolutely set the approbation of christ unto every individual person made partaker of them ; yet it doth absolutely do so to the profession which they make . they witness in the name of christ , his approbation of it , and therewithal of all persons according to their real interest in it , and answering of it . but those who in no considerable instances do answer this profession , can obtain nothing unto themselves but an occasion of hardning , and rendring them secure in a state of impenitency . for tell men whilst you please of the necessity of conversion to god , of reformation and a holy life , yet if in the course of their vnholiness , you confirm unto them the love of christ , and give them pledges of their salvation by him , they will not much regard your other exhortations . and thence it is come to pass in the world , that the conformity ( worth that we contend about ten thousand times over ) which ought to be between the preaching of the word , the adninistration of the sacraments , and the lives of them who are partakers of them , is for the most part lost . the word still declares , that without regeneration , without saving faith , repentance and obedience , none can enter into the kingdom of god. in the adninistration of the other ordinances , there is an abatement made of this rigorous determination , and men have their salvation assured unto them without a credible profession , yea , or a pretence of these qualifications : and the lives of the most who live in the enjoyment of these things , seem to declare , that they neither believe the one , nor much regard the other . in the mean time , the church it self , as to its purity , and the holiness of its communion , is dammaged by the neglect of a careful inspection into this duty : for it cannot be , but that ignorance , worldliness , and prophaneness will spread themselves as a leprosie over such a church ; whence their communion will be of very little use and advantage unto believers . and hereby do churches , which should be the glory of christ , by their expression of the purity , holiness and excellency of his person and doctrine , become the principal means and occasions of his dishonour in the world ; and he that shall read that christ loved his church , and gave himself ▪ for it , that he might sanctifie and cleanse it with the washing of water by the word ; that he might present it unto him self a glorious church , not having spot or wrinkle , or any such thing , but that it should be holy and without blemish ; will be much to seek after the effects of this design of christ in his love and death , if he measure them by what appears in churches under the power and influence of this neglect . nor do those who plead for the continuance of things in such a state without reformation , sufficiently consider the representation that the lord christ made of himself , when he was about to deal with his churches , some of which were overtaken with carelesness and negligence in this matter : and yet hath he therein laid down a rule , as to what kind of proceedings particular churches are to expect from him in all generations . and it is a matter of no small amazement , that any churches dare approve and applaud themselves in such a state of impurity and defection , as is evidently condemned by him , in those primitive patterns . do men think he is changed , or that he will approve in them , what he judged and condemned in others ? or do they suppose he minds these things no more ; and because he is unseen , that he seeth not ; but we shall all find at length that he is the same yesterday , to day , and for ever ; and that as the judge of all , he stands at the door . now this duty , by conformity we renounce a concernment in , so as to attend unto it , by virtue of ministerial authority ; whence the guilt of all the evil consequents thereof before mentioned , must fall on us . for it is known , that a meer shadow of the work of this duty , and not so much as a shadow of authority for it , would be left unto us : for what is allowed in case of a sudden emergency , upon an offence taken by the whole congregation at the wickedness of any , ( which is instructed beforehand , that this ought to be no matter of offence unto them ) as it may be it cannot be proved ever to have been observed in any one instance , so the allowed exercise of it would yield no relief in this case . and if any one should extend the rule beyond the interpretation that is put upon it by the present current administration of church-discipline , there is no great question to be made what entertainment he would meet withal for his so doing . and it is to no purpose to come into the church , as it were on purpose to go out again . and if instead of dealing with the souls and consciences of men , in the name and authority of christ , as stewards of his mysteries , any can content themselves , to be informers of crimes unto others , we desire their pardon , if we cannot comply with them therein . and this is the sum of what at present we are pleading about . it is the duty of ministers of particular churches , to judge and take care concerning the fitness of them , according unto the rules of the gospel , and the nature of the duty required of them , who are to be admitted into the fellowship of the church , and thereby unto a participation of all the holy ordinances thereof . this charge the lord christ hath committed unto them , and hereof will require an account from them . upon the neglect , or right discharge of this duty , consequents of great moment do depend ; yea the due attendance unto it , hath a great influence into the preservation of the being of the church , and is the hinge whereon the well-being of it doth turn . but the power of exercising ministerial authority in a just attendance unto this duty , we must renounce in our conformity , if we should submit thereunto . for we have shewed before , that after we have conformed , we can pretend no excuse from what is enjoyned us , or forbidden unto us by virtue thereof , all being founded in our own voluntary act and consent . hence the guilt of this omission must wholly fall on us , which we are not willing to undergo . there are we know many objections raised against the committing of this power and trust unto the ministers of particular congregations . great inconveniences are pretended as the consequents of it . the ignorance and unfitness of most ministers for the discharge of such a trust , if it should be committed unto them , the arbitrariness and partiality which probably others will exercise therein , the yoke that will be brought on the people thereby , and disorder in the whole , are usually pleaded to this purpose , and insisted on . but . this trust is committed unto some or other by christ himself , and it is necessary that so it should be . never did he appoint , nor is it meet , nor was it ever practised in the primitive church , that every one should at his pleasure , on his own presumptions , intrude himself into a participation of the holy things of the house of god. the consideration of mens habitations , with their age , and the like , are of no consideration with respect unto any rule of the gospel . either therefore it must be left unto the pleasure and will of every man , be he never so ignorant , wicked or profligate , to impose himself on the communion of any church of christ , or there must be a judgment in the church , concerning them who are to be admitted unto their communion . . from the first planting of christian religion , those who preached the gospel unto the conversion of the souls of men ; were principally intrusted with this power , and it was their duty to gather them who were so converted , into that church-order and fellowship wherein they might partake of the sacred mysteries , or solemn ordinances of the christian worship . and this course of proceeding continued uninterrupted , with some little variation in the manner of the exercise of this power and duty , until corruption had spread it self over the face of the whole professing church in the world : but still a shadow and resemblance of it was retained , and in the papal church it self to this day , particular confessors are esteemed competent judges of the meetness of their penitents for an admission unto the sacraments of their church . and who shall now be esteemed more meet for the discharge of this duty , than those who succeed in the office and work of preaching the word , whereby men are prepared for church-society ? and as it is a thing utterly unheard of in antiquity , that those who dispensed the word unto the illumination and conversion of men , should not have the power of their disposal as to their being added to the church , or suspended for a time , as there was occasion ; so it is as uncouth , that those who now sustain the same place and office unto the several congregations attending on their ministry , should be deprived of it . . if there be that ignorance and disability in ministers , as is pretended , the blame of it reflects on them by whom they are made . and we are not obliged to accommodate any of the wayes or truths of christ unto the sins and ignorance of men . and if they are insufficient for this work , how come they to be so sufficient for that which is greater , namely to divide the word aright unto all their hearers ? but we speak of such ministers as are competently qualified according to the rule of the gospel , for the discharge of their office ; and no other ought there to be . and such there are , blessed be god , through the watchful care of our lord jesus christ over his church , and his supplies of the gifts of his spirit unto them . and such as these know it is their duty to study , meditate , pray , ask counsel and advice of others , perhaps of more wisdom and experience than themselves , that they may know how in all things to behave themselves in the house of god. nor will god be wanting unto them who in sincerity seek direction from him , for the discharge of any duty which he calls them unto . other security of regular , orderly , and useful proceedings in this matter , christ hath not given us ; nor do we need : for the due observance of his appointments , will not fail the attaining of his ends ; which ought to be ours also . . the judgment and acting of the church-officers in the admission of persons into the compleat society of the faithful , is not arbitrary , as is pretended . they have the rule of the scripture , which they are diligently to attend unto . this is the entire rule which the lord christ hath left unto his church , both for their doctrine and discipline : whatever is beyond this , or beside it , is not his , nor owned by him . what is not done according to this rule , is of no force in the consciences of men , though it may stand , until lawfully recalled , for the preservation of outward order . and whatever arbitrariness may be supposed , in making a judgment upon the rule of the word , or in the application of its rule unto the present case , it must abide in some or other . and who shall be thought more meet , or able to make a right determination thereon , than those whose duty it is , and who have the advantage to be acquainted with all circumstances belonging to the case proposed . besides , there is the judgment of the church , or the congregation it self , which is greatly to be regarded . even in the church of england a suspension of any from the lords supper , is allowed unto the curate , upon the offence of the congregation ; which is a sufficient evidence , that a judgment in this case is owned to be their due : for none can take offence , but upon a judgment of the matter at which he is offended ; nor in this case , without a right to determine that some offences ought to debar persons from a participation of the holy ordinances ; as also what those offences are . this therefore is to be considered as an aid and assistance unto ministers in the discharge of their duty . it is the church into whose communion persons are to be admitted . and although it be no way necessary , that determinations in this case should be always made by suffrage , or a plurality of votes in the body of the church ; yet if the sense or mind of the congregation may be known , or is so , ( upon the enquiry that ought to be made unto that purpose ) that any persons are unmeet for their communion , it is not convenient they should be received ; nor will their admission in this case be of any advantage to themselves or the church . the light of reason , and the fundamental constitutive principles of all free societies , such as the church is , ascribe this liberty unto it ; and the primitive church practised accordingly : so also is the judgment and desire of the congregation to be considered in the admission of any , if they are made known to the guides of it . for it is expected from them , they should confirm their love unto them without dissimulation , as members of the same body ; and therefore in their approbation of what is done , their rulers have light and encouragement in their own duty . besides , there is appointed , and ought to be preserved a communion among churches themselves : by virtue hereof , they are not only to make use of mutual aid , advice and counsel , antecedently unto a actings of importance ; but each particular church is upon just demand to give an account unto other churches of what they do in the administration of the ordinances of the gospel among them ; and if in any thing it hath mistaken or miscarried , to rectifie them upon their advice and judgment . and it were easie to manifest how through these means and advantages , the edification of the church , and the liberty of christians , is sufficiently secured , in that discharge of duty which is required in the pastors of the churches , about the admission of persons unto a participation of holy ordinances in them . . this duty therefore , must either be wholly neglected , which will unavoidably tend to the corrupting and debauching of all churches , and in the end unto their ruine ; or it must be attended unto by each particular church under the conduct of their guides and rulers ; or some others must take it upon themselves . what hath been the issue of a supposal , that it may be discharged in the latter way , is too well known , to be insisted on : for whilst those who undertake the exercise of church-power , are such as do not dispense the word , or preach it unto them , towards whom it is to be exercised , but are strangers unto their spiritual state , and all the circumstances of it ; whilst they have no way to act or exercise their presumed authority , but by citations , processes , informations and penalties , according to the manner of secular courts of judicature in causes civil and criminal ; and whilst the administration of it is committed unto men , utterly unacquainted with , and inconcerned in the discipline of the gospel , or the preservation of the church of christ in purity and order ; and whilst herein , many , the most , or all of them who are so employed , have thereby outward emoluments and advantages , which they do principally regard ; the due and proper care of the right order of the churches , unto the glory of christ , and their own edification , is utterly omitted and lost . it is true , many think this the only decent , useful and expedient way for the government of the church , and think it wondrous unreasonable that others will not submit thereunto , and acquiesce therein . but what would they have us do ? or what is it that they would perswade us unto ? is it that this kind of rule in and over the church , hath institution given it in the scripture , or countenance from apostolieal practice ? both they and we know , that no pretence of any such plea can be made : is it , that the first churches after the apostles , or the primitive church , did find such a kind of rule to be necessary , and therefore erected it among themselves ? there is nothing more remote from truth . would they perswade us , that as ministers of the gospel , and such as have , or may have the care of particular churches committed unto us , that we have no such concernment in these things , but what we may solemnly renounce , and leave them wholly to the mannagement of others ? we are not able to believe them . the charge that is given unto us , the account that will be required of us , the nature of the office we are called unto , continually testifie other things unto us . wherefore we dare not voluntarily engage into the neglect or omission of this duty , which christ requireth at our hands , and of whose neglect we see so many sad consequents and effects . the lord christ , we know hath the same thoughts , and makes the same judgment of his churches , as he did of old , when he made a solemn revelation and declaration of them : and then we find that he charged the failings , neglects , and miscarriages of the churches principally upon the angels or ministers of them . and we would not willingly by our neglect , render our selves obnoxious unto his displeasure , nor betray the churches whereunto we do relate , unto his just indignation , for their declension from the purity of his institutions , and the vigour of that faith and love , which they had professed . we should moreover by the conformity required of us , and according to the terms on which it is proposed , engage our selves against the exercise of our ministerial office and power , with respect unto them who are already members of particular churches . for this we carry along with us , that by conforming we voluntarily consent unto the whole state of conformity , and unto all that we are to do , or not to do , by the law thereof . now it is not to be expected , that all who are duly initiated or joyned unto any church , shall always walk blameless according unto the evangelical rule of obedience , without giving offence unto others . the state of the church , is not like to be so blessed in this world , that all who belong unto it should be constantly and perpetually inoffensive . this indeed is the duty of all , but it will fall out otherwise . it did so amongst the primitive churches of old , and is not therefore otherwise to be expected amongst us , on whom the ends of the world are come , and who are even pressed with the decayes and ruines of it . many hypocrites may obtain an admission into church societies , by the strictest rules that any can proceed upon therein : and these after they have known and professed the wayes of righteousness , may , and often do turn aside from the holy commandment delivered unto them , and fall again into the polutions of the world . many good men , and really sincere believers , may through the power of temptations , be surprized into faults and sins , scandalous to the gospel , and offensive to the whole congregation , whereof they are members . hath the lord christ appointed no relief in and for his churches in such cases ; no way whereby they may clear themselves from a participation in such impieties , or deliver themselves from being looked on as those who give countenance unto them , as they who continue in this communion may and ought to be ; no power whereby they may put forth from among them , the old leaven which would otherwise infect the whole ; no way to discharge themselves and their societies of such persons as are impenitent in their sins ? no means for the awakening , conviction , humiliation , and recovery of them that have offended ; no way to declare his mind and judgment in such cases , with the sentence that he denounceth in heaven against them that are impenitent ? if he hath done none of these things , it is evident , that no churches in this world can possibly be preserved from disorder and confusion . nor can they by love and the fruits of an holy communiou , be kept in such a condition , as wherein he can be pleased with them , or continue to walk amongst them : for let men please themselves whilst they will , with the name of the church , it is no otherwise with them , where persons obstinately and impenitently wicked , and whose lives are wholly discrepant from the rule of the gospel , are suffered to abide without controll . but if he hath made the provision enquired after in this case , as it is evident that he hath ; both the authority he hath granted unto his church for these ends , his commands to exercise it with care and watchfulness , with the rules given them to proceed by , with the known end of all instituted churches for the promotion of holiness , being all open and plain in the scripture ; it must then be enquired , unto whom this trust is firstly committed , and of whom these duties are principally required . for private members of the church , what is their duty , and the way how they may regularly attend unto the discharge of it according to the mind of christ , in case of scandalous sins and offences among them , they are so plainly and particularly laid down and directed , as that setting aside the difficulties that are cast on the rule herein , by the extreamly forced and unproveable exceptions of some interested persons ; that none can be ignorant of what is required of them , mat. . v. , , , , , . and a liberty to discharge their duty herein , they are bound by the law of christ in due order to provide for . if they are abridged hereof , and deprived thereby of so great a means of their own edification , as also of the usefulness required in them towards the church , whereof they are members , it is a spiritual oppression that they suffer under . and where it is voluntarily neglected by them , not only the guilt of their own , but of other mens sins also lies upon them . neither is their own guilt small herein ; for suffering sin to abide on a brother without reproof , is a fruit of hatred in the interpretation of the law ; and this hatred is a sin of an heynous nature , in the sense of the gospel . the duty also of the whole church in such cases is no less evidently declared . for from such persons as walk disorderly , and refuse to reform , on due admonition , they are to withdraw , and to put from amongst them such obstinate offenders ; as also previously thereunto , to watch diligently least any root of bitterness spring up among them , whereby they might be defiled . and hereunto also are subservient all the commands that are given them to exhort and admonish one another , that the whole church may be preserved in purity , order , holiness and faithfulness . but the chief enquiry is , with whom rests the principal care and power , according to the mind of christ , to see the discipline of the church in particular congregations exercised , and to exercise it accordingly . if this should be found to be in the ministers , and through their neglect in the administration of it , offenders be left in their sins and impenitency , without a due application of the means for their healing and recovery ; if the church its self come to be corrupted thereby , and to fall under the displeasure of jesus christ ; as these things , in one degree or other , more or less will ensue on that neglect , it will not turn unto their comfortable account at the great day . that this is their duty , that this authority and inspection is committed unto them , the reasons before insisted on , in the case of admission , do undeniably evince . and if those ministers who do conscientiously attend unto the discharge of their ministerial office towards particular flocks , would but examine their own hearts by the light of open and plain scripture testimonies , with the nature of their office , and of the work they are ingaged in , there would need little arguing to convince them , of what trust is committed unto them , or what is required from them . if the consciences of others are not concerned in these things , if they have no light into the duty which seems to be incumbent on them , their principles and practices , or as we think mistakes and neglects , can be no rule unto us . what we may be forbidden , what we may be hindred in , is of another consideration . but for us voluntarily to ingage unto the omission of that duty , which we cannot but believe that it will be required of us , is an evil which we are every way obliged to avoid . there are also sundry particular duties , relating unto these that are more general , which in like manner , on the terms of communion proposed unto us , must be foregone and omitted . and where by these means or neglects some of the principal ways of exercising church communion are cast out of the church , some of the means of the edification of its members are wholly lost , and sundry duties incumbent on them are virtually prohibited unto them , untill they are utterly grown into disuse , it is no wonder if in such churches where these evils are inveterate and remediless , particular persons do peaceably provide for their own edification by joyning themselves unto such societies as wherein the rule of the gospel is more practically attended unto . it is taken for granted that the church is not corrupted by the wicked persons that are of its communion ; nor its administrations defiled by their presence and communication in them ; nor the edification of others prejudiced thereby , because it hath been so said by some of the ancients ; though whether suitably unto the doctrine of the apostles or no , is very questionable . but suppose this should be so ; yet where wicked persons are admitted , without distinction or discrimination , unto the communion of the church where they are tollerated therein , without any procedure with them , or against them , contrary to express rules of the scripture given to that purpose ; so that those who are really pious among them can by no means prevail for the reformation of the whole , they may , not only without breach of charity , impairing of faith or love , or without the least suspition of the guilt of schism , forsake the communion of such a congregation , to joyn unto another , where there is more care of piety , purity , and holiness ; but if they have any care of their own edification , and a due care of their salvation , they will understand it to be their duty so to do . and we may a little touch hereon once for all . the general end of the institution of churches , as such , is the visible mannagement of the enmity on the part of the seed of the woman , christ the head , and the members of his body mystical , against the serpent and his seed . in the pursuit of this end , god ever had a church in the world , separate from persons openly profane , doing the work of the devil their father . and there is nothing in any church constitution , which tends unto , or is compliant with , the mixing and reconciling these distinct seeds , whilst they are such , and visibly appear so to be . and therefore as the types , prophecies and promises of the old testament , did declare that when all things were actually brought unto an head in christ jesus , the churches and all things that belong unto it should be holy ; that is , visibly so ; so the description generally , and uniformally given us of the churches of the new testament , when actually called and erected , is , that they consisted of persons called , sanctified , justified , ingrafted into christ ; or saints , believers , faithful ones , purified and separate unto god. such they professed themselves to be , such they were judged to be by them that were concerned in their communion ; and as such they ingage themselves to walk in their conversation . by what authority so great a change should be now wrought in the nature and constitution of churches , that it should be altogether indifferent of what sort of persons they do consist , we know not . yea , to speak plainly , we greatly fear that both the worship and worshipers are defiled , where open impenitent sinners are freely admitted unto all sacred administrations , without controul . and we are sure , that as god complaineth that his sanctuary is polluted , when there are brought into it , strangers uncircumcised in heart , and uncircumcised in flesh ; so the true members of the church are warned of the evil and dangers of such defiling mixtures , and charged to watch against them . we might yet further insist on the great evil it would be in us , if we should give a seeming outward approbation unto those things , and their use , which we cannot but condemn , and desire to have removed out of the worship of god. and moreover , there is , as we believe , an obligation upon us , to give a testimony unto the truth about the worship of god , in his church , and not absolutely to hide the light we have received therein under a bushel . nor would we render the reformation of the church absolutely hopeless , by our professed compliance with the things that ought to be reform'd . but what hath been pleaded already is sufficient to manifest , that there neither is , nor can be a guilt of schism charged either on ministers or people who with-hold themselves from the communion of that church , or those churches , whereof the things mentioned are made conditions necessary and indispensible ; and wherein they must be denyed the liberty of performing many duties made necessary unto them by the command of jesus christ. and as the rigid imposition of unscriptural conditions of communion , is the principal cause of all the schisms and divisions that are among us ; so let them be removed and taken out of the way , and we doubt not , but that among all that sincerely profess the gospel , there may be that peace , and such an agreement obtained , as in observance whereof , they may all exercise those duties of love , which the strictest union doth require . these we profess our selves ready for , so far as god shall be pleased to help us in the discharge of our duty ; as also to renounce every principle or opinion whereof we may be convinced that they are in the least opposite unto , or inconsistent with ▪ the royal law of love , and the due exercise thereof . if men will continue to charge , accuse or revile us , either out of a causeless distast against our persons , or misunderstanding of our principles and wayes , or upon uncertain reports , or meerly prompted thereunto , through a vain elation of mind arising from the distance wherein , through their secular advantages , they look upon us to stand from them ; as we cannot help it , so we shall endeavour not to be greatly moved at it : for it is known , that this hath been the lot and portion of those who have gone before us , in the profession of the gospel , and sincere endeavors to vindicate the worship of god from the disorders and abuses that have been introduced into it ; and probably will be theirs who shall come after us . but the whole of our care is , that in godly simplicity and sincerity we may have our conversation in the world , not corrupting the word of god , nor using our liberty as a cloak of maliciousness , but as becomes the servants of god. but perhaps it will yet be pleaded , that this is not the whole which we are charged withall : for it is said that we do not only withdraw our selves from the communion of the church of of england , but also that we assemble in separate congregations for the celebration of the whole worship of god ; whereby we evidently make a division in the church , and contract unto our selves the guilt of schism ; for what can there be more required thereunto . but what would those who make use of ▪ this objection have us to do ? would they have us starve our souls , by a wilful neglect of the means appointed for their nourishment ? or would they have us live in a constant omission of all the commands of christ ? by them , or those whose cause they plead , we are cast out and excluded from church communion with them , by the unscriptural conditions of it which they would force upon us . the distance between us that ensues hereon , they are the causes of , not we ; for we are ready to joyn with them , or any others , upon the terms of christ and the gospel . and do they think it meet that we should revenge their fault upon our selves , by a voluntary abstinence from all the wayes and means of our edification ? doth any man think that jesus christ leaves any of his disciples unto such a condition , as wherein it is impossible they should observe his commands and institutions without sin ? that we should joyn in some societies , that in them we should assemble together for the worship of god in him , and that we should in them do and observe whatever he hath appointed , we look upon as our indispensible duty , made so unto us by his commands . these things , say some , you shall not do with us , if you will do no more ; and if you do them among your selves , you are schismaticks . but this is a severity , which we know we shall not meet with at the last day . we stand at the judgment seat of jesus christ. it will , it may be , be demanded , by what warrant or authority we do assemble our selves in church societies for the administration of gospel ordinances ; and who gave us this authority ? vve answer , that it is acknowledged there is a difference between them and us , so that with them we cannot enjoy the vvorship of god. but of this difference we are not the cause , nor do give occasion to any blameable divisions , by our principles or practises . vvhere the cause is found , there the guilt remains . this being the state of things with us , it is fond to imagine that any professors of the gospel do absolutely want a warranty or authority to obey jesus christ , to observe his commands , and to serve him according to his revealed vvill. his command in his word , his promise of the acceptance of them , and of his presence among them , in all the acts of their holy obedience ; the assistance and guidance of his holy spirit , which he affords graciously unto them ; are a sufficient warranty and authority for what they do in express complyance with his commands , and more they will not plead a power for . vvhere the spirit and word of christ are , there is his authority . and this is no otherwise committed unto men , but to enable them to act obedientially towards him , and ministerially towards others . and were church actings considered more with respect unto the obedidience that in them is performed unto christ , which is their first and principal consideration , it would quickly be evident whence men might have authority for their performance . and by the same means are we directed in their order and manner . besides the ministers who go before the people in their assemblies , are all of them ( so far as we know ) solemnly set apart unto their office and vvork , according unto what christ hath appointed ; and their duty it is , to teach unto all men the good wayes of christ , and to go before them who are convinced and perswaded by them , in their practise . these things hath their lord and master required of them , and an account concerning them will he call them unto at the last day . a dispensation is committed unto them , and a necessity is thence incumbent on them to preach the gospel ; and who shall excuse them if they neglect so to do ? for that all those who are ministers of the gospel , are called to preach the gospel , and that diligently ; every one , according as he hath received the gift of the grace of god ; is out of question with them that do believe the gospel : and of the stewardship which is committed unto them herein , are they to give an account . and we do know that it is a fearful thing for sinners , that is , wilful neglecters of his commands , to fall into the hands of the living god. our lord jesus christ also hath testified beforehand , that he who setteth his hand to this plough , and looks back again , is not fit for the kingdome of god. he alone who calls them to this work , can discharge them of it ; and that either by the rule of his word , or his providence . and when men are invincibly hindred , as many are at this day , it is their suffering , but not their sin . otherwise none can absolve them from the duty they owe to jesus christ in this matter ; and that debt which they owe to the souls of men , in undertaking the work of the ministry . some indeed suppose , or pretend to suppose , that a prohibition given them by superiors , forbidding them to preach , though not by , nor according unto any rule of the gospel , doth discharge them from any obligation so to do , that it shall be no more their duty . it would do so no doubt , had they received no other command to preach the gospel , nor from any other authority , than that of and from those superiors by whom they are forbidden . but being perswaded that they have so from him who is higher than the highest , they cannot acquiesce in this discharge , nor being bought with a price , can they now be servants of men . but by whom are they thus forbidden to preach ? it will be supposed , that the church which differs from them , and which originally makes it self a part in these differences , by the conditions of communion which it would impose upon them , is no competent judge in this case : nor will their prohibitions , who apparently thereby revenge their own quarrel , influence the consciences of them that dissent from them . for we speak not of what will or may take place ; but what the consciences of men will or may be concerned in . by the civil magistrate they are not forbidden to preach , that we know of : it is true , they are prohibited to preach in the legal publick meeting places or churches ; and these places being in the power and care of the magistrate , it is meet his terms and conditions of their use should be accepted of , or his prohibition observed , or his penalty quietly undergone , where a peaceable occasion is made use of contrary unto it . as to other places , ministers are not absolutely forbid to preach in them ; no such power is as yet assumed or exercised : only the manner of assemblies for sacred worship , and the number of them that may assemble , are regulated by laws for secular ends , or civil security ; and that under express penalties incurred on a contrary practice . but the consciences of ministers cannot be concerned in such laws , so far as to be exempted by them from the obligation that lies upon them from the command of christ to preach the gospel . this they are commanded by him to do , and others know the penalties from men , under the danger whereof they must attend unto them . besides the reason of these legal prohibitions , so far as they do extend , are taken , from civil considerations alone ; namely , of the peace and quiet of the nation ; and not from any scripture or religious rules . and were these prohibitions only temporary , or occasional , suited unto such emergencies as may give countenance unto their necessity , there might be a proportionable compliance with them . but whereas they respect all times alike , it is no doubt incumbent on them , who act any thing contrary unto such prohibitions , to secure their own consciences , that they no way interfere with the intention and end of the law , by giving the least countenance or occasion unto civil disturbances ; and others also , by their peaceable deportment in all they do . but whereas they have received a talent from the lord christ to trade withal , have accepted of his terms , and engaged into his service , without any condition of exception in case of such prohibitions , it is not possible they should satisfie their consciences in desisting from their work on such occurrences , any farther than in what they must yield unto outward force and necessity . it is pretended by some , that if such a legal prohibition were given unto all the ministers of the gopel , it would not be obligatory unto them : for if it should be so esteemed , it were in the power of any supream magistrate lawfully to forbid the whole work of preaching the gospel unto his subjects ; which is contrary to the grant made by god the father , unto jesus christ , that all nations should be his inheritance ; and the commission he gave thereon unto his apostles to teach all nations , and to preach the gospel to every creature under heaven . but it being some only that are concerned in this prohibition , it is their duty for peace sake , to acquiesce in the will of their superiors therein , whilst there are others sufficient to carry on the same work . that peace is or may be secur'd on other terms , hath been already declared : but that one mans liberty to attend unto his duty , and his doing it accordingly , should excuse another from that which is personally incumbent on himself , is a matter not easily apprehended , nor can be readily digested . besides , what is pretended of the sufficient number of preachers without any contribution of aid from the non-conformists , is indeed but pretended : for if all that are found in the faith , gifted , and called to the work of the ministry in these nations , were equally encouraged unto , and in their work , yet would they not be able to answer the necessities of the souls of men , requiring an attendance unto it , in a due measure and manner ; and those who have exercised themselves unto compassionate thoughts towards the multitudes of poor sinners in these nations , will not be otherwise minded . wherefore these things being premised , we shall shut up these discourses , with a brief answer unto the foregoing objection which was the occasion of them . and we say ; . that schism being the name of a sin , or somewhat that is evil ; it can in no circumstances be any maes duty , but we have manifested , as satisfactorily unto our own consciences , so we hope unto the minds of unprejudiced persons , that in our present condition , our assemblies for the worship of god , are our express duty , and so can have no affinity with any sin or evil . and those who intend to charge us with schisme , in or for our assemblies , must first prove them not to be our duty . . notwithstanding them , or any thing by us performed in them , we do preserve our communion entire with the church of england ( that is , all the visible professors of the gospel in this nation ) as it is a part of the catholick church , in the unity of the faith owned therein , provided it be not measured by the present ▪ opinions of some , who have evidently departed from it . our non-admittance of the present government and discipline of the church , as apprehended national , and as it is in the hands of meerly ecclesiastical persons , or such as are pretended so to be , we have accounted for before . but we are one with the whole body of the professors of the protestant religion , in a publick avowment of the same faith. . into particular churches we neither are , nor can be admitted , but on those terms and conditions , which not only we may justly , but which we are bound in a way of duty to refuse . and this also hath been pleaded before . besides , no man is so obliged unto communion with any particular or parochial church in this nation , but that it is in his own power at any time to relinquish it , and to secure himself also from all laws which may respect that communion , by the removal of his habitation . it is therefore evident that we never had any relation unto any parochial church , but what is civil and arbitrary , a relinquishment whereof is practised at pleasure every day , by all sorts of men . continuing therefore in the constant profession of the same faith , with all other protestants in the nation , and the whole body thereof , as united in the profession of it under one civil or political head ; and having antecedently no evangelical obligation upon us unto local communion in the same ordinances of worship numerically with any particular or parochial church ; and being prohibited from any such communion by the terms , conditions and customes indispensibly annexed unto it , by the laws of the land , and the church , which are not lawful for us to observe , being christs freemen : it being moreover our duty to assemble our selves in societies for the celebration of the worship of god in christ , as that which is expresly commanded ; we are abundantly satisfied , that however we may be censured , judged , or condemned by men , in and for what we do ; yet that he doth both accept us here , and will acquit us hereafter , whom we serve and seek in all things to obey . wherefore we are not convinced that any principle or practice which we own or allow , is in any thing contrary to that love , peace , and unity , which the lord christ requireth to be kept and preserved among his disciples , or those that profess faith in him , and obedience unto him according to the gospel . we know not any thing in them but what is consistent and compliant with that evangelical vnion , which ought to be in , and among the churches of christ , the terms whereof we are ready to hold and observe , even with them that in sundry things differ from us ; as we shall endeavour also to exercise all duties of the same love , peaceableness , and gentleness , towards them by whom we are hated and reviled . finis . errata . pag. . line . read . from him : p. . l. . r. train of . l. . for seriousness , r. fierceness , p. , l. . for security , r. severity . l. , of it ( add ) which we have hitherto professed . p. . l , . r. searcher . p. . l. . r. . p. . l. , r. principles . p. . l. . r. church state . p. . l. . r. in this . p. . l. . r. lost us . p. . l. . for particularities , r. particular rites . p . l. . for this , r. their . p. ▪ l : , for according , r. avoiding . p. . l. . r. could . p. . . r. ascadius p. . l. . for your . r. their . p. . l. . r. gender . p. . l. . r. occasions . p. . l. . r. this . p. . l. . r. their . . l. . for erected , r. enacted . p. . l. . r. easter was . p. . l. . r. indeseazable . p. . l. . r. expressed . notes, typically marginal, from the original text notes for div a -e judges . . sam. . , , . sam. . . chron. . . heyl. hist of presb. notes for div a -e phil. . . cor. . . heb. . . rom. . . ephes. . , cor. . , . acts . mark. . . . thess. . . luk. ● . . acts . . eph. . , , . ch. . . rom. . . heb. . . joh. . . gal. . . joh. . , . act. . cor. . . rom. . , . rom. . , , cor. , . notes for div a -e rom. , . ephes ● . , . joh. , . rom. . . john. . , , . ps. . acts. . , , . mat. . . cor. . . jam. . . heb. . . rev. . . joh. . . act. , . chap. . . pet. . , , . act. . phil. . . rev. . . mat. . . john . , . chron. . chap. . kings . chap. . rev. . . notes for div a -e ephes. . , . john . , . eph. . pet. . gen. . cor. , . eph. . , . col. . rom. . . phil. . cor. . . tim. . , , , . tim. . , , . pet. . , . mat. . , . ephes. . , , , , , . john . , , . cor. , . mat. . . joh. . . heb. . . rev. . . pet. . , , . acts . , , , , . lnk. . , . . thes. . cor. . , , , , , , . cor. . . chap. . . thess. . . mat. . . . luke . . rom. . . . . jam. . . cor. . . pet. . . rom. ▪ . cor. . . cor. ▪ . cor. . . notes for div a -e mat. . , . gal. . . ●ct . . . s●crat . h●st . lib. . acts . cor. . . . joh. , . ro. . . phil. . . he. . , . tim. . . acts . . pet. . . act. . . acts . . . tim. . . pet. . , , , , . heb. . . eph. . , , . acts . , , . ro. . . cor. . , , . cor. . . cor. . . mat. . . mat. . , , , , , , rev. . lev. . . joh. . , . & ● . . cor. . , , . thess. . . isa. . . ezek. . . chap. . . levit. . . rom. . . cor. . , . chap. . . phil . col. . . tim. . . ezek . . cor. . . heb. . , . the stedfastness of promises, and the sinfulness of staggering: opened in a sermon preached at margarets in westminster before the parliament febr. . . being a day set apart for solemn humiliation throughout the nation. by john owen minister of the gospel. owen, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing o thomason e _ thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ], :e [ ]) the stedfastness of promises, and the sinfulness of staggering: opened in a sermon preached at margarets in westminster before the parliament febr. . . being a day set apart for solemn humiliation throughout the nation. by john owen minister of the gospel. owen, john, - . [ ], , [ ] p. printed by peter cole, and are to be sold at his shop at the sign of the printing-press in cornhil, neer the royal exchange, london : . the final leaf bears an order to print. annotation on thomason copy e. [ ]: "aprill "; annotation on e. [ ]: "[illegible] ". reproduction of the original in the british library. eng sermons, english -- th century. fast-day sermons -- th century. a r (thomason e _ e _ ). civilwar no the stedfastness of promises, and the sinfulness of staggering:: opened in a sermon preached at margarets in westminster before the parliam owen, john c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the stedfastness of promises , and the sinfulness of staggering : opened in a sermon preached at margarets in westminster before the parliament febr. . . being a day set apart for solemn humiliation throughout the nation . by john owen minister of the gospel . london : printed by peter cole , and are to be sold at his shop at the sign of the printing-press in cornhil , neer the royal exchange . . to the commons of england in parliament assembled . sirs , that god in whose hand your breath is , and whose are all your wayes , having caused various seasons to pass over you , and in them all manifested , that his vvorks are truth , and his vvayes judgment , calls earnestly by them for that walking before him , which is required from them , who with other distinguishing mercies , are interested in the specialty of his protecting providence . as in a view of present enjoyments , to sacrifice to your net , and burn incense to your drag ; as though by them , your portion were fat and plenteous , is an exceeding provocation to the eyes of his glory , so to press to the residue of your desires and expectations , by an arm of flesh , the designings and contrivances of carnal reason , with outwardly appearing medium's of their accomplishment , is no less an abomination to him . though there may be a present sweetness to them that finde the life of the hand , yet their latter end will be , to lie down in sorrow . that you might be prevailed on to give glory to god by stedfastness in believing , committing all your wayes to him with patience in wel-doing ; to the contempt of the most varnished appearance of carnal policy , was my peculiar aim , in this ensuing sermon . that which added ready willingness to my obedience unto your commands for the preaching and publishing hereof , being a serious proposal for the advancement and propagation of the gospel in another nation , is here again recommended to your thoughts , by your most humble servant , in our common master , j. o. march th . the stedfastness of promises , and , the sinfulness of staggering : opened in a sermon preached at margarets in westminster , before the parliament , febr. . . rom. . . he staggered not at the promise of god through unbelief . in the first chapters of this epistle , the apostle from scripture , and the constant practice of all sorts of men , of all ages , jews and gentiles , wise and barbarians , proves all the world , and every individual therein , to have sinned and come short of the glory of god : and not only so , but that it was utterly impossible , that by their own strength , or by virtue of any assistance communicated , or priviledges enjoyed , they should ever attain to a righteousness of their own , that might be acceptable unto god . hereupon he concludes that discourse with these two positive assertions : that for what is past , every mouth must be stopped , and all the world become guilty before god . chap. . v. . for the future , though they should labour to amend their wayes , and improve their assistances and priviledges to a better advantage then formerly , yet by the deeds of the law , shall no flesh be justified in the sight of god . v. . now it being the main drift of the apostle , in this epistle , and in his whole employment , to manifest that god hath not shut up all the sons of men , hopeless and remediless under this condition ; he immediatly , discovers and opens the rich supply , which god in free-grace hath made and provided , for the delivery of his own from this calamitous estate , even by the righteousness of faith in christ , which he unfoldeth , asserteth , proves , and vindicates from objections to the end of the d chapter . this being a matter of so great weight , as , comprizing in it self the summe of the gospel wherewith he was entrusted ; the honor and exaltation of christ , which above all he desired ; the great design of god to be glorious in his saints , and in a word , the chief subject of the ambassage from christ , to him committed , ( to wit , that they who neither have , nor by any means can attain a righteousness of their own , by the utmost of their workings , may yet have that which is compleat and unrefusable in christ , by beleiving ) he therefore strongly confirms it in the fourth chapter , by testimony and example of the scripture , with the saints that were of old : thereby also declaring , that though the manifestation of this mystery , were now more fully opened by christ from the bosome of the father , yet indeed this was the only way for any to appear in the presence of god , ever since sin entred into the world . to make his demonstrations the more evident , he singleth out one for an example , who was eminently known , and confessed by all to have been the friend of god , to have been righteous and justified before him , and thereon to have held sweet communion with him all his dayes ; to wit , abraham , the father according to the flesh , of all those , who put in the strongest of all men for a share in righteousness , by the priviledges they did enjoy , and the works they did perform . now concerning him , the apostle proves abundantly in the beginning of the fourth chapter , that the justification which he found , and the righteousness he attained , was purely that , and no other , which he before described ; to wit , a righteousness in the forgiveness of sins , through faith in the blood of christ . yea , and that all the priviledges and exaltations of this abraham , which made him so signal and eminent among the saints of god , as to be called the father of the faithful , were meerly from hence , that this righteousnesse of grace , was freely discovered , and fully established unto him : an enjoyment being granted him in a peculiar manner , by faith , of that promise , wherin the lord christ with the whole spring of the righteousnes mentioned , was enwrapped . this the apostle pursues with sundry and various inferences , and conclusions , to the end of vers . . chap. having laid down this , in the next place he gives us a description of that faith of abraham , whereby he became inheritor of those excellent things , from the adjuncts of it . that as his justification was proposed as an example of gods dealing with us by his grace , so his faith might be laid down as a pattern for us , in the receiving that grace . now this he doth , from the foundation of it , whereon it rested . the matter of it , what he believed . the manner of it , or how he believed . , from the bottome and foundation on which it rested , viz. the omnipotency or al-sufficiency of god , whereby he was able to fulfil whatever he had engaged himself unto by promise , and which he called him to believe , vers. . he believed him who quickneth the dead , and calleth those things which be not , as though they were . two great testimonies are here of the power of god : that he quickneth the dead , able he is to raise up those that are dead to life again . he calleth things that are not , as though they were : by his very call or word , gives being to those things which before were not : as when he said , let there be light , there was light , gen. . . by that very word , commanding light to shine out of darkness , cor. . . these demonstrations of gods al-sufficiency he considereth in peculiar reference to what he was to believe ; to wit , that he might be the father of many nations , vers. . of the jews according to the flesh , of jews and gentiles , according to the faith whereof we speak . for the first , his body being now dead , and sarahs wombe dead , vers. . he rests on god as quickening the dead , in believing that he shall be the father of many nations . for the other , that he should be a father of the gentiles by faith , the holy ghost witnesseth that they were not a people , hos. . . the implanting of them in his stock , must be by a power , that calleth things that are not , as though they were : giving a new nature , and being unto them , which before they had not . to bottome our selves upon the al-sufficiency of god , for the accomplishment of such things , as are altogether impossible to any thing , but that alsufficiency , is faith indeed , and worthy our immitation : it is also the wisdome of faith , to pitch peculiarly on that in god , which is accommodated to the difficulties wherewith it is to wrestle : is abraham to believe , that from his dead body , must springe a whole nation ? he rests on god , as he that quickeneth the dead . , his faith is commended from the matter of it , or what he did believe : which is said in general to be the promise of god : verse . he staggered not at the promise of god through unbelief . and particularly the matter of that promise is pointed at , vers. . . that he should be the father of many nations ; that was his being a father of many nations , of having all nations blessed in his seed . a matter entangled with a world of difficulties , considering the natural inability of his body , and the body of sarah , to be parents of children when god calls for believing , his truth and alsufficiency being ingaged , no difficulty nor seeming impossibilities , that the thing to be believed is , or may be attended withal , ought to be of any weight with us : he who hath promised , is able . , from the manner of his believing , which is expressed four wayes . against hope , he believed in hope : verse . here is a twofold hope mentioned , one that was against him , the other , that was for him . he believed against hope , that is , when all arguments that might beget hope in him , were against him . against hope , is against all motives unto hope whatever . all reasons of natural hope were against him : what hope could arise , in , or by reason , that two dead bodies , should be the source and fountain of many nations ? so that against all inducements of a natural hope he believed . he believed in hope : that is such hope as arose as his faith did from the consideration of gods alsufficiency ; this is an adjunct of his faith , it was such a faith as had hope adjoyned with it : and this believing in hope , when all reasons of hope were away , is the first thing that is set down , of the manner of his faith . in a decay of all natural helps , the deadness of all meanes , an appearance of an utter impossibility , that ever the promise should be accomplished , then to believe with unfeigned hope , is a commendable faith . he was not weak in faith : vers. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not weak , is the d thing . minime debilis : beza . he was by no means weak . a negation , that by a figure ( {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ) doth strongly assert the contrary , to that which is denied . he was no way weak ; that is , he was very strong in faith , as is afterwards expressed , vers. . he was strong in faith giving glory to god . and the apostle tells you , wherein this his , not weakness did appear : saith he , he considered not his own body being now dead , when he was about an hundred yeers old , neither yet the deadness of sara's wombe : verse . it was seen in this , that his faith carried him above the consideration of all impediments , that might lie in the way to the accomplishment of the promise . it is meer weakness of faith , that makes a man lye poering on the difficulties and seeming impossibilities that lye upon the promise . we think it our wisdome , and our strength , to consider , weigh and look into the bottome of oppositions , and temptations , that arise against the promise . perhaps it may be the strength of our fleshly , carnal reason ; but certainly , it is the weakness of our faith : he that is strong in faith , will not so much as debate or consider the things , that cast the greatest seeming improbability , yea impossibility , on the fulfilling of the promise . it will not afford them a debate or dispute of the cause , nor any consideration , being not weak in faith , he considered not . he was fully perswaded , verse . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he was persuasionis plenus , fully perswaded : this is the d thing that is observed in the manner of his believing . he fully , quietly , resolvedly cast himself on this , that he who had promised was able to performe it . as a ship at sea , ( for so the word imports ) looking about , and seeing storms and winds arising , sets up all her sayles , and with all speed , makes to the harbour . abraham seeing the storms of doubts and temptations , likely to rise against the promise made unto him , with full sayl breaks through all , to lie down quietly in gods al-sufficiency . and this is the d . the th is , that he staggered not , verse . this is that which i have chosen to insist on unto you , as a choice part of the commendation of abraham's faith , which is proposed for our imitation : he staggered not at the promise of god through unbelief . the words may be briefly resolved into this doctrinal proposition : all staggering at the promises of god is from unbelief . what is of any difficulty in the text , will be cleered in opening the parts of the observation . men are apt to pretend sundry other reasons and causes of their staggering . the promises do not belong unto them , god intends not their souls in them , they are not such , and such , and this makes them stagger : when the truth is , it is their unbelief , and that alone , that puts them into this staggering condition . as in other things , so in this , we are apt to have many fair pretences for foul faults . to lay the burden on the right shoulders , i shall demonstrate by gods assistance , that it is not this , or that , but unbelief alone , that makes us stagger at the promises . to make this the more plain , i must open these two things : what is the promise here intended ? what it is , to stagger at the promise ? the promise here mentioned is principally that which abraham believing , it was said eminently , that it was accounted to him for righteousness : so the apostle tells us , verse . of this chaper : when this was , you may see gen. . vers. . there it is affirmed , that he believed the lord , and it was accounted to him for righteousness . that which god had there spoken to him of , was about the multiplying of his seed as the stars of heaven , whereas he was yet childless . the last verse of chapter , leaves abraham full of earthly glory . he had newly conquered five kings with all their host : honoured by the king of sodom , and blessed by the king of salem ; and yet in the first verse of chap. . god appearing to him in a vision , in the very entrance bids him fear not : plainly intimating , that notwithstanding all his outward successe and glory , he had still many perplexities upon his spirit , and had need of great consolation and establishment : abraham was not cleer in the accomplishment of former promises about the blessed seed , and so though he have all outward advancements , yet he cannot rest in them . until a child of god be cleer in the main , in the matter of the great promise , the business of christ , the greatest outward successes and advantages , will be so far from quieting and settling his mind , that they rather increase his perplexities . they do but occasion him to cry , here is this , and that ; here is victory , and success ; here is wealth , and peace ; but here is not christ . that this was abraham's condition , appears from vers . . of that chapter , where god having told him , that he was his sheild , and his exceeding great reward . he replyes , lord god , what wilt thou give me , seeing i go childless ? as if he should have said , lord god , thou toldest me when i was in haran , now . years ago , that in me and my seed , all the families of the earth should be blessed , gen. . . that the blessed , blessing seed , should be of me : but now i wax old , all appearances grow up against the direct accomplishment of that word , and it was that , which above all in following thee , i aimed at ; if i am disappointed therein , what shall i do ? and what will all these things avail me ? what will it benefit me , to have a multitude of earthly enjoyments , and leave them in the close to my servant ? i cannot but observe , that this sighing mournful complaint of abraham , hath much infirmity , and something of diffidence , mixed with it . he shakes in the very bottom of his soul , that improbabilities were growing up as he thought to impossibilities , against him , in the way of the promise : yet hence also mark these two things : that he doth not repine in himself , and keep up his burning thoughts in his brest , but sweetly breaths out the burden of his soul , into the bosome of his god : lord god , ( saith he ) what wilt thou give me seeing i go childless ? it is of sincere faith , to unlade our unbeleif , in the bosome of our god . that god takes not his servant at the advantage of his complaining and diffidence : but le ts that pass , until having renewed the promise to him , and settled his faith , then he gives in his testimony , that he beleived god . the lord overlooks the weakness , and causless wailings of his , takes them at the best , and then gives his witnesse to them . this i say was the promise whereof we spake , that he should have a seed of his own , like the stars that cannot be numbered , gen. . v. , . and herein are contained three things . the purely spiritual part of it , that concerned his own soul in christ . god ingaging about his seed , minds him of his own interest , in the blessing bringing seed . jesus christ , with his whol mediation , and his whole work of redemption is in this promise , with the enjoyment of god in covenant , as a sheild , and as an exceeding great reward . the kingdom of christ in respect of the propagation and establishment of it , with the multitude of his subjects , that also is in this promise . the temporal part of it , multitudes of children to a childless man : and an heir from his own bowels . now this promise in these branches , takes up your whole interest , comprizes all you are to beleive for : be you considered , either as beleivers , or as rulers . as beleivers : so your interest lies in these two things : that your own souls have a share and portion in the lord christ : that the kingdom of the lord jesus be exalted and established . as rulers : that peace and prosperity may be the inheritance of the nation , is in your desires : look upon this in subordination to the kingdom of christ , and so all there are in this promise . to make this more plain , these being the three main things that you ayme at ; i shall lay before you three promises , suted to these several things , which or the like , you are too view in all your actings , all staggering at them , being from unbelief . , the first thing you are to beleive for , is the interest of your own souls in the covenant of grace , by christ : as to this i shall only point unto that promise of the covenant , heb. . . i will be merciful to their unrigbteousness , and their sins , and their iniquities , i will remember no more . , the second is the establishment of the kingdom of christ , in despite of all opposition : and for this amongst innumerable , take that of isa. . . therefore thy gates shall be open continually , they shall not be shut day nor night , that men may bring unto thee the forces of the gentiles , and that their kings may be brought ; for the nation and kingdom that will not serve thee , shall perish . , the quiet and peace of the nation , which ye regard as rulers , as it stands in subordination to the kingdom of christ , comes also under the promise , for which take that of jeremiah . , . these being your three main ayms , let your eye be fixed on these three , or the like promises ; for in the demonstration and the use of the point , i shall carry along all three together : desiring that what is instanced in any one , may be alwayes extended to both the other . what is it to stagger at the promise : he staggered not . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} he disputed not ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is properly to make use of our own judgement and reason , in discerning of things , of what sort they be . it is sometime rendred , to doubt ; matth. . . if you have faith {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and doubt not ; that is , not use arguings and reasonings in your selves concerning the promise and things promised . sometimes it simply denotes to discern a thing as it is : so the word is used cor. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} discerning the body . in the sense wherein it is here used , as also matth. . . it holds out , as i said , a self-consultation and dispute , concerning those contrary things that are proposed to us . so also acts . . peter is commanded to obey the vision , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nothing doubting : what is that ? why , a not continuing to do , what he is said to have done , verse . he doubted in himself , what the vision he had seen should mean : he rolled , and disputed it in his own thoughts , he staggered at it . to stagger then at the promise , is to take into consideration the promise it self , and withal , all the difficulties that lie in the way for the accomplishment of it , as to a mans own particular , and there so to dispute it in his thoughts , as not fully to cast it off , nor fully to close with it . for instance , the soul considers the promise of free-grace in the bloud of jesus , looks upon it , weighs as well as it is able , the truth of god , who makes the promise , with those other considerations , which might lead the heart to rest firmly upon it ; but withal , takes into his thoughts , his own unworthiness , sinfulness , unbelief , hypocrisie , and the like ; which as he supposes , powerfully stave off the efficacy of the promise from him . hence he knows not what to conclude : if he ad a grain of faith , the scale turns on the side of the promise ; the like quantity of unbelief , makes it turn upon him : & what to do he knows not : let go the promise he cannot , take fast hold he dares not ; but here he staggers and wavers to and fro . thus the soul becomes to be like paul , in another case , phil. . . he considered his own advantage on the one side by his dissolution , and the profit of the churches by his abiding in the flesh , on the other ; and taking in these various thoughts , he cryes out , he is in a straight , he staggered , he was betwixt two , and knew not which to chuse : or as david , sam. . . when he had a tender of several corrections made to him , sayes , i am in a great straight ; he sees evil in every one , and knows not which to chuse . a poor creature looking upon the promise sees , as he supposes , in a stedfast closing with the promise , that there lyes presumption ; on the other hand , certain destruction , if he beleives not : and now he staggers , he is in a great straight : arguments arise on both sides , he knows not how to determine them , and so hanging in suspense , he staggereth . like a man travailing a journey , and meeting with two several paths , that promise both fairly , and he knows not which is his proper way ; he ghesses , and ghesses , and at length cryes , well , i know not which of these wayes i should go , but this is certain , if i mistake , i am undone , i 'le go in neither , but here i 'le sit down , and not move one step in either of them , until some one come , that can give me direction . the sonl very frequently sits down in this haesitation , and refuses to step one step forwards , till god come mightily and lead out the spirit to the promise , or the devil turn it aside to unbeleif . it is , as a thing of small weight in the air : the weight that it hath , carries it downwards ; and the air , with some breath of wind , bears it up again : so that it waves to and fro : sometimes it seems as though it would fall , by it's own weight , and sometimes again , as though it would mount quite out of sight , but poyzed between both , it tosseth up and down , without any great gaining either way . the promise , that draws the soul upward , and the weight of its unbelief , that sinks it downward : sometime the promise attracts so powerfully , you would think the heart quite drawn up into it : and sometime again , unbelief presses down , that you would think it gon for ever ; but neither prevails utterly , the poor creatures swaggs between both , this it is to stagger : like the two disciples going to emaus , luke . v. . they talked together of the things that were happned : debated the businesse : and verse . they gave up the result of their thoughts ; they trusted it had been he that should have redemed israel . they trusted once , but now seeing him slain and crucified , they know not what to say to it : what then ? do they quite give over all trusting in him ? no , they cannot do so , verse , , . certain women had astonished them , and affirmed that he was risen : yea , and others also going to his grave found it so : hereupon they have communication within themselves , and are sad , verse . that is , they staggered ; they were in a staggering condition : much appears for them , something against them , they know not what to do . a poor soul that hath been long perplext in trouble and anxiety of mind , finds a sweet promise , christ in a promise suted to all his wants , coming with mercy to pardon him , with love to embrace him , with bloud to purge him , and is raised up to roll himself in some measure upon this promise : on a suddain , terrors arise , temptations grow strong , new corruptions break out , christ in the promise dies to him , christ in the promise is slain , is in the grave as to him ; so that he can only sigh and say , i trusted for deliverance by christ , but now all is gone again , i have little or no hope , christ in the promise is slain to me : what then ? shall he give over , never more enquire after this buried christ , but sit down in darknesse and sorrow ? no , he cannot do so : this morning , some new arguments of christs appearance again upon the soul , are made out : it may be , christ is not for ever lost to him . what does he then ? stedfastly believe he cannot ; totally give over he will not : he staggers : he is full of self-communications and is sad . this it is , to stagger at the promise of god . i come now to prove , that notwithstanding any pretences whatever , all this staggering is from unbelief . the two disciples whom we now mentioned that staggered and disputed between themselves in their journey to emaus , thought they had a goodly reason , and a sufficient appearing cause of all their doubtings : we hoped ( say they ) that it was he , that should have delivered israel . what do they now stand at ? alass ! the chief priests and rulers have condemned him to death , and crucified him , luke . . and is it possible that deliverance should arise from a crucified man ? this makes them stagger . but when our saviour himself draws nigh to them , and gives them the ground of all this , he tells them it is all from hence ; they are foolish and slow of heart to believe , verse . here is the rise of all their doubtings , even their unbelief . whilst you are slow of heart to believe , do not once think of establishment . peter venturing upon the waves at the command of christ , matth. . seing the winde to grow boystrous , v. . he also hath a storm within , and crys out , oh save me : what was now the cause of peter's fear , and crying out ? why the wind and sea grew boysterous , and he was ready to sink : no such thing ; but meerly unbelief , want of faith : verse . o thou of little faith ( saith our saviour ) wherefore diddest thou doubt ? it was not the great winds , but thy little faith that made thee stagger . and in three or four other places , upon several occasions , doth our saviour lay all the wavering and staggering of his followers , as to any promised mercy , upon this score , as matth. . . and . . isa. . ahaz being afraid of the combination of syria and ephraim against him , received a promise of deliverance by isaiah , verse . whereupon the prophet tells him and all judah , that if they will not believe , surely they shall not be established , verse . he doth not say , if damascus and ephraim be not broken , you shall not be established ; no , the stick is not there : the fear that you will not be established , ariseth meerly from your unbelief , that keeps you off from closing with the promise , which would certainly bring you establishment . and this is the sole reason the apostle gives , why the word of promise being preached , becomes unprofitable ; even because of unbelief : it was not mixed with faith , heb. . . but these things will be more cleer under the demonstrations of the point ; which are two : when a man doubts , haesitates and disputes any thing in himself , his reasonings must have their rise , either from something within himself , or from something , in the things concerning which he staggereth : either certitudo mentis , the assurance of his mind , or certitudo entis , the certainty of the thing it self , is wanting . he that doubteth whether his friend in a far country be alive or no , his staggering ariseth from the uncertainty of the thing it self : when that is made out , he is resolved , as it was with jacob in the case of joseph . but he that doubteth , whether the needl in the compass , being touched with the loadstone , will turn northward ; all the uncertainty is in his own mind . when men stagger at the promises , this must arise either from within themselves , or some occasion must be administred hereunto , from the promise . if from within themselves , that can be nothing but unbelief ; an in-bred obstacle to closing with , and resting on the promise , that is unbelief . if then we demonstrate , that there is nothing in the promise , either as to the matter , or manner , or any attendency of it , that should occasion any such staggering , then we lay the burden and blame on the right shoulders , the sin of staggering on unbelief . now that any occasion is not administred , nor cause given , of this staggering , from the promise , will appear , if we consider seriously whence any such occasion or cause should arise . all the stability of a promise , depends upon the qualifications of the promiser , to the ends and purposes of the promise . if a man make me a promise to do such and such things for me , and i question , whether ever it will be so , or no ; it must be from a doubt of the want of one of these things in him that makes the promise : either of truth , or d of ability to make good his word , because of the difficulty of the thing it self ; or d of sincerity to intend me really , what he speaks of ; or th of constant memory to take the opportunity of doing the thing intended ; or th of stableness to be still of the same mind . now if there be no want of any of these , in him whose promises we speak of , there is then certainly no ground of our staggering , but only from our own unbelief . let us now see whether any of these things , be wanting to the promises of god : and begin we with the first : is there truth in these promises ? if there be the least occasion in the world , to suspect the truth of the promises , or the veracity of the promiser , then may our staggering at them , arise from thence , and not from our unbelief . on this ground it is , that all humane faith , that is bottomed meerly on the testimony of man , is at best but a probable opinion : for every man is a lyar , and possibly may lye , in that very thing , he is ingaged to us in . though a good man will not do so , to save his life , yet it is possible , he may be tempted , he may do so : but now the author of the promises whereof we speak , is truth it self . the god of truth . who hath taken this as his special attribute , to distinguish him , from all other . he is the very god of truth ; and holds out this very attribute in a special manner , in this very thing , in making of his promise . he is faithful to forgive us our sins , joh. . . whence his word is said , not only to be true , but truth , joh. . . truth it self : all flesh is as grass , but his word abideth for ever , isa . . but yet further , that it may be evident , that from hence there can be no occasion of staggering . this god of truth , whose word is truth , hath in his infinite wisdom , condescended to our weakness , and used all possible means , to cause us to apprehend the truth of his promises . the lord might have left us in the dark , to have gathered out his mind and will towards us , from obscure expressions : and knowing of what value his kindness is , it might justly be expected that we should do so . men in misery , are glad to lay hold of the least word , that drops from him , that can relieve them , and to take courage and advantage upon it : as the servants of benhadad , watched diligently , what would fall from the mouth of ahab , concerning their master , then in fear of death : and when he had occasionally called him his brother , they presently laid hold of it , and cry , thy brother benhadad : king. . . god might have left us , and yet have manifested much free-grace , to have gathered up falling crums , or occasional droppings of mercy , and supply : that we should have rejoyced to have found out one word looking that way : but to shut up all objections , and to stop for ever the mouth of unbelief ; he hath not only spoken plainly , but hath condescended to use all the ways of confirming the truth of what he sayes and speaks , that ever were in use , among the sons of men . there be four wayes , whereby men seek to obtain credit to what they speak , as an undoubted truth , that there may be no occasion of staggering . , by often avering and affirming of the same thing . when a man sayes the same thing again and again , it is a sign that he speaks the truth , or at least that he would be thought so to do . yea , if an honest man , do cleerly , fully , plainly , often ingage himself to us in the same thing , we count it a vile jealousie not to believe the real truth of his intentions . now the lord in his promises often speaks the same things , he speaks once and twice . there is not any thing , that he hath promised us , but he hath done it , again , and again . for instance ; as if he should say , i will be merciful to your sins , i pray believe me , for , i will pardon your iniquities , yea it shall be so , i will blot cut your transgressions as a cloud . there is not any want , whereunto we are liable , but thus he hath dealt concerning it . as his command is line upon line , so is his promise . and this is one way , whereby god causeth the truth of his promises to appear . to take away all colour of staggering , he speaks once , yea twice , if we will hear . , the second way of confirming any truth , is by an oath . though we fear the truth of some men in their assertions , yet when once they come to swear any thing in justice and judgement , there are very few so knownly profligate , and past all sense of god , but that their asseverations do gain credit , and passe for truth . hence the apostle tells us , heb. . . that an oath for confirmation , is to men an end of all strife . though the truth be before , ambiguous and doubtful , yet when any interposes with an oath , there is no more contest amongst men . that nothing may be wanting to win our belief to the promises of god , he hath taken this course also , he hath sworn to their truth , heb. . when god made promises to abraham , because he could swear by no greater , he sware by himself . he confirms his promise by an oath . o faelices nos , quorum causa deus jurat , ô infaelices , si nec juranti deo credimus ! when christ came , in whom all the promises of god , are , yea and amen , to make sure work of the truth of them , he is confirmed in his administrations , by an oath : heb. . . he was made a priest by an oath , by him that said , the lord sware , and will not repent , thou art a priest for ever : now i pray , what is the cause of this great condescention in the god of heaven , to confirm that word , which in it self , is truth , by an oath ? the apostle satisfies us as to the end aimed at , heb. . , . this was ( saith he ) the aim of god herein , that his people seeing him ingaged , by two such immutable things , as his promise and his oath , may be assured that there is an utter impossibility , that any one word of his should come short of it's truth ; or that they firmly resting upon it , should be deceived thereby . and this is a second way . , another course wherby men confirm the truth of what they speak , is , by entring into covenant , to accomplish what they have spoken . a covenant gives strength to the truth of any ingagement . when a man hath but told you he will do such and such things for you , you are full of doubts and fears , that he may break with you : but when he hath indented in a covenant , and you can shew it under his hand and seal , you look upon that , consider that , and are very secure . even this way also hath the lord taken to confirm and establish his truths and promises , that all doubtings and staggerings may be excluded , he hath wrapped them all up in a covenant , and brought himself into a faederal ingagement , that upon every occasion , and at every temptation , we may draw out his hand and seal , and say to satan and our own false hearts ; see here , behold god ingaged in covenant , to make good the word , wherein he hath caused me to put my trust : and this is his property , that he is a god keeping covenant : so that having his promise redoubled , and that confirmed by an oath , all sealed and made sure by an unchangeable covenant , what can we require more , to assure us of the truth of these things : but yet further . , in things of very great weight , and concernment , such as whereon lives , and the peace of nations does depend , men use to give hostages , for the securing each other of the faith and truth of all their ingagements ; that they may be mutual pledges of their truth and fidelity . neither hath the lord left this way unused to confirm his promise . he hath given us an hostage to secure us of his truth : one exceedingly dear to him ; one alwayes in his bosome ; of whose honor , he is as careful , as of his own . jesus christ , is the great hostage of his fathers truth : the pledge of his fidelity in his promises . god hath set him forth , and given him to us , for this end . behold the lord himself shall give you a sign , ( a sign that he will fulfil his word ) a virgin shall conceive and bare a son , and shall call his name immanuel , isa , . . that you may be assured of my truth , the virgins son shall be a hostage of it . in him are all the promises of god , yea and amen . thus also to his saints , he gives the further hostage of his spirit , and the first fruits of glory ; that the full accomplishment of all his promises , may be contracted in a little , and presented to their view : as the israelites had the pleasures of canaan in the clusters of grapes , brought from thence . now from all this it is apparent , not only that there is truth in all the promises of god , but also that truth so confirmed , so made out , established , that not the least occasion imaginable , is thence administred to staggering or doubting . he that disputes the promise , and knows not how to close with them , must find out another cause of his so doing : as to the truth of the promise , there is no doubt at all , nor place for any . but secondly , though there be truth in the promise , yet there may want ability in the promiser to accomplish the thing promised , because of it's manifold difficulties . this may be a second cause of staggering , if the thing it self ingaged for , be not compassable , by the ability of the ingager . as if a skilful physitian , should promise a sick man a recovery from his disease , though he could rely upon the truth and sincerity of his friend , yet he cannot but question his ability as to this , knowing that to cure the least distemper , is not absolutly in his power : but when he promises , who is able to performe , then all doubting in this kind , is removed . see then whether it be so , in respect of these promises whereof we speak . when god comes to abraham , to ingage himself in that covenant of grace , from whence flow all the promises whereof we treat : he laies this down as the bottom of all , i am ( saith he ) god almighty , gen. . . or , god alsufficient , very well able to go through with what ever i promise . when difficulties , temptations , and troubles arise , remember who it is that hath promised ; not only he that is true and faithful , but he that is god almighty , before whom nothing can stand , when he will accomplish his word . and that this was a bottom of great confidence to abraham , the apostle tells you , rom. . . being fully perswaded that he who had promised , was able also to performe . when god is ingaged by his vvord , his ability is especially to be eyed . the soul is apt to ask how can this be ? it is impossible it should be so to me : but , he is able that hath promised . and this , rom. . . the same apostle holds out to us , to fix our faith upon , in reference to that great promise of re-calling the jews , and re-implanting them into the vine . god ( saith he ) is able to graft them in : though now they seem as dead bones , yet the lord knows they may live , for he is able to breath upon them , and make them terrible as an army with banners : yea so excellent is this alsufficiency , this ability of god to accomplish his whole vvord , that the apostle cautions us , that we do not bound it , as though it could go so far only , or so far : nay saith he , ephes. . . he is able to do exceeding abundantly , above all that we can ask or think . vvhen men come to close with the promise indeed , to make a life upon it , they are very ready to question and enquire , whither it be possible that ever the vvord of it , should be made good to them . he that sees a little boat swimming at sea , observes no great difficulty in it , looks upon it without any solicitousness of mind at all , beholds how it tosses up and down , without any fears of it 's sinking : but now , let this man commit his own life to sea in that bottome , what inquiries will he make ? what a search into the vessel ? is it possible ( saith he ) this little thing should safe-gaurd my life in the ocean ? it is so with us , in our view of the promises : whilst we consider them at large , as they lye in the word , alass ! they are all true , all yea and amen , shall be all accomplished : but when we go to venture our souls upon a promise , in an ocean of wrath and temptations , then every blast we think will over-turn it : it will not bear us above all these waves ; is it possible we should swim safely upon the plank of a pinnace in the middest of the ocean ? now here we are apt to deceive our selves , and mistake the whole thing in question , which is the bottom of many corrupted reasonings and perplexed thoughts . we enquire whether it can be so to us , as the word holds out ; when the truth is , the question is not about the nature of the thing ; but about the power of god . place the doubt aright , and it is this , is god able to accomplish what he hath spoken ? can he heal my back-slidings ? can he pardon my sins ? can he save my soul ? now that there may be no occasion , nor colour of staggering upon this point , you see god reveals himself as an alsufficient god : as one that is able to go through with all his engagements . if you will stagger , you may so do ; this is certain , you have no cause to do so from hence ; there is not any promise that ever god entred into , but he is able to perform it . but you will say , though god be thus able , thus alsufficient , yet may there not be defects in the means whereby he worketh ? as a man may have a strong arm able to strike his enemies to the ground , but yet if he strike with a feather , or a straw , it will not be done ; not for want of strength in his arm , but of fitness and sutableness in the instrument , whereby he acteth . but , , god using instruments , they do not act according to their own vertue , but according to the influence of vertue by him to them communicated . look to what end soever god is pleased to use any means , his chusing of them , fills them with efficacy to that purpose . let the way and means of accomplishing what thou expectest by the promise , be in themselves never so weak , yet know , that from god's chusing of them , to that end , they shall be filled with vertue and efficacy to the accomplishment of it . , it is expresly affirmed of the great medium's of the promise , that they also are able , that there is no want of power in them , for the accomplishment of the thing promised . there is the means procuring it , and that is jesus christ : the promises , as to the good things contained in them , are all purchased by him : and of him , the apostle affirms expresly , that he is able to save to the uttermost , them that come to god by him : heb. . . no want here ; no defect : he is able to do it to the uttermost ; able to save them that are tempted : hebrews . . . there is the great means of manifestation , and that is the word of god : and of this also it is affirmed that it is able . it hath an alsufficiency in it 's kind . paul tells the elders of ephesus , that the word of grace is able to build them up , and to give them an inheritance among them that are sanctified , act. . . there is the great means of operation , and that is the spirit of grace : he works the mercy of the promise upon the soul : he also is able , exceeding powerful , to effect the end appointed . it hath no bounds , nor measure of operation , but only it's own will : cor. . . hence then it is apparent in the second place , that there is no occasion for doubting ; yea , that all staggering is excluded , from the consideration of the ability of the promiser , and the means whereby he worketh : if thou continuest to stagger , thou must get a better plea then this , it cannot be , it is impossible : i tell thee nay , but god is able to accomplish the whole word of his promise . but , , there may be want of sincerity in promises and engagements , which whilest we do but suspect , we cannot chuse but stagger at them . if a man make a promise to me , and i can suppose that he intends not as he sayes , but hath reserves to himself of another purpose , i must needs doubt , as to the accomplishment of what he hath spoken . if the soul may surmise , that the lord intends not him sincerely in his promises , but reserves some other thing in his mind , or that it shall be so to others and not to him , he must needs dispute in himself , stagger , and keep off from believing . this , then must be demonstrated in the third place , that the promises of god ; and god in all his promises , are full of sincerity , so that none need fear to cast himself on them , they shall be real unto him . now concerning this , observe , that god's promises are not declarative of his secret purposes and intentions . when god holds out to any a promise of the pardon of sin , this doth not signifie to any singular man , that it is the purpose of god , that his sin shall be pardoned . for if so , then either all men must be pardoned to whom the word of promise comes , which is not : or else god fails of his purposes , and comes short of his intendments ; which would render him , either impotent , that he could not ; or mutable , that he would not establish them : but , who hath resisted his will ? rom. . he is the lord , and he changeth not : mal. . so that though every one , to whom the promise is held out , hath not the fruit of the promise ; yet this derogates not at all , from the sincerity of god in his promises ; for , he doth not hold them forth to any such end and purpose , as to declare his intentions , concerning particular persons . there are some absolute promises , comprehensive of the covenant of grace , which as to all those that belong to that covenant , do hold out thus much of the mind of god , that they shall certainly be accomplished , in , and towards them all . the soul may freely be invited to venture on these promises , with assurance of their efficacy towards him . this god principally declares in all his promises , of his mind and purpose , that every soul , to whom they shall come , may freely rest on ; to wit , that faith in the promises , and the accomplishment of the promises , are inseparable . he that believeth , shall enjoy ; this is most certain , this god declares of his mind , his heart towards us , that as for all the good things , he hath spoken of to us , it shall be to us , according to our faith . this i say the promises of god do signifie of his purpose , that the believer of them , shall be the enjoyer of them : in them , the righteousness of god is revealed from faith to faith , rom. . . from the faith of god revealing , to the faith of man receiving : so that upon the making out of any promise , you may safely conclude , that upon believing , the mercy , the christ , the deliverance of this promise , is mine . it is true , if a man stand disputing and staggering , whether he have any share in a promise , and close not with it by faith , he may come short of it ; and yet without the least impeachment of the truth of the promise , or sincerity of the promiser : for god hath not signified by them , that men shall enjoy the good things of them , whether they believe , or not . thus far the promises of grace are general , and carry a truth to all , that there is an inviolable connexion between believing , and the enjoyment of the things in them contained . and in this truth , is the sincerity of the promiser , which can never be questioned , without sin and folly . and this wholly shuts up the spirit from any occasion of staggering . o ye of little faith ! wherefore do ye doubt ? ah! lest our share be not in this promise ; lest we are not intended in it : poor creatures ! there is but this one way of keeping you off from it , that is , disputing it in your selves by unbelief . here lyes the sincerity of god towards thee , that believing , thou shalt not come short of what thou aimest at . here then is no room for staggering . if proclamation be made , granting pardon to all such rebels , as shall come in by such a season , do men use to stand questioning whether the state bear them any good will , or no ? no , saith the poor creature , i will cast my self upon their faith & truth engaged in their proclamation whatever i have deserved in particular , i know they will be faithful in their promises . the gospel-proclamation is of pardon to all comers in , to all believers : it is not for thee , poor staggerer , to question , what is the intendment towards thee in particular , but roll thy self on this , there is an absolute sincerity in the engagement , which thou mayest freely rest upon . but , , though all be present , truth , power , sincerity ; yet if he that makes the promise should forget , this were a ground of staggering . pharaoh's butler , without doubt , made large promises to joseph , and probably spake the truth according to his present intention : afterwards standing in the presence of pharaoh , restored to favour , he had doubtless power enough to have procured the liberty of a poor innocent prisoner : but yet this would not do , it did not profit joseph ; because , as the text sayes , he did not remember joseph , but forgat him : gen. . . this forgetting made all other things useless . but neither hath this , the least colour in divine promises . it was syons infirmity to say , the lord hath forsaken me , and my god hath forgotten me : isa. . . for , saith the lord , can a woman forget her sucking child , that she should not have compassion on the son of her womb ? yea , they may forget , but i will not forget thee : behold , i have graven thee upon the palmes of my hands , and thy walls are continually before me : vers. , . the causes of forgetfulnes are , want of love . the things that men love not , they care not for : the matters of their love are continually in their thoughts . now says god to syon , why sayest thou , i have forgotten thee ? is it for want of love ? alass ! the love of a most tender mother to her sucking child , comes infinitly short of my love to thee : my love to thee , is more fixed than so , and how shouldest thou be out of my mind ? how shouldest thou be forgotten ? infinite love will have infinite thoughtfulness and remembrance . multiplicity of business : this with men is a cause of forgetting . i had done sayes one , as i promised , but multiplicity of occasions thrust it out of my mind , i pray excuse me : alass ! though i rule all the world , yet , thou art graven upon the palms of my hands , and therefore thy walls are continually before me . see also psal. . . neither then is there as to this , the least colour given us , to stagger at the promise of god . , but lastly , where all other things concur , yet if the person promising be changable , if he may alter his resolution , a man may justly doubt and debate in himself , the accomplishment of any promise made to him : it is true , may he say , he now speaks his heart and mind , but who can say he will be of this mind to morrow ? may he not be turned , and then what becomes of the golden mountains , that i promised my self upon his engagement ? wherefore in the last place , the lord carefully rejects all sinful surmises concerning the least change or alteration in him or any of his engagements . he is the father of lights , with whom is no variableness , nor shadow of turning ; jam. . . no shadow , no appearance of any such thing . i am the lord ( saith he ) i change not ; therefore ye sons of jacob are not consumed . mal . . the lord knows , that if any thing in us , might prevail with him to alter the word that is gone out of his mouth , we should surely perish . we are poor provoking creatures , therefore he laies our , not being consumed , only on this , even his own unchangableness : this we may rest upon , he is of one mind , and who can turn him ? and in these observations , have i given you the first demonstration of the point : all staggering is from our own unbelief . the experience which we have of the mighty workings of god , for the accomplishment of all his promises , gives light unto this thing . we have found it true , that where he is once engaged , he will certainly go through unto the appointed issue , though it stand him in the laying out of his power and wisdom to the uttermost . hab. . . thy bow was made quite naked according to the oath 's of the tribes , thy word . if gods oath be passed , and his word engaged ; he will surely accomplish it , though it cost him the making of his bow quite naked , the manifestation of his power to the utmost . it is true : never did any wait upon god for the accomplishment and fulfilling of a promise , but he found many difficulties fall out between the word and the thing . so was it with abraham in the business of a son : and so with david in the matter of a kingdom . god will have his promised mercies to fall , as the dews upon the parched gasping earth ; or as the shadow of a great rock in a weary land , isa. . . very welcom unto the traveller , who hath had the sun beat upon his head in his travel all the day . zion is a crown of glory in the hand of the lord , as a royal diadem in the hand of her god : isa. . . the precious stones of a diadem , must be cut and pollished , before they be set in beauty and glory . god will have oftimes the precious living stones of zion , to have many a sharp cutting , before they come to be fully fixed in his diadem : but yet in the close , whatever obstacles stand in the way , the promise hath still wrought out it's passage : as a river , all the while it is stopped with a damme , is still working higher and higher , still getting more and more strength , until it bear down all before it , and obtain a free course to it's appointed place : every time opposition lyes against the fulfilling of the promise , and so seems to impede it for a season , it gets more and more power , until the appointed hour be come , and then it bears down all before it . were there any thing imaginable , whereof we had not experience , that it hath been conquered to open a door for the fulfilling of every word of god , we might possibly , as to the apprehension of that thing , stagger from some other principle , then that of vnbelief . what is there in heaven or earth , but god and his ministring spirits , that hath not at one time or other , stood up to it's utmost opposition , for the frustrating of the word , wherein some or other of the saints of god have put their trust ? divels in their temptations , baits , subtilties , accusations , and oppositions : men in their counsels , reasonings , contrivances , interests , dominions , combinations , armies , multitudes , and the utmost of their endeavours : the whole frame of nature , in it 's primitive instituted course , fire , water , day , night , age , sickness , death ; all in their courses have fought against the accomplishment of the promises : and what have they obtained by all their contendings ? all disappointed , frustrated , turned back , changed , and served only to make the mercy of the promise , more amiable and glorious . i would willingly illustrate this demonstration with an instance , that the almighty , al conquering power that is in the promise , settling all staggering upon it's own basis of vnbelief , might be the more evident . i might here mention abraham , with all the difficulties and appearing impossibilities , which the promise unto him did pass through , and cast to the ground , the mercy of it at length , arising out of the grave ; for he received his son from the dead in a figure : heb. . . or i might speak of joseph , moses , or david : but i shall rather chuse a president from among the works of god , in the dayes wherein we live : and that in a business , concerning which , we may set up our eben-ezer , and say , thus far god hath been a helper . look upon the affaire of ireland . the engagement of the great god of revenges against murder and treachery , the interest of the lord christ and his kingdom , against the man of sin , furnished the undertakers with manifold promises to carry them out to a desired , a blessed issue . take now a brief view , of some mountains of opposition , that lay in the way against any success in that place ; and hear the lord saying to every one of them , who art thou , o great mountain ? before my people thou shalt be made a plain : zech. . . not to mention the strivings and struglings of two manner of people , in the womb of this nation , totally obstructing for a long time the bringing forth of any deliverance for ireland : nor yet , that mighty mountain , ( which some mis-named a level ) that thought at once to have locked an everlasting door upon that expedition : i shall propose some few ( of many ) that have attended it . the silence that hath been in heaven for half an hour as to this business : the great cessation of prayers in the heavens , of many churches , hath been no small mountain in the way of the promise . when god will do good for zion , he requires that his remembrancers give him no rest , until he do it . isa. . . and yet sometimes in the close of their supplications , gives them an answer , by terrible things , psal. . . he is sometimes silent to the prayers of his people , psal. . . is not then a grant rare , when his people are silent as to prayers ? of how many congregations in this nation , may the prayers , tears , and supplications for the carrying on of the work of god in ireland , be written with the lines of emptiness ? what a silence hath been in the heaven of many churches , for this last half hour ? how many that began with the lord in that work , did never sacrifice at the altar of jehova nissi : nor considered that the lord hath sworn to have war with such amalekites as are there , from generation to generation ? exod. . , . they have forgotten , that ireland was the first of the nations that laid waite for the bloud of gods people desiring to enter into his rest ; and therefore their latter end shall be , to perish for ever : numb. . . many are as angry as jonah , not that babylon is spared , but that it is not spared . hath not this been held out as a mountain ? what will you now do , when such or such , these and those men , of this or that party , look upon you as the grass upon the house tops , which withereth afore it groweth up : wherewith the mower filleth not his hand , nor he that bindeth sheaves his bosome , that will not so much as say , the blessing of the lord be upon you , we bless you in the name of the lord ? but now ! shall the faithlesness of men , make the faith of god of none effect ? shall the kingdom of christ suffer because some of those that are his , what through carnal wisdom , what through spiritual folly , refuse to come forth to his help , against the mighty ? no doubtless ! the lordsees it , and it displeases him ; he sees that there is no man , and wonders that there is no intercessour : ( even marvels that there are no more supplications on this behalf ) therefore his own arm brought salvation to him , and his own righteousness it sustained him : he put on righteousness as a brestplate , and an helmet of salvation upon his head : and he put on the garments of vengeance for cloathing , and was clad with zeal as a cloak : according to their deeds , accordingly he will repay , fury to his adversaries , recompence to his enemies , to the island he will repay recompence : isa. . , , , . some men's not praying , shall not hinder the promises accomplishing . they may sooner discover an idol in themselves , then disappoint the living god . this was a mountain . our own advises and counsels have often stood in the way of the promises bringing forth : this is not a time nor place for narrations : so i shall only say to this in general ; that if the choycest and most rational advises of the army , had not been overswayed by the providence of god , in all probabilities , your affairs had been more then ten degrees backward , to the condition wherein they are . the visible opposition of the combined enemy in that nation , seemed as to our strength , unconquerable . the wiseman tells us , that a threefold cord is not easily broken : ireland had a fivefold cord to make strong bands for zion , twisted together : never ( i think ) did such different interests bear with one another , for the compassing of one common end . he that met the lyon , the fox , and the asse traveling together , wondered quo unâ iter facerent : whither these ill-matched associates did bend their course ! neither did his marvelling cease , when he heard they were going a pilgrimage , in a business of devotion . he that should meet protestants , covenanted protestants , that had sworn in the presence of the great god , to extirpate popery and prelacy , as the scots in vlster ; others , that counted themselves under no less sacred bond , for the maintainance of prelats , service-book , and the like ; as the whole party of ormonds adherents : joyned with a mighty number , that had for eight yeers together , sealed their vows to the romish religion , with our bloud and their own ; adding to them those that were profound to revolt up and down , as suted their own interest , as some in munster ; all closing with that party , which themselves had laboured to render most odious and execrable , as most defiled with innocent blood : he , i say , that should see all these , after seven yeers mutual conflicting , and embruing their hands in each others blood , to march all one way together , cannot but marvel , quo unà iter facerent , whither they should journey so friendly together : neither surely , would his admiration be lessened , when he should hear , that the first thing they intended and agreed upon , was , to cover the innocent bloud of ; contrary to that promise : behold the lord commeth out of his place , to punish the inhabitants of the earth , for their iniquity : the earth also shall disclose her bloud , and shall no more cover her slain : isa. . . and nextly , to establish catholick religion , or the kingdom of babel , in the whole nation , in opposition to the ingaged truth , and in our dayes visibly manifested power of the lord jesus : with sundry such like things , contrary to their science and conscience , their covenant and light , yea the trust and honesty , of most of the chief leaders of them . now how can the promise stand in the way of this hydra ? what sayes it to this combined opposition ? why first , saith the lord , though hand joyn in hand , the wicked shall not be unpunished : prov. . . their covering shall be too short , and narrow , to hide the blood which god will have disclosed . and nextly , though they will give their power to the beast , and fight against the lamb , consenting in this , who agree in nothing else in the world ; yet they shall be broken in pieces ; though they associate themselves , they shall be broken in pieces : if rezin , and the son of remaliah , syria and ephraim , old adversaries , combine together for a new enmity against judah ; if covenant and prelacy , popery and treachery , bloud and ( as to that ) innocency , joyn hand in hand , to stand in the way of the promise ; yet i will not in this joyn with them sayes the lord though they were preserved all distinctly in their several interests for seven yeers , in their mutual conflicts , that they might be scourges to one another ; yet if they close , to keep off the engagement of god in the word of his promise , not much more then the th part of one yeer , shall consume some of them to nothing , and fill the residue with indignation and anguish . by what means god hath mightily and effectually wrought , by mixing folly with their counsels , putting fear , terror , and amazedness upon all their undertakings , to carry on his own purpose , i could easily give considerable instances . that which hath been spoken in general , may suffice to bottome us on this , that whilest we are in the way of god , all staggering at the issue , is from unbelief ; for he can , he will do more such things as these . vse my first vse shall be as unto temporals ; for they also ( as i told you ) come under the promise , not to be staggered at , with the limitations before mentioned . learn hence then to live more by faith in all your actings : believe , and you shall be established : i have in the dayes of my pilgrimage seen this evil under the sun : many professors of the gospel , called out to publick actings , have made it their great design to manage all their affairs with wisdom and policy , like the men of the residue of the nations . living by faith , upon the promises , hath appeared to them , as too low a thing , for the condition and employment wherein they now are : now they must plot , and contrive , and design , lay down principles of carnal fleshly wisdome , to be pursued to the uttermost : and what i pray hath been the issue of such undertakings ? first , the power of religion hath totally been devoured , by that lean , hungry , never to be satisfied beast of carnal policy : no signs left that it was ever in their bosoms . conformity unto christ in gospel graces , is looked on as a mean contemptible thing : some of them have faln to down-right athiesme , most of them to wretched formality in the things of god . and then , secondly , their plots and undertakings , have generally proved tympanous and birthless : vexation and disappointment hath been the protion of the residue of their dayes . the ceasing to lean upon the lord , and striving to be wise in our actings , like the men of the world , hath made more rehoboams , than any one thing in this generation . what now lyes at the bottom of all this ? meerly staggering at the promise , through vnbelief . what building is that like to be , which hath a staggering foundation ? when god answers not saul , he goes to the devil . when the promise will not support us , we go to carnal policy : neither can it otherwise be . engagedmen , finding one way to disappoint them , presently betake themselves to another . if men begin once to stagger at the promise , and to conclude in their fears , that it will not receive accomplishment , that the fountain will be dry , they cannot but think it high time , to digge cisterns for themselves . when david sayes , he shall one day perish by the hand of saul , ( whatever god had said to the contrary ) his next advise is , let me go to the philistins : and what succes he had in that undertaking , you know . political diversions , from pure dependance on the promise , do alwayes draw after them , a long time of entanglements . give me leave to give a vvord of caution , against one or two things , which men staggering at the promises through unbelief , do usually in their carnal vvisdome run into , for the compassing of the thing aimed at , that they may not be found in your honorable assembly . take heed of a various management of religion , of the things of god , to the advantage of the present posture and condition of your affairs . the things of christ should be as joseph's sheaf , to which all others should bow . vvhen they are made to cringe , and bend , and put on a flattering countenance , to allure any sort of men into their interest , they are no more the things of christ . i would it had not been too evident formerly , that men entangled in their affairs , enjoying authority , have with all industry and diligence , pursued such and such an appearance of religion ; not that themselves were so passionately affected with it , but meerly for the satisfaction of some in that , whose assistance and complyance they needed for other things . oh let not the things of god , be immixed any more with carnal reasonings . his truths are all eternal and unchangeable . give them at once the soveraignty of your souls , and have not the least thought of making them bend , to serve your own ends , though good and righteous . think not to get the promise like jacob , by representing your selves in the things of god , for other then you are . hide no truth of god , as to that way of manifestation which to you is committed , for fear it should prove prejudicial to your affairs . that influence and signature of your power , which is due to any truth of god , let it not be with-held by carnal reasonings . i might further draw out these , and such like things as these ; the warning is , to live upon the faith of that promise , which shall surely be established , without turning aside to needless crooked paths of your own . vse secondly , be faithful in doing all the work of god whereunto you are engaged , as he is faithful in working all your works whereunto he is engaged . your work whereunto ( whilest you are in his wayes ) god is engaged , is your safety and protection . gods work whereunto you are engaged is the propagating of the kingdom of christ , and the setting up of the standard of the gospel . so far as you find god going on with your work , go you on with his . how is it that jesus christ , is in ireland only as a lyon stayning all his garments with the bloud of his enemies ? and none to hold him out as a lamb sprinkled with his own bloud to his friends ? is it the soveraignty and interest of england that is alone to be there transacted ? for my part , i see no further into the mystery of these things , but that i could heartily rejoyce , that innocent blood being expiated , the irish might enjoy ireland so long as the moon endureth , so that jesus christ might possesse the irish . but god having suffered those sworn vassals of the man of sin , to break out into such wayes of villany , as render them obnoxious unto vengeance , upon such rules of government amongst men , as he hath appointed : is there therefore nothing to be done , but to give a cup of blood into their hands ? doubtless the way whereby god will bring the followers after the beast to condign destruction , for all their enmity to the lord jesus , will be , by suffering them to run into such practises against men , as shall righteously expose them to vengeance , according to acknowledged principles among the sons of men . but is this all ? hath he no further aime ? is not all this to make way for the lord jesus to take possession of his long since promised inheritance ? and shall we stop at the first part ? is this to deal fairly with the lord jesus ? call him out to the battel , and then keep away his crown ? god hath been faithful in doing great things for you , be faithful in this one , do your utmost for the preaching of the gospel in ireland . give me leave to adde a few motives to this duty . they want it : no want like theirs who want the gospel . i would there were for the present , one gospel preacher , for every walled town in the english possession in ireland . the land mourneth , and the people perish for want of knowledge : many run to and fro , but it is upon other designs ; knowledge is not increased . they are sensible of their wants , and cry out for supply . the tears and cryes of the inhabitants of dublin , after the manifestations of christ , are ever in my view . if they were in the dark , and lived to have it so , it might something close a door upon the bowels of our compassion : but they cry out of their darkness , and are ready to follow every one whosoever , to have a candle . if their being gospelless , move not our hearts , it is hoped , their importunate cryes will disquiet our rest : and wrest help , as a beggar doth an alms. seducers and blasphemers will not be wanting to sow their tares , which those fallowed fields will receive , if there be none to cast in the seed of the word . some are come over thither already without call , without employments , to no other end , but only to vaunt themselves to be god ; as they have done in the open streets , with detestable pride , athiesme and folly : so that as ireland was heretofore termed by some in civil things , a frippery of bankrupts , for the great number of persons of broken estates that went thither : so doubtless in religion , it will prove a frippery of monstrous , enormous contradictious opinions , if the work of preaching the word of truth , and soberness , be not carried on . and if this be the issue of your present undertakings , will it be acceptable , think you , to the lord jesus , that you have used his power and might , to make way for such things , as his soul abhors ? will it be for his honour , that the people whom he hath sought to himself with so high a hand , should at the very entrance of his taking possession , be leavened with those high and heavenly notions , which have an open , and experimented tendency to earthly , fleshly , dunghill practises ? or , will it be for the credit and honour of your profession of the gospel , that such a breach should be under your hand ? that it should be ( as it were ) by your means ? will it not be a sword , and an arrow , and a maul in the hands of your observers ? who can bear the just scandal that would accrew ? scandal to the magistrates , scandal to the ministers of this generation , in neglecting such an opportunity of advancing the gospel ; sleeping all the day , whilest others sow tares . where will be the hoped , the expected consolation of this great affaire , when the testimony and pledge of the peculiar presence of christ amongst us , upon such an issue , shall be wanting ? what then shall we do ? this thing is often spoken of , seldom driven to any close ! pray ; pray the lord of the harvest , that he would send out , that he would thrust forth labourers into his harvest . the labourers are ready to say , there is a lyon in the way : difficulties to be contended withal : and to some men it is hard seeing a call of god , through difficulties : when if it would but cloath it self with a few carnal advantages , how apparent is it to them ? they can see it through a little cranny . be earnest then with the master of these labourers , in whose hand is their life and breath , and all their wayes ; that he would powerfully constrain them , to be willing to enter into the fields , that are white for the harvest . make such provision , that those who will go , may be fenced from outward straights and fears , so far as the uncertainty of humane affairs in general , and the present tumultuating perturbations will admit . and let not i beseech you , this be the business of an unpursued order . but , let some be appointed ( generals dye and sink by themselves ) to consider this thing , and to hear what sober proposals may be made by any , whose hearts god shall stir up to so good a work . this i say is a work wherein god expecteth faithfulness from you : stagger not at his promises , nor your own duty . however by all means possible , in this business , i have strived to deliver my own soul . once more , to this of faith , let me stir you up to another work of love : and that in the behalf of many poor perishing creatures , that want all things needful for the sustentation of life . poor parentless children , that lye begging , starving , rotting in the streets , and find no relief : yea , persons of quality , that have lost their dearest relations in your service , seeking for bread , and finding none . oh that some thoughts of this also , might be seriously committed to them , that shall take care for the gospel . vse i desire now to make more particular application of the doctrine , as to things purely spiritual : until you know how to believe for your own souls , you will scarcely know how to believe for a nation . let this then teach us , to lay the burden and trouble of our lives upon the right shoulder . in our staggerings , our doubtings , our disputes , we are apt to assign this and that reason of them ; when the sole reason indeed is our unbelief . were it not for such a cause , or such a cause , i could believe ; that is , were there no need of faith . that is faith must remove the mountains that lye in the way , and then all will be plain . it is not the greatness of sin , nor continuance in sin , nor backsliding into sin , that is the true cause of thy staggering , whatever thou pretendest : the removal of all these is from that promise , whose stability and certainty , i before laid forth : but solely from thy unbelief , that root of bitterness which springs up and troubles thee . it is not the distance of the earth from the sun , nor the sun's withdrawing it self , that makes a dark and gloomy day , but the interposition of clouds and vaparous exhalations . neither is thy soul beyond the reach of the promise ; nor doth god with-draw himself , but the vapours of thy carnal unbelieving heart , do cloud thee . it is said of one place , christ could do no great work there : why so ? for want of power in him ? not at all : but meerly for want of faith in them ; it was because of their vnbelief . the promise can do no great work upon thy heart , to humble thee , to pardon to quiet thee ; is it for want of fulness and truth therein ? not at all : but meerly for want of faith in thee , that keeps it off . men complain , that were it not for such things , and such things , they could believe ; when it is their uubelief that casts those rubs in the way . as if a man should cast nails and sharp stones in his own way , and say , verily i could run , were it not for those nails and stones ; when he continues himself to cast them there . you could believe , were it not for these doubts , and difficulties , these staggering perplexities , when alass ! they are all from your unbelief . vse see the sinfulness of all those staggering doubts and perplexities , wherewith many poor souls have almost all their thoughts taken up : such as is the root , such is the fruit . if the tree be evil , so will the fruit be also . men do not gather grapes from brambles . what is the root that bears this fruit of staggering ? is it not the evil root of vnbelief ? and can any good come from thence ? are not all the streams of the same nature with the fountain ? if that be bitter , can they be sweet ? if the body be full of poyson , will not the branches have their venome also ? surely if the mother ( unbelief ) be the mouth of hell , the daughters ( staggerings ) are not the gates of heaven . of the sin of vnbelief , i shall not now speak at large : it is in sum , the vniversal opposition of the soul unto god : all other sins arise against some thing or other of his revealed will : only vnbelief sets up it self in a direct contradiction , to all of him that is known . hence the weight of condemnation in the gospel , is constantly laid on this sin . he that believeth not , on him the wrath of god abideth : he shall be damned . now as every drop of sea-water retains the brackishness and saltnesse of the whole , so every staggering doubt that is an issue of this unbelief , hath in it the unsavouriness and distastefulness unto god , that is in the whole . further to give you a little light into what acceptance our staggering thoughts find with the lord , according to which , must be our esteem of all that is in us . observe , that they grieve him . they provoke him . they dishonor him . such a frame grieves the lord . nothing more presses true love , then to have any appearance of suspition . christ comes to peter and asks him , simon , son of jonas , lovest thou me ? joh. . . peter seems glad of an opportunity to confess him , and his love to him , whom not long since he had denyed ; and answers readily , yea , lord , thou knowest that i love thee . but when christ comes with the same question again and again , the holy ghost tells us , peter was grieved because he said unto him the d time , lovest thou me ? it exceedingly troubled peter , that his love should come under so many questionings , which he knew to be sincere . the love of christ to his , is infinitely beyond the love of his , to him . all our doubtings are nothing but so many questionings of his love . we cry , lord jesus , lovest thou us ? and agai●●lord jesus , lovest thou us ? and that with distrustf●● 〈…〉 thoughts , that it is not , it cannot be . 〈…〉 the vnbelieving jews , the holy ghost tells us , jesus was grieved for the hardness of their hearts : mark . . and as it is bitter to him in the root , so also in the fruit . our staggerings and debates when we have a word of promise ; is a grief to his holy spirit , as the unkindest return we can make unto his love . it provoks him . how can this be , ( sayes zechariah ) that i should have a son ? this shall be , ( saith the lord ) and thou thy self for thy questioning shalt be a sign of it , thou shalt be dumb and not speak : luke . his doubting was a provocation : and our saviour expresses no less in that bitter reproof to his disciples upon their wavering , matth. . . o faithless and perverse generation , how long shall i be with you ? how long shall i suffer you ? how long shall i suffer you ? that is , in this unbelieving frame . poor souls are apt to admire the patience of god in other matters ; that he spared them in such and such sins , at such and such times of danger , but his exceeding patience towards them in their carnal reasonings , and fleshly objections against believing ; this they admire not . nay , generally they think it should be so : god would not have them one step further . nay , they could be more stedfast in believing as they suppose , might it stand with the good will of god : when all this while , this fram of all others , is the greatest provocation to the lord ; he never exercises more forbearance , then about this kind of unbelief . when the spyes had gone into canaan , had seen the land , and brought of the good fruit of it , then to repine , then to question whither god would bring them into it or no : this caused the lord to swear in his wrath , that they should not enter into his rest . when god hath brought men to the borders of heaven , discovered to them the riches and excellency of his grace , admitted them to enter as spyes into the kingdom of glory , then to fall a staggering , whether he intends them an entrance or no ; is that which lyes heavie on him . the like may be said of all promised mercies , and deliverances whatsoever . that this is a provocation , the lord hath abundantly testified , in as much , as for it , he hath oftentimes snatched sweet morsels from the mouths of men , and turned aside the stream of mercies , when it was ready to flow in upon them . if ( saith he ) you will not believe , you shall not be established : isa. . . the very mercy but now promised , concerning your deliverance , shall be with-held . oh stop not success from ireland , by unbelief . it dishonors god . in the close of this verse , it is said , abraham was strong in faith ( or staggered not ) giving glory to god . to be established in believing , is to give god the greatest glory possible . every staggering thought that ariseth from this root of unbelief , robs god of his glory . it robs him of the glory of his truth . he that believeth not , hath made him a liar , because he believeth not his record : joh. . . let men pretend what they please , ( as most an end , we give in specious pretences for our unbelief ) the bottom of all is , the questioning of the truth of god , in our false hearts . it robs him of the glory of his fidelity or faithfulness in the discharge of his promises : if we confess our sins , he is faithful to forgive us our sins : joh. . . he hath engaged his faithfulness in this business of the forgiveness of iniquities : he whose right it is , calling that in question , calls the faithfulness of god in question . it robs him of the glory of his grace : in a word , if a man should chuse to set himself in an universal opposition unto god , he can think of no more compendious way then this . this then is the fruit , this the advantage of all our staggering , we rob god of glory , and our own souls of mercy . vse be ashamed of , and humbled for , all your staggerings at the promises of god , with all your fleshly reasonings , & carnal contrivances issuing therefrom . for the most part , we live upon successes , not promises : unless we see and feel the print of victories , we will not believe . the engagement of god , is almost quite forgotten in our affairs . we travel on without christ , like his mother , and suppose him only to be in the croud : but we must return to seek him where we left him , or our journying on , will be to no purpose . when job , after all his complaining had seen the end of the lord , he cryes out , now i abhor my self in dust and ashes . you have seen the end of the lord in many of his promises : oh that it might prevaile to make you abhor your selves in dust and ashes , for all your carnal fears and corrupt reasonings , upon your staggerings . when david enjoyed his promised mercy , he especially shames himself , for every thought of unbelief , that he had whilest he waited for it : i said ( saith he ) in my haste , that all men were liars . and now he is humbled for it . is this to be thankful , to forget our provoking thoughts of unbelief , when the mercy is enjoyed ? the lord set it home upon your spirits , and give it to receive it 's due manifestation . if there be any counsels , designs , contrivances on foot amongst us , that are bottomed on our staggering at the promise under which we are , oh let them be instantly cast down to the ground . let not any be so foolish , as to suppose that unbelief will be a foundation for quiet habitations . you are careful to avoid all wayes that might dishonor you , as the rulers of so great a nation : oh be much more careful about such things as will dishonor you as believers : that 's your greatest title , that 's your chiefest priviledge . search your own thoughts , and if any contrivance , any complyance be found springing up , whose seed was sown by staggering at the promise ; root them up , and cast them out , before it be too late . engage your hearts against all such wayes for the future : say unto god , how faithful art thou in all thy wayes ! how able to perform all thy promises ! how hast thou established thy word in heaven and earth ! who would not put their trust in thee ? we desire to be ashamed , that ever we should admit in our hearts , the least staggering at the stability of thy word . act as men bottomed upon unshaken things : that are not at all moved by the greatest appearing oppositions : he that believeth , will not make haste : be not hasty in your resolves , in any distress . waite for the accomplishment of the vision , for it will come . so long as you are in the way of god , and do the work of god , let not so much as your desires be too hasty , after appearing strengthnings , and assistance . whence is it that there is amongst us , such bleating after the complyance of this or that party of the sons of men , perhaps priding themselves in our actings upon unbelief ; as though we proclaimed , that without such and such , we cannot be protected in the things of god . let us ( i beseech you ) live above those things , that are unworthy of the great name , that is called upon us . oh that by these , and the like wayes , we might manifest our self-condemnation , and abhorrency , for all that distrust and staggering at the word of god , which arising from unbelief , hath had such deplorable issues upon all our counsels and undertakings . finis . the principles of the doctrine of christ: unfolded in two short catechismes, wherein those principles of religion are explained, the knowledge whereof is required by the late ordinance of parliament, before any person bee admitted to the sacrament of the lords supper. for the use of the congregation at fordham, in the county of essex. by john owen pastor there. owen, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing o ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing o estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the principles of the doctrine of christ: unfolded in two short catechismes, wherein those principles of religion are explained, the knowledge whereof is required by the late ordinance of parliament, before any person bee admitted to the sacrament of the lords supper. for the use of the congregation at fordham, in the county of essex. by john owen pastor there. owen, john, - . [ ], p. printed by r. cotes, for philemon stephens, at the guilded lion in pauls church-yard, london : . reproduction of the original in the bodleian library. eng church of england -- catechisms -- early works to . catechisms, english -- early works to . theology, doctrinal -- early works to . a r (wing o ). civilwar no the principles of the doctrine of christ: unfolded in two short catechismes, wherein those principles of religion are explained, the knowled owen, john f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - taryn hakala sampled and proofread - taryn hakala text and markup reviewed and edited - pfs batch review (qc) and xml conversion the principles of the doctrine of christ : vnfolded in two short catechismes , wherein those principles of religion are explained , the knowledge whereof is required by the late ordinance of parliament , before any person bee admitted to the sacrament of the lords supper . for the use of the congregation at fordham , in the county of essex . by john owen pastor there . come yee children , hearken unto me , i will teach you the feare of the lord , psal. . . london , printed by r. cotes , for philemon stephens , at the guilded lion in pauls church-yard . . to my loving neighbours and christian friends , at fordham . brethren , my hearts desire and request unto god for you is , that yee may bee saved : i say the truth in christ also , i lye not , my conscience bearing mee witnesse in the holy ghost , that i have great heavinesse , and continuall sorrow in my heart , for them amongst you , who as yet walk disorderly , and not as beseemeth the gospel , little labouring to acquaint themselves with the mystery of godlinesse ; for many walk , of whom i have told you often weeping , and now tell you again with sorrow , that they are the enemies of the crosse of christ , whose end is destruction , whose god is their belly , who minde earthly things . you know ( brethren ) how i have been amongst you , and in what manner , for these two yeers past ; and how i have kept back nothing ( to the utmost of the dispensation to mee committed ) that was profitable unto you ; but have shewed you and taught you , publickly , and from house to house , testifying to all , repentance towards god , and faith towards our lor● jesus christ . now with what sincerity this hath bin by mee performed ; with what issue and successe by you received , god the righteous judge will one day declare ; for before him , must both you , and i appear , to give an account of the dispensation of the glorious gospel amongst us : in the mean while , the desire of my heart is , to bee s●rvant to the least of you in the work of the lord . and that in any way , which i can conceive profitable unto you either in your persons or your families . now amongst my indevours in this kinde , after the ordinance of publick preaching the word , there is not , i conceive , any more needfull , ( as all will grant that know the estate of this place , how taught of late dayes , how full of grossely ignorant persons ) then catechising , which hath caused me to set aside some houres for the compiling of these following , which also i have procured to bee printed meerly because the least part of the parish are able to read it in writing , my intention in them being , principally , to hold out those necessary truths , wherein you have been in my preaching more fully instructed : as they are , the use of them i shall briefly present unto you . . the lesser catechisme may bee so learned of the younger sort , that they may bee ready to answer to every question thereof . . the greater will call to minde much of what hath been taught you in publick , especially concerning the person a●● offices of jesus christ . . out of that you may have help to instruct your families in the lesser , being so framed for the most part , that a chapter of the one , is spent in unfolding a question of the other . . the texts of scripture quoted , are d●ligently to bee sought out and pondered , that you may know indeed whether these things are so . . in ●eading the word , you may have light into the meaning of many places , by considering what they are here produced to confirme . . i have been sparing in the doctrine of the sacraments , because i have already been so frequent in examinations about them . . the handling of morall duties i have wholly omitted , because by gods assistance i intend for you a briefe explication of the lords prayer , and the ten commandements , with some articles of the creed , not unfolded in these , by themselves , by the way of question and answer . now in all this as the paines hath been mine , so i pray that the benefit may bee yours ▪ and the praise his , to whom alone any good , that is in this or any thing else , is to bee ascribed . now the god of heaven continue that peace , love , and amity amongst our selves , which hitherto hath ben unshaken , in these divided times , and grant that the scepter and kingdome of his son may bee gloriously advanced in your hearts , that the things which concern your peace , may not bee hidden from your eyes in this your day : which is the daily prayer of from my study , septem. the last , your servant in the work of the lord , j.o. the lesser catechisme . question , whence is all truth concerning god , and our selves to bee learned ? answ. from the holy scripture , the word of god . q. what doe the scriptures teach that god is ? a. an eternall , infinite , most holy spirit , giving beeing to all things , and doing with them whatsoever hee pleaseth , q. is there but one god ? a. one onely , in respect of his essence , and being , but one in three distinct persons , of father , son , and holy ghost . quest . what else is held forth in the word concerning god , that wee ought to know ? a. his decrees , and his works . q ▪ what are the decrees of god concerning us ? a. his eternall purposes , of saving some by jesus christ , for the praise of his glory ; and of condemning others for their sins . q. what are the works of god ? a. acts or doings of his power , whereby hee createth , sustaineth , and governeth all things . q. what is required from us towards almighty god ? a. holy and spirituall obedience , according to his law given unto us . q. are wee able to doe this of our selves ? a. no , in no wise , being by nature unto every good work reprobate . q. how came wee into this estate , being at the first created in the image of god , in righteousnesse and innocency ? a. by the fall of our first parents , breaking the covenant of god , losing his grace and deserving his curse . q. by what way may wee bee delivered from this miserable estate ? a. onely by jesus christ . q. what is iesus christ ? a. god and man united in one person , to bee a mediator between god and man . q. what is hee unto us ? a. a king , a priest , and a prophet . q. wherein doth bee exercise his kingly power towards us ? a. in converting us unto god by his spirit , subduing us unto his obedience , and ruling in us by his grace . q. in what doth the exercise of his priestly office for us chiefely consist ? a. in offering up himself an acceptable sacrifice on the crosse , so satisfying the justice of god for our sins , removing his curse from our persons , and bringing us unto him . q. wherein doth christ exercise his propheticall office towards us ? a. in revealing to our hearts , from the bosome of his father , the way , and truth , whereby wee must come unto him . q. for whose sake doth christ perform all these ? a. onely for his elect. q. in what condition doth jesus christ exercise these offices ? a. hee did in a low estate of humiliation on earth , but now in a glorious estate of exaltation in heaven . q. what is the church of christ ? a. the universall company of gods elect , called to the adoption of children . q. how come wee to bee members of this church ? a. by a lively faith . q. what is a lively faith ? a. an assured resting of the soule upon gods promises of mercy in jesus christ , for pardon of sins here , and glory hereafter . q. how come wee to have this faith ? a. by the effectuall working of the spirit of god in our hearts , freely calling us from the state of nature , to the state of grace . q. are wee accounted righteous for our faith ? a. no , but onely for the righteousnesse of christ , freely imputed unto us , and laid hold of by faith . q. . is there no more required of us , but faith onely ? a. yes , repentance also , and holinesse . q. . what is repentance ? a. a forsaking of all sin , with godly sorrow for what wee have committed . q. . what is that holinesse which is required of us ? a. universall obedience to the will of god revealed unto us . q. what are the priviledges of beleevers ? a. first , union with christ ; secondly , adoption of children ; thirdly , communion of saints ; fourthly , right to the seales of the new covenant ; fifthly , christian liberty ; sixtly , resurrection of the body to life eternall . q. . what are the sacraments , or seales of the new covenant ? a. visible seales of gods spirituall promises , made unto us in the blood of jesus christ . q. . which bee they ? a. baptism , and the lords supper . q. what is baptisme ? a. an holy ordinance , whereby being sprinkled with water according to christs institution , wee are by his grace made children of god , and have the promises of the covenant sealed unto us . q. what is the lords supper ? a. an holy ordinance of christ appointed to communicate unto beleevers , his body and blood spiritually , being represented by bread and wine , blessed , broken , powred out , and received of them . q. . who have a right unto this sacrament ? a. they onely who have an interest in jesus christ by faith . q. what is the communion of saints ? a. an holy conjunction between all gods people , partakers of the same spirit , and members of the same mysticall body . q. what is the end of all this dispensation ? a. the glory of god in our salvation . glory bee to god on high . the greater catechisme . chap. i. of the scripture . question . what is christian religion ? answ. the only ( a ) way of ( ) ( ) knowing god aright , and ( b ) living unto him . ( a ) joh. . ●oh . . . act. . ( b ) col. . . cor. . . gal. . , . q. . whence is it to bee learned ? a. from the holy ( ) scripture onely . isa. . . joh. . . q. . what is the scripture ? a. the books of the ( a ) old , and ( b ) new ( ) ( ) ( ) testament , ( c ) given by inspiration from god , containing all things necessary to bee beleeved and done , that god may bee worshipped and our soules saved . ( a ) isa. . . rom. . . ( b ) rev. . , . ( c ) tim. . , . psal. . , . jer. . . joh. . . q. . how know you them to bee the word of god ? a. by the ( a ) testimony ( ) of gods spirit , working faith in my heart , to close with that ( b ) heavenly majesty , and cleare divine truth , that shineth in them . ( a ) matth. . . joh. . . thess. . . joh. . . joh. . . ( b ) luk ▪ . . cor. . . heb. . . pet. . . chap. ii. of god . q. . what doe the scriptures teach concerning god ? a. first , what hee is , or his nature ; secondly , what hee doth , or his works . exod. . . isa. . . heb. . , , . heb. . . q. . what is god in himselfe ? a. an ( a ) eternall ( b ) infinite , ( c ) ( ) ( ) ( ) incomprehensible ( d ) spirit , ( e ) giving beeing to all things , and doing with them whatsoever hee pleaseth . ( a ) deut. . . isa. . . revel. . . ( b ) king . . psal. . , , , . &c. ( c ) exod. . . tim. . . ( d ) joh. , . ( e ) gen. . . psal. . . & . . isa. . . joh. . heb. . . q. . doe wee here know god as hee is ? a. no , his glorious beeing is not of us , in this life , to bee comprehended . exod. . . cor. . . q. . whereby is god chiefely made known unto us in the word ? a. first , by his ( f ) names , secondly , by his ( g ) attributes , or properties . ( f ) exod. . . ch. . . psa. . . ( g ) exo. . , . mat. . . q. . what are the names of god ? a. glorious titles , which hee ( ) hath given himselfe , to hold forth his excellencies unto us , with some perfections , wherby hee will reveale himselfe . exod. , , . & . . & . , . gen. . . q. . what are the attributes of god ? a. his infinite perfections , in being and working . revelat. . , , , . q. . what are the chiefe attributes of his beeing ? a. ( a ) eternity , ( b ) infinitenesse , ( c ) simplicity , ( ) ( ) or purity , ( d ) all-sufficiency , ( e ) perfectnesse , ( f ) immutability , ( g ) life , ( h ) will , and ( i ) understanding . ( a ) deut. . . psal. . . esa. . . revel. . . ( b ) king. . . psal. . , , , . ▪ . ( c ) exod. . . ( d ) gen. . . psal. . , . ( e ) joh. . , , . rom. . , , , . ( f ) mal. . . jam. . ▪ ( g ) judg ▪ . . sam. . . king ▪ . . ezek. . . & . . m●tth . . . act. . . the . . . ( h ) dan. . . esa. . . ephes. . . . jam. . . ( i ) psal. . . & ▪ . & . . ier. . . heb. . . q. . what are the attributes which usually are ascribed to him in his works , or the acts of his will ? a. ( k ) goodnesse , ( l ) power , ( m ) ( ) ( ) justice , ( n ) mercy , ( o ) holinesse , ( p ) wisdome , and the like , which hee delighteth to exercise towards his creatures , for the praise of his glory . ( k ) psal. , . mat. . . ( l ) exod. . . psal. . . revel. . . ( m ) zeph. . . psal. . . ierem. . . rom. . . ( n ) psal. . . rom. . . ephes. . . ( o ) exod. . . iosh. . . hab. . . revel. . . ( p ) rom. . . & . . chap. iii. of the holy trinity . q. . is there but one god to whom these properties doe belong ? a. ( a ) one onely , in respect of his essence and being , but one ( b ) in three distinct persons , of father , sonne , and holy ghost . ( a ) deut. . . matth. . . ephes. . , . ( b ) gen. . . ioh. . . matth. . . q. . what mean you by person ? a. a distinct manner of ( ) ( ) ( ) subsistence or beeing , distinguished from the other persons , by its own properties . ioh. . . heb. . . q. . what is the distinguishing property of the person of the father ? a. to bee of himself onely , the fountain of the god-head . ioh. . , . ephes. . . q. . what is the property of the son ? a. to be begotten of his father , from eternity . psal. . . ioh. . . & . . q. . what of the holy ghost ? a. to proceed from the father and the son . ioh. . . & . . & . . & . . q. . are these three one ? a. one ( a ) every way , in nature , will , and essentiall properties , ( b ) distinguished onely in their personall manner of subsistence . ( a ) ioh. . . rom. . . ( b ) ioh. . . ioh. . ▪ q. . can wee conceive these things as they are in themselves ? a. neither ( a ) wee , nor yet the ( b ) angels ( ) of heaven , are at all able to dive into these secrets , as they are internally in god ; ( c ) but in respect of the outward dispensation of themselves , to us , by creation , redemption , and sanctification , a knowledge may be attained of these things , saving , and heavenly . ( a ) tim. . . ( b ) esa. . , . ( c ) col. . , , , . chap. iv. of the works of god , and first , of those that are internall and immanent . q. . what doe the scriptures teach concerning the works of god ? a. that they are of two sorts ▪ first , internall ( ) in his counsell , decrees , and purposes , towards his creatures ; secondly , externall in his works , over and about them , to the praise of his own glory . act. . . prov. . . q. . what are the decrees of god ? a. ( a ) eternall , ( b ) unchangeable purposes ( ) ( ) ( ) of his will , concerning the beeing , and wel-beeing of his creatures . ( a ) mich. . . ephes. . . act. . . ( b ) esa. . . esa. . . rom. . . tim. . . q. . concerning which of his creatures chiefly are his decrees to bee considered ? a. angels , and men , for whom other things were ordained . tim. . . jud. . q. . what are the decrees of god concerning men ? a. election , and reprobation . rom. . , . q. . what is the decree of election ? a. the ( a ) eternall , ( b ) free , ( c ) immutable ( ) ( ) purpose of god , ( d ) whereby in jesus christ , he chuseth unto himselfe , whom hee pleaseth , out of ( e ) whole mankinde , determining to bestow upon them , for his sake , ( f ) grace here , and everlasting happinesse hereafter , for the praise of his glory , by the way of mercy . ( a ) ephes. . . act. . . rom. . , . ( b ) mat. . . ( c ) tim. . . ( d ) ephes. . , . mat. . . ( e ) rom. . , , , . ( f ) ioh. . . & chap. . . , . . q. . doth any thing in us , move the lord thus to chuse us from amongst others ? a. no , in no wise , wee are in the same lumpe with others rejected , when separated by his undeserved grace . rom. . , . matth. . . cor. . . tim. . . q. . what is the decree of reprobation ? a. the eternall purpose of god , to suffer many to sin , leave them in their sin , and not giving them to christ , to punish them for their sin . rom. . , , , . prov. . . mat. . , . pet. . . iude . chap. v. of the works of god that outwardly are of him . q. . what are the works of god , that outwardly respect his creatures ? a. first , of creation ; secondly , of ( ) actuall providence . psal. . . heb. . , . q. . what is the work of creation ? a. an act or work of gods almighty power , whereby of nothing in six dayes hee created heaven , earth , and the sea , with all things in them contained , gen. . . exod. . . prov. . . q. . wherefore did god make man ? a. for his own glory in his service ( ) ( ) and obedience , gen. . , . & . , . rom. . . q. . was man able to yeeld the service and worship that god required of him ? a. yea , to the uttermost , being created upright in the image of god , in purity , innocency , righteousnesse and holinesse , gen. . . eccles. . . ephes. . . col. . . q. . what was the rule , whereby man was at first to bee directed in his obedience ? a. the morall , or eternall law of ( ) god implanted in his nature , and writen in his heart , by creation , being the tenor of the covenant between god and him , sacramentally typifyed by the tree of knowledge of good and evill , gen. . , , . rom. . , . ephes. . . q. . doe we stand in the same covenant still , and have wee the same power to yeeld obedience unto god ? a. no , the ( a ) covenant was ( ) broken by the sin of adam , with whom it was made , ( b ) our nature corrupted , ( c ) and all power to doe good utterly lost . ( a ) gen. . , , . gal. . , , . h●b. . . & . . ( b ) iob . . psal. . ( c ) gen. . . ier. . . chap. vi . of gods actuall providence . q. . what is gods actuall providence ? a. the effectuall working of his ( ) ( ) ( ) power , and almighty act of his will , whereby hee sustaineth , governeth , and disposeth of all things , men , and their actions , to the ends which hee hath ordained for them , exod. . . iob . , , . & . , . psal. . . prov. . . esa. . , . joh. . . act. . . heb. . . q. . how is this providence exercised towards mankinde ? a. two wayes : first , ( a ) peculiarly towards his church , or elect , in their generations , for whom are all things : secondly , ( b ) towards all in a generall manner , yet with various and divers dispensations . ( a ) deut. . . psal. . . zech. . . mat. . . & . . . pet. . . ( b ) gen. . . psal. . , . esa. . . mat. . . q. . wherein chiefly consists the outward providence of god towards his church ? a. in three things , first , in ( a ) causing all ( ) things to work together for their good ; secondly , in ( b ) ruling and disposing of kingdomes , nations , and persons , for their benefit ; thirdly , ( c ) in avenging them of their adversaries , ( a ) mat. . , , . rom. . . tim. . . pet. . . ( b ) psal. . , . esa. . . dan. . . rom. . . ( c ) esa. . . zech. . , , , . luk. . ▪ revel. . . q. . doth god rule also in and over the sinfull actions of wicked men ? a. yea , hee willingly ( according ( ) to his determinate counsell ) suffereth them to bee , for the manifestation of his glory , and by them effecteth his own righteous ends , sam. . . & . . kin. . . & . . iob . . prov. . . esa. . , . ezek. . , , . amos . . act. . , . rom. . . & . . pet. . . revel. . . q ▪ . doth the providence of god extend it self to every small thing ? a. the least grasse of the field , haire of our heads , or worm of the earth , is not exempted from his knowledge and care , iob . psal. . . & . . ionah . . mat. . , , , . & . , . chap. vii . of the law of god . q. . which is the law that god gave man at first to fulfill ? a. the same which was afterwards ( ) writen with the finger of god in two tables of stone on mount horeb , called the ten commandements , rom. . , . q. . is the observation of this law still required of us ? a. yes , to the uttermost tittle , mat. . . joh. . . rom. . . iam. . . gal. . q. . are wee able of our selves to ( ) ( ) perform it ? a. no , in no wise , the law is spirituall , but wee are carnall , king. . . gen. . . joh. . . rom. . . & . . joh. . . q. . did then god give a law whic● could not bee kept ? a. no , when god gave it , wee had power to keep it , which since wee have lost in adam , gen. . . ephes. . . rom. . . q. . whereto then doth the law now serve ? a. for two generall ends , first , ( a ) to bee a rule of our duty , or to discover to us the obedience of god required ; secondly , ( b ) to drive us unto christ . ( a ) psal. . . tim. . , . ( b ) gal. . . q. . how doth the law drive us unto christ ? a. divers wayes , as first , ( a ) by laying open unto us the utter disability of our nature , to doe any good ; secondly , ( b ) by charging the wrath and curse of god , due to sin , upon the conscience ; thirdly , ( c ) by bringing the whole soule under bondage to sin , death , satan , and hell , so making us long and seek for a saviour . ( a ) rom. . , , . gal. . . ( b ) rom. . , . & . . & . . gal. . . ( c ) gal. . . heb. . . chap. viii . of the state of corrupted nature . q. . how came this weaknesse and disability upon us ? a. by the sin , and ( ) shamefull fall of our first parents , rom. . . . q. . wherein did that hurt us their posterity ? a. divers wayes ; first , ( a ) in that wee were all guilty of the same breach of covenant with adam , being all in him ; secondly , ( b ) our soules with his were deprived of that holinesse , innocency , and righteousnesse wherein they were at first created ; thirdly , ( c ) pollution and defilement of nature came upon us , with , fourthly , ( d ) an extream disability of doing any thing that is well-pleasing unto god ; ( e ) by all which , wee are made obnoxious to the curse . ( a ) joh. . . rom. . ephes. . . ( b ) gen. . . ephes. . , . col. . . ( c ) iob ▪ ● . . psal. . . ioh. . . rom. . . ( d ) gen. . . ephes. . . ier. . . & . . rom. . . ( e ) gen. . . gal. . . q. . wherein doth the curse of god consist ? a. in divers things : first , ( a ) in the ( ) guilt of death , temporall and eternall ; secondly , ( b ) the losse of the grace and favour of god ; thirdly , ( c ) guilt and horror of conscience , despaire and anguish here , with , fourthly , eternall damnation hereafter . ( a ) gen. . . rom. . . & . , . ephes. . . ( b ) gen. . . ezek. . , , . ephes. . . ( c ) gen. . . esa. . . rom. . , . gal. . . ( d ) gen. . , . ioh . . q. . are all men born in this estate ▪ a. every one without exception , psal. . . esa. . . rom. . . . ephes. . . q. . and doe they continue therein ? a. of themselves ( ) they cannot otherwise doe , being able neither to ( a ) know , nor ( b ) will , nor ( c ) do any thing that is spiritually good , and pleasing unto god . ( a ) act. . . & . . cor. . . ephes. . . joh. . . ( b ) jer. . . & . , . luk. . . rom. . . & . . ( c ) joh. . . cor. . . q. . have they then no way of themselves , to escape the curse and wrath of god ? a. none at all , they can neither satisfie his justice , nor fulfill his law . chap. ix . of the incarnation of christ . q. . shall all mankinde then everlastingly perish ? a. no , god of his free grace hath prepared a way , to redeem and save his elect , joh. . . esa. . . q. . what way was this ? a. by sending his own son ( ) jesus christ , in the likenesse of sinfull flesh , condemning sin in the flesh , rom. . . q. . who is this you call his own son ? a. the second person of the trinity , co-eternall , and of the same deity with his father , joh. . . rom. . . gal. . . joh. . . q. . how did god send him ? a. by causing him to bee made flesh of a pure virgin , and to dwell among us , that hee might bee obedient unto death , the death of the crosse , esa. . . joh , . . luk. . . phil. . . tim. . . chap. x. of the person of jesus christ . q. . what doth the scripture teach us of jesus christ ? a. chiefly two things ; first , his ( ) ( ) person , or what hee is in himself ; secondly , his offices , or what hee is unto us . q. . what doth it teach of his person ? a. that hee is truely god , and perfect man , partaker of the natures of god and man in one person , between whom hee is a mediator , joh. . . heb. . . . ephe. . . tim. . . joh. . . q. . how prove you jesus christ to bee truely god ? a. divers wayes ; first , by places of scripture speaking of the great god jehovah , in the old testament , applyed to our saviour in the new , as , numb. . , . in cor. . . psal. . , . in heb. . . esa. . , , . in joh. . , . esa. . , . in luk. . . rom. . . esa. . , . in joh. . esa. . , . in rom. . . phil. . . mal. . . in matth. . . secondly , by the workes of the deity ascribed unto him , as first , of creation , ioh. . . cor. . . heb. . . secondly , of preservation in providence , heb. . . ioh. . . thirdly , miracles . thirdly , by the essentiall attributes of god , being ascribed unto him ; as first , immensity , mat. . . ioh. . ephes. . secondly , eternity , ioh. . . revel. . . mich. . . thirdly , immutability , heb. . , . fourthly , omniscience , ioh. . . revel. . . fifthly , majesty and glory equal to his father , joh. . . revel. . . phil. . . . , . fourthly , by the names given unto him ; as first , of god expressely , joh. . . & . . act. . . rom. . . phil. . . heb. . . tim. . . secondly , of the son of god , joh. . . rom. . . &c. q. . was it necessary that our redeemer should bee god ? a. yes , that hee might bee able to save to the uttermost , and to satisfie the wrath of his father , which no creature could perform , esa. . . & . . dan. . . . q. . how prove you that hee was a perfect man ? a. first , by the prophesies that went before , that so hee should bee , gen. . . & . . secondly , by the relation of their accomplishment , mat. . . rom. . . gal. . . thirdly , by the scriptures , assigning to him those things , which are required to a perfect man ; as , first , a body , luk. . . heb. . . & . . joh. . . secondly , a soule , matth. . . mark . . . and therein , first , a will , mat. . . secondly , affections , mat. . . luk. . . thirdly , indowments , luk. . . fourthly , generall infirmities of nature , mat. . ioh. . . heb. . . q. . wherefore was our redeemer to bee man ? a. that the nature which had offended , might suffer , and make satisfaction , and so hee might bee every way a fit and sufficient saviour for men , heb. . , , , , , , , . chap. xi . of the offices of christ , and first of his kingly . q. . how many are the offices of iesus christ ? a. three ; first , of a ( a ) king ; secondly , ( b ) a ( ) ( ) priest ; thirdly , a ( c ) prophet . ( a ) psal. . . ( b ) psal. . . ( c ) deut. . . q. hath hee these offices peculiarly by nature ? a. no , hee onely received them for the present dispensation , untill the work of redemption bee perfected , psal. . . act. . . & . . cor. . . & . , . phil. . . heb. . . . & . , , . q. . wherein doth the kingly office of christ consist ? a. in a twofold power ; first , his power of ruling in , and over his church ; secondly , his power of subduing his enemies , psal. . , , , , . q. . what is his ruling power in , and over his people ? a. that supreme authority , which ( ) ( ) for their everlasting good , hee useth towards them , whereof in generall there bee two acts ; first , ( a ) intern●ll , and spirituall , in converting their soules unto him , making them unto himself , a willing , obedient , persevering people ; secondly , ( b ) externall and ecclesiasticall , in giving perfect laws , and rules for their government , as gathered into holy societies , under him . ( a ) esa. . . & . , . with heb. . , , . esa. . , . ioh. . . & . . mark . . mat. . . cor. . , . ( b ) mat. . . cor. . . ephes. . , , , , , , . tim. . , . revel. . , . q. . how many are the acts of his kingly power , towards his enemies ? a. two also , first , ( a ) internall , by the ( ) mighty working of his word , and the spirit of bondage upon their hearts , convincing , amazing , terrifying their consciences , hardning their spirits for ruine ; secondly , ( b ) externall , in judgements and vengeance , which oft times hee beginneth in this life , and will continue unto eternity , ( a ) psal. . ioh. . . & . & . . & . . cor. . , , . cor. . . tim. . . ( b ) mark . . . luk. . . act. . . revel. . . chap. xii . of christs priestly office . q. . by what meanes did jesus christ undertake the office of an eternall priest ? a. by ( a ) the decree , ordination , and will of god his father , ( b ) whereunto hee yeelded voluntary obedience , so ( c ) that concerning this , there was a compact and covenant between them . ( a ) psal. . . heb. . , . & . , . ( b ) esa. . , , . heb. , , , , , . ( c ) psal. . , . esa. . , , , . phil. . , . heb. . . ioh. . , . q. . wherein doth his execution of this office consist ? a. in bringing his people unto god , heb. . . and . and . . q. . what are the parts of it ? a. first , ( a ) oblation ; secondly , ( b ) intercession ( ) ( a ) heb. . . ( b ) heb. . . q. . what is the oblation of christ ? a. the ( a ) offering up of himselfe upon the altar of the crosse , an holy propitiatory sacrifice , for the sins of all the elect throughout the world , as ( b ) also the presentation of himself for us in heaven , sprinkled with the blood of the covenant . ( a ) esa. . . . ioh. . . & . , . & . . heb. . , . ( b ) heb. . . q. whereby doth this oblation doe good unto us ? a. divers wayes : first , in that it satisfyed the justice of god ; secondly , it redeemed us from the power of sin , death , and hell ; thirdly , it ratifyed the new covenant of grace ; fourthly , it procured for us grace here , and glory hereafter ; by all which means , the peace , and reconciliation betweene god and us is wrought , ephes. . , . q. . how did the oblation of christ , satisfie gods justice for our sin ? a. in that for us , hee underwent the ( ) punishment due to our sin , esa. . , , . ioh. . . rom. . , . & . . cor. . . cor. . . ephes. . . pet. . . q. . what was that punishment ? a. the wrath of god , the curse ( ) of the law , the paines of hell , due to sinners , in body and soule , gen. . . deut. . . esa. . . rom. . . ephes. . . ioh. . . h●b. . . q. did christ undergoe all these ? a. yes , in respect of the greatnesse ( ) and extremity , not the eternity and continuance of those paines , for it was impossible hee should bee holden of death , matth. . , . mark . . . & . . gal. . . ephes. . . col. . . heb. . . psal. . q. . how could the punishment of one , satisfie for the offence of all ? a. in that hee was not a meere ( ) man onely , but god also , of infinite more value then all those who had offended , rom. . . heb. . . pet. . . q. . how did the oblation of christ redeem us from death , and hell ? a. first , ( a ) by paying a ransome ( ) to god , the judge and law-giver , who had condemned us ; secondly , ( b ) by overcomming , and spoyling satan , death , and the powers of hell , that detained us captives , ( a ) matth. . . ioh. . . mark . . , . rom. . . cor. . . gal. . . ephes. . . tim. . . heb. . . ( b ) ioh. . . col. . , , . thess. . . heb. . . pet. . , . q. . what was the ransome that christ paid for us ? a. his own pretious blood , act. . . pet. ● . . q. . how was the new covenant ratifyed in his blood ? a. by being accompanyed with ( ) his death , for that as all other testaments , was to bee ratifyed by the death of the testator , gen. . . heb. . . & . , , . q. . what is this new covenant ? a. the gratious , free , immutable promise of god made unto all his elect fallen in adam , to ( b ) give them jesus christ , and ( c ) in him mercy , pardon , grace , and glory , ( d ) with a restipulation of faith from them unto this promise and new obedience . ( a ) gen. . . ier. . , ▪ . & . . heb. . , , . ( b ) gal. . . . gen. . . ( c ) rom. . . ephes. . , . ( d ) mar. . . ioh. . . & . , . q. . how did christ procure for us grace , faith , and glory ? ( ) a. by the way of purchase ( ) and merit , for the death of christ deservedly procured of god , that hee should blesse us with all spirituall blessings , needfull for our comming unto him , esa. . , . ioh. . . act. . . rom. . , . ephes. . , . & . . phil. . . tit. . . revel. . , . q. . what is the intercession of christ ? a. his continuall soliciting ( ) of god on our behalf , begun here in fervent prayers , continued in heaven , by appearing as our advocate at the throne of grace , psal. . . rom. . . heb. . . & . . & . , , . joh. . , . joh. . chap. xiii . of christs propheticall office . q. . wherein doth the propheticall office of christ consist ? a. in his embassage ( ) from god to man , revealing from the bosome of his father , the whole mystery of godlinesse , the way and truth , whereby wee must come unto god , matth. . joh. . . & . . & . . . & . , . & . . & . . q. . how doth hee exercise this office towards us ? a. by making known ( ) the whole doctrine of truth unto us , in a saving and spirituall manner , deut. . . esa. . . heb. . . q ▪ . by what means doth hee perform all this ? a. divers , as first , ( a ) internally and effectually by his spirit , writing his law in our hearts ; secondly , ( b ) outwardly , and instrumentally , by the word preached . ( a ) jer. . , . cor. . . thess. . . heb. . . ( b ) joh. . . cor. . . ephes. . , , , , , . pet. . . chap. xiv . of the twofold estate of christ . q. . in what estate or condition doth christ exercise these offices ? a. in a twofold estate ; first , of humiliation ( ) ( ) ( ) or abasement ; secondly , of exaltation , or glory , phil. . , , . q. . wherein consisteth the state of christs humiliation ? a. in three things ; first , ( a ) in his incarnation , or being born of woman ; secondly , ( b ) his obedience or fulfilling the whole law , morall and ceremoniall ; thirdly , in his ( c ) passion or induring all sorts of miseries , even death it self . ( a ) luk. . . ioh. . . rom. . . gal. . . heb. . , . ( b ) matth. . . & . . luk. . . ioh. . . cor. . . pet. . . ioh. . . ( c ) psa. . , , . heb. . . pet. . . q. . wherein consists his exaltation ? a. in first , his resurrection ; secondly , ascension ; thirdly , sitting at the right hand of god ; by all which hee was declared to bee the son of god with power , mat. . . rom. . & ▪ . ephes. . . phil. . , . tim. . . chap. xv . of the persons to whom the benefits of christs offices doe belong . q. . vnto whom doe the saving benefits of what christ performeth in the execution of his offices belong ? a. onely to his elect , ( ) ( ) ( ) joh. . . esa. . . heb. . . & . . q. . dyed hee for no other ? a. none , in respect of his fathers eternall purpose , and his own intention , of removing wrath from them , procuring grace and glory for them , act. . . matth. . . & . . heb. . . joh. . , . esa. . . ioh. . . & , , , . ephes. . . rom. . . . gal. . . ioh. . . . rom. . . cor. . , . q. . what shall become of them for whom christ dyed not ? a. everlasting torments for their sinnes , their portion in their owne place , mark . . . ioh. . . matth. . . act. . . q. . for whom doth he make intercession ? a. onely for those who from eternity were given him by his father , ioh. . heb . , . chap. xvi . of the church . q. . how are the elect called , in respect of their obedience unto christ , and union with him ? a. his church , act. . . ephes. . . q. . what is the church of christ ? a. the whole company of gods ( ) ( ) ( ) ( ) ( ) elect ( a ) , called ( b ) of god , ( c ) by the word and spirit , ( d ) out of their naturall condition , to the dignity of his children , and ( e ) united unto christ their head , by faith in the bond of the spirit . ( a ) act. . . tim. . . heb. . , , . ( b ) rom. . , . rom. . . cor. . . tim. . . ( c ) act. . . ioh. . . cor. . . pet. . . heb. . . ( d ) ephes. . , , . col. . . heb. . , . pet. . . ( e ) ioh. . . ephes. . , , , , . q. . is this whole church alwayes in the same state ? a. no , one part of it is militant , the other triumphant . q. . what is the church militant ? a. that portion of gods elect , which in their generation cleaveth unto christ by faith , and fighteth against the world , flesh , and devill , ephes. . , . heb. . , . & . . . q. . what is the church triumphant ? a. that portion of gods people , who having fought their fight and kept the faith , are now in heaven , resting from their labours , ephes. . . revel. . . & ch. . . q. . are not the church of the jews , before the birth of christ , and the church of the christians since , two churches ? a. no , essentially they are but one , differing onely in some outward administrations , ephes. . , , , , . cor. . . gal. . , . heb. . . . . q. . can this church bee wholly overthrown on the earth ? a. no , unlesse the decree of god may bee changed , and the promise of christ faile . matth. . . & . . ioh. . . ioh. . tim. . . tim. . . chap. xvii . of faith . q. . by what meanes doe wee become actuall members of this church of god ? a. by a lively justifying faith , ( ) whereby wee are united unto christ , the head thereof , act. . . & . . heb. . . & . , . & . . rom. . , . ephes. . , . q. . what is a justifying faith ? a. a ( a ) gracious resting upon ( ) the free promises of god in jesus christ for mercy , ( b ) with a firm perswasion of heart , that god is a reconciled father unto us in the son of his love . ( a ) tim. . . ioh . . & . . rom. . . ( b ) heb. . . rom. . , . gal. . . cor. . , . q. . have all this faith ? a. none , but the elect of god , tit. . . ioh. . . matth. . . act. . . rom. . . q. doe not then others beleeve that make profession ? a. yes ; with , first , historicall faith , or a perswasion , that the things writen in the word are true , james . . secondly , temporary faith , which hath some joy of the affections , upon unspirituall grounds , in the things beleeved , matth. . . mark . . . joh. . , . act. . . chap. xviii . of our vocation , or gods calling us . q. . how come wee to have this saving faith ? a. it is freely bestowed upon us , and wrought in us , by the spirit of god in our vocation or calling , ioh. . . . ephes. . , . phil. . . thess. . . q. . what is our vocation , or this calling of god ? a. the free gracious ( ) ( ) act of almighty god , whereby in jesus christ hee calleth and translateth us , from the state of nature , sinne , wrath , and corruption , into the state of grace , and union with christ , by the mighty , effectuall working of his spirit , in the preaching of the word . col. . , . tim. . . deut. . . ezek. . . matth. . , . joh. . . & . . . ephes. . . col. . . cor. . . jam. . . pet. . . act. . . q. . what doe wee our selves perform in this change or work of our conversion ? a. nothing at all , being meerly ( ) wrought upon by the free grace and spirit of god , when in our selves wee have no ability to any thing that is spiritually good , matth. . . & . . joh. . . & . . cor. . . cor. . . cor. . . ephes. . . . rom. . . phil. . . q. . doth god thus call all and every one ? a. all within the ●pale of the church are outwardly called by the word , none effectually but the elect , mat. . . rom. . . chap. xix . of justification . q. . are wee accounted righteous and saved for our faith , when wee are thus freely called ? a. no , but meerely by the imputation of the righteousnesse of christ , apprehended and applyed by faith , for which alone the lord accepts us , as holy and righteous , esa. . . rom. . , , , . rom. . . q. . what then is our justification , or righteousnesse before god ? a. the gracious free act ( ) of god , imputing the righteousnesse of christ to a beleeving sinner , and for that speaking peace unto his conscience , in the pardon of his sin , pronouncing him to bee just , and accepted before him , gen. . . act. . , . luk. . . rom. . , . . rom. . , , , , . gal. . . q. . are we not then righteous before god by our own works ? a. no , for of themselves , they can neither satisfie his justice , fulfill his law , nor indure his tryall , psal. . , . psal. . . esa. . . luk. . . chap. xx . of sanctification . q. . is there nothing then required of us , but faith onely ? a. yes , ( a ) repentance , and ( b ) holinesse , or new obedience . ( a ) act. . . matth. . . luk. . . ( b ) tim. . . thess. . . heb. . . q. . what is repentance ? a. godly ( a ) sorrow for every known ( ) ( ) sin committed against god , ( b ) with a firme purpose of heart , to cleave unto him for the future , ( c ) in the killing of sinne , the quickning of all graces , to walk before him in newnes of life . ( a ) cor. . , , . act. . . psal. . . ( b ) psal. . esa. . , . ezek. . , . act. . . ( c ) ephes. . , , , . rom. . , . , . rom. . . cor. . . gal. . . q. . can wee doe this of our selves ? a. no , it is a speciall gift and grace of god , which hee bestoweth on whom hee pleaseth , levit. . . deut. . . ezek. . , . tim. . . act. . . q. . wherein doth the beeing of true repentance consist , without which it is not acceptable ? a. in its ( ) performance according to the gospel rule , with faith and assured hope of divine mercy , psal. . . joh. . , . cor. . , . act. . matth. . . q. . what is that holinesse which is required of us ? a. that ( a ) universall ( ) ( ) sincere obedience to the whole will of god , ( b ) in our hearts , mindes , wills , and actions , ( c ) whereby wee are in some measure made conformable to christ our head . ( a ) psalm . . . sam. . . ioh. . . rom. . . heb. . . tit. . . pet. . , , . esa. . , . ( b ) chron. . . deut. . . matth. . . ( c ) rom. . . cor. . . ephes. . . col. . , , . tim. . , . q. . is this holinesse or obedience in us perfect ? a. yes , ( a ) in respect ( ) of all the parts of it , but ( b ) not in respect of the degrees wherein god requires it . ( a ) king. . . job . . mat. . . luk. . . cor. . . ephes. . . tit. . . ( b ) esa. . . psal. . . exod. . . phil. . . q. . will god accept of that obedience which falls so short of what hee requireth ? a. yes , from them ( ) whose persons hee accepteth , and justifyeth freely in jesus christ , rom. . . phil. . . heb. . . ioh. . . ephes. . . q. . what are the parts of this holinesse ? a. ( a ) internall , in the quickning of all graces , purging all sins ; ( b ) and externall , in fervent and frequent prayers , almes , and all manner of righteousnesse . ( a ) heb. . . ephes. . , . rom. . . & ▪ . ( b ) matth. . . rom. . , . ephes. . , . tit. . . particular precepts are innumerable . q. . may not others perform these duties acceptably , as well as those that beleeve ? a. no , ( ) all their performances in this kinde are but abominable sins before the lord , prov. . . joh. . . tit. . . heb. . . chap. xxi . of the priviledges of beleevers . q. . what are the priviledges of those that thus beleeve and repent ? a. first , union with christ ; secondly , adoption of children ; thirdly , christian liberty ; fourthly , a spirituall holy right to the seales of the new covenant ; fifthly , communion with all saints ; sixthly , resurrection of the body unto life eternall . q. . what is our union with christ ? a. an ( a ) holy spirituall ( ) ( ) conjunction unto him , as our ( b ) head , ( c ) husband , and ( d ) foundation , ( e ) whereby wee are made partakers of the same spirit with him , ( f ) and derive all good things from him . ( a ) cor. . . ioh. . , . , , . & . . ( b ) ephes. . . & . . col. . . ( c ) cor. . . ephes. . , , . revel. . . ( d ) matth. . . ephes. . , , . pet. . , , , . ( e ) rom. . . . gal. . . phil. . . ( f ) ioh. . . . ephes. . . q. . what is our adoption ? a. our gracious reception into the family of god , as his children , and co-heirs with christ , ioh. . . rom. . . . gal. . . ephes. . . q. . how come wee to know this ? a. by the especiall working of the holy ( ) spirit in our heart● , sealing unto us the promises of god and raising up our soules to an assured expectation of the promised inheritance , rom. . . . ephes. . . ioh. . . rom. . . titus . . q. . what is our christian liberty ? a. an ( ) holy and spirituall ( a ) freedome from the ( b ) slavery of sin , the ( c ) bondage of death and hell ; the ( d ) curse of the law , ( e ) jewish ceremonies , and ( f ) thraldome of conscience , purchased for us by jesus christ , and ( g ) revealed to us by the holy spirit . ( a ) gal. . . ( b ) ioh. . , , . rom. . , . esa. . . ioh. . . cor. . . ( c ) rom. . . heb. . . cor. . , . ( d ) gal. . . ephes. . , . gal. . . rom. . . ( e ) act. . , . gal. . , . chapters . ( f ) cor. . . cor. . . pet. . . ( g ) cor. . . q. . are wee then wholly freed from the morall law ? a. yes , as ( a ) a covenant ( ) or as it hath any thing in it , bringing into bondage , as the curse , power , dominion , and rigid exaction of obedience , ( b ) but not as it is a rule of life and holinesse , ( a ) jer. , , . rom. . , , . rom. . . gal. . . . rom. . . gal. . . ( b ) mat. . . rom. . & . . , . q. . are wee not freed by christ from the magistrates power , and humane authority ? a. no , being ordained of ( ) god , and commanding for him , we owe them all lawfull obedience , rom. . , , , . tim. . , . pet. . . , . chap. xxii . of the sacraments of the new covenant in particular , a holy right whereunto , is the fourth priviledge of beleevers . q. . what are the seales of the new testament ? a. sacraments instituted of christ to bee visible seales and pledges , whereby god in him confirmeth the promises of the covenant to all beleevers , restipulating of them , growth in faith and obedience , mark . . . joh. . . act. . . & . . rom. . . cor. . , , . cor. . , , , . q. . how doth god by these sacraments bestow grace upon us ? a. not by any ( ) reall , essentiall conveying of spirituall grace , by corporeall meanes , but by the way of promise , obsignation and covenant , confirming the grace wrought in us by the word and spirit , heb. . . cor. . rom . . & . . mark . . . ephes. . . q. . how doe our sacraments differ from the sacraments of the jewes ? a. accidentally onely , in things concerning the outward matter and form , as their number , quality , clearnesse of signification , and the like , not essentially in the things signified , or grace confirmed , cor. . , , , &c. joh. . . cor. . . phil. . . col. . . chap. xxiii . of baptisme . q. . which are these sacraments ? a. baptisme and the lords supper . q. . what is baptisme ? a. an ( a ) holy action appointed ( ) ( ) of christ , whereby being sprinkled with water in the name of the whole trinity , by a lawfull minister of the church , ( b ) wee are admitted into the family of god , ( c ) and have the benefits of the blood of christ confirmed unto us . ( a ) matth. . . mark . . , . ( b ) act. . . & . . ( c ) act. . , . joh. . . rom. . , , . cor. . . q. . to whom doth this sacrament belong ? a. unto all , to whom the promise of the covenant is made , that is , to beleevers and to their seed , act. . . gen. . , . act. . . rom. . , . cor. . . q. . how can baptisme seale the pardon of all sins to us , all our personall sins following it ? a. inasmuch as it is a seale of that promise which gives pardon of all to beleevers , act. . . rom. . , . chap. xxiv . of the lords supper . q. . what is the lords supper ? a. an ( a ) holy action instituted and ( ) appointed by christ , ( b ) to set forth his death , ( c ) and communicate unto us spiritually his body and blood , by faith , being ( d ) represented by bread and wine , ( e ) blessed by his word , and prayer , ( f ) broken , ( ) powred out , and received of beleevers . ( a ) mat. . , , luk. . , , , , , , . cor. ▪ , . ( b ) luk. . . cor. . , . ( c ) mark . . , , . cor. . , . joh. . . ( d ) cor. . , . ( e ) cor. . . mat. . . ( f ) mat. . . mark . . . luk. . . q. . when did christ appoint this sacrament ? a. on the night wherein hee was betrayed to suffer , cor. . . q. . whence is the right use of it to bee learned ? a. from the word , ( ) practice , and actions of our saviour , at its institution . q. . what were the actions of our saviour to bee imitated by us ? a. first , blessing the elements by prayer ; secondly , breaking the bread , and powring out the wine ; thirdly , distributing them to the receivers , sitting in a table gesture , matth. . . mark . . . luk. . , . cor. . , . q. . what were the words of christ ? a. first , of command , take eate ; secondly , of promise , this is my body ; thirdly , of institution , for perpetuall use , this doe , &c. cor. . , , . q. . who are to bee ( ) ( ) receivers of this sacrament ? a. those onely have a true right to the signes , who by faith have an holy interest in christ , the thing signifyed , cor. . , , . joh. . . q. . do the elements remain bread and wine still , after the blessing of them ? a. yes , all the spirituall change is wrought by the faith of the receiver , not the words of the giver ; to them that beleeve , they are the body and blood of christ , joh. . . cor. . . & . . chap. xxv . of the communion of saints , the fifth priviledge of beleevers . q ▪ . what is the communion of saints ? a. an holy conjunction ( ) between all gods people , wrought by their participation of the same spirit whereby wee are all made members of that one body , whereof christ is the head , c●nt . . . ier. . . ioh. . . cor. . . ephes. . , , , . . ioh. . . , . q. . of what sort is this union ? a. first , ( a ) spirituall and internall , in the injoyment of the same spirit and graces , which is the union of the church catholick ; secondly , ( b ) externall and ecclesiasticall in the same outward ordinances , which is the union of particular congregations , ( a ) cor. . , . ephes. . , , , , . cor. . . ioh. . . , . ioh. . . heb. . . ( b ) cor. . , . rom. . . cor. . , . ephes. . , , . phil. . . col. . . pet. . . chap. xxvi . of particular churches . q. . what are particular churches ? a. peculiar ( a ) assemblies ( ) ( ) of professors in one place , ( b ) under officers of christs institution , ( c ) injoying the ordinances of god , ( d ) and leading lives beseeming their holy calling . ( a ) act. . . cor. . . & . . cor. . . ( b ) act. . . . & . . cor. . . heb. . . ( c ) cor. . . revel. . , , . ( d ) thess. . . . . gal. . . phil. . . thess. . . q. . what are the ordinary officers of such churches ? a. first , ( a ) pastors or doctors ( ) to teach and exhort ; secondly , ( b ) elders to assist in rule and government ; thirdly , ( c ) deacons to provide for the poore . ( a ) rom. . , . ephes. . . cor. . . ( b ) rom. . . tim. . . ( c ) act. . , . q. . what is required of these officers , especially the chiefest , or ministers ? a. ( a ) that they bee faithfull in the ministry committed unto them , ( b ) sedulous in dispensing the word , ( c ) watching for the good of the soules committed to them , ( d ) going before them in an example of all godlinesse and holinesse of life . ( a ) cor. . . act. . , , . ( b ) tim. . . & . , , , , . ( c ) tit. . . tim. . , . ( d ) tit. . . tim. . . matth. . . act. . q. . what is required in the people unto them ? a. obedience ( a ) to their message and ministery , ( b ) honour and love to their persons , ( c ) maintenance to them and their families . ( a ) cor. . . rom. . . heb. . . thess. . . rom. . . cor. . , , . ( b ) cor. . . gal. . . tim. . , . ( c ) luk. . . jam. . . tim. . , . cor. . , , , , . notes, typically marginal, from the original text notes for div a e- chap. . of the greater . chap. . chap. . chap. . chap. , . chap. . chap. . chap. . chap. . chap. . chap. . chap. . chap. . chap. . chap. . chap. . chap. . chap. . chap. . chap. . chap. . chap. . chap. . chap. . notes for div a e- ( ) every one out of this way everlastingly damned . ( ) the life of religion is in the life . ( ) popish traditions are false lights leading from god . ( ) the authority of the scripture dependeth not on the authority of the church , as the papists blaspheme . ( ) all humane inventions , unnecessary helps in the worship of god . ( ) the word therefore is the sole directory for faith , worship , and life . ( ) this alone perswadeth , & inwardly convinceth the heart , of the divine verity of the scripture : other motives also there are from without , and unanswerable arguments to prove the truth of them : as , i their antiquity ; preservation from fury ; prophesies in them ; the holinesse and majesty of their doctrine , agreeable to the nature of god ; miracles ; the testimony of the church of all ages ; the blood of innumerable martyrs , &c. ( ) the perfection of gods beeing is known of us chiefly by removing all imperfections . ( ) hence , the abominable vanity of idolaters and of the blasphemous papists that picture god . ( ) let us prostrate our selves in holy adoration of that which we cannot comprehend . ( ) the divers names of god , signifie one and the same thing , but under divers notions , in respect of our conception . ( ) some of these attributes belong so unto god , as that they are in no sort to bee ascribed to any else , as infinitenesse , eternity , &c. others are after a sort attributed to some of his creatures , in that hee communicateth unto them some of the effects of them in himself as life , goodnesse , &c. ( ) the first of these are motives to humble adoration , feare , self abhorrency ; the other , to faith , hope , love , and confidence through jesus christ . ( ) nothing is to bee ascribed unto god , nor imagined of him , but what is exactly agreeable to those his glorious properties . ( ) these last are no lesse essentiall unto god then the former , onely wee thus distinguish them , because these are chiefly seen in his works . ( ) this is that mysterious ark that must not bee pryed into , nor the least tittle spoken about it , wherein plain scripture goeth not before . ( ) to deny the deity of any one person , is in effect to deny the whole god ▪ head , for whosoever hath not the sonne , hath not the father . ( ) this onely doctrine remained undefiled in the papacy . ( ) wee must labour to make our comfort from the proper work of every person towards us . ( ) the purposes and decrees of god ▪ so far as by him revealed , are objects of our faith , and full of comfort . ( ) further reasons of gods decrees then his owne will , not to bee enquired after . ( ) the changes in the scrip●ure ascribed unto god , are onely in the outward dispensations and works , variously tending to one infallible event , by him proposed . ( ) the arminians blaspheme in saying , god sometimes failes of his purposes . ( ) the decree of election is the fountain of all spirituall graces , for they are bestowed only on the elect . ( ) in nothing doth naturall corruption more exalt it self against god , then in opposing the freedome of his grace in his eternall decrees . from the execution of these decrees , flows that variety and difference , wee see in the dispensation of the means of grace , god sending the gospel where he hath a remnant according to election . ( ) the very outward works of god are sufficient to convince men of his eternall power & god-head , and to leave them inexcusable , if they serve him not . ( ) the glory of god is to be preferred above our own , either beeing , or well-beeing , as the supreme end of them . ( ) the approaching unto god in his service , is the chiefe exaltation of our nature above the beasts that perish . ( ) god never allowed from the beginning , that the will of the creature , should bee the measure of his worship , and honour . ( ) though we have all lost our right unto the promise of the first covenant , yet all not restored by christ , are under the commination & curse thereof . ( ) to this providence is to bee ascribed all the good wee do injoy , and al the afflictions we undergoe . ( ) fortune , chance , & the like , are names without things , scarce fit to bee used among christians , seeing providence certainly ruleth all to appointed ends . ( ) no free will in man , exempted either from the eternall decree , or the over-ruling providence of god . ( ) though the dispensations of gods providence towards his people be various , yet every issue and act of it , tends to one certain end , their good in his glory . ( ) almighty god knows how to bring light out of darknesse , good out of evill , the salvation of his elect , out of judas treachery , the jewes cruelty , and pilates injustice . ( ) this law of god bindeth us now , not because delivered to the jews on mount horeb , but because writen in the hearts of all by the finger of god at the first . ( ) after the fall the law ceased to bee a rule of justification , and became a rule for sanctification only . ( ) it is of free grace that god giveth power to yeeld any obedience , and accepteth of any obedience , that is no● perfect . ( ) this is that which commonly is called originall sin , which in generall deno●eth the whole misery and corruption of our nature , as first , the guilt of adams actuall sin to us imputed ; secondly , losse of gods glorious image , innocency , and holinesse , thirdly , deriving by propagation a nature ; defiled with the pollution ▪ laden with the guilt ; subdued to the power of sin ; a being exposed to all temporall miseries , leading to , and procuring death ; an alienation from god , with voluntary obedience to satan , and lust ; an utter disability to good , or to labour for mercy ; eternall damnation of body and soule in hell . ( ) all that a naturall man hath on this side hell , is free mercy . ( ) the end of this is jesus christ to all that flye for refuge to the hope set before them . ( ) this is that great mystery of godlinesse , that the angels themselves admire : the most transcendent expression of gods infinite love : the laying forth of all the treasures of his wisdome and goodnesse . ( ) though our saviour christ bee one god with his father , hee is not one person with him . ( ) jesus christ is god and man in one , not a god , and a man : god incarnate , not a man deified . the essentiall properties of either nature , remain in his person theirs still , not communicated unto the other , as of the deity to be eternall , every where , of the humanity to be born and dye . what ever may bee said of either nature , may bee said of his whole person : so god may be said to die , but not the god-head , the man christ to be every where but not his humanity , for his one person is all this . the monstrous figment of transubstantiation , or christs corporall presence in the sacrament , fully overthrowes our saviours humane nature , & makes him a meer shadow . all naturall properties are double in christ , as will , &c. still distinct : all personall , as subsistence , single . ( ) in the exercise of these offices ▪ christ is also the sole head , husband , & first-born of the church . ( ) papall usurpation upon these offices of christ , manifest the pope to be the man of sin . ( ) christs subjects are all born rebels , & are stubborn , untill hee make them obedient , by his word and spirit . ( ) christ hath not delegated his kingly power of law-making for his church , to any here below . ( ) the end of christ in exercising his kingly power over his enemies , is the glory of his gospel , and the good of his people . ( ) against both these the papists are exceedingly blasphemous ; against the one by making their masse a sacrifice for sins , the other by making saints mediators of intercession . ( ) christs undergoing punishment for us was , first , typifyed by the old sacrifices ; secondly , foretold in the first promise ; thirdly , made lawfull and valid in it selfe ; first , by gods determination , the supreame law-giver ; secondly , his own voluntary undergoing it ; thirdly , by a relaxation of the law , in regard of the subject punished : fourthly , beneficiall to us , because united to us , as first , our head ; secondly , our elder brother ; thirdly , our sponsor or surety ; fourthly , our husband ; fifthly , our god or redeemer , &c. ( ) no change in all these , but what necessary follows the change of the persons sustaining . ( ) the death that christ underwent was eternall , in its own nature & tendance , not so to him , because of his holinesse , power , and the unity of his person . ( ) hee suffered not as god , but hee suffered who was god . ( ) wee are freed from the anger of god , by a perfect 〈…〉 dring to the full 〈◊〉 of what he required , from the power of satan by absolute conquest on our behalfe . ( ) the new covenant , is christs legacy , in his last will , unto his people the eternall inheritance of glory being conveyed therby . ( ) all these holy tru●hs are directly denyed by the blasphemous socinians & of the papists with their merits , masses , penance , & purgatory , by consequent , overthrown . ( ) the death of christ was satisfactory in respect of the strict justice of god , meritorious in respect of the covenant between him and his father . ( ) to make saints our intercessours , is ●o renounce jesus christ from being a sufficient saviour . ( ) christ differed from all other prophets first , in his sending , which was immediately from the bosome of his father ; secondly , his assistance , which was the fulnesse of the spirit ; thirdly , his manner of teaching , with authority . ( ) to accuse his word of imperfection in doctrine or discipline , is to deny him a perfect prophet or to have born witnesse unto all truth . ( ) the humiliation of christ , shews us what wee must here doe , and suffer : his exaltation , what wee may hope for . ( ) the first of these holds forth his mighty love to us , the other his mighty power in himself . ( ) the onely way to heaven is by the cr●sse . ( ) christ giveth life to all that world for whom he gave his life . ( ) none that hee dyed for shall ever dye . ( ) to say that christ dyed for every man universally , is to affirm that hee did no more for the elect , then the reprobates , for them that are saved , then for them that are damned , which is the arminian blasphemy . ( ) the elect angels belong to this church . ( ) no distance of time or place breaks the unity of this church ; heaven & earth , from the beginning of the wo●ld unto the end , are comprized in it . ( ) no mention in scripture of any church in purgatory . ( ) this is the catholick church , though that term ●ee not to bee found in the word in this sense , the thing it self is obvious . ( ) the pope challenging unto himselfe the title of the head of the catholick church , is blasphemously rebellious against jesus christ . this is that ark , out of which whosoever is , shall surely perish . ( ) of this faith the holy spirit , is the efficient cause , the word the instrumentall , the law indirectly , by discovering our m●sery ; the gospel immediately by holding forth a saviour . ( ) faith is in the understanding , in respect of its beeing , & subsistence in the will & heart in respect of its effectual working . ( ) our effectuall calling is the first effect of our everlasting election . ( ) wee have no actuall interest in , nor right unto christ , untill wee are thus called . ( ) they who so boast of the strength of free will , in the work of our conversion , are themselves an example what it is , being given up to so vile an errour , destitute of the grace of god . ( ) legall , & evangelicall justification differ ; first , on the part of the persons to bee justifyed : the one requiring a person legally and perfectly righteous , the other a beleeving sinner ; secondly , on the part of god , who in the one is a severe righteous judge , in the other , a mercifull reconciled father ; thirdly , in the sentence , which in the one , acquitteth , as having done nothing amisse , the other as having all amisse pardoned . ( ) repentance includeth first , alteration of the minde , into a hatred of sin , before loved ; secondly , sorrow of the affections , for sin committed ; thirdly , change of the actions arising from both . ( ) repentance is either legall , servile , and terrifying , from the spirit of bondage : or , evangelicall , filiall , and comforting , from the spirit of free grace and liberty , which onely is availeable . ( ) every part of popish repentance , viz. contrition , confession , & satisfaction , was performed by judas . ( ) all faith & profession without this holines is vain and of no effect ( ) true faith can no more be wi●hout true holinesse , then true fire without heat . ( ) merit of works in unprofitable servants , no way able to do their duty , is a popish mi●acle . ( ) in christ are our persons accepted freely , and for him our obedience . ( ) the best duties of unbeleevers , are but white sins . ( ) by vertue of this union , christ suffereth in our afflictions , and wee fill up in our bodies what remaineth as his . ( ) from christ as head of the church , wee have spirituall life , sense , and motion , or growth in grace ; secondly , as the husband of the church , love , and redemption ; thirdly , as the foundation thereof , stability , and perseverance . ( ) this is that great honour & dignity of beleevers , which exalts them to a despising all earthly thrones ( ) our liberty is our inheritance here below , which wee ought to contend for , against all opposers . ( ) nothing makes men condemn the law as a rule , but hatred of that universall holinesse which it doth require . ( ) rule and authority are as necessary for humane society , as fire and water for our lives . ( ) this is one of the greatest mysteries of the roman magick and jugling , that corporall elements should have a power to forgive sins , and confer spirituall grace . ( ) not the want , but the con●empt of this sacrament is damnable . ( ) it is hard to say whether the errour of the papists , requiring baptisme of absolute indispensable necessity to the salvation of every infant ; or that of the anabaptists , debarring them from it altogether , bee the most uncharitable . ( ) baptisme is the sacrament of our new birth , this of our further growth in christ . ( ) no part of christian religion , was ever so vilely contaminated & abused by profane wretches , as this pure , holy , plain action , and institution of our saviour : witnesse the popish horrid monster of transubstantiation , and their idolatrous masse . ( ) what ever is more then these , is of our own . ( ) faith in gods promises which it doth confirm , union with christ , whereof it is a seale , and obedience to the right use of the ordinance it self , is required of all receivers . ( ) there is no● any one action pertaining to the spirituall nature of this sacrament , not any end put upon it by christ ; as first , the partaking of his body and blood ; secondly , setting forth of his death for us ; thirdly , declaring of our union with him and his , but require faith , grace , and holinesse in the receivers . ( ) by vertue of this we partake in all the good and evill of the people of god through out the world . ( ) every corruption doth not presently unchurch a people . ( ) unholines of fellow-worshippers , defileth not gods ordinances . ( ) ministers are the bishops of the lord ; lord-bishops , came from rome . an exercitation concerning the frequent use of our lords prayer in the publick worship of god and a view of what hath been said by mr. owen concerning that subject / by thomas long ... long, thomas, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing l estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) an exercitation concerning the frequent use of our lords prayer in the publick worship of god and a view of what hath been said by mr. owen concerning that subject / by thomas long ... long, thomas, - . owen, john, - . 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng lord's prayer -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion an exercitation concerning the frequent use of our lords prayer in the publick worship of god. and a view of what hath been said by dr. owen concerning that subject . ignatius ad magnesios p. . per vedelium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chemnitius in harmo . p. . fastidere vel brevitatem , vel simplicitatem orationis dominicae , quasi meliorem orandi formam tu possis excogitare & componere , non tam temeritas quàm impietas est . by thomas long , preacher of the gospel . london , printed by j. g. for r. marriot , and are to be sold at his shop in st. dunstans church-yard , fleet-street . the dedication . blessed saviour , who hast put into the heart of thy meanest servant to vindicate one of the highest ordinances , and hast in some measure given him strength to bring forth what thou gavest him grace to conceive : pardon ( i humbly beseech thee ) the weakness of these endeavours , and prosper them by thy almightie spirit , to the reviving of thine own despised institution . thou hast the hearts of all men in thy hand ; remove , i pray thee , all ignorance and prejudice , all pride and partiality , all carnall interests , and inordinate passions from their hearts , into whose hands these unworthy labours shall come ; and cause them , and the dayly prayers of thy servant , to become effectuall through thy blessing , for the production of that good end to which it is intended : and let the power and the praise be onely thine , who bringest greatest things to pass by the weakest means , and out of the mouths of babes and sucklings dost ordinarily perfect thy praise . suffer not ( blessed lord ) the spirit of errour and division to prevail against those whom thou hast purchased with thy blood ; but let that blood be effectually applied unto them , to cleanse them from their sins , to confirm them in thy truth , and to cement them inseparably in brotherly love and unity : that as we have one lord , one faith , and one baptisme , so we may be all of one heart and of one mind in all things that concern the purity of thy worship , the peace and edification of thy church , and may have all our requests , together with the incense of thy almighty intercession , dayly presented unto our heavenly father , in that golden censer which thou ( in great mercy to our infirmities ) hast consecrated for the offering up of the prayers of thy servants ; commanding us when we pray , to say , our father , &c. to the vvorshipfull , john maynard esquire , serjeant at law. honoured sir , i have made my dedication , laying down my self , and all my poor endeavours , at the feet of jesus christ , my great master : and having payed my vowes , i come now to pay my debts , or rather ( because they are greater then i can satisfie ) to make my acknowledgement , presenting this pepper-corn to your hand . all the hope that i have of your acceptance , is , because i have intitled you to a righteous cause , and such as can plead for it self . no eminency of learning or authority can give any opponent so great advantage against him that pleadeth the cause of christ , is the truth and goodness of that cause can administer to him that defends it against all opposers , be they never so numerous , or clamorous : and yet ( worthy sir ) lest the weakness of the advocate should seem to prejudice the cause , i have chosen to plead it mostly in the language , and arguments of men , as famous for excellent learning and exemplary pietie , as any this age can boast of ; and i am sure too , that there are many persons alive of that character , who will readily appear and plead for it still : but if all should forsake it , if all should oppose it , our great master can plead his own cause , and i doubt nor sir , but you will be of his councel ; and then though the solicitor be an ignoramus , yet there is no fear of the verdict . and thus having done my devoir , and told the world that no man on earth hath better title to my labours then your self , i beseech the god of heaven to make you as eminent in spiritual , as you are in temporall blessings , that the inner man may prosper as the outward doth . so prayeth your servant in all good offices , tho. long . the preface . while our generation hath been so busie in casting out the rubbish of the sanctuary , it should have been the special care and inspection of the publick servants of god attending holy things , that none of the sacred vessels and utensils of that house , which * had holiness to the lord written on them , were thrown out : but the enemy haveing prevailed with too many to lay aside some as vessels , and to trample on others as outworn beggarly implements , hath also raised so much dust , as hath buried many , and sullied the glory of all the rest ; yea , and ( as if the christian church had its cloud too ) the understandings of the beholders are so darkned , that it is become as difficult to discern , and separate between the precious and the vile , as it is easie & familiar to call evil good , and good evil . in this great confusion , wherein jerusalem hath been made an heap , that golden censer wherein the prayers of the saints were wont to be offered up to the god of heaven , and that which hath been used in all ages as the * salt to season all christian services , hath it self been hudled up as useless , or cast out as unsavoury . and no wonder ; for when the enemy opposeth no ordinance more then prayer , and of all prayers this of our lord is incomparably the most excellent , of which we may justly say ( as the people did of david ) thou art worth ten thousand of others ; we may not think it strange , if ( as the king of syria did ) he so order it , that his instruments fight not against small or great , but onely this king of prayers . and indeed fought they have against it many a time , since pelagius first blew the trumpet , and marshalled his forces against this and other important truths of christ ; but never were they so unhappily succesful as in our generation . that the professed enemies of jerusalem should cry , raze her , raze her , even to the ground , is a voice that the church hath been acquainted with in all ages ; that they should assault her foundations , and trample upon all the holy ordinances , disannul the office , and despise the persons of the ministry , call their prayers charmes , and their preaching foolishness , is so far from wonder , that it would be a great wonder if they should not ; but that they who are named by the name of christ should doe these iniquities , that his veterane souldiers , and houshold-servants , who yet remain in his tents , should conspire with his enemies to betray his foretresses , cast away their armes , and desert his cause , is of very sad consideration : such practices as these have weakned the cause of christ , and given great advantage to the adversary ; yea , and a just ground of scandall is hereby offered to all sober christians , both at home and abroad , against the persons and prayers of the ministery of england , that we have been so negligent in asserting the frequent use of our lords prayer , ( of which the most are guilty , ) or contrary to their former practice ( which it is hoped they performed in faith ) have wholly abandoned the use of it ( as too many ; ) and what is worst of all , that any disciple , after confession of its excellency , and crying hosanna to it , should almost in the same breath denounce a crucifigite , that with its blessed maker it might be betrayed with a kiss . when an enemy , when the sea invadeth our land , and threatneth destruction , we all joyn as one man to make up the breaches ; but when our religion , our zion , is assaulted by more enemies then ever , when her turrets and battlements are broken down , no man layeth it to heart : this is zion whom no man seeketh after , was her motto of old , ier. . . how secure and negligent have we been for the most part , disserviceable and injurious to the cause of christ and his church , against the unchristian reasonings , and unreasonable practices of such men , who would drive us from our last and best refuge , ( quid enim nisi vota ? for what can christians better confide in then in their prayers ; and what prayer is like to be more safe and effectual then this ? ) i shall expose my self , not animated with the expectation of success and victory , ( being on the defensive part ) but to discharge my duty , to shew my readiness in the cause of christ , and to strengthen the feeble knees , and lift up the hands that hang down , lest that which is lame be turned out of the way : and yet seeing that magna est veritas , & praevalebit , truth is great and will prevail , ( though the advocate that pleadeth for it be never so weak ; ) and seeing that no truth hath more express foundation in scripture , or for that cause hath had more universal practice in the church , i despair not but the eyes of those that are not wilfully blind may be opened , at least the mouths of such as are not desperately wicked may be stopped from reproching the footsteps of gods anointing , in decrying rhe pious use of this most excellent prayer , by that which ( through the blessing of god ) shall be said on its behalfe in this ensuing exercitation . which that it may not swell with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or digression , i shal insert a few things by way of introduction against the opinion of such as oppose this prayer under the notion of being a form ; as . that though som forms may justly be dislik'd , yet the ground of disliking them because they are forms , is very unjust ; forasmuch as god himself prescribed divers forms , which were accordingly practised by the jewish church under the law : and our saviour , and the christian church after his example have in all ages done the like under the gospel ; most unhappy therefore are they who heap such disrespect on that most heavenly prayer , delivered and inculcated by our saviour once and again to his disciples , meerely on the account of its being a form ; in as much as they seem to fight against god , and proclaim that to be common and unclean which god and our saviour have sanctified by their reiterated injunction and practice . and with what greater pompe the friends of the english liturgy could have solemnized its funerals , then the enemies of it have done , in causing this sacred form to accompany it to its grave , no master of ceremonies could well have contrived . in condemning this they have ( as much as in them lay ) justified that , and given its friends some hope ( there being so much divinity in the grave with it ) that one day it may have a refined resurrection . but at such a funerall as this the church cannot but mourn in the words of old jacob ; ioseph is not , and simeon is not , and will ye take benjamin away ? all these things are against me . but that in the old testament divers forms were prescribed by god , and used by the jewes , sundry instances will evince . that of alsteed shall lead the chorus ; etsi in s s. nihil tradatur de formula precum , although nothing be recorded in scripture concerning a form of prayer used by the fathers before the floud , ( for that which the jewes say of certain psalmes then used , is uncertain ) yet sure it is that they had a set form of prayer , because they had a set form of worshipping god , i. e. certain rites , ceremonies , and sacrifices ( for the worship of god without prayer is imperfect , ) and god was then invocated . to this , that they had a certain sort of books wherein 't is likly such forms were recorded : but after the floud , before the promulgation of the law , there were extant the devout prayers of abraham , jacob , and moses . moreover , when god delivered the law of the nazarites , he injoyned aaron and his sons a form of prayer , which others afterward did imitate . thus far alsteed . and i find his first conjecture to be approved by many learned men , viz. that sacrifice was alway attended with solemn invocation ; which appeareth from gen. . . abraham built an altar , and called upon the name of the lord : and from psalm . verse , . i will take the cup of salvation , and will call upon the name of the lord. i will offer to thee the sacrifice of thankesgiving , and will call upon the name of the lord. sigonius saith , that from the time of their settlement in canaan , the jewes had , in omnibus urbibus loca quaedam destinata precibus solennibus , certain places set apart in every city for solemne prayers ; so that prayers ( it seemeth ) were more usual then sacrifice : and thus bertram ; conveniebat populus ad synagogas extra jerusalem ad preces solennes ; the people met in certain synagogues without jerusalem for solemne prayer : but now ( as dr. lightfoot noteth ) they are content ( as appeareth in their common-prayer-book , and they pray god to be so too ) with prayers without sacrifices . the jewes have a form of prayer recorded which ( they say ) was used by noah ; how truly , i will not contend : but these following instances of prescribed forms so used are undoubtedly true ; as the blessing injoyned aaron and his sonnes was constantly pronounced , and continued untill the dayes of simeon the just , who imbraced christ in his armes . the song of moses , exod. . . was used on all occasions of thanksgiving by that church . the form injoyned at the end of tithing on the third year . paulus fagius giveth us the form of prayer used by aaron over the scape-goat , quae forma haec fuit , which form was this ; o lord , thy people the children of israel have sinned , they have done wickedly , they have grievously transgressed against thee ; i beseech thee now o lord forgive their sinnes , iniquities and transgressions wherein , thy people the children of israel have sinned , and done wickedly , and transgressed against thee . and another form when the bullock was offered , v. . and he giveth a third form on ch . . and addeth , 〈◊〉 simile est christum quibusdam quae in his precibus continentur usum fuisse , it is likely that christ made use of some things in these prayers ; but of this hereafter . hoernebeck repeating the seven precepts of noah , viz. . for avoyding idolatry , . not cursing of god , . not shedding of blood , . not discovering of nakedness , or fornication , . of theft and rapine , . of judgement , . of not eating any part of a living creature : all which the jewes say were given by noah , and so continued till abraham , who received a precept for circumcision , and appointed morning-prayer : isaac consecrated tithes , and added another prayer to be said before day : jacob added another precept , de non comedendo nervo oblivioso , of not eating the nerve of forgetfulness , and prayers for the evening , and at length by moses was the law consummate . mr. herbert thornedike proves the use of forms from chron. . . where the levites were to bless and praise the god of israel , using some psalmes of david , particularly those psalmes of degrees from psalm . to psalm . which being ended , they pronounced the blessing appointed in the law. and indeed the titles of those psalmes , directed , for the masters of musick , do intimate that they were to be used in the service of the temple ; and learned men also assure us , they were constantly so used : many of davids psalmes were used as the jewish liturgy on all occasions ; psalm , , , . were of frequent use , psalm . was appointed for the sabbath , psalm . for festivals , psalm . for the afflicted . saint hierome observes , that four of them are expresly called prayers . mr. perkins saith , that most of them are so , psalm . is called a prayer of moses the man of god ; which because scripture saith it , we ought to believe it was so , hezekiah , we read , commanded the levites to praise god in the words of david and asaph ; and that he had a form of thanksgiving which he used all the dayes of his life is very probable from isa. . . for it was appointed for the house of the lord. calvin saith , consilium spiritus sancti ( meo judicio ) fuit ordinariam precandi formam ecclesiae tradere , cujus usum ex verbis fuisse colligimus , quoties discrimen aliquod instabat : it was the counsel of the spirit of god to give his church an ordinary form of prayer , which was used in words , as oft as any danger approched . in a samaritan chronicle , which the renowned archbishop of armagh procured from the library of the admirably learned joseph scaliger , is another testimony of the antiquity of forms ; postea mortuus est adrianus , &c. after this died adrian , in whose time the high priest took away that most excellent booke that was in their hands ever since the calm and peaceable times , which contained those songs and prayers which were ever used before the sacrifices , ( for before every several sacrifice they had their several songs still used in those times of peace . ) all which accurately written were transmitted to the subsequent generations , from the time of the legate moses unto this day , by the ministery of the high priest : this book he ( the high priest ) took away , then which no history besides the pentateuch of moses was found more ancient . these memorials of forms of publick and prescribed prayer before the time of ezra may suffice here : the studious reader may observe many more in the rabbines works , and from them in scaliger , selden , fagius , buxtorfe , &c. from the time of ezra until christs , it is yet more evident that publick forms were used . mr. selden saith , that certain forms of prayer were to be used dayly by every one , by law , or received custome , which were composed by ezra and his house , or consistory . capel us relateth the same , and that ezra and his house ( the great synagogue ) appointed eighteen forms of benedictions . rabbi tanchum saith , the wise men made these eighteen prayers for so many bones in the back of a man , which are to be bowed at the rehearsal of them , because david saith , all my bones shall praise thee ; which benedictions were to be pronounced in words already conceived : and that the number of their prayers was according to the number of their sacrifices , their a morning prayer , their b mincha minor and c major , ( i. ) the lesser and greater oblation , their d evening prayer , their e additionary prayer , and the f concluding prayer ; and he addeth , the prayer for which peter and john , acts . . went into the temple , was the mincha minor , which answered to the evening-sacrifice of the law ; and the hour , according to our account , was three of the clock in the afternoon . selden addeth , that the prayers prescribed by ezra were to be learned by every man , that so the prayers of the unskilfull might be as perfect as of the eloquent man ; that every act of praying was begun with o lord , open thou our lips , &c. and concluded with , into thy hands i commit my spirit . the learned scaliger saith , rara illis benedictio erat sine his verbis solennibus , benedictus es domine deus noster , &c. there was seldome a blessing without these words , blessed art thou , o lord god , king of ages , who hast sanctified us , and hast given commandment about these and these things . joseph albo ikkar saith , the men of the great synagogue attributed the work of the resurrection only to the power of god , in this form ; tu potens in seculum domine , &c. thou o lord , art almighty for ever , thou restorest the dead to life , and art of great power to save . a little before the dispersion of the jewes , r. gamaliel added a nineteenth prayer to those of ezra , and after him others , until the dayly service grew to an hundred prayers . the jewes talmud , especially that part called the mischna , is full of such forms , which carrie the names of the ancient rabbines that composed them ; the first chapter of the talmud is intitled ( as buxtorf observeth ) berachos ( i. ) of blessings and prayers for the fruits of the earth ; and the practice of the iewes ( ever since the penning of the talmud ) in recording their set forms of prayers upon divers occasions , is an argument that it was their use to compose such , and use them in more ancient times . now this is evident by the many volumes of publick devotions published by them ; of which it shall suffice to name these following : in the history of pascha , are the blessings and prayers belonging to that festival . the second part of sepher haa haua is concerning prayers : also a great rituall and commentary upon the prayers of the iewes : another , precationes quibus utuntur ante & post cibum ; of prayers used before and after meat ; which were divers , some at publick feasts , and others at private meals : another named selichos , being prayers appointed for obtaining mercy and forgiveness of sinne . genebrard hath translated from maimonides officium lugentium , the office of mourners , wherein are many forms of prayer . sol. bar r. nathan composed a form of prayer to be said at the visiting of sepulchres ; of which the learned pocock saith , principium orationis hujus , &c. the beginning of this prayer is taken out of that which is among the forms of the hundred benedictions , extant in the publick liturgy of the jewes ; and in the margine he saith , this is otherwise attributed to abraham . aben ezrae on eccles. . preferreth the hymnes made by r. saadiah haggaon , before those of rabbi eliezar hakkalir : now considering the antiquity of many of these forms , more then a thousand years since , and the tenaciousness of that people in adhering to the traditions of their fathers ; and that in the mischna are many forms used by the iewes before our saviours dayes ( as shall be proved hereafter ) it is a convinceing argument that it was usual for their rabbies and doctors , even before our saviours time , as to expound the law in the temple and synagogues , so to guide the people in their devotions , in the synagogues and proseucha's ( which were very many ) by certain composed forms of prayer ; which prayers were learned , and delivered , onely by orall tradition , and not permitted to be written or made publick , untill that r. hakkadosh composed the mischna . and whereas master thorndike hath observed their prayers were read by one whom they called the apparator of the synagogue , who was of inferiour rank to the scribes and great doctors , and of a like degree and qualitie as deacons in the christian church ; this is an argument that they were not intrusted to direct the devotion of their betters by any ex tempore effusions , but to pronounce such prayers as had been composed by their superiors . and thus we have brought down the continued use of set and prescribed forms of prayer to our saviours dayes ; wherein i have greatly exercised the patience of my reader : but i could not avoid it , this being a part of my ground-work , on which i intend , after a little more labour , to build this assertion , that saint john baptist ( a most eminent prophet ) being to gather a new church , and to make a reformation of religion , and ( by instructing his disciples in the doctrine of repentance ) to prepare them for the receiving of the messeas , did , ( after the manner of other doctors and teachers among the iewes ) collect out of the prayers and hymnes of moses , david , the prophets , and other devout men , such heads of prayer as concerned the dayes of the messiah , his offices and doctrine ; and of these did compose a form of prayer , which he delivered to his disciples , to be publickly used by them on all solemn occasions , and to serve as a cognizance of their professing and owning the doctrine taught by him ; which the disciples of our saviour observing , on this occasion , and for the same end , they aske , and our saviour prescribeth , this form of prayer , and injoyns the use of it ; when ye pray , say , &c. but that i may not in this discourse seem to fight with my own shadow , as the pontikes once did , qui per errorem longius cadentes umbras quasi hostium corpora petebant ; i may say as david coming down to the battell against the philistines , is there not a cause ? are there not too many enemies , both in opinion and practice , to our lords prayer ? are not the consequences of neglecting it extremely sad ? when many christians have so far degenerated , as to thank god they have forgotten what our saviour commanded his disciples to learn and say , our father , &c. the grounds on which the most moderate dissenters proceed , are these : first , that nothing is to be admitted into christian practice , as far as it concerneth the publick worship of god , for which there is not an express or sufficient warrant in scripture . secondly , that to use prayer as a form , there is no such warrant , either in that of saint matthew . . or saint luke . . the first plea divers learned men have answered ; i shall onely offer against it that which doctor sanderson hath written to this effect ; what scandall and advantage hath been given to anabaptists and quakers , by , what command have you in scripture ? it is like the opening the trojan horse , or pandora's box , as if all had been let loose : unà eurusque notusque ruunt , and swarms of sectaries have overspread the land , and the young striplings soon outstrip their leaders upon their own ground ; as they said , what command or example for kneeling at the communion , for surplices , lord bishops , a penned liturgy , and holy dayes ? and there stopt : these adde further , where are your lay-presbyters , your classes , your steeple-houses , and national churches , your tithes and mortuaries , your infant-sprinklings , and meeter-psalmes , your two sacraments , and weekly sabbaths ? so far they are gone already ; et erranti nullus terminus , there is no bound to an erroneous spirit : nor indeed can they that set them a going , now stop or relaim them , fugiunt trepidi vera & manifesta loquentem stoicidae ; for they proceed upon their own principles : and if they say , haec ego nunquam mandavi ( dices ) olim , nec talia suasi , we never intended , nor countenanced these things : the reply is ready , mentis causa malae tamen est & origo pencs te , the fountain of all these bitter and turbulent waters is with you . they that made a stand sooner are displeased with such as rusht on further , and declare against them ; but no great reason , when they lent them the premisses , to fall out with the conclusion . the master in the fable did not well to beat his maid for serving him with thinne milk , when his own cow gave it ; why should he that giveth another scancal , be angry with him for taking it ? or he that setteth a stone tumbling down the hill , blame it for not stopping where he would have it ? so mischievous a thing it is not to lay the foundation on a firm bottom . it were well if this were helpt ere it went too far . so far that reverend dr. as to the second ground , that there is no warrant in scripture for the use of this prayer as a form , sub judice lis est . all that i shall say here , is , that it is a sad thing , when men are so blinded by the opinions and prejudices which they have espoused , as that they can see nothing but what they have a mind to see ; or being defective in their own sight , will needs perswade others ( as she in the comedy ) that there is no light in the room : and in our dayes the proverb is verified , even of aarons bells , as every man doth think , so the bells do clink . i cannot promise any eye-salve to cure such inveterate diseases ; it is opus deo dignum , the almighties work . those that are not wholly blinded i shall lend the best spectacles i have , and make it my daily prayer for my self and all ( as bartimeus did ) lord , that our eyes may be opened . to all my readers i commend this rule , not easily to believe every doctrine , and take up their religion upon trust , but to search the scriptures ( as those more noble bereans did ) whether things be so or no ; and having tried all things , to hold fast that which is good . an exercitation concerning the frequent use of our lord's prayer , in the publick worship of god. matth . . . after this manner therefore pray ye , or ( as the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) thus pray ye , our father , &c. luke . . . and he said unto them , when ye pray , say , our father , &c. these two evangelists seem to differ , not onely in the divers expressions used by our saviour in the prescribing of this form , but also in the time and occasion of the delivery thereof ; some of the ancient fathers assert that it was twice delivered , that in s. matthew in the second year of our saviours baptisme , this of s. luke in the third , ( as learned mr. mede computes it , ) the different occasion mr. calvin observes , ( lucas rogatum fuisse dicit mattheus inducit ultro docentem ) luke affirmes that our saviour was desired to teach it : matthew that he taught it voluntary , and so he favours the opinion of mr. mede , who with some others of great esteem , do conjecture , that the disciples , when it was first given them in matthew , understood not that their master intended it for a form of publick prayer , whereby they might be known to be his disciples , and therefore they desire of him in luke such a distinguishing form , and that according to the example s. john baptist his forerunner , ( for it was usual for the eminent doctors among the jews to compose formes of prayer and praise for their disciples ) lord teach us to pray , as john also taught his disciples . sect. . the immediate occasion of prescribing this form in s. matthew was our saviours great dislike of that ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) superfluous repetition of words used by one battus a poet , and the word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or much-babling , is of a neer signification , as hesychius and suidas expound it ; learned men do parallel these expressions with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : munster paraphraseth the word thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( . i. ) do not multiply words : and grotius compares it with that phrase in ecclesiasticus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which is translated , use not much babling when thou prayest : heinsius would not be beholding to ovid's battus for the word , but thinks that our saviour condemnes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when the lips and tongue pray without the mind , which the rabbines call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the speech of the lips : and the word may be as well compounded of hebrew and greek , and as fitly as of latin and greek lyra gives the same sense of the word . ( hi exercendae linguae magis operam dant quàm mundandae menti . ) they did exercise their voice more then their affections , thinking to move their gods , as a prisoner his judge , by oftensolicitation & importunity ; or as if their god were at a great distance , and must be called neerer by their loud cries ; of this fault the jews were not guilty , whose prayers were generally concise , and often times submissa voce , with a low voice . they pretend they learned to make short prayers from elias , in this tradition r. josi saith , on a time i walking on the way , went into one of the deserts to pray , then came eliah of blessed memory and watched me at the gate , and stayed for me till i had ended my prayer ; after that he saith unto me , peace be upon thee rabbi ; i said to him , peace be upon thee rabbi and master ; then said he to me , my son wherefore wentest thou into the desart ? i said , to pray : he said to me , thou mightest have prayed in the way : then said i , i was afraid lest passengers would interrupt me : he said unto me , thou shouldest have prayed a short prayer . at that time i learned of him three things ; . that we should not go into the desart . . that we should pray by the way . . that he that prayeth by the way , should pray a short prayer : two of these traditions our saviour reproves here , but nothing against the third . now the heathen were generally guilty of irksomness and babling ; as a poet of their own sayes , they thought their gods ( nil intelligere nisi illud dictum sit centies ) to understand nothing but what was repeated an hundred times , and therefore they did for some houres together chaunt aloud the same words , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. of which practice of theirs the scripture records two examples , the one of baals prophets , crying from morning till noon , o baal hear us ! the other of the ephesians , crying for two houres space , great is diana of the ephesians . more of this nature may be seen in brisonius de formulis , and not much unlike are the tautologies in the popish missals , jesu , jesu , jesu miserere , jesu , jesu , jesu adjuva , jesu , jesu , jesu da mihi purgatorium meum hic . in opposition to such practices , our saviour prescribes a succinct form of most significant words , not onely injoyning them when they did compose prayers of their own to have respect to this , as a rule ; but when they did actually , and solemnly pray , to use this form ; for here is evidently ( transitus à formulâ ad formulam ) a passing from one form to another ; from their tedious tautologies , who thought their gods needed them , to awaken and excite them to their help , by loud noise , and long clamour , to a compendious and most comprehensive expression of all such desires as concern the glory of god , or mans temporal or eternal happiness ; all which being composed in a most exquisite form , he commends to his disciples and the multitude with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus pray ye , or more plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when ye pray , say , our father . sect. . the occasion of repeating this form in s. luke was an earnest request of the disciples , who having observed the practice of s. john's disciples , desire that our saviour would teach them as john also had taught his disciples . in which request we may plainly observe . rem . the desired matter , teach us to pray . . modum . the manner , as john also taught his disciples , for they were as yet ignorant , both as to the matter , what things to ask , and also to the manner , how to ask fitly and orderly . in our saviours answer are also two parts , indeterminatio temporis , the not determining of the time , when ye pray . determinatio orationis ad rem & modum , the determining of the prayer , as well in its manner and form , as matter , say , our father , &c. for beyond all question , our saviour in this , as in all other good things , did satisfie the desires of his disciples as well in the manner as the matter of their request , direction for both these being desired ; if therefore it shall be proved that john baptist taught his disciples a form of prayer which they used publickly , and by which they were distinguished from the disciples of other jewish doctors , and known to be followers of s. john , it may be irrefragably inferred that our saviour taught his disciples this prayer to be also used as a publick form , and to serve as a cognizance , whereby they might be known to be his followers . sect. . now to confirm this , i shall add ( to what hath been alledged in the preface , ) the authorities of divers learned men , and such ( for the most part ) whose piety and judgment , have in other things a great esteem , and influence upon such as dissent , as an argument ad homines . but in the first place , i shall briefly premise , that john baptist , being himself a jewish doctor , did ( as our saviour also did ) observe the rites and customes then in use among that people , and accommodate them to the business of the gospel : thus it was usual with them to admit proselytes by baptisme ; for as doctor lightfoot observes , that in solomons time , when men became proselytes by thousands , they admitted them by baptisme ( as some jews do witness , saith he . ) and arias montanus a man that knew the customes and practices of that people as well as any in his time , gives this brief comment on the occasion of prescribing this prayer ; aliquâ orationis formuld , certi argumenti , nos imbue , ut caeteri magistri suos discipulos , utque johannes , qui ex doctrinae suae de poenitentia , praeceptis , precationes opportunas composuit , ( . i. ) give us a form of prayer of an invariable matter or argument , as other masters gave their disciples , and as john who out of the precepts of his doctrine of repentance , did compose certain seasonable prayers . and doubtless our own expositors have not taken up this opinion upon bare trust , but deliver it to us as their judgment upon good grounds . calvin who here , as on most other places , comments most judiciously , gives the like sense , his words are these , in respect of the more publick prayers of that church ; johannes privatam orandi formam tradidit suis discipulis ; id fecisse existimo , prout temporis ratio ferebat . res tunc valdè apud iudaeos corruptas fuisse notum est , tota certè religio sic collapsa erat , ut mirum non sit , precandi morem à paucis ritè cultum fuisse : rursus , quum instaret promissa redemptio , fidelium mentes precando ad ejus spem & desiderium excitari oportuit . johannes ergo , ex variis scriptura locis certam aliquam precationem conficere potuit quae tempori congrueret , ac propiùs accederet ad spirituale christi regnum , quod jam patefieri coeperat . ( . i. ) iohn gave his disciples a private form of prayer , which i think , he did as the custom of that age did require . great corruption was then among the iewes , their whole religion was so decayed , that it is no wonder that the manner of praying was rightly observed by very few ; and because the promised redemption drew nigh , it was necessary to excite the mindes of the faithful by prayer , to hope and desire the accomplishment thereof ; iohn therefore out of divers places of scripture , could , ( . i. ) ( as i understand him , de jure , rightly and with good authority , for he had spoken de facto before ) compose some certain form of prayer which was agreeable to the present time , and most suitable to the spiritual kingdom of christ , which then began to be manifested . this i suppose is a just interpretation of mr. calvins words and sense ; and in this he fully accords with my assertion concerning the practice of the iewish doctors , and particularly of iohn baptist , in teaching their disciples a form of prayer : to him i joyn our judicious hooker , who in this ( conjurat amicè ) is of the same mind . iohn baptists disciples ( saith he ) which had alwayes been brought up in the bosom of the church from the time of their first infancy , till the time that they came to the school of iohn , were not so brutish that they could be ignorant to call upon the name of god ; but of their master they had received a form of prayer amongst themselves , which form none did use but his disciples , so that by it as by a mark of special difference they were known from others ; and of this the apostles having taken notice , they request that as iohn taught his disciples , so christ would likewise teach them , to pray . doctor lightfoot will make this argument stronger yet ; thus , saith he , christ taught this prayer almost a year and half ago in his sermon on the mount , and now being desired to teach his disciples to pray , he gives the same again . iohn had taught his to pray after the same manner and use of the nation , and christ being desired to teach his disciples as iohn had taught his , rehearseth this form which he had given them before : were these arguments considered without prejudice , i should not need to adde more to prove this prayer a form intended for publick use . but i fear all that may be said will not satisfie some men ; yet because this argument will be as a chief stone , on which ( as to the context ) we may lay some stress , i shall take a little more pains to settle it , viz. that iohn did , after the manner of iewish doctors , teach his disciples a brief form of prayer to be frequently used by them , which accordingly they did often , and publickly use , whereby they were known to be his disciples . sect. . i was once confidently informed that the late bishop of worcester had in some determinations of his when he was doctor of the chair in oxford , repeated the form of prayer that was dictated by s. iohn to his disciples ; but upon inquiry i could find no such thing , and indeed i did despair of it , when instead of finding it recorded among ancient monuments , i found that many learned men did bewail the losse of it . in all probability it did agree , both in matter and form , with this of our saviour ; as their form of doctrine was alike , repent for the kingdom of heaven is at hand , so likely was their form of prayer . however their authority that argue meerly negatively ( that there was no such form because it is not recorded in scripture ) will signifie but little , when in the first place , it shall be considered , how many things are mentioned in scripture as done , the particulars whereof ( in regestâ ) are not to be found ; and tertullian tells us that iohns form was purposely omitted , that our saviours alone might be used ; iohn must decrease that christ may increase : and secondly , when it shall be layed in the balance with the judgment of those learned and famous men that are otherwise minded . the assembly in their annotations comment thus ; ( as iohn also taught ) that is giving them a form . it seemeth that because religion was miserably corrupted by the false glosses , and superstitious traditions of the pharisees , as also by a general depravation of manners , so that it was no marvel if very few of them , either rightly practised , or truly understood the main part of gods worship , which is in devout and faithful prayer , therefore , whereas now , the long promised redemption of the faithful drew neer , it was necessary that their hope should be strengthened by prayer to expect it , so that iohn baptist whose office it was to prepare the way of christ , did out of most evident places of scripture thereto pertinent , compose for his disciples ( whom he was to instruct and fit to receive the messias ) some private prayer suitable to their present * condition , and the spiritual kingdom of christ , which they were to profess . diodate on the words ( as iohn also taught ) that is , giving them some express form of it . doctor lightfoot , whom we have before named , sayes , they that deny this for a form of prayer , either know not or consider not , what kind of prayers the eminent men among the iews taught them . sect. . and whosoever shall read the mischna and gemara , seder tephiloth of the iewes of portugal , the comment on perke avoth , sepher hammusar , machazor , and other rabbinical writings , he may see many remains of forms of prayer made by their ancient doctors , and retaining still the inscription of their names . it is to be known , saith learned mr. thorndike , that things related in the misna written in the dayes of antoninus pius , are not to be understood as if they were of no greater standing then that time , but are the most ancient orders of that people , practised and delivered long before from hand to hand , as things not lawful to be committed to writing , and then first written , for fear that their manifold dispersions might bring their rules and orders into oblivion . and from the first title of the misna we have enough to evince this whole point , for there we have divers cases concerning the formal words of divers of those prayers which still they use , resolved by doctors that lived not long after our saviours time , and therefore the terms and cases of more ancient doctors disputed at that time by these , must needs be of greater antiquity . scaligers hand shall be the last that shall be applied for the settlement of this stone . si quis neget , &c. if any deny the antiquity of these record , it is all one as if he should deny the determinations of papinian , paul , ulpian , and other lawyers registred in the digests of justinian , to be their resolutions under whose names they are cited . and now i know no more to be done toward the settlement of this stone , but to fill up the chinks and to polish it , i shall adde these considerations ; sect. . . that s. iohns disciples did use such a distinct form of prayer , as that they were thereby known by all that heard them to belong unto him , is cleerly intimated in the disciples question , which was occasioned by this observation of theirs ; master , teach us to pray , as iohn also taught his disciples . . this prayer , so commonly used by them , must be either of their own composure , agreeable to certain heads prescribed by their master ; or else a set form . that it should be of their own composure , according to their divers abilities , is unlikely ; . because the disciples of iohn were generally but of a mean condition , and to think that they had any extraordinary gifts bestowed upon them so early , ( our saviours own disciples , after they had been a long time with him , being but meanly qualified , before the coming of the holy ghost ) is somewhat dissonant from the truth of the holy scriptures , and the wisdom of our saviour , that did not ( on this supposition ) chuse disciples for himself as well qualified as s. iohns were ; but in all probability they were both of them ignorant , not onely of the matter , what to ask , but ( which seemeth most difficult ) of the manner also how to ask aright . . because , as hath been proved , other doctors among the iewes did usually prescribe the very form of prayer that was used by their disciples , and the composure of publick prayer was not the work of ordinary disciples , but the office of one , or more , eminent men in all ages of that church . . because if s. iohn had onely given his disciples heads of prayer , and not a set form , this would not have conduced to the production of that effect which the scripture intimates to have followed , ( viz. ) to make them known to all that heard them whose disciples they were ; for though their prayers for the matter of them might be agreeable , yet differing wholly in form , and variety of expressions , they could not be well understood by people of mean capacities , to have followed the same rule ; this i guesse from the little uniformity observed in the devotion of such as follow the heads of prayer prescribed by the directory . for though there be a good method and excellent matter proposed , yet men being left to their own composures , they either slight the method , or so invert , confound , perplex and obscure the matter thereof in their own expressions , as that it can justly be said but of a few , these do observe the directory . . questionless the matter of s. iohns prayer had a great harmony with the chief heads which were ordinarily used by the disciples of other iewish doctors , and therefore it must be the form that made the distinction . . and lasty , if we may judge of a deed by its counterpart , our saviour delivering in his answer a form of prayer , ( as is granted by all ) doth more then intimate that the prayer taught by iohn , and that which was desired by his own disciples , ( unlesse we should think that our saviour answered impertinently ) was a form . so that if we should paraphrase the words thus , lord teach us a prayer whereby we may be known to be thy disciples , as iohn also taught his disciples a prayer , whereby we and all that hear them , may know whose disciples they are : our saviours answer , delivering a composed form , doth approve this interpretation , when ye pray , say this form , our father . sect. . and upon these premises i may build this conclusion , that the prayer delivered by our saviour on the request of his disciples , according to the instance of s. john , was not intended only as a directory for matter and method of prayer , but as a set form to be used by them , and to serve as a peculiar mark , and character that they were his disciples . sect. . but before we consider the words of the injunction and command , this one thing may be opportunely , and materially inserted , that ( as it hath been already proved ) forms of prayer were used in the iewish church until our saviourstime ; so our saviour himself did not dislike , or abhor from , either forms of prayer in general , or those forms which were then in use among the jews in particular ; for the scripture assures us that in a great extremity , when as we may all think our saviour would pray most fervently , he used the same words three times , ( viz. ) father ; if it be possible ; let this cup pass from me : and it is the opinion of many learned men , that our saviour on the cross did repeat , not onely the first verse of psal. . but the whole psalm throughout , which undoubtedly is a form . s. hierom speaking of christs prayer on the cross , repeats more as spoken by christ , then is recorded by s. matthew ; ( sic christus or avit in cruce ) my god , my god ; why hast thou forsaken me ? why art thou so far from helping me , and from the words of my roaring ? sect. . moreover it is proved by learned men , beyond all contradiction , that our saviour in the dispensation of the new testament , did retain and practise several formes , which were used by the iewes under the old : particularly , in the institution and administration of his last supper , our saviour varied very little from the forms and customes used by them at the celebration of the passeover ; of the truth whereof besides other reasons , this in the opinion of learned men is a sufficient confirmation : that as the iewes were wont to shut up the solemnity of the passeover by singing some of davids psalms ; so our saviour , after the celebration of the sacrament of his body and bloud , went out with his disciples to the mount of olives , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having sung the hymn , which hymn ( say the best expositors ) was the same that the iewes did ordinarily sing after the passeover , and is called by them the great hallel , which , as pau'us brugensis sayes , consisted of six psalmes , from psal. . to psal. . and he addes ( verisimile est hos à domino decantatos ) it is most like that these were sung by our saviour . and drusius sayes , hunc hymnum hodieque canunt in nocte paschatis ; the iewes sing this hymn in the evening of the passeover to this day . the learned scaliger having largely described the formes and rites of celebrating the passeover , concludes thus ; this was the true rite of celebrating the passeover in the times of the messias , — no man will deny that this last was like unto the former , and that christ did celebrate them in the same manner as the iewes ( viz. ) both of them in the manner expounded . and he concludes thus ; they that object that christ did not submit to the iewish customes , may be confuted by six hundred arguments , if it were of moment ; and i believe that drusius , capellus , doctor lightfoot and others have made up the full number . in the conference at hampton court , we have this passage ; the dean of the chappel ( who i suppose was bishop mountague ) remembred the practice of the iewes , who unto the institution of the passeover prescribed unto them by moses had ( as the rabbines witnesse ) added both signes and words , eating sowre herbs and drinking wine , with these words , take , eat these in remembrance , &c. and , drink this in remembrance , &c. upon which addition , and tradition of theirs , our saviour instituted the sacrament of his last supper , celebrating it with the same words and after the same manner , thereby approving that fact of theirs in particular . scaliger tells us , there was bread also as well as wine exhibited at the passeover , with these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is the bread of affliction , which your fathers did eat in the land of egypt ; let every one that hungreth come and eat , let every one that hath need come and keep the passeover ; ye were sometime servants there , but now ye are in the land of israel ; ye were sometime servants there , but now ye are free in the land of israel . now if our saviour did accommodate the iewish formes , ( some of which were meerly of humane invention ) to the solemn administration of that most blessed sacrament , which is to continue in his church until his coming again ; we may not think it strange that he should prescribe a form of prayer of his own composure , and enjoyn his disciples the frequent use of it in their solemn devotions . doctor lightfoot descends to particular instances , as that our saviour after the cup of blessing , took some of the unleavened bread and blessed and brake it , and gave it to be eaten for his body from thenceforth in that sense , that the flesh of the paschal lamb had been his body unto that time ; and that which was called the cup of hallel , he taketh and ordaineth for the cup of the new testament in his bloud , and after sung the hallel throughout , and so went out to the mount of olives . and arias montanus notes , that the use of this hymn was an action and rite common and most familiar to all . mr. trap gives also another instance of our saviours using a form of thanksgiving , by which , as it is intimated in s. luke , his disciples knew him . i shall not insist on this , but certainly the iews had forms of blessing their meat and drink ; as these usual forms do evince : the blessing of the bread was this , ( benedictus tu domine deus noster rex seculi , qui educis panem è terra . ) and ( benedictus , &c. qui creas fructum vitis . ) ( . i. ) blessed art thou , o lord our god , everlasting king , who dost bring forth bread out of the earth , and blessed , &c. who createst the fruit of the vine . but enough of this ; he that would see more of the former particulars , let him view cassander , morney of the mass , beza , doctor lightfoot , doctor heylyn of liturgies . all my observations do concentre with that of a reverend divine in his book of singing psalmes , that this opinion is the constant vote of all the learned . and here by the way , that assertion of grotius is sufficiently confuted , neque enim eo tempore syllabis adstringebantur ; for what he onely sayes in the negative , scaliger , and many others of great learning and integrity , do not onely say , but prove in the affirmative ; ( . i. ) that the people were not in those dayes confined to words and syllables . by what hath been said , it appears that our saviour was no such enemy to forms , either of prayer or thanksgiving , as those who now profess themselves to be his choice disciples , are known to be , even to his own form of prayer . sect. . but i shall make an essay beyond this , to prove that our saviour in the composure of his prayer had respect unto the devotion & prayers of the church of the jews then in use , & was pleased to compose his for marter and method like unto theirs . and that i may allay the prejudice , which this conjecture is like to create , i offer these grounds for it ; . that our saviour being to reconcile iewes and gentiles into one , could not use a better medium to winne upon them both , then by injoyning such an uniformity in the chief part of gods worship , as was consistent with the common good and desires of all mankind in general , and agreeable to the iewes own forms of devotion , ( they having been for a long time gods peculiar people ) in special . nor , . is it any disparagement to our saviour , the eternal wisdom of the father , that he did create a prayer as beautiful as the heavens , out of such a chaos , and gather up those jewels out of that dunghil wherein they had obscured them , and set them in such a heavenly frame , as nothing out of heaven or the scriptures ( whereof this is the summe , as many divines affirm ) is half so perfect : for certainly , they had these petitions out of the scripture from the prophets and holy men of god. and mr. lightfoot applies that to the talmud ( wherein many of these are ) which was said of the works of origen , ubi bene nemo meliùs , that which is good is very good , and that which is bad is very bad . and now remembring you that our saviour did in other parts of gods worship comply with the accustomed forms of the jewish church , it will appear very probable that he did the same in respect of prayer , both as to the method , and form of it . the likeness of method hath been observed from mr. selden , who sayes , that of the eighteen prayers or benedictions ( called in the gemara , composed , or appointed prayers , and which were for a long time the chief body of their devotion ) the three first , and the three last , respected the glory of god , the other twelve those things that were necessary either for the whole people of god , or for every particular man. and whether our saviour did not design his prayer , ( though not according to the number of their petitions , yet ) to the general method and matter of them , ( vi . ) the three first branches of it , and the conclusion ( which may serve for three more , ) referring to the glory of god , the other intermediate to the publick and private necessities of gods people , is of easie observation . then for the particular heads and petitions , they are more obvious ; we shall give an instance of each : first , for the preface , it is commonly known that the jewes did prefix to their prayers these two letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which , as buxtorf in his abbreviations , sayes , do signifie the preface of our lords prayer , ( viz. ) our father which art in heaven . dr. lightfoot notes , that in folio . of their common-prayer-book is this passage , humble your hearts before your father which is in heaven : and he proves the appellation of our father to be common among the jewes in those dayes ; and both he and heinsius do adde - ubique christus hoc egisse videtur , ut ad receptas paroemias , axiomata , vel formulas respiceret . the doctor seems to translate him thus , christ hath an eye and reference to their customes , language , doctrines , traditions and opinions , almost in every line . drusius gives the reason why to the appellation of our father , they added as a note of distinction , which art in heaven , because they did frequently call the patriarchs by that title , pater noster abraham , isaac pater noster , jacob pater noster , our father abraham , &c. therefore when they call god our father , they usually adde , which art in heaven : and so capellus giveth the preface intire , out of seder tephilloth of the jewes of portugal ( i. ) their order of prayers for the whole year ; used as buxtorf sayes , by the iewes of france , germany , poland , italy and spain ; ) thus , our father which art in heaven be gracious unto us . and in machazor ( i. ) cyclus , a circle of prayers for their greatest festivals . let our prayers be accepted before our father which is in heaven . then for the first petition , hallowed be thy name , in seder tephilloth , hallowed be thy name o lord our god , and let thy memorial be glorified , o our king ( in heaven above , and on the earth beneath . ) master gregory from the comment on * perk avoth transcribes the second petition , let thy kingdom reign over us for ever and ever . doctor lightfoot sayes , they pray almost in every other prayer thy kingdome come , and that bimherah beiamenu , quickly in these our dayes . and drusius mentioneth all these : deus noster qui in coelo unicus es , &c. our god which art one in heaven , let thy name be established for ever , let thy kingdome rule over us for ever and ever , and let thy name be sanctified by our works . the fourth petition hath such an evident agreement with that prayer of agur , feed me with food convenient for me ; which phrase our bibles do parallel with this petition , by quoting it in the margine , and is such an approved exposition of it in the rabbins sense , that i will not trouble my self or reader to transcribe other instances . the fifth petition they express thus ; our pious forefathers were wont to say , remit and pardon all them that trouble me . this drusius , doctor lightfoot , and master gregory observe from the comment on avoth , fol. . the last petition is in seder tephilloth , p. . lead us not into sin , nor into transgression , nor into temptation ; and remove from me every evil imagination . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the devil , or original sinne and concupiscence : this petition master gregory repeats thus out of sepher hammassar , p. . lead us not into the power of temptation , but deliver us from evil : and to this they immediately subjoyn a like doxology , quia tuum est regnum , & regnabis gloriosè in seculae seculorum . of this we shall have occasion to speak hereafter . solomon glassius asserts also very confidently , that our saviour in this doxology had respect to that of solomon , thine , o lord , is the greatness , and the power , and the glory ; and again , thine is the kingdome , ( ex qua desumpsisse christus clausulam istam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnino videtur ) from which form it fully appears , our saviour took the doxologie in the close of his prayer : and very usual it was with the iewes , to shut up their devotions with such short forms of praise . and thus having found both the method and the matter of our lords prayer in the devotion of the iewes , it onely remaineth , that we answer one objection or two against our assertion , ( viz. ) that our saviour in the framing of this most heavenly form , had respect unto the forms of prayer , then in use among the iewes , the grounds of which we have laid already . the first objection is , that these books from which it is supposed , that our saviour borrowed the heads of his prayer , are of a far later date , then our saviours time , and therefore , they may more probably be thought to have transcribed something out of the gospels , then that our saviour , the very wisedome of god , should borrow any thing from their devotions . to this objection a satisfactory answer hath been given already by scaliger , and master thorndike ; to which ( ex abundanti ) it may be added , that it is true , the books themselves are not ( some of them ) above a thousand , or eleven hundred years old , but yet they do record matter : of a far greater antiquity ; as books printed in this very age may record such rites and forms as were in use among primitive christians for more then a thousand years since ; so ( for instance ) in the late liturgy were the best parts and offices of devotion preserved that had been used by any church since the apostle ; dayes : and as for the mischna , wherein most of these petitions are extant , it is known to be one part of that talmud which was compiled by r. hakkadosh , who lived in the year of christ . that is . years since ; and the title , and contents of it is this , liber traditionum , qui patrum traditiones continet , quae inde à mose observatae , & successivè per oralem traditionem propagatae fuerunt . the book of traditions , which containeth the traditions of the fathers which had been observed from that time unto moses , and were successively propagated by oral tradition . maimonides gives us this series of the tradition . r. hakkadosh had it from simeon his father , he from gamaliel his father , he from another simeon his father , he from another gamaliel his father , he from a third simeon , he from hillel , he from shemaiah and abtalion his masters , they from judas the son of tabbaeus , &c. unto simeon the just , who had it from ezra , he from the prophets successively , they from the judges and elders of israel , they from joshua , he from moses , who ( as they pretend ) had many of them from god. arias montanus , speaking of the form in which christ gave thanks , saith thus , porro illa gratiarum actionis formula antiqua est , ut constat ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 israelitarum , & ex mischnaioth . now if these books prove the antiquity of that form used by our saviour , they must relate it as a matter of fact beyond the time of our saviour , in the judgement of that learned man. and certainly , the forms and heads of devotion , used and recorded by these later jewes of portugal , were the product of more ancienttimes , and were then collected and composed by them , that they might not be lost and forgotten in the dispersion , as they had lost many customes and manners , and their very language , in the babylonish captivity . in one of the petitions above named , they say so much expresly ( dicebant pii priores ) our pious forefathers were wont to say , &c. and considering how superstitiously tenacious they have ever been of the customes and traditions of their forefathers , retaining and practising in their synagogues , to this very day , many things which their ancestors practised long before our saviours time , it cannot reasonably be thought that they did coin any new devotions , or at least that they did insert any such there ; but least of all , would they have stampt upon them the likeness of our lords prayer in every character , as we shall now shew in answer to the second objection , which is — . object . that possibly the rabbines , since the dayes of our saviour , may have borrowed some parts and expressions of their devotion , from our lords prayer , and from other evangelical passages ; but that our saviour , the very wisedome of his father , should be beholden to the jewish liturgies , and forms for his devotion , is not with any reason to be imagined . . answer . this objection is made somewhat unadvisedly ; for if it were true that the jewes did insert these petitions into their devotion , from our saviours prayer , it would be a sad consideration that the jewes should shew more respect and observance to the prescriptions of our saviour , then such as would be accounted the most excellent christians . secondly , it hath been already proved beyond all contradiction , that our saviour was pleased to practise and retain divers jewish forms , and adapted them to the ministerie of the gospel , and commended them to his disciples in the principal service of god ; and therefore there is sufficient ground to assert , that he did the same in this business of devotion . but on the contrary there will be but rare instances given , that the jewes did make use of any new rite , institution , doctrine or history which is proper to the gospel , in those ancient records of theirs , so as to use or approve the same , and therefore it is unlike that they had any respect to this prayer in their devotions . thirdly , it is yet more incredible that the jewes , who abhor the very name of christ , and make many solemn , publick imprecations against him and all his followers , should transcribe any thing of his , into their devotion , much less that every petition of our saviours prayer should find place in theirs ; for in the very talmud , one chapter is intitled de idololatriâ , ac vitanda omni conversatione & societate cum christianis . of idolatrie , and of avoyding all manner of societie and conversation with the christians : and buxtorf saith of them , in secretissimis corum libris scribunt & docent quòd anima esaui corpus christi subingressa est ; they call christians edomites and esauites : and in exemplaribus vetustis , saith he , they have sundry forms of imprecation against christians , of which take this one : let them be destroyed and have no more hope , and let all the infidels ( they mean christians especially ) perish in the twinkling of an eye , and all thy enemies which have hated thee , o lord our god , be suddenly rooted out , and that proud and presumptuous kingdome be quickly overthrown , and at last come to a totall ruine ; and make them without delay subservient to us in these our dayes . that the turks should record some of our saviours sentences is not strange , seeing they account him to have been a prophet , and i have read , that among their devotions they have a prayer which they call the prayer of jesus the son of mary , which differs little from ours , onely it ends thus ; and let not him have rule over me that will have no mercy upon me , o thou most high. but that the jewes who hate and nauseate every thing that hath the least savour of christianitie , eo nomine as it is christian , should insert this most christian prayer , in its full latitude , into their prayers , is certainly a vain imagination . yet , as you see , both iewes and turkes doe retain , ( though not as christian ) both the form and matter of this prayer ; where then are the enemies of it , if they be friends ? alas ! in christs own house , among them for whose sake chiefly it was written , and unto whom it was not onely commended as a priviledge , but commanded as a duty , among christs own stewards and servants : of our own selves ( as the apostle saith ) have men arose speaking perverse things : they that had made it their familiar , and would not eat at gods table , or sleep in their own beds without it , have , ( i will not say done it themselves , but ) given occasion to others to lift up the heel against , or , as the marginal reading is , have magnified every pettie imperfect prayer against it . we applaud and admire the gifts and forms of prayer used by divers men , all which are beautiful in their kind , and have done excellently , and for them i shall joyn with any to bless god ; but when this prayer which excelleth them all , non laudatur , or , as pagnines interlineary interpretation , non epithalamio celebratur , is not celebrated and espoused , but is neglected and slighted , when , as the apostle observes , one is of paul , another of apollos , another of cephas , to the having mens persons in admiration , and slighting the things of christ in their plainenesse and simplicitie , this is utterly a fault . as to the rise of this practice in former times , i can discern no other ground , but either the stifeling of some truth , or the venting of some heresie , or the continuing more securely in some sin ; one or more of which hath been certainly the ground why the use of it hath been formerly laid aside . the first enemy to the use of it was pelagius , as both st. augustine and st. hierome assure us ; pelagioni or ationem dominicam impiis disputationibus auferre conabantur , evertentes duos artieulos , dimitte nobis , & ne nos inducas : the pelagians did indeavour with wicked disputations to take away the use of our lords prayer , overthrowing these two articles , for give us our trespasses , and lead us not into temptation . you see they would have sacrificed this prayer to their heresies ; for which among other things they are worthily branded for hereticks in church-historie . saint hierome deals more roundly with him , thus ; sic docuit apostolos suos , ut quotidie in corporis illius sacrificio oredentes audeant loqui , pater noster , &c. thus did christ teach his apostles , that they should constantly at the sacrament of his body say our father ; and accordingly they desire that the name of god , which is most holy in it self , may be sanctified in them : but thou sayest , lord , thou knowest how holy , innocent and pure my hands are : they say , thy kingdome come , antedating the hope of christs kingdome that was to come ; that he reigning , sin might not reign in their mortal bodies : they say , thy will be done , that humane weakness might imitate the angels . thou saist a man may , if he will be free from all sin . they say , give us , &c. praying for that supersubstantial bread , that they might be fit to receive the body of christ : and ye by supererrogatory holiness , and a confident righteousness , boldly challenge heavenly gifts . they ( as it follows ) for give us , &c. coming from the font of baptisme , and being regenerate through the lord our saviour , presently at the first communion of christs body : they say , forgive us , &c. not in a feigned pretence of humilitie , but in consciousness of their humane weakness : they say , lead us not , &c. thou saist ( with jovinian ) that they who have by faith received baptisme , cannot be tempted , or sin any more : lastly , they say , deliver us , &c. why do they pray for that which they have in the power of their own freewill ? this is the leader , and these the grounds of his defiance against the lords prayer , ( viz. ) that he might raise his errors upon the ruine of it . and whether heretiques in our dayes have not served themselves , and advantaged their errors both in doctrine and practise , by the disuse of it , ought by all sober christians to be considered and laid to heart . the papists are marshalled in the next rank as enemies to this prayer ; and that first for locking up the whole prayer from the people , under an unknown language , and giving them onely the shell to chew upon ; their affections and understandings being unmoved and silent , while their lips and tongues are busie . secondly , for curtailing it , and omitting the whole doxologie . thirdly , for preferring the use of their ave maria's , and prayers of other saints , above this , as learned chemnitius complains . ( in papatu circumtulerunt precationes sanctae brigiddae , promittentes largas indulgentias iis qui eas recitarunt , interim orationis dominicae prorsus obliti erant : ) in the papacie they carry about the prayers of saint bridget , promising large indulgencies to such as would recite them , being in the mean time wholly forgetful of our lords prayer . lonicer reckoneth also the disciples of one martine steinsback of selestad in germany , for professed enemies to it , who , ( as once a proud spaniard said , that if he had been with god at the creation , he would have contrived things better ) did go about to correct the lords prayer , as not well composed . king james sayes , the brownists did not like it , because it was a form . maresius a learned frenchman numbers divers others that have imagined strange things against it . and lastly , ( for i am not so well acquainted with the enemies tenets , as to reckon all , ) ross tells us of some that are against forms , chiefly the lords prayer , accounting such forms a choaking of the spirit . and when our saviour tells us , that he that is not with him is against him , there are many more that are not so fast friends unto this prayer as they ought to be ; for it is not enough to call him lord and master , except we also do the things that he hath commanded us : we profess to worship him in prayers and supplications of our own devising ; and these things indeed we ought to doe , but then we should be sure not to leave the other undone , that is , to worship and invocate him in the same manner and form as he hath prescribed in his word . it may suffice to have offered these arguments , from the occasion and context , of which this is a sylloge : . forms of prayer were in use among the jewes . . their doctors did ordinarily compose prayers to be used by their disciples . . saint iohn , at first a iewish doctor , upon new emergencies taught his disciples a new form . . the disciples so used that form , as that they were thereby observed and known to be iohns disciples . . upon this consideration the disciples of our saviour desired from him such a forme of prayer . . our saviour , who was no enemy to forms in general , nor to the forms of prayer then used by the iews in particular , did , agreeably to them , compose for his disciples a certain form to be used by them , delivering it to them at two several times , and on divers occasions ; but on both these with a plain injunction , thus pray ye , and , when we pay , say , our father , &c. it comes now to be considered , whether the terms under which our saviour injoyns it do aamount to the nature of a precept , so as to oblige christians to the use of this prayer in express words , and as a form ; and this , supposing it had not been twice delivered , nor on such an occasion as st. luke relates : and in order hereunto we have the import of two words in saint matthew to be considered , ( viz. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and here i must remember you , that our saviour having reproved the tedious repetitions of heathnish forms , passeth on to a most excellent form of his own , and injoyns it with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus pray ye : which word is in all languages used to signifie an identity and individuality with the thing to which it hath reference ; as when i endite to any , and bid him write thus or thus , i intend he should write the same words ; and so doubtless , when christ commanded his disciples to pray , thus : he meant in the same words . indeed when we deal in similitudes , and make application by this word thus , or so , there is onely a likeness to be understood : but in all problemes , and school-disputes , in all quotations and repetitions , it is used to signifie the same thing in terms to which it is annexed . thus when in the philosopher we reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and when we repeat syllogismes , with a sic disputas , we do or ought to respect the very terms : and thus a good grammarian tells us of the word , si logicum spectes usum , it is ( not a redditionis ) a note of repetition ; and a disputant may be justly displeased if ye alter his terms , and will tell you , nonsic , sed sic argumentatus sum , i did not dispute so , that is , in your words , but so , that is , in my own : and in this sense the word is interpreted by most judicious expositors , as signifying not , after this manner , ( as our translation paraphraseth it , ) but ( which it will better bear , ) in this form , and in these words : which interpretation is warranted from the use of it in that signification in the scriptures both of the old and new testament . thus when aaron and his sons were commanded , on this wise ye shall bless the people , the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and i am assured that the priests kept to the very words of that benediction ; and whether they should not have offended if they had done otherwise , is to be considered . maimonides , in his more neuochim , upon the words ( sic benedicetis ( i. ) ( saith he ) hâc linguâ , in this very language ; but there is no necessitie of understanding them so strictly , onely it shewes they were far from varying the form : and questionless they did , and might , with more faith and better success retain and use this , and several other forms that were commanded them under this or a like expression , then if they had varied them into any other words whatsoever . if you or i should command a servant to deliver a message to a superior , and put words in his mouth , in oyning him to say thus , or if you will , after this manner ; i trow we think so well of our own expressions , and know our own case , and the qualitie of the person to whom we send so well , that we should censure that servant as guilty of high presumption , who should purt osely lay aside all our expressions , which he might very well have remembred , and deliver our message in words of his own framing ; nor are such servants like to mend the matter : and therefore it is every where obvious in scripture , that the messengers of great and holy men , kings and prophets , have delivered their embassie in the same words they received it ; and it would have been an act of disobedience , and an argument of pride , to have altered matter , method and form ; and yet this is done to our saviours injunction , by all those who neither say this , nor thus . when god sent moses to the children of israel , he commanded him , thus shalt thou say unto the children of israel ; and the text sayes , moses told aaron all the words , and aaron spake all the words which the lord had spoken unto moses . so in the new testament , when our saviour sent two of his disciples to bring him a colt , he commanded them , if any should ask them why they loosed the colt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus shall ye say unto them , the lord hath need of him : such an answer might seem very unsatisfactory to the owner ; & yet we find they say neither more nor less , ( though their safety were at stake ) then what they were in express words commanded ; and therefore it cannot well be presumed that they made any variation here , where the word of injunction is the same , and the matter of a greater importance : and so lastly , when any sentence is quoted out of the old testament in the new , in the same terms . the holy penmen make ●se of this word , which also the apostle parallels with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; what saith the law ? and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it speaketh thus : and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how , are both used in one sense , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth to both : and when in any of our writeings or sayings we quote the authority of learned men , with a sic dixit aristot. augustin . &c. we should be unfaithful did we not deliver their very words in their own language , or as near as we can translate them in ours . there is also somewhat considerable in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus pray ye . our saviour doth not say , look to this copy , frame your prayers after this example , but when you actually pray , pray thus ; which is the same with st. lukes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pray or say , our father ; pray or say , hallowed be thy name ; for although the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be of a larger extent in its proper notion , and like the materia prima be capable of all forms , yet being here limited to the act of praying , and the act determined by a certain form , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath now received its principle of individuation ; and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when it respects a person is of the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respecting a certain thing , of the same signification , as if our saviour had said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. ) pray ye , in these words . and when our saviour delivers an intire , uninterrupted form of prayer , and immediately subjoyns a brief rational upon what seemed most harsh and obscure in it , ( for if ye forgive , &c. but if ye forgive not , &c. ) this is to me a good argument , that that prayer ought to be used by us without any addition or alteration , pro hic & nunc , at certain times and occasions , which he himself would not dismember by any parenthesis or exposition of his own . but last of al , supposing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signifie only ( after this manner , or to this purpose , ) yet doubtless there is no danger in using the very words also ; whereas on the contrary , if it were our saviours intention that we should say these words , ( as the church of god have practised , and the best expositors in all ages have understood it ; ) there is then a certain fault in those that slight and omit them : so that there will lie more then an appearance of evil upon the dissenters , but none at all upon the practises ; and we know who hath commanded us to abstain from all appearance of evil ; quicquid est malè coloratum , saith saint bernard , whatever hath any shew or tincture of sin and disobedience . this for the words of prescription in saint matthew . but now when our saviour was desired by his disciples , in saint luke , to teach them to pray as john taught his disciples , respecting the manner and form as well as the matter ; and our saviour in compliance with their desires ; gives them a complete form , and plainly injoyns them without a thus , or after this manner , although that be plain enough too , to say , ( . ) totident verbis , in express words , our father : i must needs say , saith judicious hooker , that the opinion of some , who affirm that our saviour did set his disciples a bare example to contrive and devise prayers of their own , and no way bind them to use his , is undoubtedly an error . and master perkins is not far from his opinion ; whereas , faith he , sundry men in our church , hold it unlawful to use this very form of words , as they are set down by our saviour christ for a prayer ; they are far deceived : and in answer to a third objection , which is , that the pattern to make all prayers by , should not be used as a prayer : i answer , sayes master perkins , that therefore the rather it may be used as a prayer ; and sure it is , that ancient and worthy divines have reverenced it as a prayer , choosing rather to use these words then any other ; as cyprian , tertullian , and augustine : wherefore , saith he , that opinion is full of ignorance and error : and i may adde , if the opinion be full the practice cannot be empty . and indeed , as master mede and master hodges say , what more significant expression , supposing it had been our saviours mind to injoyn it as a form , could be fitted or contrived to intimate it to his disciples then this , when ye pray , say , &c. or had our saviour foreseen the controversies that would arise in these last dayes concerning the use of it ( and doubtless he did foresee them all ) how could he more positively have decided them then by this plain expression , when ye pray , say ? suppose this had been the sense of the disciples in this place asking a prayer , as some learned men conceive it was , lord , thou gavest us a prayer in the mount , but whether that was intended for publick use or no , we are not fully satisfied ; wherefore now we beseech thee teach us such a one as john also taught his disciples ; what more punctual answer could be devised then this , when ye pray , say , & c ? such as dissent from this opinion and practice , finding themselves overborn by the weight of this expression in saint luke , are wont to retreat to that of saint matthew , by whom they plead saint luke ought to be expounded ; to which if we should give way , as it would not much help them , ( that fortress having declared already for the contrary opinion ; ) so i doubt not but we may easily block up all avenues to that refuge , and evince by sufficient arguments , that saint luke should rather expound saint matthew , then be expounded by him . for seeing it is true , as many learned men do affirm , that our saviour did twice deliver this form , and the disciples not fully apprehending it at first to be intended for publick use , he repeats the same form a second time under a more plain injunction ; this signifieth he intended it so in saint matthew , and his second injunction is but a more solemn sanction of it as a form for publick use ; and that it was twice delivered appears partly from what master mede saith ; that it is impossible to make these two relations of the evangelists to be coincident for time ; and the different occasion heightens the impossibility : marlorate makes this of saint luke to agree with another passage of saint matthew , chapter . . where our saviour is said to go into a mountain apart to pray ; and so here in saint luke , he prayed , and that alone or apart ; so that the coincidency of these two places is far more probable then the other : for this prayer of st. matthew was delivered in the first year , saith chemnitius ; in the second year of our saviours ministery , saith master mede , this of saint luke in the third year ; in all probabilitie there was more then the distance of a compleat year ; whereas by the general consent of harmonists that of the . of mat. is much more coincident in time , and the occasion seems one and the same ; onely saint matthew , having recorded this prayer before , passeth it by here ; and saint luke omitting it in the sermon on the mount , where saint matthew had recorded it , repeats it here , where saint matthew had omitted it : for all know that is the usual manner of the evangelists , as to repeat that more briefly which the former had enlarged , so to inlarge that more fully which the other did but touch , or pretermitted ; which double sanction as it is a good argument to prove that christ intended it for a form , so it doth also strongly infer that which i intend , that the injunction in saint luke is the most express and plain ; unless we should affirm that our saviour did make things more perplext and obscure by his often repetition of them : and being most express and plain , it ought certainly to expound that which is more dark and doubtful , unless , contrary to the rules of all good method , we will teach ignotum per ignotius , which is as to make the blind lead the lame . and seeing all expositors do grant , that saint luke is most exact in the orderly disposing of things according to their time , and relating their occasions , it will still follow ( although we should grant the places of both evangelists to be for time coincident ) that saint luke , who recordeth the occasion more fully , and the injunction more plainly , ought to expound saint matthew , and not to be expounded by him ; and so we see saint matthewes sic hath its sicut in saint luke , after this manner pray ye , is of the same force , as , when ye pray say , &c. doubtless our saviour could express his mind so appositely , and foresee all inconveniences so clearly , that had it been his mind that his disciples should not have used this prayer as a form , or that their successors should offend in so doing , he would have propounded it with some caution or limitation ; either he would not have made it a form , or being such , he would not have commended it unto them under such an apparent injunction , as when ye pray , say , &c. ( which sounds quite contrary to such an intent ) for in this sense it hath been understood , and accordingly practised by the church in all ages ; and any vulgar eye that vieweth the whole structure may observe that it was fitted by our saviour for publick devotion , to be used by his disciples in consort , and to serve as a note of distinction to such as heard them whose disciples they were . and doctor hammonds paraphrase most genuinely agrees with the text : one of his disciples besought him to give them a form of prayer which they might constantly use , as john baptist had given to his disciples ; and upon that demand of his , being at another time , and upon another occasion from that in the sermon on the mount , christ said to his disciples , whensoever ye pray solemnly omit not to use this form of words . for if saint johns disciples did publickly use the form of prayer given them by their master ; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , si quando , if at any time ye will pray , so as to be known that ye are my disciples ; what can this signifie less then , when ye pray solemly omit not to use this form of words ? master hodges his argument hath also its weight , and may be improved thus ; suppose the disciples had asked , master , teach us to sing as david taught the people of god ; or , which is the same , teach us to pray , as david taught the people of god , ( for he taught them psalmes of prayer as well as praise , and hereupon our saviour had composed some psalmes of praise and prayer ; i demand , whether we should not have been obliged to use those hymnes of prayer and praise , although there had been no injunction annexed to them : and doubtless , as the people of god under the old testament , and we under the new , ought to use davids hymnes of prayer and praise , as an ordinance of god in his publick worship ; so ought we more especially , and at least as frequently , to use this most solemn and divine form of prayer . and thus of the arguments from the words of injunction , whereof this is a sylloge : . the injunction of saint matthew is sufficiently clear to all unprejudiced persons . . that of saint luke , delivered a second time , and on a different occasion , hath yet ( as the dissenters grant ) a more clear command ; by which . that of saint matthew ( if there had been any difficulty in it ) ought to be interpreted . . there cannot be a more apposite expression given to signifie that it ought to be used as a form . and fifthly , had our saviour intended it onely as a pattern or heads for prayer , or foreseen any inconvenience in the use of it as a form , he would never have commended it under such words , as in the judgement of the church , and eminent servants of god in all ages , hath the full import of a positive injunction , when ye pray , say . the next thing to be considered , is the matter of fact , what hath been the practice of the disciples , of the church of god , and of pious and learned christians in all ages . and although it be no where in scripture set down positively , that the apostles did use this form of words , as neither that they did use the same method or matter ; yet this being but a negative argument , concludes no more that they did not use this form of prayer , then , because we read not that they baptized any in the name of the father , of the son , and of the holy ghost , therefore they did not so baptize any ; which form was yet injoyned by our saviour , as a prime office of their ministery , and beyond all peradventure they did strictly observe as oft as they baptized any . and when the scripture assures us , that it was their practice to use psalms and hymns , and spiritual songs , praysing god , and praying unto him in the words of david , when they did keep to the same prescibed words in the administration of both sacraments , when they observed forms in the benediction of the people , in the close of their epistles , and in other solemn acts of gods worship ; ( all of which forms were not so authentick as to be of our saviours own composure and prescription ) what should hinder but that they might and did use this most excellent form of prayer in their devotion ? most certain it is , that they who retain a form of benediction over the people when they dismiss them , and of administration of both sacraments , have no more to say in their defence , then they who retain and use this form of prayer ; for christ who gave commission to his disciples to go and discipline all nations , baptizing them , &c. he that said , take , eat , this is my body , &c. the same commanded also as positively , when ye pray , say , &c. and when we all account it our duty to praise god in singing davids psalmes , some of which , as we use them , are of a mean composure , and carry expressions beneath the majesty of scripture ; others , such as concerned the jewish church onely ; why ought not the apostles , and we as necessarily , to use this form of prayer , sanctified by our saviours own lips ? can we charitably think they asked a prayer , in sense of their own insufficiency for that duty , and such a one as by the use thereof they might be known to be his disciples , and when they obtained one so heavenly , so succinct , and yet so significant , and injoyned under such plain terms , yet did refuse or neglect to use it ? doubtless , they did bestow some time to commit it to memory , they did often con it and meditate upon it ; and when they repeated it , i suppose it was not without some affection , devotion , and lifting up their souls to god ; and if so , they did use it as a form of prayer . and surely that of saint augustine may take take place here if any where ; quod universa tenet ecclesia , &c. in practical matters the use whereof is obscure , the general practice of the church is the best interpreter . his rule is this ; that which the universal church doth hold , not as being instituted by councels , but as alway retained in the church , we rightly believe it to be of apostolical authority : now indeed the councels did often check the neglect , and determine the times and order of using it , but never imposed it de novo , as a thing that had not been formerly practised . quia quotidiana oratio est quotidie dici oportet , saith the toletan counel ; because it respects our dayly needs , it ought to be said dayly . nothing can be more certainly affirmed from ecclesiastical records concerning any matter of fact , then that the church of christ did early and constantly use this form as a chief part of their devotion : that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one common prayer used in the time of ignatius , who saw christ in the flesh , it was in all probability this , or some other form . genebrard in his chronol . tels us of a school at alexandria , wherein saint mark had appointed that there should be continually such doctors as should teach the fundamentals of christian religion ; he nameth pantenus , who lived under commodus the emperour , clemens alexandrinus , and origen ; and he saith from tertullian and socrates , that in this school were taught the creed , the decalogue , and the lords prayer ; saint hieromes authority you have had already : so christ taught his apostles , saith he , that they should constantly at the sacrament of his body say , our father , and accordingly they desire , &c. repeating the whole prayer . the next testimony is tertullians , praemissâ legitimâ & ordinariâ precatione quasi fundamento , jus est desideriorum , jus est super struendi extrinsecus petitiones ; haveing first said the lawful and ordinary prayer as a foundation , we make it the rule of our desires , and of framing all our petitions according to it . he calls it lawful , as appointed in the gospel by the law of christ ; and being ordinary , it is an argument that the general use of it had prevailed through ancient custome in more primitive times : and that father is large in the commendation of it , calling it . breviarium totius evangelii , a breviary of the whole gospel , which is not more succinct in words , then it is inlarged in matter , comprehending not onely all the offices of prayer , but all the sayings of christ. if any credit may be given to the clementine constitutions , it was of ordinary use even in apostolical times : they naming the lords prayer , adde , ad hunc modum precamini ter singulis diebus , use this prayer three times a day : and again , let the baptized person standing up , say the prayer which the lord hath taught us . gregory being asked why he did annex the lords prayer to the canon for celebration of the lords supper , gives this reason ; mos fuit apostolorum , ut ad ipsam solummodo orationem dominicam , &c. it was the practice of the apostles to consecrate the holy sacrament onely by the lords prayer . and indeed the many comments and pious expositions of this prayer , in all those primitive times of the church , by their chiefest doctors , is to me an argument , of its ordinary use : and were those expositions collected into one volume , and well digested , it might prove as great a help to devotion as any that i know . but i may easily tire my reader , leading him onely through a few of those many ancient paths , where evident footsteps of the common and frequent use of this prayer doe appear : as in those most ancient liturgies collected by bignius and george cassander , many of which are for the chief parts of them , and as far as concerns the matter in hand authentique , though in other things they have suffered additions and alterations ; in these generally this prayer is inserted sometimes more then once : thus in those that bare the names of saint mark , saint james , chrysostome , and basil his greek liturgie , and that which he translated out of the syriack , the ethiopian , armenian , and the roman , before the defection of that church , in all these this prayer is used ; and master hooker hath observed , that what part of the world soever we fall into , if christian religion have been there received , the ordinary use of this very prayer hath with equal continuance accompanied the same , as one of the principal and most material duties of honour done to jesus christ. saint augustine makes many memorials of the use of it , as in his enchiridion , ecce tibi est symbolum & oratio dominica , &c. you have the creed and the lords prayer , what shorter rule is heard or read , or more easily committed to memory ? and again , they that walk in the wayes of the lord , say , forgive us our trespasses : and again , the dayly prayer which the lord himself taught , ( whence it is called the lords prayer , ) doth obtain pardon for dayly sins : and speaking of the prayer used at the administration of the sacrament , he saith , which prayer almost all the church concludes with the lords prayer ; we cannot pray for any thing else , saith he , seeing whatever may be desired of god , this one prayer taught by christ doth contain , and all in that order as it ought to be desired ; so that this prayer is to be preferred above all , as for brevity of words , so for plenty of things , and their orderly disposure . and that diligent and devout father hath divers entire comments upon it . i shall adde onely one saying more of his ; si quis vestrum non poterit tenere perfectè , audiendo quotidie tenebit ; if any of you have not learned it perfectly , by hearing it dayly he may . saint ambrose on the fifteenth petition of this prayer saith thus ; therefore dayly say this petition , that thou maist dayly obtain pardon for thy debt : and again , let us hear what the disciple of christ doth pray , namely , that which his master taught him ; hear , saith he , what the priest saith , through jesus christ , in whom , and with whom , unto thee be honour , praise and glory : this was a clause added by the latine church to our lords prayer instead of the doxology , of which more hereafter . saint cyprian is most excellent in the commendation of this prayer , and the use of it as a form ; his words are these : seeing this prayer was breathed forth from god our saviour , what can be more acceptable , what more effectual with god the father ? what should be more dear and familiar to us ? lest thou shouldest be ignorant how god is to be spoken to , god himself puts words into thy mouth ; and lest thou shouldest doubt how ready he is to hear thy prayers , he himself directs thee how to pray in such a manner as is fit to be heard ; and lest thou shouldest complain that ( a form of prayer being prescribed ) thou hast lost thy liberty of asking the things thou needest , whatever things thou mightest rightly desire , are all included ; and our saviour hath included them in a prayer , that gives us so great honour , that raiseth us to so great hope , that flowes with so much sweetness , as no tongue can express ; and it is to be wished the understanding of the supplicant could aspire thereunto : let us therefore pray , beloved brethren , ( as he goes on ) as god our master hath taught us ; it is a friendly and familiar prayer , to intreat god in his own words , when the prayer of christ shall ascend from our mouths to the ears of god ; the father will own the sons words , when we pray unto him in them ; if whatever we aske in his sonnes name he will give us , how much more effectually shall we obtain if we ask in christs name by his prayer ? thus saint cyprian . lucas brugensis speaking of the manner of saying the lords prayer in the latine church , saith , it was so ab istis apostolorum temporibus , from the apostles dayes . saint chrysostome doth record it as a rule of the church , ( which we have already mentioned out of the clementine constitutions , and by this of saint chrysostome it receiveth a further confirmation , ) that the baptized person should say the lords prayer ; from which custome he proves , against the hereticks of his time , that the people of god were not by baptisme secured from falling into sin , nor were they excluded from all hope of remission , if they did repent for the sins which were committed after baptisme ; seeing that the church doth not teach them in vain presently upon that ordinance to say , forgive us our trespasses . in the canons of king canut under aethelnoth , this is one : moreover , we exhort that every christian do so learn as that he well understand the true faith , and have the lords prayer , and the apostles creed familiar ; for christ himself did first teach that prayer , and gave it to his disciples ; and he that will not learn these shall never partake of happiness with christians when he dies , not living shall be admitted to the eucharist , nor shall he be counted worthy the name of a christian. i shall adde but one testimonie more , and that ( for antiquities sake ) from the mouth of an heathen , namely lucian the scoffer , who in his philopatris purposely derides the doctrine and practices of christians ; he names our saviour chrestus , by way of contempt ; he calls his scholar by the word used in the primitive church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that is to be catechized : he sets down the doctrine of the trinitie , as it was then taught , one in three , and three in one , ( which expression of his is acknowledged by socinus to be so faire an evidence for the doctrine of the trinity , that he sayes , he never read any thing more strong : ) he describes the creation , and moses ; st. paul , and the sacrament of baptism ; and at last bespeaks critias , that personated a young christian disciple , thus ; but let these alone , and goe say thy prayer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beginning with father , and adding that famous doxologie . this rigaltius on tertullian notes , that the pagan meant it of the lords prayer ; and it is brought by the learned mr. gregorie , to prove against the papists , that the doxologie is authentique ; and he that considers the design of that left-witted heathen , cannot devise what else he should mean : and if so , it appears that it was the frequent practice of christians in lucians dayes , ( that is , in the time of trajan , less then two hundred years after it was delivered by christ ) to use this form of prayer publicly : for how else could this pagan come to the knowledge of it , or scoffingly injoyn it as a dutie to be performed by him that would become a christian ? and now let it be considered , whence had these most primitive times this custome of using and injoyning our lords prayer , if not ( as they do all testifie uno ore , with one consent ) from the practice of the apostles , as they had it from the precept of christ ? he must bring some convincing argument , or demonstration , that will disprove all these evidences ; and until that be done , we may safely acquiesce in these . if i should now adde the authorities and opinions of modern divines , whose names and memories are , and ever will be , fresh and fragrant in all the reformed church , i should far exceed my intended limits : i shall therefore mention onely the most eminent , and them chiefly who are of greatest repute with the dissenters . and first , mr. calvin saith ; now not onely a more certain rule , but the very form it self of prayer is to be taught : and again , for christ prescribed us a form . and as this prayer was used in the geneva liturgy , so frequently by mr. calvin himself , at or before his homilies . and beza became his scholar in this also ; for he sayes , our lords prayer is precum formula divinitùs nobis quasi praeseriptis verbis mandata , a form of prayer commanded unto us from heaven as it were in prescribed words . next , chemnitius in his harmony sayes , that the disciples desired of christ , after the example of st. john , a certain form of prayer which they might use in their devotion , and by which they might the more easily obtain what they desired . again , we know that when we recite the lords prayer we injoy a great priviledge , seeing that he who taught us sits in heaven the master of our requests ; who also presents our prayers , and intercedes for us : cum primis verò illud notatu dignum est ( as he saith ) this especially ought to be observed , that when christ in the first year of his ministery had taught his disciples how to pray ; and here again , being desired to teach them to pray , taught no new form , but repeated the old ; it shewes , we should not be troubled every day about new forms , nor that our prayers are therefore unacceptable , ( other requisites being observed ) because we repeat the same form ; for ( as he quoteth from st. augustine ) all the prayers of the saints are nothing else but the pater noster , &c. inlarged , and in it is comprised the marrow of all the prayers of the old testament ; and hence ( saith he ) the word ( collect ) is used to signifie a prayer , this prayer being a collection of all good prayers that ever were made in the world . mr. thomas cartwright sayes ; i know in so few words it is impossible for any man to frame so pithie a prayer ; onely there is no necessity laid on us to use this and no more : ( where he seems to grant a necessity of using this : ) and again , i confess the church doth well in concluding their prayers with the lords prayer . and indeed the use of it hath been preserved in all famous liturgies of the reformed churches , as well lutheran as calvinists ; in that which was composed by the english exiles at frankefort in the marian daies , and printed at geneva , . it is twice inserted . but of all champions , pareus hath most succesfully defended it : seeing ( saith he ) this prayer is read in two different places , it is made a question whether it was twice delivered ; and i see nothing to the contrary but it was prescribed twice , once in the mount to the disciples and people , another time to the disciples alone : to which opinion the different occasions in matthew and luke do perswade me ; for it seems the disciple who in luke demanded a prayer , was not present at the sermon on the mount , or the form first given was forgotten ; for the disciples were ignorant , sua ruditate , for their dulness , of some things which were twice or thrice delivered to them . then it may be demanded ( saith he , ) whether our saviour did so strictly oblige us to this form and words , as that we may not use any other : thish e deservedly denieth , ( using st. augustines distinction , viz. we may pray aliter , or aliis verbis , in other forms , and words , but we cannot pray for aliud , any other thing then what is included in these words ) but yet he saith , both to publick and private prayers we doe rightly adde this form , as a seal of them . for which he gives these reasons : . that we may obey the command of the sonne of god. . because it may not be doubted , but these words of prayer are most acceptable to our heavenly father ; for the father ever heareth the sonne , therefore he will hear the sons words . because it most succinctly contains a perfect sum of all things desireable , so that in whatever particular our own prayers have been defective , this form will make a supply . . this prayer is granted as an incouragement to those who are yet more slow and ignorant , that the sonne of god hath instructed them how to the prayers of the church they should joyn their own , in this short form . thus pareus ; and our assembly in their works have done worthily on this behalf : in their catechisme they have this question , how is the lords prayer to be used ? the answer is , the lords prayer is not onely for direction , as a pattern according to which we are to make our prayers , but may also be used as a prayer , so that it be done with understanding , reverence , faith , and other gifts necessary to the right performance of the duty of prayer . more fully yet in their directory ; the prayer which christ taught his disciples , is not only a pattern of prayer , but it self a most comprehensive prayer : therefore we recommend it to be used in the prayers of the church . and above and beyond this is that which is delivered by them in the large annotations : this is a true summe and forme of all christian prayer , set down both in precept and practice . and on luke . . when ye pray ; compare ( say they ) matthew . . and the circumstances shew , that christ did twice at least teach them the very form of prayer ; and hence it appeareth , that as this is the most absolute and compleat pattern of prayer , comprehending all that we must aske ; so is it the most exact and sacred form of prayer , indited and taught his disciples ( who were to teach the whole world the rules and practice of true religion ) by christ himselfe , who is best able to teach his disciples to pray . again , on the word ( say ) christ prescribed this form of prayer to his disciples to be used by them , not rejecting others which his spirit taught , or teacheth ; ( that is , as i suppose , other formes , which the spirit did , or might teach ) but to abridge all necessary petitions into this one summe . thus that grave assembly . and dr. hammond tells us , he heard one of the gravest members of it , being asked concerning the use of the lords prayer , to answer thus ; god forbid i should ever be upon my knees in prayer , and rise up without adding christs form to my imperfect petitions . so that even they who reject other forms of prayer , think it fit to retain this . and what pity is it when the general assembly teach it so well to others , any particular members should make it a castaway in their own practice ? the dutch annotations say thus : order all your prayers according to this form ; not that we are bound alwayes , or onely , to hese words , f in necessities that may fallout , it is also lawful farther to enlarge some petitions , and also to express them in other words . junius on matthew thus ; substantiam orationis , &c. christ taught the substance of prayer , in that most holy form which is observed in the church : and in the notes with tremelius on luke . it is probable that john did compose a certain praier out of divers places of scripture , which agreed to the time , and came near to the spiritual kingdom of christ that was to be revealed . lucas brugensis on the word ( say ) use this form , which being extracted out of the holy scripture contains the summe of all petitions : and it is no wonder if christ did repeat this most perfect form , not twice onely , but more often , which he would have his disciples use daily . bishop andrewes speaking of prayer , sayes ; and in this also we want not fancies ( in this age especially ) wherein an idle conceit is taken up , that never came into the heads of any of the old hereticks , though never so brain-sick , once to imagine ; our saviour christ thus willeth us , when ye pray , say , our father , &c. a most fond imagination is start up in our times , never once dreamed of before , that telleth us in no case we must say , our father ; with which form , ( if saint augustine be to be beleeved as a witness of antiquity , ) the universal church of christ hath ever used to begin and end all her prayers ; as striving indeed to express the sense of that prayer , but not being able to come nigh the high art , and most excellent spirit of perfection in that pattern , they alway conclude with it ; as being sure , however they may for divers defects not attain to the depth of it , by it they shall be sure to beg all things necessary at gods hands . bishop usher in his body of divinity , to the question , what is the lords prayer ? answers , it is an absolute prayer in it self , a prayer giving perfect direction to frame all other prayers by . and again ; it is a prayer which we may and ought to pray . see baldwines cases of conscience . maresius saith , christ did not onely present us with an idea , but a form of prayer , when to his disciples asking him , teach us to pray , he answered , when ye pray , say , &c. alsted saith , the lords prayer is the breviary of the gospel ; therefore with this form of prayer especially god is to be invocated . mr. ball saith , to refuse this form savoureth of a proud contempt of christs ordinance . ravenella from tertullian tells us , it is that new form of prayer which christ hath determined for the disciples of the new testament . here are champions sufficient ; and yet to these we might call in , if need were , ( and those no forreign forces neither ) the votes of all those national churches , and famous persons , which have both practised and pleaded for , not this form onely , but the use of other forms of far inferiour rank ; and i have not yet heard or seen their arguments or practice disproved by any . the albingenses , waldenses , lutherans generally , the protestants of france , denmarke , swethland , helvetia , both germanies , geneva and franckefort ; wickliff , hus , luther , melanchton , calvine , bucer , phagius , cranmer , latimer , ridley , bradford , hooper , taylor , ( almost an army of martyrs ; ) fox , dr. john reynolds , burges , greenham , baines , hildersham , perkins , preston , ball , sibi , dod , with many others : all which being confessedly the luminaries of their several generations , have given light to the lawfulness , and consent & liking to the use of forms in general , and much more of this in particular . for if forms of prayer have been approved by all these , then questionless this which is the rule and standard of all , ( and is disliked chiefly , if not only , for its being a form ) was approved above all . and if its being a form , or our using it as such , be a fault , both these may be charged on our saviours account , who yet knew no sin , though he used divers forms : and why we should be such professed enemies to what our saviour declared himself so much a friend , ( especially if we consider how much the formes used by him were beneath that which he commanded us ) i fear a satisfactory reason can be scarcely given . nay , when we doe the same thing in other parts of gods worship , why should we disallow our selves in this ? the scriptures which we read are formes ; there are formes of doctrine , and formes of wholesome words , formes of praysing god , and praying unto him in the words of abraham , jacob , moses , deborah , david , solomon , hezekiah , &c. and when we may and ought to bless and praise god in some of these forms , why ought we not also to pray unto god in this ? it seems forms are lawful in our praises , in the administration of both sacraments , in our benedictions , yea and our excommunications too , onely in our prayers they are not so . and is not this greatly to be wondred at , that in our generation men should so much dote upon , and contend for petty forms of discipline , which till of late dayes were never fancied to be either in the scriptures of god , or the practice of his church ; for which notwithstanding the veil of the temple , yea the very bowels of the church , are rent , and christ himself seems to be crucified afresh ; when this form , so positively prescribed in scripture , so universally practised by the church in all ages , is most undeservedly and unworthily exploded ? our saviours own practice was a sufficient warrant for the primitive church to compose and make use of forms of prayer in the publick worship of god ; and that promise of his ( which also implies a precept ) was a firm ground of raising their faith and hope of obtaining a blessing on them : i say unto you , that if two of you shall agree on earth as touching any thing that they shall aske , it shall be done for them , &c. and indeed it will require the serious study , experience , wisedome , and premeditation of more then one disciple , to express the necessities of all the people of god , and suit them to the capacities and affections of them all . and now having already given you a series of the use of forms in the service of god under the old testament , and seeing the use of this prayer is disliked chiefly because it is a form , i am even necessitated to say somewhat of the use of forms also under the new : and , that they that seek a stumbling-block may find none , i shall choose to doe it in the words of pious and approved men , who are above all exception : and such an one in the first place i take mr. calvin to be , who in his epistle to the then protector of england sayes thus ; as for formes of prayer , and ecclesiastical rites , i greatly approve that there be set formes , from which the pastors may not depart in their offices , and whereby provision will be made to assist the simplicity and indiscretion of some ; and the consent of all churches may more visibly appear ; and it will prove a remedy against the desultory levity of some men that still affect innovations : as i have shewed ( saith he ) that the catechisme it self serves for this purpose ; so therefore there ought to be a set form of catechisme , a set form of the administration of the sacraments , and of publick prayer . the worst that mr. calvine said of the english liturgy ( when it was newly purged from the dross of popery ) being importuned by some dissenting english at franckfort to pass his censure upon it , was this , that the things most obvious to exception were tolerabiles ineptiae , trifles that might be tolerated , rather then contended about : and his toleration of the worst implies his approbation of the rest . upon one of these grounds the heathen themselves made use of formes , ( which indeed were grown more universal then the church her self , ) ne fortè aliquid praeposterè dicatur , lest any unfit thing should be spoken , they read their prayers before their sacrifices out of a book . and in truth , as at the building of the temple there was no noise of axes and hammers heard , but all the materials were hewed and formed before hand ; so in the publick service of god we should use all lawful means to secure our selves from those weaknesses , indecencies , and miscarriages , to which we are all subject . marosius tells us , that adstata pietas officia , &c. it is both lawful and expedient in the constant duties of piety , as well private as publick , to use preconceived forms , whereby both the mind and tongue may be guided in the performance : for this ( saith he ) was the constant practice of the church in all ages , and grounded upon most firm testimonies of scripture . next , alsted sayes , that certain formes of prayer have been alwayes used in the church ; and although to pray in a right manner be a gift of the holy ghost , ( tamen formulae precum divinitus praescriptae , &c. ) yet formes of prayer which are by divine prescription are not to be neglected ; as the precepts of living well are not therefore to be despised , because the holy spirit doth work holiness in us . bishop andrewes reproves an imagination against ( orabo spiritu ) praying in the spirit , cor. . . by finding fault with a fit liturgy , which they call stinted prayers ; and giving themselves to imagine prayers at the same instant ; whereby it is plain , they so occupy their minds with devising what to say next , that their spirit is unfruitful , no less then the others understanding : and both the understanding of the mind , and the affection of the spirit , are there necessarily required . and again , st. cyprian saith , it was ever in christs church counted an absurd thing , ventilari precs inconditis vocibus ; the absurdity whereof would better appear , if , seeing under prayers here psalmes and spiritual songs are contained , ( both being parts of invocation ) they would have no stinted psalmes , but conceive their songs too , and so sing them : for in truth there is no more reason for the one then for the other ; but gods church hath ever had , as a form of doctrine , both of faith , in the creed , and of life , in the decalogue ; so of prayer too , which from acts . . the fathers in all ages have called a liturgy , or the service of god. so the reverend bishop . and alsted sayes , eruditio eruditionum est symbolum ; virtus virtutum est decalogus ; litania litaniarum est oratio dominica . i shall close this with that which d. wilkins hath said of this subject ; who after a debate , pro and con , for prayer by form , and without form , concludes , that generally it is both lawful and necessary to prepare our selves , as for the gift in general , so for every particular act of it , by premeditating , if we have leisure for it , both matter , order , and words ; for though it be a gift of the spirit , yet it is not to be expected that it should suddenly be infused into us without any premeditation of our own , no more then the gift of preaching , for which the ablest ministers are bound to prepare themselves with diligence and study ; there being not any ground for a man to expect more immediate supplies from above in the duty of prayer , then in that of preaching . and page . because there will be sometime a necessity that our affections should follow , and be stirred up by our expressions , ( which is especially to be aimed at when we pray in publick , in reference to those that joyn with us , and will very often fall out likewise in our secret devotions ) therefore it is requisite that a man should be alwayes furnished with such premeditated forms as may be most effectual to this end , namely , to excite the affections ; and to this purpose , if those heads which will be alwaies pertinent , and of continual necessity , were comprehended in some set forms , studied with care and diligence , they might perhaps be more serviceable for the stirring up our faith and affections , then they could otherwise be , if they did proceed onely from our own sudden conceptions : and page . such crude notions , and confused matter , as some by their neglect in this kind will vent , doth rather nauseate , and flat the devotion , then excite it : page . there is nothing more unsuitable to the solemnity of this duty , to that reverence which we owe to the divine majesty , then to be speak him in a loose , careless , empty manner . and to that objection from matthew . . take not thought how or what ye shall speake , for it shall be given you in that same houre : he answers ; when men may use the common means , it is a great presumption to depend upon extraordinary helps , such as were there promised to assist them in special services . the son of sirach saith , before thou prayest prepare thy self , and be not as one that tempts the lord : he that rusheth upon this duty without using the common means of fitting himself for it , doth tempt god. of this those are guilty who depend so much upon immediate infusion , as to neglect all previous study . this ( de jure ) concerning the lawfulness and great conveniency of formes . the matter o fact , and the constant use of them in the church hath been sufficiently testified already from those ancient liturgies before named ; many of which , though ( as all protestants grant ) have been lamentably adulterated by the additions and alterations of late sophisters , doe yet retain manifest impressions of antiquity ; so that though it may be disputed concerning them , as about theseus his ship at athens , whether it were the same ship or not , every part almost being changed , yet it was granted , that such a ship there had once been ; even so certain it is , there were liturgies in those primitive times , though we cannot affirm of any one liturgy now commended to us under those apostolical names , that it is compleatly the same as it was of old . rivet indeed reckoneth those liturgies among zizania , or tares which were sowne by the enemy while the husbandmen slept : but certainly the husbandman had sown good seed in those fields , though the enemy tooke the advantage of sowing suddenly after them ; the foundation was good , though ungodly men built hay and stubble on it . st. augustine observed many corruptions in these publick devotions in his time , but yet highly commended the praiers of the church ; utinam tardi corde , &c. i would to god that they who are of a slow heart would so hear our disputes , that they would also consider our prayers , which the church hath alwayes had , and will have unto the worlds end . the magdeburgenses have this observation from st. cyprian , that the rite observed in the publick prayers of the church , was this ; the priest at the beginning of prayer did stir up the people to a devout calling on god , saying , sursum corda , lift up your hearts ; and they answered , we lift them up unto the lord : and they adde , formulas quasdam precationum sine dubio habuerant , they had without doubt certain forms of prayer . origen hath some remains of those ancient forms ; he sayes they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ordained prayers ; to some of which he often alludes , as on jeremy , frequenter in oratione dicimus , &c. we often say in our prayers , grant this o heavenly father , grant us a portion with thy prophets , and the apostles of thy christ. eusebius saith , that constantine had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his army and family , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , studied , premeditated and appointed prayers . the councel of laodicea speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a liturgy of prayer ; and that at the entrance into the church , first the prayer of the catechumeni was said , then that of the penitents , and lastly , that of the faithful . and the councel of carthage ordained thus ; quicunque preces aliunde desumit , &c. whoever did frame any other prayers , should first consult with his more learned brethren . the milevitan councel took care that the prayers of the church , and no others , should be used . then st. basil , though we are bid to pray concinually ( saith he ) yet may we not despise the prayers of the church . and concil . gangren . hath made one canon to this end , ne orationes ecclesiae contemnantur , that the prayers of the church be not contemned . the chief objection against the use of forms of prayer is for ever silenced by doctor preston . the objection is this ; that in stinted prayers the spirit is straitned ; when a man is tied to a form , then he shall have his spirit as it were bounded and limited , that he cannot go beyond that which is prescribed ; and therefore ( say they ) it is reason a man should be left to more liberty , ( as he is in conceived prayer ) and not tied to a strict form . to this i answer , ( saith he ) that even those men that are against this , and that use this reason , they do the same thing dayly in the congregation ; for when another prayes that is a set form to him that hears it ; i say it is a set form ; for put the case that he which is the hearer , and doth attend another praying , suppose that his spirit be more inlarged , it is a straitning of him , he hath no more liberty to go out , he is bound to keep his mind intent upon that which the other prayeth ; and therefore if that were a sufficient reason that a man might not use a set form , because the spirit is straitned , a man should not hear another pray , ( though it be a conceived prayer ) because in that case his spirit is limited ; it may be that the hearer hath a larger heart a great deal then he that speaks and prayes , so that there is a bounding , straitning and limiting of the spirit to him ; and therefore that reason cannot be good . so far that pious doctor . and if his reason be good , it will follow , that the church doth no more quench or limit the spirit , in prescribing a form to the ministers , then they doe quench or limit the spirit in the people , whom they from time to time doe confine unto those forms which they do presently conceive and utter among them . and as the spirit of the people is in this respect subject to the prophets , so the spirit of the prophets divisim , severally , is subject to the prophets conjunctim , joyntly . that which is objected by some against the use of forms , from corinthians . . i will pray with the spirit , &c. is not at all understood by the objectors : calvine sayes , spiritus voce singulare linguarum donum , &c. by the word spirit that extraordinary gift of tongues is to be understood . and beza , on orabo spiritu , ( i. ) saith he , linguâ perogrinâ quam mihi dictat spiritus : i will pray in the spirit is no more then this , i will pray in a strange tongue , as the spirit shall dictate to me ; and so on verse . when thou shalt bless with the spirit ( i. ) in a strange tongue , how shall he , &c. or if this place could possibly be understood of extemporary effusions in prayer , they were extraordinary ones , wherein the spirit dictated words as well as matter ; and such as cannot now be pretended to . but lastly , if by that scripture praying in the spirit excludes forms of prayer , then by verse . singing in the spirit excludes forms of singing ; and so we should bring in extemporarie psalmes too , and then i fear we should transgress that of our apostle , verse . let all things be done decently and in order , according to appointment ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) among you . it is the dutie of every christian to grow in the exercise of his gifts and graces in prayer , to be able on all occasions to lift up holy desires to god ; and he that indeavours not this , may be marked with that character of an hypocrite which eliphaz would have stamped on him , thou restrainest prayer from god , thou keepest thy prayer from growing . so fenner . and they that cannot go to spread their wants in the presence of god without the help of a form , are strangers to a great part of their happiness , which consisteth in a free , filial , and ingenuous communion with god. and i make no question but ministers may and ought on new occasions to adde and alter many petitions , and after long experience and practice in private , may exercise those gifts of prayer which god hath given them , in publick ; but yet if the occasion may be fore-known , if it do not surprize him too suddenly , no question but by study and deliberation he may better comply with it , and excite the peoples affections more then he can in an extemporarie manner : and when in the main , both the matter and method of prayer ( as invocation , confession , supplication , intercession and thanksgiving ) are still the same , there can be , as no sure sign of grace in varying the words , so ) no just cause of rash censure in retaining and using the same ; for since we pray to the same god , in the name of the same mediator , profess our belief in the same truths , feel the same wants , and fear the same evils , inward and outward , ( and all these are in a great measure common to all ) we may as well meditate and prepare in what words , a in what sense , and in what manner we ought to come before the majesty of god , as for what end ; and certainly wholesome words deliberately fitted , ( by one or more judicious and experienced disciples ) to the capacities and understanding of the hearers , are soonest received into their hearts , and have a greater influence upon the affections , to raise them , and lift them up to god in prayer , then any other . but enough of these premisses ; the conclusion is this : if both publick and private forms be lawful and expedient , as both the practice of the church , and the judgement of men famous for learning and piety do assert , surely then there cannot be any fault ( on the account of its being a form ) justly imputed to our lords prayer , or which may justifie the disuse of it . for , let all the arguments that are brought in defence of other forms ( as for singing psalmes , administration of the sacraments , blessing the people ) be all summed up , and each of them may be easily and highly improved for the lawfull use of this form : i shall give you ( for instance ) a view of these arguments that are urged by a reverend and judicious divine for singing psalmes ; and every one may perceive how fitly they may be accommodated to the use of our lords prayer . . if singing of psalmes in davids forms ( in which are many prayers ) be a gospel-ordinance , so is praying unto god in our saviour form . . if there be no reason why our conceived psalmes should thrust out davids psalmes , neither is there any reason why our conceived prayers should thrust out our saviours prayer . . if upon concession that we must sing psalmes , davids psalmes will carrie it ( there being no art or spirit of man that can come near that of david : ) then also upon concession that we must pray , christs prayer will carrie it ; there being no art or spirit of man that can come near that of christ. . if none dare deny but that the levites had the assistance of the spirit , when they praised god in the words of david ; then neither can any denie ( whatever they dare ) but that the disciples of christ may have the assistance of the spirit , when they pray to god in the words of christ ; quâ nulla spiritualior oratio , then which there is no prayer more spiritual ; as tertul. . are davids psalmes to be sung , because they suit with all occasions of the people of god , as well , or better then any songs composed by an ordinarie gift ? for the same reason ought our saviours prayer to be used , it being fitted to the necessities of the people of god in all ages , in all conditions , and for all just desires . and thus every argument for any other form may à fortiori be more strongly applied to this , and all answers to any objections against them will be subservient to this most excellent form . of which , as hooker saith , though men should speak with the tongues of angels , yet words so pleasing to the ears of god as those which the son of god himself hath composed , were not possible for men to frame ; for he that made us live hath also taught us to pray , to the end , that speaking to the father in the sons prescript form , without scholy or gloss of ours , we may be sure that we offer nothing that god will disallow or deny . a prayer which uttered with true devotion and zeal of heart , affordeth to god himself that glory , that aid to the weaker sort , to the most perfect that solid comfort which is unspeakable . a prayer , ( saith dr. espaigne ) dictated by the supreme wisedom of god , that great and eternal mediator , who presents all our prayers to god , and perfectly knowes his fathers mind ; the most compleat prayer that can be made , summing up all lawful requests which can be imagined ; the epitome ; rule and mi rour of all others : a prayer which in its wonderful brevitie includes so great a plentie of matter , as if it would cause a camel to pass through the eye of a needle ; a prayer which contains more matter and mysteries then words ; the most methodical , emphatical and divine that can be found : all the parts cohere with an admirable symmetrie and proportion , all full of torches inlightning each other ; and it is confest by all , that all the wits on earth , and all the angels in heaven , were not able to dictate the like ; tantum series , & res , junctur aque pollet : its body is compos'd with so much art , that christs soul breaths in all and every part . there is not in it ( perhaps ) so large an enumeration of particulars , as to some weak apprehensions may seem necessary , ( nor indeed can all the necessities of particular persons be fully , and to their apprehension , exprest by any minister that hath the best facultie , and takes the most time to do it ; ) but this excellencie is eminently in our lords prayer , that there are both general heads , and significant words , under which an inlarged heart may conceive and present to god all his grievances and necessities , and beg any blessing that concerns life or godliness ; as some of the rabbines say of manna , that it yielded to every man the relish of that daintie which his appetite and palate did most desire and delight in . it is like a well-limm'd picture , that respects all , and yet seemeth intent upon everie one in the roome ; sit pro omnibus christianis , & omnes christiani vicissim illam pro nobis recitant , as alsteed saith . it is made for all christians , and by all christians for each other . it is a dayly miracle whereby our saviour with six petitions supplies all things necessarie for souls and bodies , not for a few thousands , but the whole christian world ; and there remain fragments for the heathen world too . when thou comest to god to present thy prayers in the congregation , the minister ufeth his own words , to express his own conceptions , and confines himself sometime to one or two particular heads of prayer , so as thou maist not meet with any expressions that may signifie thy desires , which therefore may languish , and never ascend up to the throne of grace ; but our lords prayer hath this certain advantage above others , that it is accommodated to all persons , things , times and places , and to all sorts and conditions of people ; capi potest ( as alsteed , ) it may be understood and used of children , and all people ; of those that are sick at home , and busied abroad ; those that are of a slow memorie , or of the quickest invention : there is such an ocean of matter , that the elephant may swim , the most inlarged spirit may expatiate in it , and yet the tender lamb that hath any knowledge of other essential parts of christian religion , may wade through it without either sin or danger . herein ( though we are alone ) we are sure to hold communion , and joyn in consort with the universal church , and to have the united aid of the prayers of all gods people : and what a comfort is it , what an incouragement to pray in faith , when we know all the people of god agree with us , ( and there is a promise to two or three ) to aske the same things , in one and the same effectual prayer ; compassing the throne of grace with many hands and eies , but with one heart and lip , as if they would offer violence to the kingdome of heaven , and take it by force ? and now i beg leave to reason the case briefly with my dissenting brethren , quae tanta fuit causa ? what great cause prevailed with them to neglect so good a practice ? was it any thing intrinsecal and essential to the prayer ? that cannot be ; it is a land that flowes with rivers of pleasure , infinitely beyond those of milk and honey , a paradise wherein everie tree is a tree of life , whose fruits never fade nor fail ; uno avulso non deficit alter aureus . of which , as eloquent and pious mr. herbert in like case : i value this prayer so , that were i to leave all but one , wealth , fame , endowments , vertues , all should go , i and this prayer would together dwell , and quickly gain for each inch lost an ell . let us view this canaan in a map , and we shall find it to be full of all perfections . . the preface ; what term of invocation gives better incouragement then ( father ? ) what works greater reverence then ( heaven ? ) what can raise the soul to a higher plerophorie of of faith , then when christ that made the god of heaven to become our father , bids us also call him ours ? then for the matter and method of all the petitions , which accord like beautie and bands , they are equally admirable : in them we ask , first , that which is the principal end of our being , viz. gods glorie in the first petition ; then the subordinate , our own salvation in the second petition : and thirdly , the things conducing to both ends , either principal , as sanctification , in the third ; or secondary , as sustentation of life in the fourth petition : and lastly , the removing of impediments , all our former sins in the fifth : and all occasions of offending for the present , or the time to come , in the last petition : and so we conclude all in a hymne of praise , which doth no less incourage us to expect , then it doth acknowledge gods power to grant , the things prayed for ; to all which things there is no christian but will say , amen , so be it . thus there is nothing intrinsecal , as to the matter or method , that may make us offended at it ; it must be in the form therefore , or not at all . but first , s. paul cōmends a form of wholesome words , and approves the observation of it : and when our saviour did not onely make it a forme in st. matthew , but use it as such , in st. luke ; and having fitted it for publick devotion , prescribed it to his disciples , it is an invincible argument , that the use of a form , quà talis , is not offensive to god or man ; we may safely follow that lambe whereever he leads us . in the next place therefore they must be some extrinsecal arguments that have perswaded to this omission ; but if it appear ( as i hope it doth ) to be a precept of christ , when we pray , to say , our father , let the motive that prevailed with us be what it will be , it can never excuse us ; for as we may doe no evil that any good may come of it , so neither may we constantly omit any good dutie that is prescribed , on pretence that it may occasion evil . si de veritate scandalum sumatur , melius est ut scandalum oriutur quàm ut verìtas relinquatur , saith gregory . if scandal be taken against any truth , it is better that men should be causelesly offended , then the truth shamefully betrayed . sin gets strength , and takes advantage by the commandements of the law , and sometimes the corruption of mans heart is inraged and heightned by the preaching of the gospel ; yet notwithstanding these and many more offences taken by wicked men , we must preach both the law and the gospel too ; though it prove a stone of stumbling , and a savour of death to some , yet it is the savour of life and salvation unto others . suppose then this form be abused to ill purposes by some , and ( as is said ) occasioneth formalitie in others ; yet they that know it to be their dutie , and have grace to use it better , may not neglect it upon that pretence : certain it is , our good use of it will more benefit them , then their abuse of it can prejudice us ; and we know , as the civilians teach , nulla est obligatio ad illicita , there can be no obligation laid on us to doe what is forbidden , or to leave undone what is required by law , both these being illicita , unlawful . yea , supposing this form had not been prescribed , but left as a thing indifferent to be used or not used pro arbitrio , yet seeing indifferent things do then become necessary , when by the use of them god may have most glory , and his people most benefit , as well by the increase of peace and holiness , as by the prevention of division and wickedness ; i would gladly joyn issue here , and bring it to a fair trial and determination with any sober man , whether the using or not using the lords prayer as a forme be most conducible to these ends . and should we give it but lidford law , and sit in judgement after execution , to hear the indictment and evidences produced against it ; and after the general neglect of it , i should aske the same question as the governour did in behalf of its maker , what evil hath it done ? and upon hearing , no evil , but a great good hath appeared in the use of it ; and contrary , no good , but a great deal of evil , by the omission ; and after this the multitude should continue and heighten their clamours against it , and those who have been chiefly faulty herein should instead of washing their hands , or acknowledging that they have sinned in denying this most excellent useful prayer , say still , the guilt be upon us and upon our children ; there is just ground of suspition given that they have not that christian prudence , and pious affection to the things of christ , as they ought to have that profess themselves his disciples . and now if ( as i have heard since i first thought on this subject ) any mans blood and passion , shall be troubled by the view of these considerations ( as natural concupiscence is often excited by the law , which seeks to restrain it ) so as that they do sound a trumpet , and bid defiance , and make parties against such as in obedience to an apparent command of christ shall continue or reassume this practice , let them know that they do not deal with others ( whose consciences may be as tender as their own , ) as they themselves would be dealt with ; and it will but little extenuate their sin that do oppose the practice of any ordinance of jesus christ , though they should be perswaded that therein they doe god good service ; and as surely as it was piously , and in obedience to our saviours in junction practised by the people of god in former ages , so it cannot be omitted , much less opposed , by any among us , without great suspition of pride and disobedience : but this by way of caution ; i go on to argue the case in hand . and in the next place , it is a thing impossible for any rational man to conceive , that when our saviour bid his disciples , when they pray , to say , our father , &c. that it should be his sense and intent , that we ought not to say so , or that we should doe amiss in so doing . had there been any danger in using of it , our saviour , who foresaw all possible inconveniences and offences , and bid us especially to pray that we might not be led into temptation , would not have brought us to a precipice , or , as satan carried him upon a pinacle of the temple , from whence we might the more easily and irrecoverably fall , having a scriptum est to cast us head-long into that ( supposed ) offence of saying as he taught us ; for most certain it is that upon these very words of our saviour , thus pray ye , and when ye pray , say , the church of christ in all ages hath been induced to use the very words of this prayer in all their solemn devotions ; & if they have offended in so doing , or if the inconveniences which have followed the practice be chargeable upon it as proper effects of it , let those that so judge consider , whether they do not make our saviour an accessarie , if not a principal , in all those offences ; and it is more safe to be reputed an offender with him , then innocent in any society that separates from him . but it will be objected , that our saviour commanded this prayer , as a plat-form , to frame our prayers like unto it in matter and method onely , and not at all in the use of the same words . that our saviour should make it a form , and so use it more then once , and yet intend it only for a plat-form , is wondrously strange ; and why we who use to hear the prayers and praises of holy men in their several forms and expressions as well as matter , may not as innocently and devoutly use this of our saviour , is a very rare and abstruse speculation . the creed , the rule of faith , must not be varied in words by any private person , nor the decalogue the rule of works ; yet this , which is not onely a rule , but a most perfect form of prayer , must not be used in the prescribed words . suppose a minister should frame his whole publick prayer of scripture-forms and expressions , ( such as we have fitted to all occasions ) no doubt but such a prayer , though it consisted of forms , would be of excellent use and efficacy ; and why the summing up of that prayer or rather the consummating of it in our lords prayer , should be accounted less useful and effectual , no impartial eye can discern ; seeing , as the matter of this would be more comprehensive , so the architecture and composure of it is far beyond the contrivance of any humane inventions ; and if our care to study the scriptures , and out of them to chuse acceptable words and phrases for the composition of our prayers , then surely our fixing upon this most wholesome form of words , deserves yet a greater commendation , and ( necessitate medii as well as praecepti ) becomes necessary , as being most fit to affect the understanding , and thereby to stir up the affections , by the quickness , plainness , significancie and fulness of it . suppose our saviour instead of this form had set down only the heads of prayer , as thus ; when ye pray , observe these rules ; first , invocate god as your heavenly father , and pray that he would dispose of you , and all things , to the glory of his name and holy attributes : then for the inlargement and consummation of his kingdome , grace and glory , &c. and having so done , a christian disciple should have done by our saviours directorie as some have done by the assemblie's , turn the heads and matter of prayer with little alteration into a form , which form would have been like this of our lords prayer ; doubtless that prayer would have been very pious and acceptable ; and seeing it was our saviours good pleasure to save us that labour , and to compose those heads more summarily and significantly then we can do , i wonder why the same words ought not to be used by us . if it be required that in all our prayers we should have this pattern for matter in our minds , why should we not sometimes have the same form of words in our mouths ? it is hard measure to make a man an offender for such words as these ; our prayers which are then onely acceptable when presented in our saviours name , do not ipso facto become void when presented in his words : that rule which gives rectitude to another is it self most right and perfect to all uses and purposes : if on sudden emergencies we may use some briefer forms of prayer without a precept , why on more solemn occasions may we not use this most exquisite form , which is so positively injoyned ? every prayer , by whomsoever indited , is acceptable to god , when presented in faith , though read out of a book , or repeated by memory , ( other essential properties of prayer being joyned ) why not this then , which is put into our mouths by him who gave us a right to ask , as well as instructions how to ask aright ? that holy spirit which helpeth our infirmities , and assists our weak devotions , even in sighs and grones , did and will doubtless abound in every petition of this prayer , when offered from a penitent heart ; that dove loves such olive-branches . i have heard and read , that wicked spirits have been conjured and dispossessed by an impious perverting and abuse of this prayer ; but that the good spirit of god , who indited it for use , should abandon it when used by humble and faithful christians , is a degree of blasphemy to think . and upon what account we protestants shall be able to justifie our quarrel against the papists for leaving out the doxology , when at once we casheer the whole prayer , will be hard to find . beza saith , it is vera omnium christianarum precum summa ac formula . annot. in matth. let us therefore ( dear brethren ) whom god hath made his more publick servants , as gladly and readily continue and reassume the practice of this long-neglected duty , as the people did the feast of tabernacles , which they celebrated with very great gladness , after it had been omitted for some hundreds of years . i can only pray and hope , that every publick minister will bring the spices and flames of his devotion , that he may help to raise this phoenix out of her ashes ; or at least that everie one whose judgement and conscience is convinced that 't is his dutie to use it , will not be withheld from the exercise of it by any shame or fear whatever : it is no shame to rectifie an error , but to persevere in it ; and fear and shame where there is no sin , but contrarily a manifest dutie incumbent on us , are but bugbears to affright children and cowards , and should not at all move any good souldier of jesus christ from his station ; or if any such thing might befall us , yet the great dishonour that hath redounded to our nation , and the church of christ among us , through the neglect of this dutie , should to a publick person , and will , if he have a publick spirit too , render all personal reflections inconsiderable . we have not been afraid or ashamed to plead for and practice some forms of which there is not so clear a warrant in scripture as for this ( although they are lawful and necessary in their kind ) onely this , like the wounded person , is past by without any commiseration from priest or levite ; although we cannot practice any of them in so much faith as this : for , god having commended his son to us , saying , this is my beloved son , hear him , how confidently may we recommend our prayers back unto him , and say , lord thus thy beloved son hath taught us to pray , hear thou us in his name and words ? besides , it may be considered , whether this prayer may not as well be left out in our catechismes for the instruction of youth , ( and if this , then the creed , and the commandements too , and so we should reduce our selves to that which some would have ( i. ) no catechisme at all , for fear of forms ) as well as from our prayers in the congregation ; for even among the elder people are some children in knowledge , who need to be taught again the first principles of christian religion , and who indeed are uncapable of higher attainments , unless such a soundation be laid ; and if these things should be disused , experience may assure us that some would slight them , and others forget them , and a great part of our people be willingly ignorant of the true sense and meaning , as well as of the letter of them ; and ( which is also a sad truth ) cast off the very form of godliness , as well as the form of prayer : all which mischiefs , seeing the frequent use and occasional interpretation of these fundamentals of our religion may in all probability , through the blessing of god , prevent for the future , we are in duty obliged to the use of them . and if those masters of families which wholly neglect the duty of prayer , and so have not the appearance of christianity among them , ( the heathen and the families that call not on gods name being both alike ) would begin that duty with this form , and some other joyned to it , and having learned themselves the true meaning of each petition , ( the prime and literal sense whereof would be easily found ) would teach it to their families , i doubt not , but as hereby they would give an evidence of their being christians , so they might certainly obtain the blessing of god for themselves and families ; and who knows whether the wisedom of god did not abbreviate the doctrine and form of prayer , and make it so plain and easie , for this end among others , to render them inexcusable who should omit this duty when it would cost them so little labour , study or time , the words being so few and plain , so nigh them , even in their mouths ? oratirnem ( saith lyra ) brevibus verbis composuit , ut sit nobis siducia citò annuendi quod breviter vult rogari ; our saviour composed this prayer in few words , that we might believe to receive speedily what he commands us to aske briefly : and mr. calvine to the same purpose ; the onely sonne of god hath put words into our mouths which may clear our minds from all doubting . it was convenient ( saith aquinas ) to the consummation of our hope , that a form of prayer should be delivered by christ , wherein he shewes what things we may hope for from him , by what he hath willed us to aske of him . it is doubtless a commendable office to instruct both our churches and families , as christ did instruct his , yea , and to inculcate the same lesson again and again , as christ did , untill they be perfectly acquainted with it . not that i would have any the most private christian to set up his rest here , or in any other forms ; but my desire is , that such as have not yet gone so far , would begin with this , as a step and help , yea as a pillar and foundation of their devotions ; and whatever progress they make , they will see so much imperfection in this , ( if they be humble christians ) that ( as they say of apelles , when with great care and skill he drew the picture of campaspe , he fell in love with the original ) they will imbrace and reverence this prayer the more as long as they live . remember therefore that christ hath injoyned the use of this prayer ; whose injunction , as it makes it our duty , so it will be our discharge ; and the practice of learned and pious christians will be our incouragement : and if any contentious spirit shall withdraw his neck from this gentle and easie yoke that is imposed by the precept of christ , and so kick against both , i will onely say as the apostle doth , we have no such custome , neither the churches of god. if all this will not move , i beseech my brethren sadly to reflect on the manifold inconveniences and mischiefs that have followed upon the neglect of observing the matter and form of this prayer ; for of both these omissions our age is generally guiltie , and it is a rare thing to finde any that neglects the form to comply duly with the matter and method of it ; and then they doe undoubtedly offend , when they neither say , this , nor thus , as christ did command them . do not some men forget the publicans confession , and onely satisfie themselves with the pharisees congratulation ? are not those faults grown rise and common , against which our saviour prescribed this prayer as a remedy ? is it not true which the poet observed of old , nocitura petuntur , some things have been desired that have been for the matter unlawful , and for the manner of asking sinful ? one thinks this prayer a mean contemprible thing , unfit to be taught their children ; another speaks it out , that there is more devotion in a verse or two of davids psalmes , then in all our lords prayer . it is agreeable to the nature of publick prayer , that whatsoever news or occurrences , opinion or interest , passion or prejudice , whatever design or debate , publick or private , men do espouse , should be made the subject of publick prayer ; and so the people have many times stones given them instead of bread . and whereas it is said , that the use of this and other forms hath a direct tendency to spiritual laziness and formalitie in prayer ; i can onely wish that the prayers of those that despise this were secured from the temptations of speaking rashly and unadvisedly with their lips , of priding themselves in the ostentation of parts and gifts , to the raising of invincible prejudice in the hearts of the people against such as have not the like faculties , and causing them to have some mens persons in admiration , as if invention , and the apt cadencie of words , and confident elocution , were the principal parts of christian oratory ; whereas it is undeniable , that men of unsanctified spirits may in these exercises exceed the soundest christians ; as the rabbines say achitophel did , who had three new prayers for every day ; and our late writers affirm of hacket , who in the dayes of queen elizabeth died a blasphemer , yet could perform this exercise to the admiration of his hearers . alas ! how many disorderly and impertinent prayers have been publickly delivered ! what a monstrous excess in some , and a like defect of the essential parts of prayer in others ! no marks of our saviours rule , either in matter , method or form , as if we had found out some new north-west passage to the throne of grace , which the wisedome of our great pilot did not discover : against such prayers as these good christians may safely oppose that form of plato , deus rex optime , bona quaeque nobis voventibus & non vo ventibus tribue ; mala autem etiam poscentibus abesse jube . o god our great king , grant us all good things , whether we aske them or not , and command evil things to be kept from us , though we desire them never so earnestly . these things remember me of esops fables ; of a river that railed against the fountain , as being sluggish and immoveable , and had not a fish in it , whereas her streams did abound with variety of fish , and did incessantly pass by the fruitful vallies , making musick as they went : whereat the fountain was displeased , and restrained his waters , and so the streams dried up , the fishe ; perished , and all the pleasant murmurs ceased . i speak not this any wayes to reproch the holy prayers of those ancient and experienced saints of god , who by his blessing upon their daily industrie , and constant exercises of devotion , have attained a more excellent way : for which gifts and graces as i do from my soul bless god , and account them the horsemen and chariots of our israel ; so it is also the desire of my heart to be remembred of them in all their addresses to the throne of grace : but onely to express the just regret of my soul for the many miscarriages of rash and inconsiderate persons , discovered in publick devotions , which , through the defect of necessary matter , and the redundancy of impertinencies , and for the great disorder and want of method , having no imaginable resemblance with our saviours form , we may name ichabod , where is the glory ? against all these real , or but possible evils , did we lay the line and rule of our lords prayer to our devotions , and apply it to each part , componens manibusque manus atque oribus ora , as the prophet elisha put his mouth upon the dead childs mouth , his eyes upon the childs eyes , &c. we might perceive new life and spirit to inspire them , to the comfort of all that hear them . to such therefore especially as are conscious to themselves that they have been often surprized to speak rashly and impertinently in the congregation ; to such as in mr. calvines phrase are guilty of desultorie levity , and are tempted to ostentation and vain glory , i earnestly recommend this remedy , that they would better observe the matter and method of christs prayer , and study more to conform their own thereunto ; and for fear of failing in this , would they devoutly use the very form too , as christ hath injoyned them , it would prove an excellent remedy against the above named evils ; and surely , when neither in matter nor form we express any care to resemble this architype , we do as much as in us lieth make void this injunction of our saviour . again , this mischief hath been the product of disusing this prayer , that some ( whom we should judge more sober and knowing christians by their profession ) if they hear a minister summe up his devotions in it , ( though he be a person of excellent parts and pietie ) they presently conceive a prejudice against him , as being a man of a carnal , formal temper , and of a different perswasion from themselves ; and so deprive themselves of that spiritual comfort and edification which otherwise they might receive by his ministery : yea , it hath been known , that on the very repetition of this prayer , some have immediately withdrawn themselves from the ordinances of god , and so forsaken their own mercies ; for whom my hearts desire is , that they may have time and hearts in humilitie and faith to say this prayer , once at least , before they die ; and god forbid that i should ceas to pray for them in another form of our saviour , father forgive them , they know not what they do . if for thirtie or fortie years since , or any age of the church beyond that home to our saviours time , it should have been adjudged scandalous to use the lords prayer , the creed , or the commandements , or any should have made it the mark of a faithful disciple to omit these things , the present church would doubtles have branded the authors of that opinion for arch-hereticks ; and yet not this opinion onely , but the practice too , hath like a gangrene so spread it self over the face of the land , and the hearts of the people , that those ministers are generally excluded from the number of christs faithful and able disciples who devoutly repeat these things : and if this maladie only were cured , i shall account this labour happily bestowed . but beside this , some sober men , whose judgements and practices have been for the use of this prayer as a form , being called to pray in congregations of a contrarie perswasion , to avoid the charybdis of giving a groundless offence , have run on the scylla of disobeying christ , and swerving from their own principles , as if they were ashamed of christ and of his words in an adulterous generation : and who knowes whether for our wilful neglect of this one , many among us have not been justly deprived of other of gods ordinances , and given up to contempt of them ? but there are yet sadder effects then these ; the disuse of it by some hath been improved to a contempt of it in others , in so much that they whose dutie it was to have blessed god for it , ( as for a jacobs ladder to lift them nearer heaven ) have degenerated so far from christianitie , as to thank god they have forgotten it , and to abhor the teaching of it to their children , as if it were some unluckie spell or charm ; yea , ( and what is enough to make us all tremble ) have quaked at the repetition of it . these are sad considerations , and cannot be denied to be for the most part the proper effects of omitting this prayer ; and , as ever we hope to have them cease , we should joyn with one consent to remove the cause , and renew our first love to this ordinance , bring back again with joy and gladness this ark to the house of god , and prove if he will not open the windows of heaven , and pour down his blessings upon us . to such as have conscienciously continued the use of this prayer , i say as the angel did to the church of philadelphia , hold thou that fast which thou hast , let no man take thy crown ; it hath not been , nor ever will it be , a barren or fruitless prayer , unless want of faith and true devotion in us do hinder its efficacie . take heed of a hastie perfunctorie posting of it over , as if the words were too hot for our mouths , whereby we may cause our good to be evil spoken of : let it be uttered with deliberation and servencie in faith , and an actual apprehension of those mercies which we want and chieflie desire under each petition , that both our own and our peoples judgements and affections may accompanie it . and on all occasions open this box of precious ointment , or in a plain and familiar exposition of the chief parts of it unto the people ; that the spices thereof may send forth their smell , even a sweet savour of reconciliation and acceptation with god , a savour of pietie , charitie , and life unto the people ; cautionate them against formalitie and lio-labour onelie in this prayer , which , as the flie which solomon speaks of , will cause the whole composition to corrupt . the drawing nigh unto god with the lips , ( though in this most excellent prayer ) while the heart is far from him , will turn this sacrifice of god into an offering of fools ; and therefore instruct them how every desire of theirs may , and all their present wants and requests ought to be referred to , and expressed in one of these petitions ; the diligent reader may see what reverend mr. ball hath written to this purpose : and let none thinke it enough to use it as a form onely , but let him study to conform all his more solemn devotions to the matter and method of it ; and so we shall be sure to observe our saviours injunction , and obtain his blessing . it remains onely now that we wipe off those objections that stick on this practice , which although as so many vipers on saint pauls hand , coming out of the fire which contentious spirits have kindled , may seem to argue its guiltiness of divers accusations , yet after that we have had the patience to look on them awhile , we shall see them fall off of their own accord , and the sight thereof i hope will cause the objectors to change their minds . the first objection is this ; the form related by st. matthew doth differ from that in st. luke ; as in the fourth petition , what st. matthew expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , day by day , st. luke renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , day by day ; and in the fifth petition for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in st. matthew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in st. luke , our debts , our trespasses ; which varietie of readings argueth that it was not intended for a form of words to be precisely so used . it is more then probable that our saviour did deliver it both times in the same words ; they that hold it was but once delivered must of necessitie acknowledge it ; but our saviour using the same syriack dialect , which the apostles afterward expressed in greek , as their own style guided them , it is almost impossible to think how they should accord better , considering , that although the holy ghost did assist them in calling things to their remembrance , and dictating divine truths to them , yet did not , as is reported of the seventie interpreters , suggest each word and syllable , but left both the apostles and prophets free to use their own expressions ; from whence it is that this josephs coat hath such divers colours , i mean that there are such different styles of the holy pen-men . . there is not a better harmonie in any one passage delivered by any of the evangelists then in this ; and the difference that is in them is very inconsiderable , being in shew only , and not in sense . . st. augustine resolves the greatest of these doubts in a question , quid est debitum nisi peccatum ? what is our debt but our sin ? a sinner in hebrew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but more frequently in the syriack language , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to denote any that is obnoxious to debt , or guilt and punishment ; and in this sense the chaldee paraphrase useth the word four times in solomons prayer ; forgive the debts of thy people israel ; and the syriak in psalm . . read thus ; blessed is the man that hath not stood in the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of debtors ; this was in the syriak language the common name for sinners , and then no wonder if st. luke knowing the import of the word , and being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , best skilled in the greek language , did very significantly render that word , sins , which st. matthew more literally renders debts ; and st. luke presently expounds himself to deliver the same thing with st. matthew ; for having said , and forgive us our trespasses , he adds , as we forgive them that are indebted unto us ; and grotius saith , that st. lukes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but an exposition of what st. matthew meant by debts : and beza makes the other two words of one signification ; idem declarabit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , atque apud matthaeum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that i , as much as we shall need this day ; and so the vulgate reads hodiè , this day , in both places . the varietie of expressions doth onely help to understand the true sense and meaning of our saviour the better , as several translations doe to the understanding of the original ; and in respect of the language wherein our saviour delivered this prayer the greeke is but a translation . but i foresee that this objection may be much improved , by what hath been said by some men of great reputation and learning concerning the vast difference of these forms in st. matthew and st. luke , not in words onely , but in sense , and some essential parts of it ; for in the vulgate latine these things are omitted , noster qui es in coelis , the whole third petition , thy will be done , &c. and deliver us from evil ; all this in saint lukes relation is wanting : and they with some others doe think , that the whole doxologie in saint matthew was surreptitious , and not of the text : but of this anon . of the particulars left out by st. luke beza saith this ; haec non legic vetus interpres , &c. these things an ancient interpreter doth not read , ( he means the vulgate ; ) and it appears out of augustine to laurentius , that the latine exemplars had onely five petitions in this prayer , the third being omitted , and the latter part of the sixth , which were afterward supplied out of matthew ; which that it was done olim , long agoe , appears not onely by the greek copies , but also by the syriack translation . so beza ; and after him grotius to the like purpose : omnino oredibile est , &c. it is very credible that the particulars omitted in lukes copie were added out of the greek of matthew ; his reason also the same , cùm non extet in latinis antiquis illud , because it is not in the ancient latines : now this is the force of the objection . if our saviour had intended these words for a form of prayer , he would not have made so great a difference , not in terms onely , but in some of its chief and essential parts ; which difference doth evince , that it was not our saviours will to tie us precisely to the words . to this i answer , first , that on this supposition of defectiveness , as it is not a form , so neither may it be admitted as a perfect rule or platform , seeing some necessarie things are left out ; and so we should make void the injunction of christ to both purposes . secondly , the difference of these forms is in our translations ( which agree with the most ancient and best greek copies ) inconsiderable , being , as you have heard in the answer to the former objection , in shew only , not at all in sense ; and i remember that i am to deal now with protestants , who do own the translation now in use , and by consequence the copies from which it was translated as most authentique . and i beseech them to consider what an unhansome reflection is hereby made , not on our translators only , but on all the reformers , as if they wanted judgement and discretion to choose , or integritie to make use of the best copies ; in imitando non optimum proponere , is no wise mans part . but thirdly , i doubt not but that it will appear , that the most and best greek copies have these particulars originally , and consequently our translations are good and authentique . and first , all that grotius saith , is , graeci quidam codices omittunt : some greek copies ( but not many ) do omit the third petition . two things therefore i will inquire ; first , the number of those greek copies that retain these particulars : secondly , their qualitie and authoritie , which in all probability are most authentique , either the copies which omit , or those which retain them . . for the number , it will be easily granted that there are more with us then against us ; for ( in my observation ) these parts are omitted only in these : . that of bezn , given to the universitie of cambridge . . in that second copie of henry stephens , where yet , the word amen is added . . in that of march. velesius , there wanteth only the first particular , viz. our — which art in heaven . . in that of magdalene colledge in oxford , wants only , which art in heaven . so that by the way , it is worth observation , that like false witnesses , neither of these defective copies do agree among themselves , or with the vulgate latine , that of beza onely excepted ; now there are three or four copies to one that retain these parts , and they are agreeable to each other , as learned chemnitius observes ; we follow the greek copies ( saith he ) in which there is no difference as to the sense in either form , onely two words are changed , but of a like signification : and therefore he expounds the forms jointly , p. . and there adds , the greek copies doe relate the whole prayer in luke , after the same manner as in matthew , except onely the doxology . then for the latine translations , ( though the vulgate have it not ) yet some in st. augustines time had it , for in cap. . de verbis domini , he reciteth the whole prayer out of st. luke , as out of saint matthew , and it seems such copies were of use and authoritie in those dayes , for st. ambrose relates it in like manner ; from whence , saith chemnitius , it may be gathered that the latine copies did differ in augustines time , some reading this prayer in st. luke , as the greek copies doe whole and intire . besides , lucas brug . numbers eight latine manuscripts wherein the third petition is retained in st. luke ; where he adds , that it agrees to the greek text of the kings bible , and to the syriack translation of the same ; and of the other particulars , qui es in coelis , and libera nos à malo , he saith some latine exemplars have them . now here that i may give more full satisfaction , and because the consequence of what i shall say may resolve another scruple concerning the doxologie , i shall briefly discuss these four things : . the authoritie of the greeke copies above others . . which of the greeke copies are most authentick . . in what ancient beza's greeke copie is to he had . . what is the rise and authoritie of the vulgate latine . first , the authority of the greek copies is acknowledged even by the papists themselves , when they are serious , to be apostolical . bellarmine saith , constat n. t. graece scriptum esse ab apostolis vel evangelistis quorum nomina titulis praefiguntur ; it is manifest that the new testament written in greek by the apostles or evangelists , were theirs whose names are prefixed to the titles ; and it cannot be doubted ( saith he ) that the apostolical editions are of highest authoty , unless it could be proved that they were corrupted , of which i have reason to think the same as of the hebrew copies , viz. that neither they nor the greek are generally corrupted ; and this ( saith he ) may be easily demonstrated ; for there never wanted gatholickes which did discover the indeavours of those hereticks that sought to corrupt them , and did not permit those sacred scriptures to be depraved . thus he ; wherein he speaks as much like a protestant as those that make the objection : and indeed when we hear the complaints of the greeke fathers in those primitive times , sounding loud against those bold and busie hereticks , as ireneus against marcion , origen , chrysostom , eusebius , epiphanius , theodoret , &c. against the arians , macedonians , manichees , valentinians , nestorians and others , they shewed themselves careful and faithful shepherds , in watching and withstanding those morning-wolves . bellarmine notes , that ambrose did so by the arians , who from john th . took away spiritus est deus , ( for so the vulgate read it ) which all the greeke books have ( saith he . ) so that although those vermine did impair some of those books , yet seeing the fathers of the church did hunt them out of their lurking places , and observed all their haunts , and through gods providence , by their care did prevail to preserve the greater number of those books pure and intire , which were so owned and received by the common consent and practice of the church , i know not what any adversarie can say against the authoritie of them . take these instances of the watchfulness of those ancients ; origen noteth that those hereticks took away that in rom. . . ei qui potens est , &c. which ( saith he ) was in other copies that had , not suffered by them . theodoret speaking of tatian , saith , ego inveni plusquam ducentos hujusmodi libros , i found more then two hundred depraved books , which were had in honour in our churches , which when i had gathered , i caused them to be laid aside , and in their stead i placed the four evangelists ; for , as he saith , this tatian had composed a gospel which he called the gospel by four , leaving out the genealogies , and whatever doth prove that christ descended from david according to the flesh ; which gospel not only those of his sect did use , but such also who following the doctrine of the apostles did not discern the fraud , but in simplicitie made use of it as a compendium of all the gospels . dionysius bishop of corinth observed such endeavours , dominicas scripturas nonnulli corrumpere sunt cornati , of many that would corrupt the holy scriptures . and in truth whatever the papists say in the heat of dispure , yet in cold blood they all prefer the greek copies : so brugensis ; sic esse legendum graeca clamant , thus the greeke exemplars vote it . the divines at lovaine . ita in graecis exemplaribus legi : and by the greek they do frequently correct their latine copies ; so maldonat on matthew . . where the latine read , qui amant , the greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for they love , in this place ; i judge ( saith he ) that our copies ought to be corrected rather then the greek ; so stapleton : where the latine read , sanguis qui pro nobis fundetur ; ( i. ) the blood that shall be poured out for us , the greek reads in the present tense , the blood that is poured out : these words ( saith he ) are to be read in the present tense according to all the evangelists in the greek text . so faber on john . . the latine read , qui ante me factus fuit ; ( i. ) who was made before me ; the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is only fuit , was before me ; unhappy arius would admit no other exposition , ( saith he ) that he might belch out his madness against us , and confute us by an interpreter , which he could not do by the truth . bellarmine himself saith , the fathers doe teach every where , that we must have recourse to the greek and hebrew fountains ; vega , ribera , vives , costa , and others , do acknowledge the same ; and whereas some of them have sifted the greek books , to discover corruptions in them , chamier , glassius and others , have sufficiently vindicated them . secondly , the constant interpretations of the text by the greek fathers ( with whom many of the latine do agree ) according as it is in the greek copies , is an argument that they are preserved pure , and entire ; for seeing these sacred books were written originally in greek , it was more facile for the fathers of that church to find ( which doubtless they did seek ) the best copies , then for any others . and secondly , supposing they had greater helps to find , and obtain , we cannot in charitie deny them care and integritie to preserve them intire from all corruption , addition , or detraction ; for they were not ignorant of that curse , revel . . . neither ( as in fact it appeareth ) were they wanting in this dutie . thirdly , the greek churches which then owned these copies were of a far greater number and extent then the latine were ; the church of asia , and palestine , the greeks in egypt , and europe , with whom the syrians also joyned . to which add fourthly , the providence of god , who would not permit the fountain of holiness and truth to be depraved ; which providence , as it did appear in preserving those oracles of god that were committed to the jewes , so doubtless it hath , and will appear in the preservation of the mysteries of our salvation in the new testament to the end of the world ; for i know not any promise , or priviledge that the jewes had in this respect above christians : and seeing god doth require on our parts that we should captivate our reason and understandings to the doctrines and truths therein revealed , it is but reasonable to think , that god will certainly preserve them in their integritie and puritie . and if the jewes , who have been professed enemies to christ and christian religion ever since they had a being , have been so wonderfully withheld from corrupting the scriptures of the old testament , in those things that concern our saviour , his nature , person , and offices , which they have alway had more then a good will , but never power to do , how can it be supposed that the greek books of the new testament , which have alway bin in the custodie , and under the care of most of the churches of god , who in all ages have had men of great abilitie , sidelitie , and vigilancie to preserve them , should be corrupted ? and thus we pass on in the second place , to enquire , that seeing there are many greek copies some of which do hugely differ from others , yet all of them pretend to antiquity , and purity , which of these are the most authentique ; and in this also we shall be directed by those that are the greatest enemies to them . sextus senensis thus ; dicimus eum gracum codicem qui nunc in ecclesia legitur , &c. we affirm this greek book which is now used in the church to be the very same which the greek church had in the times of hierome , and long before , even to the dayes of the apostles , which is true , sincere , and faithful , not polluted by any falsitie , as the continual reading of all the greek fathers doth plainly shew ; for dionysius , justine , irenaeus , melito , origen , affricanus , apollinarius , athanasius , eusebius , basil , chrysostome , theophylact , and other fathers before and after the time of hierome , doe use one and the same text of scripture . now that all these should be so deluded , as not to know the corrupt copies from the true , and by their inanimadvertency purchase a curse to themselves , and intail it on their posteritie , no rational man can think , if he consider how near they were to the apostles dayes , what abilities they had , and what courage for the cause of christ ( besides the tradition of the church , which is an argument against the papists ) and the actings of divine providence to the contrary . and saint hierome tells us , it was the practice of the church in his time , in n. t. si quando apud latinos quaestio oritur , &c. if any controversie doe arise among the latines concerning the new testament , and there be variety in the latine copies , we presently flie to the greek fountains ; and although some greek copies did anciently differ , as possibly they might within a few centuries of years , yet the difference being but in words and letters rather then sense , and the church still retaining those which did agree , with one consent and common practice , there cannot be a more probable argument of their authority and perfection . besides , seeing those ancient greek copies , which by the primitive church have been delivered to us , do keep the same analogy of faith and truth among themselves , it is an argument they were not corrupted by those hereticks whose malice aimed at the most precious truths . but when any particular greek copy goes against the generally approved ones , and is faulty in any of the more important truths , that copy may be suspected as spurious or corrupted : thus the corruption of the arian copies discovered it self in corrupting those places that did in christo hominem à deo separare , separate the divinity from the humanity of christ , as jo. . . jo. . . our third inquiry is concerning the authoritie of those greek copies , especially that of beza , which differ from the rest : brugensis saith of his second copy , which hath some difference from others , latinae editioni contra alia omnia consonat , &c. that it agrees with the latine edition against all others , and sometime with its grand errors , and was almost wholly conformed to the latine . so erasmus of the greek copy in the vatican ; exemplum illud ante paucos annos confectum esse tempore concilii florentini , cùm facta est concordia latinae ecclesiae cum graecâ ; this copy was made not many years since , in the time of the florentine councel , when there was a peace made between the latine and greek churches . then for beza's copy ; mr. gregory tells us , that it was the opinion of those two learned bishops , armagh and worcester , that it had been corrupted by the hereticks ; and that which he intimates concerning its faultiness in the genealogie , is an argument of it . but it may suffice to give you his own judgement concerning that copy , as he delivers it in his epistle to the universitie of cambridge , to whom he presented it : quatuor evangeliorum , & actorum apostolorum graeco-latinum exemplar , ex sancti irenaei caenobio lugdunensi , ante aliquot annos nactus , inutile quidem illud , & neque satis emendatè ab initio ubique descriptum , neque ita ut oportuit habitum , ( sicut ex paginis quibusdam diverso charactere insertis , & indocti cujuspiam coligeri barbaris alibi adscriptis notis , apparet ) vestrae potissimùm academiae , ut inter verè christianas vetustissimae , plurimisque nominibus celeberrimae , dicandum existimavi , reverendi domini & patres , in cujus sacrario tantum hoc venerandae ( nisi forte fallor ) vetustatis monumentum collocetur ; etsi nulli verò melius quam vos ipsi quae sit huic exemplari fides aestimarint , hac de re tamen vos admonendos duxi , tantam à me , in lucae praesentìm evangelio , repertam esse inter hunc codicem & caeteros quantum vis veteres discrepantiam , ut vitandae quorundam offensioni , asservandum potiùs quàm publicandum existimem , in hac tamen non sententiarum , sed vocum diversitate , nihil profecto comperi unde suspicari potuerim à veteribus illis haereticis fuisse depravatum ; imo multa mihi videor deprehendisse observatione digna , quaedam etiam sic à recepta scriptura discrepantia , ut ramen cum veterum quorundam , & graecorum & latinorum patrum scriptis consentiant ; non pauca denique , quibus vetusta latina editio corroboratur : quae omnia , pro ingenii mei modulo , inter se comparata , & cum syrâ & arabicâ editione collata , in majores meas annotationes à me nuper emendatas , & brevi ( deo favente ) prodituras , congessi , &c. this copy was found at lions in france , during the civil wars there , in the year . of whole antiquity the chief mark that beza gives , is , that it hath barbarous notes affixed to it ; whereas the grecians have been more barbarous in these later centuries then in the former : nor doth he say much for the authority of it . for first , he saith it differs from other ancient copies , especially in saint lukes gospel , so much , as that for fear of giving offence he thought it fitter to conceale then publish it : and secondly , that some things in it differed from the received scripture , but so as it agreed with the writings of greeke and latine fathers : thirdly , that it did in many things confirm the old latine edition . and this last , i take it , is no great argument of its authority or purity . solomon glassius suspects that it was corrected by the latine ; for , as brugensis had said of his second copy , that it was so conformed ; quidni de antiquis beza codicibus , si qui fuerant , asseri possit ? the same ( saith glassius ) may be affirmed of beza's . and surely were not our scriptures a more sure word then either the writings of greeke and latine fathers ( i speak without any disparagement of them ; ) or if we had not a more pure and perfect copy of the scriptures then the vulgate latine , we should not build on so sure a foundation , as now by the mercy of god we do . besides , beza's copy differs from all others , as in many things throughout , and especially in saint luke , so even in this prayer , retaining the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , debts , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , trespasses ; which no other greek copie doth . but i shall use another medium , because it is pertinent to the business in hand , to prove the imperfection both of beza's greek , and the vulgate latine copies , which is this ; if the doxologie in our lords prayer , and those copies that retain it , be authentique , then such as leave it out are not so : but the doxologie , &c. ergo. the authoritie of the copies retaining it we have proved alreadie , and the verity of the doxologie follows upon that : but yet , because the truth is generally opposed by the papists , and too much slighted by some protestants , i shall do my endeavour to assert it ; and i will not dissemble who they are , and what they say , that speak against it : erasmus saith , taxanda est illorum tomeritas , qui non voriti sunt tam divinae precationi suas nugas assuers ; their rashness is much to be blamed , that were not afraid to annex their trifles to this divine prayer : kirstenius saith , a pio quodam fidei imbecillis tanquam nova precatio additafuit ; ( more modestly ) that it was added as another prayer by some pious man , but of a weak faith . brugensis saith , that it crept into the greek of st. matthew from the liturgies of the greek church . grotius saith the same ; and beza calls it magnificam & longè sanctissimam — sed irrepsisse in contextum , & quae in vetustissimis aliquot codicibus graecis desit : here is much said by great men , but magna est veritas , truth is great , and will prevail . to these things therefore thus i answer ; that erasmus is not much to be confided in in this business ; for he gives an easie consent to the expunging that of john . . which so plainly proveth the doctrine of the trinitie , and that upon a weak ground , because some greek , and some latine bookes have it not ; the authoritie of which place hath beene irrefragably asserted by gerhard in his dispute upon it . but i shall prove this particular also ex concessis , from premises granted by the papists themselves , viz. the authoritie of the greeke books . and first , take the testimony of brugensis , ( though our enemy in this particular ) who speaking of the doxologie , saith thus ; coronidem istam quae subsequitur in graecis plerisque & syriacis libris , &c. that clause which followeth in most of the greek and syriack books we omit , and erasmus and bellarmine grant , that it is generally in the greek books ; to whose authoritie you have heard their assent : solo. glassius tells us particularly , that it is in the ancient and correct copies of henry stephens , and aldus manutius , & in others that are most ancient and approved . beza saith the same , that it is in the syriack and in most greek copies . and again , brugensis saith of one of the greek copies at paris , which omits the doxologie , that it was corrected by the latine , because ; saith he , in this place , and in divers other , all the greek books adde what the latine omit ; and so doth the syriack interpreter , and the greek fathers , as he there observes . laurentius valla saith , nihil hic erat graecis additum , sed à latinis detractum ; ( i. ) nothing was here added to the greek , but omitted in the latine books . and so solomon glassius ; quis verò nos , quove argumento certos reddat , &c. but who can assure us , or by what argument , that it was rather added to the greek , then substracted from the latine ? seeing ( as he quoteth from helvicus ) that the greek is the fountain , the latine are the streams , this the daughter , and that the mother , by which therefore it ought to be corrected ; and he thinks the vulgate latine inexcusable for maiming our lords prayer , as it doth in st. luke , which he thinks a sufficient argument to justifie the greek copies against it in other particulars : so that if i may speak ingenuously what i think , although beza made very good use of his copie in his annotations , yet he seems a little too zealous in building the reputation of it on the disparagement of the many ancient greek and syriack copies that retain it ; which , because they differ from his , he saith they had those particulars supplied ( olim ) long since , ( which was indeed ab initio from the beginning , as hath been proved : ) but the papists greedily swallow this concession , and vomit it forth against protestants , as huntly the jesuite doth ; i shall therefore make my restringent the stronger , by adding to the testimonies above the reasons for the authority of the doxology . . because it is extant in the syriack translation , which is of greater antiquity and purity then any that wants it can pretend unto ; of this brugensis saith , hoc teneo indubitanter , this i firmly believe , that the syriack text of the new testament ought to be had in esteem and honour with the ancient greek exemplars : and franzius saith ; omnes eruditi , &c. all learned men do assert the purity of this above all other versions , which holy men did therefore so esteem , because christ did speak and preach in this language ; so that without doubt the apostles and apostolical men did diligently inquire , and conserve the formal words of christ , and by a pious labour did record them in this translation ; and moreover , they did most happily translate the apostolical epistles , seeing that these syriack doctors held frequent converse with the apostles themselves . and in p. . of all the translations of the new testament the syriack is the chiefest , most sure , happy , and divine , compiled without doubt by apostolical men , which best knew the words of christ and his apostles , and their sense of them also , being fresh in memory , for this language christ did use ; and for this cause wise men would even equal it with the greek fountain : see also what tremelius saith of it in his preface to the new testament . and chamier tells us , the syrians did use the doxologie in their liturgy as well as in the gospel . . maldonate confesses that it is in the hebrew copy also ; and he attempts to prove that st. matthews gospel was originally written in hebrew , and urgeth st. hieroms testimony , who had seen and made use of the hebrew copy ; and therefore he concludes it to be ( not a temeritatis ) a note of rashness , to deny it ; and answers objections to the contrary : if this be true , it must needs be authentique , however the antiquity of this hebrew copy is beyond st. hieroms time . . it is also in some arabick translations ; in that printed by erpenius , and a manuscript in queens colledge library : certain it is that many of the books of the new testament were translated into this language in the apostles dayes , yea , 't is said , that they have certain epistles of st. paul , and other apostles , which are not yet extant in any other languages ; that st. paul himself was among them , appears from gal. . . and this will help to justifie it against the vulgate also . . the learned mr. gregory gives two reasons more for its authority ; the first is , that it was used by the christians in lucians dayes , long before any of those books that omit it were extant . . because in all probability , as our saviour had respect unto the prayers of the jewes in all other parts of his prayer , so had he also in this ; and it appears , that as they used the last petition , so they annexed the doxology unto it , as , libera nos à malo , quia tuum est regnum , & regnàbis gloriose in secula seculorum ; ( i. ) deliver us from evil , for thine is the kingdome , and thou shalt reign in glory for ever and ever . . it s conformitie with the analogy of faith throughout the scriptures of the old and new testament , is an argument ( in the judgement of sol. glassius ) that it is authentique , who thinks that our saviour had respect to a like clause , chron . see also tim. . . and sure i am it could not serve the design of any heretick to insert it . . the prayer it self would be less perfect without it , and therefore it was not originally wanting : the councel of trent saith ; orationis dominicae duae sunt partes , there are two parts of the lords praye petition and thanksgiving : and , as morton saith , lest we should deprive god of one part of his worship , which consists of thanksgiving , this clause must be annexed ; for though the two first petitions , thy kingdome come , &c. seem to imply thanksgiving , yet is it not actually performed except in the doxologie . having thus confirmed the protestant tenet , we shall also confute the papists objections against it . . bellarmine objects , that the latine fathers do not expound it when they open all other parts of the prayer . to this it is briefly answered , that this will conclude nothing against its authoritie , seeing the greek fathers , who in the primitive times were more , and had more advantages to know the truth , did retain it in their expositions : for as chamier saith , non à latinis ad graecos , sed à graecis ad latinos scripturae pervenere ; the scriptures were not delivered from the latine to the greeke , but from the greeke to the latine fathers . . he saith , graeci in sua liturgiâ recitant quidem haec verba , &c. the greek liturgies do recite these words after the lords prayer , but doe not continue them with the prayer . to this chamier answers ; that they did continue it with the prayer ( as in st. basil , and st. chrysostome appears ; ) and it was , the order of the church then that the priest onely should pronounce it ; which also is an argument of its authoritie , the most solemn offices being alway performed by them . so montanus ; sacerdoti duntaxat licere verba ista proferre ; it was lawfull for the priest onely to pronounce these words : and so master gregory , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alway the priests ; and it would be a strange inference , to conclude , that therefore it was less authentique , or that it was not originally in the greek books . yet again huntly saith , istis verbis respondebat populus sacerdoti●i post orationem dominicam : that in the greek liturgies the people did answer the priest in these words . but whether both of these be true or false , they will conclude nothing against the authoritie of this clause , as will appear in answer to the next objection . some protestants do joyn with the papists , objecting that this clause was inserted into the greek copies from their liturgies : so brugens . verisimile fit ; &c. it is probable that this clause was added by the grecians out of their liturgy , or some other solemn form , into the gospel of matthew ; as also out of some such form , these words are added to the angelical salutation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because thou hast born the saviour of our souls . but by the way , be it known , that we protestants disown any such surreptitious addition to that place of st. luke in the copies which we follow ; and therefore the objection concludes not against them or us upon this account . but to goe on with the objection , in which grotius agrees with brugensis , thus ; seeing this clause is not extant in some ancient greek exemplars , but is in the syriack , and latine , and arabick , it is an argument , that not onely the arabick and latine , but the syriack translation also were made after that the liturgies of the church had received a certain form ; for this doxologie , ( rather then a part of prayer ) was annexed according to a custome of greece altogether unknown to the latines . and what beza saith you have heard already , that it did creep into the context , &c. and he and grotius will not grant the amen to be canonical , but that both it and the doxology came in as a thing in use among those primitive christians . thus i have made the most of the objection , and shall now do my best endeavour to answer it . and first , whereas the objectors suppose that the doxology crept in from the greek liturgies into those many and ancient copies ; it will undeniably follow from this supposition , that the use of the liturgies and publick form of prayer was of apostolical authority and antiquity ; for so are many of the greek , syriaeck , hebrew , and arabick copies that do retain this doxology ; to say nothing of the latine , which grotius also mentioneth . and whoever he be that agrees with the objectors in this supposition , cannot possibly be at any great distance with me in my main proposition ; for if publick prayers were by apostolical practice used in the service of god in other forms , then this form was used by them much more , there being not any of those supposed , or reall liturgies , which did not use our lords prayer as a chief office of devotion . . it is an uncharitable and high presumption for any to think that those apostolical men that penned those holy books , should be such prophane , daring persons , as to harbour any thought , much less actually to attempt , the mending of our lords prayer , when not onely their care and diligence to prevent the like practice from others , but their fidelity to the gospel and truths of christ , which they maintained with the expence of their blood and lives , is so apparent to all ; certainly if they had liturgies so anciently ( which i think my present adversaries will not grant , or if they do , we shall be adversaries no longer ) they would rather have reformed their liturgies by the gospel , out of which indeed the materials of them were taken , and not the gospel by their liturgies : and though they used many forms in their devotions as frequently as this doxology , which they did also immediately annex and insert to portions of scripture used in their liturgy ; yet we never find them guilty of annexing or inserting them to the holy writ , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , glory be to the father , after the psalmes , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the angelical salutation ; surely whatever succeeding ages were , they were not so unfaithful to the great depositum of the gospel , as to consent unto , much less to be contrivers of , and actors in the corruption of it , by any additions , or otherwise . it may with much more charity and probability be thought , that this clause was in progress of time omitted by the latine translators as a thing of form , and dayly use , which none could be ignorant of , or forget ; as when we transcribe any thing of accustomed forms we write a part , and supply the rest of it with &c. and this doxology was not onely used to the lords prayer , but from thence added to other parts of devotion also , and so became most familiar ; this i say may be more charitably thought , then that those most ancient , unquestionable writers , should purposely without any reason or design , with high presumption , and a heavie curse ( which was but even then pronounced , being almost the last words of the scriptures , ) adde it unto the holy gospel : besides , these did onely transcribe it from greeke to greeke ; and every one knowes there is less danger of error in transcribing then in translating ; there will likely be somewhat lost in tossing liquors from vessel to vessel , by the most steddy hand . and that all that guilt which i wipe off from the greeke transcribers may not stick on the latine translators ( whoever they were , ) i shall offer ( with submission to better judgements ) this conjecture , as the ground why they did omit the doxology , which at best was but ( pia fraus ) a pious fraud . i read in st. ambrose , after he had expounded the rest of our lords prayer thus ; quid sequitur ? ( saith he ) audi quid dicit sacerdes , per dominum nostrā jesum christū , in quo tibi est , cum quo tibi est , honor , laus , gloria , magnificentia , potestas , cum spiritu sancto à seculis , & nunc & semper in omnia secula seculorum . amen . ( i. ) what followes ? hear what the priest saith , through jesus christ our lord , in whom , and with whom , be unto thee , together with the holy spirit , honour , praise , glory , magnificence , and power from all ages , both now and alwayes , for ever and ever . amen . now plain it is that the latine church did use this clause with the lords prayer , and that it was pronounced by the priest ; as also that it was fitted by that church to maintain the doctrine of the trinitie , which was by many contradicted . so that my opinion is , that having first left out the genuine and proper clause of our lords prayer in their liturgies , and established this in the place of it , as most conducing to the ends they aimed at ; and being so setled , in progress of time they did omit the true doxology , to gain the more credit to this new one ; and when ( as all learned protestants know ) there were many corruptions , and additions , and omissions too , in the vulgate latine , even in those dayes , which st. hierome himself did note , but not amend , ne nimis multa immutasse videretur , lest he should seem to change too many things ; no wonder if this were past over among others . and we know also that the latine church hath not for a long time upward been so tender of the scriptures as they should : cardinal hosius was not afraid to write , meliùs actum fuisse cum ecclesia ; si nulla unquam sciptura extitisset . it might have been better with the church if none of the scriptures tures had ever been extant . and seeing ( as grotius observes ) they did add to the gospels out of their rituals , it is likely they did omit also from the gospels . then for the word amen , which is not in beza's copy , and is disliked by grotius , who saith it was not added by christ , but came in from a custome of the church , which did approve their prayers by that word ; this that learned man onely saith , for what he alledgeth afterward will prove the contray , that the word is used in the old and new testament ; now this word is also retained in the latine ; and brugensis ( who in the business of the doxology opposed us ) saith of this word , syriacum manuscriptum graecique omnes libri quos vidi , &c. the syriack manuscript , and all the greek books that i have seen , doe conspire with these latine ones that have it . hierome with euthemius elegantly expound it , calling it signaculum dominicae orationis , the seal of the lords prayer , as it is a note of confirmation ; so he teacheth in two epistles to marcellinus : and the apostle useth the word , cor. . . see this great scholar urgeth the same argument for it which grotius urged against it . now if beza's copy , and those few others which onely in some things consent with his , be true , then the many ancient , & generally receiv'd and approved greek , hebrew , syriack , & arabick copies , which differ from his , but agree among themselves , are false ; or if these be true , as , i hope ; appears to every impartial person , then his is false in this particular of the doxology ; and if it be faulty in st. mattehw , much more in that of saint luke ( as himself grants in his epistle ) and especially in omitting those severall parts of our lords prayer , which those more ancient copies retain . and here i may also conclude with reverend m. crook , that the doxology is causelesly and without warrant omitted by the church of rome and now we come in the last place to inquire after the rise and authority of the vulgate latine , upon whose credit both beza and grotius do dissent from the most and best copies , and from the judgement of almost all protestant divines : concerning the intireness of our lords prayer in saint luke , beza saith , haec non legit vetus interpres , ut apparet ex augustino ; the ancient interpreter ( viz. the vulgate latine ) doth not regard these things , as appears out of augustine : and so grotius , cùm non extet in latinis antiquis illud ; because it is not in the ancient latine , therefore he suspects it was not in the greek . but the reading of the latines will not at all prejudice the more constant and unanimous readings of the greek , if we consider the rise and authority of it . there were in the latine church , in the time of st. august . and hierom , divers latine editions , besides that which is now called the vulgate , some of which did agree much better with the greek ; but this was most approved by that church : this especially was so miserably corrupted , that pope damasus sent to saint hierome , to amend it by the greeke : and accordingly he sets about the work , not to translate it de novo ( that the pope would not have ) but to correct it where the greatest faults were ; and how he did that himself tells us in his preface to the evangelists , ita in hac commendatione calamo temperavimus , ut his tantùm quae sensum mutare videbantur correctis , reliqua manere permitteremus ut fuerant ; we have so guided our pen in this edition , that amending onely those things which did seem to alter the sense , we have suffered other things to stand as they were : and this was his rule as wel in the translating the old testament , as in correcting the new ; quod semel aures hominum occupaverat , & nascentis ecclesiae roboraverat fidem , justum erat etiam nostro silentio comprobari . ( i. ) that which had once possessed the ears of men , and had built up the faith of the growing church was justly approved by our silence ; and upon this account he past over many things which he knew did greatly need amendment . so that the ground-work of this edition is an old vulgar latine , used by pope damasus , amended in some few things by st. hierome , but to this day differing from the greek copies , which translation was not received into the church untill gregories time , ( i. ) about two hundred years after saint hierome , as bellarmine saith ; this is the rise of it : now concerning its authority , hear what bellarmine saith , mirificè , &c. all the hereticks ( i. protestants ) do wonderfully agree against the romish church ; and the lutherans and zuinglians , ( so he names the calvinists , ) urge this against its authority , innumerabiles in ea deprehenduntur errores , that innumerable errours are found in it ; and this , as it hath already , and may more largely be proved by the papists , and especially by comparing the vulgate latine with that of montanus his interlineary version of the new testament , so more especially from the observation of protestant divines ; for although sixtus quintus boasted much of his edition , how many things he had reform'd , yet dr. james reckoneth faults mended in that edition by pope ( lement the eighth , and yet this pope saith modestly , divers things were still to be amended ; and the councel of trent did take some care for the effecting of it , but still brugensis observes six hundred faults more ; and when bellarmine saw brugensis his emendations , he sends him this with his thanks : you may know that the vulgate bibles are not accurately mended by us , for many things are purposely past by which seemed to need amendment , which for just cause we did not amend ; this cause is so secret , that we cannot judge how just it is . but i remember bellarmine falls foul with calvine for saying of the vulgate edition , adeo nullam esse in vulgatâ editione integram paginam , nt vix tres sunt continui versus non insigni aliquo errore faedati , that the vulgate edition is so far from having any entire page , that it hath scarce any three continued verses free from some gross errour : this holds true of the new testament as well as of the old. whatever bellarmine , huntly , and other jesuites have said in defence of it , hath been confuted by chamier , chemnitius , glassius , and others : one argument of bellarm. for the defence of it i cannot but take notice of ; because ( saith he ) it hath been used by the latine fathers for a thousand years : this makes little for the authority of it , if we consider the reason that he himself giveth why the latine fathers did so generally use this so faulty a translation , in his fourth argument , viz. that few of them did understand the greek , he instanceth in the six hundred latine bishops at the councell of ariminum , whereof not one ( nemo fuit ) understood the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for when the subtile arians propounded to them , an vellent christum colere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they all answered , nolumus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed christum . but what if the latine church and fathers have used it for above a thousand years ? such a prescription as that is not a sufficient warrant for us to believe and practice all that was then believed and practised ; and when no protestant doth acknowledge it to be a convincing proof that the greek reading of the old testament is therefore authentique above the hebrew , because the apostles themselves did use it , much less will the use of the vulgate by the latine fathers convince any of its authority above the greek , wherein the several books were first written , and which do generally accord in all necessary truths , especially in the things which we have now controverted : and bellarmine saith , plus credendum uni testi loquentì quàm mille nihil dicentibus , one witness that speaks out a truth is rather to be credited then a thousand that say nothing . as for its purity , having said some things in general from the writings of those that make it their diana , i shall onely adde a few particulars ; the absurdity of which should long since have made them intolerable among christians . thus luke . . the vulgate reads ( evertit domum ) the poor woman having lost a piece of silver , &c. overthrowes her house , instead of sweeps it : as the word is also used luke . . so luke . . mortuus est dives , & sepultus in inferno , they read thus , the rich man also died and was buried in hell ; whereas montanus reads as we do , and ends that verse thus , the rich man also died and was buried . romans . . non vosmetipsos defendentes , they read , not defending your selves ; the word signifies not revenging your selves : they seem to make a great improvement of the precept , but how contrary their practice is , the mysteries of jesuitisme lately printed will inform us out of their own authors ; pet. . . where our saviour is said to have committed himself to him that judgeth righteously , they read , se injustè judicanti , that judgeth him unjustly . this taste is enough to make us know how much that impure vessel hath tainted the precious liquor of gods word ; and yet the papists will not permit the people to drink at the fountain , but only at these impure streams . huntly sayes , nos graecum textum corruptum esse pronunciamus , praesertim ubi dissentit à vulgatâ nostrâ ; we pronounce the greek text to be corrupted , especially where it dissenteth from our vulgate latine : but i hope that the premisses which we have laid down will bear this conclusion , that the greeke copies ought to be consulted and believed by us , both for the determining of controversies , the understanding of difficulties , and for the intire and pure delivery of the truths of god. and thus we have proved the doxology in st. matthew to be authentique , and the forms in both evangelists to be entirely the same , though delivered at several times , onely in saint luke the doxology is not added ; whence will arise ano-objection : the form in saint luke , which is most strictly injoyned , is less perfect ; and the quere will be which form ought to be used . to this i answer , that it is usual with the later evangelists to deliver those particulars more briefly which had been insisted on more at large by the former ; thus in an important cmmand , v. . of this chap. seek the kingdom of god and the righteousness thereof , &c. st. luke reads onely this , seek the kingdom of god , and all these things shall be added : and this is also the method observed by the evangelists , as to repeat some things already delivered more briefly , so to express other things omitted more plainly ; and it seems it was the aim of st. luke to express the word of precept and injunction for the using of this form , so as that it should admit no contradiction : but i remember that this prayer was twice delivered , and so our saviour himself might here in saint luke repeat it more contractedly to his disciples alone , who , we may suppose had all recorded and learned it throughout ; or at least , that st. luke might abbreviate it , as a thing sufficiently known from st. matthews relation . but however it be , when two forms are prescribed , we need not dispute which we should use , much less may we deny to use either : but as it is our duty to use one , so it will be our sin to omit both : and our own prudence , and the practice of the church in all ages may direct us to use that which is most perfect . and our assembly gives the same advice in a like matter ; for whereas the apostle differs from the evangelist in the form of words used at the institution of the lords supper , which in st. matthew . . is , take , eat , this is my body ; and at the cup , drink ye all of it , for this is my blood of the new testament which is shed for many for the remission of sins : but in st. paul thus ; take , eat , this is my body which is broken for you , this do in remembrance of me : and at the cup , this cup is the new testament in my blood , this do you as oft as ye drink it in remembrance of me . the first are christs own words according to st. matthew , and st. paul saith also , that he received of the lord that which he delivered unto the corinthians ; yet , as there is a necessity of using one of those forms , so the directory giveth us liberty to use either . the same advice will hold in this business of the two forms of prayer : one we are bound to use , we have liberty to choose which ; but christian prudence directs us to use that which is most compleat ; and chemnitius assures us that the doxology which is wanting in st. luke , may be piously supplied from st. matthew , and then there is not the least difference in the forms . that all our prayers ought to be made in knowledge and understanding : but these petitions are either obscure in their terms , or comprehend such mountains of matter and mysteries under each expression , as the common sort of people cannot actually apprehend under such brief expressions . having proved it to be our duty , by vertue o christs command , all objections for the non performance of it , arising from our own incapacity , will be found to be but vain pretences , an such is this . for first , i beseech the objectors to consider , what our saviour was doing when he delivered this prayer ; he was instructing , not onely his disciples , but the whole multitude also , in the chief parts of gods worship ; wherein he no doubt descended to the capacities of them whom he intended to instruct , and did not now speak in parables , as at other times , but proposed plain truths , to guide their spirits , and raise their affections in prayer , and other exercises of religion : and i cannot thinke any man as good a master of method , or a plainer teacher then our saviour . . they that have not a competent degree of knowledge to apprehend the prime sense of each petition in this prayer , if they be ministers , they are not sufficiently qualified to utter prayers ex tempore in the congregation ; or if they be people , they are less able at one and the first hearing , to understand all the uncouth words , and mysterious expressions of those that do so pray before them . . the prime and literal sense is obvious , and easie to be understood by every ordinary capacity ; but if there be any thing difficult , there are few established ministers but are able to expound it ; and were all ministers as diligent in unfolding the method and heads of this prayer as the ancient fathers were , and as it is their duty to be , this objection would soon vanish . . that which the whole assembly makes an argument to commend the use of it as a form , namely , the comprehensiveness of it , is but unhappily urged by any one or more inferior persons , against the use of it as such . . this objection would condemn the use of any petitions wherein the attributes of god are mentioned , and any scripture-purase ( to which more senses then one may be accommodated ) is used ; and as the jewes say , there are mountains of divinity on every point of scripture . . nor indeed is it necessary that we should in every prayer have an actual apprehension of every particular that may upon deliberation be referred to each head of this prayer , but onely of such things as we do stand in need of , and for the supply of which we do at that time make our addresses to the throne of grace ; and if we should stand to enumerate our particular wants , to confess our several sins , and to implore grace against each infirmity , in every prayer , it is not a day that would be sufficient for these and such like things . and it it not in vain that our saviour hath said , your heavenly father knoweth what things ye have need of , so immediately before this injunction , thus therefore pray ye . . this objection is so like that which the papists make against the use of the scriptures by the lay-people , that one egge is not more like another , viz. because in them are some things hard to be understood , therefore they permit them not to converse with them , and to use means , & lay hold on opportunities to understand them better ; it is great pitty that the excellency of things should render them useless , that the exemplary justice and goodness of aristides , should be the ground of his banishment . besides , suppose the people be ignorant of the proper sense of one or two petitions , it cannot charitably be supposed that they are ignorant of all ; and their ignorance of some particulars will not be a sufficient excuse for the total omission of this duty , no more i think then if a man should plead , i am not in perfect charity , i am dull and indisposed , therefore i will not pray ; though such a one may sin in his prayer , yet he sins more in the wilful omission ; and it is better to pray in a sense of our infirmities and unworthiness , which still accompany us , then not to pray at all , because we cannot in some things justifie our selves . doctor preston makes prayer the best preparation to prayer , and saint james commends it as a good mean to obtain spiritual knowledge ; if any man lack wisedome , let him aske it of god , and it shall be given him . if this prayer be so positively injoyned , then it ought to be used as the only prayer , at least it should be added to all other . affirmative precepts doe alwayes oblige us to the performance of them , but not to the actual exercise of the duties injoyned by them at all times . thus when we are bid to pray continually , we may as well conclude that we ought to do nothing but pray , ( for which opinion the euchites and messalians were accounted hereticks ) as to infer from hence that we ought to use this form only , or this at all times of prayer : and so from that precept , vers . . of matthew . we might as truly infer , that all but closet - prayers are unlawful , because christ there saith , when thou prayest enter into thy closet ; whereas we might rather infer , that as our saviour commended closet - prayers to his disciples , to distinguish them from hypocrites , who were wont to pray chiefly in the streets and high wayes ; so he commendeth this form , to difference them from the heathen , and to be as a cognizance of their discipleship , to be used pro hic & nunc , on solemn occasions in publick , and once a day at least in private , as is implied in the fourth petition . . supposing ( as some contend ) that our saviour had injoyned this prayer as a platform only , as then there would have been no necessity of conforming every occasional petition to the whole method and frame of it , but it should have served as a rule by which to conform our more solemn devotions ; so now our publick prayers being framed by it , we ought to apply the form it self to these especially , as a rule to discover their rectitude or deficiency , and to supply their imperfections ; which if it were duly done as oft as we worship god in publick , it would be as salt to season our devotions , and give the people assurance that we have done according to the pattern in the mount ; it might cover a multitude of infirmities , and commend our devotions to god and man. and lastly , it might prove an effectuall mean to revive that unanimitie and charitie which hath so long been cold and dead amongst us . when i have kept close to the matter of this prayer in my devotion , it is but a vain repetition to say over the form . if those that fail in observing the matter and method would use the forme , ( and the use of one of these is undoubtedly their dutie ) the farre greater part of our ministers would use it . . there can be no great danger in saying our prayers too oft , whether in the same or other words . our saviour repeated the same words three times when he was in an agony , matthew . . o my father , if it be possible let this cup pass from me . and if the same conceptions may be often repeated in other words of our own invention , as is generally practised , why may they not be once repeated in christs words ? to goe from a less perfect form to a more perfect , from our own to christs , is a good method . there is an art taught by saint paul , how to make an old prayer new , phil. . . namely , by renewing our fervent affections ; of whom i have told you often , and now tell you even weeping , the increase of zeal , and fervour of spirit , will add new life and efficacy to any prayer . but we find our hearts dull and cold under this , as well as under other forms . to this we may answer as the apostle in another case , ye are not straitned by this forme , ye are straitned in your own bowels . it may be your hearts are stupid at the reading of the scriptures , must that ordinance therefore cease ? mr. ball telleth us of one smith , that would cast reading of scripture out of the assembly , because in his opinion it quenched the spirit : but in such cases the deadness of our hearts is to be blamed , not the form of prayer , which is full of life and spirit ; yet it is strange that any mans heart should be active and fervent under one that prayes a form to him ten or twenty times to him as long , and presently grow stupid and cold at the devout repetition of this form ( perhaps ) by the same minister : doth the holy spirit assist you in hearing the ministers form , and withdraw from you in hearing this ? no , doubtless ; but as we may be edified by psalms , and hymnes , and spiritual songs brought into forms by men , so much more by the use of this form , composed , and injoyned by the son of god. i should rather therefore think that the hearts of those that have been dull , or disaffected , under the prayers of the ministers , should be quickned and elevated by this ; as the drooping disciples going to emaus , while christ was speaking to them their hearts burned ; and so indeed the people in former dayes , by their more reverend gestures , their chearful and unanimous joyning with their ministers in the use of this prayer , were wont to express their most hearty devotion . and here we may observe , how little the enemies of the truth do agree ; one accusing it for being more large and comprehensive then their spirits and understandings can apprehend ; another , for that it doth too much straiten and confine their spirits , and make them flat and dull : which accusations , as they cannot be both true , so without better proof we have no reason to believe either . but most men cannot safe y say this prayer , they cannot call god father , nor pray for forgivenesse on that hard condition ( for such our saviour maketh it ) of being forgiven as they doe forgive others , lest they should doe as adonijah did , the words of whose petition were spoken against his own life . to the first part of the objection , dr. lightfoot answereth thus ; they that doe deny this prayer is to be used by any but real saints , because ( as they say ) none but such can call god father , either know not , or consider not , how usual this compellation was among that nation in their devotions ; and christ speaketh constantly according to the common and most usual language of the countrey ; and if christ did from the common practice of the jewes insert it into his own prayer , it argues his approbation of it too in the common devotion of christians . . to both parts of the objection i answer , that every man that would pray fitly and acceptably in the congregation , or in his closet , ought to follow this prayer as his rule & directory in observing the matter of it at least , if not the form also , ( otherwise christ hath made it a form and rule in vain : ) now i say , if our keeping of the form be dangerous , so is our observing the matter too ; and then by this reason , if the most of men may not pray in this form , neither may they pray according to this matter ; for as no solemn prayer should be made without asking god forgiveness , so no forgiveness can be expected without the condition of forgiving , our brethren : it is as montanus saith , praecisa & irrevocabilis sententia sine exceptione , a general & unalterable rule without exception , if ye forgive not men their trespasses , neither will your heavenly father forgive your trespasses . and what a vain excuse this will be in the ears of god , i did not pray nor aske pardon , because i could not call god father , nor forgive my brethren , or because there were some in the assembly that had not faith to call god father , or charity to forgive their brethren , every christian ear can try . but if this be the reason why some have so long omitted it , let me mind them of what our saviour told some of his disciples , ye know not what spirit ye are of : now the frequent use of this petition would lay on new and strong obligations upon all persons , to perform that most excellent christian dutie so much wanting among us , of a free and full forgiveness of our brethren ; to which religious practice , it is well if by any art we could oblige our people ; yea this very terror of the lord , which is here put into our own mouths of obtaining no forgiveness from god , but on condition of forgiving others , would effectually perswade us to it , or else keep us under a tacite sentence in our own consciences of being excommunicated from the throne of grace , and of receiving no benefit by all our prayers . and suppose there be some such in each congregation as cannot , or at least will not joyn with the rest in saying this prayer , must the rest of the congregation be deprived of the benefit of it for their sakes ? it may be all the ministers prayers may not be as suitable , and profitable to the most and best of the people , as this ; and it is a sad thing , if a minister shall comply rather with the weakness and malice of a few , then with the devotion and benefit of many . the use of holy and honest things is not to be laid aside , because some are causelesly offended at them , especially when the greater part are justly prejudiced at the omission . and finally , this also is to be considered , that the yielding to scrupulous and contentious persons in lesser things , ( although i account this one of the greatest magnitude ) is the way to harden them in their present prejudices , and to dispose them for more and greater . amicus socrates , amicus plato , magis amica veritas . that which dr. owen hath said concerning the use of this form , is , in his answer to beedles . questions , and the answer thereto . beedles question is this ; did not christ prescribe a form of prayer to his disciples , so that there remaineth no doubt touching the lawfulness of using a form ? to this he answers , luke . , , . to this thus replieth : dr. owen . if christ prescribed a form of prayer to his disciples , to be used as a form by the repetition of the same words , i confess it will be out of question that it is lawful to use a form . reply . but christ did prescribe a form of prayer , &c. therefore it is lawful to use a forme . the minor proposition is chiefly to be proved , and the conclusion , ( viz. ) the lawfulness of using a form ( indefinitely ) which is that which beedle contends for , and the doctor here grants , will be of considerable importance hereafter . now the truth of this proposition will appear by the proof of its parts , thus : either it is not a form , or not prescribed to be used as such ; but it is a form , and prescribed to be used as such ; ergo. that it is a form is granted by all , and made the apple of contention by most that disuse it under that notion : but the rottenness of this assertion is so apparent , that the next scruple is added , as a leaf to cover it , ( i. ) whether it is prescribed to be used as such : this , although it be sufficiently clear , cannot be seen by those who have entertained the former prejudice , for being professed enemies to all forms of prayer , they are resolved to make it good that our saviour was no friend to them ; which is contrary to his own practice , ( as hath been shewed ) and against a double precept also , in as plain expressions as could be used to that purpose . but none are more unlike to discern the mind of god in the scriptures , then they that sift them rather to find or fancy something in them to confirm their opinions , then to direct and settle their judgements : otherwise they that observe , and use a form of words prescribed in the administration of both sacraments , might with the same eyes observe this also prescribed for use in prayer : but . it is also granted that there is a plain and positive prescription preceding this form , when ye pray , say , and thus pray ye . and i never heard as yet that any have questioned the sufficiency of the injunction ; about what then is the contest ? this ; they fancy , that the matter onely of that form doth fall under the prescription , and not the form of words . so that the truth of both assertions is granted in sensu diviso , ( viz. ) that there is a form , and a prescription , but not insensu composito , that that form is to be used as such , by vertue of this prescription . but what god hath joyned together let no man put asunder ; for the decision of this i will make my appeal to any impartial person , as judge : when there is a form composed by christ himself , and commanded to his disciples with a plain precept prefixed , viz. when ye pray , say , how unreasonable it is to affirm that the prescript should concern the matter , or the method only , and not the form of words also ? quis discrevit ? what sufficient cause of divorce between these two can be assigned ? or what reason hath any to distinguish , where the law of god doth not ? had the disciple asked our saviour thus ; master , teach us what things to pray for , give us some heads of devotion , then this inference might have some colour of truth ; but even then our saviour giving and prescribing a form with the matter , it would have been hard measure to exclude the form of words from the prescription , when christ had included it : the proposition being thus confirmed , the conclusion is granted by the doctor , viz. that out of question it is lawfull to use a form : this beedle infers — the lawfulness of using a form ( indefinitely , ) and in this the doctor gratifieth him ; which we do here observe , because the doctor presently withdrawes , saying , his conclusion must be ; that , that forme ought to bee used , not at all that any else may . dr. owen . but that is lawful not to use a form , or that a man may use any prayer but a form on that supposition , will not be so easily determined . reply . this is the doctors argument ; if it be lawful to use a form of prayer , then any other prayer : but a form is unlawful . as if forms and non-forms were as irreconcileable as light and darkness , or christ and belial ; i know none that useth forms , so to idolize them , as to condemn the use of extempotary prayer , especially in secret , to which they doe earnestly exhort all christians to aspire , as to a degree of perfection in their devotion ; neither their principles nor their practice will own this conclusion , of condemning all prayers that are not forms as unlawfull : we who account it lawfull to read the scripture in the form that we have received it , do not make it unlawfull to meditate and comment , to write or reade pious and learned discourses , expounding the sense of it . the people may be holy in a sense as well as the priests , although not so solemnly consecrated ; this prayer indeed , like its maker , is anointed with a holy oyl above its fellows , but yet that oyl ( as from aarons head ) runs down to the skirts of his garments , to every private extemporary prayer and ejaculation that is breathed out of a contrite heart . prayers are not therefore lawfull or unlawfull , because they are formes , or extemporary ; the spirit may assist each , and either may be performed without the assistance of the spirit : therefore , as saint paul said in another case , i will pray with the spirit , and i will pray with the understanding also ; so , i may pray by a forme , and i may pray ex tempore also . dr. owen . the words of christ are , when ye pray , say , our father , &c. if in this prescription , not the matter onely , but the words also are attended , and that forme of them which followes is prescribed to bee used , by vertue of this command of christ , it will be hard to discover on what ground wee may otherwise pray , seeing our saviours command is positive , when ye pray , say , &c. ( this is the center to which many of the doctors lines doe tend . ) that which master beedle is to prove , is , that our saviour hath prescribed the repetition of the same words ensuing ; and when hee hath so done ( if hee can ) his conclusion must bee , that , that forme ought to bee used not at all , that any else may . reply . there is a plaine non sequitur in this argument , ( viz. ) if this form be lawfull , then the other formes are unlawfull : the standard was a rule to all other measures , were other measures therefore which agreed with the standard unlawful ? it is indeed the perfection of other prayers to be as like this , both in matter and form , as may be ; the contrary might indeed be more rationally inferred ( viz. ) if this form be prescribed and lawful , then other forms ( especially prescribed ones ) are lawfull also ; which consequence seeing the doctor did with good reason grant , we will take him to his word , not because we need it , or shall account it as a gift , but because we have right and just title to it : indeed if the whole mass of form had been corrupted , and our saviour had chosen and sanctified this one onely , the doctors consequence had been good ; but seeing they were originally lawfull , and prescribed by god himself in the old testament , and many of them approved by our saviours practice , as well as this by his positive precept in the new : it seems harsh doctrine ( pardon the expression ) to leave them all under an absolute irrespective decree . in a word , our saviour did not prescribe that which was unlawful before , to make it lawfull , but that which was lawfull to make it necessary . besides , christ doth not injoyn this prayer ( exclusivè ) as if it were unlawfull to adde other ; but ( eminentèr ) as a visible character of being his disciples , to be used occasionally ( pro hic & nunc ) as a token that they owned him for their master , and were constant in the faith delivered by him . dr. owen . if our saviour have prescribed us a forme , how shall any man dare to prescribe another ? or can any man doe it without casting on this , the roproch of imperfection and insufficiencie ? reply . our saviour having prescribed us a form , it is a dutifull , no daring thing to follow him in so plain and practicall a part of piety ; we ought to conform all our devotions to this pattern in the mount : they certainly are the daring spirits that neglect and slight this prescribed form . all grant that we ought to conform our prayers to christs ; this then will be the question , whether it is lawful to meditate and study that our prayers may be comformable to his , or to presume of such a conformity at an adventure : if you say ( as all sober christians will ) that study and meditation are requisite , i rejoyn , study and meditation to compose our prayers , and conform them unto christs , is the constituting of them forms ; therefore if study and meditation , &c. be lawfull , other forms of prayer are lawfull , and being lawfull , the prescribing of them to such as need them , for helps to their devotion , doth not make them unlawful . suppose i should argue from the doctors supposition ( viz. ) that it is the matter onely that is prescribed , thus ; if the matter of this prayer onely be prescribed , then the prescribing and using of any heads or matter of prayer , more or less then are in this prayer , is unlawfull ; i should not conclude rationally , nor piously , but cast a reproch on many devout supplications of private christians , and on publick forms and directories too : but certainly the framing of our petitions like to this , is to honour it as our rule , not to cast reproch on it as imperfect and insufficient ; let them look to that who reject the use of it , and are so much enamoured with their own forms ( for forms they are to all but themselves ) as to abandon this . but it is natural to us to see a mote in a brothers eye , and not to consider the beam that is in our own ; if they reproch it that conform to it , and in a conscientious obedience to our saviours prescription repeat it in the same words , and apply it to their own prayers to supply the defects of them , what do they that pronounce the saying of it ( which is prescribed ) to be ridiculous , and a charm , and question whether the saying of these words , which christ and his evangelists have put into our mouths , be a part of the worship of god , or whether any promise of acceptation ( no matter with what affection and devotion it be said ) be annexed to the saying so ? and many such things , the mentioning of which will be a sufficient confutation . but i forbeare , and close with master ball , who first grants it is a form , and addeth ; the principal use of it is to direct all gods people to make their prayers by it . dr. owen . our saviour hath prescribed a forme of prayer to be used as a form by repetition of the same words ; therefore we may use it , yea , we must use it , is an invincible argument , on supposition of the truth of the proposition : but our saviour hath prescribed us such a form , therefore we may use another , hath neither shew , nor colour of reason in it . reply . he must either wilfully shut his eyes , or have a weak sight , that cannot discern more then a colour of reason in this consequence , ( viz. ) our saviour hath prescribed us one form as lawful , therefore we may use other formes lawfully : for surely our saviour did not prescribe any thing which was ( in genere suo ) unlawful . indeed the contrarie inference is strange , and hard to be proved , ( viz. ) our saviour hath asserted the lawfulness of one or more forms , therefore all others ( not so asserted ) are unlawfull . when it was prescribed at a solemn fast , that the priests should say , spare thy people , o lord , &c. is it reasonable to think that they made use of no other prayers , ( as of davids penitential psalmes , and the like ) but onely of that short form there prescribed ; or that they did offend in so doing ? or what if any should argue thus ; our saviour hath prescribed us this form , therefore those in hosea , joel , &c. are unlawful to be used ? the primitive christians saw more then a colour of reason in this consequence , when on this very ground , because christ gave his disciples a form of prayer , they did with study and meditation compose their publick devotions after this example . so tertullian ; praemissâ legitimâ & ordinariâ oratione quasi fundamento jus est desideriorum , jus est superstruendi extrinsecus petitiones . the lawfull and ordinary prayer being premised , it becomes the rule of all our desires , and of raising all our petitions upon it : and mr. ball , who maketh it a form saith also that christ admitteth all languages , words and forms agreeable to it , whether read , rehearsed by heart or presently conceived : and espencaus observeth the same , ducta est hinc ecclejiae consuctudo deum precandi , & precibus instar ejus quam constituit & composuit dominus utendi . from this practice of our saviour the church hath grounded her practice of praying unto god , and using such prayers , as the lord did appoint and compose . dr. owen . but how will master beedle prove that christ doth not here instruct his disciples in what they ought to pray for , and for what they ought in prayer to address themselves unto god , and under what considerations they are to looke on god in their approches to him , and the like , onely , but also , that he prescribeth the words there mentioned by him to be repeated by them in their supplications ? reply . the task which the doctor sets mr. beedle to prove in the negative , should have been proved by himself in the affirmative ; and i think it will be sufficiently difficult to demonstrate , that the matter and heads of prayer , and the method and considerations by and under which we are to call on god , ( cum multis aliis ) and other such things , are all of them , and onely prescribed , and yet the form it self not intended , especially if the context in saint luke be heeded , lord teach us to pray , as john also taught his disciples , that is , ( in the judgement of many learned divines already named , to whom i shall add espencaeus , doce nos orandi formulam ) teach us a form of prayer . but the doctor essayes the proof of this by telling us : dr. owen . that whereas in luke . christ bids his disciples say , our father , &c. this in matthew . is , pray after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to this purpose . reply . the importance of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thus , in saint matthew , as well as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in saint luke , hath been already considered ; and the reason of expounding saint matthew , by saint luke , and not saint luke by saint matthew , sufficiently asserted against any thing that hath yet been leaded for the contrary . dr. owen . i do not think the prophet prescribeth a form of words to be used by the , church , when he saith , take with you words ; but rather calleth them to fervent supplication for pardon for sin , as god should inable them to deal with him . reply . bernardus non videt omnia : calvine was of this judgement ; non de quibustibet verbis hic loquitur propheta , sed mutuam esse relationem inter verba dei & bominum ostendit ; ubi ergo ita ex ore dei sumimus verba , & afferrimus ad ipsum , hoc est sumere verba . the prophet doth not speak here of any words , but sheweth the mutual relation between the words of god and the words of man ; when therefore we doe thus take words from the mouth of god , and bring them to him , this is to take words . so our annotators [ words ] that is , say they , from gods mouth , and to be spoken to him : and again [ say unto him ] he dictateth as it were the solemne form and manner of their conversion . doctor reynolds hath observed these two parts in this text : . a general instruction . . a particular form. and it is easie to observe , as an exhortation and directory for prayer in the former words , viz. o israel , return unto the lord thy god , &c. so a set form in the following words , take away all iniquitie , and receive us graciously , &c. hutchinsons third note on this verse is ; our words in prayer ought not to be such , or so ordered as we please , but god is the prescriber of our prayers , whose directions we are bound to follow ; for so much doth this direction given by him teach . after consultation with these , and some other authors , my thoughts are , that the faithful people of god then living , having received from an undoubted prophet of the lord a prescribed forme of prayer , whatever other prayers they did use besides , they did most certainly use this also . and that which the doctor addeth , viz. that god calleth them to fervent supplication as he should inable them to deal with him ; doth not overthrow , but rather confirm the prophets prescribing a form of words to be used ; for seeing gods ordinary way of inabling his people was by directions given to his prophets on their behalf , by whose ministrie the lord puts words in their mouth , as here , and in joel . it had been great presumption in them to have neglected the dispensation of the spirit by the prophet , which with great faith and confidence they might have used in the prescribed words , and to have expected it by an immediate impulse on their own spirits in an extraordinary manner . dr. owen . and though the apostles never prayed for any thing , but what they were for the substance directed to by this prayer of our saviour , yet we doe not finde that ever they repeated the very words here mentioned , or once commanded or prescribed the use of them to any of the saints in their dayes , whom they exhorted to pray so fervently and earnestly . reply . this argument concludeth nothing , being meerly negative ; and it would certainly brand the apostles with a note of disobedience , as well for not observing the heads and matter of this prayer , as for omitting the form ; for we doe not hear or read of any publick or solemn prayer of theirs , wherein the matter and method was fully observed ; may we therefore conclude , that they followed neither matter nor form ? if any one defect be enough to denominate a thing evil , and nothing is good but what hath all its due circumstances attending , i doe not see how those more solemne publicke prayers can be so highly excellent which are hudled up without any respect to this , either as to matter , method , or form , and perhaps carry not the sense of more then one or two petitions , though they exceed it almost an hundred times in length . but as for apostolical practice , there are many credible authorities among the ancients to induce us to believe that they did frequently use it , as saint augustine , gregory , &c. nor can the bare denial of any one or more modern and prejudiced persons overthrow their testimonies ; or at least such a way of arguing would raze many fundamentals of our religion . as for their commanding or prescribing the use of these words to others , i cannot think so uncharitably of the apostles , as to conceive they omitted this dutie , seeing our savior gave them in charge , to teach the people all things whatsoever he commanded them ; and the apostle saith , hee had kept backe nothing that was profitable unto them . and as in criminal causes , where there wanteth cleare evidence concerning matter of fact , judgement may justly be pronounced upon evident and pregnant circumstances concerning the same ; so in this cause also . dr. owen . nor in any of the rules and directions that are given for our praying , either in reference to our selves , or him by whom we have access to god , is the use of these words at any time in the least recorded to us , or recalled to mind as a matter of dutie . reply . this was done twice by our saviour in a most solemne manner , and what need there should be of a third repetition by the disciples , i know not ; when the master had so authoritatively prescribed it , what weight could the servants fiat add ? doubless this double command was enough to oblige them , nor will any good servant expect more then a twofold injunction to doe his dutie ; it is safer by far in a business of this nature , to obey , then dispute the commands of our superiours . dr. owen . our saviour saith , when ye pray , say , our father , &c. on supposition of the sense contended for , and that a form of words is prescribed , i aske whether we may at any time pray and not say so ? reply . without doubt we may ; our saviour bids when we pray to enter into our closets ; quere whether we may at any time pray and not enter into our closets ? who doubts of this ? again , our saviour bids us when we pray to observe the matter and method of this prayer ; quere , whether we may pray at any time , and not intirely observe the matter and method of this prayer ? yes , we doe , and may , both alter the method , and omit many heads of the matter in our occasional petitions . affirmative precepts bind us to the actual performance of such duties as are injoyned by them , onely pro hic & nunc , as occasion shall require . but yet when i consider that this prayer is by our saviour adapted to publick devotion , and was given to his disciples to be used as a cognizance to whom they did belong , i am somewhat of the doctors mind , that we may not at any time pray publickly and not say so . dr owen . q. whether the saying of these words be a part of the worship of god ? reply . that words are a part of the worship of god , who requireth the service of the outward as well as of the inward man , is undeniable ; and what words can lay better claim to this priviledge then christs own ? if the varying of the matter of this prayer into expressions of our own be to worship god , then much more to present the same matter in christs words ; for our alteration of the words may invert the method , and change the sense : and certainly the use of these very words ( other requisites in prayer being adjoyned ) is as solemne and acceptable a service as any we can doe god and our saviour jesus christ. when god bid the people , hos. . . to take with them words ; and the priests in joel . . to say , spare thy people , &c. it would sound harsh to make a quere whether the saying of those prescribed words were a part of the worship of god. if the praysing of god , and praying unto god in the words of david be a part of gods worship ( as undeniably it is ) then much more the praying unto god in the prescribed words of christ. dr. owen . or whether any promise of acceptation be annexed to the saying so . reply . our saviour was never yet reputed so hard a master , as to injoyn a dutie , and not to imply or express a promise of acceptation . every precept virtually carrieth a reward with it ; in keeping of them , saith the psalmist , there is great reward . what better promise then the forgiveness of sins ? yet this christ annexeth to the due performance of the dutie , in one of the petitions ; for if ye forgive men their trespasses , your heavenly father will also forgive you : and why is that parable in saint luke adjoyned so immediately to this prayer , which our saviour concludeth thus ; aske , and it shall be given you ; seeke , and ye shall finde , &c. but to assure us , that god will accept of their devotions who importune him their heavenly father according to the manner and matter prescribed ? and when there is no psalm or prayer in scripture , either of david , or any other , though it be not injoyned , but the use of it ( debitâ cum reverentiâ ) hath its acceptance , there is no reason to question the acceptation of this which is prescribed . let us sincerely perform the dutie , and we may confidently trust god with the reward , whether expresly annexed or not : yet , if , as saint cyprian saith , there be a promise , verily , verily , i say unto you , whatsoever ye shall ask the father in my name , he will give it you ; how much rather if unto his name we adde his words also ? dr. owen . whether the spirit of grace and supplication be not promised unto all believeers , and whether he be not given to inable them to pray , both as to the matter and manner . reply . all persons that have the grace of the spirit have not the gift of utterance , and of a readie elocution ; nor is it the proper office of the spirit of grace to dictate words , but to quicken and raise the affections . the spirit of god doth not teach believers to despise forms , nor alway inable them to solemn devotions without the help of forms . they who have their hearts enlarged toward god , whose very sighs and groans are accepted , may yet ( like narrow-mouth'd vessels ) not be inabled to express their desires in a ready & composed manner : yea , there be many believers on earth , and glorified saints in heaven , who never were enabled to pray unto god in a more publick solemn manner , but by the help of composed forms : and mayer observeth , that if a minister have the spirit , yet there is danger , through weakness of memory , of omitting things necessary to be prayed for in the congregation ; of excursions , and running out into clauses impertinent and idle , and of tautologies , repeating the same things again and again , to the wearying of the hearers : and plutarch observed the like danger in speaking ex tempore long before him . but besides all this , the objection lieth as well against the observation of the matter , as the form prescribed ; for if believers are inabled to both , they are not obliged to regard either . dr. owen . and if so , whether the repetition of the words mentioned by them who have not the spirit given them for the ends before mentioned , be available . reply . the repetition of these words by them who have the spirit , but are not alwaies inabled by that spirit as to the gift of utterance , and a ready composure , may certainly be available ; for even they who have the gift of utterance , as well as of the spirit of prayer , may effectually pray unto god , in this , or in other formes composed by themselves , or others ; and therefore they that have the grace , but want the gift of exercising that grace externally , may also ; for if the spirit of god doe inable them to pray effectually in their own formes , certainly that spirit will not withdraw from them when they address themselves to him in that form which was taught us by his beloved son , in whom he is well pleased . dr. owen . and whether prayer by the spirit , where these words are repeated , as to the letters and syllables , and order wherein they stand be acceptable to god. reply . prayers by the spirit of grace , in whatsoever words , syllables , and order , are acceptable ; yet god is the god of order also , but not of confusion ; and if the broken expressions of the weakest believer , then much more prayers by the spirit in the words which our saviour hath in great wisedome and order composed and sanctified , are acceptable to god ; there are degrees of acceptation . dr. owen . whether the prescription of a form of words , and the gift of the spirit of prayer be consistent . reply . when christ prayed in the words of david , and sung a hymne in the words of david , quere whether the use of a form of words , and the gift of the spirit of prayer , be consistent . i am sure beyond all scruple , that christ never used any thing in prayer himself , nor commanded it to be used by others , but what was highly consistent with the gift of the spirit ; and if the use of any one or more forms of prayer in scripture , not positively injoyned , be lawful , and consistent with the spirit of prayer , much more that form of words whereof christ is the prescriber , hath a benjamins portion . they who have the spirit of assisting them in their extemporary prayers need not doubt of it , when they study and meditate for the composing of one or more formes to be used by themselues : and indeed , the people who in the congregations pray unto god in that forme of words in which the minister goeth before them , should never pray with the spirit , if the prescription of a forme of words , and the gift of the spirit of prayer were not consistent . and why may it not be as well questioned , whether the spirit of grace be consistent with a form of words in the administration of the sacraments , as in prayer ? i aver therefore , that nothing is more consistent then such a divine prescription of a forme of words , and the spirit of prayer , for as much as the prescribed words of god are that chariot , and jacobs ladder , by which the spirit of god ordinarily descendeth into the hearts of men , and the souls of men ascend up to god ; and therefore to intimate an inconsistency of these two , is as the dashing of the two tables against each other , it is to oppose martine to luther , and to sowe discord among brethren ; they have both one father . the gift of the spirit of prayer is either internall , which we may call the infused grace ; or externall , which is the ability to exercise that grace ; which ability is attained per modum habitus acquisiti , as an acquired habit , by study , meditation , and frequent exercise ; so that he who would fitly exercise the grace of the spirit , is obliged to use such means as god hath appointed to inable him thereunto , ( even as he who would exercise the gift of the spirit in preaching ; ) and this studying and reducing the gift of the spirit into a form , either of preaching or praying , doth not extinguish , but cherish the grace of the spirit , as saint pauls precept to timothy doth plainly teach ; meditate upon these things , give thy self wholly to them , that thy profiting may appear to all . and seeing it is likely that we may serve god better , and edifie his people more , by our premeditating , and studying both the matter , and expressions of our prayers , we ought to do it , unless we will adventure to appear empty before the lord , and to serve him of that which cost us nothing . the truth is , there is an immediate infusion , and an assistance of the spirit in an extraordinary manner pretended unto in exemporary prayers , as if there were a ( dabitur in eâ hor â ) a present enthusiasme given from above to supersede them from all study and premeditation ; which opinion all sober christians must condemne , or they will cast a great prejudice upon the devotion of all that have not a like faculty . i deny not , but ingenious and exercised persons , may by the gift of god , and the concourse of naturall causes and circumstances , have their spirits so quickned , their faculties of inventing and disposing matter so improved , and their delivering thereof in ready and significant expressions , so familiar , as may become the publick service of god ; but still i say , he that can doe this ex tempore , may doe much better with study and meditation , and that as well in prayer as in preaching . dr. owen . whether the forme be prescribed , because believers are not able to pray without it . reply . the apostles desire will in part resolve this doubt , lord ( say they ) teach us to pray ; they were conscious of their own insufficiency , and yet were believers ; & indeed neither they , nor we could have prayed so regularly and devoutly , as now we may , had not this forme been recorded , and had that of the apostle been considered ; all scripture is given by inspiration of god , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness , that the man of god may be perfect , throughly furnished to all good workes ; this quere might have seemed superfluous : it may in a sort be as justly questioned , whether the scriptures be written , because we cannot be instructed in our christian faith and obedience without them ; for , eadem est ratio partium & totius . seeing that christ did prescribe it to teach his disciples , doubtless it was intended as a help of devotion for all them that should believe in his name , unto the end of the world . master hutchinson in his fourth note on hos. . . speaketh very pertinently to this quere ; it may be ( saith he ) the condition of gods humble and exercised people , that they cannot command their own dispositions , nor get their heaerts brought into frame before god ; in which case , however he abhor those that draw nigh unto him with their lips , &c. yet they who are sensible of the backwardness of their hearts , ought not to stay away because of that , but should come , if it were but with words to god , to seeke of him that he would give them more to bring unto him . so much for this ( take with you words ) albeit they could command no more . so that it is not derogatory to the glory of god , either to say that all believers have great help to their devotions from this form , or that some believers , at sometimes , need this or other formes of inferiour rank , with which they may go to god in prayer ; nor doth it derogate from the efficacy of the spirit , promised and given to believers , because that spirit doth not alway work the external faculty or gift of exercising prayer , where it doth infuse the inward grace ; the most gracious heart may be joyned with a slow tongue , as it was in moses . and where the spirit doth work the gift , it is not by an immediate inspiration , suddenly elevating the intellectuals and faculties of man to an extraordinary degree of invention and elocution , but gradually , by meditation , study , and the use of means , especially such as are commended and prescribed in the word of god for that purpose ; of which means this form is the chiefest , and therefore most usefull to teach believers for what , and how to pray . dr. owen . or because there is a peculiar energy in the letters , words and syllables , as they stand in this form . and whether to say this be not to assert the using of a charm in the worship of god. reply . i grant , that in bare words and syllables used in prayer , and in opere operato , the lip-labour onely , there is not any efficacy at all : saint cyprian saith indeed , agnoscit pater verba filii sui , that the father will own his sons words , but it is when filiall affections are joyned with them in the suppliant , else they have no peculiar energy with god. but yet , as to man , whose affections are ordinarily wrought upon by words , these words of our saviour may have a peculiar energy ; for being sanctified by his lips , they are more then common , and being so appositely fitted to the matter , they are like to make the greater impression upon our understandings ; and being injoyned by our mercifull saviour and mediator , they have yet a greater energy , because they raise the devout soul to a more confident expectation of receiving the desired blessings , because as to the matter and words they doe not aske amiss : so calvin ; magnum consolationis fructum percipimus , &c. we gather hence abundant fruit of consolation , in that we know we aske nothing that is absurd , or strange , or wicked , yea , nothing which is not acceptable to him , who beseech him in words that came out of his own mouth . and what if we should say with the poet , inest sua gratia verbis ? job saith the same , how forcecible are right words ? and solomon , a word fitly spoken is like apples of gold in pictures of silver : and the preacher is said to have sought out acceptable words ; of which words it is said in the next verse , they are as goads and nails fastned by the masters of assembly : and holy job speaks of choosing out his words to reason with god ; upon which doctor wilkins observeth , that it is amongst expressions , as with persons and things , some are choice and beautifull , others refuse and improper . and certainly , that injunction of saint paul to timothy is very considerable as to this , who biddeth him to hold fast the forme of sound words which he heard of him , that is , ( saith master calvin ) not onely the substance but the very form of speech , for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the lively representation of things , by words properly accommodated to their nature , which because none can be more adapt and fit then the pen-men of the holy scriptures , therefore the least declining from that form of words is dangerous ; so that in these respects , the words of this prayer being deliberate , proper , and pertinent , they will leave a strong and lasting impression upon the hearers , and as master calvine saith , once again , unigenitus dei filius nobis verba in os suggerit quae mentem nostram omni haesitatione expediant ; the onely sonne of god hath put such words in our mouths , as may clear our hearts from all doubtings . so that there is certainly great reason to keep exactly to these words , because although there be no peculiar efficacy in them , in respect of god , yet there may be in respect of men ; and therefore it is an unhandsome expression , to name a charm with that form of divine words ; god give us all grace to heare and obey the voyce of that charmer , then whom never any charmed more wisely . dr. owen . whether in this respect the pater noster be not as good as our father . reply . it is to him that knoweth the use of that language every way as effectual in latine , or greek , as in english ; yet to him that wants true devotion , there is much difference between the use of a prayer in a known tongue , where possibly the expressions , and the necessary blessings desired by him may inflame his affections , and in an unknown tongue , where in all probability no such effect can follow ; i think if we should preach all our sermons in latine , and so pray before our people , we should do less good upon the unconverted , then we may ( by gods blessing ) in english. there is utterly a fault , as master mayer observeth , in those popes that promise pardon for the saying of seven pater noster's , and as many ave maria's every day ; and it is a fault too ( as he addeth ) so to detract from this prayer , as to account 〈◊〉 better , or not so worthy as a mans own conceived prayer ; which is derogatorie and arrogant . dr. owen . whether innumerable poor souls are not deluded , and hardned , by satisfying their consciences with the use of this forme , never knowing what it is to pray in the holy ghost . reply . the right use of this form never deluded or hardned any ; nor is it easie to think how any that hath in faith and knowledge used this prayer , should not also endeavour for other inlargements . instruct a poore soul in the right use of this , and there is no such method in the world to fit him for praying in the holy ghost ; and therefore to oppose the use of this form ( under a pretence of satisfiing the conscience therewith ) to pray in the holy ghost , is no pious or laudable artifice , as if this prayer were exclusive of the grace of the spirit ; or as if that holy spirit had refused the waters of siloah that goe softly , and chosen to reside in troubled waters and whirle-winds . dr. owen . and whether the asserting this forme of words , hath not confirmed many in their atheisticall blaspheming of the holy spirit of god , and his grace , in the prayers of his people . reply . cujus contrarium : this i dare affirm with equal truth and confidence , that not the asserting , but the disusing , and condemning this form of words , hath confirmed many in their atheistical blaspheming of the holy spirit of god , and his grace , in the prayers of his people . i offer this instance , which is notoriously known ; when a minister of god , of great integritie and abilitie ( for many such there be beyond all contradiction that use this form ) cannot repeat this pryaer , but a great part of his auditors , in some congregations , instantly conceive an invincible prejudice against both his person and services , as if there were an impossibility of being edified by them ; can any good thing come out of nazareth ? yea , and when some actually withdraw from the ordinance of christ ( as if the preaching of the gospel by such men were foolishness indeed ) this is not far from an atheistical blaspheming of the holy spirit of god and his grace in the prayers of his people ; and this effect hath not been produced by the asserting , but by the laying aside the use of this form in our prayers , as a fruitless carnall ordinance , which hath made too many of our people to conceit of it as so much collquiutida , that maketh all the service of god unsavourie . and in my best observation i could never discover that it was the designe of those that assert this form , to cast any contempt upon other well-ordered devotions ; although contrarily , the practice and pleading against the use of this bringeth a certain disrespect both upon this forme , and upon all other prayers to which this is annexed . but what if the asserting of a commanded duty doe confirme some in causeless prejudices ? it is better that others be scandalized without our fault , then christ be disobeyed and dishonoured by our fault . the preaching of the gospel is a rock of offence , and a savour of death to many ; shall these evil effects be charged upon the gospel as the proper products thereof ? god forbid ! indeed the wilfull neglect of an injoyned duty , and fixing of contempt upon a precept of our saviour , and upon the universall practice of his church in all ages , may make wary christians jealous of some other practices of such men ; for we all know , they have not the spirit who despise the word ; and it is as well known , that to speak against some opinions , and practices , which in our generation pretend much to the spirit , is neither atheisticall nor blesphemous ; i suppose therefore we may safely walke by this rule , not to judge of our duty by the event , but by the lawfulness thereof , and the authority of its prescription ; if any draw an ill conclusion from good premises , it is his fault , not ours . when christ hath commanded a duty , we must doe it , though all the world should be offended at it : fiat justitia , ruat coelum . dr. owen . and whether the repetition of these words , after men have been long praying for the things contained in them ( as the manner of some is ) be not so remote from any pretence or colour of warrant in scripture , as that it is in plain terms ridiculous . reply . that our saviour intended we should use other prayers besides this i doubt not ; and what warrant the use of this hath in scripture , let every christian reader judge : i am sure the reviling of this practice hath none . and now , it is too apparent who it is that casteth reproch on this prayer , when the repetition of it is in plain terms pronounced ridiculous ; that stomach must be very foul that nauseates manna it self : it cannot be adjudged ridiculous in our saviour to prescribe this form twice , and how cometh it to be so to use it once ? it was not ridiculous in him to use the same words three times on the same occasion , in a great agony ; nor in david to bless god six and twentie times in the same words annexed to other ; nor is it adjudged ridiculous to use frequent variations of words on the same matter in our prayers : nor when we have gone over the heads of our sermons more then once , to recount them again in our prayers ; and yet when we have prayed to god , and being conscious of the imperfections and failings of our prayers both as to the matter and manner , doe continue them in christs own words , as a supply of those defects , this is pronounced in plain termes ridiculous . the prophet speaketh of some that have swords in their lips ; such a sword is this thorough the sides of christs ministers teacheth his own . i end this with a note of master mayer ; as a wrestler ( saith he ) having used his best skill and strength to over come in wrestling , yet finding the getting of the victory to be very hard , he reinforceth himselfe at the last with all his might , force , and skill together , that be may carry away the prize : so the christian man , wrestling as jacob with god by prayer , in the end reinforceth himselfe in this prayer , that he may not depart unblessed . dr. owen . when master beedle , or any on his behalfe hath answered these queries , they may be supplied with more of the like nature and importance . reply . not so much on the behalf of master beedle , as for the vindicating of an ordinance of our blessed saviour , and for the stablishing of wavering souls , i have endeavoured ( according to my abilitie ) to answer the doctors queries ; but i have not the least expectation of the supply that is promised although i easily believe the doctor may raise many more scruples , which ( as he saith ) may be of the like nature and importance : but seeing the doctor hath already bestowed some time and labour in doing the cause of christ acceptable service , my humble advice is , that he should redeem all opportunitie for those better services , lest by opposing this one sacred truth , he should hazard all that credit which he hath got in confuting so many dangerous errors . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . finis . notes, typically marginal, from the original text notes for div a -e * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * sal omnium divinorum officiorum . kings . . psalm . . preces & lachrymae arma ecclesia . hebr. . . gen. . . theol. catech . p. gen. . . . jude . gen. . . gen. . . exod. . . numb . . . sigonius de repub. hebraeorum . p. de politia judaica p. . & . miscell . p. . numb . . . pet● . gaclat . p. . deut. . . levit. . . deconvert . & convincend . judaeis . p. . of the service of god , p. . car. sigonius de repub. hebr. p. . psal. . . . case of conscience . chron. . . on ps. . on eutythius , p. . spicilegium , p. . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see drusius on the place . praeterit . p. . ps. . . ps. . de edmend . temporum , lib. . lib . c. . see drusius praetcrit . p. . of blessing bread and wine . notae miscel . in portam mosis p. . lucius florus . sam. . . mr. hooker dr. sanderson preface to last sermons . mark . . notes for div a -e egthymius . rupertus . mr. mede . dr. lightfoot . in locum . medes diatrib . paraus . hooker . montibus inquit e●ant & erant sub montibus illis . ovid. metam . lib. . drusius chap. . . grotius in loc . talmud in sephar herachoth . grotius on matth. ● . king. . . act. . . dr. lightfoot's mistel . p. . see dr. hammonds quaeries . ariaes montanus on luke . . calvin's harm . p. . mihi . hookers eccl. peli● l. . dr. lightfoot's harm . p. . tertullian . maldonate compare matth. . . with c. . . s. judes epist. ver . . . joh. . . assemblies annot . on luke . * in calvins sense . diodate on luk. . . doctor lightfoot suprà . thorndike of the service of god , p. . scaliger de emend . temp. l. . p. . mat. . . hier. advers . pelagium . p. . mihi . p. brugen . in ps. . drusius obser . p. . conference at hampton . p. . scaliger de emend . temp. p. . cor. . . temple service p. . montanus de hymno . on mat. . . luk. . . grotius in luk. . . arias mont. formula ex sacris script . petita . buxtorf . heinsius . miscel. p. . on matt. . . heinsius . dr. lightfoot . spicilegium , on matth. . . p. . gregories notes . * fol. . miscel. e. lib. musar . . . pro. . . matt. . . so drusius . sol. glassius parte prima , p. . chron. . . sect. . object . answ. so buxtorf . per pocock p. , . montanus on matt. . . sect. . part . chap. . see buxtorfs biblioth . rab. synag . jud. acts . . psal. . . prov. . . psal. . . cor. . . sect. . aug. ad patres milevit . epist . . & . see ravenel . in ver . oratio dominica . adv. pelag . lib. . p. . chemnit . harm . p. . theatrun . hist. p. . on the lords , prayer . pansebia p. . matth. . . sect. . pasor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . numb . . . more neuochim per buxtorf . p. . numb . . . deut. . , . . . hos. . . joel . . exod. . . ch. . . luk. . . ver. . rom. . , . luke . . sect. . sect. . matth. . , . thes. . . bernard ad eugenium ; lib. . de consid . c. . sect. . hookers polity . perkins on the lords prayer . sect. . chemnitius luc. brugen . paraeus , &c. mede . sect. . matth. . sect. . sect. . aug. de bapt. contra donat. lib. . c. . & lib. . c. . conc. gerun . toletan . sect. . ignatius ubi suprà . lib. . p. . anno . hier. in catal. tertul. lib. . contr . marcion . & socrates hist. ubi suprà . tertul. de oratione , c. . clement . constitutiones per surium lib. . c. . cap. . gregor . mag. l. . epist. . so august . epist. . ad paulinum . bignii biblioth . tom . . georg. cassan . de liturg . ecclesiast . polity li. . august . ad laurentium . concio . in psal. de civit . dei , l. . c. . see also epist. . b. . hom. . ambrosius in orat. dom. p. . tom . . see p. tomi . . cyprian de orat. dom. john . . brugensis annot. homil. . on matth. sr. h. spelman . conc. britt . reg. . socinus in defens . anim ad . cont . gabriel . eutropium . sect. . calv. institut . l. . c. . s. . beza's annot . on luk. . chemn . har. p. . bishop whitgifts defence . p. . pareus on matth. . pareus his reasons for using our lords prayer in publick & private . on matt. . view of the directory , p. . matth. . luc. brugen . on luk. . bishop andrewes of worshiping imaginations , p. epist. . p. . lib. . c. . cas. . theol. proph . p. . ball on the lords prayer , p. ult . ravenelun verb. oratio dom. sect. . sect. . matth. . . sect. . cal. epistles , octob. . alex. ab alex. l. . c. . king. . system . p. . numb . . . chron. . . . ▪ theol. catech. p. . of worshiping imaginations . p. . theol. proph. p. . dr. wilkins gift of prayer , p. . ecclus. . . sect. . aug. de bona perseverant . cent. . c. . p. . origen in euchylog . & contra celsum . de vitâ constant. l. . c. . can. . c. . can. . can. . anno . sect. . object . saints dayly exercise , p. . answ. cor. . . cal. instit. lib. . c. . sect. . job . . imminues loquelam . sect. . tertul. de oratione . sect. . theol. proph. p. . alsteed ubi supra . matth. . . matth. . . sect. . zach. . . tim. . gregor . . mag. hom. . in ezek. sect. . matth. . . sect. . sect. . sect. . object . answ. isa. . . sect. . neh. . errare possum , haereticus esse nol● . confirmation . excommunication . sect. . deut. . . lyra on matth. . aquinas opuscul . de oratione . cor. . . sect. . matth. . . juvenal . satyr . cambdens elizabeth . casauhon of enthus . p. . kings . . sam. . . kings . . luke . . mark . . sect. . revel . . . matth. . . ball on the lords prayer . obje . . answ. . august . de verbis dem ni . see chèmnitius , p. . de his qui poenae astricti sunt . grotius . chron. . debita ( i. ) peccata , syri sermonis idiotismo : as beza in mat. . grotius in locum . beza in lucam . . beza and grotius . obje . . answ. in matt. ● chemnitius harm . p. . chemnitius p. . ambrose de sacrament . l. . c. . de verb● dei. l. . c. . jo. . v. ambr. li. . de spiritu sancto . c. . lib. . haret . fab . tit . de tatiano . euseb. l. . c. . prompt . f●r . . hebd . s. . luk . lib. . de verb. dei. biblioth . l. . p. . epistola ad sunn●am & fr●telliam . erroribus ejus inolitis . gre. notes ch . penult . de textu n. t. p. . variae lect . glassius p. . see glassius p. . comment . in n. t. n. . de interp . scr. p. . idem . p. mald. preface . ch . . of this opinion were irenaeus , athanasius , and baronius , as in bellar. de verb. dei , l. . c. . franzius p. . ubi suprà . sepher hammussar . . chamier useth this argument . de partibus & gradibus orat. bellar. l. . c. s. . montan. in locum . obje . . luke . . matth. . . answ. . the latines are guilty of this , as grotius notes on matth. . . in latin is codicibus ex rituali latino multa adhaeserunt . rev. . . p. . to . . epist. ad damasum . tilenus ad bellar. de verb. d. l. . c. . grotius on matt. . . deut. . . . cor. . . variae lect. lat. guide to blessedness . bellar de v. d. li. . c. . bellum papale . evertit pro everrit . franzius de interp . s. p. . obje . . matth. . . luke . . cor. . . ●arm . p. . obje . . matt. . . james . obje . . answ. thes. . . obje . . answ. obje . . answ. cor. . . luke . obje . . kings . . answ. matt. . . luke . . notes for div a -e dr. owen p. . cor. . joel . . p. . de collectis ecclesiastisis . p. . hos. . . in locum . in loc . malum ex causâ patiali , bonum non nisi ex causis integris . ut suprà . matt. . . acts . . quia verbis aliquando in oratione opus est , nulla commodior est oratio quàm quae à domino tradita & praescripta est . chenmitius hoc modo verba illa sunt incitamentum devotionis , p. . verba coelesti patri & nota & grata . idem . psal. . . matth. . . luk. . . certi simus quando bane precationis formam reddimus , not tales preces coelesti patri propenere quae ipsius filii sacratissimo ere sunt benedicta , as proinde certam exauditionem speremus . chemnitius . jo. . . materiam dat gratia , materiaeque ingenium cultus induit , arsque●odos . catechisme p. . matth. . . matth. . . quae potest esse magis spiritualis oratio quàm qua verè à christo data est , à quo nobis spiritus sanctus missus est ? st. cyprian suprà . tim. . . tim. . . cor. . . is. . . exod. . . inst. lib. . c. . sect. . job . . pro. . . eccles. . , . job . . tim. . . catech. p. . hanc veniam petimusque damusque . matt. . . psal. . psal. . . catech. p. . a declaration of the faith and order owned and practised in the congregational churches in england; agreed upon and consented unto by their elders and messengers in their meeting at the savoy, octob. . . congregational church in england and wales. savoy meeting ( ). this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing n thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) a declaration of the faith and order owned and practised in the congregational churches in england; agreed upon and consented unto by their elders and messengers in their meeting at the savoy, octob. . . congregational church in england and wales. savoy meeting ( ). owen, john, - . nye, philip, ?- . [ ], , [ ] p. printed for d.l. and are to be sold in paul's church-yard, fleet-street, and westminster-hall, london : . drawn up for the assembly of ministers of congregational churches by a committee headed by philip nye, to whom the work is often attributed. the preface was written by john owen. annotations on thomason copy: "philip nie & his confederat crew of === independants" is inserted with a caret between 'by' and 'their' on the titlepage. "but printed not before [the] february after feb. . "; the in the imprint date has been crossed out and replaced with an " ". reproduction of the original in the british library. eng congregational churches -- creeds -- early works to . congregational churches -- doctrines -- early works to . congregational churches -- england -- history -- early works to . a r (thomason e _ ). civilwar no a declaration of the faith and order owned and practised in the congregational churches in england;: agreed upon and consented unto by thei congregational church in england and wales. savoy meeting c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a declaration of the faith and order owned and practised in the congregational churches in england ; agreed upon and consented unto by their elders and messengers in their meeting at the savoy , octob. . . london printed for d. l. and are to be sold in paul's church-yard , fleet-street , and westminster-hall , . a preface . confession of the faith that is in us , when justly called for , is so indispensable a due all owe to the glery of the soveraign god , that it is ranked among the duties of the first commandment , such as prayer is ; and therefore by paul yoaked with faith it self , as necessary to salvation : with the heart man believeth unto righteousness , and with the mouth confession is made unto salvation . our lord christ himself , when he was accused of his doctrine , considered simply as a matter of fact by preaching ▪ refused to answer ; because , as such , it lay upon evidence , & matter of testimony of others ; unto whom therefore he refers himself : but when both the high-priest and pilate expostulate his faith , and what he held himself to be ; he without any demur at all , chearfully makes declarat on , that he was the son of god ; so to the high-priest : and that he was a king , and born to be a king ; thus to pilate . though upon the uttering of it his life lay at the stake : which holy profession of his is celebrated for our example , tim. . . confessions , when made by a company of professors of christianity joyntly meeting to that end , the most genuine and natural use of such confessions is , that under the same form of words , they express the substance of the same common salvation or unity of their faith ; whereby speaking the same things , they shew themselves perfectly joyned in the same mind , and in the same judgment , cor. . . and accordingly such a transaction is to be looked upon but as a meet or fit medium or means whereby to express that their common faith and salvation ▪ and no way to be made use of as an imposition upon any : what ever is of force or constraint in matters of this nature , causeth them to degenerate from the name and nature of confessions , and turns them from being confessions of faith , into exactions and impositions of faith . and such common confessions of the orthodox faith , made in simplicity of heart by any such body of christians , with concord among themselves , ought to be entertained by all others that love the truth as it is in jesus , with an answerable rejoycing : for if the unanimous opinions and assertions but in some few points of religion , and that when by two churches , namely , that of jerusalem , and the messengers of antioch met , assisted by some of the apostles , were by the believers of those times received with so much joy , ( as it is said , they rejoyced for the consolation ) much more this is to be done , when the whole substance of faith , and form of wholesome words shall be declared by the messengers of a multitude of churches , though wanting those advantages of counsel and authority of the apostles which that assembly had . which acceptation is then more specially due , when these shall ( to choose ) utter and declare their faith in the same substance for matter , yea , words , for the most part , that other chur●hes and assembli●s , reputed the most orthodox , have done before them : for upon such a correspondency , all may see that actually accomplished , which the apostle did but exhort unto , and pray for , in those two more eminent churches of the corinthians and the romans , ( and so in them for all the christians of his time ) that both jew and gentile , that is , men of different perswasions ( as they were ) might glorifie god with one mind and with one mouth . and truly , the very turning of the gentiles to the owning of the same faith , in the substance of it with the christian jew ( though differing in greater points then we do from our brethren ) is presently after dignified by the apostle with this style , that it is the confession of jesus christ himself ; not as the object onely , but as the author and maker thereof : i will confess to thee ( saith christ to god ) among the gentiles . so that in all such accords , christ is the great and first confessor ; and we , and all our faith uttered 〈◊〉 us , are but the epistles , ( as paul ) and confessions ( as isaiah there ) of their lord and ours ; he , but expressing what is written in his heart , through their hearts and mouthes , to the glory of god the father : and shall not we all rejoyce herein , when as christ himself is said to do it upon this occasion : as it there also follows , i will sing unto thy name . further as the soundness and wholesomness of the matter gives the vigor and life to such confessions so the inward freeness , willingness , and readiness of the spirits of the confessors do contribute the beauty and loveliness thereunto : as it is in prayer to god , so in confessions made to men . if two or three met ▪ do agree , it renders both , 〈…〉 the more acceptable . the spirit of christ is in himself too free , great and generous a spirit to suffer himself to be used by any humane arm , to whip men into belief he drive● not but gently leads into all truth , and perswades men to dwell in the tents of l●k● precious faith ; which would lose of its preciousness and value if that sparkle of freeness sh●ne not in it : the character of his people , i● to be a willing people in the day of his power , ( not mans ) in the beauties of holiness which are the assemblings of the saints : one gl●●y of which assemblings in that fi●st ch●rch i● said to have been , they met with one accord ; which is there in the psalm prophesied of , in the instance of that first church , for all other that should succeed . and as this great spirit is in himself free ▪ when , and how for , and in whom to work , so where and when he doth work , he carrieth it with the same freedom , and is said to be a free spirit , as he both is , and works in us : and where this spirit of the lord is , there is liberty . now , as to this confession of ours , besides , that a conspicuous conjunction of the particulars mentioned , hath appeared therein : there are also four remarkable attendants thereon , which added , might perhaps in the eyes of sober and indifferent spirits , give the whole of this transaction a room and rank amongst other many good and memorable things of this age ; at least all set together , do cast as clear a gleam and manifestation of god's power and presence , as hath appeared in any such kind of confessions , made by so numerous a company these later years . the first , is the temper , ( or distemper rather ) of the times , during which , these churches have been gathering , and which they have run through . all do ( out of a general sense ) complain that the times have been perillous , or difficult times ( as the apostle fore told ) ; and that in respect to danger from seducing spirits , more perillous then the hottest seasons of persecution . we have sa●led through an aestuation , fluxes and refluxes of great varieties of spirits , doctrines , opinions and occurrences , and especially in the matter of opinions , which have been accompanied in their several seasons , with powerful perswasions and temptations , to seduce those of our way . it is known , men have taken the freedom ( notwithstanding what authority hath interposed to the contrary ) to vent and vend ●heir own vain and accursed imaginations , contrary to the great and fixed truths of the gospel , insomuch , as take the whole round and circle of delusi●ns , the devil hath in this small time , ran ; it will be found , that every truth , of greater or lesser weight , hath by one or other hand , at one time or another , been questioned and called to the bar amongst us , yea , and impleaded , under the pretext ( which hath some degree of justice in it ) that all should not be bound up to the traditions of former times , nor take religion upon trust . whence it hath come to pass , that many of the soundest professors were put upon a new search and d squisition of such truths , as they had taken for granted , and yet had lived upon the comfort of : to the end they might be able to convince others , and est blish their own hearts against that darkness and unbelief , that is ready to close with error , or at least t● doubt of the truth , when error is speciousl● presented . and hereupon we do professedly account it one of the greatest advantages gained out of the temptations of these times , yea the honour of the saints and ministers of these nations , that after they had sweetly been exercised in , and had improved practical and experimental truths , this should be the r forther lot , to examine and discuss , and indeed , anew to learn over every doctrinal truth , both out of the scriptures , and also with a fresh taste thereof in their own hearts ; which is no other then what the apostle exhorts to , try all things , bold fast that which is good . conversion unto god at first , what is it else then a savory and aff●ct●onate application , and the bring●ng home to the heart with spiritual light and life , all truths that are necessary to salvation , together with other lesser truths ? all which we had afore conversion taken in but notionally from common education and tradition . now that after this first gust those who have bin thus converted should be put upon a new probation and search out of the scriptures , not onely of all principles explicitely ingredients to conversion ; ( unto which the apostle referreth the galatians when they had diverted from them ) but of all other superstructures as well as fundamentals ; and together therewith , anew to experiment the power and sweetness of all these in their own souls : what is this but tryed faith indeed ? and equivalent to a new conversion unto the truth ? an anchor that is proved to be sure and stedfast , that will certainly hold in all contrary storms . this was the eminent seal and commendation which those holy apostles that lived and wrote last ( peter , john , and jude in their epistles ) did set and give to the christians of the latter part of those primitive times . and besides , it is clear and evident by all the other epistles , from first to last , that it cost the apostles as much , and far more care and pains to preserve them they had converted , in the truth , then they had taken to turn them thereunto at first : and it is in it self as great a work and instance of the power of god , that keeps , yea , guards us through faith unto salvation . secondly , let this be added , ( or superadded rather ) to give full weight and measure , even to running over , that we have all along this season , held forth ( though quarrelled with for it by our brethren ) this great principle of these times , that amongst all christian states and churches , there ought to be vouchsafed a forbearance and mutual indulgence unto saints of all perswasions , that keep unto , and hold fast the necessary foundations of faith and holiness , in all other matters extrafundamental , whether of faith or order . this to have been our constant principle , we are not ashamed to confess to the whole christian world . wherein yet we desire we may be understood , not as if in the abstract we stood indifferent to falshood or truth , or were careless whether faith or error , in any truths but fundamental , did obtain or not , so we had our liberty in our petty and smaller differences ; or as if to make sure of that , we had cut out this wide cloake for it : no , we profess that the whole , and every particle of that faith delivered to the saints , ( the substance of which we have according to our light here professed ) is , as to the propagation and furtherance of it by all gospel-means , as precious to us as our lives ; or what can be supposed dear to us ; and in our sphere we have endeavored to promote them accordingly : but yet withall , we have and do contend , ( and if we had all the power which any , or all of our brethren of differing opinions have desired to have over us , or others , we should freely grant it unto them all ) we have and do contend for this , that in the concrete , the persons of all such gracious saints , they and their errors , as they are in them , when they are but such errors as do and may stand with communion with christ , though they should not repent of them , as not being convinced of them to the end of their days ; that those , with their errors ( that are purely spiritual , and intrench and overthrow not civil societies , ) as concrete with their persons , should for christs sake be born withall by all christians in the world ; and they notwithstanding be permitted to enjoy all ordinances and spiritual priviledges according to their light , as freely as any other of their brethren that pretend to the greatest orthodoxity ; as having as equal , and as fair a right in and unto christ , and all the holy things of christ , that any other can challenge to themselves . and this doth afford a full and invincible testimony on our behalf , in that whiles we have so earnestly contended for this just liberty of saints in all the churches of christ , we our selves have no need of it : that is , as to the matter of the profession of faith which we have maintained together with others : and of this , this subsequent confession of faith gives sufficient evidence . so as we have the confidence in christ , to utter in the words of those two great apostles , that we have stood fast in the liberty wherewith christ hath made us free ( in the behalf of others , rather then our selves ) and having been free , have not made use of our liberty for a cloak of error or maliciousness in our selves . and yet , loe , whereas from the beginning of the rearing of these churches , that of the apostle hath been ( by some ) prophecyed of us , and applyed to us , that whiles we promised ( unto others ) liberty , we our selves would become servants of corruption , and be brought in bondage to all sorts of fancies and imaginations ; yet the whole world may now see after the experience of many years ran-through ( and it is manifest by this confession ) that the great and gracious god hath not only kept us in that common unity of the faith and knowledge of the son of god , which the who●e community of saints have and shall in their generations come unto , but also in the same truths , both small and great , that are built thereupon , that any other of the best and more pure reformed churches in their best times ( which were their first times ) have arrived unto : this confession withall holding forth a professed opposition unto the common errors and heresies of these times . these two considerations have been taken from the seasons we have gone through . thirdly , let the space of time it self , or dayes , wherein from first to last the whole of this confession was framed and consented to by the whole of us , be duly considered by sober and ingenuous spirits : the whole of days in which we had meetings about it , ( set aside the two lords days and the first days meeting , in which we considered and debated what to pitch upon ) were but dayes , part of which also was spent by some of us in prayer , others in consulting ; and in the end all agreeing . we mention this small circumstance but to this end , ( which still adds unto the former ) that it gives demonstration , not of our freeness and willingness onely , but of our readiness and preparedness unto so great a work ; which otherwise , and in other assemblies , hath ordinarily taken up long and great debates , as in such a variety of matters of such concernment , may well be supposed to fall out . and this is no other then what the apostle peter exhorts unto , be ready always to give an answer to every man that asketh you a reason , or account of the hope that is in you . the apostle paul saith of the spiritual truths of the gospel , that god hath prepared them for those that love him . the inward and innate constitution of the new creature being in it self such as is suted to all those truths , as congenial thereunto : but although there be this mutual adaptness between these two , yet such is the mixture of ignorance , darkness and unbelief , carnal reason ▪ pre-occupation of judgment , interest of parties , wantonness in opinion , proud adhering to our own perswasions , and perverse oppositions and av●rsness to agree with others , and a multitude of such like distempers common to believing man : all which are not onely mixed with , but at times ( especially in such times as have passed over our heads ) are ready to overcloud our judgments , and to cause our eyes to be double , and sometimes prevail as well as lusts , and do byass our wills and affections : and such is their mixture , that although there may be existent an habitual preparedness in mens spirits , yet not always a present readiness to be found , specially not in such a various multitude of men , to make a solemn and deliberate profession of all truths , it being as great a work to find the spirits of the just ( perhaps the best of saints ) ready for every truth , as to be prepared to every good work . it is therefore to be looked at , as a great and special work of the holy ghost , that so numerous a company of ministers , and other principal brethren , should so readily , speedily , and joyntly give up themselves unto such a whole body of truths that are after godliness . this argues they had not their faith to seek ; but , as is said of ezra , that they were ready scribes , and ( as christ ) instructed unto the kingdom of heaven , being as the good housholders of so many families of christ , b●nging forth of their store and treasury new and old. it shews these truths had been familiar to them , and they acquainted with them , as with their daily food and provision , ( as christs allusion there insinuates ) : in a word , that so they had preached , and that so their people had beleived , as the apostle speaks upon one like particular occasion . and the apostle paul considers ( in cases of this nature ) the suddenness o●length of the time , either one way or the other ; whether it were in mens forsaking or learning of the truth . thus the suddenness in the galatians ca●e in leaving the truth ▪ he makes a wonder of it : i marvel that you are so soon ( that is , in so short a time ) removed from the true gospel unto another . again on the contrary , in the hebrews he aggravates their backwards ess , that when for the time you ought to be teachers , you had need that one teach you the very first principles of the oracles of god . the parallel contrary to both these having fallen our in this transaction , may have some ingredient and weight with ingenuous spirits in its kind , according to the proportion is put upon either of these forementioned in their adverse kind , and obtain the like special observation . this accord of ours hath fallen out without having held any correspondency together , or prepared consultation , by which we might come to be advised of one anothers mindes . we alledge not this as a matter of commendation in us ; no , we acknowledge it to have been a great neglect : and accordingly one of the first proposals for union amongst us was , that there might be a constant correspondence held among the churches for counsel and mutual edification , so for time to come to prevent the like omission . we confess that from the first , every , or at least the generality of our churches , have been in a manner like so many ships ( though holding forth the same general colours ) lancht singly , and sailing apart and alone in the vast ocean of these tumultuating times , and they exposed to every wind of doctrine , under no other conduct then the word and spirit , and their particular elders and principal brethren , without associations among our selves , or so much as holding out common lights to others , whereby to know where we were . but yet whilest we thus confess to our own shame this neglect , let all acknowledge , that god hath ordered it for his high and greater glory , in that his singular care and power should have so warcht over each of these , as that all should be found to have steered their course by the same chart , and to have been bound for one and the same port , and that upon this general search now made , that the same holy and blessed truths of all sorts , which are currant and warrantable amongst all the other churches of christ in the world , should be found to be our lading . the whole , and every of these things when put together , do cause us ( whatever men of prejudiced and opposite spirits may find out to slight them ) with a holy admiration , to say , that this is no other then the lords doing ; and which we with thansgiving do take from his hand as a speciall token upon us for good , and doth shew that god is faithfull and upright towards those that are planted in his house : and that as the faith was but once for all , and intentionally first delivered unto the saints ; so the saints , when not abiding scattered , but gathered under their respective pastors according to gods heart into an house , and churches unto the living god , such together are , as paul forespake it , the most steady and firm pillar and seat of truth that god hath anywhere appointed to himself on earth , where his truth is best conserved , and publiquely held forth ; there being in such assemblies weekly a rich dwelling of the word amongst them , that is , a daily open house kept by the means of those good housholders , their teachers and other instructers respectively appropriated to them , whom christ in the vertue of his ascension , continues to give as gifts to his people , himself dwelling amongst them ; to the end that by this , as the most sure standing permanent means , the saints might be perfected ▪ till we all ( even all the saints in present and future ages ) do come by this constant and daily ordinance of his unto the unity of the faith and knowledge of the son of god unto a perfect man , unto the measure of the stature of the fulnesse of christ ( which though growing on by parts and piecemeal ▪ will yet appear compleat , when that great and general assembly shall be gathered , then when this world is ended , and these dispensations have had their fulness and period ) and so that from henceforth ( such a provision being made for us ) we be no more children tossed too and fro , and carried about with every wind of doctrine . and finally , this doth give a fresh and recent demonstration , that the great apostle and high-priest of our profession is indeed ascended into heaven , and continues there with power and care , faithfull as a son over his own house , whose house are we , if we hold fast the confidence and the rejoycing of the hope firm unto the end : and shews that he will , as he hath promised , be with his own institutions to the end of the world . it is true , that many sad miscarriages , divisions , breaches , fallings off from holy ordinances of god , have along this time of tentation , ( especially in the beginning of it ) been found in some of our churches ; and no wonder , if what hath been said be fully considered : many reasons might further be given hereof , that would be a sufficient apology , without the help of a retortion upon other churches ( that promised themselves peace ) how that more destroying ruptures have befallen them , and that in a wider sphere and compasse ; which though it should not justifie us , yet may serve to stop others mouths . let rome glory of the peace in , and obedience of her children , against the reformed churches for their divisions that occurred ( especially in the first rearing of them ) whilest we all know the causes of their dull & stupid peace to have been carnal interests , worldly correspondencies , and coalitions , strengthened by gratifications of all sorts of men by that religion , the principles of blind devotion , traditional faith , ecclesiastical tyranny , by which she keeps her children in bondage to this day . we are also certain , that the very same prejudices that from hence they would cast upon the reformed ( if they were just ) do lye as f●lly against those pure churches raised up by the apostles themselves in those first t●mes : for as we have heard of their patience , sufferings , consolations , and the transcending gifts powred out , and graces shining in them , so we have heard complaints of their divisions too , of the forsakings of their assemblies , as the custom or manner of some was ( which later were in that respect felones de se , and needed no other delivering up to satan as their punishment , then what they executed upon themselves . ) we read of the shipwrack also of faith and a good conscience , and overthrowings of the faith of some ; and still but of some ▪ not all , nor the most : which is one piece of an apologie the apostle again and again inserts to future ages , and through mercy we have the same to make . and truly we take the confidence professedly to say , that these tentations common to the purest churches of saints separated from the mixture of the world , though they grieve us ( for who is offended , and we burn not ? ) yet they do not at all stumble us , as to the truth of our way , had they been many more : we say it again , these stumble us no more ( as to that point ) then it doth offend us against the power of religion it self , to have seen , and to see daily in particular persons called out and separated from the world by an effectual work of conversion , that they for a while do suffer under disquietments , vexations , turmoils , unsettlements of spirit , that they are tossed with tempests and horrid tentations , such as they had not in their former estate , whilst they walked according to the course of this world : for peter hath sufficiently instructed us whose businesse it is to raise such storms , even the devil's ; and also whose designe it is , that after they have suffered a while , thereby they shall be setled , perfected , stablished , that have so suffered , even the god of all grace . and look what course of dispensation god holds to saints personally , he doth the like to bodyes of saints in churches , and the devil the same for his part too : and that consolatory maxim of the apostle , god shall tread down satan under your feet shortly , which paul utteteth concerning the church of rome , shews how both god and satan have this very hand therein ; for he speaks that very thing in reference unto their divisions , as the coherence clearly manifests ; and so you have both designs exprest at once . yea , we are not a little induced to think , that the divisions , breaches , &c. of those p●imitive churches would not have been so frequent among the people themselves , and not the elders onely , had not the freedom , liberties and rights of the members ( the brethren , we mean ) been stated and exercised in those churches , the same which we maintain and contend for to be in ours . yea ( which perhaps may seem more strange to many ) had not those churches been constituted of members inlightned further then with notional and traditional knowledge , by a new and more powerfull light of the holy ghost , wherein they had been made partakers of the holy ghost , and the heavenly gift , and their hearts had tasted the good word of god , and the powers of the world to come ▪ and of such members at lowest , there had not fallen out those kindes of divisions among them . for experience hath shewn , that the common sort of meer doctrinal professors ( such as the most are now a days ) whose highest elevation is but freedom from moral scandal , joyned with devotion to christ through meer education , such as in many turks is found towards mahomet , that these finding and feeling themselves not much concerned in the active part of religion , so they may have the honour ( especially upon a reformation of a new refinement ) that themselves are approved members , admitted to the lords supper , and their children to the ordinance of baptism ; they regard not other matters ( as gallio did not ) but do easily and readily give up themselves unto their guides , being like dead fishes carried with the commonstream ; whereas those that have a further renewed light by a work of the holy ghost , whether saving or temporary , are upon the quite contrary grounds apt to be bufie about , and inquisitive into , what they are to receive and practise , or wherein their consciences are professedly concerned and involved : and thereupon they take the freedom to examine and try the spirits , whether of god or no : and from hence are more apt to dissatisfaction , and from thence to run into division , and many of such proving to be inlightned but with a temporary , not saving faith ( who have such a work of the spirit upon them , and profession in them , as will and doth approve it self to the judgment of saints , and ought to be so judged , until they be otherwise discovered ) who at long-run , prove hypocrites , through indulgence unto lusts , and then out of their lusts persist to hold up these divisions unto breach of , or departings from , churches , and the ordinances of god , and god is even with them for it , they waxing worse and worse , deceiving and being deceived ; and even many of those that are sincere , through a mixture of darkness and erroneousness in their judgments , are for a season apt out of conscience to be led away with the error of others , which lie in wait to deceive . insomuch as the apostle upon the example of those first times , fore-seeing also the like events in following generations upon the like causes , hath been bold to set this down as a ruled case , that likewise in other churches so constituted and de facto empriviledged as that of the church of corinth was ( which single church , in the sacred records about it , is the compleatest mirror of church-constitution , order , and government , and events thereupon ensuing , of any one church whatever that we have story of ) his maxim is , there must be also divisions amongst you ; he setly inserts an [ also ] in the case , as that which had been in his own observation , and that which would be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the fate of other churches like thereunto , so prophefieth he : and he speaks this as peremptorily , as he doth elsewhere in that other , we must through many tribulations enter into the kingdom of heaven : yea , and that all that will live godly in christ jesus , shall suffer persecution : there is a [ must ] upon both alike ; and we bless god , that we have run through both , and do say , and we say no more that as it was then , so it is now , in both respects . however , such hath been the powerful hand of god's providence in these , which have been the worst of our tryals , that out of an approved experience and observation of the issue , we are able to adde that other part of the apostles prediction , that therefore such rents must be , that they which are approved may be made manifest among you ; which holy issue god ( as having aimed at it therein ) doth frequently and certainly bring about in churches , as he doth bring upon them that other fate of division . let them therfore look untoit , that are the authors of such disturbances , as the apostle warneth , gal . . the experiment is this , that we have seen , and do daily see , that multitudes of holy and precious souls , and ( in the holy ghosts word ) approved saints , have been , and are the more rooted and grounded by means of these shakings , and do continue to cleave the faster to christ ▪ and the purity of hi● ordinances , and value them the more by this cost god hath put them to for the enjoying of them , who having been planted in the house of the lord , have flourished in the courts of our god , in these evil times , to new that the lord is upright . and this experimented event from out of such divisions , hath more confirmed us , and is a louder apologie for us , then all that our opposites are able from our breaches to alleadge to prejudice us . we will add a few words for conclusion , and give a more particular account of this our declaration . in drawing up this confession of faith , we have had before us the articles of religion , approved and passed by both houses of parliament , after advice had with an assembly of divines , called together by them for that purpose . to which confession , for the substance of it , we fully assent , as do our brethren of new-england , and the churches also of scotland , as each in their general synods have testified . a few things we have added for obviating some erroneous opinions , that have been more broadly and boldly here of late maintained by the asserters , then in former times ; and made other additions and alterations in method , here and there , and some clearer explanations , as we found occasion . we have endeavoured throughout , to hold to such truths in this our confession , as are more properly termed matters of faith ; and what is of church-order , we dispose in certain propositions by it self . to this course we are led by the example of the honorable houses of parliament , observing what was established , and what omitted by them in that confession the assembly presented to them . who thought it not convenient to have matters of discipline and church-government put into a confession of faith , especially such particulars thereof , as then were , and still are controverted and under dispute by men orthodox and sound in faith . the th cap therefore of that confession , as it was presented to them by the assembly , which is of church censures , their tlse , kinds , and in whom placed : as also cap. . of synods and councels , by whom to be called , of what force in their decrees and determinations . and the th paragr. of the th cap. which determines what opinions and practises disturb the peace of the church , and how such disturbers ought to be proceeded against by the censures of the church , and punished by the civil magistrate ▪ also a great part of the th cap. of marriage and divorce . these were such doubtful assertions , and so unsutable to a confession of faith , as the honorable houses in their great wisdom thought fit to lay them aside : there being nothing that tends more to heighten dissentions among brethren , then to determine and adopt the matter of their difference , under so high a title , as to be an article of our faith : so that there are two whole chapters , and some paragraphs in other chapters in their confession , that we have upon this account omitted ; and the rather do we give this notice , because that copy of the parl. followed by us , is in few mens hands ; the other as it came from the assembly , being approved of in scotland , was printed and hastened into the world , before the parl , had declared their resolutions about it ; which was not til june . . and yet hath been , and continueth to be the copy ( ordinarily ) onely sold , printed , and reprinted for these years . after the th cap. of the law , we have added a cap. of the gospel , it being a title that may not well be omitted in a confession of faith : in which chapter , what is dispersed , and by intimation in the assemblies confession , with some little addition , is here brought together , and more fully , under one head . that there are not scriptures annexed , as in some confessions ( though in divers others it 's otherwise ) we give the same account as did the reverend assembly in the same case : which was this ; the confession being large , and so framed , as to meet with the common errors , if the scriptures should have been alleadged with any clearness , and by shewing where the strength of the proof lieth , it would have required a volume . we say further , it being our utmost end in this ( as it is indeed of a confession ) humbly to give an account what we hold and assert in these matters ; that others , especially the churches of christ may judge of us accordingly : this we aimed at , and not so much to instruct others , or convince gain-sayers . these are the proper works of other institutions of christ , and are to be done in the strength of express scripture . a confession is an ordinance of another nature . what we have laid down and asserted about churches and their government , we humbly conceive to be the order which christ himself hath appointed to be observed , we have endeavored to follow scripture light ; and those also that went before us according to that rule , desirous of nearest uniformity with reforming-churches , as with our brethren in new-england , so with others , that differ from them and us . the models and platforms of this subject laid down by learned men , and practised by churches , are various : we do not judge it brotherly , or grateful , to insist upon comparisons , as some have done ; but this experience teacheth , that the variety , and possibly the disputes and emulations arising thence , have much strengthened , if not fixed , this unhappy perswasion in the mindes of some learned and good men , namely , that there is no setled order laid down in scripture ; but it 's left to the prudence of the christian magistrate , to compose or make choice of such a form as is most sutable and consistent with their civil-government . where this opinion is entertained in the perswasion of governors , there , churches asserting their powet and order to be jure divino , and the appointment of jesus christ , can have no better nor more honorable entertainment , then a toleration or permission . yet herein there is this remarkable advantage to all parties that differ , about what in government is of christ's appointment ; in that such magistrates have a far greater latitude in conscience , to tolerate and permit the several forms of each so bound up in their perswasion , then they have to submit unto what the magistrate shall impose : and thereupon the magistrate exercising an indulgency and forbearance , with protection and encouragement to the people of god , so differing from him , and amongst themselves : doth therein discharge as great a faithfulness to christ , and love to his people , as can any way be supposed and expected from any christian magistrate , of what perswasion soever he is . and where this clemency from governors is shewed to any sort of persons , or churches of christ , upon such a principle , it will in equity produce this just effect , that all that so differ from him , and amongst themselves , standing in equal and alike difference from the principle of such a magistrate , he is equally free to give a like liberty to them , one as well as the other . this faithfulness in our governours we do with thankfulness to god acknowledge , and to their everlasting honour , which appeared much in the late reformation . the hierarchie , common-prayer-book , and all other things grievous to god's people , being removed , they made choice of an assembly of learned men , to advise what government and order is meet to be established in the room of these things ; and because it was known there were different opinions ( as always hath been among godly men ) about forms of church-government , there was by the ordinance first sent forth to call an assembly , not onely a choice made of persons of several perswasions , to sit as members there , but liberty given , to a lesser number , if dissenting , to report their judgments and reasons , as well and as freely as the major part . hereupon the honorable house of commons ( an indulgence we hope will never be forgotten ) finding by papers received from them , that the members of the assembly were not like to compose differences amongst themselves , so as to joyn in the same rule for church-government , did order further as followeth : that a committee of lords and commons , &c. do take into consideration the differences of the opinions in the assembly of divines in point of church-government , and to endeavor a union if it be possible ; and in case that cannot be done , to endeavor the finding out some may , how far tender consciences , who cannot in all things submit to the same rule which shal be established , may be born with according to the word , and as may stand with the publique peace . by all which it is evident , the parliament purposed not to establish the rule of church-government with such rigor , as might not permit and bear with a practise different from what they had established : in persons and churches of different principles , if occasion were . and this christian clemency and indulgence in our governours , hath been the foundation of that freedom and liberty , in the managing of church-affairs , which our brethren , as well as we , that differ from them , do now , and have many years enjoyed . the honorable houses by several ordinances of parliament after much consultation , having setled rules for church-government , and such an eccleasistical order as they judged would best joynt with the laws and government of the kingdom , did publish them , requiring the practise hereof throughout the nation ; and in particular , by the min. of the pr. of lon. but ( upon the former reason , or the like charitable consideration ) these rules were not imposed by them under any penalty , or rigorous inforcement , though frequently urged thereunto by some . our reverend brethren of the province of london , having considered of these ordinances , and the church-government laid down in them , declared their opinions to be , that there is not a compleat rule in those ordinances ; also , that there are many necessary things not yet established , and some things wherein their consciences are not so fully satisfied . these brethren , in the same paper , have published also their joynt resolution to practise in all things according to the rule of the word , and according to these ordinances , so far as they conceive them correspond to it , and in so doing , they trust they shall not grieve the spirit of the truly godly , nor give any just occasion to them that are contrary minded , to blame their proceedings . we humbly conceive that ( we being dissatisfied in these things as our brethren ) the like liberty was intended by the honorable houses and may be taken by us of the congregational way ( without blame or grief to the spirits of those brethren at least ) to resolve , or rather to continue in the same resolution and practise in these matters , which indeed were our practises in times of greatest opposition , and before this reformation was began . and as our brethren the ministers of london , drew up and published their opinions and apprehensions about church-government into an intire system ; so we now give the like publique account of our consciences , and the rules by which we have constantly practised hitherto ; which we have here drawn up , and do present . whereby it will appear how much , or how little we differ in these things from our presbyterian brethren . and we trust there is no just cause why any man , either for our differing from the present settlement , it being out of conscience , and not out of contempt , or our differences one from another , being not wilful , should charge either of us with that odious reproach of schism . and indeed , if not for our d ffering from the state settlement , much less because we differ from our brethren , our d fferences being in some lesser things , and circumstances onely , as themselves acknowledge . and let it be further considered , that we have not broken from them or their order by these differences ( but rather they from us ) and in that respect we less deserve their censure ; our practise being no other then what it was in our breaking from episcopacy , and long before presbytery , or any such form as now they are in , was taken up by them ; and we will not say how probable it is , that the yoke of episcopacy had been upon our neck to this day , if some such way ( as formerly , and now is , and hath been termed schism ) had not with much suffering bin then practised , and since continued in . for novelty wherewith we are likewise both charged by the enemies of both , it is true , in respect of the publique and open profession , either of presbytery or independency , this nation hath been a stranger to each way , it 's possible , ever since it hath been christian ; though for our s lves we are able to trace the foot-steps of an independent congregational way in the ancientest customs of the churches ; as also in the writings of our soundest protestant divines , and ( that which we are much satified in ) a full concurrence throughout in all the substantial parts of church-government , with our reverend brethren the old puritan non-conformists ▪ who being instant in prayer and much sufferings , prevailed with the lord , and we reap with joy , what they sowed in tears . our brethren also that are for presbyterial subordinations , profess what is of weight against novelty for their way . and now therefore seeing the lord , in whose hand is the heart of princes , hath put into the hearts of our governours to tolerate and permit ( as they have done many years ) persons of each perswasion , to enjoy their consciences , though neither come up to the rule established by authority : and that which is more , to give us both protection , and the same encouragement , that the most devoted conformists in those former superstitious times enjoyed ; yea , and by a publike law to estalish this liberty for time to come ; and yet further , in the midst of our fears , to set over us a prince that owns this establishment , and cordially resolves to secure our churches in the enjoyment of these liberties , if we abuse them not to the disturbance of the civil peace . this should be a very great engagement upon the hearts of all , though of different perswasions , to endeavour our utmost , joyntly to promove the honour and prosperity of such a government and governours by whatsoever means , which in our callings as ministers of the gospel , and as churches of jesus christ the prince of peace , we are any way able to do ; as also to be peaceably disposed one towards another , and with mutual toleration to love as brethren , notwithstanding such differences : remembring , as it 's very equal we should , the differences that are between presbyterians and independents , being differences between fellow-servants , and neither of them having authority given from god or man , to impose their opinions , one more then the other . that our governours after so solemn an establishment , should thus bear with us both , in our greater differences from their rule : and after this , for any of us to take a fellow-servant by the throat , upon the account of a lesser reckoning , and nothing due to him upon it , is to forget , at least not to exercise , that compassion and tenderness we have found , where we had less ground to challenge or expect it . our prayer unto god is , that whereto we have already attained , we all may walk by the same rule , and that wherein we are otherwise minded , god would reveal it to us in his due time . a declaration of the faith and order owned and practised in the congregational churches in england . chap. i. of the holy scripture . although the light of nature , and the works of creation and providence , do so far manifest the goodnesse , wisdom , and power of god , as to leave men unexcusable ; yet are they not sufficient to give that knowledge of god and of his will , which is necessary unto salvation : therefore it pleased the lord at sundry times , and in divers manners to reveal himself , and to declare that his will unto his church ; and afterwards for the better preserving and propagating of the truth , and for the more sure establishment and comfort of the church against the corruption of the flesh , and the malice of satan and of the world , to commit the same wholly unto writing : which maketh the holy scripture to be most necessary ; those former wayes of gods revealing his will unto his people , being now ceased . ii. under the name of holy scripture , or the word of god written , are now contained all the books of the old and new testament ; which are these : of the old testament . genesis , exodus , leviticus , numbers , deuteronomy , joshua , judges , ruth , samuel , samuel , kings , kings , chronicles , chronicles , ezra , nehemiah , esther , job , psalms , proverbs , ecclesiastes , the song of songs , isaiah , jeremiah , lamentations ezekiel , daniel , hosea , joel , amos , obadiah , jonah , micah , nahum , habakkuk , zephaniah , haggai , zechariah , malachi . of the new testament . mathew , mark , luke , john , the acts of the apostles , pauls epistle to the romans , corinthians , corinthians , galatians , ephesians , phillippians , colossians , thessalonians , thessalonians , to timothy , to timothy , to titus , to philemon , the epistle to the hebrews , the epistle of james , the first and second epistles of peter , the first , second and third epistles of john , the epistle of jude , the revelation . all which are given by the inspiration of god to be the rule of faith and life . iii. the books commonly called apocrypha , not being of divine inspiration , are no part of the canon of the scripture ; and therefore are of no authority in the church of god , nor to be any otherwise approved or made use of , then other humane writings . iv. the authority of the holy scripture , for which it ought to be believed and obeyed , dependeth not upon the testimony of any man or church , but wholly upon god ( who is truth it self ) the author thereof ; and therefore it is to be received , because it is the word of god . v. we may be moved , and induced by the testimony of the church , to an high and reverent esteem of the holy scripture . and the heavenliness of the matter , the efficacy of the doctrine , the maiesty of the style , the consent of all the parts , the scope of the whole , ( which is , to give all glory to god ) the full discovery it makes of the only way of mans salvation , the many other incomparable excellencies , and the intire perfection thereof , are arguments whereby it doth abundantly evidence it self to be the word of god ; yet notwithstanding , our full perswasion and assurance of the infallible truth and divine authority thereof , is from the inward work of the holy spirit , bearing witness by and with the word in our hearts . vi . the whole counsel of god concerning all things necessary for his own glory , mans salvation , faith , and life , is either expresly set down in scripture , or by good and necessary consequence may be deduced from scripture ; unto which nothing at any time is to be added , whether by new revelations of the spirit , or traditions of men . nevertheless we acknowledge the inward illumination of the spirit of god to be necessary for the saving understanding of such things as are revealed in the word : and that there are some circumstances concerning the worship of god and government of the church , common to humane actions and societies , which are to be ordered by the light of nature and christian prudence , according to the general rules of the word , which are always to be observed . vii . all things in scripture are not alike plain in themselves , nor alike clear unto all : yet those things which are necessary to be known , believed , and observed for salvation , are so clearly propounded and opened in some place of scripture or other , that not only the learned , but the unlearned , in a due use of the ordinary means , may attain unto a sufficient understanding of them . viii . the old testament in hebrew ( which was the native language of the people of god of old ) and the new testament in greek ( which at the time of writing of it was most generally known to the nations ) being immediately inspired by god , and by his singular care and providence kept pure in all ages , are therefore authentical ; so as in all controversies of religion , the church is finally to appeal unto them . but because these original tongues are not known to all the people of god , who have right unto , and interest in the scriptures , and are commanded in the fear of god to read and search them ; therefore they are to be translated into the vulgar language of every nation unto which they come , that the word of god dwelling plentifully in all , they may worship him in an acceptable manner , and through patience and comfort of the scriptures may have hope . ix . the infallible rule of interpretation of scripture , is the scripture it self . and therefore when there is a question about the true and full sense of any scripture ( which is not manifold , but one ) it must be searched and known by other places , that speak more clearly . x. the supreme judge by which all controversies of religion are to be determined , and all decrees of councils , opinions of ancient writers , doctrines of men and private spirits , are to be examined , and in whose sentence we are to rest , can be no other , but the holy scripture delivered by the spirit ; into which scripture so delivered , our faith is finally resolved . chap. ii. of god and of the holy trinity . there is but one onely living and true god ; who is infinite in being and perfection ▪ a most pure spirit , invisible , without body , parts , or passions , immutable , immense , eternal , incomprehensible , almighty , most wise , most holy , most free , most absolute , working all things according to the counsel of his own immutable , and most righteous will , for his own glory , most loving , gracious , merciful , long-suffering , abundant in goodness and truth , forgiving iniquity , transgression and sin , the rewarder of them that diligently seek him ; and withal , most just and terrible in his judgments , hating all sin , and who will by no means clear the guilty . ii. god hath all life , glory , goodness , blessedness , in , and of himself ; and is alone in , and unto himself , all-sufficient , not standing in need of any creatures , which he hath made , nor deriving any glory from them , but onely manifesting his own glory in , by , unto , and upon them : he is the alone fountain of all being , of whom , through whom , and to whom are all things ; and hath most soveraign dominion over them , to do by them , for them , or upon them , whatsoever himself pleaseth : in his sight all things are open and manifest , his knowledge is infinite , infallible , and independent upon the creature , so as nothing is to him contingent or uncertain : he is most holy in all his counsels , in all his works , and in all his commands . to him is due from angels and men , and every other creature , whatsoever worship , service or obedience , as creatures , they owe unto the creator , and whatever he is further pleased to require of them . iii. in the unity of the god-head there be three persons , of one substance , power , and eternity , god the father , god the son , and god the holy ghost : the father is of none , neither begotten , nor proceeding , the son is eternally begotten of the father ; the holy ghost eternally proceeding from the father and the son . which doctrine of the trinity is the foundation of all our communion with god , and comfortable dependence upon him . chap. iii. of gods eternal decree . god from all eternity did by the most wise and holy counsel of his own will , freely and unchangeably ordain whatsoever comes to passe : yet so , as thereby neither is god the author of sin , nor is violence offered to the will of the creatures , nor is the liberty or contingency of second causes taken away , but rather established . ii. although god knowes whatsoever may or can come to pass upon all supposed conditions , yet hath he not decreed any thing , because he foresaw it as future , or as that which would come to passe upon such conditions . iii. by the decree of god for the manifestation of his glory , some men and angels are predestinated unto everlasting life , and others fore-ordained to everlasting death . iv. these angels and men thus predestinated , and fore-ordained , are particularly and unchangeably designed ; and their number is so certain and definite , that it cannot be either increased or diminished . v. those of mankind that are predestinated unto life , god , before the foundation of the world was laid , according to his eternal and immutable purpose , and the secret counsel and good pleasure of his will , hath chosen in christ unto everlasting glory , out of his meer free grace and love , without any sore-sight of faith or good works , or perseverance in either of them , or any other thing in the creature , as conditions or causes moving him thereunto , and all to the praise of his glorious grace . vi . as god hath appointed the elect unto glory , so hath he by the eternal and most free purpose of his will fore-ordained all the means thereunto : wherefore they who are elected , being faln in adam , are redeemed by christ , are effectually called unto faith in christ by his spirit working in due season , are justified , adopted , sanctified , and kept by his power , through faith , unto salvation . neither are any other redeemed by christ , or effectually called , justified , adopted , sanctified , and saved , but the elect onely . vii . the rest of mankind god was pleased , according to the unsearchable counsel of his own will , whereby he extendeth or withholdeth mercy , as he pleaseth , for the glory of his soveraign power over his creatures , to passe by and to ordain them to dishonour and wrath for their sin , to the praise of his glorious justice . viii . the doctrine of this high mystery of predestination , is to be handled with special prudence and care , that men attending the will of god revealed in his word , and yielding obedience thereunto , may from the certainty of their effectual vocation , be assured of their eternal election . so shall this ▪ doctrine afford matter of praise , reverence and admiration of god ; and of humility , diligence , and abundant consolation to all that sincerely obey the gospel . chap. iv. of creation . it pleased god the father , son , and holy ghost , for the manifestation of the glory of his eternal power , wisdom , and goodness , in the beginning , to create or make of nothing the world , and all things therein , whether visible or invisible , in the space of six dayes , and all very good . ii. after god had made all other creatures , he created man , male and female , with reasonable and immortal souls , endued with knowledg , righteousness and true holiness , after his own image , having the law of god written in their hearts , and power to fulfill it ; and yet under a a possibility of transgressing , being left to the liberty of their own will , which was subject unto change . besides this law written in their hearts , they received a command not to eat of the tree of the knowledge of good and evil ; which whiles they kept , they were happy in their communion with god , and had dominion over the creatures . chap. v. of providence . god the great creator of all things , doth uphold , direct , dispose and govern all creatures , actions and things from the greatest even to the least , by his most wise and holy providence , according unto his infallible fore-knowledge , and the free and immutable counsel of his own will , to the praise of the glory of his wisdom , power , justice , goodness and mercy . ii. although in relation to the fore-knowledge and decree of god , the first cause , all things come to passe immutably , and infallibly ; yet by the same providence he ordereth them to fall out , according to the nature of second causes , either necessarily , freely , or contingently . iii. god in his ordinary providence maketh use of means , yet is free to work without , above , and against them at his pleasure . iv. the almighty power , unsearchable wisdom , and infinite goodness of god , so far manifest themselves in his providence , in that his determinate counsel , extendeth it self even to the first fall , and all other sins of angels and men ( and that not by a bare permission ) which also he most wisely and powerfully ▪ boundeth , and otherwise ordereth and governeth in a manifold dispensation to his own most holy ends ; yet so , as the sinfulnesse thereof proceedeth onely from the creature , and not from god , who being most holy and righteous , neither is , nor can be , the author or approver of sin . v. the most wise righteous and gracious god , doth oftentimes leave for a season his own children to manifold temptations , and the corruption of their own hearts , to chastise them for their former sins , or to discover unto them the hidden strength of corruption , and deceitfulness of their hearts , that they may be humbled ; and to raise them to a more close and constant dependance for their support upon himself , and to make them more watchfull against all future occasions of sin , and for sandry other just and holy ends . vi . as for those wicked and ungodly men , whom god as a righteous judge , for former sins , doth blind and harden , from them he not onely withholdeth his grace , whereby they might have been inlightned in their understandings , and wrought upon in their hearts ; but sometimes also withdraweth the gifts which they had , and exposeth them to such objects , as their corruption makes occasions of sin ; and withall gives them over to their own lusts , the temptations of the wo●ld ▪ and the power of satan ; whe●eby it comes to passe that they harden themselves ▪ even under those means which god useth for the softning of others . vii . as the providence of god doth in general each to all creatures , so after a most special manner it taketh care of his church , and disposeth all things to the good thereof . chap. vi . of the fall of man , of sin , and of the punishment thereof . god having made a covenant of works and life , thereupon , with our first parents , and all their posterity in them , they being seduced by the subtilty and temptation of satan , did wilfully transgress the law of their creation , and break the covenant in eating the forbidden fruit . ii. by this sin they , and we in them , fell from original righteousnesse and communion with god , and so became dead in sin , and wholly defiled in all the faculties and parts of soul and body . iii. they being the root , and by gods appointment standing in the room and stead of all mankind , the guilt of this sin was imputed , and corrupted nature conveyed to all their posterity descending from them by ordinary generation . iv. from this original corruption , whereby we are utterly indisposed , disabled and made opposite to all good , and wholly enclined to all evil , do proceed all actual transgressions . v. this corruption of nature during this life , doth remain in those that are regenerated ; and although it be through christ pardoned and mortified , yet both it self and all the motions thereof are truly and properly sin . vi . every sin , both original and actual , being a transgression of the righteous law of god , and contrary thereunto , doth in its own nature bring guilt upon the sinner , whereby he is bound over to the wrath of god , and curse of the law , and so made subject to death , with all miseries spiritual , temporal , and eternal . chap. vii . of gods covenant with man . the distance between god and the creature is so great , that although reasonable creatures do owe obedience unto him as their creator , yet they could never have attained the reward of life , but by some voluntary condescension on gods part , which he hath been pleased to express by way of covenant . ii. the first covenant made with man , was a covenant of works , wherein life was promised to adam , and in him to his posterity , upon condition of perfect and personal obedience . iii. man by his fall having made himself uncapable of life by that covenant , the lord was pleased to make a second , commonly called the covenant of grace ; wherein he freely offereth unto sinners life and salvation by jesus christ , requiring of them faith in him that they may be saved , and promising to give unto all those that are ordained unto life , his holy spirit , to make them willing and able to believe . iv. this covenant of grace is frequently set forth in the scripture by the name of a testament , in reference to the death of jesus christ the testator , and to the everlasting inheritance , with all things belonging to it , therein bequeathed . v. although this covenant hath been differently and variously administred in respect of ordinances and institutions in the time of the law , and since the coming of christ in the flesh ; yet for the substance and efficacy of it , to all its spiritual and saving ends , it is one and the same ; upon the account of which various dispensations , it is called the old and new testament . chap. viii . of christ the mediator . it pleased god , in his eternal purpose , to chuse and ordain the lord jesus his only begotten son , according to a covenant made between them both , to be the mediator between god and man ; the prophet , priest , and king , and head and saviour of his church , the heir of all things , and judge of the world ; unto whom he did from all eternity give a people to be his seed , and to be by him in time redeemed , called , justified , sancti●●ed , and glori●yed . ii. the son of god , the second person in the trinity , being very and eternal god of one substance , and equal with the father , did , when the fulness o● time was come , take upon him mans nature , with all the essential properties and common in●irmities thereof , yet without sin , being conceived by the power of the holy ghost , in the womb of the virgin mary of her substance : so that two whole perfect and distinct natures , the godhead and the manhood , were inseparably joyned together in one person , without conversion , composition , or confusion ; which person is very god and very man , yet one christ , the only mediator between god and man . iii. the lord jesus in his humane nature , thus united to the divine in the person of the son , was sanctified and anointed with the holy spirit above measure , having in him all the treasures of wisdom and knowledge , in whom it pleased the father that all fulnesse should dwell , to the end that being holy , harmlesse , undefiled , and full of grace and truth , he might be throughly furnished to execute the office of a mediator and surety ; which office he took not unto himself , but was thereunto called by his father , who also put all power and judgment into his hand , and gave him commandment to execute the same . iv. this office the lord jesus did most willingly undertake ; which that he might discharge , he was made under the law , and did perfectly fulfil it ; and under went the punishment due to us , which we should have born and suffered : being made sin and curse for us , enduring most grievous torments immediately from god in his soul , and most painful sufferings in his body , was crucified , and died , was buried , and remained under the power of death , yet saw no corruption ; on the third day he arose from the dead with the same body in which he suffered , with which also he ascended into heaven , and there sitteth at the right hand of his father , making intercession , and shall return to judge men and angels at the end of the world . v. the lord jesus by his perfect obedience and sacrifice of himself , which he through the eternal spirit once offered up unto god , hath fully satisfied the justice of god , and purchased not onely reconciliation , but an everlasting inheritance in the kingdom of heaven , for all those whom the father hath given unto him . vi . although the work of redemption was not actually wrought by christ , till after his incarnation ; yet the vertue , efficacy and benefits thereof were communicated to the elect in all ages , successively from the beginning of the world , in and by those promises , types , and sacrifices , wherein he was revealed and signified to be the seed of the woman , which should bruise the serpent's head , and the lamb slain from the beginning of the world , being yesterday and to day the same , and for ever . vii . christ in the work of mediation acteth according to both natures , by each natures , doing that which is proper to it self ; yet by reason of the unity of the person , that which is proper to one nature , is sometimes in scripture attributed to the person denominated by the other nature . viii . to all those for whom christ hath purchased redemption , he doth certainly and effectually apply and communicate the same , making intercession for them ; and revealing unto them in and by the word , the mysteries of salvation , effectually perswading them by his spirit to believe and obey , and governing their hearts by his word and spirit , overcoming all their enemies by his almighty power and wisdom , and in such manner and ways as are most consonant to his wonderful and unsearchable dispensation . chap. ix . of free will . god hath end●ed the will of man with that natural liberty and power of acting upon choice , that it is neither forced , nor by any absolute necessity of nature determined to do good or evil . ii. man in his state of innocency had freedome and power to will and to do that which was good and well pleasing to god ; but yet mutably , so that he might fall from it . iii. man by his fall into a state of sin , hath wholly lost all ability of will , to any spiritual good accompanying salvation ; so as a natural man being altogether averse from that good , and dead in sin , is not able by his own strength to convert himself , or to prepare himself thereunto . iv. when god converts a sinner , and translates him into the state of grace , he freeeth him from his natural bondage under sin , and by his grace alone inables him freely to will and to do that which is spiritually good ; yet so , as that by reason of his remaining-corruption , he doth not perfectly , nor only will that which is good , but doth also will that which is evil . v. the will of man is made perfectly , and immutably free to good alone in the state of glory onely . chap. x. of effectual calling . all those whom god hath predestin●ted unto life , and those only , he is pleased in his appointed and accepted time effectually to call by his word and spirit , out of that state of sin and death in which they are by nature , to grace and salvation by jesus christ , inlightning their minds spiritually and savingly to understand the things of god , taking away their heart of stone , and giving unto them an heart of flesh , renewing their wills , and by his almighty power determining them to that which is good , and effectually drawing them to jesus christ ; yet so , as they come most freely , being made willing by his grace . ii. this effectual call is of gods free and special grace alone , not from any thing at all foreseen in man , who is altogether passive therein , untill being quickned and renewed by the holy spirit , he is thereby enabled to answer this call , and to embrace the grace offered and conveyed in it . iii. elect infants dying in infancy , are regenerated and saved by christ , who worketh when , and where , and how he pleaseth : so also are all other elect persons who are uncapable of being outwardly called by the ministery of the word . iv. others not elected , although they may be called by the ministry of the word , and may have some common operations of the spirit ; yet not being effectual drawn by the father , they neither do nor can come unto christ , and therefore cannot be saved ; much less can men not professing the christian religion , be saved in any other way whatsoever , be they never so diligent to frame their lives according to the light of nature , and the law of that religion they do profess : and to assert and maintain that they may , is very pernicious , and to be detested . chap. xi . of justification . those whom god effectually calleth , he also freely justifieth , not by infusing righteousnesse into them , but by pardoning their sins , and by accounting and accepting their persons as righteous , not for any thing wrought in them , or done by them , but for christs sake alone ; nor by imputing faith it self , the act of believing , or any other evangelical obedience to them , as their righteousness , but by imputing christs active obedience unto the whole law , and passive obedience in his death , for their whole and sole righteousness , they receiving and resting on him and his righteousness by faith ; which faith they have not of themselves , it is the gift of god . ii. faith thus receiving and resting on christ , and his righteousness , is the alone instrument of justification ; yet it is not alone in the person justified , but is ever accompanied with all other saving graces , and is no dead faith , but worketh by love . iii. christ by his obedience and death did fully discharge the debt of all those that are justified , and did by the sacrifice of himself , in the blood of his cross , undergoing in their stead the penalty due unto them , make a proper , real , and full satisfaction to gods justice in their behalf : yet , in as much as he was given by the father for them , and his obedience and satisfaction accepted in their stead , and both freely , not for any thing in them , their justification is only of free grace , that both the exact justice and rich grace of god might be glorified in the justification of sinners . iv. god did from all eternity decree to justifie all the elect , and christ did in the fulness of time dye for their sins , and rise again for their justification : nevertheless , they are not justified personally , until the holy spirit doth in due time actually apply christ unto them . v. god doth continue to forgive the sins of those that are justified ; and although they can never fall from the state of justification , yet they may by their sins fall under gods fatherly displeasure : and in that condition they have not usually the light of his countenance restored unto them , until they humble themselves , coness their sins , beg pardon , and renew their faith and repentance . vi . the justification of believers under the old testament , was in all these respects one and the same with the justification of believers under the new testament . chap. xii . of adoption . all those that are justified , god vouchsafeth in and for his only son jesus christ , to make partakers of the grace of adoption , by which they are taken into the number , and enjoy the liberties and priviledges of the children of god , have his name put upon them , receive the spirit of adoption , have accesse to the throne of grace with boldness , are enabled to cry , abba , father , are pitied , protected , provided for , and chastened by him as by a father , yet never cast off , but sealed to the day of redemption , and inherit the promises as heirs of everlasting salvation . chap. xiii . of sanctification . they that are united to christ , effectually called and regenerated , having a new heart and a new spirit created in them , through the vertue of christs death and resurrection , are also further sanctified really and personally through the same vertue , by his word and spirit dwelling in them ; the dominion of the whole body of sin is destroyed , and the several lusts thereof are more and more weakned , and mortified , and they more and more quickned , and strengthned in all saving graces , to the practice of all true holiness , without which no man shall see the lord . ii. this sanctification is throughout in the whole man , yet imperfect in this life , there abideth still some remnants of corruption in every part , whence ariseth a continual and irreconcileable war , the flesh lusting against the spirit , and the spirit against the flesh . iii. in which war , although the remaining corruption for a time may much prevail , yet through the continual supply of strength from the sanctifying spirit of christ , the regenerate part doth overcome , and so the saints grow in grace , perfecting holinesse in the fear of god . chap. xiv . of saving faith . the grace of faith , whereby the elect are inabled to believe to the saving of their souls , is the work of the spirit of christ in their hearts , and is ordinarily wrought by the ministery of the word ; by which also , and by the administration of the seals , prayer , and other means , it is increased and strengthened . ii. by this faith a christian believeth to be true whatsoever is revealed in the word , for the authority of god himself speaking therein , and acteth differently upon that which each particular passage thereof containeth , yielding obedience to the commands , trembling at the threatnings , and embracing the promises of god for this life , and that which is to come . but the principal acts of saving faith are , accepting , receiving , and resting upon christ alone , for justification , sanctification , and eternal life , by vertue of the covenant of grace . iii. this faith , although it be different in degrees , and may be weak or strong , yet it is in the least degree of it different in the kind or nature of it ( as is all other saving grace ) from the faith and common grace of temporary believers ; and therefore , though it may be many times assailed and weakened , yet it gets the victory , growing up in many to the attainment of a full assurance through christ , who is both the author and finisher of our faith . chap. xv . of repentance unto life and salvation . such of the elect as are converted at riper years , having sometime lived in the state of nature , and therein served divers lusts and pleasures , god in their effectual calling giveth them repentance unto life . ii. whereas there is none that doth good , and sinneth not , and the best of men may through the power and deceitfulness of their corruptions dwelling in them , with the prevalency of temptation , fall into great sins and provocations ; god hath in the covenant of grace mercifully provided , that believers so sinning and falling , be renewed through repentance unto salvation . iii. this saving repentance is an evangelical grace , whereby a person being by the holy ghost made sensible of the manifold evils of his sin , doth by faith in christ humble himself for it with godly sorrow , detestation of it , and self-abhorrency , praying for pardon and strength of grace , with a purpose and endeavour by supplies of the spirit , to walk before god unto all well-pleasing in all things . iv. as repentance is to be continued through the whole course of our lives , upon the account of the body of death , and the motions thereof ; so it is every mans duty to repent of his particular known sins particularly . v. such is the provision which god hath made through christ in the covenant of grace , for the preservation of believers unto salvation , that although there is no sin so small but it deserves damnation ; yet here is no sin so great , that it shall bring damnation on them who truly repent ; which makes the constant preaching of repentance necessary . chap. xvi . of good works . good works are only such as god hath commanded in his holy word , and not such as without the warrant thereof are devised by men our of blind zeal , or upon any pretence of good intentions . ii. these good works done in obedience to gods commandments , are the fruits and evidences of a true and lively faith , and by them believers manifest their thankfulnesse , strengthen their assurance , edifie their brethren , adorn the profession of the gospel , stop the mouths of the adversaries , and glorifie god , whose workmanship they are , created in in christ jesus thereunto , that having their fruit unto holiness , they may have the end eternal life . iii. their ability to do good works is not at all of themselves , but wholly from the spirit of christ : and that they may be enabled thereunto , besides the graces they have already received , there is required an actual influence of the same holy spirit , to work in them to will and to do of his good pleasure ; yet are they not hereupon to grow negligent , as if they were not bound to perform any duty , unless upon a special motion of the spirit , but they ought to be diligent in stirring up the grace of god that is in them . iv. they who in their obedience attain to the greatest height which is possible in this life , are so far from being able to superogate , and to do more then god requires , as that they fall short of much , which in duty they are bound to do . v. we cannot by our best works merit pardon of sin , or eternal life at the hand of god , by reason of the great disproportion that is between them , and the glory to come ; and the infinite distance that is between us , and god , whom by them we can neither profit , nor satisfie for the debt of our former sins ; but when we have done all we can , we have done but our duty , and are unprofitable servants : and because as they are good , they proceed from his spirit ; and as they are wrought by us , they are defiled and mixed with so much weakness and imperfection , that they cannot endure the severity of gods judgement . vi . yet notwithstanding , the persons of believers being accepted through christ , their good works also are accepted in him ; not as though they were in this life wholly unblameable and unreproveable in gods sight , but that he looking upon them in his son , is pleased to accept and reward that which is sincere , although accompanied with many weaknesses and imperfections . vii . works done by unregenerate men , although for the matter of them they may be things which god commands , and of good use both to themselves and to others : yet because they proceed not from a heart purified by faith , nor are done in a right manner , according to the word , nor to a right end , the glory of god ; they are therefore sinful , and cannot please god , nor make a man meet to receive grace from god ; and yet their neglect of them is more sinful , and displeasing unto cod. chap. xvii . of the perseverance of the saints . they whom god hath accepted in his beloved , effectually called and sanctified by his spirit , can neither totally nor finally fall away from the state of grace , but shall certainly persevere therein to the end , and be eternally saved . ii. this perseverance of the saints depends not upon their own free-will , but upon the immutability of the decree of election , from the free and unchangeable love of god the father , upon the efficacy of the merit and intercession of jesus christ , and union with him , the oath of god , the abiding of his spirit , and of the seed of god within them , and the nature of the covenant of grace , from all which ariseth also the certainty and infallibility thereof . iii. and though they may , through the temptation of satan and of the world , the prevalency of corruption remaining in them , and the neglect of the means of their preservation , fall into grievous sins , and for a time continue therein , whereby they incur gods displeasure , and grieve his holy spirit , come to have their graces and comforts impaired , have their hearts hardned , and their consciences wounded , hurt and scandalize others , and bring temporal judgments upon themselves ; yet they are , and shall be , kept by the power of god through faith unto salvation . chap. xviii . of the assurance of grace and salvation . although temporary believers , and other unregenerate men may vainly deceive themselves with false hopes , and carnal presumptions of being in the favour of god , and state of salvation , which hope of theirs shall perish ; yet such as truly believe in the lord jesus , and love him in sincerity , endeavouring to walk in all good conscience before him , may in this life be certainly assured that they are in the state of grace , and may rejoyce in the hope of the glory of god ; which hope shall never make them ashamed . ii. this certainty is not a bare conjectural and probable perswasion , grounded upon a fallible hope , but an infallible assurance of faith , founded on the blood and righteousnesse of christ , revealed in the gospel , and also upon the inward evidence of those graces unto which promises are made , and on the immediate witnesse of the spirit , testifying our adoption , and as a fruit thereof , leaving the heart more humble and holy . iii. this infallible assurance doth not so belong to the essence of faith , but that a true believer may wait long , and conflict with many difficulties before he be partaker of it ; yet being inabled by the spirit to know the things which are freely given him of god , he may without extraordinary revelation , in the right use of ordinary means attain thereunto : and therefore it is the duty of every one , to give all diligence to make his calling and election sure , that thereby his heart may be inlarged in peace and joy in the holy ghost , in love and thankfulnesse to god , and in strength and chearfulnesse in the duties of obedience , the proper fruits of this assurance ; so far is it from inclining men to loosenesse . iv. true believers may have the assurance of their salvation divers wayes shaken , diminished , and intermitted ; as by negligence in preserving of it , by falling into some special sin , which woundeth the conscience , and grieveth the spirit , by some sudden or vehement temptation , by gods withdrawing the light of his countenance , suffering even such as fear him to walk in darknesse , and to have no light ; yet are they neither utterly destitute of that seed of god , and life of faith , that love of christ and the brethren , that sincerity of heart , and conscience of duty , out of which , by the operation of the spirit , this assurance may in due time be revived ; and by the which in the mean time , they are supported from utter despair . chap. xix . of the law of god . god gave to adam a law of universal obedience written in his heart , and a particular precept of not eating the fruit of the tree of knowledge of good and evil , as a covenant of works , by which he bound him and all his posterity to personal , entire , exact , and perpetual obedience ; promised life upon the fulfilling , and threatned death upon the breach of it , and indued him with power and ability to keep it . ii. this law so written in the heart , continued to be a perfect rule of righteousness after the fall of man , and was delivered by god upon mount sinai in ten commandments , and written in two tables ; the four first commandments containing our duty towards god , and the other six our duty to man . iii. beside this law commonly called moral , god was pleased to give to the people of israel ceremonial laws , containing several typical ordinances , partly of worship , prefiguring christ , his graces , actions , sufferings and benefits ; and partly holding forth divers instructions o● moral duties : all which ceremonial laws being appointed onely to the time of reformation , are by jesus christ the true messiah and only law-giver , who was furnished with power from the father for that end , abrogated and taken away . iv. to them also he gave sundry judicial laws , which expired together with the state of that people , not obliging any now by vertue of that institution , their general equity onely being still of moral use . v. the moral law doth for ever bind all , as well justified persons as others , to the obedience thereof ; and that not onely in regard of the matter contained in it , but also in respect of the authority of god the creator , who gave it : neither doth christ in the gospel any way dissolve , but much strengthen this obligation . vi . although true believers be not under the law , as a covenant of works , to be thereby justified or condemned ; yet it is of great use to them as well as to others , in that , as a rule of life , inform ng them of the will of god , and their duty , it directs and binds them to walk accordingly , discovering also the sinful pollutions of their nature , hearts , & lives , so as examining themselves thereby , they may come to further conviction of humiliation for , and hatred against sin , together with a clearer sight of the need they have of christ , & the perfection of his obedience . it is likewise of use to the regenerate , to restrain their corruptions , in that it forbids sin , and the threatnings of it serve to shew what even their sins deserve , and what afflictions in this life they may expect for them , although freed from the curse thereof threatned in the law . the promises of it in like manner shew them god's approbation of obedience , and what blessings they may expect upon the performance thereof , although not as due to them by the law , as a covenant of works ; so as a mans doing good , and refraining from evil , because the law encourageth to the one , and deterreth from the other , is no evidence of his being under the law , and not under grace . vii . neither are the fore-mentioned uses of the law contrary to the grace of the gospel ; but do sweetly comply with it , the spirit of christ subduing and inabling the will of man to do that freely and chearfully , which the will of god revealed in the law required to be done . chap. xxs of the gospel , and of the extent of the grace thereof . the covenant of works being broken by sin , and made unprofitable unto life , god was pleased to give unto the elect the promise of christ , the seed of the woman , as the means of calling them , and begetting in them faith and repentance : in this promise , the gospel , as to the substance of it , was revealed , and was therein effectual for the conversion and salvation of sinners . ii. this promise of christ , and salvation by him , is revealed onely in and by the word of god ; neither do the works of creation or providence , with the light of nature , make discovery of christ , or of grace by him , so much as in a general or obscure way ; much less that men destitute of the revelation of him by the promise or gospel , should be inabled thereby to attain saving faith or repentance . iii. the revelation of the gospel unto sinners made in divers times , and by sundry parts , with the addition of promises and precepts for the obedience required therein , as to the nations and persons to whom it is granted , is meerly of the soveraign will and good pleasure of god , not being annexed by vertue of any promise to the due improvement of mens natural abilities , by vertue of common light received without it , which none ever did make , or can so do : and therefore in all ages the preaching of the gospel hath been granted unto persons and nations , as to the extent or straitning of it , in great variety , according to the counsel of the will of god . iv. although the gospel be the onely outward means of revealing christ and saving grace , and is as such abundantly sufficient thereunto ; yet that men who are dead in trespasses , may be born again , quickned , or regenerated , there is moreover necessary an effectual , irresistible work of the holy ghost upon the whole soul , for the producing in them a new spiritual life , without which no other means are sufficient for their conversion unto god . chap. xxi . of christian liberty , and liberty of conscience . the liberty which christ hath purchased for believers under the gospel , consists in their freedom from the guilt of sin , the condemning wrath of god , the rigour and curse of the law , and in their being delivered from this present evil world , bondage to satan , and dominion of sin , from the evil of afflictions , the fear and sting of death , the victory of the grave , and everlasting damnation ; as also in their free access to god , and their yielding obedience unto him , not out of slavish fear , but a child-like-love , and willing mind : all which were common also to believers under the law , for the substance of them ; but under the new testament the liberty of christians is further inlarged in their freedom from the yoake of the ceremonial law , the whole legal administration of the covenant of grace , to which the jewish church was subjected , and in greater boldness of access to the throne of grace , and in fuller communications of the free spirit of god , then believers under the law did ordinarily partake of . ii. god alone is lord of the conscience , and hath left it free from the doctrines and commandments of men , which are in any thing contrary to his word , or not contained in it ; so that to believe such doctrines , or to obey such commands out of conscience , is to betray true liberty of conscience ; and the requiring of an implicit faith , and an absolute and blind obedience , is to destroy liberty of conscience , and reason also . iii. they who upon pretence of christian liberty , do practise any sin , or cherish any lust , as they do thereby pervert the main design of the grace of the gospel to their own destruction ; so they wholly destroy the end of christian liberty , which is , that being delivered out of the hands of our enemies , we might serve the lord without fear , in holinesse and righteousnesse before him all the dayes of our life . chap. xxii . of religious worship , and the sabhath-day . the light of nature sheweth that there is a god , who hath lordship and soveraignty over all , is just , good , and doth good unto all , and is therefore to be feared , loved , praised , called upon , trusted in , and served with all the heart , and all the soul , and with all the might : but the acceptable way of worshipping the true god is instituted by himself , and so limited by his own revealed will , that he may not be worshipped according to the imaginations and devices of men , or the suggestions of satan , under any visible representations , or any other way prescribed in the holy scripture . ii. religious worship is to be given to god the father , son , and holy ghost , and to him alone ; not to angels , saints , or any other creatures ; and since the fall , not without a mediatour , nor in the mediation of any other but of christ alone . iii. prayer with thanksgiving , being one special part of natural worship , is by god required of all men ; but that it may be accepted , it is to be made in the name of the son , by the help of the spirit , according to his will , with understanding , reverence , humility , fervency , faith , love , and perseverance ; and when with others in a known tongue . iv. prayer is to be made for things lawful , and for all sorts of men living , or that shall live hereafter , but not for the dead , nor for those of whom it may be known that they have sinned the sin unto death . v. the reading of the scriptures , preaching , and hearing the word of god , singing of psalms , as also the administration of baptism and the lords supper , are all parts of religious worship of god , to be performed in obedience unto god with understanding , faith , reverence , and godly fear : solemn humiliations , with fastings and thanksgiving upon special occasions , are in their several times and seasons to be used in a holy and religious manner . vi . neither prayer nor any other part of religious worship , is now under the gospel either tyed unto , or made more acceptable by any place , in which it is performed , or towards which it is directed ; but god is to be worshipped every where in spirit and in truth , as in private families daily , and in secret each one by himself , so more solemnly in the publique assemblies , which are not carelesly nor wilfully to be neglected , or forsaken , when god by his word or providence calleth thereunto . vii . as it is of the law of nature , that in general a proportion of time by gods appointment be set apart for the worship of god ; so by his word in a positive , moral , and perpetual commandment , binding all men in all ages , he hath particularly appointed one day in seaven for a sabbath to be kept holy unto him , which from the beginning of the world to the resurrection of christ , was the last day of the week , and from the resurrection of christ was changed into the first day of the week , which in scripture , is called the lords day , and is to be continued to the end of the world as the christian sabbath , the observation of the last day of the week being abolished . viii . this sabbath is then kept holy unto the lord , when men after a due preparing of their hearts , and ordering their common affaires before hand , do not only observe an holy rest all the day from their own works , words , and thoughts about their worldly imployments and recreations , but also are taken up the whole time in the publique and private exercisesof his worship , and in the duties of necessity and mercy . chap. xxiii . of lawful oaths and vows . a lawful oath is a part of religious worship , wherein the person swearing in truth , righteousness , and judgment , solemnly calleth god to witness what he afferteth or promiseth , and to judge him according to the truth or falshood of what he sweareth . ii. the name of god onely is that by which men ought to swear ; and therein it is to be used with all holy fear and reverence : therefore to swear vainly , or rashly , by that glorious or dreadful name , or to sweat at all by any other thing , is sinful and to be abhorred : yet as in matters of weight and moment an oath is warranted by the word of god under the new testament , as well as under the old ; so a lawful oath , being imposed by lawful authority in such matters , ought to be taken . iii. whosoever taketh an oath warranted by the word of god , ought duly to consider the weightiness of so solemn an act , and therein to avouch nothing but what he is fully perswaded is the truth : neither may any man bind himself by oath to any thing , but what is good and just , and what he believeth so to be , and what he is able and resolved to perform . yet it is a sin to refuse an oath touching any thing that is good and just , being lawfully imposed by authority . iv. an oath is to be taken in the plain and common sense of the words , without equivocation , or mental reservation : it cannot oblige to sin , but in any thing not sinful , being taken it binds to performance , although to a mans own hurt ; nor is it to be violated , although made to hereticks or infidels . v. a vow , which is not to be made to any creature , but god alone , is of the like nature with a promissory oath , and ought to be made with the like religious care , and to be performed with the like faithfulness . vi . popish monastical vows of perpetual single life , professed poverty , and regular obedience , are so far from being degrees of higher perfection , that they are superstitious and sinful snares , in which no christian may intangle himself . chap. xxiv . of the civil magistrate . god the supreme lord and king of all the world , hath ordained civil magistrates to be under him , over the people for his own glory and the publique good : and to this end hath armed them with the power of the sword , for the defence and incouragement of them that do good ; and for the punishment of evil-doers . ii. it is lawful for christians to accept and execute the office of a magistrate , when called thereunto : in the management whereof , as they ought specially to maintain justice and peace , according to the wholsome laws of each common-wealth ; so for that end they may lawfully now under the new testament wage war upon just and necessary occasion . iii. although the magistrate is bound to incourage , promote , and protect the professors and profession of the gospel , and to manage and order civil administrations in a due subserviency to the interest of christ in the world , and to that end to take care that men of coroupt minds and conversations do not licentiously publish and divulge blasphemy and errors , in their own nature subverting the faith , and inevitably destroying the souls of them that receive them : yet in such differences about the doctrines of the gospel , or ways of the worship of god , as may befal men exercising a good conscience , manifesting it in their conversation , and holding the foundation , not disturbing others in their ways or worship that differ from them ; there is no warrant for the magistrate under the gospel to abridge them of their liberty . iv. it is the duty of people to pray for magistrates , to honor their persons , to pay them tribute and other dues , to obey their lawful commands , and to be subject to their authority for conscience sake . infidelity , or difference in religion , doth not make void the magistrates just and legal authority , nor free the people from their obedience to him : from which , ecclesiastical persons are not exempted , much lesse hath the pope any power or jurisdiction over them in their dominions , or over any of their people , and least of all to deprive them of their dominions , or lives , if he shall judge them to be hereticks , or upon any other pretence whatsoever . chap. xxv . of marriage . marriage is to be between one man and one woman : neither is it lawful for any man to have more then one wife , nor for any woman to have more then one husband at the same time . ii. marriage was ordained for the mutual help of husband and wife , for the increase of mankind with a legitimate issue , and of the church with an holy seed , and for preventing of uncleanness . iii. it is lawful for all sorts of people to marry , who are able with judgment to give their consent . yet it is the duty of christians to marry in the lord , and therefore such as profess the true reformed religion , should not marry with infidels , papists , or other idolaters : neither should such as are godly , be unequally yoaked by marrying with such as are wicked in their life , or maintain damnable heresy . vi . marriage ought not to be within the degrees of consanguinity , or affinity forbidden in the word ; nor can such incestuous marriages ever be made lawful by any law of man , or consent of parties , so as those persons may live together as man and wife . chap. xxvi . of the church . the catholique or universal church , which is invisible , consists of the whole number of the elect , that have been , are , or shall be gathered into one under christ , the head thereof ; and is the spouse , the body , the fulness of him that filleth all in all . ii. the whole body of men throughout the world , professing the faith of the gospel , and obedience unto god by christ according unto it , not destroying their own profession by any errors everting the foundation ▪ or unholiness of conversation , are , and may be called the visible catholique church of christ , although as such it is not intrusted with the administration of any ordinances , or have any offices to rule or govern in , or over the whole body . iii. the purest churches under heaven are subject both to mixture and error , and some have so degenerated as to become no churches of christ , but synagogues of satan : neverthelesse christ always hath had , and ever shall have a visible kingdom in this world , to the end thereof , of such as believe in him , and make profession of his name . iv. there is no other head of the church but the lord jesus christ ; nor can the pope of rome in any sence be head thereof : but it is that antichrist , that man of sin , and son of perdition , that exalteth himself in the church against christ , and all that is called god , whom the lord shall destroy with the brightness of his coming . v. as the lord is in care and love towards his church , hath in his infinite wise providence exercised it with great variety in all ages , for the good of them that love him , and his own glory : so according to his promise , we expect that in the latter days , antichrist being destroyed , the jews called , and the adversaries of the kingdom of his dear son broken , the churches of christ being inlarged , and edified through a free and plentiful communication of light and grace , shall enjoy in this world a more quiet , peaceable and glorious condition then they have enjoyed . chap. xxvii . of the communion of saints . all saints that are united to jesus christ their head , by his spirit and faith , although they are not made thereby one person with him , have fellowship in graces , sufferings , death , resurrection and glory : and being united to one another in love , they have communion in each others gifts and grace , and are obliged to the performance of such duties , publique and private , as do conduce to their mutuall good , both in the inward and outward man . ii. all saints are bound to maintain an holy fellowship and communion in the worship of god , and in performing such other spiritual services as tend to their mutual edification ; as also in relieving each other in outward things , according to their several abilities and necessities : which communion , though especially to be exercised by them in the relations wherein they stand , whether in families or churches , yet as god offereth opportunity , is to be extended unto all those who in every place call upon the name of the lord jesus . chap. xxviii . of the sacraments . sacraments are holy signs and seals of the covenant of grace , immediately instituted by christ , to represent him and his benefits , and to confirm our interest in him , and solemnly to engage us to the service of god in christ , according to his word . ii. there is in every sacrament a spiritual relation , or sacramental union between the signe and the thing signified ; whence it comes to pass ▪ that the names and effects of the one are attributed to the other . iii. the grace which is exhibited in or by the sacraments rightly used , is not conferred by any power in them , neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it , but upon the work of the spirit , and the word of institution , which contains together with a precept authorizing the use thereof , a promise of benefit to worthy receivers . iv. there be onely two sacraments ordained by christ our lord in the gospel , that is to say , baptism and the lords supper ; neither of which may be dispensed by any but by a minister of the word lawfully called . v. the sacraments of the old testament , in regard of the spiritual things thereby signified and exhibited , were for substance the same with those of the new . chap. xxix . of baptism . baptism is a sacrament of the new testament , ordained by jesus christ to be unto the party baptized a sign and seal of the covenant of graee , of his ingraffing into christ , of regeneration , of remission of sins , and of his giving up unto god through jesus christ to walk in newnesse of life ; which ordinance is by christs own appointment to be continued in his church untill the end of the world . ii. the outward element to be used in this ordinance , is water , wherewith the party is to be baptized in the name of the father , and of the son , and of the holy ghost , by a minister of the gospel lawfully called . iii. dipping of the person into the water is not necessary ; but baptism is rightly administred by pouring or sprinkling water upon the person . iv. not onely those that do actually professe faith in , and obedience unto christ , but also the infants of one or both believing parents are to be baptized , and those onely . v. although it be a great sin to contemn or neglect this ordinance , yet grace and salvation are not so inseparably annexed unto it , as that no person can be regenerated or saved without it ; or that all that are baptized , are undoubtedly regenerated . vi . the efficacy of baptism is not tied to that moment of time wherein it is administred , yet notwithstanding , by the right use of this ordinance , the grace promised is not onely offered , but really exhibited and conferred by the holy ghost to such ( whether of age , or infants ) as that grace belongeth unto , according to the counsel of gods own will in his appointed time . vii . baptism is but once to be administred to any person . chap. xxx . of the lords supper . our lord jesus in the night wherein he was betrayed , instituted the sacrament of his body and blood , called the lords supper , to be observed in his churches unto the end of the world , for the perpetual remembrance , and shewing forth of the sacrifice of himself ▪ in his death , the sealing of all benefits thereof unto true believers , their spiritual nourishment , and growth in him , their further ingagement in and to all duties which they owe unto him , and to be a bond and pledge of their communion with him , and with each other . ii. in this sacrament christ is not offered up to his father , nor any reall sacrifice made at all for remission of the sins of the quick or dead , but onely a memorial of that one offering up of himself by himself upon the crosse once for all , and a spiritual oblation of all possible praise unto god for the same ; so that the popish sacrifice of the mass ( as they call it ) is most abominable , injurious to christs own onely sacrifice , the alone propitiation for all the sins of the elect. iii. the lord jesus hath in this ordinance appointed his ministers to pray and blesse the elements of bread and wine , and thereby to set them apart from a common to an holy use , and to take and break the bread , to take the cup , and ( they communicating also themselves ) to give both to the communicants , but to none who are not then present in the congregation . iv. private masses , or receiving the sacrament by a priest , or any other alone , as likewise the denial of the cup to the people , worshipping the elements , the lifting them up , or carrying them about for adoration , and the reserving them for any pretended religious use , are all contrary to the nature of this sacrament , and to the institution of christ . v. the outward elements in this sacrament duly set apart to the uses ordained by christ , have such relation to him crucified , as that truly , yet sacramentally onely , they are sometimes called by the name of the things they represent , to wit , the body and blood of christ ; albeit in substance and nature they still remain truly and onely bread and wine as they were before . vi . that doctrine which maintains a change of the substance of bread and wine into the substance of christs body and blood ( commonly called transubstantiation ) by consecration of a priest , or by any other way , is repugnant not to scripture alone , but even to common sense and reason , overthroweth the nature of the sacrament , and hath been , and is , the cause of manifold superstitions , yea of gross idolatries . vii . worthy receivers outwardly partaking of the visible elements in this sacrament , do then also inwardly by faith , really and indeed , yet not carnally and corporally , but spiritually , receive and feed upon christ crucified , and all benefits of his death ; the body and blood of christ being then not corporally or carnally in , with , or under the bread or wine ; yet as really , but spiritually present to the faith of believers in that ordinance , as the elements themselves are to their outward senses . viii . all ignorant and ungodly persons , as they are unfit to enjoy communion with christ , so are they unworthy of the lords table , and cannot without great sin against him , whilest they remain such , partake of these holy mysteries , or be admitted thereunto ; yea , whosoever shall receive unworthily , are guilty of the body and blood of the lord , eating and drinking judgement to themselves . chap. xxxi . of the state of man after death , and of the resurrection of the deaed . the bodies of men after death return to dust , and see corruption , but their souls ( which neither die nor sleep ) having an immortal subsistence , immediately return to god who gave them . the souls of the righteous being then made perfect in holinesse , are received into the highest heavens , where they behold the face of god in light and glo y , waiting for the full redemption of their bodies : and the souls of the wicked are cast into hell , where they remain in torment and utter darknesse , reserved to the judgment of the great day : besides these two places for souls separated from their bodies , the scripture acknowledgeth none . ii. at the last day such as are found alive shall not die , but be changed , and all the dead shall be raised up with the self-same bodies , and none other , although with different qualities , which shall be united again to their souls for ever . iii. the bodies of the unjust shall by the power of christ be raised to dishonour ; the bodies of the just by his spirit unto honour , and be made conformable to his own glorious body . chap. xxxii . of the last judgment . god hath appointed a day wherein he will judge the world in righteousnesse by jesus christ ▪ to whom all power and judgment is given of the father ; in which day not onely the apostate angels shall be judged , but likewise all persons that have lived upon earth , shall appear before the tribunal of christ , to give an account of their thoughts , words , and deeds , and to receive according to what they have done in the body , whether good or evil . ii. the end of gods appointing this day , is for the manifestation of the glory of his mercy in the eternal salvation of the elect , and of his justice in the damnation of the reprobate , who are wicked and disobedient : for then shall the righteous go into everlasting life , and receive the fulnesse of joy and glory , with everlasting reward in the presence of the lord ; but the wicked who know not god , and obey not the gospel of jesus christ , shall be cast into eternal torments , and be punished with everlasting destruction from the presence of the lord , and from the glory of his power . iii. as christ would have us to be certainly perswaded that there shall be a judgement , both to deter all men from sin , and for the greater consolation of the godly in their adversity ; so will he have that day unknown to men , that they may shake off all carnal security , and be alwayes watchful , because they know not at what hour the lord will come ; and may be ever prepared to say , come lord jesus , come quickly . amen . of the institvtion of churches ▪ and the order appointed in them by jesus christ . i. by the appointment of the father , all power for the calling , institution , order , or government of the church , is invested , in a supreme ▪ and soveraign manner , in the lord jesus christ , as king and head thereof . ii. in the execution of this power wherewith he is so entrusted , the lord jesus calleth out of the world unto communion with himself , those that are given unto him by his father , that they may walk before him in all the wayes of obedience , which he prescribeth to them in his word . iii. those thus called ( through the ministery the word by his spirit ) he commandeth to walk together in particular societies or churches , for their mutual edification , and the due performance of that publique worship , which he requireth of them in this world . iv. to each of these churches thus gathered , according unto his mind declared in his word , he hath given all that power and authority , which is any way needfull , for their carrying on that order in worship and discipline , which he hath instituted for them to observe , with commands and rules , for the due and right exerting and executing of that power . v. these particular churches thus appointed by the authority of christ , and intrusted with power from him for the ends before expressed , are each of them as unto those ends , the seat of that power which he is pleased to communicate to his saints or subjects in this world , so that as such they receive it immediatly from himsel● vi . besides these particular churches , there is not instituted by christ any church more extensive or ca holique entrusted with power for the administration of his ordinances , or the execution of any authority in his name . vii . a particular church gathered and compleated according to the minde of christ , consists of officers and members : the lord christ having given to his called ones ( united according to his appointment in church-order ) liberty and power to choose persons fitted by the holy ghost for that purpose , to be over them , and to minister to them in the lord . viii . the members of these churches are saints by calling , visibly manifesting and evidencing ( in and by their profession and walking ) their obedience unto that call of christ , who being further known to each other by their confession of the faith wrought in them by the power of god , declared by themselves , or otherwise manifested , do willingly consent to walk together , according to the appointment of christ , giving up themselves to the lord , and to one another by the will of god , in professed subjection to the ordinances of the gospel . ix . the officers appointed by christ to be chosen and set apart by the church so called , and gathered for the peculiar administration of ordinances , and execution of power or duty which he intrusts them with , or calls them to , to be continued to the end of the world , are pastors , teachers , elders and deacons . x. churches thus gathered and assembling for the worship of god ▪ are thereby visible and publique , and their assemblies ( in what place soever they are , according as they have liberty or opportunity ) are therefore church or publique assemblies . xi . the way appointed by christ for the calling of any person , fitted and gifted by the holy ghost , unto the office of pastor , teacher , or elder , in a church , is , that he be chosen thereunto by the common suffrage of the church it self , and solemnly set apart by fasting and prayer , with imposition of hands of the eldership of that church , if there be any before constituted therein : and of a deacon , that he be chosen by the like suffrage , and set apart by prayer , and the like imposition of hands . xii . the essence of this call of a pastor , teacher , or elder unto office , consists in the election of the church , together with his acceptation of it , and separation by fasting and prayer : and these who are so chosen , though not set apart by imposition of hands , are rightly constituted ministers of jesus christ , in whose name and authority they exercise the ministery to them so committed . the calling of deacons consisteth in the like election and acceptation , with separation by prayer . xiii . although it be incumbent on the pastors and teachers of the churches to be instant in preaching the word , by way of office ; yet the work of preaching the word is not so peculiarly confined to them , but that others also gifted and fitted by the holy ghost for it , and approved ( being by lawful ways and means in the providence of god called thereunto ) may publiquely , ordinarily , and constantly perform it ; so that they give themselves up thereunto , xiv . however , they who are ingaged in the work of publique preaching , and enjoy the publique maintenance upon that account , are not thereby obliged to dispense the seals to any other then such as ( being saints by calling , and gathered according to the order of the gospel ) they stand related to , as pastors or teachers ; yet ought they not to neglect others living within their parochial bounds , but besides their constant publique preaching to them , they ought to enquire after their profitting by the word , instructing them in , and pressing upon them ( whether young or old ) the great doctrines of the gospel , even personally , and particularly , so far as their sterngth and time will admit . xv . ordination alone without the election or precedent consent of the church , by those who formerly have been ordained by vertue of that power they have received by their ordination , doth not constitute any person a church-officer , or communicate office-power unto him . xvi . a church furnished with officers ( according to the mind of christ ) hath full power to administer all his ordinances ; and where there is want of any one or more officers required , that officer , or those which are in the church , may administer all the ordinances proper to their particular duty and offices ; but where there are no teaching officers , none may administer the seals , nor can the church authorize any so to do . xvii . in the carrying on of church-administrations , no person ought to be added to the church , but by the consent of the church it self ; that so love ( without dissimulation ) may be preserved between all the members thereof . xviii . whereas the lord jesus christ hath appointed and instituted as a means of edification , that those who walk not according to the rules and laws appointed by him ( in respect of faith and life , so that just offence doth arise to the church thereby ) be censured in his name and authority : every church hath power it it self to exercise and execute all those censures appointed by him , in the way and order prescribed in the gospel . xix . the censures so appointed by christ , are admonition and excommunication : and whereas some offences are or may be known onely to some , it is appointed by christ , that those to whom they are so known , do first admonish the offender in private ; ( in publique offences where any sin , before all ) and in case of non-amendment upon private admonition , the offence being related to the church , and the offender not manifesting his repentance , he is to be duly admonished in the name of christ by the whole church , by the ministery of the elders of the church ; and if this censure prevail not for his repentance , then he is to be cast out by excommun cation with the consent of the church . xx . as all believers are bound to joyn themselves to particular churches , when and where they have opportunity so to do ; so none are to be admitted unto the priviledges of the churches , who do not submit themselves to the rule of christ in the censures for the government of them . xxi . this being the way prescribed by christ in case of offence , no church-members upon any offences taken by them , having performed their duty required of them in this matter , ought to disturb any church-order , or absent themselves from the publique assemblies , or the administrat on of any ordinances upon that pretence , butto wait upon christ in the further proceeding of the church . xxii . the power of censures being seating by christ in a particular church , is to be exercised onely towards particular members of each church respectively as such ; and there is no power given by him unto any synods or ecclesiastical assemblies to excommunicate , or by their publique edicts to threaten excommunication , or other church censures against churches , magistrates , or their people upon any account , no man being obnoxious to that censure , but upon his personal miscarriage , as a member of a particular church . xxiii . although the church is a society of men , assembling for the celebration of the ordinances according to the appointment of christ , yet every society assembling for that end or purpose , upon the account of cohabitation within any civil precincts or bounds is not thereby constituted a church , seeing there may be wanting among them , what is essentially required thereunto ; and therefore a believer living with others in such a precinct , may joyn himself with any church for his edification . xxiv . for the avoiding of differences that may otherwise arise , for the greater solemnity in the celebration of the ordinances of christ , and the opening a way for the larger usefulness of the gifts and graces of the holy ghost ; saints living in one city or town , or within such distances as that they may conveniently assemble for divine worship , ought rather to joyn in one church for their mutual strengthening and edification , then to set up many distinct societies . xxv . as all churches , and all the members of them are bound to pray continually for the good or prosperity of all the churches of christ in all places , and upon all occasions , to further it ; ( every one within the bounds of their places and callings , in the exercise of their gifts and graces ) : so the churches themselves ( when planted by the providence of god , so as they may have opportunity and advantage for it ) ought to hold communion amongst themselves for their peace , increase of love , and mutual edification . xxvi . in cases of difficulties or differences , either in point of doctrine or in administrations , wherein either the churches in general are concerned , or any one church in their peace , union , and edification , or any member or members of any church are injured in , or by , any proceeding in censures not agreeable to truth and order : it is according to the mind of christ , that many churches holding communion together , do by their messengers meet in a synod or council , to consider and give their advice in , or about , that matter in difference , to be reported to all the churches concerned : howbeit , these synods so assembled are not entrusted with any church-power , properly so called , or with any jurisdiction over the churches themselves , to exercise any censures , either over any churches or persons , or to impose their determinations on the churches or officers . xxvii . besides these occasioned synods or councels , there are not instituted by christ any stated synods in a fixed combination of churches , or their officers , in lesser or greater assemblies ; nor are there any synods appointed by christ in a way of subordination to one another . xxviii . persons that are joyned in church-fellowship , ought not lightly or without just cause to withdraw themselves from the communion of the church whereunto they are so joyned : nevertheless , where any person cannot continue in any church without his sin , either for want of the administration of any ordinances instituted by christ , or by his being deprived of his due priviledges , or compelled to any thing in practice not warranted by the word , or in case of persecution , or upon the account of conveniency of habitation ; he , consulting with the church , or the officer or officers thereof , may peaceably depart from the communion of the church , wherewith he hath so walked , to joyn himself with some other church , where he may enjoy the ordinances in the purity of the same , for his edification and consolation . xxix . such reforming churches as consist of persons sound in the faith , and of conversation becoming the gospel , ought not to refuse the communion of each other , so far as may consist with their own principles respectively , though they walk not in all things according to the same rules of church-order . xxx . churches gathered and walking according to the mind of christ , judging other churches ( though less pure ) to be true churches , may receive , unto occasional communion with them , such members of those churches as are credibly testified to be godly , and to live without offence . finis . notes, typically marginal, from the original text notes for div a e- rom. . , , . ver. . this perswasion cometh not of him that calleth you gal. . . pet. . . pet. . . cor. . gal. . . heb. . . eph. . . . heb. . . heb. . . june . . aug. . session . ordinance of march . considerations and cautions from sion coll. jun. . . jus divinum min. pub . by the provost of london , in the preface . puritanis . ang. by dr. aims , near years since , as the opinions of whitehead , gilbe , fox , dearing , greenbam , cartwright , venner , fulk , whitaker , rainold , perkins , &c. god's work in founding zion, and his peoples duty thereupon. a sermon preached in the abby church at westminster, at the opening of the parliament septemb. th . / by john owen: a servant of jesus christ in the work of the gospell. owen, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing o thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) god's work in founding zion, and his peoples duty thereupon. a sermon preached in the abby church at westminster, at the opening of the parliament septemb. th . / by john owen: a servant of jesus christ in the work of the gospell. owen, john, - . [ ], p. printed by leon: lichfield printer to the university, for tho: robinson, oxford, : . the first leaf bears the order to print. annotation on thomason copy: " ber [i.e. october] ". reproduction of the original in the british library. eng bible. -- o.t. -- isaiah xiv, -- sermons. sermons, english -- th century. a r (thomason e _ ). civilwar no god's work in founding zion, and his peoples duty thereupon.: a sermon preached in the abby church at westminster, at the opening of the pa owen, john c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion god's work in founding zion , and his peoples duty thereupon . a sermon preached in the abby church at westminster , at the opening of the parliament septemb. th . by john owen : a servant of jesus christ in the work of the gospell . walk about sion , and goe round about her , tell the towers thereof . mark ye well her bulwarks , consider her places , that ye may tell it to the generation following . for this god is our god for ever and ever ; he will be our guide even unto death . psal. . , , . oxford , printed by leon : lichfield printer to the university , for tho: robinson . wednesday the of september . ordered by the parliament , that mr maidston , and the lieutenant of the tower , doe give the hearty thankes of the house to doctor owen , deane of christ-church , and vice-chancellor of the vniversity of oxford , for his great pains taken in his sermon preach'd this day in the abby church at westminster , before his highnesse the lord protector , and the members elected to sitt this present parliament . and that he be desired to print his sermon . and that no man presume to print it without his leave . hen : scobell clerk of the parliament . to his highnesse the lord protector , and to the parliament of the common-wealth of england , scotland & ireland &c. although i need plead no other reason for the publishing of the ensuing discourse , but your order and command for my so doing , yet because i know that your peculiar interest , as governors of this common-wealth , in the severall stations wherein you are placed of god , is truely stated therein , in the pursuit whereof , your peace , and the peace of these nations will be found to lye ; i crave leave to adde that consideration also . being fully acquainted , in , and with what weaknesse it was composed and delivered , i cannot but conclude , that it was meerly for the truths sake therein contained which is of god , and its suetablenesse through his wise providence , to the present state of things , in these nations , that it found acceptance and entertainment with you , which also makes me willing to be therein your remembrancer a second time . from the day wherein i received a command and call unto the service of preaching unto you , unto this issue of it , wherein it is cloathed anew with obedience to your order , i found mercy with god to have that caution , of the great apostle abiding in my heart and thoughts , if i yet please man , i am not a servant of god ; hence i can with boldnesse professe , that influenced in some measure with the power of that direction , i studiously avoided what ever might be suggested , with the least unsuitablenesse thereunto , with respect either to my selfe or others . it was for sions sake , that i was willing to undertake this duty , and service : rejoycing that i had once more an opportunity to give publike testimony to the great concernment of the great god , and our deare lord jesus christ , in all the concussions of the nations in the world , and peculiarly in his wonderfull providentiall dispensations , in these wherein we live . and here as the summe of all , touse plainesse and liberty of speech , i say , if there be any thing , in any person whatever , in these nations , that cannot stand with , that can stand without the generall interest of the people of god pleaded for , let it fall and rise no more : and the lord i know will send his blessing out of sion , on what ever in singlenesse of heart , is done in a tendency to the establishment thereof . farther i shall not need to suggest any thing of the designe of the ensuing discourse : they who take themselves to be concern'd therein , will acquaint themselves with it , by its perusall ▪ i shall only adde , if the generall principles asserted therein be in your hearts , if in pursuit thereof you endeavour , that in no corner of this nation it may be said , this is sion that no man careth for , but that those who love the lord jesus christ in sincerity , and are by faith and obedience separated from the perishing world , following the lamb , according to the light which he is graciously pleased to impart unto them and ingaged by the providence of god , in that work which he hath undertaken to accomplish amongst us ; be not overborne by a spirit of prophanenesse , and contempt of the power of godlinesse , raging in the earth ; that they may be preserv'd & secured , from the returne of a hand of violence , and encouraged in the testimony they have to bear to the kingdom of christ , in opposition to the world and all the ways which the men thereof have received by tradition from their fathers , that are not according to his mind , you will undoubtedly in your severall conditions receive blessing from god ; which also that you may in all your concernments , is the daily prayer of your humblest servant in the work of our dear lord jesus john owen . isaiah . . . what shall one then answer the messengers of the nation ? that the lord hath founded zion and the poore of his people shall trust in it . the head of the prophetie , whereof these words are the close , lies in . v. . ( in the year that king ahaz died was this burden ) which gives us the season , and just time of its revelation and delivery . the kingdome of judah was at that season low , and broken . forraigne invasions , and intestine divisions had made it so ; an account hereof is given us . chron. cap. . throughout ; as it is especially summ'd up . v. . of that chap. for the lord brought judah low , because of ahaz king of israell , for he made judah naked , and transgressed sore against the lord . amongst their oppressing neighbours that took advantage at their low and divided condition , their old enemies the philistines , the posterity of cham in canaan , had no small share , as v. . of that chapter . the philistines also had invaded the cities of the low countrey , and of the south of iudah , and had taken beth-shemesh , and aialon , and gederoth , and shoco with the villages thereof , and timnah with the villages thereof , gimzo also and the villages thereof , and they dwelt there . in this state of things , god takes notice of the joy , and triumphing of the whole land of palestina , that is , the country of the philistines . in that the rod of him that smote them was broken : that is the power of the kings and kingdome of judah , which for many generations had prevailed against them , especially in the days of david , sam. . and of vzziah chron. . . and kept them under , was made weak and insufficient for that purpose , v. . rejoyce not thou whole land of palestina , because the rod of him that smote thee is broken . it is no wonder , if palestina , that was to be smitten , and broken by the rod of god among his people , rejoyce at their perplexities and distresses , when we have seen men so to doe , who pretend to dwell in iudah . to take them off from their pride and boasting , their triumph and rejoycing , the lord lets them know , that from the people whom they despised , and that broken rod they trampled upon , their desolation was at hand , though they seemed to be perplexed , and forsaken for a season , v. , , . rejoyce not thou whole palestina , because the rod of him that smote thee is broken , for out of the serpents root , shall come forth a cockatrice , and his fruit shall be a fiery flying serpent , and the first borne of the poore shall feed , and the needy shall ly downe in safety , and i will kill thy root with famine , and he shall slay thy remnant . howle o gate , cry o citty , thou whole palestina art dissolved , for there shall come from the north a smoke , and none shall be alone in his appointed times . that it is hezekiah who is principally intended in these lofty allegoricall expressions , that was then rising up from the broken rod of iudah , is evident . he is termed a cockatrice , and a fiery flying serpent , not from his own nature , which was tender , meek , and gentle , wherein the comparison doth not at all ly , nor hold ; but in respect of the mischiefe that he should do unto , and irrecoverable destruction that he should bring on the land of palestina : which accordingly he performed , kings . . he smote the philistines , even unto gaza , and the borders thereof , from the tower of the watchmen to the fenced cities : that is he wasted and destroyed the whole land , from one end , even to the other . it is it seems , no new thing , that the season of the enemies rejoycing , built upon the outward appearance , and state of things among the people of god , is the beginning of their disappointment and desolation ; the lord make it so in this day of england's expectation , that the rod of it may be strengthened againe , yet to smite the whole land of palestina . the words of my text , are the result of things , upon gods dealings and dispensations before mentioned . uncertain it is , whether they ought to be restrained , to the immediate prophetie before going concerning palestina , or whether they relate not also , to that in the beginning of the chapter , concerning the destruction of the assyrian , which is summed up . v. , , . the lord of hosts hath sworn , saying , as i have thought so shall it come to passe , and as i have purposed it shall stand : that i will break the assyrian in my land , and upon my mountaine tread him under foot : then shall his yoke depart from off them , and his burden from off their shoulders . it is the ruining of sennacharib and his army in the days of hezekiah , that is foretold . yea and this seems to claim a peculiar share and influence into this {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or triumphant close ; because eminently and signally , not long after , messengers were thus sent from babylon , to enquire of the health , and congratulate the good successe of hezekiah . and well had it been for him , and his posterity , had he given those messengers the returne to their inquiry ▪ which was here prepared for him , some years before . his mistake herein , was the fatall ruine of judah's prosperity . let not then that consideration be excluded , though the other insisted on , be principally intended . the words you see have in them , an enquiry and a resolution thereof . i shall open them briefly as they ly , in the text . . what shall one : what shall , or what ought ? what is it their duty to doe or to say ? or what shall they , upon the evidence of the things done , so doe or say : either their duty , or the event is denoted , or both , as in such predictions it often falls out . . what shall one ? that is any one , or every one ; the answer spoken of is either the duty of every one to give , or it will be so evident that any one shall be able to give it . the word one , i confess is not expressely in the originall , but is evidently included in the verbe {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : what shall be answered , that is , by any one what ever . there is no more in the translation , then is eminently infolded in the originall expression of this thing . . what shall one then ? that is , in the season when god hath disappointed the hopes and expectations of the enemies of his people , and hath strengthned their rod to bruise them again more then ever . that is a season wherein great inquiry will be made about those things ; what shall one then answer ? this word also , is includded in the interrogation ; and much of the emphasis of it , consists therein . . answer the messengers : that is men coming on set purpose to make inquiry after the state of affairs among gods people ; embassadors , agents , spies , messengers , enquirers of any sort ; or the word may be taken more largly , for any stranger that came to jerusalem . the septuagint render these words , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; the kings of the nations , what shall they say ? in this case , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; what shall they answer , or say ? so that word is somtimes used : some think , that for , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which they should have rendred {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or messengers , they read {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or kings , by an evident mistake : but all things are cleare in the originall . . of the nations : that is of this , or that nation , of any nation that shall send to make inquiry : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , of the heathen say some ; those commonly so called , or the nations estranged from god , are usually denoted by this word in the plurall number : yet not alwaies under that consideration : so that there may be an enallagy of number , the nation for the nations , which is usuall . what shall one answer them ? they come to make enquiry after the work of god among his people , and it is fit that an answer be given to them : two things are observable in this interrogation . . the nations about will be diligently enquiring after gods dispensations among his people ; besides what reports they receive at home , they will have messengers , agents , or spies to make enquiry . . the issues of gods dispensations amongst his people shall be so evident and glorious , that every one , any one though never so weak , if not blinded by prejudice , shall be able to give a convincing answer concerning them , to the enquiries of men . something shall be spoken to these propositions in the process of our discourse . . there is the resolution given of the enquiry made in this interrogation , hereof are . parts . . what god hath done . . what his people shall , or ought to do . wrap up at any time , the work of god , and the duty of his people together , and they will be a sufficient answer to any mans enquiry after the state of things amongst them . as to our wisdome in reference unto providentiall dispensations , this is the whol of man . . the first thing in the answer to be given in , is the worke of god , the lord hath founded sion . sion ; that is his church , his people his chosen ones , called sion from the place of their solemne worship in the days of david , the figure and type of the gospell church . heb. . . yea are come unto mount sion , and unto the city of the living god , the heavenly jerusalem . it is generally used not for the whole body of that people unless as they were typically considred in which respect they were all holy . but for the secret covenanted ones of that people , as is evident from all the promises made thereunto , yet with speciall regard to the ordinances of worship . . this god hath founded : founded , or established , strengthened , that it shall not be removed , psal. . is a comment on these words : he hath founded it ; that is in faithfull promises , and powerfull performances , sufficient for its preservation and establishment . now this expression , [ the lord hath founded sion ] as it is an answer to the enquiries of the messengers of the nations , may be taken two wayes . . as giving an account of the work it selfe done ; or what it is that god hath done , in and amongst his people . what is the work that is so fam'd abroad , and spoken of throughout the world ? that being attempted in many places , & proveing abortive , is here accomplished ? this is it , shall one say : god hath established his people and their interest ; it is no such thing as you suppose , that some are set up , and some pull'd downe ; that new fabricks of government or ruling are erected for their own sakes , or their sakes , who are interested in them . but this is the thing that god hath done ; he hath founded sion , established his people and their interest , in despight of all opposition . . as giving a reason of the worke done ; whence is it that the lord hath wrought so mightily for you , amongst you , in your behalf , praeserved you , recover'd you , supported you , given you successe and victory , when all nations conspired your ruine ? why this is the reason of it . god hath founded sion , he bore it good-will , hath taken care of the interest of his church and people . the words may be taken in either sense ; the issue of their intendment as to our instruction , will be the same . this is the answer to be given to the messengers of the nations , who perhaps expected to have heard of their strength and policy , of their councellors and armies , of their wealth and their riches , of their triumphs and enjoyments ; no! god hath founded sion . and well had it been for hezekiah , had he given this answer prepared for him so long before , to the messengers of babilon . . the great designe of god in his mighty works , and dispensations in the world ; is the establishment of his people , and their proper interest in their severall generations . give me leave to say ; it is not for this , or that form of government , or civile administration of humane affaires ; it is not for these , or those governors , much less for the advantage of one or other sort of men : for the enthroning of any one , or other perswasion , gainfull , or helpfull to some few , or more , that god hath wrought his mighty workes amongst us . but it is that sion may be founded , and the generall interest of all the sons and daughters of sion be preserved ; and so far as any thing lies in a subserviency thereunto , so far , and no farther is it with him accepted . and what ever , on what account soever sets up against it , shall be broken in peices . what answer then should we give to enquirers ? that the lord hath founded sion . this is that , and that alone , which we should insist upon , and take notice of , as the peculiar worke of god amongst us . let the reports from other nations be what they will , let them acquaint the messengers of one another , with their glory , triumphs , enlarging of their empires and dominions . when it is inquired what he hath done in england , let us say , he hath founded sion . and he will not leave untill every man concern'd in the worke shall be able to say , we have busied our selves about things of no moment ; and consumed our dayes , and strength , in setting up sheaves that most bow hereunto . this is the main of gods intendment , and whilst it is safe , he hath the glory and end of his dispensations . . the other part of the answer relates to the people ; the poor of his people shall trust in it . the words containe either their duty , they ought to doe so , or the event , they shall doe so ; or both joyntly . . the poore of his people . v. . they are cald the first borne of the poore and needy : that is , those who are very poore . now this expression may denote either the people in generall , who had been poore and afflicted ; and so the poore of his people , is as much , as his poore people : or some in particular , that partly upon the account of their low outward condition , partly on the account of their lowlinesse of minde , are called the poore of his people : and so the words are excellently paraphras'd . zeph. . , . i will also leave in the midst of thee an afflicted , and poore people ; and they shall trust in the name of the lord : the remnant of israel shall not doe iniquity , nor speake lies : neither shall a deceitfull tongue be found in their mouth , and none shall make them afraid . we may take the words in a sence comprizing both these : namely for the poore preserved remnant , caried through the fiery triall , and preserved to see some comfortable issue of gods dealing with them , though yet wrestling with difficulties and perplexities . . what shall they doe ? they shall trust in it ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and in it they shall trust ; that is , being in it , they shall trust , confide , acquiess , namely in the lord , who hath wrought this work : or in it , that is , either in the work of god , or in sion so established by god . the word here used for trusting , is sometimes taken for to repaire , or to retreat to any thing , and not properly to put trust , affiance or confidence , and so it is rendred in the margine of your books : they shall betake themselves to it . so is the word used judges . . . psal. . . so the intendment is , that the poore preserv'd people of god , seing his designe to found sion , and to establish the interest of his chosen , shall leave of all other designes , aymes and contrivances , and winde up all on the same bottome ; they shall not , at least they ought not ( for i told you the words might denote either their duty , what they ought to doe , or the event what they shall doe ) set up designes , and aymes of their owne , and contend about other things ! but betake their hopes to that which is the main intendment of god , the establishment of the interest of his people , and cast all other things in a subserviency thereunto . the summe is , it is the duty of gods poore preserved remnant laying aside all other aimes and contrivances , to betake themselves to the work of god , founding sion and preserving the common interest of his people . of the propositions thus drawn from the words , i shall treat severally , so farre , as they may be foundations of the inferences intended . the first is this : the nations about , will be diligently enquiring concerning gods dispensations among his people ; their eyes are upon them , and they will be enquiring after them . in the handling of this , and all that followes , i humbly desire , that you would consider in what capacity , as to the discharge of this work , i look upon my selfe , and you. as you are hearers of the word of god , ( in which state alone at present , though with reference to your designed employment , i look upon you ) as you are not at all distinguished from others , or among your selves : but as you are believers , or not ; regenerate persons , or coming short thereof . and on this account , as i shall not speake of my rulers without reverence , so i shall endeavour to speak to my hearers with authority . i say then , . there are certain affections , and principles , that are active in the nations , that will make them restlesse , and alwaies put them upon this enquiry . the people of god , on one account or other , shall be in all seasons a separated people . num. . . lo the people shall dwell alone , and shall not be reckoned among the nation ; yea they are seperated from them , whilest they are in their bowells , and dwell in the middest of them : micha . , . whether they are amongst them , as the spring of their mercies , or the rise of their destruction , ( one of which they will alwaies be ) yet they are not of them . no sooner then is any people , or portion of them , thus dedicated to god ; but all the nations about , and those amongst them not ingaged in the same way with them , instantly look on them , as utterly sever'd from them : having other ways , ends , and interests then they , being built up wholly on another account and foundation : they reckon not of them as a people and a nation . the conclusion they make concerning them , is that of haman : esther . . there is a certain people scattered abroad , and dispersed among the people in all the provinces of thy kingdome , and their lawes are diverse from all people . not their morall and judiciall laws , which were the summe of that perfection , which all nations aimed at ; on which account they said of them , surely this great nation is a wise and understanding people . deut. . . and the keeping of those laws was their wisdome and understanding among all nations : nor yet meerly the laws of their religious worship : but the whole way , interest , designe , profession of that people , is comprized in this expression , they are diverse from all people . looking on them in this state , they have principles ( as i said ) that will carry them out to an enquiry into their state and condition . . they are full of envy against them ; they shall be ashamed of their envy at thy people . isaiah . . . looking on them , as wholly separated from them , and standing on another account then they doe , they are full of envy at them . envy is a restlesse passion , full of enquiries and jealousies ; the more it finds of poyson , the more it swells and feeds . it will search into the bottome of that which its eye is fixed on . the transaction of the whole businesse between nehemiah and sanballat , gives light to this consideration . see neh. ch. . , , , , , . and ever the nearer any nation is to this people , the greater is their envy . it was edom , and moab , and ammon , the nations round about , that were most filled with wrath and envy against israell . yea when that people was divided among themselves , and the true worship of god remained with judah , and they became the separated people , ephraim was instantly filled with envy against them . isaiah . . . the envy also of ephraim shall depart , and the adversaries of iudah shall be cut off . ephraim shall not envy iudah : for there must be a desire of the same thing , as something answering it ( which befalls in proximity of habitation ) that a man is envied for , in him that envy 's him . this is one fountain of the nations enquiry after your affaires . through the providence of god , you dwell alone ; that is , as to your main designe and interest . you are not reckoned among the nations , as to the state of being the people of god ; so far , and under that consideration , they count you not worthy to be reckoned or esteemed a nation . they envy to see the men of their contempt exalted , blessed . the same is the condition of ephraim amongst us ; men not engaged in the same cause , and way with you , they are full of envy . wherefore doe they enquire of your wellfaire , of your state and condition , of your affaires ? is it that they love you , that they desire your prosperity , that they would have you an established nation ? no , only their envy makes them restlesse . and as it is in generall : so no sooner doth any man upon a private account separate himselfe from the publick interest of the people of god , but he is instantly filled with envy against the managers of it . and notwithstanding all our animosities , if this hath not befallen us , in our differences and divisions ; i no way doubt a peaceable composure , and blessed issue of the whole . if envy be not at work , we shall have establishment . . a second principle , whereby they are put upon their enquiries , is feare . they feare them , and therefore will know how things stand with them , and what are the works of god amongst them . hab. . . i saw the tents of cushan in affliction , and the curtains of the land of midian did tremble ; i saw it ; when god was doing the great work described in that chapter with many lofty allegoricall expressions , of bringing his people out of bondage , to settle them in a new state and condition ; the nations round about , that looked on them , were filled with affliction , feare and trembling . they were afraid whither these things would grow . psal. ▪ , , , , , . great is the lord , and greatly to be praised in the city of our god , in the mountain of his holinesse ; beautifull for situation , the joy of the whole earth is mount sion , on the sides of the north , the city of the great king ; god is known in her pallaces for a refuge . for lo , the kings were assembled , they passed by together ; they saw it and so they marvelled , they were troubled and so they hasted away ; for feare took hold upon them there , and pain as of a woman in travail . the close of all the considerations of these kings , and their attendants , is , that feare took hold upon them . feare is sollicitous and enquiring ; it will leave nothing unsearched , unlooked into , it would find the inside and bottome of every thing wherein it is concerned . though the more it finds , the more it is increased , yet the greater still are its enquiries ; fearing more what it know's not , then what it know's , what is behind , then what appear's . this put's the nations upon their inquiry , they are afraid what these things will grow to . psalm . . . then was our mouth filled with laughter , and our tongue with singing , then said they among the heathen , the lord hath done great things for them : they are the words of men pondering their affaires , and filled with feare at the issue : if god doe such things as these for them , what think you will be the issue ? i dare say of the proudest adversaries of the people of god at this day ; notwithstanding all their anger they are more afraid then angry . the like also may be said concerning their wrath , revenge , and curiositie , all pressing them to such enquiries . this is the issue of this proposall . if we are not a separated people unto god , if our portion be as the portion of the men of the world , and we are also as they , reckoned among the nations , if we have had only nationall works , in the execution of wrath on men fitted thereunto amongst us ; woe unto us that we were ever engaged in the whole affaire that for some years we have been interested in . it will be bitternesse and disappointment in the latter end . if wee be the lords peculiar lot , separate unto him , the nations about , and many amongst our selves , on the manifold accounts before mentioned , will be enquiring into our state and condition , and the work of god amongst us . let us consider what we shall answer them , what we shall say unto them , what is the account we give of gods dealings with us , and of his mighty works amongst us ? what is the profession we make ? if we seek our selves , if we are full of complaints and repinings one against another : if every one hath his own aimes , his own designes , ( for what we doe , not what we say is the answer we make ) if we measure the work of god by its suitablenesse to our private interests ; if this be the issue of all the dealings of god amongst us , we shall not have wherein to rejoyce : but of these things afterwards , the second proposition is ob. . the issue of gods dealing with , and dispensations among his people , shall be so perspicuous and glorious , that one , any one , every one , shall be able to give an answer to them that make enquiries about them . what shall one then say ; whether it be for judgement , or mercy , all is one : he will make the event to be evident and glorious . he is our rock and his work is perfect ; and he will have his works so known , as that they may all praise him . be it in judgement ; see what issue he will bring his work unto . deut. . , . even all nations shall say , wherefore hath the lord done thus unto this land ? what meaneth the heat of this great anger ; then men shall say , because they have forsaken the covenant of the lord god of their fathers , which he made with them , when be brought them forth out of the land of egypt . men shall say , ordinary men shall be able to give this sad account of the reason of the works of god , and his dealings with his people . so also as to his dispensations in mercy . isaiah . . . lord when thy hand is lifted up , they will not see : but they shall see , and be ashamed for their envy at the people , yea , the fier of thine enemies shall devour them . he will not leave the work of his favour towards his people , untill those who are willing to shut their eyes against it , doe see and acknowledge his hand and councell therein . i do not say this will hold in every dispensation of god , in all seasons , from the beginning to the ending of them . in many works of his power and righteousnesse , he will have us bow our souls to the law of his providence , and his soveraignty , wisdome , and goodnesse therein when his footsteps are in the deep , and his pathes are not known ; which is the reasonablest thing in the world . but this generally is the way of his proceedings ; especially in the common concernments of his people , and in the disposall of their publick interests ; his work his will and councells therein shall be eminent and glorious . it is chiefly from our selves , and our own follies that we come short of such an acquaintance with the works of god , as to be able to give an answer to every one that shall demand an account of them . when david was staggar'd at the works of god , he gives this reason of it , i was foolish and as a beast before him . psal. . . that thoughtfulnesse and wisdome which keeps us in darknesse , is our folly . there are sundry things that are apt to cloud our apprehensions , as to the mind of god in his dealing with his people . as , . selfefulnesse of our own private apprehensions and designes ; a private designe and aime , in the works of providence , is like a private by-opinion in matters of religion . you seldome see a man take up a by-opinion , ( if i may so speake ) but he instantly layes more waight upon it , then upon all religion besides . if that be not enthroned , be it a matter of never so small importance , he scarce cares what becomes of all other truths which he doth imbrace . when men have fixt to themselves , that this , or that particular , must be the product of gods providentiall dispensations , that alone fills their aimes and desires , and leaves no room for any other apprehension . have we not seen persons in the days wherein we live , so fixed on a raigne , a kingdome , i know not what , that they would scarce allow god himselfe to be wise , if their minds were not satisfied . give me this child or i dye . now is it probable , that when mens whole soules , are possessed with a designe and desire of their own , so fully , that they are cast into the mould of it , are transformed into the image and likenesse of it , they can see , heare , think , talk , dreame nothing else ; that they shall be able to discerne aright , and acquiesse in the generall issue of gods dispensations , or be able to answer the messengers of the nations , making enquiry concerning them . feare , hope , wrath , anger , discontentment , with a rabble of the like mind-darkning affections , are the attendants of such a frame . he who knows any thing of the power of prejudices in diverting the minds of men , from passing a right judgement on things proposed to them , and the efficacy of disordered affections , for the creating and confirming of such prejudices ; will discern the power of thus darkning disturbance . . private enmities , private disapointments , private prejudices , are things of the same consideration ; let a man of a free and large heart and spirit , abstract his thoughts from the differences that are among the people of god in this nation , and keep himselfe from an engagement into any particular designe and desire : it is almost impossible that he should winke so hard , but that the issue and reason of gods dealing with us , will shine in upon his understanding ; so that he shall be able to give an account of them , to them that shall make enquiry . will he not be able to say to the messengers of the nations ; & all other observers of the providentiall alterations of the late times that have passed over us : the people of god in this nation were despised , but are now in esteeme ; they were under subjection to cruell taske-masters , some in prisons , some banish'd to the ends of the earth , meerly on the accont of the worship of their god ; the consciences of all enthrall'd , and of many defiled and broken on the scandalls laid before them , whilest iniqui●y and superstition were established by law . but this is that which god hath now done & accomplish'd : the imprisoned are at liberty , the banish'd are recalled , they that have lyen among the pots have got doves whings , conscience is no more enthralled , their sacrifices are not mixed with their blood , nor do they meet with trembling in the worship of god . o ye messengers of the nation this is that which the lord hath done ! who ( j say ) not intangled with one prejudicate ingagement or other , may not se this with halfe an eye ? but such is our state and condition , such our frame and temper , so full are we of our owne desires , and so perplexed with our owne disapointments , that we can see nothing , know nothing nor are able to give any word of accont , that may tend to the glory of our god , to them that enquire of us ; but every one vents his owne discontentments , his owne fears , his owne perplexities . the lord looke down in mercy , and let us not be found dis●isers of the work of his power and goodness . ah! how many glorious appearances have i seen , of which i said under the shadow hereof , shall we live among the heathen ? but in a short space they have passed away . shall we therfore chuse us a captain , & goe down again into egypt ? the third proposition ensues . the great design of god in his mighty works and dispensations , is the establishment of his people and their proper interest , in their severall generations . to make this clear , some few things are previously to be considered , as : . the proper interest of the people of god , is to glorify him in their severall places , stations and generations ; none of us are to live unto our selves . it is for this end that god hath taken a peculiar people to himselfe in this world , that he might be glorified by them , that his name may be borne forth by them , and upon them . this is the great end whereunto they are designed , and that which they ought to aime at only , even to glorify god . if this be not done , they fall of from , and are besides their proper interest . besides innumerable testimonies to this purpose i might give evidence to this assertion , from gods eternall electing love towards them , with his intendment therin ; from their redemption out of every kindred , tribe and family under heaven , by the blood of christ , from their separation from the world by their effectuall calling , and the like considerations ; but i have the consenting voice of them all in generall , and of every individuall in particular , crying out , this is our , this is my proper interest , that we may glorify god ; faile we , and come short in this , we come short , and faile in the whole : so that i shall not need further to confirme it . . god is the only proper and infallible judge in what state and condition his people will best , and most glorify his name , in their severall generations . i thinke i need not insist on the proof of this assertion ; should it be according to thy mind , saith he in job . cap. . . or according to the minde of god ? should the disposall of things be according to his will , or ours ? whose end is to be obtain'd in the issue of all ? is it not his glory ? who hath the most wisedome to order things aright , he or we ? who hath the chiefest interest in , & right unto the things contended about ? who sees what will be the event of all things , hee or we ? might men be judges would they not universally practically conclude , that the condition wherin they might best glorify god would be , that they might have peace and rest from their enemies , union and a good understanding among themselves : that they might dwell peaceably in the world , without controll , and have the necks of their adversary's under their feet . this in generall . in particular : that this , or that perswasion that they are peculiarly ingaged in , might be always enthron'd , that their proper sheafe might stand upright & all others bow thereunto , and that nothing is contrary to the glory of god , but what disturbs this condition of affaires . i know not what may be accomplished before the end of the world , from the beginning of it hitherto for the most part the thoughts of god , have not bin as these thoughts of ours : he hath judged otherwise as to the condition wherein his people should glorify him . god is judge himselfe , let us i pray you leave the determination of this difference to him ; and if it be so , as to our generall condition , much more is it so , as to our peculiar designes and aimes , wherein we are divided . . providentiall dispensations are discoveries of the wisdome of god in disposing of the condition of his people soas , they may best glorify him . to dispute against the condition wherin at any time we are cast by his providence , is to rise up against his wisdome in disposing of things to his own glory . these things being premis'd , it is easy to give light and evidence to the assertion laid down . i might goe through the story 's of gods dealings with the nations of the world , and his own people amongst them , and manifest in each particular , that still his design was , the establishment of his peoples proper interest . but instead of instances take two or three testimonies that occure . deut. . . when the most high divided to the nations their inheritance , when he separated the sons of adam , he set the bounds of the people according to the number of the children of israell . from the begining god hath so order'd all the nations of the world that they may beare a proportion to what he hath to doe with his people ; that he may so order and dispose of them , as that his design towards his own may be accomplished . amos. . . for lo i will command and will fift the house of israel among all nations like as corne is sifted in a sive , yet shall not the least grain fall upon the earth ; all the stir 's and commotions that are in the world , are but gods siftings of the nations , that his chosen ones may be fitted for himselfe , and not lost in the chaffe , and rubbish . heb. . , . whose voice then shook the earth , but now he hath promised saying , yet once more i shake not the earth only , but also heaven ; and this word , yet once more , signifieth the removing of those things that are shaken , as of things that are made , that those things which cannot be shaken may remain : all the shakings of the nations are , that the unshaken interest of the saints may be established : isai. . , . but i am the lord thy god that divided the sea whose waves roared , the lord of hosts is his name . and i have put my words in thy mouth , and have covered thee in the shaddow of mine hand , that i may plant the heavens , and lay the foundations of the earth , and say unto zion thou art my people . heaven , and earth , and all things therin , are disposed of , that sion may be built and established . all gods works in this world , lye in a subserviency to this end and purpose . doth god at any time prosper an evill or a wicked nation ? an anti-christian nation ? is it for their owne sakes ? doth god take care for oxen ? hath he delight in the prosperity of his enemies ? no : it is only that they may be a rod in his hand for a litle moment , and a staff for his indignation against the miscariages of his people . isai. . , . o assyrian , the rod of mine anger , & the staff in their hand is mine indignation . this in such a season is their proper interest , to glorify god in distresse . doth he breake , ruine and destroy them , as sooner or latter he will leave them , neither roote nor branch ? all that he doth to them , is a recompence for the controversy of sion . isai. . . for it is the day of the lords vengeance , and the yeare of recompences for the controversy of sion . we see not perhaps at this day , wherein the concernments of the remnant of gods people doth lye , in the great concussions of the nations in the world ; we know not what designe in reference to them , may lye therein : alas ! we are poore short sighted creatures , we know nothing that is before us , much lesse can we make a judgment of the work of god , in the midst of the darknesse and confusion , that is in the world , untill he hath brought it to perfection . all lyes open and naked to his eye ; and the beauty of all his works will one day appeare . the true and proper interest of his people , so as they may best glorify him in the world , is that , which he is pursueing in all these dispensations . the grounds , reasons , and foundations of this truth , in the counsell , from the love , and attributes of god , the redemption in the blood of jesus , i must not now pursue , this one thing i shall only offer . the state of sion , of the people of god , being much to depend upon the disposalls of them , whom god by his providence raiseth up to rule and government among the nations ; though sometimes he sets up men , whose hearts and minds are upright with himselfe , yet he will not trust his owne to their mercy , and the variablenesse of their wills in generall : but will so dispose , alter , weaken and strengthen them , so set them up , and pull down , that it shall be their interest , to which they will alwaies abide faithfull , so to deale with his people , as he will have them dealt with , that they may best glorify him in their generations . if it be in the infinite wise counsell of god , to give his saints in this nation peace and tranquility , they shall not have it precariously upon the wills of men ; for he will not leave moulding and disposing of the affaires of the nation , untill it find , that it is its proper interest to give , and measure out unto them , what is to the mind of god . all that hath been done amongst us , all that we are in expectation of , turnes on this hinge alone . but lastly , ob. . it is the duty of gods preserved remnant , laying aside all other aimes and contrivances , to betake themselves to the work of god , founding sion , and preserving the common interest of his people . god hath founded sion , and the poore of the people shall trust therein , or betake themselves unto it . we are apt to wander on hills and mountains , every one walking in the imagination of his own heart , forgetting our resting place . when god was bringing the power of the babylonian upon his people , the prophet jeremiah could neither perswade the whole nation to submit to his goverment , nor many individualls among them , to fall to him in particular . and when the time of their deliverance from that captivity was accomplished , how hardly were they perswaded to imbrace the liberty tendered ; notwithstanding all incouragements and advantages , the greatest part of them abide in that place of their bondage to this day . so hardly are we brought to close with gods peculiar work , and our own proper interest , although his glory , and our own safety lye therein . the reasons of this frame , i have in part touched before , i shall adde but two more . . discontentment with our peculiar lot and portion , in the work of the lord , and common interest of his people . it is with us , in our civile affaires , as the apostle saith it is not in the naturall body , nor ought to be in the spirituall , or church body : the foot doth not say , because i am not the head , i am not of the body ; no , it doth not ; but is content with its own place and usefulnesse . it is so with the rest of the members that are more noble , and yet are not the head neither . it is otherwise with us : i enterpose not my thoughts , as to your present constitution , and the order of things amongst us . i speak no more then i have sundry years since , sundry times complained of , to a parliament of this common-wealth . every one , if not personally , yet in association with them , of some peculiar perswasion with himselfe , would be the head ; and because they are not , they conclude they are not of the body , nor will care for the body , but rather endeavour its ruine . because their peculiar interest doth not raigne , the common interest shall be despised ; and this hath been the temper or rather distemper , of the people of god in this nation now for sundry years ; and what it may yet produce i know not . only for the present the work of god in founding sion , in purseuing his peoples common interest , is despised , thought light of , and all the pleasant things thereof trodden under foot . unlesse god end this frame , my expectations , i confesse , of an happy issue of the great work of god amongst us , will wither day by day . . the suffering of our wills and judgements , as to the products of providence , to run before the will of god . this , the experience of these daies hath taught us . those who have a forwardnesse in prescribing to god what he should doe , as to the modus , or manner of the work , which at any time he hath to accomplish , are stubbornly backward , in closing with what he doth actually produce . these and the like things , which might be in large catalogues reckoned up , one after another , detain the minds of men , from acquiescing in the common interest of sion , whose preservation is the whole peculiar designe of the great worke of god , in any place or season . these foundations being laid in the words of the text , let us now see what inferences from them may be made , for our advantage and instruction . vs . . let us then consider diligently what we shall answere the messengers of the nations ; some thinke that by the nation , is peculiarly intended the nation of the jewes themselves , whose messengers from all parts came to jerusalem to enquire of the work of god , and to advise about the affaires of the whole . in this fense you are the messengers of this nation , to whome an answer is to be returned : and because the text saith , one shall doe it , that is , anyone , i shall make bold before we close , to give an answer to your enquirys ; and indeavour to satisfy your expectations : in the mean time as the words seem more directly to respect the enquiries of other nations : so it is in a speciall manner incumbent on you , who will be especially enquir'd of , to return an answer to them . be provided then i pray in your own hearts , to give an answer in this buisiness ; and oh that you could doe it with one heart and lip , with one consent , and judgement . on whom are the eies of this nation and of those round about ? from whom are the expectations of men ? to whom should we goe to enquire what god hath done in this nation , what he is doing , what are the effects of his power , if not of you ? some of you have been ingag'd in this work , with the lord from the beginning : and i hope none of you have been engag'd in heart or hand against it ; and you speake still with living affections , to the old and common cause . if you will be able to steere your course aright , if you would take one straight step , have in a readiness an acquaintance with the work of god , what it is that he aimes at , by which you may be guided in all your undertakings . suppose now a man , or men , should come and aske of you , what god hath done in these nations ? what he hath wrought , and effected ? what is brought forth ? have you an answer in readinesse ? certainly god hath done so much as that he expects you should be able to give an account of it . take heed that every one of you be not ready to speake the disquietments of your own spirits , and so cast contempt on the work of god . something els is requir'd of you . i have sometimes in darknesse and under temptations my self , begun to thinke , that what hath been , is the thing that is , and there is no new thing under the sun . as it hath been among the heathen of old , so it hath been amongst us ; or as it was with israel . kings . , . then were the people of israel divided into two parts , half of the people followed tibni the son of ginath to make him king : and halfe followed omri : but the people that followed omri prevailed against the people that followed tibni the son of ginah , so tibni died and omri reigned : that a common thing and frequent in the world had befallen us , wherein god had no hand , but that of common providence , in dashing one sort of men against another . so foolish have i been , and as a beast , so ready to condemne the generation of the righteous , so unbelieving and ready to cast away the faith and prayer of ten thousand saints ; one of whose sighs shall not be lost . but such fearfull effects , sometimes trouble disquietment , disappointment , & carnall feare will produce . but certain it is , none of the many cryes of the people of god shall be lost , nor their faith be disappointed . god hath a peculiar designe in hand , and we are to find it out , that we may be able to answer them that make enquiries . if you lay not this foundation of your procedures , i shall not wonder if you erre in your ways ; it is your pole-starre and will be so , by which your whole course is to be steered ; your shield , which whilest it is safe , though you dye , your glory abides . but you will say ! what then is this great designe of god among his people : let the holy one of israel bring nigh his work that we may know it ; what is that true and generall interest of zion that he hath founded ; let us know it , that we may be able to give an answer to them that enquire after it . . aske themselves , those who have prayed for it , waited for it , expected it , are made partakers of it , doe enjoy it , live upon it , probably they will be able to give you an account what is their peculiar and only interest , as to these providentiall dispensations ; surely they cannot but know that which they enjoy , and live upon . but you will say of all others , this is the most unlikely , and irrationall course , a way to perplex and entangle , not to informe us at all . is it not cleare , that they are divided among themselves ? is not their language , is not their voyce , like that of the jewes at the building of the second temple ; some shouted for joy , and some wept at the remembrance of the former temple are not their desires rather like that , and those of theirs , who built babell , then of those who cry grace grace , whil'st god is founding sion ? doe not many of them utterly deny any work or designe of god , ( i mean what is peculiar ) in the affaires of this nation ; and utterly fall away from the society of them , who are otherwise perswaded ? and is it likely that we can gather any resolution from them ? doth not the greatest danger of our own miscarriage lye in this ? that we may be apt to attend to their peculiar desires , and so to divide amongst our selves , as they are divided . and is this the returne that indeed is to be made ! o that mine eyes might run down with water day and night on this account , that my heart might be moved within me , for the folly of my people . ah foolish people and unwise , doe we thus require the lord ? it is true , many at all times have desired the day of the lord , who when it hath come , have not been able to abide it , it hath consumed them , and all the principles , whereon they have acted , and upon which they did desire it ; but that those who have their share in it indeed , should be thus broken among themselves , should bite one another , devour one another , and scarce allow one another to be sharers in the common interest of the saints , in that day , this is a lamentation , and shall be for a lamentation . but yet something may be farther pressed on them in this businesse . when one went to demand of the philosophers of the severall sects , which was the best of them , every one named his own sect and party in the first place ; but all of them in the second place , granted that of plato to be the most eminent . the enquirer knew quickly what to conclude ; setting aside prejudicate affections , selfe love , and by interests , he saw that the judgement of all , run on that of plato , as the best & most eminent sect , & which thereupon he preferred before the rest . may not some enquiry of the like nature be made of the people of god amongst us ? ask them what is the common interest of sion , that god takes care of , that he hath founded in the days wherein we live , in the great transactions of providence that have passed over us . say some : that such a forme of church worship and discipline be established , such a rule of doctrine confirmed , and all men whatever compelled to submit unto them : herein lies that kingdome of christ which he takes care of , this is that which god will have founded and established : and what this forme , what this rule is , we are to declare . that that discipline be eradicated , the ministers provision destroyed , and the men of such a perswasion enthroned , to rule all the rest at their pleasure , seeing , that notwithstanding all their pretended reformation , they are yet antichristian , say others . say some : that a kingdome and rule be set up in our hands , to be exercised in the name and authority of jesus christ , taking away all law and magistracy already established , to bring forth the law of righteousnesse conceived in our minds and therein to be preserved ; all uniting only in this , that a soveraignty as unto administration of the things of god is to be theirs . say others lastly , that the people of god be delivered from the hands of their cruell enemies , that they may serve the lord without feare all the days of their lives , in righteousnesse and holinesse , that notwithstanding their present differences , they may live peacably one with , or at least one by another , enjoying rule and promotion , as they are fitted for imployments , and as he gives promotion , in whose hand it is , that godlinesse , and the love of the lord jesus christ be preserved , protected , and secured , from a returne of the hand of violence upon it ; herein say some lies the common interest of the people of god ; this he hath wrought out for them , herein he hath founded sion . aske now the people of god in this nation , i say or any of them , one , or more , at any time ? what he , or they , look upon as the chiefe thing aimed at in the mighty dispensations of god amongst us ; will they not every one answer in the first place , that is aimed at , that is to be enthroned , that so doing is the will of god , the end of his works among them , wherein their , or his particular ingagement and interest lies . but ask them now againe , in the second place , which of the remaining perswasions concerning the work of god , and the common interest of his people , they would preferre next to their own : will they not all unanimously fix on that mentioned in the last place , rather then any of the other . is it not then evident that setting aside prejudicate affections , and such determinations , as may reasonably be supposed to arise from them , laying away all private animosities , and desire of rule and preheminence , with other worldly and selfish designes ; the universality of the people of god , doe answer to them that enquire , that in the last perswasion lies the ayme , and work of god in our generation . for my own parte , on this and other considerations hereafter to be mentioned , i shall dare freely to give this answer to the messengers of this , or any nation in the world , who shall make inquisition after the work of god amongst us , and his designe in reference to his people ; and it is no other then my heart hath been fixed upon for many years , and which i have severall times , on one account or other intimated , or pressed unto the parliament , which first undertook to mannage , and succesfully carried on that cause , in whose protection you are now engaged . this i say then ; god hath founded sion , he hath taken care of the generation of the righteous , the children of sion , however differenced among themselves ; hath broken the yoke of their oppressors , given them peace , ordered the affaires of this nation so , that they doe , or may , all of them enjoy quietness , one not envying the other , nor they vexing thē , but serving god according to the light , which he is graciously pleased to afford them , they waite for farther manifestations of the glorious gospell ; and that god hath broken , and will break , every designe , that either openly , and professedly , or upon specious pretences of crying , loe here is christ , or loe there , hath sought , or shall seek and endeavour to subvert this his work , to the preservation whereof , he will certainly mould the government , and interest of this nation , ordering its affaires in a peculiar manner on that account only : and not that he delighteth in one way or form , wherein to it hath been cast , more then another . and what ever high minded men , full of their owne apprehensions and wisdome , may doe , to this worke of god , the poore of his people shall repaire . and for my insisting on this answer , and this only , i have these further reasons to adde for my justification . . this is an interest comprehensive of all the son 's of sion , whose founding god intends ; it excludes none that can claime a share in the city of the living god . god takes equall care of all the dwelling places of sion ; every dwelling place of sion , hath its beauty , hath it's glory . isa. . the glory of one , may be as the glory of the sun , of another as the moon , of others as the starrs , and those differing from one another in glory ; yet each hath its glory ; and upon it , there shall be a defence , a coveringe , a protection . this is the promise ; this hath been the worke of god . . this compriseth all them , who have lived by faith , and abode in supplications in reference to gods late disspensations amongst us . who dare despise any one of those little ones , and say , god hath heard me , not you , regarded me , not you , you have no share or portion in the returns of supplications which we enjoy . . this alone preserveth the dwellers of sion from offering violence one to another ; from taking the work of babylon out of its hands , and devouring one another . let any other apprehension what ever , of the worke of god be embrac'd , and the first worke that thereby men will be engag'd in , is the oppressing , persecuting , ruining of their bretheren , which whether it be the founding of sion , or no , the day of judgement shall determine . . this is that which the common enemy seekes to destroy . it is not this , or that party that he would devour ; it is not this or that perswasion he would cast down ; his hatred {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , against the whole race and kinde ; this is that which he would accomplish , that all the children of god , how ever differenced among themselves , might be ruined destroyed cast down , and rooted out for ever : that the name of israel might no more be had in remembrance : this then is that which god , in their dissapointment , aimes to establish . . because the founding of sion , doth not consist in this or that form of the civile administration of humane affaires , there being nothing promised , nor designed concerning them , but that they be laid in an orderly subserviency , to the common interest of the saints ; which let men doe what they will , yea what they can , all government shall at last be brought unto . and who is there amongst us , that in singlenesse of heart dares make such an answer to the messengers of the nations enquiting after the peculiar worke of god amongst us ; namely , that it consists in the establishment of this or that form of civile administrations , though much of the worke of god lies therin in relation to this generall end . this then is the answer which i shall give to the messengers of the nations , and of it there are these three parts . . god hath broken , destroyed , ruined them and their contrivances , who made it their buisnesse to over-throw sion . and to roote out the generation of the righteous , not under this , or that way or forme , whereby they are differenced among themselves , bnt as such , as the saints of the holy one , and will continue so to doe . . he hath given to them , to the poore of his people , peace , liberty , freedome from impositions on their consciences , with much glorious light in severall degrees , in his worship and service . . he hath cast ( as he hath promised ) the power of the nation , into a subserviency to this common interest of christ and his people in this world , and hath made , or will make them to understand , that as the peace of sion , lies in their peace , so their peace lies in the peace of sion , and what to say more to the messengers of the nation , i know not . vs . . if this then be the worke of god , let us repaire to it ; the poore of the people shall trust therin , or joyne themselves thereunto . that you may doe this in judgment , be pleased to take these directions , which with all humility i offer to you , and i hope from the lord . . ingage in no way , no counsels , be the reasonings and pretences for them never so specious , which have an inconsistency with this common interest of sion , in this generation . if instead of repairing to the worke of god , you should be found contending against it , and setting up your own wisdom , in the place of the wisdom of god , it would not be to your advantage . i know many things will be suggested unto you . setling of religion , establishing a discipline in the church , not to tolerate errors , and the like : from which discourses , i know what conclusions some men are apt to draw , if no otherwise , yet from what they have been doeing for many yeeres ; doe we then plead for errors and unsetlement ? god forbid ! god hath undertaken to found and establish sion , to setle it , and he will doe it , and i pray god you may be instrumentall therin according to his mind . he will also give his people one heart and one way , and i pray that you by your example of union in love , and by all other good means may be instrumentall towards the accomplishment of that promise amongst us . it is only the liberty and protection of the people of god as such , that is pleaded for , & he that shall set up any thing inconsistent there with as so set up , will lay the foundation of his building in the firstborne of his peace , & set up the gate of it in the utmost & last of his welfaire . in a word ; the people of god may possibly in this nation devoure one another , and wash their hands in the blood of one another , by widening the breaches that are among them ; and woe be to them that shall be instrumentall herein : but if ever they come to a coalescency in love and truth , it must be by their mutuall forbearance of one another , untill the spirit be powr'd down from on high , and the fruits of peace be brought forth thereby ; and herein the lord make you as the mountaines that bring forth righteousnesse , and the litle hills that bring forth peace unto his people . there are some things that i am affraid of , that ly contrary to what i am exhorting you unto ! i wish the event manifest that i am affraid without cause ; however give me leave to caution you of them , because i cannot be faithfull to my call , if i doe not . . take heede , least that evill be still abiding upon any of our spirits , that we should be crying out and calling for reformation , without a due consideration of what it is , and how it is to be brought about . i wish one of many of them , who have praied for it , and complained for want of it , had endeavour'd to carry it on as they might ; would you have a reformation ; be you more humble , more holy , more zealous , delight more in the wayes , worship , ordinances of god : reform your persons in your lives , relations , families , parishes , as to gospell obedience , and you will see a glorious reformation indeed : what mean you by a reformation , is it the hurting of others , or doing good to our selves ? is it a power over other mens persons , or our owne lusts ? god hath now for sundry yeeres tryed us , whether indeed we love reformation or no ; have any provoked us , or compelled us to defile the worship of god , with ceremonies or superstitions , and our owne consciences therewith all ? have we been imposed on in the ways of god , by men ignorant of them ? hath not god said to us ! you that have praied under persecution for reformation , you that have fought in the high places of the field for reformation , you that have covenanted and sworne for reformation , goe now , reforme your selves ; you ministers , preach as often as you will , as frely as you please , no man shall controll you , live as holily as you can , pray as often , fast as often as you will ; be full of bounty and good workes , giving examples to your flock , none shall trouble you ; be instant in season , out of season , preach the whole counsell of god without controll ; you people be holy , serve god in holinesse , keep close to his worship and ordinances , love them , delight in them , bring forth such fruits as men may glorify god on your account , condemne the world , justifie the cause of god , by a gospell conversation ; take seaven yeares peace and plenty , and see what you can doe . if after all this , wee still cry out , give us a reformation , and complain not of our owne negligence , folly and hatred of personall reformation , to be the only cause of that want , it is easie to judge what we would have , had we our desires . . take heed least any who have formerly desired the day of the lord , considering the purity and holinesse wherewith it will be attended , grow weary of it and its worke , as not being able to abide it ; and so lay aside all thoughts of growing up with it in the will of god : least any say , is this the day of the lord , that holinesse , godlinesse , exact obedience , should be prized , exalted , esteemed ; that profanenesse , pride , selfishnesse , formallity should be despised , consumed , devoured , we will have none of this day . . take heed , that there rise not up a generation that knew not ioseph ; that knew us not in the dayes of our distresse , and contending with those who would have destroy'd us ; who were not engaged with us , in praying , fasting , fighting , in england , scotland , & ireland , but were unconcerned in all our affaires ; who know nothing of the cry's , teares , trembling , and feares , wherewith this cause hath been mannaged ; can we expect that they should be acted by the spirit of it , or have a due sense of what they must be ingaged in : what know they of the communion we have had with god in this buisnesse all along , what answers he hath given us , what obligations he hath put upon us thereby ; the whole buisnesse is to them as a story only of that which is past , wherin they are not concerned : there are such abiding impressions left on the soules of as many as have been ingaged in the worke of god in this nation from the beginning to the end , as will never be blotted out . if a spirit not sensible of former ways should arise amongst us , and prevaile , it would be sad with the interest of christ , and his people in this nation : to return to my directions . . make this worke of god your pole-star , that you may steere and guide your course by it ? in all your consultations and actions , what ever is proposed , what ever is to be done , let this consideration attend it ; but how will it suite the designe of god in establishing sion ; men speaking of a thing of manifest evidence , say that it is written with the beames of the sun . give me leave to tell you of a thing , that is written in the prayers of the saints , the feares of your enemies , the condition of this nation , the councels of princes of the , earth the affaires of the nations abroad in the world , all the issues of the providence of god in these dayes , all which concurring , i suppose will give as good an evidence as any thing in the like kind is capable of . what is this you wil say ? it is in brief , let the worke of god as stated , be your guide in all your consultations , and it will direct you to aime at these two ends . . to preserve peace , to compose differences , to make up breaches , to avoid all occasions of divisions at home . to make up , unite , gather into one common interest , the protestant nations abroad in the world , that we may stand or fall tegether , and not be devoured one after another . that these are the things which god calls you to mind , and doe , if you will bear any regard to his present work , is , i say , written with all the beams of providence before mentioned . if the lord should suffer you to be regardlesse either to the one or the other , know you not that it would be bitternesse in the latter end . ask your friends what they desire , your enemies what they feare , the nations abroad what they are doing : consider babylon , consider sion , and if one and the same voyce come from them all ; not to attend unto it , would be , not to attend to the voice of god . it is indeed , an easy thing for you , to gratify sathan , satiate the desires of your enemies , lay a foundation of troubles ; it is but attending to the clamours of men without , and the tumultuating of lusts , and carnall wisdome within and the whole work is done . but to carry on the work of god in the particulars mentioned , this is not so easy a task : selfe must be denied , many glorious pretences laid aside , contrary reasonings answered , mens weaknesses , miscarriages , failings borne withall , because they are men ; and which is more then all , our own particular darling desires it may be let goe unsatisfied , though moulded into contrivances for many years . the truth is , the combinations of the antichristian party in the world , are so evident , their successes so notorious , their designes so fixed , their advantages to carry them on , so many ; that to perswade with them , who have power for that end and purpose , to make it their businesse to keep union amongst our selves , on all good and honest termes , and to endeavour the union of all that call on the name of the lord jesus christ , their lord and ours in the world ; were to cast a reproach upon their wisdome , foresight and zeale ; so that it sufficeth me to have mentioned these things . vse . encourage all things that lye in a tendency and subserviency to the work of god , unfolded and insisted on . for instance . . where ever you see any work of reall reformation , tending to the advancement of the gospell , discarding of old uselesse formes , received by tradition from our fathers , separating the pretious from the vile , according to the severall measures of light , which god in his infinite wisdome , hath graciously imparted ; let not needlesse objections and hinderances lye in the way , but give in all due encouragements , to the men of such engagements . perhaps the businesse of carrying on reformation is grievous to some , who in their anger and wrath , revenge and disappointment , may make complaints of it to you , in private or in publique ; the lord give you wisdome , that you may never weaken the hands or sadden the hearts , of men who are willing to joyne hearts and hands with you , to save a poore nation , and to keep life in the work of god in the mid'st thereof . . what you find established already in this kind , encourage , preserve , improve , that the work faile not . . find out what is wanting , and pursue it , as god gives you advantage and opportunity . . where men under pretence of religion , make it their businesse to defile themselves , or disturbe the civile peace , and quiet of others , let them know , that the sword is not borne in vaine . i can but name these things . honourable : my hearts desire and prayer to god for you is , that you may be the repairers of breaches , and the restorers of pathes for men to walk in ; that you may be the preservers of the good old cause of england , according to the growth it received in , and under severall providentiall dispensations . many particulars ly in my heart , to propose unto you , but on very many considerations , i shall name none at present of them ; but close all with some few generall directions . . secure your spirits , that in sincerity you seek the publick good of the nations , and the prosperity of the good people therein , who have adhered to the good cause of liberty , and religion ; if this be in your eye , as that which is principally intended , as you may pray in faith , for the presence of god with you , and have a comfortable expectation of his protection and favour ; so if in the pursuit of it , through humane frailty you should erre , or mistake in the choise of meanes , paths , ways tending to that end , god will guide you , and lead you , and not leave you untill he hath made straite pathes for your feet : but if at the bottome , there ly secret animosities , selfe-will , desire of obtaining greatnesse or power , on the one hand , or other ; if every such thing be not on all hands subdued unto publick good , prayers will be weakned , carnall wisdome increased , the counsell of god rejected , and you will wander in all your ways without successe . . keep alive this principle , ( which whether any will heare , or whether any will forbeare , i know not ; but this i am sure of , in the latter end it will be found to be true : ) according as you regard , cleave to , promote , protect , on the one side , or despise , contemne , and oppose on the other , the common interest of sion , the people of god before laid downe , so will your affaires either flourish , prosper , and succeed on the one hand ; or wither , decay , and be fruitlesse , on the other . in all other things that shall fall under your consideration , that relate to the civile government of the nations , prudence , conjecture , probability , consideration of circumstances , and the present posture of things may take place . this is capable of no framing to the one hand or other , upon any pretence what ever . . if it be possible , keep up a spirit of love , and forbearance among your selves , love thinketh none evill ; doe not impose designes on one another , and then interpret every thing that is spoken , though in never so much sincerity , and simplicity of spirit , in a proportion to that designe ; this will turne judgment into wormwood , and truth into hemlock . finis . notes, typically marginal, from the original text notes for div a e- ob. . ob. . ob ▪ . ob. . the doctrine of justification by faith through the imputation of the righteousness of christ, explained, confirmed, & vindicated by john owen ... owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the doctrine of justification by faith through the imputation of the righteousness of christ, explained, confirmed, & vindicated by john owen ... owen, john, - . [ ], [i.e. ] p. printed for r. boulter ..., london : . errata: p. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng justification -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - andrew kuster sampled and proofread - andrew kuster text and markup reviewed and edited - pfs batch review (qc) and xml conversion the doctrine of justification by faith through the imputation of the righteousness of christ , explained , confirmed , & vindicated . by john owen , d.d. search the scriptures , joh. . . london , printed for r. boulter , at the turks-head over against the royal-exchange in corn-hill , . to the reader . i shall not need to detain the reader with an account of the nature and moment of that doctrine which is the entire subject of the ensuing discourse . for although sundry persons , even among our selves , have various apprehensions concerning it , yet that the knowledge of the truth therein is of the highest importance unto the souls of men , is on all hands agreed unto . nor indeed is it possible that any man who knows himself to be a sinner , and obnoxious thereon to the judgment of god , but he must desire to have some knowledge of it , as that alone whereby the way of delivery from the evil state and condition wherein he finds himself , is revealed . there are i confess , multitudes in the world , who although they cannot avoid some general convictions of sin , as also of the consequents of it ; yet do fortifie their minds against a practical admission of such conclusions , as in a just consideration of things do necessarily and unavoidably ensue thereon . such persons wilfully deluding themselves with vain hopes and imaginations , do never once seriously enquire by what way or means they may obtain peace with god and acceptance before him , which in comparison of the present enjoyment of the pleasures of sin , they value not at all . and it is in vain to recommend the doctrine of justification unto them , who neither desire nor endeavour to be justified . but where any persons are really made sensible of their apostasie from god , of the evil of their natures and lives , with the dreadful consequences that attend thereon in the wrath of god and eternal punishment due unto sin , they cannot well judge themselves more concerned in any thing , than in the knowledge of that divine way whereby they may be delivered from this condition . and the minds of such persons stand in no need of arguments to satisfie them in the importance of this doctrine ; their own concernment in it is sufficient to that purpose . and i shall assure them , that in the handling of it from first to last , i have had no other design , but only to enquire diligently into the divine revelation of that way , and those means with the causes of them , whereby the conscience of a distressed sinner may attain assured peace with god through our lord jesus christ. i lay more weight on the steady direction of one soul in this enquiry , than in disappointing the objections of twenty wrangling or fiery disputers . the question therefore unto this purpose being stated , as the reader will find in the beginning of our discourse , although it were necessary to spend some time in the explication of the doctrine it self , and the terms wherein it is usually taught , yet the main weight of the whole lies in the interpretation of scripture testimonies , with the application of them unto the experience of them who do believe , and the state of them who seek after salvation by jesus christ. there are therefore some few things that i would desire the reader to take notice of , that he may receive benefit by the ensuing discourse ; at least , if it be not his own fault , be freed from prejudices against it , or a vain opposition unto it . . although there are at present various contests about the doctrine of justification , and many books published in the way of controversie about it ; yet this discourse was written with no design to contend with or contradict any of what sort or opinion soever . some few passages which seem of that tendency , are indeed occasionally inserted . but they are such as every candid reader will judge to have been necessary . i have ascribed no opinion unto any particular person , much less wrested the words of any , reflected on their persons , censured their abilities , taken advantages of presumed prejudices against them , represented their opinions in the deformed reflections of strained consequences , fancied intended notions which their words do not express , nor candidly interpreted give any countenance unto , or endeavoured the vain pleasure of seeming success in opposition unto them , which with the like effects of weakness of mind and disorder of affections , are the animating principles of many late controversial writings . to declare and vindicate the truth unto the instruction and edification of such as love it in sincerity , to extricate their minds from those difficulties in this particular instance , which some endeavour to cast on all gospel mysteries , to direct the consciences of them that enquire after abiding peace with god , and to establish the minds of them that do believe , are the things i have aimed at . and an endeavour unto this end , considering all circumstances , that station which god hath been pleased graciously to give me in the church , hath made necessary unto me . . i have written nothing but what i believe to be true , and useful unto the promotion of gospel obedience . the reader may not here expect an extraction of other mens notions , or a collection and improvement of their arguments , either by artificial reasonings , or ornament of style and language , but a naked enquiry into the nature of the things treated on , as revealed in the scripture , and as evidencing themselves in their power and efficacy on the minds of them that do believe . it is the practical direction of the consciences of men in their application unto god by jesus christ for deliverance from the curse due unto the apostate state , and peace with him , with the influence of the way thereof into universal gospel obedience , that is alone to be designed in the handling of this doctrine . and therefore unto him that would treat of it in a due manner , it is required that he weigh every thing he asserts in his own mind and experience , and not dare to propose that unto others which he doth not abide by himself , in the most intimate recesses of his mind , under his nearest approaches unto god , in his suprisals with dangers , in deep afflictions , in his preparations for death , and most humble contemplations of the infinite distance between god and him . other notions and disputations about the doctrine of justification not seasoned with these ingredients , however condited unto the palate of some by skill and language , are insipid and useless , immediately degenerating into an unprofitable strife of words . . i know that the doctrine here pleaded for , is charged by many with an unfriendly aspect towards the necessity of personal holiness , good works , and all gospel obedience in general , yea utterly to take it away . so it was at the first clear . revelation of it by the apostle paul , as he frequently declares . but it is sufficiently evinced by him to be the chief principle of , and motive unto all that obedience which is accepted with god through jesus christ , as we shall manifest afterwards . however it is acknowledged that the objective grace of the gospel in the doctrine of it , is liable to abuse , where there is nothing of the subjective grace of it in the hearts of men ; and the ways of its influence into the life of god , are uncouth unto the reasonings of carnal minds . so was it charged by the papists at the first reformation , and continueth yet so to be . yet as it gave the first occasion unto the reformation it self , so was it that whereby the souls of men being set at liberty from their bondage unto innumerable , superstitious fears and observances , utterly inconsistent with true gospel obedience , and directed into the ways of peace with god through jesus christ , were made fruitful in real holiness , and to abound in all those blessed effects of the life of god which were never found among their adversaries . the same charge was afterwards renewed by the socinians , and continueth still to be managed by them . but i suppose wise and impartial men will not lay much weight on their accusations , until they have manifested the efficacy of their contrary perswasion by better effects and fruits than yet they have done . what sort of men they were who first coined that systeme of religion which they adhere unto , one who knew them well enough , and sufficiently enclined unto their antitrinitarian opinions , declares in one of the queries that he proposed unto socinus himself and his followers . if this saith he , be the truth which you contend for , whence comes it to pass that it is declared only by persons , nulla pietatis commendatione , nullo laudato prioris vitae exemplo commendatos ; imo ut plerumque videmus , per vagabundos , & contentionum zeli carnalis plenos homines , alios ex castris , aulis , ganeis , prolatam esse . scrupuli ab excellenti viro propositi , inter oper . socin . the fiercest charge of such men against any doctrines they oppose as inconsistent with the necessary motives unto godliness , are a recommendation of it unto the minds of considerative men . and there cannot be a more effectual engine plied for the ruine of religion , then for men to declame against the doctrine of justification by faith alone , and other truths concerning the grace of our lord jesus christ , as those which overthrow the necessity of moral duties , good works , and gospel obedience , whilst under the conduct of the opinions which they embrace in opposition unto them , they give not the least evidence of the power of the truth , or grace of the gospel upon their own hearts , or in their lives . whereas therefore the whole gospel is the truth which is after godliness , declaring and exhibiting that grace of god which teacheth us to deny all ungodliness and worldly lusts , and that we should live soberly and righteously and godly in this world ; we being fallen into those times wherein under great and fierce contests about notions , opinions , and practices in religion , there is an horrible decay in true gospel purity and holiness of life amongst the generality of men , i shall readily grant , that keeping a due regard unto the only standard of truth , a secondary trial of doctrines proposed and contended for , may and ought to be made by the ways , lives , walkings , and conversations of them by whom they are received and professed . and although it is acknowledged that the doctrine pleaded in the ensuing discourse be liable to be abused , yea turned into licentiousness by men of corrupt minds through the prevalency of vitious habits in them ( as is the whole doctrine of the grace of god by jesus christ ) and although the way and means of its efficacy and influence into universal obedience unto god in righteousness and true holiness , be not discernable without some beam of spiritual light , nor will give an experience of their power unto the minds of men utterly destitute of a principle of spiritual life ; yet if it cannot preserve its station in the church by this rule , of its useful tendency unto the promotion of godliness , and its necessity thereunto , in all them by whom it is really believed and received in its proper light and power , and that in the experience of former and present times , i shall be content that it be exploded . . finding that not a few have esteemed it compliant with their interest , to publish exceptions against some few leaves , which in the handling of a subject of another nature i occasionally wrote many years ago on this subject , i am not without apprehensions , that either the same persons or others of alike temper and principles may attempt an opposition unto what is here expresly tendered thereon . on supposition of such an attempt , i shall in one word let the authors of it know , wherein alone i shall be concerned . for if they shall make it their business to cavil at expressions , to wrest my words , wiredraw inferences and conclusions from them not expresly owned by me , to revile my person , to catch at advantages in any occasional passages , or other unessential parts of the discourse , labouring for an appearance of success and reputation to themselves thereby , without a due attendance unto christian moderation , candor and ingenuity , i shall take no more notice of what they say or write , then i would do of the greatest impertinencies that can be reported in this world . the same i say concerning oppositions of the like nature unto any other writings of mine ; a work which as i hear , some are at present engaged in . i have somewhat else to do than to cast away any part of the small remainder of my life in that kind of controversial writings which good men bewail , and wise men deride . whereas therefore the principal design of this discourse , is to state the doctrine of justification from the scripture , and to confirm it by the testimonies thereof , i shall not esteem it spoken against , unless our exposition of scripture testimonies , and the application of them unto the present argument be disproved by just rules of interpretation , and another sense of them be evinced . all other things which i conceive necessary to be spoken unto , in order unto the right understanding and due improvement of the truth pleaded for , are comprised and declared in the ensuing general discourses to that purpose ; these few things i thought meet to mind the reader of . from my study , may the th . . j. o. considerations previous unto the explanation of the doctrine of justification . § . . the general nature of justification . state of the person to be justified antecedently thereunto . rom. . . chap. . . chap. . . gal. . . joh. . , . gal. . . the sole inquiry on that state . whether it be any thing that is our own inherently , or what is only imputed unto us , that we are to trust unto for our acceptance with god. the sum of this inquiry . the proper ends of teaching and learning the doctrine of justification . things to be avoided therein . pag. . § . . a due consideration of god , the judge of all , necessary unto the right stating and apprehension of the doctrine of justification , rom. . . isa. . . . . psal. . . rom. . . what thoughts will be ingenerated hereby in the minds of men. isai. . . mic. . . isa. . . the plea of job against his friends , and before god not the same . job . , , . chap. . , , . directions for visiting the sick given of old . testimonies of jerome and ambrose . sense of men in their prayers . dan. . , . psal. . . . , . paraphrase of austine on that place . prayer of pelagius . publick liturgies . pag. . § . . a due sense of our apostasie from god , the depravation of our nature thereby , with the power and guilt of sin , the holiness of law , necessary unto a right understanding of the doctrine of justification . method of the apostle to this purpose , romans , , , . chap. grounds of the antient and present pelagianism , in the denial of these things . instances thereof . boasting of perfection from the same ground . knowledge of sin and grace mutually promote each other . pag. . § . . opposition between works and grace , as unto justification . method of the apostle in the epistle to the romans to manifest this opposition . a scheam of others , contrary thereunto . testimonies witnessing this opposition . judgment to be made on them . distinctions whereby they are evaded . the uselessness of them . resolution of the case in hand by bellarmine . luk. . . dan. . . pag. . § . . a commutation as unto sin and righteousness , by imputation between christ and believers , represented in the scripture . the ordinance of the scape goat . levit. . , . the nature of expiatory sacrifices . levit. . . expiation of an uncertain murther . deut. . , , , , , , . the commutation intended , proved , and vindicated . isa. . , . cor. . . rom. . , . gal. . , . pet. . . deut. . . testimonies of justin martyr , gregory nissen , austine , chrysostome , bernard , taulerus , pighius , to that purpose . the proper actings of faith with respect thereunto . rom. . . matth. . . psa. . . gen. . . isa. . . gal. . . isa. . . joh. . , . a bold calumny answered . pag. , . § . . introduction of grace by jesus christ into the whole of our relation unto god , and its respect unto all the parts of our obedience . no mystery of grace in the covenant of works . all religion originally commensurate unto reason . no notions of natural light concerning the introduction of the mediation of christ , and mystery of grace into our relation to god. eph. . , , . reason as corrupted can have no notions of religion , but what are derived from its primitive state . hence the mysteries of the gospel esteemed folly . reason as corrupted , repugnant unto the mystery of g●●●e . accommodation of spiritual mysteries unto corrupt reason , wherefore acceptable unto many . reasons of it . two parts of corrupted natures repugnancy unto the mystery of the gospel . ( . ) that which would reduce it unto the private reason of men. thence the trinity denied . and the incarnation of the son of god. without which the doctrine of justification cannot stand . rule of the socinians in the interpretation of the scripture . ( . ) want of a due comprehension of the harmony that is between all the parts of the mystery of grace . this harmomy proved . compared with the harmony in the works of nature . to be studied . but is learned only of them who are taught of god ; and in experience . evil events of the want of a due comprehension hereof . instances of them . all applied unto the doctrine of justification . pag. . § . . general prejudices against the imputation of the righteousness of christ. ( . ) that it is not in terms found in the scripture , answered . ( . ) that nothing is said of it in the writings of the evangelists , answered . joh. . , . nature of christs personal ministery . revelations by the holy spirit immediately from christ. design of the writings of the evangelists . ( . ) differences among protestants themselves about this doctrine , answered . sense of the antients herein . what is of real difference among protestants , considered . pag. . § . . influence of the doctrine of justification into the first reformation . advantages unto the world by that reformation . state of the consciences of men under the papacy , with respect unto justification before god. alterations made therein by the light of this doctrine , though not received . alterations in the pagan unbelieving world , by the introduction of christianity . design and success of the first reformer herein . attempts for reconciliation with the papists in this doctrine , and their success . remainders of the ●gnorance of the truth in the roman church . vnavoidable consequences of the corruption of this doctrine . pag. . chap. i. jvstification by faith generally acknowledged . the meaning of it perverted . the nature and use of faith in justification proposed to consideration . distinctions about it , waved . a twofold faith of the gospel expressed in the scripture . faith that is not justifying . acts . . joh. . , . luk. . . matth. . . historical faith , whence it is so called , and the nature of it . degrees of assent in it . justification not ascribed unto any degree of it . a calumny obviated . the causes of true saving faith. conviction of sin previous unto it . the nature of legal conviction , and its effects . arguments to prove it antecedent unto faith. without the consideration of it , the true nature of faith not to be understood . the order and relation of the law and gospel . rom. . . instance of adam . effects of conviction , internal ; displicency and sorrow . fear of punishment . desire of deliverance . external ; abstinence from sin. performance of duties ; reformation of life . not conditions of justification ; not formal dispositions unto it ; not moral preparations for it . the order of god in justification . the proper object of justifying faith. not all divine verity equally ; proved by sundry arguments . the pardon of our own sins , whether the first object of faith. the lord christ in the work of mediation , as the ordinance of god for the recovery of lost sinners , the proper object of justifying faith. the position explained and proved . rom. . , . ephes. . , , . acts . . chap. . . chap. . . luk. . , , . joh. . . . , . . . . , &c. col. . . cor. . , . cor. . , , . pag. , , &c. chap. ii. the nature of justifying faith in particular ; or of faith in that exercise of it , whereby we are justified . the hearts approbation of the way of the justification , and salvation of sinners by christ , with its acquiescency therein . the description given , explained , and confirmed . ( . ) from the nature of the gospel . ( . ) exemplified in its contrary , or the nature of unbelief . prov. . . heb. . . pet. . . cor. . , . cor. . , . what it is , and wherein it doth consist . ( . ) the design of god , in , and by the gospel . his own glory , his utmost end in all things . the glory of his righteousness , grace , love , wisdom , &c. the end of god in the way of the salvation of sinners by christ. rom. . . joh. . . joh. . . eph. . , . cor. . . ephes. . . rom. . . . . ephes. . . cor. . . the nature of faith thence declared . faith alone ascribes and gives this glory to god. order of the acts of faith , or the method in believing . convictions previous thereunto . sincere assent unto all divine revelations , acts . . the proposal of the gospel unto that end , rom. . , , , &c. cor. . . state of persons called to believe . justifying faith doth not consist in any one single habit or act of the mind or will. the nature of that assent which is the first act of faith. approbation of the way of salvation by christ , comprehensive of the special nature of justifying faith. what is included therein . ( . ) a renuntiation of all other ways . hos. . , . jer. . . psal. . . rom. . . ( . ) consent of the will unto this way , joh. . . ( . ) acquiescency of the heart in god. pet. . . trust in god. faith described by trust , the reason of it . nature and object of this trust inquired into . a double consideration of special mercy . whether obedience be included in the nature of faith , or be of the essence of it . a sincere purpose of vniversal obedience inseparable from faith. how faith alone justifieth . repentance , how required in , and unto justification . how a condition of the new covenant . perseverance in obedience , is so also . definitions of faith. pag. . chap. iii. vse of faith in justification ; various conceptions about it . by whom asserted , as the instrument of it , by whom denied . in what sense it is affirmed so to be . the expressions of the scripture , concerning the use of faith in justification , what they are ; and how they are best explained . by an instrumental cause . faith , how the instrument of god in justification . how the instrument of them that do believe . the use of faith expressed in the scripture , by apprehending , receiving ; declared by an instrument . faith in what sense the condition of our justification . signification of that term whence to be learned . pag. . chap. iv. the proper sense of these words , justification and to justifie , considered . necessity thereof . latine derivation of justification . some of the antients deceived by it . from jus , and justum ; justus filius , who . the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vse and signification of it . places where it is used , examined . sam. . . deut. . . prov. . . isa. . . chap. . . king. . , . chro. . , . psal. . . exod. . . isa. . . jere. . . dan. . . the constant sense of the word , evinced . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vse of it in other authors , to punish . what it is in the new testament , matth. . . chap. . . luk. . . chap. . . chap. . . chap. . . acts . , . rom. . . chap. . . constantly used in a forensick sense . places seeming dubious , vindicated . rom. . . cor. . . tit. . , , . revel . . . how often these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are used in the new testament . constant sense of this . the same evinced , from what is opposed unto it , isa. . . prov. . . rom. . , . rom. . , . and the declaration of it in terms equivalent . rom. . , . rom. . , . cor. . , . matth. . . acts . . gal. . , &c. justification in the scripture , proposed under a juridical scheam , and of a forensick title . the parts and progress of it . instances from the whole . pag. . &c. chap. v. distinction of a first and second justification . the whole doctrine of the roman church concerning justification grounded on this distinction . the first justification , the nature and causes of it according unto the romanists . the second justification , what it is in their sense . solution of the seeming difference between paul and james , falsly pretended by this distinction . the same distinction received by the socinians , and others . the latter termed by some , the continuation of our justification . the distinction disproved . justification considered , either as unto its essence , or its manifestation . the manifestation of it twofold , initial and final . initial is either unto our selves , or others . no second justification hence insues . justification before god , legal and evangelical . their distinct natures . the distinction mentioned , derogatory to the merit of christ. more in it ascribed unto our selves , then unto the blood of christ , in our justification . the vanity of disputations to this purpose . all true justification , everthrown by this distinction . no countenance given unto this justification in the scripture . the second justification not intended by the apostle james . evil of arbitrary distinctions . our first justification so described in the scripture , as to leave no room for a second . of the continuation of our justification : whether it depend on faith alone , or our personal righteousness inquired . justification at once compleated in all causes and effects of it , proved at large . believers upon their justification , obliged unto perfect obedience . the commanding power of the law constitutes the nature of sin in them , who are not obnoxious unto its curse . future sins , in what sense remitted at our first justification . the continuation of actual pardon , and thereby of a justified estate , on what it doth depend . continuation of justification , the act of god ; whereon it depends in that sense . on our part it depends on faith alone . nothing required hereunto , but the application of righteousness imputed . the continuation of our justification is before god. that whereon the continuation of our justification depends , pleadable before god. this not our personal obedience proved . ( . ) by the experience of all believers . ( . ) testimonies of scripture . ( . ) examples . the distinction mentioned rejected . pag. . chap. vi. evangelical personal righteousness , the nature and use of it . whether there be an evangelical justification on our evangelical righteousness inquired into . how this is by some affirmed and applauded . evangelical personal righteousness asserted as the condition of our legal righteousness , or the pardon of sin. opinion of the socinians . personal righteousness required in the gospel . believers hence denominated righteous . not with respect unto righteousness habitual , but actual only . inherent righteousness the same with sanctification or holiness . in what sense we may be said to be justified by inherent righteousness . no evangelical justification on our personal righteousness . the imputation of the righteousness of christ doth not depend thereon . none have this righteousness , but they are untecedently justified . a charge before god , in all justification before god. the instrument of this charge ; the law or the gospel . from neither of them can we be justified by this personal righteousness . the justification pretended needless and useless . it hath not the nature of any justification mentioned in the scripture ; but is contrary to all that is so called . other arguments to the same purpose . sentential justification at the last day . nature of the last judgment . who shall be then justified . a declaration of righteousness , and an actual admission unto glory , the whole of justification at the last day . the argument that we are justified in this life , in the same manner , and on the same grounds as we shall be judged at the last day , that judgment being according unto works , answered ; and the impertinency of it declared . pag. . chap. vii . imputation , and the nature of it . the first express record of justification , determineth it to be by imputation . gen. . . reasons of it . the doctrine of imputation cleared by paul ; the occasion of it . maligned and opposed by many . weight of the doctrine concerning imputation of righteousness on all hands acknowledged . judgment of the reformed churches herein , particularly of the church of england . by whom opposed , and on what grounds . signification of the word . difference between reputare and imputare . imputation of two kinds . ( . ) of what was ours antecedently unto that imputation , whether good or evil . instances in both kinds . nature of this imputation . the thing imputed by it , imputed for what it is , and nothing else . ( . ) of what is not ours antecedently unto that imputation , but is made so by it . general nature of this imputation . not judging of others to have done what they have not done . several distinct grounds and reasons of this imputation . ( . ) ex justitia ; ( . ) propter relationem foederalem . ( . ) propter relationem naturalem . ( . ) ex voluntaria sponsione . instances , philem. . gen. . ▪ voluntary sponsion , the ground of the imputation of sin to christ. ( . ) ex injuria . king. . . ( . ) ex mera gratia. rom. . difference between the imputation of any works of ours , and of the righteousness of god. imputation of inherent righteousness , is ex justitia . inconsistency of it , with that which is ex mera gratia. rom. . . agreement of both kinds of imputation . the true nature of the imputation of righteousness unto justification , explained . imputation of the righteousness of christ. the thing it self imputed , not the effect of it ; proved against the socinians . pag. . chap. viii . imputation of sin unto christ. testimonies of the antients unto that purpose . christ and the church , one mystical person . mistakes about that state and relation . grounds and reasons of the vnion , that is the foundation of this imputation . christ the surety of the new covenant ; in what sense , unto what ends . heb. . . opened . mistakes about the causes , and ends of the death of christ. the new covenant in what sense alone procured and purchased thereby . inquiry whether the guilt of our sins , was imputed unto christ. the meaning of the words , guilt and guilty . the distinction of reatus culpae and reatus paenae , examined . act of god in the imputation of the guilt of our sins unto christ. objections against it , answered . the truth confirmed . pag. . chap. ix . principal controversies about justification . ( . ) concerning the nature of justification , stated . ( . ) of the formal cause of it . ( . ) of the way whereby we are made partakers of the benefits of the mediation of christ. what intended by the formal cause of justification , declared . the righteousness on the account whereof believers are justified before god alone , inquired after under those terms . this the righteousness of christ , imputed unto them . occasions of exceptions and objections against this doctrine general objections examined . imputation of the righteousness of christ ; consistent with the free pardon of sin , with the necessity of evangelical repentance . method of gods grace in our justification . necessity of faith unto justification , on supposition of the imputation of the righteousness of christ. grounds of that necessity . other objections arising mostly from mistakes of the truth , asserted , discussed and answered . pag. . chap. x. arguments for justification by the imputation of the righteousness of christ. our own personal righteousness , not that on the account whereof we are justified in the sight of god. disclaimed in the scripture , as to any such end . the truth and reality of it granted . manifold imperfections accompanying it , rendering it unmeet to be a righteousness unto the justification of life . pag. . chap. xi . nature of the obedience or righteousness required unto justification . original and causes of the law of creation . the substance and end of that law. the immutability or unchangeableness of it , considered absolutely ; and as it was the instrument of the covenant between god and man. arguments to prove it unchangeable ; and its obligation unto the righteousness first required , perpetually in force . therefore not abrogated , not dispensed withal , not derogated from , but accomplished . this alone by christ , and the imputation of his righteousness unto us . pag. . chap. xii . imputation of the obedience of christ , no less necessary then that of his suffering on the same ground . objections against it . . that it is impossible . management hereof by socinus . ground of this objection , that the lord christ was for himself obliged unto all the obedience he yielded unto god , and performed it for himself , answered . the obedience inquired after , the obedience of the person of christ the son of god. in his whole person , christ was not under the law. he designed the obedience he performed , for us not for himself . this actual obedience not necessary as a qualification of his person , unto the discharge of his office. the foundation of this obedience in his being made man , and of the posterity of abraham , not for himself , but for us . right of the humane nature unto glory , by virtue of vnion . obedience necessary unto the humane nature , as christ in it was made under the law. this obediencs properly for us . instances of that nature among men. christ obeyed as a publick person ; and so not for himself . humane nature of christ subject unto the law , as an eternal rule of dependance on god , and subjection to him ; not as prescribed unto us whilest we are in this world , in order unto our future blessedness , or reward . second objection , that it is useless , answered . he that is pardoned all his sins , is not thereon esteemed to have done all that is required of him . not to be unrighteous , negatively ; not the same with being righteous , positively . the law obligeth both unto punishment and obedience ; how , and in what sense . pardon of sin gives no title to eternal life . the righteousness of christ who is one , imputed unto many . arguments proving the imputation of the obedience of christ , unto the justification of life . pag. . chap. xiii . the difference between the two covenants , stated . arguments from thence . pag. . chap. xiv . all works whatever expresly excluded from any interst in our justification before god. what intended by the works of the law. not those of the ceremonial law only . not perfect works only , as required by the law of our creation . not the outward works of the law performed without a principle of faith. not works of the jewish law. not works with a conceit of merit . not works only wrought before believing in the strength of our own wills . works excluded absolutely from our justification without respect unto a distinction of a first and second justification . the true sense of the law in the apostolical assertion , that none are justified by the works thereof . what the jews understood by the law. distribution of the law under the old testament . the whole law a perfect rule of all inherent moral or spiritual obedience . what are the works of the law , declared from the scripture , and the argument thereby confirmed . the nature of justifying faith further declared . pag. . chap. xv. of faith alone . chap. xvi . testimonies of scripture confirming the doctrine of justification by the imputation of the rightesness of christ. jere. . . explained and vindicated . pag. . chap. xvii . testimonies out of the evangelists , considered . design of our saviours sermon on the mount. the purity and penalty of the law , vindicated by him . arguments from thence . luk. . , , , , . the parable of the pharisee and publican explained and applied to the present argument . testimonies out of the gospel by john , chap. . , , , , , &c. pag. . chap. xviii . testimonies out of the epistles of paul , the apostle . his design in the fifth chapter to the romans . that design explained at large and applied to the present argument . chap. . , , . explained , and the true sense of the words vindicated . the causes of justification enumerated . apostolical inferences from the consideration of them . chap. . design of the disputation of the apostle therein . analysis of his discourse . ver. , . particularly insisted on , their true sense vindicated . what works excluded from the justification of abraham . who it is , that worketh not . in what sense the ungodly are justified . all men ungodly antecedently unto their justification . faith alone the means of justification on our part . faith it self absolutely considered , not the righteousness that is imputed unto us . proved by sundry arguments . pag. . chap. . ver. , , , , , , . boasting excluded in our selves , asserted in god. the design and sum of the apostles argument . objection of socinus removed . comparison between the two adams , and those that derive from them . sin entered into the world. what sin intended . death , what it compriseth . what intended by it . the sense of those words in as much , or in whom all have sinned , cleared and vindicated . the various oppositions used by the apostle in this discourse . principally between sin or the fall , and the free gift . between the disobedience of the one , and the obedience of another . judgment on the one hand , and justification unto life on the other . the whole context at large , explained , and the argument for justification by the imputation of the righteousness of christ , fully confirmed . p. . chap. . v. , . explained , and insisted on to the same purpose . pag. . cor. . . christ , how of god made righteousness unto us . answer of bellarmine unto this testimony , removed . that of socinus , disproved . true sense of the words evinced . p. . cor. . . in what sense christ knew no sin . emphasis in that expression . how he was made sin for us . by the imputation of sin unto him . mistakes of some about this expression . sense of the antients . exception of bellarmine unto this testimony , answered ; with other reasonings of his to the same purpose . p. . the exceptions of others also removed . gal. . . pag. . ephes. . , , . ephes. . , , . evidence of this testemony . design of the apostle from the beginning of the chapter . method of the apostle in the declaration of the grace of god. grace alone the cause of deliverance from a state of sin. things to be observed in the assignation of the causes of spiritual deliverance . grace , how magnified by him . force of the argument , and evidence from thence . state of the case here proposed by the apostle . general determination of it . by grace ye are saved . what it is to be saved , inquired into . the same as to be justified , but not exclusively . the causes of our justification , declared positively and negatively . the whole secured unto the grace of god by christ , and our interest therein through faith alone . works excluded . what works ? not works of the law of moses . not works antecedent unto believing . works of true believers . not only in opposition to the grace of god , but to faith in us . argument from those words . reason whereon this exclusion of works is founded . to exclude boasting on our part . boasting wherein it consists . inseparable from the interest of works in justification . danger of it . confirmation of this reason obviating an objection . the objection stated . if we be not justified by works , of what use are they , answered . pag. . phil. . , . heads of argument from this testimony . design of the context . righteousness the foundation of acceptance with god. a twofold righteousness considered by the apostle . oppossite unto one another , as unto the especial end inquired after . which of these he adhered unto , his own righteousness or the righteousness of god ; declared by the apostle with vehemency of speech . reasons of his earnestness herein . the turning point whereon he left judaism . the opposition made unto this doctrine by the jews . the weight of the doctrine and unwillingness of men to receive it . his own sense of sin and grace . peculiar expressions used in this place , for the reasons mentioned , concerning christ. concerning all things that are our own . the choice to be made on the case stated , whether we will adhere unto our own righteousness , or that of christs , which are inconsistent as to the end of justification . argument from this place . exceptions unto this testimony , and argument from thence , removed . our personal righteousness inherent , the same with respect unto the law and gospel . external righteousness only required by the law , an impious imagination . works ▪ wrought before faith only rejected . the exception removed . righteousness before conversion , not intended by the apostle . pag. . chap. xix . objections against the doctrine of justification by the imputation of the righteousness of christ. nature of these objections . difficulty in discerning aright the sense of some men in this argument . justification by works , the end of all declension from the righteousness of christ. objections against this doctrine derived from a supposition thereof alone . first principal objection ; imputed righteousness overthrows the necessity of an holy life . this objection as managed by them of the church of rome , an open calumny . how insisted on by some among our selves . socinus fierceness in this charge . his foul dishonesty therein . false charges on mens opinions , making way for the rash condemnation of their persons . iniquity of such censures . the objection rightly stated . sufficiently answered in the previous discourses about the nature of faith , and force of moral law. the nature and necessity of evangelical holiness elswhere pleaded . particular answers unto this objection . all who profess this doctrine do not exemplifie it in their lives . the most holy truths have been abused . none by whom this doctrine is now denied , exceed them in holiness , by whom it was formerly professed , and the power of it attested . the contrary doctrine not successful in the reformation of the lives of men. the best way to determine this difference . the same objection managed against the doctrine of the apostle in his own days . efficacious prejudices against this doctrine in the minds of men. the whole doctrine of the apostle liable to be abused . answers of the apostle unto this objection . he never once attempts to answer it , by declaring the necessity of personal righteousness , or good works unto justification before god. he confines the cogency of evangelical motives unto obedience only unto believers . grounds of evangelical holiness asserted by him in compliance with his doctrine of justification . ( . ) divine ordination . exceptions unto this ground , removed . ( . ) answer of the apostle vindicated . the obligation of the law unto obedience . nature of it , and consistency with grace . this answer of the apostle vindicated . heads of other principles that might be pleaded to the same purpose . pag. . chap. xx. seeming difference , no real contradiction between the apostles paul and james , concerning justification . this granted by all . reasons of the seeming difference . the best rule of the interpretation of places of scripture , wherein there is an appearing repugnancy . the doctrine of justification according unto that rule principally to be learned from the writings of paul. the reasons of his fulness and accuracy in the teaching of that doctrine . the importance of the truth ; the opposition made unto it ; and abuse of it . the design of the apostle james . exceptions of some against the writings of s. paul , scandalous and unreasonable . not in this matter to be interpreted by the passage in james insisted on , chap. . that there is no repugnancy between the doctrine of the two apostles demonstrated . heads and grounds of the demonstration . their scope , design , and end not the same . that of paul ; the only case stated and determined by him . the designs of the apostle james ; the case proposed by him quite of another nature . the occasion of the case proposed and stated him . no appearance of difference between the apostles , because of the several cases they speak unto . not the same faith intended by them . description of the faith spoken of by the one , and the other . bellarmines arguments to prove true justifying faith to be intended by james , answered . justification not treated of by the apostles in the same manner , nor used in the same sense , nor to the same end . the one treats of justification , as unto its nature and causes ; the other as unto its signs and evidence , proved by the instances insisted on . pag. . how the scripture was fulfilled , that abraham believed in god , and it was counted unto him for righteousness , when he offered his son , on the altar . works the same , and of the same kind in both the apostles . observations on the discourse of james . no conjunction made by him between faith and works in our justification , but an opposition . no distinction of a first and second justification in him . justification ascribed by him wholly unto works , in what sense . does not determine how a sinner may be justified before god ; but how a professor may evidence himself so to be . the context opened from ver. . to the end of the chapter . pag. . some of the mistakes that have escaped in the press may be thus corrected . pag. . line . a fine , read other , p. . l. . none , r. nothing , p. . l. . r ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. . l. . r. this author , l. . man , r. men , l. . them , p. . l. . a fine , that it is , p. . l. . and r. add , p. . l. . r. for an , p. . l. . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l ▪ . hithpaol , p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. . a fine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l. . a fine , affects , p. . l. . vocation that is intended , p. . l. . which was , r. whereas , p. . . such , r. faith , p. . l. . dele 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. . l. . curcellaeus , p. . l. . suffered r. offered , p. . l. . of him , p. . l. . r. as if we , p. . l. . r. more colour , p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. . l. . a fine , r. other men , p. . l. . proofs , r. process , p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sundry other literal mistakes and mispointings are referred unto the candor of the reader ; which i chuse rather than to trouble many with the rehearsal of what it may be , few will take notice of . general considerations previously necessary unto the explanation of the doctrine of justification . that we may treat of the doctrine of justification usefully unto its proper ends , which are the glory of god in christ , with the peace and furtherance of the obedience of believers , some things are previously to be considered , which we must have respect unto in the whole process of our discourse . and among others that might be insisted on to the same purpose , these that ensue are not to be omitted . . the first enquiry in this matter in a way of duty , is after the proper relief of the conscience of a sinner , pressed and perplexed with a sense of the guilt of sin . for justification is the way and means whereby such a person doth obtain acceptance before god , with a right and title unto an heavenly inheritance . and nothing is pleadable in this cause , but what a man would speak unto his own conscience in that state , or unto the conscience of another , when he is anxious under that enquiry . wherefore , the person under consideration , that is , who is to be justified , is one who in himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. . . vngodly ; and thereon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; chap. . . guilty before god ; that is , obnoxious , subject , liable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . ; to the righteous sentential judgment of god ; that he who committeth sin , who is in any way guilty of it , is worthy of death . hereupon such a person finds himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gal. . ; under the curse , and the wrath of god therein abiding on him , joh. . , . in this condition he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; without plea , without excuse , by any thing in and from himself , for his own relief ; his mouth is stopped , rom. . . for he is in the judgment of god declared in the scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; gal. . ; every way shut up under sin and all the consequents of it . many evils in this condition are men subject unto , which may be reduced unto those two of our first parents wherein they were represented . for first , they thought foolishly to hide themselves from god ; and then more foolishly would have charged him as the cause of their sin . and such naturally are the thoughts of men under their convictions . but whoever is the subject of the justification enquired after , is by various means brought into his apprehensions , who cryed , sirs ! what must i do to be saved ? . with respect unto this state and condition of men , or men in this state and condition , the enquiry is , what that is upon the account whereof , god pardoneth all their sins , receiveth them into his favour , declareth or pronounceth them righteous , and acquitted from all guilt , removes the curse , and turneth away all his wrath from them , giving them right and title unto a blessed immortality or life eternal . this is that alone wherein the consciences of sinners in this estate are concerned . nor do they enquire after any thing , but what they may have to oppose unto , or answer the justice of god in the commands and curse of the law , and what they may betake themselves unto , for the obtaining of acceptance with him unto life and salvation . that the apostle doth thus and no otherwise state this whole matter , and in an answer unto this enquiry , declare the nature of justification and all the causes of it , in the third and fourth chapters of the epistle to the romans , and elswhere , shall be afterwards declared and proved . and we shall also manifest that the apostle james in the second chapter of his epistle , doth not speak unto this enquiry , nor give an answer unto it ; but it is of justification in another sense , and to another purpose whereof he treateth . and whereas we cannot either safely or usefully treat of this doctrine , but with respect unto the same ends for which it is declared , and whereunto it is applied in the scripture , we should not by any pretences be turned aside from attending unto this case and its resolution , in all our discourses on this subject . for it is the direction , satisfaction and peace of the consciences of men , and not the curiosity of notions or subtilty of disputations , which it is our duty to design . and therefore i shall as much as possibly i may , avoid all those philosophical terms and distinctions wherewith this evangelical doctrine hath been perplexed rather than illustrated . for more weight is to be put on the steady guidance of the mind and conscience of one believer really exercised about the foundation of his peace and acceptance with god , then on the confutation of ten wrangling disputers . . now the enquiry on what account or for what cause and reason a man may be so acquitted or discharged of sin , and accepted with god as before declared , doth necessarily issue in this ; whether it be any thing in our selves , as our faith , and repentance , the renovation of our natures , inherent habits of grace , and actual works of righteousness which we have done , or may do ; or whether it be the obedience , righteousness , satisfaction and merit of the son of god our mediator and surety of the covenant , imputed unto us . one of these it must be , namely , something that is our own , which , whatever may be the influence of the grace of god into it , or causality of it , because wrought in and by us , is inherently our own in a proper sense ; or something , which being not our own , not inherent in us , not wrought by us , is yet imputed unto us , for the pardon of our sins , and the acceptation of our persons as righteous ; or the making of us righteous in the sight of god. neither are these things capable of mixture or composition , rom. . . which of these it is the duty , wisdome and safety of a convinced sinner to rely upon and trust unto in his appearance before god , is the sum of our present enquiry . . the way whereby sinners do or ought to betake themselves unto this relief , on supposition that it is the righteousness of christ , and how they come to be partakers of , or interested in that which is not inherently their own , unto as good benefit and as much advantage as if it were their own , is of a distinct consideration . and as this also is clearly determined in the scripture , so it is acknowledged in the experience of all them that do truly believe . neither are we in this matter much to regard the senses or arguings of men , who were never throughly convinced of sin , nor have ever in their own persons fled for refuge unto the hope set before them . . these things i say are always to be attended unto , in our whole disquisition into the nature of evangelical justification ; for without a constant respect unto them , we shall quickly wander into curious and perplexed questions , wherein the consciences of guilty sinners are not concerned ; and which therefore really belong not unto the substance or truth of this doctrine , nor are to be immixed therewith . it is alone the relief of those who are in themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , guilty before , or obnoxious and liable to the judgment of god , that we enquire after . that this is not any thing in or of themselves , nor can so be ; that it is a provision without them , made in infinite wisdom and grace by the mediation of christ , his obedience and death therein , is secured in the scripture against all contradiction : and it is the fundamental principle of the gospel , math. . . . it is confessed that many things for the declaration of the truth and the order of the dispensation of gods grace herein , are necessarily to be insisted on ; such are the nature of justifying faith , the place and use of it in justification , the causes of the new covenant , the true notion of the mediation and suretiship of christ , and the like , which shall all of them be enquired into . but beyond what tends directly unto the guidance of the minds , and satisfaction of the souls of men , who seek after a stable and abiding foundation of acceptance with god , we are not easily to be drawn , unless we are free to lose the benefit and comfort of this most important evangelical truth , in needless and unprofitable contentions . and amongst many other miscarriages which men are subject unto whilst they are conversant about these things , this in an especial manner is to be avoided . . for the doctrine of justification is directive of christian practice , and in no other evangelical truth is the whole of our obedience more concerned ; for the foundation , reasons and motives of all our duty towards god are contained therein : wherefore in order unto the due improvement of them , ought it to be taught and not otherwise . that which alone we aim ( or ought so to do ) to learn in it and by it , is how we may get and maintain peace with god , and so to live unto him , as to be accepted with him in what we do . to satisfie the minds and consciences of men in these things , is this doctrine to be taught . wherefore to carry it out of the understandings of ordinary christians by speculative notions and distinctions is disserviceable unto the faith of the church . yea the mixing of evangelical revelations with philosophical notions hath been in sundry ages the poison of religion . pretence of accuracy and artificial skill in teaching , is that which giveth countenance unto such a way of handling sacred things . but the spiritual amplitude of divine truths is restrained hereby , whilst low mean philosophical senses are imposed on them . and not only so , but endless divisions and contentions are occasioned and perpetuated . hence when any difference in religion is , in the pursuit of controversies about it , brought into the field of metaphysical respects and philosophical terms whereof there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sufficient provision for the supply of the combatants on both sides , the truth for the most part , as unto any concernment of the souls of men therein , is utterly lost , and buried in the rubbish of senseless and unprofitable words . and thus in particular , those who seem to be well enough agreed in the whole doctrine of justification , so far as the scripture goeth before them , and the experience of believers keeps them company , when once they ingage into their philosophical definitions and distinctions , are at such an irreconcilable variance among themselves , as if they were agreed on no one thing that doth concern it . for as men have various apprehensions in coining such definitions as may be defensible against objections , which most men aim at therein : so no proposition can be so plain ( at least in materia probabili ) but that a man ordinarily versed in paedagogical terms and metaphysical notions , may multiply distinctions on every word of it . . hence there hath been a pretence and appearance of twenty several opinions among protestants about justification , as bellarmine and vasquez , and others of the papists charge it against them out of osiander , when the faith of them all was one and the same , bellar. lib. . cap. . vasq. in . . quaest. . disp . . whereof we shall speak elsewhere . when men are once advanced into that field of disputation , which is all overgrown with thorns of subtilties , perplexed notions , and futilous terms of art , they consider principally how they may entangle others in it , scarce at all how they may get out of it themselves . and in this posture they oftentimes utterly forget the business which they are about , especially in this matter of justification ; namely how a guilty sinner may come to obtain favour and acceptance with god. and not only so , but i doubt they oftentimes dispute themselves beyond what they can well abide by , when they return home unto a sedate meditation of the state of things between god and their own souls . and i cannot much value their notions and sentiments of this matter , who object and answer themselves out of a sense of their own appearance before god , much less of theirs who evidence an open inconformity unto the grace and truth of this doctrine in their hearts and lives . . wherefore we do but trouble the faith of christians and the peace of the true church of god , whilst we dispute about expressions , terms and notions , when the substance of the doctrine intended , may be declared and believed , without the knowledge , understanding , or use of any of them . such are all those in whose subtile management the captious art of wrangling doth principally consist . a diligent attendance unto the revelation made hereof in the scripture , and an examination of our own experience thereby , is the sum of what is required of us for the right understanding of the truth herein . and every true believer who is taught of god , knows how to put his whole trust in christ alone , and the grace of god by him , for mercy , righteousness and glory , and not at all concern himself with those loads of thorns and briars , which under the names of definitions , distinctions , accurate notions , in a number of exotick , paedagogical and philosophical terms , some pretend to accommodate them withall . . the holy ghost in expressing the most eminent acts in our justification , especially as unto our believing , or the acting of that faith whereby we are justified , is pleased to make use of many metaphorical expressions . for any to use them now in the same way , and to the same purpose , is esteemed rude , undisciplinary , and even ridiculous , but on what grounds ? he that shall deny , that there is more spiritual sense and experience conveyed by them into the hearts and minds of believers , ( which is the life and soul of teaching things practical ) than in the most accurate philosophical expressions , is himself really ignorant of the whole truth in this matter . the propriety of such expressions belongs , and is confined unto natural science ; but spiritual truths are to be taught not in the words which mans wisdom teacheth , but which the holy ghost teacheth , comparing spiritual things with spiritual . god is wiser then man ; and the holy ghost knows better what are the most expedient ways for the illumination of our minds with that knowledge of evangelical truths , which it is our duty to have and attain , then the wisest of us all . and other knowledge of , or skill in these things , then what is required of us in a way of duty , is not to be valued . it is therefore to no purpose to handle the mysteries of the gospel , as if holcot and bricot , thomas and gabriel , with all the sententiarists , summists , and quodlibetarians of the old roman peripatetical school , were to be raked out of their graves to be our guides . especially will they be of no use unto us , in this doctrine of justification . for whereas they pertinaciously adhered unto the philosophy of aristotle , who knew nothing of any righteousness , but what is an habit inherent in our selves , and the acts of it , they wrested the whole doctrine of justification unto a compliance therewithall . so pighius himself complained of them , controv. . dissimulare non possumus , hanc vel primam doctrinae christianae partem ( de justificatione ) obscuratam magis quam illustratam a scholasticis , spinosis plerisque quaestionibus , & definitionibus , secundum quas nonnulli magno supercilio primam in omnibus autoritatem arrogantes , &c. secondly , a due consideration of him with whom in this matter we have to do , and that immediately , is necessary unto a right stating of our thoughts about it . the scripture expresseth it emphatically , that it is god that justifieth , rom. . . and he assumes it unto himself as his prerogative , to do what belongs thereunto . i , even i am he that blotteth out thy transgressions for mine own sake , and will not remember thy sins , isa. . . and it is hard in my apprehension , to suggest unto him , any other reason or consideration of the pardon of our sins ; seeing he hath taken it on him to do it for his own sake , that is , for the lords sake , dan. . . in whom all the seed of israel are justified , isa. . . in his sight , before his tribunal it is , that men are justified or condemned , psal. . . enter not into judgement with thy servant ; for in thy sight shall no man living be justified . and the whole work of justification , with all that belongeth thereunto , is represented after the manner of a juridical proceeding before gods tribunal , as we shall see afterwards . therefore saith the apostle , by the deeds of the law shall no flesh be justified in his sight ; rom. . . however any may be justified in the sight of men or angels by their own obedience or deeds of the law , yet in his sight none can be so . necessary it is unto any man who is to come unto a trial , in the sentence whereof he is greatly concern'd , duely to consider the judge before whom he is to appear , and by whom his cause is finally to be determined . and if we manage our disputes about justification without a continual regard unto him , by whom we must be cast or acquitted , we shall not rightly apprehend what our plea ought to be . wherefore the greatness , the majesty , the holiness , and soveraign authority of god , are always to be present with us in a due sense of them , when we enquire how we may be justified before him . yet is it hard to discern how the minds of some men are influenced by the consideration of these things , in their fierce contests for the interest of their own works in their justification ; precibus aut precio ut in aliqua parte haereant . but the scripture doth represent unto us what thoughts of him , and of themselves , not only sinners , but saints also , have had , and cannot but have upon near discoveries and effectual conceptions of god and his greatness . thoughts hereof ensuing on a sense of the guilt of sin , filled our first parents with fear and shame , and put them on that foolish attempt of hiding themselves from him . nor is the wisdom of their posterity one jot better under their convictions , without a discovery of the promise . that alone makes sinners wise , which tenders them relief . at present , the generality of men are secure , and do not much question but that they shall come off well enough one way or other in the trial they are to undergo . and as such persons are altogether indifferent what doctrine concerning justification is taught and received ; so for the most part for themselves , they encline unto that declaration of it which best suits ▪ their own reason , as influenced with self-conceit , and corrupt affections . the sum hereof is , that what they cannot do themselves , what is wanting that they may be saved , be it more or less , shall one way or other be made up by christ , either the use or the abuse of which perswasion is the greatest fountain of sin in the world , next unto the depravation of our nature . and whatever be , or may be pretended unto the contrary , persons not convinced of sin , not humbled for it , are in all their ratiocinations about spiritual things , under the conduct of principles so vitiated and corrupted . see mat. . , . but when god is pleased by any means to manifest his glory unto sinners , all their presidences and contrivances do issue in dreadful horrour and distress . an account of their temper is given us isa. . . the sinners in sion are afraid , fearfulness hath surprized the hypocrites , who among us shall dwell with the devouring fire ? who among us shall dwell with everlasting burnings ? nor is it thus only with some peculiar sort of sinners . the same will be the thoughts of all guilty persons at some time or another . for those who through sensuality , security , or superstition , do hide themselves from the vexation of them in this world , will not fail to meet with them when their terrour shall be encreased , and become remediless . our god is a consuming fire ; and men will one day find , how vain it is to set their briars and thorns against him in battle array . and we may see what extravagant contrivances convinced sinners will put themselves upon , under any real view of the majesty and holiness of god ; micah . , . wherewith ( saith one of them ) shall i come before the lord , and bow my self before the high god ? shall i come before him with burnt-offerings , with calves of a year old ? will the lord be pleased with thousands of rams , or with ten thousands of rivers of oyl ? shall i give my first born for my transgression , the fruit of my body for the sin of my soul. neither shall i ever think them meet to be contended withall about the doctrine of justification , who take no notice of these things , but rather despise them . this is the proper effect of the conviction of sin , strengthened and sharpened with the consideration of the terrour of the lord , who is to judge concerning it . and this is that which in the papacy meeting with an ignorance of the righteousness of god , hath produced innumerable superstitious inventions for the appeasing of the consciences of men , who by any means fall under the disquietments of such convictions . for they quickly see that none of the obedience which god requireth of them , as it is performed by them , will justifie them before this high and holy god. wherefore they seek for shelter in contrivances about things that he hath not commanded , to try if they can put a cheat upon their consciences , and find relief in diversions . nor is it thus only with profligate sinners upon their convictions ; but the best of men , when they have had near and efficacious representations of the greatness , holiness , and glory of god , have been cast into the deepest self-abasement , and most serious renunciations of all trust or confidence in themselves . so the prophet isaiah upon his vision of the glory of the holy one , cried out , woe is me , i am undone , because i am a man of unclean lips , chap. . . nor was he relieved but by an evidence of the free pardon of sin , ver . . so holy job in all his contests with his friends who charged him with hypocrisie , and his being a sinner guilty in a peculiar manner above other men , with assured confidence and perseverance therein justified his sincerity , his faith and trust in god , against their whole charge and every parcel of it . and this he doth with such a full satisfaction of his own integrity , as that not only he insists at large on his vindication , but frequently appeals unto god himself , as unto the truth of his plea. for he directly pursues that counsel with great assurance which the apostle james so long after gives unto all believers , nor is the doctrine of that apostle more eminently exemplified in any one instance throughout the whole scripture then in him . for he sheweth his faith by his works , and pleads his justification thereby . as job justified himself , and was justified by his works , so we allow it the duty of every believer to be . his plea for justification by works , in the sense wherein it is so , was the most noble that ever was in the world , nor was ever any controversie managed upon a greater occasion . at length this job is called into the immediate presence of god , to plead his own cause , not now as stated between him and his friends , whether he were an hypocrite or no ▪ or whether his faith or trust in god was sincere , but as it was stated between god and him , wherein he seemed to have made some undue assumptions on his own behalf . the question was now reduced unto this ; on what grounds he might or could be justified in the sight of god ? to prepare his mind unto a right judgement in this case , god manifests his glory unto him , and instructs him in the greatness of his majesty and power . and this he doth by a multiplication of instances , because under our temptations we are very slow in admitting right conceptions of god. here the holy man quickly acknowledged , that the state of the case was utterly altered . all his former pleas of faith , hope , and trust in god , of sincerity in obedience , which with so much earnestness he before insisted on , are now quite laid aside . he saw well enough that they were not pleadable at the tribunal before which he now appeared , so that god should enter into judgment with him thereon , with respect unto his justification . wherefore in the deepest self-abasement and abhorrency , he betakes himself unto soveraign grace and mercy . for then job answered the lord and said , behold i am vile , what shall i answer thee , i will lay mine hand upon my mouth ; once have i spoken , but i will not answer , yea twice , but i will proceed no farther ; job . , , , and again , hear i beseech thee and i will speak , i will demand of thee , and declare thou unto me ; i have heard of thee by the hearing of the ear , but now mine eye seeth thee ; wherefore i abhor my self , and repent in dust and ashes , chap. . , , . let any men place themselves in the condition wherein now job was , in the immediate presence of god ; let them attend unto what he really speaks unto them in his word , namely , what they will answer unto the charge that he hath against them , and what will be their best plea before his tribunal , that they may be justified . i do not believe that any man living hath more encouraging grounds to plead for an interest in his own faith and obedience in his justification before god , then job had ; although i suppose he had not so much skill to manage a plea to that purpose with scholastick notions and distinctions as the jesuits have . but however , we may be harnessed with subtile arguments and solutions , i fear it will not be safe for us to adventure farther upon god then he durst to do . there was of old a direction for the visitation of the sick , composed as they say by anselm , and published by casparus vlenhergius , which expresseth a better sense of these things then some seem to be convinced of . credisne te non posse salvari nisi per mortem christi ? respondet infirmus , etiam ; tum dicit illi ; age ergo dum superest in te anima , in hac sola morte fiduciam tuam constitue ; in nulla alia re fiduciam habe , huic morti te totum committe , hac sola te totum contege , totum immisce te in hac morte , in hac morte totum te involve . et si dominus te voluerit judicare , dic , domine , mortem domini nostri jesu christi objicio inter me & tuum judicium aliter tecum non contendo . et si tibi dixerit quia peccator es , dic , mortem domini nostri jesu christi pono inter me & peccata mea . si dixerit tibi quod meruisti damnationem ; dic , domine , mortem domini nostri jesu christi obtendo inter te & mala merita mea , ipsiusque merita offero pro merito quod ego debuissem habere nec habeo ; si dixerit quod tibi est iratus , dic domine , mortem domini jesu christi oppono inter me & iram tuam . that is , dost thou believe that thou canst not be saved but by the death of christ ? the sick man answereth , yes ; then let it be said unto him ; go to then , and whilst thy soul abideth in thee , put all thy confidence in this death alone , place thy trust in no other thing , commit thy self wholly to this death , cover thy self wholly with this alone , cast thy self wholly on this death , wrap thy self wholly in this death . and if god would judge thee , say , lord , i place the death of our lord jesus christ between me and thy judgment ; and otherwise i will not contend , or enter into judgment with thee . and if he shall say unto thee , that thou art a sinner , say , i place the death of our lord jesus christ between me and my sins . if he shall say unto thee , that thou hast deserved damnation ; say , lord , i put the death of our lord jesus christ between thee and all my sins ; and i offer his merits for my own which i should have , and have not . if he say that he is angry with thee , say , lord , i place the death of our lord jesus christ between me and thy anger . those who gave these directions , seem to have been sensible of what it is to appear before the tribunal of god ; and how unsafe it will be for us there to insist on any thing in our selves . hence are the words of the same anselm in his meditations . conscientia mea meruit damnationem , & penitentia mea non sufficit ad satisfactionem , sed certum est quod misericordia tua superat omnem offensionem . my conscience hath deserved damnation , and my repentance is not sufficient for satisfaction , but most certain it is , that thy mercy aboundeth above all offence . and this seems to me a better direction then those more lately given by some of the roman church . such is the prayer suggested unto a sick man , by johan . polandus lib. methodus in adjuvandis morientibus . domine jesu , conjunge , obsecro , obsequium meum cum omnibus quae tu egisti , & passus es ex tam perfecta charitate & obedientia . et cum divitiis satisfactionum & meritorum dilectionis , patri aeterno illud offerre digneris . or that of a greater author , antidot . animae , fol. . tu hinc o rosea martyrum turba offer pro me , nunc & in hora mortis meae , merita fidelitatum , constantiae & pretiosi sanguinis ▪ cum sanguine agni immaculati , pro omnium salute effust . hierom long before anselm , spake to the same purpose . cum dies judicij aut dormitionis advenerit , omnes manus dissolventur ; quibus dicitur in alio loco confortamini manus dissolutae ; dissolventur auntem manus quia nullum opus dignum dei justitia reperiatur , & non justificabitur in conspectu ejus omnis vivens , unde propheta dicit in psalmo , si iniquitates attendas domine , quis sustinebit , lib. . in isa. in cap. . v. , . when the day of judgement , or of death , shall come , all hands will be dissolved ( that is , faint or fall down ) unto which it is said in another place , be strengthened ye hands that hang down . but all hands shall be melted down , ( that is , all mens strength and confidence shall fail them ) because no works shall be found which can answer the righteousness of god ; for no flesh shall be justified in his sight . whence the prophet says in the psalm , if thou lord shouldst mark iniquity , who should stand ? and ambrose to the same purpose , nemo ergo sibi arroget , nemo de meritis glorietur , nemo de potestate se jactet , omnes speremus per dominum jesum misericordiam invenire , quoniam omnes ante tribunal ejus stabimus , de illo veniam , de illo indulgentiam postulabo , quaenam spes alia peccatoribus , in psal. . resh . let no man arrogate any thing unto himself , let no man glory in his own merits or good deeds , let no man boast of his power , let us all hope to find mercy by lord jesus , for we shall all stand before his judgment-seat . of him will i beg pardon , of him will i desire indulgence , what other hope is there for sinners ? wherefore if men will be turned off from a continual regard unto the greatness , holiness , and majesty of god , by their inventions in the heat of disputation , if they do forget a reverential consideration of what will become them , and what they may betake themselves unto , when they stand before his tribunal , they may ingage into such apprehensions , as they dare not abide by in their own personal trial. for how shall man be just with god ? hence it hath been observed , that the school-men themselves in their meditations and devotional writings , wherein they had immediate thoughts of god with whom they had to do , did speak quite another language as to justification before god , then they do in their wrangling philosophical fiery disputes about it . and i had rather learn what some men really judge about their own justification from their prayers , then their writings . nor do i remember , that i did ever hear any good man in his prayers , use any expressions about justification , pardon of sin , and righteousness before god , wherein any plea from any thing in our selves was introduced or made use of . the prayer of daniel hath in this matter been the substance of their supplications . o lord ! righteousness belongeth unto thee , but unto us confusion of faces ; we do not present our supplications before thee for our own righteousness , but for thy great mercies , o lord hear , o lord forgive , for thine own sake o my god , dan. . , , . or that of the psalmist , enter not into judgement with thy servant o lord , for in thy sight shall no man living be justified , psal. . . or , if thou lord mark iniquity , lord who shall stand ; but there is forgiveness with thee that thou maist be feared , psal. . , , . on which words , the exposition of austin is remarkable , speaking of david , and applying it unto himself . ecce clamat sub molibus iniquitatum suarum . circumspexit se , circumspexit vitam suam , vidit illam undique flagitiis coopertam , quacunque respexit , nihil in se boni invenit : et cum tanta & tam multa peccata undique videret , tanquam expavescens , exclamavit , si iniquitates observaris domine , quis sustinebit ? vidit enim prope totam vitam humanam circumlatrari peccatis ; accusari omnes conscientias cogitationibus suis , non inveniri cor castum praesumens de justitia , quod quia inveniri non potest , praesumat ergo omnium cor de misericordia domini dei sui , & dicat deo , si iniquitates observaris domine , domine quis sustinebit ? quae autem est spes ? quoniam apud te propitiatio est . and whereas we may and ought to represent unto god in our supplications our faith , or what it is that we believe herein , i much question , whether some men can find in their hearts to pray over and plead before him , all the arguments and distinctions they make use of to prove the interest of our works and obedience in our justification before him , or enter into judgement with him upon the conclusions which they make from them . nor will many be satisfied to make use of that prayer which pelagius taught the widow , as it was objected to him in the diaspolitan synod . tu nosti domine quam sanctae , quam innocentes , quam purae ab omni fraude & rapina quas ad te expando manus ; quam justa , quam immaculata labia & ab omni mendacio libera , quibus tibi ut mihi miserearis preces fundo . thou knowest , o lord , how holy , how innocent , how pure from all deceit and rapine are the hands which i stretch forth unto thee ; how just , how unspotted with evil , how free from lying are those lips wherewith i pour forth prayers unto thee , that thou wouldst have mercy on me . and yet although he taught her so to plead her own purity , innocency and righteousness before god , yet he doth it not , as those whereon she might be absolutely justified , but only as the condition of her obtaining mercy . nor have i observed that any publick liturgies ( the mass-book only excepted , wherein there is a frequent recourse unto the merits and intercession of saints ) do guide men in their prayers before god to plead any thing for their acceptance with him , or as the means or condition thereof , but grace , mercy , the righteousness and blood of christ alone . wherefore i cannot but judge it best , ( others may think of it as they please ) for those who would teach or learn the doctrine of justification in a due manner , to place their consciences in the presence of god , and their persons before his tribunal , and then upon a due consideration of his greatness , power , majesty , righteousness , holiness , of the terrour of his glory , and soveraign authority , to enquire what the scripture , and a sense of their own condition directs them unto as their relief and refuge , and what plea it becomes them to make for themselves . secret thoughts of god and our selves , retired meditations , the conduct of the spirit in humble supplications , death-bed preparations for an immediate appearance before god , faith and love in exercise on christ , speak other things for the most part , then many contend for . . a clear apprehension and due sense of the greatness of our apostasie from god , of the depravation of our natures thereby , of the power and guilt of sin , of the holiness and severity of the law , are necessary unto a right apprehension of the doctrine of justification . therefore unto the declaration of it doth the apostle premise a large discourse throughly to convince the minds of all that seek to be justified , with a sense of these things , rom. . , . the rules which he hath given us , the method which he prescribeth , and the ends which he designeth , are those which we shall chuse to follow . and , he layeth it down in general , that the righteoussness of god is revealed from faith to faith and that the just shall live by faith ; chap. . . but he declares not in particular the causes , nature , and way of our justification , until he hath fully evinced that all men are shut up under this state of sin , and manifested how deplorable their condition is thereby . and in the ignorance of these things , in the denying or palliating of them , lyeth the foundation of all mis-belief about the grace of god. pelagianism in its first root , and all its present branches , is resolved thereinto . for not apprehending the dread of our original apostacy from god , nor the consequents of it in the universal depravation of our nature , they disown any necessity either of the satisfaction of christ , or the efficacy of divine grace for our recovery or restauration . so upon the matter the principal ends of the mission both of the son of god , and of the holy spirit , are renounced ; which issues in the denial of the deity of the one and the personality of the other . the fall which we had being not great , and the disease contracted thereby being easily curable , and there being little or no evil in these things which are now unavoidable unto our nature , it is no great matter to be freed or justified from all , by a meer act of favour on our own endeavours ; nor is the efficacious grace of god any way needful unto our sanctification and obedience , as these men suppose . where these or the like conceits are admitted , and the minds of men by them kept off from a due apprehension of the state and guilt of sin , and their consciences from being affected with the terrour of the lord and curse of the law thereon ; justification is a notion to be dealt withall pleasantly or subtilly as men see occasion . and hence arise the differences about it at present , i mean those which are really such , and not meerly the different ways whereby learned men express their thoughts and apprehensions concerning it . by some the imputation of the actual apostasie and transgression of adam the head of our nature , whereby his sin became the sin of the world , is utterly denied . hereby both the ground the apostle proceedeth on , in evincing the necessity of our justification , or our being made righteous by the obedience of another , and all the arguments brought in the confirmation of the doctrine of it , in the fifth chapter of his epistle to the romans are evaded and overthrown . socinus de servator . par . . cap. . confesseth that place to give great countenance unto the doctrine of justification by the imputation of the righteousness of christ. and therefore he sets himself to oppose with sundry artifices the imputation of the sin of adam unto his natural posterity . for he perceived well enough that upon the admission thereof , the imputation of the righteousness of christ unto his spiritual seed , would unavoidably follow according unto the tenour of the apostles discourse . some deny the depravation and corruption of our nature which ensued on our apostasie from god , and the loss of his image . or if they do not absolutely deny it , yet they so extenuate it as to render it a matter of no great concern unto us . some disease and distemper of the soul they will acknowledge , arising from the disorder of our affections , whereby we are apt to receive in such vitious habits and customs , as are in practice in the world . and as the guilt hereof is not much , so the danger of it is not great . and as for any spiritual filth or stain of our nature that is in it , it is clear washed away from all by baptism . that deformity of soul which came upon us in the loss of the image of god , wherein the beauty and harmony of all our faculties in all their actings in order unto their utmost end , did consist ; that enmity unto god even in the mind which ensued thereon that darkness which our understandings were clouded yea blinded withall ; the spiritual death which passed on the whole soul , and total alienation from the life of god ; that impotency unto good , that inclination unto evil , that deceitfulness of sin , that power and efficacy of corrupt lusts , which the scripture and experience so fully charge on the state of lost nature , are rejected as empty notions or fables . no wonder if such persons look upon imputed righteousness as the shadow of a dream , who esteem those things which evidence its necessity , to be but fond imaginations . and small hope is there to bring such men to value the righteousness of christ , as imputed to them , who are so unacquainted with their own unrighteousness inherent in them . until men know themselves better , they will care very little to know christ at all . against such as these the doctrine of justification may be defended , as we are obliged to contend for the faith once delivered unto the saints , and as the mouths of gainsayers are to be stopped . but to endeavour their satisfaction in it , whilst they are under the power of such apprehensions is a vain attempt . as our saviour said unto them unto whom he had declared the necessity of regeneration ; if i have told you earthly things and you believe not , how shall ye believe if i tell you heavenly things ? so may we say , if men will not believe those things , whereof it would be marvellous , but that the reason of it is known , that they have not an undeniable evidence and experience in themselves , how can they believe those heavenly mysteries which respect a supposition of that within themselves , which they will not acknowledge . hence some are so far from any concernment in a perfect righteousness to be imputed unto them , as that they boast of a perfection in themselves . so did the pelagians of old , glory of a sinless perfection in the sight of god , even when they were convinced of sinful miscarriages in the sight of men , as they are charged by hierom , lib. . dialog . and by austin . lib. . contra julian . cap. . such persons are not subjecta capacia auditionis evangelicae . whilst men have no sense in their own hearts and consciences of the spiritual disorder of their souls , of the secret continual actings of sin with deceit and violence , obstructing all that is good , promoting all that is evil , defiling all that is done by them through the lusting of the flesh against the spirit as contrary unto it , though no outward perpetration of sin nor actual omission of duty do ensue thereon ; who are not engaged in a constant watchful conflict against the first motions of sin , unto whom they are not the greatest burden and sorrow in this life , causing them to cry out for deliverance from them ; who can despise those who make acknowledgments in their confession unto god , of their sense of these things , with the guilt wherewith they are accompanied , will with an assured confidence reject and contemn what is offered about justification through the obedience and righteousness of christ imputed to us . for no man will be so fond as to be solicitous of a righteousness that is not his own , who hath at home in a readiness that which is his own , which will serve his turn . it is therefore the ignorance of these things alone , that can delude men into an apprehension of their justification before god by their own personal righteousness . for if they were acquainted with them , they would quickly discern such an imperfection in the best of their duties , such a frequency of sinful irregularities in their minds , and disorders in their affections , such an unsuitableness in all that they are and do , from the inward frames of their hearts unto all their outward actions , unto the greatness and holiness of god , as would abate their confidence in placing any trust in their own righteousness for their justification . by means of these and the like presumptuous conceptions of unenlightened minds , the consciences of men are kept off from being affected with a due sense of sin , and a serious consideration how they may obtain acceptance before god. neither the consideration of the holiness or terrour of the lord ; nor the severity of the law as it indispensibly requireth a righteousness in compliance with its commands ; nor the promise of the gospel declaring and tendring a righteousness , the righteousness of god in answer thereunto ; nor the uncertainty of their own minds upon trials and surprizals , as having no stable ground of peace to anchor on ; nor the constant secret disquietment of their consciences , if not seared or hardened through the deceitfulness of sin ; can prevail with them whose thoughts are prepossessed with such slight conceptions of the state and guilt of sin , to fly for refuge unto the only hope that is set before them , or really and distinctly to comport with the only way of deliverance and salvation . wherefore if we would either teach or learn the doctrine of justification in a due manner , a clear apprehension of the greatness of our apostasie from god , a due sense of the guilt of sin , a deep experience of its power , all with respect unto the holiness and law of god , are necessary unto us . we have nothing to do in this matter with men who through the feavor of pride have lost the understanding of their own miserable condition . for , natura sic apparet vitiata ut hoc majoris vitij sit non videre , austin . the whole need not the physician but the sick . those who are pricked unto the heart for sin , and cry out what shall we do to be saved , will understand what we have to say . against others we must defend the truth as god shall enable . and it may be made good by all sorts of instances , that as men rise in their notions about the extenuation of sin , so they fall in their regard unto the grace of our lord jesus christ. and it is no less true also on the other hand , as unbelief worketh in men a disesteem of the person and righteousness of christ , they are cast inevitably to seek for countenance unto their own consciences , in the extenuation of sin . so insensibly are the minds of men diverted from christ and seduced to place their confidence in themselves . some confused respect they have unto him , as a relief they know not how nor wherein ; but they live in that pretended height of humane wisdom , to trust to themselves . so they are instructed to do by the best of the philosophers . vnum bonum est , quod beatae vitae causa & firmamentum est , tibi fidere . senec. epist. . hence also is the internal sanctifying grace of god among many equally despised with the imputation of the righteousness of christ. the sum of their faith , and of their arguments in the confirmation of it , is given by the learned roman oratour and philosopher . virtutem ( saith he ) nemo unquam deo acceptam retulit ; nimirum recte . propter virtutem enim jure laudamur , & in virtute recte gloriamur , quod non contingeret , si donum a deo , non a nobis haberemus . tull. de nat . deor. . the opposition that the scripture makes between grace and works in general , with the exclusion of the one and the assertion of the other in our justification , deserves a previous consideration . the opposition intended is not made between grace and works or our own obedience , as unto their essence , nature and consistency in the order and method of our salvation but only with respect unto our justification . i do not design herein to plead any particular testimonies of scripture , as unto their especial sense or declaration of the mind of the holy ghost in them , which will afterwards be with some diligence enquired into ; but only to take a view which way the eye of the scripture guides our apprehensions , and what compliance there is in our own experience with that guidance . the principal seat of this doctrine , as will be confessed by all , is in the epistles of paul unto the romans and galatians , whereunto that also of the hebrews may be added . but in that unto the romans it is most eminently declared . for therein is it handled by the apostle ex professo , at large , and that both doctrinally , and in the way of controversie with them by whom the truth was opposed . and it is worth our consideration what process he makes towards the declaration of it , and what principles he proceeds upon therein . . he lays it down as the fundamental maxime which he would proceed upon , or as a general thesis including the substance of what he designed to explain and prove , that , in the gospel the righteousness of god is revealed from faith to faith , as it is written the just shall live by faith , chap. . . all sorts of men who had any knowledge of god and themselves were then , as they must be always , enquiring , and in one degree or other labouring after righteousness . for this they looked on , and that justly , as the only means of an advantagious relation between god and themselves . neither had the generality of men any other thoughts , but that this righteousness must be their own , inherent in them , and performed by them , as rom. . . for as this is the language of a natural conscience , and of the law , and suited unto all philosophical notions concerning the nature of righteousness ; so whatever testimony was given of another kind in the law and the prophets , ( as such a testimony is given unto a righteousness of god without the law , chap. . . ) there was a veil upon it as to the understanding of all sorts of men . as therefore righteousness is that which all men seek after , and cannot but seek after who design or desire acceptance with god , so it is in vain to enquire of the law , of a natural conscience , of philosophical reason , after any righteousness but what consists in inherent habits and acts of our own . neither law , nor natural conscience , nor reason , do know any other . but in opposition unto this righteousness of our own , and the necesssity thereof , testified unto by the law in its primitive constitution , by the natural light of conscience , and the apprehension of the nature of things by reason , the apostle declares , that in the gospel there is revealed another righteousness , which is also the righteousness of another , the righteousness of god , and that from faith to faith. for not only is the righteousness it self revealed aliene from those other principles , but also the manner of our participation of it , or its communication unto us from faith to faith , ( the faith of god in the revelation , and our faith in the acceptation of it , being only here concerned ) is an eminent revelation . righteousness of all things should rather seem to be from works unto works , from the work of grace in us , to the works of obedience done by us , as the papists affirm . no saith the apostle , it is from faith to faith , whereof afterwards . this is the general thesis the apostle proposeth unto confirmation , and he seems therein to exclude from justification every thing but the righteousness of god and the faith of believers . and to this purpose he considers all persons that did or might pretend unto righteousness or seek after it , and all ways and means whereby they hoped to attain unto it , or whereby it might most probably be obtained , declaring the failing of all persons , and the insufficiency of all means as unto them , for the obtaining a righteousness of our own before god. and as unto persons . . he considers the gentiles with all their notions of god , their practice in religious worship , with their conversation thereon . and from the whole of what might be observed amongst them , he concludes that they neither were , nor could be justified before god , but that they were all , and that most deservedly , obnoxious unto the sentence of death . and whatever men may discourse concerning the justification and salvation of any , without the revelation of the righteousness of god by the gospel from faith to faith , it is expresly contradictory to his whole discourse , chap. . from ver . . to the end. . he considers the jews who enjoyed the written law , and the priviledges wherewith it was accompanied , especially that of circumcision , which was the outward seal of gods covenant . and on many considerations , with many arguments , he excludes them also from any possibility of attaining justification before god by any of the priviledges they enjoyed , or their own compliance therewithall , chap. . and both sorts he excludes distinctly from this priviledge of righteousness before god , with this one argument , that both of them sinned openly against that which they took for the rule of their righteousness , namely , the gentiles against the light of nature , and the jews against the law , whence it inevitably follows , that none of them could attain unto the righteousness of their own rule . but he proceeds farther unto that which is common to them all . and , . he proves the same against all sorts of persons whether jews or gentiles , from the consideration of the universal depravation of nature in them all , and the horrible effects that necessarily ensue thereon in the hearts and lives of men , chap. . so evidencing , that as they all were , so it could not fall out but that all must be shut up under sin , and come short of righteousness . so from persons he proceeds to things or means of righteousness . and , . because the law was given of god immediately as the whole and only rule of our obedience unto him , and the works of the law are therefore all that is required of us , these may be pleaded with some pretence as those whereby we may be justified . wherefore in particular he considers the nature , use , and end of the law , manifesting its utter insufficiency to be a means of our justification before god , chap. . , . . it may be yet objected , that the law and its works may be thus insufficient as it is obeyed by vnbelievers in the state of nature , without the aids of grace administred in the promise , but with respect unto them who are regenerate and do believe , whose faith and works are accepted with god , it may be otherwise . to obviate this objection , he giveth an instance in two of the most eminent believers under the old testament , namely , abraham and david , declaring that all works whatever were excluded in and from their justification , chap. . on these principles , and by this gradation he peremptorily concludes , that all and every one of the sons of men , as unto any thing that is in themselves or can be done by them , or be wrought in them , are guilty before god , obnoxious unto death , shut up under sin , and have their mouths so stopped , as to be deprived of all pleas in their own excuse ; that they had no righteousness wherewith to appear before god , and that all the ways and means whence they expected it , were insufficient unto that purpose . hereon he proceeds with his enquiry how men may be delivered from this condition , and come to be justified in the sight of god. and in the resolution hereof he makes no mention of any thing in themselves , but only faith whereby we receive the attonement . that whereby we are justified , he saith is the righteousness of god which is by the faith of christ jesus , or that we are justified freely by grace through the redemption that is in him , chap. . , , , . and not content here with this answer unto the enquiry how lost convinced sinners may come to be justified before god , namely , that it is by the righteousness of god revealed from faith to faith , by grace by the blood of christ , as he is set forth for a propitiation ; he immediately proceeds unto a positive exclusion of every thing in and of our selves that might pretend unto an interest herein , as that which is inconsistent with the righteousness of god as revealed in the gospel , and witnessed unto by the law and the prophets . how contrary their scheme of divinity is unto this design of the apostle , and his management of it , who affirm that before the law men were justified by obedience unto the light of nature , and some particular revelations made unto them in things of their own especial private concernment ; and that after the giving of the law they were so by obedience unto god according to the directions thereof , as also that the heathen might obtain the same benefit in compliance with the dictates of reason , cannot be contradicted by any who have not a mind to be contentious . answerable unto this declaration of the mind of the holy ghost herein by the apostle , is the constant tenour of the scripture speaking to the same purpose . the grace of god , the promise of mercy , the free pardon of sin , the blood of christ , his obedience and the righteousness of god in him , rested in and received by faith , are every where asserted as the causes and means of our justification , in opposition unto any thing in our selves so expressed as it useth to express the best of our obedience and the utmost of our personal righteousness . wherever mention is made of the duties , obedience , and personal righteousness of the best of men with respect unto their justification , they are all renounced by them , and they betake themselves unto soveraign grace and mercy alone . some places to this purpose may be recounted . the foundation of the whole is laid in the first promise wherein the destruction of the work of the devil by the suffering of the seed of the woman , is proposed as the only relief for sinners , and only means of the recovery of the favour of god. it shall bruise thy head , and thou shalt bruise his heel , gen. . . abraham believed in the lord , and he counted it unto him for righteousness , gen. . . and aaron shall lay both his hands on the head of the live goat , and confess over him all the iniquities of the children of israel , and all their transgressions in all their sins , putting them on the head of the goat ; and the goat shall bear upon him all their iniquities unto a land not inhabited , lev. . , . i will go in the strength of the lord god , i will make mention of thy righteousness even of thine only , psal. . . if thou lord shouldst mark iniquity , o lord who shall stand ? but there is forgiveness with thee that thou maist be feared , psal. . , . enter not into judgment with thy servant , for in thy sight shall no man living be justified , psal. . . behold he put no trust in his servants , and his angels he charged with folly , how much less on them that dwell in houses of clay whose foundation is in the dust , job . , . fury is not in me ; who would set the briers and thorns against me in battel , i would go through them , i would burn them together . or let him take hold of my strength that he may make peace with me , and he shall make peace with me , isa. . , . surely shall one say , in the lord have i righteousness and strength , in the lord shall all the seed of israel be justified and glory , isa. . , . all we like sheep have gone astray , we have turned every one to his own way , and the lord hath laid on him the iniquity of us all . by his knowledge shall my righteous servant justifie many , for he shall bear their iniquities , isa. . , . for this is his name whereby he shall be called , the lord our righteousness , jer. . . but we are all as an unclean thing , and all our righteousnesses are as filthy raggs , isa. . . he shall finish the transgression and make an end of sin , and make reconciliation for iniquity , and bring in everlasting righteousness , dan. . . vnto as many as received him he gave power to become the sons of god , even to them that believe in his name , joh. . . for as moses lifted up the serpent in the wilderness , even so must the son of man be lifted up , that whosoever believeth in him should not perish but have everlasting life , chap. . , . see . ver . , , . be it known therefore unto you men and brethren , that through this man is preached unto you the forgiveness of sins , and by him all that believe are justified from all things from which ye could not be justified by the law of moses , acts . , . that they may receive forgiveness of sins and inheritance among them that are sanctified by faith that is in me , chap. . . being justified freely by his grace , through the redemption that is in jesus christ , whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins that are past , through the forbearance of god. to declare at this time his righteousness , that he might be just , and the justifier of him that believeth in jesus . where then is boasting ? it is excluded , by what law ? of works ; nay but by the law of faith. therefore we conclude that a man is justified by faith without the deeds of the law , rom. . , , , , . for if abraham were justified by works , he hath whereof to glory , but not before god ; for what saith the scripture , abraham believed god and it was counted unto him for righteousness ; now to him that worketh is the reward , not reckoned of grace but of debt . but to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness . even as david also describeth the blessedness of the man unto whom god imputeth righteousness without works , saying , blessed are those whose iniquities are forgiven , and whose sins are covered ; blessed is the man unto whom the lord will not impute sin , rom. . , , , , , , . but not as the offence , so also is the free gift ; for if through the offence of one many be dead , much more the grace of god , and the gift by grace , which is by one man jesus christ , hath abounded unto many . and not as it was by one that sinned , so is the gift ; for the judgment was by one to condemnation : but the free gift is of many offences unto justification . for if by one mans offence death reigned by one , much more they which receive abundance of grace , and of the gift of righteousness , shall reign in life by one , jesus christ. therefore as by the offence of one judgement came upon all men unto condemnation , even so by the righteousness of one , the free gift came upon all men unto justification of life . for as by one mans disobedience many were made sinners , so by the obedience of one shall many be made righteous , chap . , , , , . there is therefore no condemnation unto them which are in christ jesus , who walk not after the flesh but after the spirit . for the law of the spirit of life in christ jesus , hath made me free from the law of sin and death ; and what the law could not do , in that it 's weak through the flesh , god sending his own son in the likeness of sinful flesh , and for sin , condemned sin in the flesh . that the righteousness of the law might be fulfilled in us , chap. . , , , . for christ is the end of the law for righteousness unto every one that believeth , chap. . . and if by grace , then it is no more of works , otherwise grace is no more grace ; but if it be of works , then it is no more grace , otherwise works is no more works , chap. . . but of him are ye in christ jesus , who of god is made unto us wisdom and righteousness , and sanctification and redemption , cor. . . for he hath made him to be sin for us , who knew no sin , that we might be made the righteousness of god in him , cor. . . knowing that a man is not justified by the works of the law , but by the faith of jesus christ : even we have believed in jesus christ , that we might be justified by the faith of christ , and not by the works of the law : for by the works of the law shall no flesh be justified , gal. . . but that no man is justified by the law in the sight of god , is evident . for the just shall live by faith , and the law is not of faith ; but the man that doth them shall live in them . christ hath redeemed us from the curse of the law , being made a curse for us , chap. . , , . for by grace ye are saved through faith , and that not of your selves , it is the gift of god. not of works , lest any man should boast . for we are his workmanship created in christ jesus unto good works , which god hath before ordained that we should walk in them , ephes. . , , . yea doubtless , and i count all things loss for the excellency of the knowledge of christ jesus my lord , for whom i have suffered the loss of all things , and do count them but dung that i may win christ ; and be found in him , not having my own righteousness which is of the law , but that which is through the faith of christ , the righteousness which is of god by faith , phil. . , . who hath saved us and called us with an holy calling , not according to our works , but according unto his own purpose , and grace which was given us in christ jesus before the world began , tim. . . that being justified by his grace , we should be made heirs according to the hope of eternal life , tit. . . he hath once appeared in the end of the world to put away sin , heb. . , . having in himself purged our sins , chap. . . for by one offering he hath perfected for ever them that are sanctified , chap. . . for the blood of jesus christ the son of god cleanseth us from all sin , joh. . . wherefore unto him that loved us , and washed us from our sins in his own blood , and hath made us kings and priests unto god and his father , to him be glory and dominion for ever and ever , amen . rev. . , . these are some of the places which at present occur to remembrance , wherein the scripture represents unto us the grounds , causes , and reasons of our acceptation with god. the especial import of many of them , and the evidence of truth that is in them will be afterwards considered . here we take only a general view of them . and everything in and of our selves under any consideration whatever , seems to be excluded from our justification before god , faith alone excepted whereby we receive his grace and the attonement . and on the other side , the whole of our acceptation with him seems to be assigned unto grace , mercy , the obedience and blood of christ ; in opposition unto our own worth and righteousness , or our own works and obedience . and i cannot but suppose that the soul of a convinced sinner , if not prepossessed with prejudice , will in general not judge amiss whether of these things that are set in opposition one to the other , he should betake himself unto , that he may be justified . but it is replyed , these things are not to be understood absolutely and without limitations . sundry distinctions are necessary , that we may come to understand the mind of the holy ghost and sense of the scripture in these ascriptions unto grace , and exclusions of the law , our own works and righteousness from our justification . for ( ) the law is either the moral or the ceremonial law ; the latter indeed is excluded from any place in our justification , but not the former . ( ) works required by the law are either wrought before faith , without the aid of grace ; or after believing , by the help of the holy ghost . the former are excluded from our justification , but not the latter . ( ) works of obedience wrought after grace received , may be considered either as sincere only , or absolutely perfect according to what was originally required in the covenant of works . those of the latter sort are excluded from any place in our justification , but not those of the former . ( ) there is a two-fold justification before god in this life ; a first and a second , and we must diligently consider with respect unto whether of these justifications any thing is spoken in the scripture . ( ) justification may be considered either as to its beginning , or as unto its continuation , and so it hath divers causes under these divers respects . ( ) works may be considered either as meritorious ex condigno , so as their merit should arise from their own intrinsick worth , or ex congruo only with respect unto the covenant and promise of god. those of the first sort are excluded at least from the first justification ; the latter may have place both in the first and second . ( ) moral causes may be of many sorts ; preparatory , dispository , meritorious , conditionally efficient , or only sine quibus non . and we must diligently enquire in what sense , under the notion of what cause or causes , our works are excluded from our justification , and under what notions they are necessary thereunto . and there is no one of these distinctions but it needs many more to explain it , which accordingly are made use of by learned men . and so specious a colour may be put on these things , when warily managed by the art of disputation , that very few are able to discern the ground of them , or what there is of substance in that which is pleaded for ; and fewer yet , on whether side the truth doth lye . but he who is really convinced of sin , and being also sensible of what it is to enter into judgement with the holy god , enquires for himself and not for others , how he may come to be accepted with him , will be apt upon the consideration of all these distinctions and sub-distinctions wherewith they are attended , to say to their authors , fecistis probe , incertior sum multo , quam dudum . my enquiry is how i shall come before the lord , and bow my self before the high god ? how shall i escape the wrath to come ? what shall i plead in judgment before god , that i may be absolved , acquitted , justified ? where shall i have a righteousness that will endure a trial in his presence ? if i should be harnessed with a thousand of these distinctions , i am afraid they would prove thorns and briars , which he would pass through and consume . the enquiry therefore is upon the consideration of the state of the person to be justified before mentioned and described , and the proposal of the reliefs in our justification as now expressed ; whether it be the wisest and safest course for such a person seeking to be justified before god , to betake himself absolutely , his whole trust and confidence , unto soveraign grace and the mediation of christ , or to have some reserve for , or to place some confidence in his own graces , duties , works and obedience ? in putting this great difference unto vmpirage , that we may not be thought to fix on a partial arbitrator , we shall refer it to one of our greatest and most learned adversaries in this cause . and he positively gives us in his determination and resolution in those known words . in this case ; propter incertitudinem propriae justitiae , & periculum inanis gloriae , tutissimum est fiduciam totam in sola misericordia dei & : benignitate reponere , bellar. de justificat . lib. . cap. . prop. . by reason of the uncertainty of our own righteousness , and the danger of vain glory , it is the safest course to repose our whole trust in the mercy and kindness or grace of god alone . and this determination of this important enquiry , he confirmeth with two testimonies of scripture , as he might have done it with many more . but those which he thought meet to mention are not impertinent . the first is dan. . . we do not present our supplications before thee for our righteousness but for thy great mercies . and the other is that of our saviour , luke . . when you have done all these things which are commanded you , say we are unprofitable servants . and after he hath confirmed his resolution with sundry testimonies of the fathers , he closeth his discourse with this dilemma , either a man hath true merits , or he hath not . if he hath not , he is perniciously deceived ( when he trusteth in any thing but the mercy of god alone ) and seduceth himself , trusting in false merits ; if he hath them he looseth nothing whilst he looks not to them , but trusts in god alone . so that whether a man have any good works or no , as to his justification before god , it is best and safest for him , not to have any regard unto them , or put any trust in them . and if this be so , he might have spared all his pains he took in writing his sophistical books about justification , whose principal design is to seduce the minds of men into a contrary opinion . and so , for ought i know , they may spare their labour also without any disadvantage unto the church of god , or their own souls , who so earnestly contend for some kind of interest or other , for our own duties and obedience in our justification before god , seeing it will be found that they place their own whole trust and confidence in the grace of god by jesus christ alone . for to what purpose do we labour and strive with endless disputations , arguments and distinctions to prefer our duties and obedience unto some office in our justification before god , if when we have done all we find it the safest course in our own persons to abhor our selves with job in the presence of god , to betake our selves unto soveraign grace and mercy with the publican , and to place all our confidence in them through the obedience and blood of christ. so died that great emperour charles the fifth , as thuanus gives the account of his novissima . so he reasoned with himself ; se quidem indignum esse qui propriis meritis regnum caelorum obtineret ; sed dominum deum suum qui illud duplici jure obtineat , & : patris haereditate , & : passionis merito , altero contentum esse , alterum sibi donare ; ex cujus dono illud sibi merito vendicet , hacque fiducia fretus minime confundatur ; neque enim oleum misericordiae nisi in vase fiduciae poni ; hanc hominis fiduciam esse a se deficientis & innitentis domino suo , alioquin propriis meritis fidere , non fidei esse sed perfidiae ; peccata deleri per dei indulgentiam , ideoque credere nos debere peccata deleri non posse nisi ab eo eui soli peccavimus , & in quem peccatum non cadit , per quem solum nobis peecata condonentur ; that in himself he was altogether unworthy to obtain the kingdom of heaven by his own works or merits , but that his lord god who enjoyed it on a double right or title , by inheritance of the father , and the merit of his own passion , was contented with the one himself , and freely granted unto him the other ; on whose free grant he laid claim thereunto , and in confidence thereof he should not be confounded ; for the oyl of mercy is poured only into the vessel of faith or trust ; that this is the trust of a man despairing in himself , and resting in his lord ; otherwise to trust unto his own works or merits , is not faith but treachery ; that sins are blotted out by the mercy of god ; and therefore we ought to believe that our sins can be pardoned by him alone against whom alone we have sinned ; with whom there is no sin , and by whom alone sins are forgiven . this is the faith of men when they come to dye , and those who are exercised with temptations whilst they live . some are hardened in sin , and endeavour to leave this world without thoughts of another . some are stupidly ignorant , who neither know nor consider what it is to appear in the presence of god , and to be judged by him . some are seduced to place their confidence in merits , pardons , indulgences , and future suffrages for the dead . but such as are acquainted with god and themselves in any spiritual manner , who take a view of the time that is past , and approaching eternity , into which they must enter by the judgment seat of god , however they may have thought , talked and disputed about their own works and obedience , looking on christ and his righteousness only to make up some small defects in themselves , will come at last unto an universal renuntiation of what they have been and are , and betake themselves unto christ alone for righteousness or salvation . and in the whole ensuing discourse i shall as little as is possible immix my self in any curious scholastical disputes . this is the substance of what is pleaded for , that men should renounce all confidence in themselves , and every thing that may give countenance thereunto ; betaking themselves unto the grace of god by christ alone , for righteousness and salvation . this god designeth in the gospel , cor. . , , . and herein whatever difficulties we may meet withall in the explication of some propositions and terms that belong unto the doctrine of justification , about which men have various conceptions , i doubt not of the internal concurrent suffrage of them who know any thing as they ought of god and themselves . fifthly , there is in the scripture represented unto us a commutation between christ and believers , as unto sin and righteousness , that is in the imputation of their sins unto him , and of his righteousness unto them . in the improvement and application hereof unto our own souls , no small part of the life and exercise of faith doth consist . this was taught the church of god in offering of the scape goat . and aaron shall lay his hands on the head of the live goat , and confess over him all the iniquities of the children of israel , and all their transgressions in all their sins , putting them on the head of the goat ; and the goat shall bear upon him all their iniquities , levit. . , . whether this goat sent away with this burthen upon him did live , and so was a type of the life of christ in his resurrection after his death , or whether he perished in the wilderness being cast down the precipice of a rock by him that conveyed him away as the jews suppose ; it is generally acknowledged , that what was done to him and with him , was only a representation of what was done really in the person of jesus christ. and aaron did not only confess the sins of the people over the goat , but he also put them all on his head , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he shall give them all to be on the head of the goat ; in answer whereunto it is said that he bare them all upon him . this he did by virtue of the divine institution , wherein was a ratification of what was done . he did not transfuse sin from one subject into another , but transferred the guilt of it from one to another . and to evidence this translation of sin from the people unto the sacrifice in his confession , he put and fixed both his hands on his head . thence the jews say , that all israel was made as innocent on the day of expiation as they were in the day of creation . from ver . . wherein they came short of perfection or consummation thereby the apostle declares , heb. . but this is the language of every expiatory sacrifice , quod in ejus caput sit ; let the guilt be on him . hence the sacrifice it self was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin and guilt , levit. . . . . . . and therefore where there was an uncertain murther , and none could be found that was liable to punishment thereon , that guilt might not come upon the land , nor the sin be imputed unto the whole people , an heifer was to be slain by the elders of the city that was next unto the place where the murder was committed , to take away the guilt of it , deut. . , , , , , , . but whereas this was only a moral representation of the punishment due to guilt , and no sacrifice , the guilty person being not known ; those who slew the heifer did not put their hands on him , so to transfer their own guilt to him , but washed their hands over him , to declare their personal innocency . by these means as in all other expiatory sacrifices , did god instruct the church in the transferring of the guilt of sin , unto him who was to bear all their iniquities , with their discharge and justification thereby . so god laid on christ the iniquities of us all , that by his stripes we might be healed , isa. . , . our iniquity was laid on him , and he bare it , ver . . and through his bearing of it , we are freed from it . his stripes are our healing , our sin was his , imputed unto him , his merit is ours , imputed unto us . he was made sin for us , who knew no sin , that we might become the righteousness of god in him , cor. . . this is that commutation i mentioned , he was made sin for us , we are made the righteousness of god in him ; god not imputing sin unto us , ver . . but imputing righteousness unto us , doth it on this ground alone , that he was made sin for us . and if by his being made sin , only his being made a sacrifice for sin is intended , it is to the same purpose . for the formal reason of any thing being made an expiatory sacrifice , was the imputation of sin unto it by divine institution . the same is expressed by the same apostle , rom. . , . god sent his own son in the likeness of sinful flesh , and for sin condemned sin in the flesh , that the righteousness of the law might be fulfilled in us . the sin was made his , he answered for it , and the righteousness which god requireth by the law is made ours ; the righteousness of the law is fulfilled in us ; not by our doing it , but by his . this is that blessed change and commutation wherein alone the soul of a convinced sinner can find rest and peace . so he hath redeemed us from the curse of the law , being made a curse for us , that the blessing of faithful abraham might come upon us , gal. . , . the curse of the law contained all that was due to sin ; this belonged unto us . but it was transferred on him ; he was made a curse , whereof his hanging on a tree was the sign and token . hence he is said to bear all our sins in his own body upon the tree , pet. . . because his hanging on the tree was the token of his bearing the curse . for he that is hanged on the tree is the curse of god , deut. . . and in the blessing of faithful abraham all righteousness and acceptation with god is included ; for abraham believed god , and it was imputed unto him for righteousness . but because some , who for reasons best known unto themselves , do take all occasions to except against my writings , have in particular raised an impertinent clamour about somewhat that i formerly delivered to this purpose , i shall declare the whole of my judgment herein , in the words of some of those , whom they can pretend no quarrel against that i know of . the excellent words of justin martyr deserve the first place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epist. ad diognet . he gave his son a ransome for us ; the holy for transgressors ; the innocent for the nocent ; the just for the unjust ; the incorruptible for the corrupt ; the immortal for mortals . for what else could hide or cover our sins but his righteousness ? in whom else could we wicked and ungodly ones be justified , or esteemed righteous , but in the son of god alone ? o sweet permvtation ; or change ! o unsearchable work or curious operation ! o blessed beneficence exceeding all expectation ! that the iniquity of many should be hid in one just one , and the righteousness of one should justifie many transgressors . and gregory nysson speaks to the same purpose . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . orat. . in cant. he hath transferred unto himself the filth of my sins , and communicated unto me his purity , and made me partaker of his beauty . so augustine also . ipse peccatum ut nos justitia , nec nostra sed dei ; nec in nobis sed in ipso , sicut ipse peccatum non suum sed nostrum , nec in se sed in nobis constitutum . enchirid. ad laurent . cap. . he was sin that we might be righteousness , not our own but the righteousness of god , not in our selves but in him . as he was sin not his own but ours ; not in himself but in us . the old latine translation rendring those words , psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verba delictorum meorum ; he thus comments on the place . quomodo ergo dicit delictorum meorum ? nisi quia pro delictis nostris ipse precatur ; & delicta nostra , delicta sua fecit , ut justitiam suam nostram justitiam faceret . how , saith he , of my sins ; because he prayeth for our sins ; he made our sins to be his , that he might make his righteousness to be ours . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; o sweet commutation and change ! and chrysostom to the same purpose ; on those words of the apostle , that we might be made the righteousness of god in him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in epist. ad corinth . cap. . hom. . what word , what speech is this , what mind can comprehend or express it ; for he saith he made him who was righteous to be made a sinner , that he might make sinners righteous ; nor yet doth he say so neither , but that which is far more sublime and excellent . for he speaks not of an inclination or affection , but expresseth the quality it self . for he says not , he made him a sinner , but sin , that we might be made not meerly righteous but righteousness , and that the righteousness of god , when we are justified not by works , ( for if we should , there must be no spot found in them ) but by grace , whereby all sin is blotted out . so bernard also epist. . ad innocent . homo qui debuit , homo qui solvit . nam si unus , inquit , pro omnibus mortuus est , ergo omnes mortui sunt ; ut videlicet satisfactio unius omnibus imputetur , sicut omnium peccata unus ille portavit . nec alter jam inveniatur qui for as fecit , alter qui satisfecit ; quia caput & corpus unus est christus . and many more speak unto the same purpose . hence luther before he engaged in the work of reformation , in an epistle to one george spenlein a monk , was not afraid to write after this manner ; mi dulcis frater , disce christum & hunc crucifixum , disce ei cantare , & de teipso desperans dicere ei ; tu domine jesu es justitia mea , ego autem sum peccatum tuum ; tu assumpsisti meum , & dedisti mihi tuum , assumpsisti quod non eras , & dedisti mihi quod non eram . ipse suscepit te & peccata tua fecit sua , & suam justitiam fecit tuam ; maledictus qui haec non credit . epist. an. . tom. . if those who shew themselves now so quarrelsome almost about every word that is spoken concerning christ and his righteousness , had ever been harrassed in their consciences about the guilt of sin , as this man was , they would think it no strange matter to speak and write as , he did . yea some there are who have lived and died in the communion of the church of rome it self that have given their testimony unto this truth . so speaks taulerus ; meditat. vitae christ. cap. . christus omnia mundi peccata in se recepit , tantumque pro illis ultro sibi assumpsit dolorem cordis ac si ipse ea perpetrasset . christ took upon him all the sins of the world , and willingly underwent that grief of heart for them , as if he himself had committed them . and again speaking in the person of christ. quandoquidem peccatum adae multum abire non potest , obsecro te pater coelestis , ut ipsum in me vindices . ego enim omnia illius peccata in me recipo . si haec irae tempestas , propter me orta est , mitte me in mare amarissimae passionis . whereas the great sin of adam cannot go away , i beseech thee heavenly father punish it in me . for i take all his sins upon my self . if then this tempest of anger be risen for me , cast me into the sea of my most bitter passion . see in the justification of these expressions , heb. . , , , , , . the discourse of albertus pighius to this purpose , though often cited and urged , shall be once again repeated , both for its worth and truth , as also to let some men see , how fondly they have pleased themselves in reflecting on some expressions of mine , as though i had been singular in them . his words are , after others to the same purpose ; quoniam quidem inquit ( apostolus ) deus erat in christo , mundum reconcilians sibi , non imputans hominibus sua delicta ; et deposuit apud nos verbum reconciliationis . in illa ergo justificamur coram deo , non in nobis ; non nostra sed illius justitia , quae nobis cum illo jam communicantibus imputatur . propriae justitiae inopes , extra nos , in illo docemur justitiam quaerere . cum , inquit , qui peccatum non noverat , pro nobis peccatum fecit ; hoc est , hostiam peccati expiatricem , ut nos efficeremur justitia dei in ipso , non nostra , sed dei justitia justi efficimur in christo , quo jure ? amicitiae , quae communionem omnium inter amicos facit , juxta vetus & celebratissimum proverbium ; christo insertis , conglutinatis & unitis & sua nostra facit , suas divitias nobis communicat , suam justitiam inter patris judicium & nostram injustitiam interponit , & sub ea veluti sub umbone ac clypeo a divina , quam commeruimus , ira nos abscondit , tuetur ac protegit , imo eandem nobis impertit & nostram facit , qua tecti ornatique audacter & secure jam divino nos sistamus tribunali & judicio : justique non solum appareamus , sed etiam simus . quemadmodum enim unius delicto peccatores nos etiam factos affirmat apostolus : ita unius christi justitiam in justificandis nobis omnibus efficacem esse ; et sicut per inobedientiam unius hominis peccatores constituti sunt multi , sic per obedientiam unius justi ( inquit ) constituentur multi . haec est christi justitia , ejus obedientia , qua voluntatem patris sui perfecit in omnibus ; sicut contra nostra injustitia , est nostra inobedientia , & mandatorum dei praevaricatio . in christi autem obedientia quod nostra collocatur justitia inde est , quod nobis illi incorporatis , ac si nostra esset , accepta ea fertur : ut ea ipsa etiam nos justi habeamur . et velut ille quondam jacob , quum nativitate primogenitus non esset , sub habitu fratris occultatus , atque ejus veste indutus , quae odorem optimum spirabat , seipsum insinuavit patri , ut sub aliena persona benedictionem primogeniturae acciperet : ita & nos sub christi primogeniti fratris nostri preciosa puritate delitescere , bono ejus odore fragrare , ejus perfectione vitia nostra sepeliri & obtegi , atque ita nos piissimo patri ingerere , ut justitiae benedictionem ab eodem assequamur ▪ necesse est . and afterwards . justificat ergo nos deus pater bonitate sua gratuita , quo nos in christo complectitur , dum eidem insertos innocentia & justitia christi nos induit ; quae una ut vera & perfecta est , quae dei sustinere conspectum potest , ita unum pro nobis sisti oportet tribunali divini judicii & veluti causae nostrae intercessorem eidem repraesentari : qua subnixi etiam hic obtineremus remissionem peccatorum nostrorum assiduam : cujus puritate velatae non imputantur nobis sordes nostrae , imperfectionum immunditiae , sed veluti sepultae conteguntur , ne in judicium dei veniant : donec confecto in nobis , & plane extincto veteri homine , divina bonitas nos in beatam pacem cum novo adam recipiat . god was in christ saith the apostle , reconciling the world unto himself ; not imputing-unto men their sins . in him therefore we are justified before god , not in our selves , not by our own , but by his righteousness , which is imputed unto us now communicating with him . wanting righteousness of our own , we are taught to seek for righteousness without our selves in him . so he saith , him who knew not sin , he made to be sin for us , that is , an expiatory sacrifice for sin , that we might be made the righteousness of god in him ; we are made righteous in christ not with our own but with the righteousness of god. by what right ? the right of friendship , which makes all common among friends , according unto the ancient celebrated proverb . being ingrafted into christ , fastened , united unto him , he makes his things ours , communicates his riches unto us , interposeth his righteousness between the judgment of god and our unrighteousness , and under that as under a shield and buckler , he hides us from that divine wrath which we have deserved ; he defends and protects us therewith , yea he communicates it unto us and makes it ours , so as that being covered and adorned therewith , we may boldly and securely place our selves before the divine tribunal and judgment , so as not only to appear righteous , but so to be . for even as the apostle affirmeth that by one mans fault we were all made sinners , so is the righteousness of christ alone , efficacious in the justification of us all ; and as by the disobedience of one man many were made sinners , so by the obedience of one man ( saith he ) many are made righteous . this is the righteousness of christ , even his obedience , whereby in all things he fulfilled the will of his father . as on the other hand our unrighteousness , is our disobedience , and our transgression of the commands of god. but that our righteousness is placed in the obedience of christ , it is from hence , that we being incorporated into him , it is accounted unto us as if it were ours ; so as that therewith we are esteemed righteous . and as jacob of old , whereas he was not the first born , being hid under the habit of his brother , and cloathed with his garment which breathed a sweet savour , presented himself unto his father , that in the person of another , he might receive the blessing of the primogeniture ; so is it necessary that we should lye hid under the precious purity of the first born our eldest brother , be fragrant with his sweet savour , and have our sin buried and covered with his perfection , that we may present our selves before our most holy father , to obtain from him the blessing of righteousness . and again ; god therefore doth justifie us by his free grace or goodness wherewith he embraceth us in christ jesus , when he cloatheth us with his innocency and righteousness as we are ingrafted into him ; for as that alone is true and perfect which only can endure in the sight of god , so that alone ought to be presented and pleaded for us before the divine tribunal , as the advocate of , or plea in our cause ; resting hereon , we here obtain the daily pardon of sin ; with whose purity being covered , our filth and the uncleanness of our imperfections are not imputed unto us , but are covered as if they were buried , that they may not come into the jugdment of god ; until the old man being destroyed and slain in us , divine goodness receives us into peace with the second adam . so far he ; expressing the power which the influence of divine truth had on his mind , contrary to the interest of the cause wherein he was ingaged , and the loss of his reputation with them , for whom in all other things , he was one of the fiercest champions . and some among the roman church , who cannot bear this assertion of the commutation of sin and righteousness by imputation between christ and believers , no more then some among our selves , do yet affirm the same concerning the righteousness of other men . mercaturam quandam docere nos paulus videtur . abundatis , inquit , vos pecunia , & estis inopes justitiae , contra illi abundant justitia , & sunt inopes pecuniae , fiat quaedam commutatio ; date vos piis egentibus pecuniam quae vobis affluit , & illis deficit ; sic futurum est ut illi vicissim justitiam suam qua abundant , & qua vos estis destituti , vobis communicent . hosius ; de expresso dei verbo , tom. . pag. . but i have mentioned these testimonies principally to be a relief unto some mens ignorance , who are ready to speak evil of what they understand not . this blessed permutation as unto sin and righteousness , is represented unto us in the scripture as a principal object of our faith ; as that whereon our peace with god is founded . and although both these , the imputation of sin unto christ , and the imputation of righteousness unto us , be the acts of god and not ours , yet are we by faith to exemplifie them in our own souls , and really to perform what on our part is required unto their application unto us , whereby we receive the attonement , rom. . . christ calls unto him all those that are weary and heavy laden , mat. . . the weight that is upon the consciences of men wherewith they are laden , is the burden of sin . so the psalmist complains that his sins were a burden too heavy for him , psal. . . such was cains apprehension of his guilt , gen. . . this burden christ bare when it was laid on him by divine estimation . for so it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 isa. . . he shall bear their sins on him as a burden . and this he did when god made to meet upon him the iniquity of us all , ver . . in the application of this unto our own souls , as it is required that we be sensible of the weight and burden of our sins , and how it is heavier then we can bear , so the lord christ calls us unto him with it , that we may be eased . this he doth in the preaching of the gospel , wherein he is evidently crucified before our eyes , gal. . . in the view which faith hath of christ crucified , ( for faith is a looking unto him , isa. . . chap. . . answering their looking unto the brazen serpent who were stung with fiery serpents , joh. . , . ) and under a sense of his invitation , ( for faith is our coming unto him upon his call and invitation ) to come unto him with our burdens , a believer considereth that god hath laid all our iniquities upon him , yea that he hath done so , is an especial object whereon faith is to act it self , which is faith in his blood. hereon doth the soul approve of , and embrace the righteousness and grace of god , with the infinite condescension and love of christ himself . it gives its consent that what is thus done , is what becomes the infinite wisdom and grace of god , and therein it rests . such a person seeks no more to establish his own righteousness , but submits to the righteousness of god. herein by faith doth he leave that burden on christ , which he called him to bring with him , and complies with the wisdom and righteousness of god in laying it upon him . and herewithall doth he receive the everlasting righteousness , which the lord christ brought in when he made an end of sin , and reconciliation for transgressors . the reader may be pleased to observe , that i am not debating these things argumentatively in such propriety of expressions as are required in a scholastical disputation , which shall be done afterwards so far as i judge it necessary . but i am doing that which indeed is better and of more importance ; namely , declaring the experience of faith in the expressions of the scripture , or such as are analogous unto them . and i had rather be instrumental in the communication of light and knowledge unto the meanest believer , then to have the clearest success against prejudiced disputers . wherefore by faith thus acting are we justified and have peace with god. other foundation in this matter can no man lay that will endure the trial. nor are we to be moved that men who are unacquainted with these things in their reality and power , do reject the whole work of faith herein , as an easie effort of fancy or imagination . for the preaching of the cross is foolishness unto the best of the natural wisdom of men . neither can any understand them but by the spirit of god. those who know the terrour of the lord , who have been really convinced and made sensible of the guilt of their apostasie from god , and of their actual sins in that state , and what a fearful thing it is to fall into the hands of the living god , seeking thereon after a real solid foundation whereon they may be accepted with him , have other thoughts of these things , and do find believing a thing to be quite of another nature then such men suppose . it is not a work of fancy or imagination unto men to deny and abhor themselves , to subscribe unto the righteousness of god in denouncing death as due to their sins , to renounce all hopes and expectations of relief from any righteousness of their own , to mix the word and promise of god concerning christ and righteousness by him with faith , so as to receive the attonement , and therewithall to give up themselves unto an universal obedience unto god. and as for them unto whom through pride and self-conceit on the one hand , or ignorance on the other it is so ; we have in this matter no concernment with them . for unto whom these things are only the work of fancy , the gospel is a fable . something unto this purpose i had written long since in a practical discourse concerning communion with god. and whereas some men of an inferiour condition , have found it useful for the strengthening themselves in their dependencies on some of their superiours , or in compliance with their own inclinationt , to cavil at my writings and revile their author ; that book hath been principally singled out to exercise their faculty and good intentions upon . this course is steered of late by one mr. hotchkisse , in a book about justification , wherein in particular he falls very severely on that doctrine which for the substance of it , is here again proposed , pag. . and were it not that i hope it may be somewhat useful unto him to be a little warned of his immoralities in that discourse , i should not in the least have taken notice of his other impertinencies . the good man i perceive can be angry with persons whom he never saw , and about things which he cannot or will not understand , so far as to revile them with most opprobious language . for my part although i have never written any thing designedly on this subject , or the doctrine of justification before now ; yet he could not but discern by what was occasionally delivered in that discourse , that i maintain no other doctrine herein , but what is the common faith of the most learned men in all protestant churches . and the reasons why i am singled out for the object of his petulancy and spleen , are too manifest to need repetition . but i shall yet inform him of what perhaps he is ignorant ; namely , that i esteem it no small honour that the reproaches wherewith the doctrine opposed by him is reproached do fall upon me . and the same i say concerning all the reviling and contemptuous expressions that his ensuing pages are filled withall . but as to the present occasion i beg his excuse if i believe him not , that the reading of the passages which he mentions out of my book , filled him with horrour and indignation , as he pretends . for whereas he acknowledgeth that my words may have a sense which he approves of ( and which therefore must of necessity be good and sound ) what honest and sober person would not rather take them in that sense , then wrest them unto another , so to cast himself under the disquietment of a fit of horrible indignation , in this fit i suppose it was , if such a fit indeed did befall him ( as one evil begets another ) that he thought he might insinuate something of my denial of the necessity of our own personal repentance and obedience . for no man who had read that book only of all my writings , could with the least regard to conscience or honesty give countenance unto such a surmise , unless his mind was much discomposed by the unexpected invasion of a fit of horrour . but such is his dealing with me from first to last , nor do i know where to fix on any one instance of his exceptions against me , wherein i can suppose he had escaped his pretended fit , and was returned unto himself , that is unto honest and ingenuous thoughts , wherewith i hope he is mostly conversant . but though i cannot miss in the justification of this charge by considering any instance of his reflections , yet i shall at present take that which he insists longest upon , and filleth his discourse about it with most scurrility of expressions . and this is in the th page of his book and those that follow . for there he disputeth fiercely against me for making this to be an undue end of our serving god , namely , that we may flee from the wrath to come . and who would not take this for an inexpiable crime in any , especially in him who hath written so much of the nature and use of threatnings under the gospel , and the fear that ought to be ingenerated by them in the hearts of men , as i have done . wherefore so great a crime being the object of them , all his revilings seem not only to be excused but hallowed . but what if all this should prove a wilful prevarication , not becoming a good man , much less a minister of the gospel ? my words as reported and transcribed by himself are these ; some there are that do the service of the house of god as the drudgery of their lives ; the principle they yield obedience upon is spirit of bondage unto fear ; the rule they do it by is the law in its dread and rigour ; exacting it of them to the utmost without mercy or mitigation ; the end they do it for is to fly from the wrath to come , to pacifie conscience , and to seek for righteousness as it were by the works of the law. what follow unto the same purpose he omits , and what he adds as my words are not so , but his own , ubi pudor , ubi sides ? that which i affirmed to be a part of an evil end when and as it makes up one entire end by being mixed with sundry other things expresly mentioned , is singled out , as if i had denied that in any sense it might be a part of a good end in our obedience , which i never thought , i never said , i have spoken and written much to the contrary . and yet to countenance himself in this disingenuous procedure , besides many other untrue reflections he adds that i insinuate , that those whom i describe are christians that seek righteousness by faith in christ , pag. . i must needs tell my author that my faith in this matter is , that such works as these will have no influence in his justification ; and that the principal reason why i suppose i shall not in my progress in this discourse take any particular notice of his exceptions either against the truth or me , next unto this consideration , that they are all trite and obsolete , and as to what seemeth to be of any force in them will occur unto me in other authors from whom they are derived , is that i may not have a continual occasion to declare how forgetful he hath been of all the rules of ingenuity , yea and of common honesty in his dealing with me . for that which gave the occasion unto this present unpleasing digression , it being no more as to the substance of it , but that our sins were imputed unto christ , and that his righteousness is imputed unto us , it is that in the faith whereof i am assured i shall live and dye , though he should write twenty as learned books against it , as those which he hath already published ; and in what sense i do believe these things shall be afterwards declared . and although i judge no man upon the expressions that fall from him in polemical writings , wherein on many occasions they do affront their own experience and contradict their own prayers , yet as to those who understand not that blessed commutation of sins and righteousness as to the substance of it , which i have pleaded for , and the actings of our faith with respect thereunto , i shall be bold to say , that if the gospel be hid it is hid to them that perish . sixthly , we can never state our thoughts aright in this matter unless we have a clear apprehension of , and satisfaction in , the introduction of grace by jesus christ into the whole of our relation unto god , with its respect unto all parts of our obedience . there was no such thing , nothing of that nature or kind , in the first constitution of that relation and obedience by the law of our creation . we were made in a state of immediate relation unto god in our own persons , as our creator , preserver and rewarder . there was no mystery of grace in the covenant of works . no more was required unto the consummation of that state , but what was given us in our creation , enabling us unto rewardable obedience . do this and live , was sole rule of our relation unto god. there was nothing in religion originally of that which the gospel celebrates under the name of the grace , kindness and love of god , whence all our favourable relation unto god doth now proceed , and whereinto it is resolved ; nothing of the interposition of a mediator with respect unto our righteousness before god and acceptance with him , which is at present the life and soul of religion , the substance of the gospel , and the centre of all the truths revealed in it . the introduction of these things is that which makes our religion a mystery , yea a great mystery , if the apostle may be believed , tim. . . all religion at first was suited and commensurable unto reason ; but being now become a mystery , men for the most part are very unwilling to receive it . but so it must be ; and unless we are restored unto our primitive rectitude , a religion suited unto the principles of our reason , which it hath none but what answer that first state , will not serve our turns . wherefore of this introduction of christ and grace in him , into our relation unto god , there are no notions in the natural conceptions of our minds , nor are they discoverable by reason in the best and utmost of its exercise , . cor. . . for before our understandings were darkened , and our reason debased by the fall , there were no such things revealed or proposed unto us ; yea the supposition of them is inconsistent with , and contradictory unto , that whole state and condition wherein we were to live to god ; seeing they all suppose the entrance of sin . and it is not likely that our reason as now corrupted , should be willing to embrace that which it knew nothing of in its best condition , and which was inconsistent with that way of attaining happiness which was absolutely suited unto it . for it hath no faculty or power but what it hath derived from that state . and to suppose it is now of it self suited and ready to embrace such heavenly mysteries of truth and grace , as it had no notions of , nor could have in the state of innocency , is to suppose that by the fall our eyes were opened to know good and evil , in the sense that the serpent deceived our first parents with an expectation of . whereas therefore our reason was given us for our only guide in the first constitution of our natures , it is naturally unready to receive what is above it , and as corrupted hath an enmity thereunto . hence in the first open proposal of this mystery , namely , of the love and grace of god in christ , of the introduction of a mediator and his righteousness into our relation unto god , in that way which god in infinite wisdom had designed ; the whole of it was looked on as meer folly by the generality of the wise and rational men of the world , as the apostle declares at large , cor. ch . . neither was the faith of them ever really received in the world , without an act of the holy ghost upon the mind in its renovation . and those who judge that there is nothing more needful to enable the mind of man to receive the mysteries of the gospel in a due manner , but the outward proposal of the doctrine thereof , do not only deny the depravation of our nature by the fall , but by just consequence , wholly renounce that grace whereby we are to be recovered . wherefore reason ( as hath been elsewhere proved ) acting on and by its own innate principles and abilities , conveyed unto it from its original state , and as now corrupted , is repugnant unto the whole intoduction of grace by christ into our relation unto god , rom. . . an endeavour therefore to reduce the doctrine of the gospel , or what is declared therein , concerning the hidden mystery of the grace of god in christ , unto the principles and inclinations of the minds of men , or reason as it remains in us after the entrance of sin , under the power at least of those notions and conceptions of things religious , which it retains from its first state and condition , is to debase and corrupt them , ( as we shall see in sundry instances ) and so make way for their rejection . hence very difficult it is to keep up doctrinally and practically the minds of men unto the reality and spiritual height of this mystery . for men naturally do neither understand it , nor like it . and therefore every attempt to accommodate it unto the principles and inbred notions of corrupt reason is very acceptable unto many , yea unto the most . for the things which such men speak and declare , are without more ado , without any exercise of faith or prayer , without any supernatural illumination , easily intelligible , and exposed to the common sense of mankind . but whereas a declaration of the mysteries of the gospel can obtain no admission into the minds of men but by the effectual working of the spirit of god , ephes. . , , . it is generally looked on as difficult , perplexed , unintelligible ; and even the minds of many who find they cannot contradict it , are yet not at all delighted with it . and here lyeth the advantage of all them who in these days do attempt to corrupt the doctrine of the gospel in the whole or any part of it , for the accommodation of it unto the common notions of corrupted reason , is the whole of what they design . and in the confidence of the suffrage hereof , they not only oppose the things themselves , but despise the declarations of them as enthusiastical canting . and by nothing do they more prevail themselves , then by a pretence of reducing all things to reason , and a contempt of what they oppose as unintelligible fanaticism . but i am not more satisfied in any thing of the most uncontroulable evidence , then that the understandings of these men is no just measure or standard of spiritual truth . wherefore notwithstanding all this fierceness and scorn , with the pretended advantages which some think they have made by traducing expressions in the writings of some men , it may be improper , it may be only not suited unto their own genius and capacity in these things , we are not to be ashamed of the gospel of christ , which is the power of god unto salvation to every one that believeth . of this repugnancy unto the mystery of the wisdom and grace of god in christ , and the foundation of its whole oeconomy in the distinct operations of the persons of the holy trinity therein , there are two parts or branches . . that which would reduce the whole of it unto the private reason of men , and their own weak imperfect mannagement thereof . this is the entire design of the socinians . hence , . the doctrine of the trinity it self is denied , impugned , yea derided by them , and that solely on this account . they plead that it is incomprehensible by reason ; for there is in that doctrine , a declaration of things absolutely infinite and eternal , which cannot be exemplified in , nor accommodated unto things finite and temporal . this is the substance of all their pleas against the doctrine of the holy trinity , that which gives a seeming life and sprightly vigour to their objections against it ; wherein yet under the pretence of the use and exercise of reason , they fall and resolve all their reasonings into the most absurd and irrational principles that ever the minds of men were besotted withall . for unless you will grant them that what is above their reason is therefore contradictory unto true reason ; that what is infinite and eternal is perfectly comprehensible and in all its concerns and respects to be accounted for ; that what cannot be in things finite and of a separate existence , cannot be in things infinite whose being and existence can be but one , with other such irrational yea bruitish imaginations , all the arguments of these pretended men of reason against the trinity , become like chaff that every breath of wind will blow away . hereon they must as they do , deny the distinct operations of any persons in the godhead in the dispensation of the mystery of grace . for if there are no such distinct persons there can be no such distinct operations . now as upon a denial of these things no one article of faith can be rightly understood , nor any one duty of obedience be performed unto god in an acceptable manner , so in particular , we grant that the doctrine of justification by the imputation of the righteousness of christ , cannot stand . . on the same ground the incarnation of the son of god is rejected as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most absurb conception that ever befell the minds of men . now it is to no purpose to dispute with men so perswaded about justification . yea we will freely acknowledge that all things we believe about it are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no better then old wives tales , if the incarnation of the son of god be so also . for i can as well understand how he who is a meer man , however exalted , dignified , and glorified , can exercise a spiritual rule in and over the hearts , consciences and thoughts of all the men in the world , being intimately knowing of and present unto them all equally at all times , ( which is another of their fopperies ) as how the righteousness and obedience of one should be esteemed the righteousness of all that believe , if that one be no more then a man , if he be not acknowledged to be the son of god incarnate . whilst the minds of men are prepossessed with such prejudices , nay unless they firmly assent unto the truth in these foundations of it , it is impossible to convince them of the truth and necessity of that justification of a sinner which is revealed in the gospel . allow the lord christ to be no other person but what they believe him to be , and i will grant there can be no other way of justification then what they declare ; though i cannot believe that ever any sinner will be justified thereby . these are the issues of an obstinate refusal to give way unto the introduction of the mystery of god and his grace , into the way of salvation and our relation unto him . and he who would desire an instance of the fertility of mens inventions in forging and coyning objections against heavenly mysteries in the justification of the soveraignty of their own reason as unto what belongs to our relation unto god , need go no farther then the writings of these men against the trinity and incarnation of the eternal word . for this is their fundamental rule in things divine and doctrines of religion , that not what the scripture saith is therefore to be accounted true , although it seems repugnant unto any reasonings of ours , or is above what we can comprehend , but what seems repugnant unto our reason , let the words of the scripture be what they will , that we must conclude that the scripture doth not say so , though it seem never so expresly so to do . itaque non quia utrumque scriptura dicat propterea haec inter se non pugnare concludendum est ; sed potius quia haec inter se pugnant ideo alterutrum a scriptura non dici statuendum est , saith schlicting . ad meisn. def . socin . pag. . wherefore because the scripture affirms both these ( that is the efficacy of gods grace and the freedom of our wills ) we cannot conclude from thence , that they are not repugnant ; but because these things are repugnant unto one another , we must determine , that one of them is not spoken in the scripture ; no , it seems , let it say what it will. this is the hansomest way they can take in advancing their own reason above the scripture , which yet savours of intolerable presumption . so socinus himself speaking of the satisfaction of christ saith in plain terms ; ego quidem etiamsi non semel sed saepius id in sacris monumentis scriptum extaret , non idcirco tamen ita prorsus rem se habere crederem , ut vos opinamini ; cum enim id omnino fieri non possit , non secus atque in multis aliis scripturae testimoniis , una cum caeteris omnibus facio ; aliqua quae minus incommoda videretur , interpretatione adhibita , eum sensum ex ejusmodi verbis elicerem qui sibi constaret ; for my part if this ( doctrine ) were extant and written in the holy scripture , not once but often , yet would i not therefore believe it to be so as you do ; for whereas it can by no means be so ( whatever the scripture saith ) i would as i do with others in other places , make use of some less incommodious interpretation , whereby i would draw a sense out of the words that should be consistent with it self . and how he would do this he declares a little before ; sacra verba in alium sensum quam verba sonant per inusitatos etiam tropos quandoque explicantur ; he would explain the words into another sense then what they sound or propose by unusual tropes . and indeed such uncouth tropes doth he apply as so many engines and machines to pervert all the divine testimonies concerning our redemption , reconciliation , and justification by the blood of christ. having therefore fixed this as their rule , constantly to prefer their own reason above the express words of the scripture , which must therefore by one means or other be so perverted or wrested to be made compliant therewith , it is endless to trace them in their multiplied objections against the holy mysteries , all resolved into this one principle , that their reason cannot comprehend them , nor doth approve of them . and if any man would have an especial instance of the serpentine wits of men winding themselves from under the power of conviction by the spiritual light of truth , or at least endeavouring so to do , let him read the comments of the jewish rabbins on isaiah chap. . and of the socinians on the beginning of the gospel of john. secondly , the second branch of this repugnancy springeth from the want of a due comprehension of that harmony which is in the mystery of grace , and between all the parts of it . this comprehension is the principal effect of that wisdom which believers are taught by the holy ghost . for our understanding of the wisdom of god in a mystery is neither an art nor a science whether purely speculative or more practical , but a spiritual wisdom . and this spiritual wisdom is such as understands and apprehends things , not so much , or not only in the notion of them , as in their power , reality , and efficacy towards their proper ends. and therefore although it may be very few , unless they be learned , judicious , and diligent in the use of means of all sorts , do attain unto it clearly and distinctly in the doctrinal notions of it ; yet are all true believers , yea the meanest of them directed and enabled by the holy spirit as unto their own practice and duty , to act suitably unto a comprehension of this harmony , according to the promise that they shall be all taught of god. hence those things which appear unto others contradictory and inconsistent one with another , so as that they are forced to offer violence unto the scripture and their own experience in the rejection of the one or other of them , are reconciled in their minds , and made mutually useful or helpful unto one another , in the whole course of their obedience . but these things must be farther spoken unto . such an harmony as that intended there is in the whole mystery of god. for it is the most curious effect and product of divine wisdom ; and it is no impeachment of the truth of it , that it is not discernable by humane reason . a full comprehension of it no creature can in this world arise unto . only in the contemplation of faith , we may arrive unto such an understanding admiration of it , as shall enable us to give glory unto god , and to make use of all the parts of it in practice as we have occasion . concerning it the holy man mentioned before cryed out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; o unsearchable contrivance and operation ! and so is it expressed by the apostle , as that which hath an unfathomable depth of wisdom in it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. o the depth of the riches both of the wisdom and knowledge of god ; how unsearchable are his ways and his judgments past finding out , rom. . , , , . see to the same purpose , eph. . , , . there is an harmony , a suitableness of one thing unto another in all the works of creation . yet we see that it is not perfectly nor absolutely discoverable unto the wisest and most diligent of men . how far are they from an agreement about the order and motions of the heavenly bodies , of the sympathies and qualities of sundry things here below , in the relation of causality and efficiency between one thing and another . the new discoveries made concerning any of them , do only evidence how far men are from a just and perfect comprehension of them . yet such an universal harmony there is in all the parts of nature and its operations , that nothing in its proper station and operation is destructively contradictory either to the whole , or any part of it , but every thing contributes unto the preservation and use of the universe . but although this harmony be not absolutely comprehensible by any , yet do all living creatures who follow the conduct or instinct of nature make use of it , and live upon it , and without it neither their being could be preserved , nor their operations continued . but in the mystery of god and his grace the harmony and suitableness of one thing unto another , with their tendency unto the same end , is incomparably more excellent and glorious then that which is seen in nature or the works of it . for whereas god made all things at first in wisdom , yet is the new creation of all things by jesus christ , ascribed peculiarly unto the riches , stores , and treasures of that infinite wisdom . neither can any discern it unless they are taught of god , for it is only spiritually discerned . but yet is it by the most despised . some seem to think that there is no great wisdom in it , and some that no great wisdom is required unto the comprehension of it ; few think it worth the while to spend half that time in prayer , in meditation , in the exercise of self denial , mortification and holy obedience , doing the will of christ that they may know of his word to the attaining of a due comprehension of the mystery of godliness , as some do of diligence , study , and trial of experiments , who design to excell in natural or mathematical sciences . wherefore there are three things evident herein . . that such an harmony there is in all the parts of the mystery of god , wherein all the blessed properties of the divine nature are glorified , our duty in all instances is directed and engaged , our salvation in the way of obedience secured , and christ as the end of all exalted . wherefore we are not only to consider and know the several parts of the doctrine of spiritual truth , but their relation also one unto another , their consistency one with another in practice , and their mutual furtherance of one another unto their common end. and a disorder in our apprehensions about any part of that , whose beauty and use ariseth from its harmony gives some confusion of mind with respect unto the whole . . that unto a comprehension of this harmony in a due measure , it is necessary that we be taught of god , without which we can never be wise in the knowledge of the mystery of his grace . and herein ought we to place the principal part of our diligence in our enquiries into the truths of the gospel . . all those who are taught of god to know his will , unless it be when their minds are disordered by prejudices , false opinions or temptations , have an experience in themselves and their own practical obedience , of the consistency of all parts of the mystery of gods grace and truth in christ among themselves , of their spiritual harmony and cogent tendency unto the same end. the introduction of the grace of christ into our relation unto god , makes no confusion or disorder in their minds , by the conflict of the principles of natural reason , with respect unto our first relation unto god , and those of grace with respect unto that whereunto we are renewed . from the want of a due comprehension of this divine harmony it is , that the minds of men are filled with imaginations of an inconsistency between the most important parts of the mystery of the gospel , from whence the confusions that are at this day in christian religion do proceed . thus the socinians can see no consistency between the grace or love of god , and the satisfaction of christ , but imagine if the one of them be admitted , the other must be excluded out of our religion . wherefore they principally oppose the latter under a pretence of asserting and vindicating the former . and where these things are expresly conjoined in the same proposition of faith ; as where it is said that we are justified freely by the grace of god , through the redemption that is in christ jesus ; whom god hath set forth to be a propitiation through faith in his blood , as rom. . , . they will offer violence unto common sense and reason , rather then not disturb that harmony which they cannot understand . for although it be plainly affirmed to be a redemption by his blood , as he is a propitiation , as his blood was a ransome or price of redemption , yet they will contend , there it is only metaphorical , a meer deliverance by power , like that of the israelites by moses . but these things are clearly stated in the gospel , and therefore not only consistent , but such as that the one cannot subsist without the other . nor is there any mention of any especial love or grace of god unto sinners , but with respect unto the satisfaction of christ as the means of the communication of all their effects unto them . see joh. . . rom. . , , . chap. . , , , . cor. . , , . ephes. . . &c. in like manner they can see no consistency between the satisfaction of christ , and the necessity of holiness or obedience in them that do believe . hence they continually clamour , that by our doctrine of the mediation of christ , we overthrow all obligations unto an holy life . and by their sophistical reasonings unto this purpose , they prevail with many to embrace their delusions , who have not a spiritual experience to confront their sophistry withall . but as the testimony of the scripture lyeth expresly against them , so those who truly believe , and have real experience of the influence of that truth into the life of god , and how impossible it is to yield any acceptable obedience herein without respect thereunto , are secured from their snares . these and the like imaginations arise from the unwillingness of men to admit of the introduction of the mystery of grace , into our relation unto god. for suppose us to stand before god on the old constitution of the covenant of creation , which alone natural reason likes and is comprehensive of , and we do acknowledge these things to be inconsistent . but the mystery of the wisdom and grace of god in christ , cannot stand without them both . so likewise gods efficacious grace in the conversion of sinners , and the exercise of the faculties of their minds in a way of duty are asserted as contradictory and inconsistent . and although they seem both to be positively and frequently declared in the scripture , yet say these men , their consistency being repugnant to their reason , let the scripture say what it will , yet is it to be said by us , that the scripture doth not assert one of them . and this is from the same cause ; men cannot in their wisdom see it possible that the mystery of gods grace should be introduced into our relation and obedience unto god. hence have many ages of the church , especially the last of them , been filled with endless disputes , in opposition to the grace of god , or to accommodate the conceptions of it , unto the interests of corrupted reason . but there is no instance more pregnant unto this purpose then that under our present consideration . free justification through the imputation of the righteousness of christ , is cried out against as inconsistent with a necessity of personal holiness and obedience ; and because the socinians insist principally on this pretence , it shall be fully and diligently considered apart , and that holiness which without it they and others deriving from them do pretend unto , shall be tried by the unerring rule . wherefore i desire it may be observed that in pleading for this doctrine , we do it as a principal part of the introduction of grace into our whole relation unto god. hence we grant ; . that it is unsuited , yea foolish , and as some speak childish , unto the principles of unenlightened and unsanctified reason , or understandings of men . and this we conceive to be the principal cause of all the oppositions that are made unto it , and all the depravations of it that the church is pestered withall . hence are the wits of men so fertile in sophistical cavils against it , so ready to load it with seeming absurdities , and i know not what unsuitableness unto their wonderous rational conceptions . and no objection can be made against it , be it never so trivial , but it is highly applauded by those who look on that introduction of the mystery of grace which is above their natural conceptions , as unintelligible folly . . that the necessary relation of these things one unto the other , namely of justification by the imputation of the righteousness of christ , and the necessity of our personal obedience , will not be clearly understood nor duely improved , but by and in the exercise of the wisdom of faith. this we grant also ; and let who will make what advantage they can of this concession . true faith hath that spiritual light in it or accompanying of it , as that it is able to receive it , and to conduct the soul unto obedience by it . wherefore reserving the particular consideration hereof unto its proper place , i say in general . . that this relation is evident unto that spiritual wisdom whereby we are enabled doctrinally and practically to comprehend the harmony of the mystery of god , and the consistency of all the parts of it one with another . . that it is made evident by the scripture , wherein both these things , justification through the imputation of the righteousness of christ , and the necessity of our personal obedience are plainly asserted and declared . and we defie that rule of the socinians , that seeing these things are inconsistent in their apprehension or unto their reason , therefore we must say that one of them is not taught in the scripture ; for whatever it may appear unto their reason , it doth not so to ours ; and we have at least as good reason to trust unto our own reason , as unto theirs . yet we absolutely acquiesce in neither , but in the authority of god in the scripture ; rejoycing only in this , that we can set our seal unto his revelations by our own experience . for . it is fully evident in the gracious conduct which the minds of them that believe are under , even that of the spirit of truth and grace , and the inclinations of that new principle of the divine life whereby they are acted . for although from the remainders of sin and darkness that are in them , temptations may arise unto a continuation in sin because grace hath abounded , yet are their minds so formed and framed by the doctrine of this grace , and the grace of this doctrine , that the abounding of grace herein , is the principal motive unto their abounding in holiness , as we shall see afterwards . and this we aver to be the spring of all those objections which the adversaries of this doctrine do continually endeavour to entangle it withall . as ( ) if the passive righteousness ( as it is commonly called ) that is his death and suffering be imputed unto us , there is no need nor can it be , that his active righteousness or the obedience of his life , should be imputed unto us ; and so on the contrary , for both together are inconsistent . ( ) that if all sin be pardoned , there is no need of the righteousness ; and so on the contrary , if the righteousness of christ be imputed unto us , there is no room for or need of the pardon of sin . ( ) if we believe the pardon of our sins , then are our sins pardoned before we believe , or we are bound to believe that which is not so . ( ) if the righteousness of christ be imputed unto us , then are we esteemed to have done and suffered , what indeed we never did nor suffered ; and it is true , that if we are esteemed our selves to have done it , imputation is overthrown . ( ) if christs righteousness be imputed unto us , then are we as righteous as was christ himself . ( ) if our sins were imputed unto christ , then was he thought to have sinned , and was a sinner subjectively . ( ) if good works be excluded from any interest in our justification before god , then are they of no use unto our salvation . ( ) that it is ridiculous to think , that where there is no sin , there is not all the righteousness that can be required . ( ) that righteousness imputed is only a putative or imaginary righteousness , &c. now although all these and the like objections however subtilly managed , ( as socinus boasts that he had used more then ordinary subtilty in this cause , in quo si subtilius aliquanto quanto opus esse videretur , quaedam a nobis disputata sunt ; de servat . par . . cap. . ) are capable of plain and clear solutions , and we shall avoid the examination of none of them ; yet at present i shall only say , that all the shades which they cast on the minds of men , do vanish and disappear before the light of express scripture testimonies , and the experience of them that do believe , where there is a due comprehension of the mystery of grace in any tolerable measure . seventhly , there are some common prejudices that are usually pleaded against the doctrine of the imputation of the righteousness of christ , which because they will not orderly fall under a particular consideration in our progress , may be briefly examined in these general previous considerations . . it is usually urged against it , that this imputation of the righteousness of christ is no where mentioned expresly in the scripture . this is the first objection of bellarmine against it . hactenus , saith he , nullum omnino locum invenire potuerunt ubi legeretur christi justitiam nobis imputari ad justitiam ; vel nos justos esse per christi justitiam nobis imputatam . de justificat . lib. . cap. . an objection doubtless unreasonably and immodestly urged by men of his perswasion ▪ for not only do they make profession of their whole faith , or their belief of all things in matters of religion , in terms and expressions no where used in the scripture , but believe many things also , as they say , with faith divine , not at all revealed or contained in the scripture , but drained by them out of the traditions of the church . i do not therefore understand how such persons can modestly manage this as an objection against any doctrine , that the terms wherein some do express it , are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found in the scripture , just in that order of one word after another as by them they are used . for this rule may be much enlarged , and yet be kept strait enough to exclude the principal concerns of their church out of the confines of christianity ; nor can i apprehend much more equity in others who reflect with severity on this expression of the imputation of the righteousness of christ as unscriptural , as if those who make use thereof were criminal in no small degree : when themselves immediately in the declaration of their own judgment , make use of such terms , distinctions and expressions , as are so far from being in the scripture , as that it is odds they had never been in the world , had they escaped aristotles mint , or that of the schools deriving from him . and thus although a sufficient answer hath frequently enough , if any thing can be so , been returned unto this objection in bellarmine , yet hath one of late amongst our selves made the translation of it into english , to be the substance of the first chapter of a book about justification ; though he needed not to have given such an early intimation unto whom he is beholding for the greatest part of his ensuing discourse , unless it be what is taken up in despightful reviling of other men . for take from him what is not his own on the one hand , and impertinent cavils at the words and expression of other men , with forged imputations on some of them , on the other , and his whole book will disappear . but yet although he affirms that none of the protestant writers who speak of the imputation of the righteousness of christ unto us , ( which were all of them without exception until of late ) have precisely kept to the form of wholesome words , but have rather swerved and varied from the language of the scripture , yet he will excuse them from open errour , if they intend no more thereby , but that we are made partakers of the benefits of the righteousness of christ. but if they intend that the righteousness of christ it self is imputed unto us , ( that is ▪ so as to be our righteousness before god whereon we are pardoned and accepted with him , or do receive the forgiveness of sins , and a right to the heavenly inheritance ) then are they guilty of that errour which makes us to be esteemed to do our selves what christ did ; and so on the other side , christ to have done what we do and did , chap. , . but these things are not so . for if we are esteemed to have done any thing in our own persons , it cannot be imputed unto us as done for us by another ; as it will appear when we shall treat of these things afterwards . but the great and holy persons intended , are as little concerned in the accusations or apologies of some writers , as those writers seem to be acquainted with that learning , wisdom , and judgment , wherein they did excell , and the characters whereof are so eminently conspicuous in all their writings . but the judgement of most protestants is not only candidly expressed , but approved of also by bellarmine himself in another place . non esset ( saith he ) absurdum si quis diceret nobis imputari christi justitiam & merita ; cum nobis donentur & applicentur ; ac si nos ipsi deo satisfecissemus . de justif. lib. . cap. . it were not absurd if any one should say that the righteousness and merits of christ are imputed unto us , when they are given and applied unto us , as if we our selves had satisfied god. and this he confirms with that saying of bernard and innocent , epist. . nam si unus pro omnibus mortuus est , ergo omnes mortui sunt , ut videlicet satisfactio unius omnibus imputetur , sicut omnium peccata unus ille portavit . and those who will acknowledge no more in this matter , but only a participation quovis modo , one way or other , of the benefits of the obedience and righteousness of christ , wherein we have the concurrence of the socinians also , might do well as i suppose , plainly to deny all imputation of his righteousness unto us in any sense as they do , seeing the benefits of his righteousness cannot be said to be imputed unto us , what way soever we are made partakers of them . for to say , that the righteousness of christ is imputed unto us with respect unto the benefits of it , when neither the righteousness it self is imputed unto us , nor can the benefits of it be imputed unto us , as we shall see afterwards , doth minister great occasion of much needless variance and contests . neither do i know any reason why men should seek countenance unto this doctrine under such an expression as themselves reflect upon as unscriptural , if they be contented that their minds and sense should be clearly understood and apprehended . for truth needs no subterfuges . the socinians do now principally make use of this objection . for finding the whole church of god in the use of sundry expressions , in the declaration of the most important truths of the gospel that are not literally contained in the scripture , they hoped from an advantage from thence in their opposition unto the things themselves . such are the terms of the trinity , the incarnation , satisfaction and merit of christ , as this also of the imputation of his righteousness . how little they have prevailed in the other instances hath been sufficiently manifested by them with whom they have had to do . but as unto that part of this objection which concerns the imputation of the righteousness of christ unto believers , those by whom it is asserted do say ; . that it is the thing alone intended which they plead for . if that be not contained in the scripture , if it be not plainly taught and confirmed therein , they will speedily relinquish it . but if they can prove that the doctrine which they intend in this expression , and which is thereby plainly declared unto the understandings of men , is a divine truth sufficiently witnessed unto in the scripture , then is this expression of it reductively scriptural , and the truth it self so expressed a divine verity . to deny this , is to take away all use of the interpretation of the scripture ; and to overthrow the ministry of the church . this therefore is to be alone enquired into . . they say , the same thing is taught and expressed in the scripture in phrases aequipollent . for it affirms that by the obedience of one ( that is christ ) many are made righteous , rom. . . and that we are made righteous by the imputation of righteousness unto us . blessed is the man unto whom god imputeth righteousness without works , chap. . . and if we are made righteous by the imputation of righteousness unto us , that obedience or righteousness whereby we are made righteous , is imputed unto us . and they will be content with this expression of this doctrine , that the obedience of christ whereby we are made righteous , is the righteousness that god imputeth unto us . wherefore this objection is of no force to disadvantage the truth pleaded for . . socinus objects in particular against this doctrine of justification by the imputation of the righteousness of christ , and of his satisfaction , that there is nothing said of it in the evangelists , nor in the report of the sermons of christ unto the people , no nor yet in those of his private discourses with his disciples . and he urgeth it vehemently and at large , against the whole of the expiation of sin by his death ; de servator . par . . cap. . and as it is easie , malis inventis pejora addere , this notion of his is not only made use of and pressed at large by one among our selves , but improved also by a dangerous comparison between the writings of the evangelists and the other writings of the new testament . for to enforce this argument , that the histories of the gospel wherein the sermons of christ are recorded , do make no mention of the imputation of the righteousness of christ , as in his judgement they do not , nor of his satisfaction , or merit or expiation of sin , or of redemption by his death , as they do not in the judgment of socinus , it is added by him , that for his part he is apt to admire our saviours sermons , who was the author of our religion , before the writings of the apostles , though inspired men . whereunto many dangerous insinuations and reflections on the writings of st. paul , contrary to the faith and sense of the church in all ages are subjoined . s. pag. , . but this boldness is not only unwarrantable but to be abhorred . what place of scripture , what ecclesiastical tradition , what single president of any one sober christian writer , what theological reason will countenance a man in making the comparison mentioned , and so determining thereon ? such juvenile boldness , such want of a due apprehension and understanding of the nature of divine inspirations , with the order and design of the writing of the new testament , which are the springs of this precipitate censure , ought to be reflected on . at present to remove this pretence out of our way , it may be observed . . that what the lord christ taught his disciples in his personal ministry on the earth , was suited unto that oeconomy of the church which was antecedent unto his death and resurrection . nothing did he with-hold from them , that was needful to their faith , obedience , and consolation in that state . many things he instructed them in out of the scripture , many new revelations he made unto them , and many times did he occasionally instruct and rectifie their judgements . howbeit he made no clear distinct revelation of those sacred mysteries unto them , which are peculiar unto the faith of the new testament , nor were to be distinctly apprehended before his death and resurrection . . what the lord christ revealed afterwards by his spirit unto the apostles , was no less immediately from himself , then was the truth which he spoke unto them with his own mouth in the days of his flesh . an apprehension to the contrary is destructive of christian religion . the epistles of the apostles are no less christs sermons , then that which he delivered on the mount. wherefore , . neither in the things themselves , nor in the way of their delivery or revelation , is there any advantage of the one sort of writings above the other . the things written in the epistles proceed from the same wisdom , the same grace , the same love , with the things which he spoke with his own mouth in the days of his flesh , and are of the same divine veracity , authority and efficacy . the revelation which he made by his spirit , is no less divine , and immediate from himself , then what he spoke unto his disciples on the earth , to distinguish between these things on any of these accounts , is intolerable folly . . the writings of the evangelists do not contain the whole of all the instructions which the lord christ gave unto his disciples personally on the earth . for he was seen of them after his resurrection forty days , and spoke with them of the things pertaining to the kingdom of god , act. . . and yet nothing hereof is recorded in their writings , but only some few occasional speeches . nor had he given before unto them a clear and distinct understanding of those things which were delivered concerning his death and resurrection in the old testament , as is plainly declared , luke . , , . for it was not necessary for them in that state wherein they were . wherefore , . as to the extent of divine revelations objectively , those which he granted by his spirit unto his apostles after his ascension , were beyond those which he personally taught them , so far as they are recorded in the writings of the evangelists . for he told them plainly not long before his death , that he had many things to say unto them which then they could not bear , joh. . . and for the knowledge of those things he refers them to the coming of the spirit to make revelation of them from himself , in the next words ; howbeit when he the spirit of truth is come , he will guide you into all truth ; for he shall not speak of himself , but whatsoever he shall hear that shall he speak , and he will shew you things to come ; he shall glorifie me , for he shall receive of mine and shew it unto you , ver . , . and on this account he had told them before , that it was expedient for them that he should go away , that the holy spirit might come unto them , whom he would send from the father , ver . . hereunto he referred the full and clear manifestation of the mysteries of the gospel . so false as well as dangerous and scandalous are those insinuations of socinus and his followers . secondly , the writings of the evangelists are full unto their proper ends and purposes . these were to record the genealogy , conception , birth , acts , miracles and teachings of our saviour , so far as to evince him to be the true only promised messias . so he testifieth who wrote the last of them . many other signs truly did jesus which are not written in this book ; but these are written that ye might believe that jesus is the christ the son of god , joh. . , . unto this end every thing is recorded by them that is needful unto the ingenerating and establishment of faith. upon this confirmation , all things declared in the old testament concerning him , all that was taught in types and sacrifices became the object of faith in that sense wherein they were interpreted in the accomplishment : and that in them this doctrine was before revealed , shall be proved afterwards . it is therefore no wonder if some things , and those of the highest importance , should be declared more fully in other writings of the new testament , then they are in those of the evangelists . thirdly , the pretence it self is wholly false . for there are as many pregnant testimonies given unto this truth in one alone of the evangelists , as in any other book of the new testament ; namely in the book of john. i shall refer to some of them which will be pleaded in their proper place , chap. . , , . chap. . , , , , , . chap. . . but we may pass this by , as one of those inventions concerning which socinus boasts in his epistle to michael vajoditus , that his writings were esteemed by many for the singularity of the things asserted in them . fourthly , the difference that hath been among protestant writers about this doctrine is pleaded in the prejudice of it . osiander in the entrance of the reformation fell into a vain imagination , that we were justified or made righteous with the essential righteousness of god , communicated unto us by jesus christ. and whereas he was opposed herein with some severity by the most learned persons of those days , to countenance himself in his singularity he pretended that there were twenty different opinions amongst the protestants themselves about the formal cause of our justification before god. this was quickly laid hold on by them of the roman church , and is urged as a prejudice against the whole doctrine , by bellarmine , vasquez , and others . but the vanity of this pretence of his hath been sufficiently discovered ; and bellarmine himself could fancy but four opinions among them , that seemed to be different from one another , reckoning that of osiander for one : de justificat . lib. . cap. . but whereas he knew that the imagination of osiander was exploded by them all , the other three that he mentions are indeed but distinct parts of the same entire doctrine . wherefore until of late it might be truly said , that the faith and doctrine of all protestants was in this article entirely the same . for however they differed in the way , manner , and methods of its declaration , and too many private men were addicted unto definitions and descriptions of their own , under pretence of logical accuracy in teaching , which gave an appearance of some contradiction among them , yet in this they generally agreed , that it is the righteousness of christ and not our own , on the account whereof we receive the pardon of sin , acceptance with god , are declared righteous by the gospel , and have a right and title unto the heavenly inheritance . hereon , i say they were generally agreed , first against the papists , and afterwards against the socinians ; and where this is granted , i will not contend with any man about his way of declaring the doctrine of it . and that i may add it by the way , we have herein the concurrence of the fathers of the primitive church . for although by justification following the etymology of the latine word , they understood the making us righteous with internal personal righteousness , at least some of them did so , as austin in particular , yet that we are pardoned and accepted with god on any other account , but that of the righteousness of christ , they believed not . and whereas , especially in their controversie with the pelagians after the rising of that heresie , they plead vehemently that we are made righteous by the grace of god , changing our hearts and natures , and creating in us a principle of spiritual life and holiness , and not by the endeavours of our own free will , or works performed in the strength thereof , their words and expressions have been abused contrary to their intention and design . for we wholly concur with them , and subscribe unto all that they dispute about the making of us personally righteous and holy , by the effectual grace of god , against all merit of works and operations of our own free will , ( our sanctification being every way as much of grace , as our justification properly so called ) and that in opposition unto the common doctrine of the roman church about the same matter ; only they call this our being made inherently and personally righteous by grace , sometimes by the name of justification which we do not . and this is laid hold on as an advantage by those of the roman church who do not concur with them in the way and manner whereby we are so made righteous . but whereas by our justification before god , we intend only that righteousness whereon our sins are pardoned , wherewith we are made righteous in his sight , or for which we are accepted as righteous before him , it will be hard to find any of them assigning of it unto any other causes then the protestants do . so it is fallen out , that what they design to prove , we entirely comply with them in ; but the way and manner whereby they prove it , is made use of by the papists unto another end , which they intended not . but as to the way and manner of the declaration of this doctrine among protestants themselves , there ever was some variety and difference in expressions . nor will it otherwise be whilst the abilities and capacities of men , whether in the conceiving of things of this nature , or in the expression of their conceptions are so various as they are . and it is acknowledged that these differences of late have had by some as much weight laid upon them , as the substance of the doctrine generally agreed in . hence some have composed entire books consisting almost of nothing , but impertinent cavils at other mens words and expressions . but these things proceed from the weakness of some men , and other vitious habits of their minds , and do not belong unto the cause it self . and such persons , as for me , shall write as they do , and fight on until they are weary . neither hath the multiplication of questions and the curious discussion of them in the handling of this doctrine , wherein nothing ought to be diligently insisted on , but what is directive of our practice , been of much use unto the truth it self , though it hath not been directly opposed in them . that which is of real difference among persons who agree in the substance of the doctrine may be reduced unto a very few heads . as ( ) there is something of this kind about the nature of faith whereby we are justified , with its proper object in justifying , and its use in justification . and an instance we have herein , not only of the weakness of our intellects in the apprehension of spiritual things , but also of the remainders of confusion and disorder in our minds , at least how true it is that we know only in part , and prophesie only in part , whilst we are in this life . for whereas this faith is an act of our minds , put forth in the way of duty to god , yet many by whom it is sincerely exercised , and that continually , are not agreed either in the nature or proper object of it . yet is there no doubt but that some of them who differ amongst themselves about these things , have delivered their minds free from the prepossession of prejudices and notions derived from other artificial reasonings imposed on them , and do really express their own conceptions as to the best and utmost of their experience . and notwithstanding this difference they do yet all of them please god in the exercise of faith as it is their duty , and have that respect unto its proper object , as secures both their justification and salvation . and if we cannot on this consideration bear with , and forbear one another in our different conceptions , and expressions of those conceptions about these things , it is a sign we have a great mind to be contentious , and that our confidences are built on very weak foundations . for my part i had much rather my lot should be found among them who do really believe with the heart unto righteousness , though they are not able to give a tolerable definition of faith unto others , then among them who can endlesly dispute about it with seeming accuracy and skill , but are negligent in the exercise of it as their own duty . wherefore some things shall be briefly spoken of in this matter , to declare my own apprehensions concerning the things mentioned , without the least design to contradict or oppose the conceptions of others . . there hath been a controversie more directly stated among some learned divines of the reformed churches , ( for the lutherans are unanimous on the one side ) about the righteousness of christ that is said to be imputed unto us . for some would have this to be only his suffering of death , and the satisfaction which he made for sin thereby , and others include therein the obedience of his life also . the occasion , original , and progress of this controversie , the persons by whom it hath been managed , with the writings wherein it is so , and the various ways that have been endeavoured for its reconciliation , are sufficiently known unto all , who have enquired into these things . neither shall i immix my self herein , in the way of controversie or in opposition unto others , though i shall freely declare my own judgement in it , so far as the consideration of the righteousness of christ under this distinction is inseparable from the substance of the truth it self which i plead for . . some difference there hath been also , whether the righteousness of christ imputed unto us , or the imputation of the righteousness of christ , may be said to be the formal cause of our justification before god , wherein there appears some variety of expression among learned men , who have handled this subject in the way of controversie with the papists . the true occasion of the differences about this expression hath been this and no other . those of the roman church do constantly assert , that the righteousness whereby we are righteous before god , is the formal cause of our justification . and this righteousness they say , is our own inherent personal righteousness , and not the righteousness of christ imputed unto us . wherefore they treat of this whole controversie , namely , what is the righteousness on the account whereof we are accepted with god , or justified under the name of the formal cause of justification , which is the subject of the second book of bellarmine concerning justification . in opposition unto them , some protestants contending that the righteousness wherewith we are esteemed righteous before god , and accepted with him , is the righteousness of christ imputed unto us , and not our own inherent , imperfect personal righteousness , they have done it under this enquiry , namely , what is the formal cause of our justification ; which some have said to be the imputation of the righteousness of christ , some the righteousness of christ imputed . but what they designed herein was not to resolve this controversie into a philosophical enquiry about the nature of a formal cause , but only to prove that , that truly belonged unto the righteousness of christ in our justification , which the papists ascribed unto our own , under that name . that there is an habitual infused habit of grace which is the formal cause of our personal inherent righteousness they grant . but they all deny that god pardons our sins , and justifies our persons with respect unto this righteousness as the formal cause thereof . nay they deny that in the justification of a sinner there either is , or can be any inherent formal cause of it . and what they mean by a formal cause in our justification is only that which gives the denomination unto the subject , as the imputation of the righteousness of christ doth to a person that he is justified . wherefore notwithstanding the differences that have been among some in the various expression of their conceptions , the substance of the doctrine of the reformed churches , is by them agreed upon and retained entire . for they all agree that god justifieth no sinner , absolveth him not from guilt , nor declareth him righteous , so as to have a title unto the heavenly inheritance , but with respect unto a true and perfect righteousness , as also that this righteousness is truly the righteousness of him that is so justified . that this righteousness becometh ours by gods free grace and donation , the way on our part whereby we come to be really and effectually interested therein , being faith alone . and that this is the perfect obedience or righteousness of christ imputed unto us ; in these things , as they shall be afterwards distinctly explained , is contained the whole of that truth , whose explanation and confirmation is the design of the ensuing discourse . and because those by whom this doctrine in the substance of it , is of late impugned , derive more from the socinians then the papists , and make a nearer approach unto their principles , i shall chiefly insist on the examination of those original authors , by whom their notions were first coined , and whose weapons they make use of in their defence . eighthly , to close these previous discourses , it is worthy our consideration what weight was laid on this doctrine of justification at the first reformation , and what influence it had into the whole work thereof . however the minds of men may be changed as unto sundry doctrines of faith among us , yet none can justly own the name of protestant , but he must highly value the first reformation . and they cannot well do otherwise , whose present even temporal advantages are resolved thereinto . however i intend none but such as own an especial presence and guidance of god with them who were eminently and successfully employed therein . such persons cannot but grant that their faith in this matter , and the concurrence of their thoughts about its importance , are worthy consideration . now it is known , that the doctrine of justification gave the first occasion to the whole work of reformation , and was the main hinge whereon it turned . this those mentioned declared to be articulus stantis aut cadentis ecclesiae , and that the vindication thereof alone , deserved all the pains that was taken in the whole endeavour of reformation . but things are now , and that by virtue of their doctrine herein , much changed in the world , though it be not so understood or acknowledged . in general no small benefit redounded unto the world by the reformation , even among them by whom it was not , nor is received , though many bluster with contrary pretensions . for all the evils which have accidentally ensued thereon , arising most of them from the corrupt passions and interests of them by whom it hath been opposed , are usually ascribed unto it ; and all the light , liberty , and benefit of the minds of men which it hath introduced , are ascribed unto other causes . but this may be signally observed with respect unto the doctrine of justification , with the causes and effects of its discovery and vindication . for the first reformers found their own , and the consciences of other men , so immersed in darkness , so pressed and harrassed with fears , terrours , and disquietments under the power of it , and so destitute of any steady guidance into the ways of peace with god , as that with all diligence ( like persons sensible that herein their spiritual and eternal interest was concerned ) they made their enquiries after the truth in this matter , which they knew must be the only means of their deliverance . all men in those days , were either kept in bondage under endless fears and anxieties of mind upon the convictions of sin , or sent for relief unto indulgences , priestly pardons , pennances , pilgrimages , works satisfactory of their own , and supererogatory of others , or kept under chains of darkness for purgatory unto the last day . now he is no way able to compare things past and present , who fees not how great an alteration is made in these things even in the papal church . for before the reformation , whereby the light of the gospel , especially in this doctrine of justification , was diffused among men , and shone even into their minds who never comprehended nor received it , the whole almost of religion among them was taken up with and confined unto these things . and to instigate men unto an abounding sedulity in the observation of them , their minds were stuffed with traditions and stories of visions , apparitions , frightful spirits , and other imaginations that poor mortals are apt to be amazed withall , and which their restless disquietments gave countenance unto . somnia , terrores magici , miracula , sagae nocturni lemures , portentaque thessala — were the principal objects of their creed , and matter of their religious conversation . that very church it self is comparatively at ease from these things unto what it was before the reformation ; though so much of them is still retained , as to blind the eyes of men from discerning the necessity as well as the truth of the evangelical doctrine of justification . it is fallen out herein not much otherwise then it did at the first entrance of christianity into the world . for there was an emanation of light and truth from the gospel which affected the minds of men , by whom yet the whole of it in its general design , was opposed and persecuted . for from thence the very vulgar sort of men became to have better apprehensions and notions of god and his properties , or the original and rule of the universe , then they had arrived unto in the midnight of their paganism . and a sort of learned speculative men there were , who by virtue of that light of truth which sprung from the gospel , and was now diffused into the minds of men , reformed and improved the old philosophy , discarding many of those falshoods and impertinencies wherewith it had been encumbred . but when this was done , they still maintained their cause on the old principles of the philosophers , and indeed their opposition unto the gospel was far more plausible and pleadable than it was before . for after they had discarded the gross conceptions of the common sort about the divine nature and rule , and had blended the light of truth which brake forth in christian religion with their own philosophical notions , they made a vigorous attempt for the reinforcement of heathenism against the main design of the gospel . and things have not as i said , fallen out much otherwise in the reformation . for as by the light of truth which therein brake forth , the consciences of even the vulgar sort are in some measure freed from those childish affrightments which they were before in bondage unto ; so those who are learned have been enabled to reduce the opinions and practices of their church , into a more defensible posture , and make their opposition unto the truths of the gospel more plausible than they formerly were . yea that doctrine which in the way of its teaching and practice among them , as also in its effects on the consciences of men , was so horrid as to drive innumerable persons from their communion in that and other things also , is now in the new representation of it , with the artificial covering provided for its former effects in practice , thought an argument meet to be pleaded for a return unto its entire communion . but to root out the superstitions mentioned out of the minds of men , to communicate unto them the knowledge of the righteousness of god which is revealed from faith to faith , and thereby to deliver them from their bondage , fears and distress , directing convinced sinners unto the only way of solid peace with god , did the first reformers labour so diligently in the declaration and vindication of the evangelical doctrine of justification ; and god was with them . and it is worth our consideration , whether we should on every cavil and sophism of men not so taught , not so employed , not so tryed , not so owned of god as they were , and in whose writings there are not appearing such characters of wisdom , sound judgment , and deep experience as in theirs , easily part with that doctrine of truth , wherein alone they found peace unto their own souls , and whereby they were instrumental to give liberty and peace with god unto the souls and consciences of others innumerable , accompanied with the visible effects of holiness of life , and fruitfulness in the works of righteousness , unto the praise of god by jesus christ. in my judgment luther spake the truth when he said ; amisso articulo justificationis , simul amissa est tota doctrina christiana . and i wish he had not been a true prophet , when he foretold that in the following ages the doctrine hereof would be again obscured ; the causes whereof i have elsewhere enquired into . some late writers indeed among the protestants have endeavoured to reduce the controversie about justification with the papists , unto an appearance of a far less real difference , then is usually judged to be in it . and a good work it is no doubt to pare off all unnecessary occasions of debate and differences in religion , provided we go not so near the quick , as to let out any of its vital spirits . the way taken herein is to proceed upon some concessions of the most sober among the papists , in their ascriptions unto grace and the merit of christ on the one side ; and the express judgment of the protestants variously delivered , of the necessity of good works to them that are justified . besides it appears that in different expressions which either party adhere unto , as it were by tradition , the same things are indeed intended . among them who have laboured in this kind ludovicus le blanc , for his perspicuity and plainness , his moderation and freedom from a contentious frame of spirit , is pene solus legi dignus . he is like the ghost of tiresias in this matter . but i must needs say that i have not seen the effect that might be desired of any such undertaking . for when each party comes unto the interpretation of their own concessions which is ex communi jure , to be allowed unto them , and which they will be sure to do in compliance with their judgment in the substance of the doctrine wherein the main stress of the difference lies , the distance and breach continue as wide as ever they were . nor is there the least ground towards peace obtained by any of our condescensions or compliances herein . for unless we can come up entirely unto the decrees and canons of the council of trent , wherein the doctrine of the old and new testament is anathematized , they will make no other use of any mens compliances , but only to encrease the clamour of differences among our selves . i mention nothing of this nature to hinder any man from granting whatever he can or please unto them , without the prejudice of the substance of truths professed in the protestant churches ; but only to intimate the uselessness of such concessions in order unto peace and agreement with them , whilst they have a procrustes bed to lay us upon ; and from whose size they will not recede . here and there one , ( not above three or four in all may be named within this hundred and thirty years ) in the roman communion , have owned our doctrine of justification for the substance of it . so did albertus pighius and the antidagma coloniense , as bellarmin acknowledges . and what he says of pighius is true , as we shall see afterwards ; the other i have not seen . cardinal contarenus in a treatise of justification , written before , and published about the beginning of the trent council , delivereth himself in the favour of it . but upon the observation of what he had done , some say he was shortly after poisoned , though i must confess i know not where they had the report . but do what we can for the sake of peace , as too much cannot be done for it , with the safety of truth ; it cannot be denied but that the doctrine of justification as it works effectually in the church of rome , is the foundation of many enormities among them both in judgment and practice . they do not continue i acknowledge , in that visible predominancy and rage as formerly ; nor are the generality of the people in so much slavish bondage unto them as they were . but the streams of them do still issue from this corrupt fountain , unto the dangerous infection of the souls of men . for missatical expiatory sacrifices for the living and the dead , the necessity of auricular confession with authoritative absolution , penances , pilgrimages , sacramentals , indulgences , commutations , works satisfactory and supererogatory , the merit and intercession of saints departed , with especial devotions and applications to this or that particular saint or angel , purgatory , yea on the matter the whole of monastick devotion , do depend thereon . they are all nothing but ways invented to pacifie the consciences of men , or divert them from attending to the charge which is given in against them by the law of god ; sorry supplies they are of a righteousness of their own , for them who know not how to submit themselves to the righteousness of god. and if the doctrine of free justification by the blood of christ were once again exploded , or corrupted and made unintelligible ; unto these things as absurd and foolish as now unto some they seem to be , or what is not one jot better , men must and will again betake themselves . for if once they are diverted from putting their trust in the righteousness of christ and grace of god alone , and do practically thereon follow after , take up with , or rest in that which is their own , the first impressions of a sense of sin which shall befall their consciences , will drive them from their present hold , to seek for shelter in any thing that tenders unto them the least appearance of relief . men may talk and dispute what they please whilst they are at peace in their own minds without a real sense either of sin or righteousness ; yea and scoff at them who are not under the power of the same security . but when they shall be awakened with other apprehensions of things then yet they are aware of , they will be put on new resolutions . and it is in vain to dispute with any about justification , who have not been duly convinced of a state of sin , and of its guilt ; for such men neither understand what they say , nor that whereof they dogmatize . we have therefore the same reasons that the first reformers had to be careful about the preservation of this doctrine of the gospel pure and entire ; though we may not expect the like success with them in our endeavours unto that end. for the minds of the generality of men are in another posture then they were , when they dealt with them . under the power of ignorance and superstition they were , but yet multitudes of them affected with a sense of the guilt of sin . with us for the most part things are quite otherwise . notional light , accompanied with a senselessness of sin , leads men unto a contempt of this doctrine , indeed of the whole mystery of the gospel . we have had experience of the fruits of the faith which we now plead for in this nation for many years , yea now for some ages . and it cannot well be denied but that those who have been most severely tenacious of the doctrine of justification by the imputation of the righteousness of christ , have been the most exemplary in an holy life ; i speak of former days . and if this doctrine be yet further corrupted , debased , or unlearned among us , we shall quickly fall into one of the extreams wherewith we are at present urged on either side . for although the reliefs provided in the church of rome , for the satisfaction of the consciences of men are at present by the most disliked , yea despised ; yet if they are once brought to a loss how to place their whole trust and confidence in the righteousness of christ and grace of god in him , they will not always live at such an uncertainty of mind , as the best of their own personal obedience will hang them on the briars of ; but betake themselves unto somewhat that tenders them certain peace and security , though at present it may seem foolish unto them . and i doubt not but that some out of a meer ignorance of the righteousness of god , which either they have not been taught , or had no mind to learn , have with some integrity in the exercise of their consciences , betaken themselves unto that pretended rest which the church of rome offers unto them . for being troubled about their sins , they think it better to betake themselves unto that great variety of means for the ease and discharge of their consciences which the roman church affords , then to abide where they are , without the least pretence of relief , as men will find in due time , there is no such thing to be found or obtained in themselves . they may go on for a time with good satisfaction unto their own minds ; but if once they are brought unto a loss through the conviction of sin , they must look beyond themselves for peace and satisfaction , or sit down without them to eternity . nor are the principles and ways which others take up withall in another extream upon the rejection of this doctrine , although more plausible , yet at all more really useful unto the souls of men , then those of the roman church which they reject as obsolete , and unsuited unto the genius of the present age. for they all of them arise from , or lead unto the want of a due sence of the nature and guilt of sin , as also of the holiness and righteousness of god with respect thereunto . and when such principles as these do once grow prevalent in the minds of men , they quickly grow careless , negligent , secure in sinning , and end for the most part in atheism , or a great indifferency as unto all religion , and all the duties thereof . chap. i. justifying faith , the causes , object , and nature of it , declared . the means of justification on our part is faith. that we are justified by faith is so frequently , and so expresly affirmed in the scripture , as that it cannot directly and in terms by any be denied . for whereas some begin , by an excess of partiality which controversial engagements and provocations do encline them unto , to affirm that our justification is more frequently ascribed unto other things , graces or duties , than unto faith , it is to be passed by in silence , and not contended about . but yet also the explanation which some others make of this general concession , that we are justified by faith , doth as fully overthrow what is affirmed therein , as if it were in terms rejected . and it would more advantage the understandings of men , if it were plainly refused upon its first proposal , than to be lead about in a maze of words , and distinctions unto its real exclusion ; as is done both by the romanists and socinians . at present we may take the proposition as granted , and only enquire into the true genuine sense and meaning of it . that which first occurs unto our consideration is faith ; and that which doth concern it may be reduced unto two heads ; ( ) its nature . ( ) its vse in our justification . of the nature of faith in general , of the especial nature of justifying faith , of its characteristical distinctions from that which is called faith , but is not justifying , so many discourses ( divers of them the effects of sound judgment and good experience ) are already extant , as it is altogether needless to engage at large into a farther discussion of them . however something must be spoken to declare in what sense we understand these things ; what is that faith which we ascribe our justification unto , and what is its vse therein . the distinctions that are usually made concerning faith , ( as it is a word of various significations ) i shall wholly pretermit ; not only as obvious and known , but as not belonging unto our present argument . that which we are concerned in is , that in the scripture there is mention made plainly of a twofold faith whereby men believe the gospel . for there is a faith whereby we are justified , which he who hath shall be assuredly saved , which purifieth the heart , and worketh by love. and there is a faith or believing which doth nothing of all this ; which who hath , and hath no more , is not justified , nor can be saved . wherefore every faith , whereby men are said to believe , is not justifying . thus it is said of simon the magician that he believed , act. . . when he was in the gall of bitterness and bond of iniquity , and therefore did not believe with that faith which purifieth the heart , act. . . and , that many believed on the name of jesus when they saw the miracles that he did , but jesus did not commit himself unto them because he knew what was in man , joh. . , . they did not believe on his name as those do , or with that kind of faith , who thereon receive power to become the sons of god , joh. . . and some when they hear the word receive it with joy , believing for a while , but have no root ; luke . . and faith without a root in the heart will not justifie any . for with the heart men believe unto righteousness , rom. . . so is it with them who shall cry , lord , lord , ( at the last day ) we have prophesied in thy name , whilst yet they were always workers of iniquity , math. . , . this faith is usually called historical faith. but this denomination is not taken from the object of it , as though it were only the history of the scripture , or the historical things contained in it . for it respects the whole truth of the word , yea of the promises of the gospel as well as other things . but it is so called from the nature of the assent wherein it doth consist . for it is such as we give unto historical things that are credibly testified unto us . and this faith hath divers differences or degrees , both in respect unto the grounds or reasons of it ; and also its effects . for as unto the first , all faith is an assent upon testimony ; and divine faith is an assent upon a divine testimony . according as this testimony is received , so are the differences or degrees of this faith. some apprehend it on humane motives only , and their credibility unto the judgment of reason ; and their assent is a meer natural act of their understanding , which is the lowest degree of this historical faith. some have their minds enabled unto it by spiritual illumination , making a discovery of the evidences of divine truth whereon it is to be believed ; the assent they give hereon is more firm and operative than that of the former sort . again , it hath its differences or degrees with respect unto its effects . with some it doth no way or very little , influence the will or the affections , or work any change in the lives of men . so is it with them that profess they believe the gospel , and yet live in all manner of sins . in this degree it is called by the apostle james a dead faith , and compared unto a dead carkass , without life or motion , and is an assent of the very same nature and kind with that which devils are compelled to give . and this faith abounds in the world. with others it hath an effectual work upon the affections , and that in many degrees also , represented in the several sorts of ground whereinto the seed of the word is cast , and produceth many effects in their lives . in the utmost improvement of it , both as to the evidence it proceeds from , and the effects it produceth , it is usually called temporary faith ; for it is neither permanent against all oppositions , nor will bring any unto eternal rest. the name is taken from that expression of our saviour , concerning him who believeth with this faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , math. . . this faith i grant to be true in its kind , and not meerly to be equivocally so called ; it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; it is so as unto the general nature of faith ; but of the same special nature with justifying faith it is not . justifying faith is not an higher , or the highest , degree of this faith , but is of another kind or nature . wherefore sundry things may be observed concerning this faith in the utmost improvement of it unto our present purpose . as , . this faith with all the effects of it , men may have and not be justified ; and if they have not a faith of another kind they cannot be justified . for justification is no where ascribed unto it , yea it is affirmed by the apostle james , that none can be justified by it . . it may produce great effects in the minds , affections , and lives of men , although not one of them that are peculiar unto justifying faith. yet such they may be , as that those in whom they are wrought may be , and ought in the judgment of charity to be looked on as true believers . . this is that faith which may be alone . we are justified by faith alone . but we are not justified by that faith which can be alone . alone , respects its influence into our justification , not its nature and existence . and we absolutely deny that we can be justified by that faith which can be alone , that is without a principle of spiritual life and universal obedience , operative in all the works of it , as duty doth require . these things i have observed , only to obviate that calumny and reproach which some endeavour to fix on the doctrine of justification by faith only , through the mediation of christ. for those who assert it must be solifidians , antinomians , and i know not what ; such as oppose or deny the necessity of universal obedience , or good works . most of them who manage it cannot but know in their own consciences that this charge is false . but this is the way of handling controversies with many . they can aver any thing that seems to advantage the cause they plead , to the great scandal of religion . if by solifidians they mean those who believe that faith alone is on our part , the means , instrument or condition ( of which afterwards ) of our justification , all the prophets and apostles were so , and were so taught to be by jesus christ , as shall be proved . if they mean , those who affirm that the faith whereby we are justified is alone , separate or separable , from a principle and the fruit of holy obedience , they must find them out themselves , we know nothing of them . for we allow no faith to be of the same kind or nature with that whereby we are justified , but what virtually and radically contains in it universal obedience , as the effect is in the cause , the fruit in the root , and which acts it self in all particular duties , according as by rule and circumstances they are made so to be . yea we allow no faith to be justifying , or to be of the same kind with it , which is not its self and in its own nature a spiritually vital principle of obedience and good works . and if this be not sufficient to prevail with some not to seek for advantages by such shameful calumnies , yet is it so with others , to free their minds from any concernment in them . for the especial nature of justifying faith which we enquire into , the things whereby it is evidenced may be reduced unto these four heads . ( ) the causes of it on the part of god. ( ) what is in us previously required unto it . ( ) the proper object of it . ( ) it s proper peculiar acts and effects . which shall be spoken unto so far as is necessary unto our present design . . the doctrine of the causes of faith as unto its first original in the divine will , and the way of its communication unto us , is so large , and so immixed with that of the way and manner of the operation of efficacious grace in conversion ( which i have handled elsewhere ) as that i shall not here insist upon it . for as it cannot in a few words be spoken unto according unto its weight and worth , so to engage into a full handling of it , would too much divert us from our present argument . this i shall only say , that from thence it may be uncontroulably evidenced , that the faith whereby we are justified , is of an especial kind or nature , wherein no other faith which justification is not inseparable from , doth partake with it . . wherefore our first enquiry is concerning what was proposed in the second place , namely , what is an our part in a way of duty previously required thereunto ; or what is necessary to be found in us antecedaneously unto our believing unto the justification of life . and i say there is supposed in them in whom this faith is wrought , on whom it is bestowed , and whose duty it is to believe therewith ; the work of the law in the conviction of sin , or conviction of sin is a necessary antecedent unto justifying faith. many have disputed what belongs hereunto , and what effects it produceth in the mind , that dispose the soul unto the receiving of the promise of the gospel . but whereas there are different apprehensions about these effects or concomitants of conviction , ( in compunction , humiliation , self-judging , with sorrow for sin committed , and the like ) as also about the degrees of them , as ordinarily pre-required unto faith and conversion unto god ; i shall speak very briefly unto them , so far as they are inseparable from the conviction asserted . and i shall first consider this conviction it self with what is essential thereunto , and then the effects of it in conjunction with that temporary faith before spoken of . i shall do so , not as unto their nature , the knowledge whereof i take for granted , but only as they have respect unto our justification . as to the first i say , the work of conviction in general , whereby the soul of man hath a practical understanding of the nature of sin , its guilt and the punishment due unto it , and is made sensible of his own interest therein , both with respect unto sin original and actual , with his own utter disability to deliver himself out of the state and condition , wherein on the account of these things he findeth himself to be , is that which we affirm to be antecedaneously necessary unto justifying faith ; that is in the adult , and of whose justification the word is the external means and instrument . a convinced sinner is only subjectum capax justificationis ; not that every one that is convinced is or must necessarily be justified . there is not any such disposition or preparation of the subject by this conviction , its effects and consequents , as that the form of justification , as the papists speak , or justifying grace must necessarily ensue or be introduced thereon . nor is there any such preparation in it , as that by virtue of any divine compact or promise , a person so convinced , shall be pardoned and justified . but as a man may believe with any kind of faith that is not justifying , such as that before mentioned , without this conviction ; so it is ordinarily previous , and necessary so to be , unto that faith which is unto the justification of life . the motive is not unto it , that thereon a man shall be assuredly justified ; but that without it he cannot be so . this i say is required in the person to be justified in order of nature antecedaneously unto that faith whereby we are justified , which we shall prove with the ensuing arguments . for ( ) without the due consideration and supposition of it . the true nature of faith can never be understood . for as we have shewed before , justification is gods way of the deliverance of the convinced sinner , or one whose mouth is stopped , and who is guilty before god , obnoxious to the law , and shut up under sin. a sense therefore of this estate and all that belongs unto it , is required unto believing . hence le blanc who hath searched with some diligence into these things , commends the definition of faith given by mestrezat ; that it is the flight of a penitent sinner unto the mercy of god in christ. and there is indeed more sense and truth in it , than in twenty other that seem more accurate . but without a supposition of the conviction mentioned , there is no understanding of this definition of faith. for it is that alone which puts the soul upon a flight unto the mercy of god in christ , to be saved from the wrath to come , heb. . . fled for refuge . ly . the order , relation , and use of the law and the gospel do uncontroulably evince the necessity of this conviction previous unto believing . for that which any man hath first to deal withall , with respect unto his eternal condition , both naturally and by gods institution is the law. this is first presented unto the soul , with its terms of righteousness and life , and with its curse in case of failure . without this the gospel cannot be understood , nor the grace of it duely valued . for it is the revelation of gods way for the relieving the souls of men from the sentence and curse of the law , rom. . . that was the nature , that was the use and end of the first promise , and of the whole work of gods grace revealed in all the ensuing promises , or in the whole gospel . wherefore the faith which we treat of being evangelical , that which in its especial nature and use , not the law but the gospel requireth , that which hath the gospel for its principle , rule , and object , it is not required of us , cannot be acted by us , but on a supposition of the work and effect of the law in the conviction of sin , by giving the knowledge of it , a sense of its guilt , and the state of the sinner on the account thereof . and that faith which hath not respect hereunto , we absolutely deny to be that faith whereby we are justified , gal. . , , . rom. . . ly . this our saviour himself directly teacheth in the gospel . for he calls unto him only those who are weary and heavy laden , affirms that the whole have no need of the physician but the sick ; and that he came not to call the righteous but sinners to repentance . in all which he intends not those who were really sinners , as all men are , for he makes a difference between them , offering the gospel unto some and not unto others , but such as were convinced of sin , burdened with it , and sought after deliverance . so those unto whom the apostle peter proposed the promise of the gospel with the pardon of sin thereby as the object of gospel faith , were pricked to the heart upon the conviction of their sin , and cried what shall we do ; act. . , , . such also was the state of the jaylor unto whom the apostle paul proposed salvation by christ , as what he was to believe for his deliverance , act. . , . ly . the state of adam and gods dealing with him therein , is the best representation of the order and method of these things . as he was after the fall , so are we by nature in the very same state and condition . really he was utterly lost by sin , and convinced he was both of the nature of his sin , and of the effects of it in that act of god by the law on his mind , which is called the the opening of his eyes . for it was nothing but the communication unto his mind by his conscience of a sense of the nature , guilt , effects , and consequents of sin , which the law could then teach him , and could not do so before . this fills him with shame and fear ; against the former whereof he provided by figg-leaves , and against the latter by hiding himself among the trees of the garden . nor , however they may please themselves with them , are any of the contrivances of men , for freedom and safety from sin , either wiser or more likely to have success . in this condition , god by an immediate inquisition into the matter of fact , sharpeneth this conviction by the addition of his own testimony unto its truth , and casteth him actually under the curse of the law , in a juridical denunciation of it . in this lost , forlorn , hopeless condition god proposeth the promise of redemption by christ unto him . and this was the object of that faith whereby he was to be justified . although these things are not thus eminently and distinctly transacted in the minds and consciences of all who are called unto believing by the gospel , yet for the substance of them , and as to the previousness of the conviction of sin unto faith , they are found in all that sincerely believe . these things are known , and for the substance of them generally agreed unto . but yet are they such as being duely considered will discover the vanity and mistakes of many definitions of faith that are obtruded on us . for any definition or description of it which hath not express , or at least virtual respect hereunto , is but a deceit , and no way answers the experience of them that truly believe . and such are all those who place it meerly in an assent unto divine revelation , of what nature soever that assent be , and whatever effects are ascribed unto it . for such an assent there may be without any respect unto this work of the law. neither do i , to speak plainly , at all value the most accurate disputations of any about the nature and act of justifying faith , who never had in themselves an experience of the work of the law in conviction and condemnation for sin , with the effects of it upon their consciences ; or do omit the due consideration of their own experience , wherein what they truly believe is better stated than in all their disputations . that faith whereby we are justified is in general the acting of the soul towards god , as revealing himself in the gospel for deliverance out of this state and condition , or from under the curse of the law applied unto the conscience , according to his mind , and by the ways that he hath appointed . i give not this as any definition of faith , but only express , what hath a necessary influence into it , whence the nature of it may be discerned . . the effects of this conviction with their respect unto our justification real or pretended may also be briefly considered . and whereas this conviction is a meer work of the law , it is not with respect unto these effects to be considered alone , but in conjunction with , and under the conduct of that temporary faith of the gospel before described . and these two , temporary faith and legal conviction are the principles of all works or duties in religion antecedenr unto justification , and which therefore we must deny to have in them any causality thereof . but it is granted that many acts and duties both internal and external , will ensue on real convictions . those that are internal may be reduced unto three heads . ( ) displicency and sorrow that we have sinned . it is impossible that any one should be really convinced of sin in the way before declared , but that a dislike of sin , and of himself that he hath sinned , shame of it , and sorrow for it , will ensue thereon . and it is a sufficient evidence that he is not really convinced of sin , whatever he profess , or whatever confession he make , whose mind is not so affected , jer. . . ( ) fear of punishment due to sin . for conviction respects not only the instructive and preceptive part of the law , whereby the being and nature of sin are discovered , but the sentence and curse of it also whereby it is judged and condemned , gen. . , . wherefore , where fear of the punishment threatned doth not ensue , no person is really convinced of sin ; nor hath the law had its proper work towards him , as it is previous unto the administration of the gospel . and whereas by faith we fly from the wrath to come , where there is not a sense and apprehension of that wrath as due unto us , there is no ground or reason for our believing . ( ) a desire of deliverance from that state wherein a convinced sinner finds himself upon his conviction , is unavoidable unto him . and it s naturally the first thing that conviction works in the minds of men , and that in various degrees of care , fear , solicitude and restlessness , which from experience and the conduct of scripture light , have been explained by many , unto the great benefit of the church , and sufficiently derided by others . ( ) these internal acts of the mind will also produce sundry external duties which may be referred unto two heads . ( ) abstinence from known sin unto the utmost of mens power . for they who begin to find that it is an evil thing and a bitter that they have sinned against god , cannot but endeavour a future abstinence from it . and as this hath respect unto all the former internal acts , as causes of it , so it is a peculiar exurgency of the last of them or a desire of deliverance from the state wherein such persons are . for this they suppose to be the best expedient for it , or at least that without which it will not be , and herein usually do their spirits act by promises and vows , with renewed sorrow on surprisals into sin , which will befall them in that condition . ( ) the duties of religious worship in prayer and hearing of the word , with diligence in the use of the ordinances of the church , will ensue hereon . for without these they know that no deliverance is to be obtained . reformation of life and conversation in various degrees doth partly consist in these things , and partly follow upon them . and these things are always so , where the convictions of men are real and abiding . but yet it must be said , that they are neither severally nor joyntly , though in the highest degree , either necessary dispositions , preparations , previous congruities in a way of merit , nor conditions of our justification . for , . they are not conditions of justification . for where one thing is the condition of another , that other thing must follow the fulfilling of that condition . otherwise the condition of it , it is not . but they may be all found where justification doth not ensue . wherefore there is no covenant , promise , or constitution of god , making them to be such conditions of justification , though in their own nature they may be subservient unto what is required of us with respect thereunto . but a certain infallible connexion with it by virtue of any promise or covenant of god ( as it is with faith ) they have not . and other condition , but what is constituted and made to be so by divine compact or promise , is not to be allowed . for otherwise conditions might be endlesly multiplied , and all things natural as well as moral made to be so . so the meat we eat may be a condition of justification . faith and justification are inseparable , but so are not justification and the things we now insist upon , as experience doth evince . . justification may be where the outward acts and duties mentioned , proceeding from convictions under the conduct of temporary faith are not . for adam was justified without them , so also were the converts in the acts , chap. . for what is reported concerning them is all of it essentially included in conviction ; ver . . and so likewise was it with the jaylor ; acts . , . and as unto many of them , it is so with most that do believe . therefore they are not conditions . for a condition suspends the event of that whereof it is a condition . . they are not formal dispositions unto justification , because it consisteth not in the introduction of any new form or inherent quality in the soul , as hath been in part already declared , and shall yet afterwards be more fully evinced . nor ( ) are they moral preparations for it ; for being antecedent unto faith evangelical , no man can have any design in them , but only to seek for righteousness by the works of the law , which is no preparation unto justification . all discoveries of the righteousness of god , with the souls adherence unto it , belong to faith alone . there is indeed a repentance which accompanieth faith , and is included in the nature of it , at least radically . this is required unto our justification . but that legal repentance which precedes gospel faith and is without it , is neither a disposition , preparation , nor condition of our justification . in brief ; the order of these things may be observed in the dealing of god with adam , as was before intimated . and there are three degrees in it . ( ) the opening of the eyes of the sinner , to see the filth and guilt of sin in the sentence and curse of the law applied unto his conscience ; rom. . , . this effects in the mind of the sinner the things before mentioned , and puts him upon all the duties that spring from them . for persons on their first convictions ordinarily judge no more but that their state being evil and dangerous , it is their duty to better it , and that they can or shall do so accordingly , if they apply themselves , thereunto . but all these things as to a protection or deliverance from the sentence of the law , are no better then figg-leaves and hiding . ( ) ordinarily god by his providence ▪ or in the dispensation of the word , gives life and power unto this work of the law in a peculiar manner ; in answer unto the charge which he gave unto adam after his attempt to hide himself . hereby the mouth of the sinner is stopped , and he becomes , as throughly sensible of his guilt before god , so satisfied that there is no relief or deliverance to be expected from any of those ways of sorrow or duty that he hath put himself upon . ( ) in this condition it is a meer act of soveraign grace , without any respect unto these things foregoing , to call the sinner unto believing , or faith in the promise unto the justification of life . this is gods order ; yet so as that what precedeth his call unto faith , hath no causality thereof . . the next thing to be enquired into is the proper object of justifying faith , or of true faith , in its office , work , and duty , with respect unto our justification . and herein we must first consider what we cannot so well close withall . for besides other differences that seem to be about it , which indeed are but different explanations of the same thing for the substance , there are two opinions which are looked on as extreams , the one in an excess and the other in defect . the first is that of the roman church , and those who comply with them therein . and this is , that the object of justifying faith as such , is all divine verity , all divine revelation , whether written in the scripture , or delivered by tradition represented unto us by the authority of the church . in the latter part of this description we are not at present concerned . that the whole scripture and all the parts of it , and all the truths of what sort soever they be that are contained in it , are equally the object of faith in the discharge of its office in our justification , is that which they maintain . hence as to the nature of it they cannot allow it to consist in any thing but an assent of the mind . for supposing the whole scripture , and all contained in it , laws , precepts , promises , threatnings , stories , prophesies and the like , to be the object of it , and these not as containing in them things good or evil unto us , but under this formal consideration as divinely revealed , they cannot assign or allow any other act of the mind to be required hereunto but assent only . and so confident are they herein , namely , that faith is no more then an assent unto divine revelation , as that bellarmin in opposition unto calvin , who placed knowledge in the description of justifying faith , affirms that it is better defined by ignorance than by knowledge . this description of justifying faith and its object , hath been so discussed , and on such evident grounds of scripture and reason rejected by protestant writers of all sorts , as that it is needless to insist much upon it again . some things i shall observe in relation unto it , whereby we may discover what is of truth in what they assert , and wherein it falls short thereof . neither shall i respect only them of the roman church , who require no more to faith or believing , but only a bare assent of the mind unto divine revelations , but them also who place it wholly in such a firm assent as produceth obedience unto all divine commands . for as it doth both these , as both these are included in it , so unto the especial nature of it more is required . it is as justifying neither a meer assent nor any such firm degree of it , as should produce such effects . . all faith whatever is an act of that power of our souls in general , whereby we are able firmly to assent unto the truth upon testimony , in things not evident unto us by sense or reason . it is the evidence of things not seen . and all divine faith is in general an assent unto the truth that is proposed unto us upon divine testimony . and hereby as it is commonly agreed , it is distinguished from opinion and moral certainty on the one hand , and science or demonstration on the other . . wherefore in justifying faith , there is an assent unto all divine revelation upon the testimony of god the revealer . by no other act of our mind , wherein this is not included or supposed , can we be justified ; not because it is not justifying , but because it is not faith. this assent i say is included in justifying faith. and therefore we find it often spoken of in the scripture ( the instances whereof are gathered up by bellarmin and others ) with respect unto other things , and not restrained unto the especial promise of grace in christ , which is that which they oppose . but besides , that in most places of that kind , the proper object of faith as justifying is included and referred ultimately unto , though diversly expressed by some of its causes or concomitant adjuncts , it is granted that we believe all divine truth , with that very faith whereby we are justified , so as that other things may well be ascribed unto it . . on these concessions we yet say two things . ( ) that the whole nature of justifying faith doth not consist meerly in an assent of the mind , be it never so firm and stedfast , nor whatever effects of obedience it may produce . ( ) that in its duty and office in justification , whence it hath that especial denomination , which alone we are in the explanation of , it doth not equally respect all divine revelation as such , but hath a peculiar object proposed unto it in the scripture . and whereas both these will be immediately evinced in our description of the proper object and nature of faith , i shall at present oppose some few things unto this description of them , sufficient to manifest how aliene it is from the truth . . this assent is an act of the understanding only . an act of the mind with respect unto truth evidenced unto it , be it of what nature it will. so we believe the worst of things and the most grievous unto us , as well as the best and the most useful . but believing is an act of the heart , which in the scripture comprizeth all the faculties of the soul , as one entire principle of moral and spiritual duties . with the heart man believeth unto righteousness , rom. . . and it is frequently described by an act of the will , though it be not so alone , but without an act of the will no man can believe as he ought . see joh. . . joh. . . chap. . . we come to christ in an act of the will ; and let whosoever will , come . and to be willing is taken for to believe , psal. . . and unbelief is disobedience , heb. . , . . all divine truth is equally the object of this assent . it respects not the especial nature or use of any one truth , be it of what kind it will , more than another ; nor can it do so , since it regards only divine revelation . hence that judas was the traytor must have as great an influence into our justification , as that christ died for our sins . but how contrary this is unto the scripture , the analogy of faith , and the experience of all that believe , needs neither declaration nor confirmation . . this assent unto all divine revelation may be true and sincere , where there hath been no previous work of the law , nor any conviction of sin . no such thing is required thereunto , nor are they found in many who yet do so assent unto the truth . but , as we have shewed , this is necessary unto evangelical justifying faith ; and to suppose the contrary is to overthrow the order and use of the law and gospel , with their mutual relation unto one another in subserviency unto the design of god in the salvation of sinners . . it is not a way of seeking relief unto a convinced sinner , whose , mouth is stopped , in that he is become guilty before god. such alone are capable subjects of justification , and do or can seek after it in a due manner . a meer assent unto divine revelation is not peculiarly suited to give such persons relief . for it is that which brings them into that condition from whence they are to be relieved . for the knowledge of sin is by the law. but faith is a peculiar acting of the soul for deliverance . . it is no more then what the devils themselves may have , and have , as the apostle james affirms . for that instance of their believing one god , proves that they believe also whatever this one god who is the first essential truth doth reveal , to be true . and it may consist with all manner of wickedness , and without any obedience ; and so make god a liar , joh. . . and it is no wonder if men deny us to be justified by faith , who know no other faith but this . . it no way answers the descriptions that are given of justifying faith in the scripture . particularly it is by faith as it is justifying that we are said to receive christ ; joh. . . col. . . to receive the promise , the word , the grace of god , the attonement , jam. . . joh. . . act. . . chap. . . rom. . . heb. . . to cleave unto god , deut. . . act. . . and so in the old testament it is generally expressed by trust and hope . now none of these things are contained in a meer assent unto the truth ; but they require other actings of the soul than what are peculiar unto the understanding only . . it answers not the experience of them that truly believe . this all our enquiries and arguments in this matter must have respect unto . for the sum of what we aim at , is only to discover what they do , who really believe unto the justification of life . it is not what notions men may have hereof , nor how they express their conceptions , how defensible they are against objections by accuracy of expressions and subtile distinctions ; but only what we our selves do , if we truly believe , that we enquire after . and although our differences about it , do argue the great imperfection of that state wherein we are , so as that those who truly believe cannot agree what they do in their so doing , which should give us a mutual tenderness and forbearance towards each other ; yet if men would attend unto their own experience in the application of their souls unto god , for the pardon of sin and righteousness to life , more than unto the notions which on various occasions their minds are influenced by or prepossessed withall , many differences and unnecessary disputations about the nature of justifying faith would be prevented or prescinded . i deny therefore that this general assent unto the truth , how firm soever it be , or what effects in the way of duty or obedience soever it may produce , doth answer the experience of any one true believer , as containing the entire actings of his soul towards god for pardon of sin and justification . . that faith alone is justifying which hath justification actually accompanying of it . for thence alone it hath that denomination . to suppose a man to have justifying faith , and not to be justified is to suppose a contradiction . nor do we enquire after the nature of any other faith but that whereby a believer is actually justified . but it is not so with all them in whom this assent is found ; nor will those that plead for it , allow that upon it alone any are immediately justified . wherefore it is sufficiently evident that there is somewhat more required unto justifying faith than a real assent unto all divine revelations , although we do give that assent by the faith whereby we are justified . but on the other side , it is supposed that by some the object of justifying faith is so much restrained , and the nature of it thereby determined unto such a peculiar acting of the mind , as compriseth not the whole of what is in the scripture ascribed unto it . so some have said , that it is the pardon of our sins in particular that is the object of justifying faith ; faith therefore they make to be a full perswasion of the forgiveness of our sins through the mediation of christ ; or that what christ did and suffered as our mediator , he did it for us in particular . and a particular application of especial mercy unto our own souls and consciences is hereby made the essence of faith. or to believe that our own sins are forgiven , seems hereby to be the first and most proper act of justifying faith. hence it would follow , that whosoever doth not believe , or hath not a firm perswasion of the forgiveness of his own sins in particular , hath no saving faith , is no true believer ; which is by no means to be admitted . and if any have been or are of this opinion , i fear that they were in the asserting of it , neglective of their own experience ; or it may be rather , that they knew not how in their experience , all the other actings of faith wherein its essence doth consist , were included in this perswasion , which in an especial manner they aimed at ; whereof we shall speak afterwards . and there is no doubt unto me but that this which they propose , faith is suited unto , aimeth at , and doth ordinarily effect in true believers , who improve it , and grow in its exercise in a due manner . many great divines at the first reformation , did ( as the lutherans generally yet do ) thus make the mercy of god in christ , and thereby the forgiveness of our own sins , to be the proper object of justifying faith , as such ; whose essence therefore they placed in a fiducial trust in the grace of god by christ declared in the promises , with a certain unwavering application of them unto our selves . and i say with some confidence , that those who endeavour not to attain hereunto , either understand not the nature of believing , or are very neglective both of the grace of god , and of their own peace . that which enclined those great and holy persons so to express themselves in this matter , and to place the essence of faith in the highest acting of it , ( wherein yet they always included and supposed its other acts ) was the state of the consciences of men with whom they had to do . their contest in this article with the roman church , was about the way and means whereby the consciences of convinced troubled sinners might come to rest and peace with god. for at that time they were no otherwise instructed , but that these things were to be obtained , not only by works of righteousness which men did themselves in obedience unto the commands of god , but also by the strict observance of many inventions of what they called the church ; with an ascription of a strange efficacy to the same ends , unto missatical sacrifices , sacramentals , absolutions , pennances , pilgrimages , and other the like superstitions . hereby they observed that the consciences of men were kept in perpetual disquietments , perplexities , fears and bondage , exclusive of that rest , assurance , and peace with god through the blood of christ , which the gospel proclaims and tenders . and when the leaders of the people in that church had observed this , that indeed the ways and means which they proposed and presented , would never bring the souls of men to rest , nor give them the least assurance of the pardon of sins , they made it a part of their doctrine , that the belief of the pardon of our own sins , and assurance of the love of god in christ , were false and pernicious . for what should they else do , when they knew well enough , that in their way , and by their propositions they were not to be attained ? hence the principal controversie in this matter which the reformed divines had with those of the church of rome was this , whether there be according unto , and by the gospel , a state of rest and assured peace with god to be attained in this life . and having all advantages imaginable for the proof hereof , from the very nature , use , and end of the gospel , from the grace , love , and design of god in christ , from the efficacy of his mediation in his oblation and intercession , they assigned these things to be the especial object of justifying faith , and that faith it self to be a fiduciary trust in the especial grace and mercy of god , through the blood of christ , as proposed in the promises of the gospel . that is , they directed the souls of men to seek for peace with god , the pardon of sin , and a right unto the heavenly inheritance , by placing their sole trust and confidence in the mercy of god by christ alone . but yet withall i never read any of them , ( i know not what others have done ) who affirmed that every true and sincere believer always had a full assurance of the especial love of god in christ , or of the pardon of his own sins ; though they plead that this the scripture requires of them in a way of duty , and that this they ought to aim at the attainment of . and these things i shall leave as i find them , unto the use of the church . for i shall not contend with any about the way and manner of expressing the truth , where the substance of it is retained . that which in these things is aimed at , is the advancement and glory of the grace of god in christ , with the conduct of the souls of men unto rest and peace with him . where this is attained or aimed at , and that in the way of truth for the substance of it , variety of apprehensions and expressions concerning the same things , may tend unto the useful exercise of the faith and edification of the church . wherefore neither opposing nor rejecting what hath been delivered by others as their judgments herein , i shall propose my own thoughts concerning it ; not without some hopes that they may tend to communicate light in the knowledge of the thing it self enquired into , and the reconciliation of some differences about it amongst learned and holy men . i say therefore , that the lord jesus christ himself , as the ordinance of god in his work of mediation for the recovery and salvation of lost sinners , and as unto that end proposed in the promise of the gospel , is the adequate proper object of justifying faith , or of saving faith in its work and duty with respect unto our justification . the reason why i thus state the object of justifying faith , is because it compleatly answers all that is ascribed unto it in the scripture , and all that the nature of it doth require . what belongs unto it as faith in general is here supposed ; and what is peculiar unto it as justifying is fully expressed . and a few things will serve for the explication of the thesis which shall afterwards be confirmed . . the lord jesus christ himself is asserted to be the proper object of justifying faith. for so it is required in all those testimonies of scripture where that faith is declared to be our believing in him , on his name , our receiving of him , or looking unto him , whereunto the promise of justification and eternal life is annexed ; whereof afterwards . see joh. . . chap. . , . chap. . , . chap. . . chap. . . act. . . act. . , . act. . . act. . . &c. . he is not proposed as the object of our faith unto the justification of life absolutely , but as the ordinance of god even the father unto that end , who therefore also is the immediate object of faith as justifying ; in what respects we shall declare immediately . so justification is frequently ascribed unto faith as peculiarly acted on him , joh. . . he that believeth on him that sent me , hath everlasting life , and shall not come into judgment , but is passed from death into life . and herein is comprized that grace , love and favour of god , which is the principal moving cause of our justification , rom. . , . add hereunto joh. . . and the object of faith is compleat . this is the work of god , that ye believe on him whom he hath sent . god the father as sending , and the son as sent , that is , jesus christ in the work of his mediation , as the ordinance of god for the recovery and salvation of lost sinners , is the object of our faith. see pet. . . . that he may be the object of our faith whose general nature consisteth in assent , and which is the foundation of all its other acts , he is proposed in the promises of the gospel , which i therefore place as concurring unto its compleat object . yet do i not herein consider the promises meerly as peculiar divine revelations , in which sense they belong unto the formal object of faith ; but as they contain , propose , and exhibit christ as the ordinance of god and the benefits of his mediation unto them that do believe . there is an especial assent unto the promises of the gospel , wherein some place the nature and essence of justifying faith , or of faith in its work and duty with respect unto our justification . and so they make the promises of the gospel to be the proper object of it . and it cannot be , but that in the actings of justifying faith there is a peculiar assent unto them . howbeit this being only an act of the mind , neither the whole nature , nor the whole work of faith can consist therein . wherefore so far as the promises concur to the compleat object of faith , they are considered materially also , namely , as they contain , propose , and exhibit christ unto believers . and in that sense are they frequently affirmed in the scripture to be the object of our faith unto the justification of life , act. . . act. . . rom. . , . chap. . . gal. . , . heb. . . chap. . . chap. . . chap. . . . the end for which the lord christ in the work of his mediation is the ordinance of god , and as such proposed in the promises of the gospel , namely , the recovery and salvation of lost sinners , belongs unto the object of faith as justifying . hence the forgiveness of sin and eternal life are proposed in the scripture as things that are to be believed unto justification , or as the object of our faith , math. . . act. . , . chap. . . chap. . . rom. . . chap. . , . col. . . tit. . . &c. and whereas the just is to live by his faith , and every one is to believe for himself , or make an application of the things believed unto his own behoof , some from hence have affirmed the pardon of our own sins , and our own salvation to be the proper object of faith , and indeed it doth belong thereunto when in the way and order of god and the gospel we can attain unto it , . cor. . , . gal. . . ephes. . , . wherefore asserting the lord jesus christ in the work of his mediation to be the object of faith unto justification , i include therein the grace of god which is the cause , the pardon of sin which is the effect , and the promises of the gospel which are the means of communicating christ and the benefit of his mediation unto us . and all these things are so united , so intermixed in their mutual relations and respects , so concatenated in the purpose of god , and the declaration made of his will in the gospel , as that the believing of any one of them doth virtually include the belief of the rest . and by whom any one of them is disbelieved , they frustrate and make void all the rest , and so faith it self . the due consideration of these things solveth all the difficulties that arise about the nature of faith , either from the scripture , or from the experience of them that believe , with respect unto its object . many things in the scripture are we said to believe with it and by it , and that unto justification . but two things are hence evident . ( ) that no one of them can be asserted to be the compleat adequate object of our faith. ( ) that none of them are so absolutely , but as they relate unto the lord christ , as the ordinance of god for our justification and salvation . and this answereth the experience of all that do truly believe . for these things being united and made inseparable in the constitution of god , all of them are virtually included in every one of them . ( ) some fix their faith and trust principally on the grace , love , and mercy of god ; especially they did so under the old testament , before the clear revelation of christ and his mediation . so did the psalmist , psal. . . psal. . , . and the publican , luke . . and these are in places of the scripture innumerable proposed as the causes of our justification . see rom. . . ephes. . , , , , . tit. . , , . but this they do not absolutely , but with respect unto the redemption that is in the blood of christ ; dan. . . nor doth the scripture any where propose them unto us , but under that consideration . see rom. . , . ephes. . , , . for this is the cause , way and means of the communication of that grace , love , and mercy unto us . ( ) some place and fix them principally on the lord christ , his mediation and the benefits thereof . this the apostle paul proposeth frequently unto us in his own example . see gal. . . phil. . , , . but this they do not absolutely , but with respect unto the grace and love of god whence it is that they are given and communicated unto us , rom. . . joh. . . ephes. . , , . nor are they otherwise any where proposed unto us in the scripture as the object of our faith unto justification . ( ) some in a peculiar manner fix their souls in believing on the promises . and this is exemplified in the instance of abraham , gen. . . rom. . . and so are they proposed in the scripture as the object of our faith , act. . . rom. . . heb. . , . chap. . , . but this they do not meerly as they are divine revelations , but as they contain and propose unto us the lord christ and the benefits of his mediation , from the grace , love , and mercy of god. hence the apostle disputes at large in his epistle unto the galatians , that if justification be any way but by the promise , both the grace of god , and the death of christ are evacuated and made of none effect . and the reason is , because the promise is nothing but the way and means of the communication of them unto us . ( ) some fix their faith on the things themselves which they aim at ; namely , the pardon of sin and eternal life . and these also in the scripture are proposed unto us as the object of our faith , or that which we are to believe unto justification , psal. . . act. . . tit. . . but this is to be done in its proper order , especially as unto the application of them unto our own souls . for we are no where required to believe them , or our own interest in them , but as they are effects of grace , and love of god , through christ and his mediation proposed in the promises of the gospel . wherefore the belief of them is included in the belief of these , and is in order of nature antecedent thereunto . and the belief of the forgiveness of sins and eternal life , without the due exercise of faith in those causes of them , is but presumption . i have therefore given the entire object of faith as justifying , or in its work and duty with respect unto our justification , in compliance with the testimonies of the scripture , and the experience of them that believe . allowing therefore their proper place unto the promises , and unto the effect of all in the pardon of sins and eternal life ; that which i shall farther confirm is , that the lord christ in the work of his mediation , as the ordinance of god for the recovery and salvation of lost sinners , is the proper adequate object of justifying faith. and the true nature of evangelical faith consisteth in the respect of the heart ( which we shall immediately describe ) unto the love , grace , and wisdom of god , with the mediation of christ , in his obedience , with the sacrifice , satisfaction , and attonement for sin which he made by his blood. these things are impiously opposed by some as inconsistent . for the second head of the socinian impiety is , that the grace of god , and satisfaction of christ are opposite and inconsistent , so as that if we allow of the one we must deny the other . but as these things are so proposed in the scripture , as that without granting them both , neither can be believed ; so faith which respects them as subordinate , namely , the mediation of christ unto the grace of god , that fixeth it self on the lord christ and that redemption which is in his blood , as the ordinance of god , the effect of his wisdom , grace and love , finds rest in both , and in nothing else . for the proof of the assertion i need not labour in it ; it being not only abundantly declared in the scripture , but that which contains in it a principal part of the design and substance of the gospel . i shall therefore only refer unto some of the places wherein it is taught , or the testimonies that are given unto it . the whole is expressed in that place of the apostle wherein the doctrine of justification is most eminently proposed unto us , rom. . , . being justified freely by his grace through the redemption that is in christ jesus ; whom god hath set forth to be a propitiation through faith in his blood ; to declare his righteousness for the remission of sins . whereunto we may add ephes. . , . he hath made us accepted in the beloved , in whom we have redemption through his blood , according to the riches of his grace . that whereby we are justified is the especial object of our faith unto justification . but this is the lord christ in the work of his mediation . for we are justified by the redemption that is in jesus christ ; for in him we have redemption through his blood , even the forgiveness of sin . christ as a propitiation is the cause of our justification , and the object of our faith , or we attain it by faith in his blood. but this is so under this formal consideration , as he is the ordinance of god for that end , appointed , given , proposed , set forth from and by the grace , wisdom , and love of god. god set him forth to be a propitiation . he makes us accepted in the beloved . we have redemption in his blood , according to the riches of his grace , whereby he makes us accepted in the beloved . and herein he abounds towards us in all wisdom ; ephes. . . this therefore is that which the gospel proposeth unto us , as the especial object of our faith unto the justification of life . but we may also in the same manner confirm the several parts of the assertion distinctly . . the lord jesus christ as proposed in the promise of the gospel , is the peculiar object of faith unto justification . there are three sorts of testimonies whereby this is confirmed . . those wherein it is positively asserted . as act. . . to him give all the prophets witness , that through his name , whosoever believeth in him shall receive the remission of sins . christ believed in as the means and cause of the remission of sins , is that which all the prophets give witness unto act. . . believe on the lord jesus christ and thou shalt be saved . it is the answer of the apostles unto the jaylors enquiry ; sirs , what must i do to be saved ? his duty in believing , and the object of it , the lord jesus christ , is what they return thereunto , act. . . neither is there salvation in any other ; for there is none other name under heaven given unto men whereby we must be saved . that which is proposed unto us as the only way and means of our justification and salvation , and that in opposition unto all other ways , is the object of faith unto our justification ; but this is christ alone , exclusively unto all other things . this is testified unto by moses and the prophets ; the design of the whole scripture being to direct the faith of the church unto the lord christ alone ▪ for life and salvation , luke . , , . . all those wherein justifying faith is affirmed to be , our believing in him , or believing on his name , which are multiplied . joh. . . he gave power to them to become the sons of god , who believed on his name , chap. . . that whosoever believeth in him should not perish , but have everlasting life , ver . . he that believeth on the son hath everlasting life , chap. . . this is the work of god that ye believe on him whom he hath sent , ver . . he that believeth on me hath everlasting life , chap. . . he that believeth on me , out of his belly shall flow rivers of living water . so chap. . , , . chap. . . act. . . that they may receive forgiveness of sins , and inheritance among them that are sanctified , by faith that is in me , pet. . , . in all which places , and many other , we are not only directed to place and affix our faith on him , but the effect of justification is ascribed thereunto . so expresly , act. . , . which is what we design to prove . . those which give us such a description of the acts of faith , as make him the direct and proper object of it . such are they wherein it is called a receiving of him , joh. . . to as many as received him , col. . . as you have received christ jesus the lord. that which we receive by faith is the proper object of it . and it is represented their looking unto the brazen serpent when it was lifted up , who were stung by fiery serpents , joh. . , . chap. . . faith is that act of the soul whereby convinced sinners , ready otherwise to perish , do look unto christ as he was made a propitiation for their sins ; and who so do shall not perish but have everlasting life . he is therefore the object of our faith. ly . he is so as he is the ordinance of god unto this end , which consideration is not to be separated from our faith in him . and this also is confirmed by several sorts of testimonies . . all those wherein the love and grace of god are proposed as the only cause of giving jesus christ to be the way and means of our recovery and salvation , whence they become , or god in them , the supream efficient cause of our justification , joh. . . god so loved the world that he gave his only begotten son , that whosoever believeth on him should not perish , but have everlasting life , so rom. . . joh. . , . being justified freely by his grace , through the redemption that is in christ , rom. . . ephes. . , , . this the lord christ directs our faith unto continually , referring all unto him that sent him , and whose will be came to do , heb. . . . all those , wherein god is said to set forth and propose christ , and to make him be for us , and unto us , what he is so , unto the justification of life , rom. . . whom god hath proposed to be a propitiation , . cor. . . who of god is made unto us wisdom and righteousness , and sanctification and redemption , cor. . . he hath made him to be sin for us , who knew no sin , that we might be made the righteousness of god in him . act. . . &c. wherefore in the acting of faith in christ unto justification , we can no otherwise consider him but as the ordinance of god to that end ; he brings nothing unto us , does nothing for us , but what god appointed , designed , and made him to be . and this must diligently be considered , that by our regard by faith unto the blood , the sacrifice , the satisfaction of christ , we take off nothing from the free grace , favour and love of god. . all those wherein the wisdom of god , in the contrivance of this way of justification and salvation is proposed unto us ; ephes. . , . in whom we have redemption through his blood , the forgiveness of sins , according to the riches of his grace , wherein he hath abounded towards us in all wisdom and vnderstanding . see chap. . , . cor. . . the whole is comprized in that of the apostle ; god was in christ reconciling the world unto himself , not imputing their trespasses unto them , cor. . . all that is done in our reconciliation unto god , as unto the pardon of our sins , and acceptance with him unto life , was by the presence of god in his grace , wisdom , and power in christ , designing and effecting of it . wherefore the lord christ proposed in the promise of the gospel as the object of our faith unto the justification of life , is considered as the ordinance of god unto that end. hence the love , the grace , and the wisdom of god in the sending and giving of him , are comprised in that object ; and not only the actings of god in christ towards us , but all his actings towards the person of christ himself unto the same end belong thereunto . so as unto his death ; god set him forth to be a propitiation ; rom. . . he spared him not , but delivered , him up for us all , rom. . . and therein laid all our sins upon him , isa. . . so he was raised for our justification , rom. . . and our faith is in god who raised him from the dead , rom. . . and in his exaltation , act. . . which things compleat the record that god hath given of his son , joh. . , , . the whole is confirmed by the exercise of faith in prayer , which is the souls application of it self unto god for the participation of the benefits of the mediation of christ. and it is called our access through him unto the father ; eph. . . our coming through him unto the throne of grace , that we may obtain mercy , and find grace to help in time of need , heb. . , . and through him , as both an high priest and sacrifice , heb. . , , . so do we bow our knees unto the father of our lord jesus christ ephes. . . this answereth the experience of all who know what it is to pray . we come therein in the name of christ , by him , through his mediation , unto god even the father , to be through his grace , love and mercy , made partakers of what he hath designed and promised to communicate unto poor sinners by him . and this represents the compleat object of our faith. the due consideration of these things will reconcile and reduce into a perfect harmony , whatever is spoken in the scripture concerning the object of justifying faith , or what we are said to believe therewith . for whereas this is affirmed of sundry things distinctly , they can none of them be supposed to be the entire adequate object of faith. but consider them all in their relation unto christ , and they have all of them their proper place therein ; namely , the grace of god , which is the cause ; the pardon of sin , which is the effect ; and the promises of the gospel , which are the means of communicating the lord christ and the benefits of his mediation unto us . the reader may be pleased to take notice that i do in this place not only neglect , but despise the late attempt of some , to wrest all things of this nature spoken of the person and mediation of christ unto the doctrine of the gospel , exclusively unto them ; and that not only as what is noisome and impious in it self , but as that also which hath not yet been endeavoured to be proved , with any appearance of learning , argument , or sobriety . chap. ii. the nature of justifying faith. that which we shall now enquire into , is the nature of justifying faith ; or of faith in that act and exercise of it whereby we are justified , or whereon justification according unto gods ordination and promise doth ensue . and the reader is desired to take along with him a supposition of those things which we have already ascribed unto it , as it is sincere faith in general ; as also of what is required previously thereunto , as unto its especial nature , work and duty in our justification . for we do deny that ordinarily and according unto the method of gods proceeding with us declared in the scripture , wherein the rule of our duty is prescribed , that any one doth , or can truly believe with faith unto justification , in whom the work of conviction before described , hath not been wrought . all descriptions or definitions of faith that have not a respect thereunto , are but vain speculations . and hence some do give us such definitions of faith , as it is hard to conceive , that they ever asked of themselves , what they do in their believing on jesus christ for life and salvation . the nature of justifying faith with respect unto that exercise of it whereby we are justified , consisteth in the hearts approbation of the way of justification and salvation of sinners by jesus christ proposed in the gospel , as proceeding from the grace , wisdom , and love of god , with its acquiescency therein , as unto its own concernment and condition . there needs no more for the explanation of this declaration of the nature of faith , than what we have before proved concerning its object ; and what may seem wanting thereunto , will be fully supplied in the ensuing confirmation of it . the lord christ and his mediation , as the ordinance of god for the recovery , life and salvation of sinners , is supposed as the object of this faith. and they are all considered as an effect of wisdom , grace , authority and love of god , with all their actings in and towards the lord christ himself in his susception and discharge of his office. hereunto he constantly refers all that he did and suffered , with all the benefits redounding unto the church thereby . hence as we observed before , sometimes the grace , or love , or especial mercy of god , sometimes his actings in or towards the lord christ himself , in sending him , giving him up unto death , and raising him from the dead , are proposed as the object of our faith unto justification . but they are so always with respect unto his obedience and the atonement that he made for sin . neither are they so altogether absolutely considered , but as proposed in the promises of the gospel . hence a sincere assent unto the divine veracity in those promises , is included in this approbation . what belongs unto the confirmation of this description of faith shall be reduced unto these four heads . ( ) the declaration of its contrary , or the nature of privative unbelief upon the proposal of the gospel . for these things do mutually illustrate one another . ( ) the declaration of the design and end of god in and by the gospel . ( ) the nature of faiths compliance with that design , or its actings with respect thereunto . ( ) the order , method , and way of believing as declared in the scripture . . the gospel is the revelation or declaration of that way of justification and salvation for sinners by jesus christ , which god in infinite wisdom , love and grace , hath prepared . and upon a supposition of the reception thereof , it is accompanied with precepts of obedience , and promises of rewards . therein the righteousness of god , that which he requires , accepts and approves unto salvation , is revealed from faith unto faith , rom. . . this is the record of god therein that he hath given unto us eternal life , and this life is in his son , joh. . . so joh. . , , , . the words of this life , act. . . all the counsel of god , act. . . wherefore in the dispensation or preaching of the gospel , this way of salvation is proposed unto sinners , as the great effect of divine wisdom and grace . vnbelief is the rejection , neglect , non-admission , or disapprobation of it , on the terms whereon , and for the ends for which it is so proposed . the unbelief of the pharisees upon the preparatory preaching of john the baptist is called the rejecting of the counsel of god against themselves , that is , unto their own ruine , luke . . they would none my counsel , is an expression to the same purpose , prov. . . so is , the neglecting of this great salvation , heb. . . not giving it that admission which the excellency of it doth require . a disallowing of christ ; the stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pet. . . the builders disapproved of , as not meet for that place and work whereunto it was designed , act. . . this is unbelief . to disapprove of christ and the way of salvation by him , as not answering divine wisdom nor suited unto the end designed . so is it described by the refusing or not receiving of him , all to the same purpose . what is intended will be more evident , if we consider the proposal of the gospel where it issued in vnbelief , in the first preaching of it , and where it continueth still so to do . . most of those who rejected the gospel by their vnbelief , did it under this notion , that the way of salvation and blessedness proposed therein , was not a way answering divine goodness and power , such as they might safely confide in and trust unto . this the apostle declares at large , cor. . so he expresseth it , ver . , . we preach christ crucified unto the jews a stumbling block , and unto the greeks foolishness . but unto them that are called both jews and greeks , christ the power of god , and the wisdom of god. that which they declared unto them in the preaching of the gospel was , that christ died for our sins according to the scripture , chap. . . herein they proposed him as the ordinance of god , as the great effect of his wisdom and power for the salvation of sinners . but as unto those who continued in their vnbelief , they rejected it as any such way , esteeming it both weakness and folly. and therefore he describeth the faith of them that are called by their approbation of the wisdom and power of god herein . the want of a comprehension of the glory of god in this way of salvation , rejecting it thereon , is that unbelief which ruines the souls of men , cor. . , . so is it with all that continue vnbelievers under the proposal of the object of faith in the preaching of the gospel . they may give an assent unto the truth of it , so far as it is a meer act of the mind ; at least they find not themselves concerned to reject it . yea they may assent unto it with that temporary faith which we described before , and perform many duties of religion thereon . yet do they manifest that they are not sincere believers , that they do not believe with the heart , unto righteousness , by many things that are irreconcileable unto , and inconsistent with justifying faith. the enquiry therefore is , wherein the vnbelief of such persons on the account whereof they perish , doth consist , and what is the formal nature of it . it is not as was said , in the want of an assent unto the truths of the doctrine of the gospel ; for from such an assent are they said in many places of the scripture to believe , as hath been proved . and this assent may be so firm , and by various means so radicated in their minds , as that in testimony unto it they may give their bodies to be burned ; as men also may do in the confirmation of a false perswasion . nor is it the want of an especial fiduciary application of the promises of the gospel unto themselves , and the belief of the pardon of their own sins in particular . for this is not proposed unto them in the first preaching of the gospel , as that which they are first to believe ; and there may be a believing unto righteousness where this is not attained , isa. . . this will evidence faith not to be true , but it is not formal unbelief . nor is it the want of obedience unto the precepts of the gospel in duties of holiness and righteousness . for these commands as formally given in and by the gospel , belong only unto them that truly believe and are justified thereon . that therefore which is required unto evangelical faith , wherein the nature of it doth consist , as it is the foundation of all future obedience , is the hearts approbation of the way of life and salvation by jesus christ , proposed unto it as the effect of the infinite wisdom , love , grace , and goodness of god ; and as that which is suited unto all the wants and whole design of guilty convinced sinners . this such persons have not , and in the want thereof consists the formal nature of vnbelief . for without this , no man is , or can be influenced by the gospel unto a relinquishment of sin , or encouraged unto obedience , whatever they may do on other grounds and motives that are forraign unto the grace of it . and wherever this cordial sincere approbation of the way of salvation by jesus christ proposed in the gospel doth prevail , it will infallibly produce both repentance and obedience . if the mind and heart of a convinced sinner ( for of such alone we treat ) be able spiritually to discern the wisdom , love , and grace of god in this way of salvation , and be under the power of that perswasion , he hath the ground of repentance and obedience which is given by the gospel . the receiving of christ mentioned in the scripture , and whereby the nature of faith in its exercise is expressed , i refer unto the latter part of the description given concerning the souls acquiescency in god , by the way proposed . again , some there were at first , and such still continue to be , who rejected not this way absolutely , and in the notion of it , but comparatively , as reduced to practice , and so perished in their unbelief . they judged the way of their own righteousness to be better , as that which might be more safely trusted unto , as more according unto the mind of god and unto his glory . so did the jews generally , the frame of whose minds the apostle represents , rom. . , . and many of them assented unto the doctrine of the gospel in general as true , howbeit they liked it not in their hearts as the best way of justification and salvation , but sought for them by the works of the law. wherefore vnbelief in its formal nature consists in the want of a spiritual discerning , and approbation of the way of salvation by jesus christ , as an effect of the infinite wisdom , goodness and love of god. for where these are , the soul of a convinced sinner cannot but embrace it , and adhere unto it . hence also all acquiescency in this way , and trust and confidence in committing the soul unto it , or unto god in it , and by it , without which whatever is pretended of believing is but a shadow of faith , is impossible unto such persons . for they want the foundation whereon alone they can be built . and the consideration hereof doth sufficiently manifest wherein the nature of true evangelical faith doth consist . . the design of god in and by the gospel with the work and office of faith with respect thereunto , farther confirms the description given of it . that which god designeth herein in the first place , is not the justification and salvation of sinners . his utmost compleat end in all his counsels , is his own glory ; he doth all things for himself , nor can he who is infinite do otherwise . but in an especial manner he expresseth this concerning this way of salvation by jesus christ. particularly , he designed herein the glory of his righteousness . to declare his righteousness ; rom. . . of his love ; god so loved the world , joh. . . herein we perceive the love of god that he laid down his life for us , joh. . . of his grace ; accepted to the praise of the glory of his grace , ephes. . , . of his wisdom ; christ crucified , the wisdom of god , cor. . . might be known by the church the manifold wisdom of god , ephes. . . of his power ; it is the power of god unto salvation , rom. . . of his faithfulness , rom. . . for god designed herein , not only the reparation of all that glory , whose declaration was impeached and obscured by the entrance of sin , but also a farther exaltation and more eminent manifestation of it , as unto the degrees of its exaltation , and some especial instances before concealed , ephes. . . and all this is called the glory of god in the face of jesus christ , whereof faith is the beholding , cor. . . . this being the principal design of god in the way of justification and salvation by christ proposed in the gospel , that which on our part is required unto a participation of the benefits of it , is the ascription of that glory unto god which he designs so to exalt . the acknowledgment of all these glorious properties of the divine nature , as manifested in the provision and proposition of this way of life , righteousness and salvation , with an approbation of the way it self as an effect of them , and that which is safely to be trusted unto , is that which is required of us ; and this is faith or believing . being strong in faith he gave glory to god , rom. . . and this is in the nature of the weakest degree of sincere faith. and no other grace , work or duty , is suited hereunto , or firstly and directly of that tendency , but only consequentially and in the way of gratitude . and although i cannot wholly assent unto him who affirms that faith in the epistles of paul , is nothing but , existimatio magnifice sentiens de dei potentia , justitia , bonitate , & si quid promiserit in eo praestando constantia ; because it is too general and not limited unto the way of salvation by christ , his elect in whom he will be glorified , yet hath it much of the nature of faith in it . wherefore i say , that hence we may both learn the nature of faith , and whence it is that faith alone is required unto our justification . the reason of it is , because this is that grace or duty alone whereby we do or can give unto god that glory which he designeth to manifest and exalt in and by jesus christ. this , only faith is suited unto , and this it is to believe . faith in the sense we enquire after , is the hearts approbation of , and consent unto the way of life and salvation of sinners by jesus christ , as that , wherein the glory of the righteousness , wisdom , grace , love , and mercy of god is exalted , the praise whereof it ascribes unto him , and resteth in it , as unto the ends of it , namely , justification , life and salvation . it is to give glory to god , rom. . . to behold his glory as in a glass , or the gospel wherein it is represented unto us , cor. . . to have in our hearts the light of the knowledge of the glory of god in the face of jesus christ , cor. . . the contrary whereunto makes god a liar , and thereby despoileth him of the glory of all those holy properties which he this way designed to manifest , joh. . . and if i mistake not , this is that which the experience of them that truly believe , when they are out of the heats of disputation will give testimony unto . . to understand the nature of justifying faith aright , on the act and exercise of saving faith in order unto our justification , which are properly enquired after , we must consider the order of it , first the things which are necessarily previous thereunto , and then what it is to believe with respect unto them . as , . the state of a convinced sinner ; who is the only subjectum capax justificationis . this hath been spoken unto already ; and the necessity of its precedency unto the orderly proposal and receiving of evangelical righteousness unto justification , demonstrated . if we lose a respect hereunto , we lose our best guide towards the discovery of the nature of faith. let no man think to understand the gospel , who knoweth nothing of the law. gods constitution and the nature of the things themselves , have given the law the precedency with respect unto sinners ; for by the law is the knowledge of sin . and gospel faith is the souls acting according to the mind of god for deliverance from that state and condition which it is cast under by the law. and all those descriptions of faith which abound in the writings of learned men , which do not at least include in them a virtual respect unto this state and condition , or the work of the law on the consciences of sinners , are all of them vain speculations ▪ there is nothing in this whole doctrine that i will more firmly adhere unto , than the necessity of the convictions mentioned previous unto true believing , without which not one line of it can be understood aright , and men do but beat the air in their contentions about it . see rom. . , , , . . we suppose herein a sincere assent unto all divine revelations , whereof the promises of grace and mercy by christ are an especial part . this paul supposed in agrippa when he would have won him over unto faith in christ jesus , king agrippa believest thou the prophets , i know that thou believest , act. . . and this assent which respects the promises of the gospel , not as they contain , propose , and exhibit the lord christ and the benefits of his mediation unto us , but as divine revelations of infallible truth , is true and sincere in its kind , as we described it before under the notion of temporary faith. but as it proceeds no farther , as it includes no act of the will or heart , it is not that fai●h whereby we are justified . however it is required thereunto , and is included therein . . the proposal of the gospel according unto the mind of god is hereunto supposed . that is , that it be preached according unto gods appointment . for not only the gospel it self , but the dispensation or preaching of it in the ministry of the church is ordinarily required unto believing . this the apostle asserts , and proves the necessity of it at large , rom. . , , , , , , . herein the lord christ and his mediation with god , the only way and means for the justification and salvation of lost convinced sinners , as the product and effect of divine wisdom , love , grace ▪ and righteousness , is revealed , declared , proposed , and offered unto such sinners . for therein is the righteousness of god revealed from faith unto faith , rom. . . the glory of god is represented as in a glass , cor. . . and life and immortality are brought to light through the gospel , tim. . . heb. . . wherefore , . the persons who are required to believe , and whose immediate duty it is so to do , are such who really in their own consciences are brought unto , and do make the enquiries mentioned in the scripture ; what shall we do ? what shall we do to be saved ? how shall we fly from the wrath to come ? wherewithall shall we appear before god ? how shall we answer what is laid unto our charge ? or such as being sensible of the guilt of sin do seek for a righteousness in the sight of god , act. . . act. . , . micah . , . isa. . . heb. . . on these suppositions the command and direction given unto men being , believe and you shall be saved , the enquiry is , what is that act or work of faith , whereby the may obtain a real interest or propriety in the promises of the gospel , and the things declared in them unto their justification before god. and . it is evident from what hath been discoursed , that it doth not consist in , that it is not to be fully expressed by any one single habit or act of the mind or will distinctly whatever . for there are such descriptions given of it in the scripture , such things are proposed as the object of it , and such is the experience of all that sincerely believe , as no one single act either of the mind or will , can answer unto . nor can an exact method of those acts of the soul which are concurrent therein be prescribed . only what is essential unto it is manifest . . that which in order of nature seems to have the precedency is the assent of the mind unto that which the psalmist betakes himself unto in the first place for relief , under a sense of sin and trouble , psal. . , . if thou lord shouldst mark iniquity , o lord , who shall stand . the sentence of the law and judgment of conscience lye against him as unto any acceptation with god. therefore he despairs in himself , of standing in judgment , or being acquitted before him . in this state that which the soul first fixeth on as unto its relief is , that there is forgiveness with god. this as declared in the gospel , is , that god in his love and grace will pardon and justifie guilty sinners through the blood and mediation of christ ▪ so it is proposed , rom. . , . the assent of the mind hereunto as proposed in the promise of the gospel , is the root of faith , the foundation of all that the soul doth in believing . nor is there any evangelical faith without it ▪ but yet consider it abstractedly as a meer act of the mind , the essence and nature of justifying faith doth not consist solely therein , though it cannot be without it . but , . this is accompanied in sincere believing with an approbation of the way of deliverance and salvation proposed , as an effect of divine grace , wisdom and love , whereon the heart doth rest in it , and apply it self unto it , according to the mind of god. this is that faith whereby we are justified ; which i shall farther evince by shewing what is included in it , and inseparable from it . . it includeth in it a sincere renunciation of all other ways and means for the attaining of righteousness , life and salvation . this is essential unto faith , act. . . hos. . , . jerem. . . psal. . . i will make mention of thy righteousness , of thine only . when a person is in the condition before described , ( and such alone are called immediately to believe , math. . . chap. . . tim. . . ) many things will present themselves unto him for his relief ; particularly his own righteousness , rom. . . a renunciation of them all as unto any hope or expectation of relief from them , belongs unto sincere believing , isa. . , . . there is in it the wills consent , whereby the soul betakes it self cordially and sincerely , as unto all its expectation of pardon of sin and righteousness before god , unto the way of salvation proposed in the gospel . this is that which is called coming unto christ , and receiving of him , whereby true justifying faith is so often expressed in the scripture ; or as it is peculiarly called believing in him , or believing on his name . the whole is expressed , joh. . . jesus saith unto him , i am the way , the truth and the life , no man cometh unto the father but by me . . an acquiescency of the heart in god , as the author and principal cause of the way of salvation prepared ; as acting in a way of soveraign grace and mercy towards sinners ; who by him do believe in god who raised him up from the dead , and gave him glory , that your faith and hope might be in god , pet. . . the heart of a sinner doth herein give unto god the glory of all those holy properties of his nature which he designed to manifest in and by jesus christ. see isa. . . chap. . . and this acquiescency of the heart in god , is that which is the immediate root of that waiting , patience , long-suffering and hope , which are the proper acts and effects of justifying faith , heb. . , , , . . trust in god , or the grace and mercy of god in and through the lord christ as set forth to be a propitiation through faith in his blood , doth belong hereunto , or necessarily ensue hereon . for the person called unto believing , is ( ) convinced of sin , and exposed unto wrath . ( ) hath nothing else to trust unto for help and relief . ( ) doth actually renounce all other things that tender themselves unto that end ; and therefore without some act of trust the soul must lye under actual despair , which is utterly inconsistent with faith , or the choice and approbation of the way of salvation before described . . the most frequent declaration of the nature of faith in the scripture , especially in the old testament , is by this trust , and that because it is that act of it which composeth the soul , and brings it unto all the rest it can attain . for all our rest in this world is from trust in god. and the especial object of this trust , so far as it belongs unto the nature of that faith whereby we are justified , is god in christ reconciling the world unto himself . for this is respected where his goodness , his mercy , his grace , his name , his faithfulness , his power , are expressed , or any of them , as that which it doth immediately rely upon . for they are no way the object of our trust , nor can be , but on the account of the covenant which is confirmed and ratified in and by the blood of christ alone . whether this trust or confidence shall be esteemed of the essence of faith , or as that which on the first fruit and working of it we are found in the exercise of , we need not positively determine . i place it therefore as that which belongs unto justifying faith , and is inseparable from it . for if all we have spoken before concerning faith may be comprised under the notion of a firm assent and perswasion , yet it cannot be so , if any such assent be conceiveable exclusive of this trust. this trust is that whereof many divines do make special mercy to be the peculiar object ; and that especial mercy to be such as to include in it the pardon of our own sins . this by their adversaries is fiercely opposed , and that on such grounds as manifest that they do not believe that there is any such state attainable in this life ; and that if there were , it would not be of any use unto us , but rather be a means of security and negligence in our duty ; wherein they betray how great is the ignorance of these things in their own minds . but mercy may be said to be especial two ways . ( ) in it self , and in opposition unto common mercy . ( ) with respect unto him that believes . in the first sense especial mercy is the object of faith as justifying . for no more is intended by it , but the grace of god setting forth christ to be a propitiation through faith in his blood , rom. . , . and faith in this especial mercy , is that which the apostle calls our receiving of the atonement , rom. . . that is our approbation of it , and adherence unto it , as the great effect of divine wisdom , goodness , faithfulness , love and grace , which will therefore never fail them who put their trust in it . in the latter sense it is looked on as the pardon of our own sins in particular , the especial mercy of god unto our souls . that this is the object of justifying faith , that a man is bound to believe this in order of nature antecedent unto his justification i do deny ; neither yet do i know of any testimony or safe experience whereby it may be confirmed . but yet for any to deny that an undeceiving belief hereof is to be attained in this life ; or that it is our duty to believe the pardon of our own sins , and the especial love of god in christ , in the order and method of our duty and priviledges limited and determined in the gospel , so as to come to the full assurance of them , ( though i will not deny but that peace with god which is inseparable from justification may be without them ) seem not to be much acquainted with the design of god in the gospel , the efficacy of the sacrifice of christ , the nature and work of faith or their own duty , nor the professed experience of believers recorded in the scripture . see rom. . , , , , . heb. . , , , . psal. . , . psal. . , . &c. yet it is granted that all these things are rather fruits or effects of faith , as under exercise and improvement , than of the essence of it , as it is the instrument in our justification . and the trust before mentioned , which is either essential to justifying faith , or inseparable from it , is excellently expressed by bernard , de evangel . ser. . tria considero in quibus tota mea spes consistit ; charitatem adoptionis , veritatem promissionis , potestatem redditionis . murmuret jam quantum voluerit , insipiens cogitatio mea , dicens quis enim es tu , & quanta est illa gloria , quibusve meritis hanc obtinere speras ? & ego fiducialiter respondebo , scio cui credidi , & certus sum quia in charitate adoptavit me , quia verax in promissione , quia potens in exhibitione ; licet enim ei facere quod voluerit . hic est funiculus triplex , qui difficulter rumpitur , quem nobis ex patria nostra in hanc terram usque demissum , firmiter obsecro teneamus , & ipse nos sublevet , ipse nos trahat & pertrahat usque ad conspectum gloriae magni dei , qui est benedictus in secula . concerning this faith and trust it is earnestly pleaded by many , that obedience is included in it . but as to the way and manner thereof they variously express themselves . socinus and those who follow him absolutely , do make obedience to be the essential form of faith , which is denied by episcopius . the papists distinguish between faith informed , and faith formed by charity , which comes to the same purpose . for both are built on this supposition , that there may be true evangelical faith , that which is required as our duty , and consequently is accepted of god , that may contain all in it which is comprised in the name and duty of faith , that may be without charity or obedience , and so be useless . for the socinians do not make obedience to be the essence of faith absolutely , but as it justifieth . and so they plead unto this purpose , that faith without works is dead . but to suppose that a dead faith , or that faith which is dead , is that faith which is required of us in the gospel in the way of duty , is a monstrous imagination . others plead for obedience , charity , the love of god to be included in the nature of faith ; but plead not directly that this obedience is the form of faith , but that which belongs unto the perfection of it , as it is justifying . neither yet do they say that by this obedience , a continued course of works and obedience , as though that were necessary unto our first justification , is required ; but only a sincere active purpose of obedience ; and thereon , as the manner of our days is , load them with reproaches who are otherwise minded , if they knew who they were . for how impossible it is according unto their principles who believe justification by faith alone , that justifying faith should be without a sincere purpose of heart to obey god in all things , i shall briefly declare . for ( ) they believe that faith is not of our selves , it is the gift of god ; yea that it is a grace wrought in the hearts of men by the exceeding greatness of his power . and to suppose such a grace dead , unactive , unfruitful , not operative unto the great end of the glory of god , and the transforming of the souls of them that receive it into his image , is a reflection on the wisdom , goodness , and love of god himself . ( ) that this grace is in them a principle of spiritual life ; which in the habit of it as resident in the heart , is not really distinguished from that of all other grace whereby we live to god. so that there should be faith habitually in the heart , i mean that evangelical faith we enquire after , or actually exercised , where there is not an habit of all other graces , is utterly impossible . neither is it possible that there should be any exercise of this faith unto justification , but where the mind is prepared , disposed , and determined unto universal obedience . and therefore ( ) it is denied , that any faith , trust , or confidence which may be imagined , so as to be absolutely separable from , and have its whole nature consistent with the absence of all other graces , is that faith which is the especial gift of god , and which in the gospel is required of us in a way of duty . and whereas some have said , that men may believe , and place their firm trust in christ for life and salvation , and yet not be justified ; it is a position so destructive unto the gospel , and so full of scandal unto all pious souls , and contains such an express denial of the record that god hath given concerning his son jesus christ , as i wonder that any person of sobriety and learning should be surprised unto it . and whereas they plead the experience of multitudes who profess this firm faith and confidence in christ , and yet are not justified ; it is true indeed , but nothing unto their purpose . for whatever they profess , not only , not one of them do so in the sight and judgment of god , where this matter is to be tried ; but it is no difficult matter to evict them of the folly and falseness of this profession , by the light and rule of the gospel , even in their own consciences if they would attend unto instruction . wherefore we say the faith whereby we are justified is such as is not found in any but those who are made partakers of the holy ghost , and by him united unto christ , whose nature is renewed , and in whom there is a principle of all grace and purpose of obedience . only we say it is not any other grace , as charity , and the like , nor any obedience that gives life and form unto this faith ; but it is this faith that gives life and efficacy unto all other graces , and form unto all evangelical obedience . neither doth any thing hence accrue unto our adversaries , who would have all those graces which are in their root and principle at least , present in all that are to be justified , to have the same influence unto our justification as faith hath ; or that we are said to be justified by faith alone , and in explication of it in answer unto the reproaches of the romanists , do say we are justified by faith alone , but not by that faith which is alone , that we intend by faith all other graces and obedience also . for besides that , the nature of no other grace is capable of that office which is assigned unto faith in our justification , nor can be assumed into a society in operation with it , namely , to receive christ , and the promises of life by him , and to give glory unto god on their account ; so when they can give us any testimony of scripture assigning our justification unto any other grace , or all graces together , or all the fruits of them , so as it is assigned unto faith , they shall be attended unto . and this in particular is to be affirmed of repentance , concerning which it is most vehemently urged , that it is of the same necessity unto our justification as faith is . for this they say is easily proved from testimonies of scripture innumerable , which call all men to repentance that will be saved ; especially those two eminent places are insisted on ; act. . , . chap. . . but that which they have to prove , is not that it is of the same necessity with faith unto them that are to be justified , but that it is of the same use with faith in their justification . baptism in that place of the apostle , act. . , . is joined with faith no less than repentance . and in other places it is expresly put into the same condition . hence most of the antients concluded that it was no less necessary unto salvation than faith or repentance it self . yet never did any of them assign it the same use in justification with faith. but it is pleaded , whatever is a necessary condition of the new covenant is also a necessary condition of justification . for otherwise a man might be justified , and continuing in his justified estate not be saved , for want of that necessary condition . for by a necessary condition of the new covenant they understand that , without which a man cannot be saved . but of this nature is repentance as well as faith , and so is equally a condition of our justification . the ambiguity of the signification of the word condition , doth cast much disorder on the present enquiry , in the discourses of some men . but to pass it by at present , i say final perseverance is a necessary condition of the new covenant ; wherefore by this rule it is also of justification . they say some things are conditions absolutely , such as are faith and repentance , and a purpose of obedience , some are so on some supposition only ; namely , that a mans life be continued in this world , such is a course in obedience and good works , and perseverance unto the end. wherefore i say then , that on supposition that a man lives in this world , perseverance unto the end is a necessary condition of his justification . and if so , no man can be justified whilst he is in this world. for a condition doth suspend that whereof it is a condition from existence , until it be accomplished . it is then to no purpose to dispute any longer about justification , if indeed no man is nor can be justified in this life . but how contrary this is to scripture and experience is known . if it be said that final perseverance , which is so express a condition of salvation in the new covenant , is not indeed the condition of our first justification , but it is the condition of the continuation of our justification ; then they yield up their grand position , that whatever is a necessary condition of the new covenant , is a necessary condition of justification ; for it is that which they call the first justification alone which we treat about . and that the continuation of our justification depends solely on the same causes with our justification it self , shall be afterwards declared . but it is not yet proved , nor ever will be , that whatever is required in them that are to be justified , is a condition whereon their justification is immediately suspended . we allow that alone to be a condition of justification which hath an influence of causality thereunto , though it be but the causality of an instrument . this we ascribe unto faith alone . and because we do so , it is pleaded that we ascribe more in our justification unto our selves than they do by whom we are opposed . for we ascribe the efficiency of an instrument herein unto our own faith ; when they say only that it is a condition , or causa sine qua non , of our justification . but i judge that grave and wise men ought not to give so much to the defence of the cause they have undertaken , seeing they cannot but know indeed the contrary . for after they have given the specious name of a condition , and a causa sine qua non , unto faith , they immediately take all other graces and works of obedience into the same state with it , and the same use in justification ; and after this seeming gold hath been cast for a while into the fire of disputation , there comes out the calf of a personal inherent righteousness , whereby men are justified before god , virtute foederis evangelici ; for as for the righteousness of christ to be imputed unto us , it is gone into heaven , and they know not what is become of it . having given this brief declaration of the nature of justifying faith , and the acts of it , ( as i suppose sufficient unto my present design ) i shall not trouble my self to give an accurate definition of it . what are my thoughts concerning it , will be better understood by what hath been spoken , than by any precise definition i can give . and the truth is , definitions of justifying faith have been so multiplied by learned men , and in so great variety , and such a manifest inconsistency among some of them , that they have been of no advantage unto the truth , but occasions of new controversies and divisions , whilst every one hath laboured to defend the accuracy of his own definition , when yet it may be difficult for a true believer to find any thing compliant with his own experience in them ; which kind of definitions in these things , i have no esteem for . i know no man that hath laboured in this argument about the nature of faith more than doctor jackson ; yet when he hath done all , he gives us a definition of justifying faith which i know few that will subscribe unto ; yet is it in the main scope of it both pious and sound . for he tells us ; here at length we may define the faith by which the just do live , to be a firm and constant adherence unto the mercies and loving kindness of the lord , or generally unto the spiritual food exhibited in his sacred word , as much better than this life it self , and all the contentments it is capable of , grounded on a taste or relish of their sweetness , wrought in the soul or heart of a man by the spirit of christ. whereunto he adds , the terms for the most part are the prophet davids , not metaphorical as some may fancy , much less equivocal , but proper and homogeneal to the subject defined . tom. . book . chap. . for the lively scriptural expressions of faith , by receiving of christ , leaning on him , rolling our selves or our burden on him , tasting how gracious the lord is , and the like , which of late have been reproached , yea blasphemed by many , i may have occasion to speak of them afterwards ; as also to manifest that they convey a better understanding of the nature , work , and object of justifying faith , unto the minds of men spiritually enlightened , than the most accurate definitions that many pretend unto ; some whereof are destructive and exclusive of them all . chap. iii. the vse of faith in justification ; it s especial object farther cleared . the description before given of justifying faith doth sufficiently manifest of what vse it is in justification . nor shall i in general add much unto what may be thence observed unto that purpose . but whereas this vse of it hath been expressed with some variety , and several ways of it asserted inconsistent with one another , they must be considered in our passage . and i shall do it with all brevity possible ; for these things lead not in any part of the controversie about the nature of justification , but are meerly subservient unto other conceptions concerning it . when men have fixed their apprehensions about the principal matters in controversie , they express what concerneth the vse of faith in an accommodation thereunto . supposing such to be the nature of justification as they assert , it must be granted that the vse of faith therein , must be what they plead for . and if what is peculiar unto any in the substance of the doctrine be disproved , they cannot deny but that their notions about the vse of faith do fall unto the ground . thus is it with all who affirm faith to be either the instrument , or the condition , or the causa sine qua non , or the preparation and disposition of the subject , or a meritorious cause by way of condecency or congruity , in and of our justification . for all these notions of the vse of faith are suited and accommodated unto the opinions of men concerning the nature and principal causes of justification . neither can any trial or determination be made , as unto their truth and propriety , but upon a previous judgment concerning those causes , and the whole nature of justification it self . whereas therefore it were vain and endless to plead the principal matter in controversie upon every thing that occasionally belongs unto it ; and so by the title unto the whole inheritance on every cottage that is built on the premises , i shall briefly speak unto these various conceptions about the vse of faith in our justification , rather to find out and give an understanding of what is intended by them , than to argue about their truth and propriety , which depends on that wherein the substance of the controversie doth consist . protestant divines until of late , have unanimously affirmed faith to be the instrumental cause of our justification . so it is expressed to be in many of the publick confessions of their churches . this notion of theirs concerning the nature and vse of faith , was from the first opposed by those of the roman church . afterwards it was denied also by the socinians , as either false or improper . socin . miscellnn . smalcius adv . frantz . disput . schlicting . adver . meisner . de justificat . and of late this expression is disliked by some among our selves ; wherein they follow episcopius curcellius and others of that way . those who are sober and moderate do rather decline this notion and expression as improper than reject them as untrue . and our safest course in these cases is to consider what is the thing or matter intended . if that be agreed upon , he deserves best of truth , who parts with strife about propriety of expressions , before it be medled with . tenacious pleading about them will surely render our contentions endless ; and none will ever want an appearance of probability to give them countenance in what they pretend . if our design in teaching be the same with that of the scripture , namely , to inform the minds of believers , and convey the light of the knowledge of god in christ unto them , we must be contented sometimes to make use of such expressions , as will scarce pass the ordeal of arbitrary rules and distinctions through the whole compass of notional and artificial sciences . and those who without more ado reject the instrumentality of faith in our justification as an unscriptural notion , as though it were easie for them with one breath to blow away the reasons and arguments of so many learned men as have pleaded for it , may not i think do amiss to review the grounds of their confidence . for the question being only concerning what is intended by it , it is not enough that the term or word it self of an instrument is not found unto this purpose in the scripture . for on the same ground we may reject a trinity of persons in the divine essence , without an acknowledgment whereof , not one line of the scripture can be rightly understood . those who assert faith to be as the instrumental cause in our justification , do it with respect unto two ends. for first they design thereby to declare the meaning of those expressions in the scripture , wherein we are said to be justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely , which must denote , either instrumentum aut formam , aut modum actionis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; rom. . . therefore we conclude that a man is justified by faith. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; rom. . . gal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ephes. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. . , . that is fide ; ex fide , per fidem ; which we can express only by faith or through faith. propter fidem , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for our faith we are no where said to be justified . the enquiry is , what is the most proper , lightsome , and convenient way of declaring the meaning of these expressions . this the generality of protestants do judge to be by an instrumental cause . for some kind of causality they do plainly intimate , whereof the lowest and meanest is that which is instrumental . for they are used of faith in our justification before god , and of no other grace or duty whatever . wherefore the proper work or office of faith in our justification is intended by them . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no where used in the whole new testament with a genitive case , ( nor in any other good author ) but it denotes an instrumental efficiency at least . in the divine works of the holy trinity , the operation of the second person , who is in them a principal efficient , yet is sometimes expressed thereby ; it may be to denote the order of operation in the holy trinity answering the order of subsistence , though it be applied unto god absolutely or the father ; rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by him are all things . again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are directly opposed , gal. . . but when it is said that a man is not justified , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the works of the law , it is acknowledged by all that the meaning of the expression is to exclude all efficiency in every kind of such works from our justification . it follows therefore that where in opposition hereunto , we are said to be justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by faith ; an instrumental efficiency is intended . yet will i not therefore make it my controversie with any , that faith is properly an instrument , or the instrumental cause in or of our justification ; and so divert into an impertinent contest about the nature and kinds of instruments and instrumental causes as they are metaphysically hunted with a confused cry of futilous terms and distinctions . but this i judge , that among all those notions of things which may be taken from common use and understanding to represent unto our minds the meaning and intention of the scriptural expressions so often used , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is none so proper as this of an instrument or instrumental cause , seeing a causality is included in them , and that of any other kind certainly excluded ; nor hath it any of its own . but it may be said , that if faith be the instrumental cause of justification ; it is either the instrument of god , or the instrument of believers themselves . that it is not the instrument of god is plain , in that it is a duty which he prescribeth unto us ; it is an act of our own ; and it is we that believe not god ; nor can any act of ours be the instrument of his work. and if it be our instrument , seeing an efficiency is ascribed unto it , then are we the efficient causes of our own justification in some sense , and may be said to justifie our selves , which is derogatory to the grace of god , and the blood of christ. i confess that i lay not much weight on exceptions of this nature . for ( ) notwithstanding what is said herein , the scripture is express , that god justifieth us by faith. it is one god which shall justifie the circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( by faith ) and the uncircumcision , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , through or by faith , rom. . . the scripture foreseeing that god would justifie the heathen through faith , gal. . . as he purifieth the hearts of men by faith , act. . . wherefore faith in some sense may be said to be the instrument of god in our justification ; both as it is the means and way ordained and appointed by him on our part whereby we shall be justified , as also because he bestoweth it on us , and works it in us unto this end that we may be justified ; for by grace we are saved , through faith , and that not of our selves , it is the gift of god , ephes. . . if any one shall now say , that on these accounts , or with respect unto divine ordination and operation concurring unto our justification , that faith is the instrument of god in its place and way , ( as the gospel also is , rom. . . and the ministers of it , cor. . . tim. . . and the sacraments also , rom. . . tit. . . in their several places and kinds ) unto our justification , it may be he will contribute unto a right conception of the work of god herein , as much as those shall by whom it is denied . but that which is principally intended is , that it is the instrument of them that do believe . neither yet are they said hereon to justifie themselves . for whereas it doth neither really produce the effect of justification by a physical operation , nor can do so , it being a pure soveraign act of god ; nor is morally any way meritorious thereof , nor doth dispose the subject wherein it is unto the introduction of an inherent formal cause of justification , there being no such thing in rerum natura , nor hath any other physical or moral respect unto the effect of justification , but what ariseth meerly from the constitution and appointment of god , there is no colour of reason from the instrumentality of faith asserted , to ascribe the effect of justification unto any , but unto the principal efficient cause , which is god alone , and from whom it proceedeth in a way of free and soveraign grace , disposing the order of things , and the relation of them one unto another , as seemeth good unto him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . . it is therefore the ordinance of god prescribing our duty , that we may be justified freely by his grace , having its use and operation towards that end after the manner of an instrument , as we shall see farther , immediately . wherefore so far as i can discern , they contribute nothing unto the real understanding of this truth , who deny faith to be the instrumental cause of our justification , and on other grounds assert it to be the condition thereof , unless they can prove that this is a more natural exposition of those expressions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the first thing to be enquired after . for all that we do in this matter is but to endeavour a right understanding of scripture propositions and expressions , unless we intend to wander extra oleas , and lose our selves in a maze of uncertain conjectures . secondly , they designed to declare the use of faith in justification , expressed in the scripture by apprehending and receiving of christ , or his righteousness , and remission of sins thereby . the words whereby this use of faith in our justification is expressed are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the constant use of them in the scripture is to take or receive what is offered , tendered , given or granted unto us ; or to apprehend and lay hold of any thing thereby to make it our own , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also used in the same sense . heb. . . so are we said by faith to receive christ , joh. . . col. . . the abundance of grace and the gift of righteousness , rom. . . the word of promise , act. . . the word of god , act. . . thes. . . chap. . . the atonement made by the blood of christ , rom. . . the forgiveness of sins , act. . . chap. . . the promise of the spirit , gal. . . the promises , heb. . . there is therefore nothing that concurreth unto our justification , but we receive it by faith. and unbelief is expressed by not receiving , joh. . . chap. . . chap. . . chap. . . wherefore the object of faith in our justification , that whereby we are justified , is tendered , granted and given unto us of god , the use of faith being to lay hold upon it , to receive it , so as that it may be our own . what we receive of outward things that are so given unto us , we do it by our hand which therefore is the instrument of that reception , that whereby we apprehend or lay hold of any thing to appropriate it unto our selves ; and that because this is the peculiar office which by nature it is assigned unto among all the members of the body . other vses it hath , and other members on other accounts may be as useful unto the body as it ; but it alone is the instrument of receiving and apprehending that which being given , is to be made our own and to abide with us . whereas therefore the righteousness wherewith we are justified is the gift of god , which is tendred unto us in the promise of the gospel , the use and office of faith being to receive , apprehend , or lay hold of and appropriate this righteousness , i know not how it can be better expressed than by an instrument , nor by what notion of it more light of understanding may be conveyed unto our minds . some may suppose other notions are meet to express it by on other accounts ; and it may be so with respect unto other uses of it . but the sole present enquiry is , how it shall be declared , as that which receiveth christ , the atonement , the gift of righteousness , which will prove its only use in our justification . he that can better express this than by an instrument , ordained of god unto this end , all whose use depends on that ordination of god , will deserve well of the truth . it is true that all those who place the formal cause or reason of our justification in our selves , or our inherent righteousness , and so either directly or by just consequence deny all imputation of the righteousness of christ unto our justification , are not capable of admitting faith to be an instrument in this work , nor are pressed with this consideration . for they acknowledge not that we receive a righteousness which is not our own by way of gift , whereby we are justified , and so cannot allow of any instrument whereby it should be received . the righteousness it self being as they phrase it , putative , imaginary , a chimaera , a fiction , it can have no real accidents , nothing that can be really predicated concerning it . wherefore as was said at the entrance of this discourse , the truth and propriety of this declaration of the vse of faith in our justification by an instrumental cause , depends on the substance of the doctrine it self concerning the nature and principal causes of it , with which they must stand or fall . if we are justified through the imputation of the righteousness of christ , which faith alone apprehends and receives , it will not be denied but that it is rightly enough placed as the instrumental cause of our justification . and if we are justified by an inherent evangelical righteousness of our own , faith may be the condition of its imputation , or a disposition for its introduction , or a congruous merit of it , but an instrument it cannot be . but yet for the present it hath this double advantage ; ( ) that it best and most appositely answers what is affirmed of the vse of faith in our justification , in the scripture , as the instances given do manifest ; ( . ) that no other notion of it can be so stated , but that it must be apprehended in order of time to be previous unto justification , which justifying faith cannot be , unless a man may be a true believer with justifying faith , and yet not be justified . some do plead that faith is the condition of our justification , and that otherwise it is not to be conceived of . as i said before , so i say again , i shall not contend with any man about words , terms , or expressions , so long as what is intended by them , is agreed upon . and there is an obvious sense wherein faith may be called the condition of our justification . for no more may be intended thereby , but that it is the duty on our part which god requireth , that we may be justified . and this the whole scripture beareth witness unto . yet this hindereth not , but that as unto its vse , it may be the instrument whereby we apprehend or receive christ and his righteousness . but to assert it the condition of our justification , or that we are justified by it as the condition of the new covenant , so as from a pre-conceived signification of that word , to give it another use in justification exclusive of that pleaded for , as the instrumental cause thereof , is not easily to be admitted ; because it supposeth an alteration in the substance of the doctrine it self . the word is no where used in the scripture in this matter ; which i argue no farther , but that we have no certain rule or standard to try and measure its signification by . wherefore it cannot first be introduced in what sense men please , and then that sense turned into argument for other ends. for thus on a supposed concession , that it is the condition of our justification , some heighten it into a subordinate righteousness , imputed unto us , antecedently as i suppose , unto the imputation of the righteousness of christ in any sense , whereof it is the condition . and some who pretend to lessen its efficiency or dignity in the use of it in our justification say , it is only causa sine qua non , which leaves us at as great an uncertainty as to the nature and efficacy of this condition as we were before . nor is the true sense of things at all illustrated , but rather darkened by such notions . if we may introduce words into religion no where used in the scripture ( as we may and must if we design to bring light , and communicate proper apprehensions of the things contained unto the minds of men ) yet are we not to take along with them arbitrary pre-conceived senses , forged either among lawyers , or in the peripatetical school . the use of them in the most approved authors of the language whereunto they do belong , and their common vulgar acceptation among our selves , must determine their sense and meaning . it is known what confusion in the minds of men , the introduction of words into ecclesiastical doctrines , of whose signification there hath not been a certain determinate rule agreed on , hath produced . so the word merit was introduced by some of the ancients , ( as is plain from the design of their discourses where they use it ) for impetration or acquisition quovis modo ; by any means whatever . but there being no cogent reason to confine the word unto that precise signification , it hath given occasion to as great a corruption as hath befallen christian religion . we must therefore make use of the best means we have to understand the meaning of this word , and what is intended by it , before we admit of its use in this case . conditio in the best latine writers is variously used ; answering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek : that is , status , fortuna , dignitas , causa , pactum initum . in which of their significations it is here to be understood is not easie to be determined . in common use among us , it sometimes denotes the state and quality of men , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and sometimes a valuable consideration of what is to be done ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but herein it is applied unto things in great variety ; sometimes the principal procuring purchasing cause is so expressed . as the condition whereon a man lends another an hundred pound , is that he be paid it again with interest . the condition whereon a man conveyeth his land unto another , is , that he receive so much money for it . so a condition is a valuable consideration . and sometimes it signifies such things as are added to the principal cause whereon its operation is suspended . as a man bequeaths an hundred pound unto another , on condition that he come or go to such a place to demand it . this is no valuable consideration , yet is the effect of the principal cause , or the will of the testator suspended thereon . and as unto degrees of respect unto that whereof any thing is a condition , as to purchase , procurement , valuable consideration , necessary presence , the variety is endless . we therefore cannot obtain a determinate sense of this word condition , but from a particular declaration of what is intended by it , wherever it is used . and although this be not sufficient to exclude the vse of it from the declaration of the way and manner how we are justified by faith ; yet is it so to exclude the imposition of any precise signification of it , any other than is given it by the matter treated of . without this every thing is left ambiguous and uncertain whereunto it is applied . for instance ; it is commonly said that faith and new obedience are the condition of the new covenant . but yet because of the ambiguous signification and various use of that term ( condition ) we cannot certainly understand what is intended in the assertion . if no more be intended , but that god in and by the new covenant doth indispensibly require these things of us , that is , the restipulation of a good conscience towards god by the resurrection of christ from the dead , in order unto his own glory , and our full enjoyment of all the benefits of it , it is unquestionably true . but if it be intended , that they are such a condition of the covenant , as to be by us performed antecedently unto the participation of any grace , mercy , or priviledge of it , so as that they should be the consideration and procuring causes of them , that they should be all of them as some speak , the reward of our faith and obedience , it is most false , and not only contrary to express testimonies of scripture , but destructive of the nature of the covenant it self . if it be intended that these things , though promised in the covenant and wrought in us by the grace of god , are yet duties required of us in order unto the participation and enjoyment of the full end of the covenant in glory , it is the truth which is asserted . but if it be said that faith and new obedience , that is the works of righteousness which we do , are so the condition of the covenant , as that whatever the one is ordained of god as a means of , and in order to such or such an end , as justification , that the other is likewise ordained unto the same end , with the same kind of efficacy , or with the same respect unto the effect , it is expresly contrary to the whole scope and express design of the apostle on that subject . but it will be said that a condition in the sense intended , when faith is said to be the condition of our justification , is no more but that it is causa sine qua non ; which is easie enough to be apprehended . but yet neither are we so delivered out of uncertainties , into a plain understanding of what is intended . for these causae sine quibus non , may be taken largely or more strictly and precisely . so are they commonly distinguished by the masters in these arts. those so called in a larger sense , are all such causes in any kind of efficiency or merit , as are inferiour unto principal causes , and would operate nothing without them , but in conjunction with them have a real effective influence , physical or moral , into the production of the effect . and if we take a condition to be a causa sine qua non , in this sense , we are still at a loss what may be its use , efficiency or merit , with respect unto our justification . if it be taken more strictly for that which is necessarily present , but hath no causality in any kind , not that of a receptive instrument , i cannot understand how it should be an ordinance of god. for every thing that he hath appointed unto any end moral or spiritual , hath by virtue of that appointment , either a symbolical instructive efficacy , or an active efficiency , or a rewardable condecency with respect unto that end. other things may be generally and remotely necessary unto such an end , so far as it partakes of the order of natural beings , which are not ordinances of god with respect thereunto , and so have no kind of causality with respect unto it , as it is moral or spiritual . so the air we breath is needful unto the preaching of the word , and consequently a causa sine qua non thereof ; but an ordinance of god with especial respect thereunto it is not . but every thing that he appoints unto an especial spiritual end , hath an efficacy or operation in one or other of the ways mentioned . for they either concur with the principal cause in its internal efficiency , or they operate externally in the removal of obstacles and hinderances that oppose the principal cause in its efficiency . and this excludes all causes sine quibus non strictly so taken from any place among divine ordinances . god appoints nothing for an end that shall do nothing . his sacraments are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but by virtue of his institution do exhibit that grace which they do not in themselves contain . the preaching of the word hath a real efficiency unto all the ends of it ; so have all the graces and duties that he worketh in us , and requireth of us ; by them all are we made meet for the inheritance of the saints in light ; and our whole obedience through his gracious appointment hath a rewardable condecency with respect unto eternal life . wherefore as faith may be allowed to be the condition of our justification , if no more be intended thereby , but that it is what god requires of us that we may be justified ; so to confine the declaration of its vse in our justification unto its being the condition of it , when so much as a determinate signification of it cannot be agreed upon , is subservient only unto the interest of unprofitable strife and contention . to close these discourses concerning faith and its vse in our justification , some things must yet be added concerning its especial object . for although what hath been spoken already thereon , in the description of its nature and object in general , be sufficient in general to state its especial object also ; yet there having been an enquiry concerning it , and debate about it in a peculiar notion , and under some especial terms , that also must be considered . and this is whether justifying faith in our justification or its vse therein , do respect christ as a king and prophet , as well as a priest with the satisfaction that as such he made for us , and that in the same manner , and unto the same ends and purposes . and i shall be brief in this enquiry , because it is but a late controversie , and it may be hath more of curiosity in its disquisition , than of edification in its determination . however being not , that i know of , under these terms stated in any publick confessions of the reformed churches , it is free for any to express their apprehensions concerning it . and to this purpose i say ; . faith whereby we are justified in the receiving of christ , principally respects his person for all those ends for which he is the ordinance of god. it doth not in the first place as it is faith in general , respect his person absolutely , seeing its formal object as such , is the truth of god in the proposition , and not the thing it self proposed . wherefore it so respects and receives christ as proposed in the promise ; the promise it self being the formal object of its assent . . we cannot so receive christ in the promise , as in that act of receiving him to exclude the consideration of any of his offices . for as he is not at any time to be considered by us , but as vested with all his offices , so a distinct conception of the mind to receive christ as a priest , but not as a king or prophet , is not faith but unbelief , not the receiving but the rejecting of him . . in the receiving of christ for justification formally , our distinct express design is to be justified thereby , and no more . now to be justified is to be freed from the guilt of sin , or to have all our sins pardoned , and to have a righteousness wherewith to appear before god , so as to be accepted with him , and a right to the heavenly inheritance . every believer hath other designs also , wherein he is equally concerned with this ; as namely , the renovation of his nature , the sanctification of his person , and ability to live unto god in all holy obedience . but the things before mentioned are all that he aimeth at or designeth in his applications unto christ , or his receiving of him unto justification . wherefore , . justifying faith in that act or work of it whereby we are justified , respecteth christ in his priestly office alone , as he was the surety of the covenant , with what he did in the discharge thereof . the consideration of his other offices is not excluded , but it is not formally comprised in the object of faith as justifying . . when we say that the sacerdotal office of christ , or the blood of christ , or the satisfaction of christ is that alone which faith respects in justification , we do not exclude , yea we do really include and comprise in that assertion , all that depends thereon , or concurs to make them effectual unto our justification . as ( ) the free grace and favour of god in giving of christ for us and unto us , whereby we are frequently said to be justified , rom. . . ephes. . . tit. . . his wisdom , love , righteousness and power , are of the same consideration as hath been declared . ( ) whatever in christ himself was necessary antecedently unto his discharge of that office , or was consequential thereof , or did necessarily accompany it . such was his incarnation , the whole course of his obedience , his resurrection , ascension , exaltation and intercession . for the consideration of all these things is inseparable from the discharge of his priestly office. and therefore is justification either expresly or virtually assigned unto them also , gen. . . joh. . . heb. . , , , . rom. . . act. . . heb. . . rom. . . but yet wherever our justification is so assigned unto them , they are not absolutely considered , but with respect unto their relation to his sacrifice and satisfaction . ( ) all the means of the application of the sacrifice and righteousness of the lord christ unto us are also included therein . such is the principal efficient cause thereof which is the holy ghost , whence we are said to be justified in the name of our lord jesus christ , and by the spirit of our god , cor. . . and the instrumental cause thereof on the part of god , which is the promise of the gospel , rom. . . gal. . , . it would therefore be unduly pretended , that by this assertion we do narrow or straiten the object of justifying faith as it justifies . for indeed we assign a respect unto the whole mediatory office of christ , not excluding the kingly and prophetical parts thereof ; but only such a notion of them , as would not bring in more of christ , but much of our selves into our justification . and the assertion as laid down may be proved . . from the experience of all that are justified , or do seek for justification according unto the gospel . for under this notion of seeking for justification , or a righteousness unto justification , they were all of them to be considered , and do consider themselves as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , guilty before god , subject , obnoxious , liable unto his wrath in the curse of the law ; as we declared in the entrance of this discourse , rom. . . they were all in the same state that adam was in after the fall , unto whom god proposed the relief of the incarnation and suffering of christ , gen. . . and to seek after justification , is to seek after a discharge from this woful state and condition . such persons have and ought to have other designs and desires also . for whereas the state wherein they are antecedent unto their justification , is not only a state of guilt and wrath , but such also as wherein through the depravation of their nature , the power of sin is prevalent in them , and their whole souls are defiled , they design and desire not only to be justified , but to be sanctified also . but as unto the guilt of sin , and the want of a righteousness before god , from which justification is their relief , herein i say they have respect unto christ as set forth to be a propitiation through faith in his blood. in their design for sanctification they have respect unto the kingly and prophetical offices of christ , in their especial exercise . but as to their freedom from the guilt of sin , and their acceptance with god , or their justification in his sight , that they may be freed from condemnation , that they may not come into judgment ; it is christ crucified , it is christ lifted up as the brazen serpent in the wilderness , it is the blood of christ , it is the propitiation that he was , and the atonement that he made , it is his bearing their sins , his being made sin and the curse for them , it is his obedience , the end which he put unto sin , and the everlasting righteousness which he brought in , that alone their faith doth fix upon and acquiesce in . if it be otherwise in the experience of any , i acknowledge i am not acquainted with it . i do not say that conviction of sin is the only antecedent condition of actual justification . but this it is that makes a sinner subjectum capax justificationis . no man therefore is to be considered as a person to be justified , but he who is actually under the power of the conviction of sin , with all the necessary consequents thereof . suppose therefore any sinner in this condition , as it is described by the apostle , rom. . guilty before god , with his mouth stopped as unto any pleas , defences or excuses ; suppose him to seek after a relief and deliverance out of this estate , that is to be justified according to the gospel ; he neither doth , nor can wisely take any other course than what he is there directed unto by the same apostle , ver . , , , , , . therefore by the deeds of the law there shall no flesh be justified in his sight ; for by the law is the knowledge of sin . but now the righteousness of god without the law is manifested , being witnessed by the law and the prophets . even the righteousness of god , which is by faith of jesus christ unto all , and upon all them that believe , for there is no difference ; for all have sinned , and come short of the glory of god , being justified freely by his grace , through the redemption that is in jesus christ ; whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins that are past , through the forbearance of god. whence i argue ; that which a guilty condemned sinner finding no hope , nor relief from the law of god the sole rule of all his obedience , doth betake himself unto by faith that he may be delivered or justified , that is the especial object of faith as justifying . but this is the grace of god alone through the redemption that is in christ , or christ proposed as a propitiation through faith in his blood. either this is so , or the apostle doth not aright guide the souls and consciences of men in that condition wherein he himself doth place them . it is the blood of christ alone that he directs the faith unto of all them that would be justified before god. grace , redemption , propitiation , all through the blood of christ , faith doth peculiarly respect and fix upon . this is that , if i mistake not , which they will confirm by their experience , who have made any distinct observation of the actings of their faith in their justification before god. . the scripture plainly declares that faith as justifying , respects the sacerdotal office and actings of christ alone . in the great representation of the justification of the church of old in the expiatory sacrifice , when all their sins and iniquities were pardoned , and their persons accepted with god , the acting of their faith was limited unto the imposition of all their sins on the head of the sacrifice by the high priest , lev. . by his knowledge , that is faith in him shall my righteous servant justifie many , for he shall bear their iniquities , isa. . . that alone which faith respects in christ as unto the justification of sinners , is his bearing their iniquities . guilty convinced sinners look unto him by faith , as those who were stung with fiery serpents did to the brazen serpent ; that is , as he was lifted up on the cross , joh. . , . so did he himself express the nature and actings of faith in our justification , rom. . , . being justified freely by his grace through the redemption that is in jesus christ , whom god hath set forth to be a propitiation through faith in his blood. as he is a propitiation , as he shed his blood for us , as we have redemption thereby , he is the peculiar object of our faith , with respect unto our justification . see to the same purpose , rom. . , . ephes. . . col. . . ephes. . , , , . rom. . , . he was made sin for us who knew no sin , that we might be made the righteousness of god in him , cor. . . that which we seek after in justification is a participation of the righteousness of god ; to be made the righteousness of god , and that not in our selves but in another , that is in christ jesus . and that alone which is proposed unto our faith as the means and cause of it , is , his being made sin for us , or a sacrifice for sin , wherein all the guilt of our sins was laid on him , and he bare all our iniquities . this therefore is its peculiar object herein . and wherever in the scripture we are directed to seek for the forgiveness of sins by the blood of christ , receive the atonement , to be justified through the faith of him as crucified , the object of faith in justification is limited and determined . but it may be pleaded in exception unto the testimonies , that no one of them doth affirm , that we are justified by faith in the blood of christ alone ; so as to exclude the consideration of the other offices of christ and their actings , from being the object of faith in the same manner , and unto the same ends , with his sacerdotal office , and what belongs thereunto , or is derived from it . answ. this exception derives from that common objection against the doctrine of justification by faith alone ; namely that , that exclusive term alone , is not found in the scripture , or in any of the testimonies that are produced for justification by faith. but it is replyed with sufficient evidence of truth , that although the word be not found syllabically used unto this purpose ; yet there are exceptive expressions equivalent unto it , as we shall see afterwards . it is so in this particular instance also . for ( ) whereas our justification is expresly ascribed unto our faith in the blood of christ , as the propitiation for our sins , unto our believing in him as crucified for us , and it is no where ascribed unto our receiving of him as king , lord , or prophet ; it is plain , that the former expressions are virtually exclusive of the later consideration . ( ) i do not say , that the consideration of the kingly and prophetical offices of christ is excluded from our justification , as works are excluded in opposition unto faith and grace . for they are so excluded , as that we are to exercise an act of our minds in their positive rejection , as saying , get you hence , you have no lot nor portion in this matter . but as to these offices of christ , as to the object of faith as justifying , we say only that they are not included therein . for so to believe to be justified by his blood , as to exercise a positive act of the mind , excluding a compliance with his other offices , is an impious imagination . . neither the consideration of these offices themselves , nor of any of the peculiar acts of them , are suited to give the souls and consciences of convinced sinners , that relief which they seek after in justification . we are not in this whole cause to lose out of our eye , the state of the person who is to be justified , and what it is he doth seek after , and ought to seek after , therein . now this is pardon of sin , and righteousness before god alone . that therefore , which is no way suited to give or tender this relief unto him , is not , nor can be the object of his faith , whereby he is justified in that exercise of it , whereon his justification doth depend . this relief it will be said , is to be had in christ alone ; it is true , but under what consideration ? for the sole design of the sinner , is how he may be accepted with god , be at peace with him , have all his wrath turned away , by a propitiation or attonement . now this can no otherwise be done , but by the acting of some one , towards god , and with god on his behalf ; for it is about the turning away of gods anger , and acceptance with him , that the enquiry is made . it is by the blood of christ , that we are made nigh , who were far off ; eph. . . by the blood of christ are we reconciled who were enemies ; v. . by the blood of christ we have redemption . rom. . , . eph. . . &c. this therefore , is the object of faith. all the actings of the kingly and prophetical offices of christ , are all of them from god , that is in the name and authority of god towards us . not any one of them is towards god on our behalf , so as that by vertue of them , we should expect acceptance with god. they are all good , blessed , holy , in themselves , and of an eminent tendency unto the glory of god in our salvation : yea , they are no less necessary unto our salvation to the praise of gods grace , then are the attonement for sin and satisfaction which he made ; for from them is the way of life revealed unto us , grace communicated , our persons sanctified , and the reward bestowed . yea , in the exercise of his kingly power doth the lord christ doth pardon and justifie sinners . not that he did as a king constitute the law of justification , for it was given and established in the first promise , and he came to put it in execution ; joh. . . but in the vertue of his attonement and righteousness imputed unto them , he doth both pardon and justifie sinners . but they are the acts of his sacerdotal office alone , that respect god on our behalf . whatever he did on earth with god for the church , in obedience , suffering , and offering up of himself , whatever he doth in heaven in intercession , and appearance in the presence of god for us , it all entirely belongs unto his priestly office. and in these things alone doth the soul of a convinced sinner find relief , when he seeks after deliverance from the state of sin and acceptance with god. in these therefore alone the peculiar object of his faith , that which will give him rest and peace , must be comprized . and this last consideration is of it self sufficient to determine this difference . sundry things are objected against this assertion , which i shall not here at large discuss , because what is material in any of them , will occur on other occasions , where its consideration will be more proper . in general it may be pleaded , that justifying faith is the same with saving faith ; nor is it said , that we are justified by this or that part of faith , but by faith in general , that is , as taken essentially for the entire grace of faith. and as unto faith in this sense , not only a respect unto christ in all his offices , but obedience it self also is included in it , as is evident in many places of the scripture . wherefore there is no reason why we should limit the object of it , unto the person of christ as acting in the discharge of his sacerdotal office , with the effects and fruits thereof . answ. . saving faith , and justifying faith in any believer are one and the same , and the adjuncts of saving and justifying are but external denominations , from its distinct operations and effects . but yet saving faith doth act in a peculiar manner , and is of peculiar use in justification , such as it is not of under any other consideration whatever . wherefore ( ) although saving faith as it is described in general , do ever include obedience , not as its form or essence , but as the necessary effect is included in the cause , and the fruit in the fruit-bearing juyce , and is often mentioned as to its being and exercise , where there is no express mention of christ , his blood , and his righteousness , but is applied unto all the acts , duties , and ends of the gospel ; yet this proves not at all , but that as unto its duty , place , and acting in our justification , it hath a peculiar object . if it could be proved , that where justification is ascribed unto faith , that there it hath any other object assigned unto it , as that which it rested in for the pardon of sin and acceptance with god , this objection were of some force . but this cannot be done . ( ) this is not to say , that we are justified by a part of faith , and not by it as considered essentially ; for we are justified by the entire grace of faith , acting in such a peculiar way and manner ; as others have observed . but the truth is , we need not insist on the discussion of this enquiry . for the true meaning of it is , not whether any thing of christ is to be excluded from being the object of justifying faith , or of faith in our justification , but what in and of our selves under the name of receiving christ , as our lord and king is to be admitted unto an efficiency or conditionality in that work . as it is granted , that justifying faith is the receiving of christ , so whatever belongs unto the person of christ , or any office of his , or any acts in the discharge of any office , that may be reduced unto any cause of our justification , the meritorious , procuring , material , formal , or manifesting cause of it , is so far as it doth so , freely admitted to belong unto the object of justifying faith. neither will i contend with any upon this disadvantageous stating of the question , what of christ is to be esteemed the object of justifying faith , and what is not so . for the thing intended is only this ; whether our own obedience , distinct from faith , or included in it , and in like manner as faith , be the condition of our justification before god. this being that which is intended , which the other question is but invented to lead unto a compliance with , by a more specious pretence then in it self it is capable of under those terms , it shall be examined and no otherwise . chap. iv. of justification , the notion and signification of the word in the scripture . unto the right understanding of the nature of justification , the proper sense and signification of these words themselves , justification and to justifie , is to be enquired into . for until that is agreed upon , it is impossible that our discourses concerning the thing it self should be freed from equivocation . take words in various senses , and all may be true that is contradictorily affirmed or denied concerning what they are supposed to signifie . and so it hath actually fallen out in this case , as we shall see more fully afterwards . some taking these words in one sense , some in another , have appeared to deliver contrary doctrines concerning the thing it self , or our justification before god ; who yet have fully agreed in what the proper determinate sense or sigfication of the words doth import . and therefore the true meaning of them hath been declared and vindicated already by many . but whereas the right stating hereof , is of more moment unto the determination of what is principally controverted about the doctrine it self , or the thing signified , than most do apprehend ; and something at least remains to be added for the declaration and vindication of the import and only signification of these words in the scripture , i shall give an account of my observations concerning it , with what diligence i can . the latine derivation and composition of the word justificatio would seem to denote an internal change from inherent unrighteousness , unto righteousness likewise inherent ; by a physical motion , and transmutation , as the schoolmen speak . for such is the signification of words of the same composition . so sanctification , mortification , vivification , and the like do all denote a real internal work on the subject spoken of . hereon in the whole roman school , justification is taken for justifaction , or the making of a man to be inherently righteous by the infusion of a principle or habit of grace , who was before inherently and habitually unjust and unrighteous . whilst this is taken to be the proper signification of the word ; we neither do , nor can speak ad idem in our disputations with them about the cause and nature of that justification , which the scripture teacheth . and this appearing sense of the word possibly deceived some of the antients , as austin in particular , to declare the doctrine of free gratuitous sanctification , without respect unto any works of our own , under the name of justification . for neither he nor any of them , ever thought of a justification before god , consisting in the pardon of our sins and the acceptation of our persons as righteous , by vertue of any inherent habit of grace infused into us , or acted by us . wherefore the subject matter must be determined by the scriptural use and signification of these words , before we can speak properly or intelligibly concerning it . for if to justifie men in the scripture , signifie to make them subjectively and inherently righteous , we must acknowledge a mistake in what we teach concerning the nature and causes of justification . and if it signifie no such thing , all their disputations about justification by the infusion of grace and inherent righteousness thereon fall to the ground . wherefore all protestants ( and the socinians all of them comply therein ) do affirm that the use and signification of these words is forensick , denoting an act of jurisdiction . only the socinians , and some others would have it to consist in the pardon of sin only , which indeed the word doth not at all signifie . but the sense of the word , is to assoil , to acquit , to declare and pronounce righteous upon a trial , which in this case , the pardon of sin doth necessarily accompany . justificatio and justifico belong not indeed unto the latine tongue ; nor can any good authour be produced who ever used them , for the making of him inherently righteous by any means who was not so before . but whereas these words were coyned and framed to signifie such things as are intended , we have no way to determine the signification of them , but by the consideration of the nature of the things , which they were invented to declare and signifie . and whereas in this language these words are derived from jus and justum , they must respect an act of jurisdiction , rather then a physical operation or infusion . justificari is justus censeri , pro justo haberi ; to be esteemed , accounted or adjudged righteous . so a man was made justus filius in adoption unto him , by whom he was adopted : which what it is , is well declared by budaeus . cajus lib. . f. de adopt . de arrogatione loquens — ; is qui adoptat rogatur , id est , interrogatur , an velit eum quem adopturus sit , justum sibi filium esse . justum ( saith he ) intelligo non verum , ut aliqui censent , sed omnibus partibus ut ita dicam filiationis , veri filij vicem obtinentem , naturalis & legitimi filij loco sedentem . wherefore as by adoption , there is no internal inherent change made in the person adopted ; but by vertue thereof he is esteemed and adjudged as a true son , and hath all the rights of a legitimate son ; so by justification , as to the importance of the word , a man is only esteemed , declared and pronounced righteous , as if he were compleatly so . and in the present case , justification and gratuitous adoption are the same grace for the substance of them , joh. . . only respect is had in their different denomination of the same grace , unto different effects or priviledges that ensue thereon . but the true and genuine signification of these words is to be determined from those in the original languages of the scripture which are expounded by them . in the hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this the lxx. render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 job . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prov. . . to shew or declare one righteous ; to appear righteous ; to judge any one righteous . and the sense may be taken from any one of them , as chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold now i have ordered my cause , i know that i shall be justified . the ordering of his cause , ( his judgment ) his cause to be judged on , is his preparation for a sentence , either of absolution or condemnation ; and hereon his confidence was that he should be justified , that is , absolved , acquitted , pronounced righteous . and the sense is no less pregnant in the other places ; commonly they render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereof i shall speak afterwards . properly it denotes an action towards another , ( as justification , and to justifie do ) in hiphil only : and a reciprocal action of a man on himself in hithpael 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hereby alone is the true sense of these words determined . and i say that in no place , or on any occasion , is it used in that conjugation wherein it denotes an action towards another , in any other sense , but to absolve , acquit , esteem , declare , pronounce righteous , or to impute righteousness , which is the forensick sense of the word we plead for ; that is its constant use and signification , nor doth it ever once signifie to make inherently righteous ; much less to pardon or forgive , so vain is the pretence of some that justification consists only in the pardon of sin , which is not signified by the word in any one place of scripture . almost in all places this sense is absolutely unquestionable ; nor is there any more then one which will admit of any debate , and that on so faint a pretence as cannot prejudice its constant use and signification in all other places . whatever therefore an infusion of inherent grace may be , or however it may be called , justification it is not , it cannot be ; the word no where signifying any such thing . wherefore those of the church of rome do not so much oppose justification by faith through the imputation of the righteousness of christ , as indeed deny that there is any such thing as justification . for that which they call the first justification , consisting in the infusion of a principle of inherent grace , is no such thing as justification . and their second justification which they place in the merit of works wherein absolution or pardon of sin , hath neither place nor consideration , is inconsistent with evangelical justification , as we shall shew afterwards . this word therefore , whether the act of god towards men , or of men towards god , or of men among themselves , or of one towards another be expressed thereby , is always used in a forensick sense , and doth not denote a physical operation , transfusion or transmutation . sam. . . if any man hath a suit or cause let him come to me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and i will do him justice ; i will justifie him , judge in his cause and pronounce for him . deut. . . if there be a controversie among men , and they come to judgment , that the judges may judge them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall justifie the righteous , pronounce sentence on his side , whereunto is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they shall condemn the wicked ; make him wicked , as the word signifies ; that is , judge , declare and pronounce him wicked , whereby he becomes so judicially , and in the eye of the law ; as the other is made righteous , by declaration and acquitment . he doth not say this shall pardon the righteous , which to suppose would overthrow both the antithesis and design of the place . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much to infuse wickedness into a man , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to infuse a principle of grace or righteousness into him . the same antithesis occurs ; prov. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that justifieth the wicked , and condemneth the righteous . not he that maketh the wicked inherently righteous , not he that changeth him inherently from unrighteous unto righteousness : but he that without any ground , reason or foundation acquits him in judgment , or declares him to be righteous , is an abomination unto the lord. and although this be spoken of the judgment of men , yet the judgment of god also is according unto this truth . for although he justifieth the vngodly , those who are so in themselves ; yet he doth it on the ground and consideration of a perfect righteousness made theirs by imputation ; and by another act of his grace , that they may be meet subjects of this righteous favour , really and inherently changeth them from unrighteousness unto holiness , by the renovation of their natures : and these things are singular in the actings of god , which nothing amongst men hath any resemblance unto or can represent . for the imputation of the righteousness of christ , unto a person in himself ungodly unto his justification , or that he may be acquitted , absolved , and declared righteous , is built on such foundations , and procedeth on such principles of righteousness , wisdom , and soveraignty , as have no place among the actions of men , nor can have so , as shall afterwards be declared . and moreover , when god doth justifie the ungodly on the account of the righteousness imputed unto him , he doth at the same instant , by the power of his grace , make him inherently and subjectively righteous or holy , which men cannot do one towards another . and therefore whereas mans justifying of the wicked , is to justifie them in their wicked ways , whereby they are constantly made worse and more obdurate in evil ; when god justifies the ungodly , their change from personal unrighteousness and unholiness , unto righteousness and holiness , doth necessarily and infallibly accompany it . to the same purpose is the word used ; isa. . . which justifie the wicked for reward . chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he is near that justifieth me , who shall contend with me , let us stand together , who is my adversary , let him come near unto ; behold the lord god will help me , who shall condemn me ; where we have a full declaration of the proper sense of the word , which is to acquit and pronounce righteous on a trial. and the same sense is fully expressed in the former antithesis . kings . . , . if any man trespass against his neighbour , and an oath be laid upon him to cause him to swear , and the oath came before thine altar in this house ; then hear thou in heaven and do , and judge thy servants , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to condemn the wicked , to charge his wickedness on him , to bring his way on his head , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to justifie the righteous . the same words are repeated chron. . , . psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do justice to the afflicted and poor ; that is , justifie them in their cause against wrong and oppression . exod. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i will not justifie the wicked ; absolve , acquit , or pronounce him righteous . job . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be it far from me that i should justifie you , or pronounce sentence on your side , as if you were righteous . isa. . . by his knowledge my righteous servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall justifie many ; the reason whereof is added : for he shall bear their iniquities , whereon they are absolved and justified . once it is used in hithpael , wherein a reciprocal action is denoted , that whereby a man justifieth himself . gen. . . and judah said , what shall we say unto my lord ? what shall we speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and how shall we justify our selves , god hath found out our iniquity ? they could plead nothing why they should be absolved from guilt . once the participle is used to denote the outward instrumental cause of the justification of others , in which place alone there is any doubt of its sense . dan. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and they that justify many ; namely , in the same sense that the preachers of the gospel are said to save themselves and others . tim. . . for men may be no less the instrumental causes of the justification of others , than of their sanctification . wherefore although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in kal , signifies justum esse , and sometimes juste agere , which may relate unto inherent righteousness ; yet where any action towards another is denoted , this word signifies nothing , but to esteem , declare , pronounce , and adjudge any one absolved , acquitted , cleared , justified : there is therefore no other kind of justification once mentioned in the old testament . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word used to the same purpose in the new testament , and that alone . neither is this word used in any good author whatever , to signifie the making of a man righteous by any applications to produce internal righteousness in him ; but either to absolve and acquit , to judge , esteem , and pronounce righteous , or on the contrary to condemn so suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it hath two signifiications , to punish , and to account righteous . and he confirms this sense of the word by instances out of herodotus , appianus , and josephus . and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; with an accusative case , that is , when it respects and effects a subject , a person , it is either to condemn and punish , or to esteem and declare righteous ; and of this latter sense , he gives pregnant instances in the next words . hesychius mentions only the first signification . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they never thought of any sense of this word , but what is forensick . and in our language to be justified , was commonly used formerly , for to be judged and sentenced ; as it is still among the scots . one of the articles of peace between the two nations at the surrender of leith , in the days of edward the sixth was ; that if any one committed a crime , he should be justified by the law , upon his trial. and in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is jus in judicio auferre ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is justum censere , declarare , pronuntiare ; and how in the scriptures it is constantly opposed unto condemnare , we shall see immediately . but we may more distinctly consider the use of this word in the new testament , as we have done that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the old ▪ and that which we enquire concerning is , whether this word be used in the new testament , in a forensick sense to denote an act of jurisdiction , or in a physical sense to express an internal change or mutation , the infusion of an habit of righteousness , and the denomination of the person to be justified thereon ; or whether it signifieth not pardon of sin . but this we may lay aside ; for surely no man was ever yet so fond , as to pretend that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signifie to pardon sin ; yet is it the only word apply'd to express our justification in the new testament . for if it be taken only in the former sense , then that which is pleaded for by those of the roman church , under the name of justification , whatever it be , however good , useful and necessary , yet justification it is not , nor can be so called ; seeing it is a thing quite of another nature than what alone is signified by that word . matth. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; wisdom is justified of her children , not made just , but approved and declared . chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; by the words thou shalt be justified ; not made just by them , but judged according to them , as is manifest in the antithesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and by thy words thou shalt be condemned . luke . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; they justified god ; not surely by making him righteous in himself , but by owning , avowing and declaring his righteousness ; chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he willing to justifie himself , to declare and maintain his own righteousness . to the same purpose ; chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; you are they that justifie your selves before men , they did not make themselves internally righteous , but approved of their own condition ; as our saviour declares in the place ; chap. . . the publican went down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justified unto his house ; that is acquitted , absolved , pardoned , upon the confession of his sin , and supplication for remission . act. . , . with rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the doers of the law shall be justified . the place declares directly the nature of our justification before god , and puts the signification of the word out of question . for justification ensues , as the whole effect of inherent righteousness according unto the law : and therefore it is not the making of us righteous ; which is irrefragable . it is spoken of god ; rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that thou mayest be justified in thy sayings , where to ascribe any other sense to the word is blasphemy . in like manner the same word is used , and in the same signification ; cor. . . tim. . . rom. . , , , . chap. . , . chap. . , . chap. . . chap. . . gal. . , . chap. . , . chap. . . tit. . . jam. . , , . and in no one of these instances can it admit of any other signification , or denote the making of any man righteous by the infusion of an habit , or principle of righteousness , or any internal mutation whatever . it is not therefore in many places of scripture as bellarmine grants , that the words we have insisted on , do signifie the declaration or juridical pronuntiation of any one to be righteous , but in all places where they are used , they are capable of no other but a forensick sense ; especially , is this evident where mention is made of justification before god. and because in my judgment this one consideration doth sufficiently defeat all the pretences of those of the roman church about the nature of justification , i shall consider what is excepted against the observation insisted on , and remove it out of our way . lud. de blanc . in his reconciliatory endeavours on this article of justification ( thes. de usu & acceptatione vocis , justificandi ) grants unto the papists , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth in sundry places of the new testament , signifie to renew , to sanctifie , to infuse an habit of holiness or righteousness according as they plead . and there is no reason to think but he hath grounded that concession on those instances , which are most pertinent unto that purpose . neither is it to be expected that a better countenance will be given by any unto this concession , then is given it by him . i shall therefore examine all the instances which he insists upon unto this purpose , and leave the determination of the difference unto the judgment of the reader . only i shall premise that which i judge not an unreasonable demand ; namely , that if the signification of the word in any , or all the places which he mentions , should seem doubtful unto any ( as it doth not unto me ) that the uncertainty of a very few places , should not make us question the proper signification of a word , whose sense is determined in so many , wherein it is clear and unquestionable . the first place he mentioneth , is that of the apostle paul himself , rom. . . moreover whom he did predestinate , them he also called ; and whom he called , them he also justified , and whom he justified them he also glorified . the reason whereby he pleads that by justified in this place , an internal work of inherent holiness in them that are predestinated is designed , is this and no other . it is not , saith he , likely that the holy apostle in this enumeration of gracious priviledges , would omit the mention of our sanctification by which we are freed from the service of sin , and adorned with true internal holiness and righteousness : but this is utterly omitted , if it be not comprized under the name and title of being justified ; for it is absurd with some , to refer it unto the head of glorification . answ. ( ) the grace of sanctification , whereby our natures are spiritually washed , purified and endowed with a principle of life , holiness and obedience unto god , is a priviledge unquestionably great and excellent , and without which none can be saved . of the same nature also is our redemption by the blood of christ. and both these doth this apostle in other places without number , declare , commend , and insist upon . but that he ought to have introduced the mention of them , or either of them in this place , seeing he hath not done so , i dare not judge . . if our sanctification be included or intended in any of the priviledges here expressed , there is none of them , predestination only excepted , but it is more probably to be reduced unto , than unto that of being justified . indeed in vocation it seems to be included expresly . for whereas it is effectual vocation , that is intended wherein an holy principle of spiritual life , or faith it self is communicated unto us , our sanctification radically , and as the effect in its adaequate immediate cause is contained in it . hence we are said to be called to be saints ; rom. . . which is the same with being sanctified in christ jesus . cor. . . and in many other places is sanctification included in vocation . . whereas our sanctification in the infusion of a principle of spiritual life , and the actings of it unto an encrease in duties of holiness , righteousness and obedience , is that , whereby we are made meet for glory , and is of the same nature essentially with glory it self , whence its advances in us , are said to be from glory to glory ; cor. . . and glory it self is called the grace of life ; pet. . . it is much more properly expressed by our being glorified , than by being justified , which is a priviledge quite of another nature . however it is evident , that there is no reason why we should depart from the general use and signification of the word , no circumstance in the text compelling us so to do . the next place that he gives up unto this signification is cor. . . such were some of you , but you are washed , but ye are sanctified , but ye are justified in the name of our lord jesus , and by the spirit of our god ; that by justification here , the infusion of an inherent principle of grace making us inherently righteous , is intended , he endeavoureth to prove by three reasons . ( ) because justification is here ascribed unto the holy ghost , ye are justified by the spirit of our god. but to renew us is the properwork of the holy spirit . ( ) it is manifest , he says , that by justification , the apostle doth signifie some change in the corinthians , whereby they ceased to be what they were before . for they were fornicators and drunkards , such as could not inherit the kingdom of god , but now were changed , which proves a real inherent work of grace , to be intended . ( ) if justification here signifie nothing , but to be absolved from the punishment of sin , then the reasoning of the apostle will be infirm and frigid . for after he hath said that which is greater , as heightning of it , he addeth the less : for it is more to be washed , then merely to be freed from the punishment of sin . answ. . all these reasons prove not , that it is the same to be sanctified and to be justified , which must be , if that be the sense of the latter , which is here pleaded for . but the apostle makes an express distinction between them , and as this author observes , proceeds from one to another by an ascent from the lesser to the greater . and the infusion of an habit or principle of grace , or righteousness evangelical , whereby we are inherently righteous , by which he explains plains our being justified in this place , is our sanctification and nothing else . yea , and sanctification is here distinguished from washing ; but ye are washed , but ye are sanctified ; so as that it peculiarly in this place denotes positive habits of grace and holiness : neither can he declare the nature of it , any way different from what he would have expressed by , being justified . . justification is ascribed unto the spirit of god , as the principal efficient cause of the application of the grace of god and blood of christ , whereby we are justified , unto our souls and consciences . and he is so also of the operation of that faith whereby we are justified ; whence , although we are said to be justified by him , yet it doth not follow that our justification consists in the renovation of our natures . . the change and mutation that was made in these corinthians , so far as it was physical in effects inherent , ( as such there was ) the apostle expresly ascribes unto their washing and sanctification ; so that there is no need to suppose this change to be expressed by their being justified . and in the real change asserted , that is , in the renovation of our natures , consists the true entire work and nature of our sanctification . but whereas by reason of the vitious habits and practices mentioned , they were in a state of condemnation , and such as had no right unto the kingdom of heaven , they were by their justification changed and transferred out of that state into another , wherein they had peace with god , and right unto life eternal . . the third reason proceeds upon a mistake ; namely , that to be justified , is only to be freed from the punishment due unto sin . for it comprizeth both the non-imputation of sin , and the imputation of righteousness , with the priviledge of adoption and right unto the heavenly inheritance , which are inseparable from it . and although it doth not appear that the apostle in the enumeration of these priviledges , did intend a process from the lesser unto the greater ; nor is it safe for us to compare the unutterable effects of the grace of god by christ jesus , such as sanctification and justification are , and to determine which is greatest , and which is least ; yet following the conduct of the scripture , and the due consideration of the things themselves , we may say that in this life we can be made partakers of no greater mercy or priviledge , than what consists in our justification . and the reader may see from hence , how impossible it is to produce any one place wherein the words , justification , and to justifie , do signifie a real internal work and physical operation ; in that this learned man , a person of more then ordinary perspicuity , candor and judgment , designing to prove it , insisted on such instances , as give so little countenance unto what he pretended . he adds , tit. . , , . not by works of righteousness which we have done , but according unto his mercy he saved us , by the washing of regeneration , and renewing of the holy ghost ; which he shed on us abundantly through jesus christ our saviour ; that being justified by his grace , we should be made heirs according unto the hope of eternal life . the argument which he alone insists upon to prove , that by justification here , an infusion of internal grace is intended , is this ; that the apostle affirming first , that god saved us , according unto his mercy by the washing of regeneration , and renewing of the holy ghost , and afterwards affirming that we are justified by his grace , he supposes it necessary , that we should be regenerate and renewed , that we may be justified ; and if so , then our justification contains and compriseth our sanctification also . answ. the plain truth is , the apostle speaks not one word of the necessity of our sanctification , or regeneration , or renovation by the holy ghost , antecedently unto our justification , a supposition whereof contains the whole force of this argument . indeed he assigns our regeneration , renovation , and justification all the means of our salvation , all equally unto grace and mercy , in opposition unto any works of our own , which we shall afterwards make use of . nor is there intimated by him , any order of precedency , or connexion between the things that he mentions , but only between justification and adoption , justification having the priority in order of nature ; that being justified by his grace , we should be heirs according to the hope of eternal life . all the things he mentions are inseparable . no man is regenerate or renewed by the holy ghost , but withal he is justified . no man is justified , but withal he is renewed by the holy ghost . and they are all of them equally of soveraign grace in god in opposition unto any works of righteousness that we have wrought . and we plead for the freedom of gods grace in sanctification , no less then in justification . but that it is necessary that we should be sanctified that we may be justified before god , who justifieth the ungodly ; the apostle says not in this place , nor any thing to that purpose ; neither yet if he did so , would it at all prove , that the signification of that expression to be justified , is to be sanctified , or to have inherent holiness and righteousness wrought in us . and these testimonies would not have been produced to prove it , wherein these things are so expresly distinguished , but that there are none to be found of more force or evidence . the last place wherein he grants this signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is revel . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qui justus est , justificetur adhuc ; which place is pleaded by all the romanists . and our author says , they are but few among the protestants who do not acknowledge that the word cannot be here used in a forensick sense ▪ but that to be justified , is to go on and encrease in piety and righteousness . answ. but ( ) there is a great objection lies in the way of any argument from these words ; namely , from the various reading of the place . for many antient copies read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which the vulgar renders justificetur adhuc , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; let him that is righteous work righteousness still , as doth the printed copy which now lyeth before me . so it was in the copy of the complutensian edition which stephens commends above all others ; and in one more antient copy that he used . so it is in the syriack and arabick published by huterus , and in our own polyglot . so cyprian reads the words de bono patientiae ; justus autem adhuc justiora faciat , similiter & qui sanctus sanctiora . and i doubt not but that is the true reading of the place ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being supplied by some to comply with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ensues . and this phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is peculiar unto this apostle , being no where used in the new testament , ( nor it may be in any other author ) but by him . and he useth it expresly ; epist. . . and chap. . . where those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do plainly contain what is here expressed . ( ) to be justified , as the word is rendred by the vulgar , let him be justified more ( as it must be rendred , if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be retained ) respects an act of god , which neither in its beginning nor continuation is prescribed unto us as a duty , nor is capable of increase in degrees as we shall shew afterwards . ( ) men are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally from inherent righteousness ; and if the apostle had intended justification in this place , he would not have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . all which things prefer the complutensian , syriack , and arabick , before the vulgar reading of this place . if the vulgar reading be retained , no more can be intended , but that he who is righteous , should so proceed in working righteousness , as to secure his justified estate unto himself , and to manifest it before god and the world. now whereas the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used times in the new testament , these are all the places , whereunto any exception is put in against their forensick signification ; and how ineffectual these exceptions are , is evident unto any impartial judge . some other considerations may yet be made use of and pleaded to the same purpose : such is the opposition that is made between justification and condemnation ; so is it , isa. . , . prov. . . rom. . , . chap. . , . and in sundry other places , as may be observed in the preceding enumeration of them . wherefore as condemnation is not the infusing of an habit of wickedness into him that is condemned ; nor the making of him to be inherently wicked , who was before righteous ; but the passing a sentence upon a man with respect unto his wickedness ; no more is justification the change of a person from inherent unrighteousness unto righteousness , by the infusion of a principle of grace , but a sentential declaration of him to be righteous . moreover , the thing intended is frequently declared in the scripture by other aequivalent terms , which are absolutely exclusive of any such sense , as the infusion of an habit of righteousness ; so the apostle expresseth it by the imputation of righteousness without works ; rom. . , . and calls it the blessedness , which we have by the pardon of sin , and the covering of iniquity in the same place . so it is called reconciliation with god ; rom. . , . to be justified by the blood of christ , is the same with being reconciled by his death . being now justified by his blood , we shall be saved from wrath by him . for if when we were enemies we were reconciled to god by the death of his son , much more being reconciled , we shall be saved by his life . see cor. . , . reconciliation is not the infusion of an habit of grace , but the effecting of peace and love , by the removal of all enmity and causes of offence . to save , and salvation are used to the same purpose . he shall save his people from their sins ; matth. . . is the same , with , by him all that believe are justified from all things from which they could not be justified by the law of moses . act. . . that of gal. . . we have believed that we might be justified by the faith of christ , and not by the works of the law , is the same with act. . . but we believe that through the grace of our lord jesus christ , we shall be saved even as they ; ephes. . , . by grace ye are saved , through faith , and not of works ; is so to be justified . so it is expressed by pardon , or the remission of sins , which is the effect of it ; rom. . , . by receiving the atonement ; chap. . . not coming into judgment or condemnation ; joh. . . blotting out sins and iniquities ; isa. . . psal. . . isa. . . jer. . . act. . . casting them into the bottom of the sea ; micah . . . and sundry other expressions of an alike importance . the apostle declaring it by its effects , says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many shall be made righteous , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who on a juridical trial in open court , is absolved and declared righteous . and so it may be observed that all things concerning justification are proposed in the scripture under a juridical scheme , or forensick tryal and sentence . as ( ) a judgment is supposed in it , concerning which , the psalmist prays that it may not proceed on the terms of the law , psal. . . ( ) the judge , is god himself ; isa. . , . rom. . . ( ) the tribunal whereon god sits in judgment , is the throne of grace , heb. . . therefore will the lord wait , that he may be gracious unto you , and therefore vvill he be exalted , that he may have mercy upon you ; for the lord is a god of judgment isa. . . ( ) a guilty person . this is the sinner , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so guilty of sin , as to be obnoxious to the judgment of god ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. . . chap. . . whose mouth is stopped by conviction . ( ) accusers are ready to propose and promote the charge against the guilty person ; these are the law , joh. . . and conscience , rom. . . and sathan also , zach. . . rev. . . ( ) the charge is admitted and drawn up into an hand-vvriting in form of law , and is laid before the tribunal of the judge in bar , to the deliverance of the offender . col. . . ( ) a plea is prepared in the gospel for the guilty person . and this is grace , through the blood of christ , the ransome paid , the atonement made , the eternal righteousness brought in by the surety of the covenant . rom. . , , . dan. . . eph. . . ( ) hereunto alone the sinner betakes himself , renouncing all other apologies or defensatives whatever . psal. . , . psal. . . job . . , . chap. . , , . luk. . . rom. . , . chap. . , , , , . chap. . , , . ver . . . isa. . , . heb. . , , . chap. . , , , , , , , , , , , , . pet. . . joh. . . other plea for a sinner before god there is none . he who knoweth god and himself , will not provide or betake himself unto any other . nor will he as i suppose trust unto any other defence , were he sure of all the angels in heaven to plead for him . ( ) to make this plea effectual we have an advocate with the father , and he pleads his own propitiation for us . joh. . , . ( ) the sentence hereon is absolution , on the account of the ransome , blood or sacrifice and righteousness of christ ; with acceptation into favour , as persons approved of god. job . . . psal. . , . rom. . , , . chap. . , , . cor. . . gal. . , . of what use the declaration of this process in the justification of a sinner may be , hath been in some measure before declared . and if many did seriously consider , that all these things do concur and are required unto the justification of every one that shall be saved , it may be they would not have such slight thoughts of sin , and the way of deliverance from the guilt of it , as they seem to have . from this consideration did the apostle learn that terror of the lord , which made him so earnest with men to seek after reconciliation ; cor. . , . i had not so long insisted on the signification of the words in the scripture , but that a right understanding of it , doth not only exclude the pretences of the romanists about the infusion of an habit of charity , from being the formal cause of our justification before god , but may also give occasion unto some to take advice , into what place or consideration they can dispose their own personal inherent righteousness in their justification before him . chap. v. the distinction of a first and second justification examined . the continuation of justification whereon it doth depend . before we enquire immediately into the nature and causes of justification , there are some things yet previously to be considered , that we may prevent all ambiguity and misunderstanding , about the subject to be treated of . i say therefore that the evangelical justification which alone we plead about , is but one , and is at once compleated . about any other justification before god but one , we will not contend with any . those who can find out another , may as they please ascribe what they will unto it , or ascribe it unto what they will. let us therefore consider what is offered of this nature . those of the roman church do ground their whole doctrine of justification upon a distinction of a double justification , which they call the first and the second . the first justification , they say , is the infusion or the communication unto us of an inherent principle or habit of grace or charity . hereby they say original sin is extinguished , and all habits of sin are expelled . this justification they say is by faith , the obedience and satisfaction of christ being the only meritorious cause thereof . only they dispute many things about preparations for it , and dispositions unto it . under those terms the council of trent included the doctrine of the schoolmen about meritum de congruo , as both hosius and andradius confess in the defence of that council . and as they are explained , they come much to one ; however the council warily avoided the name of merit , with respect unto this their first justification . and the use of faith herein , ( which with them is no more but a general assent unto divine revelation ) is to bear the principal part in these preparations . so that to be justified by faith according unto them , is to have the mind prepared by this kind of believing to receive gratiam gratum facientem , an habit of grace expelling sin , and making us acceptable unto god. for upon this believing with those other duties of contrition and repentance which must accompany it , it is meet and congruous unto divine wisdom , goodness , and faithfulness to give us that grace whereby we are justified . and this according unto them is that justification , whereof the apostle paul treats in his epistles , from the procurement whereof he excludes all the works of the lavv. the second justification is an effect or consequent hereof . and the proper formal cause thereof is good works , proceeding from this principle of grace and love. hence are they the righteousness wherewith believers are righteous before god : whereby they merit eternal life . the righteousness of works they call it , and suppose it taught by the apostle james . this they constantly affirm to make us justos ex injustis , wherein they are followed by others . for this is the way that most of them take to salve the seeming repugnancy between the apostle paul and james . paul they say treats of the first justification only , whence he excludes all works , for it is by faith in the manner before described . but james treats of the second justification , which is by good works . so bellar. lib. . cap. . and lib. . cap. . and it is the express determination of those at trent . sess. . cap. . this distinction was coyned unto no other end , but to bring in confusion into the whole doctrine of the gospel . justification through the free grace of god by faith in the blood of christ is evacuated by it . sanctification is turned into a justification , and corrupted by making the fruits of it meritorious . the whole nature of evangelical justification consisting in the gratuitous pardon of sin and the imputation of righteousness , as the apostle expresly affirms , and the declaration of a believing sinner to be righteous thereon , as the word alone signifies , is utterly defeated by it . howbeit others have embraced this distinction also , though not absolutely in their sense . so do the socinians . yea it must be allowed in some sense by all that hold our inherent righteousness to be the cause of , or to have any influence into our justification before god. for they do allow of a justification which in order of nature is antecedent unto works truly gracious and evangelical . but consequential unto such works , there is a justification differing at least in degree , if not in nature and kind upon the difference of its formal cause which is our new obedience from the former . but they mostly say , it is only the continuation of our justification and the encrease of it as to degrees , that they intend by it . and if they may be allowed to turn sanctification into justification , and to make a progress therein , or an encrease thereof , either in the root or fruit to be a new justification , they may make twenty justifications as well as two for ought i know . for therein the inward man is renewed day by day . cor. . . and believers go from strength to strength , are changed from glory to glory ; cor. . . by the addition of one grace unto another in their exercise . pet. . , , , . and increasing with the encrease of god. col. . . do in all things grow up into him who is the head. ephes. . . and if their justification consist herein , they are justified anew every day . i shall therefore do these two things . ( ) shew that this distinction is both unscriptural and irrational . ( ) declare what is the continuation of our justification , and whereon it doth depend . justification by faith in the blood of christ , may be considered either as to the nature and essence of it , or as unto its manifestation and declaration . the manifestation of it is twofold . ( ) initial in this life . ( ) solemn and compleat at the day of judgment , whereof we shall treat afterwards . the manifestation of it in this life respects either , the souls and consciences of them that are justified , or others , that is the church and the world. and each of these have the name of justification assigned unto them , though our real justification before god be always one and the same . but a man may be really justified before god , and yet not have the evidence or assurance of it in his own mind . wherefore that evidence or assurance is not of the nature or essence of that faith whereby we are justified , nor doth necessarily accompany our justification . but this manifestation of a mans own justification unto himself , although it depends on many especial causes , which are not necessary unto his justification absolutely before god , is not a second justification when it is attained ; but only the application of the former unto his conscience by the holy ghost . there is also a manifestation of it with respect unto others , which in like manner depends on other causes then doth our justification before god absolutely ; yet is it not a second justification . for it depends wholly on the visible effects of that faith whereby we are justified , as the apostle james instructs us ; yet is it only our single justification before god , evidenced and declared , unto his glory , the benefit of others , and encrease of our own reward . there is also a twofold justification before god mentioned in the scripture . ( ) by the works of the law. rom. . . chap. . . matth. . , , , , . hereunto is required an absolute conformity unto the whole law of god in our natures , all the faculties of our souls , all the principles of our moral operations , with perfect actual obedience unto all its commands , in all instances of duty , both for matter and manner . for he is cursed who continueth not in all things that are written in the law to do them . and he that breaks any one commandment is guilty of the breach of the whole law. hence the apostle concludes , that none can be justified by the law , because all have sinned . ( ) there is a justification by grace through faith in the blood of christ , whereof we treat . and these ways of justification are contrary , proceeding on terms directly contradictory , and cannot be made consistent with , or subservient one to the other . but as we shall manifest afterwards the confounding of them both , by mixing them together , is that which is aimed at in this distinction of a first and second justification . but whatever respects it may have , that justification which we have before god , in his sight through jesus christ , is but one , and at once full and compleat , and this distinction is a vain and fond invention : for . as it is explained by the papists it is exceedingly derogatory to the merit of christ. for it leaves it no effect towards us , but only the infusion of an habit of charity . when that is done , all that remains with respect unto our salvation is to be wrought by our selves . christ hath only merited the first grace for us , that we therewith , and thereby may merit life eternal . the merit of christ being confined in its effect unto the first justification , it hath no immediate influence into any grace , priviledge , mercy , or glory that follow thereon ; but they are all effects of that second justification which is purely by works . but this is openly contrary unto the whole tenor of the scripture . for although there be an order of gods appointment , wherein we are to be made partakers of evangelical priviledges in grace and glory , one before another , yet are they all of them the immediate effects of the death and obedience of christ ; who hath obtained for us eternal redemption , heb. . . and is the authour of eternal salvation unto all that do obey him , chap. . . having by one offering for ever perfected them that are sanctified . and those who allow of a secondary , if not of a second justification by our own inherent personal righteousnesses , are also guilty hereof , though not in the same degree with them . for whereas they ascribe unto it , our acquitment from all charge of sin after the first justification , and a righteousness accepted in judgment , in the judgment of god , as if it were compleat and perfect , whereon depends our final absolution and reward , it is evident that the immediate efficacy of the satisfaction and merit of christ , hath its bounds assigned unto it in the first justification ; which whether it be taught in the scripture or no , we shall afterwards enquire . . more by this distinction is ascribed unto our selves working by vertue of inherent grace , as unto the merit and procurement of spiritual and eternal good , than unto the blood of christ. for that only procures the first grace and justification for us . thereof alone it is the meritorious cause ; or as others express it , we are made partakers of the effects of it in the pardon of sins past . but by vertue of this grace , we do our selves obtain , procure or merit another , a second , a compleat , justification , the continuance of the favour of god , and all the fruits of it , with life eternal and glory . so do our works at least perfect and compleat the merit of christ , without which it is imperfect . and those who assign the continuation of our justification wherein all the effects of divine favour and grace are contained unto our own personal righteousness , as also final justification before god as the pleadable cause of it , do follow their steps unto the best of my understanding . but such things as these , may be disputed ; in debates of which kind it is incredible almost what influence on the minds of men , traditions , prejudices , subtilty of invention and arguing do obtain , to divert them from real thoughts of the things about which they contend , with respect unto themselves and their own condition . if by any means such persons can be called home unto themselves , and find leasure to think how , and by what means they shall come to appear before the high god , to be freed from the sentence of the law , and the curse due to sin , to have a pleadable righteousness at the judgment seat of god before which they stand , especially if a real sense of these things be implanted on their minds by the convincing power of the holy ghost , all their subtle arguments and pleas for the mighty efficacy of their own personal righteousness , will sink in their minds like water at the return of the tide , and leave nothing but mud and defilement behind them . . this distinction of two justifications as used and improved by those of the roman church , leaves us indeed no justification at all . something there is in the branches of it , of sanctification , but of justification nothing at all . their first justification in the infusion of an habit or principle of grace , unto the expulsion of all habits of sin , is sanctification and nothing else . and we never did contend that our justification in such a sense , if any will take it in such a sense , doth consist in the imputation of the righteousness of christ. and this justification , if any will needs call it so , is capable of degrees , both of encrease in its self , and of exercise in its fruits , as was newly declared . but not only to call this our justification , with a general respect unto the notion of the word , as a making of us personally and inherently righteous , but to plead that this is the justification through faith in the blood of christ , declared in the scripture , is to exclude the only true evangelical justification from any place in religion . the second branch of the distinction hath much in it like unto justification by the law , but nothing of that which is declared in the gospel . so that this distinction instead of coyning us two justification according to the gospel , hath left us none at all . for . there is no countenance given unto this distinction in the scripture . there is indeed mention therein , as we observed before , of a double justification ; the one by the law , the other according unto the gospel . but that either of these should on any account be sub-distinguished into a first and second of the same kind , that is either according unto the law or the gospel , there is nothing in the scripture to intimate . for this second justification is no way applicable unto what the apostle james discourseth on that subject . he treats of justification ; but speaks not one word of an encrease of it , or addition unto it , of a first or second . besides he speaks expresly of him that boasts of faith , which being without works is a dead faith. but he who hath the first justification by the confession of our adversaries , hath a true living faith , formed and enlivened by charity . and he useth the same testimony concerning the justification of abraham that paul doth , and therefore doth not intend another but the same , though in a divers respect . nor doth any believer learn the least of it in his own experience ; nor without a design to serve a farther turn , would it ever have entered the minds of sober men on the reading of the scripture . and it is the bane of spiritual truth , for men in the pretended declaration of it , to coyn arbitrary distinctions without scripture ground for them , and obtrude them as belonging unto the doctrine they treat of . they serve unto no other end or purpose , but only to lead the minds of men from the substance of what they ought to attend unto , and to engage all sorts of persons in endless strifes and contentions . if the authors of this distinction would but go over the places in the scripture where mention is made of our justification before god , and make a distribution of them unto the respective parts of their distinction , they would quickly find themselves at an unrelievable loss . . there is that in the scripture ascribed unto our first justification , if they will needs call it so , as leaves no room for their second feigned justification . for the sole foundation and pretence of this distinction , is a denial of those things to belong unto our justification by the blood of christ , which the scripture expresly assigns unto it . let us take out some instances of what belongs unto the first , and we shall quickly see how little it is , yea that there is nothing left for the pretended second justification . for ( ) therein do we receive the compleat pardon and forgiveness of our sins . rom. . , , . ephes. . . chap. . . act. . . ( ) thereby are we made righteous ; rom. . . chap. . . and ( ) are freed from condemnation , judgment , and death . joh. . , . chap. . . rom. . . ( ) are reconciled unto god ; rom. . , . cor. . , . and ( ) have peace with him , and access into the favour wherein we stand by grace , with the advantages and consolations that depend thereon in a sense of his love. rom. . , , , , . and ( ) we have adoption therewithal and all its priviledges ; john . . and in particular ( ) a right and title unto the whole inheritance of glory ; act. . . rom. . . and ( ) hereon eternal life doth follow ; rom. . . chap. . . which things will be again immediately spoken unto upon another occasion . and if there be any thing now left for their second justification to do as such , let them take it as their own ; these things are all of them ours , or do belong unto that one justification which we do assert . wherefore it is evident that either the first justification overthrows the second , rendring it needless ; or the second destroys the first , by taking away what essentially belongs unto it ; we must therefore part with the one or the other , for consistent they are not . but that which gives countenance unto the fiction and artifice of this distinction and a great many more , is a dislike of the doctrine of the grace of god , and justification from thence by faith in the blood of christ , which some endeavour hereby to send out of the way upon a pretended sleeveless errand , whilst they dress up their own righteousness in its robes , and exalt it into the room and dignity thereof . but there seems to be more of reality and difficulty in what is pleaded concerning the continuation of our justification . for those that are freely justified , are continued in that state until they are glorified . by justification they are really changed into a new spiritual state and condition , and have a new relation given them unto god and christ , unto the law and the gospel . and it is enquired what it is whereon their continuation in this state doth on their part depend ; or what is required of them that they may be justified unto the end. and this as some say is not faith alone , but also the works of sincere obedience . and none can deny but that they are required of all them that are justified , whilst they continue in a state of justification on this side glory , which next and immediately ensues thereunto . but whether upon our justification at first before god , faith be immediately dismissed from its place and office , and its work be given over unto works , so as that the continuation of our justification should depend on our own personal obedience , and not on the renewed application of faith unto christ and his righteousness , is worth our enquiry . only i desire the reader to observe that which was the necessity of owning a personal obedience in justified persons , is on all hands absolutely agreed , the seeming difference that is herein , concerns not the substance of the doctrine of justification , but the manner of expressing our conceptions concerning the order of the disposition of gods grace , and our own duty , unto edification , wherein i shall use my own liberty , as it is meet others should do theirs . and i shall offer my thoughts hereunto in the ensuing observations . . justification is such a work as is at once compleated in all the causes , and the whole effect of it , though not as unto the full possession of all that it gives right and title unto . for ( ) all our sins past , present , and to come , were at once imputed unto and laid upon jesus christ ; in what sense , we shall afterwards enquire . he was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was upon him , and with his stripes are we healed . all we like sheep have gone astray , we have turned every one to his own way , and the lord hath made to meet on him the iniquities of us all , isa. . , . who his own self bare our sins in his own body on the tree , pet. . . the assertions being indefinite without exception or limitation , are equivalent unto vniversals . all our sins were on him , he bare them all at once , and therefore once died for all . ( ) he did therefore at once finish transgression , made an end of sin , made reconciliation for iniquity , and brought in everlasting righteousness , dan. . . at once he expiated all our sins ; for by himself he purged our sins , and then sate down at the right hand of the majesty on high , heb. . . and we are sanctified or dedicated unto god through the offering of the body of christ once for all ; for by one offering he hath perfected ( consummated , compleated as unto their spiritual state ) them that are sanctified , heb. . . . he never will do more than he hath actually done already for the expiation of all our sins from first to last ; for there remaineth no more sacrifice for sin . i do not say that hereupon our justification is compleat , but only that the meritorious procuring cause of it was at once compleated , and is never to be renewed or repeated any more ; all the enquiry is concerning the renewed application of it unto our souls and consciences , whether that be by faith alone , or by the works of righteousness which we do . ( ) by our actual believing with justifying faith , believing on christ , or his name , we do receive him , and thereby on our first justification become the sons of god ; joh. . . that is , joynt heirs with christ , and heirs of god ; rom. . . hereby we have a right unto , and an interest in all the benefits of his mediation ; which is to be at once compleatly justified . for in him we are compleat , col. . . for by the faith that is in him we do receive the forgiveness of sins , and a lot or inheritance among all them that are sanctified ; act. . . being immediately justified from all things from which we could not be justified by the law , act. . . yea god thereon blesseth us with all spiritual blessings in heavenly things in christ , ephes. . . all these things are absolutely inseparable from our first believing in him , and therefore our justification is at once compleat . in particular ( ) on our believing , all our sins are forgiven . he hath quickened you together with him , having forgiven you all trespasses , col. . , , . for in him we have redemption through his blood , even the forgiveness of sins , according unto the riches of his grace , ephes. . . which one place obviates all the petulant exceptions of some against the consistency of the free grace of god in the pardon of sins , and the satisfaction of christ in the procurement thereof . ( ) there is hereon nothing to be laid unto the charge of them that are so justified . for he that believeth hath everlasting life , and shall not come into condemnation , but is passed from death unto life , joh. . . and who shall lay any thing unto the charge of gods elect , it is god that justifieth , it is christ that died , rom. . , . and there is no condemnation unto them that are in christ jesus , ver . . for being justified by faith we have peace with god , chap. . . and ( ) we have that blessedness hereon whereof in this life we are capable , rom. . , . from all which it appears that our justification is at once compleat . and ( ) it must be so or no man can be justified in this world . for no time can be assigned , nor measure of obedience be limited , whereon it may be supposed that any one comes to be justified before god who is not so on his first believing . for the scripture doth no where assign any such time or measure . and to say that no man is compleatly justified in the sight of god in this life , is at once to overthrow all that is taught in the scriptures concerning justification , and therewithall all peace with god and comfort of believers . but a man acquitted upon his legal trial , is at once discharged of all that the law hath against him . . upon this compleat justification , believers are obliged unto universal obedience unto god. the law is not abolished but established by faith. it is neither abrogated nor dispensed withall by such an interpretation as should take off its obligation in any thing that it requires , nor as to the degree and manner wherein it requires it . nor is it possible it should be so . for it is nothing but the rule of that obedience which the nature of god and man make necessary from the one to the other . and that is an antinomianism of the worst sort , and most derogatory unto the law of god , which affirms it to be divested of its power , to oblige unto perfect obedience , so as that what it is not so , shall ( as it were in despight of the law ) be accepted as if it were so , unto the end for which the law requires it . there is no medium , but that either the law is utterly abolished , and so there is no sin , for where there is no law there is no transgression ; or it must be allowed to require the same obedience that it did at its first institution ; and unto the same degree . neither is it in the power of any man living to keep his conscience from judging and condemning that , whatever it be , wherein he is convinced that he comes short of the perfection of the law. wherefore , . the commanding power of the law in positive precepts and prohibitions which justified persons are subject unto , doth make and constitute all their inconformities unto it to be no less truly and properly sins in their own nature , than they would be if their persons were obnoxious unto the curse of it . this they are not , nor can be ; for to be obnoxious unto the curse of the law , and to be justified , are contradictory ; but to be subject to the commands of the law , and to be justified are not so . but it is a subjection to the commanding power of the law , and not an obnoxiousness unto the curse of the law , that constitutes the nature of sin in its transgression . wherefore that compleat justification which is at once , though it dissolve the obligation on the sinner unto punishment by the curse of the law , yet doth it not annihilate the commanding authority of the law , unto them that are justified , that what is sin in others , should not be so in them . see rom. . . , . hence in the first justification of believing sinners , all future sins are remitted as unto any actual obligation unto the curse of the law , unless they should fall into such sins as should ipso facto , forfeit their justified estate , and transfer them from the covenant of grace , into the covenant of works , which we believe that god in his faithfulness will preserve them from . and although sin cannot be actually pardoned before it be actually committed ; yet may the obligation unto the curse of the law be virtually taken away from such sins in justified persons as are consistent with a justified estate , or the terms of the covenant of grace , antecedently unto their actual commission . god at once in this sense forgiveth all their iniquities , and healeth all their diseases , redeemeth their life from destruction , and crowneth them with loving kindness and mercies , psal. . , . future sins are not so pardoned as that when they are committed they should be no sins , which cannot be , unless the commanding power of the law be abrogated . but their respect unto the curse of the law , or their power to oblige the justified person thereunto is taken away . still there abideth the true nature of sin in every inconformity unto , or transgression of the law in justified persons , which stands in need of daily actual pardon . for there is no man that liveth and sinneth not , and if we say that we have no sin , we do but deceive our selves . none are more sensible of the guilt of sin , none are more troubled for it , none are more earnest in supplications for the pardon of it , than justified persons . for this is the effect of the sacrifice of christ applyed unto the souls of believers , as the apostle declares , heb. . , , , , , . that it doth take away conscience , condemning the sinner for sin , with respect unto the curse of the law ; but it doth not take away conscience , condemning sin in the sinner , which on all considerations of god and themselves , of the law and the gospel , requires repentance on the part of the sinner , and actual pardon on the part of god. whereas therefore one essential part of justification consisteth in the pardon of our sins , and sins cannot be actually pardoned before they are actually committed , our present enquiry is , whereon the continuation of our justification doth depend , notwithstanding the interveniency of sin after we are justified , whereby such sins are actually pardoned , and our persons are continued in a state of acceptation with god , and have their right unto life and glory uninterrupted . justification is at once compleat , in the imputation of a perfect righteousness , the grant of a right and title unto the heavenly inheritance , the actual pardon of all past sins , and the virtual pardon of future sins , but how or by what means , on what terms and conditions this state is continued unto those who are once justified , whereby their righteousness is everlasting , their title to life and glory indefeazable , and all their sins are actually pardoned , is to be enquired . for answer unto this enquiry , i say ( ) it is god that justifieth , and therefore the continuation of our justification is his act also . and this on his part depends on the immutability of his counsel , the unchangeableness of the everlasting covenant , which is ordered in all things and sure , the faithfulness of his promises , the efficacy of his grace , his complacency in the propitiation of christ , with the power of his intercession , and the irrevocable grant of the holy ghost unto them that do believe ; which things are not of our present enquiry . . some say that on our part the continuation of this state , of our justification , depends on the condition of good works , that is , that they are of the same consideration and use with faith it self herein . in our justification it self there is , they will grant , somewhat peculiar unto faith ; but as unto the continuation of our justification , faith and works have the same influence into it . yea , some seem to ascribe it distinctly unto works in an especial manner , with this only proviso , that they be done in faith. for my part i cannot understand that the continuation of our justification hath any other dependencies , than hath our justification it self . as faith alone is required unto the one , so faith alone is required unto the other , although its operations and effects in the discharge of its duty and office in justification , and the continuation of it are divers , nor can it otherwise be . to clear this assertion two things are to be observed . . that the continuation of our justification is the continuation of the imputation of righteousness and the pardon of sins . i do still suppose the imputation of righteousness to concur unto our justification , although we have not yet examined what righteousness it is that is imputed . but that god in our justification imputeth righteousness unto us , is so expresly affirmed by the apostle , as that it must not be called in question . now the first act of god in the imputation of righteousness cannot be repeated . and the actual pardon of sin after justification , is an effect and consequent of that imputation of righteousness . if any man sin , there is a propitiation ; deliver him , i have found a ransome . wherefore unto this actual pardon , there is nothing required , but the application of that righteousness which is the cause of it , and this is done by faith only . . the continuation of our justification , is before god , or in the sight of god no less than our absolute justification is . we speak not of the sense and evidence of it unto our own souls unto peace with god ; nor of the evidencing and manifestation of it unto others by its effects ; but of the continuance of it in the sight of god. whatever therefore is the means , condition , or cause hereof , is pleadable before god , and ought to be pleaded unto that purpose . so then the enquiry is , what it is that , when a justified person is guilty of sin ( as guilty he is more or less every day ) and his conscience is pressed with a sense thereof , as that only thing which can endanger or intercept his justified estate , his favour with god , and title unto glory , he betakes himself unto , or ought so to do , for the continuance of his state , and pardon of his sins , what he pleadeth unto that purpose , and what is available thereunto . that this is not his own obedience , his personal righteousness , or fulfilling the condition of the new covenant , is evident , from ( ) the experience of believers themselves ; ( ) testimony of scripture , and ( ) the example of them whose cases are recorded therein . . let the experience of them that do believe be enquired into ; for their consciences are continually exercised herein . what is it that they betake themselves unto , what is it that they plead with god , for the continuance of the pardon of their sins , and the acceptance of their persons before him ? is it any thing but soveraign grace and mercy , through the blood of christ ? are not all the arguments which they plead unto this end , taken from the topicks , of the name of god , his mercy , grace , faithfulness , tender compassion , covenant and promises , all manifested , and exercised in and through the lord christ and his mediation alone ? do they not herein place their only trust and confidence for this end , that their sins may be pardoned , and their persons , though every way unworthy in themselves be accepted with god ? doth any other thought enter into their hearts ? do they plead their own righteousness , obedience , and duties to this purpose ? do they leave the prayer of the publican , and betake themselves unto that of the pharisee ? and is it not of faith alone , which is that grace whereby they apply themselves unto the mercy or grace of god through the mediation of christ ? it is true that faith herein , worketh and acteth it self in and by godly sorrow , repentance , humiliation , self-judging , and abhorrency , fervency in prayer and supplications with an humble waiting for an answer of peace from god , with engagements unto renewed obedience . but it is faith alone that makes applications unto grace in the blood of christ , for the continuation of our justified estate , expressing it self in those other ways and effects mentioned , from none of which a believing soul doth expect the mercy aimed at . . the scripture expresly doth declare this to be the only way of the continuation of our justification . joh. . , . these things write i unto you , that you sin not . and if any man sin we have an advocate with the father , jesus christ the righteous ; and he is the propitiation for our sins . it is required of those that are justified , that they sin not ; it is their duty not to sin ; but yet it is not so required of them , as that if in any thing they fail of their duty they should immediately lose the priviledge of their justification . wherefore on a supposition of sin , if any man sin , ( as there is no man that liveth and sinneth not ) what way is prescribed for such persons to take , what are they to apply themselves unto , that their sin may be pardoned , and their acceptance with god continued ; that is , for the continuation of their justification ? the course in this case directed unto by the apostle , is none other but the application of our souls by faith unto the lord christ , as our advocate with the father , on the account of the propitiation that he hath made for our sins . under the consideration of this double act of his sacerdotal office , his oblation and intercession , he is the object of our faith in our absolute justification , and so he is as unto the continuation of it . so our whole progress in our justified estate in all the degrees of it is ascribed unto faith alone . it is no part of our enquiry , what god requireth of them that are justified . there is no grace , no duty , for the substance of them , nor for the manner of their performance , that are required either by the law or the gospel , but they are obliged unto them . where they are omitted , we acknowledge that the guilt of sin is contracted , and that attended with such aggravations , as some will not own or allow to be confessed unto god himself . hence in particular the faith and grace of believers , do constantly and deeply exercise themselves in godly sorrow , repentance , humiliation for sin , and confession of it before god , upon their apprehensions of its guilt . and these duties are so far necessary unto the continuation of our justification , as that a justified estate cannot consist with the sins and vices that are opposite unto them . so the apostle affirms , that if we live after the flesh , we shall dye ; rom. . . he that doth not carefully avoid falling into the fire or water , or other things immediately destructive of life natural , cannot live . but these are not the things whereon life doth depend . nor have the best of our duties any other respect unto the continuation of our justification , but only as in them we are preserved from those things which are contrary unto it , and destructive of it . but the sole question is upon what the continuation of our justification doth depend , not concerning what duties are required of us , in the way of our obedience . if this be that which is intended in this position , the continuation of our justification depends on our own obedience and good works , or that our own obedience and good works are the condition of the continuation of our justification , namely , that god doth indispensably require good works and obedience in all that are justified , so that a justified estate is inconsistent with the neglect of them ; it is readily granted , and i shall never contend with any about the way whereby they chuse to express the conceptions of their minds . but if it be enquired what it is whereby we immediately concur in a way of duty unto the continuation of our justified estate , that is , the pardon of our sins and acceptance with god , we say it is such alone . for the just shall live by faith , rom. . . and as the apostle applies this divine testimony to prove our first or absolute justification to be by faith alone ; so doth he also apply it unto the continuation of our justification , as that which is by the same means only , heb. . , . now the just shall live by faith : but if any man draw back , my soul shall have no pleasure in him . but we are not of them that draw back unto perdition : but of them that believe , unto the saving of the soul. the drawing back to perdition includes the loss of a justified estate really so or in profession . in opposition thereunto the apostle placeth believing unto the saving of the soul ; that is , unto the continuation of justification unto the end . and herein it is , that the just live by faith , and the loss of this life can only be by unbelief . so the life which we now live in the flesh , is by the faith of the son of god , who loved us and gave himself for us , gal. . . the life which we now lead in the flesh , is the continuation of our justification , a life of righteousness and acceptation with god , in opposition unto a life by the works of the law , as the next words declare , ver . . i do not frustrate the grace of god , for if righteousness came by the law , then is christ dead in vain ; and this life is by faith in christ as he loved us , and gave himself for us , that is , as he was a propitiation for our sins . this then is the only way , means , and cause on our part of the preservation of this life , of the continuance of our justification ; and herein are we kept by the power of god through faith unto salvation . again ; if the continuation of our justification dependeth on our own works of obedience , then is the righteousness of christ imputed unto us only with respect unto our justification at first , or our first justification as some speak . and this indeed is the doctrine of the roman school . they teach that the righteousness of christ is so far imputed unto us , that on the account thereof god gives unto us justifying grace , and thereby the remission of sin in their sense , whence they allow it the meritorious cause of our justification . but on a supposition thereof , or the reception of that grace , we are continued to be justified before god by the works we perform by vertue of that grace received . and though some of them rise so high as to affirm , that this grace and the works of it , need no farther respect unto the righteousness of christ , to deserve our second justification and life eternal ; as doth vasquez expresly , in . . q. . disp. . cap. . yet many of them affirm that it is still from the consideration of the merit of christ that they are so meritorious . and the same , for the substance of it , is the judgment of some of them , who affirm the continuation of our justification to depend on our own works , setting aside that ambiguous term of merit . for it is on the account of the righteousness of christ they say , that our own works , or imperfect obedience , is so accepted with god , as that the continuation of our justification depends thereon . but the apostle gives us another account hereof ; rom. . , , . for he distinguisheth three things ; our access into the grace of god. ( ) our standing in that grace . ( ) our glorying in that station against all opposition . by the first he expresseth our absolute justification . by the second our continuation in the state whereinto we are admitted thereby ; and by the third , the assurance of that continuation , notwithstanding all the oppositions we meet withal . and all these he ascribeth equally unto faith , without the intermixture of any other cause or condition . and other places express to the same purpose might be pleaded . . the examples of them that did believe and were justified which are recorded in the scripture , do all bear witness unto the same truth . the continuation of the justification of abraham before god , is declared to have been by faith only ; rom. . . for the instance of his justification given by the apostle from gen. . . was long after he was justified absolutely . and if our first justification and the continuation of it , did not depend absolutely on the same cause , the instance of the one could not be produced for a proof , of the way and means of the other , as here they are . and david when a justified believer , not only placeth the blessedness of man in the free remission of sins , in opposition unto his own works in general ; rom. . , . but in his own particular case , ascribeth the continuation of his justification and acceptation before god , unto grace , mercy , and forgiveness alone , which are no otherwise received but by faith. psal. . , , . psal. . . all other works and duties of obedience do accompany faith in the continuation of our justified estate , as necessary effects and fruits of it , but not as causes , means , or conditions whereon that effect is suspended . it is patient waiting by faith , that brings in the full accomplishment of the promises , heb. . , . wherefore there is but one justification , and that of one kind only , wherein we are concerned in this disputation . the scripture makes mention of no more ; and that is the justification of an ungodly person by faith. nor shall we admit of the consideration of any other . for if there be a second justification , it must be of the same kind with the first or of another ; if it be of the same kind , then the same person is often justified with the same kind of justification , or at least more than once ; and so on just reason ought to be often baptized ; if it be not of the same kind , then the same person is justified before god with two sorts of justification , of both which the scripture is utterly silent . and the continuation of our justification depends solely on the same causes with our justification it self . chap. vi. evangelical personal righteousness , the nature and vse of it . final judgment , and its respect unto justification . the things which we have discoursed concerning the first and second justification , and concerning the continuation of justification , have no other design , but only to clear the principal subject whereof we treat , from what doth not necessarily belong unto it . for until all things that are either really heterogeneous or otherwise superfluous , are separated from it , we cannot understand aright the true state of the question about the nature and causes of our justification before god. for we intend one only justification , namely , that whereby god at once freely by his grace justifieth a convinced sinner through faith in the blood of christ. whatever else any will be pleased to call justification , we are not concerned in it , nor are the consciences of them that believe . to the same purpose we must therefore briefly also consider what is usually disputed about our own personal righteousness , with a justification thereon , as also what is called sentential justification at the day of judgment . and i shall treat no farther of them in this place , but only as it is necessary to free the principal subject under consideration , from being intermixed with them , as really it is not concerned in them . for what influence our own personal righteousness hath into our justification before god , will be afterwards particularly examined . here we shall only consider such a notion of it , as seems to enterfere with it , and disturb the right understanding of it . but yet i say concerning this also , that it rather belongs unto the difference that will be among us in the expression of our conceptions about spiritual things whilst we know but in part , than unto the substance of the doctrine it self . and on such differences no breach of charity can ensue , whilst there is a mutual grant of that liberty of mind , without which it will not be preserved one moment . it is therefore by some apprehended that there is an evangelical justification , upon our evangelical personal righteousness . this they distinguish from that justification which is by faith through the imputation of the righteousness of christ , in the sense wherein they do allow it . for the righteousness of christ is our legal righteousness , whereby we have pardon of sin , and acquitment from the sentence of the law , on the account of his satisfaction and merit . but moreover they say , that as there is a personal inherent righteousness required of us , so there is a justification by the gospel thereon . for by our faith and the plea of it , we are justified from the charge of unbelief ; by our sincerity and the plea of it , we are justified from the charge of hypocrisie ; and so by all other graces and duties from the charge of the contrary sins in commission or omission , so far as such sins are inconsistent with the terms of the covenant of grace . how this differeth from the second justification before god , which some say we have by works on the supposition of the pardon of sin for the satisfaction of christ , and the infusion of an habit of grace enabling us to perform those works , is declared by those who so express themselves . some add , that this inherent personal evangelical righteousness , is the condition on our part of our legal righteousness , or of the imputation of the righteousness of christ unto our justification , or the pardon of sin . and those by whom the satisfaction and merit of christ are denied , make it the only and whole condition of our absolute justification before god. so speak all the socinians constantly . for they deny our obedience unto christ to be either the meritorious or efficient cause of our justification ; only they say it is the condition of it , without which god hath decreed that we shall not be made partakers of the benefit thereof . so doth socinus himself , de justificat . pag. . sunt opera nostra , id est , ut dictum fuit , obedientia quam christo praestamus , licet nec efficiens nec meritoria , tamen causa est ( ut vocant ) sine qua non , justificationis coram deo , atque aeternae nostrae . again , pag. . inter opuscul . vt cavendum est ne vitae sanctitatem atque innocentiam effectum justificationis nostrae coram deo esse credamus , neque illam nostrae coram deo justificationis causam efficientem aut impulsivam esse affirmemus ; sed tantummodo causam sine qua eam justificationem nobis non contingere decrevit deus . and in all their discourses to this purpose , they assert our personal righteousness and holiness , or our obedience unto the commands of christ , which they make to be the form and essence of faith , to be the condition whereon we obtain justification or the remission of sins . and indeed considering what their opinion is concerning the person of christ , with their denial of his satisfaction and merit , it is impossible they should frame any other idea of justification in their minds . but what some among our selves intend by a compliance with them herein , who are not necessitated thereunto by a prepossession with their opinions about the person and mediation of christ , i know not . for as for them , all their notions about grace , conversion to god , justification , and the like articles of our religion , they are nothing but what they are necessarily cast upon by their hypothesis about the person of christ. at present i shall only enquire into that peculiar evangelical justification which is asserted to be the effect of our own personal righteousness , or to be granted us thereon . and hereunto we may observe . . that god doth require in and by the gospel a sincere obedience of all that do believe , to be performed in and by their own persons , though through the aids of grace supplied unto them by jesus christ. he requireth indeed obedience , duties , and works of righteousness in and of all persons whatever . but the consideration of them which are performed before believing , is excluded by all from any causality or interest in our justification before god. at least whatever any may discourse of the necessity of such works in a way of preparation unto believing ( whereunto we have spoken before ) none bring them into the verge of works evangelical , or obedience of faith , which would imply a contradiction . but that the works enquired after are necessary unto all believers , is granted by all ; on what grounds and unto what ends , we shall enquire afterwards ; they are declared , ephes. . . . it is likewise granted that believers , from the performance of this obedience , or these works of righteousness are denominated righteous in the scripture , and are personally and internally righteous , luke . . joh. . . but yet this denomination is no where given unto them , with respect unto grace habitually inherent , but unto the effects of it in duties of obedience , as in the places mentioned . they were both righteous before god , walking in all the commandments and ordinances of the lord blameless . the latter words give the reason of the former , or their being esteemed righteous before god. and he that doth righteousness is righteous ; the denomination is from doing . and bellarmine endeavouring to prove that it is habitual not actual righteousness , which is as he speaks , the formal cause of our justification before god , could not produce one testimony of scripture wherein any one is denominated righteous from habitual righteousness . de justificat . lib. . cap. . but is forced to attempt the proof of it with this absurd argument , namely , that we are justified by the sacraments , which do not work in us actual but habitual righteousness . and this is sufficient to discover the insufficiency of a pretence for any interest of our own righteousness from this denomination of being righteous thereby , seeing it hath not respect unto that which is the principal part thereof . . this inherent righteousness , taking it for that which is habitual and actual , is the same with our sanctification ; neither is there any difference between them , only they are divers names of the same thing . for our sanctification is the inherent renovation of our natures , exerting and acting it self in newness of life , or obedience unto god in christ , and works of righteousness . but sanctification and justification are in the scripture perpetually distinguished , whatever respect of causality the one of them may have unto the other . and those who do confound them , as the papists do , do not so much dispute about the nature of justification , as endeavour to prove that indeed there is no such thing as justification at all . for that which would serve most to enforce it , namely , the pardon of sin , they place in the exclusion and extinction of it , by the infusion of inherent grace , which doth not belong unto justification . . by this inherent personal righteousness , we may be said several ways to be justified . as ( ) in our own consciences , in as much as it is an evidence in us and unto us , of our participation of the grace of god in christ jesus , and of our acceptance with him , which hath no small influence into our peace . so speaks the apostle ; our rejoycing is this , the testimony of our conscience , that in simplicity and godly sincerity , not with fleshly wisdom , but by the grace of god , we have had our conversation in the world , . cor. . . who yet disclaims any confidence therein as unto his justification before god. for saith he , although i know nothing by my self , yet am i not thereby justified , cor. . . ( ) hereby may we be said to be justified before men ; that is , acquitted of evils laid unto our charge , and approved as righteous and unblameable . for the state of things is so in the world , as that the professors of the gospel ever were and ever will be , evil spoken of as evil doers . the rule given them to acquit themselves , so as that at length they may be acquitted and justified by all that are not absolutely blinded and hardened in wickedness , is that of an holy and fruitful walking in abounding in good works , pet. . . chap. . . and so is it with respect unto the church , that we be not judged dead , barren professors , but such as have been made partakers of the like precious faith with others . shew me thy faith by thy works , jam. . wherefore ( ) this righteousness is pleadable unto our justification against all the charges of satan , who is the great accuser of the brethren , of all that believe . whether he manage his charge privately in our consciences , which is as it were before god , as he charged job , or by his instruments in all manner of reproaches and calumnies , whereof some in this age have had experience in an eminent manner , this righteousness is pleadable unto our justification . on a supposition of these things , wherein our personal righteousness is allowed its proper place and use ( as shall afterwards be more fully declared ) i do not understand that there is an evangelical justification whereby believers are by and on the account of this personal inherent righteousness justified in the sight of god ; nor doth the imputation of the righteousness of christ unto our absolute justification before him depend thereon . for , . none have this personal righteousness but they are antecedently justified in the sight of god. it is wholly the obedience of faith , proceeding from true and saving faith in god by jesus christ. for as it was said before , works before faith , are as by general consent excluded from any interest in our justification , and we have proved that they are neither conditions of it , dispositions unto it , nor preparations for it , properly so called . but every true believer is immediately justified on his believing . nor is there any moment of time wherein a man is a true believer , according as faith is required in the gospel , and yet not be justified . for as he is thereby united unto christ , which is the foundation of our justification by him , so the whole scripture testifieth , that he that believes is justified ; or that there is an infallible connexion in the ordination of god between true faith and justification . wherefore this personal righteousness cannot be the condition of our justificaion before god , seeing it is consequential thereunto . what may be pleaded in exception hereunto from the supposition of a second justification , or differing causes of the beginning and continuation of justification , hath been already disproved . . justification before god is a freedom and absolution from a charge before god , at least it is contained therein . and the instrument of this charge must either be the law or the gospel . but neither the ▪ law nor the gospel , do before god , or in the sight of god , charge true believers with unbelief , hypocrisie , or the like . for who shall lay any thing unto the charge of gods elect , who are once justified before him ? such a charge may be laid against them by sathan , by the church sometimes on mistake , by the world , as it was in the case of job , against which this righteousness is pleadable . but what is charged immediately before god , is charged by god himself , either by the law or the gospel ; and the judgment of god is according unto truth . if this charge be by the law , by the law we must be justified . but the plea of sincere obedience will not justifie us by the law. that admits of none in satisfaction unto its demands , but that which is compleat and perfect . and where the gospel lays any thing unto the charge of any persons before god , there can be no justification before god , unless we shall allow the gospel to be the instrument of a false charge . for what should justifie him whom the gospel condemns ? and if it be a justification by the gospel from the charge of the law , it renders the death of christ of no effect . and a justification without a charge , is not to be supposed . . such a justification as that pretended , is altogether needless and useless . this may easily be evinced from what the scripture asserts unto our justification in the sight of god by faith in the blood of christ. but this hath been spoken to before on another occasion . let that be considered , and it will quickly appear , that there is no place nor use for this new justification upon our personal righteousness , whether it be supposed antecedent and subordinate thereunto , or consequential and perfective thereof . . this pretended evangelical justification hath not the nature of any justification that is mentioned in the scripture ; that is , neither that by the law , nor that provided in the gospel . justification by the law is this ; the man that doth the works of it shall live in them . this it doth not pretend unto . and as unto evangelical justification , it is every way contrary unto it . for therein the charge against the person to be justified is true ; namely , that he hath sinned , and is come short of the glory of god. in this it is false , namely , that a believer is an unbeliever ; a sincere person an hypocrite , one fruitful in good works , altogether barren . and this false charge is supposed to be exhibited in the name of god , and before him . our acquitment in true evangelical justification is by absolution or pardon of sin ; here by a vindication of our own righteousness . there the plea of the person to be justified is , guilty , all the world is become guilty before god ; but here the plea of the person on his trial is not guilty , whereon the proofs and evidences of innocency and righteousness do ensue ; but this is a plea which the law will not admit , and which the gospel disclaims . . if we are justified before god on our own personal righteousness , and pronounced righteous by him on the account thereof , then god enters into judgment with us on something in our selves , and acquits us thereon . for justification is a juridical act in and of that judgment of god which is according unto truth . but that god should enter into judgment with us , and justifie us with respect unto what he judgeth on , or our personal righteousness , the psalmist doth not believe , psal. . , . psal. . . nor did the publican , luke . . this personal righteousness of ours cannot be said to be a subordinate righteousness , and subservient unto our justification by faith in the blood of christ. for therein god justifieth the ungodly , and imputeth righteousness unto him that worketh not . and besides it is expresly excluded from any consideration in our justification , ephes. . , . . this personal inherent righteousness wherewith we are said to be justified with this evangelical justification , is our own righteousness . personal righteousness and our own righteousness , are expressions equivalent . but our own righteousness is not the material cause of any justification before god. for ( ) it is unmeet so to be . isa. . . ( ) it is directly opposed unto that righteousness whereby we are justified , as inconsistent with it unto that end , phil. . . rom. . , . it will be said that our own righteousness is the righteousness of the law ; but this personal righteousness is evangelical . but ( ) it will be hard to prove , that our personal righteousness is any other but our own righteousness ; and our own righteousness is expresly rejected from any interest in our justification , in the places quoted . ( ) that righteousness which is evangelical in respect of its efficient cause , its motives and some especial ends , is legal in respect of the formal reason of it , and our obligation unto it . for there is no instance of duty belonging unto it , but in general we are obliged unto its performance by virtue of the first commandment , to take the lord for our god. acknowledging therein his essential verity and soveraign authority ; we are obliged to believe all that he shall reveal , and to obey in all that he shall command . ( ) the good works rejected from any interest in our justification , are those whereunto we are created in christ jesus , ephes. . , . the works of righteousness which we have done , tit. . . wherein the gentiles are concerned , who never sought for righteousness by the works of the law , rom. . . but it will yet be said that these things are evident in themselves . god doth require an evangelical righteousness in all that do believe . this christ is not , nor is it the righteousness of christ. he may be said to be our legal righteousness , but our evangelical righteousness he is not . and so far as we are righteous with any righteousness , so far we are justified by it . for according unto this evangelical righteousness , we must be tried ; if we have it we shall be acquitted , and if we have it not , we shall be condemned . there is therefore a justification according unto it . i answer . ( ) according to some authors or maintainers of this opinion , i see not but that the lord christ is as much our evangelical righteousness as he is our legal . for our legal righteousness he is not in their judgment , by a proper imputation of his righteousness unto us , but by the communication of the fruits of what he did and suffered unto us . and so he is our evangelical righteousness also . for our sanctification is an effect or fruit of what he did and suffered for us . eph. . , . tit. . . . none have this evangelical righteousness , but those who are in order of nature at least , justified before they actually have it . for it is that which is required of all that do believe , and are justified thereon . and we need not much enquire how a man is justified , after he is justified . . god hath not appointed this personal righteousness in order unto our justification before him in this life , though he have appointed it , to evidence our justification before others , and even in his sight , as shall be declared . he accepts of it , approves of it , upon the account of the free justification of the person , in and by whom it is wrought . so he had respect unto abel and his offering . but we are not acquitted by it from any real charge in the sight of god , nor do receive remission of sins on the account of it . and those who place the whole of justification in the remission of sins , making this personal righteousness the condition of it , as the socinians do , leave not any place for the righteousness of christ in our justification . . if we are in any sense justified hereby in the sight of god , we have whereof to boast before him . we may not have so absolutely and with respect unto merit , yet we have so comparatively , and in respect of others , who cannot make the same plea for their justification . but all boasting is excluded . and it will not relieve to say , that this personal righteousness , is of the free grace and gift of god unto some , and not unto others ; for we must plead it as our duty , and not as gods grace . . suppose a person freely justified by the grace of god through faith in the blood of christ , without respect unto any works , obedience , or righteousness of his own : we do freely grant ; ( ) that god doth indispensably require personal obedience of him , which may be called his evangelical righteousness ; ( ) that god doth approve of , and accept in christ this righteousness so performed ; ( ) that hereby that faith whereby we are justified is evidenced , proved , manifested , in the sight of god and men . ( ) that this righteousness is pleadable unto an acquitment against any charge from satan , the world , or our own consciences ; ( ) that upon it , we shall be declared righteous at the last day , and without it none shall so be . and if any shall think meet from hence to conclude unto an evangelical justification , or call gods acceptance of our righteousness by that name , i shall by no means contend with them . and where-ever this enquiry is made , not how a sinner guilty of death and obnoxious unto the curse , shall be pardoned , acquitted and justified , which is by the righteousness of christ alone imputed unto him ; but how a man that professeth evangelical faith , or faith in christ , shall be tried , judged , and whereon as such he shall be justified , we grant that it is and must be by his own personal sincere obedience . and these things are spoken , not with a design to contend with any , or to oppose the opinions of any ; but only to remove from the principal question in hand , those things which do not belong unto it . a very few words will also free our enquiry from any concernment , in that which is called sentential justification , at the day of judgment . for of what nature soever it be , the person concerning whom that sentence is pronounced , was ( ) actually and compleatly justified before god in this world ; ( ) made partaker of all the benefits of that justification , even unto a blessed resurrection in glory ; ( it is raised in glory ; cor. . ) ( ) the souls of the most will long before have enjoyed a blessed rest with god , absolutely discharged and acquitted from all their labours , and all their sins ; there remains nothing but an actual admission of the whole person into eternal glory . wherefore this judgment can be no more but declaratory unto the glory of god , and the everlasting refreshment of them that have believed . and without reducing of it unto a new justification , as it is no where called in the scripture ; the ends of that solemn judgment , in the manifestation of the wisdom and righteousness of god , in appointing the way of salvation by christ , as well as in giving of the law ; the publick conviction of them , by whom the law hath been transgressed and the gospel despised ; the vindication of the righteousness , power and wisdom of god in the rule of the world by his providence , wherein for the most part , his paths unto all in this life are in the deep , and his footsteps are not known ; the glory and honour of jesus christ , triumphing over all his enemies , then fully made his footstool ; and the glorious exaltation of grace in all that do believe , with sundry other things of an alike tendency unto the ultimate manifestation of divine glory in the creation and guidance of all things , are sufficiently manifest . and whence it appears , how little force there is in that argument which some pretend to be of so great weight in this cause . as every one ( they say ) shall be judged of god at the last day , in the same way and manner , or on the same ground is he justified of god in this life . but by works and not by faith alone , every one shall be judged at the last day ; wherefore by works and not by faith alone every one is justified before god in this life . for . it is no where said that we shall be judged at the last day , ex operibus ; but , only that god will render unto men secundum opera . but god doth not justifie any in this life secundum opera ; being justified freely by his grace , and , not according to the works of righteousness which we have done . and we are every where said to be justified in this life , ex fide , per fidem , but no where propter fidem ; or that god justifieth us secundum fidem ; by faith ; but not for our faith , nor according unto our faith. and we are not to depart from the expressions of the scripture where such a difference is constantly observed . . it is somewhat strange that a man should be judged at the last day , and justified in this life , just in the same way and manner , that is with respect unto faith and works , when the scripture doth constantly ascribe our justification before god unto faith without works ; and the judgment at the last day is said to be according unto works , without any mention of faith. . if justification and eternal judgment proceed absolute-on the same grounds , reasons , and causes , then if men had not done what they shall be condemned for doing at the last day , they should have been justified in this life . but many shall be condemned only for sins against the light of nature , rom. . . as never having the written law or gospel made known unto them . wherefore unto such persons , to abstain from sins against the light of nature , would be sufficient unto their justification , without any knowledge of christ or the gospel . . this proposition , that god pardons men their sins , gives them the adoption of children with a right unto the heavenly inheritance according to their works ; is not only foraign to the gospel , but contradictory unto it , and destructive of it , as contrary unto all express testimonies of the scripture both in the old testament and the new , where these things are spoken of . but that god judgeth all men , and rendreth unto all men at the last judgment according unto their works , is true and affirmed in the scripture . . in our justification in this life by faith , christ is considered as our propitiation and advocate , as he who hath made atonement for sin , and brought in everlasting righteousness . but at the last day , and in the last judgment he is considered only as the judge . . the end of god in our justification is the glory of his grace ; eph. . . but the end of god in the last judgment is the glory of his remunerative righteousness , tim. . . . the representation that is made of the final judgment , math. . and chap. . is only of the visible church . and therein the plea of faith as to the profession of it is common unto all , and is equally made by all . upon that plea of faith , it is put unto the trial whether it were sincere true faith or no , or only that which was dead and barren . and this trial is made solely by the fruits and effects of it , and otherwise in the publick declaration of things unto all , it cannot be made . otherwise the faith whereby we are justified comes not into judgment at the last day . see joh. . . with mark. . . chap. vii . imputation , and the nature of it ; with the imputation of the righteousness of christ in particular . the first express record of the justification of any sinner is of abraham . others were justified before him from the beginning , and there is that affirmed of them , which sufficiently evidenceth them so to have been . but this prerogative was reserved for the father of the faithful , that his justification and the express way and manner of it , should be first entered on the sacred record . so it is gen. . . he believed in the lord , and it was counted unto him for righteousness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was accounted unto him , or imputed unto him for righteousness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it was counted , reckoned , imputed . and it was not written for his sake alone , that it was imputed unto him , but for us also unto whom it shall be imputed if we believe , rom. . , . wherefore the first express declaration of the nature of justification in the scripture , affirms it to be by imputation ; the imputation of somewhat unto righteousness . and this done in that place and instance , which is recorded on purpose , as the president and example of all those that shall be justified . as he was justified so are we , and no otherwise . under the new testament there was a necessity of a more full and clear declaration of the doctrine of it . for it is among the first and most principal parts of that heavenly mystery of truth which was to be brought to light by the gospel . and besides there was from the first a strong and dangerous opposition made unto it . for this matter of justification , the doctrine of it , and what necessarily belongs thereunto , was that whereon the jewish church broke off from god , refused christ and the gospel , perishing in their sins ; as is expresly declared , rom. . , . , . and in like manner a dislike of it , an opposition unto it , ever was and ever will be a principle and cause of the apostasie of any professing church , from christ and the gospel , that falls under the power and deceit of them ; as it fell out afterwards in the churches of the galatians . but in this state the doctrine of justification was fully declared , stated , and vindicated by the apostle paul in a peculiar manner . and he doth it especially by affirming and proving that we have the righteousness whereby and wherewith we are justified by imputation ; or that our justification consists in the non-imputation of sin , and the imputation of righteousness . but yet , although the first recorded instance of justification , and which was so recorded , that it might be an example and represent the justification of all that should be justified unto the end of the world , is expressed by imputation , and righteousness imputed , and the doctrine of it in that great case , wherein the eternal welfare of the church of the jews , or their ruine was concerned , is so expressed by the apostle ; yet is it so fallen out in our days that nothing in religion is more maligned , more reproached , more despised , then the imputation of righteousness unto us , or an imputed righteousness . a putative righteousness , the shadow of a dream , a fancy , a mummery , an imagination , say some among us . an opinion , foeda , execranda , pernitiosa , detestanda , saith socinus . and opposition ariseth unto it every day from great variety of principles . for those by whom it is opposed and rejected can by no means agree what to set up in the place of it . however , the weight and importance of this doctrine is on all hands acknowledged , whether it be true or false . it is not a dispute about notions , terms , and speculations , wherein christian practice is little or not at all concerned , ( of which nature many are needlesly contended about ) but such as hath an immediate influence into our whole present duty , with our eternal welfare or ruine . those by whom this imputation of righteousness is rejected , do affirm that the faith and doctrine of it , do overthrow the necessity of gospel obedience , of personal righteousness , and good works , bringing in antinomianism , and libertinism in life . hereon it must of necessity be destructive of salvation , in those who believe it , and conform their practice thereunto . and those on the other hand by whom it is believed , seeing they judge it impossible that any man should be justified before god any other way , but by the imputation of the righteousness of christ , do accordingly judge , that without it none can be saved . hence a learned man of late concludes his discourse concerning it ; hactenus de imputatione justitiae christi , sine qua nemo unquam aut salvatus est , aut salvari queat . justificat . paulin. cap. . thus far of the imputation of the righteousness of christ , without which no man was ever saved , nor can any so be . they do not think nor judge , that all those are excluded from salvation , who cannot apprehend , or to deny the doctrine of the imputation of the righteousness of christ , as by them declared . but they judge that they are so , unto whom that righteousness is not really imputed ; nor can they do otherwise , whil'st they make it the foundation of all their own acceptation with god and eternal salvation . these things greatly differ . to believe the doctrine of it , or not to believe it , as thus or thus explained , is one thing ; and to enjoy the thing , or not enjoy it , is another . i no way doubt , but that many men do receive more grace from god , than they understand or will own ; and have a greater efficacy of it in them , than they will believe . men may be really saved , by that grace which doctrinally they do deny ; and they may be justified by the imputation of that righteousness which in opinion they deny to be imputed . for the faith of it , is included in that general assent which they give unto the truth of the gospel , and such an adherence unto christ may ensue thereon , as that their mistake of the way whereby they are saved by him , shall not defraud them of a real interest therein . and for my part , i must say , that notwithstanding all the disputes that i see and read about justification ( some whereof are full of offence and scandal ) i do not believe but that the authors of them , ( if they be not socinians throughout , denying the whole merit and satisfaction of christ ) do really trust unto the mediation of christ for the pardon of their sins , and acceptance with god , and not unto their own works or obedience . nor will i believe the contrary , until they expresly declare it . of the objection on the other hand , concerning the danger of the doctrine of the imputation of the righteousness of christ , in reference unto the necessity of holiness , and works of righteousness , we must treat afterwards . the judgment of the reformed churches herein is known unto all , and must be confessed , unless we intend by vain cavils to encrease and perpetuate contentions . especially the church of england is in her doctrine express as unto the imputation of the righteousness of christ , both active and passive as it is usually distinguished . this hath been of late so fully manifested out of her authentick writings , that is , the articles of religion , and books of homilies , and other writings publickly authorized , that it is altogether needless to give any farther demonstration of it . those who pretend themselves to be otherwise minded , are such as i will not contend withall . for to what purpose is it to dispute with men who will deny the sun to shine , when they cannot bear the heat of its beams . wherefore in what i have to offer on this subject , i shall not in the least depart from the ancient doctrine of the church of england ; yea i have no design but to declare and vindicate it , as god shall enable . there are indeed sundry differences among persons learned , sober , and orthodox ( if that term displease not ) in the way and manner of the explication of the doctrine of justification by the imputation of the righteousness of christ , who yet all of them agree in the substance of it , in all those things wherein the grace of god , the honour of christ , and the peace of the souls of men are principally concerned . as far as it is possible for me , i shall avoid the concerning of my self at present , in these differences . for unto what purpose is it to contend about them , whilst the substance of the doctrine it self is openly opposed and rejected ? why should we debate about the order and beautifying of the rooms in an house , whilst fire is set unto the whole ? when that is well quenched , we may return to the consideration of the best means for the disposal and use of the several parts of it . there are two grand parties by whom the doctrine of justification by the imputation of the righteousness of christ is opposed , namely , the papists and the socinians . but they proceed on different principles , and unto different ends. the design of the one is to exalt their own merits , of the other to destroy the merit of christ. but besides these who trade in company , we have many interlopers , who coming in on their hand , do make bold to borrow from both , as they see occasion . we shall have to do with them all in our progress ; not with the persons of any , nor the way and manner of their expressing themselves , but the opinions of all of them so far as they are opposite unto the truth . for it is that which wise men despise and good men bewail , to see persons pretending unto religion and piety , to cavil at expressions , to contend about words , to endeavour the fastening of opinions on men which they own not , and thereon mutually to revile one another , publishing all to the world , as some great atchievement or victory . this is not the way to teach them truths of the gospel , nor to promote the edification of church . but in general , the importance of the cause to be pleaded , the greatness of the opposition that is made unto the truth , and the high concernment of the souls of believers , to be rightly instructed in it , do call for a renewed declaration and vindication of it . and what i shall attempt unto this purpose , i do it under this perswasion , that the life and continuance of any church on the one hand , and its apostasie or ruine on the other , do depend in an eminent manner on the preservation or rejection of the truth in this article of religion ; ( and i shall add ) as it hath been professed , received , and believed in the church of england in former days . the first thing we are to consider is the meaning of these words to impute and imputation . for from a meer plain declaration hereof , it will appear that sundry things charged on a supposition of the imputation we plead for , are vain and groundless , or the charge it self is so . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word first used to this purpose , signifies to think , to esteem , to judge , or to refer a thing or matter unto any ; to impute , or to be imputed for good or evil. see levit. . . chap. . . and psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it was counted , reckoned , imputed unto him for righteousness . to judge or esteem this or that good or evil , to belong unto him , to be his . the lxx. express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as do the writers of the new testament also . and these are rendred by reputare , imputare , acceptum ferre , tribuere , assignare , ascribere . but there is a different signification among these words ; in particular , to be reputed righteous , and to have righteousness imputed , differ , as cause and effect . for that any may be reputed righteous , that is , be judged or esteemed so to be , there must be a real foundation of that reputation , or it is a mistake , and not a right judgment ; as a man may be reputed to be wise , who is a fool , or reputed to be rich , who is a beggar . wherefore he that is reputed righteous , must either have a righteousness of his own , or another antecedently imputed unto him , as the foundation of that reputation . wherefore to impute righteousness unto one that hath none of his own , is not to repute him to be righteous , who is indeed unrighteous , but it is to communicate a righteousness unto him , that he may rightly and justly be esteemed , judged , or reputed righteous . imputare , is a word that the latine tongue owns in the sense wherein it is used by divines . optime de pessimis meruisti , ad quos pervenerit incorrupta rerum fides , magno authori suo imputata . senec. ad mart. and plin. lib. . cap. . in his apology for the earth our common parent , nostris eam criminibus urgemus , culpamque nostram illi imputamus . in their sense , to impute any thing unto another , is if it be evil , to charge it on him , to burden him with it ; so saith pliny , we impute our own faults to the earth , or charge them upon it . if it be good , it is to ascribe it unto him as his own , whether originally it were so or no ; magno authori imputata . vasquez , in thom. . tom. . disp. . attempts the sense of the word , but confounds it with reputare . imputare aut reputare quidquam alicui , est idem atque inter ea quae sunt ipsius , & ad eum pertinent , connumerare & recensere . this is reputare properly , imputare includes an act antecedent unto this accounting or esteeming a thing to belong unto any person . but whereas that may be imputed unto us which is really our own antecedently unto that imputation , the word must needs have a double sense , as it hath in the instances given out of latine authors now mentioned . and , . to impute unto us that which was really ours , antecedently unto that imputation , includes two things in it . ( ) an acknowledgment or judgment , that the thing so imputed is really and truly ours , or in us . he that imputes wisdom or learning unto any man , doth in the first place acknowledge him to be wise or learned . ( ) a dealing with them according unto it , whether it be good or evil. so when upon a trial a man is acquitted because he is found righteous ; first he is judged and esteemed righteous , and then dealt with as a righteous person ; his righteousness is imputed unto him . see this exemplified , gen. . . . to impute unto us that which is not our own antecedently unto that imputation , includes also in it two things . ( ) a grant or donation of the thing it self unto us to be ours , on some just ground and foundation . for a thing must be made ours , before we can justly be dealt withall according unto what is required on the account of it . ( ) a will of dealing with us , or an actual dealing with us according unto that which is so made ours . for in this matter whereof we treat , the most holy and righteous god doth not justifie any , that is , absolve them from sin , pronounce them righteous , and thereon grant unto them right and title unto eternal life , but upon the interveniency of a true and compleat righteousness , truly and compleatly made the righteousness of them that are to be justified , in order of nature antecedently unto their justification . but these things will be yet made more clear by instances , and it is necessary they should be so . . there is an imputation unto us of that which is really our own , inherent in us , performed by us , antecedently unto that imputation , and this whether it be evil or good. the rule and nature hereof is given and expressed , ezek. . . the righteousness of the righteous shall be upon him , the wickedness of the wicked shall be upon him . instances we have of both sorts . ( ) in the imputation of sin , when the person guilty of it , is so judged and reckoned a sinner , as to be dealt withall accordingly . this imputation shimei deprecated , sam. . . he said unto the king , let not my lord impute iniquity unto me , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in the expression of the imputation of righteousness . gen. . . ) neither do thou remember what thy servant did perversely ; for thy servant doth know that i have sinned . he was guilty , and acknowledged his guilt , but deprecates the imputation of it , in such a sentence concerning him , as his sin deserved . so stephen deprecated the imputation of sin unto them that stoned him , whereof they were really guilty , act. . . lay not this sin to their charge ; impute it not unto them . as on the other side zechariah the son of jehojada , who died in the same cause , and the same kind of death with stephen , prayed that the sin of those which slew him might be charged on them , chron. . . wherefore to impute sin , is to lay it unto the charge of any , and to deal with them according unto its desert . to impute that which is good unto any , is to judge and acknowledge it so to be theirs , and thereon to deal with them in whom it is , according unto its respect unto the law of god. the righteousness of the righteous shall be upon him . so jacob provided that his righteousness should answer for him , gen. . . and we have an instance of it in gods dealing with men , psal. . . then stood up phineas and executed judgment , and it was imputed unto him for righteousness . notwithstanding it seemed that he had not sufficient warrant for what he did , yet god that knew his heart , and what guidance of his own spirit he was under , approved his fact as righteous , and gave him a reward testifying that approbation . concerning this imputation it must be observed , that whatever is our own antecedently thereunto , which is an act of god thereon , can never be imputed unto us for any thing more or less than what it is really in it self . for this imputation consists of two parts , or two things concur thereunto . ( ) a judgment of the thing to be ours , to be in us , or to belong unto us . ( ) a will of dealing with us , or an actual dealing with us according unto it . wherefore in the imputation of any thing unto us , which is ours , god esteemeth it not to be other than it is . he doth not esteem that to be a perfect righteousness which is imperfect ; so to do might argue either a mistake of the thing judged on , or perverseness in the judgment it self upon it . wherefore if , as some say , our own faith and obedience are imputed unto us for righteousness , seeing they are imperfect they must be imputed unto us for an imperfect righteousness , and not for that which is perfect . for that judgment of god which is according unto truth , is in this imputation . and the imputation of an imperfect righteousness unto us , esteeming it only as such , will stand us in little stead in this matter . and the acceptilation which some plead , ( traducing a fiction in humane laws , to interpret the mystery of the gospel ) doth not only overthrow all imputation , but the satisfaction and merit of christ also . and it must be observed , that this imputation is a meer act of justice , without any mixture of grace , as the apostle declares , rom. . . for it consists of these two parts . ( ) an acknowledging and judging that to be in us which is truly so . ( ) a will of dealing with us according unto it ; both which are acts of justice . the imputation unto us of that which is not our own , antecedently unto that imputation , at least not in the same manner as it is afterwards , is various also , as unto the grounds and causes that it proceeds upon . only it must be observed , that no imputation of this kind , is to account them , unto whom any thing is imputed , to have done the things themselves which are imputed unto them . that were not to impute but to err in judgment , and indeed utterly to overthrow the whole nature of gracious imputation . but it is to make that to be ours by imputation , which was not ours before , unto all ends and purposes whereunto it would have served , if it had been our own , without any such imputation . it is therefore a manifest mistake of their own which some make the ground of a charge on the doctrine of imputation . for the say , if our sins were imputed unto christ , then must he be esteemed to have done what we have done amiss , and so be the greatest sinner that ever was ; and on the other side , if his righteousness be imputed unto us , then are we esteemed to have done what he did , and so to stand in no need of the pardon of sin . but this is contrary unto the nature of imputation , which proceeds on no such judgment , but on the contrary , that we our selves have done nothing of what is imputed unto us ; nor christ any thing of what was imputed unto him . to declare more distinctly the nature of this imputation , i shall consider the several kinds of it , or rather the several grounds whence it proceeds . for this imputation unto us , of what is not our own antecedent unto that imputation , may be either , ( ) ex justitia , or ( ) ex voluntaria sponsione , or ( ) ex injuria , or ( ) ex gratia ; all which shall be exemplified . i do not place them thus distinctly , as if they might not some of them concur in the same imputation , which i shall manifest that they do . but i shall refer the several kinds of imputation , unto that which is the next cause of every one . . things that are not our own originally , personally , inherently , may yet be imputed unto us ex justitia , by the rule of righteousness . and this may be done upon a double relation unto those whose they are ; ( ) foederal , ( ) natural . ( ) things done by one may be imputed unto others , propter relationem foederalem , because of a covenant relation between them . so the sin of adam was , and is imputed unto all his posterity , as we shall afterwards more fully declare ▪ and the ground hereof is , that we stood all in the same covenant with him , who was our head and representative therein . the corruption and depravation of nature which we derive from adam is imputed unto us , with the first kind of imputation , namely , of that which is ours antecedently unto that imputation . but his actual sin is imputed unto us , as that which becomes ours by that imputation , which before it was not . hence saith bellarmine himself ; peccatum adami ita posteris omnibus imputatur , ac si omnes idem peccatum patravissent . de amiss . grat. lib. . cap. . the sin of adam is so imputed unto all his posterity , as if they had all committed the same sin . and he gives us herein the true nature of imputation , which he fiercely disputes against in his books of justification . for the imputation of that sin unto us , as if we had committed it , which he acknowledgeth , includes both a transcription of that sin unto us , and a dealing with us , as if we had committed it ; which is the doctrine of the apostle rom. . . there is an imputation of sin unto others , ex justitia propter relationem naturalem , on the account of a natural relation between them , and those who had actually contracted the guilt of it . but this is so only with respect unto some outward temporary effects of it . so god speaks concerning the children of the rebellious israelites in the wilderness . your children shall wander in the wilderness forty years , and bear your whoredoms , numb . . . your sin shall be so far imputed unto your children , because of their relation unto you , and your interest in them , as that they shall suffer for them in an afflictive condition in the wilderness . and this was just , because of the relation between them ; as the same procedure of divine justice is frequently declared in other places of the scripture . so where there is a due foundation of it , imputation is an act of justice . . imputation may justly ensue , ex voluntaria sponsione ; when one freely and willingly undertakes to answer for another . an illustrious instance hereof we have in that passage of the apostle unto philemon , in the behalf of onesimus ; ver . . if he have wronged the , or oweth thee ought , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , impute it unto me , put it on my account . he supposeth that philemon might have a double action against onesimus . ( ) injuriarum , of wrongs ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if he hath dealt unjustly with the or by the , if he hath so wronged the as to render himself obnoxious unto punishment ; ( ) damni , or of loss ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if he oweth thee ought , be a debtor unto the , which made him liable to payment or restitution . in this state the apostle interposeth himself by a voluntary sponsion , to undertake for onesimus . i paul have written it with my own hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i paul will answer for the whole . and this he did by the transcription of both the debts of onesimus unto himself ; for the crime was of that nature as might be taken away by compurgation , being not capital . and the imputation of them unto him , was made just by his voluntary undertaking of them . account me , saith he , the person that hath done these things ; and i will make satisfaction , so that nothing be charged on onesimus . so judah voluntarily undertook unto jacob , for the safety of benjamin , and obliged himself unto perpetual guilt in case of failure ; gen. . . i will be surety for him , of my hand shalt thou require him , if i bring him not unto the , and set him before thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i will sin , or be a sinner before thee always ; be guilty and as we say , bear the blame . so he expresseth himself again unto joseph , chap. . . it seems this is the nature and office of a surety ; what he undertaketh for , is justly to be required at his hand , as if he had been originally and personally concerned in it . and this voluntary sponsion was one ground of the imputation of our sin unto christ. he took on him the person of the whole church that had sinned , to answer for what they had done against god and the law. hence that imputation was fundamentaliter ex compacto , ex voluntaria sponsione , it had its foundation in his voluntary undertaking . but on supposition hereof ; it was actually ex justitia , it being righteous that he should answer for , and make good what he had so undertaken , the glory of gods righteousness and holiness being greatly concerned herein . . there is an imputation , ex injuria ; when that is laid unto the charge of any , whereof he is not guilty : so bathsheba says unto david ; it shall come to pass that when my lord the king shall sleep with his fathers , that i and my son solomon shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners ; kings . . shall be dealt with as offenders , as guilty persons , have sin imputed unto us , on one pretence or other unto our destruction . we shall be sinners ; be esteemed so , and be dealt withal accordingly . and we may see that in the phrase of the scripture the denomination of sinners , followeth the imputation , as well as the inhesion of sin ; which will give light unto that place of the apostle , he was made sin for us , cor. . . this kind of imputation hath no place in the judgment of god. it is far from him , that the righteous should be as the wicked . . there is an imputation , ex mera gratia , of meer grace and favour . and this is , when that which antecedently unto this imputation was no way ours , not inherent in us , not performed by us , which we had no right nor title unto , is granted unto us , made ours , so as that we are judged of , and dealt with according unto it . this is that imputation in both branches of it , negative in the non-imputation of sin , and positive in the imputation of righteousness , which the apostle so vehemently pleads for , and so frequently asserteth , rom. . for he both affirms the thing it self , and declares that it is of meer grace , without respect unto any thing within our selves . and if this kind of imputation cannot be fully exemplified in any other instance , but this alone , whereof we treat , it is because the foundation of it in the mediation of christ is singular , and that which there is nothing to parallel in any other case among men . from what hath been discoursed concerning the nature and grounds of imputation , sundry things are made evident which contribute much light unto the truth which we plead for , at least unto the right understanding and stating of the matter under debate . as . the difference is plain between the imputation of any works of our own unto us , and the imputation of the righteousness of faith without works . for the imputation of works unto us , be they what they will , be it faith it self as a work of obedience in us , is the imputation of that which was ours , before such imputation . but the imputation of the righteousness of faith , or the righteousness of god which is by faith , is the imputation of that which is made ours by vertue of that imputation . and these two imputation differ in their whole kind . the one is a judging of that to be in us , which indeed is so , and is ours , before that judgment be passed concerning it , the other is a communication of that unto us , which before was not ours . and no man can make sense of the apostles discourse , that is , he cannot understand any thing of it , if he acknowledge not that the righteousness he treats of is made ours by imputation , and was not ours , antecedently thereunto . . the imputation of works , of what sort soever they be , of faith it self as a work , and all the obedience of faith , is ex justitia , and not ex gratia : of right and not of grace . however the bestowing of faith on us , and the working of obedience in us , may be of grace ; yet the imputation of them unto us , as in us , and as ours , is an act of justice . for this imputation as was shewed , is nothing but a judgment that such and such things are in us , or are ours , which truly and really are so , with a treating of us according unto them . this is an act of justice , as it appears in the description given of that imputation . but the imputation of righteousness mentioned by the apostle is as unto us ex mera gratia , of meer grace , as he fully declares , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and moreover he declares , that these two sorts of imputation are inconsistent and not capable of any composition , so that any thing should be partly of the one , and partly of the other , rom. . . if by grace , then it is no more of works , otherwise grace is no more grace ; but if it be of works , then it is no more grace ; otherwise works is no more works . for instance , if faith it self as a work of ours be imputed unto us , it being ours antecedently unto that imputation , it is but an acknowledgment of it to be in us and ours , with an ascription of it unto us for what it is . for the ascription of any thing unto us for what it is not , is no imputation but mistake . but this is an imputation ex justitia , of works ; and so that which is of meer grace , can have no place , by the apostles rule . so the imputation unto us of what is in us , is exclusive of grace , in the apostles sense . and on the other hand ; if the righteousness of christ be imputed unto us , it must be ex mera gratia ; of meer grace ; for that is imputed unto us , which was not ours , antecedently unto that imputation , and so is communicated unto us thereby . and here is no place for works , nor for any pretence of them . in the one way the foundation of imputation is in our selves , in the other it is in another , which are irreconcileable . . herein both these kinds of imputation do agree . namely , in that whatever is imputed unto us , it is imputed for what it is , and not for what it is not . if it be a perfect righteousness that is imputed unto us , so it is esteemed and judged to be , and accordingly are we to be dealt withall , even as those who have a perfect righteousness . and if that which is imputed as righteousness unto us be imperfect , or imperfectly so , then as such must it be judged when it is imputed ; and we must be dealt withall as those which have such an imperfect righteousness , and no otherwise . and therefore whereas our inherent righteousness is imperfect , ( they are to be pityed or despised , not to be contended withall , that are otherwise minded ) if that be imputed unto us , we cannot be accepted on the account thereof as perfectly righteous , without an error in judgment . . hence the true nature of that imputation which we plead for ( which so many cannot or will not understand ) is manifest , and that both negatively and positively . for ( ) negatively ; ( ) it is not a judging or esteeming of them to be righteous who truly and really are not so . such a judgment is not reducible unto any of the grounds of imputation before-mentioned . it hath the nature of that which is ex injuria , or a false charge , only it differs materially from it . for that respects evil , this that which is good . and therefore the clamour of the papists and others are meer effects of ignorance or malice , wherein they cry out ad ravim , that we affirm god to esteem them to be righteous , who are wicked , sinful and polluted . but this falls heavily on them who maintain that we are justified before god by our own inherent righteousness ; for then a man is judged righteous , who indeed is not so . for he who is not perfectly righteous , cannot be righteous in the sight of god unto justification . ( ) it is not a naked pronunciation or declaration of any one to be righteous , without a just and sufficient foundation for the judgment of god declared therein . god declares no man to be righteous but he who is so ; the whole question being , how he comes so to be . ( ) it is not the transmission or transfusion of the righteousness of another into them that are to be justified , that they should become perfectly and inherently righteous thereby . for it is impossible that the righteousness of one should be transfused into another , to become his subjectively and inherently . but it is a great mistake on the other hand , to say that therefore the righteousness of one can no way be made the righteousness of another ; which is to deny all imputation . wherefore ( ) positively ; this imputation is an act of god ex mera gratia , of his meer love and grace , whereby on the consideration of the mediation of christ , he makes an effectual grant and donation of a true , real , perfect righteousness , even that of christ himself unto all that do believe , and accounting it as theirs , on his own gracious act , both absolves them from sin , and granteth them right and title unto eternal life . hence , . in this imputation , the thing it self is first imputed unto us , and not any of the effects of it , but they are made ours by virtue of that imputation . to say that the righteousness of christ , that is , his obedience and sufferings are imputed unto us only as unto their effects , is to say that we have the benefit of them , and no more ; but imputation it self is denied . so say the socinians , but they knew well enough , and ingenuously grant , that they overthrow all true real imputation thereby . nec enim ut per christi justitiam justificemur , opus est ut illius justitia , nostra fiat justitia ; sed sufficit ut christi justitia sit causa nostrae justificationis ; & hactenus possumus tibi concedere , christi justitiam esse nostram justitiam , quatenus nostrum in bonum justitiamque redundat ; verum tu proprie nostram , id est , nobis attributam ascriptamque intelligis , saith schlictingius ; disp. pro socin . ad meisner . pag. . and it is not pleasing to see some among our selves with so great confidence take up the sense and words of these men in their disputations against the protestant doctrine in this cause , that is , the doctrine of the church of england . that the righteousness of christ is imputed unto us , as unto its effects , hath this sound sense in it ; namely , that the effects of it are made ours , by reason of that imputation . it is so imputed , so reckoned unto us of god , as that he really communicates all the effects of it unto us . but to say the righteousness of christ is not imputed unto us , only its effects are so , is really to overthrow all imputation . for ( as we shall see ) the effects of the righteousness of christ cannot be said properly to be imputed unto us ; and if his righteousness it self be not so , imputation hath no place herein , nor can it be understood why the apostle should so frequently assert it as he doth , rom. . and therefore the socinians who expresly oppose the imputation of the righteousness of christ , and plead for a participation of its effects or benefits only , do wisely deny any such kind of righteousness of christ , namely , of satisfaction and merit , ( or that the righteousness of christ as wrought by him , was either satisfactory or meritorious ) as alone may be imputed unto us . for it will readily be granted , that what alone they allow the righteousness of christ to consist in , cannot be imputed unto us , whatever benefit we may have by it . but i do not understand how those who grant the righteousness of christ to consist principally in his satisfaction for us or in our stead , can conceive of an imputation of the effects thereof unto us , without an imputation of the thing it self . seeing it is for that as made ours , that we partake of the benefits of it . but from the description of imputation and the instances of it , it appeareth that there can be no imputation of any thing , unless the thing it self be imputed , nor any participation of the effects of any thing , but what is grounded on the imputation of the thing it self . wherefore in our particular case , no imputation of the righteousness of christ is allowed , unless we grant it self to be imputed ; nor can we have any participation of the effects of it , but on the supposition and foundation of that imputation . the impertinent cavils that some of late have collected from the papists and socinians , that if it be so , then are we as righteous as christ himself , that we have redeemed the world , and satisfied for the sins of others , that the pardon of sin is impossible , and personal righteousness needless , shall afterwards be spoken unto , so far as they deserve . all that we now aim to demonstrate , is only , that either the righteousness of christ it self is imputed unto us , or there is no imputation in the matter of our justification , which whether there be or no , is another question afterwards to be spoken unto . for as was said , the effects of the righteousness of christ , cannot be said properly to be imputed unto ▪ us . for instance , pardon of sin is a great effect of the righteousness of christ. our sins are pardoned on the account thereof . god for christs sake forgiveth us all our sins . but the pardon of sin cannot be said to be imputed unto us , nor is so . adoption , justification , peace with god , all grace and glory , are effects of the righteousness of christ. but that these things are not imputed unto us , nor can be so , is evident from their nature : but we are made partakers of them all , upon the account of the imputation of the righteousness of christ unto us , and no otherwise . thus much may suffice to be spoken of the nature of imputation of the righteousness of christ , the grounds , reasons , and causes whereof , we shall in the next place enquire into . and i doubt not but we shall find in our enquiry , that it is no such figment , as some ignorant of these things do imagine , but on the contrary , an important truth immixed with the most fundamental principles of the mystery of the gospel , and inseparable from the grace of god in christ jesus . chap. viii . imputation of the sins of the church unto christ. grounds of it . the nature of his suretyship . causes of the new covenant . christ and the church one mystical person ; consequents thereof . those who believe the imputation of the righteousness of christ unto believers , for the justification of life , do also unanimously profess , that the sins of all believers were imputed unto christ. and this they do on many testimonies of the scripture directly witnessing thereunto , some whereof shall be pleaded and vindicated afterwards . at present we are only on the consideration of the general notion of these things , and the declaration of the nature of what shall be proved afterwards . and in the first place we shall enquire into the foundation of this dispensation of god , and the equity of it , or the grounds whereinto it is resolved , without an understanding whereof , the thing it self cannot be well apprehended . the principal foundation hereof is , that christ and the church , in this design , were one mystical person , which state they do actually coalesce in , through the uniting efficacy of the holy spirit . he is the head , and believers are the members of that one person , as the apostle declares , cor. . , . hence as what he did is imputed unto them , as if done by them , so what they deserved on the account of sin was charged upon him . so is it expressed by a learned prelate ; nostram causam sustinebat , qui nostram sibi carnem aduniverat , & ita nobis arctissimo vinculo conjunctus , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quae erant nostra fecit sua . and again ; quid mirum si in nostra persona constitutus , nostram carnem indutus , &c. môntacut . origin . ecclesiast . the antients speak to the same purpose . leo. serm. . ideo se humanae infirmitati virtus divina conseruit , ut dum deus sua facit esse quae nostra sunt , nostra faceret esse quae sua sunt . and also sermo . . caput nostrum dominus jesus christus omnia in se corporis sui membra transformans , quod olim in psalmo eructaverat , id in supplicio crucis sub redemptorum suorum voce clamavit . and so speaks augustine to the same purpose ; epist. . ad honoratum ; audimus vocem corporis , ex ore capitis ; ecclesia in illo patiebatur , quando pro ecclesia patiebatur , &c. we hear the voice of the body from the mouth of the head. the church suffered in him , when he suffered for the church ; as he suffers in the church , when the church suffereth for him . for as we have heard the voice of the church in christ-suffering , my god , my lord , why hast thou forsaken me ; look upon me ; so we have heard the voice of christ in the church-suffering , saul , saul , why persecutest thou me . but we may yet look a little backward and farther into the sense of the antient church herein . christus , saith irenaeus , omnes gentes exinde ab adam disper sas , & generationem hominum in semet ipso recapitulatus est ; unde a paulo typus futuri dictus est ipse adam ; lib. . cap. . and again ; recapitulans universum hominum genus in se ab initio usque ad finem , recapitulatus est & mortem ejus . in this of recapitulation there is no doubt but he had respect unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mentioned , ephes. . . and it may be this was that which origen intended aenigmatically , by saying , the soul of the first adam was the soul of christ , as it is charged on him . and cyprian , epist. . on bearing about the administration of the sacrament of the eucharist ; nos omnes portabat christus ; qui & peccata nostra portabat . he bare us , or suffered in our person , when he bare our sins . whence athanasius affirms of the voice he used on the cross ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we suffered in him . eusebius speaks many things to this purpose . demonstrat . evangel . lib. . cap. . expounding those words of the psalmist , heal my soul , for , or as he would read them , if , i have sinned against thee ; and applying them unto our saviour in his sufferings ; he saith thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; because he took of our sins to himself ; communicated our sins to himself ; making them his own ; for so he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , making our sins his own . and because in his following words he fully expresseth what i design to prove , i shall transcribe them at large , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i have transcribed this passage at large , because , as i said , what i intend to prove in the present discourse is declared fully therein . thus therefore he speaks . how then did he make our sins to be his own , and how did he bear our iniquities ? is it not from thence , that we are said to be his body , as the apostle speaks , you are the body of christ , and members , for your part , or of one another ; and as when one member suffers , all the members do suffer ; so the many members , sinning and suffering , he according unto the laws of sympathy in the same body , ( seeing that being the word of god , he would take the form of a servant , and be joyned unto the common habitation of us all ( in the same nature ) took the sorrows or labours of the suffering members on him , and made all their infirmities his own , and according to the laws of humanity ( in the same body ) bare our sorrow and labour for us . and the lamb of god did not only these things for us , but he underwent torments , and was punished for us ; that which he was no ways exposed unto for himself , but we were so by the multitude of our sins ; and thereby he became the cause of the pardon of our sins ; namely , because he underwent death , stripes , reproaches , translating the thing which we had deserved unto himself ; and was made a curse for us , taking unto himself the curse that was due to us ; for what was he , but ( a substitute for us ) a price of redemption for our souls ? in our person therefore the oracle speaks , — whilst freely uniting himself unto us , and us unto himself , and making our ( sins or passions his own ) i have said lord be merciful unto me , heal my soul , for i have sinned against thee . that our sins were transferred unto christ and made his , that thereon he underwent the punishment that was due unto us for them : and that the ground hereof , whereinto its equity is resolved , is the vnion between him and us , is fully declared in this discourse . so saith the learned and pathetical author of the homilies on math. . in the works of chrysostom , hom. . which is the last of them . in carne sua omnem carnem suscepit , crucifixus , omnem carnem crucifixit in se. he speaks of the church . so they speak often others of them ; that he bare us , that he took us with him on the cross , that we were all crucified in him ; as prospher ; he is not saved by the cross of christ , who is not crucified in christ. resp. ad cap. gal. cap. . this then i say is the foundation of the imputation of the sins of the church unto christ , namely , that he and it are one person , the grounds whereof we must enquire into . but hereon sundry discourses do ensue , and various enquiries are made . what a person is , in what sense , and how many senses that word may be used ; what is the true notion of it , what is a natural person , what a legal , civil , or political person ; in the explication whereof some have fallen into mistakes . and if we should enter into this field , we need not fear matter enough of debate and altercation . but i must needs say , that these things belong not unto our present occasion ; nor is the union of christ and the church illustrated , but obscured by them . for christ and believers are neither one natural person , nor a legal or political person , nor any such person as the laws , customs , or usages of men do know or allow of . they are one mystical person , whereof although there may be some imperfect resemblances found in natural or political unions , yet the union from whence that denomination is taken between him and us , is of that nature , and ariseth from such reasons and causes , as no personal vnion among men , ( or the vnion of many persons ) hath any concernment in . and therefore as to the representation of it unto our weak understandings unable to comprehend the depth of heavenly mysteries , it is compared unto vnions of divers kinds and natures . so is it represented by that of man and wife ; not unto those mutual affections which give them only a moral vnion , but from the extraction of the first woman , from the flesh and bone of the first man , and the institution of god for the individual society of life thereon . this the apostle at large declares , ephes. . , , , , , , , . whence he concludes , that from the union thus represented , we are members of his body , of his flesh and of his bone , ver . . or have such a relation unto him , as eve had to adam , when she was made of his flesh and bone ; and so was one flesh with him . so also it is compared unto the union of the head and members of the same natural body , cor. . . and unto a political vnion also between a ruling or political head , and its political members ; but never exclusively unto the union of a natural head , and its members comprized in the same expression , ephes. . . col. . . and so also unto sundry things in nature , as a vine and its branches , joh. . , , . and it is declared by the relation that was between adam and his posterity , by gods institution and the law of creation ; rom. . . &c. and the holy ghost by representing the union that is between christ and believers , by such a variety of resemblances , in things agreeing only in the common or general notion of vnion on various grounds , doth sufficiently manifest that it is not of , nor can be reduced unto any one kind of them . and this will yet be made more evident by the consideration of the causes of it , and the grounds whereinto it is resolved . but whereas it would require much time and diligence to handle them at large , which the mention of them here being occasional , will not admit , i shall only briefly refer unto the heads of them . . the first spring or cause of this vnion , and of all the other causes of it , lieth in that eternal compact that was between the father and the son , concerning the recovery and salvation of fallen mankind . herein among other things as the effects thereof , the assumption of our nature , ( the foundation of this union ) was designed . the nature and terms of this compact , counsel , and agreement , i have declared elsewhere , and therefore must not here again insist upon it . but the relation between christ and the church , proceeding from hence , and so being an effect of infinite wisdom , in the counsel of the father and son , to be made effectual by the holy spirit , must be distinguished from all other vnions or relations whatever . . the lord christ as unto the nature which he was to assume , was hereon predestinated unto grace and glory . he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-ordained , predestinated , before the foundation of the world ; pet. . . that is , he was so as unto his office , so unto all the grace and glory required thereunto , and consequent thereon . all the grace and glory of the humane nature of christ , was an effect of free divine preordination . god chose it from all eternity , unto a participation of all which it received in time . neither can any other cause of the glorious exaltation of that portion of our nature , be assigned . . this grace and glory whereunto he was preordained , was twofold . ( ) that which was peculiar unto himself ; ( ) that which was to be communicated , by and through him unto the church . of the first sort was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of personal vnion , that single effect of divine wisdom , ( whereof there is no shadow nor resemblance in any other works of god , either of creation , providence , or grace ) which his nature was filled withal . full of grace and truth . and all his personal glory , power , authority , and majesty as mediator in his exaltation at the right hand of god , which is expressive of them all , doth belong hereunto . these things were peculiar unto him , and all of them effects of his eternal predestination . but ( ) he was not thus predestinated absolutely , but also with respect unto that grace and glory which in him and by him , was to be communicated unto the church . and he was so : . as the pattern and exemplary cause of our predestination ; for we are predestinated to be conformed unto the image of the son of god , that he might be the first born among many brethren . rom. . . hence he shall even change our vile body , that it may be fashioned like unto his glorious body , phil. . . that when he appears , we may be every way like him . joh. . . . as the means and cause of communicating all grace and glory unto us . for we are chosen in him before the foundation of the world , that we should be holy , and predestinated unto the adoption of children by him . ephes. . , , . he was designed as the only procuring cause , of all spiritual blessings in heavenly things unto those who are chosen in him . wherefore . he was thus fore-ordained as the head of the church , it being the design of god to gather all things into an head in him , ephes. . . . all the elect of god were in his eternal purpose and design , and in the everlasting covenant between the father and the son , committed unto him to be delivered from sin , the law , and death , and to be brought into the enjoyment of god. thine they were , and thou gavest them unto me . joh. . . hence was that love of his unto them , wherewith he loved them and gave himself for them , antecedently unto any good or love in them , ephes. . , . gal. . . rev. . , . . in the prosecution of this design of god , and in the accomplishment of the everlasting covenant , in the fulness of time he took upon him our nature , or took it into personal subsistence with himself . the especial relation that ensued hereon between him and the elect children , the apostle declares at large , heb. . , , , , , , , . and i refer the reader unto our exposition of that place . . on these foundations he undertook to be the surety of the new covenant , heb. . . jesus was made a surety of a better testament . this alone of all the fundamental considerations of the imputation of our sins unto christ , i shall insist upon , on purpose to obviate or remove , some mistakes about the nature of his suretiship , and the respect of it unto the covenant , whereof he was the surety . and i shall borrow what i shall offer hereon , from our exposition of this passage of the apostle on the seventh chapter of this epistle not yet published , with very little variation from what i have discoursed on that occasion , without the least respect unto , or prospect of any treating on our present subject . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is no where found in the scripture , but in this place only . but the advantage which some would make from thence , namely , that it being but one place wherein the lord christ is called a surety , it is not of much force , or much to be insisted on , is both unreasonable and absurd . for ( ) this one place is of divine revelation , and therefore is of the same authority with twenty testimonies unto the same purpose . one divine testimony makes our faith no less necessary , nor doth one less secure it from being deceived , then an hundred . . the signification of the word is known , from the use of it , and what it signifies among men , that no question can be made of its sense and importance , though it be but once used ; and this on any occasion removes the difficulty and danger , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( ) the thing it self intended is so fully declared by the apostle in this place , and so plentifully taught in other places of the scripture , as that the single use of this word , may add light , but can be no prejudice unto it . something may be spoken unto the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ which will give light into the thing intended by it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vola manus , the palm of the hand ; thence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to deliver into the hand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the same signification . hence being a surety is interpreted by striking the hand , prov. . . my son if thou be surety for thy friend , if thou hast stricken thy hand , with a stranger . so it answers the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the lxx render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prov. . . chap. . . chap. . . and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nehem. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originally signifies to mingle , or a mixture of any things or persons . and thence from the conjunction and mixture that is between a surety and him for whom he is a surety , whereby they coalesce into one person , as unto the ends of that suretiship ; it is used for a surety , or to give surety . and he that was , or did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a surety , or become a surety , was to answer for him , for whom he was so , whatsoever befell him . so is it described , gen. . . in the words of judah unto his father jacob , concerning benjamin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i will be surety for him ; of my hand shalt thou require him . in undertaking to be surety for him , as unto his safety and preservation , he engageth himself to answer for all that should befall him , for so he adds ; if i bring him not unto the , and set him before the , let me be guilty for ever . and on this ground he entreats joseph , that he might be a servant and a bondman in his stead , that he might go free and return unto his father , gen. . , . this is required unto such a surety , that he undergo and answer all that he for whom he is a surety is liable unto , whether in things criminal , or civil , so far as the suretiship doth extend . a surety is an undertaker for another , or others who thereon is justly and legally to answer what is due to them , or from them . nor is the word otherwise used . see job . . . prov. . . chap. . . chap. . . chap. . . chap. . . so paul became a surety unto philemon for onesimus , ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sponsio , expromissio , fidejussio ; an undertaking or giving security for any thing or person unto another , whereon an agreement did ensue . this in some cases was by pledges , or an earnest , isa. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give surety , pledges , hostages , for the true performance of conditions . hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pledge or earnest , eph. . . wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sponsor , fidejussor , praes , one that voluntarily takes on himself the cause or condition of another , to answer , undergo , or pay what he is liable unto , or to see it done , whereon he becomes justly and legally obnoxious unto performance ; in this sense is the word here used by the apostle , for it hath no other . in our present enquiry into the nature of this suretiship of christ , the whole will be resolved into this one question , namely , whether the lord christ was made a surety only on the part of god unto us , to assure us , that the promise of the covenant on his part should be accomplished ; or also and principally an undertaker on our part , for the performance of what is required , if not of us , yet with respect unto us , that the promise may be accomplished . the first of these is vehemently asserted by the socinians , who are followed by grotius and hammond in their annotations on this place . the words of schlictingius are , sponsor foederis appellatur jesus , quod nomine dei nobis spoponderit , id est fidem fecerit , deum foederis promissiones servaturum . non vero quasi pro nobis spoponderit deo , nostrorumve debitorum solutionem in se receperit . nec enim nos misimus christum sed deus , cujus nomine christus ad nos venit , foedus nobiscum panxit , ejusque promissiones ratas fore spopondit & in se recepit ; ideoque nec sponsor simpliciter , sed foederis sponsor nominatur ; spopondit autem christus pro foederis divini veritate , non tantum quatenus id firmum ratumque fore verbis perpetuo testatus est ; sed etiam quatenus muneris sui fidem , maximis rerum ipsarum comprobavit documentis , cum perfecta vitae innocentia & sanctitate , cum divinis plane quae patravit operibus ; cum mortis adeo truculentae , quam pro doctrinae suae veritate subijt , perpessione . after which he subjoyns a long discourse about the evidences which we have of the veracity of christ. and herein we have a brief account of their whole opinion concerning the mediation of christ. the words of grotius are ; spopondit christus , i.e. nos certos promissi fecit , non solis verbis , sed perpetua vitae sanctitate , morte ob id tolerata & miraculis plurimis ; which are an abridgment of the discourse of schlictingius . to the same purpose dr. hammond expounds it , that he was a sponsor or surety for god unto the confirmation of the promises of the covenant . on the other hand the generality of expositors , antient and modern , of the roman and protestant churches on the place affirm , that the lord christ as the surety of the covenant , was properly a surety or undertaker unto god for us , and not a surety and undertaker unto us for god. and because this is a matter of great importance , wherein the faith and consolation of the church is highly concerned , i shall insist a little upon it . and first , we may consider the argument that is produced to prove that christ was only a surety for god unto us . now this is taken neither from the name nor nature of the office or work of surety , nor from the nature of the covenant , whereof he was a surety , nor of the office wherein he was so . but the sole argument insisted on is ; that we do not give christ as a surety of the covenant unto god , but he gives him unto us , and therefore he is a surety for god and the accomplishment of his promises , and not for us to pay our debts , or to answer what is required of us . but there is no force in this argument . for it belongs not unto the nature of a surety , by whom he is or may be designed unto his office and work therein . his own voluntary susception of the office and work , is all that is required , however he may be designed or induced to undertake it . he who of his own accord doth voluntarily undertake for another , on what grounds , reasons , or considerations soever he doth so , is his surety . and this the lord christ did in the behalf of the church . for when it was said , sacrifice and burnt-offering and whole burnt-offerings for sin , god would not have , or accept as sufficient to make the atonement that he required , so as that the covenant might be established and made effectual unto us , then said he , loe i come to do thy will o god , heb. . . . he willingly and voluntarily out of his own abundant goodness and love , took upon him to make atonement for us , wherein he was our surety . and accordingly this undertaking is ascribed unto that love which he exercised herein , gal. . . joh. . . rev. . . and there was this in it moreover , that he took upon him our nature or the seed of abraham , wherein he was our surety . so that although we neither did nor could appoint him so to be , yet he took from us , that wherein and whereby he was so , which is as much as if we had designed him unto his work , as to the true reason of his being our surety . wherefore notwithstanding those antecedent transactions that were between the father and him in this matter , it was the voluntary engagement of himself to be our surety , and his taking our nature upon him for that end , which was the formal reason of his being enstated in that office. it is indeed weak and contrary unto all common experience , that none can be a surety for others , unless those others design him and appoint him so to be . the principal instances of suretiship in the world , have been by the voluntary undertaking of such as were no way procured so to do by them for whom they undertook ; and in such undertakings he unto whom it is made , is no less considered , than they for whom it is made . as when judah on his own accord became a surety for benjamin , he had as much respect unto the satisfaction of his father , as the safety of his brother . and so the lord christ , in his undertaking to be a surety for us , had respect unto the glory of god before our safety . . we may consider the arguments whence it is evident that he neither was , nor could be a surety unto us for god , but was so for us unto god. for . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a surety , is one that undertaketh for another wherein he is defective really or in reputation . whatever that undertaking be , whether in words of promise , or in depositing of real security in the hands of an arbitrator , or by any other personal engagement of life and body , it respects the defect of the person for whom any one becomes a surety . such an one is sponsor , or fidejussor , in all good authors and common use of speech . and if any one be of absolute credit himself , and of a reputation every way unquestionable , there is no need of a surety , unless in case of mortality . the words of a surety in the behalf of another whose ability or reputation is dubious , are , ad me recipio , fac●et , aut faciam . and when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken adjectively , as sometimes , it signifies satisdationibus obnoxius ; liable to payments for others , that are non-solvent . . god can therefore have no surety properly , because there can be no imagination of any defect on his part . there may be indeed a question whether any word or promise , be a word or promise of god. to assure us hereof , it is not the work of a surety , but only any one , or any means that may give evidence that so it is , that is , of a witness . but upon a supposition that what is proposed in his word or promise , there can be no imagination or fear of any defect on his part , so as that there should be any need of a surety for the performance of it . he doth therefore make use of witnesses to confirm his word ; that is , to testifie that such promises he hath made , and so he will do . so the lord christ was his witness , isa. . . ye are my witnesses saith the lord , and my servant whom i have chosen . but they were not all his sureties . so he affirms , that he came into the world to bear witness unto the truth , joh. . . that is , the truth of the promises of god ; for he was the minister of the circumcision for the truth of the promises of god unto the fathers , rom. . . but a surety for god , properly so called , he was not , nor could be . the distance and difference is wide enough between a witness and a surety . for a surety must be of more ability , or more credit and reputation than he or those for whom he is a surety , or there is no need of his suretiship ; or at least he must add unto their credit , and make it better than without him . this none can be for god , no not the lord christ himself , who in his whole work was the servant of the father . and the apostle doth not use this word in general improper sense for any one that by any means gives assurance of any other thing , for so he had ascribed nothing peculiar unto christ. for in such a sense all the prophets and apostles were sureties for god , and many of them confirmed the truth of his word and promises , with the laying down of their lives . but such a surety he intends as undertaketh to do that for others which they cannot do for themselves ; or at least are not reputed to be able to do what is required of them . . the apostle had before at large declared , who , and what was gods surety in this mattter of the covenant , and how impossible it was that he should have any other . and this was himself alone , interposing himself by his oath . for in this cause , because he had none greater to swear by , he sware by himself , chap. . , . wherefore if god would give any other surety besides himself , it must be one greater than he. this being every way impossible , he swears by himself only . many ways he may and doth use for the declaring and testifying of his truth unto us , that we may know and believe it to be his word ; and so the lord christ in his ministry was the principal witness of the truth of god. but other surety than himself he can have none . and therefore , . when he would have us in this matter not only come unto the full assurance of faith concerning his promises , but also to have strong consolation therein , he resolves it wholly into the immutability of his counsel , as declared by his promise and oath . chap. . , . so that neither is god capable of having any surety properly so called , neither do we stand in need of any on his part for the confirmation of our faith in the highest degree . . we on all accounts stand in need of a surety for us , or on our behalf . neither without the interposition of such a surety , could any covenant between god and us be firm and stable , or an everlasting covenant , ordered in all things and sure . in the first covenant made with adam there was no surety , but god and men were the immediate covenanters . and although we were then in a state and condition able to perform and answer all the terms of the covenant , yet was it broken and disannulled . if this came to pass by the failure of the promise of god , it was necessary that on the making of a new covenant he should have a surety to undertake for him , that the covenant might be stable and everlasting . but this is false and blasphemous to imagine . it was man alone who failed and broke that covenant . wherefore it was necessary that upon the making of the new covenant , and that with a design and purpose that it should never be disannulled as the former was , that we should have a surety and undertaker for us . for if that first covenant was not firm and stable because there was no surety to undertake for us , notwithstanding all that ability which we had to answer the terms of it ; how much less can any other be so , now our natures are become depraved and sinful ? wherefore we alone were capable of a surety properly so called , for us , we alone stood in need of him , and without him the covenant could not be firm , and inviolate on our parts . the surety therefore of this covenant is so with god for us . . it is the priesthood of christ that the apostle treats of in this place , and that alone . wherefore he is a surety as he is a priest , and in the discharge of that office , and therefore is so with god on our behalf . this schlictingius observes , and is aware what will ensue against his pretensions , which he endeavours to obviate . mirum ( saith he ) porro alicui videri posset cur divinus author de christi sacerdotio in superioribus & in sequentibus agens , derepente eum sponsorem foederis non vero sacerdotem vocet ? cur non dixerit tanto praestantioris foederis factus est sacerdos jesus ? hoc enim plane requirere videtur totus orationis contextus . credibile est in voce sponsionis sacerdotium quoque christi intelligi . sponsoris enim non est alieno nomine quippiam promittere , & fidem suam pro alio interponere ; sed etiam , si ita res ferat , alterius nomine id quod spopondit praestare . in rebus quidem humanis , si id non praestet is pro quo sponsor fidejussit ; hic vero propter contrariam causam ( nam prior hic locum habere non potest ) nempe quatenus ille pro quo spopondit christus per ipsum christum promissa sua nobis exhibet ; qua in re praecipue christi sacerdotium continetur . ans. ( ) it may indeed seem strange unto any one who imagineth christ to be such a surety as he doth , why the apostle should so call him , and so introduce him in the description of his priestly office , as that which belongeth thereunto . but grant what is the proper work and duty of a surety , and who the lord jesus was a surety for , and it is evident that nothing more proper or pertinent could be mentioned by him , when he was in the declaration of that office . ( ) he confesseth that by his exposition of this suretiship of christ , as making him a surety for god , he contradicteth the nature and only notion of a surety among men . for such a one he acknowledgeth doth nothing but in the defect and unability of them for whom he is ingaged , and doth undertake . he is to pay that which they owe , and to do what is to be done by them , which they cannot perform . and if this be not the notion of a surety in this place , the apostle makes use of a word no where else used in the whole scripture , to teach us that which it doth never signifie among men , which is improbable and absurd . for the sole reason why he did make use of it was , that from the nature and notion of it amongst men in others cases , we may understand the signification of it ; what he intends by it , and what under that name he ascribes unto the lord jesus . ( ) he hath no way to solve the apostles mention of christ being a surety in the description of his priestly office , but by overthrowing the nature of that office also . for to confirm this absurd notion that christ as a priest was a surety for god , he would have us believe that the priesthood of christ consists in his making effectual unto us the promises of god , or his effectual communicating of the good things promised unto us ; the falshood of which notion really destructive of the priesthood of christ , i have elsewhere at large detected and confuted . wherefore seeing the lord christ is a surety of the covenant as a priest , and all the sacerdotal actings of christ have god for their immediate object , and are performed with him on our behalf , he was a surety for us also . a surety , sponsor , vas , praes , fidejussor , for us , the lord christ was , by his voluntary undertaking out of his rich grace and love , to do , answer , and perform all that is required on our parts , that we may enjoy the benefits of the covenant , the grace and glory prepared , proposed , and promised in it , in the way and manner determined on by divine wisdom . and this may be reduced unto two heads . . his answering for our transgressions against the first covenant . . his purchase and procurement of the grace of the new. he was made a curse for us , that the blessing of abraham might come upon us , gal. . , , . . he undertook as they surety of the covenant to answer for all the sins of those who are to be , and are made partakers of the benefits of it . that is , to undergo the punishment due unto their sins ; to make atonement for them , by offering himself a propitiatory sacrifice for the expiation of their sins , redeeming them by the price of his blood from their state of misery and bondage under the law and the curse of it , isa. . , , , , math. . . tim. . . cor. . . rom. . , . heb. . , , , . rom. . , . cor. . , , . gal. . . and this was absolutely necessary that the grace and glory prepared in the covenant might be communicated unto us . without this undertaking of his , and performance of it , the righteousness and faithfulness of god would not permit , that sinners , such as had apostatized from him , despised his authority and rebelled against him , falling thereby under the sentence and curse of the law , should again be received into his favour , and made partakers of grace and glory . this therefore the lord christ took upon himself , as the surety of the covenant . . that those who were to be taken into this covenant should receive grace enabling them to comply with the terms of it , fulfill its conditions , and yield the obedience which god required therein . for by the ordination of god , he was to procure , and did merit and procure for them the holy spirit , and all needful supplies of grace to make them new creatures , and enable them to yield obedience unto god from a new principle of spiritual life ▪ and that faithfully unto the end. so was he the surety of this better testament . but all things belonging hereunto will be handled at large in the place from whence as i said these are taken , as suitable unto our present occasion . but some have other notions of these things . for they say , that christ by his death , and his obedience therein , whereby he offered himself a sacrifice of sweet smelling savour unto god , procured for us the new covenant , or as one speaks , all that we have by the death of christ is , that thereunto we owe the covenant of grace . for herein he did and suffered what god required and freely appointed him to do and suffer . not that the justice of god required any such thing with respect unto their sins for whom he died , and in whose stead , or to bestead whom , he suffered , but what by a free constitution of divine wisdom and soveraignty was appointed unto him . hereon , god was pleased to remit the terms of the old covenant , and to enter into a new covenant with mankind upon terms suited unto our reason , possible unto our abilities , and every way advantageous unto us . for these terms are faith and sincere obedience , or such an assent unto the truth of divine revelations , as is effectual in obedience unto the will of god contained in them , upon the encouragement given thereunto in the promises of eternal life , or a future reward made therein . on the performance of these conditions our justification , adoption , and future glory do depend ; for they are that righteousness before god , whereon he pardons our sins , and accepts our persons , as if we were perfectly righteous . wherefore by this procuring the new covenant for us , which they ascribe unto the death of christ , they intend the abrogation of the old covenant , or of the law , or at least such a derogation from it , that it shall no more oblige us either unto sinless obedience or punishment , nor require a perfect righteousness unto our justification before god ; and the constitution of a new law of obedience accommodated unto our present state and condition , on whose observance all the promises of the gospel do depend . others say , that in the death of christ there was real satisfaction made unto god ; not to the law , or unto god according to what the law required ; but unto god absolutely . that is , he did what god was well pleased and satisfied withall , without any respect unto his justice or the curse of the law. and they add , that hereon the whole righteousness of christ is imputed unto us , so far , as that we are made partakers of the benefits thereof . and moreover , that the way of the communication of them unto us , is by the new covenant which by his death the lord christ procured . for the conditions of this covenant are established in the covenant it self , whereon god will bestow all the benefits and effects of it upon us , which are faith and obedience . wherefore what the lord christ hath done for us is thus far accepted as our legal righteousness , as that god upon our faith and obedience with respect thereunto , doth release and pardon all our sins of omission and commission . upon this pardon there is no need of any positive perfect righteousness unto our justification or salvation , but our own personal righteousness is accepted with god in the room of it , by virtue of the new covenant which christ hath procured . so is the doctrine hereof stated by cursellaeus , and those that join with him , or follow him . sundry things there are in these opinions that deserve an examination ; and they will most , if not all of them , occur unto us in our progress . that which alone we have occasion to enquire into with respect unto what we have discoursed concerning the lord christ as surety of the covenant , and which is the foundation of all that is asserted in them , is , that christ by his death procured the new covenant for us ; which , as one says , is all that we have thereby ; which if it should prove otherwise , we are not beholding unto it for any thing at all . but these things must be examined . and , . the terms of procuring the new covenant are ambiguous . it is not as yet ( that i know of ) by any declared how the lord christ did procure it ; whether he did so by his satisfaction and obedience , as the meritorious cause of it , or by what other kind of causality . unless this be stated we are altogether uncertain what relation of the new covenant unto the death of christ is intended . and to say that thereunto we owe the new covenant , doth not mend the matter , but rather render the terms more ambiguous . neither is it declared whether the constitution of the covenant , or the communication of the benefits of it are intended . it is yet no less general , that god was so well pleased with what christ did , as that hereon he made and entered into a new covenant with mankind . this they may grant who yet deny the whole satisfaction and merit of christ. if they mean that the lord christ by his obedience and suffering did meritoriously procure the making and establishing of the new covenant , which was all that he so procured , and the entire effect of his death , what they say may be understood , but the whole nature of the mediation of christ is overthrown thereby . . this opinion is liable unto a great prejudice , in that whereas it is in such a fundamental article of our religion , and about that wherein the eternal welfare of the church is so nearly concerned , there is no mention made of it in the scripture . for is it not strange that if this be , as some speak , the sole effect of the death of christ , whereas sundry other things are frequently in the scripture ascribed unto it , as the effects and fruits thereof , that this which is only so should be no where mentioned , neither in express words , nor such as will allow of this sense by any just or lawful consequence . our redemption , pardon of sins , the renovation of our natures , our sanctification , justification , peace with god , eternal life , are all joyntly and severally assigned thereunto in places almost without number . but it is no where said in the scripture , that christ by his death , merited , procured , obtained , the new covenant ; or that god should enter into a new covenant with mankind ; yea as we shall see , that which is contrary unto it , and inconsistent with it , is frequently asserted . . to clear the truth herein , we must consider the several notions and causes of the new covenant ; with the true and real respect of the death of christ thereunto . and it is variously represented unto us . . in the designation and preparation of its terms and benefits in the counsel of god. and this although it have the nature of an eternal decree , yet is it not the same with the decree of election , as some suppose . for that properly respects the subjects or persons for whom grace and glory are prepared . this is the preparation of that grace and glory , as to the way and manner of their communication . some learned men do judge that this counsel and purpose of the will of god , to give grace and glory in and by jesus christ unto the elect in the way and by the means by him prepared , is formally the covenant of grace , or at least that the substance of the covenant is comprized therein . but it is certain , that more is required to compleat the whole nature of a covenant . nor is this purpose or counsel of god called the covenant in the scripture , but is only proposed as the spring and fountain of it , eph. . ●● , , , , , , , . unto the full exemplification of the covenant of grace , there is required the declaration of this counsel of gods will , accompanied with the means and powers of its accomplishment , and the prescription of the ways whereby we are so to be interessed in it , and made partakers of the benefits of it . but in the enquiry after the procuring cause of the new covenant , it is the first thing that ought to come under consideration . for nothing can be the procuring cause of the covenant which is not so of this spring and fountain of it , of this idea of it in the mind of god , of the preparation of its terms and benefits . but this is no where in the scripture affirmed to be the effect of the death or mediation of christ ; and to ascribe it thereunto , is to overthrow the whole freedom of eternal grace and love. neither can any thing that is absolutely eternal , as is this decree and counsel of god , be the effect of , or procured by any thing that is external and temporal . . it may be considered with respect unto the foederal transactions between the father and the son , concerning the accomplishment of this counsel of his will. what these were , wherein they did consist , i have declared at large ; exercitat . vol. . neither do i call this the covenant of grace absolutely , nor is it so called in the scripture . but yet some will not distinguish between the covenant of the mediator and the covenant of grace , because the promises of the covenant absolutely are said to be made to christ , gal. . . and he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or first subject of all the grace of it . but in the covenant of the mediator , christ stands alone for himself , and undertakes for himself alone , and not as the repretsentive of the church . but this he is in the covenant of grace . but this is that wherein it had its designed establishment as unto all the ways , means , and ends of its accomplishment ; and all things so disposed as that it might be effectual unto the eternal glory of the wisdom , grace , righteousness and power of god. wherefore the covenant of grace could not be procured by any means or cause , but that which was the cause of this covenant of the mediator , or of god the father with the son , as undertaking the work of mediation . and as this is no where ascribed unto the death of christ in the scripture , so to assert it , is contrary unto all spiritual reason and understanding . who can conceive that christ by his death should procure the agreement between god and him , that he should dye . . with respect unto the declaration of it by especial revelation . this we may call gods making or establishing of it , if we please ; though making of the covenant in scripture , is applied principally , if not only , unto its execution or actual application unto persons , sam. . . jerem. . . this declaration of the grace of god , and the provision in the covenant of the mediator for the making of it effectual unto his glory , is most usually called the covenant of grace . and this is twofold , . in the way of a singular and absolute promise ; so was it first : declared unto , and established with adam , and afterwards with abraham . the promise is the declaration of the purpose of god before declared , or the free determination and counsel of his will , as to his dealing with sinners on the supposition of the fall , and their forfeiture of their first covenant state . hereof the grace and will of god was the only cause , heb. . . and the death of christ could not be the means of its procurement , for he himself and all that he was to do for us , was the substance of that promise . and this promise as it is declarative of the purpose or counsel of the will of god , for the communication of grace and glory unto sinners , in and by the mediation of christ , according to the ways and on the terms prepared and disposed in his soveraign wisdom and pleasure , is formally the new covenant , though something yet is to be added to compleat its application unto us . now the substance of the first promise , wherein the whole covenant of grace was virtually comprized , directly respected and expressed , the giving of him for the recovery of mankind from sin and misery by his death , gen. . . wherefore if he , and all the benefits of his mediation , his death and all the effects of it , be contained in the promise of the covenant , that is , in the covenant it self , then was not his death the procuring cause of that covenant , nor do we owe it thereunto . . in the additional prescription of the way and means whereby it is the will of god , that we shall enter into a covenant state with him , or be interessed in the benefits of it . this being virtually comprized in the absolute promise ( for every promise of god doth tacitly require faith and obedience in us ) is expressed in other places by the way of the condition required on our part . this is not the covenant , but the constitution of the terms on our part , whereon we are made partakers of it . nor is the constitution of these terms , an effect of the death of christ , or procured thereby . it is a meer effect of the soveraign grace and wisdom of god. the things themselves as bestowed on us , communicated unto us , wrought in us by grace , are all of them effects of the death of christ ; but the constitution of them to be the terms and conditions of the covenant is an act of meer soveraign wisdom and grace . god so loved the world as to send his only begotten son to dye , not that faith and repentance might be the means of salvation , but that all his elect might believe , and that all that believe might not perish , but have life everlasting . but yet it is granted that the constitution of these terms of the covenant doth respect the foederal transaction between the father and the son , wherein they were ordered to the praise of the glory of gods grace ; and so although their constitution was not the procurement of his death , yet without respect unto it , it had not been . wherefore the sole cause of gods making the new covenant , was the same with that of giving christ himself to be our mediator , namely , the purpose , counsel , goodness , grace and love of god , as it is every where expressed in the scripture . thly , the covenant may be considered as unto the actual application of the grace , benefit and priviledges of it unto any persons , whereby they are made real partakers of them , or are taken into covenant with god. and this alone in the scripture is intended by gods making a covenant with any . it is not a general revelation , or declaration of the terms and nature of the covenant ( which some call an universal conditional covenant , on what grounds they know best , seeing the very formal nature of making a covenant with any , includes the actual acceptation of it , and participation of the benefits of it by them ) but a communication of the grace of it , accompanied with a prescription of obedience , that is gods making his covenant with any , as all instances of it in the scripture do declare . it may be therefore enquired , what respect the covenant of grace hath unto the death of christ , or what influence it hath thereunto . i answer , supposing what is spoken of his being a surety thereof ▪ it hath a threefold respect thereunto . . in that the covenant , as the grace and glory of it were prepared in the counsel of god , as the terms of it , was fixed in the covenant of the mediator , and as it was declared in the promise , was confirmed , ratified , and made irrevocable thereby . this our apostle insists upon at large , heb. . , , , , , . and he compares his blood in his death and sacrifice of himself , unto the sacrifices and their blood whereby the old covenant was confirmed , purified , dedicated or established , ver . , . now these sacrifices did not procure that covenant , or prevail with god to enter into it ; but only ratified and confirmed it ; and this was done in the new covenant by the blood of christ. . he thereby underwent and performed all that which in the righteousness and wisdom of god was required , that the effects , fruits , benefits and grace , intended , designed , and prepared in the new covenant might be effectually accomplished , and communicated unto sinners . hence although he procured not the covenant for us by his death , yet he was in his person , mediation , life and death , the only cause and means whereby the whole grace of the covenant is made effectual unto us . for , . all the benefits of it were procured by him ; that is , all the grace , mercy , priviledges and glory that god hath prepared in the counsel of his will , that were fixed as unto the way of this communication in the covenant of the mediator , and proposed in the promises of it , are purchased , merited , and procured by his death ; and effectually communicated or applied unto all the covenanters by virtue thereof , with others of his mediatory acts. and this is much more an eminent procuring of the new covenant , than what is pretended about the procurement of its terms and conditions . for if he should have procured no more but this , if we owe this only unto his mediation , that god would thereon , or did grant and establish this rule , law , and promise , that whoever ever believed should be saved , it were possible that no one should be saved thereby ; yea if he did no more , considering our state and condition , it was impossible that any one should so be . to give the sum of these things , it is inquired with respect unto which of these considerations of the new covenant , it is affirmed that it was procured by the death of christ. if it be said , that it is with respect unto the actual communication of all the grace and glory prepared in the covenant , and proposed unto us in the promises of it ; it is most true . all the grace and glory promised in the covenant was purchased for the church by jesus christ. in this sense by his death he procured the new covenant . this the whole scripture from the beginning of it in the first promise unto the end of it , doth bear witness unto . for it is in him alone that god blesseth us with all spiritual blessings in heavenly things . let all the good things that are mentioned or promised in the covenant expresly , or by just consequence , be summed up , and it will be no hard matter to demonstrate concerning them all , and that both joyntly and severally , that they were all procured for us by the obedience and death of christ. but this is not that which is intended . for most of this opinion do deny , that the grace of the covenant in conversion unto god , the remission of sins , sanctification , justification , adoption , and the like , are the effects or procurements of the death of christ. and they do on the other hand declare , that it is gods making of the covenant which they do intend : that is the contrivance of the terms and conditions of it , with their proposal unto mankind for their recovery . but herein there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for . the lord christ himself , and the whole work of his mediation , as the ordinance of god for the recovery and salvation of lost sinners , is the first and principal promise of the covenant . so his exhibition in the flesh , his work of mediation therein with our deliverance thereby , was the subject of that first promise , which virtually contained this whole covenant . so he was of the renovation of it unto abraham when it was solemnly confirmed by the oath of god , gal. . , . and christ did not by his death procure the promise of his death , nor of his exhibition in the flesh , or his coming into the world , that he might dye . . the making of this covenant is every where in the scripture ascribed ( as is also the sending of christ himself to dye ) unto the love , grace and wisdom of god alone ; no where unto the death of christ , as the actual communication of all grace and glory are . let all the places be considered , where either the giving of the promise , the sending of christ , or the making of the covenant are mentioned , either expresly or virtually , and in none of them are they assigned unto any other cause , but the grace , love , and wisdom of god alone , all to be made effectual unto us , by the mediation of christ. . the assignation of the sole end of the death of christ to be the procurement of the new covenant in the sense contended for , doth indeed evacuate all the vertue of the death of christ and of the covenant it self . for ( ) the covenant which they intend , is nothing but the constitution and proposal of new terms and conditions for life and salvation unto all men . now whereas the acceptance and accomplishment of these conditions , depend upon the wills of men no way determined by effectual grace , it was possible that notwithstanding all christ did by his death , yet no one sinner might be saved thereby , but that the whole end and design of god therein might be frustrate . ( ) whereas the substantial advantage of these conditions lieth herein , that god will now for the sake of christ , accept of an obedience , inferior unto that required in the law , and so as that the grace of christ doth not raise up all things unto a conformity and compliance with the holiness and will of god declared therein , but accommodate all things unto our present condition , nothing can be invented more dishonourable to christ and the gospel . for what doth it else but make christ the minister of sin , in disanulling the holiness that the law requires , or the obligation of the law unto it , without any provision of what might answer , or come into the room of it , but that which is incomparably less worthy . nor is it consistent with divine wisdom , goodness , and immutability , to appoint unto mankind a law of obedience , and cast them all under the severest penalty upon the transgression of it , when he could in justice and honour , have given them such a law of obedience , whose observance might consist with many failings and sins . for if he have done that now , he could have done so before , which how far it reflects on the glory of the divine properties might be easily manifested . neither doth this fond imagination comply with those testimonies of scripture , that the lord christ came not to destroy the law , but to fulfil it , that he is the end of the law , and that by faith the law is not disanulled but established . lastly , the lord christ was the mediator and surety of the new covenant , in and by whom it was ratified , confirmed and established ; and therefore by him the constitution of it was not procured . for all the acts of his office belong unto that mediation ; and it cannot be well apprehended how any act of mediation for the establishment of the covenant and rendring it effectual , should procure it . but to return from this digression ; that wherein all the precedent causes of the vnion between christ and believers , whence they become one mystical person , do center , and whereby they are rendred a compleat foundation of the imputation of their sins unto him , and of his righteousness unto them , is the communication of his spirit , the same spirit that dwelleth in him , unto them , to abide in , to animate and guide the whole mystical body and all its members . but this hath of late been so much spoken unto , as that i shall do no more but mention it . on the considerations insisted on , whereby the lord christ became one mystical person with the church , or bare the person of the church in what he did as mediator , in the holy wise disposal of god as the authour of the law , the supreme rector or governour of all mankind , as unto their temporal and eternal concernments , and by his own consent , the sins of all the elect were imputed unto him . this having been the faith and language of the church in all ages , and that derived from and founded in express testimonies of scripture , with all the promises and presignations of his exhibition in the flesh from the beginning , cannot now with any modesty be expresly denied . wherefore the socinians themselves grant that our sins may be said to be imputed unto christ , and he to undergo the punishment of them , so far as that all things which befell him evil and afflictive in this life , with the death which he underwent , were occasioned by our sins . for had not we sinned , there had been no need of , nor occasion for his suffering . but notwithstanding this concession they expresly deny his satisfaction , or that properly he underwent the punishment due unto our sins ; wherein they deny also all imputation of them unto him . others say that our sins were imputed unto him , quoad reatum poenae , but not quoad reatum culpae . but i must acknowledge that unto me this distinction gives inanem sine mente sonum . the substance of it is much insisted on by feuardentius , dialog . . pag. . and he is followed by others . that which he would prove by it , is , that the lord christ did not present himself before the throne of god , with the burden of our sins upon him , so as to answer unto the justice of god for them . whereas therefore reatus , or guilt , may signifie either dignitatem poenae or obligationem ad poenam , as bellarmine distinguisheth , de amiss . grat. lib. . cap. . with respect unto christ , the latter only is to be admitted . and the main argument he and others insist upon , is this ; that if our sins be imputed unto christ , as unto the guilt of the fault , as they speak , then he must be polluted with them , and thence be denominated a sinner in every kind . and this would be true , if our sins could be communicated unto christ by transfusion , so as to be his inherently and subjectively . but their being so only by imputation gives no countenance unto any such pretence . however there is a notion of legal uncleanness , where there is no inherent defilement . so the priest who offered the red heifer to make atonement , and he that burned her , were said to be unclean , numb . . , . but hereon they say , that christ dyed and suffered upon the special command of god , not that his death and suffering were any way due upon the account of our sins ; or required in justice , which is utterly to overthrow the satisfaction of christ. wherefore the design of this distinction , is to deny the imputation of the guilt of our sins unto christ , and then in what tolerable sense can they be said to be imputed unto him , i cannot understand . but we are not tyed up unto arbitrary distinction , and the sense that any are pleased to impose on the terms of them . i shall therefore first enquire into the meaning of these words , guilt and guilty , whereby we may be able to judge of what it is , which in this distinction is intended . the hebrews have no other word to signifie guilt or guilty but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and this they use both for sin , the guilt of it , the punishment due unto it , and a sacrifice for it . speaking of the guilt of blood , they use not any word to signifie guilt , but only say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is blood to him . so david prays deliver me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from blood , which we render blood-guiltiness , psal. . . and this was , because by the constitution of god , he that was guilty of blood , was to dye by the hand of the magistiate , or of god himself . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascham is no where used for guilt , but it signifies the relation of the sin intended unto punishment . and other significations of it will be in vain sought for in the old testament . in the new testament , he that is guilty , is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . that is , obnoxious to judgment or vengeance for sin ; one that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they speak , act. . . whom vengeance will not suffer to go unpunished . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . a word of the same signification . once by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , matth. . . to owe , to be indebted to justice . to be obnoxious , liable unto justice , vengeance , punishment for sin , is to be guilty . reus , guilty in the latine is of a large signification . he who is crimini obnoxius , or poenae propter crimen , or voti debitor , or promissi , or officij ex sponsione , is called , reus . especially every sponsor or surety , is reus in the law. cum servus pecuniam pro libertate pactus est , & ob eam rem , reum dederit , ( that is , sponsorem , expromissorem ) quamvis servus ab alio manumissus est , reus tamen obligabitur . he is reus who ingageth himself for any other , as to the matter of his ingagement . and the same is the use of the word in the best latine authors . opportuna loca dividenda praefectis esse ac suae quique partis tutandae reus sit . liv. de bello punic . lib. . that every captain should so take care of the station committed to him , as that if any thing happened amiss , it should be imputed unto him . and the same author again , at quicunque aut propinquitate aut affinitate regiam contigissent , alienae culpae rei trucidarentur , should be guilty of the fault of another , ( by imputation ) and suffer for it . so that in the latine tongue he is reus , who for himself or any other is obnoxious unto punishment or payment . reatus is a word of late admission into the latine tongue , and was formed of reus . so quintilian informs us in his discourse of the use of obsolete and new words , lib. . cap. . quae vetera nunc sunt , fuerunt olim nova ; quaedam in usu perquam recentia . messalla primus reatum , munerarium augustus dixerunt ; to which he adds piratica , musica , and some others then newly come into use . but reatus at its first invention was of no such signification as it is now applied unto . i mention it only to shew , that we have no reason to be obliged unto mens arbitrary use of words . some lawyers first used it , pro crimine , a fault , exposing unto punishment . but the original invention of it continued by long use , was to express the outward state and condition of him who was reus , after he was first charged in a cause criminal before he was acquitted or condemned . those among the romans who were made rei by any publick accusation , did betake themselves unto a poor squalid habit , a sorrowful countenance , suffering their hair and beards to go undressed ; hereby on custome and usage , the people who were to judge on their cause , were enclined to compassion . and milo furthered his sentence of banishment , because he would not submit to this custom which had such an appearance of pusillanimity and baseness of spirit . this state of sorrow and trouble so expressed , they called reatus and nothing else . it came afterwards to denote their state who were committed unto custody in order unto their trial , when the government ceased to be popular , wherein alone the other artifice was of use . and if this word be of any use in our present argument , it is to express the state of men after conviction of sin , before their justification . that is their reatus , the condition wherein the proudest of them cannot avoid to express their inward sorrow and anxiety of mind , by some outward evidences of them . beyond this we are not obliged by the use of this word , but must consider the thing it self which ▪ now we intend to express thereby . guilt in the scripture is the respect of sin unto the sanction of the law , whereby the sinner becomes obnoxious unto punishment . and to be guilty is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , liable unto punishment for sin , from god , as the supreme lawgiver and judge of all . and so guilt or reatus is well defined to be obligatio ad poenam , propter culpam , aut admissam in se , aut imputatam , juste aut injuste . for so bathsheba says unto david , that she and her son solomon should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners , that is , be esteemed guilty or liable unto punishment for some evil laid unto their charge , kings . . and the distinction of dignitas poenae , and obligatio ad poenam , is but the same thing in divers words . for both do but express the relation of sin unto the sanction of the law , or if they may be conceived to differ , yet are they inseparable ; for there can be no obligatio ad poenam , where there is not dignitas poenae . much less is there any thing of weight in the distinction of reatus culpae , and reatus poenae . for this reatus culpae is nothing but dignitas poenae propter culpam . sin hath other considerations , namely , its formal nature , as it is a transgression of the law ; and the stain or filth that it brings upon the soul ; but the guilt of it , is nothing but its respect unto punishment from the sanction of the law. and so indeed reatus culpae , is reatus poenae ; the guilt of sin , is its desert of punishment . and where there is not this reatus culpae , there can be no poena , no punishment properly so called . for poena is vindicta noxae , the revenge due to sin . so therefore there can be no punishment , nor reatus poenae , the guilt of it , but where there is reatus culpae ; or sin considered with its guilt . and the reatus poenae , that may be supposed without the guilt of sin , is nothing but that obnoxiousness unto afflictive evil on the occasion of sin , which the socinians admit with respect unto the suffering of christ , and yet execrate his satisfaction . and if this distinction should be apprehended to be of reatus , from its formal respect unto sin and punishment , it must in both parts of the distinction be of the same signification , otherwise there is an equivocation in the subject of it . but reatus poenae is a liableness , an obnoxiousness unto punishment according to the sentence of the law ; that whereby a sinner becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and then reatus culpae must be an obnoxiousness unto sin , which is uncouth . there is therefore no imputation of sin , where there is no imputation of its guilt . for the guilt of punishment , which is not its respect unto the desert of sin , is a plain fiction , there is no such thing in rerum natura . there is no guilt of sin , but its relation unto punishment . that therefore which we affirm herein is , that our sins were so transferred on christ , as that thereby he became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reus , responsible unto god , and obnoxious unto punishment in the justice of god for them . he was alienae culpae reus . perfectly innocent in himself ; but took our guilt on him , or our obnoxiousness unto punishment for sin . and so he may be , and may be said to be the greatest debtor in the world who never borrowed nor owed one farthing on his own account , if he become surety for the greatest debt of others . so paul became a debtor unto philemon , upon his undertaking for onesimus , who before owed him nothing . and two things concurred unto this imputation of sin unto christ. ( ) the act of god imputing it . ( ) the voluntary act of christ himself in the undertaking of it , or admitting of the charge . . the act of god in this imputation of the guilt of our sins unto christ , is expressed by his laying all our iniquities upon him , making him to be sin for us , who knew no sin , and the like . for ( ) as the supream governour , law-giver , and judge of all , unto whom it belonged to take care that his holy law was observed , or the offenders punished , he admitted upon the transgression of it , the sponsion and suretiship of christ to answer for the sins of men , heb. . , , . ( ) in order unto this end , he made him under the law , or gave the law power over him , to demand of him , and inflict on him the penalty which was due unto the sins of them for whom he undertook , gal. . . chap. . , . ( ) for the declaration of the righteousness of god in this setting forth of christ to be a propitiation , and to bear our iniquities , the guilt of our sins was transferred unto him in an act of the righteous judgment of god , accepting and esteeming of him as the guilty person ; as it is with publick sureties in every case . . the lord christ voluntary susception of the state and condition of a surety , or undertaker for the church , to appear before the throne of gods justice for them , to answer whatever was laid unto their charge , was required hereunto . and this he did absolutely . there was a concurrence of his own will in and unto all those divine acts whereby he and the church were constituted one mystical person . and of his own love and grace did he as our surety stand in our stead before god , where he made inquisition for sin ; he took it on himself , as unto the punishment which it deserved . hence it became just and righteous that he should suffer , the just for the unjust , that he might bring us unto god. for if this be not so , i desire to know what is become of the guilt of the sins of believers ; if it were not transferred on christ , it remains still upon themselves , or it is nothing . it will be said that guilt is taken away by the free pardon of sin . but if so , there was no need of punishment for it at all ; which is indeed what the socinians plead , but by others is not admitted . for if punishment be not for guilt , it is not punishment . but it is fiercely objected against what we have asserted , that if the guilt of our sins was imputed unto christ , then was he constituted a sinner thereby ; for it is the guilt of sin that makes any one to be truly a sinner . this is urged by bellarmin ; lib. . de justificat . not for its own sake , but to disprove the imputation of his righteousness unto us , as it is continued by others with the same design . for , saith he , if we be made righteous , and the children of god through the imputation of the righteousness of christ , then was he made a sinner , & quod horret animus cogitare , filius diaboli ; by the imputation of the guilt of our sins , or our vnrighteousness unto him . and the same objection is pressed by others , with instances of consequences , which for many reasons i heartily wish had been forborn . but i answer , . nothing is more absolutely true , nothing is more sacredly or assuredly believed by us , then , that nothing which christ did or suffered , nothing that he undertook or underwent , did or could constitute him , subjectively , inherently , and thereon personally a sinner , or guilty of any sin of his own . to bear the guilt or blame of other mens faults , to be alienae culpae reus , makes no man a sinner , unless he did unwisely or irregularly undertake it . but that christ should admit of any thing of sin in himself , as it is absolutely inconsistent with the hypostatical vnion , so it would render him unmeet for all other duties of his office , heb. . , . and confess it hath always seemed scandalous unto me , that socinus , crellius , and grotius , do grant that in some sense christ suffered for his own sins , and would prove it from that very place wherein it is positively denied , heb. . . this ought to be sacredly fixed , and not a word used , nor thought entertained of any possibility of the contrary , upon any supposition whatever . . none ever dreamed of a transfusion or propagation of sin from us unto christ , such as there was from adam unto us . for adam was a common person unto us , we are not so to christ ; yea he is so to us ; and the imputation of our sins unto him , as a singular act of divine dispensation , which no evil consequent can ensue upon . . to imagine such an imputation of our sins unto christ , as that thereon they should cease to be our sins , and become his absolutely , is to overthrow that which is affirmed . for on that supposition christ would not suffer for our sins , for they ceased to be ours , antecedently unto his suffering . but the guilt of them was so transferred unto him , that through his suffering for it , it might be pardoned unto us . these things being premised , i say , . there is in sin a transgression of the preceptive part of the law , and there is an obnoxiousness unto the punishment from the sanction of it . it is the first that gives sin its formal nature , and where that is not subjectively , no person can be constituted formally a sinner . however , any one may be so denominated as unto some certain end or purpose , yet without this , formally a sinner none can be , whatever be imputed unto them . and where that is , no non-imputation of sin as unto punishment , can free the person in whom it is , from being formally a sinner . when bathsheba told david that she and her son solomon should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners , by having crimes laid unto their charge ; and when judah told jacob , that he would be a sinner before him always on the account of any evil that befell benjamin , ( it should be imputed unto him ) yet neither of them could thereby be constituted a sinner formally . and on the other hand , when shimei desired david not to impute sin unto him , whereby he escaped present punishment yet did not that non-imputation free him formally from being a sinner . wherefore sin under this consideration as a transgression of the preceptive part of the law , cannot be communicated from one unto another , unless it be by the propagation of a vitiated principle or habit. but yet neither so will the personal sin of one as inherent in him , ever come to be the personal sin of another . adam hath upon his personal sin communicated a vitious , depraved , and corrupted nature unto all his posterity ; and besides , the guilt of his actual sin is imputed unto them , as if it had been committed by every one of them . but yet his particular personal sin , neither ever did , nor ever could become the personal sin of any one of them , any otherwise than by the imputation of its guilt unto them . wherefore our sins neither are , nor can be so imputed unto christ , as that they should become subjectively his , as they are a transgression of the preceptive part of the law. a physical translation or transfusion of sin is in this case naturally and spiritually impossible ; and yet on a supposition thereof alone , do the horrid consequences mentioned depend . but the guilt of sin is an external respect of it , with regard unto the sanction of the law only . this is separable from sin , and if it were not so no one sinner could either be pardoned or saved . it may therefore be made anothers by imputation , and yet that other not rendered formally a sinner thereby . this was that which was imputed unto christ , whereby he was rendred obnoxious unto the curse of the law. for it was impossible that the law should pronounce any accursed but the guilty ; nor would do so , deut. . . . there is a great difference between the imputation of the righteousness of christ unto us , and the imputation of our sins unto christ ; so as that he cannot in the same manner be said to be made a sinner by the one , as we are made righteous by the other . for our sin was imputed unto christ only , as he was our surety for a time , to this end , that he might take it away , destroy it and abolish it . it was never imputed unto him , so as to make any alteration absolutely in his personal state and condition . but his righteousness is imputed unto us , to abide with us , to be ours always , and to make a total change in our state and condition as unto our relation unto god. our sin was imputed unto him , only for a season , not absolutely , but as he was a surety , and unto the special end of destroying it ; and taken on him , on this condition that his righteousness should be made ours for ever . all things are otherwise in the imputation of his righteousness unto us , which respects us absolutely , and not under a temporary capacity , abides with us for ever , changeth our state and relation unto god , and is an effect of super-abounding grace . but it will be said , that if our sins as to the guilt of them were imputed unto christ , then god must hate christ. for he hateth the guilty . i know not well how i come to mention these things , which indeed i look upon as cavils , such as men may multiply if they please , against any part of the mysteries of the gospel . but seeing it is mentioned , it may be spoken unto . and . it is certain that the lord christ's taking on him the guilt of our sins , was an high act of obedience unto god , heb. . , . and for which the father loved him , joh. . , . there was therefore no reason why god should hate christ , for his taking on him our debt and the payment of it , in an act of the highest obedience unto his will. ( ) god in this matter is considered as a rector , ruler and judge . now it is not required of the severest judge , that as a judge he should hate the guilty person , no although he be guilty originally by inhaesion and not by imputation . as such , he hath no more to do , but consider the guilt , and pronounce the sentence of punishment . but ( ) suppose a person out of an heroick generosity of mind should become an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for another , for his friend , for a good man , so as to answer for him with his life , as judah undertook to be for benjamin as to his liberty , which when a man hath lost , he is civilly dead , and capite diminutus , would the most cruel tyrant under heaven that should take away his life , in that case hate him ; would he not rather admire his worth and vertue . as such an one it was that christ suffered , and no otherwise . ( ) all the force of this exception depends on the ambiguity of the word hate . for it may signifie either an aversation or detestation of mind , or only a will of punishing , as in god mostly it doth . in the first sense there was no ground why god should hate christ on this imputation of guilt unto him ; whereby he became non propriae sed alienae culpae reus . sin inherent renders the soul polluted , abominable , and the only object of divine aversation . but for him who was perfectly innocent , holy , harmless , undefiled in himself , who did no sin , neither was there guile found in his mouth , to take upon him the guilt of other sins , thereby to comply with and accomplish the design of god for the manifestation of his glory and infinite wisdom , grace , goodness , mercy , and righteousness , unto the certain expiation and destruction of sin , nothing could render him more glorious and lovely in the sight of god or man. but for a will of punishing in god , where sin is imputed , none can deny it , but they must therewithal openly disavow the satisfaction of christ. the heads of some few of those arguments wherewith the truth we have asserted is confirmed , shall close this discourse . . unless the guilt of sin was imputed unto christ , sin was not imputed unto him in any sense ; for the punishment of sin is not sin ; nor can those who are otherwise minded , declare what it is of sin , that is imputed . but the scripture is plain , that god laid on him the iniquity of us all , and made him to be sin for us , which could not otherwise be but by imputation . . there can be no punishment but with respect unto the guilt of sin personally contracted , or imputed . it is guilt alone that gives what is materially evil and afflictive , the formal nature of punishment and nothing else . and therefore those who understand full well the harmony of things and opinions , and are free to express their minds , do constantly declare , that if one of these be denied , the other must be so also ; and if one be admitted they must both be so . if guilt was not imputed unto christ , he could not , as they plead well enough , undergo the punishment of sin ; much he might do and suffer on the occasion of sin , but undergo the punishment due unto sin he could not . and if it should be granted that the guilt of sin was imputed unto him , they will not deny but that he underwent the punishment of it ; and if he underwent the punishment of it , they will not deny but that the guilt of it was imputed unto him ; for these things are inseparably related . . christ was made a curse for us , the curse of the law ; as is expresly declared , gal. . , . but the curse of the law respects the guilt of sin only ; so as that where that is not , it cannot take place in any sense , and where that is , it doth inseparably attend it , deut. . . . the express testimonies of the scripture unto this purpose cannot be evaded , without an open wresting of their words and sense . so god is said to make all our iniquities to meet with upon him ; and he bare them on him as his burden , for so the word signifies , isa. . . god hath laid on him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the iniquity , that is , the guilt of us all , ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their sin or guilt shall he bear . for that is the intendment of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where joyned with any other word that denotes sin as it is in those places , psal. . . thou forgavest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the iniquity of my sin , that is , the guilt of it , which is that alone that is taken away by pardon . that his soul was made an offering for the guilt of sin , that he was made sin , that sin was condemned in his flesh , &c. . this was represented in all the sacrifices of old , especially the great anniversary , on the day of expiation , with the ordinance of the scape goat , as hath been before declared . . without a supposition hereof it cannot be understood , how the lord christ should be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or suffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in our stead , unless we will admit the exposition of mr. ho. a late writer , who reckoning up how many things the lord christ did in our stead , adds as the sense thereof , that is to bestead us ; then which if he can invent any thing more fond and senseless , he hath a singular faculty in such an employment . chap. ix . the formal cause of justification ; or , the righteousness on the account whereof believers are justified before god. objection answered . the principal differences about the doctrine of justification are reducible unto three heads . ( ) the nature of it ; namely , whether it consist in an internal change of the person justified by the infusion of an habit of inherent grace or righteousness ; or whether it be a forensick act , in the judging , esteeming , declaring , and pronouncing such a person to be righteous , thereon absolving him from all his sins , giving unto him right and title unto life . herein we have to do only with those of the church of rome , all others , both protestants and socinians being agreed on the forensick sense of the word , and the nature of the thing signified thereby . and this i have already spoken unto , so far as our present design doth require , and that i hope with such evidence of truth , as cannot well be gainsayed . nor may it be supposed that we have too long insisted thereon , as an opinion which is obsolete , and long since sufficiently confuted . i think much otherwise , and that those who avoid the romanists in these controversies , will give a greater appearance of fear , than of contempt . for when all is done , if free justification through the blood of christ and the imputation of his righteousness , be not able to preserve its station , in the minds of men , the popish doctrine of justification must and will return upon the world , with all the concomitants and consequences of it . whilst any knowledge of the law or gospel is continued amongst us , the consciences of men will at one time or other , living or dying , be really affected with a sense of sin , as unto its guilt and danger . hence that trouble and those disquietments of mind will ensue , as will force men , be they never so unwilling , to seek after some relief and satisfaction . and what will not men attempt , who are reduced to the condition expressed , micah . . , . wherefore in this case , if the true and only relief of distressed consciences , of sinners who are weary and heavy laden be hid from their eyes ; if they have no apprehension of , nor trust in that which alone they may oppose unto the sentence of the law , and interpose betweens gods justice and their souls , wherein they may take shelter from the storms of that wrath which abideth on them that believe not ; they will betake themselves unto any thing which confidently tenders them present ease and relief . hence many persons living all their days in an ignorance of the righteousness of god , are oftentimes on their sick beds , and in their dying hours , proselyted unto a confidence in the ways of rest and peace , which the romanists impose upon them . for such seasons of advantage do they wait for , unto the reputation as they suppose of their own zeal , in truth unto the scandal of christian religion . but finding at any time the consciences of men under disquietments , and ignorant of , or disbelieving that heavenly relief which is provided in the gospel , they are ready with their applications and medicines , having on them pretended approbations of the experience of many ages , and an innumerable company of devout souls in them . such is their doctrine of justification , with the addition of those other ingredients of confession , absolution , penances or commutations , aids from saints and angels , especially the blessed virgin , all warmed by the fire of purgatory , and confidently administred unto persons , sick of ignorance , darkness and sin. and let none please themselves in the contempt of these things . if the truth concerning evangelical justification be once disbelieved among us , or obliterated by any artifices , out of the minds of men , unto these things at one time or other , they must and will betake themselves . for the new schemes and projections of justification which some at present would supply us withal , they are now way suited , nor able to give relief or satisfaction unto a conscience really troubled for sin , and seriously enquiring how it may have rest and peace with god. i shall take the boldness therefore to say , whoever be offended at it ; that if we lose the antient doctrine of justification through faith in the blood of christ , and the imputation of his righteousness unto us , publick profession or religion , will quickly issue in popery , or atheism , or at least in what is the next door unto it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the second principal controversie is about the formal cause of justification , as it is expressed and stated by those of the roman church . and under these terms some protestant divines have consented to debate the matter in difference . i shall not interpose into a strife of words . so the romanists will call , that which we enquire after . some of ours say the righteousness of christ imputed ; some , the imputation of the righteousness of christ , is the formal cause of our justification ; some , that there is no formal cause of justification , but this is that which supplies the place and use of a formal cause , which is the righteousness of christ. in none of these things will i concern my self , though i judge what was mentioned in the last place , to be most proper and significant . the substance of the enquiry wherein alone we are concerned is ; what is that righteousness whereby , and wherewith , a believing sinner , is justified before god ; or whereon he is accepted with god , hath his sins pardoned , is received into grace and favour , and hath a title given him unto the heavenly inheritance . i shall no otherwise propose this enquiry , as knowing that it contains the substance of what convinced sinners do look after in and by the gospel . and herein it is agreed by all , the socinians only excepted , that the procatarctical or procuring cause of the pardon of our sins and acceptance with god , is the satisfaction and merit of christ. howbeit it cannot be denied , but that some retaining the names of them , do seem to renounce or disbelieve the things themselves . but we need not to take any notice thereof , until they are free more plainly to express their minds . but as concerning the righteousness it self enquired after , there seems to be a difference among them , who yet all deny it to be the righteousness of christ imputed unto us . for those of the roman church plainly say , that upon the infusion of an habit of grace , with the expulsion of sin and the renovation of our natures thereby , which they call the first justification , we are actually justified before god , by our own works of righteousness . hereon they dispute about the merit and satisfactoriness of those works , with their condignity of the reward of eternal life . others as the socinians openly disclaim all merit in our works ; only some , out of reverence as i suppose , unto the antiquity of the word , and under the shelter of the ambiguity of its signification , have faintly attempted an accommodation with it . but in the substance of what they assent unto this purpose , to the best of my understanding they are all agreed . for what the papists call justitia operum , the righteousness of works , they call a personal inherent evangelical righteousness , whereof we have spoken before . and whereas the papists say , that this righteousness of works is not absolutely perfect , nor in it self able to justifie us in the sight of god , but owes all its worth and dignity unto this purpose unto the merit of christ , they affirm that this evangelical righteousness is the condition whereon we enjoy the benefits of the righteousness of christ , in the pardon of our sins , and the acceptance of our persons before god. but as unto those who will acknowledge no other righteousness wherewith we are justified before god , the meaning is the same , whether we say that on the condition of this righteousness we are made partakers of the benefits of the righteousness of christ ; or that it is the righteousness of christ which makes this righteousness of ours accepted with god. but these things must afterwards more particularly be enquired into . . the third enquiry wherein there is not an agreement in this matter is , upon a supposition of a necessity , that he who is to be justified , should one way or other be interessed in the righteousness of christ , what it is that on our part is required thereunto . this some say to be faith alone , others faith and works also , and that in the same kind of necessity and use . that whose consideration we at present undertake , is the second thing proposed . and indeed , herein lies the substance of the whole controversie about our justification before god , upon the determination and stating whereof , the determination of all other incident questions doth depend . this therefore is that which herein i affirm . the righteousness of christ ( in his obedience and suffering for us ) imputed unto believers , as they are united unto him by his spirit , is that righteousness whereon they are justified before god , on the account whereof their sins are pardoned , and a right is granted them into the heavenly inheritance . this position is such as wherein the substance of that doctrine in this important article of evangelical truth which we plead for , is plainly and fully expressed . and i have chosen the rather thus to express it , because it is that thesis wherein the learned davenant laid down that common doctrine of the reformed churches whose defence he undertook . this is the shield of truth in the whole cause of justification , which whilst it is preserved safe , we need not trouble our selves about the differences that are among learned men , about the most proper stating and declaration of some lesser concernments of it . this is the refuge , the only refuge of distressed consciences , wherein they may find rest and peace . for the confirmation of this assertion , i shall do these three things . ( ) reflect on what is needful unto the explanation of it . ( ) answer the most important general objections against it . ( ) prove the truth of it by arguments and testimonies of the holy scripture . as to the first of these , or what is necessary unto the explanation of this assertion , it hath been sufficiently spoken unto in our foregoing discourses . the heads of some things only shall at present be called over . . the foundation of the imputation asserted , is union . hereof there are many grounds and causes as hath been declared . but that which we have immediate respect unto as the foundation of this imputation , is that whereby the lord christ and believers do actually coalesce into one mystical person . this is by the holy spirit inhabiting in him as the head of the church in all fulness , and in all believers according to their measure , whereby they became members of his mystical body . that there is such an union between christ and believers , is the faith of the catholick church , and hath been so in all ages . those who seem in our days to deny it or question it , either know not what they say , or their minds are influenced by their doctrine , who deny the divine persons of the son , and of the spirit . upon supposition of this vnion , reason will grant the imputation pleaded for to be reasonable ; at least , that there is such a peculiar ground for it , as is not to be exemplified in any things natural or political among men . . the nature of imputation hath been fully spoken unto before , and thereunto i refer the reader for the understanding of what is intended thereby . . that which is imputed is the righteousness of christ ; and briefly i understand hereby , his whole obedience unto god in all that he did and suffered for the church . this i say is imputed unto believers , so as to become their only righteousness before god unto the justification of life . if beyond these things any expressions have been made use of in the explanation of this truth , which have given occasion unto any differences or contests , although they may be true and defensible against objections , yet shall not i concern my self in them . the substance of the truth as laid down , is that whose defence i have undertaken , and where that is granted or consented unto , i will not contend with any about their way and methods of its declaration , nor defend the terms and expressions that have by any been made use of therein . for instance . some have said , that what christ did and suffered , is so imputed unto us , as that we are judged and esteemed in the sight of god to have done or suffered our selves in him . this i shall not concern my self in . for although it may have a sound sense given unto it , and is used by some of the antients , yet because offence is taken at it , and the substance of the truth we plead for is better otherwise expressed , it ought not to be contended about . for we do not say that god judgeth or esteemeth that we did and suffered in our own persons what christ did and suffered , but only that he did it and suffered it in our stead . hereon god makes a grant and donation of it unto believers upon their believing , unto their justification before him . and the like may be said of many other expressions of the like nature . these things being premised , i proceed unto the consideration of the general objections that are urged against the imputation we plead for . and i shall insist only on some of the principal of them , and whereinto all others may be resolved ; for it were endless to go over all that any mans invention can suggest unto him of this kind . and some general considerations we must take along with us herein . as , . the doctrine of justification is a part , yea an eminent part of the mystery of the gospel . it is no marvel therefore if it be not so exposed unto the common notions of reason , as some would have it to be . there is more required unto the true spiritual understanding of such mysteries ; yea unless we intend to renounce the gospel , it must be asserted , that reason as it is corrupted , and the mind of man destitute of divine supernatural revelation , do dislike every such truth , and rise up in enmity against it . so the scripture directly affirms , rom. . . cor. . . . hence are the minds and inventions of men wonderful fertile in coyning objections against evangelical truths , and raising cavils against them . seldom to this purpose do they want an endless number of sophistical objections , which because they know no better , they themselves judge insoluble . for carnal reason being once set at liberty under the false notion of truth , to act it self freely and boldly against spiritual mysteries , is subtile in its arguings , and pregnant in its invention of them . how endless , for instance , are the sophisms of the socinians against the doctrine of the trinity , and how do they triumph in them as unanswerable . under the shelter of them they despise the force of the most evident testimonies of the scripture , and those multiplied on all occasions . in like manner they deal with the doctrine of the satisfaction of christ , as the pelagians of old did with that of his grace . wherefore he that will be startled at the appearance of subtile or plausible objections , against any gospel mysteries that are plainly revealed , and sufficiently attested in the scripture , is not likely to come unto much stability in his profession of them . . the most of the objections which are levied against the truth in this cause , do arise from the want of a due comprehension of the order of the work of gods grace , and of our compliance therewithall in a way of duty as was before observed . for they consist in opposing those things one to another as inconsistent , which in their proper place and order are not only consistent , but mutually subservient unto one another ; and are found so in the experience of them that truly believe . instances hereof have been given before , and others will immediately occur . taking the consideration of these things with us , we may see as the rise , so of what force the objections are . . let it be considered that the objections which are made use of against the truth we assert , are all of them taken from certain consequences , which as it is supposed , will ensue on the admission of it . and as this is the only expedient to perpetuate controversies , and make them endless , so to my best observation i never yet met with any one , but that to give an appearance of force unto the absurdity of the consequences from whence he argues , he framed his suppositions , or the state of the question , unto the disadvantage of them whom he opposed ; a course of proceeding which i wonder good men are not either weary , or ashamed of . . it is objected , that the imputation of the righteousness of of christ doth overthrow all remission of sins on the part of god. this is pleaded for by socinus , de servator . lib. . cap. , , . and by others it is also made use of . a confident charge this seems to them who stedfastly believe that without this imputation , there could be no remission of sin . but they say , that he who hath a righteousness imputed unto him that is absolutely perfect , so as to be made his own , needs no pardon , hath no sin that should be forgiven , nor can he ever need forgiveness . but because this objection will occur unto us again in the vindication of one of our ensuing arguments , i shall here speak briefly unto it . . grotius shall answer this objection ; saith he , cum duo nobis peperisse christum dixerimus , impunitatem & praemium , illud satisfactioni , hoc merito christi distincte tribuit vetus ecclesia . satisfactio consistit in peccatorum translatione , meritum in perfectissimae obedientiae pro nobis praestitae imputatione . praefat . ad lib. de satisfact . whereas we have said that christ hath procured or brought forth two things for us , freedom from punishment , and a reward , the antient church attributes the one of them distinctly unto his satisfaction , the other unto his merit . satisfaction consisteth in the translation of sins ( from us unto him ) merit in the imputation of his most perfect obedience performed for us , unto us . in his judgment the remission of sins , and the imputation of righteousness , were as consistent as the satisfaction and merit of christ , as indeed they are . . had we not been sinners , we should have had no need of the imputation of the righteousness of christ to render us righteous before god. being so , the first end for which it is imputed , is the pardon of sin ; without which we could not be righteous by the imputation of the most perfect righteousness . these things therefore are consistent , namely , that the satisfaction of christ should be imputed unto us for the pardon of sin , and the obedience of christ be imputed unto us , to render us righteous before god. and they are not only consistent , but neither of them singly were sufficient unto our justification . . it is pleaded by the same author and others ; that the imputation of the righteousness of christ , overthroweth all necessity of repentance for sin , in order unto the remission or pardon thereof , yea rendreth it altogether needless . for what need hath he of repentance for sin , who by the imputation of the righteousness of christ , is esteemed compleatly just and righteous in the sight of god. if christ satisfied for all sins in the person of the elect ; if as our surety he paid all our debts , and if his righteousness be made ours before we repent , then is all repentance needless . and these things are much enlarged on by the same author in the place before-mentioned . ans. ( ) it must be remembred , that we require evangelical faith in order of nature antecedently unto our justification by the imputation of the righteousness of christ unto us , which also is the condition of its continuation . wherefore whatever is necessary thereunto , is in like manner required of us in order unto believing . amongst these , there is a sorrow for sin , and a repentance of it . for whosoever is convinced of sin in a due manner , so as to be sensible of its evil and guilt , both as in its own nature it is contrary unto the preceptive part of the holy law , and in the necessary consequences of it , in the wrath and curse of god , cannot but be perplexed in his mind , that he hath involved himself therein . and that posture of mind will be accompanied with shame , fear , sorrow , and other afflictive passions . hereon a resolution doth ensue , utterly to abstain from it for the future , with sincere endeavours unto that purpose , issuing if there be time and space for it , in reformation of life . and in a sense of sin , sorrow for it , fear concerning it , abstinence from it , and reformation of life , a repentance true in its kind doth consist . this repentance is usually called legal , because its motives are principally taken from the law ; but yet there is moreover required unto it that temporary faith of the gospel which we have before described . and as it doth usually produce great effects in the confession of sin , humiliation for it , and change of life , as in ahab and the ninevites , so ordinarily it precedeth true saving faith , and justification thereby . wherefore the necessity hereof , is no way weakened by the doctrine of the imputation of the righteousness of christ , yea it is strengthened and made effectual thereby . for without it , in the order of the gospel , an interest therein is not to be attained . and this is that which in the old testament is so often proposed as the means and conditions of turning away the judgments and punishments threatned unto sin . for it is true and sincere in its kind ; neither do the socinians require any other repentance unto justification . for as they deny true evangelical repentance in all the especial causes of it , so that which may and doth precede faith in order of nature . is all that they require . this objection therefore as managed by them , is a causless vain pretence . . justifying faith includeth in its nature the entire principle of evangelical repentance , so as that it is utterly impossible that a man should be a true believer , and not at the same instant of time be truly penitent . and therefore are they so frequently conjoined in the scripture as one simultaneous duty . yea the call of the gospel unto repentance is a call to faith , acting it self by repentance . so the sole reason of that call unto repentance which the forgiveness of sins is annexed unto , ( act. . . ) is the proposal of the promise which is the object of faith , ver . . and those conceptions and affections which a man hath about sin , with a sorrow for it and repentance of it , upon a legal conviction , being enlivened and made evangelical by the introduction of faith as a new principle of them , and giving new motives unto them , do become evangelical ; so impossible is it that faith should be without repentance . wherefore although the first act of faith , and its only proper exercise unto justification , doth respect the grace of god in christ and the way of salvation by him , as proposed in the promise of the gospel , yet is not this conceived in order of time to precede its actings in self-displicency , godly sorrow , and universal conversion from sin unto god ; nor can it be so , seeing it virtually and radically containeth all of them in it self . however therefore evangelical repentance is not the condition of our justification , so as to have any direct influence thereinto ; nor are we said any where to be justified by repentance ; nor is it conversant about the proper object which alone the soul respects therein ; nor is a direct and immediate giving glory unto god , on the account of the way and work of his wisdom and grace in christ jesus , but a consequent thereof ; nor is that reception of christ which is expresly required unto our justification , and which alone is required thereunto ; yet is it in the root , principle , and promptitude of mind for its exercise , in every one that is justified , then when he is justified . and it is peculiarly proposed with respect unto the forgiveness of sins , as that without which it is impossible we should have any true sense or comfort of it in our souls ; but it is not so as any part of that righteousness on the consideration whereof our sins are pardoned , nor as that whereby we have an interest therein . these things are plain in the divine method of our justification , and the order of our duty prescribed in the gospel ; as also in the experience of them that do believe . wherefore considering the necessity of legal repentance unto believing , with the sanctification of the affections exercised therein by faith , whereby they are made evangelical , and the nature of faith as including in it a principle of universal conversion unto god , and in especial of that repentance , which hath for its principal motive the love of god , and of jesus christ , with the grace from thence communicated , all which are supposed in the doctrine pleaded for , the necessity of true repentance is immoveably fixed on its proper foundation . . as unto what was said in the objection concerning christs suffering in the person of the elect , i know not whether any have used it or no , nor will i contend about it . he suffered in their stead ; which all sorts of writers ancient and modern so express , in his suffering he bare the person of the church . the meaning is what was before declared . christ and believers are one mystical person , one spiritually animated body , head and members . this i suppose will not be denied ; to do so , is to overthrow the church and the faith of it . hence what he did and suffered is imputed unto them . and it is granted that as the surety of the covenant he paid all our debts , or answered for all our faults ; and that his righteousness is really communicated unto us . why then say some , there is no need of repentance , all is done for us already . but why so , why must we assent to one part of the gospel unto the exclusion of another ? was it not free unto god to appoint what way , method and order he would , whereby these things should be communicated unto us ? nay upon the supposition of the design of his wisdom and grace , these two things were necessary . . that this righteousness of christ should be communicated unto us , and be made ours in such a way and manner , as that he himself might be glorified therein , seeing he hath disposed all things in this whole oeconomy , unto the praise of the glory of his grace , ephes. . . this was to be done by faith on our part . it is so , it could be no otherwise . for that faith whereby we are justified , is our giving unto god the glory of his wisdom , grace and love. and whatever doth so , is faith , and nothing else is so . . that whereas our nature was so corrupted and depraved , as that continuing in that state , it was not capable of a participation of the righteousness of christ , or any benefit of it , unto the glory of god , and our own good , it was in like manner necessary that it should be renewed and changed . and unless it were so , the design of god in the mediation of christ , which was the entire recovery of us unto himself could not be attained . and therefore as faith , under the formal consideration of it was necessary unto the first end , namely , that of giving glory unto god , so unto this latter end , it was necessary that this faith should be accompanied with , yea and contain in it self the seeds of all those other graces wherein the divine nature doth consist , whereof we are to be made partakers . not only therefore the thing it self , or the communication of the righteousness of christ unto us , but the way and manner , and means of it , do depend on gods soveraign order and disposal . wherefore although christ did make satisfaction unto the justice of god for all the sins of the church , and that as a common person , ( for no man in his wits can deny but that he who is a mediator and a surety , is in some sense a common person ) and although he did pay all our debts , yet doth the particular interest of this or that man , in what he did and suffered , depend on the way , means , and order designed of god unto that end . this and this alone gives the true necessity of all the duties which are required of us , with their order and their ends . ly , it is objected , that the imputation of the righteousness of christ , which we defend , overthrows the necessity of faith it self . this is home indeed . aliquid adhaerebit , is the design of all these objections . but they have reason to plead for themselves who make it . for on this supposition , they say , the righteousness of christ is ours before we do believe . for christ satisfied for all our sins , as if we had satisfied in our own persons . and he who is esteemed to have satisfied for all his sins in his own person , is acquitted from them all , and accounted just , whether he believe or no ; nor is there any ground or reason why he should be required to believe . if therefore the righteousness of christ be really ours , because in the judgment of god we are esteemed to have wrought it in him , then it is ours before we do believe . if it be otherwise , then it is plain that that , righteousness it self can never be made ours by believing ; only the fruits and effects of it may be suspended on our believing , whereby we may be made partakers of them . yea if christ made any such satisfaction for us as is pretendrd , it is really ours , without any farther imputation . for being performed for us and in our stead , it is the highest injustice not to have us accounted pardoned and acquitted , without any farther either imputation on the part of god , or faith on ours . these things i have transcribed out of socinus , de servator . lib. . cap. , , , . which i would not have done , but that i find others to have gone before me therein , though to another purpose . and he concludes with a confidence which others also seem in some measure to have learned of him . for he saith unto his adversary , haec tua , tuorumque sententia , adeo foeda & execrabilis est , ut pestilentiorem errorem post homines natos in populo dei extitisse non credam ; speaking of the satisfaction of christ and the imputation of it unto believers . and indeed his serpentine wit was fertile in the invention of cavils against all the mysteries of the gospel . nor was he obliged by any one of them , so as to contradict himself in what he opposed concerning any other of them . for denying the deity of christ , his satisfaction , sacrifice , merit , righteousness , and overthrowing the whole nature of his mediation , nothing stood in his way which he had a mind to oppose . but i somewhat wonder how others can make use of his inventions in this kind , who if they considered aright their proper tendency , they will find them to be absolutely destructive of what they seem to own . so it is in this present objection against the imputation of the righteousness of christ ; if it hath any force in it , as indeed it hath not , it is to prove that the satisfaction of christ was impossible ; and so he intended it . but it will be easily removed . i answer first in general ; that the whole fallacy of this objection lies in the opposing one part of the design and method of gods grace in this mystery of our justification , unto another ; or the taking of one part of it to be the whole , which as to its efficacy and perfection depends on somewhat else . hereof we warned the reader in our previous discourses . for the whole of it is a supposition , that the satisfaction of christ , if there be any such thing , must have its whole effect , without believing on our part , which is contrary unto the whole declaration of the will of god in the gospel . but i shall principally respect them who are pleased to make use of this objection , and yet do not deny the satisfaction of christ. and i say . when the lord christ died for us , and offered himself as a propitiatory sacrifice , god laid all our sins on him . isa. . . and he then bare them all in his own body on the tree , pet. . . then he suffered in our stead , and made full satisfaction for all our sins ; for he appeared to put away sin by the sacrifice of himself , heb. . . and by one offering he hath perfected for ever them that are sanctified , chap. . . he whose sins were not actually and absolutely satisfied for , in that one offering of christ , shall never have them expiated unto eternity . for henceforth he dieth no more , there is no more sacrifice for sin . the repetition of a sacrifice for sin , which must be the crucifying of christ afresh , overthrowes the foundation of christian religion . . notwithstanding this full plenary satisfaction once made for the sins of the world that shall be saved ; yet all men continue equally to be born by nature children of wrath , and whilst they believe not , the wrath of god abideth on them , joh. . . that is , they are obnoxious unto , and under the curse of the law. wherefore on the only making of that satisfaction , no one for whom it was made in the design of god , can be said to have suffered in christ , nor to have an interest in his satisfaction , nor by any way or means be made partaker of it antecedently unto another act of god in its imputation unto him . for this is but one part of the purpose of gods grace , as unto our justification by the blood of christ , namely , that he by his death should make satisfaction for our sins . nor is it to be separated from what also belongs unto it , in the same purpose of god. wherefore from the position or grant of the satisfaction of christ , no argument can be taken unto the negation of a consequential act of its imputation unto us ; nor therefore of the necessity of our faith in the believing and receiving of it , which is no less the appointment of god , than it was that christ should make that satisfaction . wherefore . that which the lord christ paid for us , is as truly paid , as if we had paid it our selves . so he speaks , psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made no spoil of the glory of god , what was done of that nature by us , he returned it unto him . and what he underwent and suffered , he underwent and suffered in our stead . but yet the act of god in laying our sins on christ , conveyed no actual right and title to us , unto what he did and suffered . they are not immediately thereon , nor by virtue thereof ours , or esteemed ours , because god hath appointed somewhat else , not only antecedent thereunto , but as the means of it , unto his own glory . these things both as unto their being and order , depend on the free ordination of god. but yet , . it cannot be said that this satisfaction was made for us on such a condition as should absolutely suspend the event , and render it uncertain whether it should ever be for us or no. such a constitution may be righteous in pecuniary solutions . a man may lay down a great sum of money for the discharge of another , on such a condition as may never be fulfilled . for on the absolute failure of the condition , his money may and ought to be restored unto him , whereon he hath received no injury or damage . but in poenal suffering for crimes and sins , there can be no righteous constitution that shall make the event and efficacy of it to depend on a condition absolutely uncertain , and which may not come to pass or be fulfilled . for if the condition fail , no recompence can be made unto him that hath suffered . wherefore the way of the application of the satisfaction of christ unto them for whom it was made , is sure and stedfast in the purpose of god. . god hath appointed that there shall be an immediate foundation of the imputation of the satisfaction and righteousness of christ unto us , whereon we may be said to have done and suffered in him , what he did and suffered in our stead , by that grant , donation , and imputation of it unto us ; or that we may be interessed in it , that it may be made ours , which is all we contend for . and this is our actual coalescency into one mystical person with him by faith. hereon doth the necessity of faith originally depend . and if we shall add hereunto the necessity of it likewise unto that especial glory of god which he designs to exalt in our justification by christ , as also unto all the ends of our obedience unto god , and the renovation of our natures into his image , its station is sufficiently secured against all objections . our actual interest in the satisfaction of christ , depends on our actual insertion into his mystical body by faith , according to the appointment of god. thly . it is yet objected , that if the righteousness of christ be made ours , we may be said to be saviours of the world as he was , or to save others as he did . for he was so and did so by his righteousness and no otherwise . this objection also is of the same nature with those foregoing , a meer sophistical cavil . for , . the righteousness of christ is not transfused into us , so as to be made inherently and subjectively ours , as it was in him , and which is necessarily required unto that effect , of saving others thereby . whatever we may do , or be said to do with respect unto others , by virtue of any power or quality inherent in our selves , we can be said to do nothing unto others , or for them , by virtue of that which is imputed unto us , only for our own benefit . that any righteousness of ours should benefit another , it is absolutely necessary that it should be wrought by our selves . . if the righteousness of christ could be transfused into us , and be made inherently ours , yet could we not be , nor be said to be the saviours of others thereby . for our nature in our individual persons , is not subjectum capax , or capable to receive and retain a righteousness useful and effectual unto that end . this capacity was given unto it in christ by virtue of the hypostatical vnion , and no otherwise . the righteousness of christ himself as performed in the humane nature , would not have been sufficient for the justification and salvation of the church , had it not been the righteousness of his person , who is both god and man ; for god redeemed his church with his own blood. . this imputation of the righteousness of christ unto us , as unto its ends and use , hath its measure from the will of god , and his purpose in that imputation . and this is , that it should be the righteousness of them unto whom it is imputed , and nothing else . . we do not say that the righteousness of christ as made absolutely for the whole church , is imputed unto every believer . but his satisfaction for every one of them in particular , according unto the will of god , is imputed unto them ; not with respect unto its general ends , but according unto every ones particular interest . every believer hath his own homer of this bread of life ; and all are justified by the same righteousness . the apostle declares , as we shall prove afterwards , that as adams actual sin is imputed unto us unto condemnation , so is the obedience of christ imputed unto us , to the justification of life . but adams sin is not so imputed unto any person , as that he should then and thereby be the cause of sin and condemnation unto all other persons in the world ; but only that he himself should become guilty before god thereon . and so is it on the other side . and as we are made guilty by adams actual sin which is not inherent in us , but only imputed unto us ; so are we made righteous by the righteousness of christ which is not inherent in us , but only imputed unto us . and imputed unto us it is , because himself was righteous with it , not for himself but for us . it is yet said , that if we insist on personal imputation unto every believer of what christ did , or if any believer be personally righteous in the very individual acts of christs righteousness , many absurdities will follow . but it was observed before ; that when any design to oppose an opinion from the absurdities which they suppose would follow upon it , they are much enclined so to state it , as that at least they may seem so to do . and this oftimes the most worthy and candid persons are not free from in the heat of disputation . so i fear it is here fallen out . for as unto personal imputation i do not well understand it . all imputation is unto a person , and is the act of a person , be it of what , and what sort it will , but from neither of them can be denominated a personal imputation . and if an imputation be allowed that is not unto the persons of men , namely , in this case unto all believers , the nature of it hath not yet been declared as i know of . that any have so expressed the imputation pleaded for , that every believer should be personally righteous in the very individual acts of christs righteousness , i know not ; i have neither read nor heard any of them who have so expressed their mind . it may be some have done so ; but i shall not undertake the defence of what they have done . for it seems not only to suppose that christ did every individual act which in any instance is required of us , but also that those acts are made our own inherently ; both which are false and impossible . that which indeed is pleaded for in this imputation , is only this ; that what the lord christ did and suffered as the mediator and surety of the covenant in answer unto the law , for them and in their stead , is imputed unto every one of them unto the justification of life . and sufficient this is unto that end without any such supposals . ( ) from the dignity of the person who yielded his obedience , which rendered it both satisfactory and meritorious , and imputable unto many . ( ) from the nature of the obedience it self , which was a perfect compliance with , a fulfilling of , and satisfaction unto the whole law in all its demands . this on the supposition of that act of gods soveraign authority , whereby a representative of the whole church was introduced to answer the law , is the ground of his righteousness being made theirs , and being every way sufficient unto their justification . ( ) from the constitution of god , that what was done and suffered by christ as a publick person and our surety , should be reckoned unto us as if done by our selves . so the sin of adam whilst he was a publick person , and represented his whole posterity , is imputed unto us all , as if we had committed that actual sin . this bellarmin himself frequently acknowledgeth . peccavimus in primo homine quando ille peccavit , & illa ejus praevaricatio nostra etiam praevaricatio fuit . non enim vere per adami inobedientiam constitueremur peccatores , nisi inobedientia illius nostra etiam inobedientia esset . de amiss . grat. & stat. peccat . lib. . cap. . and elsewhere , that the actual sin of adam is imputed unto us , as if we all had committed that actual sin ; that is , broken the whole law of god. and this is that whereby the apostle illustrates the imputation of the righteousness of christ unto believers ; and it may on as good grounds be charged with absurdities as the other . it is not therefore said that god judgeth that we have in our own persons done those very acts , and endured that penalty of the law which the lord christ did and endured . for this would overthrow all imputation ; but what christ did and suffered , that god imputeth unto believers unto the justification of life , as if it had been done by themselves ; and his righteousness as a publick person is made theirs by imputation , even as the sin of adam whilst a publick person , is made the sin of all his posterity by imputation . hereon none of the absurdities pretended , which are really such , do at all follow . it doth not so , that christ in his own person performed every individual act that we in our circumstances are obliged unto in a way of duty ; nor was there any need that so he should do . this imputation , as i have shewed , stands on other foundations . nor doth it follow , that every saved persons righteousness before god is the same identically and numerically with christs in his publick capacity as mediator ; for this objection destroys it self , by affirming that as it was his , it was the righteousness of god-man ; and so it hath an especial nature as it respects or relates unto his person . it is the same that christ in his publick capacity did work or effect . but there is a wide difference in the consideration of it , as his absolutely and as made ours . it was formally inherent in him , is only materially imputed unto us . was actively his , is passively ours ; was wrought in the person of god-man ; for the whole church , is imputed unto each single believer , as unto his own concernment only . adams sin as imputed unto us , is not the sin of a representative , though it be of his that was so ; but is the particular sin of every one of us . but this objection must be further spoken unto where it occurs afterwards . nor will it follow , that on this supposition we should be accounted to have done , that which was done long before we were in a capacity of doing any thing . for what is done for us and in our stead , before we are in any such capacity may be imputed unto us , as is the sin of adam . and yet there is a manifold sense wherein men may be said to have done what was done for them , and in their name before their actual existence ; so that therein is no absurdity . as unto what is added by the way that christ did not do nor suffer the idem that we were obliged unto ; whereas he did what the law required , and suffered what the law threatned unto the disobedient , which is the whole of what we are obliged unto , it will not be so easily proved ; nor the arguments very suddenly answered whereby the contrary hath been confirmed . that christ did sustain the place of a surety , or was the surety of the new-covenant , the scripture doth so expresly affirm , that it cannot be denied . and that there may be sureties in cases criminal , as well as civil and pecuniary , hath been proved before . what else occurs about the singularity of christs obedience as he was mediator , proves only that his righteousness as formally and inherently his , was peculiar unto himself , and that the adjuncts of it which arise from its relation unto his person , as it was inherent in him , are not communicable unto them to whom it is imputed . it is moreover urged , that upon the supposed imputation of the righteousness of christ , it will follow that every believer is justified by the works of the law. for the obedience of christ was a legal righteousness , and if that be imputed unto us , then are we justified by the law , which is contrary unto express testimonies of scriptures in many places . ans. ( ) i know nothing more frequent in the writings of some learned men , then that the righteousness of christ is our legal righteousness ; who yet i presume are able to free themselves of this objection . ( ) if this do follow in the true sense of being justified by the law , or the works of it , so denied in the scripture , their weakness is much to be pitied who can see no other way whereby we may be freed from an obligation to be justified by the law , but by this imputation of the righteousness of christ. ( ) the scripture which affirms that by the deeds of the law no man can be justified , affirms in like manner , that by faith we do not make void the law , but establish it ; that the righteousness of the law is fulfilled in us ; that christ came not to destroy the law , but to fulfil it , and is the end of the law for righteousness unto them that do believe . and that the law must be fulfilled or we cannot be justified , we shall prove afterwards . ( ) we are not hereon justified by the law or the works of it , in the only sense of that proposition in the scripture , and to coin new senses or significations of it , is not safe . the meaning of it in the scripture is , that only the doers of the law shall be justified , rom. . . and that he that doth the things of it shall live by them , chap. . . namely , in his own person , by the way of personal duty which alone the law requires . but if we who have not fulfilled the law in the way of inherent personal obedience , are justified by the imputation of the righteousness of christ unto us , then are we justified by christ and not by the law. but it is said , that this will not relieve . for if his obedience be so imputed unto us , as that we are accounted by god in judgment to have done what christ did , it is all one upon the matter , and we are as much justified by the law , as if we had in our own proper persons performed an unsinning obedience unto it . this i confess i cannot understand . the nature of this imputation is here represented as formerly , in such a way as we cannot acknowledge ; from thence alone this inference is made , which yet in my judgment doth not follow thereon . for grant an imputation of the righteousness of another unto us , be it of what nature it will , all justification by the law and works of it in the sense of the scripture is gone for ever . the admission of imputation takes off all power from the law to justifie ; for it can justifie none , but upon a righteousness that is originally and inherently his own . the man that doth them shall live in them . if the righteousness that is imputed be the ground and foundation of our justification , and made ours by that imputation , state it how you will , that justification is of grace and not of the law. however , i know not of any that say we are accounted of god in judgment personally to have done what christ did ; and it may have a sense that is false ; namely , that god should judge us in our own persons to have done those acts which we never did . but what christ did for us and in our stead , is imputed and communicated unto us , as we coalesce into one mystical person with him by faith , and thereon are we justified . and this absolutely overthrows all justification by the law or the works of it ; though the law be established , fulfilled and accomplished , that we may be justified . neither can any on the supposition of the imputation of the righteousness of christ truly stated , be said to merit their own salvation . satisfaction and merit are adjuncts of the righteousness of christ as formally inherent in his own person ; and as such it cannot be transfused into another . wherefore as it is imputed unto individual believers , it hath not those properties accompanying of it which belong only unto its existence in the person of the son of god. but this was spoken unto before , as much also of what was necessary to be here repeated . these objections i have in this place taken notice of , because the answers given unto them do tend to the farther explanation of that truth , whose confirmation by arguments and testimonies of scripture i shall now proceed unto . chap. x. arguments for justification by the imputation of the righteousness of christ. the first argument from the nature and vse of our own personal righteousness . there is a justification of convinced sinners on their believing . hereon are their sins pardoned , their persons accepted with god , and a right is given unto them , unto the heavenly inheritance . this state they are immediately taken into upon their faith , or believing in jesus christ. and a state it is of actual peace with god. these things at present i take for granted , and they are the foundation of all that i shall plead in the present argument . and i do take notice of them because some seem , to the best of my understanding , to deny any real actual justification of sinners on their believing in this life . for they make justification to be only a general conditional sentence declared in the gospel , which as unto its execution , is delayed unto the day of judgment . for whilst men are in this world , the whole condition of it being not fulfilled , they cannot be partakers of it , or be actually and absolutely justified . hereon it follows , that indeed there is no real state of assured rest and peace with god by jesus christ , for any persons in this life . this at present i shall not dispute about , because it seems to me to overthrow the whole gospel , the grace of our lord jesus christ , and all the comfort of believers about which i hope we are not as yet called to contend . our enquiry is , how convinced sinners do on their believing obtain the remission of sins , acceptance with god , and a right unto eternal life . and if this can no other way be done , but by the imputation of the righteousness of christ unto them , then thereby alone are they justified in the sight of god. and this assertion proceedeth on a supposition that there is a righteousness required unto the justification of any person whatever . for whereas god in the justification of any person , doth declare him to be acquitted from all crimes laid unto his charge , and to stand as righteous in his sight , it must be on the consideration of a righteousness , whereon any man is so acquitted and declared ; for the judgment of god is according unto truth . this we have sufficiently evidenced before in that juridical procedure wherein the scripture represents unto us the justification of a believing sinner . and if there be no other righteousness whereby we may be thus justified , but only that of christ imputed unto us , then thereby must we be justified or not at all . and if there be any such other righteousness , it must be our own , inherent in us , and wrought out by us . for these two kinds inherent and imputed righteousness , our own and christs divide the whole nature of righteousness , as to the end enquired after . and that there is no such inherent righteousness , no such righteousness of our own whereby we may be justified before god , i shall prove in the first place . and i shall do it , first from express testimonies of scripture , and then from the consideration of the thing it self . and two things i shall premise hereunto . . that i shall not consider this righteousness of our own absolutely in it self , but as it may be conceived to be improved and advanced by its relation unto the satisfaction and merit of christ ; for many will grant that our inherent righteousness is not of it self sufficient to justifie us in the sight of god. but take it as it hath value and worth communicated unto it from the merit of christ , and so it is accepted unto that end , and judged worthy of eternal life . we could not merit life and salvation , had not christ merited that grace for us whereby we may do so ; and merited also that our works should be of such a dignity with respect unto reward . we shall therefore allow what worth can be reasonably thought to be communicated unto this righteousness from its respect unto the merit of christ. . whereas persons of all sorts and parties do take various ways in the assignation of an interest in our justification unto our own righteousness , so as that no parties are agreed about it , nor many of the same mind among themselves , as might easily be manifested in the papists , socinians , and others , i shall so far as it is possible in the ensuing arguments have respect unto them all . for my design is to prove , that it hath no such interest in our justification before god , as that the righteousness of christ should not be esteemed the only righteousness whereon we are justified . and first , we shall produce some of those many testimonies which may be pleaded unto this purpose , psal. . , . if thou lord shouldst mark iniquities , o lord , who should stand ? but there is forgiveness with thee that thou maist be feared . there is an enquiry included in these words , how a man , how any man may be justified before god ; how he may stand , that is , in the presence of god , and be accepted with him ; how he shall stand in judgment , as it is explained , psal. . . the wicked shall not stand in the judgment , shall not be acquitted on their trial. that which first offereth it self unto this end , is his own obedience . for this the law requires of him in the first place , and this his own conscience calls upon him for . but the psalmist plainly declares that no man can thence manage a plea for his justification with any success . and the reason is , because notwithstanding the best of the obedience of the best of men , there are iniquities found with them against the lord their god. and if men come to their trial before god whether they shall be justified or condemned , these also must be heard and taken into the account . but then no man can stand , no man can be justified as it is elsewhere expressed . wherefore the wisest and safest course is , as unto our justification before god , utterly to forego this plea , and not to insist on our own obedience , least our sins should appear also , and be heard . no reason can any man give on his own account , why they should not so be . and if they be so , the best of men will be cast in their trial , as the psalmist declares . two things are required in this trial that a sinner may stand . ( ) that his iniquities be not observed , for if they be so , he is lost for ever . ( ) that a righteousness be produced and pleaded that will endure the trial. for justification is upon a justifying righteousness . for the first of these , the psalmist tells us it must be through pardon or forgiveness . but there is forgiveness with thee , wherein lies our only relief against the condemnatory sentence of the law with respect unto our iniquities ; that is , through the blood of christ ; for in him we have redemption through his blood , even the forgiveness of sins , ephes. . . the other cannot be our own obedience , because of our iniquities . wherefore this the same psalmist directs us unto , psal. . . i will go in the strength of the lord god , i will make mention of they righteousness , of thine only . the righteousness of god , and not his own , yea in opposition unto his own , is the only plea that in this case he would insist upon . if no man can stand a trial before god upon his own obedience , so as to be justified before him , because of his own personal iniquities ; and if our only plea in that case be the righteousness of god , the righteousness of god only and not our own , then is there no personal inherent righteousness in any believers whereon they may be justified ; which is that which is to be proved . the same is again asserted by the same person , and that more plainly and directly , psal. . . enter not into judgment with thy servant , for in thy sight shall no man living be justified . this testimony is the more to be considered , because as it is derived from the law , exod. . . so it is transferred into the gospel , and twice urged by the apostle unto the same purpose , rom. . . gal. . . the person who insists on this plea with god , professeth himself to be his servant . enter not into judgment with thy servant ; that is , one that loved him , feared him , yielded all sincere obedience . he was not an hypocrite , not an unbeliever , not an unregenerate person , who had performed no works but such as were legal , such as the law required , and such as were done in the strength of the law only ; such works as all will acknowledge to be excluded from our justification ; and which as many judge , are only those which are so excluded . david it was , who was not only converted , a true believer , had the spirit of god , and the aids of special grace in his obedience , but had this testimony unto his sincerity , that he was a man after gods own heart . and this witness had he in his own conscience of his integrity , uprightness , and personal righteousness , so as that he frequently avows them , appeals unto god concerning the truth of them , and pleads them as a ground of judgment between him and his adversaries . we have therefore a case stated in the instance of a sincere and eminent believer , who excelled most in inherent personal righteousness . this person under these circumstances , thus testified unto both by god and in his own conscience , as unto the sincerity , yea as unto the eminency of his obedience ; considers how he may stand before god , and be justified in his sight . why doth he not now plead his own merits ; and that if not ex condigno , yet at least ex congruo , he deserved to be acquitted and justified . but he left this plea for that generation of men that were to come after , who would justifie themselves , and despise others . but suppose he had no such confidence in the merit of his works as some have now attained unto , yet why he doth not freely enter into judgment with god , put it unto the trial whether he should be justified or no , by pleading that he had fulfilled the condition of the new covenant , that everlasting covenant which god made with him , ordered in all things and sure ? for upon a supposition of the procurement of that covenant , and the terms of it by christ , ( for i suppose the virtue of that purchase he made of it , is allowed to extend unto the old testament ) this was all that was required of him ? is it not to be feared that he was one of them who see no necessity , or leave none of personal holiness and righteousness , seeing he makes no mention of it , now it should stand him in the greatest stead ? at least he might plead his faith as his own duty and work , to be imputed unto him for righteousness ? but whatever the reason be , he waves them all , and absolutely deprecates a trial upon them . come not , saith he , o lord , into judgment with thy servant , as it is promised that he who believes should not come into judgment , joh. . . and if this holy person renounce the whole consideration of all his personal inherent righteousness , in every kind , and will not insist upon it under any pretence , in any place , as unto any use in his justification before god , we may safely conclude there is no such righteousness in any whereby they may be justified . and if men would but leave those shades and coverts under which they hide themselves in their disputations , if they would forego those pretences and distinctions wherewith they delude themselves and others , and tell us plainly what plea they dare make in the presence of god , from their own righteousness and obedience that they may be justified before him , we should better understand their minds than now we do . there is one i confess , who speaks with some confidence unto this purpose . and that is vasquez the jesuite ; in . . disp. . cap. . inhaerens justitia ita reddit animam justam & sanctam , ac proinde filiam dei , ut hoc ipso reddat eam heredem , & dignam aeterna gloria ; imo ipse deus efficere non potest ut hujusmodi justus dignus non sit aeterna beatitudine . is it not sad that david should discover so much ignorance of the worth of his inherent righteousness , and discover so much pusillanimity with respect unto his trial before god , whereas god himself could not otherwise order it , but that he was and must be worthy of eternal blessedness ? the reason the psalmist gives why he will not put it unto the trial whether he should be acquitted or justified upon his own obedience , is this general axiom ; for in thy sight , or before thee , shall no man living be justified . this must be spoken absolutely , or with respect unto some one way or cause of justification . if it be spoken absolutely , then this work ceaseth for ever , and there is indeed no such thing as justification before god. but this is contrary unto the whole scripture , and destructive of the gospel . wherefore it is spoken with respect unto our own obedience and works . he doth not pray absolutely that he would not enter into judgment with him , for this were to forego his government of the world , but that he would not do so on the account of his own dutys and obedience . but if so be these dutys and obedience did answer in any sense or way , what is required of us as a righteousness unto justification , there was no reason why he should deprecate a trial by them or upon them . but whereas the holy ghost doth so positively affirm , that no man living shall be justified in the sight of god , by or upon his own works or obedience , it is i confess marvellous unto me , that some should so intepret the apostle james , as if he affirmed the express contrary . namely , that we are justified in the sight of god by our own works , whereas indeed he says no such thing . this therefore is an eternal rule of truth , by , or upon his obedience , no man living can be justified in the sight of god. it will be said that if god enter into judgment with any on their own obedience by and according to the law , then indeed none can be justified before him . but god judging according to the gospel , and the terms of the new covenant , men may be justified upon their own duties , works , and obedience . ans. ( ) the negative assertion is general , and unlimited ; that no man living shall ( on his own works or obedience ) be justified in the sight of god. and to limit it unto this or that way of judging , is not to distinguish but to contradict the holy ghost . ( ) the judgment intended is only with respect unto justification , as is plain in the words . but there is no judgment on our works or obedience , with respect unto righteousness and justification , but by the proper rule and measure of them , which is the law. if they will not endure the trial by the law , they will endure no trial as unto righteousness and justification in the sight of god. ( ) the prayer and plea of the psalmist on this supposition , are to this purpose ; o lord enter not into judgment with thy servant , by or according unto the law ; but enter into judgment with me , on my own works and obedience according to the rule of the gospel ; for which he gives this reason , because in thy sight shall no man living be justified ; which how remote it is from his intention need not be declared . ( ) the judgment of god unto justification according to the gospel , doth not proceed on our works of obedience , but upon the righteousness of christ , and our interest therein by faith , as is too evident to be modestly denied . notwithstanding this exception , therefore hence we argue . if the most holy of the servants of god , in and after a course of sincere fruitful obedience , testified unto by god himself , and witnessed in their own consciences , that is , whilst they have the greatest evidences of their own sincerity , and that indeed they are the servants of god , do renounce all thoughts of such a righteousness thereby , as whereon in any sense they may be justified before god ; then there is no such righteousness in any , but it is the righteousness of christ alone imputed unto us whereon we are so justified . but that so they do , and ought all of them so to do , because of the general rule here laid down , that in the sight of god no man living shall be justified , is plainly affirmed in this testimony . i no way doubt but that many learned men , after all their pleas for an interest of personal righteousness and works in our justification before god , do as unto their own practice betake themselves unto this method of the psalmist , and cry as the prophet daniel doth in the name of the church ; we do not present our supplications before thee for our own righteousness , but for thy great mercies , chap. . . and therefore job ( as we have formerly observed ) after a long and earnest defence of his own faith , integrity , and personal righteousness , wherein he justified himself against the charge of sathan and men , being called to plead his cause in the sight of god , and declare on what grounds he expected to be justified before him , renounceth all his former pleas , and betakes himself unto the same with the psalmist , chap. . . chap. . . it is true in particular cases , and as unto some especial end in the providence of god , a man may plead his own integrity and obedience before god himself . so did hezekiah when he prayed for the sparing of his life , isa. . . remember now o lord i beseech thee , how i have walked before thee in truth , and with a perfect heart , and have done that which is good in thy sight . this i say may be done with respect unto temporal deliverance , or any other particular end wherein the glory of god is concerned . so was it greatly in sparing the life of hezekiah at that time . for whereas he had with great zeal and industry reformed religion and restored the true worship of god , the cutting him off in the midst of his days , would have occasioned the idolatrous multitude to have reflected on him as one dying under a token of divine displeasure . but none ever made this plea before god , for the absolute justification of their persons . so nehemiah in that great contest which he had about the worship of god , and the service of his house , pleads the remembrance of it before god , in his justification against his adversaries , but resolves his own personal acceptance with god into pardoning mercy , and spare me according unto the multitude of thy mercies , chap. . . another testimony we have unto the same purpose , in the prophet isaiah , speaking in the name of the church , cap. . . we are all as an unclean thing , and all our righteousnesses are as filthy rags . it is true the prophet doth in this place make a deep confession of the sins of the people . but yet withal he joyns himself with them , and asserts the especial interest of those concerning whom he speaks by adoption ; that god was their father , and they his people , chap. . . chap. . , . and the righteousness of all that are the children of god are of the same kind ; however they may differ in degrees , and some of them may be more righteous than others . but it is all of it described to be such , as that we cannot i think justly , expect justification in the sight of god , upon the account of it . but whereas the consideration of the nature of our inherent righteousness belongs unto the second way of the confirmation of our present argument , i shall not farther here insist on this testimony . many others also unto the same purpose , i shall wholly omit ; namely , all those wherein the saints of god , or the church , in an humble acknowledgment and confession of their own sins , do betake themselves unto the mercy and grace of god alone , as dispensed through the mediation and blood of christ ; and all those wherein god promiseth to pardon and blot out our iniquities for his own sake , for his names sake ; to bless the people not for any good that was in them , nor for their righteousness , nor for their works , the consideration whereof he excludes from having any influence into any actings of his grace towards them ; and all those wherein god expresseth his delight in them alone , and his approbation of them who hope in his mercy , trust in his name , betaking themselves unto him as their only refuge , pronouncing them accursed who trust in any thing else , or glory in themselves ; such as contain singular promises unto them that betake themselves unto god , as fatherless , hopeless , and lost in themselves . there is none of the testimonies which are multiplied unto this purpose , but they sufficiently prove , that the best of gods saints , have not a righteousness of their own , whereon they can in any sense be justified before god. for they do all of them in the places referred unto , renounce any such righteousness of their own , all that is in them , all that they have done or can do , and betake themselves unto grace and mercy alone . and whereas , as we have before proved , god in the justification of any doth exercise grace towards them with respect unto a righteousness , whereon he declares them righteous and accepted before him , they do all of them respect a righteousness which is not inherent in us but imputed us . herein lies the substance of all that we enquire into , in this matter of justification . all other disputes about qualifications , conditions , causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any kind of interest for own works and obedience in our justification before god , are but the speculations of men at ease . the conscience of a convinced sinner , who presents himself in the presence of god , finds all practically reduced unto this one point , namely , whether he will trust unto his own personal inherent righteousness , or in a full renuntiation of it , betake himself unto the grace of god , and the righteousness of christ alone . in other things he is not concerned . and let men phrase his own righteousness unto him as they please , let them pretend it meritorious , or only evangelical not legal , only an accomplishment of the condition of the new covenant , a cause without which he cannot be justified , it will not be easie to frame his mind unto any confidence in it , as unto justification before god ; so as not to deceive him in the issue . the second part of the present argument is taken from the nature of the thing it self , or the consideration of this personal inherent righteousness of our own , what it is and wherein it doth consist , and of what use it may be in our justification . and unto this purpose it may be observed . . that we grant an inherent righteousness in all that do believe , as hath been before declared . for the fruit of the spirit is in all goodness and righteousness and truth , ephes. . . being made free from sin , we become the servants of righteousness , rom. . . and our duty it is to follow after righteousness , godliness , faith , love , meekness , tim. . . and although righteousness be mostly taken for an especial grace , or duty , distinct from other graces and duties , yet we acknowledge that it may be taken for the whole of our obedience before god ; and the word is so used in the scripture , where our own righteousness is opposed unto the righteousness of god. and it is either habitual or actual . there is an habitual righteousness inherent in believers , as they have put on the new man which after god is created in righteousness and true holiness , ephes. . . as they are the workmanship of god created in jesus christ unto good works , chap. . . and there is an actual righteousness consisting in those good works whereunto we are so created , or the fruits of righteousness , which are to the praise of god by jesus christ. and concerning this righteousness it may be observed ; ( ) that men are said in the scripture , to be just or righteous by it , but no one is said to be justified by it before god. ( ) that it is not ascribed unto , or found in any , but those that are actually justified in order of nature antecedent thereunto . this being the constant doctrine of all the reformed churches and divines , it is an open calumny whereby the contrary is ascribed unto them , or any of those who believe the imputation of the righteousness of christ unto our justification before god. so bellarmine affirms that no protestant writers acknowledge an inherent righteousness , but only bucer and chemnitius when there is no one of them , by whom either the thing it self , or the necessity of it is denied . but some excuse may be made for him , from the manner whereby they expressed themselves , wherein they always carefully distinguished between inherent holiness , and that righteousness whereby we are justified . but we are now told by one , that if we should affirm it an hundred times he could scarce believe us . this is somewhat severe ; for although he speaks but to one , yet the charge falls equally upon all who maintain that imputation of the righteousness of christ , which he denies ; who being at least the generality of all protestant divines , they are represented either as so foolish , as not to know what they say , or so dishonest as to say one thing and believe another . but he endeavours to justifie his censure by sundry reasons ; and first he says , that inherent righteousness can on no other account be said to be ours , than that by it we are made righteous , that is , that it is the condition of our justification required in the new covenant . this being denied , all inherent righteousness is denied . but how is this proved ? what if one should say , that every believer is inherently righteous , but yet that this inherent righteousness was not the condition of his justification , but rather the consequent of it , and that it is no where required in the new covenant as the condition of our justification , how shall the contrary be made to appear ? the scripture plainly affirms that there is such an inherent righteousness in all that believe ; and yet as plainly that we are justified before god , by faith without works . wherefore that it is the condition of our justification and so antecedent unto it , is expresly contrary unto that of the apostle ; unto him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted unto him for righteousness , rom. . . nor is it the condition of the covenant it self , as that whereon the whole grace of the covenant is suspended . for as it is habitual wherein the denomination of righteous is principally taken , it is a grace of the covenant it self , and so not a condition of it , jerem. . . chap. . . ezek. . , , . if no more be intended , but that it is as unto its actual exercise what is indispensably required of all that are taken into covenant , in order unto the compleat ends of it , we are agreed . but hence it will not follow that it is the condition of our justification . it is added , that all righteousness respects a law and a rule , by which it is to be tried . and he is righteous , who hath done these things which that law requires , by whose rule he is to be judged . but ( ) this is not the way whereby the scripture expresseth our justification before god , which alone is under consideration ; namely , that we bring unto it a personal righteousness of our own , answering the law whereby we are to be judged . yea an assertion to this purpose is forraign to the gospel , and destructive of the grace of god by jesus christ. ( ) it is granted , that all righteousness respects a law as the rule of it ; and so doth this whereof we speak , namely , the moral law , which being the sole eternal unchangeable rule of righteousness , if it do not in the substance of it answer thereunto , a righteousness it is not . but this it doth , in as much , as that so far as it is is habitual , it consists in the renovation of the image of god , wherein that law is written in our hearts ; and all the actual duties of it are as to the substance of them , what is required by that law. but as unto the manner of its communication unto us , and of its performance by us from faith in god by jesus christ , and love unto him , as the author and fountain of all the grace and mercy procured and administred by him , it hath respect unto the gospel . what will follow from hence ? why that he is just that doth those things which that law requires whereby he is to be judged . he is so certainly . for not the hearers of the law are just before god , but the doers of the law shall be justified , rom. . . so moses describeth the righteousness of the law , that the man that doth those things shall live in them , rom. . . but although the righteousness whereof we discourse , be required by the law , as certainly it is , for it is nothing but the law in our hearts , from whence we walk in the ways and keep the statutes or commandments of god ; yet doth it not so answer the law , as that any man can be justified by it . but then it will be said , that if it doth not answer that law and rule whereby we are to be judged , then it is no righteousness ; for all righteousness must answer the law whereby it is required . and i say it is most true , it is no perfect righteousness ; it doth not so answer the rule and law , as that we can be justified by it , or safely judged on it . but so far as it doth answer the law , it is a righteousness , that is , imperfectly so , and therefore is an imperfect righteousness ; which yet giveth the denominati - of righteous unto them that have it , both absolutely and comparatively . it is said therefore , that it is the law of grace or the gospel from whence we are denominated righteous with this righteousness . but that we are by the gospel denominated righteous from any righteousness that is not required by the moral law , will not be proved . nor doth the law of grace or the gospel any where require of us , or prescribe unto us this righteousness , as that whereon we are to be justified before god. it requires faith in christ jesus , or the receiving of him as he is proposed in the promises of it , in all that are to be justified . it requires in like manner repentance from dead works in all that believe ; as also the fruits of faith , conversion unto god , and repentance , in the works of righteousness , which are to the praise of god by jesus christ ; with perseverance therein unto the end . and all this may , if you please , be called our evangelical righteousness , as being our obedience unto god according to the gospel . but yet the graces and duties wherein it doth consist , do no more perfectly answer the commands of the gospel , then they do those of the moral law. for that the gospel abates from the holiness of the law , and makes that to be no sin which is sin by the law , or approves absolutely of less intension or lower degrees in the love of god , than the law doth , is an impious imagination . and that the gospel requires all these things entirely and and equally , as the condition of our justification before god , and so antecedently thereunto , is not yet proved , nor ever will be . it is hence concluded , that this is our righteousness , according unto the evangelical law which requires it , by this we are made righteous , that is , not guilty of the non-performance of the condition required in that law. and these things are said to be very plain . so no doubt they seemed unto the author ; unto us they are intricate and perplexed . however , i wholly deny that our faith , obedience , and righteousness , considered as ours , as wrought by us , although they are all accepted with god through jesus christ according to the grace declared in the gospel , do perfectly answer the commands of the gospel , requiring them of us , as to matter , manner , and degree , and that therefore it is utterly impossible that they should be the cause or condition of our justification before god. yet in the explanation of these things , it is added by the same author , that our maimed and imperfect righteousness is accepted unto salvation , as if it were every way absolute and perfect , for that so it should be , christ hath merited by his most perfect righteousness . but it is justification and not salvation that alone we discourse about ; and that the works of obedience or righteousness , have another respect unto salvation , then they have unto justification , is too plainly and too often expressed in the scripture , to be modestly denied . and if this weak and imperfect righteousness of ours , be esteemed and accepted as every way perfect before god , then either it is because god judgeth it to be perfect , and so declares us to be most just , and justified thereon in his sight , or he judgeth it not to be compleat and perfect , yet declareth us to be perfectly righteous in his sight thereby . neither of these i suppose can well be granted . it will therefore be said , it is neither of them ; but christ hath obtained by his compleat and most perfect righteousness and obedience , that this lame and imperfect righteousness of ours should be accepted as every way perfect . and if it be so , it may be some will think it best not to go about by this weak halt , and imperfect righteousness , but as unto their justification betake themselves immediately unto the most perfect righteousness of christ , which i am sure the scripture encourages them unto . and they will be ready to think , that the righteousness which cannot justifie it self , but must be obliged unto grace and pardon through the merits of christ , will never be able to justifie them . but what will ensue on this explanation of the acceptance of our imperfect righteousness unto justification upon the merit of christ ? this only so far as i can discern , that christ hath merited and procured , either that god should judge that to be perfect which is imperfect , and declare us perfectly righteous when we are not so , or that he should judge the righteousness still to be imperfect ( as it is ) but declare us to be perfectly righteous with and by this imperfect righteousness . these are the plain paths that men walk in , who cannot deny but that there is a righteousness required unto our justification , or that we may be declared righteous before god , in the sight of god , according unto the judgment of god , yet denying the imputation of the righteousness of christ unto us , will allow of no other righteousness unto this end , but that which is so weak and imperfect as that no man can justifie it in his own conscience , nor without a phrensie of pride , can think or imagine himself perfectly righteous thereby . and whereas it is added , that he is blind who sees not that this righteousneso of ours is subordinate unto the righteousness of christ , i must acknowledge my self otherwise minded , notwithstanding the severity of this censure . it seems to me , that the righteousness of christ is subordinate unto this righteousness of our own , as here it is stated , and not the contrary . for the end of all is our acceptance with god as righteous . but according unto these thoughts , it is our own righteousnesses whereon we are immediately accepted with god as righteous . only christ hath deserved by his righteousness , that our righteousness may be so accepted , and is therefore as unto the end of our justification before god , subordinate thereunto . but to return from this digression , and to proceed unto our argument . this personal inherent righteousness which according to the scripture we allow in believers , is not that whereby , or wherewith , we are justified before god. for it is not perfect , nor perfectly answereth any rule of obedience that is given unto us , and so cannot be our righteousness before god unto our justification . wherefore we must be justified by the righteousness of christ imputed unto us , or be justified without respect unto any righteousness , or not be justified at all . and a threefold imperfection doth accompany it . first , as to the principle of it , as it is habitually resident in us . for ( ) there is a contrary principle of sin abiding with it in the same subject whilst we are in this world. for contrary qualities may be in the same subject whilst neither of them is in the highest degree . so it is in this case , gal. . . for the flesh lusteth against the spirit , and the spirit against the flesh , and these are contrary one to the other , so that ye cannot do the things that ye would . ( ) none of the faculties of our souls are perfectly renewed whilst we are in this world. the inward man is renewed day by day , cor. . . and we are always to be purging our selves from all pollution of flesh and spirit , cor. . . and hereunto belongs whatever is spoken in the scripture , whatever believers find in themselves by experience of the remainders of in-dwelling-sin , in the darkness of our minds , whence at best we know but in part , and through ignorance are ready to wander out of the way , heb. . . in the deceitfulness of the heart , and disorder of affections . i understand not how any one can think of pleading his own righteousness in the sight of god , or suppose that he can be justified by it upon this single account of the imperfection of its inherent habit or principle . such notions arise from the ignorance of god and our selves , or the want of a due consideration of the one and the other . neither can i apprehend how a thousand distinctions can safely introduce it into any place or consideration in our justification before god. he that can search in any measure by a spiritual light into his own heart and soul , will find , god be merciful to me a sinner , a better plea than any he can be furnished withall from any worth of his own . what is man that he should be clean , and he that is born of a woman that he should be righteous , job . , , . chap. . . hence saith gregory in job . lib. . cap. . vt saepe diximus omnis justitia humana injustitia esse convincitur si distincte judicetur . bernard speaks to the same purpose , and almost in the same words , serm. . fest . omn. sanct . quid potest esse omnis humana justitia coram deo ? nonne juxta prophetam , velut pannus menstruatus reputabitur ; & si distincte judicetur , injustitia invenietur omnis justitia nostra & minus habens . a man cannot be justified in any sense by that righteousness which upon trial will appear rather to be an vnrighteousness . . it is imperfect with respect unto every act and duty of it , whether internal or external . there is iniquity cleaving unto our holy things , and all our righteousnesses are as filthy raggs , isa. . . it hath been often and well observed , that if a man , the best of men , were left to choose the best of his works that ever he performed , and thereon to enter into judgment with god , if only under this notion , that he hath answered and fulfilled the condition required of him , as unto his acceptation with god , it would be his wisest course , ( at least it would be so in the judgment of bellarmin ) to renounce it , and betake himself unto grace and mercy alone . . it is imperfect by reason of the incursion of actual sins . hence our saviour hath taught us continually to pray for the forgiveness of our sins ; and if we say , that we have no sin we deceive our selves ; for in many things we offend all . and what confidence can be placed in this righteousness , which those who plead for it in this cause , acknowledge to be weak , maimed , and imperfect . i have but touched on these things , which might have been handled at large , and are indeed of great consideration in our present argument . but enough hath been spoken to manifest , that although this righteousness of believers be on other accounts like the fruit of the vine , that glads the heart of god and man , yet as unto our justification before god , it is like the wood of the vine , a pin is not to be taken from it to hang any weight of this cause upon . two things are pleaded in the behalf of this righteousness and its influence into our justification . ( ) that it is absolutely compleat and perfect . hence some say that they are perfect and sinless in this life . they have no more concern in the mortification of sin , nor of growth in grace . and indeed this is the only rational pretence of ascribing our justification before god thereunto . for were it so with any , what should hinder him from being justified thereon before god , but only that he hath been a sinner , which spoils the whole market . but this vain imagination is so contrary unto the scripture , and the experience of all that know the terrour of the lord , and what it is to walk humbly before him , as that i shall not insist on the refutation of it . . it is pleaded , that although this righteousness be not an exact fulfilling of the moral law , yet is it the accomplishment of the condition of the new covenant , or entirely answereth the law of grace , and all that is required of us therein . ans. . this wholly takes away sin and the pardon of it , no less then doth the conceit of sinless perfections which we now rejected . for if our obedience do answer the only law and rule of it whereby it is to be tried , measured and judged , then is there no sin in us , nor need of pardon . no more is required of any man to keep him absolutely free from sin , but that he fully answer , and exactly comply with the rule and law of his obedience whereby he must be judged . on this supposition therefore there is neither sin , nor any need of the pardon of it . to say that there is still both sin , and need of pardon with respect unto the moral law of god , is to confess that law to be the rule of our obedience , which this righteousness doth no way answer ; and therefore none by it can be justified in the sight of god. . although this righteousness be accepted in justified persons by the grace of our lord jesus christ , yet consider the principle of it , with all the acts and duties wherein it doth consist , as they are required and prescribed in the gospel unto us , and they do neither joyntly nor severally fulfil and and answer the commands of the gospel no more then they do the commands of the law. wherefore they cannot all of them constitute a righteousness consisting in an exact conformity unto the rules of the gospel , or the law of it . for it is impious to imagine that the gospel requiring any duty of us , suppose the love of god , doth make any abatement , as unto the matter , manner , or degrees of perfection in it , from what was required by the law. doth the gospel require a lower degree of love to god , a less perfect love than the law did ? god forbid . the same may be said concerning the inward frame of our natures , and all other duties whatever ; wherefore although this righteousness is accepted in justified persons , ( as god had respect unto abel , and then unto his offering ) in the way and unto the ends that shall be afterwards declared ; yet as it relates unto the commands of the gospel , both it and all the duties of it , are no less imperfect , then it would be , if it should be left unto its trial by the law of creation only . . i know not what some men intend . on the one hand they affirm that our lord jesus christ hath enlarged and heightened the spiritual sense of the moral law , and not only so , but added unto it new precepts of more exact obedience than it did require . but on the other they would have him to have brought down or taken off the obligation of the law , so as that a man according as he hath adapted it unto the use of the gospel , shall be judged of god to have fulfilled the whole obedience which it requires , who never answered any one precept of it according unto its original sense and obligation . for so it must be , if this imperfect righteousness be on any account esteemed a fulfilling of the rule of our obedience , as that thereon we should be justified in the sight of god. . this opinion puts an irreconcileable difference between the law and the gospel , not to be composed by any distinctions . for according unto it , god declares by the gospel a man to be perfectly righteous , justified and blessed , upon the consideration of a righteousness that is imperfect ; and in the law he pronounceth every one accursed who continueth not in all things required by it , and as they are therein required . but it is said that this righteousness is no otherwise to be considered , but as the condition of the new covenant whereon we obtain remission of sins on the sole account of the satisfaction of christ wherein our justification doth consist . ans. . some indeed do say so , but not all , not the most , not the most learned with whom in this controversie we have to do . and in our pleas for what we believe to be the truth , we cannot always have respect unto every private opinion whereby it is opposed . ( ) that justification consists only in the pardon of sin , is so contrary to the signification of the word , the constant use of it in the scripture , the common notion of it amongst mankind , the sense of men in their own consciences who find themselves under an obligation unto duty , and express testimonies of the scripture , as that i somewhat wonder , how it can be pretended . but it shall be spoken unto elsewhere . ( ) if this righteousness , be the fulfilling of the condition of the new covenant whereon we are justified , it must be in it self such as exactly answereth some rule or law of righteousness and so be perfect , which it doth not ; and therefore cannot bear the place of a righteousness in our justification . ( ) that this righteousness is the condition of our justification before god , or of that interest in the righteousness of christ whereby we are justified , is not proved , nor ever will be . i shall briefly add two or three considerations excluding this personal righteousness from its pretended interest in our justification , and close this argument . . that righteousness which neither answereth the law of god , nor the end of god in our justification by the gospel , is not that whereon we are justified . but such is this inherent righteousness of believers , even of the best of them . ( ) that it answereth not the law of god , hath been proved from its imperfection . nor will any sober person pretend that it exactly and perfectly fulfills the law of our creation . and this law cannot be disanulled whilst the relation of creator and rewarder on the one hand , and of creatures capable of obedience and rewards on the other between god and us doth continue . wherefore that which answereth not this law will not justifie us . for god will not abrogate that law , that the transgressors of it may be justified . do we saith the apostle ( by the doctrine of justification by faith without works ) make void the law ? god forbid ; yea we establish it , rom. . . ( ) that we should be justified with respect unto it , answereth not the end of god in our justification by the gospel . for this is to take away all glorying in our selves , and all occasion of it , every thing that might give countenance unto it , so as that the whole might be to the praise of his own grace by christ , rom. . . cor. . , , . how it is faith alone that gives glory to god herein , hath been declared in the description of its nature . but it is evident that no man hath , or can have possibly any other , any greater occasion of boasting in himself , with respect unto his justification , then that he is justified on his performance of that condition of it , which consists in his own personal righteousness . . no man was ever justified by it in his own conscience , much less can he be justified by it in the sight of god. for god is greater then our hearts and knoweth all things . there is no man so righteous , so holy in the whole world , nor ever was , but his own conscience would charge him in many things with his coming short of the obedience required of him , in matter or manner , in the kind or degrees of perfection . for there is no man that liveth and sinneth not . absolutely , nemo absolvitur se judice . let any man be put unto a trial in himself whether he can be justified in his own conscience , by his own righteousness , and he will be cast in the trial at his own judgment seat . and he that doth not thereon conclude , that there must be another righteousness whereby he must be justified , that originally and inherently is not his own , will be at a loss for peace with god. but it will be said , that men may be justified in their consciences , that they have performed the condition of the new covenant , which is all that is pleaded with respect unto this righteousness . and i no way doubt but that men may have a comfortable perswasion of their own sincerity in obedience , and satisfaction in the acceptance of it with god. but it is when they try it , as an effect of faith , whereby they are justified , and not as the condition of their justification . let it be thus stated in their minds that god requireth a personal righteousness in order unto their justification , whereon their determination must be , this is my righteousness which i present unto god that i may be justified , and they will find difficulty in arriving at it , if i be not much mistaken . . none of the holy men of old whose faith and experience are recorded in the scripture , did ever plead their own personal righteousness under any notion of it , either as to the merit of their works , or as unto their compleat performance of what was required of them as the condition of the covenant in order unto their justification before god. this hath been spoken unto before . chap. xi . the nature of the obedience that god requireth of us . the eternal obligation of the law thereunto . our second argument shall be taken from the nature of that obedience or righteousness which god requireth of us , that we may be accepted of him and approved by him . this being a large subject if fully to be handled , i shall reduce what is of our present concernment in it , unto some special heads or observations . . god being a most perfect , and therefore a most free agent , all his actings towards mankind , all his dealings with them , all his constitutions and laws concerning them , are to be resolved into his own soveraign will and pleasure . no other reason can be given of the original , of the whole systeme of them . this the scripture testifieth unto , psal. . . . . prov. . . ephes. . , . rev. . . the being , existence , and natural circumstances of all creatures , being an effect of the free counsel and pleasure of god , all that belongs unto them must be ultimately resolved thereinto . . upon a supposition of some free acts of the will of god and the execution of them , constituting an order in the things that outwardly are of him , and their mutual respect unto one another , some things may become necessary in this relative state , whose being was not absolutely necessary in its own nature . the order of all things and their mutual respect unto one another , depends on gods free constitution , no less then their being absolutely . but upon a supposition of that constitution , things have in that order , a necessary relation one to another , and all of them unto god. wherefore . it was a free soveraign act of gods will to create , effect or produce such a creature as man is ; that is , of a nature intelligent , rational , capable of moral obedience with rewards and punishments . but on supposition hereof , man so freely made , could not be governed any other ways but by a moral instrument of law or rule , influencing the rational faculties of his soul unto obedience , and guiding him therein . he could not in that constitution be contained under the rule of god , by a mere physical influence , as are all irrational or brute creatures . to suppose it , is to deny or destroy , the essential faculty and powers wherewith he was created . wherefore on the supposition of his being , it was necessary that a law or rule of obedience should be prescribed unto him , and be the instrument of gods government towards him . . this necessary law , so far forth as it was necessary , did immediately and unavoidably ensue upon the constitution of our natures in relation unto god. supposing the nature , being , and properties of god , with the works of creation on the one hand ; and suppose the being , existence and the nature of man , with his necessary relation unto god , on the other , and the law whereof we speak is nothing but the rule of that relation , which can neither be , nor be preserved without it . hence is this law eternal , indispensable , admitting of no other variation , than doth the relation between god and man , which is a necessary exurgence from their distinct natures and properties . . the substance of this law was , that man adhering unto god , absolutely , universally , unchangeably , uninterruptedly , in trust , love , and fear , as the chiefest good , the first author of his being , of all the present and future advantages whereof it was capable , should yield obedience unto him , with respect unto his infinite wisdom , righteousness and almighty power , to protect , reward , and punish , in all things known to be his will and pleasure , either by the light of his own mind , or especial revelation made unto him . and it is evident that no more is required unto the constitution and establishment of this law , but that god be god , and man be man , with the necessary relation that must thereon ensue between them . wherefore . this law doth eternally and unchangeably oblige all men unto obedience to god ; even that obedience which it requires , and in the manner wherein it requires it . for both the substance of what it requires , and the manner of the performance of it , as unto measures and degrees , are equally necessary and unalterable , upon the suppositions laid down . for god cannot deny himself , nor is the nature of man changed as unto the essence of it whereunto alone respect is had in this law , by any thing that can fall out . and although god might superadd unto the original obligations of this law , what arbitrary commands he pleased , such as did not necessarily proceed or arise from the relation between him and us , which might be , and be continued without them ; yet would they be resolved into that principle of this law , that god in all things was absolutely to be trusted and obeyed . . known unto god are all his works from the foundation of the world. in the constitution of this order of things he made it possible , and foresaw it would be future , that man would rebell against the preceptive power of this law , and disturb that order of things wherein he was placed under his moral rule . this gave occasion unto that effect of infinite divine righteousness , in constituting the punishment that man should fall under upon his transgression of this law. neither was this an effect of arbitrary will and pleasure , any more than the law it self was . upon the supposition of the creation of man , the law mentioned was necessary from all the divine properties of the nature of god ; and upon a supposition that man would transgress that law , god being now considered as his ruler and governour , the constitution of the punishment due unto his sin and transgression of it , was a necessary effect of divine righteousness . this it would not have been , had the law it self been arbitrary . but that being necessary , so was the penalty of this transgression . wherefore the constitution of this penalty , is liable to no more change , alteration , or abrogation , then the law it self , without an alteration in the state and relation between god and man. . this is that law , which our lord jesus christ came not to destroy , but to fulfil , that he might be the end of it for righteousness unto them that do believe . this law he abrogated not , nor could do so without a destruction of the relation that is between god and man , arising from or ensuing necessarily on their distinct beings and properties . but as this cannot be destroyed , so the lord christ came unto a contrary end ; namely , to repair and restore it where it was weakned . wherefore . this law , the law of sinless perfect obedience , with its sentence of the punishment of death on all transgressors , doth and must abide in force for ever in this world ; for there is no more required hereunto , but that god be god , and man be man. yet shall this be farther proved . . there is nothing , not one word in the scripture intimating any alteration in , or abrogation of this law ; so as that any thing should not be duty which it makes to be duty , or any thing not be sin , which it makes to be sin , either as unto matter or degrees , or that the thing which it makes to be sin , or which is sin by the rule of it , should not merit and deserve that punishment which is declared in the sanction of it , or threatned by it . the wages of sin is death . if any testimony of scripture can be produced unto either of these purposes ; namely , that either any thing is not sin , in the way of omission or commission , in the matter or manner of its performance , which is made to be so by this law , or that any such sin , or any thing that would have been sin by this law , is exempted from the punishment threatned by it , as unto merit or desert , it shall be attended unto . it is therefore in universal force towards all mankind . there is no relief in this case ; but behold the lamb of god. in exception hereunto it is pleaded , that when it was first given unto adam , it was the rule and instrument of a covenant between god and man , a covenant of works and perfect obedience . but upon the entrance of sin , it ceased to have the nature of a covenant unto any . and it is so ceased , that on an impossible supposition , that any man should fulfil the perfect righteousness of it , yet should he not be justified or obtain the benefit of the covenant thereby . it is not therefore only become ineffectual unto us as a covenant by reason of our weakness and disability to perform it , but it is ceased in its own nature so to be . but these things as they are not unto our present purpose , so are they wholly unproved . for . our discourse is not about the foederal adjunct of the law , but about its moral nature only . it is enough , that as a law , it continueth to oblige all mankind unto perfect obedience , under its original penalty . for hence it will unavoidably follow , that unless the commands of it be complied withal and fulfilled , the penalty will fall on all that transgress it . and those who grant that this law is still in force as unto its being a rule of obedience , or as unto its requiring duties of us , do grant all that we desire . for it requires no obedience , but what it did in its original constitution , that is sinless and perfect ; and it requires no duty , nor prohibits any sin , but under the penalty of death upon disobedience . . it is true , that he who is once a sinner , if he should afterwards yield all that perfect obedience unto god that the law requires , he could not thereby obtain the benefit of the promise of the covenant . but the sole reason of it is , because he is antecedently a sinner , and so obnoxious unto the curse of the law. and no man can be obnoxious unto its curse , and have a right unto its promise at the same time . but so to lay the supposition , that the same person is by any means free from the curse due unto sin , and then to deny that upon the performance of that perfect sinless obedience which the law requires , that he should not have right unto the promise of life thereby , is to deny the truth of god , and to reflect the highest dishonour upon his justice . jesus christ himself was justified by this law. and it is immutably true , that he who doth the things of it shall live therein . . it is granted , that man continued not in the observation of this law , as it was the rule of the covenant between god and him . the covenant it was not , but the rule of it , which that it should be was superadded unto its being as a law. for the covenant comprized things that were not any part of a result from the necessary relation of god and man. wherefore man by his sin as unto demerit , may be said to break this covenant , and as unto any benefit unto themselves to disannul it . it is also true , that god did never formally and absolutely renew or give again this law as a covenant a second time . nor was there any need that so he should do , unless it were declaratively only , for so it was renewed at sinai . for the whole of it being an emanation of eternal right and truth , it abides and must abide in full force for ever . wherefore it is only thus far broke as a covenant , that all mankind having sinned against the commands of it , and so by guilt , with the impotency unto obedience which ensued thereon , defeated themselves of any interest in its promise , and possibility of attaining any such interest , they cannot have any benefit by it . but as unto its power to oblige all mankind unto obedience , and the unchangeable truth of its promises and threatnings , it abideth the same as it was from the beginning . ly , take away this law , and there is left no standard of righteousness unto mankind , no certain boundaries of good and evil , but those pillars whereon god hath fixed the earth are left to move and flote up and down like the isle of delos in the sea. some say , the rule of good and evil unto men is not this law in its original constitution , but the light of nature , and the dictates of reason . if they mean that light which was primogenial and concreated with our natures , and those dictates of right and wrong which reason originally suggested and approved , they only say in other words , that this law is still the unalterable rule of obedience unto all mankind . but if they intend the remaining light of nature that continues in every individual in this depraved state thereof , and that under such additional depravations as traditions , customs , prejudices , and lusts of all sorts , have affixed unto the most , there is nothing more irrational , and it is that which is charged with no less inconvenience than that it leaves no certain boundaries of good and evil. that which is good unto one , will on this ground be in its own nature evil unto another , and so on the contrary ; and all the idolaters that ever were in the world might on this pretence be excused . ly , conscience bears witness hereunto . there is no good nor evil required or forbidden by this law , that upon the discovery of it ▪ any man in the world can perswade or bribe his conscience not to comply with it in judgment , as unto his concernment therein . it will accuse and excuse , condemn and free him , according to the sentence of this law , let him do what he can to the contrary . in brief it is acknowledged , that god by virtue of his supream dominion over all , may in some instances change the nature and order of things , so as the precepts of the divine law shall not in them operate in their ordinary efficacy . so was it in the case of his command unto abraham to slay his son , and unto the israelites to rob the aegyptians . but on a supposition of the continuance of that order of things which this law is the preservative of , such is the intrinsick nature of the good and evil commanded and forbidden therein , that it is not the subject of divine dispensation , as even the school-men generally grant . . from what we have discoursed two things do unavoidably ensue . . that whereas all mankind have by sin fallen under the penalty threatned unto the transgression of this law ; and suffering of this penalty which is eternal death , being inconsistent with acceptance before god , or the enjoyment of blessedness , it is utterly impossible that any one individual person of the posterity of adam should be justified in the sight of god , accepted with him or blessed by him , unless this penalty be answered , undergone , and suffered by them or for them ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 herein is not to be abolished but established . . that unto the same end of acceptation with god , justification before him , and blessedness from him , the righteousness of this eternal law must be fulfilled in us , in such a way , as that in the judgment of god which is according unto truth , we may be esteemed to have fulfilled it , and be dealt with accordingly . for upon a supposition of a failure herein , the sanction of the law is not arbitrary , so as that the penalty may or may not be inflicted , but necessary from the righteousness of god as the supream governour of all . . about the first of these our controversie is with the socinians only , who deny the satisfaction of christ , and any necessity thereof . concerning this i have treated elsewhere at large , and expect not to see an answer unto what i have disputed on that subject . as unto the latter of them , we must enquire how we may be supposed to comply with the rule , and answer the righteousness of this unalterable law , whose authority we can no way be exempted from . and that which we plead is , that the obedience and righteousness of christ imputed unto us ; his obedience as the surety of the new covenant , granted unto us , made ours by the gracious constitution , soveraign appointment and donation of god , is that whereon we are judged and esteemed to have answered the righteousness of the law. by the obedience of one many are made righteous , rom. . . that the righteousness of the law might be fulfilled in us , rom. . . and hence we argue . if there be no other way whereby the righteousness of the law may be fulfilled in us , without which we cannot be justified , but must fall inevitably under the penalty threatned unto the transgression of it , but only the righteousness of christ imputed unto us , then is that the sole righteousness whereby we are justified in the sight of god ; but the former is true , and so therefore is the latter . . on the supposition of this law , and its original obligation unto obedience with its sanction and threatnings , there can be but one of three ways whereby we may come to be justified before god , who have sinned , and are no way able in our selves to perform the obedience for the future which it doth require . and each of them have a respect unto a soveraign act of god with reference unto this law. the first is the abrogation of it , that it should no more oblige us either unto obedience or punishment . this we have proved impossible ; and they will wofully deceive their own souls , who shall trust unto it . the second is by transferring of its obligation unto the end of justification on a surety or common undertaker . this is that which we plead for , as the substance of the mystery of the gospel , considering the person and grace of this undertakers or surety . and herein all things do tend unto the exaltation of the glory of god in all the holy properties of his nature , with the fulfilling and establishing of the law it self , math. . . rom. . . chap. . . chap. . , . the third way is by an act of god towards the law , and another towards us , whereby the nature of the righteousness which the law requireth is changed ; which we shall examine as the only reserve against our present argument . . it is said therefore that by our own personal obedience we do answer the righteousness of the law so far as it is required of us . but whereas no sober person can imagine that we can , or that any one in our lapsed condition ever did yield in our own persons that perfect sinless obedience unto god which is required of us in the law of creation , two things are supposed that our obedience , such as it is , may be accepted with god as if it were sinless and perfect . for although some will not allow that the righteousness of christ is imputed unto us for what it is , yet they contend that our own righteousness is imputed unto us for what it is not . of these things the one respecteth the law , the other our obedience . . that which respecteth the law is not the abrogation of it . for although this would seem the most expedite way for the reconciliation of this difficulty , namely , that the law of creation is utterly abrogated by the gospel , both as unto its obligation unto obedience and punishment ; and no law to be continued in force but that which requires only sincere obedience of us , whereof there is as unto duties the manner of their performance , not any absolute rule or measure , yet this is not by many pretended . they say not that this law is so abrogated , as that it should not have the power and efficacy of a law towards us . nor is it possible it should be so ; nor can any pretence be given how it should so be . it is true , it was broken by man , is so by us all , and that with respect unto its principal end of our subjection unto god , and dependance upon him , according to the rule of it . but it is foolish to think that the fault of those unto whom a righteous law is rightly given , should abrogate or disannul the law it self . a law that is good and just may cease and expire as unto any power of obligation upon the ceasing or expiration of the relation which it did respect . so the apostle tells us , that when the husband of a woman is dead , she is free from the law of her husband , rom. . . but the relation between god and us , which was constituted in our first creation , can never cease . but a law cannot be abrogated without a new law given , and made by the same , or an equal power that made it , either expresly revoking it , or enjoyning things inconsistent with it , and contradictory unto its observation . in the latter way the law of mosaical institutions was abrogated and disannulled . there was not any positive law made for the taking of it away ; but the constitution and introduction of a new way of worship by the gospel inconsistent with it , and contrary unto it , deprived it of all its obligatory power and efficacy . but neither of these ways hath god taken away the obligation of the original law of obedience , either as unto duties or recompences of reward . neither is there any direct law made for its abrogation ; nor hath he given any new law of moral obedience either inconsistent with , or contrary unto it . yea in the gospel it is declared to be established and fulfilled . it is true , as was observed before , that this law was made the instrument of a covenant between god and man ; and so there is another reason of it ; for god hath actually introduced another covenant inconsistent with it , and contrary unto it . but yet neither doth this instantly and ipso facto free all men unto the law , in the way of a covenant . for unto the obligation of a law there is no more required , but that the matter of it be just and righteous , that it be given or made by him who hath just authority so to give or make it , and be sufficiently declared unto them who are to be obliged by it . hence the making and promulgation of a new law , doth ipso facto abrogate any former law that is contrary unto it , and frees all men from obedience unto it , who were before obliged by it . but in a covenant it is not so . for a covenant doth not operate by meer soveraign authority ; it becomes not a covenant without the consent of them with whom it is made . wherefore no benefit accrues unto any , or freedom from the old covenant , by the constitution of the new , unless he hath actually complied with it , hath chosen it , and is interested in it thereby . the first covenant made with adam , we did in him consent unto , and accept of . and therein notwithstanding our sin , do we and must we abide , that is , under the obligation of it unto duty and punishment , until by faith we are made partakers of the new . it cannot therefore be said , that we are not concerned in the fulfilling of the righteousness of this law , because it is abrogated . . nor can it be said that the law hath received a new interpretation , whereby it is declared , that it doth not oblige , nor shall be construed for the future to oblige any unto sinless and perfect obedience , but may be complied with on far easier terms . for the law being given unto us when we were sinless , and on purpose to continue and preserve us in that condition , it is absurd to say that it did not oblige us unto sinless obedience ; and not an interpretation , but a plain depravation of its sense and meaning . nor is any such thing once intimated in the gospel . yea the discourses of our saviour upon the law , are absolutely destructive of any such imagination . for whereas the scribes and pharisees had attempted by their false glosses and interpretations to accommodate the law unto the inclinations and lusts of men , ( a course since pursued both notionally and practically , as all who design to burden the consciences of men with their own commands , do endeavour constantly to recompence them , by an indulgence with respect unto the commands of god ) he on the contrary rejects all such pretended epikeia's and interpretations , restoring the law unto its pristine crown , as the jews tradition is , that the messiah shall do . . nor can a relaxation of the law be pretended , if there be any such thing in rule . for if there be , it respects the whole being of the law , and consists either in the suspension of its whole obligation , at least for a season , or the substitution of another person to answer its demands who was not in the original obligation , in the room of them that were . for so some say , that the lord christ was made under the law for us by an act of relaxation of the original obligation of the law ; how properly , ipsi viderint . but here in no sense it can have place . . the act of god towards the law in this case intended , is , a derogation from its obliging power as unto obedience . for whereas it did originally oblige unto perfect sinless obedience , in all duties , both as unto their substance , and the manner of their performance , it shall be allowed to oblige us still unto obedience , but not unto that which is absolutely the same , especially not as unto the compleatness and perfection of it . for if it do so , either it is fulfilled in the righteousness of christ for us , or no man living can ever be justified in the sight of god. wherefore by an act of derogation from its original power , it is provided , that it shall oblige us still unto obedience , but not that which is absolutely sinless and perfect ; but although it be performed with less intension of love unto god , or in a lower degree , then it did at first require , so it be sincere and universal as unto all the parts of it , it is all that the law now requireth of us . this is all that it now requires , as it is adapted unto the service of the new covenant , and made the rule of obedience according to the law of christ. hereby is its preceptive part , so far as we are concerned in it , answered and complied withall . whether these things are so or no , we shall see immediately in a few words . . hence it follows , that the act of god with respect unto our obedience , is not an act of judgment according unto any rule or law of his own ; but an acceptilation , or an esteeming , accounting , accepting that as perfect , or in the room of that which is perfect , which really and in truth is not so . . it is added that both these depend on , and are the procurements of the obedience , suffering , and merits of christ. for on their account it is , that our weak and imperfect obedience , is accepted as if it were perfect , and the power of the law , to require obedience absolutely perfect is taken away . and these being the effects of the righteousness of christ , that righteousness may on their account , and so far , be said to be imputed unto us . . but notwithstanding the great endeavours that have been used to give a colour of truth unto these things , they are both of them but fictions and imaginations of men that have no ground in the scripture , nor do comply with the experience of them that believe . for to touch a little on the latter , in the first place ; there is no true believer but hath these two things fixed in his mind and conscience . . that there is nothing in principles , habits , qualities , oractions , wherein he comes short of a perfect compliance with the holy law of god , even as it required perfect obedience , but that it hath in it the nature of sin , and that in it self deserving the curse annexed originally unto the breach of that law. they do no therefore apprehend that its obligation is taken off , weakned or derogated from in any thing . ( ) that there is no relief for him , with respect unto what the law requires , or unto what it threatens , but by the mediation of jesus christ alone , who of god is made righteousness unto him . wherefore they do not rest in , or on the acceptation of their own obedience such as it is , to answer the law , but trust unto christ alone for their acceptation with god. . they are both of them doctrinally untrue ; for as unto the former ; ( ) it is unwritten . there is no intimation in the scripture of any such dispensation of god with reference unto the original law of obedience . much is spoken of our deliverance from the curse of the law by christ , but of the abatement of its preceptive power nothing at all . ( ) it is contrary to the scripture . for it is plainly affirmed that the law is not to be abolished , but fulfilled ; not to be made void , but to be established ; that the righteousness of it must be fulfilled in us . ( ) it is a supposition both unreasonable and impossible . for ( ) the law was a representation unto us of the holiness of god , and his righteousness in the government of his creatures . there can be no alteration made herein , seeing with god himself there is no variableness nor shadow of changing . ( ) it would leave no standard of righteousness , but only a lesbian rule , which turns and apply's it self unto the light and abilities of men , and leaves at least as many various measures of righteousness as there are believers in the world. ( ) it includes a variation in the center of all religion , which is the natural ▪ and moral relation of men unto god. for so there must be , if all that was once necessary thereunto , do not still continue so to be . ( ) it is dishonourable unto the mediation of christ. for it makes the principal end of it to be , that god should accept of a righteousness unto our justification , inexpressibly beneath that which he required in the law of our creation . and this in a sense makes him the minister of sin , or that he hath procured an indulgence unto it ; not by the way of satisfaction and pardon whereby he takes away the guilt of it from the church ; but by taking from it its nature and demerit , so as that what was so originally should not continue so to be , or at least not to deserve the punishment it was first threatned withal . ( ) it reflects on the goodness of god himself . for on this supposition that he hath reduced his law into that state and order , as to be satisfied by an observation of it so weak , so imperfect , accompanied with so many failures and sins , as it is with the obedience of the best men in this world , ( whatever thoughts unto the contrary the phrensie of pride may suggest unto the minds of any ) what reason can be given consistent with his goodness , why he should give a law at first of perfect obedience , which one sin laid all mankind under the penalty of unto their ruine ? . all these things and sundry others of the same kind , do follow also on the second supposition of an acceptilation or an imaginary estimation of that as perfect , which is imperfect , as sinless which is attended with sins innumerable . but the judgment of god is according unto truth ; neither will he reckon that unto us for a perfect righteousness in his sight , which is so imperfect as to be like tattered rags , especially , having promised unto us , robes of righteousness and garments of salvation . that which necessarily followeth on these discourses is , that there is no other way whereby the original , immutable law of god , may be established , and fulfilled with respect unto us , but by the imputation of the perfect obedience and righteousness of christ , who is the end of the law for righteousness unto all that do believe . chap. xii . the imputation of the obedience of christ unto the law , declared and vindicated . from the foregoing general argument , another doth issue in particular , with respect unto the imputation of the active obedience or righteousness of christ unto us , as an essential part of that righteousness whereon we are justified before god. and it is as followeth , if it were necessary that the lord christ , as our surety , should undergo the penalty of the law for us , or in our stead , because we have all sinned ; then it was necessary also , that as our surety he should yield obedience unto the preceptive part of the law for us also : and if the imputation of the former be needful for us unto our justification before god , then is the imputation of the latter also necessary unto the same end and purpose . for why was it necessary , or why would god have it so , that the lord christ , as the surety of the covenant should undergo the curse and penalty of the law , which we had incurred the guilt of , by sin , that we may be justified in his sight ? was it not , that the glory and honor of his righteousness , as the author of the law , and the supream governor of all mankind , thereby might not be violated in the absolute impunity of the infringers of it : and if it were requisite unto the glory of god , that the penalty of the law should be undergone for us , or suffered by our surety in our stead , because we had sinned : wherefore is it not as requisite unto the glory of god , that the preceptive part of the law be complied withal for us , in as much as obedience thereunto is required of us ? and as we are no more able of our selves to fulfil the law , in a way of obedience , then to undergo the penalty of it , so as that we may be justified thereby : so no reason can be given , why god is not as much concerned in honor and glory , that the preceptive power and part of the law be complied withal , by perfect obedience , as that the sanction of it be established by undergoing the penalty of it . upon the same grounds therefore , that the lord christs suffering the penalty of the law for us , was necessary that we might be justified in the sight of god , and that the satisfaction he made thereby be imputed unto us , as we our selves had made satisfaction unto god , as bellarmine speaks and grants : on the same it was equally necessary , that is , as unto the glory and honor of the legislator and supream governor of all by the law , that he should fulfil the preceptive part of it , in his perfect obedience thereunto , which also is to be imputed unto us for our justification . concerning the first of these , namely , the satisfaction of christ , and the imputation of it unto us , our principal difference is with the socinians . and i have elswhere written so much in the vindication of the truth therein , that i shall not here again reassume the same argument : it is here therefore taken for granted , although i know that there are some different apprehensions about the notion of christs suffering in our stead , and of the imputation of those sufferings unto us . but i shall here take no notice of them , seeing i press this argument no farther , but only so far forth , that the obedience of christ unto the law , and the imputation thereof unto us , is no less necessary unto our justification before god , then his suffering of the penalty of the law , and the imputation thereof unto us , unto the same end . the nature of this imputation , and what it is formally that is imputed , we have considered elswhere . that the obedience of christ the mediator is thus imputed unto us , shall be afterwards proved in particular by testimonies of the scripture . here i intend only the vindication of the argument as before laid down , which will take us up a little more time then ordinary . for there is nothing in the whole doctrine of justification , which meets with a more fierce and various opposition : but the truth is great and will prevail . the things that are usually objected and vehemently urged against the imputation of the obedience of christ unto our justification , may be reduced unto three heads . ( . ) that it is impossible . ( . ) that it is useless . ( . ) that it is pernitious to believe it . and if the arguments used for the inforcement of those objections , be as cogent as the charge it self is fierce and severe , they will unavoidably overthrow the perswasions of it in the minds of all sober persons . but there is oft-times a wide difference between what is said , and what is proved , as will appear in the present case . . it is pleaded impossible on this single ground ; namely , that the obedience of christ unto the law was due from him on his own account , and performed by him for himself , as a man made under the law. now what was necessary unto himself , and done for himself , cannot be said to be done for us , so as to be imputed unto us . . it is pretended to be useless from hence , because all our sins of omission and commission being pardoned in our justification on the account of the death and satisfaction of christ , we are thereby made compleatly righteous ; so as that there is not the least necessity for , or use of the imputation of the obedience of christ unto us . . pernitious also they say it is , as that which takes away the necessity of our own personal obedience , introducing antinomianism , libertinism , and all manner of evils . for this last part of the charge , i refer it unto its proper place : for although it be urged by some against this part of the doctrine of justification in a peculiar manner , yet is it managed by others , against the whole of it . and although we should grant , that the obedience of christ unto the law , is not imputed unto us unto our justification , yet shall we not be freed from disturbance by this false accusation ; unless we will renounce the whole of the satisfaction and merit of christ also : and we intend not to purchase our peace with the whole world , at so dear a rate . wherefore i shall in its proper place give this part of the charge its due consideration , as it reflects on the whole doctrine of justification , and all the causes thereof , which we believe and profess . the first part of this charge , concerning the impossibility of the imputation of the obedience of christ unto us , is insisted on by socinus de servat . part . cap. . and there hath been nothing since pleaded unto the same purpose , but what hath been derived from him , or wherein , at least , he hath not prevented the inventions of other men , and gone before them . and he makes this consideration the principal engine wherewith he indeavors the overthrow of the whole doctrine of the merit of christ. for he supposeth , that if all he did in a way of obedience , was due from himself on his own account , and was only the duty which he owed unto god for himself in his station and circumstances , as a man in this world , it cannot be meritorious for us , nor any way imputed unto us . and in like manner to weaken the doctrine of his satisfaction , and the imputation thereof unto us , he contends that christ offered as a priest for himself , in that kind of offering which he made on the cross. part. . cap. . and his real opinion was , that whatever was of offering or sacrifice in the death of christ , it was for himself ; that is , it was an act of obedience unto god which pleased him , as the savor of a sweet smelling sacrifice . his offering for us , is only the presentation of himself in the presence of god in heaven ; now he hath no more to do for himself in a way of duty . and the truth is , if the obedience of christ had respect unto himself only ; that is , if he yielded it unto god , on the necessity of his condition , and did not do it for us , i see no foundation left to assert his merit upon , no more then i do for the imputation of it unto them that believe . that which we plead is , that the lord christ fulfilled the whole law for us ; he did not only undergo the penalty of it due unto our sins , but also yielded that perfect obedience which it did require . and herein i shall not immix my self in the debate of the distinction between the active and passive obedience of christ. for he exercised the highest active obedience in his suffering , when he offered himself to god through the eternal spirit . and all his obedience , considering his person was mixed with suffering , as a part of his exinanition and humiliation ; whence it is said , that though he were a son , yet learned he obedience by the things that he suffered . and however , doing and suffering are in various categories of things , yet scripture testimonies are not to be regulated by philosophical artifices and terms . and it must needs be said , that the sufferings of christ as they were purely penal , are imperfectly called his passive righteousness . for all righteousness is either in habit , or in action , whereof suffering is neither ; nor is any man righteous , or so esteemed from what he suffereth . neither do sufferings give satisfaction unto the commands of the law , which require only obedience . and hence it will unavoidably follow , that we have need of more then the meer sufferings of christ , whereby we may be justified before god , if so be that any righteousness be required thereunto . but the whole of what i intend is , that christs fulfilling of the law in obedience unto its commands , is no less imputed unto us for our justification , then his undergoing the penalty of it is . i cannot but judge it sounds ill in the ears of all christians , that the obedience of our lord jesus christ as our mediator and surety unto the whole law of god , was for himself alone , and not for us ; or that what he did therein , was not that he might be the end of the law for righteousness unto them that do believe , nor a means of the fulfilling of the righteousness of the law in us ; especially considering , that the faith of the church is , that he was given to us , born to us ; that for us men , and for our salvation he came down from heaven , and did , and suffered what was required of him . but whereas some who deny the imputation of the obedience of christ , unto us for our justification , do insist principally on the second thing mentioned , namely , the unusefulness of it , i shall under this first part of the charge , consider only the arguings of socinus , which is the whole of what some at present do indeavor to perplex the truth withal . to this purpose is his discourse , part . cap. . de servat . jam vero manifestum est , christum quia homo natus fuerat , & quidem , ut inquit paulus , factus sub lege , legi divinae inquam , quae aeterna & immutabilis est , non minus quam caeteri homines obnoxium fuisse . alioqui potuisset christus aeternam dei legem negligere , sive etiam universam si voluisset infringere , quod impium est vel cogitare . immo ut supra alicubi explicatum fuit , nisi ipse christus legi divinae servandae obnoxius fuisset , ut ex pauli verbis colligitur , non potuisset iis , qui ei legi servandae obnoxii sunt , opem ferre & eos ad immortalitatis firmam spem traducere . non differebat igitur hac quidem ex parte , christus quando homo natus erat a caeteris hominibus . quocirca nec etiam pro aliis , magis quam quilibet alius homo , legem divinam conservando satisfacere potuit , quippe qui ipse eam servare omnino debuit . i have transcribed his words , that it may appear with whose weapons some young disputers , among our selves , do contend against the truth . the substance of his plea is , that our lord jesus christ was for himself , or on his own account , obliged unto all that obedience which he performed . and this he indeavors to prove with this reason , because if it were otherwise , then he might , if he would , have neglected the while law of god , and have broken it at his pleasure . for he forgot to consider , that if he were not obliged unto it upon his own account , but was so on ours , whose cause he had undertaken , the obligation on him unto most perfect obedience , was equal to what it would have been , had he been originally obliged on his own account . however hence he infers , that what he did , could not be for us , because it was so for himself , no more then what any other man is bound to do in a way of duty for himself , can be esteemed to have been done also for another . for he will allow of none of those considerations of the person of christ which makes what he did and suffered , of another nature and efficacy , then what can be done or suffered by any other man. all that he adds , in the process of his discourse , is , that what ever christ did that was not required by the law in general , was upon the especial command of god , and so done for himself ; whence it cannot be imputed unto us . and hereby he excludes the church from any benefit by the mediation of christ , but only what consists in his doctrine , example , and the exercise of his power in heaven for our good , which was the thing that he aimed at : but we shall consider those also which make use of his arguments , though not as yet openly unto all his ends. to clear the truth herein , the things insuing must be observed . . the obedience we treat of , was the obedience of christ the mediator . but the obedience of christ as the mediator of the covenant , was the obedience of his person : for god redeemed his church with his own blood , acts . . it was performed in the humane nature , but the person of christ was he that performed it . as in the person of a man , some of his acts , as to the immediate principle of operation , are acts of the body , and some are so of the soul ; yet in their performance and accomplishment , are they the acts of the person . so the acts of christ in his mediation , as to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or immediate operation , were the actings of his distinct natures ; some of the divine , and some of the humane , immediately . but as unto their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the perfecting efficacy of them , they were the acts of his whole person : his acts who was that person , and whose power of operation was a property of his person . wherefore the obedience of christ which we plead to have been for us , was the obedience of the son of god ; but the son of god was never absolutely made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the law , nor could be formally obliged thereby . he was indeed , as the apostle witnesseth , made so in his humane nature , wherein he performed this obedience , made of a woman , made under the law , gal. . . he was so far forth made under the law , as he was made of a woman . for in his person he abode lord of the sabbath , mark . . and therefore of the whole law. but the obedience it self , was the obedience of that person , who never was , nor ever could absolutely be made under the law , in his whole person . for the divine nature cannot be subjected unto an outward work of its own , such as the law is ; nor can it have an authoritative commanding power over it , as it must have , if it were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the law. thus the apostle argues , that levi paid tithes in abraham , because he was then in his loyns , when abraham himself paid tithes unto melchisedec , heb. . and thence he proves , that he was inferior unto the lord christ , of whom melchisedec was a type . but may it not thereon be replied , that then no less the lord christ was in the loyns of abraham then levi : for verily , as the same apostle speaks ; he took on him the seed of abraham . it is true therefore , that he was so in respect of his humane nature ; but as he was typed and represented by melchisedec in his whole person , without father , without mother , without genealogy , without beginning of days or end of life : so he was not absolutely in abrahams loyns , and was exempted from being tithed in him . wherefore the obedience whereof we treat , being not the obedience of the humane nature abstractedly , however performed in and by the humane nature , but the obedience of the person of the son of god , however the humane nature was subject to the law , ( in what sense , and unto what ends shall be declared afterwards ) it was not for himself , nor could be for himself , because his whole person was not obliged thereunto . it is therefore a fond thing to compare the obedience of christ , with that of any other man , whose whole person is under the law. for although that may not be for himself and others , ( which yet we shall shew that in some cases it may ; ) yet this may , yea must be for others , and not for himself . this then we must strictly hold unto . if the obedience that christ yielded unto the law were for himself , whereas it was the act of his person , his whole person , and the divine nature therein , were made under the law , which cannot be . for although it is acknowledged , that in the ordination of god , his exinanition was to precede his glorious majestical exaltation , as the scripture witnesseth . phil. . . luk. . . rom. . . yet absolutely his glory was an immediate consequent of the hypostatical vnion . heb. . . matth. . . socinus , i confess , evades the force of this argument , by denying the divine person of christ. but in this disputation i take that for granted , as having proved it elswhere , beyond what any of his followers are able to contradict . and if we may not build on truths by him denied , we shall scarce have any one principle of evangelical truth left us to prove any thing from . however , i intend them only at present , who concur with him in the matter under debate , but renounce his opinion concerning the person of christ. . as our lord jesus christ owed not in his own person this obedience for himself , by vertue of any authority or power that the law had over him , so he designed and intended it not for himself , but for us . this added unto the former consideration , gives full evidence unto the truth pleaded for : for if he was not obliged unto it for himself , his person that yielded it , not being under the law ; and if he intended it not for himself , then it must be for us , or be useless : it was in our humane nature , that he performed all this obedience . now the susception of our nature , was a voluntary act of his own , with reference unto some end and purpose ; and that which was the end of the assumption of our nature , was in like manner the end of all that he did therein . now it was for us , and not for himself , that he assumed our nature ; nor was any thing added unto him thereby : wherefore in the issue of his work , he proposeth this only unto himself , that he may be glorified with that glory which he had with the father , before the world was , by the removal of that veil which was put upon it in his exinanition . but that it was for us , that he assumed our nature , is the foundation of christian religion ; as it is asserted by the apostle , heb. . . phil. . , , , . some of the antient schoolmen disputed , that the son of god should have been incarnate , although man had not sinned and fallen . the same opinion was fiercely pursued by osiander as i have elswhere declared ; but none of them once imagined , that he should have been so made man , as to be made under the law , and be obliged thereby unto that obedience which now he hath performed : but they judged that immediately he was to have been a glorious head unto the whole creation . for it is a common notion and presumption of all christians , but only such as will sacrifice such notions unto their own private conceptions , that the obedience which christ yielded unto the law on the earth , in the state and condition wherein he yielded it , was not for himself , but for the church , which was obliged unto perfect obedience , but was not able to accomplish it . that this was his sole end and design in it , is a fundamental article , if i mistake not , of the creed of most christians in the world ; and to deny it , doth consequentially overthrow all the grace and love both of the father , and son in his mediation . it is said , that this obedience was necessary as a qualification of his person , that he might be meet to be a mediator for us ; and therefore was for himself . it belongs unto the necessary constitution of his person , with respect unto his mediatory work : but this i positively deny . the lord christ was every way meet for the whole work of mediation , by the ineffable union of the humane nature with the divine , which exalted it in dignity , honor , and worth , above any thing , or all things that insued thereon . for hereby he became in his whole person the object of all divine worship and honor ; for when he brings the first begotten into the world , he saith , and let all the angels of god worship him . again , that which is an effect of the person of the mediator as constituted such , is not a qualification necessary unto its constitution ; that is , what he did as mediator , did not concur to the making of him meet so to be . but of this nature was all the obedience which he yielded unto the law , for as such , it became him to fulfil all righteousness . whereas therefore he was neither made man , nor of the posterity of abraham for himself , but for the church , namely , to become thereby the surety of the covenant , and representative of the whole , his obedience as a man unto the law in general , and as a son of abraham unto the law of moses , was for us , and not for himself ; so designed , so performed , and without a respect unto the church , was of no use unto himself . he was born to us , and given to us , lived for us , and died for us , obeyed for us , and suffered for us ; that by the obedience of one , many might be made righteous . this was the grace of our lord jesus christ ; and this is the faith of the catholick church . and what he did for us , is imputed unto us . this is included in the very notion of his doing it for us , which cannot be spoken in any sense , unless that which he so did , be imputed unto us . and i think men ought to be wary , that they do not by distinctions and studied evasions , for the defence of their own private opinions , shake the foundations of christian religion . and i am sure it will be easier for them , as it is in the proverb , to wrest the club out of the hand of hercules , then to dispossess the minds of true believers of this perswasion : that what the lord christ did in obedience unto god according unto the law , he designed in his love and grace to do it for them . he needed no obedience for himself , he came not into a capacity of yielding obedience for himself , but for us ; and therefore for us it was , that he fulfilled the law in obedience unto god according unto the terms of it . the obligation that was on him unto obedience , was originally no less for us , no less needful unto us , no more for himself , no more necessary unto him , then the obligation that was on him as the surety of the covenant , to suffer the penalty of the law , was either the one , or the other . . setting aside the consideration of the grace and love of christ , and the compact between the father and the son , as unto his undertaking for us , which undeniably proves all that he did in the pursuit of them to be done for us , and not for himself : i say setting aside the consideration of these things , and the humane nature of christ , by virtue of its union with the person of the son of god , had a right unto , and might have immediately been admitted into the highest glory whereof it was capable , without any antecedent obedience unto the law. and this is apparent from hence , in that from the first instant of that vnion , the whole person of christ with our nature existing therein , was the object of all divine worship from angels and men , wherein consists the highest exaltation of that nature . it is true , there was a peculiar glory that he was actually to be made partaker of , with respect unto his antecedent obedience and suffering . phil. . , . the actual possession of this glory was in the ordination of god , to be consequential unto his obeying and suffering , not for himself , but for us . but as unto the right and capacity of the humane nature in it self , all the glory whereof it was capable , was due unto it from the instant of its union . for it was therein exalted above the condition that any creature is capable of by meer creation . and it is but a socinian fiction , that the first foundation of the divine glory of christ was laid in his obedience , which was only the way of his actual possession of that part of his glory , which consists in his mediatory power and authority over all . the real foundation of the whole , was laid in the vnion of his person ; whence he prays that the father would glorifie him , ( as unto manifestation ) with that glory which he had with him before the world was . i will grant , that the lord christ was viator whilest he was in this world , and not absolutely possessor ; yet i say withal he was so , not that any such condition was necessary unto him for himself ; but he took it upon him by especial dispensation for us . and therefore the obedience he performed in that condition , was for us , and not for himself . . it is granted therefore , that the humane nature of christ was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the apostle affirms , that which , was made of a woman , was made under the law. hereby obedience became necessary unto him , as he was , and whilest he was viator . but this being by especial dispensation , intimated in the expression of it , he was made under the law , namely , as he was made of a woman , by especial dispensation and condescension expressed , phil. . , , . the obedience he yielded thereon , was for us , and not for himself . and this is evident from hence , for he was so made under the law , as that not only he owed obedience unto the precepts of it , but he was made obnoxious unto its curse . but i suppose it will not be said , that he was so for himself , and therefore not for us . we owed obedience unto the law , and were obnoxious unto the curse of it , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . obedience was required of us , and was as necessary unto us , if we would enter into life , as the answering of the curse for us was , if we would escape death eternal . christ as our surety , is made under the law for us , whereby he becomes liable and obliged unto the obedience which the law required , and unto the penalty that it threatned . who shall now dare to say , that he underwent the penalty of the law for us indeed , but he yielded obedience unto it for himself only ? the whole harmony of the work of his mediation , would be disordered by such a supposition . judah , the son of jacob , undertook to be a bondman instead of benjamine his brother , that he might go free , gen. . . there is no doubt but joseph might have accepted of the stipulation . had he done so , the service and bondage he undertook , had been necessary unto judah , and righteous for him to bear ; howbeit he had undergone it , and performed his duty in it , not for himself , but for his brother benjamine ; and unto benjamine , it would have been imputed in his liberty . so when the apostle paul wrote those words unto philemon concerning onesimus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vers. . if he hath wronged thee , dealt unrighteously or injuriously with thee , or oweth thee ought , wherein thou hast suffered loss by him , put it on my account , or impute it all unto me ; i will repay it , or answer for it all . he supposeth that philemon might have a double action against onesimus ; the one injuriarum , and the other damni or debiti , of wrong and injury , and of loss or debt ; which are distinct actions in the law : if he hath wronged thee , or oweth the ought . hereon he proposeth himself , and obligeth himself by his express obligation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i paul have written it with my own hand , that he would answer for both , and pay back a valuable consideration if required . hereby was he obliged in his own person to make satisfaction unto philemon ; but yet he was to do it for onesimus , and not for himself . whatever obedience therefore was due from the lord christ , as to his humane nature whilest in the form of a servant , either as a man , or as an israelite , seeing he was so not necessarily by the necessity of nature for himself , but by voluntary condescension and stipulation for us , for us it was , and not for himself . . the lord christ in his obedience was not a private , but a publick person . he obeyed as he was the surety of the covenant , as the mediator between god and man. this i suppose will not be denied . he can by no imagination be considered out of that capacity . but what a publick person doth as a publick person , that is , as a representative of others , and an undertaker for them , whatever may be his own concernment therein , he doth it not for himself , but for others . and if others were not concerned therein , if it were not for them , what he doth would be of no use or signification . yea , it implies a contradiction that any one should do any thing as a publick person , and do it for himself only . he who is a publick person , may do that wherein he alone is concerned , but he cannot do so as he is a publick person . wherefore as socinus , and those that follow him would have christ to have offered for himself , which is to make him a mediator for himself , his offering being a mediatory act , which is both foolish and impious ; so to affirm his mediatory obedience , his obedience as a publick person , to have been for himself , and not for others , hath but little less of impiety in it . . it is granted , that the lord christ having an humane nature , which was a creature , it was impossible but that it should be subject unto the law of creation . for there is a relation that doth necessarily arise from , and depend upon the beings of a creator and a creature . every rational creature is eternally obliged from the nature of god , and its relation thereunto , to love him , obey him , depend upon him , submit unto him , and to make him its end , blessedness , and reward . but the law of creation thus considered , doth not respect the world , and this life only , but the future state of heaven , and eternity also . and this law , the humane nature of christ is subject unto , in heaven and glory , and cannot but be so , whilest it is a creature , and not god , that is , whilest it hath its own being . nor do any men fancy such a transfusion of divine properties into the humane nature of christ , as that it should be self-subsisting , and in it self absolutely immense ; for this would openly destroy it . yet none will say , that he is now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the law , in the sense intended by the apostle . but the law in the sense described , the humane nature of christ was subject unto on its own account , whilest he was in this world. and this is sufficient to answer the objection of socinus , mentioned at the entrance of this discourse ; namely , that if the lord christ were not obliged unto obedience for himself , then might he , if he would , neglect the whole law , or infringe it . for besides that it is a foolish imagination concerning that holy thing which was hypostatically united unto the son of god , and thereby rendered incapable of any deviation from the divine will ; the eternal indispensible law of love , adherence , and dependance on god , under which the humane nature of christ was , and is as a creature , gives sufficient security against such suppositions . but there is another consideration of the law of god , namely , as it is imposed , on creatures by especial dispensation , for some time , and for some certain end ; with some considerations , rules , and orders , that belong not essentially unto the law , as before described . this is the nature of the written law of god , which the lord christ was made under , not necessarily as a creature , but by especial dispensation . for the law , under this consideration , is presented unto us as such , not absolutely and eternally , but whilest we are in this world , and that with this especial end , that by obedience thereunto , we may obtain the reward of eternal life . and it is evident , that the obligation of the law , under this consideration , ceaseth when we come to the injoyment of that reward . it obligeth us no more formally by its command , do this and live , when the life promised , is injoyed . in this sense the lord christ was not made subject unto the law for himself , nor did yield obedience unto it for himself . for he was not obliged unto it by virtue of his created condition . upon the first instant of the vnion of his natures , being holy , harmless , undefiled , and separate from sinners , he might , notwithstanding the law that he was made subject unto , have been stated in glory . for he that was the object of all divine worship , needed not any new obedience , to procure for him a state of blessedness . and had he naturally , meerly by virtue of his being a creature been subject unto the law in this sense , he must have been so eternally , which he is not . for those things which depend solely on the natures of god and the creature , are eternal and immutable . wherefore , as the law in this sense was given unto us , not absolutely , but with respect unto a future state and reward ; so the lord christ did voluntarily subject himself unto it for us , and his obedience thereunto was for us , and not for himself . these things added unto what i have formerly written on this subject , whereunto nothing hath been opposed , but a few impertinent cavils , are sufficient to discharge the first part of that charge laid down before , concerning the impossibility of the imputation of the obedience of christ unto us ; which indeed is equal unto the impossibility of the imputation of the disobedience of adam unto us ; whereby the apostle tells us , that we were all made sinners . the second part of the objection or charge against the imputation of the obedience of christ unto us , is , that it is useless unto the persons that are to be justified . for whereas they have in their justification the pardon of all their sins , they are thereby righteous , and have a right or title unto life and blessedness : for he who is so pardoned , as not to be esteemed guilty of any sin of omission or commission , wants nothing that is requisite thereunto . for he is supposed to have done all that he ought , and to have omitted nothing required of him in a way of duty . hereby he becomes not unrighteous , and to be not unrighteous , is the same as to be righteous . as he that is not dead , is alive . neither is there , nor can there be any middle state between death and life . wherefore those who have all their sins forgiven , have the blessedness of justification ; and there is neither need , nor use of any farther imputation of righteousness unto them . and sundry other things of the same nature , are urged unto the same purpose , which will be all of them either obviated in the insuing discourse , or answered elswhere . answ. this cause is of more importance , and more evidently stated in the scriptures , than to be turned into such niceties , which have more of philosophical subtilty , than theological solidity , in them . this exception therefore might be dismissed without farther answer , than what is given us in the known rule , that a truth well established and confirmed , is not to be questioned , much less relinquished on every intangling sophism , though it should appear insoluble . but as we shall see , there is no such difficulty in these arguings , but what may easily be discussed . and because the matter of the plea contained in them , is made use of by sundry learned persons who yet agree with us in the substance of the doctrine of justification , namely , that it is by faith alone , without works , through the imputation of the merit and satisfaction of christ. i shall as briefly as i can discover the mistakes that it proceeds upon . . it includes a supposition , that he who is pardoned his sins of omission and commission , is esteemed to have done all that is required of him , and to have committed nothing that is forbidden . for without this supposition , the bare pardon of sin , will neither make , constitute , nor denominate any man righteous . but this is far otherwise , nor is any such thing included in the nature of pardon . for in the pardon of sin , neither god nor man do judge , that he who hath sinned , hath not sinned ; which must be done , if he who is pardoned be esteemed to have done all that he ought , and to have done nothing that he ought not to do . if a man be brought on his tryal for any evil fact , and being legally convicted thereof , is discharged by soveraign pardon ; it is true , that in the eye of the law , he is looked upon as an innocent man , as unto the punishment that was due unto him ; but no man thinks that he is made righteous thereby , or is esteemed not to have done that which really he hath done , and whereof he was convicted . joab and abiathar the priest were at the same time guilty of the same crime . solomon gives order that joab be put to death for his crime ; but unto abiathar he gives a pardon . did he thereby make , declare or constitute him righteous ? himself expresseth the contrary , affirming him to be unrighteous and guilty , only he remitted the punishment of his fault . king. . . wherefore the pardon of sin dischargeth the guilty person from being liable or obnoxious unto anger , wrath , or punishment , due unto his sin ; but it doth not suppose , nor infer in the least , that he is thereby or ought thereon to be esteemed or adjudged to have done no evil , and to have fulfilled all righteousness . some say , pardon gives a righteousness of innocency , but not of obedience . but it cannot give a righteousness of innocency , absolutely , such as adam had . for he had actually done no evil . it only removeth guilt , which is the respect of sin unto punishment , insuing on the sanction of the law. and this supposition which is an evident mistake , animates this whole objection . the like may be said of what is in like manner supposed , namely , that not to be unrighteous , which a man is on the pardon of sin , is the same with being righteous . for if not to be unrighteous be taken privatively , it is the same with being just or righteous : for it supposeth , that he who is so , hath done all the duty that is required of him , that he may be righteous . but not to be unrighteous negatively , as the expression is here used , it doth not do so . for at best it supposeth no more , but that a man as yet hath done nothing actually against the rule of righteousness . now this may be when yet he hath performed none of the duties that are required of him to constitute him righteous , because the times and occasions of them , are not yet . and so it was with adam in the state of innocency ; which is the height of what can be attained by the compleat pardon of sin . . it proceeds on this supposition , that the law , in case of sin , doth not oblige unto punishment and obedience both ; so as that it is not satisfied , fulfilled , or complied withal , unless it be answered with respect unto both , for if it doth so , then the pardon of sin , which only frees us from the penalty of the law , doth yet leave it necessary , that obedience be performed unto it , even all that it doth require . but this , in my judgment , is an evident mistake , and that such as doth not establish the law , but make it void . and this i shall demonstrate . . the law hath two parts or powers . ( . ) it s preceptive part , commanding and requiring obedience , with a promise of life annexed : do this and live . ( . ) the sanction on supposition of disobedience , binding the sinner unto punishment , or a meet recompence of reward . in the day thou sinnest , thou shalt die . and every law properly so called , proceeds on these suppositions of obedience or disobedience , whence its commanding and punishing power are inseparate from its nature . . this law , whereof we speak , was first given unto man in innocency ; and therefore the first power of it , was only in act : it obliged only unto obedience . for an innocent person could not be obnoxious unto its sanction , which contained only an obligation unto punishment , on supposition of disobedience . it could not therefore oblige our first parents unto obedience and punishment both , seeing its obligation unto punishment could not be in actual force , but on supposition of actual disobedience . a moral cause of , and motive unto obedience it was , and had an influence into the preservation of man from sin . unto that end it was said unto him , in the day thou eatest , thou shalt surely die . the neglect hereof , and of that ruling influence which it ought to have had on the minds of our first parents , opened the door unto the entrance of sin . but it implies a contradiction , that an innocent person should be under an actual obligation unto punishment from the sanction of the law. it bound only unto obedience , as all laws , with penalties , do before their transgression . but . on the committing of sin , ( and it is so with every one that is guilty of sin ) man came under an actual obligation unto punishment . this is no more questionable than whether at first he was under an obligation unto obedience . but then the question is , whether the first intention and obligation of the law unto obedience , doth cease to affect the sinner , or continue so , as at the same time to oblige him unto obedience and punishment , both its powers being in act towards him . and hereunto i say . had the punishment threatened , been immediately inflicted unto the utmost of what was contained in it , this could have been no question . for man had died immediately both temporally and eternally , and been cast out of that state wherein alone he could stand in any relation unto the preceptive power of the law. he that is finally executed , hath fulfilled the law so , as that he ows no more obedience unto it . but . god in his wisdom and patience , hath otherwise disposed of things . man is continued a viator still in the way unto his end , and not fully stated in his eternal and unchangeable condition , wherein neither promise nor threatning ; reward nor punishment could be proposed unto him . in this condition he falls under a twofold consideration . ( . ) of a guilty person , and so is obliged unto the full punishment , that the law threatens . this is not denied . ( . ) of a man , a rational creature of god , not yet brought unto his eternal end. . in this state , the law is the only instrument and means of the continuance of the relation between god and him . wherefore under this consideration it cannot but still oblige him unto obedience , unless we shall say , that by his sin he hath exempted himself from the government of god. wherefore it is by the law , that the rule and government of god over men , is continued whilest they are in statu viatorum : for every disobedience , every transgression of its rule and order as to its commanding power casteth us afresh , and further , under its power of obliging unto punishment . neither can these things be otherwise ; neither can any man living , not the worst of men , chuse but judge himself whilest he is in this world , obliged to give obedience unto the law of god , according to the notices that he hath of it by the light of nature or otherwise . a wicked servant that is punished for his fault , if it be with such a punishment as yet continues his being , and his state of servitude is not by his punishment freed from an obligation unto duty , according unto the rule of it . yea , his obligation unto duty , with respect unto that crime for which he was punished , is not dissolved , until his punishment be capital , and so put an end unto his state . wherefore seeing that by the pardon of sin , we are freed only from the obligation unto punishment , there is moreover required unto our justification , an obedience unto what the law requireth . and this greatly strengthneth the argument , in whose vindication we are ingaged ; for we being sinners , we were obnoxious both unto the command and curse of the law. both must be answered , or we cannot be justified . and as the lord christ could not by his most perfect obedience , satisfie the curse of the law , dying thou shalt die ; so by the utmost of his suffering , he could not fulfil the command of the law , do this and live . passion as passion is not obedience , though there may be obedience in suffering , as there was in that of christ unto the height . wherefore as we plead that the death of christ is imputed unto us for our justification , so we deny that it is imputed unto us for our righteousness . for by the imputation of the sufferings of christ , our sins are remitted or pardoned , and we are delivered from the curse of the law , which he underwent . but we are not thence esteemed just or righteous , which we cannot be without respect unto the fulfilling of the commands of the law , or the obedience by it required . the whole matter is excellently expressed by grotius in the words before alledged , cum duo nobis peperisse christum dixerimus impunitatem & praemium , illud satisfactioni hoc merito christi distincte tribuit vetus ecclesia . satisfactio consistit in meritorum translatione , meritum in perfectissimae obedientiae pro nobis praestitae imputatione . . the objection mentioned proceeds also on this supposition , that pardon of sin gives title unto eternal blessedness in the injoyment of god : for justification doth so , and according to the authors of this opinion , no other righteousness is required thereunto but pardon of sin . that justification doth give right and title unto adoption , acceptation with god , and the heavenly inheritance , i suppose will not be denied , and it hath been proved already . pardon of sin depends solely on the death or suffering of christ : in whom we have redemption through his blood , the forgiveness of sins , according to the riches of his grace . ephes. . . but suffering for punishment gives right and title unto nothing , only satisfies for something ; nor doth it deserve any reward : it is no where said , suffer this and live , but do this and live . these things , i confess , are inseparably connected in the ordinance , appointment , and covenant of god. whosoever hath his sins pardoned , is accepted with god , hath right unto eternal blessedness . these things are inseparable , but they are not one and the same . and by reason of their inseparable relation , are they so put together by the apostle . rom. . , , . even as david also describeth the blessedness of the man , unto whom god imputeth righteousness without works : blessed are they whose iniquities are forgiven , and whose sins are covered : blessed is the man unto whom the lord will not impute sin . it is the imputation of righteousness , that gives right unto blessedness ; but pardon of sin is inseparable from it , and an effect of it , both being opposed unto justification by works , or an internal righteousness of our own . but it is one thing to be freed from being liable unto eternal death ; and another to have right and title unto a blessed and eternal life . it is one thing to be redeemed from under the law , that is the curse of it ; another to receive the adoption of sons . one thing to be freed from the curse , another to have the blessing of abraham come upon us ; as the apostle distinguisheth these things . gal. . , . & . , , and so doth our lord jesus christ , acts . . that they may receive forgiveness of sins , and inheritance ( a lot and right to the inheritance ) amongst them that are sanctified by faith that is in me . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have by faith in christ is only a dismission of sin from being pleadable unto our condemnation ; on which account there is no condemnation unto them that are in christ jesus . but a right and title unto glory , or the heavenly inheritance , it giveth not . can it be supposed , that all the great and glorious effects of present grace and future blessedness , should follow necessarily on , and be the effect of meer pardon of sin ? can we not be pardoned , but we must thereby of necessity be made sons , heirs of god , and coheirs with christ ? pardon of sin is in god , with respect unto the sinner , a free gratuitous act ; forgiveness of sin through the riches of his grace . but with respect unto the satisfaction of christ , it is an act in judgment . for on the consideration thereof as imputed unto him , doth god absolve and acquit the sinner upon his tryal . but pardon on a juridical tryal , on what consideration soever it be granted , gives no right nor title unto any favor , benefit , or priviledge , but only meer deliverance . it is one thing to be acquitted before the throne of a king of crimes , laid unto the charge of any man , which may be done by clemency , or on other considerations ; another to be made his son by adoption , and heir unto his kingdom . and these things are represented unto us in the scripture , as distinct and depending on distinct causes . so are they in the vision concerning joshua the high priest. zech. . and he answered and spake unto those that stood before him , saying , take away the filthy garments from him : and unto him he said , behold i have caused thine iniquity to pass from thee ; and i will cloath thee with change of rayment . and i said , let them set a fair miter upon his head ; so they set a fair miter on his head , and cloathed him with garments . it hath been generally granted , that we have here a representation of the justification of a sinner before god. and the taking away of filthy garments , is expounded by the passing away of iniquity . when a mans filthy garments are taken away , he is no more defiled with them ; but he is not thereby cloathed . this is an additional grace and favor thereunto , namely to be cloathed with change of garments . and what this rayment is , is declared isa. . . he hath cloathed me with the garments of salvation , he hath covered me with the robe of righteousness , which the apostle alludes unto phil. . . wherefore these things are distinct ; namely , the taking away of the filthy garments , and the cloathing of us with change of rayment ; or the pardon of sin , and the robe of righteousness ; by the one are we freed from condemnation , by the other have we right unto salvation . and the same is in like manner represented ezek. . , , , , , , . this place i had formerly urged to this purpose about communion with god , p. . which mr. hotch . in his usual manner attempts to answer . and to omit his reviling expressions , with the crude unproved assertion of his own conceits , his answer is , that by the change of rayment mentioned in the prophet , our own personal righteousness is intended . for he acknowledgeth that our justification before god is here represented . and so also he expounds the place produced in the confirmation of the exposition given , isai. . . where this change of rayment is called the garments of salvation , and the robe of righteousness ; and thereon affirms , that our righteousness it self , before god , is our personal righteousness , p. . that is , in our justification before him , which is the only thing in question . to all which presumptions , i shall oppose only the testimony of the same prophet , which he may consider at his leisure , and which , at one time or other he will subscribe unto . chap. . . we are all as an unclean thing , and all our righteousnesses are as filthy rags . he who can make garments of salvation , and robes of righteousness of these filthy rags , hath a skill in composing spiritual vestments that i am not acquainted withal . what remains in the chapter wherein this answer is given unto that testimony of the scripture , i shall take no notice of , it being after his accustomed manner , only a perverse wresting of my words unto such a sense , as may seem to countenance him in casting a reproach upon my self and others . there is therefore no force in the comparing of these things unto life and death natural , which are immediately opposed ; so that he who is not dead is alive , and he who is alive , is not dead , there being no distinct state between that of life and death . for these things being of different natures , the comparison between them is no way argumentative . though it may be so in things natural , it is otherwise in things moral and political , where a proper representation of justification may be taken , as it is forensick . if it were so , that there is no difference between being acquitted of a crime at the bar of a judge , and a right unto a kingdom , nor different state between these things , it would prove , that there is no intermediate estate between being pardoned , and having a right unto the heavenly inheritance . but this is a fond imagination . it is true , that right unto eternal life , doth succeed unto freedom from the guilt of eternal death . that they may receive forgiveness of sins , and an inheritance among them that are sanctified . but it doth not so do , out of a necessity in the nature of the things themselves , but only in the free constitution of god. believers have the pardon of sin , and an immediate right and title unto the favor of god , the adoption of sons , and eternal life . but there is another state in the nature of the things themselves , and this might have been so actually , had it so seemed good unto god : for who sees not , that there is a status or conditio personae , wherein he is neither under the guilt of condemnation , nor hath an immediate right and title unto glory , in the way of inheritance . god might have pardoned men all their sins past , and placed them in a state and condition of seeking righteousness for the future , by the works of the law , that so they might have lived : for this would answer the original state of adam . but god hath not done so ; true ; but whereas he might have done so , it is evident that the disposal of men into this state and condition of right unto life and salvation , doth not depend on , nor proceed from the pardon of sin , but hath another cause , which is the imputation of the righteousness of christ unto us , as he fulfilled the law for us . and in truth , this is the opinion of the most of our adversaries in this cause : for they do contend , that over and above the remission of sin , which some of them say is absolute , without any respect unto the merit or satisfaction of christ , others refer it unto them ; they all contend that there is moreover , a righteousness of works required unto our justification ; only they say , this is our own incomplete , imperfect righteousness , imputed unto us , as if it were perfect , that is , for what it is not ; and not the righteousness of christ imputed unto us for what it is . from what hath been discoursed , it is evident that unto our justification before god , is required , not only that we be freed from the damnatory sentence of the law , which we are by the pardon of sin , but moreover , that the righteousness of the law be fulfilled in us , or , that we have a righteousness answering the obedience that the law requires , whereon our acceptance with god , through the riches of his grace , and our title unto the heavenly inheritance do depend . this we have not in and of our selves , nor can attain unto , as hath been proved . wherefore the perfect obedience and righteousness of christ is imputed unto us , or in the sight of god we can never be justified . nor are the cavilling objections of the socinians , and those that follow them , of any force against the truth herein . they tell us that the righteousness of christ can be imputed but unto one , if unto any . for who can suppose that the same righteousness of one should become the righteousness of many , even of all that believe . besides he performed not all the duties that are required of us in all our relations , he being never placed in them . these things i say , are both foolish and impious , destructive unto the whole gospel . for all things here depend on the ordination of god. it is his ordinance that as through the offence of one many are dead ; so his grace , and the gift of grace , through one man christ jesus hath abounded unto many ; and as by the offence of one judgment came upon all men unto condemnation , so by the righteousness of one , the free gift came upon all unto the righteousness of life , and by the obedience of one many are made righteous ; as the apostle argues rom. . for god sent his own son in the likeness of sinful flesh and for sin , that the righteousness of the law might be fulfilled in us . rom. . , . for he was the end of the law ( the whole end of it ) for righteousness unto them that do believe , chap. . . this is the appointment of the wisdom , righteousness and grace of god , that the whole righteousness and obedience of christ should be accepted as our compleat righteousness before him , imputed unto us by his grace , and applied unto us or made ours through believing , and consequently unto all that believe . and if the actual sin of adam be imputed unto us all , who derive our nature from him unto condemnation , though he sinned not in our circumstances and relations , is it strange that the actual obedience of christ should be imputed unto them who derive a spiritual nature from him , unto the justification of life ? besides both the satisfaction and obedience of christ , as relating unto his person , were in some sense infinite , that is , of an infinite value , and so cannot be considered in parts , as though one part of it were imputed unto one , and another unto another , but the whole is imputed unto every one that doth believe ; and if the israelites could say , that david was worth ten thousand of them , sam. . . we may well allow the lord christ , and so what he did and suffered , to be more than us all , and all that we can do and suffer . there are also sundry other mistakes that concur unto that part of the charge against the imputation of the righteousness of christ unto us , which we have now considered . i say of his righteousness ; for the apostle in this case useth those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness and obedience , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the same signification , rom. . , . such are those , that remission of sin and justification are the same , or that justification consisteth only in the remission of sin ; that faith it self as our act and duty , being it is the condition of the covenant , is imputed unto us for righteousness or that we have a personal inherent righteousness of our own , that one way or other is our righteousness before god unto justification ; either a condition it is , or a disposition unto it ; or hath a congruity in deserving the grace of justification , or a down-right merit of condignity thereof . for all these are but various expressions of the same thing , according unto the variety of the conceptions of the minds of men about it . but they have been all considered and removed in our precedent discourses . to close this argument , and our vindication of it , and therewithal to obviate an objection , i do acknowledg that our blessedness and life eternal is in the scripture oftimes ascribed unto the death of christ : but it is so ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the principal cause of the whole , and as that without which no imputation of obedience could have justified us ; for the penalty of the law was indispensibly to be undergone . ( . ) it is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not exclusively unto all obedience whereof mention is made in other places , but as that whereunto it is inseparably conjoyned , christus in vita passivam habuit actionem ; in morte passionem activam sustinuit ; dum salutem operaretur in medio terrae . bernard . and so it is also ascribed unto his resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto evidence and manifestation . but the death of christ exclusively as unto his obedience is no where asserted as the cause of eternal life , comprizing that exceeding weight of glory wherewith it is accompanied . hitherto we have treated of and vindicated the imputation of the active obedience of christ unto us , as the truth of it was deduced from the preceding argument about the obligation of the law of creation . i shall now briefly confirm it with other reasons and testimonies . . that which christ the mediator and surety of the covenant , did do in obedience unto god , in the discharge and performance of his office , that he did for us , and that is imputed unto us . this hath been proved already , and it hath too great an evidence of truth to be denied . he was born to us , given to us . isa. . . for what the law could not do , in that it was weak through the flesh , god sending his own son in the likeness of sinful flesh , and for sin , condemned sin in the flesh , that the righteousness of the law might be fulfilled in us , rom. . , . whatever is spoken of the grace , love and purpose of god in sending or giving his son , or of the love , grace and condescention of the son in coming and undertaking of the work of redemption designed unto him , or of the office it self of a mediator or surety , gives testimony unto this assertion . yea , it is the fundamental principle of the gospel , and of the faith of all that truly believe . as for those by whom the divine person and satisfaction of christ are denied , whereby they evert the whole work of his mediation , we do not at present consider them . wherefore what he so did , is to be enquired into . and . the lord christ our mediator and surety was in his humane nature made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the law , gal. . . that he was not so for himself by the necessity of his condition , we have proved before . it was therefore for us . but as made under the law , he yielded obedience unto it ; this therefore was for us , and is imputed unto us . the exception of the socinians that it is the judicial law only that is intended , is too frivolous to be insisted on . for he was made under that law whose curse we are delivered from . and if we are delivered only from the curse of the law of moses , wherein they contend that there was neither promises nor threatning of eternal things , of any thing beyond this present life , we are still in our sins , under the curse of the moral law , notwithstanding all that he hath done for us . it is excepted with no colour of sobriety , that he was made under the law only as to the curse of it . but it is plain in the text , that christ was made under the law as we are under it . he was made under the law to redeem them that were under the law. and if he was not made so as we are , there is no consequence from his being made under it , unto our redemption from it . but we were so under the law , as not only to be obnoxious unto the curse , but so as to be oblieged unto all the obedience that it required , as hath been proved . and if the lord christ hath redeemed us only from the curse of it by undergoing it , leaving us in our selves to answer its obligation unto obedience , we are not freed nor delivered . and the expression of under the law doth in the first place and properly signifie being under the obligation of it unto obedience , and consequentially only with a respect unto the curse . gal. . . tell me ye that desire to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the law ; they did not desire to be under the curse of the law , but only its obligation unto obedience ; which in all usage of speech , is the first proper sense of that expression . wherefore the lord christ being made under the law for us , he yielded perfect obedience unto it for us , which is therefore imputed unto us . for that what he did , was done for us , depends solely on imputation . . as he was thus made under the law , so he did actually fulfil it by his obedience unto it . so he testifieth concerning himself ; think not that i am come to destroy the law and the prophets , i am not come to destroy but to fulfil , mat. . . these words of our lord jesus christ as recorded by the evangelist , the jews continually object against the christians , as contradictory to what they pretend to be done by him , namely that he hath destroyed and taken away the law. and maimonides in his treatise de fundamentis legis , hath many blasphemous reflections on the lord christ as a false prophet in this matter . but the reconciliation is plain and easie . there was a twofold law given unto the church . the moral and the ceremonial law. the first as we have proved is of an eternal obligation . the other was given only for a time. that the latter of these was to be taken away and abolished the apostle proves with invincible testimonies out of the old testament against the obstinate jews , in his epistle unto the hebrews . yet was it not to be taken away without its accomplishment when it ceased of it self . wherefore our lord christ did no otherwise dissolve or destroy that law , but by the accomplishment of it ; and so he did put an end unto it , as is fully declared , ephes. . , , . but the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which obligeth all men unto obedience unto god always , he came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy ; that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to abolish it , as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ascribed unto the mosaical law , heb. . ( in the same sense is the word used , matth. . . chap. . chap. . . mark . . chap. . . chap. . . luk. . . acts . , . chap. . . rom. . . cor. . . gal. . . mostly with an accusative case , of the things spoken of . ) or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the apostle denys to be done by christ , and faith in him , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . do we then make void the law through faith ? god forbid ; yea we establish the law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to confirm its obligation unto obedience , which is done by faith only with respect unto the moral law , the other being evacuated as unto any power of obliging unto obedience . this therefore is the law which our lord christ affirms that he came , not to destroy ; so he expresly declares in his ensuing discourse , shewing both its power of obliging us always unto obedience , and giving an exposition of it . this law the lord christ came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the scripture is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in other writers ; that is , to yield full perfect obedience unto the commands of the law , whereby they are absolutely fulfilled ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not to make the law perfect ; for it was always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a perfect law , jam. . . but to yield perfect obedience unto it ; the same that our saviour calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mat. . . to fulfil all righteousness ; that is , by obedience unto all gods commands and institutions , as is evident in the place . so the apostle useth the same expression , rom. . . he that loveth another , hath fulfilled the law. it is a vain exception that christ fulfilled the law by his doctrine , in the exposition of it . the opposition between the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfill and to destroy , will admit of no such sense . and our saviour himself expounds this fulfilling of the law , by doing the commands of it , v. . wherefore the lord christ as our mediator and surety fulfilling the law by yielding perfect obedience thereunto , he did it for us , and to us it is imputed . this is plainly affirmed by the apostle , rom. . , . therefore as by the offence of one judgment came upon all men to condemnation , even so by the righteousness of one , the free gift came upon all men unto justification of life . for as by the disobedience of one many were made sinners , so by the obedience of one shall many be made righteous . the full plea from and vindication of this testimony , i refer unto its proper place in the testimonies given unto the imputation of the righteousness of christ unto our justification in general . here i shall only observe that the apostle expresly and in terms affirms that by the obedience of christ , we are made righteous or justified , which we cannot be but by the imputation of it unto us . i have met with nothing that had the appearance of any sobriety for the eluding of this express testimony , but only , that by the obedience of christ , his death and sufferings are intended , wherein he was obedient unto god ; as the apostle saith , he was obedient unto death ; the death of the cross , phil. . . but yet there is herein no colour of probability . for , . it is acknowledged that there was such a near conjunction and alliance between the obedience of christ , and his sufferings , that though they may be distinguished , yet can they not be separated . he suffered in the whole course of his obedience , from the womb to the cross ; and he obeyed in all his sufferings unto the last moment wherein he expired . but yet are they really things distinct , as we have proved ; and they were so in him , who learned obedience by the things that he suffered . heb. . . ( . ) in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver. . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver. . are the same : obedience and righteousness . by the righteousness of one , and by the obedience of one , are the same . but suffering , as suffering is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not righteousness . for if it were , then every one that suffers what is due to him , should be righteous , and so be justified , even the devil himself . ( ) the righteousness and obedience here intended , are opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the offence . by the offence of one ; but the offence intended was an actual transgression of the law ; so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fall from or a fall in the course of obedience . wherefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or righteousness must be an actual obedience unto the commands of the law , or the force of the apostles reasoning and antithesis cannot be understood . ( . ) particularly it is such an obedience as is opposed unto the disobedience of adam . one man's disobedience , one man's obedience . but the disobedience of adam was an actual transgression of the law ; and therefore the obedience of christ here intended , was his active obedience unto the law ; which is that we plead for . and i shall not at present farther pursue the argument , because the force of it in the confirmation of the truth contended for , will be included in those that follow . chap. xiii . the nature of justification proved from the difference of the covenants . that which we plead in the third place unto our purpose , is the difference between the two covenants . and herein it may be observed ; . that by the two covenants i understand those which were absolutely given unto the whole church , and were all to bring it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto a compleat and perfect state ; that is the covenant of works , or the law of our creation as it was given unto us , with promises and threatnings , or rewards and punishments annexed unto it : and the covenant of grace revealed and proposed in the first promise . as unto the covenant of sinai , and the new testament as actually confirmed in the death of christ , with all the spiritual priviledges thence emerging , and the differences between them , they belong not unto our present argument . . the whole intire nature of the covenant of works consisted in this ; that upon our personal obedience , according unto the law and rule of it , we should be accepted with god , and rewarded with him . herein the essence of it did consist . and whatever covenant proceedeth on these terms , or hath the nature of them in it , however it may be varied , with additions or alterations , is the same covenant still , and not another . as in the renovation of the promise wherein the essence of the covenant of grace was contained , god did oft-times make other additions unto it , as unto abraham and david ; yet was it still the same covenant for the substance of it , and not another ; so whatever variations may be made in , or additions unto the dispensation of the first covenant , so long as this rule is retained , do this and live ; it is still the same covenant , for the substance and essence of it . . hence two things belonged unto this covenant . ( . ) that all things were transacted immediately between god and man. there was no mediator in it , no one to undertake any thing , either on the part of god or man , between them . for the whole depending on every ones personal obedience , there was no place for a mediator . ( . ) that nothing but perfect sinless obedience would be accepted with god , or preserve the covenant in its primitive state and condition . there was nothing in it as to pardon of sin , no provision for any defect in personal obedience . . wherefore this covenant being once established between god and man , there could be no new covenant made , unless the essential form of it were of another nature ; namely , that our own personal obedience be not the rule and cause of our acceptation and justification before god. for whil'st this is so , as was before observed , the covenant is still the same ; however the dispensation of it may be reformed or reduced , to suit unto our present state and condition . what grace soever might be introduced into it , that could not be so , which excluded all works from being the cause of our justification . but if a new covenant be made , such grace must be provided as is absolutely inconsistent with any works of ours , as unto the first ends of the covenant , as the apostle declares , rom. . . . wherefore the covenant of grace , supposing it a new , real , absolute covenant , and not a reformation of the dispensation of the old , or a reduction of it unto the use of our present condition ( as some imagine it to be ) must differ in the essence , substance , and nature of it from that first covenant of works . and this it cannot do , if we are to be justified before god on our personal obedience , wherein the essence of the first covenant consisted . if then the righteousness wherewith we are justified before god , be our own , our own personal righteousness ; we are yet under the first covenant , and no other . . but things in the new covenant are indeed quite otherwise . for ( . ) it is of grace , which wholly excludes works ; that is , so of grace , as that our own works are not the means of justification before god ; as in the places before alledged . ( . ) it hath a mediator and surety , which is built alone on this supposition , that what we cannot do in our selves which was originally required of us , and what the law of the first covenant cannot inable us to perform , that should be performed for us , by our mediator and surety . and if this be not included in the very first notion of a mediator and surety , yet it is in that of a mediator or surety that doth voluntarily interpose himself upon an open acknowledgment , that those for whom he undertakes , were utterly insufficient to perform what was required of them ; on which supposition all the truth of the scripture doth depend . it is one of the very first notions of christian religion , that the lord christ was given to us , born to us , that he came as a mediator , to do for us what we could not do for our selves , and not meerly to suffer what we had deserved . and here instead of our own righteousness , we have the righteousness of god ; instead of being righteous in our selves before god , he is the lord our righteousness . and nothing but a righteousness of another kind and nature , unto justification before god could constitute another covenant . wherefore the righteousness whereby we are justified , is the righteousness of christ imputed unto us , or we are still under the law , under the covenant of works . it will be said that our personal obedience is by none asserted to be the righteousness wherewith we are justified before god , in the same manner as it was under the covenant of works . but the argument speaks not as unto the manner or way whereby it is so ; but to the thing it self . if it be so in any way or manner under what qualifications soever , we are under that covenant still . if it be of works any way , it is not of grace at all . but it is added , that the differences are such as are sufficient to constitute covenants effectually distinct . as ( . ) the perfect sinless obedience was required in the first covenant ; but in the new , that which is imperfect and accompanied with many sins and failings , is accepted . answ. this is gratis dictum , and begs the question . no righteousness unto justification before god , is or can be accepted , but what is perfect . ( . ) grace is the original fountain and cause of all our acceptation before god in the new covenant . answ. it was so also in the old . the creation of man in original righteousness was an effect of divine grace , benignity , and goodness . and the reward of eternal life in the enjoyment of god , was of meer soveraign grace : yet what was then of works , was not of grace , no more is it at present . ( . ) there would then have been merit of works , which is now excluded . answ. such a merit as ariseth from an equality and proportion between works and reward , by the rule of commutative justice , would not have been in the works of the first covenant ; and in no other sense is it now rejected by them that oppose the imputation of the righteousness of christ. ( . ) all is now resolved into the merit of christ , upon the account whereof alone , our own personal righteousness is accepted before god unto our justification . answ. the question is not on what account , nor for what reason it is so accepted , but whether it be or no ; seeing its so being is effectually constitutive of a covenant of works . chap. xiv . the exclusion of all sorts of works from an interest in justification . what intended by the law , and the works of it , in the epistles of paul. we shall take our fourth argument from the express exclusion of all works of what sort soever from our justification before god. for this alone is that which we plead ; namely , that no acts or works of our own , are the causes or conditions of our justification ; but that the whole of it is resolved into the free grace of god , through jesus christ , as the mediator and surety of the covenant . to this purpose the scripture speaks expresly . rom. . . therefore we conclude , that a man is justified by faith , without the works of the law. rom. . . but unto him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness . rom. . . if it be of grace , then is it not of works . gal. . . knowing that a man is not justified by the works of the law , but by the faith of jesus christ , even we have believed in jesus christ , that we might be justified by the faith of christ , and not by the works of the law , for by the works of the law , shall no flesh be justified . eph. . , . for by grace are ye saved through faith , not of works , lest any man should boast . tit. . . not by works of righteousness , which we have done , but according unto his mercy he hath saved us . these and the like testimonies are express , and in positive terms assert all that we contend for . and i am perswaded , that no unprejudiced person , whose mind is not prepossessed with notions and distinctions whereof not the least title is offered unto them from the texts mentioned nor elsewhere , can but judg that the law in every sense of it , and all sorts of works whatever , that at any time , or by any means sinners or believers , do or can perform , are not in this or that sense ; but every way and in all senses , excluded from our justification before god. and if it be so , it is the righteousness of christ alone that we must betake our selves unto , or this matter must cease for ever . and this inference the apostle himself makes from one of the testimonies before-mentioned , namely that of gal. . . for he adds upon it ; i through the law am dead to the law , that i might live unto god. i am crucified with christ ; nevertheless i live , yet not i , but christ liveth in me , and the life which i now live in the flesh , i live by the faith of the son of god , who loved me and gave himself for me . i do not frustrate the grace of god ; for if righteousness come by the law , then is christ dead in vain . our adversaries are extreamly divided amongst themselves , and can come unto no consistency , as to the sense and meaning of the apostle in these assertions ; for what is proper and obvious unto the understanding of all men , especially from the opposition that is made between the law and works on the one hand , and faith , grace , and christ on the other , ( which are opposed as inconsistent in this matter of our justification ) they will not allow , nor can do so without the ruine of the opinions they plead for . wherefore their various conjectures shall be examined , as well to shew their inconsistency among themselves , by whom the truth is opposed , as to confirm our present argument . . some say it is the ceremonial law alone , and the works of it that are intended ; or the law as given unto moses on mount sinai , containing that intire covenant that was afterwards to be abolished . this was of old the common opinion of the schoolmen , though it be now generally exploded . and the opinion lately contended for , that the apostle paul excludes justification from the works of the law , not because no man can yield that perfect obedience which the law requires , or excludes works absolutely perfect , and sinless obedience ; but because the law it self , which he intends , could not justifie any by the observation of it , is nothing but the renovation of this obsolete notion , that it is the ceremonial law only , or which upon the matter is all one , the law given on mount sinai , abstracted from the grace of the promise , which could not justifie any , in the observation of its rites and commands . but of all other conjectures , this is the most impertinent and contradictory unto the design of the apostle , and is therefore rejected by bellarmine himself . for the apostle treats of that law whose doers shall be justified . chap : . . and the authors of this opinion would have it to be a law that can justifie none of them that do it . that law he intends whereby is the knowledge of sin ; for he gives this reason , why we cannot be justified by the works of it , namely , because by it , is the knowledge of sin , chap. . . and by what law is the knowledge of sin , he expresly declares , where he affirms , that he had not known lust , except the law had said , thou shalt not covet , chap. . . which is the moral law alone . that law he designs , which stops the mouth of all sinners , and makes all the world obnoxious unto the judgment of god. chap. . . which none can do but the law written in the heart of men at their creation , chap. . , . that law which if a man do the works of it , he shall live in them ; gal. . . rom. . . and which brings all men under the curse for sin , gal. . . the law that is established by faith and not made void ; rom. . ; which the ceremonial law is not , nor the covenant of sinai . the law whose righteousness is to be fulfilled in us ; rom. . . and the instance which the apostle gives of justification without the works of that law which he intends , namely that of abraham , was some hundreds of years before the giving of the ceremonial law. neither yet do i say that the ceremonial law and the works of it are excluded from the intention of the apostle ; for when that law was given , the observation of it was an especial instance of that obedience we owed unto the first table of the decalogue ; and the exclusion of the works thereof from our justification ; in as much as the performance of them was part of that moral obedience which we owed unto god , is exclusive of all other works also . but that it is alone here intended , or that law which could never justifie any by its observation , although it was observed in due manner , is a fond imagination , and contradictory to the express assertion of the apostle . and whatever is pretended to the contrary , this opinion is expresly rejected by augustine ; lib. de spirit . & liter . cap. . ne quisquam putaret hic apostolum dixisse ea lege neminem justificari , quae in sacramentis veteribus multa continet figurata praecepta , unde etiam est ista circumcisio carnis , continuo subjungit , quam dixerit legem & addit ; per legem cognitio peccati . and to the same purpose he speaks again , epist. . non solum illa opera legis quae sunt in veteribus sacramentis , & nunc revelato testamento novo non observantur a christianis , sicut est circumcisio praeputii , & sabbati carnalis vacatio ; & a quibusdam escis abstinentia , & pecorum in sacrificiis immolatio , & neomenia & azymum , & caetera hujusmodi , verum etiam illud quod in lege dictum est , non concupisces , quod ubique & christianus nullus ambigit esse dicendum , non justificat hominem , nisi per fidem jesu christi , & gratiam dei per jesum christum dominum nostrum . . some say the apostle only excludes the perfect works required by the law of innocency , which is a sense diametrically opposite unto that foregoing . but this best pleaseth the socinians . paulus agit de operibus & perfectis in hoc dicto ideo enim adjecit , sine operibus legis ut indicaretur loqui eum de operibus a lege requisitis , & sic de perpetua & perfectissima divinorum praeceptorum obedientia sicut lex requirit . cum autem talem obedientiam qualem lex requirit nemo praestare possit , ideo subjecit apostolus nos justificari fide , id est , fiducia & obedientia ea quantum quisque praestare potest , & quotidie quam maximum praestare studet , & connititur . sine operibus legis , id est , etsi interim perfecte totam legem sicut debebat complere nequit ; saith socinus himself . but ( . ) we have herein the whole granted of what we plead for ; namely , that it is the moral indispensible law of god that is intended by the apostle ; and that by the works of it no man can be justified , yea , that all the works of it are excluded from our justification ; for it is , saith the apostle , without works . the works of this law being performed according unto it , will justifie them that perform them , as he affirms , chap. . . and the scripture elsewhere witnesseth , that he that doth them , shall live in them . but because this can never be done by any sinner , therefore all consideration of them is excluded from our justification . ( . ) it is a wild imagination that the dispute of the apostle is to this purpose ; that the perfect works of the law will not justifie us , but imperfect works , which answer not the law , will do so . ( . ) granting the law intended to be the moral law of god , the law of our creation , there is no such distinction intimated in the least by the apostle , that we are not justified by the perfect works of it which we cannot perform , but by some imperfect works that we can perform , and labour so to do . nothing is more foreign unto the design and express words of his whole discourse . ( . ) the evasion which they betake themselves unto , that the apostle opposeth justification by faith unto that of works which he excludes , is altogether vain in this sense . for they would have this faith to be our obedience unto the divine commands in that imperfect manner which we can attain unto . for when the apostle hath excluded all such justification by the law and the works thereof , he doth not advance in opposition unto them and in their room , our own faith and obedience ; but adds , being justified freely by his grace through the redemption that is in jesus christ , whom god hath set forth to be a propitiation through faith in his blood . . some of late among our selves , and they want not them who have gone before them , affirm that the works which the apostle excludes from justification , are only the outward works of the law , performed without an inward principle of faith , fear or the love of god. servile works attended unto from a respect unto the threatning of the law , are those which will not justifie us . but this opinion is not only false but impious . for ( . ) the apostle excludes the works of abraham which were not such outward servile works as are imagined . ( . ) the works excluded are those which the law requires ; and the law is holy , just and good . but a law that requires only outward works without internal love to god , is neither holy , just nor good. ( . ) the law condemns all such works as are separated from the internal principle of faith , fear and love , for it requires that in all our obedience we should love the lord our god with all our hearts . and the apostle saith , that we are not justified by the works which the law condemns , but not by them which the law commands . ( . ) it is highly reflexive on the honour of god , that he unto whose divine prerogative it belongs to know the hearts of men alone , and therefore regards them alone in all the duties of their obedience , should give a law requiring outward servile works only ; for if the law intended require more , then are not those the only works excluded . . some say in general it is the jewish law that is intended , and think thereby to cast off the whole difficulty . but if by the jewish law they intend only the ceremonial law , or the law absolutely as given by moses , we have already shewed the vanity of that pretence . but if they mean thereby the whole law or rule of obedience given unto the church of israel under the old testament , they express much of the truth , it may be more than they designed . . some say that it is works with a conceit of merit , that makes the reward to be of debt , and not of grace , that are excluded by the apostle . but no such distinction appeareth in the text or context . for , ( . ) the apostle excludeth all works of the law , that is , that the law requireth of us in a way of obedience , be they of what sort they will. ( . ) the law requireth no works with a conceit of merit . ( . ) works of the law originally , included no merit , as that which ariseth from the proportion of one thing unto another in the ballance of justice , and in that sense only is it rejected by those who plead for an interest of works in justification . ( . ) the merit which the apostle excludes , is that which is inseparable from works , so that it cannot be excluded , unless the works themselves be so . and unto their merit two things concur : ( . ) a comparative boasting , that is , not absolutely in the sight of god , which follows the meritum ex condigno , which some poor sinful mortals have fancied in their works ; but that which gives one man a preference above another in the obtaining of justification , which grace will not allow . chap. . . ( . ) that the reward be not absolutely of grace , but that respect be had therein unto works , which makes it so far to be of debt ; not out of an internal condignity which would not have been under the law of creation , but out of some congruity with respect unto the promise of god , v. . in these two regards merit is inseparable from works ; and the holy ghost utterly to exclude it , excludeth all works from which it is inseparable , as it is from all . wherefore ( . ) the apostle speaks not one word about the exclusion of the merit of works only ; but he excludeth all works whatever , and that by this argument , that the admission of them , would necessarily introduce merit in the sense described , which is inconsistent with grace . and although some think that they are injuriously dealt withal , when they are charged with maintaining of merit in their asserting the influence of our works into our justification ; yet those of them who best understand themselves , and the controversie it self , are not so averse from some kind of merit , as knowing that it is inseparable from works . . some contend that the apostle excludes only works wrought before believing , in the strength of our own wills and natural abilities , without the aid of grace . works they suppose required by the law are such as we perform by the direction and command of the law , alone . but the law of faith requireth works in the strength of the supplies of grace , which are not excluded . this is that which the most learned and judicious of the church of rome do now generally betake themselves unto . those who amongst us plead for works in our justification , as they use many distinctions to explain their minds , and free their opinion from a co-incidence with that of the papists ; so as yet , they deny the name of merit , and the thing it self in the sense of the church of rome , as it is renounced likewise by all the socinians . wherefore they make use of the preceding evasion , that merit is excluded by the apostle , and works only as they are meritorious , although the apostles plain argument be that they are excluded because such a merit as is inconsistent with grace , is inseparable from their admission . but the roman church cannot so part with merit . wherefore they are to find out a sort of works to be excluded only , which they are content to part withal as not meritorious . such are those before described , wrought as they say before believing , and without the aids of grace ; and such they say , are all the works of the law. and this they do with some more modesty and sobriety , than those amongst us , who would have only external works and observances to be intended . for they grant that sundry internal works , as those of attrition , sorrow for sin , and the like , are of this nature . but the works of the law it is they say that are excluded . but this whole plea , and all the sophisms wherewith it is countenanced , hath been so discussed and defeated by protestant writers of all sorts against bellarmine and others , as that it is needless to repeat the same things , or to add any thing unto them . and it will be sufficiently evinced of falshood , in what we shall immediately prove concerning the law and works intended by the apostle . however the heads of the demonstration of the truth to the contrary may be touched on . and ( . ) the apostle excludeth all works without distinction or exception . and we are not to distinguish where the law doth not distinguish before us . ( . ) all the works of the law are excluded , therefore all works wrought after believing by the aids of grace , are excluded . for they are all required by the law. see psal. . . rom. . . works not required by the law , are no less an abomination to god , than sins against the law. ( . ) the works of believers after conversion , performed by the aids of grace , are expresly excluded by the apostle . so are those of abraham after he had been a believer many years , and abounded in them unto the praise of god. so he excludeth his own works after his conversion , gal. . . cor. . . phil. . . and so he excludeth the works of all other believers ; ephes. . , . ( . ) all works are excluded that might give countenance unto boasting , rom. . . chap. . . eph. . . cor. . , , . but this is done more by the good works of regenerate persons , than by any works of unbelievers . ( . ) the law required faith and love in all our works , and therefore if all the works of the law be excluded , the best works of believers are so . ( . ) all works are excluded which are opposed unto grace working freely in our justification . but this all works whatever are , rom. . . ( . ) in the epistle unto the galatians the apostle doth exclude from our justification all those works which the false teachers pressed as necessary thereunto . but they urged the necessity of the works of believers , and those which were by grace already converted unto god. for those upon whom they pressed them unto this end were already actually so . ( . ) they are good works that the apostle excludeth from our justification . for there can be no pretence of justification by those works that are not good , or which have not all things essentially requisite to make them so . but such are all the works of unbelievers , performed without the aids of grace ; they are not good , nor as such accepted with god ; but want what is essentially requisite unto the constitution of good works . and it is ridiculous to think that the apostle disputes about the exclusion of such works from our justification , as no man in his wits would think to have any place therein . ( ) the reason why no no man can be justified by the law , is because no man can yield perfect obedience thereunto . for by perfect obedience the law will justifie , rom. . . chap. . . wherefore all works are excluded that are not absolutely perfect . but this the best works of believers are not ; as we have proved before . ( . ) if there be a reserve for the works of believers performed by the aid of grace in our justification , it is , that either they may be concauses thereof , or be indispensibly subservient unto those things that are so . that they are concauses of our justification , is not absolutely affirmed ; neither can it be said that they are necessarily subservient unto them that are so . they are not so unto the efficient cause thereof , which is the grace and favour of god alone , rom. . , . chap. . . eph. . , . rev. . . nor are they so unto the meritorious cause of it , which is christ alone , acts ▪ . chap. . . cor. . . cor. . , , , . nor unto the material cause of it ; which is the righteousness of christ alone ; rom. . , . nor are they so unto faith in what place soever it be stated . for not only is faith only mentioned , , wherever we are taught the way how the righteousness of christ is derived and communicated unto us ; without any intimation of the conjunction of works with it ; but also , as unto our justification they are placed in opposition and contradiction one to the other , rom. . . and sundry other things are pleadable unto the same purpose . . some affirm that the apostle excludes all works from our first justification , but not from the second , or as some speak , the continuation of our justification . but we have before examined these distinctions , and found them groundless . evident it is therefore , that men put themselves into an uncertain , slippery station , where they know not what to fix upon , nor wherein to find any such appearance of truth as to give them countenance in denying the plain and frequently repeated assertion of the apostle . wherefore in the confirmation of the present argument , i shall more particularly enquire into what it is , that the apostle intends by the law and works whereof he treats . for as unto our justification whatever they are , they are absolutely and universally opposed unto grace , faith , the righteousness of god , and the blood of christ , as those which are altogether inconsistent with them . neither can this be denied or questioned by any , seeing it is the plain design of the apostle to evince that inconsistency . . wherefore in general , it is evident that the apostle by the law and the works thereof intended , what the jews with whom he had to do , did understand by the law and their own whole obedience thereunto . i suppose this cannot be denied . for without a concession of it , there is nothing proved against them , nor are they in any thing instructed by him . suppose those terms aequivocal and to be taken in one sense by him , and by them in another , and nothing can be rightly concluded from what is spoken of them . wherefore the meaning of these terms the law and works , the apostle takes for granted as very well known , and agreed on between himself and those with whom he had to do . . the jews by the law intended what the scriptures of the old testament meant by that expression . for they are no where blamed for any false notion concerning the law , or that they esteemed any thing to be so , but what was so indeed , and what was so called in the scripture . their present oral law was not yet hatched , though the pharisees were brooding of it . . the law under the old testament , doth immediately refer unto the law given at mount sinai , nor is there any distinct mention of it before . this is commonly called the law absolutely ; but most frequently the law of god , the law of the lord ; and sometimes the law of moses , because of his especial ministry in the giving of it . remember the law of moses my servant , which i commanded unto him , mal. . . and this the jews intended by the law. . of the law so given at horeb , there was a distribution into three parts . ( . ) there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deut. . . the ten words ; so also chap. . . that is the ten commandments written in two tables of stone . this part of the law was first given ; was the foundation of the whole ; and contained that perfect obedience which was required of mankind by the law of creation , and was now received into the church , with the highest attestations of its indispensible obligation unto obedience or punishment . ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the lxx render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is jura ; rites or statutes ; but the latine from thence justificationes , justifications , which hath given great occasion of mistake in many both ancient and modern divines . we call it the ceremonial law. the apostle terms this part of the law distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ephes. . . the law of commandments contained in ordinances ; that is consisting in a multitude of arbitrary commands . ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we commonly call the judicial law. this distribution of the law shuts up the old testament , as it is used in places innumerable before , only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ten words , is expressed by the general word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law , mal. . . . these being the parts of the law given unto the church in sinai , the the whole of it is constantly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law , that is , the instruction ( as the word signifies ) that god gave unto the church , in the rule of obedience which he prescribed unto it . this is the constant signification of that word in scripture , where it is taken absolutely ; and thereon doth not signifie precisely the law as given at horeb , but comprehends with it all the revelations that god made under the old testament , in the explanation and confirmation of that law , in rules , motives , directions and enforcements of obedience . . wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law is the whole rule of obedience which god gave to the church under the old testament , with all the efficacy wherewith it was accompanied by the ordinances of god , including in it all the promises and threatnings , that might be motives unto the obedience that god did require . this is that which god and the church called the law under the old testament , and which the jews so called with whom our apostle had to do . that which we call the moral law was the foundation of the whole ; and those parts of it which we call the judicial and ceremonial law , were peculiar instances of the obedience which the church under the old testament was obliged unto , in the especial politie and divine worship , which at that season were necessary unto it . and two things doth the scripture testifie unto concerning this law. . that it was a perfect compleat rule of all that internal , spiritual and moral obedience which god required of the church . the law of the lord is perfect converting the soul , the testimony of the lord is sure making wise the simple . psal. . . and it was so of all the external duties of obedience , for matter and manner , time and season ; that in both , the church might walk acceptably before god , isa. . . and although the original duties of the moral part of the law are often preferred before the particular instances of obedience in duties of outward worship ; yet the whole law was always the whole rule of all the obedience internal and external that god required of the church , and which he accepted in them that did believe . . that this law , this rule of obedience as it was ordained of god to be the instrument of his rule of the church , and by vertue of the covenant made with abraham , unto whose administration it was adapted , and which its introduction on sinai did not disanul , was accompanied with a power and efficacy enabling unto obedience . the law it self as meerly preceptive and commanding , administred no power or ability unto those that were under its authority to yield obedience unto it ; no more do the meer commands of the gospel . moreover under the old testament it enforced obedience on the minds and consciences of men , by the manner of its first delivery , and the severity of its sanction , so as to fill them with fear and bondage ; and was besides accompanied with such burthensom rules of outward worship , as made it an heavy yoke unto the people . but as it was gods doctrine , teaching , instruction in all acceptable obedience unto himself , and was adapted unto the covenant of abraham , it was accompanied with an administration of effectual grace , procuring and promoting obedience in the church . and the law is not to be looked on as separated from those aids unto obedience , which god administred under the old testament , whose effects are therefore ascribed unto the law it self . see psal. . psal. . psal. . . this being the law in the sense of the apostle , and those with whom he had to do , our next enquiry is what was their sense of works , or works of the law ? and i say it is plain that they intended hereby , the universal sincere obedience of the church unto god , according unto this law. and other works , the law of god acknowledgeth not ; yea , it expresly condemns all works that have any such defect in them , as to render them unacceptable unto god. hence notwithstanding all the commands that god had positively given for the strict observance of sacrifices , offerings , and the like , yet when the people performed them without faith and love , he expresly affirms that he commanded them not , that is , to be observed in such a manner . in these works therefore consisted their personal righteousness , as they walked in all the commandments and ordinances of the law blameless , luk. . . wherein they did instantly serve god day and night , acts . . and this they esteemed to be their own righteousness , their righteousness according unto the law , as really it was , phil. . , . for although the pharisees had greatly corrupted the doctrine of the law , and put false glosses on sundry precepts of it ; yet that the church in those days did by the works of the law , understand either ceremonial duties only , or external works , or works with a conceit of merit , or works wrought without an internal principle of faith , and love to god , or any thing but their own personal sincere obedience unto the whole doctrine and rule of the law , there is nothing that should give the least colour of imagination . for , . all this is perfectly stated in the suffrage which the scribe gave unto the declaration of the sense and design of the law , with the nature of the obed●ence which it doth require , that was made at his request by our blessed saviour , mark . ▪ , , , , . and one of the scribes came and having heard them reasoning together , and perceiving that he had answered them well , asked him , which is the first commandment of all ; or as it is , matth. . , which is the great commandment in the law ? and jesus answered him , the first of all the commandments is , hear , o israel , the lord our god is one lord ; and thou shalt love the lord thy god with all thy heart , and with all thy soul , and with all thy mind , and with all thy strength ; this is the first commandment : and the second is like , namely this , thou shalt love thy neighbour as thy self . and the scribe said unto him , well master , thou hast said the truth , for there is one god , and there is none but he . and to love him with all the heart ▪ and with all the vnderstanding , and with all the soul , and with all the strength , and to love his neighbour as himself , is more then all whole burnt offerings and sacrifices . and this so expresly given by moses as the sum of the law , namely faith and love , as the principle of all our obedience , deut. . , . that it is marvellous what should induce any learned sober person to fix upon any other sense of it ; as that it respected ceremonial or external works only , or such as may be wrought without faith or love. this is the law concerning which the apostle disputes , and this the obedience wherein the works of it do consist . and more then this , in the way of obedience god never did nor will require of any in this world. wherefore the law and the works thereof , which the apostle excludeth from justification , is that whereby we are obliged to believe in god as one god , the only god , and love him with all our hearts and souls , and our neighbours as our selves . and what works there are , or can be in any persons regenerate or not regenerate , to be performed in the strength of grace , or without it , that are acceptable unto god , that may not be reduced unto these heads , i know not . . the apostle himself declareth , that it is the law and the works of it in the sense we have expressed , that he excludeth from our justification . for the law he speaks of , is the law of righteousness , rom . . the law whose righteousness is to be fulfilled in us , that we may be accepted with god , and freed from condemnation , chap. . . that in obedience whereunto , our own personal righteousness doth consist , whether what we judg so , before conversion , rom. . . or what is so after it , phil. . . the law which if a man observe , he shall live , and be justified before god , rom. . . gal. . . rom. . . that law which is holy , just and good , which discovereth and condemneth all sin whatever , rom. . , . from what hath been discoursed , these two things are evident in the confirmation of our present argument . ( . ) that the law intended by the apostle , when he denies that by the works of the law any can be justified , is the entire rule and guide of our obedience unto god , even as unto the whole frame and spiritual constitution of our souls , with all the acts of obedience or duties that he requireth of us . and ( . ) that the works of this law which he so frequently and plainly excludeth from our justification , and therein opposeth to the grace of god , and the blood of christ , are all the duties of obedience , internal , supernatural , external , ritual , however we are or may be enabled to perform them , that god requireth of us . and these things excluded , it is the righteousness of christ alone imputed unto us , on the account whereof we are justified before god. the truth is , so far as i can discern , the real difference that is at this day amongst us about the doctrine of our justification before god , is the same that was between the apostle and the jews , and no other . but controversies in religion make a great appearance of being new , when they are only varied and made different , by the new terms and expressions that are introduced into the handling of them . so hath it fallen out in the controversie about nature and grace ; for as unto the true nature of it , it is the same in these days , as it was between the apostle paul and the pharisees , between austin and pelagius afterwards . but it hath now passed through so many forms and dresses of words , as that it can scarce be known to be what it was . many at this day will condemn both pelagius and the doctrine that he taught , in the words wherein he taught it , and yet embrace and approve of the things themselves which he intended . the introduction of every change in philosophical learning , gives an appearance of a change in the controversies which are managed thereby . but take off the covering of philosophical expressions , distinctions , metaphysical notions , and futilous terms of art , which some of the ancient schoolmen and later disputants have cast upon it , and the difference about grace and nature is amongst us all , the same that it was of old , and as it is allowed by the socinians . thus the apostle treating of our justification before god , doth it in these terms which are both expressive of the thing it self , and were well understood by them with whom he had to do ; such as the holy spirit in their revelation had consecrated unto their proper use . thus on the one hand he expresly excludes the law , our own works , our own righteousness from any interest therein ; and in opposition unto , and as inconsistent with them in the matter of justification , he ascribes it wholly unto the righteousness of god , righteousness imputed unto us , the obedience of christ , christ made righteousness unto us , the blood of christ as a propitiation , faith , receiving christ and the atonement . there is no avvakened conscience guided by the least beam of spiritual illumination , but in it self , plainly understands these things , and what is intended in them . but through the admission of exotick learning , with philosophical terms and notions into the way of teaching spiritual things in religion , a new face and appearance is put on the whole matter ; and a composition made between those things which the apostle directly opposeth as contrary and inconsistent . hence are all our discourses about preparations , dispositions , conditions , merits de congruo & condigno , with such a train of distinctions , as that if some bounds be not fixed unto the inventing and coyning of them , ( which being a facile work grows on us every day ) we shall not e're long be able to look through them , so as to discover the things intended or rightly to understand one another . for as one said of lies , so it may be said of arbitrary distinctions , they must be continually new thatched over , or it will rain through . but the best way is to cast of all these coverings , and we shall then quickly see , that the real difference about the justification of a sinner before god is the same and no other , as it was in the days of the apostle paul between him and the jews . and all those things which men are pleased now to plead for , with respect unto a causality in our justification before god , under the names of preparations , conditions , dispositions , merit with respect unto a first or second justification , are as effectually excluded by the apostle , as if he had expresly named them every one . for in them all , there is a management according unto our conceptions , and the terms of the learning passant in the present age , of the plea for our own personal righteousness which the jews maintained against the apostle . and the true understanding of what he intends by the law , the works and righteousness thereof , would be sufficient to determine this controversie , but that men are grown very skilful in the art of endless wrangling . chap. xv. faith alone . the truth which we plead hath two parts . ( . ) that the righteousness of god imputed to us , unto the justification of life , is the righteousness of christ , by whose obedience we are made righteous . ( . ) that it is faith alone , which on our part is required to interest us in that righteousness , or whereby we comply with gods grant and communication of it , or receive it unto our use and benefit . for although this faith is in it self the radical principle of all obedience , and whatever is not so , which cannot , which doth not on all occasions , evidence , prove , shew or manifest it self by works , is not of the same kind with it , yet as we are justified by it , its act and duty is such , or of that nature , as that no other grace , duty or work can be associated with it , or be of any consideration . and both these are evidently confirmed in that description which is given us in the scripture of the nature of faith and believing unto the justification of life . i know that many expressions used in the declaration of the nature and work of faith herein , are metaphorical , at least are generally esteemed so to be . but they are such as the holy ghost in his infinite wisdom thought meet to make use of , for the instruction and edification of the church . and i cannot but say , that those who understand not how effectually the light of knowledg is communicated unto the minds of them that believe by them , and a sense of the things intended unto their spiritual experience , seem not to have taken a due consideration of them . neither whatever skill we pretend unto , do we know always what expressions of spiritual things are metaphorical . those oftentimes may seem so to be , which are most proper . however it is most safe for us to adhere unto the expressions of the holy spirit , and not to embrace such senses of things as are inconsistent with them , and opposite unto them . wherefore , . that faith whereby we are justified , is most frequently in the new testament expressed by receiving . this notion of faith hath been before spoken unto , in our general enquiry into the use of it in our justification . it shall not therefore be here much again insisted on . two things we may observe concerning it . ( . ) that it is so expressed with respect unto the whole object of faith , or unto all that doth any way concur unto our justification . for ( . ) we are said to receive christ himself . vnto as many as have received him , he gave power to become the sons of god , joh. . . as you have received christ jesus the lord , col. . . in opposition hereunto unbelief is exprest by not receiving of him , joh. . . chap. . . chap. . . chap. . . and it is a receiving of christ , as he is the lord our righteousness , as of god he is made righteousness unto us . and as no grace , no duty can have any co-operation with faith herein , this reception of christ not belonging unto their nature , nor comprized in their exercise ; so it excludes any other righteousness from our justification but that of christ alone . for we are justified by faith ; faith alone receiveth christ , and what it receives is the cause of our justification , whereon we become the sons of god. so we receive the atonement , made by the blood of christ , rom. . . for god hath set him forth to be a propitiation through faith in his blood. and this receiving of the atonement , includeth the souls approbation of the way of salvation by the blood of christ , and and the appropriation of the atonement made thereby unto our own souls . for thereby also we receive the forgiveness of sins ; that they may receive the forgiveness of sin , through the faith that is in me , acts . . in receiving christ we receive the atonement , and in the atonement we receive the forgiveness of sins . but moreover , the grace of god , and righteousness it self , as the efficient and material cause of our justification are received also ; even the abundance of grace , and the gift of righteousness , rom. . . so that faith with the respect unto all the causes of justification is expressed by receiving . for it also receiveth the promise , the instrumental cause on the part of god thereof , acts . . heb. . . ( . ) that the nature of faith and its acting with respect unto all the causes of justification consisting in receiving , that which is the object of it must be offered , tendred , and given unto us , as that which is not our own , but is made our own by that giving and receiving ; this is evident in the general nature of receiving . and herein as was observed , as no other grace or duty can concur with it , so the righteousness whereby we are justified can be none of our own , antecedent unto this reception , nor at any time inherent in us . hence we argue , that if the work of faith in our justification be receiving of what is freely granted , given , communicated and imputed unto us , that is , of christ , of the attonement , of the gift of righteousness , of the forgiveness of sins , than have our other graces , our obedience , duties , works , no influence into our justification , nor are any causes or conditions thereof . for they are neither that which doth receive , nor that which is received , which alone concur thereunto . . faith is expressed by looking . look unto me and be saved , isa. . . a man shall look to his maker , and his eyes shall have respect unto the holy one of israel , chap. . . they shall look on me whom they have pierced , zech. . . see psal. . . the nature hereof is expressed , joh. . , . as moses lifted up the serpent in the wilderness , even so must the son of man be lifted up , that whosoever believeth in him , should not perish , but have eternal life . for so was he to be lifted up on the cross in his death , joh. . . chap. . . the story is recorded numb . . , . i suppose none doubt but that the stinging of the people by fiery serpents , and the death that ensued thereon , were types of the guilt of sin , and the sentence of the fiery law thereon . for these things happened unto them in types , cor. . . when any was so stung or bitten , if he betook himself unto any other remedies , he dyed and perished . only they that looked unto the brazen serpent that was lifted up , were healed and lived . for this was the ordinance of god , this way of healing alone , had he appointed . and their healing was a type of the pardon of sin with everlasting life . so by their looking , is the nature of faith expressed , as our saviour plainly expounds it in this p ] ace . so must the son of man be lifted up , that he that believeth on him , that is as the israelites looked unto the serpent in the wilderness . and although this expression of the great mystery of the gospel by christ himself , hath been by some derided , or as they call it exposed , yet is it really as instructive of the nature of faith , justification and salvation by christ , as any passage in the scripture . now if faith whereby we are justified , and in that exercise of it wherein we are so , be a looking unto christ , under a sense of the guilt of sin and our lost condition thereby , for all , for our only help and relief , for deliverance , righteousness , and life , then is it therein exclusive of all other graces and duties whatever ; for by them we neither look , nor are they the things which we look after . but so is the nature and exercise of faith expressed by the holy ghost . and they who do believe , understand his mind . for whatever may be pretended of metaphor in the expression , faith is that act of the soul whereby they who are hopeless , helpless , and lost in themselves , do in a way of expectancy and trust seek for all help and relief in christ alone , or there is not truth in it . and this also sufficiently evinceth the nature of our justification by christ. . it is in like manner frequently expressed by coming unto christ. come unto me all ye that labour , mat. . . see joh. . . , , . chap. . . to come unto christ for life and salvation , is to believe on him unto the justification of life . but no other grace or duty is a coming unto christ , and therefore have they no place in justification . he who hath been convinced of sin , who hath been wearied with the burthen of it , who hath really designed to fly from the wrath to come , and hath heard the voice of christ in the gospel , inviting him to come unto him for help and relief , will tell you that this coming unto christ consisteth in a mans going out of himself , in a compleat renunciation of all his own duties and righteousness , and betaking himself with all his trust and confidence unto christ alone , and his righteousness , for pardon of sin , acceptation with god , and a right unto the heavenly inheritance . it may be some will say this is not believing , but canting ; be it so , we refer the judgment of it to the church of god. . it is expressed by flying for refuge , heb. . . who have fled for refuge , to lay hold on the hope set before us , prov. . . hence some have defined faith to be perfugium animae , the flight of the soul unto christ for deliverance from sin and misery . and much light is given unto the understanding of the thing intended thereby . for herein it is supposed , that he who believeth is antecedently thereunto convinced of his lost condition , and that if he abide therein he must perish eternally ; that he hath nothing of himself whereby he may be delivered from it ; that he must betake himself unto somewhat else for relief ; that unto this end he considereth christ as set before him and proposed unto him in the promise of the gospel ; that he judgeth this to be an holy , a safe way for his deliverance and acceptance with god , as that which hath the characters of all divine excellencies upon it ; hereon he flyeth unto it for refuge , that is , with diligence and speed that he perish not in his present condition , he betakes himself unto it by placing his whole trust and affiance thereon . and the whole nature of our justification by christ is better declared hereby unto the supernatural sense and experience of believers , than by an hundred philosophical disputations about it . . the terms and notions by which it is expressed under the old testament , are leaning on god , micah . . or christ , cant. . . rolling , or casting our selves and our burthen on the lord , psal. . . psal. . . the wisdom of the holy ghost in which expressions hath by some been prophanely derided . resting on god , or in him , chron. . . psal. . . cleaving unto the lord , deut. . . acts . . as also by trusting , hoping , and waiting in places innumerable . and it may be observed that those who acted faith as it is thus expressed , do every where declare themselves to be lost , hopeless , helpless , desolate , poor , orphans , whereon they place all their hope and expectation on god alone . all that i would infer from these things , is , that the faith whereby we believe unto the justification of life , or which is required of us in a way of duty that we may be justified , is such an act of the whole soul whereby convinced sinners do wholly go out of themselves to rest upon god in christ , for mercy , pardon , life , righteousness and salvation , with an acquiescency of heart therein , which is the whole of the truth pleaded for . chap. xvi . the truth pleaded , farther confirmed by testimonies of scripture , jer. . . that which we now proceed unto , is the consideration of those express testimonies of scripture which are given unto the truth pleaded for , and especially of those places where the doctrine of the justification of sinners is expresly and designedly handled . from them it is , that we must learn the truth , and into them must our faith be resolved , unto whose authority all the arguings and objections of men must give place . by them is more light conveyed into the understandings of believers , than by the most subtle disputations . and it is a thing not without scandal , to see among protestants whole books written about justification , wherein scarce one testimony of scripture is produced , unless it be to find out evasions from the force of them . and in particular , whereas the apostle paul hath most fully and expresly ( as he had the greatest occasion so to do ) declared and vindicated the doctrine of evangelical justification , not a few in what they write about it , are so far from declaring their thoughts and faith concerning it , out of his writings , as that they begin to reflect upon them as obscure , and such as give occasion unto dangerous mistakes ; and unless , as was said , to answer and except against them upon their own corrupt principles , seldom or never make mention of them . as though we were grown wiser than he , or that spirit whereby he was inspired , guided , acted in all that he wrote ; but there can be nothing more alien from the genius of christian religion , than for us not to endeavour humbly to learn the mystery of the grace of god , herein , in the declaration of it made by him . but the foundation of god standeth sure , what course soever men shall be pleased to take into their profession of religion . for the testimonies which i shall produce and insist upon , i desire the reader to observe , ( . ) that they are but some of the many that might be pleaded unto the same purpose . ( . ) that those which have been , or yet shall be alledged on particular occasions , i shall wholly omit ; and such are most of them that are given unto this truth in the old testament . ( . ) that in the exposition of them , i shall with what diligence i can attend ; ( . ) unto the analogy of faith , that is the manifest scope and design of the revelation of the mind and will of god in the scripture . and that this is to exalt the freedom and riches of his own grace , the glory and excellency of christ , and his mediation , to discover the woful , lost , forlorn condition of man by sin , to debase and depress every thing that is in and of our selves , as to the attaining life , righteousness and salvation , cannot be denied by any who have their senses exercised in the scriptures . ( . ) unto the experience of them that do believe , with the condition of them who seek after justification by jesus christ. in other things i hope the best helps and rules of the interpretation of the scripture shall not be neglected . there is weight in this case deservedly laid on the name of the lord jesus christ the son of god , as promised and given unto us ; namely , the lord our righteousness , jer. . . as the name jehovah , being given and ascribed unto him , is a full indication of his divine person ; so the addition of his being our righteousness , sufficiently declares , that in , and by him alone , we have righteousness , or are made righteous . so was he typed by melchisedec , as first , the king of righteousness , then the king of peace , heb. . . for by his righteousness alone have we peace with god. some of the socinians would evade this testimony , by observing , that righteousness in the old testament is used sometimes for benignity , kindness and mercy , and so they suppose it may be here . but the most of them , avoiding the palpable absurdity of this imagination , refer it to the righteousness of god in deliverance , and vindication of his people . so brennius briefly , ita vocatur quia dominus per manum ejus judicium & justitiam faciet israeli . but these are evasions of bold men , who care not , so they may say somewhat , whether what they say , be agreeable to the analogy of faith , or the plain words of the scripture . bellarmine who was more wary to give some appearance of truth unto his answers , first , gives other reasons why he is called the lord our righteousness ; and then , whether unawares , or over-powered by the evidence of truth , grants that sense of the words which contains the whole of the cause we plead for . christ , he says , may be called the lord our righteousness , because he is the efficient cause of our righteousness . as god is said to be our strength and salvation . again , christ is said to be our righteousness ; as he is our wisdom , our redemption and our peace ; because he hath redeemed us , and makes us wise and righteous , and reconcileth us unto god : and other reasons of the same nature are added by others . but not trusting to these expositions of the words , he adds , deinde dicitur christus justitia nostra , quoniam satisfecit patri pro nobis , & eam satisfactionem ita nobis donat & communicat , cum nos justificat , ut nostra satisfactio & justitia dici possit . and afterwards , hoc modo non esset absurdum , si quis diceret nobis imputari christi justitiam & merita , cum nobis donantur & applicantur , ac si nos ipsi deo satisfecissemus . de justificat , lib. . cap. . christ is said to be our righteousness because he hath made satisfaction for us to the father ; and doth so give and communicate that satisfaction unto us , when he justifieth us , that it may be said to be our satisfaction , and righteousness . and in this sense it would not be absurd if any one should say , that the righteousness of christ and his merits are imputed unto us , as if we our selves had satisfied god. in this sense we say , that christ is the lord our righteousness ; nor is there any thing of importance in the whole doctrine of justification that we own , which is not here granted by the cardinal ; and that in terms which some among our selves scruple and oppose . i shall therefore look a little further into this testimony which hath wrested so eminent a confession of the truth , from so great an adversary . behold , the dayes come , saith the lord , that i will raise up unto david a righteous branch , and this is his name whereby he shall be called , the lord our righteousness , ver . , . it is confessed among christians that this is an illustrious renovation of the first promise , concerning the incarnation of the son of god , and our salvation by him . this promise was first given when we had lost our original righteousness , and were considered only as those who had sinned and come short of the glory of god. in this estate a righteousness was absolutely necessary that we might be again accepted with god ; for without a righteousness , yea , that which is perfect and compleat , we never were so , nor ever can be so . in this estate it is promised that he shall be our righteousness , or , as the apostle expresseth it , the end of the law for righteousness to them that do believe . that he is so , there can be no question , the whole enquiry is , how he is so ? this , say the most sober and modest of our adversaries , because he is the efficient cause of our righteousness , that is , of our personal inherent righteousness . but this righteousness may be considered either in it self , as it is an effect of gods grace , and so it is good and holy , although it be not perfect and compleat ; or it may be considered as it is ours , inherent in us , accompanied with the remaining defilements of our nature ; in that respect , as this righteousness is ours , the prophet affirms , that ( in the sight of god ) we are all as an unclean thing , and all our righteousnesses are as filthy rags , isa. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprizeth our whole personal , inherent righteousness . and the lord christ cannot from hence be denominated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the lord our righteousness , seeing it is all as filthy rags . it must therefore be a righteousness of another sort whence this denomination is taken , and on the account whereof this name is given him . wherefore he is our righteousness , as all our righteousnesses are in him . so the church which confesseth all her own righteousnesses to be filthy rags , says , in the lord have i righteousness , isa. . . which is expounded of christ by the apostle , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the lord are my righteousnesses ; which two places the apostle expresseth , phil. . . that i may win christ and be found in him , not having mine own righteousness which is of the law ( in this case as filthy rags ) but that which is through the faith of christ , the righteousness which is of god by faith. hence it is added , in the lord shall the seed of israel be justified , ver . . namely , because he is , in what he is , in what he was , and did , as given unto and for us , our righteousness , and our righteousness is all in him ; which totally excludes our own personal inherent righteousness from any interest in our justification , and ascribes it wholly unto the righteousness of christ. and thus is that emphatical expression of the psalmist , i will go in the strength of the lord god ; ( for as unto holiness and obedience , all our spiritual strength is from him alone ) and i will make mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal. . . of thy righteousness , of thine only ; the redoubling of the affix excludes all confidence and trusting in any thing but the righteousness of god alone . for this the apostle affirms to be the design of god , in making christ to be righteousness unto us , namely that no flesh should glory in his presence , but that he that glorieth , should glory in the lord , cor. . , , . for it is by faith alone making mention , as unto our justification , of the righteousness of god , of his righteousness only , that excludes all boasting , rom. . . and , besides what shall be further pleaded from particular testimonies , the scripture doth eminently declare how he is the lord our righteousness , namely , in that he makes an end of sin and reconciliation for iniquity , and brings in everlasting righteousness , dan. . . for by these things is our justification compleated ; namely in satisfaction made for sin , the pardon of it in our reconciliation unto god , and the providing for us an everlasting righteousness . therefore is he the lord our righteousness , and so rightly called . wherefore seeing we had lost original righteousness , and had none of our own remaining , and stood in need of a perfect , compleat righteousness to procure our acceptance with god , and such a one as might exclude all occasion of boasting of any thing in our selves , the lord christ being given and made unto us , the lord our righteousness , in whom we have all our righteousness , our own , as it is ours , being as filthy rags in the sight of god , and this by making an end of sin , and reconciliation for iniquity , and bringing in everlasting righteousness . it is by his righteousness , by his only , that we are justified in the sight of god , and do glory . this is the substance of what , in this case , we plead for ; and thus it is delivered in the scripture , in a way bringing more light and spiritual sense into the minds of believers , than those philosophical expressions , and distinctions , which vaunt themselves with a pretence of propriety , and accuracy . chap. xvii . testimonies out of the evangelists , considered . the reasons why the doctrine of justification , by the imputation of the righteousness of christ , is more fully and clearly delivered in the following writings of the new testament , than it is in those of the evangelists who wrote the history of the life and death of christ , have been before declared . but yet in them also it is sufficiently attested , as unto the state of the church before the death and resurrection of christ , which is represented in them . some few of the many testimonies which may be pleaded out of their writings unto that purpose , i shall consider . . the principal design of our blessed saviours sermon , especially that part of it which is recorded matth. . is to declare the true nature of righteousness before god. the scribes and pharisees , from a bondage unto whose doctrines he designed to vindicate the consciences of those that heard him , placed all our righteousness before god in the works of the law , or mens own obedience thereunto . this they taught the people , and hereon they justified themselves , as he chargeth them . luke . . ye are they which justifie your selves before men ; but god knoweth your hearts , for that which is highly esteemed amongst men , is abomination in the sight of god : as in this sermon he makes it evident . and all those who were under their conduct , did seek to establish their own righteousness , as it were by the works of the law , rom. . . chap. . . but yet were they convinced in their own consciences , that they could not attain unto the law of righteousness ; or unto that perfection of obedience which the law did require . yet would they not forego their proud , fond imagination of justification by their own righteousness , but , as the manner of all men is in the same case , sought out other inventions to relieve them against their convictions . for unto this end , they corrupted the whole law by their false glosses and interpretations to bring down , and debase the sense of it , unto what they boasted in themselves to perform . so doth he in whom our saviour gives an instance of the principle and practice of the whole society , by way of a parable . luk. . , , . and so the young man affirmed , that he had kept the whole law from his youth , namely in their sense . matth. . . to root out this pernicious error out of the church , our lord jesus christ in many instances , gives the true , spiritual sense and intention of the law , manifesting what the righteousness is , which the law requires , and on what terms a man may be justified thereby . and among sundry others to the same purpose , two things he evidently declares . ( . ) that the law in its precepts and prohibitions had regard unto the regulation of the heart , with all its first motions and actings . for he asserts , that the inmost thoughts of the heart , and the first motions of concupiscence therein , though not consented unto , much less actually accomplished in the outward deeds of sin , and all the occasions leading unto them , are directly forbidden in the law. this he doth in his holy exposition of the seventh commandment , ver. , , , . ( . ) he declares the penalty of the law , on the least sin , to be hell fire , in his assertion of causless anger to be forbidden in the sixth commandment . if men would but try themselves by these rules and others , there given by our saviour , it would , it may be , take them off from boasting in their own righteousness and justification thereby . but as it was then , so is it now also ; the most of them who would maintain a justification by works , do attempt to corrupt the sense of the law , and accommodate it unto their own practice . the reader may see an eminent demonstration hereof , in a late excellent treatise , whose title is , the practical divinity of the papists discovered to be destructive of christianity and mens souls . the spirituality of the law , with the severity of its sanction , extending it self unto the least , and most imperceptible motions of sin in the heart , are not believed , or not aright considered by them who plead for justification by works in any sense . wherefore the principal design of the sermon of our saviour is , as to declare what is the nature of that obedience which god requireth by the law , so to prepare the minds of his disciples to seek after another righteousness , which in the cause and means of it , was not yet plainly to be declared , although many of them being prepared by the ministery of john , did hunger and thirst after it . but he sufficiently intimates wherein it did consist , in that he affirms of himself , that he came to fulfil the law , ver. . what he came for , that he was sent for ; for as he was sent , and not for himself , he was born to us , given unto us . this was to fulfil the law , that so the righteousness of it might he fulfilled in us . and if we our selves cannot fulfil the law in the proper sense of its commands , which yet is not to be abolished but established , as our saviour declares ; if we cannot avoid the curse and penalty of it upon its transgression : and if he came to fulfil it for us , all which are declared by himself , then is his righteousness , even which he wrought for us in fulfilling the law , the righteousness wherewith we are justified before god. and whereas here is a twofold righteousness proposed unto us , one in the fulfilling of the law by christ ; the other in our own perfect obedience unto the law , as the sense of it is by him declared , and other middle righteousness between them there is none ; it is left unto the consciences of convinced , sinners , whether of these they will adhere and trust unto . and their direction herein , is the principal design we ought to have in the declaration of this doctrine . i shall pass by all those places wherein the foundations of this doctrine are surely laid , because it is not expresly mentioned in them . but such they are as in their proper interpretation do necessarily infer it . of this kind are they all , wherein the lord christ is said to die for us , or in our stead , to lay down his life a ransom for us , or in our stead , and the like ; but i shall pass them by , because i will not digress at all from the present argument . but the representation made by our saviour himself , of the way and means whereon and whereby men come to be justified before god , in the parable of the pharisee and the publican , is a guide unto all men who have the same design with them . luk. . , , , , , . and he spake this parable unto certain which trusted in themselves , that they were righteous and despised others : two men went up unto the temple to pray , the one a pharisee , and the other a publican . the pharisee stood and prayed thus with himself ; god i thank thee , that i am not as other men are , extortioners , unjust , adulterers , or even as this publican . i fast twice in the week , i give tithes of all that i possess . and the publican standing afar off , would not lift up so much as his eyes unto heaven , but smote upon his brest , saying , god be merciful unto me a sinner . i tell you , that this man went down unto his house justified , rather then the other : for every one that exalteth himself , shall be abased ; and every one that humbleth himself , shall be exalted . that the design of our saviour herein , was to represent the way of our justification before god , is evident . ( . ) from the description given of the persons whom he reflected on . v. . they were such as trusted in themselves , that they were righteous ; or , that they had a personal righteousness of their own before god. ( . ) from the general rule wherewith he confirms the judgment he had given concerning the persons described , every one that exalteth himself shall be abased . ver. . and he that abaseth himself , shall be exalted . as this is applied unto the pharisee , and the prayer that is ascribed unto him , it declares plainly , that every plea of our own works , as unto our justification before god , under any consideration , is a self exaltation which god despiseth ; and as applied unto the publican , that a sense of sin is the only preparation on our part for acceptance with him on believing . wherefore both the persons are represented , as seeking to be justified , for so our saviour expresseth the issue of their address unto god for that purpose ; the one was justified , the other was not . the plea of the pharisee unto this end consists of two parts . ( . ) that he had fulfilled the condition whereon he might be justified . he makes no mention of any merit , either of congruity , or condignity . only whereas there were two parts of gods covenant then with the church , the one with respect unto the moral , the other with respect unto the ceremonial law , he pleads the observation of the condition of it in both parts , which he sheweth in instances of both kinds , only he adds , the way that he took to further him in this obedience , somewhat beyond what was injoyned , namely , that he fasted twice in the week . for when men begin to seek for righteousness , and justification by works , they quickly think their best reserve lies in doing something extraordinary more then other men , and more indeed then is required of them . this brought forth all the pharisaical austerities in the papacy . nor can it be said , that all this signified nothing , because he was an hypocrite and a boaster ; for it will be replied , that it should seem all are so who seek for justification by works : for our saviour only represents one that doth so ; neither are these things laid in bar against his justification , but only that he exalted himself in trusting unto his own righteousness . ( . ) in an ascription of all that he did unto god. god , i thank thee : although he did all this , yet he owned the aid and assistance of god by his grace in it all . he esteemed himself much to differ from other men , but ascribed it not unto himself , that so he did . all the righteousness and holiness which he laid claim unto , he ascribed unto the benignity and goodness of god. wherefore he neither pleaded any merit in his works , nor any works performed in his own strength , without the aid of grace . all that he pretends is , that by the grace of god he had fulfilled the condition of the covenant , and thereon expected to be justified . and what ever words men shall be pleased to make use of in their vocal prayers , god interprets their minds , according to what they trust in , as unto their justication before him . and if some men will be true unto their own principles , this is the prayer which , mutatis mutandis , they ought to make . if it be said , that it is charged on this pharisee , that he trusted in himself , and despised others , for which he was rejected . i answer , ( . ) this charge respects not the mind of the person , but the genius and tendency of the opinion . the perswasion of justification by works , includes in it a contempt of other means . for if abraham had been justified by works , he should have had whereof to glory . ( . ) those whom he despised , were such as placed their whole trust in grace and mercy ; as this publican . it were to be wished , that all others of the same mind did not so also . the issue is with this person , that he was not justified ; neither shall any one ever be so on the account of his own personal righteousness . for our saviour hath told us , that when we have done all , that is , when we have the testimony of our consciences unto the integrity of our obedience , instead of pleading it unto our justification , we should say , that is , really judge and profess , that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unprofitable servants , luk. . . as the apostle speaks , i know nothing by my self , yet am i not thereby justified , cor. . . and he that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and hath nothing to trust unto but his service , will be cast out of the presence of god , matth. . . wherefore on the best of our obedience to confess our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to confess , that after all in our selves , we deserve to be cast out of the presence of god. in opposition hereunto , the state and prayer of the publican , under the same design of seeking justification before god , are expressed . and the outward acts of his person are mentioned , as representing , and expressive of the inward frame of his mind . he stood afar off ; he did not so much as lift up his eyes ; he smote upon his brest . all of them represent a person desponding , yea , despairing in himself . this is the nature , this is the effect of that conviction of sin , which we before asserted to be antecedently necessary unto justification . displicency , sorrow , sense of danger , fear of wrath , all are present with him . in brief he declares himself guilty before god , and his mouth stopped , as unto any apology or excuse . and his prayer is a sincere application of his soul , unto sovereign grace and mercy , for a deliverance out of the condition , wherein he was by reason of the guilt of sin . and in the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is respect had unto a propitiation . in the whole of his address there is contained . ( . ) self-condemnation and abhorrency . ( . ) displicency and sorrow for sin . ( . ) an universal renuntiation of all works of his own , as any conditions of his justification . ( . ) an acknowledgment of his sin , guilt , and misery . and this is all that on our part is required unto justification before god , excepting that faith whereby we apply our selves unto him for deliverance . some make a weak attempt from hence , to prove that justification consists wholly in the remission of sin , because on the prayer of the publican , for mercy and pardon , he is said to be justified ; but there is no force in this argument . for ( . ) the whole nature of justification is not here declared , but only what is required on our part thereunto . the respect of it unto the mediation of christ , was not yet expresly to be brought to light , as was shewed before . ( . ) although the publican makes his address unto god , under a deep sense of the guilt of sin , yet he prays not for the bare pardon of sin , but for all that sovereign mercy or grace , god provided for sinners . ( . ) the term of justification must have the same sense , when applied unto the pharisee , as when applied unto the publican : and if the meaning of it , with respect unto the publican , be , that he was pardoned , then hath it the same sense , with respect unto the pharisee , he was not pardoned ; but he came on no such errand : he came to be justified , not pardoned ; nor doth he make the least mention of his sin , or any sense of it . wherefore although the pardon of sin be included in justification , yet to justifie , in this place hath respect unto a righteousness , whereon a man is declared just and righteous , wrapt up on the part of the publican in the sovereign producing cause , the mercy of god. some few testimonies may be added out of the other evangelists , in whom they abound . as many as received him , to them gave he power to become the sons of god , even to them that believe on his name , joh. . . faith is expressed by the receiving of christ. for to receive him , and to believe on his name , are the same . it receives him as set forth of god to be a propitiation for sin , as the great ordinance of god , for the recovery and salvation of lost sinners . wherefore this notion of faith includes in it , ( . ) a supposition of the proposal and tender of christ unto us , for some end and purpose . ( . ) that this proposal is made unto us in the promise of the gospel . hence as we are said to receive christ , we are said to receive the promise also . ( . ) the end for which the lord christ is so proposed unto us , in the promise of the gospel ; and this is the same with that for which he was so proposed in the first promise , namely , the recovery and salvation of lost sinners . ( ▪ ) that in the tender of his person , there is a tender made of all the fruits of his mediation , as containing the way and means of our deliverance from sin , and acceptance with god. ( . ) there is nothing required on our part unto an interest in the end proposed , but receiving of him , or believing on his name . ( . ) hereby are we intitled unto the heavenly inheritance , we have power to become the sons of god , wherein our adoption is asserted , and justification included . what this receiving of christ is , and wherein it doth consist , hath been declared before , in the consideration of that faith whereby we are justified . that which hence we argue is , that there is no more required unto the obtaining of a right and title unto the heavenly inheritance , but faith alone in the name of christ , the receiving of christ as the ordinance of god , for justification and salvation . this gives us , i say , our original right thereunto , and therein our acceptance with god , which is our justification , though more be required unto the actual acquisition and possession of it . it is said indeed , that other graces and works are not excluded , though faith alone be expressed . but every thing which is not a receiving of christ , is excluded . it is , i say , virtually excluded , because it is not of the nature of that which is required . when we speak of that whereby we see , we exclude no other member from being a part of the body ; but we exclude all but the eye from the act of seeing . and if faith be required , as it is a receiving of christ , every grace and duty which is not so , is excluded as unto the end of justification . chap. . , , , , . and as moses lifted up the brazen serpent in the wilderness , even so must the son of man be lifted up ; that whosoever believeth on him , should not perish , but have eternal life . for god so loved the world , that he gave his only begotten son , that whosoever believeth on him , should not perish , but have everlasting life . god sent not his son into the world to condemn the world , but that the world , through him , might be saved . he that believeth on him , is not condemned ; but he that believeth not , is condemned already , because he hath not believed in the name of the only begotten son of god. i shall observe only a few things from these words , which in themselves convey a better light of understanding in this mystery unto the minds of believers , then many long discourses of some learned men. ( . ) it is of the justification of men , and their right to eternal life thereon , that our saviour discourseth . this is plain in ver. . he that believeth is not condemned , but he that believeth not , is condemned already . ( . ) the means of attaining this condition or state on our part , is believing only , as it is three times positively asserted , without any addition . ( . ) the nature of this faith is declared , ( ) by its object , that is , christ himself the son of god ; whosoever believeth on him , which is frequently repeated . ( ) the especial consideration , wherein he is the object of faith unto the justification of life ; and that is as he is the ordinance of god , given , sent , and proposed from the love and grace of the father . god so loved the world , that he gave ; god sent his son. ( ) the especial act yet included in the type , whereby the design of god , in him , is illustrated . for this was the looking unto the brazen serpent lifted up in the wilderness , by them who were stung with fiery serpents . hereunto our faith in christ unto justification , doth answer , and includes a trust in him alone for deliverance and relief . this is the way , these are the only causes and means of the justification of condemned sinners , and are the substance of all that we plead for . it will be said that all this proves not the imputation of the righteousness of christ unto us , which is the thing principally inquired after : but if nothing be required on our part unto justification , but faith acted on christ , as the ordinance of god for our recovery , and salvation , it is the whole of what we plead for . a justification by the remission of sins alone without a righteousness giving acceptance with god , and a right unto the heavenly inheritance , is alien unto the scripture , and the common notion of justification amongst men. and what this righteousness must be , upon a supposition , that faith only , on our part , is required unto a participation of it , is sufficiently declared in the words wherein christ himself is so often asserted , as the object of our faith unto that purpose . not to add more particular testimonies , which are multiplied unto the same purpose , in this evangelist , the sum of the doctrine declared by him , is , that the lord jesus christ was the lamb of god which takes away the sins of the world , that is , by the sacrifice of himself , wherein he answered and fulfilled all the typical sacrifices of the law : that unto this end he sanctified himself , that those , who believe , might be sanctified , or perfected for ever by his own offering of himself : that in the gospel he is proposed , as lifted up and crucified for us ▪ is bearing all our sins on his body on the tree : that by faith 〈◊〉 him , we have adoption , justification , freedom from judgment and condemnation , with a right and title unto eternal life : that those who believe not , are condemned already , because they believe not on the son of god ; and as he elswhere expresseth it , make god a lier , in that they believe not his testimony , namely , that he hath given unto us eternal life ; and that this life is in his son. nor doth he any where make mention of any other means , cause , or condition of justification on our part , but faith only , though he aboundeth in precepts unto believers for love , and keeping the commands of christ. and this faith is the receiving of christ , in the sense newly declared . and this is the substance of the christian faith in this matter ; which oft-times we rather obscure then illustrate , by debating the consideration of any thing in our justification , but the grace and love of god , the person and mediation of christ , with faith in them . chap. xviii . the nature of justification as declared in the epistles of s. paul , in that unto the romans especially . chap. . that the way and manner of our justification before god , with all the causes and means of it are designedly declared by the apostle in the epistle unto the romans , chap. . , . as also vindicated from objections , so as to render his discourse thereon the proper seat of this doctrine , and whence it is principally to be learned , cannot modestly be denied . the late exceptions of some , that this doctrine of justification by faith , without works , is found only in the writings of s. paul , and that his writings are obscure and intricate , are both false and scandalous to christian religion , so as that in this place we shall not afford them the least consideration . he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he was moved by the holy ghost . and as all the matter delivered by him was sacred truth , which immediately requires our faith and obedience , so the way and manner wherein he declared it , was such as the holy ghost judged most expedient for the edification of the church . and as he said himself with confidence , that if the gospel which he preached , and as it was preached by him , though accounted by them foolishness , was hid , so as that they could not understand , nor comprehend the mystery of it , it was hid unto them that are lost ; so we may say , that if what he delivereth in particular concerning our justification before god , seems obscure , difficult , or perplexed unto us , it is from our prejudices , corrupt affections , or weakness of understanding at best , not able to comprehend the glory of this mystery of the grace of god in christ , and not from any defect in his way , and manner of the revelation of it . rejecting therefore all such perverse insinuations , in a due sense of our own weakness , and acknowledgment that at best we know but in part , we shall humbly inquire into the blessed revelation of this great mystery of the justification of a sinner before god , as by him declared in those chapters of his glorious epistle to the romans ; and i shall do it with all briefness possible , so as not on this occasion to repeat what hath been already spoken , or to anticipate what may be spoken in place more convenient . the first thing he doth , is to prove all men to be under sin , and to be guilty before god. this he giveth as the conclusion of his preceding discourse from chap. . . or what he had evidently evinced thereby , chap. . ver . , . hereon an inquiry doth arise , how any of them come to be justified before god. and whereas justification is a sentence upon the consideration of a righteousness , his grand inquiry is what that righteousness is , on the consideration whereof a man may be so justified . and concerning this , he affirms expresly that it is not the righteousness of the law , nor of the works of it ; whereby what he doth intend , hath been in part before declared , and will be further manifested in the proofs of our discourse . wherefore in general he declares , that the righteousness whereby we are justified , is the righteousness of god , in opposition unto any righteousness of our own , chap. . , chap. . , . and he describes this righteousness of god by three properties , ( . ) that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without the law , ver. . separated in all its concerns from the law ; not attainable by it , nor any works of it ; which they have no influence into . it is neither our obedience unto the law , nor attainable thereby . nor can any expression more separate and exclude the works of obedience unto the law , from any concernment in it , then this doth : wherefore , what ever is , or can be performed by our selves in obedience unto the law , is rejected from any interest in this righteousness of god , or the procurement of it to be made ours . ( . ) that yet it is witnessed unto by the law. ver. . the law and the prophets . the apostle by this distinction of the books of the old testament , into the law and the prophets , manifests that by the law he understands the books of moses ; and in them , testimony is given unto this righteousness of god , four ways . ( . ) by a declaration of the causes of the necessity of it unto our justification . this is done in the account given of our apostasie from god , of the loss of his image , and the state of sin that insued thereon . for hereby an end was put unto all possibility and hope of acceptance with god , by our own personal righteousness . by the entrance of sin , our own righteousness went out of the world ; so that there must be another righteousness prepared and approved of god , and called the righteousness of god , in opposition unto our own , or all relation of love and favor between god and man , must cease for ever . ( . ) in the way of recovery from this state , generally declared in the first promise of the blessed seed , by whom this righteousness of god was to be wrought and introduced ; for he alone was to make an end of sin , and to bring in everlasting righteousness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dan. . . that righteousness of god , that should be the means of the justification of the church in all ages , and under all dispensations . ( . ) by stopping up the way unto any other righteousness through the threatnings of the law , and that curse which every transgression of it , was attended withal . hereby it was plainly and fully declared , that there must be such a righteousness provided for our justification before men , as would answer and remove that curse . ( . ) in the prefiguration and representation of that only way and means , whereby this righteousness of god was to be wrought . this it did in all its sacrifices , especially in the great anniversary sacrifice on the day of expiation , wherein all the sins of the church , were laid on the head of the sacrifice , and so carried away . ( . ) he describes it by the only way of our participation of it , the only means on our part of the communication of it unto us . and this is by faith alone . the righteousness of god ▪ which is by the faith of christ jesus , unto all , and upon all them that believe ; for there is no difference . ver. . faith in christ jesus is so the only way and means , whereby this righteousness of god comes upon us , or is communicated unto us , that it is so unto all that have this faith , and only unto them , and that without difference on the consideration of any thing else besides . and although faith taken absolutely , may be used in various senses , yet as thus specified and limited , the faith of christ jesus , or as he calls it , the faith that is in me . acts . . it can intend nothing but the reception of him , and trust in him , as the ordinance of god for righteousness and salvation . this description of the righteousness of god revealed in the gospel , which the apostle asserts as the only means and cause of our justification before god , with the only way of its participation and communication unto us by the faith of christ jesus , fully confirms the truth we plead for . for if the righteousness wherewith we must be justified before god be not our own , but the righteousness of god , as these things are directly opposed , phil. . . and the only way whereby it comes upon us , or we are made partakers of it , is by the faith of jesus christ , then our own personal inherent righteousness or obedience , hath no interest in our justification before god ; which argument is insoluble , nor is the force of it to be waved by any distinctions whatever , if we keep our hearts unto a due reverence of the authority of god in his word . having fully proved , that no men living have any righteousness of their own , whereby they may be justified , but are all shut up under the guilt of sin ; and having declared , that there is a righteousness of god now fully revealed in the gospel , whereby alone we may be so ; leaving all men in themselves unto their own lot , in as much as all have sinned and come short of the glory of god , he proceeds to declare the nature of our justification before god in all the causes of it . ver. , , . being justified freely by his grace through the redemption that is in jesus christ , whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousness for the remission of sins , that are past , through the forbearance of god. to declare , i say , at this time , his righteousness , that he might be just , and the justifier of them that believe in jesus . here it is , that we may , and ought if any where , to expect the interest of our personal obedience under some qualification or other , in our justification to be declared . for if it should be supposed ( which yet it cannot with any pretence of reason ) that in the foregoing discourse , the apostle had excluded only the works of the law , as absolutely perfect , or as wrought in our own strength without the aid of grace , or as meritorious ; yet having generally excluded all works from our justification , ver. . without distinction or limitation , it might well be expected , and ought to have been so ; that upon the full declaration which he gives us of the nature and way of our justification in all the causes of it , he should have assigned the place , and consideration which our own personal righteousness had in our justification before god ; the first or second , or continuation of it , somewhat or other , or at least , made some mention of it , under the qualification of gracious , sincere , or evangelical , that it might not seem to be absolutely excluded . it is plain the apostle thought of no such thing , nor was at all solicitous about any reflection that might be made on his doctrine , as though it overthrew the necessity of our own obedience . take in the consideration of the apostles design , with the circumstances of the context , and the argument from his utter silence , about our own personal righteousness in our justification before god , is unanswerable . but this is not all ; we shall find in our progress , that it is expresly and directly excluded by him . all unprejudiced persons must needs think that no words could be used , more express and emphatical , to secure the whole of our justification unto the freegrace of god , through the blood , or mediation of christ , wherein it is faith alone that gives us an interest , than these used here by the apostle . and for my part , i shall only say , that i know not how to express my self in this matter , in words and terms more express or significant of the conception of my mind . and if we could all but subscribe the answer here given by the apostle ; how , by what means , on what grounds , or by what causes , are we justified before god ; namely , that we are justified freely by his grace , through the redemption that is in christ jesus , whom god hath set forth to be a propitiation through faith in his blood , &c. there might be an end of this controversie . but the principal passages of this testimony must be distinctly considered , ( . ) the principal efficient cause is first expressed with a peculiar emphasis ; or the causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being justified freely by his grace . god is the principal efficient cause of our justification , and his grace is the only moving cause thereof . i shall not stay upon the exception of those of the roman church , namely , that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which their translation renders per gratiam dei , the internal inherent grace of god , which they make the formal cause of justification , is intended . for they have nothing to prove it , but that which overthrows it ; namely , that it is added unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely , which were needless , if it signifie the free-grace or favor of god. for both these expressions gratis per gratiam , freely by grace , are put together to give the greater emphasis unto this assertion , wherein the whole of our justification is vendicated unto the free-grace of god. so far as they are distinguishable , the one denotes the principle from whence our justification proceeds , namely grace ; and the other , the manner of its operation , it works freely . besides , the grace of god in this subject , doth every where constantly signifie his goodness , love , and favor , as hath been undeniably proved by many . see rom. . . eph. . , , . tim. . . tit. . , . being justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so the lxx . render the hebrew particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; without price , without merit , without cause ; and sometimes it is used for without end , that is , what is done in vain ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the apostle , gal. . . without price or reward , gen. . . exod. . . kings . . without cause or merit or any means of procurement , sam. . . sam. . . psal. . . psal. . in this sense it is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , joh. . . the design of the word is to exclude all consideration of any thing in us that should be the cause or condition of our justification . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; favour , absolutely considered may have respect unto somewhat in him towards whom it is shewed ; so it is said that joseph found grace or favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the eyes of potiphar , gen. . . but he found it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without any consideration or cause ; for he saw that the lord was with him and made all that he did to prosper in his hand , v. . but no words can be found out to free our justification before god from all respect unto any thing in our selves , but only what is added expresly as the means of its participation on our part , through faith in his blood , more emphatical than these here used by the apostle ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; freely by his grace . and with whom this is not admitted as exclusive of all works or obedience of our own , of all conditions , preparations and merit , i shall despair of ever expressing my conceptions about it intelligibly unto them . having asserted this righteousness of god as the cause and means of our justification before him , in opposition unto all righteousness of our own ; and declared the cause of the communication of it unto us on the part of god , to be meer free sovereign grace , the means on our part , whereby according unto the ordination of god , we do receive , or are really made partakers of that righteousness of god whereon we are justified , is by faith ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is by faith alone . nothing else is proposed , nothing else required unto this end . it is replied , that there is no intimation that is by faith alone , or that faith is asserted to be the means of our justification exclusively unto other graces or works . but there is such an exclusion directly included in the description given of that faith whereby we are justified with respect unto its especial object by faith in his blood . for faith respecting the blood of christ , as that whereby propitiation was made for sin , in which respect alone , the apostle affirms that we are justified through faith , admits of no association with any other graces or duties . neither is it any part of their nature to fix on the blood of christ , for justification before god : wherefore they are all here directly excluded . and those who think otherwise , may try how they can introduce them into this context without an evident corrupting of it , and perverting of its sense . neither will the other evasion yield our adversaries the least relief : namely , that by faith not the single grace of faith is intended , but the whole obedience required in the new covenant , faith and works together . for as all works whatever , as our works , are excluded in the declaration of the causes of our justification on the part of god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely by his grace , by vertue of that great rule , rom. . . if it be of grace , then no more of works , otherwise grace is no more grace ; so the determination of the object of faith in its act or duty whereon we are justified , namely the blood of christ is absolutely exclusive of all works from an interest in that duty . for whatever looks unto the blood of christ , for justification , is faith and nothing else . and as for the calling of it a single act or duty , i refer the reader unto our preceding discourse about the nature of justifying faith. three things the apostle inferreth from the declaration he had made of the nature and causes of our justification before god , all of them further illustrating the meaning and sense of his words . . that boasting is excluded ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver . . apparent it is from hence , and from what he affirms concerning abraham , chap. . v. . that a great part , at least , of the controversie he had about justification , was whether it did admit of any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those that were justified . and it is known that the jews placed all their hopes in those things whereof they thought they could boast , namely their priviledges and their righteousness . but from the declaration made of the nature and causes of justification , the apostle infers that all boasting whatever is utterly shut out of doors ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . boasting , in our language is the name of a vice ; and is never used in a good sense . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the words used by the apostle , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an indifferent signification , and as they are applied may denote a vertue as well as a vice. so they do , heb. . . but alwayes , and in all places , they respect something that is peculiar in or unto them , unto whom they are ascribed . wherever any thing is ascribed unto one and not unto another , with respect unto any good end , there is fundamentum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a foundation for boasting . all this saith the apostle in the matter of our justification is utterly excluded . but wherever respect is had unto any condition or qualification in one more than another , especially if it be of works , it giveth a ground of boasting , as he affirms , chap. . . and it appears from comparing that verse with this , that wherever there is any influence of our own works into our justification , there is a ground of boasting ; but in evangelical justification , no such boasting in any kind can be admitted : wherefore there is no place for works in our justification before god ; for if there were , it is impossible but that a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one kind or other before god , or man must be admitted . . he infers a general conclusion , that a man is justified by faith without the works of the law , v. . what is meant by the law , and what by the works of the law in this discourse of the apostle about our justification , hath been before declared . and if we are justified freely through faith in the blood of christ , that faith , which hath the propitiation of christ for its especial object , or as it hath so , can take no other grace nor duty into partnership with it self therein : and being so justified as that all such boasting is excluded as necessarily exults from any differencing graces or works in our selves , wherein all the works of the law are excluded , it is certain that it is by faith alone in christ that we are justified . all works are not only excluded , but the way unto their return is so shut up by the method of the apostles discourse , that all the reinforcements which the wit of man can give unto them , will never introduce them into our justification before god. . he asserts from hence , that we do not make void the law through grace , but establish it , v. . which how it is done , and how alone it can be done , hath been before declared . this is the substance of the resolution the apostle gives unto that great enquiry , how a guilty convinced sinner may come to be justified in the sight of god. the sovereign grace of god , the mediation of christ , and faith in the blood of christ , are all that he requireth thereunto . and whatever notions men may have about justification in other respects , it will not be safe to venture on any other resolution of this case and enquiry ; nor are we wiser than the holy ghost . rom. chap. . in the beginning of the fourth chapter he confirms what he had before doctrinally declared , by a signal instance ; and this was of the justification of abraham , who being the father of the faithful , his justification is proposed as the pattern of ours , as he expresly declares vers . , , . and some few things i shall observe on this instance in our passage unto the fifth verse ; where i shall fix our discourse . . he denies that abraham was justified by works , vers . . and ( . ) these works were not those of the jewish law , which alone some pretend to be excluded from our justification in this place . for they were the works he performed some hundreds of years before the giving of the law at sinai : wherefore they are the works of his moral obedience unto god that are intended . ( . ) those works must be understood which abraham had then , when he is said to be justified in the testimony produced unto that purpose ; but the works that abraham then had , were works of righteousness , performed in faith and love to god , works of new obedience under the conduct and aids of the spirit of god ; works required in the covenant of grace . these are the works excluded from the justification of abraham . and these things are plain , express and evident , not to be eluded by any distinctions or evasions . all abraham's evangelical works are expresly excluded from his justification before god. . he proves by the testimony of scripture , declaring the nature and grounds of the justification of abraham , that he was justified no other way , but that which he had before declared , namely by grace through faith in christ jesus , vers . . abraham believed god ( in the promise of christ and his mediation ) and it was counted unto him for righteousness , vers . . he was justified by faith in the way before described ( for other justification by faith there is none ) in opposition unto all his own works , and personal righteousness thereby . . from the same testimony he declares how he came to be partaker of that righteousness whereon he was justified before god , which was by imputation ; it was counted or imputed unto him for righteousness . the nature of imputation hath been before declared . . the especial nature of this imputation , namely that it is of grace without respect unto works , he asserts and proves , vers . . from what is ●●ntrary thereunto , now to him that worketh is the reward ●ot reckon'd of grace , but of debt . where works are of any consideration , there is no room for that kind of imputation whereby abraham was justified , for it was a gracious imputation , and that is not of what is our own antecedently thereunto , but what is made our own by that imputation . for what is our own cannot be imputed unto us in a way of grace , but only reckon'd ours in a way of debt . that which is our own with all the effects of it , is due unto us . and therefore they who plead that faith it self is imputed unto us , to give some countenance unto an imputation of grace , do say it is imputed not for what it is , for then it would be reckoned of debt , but for what it is not . so socinus , cum fides imputatur nobis pro justitia , ideo imputatur quia nec ipsa fides justitia est , nec vere in se eam continet , de servat . part. . cap. . which kind of imputation being indeed only a false imagination , we have before disproved . but all works are inconsistent with that imputation whereby abraham was justified . it is otherwise with him that worketh , so as thereon to be justified , then it was with him . yea , say some , all works that are meritorious , that are performed with an opinion of merit , that make the reward to be of debt , are excluded , but other works are not . this distinction is not learned from the apostle . for according unto him , if this be merit and meritorious , that the reward be reckon'd of debt , then all works in justification are so . for without distinction or limitation he affirms , that unto him that worketh , the reward is not reckon'd of grace , but of debt . he doth not exclude some sort of works , or works in some sense , because they would make the reward of debt , but affirms that all would do so unto the exclusion of gracious imputation . for if the foundation of imputation be in our selves , imputation by grace is excluded . in the fifth verse the sum of the apostles doctrine , which he had contended for , and what he had proved , is expressed . but to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness . it is granted on all hands , that the close of the verse his faith is counted for righteousness , doth express the justification of the person intended . he is justified , and the way of it is , his faith is counted or imputed . wherefore the foregoing words declare the subject of justification , and its qualification , or the description of the person to be justified with all that is required on his part thereunto . and first , it is said of him , that he is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who worketh not . it is not required unto his justification that he should not work , that he should not perform any duties of obedience unto god in any kind , which is working . for every person in the world is always obliged unto all duties of obedience , according to the light and knowledg of the will of god , the means whereof is afforded unto him . but the expression is to be limited by the subject matter treated of . he who worketh not , with respect unto justification ; though not the design of the person , but the nature of the thing is intended . to say , he who worketh not is justified through believing , is to say that his works whatever they be , have no influence into his justification , nor hath god in justifying of him any respect unto them . wherefore he alone who worketh not , is the subject of justification , the person to be justified ; that is , god considereth no mans works , no mans duties of obedience in his justification ; seeing we are justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , freely by his grace . and when god affirmeth expresly , that he justifieth him who worketh not , and that freely by his grace , i cannot understand what place our works or duties of obedience , can have in our justification . for why should we trouble our selves to invent of what consideration they may be in our justification before god , when he himself affirms , that they are of none at all . neither are the words capable of any evading interpretation . he that worketh not , is he that worketh not , let men say what they please , and distinguish as long as they will. and it is a boldness not to be justified , for any to rise up in opposition unto such express divine testimonies , however they may be harnessed with philosophical notions and arguings , which are but as thorns and briars , which the word of god will pass through and consume . but the apostle further adds in the description of the subject of justification that god justifieth the ungodly . this is that expression which hath stirred up so much wrath amongst many , and on the account whereof , some seem to be much displeased with the apostle himself . if any other person dare but say that god justifieth the ungodly , he is presently reflected on , as one that by his doctrine would overthrow the necessity of godliness , holiness , obedience , or good works . for what need can there be of any of them , if god justifieth the ungodly ? howbeit this is a periphrasis of god that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that justifieth the ungodly ; this is his prerogative and property , as such will he be believed in and worshipped , which adds weight and emphasis unto the expression . and we must not foregoe this testimony of the holy ghost , let men be as angry as they please . but the difference is about the meaning of the words . if so , it may be allowed without mutual offence , though we should mistake their proper sense . only it must be granted , that god justifieth the ungodly . that is , say some , those who formerly were ungodly , not those who continue ungodly when they are justified . and this is most true . all that are justified were before ungodly ; and all that are justified are at the same instant made godly . but the question is , whether they are godly or vngodly antecedently in any moment of time unto their justification ; if they are considered as godly , and are so indeed , then the apostles words are not true , that god justifieth the ungodly ; for the contradictory proposition is true , god justifieth none but the godly . for these propositions , god justifieth the ungodly , and god justifieth none but the godly , are contradictory . for here are expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . wherefore , although in and with the justification of a sinner , he is made godly , for he is endowed with that faith which purifieth the heart , and is a vital principle of all obedience , and the conscience is purged from dead works by the blood of christ ; yet antecedently unto his justification he is ungodly and considered as ungodly , as one that worketh not , as one whose duties and obedience contribute nothing unto his justification . as he worketh not , all works are excluded from being the causa per quam ; and as he is ungodly , from being the causa sine qua non of his justification . the qualification of the subject , or the means on the part of the person to be justified , and whereby he becomes actually so to be , is faith or believing . but believeth on him who justifieth the ungodly . that is , it is faith alone . for it is the faith of him who worketh not ; and not only so , but its especial object , god as justifying the ungodly , is exclusive of the concomitancy of any works whatever . this is faith alone , or it is impossible to express faith alone , without the literal use of that word alone . but faith being asserted , in opposition unto all works of ours , unto him that worketh not , and its especial nature declared in its especial object , god as justifying the ungodly , that is , freely by his grace , through the redemption that is in christ jesus , no place is left for any works to make the least approach towards our justification before god , under the covert of any distinction whatever . and the nature of justifying faith is here also determined . it is not a meer assent unto divine revelations ; it is not such a firm assent unto them , as should cause us to yield obedience unto all the precepts of the scripture , though these things are included in it ; but it is a believing on , and trusting unto him that justifieth the ungodly , through the mediation of christ. concerning this person , the apostle affirmeth that his faith is counted for righteousness . that is , he is justified in the way and manner before declared . but there is a difference about the sense of these words . some say , the meaning of them is , that faith as an act , a grace , a duty or work of ours , is so imputed . others say , that it is faith as it apprehends christ and his righteousness , which is properly imputed unto us , that is intended . so faith they say justifieth , or is counted for righteousness relatively , not properly , with respect unto its object ; and so acknowledg a trope in the words . and this is fiercely opposed , as though they denied the express words of the scripture , when yet they do but interpret this expression once only used , by many others , wherein the same thing is declared . but those who are for the first sense , do all affirm that faith here is to be taken as including obedience or works , either as the form and essence of it , or as such necessary concomitants as have the same influence with it into our justification , or are in the same manner the condition of it . but as herein they admit also of a trope in the words which they so fiercely blame in others , so they give this sense of the whole , unto him that worketh not , but believeth in him that justifieth the ungodly , his faith and works are counted to him for righteousness ; which is not only to deny what the apostle affirms , but to assign unto him a plain contradiction . and , i do a little marvel that any unprejudiced person , should expound this solitary expression in such a sense , as is contradictory unto the design of the apostle , the words of the same period , and the whole ensuing context . for that which the apostle proposeth unto confirmation , which contains his whole design , is , that we are justified by the righteousness which is of god by faith in the blood of christ. that this cannot be faith it self , shall immediately be made evident ; and in the words of the text , all works are excluded , if any words be sufficient to exclude them . but faith absolutely as a single grace , act and duty of ours , much more as it includeth obedience in it , is a work , and in the later sense it is all works . and in the ensuing context , he proves that abraham was not justified by works . but not to be justified by works , and to be justified by some works , as faith it self is a work ; and if as such it be imputed unto us for righteousness , we are justified by it as such ; are contradictory . wherefore i shall oppose some few arguments unto this feigned sense of the apostles words . . to believe absolutely , as faith is an act and duty of of ours , and works , are not opposed ; for faith is a work an especial kind of working . but faith as we are justified by it , and works , or to work , are opposed . to him that worketh not , but believeth . so gal. . . eph. . . . it is the righteousness of god that is imputed unto us . for we are made the righteousness of god in christ , cor. . . the righteousness of god upon them that believe , rom. . , . but faith absolutely considered , is not the righteousness of god , god imputeth unto us righteousness without works , rom. . . but there is no intimation of a double imputation of two sorts of righteousnesses , of the righteousness of god , and that which is not so . now faith absolutely considered , is not the righteousness of god. for , . that whereunto the righteousness of god is revealed , whereby we believe and receive it , is not its self the righteousness of god. for nothing can be the cause or means of of it self : but the righteousness of god is revealed unto faith , rom. . . and by it is it received , rom. . . chap. . . . faith is not the righteousness of god which is by faith : but the righteousness of god which is imputed unto us is , the righteousness of god which is by faith , rom. . . phil. . . . that whereby the righteousness of god is to be sought , obtained , and submitted unto , is not that righteousness it self . but such is faith , rom. . , . chap. . . . the righteousness which is imputed unto us , is not our own antecedently unto that imputation . that i may be found in him , not having my own righteousness , phil. . . but faith is a mans own . shew me thy faith , i will shew thee my faith , jam. . . . god imputeth righteousness unto us , rom. . . and that righteousness which god imputeth unto us , is the righteousness whereby we are justified , for it is imputed unto us that we may be justified . but we are justified by the obedience and blood of christ. by the obedience of one we are made righteous , rom. . . much more now being justified by his blood , v. . he hath put away sin by the sacrifice of himself , heb. . . isai. . . by his knowledg shall my righteous servant justifie many , for he shall bear their iniquities . but faith is neither the obedience , nor the blood of christ. . faith , as we said before , is our own . and that which is our own may be imputed unto us . but the discourse of the apostle is about that which is not our own antecedently unto imputation , but is made ours thereby , as we have proved ; for it is of grace . and the imputation of what is really our own unto us antecedently unto that imputation , is not of grace in the sense of the apostle . for what is so imputed , is imputed for what it is , and nothing else . for that imputation is but the judgment of god concerning the thing imputed , with respect unto them whose it is . so the fact of phineas was imputed unto him for righteousness . god judged it , and declared it to be a righteous rewardable act . wherefore if our faith and obedience be imputed unto us , that imputation is only the judgment of god that we are believers and obedient . the righteousness of the righteous , saith the prophet , shall be upon him and the wickedness of the wicked shall be upon him , ezek. . . as the wickedness of the wicked is upon him , or is imputed unto him , so the righteousness of the righteous is upon him , or is imputed unto him . and the wickedness of the wicked is on him , when god judgeth him wicked as his works are . so is the righteousness of a man upon him , or imputed unto him , when god judgeth of his righteousness as it is . wherefore if faith absolutely considered , be imputed unto us as it contains in it self , or as it is accompanied with works of obedience : then it is imputed unto us , either for a perfect righteousness which it is not , or for an imperfect righteousness which it is ; or the imputation of it , is the accounting of that to be a perfect righteousness , which is but imperfect ; but none of these can be affirmed . . it is not imputed unto us for a perfect righteousness , the righteousness required by the law , for so it is not . episcopius confesseth in his disputation , disput. . § . , . that the righteousness which is imputed unto us must be absolutissima & perfectissima , most absolute and most perfect . and thence he thus defineth the imputation of righteousness unto us , name ] y that it is , gratiosa divinae mentis aestimatio , qua credentem in filium suum , eo loco reputat ac si perfecte justus esset ac legi & voluntati ejus per omnia semper paruisset . and no man will pretend , that faith is such a most absolute and most perfect righteousness , as that by it the righteousness of the law should be fulfilled in us , as it is by that righteousness which is imputed unto us . . it is not imputed unto us for what it is , an imperfect righteousness . for , ( . ) this would be of no advantage unto us . for we cannot be justified before god by an imperfect righteousness , as is evident in the prayer of the psalmist , psal. . . enter not into judgment with thy servant , for in thy sight no man living , ( no servant of thine who hath the most perfect , or highest measure of imperfect righteousness ) shall be justified . ( . ) the imputation of any thing unto us , that was ours antecedently unto that imputation , for what it is , and no more , is contrary unto the imputation described by the apostle , as hath been proved . . this imputation pleaded for , cannot be a judging of that to be a perfect righteousness which is imperfect . for the judgment of god is according to truth . but without judging it to be such , it cannot be accepted as such . to accept of any thing , but only for what we judg it to be , is to be deceived . lastly , if faith , as a work be imputed unto us , then it must be as a work wrought in faith. for no other work is accepted with god. then must that faith also wherein it is wrought be imputed unto us ; for that also is faith and a good work. that therefore must have another faith from whence it must proceed . and so in infinitum . many other things there are in the ensuing explication of the justification of abraham , the nature of his faith and his righteousness before god , with the application of them unto all that do believe , which may be justly pleaded unto the same purpose with those passages of the context which we have insisted on . but if every testimony should be pleaded which the holy ghost hath given unto this truth , there would be no end of writing . one thing more i shall observe and put an end unto our discourse on this chapter . vers. , , . the apostle pursues his argument to prove the freedom of our justification by faith , without respect unto works , through the imputation of righteousness in the instance of pardon of sin , which essentially belongeth thereunto . and this he doth by the testimony of the psalmist , who placeth the blessedness of a man in the remission of sins . his design is not thereby to declare the full nature of justification , which he had done before , but only to prove the freedom of it from any respect unto works in the instance of that essential part of it . even as david also describeth the blessedness of the man unto whom god imputeth righteousness without works ( which was the only thing he designed to prove by this testimony ) saying , blessed are they whose iniquities are forgiven . he describes their blessedness by it , not that their whole blessedness doth consist therein ; but this concurs unto it wherein no respect can possibly be had unto any works whatever . and he may justly from hence describe the blessedness of a man , in that the imputation of righteousness , and the non-tmputation of sin ( both which the apostle mentioneth distinctly ) wherein his whole blessedness as unto justification doth consist , are inseparable . and because remission of sin is the first part of justification , and the principal part of it , and hath the imputation of righteousness always accompanying it , the blessedness of a man may be well described thereby . yea , whereas all spiritual blessings go together in christ , eph. . . a mans blessedness may be described by any of them . but yet the imputation of righteousness , and the remission of sin are not the same , no more than righteousness imputed , and sin remitted are the same . nor doth the apostle propose them as the same , but mentioneth them distinctly , both being equally necessary unto our compleat justification , as hath been proved . chap. . vers. , , , , , , , , , . wherefore as by one man sin entred into the world and death by sin ; and so death passed upon all men , for that all have sinned . for until the law sin was in the world : but sin is not imputed when there is no law. nevertheless death reigned from adam to moses , even over them that had not sinned after the similitude of adams transgression , who is the figure of him that was to come : but not as the offence , so also is the free gift . for if through the offence of one , many be dead , much more the grace of god , and the gift by grace , which is by one man , jesus christ , hath abounded unto many . and not as it was by one that sinned , so is the gift : for the judgment was by one to condemnation ; but the free gift is of many offences unto justification . for if by one mans offence death reigned by one ; much more they which receive abundance of grace , and of the gift of righteousness , shall reign in life by one , jesus christ. therefore as by the offence of one , judgment came upon all men to condemnation : even so by the righteousness of one , the free gift came upon all men unto justification of life . for as by one mans disobedience many were made sinners : so by the obedience of one , shall many be made righteous . moreover the law entred that the offence might abound : but where sin abounded , grace did much more abound : that as sin hath reigned unto death , even so might grace reign through righteousness unto eternal life , by jesus christ our lord. the apostle chap. . . affirms , that in this matter of justification , all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or boasting , is excluded . but here in the verse foregoing , he grants a boasting or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and not only so , but we also glory in god ; he excludes boasting in our selves , because there is nothing in us to procure or promote our own justification . he allows it us , in god , because of the eminency and excellency of the way and means of our justification , which in his grace he hath provided . and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or boasting in god here allowed us , hath a peculiar respect unto what the apostle had in prospect further to discourse of . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not only so , includes what he had principally treated of before , concerning our justification so far , as it consists in the pardon of sin . for although he doth suppose , yea , and mention the imputation of righteousness also unto us ; yet principally he declares our justification by the pardon of sin , and our freedom from condemnation , whereby all boasting in our selves , is excluded . but here he designs a further progress , as unto that whereon our glorying in god , on a right and title freely given us unto eternal life , doth depend . and this is the imputation of the righteousness and obedience of christ unto the justification of life , or the reign of grace , through righteousness , unto eternal life . great complaints have been made by some concerning the obscurity of the discourse of the apostle in this place , by reason of sundry ellipses , antapodota , hyperbata , and other figures of speech , which either are , or are feigned to be therein . howbeit i cannot but think , that if men acquainted with the common principles of christian religion , and sensible in themselves of the nature and guilt of our original apostasie from god , would without prejudice read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this place of the scripture , they will grant that the design of the apostle is to prove ; that as the sin of adam was imputed unto all men unto condemnation , so the righteousness and obedience of christ is imputed unto all that believe unto the justification of life . the sum of it is given by theodoret , dial. . vide , quomodo quae christi sunt cum iis quae sunt adami conferantur , cum morbo medicina , cum vulnere emplastrum , cum peccato justitia , cum execratione benedictio , cum condemnatione remissio , cum transgressione obedientia , cum morte vita , cum inferis regnum , christus cum adam , homo cum homine . the differences that are among interpreters about the exposition of these words , relate unto the use of some particles , prepositions , and the dependance of one passage upon another ; on none of which the confirmation of the truth pleaded for doth depend . but the plain design of the apostle , and his express propositions are such , as if men could but acquiesce in them , might put an end unto this controversie . socinus acknowledgeth that this place of scripture doth give , as he speaks the greatest occasion unto our opinion in this matter : for he cannot deny , but , at least , a great appearance of what we believe , is represented in the words of the apostle . he doth therefore use his utmost endeavor to wrest and deprave them : and yet , although most of his artifices are since traduced into the annotations of others upon the place , he himself produceth nothing material , but what is taken out of origen , and the comment of pelagius on this epistle , which is extant in the works of jerome , and was urged before him by erasmus . the substance of what he pleads for is , that the actual transgression of adam is not imputed unto his posterity , nor a depraved nature from thence communicated unto them . only whereas he had incurred the penalty of death , all that derive their nature from him in that condition , are rendred subject unto death also . and as for that corruption of nature which is in us , or a proneness unto sin , it is not derived from adam , but is an habit contracted by many continued acts of our own . so also on the other hand , that the obedience or righteousness of christ , is not imputed unto us . only when we make our selves to become his children by our obedience unto him ; he having obtained eternal life for himself by his obedience unto god , we are made partakers of the benefits thereof . this is the substance of his long disputation on this subject , de servator . lib. . cap. . but this is not to expound the words of the apostle , but expresly to contradict them , as we shall see in the insuing consideration of them . i intend not an exposition of the whole discourse of the apostle , but only of those passages in it , which evidently declare the way and manner of our justification before god. a comparison is here proposed and pursued between the first adam , by whom sin was brought into the world ; and the second adam , by whom it is taken away . and a comparison it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of things contrary , wherein there is a similitude in some things , and a dissimilitude in others , both sorts illustrating the truth declared in it . the general proposition of it is contained in ver. . as by one man sin entred into the world , and death by sin ; and so death passed on all men , for that all have sinned . the entrance of sin and punishment into the world , was by one man ; and that by one sin as he afterward declares . yet were they not confined unto the person of that one man , but belonged equally unto all . this the apostle expresseth inverting the order of the effect and cause . in the entrance of it , he first mentions the cause or sin , and then the effect or punishment , by one man sin entred into the world , and death by sin : but in the application of it unto all men , he expresseth first the effect , and then the cause ; death passed on all men , for that all had sinned . death on the first entrance of sin , passed on all ; that is , all men became liable and obnoxious unto it , as the punishment due to sin . all men that ever were , are , or shall be , were not then existent in their own persons . but yet were they all of them , then , upon the first entrance of sin , made subject to death , or liable unto punishment . they were so by vertue of divine constitution upon their foederal existence in the one man that sinned . and actually they became obnoxious in their own persons unto the sentence of it , upon their first natural existence being born children of wrath . it is hence manifest what sin it is that the apostle intends , namely , the actual sin of adam ; the one sin of that one common person whilest he was so . for although the corruption and depravation of our nature , doth necessarily insue thereon , in every one that is brought forth actually in the world by natural generation ; yet is it the guilt of adams actual sin alone , that rendred them all obnoxious unto death upon the first entrance of sin into the world. so death entred by sin , the guilt of it , obnoxiousness unto it , and that with respect unto all men universally . death here compriseth the whole punishment due unto sin , be it what it will , concerning which we need not here to dispute . the wages of sin is death , rom. . . and nothing else . whatever sin deserves in the justice of god. whatever punishment god at any time appointed or threatned unto it , it is comprised in death : in the day thou eatest thereof , thou shalt die the death . this therefore the apostle lays down as the foundation of his discourse , and of the comparison which he intends ; namely , that in and by the actual sin of adam , all men are made liable unto death , or unto the whole punishment due unto sin . that is , the guilt of that sin is imputed unto them . for nothing is intended by the imputation of sin unto any , but the rendring them justly obnoxious unto the punishment due unto that sin . as the not imputing of sin , is the freeing of men from being subject or liable unto punishment . and this sufficiently evidenceth the vanity of the pelagian gloss that death passed upon all , meerly by vertue of natural propagation from him who had deserved it , without any imputation of the guilt of sin unto them ; which is a contradiction unto the plain words of the apostle . for it is the guilt of sin , and not natural propagation that he affirms to be the cause of death . having mentioned sin and death , the one as the only cause of the other , the guilt of sin of the punishment of death , sin deserving nothing but death , and death being due unto nothing but sin , he declares how all men universally became liable unto this punishment , or guilty of death . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in quo omnes peccaverunt ; in whom all have sinned . for it relates unto the one man that sinned , in whom all sinned ; which is evident from the effect thereof , in as much as in him all died , cor. . . or as it is here , on his sin death passed on all men. and this is the evident sense of the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is not unusual in the scripture . see matth. . . rom. . . chap. . . phil. . . heb. . . and it is so often used by the best writers in the greek tongue : so hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , modus in omnibus rebus optimus . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in vobis situm est . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hoc in me situm est . and this reading of the words is contended for by austine against the pelagians rejecting their eo quod or propterea . but i shall not contend about the reading of the words . it is the artifice of our adversaries to perswade men , that the force of our argument to prove from hence the imputation of the sin of adam unto his posterity , doth depend solely upon this interpretation of these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by , in whom . we shall therefore grant them their desire , that they are better rendred by eo quod , propterea , or quatenus ; in as much , because . only we must say , that here is a reason given , why death passed on all men , in as much as all have sinned , that is , in that sin whereby death entred into the world. it is true ! death by vertue of the original constitution of the law , is due unto every sin , when ever it is committed . but the present inquiry is , how death passed at once on all men , how they came liable and obnoxious unto it upon its first entrance by the actual sin of adam ; which cannot be by their own actual sin . yea the apostle in the next verses affirms , that death passed on them also , who never sinned actually , or as adam did , whose sin was actual . and if the actual sins of men in imitation of adams sin were intended , then should men be made liable to death , before they had sinned . for death upon its first entrance into the world , passed on all men , before any one man had actually sinned , but adam only . but that men should be liable unto death , which is nothing but the punishment of sin , when they have not sinned , is an open contradiction . for although god by his sovereign power might inflict death on an innocent creature , yet that an innocent creature should be guilty of death is impossible . for to be guilty of death , is to have sinned . wherefore this expression , in as much as all have sinned , expressing the desert and guilt of death , then when sin and death first entred into the world , no sin can be intended in it , but the sin of adam , and our interest therein ; eramus enim omnes ille unus homo . and this can be no otherwise , but by the imputation of the guilt of that sin unto us . for the act of adam not being ours inherently and subjectively , we cannot be concerned in its effect , but by the imputation of its guilt . for the communication of that unto us which is not inherent in us , is , that which we intend by imputation . this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the intended collation , which i have insisted the longer on , because the apostle lays in it the foundation of all that he afterwards infers , and asserts in in the whole comparison . and here some say there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his discourse , that is , he layeth down the proposition on the part of adam , but doth not shew what answereth to it on the contrary in christ. and origen gives the reason of the silence of the apostle herein , namely , lest what is to be said therein , should be abused by any unto sloth and negligence . for whereas he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as , which is a note of similitude ) by one man sin entred into the world , and death by sin ; so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reddition should be , so by one , righteousness entred into the world , and life by righteousness . this he acknowledgeth to be the genuine filling up of the comparison , but was not expressed by the apostle , lest men should abuse it unto negligence or security , supposing that to be done already , which should be done afterwards . but as this plainly contradicts and everts most of what he further asserts in the exposition of the place ; so the apostle concealed not any truth upon such considerations . and as he plainly expresseth that which is here intimated , ver. . so he shews how foolish and wicked any such imaginations are , as suppose that any countenance is given hereby unto any , to indulge themselves in their sins . some grant , therefore , that the apostle doth conceal the expression of what is ascribed unto christ , in opposition unto what he had affirmed of adam and his sin , unto ver. . but the truth is , it is sufficiently included in the close of ver. . where he affirms of adam , that in those things whereof he treats , he was the figure of him that was to come . for the way and manner whereby he introduced righteousness and life , and communicated them unto men , answered the way and manner whereby adam introduced sin and death which passed on all the world. adam being the figure of christ , look how it was with him , with respect unto his natural posterity as unto sin and death ; so it is with the lord christ , the second adam , and his spiritual posterity , with respect unto righteousness and life . hence we argue , if the actual sin of adam was so imputed unto all his posterity , as to be accounted their own sin unto condemnation , then is the actual obedience of christ , the second adam imputed unto all his spiritual seed , that is , unto all believers unto justification . i shall not here further press this argument , because the ground of it will occur unto us afterwards . the two next verses containing an objection and an answer returned unto them , wherein we have no immediate concernment , i shall pass by . vers. , . the apostle proceeds to explain his comparison in those things , wherein there is a dissimilitude between the comparates . but not as the offence , so is the free gift ; for if through the offence of one many be dead , much more the grace of god , and the gift by grace , by one man jesus christ , hath abounded unto many . the opposition is between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the one hand , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the other ; between which , a dissimilitude is asserted , not as unto their opposite effects of death and life , but only as unto the degrees of their efficacy , with respect unto those effects , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the offence , the fall , the sin , the transgression ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the disobedience of one , ver. . hence the first sin of adam , is generally called the fall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that which is opposed hereunto , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; donum , donum gratuitum ; beneficium , id quod deus gratificatur ; that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is immediately explained . the grace of god , and the free gift by grace , through jesus christ. wherefore , although this word , in the next verse , doth precisely signifie the righteousness of christ , yet here it comprehends all the causes of our justification , in opposition unto the fall of adam , and the entrance of sin thereby . the consequent and effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the offence , the fall , is , that many be dead . no more is here intended by many , but only that the effects of that one offence were not confined unto one : and if we inquire who , or how many those many are , the apostle tells us , that they are all men universally , that is , all the posterity of adam . by this one offence , because they all sinned , therein they are all dead ; that is , rendered obnoxious and liable unto death , as the punishment due unto that one offence . and hence also it appears , how vain it is to wrest those words of ver. . in as much as all have sinned , unto any other sin , but the first sin in adam ; seeing it is given as the reason why death passed on them , it being here plainly affirmed , that they are dead , or that death passed on them by that one offence . the efficacy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the free gift opposed hereunto , is expressed , as that which abounded much more . besides the thing it self asserted , which is plain and evident , the apostle seems to me to argue the equity of our justification by grace , through the obedience of christ , by comparing it with the condemnation that befel us by the sin and disobedience of adam . for if it were just , meet , and equal that all men should be made subject unto condemnation for the sin of adam ; it is much more so , that those who believe , should be justified by the obedience of christ , through the grace and free donation of god. but wherein , in particular the gift by grace , abounded unto many , above the efficacy of the fall to condemn , he declares afterwards . and , that whereby we are freed from condemnation , more eminently then we are made obnoxious unto it by the fall and sin of adam , by that alone we are justified before god. but this is by the grace of god , and the gift by grace , through jesus christ alone ; which we plead for ver. . another difference between the comparates is expressed , or rather the instance is given in particular of the dissimilitude asserted in general before . and not as it was by one that sinned , so is the gift ; for the judgment was by one to condemnation ; but the free gift is of many offences unto justification . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by one that sinned , is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by one sin , one offence , the one sin of that one man. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we render judgment . most interpreters do it by reatus , guilt , or crimen , which is derived from it . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicium , is used in the hebrew for guilt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jere. . . the judgment of death is to this man , this man is guilty of death , hath deserved to die . first therefore there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin , the fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one man that sinned ; it was his actual sin alone . thence followed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reatus , guilt ; this was common unto all . in and by that one sin , guilt came upon all . and the end hereof , that which it rendered men obnoxious unto , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , condemnation ; guilt unto condemnation ; and this guilt unto condemnation which came upon all , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one person , or sin . this is the order of things on the part of adam , ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one sin . ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guilt that thereon insued unto all . ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the condemnation which that guilt deserved . and their antitheta or opposites in the second adam , are ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free donation of god. ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift of grace it self , or the righteousness of christ. ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , justification of life . but yet though the apostle doth thus distinguish these things to illustrate his comparison and opposition , yet that which he intends by them all , is the righteousness and obedience of christ , as he declares ver. , . this in the matter of our justification , he ( . ) calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto the free gratuitous grant of it by grace of god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with respect unto us who receive it . a free gift it is unto us ; and ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with respect unto its effect of making us righteous . whereas therefore , by the sin of adam imputed unto them , guilt came on all men unto condemnation , we must inquire wherein the free gift was otherwise . not as by one that sinned , so was the gift . and it was so in two things : for ( . ) condemnation came upon all by one offence . but being under the guilt of that one offence , we contract the guilt of many more innumerable . wherefore if the free gift had respect only unto that one offence , and intended it self no further , we could not be delivered ; wherefore it is said to be of many offences , that is , of all our sins and trespasses whatever . ( . ) adam and all his posterity in him , were in a state of acceptation with god , and placed in a way of obtaining eternal life and blessedness , wherein god himself would have been their reward . in this estate by the entrance of sin , they lost the favor of god , and incurred the guilt of death or condemnation , for they are the same . but they lost not an immediate right and title unto life and blessedness . for this they had not , nor could have before the course of obedience prescribed unto them was accomplished . that therefore , which came upon all by the one offence , was the loss of gods favor in the approbation of their present state , and the judgment or guilt of death and condemnation . but an immediate right unto eternal life , by that one sin was not lost . the free gift is not so : for as by it we are freed , not only from one sin , but from all our sins , so also by it we have a right and title unto eternal life . for therein grace reigns through righteousness unto eternal life , ver. . the same truth is further explained and confirmed , ver. . for if by one mans offence death reigned by one , much more they which receive abundance of grace , and of the gift of righteousness , shall reign in life by one jesus christ. the design of the apostle having been sufficiently manifested in our observations on the former verses , i shall from this only observe those things which more immediately concern our present subject . and ( . ) it is worth observation , with what variety of expressions the apostle sets forth the grace of god in the justification of believers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . nothing is omitted that may any way express the freedom , sufficiency , and efficacy of grace unto that end . and although these terms seem some of them to be coincident in their signification , and to be used by him promiscuously , yet do they every one include something that is peculiar , and all of them set forth the whole work of grace . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to me , to be used in this argument for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the foundation of a cause in tryal , the matter pleaded , whereon the person tried is to be acquitted and justified . and this is the righteousness of christ ; of one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a free donation is exclusive of all desert and conditions on our part , who do receive it . and it is that whereby we are freed from condemnation , and have a right unto the justification of life . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the free grace and favor of god , which is the original or efficient cause of our justification , as was declared chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been explained before . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the abundance of grace , is added to secure believers of the certainty of the effect . it is that whereunto nothing is wanting unto our justification . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth the free grant of that righteousness which is imputed unto us unto the justification of life , afterwards called the obedience of christ. be men as wise and learned as they please , it becomes us all to learn to think , and speak of those divine mysteries from this blessed apostle , who knew them better then we all , and besides , wrote by divine inspiration . and it is marvellous unto me , how men can break through the fence that he hath made about the grace of god , and obedience of christ in the work of our justification before god , to introduce their our own works of obedience , and to find a place for them therein . but the design of paul and some men in declaring this point of our justification before god , seems to be very opposite and contrary . his whole discourse is concerning the grace of god , the death , blood , and obedience of christ , as if he could never sufficiently satisfie himself in the setting out , and declaration of them , without the least mention of any works or duties of our own , or the least intimation of any use that they are of herein . but all their pleas are for their own works and duties ; and they have invented as many terms to set them out by , as , the holy ghost hath used for the expression and declaration of the grace of god. instead of the words of wisdom before mentioned , which the holy ghost hath taught , wherewith he fills up his discourse , theirs are filled with conditions , preparatory dispositions , merits , causes , and i know not what trappings for our own works . for my part i shall chuse rather to learn of him , and accommodate my conceptions and expressions of gospel mysteries , and of this , in especial , concerning our justification , unto his who cannot deceive me ; than trust to any other conduct , how specious soever its pretences may be . . it is plain in this verse , that no more is required of any one unto justification , but that he receive the abundance of grace , and the gift of righteousness . for this is the description that the apostle gives of those that are justified , as unto any thing that on their part is required . and as this excludes all works of righteousness which we do ; for by none of them do we receive the abundance of grace , and the gift of righteousness ; so it doth also the imputation of faith it self unto our justification , as it is an act and duty of our own : for faith is that whereby we receive the gift of righteousness , by which we are justified . for it will not be denied , but that we are justified by the gift of righteousness , or the righteousness which is given unto us ; for by it have we right and title unto life . but our faith is not this gift , for that which receiveth , and that which is received , are not the same . . where there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abounding grace , superabounding grace , exerted in our justification , no more is required thereunto . for how can it be said to abound , yea , to superabound , not only to the freeing of us from condemnation ; but the giving of us a title unto life , if in any thing it is to be supplied , and eeked out by works and duties of our own . the things intended do fill up these expressions , although to some they are but an empty noise . . there is a gift of righteousness required unto our justification , which all must receive , who are to be justified . and all are justified who do receive it ; for they that receive it shall reign in life by jesus christ. and hence it follows , ( . ) that the righteousness whereby we are justified before god , can be nothing of our own , nothing inherent in us , nothing performed by us . for it is that which is freely given us , and this donation is by imputation : blessed is the man unto whom the lord imputeth righteousness , chap. . . and by faith we receive what is so given and imputed , and otherwise we contribute nothing unto our participation of it . this it is to be justified in the sense of the apostle , ( . ) it is such a righteousness as gives right and title unto eternal life . for they that receive it , shall reign in life . wherefore it cannot consist in the pardon of sin alone . for ( . ) the pardon of sin can in no tolerable sense be called the gift of righteousness . pardon of sin is one thing , and righteousness another . ( . ) pardon of sin doth not give right and title unto eternal life . it is true , he whose sins are pardoned shall inherit eternal life ; but not meerly by vertue of that pardon , but through the imputation of righteousness which doth inseparably accompany it , and is the ground of it . the description which is here given of our justification by grace , in opposition unto the condemnation , that we were made liable unto by the sin of adam , and in exaltation above it , as to the efficacy of grace above that of the first sin , in that thereby not one but all sins are forgiven , and not only so , but a right unto life eternal is communicated unto us , is this , that we receive the grace of god , and the gift of righteousness , which gives us a right unto life by jesus christ. but this is to be justified by the imputation of the righteousness of christ received by faith alone . the conclusion of what hath been evinced in the management of the comparison insisted on is fully expressed and further confirmed ver. , . ver. . therefore as by the offence of one judgment came upon all men unto condemnation , even so by the righteousness of one , the free gift came upon all men unto the justification of life . so we read the words . by the offence of one ; the greek copies vary here . some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whom beza followeth , and our translation in the margin ; by one offence ; most by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the offence of one ; and so afterwards as unto righteousness ; but both are unto the same purpose . for the one offence intended , is the offence of one , that is , of adam : and the one righteousness is the righteousness of one , jesus christ. the introduction of this assertion by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the note of a syllogistical inference , declares what is here asserted to be the substance of the truth pleaded for . and the comparison is continued , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these things have themselves after the same manner . that which is affirmed on the one side , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; by the sin or fall of one , on all men unto condemnation , that is , judgment , say we , repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the foregoing verse . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is guilt , and that only . by the sin of one , all men became guilty , and were made obnoxious unto condemnation . the guilt of it is imputed unto all men. for no otherwise can it come upon them unto condemnation , no otherwise can they be rendered obnoxious unto death and judgment on the account thereof . for we have evinced that by death and condemnation in this disputation of the apostle , the whole punishment due unto sin , is intended . this therefore is plain and evident on that hand . in answer hereunto , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one as to the causality of justification , is opposed unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the other , as unto its causality unto , or of condemnation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the righteousness of one . that is , the righteousness that is pleadable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto justification . for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a righteousness pleaded for justification . by this , say our translators , the free gift came upon all ; repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the foregoing verse , as they had done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before on the other hand . the syriack translation renders the words without the aid of any supplement : therefore as by the sin of one , condemnation was unto all men , so by the righteousness of one , justification unto life shall be unto all men. and the sense of the words is so made plain without the supply of any other word into the text. but whereas in the original the words are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so in the later clause , somewhat from his own foregoing words , is to be supplied to answer the intention of the apostle . and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratiosa donatio , the free grant of righteousness ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gift of righteousness unto justification . the righteousness of one christ jesus , is freely granted unto all believers , to the justification of life . for the all men here mentioned are described by , and limited unto them that receive the abundance of grace , and the gift of righteousness by christ , ver. . some vainly pretend from hence a general grant of righteousness and life unto all men , whereof the greatest part are never made partakers ; then which nothing can be more opposite nor contradictory unto the apostles design . men are not made guilty of condemnation from the sin of adam , by such a divine constitution , as that they may , or on some conditions may not be obnoxious thereunto , every one so soon as he actually exists , and by vertue thereof is a descendant from the first adam , is actually in his own person liable thereunto , and the wrath of god abideth on him . and no more are intended on the other side , but those only who by their relation through faith unto the lord christ the second adam , are actually interessed in the justification of life . neither is the controversie about the universality of redemption by the death of christ herein concerned . for those by whom it is asserted , do not affirm that it is thence necessary that the free gift unto the justification of life , should come on all , for that they know it doth not do . and of a provision of righteousness and life for men in case they do believe , although it be true , yet nothing is spoken in this place . only the certain justificatin of them that believe , and the way of it is declared . nor will the analogy of the comparison here insisted on , admit of any such interpretation . for the all on the one hand , are all and only those who derive their being from adam by natural propagation . if any man might be supposed not to do so , he would not be concerned in his sin or fall. and so really it was with the man christ jesus . and those on the other hand , are only those who derive a spiritual life from christ. suppose a man not to do so , and he is no way interessed in the righteousness of the one unto the justification of life . our argument from the words is this ; as the sin of one that came on all unto condemnation , was the sin of the first adam imputed unto them , so the righteousness of the one unto the justification of life that comes on all believers , is the righteousness of christ imputed unto them . and what can be more clearly affirmed or more evidently confirmed than this is by the apostle , i know not . yet is it more plainly expressed , v. . for as by one mans disobedience many were made sinners ; so by the obedience of one shall many be made righteous . this is well explained by cyrillus alexandrinus in joan. lib. . cap. . quemadmodum praevaricatione primi hominis ut in primitiis generis nostri , morti addicti fuimus ; eodem modo per obedientiam & justitiam christi , in quantum seipsum legi subjecit , quamvis legis author esset , benedictio & vivificatio quae per spiritum est , ad totam nostram penetravit naturam . and by leo. epist. . ad juvenalem . vt autem reparet omnium vitam , recepit omnium causam ; ut sicut per unius reatum omnes facti fuerunt peccatores , ita per unius innocentiam omnes fierent innocentes ; inde in homines manaret justitia , ubi est humana suscepta natura . that which he before called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he now expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , disobedience and obedience . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of adam or his disobedience was his actual transgression of the law of god. hereby , saith the apostle , many were made sinners . sinners in such a sense as to be obnoxious unto death and condemnation . for liable unto death they could not be made , unless they were first made sinners or guilty . and this they could not be , but that they are esteemed to have sinned in him , whereon the guilt of his sin was imputed unto them . this therefore he affirms , namely that the actual sin of adam was so the sin of all men , as that they were made sinners thereby , obnoxious unto death and condemnation . that which he opposeth hereunto , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the obedience of one , that is , of jesus christ. and this was the actual obedience that he yielded unto the whole law of god. for as the disobedience of adam was his actual transgression of the whole law ; so the obedience of christ was his actual accomplishment or fulfilling of the whole law. this the antithesis doth require . hereby many are made righteous . how ? by the imputation of that obedience unto them . for so and no otherwise , are men made sinners by the imputation of the disobedience of adam . and this is that which gives us a right and title unto eternal life ; as the apostle declares , vers . . that as sin reigned unto death ; so might grace reign through righteousness unto eternal life . this righteousness is no other but the obedience of one , that is , of christ , as it is called , vers . . and it is said to come upon us , that is , to be imputed unto us ; for blessed is the man unto whom god imputeth righteousness . and hereby we have not only deliverance from that death and condemnation whereunto we were liable by the sin of adam , but the pardon of many offences , that is , of all our personal sins , and a right unto life eternal through the grace of god ; for we are justified freely by his grace through the redemption that is in christ jesus . and these things are thus plainly and fully delivered by the apostle , unto whose sense and expressions also ( so far as may be ) it is our duty to accommodate ours . what is offered in opposition hereunto , is so made up of exceptions and evasions , perplexed disputes , and leadeth us so far off from the plain words of the scripture , that the conscience of a convinced sinner knows not what to fix upon to give it rest and saisfaction , nor what it is that is to be believed unto justification . piscator in his scholia on this chapter and elsewhere , insisteth much on a specious argument against the imputation of the obedience of christ unto our justification . but it proceedeth evidently on an open mistake and false supposition , as well as it is contradictory unto the plain words of the text. it is true which he observes and proves , that our redemption , reconciliation , pardon of sin , and justifiation are often ascribed unto the death and blood of christ in a signal manner . the reasons of it have partly been intimated before , and a further account of them , shall be given immediately . but it doth not thence follow , that the obedience of his life wherein he fulfilled the whole law , being made under it for us , is excluded from any causality therein , or is not imputed unto us . but in opposition thereunto he thus argueth . si obedientia vitae christi nobis ad justitiam imputaretur , non fuit opus christum pro nobis mori ; mori enim necesse fuit pro nobis injustis , pet. . . quod si ergo justi effecti sumus per vitam illius , causa nulla relicta fuit cur pro nobis moreretur ; quia justitia dei non patitur ut puniat justos . at punivit nos in christo , seu quod idem valet punivit christum pro nobis , & loco nostri , posteaquam ille sancte vixisset , ut certum est è scriptura . ergo non sumus justi effecti per sanctam vitam christi . item , christus mortuus est ut justitiam illam dei nobis acquireret . cor. . . non igitur illam acquisiverat ante mortem . but this whole argument , i say , proceeds upon an evident mistake . for it supposeth such an order of things , as that the obedience of christ or his righteousness in fulfilling the law , is first imputed unto us , and then the righteousness of his death is afterwards to take place , or to be imputed unto us , which on that supposition he says would be of no use . but no such order or divine constitution is pleaded or pretended in our justification . it is true , the life of christ , and his obedience unto the law did precede his sufferings , and undergoing the curse thereof ; neither could it otherwise be . for this order of these things between themselves was made necessary from the law of nature ; but it doth not thence follow that it must be observed in the imputation or application of them unto us . for this is an effect of soveraign wisdom and grace , not respecting the natural order of christs obedience and suffering , but the moral order of the things whereunto they are appointed . and although we need not assert , nor do i so do , different acts of the imputation of the obedience of christ unto the justification of life , or a right and title unto life eternal , and of the suffering of christ unto the pardon of our sins and freedom from condemnation ; but by both we have both according unto the ordinance of god , that christ may be all in all ; yet as unto the effects themselves , in the method of gods bringing sinners unto the justification of life , the application of the death of christ unto them unto the pardon of sin and freedom from condemnation , is in order of nature , and in the exercise of faith , antecedent unto the application of his obedience unto us , for a right and title unto life eternal . the state of the person to be justified , is a state of sin and wrath , wherein he is liable unto death and condemnation . this is that which a convinced sinner is sensible of , and which alone in the first place he seeks for deliverance from . what shall we do to be saved ? this in the first place is presented unto him in the doctrine and promise of the gospel , which is the rule and instrument of its application . and this is the death of christ. without this no actual righteousness imputed unto him , not the obedience of christ himself , will give him relief . for he is sensible that he hath sinned , and thereby come short of the glory of god , and under the sentence condemnatory of the law. until he receives a deliverance from hence , it to no purpose to propose that unto him which should give him right unto life eternal . but upon a supposition hereof , he is no less concern'd in what shall yet further give him title thereunto , that he may reign in life through righteousness . herein i say in its order , conscience is no less concern'd than in deliverance from condemnation . and this order is expressed in the declaration of the fruit and effects of the mediation of christ. dan. . . to make reconciliation for iniquity , and to bring in everlasting righteousness . neither is there any force in the objection against it , that actually the obedience of christ did precede his suffering . for the method of their application is not prescribed thereby ; and the state of sinners to be justified , with the nature of their justification requires it should be otherwise , as god also hath ordained . but because the obedience and sufferings of christ , were concomitant from first to last , both equally belonging unto his state of exinanition , and cannot in any act or instance be separated , but only in notion or imagination , seeing he suffered in all his obedience , and obeyed in all his suffering , heb. . . and neither part of our justification , in freedom from condemnation , and right unto life eternal , can be supposed to be or exist without the other according unto the ordinance and constitution of god , the whole effect is jointly to be ascribed unto the whole mediation of christ , so far as he acted towards god in our behalf , wherein he fulfilled the whole law both as to the penalty exacted of sinners , and the righteousness it requires unto life as an eternl reward . and there are many reasons why our justification is in the scripture by the way of eminency ascribed unto the death and blood-shedding of christ. for , ( . ) the grace and love of god , the principal efficient cause of our justification , are therein made most eminent and conspicuous . for this is most frequently in the scripture proposed unto us as the highest instance , and undeniable demonstration of divine love and grace . and this is that which principally we are to consider in our justification , the glory of them being the end of god therein . he made us accepted in the beloved to the praise of the glory of his grace , ephes. . . wherefore this being the fountain , spring and sole cause , both of the obedience of christ , and of the imputation thereof unto us , with the pardon of sin and righteousness thereby , it is every where in the scripture proposed as the prime object of our faith in our justification , and opposed directly unto all our own works whatever . the whole of gods design herein , is , that grace may reign through righteousness unto eternal life . whereas therefore this is made most evident and conspicuous in the death of christ , our justification is in a peculiar manner assigned thereunto . . the love of christ himself and his grace are peculiarly exalted in our justification ; that all men may honour the son , even as they honour the father . frequently are they expressed unto this purpose , cor. . . gal. . . phil. . , . rev. . , . and those also are most eminently exalted in his death , so as that all the effects and fruits of them are ascribed thereunto in a peculiar manner . as nothing is more ordinary than , among many things that concur to the same effect , to ascribe it unto that which is most eminent among them , especially if it cannot be conceived as separated from the rest . . this is the clearest testimony , that what the lord christ did and suffered was for us , and not for himself . for without the consideration hereof , all the obedience which he yielded unto the law , might be looked on as due only on his own account , and himself to have been such a saviour as the socinians imagine , who should do all with us from god , and nothing with god for us . but the suffering of the curse of the law by him who was not only an innocent man , but also the son of god , openly testifies that what he did and suffered was for us , and not for himself . it is no wonder therefore if our faith as unto justification be in the first place , and principally directed unto his death and blood-shedding . . all the obedience of christ had still respect unto the sacrifice of himself , which was to ensue , wherein it received its accomplishment , and whereon its efficacy unto our justification did depend . for as no imputation of actual obedience would justifie sinners from the condemnation that was passed on them for the sin of adam ; so although the obedience of christ was not a meer preparation or qualification of his person for his suffering ; yet its efficacy unto our justification did depend on his suffering that was to ensue , when his soul was made an offering for sin. . as was before observed , reconciliation and the pardon of sin through the blood of christ , do directly in the first place respect our relief from the state and condition whereinto we were cast by the sin of adam , in the loss of the favour of god , and liableness unto death ; this therefore is that which principally and in the first place a lost convinced sinner , such as christ calls unto himself , doth look after . and therefore justification is eminently and frequently proposed as the effect of the bloodshedding and death of christ , which are the direct cause of our reconciliation and pardon of sin. but yet from none of these considerations , doth it follow that the obedience of the one man christ jesus is not imputed unto us , whereby grace might reign through righteousness unto eternal life . the same truth is fully asserted and confirmed chap. . v. , , , . but this place hath been of late so explained and so vindicated by another in his learned and judicious exposition of it , ( namely dr. jacombe ) as that nothing remains of weight to be added unto what hath been pleaded and argued by him , part. . vers . . pag. . and onwards . and indeed the answers which he subjoyns ( to the arguments whereby he confirms the truth ) to the most usual and important objections against the imputation of the righteousness of christ , are sufficient to give just satisfaction unto the minds of unprejudiced , unengaged persons . i shall therefore pass over this testimony , as that which hath been so lately pleaded and vindicated ; and not press the same things , it may be ( as is not unusual ) unto their disadvantage . chap. . vers. , . for they ( the jews who had a zeal for god , but not according to knowledg ) being ignorant of gods righteousness , and going about to establish their own righteousness , have not submitted themselves unto the righteousness of god. for christ is the end of the law for righteousness unto every one that believeth . what is here determined , the apostle enters upon the proposition and declaration of , chap. . vers . . and because what he had to propose was somewhat strange , and unsuited unto the common apprehensions of men , he introduceth it with that prefatory interrogation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which he useth on the like occasions , chap. . . chap. . . chap. . . chap. . . what shall we then say ? that is , is there in this matter unrighteousness with god ? as vers . . or what shall we say unto these things , or this is that which is to be said herein ? that which hereon he asserts is , that the gentiles which followed not after righteousness have attained unto righteousness , even the righteousness which is of faith ; but israel which followed after the law of righteousness hath not attained unto the law of righteousness , that is , unto righteousness it self before god. nothing seems to be more contrary unto reason , than what is here made manifest by the event . the gentiles who lived in sin and pleasures , not once endeavouring to attain unto any righteousness before god , yet attained unto it upon the preaching of the gospel . israel on the other hand , which followed after righteousness , diligently in all the works of the law and duties of obedience unto god thereby , came short of it , attained not unto it . all preparations , all dispositions , all merit as unto righteousness and justification are excluded from the gentiles . for in all of them there is more or less a following after righteousness which is denied of them all . only by faith in him who justifieth the ungodly , they attain righteousness , or they attained the righteousness of faith. for to attain righteousness by faith , and to attain the righteousness which is of faith , are the same . wherefore all things that are comprized any way in following after righteousness , such as are all our duties and works , are excluded from any influence into our justification . and this is expressed to declare the sovereignty and freedom of the grace of god herein ; namely that we are justified freely by his grace , and that on our part all boasting is excluded . let men pretend what they will , and dispute what they please , those who attain unto righteousness and justification before god , when they follow not after righteousness , they do it by the gratuitous imputation of the righteousness of another unto them . it may be it will be said ; it is true in the time of their heathenism they did not at all follow after righteousness , but when the truth of the gospel was revealed unto them , then they followed after righteousness and did attain it . but ( . ) this is directly to contradict the apostle in that it says , that they attain'd not righteousness , but only as they followed after righteousness , whereas he affirms the direct contrary . ( . ) it takes away the distinction which he puts between them and israel ; namely , that the one followed after righteousness , and the other did not . ( . ) to follow after righteousness in this place , is to follow after a righteousness of our own ; to establish their own righteousness , chap. . . but this is so far from being a means of attaining righteousness , as that it is the most effectual obstruction thereof . if therefore those who have no righteousness of their own , who are so far from it , that they never endeavoured to attain it , do yet by faith receive that righteousness wherewith they justified before god , they do so by the imputation of the righteousness of christ unto them , or let some other way be assigned . in the other side of the instance concerning israel some must hear whether they will or not , that wherewith they are not pleased . three things are expressed of them ; . their attempt . . their success . . the reason of it . their attempt or endeavour was in this , that they followed after the law of righteousness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word whereby their endeavour is expressed , signifies that which is earnest , diligent and sincere . by it doth the apostle declare what his was , and what ours ought to be in the duties and exercise of gospel obedience , phil. . . they were not indiligent in this matter , but instantly served god day and night . nor were they hypocritical ; for the apostle bears them record in this matter , that they had a zeal of god , chap. . . and that which they thus endeavoured after was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of righteousness . that law which prescribed a perfect personal righteousness before god ; the things which if a man do them , he shall live in them , chap. . . wherefore the apostle hath no other respect unto the ceremonial law in this place , but only as it was branched out from the moral law by the will of god , and as the obedience unto it belonged thereunto . when he speaks of it separately he calls it the law of commandments contained in ordinances , but it is no where called the law of righteousness , the law whose righteousness is fulfilled in us , chap. . . wherefore their following after this law of righteousness , was their diligence in the performance of all duties of obedience , according unto the directions and precepts of the moral law. . the issue of this attempt is , that they attained not unto the law of righteousness ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , they attained not unto a righteousness before god hereby . though this was the end of the law namely a righteousness before god , wherein a man might live , yet could they never attain it . . an account is given of the reason of their failing , in attaining that which they so earnestly endeavoured after . and this was in a double mistake that they were under ; first , in the means of attaining it ; secondly , in the righteousness it self , that was to be sought after . the first is declared ver. . because not by faith , but as it were by the works of the law. faith and works are the two only ways whereby righteousness may be attained , and they are opposite and inconsistent ; so that none doth or can seek after righteousness by them both . they will not be mixed and made one intire means of attaining righteousness . they are opposed as grace and works ; what is of the one , is not of the other , rom. . . every composition of them in this matter , is , male sartae gratia ▪ nequicquam coit & rescinditur . and the reason is , because the righteousness which faith seeks after , or which is attainable by faith , is that which is given to us , imputed unto us , which faith doth only receive . it receives the abundance of grace , and the gift of righteousness . but that which is attainable by works , is our own , inherent in us , wrought out by us , and not imputed unto us : for it is nothing but those works themselves , with respect unto the law of god. and if righteousness before god , be to be obtained alone by faith , and that in contradistinction unto all works , which if a man do them according unto the law , he shall even live in them , then is it by faith alone that we are justified before god , or nothing else , on our part , is required thereunto . and of what nature this righteousness must be , is evident . again , if faith and works are opposed as contrary and inconsistent , when considered as the means of attaining righteousness or justification before god , as plainly they are , then is it impossible we should be justified before god by them in the same sense way and manner . wherefore when the apostle james affirms , that a man is justified by works , and not by faith only , he cannot intend our justification before god , where it is impossible they should both concur . for not only are they declared inconsistent by the apostle in this place , but it would introduce several sorts of righteousness unto justification , that are inconsistent and destructive of each other . this was the first mistake of the jews , whence this miscarriage insued ; they sought not after righteousness by faith , but as it were by the works of the law. their second mistake was as unto the righteousness it self , whereon a man might be justified before god. for this they judged was to be their own righteousness . chap. . . their own personal righteousness consisting in their own duties of obedience , they looked on as the only righteousness , whereon they might be justified before god. this therefore they went about to establish as the pharisees did . luke . , . and this mistake , with their design thereon , to establish their own righteousness , was the principal cause that made them reject the righteousness of god , as it is with many at this day . what ever is done in us , or performed by us , as obedience unto god , is our own righteousness . though it be done in faith , and by the aids of gods grace ; yet is it subjectively ours , and so far as it is a righteousness , it is our own . but all righteousness which is our own whatever , is so far divers from the righteousness , by which we are to be justified before god , as that the most earnest endeavor to establish it , that is , to render it such , as by which we may be justified , is an effectual means to cause us to refuse a submission unto , and an acceptance of that , whereby alone we may be so . this ruined the jews , and will be the ruine of all that shall follow their example in seeking after justification ; yet is it not easie for men to take any other way , or to be taken off from this . so the apostle intimates in that expression , they submitted not themselves unto the righteousness of god. this righteousness of god is of that nature , that the proud mind of man is altogether unwilling to bow and submit it self unto ; yet can it no otherwise be attained , but by such a submission or subjection of mind , as contains in it a total renuntiation of any righteousness of our men. and those who reproach others for affirming , that men indeavoring after morality or moral righteousness , and resting therein , are in no good way for the participation of the grace of god by jesus christ , do expresly deride the doctrine of the apostle , that is , of the holy ghost himself . wherefore , the plain design of the apostle is to declare , that not only faith , and the righteousness of it , and a righteousness of our own by works are inconsistent , that is , as unto our justification before god ; but also that the intermixture of our own works , in seeking after righteousness , as the means thereof doth wholly divert us from the acceptance of , or submission unto the righteousness of god. for the righteousness which is of faith , is not our own , it is the righteousness of god , that which he imputes unto us . but the righteousness of works is our own , that which is wrought in us , and by us . and as works have no aptitude nor meetness in themselves to attain or receive a righteousness , which because it is not our own is imputed unto us , but are repugnant unto it , as that which will cast them down from their legal dignity of being our righteousness : so faith hath no aptitude nor meetness in it self , to be an inherent righteousness , or so to be esteemed , or as such to be imputed unto us , seeing its principal faculty and efficacy consists in fixing all the trust , confidence , and expectation of the soul , for righteousness and acceptation with god , upon another . here was the ruine of those jews ; they judged it a better , a more probable , yea , a more righteous and holy way for them , constantly to indeavor after a righteousness of their own by duties of obedience unto the law of god , then to imagine that they could come to acceptance with god by faith in another . for tell them , and such as they , what you please , if they have not a righteousness of their own , that they can set upon its legs , and make to stand before god , the law will not have its accomplishment , and so will condemn them . to demolish this last fort of unbelief , the apostle grants that the law must have its end , and be compleatly fulfilled , or there is no appearing for us as righteous before god ; and withal shews them how this is done , and where alone it is to be sought after . for christ ( saith he ) is the end of the law for righteousness to every one that believeth , ver. . we need not trouble our selves to inquire in what various sense christ may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the end , the complement , the perfection of the law. the apostle sufficiently determineth his intention , in affirming not absolutely that he is the end of the law , but he is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for righteousness unto every one that believeth . the matter in question , is a righteousness unto justification before god. and this is acknowledged to be the righteousness which the law requires . god looks for no righteousness from us , but what is prescribed in the law. the law is nothing but the rule of righteousness ; gods prescription of a righteousness , and all the duties of it unto us . that we should be righteous herewith before god , was the first original end of the law. it s other ends at present of the conviction of sin , and judging or condemning for it , were accidental unto its primitive constitution . this righteousness , which the law requires , which is all and only that righteousness which god requires of us , the accomplishment of this end of the law , the jews sought after by their own personal performance of the works and duties of it . but hereby in the utmost of their endeavors they could never fulfil this righteousness , nor attain this end of the law , which yet if men do not , they must perish for ever . wherefore the apostle declares , that all this is done another way ; that the righteousness of the law is fulfilled , and its end , as unto a righteousness before god , attained , and that is in and by christ. for what the law required , that he accomplished which is accounted unto every one that believes . herein the apostle issueth the whole disquisition about a righteousness wherewith we may be justified before god , and in particular , how satisfaction is given unto the demands of the law. that which we could not do , that which the law could not effect in us , in that it was weak through the flesh , that which we could not attain by the works and duties of it , that christ hath done for us , and so is the end of the law , for righteousness unto every one that believeth . the law demandeth a righteousness of us ; the accomplishment of this righteousness is the end which it aims at , and which is necessary unto our justification before god. this is not to be attained by any works of our own , by any righteousness of our own . but the lord christ is this for us , and unto us ; which , how he is or can be but by the imputation of his obedience and righteousness in the accomplishment of the law , i cannot understand ; i am sure the apostle doth not declare . the way whereby we attain unto this end of the law , which we cannot do by our utmost endeavors to establish our own righteousness , is by faith alone , for christ is the end of the law for righteousness unto every one that believeth . to mix any thing with faith herein , as it is repugnant unto the nature of faith and works , with respect unto their aptitude and meetness , for the attaining of a righteousness , so it is as directly contradictory unto the express design and words of the apostle , as any thing that can be invented . let men please themselves with their distinctions which i understand not ( and yet perhaps should be ashamed to say so , but that i am perswaded they understand them not themselves , by whom they are used ) or with cavils , objections , feigned consequences , which i value not : here i shall for ever desire to fix my soul , and herein to acquiesce ; namely , that christ is the end of the law for righteousness , to every one that doth believe . and i do suppose , that all they who understand aright what it is that the law of god doth require of them , how needful it is that it be complied withal , and that the end of it be accomplished , with the utter insufficiency of their own endeavors unto those ends , will , at least , when the time of disputing is over , betake themselves unto the same refuge and rest . the next place i shall consider in the epistle of this apostle is cor. . . but of him are ye in christ jesus , who of god is made unto us wisdom , and righteousness , and sanctification , and redemption . the design of the apostle in these words is to manifest , that whatever is wanting unto us on any account that we may please god , live unto him , and come to the injoyment of him , that we have in and by jesus christ : and this on the part of god from meer , free , and sovereign grace , as ver. , , , . do declare . and we have all these things by vertue of our insition or implantation in him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from of , or by him . he by his grace is the principal efficient cause hereof . and the effect is , that we in christ jesus ; that is ingrafted in him , or united unto him , as members of his mystical body , which is the constant sense of that expression in the scripture . and the benefits which we receive hereby are enumerated in the following words . but first the way whereby we are made partakers of them , or they are communicated unto us , is declared ; who of god is made unto us . it is so ordained of god , that he himself shall be made or become all this unto us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denotes the efficient cause , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did before . but how is christ thus made unto us of god , or what act of god is it that is intended thereby . socinus says it is a general act of the providence of god , whence it is come to pass , or is so faln out , that one way or other the lord christ should be said to be all this unto us . but it is an especial ordinance and institution of gods sovereign grace and wisdom , designing christ to be all this unto us , and for us , with actual imputation thereon , and nothing else , that is intended . whatever interest therefore we have in christ , and what ever benefit we have by him , it all depends on the sovereign grace and constitution of god , and not on any thing in our selves . whereas then we have no righteousness of our own , he is appointed of god to be our righteousness , and is made so unto us ; which can be no otherwise , but that his righteousness is made ours . for he is made it unto us ( as he is likewise the other things mentioned ) so as that all boasting , that is in our selves , should be utterly excluded , and that he that glorieth , should glory in the lord , ver. , . now there is such a righteousness , or such a way of being righteous whereon we may have somewhat to glory , rom ▪ . . and which doth not exclude boasting , chap. . . and this cannot possibly be but when our righteousness is inherent in us . for that however it may be procured , or purchased , or wrought in us , is yet our own , so far as any thing can be our own , whilest we are creatures . this kind of righteousness therefore is here excluded . and the lord christ being so made righteousness unto us of god , as that all boasting and glorying on our part , or in our selves , may be excluded , yea , being made so , for this very end , that so it should be , it can be no otherwise , but by the imputation of his righteousness unto us . for thereby is the grace of god , the honor of his person and mediation exalted , and all occasion of glorying in our selves utterly prescinded . we desire no more from this testimony , but that whereas we are in our selves destitute of all righteousness in the sight of god , christ is by a gracious act of divine imputation made of god righteousness unto us , in such a way , as that all our glorying ought to be in the grace of god , and the righteousness of christ himself . bellarmine attempts three answers unto this testimony , the two first whereof are coincident ; and in the third , being on the rack of light and truth , he confesseth and grants all that we plead for . ( . ) he says , that christ is said to be our righteousness , because he is the efficient cause of it , as god is said to be our strength ; and so there is in the words a metonymy of the effect for the cause . and i say it is true , that the lord christ , by his spirit , is the efficient cause of our personal , inherent righteousness . by his grace it is effected and wrought in us ; he renews our natures into the image of god , and without him we can do nothing : so that our habitual and actual rightousness is from him . but this personal righteousness is our sanctification and nothing else . and although the same internal habit of inherent grace , with operations suitable thereunto , be sometimes called our sanctification , and sometimes our righteousness , with respect unto those operations ; yet is it never distinguished into our sanctification , and our righteousness . but his being made righteousness unto us in this place , is absolutely distinct from his being made sanctification unto us , which is that inherent righteousness which is wrought in us by the spirit and grace of christ. and his working personal righteousness in us , which is our sanctification , and the imputation of his righteousness unto us , whereby we are made righteous before god , are not only consistent , but the one of them cannot be without the other . . he pleads , that christ is said to be made righteousness unto us , as he is made redemption . now he is our redemption , because he hath redeemed us . so is he said to be made righteousness unto us , because by him we become righteous ; or as another speaks , because by him alone we are justified . this is the same plea with the former , namely , that there is a metonymy of the effect for the cause in all these expressions ; yet what cause they intend it to be , who expound the words by him alone we are justified , i do not understand . but bellarmine is approaching yet nearer the truth , for as christ is said to be made of god , redemption unto us , because by his blood we are redeemed , or freed from sin , death , and hell , by the ransome he paid for us , or have redemption through his blood , even the forgiveness of sins : so he is said to be made righteousness unto us , because through his righteousness granted unto us of god ( as gods making him to be righteousness unto us , and our becoming the righteousness of god in him ; and the imputation of his righteousness unto us , that we may be righteous before god , are the same ) we are justified . his third answer , as was before observed , grants the whole of what we plead . for it is the same which he gives unto jere. . . which place he conjoyns with this , as of the same sense and importance , giving up his whole cause in satisfaction unto them , in the words before transcribed . lib. . cap. . socinus prefaceth his answer unto this testimony with an admiration , that any should make use of it , or plead it in this cause , it is so impertinent unto the purpose . and indeed , a pretended contempt of the arguments of his adversaries is , the principle artifice he makes use of in all his replies and evasions ; wherein i am sorry to see that he is followed by most of them , who together with him , do oppose the imputation of the righteousness of christ. and so of late the use of this testimony which reduced bellarmine to so great a strait , is admired at , on the only ground and reason wherewith it is opposed by socinus . yet are his exceptions unto it such , as that i cannot also but a little on the other hand wonder , that any learned man should be troubled with them , or seduced by them . for he only pleads , that if christ be said to be made righteousness unto us , because his righteousness is imputed unto us ; then is he said to be made wisdom unto us , because his wisdom is so imputed , and so of his sanctification which none will allow ; yea , he must be redeemed for us , and his redemption be imputed unto us . but there is nothing of force , nor truth in this pretence . for it is built only on this supposition , that christ must be made unto us of god , all these things , in the same way and manner ; whereas they are of such different natures , that it is utterly impossible he should so be . for instance , he is made sanctification unto us , in that by his spirit and grace we are freely sanctified . but he cannot be said to be made redemption unto us , in that by his spirit and grace we are freely redeemed . and , if he is said to be made righteousness unto us , because by his spirit and grace he works inherent righteousness in us , then is it plainly the same with his being made sanctification unto us . neither doth he himself believe that christ is made all these things unto us in the same way and manner . and therefore doth he not assign any special way whereby he is so made them all ; but clouds it in an ambiguous expression , that he becomes all these things unto us in the providence of god. but ask him in particular , how christ is made sanctification unto us , and he will tell you that it was by his doctrine and example alone , with some such general assistance of the spirit of god as he will allow . but now , this is no way at all whereby christ was made redemption unto us ; which being a thing external , and not wrought in us , christ can be no otherwise made redemption unto us , then by the imputation unto us of what he did , that we might be redeemed , or reckoning it on our account . not that he was redeemed for us , as he childishly cavils , but that he did that whereby we are redeemed . wherefore christ is made of god righteousness unto us in such a way and manner , as the nature of the thing doth require . say some , it is because by him we are justified . howbeit the text says not , that by him we are justified , but he is of god made righteousness unto us , which is not our justification , but the ground cause and reason whereon we are justified . righteousness is one thing , and justification is another . wherefore we must inquire how we come to have that righteousness whereby we are justified . and this the same apostle tells us plainly is by imputation . blessed is the man unto whom the lord imputeth righteousness , rom. . . it follows then , that christ being made unto us of god righteousness , can have no other sense , but that his righteousness is imputed unto us , which is what this text doth undeniably confirm . cor. . . the truth pleaded for , is yet more emphatically expressed . for he hath made him to be sin for us , who knew no sin , that we might be made the righteousness of god in him . the paraphrase of austine on these words gives the sense of them . ipse peccatum ut nos justitia , non nostra sed dei , non in nobis sed in ipso ; sicut ipse peccatum non suum sed nostrum , non in se , sed in nobis constitutum . enchirid. ad laurent . cap. . and the words of chrysostome upon this place , unto the same purpose , have been cited before at large . to set out the greatness of the grace of god in our reconciliation by christ , he describes him by that paraphrasis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who knew no sin , or who knew not sin . he knew sin in the notion or understanding of its nature ; and he knew it experimentally in the effects which he underwent and suffered ; but he knew it not , that is , was most remote from it , as to its commission or guilt . so that he knew no sin , is absolutely no more ; but he did no sin , neither was guile found in his mouth , as it is expressed pet. . . or , that he was holy harmless undefiled separate from sinners . heb. . . howbeit , there is an emphasis in the expression which is not to be neglected . for as it is observed by chrysostome , as containing an auxesis ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) and by sundry learned persons after him . so those who desire to learn the excellency of the grace of god herein , will have an impression of a sense of it on their minds , from this emphatical expression , which the holy ghost chose to make use of unto that end , and the observation of it is not to be despised . he hath made him to be sin ; that is , say many expositors , a sacrifice for sin . quemadmodum oblatus est pro peccatis , non immerito peccatum factus dicitur , quia & bestia in lege quae pro peccatis offerebatur , peccatum nuncupatur . ambros. in locum . so the sin and trespass offering are often expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sin and trespass or guilt . and i shall not contend about this exposition , because that signified in it , is according unto the truth . but there is another more proper signification of the word ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sin for a sinner ; that is , passively not actively , not by inhesion but imputation . for this this the phrase of speech , and force of the antithesis seem to require . speaking of another sense , estius himself on the place adds , as that which he approves . hic intellectus explicandus est per commentarium graecorum chrysostomi & caeterorum ; quia peccatum emphaticῶs interpretantur magnum peccatorem ; ac si dicat apostolus , nostri causa tractavit eum tanquam ipsum peccatum , ipsum scelus , id est , tanquam hominem insigniter sceleratum , ut in quo posuerit iniquitates omnium nostrum . and if this be the interpretation of the greek scholiasts , as indeed it is , luther was not the first , who affirmed , that christ was made the greatest sinner , namely , by imputation . but we shall allow the former exposition , provided , that the true notion of a sin offering , or expiatory sacrifice be admitted . for although this neither was , nor could consist in the transfusion of the inherent sin of the person unto the sacrifice ; yet did it so in the translation of the guilt of the sinner unto it , as is fully declared levit. . , . only i must say , that i grant this signification of the word to avoid contention . for whereas some say , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sin , and a sacrifice for sin , it cannot be allowed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in kal , signifies to err , to sin , to transgress the law of god : in piel it hath a contrary signification , namely , to cleanse from sin , or to make expiation of sin . hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most frequently used with respect unto its derivation from the first conjugation , and signifies sin , transgression , and guilt . but sometimes with respect unto the second , and then it signifies a sacrifice for sin , to make expiation of it . and so it is rendered by the lxx , sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ezek. . . sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exod. . . ezek. . . a propitiation , a propitiatory sacrifice . sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , num. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , purification or cleasing . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely doth no where in any good author , nor in the scripture signifie a sacrifice for sin ▪ unless it may be allowed to do so in this one place alone . for whereas the lxx do render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constantly by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it signifies sin ; where it denotes an offering for sin , and they retain that word , they do it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an elliptical expression which they invented for that which they knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of its self neither did , nor could signifie , lev. . , , , . chap. . , , , , , . chap. . . chap. . . and they never omit the preposition , unless they name the sacrifice , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is observed also by the apostle the new testament . for twice expressing the sin-offering by this word , he useth that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. . . heb. . . but no where useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that purpose . if it be therefore of that signification in this place , it is so here alone . and whereas some think , that it answers piaculum in the latine , it is also a mistake , for the first signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is confessed to be sin , and they would have it supposed that thence it is abused to signifie a sacrifice for sin . but piaculum is properly a sacrifice , or any thing whereby sin is expiated or satisfaction is made for it . and very rarely it is abused to denote such a sin or crime as deserves publick expiation , and is not otherwise to be pardoned , so virgil distulit in seram commissa piacula mortem . but we shall not contend about words , whilest we can agree about what is intended . the only enquiry is , how god did make him to be sin . he hath made him to be sin ; so that an act of god is intended . and this is elsewhere expressed , by his laying all our iniquities upon him , or causing them to meet on him , isa. . . and this was by the imputation of our sins unto him , as the sins of the people were put on the head of the goat that they should be no more theirs but his , so as that he was to carry them away from them . take sin in either sense before mentioned , either of a sacrifice for sin , or a sinner , and the imputation of the guilt of sin , antecedently unto the punishment of it , and in order thereunto , must be understood . for in every sacrifice for sin there was an imposition of sin on the beast to be offered antecedent unto the sacrificing of it , and therein its suffering by death . therefore in every offering for sin , he that brought it was to put his hand on the head of it , lev. . . and that the transferring of the guilt of sin unto the offering , was thereby signified , is expresly declared , lev. . . wherefore if god made the lord christ a sin offering for us , it was by the imputation of the guilt of sin unto him antecedently unto his suffering . nor could any offering be made for sin , without a typical translation of the guilt of sin unto it . and therefore when an offering was made for the expiation of the guilt of an uncertain murther , those who were to make it by the law , namely , the elders of the city that were next unto the place where the man was slain , were not to offer a sacrifice , because there was none to confess guilt over it , or to lay guilt upon it ; but whereas the neck of an heifer was to be stricken off , to declare the punishment due unto blood , they were to wash their hands over it to testifie their own innocency , deut. . , , , , , , , . but a sacrifice for sin without the imputation of guilt there could not be . and if the word be taken in the second sense , namely , for a sinner , that is , by imputation , and in gods esteem , it must be by the imputation of guilt . for none can in any sense be denominated a sinner from mere suffering . none indeed do say , that christ was made sin , by the imputation of punishment unto him , which hath no proper sense ; but they say , sin was imputed unto him as unto punishment , which is indeed to say , that the guilt of sin was imputed unto him . for the guilt of sin , is its respect unto punishment , or the obligation unto punishment which attends it . and that any one should be punished for sin without the imputation of the guilt of it unto him , is impossible ; and were it possible would be unjust . for it is not possible that any one should be punished for sin properly , and yet that sin be none of his . and if it be not his by inhaesion , it can be his no other way but by imputation . one may suffer on the occasion of the sin of another , that is no way made his , but he cannot be punished for it ; for punishment is the recompence of sin on the account of its guilt . and were it possible , where is the righteousness of punishing any one for that which no way belongs unto him ? besides , imputation of sin and punishing are distinct acts , the one preceding the other , and therefore the former is only of the guilt of sin ; wherefore the lord christ was made sin for us by the imputation of the guilt of our sins unto him . but it is said , that if the guilt of sin were imputed unto christ , he is excluded from all possibility of merit , for he suffered but what was his due ; and so the whole work of christs satisfaction is subverted . this must be so , if god in judgment did reckon him guilty and a sinner . but there is an ambiguity in these expressions . if it be meant that god in judgment did reckon him guilty and a sinner inherently in his own person , no such thing is intended . but god laid all our sins on him , and in judgment spared him not , as unto what was due unto them . and so he suffered not what was his due upon his own account , but what was due unto our sin , which is impiety to deny ; for if it were not so , he dyed in vain , and we are still in our sins . and as his satisfaction consists herein , nor could be without it , so doth it not in the least derogate from his merit . for supposing the infinite dignity of his person , and his voluntary susception of our sin to answer for it , which altered not his state and condition , his obedience therein was highly meritorious . in answer hereunto , and by vertue hereof , we are made the righteousness of god in him . this was the end of his being made sin for us . and by whom are we so made : it is by god himself , for it is god that justifieth , rom. . . it is god who imputeth righteousness ; chap. . . wherefore it is the act of god in our justification that is intended . and to be made the righteousness of god , is to be made righteous before god , though emphatically expressed by the abstract for the concrete , to answer what was said before of christ being made sin for us . to be made the righteousness of god , is to be justified ; and to be made it so in him , as he was made sin for us , is to be justified by the imputation of his righteousness unto us , as our sin was imputed unto him . no man can assign any other way whereby he was made sin , especially his being made so by god , but by gods laying all our iniquities upon him , that is , imputing our sin unto him . how then are we made the righteousness of god in him ? by the infusion of an habit of grace say the papists generally ; then by the rule of the antithesis , he must be made sin for us , by the infusion of an habit of sin , which would be a blasphemous imagination . by his meriting , procuring , and purchasing righteousness for us say others : so possibly we might be made righteous by him ; but so we cannot be made righteous in him . this can only be by his righteousness , as we are in him , or united unto him . to be righteous in him is to be righteous with his righteousness , as we are one mystical person with him . wherefore to be made the righteousness of god in christ as he was made sin for us , and because he was so , can be no other but to be made righteous by the imputation of his righteousness unto us , as we are in him or united unto him . all other expositions of these words are both jejune and forced , leading the mind from the first , plain , obvious sense of them . bellarmine excepts unto this interpretation , and it is his first argument against the imputation of the righteousness of christ. lib. . cap. . de justificatione . quinto refellitur , quoniam si vere nobis imputetur justitia christi ut per eam justi habeamur ac censeremur , ac si proprie nostra esset intrinseca formalisque justitia , profecto non minus justi haberi & censeri deberemus quam ipse christus : proinde deberemus dici atque haberi redemptores , & salvatores mundi quod est absurdissimum . so full an answer hath been returned hereunto , and that so frequently , by protestant divines , as that i would not have mentioned it , but that diverse among our selves are pleased to borrow it from him , and make use of it . for , say they , if the righteousness of christ be imputed unto us so as thereby to be made ours , then are we as righteous as christ himself , because we are righteous with his righteousness . answ. . these things are plainly affirmed in the scripture , that as unto our selves , and in our selves , we are all as an unclean thing , and all our righteousness is as filthy rags , isa. . . on the one hand ; and that in the lord we have righteousness and strength , in the lord we are justified and do glory , isa. . , . on the other : that if we say we have no sin , we deceive our selves ; and yet that we are the righteousness of god in christ. wherefore these things are consistent what ever cavils the wit of men can raise against them ; and so they must be esteemed , unless we will comply with socinus his rule of interpretation ; namely , that where any thing seems repugnant unto our reason , though it be never so expresly affirmed in the scripture , we are not to admit of it , but find out some interpretation though never so forced , to bring the sense of the words unto our reason . wherefore ( ) notwithstanding the imputation of the righteousness of christ unto us , and our being made righteous therewith , we are sinners in our selves , ( the lord knows greatly so , the best of us ) and so cannot be said to be as righteous as christ , but only to be made righteous in him who are sinners in our selves . ( ) to say , that we are as righteous as christ , is to make a comparison between the personal righteousness of christ , and our personal righteousness , if the comparison be of things of the same kind . but this is foolish and impious ; for notwithstanding all our personal righteousness , we are sinful , he knew no sin . and if the comparison be between christs personal inherent righteousness , and righteousness imputed unto us , inhaesion and imputation being things of diverse kinds , it is fond and of no consequence . christ was actively righteous , we are passively so . when our sin was imputed unto him , he did not thereby become a sinner as we are , actively and inherently a sinner , but passively only , and in gods estimation . as he was made sin , yet knew no sin , so we are made righteous , yet are sinful in our selves . ( ) the righteousness of christ as it was his personally was the righteousness of the son of god ; in which respect it had in itself an infinite perfection and value ; but it is imputed unto us only with respect unto our personal want , not as it was satisfactory for all ; but as our souls stand in need of it , and are made partakers of it . there is therefore no ground for any such comparison . ( ) as unto what is added by bellarmine that we may hereon be said to be redeemers and saviours of the world , the absurdity of the assertion falls upon himself , we are not concerned in it . for he affirms directly , lib. . de purgator . cap. . that a man may be rightly called his own redeemer and saviour , which he endeavours to prove from dan. . and some of his church affirms that the saints may be called the redeemers of others , though improperly . but we are not concerned in these things ; seeing from the imputation of the righteousness of christ , it follows only that those unto whom it is imputed are redeemed and saved , not at all that they are redeemers and saviours . it belongs also unto the vindication of this testimony to shew the vanity of his seventh argument in the same case , because that also is made use of by some among our selves , and it is this . if by the righteousness of christ imputed unto us , we may be truly said to be righteous and the sons of god , then may christ by the imputation of our unrighteousness be said to be a sinner and a child of the devil . ans. ( ) that which the scripture affirms concerning the imputation of our sins unto christ is , that he was made sin for us . this the greek expositors , chrysostome , theophylact and oecumenius with many others take for a sinner . but all affirm , that denomination to be taken from imputation only ; he had sin imputed unto him , and underwent the punishment due unto it , as we have righteousness imputed unto us , and enjoy the benefit of it . ( ) the imputation of sin unto christ , did not carry along with it any thing of the pollution or filth of sin to be communicated unto him by transfusion , a thing impossible ; so that no denomination can thence arise which should include in it , any respect unto them ; a thought hereof is impious and dishonourable unto the son of god. but his being made sin through the imputation of the guilt of sin , is his honour and glory . ( ) the imputation of the sin of fornicators , idolaters , adulterers , &c. such as the corinthians were before their conversion unto christ , doth not on any ground bring him under a denomination from those sins . for they were so in themselves actively , inherently . subjectively , and thence were so called . but that he who knew no sin , voluntarily taking on him to answer for the guilt of those sins , which in him was an act of righteousness and the highest obedience unto god , should be said to be an idolater , &c. is a fond imagination . the denomination of a sinner from sin inherent , actually committed , defiling the soul , is a reproach , and significative of the utmost unworthiness ; but even the denomination of a sinner , by the imputation of sin , without the least personal guilt or defilement , being undergone by him unto whom it is imputed , in an act of the highest obedience , and tending unto the greatest glory of god , is highly honourable and glorious . but ( ) the imputation of sin unto christ , was antecedent unto any real union between him and sinners , whereon he took their sin on him , as he would , and for what ends he would . but the imputation of his righteousness unto believers , is consequential in order of nature unto their union with him , whereby it becomes theirs in a peculiar manner ; so as that there is not a parity of reason that he should be esteemed a sinner , as that they should be accounted righteous . and ( ) we acquiesce in this , that on the imputation of sin unto christ , it is said that god made him to be sin for us , which he could not be , but thereby ; and he was so by an act transient in its effects for a time only , that time wherein he underwent the punishment due unto it . but on the imputation of his righteousness unto us , we are made the righteousness of god with an everlasting righteousness that abides ours always . ( ) to be a child of the devil by sin , is to do the works of the devil , joh. . . but the lord christ in taking our sins upon him , when imputed unto him , did the work of god in the highest act of holy obedience , evidencing himself to be the son of god thereby , and destroying the work of the devil . so foolish and impious is it , to conceive that any absolute change of state or relation in him did ensue thereon . that by the righteousness of god in this place , our own faith and obedience according to the gospel , as some would have it , are intended , is so alien from the scope of the place , and sense of the words , as that i shall not particularly examine it . the righteousness of god is revealed to faith , and received by faith , and is not therefore faith it self . and the force of the antithesis is quite perverted by this conceit . for where is it in this , that he was made sin by the imputation of our sin unto him , and we are made righteousness , by the imputation of our own faith and obedience unto our selves . but as christ had no concern in sin , but as god made him sin , it was never in him inherently ; so have we no interest in this righteousness , it is not in us inherently , but only is imputed unto us . besides the act of god , in making us righteous , is his justifying of us . but this is not by the infusion of the habit of faith and obedience , as we have proved . and what act of god is intended by them , who affirm , that the righteousness of god which we are made , is our own righteousness , i know not . the constitution of the gospel law it cannot be ; for that makes no man righteous . and the persons of believers are the object of this act of god , and that as they are considered in christ. gal. . . the epistle of the same apostle unto the galatians , is wholly designed unto the vindication of the doctrine of justification by christ , without the works of the law , with the use and means of its improvement . the sum of his whole design is laid down in the repetition of his words unto the apostle peter , on the occasion of his failure , there related chap. . . knowing that a man is not justified by the works of the law , but by the faith of jesus christ , even we have believed on jesus christ , that we might be justified by the faith of christ , and not by the works of the law ; for by the works of the law , shall no flesh be justified . that which he doth here assert , was such a known , such a fundamental principle of truth among all believers , that their conviction and knowledge of it , was the ground and occasion of their transition , and passing over from judaism unto the gospel and faith in jesus christ thereby . and in the words the apostle determines that great inquiry , how , or by what means a man is , or may be justified before god. the subject spoken of is expressed indefinitely ; a man , that is , any man , a jew , or a gentile , a believer , or an vnbeliever . the apostle that spake , and they to whom he spake ; the galatians to whom he wrote , who also for some time had believed and made profession of the gospel . the answer given unto the question , is both negative and positive , both asserted with the highest assurance , and as the common faith of all christians , but only those who had been carried aside from it by seducers . he asserts , that this is not , this cannot be by the works of the law. what is intended by the law in these disputations of the apostle , hath been before declared and evinced . the law of moses is sometimes signally intended ; not absolutely , but as it was the present instance of mens cleaving unto the law of righteousness , and not submitting themselves thereon unto the righteousness of god. but that the consideration of the moral law , and the duties of it , is in this argument any where excepted by him , is a weak imagination ; yea , it would except the ceremonial law it self ; for the observation of it , whilest it was in force , was a duty of the moral law. and the works of the law , are the works and duties of obedience which this law of god requires , performed in the manner that it prescribes , namely , in faith , and out of love unto god above all , as hath been proved . to say , that the apostle excludeth only works absolutely perfect , which none ever did , or could perform since the entrance of sin , is to suppose him to dispute with great earnestness , and many arguments against that which no man asserted , and which he doth not once mention in all his discourse . nor can he be said to exclude only works that are looked on as meritorious , seeing he excludeth all works that there may be no place for merit in our justification , as hath also been proved . nor did these galatians , whom he writes unto , and convinceth them of their error , look for justification from any works , but such as they performed then , when they were believers . so that all sorts of works are excluded from any interest in our justification . and so much weight doth the apostle lay on this exclusion of works from our justification , as that he affirms , that the admittance of it overthrows the whole gospel , ver. . for , saith he , if righteousness be by the law , then is christ dead in vain ; and it is dangerous venturing on so sharp a fence . not this , or that sort of works ; not this , or that manner of the performance of them ; not this , or that kind of interest in our justification , but all works of what sort soever , and however performed , are excluded from any kind of consideration in our justification , as our works or duties of obedience . for these galatians whom the apostle reproves , desired no more , but that in the justification of a believer , works of the law , or duties of obedience , might be admitted into a conjunction or copartnership witn faith in christ jesus . for that they would exclude faith in him , and assign justification unto works without it , nothing is intimated , and it is a foolish imagination . in opposition hereunto he positively ascribes our justification unto faith in christ alone : not by works but by faith , is by faith alone . that the particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not exceptive , but adversative , hath not only been undeniably proved by protestant divines , but is acknowledged by those of the roman church , who pretend unto any modesty in this controversie . the words of estius on this place deserve to be transcribed , nisi per fidem jesu christi sententiam reddit obscuram particula nisi ( so the vulgar latin renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , instead of sed or sed tantum ) quae si proprie ut latinis auribus sonat accipiatur , exceptionem facit ab eo quod praecedit , ut sensus sit hominem non justificari ex operibus legis , nisi fides in chrislum ad ea opera accedat , quae si accesserit justificari eum per legis opera . sed cum hic sensus justificationem dividat , partim eam tribuens operibus legis , partim fidei christi , quod est contra definitam & absolutam apostoli sententiam , manifestum est , interpretationem illam tanquam apostolico sensui & scopo contrariam omnino repudiandam esse . verum constat voculam ( nisi ) frequenter in scripturis adversative sumi , ut idem valeat quod sed tantum . so he according to his usual candor and ingenuity . it is not probable that we shall have an end of contending in this world , when men will not acquiesce in such plain determinations of controversies given by the holy ghost himself . the interpretation of this place given , as the meaning of the apostle , that men cannot be justified by those works which they cannot perform , that is , works absolutely perfect ; but may be so , and are so , by those which they can , and do perform , if not in their own strength , yet by the aid of grace : and that faith in christ jesus which the apostle opposeth absolutely unto all works whatever , doth include in it all those works which he excludes , and that with respect unto that end or effect with respect whereunto they are excluded , cannot well be supposed to be suitable unto the mind of the holy ghost . ephes. . , , . for by grace ye are saved through faith , and that not of your selves , it is the gift of god ; not of works , lest any man should boast . for we are his workmanship created in christ jesus unto good works , which god hath fore-ordained that we should walk in them . unless it had seemed good unto the holy ghost to have expressed before hand all the evasions and subterfuges , which the wit of man in after ages could invent , to pervert the doctrine of our justification before god , and to have rejected them , it is impossible they could have been more plainly prevented then they are in this context . if we may take a little unprejudiced consideration of it , i suppose what is affirmed will be evident . it cannot be denied , but that the design of the apostle from the beginning of this chapter , unto the end of ver. . is to declare the way whereby lost and condemned sinners come to be delivered , and translated out of that condition into an estate of acceptance with god , and eternal salvation thereon . and therefore in the first place , he fully describeth their natural state , with their being obnoxious unto the wrath of god thereby . for such was the method of this apostle , unto the declaration of the grace of god in any kind , he did usually , yea , constantly premise the consideration of our sin , misery , and ruine . others now like not this method so well . howbeit this hinders not , but that it was his . unto this purpose he declares unto the ephesians , that they were dead in trespasses and sins , expressing the power that sin had on their souls , as unto spiritual life , and all the actions of it ; but withal that they lived and walked in sin , and on all accounts were the children of wrath , or subject and liable unto eternal condemnation , ver. , , . what such persons can do towards their own deliverance , there are many terms found out to express , all passing my understanding , seeing the intire design of the apostle is to prove , that they can do nothing at all . but another cause , or other causes of it , he finds out , and that in direct express opposition unto any thing that may be done by our selves unto that end . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver. . it is not a work for us to undertake ; it is not what we can contribute any thing unto : but god , who is rich in mercy . the adversative includes an opposition , unto every thing on our part , and incloseth the whole work to god. would men have rested on this divine revelation , the church of god had been free from many of those perverse opinions and wrangling disputes , which it hath been pestered withal . but they will not so easily part with thoughts of some kind of interest in being the authors of their own happiness . wherefore two things we may observe in the apostles assignation of the causes of our deliverance from a state of sin , and acceptance with god. . that he assigns the whole of this work absolutely unto grace , love , and mercy , and that with an exclusion of the consideration of any thing on our part , as we shall see immediately , ver. , . . he magnifies this grace in a marvellous manner . for ( . ) he expresseth it by all names and titles whereby it is signified as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mercy , love , grace , and kindness . for he would have us to look only unto grace herein . ( . ) he ascribes such adjuncts , and gives such epithets , unto that divine mercy and grace which is the sole cause of our deliverance in and by jesus christ , as render it singular , and herein solely to be adored , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rich in mercy . great love wherewith he loved us . the exceeding riches of his grace , in his kindness , ver. , , , . it cannot reasonably be denied , but that the apostle doth design deeply to affect the mind and heart of believers with a sense of the grace and love of god in christ , as the only cause of their justification before god. i think no words can express those conceptions of the mind , which this representation of grace doth suggest . whether they think it any part of their duty to be like minded , and comply with the apostle in this design , who scarce ever mention the grace of god , unless it be in a way of diminution from its efficacy , and unto whom such ascriptions unto it as are here made by him , are a matter of contempt , is not hard to judge . but it will be said these are good words indeed , but they are only general ; there is nothing of argument in all this adoring of the grace of god in the work of our salvation . it may be so it seems to many . but yet to speak plainly , there is to me more argument in this one consideration , namely , of the ascription made in this cause unto the grace of god in this place , then in an hundred sophisms , suited neither unto the expressions of the scripture , nor the experience of them that do believe . he that is possessed with a due apprehension of the grace of god , as here represented , and under a sense that it was therein , the design of the holy ghost , to render it glorious , and alone to be trusted unto , will not easily be induced to concern himself in those additional supplies unto it from our own works and obedience , which some would suggest unto him . but we may yet look further into the words . the case which the apostle states , the inquiry which he hath in hand , whereon he determineth as to the truth , wherein he instructs the ephesians , and in them the whole church of god , is , how a lost condemned sinner may come to be accepted with god , and thereon saved . and this is the sole inquiry wherein we are , or intend in this controversie to be concerned . further we will not proceed , either upon the invitation or provocation of any . concerning this , his position and determination is , that we are saved by grace . this first he occasionally interposeth in his enumeration of the benefits we receive by christ , ver. . but not content therewith , he again directly asserts it , ver. . in the same words ; for he seems to have considered how slow men would be in the admittance of this truth , which at once deprives them of all boastings in themselves . what it is that he intends by our being saved , must be inquired into . it would not be prejudicial unto , but rather advance the truth we plead for , if by our being saved , eternal salvation were intended . but that cannot be the sense of it in this place , otherwise than as that salvation is included in the causes of it , which are effectual in this life . nor do i think that in that expression , by grace ye are saved , our justification only is intended , although it be so principally . conversion unto god and sanctification , are also included therein , as is evident from ver. , . and they are no less of sovereign grace , than is our justification it self . but the apostle speaks of what the ephesians being now believers , and by vertue of their being so , were made partakers of in this life . this is manifest in the whole context . for having in the beginning of the chapter described their condition , what it was in common with all the posterity of adam by nature , ver. , , . he moreover declares their condition in particular , in opposition to that of the jews , as they were gentiles , idolaters , atheists , ver. , . their present delivery by jesus christ from this whole miserable state and condition , that which they were under in common with all mankind , and that which was a peculiar aggravation of its misery in themselves , is that which he intends by their being saved . that which was principally designed in the description of this state is , that therein and thereby they were liable unto the wrath of god , guilty before him , and obnoxious unto his judgment . this he expresseth in the declaration of it . ver. . answerable unto that method , and those grounds , he every where proceeds on in declaring the doctrine of justification . rom. . , , , , , . tit. . , , . from this state they had deliverance by faith in christ jesus . for unto as many as received him , power is given to be the sons of god. joh. . . he that believeth on him , is not condemned , that is , he is saved , in the sense of the apostle in this place . joh. . . he that believeth on the son of god hath everlasting life , ( is saved ) but he that believeth not , the wrath of god abideth on him . ver. . and in this sense , saved , and salvation , are frequently used in the scripture . besides he gives us so full a description of the salvation , which he intends from ver. . unto the end of the chapter , that there can be no doubt of it . it is our being made nigh by the blood of christ , ver. . our peace with god by his death , ver. , . our reconciliation by the blood of the cross , ver. . our access unto god , and all spiritual priviledges thereon depending , ver. , , , &c. wherefore the inquiry of the apostle and his determination thereon , is concerning the causes of our justification before god. this he declares and fixeth both positively and negatively . positively ( . ) in the supream moving cause on the part of god. this is that free sovereign grace and love of his , which he illustrates by its adjuncts and properties before mentioned . ( . ) in the meritorious procuring cause of it , which is jesus christ in the work of his mediation , as the ordinance of god for the rendring this grace effectual unto his glory , ver. , , . ( . ) in the only means or instrumental cause on our part , which is faith. by grace are ye saved through faith , ver. . and lest he should seem to derogate any thing from the grace of god , in asserting the necessity and use of faith , he adds , that epanorthosis , and that not of our selves , it is the gift of god. the communication of this faith unto us is no less of grace then is the justification which we obtain thereby . so hath he secured the whole work unto the grace of god through christ , wherein we are interested by faith alone . but not content herewith , he describes this work negatively , or adds an exclusion of what might be pretended to have a concernment therein . and therein three things are stated distinctly . ( . ) what it is he so excludes . ( . ) the reason whereon he doth so . ( . ) the confirmation of that reason , wherein he obviates an objection that might arise thereon . . that which he excludes is works , not of works , ver. . and what works he intends at least principally , himself declares . works , say some , of the law , the law of moses . but what concernment had these ephesians therein , that the apostle should inform them , that they were not justified by those works . they were never under that law , never sought for righteousness by it , nor had any respect unto it , but only , that they were delivered from it . but it may be he intends only works wrought in the strength of our own natural abilities , without the aids of grace , and before believing . but what were the works of these ephesians antecedent unto believing , he before and afterwards declares . for being dead in trespasses and sins , they walked according to the course of this world in the lusts of the flesh , fulfilling the desires of the flesh , and of the mind , ver. , , . it is certain enough that these works have no influence into our justification ; and no less certain , that the apostle had no reason to exclude them from it , as though any could pretend to be advantaged by them , in that which consisteth in a deliverance from them . wherefore the works here excluded by the apostle , are those works which the ephesians now performed , when the were believers , quickned with christ ; even the works which god hath fore-ordained , that we should walk in them , as he expresly declared , ver. . and these works he excludeth not only in opposition unto grace , but in opposition unto faith also . through faith not of works . wherefore he doth not only reject their merit , as inconsistent with grace , but their cointerest on our part with , or subsequent interest unto faith , in the work of justification before god. if we are saved by grace through faith in christ exclusively unto all works of obedience whatever , then cannot such works be the whole or any part of our righteousness unto the justification of life . wherefore another righteousness we must have or perish for ever . many things i know are here offered , and many distinctions coyned to retain some interest of works in our justification before god ; but whether it be the safest way to trust unto them , or unto this plain , express , divine testimony , will not be hard for any to determine when they make the case their own . . the apostle adds a reason of this exclusion of works , not of works left any one should boast . god hath ordained the order and method of our justification by christ in the way expressed , that no man might have ground , reason , or occasion to glory or boast in or of himself . so it is expressed , cor. . , , . rom. . . to exclude all glorying or boasting on our part , is the design of god. and this consists in an ascription of something unto our selves , that is not in others , in order unto justification . and it is works alone that can administer any occasion of this boasting ; for if abraham were justified by works , he had whereof to glory , rom. . . and it is excluded alone by the law of faith , rom. . . for the nature and use of faith , is to find righteousness in another . and this boasting , all works are apt to beget in the minds of men , if applied unto justification . and where there is any boasting of this nature , the design of god towards us in this work of his grace , is frustrated what lieth in us . that which i principally insist on from hence , is , that there are no boundaries fixed in scripture unto the interest of works in justification , so as no boasting should be included in them . the papists make them meritorious of it , at least of our second justification as they call it . this , say some , ought not to be admitted ; for it includeth boasting , merit and boasting are inseparable . wherefore say others , they are only causa sine qua non , they are the condition of it ; or they are our evangelical righteousness before god whereon we are evangelically justified , or they are a subordinate righteousness , whereon we obtain an interest in the righteousness of christ ; or are comprized in the condition of the new covenant whereby we are justified , or are included in faith , being the form of it , or of the essence of it , one way or other : for herein men express themselves in great variety . but so long as our works are hereby asserted in order unto our justification , how shall a man be certain that they do not include boasting ; or , that they do express the true sense of these words , not of works lest any man should boast . there is some kind of ascription unto our selves in this matter , which is boasting . if any shall say , that they know well enough what they do , and know that they do not boast in what they ascribe unto works , i must say that in general i cannot admit it . for the papists affirm of themselves , that they are most remote from boasting ; yet i am very well satisfied that boasting and merit are inseparable . the question is not what men think they do , but what judgment the scripture passeth on what they do . and if it be said , that what is in us , is also of the grace and gift of god , and is so acknowledged , which excludes all boasting in our selves , i say it was so by the pharisee , and yet was he an horrible boaster . let them therefore be supposed to be wrought in us in what way men please , if they be also wrought by us , and so be the works of righteousness , which we have done , i fear their introduction into our justification , doth include boasting in it , because of this assertion of the apostle , not of works lest any man should boast . wherefore because this is a dangerous point , unless men can give us the direct , plain indisputable bounds of the introduction of our works into our justification , which cannot include boasting in it , it is the safest course utterly to exclude them , wherein i see no danger of any mistake in these words of the holy ghost , not of works lest any man should boast . for if we should be unadvisedly seduced into this boasting , we should lose all the benefit which we might otherwise expect by the grace of god. . the apostle gives another reason why it cannot be of works , and withal obviates an objection , which might arise from what he had declared , v. . for we are his workmanship , created in christ jesus unto good works , which god hath before ordained , that we should walk in them . and the force of his reason , which the causal conjunction intimates the introduction of , consists in this : that all good works , those concerning which he treats , evangelical works , are the effects of the grace of god in them that are in christ jesus , and so are truly justified antecedently in order of nature unto them . but that which he principally designed in these words , was that which he is still mindful of , wherever he treats of this doctrine , namely to obviate an objection that he foresaw some would make against it , and that is this ; if good works be thus excluded from our justification before god , then of what use are they ? we may live as we list , utterly neglect them , and yet be justified . and this very objection do some men continue to manage , with great vehemency against the same doctrine . we meet with nothing in this cause more frequently than that if our justification before god be not of works some way or other , if they be not antecedaneously required thereunto , if they are not a previous condition of it , then there is no need of them : men may safely live in an utter neglect of all obedience unto god. and on this theme men are very apt to enlarge themselves , who otherwise give no great evidences of their own evangelical obedience . to me it is marvellous , that they heed not unto what party they make an accession in the management of this objection ; namely unto that of them , who were the adversaries of the doctrine of grace taught by the apostle . it must be elsewhere considered . for the present i shall say no more , but that if the answer here given by the apostle be not satisfactory unto them , if the grounds and reasons of the necessity and use of good works here declared , be not judged by them sufficient to establish them in their proper place and order , i shall not esteem my self obliged to attempt their further satisfaction . phil. . , . yea doubtless , and i account all things but loss for the excellency of the knowledg of christ jesus my lord , for whom i have suffered the loss of all things , and do count them but dung that i may win christ , and be found in him not having mine own righteousness which is of the law , but that which is through the faith of christ , the righteousness which is of god by faith. this is the last testimony which i shall insist upon , and although it be of great importance , i shall be the more brief in the consideration of it , because it hath been lately pleaded and vindicated by another , whereunto i do not expect any tolerable reply . for what hath since been attempted by one , it is of no weight . he is in this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and the things that i would observe from and concerning this testimony , may be reduced into the ensuing heads . . that which the apostle designs from the beginning of this chapter , and in these verses , in an especial manner to declare what it is on the account whereof we are accepted with god , and have thereon cause to rejoyce . this he fixeth in general in an interest in and participation of christ by faith in opposition unto all legal priviledges and advantages , wherein the jews whom he reflected upon did boast and rejoyce , rejoyce in christ jesus , and have no confidence in the flesh , vers. . . he supposeth that unto that acceptance before god wherein we are to rejoyce , there is a righteousness necessary ; and to whatever it be is the sole ground of that acceptance . and to give evidence hereunto , . he declares that there is a twofold righteousness that may be pleaded and trusted unto to this purpose . ( . ) our own righteousness which is of the law. ( . ) that which is through the faith of christ , the righteousness which is of god by faith. these he asserts to be opposite and inconsistent as unto the end of our justification and acceptance with god ; not having mine own righteousness , but that which is , &c. and an intermediate righteousness between these he acknowledgeth not . . placing the instance in himself , he declares emphatically ( so as there is scarce a greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or vehemency of speech , in all his writings , ) which of those it was that he adhered unto , and placed his confidence in . and in the handling of this subject , there were some things which engaged his holy mind into an earnestness of expression in the exaltation of one of these , namely of the righteousness which is of god by faith , and the depression of the other , or his own righteousness . as , . this was the turning point , whereon he and others had forsaken their judaism and betaken themselves unto the gospel . this therefore was to be secured as the main instance , wherein the greatest controversie that ever was in the world was debated . so he expresseth it , gal. . . . we who are jews by nature and not sinners of the gentiles , knowing that a man is not justified by the works of the law , but by the faith of jesus christ , even we have believed in jesus christ , that we might be justified by the faith of christ , and not by the works of the law. ( . ) hereon there was great opposition made unto this doctrine by the jews in all places and in many of them the minds of multitudes were turned off from the truth ( which the most are generally prone unto in this case ) and perverted from the simplicity of the gospel . this greatly affected his holy soul , and he takes notice of it in most of his epistles . ( . ) the weight of the doctrine it self , with that unwillingness which is in the minds of men by nature to embrace it , as that which lays the axe to the root of all spiritual pride , elation of mind , and self-pleasing whatever , whence innumerable subterfuges have been , and are sought out to avoid the efficacy of it , and to keep the souls of men from that universal resignation of themselves unto sovereign grace in christ , which they have naturally such an aversation unto , did also affect him . ( . ) he had himself been a great sinner in the days of his ignorance by a peculiar opposition unto christ and the gospel ; this he was deeply sensible of ; and therewithal of the excellency of the grace of god and the righteousness of christ , whereby he was delivered . and men must have some experience of what he felt in himself as unto sin and grace , before they can well understand his expressions about them . . hence it was , that in many other places of his writings , but in this especially , he treats of these things with a greater earnestness and vehemency of spirit than ordinary . thus ( . ) on the part of christ whom he would exalt he mentioneth not only the knowledg of him , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the excellency of the knowledg of christ jesus my lord , with an emphasis in every word ; and those other redoubled expressions , all loss for him , that i may win him , that i may be found in him , that i may know him , all argue the working of his affections under the conduct of faith and truth unto an acquiescency in christ alone , as all and in all . somewhat of this frame of mind is necessary unto them that would believe his doctrine . those who are utter strangers unto the one , will never receive the other . ( . ) in his expression of all other other things that are our own , that are not christ , whether priviledges or duties , however good , useful , excellent , they may be in themselves , yet in comparison of christ and his righteousness , and with respect unto the end of our standing before god , and acceptance with him , with the same vehemency of spirit he casts contempt upon , calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dogs meat to be left for them whom he calleth dogs , that is , evil workers , of the concision ; or the wicked jews who adhered pertinaciously unto the righteousness of the law , v. . this account of the earnestness of the apostle in this argument , and the warmth of his expressions , i thought meet to give as that which gives light into the whole of his design . . the question being thus stated , the enquiry is what any person who desires acceptance with god , or a righteousness whereon he may be justified before him , ought to betake himself unto . one of the ways proposed he must close with all . either he must comply with the apostle in his resolution to reject all his own righteousness , and to betake himself unto the righteousness of god , which is by faith in christ jesus alone , or find out for himself , or get some to find out for him , some exceptions unto the apostles conclusion , or some distinctions that may prepare a reserve for his own works , one way or other in his justification before god. here every one must chuse for himself . in the mean time , we thus argue . if our own righteousness , and the righteousness which is of god by faith ; or that which is through the faith of christ jesus ( namely , the righteousness which god imputeth unto us , rom. . . or the abundance of grace and the gift of righteousness thereby , which we receive , rom. . . ) are opposite , and inconsistent in the work of justification before god , then are we justified by faith alone through the imputation of the righteousness of christ unto us . the consequence is plain from the removal of all other ways , causes , means , and conditions of it , as inconsistent with it . but the antecedent is expresly the apostles ; not my own , but that of god. again , that whereby , and wherewith we are found in christ , is that whereby alone we are justified before god ; for to be found in christ , expresseth the state of the person that is to be justified before god : whereunto is opposed to be found in our selves . and according unto these different states doth the judgment of god pass concerning us . and as for those who are found in themselves , we know what will be their portion . but in christ we are found by faith alone . all manner of evasions are made use of by some , to escape the force of this testimony . it is said in general , that no sober minded man can imagine the apostle did not desire to be found in gospel righteousness , or , that by his own righteousness he meant that . for it is that alone can intitle us unto the benefits of christs righteousness . nollem dictum . ( . ) the censure is too severe to be cast on all protestant writers without exception , who have expounded this place of the apostle ; and all others , except some few of late , influenced by the heat of the controversie wherein they are ingaged . ( . ) if the gospel righteousness intended be his own personal righteousness and obedience , there is some want of consideration in affirming , that he did not desire to be found in it . that wherein we are found , thereon are we to be judged ; to be found in our own evangelical righteousness before god , is to enter into judgment with god thereon , which those who understand any thing aright of god and themselves , will not be free unto . and to make this to be the meaning of his words , i desire not to be found in my own righteousness which is after the law , but i desire to be found in mine own righteousness which is according to the gospel ; whereas , as they are his own inherent righteousness , they are both the same , doth not seem a proper interpretation of his words , and it shall be immediately disproved . ( . ) that our personal gospel righteousness , doth intitle us unto the benefits of christs righteousness , that is , as unto our justification before god , is gratis dictum , not one testimony of scripture can be produced that gives the least countenance unto such an assertion . that it is contrary unto many express testimonies , and inconsistent with the freedom of the grace of god in our justification , as proposed in the scripture , hath been proved before . nor do any of the places which assert the necessity of obedience and good works in believers , that is , justified persons unto salvation , any way belong unto the proof of this assertion ; or , in the least express , or intimate any such thing . and in particular , the assertion of it is expresly contradictory unto that of the apostle , tit. . , . but i forbear , and proceed to the consideration of the special answers , that are given unto this testimony , especially those of bellarmine , whereunto i have as yet , seen nothing added with any pretence of reason in it . . some say , that by his own righteousness which the apostle rejects , he intends only his righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or by the works of the law. but this was only an outward external righteousness , consisting in the observation of rites and ceremonies , without respect unto the inward frame or obedience of the heart . but this is an impious imagination . the righteousness which is by the law , is the righteousness which the law requires , and those works of it , which if a man do , he shall live in them ; for the doers of the law shall be justified , rom. . . neither did god ever give any law of obedience unto man , but what obliged him to love the lord his god with all his heart , and all his soul. and it is so far from being true , that god by the law required an external righteousness only , that he frequently condemns it as an abomination to him , where it is alone . . others say , that it is the righteousness whatever it be , which he had during his pharisaism . and although he should be allowed in that state , to have lived in all good conscience , instantly to have served god day and night , and to have had respect as well unto the internal , as the external works of the law ; yet all these works being before faith , before conversion to god , may be , and are to be rejected as unto any concurrence unto our justification . but works wrought in faith , by the aid of grace , evangelical works are of another consideration , and together with faith , are the condition of justification . answ. . that in the matter of our justification the apostle opposeth evangelical works , not only unto the grace of god , but also unto the faith of believers , was proved in the consideration of the foregoing testimony . . he makes no such distinction , as that pretended , namely , that works are of two sorts ; whereof one is to be excluded from any interest in our justification , but not the other ; neither doth he any where else , treating of the same subject , intimate any such distinction ; but on the contrary , declares that use of all works of obedience in them that believe , which is exclusive of the supposition of any such distinction ▪ but he directly expresseth , in this rejection , his own righteousness , that is , his personal inherent righteousness whatever it be , and however it be wrought . . he makes a plain distinction of his own twofold estate , namely , that of his judaism which he was in before his conversion , and that which he had by faith in christ jesus . in the first state , he considers the priviledges of it , and declares what judgment he made concerning them upon the revelation of jesus christ unto him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , referring unto the time past , namely , at his first conversion . i considered them with all the advantages , gain , and reputation , which i had by them , but rejected them all for christ , because the esteem of them and continuance in them as priviledges , was inconsistent with faith in christ jesus . secondly , he proceeds to give an account of himself and his thoughts , as unto his present condition . for it might be supposed , that although he had parted with all his legal priviledges for christ ; yet now being united unto him by faith , he had something of his own , wherein he might rejoyce , and on the account whereof he might be accepted with god ( the thing inquired after ) or else he had parted with all for nothing . wherefore he who had no design to make any reserves of what he might glory in , plainly declares what his judgment is concerning all his present righteousness , and the ways of obedience which he was now ingaged in , with respect unto the ends inquired after , ver. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the bringing over of what was affirmed before concerning his judaical priviledges into this verse , is an effect of a very superficiary consideration of the context . for ( . ) there is a plain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he could not more plainly express the heightning of what he had affirmed by a proceed unto other things , or the consideration of himself in another state . but moreover , beyond what i have already asserted . ( . ) the change of the time expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects what was past , into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein he hath respect only unto what was present , not what he had before rejected and forsaken , makes evident his progress unto the consideration of things of another nature . wherefore unto the rejection of all his former judaical priviledges , he adds his judgment concerning his own present personal righteousness . but whereas it might be objected , that rejecting all both before and after conversion , he had nothing left to rejoyce in , to glory in , to give him acceptance with god ; he assures us of the contrary , namely , that he found all these things in christ , and the righteousness of god which is by faith. he is therefore in these words , not having mine own righteousness , which is by the law ; so far from intending only the righteousness which he had before his conversion , as that he intends it not at all . the words of davenant on this passage of the apostle , being in my judgment not only sober , but weighty also , i shall transcribe them . hic docet apostolus quaenam illa justitia sit qua nitendum coram deo , nimirum quae per fidem apprehenditur , at haec imputata est : causam etiam ostendit cur jure nostra fiat , nimirum quia nos christi sumus & in christo comperimur ; quia igitur insiti sumus in corpus ejus & coalescimus cum illo in unam personam , ideo ejus justitia nostra reputatur . de justif. habit. cap. . for whereas some begin to interpret our being in christ , and being found in him , so as to intend no more but our profession of the faith of the gospel , the faith of the catholick church in all ages concerning the mystical union of christ and believers , is not to be blown away with a few empty words and unproved assertions . the answer therefore is full and clear unto the general exception , namely , that the apostle rejects our legal , but not our evangelical righteousness . for ( . ) the apostle rejects , disclaims , disowns nothing at all , not the one , nor the other absolutely , but in comparison of christ , and with respect unto the especial end of justification before god , or a righteousness in his sight ▪ ( . ) in that sense he rejects all our own righteousness , but our evangelical righteousness , in the sense pleaded for , is our own , inherent in us , performed by us . ( . ) our legal righteousness , and our evangelical , so far as an inherent righteousness is intended , are the same , and the different ends and use of the same righteousness , is alone intended in that distinction , so far as it hath sense in it . that which in respect of motives unto it , the ends of it , with the especial causes of its acceptance with god. is evangelical , in respect of its original prescription , rule , and measure , is legal . when any can instance in any act or duty , in any habit or effect of it , which are not required by that law which injoyns us to love the lord our god , with all our heart , soul , and mind , and our neighbor as our selves ; they shall be attended unto . ( . ) the apostle in this case rejects all the works of righteousness which we have done , tit. . . but our evangelical righteousness consisteth in the works of righteousness which we do . ( . ) he disclaims all that is our own . and if the evangelical righteousness intended be our own , he sets up another in opposition unto it ; and which therefore is not our own , but as it is imputed unto us . and i shall yet add some other reasons which render this pretence useless , or shew the falsness of it . . where the apostle doth not distinguish or limit what he speaks of , what ground have we to distinguish or limit his assertions . not by works , saith he , sometimes absolutely , sometimes the works of righteousness which we have done ; that is , not by some sort of works say those who plead the contrary : but by what warrant ? ( . ) the works which they pretend to be excluded , as wherein our own righteousness that is rejected doth consist , are works wrought without faith , without the aid of grace : but these are not good works , nor can any be denominated righteous from them , nor is it any righteousness that consists in them alone . for without faith it is impossible to please god : and to what purpose should the apostle exclude evil works and hypocritical , from our justification ? who ever imagined , that any could be justified with respect unto them . there might have been some pretence for this gloss , had the apostle said his own works ; but whereas he rejects his own righteousness , to restrain it unto such works as are not righteous , as will denominate none righteous , as are no righteousness at all , is most absurd . ( . ) works wrought in faith , if applied unto our justification , do give occasion unto , or include boasting , more then any others , as being better and more praise worthy then they . ( . ) the apostle elswhere excludes from justification the works that abraham had done when he had been a believer many years ; and the works of david when he described the blessedness of a man by the forgiveness of sins . ( . ) the state of the question which he handles in his epistle unto the galatians , was expresly about the works of them that did believe . for he doth not disspute against the jews , who would not be pressed in the least with his arguments , namely , that if the inheritance were by the law , then the promise was of none effect ; and if righteousness were by the law , then did christ die in vain : for these things they would readily grant . but he speaks unto them that were believers , with respect unto those works which they would have joyned with christ and the gospel , in order unto justification . ( . ) if this were the mind of the apostle , that he would exclude one sort of works , and assert the necessity of another unto the same end , why did he not once say so , especially considering how necessary it was that so he should do , to answer those objections against his doctrine which he himself takes notice of , and returns answer unto on other grounds , without the least intimation of any such distinction . bellarmine considereth this testimony in three places , lib. . cap. . lib. . cap. . lib. . cap. . de justificat . and he returns three answers unto it , which contain the substance of all that is pleaded by others unto the same purpose . . he saith , that the righteousness which is by the law , and which is opposed unto the righteousness which is by faith , is not the righteousness written in the law , or which the law requires , but a righteousness wrought without the aid of grace , by the knowledge of the law alone . . that the righteousness which is by the faith of christ , are opera nostra justa facta ex fide , our own righteous works wrought in faith , which others call our evangelical works . ( . ) that it is blasphemous to call the duties of inherent righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loss and dung . but he labors in the fire with all his sophistry . for as to the first , ( . ) that by the righteousness which is by the law , the righteousness which the law requires , is not intended , is a bold assertion , and expresly contradictory unto the apostle , rom. . . chap. . . in both places he declares the righteousness of the law to be the righteousnes that the law requires . ( . ) the works which he excludes , he calls the works of righteousness that we have done , tit. . . which are the works that the law requires . unto the second , i say ( . ) that the substance of it , is , that the apostle should profess that i desire to be found in christ , not having my own righteousness , but having my own righteousness ; for evangelical inherent righteousness was properly his own . and i am sorry that some should apprehend that the apostle in these words did desire to be found in his own righteousness in the presence of god , in order unto his justification . for nothing can be more contrary , not only unto the perpetual tenor and design of all his discourses , on this subject , but also unto the testimony of all other holy men in the scripture , to the same purpose , as we have proved before . and i suppose there are very few true believers at present , whom they will find to comply and joyn with , them in this desire of being found in their own personal evangelical righteousness , or the works of righteousness which they have done , in their tryal before god , as unto their justification . we should do well to read our own hearts , as well as the books of others in this matter . ( . ) the righteousness which is of god by faith , is not our own obedience or righteousness , but that which is opposed unto it : that which god imputes unto us , rom. . . that which we receive by way of gift , rom. . . ( . ) that by the righteousness which is by the faith of christ jesus our own inherent righteousness is not intended , is evident from hence , that the apostle excludes all his own righteousness , as , and when he was found in christ , that is , what ever he had done as a believer . and if there be not an opposition in these words , between a righteousness that is our own , and that which is not our own , i know not in what words it can be expressed . unto the third i say , ( . ) the apostle doth not , nor do we say , that he doth , call our inherent righteousness dung , but only that he accounts it so . ( . ) he doth not account it so absolutely , which he is most remote from , but only in comparison with christ. ( . ) he doth not esteem it so in it self , but only as unto his trust in it , with respect unto one especial end , namely , our justification before god. ( . ) the prophet isaiah in the same respect , terms all our righteousness filthy rags , chap. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an expression of as much contempt , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . some say all works are excluded as meritorious of grace , life , and salvation , but not as the condition of our justification before god. but ( . ) what ever the apostle excludes , he doth it absolutely , and with all respects , because he sets up something else in opposition unto it . ( . ) there is no ground left for any such distinction in this place : for all that the apostle requires unto our justification is , ( . ) that we be found in christ , not in our selves . ( . ) that we have the righteousness of god , not our own . ( . ) that we be made partakers of this righteousness by faith , which is the substance of what we plead for . chap. xix . objections against the doctrine of justification , by the imputation of the righteousness of christ. personal holiness and obedience not obstructed , but furthered by it . that which remaineth to put an issue to this discourse , is the consideration of some things , that in general are laid in objection against the truth pleaded for . many things of that nature we have occasionally met withal , and already removed . yea , the principal of those which at present are most insisted on . the testimonies of scripture urged by those of the roman church for justification by works , have all of them so fully and frequently been answered by protestant divines , that it is altogether needless to insist again upon them , unless they had received some new inforcement , which of late they have not done . that which for the most part we have now to do withal , are rather sophistiacal cavils from supposed absurd consequences , then real theological arguments . and some of those who would walk with most wariness between the imputation of the righteousness of christ and justification by our own works , either are in such a slippery place , that they seem sometimes to be on the one side , sometimes on the other , or else to express themselves with so much caution as it is very difficult to apprehend their minds . i shall not therefore for the future dare to say , that this or that is any mans opinion , though it appear unto me so to be as clear and evident as words can express it , but that this or that opinion , let it be maintained by whom it will , i approve or disapprove , this i shall dare to say . and i will say also , that the declination that hath been from the common doctrine of justification before god , on the imputation of the righteousness of christ , doth daily proceed towards a direct assertion of justification by works . nor indeed hath it where to rest , until it comes unto that bottome . and this is more clearly seen in the objections which they make against the truth , then in what they plead in defence of their own opinions . for herein they speak as yet warily , and with a pretence of accuracy in avoiding extremes : but in the other , or their objections they make use of none but what are easily resolved into a supposition of justification by works in the grossest sense of it . to insist on all particulars were endless , and as was said , most of those of any importance have already occasionally been spoken unto . there are therefore only two things which are generally pleaded by all sorts of persons , papists , socinians , and others , with whom here we have to do , that i shall take notice of . the first and fountain of all other is , that the doctrine of justification by the imputation of the righteousness of christ doth render our personal righteousness needless , and overthrows all necessity of an holy life . the other is , that the apostle james in his epistle , doth plainly ascribe our justification unto works , and what he affirms there , is inconsistent with that sense of those many other testimonies of scripture which we plead for . for the first of these , although those who oppose the truth we contend for , do proceed on various different and contradictory principles among themselves as to what they exalt in opposition unto it , yet do they all agree in a vehement urging of it . for those of the church of rome who renewed this charge , invented of old by others , it must be acknowledged by all sober men , that as managed by them , it is an open calumny . for the wisest of them and those of whom it is hard to conceive , but that they knew the contrary , as bellarmine , vasquez , suarez , do openly aver that protestant writers deny all inherent righteousness ; ( bellarmine excepts bucer and chemnitius ) that they maintain that men may be saved , although they live in all manner of sin , that there is no more required of them , but that they believe that their sins are forgiven , and that whilest they do so , although they give themselves up unto the most sensual vices and abominations , they may be assured of their salvation . tantum relligio potuit suadere malorum . so will men out of a perverse zeal to promote their own interest in the religion they profess , wilfully give up themselves unto the worst of evils , such as false accusation and open calumny , and of no other nature are these assertions , which none of the writings or preachings of those who are so charged , did ever give the least countenance unto . whether the forging and promulgation of such impudent falshoods , be an expedient to obtain justification by works in the sight of god , they who continue in them had best to consider . for my part i say again , as i suppose i have said already , that it is all one to me what religion men are of , who can justifie themselves in such courses and proceedings . and for those among our selves who are pleased to make use of this objection , they either know what the doctrine is which they would oppose , or they do not . if they do not , the wise man tells them , that he who answereth a matter before he hear it , it is folly and shame unto him . if they do understand it , it is evident that they use not sincerity , but artifices , and false pretenses for advantage , in their handling of sacred things , which is scandalous to religion . socinus fiercely manageth this charge against the doctrine of the reformed churches ; de servat . par . . cap. . and he made it the foundation whereon , and the reason why he opposeth the doctrine of the imputation of the satisfaction of christ , if any such satisfaction should be allowed , which yet he peremptorily denies . and he hath written a treatise unto the same purpose defended by schlictingius against meisnerus . and he takes the same honest course herein , that others did before him . for he chargeth it on the divines of the protestant churches , that they taught that god justifieth the ungodly , not only those that are so , and whilest they are so , but although they continue so ; that they required no inherent righteousness or holiness in any , nor could do so on their principles , seeing the imputed righteousness of christ is sufficient for them , although they live in sin , are not washed nor cleansed , nor do give up themselves unto the wayes of duty and obedience unto god whereby he may be pleased , and so bring in libertinisme and antinomianisme into the church . and he thinks it a sufficient confutation of this doctrine to alledge against it that neither fornicators , nor idolaters , nor adulterers , &c. shall inherit the kingdom of god. and these are some of those ways which have rendred the management of controversies in religion scandalous and abominable , such as no wise or good man will meddle withal , unless compelled for the necessary service of the church . for these things are openly false , and made use of with a shameful dishonesty to promote a corrupt design and end . when i find men at this kind of work i have very little concernment in what they say afterwards , be it true or false . their rule and measure is what serves their own end , or what may promote the design and interest wherein they are ingaged , be it right or wrong . and as for this man there is not any article in religion ( the principal whereof are rejected by him ) on whose account he doth with more confidence adjudge us unto eternal ruine , than he doth on this of the satisfaction of christ and the imputation of it unto them that do believe . so much darkness is their remaining on the minds of the most of men : so many inveterate prejudices on various occasions are they pester'd withal , especially if not under the conduct of the same inlightning spirit , that some will confidently condemn others unto eternal flames , for those things whereon they place on infallible grounds , their hopes of eternal blessedness , and know that they love god and live unto him on their account . but this wretched advantage of condemning all them of hell who dissent from them , is greedily laid hold of by all sorts of persons . for they thereby secretly secure their own whole party in perswasion of eternal salvation be they otherwise what they will. for if the want of that faith which they profess , will certainly damn men whatever else they be , and how good soever their lives be , many will easily suffer themselves to be deceived with a foolish sophisme , that then that faith which they profess will assuredly save them , be their lives what they please , considering how it falls in with their inclinations . and hereby they may happen also to frighten poor simple people into a compliance with them , whilest they peremptorily denounce damnation against them unless they do so . and none for the most part are more fierce in the denunciation of the condemnatory sentence against others for not believing as they do , then those who so live as that if there be any truth in the scripture , it is not possible they should be saved themselves . for my part i believe that as to christians in outward profession , all unregenerate unbelievers , who obey not the gospel shall be damned , be they of what religion they will , and none else ; for all that are born again , do truly believe and obey the gospel , shall be saved , be they of what religion they will , as unto the differences that are at this day among christians . that way wherein these things are most effectually promoted , is in the first place to be embraced by every one that takes care of his own salvation . if they are in any way or church obstructed , that church or way is so far as it doth obstruct them to be forsaken . and if there be any way of profession or any visible church state wherein any thing or things absolutely destructive of or inconsistent with these things are made necessary unto the professors of it , in that way , and by vertue of it , no salvation is to be obtained . in other things every man is to walk according unto the light of his own mind , for whatever is not of faith is sin . but i return from this digression occasioned by the fierceness of him with whom we have to do . for the objection it self , that hath fallen under so perverse a management , so far as it hath any pretense of sobriety in it is this and no other . if god justifie the ungodly merely by his grace through faith in christ jesus , so as that works of obedience are not antecedently necessary unto justification before god , nor are any part of that righteousness whereon any are so justified , then are they no way necessary , but men may be justified and saved without them . for it is said that there is no connexion between faith unto justification as by us asserted , and the necessity of holiness , righteousness or obedience , but that we are by grace set at liberty to live as we list , yea in all manner of sin , and yet be secured of salvation . for if we are made righteous with the righteousness of another , we have no need of any righteousness of our own . and it were well it many of those who make use of this plea , would endeavour by some other way also to evidence their esteem of these things ; for to dispute for the necessity of holiness , and live in the neglect of it , is uncomely . i shall be brief in the answer that here shall be returned unto this objection , for indeed it is sufficiently answered or obviated in what hath been before discoursed concerning the nature of that faith whereby we are justified , and the continuation of the moral law in its force , as a rule of obedience unto all believers . an unprejudiced consideration of what hath been proposed on these heads will evidently manifest the iniquity of this charge , and how not the least countenance is given unto it by the doctrine pleaded for . besides , i must acquaint the reader that some while since i have published an entire discourse concerning the nature and necessity of gospel holiness , with the grounds and reasons thereof in compliance with the doctrine of justification that hath now been declared . nor do i see it necessary to add any thing thereunto , nor do i doubt , but that the perusal of it will abundantly detect the vanity of this charge ( dispensat . of the holy spirit , book . ) some few things may be spoken on the present occasion . . it is not pleaded that all who do profess or have in former ages professed this doctrine , have exemplified it in an holy and fruitful conversation . many it is to be feared have been found amongst them who have lived and dyed in sin . neither do i know but that some have abused this doctrine to countenance themselves in their sins , and neglect of duty . the best of holy things or truths cannot be secured from abuse , so long as the sophistry of the old serpent hath an influence on the lusts and depraved minds of men . so was it with them of old who turned the grace of god into lasciviousness ; or from the doctrine of it countenanced themselves in their ungodly deeds . even from the beginning the whole doctrine of the gospel with the grace of god declared therein , was so abused . neither were all that made profession of it , immediately rendered holy and righteous thereby . many from the first , so walked as to make it evident that their belly was their god , and their end destruction . it is one thing to have only the conviction of truth in our minds , another to have the power of it in our hearts . the former will produce an outward profession , the later only effect an inward renovation of our souls . however i must add three things unto this concession . . i am not satisfied that any of those who at present oppose this doctrine , do in holiness or righteousness , in the exercise of faith , love , zeal , self-denial , and all other christian graces , surpass those who in the last ages , both in this and other nations firmly adhered unto it , and who constantly testified unto that effectual influence which it had into their walking before god : nor do i know that any can be named amongst us in the former ages , who were eminent in holiness , and many such there were , who did not cordially assent unto that imputation of the righteousness of christ which we plead for . i doubt not in the least , but that many who greatly differ from others in the explication of this doctrine may be and are eminently holy , at least sincerely so , which is as much as the best can pretend unto . but it is not comely to find some others who give very little evidence of their diligent following after that holiness , without which no man shall see god , vehemently declaming against that doctrine as destructive of holiness , which was so fruitful in it in former days . . it doth not appear as yet in general , that an attempt to introduce a doctrine contrary unto it hath had any great success in the reformation of the lives of men . nor hath personal righteousness or holiness as yet much thrived under the conduct of it , as to what may be observed . it will be time enough to seek countenance unto it by declaming against that which hath formerly had better effects , when it hath a little more commended it self by its fruits . . it were not amiss , if this part of the controversie might amongst us all , be issued in the advise of the apostle james chap. . . shew me thy faith by thy works , and i will shew thee my faith by my works . let us all labour that fruits may thus far determine of doctrines , as unto their use , unto the interest of righteousness and holiness . for that faith which doth not evidence it self by works , that hath not this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this index which james calls for , whereby it may be found out and examined , is of no use nor consideration herein . secondly , the same objection was from the beginning laid against the doctrine of the apostle paul , the same charge was managed against it , which sufficiently argues , that it is the same doctrine which is now assaulted with it . this himself more than once takes notice of , rom. . . do we make void the law through faith ? it is an objection that he anticipates against his doctrine of the free justification of sinners , through faith in the blood of christ. and the substance of the charge included in these words is , that he destroyed the law , took off all obligation unto obedience , and brought in antinomianism . so again , chap. . . what shall we say then , shall we continue in sin , that grace may abound ? some thought this the natural and genuine consequence of what he had largely discoursed concerning justification which he had now fully closed , and some think so still . if what he taught concerning the grace of god in our justification be true , it will not only follow , that there will be no need of any relinquishment of sin on our part , but also a continuance in it must needs tend unto the exaltation of that grace , which he had so extolled . the same objection he repeats again , v. . what then , shall we sin because we are not under the law but under grace . and in sundry other places doth he obviate the same objection , where he doth not absolutely suppose it , especially , ephes. . , . we have therefore no reason to be surprized with , nor much to be moved at this objection and charge , for it is no other but what was insinuated or managed against the doctrine of the apostle himself , whatever inforcements are now given it by subtilty of arguing or rhetorical exaggerations . however , evident it is , that there are naturally in the minds of men efficacious prejudices against this part of the mystery of the gospel which began betimes to manifest themselves , and ceased not until they had corrupted the whole doctrine of the church herein . and it were no hard matter to discover the principal of them , were that our present business ; however it hath in part been done before . . it is granted that this doctrine both singly by it self , or in conjunction with whatever else concerns the grace of god by christ jesus , is liable unto abuse by them in whom darkness and the love of sin is predominant . for hence from the very beginning of our religion , some fancied unto themselves that a bare assent unto the gospel , was that faith whereby they should be saved , and that they might be so , however they continued to live in sin , and a neglect of all duties of obedience . this is evident from the epistles of john , james and jude , in an especial manner . against this pernicious evil we can give no relief , whilest men will love darkness more than light , because their deeds are evil , and it would be a fond imagination in any to think , that their modellings of this doctrine after this manner , will prevent future abuse . if they will , it is by rendring it no part of the gospel : for that which is so was ever liable to be abused by such persons as we speak of . these general observations being premised which are sufficient of themselves , to discard this objection from any place in the minds of sober men , i shall only add the consideration of what answers the apostle paul returns unto it , with a brief application of them unto our purpose . the objection made unto the apostle was , that he made void the law , that he rendred good works needless , and that on the supposition of his doctrine , men might live in sin , unto the advancement of grace . and as unto his sense hereof , we may observe , . that he never returns that answer unto it , no not once , which some think is the only answer , whereby it may be satisfied and removed : namely , the necessity of our own personal righteousness and obedience or works in order unto our justification before god. for that by faith without works , he understandeth faith and works , is an unreasonable supposition . if any do yet pretend , that he hath given any such answer , let them produce it ; as yet it hath not been made to appear . and is it not strange that if this indeed were his doctrine , and the contrary a mistake of it , namely , that our personal righteousness , holiness , and works had an influence into our justification , and were in any sort our righteousness before god therein , that he who in an eminent manner every where presseth the necessity of them , sheweth their true nature and use , both in general and in particular duties of all sorts , above any of the writers of the new testament , should not make use of this truth in answer unto an objection wherein he was charged to render them all needless and useless ? his doctrine was urged with this objection as himself acknowledged , and on the account of it rejected by many , rom. . , . gal. . . he did see and know that the corrupt lusts and depraved affections of the minds of many would supply them with subtile arguings against it . yea he did foresee by the holy spirit , as appeareth in many places of his writings , that it would be perverted and abused . and surely it was highly incumbent on him to obviate what in him lay , these evils , and so state his doctrine upon this objection , that no countenance might ever be given unto it . and is it not strange that he should not on this occasion , once at least , somewhere or other , give an intimation , that although he rejected the works of the law , yet he maintained the necessity of evangelical works , in order unto our justification before god as the condition of it , or that whereby we are justified according unto the gospel . if this were indeed his doctrine , and that which would so easily solve this difficulty , and answer this objection , as both of them are by some pretended , certainly neither his wisdom nor his care of the church under the conduct of the infallible spirit would have suffered him to omit this reply , were it consistent with the truth which he had delivered . but he is so far from any such plea , that when the most unavoidable occasion was administred unto it , he not only waves any mention of it , but in its stead affirms that which plainly evidenceth that he allowed not of it . see eph. . , . having positively excluded works from our justification , not of works least any man should boast , it being natural thereon to enquire , to what end do works serve , or is there any necessity of them ? instead of a distinction of works legal and evangelical in order unto our justification , he asserts the necessity of the later on other grounds , reasons and motives , manifesting that they were those in particular which he excluded , as we have seen in the consideration of the place ; wherefore that we may not forsake his pattern and example in the same cause , seeing he was wiser and holier , knew more of the mind of god , and had more zeal for personal righteousness and holiness in the church than we all , if we are pressed a thousand times with this objection we shall never seek to deliver our selves from it , by answering that we allow these things to be the condition , or causes of our justification , or the matter of our righteousness before god , seeing he would not so do . secondly , we may observe , that in his answer unto this objection , whether expresly mentioned or tacitly obviated , he insisteth not any where upon the common principle of moral duties , but on those motives and reasons of holiness , obedience , good works alone , which are peculiar unto believers . for the question was not , whether all mankind were obliged unto obedience unto god and the duties thereof of by the moral law. but whether there were an obligation from the gospel upon believers unto righteousness , holiness and good works , such as was suited to affect and constrain their minds unto them . nor will we admit of any other state of the question but this only ; whether upon the supposition of our gratuitous justification through the imputation of the righteousness of christ , there are in the gospel grounds , reasons and motives making necessary , and efficaciously influencing the minds of believers unto obedience and good works ; for those who are not believers , we have nothing to do with them in this matter , nor do plead that evangelical grounds and motives are suited or effectual to work them unto obedience ; yea we know the contrary , and that they are apt both to despise them and abuse them . see i cor. . , . cor. . . such persons are under the law , and there we leave them unto the authority of god in the moral law. but that the apostle doth confine his enquiry unto believers , is evident in every place wherein he maketh mention of it , rom. . , . how shall we that are dead unto sin , live any longer therein ? know ye not that so many of us as were baptized into jesus christ , &c. eph. . . for we are the workmanship of god created in christ jesus unto good works . wherefore we shall not at all contend what cogency unto duties of holiness , there is in gospel motives and reasons unto the minds of vnbelievers , whatever may be the truth in that case ; but what is their power force and efficacy towards them that truly believe . thirdly , the answers which the apostle returns positively unto this objection wherein he declares the necessity , nature , ends and use of evangelical righteousness , and good works , are large , and many comprehensive of a great part of the doctrine of the gospel . i shall only mention the heads of some of them which are the same that we plead in the vindication of the same truth . . he pleads the ordination of god ; god hath before ordained that we should walk in them ; eph. . . god hath designed , in the disposal of the order of the causes of salvation , that those who believe in christ should live in , walk in , abound in , good works and all duties of obedience unto god. to this end are precepts , directions , motives and encouragements every where multiplied in the scripture . wherefore we say that good works , and that as they include the gradual progressive renovation of our natures , our growth and increase in grace , with fruitfulness in our lives , are necessary from the ordination of god , from his will and command . and what need there any further dispute about the necessity of good works among them that know what it is to believe , or what respect there is in the souls and consciences of believers unto the commands of god ? but what force , say some , is in this command or ordination of god , when notwithstanding it , and if we do not apply our selves unto obedience , we shall be justified by the imputation of the righteousness of christ , and so may be saved without them . i say ( ) as was before observed , that it is believers alone concerning whom this enquiry is made , and there is none of them but will judge this a most unreasonable and senseless objection , as that which ariseth from an utter ignorance of their state and relation unto god. to suppose that the minds of believers are not as much and as effectually influenced with the authority and commands of god unto duty and obedience , as if they were all given in order unto their justification , is to consider neither what faith is , nor what it is to be a believer , nor what is the relation that we stand in unto god by faith in christ jesus , nor what are the arguments or motives wherewith the minds of such persons are principally affected and constrained . this is the answer which the apostle gives at large unto this exception , rom. . , . ( ) the whole fallacy of this exception is ( ) in separating the things that god hath made inseparable , these are our justification and our sanctification . to suppose that the one of these may be without the other , is to overthrow the whole gospel , ( ) in compounding those things that are distinct , namely , justification and eternal actual salvation ; the respect of works and obedience being not the same unto them both , as hath been declared . wherefore this imagination that the commands of god unto duty ; however given , and unto what ends soever , are not equally obligatory unto the consciences of believers , as if they were all given in order unto their justification before god , is an absurd figment , and which all of them who are truly so , defie . yea they have a greater power upon them , than they could have , if the duties required in them were in order unto their justification , and so were antecedent thereunto . for thereby they must be supposed to have their efficacy upon them before they truly believe . for to say , that a man may be a true believer , or truly believe , in answer unto the commands of the gospel , and not to be thereon , in the same instant of time absolutely justified , is not to dispute about any point of religion , but plainly to deny the whole truth of the gospel . but it is faith alone that gives power and efficacy unto gospel commands , effectually to influence the soul unto obedience . wherefore this obligation is more powerfully constraining , as they are given unto those that are justified , then if they were given them in order unto their justification . secondly , the apostle answers , as we do also , do we then make void the law through faith ? god forbid ; yea we establish the law. for although the law is principally established in and by the obedience and sufferings of christ , rom. . , . chap. . , . yet is it not , by the doctrine of faith and the imputation of the righteousness of christ unto the justification of life , made void as unto believers . neither of these do exempt them from that obligation unto universal obedience , which is prescribed in the law. they are still obliged by vertue thereof to love the lord their god with all their hearts , and their neighbours as themselves . they are indeed freed from the law , and all its commands unto duty as it abides in its first consideration , do this and live , the opposite whereunto , is cursed is every one that continueth not in all things written in the law to do them . for he that is under the obligation of the law in order unto justification and life , falls inevitably under the curse of it , upon the supposition of any one transgression . but we are made free to give obedience unto it , on gospel motives , and for gospel ends , as the apostle declares at large , rom. . and the obligation of it is such unto all believers , as that the least transgression of it hath the nature of sin . but are they hereon bound over by the law unto everlasting punishment , or , as some phrase it , will god damn them that transgress the law , without which all this is nothing ? i ask again what they think hereof ; and upon a supposition that he will do so , what they further think will become of themselves ? for my part i say no ; even as the apostle saith , there is no condemnation unto them that are in christ jesus . where then , they will say , is the necessity of obedience from the obligation of the law , if god will not damn them that transgress it ? and i say , it were well if some men did understand what they say in these things , or would learn , for a while at least , to hold their peace . the law equally requires obedience in all instances of duty , if it require any at all . as unto its obligatory power , it is capable neither of dispensation nor relaxation , so long as the essential differences of good and evil do remain . if then none can be obliged unto duty by vertue of its commands , but that they must on every transgression fall under its curse , either it obligeth no one at all , or no one can be saved . but although we are freed from the curse and condemning power of the law by him who hath made an end of sin and brought in everlasting righteousness , yet whilest we are viatores in order unto the accomplishment of gods design for the restauration of his image in us , we are obliged to endeavour after all that holiness and righteousness which the law requires of us . thirdly , the apostle answereth this objection , by discovering the necessary relation that faith hath , unto the death of christ , the grace of god , with the nature of sanctification , excellency , use , and advantage of gospel holiness , and the end of it in gods appointment . this he doth at large in the whole sixth chapter of the epistle to the romans , and that with this immediate design , to shew the consistency of justification by faith alone , with the necessity of personal righteousness and holiness . the due pleading of these things would require a just and full exposition of that chapter wherein the apostle hath comprized the chief springs and reasons of evangelical obedience . i shall only say , that those unto whom the reasons of it and motives unto it , therein expressed , which are all of them compliant with the doctrine of justification by the imputation of the righteousness of christ are not effectual unto their own personal obedience , and do not demonstrate an indispensible necessity of it , are so unacquainted with the gospel , the nature of faith , the genius and inclination of the new creature ( for , let men scoff on whilest they please , he that is in christ jesus is a new creature ) the constraining efficacy of the grace of god , and love of christ , of the oeconomy of god in the disposition of the causes and means of our salvation , as i shall never trouble my self to contend with them about these things . sundry other considerations i thought to have added unto the same purpose ; and to have shewed ( ) that to prove the necessity of inherent righteousness and holiness , we make use of the arguments which are suggested unto us in the scripture . ( ) that we make use of all of them in the sense wherein and unto the ends for which they are urged therein , in perfect compliance with what we teach concerning justification . ( ) that all the pretended arguments or motives for and unto evangelical holiness which are inconsistent with the imputation of the righteousness of christ , do indeed obstruct it and evert it . ( ) that the holiness which we make necessary unto the salvation of them that believe is of a more excellent sublime and heavenly nature in its causes , essence , operations , and effects , than what is allowed or believed by the most of those by whom the doctrine of justification is opposed . ( ) that the holiness and righteousness which is pleaded for by the socinians and those that follow them , doth in nothing exceed the righteousness of the scribes and pharisees , nor upon their principles can any man go beyond them . but whereas this discourse hath already much exceeded my first intention , and that as i said before , i have already at large treated on the doctrine of the nature and necessity of evangelical holiness , i shall at present omit the further handling of these things and acquiesce in the answers given by the apostle unto this objection . chap. xx. the doctrine of the apostle james , concerning faith and works . it s agreement with that of st. paul. the seeming difference that is between the apostle paul and james in what they teach concerning faith , works , and justification , requires our consideration of it . for many do take advantage from some words and expressions used by the later , directly to oppose the doctrine fully and plainly declared by the former . but whatever is of that nature pretended hath been so satisfactorily already answered and removed by others , as that there is no great need to treat of it again . and although i suppose that there will not be an end of contending and writing in these causes , whilest we know but in part and prophesie but in part , yet i must say , that in my judgment the usual solution of this appearing difficulty securing the doctrine of justification by faith through the imputation of the righteousness of christ from any concernment or contradiction in the discourse of st. james , chap. . v. . to the end , hath not been in the least impeached , not hath had any new difficulty put upon it in some late discourses to that purpose . i should therefore utterly forbear to speak any thing hereof , but that i suppose it will be expected in a discourse of this nature , and do hope that i also may contribute some light unto the clearing and vindication of the truth . to this purpose it may be observed , that . it is taken for granted on all hands , that there is no real repugnancy or contradiction between what is delivered by these two apostles . for if that were so , the writings of one of them must be pseudepigrapha , or falsly ascribed unto them whose names they bear , and uncanonical , as the authority of the epistle of james hath been by some both of old and of late highly , but rashly questioned . wherefore their words are certainly capable of a just reconciliation . that we cannot any of us attain thereunto , or that we do not agree therein is from the darkness of our own minds , the weakness of our understandings , and with too many , from the power of prejudices . . it is taken also for granted on all other occasions , that when there is an appearance of repugnancy or contradiction in any places of scripture , if some , or any of them , do treat directly , designedly , and largely about the matter concerning which there is a seeming repugnancy or contradiction , and others , or any other speak of the same things only obiter occasionally , transiently , in order unto other ends , the truth is to be learned , stated and fixed from the former places . or the interpretation of those places where any truth is mentioned only occasionally with reference unto other things or ends , is , as unto that truth , to be taken from and accommodated unto those other places wherein it is the design and purpose of the holy penman to declare it for its own sake , and to guide the faith of the church therein . and there is not a more rational and natural rule of the interpretation of scripture among all them which are by common consent agreed upon . . according unto this rule , it is unquestionable that the doctrine of justification before god is to be learned from the writings of the apostle paul , and from them is light to be taken into all other places of scripture where it is occasionally mentioned . especially it is so , considering how exactly this doctrine represents the whole scope of the scripture , and is witnessed unto by particular testimonies occasionally given unto the same truth , without number . for it must be acknowledged that he wrote of this subject of our justification before god , on purpose to declare it for its own sake , and its use in the church , and that he doth it fully , largely , and frequently in a constant harmony of expressions . and he owns those reasons that pressed him unto fulness , and accuracy herein . ( ) the importance of the doctrine it self . this he declares to be such , as that thereon our salvation doth immediately depend ; and that it was the hinge whereon the whole doctrine of the gospel did turn , articulus stantis aut cadentis-ecelesiae , gal. . , . chap. . , . ( ) the plausible and dangerous opposition , that was then made unto it . this was so managed , and that with such specious pretences as that very many were prevailed on , and turned from the truth by it , as it was with the galatians , and many detained from the faith of the gospel out of a dislike unto it , rom. . , . what care and diligence this requireth in the declaration of any truth is sufficiently known unto them , who are acquainted with these things , what zeal , care and circumspection it stirred up the apostle unto , is manifest in all his writings . ( ) the abuse which the corrupt nature of man is apt to put upon this doctrine of grace , and which some did actually pervert it unto . this also himself takes notice of , and througly vindicates it from giving the least countenance unto such wrestings and impositions . certainly , never was there a greater necessity incumbent on any person fully and plainly to teach and declare a doctrine of truth , than was on him at that time in his circumstances , considering the place and duty that he was called unto . and no reason can be imagined why we should not principally and in the first place learn the truth herein from his declaration and vindication of it , if withal ▪ we do indeed believe that he was ▪ divinely inspired , and divinely guided to reveal the truth for the information of the church . as unto what is delivered by the apostle james , so far as our justification is included therein , things are quite otherwise . he doth not undertake to declare the doctrine of our justification before god , but having another design in hand as we shall see immediately , he vindicates it from the abuse that some in those days had put it unto , as other doctrines of the grace of god which they turn'd into licentiousness . wherefore it is from the writings of the apostle paul , that we are principally to learn the truth in this matter , and unto what is by him plainly declared is the interpretation of other places to be accommodated . . some of late are not of this mind : they contend earnestly that paul is to be interpreted by james , and not on the contrary . and unto this end they tell us that the writings of paul are obscure , that sundry of the antients take notice thereof , that many take occasion of errors from them , with sundry things of an alike nature , indeed scandalous to christian religion . and that james writing after him , is presumed to give an interpretation unto his sayings , which are therefore to be expounded and understood according unto that interpretation . ans. ( ) as to the vindication of the writings of st. paul , which begin now to be frequently reflected on with much severity ( which is one effect of the secret prevalency of the atheism of these days ) as there is no need of it , so it is designed for a more proper place . only i know not how any person that can pretend the least acquaintance with antiquity can plead a passage out of irenaeus wherein he was evidently himself mistaken , or a rash word of origen , or the like in derogation from the perspicuity of the writings of this apostle , when they cannot but know how easie it were to overwhelm them with testimonies unto the contrary from all the famous writers of the church in several ages . and ( as for instance in one ) chrysostome in forty places gives an account why some men understood not his writings which in themselves were so gloriously evident and perspicuous ; so for their satisfaction i shall refer them only unto the preface unto his exposition of his epistles , of which kind they will be directed unto more in due season . but he needs not the testimony of men , nor of the whole church together , whose safety and security it is to be built on that doctrine which he taught . in the mean time it would not be unpleasant to consider ( but that the perverseness of the minds of men is rather a real occasion of sorrow ) how those who have the same design do agree in their conceptions about his writings , for some will have it , that if not all , yet the most of his epistles were written against the gnosticks and in the confutation of their errour ; others , that the gnosticks took the occasion of their errours from his writings . so bold will men make with things divine to satisfie a present interest . secondly , this was not the judgment of the ancient church for three or four hundred years . for whereas the epistles of paul were always esteemed the principal treasure of the church , the great guide and rule of the christian faith , this of james was scarce received as canonical by many , and doubted of by the most , as both eusebius and hierome do testifie . thirdly , the design of the apostle james is not at all to explain the meaning of paul in his epistles as is pretended , but only to vindicate the doctrine of the gospel from the abuse of such as used their liberty for a cloak of maliciousness , and turning the grace of god into lasciviousness , continued in sin under a pretence that grace had abounded unto that end . fourthly , the apostle paul doth himself as we have declared , vindicate his own doctrine from such exceptions and abuses as men either made at it , or turned it unto . nor have we any other doctrine in his epistles than what he preached all the world over , and whereby he laid the foundation of christian religion especially among the gentiles . these things being premised , i shall briefly evidence that there is not the least repugnancy or contradiction between what is declared by these two apostles , as unto our justification with the causes of it . and this i shall do , . by some general considerations of the nature and tendency of both their discourses . ( ) by a particular explication of the context in that of st. james . and under the first head i shall manifest . ( ) that they have not the same scope , design or end in their discourses ; that they do not consider the same question , nor state the same case , nor determine on the same enquiry , and therefore not speaking ad idem unto the same thing do not contradict one another . ( ) that as faith is a word of various signification in the scripture , and doth as we have proved before , denote that which is of divers kinds , they speak not of the same faith , or faith of the same kind , and therefore there can be no contradiction in what the one ascribes unto it , and the other derogates from it , seeing they speak not of the same faith. ( ) that they do not speak of justification in the same sense , nor with respect unto the same ends . ( ) that as unto works they both intend the same , namely , the works of obedience unto the moral law. as to the scope and design of the apostle paul , the question which he answereth , the case which he proposeth and determines upon , are manifest in all his writings , especially his epistles unto the romans and galatians . the whole of his purpose is to declare , how a guilty convinced sinner comes through faith in the blood of christ to have all his sins pardoned , to be accepted with god , and obtain a right unto the heavenly inheritance , that is , be acquitted and justified in the sight of god. and as the doctrine hereof belonged eminently unto the gospel , whose revelation and declaration unto the gentiles was in a peculiar manner committed unto him , so as we have newly observed , he had an especial reason to insist much upon it from the opposition that was made unto it by the jews and judaizing christians , who ascribed this priviledge unto the law , and our own works of obedience in compliance therewithal . this is the case he states , this the question he determines in all his discourses about justification ; and in the explication thereof declares the nature and causes of it , as also vindicates it from all exceptions . for whereas men of corrupt minds and willing to indulge unto their lusts ( as all men naturally desire nothing but what god hath made eternally inconsistent , namely , that they may live in sin here , and come to blessedness hereafter ) might conclude that if it were so as he declared , that we are justified freely through the grace of god by the imputation of a righteousness that originally and inherently is not our own , then was there no more required of us , no relinquishment of sin , no attendance unto the duties of righteousness and holiness , he obviates such impious suggestions , and shews the inconsequence of them on the doctrine that he taught . but this he doth not do in any place by intimating or granting that our own works of obedience or righteousness are necessary unto , or have any causal influence into our justification before god. had there been a truth herein , were not a supposition thereof really inconsistent with the whole of his doctrine and destructive of it , he would not have omitted the plea of it , nor ought so to have done , as we have shewed . and to suppose that there was need that any other should explain and vindicate his doctrine from the same exceptions which he takes notice of by such a plea , as he himself would not make use of but rejects , is foolish and impious . the apostle james on the other hand had no such scope or design , or any such occasion for what he wrote in this matter . he doth not enquire , or give intimation of any such enquiry , he doth not state the case how a guilty convinced sinner whose mouth is stopped as unto any plea or excuse for himself , may come to be justified in the sight of god , that is , receive the pardon of sins , and the gift of righteousness unto life . to resolve this question into our own works , is to overthrow the whole gospel . but he had in hand a business quite of another nature . for as we have said , there were many in those days who professed the christian religion or faith in the gospel , whereon they presumed that as they were already justified , so that there was nothing more needful unto them that they might be saved . a desirable estate they thought they had attained , suited unto all the interest of the flesh , whereby they might live in sin , and neglect of all duty of obedience , and yet be eternally saved . some suppose that this pernicious conceit was imbibed by them from the poysonous opinions that some had then divulged , according as the apostle paul foretold that it would come to pass , tim. . , , . for it is generally conceived that simon magus and his followers had by this time infected the minds of many with their abominations , and amongst them this was one , and not the least pernicious , that by faith was intended a liberty from the law , and unto sin , or unto them that had it , the taking away of all difference between good and evil , which was afterwards improved by basilides valentinus , and the rest of the gnosticks . or it may be it was only the corruption of mens hearts and lives , that prompted them to seek after such a countenance unto sin. and this latter i judg it was . there were then among professed christians , such as the world now swarms withal , who suppose that their faith , or the religion which they profess , be it what it will , shall save them , although they live in flagitious wickedness , and are utterly barren as unto any good works or duties of obedience . nor is there any other occasion of what he writes intimated in the epistle ; for he makes no mention of seducers , as john doth expresly and frequently , some while after . against this sort of persons , or for their conviction he designs two things . ( . ) in general to prove the necessity of works unto all that profess the gospel or faith in christ thereby . ( . ) to evidence the vanity and folly of their pretence unto justification , or that they were justified and should be saved , by that faith that was indeed so far from being fruitful in good works , as that it was pretended by them only to countenance themselves in sin. unto these ends are all his arguings designed and no other . he proves effectually that the faith which is wholly barren and fruitless as unto obedience , and which men pretended to countenance themselves in their sins , is not that faith whereby we are justified , and whereby we may be saved , but a dead carcass , of no use nor benefit , as he declares by the conclusion of his whole dispute , in the last verse of the chapter . he doth not direct any how they may be justified before god , but convinceth some that they are not justified by trusting unto such a dead faith , and declares the only way whereby any man may really evidence and manifest that he is so justified indeed . this design of his is so plain , as nothing can be more evident , and they miss the whole scope of the apostle , who observe it not in their expositions of the context . wherefore the principal design of the apostles being so distant , there is no repugnancy in their assertions , though their words make an appearance thereof . for they do not speak ad idem , nor of things eodem respectu . james doth not once enquire how a guilty convinced sinner , cast and condemned by the law , may come to be justified before god ; and paul speaks to nothing else . wherefore apply the expressions of each of them unto their proper design and scope , as we must do , or we depart from all sober rules of interpretation , and render it impossible to understand either of them aright , and there is no disagreement or appearance of it between them . secondly , they speak not of the same faith. wherefore there can be no discrepancy in what one ascribes unto faith , and the other denies concerning it , seeing they understand not the same thing thereby , for they speak not of the same faith. as if one affirms that fire will burn , and another denyeth it , there is no contradiction between them , whilst one intends real fire , and the other only that which is painted , and both declare themselves accordingly . for we have proved before that there are two sorts of faith wherewith men are said to believe the gospel , and make profession thereof , as also that which belongs unto the one , doth not belong unto the other ; none i suppose will deny but that by faith in the matter of our justification , st. paul intends that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or properly so called . the faith of gods elect , precious faith , more precious then gold , the faith that purifieth the heart , and works by love , the faith whereby christ dwelleth in us , and we abide in him , whereby we live to god , a living faith , is that alone which he intendeth . for all these things , and other spiritual effects without number doth he ascribe unto that faith which he insisteth on , to be on our part the only means of our justification before god. but as unto the faith intended by the apostle james , he assigns nothing of all this unto it ; yea , the only argument whereby he proves that men cannot be saved by that faith which he treats of , is that nothing of all this is found in it . that which he intends is , what he calls it , a dead faith , a carcass without breath , the faith of devils , a wordy faith , that is no more truly what it is called , than it is true charity to send away naked and hungry persons without relief , but no without derision . well may he deny justification in any sense unto to this faith however boasted of , when yet it may be justly ascribed unto that faith which paul speaks of . bellarmine useth several arguments to prove that the faith here intended by james , is justifying faith considered in its self ; but they are all weak to contempt , as being built on this supposition , that true justifying faith is nothing but a real assent unto the catholick doctrine or divine revelation . de justificat . lib. . cap. . his first is , that james calleth it faith absolutely , whereby always in the scripture true faith is intended . ans. . james calls it a dead faith , the faith of devils , and casteth all manner of reproach upon it , which he would not have done on any duty or grace truely evangelical . ( . ) every faith that is true as unto the reality of assent which is given by it unto the truth , is neither living , justifying , nor saving , as hath been proved . ( . ) they are said to have faith absolutely or absolutely to believe , who never had that faith which is true and saving , joh. . . act. . . he urgeth that in the same place and chapter he treats of the faith of abraham , and affirms that it wrought with his works , vers. , . but this a vain shadow of faith doth not do ; it was therefore true faith , and that which is most properly called so , that the apostle intendeth . ans. this pretence is indeed ridiculous : for the apostle doth not give the faith of abraham as an instance of that faith which he had treated with so much severity , but of that which is directly contrary unto it , and whereby he designed to prove that the other faith which he had reflected on , was of no use nor advantage unto them that had it . for this faith of abraham produced good works , which the other was wholly without . thirdly , he urgeth , v. you see then how that by works a man is justified , and not by faith only : for the faith that james speaks of justifieth with works , but a false faith , the shadow of a faith doth not so ; it is therefore true saving faith , whereof the apostle speaks . ans. he is utterly mistaken ; for the apostle doth not ascribe justification partly to works , and partly to faith ; but he ascribes justification in the sense by him intended , wholly to works in opposition to that faith concerning which he treats . for there is a plain antithesis in the words between works and faith as unto justification in the sense by him intended . a dead faith , a faith without works , the faith of devils is excluded from having any influence into justification , fourthly , he adds that the apostle compares this faith without works unto a rich man that gives nothing unto the poor , ver . . and a body without a spirit , ver . . wherefore , as that knowledg whereby a rich man knows the wants of the poor is true and real , and a dead body is a body ; so is faith without works true faith also , and as such is considered by saint james . ans. these things do evidently destroy what they are produced in the confirmation of , only the cardinal helps them out with a little sophistry . for whereas the apostle compares this faith unto the charity of a man that gives nothing to the poor , he suggests in the room thereof his knowledge of their poverty . and his knowledge may be true , and the more true and certain it is , the more false and feigned is the charity which he pretends in these words , go and be fed or cloathed . such is the faith the apostle speaks of . and although a dead body is a true body , that is , as unto the matter or substance of it , a carcass ; yet is it not an essential part of a living man. a carcass is not of the same nature or kind as is the body of a living man. and we assert no other difference between the faith spoken of by the apostle , and that which is justifying , than what is between a dead breathless carcass and a living animated body , prepared and fitted for all vital acts . wherefore it is evident beyond all contradiction , if we have not a mind to be contentious , that what the apostle james here derogates from faith as unto our justification it respects only a dead barren lifeless faith , such as is usually pretended by ungodly godly men to countenance themselves in their sins . and herein the faith asserted by paul hath no concern . the consideration of the present condition of the profession of faith in the world , will direct us unto the best exposition of this place . thirdly , they speak not of justification in the same sense nor unto the same end . it is of our absolute justification before god , the justification of our persons , our acceptance with him and the grant of a right unto the heavenly inheritance , that the apostle paul doth treat and thereof alone . this he declares in all the causes of it , all that on the part of god , or on our part concurreth thereunto . the evidence , the knowledge , the sense , the fruit , the manifestation of it in our own consciences , in the church , unto others that profess the faith , he treats not of , but speaks of them separately as they occur on other occasions . the justification he treats of , is but one and at once accomplished before god , changing the relative state of the person justified , and is capable of being evidenced various ways unto the glory of god and the consolation of them that truly believe . hereof the apostle james doth not treat at all ; for his whole enquiry is after the nature of that faith whereby we are justified , and the only way whereby it may be evidenced to be of the right kind , such as a man may safely trust unto . wherefore he treats of justification only as to the evidence and manifestation of it , nor had he any occasion to do otherwise . and this is apparent from both the instances , whereby he confirms his purpose . the first , is that of abraham , ver . . , . for he says , that by abrahams being justified by works in the way and manner wherein he asserts him so to have been , the scripture was fulfilled , which says that abraham believed god , and it was imputed unto him for righteousness . and if his intention were to prove that we are justified before god by works and not by faith , because abraham was so , the testimony produced is contrary , yea directly contradictory unto what should be proved by it , and accordingly is alledged by paul to prove that abraham was justified by faith without works , as the words do plainly import . nor can any man declare , how the truth of this proposition , abraham was justified by works , intending absolute justification before god , was that wherein that scripture was fulfilled ; abraham believed god and it was imputed unto him for righteousness ; especially , considering the opposition that is made both here and elsewhere between faith and works in this matter . besides , he asserts that abraham was justified by works then when he had offered his son on the altar ; the same we believe also , but only enquire in what sense he was so justified . for it was thirty years or thereabout after it was testified concerning him , that he believed god and it was imputed unto him for righteousness ; and when righteousness was imputed unto him he was justified . and twice justified in the same sense , in the same way , with the same kind of justification he was not . how then was he justified by works when he offered his son on the altar ? he that can conceive it to be any otherwise , but that he was by his work in the offering of his son evidenced and declared in the sight of god and man to be justified , apprehends what i cannot attain unto , seeing that he was really justified long before , as is unquestionable and confessed by all . he was i say then justified in the sight of god , in the way declared , gen. . . and gave a signal testimony unto the sincerity of his faith and trust in god , manifesting the truth of that scripture , he believed god and it was imputed unto him for righteousness . and in the quotation of this testimony the apostle openly acknowledgeth that he was really accounted righteous , had righteousness imputed unto him and was justified before god ( the reasons and causes whereof , he therefore considereth not ) long before that justification which he ascribes unto his works , which therefore can be nothing but the evidencing proving and manifestation of it : whence also it appears of what nature that faith is whereby we are justified , the declaration whereof is the principal design of the apostle . in brief the scripture alledged that abraham believed and it was imputed unto him for righteousness , was fulfilled when he was justified by works on the offering of his son on the altar , either by the imputation of righteousness unto him , or by a real efficiency or working righteousness in him , or by the manifestation and evidence of his former justification , or some other way must be found out . ( ) that it was not by imputation , or that righteousness unto the justification of life , was not then first imputed unto him is plain in the text , for it was so imputed unto him long before , and that in such a way as the apostle proves thereby , that righteousness is imputed without works . ( ) that he was not justified by a real efficiency of an habit of righteousness in him , or by any way of making him inherently righteous , who was before unrighteous is plain also , because he was righteous in that sense long before , and had abounded in the works of righteousness unto the praise of god. it remains therefore that then , and by the work mentioned , he was justified as unto the evidencing and manifestation of his faith and justification thereon . his other instance is of rahab concerning whom he asserts that she was justified by works when she had received the messengers and sent them away . but she received the spies by faith , as the holy ghost witnesseth , heb. . . and therefore had true faith before their coming ; and if so , was really justified . for that any one should be a true believer , and yet not be justified is destructive unto the foundation of the gospel . in this condition she received the messengers , and made unto them a full declaration of her faith , josh. . , . after her believing and justification thereon , and after the confession she had made of her faith , she exposed her life by concealing and sending of them away . hereby did she justifie the sincerity of her faith and confession , and in that sense alone is said to be justified by works : and in no other sense doth the apostle james in this place make mention of justification , which he doth also only occasionally . fourthly , as unto works mentioned by both apostles , the same works are intended , and there is no disagreement in the least about them . for as the apostle james intends by works , duties of obedience unto god according to the law , as is evident from the whole first part of the chapter , which gives occasion unto the discourse of faith and works ; so the same are intended by the apostle paul also , as we have proved before . and as unto the necessity of them in all believers , as unto other ends , so as evidences of their faith and justification , it is no less pressed by the one than the other as hath been declared . these things being in general premised , we may observe some things in particular from the discourse of the apostle james , sufficiently evidencing that there is no contradiction therein , unto what is delivered by the apostle paul concerning our justification by faith and the imputation of righteousness without works , nor to the doctrine which from him we have learned and declared ; as ( ) he makes no composition or conjunction between faith and works in our justification , but opposeth them the one to the other , asserting the one and rejecting the other in order unto our justification . ( ) he makes no distinction of a first and second justification , of the beginning and continuation of justification , but speaks of one justification only which is our first personal justification before god. neither are we concerned in any other justification in this cause whatever . ( ) that he ascribes this justification wholly unto works in contradistinction unto faith , as unto that sense of justification which he intended , and the faith whereof he treated wherefore ( ) he doth not at all enquire or determine how a sinner is justified before god , but how professors of the gospel can prove or demonstrate that they are so , and that they do not deceive themselves by trusting unto a lifeless and barren faith. all these things will be further evidenced in a brief consideration of the context it self , wherewith i shall close this discourse . in the beginning of the chapter unto v. . he reproves those unto whom he wrote for many sins committed against the law the rule of their sins and obedience ; or at least warneth them of them ; and having shewed the danger they were in hereby , he discovers the root and principal occasion of it , v. . which was no other but a vain surmise and deceiving presumption that the faith required in the gospel was nothing but a bare assent unto the doctrine of it , whereon they were delivered from all obligation unto moral obedience or good works , and might without any danger unto their eternal state live in whatever sins their lusts inclined them unto , chap. . v. , , , . chap. . v. , , , , . the state of such persons which contains the whole cause which he speaks unto , and which gives rule and measure unto the interpretation of all his future arguings is laid down , v. . what doth it profit my brethren though a man say he hath faith and have not works , can faith save him ? suppose a man , any one of those who are guilty of the sins charged on them in the foregoing verses , do yet say , or boast of himself , that he hath faith , that he makes profession of the gospel , that he hath left either judaism or paganism , and betaken himself to the faith of the gospel , and therefore although he be destitute of good works , and live in sin , he is accepted with god and shall be saved ? will indeed this faith save him ? this therefore is the question proposed : whereas the gospel saith plainly , that he who believeth shall be saved ; whether that faith which may and doth consist with an indulgence unto sin , and a neglect of duties of obedience , is that faith whereunto the promise of life and salvation is annexed ? and thereon , the enquiry proceeds , how any man , in particular he who says he hath faith , may prove and evidence himself to have that faith which will secure his salvation . and the apostle denies that this is such a faith as can consist without works , or that any man can evidence himself to have true faith any otherwise but by works of obedience only . and in the proof hereof doth his whole ensuing discourse consist . not once doth he propose unto consideration the means and causes of the justification of a convinced sinner before god , nor had he any occasion so to do . so that his words are openly wrested when they are applied unto any such intention . that the faith which he intends and describes , is altogether useless unto the end pretended to be attainable by it ; namely , salvation , he proves in an instance of , and by comparing it with the love or charity of an alike nature , v. . . if a brother or sister be naked and destitute of daily food , and one of you say unto him , depart in peace , be ye warmed and filled , notwithstanding ye give them not those things which are needful to the body , what doth it profit ? this love or charity is not that gospel grace which is required of us under that name ; for he who behaveth himself thus towards the poor , the love of god dwelleth not in him , joh. . . whatever name it may have , whatever it may pretend unto , whatever it may be professed or accepted for , love it is not , nor hath any of the effects of love ; is neither useful nor profitable . hence the apostle infers , v. . even so faith , if it hath not works , is dead being alone . for this was that which he undertook to prove , not that we are not justified by faith alone without works before god , but that the faith which is alone without works , is dead useless and unprofitable . having given this first evidence unto the conclusion which in thesi he designed to prove , he reassumes the question and states it in hypothesi , so as to give it a more full demonstration , v. . yea a man may say thou hast faith , and i have works , shew me thy faith without thy works , ( that is , which is without works , or by thy works ) and i will shew thee my faith by my works . it is plain beyond denial , that the apostle doth here again propose his main question only on a supposition that there is a dead useless faith which he had proved before . for now all the enquiry remaining is how true faith , or that which is of the right gospel kind , may be shewed , evidenced or demonstrated , so , as that their folly may appear , who trust unto any other faith whatever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , evidence or demonstate thy faith to be true by the only means thereof , which is works . and therefore although he say , thou hast faith , that is , thou professest and boastest that thou hast that faith whereby thou mayest be saved , and i have works , he doth not say , shew me thy faith by thy works , and i will shew thee my works by my faith , which the antithesis would require , but i will shew thee my faith by my works , because the whole question was concerning the evidencing of faith and not of works . that this faith which cannot be evidenced by works , which is not fruitful in them , but consists only in a bare assent unto the truth of divine revelation , is not the faith that doth justifie or will save us , he further proves in that it is no other but what the devils themselves have , and no man can think or hope to be saved by that which is common unto them with devils , and wherein they do much exceed them , v. . thou beliivest there is one god , thou dost well , the devils also believe and tremble . the belief of one god is not the whole of what the devils believe , but is singled out as the principal fundamental truth , and on the concession whereof an assent unto all divine revelation doth necessarily ensue . and this is the second argument , whereby he proves an empty barren faith to be dead and useless . the second confirmation being given unto his principal assertion , he restates it in that way , and under those terms wherein he designed it unto its last confirmation . but wilt thou know o vain man that faith without works is dead ? ver . . and we may consider in the words . ( ) the person with whom he deals whose conviction he endeavoured him , he calls a vain man , not in general , as every man living is altogether vanity , but as one who in an especial manner is vainly puffed up in his own fleshly mind , one that hath entertained vain imaginations of being saved by an empty profession of the gospel , without any fruit of obedience . ( ) that which he designs with respect unto this vain man is his conviction , a conviction of that foolish and pernicious errour that he had imbibed ; wilt thou know o vain man. ( ) that which alone he designed to convince him of is , that faith without works is dead ; that is , the faith which is without works , which is barren and unfruitful , is dead and useless . this is that alone , and this is all that he undertakes to prove by his following instances and arguings , neither do they prove any more . to wrest his words to any other purpose when they are all proper and suited unto what he expresseth as his only design , is to offer violence unto them . this therefore he proves by the consideration of the faith of abraham . ver . . was not abraham our father justified by works , when he had offered isaac his son upon the altar ? some things must be observed to clear the mind of the apostle herein : as ( ) it is certain that abraham was justified many years before the work instanced in was performed : for long before was that testimony given concerning him , he believed in the lord , and he counted it unto him for righteousness , and the imputation of righteousness upon believing is all the justification we enquire after or will contend about . ( ) it is certain that in the relation of the story here repeated by the apostle , there is not any one word spoken of abrahams being then justified before god , by that or any other work whatever . but ( ) it is plain and evident that in the place related unto , abraham was declared to be justified by an open attestation unto his faith and fear of god as sincere , and that they had evidenced themselves so to be , in the sight of god himself , which god condescends to express by an assumption of humane affections , gen. . . now i know that thou fearest god , seeing thou hast not withheld thy son , thine only son from me . that this is the justification which the apostle intends cannot be denied , but out of love to strife . and this was the manifestation and declaration of the truth and sincerity of his faith whereby he was justified before god. and hereby the apostle directly and undeniably proves what he produceth this instance for ; namely , that faith without works is dead . ( ) it is no less evident that the apostle had not spoken any thing before , as unto our justification before god , and the means thereof . and is therefore absurdly imagined here to introduce it in the proof of what he had before asserted , which it doth not prove at all . ( ) the only safe rule of interpreting the meaning of the apostle next unto the scope and design of his present discourse , which he makes manifest in the reiterated proposition of it , and the scope of the places , matter of fact , with its circumstances which he refers unto , and takes his proof from , and they were plainly these and no other . abraham had been long a justified believer , for there were thirty years or thereabout , between the testimony given thereunto , gen. . and the story of sacrificing his son related , gen. . all this while he walked with god , and was upright in a course of holy fruitful obedience . yet it pleased god to put his faith after many others , unto a new , his greatest , his last trial. and it is the way of god in the covenant of grace , to try the faith of them that believe by such ways as seem meet unto him . hereby he manifests how precious it is ( the trial of faith making it appear to be more precious than gold , pet. . . ) and raiseth up glory unto himself , which is in the nature of faith to give unto him , rom. . . and this is the state of the case as proposed by the apostle ; namely ▪ how it may be tried whether the faith which men profess be genuine precious , more precious than gold , of the right nature with that whereunto the gospel promise of salvation is annexed . . this trial was made by works or by one signal duty of obedience prescribed unto him for that very end and purpose . for abraham was to be proposed as a pattern unto all that should afterwards believe . and god provided a signal way for the trial of his faith ; namely , by an act of obedience , which was so far from being enjoyned by the moral law that it seemed contrary unto it . and if he be proposed unto us as a pattern of justification by works in the sight of god , it must be by such works as god hath not required in the moral law , but such as seem to be contrary thereunto . nor can any man receive any incouragement to expect justification by works , by telling him that abraham was justified by works , when he offered up his only son to god , for it will be easie for him to say , that as no such work was ever performed by him , so none such was ever required of him . but ( ) upon abrahams compliance with the command of god given him in the way of trial , god himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares the sincerity of his faith and his justification thereon , or his gracious acceptance of him . this is the whole design of the place which the apostle traduceth unto his purpose ; and it contains the whole of what he was to prove and no more . plainly it is granted in it that we are not justified by our works before god , seeing he instances only in a work performed by a justified believer many years after he was absolutely justified before god. but this is evidently proved hereby ; namely , that faith without works is dead ; seeing justifying faith as is evident in the case of abraham is that , and that alone which brings forth works of obedience ; for on such a faith alone , is a man evidenced declared and pronounced to be justified or accepted with god. abraham was not then first justified ; he was not then said to be justified , he was declared to be justified , and that by and upon his works , which contains the whole of what the apostle intends to prove . there is therefore no appearance of the least contradiction between this apostle and paul who professedly asserts , that abraham was not justified before god by works . for james only declares that by the works which he performed after he was justified , he was manifested and declared so to be . and that this was the whole of his design , he manifests in the next verses , where he declares what he had proved by this instance , ver . . seest thou how faith wrought with his works , and by works was faith made perfect . two things he inforceth as proved unto the conviction of him , with whom he had to do . ( ) that true faith will operate by works , so did abrahams , it was effective in obedience . ( ) that it was made perfect by works , that is evidenced so to be . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth no where in the scripture signifie the internal , formal perfecting of any thing , but only the external complement or perfection of it , or the manifestation of it . it was compleat as unto its proper effect , when he was first justified ; and it was now manifested so to be . see mat. . . col. . . cor. . . this saith the apostle , i have proved in the instance of abraham ; namely , that it is works of obedience alone that can evince a man to be justified , or to have that faith whereby he may be so . ( ) he adds in the confirmation of what he had affirmed , ver . . and the scripture was fulfilled , which saith abraham believed god , and it was imputed unto him for righteousness , and he was called the friend of god. two things the apostle affirms here●● ( ) that the scripture mentioned was fulfilled . it was so in that justification by works which he ascribes unto abraham . but how this scripture was herein fulfilled , either as unto the time wherein it was spoken , or as unto the thing it self , any otherwise but as that , which is therein asserted , was evidenced and declared , no man can explain , what the scripture affirmed so long before of abraham was then evidenced to be most true , by the works which his faith produced , and so that scripture was accomplished . for otherwise supposing the distinctions made between faith and works by himself , and the opposition that he puts between them , adding thereunto the sense given of this place by the apostle paul , with the direct importance of the words , and nothing can be more contradictory unto his design ; ( namely , if he intended to prove our justification before god by works ) than the quotation of this testimony . wherefore this scripture neither was nor can be otherwise fulfilled by abrahams justification by works , but only that by and upon them he was manifested so to be . ( ) he adds that hereon he was called the friend of god. so he is , isa. . . as also chron. . . this is of the same importance with his being justified by works : for he was not thus called merely as a justified person , but as one who had received singular priviledges from god , and answered them by an holy walking before him . wherefore his being called the friend of god was gods approbation of his faith and obedience , which is the justification by works that the apostle asserts . hereon he makes a double conclusion ( for the instance of rahab being of the same nature and spoken unto before , i shall not insist again upon it ) ( ) as unto his present argument , ver . . ( ) as unto the whole of his design , v. . the first is , that by works a man is justified , and not by faith only ; ye see then ; you whom i design to convince of the vanity of that imagination , that you are justified by a dead faith , a breathless carcass of faith , a mere assent unto the truth of the gospel and profession of it , consistent with all manner of impiety , and wholly destitute of good fruits , you may see what faith it is that is required unto justification and salvation . for abraham was declared to be righteous , to be justified on that faith which wrought by works , and not at all by such a faith as you pretend unto . a man is justified by works as abraham was when he had offered up his son to god. that is , what he really was by faith long before , as the scripture testifieth , was then and thereby evidenced and declared . and therefore let no man suppose that by the faith which they boasted of , any one is or can be justified , seeing that whereon abraham was declared to be so , was that which evidenced it self by its fruits . ( ) he lays down that great conclusion which he had evinced by his whole disputation , and which at first he designed to confirm , v. . for as the body without the spirit is dead , so faith without works is dead also . a breathless carcass and an unworking faith are alike , as unto all the ends of natural or spiritual life . this was that which the apostle designed from the beginning to convince vain and barren professors of , which accordingly he hath given sufficient reason and testimony for . finis . a vindication of some passages in a discourse concerning communion with god from the exceptions of william sherlock, rector of st. george buttolph-lane / by the author of the said discourse, john owen. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a vindication of some passages in a discourse concerning communion with god from the exceptions of william sherlock, rector of st. george buttolph-lane / by the author of the said discourse, john owen. owen, john, - . p. printed for n. ponder ..., london : . reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng owen, john, - . -- of communion with god. sherlock, william, ?- . church of england -- doctrines. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion a vindication of some passages in a discourse concerning communion with god , from the exceptions of william sherlock , rector of st. george buttolph-lane . by the author of the said discourse . john owen : d : d : london , printed for n. ponder , at the peacock in chancery-lane , . a vindication of some passages in a discourse concerning communion with god. it is now near twenty years ; since i wrote and published a discourse concerning communion with god. of what use and advantage it hath been to any ▪ as to their furtherance in the design aimed at therein , is left unto them to judge , by whom it hath been pe●●●d with any candid diligence . and i do know that multitudes of persons fearing god , and desiring to walk before him in sincerity , are ready if occasion require to give testimony unto the benefit which they have received thereby ; as i can also at any time produce the testimonies of learned and holy persons , it may be as any i know living , both in england and out of it , who owning the truth contained in it , have highly avowed its usefulness , and are ready yet so to do . with all other persons , so far as ever i heard , it passed at the rate of a tolerable acceptation with discourses of the same kind and nature . and however any thing or passage in it might not possibly suit the apprehensions of some ; yet being wholly practical , designed for popular edification , without any direct ingagement into things controversial , i looked for no opposition unto it or exception against it ; but that it would at least be suffered to pass at that rate of allowance , which is universally granted unto that sort of writings both of ancient and modern authors . accordingly it so fell out and continued for many years , until some persons began to judge it their interest , and to make it their business to cavil at my writings , and to load my person with reproaches . with what little success as to their avowed designs , they have laboured therein ; how openly their endeavours are sunk into contempt with all sorts of persons pretending unto the least sobriety or modesty ; i suppose they are not themselves altogether unsensible ▪ among the things which this sort of men sought to make an advantage of against me , i found that two or three of them began to reflect on that discourse , though it appeared they had not satisfied themselves what as yet to fix upon , their nibling cavils being exceedingly ridiculous . but yet from those intimations of some mens good will towards it , sufficient to provoke the industry of such as either needed their assistance , or valued their favour , i was in expectation that one or other would possess that province , and attempt the whole discourse or some parts of it . nor was i dissatisfied in my apprehensions of that design . for being earnestly solicited to suffer it to be reprinted , i was very willing to see what either could or would be objected against it , before it received another impression . for whereas it was written now near twenty years ago , when there was the deepest peace in the minds of all men about the things treated of therein , and when i had no apprehension of any dissent from the principal design , scope , and parts of it by any called christians in the world , the socinians only excepted , ( whom i had therein no regard unto ) i thought it highly probable , that some things might have been so expressed as to render a review and amendment of them more than ordinarily necessary . and i reckoned it not improbable , but that from one malevolent adversary , i might receive a more instructive information of such escapes of diligence , than i could do in so long a time from all the more impartial readers of it ; for as unto the substance of the doctrine declared in it , i was sufficiently secure not only of its truth , but that it would immoveably endure the rudest assaults of such oppositions as i did expect . i was therefore very well satisfied when i heard of the publishing of this treatise of mr. sherlock's , which , as i was informed , and since have found true , was principally intended against my self , and that discourse , that is , that book , because i was the author of it , which will at last prove to be its only guilt and crime . for i thought i should be at once now satisfied , both what it was which was so long contriving against it whereof i could give no conjecture , as also be directed unto any such mistakes as might have befallen me in matter or manner of expression , which i would or might rectify before the book received another edition . but upon a view and perusal of this discourse , i found my self under a double surprisal . for first in reference to my own , i could not find any thing , any doctrine , any expressions , any words reflected on , which the exceptions of this man do give me the least occasion to alter , or to desire that they had been otherwise either expressed or delivered ; not any thing which now after near twenty years , which i do not still equally approve of , and which i am not yet ready to justifie . the other part of my surprisal was somewhat particular , though in truth it ought to have been none at all . and this was with respect unto those doctrinal principles which he manageth his oppositions upon . a surprisal they were unto me , because wild , uncouth , extravagant , and contrary to the common faith of christians ; being all of them traduced , and some of them transcribed from the writings of the socinians ; yet ought not to have been so , because i was assured that an opposition unto that discourse could be managed on no other . but however the doctrine maintained by this man , and those opposed or scorned by him , are not my special concernment . for what is it to me what the rector of &c. preacheth or publisheth , beyond my common interest in the truths of the gospel with other men as great strangers unto him as my self , who to my knowledg never saw him , nor heard of his name till infamed by his book . only i shall take leave to say , that the doctrine here published and licensed so to be , is either the doctrine of the present church of england ; or it is not : if it be so , i shall be forced to declare that i neither have , nor will have any communion therein , and that as for other reasons , so in particular , because i will not renounce or depart from that which i know to be the true ancient and catholick doctrine of this church ; if it be not so , as i am assured with respect unto many bishops and other learned men , that it is not , it is certainly the concernment of them who preside therein , to take care that such kind of discourses be not countenanced with the stamp of their publick authority , lest they and the church be represented unto a great disadvantage with many . it was some months after the publishing of this discourse , before i entertained any thoughts of taking the least notice of it ; yea i was resolved to the contrary , and declared those resolutions as i had occasion . neither was it until very lately , that my second thoughts came to a compliance with the desires of some others , to consider my own peculiar concernment therein , and this is all which i now design ; for the examination of the opinions which this author hath veuted under the countenance of publick license , whatever they may think , i know to be more the concernment of other men than mine . nor yet do i enter into the consideration of what is written by this author with the least respect unto my self or my own reputation , which i have the satisfaction to conceive not to be prejudiced by such pittiful attempts ; nor have i the least desire to preserve it in the minds of such persons as wherein it can suffer on this occasion . but the vindication of some sacred truths petulantly traduced by this author seems to be cast on me in an especial manner ; because he hath opposed them , and endeavoured to expose them to scorn as declared in my book ; whence others more meet for this work might think themselves discharged from taking notice of them . setting aside this consideration i can freely give this sort of men leave to go on with their revilings and scoffings until they are weary or ashamed , which as far as i can discern upon consideration of their ability for such a work , and their confidence therein , is not like to be in haste : at least they can change their course , and when they are out of breath in pursuit of one sort of calumnies , betake themselves unto another . witness the late malicious , and yet withal ridiculous reports that they have divulged concerning me even with respect unto civil affairs , and their industry therein . for although they were such as had not any thing of the least probability or likelihood to give them countenance , yet were they so impetuously divulged , and so readily entertained by many , as made me think there was more than the common artifices of calumny employed in their raising and improvement , especially considering what persons i can justly charge those reports upon . but in this course they may proceed whilst they please and think convenient ; i find my self no more concerned in what they write or say of this nature than if it were no more ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is the doctrine traduced only that i am concerned about , and that as it hath been the doctrine of the church of england . it may be , it will be said , ( for there is no security against confidence and imodesty backed with secular advantages ) that the doctrinal principles asserted in this book are agreeable with the doctrine of the church in former times , and therefore those opposed in it , such as are condemned thereby . hereabout i shall make no long contest with them who once discover that their minds are by any means emboldned to undertake the defence of such shameless untruths . nor shall i multiply testimonies to prove the contrary , which others are more concerned to do , if they intend not to betray the religion of that church , with whose preservation and defence they are intrusted . only because there are ancient divines of this church , who i am perswaded will be allowed with the most to have known as well the doctrine of it , and as firmly to have adhered thereunto , as this author , who have particularly spoken unto most of the things which he hath opposed or rather reproached , i shall transcribe the words of one of them , whereby he , and those who employ him , may be minded with whom they have to do in those things . for as to the writers of the antient church there is herein no regard had unto them . he whom i shall name is mr. hooker , and that in his famous book of ecclesiastical policy , who in the th book thereof and paragraph , thus discourseth . we have hitherto spoken of the person and of the presence of christ. participation is that mutual inward hold which christ hath of us and we of him , in such sort that each possesseth other by way of special interest , property , and inherent copulation . and after the interposition of some things concerning the mutual in-being and love of the father and the son , he thus proceedeth . we are by nature the sons of adam . when god created adam he created us , and as many as are descended from adam have in themselves the root out of which they spring . the sons of god we neither are , all , nor any of us otherwise than only by grace and favour . the sons of god have gods own natural son as a second adam from heaven , whose race and progeny they are by spiritual and heavenly birth . god therefore loving eternally his son , he must needs eternally in him have loved and preferred before all others , them which are spiritually sithence descended and sprung out of him . these are in god as in their saviour and not as in their creator only . it was the purpose of his saving goodness , his saving power , and his saving wisdom which inclined it self towards them . they which thus are in god eternally , by their intended admission to life , have by vocation or adoption , god actually now in them , as the artificer is in that work which his hand doth presently frame . life as all other gifts and benefits groweth originally from the father , and cometh not to us but by the son , nor by the son to any of us in particular , but through the spirit . for this cause the apostle wisheth to the church of corinth the grace our lord jesus christ , and the love of god , and the fellowship of the holy ghost : which three saint peter comprehendeth in one , the participation of the divine nature . we are therefore in god through christ eternally , according to that intent and purpose whereby we are chosen to be made his in this present world , before the world it self was made . we were in god through the knowledg which is had of us , and the love which is born towards us from everlasting . but in god we actually are no longer than only from the time of our actual adoption into the body of his true church , into the fellowship of his children . for his church he knoweth and loveth , so that they that are in the church are thereby known to be in him . our being in christ by eternal foreknowledg saveth us not , without our actual and real adoption into the fellowship of his saints in this present world. for in him we actually are by our actual incorporation into that society which hath him for their head and doth make together with him one body . ( he and they in that respect having one name ) for which cause by vertue of this mystical conjunction , we are of him and in him , even as though our very flesh and bones should be made continuate with his . we are in christ because he knoweth and loveth us even as parts of himself . no man is actually in him but they in whom he actually is . for he which hath not the son of god hath not life . i am the vine and you are the branches , he which abideth in me and i in him , the same bringeth forth much fruit ; but the branch severed from the vine withereth . we are therefore adopted sons of god to eternal life , by participation of the only begotten son of god , whose life is the well-spring and cause of ours . it is too cold an interpretation , whereby some men expound our being in christ , to import nothing else but only that the self-same nature which maketh us to be men ; is in him and maketh him man as we are . for what man is there in the world which hath not so far forth communion with jesus christ. it is not this can sustain the weight of such sentences as speak of the mystery of our coherence with jesus christ. the church is in christ as eve was in adam . yea by grace we are every of us in christ , and in his church , as by nature we are in those our first parents . god made eve of the rib of adam ; and his church he formed out of the very flesh , the very wound and bleeding side of the son of man. his body crucified and his blood shed for the life of the world , were the true elements of that heavenly being which maketh us such as himself is of whom we come . for which cause the words of adam may be fitly the words of christ concerning his church , flesh of my flesh and bone of my bones ; a true native extract out of mine own body . so that in him , even according to his manhood , we according to our heavenly being , are as branches in that root out of which they grow . to all things he is life , and to men light as the son of god , to the church both life and light eternal by being made the son of man for us , and by being in us a saviour whether we respect him as god or as man. adam is in us as an original cause of our nature , and of that corruption of nature which causeth death . christ as the cause original of restauration to life . the person of adam is not in us but his nature , and the corruption of his nature derived into all men by propagation . christ having adam's nature as we have , but incorrupt deriveth not nature but incorruption , and that immediately from his own person into all that belong unto him . as therefore we are really partakers of the body of sin and death received from adam , so except we be truly partakers of christ , and as really possessed of his spirit , all we speak of eternal life is but a dream . that which quickneth us , is the spirit of the second adam , and his flesh that wherewith he quickneth . that which in him made our nature uncorrupt was the union of his deity with our nature . and in that respect the sentence of death and condemnation which only taketh hold upon sinful flesh , could no way possibly extend unto him . this caused his voluntary death for others , to prevail with god and to have the force of an expiatory sacrifice . the blood of christ , as the apostle witnesseth , doth therefore take away sin , because through the eternal spirit he offered himself unto god without spot ; as that which sanctifyed our nature in christ , that which made it a sacrifice available to take away sin , is the same which quickneth it , raised it out of the grave after death , and exalted it unto glory . seeing therefore christ is in us as a quickning spirit , the first degree of communion with christ must needs consist in the participation of his spirit which cyprian in that respect well termeth germanissimam societatem , the highest and truest society that can be between man , and him which is both god and man in one. these things saint cyril duly considering reproveth their speeches , which taught that only the deity of christ is the vine , whereupon we by faith do depend as branches , and that neither his flesh nor our body are comprised in this resemblance . for doth any man doubt but that even from the flesh of christ our very bodies do receive that life which shall make them glorious at the latter day , and for which they are already accounted parts of his blessed body ? our corruptible bodies could never live the life they shall live , were it not that here they were joyned with his body which is incorruptible , and that his is in ours as a cause of immortality , a cause by removing through the death and merit of his own flesh that which hindred the life of ours . christ is therefore both as god and as man that true vine whereof we both spiritually and corporeally are branches . the mixture of his bodily s●bstance with ours is a thing which the ancient fathers disclaim . yet the mixture of his flesh with ours they speak of to signify what our very bodies through mystical conjunction do receive from that vital efficacy which we know to be in his ; and from bodily mixtures they borrow divers similitudes rather to declare the truth than the manner of coherence between his sacred and the sanct●fyed bodies of saints . thus much no christian man will deny , that when chr●st sanctifyed his own flesh giving as god , and taking as man the holy ghost , he did not this for himself only , but for our sakes , that the grace of sanctification and life , which was first received in him ▪ might pass from him ▪ to his whole race , as malediction came from adam unto all mankind . howbeit ▪ because the work of his spirit to those effects , is in us prevented by sin and death , possessing us before , it is of necessity , that as well our present sanctification unto ne●ness of life , as the future restauration of our bodies , should presuppose a participation of the grace , efficacy , merit or vertue of his body and blood ; without which foundation first laid there is no place for those other operations of the spirit of christ to ensue . so that christ imparteth plainly himself by degrees . it pleaseth him ▪ in mercy ▪ to account himself incompleat and maimed without us , but most assured we are ▪ that we all receive of his fulness , because he is in us as a moving and working cause ▪ from which many blessed effects are really found to ensue . and that in sundry both kinds and degrees , all tending to eternal happiness . it must be confessed , that of christ working as creator and as governour of the world by providence all are partakers , not all partakers of that grace whereby he inhabiteth whom he saveth . again , as he dwelleth not by grace in all , so neither doth he equally work in all them in whom he dwelleth whence is it ( saith saint augustin ) that some be holier than others are ▪ but because god doth dwell in some more plentifully than in others . and because the divine substance of christ is equally in all , his human substance equally distinct from all , it appeareth that the participation of christ , wherein there are many degrees and differences , must needs consist in such effects , as being derived from both natures of christ really into us , are made our own , and we by having them in us are truly said to have him from whom they come ; christ also more or less to inhabit and impart himself , as the graces are fewer or more , greater or smaller , which really flow into us from christ , christ is whole with the whole church and whole with every part of the church , as touching his person , which can no way divide it self or be possest by degrees and portions . but the participation of christ importeth , besides the presence of christs person , and besides the mystical copulation thereof with the parts and members of his whole church , a true actual influence of grace whereby the life which we live according to godliness is his , and from him we receive those perfections wherein our eternal happiness consisteth . thus we participate christ partly by imputation , as when those things which he did and suffered for us are imputed unto us for righteousness ; partly by habitual and real infusion , as when grace is inwardly bestowed while we are on earth , and afterwards more fully both our souls and bodies made like unto his in glory . the first thing of his so infused into our hearts in this life is the spirit of christ , whereupon because the rest of what kind soever do all both necessarily depend and infallibly also ensue , therefore the apostles term it sometimes the seed of god , sometimes the pledge of our heavenly inheritance , sometimes the hansel or earnest of that which is to come . from hence it is that they which belong to the mystical body of our saviour christ , and be in number as the stars in heaven , divided sucessively by reason of their mortal condition into many generations , are notwithstanding coupled every one to christ their head , and all unto every particular person amongst themselves , in as much as the same spirit which anointed the blessed soul of our saviour christ , doth so formalize , unite , and actuate his whole race , as if both he and they were so many limbs compacted into one body , by being all with one and the same soul quickned . that wherein we are partakers of jesus christ by imputation are each equally unto all that have it . for it consisteth in such acts and deeds of his , as could not have longer continuance , than while they were in doing ; nor at that very time belong unto any other but to him from whom they came ; and therefore how men either then or before or sithence should be made partakers of them , there can be no way imagined , but only by imputation . again a deed must either not be imputed to any , but rest altogether in him whose it is , or if at all it be imputed , they which have it by imputation must have it such as it is , whole . so that degrees being neither in the personal presence of christ , nor in the participation of those effects which are ours by imputation only , it resteth that we wholly apply them to the participation of christs infused grace : although even in this kind also the first beginning of life , the seed of god , the first-fruits of christ's spirit be without latitude . for we have hereby only the being of the sons of god , in which number how far soever one may seem to excel another , yet touching this that all are sons , they are all equals ; some happily better sons than the rest are , but none any more a son than another . thus therefore we see how the father is in the son and the son in the father , how both are in all things and all in them ; what communion christ hath with his church , how his church and every member thereof , is in him by original derivation , and he personally in them by way of mystical association , wrought through the gift of the holy ghost , which they that are his receive from him , and together with the same , what benefit soever the vital force of his body and blood may yield . yea by steps and degrees , they receive the compleat measure of all such divine grace as doth sanctify and save throughout , till the day of their final exaltation to a state of fellowship in glory with him , whose partakers they now are in those things that tend to glory . this one testimony ought to be enough unto this sort of men , whilst they are at any consistency with their own reputation . for it is evident that there is nothing concerning personal election , effectual vocation , justification by the imputation of the righteousness of christ , participation of him , union of believers unto and with his person , derivation of grace from him , &c. which are so reproached by our present author , but they are asserted by this great champion of the church of england , who undoubtedly knew the doctrine which it owned and in his days approved , and that in such words and expressions as remote from the sentiments , or at least as unsavoury to the palats of these men , as any they except against in others . and what themselves so severely charge on us in point of discipline , that nothing be spoken about it until all is answered that is written by mr hooker in its defence , may i hope not immodestly be so far returned , as to desire them that in point of doctrine they will grant us truce , until they have moved out of the way what is writ●en to the same purpose by mr. hooker . why do not they speak to him to leave fooling , and to speak sense as they do to others ? but let these things be as they are . i have no especial concernment in them , nor shall take any farther notice of them , but only as they influence the exceptions which this author makes unto some passages in that book of mine . and in what i shall do herein , i shall take as little notice as may be of those scurrilous and reproachful expressions which either his inclination or his circumstances induced him to make use of . if he be pleased with such a course of procedure , i can only assure him that as to my concernment , i am not displeased , and so he is left unto his full liberty for the future . the first thing he quarrels about is my asserting the necessity of acquaintance with the person of christ , which expression he frequently makes use of afterwards in a way of reproach . the use of the word acquaintance in this matter is warranted by our translation of the scripture , and that properly , where it is required of us to acquaint our selves with god. and that i intended nothing thereby but the knowledg of jesus christ , is evident beyond any pretence to the contrary to be suggested by the most subtile or inventive malice . the crime therefore wherewith i am here charged , is my assertion that it is necessary that christians should know jesus christ , which i have afterwards increased , by affirming also that they ought to love him . for by jesus christ all the world of christians intend the person of christ , and the most of them , all of them , the socinians only excepted , by his person the word made flesh , or the son of god incarnate , the mediator between god and man. for because the name christ is sometimes used metonymically to conclude thence that jesus christ is not jesus christ , or that it is not the person of christ that is firstly and properly intended by that name in the gospel , is a lewd and impious imagination . and we may as well make christ to be only a light within us , as to be the doctrine of the gospel without us. this knowledg of jesus christ , i aver to be the only fountain of all saving knowledg , which is farther reflected on by this author . and he adds ( no doubt out of respect unto me ) that he will not envy the glory of this discovery unto its author , and therefore honestly confesseth that he met with it in my book . but what doth he intend ? whither will prejudice and corrupt designs carry and transport the minds of men ? is it possible that he should be ignorant that it is the duty of all christians to know jesus christ , to be acquainted with the person of christ , and that this is the fountain of all saving knowledg , until he met with it in my book about communion with god , which i dare say he looked not into , but only to find what he might except against ? it is the holy ghost himself that is the author of this discovery , and it is the great fundamental principle of the gospel . wherefore surely this cannot be the man's intention , and therefore we must look a little further to see what it is that he aimeth at . after then the repetition of some words of mine he adds as his sence upon them pag. . so that it seems the gospel of christ makes a very imperfect and obscure discovery of the nature , attributes , and the will of god , and the methods of our recovery . we may throughly understand whatever is revealed in the gospel , and yet not have a clear and saving knowledg of these things , until we get a more intimate acquaintance with the person of christ. and again pag. . i shall shew you what additions these men make to the gospel of christ by an acquaintance with his person ; and i confess i am very much beholding to this author , for acknowledging whence they fetch all their orthodox and gospel-mysteries , for i had almost pored my eyes out with seeking for them in the gospel , but could never find them ; but i learn now that indeed they are not to be found there unless we be first acquainted with the person of christ. so far as i can gather up the sence of these loose expressions it is , that i assert a knowledg of the person of jesus christ , which is not revealed in the gospel , which is not taught us in the writings of moses , the prophets , or apostles , but must be had some other way . he tells me afterwards pag. . that i put in a word fallaciously which expresseth the contrary , as though i intended another knowledg of christ than what is declared in the gospel . now he either thought that this was not my design or intention , but would make use of a pretence of it for his advantage unto an end aimed at , which what it was i know well enough , or he thought indeed that i did assert and maintain such a knowledg of the person of christ as was not received by scripture-revelation . if it was the first , we have an instance of that new morality which these new doctrines are accompanied withal ; if the latter , he discovers how meet a person he is to treat of things of this nature . wherefore to prevent such scandalous miscarriages or futilous imaginations for the future , i here tell him that if he can find in that book , or any other of my writings , any expression or word or syllable intimating any knowledg of christ , or any acquaintance with the person of christ , but what is revealed and declared in the gospel , in the writings of moses , the prophets , and apostles , and as it is so revealed and declared , and learned from thence , i will publiquely burn that book with my own hands to give him and all the world satisfaction . nay i say more , if an angel from heaven pretend to give any other knowledg of the person of christ but what is revealed in the gospel , let him be accursed . and here i leave this author to consider with himsef , what was the true occasion why he should first thus represent himself unto the world in print by the avowing of so unworthy and notorious a calumny . whereas therefore by an acquaintance with the person of christ , it is undeniably evident ; that i intended nothing but that knowledg of christ which it is the duty of every christian to labour after , no other but what is revealed , declared and delivered in the scripture , as almost every page of my book doth manifest where i treat of these things : i do here again with the good leave of this author assert , that this knowledge of christ is very necessary unto christians , and the fountain of all saving knowledg whatever . and as he may if he please review the honesty and truth of that passage pag. . so that our acquaintance with christ's person in this mans divinity signifies such a knowledg of what christ is , hath done and suffered for us , from whence we may learn those greater , deeper , and more saving mysteries of the gospel , which christ hath not expresly revealed to us ; so i will not so far suspect the christianity of them with whom we have to do , as to think it necessary to confirm by texts of scripture either of these assertions , which whoever denies is an open apostate from the gospel . having laid this foundation in an equal mixture of that truth and sobriety wherewith sundry late writings of this nature , and to the same purpose , have been stuffed , he proceeds to declare what desperate consequences ensue upon the necessity of that knowledg of jesus christ which i have asserted , addressing himself thereunto , pag. . many instances of such dealings , will make me apt to think that some men , whatever they pretend to the contrary , have but little knowledg of jesus christ indeed . but whatever this man thinks of him , an accouut must one day be given before and unto him of such false calumnies as his lines are stuffed withal . those who will believe him that he hath almost pored out his eyes in reading the gospel with a design to find out mysteries that are not in it , are left by me to their liberty . only i cannot but say that his way of expressing the study of the scripture is such as becometh a man of his wisdom , gravity and principles . he will i hope one day be better acquainted with what belongs unto the due investigation of sacred truth in the scripture , than to suppose it represented by such childish expressions . what he hath learned from me i know not , but that i have any where taught that there are mysteries of religion that are not to be found in the gospel , unless we are first acquainted with the person of christ , is a frontless and impudent falshood . i own no other , never taught other knowledge of christ , or acquaintance with his person , but what is revealed and declared in the gospel ; and therefore no mysteries of religion can be thence known and received before we are acquainted with the gospel it self . yet i will mind this author of that whereof if he be ignorant , he is unfit to be a teacher of others , and which if he deny , he is unworthy the name of a christian ; namely , that by the knowledge of the person of christ ; the great mystery of god manifest in the flesh , as revealed and declared in the gospel , we are led into a clear and full understanding of many other mysteries of grace and truth which are all centred in his person , and without which we can have no true nor sound understanding of them . i shall speak it yet again , that this author if it be possible may understand it ; or however , that he and his co-partners in design may know that i neither am nor ever will be ashamed of it ; that without the knowledge of the person of christ which is our acquaintance with him , as we are commanded to acquaint our selves with god , as he is the eternal son of god incarnate , the mediator between god and man with the mystery of the love , grace and truth of god therein , as revealed and declared in the scripture ; there is no true useful saving knowledge of any other mysteries or truths of the gospel to be attained . this being the substance of what is asserted in my discourse , i challenge this man , or any to whose pleasure and favour his endeavours in this kind are sacrificed to assert and maintain the contrary , if so be they are indeed armed with such a confidence as to impugne the foundations of christianity . but to evince his intention he transcribeth the ensuing passages out of my discourse , pag. . the sum of all true wisdom and knowledge may be reduced to these three heads . ( ) the knowledge of god his nature and properties . ( ) the knowledge of our selves with reference to the will of god concerning us . ( ) skill to walk in communion with god. in these three is summed up all true wisdome and knowledge , and not any of them is to any purpose to be obtained or is manifested but only in and by the lord christ. this whole passage i am far from disliking upon this representation of it , or any expression in it . those who are not pleased with this distribution of spiritual wisdom , may make use of any such of their own wherewith they are better satisfied . this of mine was sufficient unto my purpose . hereon this censure is passed by him . where , by , is fallaciously added to include the revelations christ hath made , whereas his first undertaking was to show how impossible it is to understand these things savingly and clearly notwithstanding all these revelations god hath made of himself and his will by moses and the prophets and by christ himself without an acquaintance with his person . the fallacy pretended is merely of his own coyning● my words are plain and s●ited unto my own purpose , and to declare my mind in what i intend ; which he openly corrupting or not at all understanding , frames an end never thought of by me , and then feigns fallacious means of attaining it . the knowledge i mean is to be learned by christ , neither is any thing to be learned in him but what is learned by him . i do say indeed now whatever i have said before , that it is impossible to understand any sacred truth savingly and clearly without the knowledge of the person of christ , and shall say so still , let this man and his companions say what they will to the contrary ; but that in my so saying i exclude the consideration of the revelations which christ hath made , or that god hath made of himself by moses and the prophets , and christ himself , the principal whereof concern his person , and whence alone we come to know him , is an assertion becoming the modesty and ingenuity of this author . but hereon he proceeds and says , that as to the first head he will take notice of those peculiar discoveries of the nature of god of which the world was ignorant before , and of which revelation is wholly silent , but are now clearly and savingly learned from an acquaintance with christs person . but what in the mean time is become of modesty , truth and honesty ? do men reckon that there is no accompt to be given of such falsifications ? is there any one word or tittle in my discourse , of any such knowledge of the nature or properties of god as whereof revelation is wholly silent ? what doth this man intend ? doth he either not at all understand what i say , or doth he not care what he says himself ? what have i done to him ? wherein have i injured him ? how have i provoked him that he should sacrifice his conscience and reputation unto such a revenge ? must he yet hear it again ? i never thought , i never owned , i never wrote , that there was any acquaintance to be obtained with any property of the nature of god by the knowledge of the person of christ , but what is taught and revealed in the gospel ; from whence alone all knowledge of christ , his person , and his doctrine , is to be learned . and yet i will say again , if we learn not thence to know the lord christ , that is , his person , we shall never know any thing of god , our selves , or our duty , clearly and savingly ( i use the words again , notwithstanding the reflections on them , as more proper in this matter than any used by our author in his eloquent discourse ) and as we ought to do . from hence he proceeds unto weak and confused discourses about the knowledge of god and his properties without any knowledge of christ. for he not only tells us what reason we had to believe such and such things of god , if christ had never appeared in the world ( take care i pray that we be thought as little beholding to him as may be ) but , that gods readiness to pardon , and the like are plainly revealed in the scripture , without any farther acquaintance with the person of christ. pag. . what this farther acquaintance with the person of christ should mean , i do not well understand : it may be any more acquaintance with respect unto some that is necessary ; it may be without any more adoe as to an acquaintance with him . and if this be his intention , ( as it must be if there be sense in his words , ) that god's read●ness to pardon sinners is revealed in the scripture without respect unto the person of jesus christ , it is a piece of dull socin●anism , which because i have sufficiently confuted else where , i shall not here farther discover the folly of . for a knowledge of god's essential properties by the light of nature , it was never denyed by me , yea i have written and contended for it in another way than can be impeached by such trifling declamations . but yet with his good leave , i do yet bel●eve that there is no saving knowledge of or acquaintance with god , or his properties , to be attained , but in and through jesus christ , as revealed unto us in the gospel . and this i can confirm with testimonies of the scripture , fathers , schoolmen , and divines of all sorts , with reasons and arguments , such as i know this author cannot answer . and whatever great apprehensions he may have of his skill and abilities to know god and his properties by the light of nature , now he neither knowes nor is able to distinguish , what he learns from thence , and what he hath imbibed in his education from an emanation of divine rvelation ; yet , i believe there were as wise men as himself amongst those ancient philosophers concerning whom and their enquiries into the nature of god , our apostle pronounces those censures , rom. . cor. . but on this goodly foundation he proceeds unto a particular inference , pag. . saying ; and is not this a confident man to tell us that the love of god to sinners , and his pardoning mercy could never have entred into the heart of man , but by christ ; when the experience of the whole world confutes him ? for whatever becomes of his new theories , both jews and heathens who understood nothing at all of what christ was to do in order to our recovery , did believe god to be gracious and merciful to sinners , and had reason to do so ; because god himself had assured the jewes that he was a gracious and merciful god , pardoning iniquity , transgressions and sins . and those natural notions heathens had of god , and all those discoveries god had made of himself in the works of creation and providence , did assure them that god is very good , and it is not possible to understand what goodness is , without pardoning grace . i beg his excuse ; truth and good company will give a modest man a little confidence sometimes . and against his experience of the whole world , falsly pretended , i can oppose the testimonies of the scripture , and all the ancient writers of the church , very few excepted . we can know of god only what he hath , one way or other , revealed of himself and nothing else . and i say again that god hath not revealed his love unto sinners , and his pardoning mercy , any other way but in and by jesus christ. for what he adds as to the knowledge which the jews had of these things by gods revelation in the scripture ; when he can prove that all those revelations or any of them had not respect unto the promised seed the son of god to be exhibited in the flesh to destroy the works of the devil , he will speak somewhat unto his purpose . in the mean time , this insertion of the consideration of them who enjoyed that revelation of christ , which god was pleased to build his church upon under the old testament is weak and impertinent . their apprehensions i acknowledge concerning the person of christ , and the specialty of the work of his mediation , were dark and obscure ; but so also proportionably was their knowledge of all other sacred truths , which yet with all diligence they enquired into . that whic● i intended is expressed by the apostle , cor. . . it is written eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which god hath prepared for them that love him ; but god hath revealed them unto us by his spirit . what a confident man was this apostle , as to affirm that the things of the grace and mercy of god did never enter into the heart of man to conceive , nor would so have done , had they not been revealed by the spirit of god in the gospel through jesus christ. but this is only a transient charge , there insues that which is much more severe , pag. . as for instance he tells us , that in christ , ( that is , in his death and sufferings for our sins ) god hath manifested the naturalness of this righteousness ( i. e. vindictive justice in punishing sin ) that it was impossible that it should be diverted from sinners without the interposing of a propitiation , that is , that god is so just and righteous , that he cannot pardon sin without satisfaction to his justice . now this indeed is such a notion of justice as is perfectly new , which neither scripture nor nature acquaints us with . for all mankind have accounted it an act of goodness without the least suspicion of injustice in it , to remit injuries and offences without exacting any punishment ; that he is so far from being just , that he is cruel and savage who will remit no offence till he hath satisfied his revenge . the reader who is in any measure or degree acquainted with these things , knows full well what is intended by that which i have asserted . it is no more but this ; that such is the essential holiness and righteousness of the nature of god , that considering him as the supreme governour and ruler of all mankind , it was inconsistent with the holiness and rectitude of his rule , and the glory of his government , to pass by sin absolutely , or to pardon it without satisfaction , propitiation , or atonement . this i said was made evident in the death and sufferings of christ , wherein god made all our iniquities to meet upon him , and spared him not , that we might obtain mercy and grace . this is here now called out by our author as a very dangerous or foolish passage in my discourse , which he thought he might highly advantage his reputation by reflecting upon . but as the orator said to his adversary , equidem vehementer laetor eum esse me , in quem tu cumcuperes , nullam contumeliam jacere potueris , quae non ad maximam partem civium conveniret . so it is here fallen out ; if this man knows not that this is the judgment of the generality of the most learned divines of europe , upon the matter of all who have engaged with any success against the socinians one or two only excepted , i can pitty him , but not relieve him in his unhappiness , unless he will be pleased to take more pains in reading good books , than as yet he appeareth to have done . but for the thing it self , and his reflections upon it , i shall observe yet some few things and so pass on . as first , the opposition that he makes unto my position is nothing but a crude assertion of one of the meanest and most absurd sophisms which the socinians use in this cause ; namely , that every one may remit injuries and offences as he pleaseth without exacting any punishment . which as it is true in most cases of injuries and offences against private persons , wherein no others are concerned but themselves , nor are they obliged by any law of the community to pursue their own right ; so with respect unto publick rulers of the community , & unto such injuries and offences as are done against supreme rule , tending directly unto the dissolution of the society centring in it , to suppose that such rulers are not obliged to inflict those punishments which justice and the preservation of the community doth require , is a fond and ridiculous imagination ; destructive if pursued unto all humane society , and rendring government an useless thing in the world. therefore what this author ( who seems to understand very little of these things ) adds , that governours may spare or punish as they see reason for it ; if the rule of that reason and judgment be not that justice which respects the good and benefit of the society or community , they do amiss and sin in sparing and punishing , which i suppose he will not ascribe unto the government of god. but i have fully debated these things in sundry writings against the socinians , so that i will not again enlarge upon them without a more important occasion . it is not improbable but he knows where to find those discourses , and he may when he pleases exercise his skill upon them . again , i cannot but remarque upon the consequences that he chargeth this position withal , and yet i cannot do it without begging pardon for repeating such horrid and desperate blasphemies ; pag. . the account saith he , of this is very plain because the justice of god hath glutted it self with revenge on sin in the death of christ , and so henceforward we may be sure he will be very kind , as a revengful man is when his passion is over . pag. , the sum of which is that god is all love and patience when he hath taken his fill of revenge , as others use to say that the devil is very good when he is pleased . pag. , the justice and vengeance of god , having their actings assigned them to the full , being glutted and satiated with the blood of christ , god may , &c. i desire the reader to remember that the supposition whereon all these inferences are built is only that of the necessity of the satisfaction of christ with respect unto the holiness and righteousness of god as the author of the law , and the supream governour of mankind . and is this language becoming a son of the church of england ? might it not be more justly expected from a jew or a mahumetan , from servetus or socinus , from whom it is borrowed , than from a son of this church , in a book published by licence and authority ? but it is to no purpose to complain ; those who are pleased with these things let them be so . but what if after all , these impious blasphemous consequences do follow as much upon this author's opinion as upon mine , and that with a greater shew of probability ? and what if forgetting himself within a few leaves , he says the very same thing that i do , and casts himself under his own severest condemnation ? for the first ▪ i presume he owns the satisfaction of christ , and i will suppose it until he directly denies it ; therefore also he owns and grants that god would not pardon any sin , but upon a supposition of a previous satisfaction made by jesus christ. here then lies all the difference between us ; that i say god could not with respect unto his holiness and justice as the author of the law and governour of the world , pardon sin absolutely without satisfaction ; he says that although he might have done so without the least diminution of his glory , yet he would not , but would have his son by his death and suffering to make satisfaction for sin. i leave it now not only to every learned and impartial reader , but to every man in his wits who understands common sense , whether the blasphemous consequences which i will not again defile ink and paper with the expression of , do not seem to follow more directly upon his opinion than mine . for whereas i say not , that god requireth any thing unto the exercise of grace and mercy but what he grants that he doth so also . only i say he doth it because requisite unto his justice , he because he chose it by a free act of his will and wisdom when he might have done otherwise without the least disadvantage unto his righteousness or rule , or the least impeachment to the glory of his holiness , the odious blasphemies mentioned do apparently seem to make a nearer approach unto his assertion than unto mine . i cannot proceed unto a farther declaration of it , because i abhor the rehearsal of such horrid prophaneness . the truth is , they follow not in the least ( if there be any thing in them but odious satanical exprobrations of the truth of the satisfaction of christ ) on either opinion ; though i say this author knows not well how to discharge himfelf of them . but what if he be all this while ●●ly roving in his discourse about the things that he hath no due comprehension of , merely out of a transporting desire to gratifie himself and others in traducing and making exceptions against my writings ! what if when he comes a little to himself and expresseth the notions that have been instilled into him , he saith expresly as much as i do , or have done in any place of my writings ? it is plain he doth so , pag. . in these words : as for sin , the gospel assures us that god is an irreconcileable enemy to all wickedness , it being so contrary to his own most holy nature , that if he have any love for himself , and any esteem for his own perfections and works , he must hate sin which is so unlike himself , and which destroys the beauty and perfection of his workmanship . for this end he sent his son into the world to destroy the works of the devil , &c. here is the substance of what at any time in this subject i have pleaded for . god is an irreconcileable enemy to all wickedness , that it is contrary to his holy nature , so that he must ●ate it , and therefore sends his son , &c. if sin be contrary to gods holy nature , if he must hate it unless he will not love , himself nor value his own perfections , and therefore sent his son to make satisfaction , we are absolutely agreed in this matte● , and our author hath lost operam & oleum in his attempt . but for the matter it self , if he be able to come unto any consistency in his thoughts , or to know what is his own mind therein ; i do hereby acquaint him , that i have written one intire discourse on that subject , and have lately reinforced the same argument in my exer●itations on the epistle to the hebrews , wherein my judgment in this point is declared and maintained . let him attempt an answer if he please unto them , or do it if he can . what he farther discourseth on this subject , pag. , . consisteth only in odious representations and vile reflections on the principal doctrines of the gospel , not to be mentioned without offence and horrour . but as to me he proceeds to except after his scoffing manner against another passage , pag. , . but however sinners have great reasons to rejoyce in it , when they consider the nature and end of god's patience and forbearance towards them , viz. that it is god's taking a course in his infinite wisdom and goodness that we should not be destroyed notwithstanding our sins ; that as before the least sin could not escape without punishment , justice being so natural to god , that he cannot forgive without punishing : so the justice of god being now satisfied by the death of christ the greatest sins can do us no hurt , but we shall escape with a notwithstanding our sins , this it seems we learn from an acquaintance with christ's person , though his gospel instructs us ▪ otherwise , that without holiness no man shall see god. but he is here again at a loss , & understands not what he is about . that whereof he was discoursing , is the necessity of the satisfaction of christ , and that must be it which he maketh his inference from . but the passage he insists on , he layes down as expressive of the end of god's patience and forbearance towards sinners , which here is of no place nor consideration . but so it falls out that he is seldom at any agreement with himself in any parts of his discourse ; the reason whereof i do somewhat more than guess at . however , for the passage which he cites out of my discourse , i like it so well , as that i shall not trouble my self to inquire whether it be there or no , or on what occasion it is introduced . the words are , that god hath in his justice , wisdome and goodness taken a course that we should not be destroyed , notwithstanding our sins , ( that is to save sinners ) for he that believeth although he be a sinner , shall be saved ; and he that believeth not , shall be damned , as one hath assured us , whom i desire to believe and trust unto . if this be not so , what will become of this man and my self , with all our writings ; for i know that we are both sinners ; and if god will not save us , or deliver us from destruction notwithstanding our sins , that is , pardon them through the bloodshedding of jesus christ , wherein we have redemption even the forgiveness of sins , it had been better for us that we had never been born . and i do yet again say , that god doth not , that he will not pardon the least sin without respect unto the satisfaction of christ , according as the apostle declares , cor. . , , , . and the expression which must be set on the other side , on the supposition thereof the greatest sin can do us no harm , is this mans addition , which his usual respect unto truth hath produced . but withal , i never said , i never wrote , that the only supposition of the satisfaction of christ is sufficient of it self to free us from destruction by sin. there is moreover required on our part , faith and repentance , without which we can have no advantage by it , or interest in it . but he seems to understand by that expression notwithstanding our sins , though we should live and dye in our sins without faith , repentance , or new-obedience . for he supposeth it sufficient to manifest the folly of this assertion , to mention that declaration o● the mind of christ in the gospel , that without holiness no man shall see god. i wonder whet●er he thinks that those who believe the satisfaction of christ , and the necessi●y thereof , wherein god made him to be sin who knew no sin , that we might be made the righteousness of god in him , do believe that t●e personal holiness of men is indispensibly necessary unto the pleasing and enjoyment of god : if he suppose that the satisfaction o● christ and the necessity of o●r personal holiness are really inconsistent , he m●st be treated in another manner ; if he suppose that although they are consistent , yet those whom he opposeth do so trust to the satisfaction of christ , as to judge , that faith , repentance and holiness are not indispensibly necessary to salvation , he manifests how well skilled he is in their principles and practices . i have always looked on it as a piece of the highest disingenuity among the quakers , that when any one pleads for the satisfaction of christ or the imputation of his righteousness , they will clamorously cry out and hear nothing to the contrary , yea you are for the saving of polluted , defiled sinners ; let men live in their sins and be all foul within , it is no matter , so long as they have a righteousness and a christ without them . i have i say always looked upon it as a most disingenuous procedure in them , seeing no one is catechised amongst us , who knoweth not that we press a necessity of sanctification and holiness , equal with that of justification and righteousness . and yet this very course is here steered by this author . contrary to the constant declaration of the judgments of them with whom he hath to do , contrary to the common evidence of their writings , preaching , praying , d●sputing unto another purpose , and that without relieving or coun●enancing himself by any one word or expression used or utterred by them , he chargeth , as though they made holiness a very indifferent thing and such as it doth not much concern any man whether he have an interest in or no. and i know not whether is more marvelous unto me , that some men can so far concoct all principles of conscience and modesty as to publish such slaunderous untruths , or that others can take contentment and satisfaction therein , who cannot but understand their disingenuity and falshood . his proceed in the same page is to except against that revelation of the wisedom of god , which i affirm to have been made in the person and sufferings of christ , which i thought i might have asserted without offence . but this man will have it , that there is no wisdome therein , if justice be so natural to god that nothing could satisfy him but the death of his own son. that any thing else could satisfy divine justice but the sufferings and death of the son of god , so far as i know he is the first that found out or discovered , if he hath yet found it out . some have imagined that god will pardon sin , and doth so , without any satisfaction at all . and some have thought that other ways of the reparation of lost mankind were possible without this satisfaction of divine justice , which yet god in his wisdome determined on . but that satisfaction could be any otherwise made to divine justice , but by the death of the son of god incarnate , none have used to say who know what they say in these things . but wisdom , he saith , consists in the choice of the best and fittest means to attain an end when there were more ways than one of doing it ; but it requires no great wisdom to chuse when there is but one possible way . yea this it is to measure god , things infinite and divine , by our selves . doth this man think that god's ends as ours have an existence in themselves out of him , antecedent unto any acts of his divine wisdom ? doth he imagine that he ballanceth probable means for the attaining of an end , chusing some and rejecting others ? doth he surmise that the acts of divine wisdom with respect unto the end and means are so really distinct , as the one to have a priority in time before the others ? alas , that men should have the confidence to publish such slight & crude imaginations ! again , the scripture which so often expresseth the incarnation of the son of god , and the whole work of his mediation thereon , as the effect of the infinite wisdom of god , as that wherein the stores , riches and treasures of it are laid forth , doth no where so speak of it in comparison with other means not so suited unto the same end , but absolutely and as it is in its own nature ; unless i● be when it is compared with those typical institutions which being appointed to resemble it , some did rest in . and lastly , whereas there was but this one way for the redemption of mankind and the restauration of the honour of gods justice and holiness , as he is the supreme lawgiver and governour of the universe ; and whereas this one way was not in the least pervious unto any created understanding angelical or humane , nor could the least of its concerns have ever entred into the hearts of any , nor it may be shall they ever know , or be able to find it out unto perfection , but it will be left the object of their admiration unto eternity ; if this author can see no wisdom or no great wisdom in the finding out and appointing of this way , who can help it ? i wish he would more diligently attend unto their teachings who are able to instruct him better , and from whom , as having no prejudice against them , he may be willing to learn . but this is the least part of what this worthy censurer of theological discourses rebukes and corrects . for , whereas i had said that we might learn our disability to answer the mind and will of god in all or any part of the obedience he requireth , that is , without christ , or out of him ; he adds , that is , that it is impossible for us to do any thing that is good , but we must be acted like machines by an external force , by the irresistible power of the grace and spirit of god. this i am sure is a new discovery , we learn no such thing from the gospel , and i do not see how he proves it from an aquaintance with christ. but if he intends what he speaks , we can do no good but must be acted like machines by an external force , and chargeth this on me , it is a false accusation proceeding from malice or ignorance or a mixture of both . if he intend that we can of our selves do any thing that is spiritually good and acceptable before god , without the efficacious working of the spirit and grace of god in us , which i only deny , he is a pelagian , and stands anathematized by many councils of the ancient church . and for what is my judgment about the impotency that is in us by nature unto any spiritual good , the necessity of the effectual operation of the spirit of god in and to our conversion , with his aids and assistances of actual grace in our whole course of obedience , which is no other but that of the ancient church , the most learned fathers , and the church of england it self in former days , i have now sufficiently declared and confirmed it in another discourse , whither this author is remitted either to learn to speak honestly of what he opposeth , or to understand it better , or to answer it if he can , he adds ! but still there is a more glorious discovery than this behind , and that is , the glorious end whereunto sin is appointed and ordained ( i suppose he means by god ) is discovered in christ , viz. for the demonstration of god's vindictive justice , in measuring out to it a meet recompence of reward ; and for the praise of god ▪ s glorious grace in the pardon and forgiveness of it ; that is , that it could not be known how just and severe god is , but by punishing sin , nor how good and gracious god is , but by pardoning of it ; and therefore lest his justice and mercy should never be known to the world he appoints and ordains sin to this end ; that is , decrees that men shall sin that he may make some of them the vessels of his wrath and the examples of his fierce vengeance and displeasure , and others the vessels of his mercy , to the praise and glory of his free grace in christ. this indeed is such a discovery , as nature and revelation could not make , pag. . which in the next page he calls god's truckling and bartering with sin and the devil for his glory . although there is nothing in the words here reported as mine , which is not capable of a fair defence , seeing it is expresly affirmed , that god set forth his son to be a propitiation to declare his righteousness , yet i know not how it came to pass that i had a mind to turn unto the passage it self in my discourse , which i had not done before on any occasion , as not supposing that he would falsify my words , with whom it was so easie to pervert my meaning at any time , and to reproach what he could not confute . but that i may give a specimen of this man's honesty and ingenuity , i shall transcribe the passage which he excepts against , because i confess it gave me some surpr●sal upon its first perusal . my words are these . there is a glorious end whereunto sin is appointed and ordained , discovered in christ , that others are unacquainted withal . sin in its own nature tends meerely to the dishonour of god , the debasement of his majesty and the ruine of the creature in whom it is . hell it self is but the filling of wretched creatures with the fruit of their own devices . the comminations and threats of god in the law do manifest one other end of it , even the demonstration of the vindictive justice of god in measuring out unto it a meet recompence of reward , but here the law stays , and with it all other light , and discovers no other use or end of it at all . in the lord jesus christ there is the manifestation of another and more glorious end , to wit , the praise of gods glorious grace in the pardon and forgiveness of it . god having taken order in christ , that that thing which tended meerly to his dishonour , should be managed to his infinite glory , and that which of all things he desireth to exalt , even that he may be known and believed to be a god pardoning iniquity transgression and sin. such was my ignorance , that i did not think that any christian , unless he were a professed socinian , would ever have made exceptions against any thing in this discourse , the whole of it being openly proclaimed in the gospel and confirmed in the particulars by sundry texts of scripture , quoted in the margent of my book , which this man took no notice of . for the advantage he would make from the expression about the end whereunto sin is appointed and ordained , it is childish and ridiculous . for every one who is not wilfully blind , must see that by ordained i intended not any ordination as to the futurition of sin , but the disposal of sin to its proper end being committed , or to ordain it unto its end upon a supposition of its being , which quite spoils this authors ensuing harangue . but my judgment in this matter is better expressed by another than i am able to do it my self , and therefore in his words i shall represent it . it is augustine , saith he , saluberrime confitemur quod rectissime credimus , deum dominumque rerum omnium qui creavit omnia bona valde , & mala ex bonis exortura esse praescivit , & scivit magis ad suam omnipotentissimam bonitatem pertinere , etiam de malis benefacere , quam mala esse non sinere ; sic ordinâsse angelorum & hominum vitam , ut in ea prius ostenderet quid posset eorum liberum arbitrinm , deinde quid posset suae gratiae beneficium justitiaeque judicium . this our author would have to be god's bartering with sin & the devil for his glory ; the bold impiety of which expression among many others , for whose necessary expression i crave pardon , manifests with what frame of spirit , with what reverence of god himself and all holy things , this discourse is managed . but it seems i add , that the demonstration of god's justice in measuring out unto sin a meet recompence of reward is discovered in christ , as this author says . let him read again ; the comminations and threatnings of god in the law , &c. if this man were acquainted with christ , he could not but learn somewhat more of truth and modesty unless he be wilfully stupid . but what is the crime of this paragraph ? that which it teacheth is , that sin in its own nature hath no end , but the dishonour of god , and the eternal ruine of the sinner . that by the sentence and curse of the law god hath manifested that he will glorify his justice in the punishing of it , as also that in and through jesus christ he will glorify grace and mercy in its pardon on the terms of the gospel . what would he be at ? if he have a mind to quarrel the bible , and to conflict the fundamental principles of christianity , to what purpose doth he cavil at my obscure discourses , when the proper object of his displeasure lies plainly before him . let us proceed yet a little farther with our author , although i confess my self to be already utterly wearied with the perusal of such vain and frivolous imaginations . yet thus he goes on pag. . thus much for the knowledge of our selves with respect to sin which is hid only in the lord christ. but then we learn what our righteousness is , wherewith we must appear before god , from an acquaintance with christ. we have already learned how unable we are to make atonement for our sins , without which they can never be forgiven , and how unable we are to do any thing that is good , and yet nothing can deliver us from the justice and wrath of god but a full satisfaction for our sins , and nothing can give us a title to a reward but a perfect and unsinning righteousness . what should we do in this case ? how shall we escape hell , or get to heaven , when we can neither expiate for our part sins or do any good for the time to come ? why , here we are relieved again by an acquaintance with christ. his death expiates former iniquities , and removes the whole guilt of sin. but this is not enough , that we are not guilty , we must also be actually righteous , not only all sin is to be answered for , but all righteousness is to be fulfilled . now this righteousness we find only in christ , we are reconciled to god by his death , and saved by his life . that actual obedience he yielded to the whole law of god is that righteousness whereby we are saved ; we are innocent by vertue of his sacrifice and expiation and righteous with his righteousness . what is here interposed , that we cannot do any good for the time to come , must be interpreted of our selves without the ayd or assistance of the grace of god. and the things here reported by this author , are so expressed and represented , to expose them to reproach and scorn , to have them esteemed not only false but ridiculous . but whether he be in his wits or no , or what he intends so to traduce and scoff at the fundamental doctrines of the gospel , i profess i know not . what is it he would deny ? what is it he would assert ? are we able to make an atonement for our sins ? can we be forgiven without an atonement ? can we of our selves do any good without the aid and assistance of grace ? can any thing we do be a full satisfaction for our sins , or deliver us from the wrath of god ▪ that is the punishment due to our sins ? doth not the death of christ expiate former iniquities , and remove the whole guilt of sin ? is the contrary to these things the doctrine of the church of england ? is this the religion which is authorised to be preached , and are these the opinions that are licensed to be publshed unto all the world ? but as i observed before , these things are other mens concernment more than mine , and with them i leave them . but i have said , as he quotes the place , that we are reconciled to god by the death of christ , and saved by his life , that actual obedience which he yielded to the whole law of god. as the former part of these words are expresly the apostles , rom. . . and so produced by me ; so the next words i add , are these of the same apostle , if so be we are found in him , not having on our own righteousness which is of the law , but the righteousness which is of god by faith ; which he may do well to consider , and answer when he can . once more and i shall be beholding to this author for a little respite of severity , whilst he diverts to the magisterial reproof of some other persons . thus then he proceeds , pag. . the third part of our wisdom is to walk with god , and to that is required agreement , acquaintance , a way , strength , boldness , and aiming at the same end , and all these with the wisdom of them are hid in jesus christ. so far are my words , to which he adds . the sum of which in short is this , that christ having expiated our sins , and fulfilled all righteousness for us , though we have no personal righteousness of our own , but are as contrary unto god as darkness is to light , and death to life , and an universal pollution and defilement , to an universal and glorious holiness , and hatred to love , yet the righteousness of christ is a sufficient , nay the only foundation of our agreement , and upon that of our walking with god ; though st. john tells us if we say we have fellowship with him , and walk in darkness , we lye and do not the truth ; but if we walk in the light , as god is in the light , then have we fellowship one with another , and then the blood of jesus christ his son cleanseth us from all sins , john chap. . v. , . and our only acquaintance with god , and knowledge of him is hid in christ , which his word and works could not discover , as you heard above . and he is the only way wherein we must walk with god , and we receive all our strength from him , and he makes us bold and confident too , having removed the guilt of sin , that now we may look justice in the face , and whet our knife at the counter-door , all our debts being discharged by christ , as these bold acquaintances and familiars of christ use to speak . and in christ we design the same end that god doth , which is the advancement of his own glory , that is , i suppose by trusting unto the expiation and righteousness of christ for salvation , without doing any thing our selves , we take care that god shall not be wronged of the glory of his free grace , by a competition of any merits and deserts of our own . what the author affi●ms to be the sum of my discourse , in that place which indeed he doth not transcribe , is as to his affirmation of it as contrary to god as darkness is to light , or death to life , or falshood to the truth , that is , it is flagitiously false . that there is any agreement with god , or walking with god for any men who have no personal righteousness of their own , but are contrary to god , &c. i never thought , i never wrote , nor any thing that should give the least countenance unto a suspicion to that purpose . the necessity of an habitual and actual personal inherent righteousness , of sanctification and holiness , of gospel-obedience , of fruitfulness in good works , unto all who intend to walk with god or come to the enjoyment of him , i have asserted and proved with other manner of arguments than this author is acquainted withal . the remainder of his discourse in this place is composed of immorality and profaneness . to the first i must refer his charge , that our only acquaintance with god and knowledge of him , is hid in christ , which his word could not discover ; as he again expresseth it , pag. , . but that the reverend doctor , confessed the plain truth , that their religion is wholly owing to an acquaintance with the person of christ , and could never have been clearly and savingly learned from his gospel , had they not first grown acquainted with his person , which is plainly false . i own no knowledge of god , nor of christ , but what is revealed in the word , as was before declared . and unto the other head belongs the most of what ensues . for what is the intendment of those reproaches which are cast on my supposed assertions ? christ is the only way wherein or whereby we must walk with god : yes , so he says , i am the way , there is no coming to god but by me ; he having consecrated for us in himself a new and living way of drawing nigh to god. we receive all our strength from him , yes for he says without me ye can do nothing . he makes us bold and confident also , having removed the guilt of sin ; so the apostle tells us , heb. . , , , . what then ? what followes upon these plain positive divine assertions of the scripture ? why then we may look j●stice in the face , and whet our knife at the counter-door . goodly son of the church of england ; not that i impu●e these profane scoffings unto the church i●self , which i shall never do untill it be discovered that the rulers of it do give approbation to such abominations ; but i would mind the man of his relation to that church which to my knowledge teacheth better learning and manners . from pag. . to the end of his second section , pag. . he giveth us a scheme of religion which in his scoffing language , he says , men learn from an acquaintance with the person of christ , and affirms that there needs no more to expose it to scorn with considering men than his proposal of it , which therein he owns to be his design . i know not any peculiar concernment of mine therein , until he comes towards the close of it which i shall particularly consider . but the substance of the religion which he thus avowedly attempts to expose to scorn , is the doctrine of god's eternal election ; of his infinite wisdom in sending his son to declare his righteousness for the forgiveness of sins , or in satisfying his justice , that sin might be pardoned to the praise of the glory of his grace ; of the imputation of the righteousness of christ unto them tha● do believe ; of a sence of sin , humiliation for it , looking unto christ for life and salvation as the israelites looked up to the brasen serpent in the wilderness ; of going to christ by faith for healing our natures and cleansing our sins , with some other doctrines of the same importance . these are the principles which according to his ability he sarcastically traduceth and endeavoureth to reflect scorn upon , by the false representation of some of them , and debasing others , with an intermixture of vile and profane expressions . it is not impossible but that some or other may judge it their duty to rebuke this horrible ( and yet were it not for the ignorance and profaneness of some men's minds , every way contemptible ) petulancy . for my part i have other things to do , and shall only add that i know no other christian state in the world wherein such discourses would be allowed to pass under the signature of publick authority . only i wish the author more modesty and sobriety than to attempt , or suppose he shall succeed , in exposing to scorn the avowed doctrine in general of the church wherein he lives , and which hath in the parts of it been asserted and defended by the greatest and most learned prelates thereof , in the foregoing ages , such as jewel , whitgift , abbot , morton , usher , hall , davenant , prideaux , &c. with the most learned persons of its communion , as reynolds , whittaker , hooker , sutcliff , &c. and others innumerable ▪ testified unto in the name of this church by the divines , sent by publick authority to the synod of dort , taught by the principal practical divines of this nation , and maintained by the most learned of the dignified clergy at this day . he is no doubt at liberty to dissent from the doctrine of the church and of all the learned men thereof : but for a young man to suppose , that with a few loose idle words he shall expose to scorn , that doctrine which the persons mentioned and others innumerable , have not only explained , confirmed , and defended with pains indefatigable , all kind of learning and skill , ecclesiastical , philosophical , and theological , in books and volumes which the christian world as yet knoweth , peruseth and prizeth , but also lived long in fervent prayers to god for the revelation of his mind and truth unto them , and in the holy practice of obedience suited unto the doctrines they professed , is somewhat remote from that christian humility which he ought not only to exercise in himself , but to give an example of unto others . but if this be the fruit of despising the knowledge of the person of chrst , of the necessity of his satisfaction , of the imputation of his righteousness , of union unto his person as our head , of a sense of the displeasure of god due to sin , of the spirit of bondage and adoption , of the corruption of nature , and our disability to do any thing that is spiritually good without the effectual ayds of grace ; if these i say , and the like issues of appearing pride and elation of mind , be the fruit and consequent of rejecting these principles of the doctrine of the gospel , it manifests that there is , and will be a proportion between the errours of mens minds , and the depravation of their affections . it were a most easy task to go over all the particulars mentioned by him , and to manifest how foully he hath prevaricated in their representation , how he hath cast contempt on some duties of religion indispensibly necessary unto salvation , and brought in the very words of the scripture & that in the true proper sence and intendment of them , according to the judgment , of all christians , ancient & modern , as that of looking to christ , as the israelites looked to the brasen serpent in the wilderness , to bear a share and part in his scorn and contempt ; as also to defend and vindicate not his odious disingenious expressions , but what he invidiously designeth to expose , beyond his ability to gainsay or with any pretence of sober learning to reply unto . but i give it up into the hands of those who are more concerned in the chastisment of such imaginations . only i cannot but tell this author what i have learned by long observation , namely , that those who in opposing others make it their design to , and place their confidence in false representations and invidions expressions of their judgments and opinions , waving a true stating of the things in difference , and weighing of the arguments wherewith they are confirmed , whatever pretence they may make of confidence and contempt of them with whom they have to do ; yet this way of writing proceeds from a secret sense of their disability to maintain their own opinions , or to reply to the reasonings of their adversaries in a fair and lawful disputation ; or from such depraved affections as are sufficient to deter any sober person from the least communication in those principles which are so pleaded for . and the same i must say of that kind of writing which in some late authors fills up almost every page in their books , which beyond a design to load the persons of men with reproaches and calumnies , consist only in the collecting of passages here and there , up and down , out of the writings of others , which as cut off from the body of their discourses and design of the places which they belong unto , may with a little artifice either of addition or detraction , with some false glosses , whereof we shall have an immediate instance , be represented weak or untrue or improper or some way or other obnoxious to censure . when diligence , modesty , love of truth , sobriety , true use of learning , shall again visit the world in a more plentiful manner , though differences should continue amongst us ; yet men will be enabled to manage them honestly , without contracting so much guilt on themselves , or giving such fearful offence & scandal unto others : but i return . that wherein i am particularly concerned is the close wherewith he winds up this candid ingenious discourse , pag. . he quotes my words , that the soul consents to take christ on his own terms to save him in his own way : and saith , lord i would have had thee , and salvation in my way , that it might have been partly of mine endeavours , and as it were by the works of the law ( that is by obeying the laws of the gospel ) but i am now willing to receive thee , and to be saved in thy way , meerly by grace ( that is without doing any thing , without obeying thee ) . the most contented spouse , certainly that ever was in the world , to subm●t to such hard conditions as to be saved for nothing . but what a pretty complement doth the soul make to christ after all this , when she adds ; and though i would have walked according to my own mind , yet now i wholly give up my self to be ruled by the spirit . if the reader will be at the pains to look on the discourse whence these passages are taken , i shall desire no more of his favour but that he profess himself to be a christian and then let him freely pronounce whether he find any thing in it obnoxious to censure . or i desire that any man who hath not forfeited all reason and ingenuity unto faction and party , if he differ from me , truly to state wherein , and oppose what i have said , with an answer unto the testimonies wherewith it is confirmed , referred unto in the margent of my discourse . but the way of this authors proceeding , if there be no plea to be made for it from his ignorance and unacquaintedness not only with the person of christ , but with most of the other things he undertakes to write about , is altogether unexcusable . the way whereby i have expressed the consent of the soul in the receiving of jesus christ to be justifyed , sanctifyed , saved by him , i still avow , as suited unto the mind of the holy ghost , and the experience of them that really believe . and whereas i added that before believing the soul did seek for salvation by the works of the law , as it is natural unto all , and as the holy-ghost affirms of some , whose words alone i used and expresly quoted that place from whence i took them , namely rom. . , . this man adds as an exposition of that expression , that is by obeying of the laws of the gospel . but he knew that these were the words of the apostle , or he did not ? if he did not , nor would take notice of them so to be although directed to the place from whence they are taken , it is evident how meet he is to debate matters of this nature and concernment , and how far he is yet from being in danger to pore out his eyes in reading the scripture , as he pretends . if he did know them to be his words , why doth he put such a sense upon them as in his own apprehension is derogatory to gospel-obedience ? what-ever he thught of before and , it is likely he will now say , that it is my sense , and not the apostles which he intends . but how will he prove that i intended any other sence than that of the apostle ? how should this appear ? let him if he can , produce any word in my whole discourse intimating any other sence . nay , it is evident that i had no other intention but only to refer unto that place of the apostle and the proper sence of it , which is to express the mind and actings of those who being ignorant ignorant of the righteousness of god , go about to establish their own righteousness , as he farther explains himself , rom. . , . that i could not intend obedience unto the laws of the gospel is so evident that nothing but abominable prejudice or ignorance could hinder any man from discerning it . for that faith which i expressed by the soul's consent to take christ as a saviour and a ruler , is the very first act of obedience unto the gospel ; so that therein or thereon to exclude obedience unto the gospel , is to deny what i assert , which under the favour of this author i understand my self better than to do . and as to all other acts of obedience unto the laws of the gospel , following and proceeding from sincere believing , it is openly evident that i could not understand them , when i spake only of what was antecedent unto them . and if this man knowes not what transactions are in the minds of many before they do come unto the acceptance of christ on his own terms , or believe in him according to the tenour of the gospel , there is reason to pitty the people that are committed unto his care and instruction , what regard soever ought to be had unto himself . and his pittiful trifling in the exposition he adds of this passage to be saved without doing any thing , without obeying thee , and the law , do but increase the guilt of his prevarications . for the words immediately added in my discourse are , and although i have walked according unto mine own mind , yet now i wholly give up my self to be ruled by thy spirit , which unto the understanding of all men who understand any thing in these matters , signify no less than an engagement unto the universal relinquishment of sin , and entire obedience unto jesus christ in all things . but this faith he , is a pretty complement that the soul makes to christ after all . but why is this to be esteemed only a pretty complement ? it is spoken at the same time , and as it were with the same breath , there being in the discourse no period between this passage and that before . and why must it be esteemed quite of another nature , so that herein the soul should only complement , and be real in what is before expressed ? what if one should say it was real only in this latter expression and engagement , that the former was only a pretty complement ? may it not with respect unto my sence and intention ( from any thing in my words or that can be gathered from them or any circumstances of the place ) be spoken with as much regard unto truth and honesty ? what religion these men are of i know not ; if it be such as teacheth them these practices and countenanceth them in them , i openly declare that i am not of it , nor would be so for all that this world can afford . i shall have done , when i have desired him to take notice , that i not only believe and maintain the necessity of obedience unto all the laws , precepts , commands , and institutions of the gospel , of universal holiness , the mortification of all sin , fruitfulness in good works , in all that intend or design salvation by jesus christ , but also have proved and confirmed my perswasion and assertions by better and more cogent arguments than any , which by his writings he seems as yet to be acquainted withal . and unless he can prove that i have spoken or written any thing to the contrary , or he can disprove the arguments whereby i have confirmed it , i do here declare him a person altogether unfit to be dealt withal about things of this nature , his ignorance or malice being invincible ; nor shall i on any provocation ever hereafter take notice of him untill he hath mended his manners . his third section pag. . consists of three parts ; first , that some ( wherein it is apparent , that i am chiefly if not only intended ) do found a religion upon a pretended acquaintance with christ ▪ s person without and besides the gospel , whereunto he opposeth his running title of , no acquaintance with christ but by revelation . secondly , a supposition of a scheme of religion drawn from the knowledge of christs person whereunto he opposeth another which he he judgeth better . thirdly , an essay to draw up the whole plot and design of christianity with the method of the recovery of sinners unto god. in the first of these i suppose that i am , if not solely , yet principally intended ; especially considering what he affi●ms , pag. , namely , that i plainly confess our religion is wholly owing unto acquaintance with the person of christ , & could never have been clearly and savingly learned from the gospel had we not first grown acquainted with his person . now herein there is an especial instance of that truth and honesty wherewith my writings are entertained by this sort of men. it is true , i have asserted that it is necessary for christians to know jesus christ , to be acquainted with his person , that is ( as i have fully and largely declared it in the discourse excepted against ) the glory of his divine nature , the purity of his humane , the infinite condescention of his person in the assumption of our nature , his love and grace , &c. as is at large there declared . and now i add that he by whom this is denied , is no christian. secondly i have taught that by this knowledge of the person of christ , or an understanding of the great mystery of godliness , god manifested in the flesh , which we ought to pray for and labour after , we come more fully and clearly to understand sundry other important mysteries of heavenly truth , which without the knowledge of christ we cannot attain unto . and how impertinent this man's exceptions are against this assertion we have seen already . but thirdly , that this knowledge of christ or acquaintance with him , is to be attained before we come to know the gospel , or by any other means than the gospel , or is any other but the declaration that is made thereof in and by the gospel was never thought , spoken , or written by me , and is here falsly supposed by this author as elsewhere falsly charged on me . and i again challenge him to produce any one letter or tittle out of any of my writings to give countenance unto this frontless calumny . and therefore although i do not like his expression pag. . whoever would understand the religion of our saviour , must learn it from his doctrine , and not from his person , for many reasons i could give ; yet i believe no less than he , that the efficacy of christ's mediation depending on god's appointment , can be known only by revelation , and that no man can draw any one conlusion from the person of christ , which the gospel hath not expresly taught ; because we can know no more of its excellency , worth and works than what is there revealed ; whereby he may see how ●iserably ill-will , malice , or ignorance have betrayed him into the futilous pains of writing this section upon a contrary supposition falsly imputed unto me . and as for his drawing schemes of religion i must tell him , and let him disprove it if he be able , i own no religion , no article of faith , but what are taught expresly in the scripture , mostly confirmed by the ancient general councils of the primitive church , and the writings of the most learned fathers against all sorts of heret●cks , especially the gnosticks , photinians and pelagians , consonant to the articles of the church of england , and the doctrine of all the reformed ch●rches of europe . and if in the exposition of any place of scripture i dissent from any , that for the substance of it own the religion i do , i do it not wi●hout cogent reasons from the scripture it self ; and where , in any opinions which learned men have , and it may be always had different apprehensions about , which hath not been thought to prejudice the unity of faith amongst them , i hope i do endeavour to manage that dissent with that modesty and sobriety which becometh me . and as for the schemes , plots , or designs of religion or christianity given us by this author , and owned by him , it being taken pretendedly from the person of christ , when it is hoped that he may have a better to give us from the gospel , seeing he hath told us we must learn our religion from his doctrine and not from his person ; besides that it is liable unto innumerable exceptions in particular which may easily be given in against it , by such as have nothing else to do , w●ereas it makes no mention of the effectual grace of christ and the gospel for the conversion and sanctification of sinners , and the necessity thereof unto all acts of holy obedience , it is merely pelagian , and stands anathematised by sundry councils of the antient church . i shall not therefore concern my self farther in any passages of this section , most of them wherein it reflects on others standing in competition for truth and ingenuity with the foundation and design of the whole . only i shall say that the passage of , . this made the divine goodness so restlesly zealous and concerned for the recovery of mankind ; various ways be attempted in former ages , but with little success , as i observed before , but at last god sent his own son our lord jesus christ into the world , without a very cautious explanation and charitable construction , is false , scandalous and blasphemous . for allow this author , who contends so severely for propriety of expressions against allusions and metaphors , to say that the divine goodness was restlesly zealous and concerned ( for indeed such is our weakness that whether we will or no , we must sometimes learn and teach divine things , in such words as are suited to convey an apprehension of them unto our minds , though in their application unto the divine nature , they are incapable of being understood in the propriety of their signification , though this be as untowardly expressed as any thing i have of late met withal ) yet what colour can be put upon , what excuse can be made for this doctrine , that god in former ages by various ways attempted the recovery of mankind but with little success i know not . various attempts in god for any end without success , do not lead the mind into right notions of his infinite wisdom and omnipotency . and that god by any way at any time attempted the recovery of mankind distinctly and separately from the sending of his son , is lewdly false . in the greatest part of his fourth section entituled , how men pervert the scripture to make it comply with their fancy , i am not much concerned , save that the foundation of the whole and that which animates his discourse from first to last is laid in an impudent calumny , namely , that i declare that our religion is wholly owing to an acquaintance with the person of christ , & could never have been clearly & savingly learned from his gospel , had we not first grown acquainted with his person . this shameless falshood is that alone whence he takes occasion and confidence to reproach my self and others , to condemn the doctrine of all the reformed churches , and openly to traduce and vilify the scripture it self . i shall only briefly touch on some of the impotent dictates of this great corrector of divinity and religion ? his discourse of accommodating scripture-expressions to mens own dreamns , pag. , . . being such as any man may use concerning any other men on the like occasion if they have a mind unto it , and intend to have no more regard to their consciences than some others seem to have , may be passed by , pag. . he falls upon the ways of expounding scripture among those whom he sets himself against , and positively affirms , that there are two ways of it in great vogue among them . first , by the sound and clink of the words and phrases which , as he says , is all some men understand by keeping a form of sound words . ( ) when this will not do , they reason about the sence of them from their own preconceived notions and opinions , and prove that this must be the meaning of scripture , because otherwise it is not reconcileable to their dreams , which is called expounding scripture by the analogy of faith. thus far he ; and yet we shall have the same man not long hence pleading for the necessity of holiness . but i wish for my part he would take notice , that i despise that holiness and the principles of it , which will allow men to coin , invent and publish such notorious untruths against any sort of men whatever . and whereas by what immediately follows , i seem to be principally intended in this charge , as i know the untruth of it , so i have published some expositions on some parts of the scripture to the judgment of the christian world , to which i appeal from the censures of this man and his companions , as also for those which if i live and god will i shall yet publish : and do declare that for reasons very satisfactory to my mind , i will not come to him nor them , to learn how to expound the scripture . but he will justify his charge by particular instances , telling us , pag. . thus when men are possessed with a fancy of an acquaintance with christ's person , then to know christ can signify nothing else but to know his person , and all his personal excellencies , and beauties , fullness and pretiousness , &c. and when christ is said to be made wisdom to us , this is a plain proof that we must learn all our spiritual wisdom from an acquaintance with his person ▪ though some duller men can understand no more by it than the wisdom of those revelations christ hath made of god's will to the world. i would beg of this man that if he hath any regard unto the honour of christian religion or care of his own soul he would be tender in this matter , and not reflect with his usual disdain upon the knowledge of the person of christ. i must tell him again , what all chritians believe , jesus christ is jesus christ , the eternal son of god incarnate . the person of christ is christ himself , and nothing else . his personal excellencies are the properties of his person , as his two natures are united therein , and as he was thereby made meet to be the mediator between god and man. to know christ in the language of the scripture , the whole church of god antient and present , in common sense and understanding , is to know the person of christ as revealed and declared in the gospel with respect unto the ends for which he is proposed and made known therein . and this knowledge of him , as it is accompanied with and cannot be without the knowledge of his mind and will declared in his precepts , promises and institutions , is effectual to work & produce in the souls of them who so know him , that faith in him , and obedience unto him , which he doth require . and what would this man have ? he who is otherwise minded hath renounced his christianity if ever he had any . and if he be thus perswaded , to what purpose is it to set up and combate the mormoes and chimaeras of his own imagination ? well then i do maintain that to know christ according to the gospel , is to know the person of christ , for christ and his person are the same . would he now have me to prove this by testimonies or arguments or the consent of the ancient church ? i must beg his excuse at present and so for the future , unless i have occasion to deal with gnosticks , familists , or quakers . and as for the latter clause wherein christ is said to be made wisdom unto us , he says , some duller men can understand no more by it than the wisdom of those revelations christ hath made of god's will to the world , who are dull men indeed , and so let them pass . his ensuing discourses in pag. , . contain the boldest reflections on ; and openest derisions of the expressions and way of teaching spiritual things warranted in and by the scripture , that to my knowledge i ever read in a book licensed to be printed by publick authority . as in particular the expressions o● faith in christ by coming unto him and receiving of him , which are the words of the holy-ghost , and used by him in his wisdom to instruct us in the nature of this duty , are amongst others the subjects of his scorn ▪ the first part of it , though i remember not to have given any occasion to be particularly concerned in it , i shall briefly consider , pag. . thus when men have first learned from an acquaintance with christ , to place all their hopes of salvation in a personal union with christ , from whom they receive the free communications of pardon and grace , righteousness and salvation , what more plain proof can any man who is resolved to believe this , desire of it than john . . he that hath the son hath life , and he that hath not the son hath not life . and what can having the son signify but having an interest in him , being made one with him , though some will be so perverse as to understand it of believing , and having his gospel . but the phrase of having the son confutes that dull & moral interpretation , especially when we remember it is called , being in christ , and abiding in him , which must signify a very near union between christs person and us. i suppose that expression of personal union sprung out of design , and not out of ignorance ; for if i mistake not , he doth somewhere in his book take notice that it is disclaimed , and only an union of believers with or unto the person of christ asserted . or if it be his mistake all comes to the same issue . personal or hypostatical union is that of different natures in the same person , giving them the same singular subsistence . this none pretend unto with jesus christ ; but it is the union of bevers unto the person of christ which is spiritual and mystical , whereby they are in him and he in them , and so are one with him , their head , as members of his mystical body , which is pleaded for herein , with the free communications of grace , righteousness and salvation , in the several and distinct ways whereby we are capable to receive them from him , or be made partakers of them , we place all hopes of salvation . and we do judge moreover that he who is otherwise minded must betake himself unto another gospel , for he compleatly renounceth that in our bibles . is this our crime , that which we are thus charged with , and trad●ced for ? is the contrary hereunto the doctrine that the present church of england approveth and instructs her children in ? or doth any man think that we will be scared from our faith and hope , by such weak and frivolous attempts against them ? yea , but it may be , it is not so much the thing it self , as the miserable proof which we produce from the scripture in the confirmation of it , for we do it from that of the apostle john . . if he think that we prove these things only by this testimony he is mistaken at his wonted rate . our faith herein is built upon innumerable express testimonies of the scripture , indeed the whole revelation of the will of god and the way of salvation by jesus christ in the gospel . those who prove it also from this text , have sufficient ground and reason for what they plead . and notwithstanding the pleasant scoffing humour of this author , we yet say that it is perverse folly for any one to say , that the having of the son or christ , expressed in the text , doth intend either the having an interest in him and union with him , or the obeying of his gospel , exclusively to the other ; these being inseparable and included in the same expression . and as to what he adds about being in christ and abiding in him ▪ which are the greatest priviledges of believers , and that as expressed in words taught by the holy ghost , it is of the same strain of prophaneness with much of what ensues , which i shall not farther enquire into . i find not my self concerned in his ensuing talk , but only in one reflection on the words of the scripture , and the repetition of his old putid and shameless calumny , pag. . untill we come to pag. . where he arraigns an occasional discourse of mine about the necessity of holiness and good works , wherein he hath only filched out of the whole what he thought be could wrest unto his end , and scoffingly descant upon . i shall therefore for once transcribe the whole passage as it lies in my book , and refer it to the judgment of the reader , pag. . the second objection is , that if the righteousness and obedience of christ to the law , be imputed unto us , then what need we yield obedience our selves ? to this also i shall return answer as briefly as i can , in the ensuing observations : then . the placeing of our gospel-obedienceon the right foot of account , that it may neithr be exalted into a state , condition , use , nor end , not given it of god ; nor any reason , cause , motive , end , necessity of it on the other hand , taken away , weakned or impaired , is a matter of great importance . some make our obedience , the works of faith , our works , the matter or cause of our justification ; some the condition of the imputation of the righteousness of christ , s●●● t●e qualification of the person justified , on the one hand ; some exclude all the necessity of them , and turn the grace of god into lasciviousness , on the other . to debate these differences , is not my present business : only i say , on this and other accounts , the right stating of our obedience , is of great importance as to our walking with god. . we do by no means , assign the same place , condition , state and use , to the obedience of christ imputed to us , and our obedience performed to god. if we did , they were really inconsistent . and therefore those who affirm that our obedience is the condition or cause of our justification , do all of them deny the imputation of the obedience of christ unto us . the righteousness of christ is imputed to us , as that on the account whereof we are accepted , and esteemed r●ghteous before god , and are really so , though not inherently . we are as truly righteous with the obedience of christ , imputed to us , as adam was or could have been by a compleat righteousness of his own performance . so rom. . . by his obedience we are made righteous ; made so truly , and so accepted , as by the disobedience of adam we are truely made trespassers and so accounted . and this is that which the apostle desires to be found in , in opposition to his own righteousness phil. . . but our own obedience is not the righteousness whereupon we are accepted and justified before god ; although it be acceptable to god , that we should abound therein . and this distinction the apostle doth evidently deliver and confirm , so as nothing can be more clearly revealed , eph. . , , . for by grace we are saved through faith , and this not of our selves . it is the gift of god. not of works , lest any man should boast . for we are his workmanship , created in christ jesus unto good works which god hath prepared that we should walk in them . we are saved , or justified ( for that it is whereof the apostle treats ) by grace through faith , which receives jesus christ and his obedience , not of works lest any man should boast : but what works are they which the apostle intends ? the works of believers , as in the very beginning of the next words , is manifest ; for we are ; we believers with our obedience and our works , of whom i speak : yea , but what need then of works ; need still there is , we are the workmanship , &c. two things the apostle intimates in these words . . a reason why we cannot be saved by works : namely , because we do them not in , or by our own strength , which is necessary we should do if we will be saved by them , or justified by them : but this is not so saith the apostle , for we are the workmanship of god , &c. all our works are wrought in us , by full and effectual undeserved grace . . an assertion of the ncessity of good works , notwithstanding that we are not saved by them , and that is , that god has ordained that we shall walk in them : which is a sufficient ground of our obedience whatever be the use of it . if you will say then , what are the true and proper gospel-grounds , reasons , uses , and motives of our obedience , whence the necessity thereof may be demonstrated , and our souls be stirred up , to abound and be fruitful therein ? i say they are so many and ly so deep in the mystery of the gospel , and dispensation of grace , spread themselves so throughout the whole revelation of the will of god unto us , that to handle them fully and distinctly , and to give them their due weight , is a thing that i cannot engage in , lest i should be turned aside from what i principally intend . i shall only give you some brief heads of what might at large be insisted on . . our universal obedience , and good works , are indispensibly necessary from the soveraign appointment and will of god : father , son , and holy ghost . . in general : this is the will of god even our sanctification , or holiness , thes. . . this is that which god wills , which he requires of us , that we be holy , that we be obedient , that we do his will as the angels do in heaven : the equity , necessity , profit and advantage of this ground of our obedience , might at large be insisted on . and were there no more , this might suffice alone . if it be the will of god , it is our duty . . the father hath ordained or appointed it : it is the will of the father ephes. ● . . the father is spoken of personally ; christ being mentioned as mediator . . the son hath ordained and appointed it as mediator , john . . i have ordained you that you should bring forth fruit , ( of obedience ) and that it should remain . and , . the holy ghost appoints and ordains believers to works of obedience and holiness , and to work holiness in others : so in particular , acts . . he appoints and designs men to the great work of obedience in preaching the gospel , and in sinning men sin against him . . our holiness , our obedience , work of righteousness , is one eminent and especial end of the peculiar dispensation of father , son , and spirit , in the business of exalting the glory of god in our salvation : of the electing love of the father : the purchasing love of the son : and the operative love of the spirit . . it is a peculiar end of the electing love of the father ▪ ephes. . . he hath chosen us that we should be holy & unblameable . so , isa. . , . his aim and design in choosing of us was , that we should be holy , and unblameable before him in love. this he is to accomplish , and will bring about in them that are his . he chooses us to salvation , through the sanctification of the spirit , and belief of the truth : thes. . . this the father designed as the first and immediate end of electing love ; and proposes the consideration of that love , as a motive to holiness , john . , , . . it is so also of the exceeding love of the son , whereof the testimonies are innumerable . i shall give but one or two , tit. . . who gave himself for us , that he might redeem us from all iniquity , and purify to himself a peculiar people , zealous of good works . this was his aim , his design , in giving himself for us : as ephes. . , . christ loved the church and gave himself for it , that he might sanctify and cleanse it with the washing of water by the word : that he might present it to himself a glorious church , not having spot or wrinkle or any such thing , but that it should be holy and without blemish , cor. . . rom. . . . it is the very work of the love of the holy ghost : his whole work upon us , in us , for us consists in preparing of us for obedience , enabling of us thereunto , and bringing forth the fruits of it in us : and this he doth in opposition to a righteousness of our own , either before it , or to be made up by it : tit. . . i need not insist on this ; the fruits of the spirit in us are known , gal. . . and thus have we a twofold bottom of the necessity of our obedience , and personal holiness : god hath appointed it : he requires it . and it is an eminent immediate end of the distinct dispensation of father , son and holy ghost , in the work of our salvation . if god's soveraignty over us is to be owned ; if his love towards us be to be regarded , if the whole work of the ever-blessed trinity , for us , in us , be of any moment , our obedience is necessary . . it is necessary in respect of the end thereof : and that whether you consider god , our selves , or the world. . the end of our obedience in respect of god , is his glory and honour , mal. . . this is god's honour , all that we give him . it is true he will take his honour from the stoutest and proudest rebel in the world : but all we give him , is in our obedience . the glorifying of god by our obedience , is all that we are or can be . particularly , . it is the glory of the father , mat. . . let your light so shine before men , that they may see your good works and glorify your father which is in heaven . by our walking in the light of faith , doth glory arise to the father . the fruits of his love , of his grace , of his kindness , are seen upon us , and god is glorified in our behalf : and . the son is glorified thereby . it is the will of god , that as all men honour the father , so should they honour the son , john . . and how is this done ? by believing in him , john . . obeying of him . hence , john . . he says he is glorified in believers : and prays for an increase of grace and union for them , that he may yet be more glorified , and all might know that as mediator he was sent of god. . the spirit is glorified also by it : he is grieved by our disobedience , eph. . . and therefore his glory is in our bringing forth fruit. he dwells in us as in his temple , which is not to be defiled : holiness becometh his habitation for ever . now if this that hath been said , be not sufficient to evince a necessity of our obedience , we must suppose our selves to speak with a sort of men , who regard neither the soveraignty , nor love , nor glory of god , father , son , or holy ghost . let men say what they please , though our obedience should be all lost , and never regarded , which is impossible , ( for god is not unjust to forget our labour of love ) yet here is a sufficient bottom , ground and reason of yielding more obedience unto god , than ever we shall do , whilst we live in this world. i speak also only of gospel-grounds of obedience , and not of those that are natural and legal , which are indispensible to all mankind . . the end in respect of our selves immediately , is threefold , . honour . . peace . . usefulness . . honour , it is by holiness that we are made like , unto god , and his image is renewed again in us . this was our honour at our creation ; this exalted us above all our fellow-creatures here below ; we were made in the image of god. this we lost by sin , and became like the beasts that perish . to this honour of conformity to god , of bearing his image , are we exalted again by holiness alone . be ye holy says god , because i am holy , pet. . . and be you perfect , that is , in doing good , as your heavenly father is perfect , math. . in a likeness and conformity to him . and herein is the image of god renewed : ephes. . , . therein we put on the new man which after god is created in righteousness and holiness of truth . this was that which originally was attended with power and dominion ; is still all that is beautiful or comely in the world ; how it makes men honourable and precious in the sight of god , of angels , of men , how alone it is that which is not despised , which is of price before the lord ; what contempt and scorn he hath of them in whom it is not , in what abomination he hath them and all their ways , might easily be evinced . . peace ; by it we have communion with god , wherein peace alone is to be enjoyed . the wicked are like a troubled sea that cannot rest , and there is no peace to them , saith my god : isa. . . there is no peace , rest , or quietness , in a distance , separation , or alienation from god. he is the rest of our souls : in the light of his countenance is life and peace . now if we walk in the light as he is light , we have fellowship one with another , joh. . . and verily our fellowship is with the father , and with the son jesus christ , v. . he that walks in the light of new obedience , he hath communion with god , and in his presence is fulness of joy for ever : without is there nothing but darkness , and wandring and confusion . . usefulness ; a man without holiness is good for nothing : ephraim , says the propbet , is an empty vine , that brings forth fruit to it self . and what is such a vine good for ? nothing , saith another prophet ; a man cannot make a pin of it , so much as to hang a vessel on : a barren tree is good for nothing , but to be cut down for the fire . notwithstanding the seeming usefulness of men , who serve the providence of god in their generations , i could easily manifest that the world and the church might want them and that indeed in themselves they are good for nothing : only the holy man is commune bonum . . the end of it in respect of others in the world is manifold . . it serves to the conviction , and stopping the mouths of some of the enemies of god , both here and hereafter . here . pet. . . keeping a good conscience , that wherein they speak against you as evil doers they may be ashamed , beholding your good conversation in christ. by our keeping of a good conscience , men will be made ashamed of their false accusations . that whereas their malice and hatred of the ways of god , hath provoked them to speak all manner of evil of the profession of them ; by the holiness and righteousness of the saints , they are convinced , and made ashamed , as a thief is when he is taken , and driven to acknowledge that god is amongst them , and that they are wicked themselves , joh. . . . hereafter it is said that the saints shall judg the world : it is on this as well as upon other considerations . their good works , their righteousness , their holiness shall be brought forth , and manifested to all the world , and the righteousness of god's judgments against wicked men , be thence evinced ; see , says christ ; these are they that i own , whom you so despised and abhorred ; and see their works following them , this and that they have done , when you wallowed in your abominations , math. . , . . the conversion of others , pet. . . having your conversation honest among the gentiles , that wherein they speak against you as evil doers , beholding your good works , they may glorify god in the day of visitation , mat. . . even revilers , persecutors , evil speakers , have been overcome by the constant holy walking of professors , and when their day of visitation hath come , have glorified god on that account , pet. . , . . the benefit of all : partly in keeping of judgments from the residue of men , as ten good men would have preserved sodom : partly , by their real communication of good to them with whom they have to do in their generation . holiness makes a man a good man ; useful to all , and others eat of the fruits of the spirit , that he brings forth continually . . it is necessary in respect of the state and condition of justified persons ; and that whether you consider their relative state of acceptation , or their state of sanctification . . they are accepted and received into friendship , with an holy god ; a god of purer eys than to behold iniquity ; who hates every unclean thing . and is it not necessary , that they should be holy who are admitted into his presence , walk in his sight , yea lie in his bosom ? should they not with all diligence cleanse themselves from all pollution of flesh and spirit , and perfect holiness in the fear of the lord. . in respect of sanctification ; we have in us a new creature , cor. . . this new creature is fed , cherished , nourished , kept alive by the fruits of holiness : to what end hath god given us new hearts , and new creatures ? is it that we should kill them , stifle the creature that is found in us , in the womb ? that we should give him to the old man to be devoured ? . it is necessary in respect of the proper place of holiness in the new covenant , and that is twofold . . of the means unto the end : god hath appointed that holiness , shall be the means , the way , to that eternal life , which as in it self and originally is his gift , by jesus christ , so with regard to his constitution of our obedience , as the means of attaining it , is a reward : and god in bestowing of it a rewarder . though it be neither , the cause , matter , nor condition of our justification , yet it is the way appointed of god , for us to walk in , for the obtaining of salvation : and therefore he that hath hope of eternal life , purifies himself , as he is pure : and none shall ever come to that end , who walketh not in the way : for without holiness it is impossible to see god. . it is a testimony and pledge of adoption : a sign and evidence of grace , that is , of acceptation with god. and . the whole expression of our thankfulness . now there is not one of all these causes and reasons of the necessity , the indispensible necessity of our obedience , good works , and personal righteousness , but would require a more large discourse to unfold and explain , than i have allotted to the proposal of them all . and innumerable others there are of the same import , that i cannot name . he that upon these accounts doth not think universal holiness and obedience to be of indispensible necessity , unless also it be exalted into the room of the obedience and righteousness of christ , let him be filthy still . i confess this whole discourse proceedeth on the supposition of the imputation of the righteousness of christ unto us , for our justification . and herein i have as good company as the prelacy and whole church of england can afford ; sundry from among them having written large discourses in its confirmation , and the rest having till of late approved of it in others . i wish this man , or any of his companions in design , would undertake the answering of bishop downham on this subject . no man ever carried this matter higher than luther , nor did he in all his writings more positively and plainly contend for it , than in his comment on the epistle to the galatians . yet was that book translated into english by the approbation of the then bishop of london who also prefixed himself a commendatory epistle unto it . the judgment of hooker we have heard before . but what need i mention in particular any of the rest of those great and learned names who have made famous the profession of the church of england by their writings throughout the world. had this man in their days treated this doctrine with his present scoffing petulancy he had scarce been rector of st. george buttolph-lane , much less filled with such hopes and expectations of future advancements , as it is not impossible that he is now possessed with , upon his memorable atchievments . but on this supposition i do first appeal to the judgment of the church of england it self , as to the truth of the doctrine delivered in my discourse , and the principles which this man proceedeth on in his exceptions against it . . though it be but a part of a popular discourse and never intended for scholastick accuracy , yet as to the assertions contained in it , i challenge this author to take and allow the ordinary usual sence of the words with the open design of them , and to answer them when he can . and. . in the mean time i appeal unto every indifferent reader whether the mere perusal of this whole passage , do not cast this man's futilous cavils out of all consideration : so that i shall content my self with very few remarques upon them . first upon my asserting the necessity of good works he adds , a very suspicious word , which methinks these men should be afraid to name . and why so ? we do acknowledge that we do not seek for righteousness by the works of the law. we design not our personal justification by them , nor to merit life or salvation , but betake our selves unto what even bellarmine himself came to at last as the safest retreat , namely the merits and righteousness of christ. but for attendance unto them , performance of them , and fruitfulness in them , we are not afraid nor ashamed at any time to enter into judgment with them by whom we are traduc'd . and as i have nothing to say unto this author who is known unto me only by that portraicture and character which he hath given of himself in this book , which i could have wished for his own sake had been drawn with a mixture of more lines of truth and modesty ; so i know there are not a few , who in the course of a vain worldly conversation , whilst there is scarce a back or belly of a disciple of christ that blesseth god upon the account of their bounty or charity , ( the footsteps of levity , vanity , scurrility , and prophaneness , being moreover left upon all the paths of their haunt ) are wont to declaim about holiness , good works and justification by them , which is a ready way to instruct men to atheism , or the scorn of every thing that is professed in religion . but yet . he shews how impotent and impertinent our arguments are for the proof of the necessity of holiness . and as to the first of them from the commands of god , he saith , that if after all these commands , god hath left it indifferent whether we obey him or no , i hope such commands cannot make obedience necessary . wonderful divinity ! a man must needs be well acquainted with god and himself who can suppose that any of his commands shall leave it indifferent , whether we will obey them or no. yea , but will he damn men if they do not obey his commands for holiness ? yes , yes , no doubt he will do so . yea , but we may be notwithstanding this command justified and saved without this holiness ; false and impertinent . we are neither justified nor saved without them , though we are not justified by them , nor saved for them . unto my inforcement of the necessity of holiness from the ends of god in election and redemption , he replies page . the father hath elected us to be holy and the son redeemed us to be holy. but will the father elect and the son redeem none but those who are holy , and reject and reprobate all others ? doth this election and redemption , suppose holiness in us , or is it without any regard to it ? for if we be elected and redeemed without any regard unto our own being holy , our election and redemption is secure whether we be holy or not . wonderful divinity again ! election and redemption suppose holiness in us . we are elected and redeemed with regard unto our own holiness ; that is antecedently unto our election and redemption : for holiness being the effect and fruit of them , is that which he opposeth . not many pages after this , he falls into a great admiration of the catechism of the church of england , which none blamed that i know of , as to what is contained in it . but it were to be wished that he had been well instructed in some others , that he might not have divulged & obtruded on the world such crude and palpable mistakes . for this respect , of redemption at least , unto an antecedent holiness in us , that is antecedent unto it , is such a piece of foppery in religion as a man would wonder how any one could be guilty of , who hath almost pored out his eyes in reading the scripture . all the remaining cavils of this chapter are but the effects of the like fulsom ignorance . for out of some passages scraped together from several parts of my discourse , ( and those not only cut off from their proper scope and end which is not mentioned by him at all , but also mangled in their representation ) he would frame the appearance of a contradiction between what i say on the one hand , that there is no peace with god to be obtained by and for sinners but by the atonement that is made for them in the blood of jesus christ , with the remission of sin and justification by faith which ensue thereon ; which i hope i shall not live to hear denyed by the church of england , and the necessity of holiness and fruitfulness in obedience , to maintain in our own souls a sence of that peace with god which we have being justified by faith. and he who understands not the consistency of those things hath little reason to despise good catechisms , what-ever thoughts he hath had of his own sufficiency . the whole design of what remains of this section , is to insinuate that there can be no necessity of holiness or obedience unto god unless we are justified and saved thereby , which i knew not before to to have been , nor indeed do yet know it to be the doctrine of the church of england . but be it whose it will , i am sure it is not that of the scripture , and i have so disproved it in other discourses which this man may now see if he please , as that i shall not here again reassume the same argument . and although i am weary of consulting this woful mixture of disingenuity and ignorance , yet i shall mark somewhat on one or two passages more , and leave him if he please unto a due apprehension that what remains is unanswerable scoffing . the first is that of page . but however holiness is necessary with respect to sanctification , we have in us a new creature , . cor. . . this new creature is fed , cherished , nourished and kept alive , by the fruits of holiness , to what end hath god given us new hearts and new natures ? is it that we should kill them , stifle the creature that is formed in us , in the womb ? that we should give him to the old man to be devoured . the phrase of this is admirable and the reasoning unanswerable . for if men be new creatures they will certainly live new lives , and this makes holiness absolutely necessary by the same reason that every thing necessarily is what it is , but still we enquire after a necessary obligation to the practice of holiness , and that we cannot yet discover . the reader will see easily how this is pickt out of the whole discourse as that which he imagined would yield some advantage to reflect upon . for let him pretend what he please to the contrary , he hath laid this end too open to be denied , and i am no way solicitous what will be his success therein . had he aimed at the discovery of truth he ought to have examined the whole of the discourse , and not thus have rent one piece of it from the another . as to the phrase of speech which i use , it is i acknowledge metaphorical , but yet being used only in a popular way of instruction is sufficiently warranted from the scripture which administers occasion and gives countenance unto every expression in it , the whole being full well understood by those who are exercised in the life of god. and for the reasoning of it , it is such as i know this man cannot answer . for the new creature , whatever he may fancy , is not a new conversation nor a living holily , but it is the principle and spiritual ability produced in believers by the power and grace of the holy ghost , enabling them to walk in newness of life and holiness of conversation . and this principle being bestowed on us , wrought in us , for that very end , it is necessary for us unless we will neglect and despise the grace which we have received , that we walk in holiness and abound in the fruits of righteousness whereunto it leads and tends . let him answer this if he can , and when he hath done so , answer the apostle in like manner , or scoff not only at me but at him also . the last passage i shall remarque upon in this section is what he gives us as the sum of the whole , pag. . the sum of all is , that to know christ is not to be thus acquainted with his person , but to understand his gospel in its full latitude and extent . it is not the person but the gospel of christ which is the way , the truth and the life , which directs us in the way to life and happiness . and again this acquaintance with christs person , which these men pretend to is only a work of fancy , and teaches men the arts of hypocrisie , &c. i do not know that ever i met with any thing thus crudely asserted among the quakers in contempt of the person of christ. for whereas he says of himself expresly i am the way , the truth and the life , to say he is not so ( for jesus christ is his person and nothing else ) carries in it a bold contradiction , both parts of which cannot be true . when the subject of a proposition is owned , there may be great controversy about the sense of the predicate ; as when christ says he is the vine . there may be so also about the subject of a proposition , when the expression is of a third thing , and dubious ; as where christ says this is my body . but when the person speaking is the subject , and speaks of himself , to deny what he says , is to give him the lye. i am the way , and the truth and the life , saith christ ; he is not saith our author , but the gospel is so . if he had allowed our lord jesus christ to have spoken the truth , but only to have added , though he was so , yet he was so no otherwise but by the gospel , there had been somewhat of modesty in the expression . but this saying that the person of christ is not , the gospel is so , is intolerable . it is so however , that this young man without consulting , or despising the exposition of all divines ancient or modern , and the common sence of all christians should dare to obtrude his crude and indigested conceptions upon so great a word of christ himself , countenanced only by the corrupt and false glosses of some obscure socinians , which some or other may possibly in due time mind him of ; i have other work to do . but according to his exposition of this heavenly oracle , what shall any one imagine to be the sence of the context where i and me spoken of christ do so often occur . suppose that the words of that whole verse i am the way , the truth , and the life , no man cometh to the father but by me , have this sence ; not christ himself is the way , truth and the life , but the gospel ; no man cometh to the father but by me , that is , not by me , but by the gospel ; must not all the expressions of the same nature in the context have the same exposition , as namely vers . ye believe in god , believe also in me ; that is , not in me but in the gospel ? i go to prepare a place for you ; that is , not i do so but the gospel . ver. . i will come again and receive you to my self ; that is , not i but the gospel will do so ; and so of all other things which christ in that place seems to speak of himself . if this be his way of interpreting scripture , i wonder not that he blames others for their defect and miscarriages therein . when i first considered these two last sections , i did not suspect but that he had at least truely represented my words which he thought meet to reflect upon and scoff at ; as knowing how easie it was for any one whose conscience would give him a dispensation for such an undertaking , to pick out sayings and expressions from the most innocent discourse , and odiously to propose them as cut off from their proper coherence ; and under a concealment of the end and the principal sence , designed in them . wherefore i did not so much as read over the discourse excepted against , only once or twice observing my words as quoted by him , not directly to comply with what i knew to be my sence and intention , i turned unto the particular places to discover his prevarication . but having gon through this ungrateful task , i took the pains to read over the whole digression in my book which his exceptions are levelled against ; and upon my review of it , my admiration of his dealing was not a little increased i cannot therefore but desire of the most partial adherers unto this censurer of other mens labours , judgments , and expressions , but once to read over that discourse , and if they own themselves to be christians , i shall submit the whole of it , with the consideration of his reflections upon it , unto their judgments . if they refuse so to do , i let them know i despise their censures , and do look on the satisfaction they take in this mans scoffing reflections , as the laughter of fools , or the crackling of thorns under a pot. for those who will be at so much pains to undeceive themselves , they will find that that expression of the person of christ is but once or twice used in all that long discourse , and that occasionally , which by the outcrys here made against it , any one would suppose to have filled up almost all the pages of it . he will find also that i have owned and declared the revelation that god hath made of himself , the properties of his nature , and his will in his works of creation and providence in its full extent and efficacy ; and that by the knowledge of god in christ which i so much insist upon , i openly , plainly , and declaredly , intend nothing but the declaration that god hath made of himself in jesus christ by the gospel , whereof the knowledge of his person the great mystery of godliness , god manifested in the flesh , with what he did & suffered , as the mediator between god & man , is the chiefest instance ; in which knowledg consisteth all our wisdom of living unto god. hereon i have no more to add , but that he by whom these things are denied or derided , doth openly renounce his christianity . and that i do not lay this unto the charge of this doughty writer , is because i am satisfied that he hath not done it out of any such design , but partly out of ignorance of the things which he undertakes to write about , and partly to satisfy the malevolence of himself and some others against my person which sort of depraved affections where men give up themselves unto their prevalency , will blind the eyes , and pervert the judgments of persons as wise as he . in the first section of his fourth chapter i am not particularly concerned , and whilst he only vents his own conceits , be they never so idle or atheological , i shall never trouble my self either with their examination or confutation . so many as he can perswade to be of his mind , that we have no union with christ but by vertue of union with the church , the contrary whereof is absolutely true ; that christ is so an head of rule and government unto the church , as that he is not an head of influence and supplies of spiritual life , contrary to the faith of the catholick church in all ages ; that these assertions of his have any countenance from antiquity or , the least from the passages quoted out of chrysostom by himself ; that his glosses upon many texts of scripture , which have an admirable coincidence with those of two other persons whom i shall name when occasion requires it ; are sufficient to affix upon them the sence which he pleads for , with many other things of an equal falshood and impertinency wherewith this section is stuffed , shall without any farther trouble from me be left to follow their own inclinations . but yet notwithstanding all the great pains he hath taken to instruct us in the nature of the union between christ and believers , i shall take leave to prefer that given by mr. hooker before it , not only as more true and agreeable unto the scripture , but also as better expressing the doctrine of the church of england in this matter . and if these things please the present rulers of the church , wherein upon the matter christ is shuffled off , and the whole of our spiritual union is resolved into the doctrine of the gospel , and the rule of the church by bishops and pastors ; let it imply what contradiction it will , as it doth the highest , seeing it is by the doctrine of the gospel that we are taught our union with christ , and his rule of the church by his laws and spirit , i have only the the advantage to know somewhat more than i did formerly , though not much to my satisfaction . but he that shall consider what reflections are cast in this discourse , on the necessity of satisfaction to be made unto divine justice , and from whom they are borrowed ; the miserable weak attempt that is made therein , to reduce all christ's mediatory actings unto his kingly office , and in particular his intercession ; the faint mention that is made of the satisfaction of christ , clogged with the addition of ignorance of the philosophy of it , as it is called , well enough complying with them who grant that the lord christ did what god was satisfied withal , with sundry other things of the like nature ; will not be to seek whence these things come , nor whither they are going , nor to whom our author is beholden for most of his rare notions , which it is an easie thing at any time to acquaint him withal . the second section of this chapter is filled principally with exceptions against my discourse , about the personal excellencies of christ as mediator , if i may not rather say with the reflections on the glory of christ himself . for my own discourse upon it i acknowledge to be weak , and not only inconceiveably beneath the dignity and merit of the subject , but also far short of what is taught and delivered by many ancient writers of the church unto that purpose . and for his exceptions they are such a composition of ignorance and spite , as is hardly to be paralel'd . his entrance upon his work is pag . as followeth . secondly , let us enquire what they mean by the person of christ , to which believers must be united . and here they have outdone all the metaphysical subtilties of suarez , and have found out a person for christ distinct from his god-head and man-hood ; for there can be no other sense made of what dr. owen tells us , that by the graces of his person he doth not mean the glorious excellencies of his deity considered in it self , abstracting from the office which for us as god and man be undertook , nor the outward appearance of his humane nature when he conversed here on earth , nor yet as now exalted in glory , but the graces of the person of christ , as he is vested with the office of mediation ; his spiritual eminency , comeliness , beauty , as appointed and anointed by the father unto that great work of bringing home all his elect into his bosom . now unless the person of christ as mediator , be distinct from his person as god-man all this is idle talk . for what personal graces are there in christ as mediator , which do not belong to him either as god or man ? there are some things indeed which our saviour did , and suffered , which he was not obliged to , either as god or man , but as mediator , but surely he will not call the peculiar duties and actions of an office personal graces . i have now learned not to trust unto the honesty and ingenuity of our author , as to his quotations out of my book , which i find that he hath here mangled and altered as in other places , and shall therefore transcribe the whole passage in my own words , pag. . it is christ as mediator of whom we speak ; and therefore by the grace of his person i understand not ; first , the glorious excellencies of his deity considered in it self , abstracting from the office which for us as god and man be undertook . . nor the outward appearance of his humane nature , neither when he conversed here on earth bearing our infirmities , whereof by reason of the charge that was laid upon him , the prophet gives quite another character , isa. , . concerning which some of the ancients are very poetical in their expressions ; nor yet as now exalted in glory , a vain imagination whereof , makes many bear a false , a corrupted respect unto christ , even upon carnal apprehensions of the mighty exaltation of the humane nature , which is but to know christ after the flesh , a mischief much improved by the abomination of foolish imagery . but this is that which i intend ; the graces of the person of christ as he is vested with the office of mediation , his spiritual eminency , comelyness and beauty &c. now in this respect the scripture describes him as exceeding excellent comely and desirable , far above comparison with the choycest chiefest created good or any endowment imaginable : which i prove at large from psal. . . isa. . . cant. . . adding on explanation of the whole . in the digression , some passages whereof he carps at in this section , my design was to declare , as was said , somewhat of the glory of the person of christ : to this end i considered both the glory of his divine and the many excellencies of his humane nature . but that which i principally insisted on was the excellency of person as god and man in one , whereby he was meet and able to be the mediator between god and man , and to effect all the great and blessed ends of his mediation . that our lord jesus christ was god , and that there were on that account in his person the essential excellencies and properties of the divine nature , i suppose he will not deny . nor will he do so , that he was truly man , and that his humane nature was endowed with many glorious graces and excellencies which are peculiar thereunto . that the●e is a distinct consideration of his person as both these natures are united therein , is that which he seems to have a mind to except against . and is it meet that any one who hath ought else to do , should spend any moments of that time which he knows how better to improve , in the pursuit of a mans impertinencies , who is so bewildred in his own ignorance and confidence , that he knowes neither where he is , nor what he says . did not the son of god by assuming our humane nature , continuing what he was , become what he was not ? was not the person of christ by the communication of the properties of each nature in it and to it , a principle of such operations as he could not have wrought either as god or man , separately considered ? how else did god redeem his church with his own blood ? or how is that true which he says john . . and no man hath ascended up to heaven , but he that came down from heaven , even the son of man which is in heaven ? was not the union of the two natures in the same person ( which was a property neither of the divine nor humane nature , but a distinct ineffable effect of divine condescention , wisdom and grace which the antients unanimously call the grace of union whose subject is the person of christ ) that whereby he was fit , mee● and able for all the works of his mediation ? doth not the scripture moreover propose unto our faith and consolation the glory , power and grace of the person of christ as he is god over all blessed for ever , and his love , sympathy , care , and compassion as man , yet all acting themselves in the one and self same person of the son of god ? let him read the first chap. of the epistle to the hebrews and see what account he can give thereof . and are not these such principles of christian religion as no man ought to be ignorant of , or can deny without the guilt of the heresies condemned in the first general councils ? and they are no other principles which my whole discourse excepted against , doth proceed . upon . but saith our author , unless the person of christ as mediator be distinct from his person as god man all this is idle talk. very good ! and why so ? why , what personal graces are there in christ as mediator which do not belong unto him either as god or man ? but is he not ashamed of this ignorance ? is it not a personal grace and excellency that he is god and man in one person which belongs not to him either as god or man ? and are there not personal operations innumerable depending hereon , which could not have been wrought by him either as god or man , as raising himself from the dead by his own power and redeeming the church with his blood are not most of the descriptions that are given us of christ in the scripture , most of the operations which are assigned unto him such as neither belong unto , nor proceed from the divine or humane nature , separately considered , but from the person of christ as both these natures are united in it . that which seems to have led him into the maze , wherein he is bewildred in his ensuing discourse , is , that considering there are but two natures in christ the divine and the humane , & nature is the principle of all operations , he supposed that nothing could be said of christ , nothing ascribed to his person , but what was directly formally predicated of one of his natures , distinctly considered . but he might have easily enquired of himself , that seeing all the properties and acts of the divine nature are absolutely divine , and all those of the humane nature absolutely humane , whence it came to pass that all the operations and works of christ as mediator are theandrical . although there be nothing in the person of christ but his divine and humane nature , yet the person of christ is neither his divine nature nor his humane . for the humane nature is and ever was of it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the divine to the compleat constitution of the person of the mediator in and unto its own hypostasis assumed the humane , so that although every energy or operation be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so the distinct natures are distinct principles of christ's operations , yet his person is the principal or only agent , which being god-man , all the actions thereof by vertue of the communication of properties of both natures therein are theandrical ; and the excellency of this person of christ wherein he was every way fitted for the work of mediation i call sometimes his personal grace , and will not go to him to learn to speak and express my self in these things . and it is most false which he affirms pag. . that i distinguish the graces of christ's person as mediator , from the graces of his person as god and man. neither could any man have run into such an imagination , who had competently understood the things which he speaks about . and the bare proposal of these things is enough to defeat the design of all his ensuing cavils and exceptions . and as to what he closeth withal , that surely i will not call the peculiar duties and actions of an office personal graces ; i suppose that he knoweth not well what he intends thereby . whatever he hath fancied about christ being the name of an office , jesus christ of whom we speak is an person and not an office. and there are no such things in rerum natura as the actions of an office. and if by them he intends the actions of a person in the discharge of an office , whatever he calls them , i will call the habits in christ from whence all his actions in the performance of his office do proceed , personal graces , and that whether he will or no. so he is a merciful , faithful and compassionate high-priest , heb. . . . . . . and all his actions in the discharge of his office of priesthood being principled and regulated by those qualifications , i do call them his personal graces , and do hope that for the future i may obtain his leave so to do . the like may be said of his other offices . the discourse which he thus raves against is didactical and accommodated unto a popular way of instruction , and it hath been hitherto the common ingenuity of all learned men to give an allowance unto such discourses , so as not to exact from them an accuracy and propriety in expressions , such as is required in those that are scholastical or polemical . it is that which by common consent is allowed to the tractates of the ancients of that nature , especially where nothing is taught but what for the substance of it is consonant unto the truth . but this man attempts not only a severity in nibling at all expressions which he fancyeth liable unto his censures ; but with a disingenuous artifice waving the tenour and process of the discourse , which i presume he found not himself able to oppose , he takes out sometimes here , sometimes there , up and down backward and forward , at his pleasure , what he will , to put if it be possible an ill sence upon the whole . and if he have not hereby given a sufficient discovery of his good will towards the doing of somewhat to my disadvantage , he hath failed in his whole endeavour . for there is no expression which he hath fixed on as the subject of his reflections , which is truely mine ; but that as it is used by me , and with respect unto its end , i will defend it against him and all his co-partners , whilst the scripture may be allowed to be the rule and measure of our conceptions and expressions about sacred things . and although at present i am utterly wearied with the consideration of such sad triflings i shall accept from him the kindness of an obligation to so much patience as is necessary unto the perusal of the ensuing leaves wherein i am concerned . first ; pag. . he would pick something if he knew what out of my quotations of cant. . . to express or illustrate the excellency of christ , which first he calls an excellent proof by way of scorn . but as it is far from being the only proof produced in the confirmation of the same truth , and is applyed rather to illustrate what was spoken then to prove it ; yet by his favour , i shall make bold to continue my apprehensions of the occasional exposition of the words which i have given in that place , until he is pleased to acquaint me with a better , which i suppose will be long enough . for what he adds ; but however white and ruddy belong to his divine and humane nature , and that without regard to his mediatory office , for he had been white in the glory of his deity , and ruddy with the red earth of his humanity , whether he had been considered as mediator or not ; it comes from the same spring of skill and benevolence with those afore . for what wise talk is it of christ's being god & man without the consideration of his being mediator , as though he were ever , or ever should have been god and man , but with respect unto his mediation . his scoff at the red earth of christ's humanity represented as my words , is grounded upon a palpable falsification . for my words are , he was also ruddy in the beauty of his humanity . man was called adam from the red earth whereof he was made . the word here used , points him out as the second adam , partaker of flesh and blood , because the children also partook of the same . and if he be displeased with these expressions , let him take his own time to be pleased again , it is that wherein i am not concerned . but my fault which so highly deserved his correction is , that i apply that to the person of christ which belongs unto his natures . but what if i say no such thing , or had no such design in that place ? for although i do maintain a distinct consideration of the excellency of christ's person , as comprising both his natures united , though every real thing in his person belongs formally and radically unto one of the natures , ( those other excellencies being the exurgency of their union ) whereby his person was fitted and suited unto his mediatory operations , which in neither nature singly considered he could have performed , and shall continue to maintain it against whosoever dares directly to oppose it ; yet in this place i intended it not , which this man knew well enough , the very next words unto what he pretends to prove it being , the beauty and comeliness of the lord jesus christ in the vnion of both these in one person shall afterwards be declared . and so we have an equality in judgement and ingenuity throughout this censure . hence he leaps to pag. . of my book , thence backwards to . and then up and down i know not how nor whither . he begins with pag. . and in his first digression concerning the excellency of christ jesus , to invite us to communion with him in a conjugal relation , he tells us that christ is exceeding excellent and desirable in his deity , and the glory thereof ; he is desirable and worthy our acceptation as considered in his humanity , in his freedom from sin , fulness of grace , &c. now though this look very like a contradiction , that by the graces of his person he meant neither the excellencies of his divine nor humane nature , yet he hath a salvo which will deliver him both from contradiction and from sense , that he doth not consider these excellencies of his deity or humanity as abstracted from his office of mediator ; though he might if he pleased : for he considers those excellencies which are not peculiar to the office of mediation , but which would have belonged unto him as god and man , whether he had been mediator or not ; but what becomes of his distinction of the graces of christ's person as mediator , from the graces of his person as god and man , when there are no personal graces in christ but what belong to his deity or his humanity . i am sufficiently satisfyed that he neither knows where he is , nor what he doth , or hath no due comprehension of the things he treats about . that which he opposeth , if he intend to oppose any thing by me asserted , is , that whereas christ is god , the essential properties of his divine nature are to be considered as the formal motive unto , and object of faith , love , and obedience ; and whereas he is man also , his excellencies in the glorious endowment of his humane nature , with his alliance unto us therein , and his furniture of grace for the discharge of his office , are proposed unto our faith and love in the scripture , and of these things we ought to take a distinct consideration ; our faith concerning them being not only taught in the scripture , but fully confirmed in the confessions and determinations of the primitive church . but the person of christ wherein these two natures are united , is of another distinct consideration , and such things are spoken thereof as cannot under any single enunciation be ascribed unto either nature , though nothing be so , but what formally belongs unto one of them , or is the necessary consequent & exurgency of their union . see isa. . . tim. . . john . . it is of the glory of the word of god made flesh , that i discourse . but this man talks of what would have belonged to christ as god-man , whether he had been mediator or not , as though the son of god either was , or was ever designed to be , or can be considered as god-man , and not as mediator . and thence he would releive himself by the calumny of assigning a distinction unto me between the graces of christ's person as mediator , & the graces of his person as god & man , that is one person , which is a meer figment of his own misunderstanding . upon the whole he comes to that accurate thesis of his own , that there are no personal graces in christ but what belong to his deity or humanity , personal graces belonging unto the humanity or humane nature of christ , that nature being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or such as hath no personal subsistence of its own , is a notion that those may thank him for who have a mind to do it . and he may do well to consider what his thoughts are of the grace of our lord jesus christ , mentioned phill. . , , , , . but he will now discover the design of all these things , and afterward make it good by quotations out of my book . the first he doth pag. . and onwards , but whatever becomes of the sense of the distinction , there is a very deep fetch in it , the observing of which will discover the whole mystery of the person of christ , and our vnion to him . for these men consider that christ saves us as he is our mediator , and not meerly considered as god or man , and they imagine that we receive grace and salvation from christ's person , just as we do water out of a conduit , or a gift and largess from a prince , that it flows to us from our vnion to his person , and therefore they dress up the person of the mediator with all those personal excellencies and graces which may make him a fit saviour , that those who are thus united to his person , of which more in the next section , need not fear missing of salvation . hence they ransack all the boundless perfections of the deity , and whatever they can find or fancy speaks any comfort to sinners , this is presently a personal grace of the mediator . they consider all the glorious effects of his mediation , and whatever great things are spoken of his gospel , or religion , or intercession for us , these serve as personal graces ; so that all our hopes may be built not on the gospel covenant , but on the person of christ ; so that the dispute now lyes between the person of christ and his gospel , which must be the foundation of our hope , which is the way to life and happiness . first , we do consider and believe that christ saves us as a mediator , that is , as god and man in one person , exercising the office of a mediator , and not meerly as god or man. this we believe with all the catholick church of christ , and can with boldness say , he that doth not so , let him be anathema maranatha . secondly , we do not imagine , but believe from the scripture , and with the whole church of god , that we receive grace and salvation from the person of christ , in those distinct wayes wherein they are capable of being received ; and let him be anathema who believes otherwise . only whether his putting of grace and salvation into the same way of reception , belong unto his accuracy in expressing his own sentiments , or his ingenuity in the representation of other mens words , i leave undetermined . the similitudes he useth to express our faith in these things , shew his good will towards scoffing and prophaneness . we say , there is real communication of grace from the person of christ as the head of the church unto all the members of his mystical body by his spirit , whereby they are quickened , sanctifyed , and enabled unto all holy obedience , and if it be denyed by him he stands anathematized by sundry counsels of the ancient church . we say not , that we receive it as water out of a conduit , which is of a limited determined capacity , whereas we say the person of christ by reason of his deity is an immense eternal living spring or fountain of all grace . and when god calls himself a fountain of living water , and the lord christ calls his spirit communicated to believers living water , under which apellations he was frequently promised in the old testament , as also the grace and mercy of the gospel the waters of life , inviting us to receive them , and to drink of them , this author may be advised to take heed of prophane scoffing at these things . whether any have said that we receive grace and salvation from christ as a guift or largess from a prince i know not ; if they have the sole defect therein is that the allusion doth no way sufficiently set forth the freedom and bounty of christ in the communication of them unto sinners , and wherein else it offends , let him soberly declare if he can . this is the charge upon us in point of faith and judgement , which in one word amounts to no more but this , that we are christians , and so by the grace of god we intend to continue , let this man deride us whilst he pleaseth . his next charge concerns our practice in the pursuit of these dreadful principles , which by their repetition he hath exposed to scorn . and therefore they dress up &c. what doth this poor man intend ? what is the design of all this prophaneness ? the declaration of the natures and person of christ , of his grace and work , the ascribing unto him what is directly and expressly in terms ascribed unto him in the scripture , or relating as we are able , the description it gives of him , is here called dressing up the person of the mediator with all those personal graces that may make him a fit saviour . the preparation of the person of christ to be a fit and meet saviour for sinners , which he prophanely compares to the dressing up of — is the greatest , most glorious and admirable effect that ever infinite wisdom , goodness , power and love wrought and produced , or will do so unto eternity . and those on whom he reflects , design nothing , doe nothing in this matter , but only endeavour according to the measure of the gift of christ which they have received , to declare and explain what is revealed and taught in the scripture thereof ; and those who exceed the bounds of scripture revelation herein , ( if any do so ) we do abhorr . and as for those who are united unto christ , although we say not that they need not fear missing of salvation , seeing they are to be brought unto it not only through the exercise of all graces , whereof fear is one , but also through such tryals and temptations as will alwayes give them a fear of heed and diligence , and sometimes such a fear of the event of things , as shall combate their faith , and shake its firmest resolves , yet we fear not to say , that those who are really united unto jesus christ , shall be assuredly saved , which i have proved elsewhere beyond the fear of any opposition from this author or others like minded . ly , he addes hence , they ransack , &c. but what is the meaning of these expressions ? doth not the scripture declare , that christ is god as well as man ? doth it not build all our faith , obedience and salvation on that consideration ? are not the properties of the divine nature every where in the scripture declared and proposed unto us , for the ingenerating and establishing faith in us , and to be the object of , and exercise of all grace and obedience ? and is it now become a crime , that any should seek to declare and instruct others in these things from the scripture , and to the same end for which they are therein revealed ? is this with any evidence of sobriety to be traduced as a ransacking the boundless perfections of the divine nature , to dress up the person of the mediator ? is he a christian , or doth he deserve that name , who contemns or despiseth the consideration of the propertyes of the divine nature in the person of christ ? ( see isa. . , , . joh. . . isa. . . joh. . . phil. . . &c. ) or shall think that the grace or excellencies of his person do not principally consist in them , as the humane nature is united thereunto . ly , they consider all the glorious effects of his mediation . all the effects of christs mediation , all the things that are spoken of the gospel , &c. do all of them declare the excellency of the person of christ , as effects declare their cause , and may and ought to be considered unto that end as occasion doth require . and no otherwise are they considered by those whom he doth oppose . ly but the end of these strange principles and practices he tells us is , that all our hopes may be built , not on the gospel covenant , but on the person of christ. but i say again , what is it that this man intends ? what is become of a common regard to god and man ? who do so build their hopes on christ as to reject or despise the gospel-covenant , as he calls it , though i am afraid should he come to explain himself , he will be at a loss about the true nature of the gospel-covenant , as i find him to be about the person and grace of christ. he telleth us indeed , that not the person of christ , but the gospel is the way , did we ever say , not the covenant of grace but the person of christ is all we regard ? but whence comes this causeless fear and jealousie ; or rather this evil surmise , that if any endeavour to exalt the person of christ , immediately the covenant of the gospel ( that is in truth the covenant which is declared in the gospel ) must be discarded ? is there an inconsistency between christ and the covenant ? i never met with any who was so fearfull and jealous least too much should be ascribed in the matter of our salvation to jesus christ ; and when there is no more so , but what the scripture doth expressely and in words assign unto him and affirm of him , instantly we have an outcry that the gospel and the covenant are rejected , and that a dispute lyes between the person of christ and his gospel . but let him not trouble himself , for as he cannot , and as he knowes he cannot produce any one word or one syllable out of any writings of mine , that should derogate any thing from the excellency , nature , necessity or use of the new covenant , so though it may be he do not , and doth therefore fancy and dream of disputes between christ and the gospel , we do know how to respect both the person of christ and the covenant , both jesus christ and the gospel in their proper places . and in particular we do know , that as it is the person of christ who is the author of the gospel , and who as mediator in his work of mediation gives life and efficacy and establishment unto the covenant of grace , so both the gospel and that covenant do declare the glory , and design the exaltation of jesus christ himself . speaking therefore comparatively , all our hopes are built on jesus christ , who alone filleth all things ; yet also we have our hopes in god through the covenant declared in the gospel , as the way designing the rule of our obedience , securing our acceptance and reward . and to deal as gently as i can warrant my self to do with this writer , the dispute he mentions between the person of christ & the gospel , which shall be the foundation of our hope , is only in his own fond imagination , distempered by disingenuity and malevolence . for if i should charge what the appearrance of his expressions will well bare , what he sayes seems to be out of a design influenced by ignorance or heresie , to exclude jesus christ god and man from being the principal foundation of the church , and which all its hopes are built upon . this being the summe of his charge i hope he will fully prove it in the quotations from my discourse , which he now sets himself to produce ; assuring him that if he do not , but come short therein , setting aside his odious and foppish prophane deductions , i doe averre them all in plain terms , that he may on his next occasion of writing , save his labour in searching after what he may oppose . thus therefore he proceeds pag. . to make this appear , i shall consider that account which d r. owen gives us of the personal graces and excellencies of christ , which in general consist in three things ; first , his fitness to save , from the grace of vnion , and the proper and necessary effects thereof . secondly , his fulness to save from the grace of communion , or the free consequences of the grace of vnion ; and thirdly , his excellency to endear , from his compleat suitableness to all the wants of the souls of men . first , that he is fit to be a saviour from the grace of vnion ; and if you will understand what this strange grace of vnion is , it is the uniting the nature of god and man in one person , which makes him fit to be a saviour to the uttermost ; he layes his hand upon god , by partaking of his nature ; and he layes his hand on us , by partaking of our nature ; and so becomes a dayes-man or vmpire between both . now though this be a great truth , that the vnion of the divine and humane nature in christ did excellently qualifie him for the office of a mediator , yet this is the vnhappiest man in expressing and proving it , that i have met with ; for what an untoward representation is this of christs mediation , that he came to make peace , by laying his hands on god and men , as if he came to part a fray or scuffle ; and he might as well have named gen. . . or matth. . . or any other place of scripture for the proof of it , as those he mentions . to what end it is that he cites these passages out of my discourse , is somewhat difficult to divine . himself confesseth that what is asserted , ( at least in one of them ) is a great truth , only i am the unhappiest man in expressing and proving it that ever he met with . it is evident enough to me , that he hath not met with many who have treated of this subject , or hath little understood those he hath met withall ; so that there may be yet some behind as unhappy as my self . and seeing he hath so good a leisure from other occasions , as to spend his time in telling the world how unhappy i am in my proving and expressing of what himself acknowledgeth to be true , he may be pleased to take notice , that i am now sensible of my own unhappiness also , in having fallen under a diversion from better employments by such sad and wofull impertinencies . but being at once charged with both these misadventures , untowardness in expression , and weakness in the proof of a plain truth , i shall willingly admit of information to mend my way of writing for the future . and the first reflection he casts on my expressions , is my calling the union of the two natures in christ in the same person , the grace of vnion , for so he sayes , if you would understand what this strange grace of vnion is . but i crave his pardon in not complying with his directions , for my companyes sake . no man who hath once consulted the writings of the ancients on this subject , can be a stranger unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and gratia vnionis , they so continually occurre in the writings of all sorts of divines both ancient and modern . yea but there is yet worse behind ; for what an untoward representation is this of christs mediation , that he came to make peace by laying his hands on god and men , as if he came to part a fray or scuffle . my words are , the uniting of the natures of god and man in one person , made him fit to be a saviour to the uttermost ; he layd his hand upon god by partaking of his nature , zach. . . and he layes his hand upon us by partaking of our nature , heb. . , . and so becomes a dayes-man or vmpire between both . see what it is to be adventurous . i doubt not but that he thought that i had invented that expression , or at least that i was the first who ever applyed it unto this interposition of christ between god and man. but as i took the words , and so my warranty for the expression from the scripture , job . . so it hath commonly been applyed by divines in the same manner , particularly by bishop vsher ( in his immanuel , p. , . as i remember ) whose unhappiness in expressing himself in divinity , this man needs not much to bewayl . but let my expressions be what they will , i shall not escape the unhappiness of weakness in my proofs , for i might , he sayes , as well have quoted gen. . . and matth. . . for the proof of the unity of the divine and humane nature in the person of christ , and his fitness thence to be a saviour , as those i named , viz. zach. . . heb. . , . say you so ; why then i do here undertake to maintain the personal vnion , and the fitness of christ from thence to be a saviour , from these two texts , against this man and all his fraternity in design . and at present i cannot but wonder at his confidence , seeing i am sure be cannot be ignorant that one of these places at least , namely that of heb. . . is as much , as frequently , as vehemently pleaded by all sorts of divines ancient and modern , to prove the assumption of our humane nature into personal subsistence with the son of god , that so he might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fit and able to save us , as any one testimony in the whole scripture . and the same truth is as evidently contained and expressed in the former , seeing no man could be the fellow of the lord of hosts , but he that was partaker of the same nature with him , and no one could have the sword of god upon him to smite him , which was needfull unto our salvation , but he that was partaker of our nature , or man also . and the meer recital of these testimonies was sufficient unto my purpose in that place , where i designed onely to declare and not dispute the truth . if he yet think that i cannot prove what i assert from these testimonies , let him consult my vindiciae evangelicae , where according as that work required i have directly pleaded these scriptures to the same purpose , insisting at large on the vindication of one of them , and let him answer what i have there pleaded , if he be able . and i shall allow him to make his advantage unto that purpose , if he please , of whatever evasions the socinians have found out to escape the force of that testimony . for there is none of them of any note , but have attempted by various artifices to shield their opinion in denying the assumption of our humane nature into personal union with the son of god , and therewithal his praeexistence unto his nativity of the blessed virgin , from the divine evidence given against it in that place of heb. . . which yet ( if this author may be believed ) doth make no more against them than gen. . . wherefore , this severe censure , together with the modesty of the expression , wherein christ making peace between god and man is compared to the parting of a fray or scuffle , may pass at the same rate and value with those which are gone before . his ensuing pages are taken up for the most part with the transcription of passages out of my discourse , raked together from several places at his pleasure . i shall not impose the needless labour on the reader of a third perusal of them ; nor shall i take the pains to restore the several passages to their proper place and coherence , which he hath rent them from , to trye his skill and strength upon them separately and apart . for i see not that they stand in need of using the least of their own circumstantial evidence in their vindication . i shall therefore only take notice of his exceptions against them . and pag. . whereas i had said on some occasion , that in such a supposition we could have supplyes of grace only in a moral way , it falls under his derision in his parenthesis ( and that is a very pitifull way indeed . ) but i must yet tell him by the way , that if he allow of no supplies of grace but in a moral way , he is a pelagian , and as such stands condemned by the catholick church . and when his occasions will permit it , i desire he would answer what is written by my self in another discourse , in the refutation of this sole moral operation of grace , and the assertion of another way of the communication of it unto us . leave fooling , and the vnhappiest man in expressing himself that ever i met with , will not doe it ; he must betake himself to another course , if he intend to engage into the handling of things of this nature . he addes , whereas i had said , the grace of the promises , ( of the person of christ you mean : ) i know well enough what i mean , but the truth is i know not well what he means ; nor whether it be out of ignorance , that he doth indeed fancy an opposition between christ and the promises , that what is ascribed unto the one , must needs be derogated from the other , when the promise is but the means and instrument of conveying the grace of christ unto us ▪ or whether it proceed from a real dislike , that the person of christ , that is , jesus christ himself should be esteemed of any use or consideration in religion , that he talks at this rate . but from whence ever it proceeds , this cavilling humour is unworthy of any man of ingenuity or learning . by his following parenthesis ( a world of sin is something ) i suppose i have somewhere used that expression , whence it is reflected on ; but he quotes not the place , and i cannot find it . i shall therefore only at present tell him , as ( if i remember aright ) i have done already , that i will not come to him nor any of his companions , to learn to express my self in these things ; and moreover , that i despise their censures . the discourses he is carping at , in particular in this place , are neither doctrinal nor argumentative , but consist in the application of truths before proved unto the minds and affections of men . and ( as i said ) i will not come to him nor his fraternity , to learn how to manage such a subject , much less a logical and argumentative way of reasoning ; nor have any inducement thereunto from any thing that as yet i have seen in their writings . it also troubles him pag. . that whereas i know how unsuited the best and most accurate of our expressions are unto the true nature and being of divine things , as they are in themselves , and what need we have to make use of allusions , and sometimes less proper expressions , to convey a sence of them unto the minds and affections of men , i had once or twice used that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if i may so say , which yet if he had not known used in other good authors , treating of things of the same nature , he knew i could take protection against his severity under the example of the apostle using words to the same purpose , upon an alike occasion , heb. . but at length he intends to be serious , and from those words of mine , here is mercy enough for the greatest , the oldest , the stubbornest transgressor ; he addes , enough in all reason this , what a comfort is it to sinners to have such a god for their saviour , whose grace is boundless and bottomless , and exceeds the largest dimensions of their sins , though there be a world of sin in them . but what now if the divine nature it self have not such an endless boundless , bottomless grace and compassion as the doctor now talks of ? for at other times , when it serves his turn better , we can hear nothing from him but the naturalness of gods vindictive justice . though god be rich in mercy , he never told us , that his mercy was so boundless and bottomless ; he had given a great many demonstrations of the severity of his anger against sinners , who could not be much worse than the greatest , the oldest and stubbornest transgressors . let the reader take notice , that i propose no grace in christ unto or for such sinners , but only that which may invite all sorts of them , though under the most discouraging qualifications , to come unto him for grace and mercy by faith and repentance . and on supposition that this was my sence , as he cannot deny it to be , i adde only in answer , that this his prophane scoffing at it , is that which reflects on christ , and his gospel , and god himself , and his word , which must be accounted for . see isa. . . dly , for the opposition which he childishly frames between gods vindictive justice and his mercy and grace , it is answered already . dly , it is false , that god hath not told us , that his grace is boundless and bottomless in the sence wherein i use those words , sufficient to pardon the greatest , the oldest , the stubbornest of sinners ; namely , that turn unto him by faith and repentance . and he who knowes not how this consists with severity and anger against impenitent sinners , is yet to learn his catechism . but yet he addes further , pag. , . supposing the divine nature were such a bottomless fountain of grace , how comes this to be a personal grace of the mediator : for a mediator as mediator , ought not to be considered as the fountain , but as the minister of grace ; god the father certainly ought to come in for a share at least , in being the fountain of grace , though the doctor is pleased to take no notice of him . but how excellent is the grace of christs person , above the grace of the gospel , for that is a bounded and limited thing , a straight gate and narrow way , that leadeth unto life . there is no such boundless mercy as all the sins in the world cannot equal its dimensions , as will save the greatest , the oldest , and the stubbornest transgressors . i begg the reader to believe , that i am now so utterly weary with the repetition of these impertinencies , that i can hardly prevail with my self to fill my pen once more with ink about them . and i see no reason now to goe on , but only that i have begun . and on all accounts i shall be as brief as possible . i say then first , i did not consider this boundless grace in christ as mediator , but considered it as in him who is mediator , and so the divine nature with all its properties are greatly to be considered in him , if the gospel be true . but dly , it is untrue , that christ as mediator is only the minister of grace , and not the fountain of it ; for he is mediator as god and man in one person . dly , to suppose an exemption of the person of the father from being the fountain of grace absolutely , in the order of the divine subsistence of the persons in the trinity , and of their operations suited thereunto , upon the ascription of it unto the son , is a fond imagination , which could befall no man who understands any thing of things of this nature . it doth as well follow , that if the son created the world , the father did not ; if the son uphold all things by the word of his power , the father doth not ; that is , that the son is not in the father , nor the father in the son. the acts indeed of christs mediation respect the ministration of grace , being the procuring and communicating causes thereof ; but the person of christ the mediator is the fountain of grace . so they thought who beheld his glory , the glory as of the only begotten of the father full of grace and truth . but the especial relation of grace unto the father as sending the son , unto the son as sent by him and incarnate , and unto the holy spirit as proceeding from and sent by them both , i have elsewhere fully declared , and shall not in this place ( which indeed will scarce give admittance unto any thing of so serious a nature ) again insist thereon . thly , the opposition which he would again set between christ and the gospel , is impious in it self , and if he thinks to charge it on me openly false . i challenge him and all his complices , to produce any one word out of any writing of mine , that from a plea or pretence of grace in christ , should give countenance unto any in the neglect of the least precept given , or duty required in the gospel . and notwithstanding all that i have said or taught , concerning the boundless , bottomless grace and mercy of christ towards believing , humble , penitent sinners , i doe believe the way of gospel obedience indispensibly required to be walked in by all that will come to the enjoyment of god , to be so narrow , that no revilers , nor false accusers , nor scoffers , nor despisers of gospel mysteries , continuing so to be , can walk therein . but that there is not grace and mercy declared and tendred in the gospel also , unto all sorts of sinners , under any qualifications whatever , who upon its invitation will come to god through christ , by faith and repentance , is an impious imagination . a discourse much of the same nature followes , concerning the love of christ , after he hath treated his person and grace at his pleasure . and this he takes occasion for , from some passages in my book ( as formerly ) scraped together from several places , so as he thought fit and convenient unto his purpose . page . thus the love of christ is an eternal love , because his divine nature is eternal ; and it is an unchangeable love because his divine nature is unchangeable ; and his love is fruitfull , for it being the love of god , it must be effectual and fruitfull in producing all the things which he willeth unto his beloved . he loves life , grace , holiness into us , loves us into covenant , loves us into heaven . this is an excellent love indeed , which doth all for us , and leaves nothing for us to do . we owe this discovery to an aquaintance with christ's person , or rather with his divine nature , for the gospel is very silent in this matter . all that the gospel tells us is , that christ loveth sinners so as to die for them , that he loves good men who believe and obey his gospel , so as to save them , that he continues to love them while they contitinue to be good , but hates them when they return to their old vices ; and therefore i say there is great reason for sinners to fetch their comforts not from the gospel , but from the person of christ , which as far excells the gospel , as the gospel excells the law. i do suppose the expressions mentioned are for the substance of them in my book , and shall therefore only enquire what it is in them which he excepteth against , and for which i am reproachched , as one that hath an acquaintance with christ's person , which is now grown so common and trite an expression , that were it not condited unto some mens pallats by its prophaneness , it would argue a great barrenness in this author's invention , that can vary no more in the topick of reviling . it had been well if his licenser had accommodated him with some part of his talent herein . but what is it that is excepted against ? is it , that the love of christ as he is god is eternal ? or is it that it is unchangeable ? or is it that it is fruitful or effective of good things unto the persons beloved ? the philosopher tells us , that to love for any one is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is this efficacy of the love of christ which must bear all the present charge . the meaning of my words therefore is , that the love of christ is unto us the cause of life , grace , holiness , and the reward of heaven . and because it is in the nature of love to be effective , according unto the ability of the person loving , of the good which it wills unto the object beloved , i expressed it as i thought meet , by loving these things to us . and i am so far on this occasion , and the severe reflection on me for an acquaintance with christ from altering my thoughts , that i say still with confidence , he who is otherwise minded , is no christian. and if this man knows not how the love of christ is the cause of grace and glory , how it is effective of them , and that in a perfect consistency with all other causes and means of them , and the necessity of our obedience , he may do well to abstain a little from writing , until he is better informed . but , saith he , this is an excellent love indeed , which doth all for us , and leaves us nothing to do . but who told him so ? who ever said so ? doth he think that if our life , grace , holiness , glory , be from the love of christ originally , causally , by vertue of his divine gracious operations in us and towards us , that there is no duty incumbent on them who would be made partakers of them , or use , or improve them unto their proper ends ? shall we then to please him say , that we have neither life , nor grace , nor holiness , nor glory , from the love of christ , but whereas most of them are our own duties , we have them wholly from our selves ? let them do so who have a mind to renounce christ and his gospel ; i shall co●e into no partnership with them . for what he adds , all that the gospel teaches us , &c. he should have done well to have said , as far as he knows , which is a limitation with a witness . if this be all the gospel which the man knows and preaches , i pity them whom he hath taken under his instruction . doth christ in his love do nothing unto the quickning and conversion of men ? nothing to the purification and sanctification of believers ? nothing as to their consolation and establishment ? nothing as to the administration of strength against temptations ? nothing as to supplies of grace in the increase of faith , love and obedience , &c. this ignorance or prophaneness is greatly to be bewailed , as his ensuing scoff repeated now usque ad nauseam , about an opposition between christ and his gospel , is to be despised . and if the lord christ hath no other love but what this man will allow , the state of the church in this world depends on a very slender thread . but attempts of this nature will fall short enough of prevailing with sober christians to foregoe their faith and perswasion , that it is from the love of christ , that believers are preserved in that condition wherein he doth and will approve of them . yea , to suppose that this is all the grace of the gospel , that whilest me , are good christ loves them , and when they are bad he hates them , both which are true , and farther that he doth by his grace neither make them good , nor preserve them that are so made , is to renounce all that is properly so called . he yet proceeds , first to evert this love which i asserted , and then to declare his own apprehensions concerning the love of christ. the first in the ensuing words , pag. . but methinks this is a very odd way of arguing from the divine nature ; for if the love of christ as god be so infinite , eternal , unchangeable , fruitfull , i would willingly understand how sin , death and misery came into the world. for if this love be so eternal and unchangeable , because the divine nature is so , then it was alwayes so ; for god alwayes was what he is , and that which is eternal could never be other than it is now ; and why could not this eternal , and unchangeable , and fruitfull love , as well preserve us from falling into sin , and misery , and death , as love life and holiness into us ? for it is a little odd , first to love us into sin and death , that then he may love us into life and holiness ; which indeed could not be , if this love of god were alwayes so unchangeable and fruitfull as this author perswades us it is now ; for if this love had alwayes loved life and and holiness into us , i cannot conceive how it should happen , that we should sin and dye . it is well if he know what it is that he aims at in these words ; i am sure what he sayes doth not in the least impeach the truth which he designs to oppose . the name and nature of god are every where in the scripture proposed unto us , as the object of and encouragement unto our faith , and his love in particular is therein represented unchangeable , because he himself is so . but it doth not hence follow , that god loveth any one naturally or necessarily . his love is a free act of his will , and therefore though it be like himself , such as becomes his nature , yet it is not necessarily determined on any object , nor limited as unto the nature , degrees and effects of it . he loves whom he pleaseth , and as unto what end he pleaseth . jacob he loved , and esau he hated ; and those effects which from his love , or out of it , he will communicate unto them , are various , according to the councel of his will. some he loves only as to temporal and common mercies , some as to spiritual grace and glory , for he hath mercy on whom he will have mercy . wherefore , it is no way contrary unto and inconsistent with the eternity , the immutability and fruitfulness of the love of god , that he suffered sin to enter into the world , or that he doth dispense more grace in jesus christ under the new testament than he did under the old. god is alwayes the same that he was . love in god is alwayes of the same nature that it was ; but the objects , acts and effects of this love , with the measures and degrees of them , are the issues of the councel or free purposes of his will. want of the understanding hereof , makes this man imagine that if gods love in christ wherewith he loveth us , be eternal and fruitfull , then must god necessarily , alwayes , in or out of christ , under the old or new covenant , love all persons , elect or not elect , with the same love as to the effects and fruits of it , which is a wondrous profound apprehension . the reader therefore if he please may take notice , that the love which i intend , and whereunto i ascribe those properties , is the especial love of god in christ unto the elect. concerning this himself sayes , that he loves them with an everlasting love , and therefore drawes them with loving kindness , jerem. . . which love i shall be bold to say , is eternal and fruitfull . and hence , as he changeth not , whereon the sons of jacob are not consumed , mal. . . there being with him neither variableness nor shadow of turning , jam. . . so accordingly he hath in this matter , by his promise and oath , declared the immutability of his councel , heb. . , . which seems to intimate that his love is unchangeable . and whereas this eternal love is in christ jesus as the way and means of making it certain in all its effects , and with respect unto its whole design , it is fruitfull in all grace and glory , ephes. . , , . and if he cannot understand how notwithstanding all this , sin so entred into the world under the law of creation and the first covenant , as to defeat in us all the benefits thereof , at present i cannot help him . for as i am sure enough he would scorn to learn any thing of me , so i am not at leasure to put it to the trial . his own account of the love of god succeeds , pag. . not that i deny , that the love of god is eternal , unchangeable , fruitfull ; that is , that god was alwayes good , and alwayes continues good , and manifesteth his love and goodness in such wayes as are suitable to his nature , which is the fruitfulness of it . but then the unchangeableness of gods love , doth not consist in being alwayes determined to the same object , but that he alwayes loves for the same reason ; that is , that he alwayes loves true vertue and goodness wherever he sees it , and never ceases to love any person till he ceases to be good ; and then the immutability of his love is the reason why he loves no longer . for , should he love a wicked man , the reason and nature of his love would change ; and the fruitfulness of gods love with respect to the methods of his grace and providence , doth not consist in producing what he loves by an omnipotent and irrisistble power , for then sin and death could never have entred into the world , but he governs and doth good to his creatures in such wayes as are most suitable to their natures . he governs reasonable creatures by principles of reason , as he doth the material world by the necessary laws of matter , and brute creatures by the instincts and propensities of nature . this may pass for a systeme of his divinity , which how he will reconcile unto the doctrine of the church of england in her articles , she and he may do well to consider . but whatever he means by the love of god alwayes determined unto the same object , it were an easie thing to prove beyond the reach of his contradiction , that persons are the objects of gods eternal love as well as things and qualifications are of his approbation , or that he loves some persons with an everlasting and unchangeable love , so as to preserve them from all ruining evils , and so as they may be alwayes meet objects of his approving love unto his glory . and whereas these things have been debated and disputed on all hands with much learning and diligence , our author is a very happy man , if with a few such loose expressions as these repeated , he thinks to determine all the controversies about election and effectual grace , with perseverance on the pelagian side . the hypothesis here maintained , that because god alwayes , and unchangeably approves of what is good in any , or of the obedience of his creatures , and disapproves or hates sin , condemning it in his law ; that therefore he may love the same person one day and hate him another , notwithstanding his pretences that he is constant unto the reason of his love , will inevitably fall into one of these conclusions ; ether that god indeed never loveth any man be he who he will , or that he is changeable in his love upon outward external reasons as we are ; and let him choose which he will own . in the mean time , such a love of god towards believers as shall alwayes effectually preserve them meet objects of his love and approbation , is not to be baffled by such trifling impertinencies . his next reflection is on the manner of gods operations in the communication of grace and holiness , which he sayes , is not by an omnipotent and irresistible power , confirming his assertion by that consideration , that then sin and death could never have entred into the world , which is resolved into another sweet supposition , that god must needs act the same power of grace towards all men , at all times , under each covenant , whether he will or no. but this it is to be a happy disputant , all things succeed well with such persons which they undertake . and as to the manner of the operation of grace , how far grace it self may be said to be omnipotent , and in its operations irresistible , i have fully declared there where he may oppose and refute it if he have any mind thereunto . his present attempt against it in those words , that god governs reasonable creatures by principles of reason , is so weak in this case and impertinent , that it deserves no consideration . for all the operations of divine grace are suited unto the rational constitution of our beings ; neither was ever man so wild as to fancy any of them such as are inconsistent with , or do offer force unto the faculties of our souls in their operations . yea that which elevates , aids and assists our rational faculties in their operations on and towards their proper objects , which is the work of efficacious grace , is the principal preservative of their power and liberty , and can be no way to their prejudice . and we do moreover acknowledge , that those proposals which are made in the gospel unto our reason , are eminently suited to excite and prevail with it unto its proper use and exercise , in complyance with them . hence , although the habit of faith or power of believing , be wrought in us by the holy ghost , yet the word of the gospel is the cause and means of all its acts , and the whole obedience which it produceth . but if by governing reasonable creatures by the principle of reason , he intends that god deals no otherwise by his grace with the souls of men , but only by proposing objective arguments and motives unto a complyance with his will , without internal aids and assistances of grace , it is a gross piece of pe●●gianisme , destructive of the gospel , sufficiently confuted elsewhere ; and he may explain himself as he pleaseth . his proceed is to transcribe some other passages taken out of my book , here and there , in whose repetition he inserts some impertinent exceptions . but the design of the whole is to state a controversie as he calls it between us and them , or those whom he calleth they and we , whoever they be . and this upon the occasion of my mentioning the fulness of grace , life and righteousness that is in christ , he doth in these words , pag. . they say , that these are the personal graces of christ as mediator , which are inherent in him , and must be derived from his person ; we say , they signifie the perfection and excellency of his religion , as being the most perfect and compleat declaration of the will of god , and the most powerfull method of the divine wisdom , for the reforming of the world , as it prescribe● the only righteousness which is 〈◊〉 ●ble to god , and directs us in the only way to life and immortality . i shall not absolutely accept of the terms of this controversie as to the state of it on our part proposed by him , and yet i shall not much vary from them . we say therefore , that jesus christ being full of all grace , excellencies and perfections , he communicates them unto us , in that degree as is necessary for us , and in proportion unto his abundant charity and goodness towards us . and we christians as his body or fellow members of his humane nature , receive grace and mercy flowing from him to us . this state of the controversie on our side i suppose he will not refuse , nor the terms of it ; but will own them to be ours , though he will not it may be allow some of them to be proper or convenient . and that he may know who his they are , who are at this end of the difference , he may be pleased to take notice , that these words are the whole and intire paraphrase of d r. hammond on joh. . . the first testimony he ●●●●rtakes to answer . and when this author hath replyed to mr. hooker , d r. jackson and him , and such other pillars of the church of england as concurre with them , it will be time enough for me to consider how i shall defend my self against him . or if he will take the controversie on our part in terms more directly expressive of my mind , it is the person of christ is the fountain of all grace to the church , as he well observes my judgement to be , and that from him all grace and mercy is derived unto us ; and then i do maintain , that the they whom he opposeth , are not onely the church of england , but the whole catholick church in all ages . who the we are on the other hand , who reject this assertion , and believe that all the testimonies concerning the fulness of grace in christ , and the communication thereof unto us , do only declare the excellency of his religion , is not easie to be conjectured . for unless it be the people of racow , i know not who are his associates . and let him but name three divines of any reputation in the church of england since the reformation , who have given the least countenance unto his assertions , negative or positive , and i will acknowledge that he hath better associates in his profession , than as yet i believe he hath . but that jesus christ himself , god and man in one person , the mediator between god and man , is not a fountain of grace and mercy to his church , that there is no real internal grace communicated by him , or derived from him unto his mystical body , that the fulness which is in him , or said to be in him , of grace and truth , of unsearchable riches of grace , &c. is nothing but the doctrine which he taught , as the most compleat and perfect declaration of the will of god , are opinions that cannot be divulged under pretence of authority , without the most pernicious scandal to the present church of england . and if this be the mans religion , that this is all the fulness we receive from christ , a perfect revelation of the divine will concerning the salvation of mankind , which contains so many excellent promises that it may well be called grace , and prescribes such a plain and simple religion , so agreeable to the natural notions of good and evil , that it may well be called truth ; that complying with its doctrine , or yielding obedience unto its precepts , and believing the promises which it gives , in our own strength , without any real aid , assistance or communication of internal saving grace from the person of jesus christ , is our righteousness before god , whereon and for which we are justified , i know as well as he whence it came , and perhaps better than he whither it will go . the remaining discourse of this chapter consisteth of two parts ; first an attempt to disprove any communication of real internal grace from the lord christ unto believers for their sanctification . secondly , an endeavour to refute the imputation of his righteousness unto us for our justification . in the first he contends , that all the fulness of grace and truth said to be in christ , consists either in the doctrine of the gospel , or in the largeness of his church ; in the latter , that faith in christ is nothing but believing the gospel , and the authority of christ who revealed it , and by yielding obedience whereunto , we are justified before god on the account of an internal inherent righteousness in our selves . now these are no small undertakings ; the first of them being expressely contrary to the sence of the catholick church in all ages ; for the pelagians and the socinians are by common agreement excluded from an interest therein ; and the latter of them contrary to the plain confessions of all the reformed churches , with the constant doctrine of this church of england , and therefore we may justly expect that they should be managed with much strength of argument , and evident demonstration . but the unhappiness of it is , i will not say his , but ours , that these are not things which our author as yet hath accustomed himself unto ; and i cannot but say , that to my knowledge i never read a more weak loose and impertinent discourse , upon so weighty subjects , in my whole life before : he must have little to doe , who can afford to spend his time in a particular examination of it , unless it be in the exposition of those places which are almost verbatim transcribed out of schlictingius . besides , for the first truth which he opposeth , i have confirmed it in a discourse which i suppose may be made publick before this come to view , beyond what i expect any sober reply unto from him . some texts of scripture that mention a fulness in christ , he chooseth out to manifest ( to speak a word by the way ) that indeed they do not intend any such fulness in christ himself . and the first is joh. . . the exposition whereof which he gives , is that of schlictingius , who yet extends the import of the words beyond what he will allow . the enforcement which he gives unto his exposition by comparing the and verses with the . is both weak and contradictory of it self . for the words of the verse , are the word was made flesh , and dwelt amongst us , and we beheld his glory , the glory as of the only begotten of the father , full of grace and truth ; it is evident beyond contradiction , that the expression full of grace and truth is exegetical of his glory , as the only begotten of the father , which was the glory of his person , and not the doctrine of the gospel . and for the opposition that is made between the law given by moses , and the grace and truth which came by jesus christ , i shall yet rather adhere to the sense of the ancient church , and the most eminent doctors of it , which if he knows not it to be concerning the effectual communication of real renewing sanctifying grace by jesus christ , there are ●now who can inform him , rather than that woeful gloss upon them , his doctrine is called grace , because accompanyed with such excellent promises , and may well be called truth , because so agreeable to the natural notions of good and evil ; which is the confession of the pelagian unbelief ; but these things are not my present concernment . for the latter part of his discourse in his opposition unto the imputation of the righteousness of christ , as he doth not go about once to state or declare the sense wherein it is pleaded for , nor produceth any one of the arguments wherewith it is confirmed , and omitteth the mention of most of the particular testimonies which declare and establish it ; so as unto those few which he takes notice of , he expresly founds his answers unto them in that woful subterfuge , that if they are capable of another interpretation , or having another sense given unto them , then nothing can be concluded from them to that purpose , by which the socinians seek to shelter themselves from all the testimonies that are given to his deity and satisfaction . but i have no concernment , as i said , either in his opinions or his way of reasoning , and do know that those who have so , need not desire a better cause , nor an easier adversary to deal withall . in his third section pag. . he enters upon his exceptions unto the union of believers unto jesus christ , and with great modesty at the entrance of his discourse , tells us . first , how these men with whom he hath to doe , have fittted the person of christ unto all the wants and necessities of the sinner , which yet if he denies god himself to have done , he is openly injurious unto his wisdom and grace . the very first promise that was given concerning him , was that he should save sinners from all their wants , evils and miseries , that might , did , or could befall them by the entrance of sin . but thus it falls out , when men will be talking of what they doe not understand . again , he adds , how he hath explained the scripture metaphors whereby the union between christ and christians is represented , but that these men in stead of explaining of those metaphors , turn all religion into an allegory . but what if one should now tell him , that his explanation of these metaphors , is the most absurd and irrational , and argues the most fulsome ignorance of the mystery of the gospel that can be imagined , and that on the other side those whom he traduceth , doe explain them unto the understanding and experience of all that believe , and that in a way suited and directed unto by the holy ghost himself , to farther their faith , obedience and consolation ; as far as i perceive , he would be at no small loss how to relieve himself under this censure . the first thing he begins withal , and wherein in the first place i fall under his displeasure , is about the conjugal relation between christ and believers , which he treats of pag. . as for example ( saith he ) christ is called an husband , the church his spouse ; and now all the invitations of the gospel , are christ's wooing and making love to his spouse ; and what other men call believing the gospel of christ , whereby we devote our selves to his service , these men call that consent and contract which makes up the marriage betwixt christ and believers . christ takes us for his spouse , and we take christ for our husband , and that with all the solemnities of marriage , except the ring , which is left out as an antichristian ceremony ; christ saying thus , this is that we will consent unto , that i will be for thee , and thou shalt be for me and not for another . christ gives himself to the soul with all his excellencies , righteousness , preciousness , graces , and eminencies , to be its saviour , head and husband , to dwell with it in this holy relation ; and the soul likes christ for his excellencies , graces , suitableness , farr above all other beloveds whatsoever , and accepts of christ by the will , for its husband , lord and saviour . and thus the marriage is compleated , and this is the day of christs espousals , and of the gladness of his heart ; and now follow all mutual conjugal affections , which on christs part consist in delight , valuation , pity , compassion , bounty ; on the saints part , in delight , valuation , chastity , duty . but i have already corrected this fooling with scripture metaphors and phrases . it might perhaps not unbecome this author to be a little more sparing of his correction , unless his authority were more then it is , and his skill also in the mannagement of it . for at present those whom he attempts upon , are altogether insensible of any effects of his severity . but whereas he seems much at a loss how to evidence his own wisdom , any other way than by calling them fools with whom he hath to do , it is sufficient to plead his excuse . but what is it , that he is here so displeased at , as unfit for a man of his wisdom to bear withal , and therefore calls it fooling ? is it that there is a conjugal relation between christ and the church ? that he is the bridegroom and husband of the church , and that the church is his bride and spouse ? that he becomes so unto it by a voluntarily gracious act of his love , and that the church enters into that relation with him by their acceptance of him in that relation , & voluntarily giving up themselves unto him in faith , love , and obedience suited thereunto ? is it that he loveth his church and cherisheth it as an husband ? or that the church gives up it self in chaste and holy obedience unto him as her spouse ? or is it my way and manner of expressing these things wherewith he is so provoked ? if it be the latter , i desire he would for his own satisfaction take notice , that i contemn his censures , and appeal to the judgment of those who have more understanding and experience in these things , than for ought i can discern by his writings , he hath yet attained unto . if it be the former , they are all of them so proved and confirmed from the scripture in that very discourse which he excepteth against , as that he is not able to answer or reply one serious word thereunto . indeed to deny it , is to renounce the gospel , and the catholick faith. it is therefore to no purpose for me here to go over again the nature of this relation between christ and the church , wherein really and truly it doth consist , what it is the scripture instructeth us in thereby , what is that love , care , & tenderness of christ which it would have us thence to learn , and what is our own duty with , respect thereunto , together with the consolation thence arising ; the whole of this work is already discharged in that discourse which these impertinent cavils are raised against , and that suitably to the sence of the church in all ages , and of all sound expositors of those very many places of scripture which i have urged and insisted on to that purpose . let him if he please a little lay aside the severity of his corrections , and befooling of men , and answer any material passage in the whole discourse if he be able , or discover any thing in it not agreeable to the analogy of faith , or the sence of the ancient church , if he can . and though he seem both here and in some of his ensuing pages , to have a particular 〈◊〉 of what is cited or improved ou● of the book of canticles to this purpose ; yet if he either deny , that that whole book doth mystically express the conjugal relation that is between christ and his church , with their mutual affections and delight in each other ; or that the places particularly insisted on by me , are not duly applyed unto their proper intention ; i can at least confirm them both , by the authority of such persons as whose antiquity and learning will exercise the utmost of his confidence in calling them fools for their pains . from hence for sundry pages he is pleased to give me a little respite , whilest he diverts his severity unto another , unto whose will and choyce what to doe in it , i shall leave his peculiar concern , as knowing full well how easie it is for him to vindicate what he hath written on this subject from his impertinent exceptions , if he please . in the mean time , if this author supposeth to adde unto the reputation of his ingenuity and modesty , by assaulting with a few pitifull cavils a book written with so much learning , judgement and moderation , as that is which he excepts against , not daring in the mean time to contend with it in any thing of the expository , or the argumentative part of it , but only to discover a malevolent desire to obstruct the use which it hath been of , and may yet further be to the church of god , i hope he will not find many rivals in such a design . for my part , i do suppose it more becoming christian modesty and sobriety , where men have laboured according to their ability in the explication of the mysteries of christian religion , and that with an avowed intention to promote holiness and gospel obedience , to accept of what they have attained , wherein we can come unto a complyance with them , then passing by whatever we cannot but approve of , or are not able to disprove , to make it our business to cavil at such expressions as either we do not like , or hope to pervert and abuse to their disadvantage . pag. . he returns again to my discourse , and fiercely pursues it for sundry leafs ▪ in such a manner as becomes him , and is usual with him . that part of my book which he deals withall , is from pag. . unto pag. . and if any person of ingenuity and judgement will be pleased but to peruse it , and to compare it with this mans exceptions , i am secure it will need no farther vindication ; but as it is represented in his cavilling way , it is impossible for any man either to conceive what is the true design of my discourse , or what the arguments wherewith what i assert is confirmed , which he doth most unduely pretend to give an account of . for he so chops and changes and alters at his pleasure , going backwards and forwards , and that from one thing to another , without any regard unto a scholastick or ingenuous debate of any thing that might be called a controversie , meerly to seek out an appearance of advantage to vent his cavilling exceptions , as no judgement can rationally be made of his whole discourse , but only that he had a mind to have cast aspersions on mine if he had known how . but such stuffe as it is , we must now take the measure of it , and consider of what use it may be . and first he quotes those words from my book , that christ fulfilled all righteousness as he was mediator , and that whatever he did as mediator he did it for them whose mediator he was , or in whose stead , and for whose good he executed the office of a mediator before god ; and hence it is , that his compleat and perfect obedience to the law is reckoned to us . he addes , this is well said , if it were as well proved . and because this is a matter of great consequence , i shall first examine those reasons the doctor alleadges to prove that christ fulfilled all righteousness as he was mediator , in their stead whose mediator he was . these assertions are gathered up from several places in my discourse ; though pag. . is cited for them all . and if any one find himself concerned in these things , i may demand of him the labour of their perusal in my book it self ; and for those who shall refuse a complyance with so reasonable a request , i do not esteem my self obliged to tender them any farther satisfaction . however i say again , that the lord christ fulfilled all righteousness as mediator , and that what he did as mediator , he did it for them whose mediator he was , or in whose stead and for whose good he executed the office of a mediator before god. he sayes , it is well said , if it were as well proved . i say it is all proved in the places where it is asserted , and that with such testimonies and arguments as he dares not touch upon . and although he pretends to examine the reasons that i alleadge , to prove that christ fulfilled all righteousness as he was mediator , in their stead whose mediator he was , yet indeed he doth not do so . for first , i say no such thing as he here feigns me to say , namely , that christ as mediator fulfilled all righteousness in our stead , but only that christ being the mediator in our stead , fulfilled all righteousness for us ; which is another thing , though perhaps he understands not the difference . nor doth he so much as take notice of that testimony which is immediately subjoyned unto the words he cites , in the confirmation of them . but he will disprove this assertion , or at least manifest that it cannot be proved . and this he enters upon pag . as for the first , we have some reason to require good proof of this , since the notion of a mediator includes no such thing . a mediator is one who interposeth between two differing partyes , to accommodate the difference ; but it was never heard of yet , that it was the office of a mediator to perform the terms and conditions himself . moses was the mediator of the first covenant , gal. . . and his office was to receive the law from god , to deliver it to the people ; to command them to observe those rights and sacrifices and expiations which god had ordained , but he was not to fulfill the righteousness of the law for the whole congregation . thus christ is now the mediator of a better covenant , and his office required , that he should preach the gospel , which contains the terms of peace and reconciliation between god and men ; and since god would not enter into covenant with sinners , without the intervention of a sacrifice , he dyes too , as a sacrifice and propitiation for the sins of the world. i yet suppose that he observed not the inconsistencies of this discourse , and therefore shall a little mind him of them , although i am no way concerned in it or them . for , first he tells us , that a mediator is one who interposeth between two differing parties , to accommodate the difference ; and then gives us an instance in moses , who is called a mediator in receiving the law , but did therein no way interpose himself between differing parties , to reconcile them . secondly , from the nature of the mediation of moses , he would describe the nature of the mediation of christ ; which socinian fiction i could direct him to a sufficient confutation of ; but that , thirdly , he rejects it himself in his next words , that christ as a mediator was to dye as a sacrifice , and propitiation for the sins of the world , which renders his mediation utterly of another kind and nature than that of moses . the mistake of this discourse is , that he supposeth that men do argue from the general nature of the office of a mediator and the work of mediation in this matter ; when that which they do intend hence to prove , and what he intends to oppose , is from the special nature of the mediatory office and work of christ , which is peculiar , and hath sundry things essentially belonging unto it , that belong not unto any other kind of mediation whatever , whereof himself gives one signal instance . in his ensuing pages , he wonderfully perplexeth himself in gathering up sayings backward and forward in my discourse to make some advantage to his purpose , and hopes that he is arrived at no less success than a discovery of i know not what contradictions in what i have asserted . as i said before , so i say again , that i refer the determination and judgement of this whole matter unto any one who will but once read over the discourse excepted against . but for his part , i greatly pity him , as really supposing him at a loss in the sense of what is yet plainly delivered . and i had rather continue to think so , than to be relieved by supposing him guilty of such gross prevarications , as he must be , if he understands what he treats about . plainly i have shewed , that there was an especial law of mediation which christ was subject unto , as the commandment of the father . that he should be incarnate , that he should be the king , priest , and prophet of his church , that he should bear our iniquities , make his soul an offering for sin , and give his life a ransom for many ; were the principal parts of this law. the whole of it i have lately explained in my exercitations unto the second part of the exposition on the epistle to the hebrews , whereon if he please he may exercise and try his skill , in a way of opposition . this law our lord jesus christ did not yield obedience to in our stead , as though we had been obliged originally unto the duties of it , which we neither were nor could be ; although what he suffered penally in any of them was in our stead , without which consideration , he could not have righteously suffered in any kind . and the following trivial exception of this author about the obligation on us to lay down our lives for the bretheren , is meet for him to put in ; seeing we are not obliged so to dye for any one , as christ dyed for us . was paul crucifyed for you ? but secondly , christ our mediator , and as mediator was obliged unto all that obedience unto the moral and all other laws of god , that the church was obliged unto ; and that which i have asserted hereon is , that the effects of the former obedience of christ are communicated unto us , but the latter obedience it self is imputed unto us , and have proved it by those arguments which this man does not touch upon . all this is more fully , clearly , and plainly declared in the discourse it self , and i have only represented so much of it here again , that it might be evident unto all how , frivolous are his exceptions . it is therefore to no purpose for me to transcribe again the quotations out of my book , which he filleth up his pages with , seeing it is but little in them which he excepteth against , and whoever pleaseth may consult them at large in the places from whence they are taken . or , because it is not easie to find them out singly , they are so picked up and down backwards and forwards , curtailed and added to at pleasure , any one may in a very little space of time read over the whole unto his full satisfaction . i shall therefore only consider his exceptions , and hast unto an end of this fruitless trouble wherein i am most unwillingly engaged by this man's unsuspected disingenuity and ignorance . after the citation of some passages , he adds pag. . this methinks is very strange , that what he did as mediator , is not imputed unto us , but what he did not as our mediator ; but as a man subject to the law that is imputed to us , and reckoned as if we had done it , by reason of his being our mediator . and it is as strange to the full that christ should do whatever was required of us , by vertue of any law when he was neither husband , nor wife , nor father , merchant , nor tradesman , sea-man nor soldier , captain or lieutenant ; much less a temporal prince and monarch . and how he should discharge the duties of these relations for us , which are required of us by certain laws , when he never was in any of these relations , and could not possibly be in all , is an argument which may exercise the subtilty of schoolmen , and to them i leave it . it were greatly to be desired that he would be a little more heedful , and with attention read the writings of other men , that he might understand them before he comes to make such a bluster in his opposition to them . for i had told him plainly , that though there was a peculiar law of mediation , whose acts and duties we had no obligation unto , yet the lord christ even as mediator was obliged unto , and did personally perform all duties of obedience unto the law of god , whereunto we were subject and obliged , pag. . sec. . and it is strange to apprehend how he came to imagine that i said he did it not as our mediator , but as a private man. that which possibly might cast his thoughts into this disorder was , that he knew not that christ was made a private man as mediator , which yet the scripture is sufficiently express in . for the following objections that the lord christ was neither husband nor wife , father nor tradesman , &c. wherein yet possibly he is out in his account , i have frequently smiled at it when i have met with it in the socinians , who are perking with it at every turn ; but here it ought to be admired . but yet without troubling those bugbears the school-men , he may be pleased to take notice , that the grace of duty and obedience in all relations is the same , the relations administring only an external occasion unto its peculiar exercise . and what our lord jesus christ did in the fulfilling of all righteousness in the circumstances and relations wherein he stood , may be imputed to us for our righteousness in all our relations , every act of duty and sin in them respecting the same law and principle . and hereon all his following exceptions for sundry pages , wherein he seems much to have pleased himself , do fall to nothing , as being resolved into his own mistakes , if he doth not prevaricate against his science and conscience . for the summe of them all he gives us in these words , pag. . that christ did those things as mediator , which did not belong to the laws of his mediation ; which in what sence he did so , is fully explained in my discourse . and i am apt to guess , that either he is deceived , or doth design to deceive in expressing it by the laws of his mediation , which may comprize all the laws which as mediator he was subject unto ; and so it is most true , that he did nothing as mediator , but what belonged unto the laws of his mediation . but most false , that i have affirmed that he did . for i did distinguish between that peculiar law which required the publick acts of his mediation , and those other laws which as mediator , he was made subject unto . and if he neither doth nor will understand these things when he is told them , and they are proved unto him beyond what he can contradict , i know no reason why i should trouble my self with one that contends with his own mormoes , though he never so lewdly or loudly call my name upon them . and whereas i know my self sufficiently subject unto mistakes and slips , so when i actually fall into them , as i shall not desire this mans forgiveness , but leave him to exercise the utmost of his severity , so i despise his ridiculous attempts to represent contradictions in my discourse , pag. . all pretences whereunto are taken from his own ignorance or feigned in his imagination . of the like nature are all his ensuing cavils ; i desire no more of any reader , but to peruse the places in my discourse which he carpeth at , and if he be a person of ordinary understanding in these things , i declare that i will stand to his censure and judgement , without giving him the least farther intimation of the sence and intendment of what i have written , or vindication of its truth . thus whereas i had plainly declared that the way whereby the lord christ in his own person became obnoxious and subject unto the law of creation , was by his own voluntary antecedent choyce , otherwise than it is with those who are inevitably subject unto it by natural generation under it , as also that the hypostatical union in the first instant whereof the humane nature was fitted for glory , might have exempted him from the oblgation of any outward law whatever , whence it appears that his consequential obedience , though necessary to himself , when he had submitted himself unto the law ( as loe i come to doe thy will o god ) was designedly for us , he miserably perplexeth himself , to abuse his credulous readers with an apprehension that i had talked like himself , at such a rate of nonsence as any one in his wits must needs despise . the meaning and summe of my discourse he would have to be this . pag. . that christ had not been bound to live like a man , had he not been a man ; with i know not what futulous cavils of the like nature ; when all that i insisted on , was the reason why christ would be a man , and live like a man , which was that we might receive the benefit and profit of his obedience as he was our mediator . so in the close of the same wise harangue , from my saying , that the lord christ by vertue of the hypostatical union might be exempted as it were , and lifted above the law , which yet he willingly submitted unto , and in the same instant wherein he was made of a woman , was made also under the law , whence obedience unto it became necessary unto him , the man feigns i know not what contradictions in his fancy , whereof there is not the least appearance in the words unto any one who understands the matter expressed in them . and that the assumption of the humane nature into union with the son of god , with submission unto the law thereon to be performed in that nature , are distinct parts of the humiliation of christ , i shall prove when more serious occasion is administered unto me . in like manner he proceeds to put in his exceptions unto what i discoursed about the laws that an innocent man is liable unto . for i said , that god never gave any other law to an innocent person , but onely the law of his creation , with such symbolical precepts as might be instances of his obedience thereunto . something he would find fault with , but well knows not what , and therefore turmoiles himself to give countenance unto a putid cavil . he tells us , that it is a great favour that i acknowledge pag. . that god might adde what symbolls he pleased unto the law of creation . but the childishness of these impertinencies is shamefull . to whom i pray is it a favour , or what doth the man intend by such a senseless scoff ? is there any word in my whole discourse intimating that god might not in a state of innocency give what positive laws he pleased unto innocent persons , as means and wayes to express that obedience which they owed unto the law of creation ? the task wherein i am engaged is so fruitless , so barren of any good use in contending with such impertinent effects of malice and ignorance , that i am weary of every word i am forced to add in the pursuit of it , but he will yet have it that an innocent person such as christ was absolutely , may be obliged for his own sake to the observation of such laws and institutions as were introduced by the occasion of sin , and respected all of them the personal sins of them that were obliged by them ; which if he can believe he is at liberty for me to perswade as many as he can to be of his mind , whil'st i may be left unto my own liberty and choice , yea to the necessity of my mind in not believing contradictions . and for what he adds that i know those who conceit themselves above all forms of external worship , i must say to him that at present personally i know none that doe so , but fear that some such there are , as also others who despising not only the ways of external worship appointed by god himself , but also the laws of internal faith and grace , doe satisfie themselves in a customary observance of forms of worship of their own devising . in his next attempt he had been singular , and had spoken something which had looked like an answer to an argument , had he well laid the foundation of his procedure . for , that position which he designeth the confutation of , is thus laid down by him as mine , there can be no reason assigned of christ's obedience unto the law , but only this , that he did it in our stead ; whereas my words are , that the end of the active obedience of christ cannot be assigned to be that he might be fit for his death and oblation . and hereon what is afterwards said against this particular end , he interprets as spoken against all other ends whatever , instancing in such as are every way consistent with the imputation of his obedience unto us , which could not be , had the only end of it been for himself to fit him for his death and oblation . and this wilful mistake is sufficient to give occasion to combat his own . imaginations for two or three pages together . pag. . he pretends unto the recital of an argument of mine for the imputation of the righteousness of christ with the like pretence of attempting an answer unto it . but his design is not to mannage any controversie with me , or against me , but as he phraseth it , to expose my mistakes . i cannot therefore justly expect from him so much as common honesty will require , in case the real handling of a controversie in religion had been intended . but his way of procedure so far as i know and understand may be best suited unto his design . in this place he doth neither fairly nor truly report my words , nor take the least notice of the confirmation of my argument , by the removal of objections whereunto it seemed liable , nor of the reasons and testimonies whereby it is farther proved ; but taking out of my discourse what expressions he pleaseth , putting them together with the same rule , he thinks he hath sufficiently exposed my mistakes , the thing he aimed at . i have no more concernment in this matter , but to refer both him and the reader to the places in my discourse reflected on ; him truly to report and answer my arguments if he be able , and the reader to judge as he pleaseth between us . and i would for this once desire of him , that if he indeed be concerned in these things , he would peruse my discourse here raved at , and determine in his own mind , whether i confidently affirm what is in dispute ( that is , what i had then in dispute ; for who could divine so long agoe what a doughty disputant this author would by this time sprout up into ) and that this goes for an argument , or that he impudently affirms me so to do , contrary unto his science and conscience , if he had not quite pored out his eyes before he came to the end of a page or two in my book . and for the state of the question here proposed by him , let none expect that upon so slight an occasion i shall divert unto the discussion of it . when this author or any of his consorts in design , shall soberly and candidly without scoffing or railing , in a way of argument or reasoning becoming divines , and men of learning , answer any of those many writings which are extant against that socinian justification which he here approves and contends for , or those written by the divines of the church of england on the same subject , in the proof of what he denyes , and confutation of what he affirms , they may deserve to be taken notice of in the same rank and order with those with whom they associate themselves . and yet i will not say but that these cavilling exceptions giving a sufficient intimation of what some men would be at , if ability and opportunity did occurr , may give occasion also unto a renewed vindication of the truths opposed by them , in a way suited unto the use and edification of the church , in due time and season . from pag. . of my book , he retires upon his new triumph unto pag. . as hoping to hook something from thence , that might contribute unto the fartherance of his ingenious design , although my discourse in that place have no concernment in what he treateth about . but let him be heard to what purpose he pleaseth . thus therefore he proceeds pag. . the dr. makes a great flourish with some scripture phrases , that there is almost nothing that christ hath done , but we are said to do it with him , we are crucifyed with him , we are dead with him , buried with him , quickned together with him ; in the actings of christ there is by vertue of the compact between him as mediator and the father , such an assured foundation laid , that by communication of the fruit of these actings unto those in whose stead he performed them , they are said in the participation of these fruits to have done the same things with him . but he is quite out in the reason of these expressions , which is not that we are accounted to do the same things which christ did ; for the things here mentioned belong to the peculiar office of his mediation , which he told us before were not reckoned as done by us , but because we do somethings like them ; our dying to sin is a conformity to the death of christ , and our walking in newness of life , is our conformity to his resurrection , and the consideration of the death and resurrection of christ , is very powerful to engage us to dye to sin , and to rise unto a new life ; and this is the true reason of these phrases . any man may perceive from what he is pleased here himself to report of my words , that i was not treating about the imputation of the righteousness of christ , which he is now inveighing against . and it will be much more evident unto every one that shall cast an eye on that discourse ; but the design of this confused rambling i have been forc'd now frequently to give an account of , and shall if it be possible trouble the reader with it no more . the present difference between us , which he was ambitious to represent , is only this , that whereas it seems he will allow that those expressions of our being crucified with christ , dead with him , buried with him , quickned with him , doe intend nothing but only our doing of something like unto that which christ did , i doe adde moreover , that we doe those things by the vertue and efficacy of the grace which is communicated unto us from what the lord christ so did and acted for us , as the mediator of the new covenant , whereby alone we partake of their power , communicate in their vertue , and are conformed unto him as our head ; wherein i know i have , as the testimony of the scripture , so the judgement of the catholick church of christ on my side , and am very little concerned in the censure of this person that i am quite out in the reason of those expressions . for what remains of his discourse so far as i am concerned in it , it is made up of such expositions of some texts of scripture , as issue for the most part in a direct contradiction to the text it self , or some express passages of the context . so doth that of gal. . , . which he first undertakes to speak unto , giving us nothing but what was first invented by crellius in his book against grotius , and is almost translated verbatim out of the comment of schlicting . upon the place ; the remainder of them corruptly socinianising , against the sence of the church of god. hereunto are added such pitifull mistakes , with reflexions on me for distinguishing between obeying and suffering , ( which conceit he most profoundly disproves by shewing that one may obey in suffering , and that christ did so , against him who hath written more about the obedience of christ in dying , or laying down his life for us , than he seems to have read on the same subject , as also concerning the ends and uses of his death , which i challenge him and all his companions to answer and disprove if they can ) as i cannot satisfie my self in the farther consideration of , no not with that speed and haste of writing now used , which nothing could give countenance unto , but the meanness of the occasion , and unprofitableness of the argument in hand . wherefore , this being the manner of the man , i am not able to give an account unto my self or the reader of the mispence of more time in the review of such impertinencies ; i shall adde a few things and conclude . first , i desire to know , whether this author will abide by what he asserts , as his own judgement , in opposition unto what he puts in his exception against in my discourse , pag. . all the influence which the sacrifice of christs death , and the righteousness of his life , that i can find in the scripture is , that to this we owe the covenant of grace ; that is , as he afterwards explains himself , that god would for the sake of christ enter into a new covenant with mankind , wherein he promiseth pardon of sin and eternal life to them that believe and obey the gospel . i leave him herein to his second thoughts , for as he hath now express'd himself , there is no reconciliation of his assertion to common sence , or the fundamental principles of christian religion . that god entred into the new covenant originally only for the sake of those things whereby that covenant was ratified and confirmed , and that christ was so the mediator of the new covenant , that he dyed not for the redemption of transgressions under the first covenant , whereby the whole consideration of his satisfaction and of redemption properly so called , is excluded , that there is no consideration to be had of his purchase of the inheritance of grace and glory , with many other things of the same importance , and that the gospel or the doctrine of the gospel is the new covenant , which is only a perspicuous declaration of it , are things that may become these new sons of the church of england , which the elder church would not have borne withall . secondly , the reader may take notice , that in some other discourses of mine now published , which were all of them finished before i had the advantage to peruse the friendly and judicious animadversions of this author , he will find most of the matters which he excepts against , both cleared , proved and vindicated . and that those principles which he directs his opposition against , are so established , as that i neither expect nor fear any such assault upon them from this sort of men , as becometh a serious debate on things of this nature . thirdly , that i have confined my self in the consideration of this authors discourse unto what i was personally concerned in , without looking at or accepting of the advantages which offered themselves of reflecting upon him , either as unto the matter of his discourses , or unto the manner of expressing himself in its delivery . for , ( besides that i have no mind , and that for many reasons , to enter voluntarily into any contest with this man ) the mistakes which he hath apparently been led unto by ignorance or prejudice , his fulsome errors against the scripture , the doctrine of the ancient church , and the church of england , are so multiplyed and scattered throughout the whole , that a discovery and confutation of them will scarce deserve the expence of time that must be wasted therein , untill a more plausible countenance or strenuous defence be given unto them . and as for what he aimeth at , i know well enough where to find the whole of it , handled with more civility and appearance of reason , and therefore when i am free or resolved to treat concerning them , i shall doe so in the consideration of what is taught by his authors and masters , and not of what he hath borrowed from them . fourthly , i shall assure the reader , that as a thousand of such trifling cavillers or revilers , as i have had some to deal withall , shall neither discourage nor hinder me in the remaining service which i may have yet to fulfill in the patience of god for the church of christ , and truth of the gospel ; nor it may be occasion me any more to divert in the least unto the consideration of what they whisper or clamour , unless they are able to betake themselves unto a more sober and christian way of handling things in controversie ; so if they will not or dare not foregoe this supposed advantage of reproaching the doctrine of nonconformists , under which pretence they openly and as yet securely scorn and deride them , when they are all of them the avowed doctrines of all the reformed churches , and of this of england in particular ; and if they think it not meet to oppose themselves and endeavours , unto those writings which have been composed and published professedly in the declaration and defence of the truth scoffed at and impugned by them , but choose rather to exercise their skill and anger on passages rent out of practical discourses , accommodated in the manner of their delivery unto the capacity of the community of believers , as it is fit they should be ; i doe suppose that at one time or other , from one hand or another , they may meet with some such discourse concerning justification , and the imputation of the righteousness of christ , as may give them occasion to be quiet , or to exercise the best of their skill and industry in an opposition unto it ; as many such there are already extant , which they wisely take no notice of , but only rave against occasional passages in discourses of another nature ; unless they resolve on no occasion to foregoe the shelter they have betaken themselves unto . finis . notes, typically marginal, from the original text notes for div a -e gen. . , . rom. . . heb. . . gen. . . psal. . . , . mat. . . chap. . . ro. . . col. . . chap. . . heb. . . ch. . . . pet. . . animadversions on a treatise intituled fiat lux, or, a guide in differences of religion, between papist and protestant, presbyterian and independent by a protestant. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. 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[ ], p. printed by e. cotes, for henry cripps ... and george west ..., london : . written by john owen. cf. nuc pre- . reproduction of original in bodleian library. page has print missing, and pages - are stained in the filmed copy. beginning-p. photographed from trinity college library, cambridge, england copy, and inserted at end. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng j. v. c. -- (john vincent canes), d. . -- fiat lux. religious tolerance -- great britain. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion animadversions on a treatise intituled fiat lux : or , a guide in differences of religion , between papist and protestant , presbyterian and independent . by a protestant . london ; printed by e. cotes , for henry cripps in popes-head-alley , and george west in oxford , . to the reader . reader , the treatise , intituled fia● lux , which thou wilt find examined in the ensuing discourse , was lent unto me , not long since , by an honorable person , with a request to return an answer unto it . it had not been many hours in my hand , before the same desire was seconded by others . having made no ingagement unto the person of whom i received it , the book , after some few days , was rem●nded ; yet , as it fell out , not before i had finished my animadversions upon it . but before i could send my papers to the press , i heard of a second edition of that treatise ; which also occasionally coming to my hands , i perceived it had been printed some good while before i saw or heard of the first . finding the bulk of the discourse increased , i thought it needful to go through it once more , to see if any thing of moment were added to that edition which i had considered , or any alterations made by the authors second thoughts . this somewhat discouraged me , tha● , my first book being gone , i could not compare the editions , but must trust to my memory , none of the best , as to what 〈◊〉 , or was not , in that i had perused . but not designing any use in a mere comparing of the editions , but only to consider , whether in either of them any thing material was remaining , either not heeded by me , in my hasty passage through the first , or added in the second , undiscussed ; i thought it of no great concernment to enquire again after the first book . what of that nature offered its self unto me , i cast my thoughts upon , into the margin of what was before written , inserting it into the same continued discourse . i therefore desire the reader , that he may not suspect himself deceived , to take notice ▪ that whatever quotations out of that treatise he meets withal , the number of pages throughout , answers the first edition of it . of the author of that discourse , and his design therein , i have but little to premise . he seems at first view to be a napthali , an hind let loose , and to give goodly words . but though the voice we hear from him sometimes , be the voice of jacob ; yet the hands that put forth themselves , in his progress , are the hands of esau. moderation is pretended , but his counsels for peace , center in an advice for the extermination of the ishmael ( as he esteems it ) of protestancy . we know full well , that the words he begins to flourish withal , are not vox ultima papae . a discovery of the inconsistency of his real and pretended design , is one part of our business . indeed , an attentive reader , cannot but quickly discern , that perswasions unto moderation in different professions of christian religion , with a relinguishment of all others to an embracement of popery , be they never so finely smoothed , must needs interfere . but yet with words , at such real variance among themselves , doth our author hope to impose his sentiments in religion , on the minds of noble and ingenious persons , not yet accustomed to those severer thoughts and studies , which are needful to form an exact judgement in things of this nature . that he should upon any obtain both his ends , moderation , and popery , is impossible . no two things are 〈◊〉 inconsistent . let him cease the pursuit of the latter , and we will follow after the former with him , or without him . and if any man be so unhappily simple , as to think to come to moderation in religion-fewds , by turning romanist , i shall leave him for his conviction to the mistress of such wise men . my present business is , as i find , to separate between his pleas for the moderation pretended ; and those for popery really , aimed at . what force there may be in his reasons , for that which he would not have , i shall not examine , but shall manifest that there is none , in them he uses for what he would . and , reader , if this hasty attempt for the prevention of the application of them find acceptance with thee , i shall , it may be , ere long , give thee a full account of the new wayes and principles , which our author , and the men of the same perswasion , have of late years resolved on , for the promotion of their cause and interest . farewel . preface . considering the condition of affairs in these nations , in reference to the late miscarriages , and present distempers of men about religion ; it was no hard conjecture , that some would improve the advantage , seeming so fairly to present it self unto them , unto ends of their own : men of prudence , ability , and leasure , engaged by all bonds imaginable in the persuit of any special interest , need little minding of the common wayes of wisdom for its promotion . they know , that he that would fashion iron into the image and likeness which he hath fancied , must strike whilst it is hot ; when the adventitious efficacy of the fire it hath admitted , makes it pliable to that whereunto in its own nature , it is most opposite . such seems to be , in these dayes , the temper of men in religion , from those flames wherewith some have been scorched , others heated , all provoked , and made fit to receive new impressions , if wisely hammered . neither was it a difficult prognostication for any one to fore-tel , what arguments and mediums would be made use of , to animate and enliven the perswasions of men , who had either right , or confidence enough , to plead or pretend a disinterest in our miscariages , for an embracement of their profession . commonly with men that indulge to passion and distempers , as the most of men are apt to do , the last provocation blots out the remembrance of preceding crimes no less heinous . and what ever to the contrary is pretended , men usually have not that indignation against principles which have produced evils they have only heard or read of ; that they have against practices under which they have personally suffered . hence it might easily be exspected , that the romanists , supposing , at least by the help of those paroxysms they discern amongst us , that the miscariages of some of their adversaries would prove a garment large enough to cover and hide their own , would , with much confidence , improve them to their special advantage . nor is it otherwise come to pass . this perswasion and suitable practice thereon , runs through all the veins of the discourse , we have proposed to consideration ; making that seem quick and sprightly , which otherwise would have been but an heap , or a carcass . that then this sort of men would not only be angling in the lesser brooks of our troubled waters , endeavouring to enveigle wandring loose and discontented individuals , which hath been their constant employment ; but also come with their nets into our open streams ; was the thoughts of all men , who count themselves concerned to think of such things as these . there is scarce a forward emissary amongst them , who cries not in such a season ; an ego occasionem mihi ostentatam , tantam , tam bonam , tam optatam , tam insperatam , amitterem ? what baits and tacklings they would principally make use of , was also foreknown . but the way and manner which they would fix on for the mannagement of their design , now displayed in this discourse , lay not , i confess , under an ordinary prospect . for , as to what course the wisdom of men will steer them , in various alterations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is no mean prophet that can but indifferently guess . but yet there wanted not some beams of light to guide men in the exercise of their stocastick faculty , even as to this also . that accommodation of religion , and all its concernments unto the humours , fancies , and conversations of men , wherewith some of late have pleased themselves , and layed snares for the ruine of others , did shrewdly portend , what in this attempt of the same party we were to expect . of this nature is that poetical strain of devotion so much applauded and prevailing in our neighbour-kingdom ; whereby men , ignorant of the heavenly power of the gospel , not only to resist , but to subdue the strongest lusts and most towring imaginations of the sons of men , do labour in soft and delicate rhymes , to attemperate religion unto the loose and aery fancies of persons wholly indulging their minds to vanity and pleasure . a fond attempt of men not knowing how to manage the sublime , spiritual , severe truths of the gospel , to the ingenerating of faith and devotion in the souls of sinners ; but yet that which they suppose is the only way left them to prevent the keeping of religion , and the most of the● party at a perpetual distance ! so mahomet saw it necessary to go to the mountain , when the mountain for all his calling would not come to him . and of the same sort is the greatest part of the casuistical divinity of the jesuits . a meer accommodation of the principles of religion to the filthy lusts and wicked lives of men , who on no other terms would resign the conduct of their souls unto them , seems to be their main design in it . on these effects of others , he that would have pondered what a wise and observing person of the same interest with them , might apprehend of the present tempers , distempers , humors , interests , provocations , fancies , lives of them , with whom he intends to deal , could not have failed of some advantage in his conjectures at the way and manner wherein he would proceed in treating of them , it is of the many , of whom we speak ; on whose countenances , and in whose lives he that runs may read provocations from former miscarriages , supine negligence of spiritual and eternal concernments , ignorance of ●hings past beyond what they can remember in their own dayes , sloth in the disquisition of the truth , willingness to be accommodated with a religion pretended secure and unconcerned in present disputes , that may save them and their sins together without further trouble , delight in queint language and poetical strains of eloquence , whereunto they are accustomed at the stage , with sundry o●her inward accout●ements of mind not unlike to these . to this frame and temper of spirin , this composition of , humours ; it was not improbable , but that those who should first enter into the lists in this design , would accommodate their style and manner of procedure ; nec spe●● fefellis expectatio . the treatise under consideration , hath fully answered what ever was of conjecture in this kind . frequent repetitions of late provocations , with the crimes of the provokers ; confident and undue assertions of things past in the dayes of old ; large promises of security temporal and eternal , to nations and all individuals in them ; of facility in coming to perfection in religion without more pains of teaching , learning , or fear of opposition ; all interwoven with tart sarcasms , pleasant diversions ; pretty stories of himself & others , flourished over with a smooth and handsom strain of rhetorick , do apparently make up the bulk of our author's discourse . nor is the romance of his conversion , much influenced by the tinckling of bells , and sweeping of churches , suited unto any other principles : a matter , i confess , so much the more admirable , because , as i suppose it , in the way mentioned , to have bin his singular lot and good hap ; so it was utterly impossible , that for five hundred , i may say a thousand years after christ , any man should on these motives be turned to any religion , most of them being not in those days in rerum natura . a way of handling religion he hath fixed on , which , as , i suppose , he will himself acknowledge , that the first planters of it were ignorant of ; so i will promise him , that if he can for a thousand years after they began their work , instance in any one book of an approved catholick author , written with the same design that this is , he shall have one proselyte to his profession ; which is more , i suppose , then otherwise he will obtain by his learned labour . that this is no other , but to perswade men , that they can find no certainty or establishment for their faith in scripture , but must for it devolve themselves solely on the authority of the pope , will afterwards be made to appear , nor will himself deny it . but it may be , it is unreasonable , that when men are eagerly engaged in the persuit of their interest , we should think from former presidents , or general rules of sobriety , with that reverence which is due to the things of the great and holy god , to impose upon them the way and manner of their progress . the event and end aimed at , is that which we are to respect ; the management of their business in reference to this world and that which is to come , is their own concernment . no man , i suppose , who hath any acquaintance with the things he treats about , can abstain from smiling , to observe how dexterously he turns and winds himself in his cloak , ( which is not every ones work to dance in ) how he gilds over the more comely parts of his amasia , with brave suppositions , presumptions , and stories of things past and present , where he has been in his dayes ; covering her deformities with a perpetual silence ; ever and anon bespattering the first reformation and reformers in his passage . yea , their contentment must needs proceed to an high degree of complacence , in whom compassion for the woful state of them whom so able a man judgeth like to be enveigled by such flourishes and pretences , doth not excite to other affections . the truth is , if ever there blew a wind of doctrine on unwary souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we have an instance of it in this discourse . such a disposposition of cogging slights , various drafts in entising words , is rarely met with . many , i think , are not able to take this course in handling the sacred things of god , and eternal concernments of men ; and more , i hope , dare not . but our author is another man's servant ; i shall not judge him , he stands or falls to his own master . that which the importunity of some noble friends hath compelled me unto is , to offer somewhat to the judgement of impartial men , that may serve to unmask him of his gilded pretences , and to lay open the emptiness of those prejudices and presumptions wherewith he makes such a tinckling noyse in the ears of unlearned and unstable persons . occasion of serious debate is very little administred by him ; that which is the task assigned me , i shall as fully discharge , as the few hours allotted to its performance will allow . in my dealing with him , i shall not make it my business to defend the several parties , whereinto the men of his contest are distributed by our author as such ; not all , not any of them . it is the common protestant cause which , in and by all of them , he seeks to oppose so far as they are interested and concerned therein ; they fall all of them within the bounds of our present defensative . wherein they differ one from another , or any , or all of them do , or may , swerve from the common principles of the protestant religion ; i have nothing to do with them in this business : and if any be so far addicted to their parties , wherein , it may be , they are in the wrong , as to choose rather not to be vindicated and pleaded for , in that wherein with others i know they are in the right , than to be joyned in the same plea with them from whom in part they differ , i cannot help it . i pretend not their commission for what i do ; and they may , when they please , disclaim my appearance for them . i suppose , by this course , i shall please very few , and , i am sure , i shall displease some , if not many : i aim at neither , but to profit all . i have sundry reasons for not owning or avowing particularly any party in this discourse , so as to judge the rest , wherewith i am not bound to acquaint the world. one of them i shall , and , i hope , it is such an one , as may suffice ingenious and impartial men , and thereunto some others may be added . the gentleman whose discourse i have undertaken the consideration of , was pleased to front and close it , with a part of a speech of my lord chancellor's ; and his placing of it manifests how he uses it . he salutes it in his entrance , and takes his leave also of it , never regarding its intendment , until coming to the close of his treatise , to his salve in the beginning , he adds an aeternùm vale. that the mention of such an excellent discourse , the best part in both our books , might not be lost , i have suited my plea and desensative of protestantism , to the spirit and principles and excellent ratiocinations of it ; behind that shield i lay the manner of my proceeding , where , if it be not safe , i care not what becomes of it . besides , it is not for what the men of his title-page are differenced amongst themselves , that our author blames them , but for what he thinks they agree in too well , in reference to the church of rome ; nor doth be insist on the evils of their contests to perswade them to peace amongst themselves , or to prevail over them to center in any one perswasion about which they contend , but to lead them all , over to the pope . and if any of them with whom our author deals and sports himself in his treatise , are fallen off from the fundamental denominating principles of protestant religion , as some of them seem to be , they come not within the compass of our plea , seeing , as such , they are not dealt with by our author . it is the protestant religion in general , which he charges with all the irregularities , uncertainties , and evils , that he exspatiates about ; and from the principles of it , doth he endeavour to withdraw us . as to the case then under debate with him , it is enough , if we manifest that that profession of religion is not lyable or obnoxious to any of the crimes or inconveniences by him objected unto it ; and , that the remedy of our evils , whether real or imaginary , which he would impose upon us , is so far from being specifical towards their cure , that it is indeed far worse then the disease pretended : to the full as undesirable as the cutting of the throat , for the cure of a fore-finger . there is no reason therefore in this business , wherefore i should avow any one perswasion about which protestants that consent in general in the same confession of faith , may have or actually have difference amongst themselves ; especially , if i do also evince , there is no cogency in them , to cause any of them to renounce the truth wherein they all agree . much less shall i undertake to plead for , excuse , or palliate the miscarriages of any part or parties of men during our late unhappy troubles : nor shall i make much use of what offers it self in a way of recrimination . certain it is , that as to this gentleman's pretensions , sundry things might be insisted on , that would serve to allay the fierceness of his spirit , in his management of other mens crimes to his own ends and purposes . the sound of our late evils , as it is known to all the world , began in ireland , amongst his good roman-catholicks , who were blessed from rome into rebellion and murder , somewhat before any drop of bloud was shed in england , or scotland , — oculis malè lippus inunctis cur in amicorum vitiis tam cernis acutùm quàm aut aquila aut serpens epidaurius ? let them that are innocent throw stones at others ; roman-catholicks are unfit to be imployed in that work . but it was never judged either a safe or honest way , to judge of any religion by the practises of some that have professed it . men by doctrines and principles , nor doctrines by men ; was the trial of old . and if this be a rule to guide our thoughts in reference to any religion , namely , the principles which it avows and asserts , i know none that can vye with the romanists , in laying foundations of , and making provision for , the disturbance of the civil peace of kingdoms and nations . for the present , unto the advantage taken by our author from our late unnatural wars and tumults to reflect on protestancy , i shall only say , that , if all the religion of sinners be to be quitted and forsaken , i doubt , that professed by the pope must be cashiered for company . least of all , shall i oppose my self to that moderation in the persuit of our religious interests , which he pretends to plead for . he that will plead against mutual forbearance in religion , can be no christian , at least no good one . much less shall i impeach what he declaims against , that abominable principle of disturbing the peace of kingdoms and nations , under a pretence of defending , reforming or propagating of our faith and opinions . but i know , that neither the commendation of the former , nor the decrying of the latter , is the proper work of our author ; for , as the present principles and past practises of the men of that church and religion which he defends , will not allow him to entertain such hard thoughts of the latter , as he pretends unto ; so as to the former , where he has made some progress in his work , and either warmed his zeal beyond his first intendment for its discovery , or has gotten some confidence , that he hath obtained a better acceptance with his reader , then at the entrance of his discourse he could lay claim unto , laying aside those counsels of moderation and forbearance which he had gilded over , he plainly declares , that the only way of procuring peace amongst us , is by the extermination of protestancy . for having compared the roman-catholick to isaack , the proper heir of the house , and protestants to ishmael vexing him in his own inheritance , the only way to obtain peace , he tells us , is , projiee ancillam cum filio suo ; cast out the handmaid with her son , that is , in the gloss of their former practices , either burn them at home , or send them to starve abroad . there is not the least reason then , why i should trouble my self with his flourishes and stories , his characters of us and our neighbour-nations , in reference unto moderation and forbearance in religion ; that is not the thing by him intended ; but is only used to give a false alarum to his unwary readers , whilst he marches away with a rhetorical perswasive unto popery . in this it is wherein alone i shall attend his motions ; and , if in our passage through his other discourses , we meet with any thing lying , in a direct tendency unto his main end , though pretended to be used to another purpose , it shall not pass without some animadversion . also , i shall be farr from contending with our author in those things wherein his discourse excelleth , and , that upon the two general reasons , of wil and ability . neither could i compare with him in them if i would , nor would if i could . his quaint rhetorick , biting sarcasms , fine stories , smooth expressions of his high contempt of them with whom he has to do ; with many things of that sort , the repetition of whose names hath got the reputation of incivility , are things wherein as i cannot keep pace with him , ( for illud possumus quod jure possumus ) ; so i have no mind to follow him . chap. i. our author's preface . and his method . it is not any disputation , or rational debate about differences in religion that our author intends ; nor , until towards the close of his treatise , doth he at all fix directly on any thing in controversie between romanists and protestants . in the former parts of his discourse , his design is sometimes covered , alwayes carryed on in the way of a rhetorical declamation ; so , that it is not possible , and is altogether needless to trace all the particular passages and expressions as they lye scattered up and down in his discourse , which he judgeth of advantage unto him in the mannagement of the work he has undertaken . some suppositions there are which lye at the bottom of his whole superstructure , quickning the oratory and rhetorical , part of it , ( undoubtedly it's best , ) which he chose rather to take for granted , then to take upon himself the trouble to prove . these being drawn forth and removed , what ever he hath built upon them , with all that paint and flourish wherewith it is adorned , will of it self fall to the ground . i shall then first briefly discuss what he offers as to the method of his procedure , and then take this for my own ; namely , i shall draw out and examin the fundamental principles of his oration , upon whose tryal the whole must stand or fall , and then pass through the severals of the whole treatise , with such animadversions , as what remaineth of it , may seem to require . his method he speaks unto , pag. . my method , saith he , i do purposely conceal , to keep therein a more handsom decorum : for he that goes about to part a fighting fray , cannot observe a method , 〈◊〉 must turn himself this way and that as occasion offers ; be it a corporal or mental duel . so did good sc. paul in his epistle to the romans , which of all his other epistles as it hath most of solidity , so it hath least of method in the context ; the reason is , &c. these are handsom words , of a man that seems to have good thoughts of himself and his skill , in parting frays . but yet i see not how they hang well together , as to any congruity of their sense and meaning . surely , he that useth no method , nor can use any , cannot conceal his method ; no , though he purpose so to do . no man's purpose to hide , will enable him to hide that which is not . if he hath concealed his method , he hath used one : if he hath used none , he hath not concealed it : for , that which is wanting cannot be numbered . nor hath he by this , or any other means , kept any handsom decorum : not having once spoken the sense , or according to the principles of him whom he undertakes to personate : which is such an observance of a decorum as a man shall not lightly meet with . nor hath he discovered any mind so to part a fray , as that the contenders might hereafter live quietly one by another ; his business being avowedly to perswade as many as he can to a conjunction in one party , for the destruction of all the rest . and what ever he saith of not using a method , the method of his discourse , with the good words it is set off withall , is the whole of his interest in it : he pretends indeed , to pass through loca nullius an●● trita solo ; yet setting aside his mannagement of the advantages given him by the late miserable tumults in these nations ; and the provision he has made for the entertainment of his reade● , are worts boyled an hundred times over , as he knows well enough . and , for the method which he would have us believe not to be , and yet to be concealed , it is rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather a crafty various distribution of entising words , and plausible pretences to enveagle and delude men unlearned and unstable , then any decent contexture of , or fair progress in , a rational discourse , or regular disposition of nervous topicks , to convince or perswade the minds of men , who have their eyes in their heads . i shall therefore little trouble my self further about it , but only discover it as occasion shall require ; for , the discovery of sophistry is its proper confutation . however the course he steers is the same that good st. paul used in his epistle to the romans , which hath , as he tells us , most of solidity and least of method of all his epistles ; i confess , i knew not before , that his church had determined which of st. paul's epistles had most of solidity , which least . for i have such good thoughts of him , that , i suppose , he would not do it of his own head : nor do i know , that he is appointed umpire to determin upon the writings that came all of them by inspiration from god , which is most solid . this therefore must needs be the sense of his church , which he may be acquainted with , twenty wayes that i know not of . and here his protestant vizor which by and by he will utterly cast off , fell off from him , i presume at unawares . that he be no more so entrapped , i wish he would take notice against the next time he hath occasion to personate a protestant ; that although for method purely adventitious and belonging to the external manner of writing , protestants may affirm , that one epistle is more methodical then another , according to those rules of method , which our selves , or other worms of the earth like to our selves , have invented ; yet , for their solidity , which concerns the matter of them , and efficacy , for conviction , they affirm them all equal . nor is he more happy in what he intimates of the immethodicalness of that epistle to the romans : for , as it is acknowledged by all good expositors , that the apostle useth a most clear distinct and exact method in that epistle , whence most theological systems are composed by the rule of it ; so our authour himself assigneth such a design unto him , and the use of such wayes and means in the prosecution of it , as argues a diligent observation of a method . i confess , he is deceived in the occasion and intention of the epistle , by following some few late roman expositors , neglecting the analysis given of it by the antients : but we may pass that by ; because i find his aim in mentioning a false scope and design , was not to acquaint us with his mistake , but to take an advantage to fall upon our ministers ; and i think , a little too early , for one so careful to keep an handsom decorum , for culling out of this epistle texts against the christian doctrine of good works done in christ , by his special grace , out of obedience to his command , with a promise of everlasting reward and intrinsick acceptability thence accrewing . thus we see still incoeptis gravibus plerunque & magna professis purpureus latè qui splendeat unus & alter assuitur pan●us ; — sed nunc nonerat his locus . use of disputing , has cast him at the very entrance of his discourse , upon , as he supposeth , a particular controversie between protestants and roman-catholicks , quite besides his design and purpose ; but instead of obtaining any advantage , by this transgression of his own rule , he is faln upon a new misadventure ; and , that so much the greater because it evidently discovers somewhat in him besides mistake . i am sure , i have heard as many of our ministers preach as he , and read as many of their books as he , yet i can testifie , that i never heard or read them opposing the christian doctrin of good works . often i have heard and found them pressing a universal obedience to the whole law of god teaching men to abound in good works , pressing the indispensable necessity of them from the commands of law and gospel , encouraging men unto them by the blessed promises of acceptance and reward in christ , declaring them to be the way of mens coming to the kingdom of heaven ; affirming , that all that believe are created in christ jesus unto good works , and for men to neglect , to despise them , is wilfully to neglect their own salvation : but , opposing the christian doctrine of good works ; and that with sayings ●ulled out of st. paul 's epistle to the romans , i never heard , i never read any protestant minister . there is but one expression in that declaration of the doctrine of good works , which , he saith , protestants oppose used by himself , that they do not own ; and , that is their intrinsick acceptability : which i fear he doth not very well understand himself . if he mean by it , that there is in good works an intrinsical worth and value , from their exact answerableness to the law , and proportion to the reward , so as on rules of justice to deserve and merit it ; he speaks daggers , and doth not himself believe what he sayes , it being contradictious ; for he lays their acceptability on the account of the promise . if he intend , that god having graciously promised to accept and receive them in christ , they become thereupon acceptable and rewardable ; this , protestant ministers teach dayly . against the former explication of their acceptability , in reference to the justice of god , on their own account , and the justification of their persons that perform them , for them ; i have often heard them speaking , but never with any authority , or force of argument , comparable to that used by st. paul in his epistle to the romans , to the same purpose . but this tale of protestants opposing the christian doctrine of good works , hath been so often told by the romanists , that i am perswaded , some of them begin to believe it ; however it be not only false , but from all circumstances , very incredible : and finding our author hugely addicted to approve any thing that passeth for current in his party , i will not charge him with a studyed fraud ; in the finding it so advantagious to his cause , he took hold of a very remote occasion to work an early prejudice in the minds of his readers , against them and their doctrine whom he designeth to oppose . when he writes next , i hope he will mind the account we have all to make of what we do write , and say , and be better advised , than to give countenance to such groundless slanders . chap. ii. heathen pleas. general principles . we have done with his method , or manner of proceeding ; our next view shall be of those general principles , and suppositions , which animate the paraenetical part of his work , and whereon it is solely founded . and here i would entreat him not to be offended , if in the entrance of this discourse , i make bold to mind him , that the most , if not all , of his pleas , have been long since insisted on by a very learned man , in a case not much unlike this which we have in hand ; and were also long since answered by one as learned as he , or as any the world saw in the age wherein he lived , or it may be since , to this day , though he died now years ago . the person i intend is celsus the philosopher , who objected the very same things , upon the same general grounds , and ordered his objections in the same manner , against the christians of old , as our author doth against the protestants : and the answer of origen to his eight books , will save any man the labour of answering this one , who knows how to make application of general rules and principles , unto particular cases that may be regulated by them . doth our author lay the cause of all the troubles , disorders , tumults , warrs , wherewith the nations of europe , have been for some season , and are still , in some places , infested , on the protestants ? so doth celsus charge all the evils , and commotions , plagues , and famines , wherewith mankind , in those dayes , was much wasted , upon the christians . doth our author charge the protestants , that by their breaking off from rome , with schisms and seditions they made way for others , on the same principles to break off seditiously from themselves ? so did celsus charge the jews and christians ; telling the jews , that by their seditious departure from the common worship and religion of the world , they made way for the christians , a branch of themselves , to 〈◊〉 them and their worship in like manner , and to set up for themselves : and following on his objection he applies it to the christians , that they departing from the jews , had broached principles for others to improve into a departure from them ; which is the sum of most that is pleaded with any fair pretence , by our author , against protestants . doth he insist upon the divisions of the protestants , and to make it evident that he speaks knowingly , boast , that he is acquainted with their persons , and hath read the books of all sorts amongst them ? so doth celsus deal with the christians , reproaching them with their divisions , discords , mutual animosities , disputes , about god , and his worship ; boasting , that he had debated the matter with them , and read their books of all sorts . hath he gathered a rhapsody of insignificant words , at least , as by him put together , out of the books of the quakers , to reproach protestants with their divisions ? so did celsus out of the books and writings of the gnosticks , elionites , and valentinians . doth he bring in protestants pleading against the sects that are fallen from them , and these pleading against them , justifying the protestants against them , but at length equally rejecting them all ? so dealt celsus with the jews , christians , and those that had fallen into singular opinions of their own . doth he mannage the arguments of the jews against christ , to intimate that we cannot well by scripture prove him to be so ? the very same thing did celsus , almost in the very words here used . doth he declaim openly about the obscurity of divine things , the nature of god , the works of creation , and providence , that we are not like to be delivered from it by books of poems , stories , plain letters ? so doth celsus . doth he insist on the uncertainty of our knowing the scripture to be from god ; the difficulty of understanding it ; its insufficiency to end mens differences about religion , and the worship of god ? the same doth celsus at large , pleading the cause of paganism , against christianity . doth our author plead , that where , and from whom men had their religion of old , there and with them they ought to abide , or to return unto them ? the same doth celsus , and that with pretences far more specious then those of our author : doth he plead the quietness of all things in the world , the peace , the plenty , love , union , that were in the dayes before protestants began to trouble all , as he supposeth , about religion ? the same course steers celsus , in his contending against christians in general . is there intimated by our author , a decay of devotion and reverence to religious things , temples ▪ & c ? celsus is large on this particular ; the relinquishment of temples , discouragement of priests in their dayly sacrifices , and heavenly contemplations , with other votaries ; contempt of holy altars , images , and statua's of worthies deceased , all heaven-bred ceremonies and comely worship by the means of christians , he expatiates upon . doth he profess love and compassion to his countreymen , to draw them off from their folly , to have been the cause of his writing ? so doth celsus . doth he deride and scoff at the first reformers , with no less witty and biting sarcasms than those wherewith aristophanes jeered socrates on the stage ? celsus deals no otherwise with the first propagators of christianity . hath he taken pains to palliate and put new glosses and interpretations upon those opinions and practises in his religion , which seem most obnoxious to exception ? the same work did celsus undertake , in reference to his pagan theology and worship . and in sundry other things may the parallel be traced ; so , that i may truly say , i cannot observe any thing of moment or importance of the nature of a general head or principle in this whole discourse made use of against protestants , but that the same was used , as by others of old , so in particular , by celsus , against the whole profession of christianity . i will not be so injurious to our author , as once to surmise , that he took either aim , or assistance , in his work from so bitter a professed enemy of christ jesus , and the religion by him revealed ; yet he must give me leave to reckon this coincidence of argumentation between them , amongst other instances that may be given , where a similitude of cause hath produced a great likeness , if not identity , in the reasonings of ingenious men . i could not satisfie my self without remarking this parallel ; and perhaps , much more needs not to be added , to satisfie an unprejudiced reader in , or to , our whole business : for , if he be one that is unwilling to fore-go his christianity , when he shall see , that the arguments that are used to draw him from his protestancy , are the very same in general , that wise men of old made use of to subvert that which he is resolved to cleave unto ; he needs not much deliberation with himself what to do , or say , in this case , or be solicitous what he shall answer , when he is earnestly entreated to suffer himself to be deceived . of the pretences● before-mentioned , some with their genuine inferences , are the main principles of this whole discourse . and seeing they bear the weight of all the pleas , reasonings , and perswasions that are drawn from them , which can have no further real strength and efficacy , then what is from them communicated unto them , i shall present them in one view to the reader , that he loose not himself in the maze of words , wherewith our author endeavours to lead him up and down , still out of his way ; and , that he may make a clear and distinct judgement of what is tendered to prevail upon him to desert that profession of religion wherein he is ingaged . for , as i dare not attempt to deceive any man , though in matters incomparably of less moment then that treated about ; so , i hope , no man can justly be offended , if in this , i warn him to take heed to himself , that he be not deceived . and they are these that follow ; i. that we in these nations first received the christian religion from rome , by the mission and authority of the pope . ii. that whence , and from whom , we first received our religion ; there , and wi●h them , we ought to abide , to them we must repair for guidance in all our concernments in it , and speedily return to their rule and conduct , if we have departed from them . iii. that the roman profession of religion and practise in the worship of god , is every way the same as it was when we first received our religion from thence ; nor can ever otherwise be . iv. that all things as to religion were quiet and in peace , all men in union and at agreement amongst themselves , in the worship of god , according ▪ to the mind of christ , before the relinquishment of the roman-see by our fore-fathers . v. that the first reformers were the most of them sorry contemptible persons , whose errors were propagated by indirect means , and entertained for sinister ends . vi. that our departure from rome hath been the cause of all our evills , and particularly , of all those divisions which are at this day found amongst the protestants , and which have been ever since the reformation . vii . that we have no remedy of our evils , no means of ending our differences but by a return unto the rule of the roman-see . viii . the scripture upon sundry accounts is insufficient to settle us in the truth of religion , or to bring us to an agreement amongst our selves ; seeing it is , . not to be known to be the word of god , but by the testimony of the roman church : . cannot be well translated into our vulgar language : . is in it self obscure : and , . we have none to determine of the sense of it . ix . that the pope is a good man , one that seeks nothing but our good , that never did us harm , and hath the care and inspection of us committed unto him by christ. x. that the devotion of the catholicks , far transcends that of protestants , nor is their doctrine or worship liable to any just exception ▪ i suppose , our author will not deny these to be the principal nerves and sinews of his oration ; nor complain , i have done him the least injury in this representation of them ; or , that any thing of importance unto his advantage by himself insisted on , is here omitted . he that runs and reads , if he observe any thing that lies before him , besides handsome words , and ingenious diversions , will consent , that here lies the substance of what is offered unto him . i shall not need then to tire the reader , and my self , with transcriptions of those many words from the several parts of his discourse , wherein these principles are laid down and insinuated , or gilded over , as things on all hands granted . besides , so far as they are interwoven with other reasonings , they will fall again under our consideration in the several places where they are used and improved . if all these principles upon examination be found good , true , firm , and stable ; it is most meet and reasonable that our author should obtain his desire : and if , on the other side , they shall appear , some of them false , some impertinent , and the deductions from them sophistical , some of them destructive to christian religion in general ; none of them singly , nor all of them together able to bear the least part of that weight which is laid upon them , i suppose , he cannot take it ill , if we resolve to be contented with our present condition , until some better way of deliverance from it be proposed unto us ; which , to tell him the truth , for my part , i do not expect from his church or party . let us then consider these principles apart , in the order wherein we have laid them down , which was the best i could think on upon the suddain , for the advantage of him who makes use them . the first is an hinge , upon which many of those which follow , do , in a a sort , depend ; yea , upon the matter , all of them . our primitive receiving christian religion from rome , is that which influences all perswasions for a return thither . now if this must be admitted to be true , that we in these nations first received the christian religion from rome , by the mission and authority of the pope ; it either must be so , because the proposition carries its own evidence in its very terms , or because our author , and those consenting with him , have had it by revelation , or it hath been testified to them by others , who knew it so to be : that the first it doth not , is most certain ; for , it is very possible , it might have been brought unto us from some other place , from whence it came to rome ; for , as i take it , it had not there its beginning . nor do i suppose , they will plead special revelation , made either to themselves , or any others about this matter . i have read many of the revelations that are said to be made to sundry persons canonized by his church for saints ; but never met with any thing concerning the place from whence england first received the gospel . nor have i yet heard revelation pleaded to this purpose by any of his co-partners in design . it remains then , that some body hath told him so , or informed him of it , either by writing , or by word of mouth : usually , in such cases , the first enquiry is , whether they be credible persons who have made the report . now the pretended authors of this story , may , i suppose , be justly questioned , if on no other , yet on this account , that he who designes an advantage by their testimony , doth not indeed himself believe what , they say . for notwithstanding what he would fain have us believe of christianity coming into brittain from rome , he knows well enough , and tells us elsewhere himself , that it came directly by sea from palestina into france , and was thence brought into england by joseph of ariniathea . and what was that faith and worship which he brought along with him , we know full well ; by that which was the faith and worship of his teachers , and associates , in the work of propagating the gospel recorded in the scripture . so that christianity found a passage to brittain , without so much as once visiting rome by the way . yea , but years after , fugatius and damianus came from rome , and propagated the gospell here ; and , years after them , austin the monk. of these stories we shall speak particularly afterwards . but this quite spoiles the whole market in hand ; this is not a first receiving of the gospel , but a second and third at the best ; and if that be considerable , then so ought the proposition to be laid : these nations a second and third time , after the first from another place , received the gospell from rome ; but this will not discharge that bill of following items , with is laid upon it . what ever then there is considerable in the place or persons , from whence , or whom , a nation , or people , receive the gospel , as farr as it concerns us , in these kingdoms ; it relates to jerusalem and jews , not rome and italians . indeed , it had been very possible , that christian religion might have been propagated at first from rome into britany , considering , what , in these dayes , was the condition of the one place , and the other ; yet things were so ordered , in the providence of the lord , that it fell out otherwise ; and the gospell was preached here in england , probably , before ever st. paul came to rome , or st. peter either , if ever he came there . but yet , to prevent wrangling about austin and the saxons , let us suppose that christian religion was first planted in these nations by persons coming from rome , if you will , men sent by the pope , before he was born , for that purpose : what then will follow ? was it the popes religion they taught and preached ? did the pope first find it out , and declare it ? did they baptize men into the name of the pope ? or , declare that the pope was crucified for them ? you know whose arguings these are , to prove men should not lay weight upon , or contend about , the first ministerial revealers of the gospel ; but rest all in him who is the author of it , christ jesus . did any come here and preach in the popes name , declare a religion of his revealing , or resting in him as the fountain and sourse of the whole business they had to do ? if you say so , you say something which is near to your purpose , but certainly very wide from the truth . but because it is most certain , that god had not promised , originally , to send the rod of christs strength out of rome , i shall take leave to ask , whence the gospel came thither ? or , to use the words made use of once and again by our author , came the gospell from them , or came it to them only ? i suppose they will not say so , because they speak to men that have seen the bible : if it came to them from others , what priviledge had they at rome , that they should not have the same respect for them , from whom the gospel came to them , as they claim from those unto whom they plead , that it came from themselves ? the case is clear ; st. peter coming to rome , brought his chair along with him , after which time , that was made the head , spring , and fountain of all religion , and no such thing could befall those places , where the planters of the gospel had no chaires to settle . i think i have read this story in an hundred writers , but they were all men of yesterday , in comparison ; who , what ever they pretend , know no more of this business , than my self . st. peter speaks not one word of it , in his writings ; nor yet st. luke ; nor st. paul , nor any one who by divine inspiration , committed any thing to remembrance of the state of the church , after the resurrection of christ. and not only are they utterly silent of this matter ; but so also are clemens , and ignatius , and justin martyr , and tertullian , with the rest of knowing men in those dayes . i confess , in after-ages , when some began to think it meet , that the chiefest apostle should go to the then chiefest city in the world , divers began to speak of his going thither , and of his martyrdom there , though they agree not in their tales about it . but be it so ; as for my part , i will not contend in a matter so dark , uncertain , of no moment in religion ; this i know , that being the apostle of the circumcision , if he did go to rome , it was to convert the jews that were there , and not to found that gentile-church , which in a short space got the start of the other ; but yet , neither do these writers talk of bringing his chair thither ; much less is there in them one dust of that rope of sand , which men of latter dayes have endeavoured to twist with inconsistent consequences , and groundless presumptions to draw out from thence the popes prerogative . the case then is absolutely the same as to those in respect of the romans , who received the gospel from them , or by their means ; and of the romans themselves , in respect of those from whom they received it . if they would win worship to themselves from others , by pretending that the gospel came forth from them unto them ; let them teach them by the example of their devotion towards those from whom they received it . i suppose , they will not plead , that they are not now in rerum naturâ ; knowing what will ensue to their disadvantage on that plea. for , if that church is utterly failed and gone from whence they first received the gospel , that which others received it from , may possibly be not in a much better condition . but i find my self , before i was aware , faln into the borders of the second principle , or presumption mentioned . i shall therefore shut up my consideration of this first pretence , with this only ; that neither is it true , that these nations first received christianity from rome , much less by any mission of the pope ; nor , if they had done so , in the exercise of a ministerial work and authority , would this make any thing to what is pretended from it ; nor will it ever be of any use to the present romanists , unless they can prove , that the pope was the first author of christian religion , which , as yet , they have not attempted to do , and thence it is evident , what is to be thought of the second principle before-mentioned ; namely , ii. that whence , and from whom , we first receive our religion , there , and with them , we must abide therein , to them we must repair for guidance , and return to their rule and conduct , if we have departed from them . i have shewed already , that there is no privity of interests between us and the romanists in this matter . but suppose , we had been originally instructed in christianity by men sent from rome to that purpose , ( for unless , we suppose this , for the p●●sent , our talk is at an end ) i see not , as yet , the verity of this proposition . with the truth , ( where-ever it be , or with whomsoever ) it is most certainly our duty to abide . and if those , from whom we first received our christianity ministerially , abide in the truth , we must abide with them ; not because they , or their predecessors , were the instruments of our conversion ; but , because they abide in the truth . setting aside this consideration of truth , which is the bond of all union , and that which fixeth the center , and limits the bounds of it , one peoples , or one churches abiding with another in any profession of religion , is a thing meerly indifferent . when we have received the truth from any , the formal reason of our continuance with them in that union , which our reception of the truth from them gives unto us , is their abiding in the truth , and no other . suppose some persons , or some church or churches , do propagate christianity to another ; and in progress of time , themselves fall off from some of those truths , which they , or their predecessors , had formerly delivered unto these instructed by them ? if our author shall deny , that such a supposition can well be made , because it never did , nor can fall out , i shall remove his exception , by scores of instances out of antiquity , needless in so evident a matter to be here mentioned . what in this case would be their duty who received the gospel from them ? must they abide with them , follow after them , and imbrace the errors they are fallen into , because they first received the gospel from them ? i trow not ; it will be found their duty to abide in the truth , and not to pin their faith upon the sleeves of them , by whom ministerially it was at first communicated unto them . but this case , you will say , concerns not the roman-church , and protestants ; for , as these abide not in the truth , so they never did , nor can , depart from it . well then ! that we may not displease them at present , let us put the case so , as i presume , they will own it . suppose , men , or a church , intrusted by christ authoritatively to preach the gospel , do propagate the faith unto others according to their duties ; these , being converted by their means , do afterwards , through the craft and subtilty of seducers , fall in sundry things from the truths they were instructed in , and wherein their instructers do constantly abide ; yea , say our adversaries , this is the true case indeed ; i ask then , in this case , what is , and ought to be , the formal motive to prevail with these persons to return to their former condition from whence they were faln ? either this , that they are departed from the truth , which they cannot do , without peril to their souls , and whereunto , if they return not , they must perish ; or this , that it is their duty to return to them from whom they first received the doctrine of christianity , because they so received it from them ? st. paul , who surely , had as much authority in these matters , as either the pope , or church of rome , can with any modesty lay claim unto , had to deal with very many in this case . particularly , after he had preached the gospel to the galatians , and converted them to the faith of christ , there came in some false teachers and seducers amongst them , which drew them off from the truth wherein they had been instructed , in divers important and some fundamental points of it . what course doth the apostle proceed in , towards them ? doth he plead with them about their falling away from him that first converted them ? or falling away from the truth whereunto they were converted ? if any one will take the pains to turn to any chapter in that epistle , he may be satisfied as to this enquiry ; it is their falling away from the gospel , from the truth they had received , from the doctrine , in particular , of faith and justification by the bloud of christ , that alone he blamed them for : yea , and makes doctrines so farr the measure and rule of judging and censuring of persons , whether they preach the word first or last , that he pronounceth a redoubled anathema , against any creature in heaven or earth , upon a supposition of their teaching any thing contrary unto it , chap. . . he pleads not , we preached first unto you , by us you were converted , and therefore with us you must abide , from whom the faith came forth unto you ; but saith , if we , or an angel from heaven , preach any other gospel , let him be accursed . this was the way he chose to insist on ; and it may not be judged unreasonable , if we esteem it better then that of theirs , who by false pretending to have been our old , would very fain be our new masters . but the mentioned maxim lets us know , that the persons , and churches , that have received the faith from the roman-church , or by means thereof , should abide under the rule and conduct of it , and , if departed from it , return speedily to due obedience . i think , it will be easily granted , that , if we ought to abide under its rule and conduct , whither ever it shall please to guide us , we ought quickly to return to our duty and task , if we should make any loapment from it . it is not meet , that those that are born mules to bondage , should ever alter their condition . only we must profess , we know not the springs of that unhappy fate , which should render us such animals . unto what is here pretended , i only ask , whether this right of presidency and rule in the roman-church , over all persons and churches pretended of old to be converted by her means , do belong unto her by vertue of any general right that those who convert others , should for ever have the conduct of those converted by them , or by vertue of some special priviledge granted to the church of rome above others ? if the first , or general title , be insisted on , it is most certain , that a very small pittance of jurisdiction , will be left unto the roman-see , in comparison of that vast empire , which now it hath , or layeth claim unto , knowing no bounds , but those of the universal nature of things here below . for all men know , that the gospel was preached in very many places of the world , before its sound reached unto rome , and in most parts of the then-known world , before any such planting of a church at rome , as might be the foundation of any authoritative mission of any from thence for the conversion of others ; and , after that a church was planted in that city , for any thing that may be made to appear by story , it was as to the first edition of christianity in the roman-empire , as little serviceable in the propagation of the gospel , as any other church of name in the world ; so that , if such principles should be pleaded , as of general equity , there could be nothing fixed on more destructive to the romanist's pretences . if they have any special priviledge to found this claim upon , they may do well to produce it . in the scripture , though there be of many believers , yet there is no mention made , of any church at rome , but only of that little assembly that used to meet at aquila's house , rom. . . of any such priviledge annexed unto that meeting , we find nothing ; the first general council , confirming power and rule over others in some churches , acknowledge , indeed , more to have been practised in the roman-church then i know how they could prove to be due unto it . but yet that very unwarrantable grant , is utterly destructive to the present claim and condition of the pope and church of rome . the wings , now pretended to be like those of the sun , extending themselves , at once , to the ends of the earth , were then accounted no longer , then to be able to cover the poor believers in the city and suburbs of it , and some few adjacent towns and villages . it would be a long story , to tell the progress of this claim in after-times ; it is sufficiently done in some of those books , of which our author says , there are enough to fill the tower of london ; where , i presume , or into the fire , he could be contented they should be for ever disposed of , and therefore we may dismiss this principle also . iii. that which is the main piller , bearing the weight of all this fine fabrick , is the principle we mentioned in the third place , viz. that the roman profession of religion , and practise in the worship of god , are every way the same , as when we first received the gospel from the pope , nor can they ever otherwise be . this is taken for granted , by our author , throughout his discourse . and the truth is , that , if a man hath a mind to suppose , and make use of things that are in question between him and his adversary , it were a folly not to presume on so much as should assuredly serve his turn . to what purpose is it to mince the matter , and give opportunity to new cavils , and exceptions , by baby●me●●y-mouthed petitions of some small things that there is a strife abou● , when a man may as honestly , all 〈◊〉 once , suppose the whole truth of his side , and proceed without fear of disturbance . and so wisely deals our author in this business . that which ought to have been his whole work , he takes for granted , to be already done . if this be granted him , he is safe ; deny it , and all his fine oration dwindles into a little sapless sophistry . but he must get the great number of books that he seems to be troubled with , out of the world , and the scripture to boot , before he will perswade considerate and unprejudiced men , that there is a word of truth in this supposition . that we in these nations received not the gospel originally from the pope , ( which pag. . our author tells us is his , purely his , whereas we thought before , it had been christ's ) hath been declared , and shall , if need be , be further evinced . but let us suppose once again , that we did so ; yet we constantly deny the church of rome , to be the same in doctrine , worship , and discipline , that she was when it is pretended , that by her means we were instituted in the knowledge of truth . our author knows full well , what a facile work i have now lying in view ; what an easie thing it were to go over most of the opinions of the present church of rome , and most , if not all their practises in worship , and to manifest their vast distance from the doctrine , practise , and principles of that church of old . but , though this were really a more serious work , and more useful , and much more accommodated to the nature of the whole difference between us , more easie and pleasant to my self then the persuit of this odd rambling chase that by following of him i am engaged in ; yet , lest he should pretend , that this would be a division into common places , such as he hath purposely avoided , ( and that not unwisely , that he might ●●ve advantage all along to take for gra●●●d , that which he knew to be principally in question between us ) i shall dismiss that business , and only attend unto that great proof of this assertion , which himself thought meet to shut up his book withall , as that which was fit to pin down the basket , and to keep close and safe , all the long bill'd birds , that he hoped to lime-twig by his preceding rhetorick and sophistry . it is in pag. , . though i hope i am not contentious , nor have any other hatred against popery then what becomes an honest man to have against that which he is perswaded to be so ill as popery must needs be , if it be ill at all ; yet upon his request , i have seriously pondered his queries ( a captious way of disputing ) , and falling now in my way , do return him this answer unto them . . the supposition on which all his ensuing queries are founded , must be rightly stated , its termes freed from ambiguity , and the whole from equivocation : which a word or two , unto , first , the subject ; and then , secondly , the predicate of the proposition , or what is attributed unto the subject spoken of ; and thirdly , the proof of the whole ; will suffice to do . the thesis laid down is this , the church of rome , was once a most pure , excellent , flourishing and mother church : this , good st. paul amply testifies in his epistle to them , and is acknowledged by protestants . the subject is the church of rome . and this may be taken either for the church that was founded in rome , in the apostles dayes , consisting of believers , with those that had their rule and oversight in the lord ; or it may be taken for the church of rome , in the sense of latter ages , consisting of the pope its head , and cardinals , principal members , with all the jurisdiction dependent on them , and way of worship established by them , and their authority ; or , that collection of men throughout the world , that yield obedience to the pope in their several places and subordinations according to the rules by him and his authority given unto them . that which is attributed to this church , is , that it was once a most pure , excellent , flourishing , and mother-church ; all , it seems , in the superlative degree . i will not contend about the purity , excellency , or flourishing of that church ; the boasting of the superlativeness of that purity and excellency , seems to be borrowed from that of revel . . . but we shall not exagitate that , in that church , which it would never have affirmed of it self , because it is fallen out to be the interest of some men in these latter dayes to talk at such a rate , as primitive humility was an utter stranger unto . i somewhat guess at what he means by a mother-church ; for , though the scripture knows no such thing , but only appropriates that title to hierusalem that was above , which is said to be the mother of us all , gal. . . which i suppose is not rome , ( and i also think that no man can have two mothers , ) nor did purer antiquity ever dream of any such mother , yet the vogue of latter dayes , hath made this expression not only passable in the world , but sacred and unquestionable ; i shall only say , that in the sense wherein it is by some understood , the old roman church could lay no more claim unto it , then most other churches in the world , and not so good as some others could . the proof of this assertion , lies first on the testimony of st. paul , and then on the acknowledgement of protestants ; first , good st. paul , he says , amply testifies this in his epistle to the romans . this , what i pray ? that the then roman church was a mother church : not a word in all the epistle of any such matter . nay , as i observed before , thogh he greatly commends the faith and holiness of many believers , jews and gentiles , that were at rome ; yet he makes mention of no church there , but only of a little assembly that used to meet at aquila's house ; nor doth st. paul give any testimony at all to the roman church in the latter sense of that expression . is there any thing in his epistle of the pope , cardinals , patriarchs , & c ? any thing of their power , and rule over other churches , or christians , not living at rome ? is there any one word in that epistle about that which the papists make the principal ingredient in their definition of the church , namely , subjection to the pope ? what then is the this that good st. paul so amply testifies unto , in his epistle to the romans ? why this and this only ; that , when he wrote this epistle to rome , there were then living in that city , sundry good , and holy men , believing in christ jesus , according to the gospel , and making profession of the faith that is in him ; but , that these men should live there to the end of the world , he says not , nor do we find that they do . the acknowledgement of protestants , is next , to as little purpose , insisted on . they acknowledge a pure and flourishing church to have been once at rome , as they maintain there was at hierusalem , antioch , ephesus , smyrna , laodicea , alexandria , babylon , &c. that in all these places , such churches do still continue , they deny , and particularly at rome . for that church which then was , they deny it to be the same that now is ; at least , any more then argo was the same ship as when first built , after there was not one plank or pin of its first structure remaining . that the church of rome , in the latter sense , was ever a pure flourishing church , never any protestant acknowledged ; the most of them deny it ever to have been in that sense , any church at all ; and those that grant it , to retain the essential constituting principals of a church ; yet averr , that as it is , so it ever was , since it had a being , very far from a pure and flourishing church . for ought then , that i can perceive , we are not at all concerned in the following queries ; the supposition they are all built upon , being partly sophistical , and partly false . but yet , because he doth so earnestly request us to ponder them , we shall not give him cause to complain of us , in this particular at least , ( as he doth in general of all protestants ) — that we deal uncivilly ; and therefore shall pass through them ; after which , if he pleaseth , he may deliver them to his friend of whom they were borrowed . . saith he , this church could not cease to be such , but she must fall either by apostacy , heresy , or schism : but who told him so ? might she not cease to be , and so consequently to be such ? might not the persons of whom it consisted , have been destroyed by an earthquake , as it happen'd to laodicea ? or by the sword , as it befel the church of the jews , or twenty other wayes ? besides , might she not fall by idolatry , or false worship , or by prophaneness , or licentiouss of conversation , contrary to the whole rule of christ ? that then he may know what is to be removed by his queries , if he should speak any thing to the purpose , he may do well to take notice , that this is the dogme of protestants concerning the church of rome ; that the church planted there pure , did by degrees in a long tract of time , fall by apostacy , idolatry , heresie , schism , and profaneness of life , into that condition wherein now it is . but , sayes he , . not by apostacy ; for that is not only a renouncing of the faith of christ , but the very name and title of christianity ; and no man will say that the church of rome had ever such a fall , or fell thus . i tell you truly , sir , your church is very much beholding unto men , if they do not sometimes say very hard things of her fall. had it been an ordinary slip , or so , it might have been passed over ; but this falling into the mire , and wallowing in it for so many ages , as she has done , is in truth a very naughty business . for my part , i am resolved , to deal as gently with her as possible ; and therefore say , that there is a total apostasie from christianity , which she fell not into , or by ; and there is a partial apostasie in christianity , from some of the principles of it , such as st. paul charged on the galatians ; and the old fathers on very many that yet retained the name and title of christians , and this , we say plainly , that she fell by ; she fell by apostasie from many of the most material principles of the gospel , both as to faith , life , and worship . and there being no reply made upon this instan●e , were it not upon the account of pure civility , we need not proceed any further with his queries , the business of them being come to an end . but , upon his entreaty , we will follow him a little further : supposing , that he hath dispatched the business of apostasie , he comes to heresie , and tells us ; that it is an adhesion to some private or singular opinion , or error , in faith ; contrary to the general approved doctrine of the church ; that which ought to be subsumed , is , that the church of rome did never adhere to any singular opinion or error in faith , contrary to the general approved doctrine of the church ; but our author , to cover his business , changes the terms in his proceeding , into the christian world ; to clear this to us a little , i desire to know of him , what church he means , when he speaks of the approved doctrine of the church ? i am sure , he will say , the roman-catholick church ; and , if i ask him , what age it is , of that church which he intends , he will also say , that age which is present , when the opinions mentioned , are asserted , contrary to the approved doctrine . we have then obtained his meaning , viz. the roman-church did never at any time adhere to any opinion , but what the roman - church at that time adhered unto ; or taught , or approved , no other doctrine , but what it taught and approved . now , i verily believe this to be true , and he must be somewhat besides uncivil , that shall deny it . but from hence to infer , that the roman-church , never fell from her first purity by heresie ; that is a thing i cannot yet discern , how it may be made good . this conclusion ariseth out of that pitiful definition of heresie he gives us , coyned meerly to serve the roman-interest . the rule of judging heresie is made the approved doctrine of the church ; i would know of what church : of this or that particular church , or of the catholick ? doubtless the catholick must be pretended . i ask , of this or that age , or of the first ? of the first certainly . i desire then to know , how we may come to discern infallibly what was the approved doctrine of the catholick-church of old , but only by the scriptures ; which we know it unanimously embraced as given unto it by christ , for its rule of faith and worship . if we should then grant , that the approved doctrine of the church , were that which a departure from , as such , gives formality unto heresie ; yet there is no way to know that doctrine but by the scripture . but yet neither can or ought this to be granted . the formal reason of heresie , in the usual acceptation of the word , ariseth from its deviation from the scripture as such , which is the rule of the churches doctrine , and of the opinions that are contrary unto it . nor yet is every private or singular opinion contrary to the scripture , or the doctrine of the church , presently an heresie . that is not the sense of the word , either in scripture or antiquity . so that the foundation of the queries about heresie is not one jot better layed , then that was about apostasie , which went before . this is that which i have heard protestants say ; namely , that the church of rome doth adhere to very many opinions and errors in faith , contrary to the main principles of christian religion delivered in the scripture , and so , consequently , the doctrine approved by the catholick church ; and , if this be to fall by heresie , i add , that she is thus fallen also from what she was . but then he asks . by what general council was she ever condemned ? . which of the fathers ever wrote against her ? . by what authority was she otherwise reproved ? but this is all one , as if a thief arraigned for stealing before a judge , and the goods that he had stoln found upon him , should plead for himself and say ; if ever i stole any thing , then by what lawful judge was i ever condemned ? what officer of the state did ever , formerly , apprehend me ? by what authority were writs issued out against me ? were it not easie for the judge to reply , and tell him ; friend , these allegations may prove , that you were never before condemned , but they prove not at all , that you never stole ; which is a matter of fact that you are now upon your tryal for . no more will it at all follow , that the church of rome did never offend , because she is not condemned . these things may be necessary that she may be said to be legally convicted , but not at all to prove , that she is really guilty . besides , the truth is , that many of her doctrines and practises are condemned by general councils , and most of them by the most learned fathers , and all of them by the authority of the scripture . and whilst her doctrine and worship is so condemned , i see not well how she can escape ; so that this second way also she is fallen . . to apostasie and heresie she hath also added the guilt of schism in an high degree . for , schisms within her self , and her great schism from all the christian world besides her self , are things well known to all that know her . her intestine schisms were the shame of christendom , her schisms in respect of others the ruin of it . and briefly , to answer the triple query we are so earnestly invited to the consideration of , i shall need to instance only in that one particular of making , subjection to the pope in all things , the tessera & rule of all church-communion , whereby she hath left the company of all the churches of christ in the world besides her self , is gone forth and departed from all apostolical churches ; even that of old rome its self ; and the true church , which she hath forsaken , abides and is preserved in all the societies of christians throughout the earth , who attending to the scripture for their only rule and guide , do believe what is therein revealed , and worship god accordingly . so that notwithstanding any thing here offered to the contrary , it is very possible , that the present church of rome , may be fallen from her primitive condition by apostasie , heresie , and schism , which indeed she is ; and worst of all , by idolatry , which our author thought meet to pass over in silence . iv. it is frequently pleaded by our author ( nor is there any thing which he more triumphs in ) that all things as to religion were quiet and in peace ; all men in union and agreement amongst themselves in the worship of god , before the departure made by our fore-fathers from the roman - see. no man that hath once cast an eye upon the defensatives written by the antient christians , but knows how this very consideration was managed and improved against them by their pagan impugners . that christians by their introduction of a new way of worshipping god , which their fore-fathers knew not , had disturbed the peace of humane society , divided the world into seditious factions , broken all the antient bonds of peace and amity , dissolved the whole harmony of man-kinde's agreement amongst themselves , was the subject of the declamations of their adversaries . this complaint , their books , their schools , the courts and judicatories were filled with ; against all which clamors , and violences that were stirred up against them by their means , those blessed souls armed themselves with patience , and the testimony of their consciences , that they neither did , nor practised any thing that in its own nature had a tendency to the least of those evils , which they and their way of worshipping god , was reproached with . as they had the opportunity indeed , they let their adversaries know , that that peace and union they boasted of , in their religion , before the entrance of christianity , was but a conspiracy against god , a consent in error and falsehood , and brought upon the world by the craft of satan , maintained through the effectual influence of innumerable prejudices upon the innate blindness and darkness of their hearts , that upon the appearance of light , and publishing of the truth , divisions , animosities , troubles , and distractions did arise ; they declared to have been no proper or necessary effect of the work , but a consequent , occasional , and accidental , arising from the lusts of men , who loved darkness more then light , because their works were evil , which that it would ensue , their blessed master had long before fore-told them , and fore-warned them . though this be enough , yet it is not all , that may be replyed unto this old pretence , and plea , as mannaged to the purpose of our adversaries . it is part of the motive , which the great historian makes galgacus , the valiant brittain , use to his countrey-men , to cast off the roman-yoke ; solitudinem ubi fecerunt , pacem vocant . it was their way , when they had by force and cruelty layed all waste before them , to call the remaining solitude and desolation , by the goodly name of peace ; neither considered they , whether the residue of men had either satisfaction in their minds , or advantage by their rule . nor was the peace of the roman-church any other before the reformation . what waste they had , by sword and burnings , made in several parts of europe , in almost all the chiefest nations of it , of mankind ; what desolation they had brought by violence upon those who opposed their rule , or questioned their doctrine ; the blood of innumerable poor men , many of them learned , all pious and zealous , whom they called waldenses , albigenses , lollards , wicklevites , hussites , caliptives , subutraguians , picards , or what else they pleased , ( being indeed the faithful witnesses of the lord christ and his truths ) will at the last day reveal . besides , the event declared , how remote the minds of millions ▪ were from an acquiescency in that conspiracy in the papal soveraignty , which was grown to be the bond of communion amongst those who called themselves the church , or an approbation of that doctrine and worship which they made profession of . for no sooner was a door of liberty and light opened unto them , but whole nations were at strife who should first enter in at it ; which undoubtedly , all the nations of europe had long since done , had not the holy wise god in his good providence suffered in some of them a sword of power and violence to interpose it self against their entrance . for , whatever may be pretended of peace and agreement to this day , take away force and violence , prisons and fagots , and in one day , the whole compages of that stupendious fabrick of the papacy , will be dissolved ; and the life , which will be maintained in it , springing only from secular advantages and inveterate prejudices , would together with them decay , and disappear . neither can any thing , but a confidence of the ignorance of men in all things that are past , yea , in what was done almost by their own grandsyres , give countenance to a man in his own silent thoughts , for such insinuations of quietness in the world before the reformation . the wars , seditions , rebellions , and tumults , ( to omit private practises ) that were either raised , occasioned , and countenanced by the pope's absolving subjects from their allegiance , kings and states from their oaths given mutually for the securing of peace between them , all in the pursuit of their own worldly interests , do fill up a good part of the stories of some ages before the reformation . what ever then is pretended , things were not so peaceable and quiet in those dayes , as they are now represented to men that mind only things that are present ; nor was their agreement their vertue , but their sin and misery ; being centred in blindness and ignorance , and cemented with bloud . v. that the first reformers were most of them sorry contemptible persons , whose errors were propagated by indirect means , and entertained for sinister ends ; is in several places of this book alledged , and consequences pretended thence to ensue , urged and improved . but the truth is , the more contemptible the persons were that begun the work , the greater glory and lustre is reflected on the work it self ; which points out to an higher cause then any appeared outwardly for the carrying of it on . it is no small part of the gospels glory , that being promulgated by persons whom the world looked on with the greatest contempt and scorn imaginable , as men utterly destitute of whatever was by them esteemed noble or honourable ; it prevailed notwithstanding in the minds of men , to eradicate the inveterate prejudices received by tradition from their fathers ; to overthrow the antient and outward glorious worship of the nations ; and to bring them into subjection unto christ. neither can any thing be written with more contempt and scorn , nor with greater under-valuation of the abilities , or outward condition of the first reformers , then was spoken and written by the greatest and wisest and learnedst of men of old , concerning the preachers and planters of christianity . should i but repeat the biting sarcasms , contemptuous reproaches and scorns wherewith , with plausible pretences , the apostles and those that followed them in their work of preaching the gospel were entertained by celsus , lucian , porphyry , julian , hierocles , with many more , men learned and wise ; i could easily manifest how short our new masters come of them in facetious wit , beguiling eloquence , and fair pretences , when they seek by stories , jestings , calumnies , and false reports , to expose the first reformers to the contempt and scorn of men , who know nothing of them but their names , and those as covered with all the dirt they can possibly cast upon them . but i intend not to tempt the atheistical wits of any , to an approbation of their sin , by that complyance which the vain fancies of such men do usually afford them , in the contemplation of the wit and ingenuity , as they esteem it , of plausible calumnies . the scripture may be heard ; that abundantly testifies , that the character given of the first reformers as men , poor , unlearned , seeking to advantage themselves by the troubling of others , better , greater and wiser than they , in their religion , was received of the apostles , evangelists , and other christians in the first budding of christianity . but the truth is , all these are but vain pretences ; those knew of old , and these do now , that the persons whom they vilifie and scorn , were eminently fitted of god for the work that they were called unto . the receiving of their opinions for sinisters end , reflects principally on this kingdom of england ; and must do so , whilst the surmises of a few interested fryers shall be believed by english-men , before the solemn protestation of so renowned a king , as he was , who first casheer'd the popes authority in this nation ; for , what he being alive avowed on his royal word , and vowed as in the sight of the almighty god , was an effect of light and conscience in him , they will needs have to be a consequent of his lust and levity . and what honour it is to the royal government of this nation , to have those who swayed the scepter of it , but a few years ago , publickly traduced and exposed to obloquy by the libellous pens of obscure and unknown persons , wise men may be easily able to judge . this i am sure , there is little probability that they should have any real regard or reverence for the present rulers , farther then they find , or hope that they shall have their countenance and assistance for the furtherance of their private interest , who so revile their predecessors , for acting contrary unto it ; and this loyalty the kings majesty may secure himself of , from the most seditious fanatick in the nation ; so highly is he beholding to these men , for their duty and obedience . vi. that our departure from rome hath been the cause of all our evils , and particularly of all those divisions , which are at this day found amongst protestants , and which have been since the reformation , is a supposition , that not only insinuates it self into the hidden sophistry of our authors discourse , but is also every where spread over the face of it ; with as little truth , or advantage to his purpose , as those that went before . so the pagans judged the primitive christians , so also did the jews , and do to this day . here is no new task lyes before us . the answers given of old to them , and yet continued to be given , will suffice to these men also . the truth is , our divisions are not the effect of our leaving rome ; but of our being there . in the apostasie of that church came upon men all that darkness , and all those prejudices , which cause many needless divisions amongst them . and is it any wonder , that men , partly ledd , partly driven out of the right way , and turned a clean contrary course for sundry generations , should upon liberty obtained to return to their old paths , somewhat vary in their choice of particular tracts , though they all agree to travail towards the same place , and in general , steer their course accordingly . besides , let men say what they please , the differences amongst the protestants that are purely religious , are no other but such as ever were , and , take away external force , ever will be amongst the best of men , whilst they know but in part ; however they may not be mannaged with that prudence and moderation , which it is our duty to use in and about them . were not the consequences of our differences , which arise meerly from our solly and sin , of more important consideration then our differences themselves , i should very little value the one or the other ; knowing that none of them in their own nature are such , as to impeach either our present tranquillity , or future happiness . so that , neither are the divisions that are among protestants in themselves of any importance , nor were they occasioned by their departure from rome . that all men are not made perfectly wise , nor do know all things perfectly , is partly a consequent of their condition in this world , partly , a fruit of their own lusts , and corruptions ; neither to be imputed to the religion which they profess , nor to the rule that they pretend to follow . had all those who could not continue in the profession of the errors , and practise of the worship of the church of rome , and were therefore driven out by violence and bloud from amongst them , been as happy in attending to the rule that they chose for their guidance and direction , as they were wise in choosing it ; they had had no other differences among them than what necessarily follow their concreated different constitutions , complexions , and capacities . it is not the work of religion in this world wholly to dispel mens darkness ; nor absolutely to eradicate their distempers ; somewhat must be left for heaven : and that more is than ought to be , is the fault of men , and not of the truth they profess . that religion which reveals a sufficient rule to guide men into peace , union , and all necessary truth , is not to be blamed , if men in all things follow not it's direction . nor are the differences amongst the protestants , greater than those amongst the members of the roman-church . the imputation of the errors and miscarriages of the socinians and quakers unto protestancy , is of no other nature then that of pagans of old , charging the follies , and abominations of the gnosticks and valentinians on christianity . for those that are truly called protestants , whose concurrence in the same confession of faith , as to all material points , is sufficient to cast them under one denomination , what evils i wonder are to be found amongst them as to divisions , that are not conspicuous to all in the papacy ? the princes and nations of their profession are , or have all been engaged in mortal fewds and wars one against another , all the world over . their divines write , as stiffly one against another , as men can do : mutual accusations of pernitious doctrines and practises abound amongst them . i am not able to guess what place will hold the books written about their intestine differences , as our author doth concerning those that are written by protestants against the papacy ; but this i know , all publick libraries and private studies of learned men abound with them . their invectives , apologies , accusations , charges , underminings of one another , are part of the weekly news of these dayes . our author knows well enough what i mean. nor are these the ways and practises of private men , but of whole societies and fraternities ; which , if they are in truth , such as they are by each other represented to be ; it would be the interest of mankind , to seek the suppression and extermination of some of them . i profess , i wonder , whilst their own house is so visibly on fire , that they can find leisure to scold at others for not quenching theirs . nor is the remaining agreement that they boast of , one jot better , than either their own dissentions , or ours . it is not union or agreement amongst men absolutely , that is to be valued . simeon and levi never did worse , then when they agreed best ; and were brethren in evil . the grounds and reasons of mens agreement , with the nature of the things wherein they are agreed , are that which make it either commendable or desirable . should i lay forth what these are in the papacy , our author i fear would count me unmannerly , and uncivil ; but yet because the matter doth so require , i must needs tell him , that many wise men do affirm , that ignorance , inveterate prejudice , secular advantages , and external force , are the chief constitutive principles of that union and agreement which remains amongst them . but whatever their evils be , it is pretended , that they have a remedy at hand for them all : but , vii . that we have no remedy of our evils , no means of ending our differences , but by a returnal to the roman see. whether there be any way to end differences among our selves , as farr , and as soon , as there is any need they should be ended , will be afterwards enquired into . this i know , that a returnal unto r●me will not do it ; unless when we come thither , we can learn to behave our selves better , then those do , who are there already ; and there is indeed no party of men in the world , but can give us as good security of ending our differences as the romanists . if we would all turn quakers , it would end our disputes ; and that is all that is provided us , if we will turn papists . this is the language of every party ; and for my part i think they believe what they say ; come over to us , and we shall all agree . only the romanists are likely to obtain least credit as to this matter among wise men , because they cannot agree among themselves ; and are as unfit to umpire the differences of other men , as philip of macedon was to quiet greece , whilst he , his wife and children ▪ were together by the ears at home . but why have not protestants a remedy for their evils , a means of ending and making up their differences ? they have the word that 's left them for that purpose , which the apostles commended unto them , and which the primitive church made use of , and no other . that this will not serve to prevent , or remove any hurtful differences from amongst us , it is not its fault , but ours . and could we prevail with roman-catholicks to blame and reprove us , and not to blame the religion we profess , we should count our selves beholding to them ; and they would have the less to answer for , another day . but as things are stated , it is fallen out very unhappily for them ; that finding they cannot hurt us , but that their weapons must pass through the scriptures , that is it which they are forced to direct their blowes against . the scripture is dark , obscure , insufficient , cannot be known to be the word of god , nor understood , is the main of their plea , when they intend to deal with protestants . i am perswaded , that they are troubled , when they are put upon this work : it cannot be acceptable to the minds of men to be engag'd in such undervaluations of the word of god. sure , they can have no other mind in this work , than a man would have in pulling down hi● house , to find out his enemy . he that shall read what the scripture testifies of it self , that is , what god doth of it ; & what the antients speak concerning it , and shall himself have any acquaintance with the nature and excellency of it , must needs shrink extreamly when he comes to see the romanists discourse about it ; indeed , against it . for my part , i can truly profess , that no one thing doth so alienate my mind from the present roman religion , as this treatment of the word of god. i cannot but think that a sad profession of religion , which enforceth men to decry the use and excellency of that , which ( let them pretend what they please ) is the only infallible revelation of all that truth , by obedience whereunto , we become christians . i do heartily pity learned and ingenious men , when i see them enforced by a private corrupt interest , to engage in this woful work of undervaluing the word of god ; and so much the more , as that i cannot but hope , that it is a very ingrateful work to themselves : did they delight in it , i should have other thoughts of them ; and conclude , that there are more atheists in the world , than those whom our author informs us ▪ to be lately turned so in england . this then is the remedy that protestants have for their evils : this the means of making up all their differences ; which they might do every day , so far as in this world it is possible that that work should be done amongst men , if it were not their own fault : that they do not so , blame them still , blame them soundly , lay on reproofs till i cry , hold : but let not , i pray , the word of god be blamed any more . methinks i could beg this of a catholick , especially of my countrey-men , that whatever they say to protestants , or however they deal with them , they would let the scripture alone , and not decry its worth and usefulness : it is not protestants book , it is gods ; who hath only granted them an use of it , in common with the rest of men : and what is spoken in disparagement of it , doth not reflect on them , but on him that made it , and sent it to them . it is no policy , i confess , to discover our secrets to our adversaries , whereby they may prevent their own disadvantages for the future : but yet because i look not on the romanists as absolute enemies , i shall let them know for once , that when protestants come to that head of their disputes or orations , wherein they contend that the scripture is so , and so , obscure and insufficient , they generally take great contentment , to find that their religion cannot be opposed , without casting down the word of god from its excellency , and enthroning somewhat else in the room of it . let them make what use of this they please , i could not but tell it them for their good , and i know it to be true . for the present it comes too late . for , another main principle of our authors discourse is , viii . that the scripture on sundry accounts is insufficient to settle us in the truth of religion , or to bring us to an agreement amongst our selves ; and that . because it is not to be known to be the word of god , but by the testimony of the roman church . and then . cannot be well translated into any vulgar language . and is also . in its self obscure . and . we have no way to determine of what is its proper sense . atqui hic est nigrae sumus caliginis , haec est aerugo mera . i suppose they will not tell a pagan or a mahumetan this story : at least i heartily wish that men would not suffer themselves to be so far transported by their private interest , as to forget the general concernments of christianity . we cannot , say they , know the scripture to be the word of god , but by the authority of the church of rome : and all men may easily assure themselves , that no man had ever known there was such a thing as a church ; much less that it had any authority , but by the scripture . and whither this tends , is easie to guess . but it will not enter into my head , that we cannot know or believe the scripture to be the word of god , any otherwise than on the authority of the church of rome : the greatest part of it , was believed to be so , before there was any church at rome at all ; and all of it is so by millions in the world , who make no account of that church at all . now some say , there is such a church . i wish men would leave perswading us , that we do not believe what we know we do believe ; or that we cannot do that , which we know we do , and see that millions besides our selves do so too . there are not many nations in europe , wherein there are not thousands who are ready to lay down their lives to give testimony , that the scripture is the word of god , that care not a rush for the authority of the present church of rome : and what further evidence they can give that they believe so , i know not . and this they do , upon that innate evidence , that the word of god hath in it self , and gives to its self , the testimony of christ , and his apostles , and the teaching of the church of god in all ages . i must needs say , there is not any thing for which protestants are so much beholding to the roman catholicks as this , that they have with so much importunacy cast upon them the work of proving the scripture to be of divine original , or to have been given by inspiration from god. it is as good a work , as a man can well be imployed in : and there is not any thing i should more gladly en professo ingage in , if the nature of my present business would bear such a diversion . our author would quickly see what an easie task it were , to remove those his reproches of a private spirit , of an inward testimony , of our own reason ; which himself knowing the advantage they afford him amongst vulgar unstudied men , trisles withal . both romanists , and protestants , as far as i can learn , do acknowledge , that the grace of the spirit , is necessary to enable a man to believe savingly , the scripture to be the word of god , upon what testimony or authority soever that faith is founded , or resolved into . now this with protestants is no private whisper , no enthusiasm , no reason of their own , no particular testimony , but the most open , noble , known that is , or can be in the world ; even the voice of god himself , speaking publickly to all , in and by the scripture , evidencing it self by its own divine , innate light , and excellency , taught , confirmed , and testified unto , by the church in all ages ; especially the first , founded by christ and his apostles . he that looks for better , or other testimony , witness , or foundation to build his faith upon , may search till dooms-day without success . he that renounceth this , shakes the very root of christianity , and opens a door to atheism and paganism . this was the anchor of christians of old , from which neither the storms of persecution could drive them , nor the subtilty of disputations entise them . for men to come now in the end of the world , and to tell us , that we must rest in the authority of the present church of rome , in our receiving the scripture to be the word of god ; and then to tell us , that that church hath all its authority by , and from , the scripture ; and to know well enough all the while , that no man can know there is any church , or any church authority , but by the scripture , is to speak daggers and swords to us , upon a confidence that we will suffer our selves to be befooled , that we may have the after-pleasure of making others like our selves . of the translation of the scripture into vulgar tongues , i shall expresly treat afterwards , and therefore here passe it over . . it s obscurity is another thing insisted on , and highly exaggerated by our author . and this is another thing that i greatly wonder at : for as wise as these gentlemen would be thought to be , he that has but half an eye , may discern , that they consider not with whom they have to do in this matter . the scripture i suppose , they will grant to be given by inspiration from god ; if they deny it , we are ready to prove it at any time . i suppose also that they will grant , that the end why god gave it , was , that it might be a revelation of himself , so far as it was needful for us to know him , and his mind , and will , so that we may serve him . if this were not the end for which god gave his word unto us , i wish they would acquaint us with some other . i think it was not , that it might be put into a cabinet , and lock'd up in a chest : if this were the end of it ; then god intended in it , to make a revelation of himself , so far as it was necessary we should know of him , and his mind , and will , that we might serve him . for that which is any one end of any thing , or matter , that he intends , which is the author of it : now if god intended to make such a revelation on of himself , his mind , and will , in giving of the scripture , as was said ; he hath either done it plainly , that is , without any such obscurity , as should frustrate him of his end , or he hath not ; and that because either he would not , or he could not : i wish i knew which of these it was , that the roman catholicks do fix upon ; it would spare me the labour of speaking to the other : but seeing i do not ; that they may have no evasion , i will consider them both . if they say , it was because he could not make any such plain discovery and revelation of himself , then this is that they say : that god intending to reveal himself , his mind , & will , plainly in the scripture to the sons of men , was not able to do it , and therefore failed in his design : this works but little to the glory of his omnipotency , and omnisciency . but to let that pass , wherein men ( so they may compass their own ends ) seem not to be much concerned : i desire to know , whether this plain sufficient revelation of god , be made any other way , or no ? if no otherwise , then , as i confess we are all in the dark ; so it is to no purpose to blame the scripture of obscurity , seeing it is as lightsom as any thing else is , or can be . if this revelation be made some other way , it must be by god himself , or some body else : that any other should be supposed in good earnest to do that which god cannot ( though i know how some canonists have jested about the pope ) i think will not be pleaded : if god then hath done this another way , i desire to know the true reason why he could not do it this way ; namely , by the scripture , and therefore desisted from his purpose ? but it may be thought god could make a revelation of himself , his mind , and will , in and by the scripture , yet he would not do it plainly , but obscurely : let us then see what we mean by plainly in this business . we intend not , that every text in scripture is easie to be understood ; nor that all the matter of it is easie to be apprehended : we know that there are things in it hard to be understood , things to exercise the minds of the best , and wisest of men unto diligence , and when they have done their utmost , unto reverence . but this is that we mean by plainly ; the whole will & mind of god , with whatever is needful to be known of him , is revealed in the scripture , without such ambiguity or obscurity , as should hinder the scripture from being a revelation of him , his mind , and will ; to the end , that we may know him , and live unto him . to say that god would not do this , would not make such a revelation ( besides the reflection that it casts on his goodness and wisdom ) is indeed to say , that he would not do that , which we say he would do . the truth is , all the harangues we meet withal about the obscurity of the scripture , are direct arraignments of the wisdom and goodness of god. and if i were worthy to advise my roman-catholick-countreymen , i would perswade them to desist from this enterprize ; if not in piety , at least in policy : for , i can assure them , as i think i have done already , that all their endeavours for the extenuation of the worth , excellency , fullness , sufficiency of the scripture , do exceedingly confirm protestants in the truth of their present perswasion ; which they see cannot be touched , but by such horrible applications as they detest . . but yet they say , scripture is not so clear , but that it needs interpretation ; and protestants have none to interpret it , so as to make it a means of ending differences , i confess , the interpretation of scripture is a good and necessary work ; and i know , that he who was dead , and is alive for ever , continues to give gifts unto men , according to his promise , to enable them to interpret the scripture , for the edification of his body the church . if there were none of these interpreters among the protestants , i wonder whence it is come to pass , that his comments on , and interpretations of scripture , who is most hated by romanists of all the protestants that ever were in the world , are so borrowed , and used ( that i say not stollen ) by so many of them : and that indeed what is praise-worthy in any of their church , in the way of exposition of scripture , is either borrowed from protestants , or done in imitation of them . if i am called on for instances in this kind , i shall give them , i am perswaded , to some mens amazement , who are less conversant in these things . but we are besides the matter : it is of an infallible interpreter , in wh●se expositions and determinations of scripture-sense , all christians are obliged to acquiesce , and such an one you have none . i confess we have not , if it be such an one as you intend ; whose expositions and interpretations we must acquiesce in : not because they are true , but because they are his . we have infallible expositions of the scripture in all necessary truths , as we are assured from the scripture it self : but an infallible expositor , into whose authority our faith should be resolved , besides the scripture it self , we have none : nor do i think they have any at rome , what-ever they talk of to men that were never there ; nor ( i suppose ) do they believe it themselves : for indeed if they do , i know not how they can be freed , from being thought to be strangely distempered , if not stark mad : for not to talk of the tower of london , this i am sure of , that we have whole cart loads of comments and expositions on the scripture , written by members of the church , men of all orders and degrees ; and he that has cast an eye upon them , knows , that a great part of their large volumes , are spent in confuting the expositions of one another , and those that went before them . now wh●t a madness is this , or childishness , above that of very children , to lye swaggering and contending one with another , before all the world , with fallible mediums about the sense of scripture , and giving expositions , which no man is bound to acquiesce in , any further than he sees reason ; whilst all this while they have one amongst them , who can infallibly interpret all ; and that with such an authority , as all men are bound to rest in , and contend no further ? and the further mischief of it is , that of all the rest , this man is alwayes silent , as to exposition of scripture , who alone is able to part the fray . there be two things , which i think verily , if i were a papist , i should never like in the pope ; because methinks they argue a great deal of want of good nature : the one is ( that we treat about ) that he can see his children so fiercely wrangle about the sense of scripture , & yet will not give out what is the infallible meaning of every place , at least that is controverted , and so stint the strife amongst them , seeing it seems he can if he would . and the other is , that he suffers so many souls to lye in purgatory , when he may let them forth if he please ; and ( that i know of ) hath received no order to the contrary . but the truth is , that neither the romanists , nor we , have any infallible living judge , in whose determination of the sense of scripture , all men should be bound to acqu●esce , upon the account of his authority : this is all the difference : we openly profess we have none such , and betake us to that which we have , which is better for us ; they pretending they have , yet acting constantly as if they had not , and as indeed they have not ; maintain a perpetual inconsistency , and contradiction between their pretentions , and their practice . the holy ghost , speaking in and by the scripture , using the ministry of men furnished by himself , with gifts and abilities , and lawfully called to the work ▪ for the oral declaration , or other expositions of his mind , is that which the protestants cleave unto , for the interpreting of the scripture ; which its self discovers , when infallible . and if papists can tell me of a better way , i will quickly imbrace it . i suppose i may , upon the considerations we have had of the reasons offered to prove the insufficiency of scripture , to settle us in the truth , & to end our differences , conclude their insufficiency to any such purpose . we know , the scripture was given us , to settle us in the truth , and to end our differences ; we know , it is profitable to that end and purpose , and able to make us wise to salvation . if we find not these effects wrought in our selves , it is our own fault ; and i desire that for hereafter , we may bear our own blame , without such reflections on the holy word of the infinitely blessed god. ix . we are come at length unto the pope , of whom we are told , that he is a good man , one that seeks nothing but our good , that never did us harm , but has the care , and inspection of us committed unto him by christ. for my part , i am glad to hear such news of him , and should be more glad to find it to be true . our forefathers and predecessors in the faith we profess , found it otherwise . all the harm that could be done unto them , by ruining their families , destroying their estates , imprisoning , and torturing their persons , and lastly , burning their bodies in fire , they received at his hands . if the alteration pretended , be not from the shortning of his power , but the change of his mind and will , i shall be very glad to hear of it . for the present , i confess , i had rather take it for granted , whilest he is at this distance , than see him trusted with power , for the tryal of his will. i never heard of much of his repentance , for the blood of those thousands that hath been shed by his authority , and in his cause ; which makes me suspect , he may be somewhat of the same mind still , as he was . time was , when the very worst of popes exhausted more treasure out of this nation , to spend it ab●oad to their own ends , th●● some a●e willing to grant to the best of kings , to spend at home for their goods . i● may be , he is changed , as to this design also , but i do not know it ; nor is any p●oof offered of it , by our autho● . let us deal plainly one with another , and ( without telling us , that the pope never did us harm , which is not the way to make us believe , that he will not ; because it makes us suspect , that all we have suffered from him , is thought no harm ) let h●m tell us how he will assure us , that if this good pope get us into his power again , he will not burn us , as he did our fore-fathers , unless we submit our consciences unto him in all things ; that he will not find out wayes to draw the treasure out of the n●tion , nor absolve subjects from their allegiance , nor excommunicate , or attempt the deposition of our kings , or the giving away of their kingdoms , as he has done in former dayes ? that these things he hath done , we know ; that he hath repented of them , and changed his mind thereupon , we know not . to have any thing to do with him , whilst he continues in such distempers is not only against the principles of religion , but of common prudence also . for my par● , i cannot but fear , until i see security tendered of this change in the pope , that all the good words that are given us concerning him , are but baits to enveigle us into his power ; and to tell you the truth terrent vestigia . how the pope imployes himself in seeking our good , which our author paints out unto us , i know not ; when i see the effects of it , i shall be thankful for it . in the mean time , being so great a stranger to rome , as i am , i must needs say , i know nothing that he does , but seek to destroy us , body and soul. our author pleads indeed , that the care and inspection of our condition , is committed to him by christ : but he attempts not to prove it , which i somewhat marvel at : for having professedly deserted the old way of pleading the catholick cause and interest , ( which i presume he did , upon conviction of its insufficiency ) whereas he is an ingenious person he could not but know , that pasce ove● meas , tu es petrus , tibi dabo claves , are as weak parts of the old plea , as any made use of ; belonging nothing at all to the thing , whereunto they are applyed ; it is somewhat strange , that he would substitute no new proofs in their room . but , it seems , it is not every ones h●p , with him of old , to want opinions sometimes , but no arguments . when he has got proofs to his purpose , we will again attend unto him : in the mean time , in this case shall only mind him , that the taking for granted in disputations , that which should principally be proved , h●s got an ill name amongst learned men , being commonly called begging . x. the last principle which i have observed , diffusing its influences throughout the whole discourse , is , that the devotion of catholicks , far transcends that of protestants : their preaching also ( which i forgot to mention before ) is far to be preferred above that of these : and for their religion and worship , it is liable to no just exception . i desire that our author would but a little call to mind that parable of our saviour , about the two men that went up into the temple to pray . to me this discourse smels rank of the pharisee , and i wish that we might all rather strive to grow in faith , love , charity , self-denyal , and universal conformity unto our lord jesus ; than to bristle up , and cry , stand further off , for i am holier than thou . in the mean time , for the respect i bear him , i intreat our author to speak no more of this matter , lest some angry protestant , or some fanatick should take occasion to talk of old matters , and rip up old sores , or give an account of the present state of things in the church of rome ; all which were a great deal better covered . if he will not take my advice , he must thank himself for that , which will assuredly follow . i must also say , by the way , that that devotion , which consists so much , as our author makes it to do , in the sweeping of churches , and tinckling of bells ; in counting of beads , and knocking of breasts , is of very little value with protestants , who have obtained an experience of the excellency of spiritual communion with god in christ jesus . now whether these parts of the profession and practise of his church , which he is pleased to undertake , not onely the vindication , but the adorning of , be lyable to just exception or no , is the last part of our work to consider ; and which shall in its proper place be done accordingly . as i before observed , he that shall but cursorily run through this discourse , will quickly find , that these false suppositions , ungrounded presumptions , and unwarrantable pretensions , are the things which are disposed of , to be the foundations , nerves , and sinewes of all the rhetorick that it is covered and wrought withall ; and that the bare drawing of them out , leaves all the remaining flourishes in a more scattered condition , than the sybils leaves ; which no man can gather up , and put together , to make up any significancy at all , as to the design in hand . i might then well spare all further labour , and here put a period to my progresse ; and indeed would do so ; were i secure i had none to deal with , but ingenious , and judicious readers ; that have some to tolerable acquaintance at least , with the estate of religion of old , and at present in europe , and with the concernment of their own souls in these things . but that no pretence may be left unto any , that we avoided any thing material in our author : having passed through his discourse unto the end of it , i shall once more return to the beginning , and pass through its severals , leaving behind in the way , such animadversions as are any way needful to rescue such as have not a mind to be deceived , from the snares and cobwebs of his oratory . chap. iii. motive , matter , and method of our author's book . what remains of our author's preface is spent in the persuit of an easie task in all the branches of it . to condemn the late miscarriages in these nations , to decry divisions in religion , with their pernicious consequences , to commend my lord chancellour's speech ; are things that have little difficulty in them , to exercise the skill of a man pretending so highly as our author doth . he may secure himself , that he will find no opposition about these things from any man in his right wits . no other man certainly can be so forsaken of religion and humanity , as not to deplore the woful undertakings and more woful issues of sundry things , whereunto the concernments of religion have been pleaded to give countenance . the rancour also of men , and wrath against one another on the same accounts , with the fruits which they bring forth all the world over , are doubtless a burden to the minds of all that love truth and peace . to prevent a returnal to the former , and remove or at least allay the latter , how excellently the speech of that great counsellour , and the things proposed in it , are suited ; all sober and ingenious men must needs acknowledge . had this then been the whole design of this preface , i had given his book many an amen , before i had come to the end . but our author having wholly another mark in his eye , another business in hand , i should have thought it a little uncivil in him , to make my lord chancellour's speech seemingly subservient to that which he never intended , never aimed at , which no word or expression in it leads unto ; but that i find him afterwards so dealing with the words of god himself . his real work in this compass of words , is to set up a blind , or give a false alarm , to arrest and stay his unwary reader , whilst he prepares him for an entertainment which he thought not of , the pretence he flourisheth over both in the preface and sundry other parts of his discourse , is , the hatefulness of our animosities in and about religion , their dismal effects , with the necessity and excellency of moderation in things of that nature ; the real work in hand is , a perswasive unto popery , and , unto that end ( not of moderation , or forbearance ) are all his arguments directed . should a man go to him , and say , sir , i have read your learned book , and find that heats , and contests , about differences in religion are things full of evil , and such as tend unto further misery ; i am therefore resolved quietly to persist in the way of protestancy wherein i am , without ever attempting the least violence against others for their dissent from me , but only with meekness and quietness defend the truth which i profess ; i presume , he will not judge his design half accomplished towards such a man , if at all . nay , i dare say with some confidence , that in reference to such a one , he would say to himself , op●ram & oleum p●rdidi . and therefore doth he wisely tell us , pag. . that his matter is perceived by the prefixed general contents of his chapters , his design which he cals his method , he confesseth that he doth purposely conceal . but the truth is , it is easily discoverable , there being few pages in the book , that do not display it . the reader then must understand , that the plain english of all his commendations of moderation , and all his exhortations to a relinquishment of those false lights and principles , which have lead men to a disturbance of the publique peace , and ensuing calamities , is , that popery is the only religion in the world , and that centring therein is the only means to put an end to our differences , heats , and troubles . unless this be granted , it will be very hard to find one grain of sincerity in the whole discourse : and if it be ; no less difficult to find so much of truth . so that whatever may be esteemed suitable to the fancies of any of them whom our author courts in his address , those who know any thing of the holiness of god and the gospel , of that reverence which is due to christ and his word , and wherewith all the concernments of religion ought to be mannaged , will scarsely judge , that , that blessed fountain of light and truth will immixe his pure beams and blessing , with such crafty , worldly , sophistical devices ; or such frothy ebullitions of wit and fansie as this discourse is stuffed withall . these are things , that may be fit to entangle unstable spirits , who being regardless of eternity , and steering their course according to every blast of temptation , that fills their lusts and carnal pleasures , are as ready to change their religion ( it men can make any change in , or of , that which in reality they neither leave nor receive , but only sport themselves to and fro with the cloud and shadow of it ) as they are their cloaths and fashions . those who have had experience of the power and efficacy of that religion which they have professed ; as to all the ends for which religion is of god revealed , will be little moved , with the stories , pretenses and diversions of this discourse . knowing , therefore , our author's design , ( and which we shall have occasion to deal with him about , throughout his treatise ) which is to take advantage from the late miscarriages amongst us , and the differences that are in the world in religion , to perswade men not indeed and ultimately to mutual moderation and forbearance , but to a general acquiescency in the roman-catholicism , i shall not here further speak unto it . the five heads of his matter may be briefly run over as he proposeth ▪ them , pag. . with whose consideration i shall take my leave of his preface . the first is , that there is not any colour of reason , or just title , to move us to quarrel and judge one another , with so much heat about religion ▪ indeed there is not ; nor can there be : no man was ever so madd as to suppose there could be any reason or just title for men to do evil ; to quarrel and judge one another with heats about religion , is of that nature . but , if , placing himself , to keep a decorum , amongst ▪ protestants , he would insinuate , that we have no reason to contend about religion , as having lost all title unto it by our departure from rome , i must take leave unto this general head , to put in a general demurrer ; which i shall afterwards plead to , and vindicate . his second is , that all things are so obscure , that no man in prudence can so far presume of his own knowledge , as to set up himself a guide and leader in religion . i say so too ; and suppose the words as they lye , whatever be intended in them , are keenly set against the great papal pretension : whatever he may pretend , we know , the pope sets up himself to be a guide to all men in religion ; and , if he do it not upon a presumption of his own knowledge , we know not on what better grounds he doth it . and though we wholly condemn mens setting up themselves to be guides and leaders to their neighbours ; yet , if he intend , that all things are so obscure , that we have no means to come to the knowledge of the truth concerning god and his mind , so far as it is our duty to know it ; and therefore , that no man can teach or instruct another in that knowledge ; i say , as before , we are not yet of his mind : whether we shall be or no , the process of our discourse will shew . . he adds , that no sect hath any advantage at all over another , nor all of them together over popery . yes ; they that have the truth , wherein they have it , have advantage against all others that have it not . and so protestancy hath advantage over popery . and here , the pretext or vizor of this protestant begins to turn aside : in the next head , it quite falls from him . that is , ( . ) that all the several kinds of religion here in england , are equally innocent to one another ; and popery , as it stands in opposition to them , is absolutely innocent and unblameable to them all . i am little concerned in the former part of these words , concerning the several kinds of religion in england , having undertaken the defence of one only ; namely , protestancy . those that are departed from protestancy so far as to constitute another kind of religion ; as to any thing from me , shall plead for themselves . however i wish , that all parties in england were all equally innocent to one another , or that they would not be willing to make themselves equally nocent . but the latter part of the words contain , i promise you , a very high undertaking . popery is innocent , absolutely innocent and unblameable to them all . i fear we shall scarce find it so , when we come to the tryal . i confess i do not like this pretence of absolute innocency and unblameableness . i suppose , they are men that profess popery , and i do know that popery is a religion or profession of mens finding out ; how it should come to be so absolutely innocent on a suddain , i cannot imagine : but we will leave this until we come to the proof of it , taking notice only , that here is a great promise made unto his noble and ingenious readers , that cannot advantage his cause , if he be not able to make it good . the close is , . that as there neither is , nor can be any rational motive for disputes and animosities about matters of religion ; so is there an indispensable moral cause , obliging us to moderation , &c. but this , as i observed before , though upon the first view of the sign hanging up at the door , a man would guess to be the whole work that was doing in the house , is indeed no part of his business ; and is therefore thrust out at the postern , in two short leaves , the least part of them , in his own words after the spending of pages in the pursuit of his proper design . but , seeing we must look over these things again , in the chapters assigned to their adorning , we may take our leave of them at present , and of his preface together . chap. v. & chap. i. contests about religion and reformation , schoolmen , &c. the title of this chapter was proposed ; the persuit of it , now ensues . the first paragraph is a declamation about sundry things which have not much blame-worthy in them . their common weakness is , that they are common . they tend not to the furtherance of any one thing more then another ; but are such as any party may flourish withal , and use to their several ends as they please . that , desire of honour and applause in the world , hath influenced the minds of men to great and strange undertakings , is certain . that it should do so , is not certain , nor true : so , that when we treat of religion , if we renounce not the fundamental principle of it in self-denyal , this consideration ought to have no place . what then was done by emperours and philosophers of old , or by the later school-men on this account , we are little concerned in . nor have i either desire or design to vellicate any thing spoken by our author , that may have an indifferent interpretation put upon it ; and be separated from the end which he principally persues . as there is but very little spoken in this paragraph , directly tending to the whole end aimed at , so there are but three things , that will any way serve to leaven the mind of his reader , that he may be prepared to be moulded into the form he hath fancyed to cast him into , which is the work of all these previous harangues . the first is his in●●nuation , that the reformation of religion is a thing pretended by aemulous plebeians , not able to hope for that supervisorship in religion which they see intrusted with others . how unserviceable this is unto his design as applyed to the church of england , all men know ; for setting aside the consideration of the influence of soveraign royal authority , the first reformers amongst us , were persons who as they enjoyed the right of reputation for the excellencies of learning and wisdom ; so also were they fixed in those places and conditions in the church , which no reformation could possibly advance them above ; and the attempt whereof cost them not only their dignities , but their lives also . neither were hezekiah , josiah , or ezra , of old , aemulous plebeians , whose lasting glory and renown arose from their reformation of religion . they who fancy men in all great undertakings to be steered by desire of applause and honour , are exceeding incompetent judges of those actions which zeal for the glory of god , love to the truth , sense of their duty to the lord jesus christ , and compassion for the souls of others , do lead men unto , and guide them in ; and such will the last day manifest the reformation traduced to have been . the second , is a gallant commend●tion of the ingenuity , charity , candor , and sublime science of the school-men . i confess , they have deserved good words at his hands : these are the men , who out of a mixture of philosophy , traditions , and scripture● all corrupted and perverted , have hamm●●ed that faith , which was afterwards confirmed under so many anathemaes at trent . so that upon the matter , he is beholden to them for his religion ; which i find he loves , and hath therefore reason to be thankful to its contrivers . for my part , i am as far from envying them their commendation , as i have reason to be , which i am sure is far enough . but yet before we admit this testimony , hand over head ; i could wish he would take a course to stop the mouths of some of his own church , and those no small ones neither , who have declared them to the world , to be a pack of egregious sophisters , neither good philosophers , nor any divines at all ; men who seem not to have had the least reverence of god , nor much regard to the truth in any of their disputations , but we●● wholly influenced by a vain reputation of subtility , desire of conquest , of leading and denominating parties , and that in a barbarous science , barbarously expressed , untill they had driven all learning and divinity almost out of the world. but i will not contend about these fathers of contention : let every man esteem of them as he seems good . there is the same respect , in that bitter reflection which he makes on those , who have managed differences in religion in this last age , the third thing observable . that they are the writers , and writings that have been published against the papacy which he intends ; he doth more than intimate . their disputes , he rells us , are managed with so much unseemly behaviour , such unmanerly expressions , that discreet sobriety cannot but loath , and abhor to read them ; with very much more to this purpose . i shall not much labour to perswade men not to believe what he sayes in this matter ; for i know full well , that he believes it not himself . he hath seen too many protestant books , i suppose , to think this cen●●re will suit them all . this was meet to be spoken , for the advantage of the catholick cause : for what there hath been of real offence in this kind amongst us , we may say , iliacos intra muros peccatur et extra ; romanists are sinners as well as others : and i suppose himself knows . that the reviling , and defamations used by some of his party , are not to be paralleld in any writings of man-kind at this day extant . about the appellatio●s he shall think meet to make use of , in reference to the persons at variance , we will not contend with him : only i desire to let him know , that the reproach of galilean from the pagans , which he appropriates to the papists , was worn out of the world , before that popery which he pleads for , came into it . as roman-catholicks never tasted of the sufferings wherewith that reproach was attended , so they have no special right to the honour that is in its remembrance . as to the sport he is pleased to make with his countrey-men , in the close of this paragraph , about losing their wits in religious contests , with the evils thence ensuing , i shall no further reflect upon ; but once more to mind the reader , that the many words he is pleased to use in the exaggerating the evils of mannaging differences in religion with animosities and tumults , so seemingly to perswade men to moderation and peace , i shall wholly pass by , as having discovered , that that is not his business , nor consequently at present , mine . it is well observed by him in his second paragraph , that most of the great contests in the world about perishing things , proceed from the unmortified lusts of men . the scripture abounds in testimonies given hereunto : st. james expresly ; from whence come wars and fightings among you ? come they not hence even of your lusts that war in your members ? ye lust and have not , ye kill and desire to have , and cannot obtain ; you fight and warr , yet you have not , chap. . , . mens lusts put them on endless irregularities , in unbounded desires , and foolish sinful enterprizes for their satisfaction . neither is satan the old enemy of the well-fare of mankind wanting to excite , provoke , and stir up these lusts by mixing himself with them in his temptations , thrusting them on , and intangling them in their persuit . as to the contests about religion , which i know not with what mind or intention he terms an empty airy business , a ghostly fight , a skirmish of shaddows or horse-men in the clowds , he knows not what principle , cause , or sourse , to aso●ibe them unto ; that which he is most inclinable unto , is , that there is something invisible above man , stronger and more politick then he , that doth this contumely to mankind , that casts in these apples of contention amongst us , that hisses us to warr and battail , as waggish boys do doggs in the street . that which is intended in these words , and sundry others of the like quality that follow , is , that this ariseth from the intisements and impulsions of the devil . and none can doubt , but that in these works of darkness , the prince of darkness hath a great hand . the scripture also assures us , that as the scorpions which vexed the world issued out of the bottomless pit , so also that these unclean spirits do stir up the powers of the earth to make opposition unto the truth of the gospel , and religion of jesus christ. but yet neither doth this hinder , but that even these religious fewds and miscarriages also , proceed principally from the ignorance , darkness , and lusts of men ▪ in them lies the true cause of all dissentions in and about the things of god. the best know but in part , and the most love darkness more than light , because their works are evils . a vain conversation received by tradition from mens fathers ; with inveterate prejudices , love of the world , and the customs thereof , do all help on this s●d work wherein so many are imployed . that some preach the gospel of god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all their strength , in much contention , and contend earnestly for the faith once delivered unto the saints ; as it is their duty , so it is no cause , but only an accidental occasion , of differences amongst men . that the invisible substances our author talks of , should be able to sport themselves with us as children do with dogs in the street , and that with the like impulse from them , as dogs from these , we should rush into our contentions , might pass for a pretty notion , but only that it over-throws all religion in the world , and the whole nature of man. there is evil enough in corrupted nature to produce all these evils which are declaimed against to the end of this section , were there no daemons to excite men unto them . the adventitious impressions from them , by temptations and suggestions , doubtless promote them , and make men precipitate above their natural tempers in their productions ; but the principal cause of all our evils is still to be looked for at home , nec te quaesiveris extra . sect. . pag. . in the next section of this chapter whereunto he prefixes , nullity of title , he persues the perswasive unto peace , moderation , charity , and quietness , in our several perswasions , with so many reasonings , and good words , that a man would almost think that he began to be in good earnest , and that those were the things which he intended for their own sakes to promote . i presume , it cannot but at the first view seem strange to some , to find a man of the roman party so ingeniously arguing against the imposition of our senses in religion magisterially and with violence one upon the other ; it being notoriously known to all the world , that they are , if not the only , yet the greatest imposers on the minds and consciences of men that ever lived in the earth ; and which work they cease not the prosecution of , where they have power , until they come to fire and fagot . i dare say , there is not any strength in any of his queries , collections , and arguings , but an indifferent man would think it at the first sight to be pointed against the roman interest and practice . for what have they been doing for some ages past , but under a pretence of charity to the souls of men , endeavouring to perswade them to their opinions and worship , or to impose them on them whether they will or no ? but let old things pass ; it is well if now at last they begin to be otherwise minded . what then , if we should take this gentleman at his word , and cry , a match ; let us strive and contend no more ; keep you your religion at rome to your selves , and we will do as well as we can with ours in england ; we will trouble you no more about yours , nor pray do not you meddle with us or ours . let us pray for one another , wait on god for light and direction , it being told us , that if any one be otherwise minded , ( than according to the truth ) god shall reveal that unto him . let us all strive to promote godliness , obedience to the commands of christ , good works , and peace in the world ; but for this contending about opinions , or endeavouring to impose our several perswasions upon one another , let us give it quite over . i fear he would scarsely close with us , and so wind up all our differences upon the bottom of his own proposals ; especially , if this law should extend it's self to all other nations equally concerned with england . he would quickly tell us , that this is our mistake ; he intended not roman-catholicks , and the differences we have with them in this discourse ; it is protestants , presbyterians , independents , anabaptists , quakers , that he deals with al , and them only , and that upon this ground , that none of them have any title or pretence of reason to impose on one another , and so ought to be quiet , and let one another alone in matters of religion . but for the roman-catholicks , they are not concerned at all in this harangue , having a sufficient title to impose upon them all . now truly , if this be all , i know not what we have to thank you for , tantúmne est otii tibi abs re tua , aliena ut cures , eaque quae ad te nihil at tinent ? there are wise and learned men in england , who are concerned in our differences , and do labour to compose them or suppress them . that this gentleman should come and justle them aside , and impose himself an umpire upon us , without our choyce or desire , in matters that belong not unto him , how charitable it may seem to be , i know not ; but it is scarsely civil . would , he would be perswaded to go home , and try his remedies upon the distempers of his own family , before he confidently vend them to us . i know he has no salves about him to heal diversities of opinions , that he can write probatum est upon , from his roman-church . if he have , he is the most uncharitable man in the world , to leave them at home brawling , and together by the ears ; to seek out practise where he is neither desired , nor welcome , when he comes without invitation . i confess , i was afraid at the beginning of the section , that i should be forced to change the title before i came to the end , and write over it desinit in piscem . the sum of this whole paragraph is , that all sorts of protestants , and others , here in england , do ridiculously contend about their several perswasions in religion , and put trouble on one another on that account , whereas it is the pope only that hath title and right to prescribe a religion unto us all ; which is not to me unlike the fancy of the poor man in bedlam , who smiled with great contentment , at their folly , who imagined themselves either queen elizabeth , or king james , seeing he himself was king henry the eighth . but , seeing that is the business in hand , let us see what is this title , that the pope hath , which protestants can lay no claim unto . it is founded on that of the apostle to the corinthians , did the word of god come forth from you , or came it unto you only ? this is pretended the only rule to determin , with whom the preheminence of religion doth remain : now the word came not out originally from protestants , or puritans , nor came it to them alone . so that they have no reason to be imposing their conceptions on one another , or own others that differ from them . but our author seems here to have fallen upon a great mis-adventure ; there is not , as i know of , any one single text of scripture , that doth more fatally cut the throat of papal pretensions , than this that he hath stumbled on . it is known , that the pope and his adherents claim a preheminence in religion to be the sole judges of all its concernments , and the imposers of it in all the world . what men receive from them , that is truth ; what they are any otherwise instructed in , it is all false and naught . on this pretence it is , that this gentleman pleads nullity of title amongst us as to all our contests ; though we know , that truth carries its title with it , in whose hands soever it be found . give me leave then to make so bold ( at least at this distance ) as to ask the pope and his adherents an à vobis verbum dei processit , an ad vos solos pervenit ? did the gospel first come from you , or only unto you , that you thus exalt your selves above your brethren all the world over ? do we not know by whom it first came to you , and from whom ? did it not come to very many parts of the world before you ? to the whole world as well as to you ? why do you then boast your selves as though you had been the first revealers of the gospel , or that it had come unto you in a way or manner peculiar and distinct from that by which it came to other places ? would you make us believe , that christ preached at rome , or suffered , or rose from the dead there , or gave the holy ghost first to the apostles there , or first there founded his church , or gave order for the empaling it there , when it was built ? would we never so fain , we cannot believe such prodigious fables . to what purpose then do you talk of title to impose your conceits in religion upon us ? did the gospel first come forth from you , or came it unto you only ? will not rome notwithstanding its seven hills , be laid in a level with the rest of the world , by vertue of this rule ? the truth is , as to the oral dispensation of the gospel , it came forth from jerusalem , by the personal ministry of the apostles , and came equally to all the world : that spring being long since dryed up , it now comes forth to all from the written word ; and unto them who receive it in its power and truth doth it come , and unto no other . what may further be thought necessary to be discussed , as to the matter of fact , in reference to this rule , the reader may find handled under that consideration of the first supposition ; which our author builds his discourse upon . sect. . pag. . heats and resolution , is the title of this section ; in which if our author be found blameless , his charge on others will be the more significant : the impartial reader , that will not be imposed on by smooth words , will easily know what to guess of his temper . in the mean time , though we think it is good to be well-resolved , in the things that we are to believe and practise in the worship of god ; yet all irregular , and irrational heats , in the prosecution , or maintenance of mens different conceptions and apprehensions in religion , we desire sincerely to avoid and explode . nor is it amiss , that , to further our moderation , we be minded of the temper of the pagans , who in their opinion-wars ( we are told ) used no other weapons but only of pen and speech : for our author seems to have forgotten , not only innumerable other instances to the contrary , but also the renowned battel between ombos and tentyra . but this forgetfulness was needful , to aggravate the charge on christians , that are not romanists , for their heat , fury , and fightings , for the promotion of their opinions ; as being in this so much the worse than pagans , who in religion used another manner of moderation . and who i pray is it , that manageth this charge ? whence comes this dove , with an olive-branch ? this orator of peace ? if we may guess from whence he came , by seeing whither he is going , we must say that it was from rome . this is their plea , this the perswasion of men of the roman-interest : this their charge on protestants : to this height the confidence of mens ignorance , inadvertency , and fullness of present things amounts . could ever any one rationally expect , that these gentlemen would be publick decryers of fury , wars , and tumults for religion ? may not protestants say to them , quae regio in terris nostri non plena cruoris ? is there any nation under the heavens , whereunto your power extends , wherein our blood hath not given testimony to your wrath and fury ? after all your cursings , and attempted depositions of kings and princes , translations of title to soveraignty and rule , invasions of nations , secret conspiracies , prisons , racks , swords , fire , and fagot , do you now come and declaim about moderation ? we see you not yet cease from killing of men , in the pursuit of your fancies and groundless opinions ; any where , but either where you have not power , or can find no more to kill : so that certainly , whatever reproach we deserve to have cast upon us in this matter , you are the unfittest men in the world to be mannagers of it . but i still find my self in a mistake in this thing : it is only protestants and others , departed from the roman church , that our author treats : it is they , who are more fierce and disingenious than the pagans , in their contests amongst themselves , and against the romanists ; as having the least share of reason , of any upon the earth . his good church is not concerned , who as it is not lead by such fancies and motives as they are , so it hath right ( where it hath power ) to deal with its adversaries as seems good unto it . this then , sir , is that which you intend ; that we should agree amongst our selves , and wait for your coming with power to destroy us all . it were well indeed , if we could agree ; it is our fault and misery , if we do not , having so absolutely a perfect rule and means of agreement as we have . but yet , whether we agree , or agree not , if there be another party distinct from us all , pretending a right to exterminate us from the earth , it behooves us to look after their proceedings . and this is the true state of all our author's pleas for moderation ; which are built upon such principles as tend to the giving us up unarmed and naked to the power and will of his masters . for the rest of this section , wherein he is pleased to sport himself in the miscarriages of men in their coyning and propagating of their opinions , and to gild over the care and success of the church of rome , in stifling such births of pride and darkness , i shall not insist upon it . for as the first as generally tossed up and down , concerns none in particular , though accompanyed with the repetition of such words as ought not to be scosfed at ; so the latter is nothing but what violence and ignorance may any where , and in any age , produce . there are societies of christians , not a few , in the east , wherein meer darkness and ignorance of the truth , hath kept men at peace in errors , without the least disturbance by contrary opinions amongst themselves , for above a years ; and yet they have wanted the help of outward force to secure their tranquillity . and is it any wonder , that where both these powerful engins are set at work for the same end , if in some measure it be compassed and effected . and if there be such a thing among the romanists ( which i have reason to be difficult in admitting the belief of ) as that they can stisle all opinions , as fast as they are conceived , or destroy them assoon as they are brought forth ; i know it must be some device or artifice unknown to the apostles and primitive churches ; who notwithstanding all their authority and care for the truth , could not with many compass that end . sect. . pag. . the last section of this chapter contains motives to moderation three in number ; and i suppose , that no man doubts , but that many more might be added , every one in weight out-doing all these three . the first is that alone which protestants are concerned to look unto : not that protestants oppose any motive unto moderation ; but knowing that in this discourse , moderation is only the pretence , popery ( if i may use the word without incivility ) the design and aim , it concerns them to examine , which of these pretended motives , that any way regards their real principle , doth tend unto ; now this motive is , the great ignorance our state and condition is involved in , concerning god , his works , and providence ; a great motive to moderation , i wish all men would well consider it . for i must acknowledge , that i cannot but suppose them ignorant of the state and condition of mortality , and so consequently their own , who are ready to destroy and exterminate their neighbors of the same flesh and bloud with them , and agreeing in the main principles of religion , that may certainly be known , for lesser differences , and that by such rules as within a few years may possibly reach their nearest relations . our author also layes so much weight on this motive , that he fears an anticipation , by men , saying , that the scripture reveals enough unto us ; which therefore he thinks necessary to remove . for my part ; i scarse think , he apprehended any real danger , that this would be insisted on as an objection against his motive to moderation . for to prevent his tending on towards that which is indeed his proper end , this obstacle is not unseasonably layed , that under a pretence of the ignorance unavoidably attending our state and condition , he might not prevail upon us to increase and aggravate it , by entising us to give up our selves by an implicite faith to the conduct of the roman-church . a man may easily perceive the end he intends , by the objections which he fore-sees . no man is so madd , i think , as to plead the sufficiency of scripture-revelation against moderation ; when in the revelation of the will of god contained in the scripture , moderation is so much commended unto us , and pressed upon us : but against the pretended necessity of resigning our selves to the romanists for a relief against the unavoidable ignorance of our state and condition , besides that we know full well , such a resignation would yield us no relief at all ; this plea of the sufficiency of scripture-revelation is full and unanswerable . this put our author on a work which i have formerly once or twice advised him to meddle no more ; being well assured , that it is neither for his reputation , nor his advantage , much less for his souls health . the pretences which he makes use of , are the same that we have heard of many and many a time ; the abuse of it by some , and the want of an infallible interpreter of it as to us all . but the old tale is here anew gilded with an intermixture of other pretty stories , and application of all to the present humours of men ; not forgetting to set forth the brave estate of our fore-fathers , that had not the use of the scripture ; which what it was , we know well enough , and better then the prejudices of this gentleman will give him leave to tell us . but if the lawful and necessary use of any thing may be decryed , because of its abuse , we ought not only to labour the abolishing of all christian religion in general , and every principle of it in particular out of the world ; but the blotting out of the sun , and moon , and stars , out of the firmament of heaven , and the destruction of the greatest and most noble parts , at least , of the whole creation : but as the apostles continued in the work of preaching the gospel , though by some , the grace they taught was turned into lasciviousness ; so shall we abide to plead for the use of the scripture , whatever abuse of them by the wicked lusts of men can be instanced in . nor is there any reason in the world , why food should be kept from all men , though some have surfeited , or may yet so do . to have a compendious narration of the story and morality of the scripture in the room of the whole , which our author allows of , is so jejune , narrow , and empty a conception , so unanswerable to all those divine testimonies given to the excellency of the word of god , with precepts to abide in the meditation and study of it , to grow in the knowledge of it , and the mysteries contained in it , the commendations of them that did so , in the scripture it self , so blasphemously derogatory to the goodness , love , and wisdom of god , in granting us that inestimable benefit , so contrary to the redoubled exhortations of all the antient fathers , that i wonder any one who dares pretend to have read it , or to be a christian , can own and avow such a notion . all the fine stories , allusions , and speculations , about madness , that he is pleased to flourish withall in this matter , are a covering too short and narrow to hide that wretched contempt of the holy word of the great god , which in these notions discovers its self . men who by corrupt principles have been scared from the study of the scripture , or by their lusts kept from its serious perusal , or attendance unto it , that value not the authority of god , of christ , or his apostles , commanding and requiring the diligent study of it , that dis-regard the glorious mysteries , revealed in it on set purpose that we might all come to an acquaintance with them , and so , consequently , that have had no experience of the excellency or usefulness of it , nor lye under any conviction of their own duty to attend unto it ; may perhaps be glad to have their lusts and unbelief so farr accommodated , as to suffer themselves to be perswaded , that there is no need that they should any further regard it , than hitherto they have done . but in vain is the net spread before the eye of any thing that hath a wing ; for them who have tasted the sweetness of the good word of god , who have attained any acquaintance with its usefulness and excellency , who have heard the voyce of god in it , making the knowledge of his will revealed therein of indispensable necessity to the salvation of their souls ; believe me , sir , all your rhetorick and stories , your pretences and flourishes , will never prevail with them to cast away their bibles , and resolve for the future to believe only in the pope . of the interpretation of the scripture i have spoken before , and shewed sufficiently , that neither are we at any such a loss therein , as to bring us to any incertainty about the principles of our religion ; nor , if we were , have we the least reason to look for any relief from rome . when i happen upon any of these discourses , i cannot but say to my self ; what do these men intend ? do they know what they do , or with whom they have to deal ? have they ever read the scripture , or tasted any sweetness in it ? if they instruct their disciples unto such mean thoughts of the holy word of god , they undo them for ever . and if i meet with these bold efforts against the wisdom of god twenty times , i cannot but still thus startle at them . the two following motives being taken up , as far as i can apprehend , to give our author an advantage to make sport for himself and others , in canvasing some expressions & discourses of our talkative times , and the vulgar brutish management of our differences , by some weak unknowing persons , need not detain us . did i judge it a business worthy of any prudent mans consideration , it were easie to return him for his requital , a collec●●on of the pretty prayers and devotions of his good catholicks , of their kind treatments one of another , or the doubty arguments they make use of amongst themselves and against us ; abundantly enough to repay him his kindness , without being beholding to any of those legends , which they formerly accommodated the people withall , in room both of scripture and preaching ; though of late they begin to be ashamed of them . chap. vi. to chap ii. obscurity of god , &c. unto the ensuing whole chapter , wherein our author exspatiates , with a most luxuriant oratory , throughout ; and oft times soars with poetical raptures , in setting forth the obscurity and darkness of all things , 〈◊〉 ignorance and disability , to attain a right and perfect knowledge of them , canting by the way , many of those pretty notions , which the philosophical discoursive men of our dayes do use to whet their wits upon , over a glass of wine ; i have not much to offer : nor should i once reflect upon that discourse , were it not designed to another end , than that which it is ushered in by , as the thing aymed to be promoted by it . forbearance of one another in our several perswasions , on a sense of our infirmity and weakness , and the obscurity of those things , about which our minds and contemplations are conversant , is flourished at the entrance of this harangue : after a small progress , the snake begins to hiss in the grass , and in the close openly to shew it self , in an enticement unto an imbracing of the roman-religion ; which , it seems , will disintangle our minds out of that maze about the things of god and man , in which , without its guidance , we must of necessity wander for ever . as for his philosophical notions , i suppose they were only vented , to shew his skill in the learned talks of this age , & to toll on the gallants , whom he hath most hope to enveagle ; knowing them to be candidates for the most part , unto that sceptism which is grown the entertainment of tables and taverns . how a man that is conversant in his thoughts about religion , and his choice of , or settlement therein , should come to have any concernment in this discourse , i cannot imagine . that god , who is infinitely wise , holy , good , who perfectly knows all his own excellencies , hath revealed so much of himself , his mind , and will , in reference to the knowledg which he requires of himself , and obedience unto him , as is sufficient to guide us whilst we are here below , to steer our course in our subjection to him , and dependence on him , in a manner acceptable unto him , and to bring us to our utmost end and blessedness in the enjoyment of him : this protestants think sufficient for them , who as they need not , so they desire not to be wise above what is written ; nor to know more of god , than he hath so revealed of himself , that they may know it . those barren , fruitless sp●culations , which some curious serpentine wits , casting off all reverence of the soveraignty and majesty of god , have exercised themselves in and about , even in things too high and hard f●r them , darkning counsel and wisdom , by words of pretended subtilty , but real folly ; are fitter to be exploded out of the world , then fomented and cherished in the m●nds of men . nor doth that discourse about god and his essence , which lies before us , seem to grow on any other roots than ignorance and curiosity ; ignorance of what it is that god requireth us to know of him , and how ; and curiosity in prying into , and using words about what we do not understand , nor is it the mind of god that we should . were poor sinners throughly sensible of their own condition , and what acquaintance with god their concernment doth lye in , they would little value such vain towring imaginations as some mens minds are exercised withal . come , sir , let us leave these vain flourishes , and in deepest abasement of soul pray that we may know how the father , whom no man hath seen at any time , is revealed by the only begotten son , who is in his bosom . what he is in his law towards impenitent sinners , what in the covenant of his grace to them that fly for refuge to the hope that is set before them ; even that the god of our lord jesus christ , the father of glory , would give unto us the spirit of wisdom and revelation in the knowledge of him , that the eyes of our understanding being enlightned , we may know what is the hope of his calling , and what the riches of the glory of his inheritance in the saints , and what is the exceeding greatness of his power towards them that believe , according to the working of the might of his power , which he wrought in christ when he raised him from the dead , and set him at his own right hand in heavenly places ; that our hearts may be comforted , being knit together in love , and unto all riches of the full assurance of understanding to the acknowledgement of the mystery of god , and of the father , and of christ , in whom are hid all the treasures of wisdom and knowledge , and by whom alone we may obtain any saving acquaintance with them ; who also is come , and hath given us an understanding , that we may know him that is true . this is the port-haven of protestants , whatever real darkness may be about them , or whatever mists may be cast on them by the sleights of men that lye in wait to deceive , that they need know no more of god , that they may love him , fear him , believe in him , and come to the enjoyment of him , than what he hath clearly and expresly in christ revealed of himself by his word . whether the storms of this gentleman's indignation be able to drive them , or the more pleasant gales of his eloquence to entise them , from this harbour , time will shew . in the mean while , that indeed , they ought not so to do , nor will do so with any but such as are resolved to steer their course by some secret distempers of their own , a few strictures on the most material passages of this chapter will discover . it is scarce worth while , to remark his mistake in the foundation of his discourse of the obscurity of god , as he is pleased to state the matter , from that of the prophet , asserting , that god is a god who hides himself ; or , as he renders it , an hidden god. his own prophet will tell him , that it is not concerning the essence of god , but the dispensation of his love and favour towards his people , that those words were used by the prophet of old , and so are unwillingly pressed to serve in the design he hath in hand . neither are we more concerned in the ensuing discourse of the soul 's cleaving to god by affection , upon the metaphysicall representation of his excellencies and perfections unto it ; it being purely platonical , and no way suited to the revelation made of god in the gospel , which acquaints us not with any such amiableness in god , as to endear the souls of sinners unto him , causing them to reach out the wings of their love after him , but only as he is in christ jesus , reconciling the world to himself ; a consideration that hath no place , nor any can obtain , in this flourish of words : and the reason is , because they are sinners , and therefore without the revelation of an attonement , can have no other apprehension of the infinitely holy and righteous god , but as of a devouring fire , with whom no sinner can inhabite . nor yet in the aggravation of the obscurity of god from the restless endeavours of mankind in the disquisition of him , who , as he sayes , shew their love in seeking him , having at their birth an equal right to his favour , which they could no wise demerit before they were born , being directly contrary to the doctrine of his own church , in the head of original sin. that which first draws up towards the design he is in persuit of , is his determination , that the issuing of mens perplexities in the investigation of this hidden god , must be by some prophet or teacher , sent from god unto men ; but the uncertainty of coming into any better condition thereby , is so exaggerated by a contempt of those wayes and means , that such prophets have fixed on to evidence their coming forth from god , by miracles , visions , prophesies , ashew of sanctity , with a concourse of threats and promises , as that means also is cashiered from yielding us any relief . neither is there any thing intimated , or offered , to exempt the true prophets of god , nor the lord christ himself , from being shuffled into the same bag with false pretenders in the close , that were brought forth to play their game in this pageant . yea , the difficulty put upon this help of the loss we are at in the knowledge of god , by prophets and prophesies , seems especially to respect those of the scripture , so to manifest the necessity of a further evidence to be given unto them , then any they carry about them , or bring with them , that they may be useful to this end and purpose : and this intention is manifest a little after , where the scripture is expresly reckoned among those things which all men boast of , none can come to certainty or assurance by . thus are poor unstable souls ventured to the borders of atheism , under a pretence of leading them to the church . was this the method of christ , or his apostles , in drawing men to the faith of the gospel ? this the way of the holy men of old , that laboured in the conversion of souls from gentilism and heresie ? were ever such bold assaults against the immoveable principles of christianity made by any , before religion came to be a matter of carnal interest ? is there no way to exalt the pope , but by questioning the authority of christ , and truth of the scripture ? truly , i am sorry , that wise and considering men should observe such an irreverence of god and his word to prevail in the spirits of men , as to entertain thoughts of perswading them to desert their religion , by such presumptious insinuations of the uncertainty of all divine revelation . but all this may be made good on the consideration of the changes of men after their profession of this or that religion ; namely , that , notwithstanding their former pretensions , yet indeed , they knew nothing at all , seeing that from god and the truth no man doth willingly depart ; which if it be universally true , i dare say , there is not one word true in the scripture . how often doth god complain in the old-testament , that his people forsook him for that which was not god ? and how many do the apostles shew us in the new , to have forsaken the truth ? it is true , that under the notion of god the cheifest good , and of truth the proper object and rest of the understanding , none can willingly and by choyce depart : but , that the mindes of men might be so corrupted and perverted by their own lusts , and temptations of satan , as willingly and by choyce to forsake the one or the other , to embrace that which in their stead presents it self unto them ; is no less true , than , that twice two make four . and it is meer weakness and ignorance of the condition of mankind , since the entrance of sin , to conclude , that , because men may forsake the truth which they have professed , therefore there is no evidence in that truth which they so forsake ; as though , truth and its evidence were to be measured and judged by the carriage and deportment of corrupt and unstable men towards it . though the sun continue to shine in the firmament , yet there be a thousand ways whereby men may become blind , and so rendred unable to see it . and there are no fewer ▪ ways whereby men either wilfully themselves darken the eyes of their understanding , or suffer them to be put out by others . shall the truth be thence calumniated , as though it sent forth no beams whereby it may be clearly discerned ? are they not rather justly to be supposed blind themselves , who can entertain such thoughts of it ? we dwell too much on these remote attempts towards the special end aimed at . the rhetorick of this discourse is wound up , pag. , , , . in a perswasive unto popery ; the substance whereof is , that the papacy being rejected , there is a necessity that all men must become atheists ; which requires a little further consideration . he says , then , that these dissentions of ours ( he means , of protestants , one of whom he most undecently personates ) about the faith in its branches so hot , so various , so extravagant , are apt to inferr a suspition in its very root ; are not a hundred in our own countrey become atheists already upon that very notion ? and these men supposing substantial change once made in religion , and deliberately admitted , are rather to be commended for their wit , than blamed . for they do but that suddenly , which all the land will come to by degrees . this in general ; in which entrance into his further application of what he had largely , and indeed loosly , before discoursed to his present purpose ; i wish i could find any thing sound . if dissentions about the faith , however extravagantly mannaged , are apt to inferr a suspition in its very root , it is most certain , that since the first preaching of it , or within a few years after its first revelation , causes of suspition have been given , and will be given , and it is the mind of god should be given , who said , there must be heresies , that the approved may be tryed . and this very argument did celsus press against christianity almost . years ago ; which is worthily answered by origen ▪ nor is there need of adding any thing to what that excellent man replyed unto one of the first coyners of this objection . the truth is ; our dissentions are evils ; our evils , the evils of men that are ingaged in them . and yet it may be , not all out so evil in themselves as is pretended ; they are farr enough from meriting the title of , lo here is christ , and , lo there is christ ; protestants are all of them well enough agreed , who is christ , and where alone he is to be found : if they jump not wholly into the same conceptions , about some few things of less importance in the way and manner of the worship of christ , it is no more , but what hath been the lot of the best of men ever since christ was preached on the earth , that were not infallibly inspired ; such contests ever were , and he that knows what men are , will have little cause given him to suspect the truth of the foundation of that about which they contend . nor is any ground of such suspition administred by these differences ; men of corrupt minds , may take occasion from them to vent the enmity which is in their hearts against the faith ; ground of suspition none is given unto them . nay rather , it is a strong evidence of the certainty of the faith in general , that all those who contend about the branches of it , do every one of them charge one another with the failure ; and all agree , that the faith it self about which they contend , is certain , sure , and stable . and , i hope , the gentleman is mistaken in the calculation of the numbers that are become atheists in our countrey ; or , if he have brought them to the pole , i do not believe , that he hath taken a particular account of the occasions and reasons that cast them on that commendable piece of wit , as he styles it ; and so knows not , but that they may have been made witty by some of those wayes , whereby , if a learned frier may be believed , there were no less then . become atheists , and that not of protestants , but good catholicks , in one city in our neighbouring-nation . but this falls out , saith he , by a supposal of a substantial change made in religion , and deliberately admitted . this , indeed , were something ; but , whoever supposed so ? the religion of jesus christ , is the same , once delivered unto the saints . this is still one and the same , yesterday , to day , and for ever , unalterable ; as christ himself . men indeed , who are lyars , are changeable worms ; and many , as to their profession in religion , alter , change , turn , apostatize , with or without deliberation : but he that shall thence conclude , that his best course is speedily to be an atheist , will not deserve much commendation for his wit , less for his wisdom ; and , for his grace , none at all . that the land will come to atheism by degrees , is the prognostication of our author , calculated from the meridian of rome . for my part , i fear not such kind of prophets : protestant religion hath , by the blessing of god , retrived the nation from the doors of atheism , and kept it safe almost these hundred years , notwithstanding the woful miscarriages of some that have professed it ; why they must now all by degrees turn atheists , i know no reason to fear , nor presume doth our author , but that he is prompted to like his conjecture , by his love to his countreymen , desiring they may follow them , who are so commended for their wit. but we must proceed with the improvement of this consideration . pag. . if the papist , or roman - catholick , who first brought the news of christ and his christianity into the land , as all men must needs know , that have either heard or read of christianities ▪ ingress into england , or other countries and kingdoms , ( for we do no sooner hear news of christianity than popery , and its crucifixes , monasteries , reliques , sacrifice , and the like ) , i say , if the papist le now become so odious , as we see he is , and if the faith he brought and maintained a thousand years together , be now rent all asunder by sects and factions , which bandy all to the ruine of that mother-religion ; if all her practical truths , wherein chiefest piety consists , be already abandoned as erroneous ; doth not this justifie the pagan whom this catholick christian displaced to make way for his own law ? and must not this be a certain way and means to introduce atheism , which naturally follows that faith once removed , even as a carkass succeeds a living body once deceased ? for , one truth denyed , is a fair way to question another , which came by the same hand ; and this , a third : till the very authority of the first revealer be at stake , which can no more defend himself then he can his law ? for the same axe and instrument , that cut down the branches , can cut up the root too ; and , if his reverence , for which all the rest was believed , defend not their truth , it must needs at length utterly fail in his own ; for all the authority they had was purely from him , and he fails in them before he falls in himself . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that the papists , or roman-catholicks , first brought christ and his christianity into this land , is most untrue ; and i wonder how any one that hath read any story of the times that are past , should so often averre what he cannot but know to be untrue . the gospel might have been brought into england by romans , and yet not by papists ; for i cannot find , nor can this gentleman shew , that the romans st. paul wrote unto , were any one of them , in any one poynt , papists . but neither was it brought hither by romans , but came immediately out of the east ; from whence also about the same time it came to rome . nor is it any jot truer , that we no sooner heard news of christianity , than popery , with its crucifixes , monasteries , reliques , sacrifice , ( that is , the mass ) , and the like ; apage nugas ! what do we talk of tother-day things , when we speak of the first news of christianity ? the first planting and watering of these things , was in after-ages , and their growing up to that consistency , wherein they may justly be called popery , a work of many centuries . and yet , i shall grant , that most of them got the start in the world , of that papal soveraignty , whence popery is peculiarly denominated . but the first news we hear of christianity , is in the gospel ; where there is not the least tidings of these trifles , nor was there in some ages , that next succeeded the publication of it . if this gentleman , give any further occasion , the particulars shall be evinced to him . for my part , i know not how , nor to whom a papist is become odious , which nextly he complains of . i can , and do love their persons , pitty them in their mistakes , hate only their vices . but yet , certain it is , a papist may be odious , that is , men may not love those parts of his religion , from whence he is so denominated , without the least impeachment of that faith that extirpated gentilism in the world. it is for that faith which ruined gentilism , that we contend against papists . let us have that , and no more , and there is an end of all our contests . the things we strive about , sprang up since gentilism was buryed , the most of them out of its grave , some from a deeper place , if there be a deeper place . for the practical truths of the papists , which he complains to be abolished , i was in good hope , he would not have mentioned them ; their speculations are better then their practises , whether he intends their moral divinity , or their agenda in worsh●p ; i would desire this gentleman to mention them no more , lest he hear that of them , which , i know , he is not willing to do . as for the practical truths of the gospel , they are maintained , and asserted in the church of england , and by all protestants ; and about others , we are not solicitous . what tendency then , the rejection of popery , which had no hand in supplanting gentilism , and which is no part of the religion of christ , hath to the leading of men into atheism , is as hard to discover , as the quadrature of a circle , or a subterranean passage into the indies . but he gives his reasons ; if one truth be denyed , a fair way is made to question another , which came by the same hand , and this a third , till the very authority of the first revealer be at stake , which can no more defend himself then he can his law. this first revealer , i take to be the lord christ ; he that grants a thing , or doctrine , to be taught and delivered by him , yet denyes it to be true , doth indeed deny his authority : however , he will defend himself and his law , let men do what they please . but , he that denyes such a thing to be truth , because it is not revealed by him , nor consistent with what is revealed by him , doing this out of subjection of soul and conscience to his authority , is in no danger of questioning or opposing that authority . nay , be it , that it be indeed a truth which he denyes : being only denyed by him , because he is perswaded , that it is not of christ , the first revealer , and therefore not true ; there is no fear of the danger threatned . but the matter is , that all that is brought from christ by the same hand , must be equally received . it is true , if it be brought from christ by the same hand , it must be so ; not , because by the same hand , but because from christ ; they that preached christ , and withall , that men must be circumcised , had put men into a sad condition ; if , in good sooth , they had been necessitated to embrace all that they taught ; the same men teaching christ to be the messias , and circumcision to be necessary to life eternal . amongst those that were converted to the gospel by the jews that were zealous of the law , how easie had it been for their teachers , to have utterly frustrated st. paul's doctrine of christian liberty , by telling them , that they could not forgo circumcision , but they must forgo christ also ; for , all those things they received by the same hand . if , indeed , a man comes and delivers a systeme of religion upon his own authority and reputation only , he that denyes any one point of what he delivers , is in a fair way of everting all that he asserts . but if he come , as sent from another , and affirm , that this other commanded him to declare , that which he delivers for truth in his name , and produce for that end his commission , wherein all the truths that he is to deliver , are written ; if he deliver what he hath not received in commission , that may honestly be rejected , without the least impeachment of any one truth that was really committed unto him , by him that sent him . and this was the way , this the condition of them who planted the gospel in the name of christ , not being themselves divinely inspired . so that , if in the second edition of christianity , in some parts of this nation by austine , and his associates , any thing was taught or practised , that was not according to the rule and commission given by christ , it may be rejected , without the least impeachment to the authority of the first revealer ; nay , his authority being once received , cannot be preserved entire without such rejection . i confess , i do almost mistrust , that by this revealer of christianity , and his authority , which he discourses about , our authour intends the pope ; which , if so , what we have discoursed of christ , is , i confess , to little purpose ; and it were easie to turn our reply that way ; but , because i have not clear evidence for it , i will not charge him with so horrid a presumptuous insinuation ; when he declares his mind , he shall hear more of ours . but he further specifies his meaning in an enumeration of doctrines that were preached by the first planters of the gospel , in and unto the extirpation of gentilism . if , saith he , the institution of monasteries , to the praise and service of god , day and night , be thought as it hath been now these many years a superstitious folly ; if christian priests and sacrifices be things of high idolatry ; if the seven sacraments be deemed vain , most of them ; if it suffice to salvation , only to believe , whatever life we lead ; if there be no value , or merit , in good works ; if god's laws be impossible to be kept ; if christ be not our law-maker and director of doing well , as well as redeemer from ill ; if there be no sacramental tribunal for our reconciliation ordained from by christ on the earth ; if the real body of our lord be not bequeathed unto his spouse in his last will and testament ; if there be not under christ a general head of the church , who is chief priest and pastor of all christians upon earth under god , whose vicegerent he is in spiritual affairs ; all which things are now held forth by us , manifestly against the doctrine of the first preachers of christianity in this land ; then i say , paganism was unjustly displaced by these doctrines , and atheism must needs succeed ; for if christ deceived us , upon whom shall we rely ; and if they that brought us the first news of christ , brought along with it so many grand lies , why may not the very story of christ be thought a romance ? i could wish there had been a little more clearness and ingenuity in this annumeration ; the mixing of what he takes to be truths , with some negatives that he condemns in the same series , breeds some confusion in the discourse : and i am also compelled to complain of want of candor and ingenuity in his representation of the protestant doctrin in every particular , wherein he takes occasion to mention it : let us then separate the things that have no place of their own in this argument , than what is ambiguously proposed : after which , what remains may be distinctly considered . . what makes that enquiry in our way at this time , if it suffice to salvation , to believe , whatever life we lead ? who ever said so , taught so , wrote so , in england ? is this the doctrine of the church of england ? or of the presbyterians , or independents ? or whose is it ? or what makes it in this place ? if this be the way of gaining catholicks , let them that please make use of it . protestants dislike the way as much as the end. . what is the meaning of that which follows , if there be no value or merit in good works ? who ever taught that there is no value in good works ? that they are not commanded of god , that they are not accepted with him , that they are not our duty to be careful in the performance of ; that god is not honoured , the gospel adorned , the church and the world advantaged by them ? do all these things put no value on them ? for their merit , the expression being ambiguous , unscriptural , and , as commonly interpreted , derogatory to the glory of christ , and the grace of god ; we shall let it pass , as proper to his purpose : and much good may it do him with all that he gains by it . . if ( saith he ) god's laws be impossible to be kept ; but , who said so ? protestants teach indeed , that men in their own strength cannot keep the laws of god ; that the grace received in this life extends not to an absolute sinless perfection in their observation , which is inconsistent with the covenant of grace , and mens walking with god therein : but , that the laws of god were in their own nature impossible to be observed by them to whom they were first given , or , that they are yet impossible to be kept in that way of their sincere observation which is required in the gospel , protestants teach not that i know of . he proceeds . . if christ be not our law-maker and director of doing well , as well as our redeemer from ill . this is a little too open and plain ; doth he think any man will believe him , that protestants or presbyterians ▪ teach that christ is not our law-maker and director of doing well , &c. i dare say , he believes not one word of it himself , what confidence soever he hath taken upon him of imposing on the minds of weak and unstable men . other things mentioned by him are ambiguous ; as , if the seven sacraments be deemed vain , most of them , &c. of the things themselves , which they term sacraments , there is scarse any of them by protestants esteemed vain ; that one of unction , which they judge now useless , they only say , is an unwarrantable imitation of that which was useful : of the rest , which they reject , they reject not the things , but those things from being sacraments ; and a practice in religion is not presently condemned as vain , which is not esteemed a sacrament . there is no less ambiguity in that other supposition , if the real body of our lord be not bequeathed to his spouse in his last will and testament ; which no protestant ever questioned ; though there be great contests about the manner of the sacramental participation of that real body ; the same may be said of some other of his supposals . but i need not go over them in particular : i shall only say in general ; that take from amongst them , what is acknowledged to be the doctrine of the papists , and , as such , is opposed by the church of england , or by presbyterians ( as papal supremacy , sacrifice of the mass , monasteries of votaries under special and peculiar vows and rules , necessity of auricular confession , transubstantiation , which are the things gilded over by our author ) and prove that they were the doctrines , all , or any of them , whereby , and wherewith , the first preachers of christianity in this nation , or any where else in the old known world , displaced paganism ; and , for my part , i will immediately become his proselyte . what then can be bound with this rope of sand ? the first preachers of christianity preached the pope's supremacy , the mass , &c. by these doctrines paganism was displaced ; if these doctrines now be decryed , as lyes , why may not christ himself be esteemed a romance ? for neither did the first preachers of christianity , preach these doctrines ; nor was paganism displaced by them ; nor is there any ground to question the authority and truth of christ , in case those that do first preach him , do therewithal preach somewhat that is not true , when they bring along with them an authentick conviction of their own mistakes , as was manifested before , and might be made good by innumerable other instances . i shall not need to follow him in his declamation to the end of this paragraph ; the whole foundation of his many flourishes and pretences being totally taken out of the way . chap. vii . scripture vindicated . with his three following paragraphs , from pag. . unto . which have only a very remote and almost imperceptible tendency unto his purpose in hand , though they take up so long a portion of his discourse , ( seeming to be inserted , either to manifest his skill and proficiency in philosophical scepticism ▪ or to entertain his readers with such a delightful diversion , as that having taken in it a tast of his ingenuity , they may have an edge given their appetite unto that which is more directly prepared for them , ) i shall not trouble my self , nor detain my reader about . if any one a little skill'd in the discourses of these dayes , have a mind to vye conjectures and notions with him , to vellicate commonly received maxims and vulgar opinions , to exspatiate on the events of providence in all ages , he may quickly compose as many learned leaves ; only if he would be pleased to take my advice with him , i should wish him not to flourish and guild over things uncertain and unknown , to the disadvantage of things known and certain ; nor to vent conjectures about other worlds , and the nature of the heavenly bodies , derogatory to the love of god in sending his son to be incarnate , and to dye for sinners that live on this earthly globe . neither do i think it well done , to mix st. paul and his writings , in this scepticism , men●ioning in one place his fancy , in another his conceit , which he seems to oppose ; such is the reverence these men bear to the scripture and holy pen-men thereof ; so also , that whole scorn that he casts on man's dominion over the creatures , reflects principally on the beginning of genesis , and the eighth psalm . an unsearchable abysse in many of god's providential dispensations , wherein the infinite soveraignty , wisdom , and righteousness of him who giveth no account of his matters , are to be adored , we readily acknowledge ; and yet i dare freely say , that most of the things instanced in by our author , are capable of a clear resolution according to knowne rules and principles of truth revealed in the scripture ; such are , god's suffering the gentiles to wander so long in the dark , not calling them to repentance ; with the necessity of christian religion , and yet the punishment of many of the professors of it by the power of idolaters and pagans , as the church of the jews was handled of old by the assyrians , babylonians , and others . of this sort also , is his newly inserted story of the cirubrians , which it may be was added to give us a cast of his skill in the investigation of the original of nations , out of cambden ; for if that which himself affirms of them , were true , namely , that they were devout adoring the crucifix , which men usually are , when they cease to worship aright him who was crucified , ( the sin mentioned , rom. . . ) we need not much admire , that god gave them up to be scourged by their pagan adversaries ; but , not to mention that which is not only uncertain whether it be true , but is most probably false ; if our author had ever read the stories of those times , and the lamentations made for the sins of them , by gildas , salvianus , and others , he would have found enough to justifie god in his proceedings and dealing with his cirubrians , according to the known rules of his word . the like may be affirmed concerning the irish ; whose decay , like a true english-man , he dates from the interest of our kings there , and makes the progress of it commensurate to the prevalency of their authority ; when it is known to all the world , that by that means alone they were reclaimed from barbarism , and brought into a most flourishing condition , until by their rebellion and unparalleled cruelties ; they precipitated themselves into confusion and ruin . as for that which is insinuated as the conclusion , fit to be made out of all these premises , concerning the obscurity of god's nature , and the works of providence , viz. that we betake our selves to the infallible determination of the roman-church , i shall only say ; that as i know not , that as yet the pope hath undertaken pontifically to interpose his definitive sentence , in reference to these philosophical digladiations he glanceth on in the most part of his discourse ; so i have but little reason on the resignation required , to expect an illumination from that obscurity about the deity which he insists on ; finding the children , indeed the fathers , of that church , of all men in the earth most to abound in contradictory disputes and endless quarrels , about the very nature and properties of god himself . but his direct improvement of this long oration that he enters on , pag. . may be further considered . it is , in short , this ; that by the scripture no man can come to the knowledge of , and settlement in , an assurance of the truth ; nor is there any hope of relief for us in this sad condition , but that living papal oracle , which if we are wise we will acquiesce in , pag. , . to this purpose , men are furnished with many exceptions against the authority of the scripture , from the uncertainty of the rise and spring of it , how it came to us , how it was authorized , and by whom , the doubtfulness of its sense and meaning , the contemptible condition of the first pen-men of it , seeming a company of ignorant men imposing their own fancies , as oraculous visions upon us ; of whom how can we know that they were inspired , seeing they say no such things of themselves ; not those especially of the new-testament : besides , the many appearing contradictions with other humane infirmities , seeming unto criticks ever and anon to occurre in them ; and why might not illiterate men fail as well as , &c. with much more of the same nature and importance ; unto all which , i shall need to say nothing but that of job , vain man would be wise , but is like to the wild asse's colt. never is the folly of men more eminently display'd , than when confidence of their wisdom makes them bold and daring . i doubt not , but our author thought , that he had so acquitted himself in this passage , as that his readers must need resolve to quit the scripture , and turn papists ; but there is an evident gulf between these reasonings and popery , whereunto they will certainly carry any that shall give way to their force and efficacy : this is no other but down right atheism ; this the supplying of men with cavils against the scripture its power and authority do directly lead unto . our authour would have men to believe these suggestions , at least so farr as not to seek for rest and satisfaction in the scriptures , or he would not : if he would not ; to what end doth he mention them , and sport himself in shewing the luxuriancy of his wit and fancy in cavilling at the word of god ? is not this a ready way to make men atheists , if only by inducing them to an imitation of that , which by his example he commends unto them ? but it will be said , he only shews the uncertainties that are about scripture , that men may not expect by , or from them , deliverance from the darkness and ignorance before spoken of ? suppose then they come to be perswaded of such an uncertainty , what course shall they take ? apply themselves to the roman-church and they are safe . but seeing the being of a church , ( much less the roman-church ) hath no foundation in the light of nature , and men can never know any thing of it , especially of its prerogative , but by and from the scripture whose authority you have taught them to question , and made doubtful to them , what remains for rational men but to renounce both scripture and church , and betake themselves to your commendable piece of witty atheism . this is the old lurry , the scripture cannot be known , believed , understood , but by the church ; the church cannot be proved to have being , constitution , or authority but by the scripture ; and then if you doubt of the authority of that proof of the church , you must return to the church again ; and so on , until all faith and reason vanish , or men make shipwrack of their faith , and become brutish in their understanding , pretending to believe , they know neither what nor why . and this imployment of raising surmises and stirring up jealousies about the word of god , it's pen-men , and their authority , do men put themselves upon , i will not say , to gratifie the roman-court ; but , i will say , in obedience to their prejudices , lusts , and darkness , and saddest drudgery that any of the sons of men can be exercised withal . and if he would be believed , he professeth himself an anti-scripturist , and in that profession which he puts upon himself , an atheist . for my part , i am amazed to think how men are able to hold their pens in their hands , that an horrour of the work they have before them , doth not make them shake them out , when they are thus traducing the holy word of christ , and exciting evil surmises about it . should they deal with a man of any power and authority , they might not expect to escape his indignation ; even , to publish to all the world , that he is indeed an honourable person , but yet , if men will question his honour , truth , honesty , authority , and affirm him to be a cheat , thief , murderer , adulterer , they cannot see how they can be disproved ; at least , he would have a difficult task in hand , that should endeavour to free him from objections of that nature : yet thus men dare to deal with the scripture , that word which god hath magnified above all his name ; if this be the spirit that breathed in the apostles , the holy army of martyrs of old , and all the fathers of the primitive church , i am much mistaken ; nay , i am greatly so , if with one consent they would not denounce an anathema against such a defence of any religion whatever . but you will say , the same person defends also the scripture ; just as he in the poet did pelilius . me capitolinus convictore usus amicoque a puero est , causaque mea permulta rogatus fecit , & incolumnis laetor quod vivit in urbe ; sed tamem admiror quo pacto judicium illud fugerit . — a defence worse and more bitter then a down-right accusation . i am not now to observe what prejudice this excuse brings to the cause of our author , with all intelligent persons , having noted it once and again before ; nor what contentment protestants take , to see that the truth they profess cannot be shaken without inducing men to question the fundamental principles of christian religion ; and , if this course be persisted in , for ought that i can understand , the whole controversie between us and the romanists , must needs be at last reduced unto this head , whether the scripture of the old and new-testament , was given by divine inspiration . for the present , having , in the consideration of the general suppositions of this treatise , spoken before to this head , i shall not need to answer particular exceptions given in against its authority ; nor do i think it incumbent on me so to do ; unless our author own them for his sense , which if he be pleased to do , i promise him , if god give me life , to give him a distinct answer to every one of them , and all that is contained in them . moreover these things will again occurre in his . section , where he expresly takes the scripture to task , as to its pleas for judging of , and setling men in the truth . proceed we to his next section , p. . chap. viii . use of reason . sect. . this section is set apart for the cashiering of reason from having any hand in the business we deal about ; and the truth is , if our author can perswade us first to throw away our bibles , and then to lay aside the use of our reason , i suppose , there is no doubt but we shall become roman-catholicks . this work , it seems , cannot be effected , unless men are contented to part with scripture and reason ; all that whereby they are christians and men. but unless our author have emptyed circe's box of oyntment , whereby she transformed men into swine , he will confess it somewhat a difficult task that he hath undertaken . methinks one of these demands might suffice at once . but he presumes he hath put his countrey-men into a good humor , and knowing them free and open-hearted , he plyes them whilest they are warm . we have , indeed , in this section , as fair a flourish of words as in any other ; but , there can be but little reason in the words that men make use of , to plead against reason it self . and yet i am perswaded ▪ most readers think as well of this 〈◊〉 as any in the book . to whom the un●easonableness of this is evident , that of the others is so also ; and those who willingly imbibe the other parts of his discourse , will little strain at this . nothing is to be trusted unto prejudice . nor , if we will learn , are we to think strange of any thing . let us weigh then impartially , what is of reason in this discourse against the use of reason . what ever he pretends , he knows full well , that he hath no difference with any sort of protestants about finding out a religion by reason , and adhereing only to its dictates in the worship of god. all the world of protestants profess , that they receive their religion wholly by revelation from god , and no otherwise ; nor is it about ascribing a soveraignty to reason to judge of the particulars of religion so revealed , to accept or refuse them , according as that shall judge them suitable , or not , to its principles and liking . this is the soveraign dictate of reason , that whatever god reveals to be believed , is true , and as such must be embraced , though the bottom of it cannot be sounded by reason's line ; and that because 〈◊〉 reason of a man is not absolutely reason ▪ but being the reason of a man , is variously limitted , bounded , and made defective in its ratiocinations . an objective truth our reason supposes ▪ all that it hath to do , is but to judge of what is proposed to it according to the best principles that it hath ; which is all that god in that kind requires of us ; unless in that work wherein he intends to make us more then men , that is , christians , he would have us make our selves less then men , even as brutes . that in our whole obedience to god , we are to use our reason , protestants say indeed ; and moreover , that what is not done reasonably , is not obedience . the scripture is the rule of all our obedience , grace the principle enabling us to perform it ; but the manner of its performance must be rational , or it is not the supposition of rule or principle that will render any act of a man , obedience . religion , say protestants , is revealed in the scripture , proposed to the minds and wills of men for its entertainment by the ministry of the church ; grace to believe , and obey , is supernaturally from god ; but , as to the proposals of religion from scripture , they averre , that men ought to admit and receive them as men , that is , judge of the sense and meaning of them , discover their truth , and finding them revealed , acquiesce in the authority of him by whom they are first revealed . so far as men , in any things of their concernments that have a moral good or evil in them , do refuse , in the choice or refusal of them , to exercise that judging and discerning , which is the proper work of reason , they un-man themselves , and invert the order of nature ; dethroning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the soul , and causing it to follow the faculties that have no light but what they receive by and from it . it 's true , all our carnal reasonings against scripture-mysteries , are to be captivated to the obedience of faith ; and , this is highly reasonable , making only the less , particular , defective collections of reason , give place to the more noble , general and universal principles of it . nor is the denying of our reason any where required , as to the sense and meaning of the words of the scripture , but as to the things and matter signified by them . the former , reason must judge of , if we are men ; the latter , if , in conjunction with unbelief and carnal lusts , it tumultuate against it , is to be subdued to the obedience of faith. all that protestants in the business of religion ascribe unto men , is but this , that in the business of religion they are , and ought to be men ; that is , judge of the sense and truth of what is spoken to them according to that rule which they have received for the measure and guide of their understandings in these things . if this may not be allowed , you may make a herd of them , but a church never . let us now consider what is offered in this section about reason , wherein the concernment of any protestants may lye . as the matter is stated , about any one's setting up himself to be a new and extraordinary director unto men in religion , upon the account of the irrefutable reason he brings along with him , which is the spring and sourse of that religion which he tenders unto them ; i very much question , whether any instance can be given of any such thing from the foundation of the world. men have so set up indeed sometimes , as that good catholick vanine did not long since in france , to draw men from all religions ; but , to give a new religion unto men , that this pretension was ever solely made use of , i much question . as true religion came by inspiration from god , so all authors of that which is false , have pretended to revelation . such were the pretensions of minos , lycurgus , and nunia of old , of mahomet of late , and generally , of the first founders of religious orders in the roman-church ; all in imitation of real divine revelation , and in answer to indelible impressions on the minds of all men , that religion must come from god. to what purpose then , the first part of his discourse about the coyning of religion from reason , or the framing of religion by reason , is , i know not ; unless it be to cast a blind before his unwary reader , whilest he steals away from him his treasure , that is , his reason , as to its use in its proper place . though therefore there be many things spoken , unduly , and , because it must be said , untruly also , in this first part of his discourse , until toward the end of pag. . which deserve to be animadverted on ; yet , because they are such as no sort of protestants hath any concernment in , i shall pass them over . that wherein he seems to reflect any thing upon our principles , is in a supposed reply to what he had before delivered ; whereunto indeed it hath no respect or relation , being the assertion of a principle utterly distant from that imaginary one , which he had timely set up , and stoutly cast down before . it is this ; that we must take the words from christ and his gospel ; but the proper sense , which the words of themselves cannot carry with them , our own reason must make out . if it be the doctrine of protestants , which he intendeth in these words , it 's most disadvantagiously and uncandidly represented , which becomes not an ingenious and learned person . this is that which protestants affirm : religion is revealed in the scripture ; that revelation is delivered ▪ and contained in propositions of truth . of the sense of those words , that carry their sense with them , reason judgeth , and must do so ; or we are brutes ; and that every ones reason , so farr as his concernment lies in what is proposed to him . neither doth this at all exclude the ministry or authority of the church , both which are entrusted with it by christ , to propose the rules contained in his word unto rational creatures , that they may understand , believe , love , and obey them . to cast out this use of reason , with pretence of an antient sense of the words , which yet we know they have not about them , is as vain as any thing in this section , and that is vain enough . if any such antient sense can be made out , or produced , that is a meaning of any text that was known to be so , from their explication who gave that text , it is by reason to acquiesced in . neither is this to be make a man a bishop , much less a chief bishop , to himself . i never heard that it was the office of a bishop , to know , believe , or understand for any man , but for himself . it is his office , indeed , to instruct and teach men ; but they are to learn and understand for themselves , and so to use their reason in their learning . nor doth the variableness of mens thoughts and reasonings inferr any variableness in religion to follow ; whose stability and sameness depends on its first revelation , not , our manner of reception . nor doth any thing asserted by protestants , about the use of reason in the business of religion , interfere with the rule of the apostle about captivating our understandings to the obedience of faith , much less to his assertion , that christians walk by faith , and not by sight ; seeing that without it we can do neither the one nor the other . for i can neither submit to the truth of things to be believed , nor live upon them , or according unto them , unless i understand the propositions wherein they are expressed ; which is the work we assign to reason . for those who would resolve their faith into reason , we confess , that they overthrow not only faith , but reason it self ; there being nothing more irrational , than that belief should be the product of reason , being properly an assent resolved into authority , which if divine , is so also . i shall then desire no more of our author , nor his readers , as to this section , but only this , that they would believe , that no protestant is at all concerned in it : and so i shall not further interpose , as to any contentment they may find in its review or perusal . chap. ix . jews objections . the title of this third chapter is that , no religion , or sect , or way , hath any advantage over another , nor all of them over popery . to this we excepted before in general , that that way which hath the truth with it , hath in that wherein it hath the truth , the advantage against all others . truth turns the scales in this business , wherever and with whomsoever be found ; and if it lie in any way distant from popery , it gives all the advantage against it that need be desired . and with this only enquiry , with whom the truth abides , is this disquisition , what wayes in religion have advantage against others , to be resolved . but this course and procedure , for some reasons which he knows , and we may easily guess at , our author liked not ; and it it is now too late for us to walk in any path ▪ but what he has trodden before us , though it seem rather a maze , then a way for travellers to walk in , that would all pass on in their journey . his first section is entituled , light and spirit ; the pretence whereof , he treats after his manner , and cashiers from giving any such advantage as is inquired after . but neither yet are we arrived to any concernment of protestants . that which they plead as their advantage , is not the empty names of light and spirit ; but , the truth of christ revealed in the scripture . i know there are not a few who have impertinently used these good words , and scripture-expressions , which yet ought no more to be scoffed at by others , then abused by them . but that any have made the plea here pretended as to their settlement in religion , i know not . the truth is , if they have , it is no other upon the matter , but what our author cals them unto ; to a naked credo he would reduce them , and that differs only from what seems to be the mind of them that plead light and spirit , that he would have them resolve their faith irrationally into the authority of the church , they pretend to do it into the scripture . but what he aimes to bring men unto , he justifies from the examples of christians in antient times , who had to deal with jews and pagans , whose disputes were rational and weighty , and pusled the wisest of the clergy to answer , so that after all their ratiocination ended , whether it sufficed or no , they still concluded with this one word , credo ; which in logick and philosophy , was a weak answer , but in religion , the best and only one to be made . what could be spoken more untruely , more contumeliously , or more to the reproach of christian religion , i cannot imagine . it 's true indeed , that as to the resolution , satisfaction , and settlement of their own souls , christians alwayes built their faith , and resolved it into the authority o● god in his word ; but that they opposed their naked credo to the disputes of jews or pagans , or rested in that for a solution of their objections , is heavenly-wide ; as far from truth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i wonder any man who hath ever seen , or almost heard of the disputes and discourses of justin martyr , clemens alexandrinus , origen , theophilus antiochenus , athenagoras , tertullian , lactantius , chrysostom , austin , theodoret , and innumerable others , proving the faith of the christian religion against the jews from scripture , and the reasonableness of it against the pagans , with the folly and foppery of theirs , could on any account be induced to cast out such a reproach against them . but it seems jacta est alea , and we must go on ; and therefore to carry on the design of bringing us all to a naked credo , resolv'd into the authority of the present church , a thing never heard of , spoken of , nor that it appears dreamed of , by any of the ancient christians . the objections of the jews against the christian religion are brought on the stage , and an enquiry made , how they can be satisfactorily answered . his words are pag. . in any age of the christian-church a jew might say thus to the christians then living ; your lord and master was born a jew , and under the jurisdiction of the high priests ; these he opposed , and taught a religion contrary to moses , ( otherwise how comes there to be a faction ? ) but how could he justly do it ? no humane power is of force against god's , who spak● ( as you also grant ) by moses and the prophets ; and divine power it could not be , for god is not contrary to himself . and although your lord might say , as indeed he did , that moses spake of him as of a prophet to come , greater then himself ; yet , who shall judge that such a thing was meant of his person ? for suice that prophet is neither specifyed by his name , nor characteristical properties ( well said jew ) who could say it was he more then any other to come ? and if there were a greater to come then moses were , surely born a jew , he would , being come into the world , rather exalt that law to more ample glory , then diminish it . and if you will further contest , that such a prophet was to abrogate the first law , and bring in a new one , who shall judge in this case ? the whole church of the hebrews , who never dreamed of any such thing ; or one member thereof who was born a subject to their judgments . this , saith he , is the great occumenical difficulty , and he that in any age of christianity could either answer it , or find any bulwark to set against it , so that it should do no harm ; would easily either salve ; or prevent , all other difficulties , &c. the difficulty , as is evident , lay in this , that the authority and judgment of the whole church of the hebrews , lay against christ and the gospel . that church when christ conversed on earth , was a true church of god , the only church on earth , and had been so for years without interruption in its self , without competition from any other . it had its high priest confessedly instituted by god himself in an orderly succession to those dayes . the interpretation of scripture , it pretended , was trusted with it alone ; and traditions they had good store , whose original they pleaded from moses himself , directing them in that interpretation ; christ and his apostles , whom they looked upon as poor ignorant contemptible persons , came and preacht a doctrine , which that church determined utterly contrary to the scripture and their traditions : what shall now be answered to their authority which was unquestionably all that ever was , or shall be , entrusted with any church on the earth . our author tells us , that this great argument of the jews could not be any way warded or put by , but by recourse unto the churches infallibility , pag. . which , sit verbo venia , is so ridiculous a pretence , as i wonder how any block in his way could cause him to stumble upon it . what church , i pray ? the church of christians ? when that argument was first used by the jews against christ himself , it was not yet founded ; and if an absolute infallibility be supposed in the church , without respect to her adherence to the rule of infallibility , i dare boldly pronounce that argument indissoluble ; and that all christian religion must be therein discarded . if the jewish-church which had at that day , as great church-power , and prerogative , as any church hath or can have , were infallible in her judgment , that she made of christ and his doctrin ; there remains nothing but that we renounce both him and it , and turn either jews or pagans , as we were of old . here then , by our authors confession , lies a plain judgment , and definition of the only church of god in the world , against christ and his doctrine ; and it is certainly incumbent on us to see how it may be wa●ed . and this , i suppose , we cannot better be instructed in , then by considering , what was answered unto it by christ himself , his apostles , and those that succeeded them in the profession of the faith of the gospel . ( ) for christ himself ; its certain he pleaded his miracles , the works which he wrought , and the doctrine that he revealed : but withall , as to the jews with whom he had to do , he pleads the scriptures , moses and the prophets , and offers himself and his doctrine to be tryed , to stand or fall by their verdict , joh. . , . mat. . . luk. . . i say , besides the testimony of his works and doctrine , to their authority of the church , he opposeth that of the scripture , which he knew the other ought to give place unto . and it is most vainly pretended , by our author , in the behalf of the jews , that the messias , or great prophet to come , was not in the scripture specified by such characteristicall properties , as made it evident that jesus was the messiah ; all the descriptions given of the one , and they innumerable , undeniably centring in the other . the same course steered the apostle peter , act. . & . and expresly in his second epistle , chap. . v. , , . and paul , act. . , , &c. and of apollos , who openly disputed with the jews upon this argument , it is said , that he mightily convinced the jews , publickly shewing by the scripture , that jesus is the christ , act. . . and paul perswaded the jews concerning jesus at rome , both out of the law of moses , and out of the prophets , from morning until evening , act. . . concerning which labour and disputation , the censure of our author , p. . is very remarkable . there can be no hope , saith he , of satisfying a querent , or convincing an opponent , in any point of christianity , unless he will submit to the splendor of christs authority in his own person , and the church descended from him : which i take to be the reason , why some of the jews in rome , when st. paul laboured so much to perswade christ out of moses and the prophets , believed in him , and some did not . both the coherence of the words and design of the preface , and his whole scope manifest his meaning to be , that no more believed on him , or that some disbelieved , notwithstanding all the pains he took with them . and what was the reason of this failure ? why st. paul fixed on an unsuitable means of perswading them , namely moses and the prophets , when he should have made use of the authority of the church . vain , and bold man , that dares oppose his prejudices to the spirit and wisdom of christ in that great and holy apostle , and that in a way and work wherein he had the express pattern and example of his master ! if this be the spirit that rules in the roman-synagogue , that so puffes up men in their fleshly minds , as to make them think themselves wiser then christ and his apostles , i doubt not , but men will every day find cause to rejoyce , that it is cast out of them ; and be watchful , that it return to possess them no more . but this is that which galls the man ; the difficulty which he proposeth as insoluble by any wayes but an acquiescing in the authority of the present church , he finds assoyled in scripture on other principles . this makes him fall soul on st. paul , whom he finds most frequent in answering it from scripture , not considering , that , at the same time ▪ he accuseth st. peter of the like folly , though he pretend for him a greater reverence . however , this may be said in defence of st. paul , that by his arguments about christ and the gospel from moses and the prophets , many thousands of jews all the world over were converted to the faith ; when it 's hard to meet with an instance of one in an age , that will any way take notice of the authority of the roman-church . but to return ; this was the constant way used by the apostles , of answering that great difficulty pleaded by our author from the authority of the hebrew-church . they called the jews to the scripture , the plain texts and contexts of moses and the prophets , opposing them to all their churches real or pretended authority ; and all her interpretations pretended to be received by tradition from of old ; so fixing this for a perpetual standing rule to all generations , that the doctrine of the church is to be examined by the scripture , and where it is found contradictory of it , her authority is of no value at all , it being annexed unto her attendance on that rule . but it may be replyed , that the church in the dayes of the apostles was not yet setled , nor made firm enough to bear the weight that now may be laid upon it , as our author affirms ▪ pag. . so that now the great resolve of all doubts must be immediately upon the authority of the present church ; after that was once well cleared , the fathers of old pleaded that only in this case , and removed the objections of the jews by that alone . i am perswaded , though our author be a great admirer of the present church , he is not such a stranger to antiquity , as to believe any such thing . is the authority of the church pleaded by justine martyr , in that famous dispute with trypho the jew , wherein these very objections instanced by our author are thoroughly canvassed ? doth he not throughout his whole disputation prove out of the scriptures , and them alone , that jesus was the christ , and his doctrine agreeable unto them ? is any such thing pleaded by origen , tertullian , chrysostom , or any one that had to deal with the jews ? do they not wholly persist in the way traced for them by paul , peter , and apollos , mightily convincing the jews out of scripture ? let him consult their answers , he will not find them such poor empty jejune discourses , as that he supposes they might make use of , pag. . and to the proofs whereof , by texts of scripture , he sayes , the rabbies could answer by another interpretation of them . he will find another spirit breathing in their writings , another efficacy in their arguments , and other evidence in their testimonies , than it seems he is acquainted with ; and such as all the rabbies in the world are not able to withstand . and i know full well , that these insinuations , that christians are not able justifiably to convince , confute , and stop the mouths of jews from the scripture , would have been abhorred as the highest piece of blasphemy by the whole antient church of christ : and it is meet it should be so still by all christians . is there no way left to deny pretences ▪ of light and spirit , but by proclaiming , to the great scandal of christianity , that we cannot answer the exceptions of jews unto the person and doctrine of our saviour out of the scriptures ? and hath rome need of these bold sallyes against the vitals of religion ? is she no other way capable of a defence ? better she perished times , than that any such reproach should be justly cast on the lord jesus christ , and his gospel . but whatever our author thinks of himself , i have very good ground to conjecture , that he hath very little acquaintance with judaical antiquity , learning , or arguments ; nor very much with the scripture : and may possibly deserve on that account some excuse , if he thought those exceptions insoluble , which more learned men than himself know how to answer and remove , without any considerable trouble . this difficulty was fixed on by our author , that upon it there might be stated a certain retreat , and assured way of establishment against al of the like nature . this he assigns to be , the authority of the present church ; protestants , the scripture : wherein , as to the instance chosen out as most pressing , we have the concurrent suffrage of christ , his apostles , and all the antient christians ; so that we need not any further to consider the pretended pleas of light and spirit , which he hath made use of , as the orator desired his dialogist would have insisted on the stories of cerberus and cocytus , that he might have shewed his skill and activity in their confutation . for , what he begs in the way , as to the constitution of st. peter , and his successors in the rule of the church , as he produceth no other proof for it , but that doughty one , that , it must needs be so ; so , if it were granted him , he may easily perceive by the instance of the judaical church that himself thought good to insist upon , that it will not avail him in his plea , against the final resolution of our faith into the scripture , as its senses are proposed by the ministry of the church , and rationally conceived or understood . chap. x. protestant pleas. his sect. . p. . entituled independent and presbyterians pleas , is a merry one . the whole design of it seems to be , to make himself and others sport with the miscarriages of men in and about religion . whether it be a good work or no , that day that is coming will discover . the independents he divides into two parts , quakers and anabaptists . quakers he begins withal , and longest insists upon , being , as he saith , well read in their books , and acquainted with their persons ; some commendation he gives them , so farr as it may serve to the disparagement of others , and then falls into a fit of quaking , so expresly imitating them in their discourses , that i fear he will confirm some in their surmises , that such as he , both set them on work , and afterwards assisted them in it . for my part , having undertaken only the defence of protestancy and protestants , i am altogether inconcerned in the entertainment he hath provided for his readers , in this personating of a quaker , which he hath better done , and kept a better decorum in , than in his personating of a protestant ; a thing in the beginning of his discourse he pretended unto . the anabaptists , as farr as i can perceive , he had not medled with , unless it had been to get an advantage of venting his pretty answer to an argument against infant-baptism ; but the truth is , if the anabaptists had no other objections against infant-baptism , nor protestants no better answers to their objections then what are mentioned here by our author , it were no great matter what become of the controversie : but it is merriment , not disputation , that he is designing ; and i shall leave him to the solace of his own fancies . no otherwise , in the next place , doth he deal with the presbyterians : in personating of whom , he pours out a long senseless rapsody of words , many insignificant expressions , vehement exclamations , and uncouth terms , such , as to do them right , i never heard uttered by them in preaching , though i have heard many of them ; nor read written by them , though , i suppose , i have perused , at least as many of their books as our author hath done of the quakers . any one with half an eye , may see what it is which galls the man , and his party ; which , whether he hath done wisely to discover , his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will inform him , that is , the preaching of all sorts of protestants , that he declares himself to be most perplexed with , and therefore most labours to expose it to reproach and obloquy . and herein he deals with us , as in many of their stories , their demoniacks do with their exorcists ; discover which relick , or which saints name , or other engine in that bufle most afflicts them ; that so they may be paid more to the purpose . somewhat we may learn from hence ; fas est & ab hoste doceri . but he will make the presbyterians amends for all the scorn he endeavours to expose them to , by affirming , when he hath assigned a senseless harangue of words unto them , that the protestants are not able to answer their objections . certainly , if the presbyterians are such pitiful souls , as not to be able any beter to defend their cause , than they are represented by him here to do ; those protestants are beneath all consideration , who are not able to deal and grapple with them : and this is as it should be ; roman-catholicks are wise , learned , holy , angelical , seraphical persons ; all others , ignorant dolts , that can scarse say boe to a goose. these things considered in themselves are unserious trifles ▪ but seria ducunt . we shall see , presently , whither all this lurry tends ; for the sting of this whole discourseis fixed in the scripture . of the same importance is the next section , pag. . entituled protestants pro and con , wherin the differences that are amongst many in these nations are notably exagitated . i presume , in the intention of his mind upon his present design , he forgot that by a new change of name , the same things may be uttered , the same words used , of and concerning christians in general , ever since , almost , that name was known in the world . was there any thing more frequent among the pagans of old , than to object to christians their differences and endless disputes ? i wish our author would but consider , that which remains of the discourse of celsus on this subject : particularly , his charge on them , that at their beginnings , and whilst they were few , they agreed well enough ; but after they encreased , and were dispersed into several nations , they were every where at variance among themselves , whereas all sorts of men were at peace before their pretended reformation of the worship of god ; and he will find in it the sum of this , and the four following sections to the end of this chapter . and , if he will but add so much to his pains , as to peruse the excellent answers of origen in his third book ; he will , if not be perswaded to desist from urging the objections of celsus , yet discern what is expected from him to reply unto , if he persist in his way . but , if we may suppose , that he hath not that respect for the honour of the first christians ; methinkes , the intestine irreconcileable brauls of his own mothers children , should somewhat allay his heat and confidence , in charging endless differences upon protestants , of whom only i speak . yea , but you will say , they have a certain means of ending their controversies , protestants have none . and have they so ? the more shame for them to trouble themselves , and others , from one generation unto another with disputes and controversies , that have such a ready way to end them when they please ; and protestants are the more to be pittied , who perhaps are ready , some of them , at least , as farr as they are able , to live at peace . but why have not protestants a sure and safe way to issue all their differences ? why ; because every one is judge himself , and they have no umpire in whose decision they are bound to acquiesce . i pray , who told you so ? is it not the fundamental principle of protestantism , that the scripture determines all things necessary unto faith and obedience , and that in that determination ought all men to acquiess ? i know few roman-catholicks have the prudence , or the patience , to understand what protestancy is . and certain it is , that those who take up their knowledge of it , from the discourses and writings of such gentlemen as our author , know very little of it , if any thing at all : and those who do at any time get leave to read the books of protestants , seem to be so filled with prejudices against them , and to be so byassed by corrupt affections , that they seldom come to a true apprehension of their meanings ; for who so blind as he that will not see ? protestants tell them , that the scripture contains all things necessary to be believed and practised in the worship of god ; and those proposed with that perspicuity and clearness which became the wisdom of it's author , who intended to instruct men by it , in the knowledge of them ; and in this word and rule , say they , are all men to rest and acquiess . but , sayes our author , why then do they not do so , why are they at such fewds and differences amongst themselves ? is this in truth his business ? is it protestants he blames , and not protestancy ? mens miscarriages , and not their rule 's imperfection ? if it be so , i crave his pardon for having troubled him thus farr . to defend protestants for not answering the principles of their profession , is a task too hard for me to undertake , nor do i at all like the business ; let him lay on blame stil , until i say , hold. it may be , we shall grow wiser , by his reviling , as monica was cured of her intemperance , by the reproach of a servant . but i would fain prevail with these gentlemen , for their own sakes , not to cast that blame which is due to us , upon the holy and perfect word of god. we do not say , nor ever did , that who ever acknowledgeth the scripture to be a perfect rule , must upon necessity understand perfectly all that is contained in it ; that he is presently freed from all darkness , prejudices , corrupt affections , and enabled to judge perfectly and infallibly of every truth contained in it , or deduced from it . these causes of our differences belong to individual persons , not to our common rule : and , if because no men are absolutely perfect , and some are very perverse and froward , we should throw away our rule , the blessed word of god , and run to the pope for rule and guidance ; it is all one , as if at noon-day , because some are blind and miss their way , and some are drunk and stagger out of it , and others are variously entised to leave it , we should all conspire to wish the sun out of the firmament , that we might follow a will with a wisp . i know not what , in general , needs to be added further to this section . the mistake of it is palpable ; some particular passages may be remarked in it before we proceed : pag. . he pronounceth an heavy doom on the prelate protestants ; making them prevaricators , impostors , reprobates ; an hard sentence , but that it is hoped it will prove like the flying bird , and curse causeless ! but what is the matter ? why , in dealing with the presbyterians , they are forced to make use of those popish principles which themselves at first rejected , and so building them up again , by the apostles rule deserve no better terms ; but , what i pray are they ? why , the difference betwixt clergy and laity , the efficacy of episcopal ordination , and the authority of a visible church , unto which all men are to obey . there are but two things our author needs to prove to make good his charge . first , that these are popish principles . secondly , that as such they were at any time cast down and destroyed by prelate-protestants . i fear his mind was gone a little astray , or that he had been lately among the quakers , when he hammered this charge against prelate protestants . for as these have been their constant principles ever since the beginning of the reformation , so they have as constantly maintained , that in their true and proper sense they are not popish . nor is the difference about these things , between any protestants what-ever , any more then verbal . for those terms of clergy and laity , because they had been abused in the papacy , though antiently used , some have objected against them ; but for the things signified by them , namely , that in the church there are some teachers , some to be taught , bishops and flocks , pastors and people , no protestant ever questioned . our author then doth but cut out work for himself , without order from any protestant ; when he sets up an excuse for this change in them by a relinquishment of their first principles , and re-assuming popish ones for their defence against the presbyterians . he that set him a work may pay him his wages . protestants only tell him , that what was never done , needs never be excused . nor will they give him any more thanks for the plea he interposes in the behalf of episcopacy , against presbyterians and independents ; being interwoven with a plea for the papacy , and managed by such arguments as end in the exaltation of the roman-see ; and , that partly , because they know that their adversaries will be easily able to disprove the feigned monarchical government of the church under one pope ; and to prove that , that fancy really everts the true and only monarchical state of the church in reference to christ ; knowing that monarchy doth not signifie two heads , but one : and partly , because they have better arguments of their own to plead for episcopacy then those that he suggests here unto them ; or then any man in the world can supply them with , who thinks there is no communication of authority from christ to any on the earth , but by the hands of the pope . so that upon the whole matter , they desire him , that he would attend his own business , & not immix their cause in the least with his , which tends so much to their weakning & disadvantage . if this may be granted , which is but reasonable , they will not much be troubled about his commendation of the pope , pag. . as the substitute of christ , our only visible pastor , the chief bishop of the catholick church , presiding , ruling , and directing , in the place of christ , and the like elogium's : being resolved , when he goes about to prove any thing , that he sayes , that they will consider of it . but he must be better known to them then he is , before they will believe him on his bare word , in things of such importance ; and some suppose , that the more he is known , the less he will be believed . but that he may not for the present think himself neglected , we will run over the heads of his plea , pretended for episcopacy , really to assert the papal soveraignty . first , he pleads , that the christian church was first monarchical under one soveraign bishop , when christ who sounded it was upon the earth . true ; and so it is still . there is one sheepfold , one shepherd and bishop of our souls ; he that was then bodily present , having promised that presence of himself with his church to the end of the world , wherein he continues its one soveraign bishop . and , although the apostles after him , had an equality of power in the church among themselves , as bishops after them have also ; yet this doth not denominate the government of the church , aristocratical ; no more then the equality of the lords in parliament , can denominate the government of this kingdom to be so . the denomination of any rule is from him , or them , in whom the soveraignty doth reside , not from any subordinate rulers . so is the rule of the church monarchical . the subversion of this episcopacy , we acknowledge subverts the whole polity of the church , and so all her laws and rule , with the guilt whereof protestants charge the romanists . he addes , it will not suffice , to say , that the church is still under its head christ , who being in heaven , hath his spiritual influences over it . it will not indeed ; but yet we suppose , that his presence with it by his spirit and laws will suffice ; why should it not ? because the true church of christ , must have the very same head she had at first , or else she cannot be the same body : very good ; and so she hath ; the very same christ that was crucified for her , and not another ; but that head was man-god personally present in both his natures here on earth . but is he not , i pray , the same man-god , still ? the same christ , though the manner of his presence be altered ? this is strange , that being the same as he was , and being presert still , one circumstance of the manner of his presence , should hinder him from being the same head . i cannot understand the logick , reason , nor policy of this inference . suppose we should on these trisling instances , exclude jesus christ , who is the same yesterday , to day , and for ever , from being the same head of his church as he was ; will the pope supply his room ? is he the same head that christ was ? is he god-man , bodily present ? or what would you have us to conclude ? a visible head or bishop if the church hath not now over her as at first she had , she is not the same she was , and consequently in the way to ruine . this too much alters the question : at first it was , that she must have the same head she had at first , or she is not the same ; now , that she must have another head that is not the same ; or she is not the same . for the pope is not jesus christ. these arguings hang together like a rope of sand ; and what is built on this foundation ( which indeed is so weak , that i am ashamed further to contend with it ) will of its own accord fall to the ground . chap. xi . scripture ; and new principles . the next paragraph , p. . is a naughty one . a business it is spent in and about , that i have now often advised our author to meddle with no more : if he will not for the future take advice , i cannot help it ; i have shewed my good will towards him : it is his debating of the scripture and its authority which i intend . this with the intertexture of some other gentle suppositions is the subject of this and the following section . and because i will not tire my self and reader , in tracing what seems of concernment in this discourse , backward and forward , up and down , as it is by him dispersed and disposed to his best advantage in dealing with unwary men ; i shall draw out the principles of it , that he may know them where ever he meets them , though never so much masked and disguised , or never so lightly touched on , and also what judgment to pass upon them . their foundation being so taken away , these sections , if i mistake not , will sink of themselves . some of these principles are co-incident with those general ones insisted on in the entrance of our discourse ; others of them are peculiar to the design of these paragraphs ; the first i shall only point unto , the latter briefly discuss . . it is supposed in the whole discourse of these sections ; that from the roman - church so stated , as now it is , or from the pope , we here in england first received the gospel ; which is the romanists own religion , and theirs by donation from them , whom they have here pleased to accommodate with it . this animates the whole , and is besides the special life of almost every sentence . a lifeless life ; for , that there is not a syllable of truth in it , hath been declared before ; nor , were it so , that by the ministry of the roman-church of old , the faith was first planted in these nations , would that one inch promote our author's pretensions , unless he could prove , that they did not afterwards lose , or corrupt , at least , that which they communicated unto us ; which he knows to be the thing in question , and not to be granted upon request , though made in never so handsome words . to say then , that the gospel is the romanists own religion , from them you had it , you contend about that which is none of your own ; hear them whose it is , from whom you had it , who have the precedency before you ; is but to set up scare-crows to fright fools and children : men who have any understanding of things past , know that all this bluster and noyse comes from emptiness of any solid matter or substance to be used in the case . . it is also doughtily supposed , that whatever is spoken of the churnh in the scripture , belongs to the roman - church , and that alone ; the priviledges , the authority , the glory of the church are all theirs ; as the madd-man at athens thought all the ships to be his , that came into the harbour . i suppose , he will not contend , but that , if you deny him this , all that he hath said besides , is to little purpose . and , i believe , he cannot but take it ill , that any of his readers should call him to an account , in that which he every where puts out of question . but this , he knew well enough , that all protestants deny ; that they grant no one priviledge of the catholick church as such , to belong to the roman . all , that any of them will allow her , is but to be a putrid corrupt member of it ; some say , cut off , dead , and rotten . but yet that the catholick church and the roman are the same , must be believed , or you spoil all his market . the church is before the gospel , gives testimony unto it , none could know it , but by her authority , nothing can be accepted as such , but what she sets her seals unto ; so that , to destroy the church , is to destroy the gospel ? what then , i pray ? suppose all this , and all the rest of his assertions about the church , pag. , , &c. to be true , as some of them are most blasphemously false ; yet , what is all this to his purpose ? why this is the roman-church of which all these things are spoken . it may be , the roman-church indeed , of which much of it is spoken , even all that is sinfully derogatory to the glory of christ and his apostles upon whom and whose authority the church is built , and not their authority on it , ephes. . , , . but , what is truly spoken in the scripture of the church , doth no more belong to the roman , then to the least assembly of believers under heaven ; wherein the essence of a true church is preserved ; if it belongs unto it at all . and yet this rude pretence , and palpable artifice is the main engine in this section , applyed to the removal of men from the basis of the scripture . the church , the church ! the roman-church , the roman-church ! and these forsooth are supposed to be one and the same ; and the pope to have monopolized all the priviledges of the church , contrary to express statute-law of the gospel . hence he pretends , that if to go out from the catholick be evil , then not to come into the roman is evil ; when indeed the most ready way to go out of the catholick , is to go into the roman . . moreover , it is taken for granted , that the roman - church is every way what it was , when first planted . indeed , if it were so , it would deserve as much particular respect as any church of any city in the world , and , that would be all : as it is , the case is altered . but its unalteredness being added to the former supposition of its oneliness and catholicism , it is easie to see what sweet work a witty man , as our author is , may make with this church among good company . many and many a time have the romanists attempted to prove these things ; but failing in their attempt , they think it now reasonable to take them for granted . the religion they now profess , must be that which first entered england ; and there , saith our author , it continued in peace for a thousand years ; when the truth is , after the entrance of their religion , that is , the corruption of christianity by papal usurpations , these nations never passed one age without tumults , turmoils , contentions , disorders ; nor many without wars , bloud and devastations , and those arising from the principles of their religion . . to this is added , that the bible is the pope's own book , which none can lay claim to , but by and from him . this will be found to be a doubtful assertion , and it will be difficult to conclude aright concerning it . he that shall consider , what a worthy person the pope is represented to be by our author , especially , in his just dealing and mercifulness , so , that he never did any man wrong ; and , shall take notice how many he hath caused to be burned to death , for having and using the bible without his consent , must need suppose , that it is his book . for surely , his heavenly mind , would not have admitted of a provocation to such severity ; unless they had stoln his goods out of his possession . but on the other side , he that shall weigh aright his vilifying & under-valuing of it , his preferring himself and church before and above it ; seeing we are all apt to set a high price upon that which is our own ; may be ready to question whether indeed he have such a property in it as is pretended . having somewhat else to do , i shall not interpose my self in this difference , nor attempt to determine this difficulty , but leave it as i find it , free for every man to think as he seeth cause . . but that which is the chief ingredieet of these sections , is the plea , that we know not the scripture to be the word of god , but by the church , that is , the present church of rome ; which he manageth by urging sundry objections against it , and difficulties which men meet withall in their enquiry , whether it be so or no. nor content with that plea alone , he interweaves in his discourse , many expressions and comparisons , tending directly to the slighting and contempt , both of its penmen , and matter , which is said to be , laws , poems , sermons , histories , letters , visions , several fancies in a diversity of composure ; the whole , a book whereby men may as well prove their negative , in denying the immortality of the soul , heaven or hell , or any other thing , which by reason of many intricacies , are very difficult , if not impossible at all to be understood ; see p. , , , &c. concerning all which , i desire to know , whether our author be in good earnest or no ; or , whether he thinks as he writes ; or , whether he would only have others to believe what he writes , that he may serve his turn upon their credulity . if he be in good earnest indeed , he calls us to an easie , welcome imployment ; namely , to defend the holy word of god , and the wisdom of god in it , from such slight and trivial exceptions , as those he layes against them . this path is so trodden for us by the antients , in their answers to the more weighty objections of his predecessors in this work , the pagans , that we cannot well erre or faint in it : if we are called to this task , namely , to prove that we can know and believe the scriptrue to be the word of god , without any respect to the authority or testimony of the present church of rome ; that no man can believe it to be so , with faith divine and supernatural upon that testimony alone ; that the whole counsel of god in all things to be believed or done , in order to our last end , is clearly delivered in it ; and that the composure of it , is a work of infinite wisdom , suited to the end designed to be accomplished by it , that no difficulties in the interpretation of particular places , hinder the whole from being a compleat and perfect rule of faith and obedience , we shall most willingly undertake it , as knowing it to be as honourable a service and employment as any of the sons of men can in this world be called unto . if indeed himself be otherwise minded , and believes not what he says , but only intends to entangle men by his sophistry , so to render them plyable unto his further intention , i must yet once more perswade him to desist from this course . it doth not become an ingenious man , much lesse a christian , and one that boasts of so much mortification as he doth , to juggle thus with the things of god. in the mean time , his reader may take notice , that so long as he is able to defend the authority , excellency , and usefulness of the scripture , this man had nothing to say to him , as to the change of his religion from protestancy to popery . and when men will be perswaded to let that go as a thing uncertain , dubious , useless , it matters not much where they go themselves . and for our authour , methinks , if not for reverence to christ , whose book we know the scriptures to be ; yet for the devotion he bears the pope , whose book he sayes it is , he might learn to treat it with a little more respect ; or at least prevail with him , to send out a book not liable to so many exceptions , as this is pretended to be . however , this i know , that though his pretence be to make men papists , the course he takes is the readyest in the world to make them atheists ; and whether that will serve his turn or no , as well as the other , i know not . . we have not yet done with the scripture . that the taking it for the only rule of faith , the only determiner of differences , is the only cause of all our differences , and which keeps us in a condition of having them endless ; is also pretended and pleaded . but , how shall we know this to be so ? christ and his apostles were absolutely of another mind ; and so were moses and the prophets , before them . the antient fathers of the primitive church walked in their steps , and umpired all differences in religion , by the scriptures ; opposing , confuting , and condemning errors and heresies by them ; preserving , through their guidance , the unity of the spirit in the bond of peace . in these latter dayes of the world , which surely are none of the best , we have a few unknown persons come from rome , would perswade us , that the scripture , and the use of it , is the cause of all our differences , and the means of making them endless . but why so , i pray ? doth it teach us to differ , and contend ? doth it speak contradictions , and set us at variance ? is there any spirit of dissension breathing in it ? doth it not deliver what it commands us to understand , so as it may be understood ? is there any thing needful for us to know , in the things of god , but what it reveales ? who can tell us , what that is ? but do we not see , de facto , what differences there are amongst you , who pretend , all of you , to be guided by scripture ? yea , and we see also , what surfeitings and drunkenness there is in the world ; but yet , do not think , bread , meat , and drink to be the causes of them ; and yet they are to the full as much so , as the scriptures are of our differences ▪ pray , sir , do not think , that sober men will cast away their food , and starve themse●●es , because you tell them , that some continually abuse and surfeit on that very kind of food which they use . nor will some mens abuse of it , prevail with others to cast away the food of their souls , if they have any design to live eternally . . the great safety and security that there is in committing our selves as to all the concernments of religion , unto the guidance , rule and conduct of the pope , is another great principle of this discourse . and here our author falls into a deep admiration of the popes dexterity in keeping all his subjects in peace and unity , and subjection to him ; there being no danger to any one for fors●king him , but only that of excommunication . the contest is between the scripture and the pope . protestants say , the safest way for men , in reference to their eternal condition , is to believe the scripture , and rest therein ; the romanists say the same , of the pope . which will prove the best course , methinks , should not be hard to determine . all christians in the world ever did agree , that the scripture is the certain infallible word of god , given by him on purpose , to reveal his mind and will unto us . about the pope there were great contests ever since he was first taken notice of in the world . nothing , i confess , little or low , is spoken of him . some say , he is the head and spouse of the church , the vicar of christ , the successor of peter , the supreme moderator of christians , the infallible judge of controversies , and the like ; others , again , that he is antichrist , the man of sin , a cruel tyrant , and persecutor , the evill servant characterized , mat. . , , , . but all , as far as i can gather , agree , that he is a man ; i mean , that almost all popes have been so ; for about every individual , there is not the like consent . now the question is , whether we shall rest in the authority and word of god , or in the authority and word of a man , as the pope is confessed to be ? and , whether is like to yield us more security in our assiance ? this being such another difficult matter and case , as that before mentioned , about the bibles being the popes book , shall not be by me decided ; but left to the judgment of wiser men . in the mean time , for his feat of government , it is partly known what it is ; as also what an influence into the effects of peace mentioned that gentle means of excommunication hath had . i know one that used in the late times to say of the excommunication in scotland , he would not care for their devil , were it not for his horn ; and , i suppose , had not papal excommunication been alwayes attended with warrs , bloud , seditions , conspiracies , depositions and murders of kings , fire and faggot , according to to the extent of their power , it would have been lesse effectual then our author pretends it to have been . sir , do but give christians the liberty that christ hath purchased for them , lay down your carnal weapons , your whips , racks , prisons , halters , swords , faggots , with your unchristian subtilties , slanders , and fleshly machinations , and we and you shall quickly see what will become of your papall peace and power . these are the goodly principles , the honest suppositions of the discourse which our author ends his third book withal . it could not but have been a tedious thing , to take them up by pieces , as they lie scattered up and down , like the limbs of medea's brother , cast in the way to retard her persuers . the reader may now take a view of them together , and thence of all that is offer'd to perswade him to a relinquishment of his present profession and religion . for the stories , comparisons , jests , sarcasms , that are intermixed with them , i suppose he will know how to turn them to another use . some very few particulars need only to be remarked . as , . no man can say what ill popery did in the world untill henry the eighths dayes . strange ! when it is not only openly accused , but proved guilty of almost all the evill that was in the christian world , in those dayes ; particularly of corrupting the doctrine and worship of the gospel , and debauching the lives of christians , . with the roman catholicks unity ever dwelt . never ; the very name of roman catholick , appropriating catholicism to romanism , is destructive of all gospel-unity . . some protestants say , they love the persons of the romanists , but hate their religion : the reason is plain , they know the one , and not the other . no , they know them both ; and the pretence , that people are kept with , as from knowing what the religion of the romanists is ; is vain , untrue ; and , as to what colour can possibly be given unto it , such an infant in comparison of that vast giant , which of the same kind lives in the romish territories , that it deserves not to be mentioned . . protestants are beholding to the catholicks , ( that is , romanists ) for their universities , ben●fices , books , pulpits , gospel . for some of them , not all ; for the rest , as the israelites were to the aegyptians for the tabernacle they built in the wilderness . . the pope was antiently believed sole judge and general pastor over all . prove it ; ask the antient fathers , and councils , whether they ever heard of any such thing ? they will universally return their answer in the negative . . the scripture you received from the pope . not at all , as hath been proved ; but from christ himself , by the ministry of the first planters of christianity . . you cannot believe the scriptures to be the word of god , but upon the authority of the church . we can and do , upon the authority of god himself , and the influence of the churches ministry or authority into our believing , concerns not the church of rome , . you account them that brought you the scriptures , as lyars . no otherwise then as the scripture affirms every man to be so ; not in their ministry , wherein they brought the word unto us . . the gospel separate from the church can prove nothing . yes , it 's self to be sent of god ; and so doing , is the foundation of the church . sundry other passages of the like nature might be remarked , if i could imagine any man would judge them worthy of consideration . chap. xii . story of religion . the fourth and last part of our author discourse , is spent in two stories : one of religion ; the other of himself . his first of religion , is but a summary of what was diffused through the others parts of his treatise , being insinuated piece-meal , as he thought he could make any advantage of it to his purpose . two things he aims to make his readers believe , by it ; first , that we in these nations had our religion from rome ; and secondly , that it was the same which is there now professed . those whom he tels his tale unto , are , as he professeth , such as are ignorant of the coming into , and progress of religion amongst us ; wherein he deals wisely , and as became him ; seeing he might easily assure himself , that those who are acquainted before his information with the true state of these things , would give little credit to what he nakedly averrs upon his own authority . for my part , i shall readily acknowledg , that for ought appears in this book , he is a better historian then a disputant ; and hath more reason to trust to his faculty of telling a tale , than managing of an argument . i confess also , that a slight and superficial view of antiquity , especially , as flourished over by some roman-legendaries , is the best advantage our adversaries have to work on ; as a thorough judicious search of it , is fatal to their pretensions . he , that from the scriptures , and the writings extant of the first centuries , shall frame a true idea of the state and doctrine of the first churches , and then observe the adventitious accessions made to religion in the following ages , partly by mens own inventions , but chiefly by their borrowing from , or imitation of , the jews and pagans , will need very little light or help from artificial arguments to discover the defections of the roman-party , and the true means whereby that church arrived unto its present condition . to persue this at large is not a work to be undertaken in this seambling chase . it hath been done by others , and those , who are not unwilling to be at the cost and pains in the disquisition of the truth , which it is really worth , may easily know where to find it , our present task is , but to observe our author's motions , and to consider whether what he offers , hath any efficacy towards that he aims at . a triple conversion he assigns to this nation . the first by joseph of arimathea ; about which , as to matter of fact , we have no contest with him . that the gospel was preached here in the apostles daies either by him , or some other evangelist , is certain , and taken for granted on all hands ; nor can our author pretend that it came hither from rome ; but grants it to have come immediately from palestine . whether this doth not overthrow the main of his plea in his whole discourse , concerning our dependance upon rome for our religion , i leave to prudent men to judge . thus farr then we are equal . as the gospel came to rome , so it came to england ; to both from the same place , and by the same authority , the same ministry . all the question is , whether religion they brought with them ? that now professed in england , or that of rome ? if this be determined , the business is at an issue ; we are perswaded joseph brought no other religion with him , then what was taught by peter and paul , and the rest of the apostles and evangelists in other parts of the world. what religion men taught vivâ voce in any age , is best known by their writings , if they left any behind them . no other way have the romanists themselves , nor other do they use , in judging what was the doctrine of the fathers in the following ages . the writings of the apostles are still extant ; by them alone can we judge of the doctrine that they preached . that doctrine then unquestionably taught joseph in brittain ; and that doctrine ( blessed be god ) is still owned and professed amongst us . all , and only what is contained in their writings is received with us , as necessary to salvation . this conversion was wholly ours . quod antiquissimum id verissimum . being the first , it was certainly the best . our author indeed tells us of crosses , shrines , oratories , altars , monasteries , vigils , ember● , honouring of saints , ( you must suppose all in the roman-mode ) making oblations and orisons for the dead , and that this was the religion in those dayes planted amongst us . if this be so , i wonder what we do to keep the bible , which speaks not one word of that religion , which the apostles and apostolical men preached . strange ! that in all their writings they should not once mention the main parts and duties , of the doctrines and worship which they taught and propagated ; that paul in none of his epistles , should in the least give the churches any direction in , or concerning , the things and ways wherein their worship principally consisted and their devotion was chiefly exercised ? but how comes our author to know , that these things , in the roman-mode , were brought into england at the first entrance of christianity ? would he would give us a little information from what writings or monuments of those times he acquired his knowledge . i know it is unreasonable to put an historian to his oath ; but yet , unless he can plead , that he received his acquaintance with things that are so long past by inspiration , as moses wrote the story of the creation and ages before the floud , being destitute of any other monuments or testimony that might give evidence to what he says , i hope he will not be offended , if we suspend our belief . solus enim hoc ithacus nullo sub teste canebat : this first conversion then , as was said is wholly ours , it neither came from rome , nor knew any thing of that which is the present religion of rome , wherein they differ from us . that which is tearmed our second conversion , is the preaching of damianus and fugatius , sent hither by eleutherius bishop of rome , in the dayes of king lucius , in the year . as our author saith , beda . nauclerus , baronius , . henricus de erfordia , . in the dayes of aurelius , or commodus . i have many reasons to question this whole story . and sundry parts of it , as those about the epistles of lucius and eleutherius are palpably fictitious . but let us grant , that about those dayes , fugatius and damianus , came hither from rome , and furthered the preaching of the gospel , which had taking footing here so long before , and was no doubt preserved amongst many ; we know god in his providence used many various wayes for the propagating of his gospel ; sometimes he did it by merchants , sometimes by souldiers , sometimes by captives ; as a poor maid gave occasion to the conversion of a whole province . what will hence ensue to the advantage of the pretensions of the romanists ? the religion they planted here , was , doubtless , that , ( and no other ) which was then professed at rome , and in most other places in the world , with some small differences in outward observances , wherein each church took liberty to follow traditions or prudential reasonings of its own . when our author , or any for him , can make it appear , that any thing material in that which we call popery , was in those days taught , believed , preached , or known among the churches of christ , they will do somewhat to the purpose , but the present flourish about the catholick faith , planted here , which no man ever denyed , is to none at all . it was the old catholick faith we at first received , and therefore not the present romish . after those dayes wherein this propagation of christianity by the ministry of fugatius and damianus in this province , is supposed to have fallen out ; a sad decay in faith and holiness of life , befel professors , not only in this nation , but for the most part , all the world over ; which , especially , took place after god had graciously in the conversion of the emperours to the faith , intrusted them with outward peace and prosperity . i desire not to make naked their miscarriages , whom i doubt not , but in mercy , god hath long since pardoned ; but it cannot be denyed , that the stories of those dayes are full of nothing more then the oppressions , luxury , and sloth of rulers , the pride , ambition , and unseemly scandalous contests for preheminence of sees and extent of jurisdiction , among bishops , the sensuality and ignorance of the most of men . in this season it was , that the bishop of rome advantaged by the prerogative of the city , the antient seat and spring of the empire , began gradually to attempt a super-intendency over his brethren , according as any advantages for that end ( which could not be wanting in the intestine tumults and seditions wherewith christians were turmoyled ) offered themselves unto him . where-ever an opportunity could be spyed , he was still interposing his umpirage , and authority amongst them , and that sometimes not without sinful ar●ifices , and down-right forgeries , wherein he was alwayes accepted , or refused , according as the interest of them required with whom he had to do . what the lives of priests and people , what their knowledge and profession of the gospel , of the poor brittains , especially , in those dayes were , our own countrey-man gildas doth sufficiently testifie and bewail . salvianus doth the same for other parts of the world . and generally , all the pious men of those ages ; whilst the priests strove for soveraignty and power , the people perished through ignorance and sensuality . neither can we possibly have a more full conviction of what was the state of christians and christianity in those dayes in the world , than may be seen and read in the horrible judgments of god wherewith he punished their wickedness and ingratitude . when he could no longer bear the provocations of his people , he stirred up those swarms of northern nations goths , vandals , hunnes , franks , longobards , alans , saxons , &c. some few of them arians , the most pagans , and poured them out upon the western empire , to the utter ruine of it , and the division of the provinces amongst themselves . after a while , these fierce , cruel and barbarous nations , having executed the judgments of god against the ungodliness of men , seating themselves in the warmer climates of those whom they had in part subdued , in part exstirpated , as is the manner of all persons in transmigration from one countrey to another , began to unlearn their antient barbarism , and to encline to the manners , fashions , and religion of the people , to whom they were come , and with whom after their heats were over and lusts satisfied , they began to incorporate and coalesce ; together , i say , with their manners , they took up by various wayes and means the religion which they did profess . and the bishop of rome having kept his outward station in that famous city during all those turmoils , becoming venerable unto them , unto him were many applications made , and his authority was first signally advanced by this new race of christians . the religion they thus took up , was not a little degenerated from its primitive apostolical purity and splendor . and they were among the first , who felt the effects of their former barbarous inhumanity , in their sedulous indeavour to destroy all books and learning out of the world , which brought that darkness upon mankind ▪ wherewith they wrestled for many succeeding generations . for having themselves made an intercision of the current and progress of studies and learning , they were forced to make use in their entertainment of christianity , of men meanly skilled in the knowledg of god or themselves , who some of them , knew little more of the gospel , then what they had learned in the outward observances and practises of the places where they had been educated . towards the beginning of this hurry of the world , this shuffling of the nations , was the province of brittain , not long before , exhausted of it stores of men and arms , and defeated by the romans , invaded by the saxons , picts , angles , and others out of germany , who accomplishing the will of god , exstirpated the greatest part of the british nation , and drove the remainders of them to shelter themselves in the western mountainous parts of this island . these new inhabitants after they were somewhat civilized ▪ by the vicinity of the provincials ; and had got a little breathing from their own intestine feuds , by fixing the limits of their leader's dominions , which they called kingdoms , began to be in some preparedness to receive impressions of religion , above that rude paganism which they had before served satan in . these were they to whom came austine from rome ; a man , as farr as appears by the story , little acquainted with the mystery of the gospel ; yet one whom it pleased god gratiously to use , to bring the scripture amongst them that inexhaustible fountain of light and truth ; and by which those to whom he preached might be infallibly freed from any mixture of mistakes , that he might offer to them . that he brought with him a doctrine of observances , not formerly known in brittain , ●s notorious , from the famous ▪ story of those many professors of christianity 〈◊〉 which he caused to be murdered by pagans , for not submitting to his power , and refusing to practise according to his traditions ; whose unwillingness to the ●●ain if they could have otherwise chosen , is that , which , i suppose , our author call's their disturbing good st. austine in his pious work . but you neither will this conversion of the saxons begun by austine the monk , at all advantage our author as to his pretensions . the religion he taught here , as well as he could , was doubtless no other than that which at those dayes was profest at rome ; mixtures of humane traditions , worldly policies , observances trenching upon the superstitions of the gentiles , in many things it had then revived ; but however it was farr enough from the present romanism , if the writers and chief bishops of those dayes knew what was their religion , papal supremacy and infallibility , transubstantiation , religious veneration of images in churches , with innumerable other prime fundamentals of popery , were as great strangers at rome in the dayes of gr●gory the great , as they are at this day to the church of england . after these times , the world continuing still in troubles , religion began more and more to decline , and fall off from its pristine purity . at first , by degrees insensible and almost imperceptible , in the broaching of new opinions and inventing new practises in the worship of god. at length , by open presumptuous transgressions of its whole rule and genius , in the usurpation of the pope of rome and impositions of his authority on the ne●ks of emperours , kings , princes , and people of all sorts . by what means this work was carried on , what advantages were taken for , what instruments used in it , what opposition by kings and learned men was made unto it , what testimony was given against it by the blood of thousands of martyrs , others have at large declared ; nor will my present design admit me to insist on particulars . what contests , debates , tumults , warrs , were by papall pretensions raised in these nations , what shameful intreating of some of the greatest of our kings , what absolutions of subjects from their allegiance , with such like effluxes of an abundant apostolical piety , this nation in particular was exercised with from rome , all our historians sufficiently testify . tantaemolis erat romanam condere gentem ! the truth is , when once romanism began to be enthroned , and had driven catholicism out of the world , we had very few kings that past their days in peace and quietnesse from contests with the pope , or such as acted for him , or were stirred up by him . the face in the mean time of christianity was sad and deplorable . the body of the people being grown dark , and profane , or else superstitious , the generality of the priests and votaries ignorant and vitious in their conversations , the oppressions of the hildebrandine faction intolerable , religion dethroned , from a free generous obedience according to the rule of the gospell , and thrust into cells , orders , self-invented devotions and forms of worship , superstitious and unknown to scripture and antiquity , the whole world groaned under the apostacy it was fallen into , when it was almost too late ; the yoak was so fastned to their necks and prejudices so fixed in the minds of the multitude . kings began to repine , princes to remonstrate their grievances , whole nations to murmure , some learned men to write and preach against the superstitions and oppressions of the church of rome . against all which complaints and attempts , what means the popes used for the safe-guarding their authority , and opinions subservient to their carnal worldly interests , deposing some , causing others to be murdered that were in supream power , bandying princes and great men one against another , exterminating others with fire and sword , is also known unto all , who take any care to know such things , what ever our author pretends to the contrary . this was the state , this the peace , this the condition of most nations in europe , and these in particular where we live ; when occasion was administred in the providence of god , unto that reformation which in the next place he gives us the story of . little cause had he to mind us of this story ; little to boast of the primitive catholick faith ; little to pretend the romish religion to have been that which was first planted in these nations ; his concernments lye not in those things , but only in that tyrannical usurpation of the popes , and irregular devotions of some votarys , which latter ages produced . chap. xiii . reformation . the story of the reformation of religion he distributes into three parts , and allots to each a particular paragraph , the first is of its occasion and rise in general , the second of its entrance into england , the third of its progresse amongst us . of the first , he gives us this account : the pastor of christianity upon some sollicitation of christian princes for a general compliance to their design , sent forth in the year . a plenary indulgence in favour of the cruciata against the turk . albertus the archbishop of ments being delegated by the pope to see it executed , committed the promulgation of it to the dominican fryers ; which the hermits of st. augustine in the same place to●k ill , especially martin luther , &c. who vexed that he was neglected , and undervalued , fell a-writing and preaching first against indulgencies , then against the pope . &c. he that had no other acquaintance with christian religion , but what the scriptures and antient fathers will afford him , could not bu● be amazed at the canting language of this story ; it being impossible for him to understand any thing of it aright . he would admire who this pastor of christianity should be , what this plenary indulgence should mean , what was the preaching of plenary indulgence by dominicans , and what all this would avail against the turk . i cannot but pitty such a poor man to think what a loss he would be at ▪ like one taken from home and carried blindfold into the midst of a wildernesse , where when he opens his eies , every thing scares him , nothing gives him guidance or direction . let him turn again to his bible , and fathers of the first ●or years , and i will undertake he shall come off from them , as wise , as to the true understanding of this story , 〈◊〉 he went unto them . the scene in religion is plainly changed , and this appearance of an universal pastor , plenary indulge●●es , dominicans and cruciata's , all marching against the turk , must needs affright a man accustomed only to the scripture-notions of religion , and those embraced by the primitive church . and i do know , that if such a man could get together two or three of the wisest romanists in the world , which were the likeliest way for him to be resolved in the signification of these hard names , they would never well agree to tell him what this plenary indulgence is . but for the present , as to our concernment , let us take these things , according to the best understanding , which their framers and founders have been pleased to give us of them ; the story intended to be ●old , was indeed neither so , nor so . there was no such solicitation of the pope by christian princes at that time , as is pretended ; no cruciata against the turk undertaken ; no attempt of that nature ensued , not a penny of indulgence-money , laid out to any such purpose . but the short of the matter is , that the church of mentz , being not able to pay for the archiepiscopal pall of albertus from rome , having been much exhausted by the purchase of one or two for other bishops , that died suddenly before , the pope grants to albert a number of pardons , of , to say the truth , i know not what , to be sold in germany , agreeing with him , that one half of the gain he would have in his own right , and the other for the pall . now the pope's merchants that used to sell pardons for him in former dayes were the preaching friers , who upon holy-dayes , and festivals , were wont to let out their ware to the people , and in plain terms , to cheat them of their money ; and well had it been , if that had been all . what share in the dividend , came to the venders , well i know not : probably they had a proportion according to the commodity that they put off ; which stirred up their zeal to be earnest and diligent in their work . among the rest , one fryer tecel , was so warm in his imployment , and so intent upon the main end that they had all in their eye that preaching in or about wittenberg , it sufficed him not in general , to make an offer of the pardon of all sins that any had committed , but , to take all scruples from their consciences , coming to particular instances , carryed them up to a cursed blasphemous supposition of ravishing the blessed virgin ; so coc●sure he made of the forgiveness of any thing beneath it , provided , the price were paid that was set upon the pardon . sober men being much amazed and grieved at these horrible impieties , one martin luther , a professor of divinity at wittenberg , an honest , warm , zealous soul , set himself to oppose the fryers blasphemies ; wherein his zeal was commended by all , his discretion by few , it being the joynt-opinion of most , that the pope would quickly have stopped his mouth by breaking his neck . but god , as it afterwards appeared , had another work to bring about , and the time of entring upon it was now fully come . at the same time , that luther set himself to oppose the pardons in germany , zwinglius did the same switzerland . and both of them , taking occasion from the work , they first engaged in , to search the scriptures , so to find out the truth of religion , which they discovered to be horribly abused by the pope and his agents , proceeded farther in their discovery , then at first they were aware of . many nations , princes , and people , multitudes of learned and pious men , up and down the world , that had long groaned under the bondage of the papal yoke , and grieved for the horrible abuse of the worship of god , which they were forced to see and endure , hearing , that god had stirred up some learned men seriously to oppose those corruptions in religion , which they saw and mourned under , speedily either countenanced them , or joyned themselves with them . it fell out indeed , as it was morally impossible it should be otherwise , that multitudes of learned men undertaking , without advising or consulting one with another , in several farr distant nations , the discovery of the papal errors , and the reformation of religion , some of them had different apprehensions and perswasions in , and about some points of doctrine , and parts of worship of no great weight and importance . and , he that shall seriously consider , what was the state of things , when they began their work , who they were , how educated , what prejudices they had to wrestle with , and remember withall , that they were all men ; will have ten thousand times more cause to admire at their agreeement in all fundamentals , then at their difference about some lesser things . however , whatever were their personal failings and infirmities , god was pleased to give testimony to the uprigh●ness and integrity of their hearts ; and to bless their endeavours with such success , as answered in some measure the primitive work of planting and propagating the gospel . the small sallies of our author upon them in some legends about what luther should say or do , deserve not the least notice from men , who will seriously contemplate the hand , power , and wisdom of god in the work accomplished by them . the next thing undertaken by our author , is the ingress of protestancy into england , and its progress there . the old story of the love of king henry the eighth to ann bullen , with the divorce of queen katharine , told over and over long ago by men of the same principle and design with himself , is that which he chooseth to flourish withall . i shall say no more to the story , but that english-men were not wont to believe the whispers of an unknown fryer , or two , before the open redoubled protestation of one of the most famous kings that ever swaid the scepter of this land , before the union of the crowns of england and scotland . these men , whatever they pretend , shew what reverence they have to our present soveraign ▪ by their unworthy defamation of his royal predecessors . but let men suppose the worst they please of that great heroick person : what are his miscarriages unto protestant religion ; for neither was he the head , leader , or author of that religion ; nor did he ever receive it , profess it , or embrace it ; but , caused men to be burned to death , for its profession . should 〈◊〉 , by way of retaliation , return unto our author , the lives and practices ; of some , of many , not of the great , or leading men of his church , but of the popes themselves , the head , sum , and , in a manner , whole of their religion , at least so farre that without him ) they will not acknowledge any , he knows well enough what double measure , shaken together , pressed down , and running over , may be returned unto him . a work this would be , i confess , no way pleasing unto my self ▪ for who can delight in raking into such a sink of filth , as the lives of many of them have been ; yet because he seems to talk with a confidence of willingness to revive the memory of such ulcers of christianity , if he proceed in the course he hath begun , it will be necessary to mind him of not boxing up his eyes when he looks towards his own home . that poysonings , adulteries , incests , conjurations , perjuries , atheism , have been no strangers to that see ; if he knows not , he shall be acquainted from stories , that he hath no colour to except against . for the present , i shall only mind him , and his friends , of the comaedian's advice ; dehinc ut quiescunt , porro m●neo , & desinant maledicere , malefactae ne noscant su● . the declaration made in the days of that king , that he was head of the church of england , intended no more , but that there was no other person in the world , from whom any jurisdiction to be exercised in this church over his subjects might be derived , the supreme authority for all exterior government being vested in him alone ▪ that this should be so , the word of god , the nature of the kingly office , and the ant●ent laws of this realm , do require . and i challenge our author to produce any one testimony of scripture , or any one word out of any general council , or any one catholick father or writer , to give the least countenance to his assertion of two heads of the church in his sense ; an head of influence , which is jesus himself ; and an head of government , which is the pope , in whom all the sacred hierarchy ends ; this taking of one half of christs rule , and headship out of his hand , and giving it to the pope , will not be salved , by that expression thrust in by the way , under him ; for the headship of influence is distinctly ascribed unto christ ; and that of government to the pope ; which evidently asserts , that he is not in the same manner , head unto his church in both these senses , but he in one , and the pope in another . but whatever was the cause , or occasion of the dissention between king henry and the pope , it 's certain , protestancy came into england , by the same way and means , that christianity came into the world ; the painful , pious professors , and teachers of it , sealed its truth with their bloud ; and what more honourable entrance it could make , i neither know , nor can it be declared . nor did england receive this doctrine from others ; in the days of king henry , it did but revive that light which sprung up amongst us long before , and by the fury of the pope , and his adherents , had been a while suppressed . and it was with the blood of english-men , dying patiently and gloriously in the flames , that the truth was sealed in the dayes of that king , who lived and dyed himself , as was said , in the profession of the roman faith . the truth flourished yet more in the dayes of his pious and hopefull son. some stop , our author tels us , was put to it in the dayes of queen mary . but , what stop ? of what kind ? of no other than that put to christianity by trajan , dioclesian , julian ; a stop by fire and sword , and all exquisite cruelties , which was broken through , by the constant death , and invincible patience and prayers , of bishops , ministers , and people numberless ; a stop , that rome hath cause to blush in the remembrance of , and all protestants to rejoyce , having their faith tryed in the fire , and coming forth more pretious than gold. nor did queen elizabeth , as is falsly pretended , indeavour to continue that stop , but cordially , from the beginning of her reign , embraced that faith , wherein she had before been instructed . and in the maintenance of it , did god preserve her from all the plots , conspiracies , and rebellions of the papists ; curses , and depositions , of the popes ; with invasions of her kingdomes by his instigation , as also her renowned successor , with his whole regal posterity from their contrivance for their martyrdom and ruin . during the reign of those royal and magnificent princes , had the power and polity of the papal world , been able to accomplish what the men of this innocent and quiet religion , professedly designed , they had not had the advantage of the late miscarriages , of some professing the protestant religion , in reference to our late king of glorious memory , to triumph in ; though they had obtained that which would have been very desirable to them , and which we have but sorry evidence that they do not yet aim at , and hope for . as for what he declares in the end of his th . paragraph , about the reformation here , that it followed , wholly , neither luther , nor calvin , which he intermixes with many unseemly taunts , and reflexions on our laws , government , and governours , is , as far as it is true , the glory of it . it was not luther , nor calvin , but the word of god , and the practise of the primitive church , that england proposed for her rule and pattern in her reformation ; and , where any of the reformers forsook them , she counted it her duty , without reflexions on them , or their wayes , to walk in that safe one , she had chosen out for her self . nor shal i insist on his next paragraph , destined to the advancement of his interest , by a proclamation of the late tumults , seditions , and rebellions in these nations , which he ascribes to the puritans . he hath got an advantage , and it is not equal we should perswade him to forego it ; only i desire prudent men to consider , what the importance of it is , as to this case in hand ; for , as to other considerations of the same things , they fall not within the compass of our present discourse . it 's not of professions , but of persons that he treats . the crimes he insists on , attend not any avowed principles , but the men that have professed them . and if a rule of chusing or leaving religion , may from thence be gathered , i know not any in the world , that any can embrace , much less can they rest in none at all . professors of all religions , have in their seasons sinfully miscarried themselves , and troubled the world with their lusts , and those , who have professed none , most of all . and of all , that is called religion , that of the romanists might by this rule be first cashiered . the abominable bestial lives of very many of their chief guids , in whom they believe ; the tumults , seditions , wars , rebellions , they have raised in the world ; the treasons , murders , conspiracies , they have countenanced , encouraged , and commended , would take up not a single paragraph of a little treatise , but innumerable volumes , should they be but briefly reported ; they do so already ; and which renders them abominable , whilest there is any in the world , that see reason not to submit themselves unto the papal soveraignty , their professed principles lead them to the same courses ; and when men are brought to all the bestial subjection aimed at ; yet pretences will not be wanting to set on foot such practises , they were not in former dayes , when they had obtained an uncontrouleable omnipotency . if our author supposeth this a rational way for the handling of differences in religion , that leaving the consideration of the doctrines and principles , we should insist on the vices and crimes of those who have professed them , i can assure him he must expect the least advantage by it to his party , of any in the world ; nor need we chuse any other scene than england , to try out our contests by this rule ; i hope , when he writes next , he will have better considered this matter , and not flatter himself , that the crimes of any protestants , do enable him to conclude as he doth , that the only way for peace , is an extermination of protestancy , and so his tale about religion is ended ; he next brings himself on the stage . chap. xiv . popish contradictions . this is our last task ; our author 's own story of himself , and rare observations in the roman-religion , make up the close of his discourse , and merit in his thoughts the title of discovery . the design of the whole is to manifest his catholick religion to be absolutely unblameable , by wiping off some spots and blemishes that are cast upon it ; indeed by gilding over with fair and plansible words some parts of their profession & worship which he knew to be most liable to the exceptions of them with whom he intends to deal . his way of managing this design , that he may seem to do something new , is , by telling a fair tale of himself , and his observations with the effects they had upon him ; which is but the putting of a a new tune to an old song , that hath been chanted at our doors , these . years ; and some he hopes are so simple , as to like the new tune , though they were sick of the old song . his entrance is , a blessing of the world with some knowledg of himself , his parentage , birth , and education , and proficiency in his studies ▪ as not doubting , but that great enquiry must needs be made after the meanest concernments of such an hero , as by his acchievements and travails he hath manifested himself to be . and indeed , he hath so handsomly and delightfully given us the romance of himself and popery , that it was pitty he should so unhappily stumble at the threshold , as he hath done , and fall upon a misadventure that to some men wil render the design of his discourse suspected . for whereas he doth else-where most confidently averr , that no trouble ever was raised amongst us by the romanists ; here at unawares he informs us , that his own grand-father lost both his life and his estate , in a rebellion raised in the north on the account of that religion . just as before , attempting to prove , that we received christianity originally from rome , he tells us , that the first planters of it , came directly from palestina . it is in vain for him to perswade us , that what hath been , can never be again , unless he manifest the principles which formerly gave it life and being , to be vanished out of the world ; which as to those of the romanists , tending to the disturbance of these kingdoms , i fear he is not able to doe . there is not any thing else , which protestants are universally bound to observe in the course of his life , before he went beyond the seas , but only the offence he took at men's preaching at london against popery ; not , that he was then troubled , if we may believe him , that popery was ill reported of , but the miscarriage of the preachers in bringing in the papal church hand over-head in their sermons , speaking all evil and no good of it , and charging it with contradictions , was that , which gave him distaste . he knows himself best what it was that troubled him , nor shall i set up conjectures against his assertions . the triple evil mentioned , so farr as it is evil , i hope , he finds now remedyed . for my part , i never liked of mens importune diversions from their texts , to deal with , or confute papists , which is the first part of the evil complained of . i know a farr more effectual way to preserve men from popery , namely , a solid instruction of them in the principles of truth with an endeavour to plant in their hearts the power of those principles , that they may have experience of their worth and usefulness . that nothing but evil was spoken of popery by protestants , when they spake of it , i cannot wonder ; they account nothing evil in the religion of the romanists but popery ; which is the name of the evil of that religion . noe protestants ever denyed , but that the romanists retained many good things in the religion , which they profess ; but those good things , they say , are no part of popery ; so that our author should not by right , have been so offended , that men spake no good of that , which is the expression of the evil of that , which in its self , is good , as popery is of the papists christianity . the last parcel of that which was the matter of his trouble and offence , he displayes by sundry of the contradictions , which protestants charged popery withal . to little purpose ; for , either , the things he mentions , are not by any charged on popery , or not in that manner he expresseth , or the contradiction between them , consists not in the assertions themselves , but in some additional terms supplyed by himself to make them appear contradictions . for instance , ( to take those given by himself ) if one say , the papists worship stocks and stones , another say , they worship a piece of bread , here is no contradiction . again , if one charge them with having their consciences affrighted with purgatory and domesday , and penances for their sins that they never live a quiet life ; another , that they carry their top and top gallant so high , that they will go to heaven without christ , or ( as we in the countrey phrase it ) trust not to his merits and righteousness alone for salvation , here may be no contradiction : for all papists are not , we know it well enough , of the same mould and form . some may more imbibe some principles of religion tending in appearance to mortification , some those that lead to pride and presumption ; and so be liable to several charges . but neither are these things inconsistent in themselves . men in their greatest consternation of spirit from sense of punishment , real or imaginary , wherewith they are disquieted , may yet proudly reject the righteousness of christ ; and if our author knows not this to be true , he knows nothing of the gospel . the next instance is of the same nature . one , he saith , affirmes , that murders , adulteries , lies , blasphemies , and all sin make up the bulk of popery ; another , that papists are so wholly given to good works , that they place in them excessive confidence . i scarce believe , that he ever heard any thus crudely charging them with either part of the imagined contradictory proposition , taking popery , as the protestants do , for the exorbitancy of the religion , which the romanists profess ; and considering the product of it in the most of mankind , it may be some by an usual hyperbole have used the words first mentioned ; but , if we should charge the papists , for being wholly given to good works , we should much wrong both them and our selves , seeing we perfectly know the contrary . the sum of both these things brought into one , is but this , that many papists in the course of a scandalously sinful life , do place much of their confidence in good works ; which is indeed , a strange contradiction in principles , between their speculation and practise ; but we know well enough , there is none in the charge . let us consider one more ; one affirmed , that the pope and all his papists fall down to pictures , and commit idolatry with them ; another , that the pope is so farr from falling down to any thing , that he exalts himself above all , that is called god , and is very antichrist . if one had said , he falls down to images , another , that he falls not down to images , there had been a contradiction indeed ; but our author by his own testimony being a civil logician , knows well enough that the falling down in the first proposition , and that in the second are things of a divers nature , and so are no contradiction . a man may fall down to images , and yet refuse to submit himself to the power that god hath set over him . and those of whom he speaks , would have told him , that a great part of the popes exalting himself against god , consists in his falling down to images , wherein he exalts his own will and tradition , against the will and express commands of god. the same may be shewed of all the following instances , nor can he give any one that shall manifest popery to be charged by sober protestants with any other contradictions , than what appears to every eye in the inconsistency of some of their principles one with another , and of most of them with their practise . in the particulars by himself enumerated , there is no other shew of the charge of contradictory evils in popery , then what by his additions and wresting expressions is put upon them . weary of such preaching in england , our author addressed himself to travail beyond the seas , where what he met withal , what he observed , the weight and strength of his own conversion , being laid in pretence upon it , ( indeed an apology for the more generally excepted against parts of his roman practise , and worship , being intended and persued ) must be particularly considered and debated . chap. xv. masse . sect . . the title our author gives to his first head of observation , is messach , on what account i know not ; unless it be with respect to a ridiculous hebrew etymologie of the word missa ; as though it should be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word quite of another signification . if this be that which his title intends , i wish him better success in his next etymologizing , for this attempt hath utterly failed him . missa never came out of the east nor hath any affinity with those tongues ; being a word utterly unknown to the syrians ; and graecians also , by whom all hebrew words that are used in religion came into europe . he that will trouble himself to trace the pedigree of missa , shall find it of no such antient stock , but a word , that with many others came into use in the destruction of the roman-empire , and the corruption of the latine-tongue . but as it is likely our author having not been accustomed to feed much upon hebrew roots , might not perceive the insipidness of this pretended traduction of the word missa , so also on the other side , it s not improbable , but that he might only by an uncouth word think to startle his poor countrymen , at the entrance of the story of his travels , that they might look upon him as no small person who hath the messach , and such other hard names , at his fingers ends : as the gnosticks heightned their disciples , into an admiration of them by paldab●oth , astaphaeum , and other names of the like hideous noise and found . of the discourse upon this messach what ever it is , there are sundry parts . that he begins with , is a preference of the devotion of the romanists incomparably above that of the protestants . this was the entrance of his discovery . catholicks bells ring oftner then ours , their churches are swept cleaner then ours ; yea , ours in comparison of theirs are like stables to a princely pallace ; their people are longer upon their knees , than ours , and upon the whole matter they are excellent every way in their worship of god , we every way blame worthy and contemptible : unto all which , i shall only mind him of that good old advice ; let thy neighbour praise thee , and not thine own mouth . and as for us , i hope we are not so bad , but that we should rejoyce truly to hear , that others were better . only we could desire , that we might find their excellency to consist in things not either indifferent wholly in themselves , or else disapproved by god , which are the wayes that hypocrisie usually vents it self in , and then boast of what it hath done . knowledge of god and his will , as revealed in the gospel , real mortification , abiding in spiritual supplications , diligent in universal obedience , and fruitfulness in good works , be as i suppose , the things which render our profession beautiful , and according to the mind of god. if our author be able , to make a right judgement of these things , and find them really abounding amongst his party , i hope , we shall rejoyce with him , though we knew the spring of them is not their popery , but their christianity . for the outside-shews , he hath as yet instanced in , they ought not , in the least , to have influenced his judgement in that disquisition of the truth , wherein he pretends he was engaged . he could not of old have come amongst the professors and mystae of those false religions , which by the light and power of the gospel , are now banished out of the world , where he should not have met with the same vizards and appearances of devotion , so that hitherto we find no great discoveries , in his messach . from the worship of the parties compared , he comes to their preaching , and finds them as differing as their devotion . the preaching of protestants of all sorts , is sorry pittiful stuffe . inconsequent words , senseless notions , or , at least , rhetorical flourishes , make it up ; the catholicks , grave and pithy . still all this , belongs to persons , not things . protestants preach as well as they can , and , if they cannot preach so well as his wiser romanists , it is their unhappiness , not their fault . but yet i have a little reason , to think , that our author is not altogether of the mind that here he pretends to be of , but that he more hates , and fears , then despises , the preaching of protestants . he knows well enough , what mischief it hath wrought his party , though prejudice will not suffer him to see what good it hath done the world ; and therefore doubting , as i suppose , lest he should not be able to prevail with his readers to believe him in that , which he would fain , it may be , but cannot believe himself , about the excellency of the preaching of his catholicks above that of protestants , he decryes the whole work , as of little or no use or concernment in christian religion . this it had been fair for him to have openly pleaded , and not to have made a flourish with that which he knew , he could make no better work of . nor is the preaching of the protestants , as is pretended , unlike that of the antients . the best and most famous preacher of the antient church , whose sermons are preserved , was chrysostom . we know , the way of his proceding in that work , was to open the words and meaning of his text ; to declare the truth contained and taught in it , to vindicate it from objections , to confirm it by other testimonies of scripture , and to apply all unto practise in the close . and as farr as i can observe , this , in general , is that method used by protestants , being that indeed , which the very nature of the work dictates unto them ; wherefore mistrusting lest he should not be able to bring men out of love with the preaching of protestants , in comparison of the endeavours of his party in the same kind , he turns himself another way and labours to perswade us , as i said , that preaching its self is of little or no use in christian religion ; for , so he may serve his own design , he cares not , it seems , openly to contradict the practise of the church of god , ever since there was a church in the world . to avoid that charge he tells us , that the apostles and apostolical churches , had no sermons , but all their preaching was meerly for the conversion of men to the faith , and , when this was done , there was an end of their preaching , and , for this he instanceth in the sermons mentioned in the acts , ch . , , , , , , , , , , , , , , , . i wonder , what he thinks of christ himself , whether he preached or no , in the temple , or in the synagogues of the jews ; and whether the judaical church to whose members he preached , were not then a true , yea , the only church in the world ; and , whether christ was not anointed and sent to preach the gospel to them ? if he know not this , he is very ignorant ; if he doth know it , he is somewhat that deserves a worse name : to labour to exterminate that out of the religion of christ , which was one of the chief works of christ ( for we do not read , that he went up and down singing mass , though i have heard of a fryer , that conceived , that to be his imployment ) is a work unbecoming any man , that would count himself wronged , not to be esteemed a christian. but what ever christ did , it may be , it matters not ; the apostles and apostolical churches had no sermons , but only such as they preached to infidels and jews to convert them ; that is , they did not labour to instruct men in the knowledge of the mysteries of the gospel , to build them up in their faith , to teach them more and more the good knowledg of god , revealing unto them the whole counsel of his will. and is it possible that any man who hath ever read over the new testament , or any one of paul's epistles , should be so blinded by prejudicies , and made so confident in his assertions , as to dare , in the face of the sun , whilst the bible is in every ones hand , to utter a matter so devoid of truth , and all colour or pretence of probability ? methinks men should think it enough to sacrifice their consciences to their moloch , without casting wholly away their reputation to be consumed in the same flames . it is true , the design of the story of the acts , being to deliver unto us the progress of the christian faith , by the ministry of the apostles , insists principally on those sermons which god in an especial manner , blessed to the conversion of souls , and encrease of the church thereby ; but , is there therefore no mention made of preaching in it , to the edification of their converts ? or , is there no mention of preaching , unless it be said , that such a one preached at such a time , so long , on such a text ? when the people abode in the apostles doctrine , acts . . i think the apostle taught them . and the ministry of the word , which they gave themselves unto , was principally in reference unto the church , ch. . . so peter and john preached the word to those whom philip had converted at samaria , ch. . . a whole year together paul and barnabas assembled themselves together with the church of antioch , and taught much people , ch. . . at troas , paul preached unto them who came together to break bread , ( that is , the church ) until midnight , ch. . , . which , why our author calls a dispute ; or , what need of a dispute there was , when only the church was assembled , neither i , nor he , do know . and ver . . & . he declares , that his main work and employment was , constant preaching to the disciples and churches ; giving commands to the elders of the churches to do the same . and what his practice was , during his imprisonment at rome , the close of that book declares . and these not footsteps , but express examples of , and precepts concerning , preaching to the churches themselves , and their disciples , we have in that book purposely designed , to declare their first calling and planting , not their progress and edification . should i trace the commands given for this work , the commendation of it , the qualifications and gifts for it bestowed on men by christ , and his requiring of their exercise , recorded in the epistles , the work would be endless , and a good part of most of them must be transcribed . in brief , if the lord christ continue to bestow ministerial gifts upon any , or to call them to the office of the ministry , if they are bound to labour in the word and doctrine , to be instant in season , and out of season in preaching the word to those committed to their charge ; if that be one of the directions given them , that they may know how to behave themselves in the church , the house of god ; if they are bound to trade with the talents their master entrusts them with , to attend unto doctrine with all diligence ; if it be the duty of christians to labour to grow and encrease in the knowledge of god and his will , and that of indispensable necessity unto salvation , according to the measure of the means god is pleased to afford unto them ; if their perishing through ignorance , will be assuredly charged on them who are called to the care , and freedom , and instructing of them ; this business of preaching , is an indispensible duty among christians . if these things be not so indeed , for ought i know , we may do what our adversary desires us ; even burn our bibles , and that as books that have no truth in them . our authors denial of the practice of antiquity , conformable to this of the apostles , is of the same nature . but that it would prove too long a diversion from my present work ; i could as easily trace down the constant sedulous performance of this duty from the dayes of the apostles , until it gave place to that ignorance which the world was beholding to the papal apostacy for , as i can possibly write so much paper , as the story of it would take up . but to what purpose should i do it ? our author , i presume , knows it well enough ; and others , i hope , will not be too forward in believing his affirmations of what he believes not himself . the main design of this discourse is , to cry up the sacrifice that the catholicks have in their churches , but not the protestants . this sacrifice he tells us , was the sum of all apostolical devotion , which protestants have abolished . strange ! that in all the writings of the apostles , there should not one word be mentioned of that which was the sum of their devotion . things , surely , judged by our author , of less importance , are at large handled in them . that they should not directly , nor indirectly , once intimate that which , it seems , was the sum of their devotion , is , i confess , to me , somewhat strange . they must make this concealment , either by design or oversight . how consistent the first is with their goodness , holiness , love to the church ; the latter with their wisdom and infallibility , either with their office , and duty ; is easie to judge . our author tells us , they have a sacrifice after the order of melchizedeck , paul tells us , indeed , that we have a high priest , after the order of melchizedech ; but , as i remember , this is the first time that ever i heard of a sacrifice after the order of melchisedech ; though i have read somewhat that roman catholicks say about melchisedechs sacrifice . our priest after the order of melchisedech , offered a sacrifice , that none ever had done before , nor can do after him , even himself . if the romanists think to offer him , they must kill him . the species of bread and wine , are but a thin sacrifice , next door to nothing , yea , somewhat worse then nothing , a figment of a thing impossible , or the shaddow of a dream , nor will they say they are any . it is true , which our author pleads in justification of the sacrifice of his church , that there were sacrifices among the jews , yea , from the beginning of the world , after the entrance of sin , and promise of christ to come made to sinners . for , in the state of innocency , there was no sacrifice appointed , because there was no need of an atonement . but all these sacrifices , properly so called , had no other use in religion , then to prefigure and represent the great sacrifice of himself to be made , by the son of god , in the fulness of time . that being once performed , all other sacrifices were to cease ; i mean , properly so called ; for we have still sacrifices metaphorical , called so by analogy , being parts of gods worship tendred unto him , and accepted with him , as were the sacrifices of old . nor is it at all necessary , that we should have proper sacrifices , that we may have metaphorical . it is enough , that such there have been , and that of gods own appointment . and we have still that only one real sacrifice , which was the life and soul of all them that went before . the substance being come , the light shaddowing of it , that was before , under the law , is vanished . the apostle doth expresly place the opposition that is between the sacrifice of christian-church , and that of the judaical in this , that they were often repeated , this was performed once for all , and is a living abiding sacrifice , constant in the church for ever , heb. . , . so that , by this rule , the repetition of the same , or any other sacrifice in the christian-church , can have no other foundation , but an apprehension of the imperfection of the sacrifice of christ ; for , saith he , where the sacrifice is perfect , and makes them perfect that come to god by it , there must be no more sacrifice . this then seems to be the real difference between protestants , and roman-catholicks in this business of sacrifice . protestants believing the sacrifice of christ to be absolutely perfect , so that there is no need of any other , and that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fresh and living way of going to god continually , with whom , by it , obtaining remission of sin , they know there is no more offering for sin ; they content themselves with that sacrifice of his , continually in its vertue and efficacy residing in the church . romanists looking on that as imperfect , judge it necessary to institute a new sacrifice of their own , to be repeated every day , and that without any the least colour or warrant from the word of god , or example of the apostles . but our author puts in an exception , and tells us those words of luke , acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are well and truly rendred by erasmus , sacrificantibus illis domino : which one text , saith he , gives double testimony to apostolical sacrifice and priestly ordination ; and he strengthens the authority of erasmus with reason also , for the word can import nothing but sacrifice , since it was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for other inferiour ministeries of the word and sacraments are not made to god , but the people ; but the apostles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , administring , liturgying , sacrificing to our lord. for what he adds of ordination , it belongs not unto this discourse . authority and reason are pleaded to prove , i know not what , sacrifice to be intended in these words . erasmus is first pleaded , to whose interpretation , mentioned by our author , i shall only add his own annotations in the explication of his meaning ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , quod proprium est operantium sacris , nullum autem sacrificium deo gratius , quàm impartiri doctrinam evangelicam . so that , it seems , the preaching of the gospel , or taking care about it , was the sacrifice that erasmus thought of in his translation and exposition : yea , but the word is truly translated sacrisicantilus . but who , i pray , told our author so ? the original of the word is of a much larger signification . it s common use is , to minister in any kind ; it s so translated , and expounded by all learned impartial men , and is never used in the whole new testament to denote sacr●ficing . nor is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ever rendred in the old testament by the . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. nor is that word used absolutely , in any author , profane or ecclesiastical , to signifie , precisely , sacrificing . and i know well enough what it is that makes our author say , it is properly translated sacrificing ; and i know as well , that he cannot prove what he sayes ; but he gives a reason for what he sayes , it 's said , to be made to the lord , whereas other inferior ministerial acts , are made to the people . i wish , heartily , he would once leave this scurvy trick of cogging in words , to deceive his poor unwary reader ; for what , i pray , makes his , made , here ? what is it that is said to be made to the lord ? it is , when they were ministring to the lord , so the words are rendred ; not when they were making , or making sacrifice , or when they made sacrificing unto the lord. this wild guord , made , puts death into his pot. and we think here in england , that in all ministerial acts , though performed towards the people , and for their good , yet men administer to the lord in them , because performing them by his appointment , as a part of that worship which he requires at their hands . in the close of our authors discourse , he complains of the persecutions of catholicks : which what ever they are , or have been , for my part , i neither approve , nor justifie ; and do heartily wish , they had never shewed the world those wayes of dealing with them , who dissented from them in things concerning religion , whereof themselves now complain ; how justly , i know not . but if it be for the masse that any of them have felt , or do fear suffering , which i pray god avert from them , i hope they will at length come to understand how remote it is from having any affinity with the devotion of the apostolical churches , and so free themselves , if not from suffering , yet at lest from suffering for that which being not accepted with god , will yield them no solid gospel-consolation in what they may endure or undergo . chap. xvi . blessed virgin. sect . . pag. . the twenty second paragraph concerning the blessed virgin , is absolutely the weakest and most disingenious in his whole discourse . the work he hath in hand● is to take off offence from the roman doctrine and practice , in reference unto her . finding that this could not be handsomely gilded over , being so rotten and corrupt , as not to bear a new varnish , he turns his pen to the bespattering of protestants , for contempt of her , without the least respect to truth or common honesty . of them it is , that he says , that they vilifie and blaspheme her , and cast gibes upon her , which he sets off with a pretty tale of a protestant bishop , and a catholick boy ; and lest this should not suffice to render them odious , he would have some of them thought to taunt at christ himself ; one of them , for ignorance , passion , and too much haste for his breakfast . boldly to calumniate , that something may cleave , is a principle that too many have observed in their dealings with others in the world . but , as it containes a renuntiation of the religion of jesus christ , so it hath not alwayes well succeeded . the horrid and incredible reproaches that were cast by the pagans on the primitive christians , occasioned sundry ingenious persons to search more into their way , then otherwise they would have done ; and thereby , their conversion . and i am perswaded , this rude charge on protestants , as remote from truth , as any thing that was cast on the first christians by their adversaries , would have the same effects on roman-catholicks , might they meet with the same ingenuity and candor . that any protestant should be moved or shaken in his principles , by such calumnies , is impossible . every one that is so , knows , that as the protestants believe every thing that is spoken of the blessed virgin , in the scripture , or creed , or whatever may be lawfully deduced from what is so spoken ; so they have all that honour and respect for her , which god will allow to be given to any creature . surely , a confident accusation of incivility and blasphemy , for not doing that , which they know they do , and profess to all the world they do , is more like to move men in their patience towards their accusers , then to prevail with them , to join in the same charge against others , whom they know to be innocent as themselves . neither will it relieve our author in point of ingenuity and truth , that , it may be , he hath heard it reported , of one or two brain-sick , or frantick persons in england , that they have cast out blasphemous reproaches against the blessed mother of god. it is credibly testified , that pope leo should , before witnesses , profess his rejoycing at the advantages they had at rome , by the fable of christ. were it handsome now in a protestant , to charge this blasphemy upon all papists , though uttered by their head and guide ; and to dispute against them from the confession of the jews , who acknowledge the story of his death and suffering to be true ; and of the turks , who have a great honour and veneration for him unto this day . well may men be counted catholicks , who walk in such paths , but i see no ground or reason why we should esteem them christians . had our author spoken to the purpose , he should have proved the lawfulness ▪ or if he had spoken to his own purpose , with any candor of mind , or consistency of purpose , in the pursuit of his design , have gilded over the practise of giving divine honour to the holy virgin ; of worshipping her with adoration , as protestants say , due to god alone ; of ascribing all the titles of christ unto her , turning lord , in the psalms , in most places , into lady ; praying to her , not only to entreat , yea , to command her son to help and save them , but to save them her self , as she to whom her son hath committed the administration of mercy , keeping that of justice to himself ; with many other the like horrid blasphemies , which he shall hear more of , if he desire it . but in stead of this difficult task , he takes up one , which , it seems , he looked on as far easier , falsly to accuse protestants of blaspheming her . we usually smile in england at a short answer that one is said to have given bellarmine's works ; i hope , i may say without offence , that if it were not uncivil , it might suffice for an answer to this paragraph . but though most men will suppose , that our author hath overshot himself , and gone too far in his charge , he himself thinks , he hath not gone far enough ; as well knowing , there are some bounds , which when men have passed , their only course is to set a good face upon the matter , and to dare on still . wherefore to convince us of the truth of what he had delivered concerning protestants reviling and blaspheming the blessed virgin , he tels us , that it is no wonder , seeing some of them in forrain parts , have uttered words against the very honour of jesus christ himself . to make this good , calvin is placed in the van , who is said , to taunt at his ignorance , and passion , and too much haste for his breakfast , when he curst the figtree , who if , as is pretended , he had studyed catholick divines , they would have taught him a more modest and pious interpretation . it is quite beside my purpose and nature of the present discourse , to recite the words of private men , and to contend about their sense and meaning . i shall therefore only desire the reader , that thinks himself concerned in this report , to consult the place in calvin pointed unto ; and if he finds any such taunts , as our author mentions , or any thing delivered concerning our lord christ , but what may be confirmed by the judgement of all the antient fathers , and many learned romanists ; i will be content to lose my reputation with him , for any skill in judging at the meaning of an author . but what thoughts he will think meet to retain for this informer , i leave to himself . what catholick divines calvin studyed , i know not ; but , i am sure , if some of those whom his adviser accounts so , had not studyed him , they had never stole so much out of his comments on the scripture , as they have done the next primitive protestants , that are brought in , to make good this charge , are servetus , gibraldus , lasmaninus , and some other anti-trinitarian hereticks ; in opposition to whose errors , both in their first rise , and after-progress , under the management of faustus socinus , and his followers , protestants all europe over , have laboured far more abundantly , and with far greater success , then all his roman-catholicks . it seems they must now all pass for primitive protestants , because the interest of the catholick-cause requires it should be so . this is a communicable branch of papal omnipotency , to make things and persons to be , what they never were . from them , a return is made again , to luther , brentius , calvin , swinglius , who are said to nibble at arianism , and shoot secrets darts at the trinity ; though all impartial men must needs confess , that they have asserted and proved the doctrine of it , far more solidly then all the schoolmen in the world were able to do . but the main weight of the discourse of this paragraph , lies upon the prety tale , in the close of it , about a protestant bishop , and a catholick boy ; which he must be a very cato that can read without smiling . it is a little too long to transcribe , and i cannot tell it over again without spoyling of it , having never had that faculty in gilding of little stories , wherein our author excelleth . the sum is , that the boy being reproved by the bishop , for saying a prayer to her , boggled at the repetition of her name when he came to repeat his creed , and cryed , my lord , here she is again , what shall i do with her now ? to whom the bishop replyed , you may let her passe in your creed , but not in your prayers . whereupon our author subjoyns , as though we might have faith , but neither hope nor charity for her . certainly , i suppose , my countrimen cannot but take it ill , that any man should suppose them such stupid blockheads , as to be imposed on with sophistry , that they may feel through a pair of mittens ; tam vacui capitis populum phaeaca putasti ? for my part , i can scarce think it worth the while to relieve men , that will stoop to so naked a lure . but that i may pass on , i will cast away one word , which nothing but gross stupidity can countenance from needlesseness . the blessed virgin is mentioned in the creed , as the person of whom our saviour was born : and we have therefore faith for her ; that is , we believe that christ was born of her ; but do we therefore believe in her ? certainly no more then we do in pontius pilate , concerning whom we believe that christ was crucified under him : a bare mention in the creed , with reference to somewhat else believed in , is a thing in its self indifferent ; and we see occasionally befell the best of women , and one of the worst of men ; and what hope and charity should we thence conclude , that we ought to have for her ? we are past charitable hopes that she is for ever blessed in heaven , having full assurance of it . but if by hope for her , he means the placing of our hope , trust , and confidence in her , so as to pray unto her , as his meaning must be , how well this follows from the place she hath in the creed , he is not a man who is not able to judge . chap. xvii . images . sect . . the next excellency of the roman-church , which so exceedingly delighted our author in his travails , is their images . it was well for him that he travailed not in the days of the apostles , nor for or years after their decease . had he done so , and , in his choice of a religion , would have been influenced by images and pictures , he had undoubtedly turned pagan ; ( or else a gnostick ; for those pretended christians , indeed wretches worse then pagans , as epiphanius informes us , had got images of christ , which , they said , were made in the dayes of pontius pilate , if not by him . ) their temples being richly-furnished and adorned with them , whilst christian oratories were utterly destitute of them . to forward also his inclination , he would have found them not the representations of ordinary men , but of famous hero's , renowned throughout the whole world , for their noble acchievements and inventions of things necessary to humane life ; and those pourtrayed to the life , in the performance of those actions which were so useful to mankind , and by which they had stirred up just admiration of their virtue in all men . moreover , he would have found their learned men profound philosophers , devout priests , and virgins , contemning the christians for want of those helps to devotion towards god , which in those images they enjoyed ; and objecting to them their rashness , fury , and ignorance in demolishing of them . as far as i can perceive by his good inclination to this excellency of religion ( the imagery of it ) had he lived in those dayes , he would have as easily bid adiew to christianity , as he did in these to protestantism . but the excellent thoughts , he tells us that such pictures and images are apt to cast into the minds of men , makes them come to our mount zion , the city of the living god , to celestial jerusalem , and society of angels , and so onward , as his translation somewhat uncouthly , and improperly renders that place of the apostle , hebr. . a man indeed distraught of his wits , might possibly entertain some such fancies upon his entring of an house , full of fine pictures and images ; but that a sober man should do so , is very unlikely . it is a sign how well men understand the apostle's words , when they suppose themselves furthered in their meditation on them by images and pictures ; and yet it were well , if this abuse were all the use of them in the romish church : i wish , our author would inform us truly , whether many of those whom he tells us , he saw so devout in their churches , did not lay out a good part of their devotion upon the fine pictures , and images he saw them fall down before . images began first in being ignorant peoples books , but they ended in being their gods or idols : alas poor souls ! they know little of those many curious windings , and turnings of mind , through the maeanders of various distinctions , which their masters prescribe to preserve them from idolatry , in that veneration of images , which they teach them ; when it is easie for them to know , that all they do in this kind , is contrary to the express will and command of god. but that our author may charge home upon his countrymen , for removing of images out of churches , he tells us , that it is the judgement of all men , that the violation of an image , redounds to the prototype . true , provided it be an image rightly and duly destined to represent him that is intended to be injured . but suppose , any man against the express command of a king , should make an image of him , on purpose to represent him deformed and ridiculous to the people , would he interpret it an injury , or dishonour done unto him , if any one , out of allegiance , should break or tear such an image in pieces ? i suppose , a wise and just king would look on such an action as a rewardable piece of service ; and would in time take care for the punishment of him that made it . the hanging of traitors in effigie , is not to cast a dishonour upon the person represented , but a declaration of what he doth deserve , and is adjudged unto . the psalmist indeed complains , that they broke down the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or carved works , in the walls and seeling of the temple ; but that those apertiones , or incisurae , were not pictures and images for the people to adore and venerate , or were appointed for their instruction , if our author knows not , he knows whither to repair to be instructed , viz. to any comment , old or new , extant on that psalm . and it is no small confidence to use scripture out of the old testament , for the religious use of images , of mens finding out and constitution ; whereas they may finde as many testimonies for more gods ; enow indeed , wherein the one are denyed , and the other forbidden . nor will the ensuing contemplation of the means whereby we come to learn things we know not , namely by our senses , whence images are suited to do that by the eye , which sermons do by the ear , and that more effectually , yield him any relief in his devotion for them . there is this small difference between them , that the one means of instruction is appointed by god himself ; the other , that is pretended to be so , absolutely forbidden by him . and these fine discourses of the actuosity of the eye above the ear , and its faculty of administring to the fancy ; are but pitiful weak attempts for men that have no less work in hand , then to set up their own wisdom in the room of , and above , the wisdom of god. and our author is utterly mistaken , if he think , the sole end of preaching the cross and death of christ , is to work out such representations to the mind , as oratory may effect for the moving of corresponding affections . this may be the end of some mens rhetorical declamations about it . if he will a little attentively read over the epistles of paul , he will discern other ends in his preaching christ , and him crucified , which the fancies he speaks of , have morally little affinity with all . but what if catholicks having nothing to say for their practice in the adoration of images , seeing the protestants have nothing but simple pretences for their removal out of churches ; these simple pretences are express reiterate commands of god : which what value they are of with the romanists , when they lay against their wayes and practice , is evident . the arguments of protestants when they deal with the romanists , are not directed against this , or that , part of their doctrine or practice about images , but the whole ; that is , the making of them , some of god himself , the placing of them in churches , and giving them religious adoration ; not to speak of the abominable miscarriages of many of their devotionists in teaching , or of their people in committing with them as gross idolatry , as ever any of the antient heathens did ; which shall at large be proved , if our author desires it . against this principle , and whole practise , one of the protestants pretences , as they are called , laies in the second commandment , wherein the making of all images for any such purpose , is expresly forbidden : but the same god , say they , commanded cherubims to be made , and placed over the ark. he did so ; but i desire to know , what the cherubs were images of ; and that they would shew , he ever appointed them to be adored , or to be the immediate objects of any veneration , or to be so much as historical means of instruction , being alwayes shut up from the view of the people , and representing nothing that ever had a real subsistence in rerum natura . besides , who appointed them to be made ? as i take it , it was god himself , who did therein no more contradict himself , then he did , when he commanded his people to spoil the egyptians , having yet forbid all men to steal . his own special dispensation of a law , constitutes no general rule . so that ( whoever are blind , or fools ) it is certain , that the making of images for religious veneration , is expresly forbidden of god unto the sons of men . but alas ! they were forraign images , the ugly faces of moloch , dagon , ashtaroth ; he forbad not his own . yea , but they are images or likenesses of himself , that in the first place , and principally , he forbids them to make , and he enforceth his command upon them from hence , that when he spake unto them in horeb , they saw no manner of similitude , deut. . . which surely concerned not the ugly face of moloch . and it is a very prety fancy of our author , and inferiour to none of the like kind , that we have met with , that they have in their catholick churches , both , thou shalt not make graven images , and thou shalt make graven images ; because they have the image of st. peter , not of simon magus ; of st. bennet , or good st. francis , not of luther and calvin . i desire to know , where they got that command , thou shalt make images ? in the original and all the translations , lately published in the biblia polyglotta , it is , thou shalt not . so it is in the writings of all the antients ; as for this new command , thou shalt make graven images ; i cannot guess from whence it comes ; and so shall say no more about it . only i shall ask him one question in good earnest , desiring his resolution the next time he shall think fit to make the world merry with his witty discourses ; and it is this . suppose the jews had not made the images of jannes and jambres , their simon magus's , but of moses and aaron ; and had placed them in the temple and worshipped them as papists do the images of peter or the blessed virgin , whether he thinks it would have been approved of god or no ▪ i fear , he will be at a stand . but i shall not discourage him , by telling him before hand , what will befal him , on what side soever he determines the question . he will not yet have done , but tells us , the precept lies in this , that men shall not mak● to themselves : as if he had said , when you come into the land among the gentiles , let none of you make to himself any of the images he shall see there set up by the inhabitants contrary to the law of moses , and the practise of the synagogue , which doth so honour her cherubims , that she abominates all idols and their sculpture ▪ and thus if any catholick should make to himself contrary to what is allowed , any peculiar image of the planets , &c. but that nil admirari relieves me , i should be at a great loss in reading these things ; for truly a man would think , that he that talks at this rate , had read the bible no otherwise then he would have our people to do it , that is , not at all . i would i could prevail with him for once to read over the book of deuteronomy . i am perswaded , he will not repent him of his pains , if he be a lover of truth , as he pretends he is . at least , he could not miss of the advantage of being delivered from troubling himself and others hereafter with such gross mistakes . if he will believe the author of the pentateuch , it was the image of the true god , that was principally intended in the prohibition of all images whatever , to be made objects of divine adoration , and that without any respect unto the cherubims over the ark , everlastingly secluded from the sight of the people . and the images of the false gods are but in a second place forbidden ; the gods themselves being renounced in the first commandement . and it is this making unto a man's self any image whatever , without the appointment of god , that is the very substance of the command . and i desire to know of our author , how any image made in his church comes to represent him to whom it is assigned , or to have any religious relation to him ; for instance to st. peter , rather then to simon magus , or judas , so that the honour done unto it , should redound to the one , rather then to the other . it is not from any appointment of god , nor from the nature of the thing it self ; for the carved piece of wood , is as fit to represent judas as peter ; not from any influence of vertue and efficacy from peter , into the statua , as the heathens pleaded for their image-worship of old . i think , the whole relation between the image and the pretended prototype , depends solely on the imagination of him that made it , or him that reverenceth it . this creative faculty in the imagination , is that which is forbidden to all the sons of men in the non facies tibi , thou shalt not make to thy self ; and when all is done , the relation supposed , which is the pretended ground of adoration is but imaginary and phantastick . a sorry basis for the building erected on it . this whimsical termination of the worship in the prototype by vertue of the imaginations creation of a relation between it and the image , will not free the papists from down-right idolatry in their abuse of images ; much less will the pretence that it is the true god they intend to worship , that true god having declared all images of himself set up without his command , to be abominable idols . chap. xviii . latin service . sect . . pag. . the next thing he gilds over , in the roman practise is , that which he calls , their latin service ; that is , their keeping of the word of god , and whole worship of the church , ( in which two , all the general concernments of christians do lie ) from their understanding , in an unknown tongue . we find it true , by continual experience , that great successes , and confidence in their own abilities , do encourage men to strange attempts ; what else could make them perswade themselves that they should prevail with poor simple mortals to believe , that they have nothing to do with that , wherein , indeed , all their chiefest concernments do lie ; and that contrary to express direction of scripture , universal practice of the churches of old , common sense , and the broadest light of that reason , whereby they are men , they need not at all understand the things wherein their communion with god doth consist , the means whereby they must come to know his will , and way wherein they must worship him . nor doth it suffice these gentlemen to suppose , that they are able to flourish over their own practice with such pretences , as may free it from blame ; but they think to render it so desirable , as either to get it embraced willingly by others , or countenance themselves in imposing it upon them whether they will or no. but as they come short of those advantages , whereby this matter , in former days , was brought about , or rather come to pass : so to think , at once , to cast those shackles on men now they are awake , which were insensibly put upon them when they were asleep , and rejected on the first beam of gospel-light that shined about them ; is , i hope , but a pleasing dream . certain i am , there must be other manner of reasonings , then are insisted upon by our author , or have been by his masters as yet , that must prevail on any who are not on the account of other things , willing to be deluded in this . that the most of christians need never to read the scripture , which they are commanded by god to meditate in day and night , to read , study , and grow in the knowledge of , and which by all the antient fathers of the church they are exhorted unto ; that they need no● understand those prayers which they are commanded to pray with understanding , and wherein lies a principal exercise of their faith and love towards god , are the things which are here recommended unto us : let us view the arguments , wherewith , first the general custome of the western empire , in keeping the mass and bible in an unknown tongue , is pleaded . but , what is a general custome of the western empire , in opposition to the command of god , and the evidence of all that reason that lies against it ? have we not an express command , not to follow a multitude to do evill ? besides , what is , or ever was , the western empire unto the catholicism of the church of christ , spread over the whole world ? within an hundred years after christ , the gospel was spread to nations , and in places , whither the roman power never extended it self , romanis inaccessa loca ; much less that branch of it , which he calls the western empire ? but neither yet was it the custom of the western empire , to keep the bible in an unknown tongue , or to perform the worship of the church in such a language . whilst the latin tongue was only used by them , it was generally used in other things , and was the vulgar tongue of all the nations belonging unto it . little was there remaining of those tongues in use , that were the languages of the provinces of it , before they became so . so that though they had their bible in the latin tongue , they had it not in an unknown ; no more than the grecians had , who used it in greek . and when any people received the faith of christ , who had not before received the language of the romans , good men translated the bible into their own ; as hierom did for the dalmatians . whatever then may be said of the latin , there is no pretence of the use of an unknown tongue , in the worship of the church in the western empire , until it was over-run , destroyed , and broken in pieces by the northern nations , and possessed by them , ( most of them pagans ) who brought in several distinct languages into the provinces , where they seated themselves . after those tumults ceased , and the conquerors began to take up the religion of the people , into whose countries they were come , still retaining with some mixtures , their old dialect ; that the scripture was not in all places ( for in many it was ) translated for their use , was the sin and negligence of some , who had other faults besides . the primitive use of the latin tongue in the worship of god , and translation of the bible into it in the western empire , whilst that language was usually spoken and read , as the greek in the grecian , is an undeniable argument of the judgement of the antient church , for the use of the scripture , and church-liturgies in a known tongue . what ensued on ; what was occasioned by that inundation of barbarous nations , that buried the world for some ages in darkness and ignorance , cannot reasonably be proposed for our imitation . i hope , we shall not easily be induced either to return unto , or embrace , the effects of barbarism . but , saith our author , secondly , catholicks have the sum of scripture , both for history and dogm , delivered them in their own language , so much as may make for their salvation ; good orders being set and instituted for their proficiency therein ; and what needs any more ? or why should they be further permitted , either to satifie curiosity , or to raise doubt● , or to wrest words and examples there recorded unto their own ruin , as we see now by experience men are apt to do . what catholicks have , or have not , is not our present dispute . whether what they have of story and dogm in their own language , be that which paul calls the whole counsel of god , which he declared at ephesus , i much doubt . but the question is , whether they have what god allows them , and what he commands them to make use of ? we suppose , god himself , christ , and his apostles , the antient fathers of the church , any of these , or , at least , when they all agree , may be esteemed as wise as our present masters at rome . their sense is , that all scripture given by inspiration from god , is profitable for doctrine ; it seems these judge not so , and therefore they afford them so much of it as may tend to their good . for my part , i know whom i am resolved to adhere to , let others do as seems good unto them . nor where god hath commanded and commended the use of all , do i believe , the romanists are able to make a distribution , that so much of it , makes for the salvation of men , the rest only serves to satisfie curiosity , to raise doubts , and to occasion men to wrest words and examples . nor , i am sure , are they able to satisfie me , why any one part of the scripture should be apt to do this more then others . nor will they say this at all of any part of their mass. nor is it just to charge the fruits of the lusts and darkness of men , on the good word of god. nor is it the taking away from men of that alone , which is able to make them good and wise , a meet remedy to cure their evils and follies . but these declamations against the use and study of the scripture , i hope , come too late . men have found too much spiritual advantage by it , to be easily driven from it . it self gives light to know its excellency , and defend its use by . but the book is sacred , he says , and therefore not to be sullied by every hand ; what god hath sanctified , let not man make common . it seems then those parts of the scripture , which they afford to the people , are more useful , but less sacred , than those that they keep away . these reasons justle one another unhandsomly . our author should have made more room for them ; for they will never lie quietly together . but what is it , he means by the book ? the paper , ink , letters , and covering ? his master of the schools will tell him , these are not sacred ; if they are , the printers dedicate them . and it 's a pretty pleasant sophism , that he adds , that god having sanctified the book , we should not make it common . to what end i pray , hath god sanctified it ? is it , that it may be laid up , and be hid from that people , which christ hath prayed , might be sanctified by it ? is it any otherwise sanctified , but as it is appointed for the use of the church of all that believe ? is this to make it common , to apply it unto that use , whereunto of god it is segregated ? doth the sanctification of the scripture , consist in the laying up of the book of the bible , from our profane utensils ? is this that , which is intended by the author ? would it do him any good to have it granted , or further his purpose ? doth the mysteriousness of it , lie in the books being locked up ? i suppose , he understands this sophistry well enough , which makes it the worse . but we have other things , yet pleaded , as the example of the hebrew church , who neither in the time of moses , nor after , translated the scripture into the syriack ; yea , the book was privately kept in the ark or tabernacle , not touched or looked on by the people , but brought forth at times to the priest , who might upon the sabbath day read some part of it to the people , and put them in mind of their laws , religion , and duty . i confess , in this passage , i am compelled to suspect more of ignorance then fraud ; notwithstanding the flourishing made in the distribution of the old testament , into the law , prophets , and h●giography . for first , as to the translation of the scripture by the jews into the syriack tongue , to what purpose doth he suppose , should this be done ? it could possibly be for no other than that , for which , his masters keep the bible in latine . i suppose , he knows , that at least until the captivity , when most of the scripture was written , the hebrew , and not the syriack , was the vulgar language of that people . it 's true indeed , that some of the noble and chief men that had the transaction of affairs with neigbhour-nations , had learned the syriack language toward the end of their monarchy ; but the body of the people were all ignorant of it , as is expresly declared , kings . . to what end then should they translate the scripture into that language , which they knew not , out of that , which alone they were accustomed to from their infancy , wherein it was written ? had they done so , indeed it would have been a good argument for the romanists to have kept it in latine , which their people understand almost as well as the jews did syriack . i thought , it would never have been questioned , but that the judaical church had enjoyed the scripture of the old testament , in their own vulgar language , and that without the help of a translation . but we must not be confident of any thing for the future . for the present this i know , that not only the whole scripture that was given the church for its use before the captivity , was written in the tongue that they all spake and understood , but that the lord sufficiently manifests , that what he speaks unto any , he would have it delivered unto them in their own language ; and therefore appointing the jews what they should say unto the chaldean idolaters , he expresseth his mind in the caldee tongue , jerem. . . where alone , in the scripture , there is any use made of a dialect , distinct from that in vulgar use ; and that because the words were to be spoken unto them , to whom that dialect was vulgar . and when after the captivity , the people had learned the caldee language , some parts of some books then written , are therein expressed to shew , that it is not this , or that language , which on its own account , is to confine the compass of holy writ ; but that that , or those , are to be used , which the people , who are concerned in it , do understand . but what language soever it was in , it was kept privately in the ar● or tabernacle , not touched , not looked upon by the people , but brought forth at times to the priest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what book was kept in the ark ? the law , prophets , and hagiography ? who told you so ? a copy of the law indeed , or pentateuch , was by god's command put in the side of the ark , deut. . . that the prophets , or hagiography , were ever placed there , is a great mistake of our author ; but not so great as that that follows ; that the book placed in the side of the ark , was brought forth for the priest to read in on the sabbath days ; when as all men know , the ark was placed in the sanctum sanctorum of the tabernacle and temple , which only the high priest entred , and that once a a year , and that without liberty of bringing any thing out which was in it , for any use whatever . and his mistake is grossest of all , in imagining , that they had no other copies of the law or scripture , but what was so laid up in the side of the ark. the whole people being commanded to study in it continually , and the king in special , to writeout a copy of it with his own hand , deut. . . out of an authentick copy ; yea , they were to take sentences out of it ; to write them on their fringes , and posts of their doors and houses , and on their gates ; all to bind them to a constant use of them . so that this instance , on very many accounts was unhappily stumbled on by our author , who , ( as it seems ) knows very little of these things . he was then evidently in haste , or wanted better provision , when on this vain surmise , he proceeds to the encomiums of his catholick mother's indulgence to her children , in leaving of the scripture in the hands of all that understand greek and latin ( how little a portion of her family ; and to a declamation against ) the preaching and disputing of men about it , with a commendation of that reverential ignorance , which will arise in men from whom the means of their better instruction is kept at a distance . another discourse we have annexed to prove , that the bible cannot be well translated , and that it loseth much of its grace and sweetness , arising from a peculiarity of spirit in its writers , by any translation whatever . i do , for my part , acknowledg , that no translation is able in all things universally to exhibit , that fulness of sense , and secret vertue , to intimate the truth it expresseth to the mind of a believer , w●● is in many passages of scripture in its original languages ; but how this will further the romanists pretensions who have enthroned a translatiō for the use of their whole church , and that none of the best neither , but in many things corrupt and barbarous , i know not : those who look on the tongues wherein the scripture was originally written as their fountains , if at any time they find the streams not so clear , or not to give so sweet a rellish as they expected , are at liberty , if able , to repair to the fountains themselves . but those who reject the fountains , and betake themselves to one only stream , for ought i know must abide by their own inconveniencies , without complaining . to say , the bible cannot be well translated , and yet to make use , principally at least , of a translation , with an undervaluing of the originals , argues no great consistency of judgement , or a prevalency of interest . that which our author in this matter sets off with a handsome flourish of words , and some very unhandsome similitudes , considering what he treats of , he sums up , p. . in these words ; i would by all say thus much , the bible translated out of its own sacred phrase into a prophane and common one , loseth both its propriety and amplitude of meaning , and is likewise devested of its peculiar majesty , holiness , and spirit : which is reason enough , if no other , why it should be kept inviolate in its own style and speech . so doth our author advance his wisdom and judgment above the wisdom and judgment of all churches and nations that ever embraced the faith of christ for a years ; all which , notwithstanding what there is of truth in any of his insinuations , judged it their duty , to translate the scripture into their mother tongues , very many of which translations are extant even to this day . besides , he concludes with us in general ambiguors terms , as all along in other things his practice hath been . what means he by the bible's own sacred phrase , opposed to a prophane and common one . would not any man think , that he intended the originals wherein it was written ? but i dare say , if any one will ask him privately , he will give them another account ; and let them know , that it is a translation , which he adorns with those titles ; so , that upon the matter , he tells us , that seeing the bible cannot be without all the inconveniences mentioned , it 's good for us to lay aside the originals , and make use only of a translation ; or at least preferre a translation before them . what shall we do with those men that speak such swords and daggers , and are well neither full nor fasting , that like the scripture , neither with a translation , nor without it ? moreover , i fear , he knows not well , what he means , by its own sacred phrase , and a prophane common one ; is it the syllables and words of this or that language , that he intends ? how comes one , to be sacred , another prophane and common ? the languages wherein the scriptures were originally written , have been put to as bad uses , as any under heaven ; nor is any language prophane or common so , as that the worship of god performed in it , should not be accepted with him , that there is a frequent loss of propriety and amplitude of meaning in translations , we grant . that the scriptures by translations , if good , true , and significant , according to the capacity and expressiveness of the languages whereinto they are translated , are divested of the majesty , holiness , and spirit , is most untrue . the majesty , holiness , and spirit of the scriptures , lyes not in words and syllables , but in the truths themselves expressed in them : and whilest these are incorruptedly declared in any language , the majesty of the word is continued . it is much , that men preferring a translation before the originals , should be otherwise minded ; especially , that translation being , in some parts , but the translation of a translation , and that the most corrupt in those parts , which i know extant . and this with many fine words , prety allusions , and similitudes , is the sum of what is pleaded by our author , to perswade men to forgo the greatest priviledg , which from heaven they are made partakers of , & the most necessary radical duty that in their whole lives is incumbent on them . it is certain , that the giving out of the holy scripture from god , is an effect of infinite love and mercy ; i suppose it no less certain , that the end for which he gave it , was , that men by it might be instructed in the knowledge of his will , and their obedience that they owe unto him , that so at length they may come to the enjoyment of him . this it self declares to be its end . i think also , that to know god , his mind and will , to yield him the obedience that he requires , is the bounden duty of every man ; as well as , to enjoy him , is their blessedness . and , can they take it kindly of those , who would shut up this gift of god from them whether they will or no ? or be well pleased with them that go about to perswade them , that it is best for them , to have it kept by others for them ; without their once looking into it , if i know them aright , this gentleman will not find his countrey-men willing to part with their bibles on such easie tearms . from the scripture , concerning which he affirmeth , that it lawfully may , and in reason ought , and in practise ever hath been segregated in a language not common to vulgar ears , all which things are most unduly affirmed , and , because we must speak plainly , falsly ; he proceeds to the worship of the church , and pleads that that also ought to be performed in such a language . it were a long and tedious business , to follow him in his guilding over this practise of his church ; we may make short work with him . as he will not pretend , that this practise hath the least countenance from scripture ; so , if he can instance in any church in the world , that for years , at least , after it , set out in the use of a worship , the language whereof the people did not understand , i will cease this contest . what he affirms of the hebrew church keeping her rites in a language differing from the vulgar , whether he intend before or after the captivity , is so untrue , as that i suppose , no ingenious man would affirm it , were he not utterly ignorant of all judaical antiquity , which i had cause to suspect before , that our author is . from the dayes of moses to the captivity of babylon , there was no language in vulgar use among the people , but only that wherein the scripture was written , and their whole worship celebrated . after the captivity , though insensibly they admitted corruptions in their language , yet they all generally understood the hebrew , unless it were the hellenists , for whose sakes they translated the scripture into greek ; and , for the use of the residue of their people , who began to take in a mixture of the syro-chaldean language with their own , the targum were found out . besides , to the very utmost period of that church , the solemn worship performed in the temple , as to all the interest of words in it , was understood by the whole people , attending on god therein . and in that language did the bible lye open in their synagogues , as is evident from the offer made by them to our saviour of their books to read in , at his first entrance into one at capernaum . these flourishes then of our orator , being not likely to have the least effect upon any who mind the apostololical advice of taking heed lest they be beguiled with inticing words , we shall not need much to insist upon them . this custom of performing the worship of god in the congregation in a tong unknown to the assembly , renders , he tells us , that great act more majestick and venerable ; but why , he declares not . a blind veneration of what men understand not , because they understand it not , is neither any duty of the gospel , nor any part of its worship . st. paul tells us , he would pray with the spirit , and pray with understanding also ; of this majestick shew , and blind veneration of our author , scripture , reason , experience of the saints of god , custom of the antient churches know nothing . neither is it possible to preserve in men a perpetual veneration of they know not what , nor , if it could be preserved , is it a thing that any way belongs to christian religion . nor can any rational man conceive , wherein consists the majesty of a mans pronouncing words , in matters wherein his concernment lies , in a tongue that he understands not . and i know not wherein this device for procuring veneration in men , exceeds that of the gnosticks , who fraught their sacred administrations , with strange uncouth names and terms , intended , as farr as appears , for no other end but to astonish their disciples . but then the church , he saith , as opposite to babel , had one language all the world over , the latine tongue being stretched as large and as wide as the catholick church , and so any priest may serve in several countries administring presently in a place by himself or others converted , which are conveniencies attending this custom and practise . prety things to perswade men to worship god they know not how ; or to leave that unto others to do for them , which is their own duty to perform ; and yet neither are they true . the church by this means is made rather like to babel , then opposite unto it : the fatal ruining event of the division of the tongues at babel was , that by that means they could not understand one another in what they said , and so were forced to give over that design which before they unanimously carried on . and this is the true , event of some mens performing the worship of god in the latine tongue , which others understand not . their languages are divided as to any use of language whatever . i believe , on this , as well as on other accounts , our author now he is warned , will take heed , how he mentions babel , any more . besides this is not one to give one lip , one language , to whole church , but in some things to confine some of the church , unto one language , which incomparably the the greatest part of it do not understand . this is confusion not union . still babel , returns in it . the use of a language that the greatest part of men do not understand , who are ingaged in the same work , whereabout it is employed , is right old babel . nor can any thing be more vain then the pretence , that this one is stretched , as large and as wide as the catholick church ; farr the greatest part of it know nothing of this tongue , no● did ever use a word of it in their church-service ; so that the making of the use of one tongue necessary in the service of the church is perfectly schismatical ; and renders the avowers of that principle , schismaticks , from the greatest part of the churches of christ in the world , which are , or ever were in it , since the day of his resurrection from the dead . and as for the conveniency of priests ; there where god is pleased to plant churches , he will provide those , who shall administer in his name unto them , according to his mind . and those , who have not the language of other places , as far as i know , may stay at home , where they may be understood , rather then undertake a pilgrimage to ca●t before strangers , who know not what they mean. after an annumeration of these conveences , he mentions , that only inconvenience , which , as he sayes , attends the solemnization of the churches worship in a tongue unknown , namely that the vulgar people understand not what is said . but , as this is not the only inconv●nience that attends it , so it is one ; if it must be called an inconvenience , and not rather a mischievous device to render the worship of god useless , that hath a womb full of many others , more then can easily be numbred ; but we must tye our selves to what our author pleaseth to take notice of . i desire then to know , what are these vulgar people , of whom he talks ? are they not such as have souls to save ? are they not incomparably the greatest part of christians ? are they not such as god commands to worship him ? are they not such , for whose sakes , benefit , and advantages , all the worship of the church is ordained , and all the admistration of it appointed ? are they not those , whose good , welfare , growth in grace and knowledge , and salvation , the priests in their whole offices , are bound to seek and regard ? are they not those , that christ hath purchased with his blood ; whose miscarriages he will require severely at the hands of those , who undertake to be their guides , if sinning through a neglect of duty in them ? are they not the church of god , the temple of the holy ghost ? called to be saints ? or , who , or what is it , you mean by this vulgar people ? if they be those described , certainly their understanding of what is done in the publick worship of god , is a matter of importance ; and your driving them from it , seems to me to give a supersedeas to the whole work it self , as to any acceptation with god. for my part , i cannot as yet discern what that makes in the church of god , which this vulgar people must not understand ; but this , saith he , is of no moment . why so ? i pray ; to me it seems of great weight . no , it is of no moment , for three reasons . which be they ? . they have the scope of all , set down in their prayer-books , &c. whereby they may , if they please , as equally conspire , and go along with the priest , as if he spoke in their own tongue . but , i pray , sir , tell me , why , if this be good , that they should know something , and give a guess at more ; it is not better , that they should distinctly know and understand it all ? this reason plainly cuts the throat , not only of some other that went before , about the venerable majesty of that , which is not understood , but of the whole cause it self . if to know what is spoken , be good ; the clearer men understand it , i think , the better . this being the tendency of this reason , we shall finde the last of the three , justling it as useless , quite out of doors . nor yet is there truth in this pretence ; not one of a thousand of the people , do understand one word , that the priest speaks distinctly in their whole service ; so that this is but an empty flourish . he tells us , . catholick people come together , not for other business at the mass , but only with fervour of devotion , to adore christ crucified ; in that rite he is there prefigured as crucified before them , and by the mediation of that sacred blood , to pour forth their supplications for themselves and others ; which being done , and their good purpose of serving and pleasing that holy lord , that shed his blood for us , renewed , they depart in peace : this is the general purpose of the mass ; so that eyes and hands to lift up , knees to bow , and heart to melt , are there of more use then ears to hear . for his catholick peoples business at mass , i shall not much trouble my self . christ i know , is adored by faith and love ; that faith and love , in the publick worship of the church , is exercised by prayer and thanksgiving . for the lifting up of the eyes and hands , and bowing , and cringing , they are things indifferent , that may be used , as they are animated by that faith & love , and no otherwise . and , i desire to know , what supplications they come to pour forth for themselves and others . their private devotions ? they may do that at home ; the doing of it in the church , is contrary to the apostle's rule . are they the publick prayers of the church ? alas , the trumpet to them , and of them , gives an uncertain found . they know not how to prepare themselves to the work . nor can they rightly say amen , when they understand not what is said . so that , for my part , i understand not what is the business of catholicks at mass ; or how they can perform any part of their duty to god in it , or at it . but what if they understand of it nothing at all ? he adds , . there is no need at all for the people to hear or understand the priest , when he speaks , or prays , and sacrifices to god , on their behalf . sermons to the people must be made in the peoples language ; but prayers that are made to god for them , if they be made in a language that god understands , it is well enough . this reason renders the others useless , and especially shuts the first out of doors . for , certainly it is nothing to the purpose , that the people understand somewhat ; if it be no matter whether they understand any thing at all , or no. but i desire to know , what prayers of the priest they are , which it matt●rs not , whether the people hear or understand ? are they his private devotions for them in his closet or cell , which may be made for them , as well when they are absent , as present , and in some respect better too ? these doubtless are not intended . are they any prayers that concern the priest alone , which he is to repeat , though the people be present ? no , nor these neither ; at least not only these . but they are the prayers of the church , wherein the whole assembly ought to cry joyntly unto almighty god ; part of that worship , wherein all things are to be done to edification ; which they are in this , and the quakers silent meetings , much alike . strange ! that there is no need , that men should know or understand that , which is their duty to perform ; and which if they do it not , is not that , which it pretends to be ; the worship of the church . again , if the people neither need hear , nor understand what is spoken , i wonder , what they make there . can our author find any tradition ( for , i am sure , scripture he cannot ) for the setting up of a dumb shew in the church , to edifie men by signs , and gestures , and words insignificant ? these are gallant attempts . i suppose , he doth not think it was so of old ; for , sure i am , that all the sermons , which we have of any of the antients , were preached in that very language , wherein they celebrated all divine worship ; so that if the people understood the sermons , as he sayes , they must be made to them in a language they understand ; i am sure , they both heard and understood the worship of the church also : but tempora mutantur ; and , if it be enough , that god understands the language used in the church , we full well know there is no need to use any language in it at all . but to evidence the fertility of his invention , our author offers two things to confirm this wilde assertion . . that the jews neither heard , nor saw when their priest went into the sanctum sanctorum , to offer prayers for them ; as we may learn from the gospel , where the people stood without , whilest zacharias was praying at the altar . . saint paul at corinth , desired the prayers of the romans for him at that distance , who also then used a language that was not used at corinth . these reasons , it seems , are thought of moment ; let us a little poize them . for the first , our author is still the same in his discovery of skill in the rites and customs of the judaical church ; and , being so great , as i imagine it is , i shall desire him , in his next , to inform us , who told him , that zacharias entred into the sanctum sanctorum to pray , when the people were without ; but let that pass : by the institution and appointment of god himself , the priests in their courses , were to burn incense on the altar of incense , in a place separated from the people , it being no part of the worship of the people , but a typical representation of the intercession of christ in heaven , confined to the performance of the priests by god himself ; ergo under the gospel , there is no need , that the people should either learn or understand those prayers , which god requires by them , and amongst them . this is civil logick . besides , i suppose , our author had forgot , that the apostle paul in his epistle to the hebrews , doth purposely declare , how those mosaical distances are now removed by christ , a free access being granted to believers with their worship , to the throne of grace . but there is scarce a prettier fancy in his whole discourse , then his application of st. paul's desiring the romans to pray for him , when he was at corinth , and so consequently the praying of all or any of the people of god , for their absent friends , or the whole church , to the business in hand ; especially as it is attended with the enforcement in the close , that they used a language not understood at corinth . but because i write not to men , who care not whether they hear or understand , what is their duty in the greatest concernments of their souls , i shall not remove it out of the way , nor hinder the reader from partaking in the entertainment it will afford him . but our author foreseeing , that even those with whom he intends chiefly to deal , might possibly remember , that st. paul had long ago stated this case in cor. . he findes it necessary to cast a blind before them , that if they will but fix their eyes upon it , and not be at the pains to turn to their bibles , as it may be some will not , he may escape that sword , which he knows is in the way ready drawn against him ; and therefore tells us , that if any yet will be obstinate , and which after so many good words spent in this business , he seems to marvel that they should , and object what the apostle there writes against praying and prophesying in an unknown tongue , he hath three answers in a readiness for him ; whereof the first is that doubty one last mentioned ; namely , that the prayers , which the apostle , when he was at corinth , requested of the romans for him , was to be in an unknown tongue to them that lived at corinth ; when the only question is , whether they were in an unknown tongue to them that lived at rome , who were desired to joyn in those supplications . surely this argument , that because we may pray for a man , when and where he knows not , and in a tongue , which he understands not , that therefore the worship of a church , all assembled together in one place , all to joyn together in it unto the edification of that whole society , may be performed in a language unknown to them so assembled ; is not of such cogency , as so suddenly to be called over again : wherefore letting that pass , he tells us , the design of the apostle in that place , is , to prevent the abuse of spiritual gifts , which in those days men had received , and especially that of tongues , which he lets them know , was liable to greater inconveniences , then the rest there mentioned by him . but what , i pray , if this be the design of the apostle ? doth it follow , that in the pursuit of this design , he teaches nothing concerning the use of an unknown tongue in the worship of god ? could i promise my self , that every reader did either retain in his memory what is there delivered by the apostle , or would be at the pains on this occasion to read over the chapter , i should have no need to add one word in this case more . for , what are the words of a poor weak man to those of the holy ghost speaking directly to the same purpose ? but this being not from all to be expected , i shall only mind them of some few things there determined by the apostle ; which if it do but occasion him to consider the text it self , i shall obtain my purpose . the gift of speaking with strange tongues , being bestowed on the church of corinth , that they might be a sign unto them that did not believe , of the power and presence of god amongst them , ver . . divers of them , finding , it seems , that the use of these tongues , gave them esteem and reputation in the church , did usually exercise that gift in the assembly , and that with contempt and undervaluation of prophesying in a known tongue to the edification of the whole church . to prevent this abuse , the apostle layes down this for a standing rule ; that all things are to be done in the church unto edifying , and that this , all men , as to gifts , were to seek for , that they might excell to the edifying of the church ; that is , the instructing of others in knowledge , and the exciting of the grace of god in them . and thereupon he shews them , that whatever is spoken in an unknown tongue , whether it be in a way of prayer , or prophesying in the assemblies , indeed tends nothing at all , to this purpose : unless it be so , that after a man hath spoken in a tongue unknown , he doth interpret what he hath so spoken , in that language , which they do understand . for , saith he , distribute the church into two parts , he that speaks with a tongue ( whether he pray or preach ) and those that hear ; he that so prays and preaches , edifies and benefits himself ; but he doth not benefit them that hear him : and that because they understand not what he sayes , nor know what he means . for , saith he , such words as are not understood , are of no more use , than the indistinct noise of harps , or the confused noise of trumpets . the words , it is true , have a signication in themselves ; but what is that , saith he , to them that hear them , and understand them not . they can never joyn with him , in what he speaks , nor say amen , or give an intelligent assent to what he hath spoken . and therefore , he tells them , that , for his part , he had rather speak five words , that being understood , might be for their profit , then a thousand in an unknown tongue ; which though they would manifest the excellency of his gift , yet would not at all profit the church , whether he prayed or prophesied ; with much more to the same purpose . it is hence evident to any impartial reader , that the whole strength of the apostle's discourse , and reasoning in this case , lies in this , that praying or prophecying in the church in a tongue unknown , not understood by the whole church , though known and understood by him that useth it , is of no use , nor any way tends to the benefit of the church ; but is a meer confusion to be cast out from among them . the case is no other that lies before us . the priest says his prayers in a tongue that , it may be , is known to himself , which is no great gift ; the people understand nothing of what he sayes . this , if the apostle may be believed , is a thing of no use , practised to no purpose ; wherewith the people that understand not , cannot joyn , whereby they are not at all profited , nor can they say amen , or give a rational assent to what he speaks . now , saith our author , what is all this to the service of the church ? i say , so much to that service , which he pleads for , as that it is condemned by it , as altogether useless , unprofitable , and not to be longer insisted on ; yea , and this is so much worse than the case proposed by the apostles , in as much as those , who prayed and prophesied with tongues , received the gift and ability of so doing , in a miraculous manner from the holy ghost . and therefore might with much colour of reason plead for the free liberty of the exercise of those gift , which they had so received ; but our readers of the service , do with much labour and pains get to read it in latin ; doing it by choice , without any intimation for such a practice from any gift , that above others they have received . if all this will not do , there is that which brings up the rear , that shall make all plain . namely , that whatever is pretended , yet indeed latin is no unknown tongue , being the proper language of christians , united to the christian faith , as a garment to a body ? which he proves by many fine illustrations and similitudes ; telling us withall , that this one language is not spoken in a corner , but runs quite through the earth , and is common to all , as they be ranked in the series of christianity , wherein they are trained up by the father of the family , and which , in reference to religion , he only speaks himself . but because , i hope , there is none of my countrymen so stupid , as not to have the wit of the cynick , who , when a crafty companion would prove by syllogisms , that there is no such thing as motion , returned him no other answer , but by rising up and walking ; and will be able at least to say , that notwithstanding all these fine words , i know , that latin to the most of christians is an unknown tongue ; i shall not much trouble my self to return any answer unto this discourse . that there is an abstraction of christian religion , from the persons professing it , which hath a language peculiar unto it ; that the latin tongue hath a special relation to religion above any other ; that it is any other way the trade-language of religion amongst learned men , but as religion comes under the notion of the things about which some men communicate their minds one to another ; that it is any way understood by the thousandth part of christians in the world , that constantly attend the worship of god ; and so that it is not absolutely as unknown a tongue to them , when it is used in the service of the church , as any other in the world whatever ; are such monstrous presumptions , as i wonder , a rational man would make himself guilty of , by giving countenance unto them . for him , whom he calls the father of the family of christians ; if it be god , he intends the only father of the family , all men know , he 〈◊〉 to any of the sons of men immediately , nor by any prophet by him inspired , communicated his mind in latine : if it be the pope of rome , whom he ascribeth that title unto , i am sorry for the man ; not knowing how well he could make himself guilty of an higher blasphemy . chap. xix . communion . sect. . in the next section , entituled table , our author seems to have lost more of the moderation that he pretends unto , & to have put a keener edg upon his spirit , then in any of those fore-going ; and thence it is , that he falls out into some more open revilings , and flourishes of a kind of a dispute , than elsewhere . in the entrance of his discourse , speaking of the administration of the sacrament of the lords supper by protestants , wherein the laity are also made partakers of the blessed cup , according to the institution of our saviour , the practice of the apostles and the universal primitive church ; this civil gentleman who complains of unhansome and unmannerly dealings , of others in their writings , compares it to a treatment at my lord maiors feast , adding scornfully enough , for who would not have drink to their meat ? and what reason can be given , that they should not ? or that a feast with wine should not , caeteris paribus , be better then without . if he suppose , he shall be able to scoff the institutions of christ out of the world , and to laugh men out of their obedience unto him , i hope , he will find himself mistaken , which is all , i shall at present say unto him ; only , i would advise him to leave for the future such unseemly taunts , lest he should provoke some angry men to return expressions of the like contempt and scorn , upon the transubstantiated host , which he not only fancies , but adores . from hence he pretends to proceed unto disputing ; but being accustomed to a loose rhetorical sophistry , he is not able to take one smooth step towards the true stating of the matter he is to speak unto , though he sayes , he will argue in his plain manner , that is , a manner plainly his , loose , in concluding , sophistical . the plain story is this , christ instituting his blessed supper , appointed bread and wine , to be blessed and delivered unto them that he invites and admits unto it : of the effect of the blessing of these elements of bread and wine , whether it be a transubstantiation of them into the body and bloud of christ , to be corporeally eaten ; or a consecration of them into such signes and symbols , as in and by the use thereof , we are made partakers of the body and bloud of christ , feeding really on him by faith , is not at all now under dispute . of the bread and cup so blessed , according to the appointment of christ , the priests with the romanists only do partake , the people of the bread only . this exclusion of the people from a participation of the cup , protestants averre to be contrary to the institution of christ , practice of the apostles , nature of the sacrament , constant usage of them in the primitive church , and so consequently highly injurious to the sheep of christ , whom he hath bought with the price of his bloud , exhibited in that cup unto them . instead of arguing plainly , as he promised to do , in justification of this practise of the church of rome , he tells us of the wine they give their people after they have received the body ; which he knows to be in their own esteem , a little common drink to wash their mouths , that no crums of their wafer should stick by the way . what he adds , of protestants not believing , that the consecrated wine is transubstantiated into the bloud of christ , ( which is not the matter by himself proposed to debate ) , of the priest's using both bread and wine in the sacrifice , ( though he communicates not both unto the people , ) when the priest's delivering of the cup , is no part of the sacrifice , but of the communion , ( besides he knows , that he speaks to protestants , and so should not have pleaded his fictitious sacrifice , which , as distinct from the communion , paul speaks of , cor. . neither do they acknowledge , nor can he prove it very vain , yet with these empty flourishes , it is incredible , how he triumphs over protestants , for charging the romanists with excluding the people from the use of the cup in the sacrament ; when yet it is certain , they do so , nor can he deny it . yea , but protestants should not say so , seeing they believe not in transubstantiation . they believe every word , that christ or his apostles have delivered , concerning the nature and use of the sacrament , and all that the primitive church taught about it ; if this will not enable them to say , the romanists do that , which all the world knows they do , and which they will not deny but that they do , unless they believe in transubstantion also ; they are dealt withall on more severe terms , then i think our author is authorized to put upon them . but , it seems , the advantage lies so much in this matter on the roman-catholicks side , that the protestants may be for ever silent about it ; and why so ? why catholicks do really partake of the animated and living body of their redeemer ; this ought to be done , to the end we may have life in us , and yet protestants do it not . who told you so ? protestants partake of his body and his blood too , which papists do not ; and that really and truly . again ; catholicks have it continually sacrificed before their eyes and the very death and effusion of their lords bloud prefigured and set before them , for faith to feed upon : this protestants have not . i think the man is mistaken ; and that he intended to say the catholicks have not , and to place protestants in the beginning of the sentence ; for it is certain , that this is the very doctrine of the protestants concerning this sacrament . they have in it the sacrifice of christ before their eyes , and the death and effusion of his bloud , figured , ( for how that should be prefigured which is past , i know not ) and set forth for faith to feed upon ; this they say , this they teach , and believe ; when i know not how catholicks can have any thing figured unto them , nothing being the sign of its self ; nor is it the feeding of faith , but of the mouth , that they are sollicitous about . but this , saith he , they do not ; though he had not spoken of any doing before , which is an old last that we have been now well used to ; and , yet this , saith he , ought to be done : for so our lord commanded , when he said to his apostles , hoc facite , this do ye , which ye have seen me to do , and in that manner you see me do it ; exercising before your eye my priestly function according to the order of melchisedech , with which power i do also invest you , and appoint you to do the like , even unto the consummation of the world , in commemoration of my death and passion , exhibiting and shewing forth your lords death until he come . this protestants do not , and we are mad-angry , that the papist does what his redeemer injoyned him . i fear , his readers , which shall consider this odd medly , will begin to think , that they are not only protestants who use to be mad-angry . this kind of writing argues , i will not say , both madness and anger , but one of them it doth seem plainly to do . for , setting aside a far-fetched false notion or two about melchisedech , and the doctrine of the sacrament here expressed , is that which the pope with fire and sword hath laboured to exterminate out of the world , burning hundreds ( i think ) in england for believing , that our lord , instituting his blessed supper , commanded his apostles to do the same that he then did , and in the same manner , even to the consummation of the world , in the commemoration of his death , and passion , exhibiting and shewing forth their lord's death until he come ; a man would suppose , that he had taken these words out of the liturgie of the church of england ; for therein are they expresly found ; and why then have not protestants that which he speaks of . yea , but christ did this in the exercise of his priestly function , and with the same power of priesthood , according to the order of melchisedech , invested his apostles . both these may be granted , and the protestants doctrine , and faith , concerning this sacrament not at all impeached ; but the truth is , they are both false . the lord christ exercised indeed his priestly function , when on the cross he offered himself to god through the eternal spirit a sacrifice for the sins of the world ; but it was by vertue of his kingly and prophetical power that he instituted the sacrament of his body and bloud , and taught his disciples the use of it , commanding its observation in all his churches to the end of the world . and as for any others , being made priests after the order of melchisedeck , besides himself alone , it 's a figment so expresly contrary to the words and reasoning of the apostle , that i wonder any man not mad or angry , could once entertain any approving thoughts of it . that our author may no more mistake in this matter , i desire he would give me leave to inform him , that setting aside his proper sacrificing of the son of god , and his hideous figment of transubstanatition , both utter strangers to the scripture and antiquity , there is nothing can by him be named , concerning this sacrament as to its honour or efficacy , but it is all admitted by protestants . he pretends , after this loose harangue , to speak to the thing it self ; and tells us , that the consecrated chalice is not ordinarily given to people by the priest in private communion ; as though in some cases , it were given amongst them to the body of the people , or that they had some publick communion wherein it was ordinarily so given ; both which he knows to be untrue . so impossible it seems for him to speak plainly and directly to what he treats on . but it is a thing which hath need of these artifices ; if one falsity be not covered with another , it will quickly rain through all . however , he tells us , that they should do so , is neither expedient nor necessary as to any effects of the sacrament . i wish , for his own sake , some course might be found to take him off this confidence of setting himself against the apostles , and the whole primitive church at once ; that he might apprehend the task too difficult for him to undertake , and meddle with it no more . all expediency in the administration of this great ordinance , and all the effects of it , depend solely on the institution and blessing of christ ; if he have appointed the use of both elements , what are we , poor worms , that we should come , now in the end of the world , and say , the use of one of them is not expedient nor necessary to any effects of communion ? are we wiser then he ? have we more care of his church then he had ? or , do we think , that it becomes us thus arbitrarily to chuse , and refuse in the institutions of our lord and master ? what is it to us , what cavils soever men can lay , that it is not necessary in the way of protestants , nor in the way of catholicks ; we know it is necessary in the way of christ. and if either protestants or catholicks leave that way , for me they shall walk in their own wayes by themselves . but why is it not necessary in the way of protestants ? because they place the effect of the communion in the operation of faith , and therefore , according to them , one kind is enough ; nay , if we have neither kind , there is no loss but of a ceremony , which may be well enough supplyed at our ordinary tables . this is prety logick , which , it seems , our author learned out of smith and seaton . protestants generally think , that men see with their eyes ; and yet they think the light of the sun necessary to the exercising of their sight ; and though they believe , that all saving effects of the sacrament depend on the operation of faith , ( and catholicks do so too , at least , i am sure , they say so ; ) yet they believe also , that the sacrament , which christ appointed , and the use of it , as by him appointed , is necessary in its own kind , for the producing of those effects . these things destroy not , but mutually assist one another , working effectually in their several kinds to the same end and purpose . nor can there be any operation of faith , as to the special end of the sacrament , without the administration of it , according to the mind and will of christ. besides , protestants know , that the frequent distinct proposals in the scripture of the benefits of the death of christ , as arising sometimes from the suffering of the body , sometimes from the effusion of the bloud of their saviour , leads them to such a distinct acting of faith upon him , and receiving of him , as must needs be hindred and disturbed in the administration of the sacrament under one kind ; especially , if that symbol be taken from them , which is peculiarly called his testament , and that bloud wherewith his covenant with them , was sealed : so that , according to the principles of the protestants , the participation of the cup is of an indispensible necessity unto them that intend to use that ordinance to their benefit and comfort ; and what he addes , about drinking at our ordinary tables ; because we are now speaking plainly , i must needs tell him , is a prophane piece of scurrility , which he may do well to abstain from for the future . what is , or is not necessary , according to their catholick doctrine , we shall not trouble our selves , knowing that which is so called by him , to be very farr from being truly catholick ; the romanists doctrine of concomitancy , being a late figment to countenance their spoyling the people of the legacy of christ , unknown to antiquity , and contrary to scripture , and enervating the doctrine of the death of christ , whose most pretious bloud was truly separated from his body , the benefit of which separation is exhibited unto us in the sacrament , by himself appointed to represent it ; we neither believe nor value . as the necessity of it is denyed , so also , that there is any precept for it ; what think you then of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; drink you all of it ; that is , this cup : they think this to be a precept to be observed towards all those who come to this supper . what christ did , that he commanded his apostles to do ; he gives the cup to all that were present at his supper , and commands them all to dri●● of it ; why , i pray , are they not to do so ? why is not this part of his command as obligatory to them , as any others ? alass , they were the priests that were present , all lay people were excluded ; not one was excluded from the cup that was there at any part of the ordinance . what , if they were all priests , that were there , as no one of them was , was the supper administred to them as priests , or as disciples ? or is there any colour or pretence , to say , that one kind was given to them as priests , another as disciples ; dic aliquem , dic , quintiliane , colorem . was not the whole church of christ represented by them ? is not the command equal to all ? nay , as if on purpose to obviate this sacrilegious figment , is not this word ( drink you all of this ) , added emphatically , above what is spoken of the other kind ? many strange things there are , which these gentlemen would have us believe about this sacrament ; but none of them of a more incredible nature then this , that when christ says to all his communicants , drink you all of this , and commands them to do the same that he did , his meaning was , that we should say , drink you none of this . they had need , not of a spatula linguae , to let such things as those down our throats , but a bed-staffe to cram them down , or they will choak us in the swallowing ; and , i am sure , will not well digest , when received . he must have an iron-stomach , that can concoct such crude morsels . but if this will not do , he would fain have us grant , that the whole manner of giving the communion unto the laity , whether under one , or both kinds , is left to the disposition of the church ; i tell you truly , i should have thought so too , had not christ and his apostles before-hand determined it : but as the case stands , it is left so much to the disposition of the church , whether the blessed cup shall be administred to the people , as it is , whether we shall have any sacraments or no , and not one jot more . and let not our author flatter himself , that it was a pre-conceived opinion of the arbitrariness of this business , that made men scruple it no more in former ages , when the cup was first taken from them . they scrupled it , until you had roasted some of them in the fire , and shed the bloud of multitudes by the sword , which was the old way of satisfying scruples . at length our author ventures on st. paul , and hopes , if he can satisfie him he shall do well enough ; and tells us , this indifferent use of communion amongst the antient christians in either kind , sometimes the one , sometimes the other , sometimes both , is enough to verifie that of st. paul , we are all partakers of one bread and of one cup. but what is this indifferent use , and who are these antient christians he tells us of ? neither is the use of one or of both indifferent among the papists , nor did the antient christians know any thing at all of this business of depriving the people of the cup ; which is but a by-blow of transubstantiation . he knows they knew nothing of it , whatever he pretends . neither doth the apostle paul say nakedly , and only , that we are all partakers of one bread and one cup ; but , instructing the whole church of corinth in the right use of the lords supper , he calls to mind what he had formerly taught them , as to the celebration of it ; and this he tells them was the imitation of the lord himself , according as he had received it in command from him , to give the blessed bread and cup to all the communicants . this he lays down as the institution of christ ; this he calls them to the right use and practice of ; telling the whole church , that as often as they eat this bread , and drink this cup , ( not eat the bread without the cup ) they do shew forth the lord's death until he come . and therefore doth he teach them how to perform their duty herein , in a due manner : ver. . let , saith he , a man examine himself , and so let him eat of that bread , and drink of that cup. adding the reason of his caution ; for , he that eateth , and drinketh , unworthily , eateth and drinketh , &c. intimating also , that they might miscarry in the use of either element . for , saith he , whosoever shall eat this bread , and drink this cup unworthily . in the administration of the whole supper , you may offend , unless you give heed in the participation of either element . what can possibly be spoken more fully , distinctly , plainly , as to institution , precept , practice , & duty upon all , i know not ? and if we must yet dispute about this matter , whilest we acknowledge the authority of the apostle , i think , there is small hopes of being quit of disputes , whilest this world continues . the pitiful cavils of our author against the apostle's express and often repeated words , deserve not our notice ; yet for the sake of those whom he intends to deceive , i shall briefly shew their insufficiency to invalidate st. paul's authority and reasonings . . he says , that we may easily see what was st. paul 's opinion from those words , whosoever shall eat this bread , or drink this cup of our lord unworthily ; and so say i too , the meaning of them is before declared ; but , saith he , repeating the institution as our lord delivered , he makes him , after the consecration of the bread , say absolutely , do this in commemoration of me . but after the chalice , he speaks with a limitation , do this as oft as you shall drink it , in commemoration of me ; what then ? pray , what are the next words ? are they not , for as often as ye eat this bread , and drink this cup ? is not the same term as often annexed to the one , as well as to the other ? is it a limitation of the use of either , and not a limitation of that kind of commemoration of the lord's death to the use of both ? from these doughty observations , he concludes , that the particle [ and ] in the other text , must needs be taken disjunctively ; we are all partakers of one bread , and of one cup. that is , all of us , either partake of both , or each one , at least , either of the one or other . a brave exposition ! but , what shall we say to the other , and , in the other texts , so often occurring to the same purpose ? are they also to be taken disjunctively ? this , it seems , is to interpret scripture according to the sense of the fathers ; to vent idle cavils , which they were never so weak , or perverse , as once to dream of . had the apostle but once used that expression , this bread , and this cup , yet adjoyning that expression to the institution of christ , commanding the administration of that bread and cup , it were temerarious boldness so to disjoynt his words , and render them incongruous to his purpose ? but repeating the same expression so often as he doth , still with respect to the institution of the ordinance whereof he speaks , to make us believe , that in all those expressions , he intended quite another thing then what he sayes , is a wild attempt . miserable error ! what sorry shifts dost thou cast thy patrons upon ? who would love such a beast , that so claws and tears her embracers ? the trivial instances of the use of the particle ( and or et ) disjunctively , as in that saying , mulier est domûs salus , & ruina ? which is evidently used not of the same individual person , nor of the same actions ▪ but only expresses the different actings of several individuals of the same species , concern not this business ; whose argument is far from being founded alone on the signification of that particle ( though its use be constant enough to found an inference , not to be shaken by a few anomalous instances ) but from the necessary use of it in this place , arising from the context of the apostles discourse . our author further adds , that sometimes the whole sacred synaxis is called breaking of bread , without any mention of the chalice . and what then ? i pray , is not the body of christ , sometimes mentioned without speaking of the blood , and the blood oftner without speaking of the body ; is not the whole supper called the cup , without mentioning of the bread ? cor. . . all by the same synecdoche ? i shall not insist on his gross , palpable mistakes , from luke . . nothing but domineering prejudices could ever put men upon such attempts , for the justifying of their errors . upon the whole matter , we may easily discern , what small cause our author hath from such feeble premises , to erect his triumphant conclusion of the non-necessity of participation of the blessed cup by the people in the sacrament of the lord's supper . as little cause hath he to mention antiquity and tradition from the apostles , which lye universally against him in this matter ; and that there is now no such custome in the romish church , it is because they have taken up a practice contrary to the command and practice of christ and his apostles , and contrary to the custom in obedience thereunto , of all the churches in the whole world . chap. xx. saints . sect . . from the communion , we come to saints ; and these take up the longest discourse of any one subject in the book . our author found it not an easie task to set this practice of his church , in the worship and invocating of saints , right and streight in the minds of sober men . several wayes he turns himself in his attempt , all , as far as i can perceive , to very litle purpose . in all of them , it is evident , that he is ashamed of their practice and principles in this matter ; which makes his undertaking as to protestants so much the worse , in that he invited them to feed upon that , which he himself is unwilling to taste , lest he should be poysoned . at first , he would perswade us , that they had only a respectful memory and reverence for the saints departed , such as ingenuous persons will have for any worthy personages that have formerly ennobled their families : to this , he adds the consideration of their example , and the patterns they have set us in the ways of holiliness , to perswade , and prevail with us to imitate and follow them . and with sundry arguments , doth he dispute for his honourable esteem and imitation of the saints departed . herein then , it may be , lies the difference between them and protestants ; that they contend , that the true saints are to be thus honoured and followed ; protestants are of the mind , that neither of them is to be done : true ; for , luther , wickliff , and especially calvin , have intemperately opened their mouths against all the saints ; calvin in special , against the persons renowned in the old and new testament , noah , abraham , rebecca , jacob , rachel , moses , &c. with a great number of others . naughty man , what hath he said of them ? it is certain in general , that he hath said , that they were all in their dayes sinners . is this to be endured , that calvin , that holy-faced man should say of such holy persons , that they had need to be redeemed and saved by jesus christ ? who can bear such intemperate theiomachy ? nay , but he hath gone further , and charged them every one with sins and miscarriages : if he hath spoken any thing , of their sins and failings , but what god hath left upon record on set purpose in his word , that they might be examples of humane frailty , and testimonies of his grace and mercy in christ towards them , for the encouragement of others that shall be overtaken in the like temptation , as some of them were , let him bear his own burden . if he have said no more , but what the holy ghost hath recorded , for him and others to make use of , i envy not their chear , who triumph in falsly accusing of him . but is this indeed the difference between papists and protestants about the saints ? is this the doctrine of the papists concerning them ? is their practice confined within the limits of these principles ? are these the things , which in their principles and practice , are blamed by protestants ? the truth is , this is the very doctrine , the very practice of protestants . they all joyntly bear a due respect to the memorial of all the saints of god , concerning whom they have assurance that they were so indeed . they praise god for them , admire his grace in them , rejoyce in the fruits of their labours and sufferings for christ , and endeavour to be followers of them in all things wherein they were followers of christ ; and hope to come to be made partakers with them of that glory and joy which they are entred into . is this the doctrine of the council of trent , or of the harmony of confessions ? doth this represent the practice of papists , or protestants ? it is very seldom , you shall hear a sermon of a protestant , wherein the example of one saint or other , is not in one thing or other , insisted on , and proposed to imitation . if this venerable esteem , and sedulous imitation of saints , with praysing god , for his graces in them , his mercy towards them , and an endeavour to obtain the crown they have received , be the doctrine , and the whole doctrine of the church of rome about the saints departed , why should we contend any longer ? all parties are agreed . let us contend no more about that which is not ; but if it be otherwise , and that neither are these things , all the things that the papists assert and maintain in this matter , nor are these things at all opposed by the protestants , a man may easily understand , to what end our author makes a flourish with three or four leaves of his book ; as though they were in difference between us . such artifices will neither advantage his cause , nor his person with sober knowing men . as to his whole discourse then , i shall only let him know , that protestants are unconcerned in it . they bear all due reverence to the saints departed this life , and strive to follow them in their course ; although i must add also , that their example is very remote from being the chiefest incentive , or rule unto , and in , the practice of un●versal obedience . the example of christ himself , and the revealed will of god , in his word , are their rule and guide ; in attendance whereunto thousands amongst them ( be it spoken to the praise of his glorious grace ) do instantly serve god in all good conscience day and night , and holding the head , grow up into him , who is the fulness of him that filleth all in all . to close this discourse , and to come to that , which he seems to love as a bear doth the stake ; the practice of the romish church , in the invocation and adoration of saints ; he tells us , to usher it in , two prety stories out of antiquity : the first , of the jews ; and last , of the pagans . . for the jews ; that they accused the christians ▪ before the roman emperours for three things : that they had changed the sabbath , that they worshipped images of the saints , that they brought in a strange god named jesus christ. what if they did so ? was all true , that the jews accused the christians of ? besides , what is here about the invocation of saints ? somewhat indeed we have about pictures and images , which , it seems , are contrary to the judaical law ; not a word do we meet with about their invocation of saints . but indeed this is a prety midnight story , to be told , to bring children asleep ; as though the jews durst accuse the christians before pagans , for having images and pictures , when the pagans were ready every day to destroy those jews , because they would have none ? a likely matter they would admit of their complaint against them that had them , or that the jews had no more wit then to disadvantage themselves in their contest by such a complaint ? besides , the whole insinuation is false ▪ neither did the jews so accuse them ; nor had the christians admitted any religious use of pictures or images in those days . and this their defence to the accusation of the pagans , that they rejected all images , makes as evident as if it were written by the sun-beams to this day . being charged by the pagans with an image-less religion , they every-where acknowledge it , giving their reason why they neither did , nor could admit of a religious use of any image at all . i presume , our author knows this to be so , and i know , if he do not , he is a very unfit person to talk of antiquity . of the like nature is the story which he tels us of the things the pagans laughed at the christians for . amongst these was the worship of an asses-head , which shews , saith he , the use and respect they had for images . for the jews had defamed our lord jesus christ , whose head and half-pourtraict christians used upon their altars , even as they do at this day , amongst other things of his great simplicity and ignorance . so use men to talk , who either know not , or care not , what to say . i would gladly impute this story of the asses-head , and the jews accusation , to our author's simplicity and ignorance ; because , if i do not so , i shall be compelled to do it unto somewhat in him of a worse name ; and yet that by-insinuation of the use of the head and half-portrait of our saviour upon altars by the old christians , before constantine's dayes of whom he speaks , will not allow me to lay all the misadventure of this tale upon ignorance . surely , he cannot but know , that what he suggests , is most notoriously false , and that he cannot produce one authentick testimony , no not one , of any such thing ; whereas innumerable lay expresly against it , almost in all the reserved writings of those dayes . for the story of the asses-head ; seeing , it seems he knows not what i thought ever puny-scholar to be acquainted with , i hope , he will give me leave to inform him , that it was an imputation layed upon the jews , not the christians , and that the christians were no otherwise concerned in the fable , but as they were at any time mistaken to be jews . the figment was inverted , long before the name of christians was known in the world , and divulged before and after , by as great wits as any were in the world , as appian , tacitus , trogus , and others . the whole rumour arising from their worshipping a golden calf in the wilderness , and afterwards his imitation progeny at dan and bethel . the confutation of the lye by josephus , is known to all learned men ; who tells appian , that if he had not had the head of an ass , and the face of a dogg , he would never have given credit unto , or divulged , so loud a lye . little countenance therefore is our author like to obtain from this lowd lye , invented against the jews , to prove the worshipping of pictures and images among christians ; nor is that his business in hand , if he be pleased to remember himself , but the invocation of saints , which now at length he is resolved ( but i see unwillingly ) to speak unto . had he intended plain dealing , and to perswade men by reason and arguments , he should nakedly and openly have laid down the doctrine and practise of his church in this matter , and have attempted to justifie the one and the other . this had been done like a man who liked and approved what his interest forced him to defend ; and upon honest principles sought to draw others to share with him in their worth and excellency . but he takes quite another course , and bends his design to cover his ware , and to hood-wink his chapmen , so to strike up a blind bargain between them . two things he knows , that in the doctrine of his church about the veneration of saints , protestants are offended at . . that we ought religiously to invocate and call upon , pray unto them , flying unto them for help and assistance ; which are the very words of the trent-council , the avowed doctrine of his church , which whosoever believes not is cursed . . that we may plead for acceptance , grace and mercy with god , for their merits and works , which our author gilds over , but cannot deny . if he will plainly undertake the defence of either of these , and indeavour to vindicate the first from superstition and the latter from being highly derogatory , to the mediation of christ , both , or either , to have been known or practised in the first churches , he shall be attended unto . to tell us fine stories , and to compare their invocation of saints , to the psalmists apostrophe's unto the works of the creation to set forth the praise of the lord , which they do in what they are , without doing more , and to deny direct praying unto them ; is but to abuse himself , his church , his reader , and the truth ; and to proclaim to all , that he is indeed ashamed of the doctrine which he owns , because it is not good or honest , as the orator charged epicurus . in the practice of his church , very many are the things which the protestants are offended with . their canonization framed perfectly after the manner of the old heathen apotheosis ; their exalting men into the throne of religious worship , some of a dubious existence , others of a more dubious saintship ; their dedication of churches , altars , shrines , dayes to them . their composing multitudes of prayers for their people to be repeated by them : their divulging faigned , ludicrous , ridiculous legends of their lives to the dishonour of god , the gospel , the saints themselves , with innumerable other things of the like nature , which our author knoweth full well to be commonly practised and allowed in his church . these are the things that he ought to defend and make good their station , if he would invite others to a fellowship and communion with him . instead of this , he tells us , that his catholicks do not invocate saints directly ; when i shall undertake ( what he knows can be performed ) , to give him a book bigger then this of his , of prayers allowed by his church , and practised by his catholicks , made unto saints directly , for help , assistance , yea grace , mercy , and heaven , or desiring those things for their merit , and upon their account ; which as i shewed are the two main parts of their doctrine condemned by protestants . i can quickly send him bonaventure's psalter , prayers out of the course of hours of the blessed virgin , our ladies antiphonies of her sorrows , her seven corporeal joys , her seven heavenly joyes , out of her rosary . prayers to st. paul , st. james , thomas , panoratius , george , blase , christopher , who not ? all made directly to them , and that for mercies spiritual and temporal ; and tel him how many years of indulgences , yea thousands of years , his popes have granted to the saying of some of the like stamp ; and all these not out of musty legends , and the devotion of private monks and fryers ; but the authentick instruments of his churches worship and prayers . let our author try whether he can justifie any of these opinions or practices , from the words of the lord in jeremy , though moses and samuel should stand before me , yet is not my soul unto this people , declaring , his determinate counsel for their destruction , not to be averted by moses or samuel , were they alive again , who in their dayes had stood in the gap and turned away his wrath , that his whole displeasure should not arise ; or from the words of moses , praying the lord to remem●er abraham , isaac , and jacob his servants ; which he immediately expounds , as they are also in a hundred other places by remembring his covenant made with them , and the oath he sware unto them ; these are pitiful poor pillars to support so vast and tottering a superstruction . and yet they are all that our author can get to give any countenance to him in his work , which indeed is none at all . neither do we charge the romanists , with the particular fancies of their doctors , their speculum trinitatis , and the like ; no , nor yet with the grosser part of the people's practise , in constituting their saints in special presidentships , one over hoggs , another over sheep , another over cows and cocks , like the ruder sort of the antient heathen , which we know our author would soon disavow ; but the known doctrine and approved practice of his whole church , he must openly defend , or be silent in this cause hereafter . this mincing of the matter by praying saints , not praying to them , praying to them indirectly not directly ; praying them , as david calls on sun , moon , and stars to praise the lord , so praying to them , as it is to no purpose , whether they hear us or no , is inconsistent with the doctrine and practise of his own church to which he seemeth to draw men , and not to any private opinion of his own . and a wise piece of business it is indeed , that our author would perswade us , that we may as well pray to saints in the roman-mode , as paul desired the saints that were then alive to pray for him . we know , it is the duty of living saints to pray for one another ; we know a certain way to excite them to the performance of that duty in reference unto us ; we have rule , president , and command in the scripture to do so , the requests we make to them are no elicite acts of religion ; we pray to them neither directly nor indirectly ; but desire them by vertue of our communion with them , to assist us in their prayers , as we might ask an alms , or any other good turn at their hands . i wonder wise men are not ashamed thus to dally with their own and others eternal concernments . after all this , at one breath he blows away all the protestants as childish ( just as pyrgopolenices did the legions of his enemies ) they are all childish ; let him shew himself a man , and take up any one of them as they are managed by any one learned man of the church of england , and answer it if he can . if he cannot , this boasting will little avail him with considering men . i cannot close this paragraph without marking one passage toward the close of it . laying down three principles of the saints invocation , whereof the first it self is true , but nothing to his purpose ; the second is true , in the substance of it , but false in an addition of merit , to the good works of the saints , and not one jot more to his purpose then the other ; the third is , that god cannot dislike the reflexions of his divine nature diffused in the saints out of the fulness of his beloved son , when any makes use of them the easier to find mercy in his sight . these are good words ; and make a very handsome sound . wilt thou reader know the meaning of them , and withall discern how thy pretended teacher hath colluded with thee in this whole discourse ? the plain english of them is this . god cannot but approve our pleading the merits of the saints for our obtaining mercy with him . a proposition as destructive to the whole tenour of the gospel and mediation of jesus christ , as in so few words could well be stamped and divulged . chap. xxi . purgatory . sect . . we are at length come to purgatory , which is the pope's indies ; his subterranean treasure-house , on the revenues whereof he maintains a hundred thousand fighting men , so that it is not probable , he will ever be easily dispossessed of it . this is the only root of dirge , though our author flourishes , as though it would grow on other stocks . it is their prayer for the dead , which he so entitles , and in the excellency of their devotion in this particular he is so confident , that he deals with us as the orator told q. caecilius , hortensius would with him , in the case of verres , bid him take his option and make his choice of what he pleased , and it should all turn to his disadvantage ; hortensius by his eloquence would make any thing that he should fixe on , turn to his own end . he bids us on the matter , chuse whether to think the souls they pray for , to be in heaven , hell , or purgatory ; all is one , he will prove praying for them to be good and lawful . suppose they be in heaven , what then ? what then ? may we not as well pray for them , as for sanctifying the name of god , which will be done whether we pray or no. suppose they are in hell ; yet we know it not , and so may shew our charity towards them ; but suppose they be in purgatory , it is the only course we can take to help them . [ of purgatory we shall speak anon . ] if there be no other receptacle for saints departed , but heaven and hell , it is but a flourish of our author , to perswade us , that prayers for them in the roman-mode , would be either useful or acceptable to god. suppose them you pray for , to be in hell ; the best you can make of your prayers , is but a vain babling against the will and righteousness of god ; an unreasonable troubling of the judge after he hath pronounced his sentence . yea , but you do not know them to be in hell , then neither do you suppose them to be there ; which yet is the case you undertake to make good ; suppose they be in hell , yet it s well done to pray for them , and to say they may not be there , is to suppose they are not in hell , not to suppose they are ; unless you will say , suppose they are not in hell , you may pray for them , suppose they are in hell ; hereunto doth this subtilty bring us . but it is not the will of god , that you should pray for any in hell ; no not for any in heaven , unless it be the will of god , that you should oppose his will in the one , and exercise you selves in things needless and unprofitable in the other ; both which are far enough from his mind , and that word , which i believe , at last , will be found , the only true and infallible rule of worship and devotion . when we pray for the sanctifying of god's name , the coming of his kingdom , the doing of his will , we still pray for the continuance of that which is as to outward manifestation , in an alterable condition ; for the name of god may be more or less sanctified in the world ; and for that which is future . but , to pray for them that are in heaven , is to pray for that for them , which they are in the unalterable enjoyment of : and besides , to do and practise that in the worship of god , which we have no precept , no precedent , no rule , no encouragement for , in the scripture ; nor the approved examples of any holy men from the foundation of the world . whatever charity there can be in such prayers , i am sure , faith there can be none , seeing there is neither precept for them , nor promise of hearing them . but it is purgatory that must bear the the weight of this duty . this , saith our author need not to be so condemned , being taught by pagans and antient rabbies , and so came down from adam by a popular tradition through all nations , a great many of whose names are reckoned up by him , declaring by the way , which of them came from shem , which from ham , which from japhet , to whom the hebrews are most learnedly assigned . for the pagans , virgil , cicero , and lucretius , are quoted , as giving testimony to them . this testimony is true ; in the first especially lies the whole doctrine of purgatory . some platonick philosophers , whom he followed , have been the inventers of it . that some of the pagans invented a purgatory , and that roman-catholicks have borrowed their seat for their own turn , is granted . what our author can prove more by this argument , i know not . the names of the old hebrew rabbins that had taught , or did believe it , he was pleased to spare ; and i know his reason well enough , though he is not pleased to tell us . and it is only this , that there are no such old rabbins , nor ever were in the world ; nor was purgatory ever in the creed of the judaical church , nor of any of the antient rabbins . indeed here and there one of them seemed to have dreamed , with origen , about an end of the pains of gehenna ; and some of the latter masters , the cabbalists especially , have espoused the pythagorean metempsychosis ; but for the purgatory of the pagans and papists , they know nothing of it . on these testimonies he tells us , that this opinion of the soul's immortality , and its detention after death in some place citra coelum , is not any new thing freshly taught , either by our saviour or his apostles , as any peculiar doctrin of his own , but taken up as granted by the tradition of the hebrews , and supposed , and admitted by all sides as true , upon which our lord built much of his institutions . gallantly ventured however ! i confess , a man shall seldom meet with pretier shuffling . purgatory , it seems , is the doctrine of the soul's immortality , and detention in some place citra coelum : who would ever have once dreamed of this , had not our author informed him ? this it is to be learned in the roman mysterie ; the doctrine of purgatory , is the doctrine of the soul's immortality ; never was doctrine so foully mistaken as that hath been ; but if it be not , yet it is of the detention of the souls in some place citra coelum : it is indeed ; but yet our author knows , that in these words , as bad , if not a worse fraud than under the other is couched . it was the opinion of many of the antients , that the souls of the saints that departed under the old testament , enjoyed not the blessed presence of god , but were kept in a place of rest until the ascension of christ. and this our author would have us to think , is the doctrine of purgatory ; he himself , i hope , enjoyes the contentment of believing the contrary . but he tells us , that our blessed saviour and his apostles were not the first that taught this doctrine , that is , of purgatory . as though they had taught it at all , or had not taught that which is inconsistent with it , and destructive of it , which is notorious that they have ! and for the traditions of the hebrew church ; as that was none of them , so i believe , our author knows but little what were . but he takes a great deal of pains to prove , though very unsuccessfully , that the jews did believe , that the souls of those that departed before the resurrection of the messias , did not enter heaven ; as though that was any thing to his purpose in hand ; but he is , as i said , marvellous unsucessful in that attempt also . the parable of lazarus and the rich man , prove only that lazarus's soul was in abraham's bosom ; that abraham's bosom was not in heaven , it doth not prove . peter , in the second of the asts , proves no more , than that the whole person of david , body and soul , was not ascended into heaven ; the not ascending of his soul alone , being nothing to his purpose . but what he cannot evince by testimonies , we will win by dint of arguments . the jews , saith he , could not believe what god had never promised ; but heavenly bliss was none of the promises of moses 's law nor were they ever put in hope of it , for any good work that they should do . it seems then , that which was promised them in moses's law , was eternal life in some place citra coelum , or citra culum , until the coming of the messias ; for this he would fain prove that they believed , and that rightly . this i confess , is a rare notion : and i know not whether it be do fide , or no ; but this i am sure , that it is the first time that ever i heard of it , though i have been a little conversant with some of his great masters . but the truth is , our author hath very ill success for the most part , when he talks of the jews ; as most men have , when they talk of what they do not understand . eternal life , and everlasting reward , the enjoyment of god in bliss , was promised no less truly in the old testament , then under the new , though less clearly ; and our author grants it , by confessing that the estate of the saints in rest extra coelum , to be admitted thither upon the entrance made into it by the messias , was promised to them , and believed by them , though any such promise made to them , or any such belief of them , as should give us the specification of the reward they expected , he is not able to produce . the promise of heaven is made clear under the new testament , yet not so , he tell us , but that in the execution of this promise , it is sufficiently insinuated , that if any spirit issue out of his body , not absolutely purified , himself may indeed by the use of such means of grace , as our lord instituted , be saved , yet so as by fire , cor. . i think , i know well enough what he aims at ; but the sense of his words i do not so well understand . suppose a spirit so to issue forth as he talks ? seeing we must not believe , that the blood of jesus purges us from all our sins ; who , or what is it then that he means by himself ? is it the spirit after it is departed ? or is it the person before its departure ? if the latter , to what end is the issuing forth of the spirit mentioned ? and what is here for purgatory , seeing the person is to be saved by the means of grace appointed by christ ? if the former ; as the expression is uncouth , so i desire to know , whether purgatory be an instituted means of grace or no ? and , whether it was believed so by virgil , or is by any of the more learned romanists ? i think it my duty a little to retain my reader in this stumbling passage . our author having a mind to beg some countenance for purgatory from cor. . and knowing full well , that there is not one word spoken there , about the spirits of men departed , but of their trials in this life , was forced to confound that living , and dead , means of grace , and punishment , things present , and to come , that somewhat might seem to look towards purgatory , though he knew not what . nor doth he find any better shelter , for his poor purgatory turned naked out of doors , throughout the whole scripture , as injurious to the grace of god , the mediation of christ , the tenor of the covenant of grace , and contrary to express testimonies ; in those words of our saviour , mat. . who speaking of sinners , dying in an unreconciled condition , having made no peace or agreement with god , says , that being delivered into prison , they should not go forth , untill they had paid the utmost farthing . for as the persons , whom he parabolically sets forth , are such as die in an absolute estate of enmity with god ; which kind of persons , as i take it , roman-catholicks do not believe to go to purgatory ; so , i think , it is certain , that those enemies of god , who are , or shall be , cast into hell , shall not depart untill they have paid the uttermost farthing ; and , that the expression , untill , doth in scripture alwayes denote a limitation of time to exspire , and the accomplishment afterward of what is denyed before ; i suppose , nay , i know , he will not say . so that their lying in prison untill they pay the uttermost farthing of their debts ( which is not gods way of dealing with them whom he washes and pardons in the bloud of christ , who are not able to pay one farthing of them ) is their lying there to eternity . and so also the sins of which it is said , they shall not be forgiven in this world , nor in the world to come , in one gospel ; it s said , in another , that they shall never be forgiven ; that is , not really forgiven here , nor declared , or manifested to be forgiven hereafter . besides , methinks this should make very little for purgatory , however the words should be interpreted ; for they are a great aggravation of the sins spoken of , as the highest and most mortal that men may contract the guilt of , that can be pardoned , if they can be pardoned . that the remission of such sins may be looked for in purgatory , as yet we are not taught : nay , our own author tells us , that mortal sins must be remitted , before a man can be admitted into purgatory ; so that certainly there is not a more useless text in the bible to his present purpose then this is , though they be all useless enough in all conscience . but here a matter falls across his thoughts , that doth not a little trouble him ; and it is this , that st. paul , in his epistles , never makes use of purgatory , directly at least as a topick-place , either in his exhortations to virtue , or disswasions from vice ; and i promise you , it is a shrewd objection . it cannot but seem strange , that st. paul should make no use of it ; and his church make use almost of nothing else . little , surely , did st. paul think , how many monasteries and abbies this purgatory would found ; how many moncks and fryers it would maintain ; what revenue it would bring into the church , that he passeth it by so slightly ; but st. paul's business was to perswade men to virtue , and dehort them from vice . and he informs us , that there is such a contemperation of heat and cold in purgatory , such an equal ballance between pains and hopes , good and evill , that it is not very meet to be made a topick for these ends and purposes ; that is that indeed that is of no use in religion . the trouble and comfort of it , are , by a due mixture , so allaid , as to their proper qualities , that they can have no operation upon the minds of men , to sway them one way or other . had some of our forefathers been so far illuminated , all things had not been at the state wherein they are at this day in the papacy ; but , it may be , much more is not to be expected from it , and therefore it may now otherwise be treated than it was yerst-while , when it was made the sum and substance of religion . however , the time will come , when this platonical signet that hath no colour from scripture , but is opposite to the clear testimonies of it ; repugnant to the grace , truth , and mercy of god ; destructive to the mediation of christ ; useless to the souls of men , serving only to beget false fears in some few , but desperate presumptions , from the thoughts of an after-reserve , and second venture after this life is ended ; in the most , abused to innumerable other superstitions , utterly unknown to the first churches , and the orthodox bishops of them , having by various means and degrees crept into the roman-church , ( which shall be laid open , if called for ) shall be utterly exterminated out of the confines and limits of the church of god. in the mean time , i heartily beg of our romanists , that they would no more endeavour to cast men into real scorching consuming fire , for refusing to believe that which is only imaginary and phantastical . chap. xxii . pope . sect . . it is not because the pope is forgotten all this while , that he is there placed in the rear , after images , saints , and purgatory . it is plain , that he hath been born in mind all along ; yea , and so much mentioned , that a man would wonder , how he comes to have a special . paragraph here alloted to him . the whole book seems to be all-pope , from the very beginning , as to the main design of it ; and now to meet , pope , by himself again , in the end , is somewhat unexpected . but , i suppose , our author thinks he can never say enough of him . therefore lest any thing fit to be insisted on , should have escaped him in his former discourses , he hath designed this section , to gather up the paralipomena , or ornaments he had forgotten before to set him forth withall . and indeed , if the pope be the man he talks of in this section , i must acknowledge he hath had much wrong done him in the world . he is one , it seems , that we are beholding unto for all we have that is worth any thing ; particularly for the gospel which was originally from him ; for kingly authority , and his crown land with all the honour and power in the kingdom ; one , that we had not had any thing left us , at this day , either of truth or unity , humanely speaking , had not he been set over us . one , in whom christ hath no lesse shewen his divinity and power , than in himself ; in whom he is more miraculous , then he was in his own person . one that by the only authority of his place and person , defended christ's being god against all the world ; without which , humanely speaking , christ had not been taken for any such person as he is believed this day . so as not only we , but christ himself is beholding to him , that any body believes him to be god. now truly , if things stand thus with him , i think it is hightime for us to leave our protestancy , and to betake our selves to the irish mans creed , that if christ had not been christ when he was christ , st. patrick ( the pope ) would have been christ. nay , as he is , having the hard fate to come into the world , so many ages after the ascension of christ into heaven , i know not what is left for christ to be , or do . the scripture tells us , that the gospel is christ's , originally from him ; now we are told , it is the popes , originally from him ; that , informes us that by him , ( the wisdom of god ) kings reign , and princes execute judgement ; now we are taught , that kingly authority , with his crown-land , is from the pope . that instructs us , to expect the preservation of faith and truth , in the world , from christ alone ; the establishment of his throne and kingdom for ever and ever ▪ his building , guidance , and protection of his church : but , we are now taught , that for all these things we are beholding to the pope , who , by his only authority , keeps up the faith of the deity of christ ; who surely is much ingaged to him , that he takes it not to himself . besides , what he is , for our better information , that we may judge aright concerning him , we may consider also what he doth ; and hath been doing , it seems , a long time ; he is one that hath never been known to let fall the least word of passion against any , nor move any engine for revenge ; one whose whole life , and study is , to defend innocence , &c. that by his general councels , all held under , and by him ; especially that of nice , hath done more good than can be expressed ; careful , and more than humanely happy , in all ages , in reconciling christian princes , &c. one who let men talk what they will , if he be not an unerring guide in matters of religion and faith , all is lost . but how shall we come to know , and be assured of all this ? other men , as our author knows and complains , speak other things of him ; is it meet , that in so doubtful and questionable a business , and of so great importance to be known , we should believe a stranger upon his word , and that against the vehement affirmations at least , of so many to the contrary : the scripture speaks never a word that we can find of him , nor once mentions him at all . the antient stories of the church are utterly silent of him , as for any such person as he is here described , speaking of the bishop of rome , as of other bishops in those dayes many of the stories of after-ages give us quite another character of him both as to his personal qualifications and imployment . i mean , of the greatest part of the series of men going under that name . in stead of peace-making and reconciliation , they tell us of fierce and cruel warrs , stirred up and mannaged by them ; of the ruine of kings , and kingdoms , by their means : and instead of the meekness pretended , their breathing out threatnings against men that adore them not ; persecuting them with fire and sword , to the utter depopulation of some countreys , and the defiling of the most of europe with bloudy cruelties . what course shall we take in the contest of assertions , that we may be able to make a right judgment concerning him ? i know no better than this , a little to examine apart the particulars of his excellency as they are given us by our author , especially the most eminent of them ; and weigh whether they are given in according to truth or no. the first that we mentioned was , that the gospel was originally from him , and to him we are beholding for it . this we cannot readily receive ; it is certainly untrue , and fearfully blasphemous to boot . the gospel was originally from christ ; and to him alone are we beholding for it , as hath been before declared . another is , that kingly authority amongst us , and his crown-land is from him . this is false and seditious . kingly authority in general is from god , and by his providence was it established in this land , before the pope had any thing to do here ; nor doth it lean in the least on his warranty , but hath been supported without the papacy , and against all its oppositions , which have not been a few . a third is , that , humanely speaking , had not he been set over us , we had not had this day either truth or unity . i know not well , what you mean by , humanely speaking ; but i am sure , so to blaspheme the care and love of christ to his church , and the sufficiency of his word and promised spirit to preserve truth in the world , without the pope , whose aid in this work he never once thought of , requested appointed , is , if not inhumane and barbarous , yet bold and presumptuous . that christ hath no less shewed his divinity in him then in his own person , is an expression of the same nature , or of a more dreadful , if possible it may be . i speak seriously , i do not think this is the way to make men in love with the pope . no sooner is such a word spoken , but immediately the wicked beastial lives , the ignorance , atheisms , and horrid ends of many of them , present themselves to the thoughts of men , and a tremor comes over their hearts , to hear men open their mouths with such blasphemies , as to affirm , that the lord christ did as much manifest his divinity and power in such beasts , as in his own person . yea , that he is more miraculous in him , then he was in himself : what proof , sir , is there of this ? where is the scripture , where the antiquity , where the reason for it ? we tell you truly , we cannot believe such monstrous figments upon their bare affirmation . yea , but this is not all , christ is beholding to him for all the faith of his deity that is in the world ; why so ? why , by the only authority of his place and person , he defended it . when ? when it was opposed by the arrians , and he called his council of nice , where he condemned them . who would not be sick of such trifles ? is it possible that any man in his right wits should talk at such a rate ? consult the writings of those dayes , of alexander of alexandria , of athanasius , gregory , basil , chrysostom , austine , who not ? go over the volumes of the councils of those dayes ; if he can once find the authority of the pope of rome , and his person , pleaded as the pillar of the faith of christs diety , or as any argument for the proof of it , let him triumph in his discovery . vain man that dares to make these flourishes , when he knows how those antient christian hero's , of those dayes , mightily proved the deity of christ from the scriptures , and confounded their adversaries with their testimonies , both in their councils , disputes , and writings , which remain to this day ; was not the scripture accounted , and pleaded by them all as the bulwark of this truth ? and did not some of them , athanasius for instance , do and suffer for the maintaining of it , more then all the bishops of rome in those dayes , or since ? and , what a triffling is it to tell us of the popes council at nice ? as though we did not know who called that council , who praesided in it , who bare the weight of the business of it , of whom none were popes , nor any sent by popes ; nay , as if we did not know , that there was then no such pope in the world , as he about whom we contend . indeed it is not candid and ingenious for a man to talk of these things in this manner . the like must be said of the six first councils mentioned by him ; in some of which the power of the bishop of rome was expresly limitted , as in that of nice , and that of chalcedon , and in the others ; though he was ready enough to pretend to more , yet he had no more power then the bishops of other cities , that had a mind to be called patriarcks . we do not then , as yet , see any reason to change our former thoughts of the pope , for any thing here offered by our author ; and we cannot but be farr enough from taking up his , if they be those which he hath in this discourse expressed , they being all of them erroneous , the most of them blasphemous . but yet , if we are not pleased with what he is , we may be pleased with what he does ; being so excellent a well accomplished person as he is ; for he is one that was never known to let fall a word of passion . that , for casting off his authority should procure thousands to be slain , and burned , without stirring up any engine of revenge , these are somewhat strange stories . our author grievously complains of uncivil carriage toward the pope in england in all sorts , men , women , and children . for my part , i justifie no reviling accusation in any , against any whatever ; but yet , i must tell him , that if he thinks to reclaim men from their hard thoughts of him , ( that is , not of the person of this or that pope , but of the office as by them managed ) it must not be by telling him , he is a fine accomplisht gentleman , that he is a prince , a stranger , a great way off , whom it is uncivil and unmannerly to speak so hardly of : but labour to shew , that it is not his principle to impose upon the consciences of men , his apprehensions in the things of god ; that he is not the great proclaimer of many false opinions , heresies , and superstitions , and that with a pretence of an authority , to make them receive them whether they will or no ; that he hath not caused many of their forefathers to be burned to death , for not submitting to his dictates , nor would do so to them , had he them once absolutely in his power ; that he hath never given away this kingdom to strangers , and cursed the lawful princes of it ; that he pleads not a soveraignty over them , and their governors , inconsistent with the laws of god and the land : haec , cedo , ●dmoveant templis , & farre litabo . for whilst the greatest part of men amongst us , do look upon him as the antichrist foretold in the scripture , guilty of the bloud of innumerable martyrs , and witnesses of the truth of christ ; others who think not so hardly of him , yet confess he is so like him , that by the marks given of antichrist , he is the likeliest person on the earth , to be apprehended on suspition ; all of them think , that if he could get them into his power , which he endeavours continually , he would burn them to ashes ; and that , in the mean time , he is the corrupt fountain and spring of all the false worship , superstition , and idolatry , wherewith the faces of many churches are defiled . to suppose he can perswade thē to any better respect of him than they have , by telling them how fine a gallant gentleman he is , and what a great way off from them , and the like stories , is to suppose , that he is to deal with fools and children . for my own part , i approve no man's cursing or reviling of him ; let that work be left to himself alone for me : i desire , men would pray for him , that god would convert him , and all his other enemies to the truth of the gospel ; and in the mean time to deliver all his from their policy , rage , and fury . we may easily gather what is to be thought of the other encomiums given to him by our author , by what hath been observed concerning those we have passed through ; as that his whole life and study is to defend innocency , &c. it must needs be granted , that he hath taken some little time to provide for himself in the world ▪ he had surely never arrived else to that degree of excellency , as to tread on the necks of emperours , to have kings hold his stirr up , to kick off their crowns , to exceed the rulers of the earth in worldly pomp , state , and treasures , which came not to him by inheritance from st. peter ; and whether he hath been such a defender of innocency and innocents , the day wherein god shall make inquisition for blood , will manifest . the great work he hath done by his general councils , a summary of which is given us by our author , is next pretended . all this was done by him , yea , all that good that was ever done by general councils in the world was done by him ; for they were all his councils , and that which was not his , is none . i shall only mind our author of what was said of old , unto one talking at that rate that he is pleased here to do : labore alieno magnam partam gloriam verbis saepe in se transmovet , qui habet salem qui in te est . all the glory and renown of the old antient councils , all their labours for the extirpation of heresies , and errours , and the success that their honest endeavours were blessed withal , with the seasoning of one little word , [ his ] are turned over to the pope . they were his councils ; a thing they never once dreamed of ; nor any mortal man in the dayes wherein they were celebrated . convened they were in the name , and upon the institution of christ , and so were [ h●s ] councils ; were called together , as to their solemn external convention , by the emperors of those days , and so were , not their councels , but councils held by their authority , as to all the external concernments of them . this the councils themselves did acknowledge ; and so did the bishops of rome in those days , when they joyned their petitions with others unto the emperors , for the convening of them ; and seldom it was , that they could obtain their meetings in any place they desired ; though they were many of them wise at an after game , and turned their remoteness from them into their advantage . as they were called by the emperors , so they were composed of bishops , and others , with equal suffrages . how they come to be the pope's councils , he himself only knows , and those to whom he is pleased to impart this secret , of other men not one . indeed some of them may be called his councils , if every thing is his , wherein he is any way concerned ; such was the first council of nice , as to his pretended jurisdiction ; such that of chalcedon , as to his primacy ; such were sundry famous conventions in asrick , wherein his pretentions unto authority , were excluded , and his unseemly frauds discovered . nay , there is not any thing upon the roll of antiquity of greater and more prodigious scandal , then the contests of popes in some african councils , for authority and jurisdiction . their claim was such , as that the good fathers assembled wrote unto them , that they would not introduce secular pride and ambition into the church of christ ; and the manner of managing their pretentions , was no other but down-right forgery , and that of no less then canons of the first memorable council of nic● ; which to discover , the honest african bishops were forced to send to constantinople , alexandria , and antioch , for authentick copies of those canons ; upon the receipt whereof , they mollified the forgery with much christian sobriety and prudence unto the bishop of rome himself , and enacted a decree for the future , to prevent his pretentions and claims . besides , as the good bishops averr , god himself testified against the irregular interposition of the pretended power of the bishop of rome ; for whilest they being synodically assembled , were detained and hindred in their procedure , by the romanists contests for superiority ; apiarius , the guilty person , being convinced in his conscience of his many notorious evils and crimes , from a just censure whereof , the roman interposition was used to shelter him , of his own accord cast himself at the feet of the assembly , confessing all his wickedness and folly . of the six first councils then there is no more reason to call them the pope's , or to ascribe their atchievments unto him , then there is to call them any other bishop's of any city then famous in the world . in that which he calls the seventh general council , indeed a coventicle of ignorant , tumultuous , superstitious iconolaters , condemned afterwards by a council held at frankfurt , by the the authority of charles the great , he stickled to some purpose for images , which then began to be his darlings ; and though we can afford that council to be his , for any concernment we have in it , yet the story of it will not allow us to do so ; it being neither convened nor ruled by his authority ; though the brutish monks in it ▪ were willing to shelter themselves under the splendor and lustre of his see. about those that follow , we will not much contend : it matters not whose they were , unless they had been better ; especially such as laid foundations for , and stirred up princes to shed the innocent blood of the martyrs of christ , to some of their perpetual ignominy , reproach , and ruin . but yet our author knows , or may know what long contests there have been , even in latter ages , whether the council should be the the pope's council , or the pope should should be the council's pope ; and how the pope carried it at last , by having more arch-bishopricks and bishopricks in his disposal than the councils had . and so much for the pope's councils . our author adds , that he hath been more than humanely happy in reconciling christian princes ; but yet i will venture a wager with him , that i will give more instances of his setting princes together by the ears , then he shall of reconciling them ; and i will manifest , that he hath got more by the first work , than the latter . let him begin the vye when he pleaseth ; if i live , and god will , i will try this matter with him before any competent judges ; tu dic mecum , quo pignore ? how else to end this matter , i know not . i see not then any ground my countrymen have to alter their thoughts concerning the pope , for any thing here tendred unto them by this author ; yea i know they have great reason to be confirmed in their former apprehensions concerning him . for all that truly honour the lord jesus christ , have reason to be moved ▪ when they hear another , if not preferred before him , nor set up in competition with him , yet openly invested with many of his priviledges and pre●ogatives ; especially considering , that not only the person of christ , but his word also is debased to make way to his exaltation and advancement . thence it is , that it is openly averred , that were it not for his infallibility , we should all this time have been at a loss for truth and unity . of so small esteem with some men , is the wisdom of christ , who left his word with his church for these ends , and his word its self . all is nothing without the pope . if i mistake not in the light and temper of my countrymen , this is not the way to gain their good opinion of him . had our author kept himself to the general terms of a good prince , an universal pastor , a careful guide ▪ and to general stories of his wisdom , ●a●e , and circumspection for publick good ▪ which discourse makes up what remains of this paragraph ; he might perhaps have got some ground on their affection and esteem , who know nothing concerning him to the contrary ; which in england are very few . but these notes above ela , these transcendent encomiums have qui●e marred his marker . and if there be no medium , but men must believe the pope to be either christ , or antichrist , it is evident which way the general vogue in england will go , and that at least until fire and faggot come ▪ which , blessed be god , we are secured from , whilest our present soveraign swayes the scepter of this land ; and hope , our posterity may be so , under his off-spring , for many generations . chap. xxiii . popery . sect . . our author hopes , it seems , that by this time he hath brought his disciples to popery ; that is the title of the last paragraph , to his business , not of his book ; for that which follows , being a parcel of the excellent speech of my lord chancellor , is about a matter wherein his concernment lies not : this is his close and farewell . they say , there is one , who , when he goes out of any place , leaves a worse favour at his departure , then he gave all the time of his abode ; and he seems here to be imitated . the disingenuity of this paragraph , the want of care , of truth , and of common honesty , that appears in it , sends forth a worse favour then most of those , if not than any , or all of them , that went before . the design of it , is to give us a parallel of some popish and protestant doctrines , that the beauty of the one may the better be set off by the deformity of the other . to this end he hath made no conscience of mangling , defacing , and defiling of the latter . the doctrines , he mentions , he calls the more plausible parts of popery . such as he hath laboured in his whole discourse to gild and ●rick up with his rhetorick , nor shall i quarrel with him for his doting on them : only , i cannot but wish , it might suffice him to enjoy and proclaim the beauty of his church , without open slandering and defaming of ours . this is not handsome , civil , mannerly , nor conscientious . a few instances will manifest , whether he hath fail'd in this kind or no. the first plausible piece of popery , as he calls it , that he presents us in his antithesis , is the obligation which all have who believe in christ to attend unto good works , and the merit and benefit of so doing ; in opposition whereunto he sayes protestants teach , that there be no such things as good works pleasing unto god ; but all be as menstruous raggs , filthy odious , and damnable in the sight of heaven ; that , if it were otherwise , yet they are not in our power to perform . let other men do what they please , or are able ; for my part , if this be a good work , to believe , that a man conscientiously handles the things of religion , with a reverence of god , and a regard to the account he is to make at the last day , who can thus openly calumniate , and equivocate ; i must confess , i do not find it in my power to perform it . it may be , he thinks it no great sin to calumniate and falsly accuse hereticks ; or , if it be , but a venial one . such a one as hath no respect to heaven or hell , but only purgatory , which hath no great influence on the minds of men to keep them from vice , or provoke them to vertue . do protestants teach , there are no such things as good works pleasing to god , or that those that believe , are not obliged to good works ? in which of their confessions do they so say ? in what publick writing of any of their churches ? what one individual protestant was ever guilty of thinking or venting this folly ? if our author had told this story in rome or italy , he had wronged himself only in point of morality ; but telling it in england , if i mistake not , he is utterly gone also as to reputatiō . but , yet you 'l say , that if there be good works , yet it is not in our power to perform them . no more will papists neither , that know what they say , or are in their right wits , that it is so , without the help of the grace of god ; and the protestant never lived , that i know of , that denyed them by that help and assistance to be in our power . but they say , they are all as filthy raggs , &c. i am glad he will acknowledg isaiah , to be a protestant , whose words they are concerning all our righteousness , that he traduceth ; we shall have him sometime or other denying some of the prophets , or apostles to be protestants ; and , yet it is known , that they all agreed in their doctrine and faith. those other protestants whom he labours principally to asperse , will tell him , that although god do indispensibly require good works of them that do believe , and they by the assistance of his grace do perform constantly those good works , which both for the matter , and the manner of their perforance are acceptable to him , in jesus christ , according to the tenor of the covenant of grace , and which , as the effect of his grace in us , shall be eternally rewarded ; yet , that such is the infinite purity and holiness of the great god with whom we have to do , in whose sight the heavens are not pure , and who charges his angels with folly , that , if he should deal with the best of our works , according to the exigence and rigour of his justice , they would appear wanting , defective , yea silthy , in his sight ; so , that our work● have need of acceptation in christ no less then our persons ; and they add this to their faith in this matter , that they believe , that those who deny this , know little of god or themselves . my pen is dull , and the book that was lent me for a few dayes is called for . ex hoc uno ; by this instance ; we may take a measure of al the rest wherein the same ingenuity and conscientious care of offending is observed , as in this ; that is , neither the one , or other , is so . the residue of his discourse is but a commendation of his religion , and the professors of it , whereof i must confess , i begin to grow weary ; having had so much of it , and so often repeated , and that from one of themselves , and that on principles which will not endure the tryal and examination : of this sort is the suffering for their religion , which he extols in them . not what god calls them unto , or others impose upon them in any part of the world ▪ wherein they are not to be compared with protestants , nor have suffered from all the world for their papal religion , the hundredth part of what protestants have suffered from themselves alone , for their refusal of it ; doth he intend ; but what of their own accord they undergo . not considering , that as outward affliction and persecution from the world , have been alwayes the constant lot of the true worshippers of christ in all ages ; so , voluntary ▪ self-macerations have attended the wayes of false-worship among all sorts of men from the foundation of the world . finis . a brief vindication of the non-conformists from the charge of schisme as it was managed against them in a sermon preached before the lord mayor by dr. stillingfleet, dean of st. pauls. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a brief vindication of the non-conformists from the charge of schisme as it was managed against them in a sermon preached before the lord mayor by dr. stillingfleet, dean of st. pauls. owen, john, - . p. printed for nathaniel ponder ..., london : . reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng stillingfleet, edward, - . -- mischief of separation. dissenters, religious -- england. religious tolerance -- england. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion a brief vindication of the non-conformists from the charge of schisme . as it was managed against them in a sermon preached before the lord mayor ; by dr. stillingfleet , dean of st. pauls . coitio christianorum meritò sane illicita , si illicitis par ; merilò damnanda , si quis de ea queritur eo titulo quo de factionibus querela est . in cujus perniciem aliquando convenimus ? hoc sumus congregati quod & dispersi ; hoc universi quod & singuli ; neminem laedentes , neminem contristantes ; quum probi , cum boni coeunt , cum pij , cum casti congregantur , non est factio dicenda , sed curia . tertul. london , printed for nathaniel ponder , at the sign of the peacock in the poultry , over against the stocks-market , . it was no small surprize unto many , first to hear of , and then to see in print the late sermon of the reverend deun of st. pauls preached at guildhall , may . . being the first sunday in easter term , before the lord mayor , &c. whatever there might be of truth in it , yet they judged the time both of the one and the other , the preaching and printing of it , to be somewhat unseasonable . for , they say , that this is a time wherein the agreement of all protestants , so far as they have attained , is made more than ordinarily necessary . and whereas the nonconformists do agree in religion with all the sober protestant people of the nation , which is the church of england , they do suppose that ordinary prudence would advise unto a forbearance of them in those few things wherein they dissent ; not indeed from the body of the protestant people , but from some that would impose them on their consciences and practices . who knows not that the present danger of this nation is from popery , and the endeavors that are used both to introduce it and enthrone it , or give it power and authority among us ? and it is no part of the popish design to take away and destroy those things wherein the nonconformists do dissent from the present ecclesiastical establishment , but rather to confirm them . their contrivance is to ruine and destroy the religion of the body of the protestants in this kingdom , wherein the nonconformists are one with them , and equally concerned with any of them . wherefore it cannot but be grievous unto them as well as useless unto the common interest of the protestant religion , that at such a time and season , they should be reflected on , charged and severely treated on the account of those lesser differences , which no way disenable them from being useful and serviceable unto the government and nation in the defence and preservation of the protestant religion . and that it is their resolution so to be , they have given sufficient evidence , equal at least with that given by any sort of people in the nation ; yea , of their diligence in opposition unto popery , and their readiness to observe the direction of the magistrates therein , whil'st the plot hath been in agitation ; they suppose the honourable person unto whom this sermon is dedicated , can and will bear them witness . in these circumstances , to be required severely to change their judgments and practices , as it were momento turbinis , immediately and in an instant ; or else to be looked on and treated as adversaries ; many do think as unseasonable , as to command a good part of an army when it is actually engaged against an enemy , to change all their order , postures , discipline and advantages , or immediately to depart out of the field . and they do withal suppose that such a sudden change is least of all to be expected to be wrought by such severe charges and reflections , as are made on all nonconformists in this discourse . such like things as these do men talk concerning the season of the preaching and publishing of this sermon : but in such things every man is to be left unto his own prudence , whereof he may not esteem himself obliged to give an account . for my part i judge it not so unseasonable as some others do . for it is well that honest men should understand the state of those things wherein they are greatly and deeply concerned . nonconformists might possibly suppose that the common danger of all protestants had reconciled the minds of the conforming ministry unto them , so as that they were more than formerly inclined unto their forbearance , and i was really of the same judgment my self . if it be not so , it is well they are fairly warned , what they have to expect , that they may prepare themselves to undergo it with patience . but we shall pass by these things , and attend a little unto the consideration of the sermon itself . the design of this discourse seems to consist in these three things , or to aim at them . ( ) to prove all the nonconformists to be guilty of schism , and a sinful separation from the church of england . ( ) to aggravate their supposed guilt and crime , both in its nature , and all the pernicious consequents of it that can be imagined . ( ) to charge them , especially their ministers , with want of sincerity and honesty , in the management of their dissent from the church of england , with reference unto the people that hear them . what there is of truth in these things , or what there may be of mistake in them , it is the duty of nonconformists to try and examine . but some few things must have a previous consideration , before we come to the merits of the cause itself . . the reverend author of this discourse affirms , that in the preaching of this sermon he was far from intending to stir up the magistrates and judges unto a persecution of dissenters , as some ill men have reported . epist. ded. without this information i confess i could not but judge it would have been as liable unto a supposition of such a design , as the actings of the nonconformists in the management of their cause are unto that of insincerity in the judgment of this reverend author . for , ( ) it was not preached unto nonconformists , perhaps not one of them present ; so that the intention of preaching it , could not be their conviction . they were not likely either to hear the charge , or the reasons of it . ( ) it was preached unto them , who were no way guilty of the pretended crime reproved ; but peculiarly such as were intrusted with the execution of the penal laws against them that were supposed guilty , magistrates and judges , which in another would have but an ill aspect . if a man should go unto a justice of the peace , and complain that his neighbor is a thief , or a swearer , or a murderer ; though he should give the justice never so many arguments to prove that his neighbour did very ill in being so and doing so , yet his business would seem to be the execution of the law upon him . but let the will of god be done , nonconformists are not much concerned in these things . we are likewise informed in the same epistle , that there are no sharp and provoking expressions on the persons of any . it is indeed beneath the gravity and dignity of this reverend author , to bring reviling or railing accusations against any ; neither will he , i am sure , give countenance to such a practice in others , which is seldom used but by men of very mean consideration . but i am not satisfied that he hath not used even great severity in reflections on a whole party of men , and that unprovoked : nor do i know how persons on a religious account can be more severely reflected on , and that not only as unto their opinions and practises , but also as unto the sincerity of their hearts , and honesty of their designs , than the nonconformists are in this sermon . i have seen a collection made of such reflections by the hand of a person of honour , a member of the church of england , with his judgment upon them ; wherein they appear to me not to be a true resemblance or representation of christian love and charity . . a great part of this discourse being such as became a popular auditory , consisting in generals on all hands acknowledged , as the good of union , the evil of schism , and causeless separation , &c. which will indifferently serve any party until it be determined where the original fault and mistake doth lie ; i shall not at all take notice of it , though it be so dress'd , as to be laid at the door of nonconformists in a readiness for an application unto their disadvantage : but nothing that by way of argument , testimony or instance is produced , to prove the charge mentioned , and the consequents of it , shall be omitted . . some few things may be taken notice of in the passage of the author unto his text ; of that nature is his complaint , p. . there is just cause for many sad reflections , when neither the miseries we have felt , nor the calamities we fear ; neither the terrible judgments of god upon us , nor the unexpected deliverance vouchsafed unto us , nor the common danger we are yet in , have abated mens heats , or allayed their passions , or made them more willing to unite with our established church and religion : but instead of that , some stand at a greater dastance , if not defiance . it is acknowledged willingly by us , that the warnings and calls of god unto this nation have been great and marvellous , and yet continue so to be . but it is worthy our enquiry , whether this be to be looked on as the onely end and design of them , that the nonconformists do immediately in all things comply with the established church and religion , and are evidences of god's displeasure because they do not so ; when he who searcheth their hearts , doth know that they would do it , were it not for fear of his displeasure ? what if it should be the design of god in them to call the nation and so the church of england unto repentance and reformation , which when all is done , is the onely way of reconciling all protestant dissenters ? what if god should in them testifie against all the atheism , profaness , sensuality , that abound in this nation , unto the publick scandal of it , with the dread and terror of those by whom they are duly considered , the persons guilty of them , being no way proceeded against by any discipline of the church , nor any reformation of the church itself from such horrible pollutions once attempted ? every man who knows any thing of christ , of his law , gospel , rule and discipline , of the nature , end , and use of them , with the worship of god to be performed in them and by them , and doth with consider the terror of the lord unto whom an account is to be given of these things , must acknowledge that both in persons and things there is a necessity of reformation among us , on the utmost perils of the displeasure of christ jesus ; yet no such reformation is so much as endeavoured in a due manner . it is no encouragement unto conscientious men , to unite themselves absolutely and in all things , unto such a church , as doth not , 〈…〉 , or as cannot reform itself , in such a degenerate state as that which many churches in the world are at this day openly and visibly fallen into . and to deal plainly with our brethren , ( if they will allow us to call them so ) that they may know what to expect , and , if it be the will of god , be directed into the onely true way of uniting all protestants , in the onely bands of evangelical union , order and communion , unless those who are concerned , will endeavor , and until they are enabled in some measure to effect a reformàtion in the ministry and people , as unto their relation to the church , as also in some things in the worship of god itself , it is vain to expect that the nonconformists should unite with the church , however established . and may we not think that those many warnings and calls of god , may have some respect unto these abominations that are found in the nation , yea , such as without a due reformation of them will issue in our desolation ? i do know that with the nonconformists also , there are sins against the lord their god ; and it will be a great addition unto their sins , as also an aggravation of their guilt , if they comply not with the warnings of god , as they are here expressed by this reverend author , so as to reform whatever is amiss in them , and return wholly unto god , from all their wandrings . but as unto those things which are usually charged on them , they are such as interest , hatred , and the desire of their ruine suggest unto the minds of their adversaries ; or are used by some against their science and conscience to further that end , without the least pretence to be raised from any thing in them , their opinions , practices , or conversation in the world . doth atheism abound among us ? it is from the differences in religion made by nonconformists . is there danger of popery ? it is because of the nonconformists . are the judgments of god coming on the nation ? it is for nonconformity . so was it of old with the christians ; si tybris ascendit in maenis , si nilus non ascendit in arva , si coelum stetit , si terra movit , si fames , si lues ; statim christianos ad leonem . . the immediate introduction unto the opening of his text , is an account of the differences and divisions that were in the primitive churches , occasioned by the judaizing christians , who contended for the observation of the ceremonies of the law ; but some things may be added unto his account , which are necessary unto the right stating of that case , as it may have any respect unto our present differences . and we may observe , ( ) that those with and concerning whom the apostle dealeth in his epistle , were principally those of the jewish church and nation , who had own'd the gospel , professed faith in christ jesus , had received ( many of them ) spiritual gifts , or tasted of the powers of the world to come , and did join in the worship of god , in the assemblies of the christians . i only mention this , because some places quoted usually in this matter , do relate directly unto the unbelieving jews , which went up and down to oppose the preaching of christ and the gospel in rage and fury , stirring up persecution everywhere against them that were employed in it . ( ) this sort of persons were freely allowed by the apostle to continue in the use of those rites and ceremonies which they esteemed themselves obliged unto by vertue of moses law , granting them in all other things the priviledge of believers , and such as wherein they would not in any thing offend : so do james , and the elders of the church declare themselves , acts . , &c. yea , ( ) out of tenderness unto them , and to prevent all offence to be taken by them at the liberty of the gentiles they did order that the believers of the gentiles , should forbear for a season the use of their natural liberty in some few things , whereby the other were , in their common meetings , as in eating and drinking together , usually scandalized ; giving them also unto the same end , direction concerning one thing evil in it self , whose long usage and practice among the gentiles had obliterated a sense of its guilt , wherewith they could not but be much offended . ( ) with this determination or state of things thus setled by the apostles , ( no doubt but that ) a multitude of the jewish believers did rest content and satisfied . but certain it is , that with many of them it was otherwise . they were no way pleased that they were left unto the freedom of their own judgment and practice , in the use and observance of the legal ceremonies , but they would impose the observation of them on all the churches of the gentiles wherever they came . nothing would serve their turn , but that all other churches must observe their ceremonies , or they would not admit them unto communion with them . and in the pursuit of this design , they prevailed for a season on whole churches , to forego the liberty wherein christ had made them free , and to take on them the yoke of bondage which they imposed on them , as it was with the churches of the galatians . i have mentioned these things only to shew how remote we are from any access unto those opinions and practises which caused the first divisions in christian churches , and among all sorts of believers . we agree with our brethren in the faith of the gospel , as the gentiles did with the believing jews ; we have nothing to impose in religion , on the consciences or practises of any other churches or persons ; we are not offended that others , be they many or few , should use their own choice , liberty and judgment , in the government , discipline , worship and ceremonies of pretended order , nor do envy them the advantages which they have thereby ; we desire nothing but what the churches of the gentiles desired of old , as the onely means to prevent division in them , namely , that they might not be imposed on to observe those things which they were not satisfied that it was the mind of christ they should observe ; for he had taken all the churches under his own power requiring that they should be taught to do and observe all that he commanded them , and nothing else that we know of . we desire no more of our governors , rulers , brethren ( if they think so ) in the ministry , but that we be not with outward force , and destructive penalties , compelled to comply with and practise in the worship of god , such things , as for our lives , and to save our selves from the greatest ruine , we cannot conceive that it is the mind of christ that we should do and observe ; that whil'st we are peaceable and useful in our places , firmly united unto the body of the protestants in this nation , ( which , as this author tells us , is the church of england ) in confession of the same faith , and common interest , for the maintenance and preservation of that one religion which we profess , we be not deprived of that liberty , which god and nature , christ and the gospel , the example of the primitive churches , and the present protestant interest of this nation do testifie to be our due . these things being premised , because i have no design to except against any thing in the discourse of the reverend author of this sermon , wherein the merit of the cause is not immediately concerned ; nor to seek for advantages from expressions ; nor to draw a sawe of contention about things not necessary unto that defence of our innocency which alone i have undertaken , ( as is the way of the most in the management of controversies ) i shall pass on unto the charge itself , or the consideration of the arguments and reasons , whereon all nonconformists are charged with schism , &c. but yet because there are some things insisted on by the author , in the progress of his discourse , according as he judged the method to be most convenient for the managing of his charge , which i judge not so convenient unto the present defence , i shall speak briefly unto them , or some of them , before i proceed unto what is more expresly argumentative . as , . he chargeth the nonconformist ministers , for concealing their opinions and judgments from the people , about the lawfulness of their communion with the church , and that for ends easily to be discerned , ( that is , their own advantage ; ) that is , they do indeed judge that it is lawful for the people to hold communion with the church of england , but will not let them know so much , lest they should forsake their ministry . pag. , . i do not intend to speak of the terms upon which persons are to be admitted among us to the exercise of the function of the ministry , but of the terms of lay-communion , i. e. those which are necessary for all persons to join in our prayers and sacraments , and other offices of divine worship . i will not say , there hath been a great deal of art to confound these two , ( and it is easie to discern to what purpose it is ; ) but i dare say the peoples not understanding the difference of these two cases , hath been a great occasion of the present separation . for in the judgment of some of the most impartial men of the dissenters it this day , although they think the case of the ●●●●sters very hard on the account of subscriptions and ●●●●rations required of them ; yet they confess very little 〈◊〉 be said on the behalf of the people , from whom none of those things are required . so that the people are condemned in their separation , by their own teachers ; but how they can preach lawfully to a people who commit a fault in hearing them , i do not understand . and the same thing is yet managed with more severity , pag. , . in words that i shall at large transenbe . i dare say , if most of the preachers at this day in the separate meetings were soberly asked their judgments , whether it were lawful for the people to join with us in the publick assemblies , they would not deny it , and yet the people that frequent them generally judge otherwise . for it is not to be supposed , that faction among them should so commonly prevail beyond interest ; and therefore if they thought it were lawful for them to comply with the laws , they would do it . but why then is this kept up as such a mighty secret in the breasts of their teachers ? why do they not preach to them in their congregations ? is it for fear they should have none left to preach to ? that is not to be imagined of mortified and conscientious men . is it lest they should seem to condemn themselves , whil'st they preach against separation in a separate congregation ? this , i confess , looks oddly , and the tenderness of a man's mind in such a case , may out of meer shamefacedness keep him from declaring a truth which flies in his face while he speaks it . is it that they fear the reproaches of the people ? which some few of the most eminent persons among them have found they must undergo , if they touch upon this subject , ( for i know not how it comes to pass , that the most godly people among them , can the least endure to be told of their faults . ) but is it not as plainly written by st. paul , if i yet serve men , i should not be the servant of christ ; as wo be unto me if i preach not the gospel ? if they therefore would acquit themselves like honest and conscientious men , let them tell the people plainly that they look on our churches as true churches , and that they may lawfully communicate with us in prayers and sacraments ; and i do not question but in time , if they find it lawful , they will judge it to be their duty . for it is the apostles command here , whereto we have already attained let us walk by the same rule , let us mind the same things . a crime this is which if true , is not easily to be expiated : nor can men give greater evidence of their own hypocrisie , insincerity , and government by corrupt ends and designs , than by such abominable arts and contrivances . so if it should prove not to be true , it cannot but be looked on as animated by such an evil surmise as is of no small provocation in the sight of god and men . this reverend author makes a distinction about communion with the church , page . between what is required of ministers , and that which is called lay-communion , which is the foundation of this charge . i do not confound bare suspending communion in some particular rites , which persons do modestly scruple , and using it in what they judge to be lawful ; with either total , or at least ordinary forbearance of communion in what they judge to be lawful , and proceeding to the forming of separate congregations , i. e. under other teachers , and by other rules than what the established religion allows . and this is the present case of separation which i intend to consider , and to make the sinfulness and mischief of it appear . but he knows that by the communion , and uniting our selves unto the church , which is pressed either on ministers or people , a total submission unto the rule as established in the book of canons , and rubrick of the liturgy , is required of them all . when this is once engaged in , there is no suspending of communion in particular rites to be allowed ; they who give up themselves hereunto , must observe the whole rule to a tittle . nor is it in the power of this reverend author , who is of great dignity in the church , and as like as any man i know to be inclined thereunto , to give indulgence unto them in their abstinence from the least ceremony enjoined . wherefore the question about lay-communion , is concerning that which is absolute and total , according unto all that is enjoined by the laws of the land , or by the canons , constitutions , and orders of the church . hereby are they obliged to bring their children to be baptized with the use of the aerial sign of the cross ; to kneel at the communion ; to the religious observation of holy-days ; to the constant use of the liturgie in all the publick offices of the church , unto the exclusion of the exercise of those gifts which christ continues to communicate for its edification ; to forego all means of publick edification , besides that in their parish-churches , where , to speak with modesty , it is oft times scanty and wanting ; to renounce all other assemblies wherein they have had great experience of spiritual advantage unto their souls ; to desert the observation of many useful gospel-duties , in their mutual watch that believers of the same church ought to have one over another ; to divest themselves of all interest of a voluntary consent in the discipline of the church , and choice of their own pastors ; and to submit unto an ecclesiastical rule and discipline , which not one in a thousand of them can apprehend to have any thing in it of the authority of christ or rule of the gospel ; and other things of the like nature may be added . this being the true state of lay-communion , which will admit of no indulgence , if the rule be observed , i must say , that i do not believe that there are six nonconformist ministers in england that do believe this communion to be lawful for the people to embrace . and on the other hand , they cease not to instruct them wherein their true communion with the church of england doth consist , namely , in faith and love , and all the fruits of them , unto the glory of god. i heartily wish these things had been omitted , that they had not been spoken ; not to cover any guilt in the nonconformists , whose consciences are unto them a thousand witnesses against such imputations : but whereas the ground of them is only surmises and suspicions , and the evil charged of the highest nature that any men can involve themselves in the guilt of , it argues such a frame of spirit , such an habit of mind , as evidenceth men to be very remote from that christian love and charity , which on all hands we sometimes pretend unto . of the same nature is another charge of the like want of sincerity pag . those , saith he , who speak now most against the magistrates power in matters of religion , had ten substantial reasons for it , when they thought the magistrates on their own side . for which is quoted an answer unto two questions , . that is , they change their opinions according to their interest . i know not directly whom he intends . those who are commonly called independents , expressed their apprehension of the magistrates power in and about religion , in their confession made . that any of them have , on what hath ensued , changed their opinion therein , i know not . and for my part . i have on this occasion perused the answer unto the two questions directed unto , and do profess my self at this day to be of the same judgment with the author of them , as it is expressed in that paper . there are things not easily to be numbred , wherein we acknowledge the magistrates power and duty in matters of religion , as much as ever was in the godly kings of judah of old or was at first claimed by the first christian emperors . yet are there some , who , although they are fed and warmed , promoted and dignified by the effects of the magistrates power in and about religion , who will not allow that any thing is ascribed unto him , unless we grant that it is in his rightful power , and his duty , to coerce and punish with all sorts of mulcts , spoiling of goods , imprisonments , banishments , and in some cases death itself , such persons as hold the head , and all the fundamental principles of christian religion entire , whose worship is free from idolatry , whose conversations are peaceable and useful , unless in all things they comply with themselves ; when possibly some of them may be as useful in and unto the church of god , as those that would have them so dealt withal . and it may be common prudence would advise a forbearance of too much severity in charges on others for changing their opinions , lest a provocation unto a recrimination on them that make them should arise , of changing their opinions also , not without an appearing aspect to their own interests : but we have some among the nonconformists , who are so accustomed not only unto such undue charges as that here insisted on , but unto such unjust accusations , false reports , malicious untruths , concerning them , their words , doctrine and practises , which being invented by a few ill men , are trumpeted abroad with triumph by many , as that they are come to a resolution never to concern themselves in them any more . . as unto the state of the question we are told , that he speaks not of the separation or distinct communion of whole churches from each other , which according to the scripture , antiquity and reason , have a just right and power to govern and reform themselves . by whole churches , i mean the churches of such nations , which upon the decay of the roman empire , resumed their just right of government to themselves , and upon their owning christianity , incorporated into one christian society , under the same common tyes and rules of order and government , pag. . i do suppose that particular churches or congregations are hereby exempted from all guilt of schism , in not complying with rules of communion imposed on them by other churches ; i am sure according unto the principles of nonconformists they are so . for they judge that particular or congregational churches stated with their officers according to the order of the gospel , are entire churches , that have a just right and power to govern and reform themselves . until this be disproved , until it be proved , either that they are not churches , because they are congregational , or that although they are churches , yet they have no power to govern and reform themselves , they are free from the guilt of schism in their so doing . but the reverend author seems in the ensuing discourse to appropriate this right and power unto national churches , whose rise he assigns unto the dissolution of the roman empire , and the alteration of the church government , into that of distinct kingdoms and provinces . but this is a thing that fell out so long after the institution of churches , and propagation of christian religion , that we are not at all concerned in it ; especially considering , that the occasion and means of the constitution of such churches , was wholly foreign unto religion , and the concerns of it . the right and power of governing and reforming themselves here spoken of , is that which is given by christ himself unto his churches , nor do i know else where they should have it . wherefore those national provincial churches which arose upon the dissolution of the roman empire , must first be proved to be of his institution , before they can be allowed to have their power given them by jesus christ. in what kings , potentates and other supream magistrates might doe , to accommodate the outward profession of religion unto their rule , and the interest thereof , we are not at all concerned ; nor will give interruption unto any of them , whilest they impose not the religious observation of their constitutions unto that end , upon our consciences and practice . our sole enquiry is , what our lord jesus christ hath ordained , which if we are compliant withall , we shall fear neither this nor any other charge of the like nature . but to give strength hereunto , it is added ; just as several fam●●●●● united make one kingdom , which at first had a distinct and independent power , but it would make strange confusion in the world , to reduce kingdoms back again to families , because at first they were made up of them . pag. . which is again insisted on , pag. . but the case is not the same . for if indeed god had appointed no other civil government in the world but that of families , i should not much oppose them who would endeavour peaceably to reduce all government thereunto . but whereas we are certain , that god by the light of the law of nature , by the ends and use of the creation of man , and by express revelation in his word , hath by his own authority appointed and approved other sorts of civil government , in kingdoms and common-weals , we esteem it not only a madness to endeavour a reduction of all government into families , as unto the possibility of the thing ; but a direct opposition unto the authority , command , and institution of god. so if these national churches were of the immediate institution of christ himself , we should no more plead the exemption of particular churches from any power given them by christ as such , than we do to exempt private families from the lawful government of publick magistrates . and we must also adde , that whatever be their original and constitution , if all their governours were as the apostles , yet have they no power but what is for edification , and not for destruction ; if they do or shall appoint and impose on men what tends unto the destruction of their souls , and not unto their edification , as it is fallen out in the church of rome ; not only particular churches , but every individual believer is warranted to withdraw from their communion ; and hereon we ground the lawfulness of our separation from the church of rome , without any need of a retreat unto the late device of the power of provincial churches to reform themselves . let none mistake themselves herein , believers are not made for churches , but churches are appointed for believers . their edification , their guidance and direction in the profession of the faith and performance of divine worship in assemblies according to the mind of god , is their use and end ; without which they are of no signification . the end of christ in the constitution of his churches , was not the moulding of his disciples into such ecclesiastical shapes , as might be subservient unto the power , interest , advantages and dignity of them that may in any season come to be over them ; but to constitute a way and order of giving such officers unto them , as might be in all things usefull and subservient unto their edification ; as is expresly affirmed ; ephes. . , , , . as it should seem an opinion opposite unto this notion of national churches , is examined and confuted , pag. . ibid it is a great mistake to make the notion of a church barely to relate to acts of worship ; and consequently that the adequate notion of a church , is an assembly for divine worship ; by which means they appropriate the name of churches to particular congregations . whereas , if this hold true , the church must be dissolved as soon as the congregation is broken up ; but if they retain the nature of a church , when they do not meet together for worship , then there is some other bond that unites them ; and whatever that is , it constitutes the church . i am far from pretending to have read the writings of all men upon this subject ; nay i can say , i have read very few of them ; though i never avoided the reading of any thing written against the way and order which i approve of . wherefore there may be some , as far as i know , who have maintained this notion of a church , or that it is only an assembly for divine worship ; but for my part i never read nor heard of any who was of this judgment . assemblyes for divine worship we account indispensably necessary for the edification of the churches ; but that this is that which gives them their constitution and formeth that which is the bond of their union , none of the nonconformists as i know of , do judge . for it will not only hence follow , as the reverend author observes , that the church is dissolved when the congregation is broken up , ( on which account churches at this time would be dissolved almost every week whether they would or no ; ) but that any sort of persons who have no church-relation unto one another , meeting occasionally for divine worship , do constitute a church , which it may be within an hour , they cease to be . it is not therefore on this account that we appropriate the name of churches unto particular congregations ; there is quite another way and means , another bond of union whereby particular churches are constituted ; which hath been sufficiently declared . but if the meaning of the appropriating the name of churches unto particular congregations be , that those societies which have not , or which cannot have assemblies for divine worship are not churches properly so called , it is a thing of another consideration that need not here be insisted on . but when such societies as whose bounds and limits are not of divine institution , as were those of the national church of the jews ; no nor yet of the prudence and wisdom of men , as were the distribution of the ancient church into patriarchates and diocesses ; but a meer natural and necessary consequent of that prevailing sword , which on the dissolution of the roman empire erected distinct kingdoms and dominions , as men were able ; such societies as are not capable of any religious assemblies for divine worship , and the ministration of christian discipline in them ; such as are forced to invent and maintaine an union by ways and means , and officers and orders , which the scripture knows nothing of , are proved to be churches of christs institution , i shall embrace them as such ; in the mean time let them pass at their own proper rate and value , which the stamp of civil authority hath put upon them . what is further discoursed by the author on this subject , proceeding no further but why may it not be so and so , we are not concerned in . . pag. , . there is a distribution of all dissenters into two parties ; ( . ) such as say , that although they are in a state of separation from our church , yet this separation is no sin . . such as say , that a state of separation would be sin , but notwithstanding their meeting in different places , yet they are not in a state of separation . the difference of these two parties seems to me , to be only in the different ways of expressing themselves , the one granting the use of the word separation in this case , which others will not admit . for their practice , so far as i can observe , is one and the same , and therefore their principles must be so also , though they choose several ways of expressing them . both sorts intended , do plead , that in sundry things they have communion with the church of england , and in some things they have not , nor can have it so . some knowing the word separation to be of an indifferent signification , and to be determined as unto its sence by what it is applyed unto , do not contend but that if any will have it so , the state wherein they are , should be denominated from their dissent unto those things wherein they cannot hold communion with the church of england ; and so are not offended if you call it a state of separation ; how best this hinders not but that they continue their communion with the church of england , as was before mentioned . others seem to take separation in the same sence with schisme , which is alwayes evil . or at least they pretend it is their right to have the denomination of their state taken from what they agree in with the church of england , and not from their dissent in other things from it . and therefore they continue in a practice suitable unto that dissent . wherefore i judge that there is no need of this distinction , but both parties intended are equally concerned in the charge that is laid against them for their dissent in some things from the church . these things being premised , that we may not be diverted from the substance of the cause in hand , as they would otherwise occurre unto us in our progress , i shall proceed unto the consideration of the charge it self laid against the nonconformists , and the arguings whereby it is endeavoured to be confirmed . the charge is , that all the nonconformists of one sort or another , that is , presbyterians and independents , are guilty of sin , of a sinful separation from the church of england ; and therefore as they live in a known sin , so they are the cause thereby of great evils , confusions , disturbances among our selves , and of danger unto the whole protestant religion ; whence it is meet , that they should , &c. the matter of fact being thus far mutually acknowledged , that there is such a stated difference between the church of england and the nonconformists , the next enquiry naturally should be on these two heads . . who or what is the cause of this difference or distance ; without which we cannot judge aright , on whom the blame of it is to be charged . for that all men are not presently to be condemned for the withdrawing from the communion of any church , because they do so , without a due examination of the causes for which they do it , will be acknowledged by all protestants . in plain terms , our enquiry is , whether the cause hereof be on the one hand , the imposition of terms of communion without any obligation in conscience to make that imposition , so much as pleaded or pretended from the nature of the things imposed ; or the refusal of complyance with those impositions , under a profession that such a complyance would be against the light of conscience and the best understanding in them who so refuse , which they can attain of the mind and will of god in the scripture . . whereas the parties at difference do agree in all substantial parts of religion , and in a common interest as unto the preservation and defence of the protestant religion , living alike peaceably under the same supream authority and civil government ; whether the evils and inconveniencies mentioned , are necessary and inseparable effects of such a difference ; or whether they do not wholly owe themselves unto passions , corrupt affections , and caernal interests of men , which ought on all hands to be mortifyed and subdued . for as , it may be , few wise men who know the nature of conscience , how delicate and tender it is , what care is required in all men to keep it as a precious jewel , whose preservation from defilements and affronts , god hath committed unto us , under the pain of his eternal displeasure ; how unable honest men are to contravene the light of their own minds , in things of the smallest importance , for any outward advantages whatever ; how great care , diligence and accuracy ought to be used in all things relating unto the worship of god , about which he so frequently declares his jealousie , and displeasure against those who in any thing corrupt or debase it ; with sundry other things of the like nature , will admire that these differences are not ended among us , by an absolute acquiescency of the one party in the judgments , dictates and impositions of the other ; so upon the supposition before mentioned , of an agreement in all the foundations of religion , in all things from themselves and gods appointment necessary unto salvation ; of that union of affections , which our joint interest in the unity of the faith doth require , and of that union of interest which both parties have in the preservation of the protestant religion , and that of obedience and subjection unto the same civil government ; and on the satisfaction which the dissenting parties have , in that the other do enjoy all those great advantages which the publick profession of religion in this kingdom is accompanied withall , not in the least pretending to or contending for any share therein ; many wise men do and cannot but admire , that the inconveniencies and evils pretended should ensue on this difference as it is stated among us , and that the dissenters should be pursued with so much vehemency as they have been , even unto their ruin . but we must proceed in the way and method here proposed unto us . . the foundation whereon the reverend author manageth his charge of schism with all its consequents against the nonconformists , is taken from the words of his text , and declared , pag. , , , , . of his book . i shall not transcribe his words , principally because i would not oblige my self to take notice of any thing that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in such discourses do commonly administer occasion of unnecessary strife . the force of the argument unto the best of my understanding consists in the things that follow . ( . ) that all churches and the members of them , by vertue of the apostolical precept contained in the text ought to walk according unto rule . ( . ) that the rule here intended is not the rule of charity and mutual forbearance in the things wherein they who agree in the foundation , are differently minded or otherwise than one another . but ( . ) this was a standing rule for agreement and uniformity in practice in church order and worship , which the apostles had given and delivered unto them . ( . ) that this rule they did not give only as apostles , but as governours of the church ; as appears from acts . wherefore what the apostles so did , that any church hath power to do , and ought to do , namely , to establish a rule of all practice in their communion . ( . ) that not to comply with this rule in all things is schisme , the schisme whereof nonconformists are guilty . this to the best of my understanding is the entire force of the argument insisted on , and that proposed unto the best advantage for the apprehension of its force and strength , &c. let us therefore hereon a little inquire whether this will bear the weight of so great a charge as that which is built upon it and resolved into it , with all the dismal consequents pretended to ensue thereon ; and we shall not pass by in so doing , any thing that is offered to give an especial enforcement unto the charge it self . but in our entrance into the consideration of these things , i must needs say , it is somewhat surprising unto me , to see a charge wherein the consciences , reputations , liberty , &c. of so many are concerned , founded on the exposition of a text , which no sober expositor that i know of , did ever find out , propose , or embrace . but if it be true and according unto the mind of the holy ghost , this ought to be no disparagement unto it , though it be applyed unto such an end . this is that which we are to examine . i say therefore , ( . ) we no way doubt but that the apostles did give rules of faith , obedience and worship , not only unto private christians , but to whole churches also , which we find recorded in the scripture . unto all these rules we do declare our assent and consent , with an entire conformity ; and do hope that with indifferent unbiassed persons this is enough to free us from the charge of schisme . ( . ) for the rule here intended , some take it to be the rule of faith in general or divine revelation ; some to be the rule of charity and brotherly condescention ; some to be the particular rule here laid down of walking together in the different measures of faith , light and knowledge , which we do attain unto . the apostle in the foregoing verses having given an account of the glorious excellencies of the mysteries of the gospel , and of his own endeavour after the full attainment of them , yet affirms that he had not attained unto that perfection in the comprehension of them , which he designed and aimed at . herein in the instance of himself he declares the condition of the best believers in this life , which is not a full measure and perfection in the comprehension of the truths of the gospel , or enjoyment of the things themselves contained in them . but withall he declares their duty in pressing continually by all means after that measure of attainment which is proposed unto their acquisition . hereupon he supposes what will certainly ensue on the common pursuit of this design , which is , that men will come unto different attainments , have different measures of light and knowledge , yea and different conceptions or opinions about these things ; some will be otherwise minded than other some will be , in some things only . hereupon he gives direction how they should walk , and behave themselves in this state and condition . and unto those who have attained that measure , whence in comparison of others they may be styled perfect , that they press on unanimously towards the end proposed . and as for those who in any things differed from others , he encourageth them to wait on the teachings of god in that use of the means of instruction which they enjoyed . and having prescribed to each supposed party their especial duties as such , he lays down the duty of them both in common ; which is , that in and with respect unto what they had attained , they should walk by the same rule , namely , which he had now laid down , and mind the same things as he had before enjoyned them . wherefore these words of the apostle are so far from being a foundation to charge them with schisme who agreeing in the substance of the doctrine of the gospel , do yet dissent from others , ( probably the greater part of the church are intended ) in some things ; that it enjoyns a mutual forbearance among those who are so differently minded . ( . ) but our author affirms that it cannot be a rule of charity and mutual forbearance that is intended , because the apostle had spoken of that just before . but it is apparent that he speaks these words , with reference unto what he had said just before ; and if this be that which those who are otherwise minded are not obliged unto , then are they not obliged at all to walk by the rule intended , which is not the mind of the apostle ; so himself declares out of cajetan , that the apostle subjoins the last words to the former , least the persons he there speaks unto should think themselves excused from going as far as they can in the same rule . pag. . but a rule , he says , it is limiting and determining the practice , requiring uniformity in observing the same standing rule . the nonconformists hereon do say , that if the apostles , or any one apostle did appoint such a rule as this intended , let it be produced with any probability of proof to be theirs , and they are all ready to subscribe and conform unto it . on supposition that any rule of this nature was appointed by the apostles , and declared unto the churhes , as the reverend author i suppose doth intimate that it was , ( though i dare not affix a determinate sense unto his words in this place ) all that can be required of us , is that we do conform , and walk according unto that rule , so appointed and declared by them . this we are alwayes ready to doe . sundry general rules we find in the scripture given unto us , relating unto the constitution and edification of churces , to their order and worship , and government ; sundry particular rules for ministers and others , how they should behave themselves in church societies and assemblies , are also laid down therein ; all which we embrace and submit unto the authority of christ in them . and if any other government or particular rule can be produced , given by them , which is not recorded in the scripture , so it can be proved to be theirs , we will engage to conform unto it . . if the rule pretended to be given by the apostle be of any use in this case , or can give any force unto the argument in hand , it must be such an one as appointed and required things to be observed in the worship of god that were never divinely appointed , imposing the observation of them on the consciences and practices of all members of the church , under penalties spiritual and temporal ; a rule constituting national churches , with a government and discipline suited unto that constitution ; with modes and ceremonies of worship no where intimated in the scripture , nor any way necessary in the light of reason . such a rule i say , it must be ; since although i should grant , ( which yet i do not ) that the consequent is good , that because the apostles made rules for the practice of the church that believers were bound in conscience to submit unto , therefore other ordinary governours of the church may do so also ; yet it will by no means follow that because the apostles appointed a rule of one sort , present church governours may appoint those of another . we know full well , and it is on all hands agreed , what is the rule that our conformity is required unto . if this be done from any rule given by the apostles ; it must be a rule of the same nature or to the same purpose ; otherwise by a pretence of their pattern or example , rules may be made directly contrary unto and destructive of all the rules they ever really gave , as it is actually fallen out in the church of rome . but . we deny that the apostles made or gave any such rules to the churches present in their days ; or for the use of the churches in future ages , as should appoint and determine outward modes of worship , with ceremonies in their observation ; stated feasts and fasts , beyond what is of divine institution , liturgies or forms of prayer , or discipline to be exercised in law courts , subservient unto a national ecclesiastical government . what use then they are or may be of , what benefit or advantage may come to the church by them , what is the authority of the superior magistrate about them , we do not now enquire or determine . only we say that no rule unto these ends was ever prescibed by the apostles . for , ( . ) there is not the least intimation of any such rule to be given by them in the scripture . there are in it as was before observed many express rules both general and particular , about churches , their faith , worship , and mens walking in them , thoroughly sufficient to direct the duty and practice of all believers in all cases and occurences relating to them . but of any such rule as that here pretended , there is no mention ; which certainly if it had been given , and of the importance which now it is pleaded to be of , such as that without it , neither peace , nor unity , nor order can be preserved in churches , some intimation at least would have been made of it therein . especially we may judge it would have been so , seeing sundry things ( every thing so far as we can understand ) wherein the edification of the church is any way concerned , are recorded in it , though of little or no use in comparison of what so great and general a rule would be of besides there is that doctrine delivered , and those directions given by them in the scripture , concerning the liberty of believers and forbearance of diffenters , as is inconsistent with such a rule and the imposition of it . ( . ) the first churches after their times knew nothing of any such rule given by them , and therefore after they began to depart from the simplicity of the gospel in any things , as unto worship , order and rule or discipline , they fell into a great variety of outward observances , orders , and ceremonies , every church almost differing in some thing or other from others , in some such observations ; yet all keeping the unity of the faith in the bond of peace . this they would not have done if the apostles had prescribed any one certain rule of such things that all must conform unto , especially considering how scrupulously they did adhere unto every thing that was reported to be done or spoken by any of the apostles , were the report true or false . ( . ) in particular when a difference fell out amongst them , in a business of this nature , namely , in a thing of outward order , no where appointed by the authority of christ , namely , about the observation of easter , the parties at variance appealed on the one side to the practice of peter , on the other to the practice of john ; both vainly enough ; yet was it never pretended by any of them on either side , that the apostles had constituted any rule in the cafe ; and therefore is it not probable that they esteemed them to have done so in things of an alike nature , seeing they laid more weight on this , than on any other instance of the like kind . ( . ) it is expresly denyed by good and sufficient testimony among them , that the apostles made any law or rule about outward rites , ceremonies , times , and the like . see socrat. lib. . cap. . however then the apostles might by their epistles and presence with the churches reform abuses that were creeping or crept in among them , and set things in order among them , with renewed directions for their walking ; and that all christians were obliged unto the observation of those rules , as all those still are unto whom they are applicable in their circumstances ; yet all this proves nothing of their appointing such a general rule as is pretended , and such a rule alone would be pleadable in this case ; and yet not this neither , untill either it were produced in a scheme of canons , or it were proved because they had power to make such a rule , so others may do the like , adding unto what they prescribed , leaving place unto others to adde to their rule by the same right , and so endlesly . the truth is , if god would be pleased to help us on all hands , to lay aside prejudices , passions , secular interests , fears , and every other distempered affection , which obstruct our minds in passing a right judgment on things of the nature treated on ; we find in the text and context spoken unto , a sacred truth divinely directive of such a practice as would give peace and rest unto us all . for it is supposed that men in a sincere endeavour after acquaintance with the truths and mysteries of the gospel , with an enjoyment of the good things represented and exhibited in them , may fall in some things , into different apprehensions about what belongs unto faith and practice in religion . but whilest they are such as do not destroy nor overthrow the foundation , nor hinder men from pressing towards the mark for the prize of the high calling of god in christ jesus , that which the apostle directs unto them , who are supposed to be ignorant of , or to mistake in the things wherein they do differ from others ; is only that they wait for divine instruction in the use of the means appointed for that end , practising in the mean time according to what they have received . and as unto both parties the advice he gives them is , that whereunto they have attained , wherein they do agree , which were all those principles of faith and obedience which were necessary unto their acceptance with god , they should walk by the same rule , and mind the same things ; that is , forbearing one another in the things wherein they differ ; which is the substance of what is pleaded for by the nonconformists . and that this is the meaning and intention of the apostle in this place , is evident from the prescription of the same rules in an alike case , rom. . this the reverend author saw , namely , that the rule there laid down , is such as expresly requires mutual forbearance in such cases , where men are unsatisfied in conscience about any practice in religion ; which seems in the same case to be quite another rule , than that which he supposeth to be intended in this place to the philipians . but hereunto he answers , that the apostle did act like a prudent governour , and in such a manner , as he thought did most tend to the propagation of the gospel , and the good of particular churches . in some churches that consisted most of jews , as the church of rome at this time did , and where they did not impose the necessity of keeping of the law on the gentile christians ( as we do not find they did at rome ) the apostle was willing to have the law buryed as decently , and with as little noise as might be ; and therefore in this case he perswades both parties to forbearance and charity , in avoiding the judging and censuring one another , since they had an equal regard unto the honour of god in what they did . but in those churches where the false apostles made use of this pretence , of the levitical law being still in force , to divide the churches and to separate the communion of christians ; these the apostle bids them beware of them and their practices , as being of a dangerous and pernicious consequence . pag. , . ( . ) no man ever doubted of the prudence of the apostle as a governour , though in this place he acts only as a teacher divinely inspired , instructing the churches in the mind of god , as unto the differences that were among them . ( . ) the difference then among the romans was about the observation of the mosaical ceremonies and worship , that is , so far as they might be observed , in the countreys of the gentiles out of the limits of the church , the land of canaan : it could not be therefore concerning such things as whose discharge and practice was confined unto the temple or that land , which yet the jews of hierusalem adhered unto , acts . , , , . their controversie therefore was principally about meats and drinks , days of feasting or fasting , and the like ; all founded in a supposed necessity of circumcision . ( . ) it is well observed by our author that the judaizing christians ( which in all probability at this time were the greatest number at rome , the gentile church not making any great encrease before the coming of the apostle thither ) did not impose the necessity of keeping the law on the gentile christians , at least not in that manner , as was done by the false teachers , who troubled the churches of the galathians and others , so as to reject them who complyed not with them out of church communion , and from all hopes of salvation . but yet both parties continued in their different practices , which through want of instruction what was their duty in such cases , produced many inconveniencies among them ; as judging or despising one another , contrary to the rule of christian love and charity . in this state the apostle prescribes unto them the rule of their duty ; which is plainly , to bear with one another , to love one another , and according to the nature of charity to believe all things , to believe that each party was accepted with god , whilest they served him according unto the light which they had received . and as it is to be thought that upon the giving of this rule and direction , they utterly laid aside all the animosities in judging and despising one another , which they had been guilty of ; so it is certain that they continued in their different practice a long time after without any rebuke or reproof . yea some learned men do judge , and that not on grounds to be despised , that the parties who differed were gathered into distinct churches , and so continued to walk , even to the dayes of adrian the emperour , when the last and final destruction of the whole nation of the jews did befall them ; after which , those who were not hardened to the utmost , gave off all expectation of any respect to be had with god , of their old institutions . i do not know how tho present case between the church of england and the non-conformists , could have possibly been more plainly and distinctly stated and exemplified in any thing that the churches were capable of or liable unto in those days , then it is in this case here stated and determined by the apostle ; in whose direction , rule , and determination we do fully acquiesce . but ( ) it is true also ( which this reverend author observes ) that when the false apostles ( or any other judaizing teachers , pretending to authority ) did impose the observation of the rites and ceremonies of the levitical law on any churches unto their disturbance and division ; the apostle looks hereon , as that which so far altered the case , that he gives other rules and directions about it . and if such impositions might be yet forborn in the like case , especially as accompanied with the severe supplement and addition of all sorts of outward penalties to be inflicted on them who cannot comply with them , an open door would appear into all that agreement , peace and quietness among us , which are desired . i have treated thus far of these things , not to manage a controversie with this author or any other , but only to shew that there is no ground to be taken from this text or its context , to give countenance unto the severe censure of schisme and all the evil consequents of it , as maintained by ill arts and practices , upon the non-conformists . the procedure of our author in the management of his charge , is in a way of proving from the assertions and concessions of the several parties whereinto he hath distinguished non-conformists , that they have no just cause to with-hold full communion from the church of england , especially in its parochial assemblies . and as unto the first party whom he affirms to grant that they are in a state of separation , he quotes some sayings out of a discourse of a nameless authour , concerning evangelical love , church peace and unity . and together with some concessions of his , he adds his judgment , that communion in ordinances must be only in such churches as christ himself instituted by unalterable rules , which were only particular and congregational churches . as i remember that author hath at large declared in his discourse , what communion believers ought to have with the church , or all churches , the church in every sense wherein that name is used in the scripture . but i shall not trouble my self to inquire into his assertions or concessions ; nor at present can i do so , not having that book with me where i now am . my business is only to examine on this occasion what this reverend author excepteth against or opposeth unto his assertion about congregational churches and the answering his charge of schisme , notwithstanding this plea of the institution of particular churches for the celebration of divine ordinances . this he doth pag. . granting this to be true , how doth it hence appear not to be a sin to separate from our parochial churches ; which according to their own concessions have all the essentials of true churches . and what ground can they have to separate and divide those churches , which for all that we can see , are of the same nature with the churches planted by the apostles at corinth , philippi , or thessalonica ? ans. we will allow at present that the parochial churches , at least some of them in this nation , are true churches ; that is , that they are not guilty of any such hainous errors in doctrine or idolatrous practice in worship , as should utterly deprive them of the being and nature of churches . yet we suppose it will not be made a rule , that communion may be with-held or withdrawn from any church in any thing , so long as it continues as unto the essence of it to be so . this author knows that testimonies may be produced out of very learned protestant writers to the contrary . ( . ) we do not say , it is not pleaded , that because communion in ordinances must be only in such churches as christ himself hath instituted , &c. that therefore it is lawful and necessary to seperate from parochial churches ; but it may be pleaded thence , that if it be on other grounds necessary to so seperate or with-hold communion from them ; it is the duty of them who do so , to joyn themselves in or unto some other particular congregations . the reasons why the non-conformists cannot joyn in that communion with those parochial churches which were before described , are quite of another nature , which are not here to be pleaded ; however some of them may be mentioned , to deliver us from this mistake , that the ground of seperation from them is the institution of particular congregational churches . and they are such as these . . there are many things in all parochial churches that openly stand in need of reformation . what these are both with respect unto persons and things , hath been before intimated , and shall be further declared if occasion require . but these parochial churches neither do , nor indeed can , nor have power in themselves to reform the things that ought by the rule of the scripture to be reformed . for none among us will plead , that they are intrusted with power for their own government and reformation . in this case we judg it lawful for any man peacoably to with-draw communion from such churches , to provide for his own edification in others . . that there are many things in the constant total communion of parochial churches imposed on the consciences and practices of men , which are not according to the mind of christ. the things of this nature i shall not here mention in particular . . there is no evangelical church discipline administred in such parochial churches , which yet is a necessary means unto the edification of the churches appointed by christ himself , and sacredly attended unto by the primitive churches . and we dare not renounce our interest in so blessed an ordinance of christ in the gospel . . the rule and government which such parochial churches are absolutely under in the room of that rule and discipline which ought to be in and among themselves , namely , that by the courts of bishops , chancellors , commissaries , &c. is unknown to the scriptures , and in its administration is very remote from giving a true representation of the authority , wisdom , love , and care of christ to his church ; which is the sole end of all church rules and discipline . the yoke hereof many account themselves not obliged to submit unto . . there is in such churches a total deprivation of the liberty of the people secured unto them by the rules and practices of several ages from the beginning of choosing their own pastors ; whereby they are also deprived of all use of their light and knowledge of the gospel , in providing for their own edification . . it cannot be denied , but that there is want of due meanes of edification in many of those parochial churches , and yet provision is made by the government that those churches are under , that none shall by any way provide themselves of better means , for that great end of all church society . it is on these and the like reasons that the non-conformists cannot joyn in total communion such as the rule pleaded for requireth , with parochial churches . in this state , as was said , the lord christ having instituted particular congregations requiring all believers to walk in them ; it is the duty of those who are necessiated to decline the communion of parochial churches , as they are stated at present , to joyn themselves in and unto such congregations , as wherein their edification and liberty may be better provided for according unto rule . but hereon the reverend author proceeds to oppose such particular congregations or churches , i think , as unto their original and necessity ; for so he speaks , page , to page . but i must needs say further , i have never yet seen any tolerable proof , that the churches planted by the apostles were limited to congregations . howbeit this seems to be so clear and evident in matter of fact , and so necessary from the nature of the thing it self , that many wise men , wholly unconcerned in our controversies , do take it for a thing to be granted by all without dispute . so speaks chief justice hobart , page . in the case of colt and glover cont . bishop coventry and litchfield . and we know well that the primitive church in its greatest purity , was but voluntary congregations of believers , submitting themselves to the apostles and after to other pastors , to whom they did minister of their temporals as god did move them . of the same judgment are those who esteemed the first government of the church to be democratical ; so speaks paulus sharpius , in the beginning the government of the holy church had altogether a democratical form , all the faithful intervening in the chiefest deliberations ; thus we see that all did intervene at the election of matthias unto the apostleship , and in the election of the six deacons , and when st. peter received cornelius an heathen centurion unto the faith , he gave an account of it to all the church : likewise in the council celebrated in jerusalem , the apostles , the priests , and the other faithful brethren , did intervene , and the letters were written in the name of all these three orders . in success of time , when the church increased in number , the faithful retiring themselves to the affairs of their families , and having left those of the congregation , the government retained only in the ministers , and became aristocratical , saving the election which was popular . and others also of the same judgment may be added . but let us hear the reasoning of this learned author against this apprehension ; this he enters upon , page . it is possible , at first , there might be no more christians in one city than could meet in one assembly for worship ; but where doth it appear , that when they multiplied into more congregations , they did make new and distinct churches , under new officers , with a seperate power of government ? of this , i am well assured there is no marks nor foot-steps in the new testament , or the whole history of the primitive church . i do not think it will appear credible to any considerate man , that the christians in the church of jerusalem made one stated and fixed congregation for divine worship ; not if we make all the allowances for strangers which can be desired : but if this were granted , where are the unalterable rules that assoon as the company became too great for one particular assembly , they must become a new church under peculiar officers and an independent authority ? it is very strange that those who contend so much for the scriptures being a perfect rule of all things pertaining to worship and discipline , should be able to produce nothing in so necessary a point . i answer ( ) it is possible that an impartial account may ere long be given , of the state and ways of the first churches after the decease of the apostles ; wherein it will be made appear how they did insensibly deviate in many things from the rule of their first institution ; so as that though their mistakes were of small moment , and not prejudicial unto their faith and order , yet occasion was administred to succeeding ages to increase those deviations until they issued in a fatal apostasy . an eminent instance hereof is given us in the discourse of paulus sharpius about matters benificiary , lately made publick in our own language . ( ) the matter of fact herein seems to me evidently to be exemplified in the scripture . for although it may be there is not express mention made that these or those particular churches did divide themselves into more congregations with new officers ; yet are there instances of the erection of new particular congregations in the same province , as distinct churches with a seperate power of government . so the first church in the province of judea was in jerusalem : but when that church was compleat , as to the number of them who might communicate therein unto their edification , the apostle did not add the believers of the adjacent towns and places unto that church , but erected other particular congregations all the country over : so there were different churches in judea , galile , and samaria ; that is many in each of them ; act. . . so the apostle mentions the churches of god that were in judea ; thes . . and no where speaks of them as of one church , for worship , order , and government . so he speaks again , that is constantly , gal. . . i was unknown by face unto the churches of judea . and that these churches were neither national nor diocessans , but particular congregations , is as i suppose sufficiently evident . so was it in the province of galatia ; there is no mention of any church therein , that should be comprehensive of all the believers in that province . but many particular churches there were , as it is testified chap. . ver . . so was it also in macedonia , the first church planted in that province was at philipi , as it is declared , act. . and it was quickly brought into compleat order , so as that when the apostle wrote unto it , there were in it the saints whereof it was constituted , with bishops and deacons ; phil. . . but that church being so compleat , the apostle appointed other particular congregational churches , in the same province , who had officers of their own , with a power of government ; these he mentions and calls the churches of macedonia ; cor. . . . wherefore we need no more directions in this matter , then what are given us by the apostles authority in the name and authority of jesus christ ; nor are concerned in the practice of those who afterwards took another course , of adding believers from other places unto the church first planted , unless it were in case of a disability to enjoy church-communion among themselves elsewhere : whatever therefore is pretended unto the contrary , we have plain scripture evidence and practice , for the errecting particular distinct congregations , with power for their own rule and edification , in the same province , be it as small as those that were of samaria or galile . it cannot surely be said that these churches were national , wherof there were many in one small province of a small nation , nor yet metropolitical or diocesan ; nor i suppose will it be denied but that they were intrusted with power to rule and govern themselves in all ordinary cases ; especially when in every one of them , elders were ordained , which the apostles were careful to see done ; act. . . this is the substance of what we plead as unto particular congregations . ( . ) it is not probable , that any of the first churches did for a long time encrease in any city unto such a number , as might exceed the bounds of a particular church or congregation . for such they might continue to be , notwithstanding a multiplication of bishops or elders in them , and occasional distinct assemblies for some acts of divine worship . and it seems if they did begin to exceed in number beyond a just proportion for their edification ; they did immediately erect other churches among them or near them . so whereas there was a mighty encrease of believers at corinth ; act. . ; there was quickly planted a distinct church at cenchrea , which was the port of the city . rom. . . and notwithstanding the great number of that were converted at hierusalem , upon the first preaching of the gospel ; yet were they so disposed of or so dispersed , that some years after this there was such a church only there , as did meet together in one place as occasion did require , even the whole multitude of the brethren , who are called the church in distinction from the apostles and elders who were their governours ; act. . , . chap. . . nor was that church of any greater number , when they all departed afterwards , and went out unto pella a village beyond jordan , before the destruction of the people , city and temple . and though many alterations were before that time introduced into the order and rule of the churches , yet it appears that when cyprian was bishop of the church at carthage ; that the whole community of the members of that church , did meet together to determine of things that were for their common interest , according unto what was judged to be their right and liberty in those days ; which they could not have done , had they not all of them belonged unto the same particular church and congregation . but these things may be pleaded elsewhere if occasion be given thereunto . but yet , ( . ) i must say , that i cannot discern the least necessity of any positive rule or direction in this matter , nor is any such thing required by us on the like occasion . for this distribution of believers into particular congregations , is that which the nature of the thing it self and the duty of men with respect unto the end of such churches , doth indispensibly require . for what is the end of all churches for which they are instituted ? is it not the edification of them that do believe ? they will find themselves mistaken , who suppose that they were designed to be subservient unto the secular interest of any sort of men . what are the means appointed of christ in such churches for that end ? are they not doctrines and fellowship , breaking bread and prayer , that is , the joynt celebration of the ordinances of christ in the gospel , in preaching the word , administring the sacraments , mutual watchfulness over one another , and the exercise of that discipline which he hath appointed unto his disciples ? i desire to know whether there be any need of a new revelation to direct men who are obliged to preserve churches in their use unto their proper end , to take care of such things , as would obstruct and hinder them in the use of means unto that end of their edification ? whereas therefore it is manifest that ordinarily these means cannot be used in a due manner , but in such churches , as wherein all may be acquainted with what all are concerned in , the very institution it self is a plain command , to plant , erect and keep all churches in such a state , as wherein this end may be attained . and therefore if believers in any place are so few , or so destitute of spiritual gifts , as not to be able of themselves jontly to observe these means for their edification ; it is their duty not to joyn by themselves in a church-state , but to add themselves as members unto other churches ; and so when they are so many as that they cannot orderly communicate together in all these ordinances , in the way of their administration appointed in the scripture , unto the edification of them , it is their duty by vertue of the divine institution of churches , to dispose of their church-state and relation into that way which will answer the ends of it ; that is , into more particular churches or congregations . i speak not these things in opposition unto any other church-state , which men may erect or establish out of an opinion of its usefulness and conveniency ; much less against that communion which ought to be among those particular churches , or their associations for their common rule and government in and by their officers ; but only to manifest , that those of the non-conformists , which are supposed to adhere unto the institution of particular churches in a peculiar way ; do not thereby deserve the imputation of so great and intolerable a guilt as they are here charged withal . and whereas i have hereby discharged all that i designed with respect unto the first sort of non-conformists , as they are here distinguished , i might here give over the pursuit of this argument . but because i seek after truth and satisfaction alone in these things , i shall a little farther consider what is offered by this reverend author unto the same purpose with what we have passed through . so therefore he proceeds ; pag. . to pag. . if that of which we read the clearest instances in scripture , must be the standard of all future ages , much more might be said for limiting churches to private families , then to particular congregations . for do we not read of the church that was in the house of priscilla and aquila at rome ; of the church that was of the house of nymphas at colosse ; and in the house of philemon at laodicea ? why then should not churches be reduced to particular families , when by that meanes they may fully enjoy the liberty of their consciences , and avoid the scandal of breaking the laws ? but if notwithstanding such plain examples , men will extend churches to congregations of many families ; why may not others extend churches to those societies which consist of many congregations ? i answer ; ( ) possibly a church may be in a family , or consist only of the persons that belong to a family . but a family as a family neither is nor can be a church . for as such it is constituted by natural and civil relations . but a church hath its form and being from the voluntary spiritual consent , of those whereof it consists , unto church order ; they gave , saith the apostle , their own selves to the lord , and unto us by the will of god ; cor. . . neither is there any mention at all in the scripture of the constitution of churches in private families , so as that they should be limited thereunto . ( ) what is spoken of the church in the house of aquila , nymphas , and philemon , doth not at all prove that there was a particular church in each of their houses consisting only of their own families , as such ; but only that there was a church which usually assembled in their respective houses . wherefore ( ) here is no such example given of churches in private families in the whole scripture , as should restrain the extent of churches from congregations of many families . and the enquiry hereon , that if men will extend churches to congregations of many families , why may not others extend churches unto those societies which consist of many congregations , hath not any force in it . for they who extended churches unto congregations of many families , were the apostles themselves , acting in the name and authority of jesus christ. it cannot be proved that ever they stated , erected or planted any one church , but it was composed of persons out of many families ; nor that ever they confined a church unto a family ; or taught , that families , though all of them believers and baptized , were churches on the account of their being families . so others may extend churches unto those societies which consist of many congregations ; yet not so , as that those who cannot comply or joyn with them , should thereon be esteemed schismaticks ; seeing such societies were not appointed by christ and his apostles . if such societies be so constituted , as that there is but a probable plea that they are ordained by christ ; there may be danger in a dissent from them , meerly on this account , that they consist of many congregations ; but this is not our case , as hath been before declared . the remainder of this section consists in an account of the practice of the churches in some things in following ages . this though of importance in itself , and deserving a full enquiry into , yet belongeth not unto our present case ; and will , it may be , in due time be more fully spoken unto . those supposed of the first way and judgment , who grant a separation from the established form of the church of england , are dismissed with one charge more on , and plea against their practice , not without a mixture of some severity in expression ; pag. . but suppose the first churches were barely congregational , by reason of the small number of believers at that time , yet what obligation lies upon us to disturb the peace of the church we live in , to reduce churches to their infant state● ▪ which is pressed with sundry considerations in the two following pages ; but we say ; ( ) that the first churches were not congregational by reason of the small number of believers , but because the lord christ had limited and determined , that such a state of his churches should be under the new testament , as best suited unto all the ends of their institution . ( ) that which is called the infant state of churches , was in truth their sole perfect estate ; what they grew up unto afterwards most of them , we know well enough . for leaving , as it is called , their infant state by degrees , they brought forth at last the man of sin. ( ) no obligation lies upon us from hence to disturb the peace of any church ; nor do we do so , let what will be pretended to the contrary . if any such disturbance do ensue upon the differences that are between them and us , as far as i know the blame will be found lying upon them , who not being satisfied that they may leave the first state of the churches under a pretence of its infancy , and bring them into a greater perfection , then was given them by christ and his disciples ; but compel others also to foregoe their primitive constitution , and comply with them in their alteration thereof . the remainder of the discourse of this section , so farre as i can understand , proceeds on this principle , that the sole reason and cause of our non-conformity , is this perswasion of the divine institution of particular churches ; but all men know that this is otherwise . this of all things is least pleaded , and commonly in the last place , and but by some , among the causes and reasons of our withholding communion , so farre as we do so , from the church of england , as unto the way and manner wherein it is required of us . those reasons have been pleaded already , and may yet be so farther , in due time . for the rest of the discourse , we do not , we cannot believe , that the due and peaceable observation of the institutions of christ , doth of it self give any disturbance unto any churches or persons whatever ; nor that a peaceable endeavour to practise our selves according unto those institutions , without imposing that practice on them , can be justly blameable ; we do not , we cannot believe that our refusal of a total compliance , with a rule for order , discipline , worship and ceremonies in the church , not given by christ and his apostles , but requiring of us sundry things either in themselves , or , as required of us , directly contrary unto or inconsistent with the rules and directions given us by them unto those ends , ( as in our judgment and light of our consciences is done in and by this rule ) is either schism or blameable separation . we do judge our selves obliged to preserve peace and unity among christians , by all the means that christ hath appointed for that end , by the exercise of all grace , the performance of all duties , the observation of all rules and directions given us for that end ; but we do not , we cannot believe , that to neglect the means of our own edisication , appointed unto us by christ himself , to cast away the liberty wherewith he hath made us free , and to destroy our own souls for ever , by acting against his authority in his word , and our own consciences guided thereby , in a total complying with the rule proposed unto us , is a way or means for the attaining of that end. and we do believe that in the present state of the differences among us , an issue whereof is not suddenly to be expected in an absolute agreement in opinion and judgement about them , that the rule of the scripture , the example of the first churches , the nature of christian religion , and the present interest of the protestant religion among us , doth call for mutual forbearance , with mutual love , and peaceable walking therein . and we begin to hope , that whereas it is confessed that the foundations of christian religion are preserved entire among us all ; and it is evident that those who dissent from the present ecclesiastical establishments , or any of them , are as ready to do and suffer what they shall be lawfully called unto , in the defence and for the preservation of the protestant religion ; wise men will begin to think that it is better for them , to take up quietly in what the law hath provided for them , and not turmoil themselves and others , in seeking to put an end unto these differences by force and compulsion , which by these ways they will never whilst they live attain unto . and we do suppose that many of them who do cordially own and seek the preservation of the protestant religion in this nation ; men i mean of authority , power and interest , will be no more instrumental to help one party ruine and destroy another ; unduely weakening the whole interest of protestantisme thereby ; but considering how little the concern of themselves , or their posterity can be in these lesser differences , in comparison of what it is in the whole protestant cause ; will endeavour their utmost to procure an equal liberty , ( though not equal outward advantages ) for all that are firm and stable in their profession of that protestant religion which is established by law in this kingdom . i know that learned and eloquent men , such as this author is , are able , to declaim against mutual forbearance in these things with probable pleas and pretences of evil consequents which will ensue thereon . and i do know that others , though not with equal learning or eloquence , do declare and set forth the inequality , unrighteousness , and destructive events of a contrary course , or the use of force and compulsion in this cause . but it must be granted that the evil consequences pretended on a mutual forbearance , do follow from the corrupt affections and passions of men , and not from the thing it self ; but all the evils which will follow on force and compulsion , do naturally arise from the thing it self . i shall close this part of my discourse with an observation on that wherewith it is closed by this author , in his management of it . saith he , to withdraw from each other into separate congregations , tempts some to spiritual pride and scorn and contempt of others , as of a more carnal and worldly church then themselves ; and provokes others to lay open the follies and indiscretions and immoralities of those who pretend to so much purity and spirituality above their brethren ; pag. , . if there be any unto whom this is such a temptation as is mentioned in the first place , and being so , doth prevail upon them ; it is their sin , arising from their own lusts , by which every man is tempted , and is not at all occasioned by the thing it self ; and for the other part , let those who delight in that work proceed as they shall see cause . for if they charge upon us things that are really foolish , indiscreet , and immoral , as in many things we sin all , we hope we shall learn what to amend , and to be diligent therein , as for other reasons , so because of our observers . but if they do what some have done , and others yet continue to do , fill their discourses with false malicious defamations , with scorn , contempt , railing , and revilings , scandalous unto christian religion ; like a sermon lately preached before my lord mayor , and since put in print , ( i intend not that under consideration ) we are no way concerned in what they do or say ; nor do , as we know of , suffer any disadvantage thereby ; yea such persons are beneath the offence and contempt of all men , pretending unto the least of wisdom and sobriety . for what remains of this discourse , i esteem not my self concerned to insist on the examination of it . for i would not so express my judgment in these things , as some are here represented to declare themselves . and i know that those who are principally reflected on , are able to defend both their principles and practices . and besides i hear ( in the retirement wherein i live , and wherein i dye dayly ) that some of those most immediately concerned , have returned an answer , unto this part of the discourse under consideration . i shall therefore only observe some few things that may abate the edge of this charge . for although we judge the defence of the truth which we profess , to be necessary when we are called thereunto ; yet at present for the reasons intimated at the entrance of this discourse , we should choose that it might not be brought under debate . but the defence of our innocency , when the charge against us is such as in it self tends to our distress and ruine , is that alone which is our present design ; and which wise men , no way concerned in our non-conformity , for the sake of protestant religion and publick peace of the nation , have judged necessary . the principal strength of this part of the reverend authors discourse , consists in his application of the reasons of the assembly against those who desired forbearance in distinct communion from the rule sought then to be established , unto those who now desire the same forbearance from the church of england . i will not immerse my self in that controversie ; nor have any contention with the dead . this only i say , that the case then between the presbyterians and those who dissented from them , is so vastly different from that now between the church of england and the non-conformists , and that in so many material instances and circumstances , that no light can be communicated unto the right determination of the latter , from what was pleaded in the former . in brief , those who pleaded then for a kind of uniformity or agreement in total communion , did propose no one of those things , as the condition of it , which are now pleaded as the only reasons of with-holding the same kind of conformity from the church of england ; and the non-imposition of any such things , they made the foundation of their plea , for the compliance of others with them . and those on the other side , who pleaded for liberty and forbearance in such a case as wherein there were no such impositions , did it mostly , on the common liberty , which as they judged , they had with their other brethren , to abide by the way which they had declared and practised , long before any rule was established unto its prejudice . and these things are sufficient to give us , as unto the present case under debate , an absolute inconcernment in what was then pleaded on the one side or the other , and so it shall be here dismissed . the especial charge here managed against the non-conformists , is , that they allow that to live a state of separation from such churches , as many at least of ours are , is a sin ; yet that themselves so do ; which is manifest in their practice . but it may be said , ( ) that this concession respects only parochial churches , and that some of them only . but the conformity in general required of us , respects the constitution , government , discipline , worship and communion of the national church and diocesan churches therein . ( ) persons who thus express themselves are to be allowed the interpretation of their own minds , words and expressions . for if they do judge that such things do belong unto a state of separation from any churches , as namely , a causeless renouncing of all communion with them ; a condemnation of them as no church , and on that ground setting up churches against them , which they know themselves not to be guilty of , they may both honestly and wisely deny themselves to be in a state of separation , nor will their present practice prove them so to be . and on the other hand , those who do acknowledge a separation as unto distinct local presential communion with the church of england , yet do all of them deny those things , which in the judgment of those now intended , are necessary to constitute a state of separation . but on this account , i cannot see the least contradiction between the principles and practice of these brethren , nor wherein they are blame-worthy in their concession , unless it be in too much earnestness to keep up all possible communion with the church of england ; forgive them that wrong . yet i say not this , as though these who are here supposed to own a state of separation , were not as zealous also , for communion in faith , love and doctrine of truth with the body of protestants in this nation , as they are . ( ) that which animates this part of the discourse , and which is the edge of this charge , is , that the ministers do conceal from the people what their judgment is about the lawfulness of communion with the church of england . how this can be known to be so , i cannot understand ; for that it is their judgment that they may do so , is proved only , so far as i know , from what they have written and published in print unto that purpose . and certainly what men so publish of their own accord , they can have no design to conceal from any ; especially not from them who usually attend on their ministry , who are most likely to read their books with diligence ; but this hath been spoken unto before . in these things we seek for no shelter nor countenance from what is pleaded by any concerning the obliging power of an erronious conscience , which the reverend author insists on ; pag. , , . for we acknowledge no rule of conscience in these things which concern churches , their state , power , order and worship , but divine revelation only , that is , the scripture , the written word of god ; and sure enough we are , that we are not deceived in the choice of our rule , so as that we desire no greater assurance in any concerns of religion . and by the scripture as our rule we understand both the express words of it , and whatever may by just and lawful consequence be educed from them . this rule we attend unto , and enquire into the mind of god in it , with all the diligence we are able , and in the use of all the means , that are usually and truly pleaded as necessary unto the attainment of a right understanding thereof . and if any one can inform us of any thing required of us thereby , which yet we have not received , we shall with all readiness comply therewithal . we have no prejudices , no outward temptations , that should biass our minds and inclinations , unto those principles and practices on them , which we judge our selves guided and directed unto by this rule ; but all such considerations as might be taken from the most moderate desires , even of food and raiment , do lye against us . we are hereon fully satisfied , that we have attained that knowledge in the mind of god about these things , as will preserve us from evil or sin against him , from being hurtful or useless unto the rest of mankind , if we submit unto the light and conduct of it , wherefore we seek no relief in , we plead no excuse from the obligation of an erroneous conscience ; but do abide by it that our consciences are rightly informed in these things ; and then it is confessed on all hands , what is their power , and what their force to oblige us , with respect unto all humane commands . i know not of any farther concern that the non-conformists have in the discourse of this reverend author ; unless it be in the considerations which he proposeth unto them , and the advice which he gives them in the close of it . i shall only say concerning the one and the other , that having weighed them impartially unto the best of my understanding , i find not any thing in them , that should make it the duty of any man , to invent and constitute such a rule of church communion , as that which is proposed unto the non-conformists for their absolute compliance withal ; nor any thing that should move the non-conformists unto such compliance , against the light of their consciences , and understanding in the mind of christ ; which alone are the things in debate between us . but if the design of the author , in the proposal of these considerations and the particulars of his advice , be that we should take heed to our selves , that during these differences among us , we give no offence unto others , so far as it is possible , nor entertain severe thoughts in our selves of them from whom we differ , we shall be glad that both he and we should be found in the due observance of such advice . one head of his advice i confess , might be , if i am not mistaken , more acceptable with some of the non-conformists , if it had not come in the close of such a discourse , as this is ; and it is , that they should not be always complaining of their hardships and persecution ; pag. . for they say , after so many of them have died in common gaols , so many have endured long imprisonments , not a few being at this day in the same durance ; so many driven from their habitations into a wandring condition , to preserve for a while the liberty of their persons ; so many have been reduced unto want and penury , by the taking away of their goods ; and from some the very instruments of their livelyhood ; after the prosecutions which have been against them in all courts of justice in this nation , on informations , endictments , and suits , to the great charge of all of them who are so persecuted , and ruine of some ; after so many ministers and their families have been brought into the utmost outward streights which nature can subsist under ; after all their perpetual fears and dangers wherewith they have been exercised and disquieted , they think it hard they should be complained of for complaining , by them who are at ease . it may be remembred what one speaks very gravely in the comoedian . sed , demea , hoc tu facito ; cum animo cogites , quam vos facillime agitis ; quam estis maxume potentes , dites , fortunati , nobiles ; tum maxume vos aequo animo aequa noscere oportet , si vos vultis perhiberi probos . indeed , men who are encompassed with an affluence of all earthly enjoyments , and in the secure possession of the good things of this life , do not well understand what they say , when they speak of other mens sufferings . this i dare undertake for all the non-conformists ; let others leave beating them , and they shall all leave complaining . she is thought but a curst mother who beats her child for crying , and will not cease beating until the child leaves crying , which it cannot do whilst it is continually beaten . neither do i know that the non-conformists are alwaies complaining of their sufferings ; nor what are their complaints that they make , nor to whom . yea i do suppose that all impartial men , will judge that they have borne their sufferings with as much patience and silence , as any who have gone before them in the like state and condition . and they do hope , that men will not be angry with them , if they cry unto god for deliverance from those troubles which they judge they undergo for his sake . thankful also they are unto god and men , for any release they have received from their sufferings ; wherein their chief respect amongst men hitherto is unto the king himself . but that they should be very thankful to those , who esteem all their past and present sufferings to be light , and do really endeavour to have them continued and encreased ( among whom i do not reckon this reverend author , for i do not know that i can truly do so , ) is not to be expected . i shall add no more , but that whereas the non-conformists intended in this defence , are one , or do compleatly agree with the body of the people in this nation that are protestants , or the church of england , in the entire doctrine of faith and obedience , in all the instances whereby it hath been publickly declared or established by law ; which agreement in the unity of faith , is the principal foundation of all other union and agreement among christians , and without which every other way or means of any such union or agreement is of no worth or value , and which if it be not impeached is in it self a sufficient bond of union , whatever other differences may arise among men , and ought to be so esteemed among all christians ; and whereas they are one with the same body of the people , that is , in its magistracy and those who are under rule in one common interest for the maintenance and preservation of protestant religion , whereunto they are secured by a sense of their duty and safety ; and without whose orderly and regular concurrence in all lawful wayes and actings unto that end , it will not be so easily attained as some imagine ; and whereas also they are one with them in all due legal subjection unto the same supreme power amongst us , and are equally ready with any sort of persons of their respective qualities or condition in the nation , to contribute their assistance unto the prefervation of its peace and liberty ; and whereas in their several capacities , they are useful unto the publick faith and trust of the nation , the maintenance and encrease of the wealth and prosperity of it ; considering what evidences there are , of the will of god in the constitution of our natures under the conduct of conscience in immediate subordination unto himself , the different measures of light , knowledge and understanding , which he communicates unto men , as also of the spirit , rule and will of jesus christ , with the example of the apostles and the primitive churches , for mutual forbearance , in such different apprehensions of and practices about religion , as no way entrencheth on the unity of faith , or any good of publick society ; i cannot but judge ( in which perswasion i now live , and shall shortly dye ) that all writings tending to exasperate and provoke the dissenting parties one against another , are at this day highly unseasonable ; and all endeavours of what sort soever , to disquiet , discourage , trouble , punish or distress such as dissent from the publick rule , in the way before described , are contrary to the will of god , obstructive of the welfare of the nation , and dangerous unto the protestant religion . finis . erata . page . line . for well read meet . pag. . l. . for wherein read whom . pag. . l. the last , for may be read may not be . an exposition of the , , , , and th . chapters on the hebrews , being a third volum of that exposition . by john owen , d. d. sold by n. ponder at the peacock in the poultrey . notes, typically marginal, from the original text notes for div a -e gal. . . eshcol: a cluster of the fruit of canaan; brought to the borders, for the encouragement of the saints, travelling thither-ward, with their faces towards syon. or, rules of direction, for the walking of the saints in fellowship, according to the order of the gospel. collected and explained for the use of the church at coggeshall, by john owen their pastor. eschol. owen, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing o ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing o estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) eshcol: a cluster of the fruit of canaan; brought to the borders, for the encouragement of the saints, travelling thither-ward, with their faces towards syon. or, rules of direction, for the walking of the saints in fellowship, according to the order of the gospel. collected and explained for the use of the church at coggeshall, by john owen their pastor. eschol. owen, john, - . [ ], p. printed for philemon stephens, and are to be sold at his shop, at the sign of the gilded lyon in s. pauls church-yard, london : . an edition of: eschol. running title reads: rules of walking in fellowship. reproduction of the original in the bodleian library. eng christian life -- early works to . a r (wing o ). civilwar no eshcol: a cluster of the fruit of canaan; brought to the borders, for the encouragement of the saints, travelling thither-ward, with their f owen, john c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion eshcol : a cluster of the fruit of canaan ; brought to the borders , for the encouragement of the saints , travelling thitherward , with their faces towards syon . or . rules of direction , for the walking of the saints in fellowship , according to the order of the gospel . collected and explained for the use of the church at coggeshall , by john owen their pastor . for so is the will of god , that with well-doing ye may put to silence the ignorance of foolish men . pet. . . london , printed for philemon stephens , and are to be sold at his shop , at the sign of the gilded lyon in s. pauls church-yard , . an advertisement to the reader . there are ( christian reader ) certaine principles in church affairs , generally consented unto by all men , aiming at reformation ; however diversified among themselves by singular perswasions , or distinguished by imposed and assumed names and titles ; some of these , though not here mentioned , are the bottome and foundation of this following collection of rules for our walking in the fellowship of the gospel : amongst which , these foure are the principall : first , that particular congregations or assemblies of believers , gathered into one body , for a participation of the ordinances of jesus christ , under officers of their own , are of divine institution . secondly , that every faithfull person is bound by vertue of positive precepts , to joyn himself to some such single congregation , having the notes and marks whereby a true church may be knowne and discerned . thirdly , that every man 's own voluntary consent , and submission ▪ to the ordinances of christ in that church whereunto he is joyned , is required for his union therewith , and fellowship therein . fourthly , that all believers of one place , are bound to joyn themselves in one congregation , unlesse through their being too numerous , they are by common consent distinguished into more : which order cannot be disturbed without the guilt of schisme . these principles , evident in the scripture , cleer in themselves , and own'd in the main by all pretending to regular church-reformation , were supposed and taken for granted , at the collection of these ensuing rules . the apostolicall direction and precept in such cases is , that whereunto we have attained , we should walk according to the same rule ; unto whose performance the promise annexed is , that if any one be otherwise minded , god will also reveale that unto him . the remaining differences about church order and discipline , are for continuance so ancient , and by the disputes of men , made so involved and intricate ; the parties at variance so prejudiced and engaged , that although all things of concernment appeare to me , as to others , both consenting with me , and dissenting from me , cleer in the scriptures ; yet i have little hopes of the accomplishment of the promise in revelation of the truth , as yet contested about in men differently minded ; untill the obedience of walking sutably and answerably to the same rules agreed on , be more sincerely accomplished . this perswasion is the more firmly fixed on me every day , because i see men , for the most part , to spend their strength and time , more in the opposing of those things wherein others differ from them , then in the practice of those which by themselves and others are owned , as of the most necessary concernment ; so that , though the lord hath inabled me with some pains and difficulty , to compose an irenicum in the theory of ecclesiasticall discipline ; yet perswaded by my own judgment , i willingly lay it aside , lest it should provewith others , a wandring raven , and choose rather to send forth this dove , to direct the poor of the flock in the practice of those christian duties , which are answerable to the rules by all agreed upon , ayming in the first place at the edification of the flock committed to my own care ; and in the next , to allure all lovers of christ in sincerity , to walk in those wayes which are attended with mercy and peace , not wanting a promise of the revelation of hidden truths ; and in this i am fully resolved , that the practice of any one duty here mentioned , by any one soul before neglected , shall be an abundant recompence for the publishing my name with these papers , savouring so little of those ornaments of art or learning , which in things that come to publick view , men desire to hold out . imprimatur , ja : cranford . decemb. . . rules of walking in fellowship , with reference to pastor . rule i. the word and all ordinances dispensed in the administration to him committed , by vertue of ministeriall authority , are to be submitted unto , with ready obedience in the lord . cor. . . let a man so account of us , as of the ministers of christ , and stewards of the mysteries of god . cor. . , . god hath committed unto us the ministery of reconciliation : now then we are embassadors for christ , as though god did beseech you by us , cor. . . we have this treasure in earthen vessels , that the excellency of the power may be of god , and not of us ; see cor. . . gal. . . you received me as an angell of god , even as jesus christ , thess. . . and if any man obey not our words , note that man , and have no company with him . heb . . remember them that have the rule over you , who have spoken to you the word of god : v. . obey them that have the rule over you , and submit your selves , for they watch for your soules , as they that must give an account , that they may do it with joy , and not with grief , for that is unprofitable for you . explication i. there is a two-fold power for the dispensing of the word , . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or ability . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} authority : the first with the attending qualifications mentioned and recounted , tim. . , , , , , . tit. . , , . and many other places , is required to be previously in those , as bestowed on them , who are to be called to office of ministration , and may be in severall degrees and measures in such as are never set apart thereunto , who thereby are warranted to declare the gospel , in cases of necessity . occasionally . desired by the church , and not otherwise solemnly . the second , or authority proper to them who orderly are set apart thereunto , ariseth from . christs institution of the office , eph. . . . gods designation of the person , mat. . . . the churches acceptation , election , submission , gal. . . acts . . thess. . , . which doth not give them dominion over the faith of believers , cor. . . nor make them lords over gods heritage , pet. . . but entrusts them with a stewardly power in the house of god , cor. . . that is , the peculiar flock over which , in particular , they are made overseers : acts . . of whom the word is to be received , as the truth of god , as also from all others speaking according to gospel-order in his name . as the truth held out with ministeriall authority to them in particular , according to the institution of christ , which in other is not so . motives to the observance of this rule , are ; . the name wherein they speak and administer , cor. . . . the work which they do , cor. . . cor. . . tim. . . . the return that they make . heb. . . . the account that the lord hath of them in his employment , matth. . , , . luke . . rule ii. his conversation is to be observed , and diligently followed , so farr as he walks in the steps of jesus christ . cor. . . i beseech you be followers of me , ch. . . be ye followers of me , even as i also am of christ . heb. . . remember them who have spoken unto you the word of god , whose faith follow , considering the end of their conversation . thes. . . for your selves know how you ought to follow us , for we behaved not our selves disorderly among you . phil. . . brethren be followers together of me , and mark them which walk so as you have us for an example . tim. . . be you an example of the believers in word , in conversation , in charity , in spirit , in faith , in purity . l pet. . . be ensamples to the flock . explicat . ii. that an exemplar conversation was ever required in the dispensers of holy things , both in the old testament and new , is apparent : the glorious vestment of the old ministring priests , vrim and thummim , with many other ornaments , though primitively typicall of jesus christ , yet did not obscurely set out the purity and holinesse required in the administrators themselves , zech. . . in the new , the shining of their lights in all good works , matth. . . is eminently exacted : and this not only , that no offence be taken at the waies of god , and his worship by them administred , as hath fallen out in the old testament , jam. . . and in the new , phil. . , . but also those who are without may be convinced . tim. . : and the churches directed in the practise of all the will and mind of god by them revealed ; as in the places cited , a pastor should be vocall , sermons must be practised as well as preached ; though noahs work-men built the arke , yet themselves were drowned ; god will not accept of the tongue where the devill hath the soule . jesus did do and teach , acts . . if a man teach uprightly , and walk crookedly , more will fall down in the night of his life , then he built in the day of his doctrine . rule iii. prayer and supplications are continually to be in his behalf , for assistance in the work committed to him . ephes. . , . pray alwaies with all prayer and supplication in the spirit , for me , that utterance may be given me , that i may open my mouth boldly , to make known the mystery of the gospel , for which i am an embassador . thes. . , . brethren pray for us , that the word of the lord may run and be glorified , and that we may be delivered from the hands of unreasonable and wicked men . thes. . . col. . . praying also for us , that god would open unto us a door of utterance , to speak the mystery of christ , heb. . . act. . . prayer was made without ceasing of the church unto god for him , heb. . . explicat . iii. the greatnesse of the work , for which who is sufficient ? cor. . . the strength of the opposition , which who almost can resist ? which are incumbent on , and maintained against the ministers of the gospel , call aloud for the most effectuall daily concurrence of the saints , for their supportment , and that love , thank fulnesse , and justice , do almost extort deserved prayers . that these are to be for assistance , incouragement , abilities , successe , deliverance , and protection is proved in the rule . motives . . the word will doubtlesse be effectuall , when ability for its administration is a return of prayers , acts . , . . the ministers failing is the peoples punishment , acts . . isa. . . . his prayers are continually for the church . . that for which he stands in so much need of prayers , is the saints good , and not peculiarly his own . help him who carryes the burthen , tim. . . phil. . . col. . . rule iv. reverentiall estimation of him with submission unto him for his works sake . cor. . . let a man so account of us as of the ministers of christ , and stewards of the mysteries of god . thes. . . and we beseech you brethren , to know them which labour among you and are over you in the lord , and admonish you , ver. . and to esteem them very highly in love for their works sake . tim. . . let the elders that rule well be counted worthy of double honour , especially they who labour in the word and doctrine . pet. . . submit your selves to the elders . heb. . . obey them that have the rule over you , and submit your selves . explicat . iv. the respect and estimation here required , is civil , the motive sacred ; honor and reverence is due only to eminency in some kind or other ; prelation is gods stamp upon any person , this is given to pastors , by their employment ; proved by their titles , ; they are called angels , revel. . . heb. . . bishops or overseers , ezek. . . acts . . they are the lords bishops . cor. . . stewards , cor. . . titus . . men of god . sam. . . tim. . . rulers , heb. . , . lights , mat. . . salt , math. . . fathers , cor. . . and by many more such like terms are they described ; if under these notions they honor god as they ought , god will also honor them as he hath promised : and his people are in conscience to esteem them highly for their works sake ; but if any of them be fallen angels , throwndown starrs , negligent bishops , treacherous embassadors , lordly-revelling-stewards , tyrannicall or foolish rulers , blind guids , unsavory salt , insatiate doggs , the lord and his people shall abhorr them , and cut them off in a moneth , zech. . . rule v. maintenance for them and their families , by the administration of earthly things , suteable to the state and condition of the churches , is required for their pastors . tim. . , . let the elders who rule well be counted worthy of double honor , especially they who labour in the word and doctrine . for the scripture saith , thou shalt not muzzle the oxe that treadeth out the corne , for the laborer is worthy of his reward . gal. . . let him that is taught in the word , communicate to him that teacheth in all good things : vers. . be not deceived , god is not mocked , for what a man soweth , that shall he reap . cor. . . who goeth a warfare at any time at his own charges ? who planteth a vineyard , and eateth not of the fruit thereof ? who feedeth a flock , and eateth not of the milk of the flock ? vers . it is written in the law of moses , thou shalt not muzzle the mouth of the oxe that treadeth out the corne ; doth god take care for oxen ? vers. . or saith he it altogether for our sakes ; for our sakes no doubt , this is written , that he that ploweth should plowe in hope , and he which thresheth in hope , should be made partaker of his hope , vers. . if we have sowen unto you spirituall things , is it a great thing , if we shall reap your carnall things ? vers. . do not you know , that they which minister about holy things , live of the things of the temple , and they that wait at the altar , are partakers with the altar , vers. . even so hath the lord appointed , that they which preach the gospel should live of the gospel , matth. . , . provide neither gold , nor silver , nor brasse in your purses ; nor scrip for your journey , neither two coats , neither shoes , nor yet staves : for the workman is worthy of his meat . add to these and the like places , the analogie of the primitive allowance in the church of the jews . explic. v. it is a promise to the church under the gospel , that kings should be her nursing fathers , and queens her nursing mothers , isa. . . to such it belongs principally to provide food and protection for those committed to them ; the fruit of this promise the churches in many ages enjoyed : laws by supream and kingly power have been enacted ; giving portions and granting priviledges to churches and their pastors . it is so in many places , in the dayes wherein we live ; on this ground where equitable and righteous laws have allowed a supportment in earthly things , to the pastors of churches , arising from such as may receive spirituall benefit by their labor in the gospel ; it is thankfully to be accepted and embraced , as an issue of gods providence for the good of his . besides , our saviour warranteth his disciples to take and eat of their things , by their consent , to whomsoever the word is preached , luk . . but it is not alwaies thus , these things may sometimes fail ; wherefore the continuall care , and frequently the burden , or rather labor of love in providing for the pastors , lies , as in the rule , upon the churches themselves , which they are to do in such a manner as is suitable to the condition wherein they are , and the increase given them of god . this the whole in generall , and each member in particular is obliged unto ; for which they have as motives , . gods appointment , as in the text cited . . the necessity of it ; how shall he go on warfare , if he be troubled about the necessities of this life : they are to give themselves wholly to the work of the ministry , tim. . . other works had need to be done for them . the equity of the duty ; our saviour and the apostles plead it out from grounds of equity and justice , matth. . . cor. . . allowing proportionable rectitude in the way of recompence , to the wages of the laborer , which to detain is a crying sinn , iam. . . rule vi . adhering to him , and abiding by him in all trials and persecutions for the word . tim. . . at my first answer no man stood with me , but all men forsooke me , i pray god that it may not be laid to their charge . tim. . . the lord shew mercy to the house of onesiphorus , for he oft refreshed me , & was not ashamed of my chains . v. . but when he was in rome , he sought me out very diligently , and found me . v. . the lord grant unto him , that he may find mercy in that day ; and in how many things he ministred to me at ephesus , thou knowest very well explic. vi . a common cause should be carried on by common assistance ; that which concerneth all should be supported by all ; when persecution ariseth for the words sake , generally it begins with the leaders ; the common way to scatter the sheep , is by smiting the shepheards . the best of them is but a brier , and who will leave their pastor in such briers ? it is for the churches sake he is reviled and persecuted , and therefore it is the churches duty to share with him , and help bear his burthen . all the fault in scattering congregations , hath not been in ministers : the people stood not by them in their triall ; the lord lay it not to their charge . the captain is betrayed , and forced to mean conditions with his enemy , who going on , with assurance of being followed by his souldiers , looking back in the entrance of danger , he finds them all run away ; in england usually , no sooner had episcopall persecution laid hold of a minister , but the people willingly received another : perhaps a wolf instead of a shepheard ; should ● wife forsake her husband because he is come in trouble for her sake ? would not such a thing be called villany ? is the crime of a back-slider in spirituall things less ? surely whilest a pastor lives , if he suffer for the truth , the church cannot desert him , nor cease the performance of all required duties , without horrid apostacy . rule vii . gathering together in the assembly upon his appointment , with theirs , joyned with him . acts . . when they were come , and had gathered the church together . these are the heads wherein the churches duty consisteth towards him or them , that are set over it in the lord ; by all means giving them encouragement to the work , saying also unto them , take heed to the ministry you have received , that you fulfill it in the lord , col. . . for what concerneth other officers , may easily be deduced hence by analogie and proportion . rules to be observed by those who walk in fellowship , and considered to stirre-up their remembrance in things of mutuall duty one towards another , which consisteth in , rule i. affectionate love in all things to one another , like that which christ bare to his church . jo. . . this is my commandement , that ye love one another , as i have loved you . jo : . . a new commandement i give unto you , that ye love one another , as i have loved you , that ye also love one another . v. . by this shall all men know , that you are my disciples , if ye have love one to another . rom. . . owe nothing to any man , but to love one another , he that loveth another fulfilleth the law . eph. . . walk in love , as christ also hath loved us . thes. . . the lord make you to increase and abound in love one towards another . thess. . . your selves are taught of god to love one another . pet. . . seeing ye have purified your soules in obeying the truth through the spirit , unto unfaigned love of the brethren , see that ye love one another , with a pure heart fervently . jo : . . and this commandement we have from him , that he who loveth god , do love his brother also . rom. . . be kindly affectioned one to another in brotherly love . explic. i. love is the fountain of all duties , the substance of all rules , that concern the saints ; the endless bond of communion ; the fulfilling of the law ; the advancement of the honor of the lord jesus , and the glory of the gospel . the primitive christians had a proverbiall speech , received , as they said , from christ ; never rejoyce but when thou seest thy brother in love ; and it was common among the heathens concerning them ; see how they love one another , from their readiness for the accomplishment of that royall precept of laying down their lives for the brethren ; it s the fountain-rule , scope , ayme , and fruit of gospel-communion : and of no one thing of present performance , is the doctrine of the lord jesus more eximious , and eminent above all other directions then in this , of mutuall , intense , affectionate love amongst his followers , for which he gives them innumerable precepts , exhortations , and motives , but above all his own heavenly example : to treat of love in its causes , nature , subject , fruits , effects , tendency , eminency , and exaltation , would not suit with present intention ; only it may be plainly affirmed , that if there were no cause besides , of reformation and walking in fellowship , but this one , that thereby the possession and practice of this grace , shamefully to the dishonor of christ and his gospel lost amongst those who call themselves christians ; it were abundantly enough to give encouragement for the undertaking of it , notwithstanding any oppositions ; now this love is a spirituall grace ▪ wrought by the holy ghost , gal ▪ . . in the hearts of believers , ▪ pet. . . whereby their soules are carried out : thess. . . to the good of the children of god , as such , phil. . eph. . . heb. . . uniting the heart unto the object so beloved , attended with joy , delight and complacency in their good : motives unto love are proposed from , . the example and command of god and christ . . from the nature , use , and end of love it self . . from the state and condition of the persons to be beloved , and that so variously , as they are too long for the present to be insisted on . love , which is the bond of communion , maketh out it self , and is peculiarly exercised in these things following ; ii. rule . continuall prayer for the prosperous state of the church , in gods protection towards it . psa. . . pray for the peace of jerusalem , they shall prosper that love thee . phil. . . alwayes in every prayer of mine for you all , making request with joy , ver. . for your fellowship in the gospel from the first day untill now . rom. . . without ceasing i make mention of you all in my prayer . acts . . peter was kept in prison , but prayer was made without ceasing of the church unto god for him . isa. . . ye that make mention of the lord keep not silence : ver. . and give him no rest till he establish , and till he make jerusalem a praise in the earth . eph. . . praying alwayes with all prayer and supplication in the spirit , and watching thereunto with all perseverance and supplication for all saints . col. . . epaphras who is one of you , a servant of christ , saluteth you , alwayes labouring fervently for you in prayers , that you may stand perfect and compleat in all the will of god . explic. ii. prayer , as it is the great engine whereby to prevail with the almighty , is. . . so it is the sure refuge of the saints at all times , both in their own behalf , psal. . . and also of others , acts . . it is a benefit which the poorest believer may bestow , and the greatest potentate hath no power to refuse ; this is the beaten way of the soules communion with god , for which the saints have many gracious promises of assistance , zech. . . rom. . . innumerable precepts for performance , matth. . . thess. . . tim. . . with encouragements thereunto , ja : . . luk. . . with precious promises of acceptance , matth. . . jo. . . psal. . . by all which , and divers other wayes , the lord hath abundantly testified his delight in this sacrifice of his people ; now as the saints are bound to pray for all men , of what sort soever , tim ▪ . , . unless they are such as sin unto death . jo. . . yea for their persecuters , matth. . . and them that hold them in bondage , jer. . . so most especially for all saints , phil. . . and peculiarly for those with whom they are in fellowship , col. . . the lord having promised , that upon every dwelling place , and all the assemblies of mount syon , that there shall be a cloud of smoke by day , and a shining of a flaming fire by night , isa. . . it is every ones duty to pray for its accomplishment ; he is not worthy of the priviledges of the church , who continues not in prayer , for a defence upon that glory : prayer then for the good , prosperity , flourishing , peace , increase , edification , and protection of the church , is a duty every day required of all the members thereof ; . estimation of the ordinances . . concernment of gods glory . . the honour of jesus christ . . our own benefit , and spirituall interest . with the fourth , expresseness of the command , are sufficient motives hereunto . iii rule . earnest striving and contending in all lawfull wayes , by doing and suffering for the purity of the ordinances , honor , liberty and priviledges of the congregation , being joyntly assistant against opposers , and common adversaries . jude . and exhort you , that ye should earnestly contend for the faith which was once delivered to the saints . heb. . . for consider him that endured such contradictions of sinners against himself , lest ye he wearied , and faint in your minds . v. . ye have not resisted unto blood , striving against sinne . jo. . . hereby perceive we the love of god , because he laid down his life for us , and we ought to lay down our lives for the brethren . gal. . . stand fast therefore in the liberty wherewith christ hath made us free , and be not intangled again with the yoke of bondage . v. . for brethren , ye have been called unto liberty . cor. . . ye are bought with a price , be ye not the servants of men . cant. . . thou art beautifull o my love , terrible as an army with banners . pet. . . be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you , with meekness and fear . explic. iii. the former rule concerned our dealing with god , in the behalf of the church ; this our dealing with men , to the right performance hereof many things are required ; as . diligent labouring in the word , with fervent prayer , to acquaint our selves with the mind and will of god , concerning the way of worship which we profess , and the rules of walking , which we desire to practise , that so we may be able to give an account to humble enquirers , and stop the mouths of stubborn opposers ; according to our knowledge , such will be our valuation of the ordinances we enjoy : a man will not contend unless he knows his title . . an estimation of al the aspersions cast on , and injuries done to the church to be christs , and also our own ; christ wounded through the sides of his servants , and his wayes ; and if we are of his , though the blow light not immediately on us , we are not without pain : all such reproaches and rebukes fall on us . . just vindication of the church against calumnies , and false imputations ; who can endure to hear his parents in the flesh falsly traduced ? and shall we be senseless of her reproaches who bears us unto christ ? . joynt refusall of subjection , with all gospel-opposition to any persons or things ; who contrary to , or besides the word , under what name soever , do labour for power over the church , to the abridging of it , of any of those liberties and priviledges , which it claimeth as part of the purchase of christ ; to them that would enthrall us , we are not to give place , no not for an houre . rule iv. sedulous care and endeavouring for the preservation of unity , both in particular and in generall . philip . . if there be therefore any consolation in christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies ; ver. . fulfill ye my joy , that ye be like minded , having the same love , being of one accord , of one mind ▪ vers. . let nothing be done through strife or vain-glory , but in lowlinesse of mind , let each esteem others better then themselves . ephes. . . indeavouring to keep the vnity of the spirit , in the bond of peace . vers. . there is one body and one spirit , &c. cor. . . now i beseech you brethren , by the name of our lord jesus christ , that ye all speak the same thing , and that there be no divisions among you ; but that ye be perfectly joyned together in the same mind and in the same judgement . cor. . . be perfect , be of good comfort , be of one mind , live in peace , and the god of love and peace shall be with 〈◊〉 . rom. . . let us therefore follow after the things which make for peace , and things wherewith one may edifie another . rom. . . now the god of patience and consolation , grant you to be like-minded one towards another , &c. cor. . . is it so , that there is not a wise man amongst you , no not one that shall be able to judge between his brethren , but brother goeth to law with brother ; now therefore there is utterly a fault among you . acts . . and the multitude of them that believed , were of one heart and one soule . explic. iv. vnnion is the main aime and most proper fruite of love , neither is there any thing , or duty , of the saints in the gospel , pressed with more earnestnesse , and vehemency of exhortation , then this . now vnity is three-fold , first , purely spirituall , by the participation of the same spirit of grace ; communication in the same christ , one head to all . this we have with all the saints in the world , in what condition soever they be ; yea , with those that are departed , sitting down in the kingdome of heaven , with abraham , isaac and jacob . secondly , ecclesiastical or church-communion ; in the participation of ordinances , according to the order of the gospel : this is a fruit and branch of the former ; opposed to schisme , divisions , rents , evill surmisings , self-practises , causlesse differences in judgment in spirituall things concerning the kingdome of christ , with whatsoever else goeth off from closenesse of affection , onenesse of mind , consent in judgement to the forme of wholesome words , conformity of practise to the rule ; and this is that which in the churches , and among them , is so earnestly pressed , commanded , desired , as the glory of christ , the honour of the gospel , the joy and crown of the saints . thirdly , civil unity , or an agreement in things of this life , not contending with them , nor about them , every one seeking the wellfare of each other . striving is unseemly for brethren ; why should they contend about the world , who shall joyntly judge the world ? motives to the preservation of both these , are . the remarkable earnestnesse of christ and his apostles in their prayers for , and precepts of this duty . . the certain dishonour to the lord jesus , scandall to the gospel , 〈…〉 he to the churches , shame and sorrow to the saints , that the neglect of it is accompanied withall , gal. ● . . . the gracious issues , and sweet heavenly consolation , which attendeth a right observance of them . . the many fearefull aggravations wherewith the sin of renting the body of christ , is attended . . the sad contempt and prophanation of ordinances ; which want of this hath brought upon many churches ; for a right performance of this duty , we must , . labour by prayer and faith , to have our hearts and spirits throughly seasoned with that affectionate love , which our first rule requireth . . carefully to observe in our selves or others , the first beginnings of strife , which are as the letting out of waters , and if not prevented will make a breach , like the sea . . sedulously to apply our selves to the removall of the first appearance of divisions ; and in case of not prevailing , to consult the church . . dayly to strike at the root of all dissention , by labouring for universall conformity to jesus christ . v. rule . separation and sequestration from the world and men of the world , with alwayes of false worship , untill we be apparently a people dwelling alone , not wicked among the nations . numb , . . loe the people shall dwell alone , and shall not be reckoned among the nations . john . . ye are not of the world , but i have chosen you out of the world , therefore the world hateth you . cor. . . be not unequally yoked with unbelievers , for what fellowship hath righteousnesse with unrighteousness ? and what communion hath light with darkness ? ver. . and what concord hath christ with belial ; or what part hath he that believeth with an infidel ; and what agreement hath the temple of god with idols , for ye are the tēple of the living god ? v. . wherefore come out from among them , saith the lord , and touch not the unclean thing , and i will receive you : ver. . and will be a father unto you , and you shall be my sons and daughters , saith the lord almightie . eph. . . walk as children of light . v. . and have no fellowship with the unfruitfull works of darknesse . tim. . . having a forme of godliness , but denying the power thereof ; from such turn away . hosea . . though thou israel play the harlot , yet let not judah offend , and come not ye to gilgal , ueither go ye up to beth-aven . revel. . . come out of her my people , that ye be not partakers of her sinnes , and that ye partake not of her plagues . prov. . . go from the presence of a foolish man , when thou perceivest not in him the lips of knowledge . explic. v. separation generally heares ill in the world ; and yet there is a separation suitable to the mind of god : he that will not separate from world , and false-worship , is a separate from christ . now the separation here commanded from any persons , is not in respect of naturall affections , nor spirituall care of the good of their souls , rom , . . nor yet in respect of duties of relation , cor. . . nor yet in offices of love and civill converse , cor. . . thess. . . much less in not seeking their good and prosperity , tim. . . or not communicating good things unto them , gal. . . or living profitably and peaceably with them , rom. . . but in . manner of walking and conversation , rom. . . ephes. . , , . . delightfull converse and familiarity where enmity and opposition appears , ephes. . , , , , , , , ▪ . . in way of worship , and ordinances of fellowship , rev. . . not running out into the same compass of excess and riot , with them , in anything ; for these . and the like commands and discoveries of the wil of god , are most express : as in the places annexed to the rule ; necessity abundantly urgent ; spirituall profit and edification , no less requiring it : causeless separation from established churches , walking according to the order of the gospel , ( though perhaps , failing in the practise of some things of small concernment ) is no small sin : but separation from the sinfull practises , and disorderly walkings , and false unwarranted wayes of worship in any , is to fulfill the precept of not partaking in other mens sins ; to delight in the company , fellowship , society , and converse of unsavory disorderly persons , proclaimes a spirit not indeared to christ . let motives hereunto , be , . gods command . . our own preservation from sin , and protection from punishment ; that with others we be not infected and plagued . . christs delight in the purity of his ordinances . . his distinguishing love to his saints ; provided , that in the practise of this rule , abundance of meekness , patience , gentleness , wisdome and tenderness be exercised ; let no offence be given justly to any . rule vi . frequent spiritual communication , for edification according to gifts received . mal , . . then they that feared the lord , spake often one to another , and the lord hearkned and heard it , and a book of remembrance was written before him , for them that feared the lord , and thought upon his name . job . . now when jobs three friends heard al of this evil that was come upon him , they ●ame every one from his owne place , for they had made an appointment together , to come to mourn with him , and to comfort him . ephes. . . let no corrupt communication proceed out of your mouth , but that which is good to the use of edifying , that it may administer grace to the hearers . col. . . let your speech be alwayes with grace , seasoned with salt , that you may know how to answer every man . eph. . . neither filthiness nor foolish talking , nor jesting , which are not convenient , but rather giving of thanks . thess. . . wherefore comfort your selves together , and edifie one another , as also ye doe . heb. . . exhort one another daily , whilest it is called to day , lest any of you be hardened through the deceitfulnesse of sinne . jude . building up your selves in your most holy faith , praying in the holy ghost . heb. . , . let us consider one another , to provoke unto love and good works : not forsaking the assembling of our selves together us is the manner of some ; but exhorting one another , and so much the more , as you see the day approaching . acts . . whom when aquila and priscilla had heard , they took him unto them , and expounded unto him the way of god more perfectly . cor. . . for the manifestation of the spirit is given to every man to profit withall . explic. vi . that men not solemnly called and set apart to the office of publick teaching , may yet be endued with usefull gifts for edification , was before declared ; the not using of such gifts , in an orderly way , according to the rule and custome of the churches , is to napkin up the talent given to trade and profit withall ; that every man ought to labour , that he may walk and dwell in knowledge , in his family , none doubts ; that we should also labour to do so in the church or family of god , is no lesse apparent . this the scriptutes annexed to the rule declared , which in an especial manner hold out prayer , exhortation , instruction from the word , and consolation ; now the performance of this duty of mutuall edification , is incumbent to the saints divers wayes ; . ordinarily , ephes. . . chap. . , . heb. . . believers in their ordinary daily converse , ought to be continually making mention of the lord ; with savoury discourses tending to edification , and not upon foolish , light , frothy speeches that are not convenient . . occasionally , luke . . mal. . . . if any thing of weight and concernment to the church , be brought forth by providence ; a spiritual improvement of it , by a due consideration amongst believers , is required . . by assembling of more together by appointment , for prayer and instruction from the word , acts . . acts . . job . . ephes. . . james . . jude . thess. . . this being a speciall ordinance and appointment of god , for the increasing of knowledge , love , charity , experience , and the improving of gifts received ; every one contributing to the building of the tabernacle ; let then all vain communication be farr away : the time is short and the daies are evill ; let it suffice us , that we have neglected so many precious opportunities , of growing in the knowledge of our lord jesus christ , and doing good to one another : let the remainder of our few and evill dayes be spent in living to him who dyed for us ; be not conformed to this world , nor the men thereof . rule vii . mutually to bear with each others infirmities , weaknesse , tendernesse , failings , in meeknesse , patience , pity , and with assistance . eph. . . be ye kind one to another , tender-hearted , forgiving one another ; even as god for christs sake hath forgiven you . matth. . . then came peter to him , and said , how oft shall my brother sin against me , and i forgive him . . jesus said unto him , i say not unto thee seven times , but untill seventy times seven . mark . . . and when you stand praying , forgive , if you have ought against any , that your father which is also in heaven may forgive youy our trespasses . v. . and if you do not forgive , neither will your father which is in heaven , forgive you your trespasses . rom. . . let us not therefore judge one another any more , but judge this rather , that no man put a stumbling block , or an occasion to fall in his brothers way ; seever . . . rom. . . we then that are strong , ought to beare the infirmities of the weak , and not to please our selves . v. . let every one please his neighbor for the good of edification . cor. . . charity suffereth long , and is kind ; charity envieth not , charity is not rash , it is not puffed up : ver. . doth not behave it self unseemly , is not easily provoked , thinketh no evill : ver. . rejoyceth not in iniquity , but rejoyceth in the truth : v. . beareth all things , believeth all things , hopeth all things , endureth all things . gal. . . brethren , if a man be taken in a fault , ye which are spirituall restore such a one in the spirit of meeknesse , v. ▪ considering thy self , lest thou also be tempted . col. . . put on therefore ( as the elect of god , holy and beloved ( bowels of mercies , kindnesse , humblensse of mind , meeknesse , long-suffering , vers ▪ . forbearing one another , and forgiving one another , if any man have a quarrel against any : even as christ forgave you , so also do ye . vers. . and above all these things put on charity , which is the bond of perfection . explic. vii . it is the glory of god , to cover a matter , prov. . . free pardon is the substance of the gospel ; the work of god in perfection , esa. . proposed to us for imitation , matth. . , , . whilest me are cloathed with flesh , we do all things imperfectly ; freedome from failings is a fruit of glory ; we see here darkly as in a glasse ; know but in part , in many things we offend all : who knoweth how often ; mutuall failings to be born with , offences to be pardoned , weaknesse to be supported , may mind us in these pence , of the talents forgiven us : let him that is without fault throw stones at others ; some men rejoyce in others failings ; they are malicious and fail more in that sinfull joy , then their brethren in that which they rejoyce at . some are angry at weaknesses and infirmities ; they are proud and conceited ; not considering that they themselves also are in the flesh . some delight to dwell alwaies upon a frailty ; they deserve to find no charity in the like kind : for injuries , who almost can bear untill seven times ? peter thought it much . some more studie revenge then pardon ; some pretend to forgive , but yet every slight offence makes a continued alienation of affections , and separation of converse ; some will carrie a smooth face over a rough heart . christ is in none of these waies ; they have no savour of the gospel ; meeknesse , patience , forbearance and forgivenesse , hidding , covering , removing of offences , are the foot-steps of christ ; seest thou thy brother fail , pitty him ; doth he continue in it , earnestly pray for him , admonish him ; cannot another sinne , but you must sin too ? if you be angry , vexed , rejoyced , alienated from , you are partner with him in evill , instead of helping him ; suppose thy god should be angry every time thou givest cause , and strike every time thou provokest him ? when thy brother offendeth thee , do but stay thy heart , untill thou hast taken a faithfull view of the patience , and forbearance of god towards thee ; and then consider his command to thee , to go and do likewise : let then all tendernesse of affection , and bowels of compassion towards one another , be put on amongst us , as becometh saints . let pitty , not envy ; mercy , not malice ; patience , not passion ; christ , not flesh ; grace , not ; nature pardon , not spite or revenge , be our guides and companions in our conversations . motives hereunto are , . gods infinite mercy , patience , forbearance ; long-suffering , and free grace towards us , sparing , pardoning , pittying , bearing with us , in innumerable , daily , hourly failings and provocations ; especially all this being proposed for our imitation , in our measure , matth. . . . . the goodnesse , unwearied and unchangeable love of the lord jesus christ , putting in every day for us ; not ceasing to plead in our behalf , notwithstanding our continuall back-sliding , john . . ● . . the experience which our own hearts have of the need , wherein we stand of others patience , forbearance and pardon , eccles. . , . . the strictnesse of the command , with the threatnings attending its non-performance . . the great glory of the gospel , which is in the walking of the brethren with a right foot , as to this rule . rule . viii . tender and affectionate participation with one another , in their severall states and conditions , bearing each others burthens . gal. . . bear you one anothers burthens , and so fulfill you the law of christ , heb. . . remember them that are in bonds as bound with them , and them that are in adversity , as being your selves also in the body . cor. . . that there should be no schisme in the body , but that the members should have the same care one for another . vers. . and whether one member suffer , all the members suffer with it , or one member be honored , all the members rejoyce with it . cor. . who is weak , and i am not weak ? who is offended , and i burne not ? james . . pure religion , and undefiled before god and the father , is this , to visit the fatherlesse and widowes in their affliction , &c. matth. . . i was an hungred and ye gave me meat : i was a thirst , and ye gave me drink , i was a stranger , and ye took me in : naked and ye clothed me : i was sick , and ye visited me : i was in prison , and ye came unto me . vers. . for inasmuch as you did it to one of the least of these my brethren , ye have done it unto me . tim. . . the lord give mercy unto the house of onesiphorus ; for he oft refreshed me , and was not ashamed of my chaine . vers. . but when he was in rome , he sought me out very diligently , and found me . acts . . i have shewed you all things , how that so labouring ye ought to support the weak , &c. explic. viii . the former rule concerned the carriage and frame of our spirits towards our brethren in their failings , this in their miseries and afflictions ; in this also , conformity to christ is required , who in al the afflictions of his people is afflicted , esa. . . and persacnted in their distresses , act. . . could we bring up our spiritual union , to hold any proportion with the mutual union of many members in one body , to which it is frequently compared ; this duty would be excellently performed : no man ever yet hated his own flesh ; if one member be in pain , the rest have little comfort or ease ; it is a rotten member which is not affected with the anguish of its companions ; they are marked particularly for destruction , who in the midst of plentifull enjoyments , forget the miseries of their brethren , amos . . if we could not feel the weight of our brethrens afflictions , burdens , and sorrow ; it is a righteous thing that our own should be doubled ; the desolations of the church makes nehemiah grow pale in the court of a great king , neh. . . he who is not concerned in the troubles , sorrows , visitations , wants , poverties , persecutions of the saints , and so farr as to pity their wounddings , to feel their strokes , to refresh their spirits , help beare their burthens upon their own shoulders , can never assure themselves , that they are united to the head of those saints ; now to a right performance of this duty , and in the discharge of it , are required ; . a due valuation , strong desire , and high esteem of the churches prosperity in every member of it , psal. . . . bowels of compassion , as a fruit of love , to be sensible of , and intimately moved for , the severall burthens of the saints , col. . . . courage and boldness , to own them without shame in all conditions , tim. . , . . personall visitations in sicknesses , troubles , and restraints , to advise , comfort and refresh them , matth. . . . sutable supportment by administration of spirituall , or temporall assistances , to the condition wherein ▪ they are . the motives are the same as to the former rule . rule ix . free contribution , and communication of temporall things , to them that are poore indeed , sutable to their necessities , wants , and afflictions . john . . who so hath the worlds goods , and seeth his brother have need , and shutteth up his bowels of compassion from him , how dwelleth the love of god in him . v. . my little children , let us not love in word , neither in tongue , but in deed , and in truth . cor. . , . now concerning the collection for the saints , as i have given order to the churches of galatia , even so do ye ; vpon the first day of the week , let every one of you lay by him in store as god hath prospered him . cor. . , . let your gift be ready as a matter of bounty not covetousnesse ; he that soweth sparingly , shall reap sparingly : ver. . every man , according as he purposeth in his heart , so let him give ; not grudgingly , or of necessity , for god loveth a cheerfull giver ; so the whole & . chap. of this epistle . rom. . . distributing to the necessity of the saints , given to hospitality . gal. . . as we have therefore opportunity , let us do good unto all men , especially unto them who are of the houshold of faith . tim. . . charge them that be rich in this world , that they be not high-minded , nor trust in uncertain riches , but in the living god , who giveth us all things richly to enjoy . ver. . that they do good , that they be rich in good works , ready to distribute , willing to communicate , ver. . laying up in store for themselves , a good foundation against the time to come . heb. . . to do good , and to communicate forget not , for with such sacrifices god is well pleased . levit. . . and if thy brother be waxen poor , or fallen into decay with thee , then thou shalt receive him . matth. . . come ye blessed of my father , inherit the kingdome prepared for you , from the foundation of the world . vers. . for i was an hungred , and ye gave me meat , thirstie , and ye gave me drinke ; i was a stranger , and ye took me in . vers. . naked and ye clothed me : i was sick , and ye visited me : i was in prison , and ye came unto me . vers. . verily i say unto you , inasmuch as ye have done it unto one of the least of these my brethren ye have done it unto me . explic. ix . the having of poor alwayes amongst us , and of us , according to our saviours prediction , matth. . ▪ and the promise of god , deut. . . serves for the triall of themselves and others , of their own content , with christ alone , with submission to the all-disposing ▪ soveraignty of god ; of others , how freely they can part for christs sake , with those things wherewith their hand is filled : when god gave manna , for food unto his people , every one had an equall share , exod. . . and he that gathered much , had had nothing over , and he that gathered little , had no lack , cor. . . this distribution in equality , was again for the necessity of the church , reduced into practise , in the dayes of the apostles , acts . . of the totall summe of the possessions of believers , distribution was made to every man according to his need . that every man by the ordinance and appointment of god , hath a peculiar right to the use and disposall of the earthly things wherewith he is in particular intrusted , is unquestionable : the very precept for free distribution , and communication , are enough to prove it ; but that these things are altogether given to men , for themselves and their own use , is denyed ; friends are to be made of mammon . christ needs in some , what he bestowes on others ; if he hath given thee thine own , and thy brothers portion also to keep , wilt thou be false to thy trust , and defraud thy brother ? christ being rich , became poor for our sakes ; if he make us rich , it is that we my feed the poor for his sake ; neither doth this duty lie only ( though chiefly ) on those who are greatly increased ; those who have nothing but their labour , should spare out of that for those who cannot work , eph. . . the two mites are required as well as accepted . now the reliefe of the poore brethren in the church , hath a two-fold rule , first , their necessity . secondly , others abilities . unto these two must assistance be proportioned ; provided , that those which are poore walk suitably to their condition , thess. . , . and as we ought to relieve men in their poverty , so we ought , by all lawfull means , to prevent their being poor ; to keep a man from falling , is an equall mercie to the helping of him up when he is down . motives to this duty are ; . the love of god unto us , john . . . the glory of the gospel exceedingly exalted thereby , titus . . . matth. . . . the union whereunto we are brought in christ ; with the common inheritance promised to us all . . the testimony of the lord jesus , witnessing what is done in this kind , to be done unto himself , matth. . , , . . the promise annexed to it , eccles. . . prov. . . deut. . . ma. . . the way whereby it is to be done , is by appointing some , acts . to take what is voluntarily distributed by the brethren , according as god hath blessed them ; on the first day of the weeke , cor. . . and to distribute to the necessity of the saints , according to the advice of the church . rule x. to mark diligently , and avoid carefully , all causes and causers of divisions ; especially to shunn seducers , false-teachers , and brochers of heresies and errors , contrary to the forme of wholsome words . rom. . , . now i beseech you brethren , mark them which cause divisions and offences , contrary to the doctrine which ye have learned , and avoid them : for they that are such , serve not our lord jesus , but their own belly , and by good words and fair speeches deceive the hearts of the simple . matth. . . jesus said unto them , take heed that no man deceive you : vers. . for many shall come in my name , saying , i am christ , : and shall deceive many . vers. . then if any man shall say unto you , loe , here is christ , or there : believe it not . vers. . for there shall arise false christs , and false prophets and shall shew great signes and wonders : insomuch that ( if it were possible ) they shall deceive the very elect. vers. . behold i have told you before . tim. . . if any man teach otherwise , and consent not to wholsome words , even the words of our lord jesus christ , and to the doctrine which is according to godlinesse : vers. . he is proud , knowing nothing , but doting about questions , and strifes of words , whereof cometh envy , strife , railings , evill surmisings : vers. . perverse disputings of men of corrupt minds , and destitute , of the truth : from such withdraw thy self . tim. . . but shun prophane and vain bablings , for they will increase to more ungodlinesse . vers. . and their word will eat , as doth a canker . titus . . but avoid foolish questions and genealogies , and contentions , and strivings about the law ; for they are unprofitable and vain . vers. . a man that is an heretick , after the first and second admonition , reject : vers. . knowing that he that is such , is subverted , and sinneth , being condemned of himself . john . . little children , it is the last time : and as ye have heard that antichrist shall come , even now there are many antichrists , whereby we know that it is the last times . vers. . they went out from us ▪ but they were not of us : for if they had been of us , they would no doubt have continued with us : but they went out , that they might be made manifest , that they were not all of us . john . . beloved , believe not every spirit , but try the spirit ? whether they are of god ; because many false prophets are gone out into the world . john . if there be any that come unto you , and bring not this doctrine , receive him not into your houses , neither bid him god speed : ver. . for he that biddeth him god speed , is partaker of his evil deeds . acts . . for i know this , that after my departing , shall grievous wolves enter in among you ; not sparing the flock , ver. . also of your own selves , shall men arise , speaking perverse things , to draw away disciples after them : ver. . therefore watch . rev. . . i have a few things against thee , becausè thou hast there , them that hold the doctrine of balaam , ver. . so hast thou also them , that hold the doctrine of the nicolaitans , which thing i hate . ver. . repent , or else i shall come to thee quickly , and will fight against thee with the sword of my mouth . explic. x. the former part of this rule was somthing , spoken to rule th . if the preservation of amity ought to be our aime , then certainly the causes and causers of division , ought to be avoided ; from such turne away . there is a generation of men , whose tongues seem to be acted by the devill ; james calls it , set on fire of hell , chap. . . as though they were the meer of-spring of serpents , they delight in nothing but in the fire of contention ; disputing , quarreling , backbiting , endlesse strivings , are that they live upon . note such men and avoid them ; generally they are men of private interests , fleshly ends , high conceits , and proud spirits ; from such turn away : so the latter part of the rule in particular , concerning seducers ; that a judgement of discerning by the spirit , rests in the church , and the severall members thereof , is apparent , joh. . . cor. . . esa. . . to the exercise of this they are commanded , john . . cor. . . so it s commended , acts . . and hereunto encouraged , philip . . , . heb. . . if the blind lead the blind , both will into the ditch : that gold may be suspected , which would not be tryed . christians must chuse the good , and refuse the evill . if their teachers could excuse them , if they lead them aside , they might well require blind submission from them . now that the brethren may exercise this duty aright , and performe obedience to this rule , it is required , . that they get their senses exercised in the word , to discerne good and evil , heb. , . especially , that they get from the scripture a forme of wholsome words , tim. . . of the main truths of the gospel , and fundamentall articles of religion ; so that upon the first apprehension of the contrary , they may turne away from him that brings it , and not bid them god speed , epist. iohn vers. . to be sure to attend and hearken to nothing , but what comes to them in the way of god : some men , yea very many in our dayes , have such itching ears after novelty , that they run greedily after every one that lies in wait to deceive , with cunning entising words ; to make out some new pretended revelations , and this from a pretended liberty , yea , duty of trying all things ; little considering that god will have his own work done , onely in his own way ; how they come it makes not , so they may be heard : now whereas most of the seducers and false prophets of our dayes , are men apparently out of gods way , leaving their own callings , to come without a call , ordinary or extraordinary , without providence or promise ; none can put himself upon hearing of them , without tempting god , with whom it is just and righteous , to deliver them up to the efficacie of error , that they may believe the lies they heare . attend only then to , and try only that which comes in the way of god , to others bid not god speed . . to be alwaies ready furnished with , and to bear in mind the characters , which the holy ghost hath given us , in the word , of seducers ; which are indeed the very same , whereby poor unstable souls are seduced by them ; as first , that they should come in sheep-cloathing , goodly pretences of innocency and holynesse . secondly , with good words and fair speeches , rom. . , . smooth as butter and oyl . thirdly , answering mens lusts in their doctrine , tim. . . bringing doctrines sutable to some beloved lusts of men ; especially a broad and easie way of salvation . fourthly , pretences of glorious discoveries and revelations , matth. . . thes. . . now i dare appeal to any , whether these characters and signes , which the holy ghost hath given us of seducers , have not bin the very meanes , whereby men have bin seduced . let then the brethren be acquainted with these things , that they be not prevailed against . utterly reject and separate from such as have had means of conviction and admonition , titus . . . not to receive any without testimony from some of the brethrens of known integrity in the churches ; such is the misery of our daies , that men will run to heare those , that they know not from whence they come , nor what they are ; the laudable practise of the first churches , to give testimonials to them that were to passe from one place to another , cor. . . and not to receive any without them , acts . . is quite laid aside . . to walk orderly , not attending to the doctrine of any , not known to , and approved by the churches . . to remove farr away all delight in novelties , disputes , janglings , contentions about words not tending to godlinesse , which usually are beginnings of fearfull apostacies , tit. . . tim. . . tim. . , , . rule xi . cheerfully to undergo the lot and portion of the whole church in prosperity and affliction , and not to draw back upon any occasion whatever . math. . . but he thta receiveth the seed into stony places , the same is he that heareth the word , and anon with joy receiveth it , ver. . yet hath he not root in himself , but dureth for a while : for when tribulation or persecution ariseth because of the word , by and by he is offended . heb. . . let us hold fast the profession of our faith without wavering , for he is faithful that promiseth . ver. . and let us consider one another , to provoke unto love and to good works , v. . not forsaking the assembling our selves together , as the manner of some is , but exhorting one another , and so much the more , as you see the day approaching . ver. . but call to remembrance the former dayes , in which after ye were illuminated , ye endured a great fight of affliction . v. . partly while ye were made a gazing stock both by reproaches and afflictions , and partly whilest ye became companions of them that were so used . ver. . for ye had compassion of me in my bonds , and took joyfully the spoiling of your goods : knowing in in your selves , that ye have in heaven an enduring substance : ver. . cast not away therefore your confidence , which hath great recompence of reward . ver. , for ye have need of patience , that after ye have done the will of god , ye might receive the promises . ver. . for yet a little while , and he that shall come will come , and will not tarry . ver. . now the just shall live by faith , but if any man draw back , my soule shall have no pleasure in him . ver. . but we are not of them which draw back to perdition , but of them that believe to the saving of the fonte . tim. . . for demas hath forsaken me , having loved this present world . ver. . at my first answer , no man stood with me , but all men forsook me ; i pray god that it be not laid unto their charge . explic. xi . back-sliding from the practise of any way of christ , or use of any ordinances , taken up upon conviction of his institution , is in no small degree an apostacy from christ himselfe . apostacie , in what degree soever , is attended with all that aggravation , which a renuntiation of a tasted sweetnesse and goodnesse from god for transitory things , can lay upon it ; seldome it is that back-sliders are without pretences commonly of what they forsake ; in respect of what they pretend to reteine : they say , as lot of zoar , is it not a little one ? but yet we see ( without exception ) that such things universally tend to more ungodlinesse : every unrecovered step backward , from any way of christ , maketh a discoverie of falsenesse in the heart , what ever former pretences have been . they who , for motives of any sort from things that are seen , which are but temporall , will seek for , or imbrace being presented , colours or pretences for declining from any gospel-duty , will not want them for the residue , if they should be called thereunto . the beginnings of great evils are to be resisted : that the neglect of the duty whereof we treat , which is alwayes accompanied with contempt of the communion of saints , hath been a main cause of the great dishonour & confusion whereunto most churches in the world are fallen , was in part touched before ; it being a righteous thing with god , to suffer the sons of men to waxe vain in their imaginations ; in whom , neither the love of christ , nor terror of the lord , can prevaile against the feare of men . let this then , with the danger and abomination of back-sliding , take such an impression on the hearts of the saints , that with full purpose of heart , they might cleave unto the lord , follow hard after him , in all his ordinances ; that if persecution arise , they may cheerfully follow the lamb whithersoever he goes ; and by their close adhering one to another , receive such mutuall assistance and supportment , as that their joynt praisers may prevail with the goodnesse of god , and their joynt sufferings overcome the wickednesse of men . now to a close adhering to the church wherein we walk in fellowship , in all conditions whatsoever , without dismission attain'd upon just & equitable grounds , for the imbracing of communion in some other churches . motives are ; first , the eminency and excellencie of the ordinances enjoyed . secondly , the danger of back-sliding , and evidence of unsoundnesse in every degree thereof . thirdly , the scandall , confusion , and disorder of the churches , by neglect thereof . rule . xii . in church affaires to make no difference of persons , but to condiscend to the meanest persons and services , for the use of the brethren . james . . my brethren , have not the faith of our lord jesus christ the lord of glory , with respect of persons . ver. . for if there come one unto your assemblies , a man with a gold ring in goodly apparrell , and there come in also a poore man in vile raiment ; ver. . and ye have respect to him that weareth the gay clothing , and say unto him , sit thou here in a good place : and say to the poore man , stand thou there , or sit here under my foot-stoole : ver. . are ye not then partiall in your selves , and are become judges of evill thoughts ? ver. . hearken my beloved brethren ; hath not god chosen the poore of this world , rich in faith , and heires of the kingdome , which he hath promised to them that love him ? ver. . but ye have despised the poore , &c. matth. . . but it shall not be so amongst you , but whosoever will be great amongst you , let him be your minister . vers. . and whosoever will be chief among you , let him be your servant . rom. . . be of the same mind one towards another ; mind not high things , but condiscend to men of low estate ; be not wise in your own conceits . john . . so after he had washed their feet , and had taken his garments , and was set down again , he said unto them , know ye what i have done to you ? vers. . ye call me master , and lord , and ye say well ; for so i am . vers. . if i then , your lord and master have washed your feet , ye ought also to wash one anothers feet . vers. . for i have given you an example , that ye should do even as i have done ▪ vers. . verily ; verily , i say unto you , the servant is not greater then his lord , neither he that is sent , greater then him that sent him . explic. xii . vvhere the lord hath not distinguished , neither ought we ; in jesus christ , there is neither rich , nor poor ; high , nor low ; but a new creature : generally , god hath chosen the poore of this world to confound the mighty . experience shewes us , that not many great , not many wise , not many mighty after the flesh , are partakers of the heavenly calling ; not that the gospel of christ doth any way oppose , or sever ; those many differences and distinctions among the sons of men , caused by power , authority , relation , enjoyment of earthly blessings , gifts , age , or any other emminency whatsoever , according to the institution and appointment of god , with all that respect , reverence , duty , obedience , and subjection due unto persons in those distinctions ; much lesse , pull up the ancient bounds of proprietie , and interest in earthly things ; but only declares , that in things purely spirituall , these outward things , which for the most part , happen alike unto all , are of no value or esteem ; men in the church are considered as saints , and not as great , or rich ; all are equall , all are naked before god . free-grace is the only distinguisher , all being brethren in the same family , servants of the same master ; imployed about the same work ; acted by the same precious faith , enjoying the same purchased priviledges ; expecting the same recompence of reward , and eternall abode : whence should any difference arise ? let then the greatest account it their greatest honour , to performe the meanest necessary service to the meanest of the saints ; a community in all spirituall advantages , should give equality in spirituall affaires ; not he that is richest , not he that is poorest , but he that is humblest , is excepted before the lord . motives hereunto , are . christs example . . scripture-precepts . . gods not accepting persons . . joynt participation of the same common faith , hope , &c. . the unprofitablenesse of all causes of outward differences in things of god . rule xiii . if any be in distresse , persecution or affliction , the whole church is to be humbled , and to be earnest in prayer in their behalf . acts . . peter therefore was kept in prison , but prayers was made withont ceasing unto god for him . vers. . and behold , the angel of the lord came upon him , and a light shined in the prison : and he smote peter on the side , and raised him up , saying , arise up quickly ; and his chains fell off from his hands . vers. . and when he had considered the thing , he came to the house of mary the mother of john , whose surname was mark , where many were gathered together praying . rom. . . rejoce with them that do rejoyce , and weep with them that weep . cor. . . and whether one member suffer , all the members suffer with it , or one member be honored , all the members rejoyce with it . vers. . now ye are the body of christ , and members in particular . thes. ▪ . pray for us brethren , that we may be delivered from unreasonable and wicked men . explic. xiii . this duty being in generall made out from , and included in other former rules , we shall need to speak ▪ the lesse into it ; especially , seeing that upon consideration and supposition of our fellow-member-ship , it is no more then very nature requireth and calleth for . god delighteth , as in the thankfull prraises , so in the fervent prayers of his churches ; therfore he variously calleth them by severall dispensations to the performance of these duties : now this oft-times , to spare the whole church , he doth by the afflictions of some one or other of the members thereof ; knowing that , that neer relation , which by his institution and spirit is between them , will make the distresse common , and their prayers closely combined . spirituall union is more noble and excellent then naturall ; and yet in this it were monstrous , that either any member in particular , or the whole in generall , should not both snffer with , and care for the distresse of every part and member . that member is rotten and to be cut off , for feare of infecting the body , which feels not the pain of its associates : if then any member of the church , do lie under the immediate afflicting hand of god , or the persecuting rage of man , it is the duty of every fellow-member , and of the church in generall , to be sensible of , and account themselves so sharers therein , as to be instant with god by earnest supplication , and helpfull to them by sutable assistance , that their spirituall concernment in that affliction , may be apparent ; and that because , first , the will of god is thereby fulfill'd . secondly , the glory of the gospel is thereby exalted . thirdly , preservation and deliverance to the whole church procured . fourthly , conformitie with christs sufferings in his saints attained . fiftly , an inestimable benefit of church-fellowship injoyed , &c. rule xiv . vigilant watchfulnesse over each others conversation , attended with mutuall admonition , in case of disorderly walking ; with rendring an account to the church , if the party offending , be not prevailed with . matth. . . if thy brother shall trespasse against thee , goe and tell him his fault , between thee and him alone : if he shall heare thee , thou hast gained thy brother : ver. . but if he will not heare , then take with thee one or two more , that in the mouth of two or three witnesses , every word may be established : ver. . and if he shall neglect to heare them , tell it unto the church . thess. . . now we exhort you , brethren , warne them who are unruly . heb. . . take heed brethren , lest there be in any of you an evill heart of unbeliefe , in departing from the living god . ver. . but exhort one another daily , whilest it is called to day ; lest any of you be hardened through the deceitfulnesse of sin . heb. . . and let us consider one another , to provoke unto love , and to good workes , exhorting one another , and so much the more , because you see the day approaching . heb. . . make strait paths for your feet , lest that which is lame be turned out of the way , but rather let it be healed . ver. . looking diligently , lest any man faile of the grace of god , lest any root of bitternesse springing up trouble you , and thereby many be defiled : ver. . lest there be any fornicator , or prophane person among you , like esau , who for one morsell of bread , sold his birth-rigbt . levit. . . thou shalt not hate thy brother in thy heart , thou shalt in any wise rebuke thy neighbour , and not suffer sin upon him . thess. . . yet account him not as an enemy , but admonish him as a brother . rom. . . and i my selfe also am perswaded of you , my brethren , that ye also are full of goodnesse , filled with all knowledge , able also to admonish one another . james . . brethren , if any of you doe erre from the faith , and one convert him , let him know , that he which converteth a sinner from the error of his way , shall save a soule from death , and shall hide a multitude of sins . prov. . . he that being often reproved stiffeneth his neck , shall suddenly be destroyed , and that without remedy . explic. xiv . there is a three-fold dutie included in this rule , the maine whereof , and here cheifly intended , is that of admonition ; whereunto the first is previous and conducing ; the latter , in some cases consequent , and attending christians conversation ; whether you consider the glory of god , and the gospel , therein concerned ; or the bonds of relation , with those mutnall endearments wherein they stand ingaged ; and obligations that are upon them for the generall good , and spirituall edification one of another , ought to be watched , marked , and considered by each other : not that we should curiously prie into one anothers failings ; much lesse maliciously search into doubtfull unknown things ; for the trouble , or disparagement of our brethren ; both which are contrary to that love ; which thinketh not evill , but covereth a multitude of faults , but only out of a sense of the glory of god , the honour of the gospel , and care of each others soules ; to observe their walking , that what is exemplary therein , may be followed ; what faileth may be directed ; what is a misse may be reproved , that in all things god may be glorified , and christ exalted . now admonition is two-fold ; . authoritative , by the way of power ; . fraternal , by the way of love . the . again is two-fold ; . doctrinall by the way of teaching . . disciplinary , which belongeth to the whole church ; of these we do not treat . the latter also is two-fold ; hortatory , to encourage unto good ; and monitory , to reprove that which is amisse : it is this last which is peculiarly aimed at , and intended in the rule . this then we assert , as the duty of every church-member towards them with whom he walks in fellowship ; to admonish any from the word , whom they perceive not walking in any thing with a right foot , as becommeth the gospel , thereby to recover his soule to the right way ; that much caution and wisdome , tendernesse and moderation is required in the persons performing this duty ; for want whereof , it often degenerates from a peaceable remedy of evill , into fuell for strife and debate . let them then , who are called to perform this duty , diligently consider these things ; . that in the whole action he transgresse not that rule of charity which we have , cor. . . gal. . . . let him have peace at home , by an assurance of constant labouring to cast out all beams and moates from his own eye , mat. . . . let him so perform it , that it may evidently appear , that he hath no other aime , but the glory of god , and the good of his brother reproved ; all envy and rejoycing in evill being farr away . . let him be sure to draw his admonitions from the word , that the authority of god may appear therein , and without a word let him not presume to speak . . let all circumstances attending , time , place , persons , & the like , be duly weighed , that all provocation in the least manner , may be fully avoided . . let it be considered as an ordinance , whereunto christ hath an especiall regard . . let him carefully distinguish between personall injuries unto himselfe , whose mention must have farr more of forgivenesse , then reproof , and other offences tending to publick scandall . lastly , let self-examination concerning the same or the like miscarriage , alwaies accompany the brotherly admonition . these and the like things being duly weighed , let every brother , with christian courage , admonish from the word , every one whom he judgeth to walk disorderly in any particular whatsoever ; not to suffer sin upon him , being ready to receive content and satisfaction , upon just defence , or promised amendment : and without this , in case of just offence , a man cannot be freed from the guilt of other mens sins . let also the person admonished , with all christian patience , accept of the admonition , without any more regret of spirit , then he would have against him who should break the weapon wherwith he was in danger to be slain : considering , . the authoritie of him who hath appointed it . . the priviledg and mercy he enjoyeth by such a spirituall prevention of such a danger , or cur of such an evill , which perhaps himself did not discern . . the dreadfull judgements which are every where threatned to dispisers of reproofs , prov. ● . and so thankfully accept just admonition from the meanest in the congregation . for the last , or repairing unto the church in case of not prevailing by private admonition ; our saviour hath so plainly laid down both the manner and end of proceeding in matth. . that it needeth no explanation ; only i shall observe , that by church there , ver. . cannot be understood the elders of the church alone , but rather the whole congregation ; for if the offended brother should take with him two or three of the elders unto the offender ( as he may ) then were they the church , and the church should be told of the offence before the reproof hath been managed by two or three , which is contrary to the rule . rule xv . exemplary walking in all holinesse , and godlinesse of conversation , to the glory of the gospel , edification of the church , and conviction of them which are without . psal. . . who shall ascend into the hill of the lord , or who shal stand in his holy place ? he that hath clean hands , and a pure heart ; who hath not lift up his soule unto vanity , nor sworn deceitfully . matth. . . let your light so shine before men , that they may see your good workes , and glorifie your father which is in heaven . ver. . for i say , unto you , except your righteousnesse shall exceed the righteousnesse of the scribes and pharisees , ye shall in no wise enter into the kingdome of heaven . matth. . . and when he saw a fig-tree in the way , he came to it , and found nothing thereon , but leaves only , and said unto it , let no fruit grow on thee hence forward for ever , &c. cor. . . having therefore these promises ( dearly beloved ) let us cleanse our selves from all filthinesse of flesh & spirit , perfecting holinesse in the fear of god . tim. . . and let every one that nameth the name of christ , depart from iniquity . tit. . , . for the grace of god that bringeth salvation , hath appeared unto all men ; teaching us , that denying ungodlynesse and worldly lusts , we should live soberly , righteously , and godly in this present world . ver. . who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works . ephes. . , , . if so be that ye have heard him , and have beene taugt him , as the truth is in jesus , that ye put off concerning the former conversation , the old man , which is corrupt according to the deceitfull lusts ; and be renewed in the spirit of your mind . pet. . , . likewise ye wives , be in subjection to your own husbands , that if any obey not the word , they also may without the word be won by the conversation of the wives ; while they behold your chast conversation coupled with feare . heb. . . follow peace with all men , and holinesse , without which no man shall see the lord . ephes. . , . see then that ye walk circumspectly , not as fools , but as wise ; redeeming the time , because the dayes are evill . sam. . . howbeit because by this deed thou hast given great occasion to the enemies of the lord to blaspheme , the child also , that is borne unto thee , shall surely die . explic. xv . holiness becometh the house of the lord for ever , without it none shall see god : christ died to wash his church , to present it before his father without spot or blemish , to purchase unto himself a peculiar people , zealous of good works . it is the kingdome of god within us , and by which it appeareth unto all , that we are the children of the kingdome . let this then this be the great discriminating of the church , from the world , that they are a holy , humble , self-denying people : our master is holy , his doctrine and worship holy ; let us strive that our hearts may also be holy . this is our wisedome towards them that are without , whereby they may be gained , or convinced ; this is the meanes whereby we build up one another most effectually . examples are a sharper way of instruction then precepts ; loose walking causing the name of god to be blaspemed , the little ones of christ to be offended , and his enemies to rejoyce , is attended with most dreadfull woe● bo●h , that all who are called to an holy profession , and do enjoy holy ordinances , did shine also in holynesse of conversation , that those who accuse them as evill doers , might have their mouths stopt , and their hearts fil'd with shame , to the glory of the gospel . to this generall head belongeth that wise walking in all patience , meeknesse , and long-suffering towards those that are without , untill they evidently appear to be fighters against god ; when they are to be prayed for . hither also might be referred the patience of the saints in all tribulations , sufferings , and persecutions for the name of christ . motives for the exercise of universall holinesse in acts internall and externall , private and publick ; personall , and of all relations , are , . the utter unsufficiency of the most precious ordinances , for any communion with god , without it . . the miserable issue of deceived soules , with their barren emptie , fruitlesse faith . . the glory of the gospel , when the power thereof hath an evident impression on the hearts , thoughts , words , actions and lives of professors . . scandall of the gospel , the advantage of its adversaries , the shame of the church , and fierce wrath of god , following the unsuteable walking of the professors . . the sweet reward which the practice of holyness bringeth along with it , even in this life ▪ with that eternall weight of glory , whereunto it leadeth hereafter ; unto which , the holy son of god bring us all , through the sprinkling of his most holy bloud . and these are some of those rules , whose practice is required from the persons , and adorneth the profession of those who have obtained this grace , to walk together in fellowship , according to the rule of the gospel ; towards others also ought they , with severall limitations , and in the full latitude towards the brethren of the congregations in commrnion with them . finis . notes, typically marginal, from the original text notes for div a e- touching these cases , see my treatise of the duty of pastor ▪ and people distinguished . moderation a vertue, or, a vindication of the principles and practices of the moderate divines and laity of the church of england represented in some late immoderate discourses, under the nick-names of grindalizers and trimmers / by a lover of moderation, resident upon his cure ; with an appendix, demonstrating that parish-churches are no conventicles ... in answer to a late pamphlet entitled, parish-churches turned into conventicles, &c. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) moderation a vertue, or, a vindication of the principles and practices of the moderate divines and laity of the church of england represented in some late immoderate discourses, under the nick-names of grindalizers and trimmers / by a lover of moderation, resident upon his cure ; with an appendix, demonstrating that parish-churches are no conventicles ... in answer to a late pamphlet entitled, parish-churches turned into conventicles, &c. owen, john, - . [ ], p. printed for jonathan robinson ..., london : . written by john owen. cf. halkett & laing ( nd ed.). reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -- apologetic works. parish churches turned into conventicles. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - andrew kuster sampled and proofread - andrew kuster text and markup reviewed and edited - pfs batch review (qc) and xml conversion moderation a vertue : or , a vindication of the principles and practices of the moderate divines and laity of the church of england , represented in some late immoderate discourses , under the nick-names of grindalizers and trimmers . by a lover of moderation , resident upon his cure. with an appendix , demonstrating that parish-churches are no conventicles , particularly for reading the second service in the desk : in answer to a late pamphlet , entitled , parish-churches turned into conventicles , &c. london : printed for jonathan robinson , at the golden lion in st. paul's church-yard . . to the reverend clergy , and honoured gentlemen , who are truly moderate . reverend and honoured sirs , the writer hereof hath such a moderate opinion and sense of himself , and this vindication , that he thinks it too mean a thing to be dedicated to persons of your learning , judgment , and worth. it is a manifest proof of your eminent moderation , that none of you hath set himself , either to examine the accusations , or to eject the insinuations of some men , who must needs be either abused by men of an ill religion , and as ill a nature , or else very great strangers to your principles , and manner of conversation . and except this undertaking find some approbation from you , i shall wish i had taken direction from your silence , to have been silent also . how it may operate upon our unkind exposers , i cannot certainly divine : but that it may not reflect upon more than one , and he of a lower size than hundreds of you , i think it necessary to declare , that as it looks not like a manly defence , compacted by the reason of a combination of famous men ; so it is not the apology of a single person , pointed at by the accusers above others of his brethren . let the whole blame of it fall upon one only , and such an one as if discovered , that the aggressors cannot say of him , he had any particular grudg , or personal animosity against them . the last summer , when i saw the title of the remarks upon the growth of nonconformity , i earnestly desired to read it for my information . when i came to peruse it carefully , i can say no less , than i think it written both to deceive , and to provoke the magistrate , in the spring-time of the heat and ferment . and as if the justices had not work enough to do in conventicles , moderate conformists , under a reverend nickname of grindalizers , from the most reverend arch-bishop grindal , and more odious marks , are falsly represented , and accused as dangerous to the government . some that saw my marks upon him , dissuaded from publishing due castigations of him , because there was little or no notice taken of it , ( tho since some give other accounts of it . ) but since that , i was often and earnestly desired to write a vindication of moderate conformists , as being seasonable and desired , as necessary to check the humour that breaks out about the mouths of many , opened against moderate men. when i heard of the sermon of moderation before the lord-mayor , i did ( as i perceive others did ) desire to see it , and give it welcom , as being a great stranger , and much beloved , without the least design to take any thing ill . i read it with some pleasure , till i came to the application , which seems not to be the same pen ( tho it is ) that wrote the doctrinal part , but almost incredible it should be preached and written with the same spirit that would take that text in hand . i have read of some eminent preachers , that first meditated the application , and took their aim at that , throughout the text and doctrinal part : i cannot say this was so contrived ; if it was , then we know where the life of it doth appear . it may seem strange at first sight , that the same men that magnify the moderation of the church of england , in all the parts of its constitution , doctrine , orders , ceremonies , should from pulpit and press report and represent the moderate members of it to the jealousy of our superiours , and dislike of the times : but the wonder is over , when we see what manner of men they make moderate men to be ; men uneasy in their minds , gall'd under their burthens , lifting at the government to cast it off , and then tread it down . if they know any such snakes to lie covered under conformity , they have not done enough to detect them : if they do not , they have spoken matter of deep repentance for themselves . they very warmly urge some canons , as those for the bidding of prayer , for reading all the service , and observing all the orders , rites , and ceremonies , as well in reading the scriptures , and saying of prayers , without either diminishing in regard of preaching , or adding any thing in the matter or form thereof : and yet these very men can indulge themselves in an irregularity contrary to other canons . not to instance in such as will give them offence , let us see what inconformity there is , in going beyond the rubricks , in the very fashion of their gowns : are they made with standing collars ? do they wear in their journeys , cloaks with sleeves and capes ? do they wear plain night-caps , of black silk , satten , or velvet ? and to imitate some of themselves in their way of arguing : are not these things indifferent in their own nature ? are they not commanded us by lawful authority ? they become necessary by reason of the command , which they must obey . the canon saith , these garments are not enjoined for any holiness , or special worthiness , but for decency , gravity , and order : the reasons of the injunction are as great for the use of these garments in our ordinary conversation , as for others . if they say , we may lawfully suit our habit to the fancy and fashion of the age wherein we live ; their argument is answered , not when we are tied by canon . they think they have convinced us into an inexcusable acknowledgment of our sin , or silence , by telling us of the obligation of our subscriptions , and there is no room for exercising any moderation ; and yet how could they ever ▪ have subscribed to the articles of the church , without a salvo , an express or tacit qualification or mitigation of sence , only as articles of peace ? if we shew moderation in things of an indifferent nature , separate from the command , and in many occasions of our ministry inexpedient , we are suspected to overthrow the government , and to undermine the church . but if this be the pernicious effect of moderation in point of ceremony , what will their moderation come to in articles and matters of faith ? how common a thing is it to take the articles of the church in a lax construction , as articles of peace ? what authors are more commonly bought , and at dearer rates , than those which either depart from , or are most contrary to the professed doctrines of our homilies and articles ? and men have past with an allowed loose sence of the articles , that had not so passed in other matters of subscription . a considerable instance of this deserves our notice . a certain person came to a chaplain of great note and place , ( the very initial letters of whose name would be as much as to name him ) to desire to know if a friend of his might not subscribe in a large sence ? no , said the chaplain with vehemency , we have too many such in the church already . nay , sir , mistake me not , said the person , i mean as to the doctrines ; as for the ceremonies , he can subscribe to them in the strictest sence , bow , cringe , &c. o , said the doctor , he can subscribe no way to the doctrines , but as articles of peace . sir , said the person , one mr. d. in his book of conformity , saith , we must subscribe to the articles in a grammatical sence ; and gives an instance of a minister in queen elizabeth's time , who because he would not subscribe them so , but as articles of peace , lost his living . d. said the doctor , is a coxc — , and will ere long be suspended . this doctor may be supposed to have known the sence of some of the greatest men , as intimately as any man , and hath not a little presumed upon it . if they make use of meanings in the greatest matters , it is too unkind a partiality to allow no latitude in the mutable and lesser matters . to be short , we have conformed , and if there be not nonconformists too many already made and ejected , they may take counsel , and contrive to make many more : but what will the end of these things be ? we are sure that the enemies of moderation are the enemies of our government and peace , which is built upon it , and kept together by it . if moderation had presided over all our parties , we had never been thus broken ; it is that little that is left of it , that keeps us from tottering into a sudden ruin ; and when other hands have made deeper wounds , the moderate samaritan is the man , and moderation the oil , that must heal us . what hurt did gamaliel in the council ? acts . or peter and james in the first council of the apostles ? chap. . or the apostle paul , in becoming all things to all ? if our displeased brethren should prevail to strike us out , as long as the new testament obtains the place of a rule , there will be a teacher of moderation , or a witness and judg to condemn the immoderate . if they cannot draw together with us , but kick and fight , and run at us , when they should labour , and tread down the corn , they will not endure the easy yoke of christ upon their necks . it is the evil spirit that makes men rage and run mad , that casts into the fire and water , and makes poor possest creatures to foam . the very children of this world , that are wise in their generation , are wise for their being moderate in their exactions . the children of wisdom , that are led by the spirit of god , are to be known to be the disciples of our lord jesus , by loving one another , and by shewing their moderation to all men , and by that to shew what they are , and that the spirit of christ dwelleth in them . let us labour to excell in this grace , which is both our character and our glory , our duty , and our reward , in its sweet fruit of contentment , patience , and peace . and by what odious names soever we are branded and distinguished from others , let us approve our selves as true christians in the extent of christianity ; and we are sure , that if ever decayed and languishing christianity revive , recover strength , and be in health , it must be by moderation . what a lamentable sadning object is religion in some parts of the world ! a very skeleton , drest up in ceremonies ! in other parts of the world , it dares hardly shew its face , except it puts on the harlot's dress ; in other places , languishing and exhausted ; in other places , torn and persecuted , suppress'd , and in bondage ; in too many places , disputed and controverted into next to nothing , but faction , and names of opposition . how it is at home at this time , you cannot but see , and be affected with it . and be it known to our censors , that that soundness , life , zeal , and answerableness to our holy and heavenly calling , which remains as a holy seed in the land , is to be found among the moderate , of every denomination , that holds the head , and is built upon the foundation . and if some among us will not slack the fire , which they kindle and blow for others , as they think , a wind from rome may blow it upon themselves ; and when they suffer in it , they will have cause to say , the fire was too hot and raging , and will be glad to save a little by the helping hand of moderation . but whatever others do , our duty lies plain before us , let us shew our moderation towards all men , as knowing the lord to be at hand ; to whose protection i desire to be commended by you , and in whom i rest , your unworthy fellow-servant , and of all that serve him , and love him in sincerity . post-script . before i had quite finished this vindication , there came to my hand a pamphlet , pretending to prove that all our parish-churches are conventicles , where the communion-service is not read at the north side of the lord's table . if i have not sufficiertly answered him , it would do well , if some of you would maintain your legal title to your churches , and recover from that error those whom his arguments have convinced and converted , as he vainly boasts . we see , whether mens heads run round or not , controversies run round . the appendix also is humbly submitted to your judgment . a vindication of moderate church-men , supposing moderation to be a duty , every christian ought to be zealous for this grace , and against all such persons and things as are enemies of it , said the reverend and worthy bishop wilkins , answering an objection in his sermon of moderation , pag. . our archers that handle the bow , shoot at three marks : . the pope , and his legion . . the dissenter , and his divisions . . the moderate conformist . they have shot through the triple-crown , pull'd out his eye , disarmed him of his two swords , spoil'd him of his keys and pontificals ; in a word , as good as killed him , and buried him with white-bread , and the popish plot : yet from an old antipathy against him , we make an historical remembrance of him ; and that which remains of him alive , is confin'd to his own territories , or so obnoxious to the penalties of the law , that he will keep away for his own safety , or use a temper , out of a sense of his impotence and interest . he cannot do us a mischief , with any safety to himself . . the danger is greatest from the dissenter : because , ( . ) an enemy in our own bowels . ( . ) by a long indulgence grown numerous and head-strong . ( . ) by subtil insinuations got the repute to be a protestant . ( . ) hath so great a share in the vessel of trade , that he can remove the mart where almost he pleaseth : and by this 't is thought necessary to forbear him , lest we lose by breaking him ; and this makes him proud and insolent , until he be grown intolerable , because great and dangerous . the schism is pernicious to the church , and the republican principle to the government . the shower of the barbed arrows , with the thunderbolts , are poured upon them ; there is no relaxation of the bow , unless they submit , or leave a church to which they cannot conform , to them that can , to enjoy her own peace and order . . there is another pernicious party , of ambiguous men , that are listed under our banner , and receive the churches pay , but serve our dangerous enemy , the fanatick and dissenter . these are they that will betray the church , that are making terms for themselves , and will , by their compliance with the dissenter , bring in the papist , which might despair of entring in , if these two did not open him the door . these are pointed out , that the rulers may know them , and cashier them , or not trust them , and by some stronger test deliver us from them . you may know them by their halting moderation , and many other marks affix'd upon them , to be seen by and by . it is too visible , that some men can never be quiet as long as there is a moderate man left in the church . these very men admire and commend the moderation of the church , and yet declaim against moderation in them that conform to it , whether they be clergy or laity . and really , if moderation were dress'd up , and disguised upon the stage , and hiss'd at , it were more excusable , for men of little vertue to represent it as a vice , than to see it painted according to the fancy of prejudiced preachers , and hung out of the pulpit , as an odious or a loathsom monster ; or by head and ears forced into a discourse , and brought forth before the magistrate , as a cheat , or underminer of the government , to be watched , and severely inspected , as an enemy in the loyal churchman's habit. i have long observed a displeasure against men of this character of moderation , and past it by , being as unwilling to engage against them , as i would be to draw a company of boys about me , by throwing back their crabs at them , which they wantonly throw about , and hit me with by chance . but now hearing the warning-piece shot off , to awaken the magistrate to stand up in defence of the church , and warned of this intestine church-traitor , and feeling the heat and sharpness of this flashy zeal , why should we lie under the reproach and jealousy of these watchmen , and not be as zealous for moderation , as any of them can be against us ? and why should we not appear for it , in its just defence , seeing it so publickly traduced , presented , and indicted . it were much to be wished , that such a man as the reverend dr. tillotson would undertake the vindication , who hath adventured to commend the excellent bishop wilkins for his moderation , and to say : notwithstanding that this vertue , so much esteemed and magnified by wise men in all ages , hath of late been declaimed against with so much zeal and fierceness , and yet with that good grace and confidence , as if it were not only no vertue , but even the sum and abridgment of all vices ; i say , notwithstanding all this , i am still of the old opinion , that moderation is a vertue , and one of the peculiar ornaments and advantages of the excellent constitution of our church , and must at last be the temper of her members , especially the clergy , if ever we seriously intend the firm establishment of our church , and do not industriously design , by cherishing heats and divisions among our selves , to let in popery at these breaches . so far that great man , who observes how moderation is used in these days . but it is not necessary so great a champion should maintain this cause ; for moderation is qualified with wisdom , fortitude , and patience to defend it self , even silent ; and a man of a lower size is tall enough to look the opposers in the face ; and to put them to prove their accusations , is to put them to silence . yet that we may not pay them in their own kind , and shoot in their bow , they do not shoot at moderation , but pelt the moderate men ; they do not expose the vertue , but the men that are denominated from it . if you would see the effigies which they hang , take a copy of it out of some pieces of tapestry , and oratorical painting , and the picture is a chimaera , a draught of meer invention and fancy . is there such a man in the church ? if there be , tire him with apparitors , and make some real being of him , something existent , either a conformist , or a nonconformist . we have a sort of men , who are neither for liturgy nor directory , canon nor covenant , ( sweet harmonious jingle ! ) part church-man , and part schismatical ; having one leg for a tub , and another for the pulpit ; one hand subscribing to separate worship , and the other to the church of england ; such who conform to the benefice , ( not to the canon ) and , pope-like , cancell all their solemn obligations to the laws , and give themselves a pardon for their barbarous irregularity against the ecclesiastical constitutions . ex animo in their subscriptions , signifies lukewarmness and neutrality ; an unfeigned assent and consent , is a deep hypocrisy ; decently , is a compliance with a faction ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to moderation , and ( too frequently ) according to subscription . — he is your only man of moderate principles , whose conscience is a composition of five precious ingredients , the pride of diotrephes , the interest of demas , the treachery of judas , the hypocrisy of the pharisees , and the disobedience of devils . — ( i dare not reprint the rest . ) — these are your blessed episcopal covenanters , canonical comprehenders , clergy-merchants , and regular renegadoes . — ( now for sound-sake , why not read me a riddle , or rattle , rattle , rattle ? ) — again , their religion consists in the overthrow of church-discipline and government ; and their moderation is a wilful omission of the rites and offices of the church of england . the same again repeated , pag. . thus some men pourtrayed by rhetorical oppositions , the creatures of an unhallowed imagination , and i think not to be found , by mr. will. gould , preached at a visitation in exon , dedicated to bishop sp. and for the goodness of it twice printed , or for the badness of the sale , the second edition of the title-page put out before it ; but whether printed the second time or no , concerns the bookseller more than any other man. i will only answer what i have transcribed , by denying the accusation , and look upon it as a publick pulpit-slander . it is pity ( tho it contains some threads of gold , and shreds of richer stuff , ) that a great deal of it was ever thought of ; or if invented , ever put to paper ; or studied , that it was ever preached ; or preached , that it was ever printed ; or printed , that it was ever sold or read , except to bewail that any preacher should speak so unlike an oracle of god. if moderate men could not contain , they might anger mr. gould , and others , by shewing their hands and their legs , some not having as much as one leg for a pulpit , &c. but i will not irritate , but wish we were all followers of christ , qui fecit quod docuit , as cyprian speaks . there are many others that send about their characters , to provoke the magistrate to a jealousy of their own friends ; and it is time to offer a vindication , if it will be admitted . and that i may contain my self within some bounds of method , i will , i. vindicate the moderate clergy and laity , from the fanciful aspersions cast upon them by some . ii. i will endeavour a true character of a moderate conformist . iii. vindicate him from the censures of those that are offended with him . sect. i. i. having done with mr. gould , with little more than a repetition , i will consider a charge against us , as formed into a party , under a venerable nick-name of grindalizers . this name is imprinted on us by the author of the remarks upon the growth of nonconformity . i know not the author , and can have no pique at him for any private offence ; i cannot conceal my wishes of him , whoever he be ; i had rather he should prove to be a lay-person than a preacher , and a papist than a protestant . he may be taken for an author of reading and credit , by such as cannot trace and detect him . he handleth those weapons against our dissenters , which the papists thrust at the protestants in the former generation , and which the leaders in our militant church have twisted and wreathed like bulrushes . for instance , his imputations upon calvin and beza , are the very same which bishop bilson doth vindicate , in his answer to the jesuit , ( true difference between christian subjection , and antichristian rebellion , part . p. . ) and other of our protestant fathers . he produceth those very stories against the nonconformists , which parsons the jesuit , sylvester , petra sancta , barclay , paraenesis ad scotos , lib. . c. . philanax anglicus , and that cheating author , called , the image of both churches , dedicated to charles the first , when prince of wales , printed at tournay , , written ( as 't is said ) by pateson . while he exposeth the nonconformist to open shame , he brings upon the stage what , and the very same things , that the papists fathered upon the protestants , and reformed churches ; and they are cleared of those forgeries by our eminent writers : and so the case of the nonconformists so far is vindicated , by bishop bilson , morton's justification of the protestants from the charge of rebellion ; in his full satisfaction concerning a double romish iniquity ; by dr. andr. rivet ; jesuit a vapulans ; and du-moulin . who suffers most by these slanders , a party of dissenting protestants , or the protestant reformed churches ? now whether this work be more proper for a papist , or a protestant , not to say a minister of the church of england , as some say the author is , let the reader judg by his own words , from pag. , to . a second thing that promotes the interest and increase of separation , is grindallizing . by grindallizers , i mean the conforming nonconformists , or rather such as are conformists in their profession , half-conformists in their practice . nonconformists in their judgment , like the old gnostick separatists , which the apostle calls , double-minded men ; or like the sinner in eccl. . . that looks two manner of ways ; or like the haven in creet , acts . . that bows and bends to the south , and to the north , to the church of england , and to the kirk of scotland , as interest and opportunity shall incline . these are they which down with all oaths and subscriptions required , tho what they swallow whole in their subscriptions , they mince and mangle in their practice ; they conform to all seemingly , but hypocritically ; mangle the common-prayer , handle the surplice gently , plow so cunningly with their ox and ass together , carry it so cunningly , that they can scarce be known , but per modum opinionis , by their open compliances with the enemies of the church , by their gallionism in defending the orders and ceremonies of the church , and other matters of conformity , which require their proportion of zeal and resolution ; by their hearing with patience and unconcernedness , the interest , honour , and peace of the church run down by swaggering sectaries ; by their talking conformity and nonconformity , with such compassionate and serious innuendo's , as may sufficiently signify their favourable opinion of , if not good-will to their cause ; by their defending the popular election of bishops ; by ambiguously representing the separation , as if it were no schism ; by their writing fraudulent pleas for the nonconformists ; by endeavouring to acquit the presbyterians and independents of the king's murther ; and in statu quo , by their votes in chusing parliaments and convocations ; by their being a secretis with profest nonconformists ; by their self-designing compliances with them , under pretence of moderation , & similibus : whereby they contribute as much to the encouragement of dissenters , as the professed encouragers themselves ; like king charles's presbyterian murtherers , who had the villany to manage the contrivance , but the cunning to disappear in the execution . these half-conformists are the veriest church-moles , that by their blind principles , and undermining practices , contribute little less to the increase and interest of nonconformity , to the danger and dishonour of the church , than the open enemy , whether popish or peevish . and of this we have frequent instances , particularly in arch-bishop grindal , whose indulgence to that party gave them the first revival in england , by his conniving at the half-conformists of york-shire , by his complying first with beza , in procuring a french church setled in london , on the geneva-principle ; and afterwards with those , who upon their return from geneva , franckford , and other places , ( where they lived during the marian persecution ) were preferred in the church , where they lived for some time half-conformists ; as cartwright , minister in warwick ; whittingham , dean of durham ; sampson , dean of christ-church , afterwards turned out for nonconformity , with great numbers preferred to cures in city and country ; where they were not wanting to prepare the people for such innovations , as were in after-times to be brought into the church , and by the profest nonconformists . as soon as safety and impunity permitted , they broke out into open schism ; and still when the law 's just severity frighted them , they crept within the pale of the church , seeming to conform , that they might have the law 's protection to shelter their contempt of authority , and under the wing of episcopaey to breed up their presbytery . when arch-bishop whitgift's zeal and industry had reduced them to that , that in all probability their ruptures were crumbling to nothing , their then refuge was , ( as beza advised in his letter to cartwright ) to unite themselves again to the main body of the church , there to be nurtured into contempt of the churches government , under the indulgence of its governors . and of this kind of half-conformists are those , who at this very day , by outward conformity have opportunity , and by masked nonconformity want not will , through sneaking compliance , to betray the church into her enemies hands , and themselves ( tho they know it not ) into the veriest contempt and slavery . so that in this contemplation we might ( as the church of old did by the waters of babylon ) sit down and weep when we remember zion , zion ( saith the prophet ) tearing her self with her own hands ; or as the tree in the apologue , that was rent , and splint , and torn asunder by wedges that came out of its own sides . therefore as we would not hypocritize and dissemble with god and man ; as we would not be found church-traytors , that have espoused a cause which we are afraid to defend , and ashamed to own ; as we would not be found in conspiracy against our selves , and in breach of those solemn oaths took at our entrance into the ministry , by a dastardly compliance with our own and the churches enemies ; let us every man to his tents , o israel , with resolution and courage in gain-saying saying seducers , in daring to look faction in the face , and opposing it , tho never so insolent and domineering ; according to the advice of mr. calvin to bucer , that he should take care to avoid moderate counsels in matters of religion , intimating the intense zeal that is required in ministers , in order to the interest and honour of the church : remembring that of the wise man , eccles. . . wo unto them that have a fearful heart , and to the faint hands , and to the sinner that goeth two manner of ways . pag. . that the grindallizers and half-conformists threaten little less to the danger and dishonour of the church , than the open and profest nonconformists ; that their great familiarity and intimacy with , their complying and conniving at , and ( instead of zealous , prudent opposition ) their halting and sneaking to them , is that which cannot but work in people a love and liking to their persons , and their ways ; and so by their treachery within the pale , like moles , undermine the foundation , when the other , like wolves and foxes , can but howl and foam without , the mound and fence of the church being strong enough against them . and that therefore the eye of government had need be watchful over these half-conformists , as well as over the professed nonconformists . we moderate conformists come , in the second place , as faulty in contributing to the growth of nonconformity . but who went before us in a far greater guilt ? who but archbishop grindal , queen elizabeth , king james , yea , king charles the first ? saying , that martyred king did meerly comply himself into nothing , by his toleration and indulgences towards that party , pag. . and goes on to shew , that indulgence and toleration gave growth to nonconformity ; and prescribed means to pluck it up again , &c. and then , a second way of adding to its growth , is grindalizing . seeing the gentleman hath set his marking-iron upon us , we have cause to thank him for an honour and dignity bestowed on us against his will. grindal was a most reverend arch-bishop , and i will not be ashamed to wear the letters of his name upon my coat , tho my coat were made of silk ; and i hope it would be not the less canonical , i am sure not the less holy , for grindal's name . but whether this be more to that excellent man's dishonour , or to our honour , was not so well considered of by the imposer of it . grindalizer is the badg and cognizance , but what is the coat ? he makes us a coat of very rags , and the sleeves and parts of it do not hang together by any coherent pin or point ; it is a loose coat , made up of pieces of wit and nonsence , some taken from under the stall , some from the dunghill . he sets us out by many rare qualities , which sit about us as exactly , as if thrown on us with a fork . i hope a moderate man may be moderately merry , and therefore there being more of spiteful raillery , than logick or coherence , in the description of grindalizers , i 'll conform a while to the humor of the man , and talk a little idly and loosly too ; and i entreat the reader to be merry with us , and lay aside the sourness of an artist in grammar , logick , rhetorick . by grindalizers i mean the conforming nonconformists , or rather , &c. a most clear and ingenious entrance , to explain what he means by the name ! but there is quid nominis , and quid rei : if he give the quid nominis , then grindalizer signifies in plain english a conforming nonconformist . against the next edition of the signification of words , let this author be consulted . if the quid rei , here 's a question starts up pertly , whether arch-bishop grindal was a conforming nonconformist , &c. like the old gnostick separatist ? &c. or whether the nonconformists be such as grindal was ? ( i do not mean arch-bishops as he was , but such conformists as he was . ) if either he was not like us , or we like him , then harp and harrow agree as well as grindal and grindalizers . but perhaps the learned author intended not a logical description of a grindalizer , but a poetical and fabulous . and this i rather think , because of the similitudes , by his like the old gnostick separatist ; or , like the sinner ; or , like the haven of creet . now if a man may be so bold as to look into the mouth of this description , here 's a set of teeth in it , but very broken and rotten . he bites the grindalizers on one side of his mouth , but it slips like brawn from between them on that side ; he bites it with the other , and it shews him a slippery trick on that side , he cannot fasten upon him there neither . a grindalizer is like something which he never saw , but like what he doth not know . — he compares a grindalizer to the title of the book of pious and worthy mr. cheney , the conforming nonconformist : sometimes , if a man may guess , as it were , to men that make a figure of a half-moon in the church , such a face is the face of a half-conformist : sometimes to a very haven ; sometimes to a plowman , with his ox and his ass. but upon better study , i see he is more accurate than a man would expect . here 's a full description of something . here 's a conforming nonconformist described , by his profession a whole conformist ; as if a man would take a c and a c , and turn them face to face , they will make a round o : described , secondly , by their practice , and then the o is slit as it were in two , and there is left but c for a half-conformist . thirdly , he describes him by his judgment , and dissects his very soul : he is a nonconformist in judgment , like the old gnostick separatists . if he had called us by another name , and not by a name of sanctity and reverence , as the name of grindal is , i had not been so moved to tell him , this is like that inhumanity of the papists , to rake into the ashes of venerable grindal , and worse , and make dirt of his ashes , to bespatter us with his memory , and to shovel up the dirt of the filthy gnosticks , called borboritae from their filthiness , upon the grave of that holy man , and upon our holy profession . if this dirt were like to stick , i would wipe it off . i pass it over . but what a monstrous fancy hath the man ! a half-conformist is described by his inside , as having two souls ; so the gnosticks held that man had : secondly , by his eyes , looking two manner of ways : thirdly , by his legs , bending like the haven of creet , to two contrary quarters of the world. this great wit , not having comparisons at hand , travels a great way to fetch one , and talks like a man of creet , ( who are always liars , as said their own poet. ) but this is but an imperfect piece , for all his pains . let us borrow hands and legs from mr. gould , and then take this half-conformist within and without , from head to foot . a half-conformist hath two souls , like the gnosticks , but one body ; observe that : two eyes , or two pair ; but how placed , whether all in his face , or one in his neck , he doth not tell us : two hands , to subscribe two manner of ways : two legs , one for a tub , another for a pulpit ; one to bend to the north , the other to the south . and if a man would know how this half-conformist bends and bows , it is for all the world like the haven of creet . but if a man may so bold as to examine the comparison , and stay at the haven , he might have left out the comparison . he quotes scripture , acts . . where we read of a haven in creet , which lies towards the south-west , and the north-west ; the word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , translated in english , that lieth towards , or looking towards the south-west , and the north-west . well , but what is that to us , which way the haven bends or bows ? yes it is , for it shews us how we bow ; a man may see it in the haven , as in an emblem , or in a glass , as it were . now who would take the haven of creet for the emblem of a grindalizer ? as it bows , just so do we , to the church of england , and to the kirk of scotland , as interest and opportunity shall incline . now to speak , if a man can speak seriously , we may bow as well towards ireland , if we bow to the south-west or north-west , as the haven of creet doth , as well as towards scotland , if interest and opportunity incline . but i cannot go along , but questions interrupt ▪ well , question , what have you to say ? why this : may not a man bow towards scotland , and be a good church-man ? and doth not the kirk come to church , and bow as formally to the south , as if it were towards the rising sun ? but to leave off this bowing , by the points to which he saith we bow , and because he and we do not bow one way , let him divide the points , and take two to himself , as he assigns two to us : to us , the south and north ; to himself , the east and west : the east , because both to the altar and the rising sun with one bow , and the same labour and devotion ; and if interest and opportunity incline , bow to st. peter's chair , and church in the west . we thank him for observing our inclinations to the south , because the church of england is there ; to the kirk , because the protestant religion is there : and whether ever we bow to the east , which was idolatrous in the persians , we will so f●●bow , or rather look towards the west , as the ethiopians do , when in their baptism they renounce the devil . we have staid long enough in the haven , let us now launch out into the open sea of his discourse , and wish a safe passage , for indeed the water is very shallow . these are they ( saith he ) which down with oaths , &c. no sir , not down with all oaths ; oaths to the pope will not down , nor of canonical obedience to italian bishops , or any like them , nor subscriptions to the trent-council . i hope , sir , we have swallowed none yet but what you think safe and wholesom : and i beseech you , most candid and charitable sir , be pleased to give me leave to ask you , whether we swallow first , and mince afterwards ? or do we mince first , and swallow afterwards ? we swallow all whole , say you , in subscriptions ; all what ? all oaths and subscriptions . by what hocus pocus , i pray , swallow all whole , in subscriptions ? what our hands , pen , ink , paper ? what all whole , without dividing letters , syllables , words , sentences ? you say , we conform to all seemingly , but hypocritically ▪ now really , forgetful sir , if we conform to all seemingly , we conform to all visibly and apparently ; and if we down with all that is required , and conform to all seemingly , what 's the reason why you call us half-conformists , and but half ? because we conform to all seemingly , but hypocritically ? if we do all seemingly , how do you know it is hypocritically ? but now , mr. acuteness , if seemingly 〈◊〉 more than hypocritically , why have you made an opposition between them by your but ? if they are opposite , then seemingly is 〈◊〉 really , and if i may so speak , outwardly sincere ; and so it must be , or else your but is no adversative . seemingly is sufficiently for the cognizance of your court. we mangle the common-prayer , &c. then first , we do not mince it : we mangle ! let all men judg who are the greatest manglers , you or we : we read all entirely , except the peoples part ; you read venite , te deum , and the psalms by parts ; you take one verse , or a piece of an entire sentence , and the clark , and a few men and women , and children , take the other , and share it among themselves , hindring the rest of the congregation , especially them who cannot read , or go along with them , from edifying by a distinct and audible reading of them . this is a plain disorder in many congregations , and therefore to be forborn . we read entirely ; and you , and perhaps a few in some great congregations , go away with a wing or leg of a sentence ; which is likest mangling ? we handle the surplice gently say you : is that a fault ? how should it be handled , if not gently ? what rudely ; scoursely ? what , carter-like ! like canvass or fustian ? the surplice is a tender , gentle thing , and it must be handled according to its nature and use. if it be clean , it must be gently touched , that it may not be defiled ; if it be foul , that it may not defile . once i was forced gently to lay by a nasty mouldy surplice , which made me sicki●● and ill ; a surplice wash'd with lincolnshire soap , dried at a tur● fire , laid up in a mouldy chest , and strewed with mice-t — , instead of lavender-flowers , very grateful to the nose , and comfortable for the head. gently handled ! is that a fault ? it should be so , for the signification of it , which is authority and pleasure : it is made of fine cloth , gentle holland , or scotch-cloth , and must last long ; to handle it gently , is to handle it respectfully . but pray , sir , how do you handle it ? as some of our brethren do , who have altered the fashion of it , from being whole before , to be open before , and button'd at the collar , in the fashion of a morning-gown , turning it from a close garment , into an ecclesiastical manta . and what doth that signify , but that it hangs loose upon your brethrens shoulders , and that it is to be laid aside ? yet that it should be thus , is not only convenient , but in some degree necessary ; for else a brother of the whole head , in the mode of a long , decent , fashionable perriwig , may , in pulling it over his head , pluck off his wig , and shew the indecency of a bald , or a shaven crown to his congregation . such accidents have happened . it is true , that you great men , that have ten-pound men under you , as mr. g. calls them , and the conveniency of vestries , may avoid that danger of a bald discovery ; but where there is none , either the surplice must open to the right and left , to make way for the fashionable head ; or the head gently come out of the same neck-hole it crept in at . and yet to continue a gentle discourse upon this soft place , give me leave to address to you by way of conference . if you and i should discourse the commodity of a periwig , and the decency of the alb , i grant , you may discourse with a mouth full of many reasons for the cap of hair : we can produce nothing for the one , but what is old ; but for the other , there are many topicks pretty full of arguments : as , . the wig is good for health , it may be made cool for summer , it is warm in winter ; it makes a man look young , when he is old ; it is unlike the old puritan and presbyterian fashion , of wrought caps , of double caps , of black upon white , &c. and besides all this , it being so much in fashion , a man looks something indecent without it : it promotes a new trade of hair , ( hair and wit being great commodities in our days , and look how much the hairy cap conduceth to the service of the head , so much it conduceth to the growth of wit. ) if a man have a mind to hide his head , it doth it , and so it gives a man a kind of protection : if a massacre should happen , ( quod avertat deus ) our enemies may kill their friends , and miss their enemies . and lastly , if interest and opportunity shall incline , a man may throw off his wig , and wear his hair , and for a time be as little known without it , as he was before with it . but what can be said for the old-fashion'd garment ? if decency , the periwig is decent also ; it is hot in summer , it is cold in winter ; it is chargeable to the parish , not very profitable to the common ; one gently handled will serve an age : it saves no man clothes ; and there is no such need of hiding our garments at the parish-charge , as there was when it had its name of super-pellicium , because worn over garments made of the skins of dead beasts , as durandus writes in his rationale , lib. . and saith he , it is used still in some churches , to represent adam cloathed in leather garments . and it would be noted , that durand saith , super tunicas de pellibus mortuorum animalium factas induebantur : that they did not wear them over their leather garments , made of the skins of live beasts , but dead ; and gives us this for a rationale , because the beasts wore their own skins as long as they were alive . but , sir , to conclude , having gently handled this point long enough , i ask you , what think you ? when we wear the surplice , do we wear it seemingly ? if seemingly , whether we do not wear it really ? if really , whether hypocritically ? and now let us put off the surplice , and see how cunningly we plow with our ox , and our ass. what! with the ox and ass in the same yoak ? what if the ox be taller than the ass ? why then if we cannot put them into the same yoke , plow with them , as the old irish were wont to do , tie them by their tails . but pray , sir , how do you use to plow in your country ? with what ass , and whose heiser ? we in the country of moderation plow with oxen altogether , and hold the plow our selves , thresh out our own corn , winnow it clean , and sow our land with clean seed , and pray for a good harvest : and this we do sincerely , with our whole soul , and seemingly too , because apparently . an ass may serve to carry an honest prophet a short journey , but having no need of asses for the plow , we would accommodate you with them , if we thought you had not enow of them . we are scarce known but per modum opinionis ; we plow cunningly , and carry it cunningly , yet as cunning as we are , you are more cunning , ever to find us out per one modum or other : and for all our cunning , you declare how we may be known : . per modum opinionis . . per modum of open compliances with the enemies . now here we fail in our cunning , that we carry it openly . . per modum of gallionism . you tell us what you mean by gallionism , and i tell you , that when we come into the place of gallio , to be deputies , we will take care that there be no insurrections against paul ; and if any sosthenes be beaten , he shall be heard and vindicated : but we are almost all laid aside , and if paul and sosthenes , we cannot help them . when the proportion of zeal is stated due to ceremonies , we will be just , and pay it to an hair ; but we cannot rail for ceremonies , nor divide the church for them , nor raise a war for them , nor cast our brethren into prisons for them , nor die martyrs for them . . we are known , by our hearing with patience the interest , honour , and peace of the church run down by swaggering sectaries . sir , is this an indictment , or an accusation against us ? if it be , wo ask , will you swear to the truth of it ? or will you pawn your verbum sacerdotis upon it ? were you ever a witness of our patience , &c. in this case ? or can you produce witnesses of it ? if you can , inform against particular persons ; if not , we know upon what foot to charge this account of us . as cunning as we are , we will not conceal , that we can distinguish between the true and real interest of the church , and the private interest of some particular men ; we can distinguish between the honour of the church , and the humor of some who honour themselves with the stile and title of the church . we can with patience hear or read what dissenters have to say , and think swaggering on either side is not the way to defend or overcome . we are heartly concerned for the peace of the church , which we seek by moderation , by qualifying heats , and taking away all matters of contention , if it were in our power . we think the peace too great and precious a thing to be hung and ventured upon goats-hair , or any cobweb-devices spun out of some mens brains , or hung at the rotten girdle of the superstitious . we are for peace upon catholick terms , of our lord 's making , and not private articles of dogmatizing , proud , or melancholy men. diotrephes knows we concur not with him . we are careful to maintain the just bounds of authority , and if ever we sit upon , we will with patience bear all just claims to liberty . we would not lay the vineyard waste , nor open , nor enclose it with a thorn hedg , to make a separation , or exclude any that have good right to inter-commune with us . we are for following peace with all men , and for parting with all that may well be spared , for precious peace , which is of greater worth and vertue . we are so earnest to maintain the civil peace , that we are grieved at the unkind remembrance of our unnatural wars , except for caution , or humiliation ; and had rather sit cold in our studies , than inflame our auditors into blind passion and fury , or hope to warm our selves in preferments , by temporizing declamations . if at any time we hear sectaries swagger , as you call it , we rebuke them : we ought with weight of reason and divinity to humble such , with meekness to instruct and satisfy the doubting ; to be fearful to offend the weak , and judg them , and heartily to wish them soundness of judgment , to direct honest and tender affections . we would gladly gain and save them , and become one , and carry it to the worst of them , as st. augustin , whom you quote , did to the augustines . . you say , we are known by our talking , &c. if we talk thus , then we are known more perfectly than per modum opinionis . sir , we endeavour to speak of conformity , and nonconformity , &c. according to the true state of the questions : and if compassion and seriousness be our faults , we guess what you account vertues , by such innuendo's as these . for popular elections of bishops ; we know a difference between the election of the people , and the consent of the people , and refer our selves to st. cyprian , st. augustin , and to tertullian , &c. but as long as we submit to an episcopacy , as chosen among us , it is sufficient , tho we may have different opinions : and this particular is cast in , ( tell true if it be not ) to flatter your patron , for an additional corps , if you are a church-man . and as for the notion of schism , we consent to the notion of the church , can. . and protestant solid writers . . a sixth way whereby the grindalizers contribute to nonconformity , is by their writing fraudulent pleas for them . their writing ! how many of them wrote the pleas ? were they written by a club , or an association ? i know some who had no hand in them . but why fraudulent ? either because of a mind to deceive , which you cannot know , nor bring to your visitation ? or because of the fallacious management of them ? if they plead things upleadable , then shew them no kindness ; if things pleadable , they shew their moderation , and a desire of union and reconciliation of the difference . and let it be consider'd , the time when some of the pleas were printed , even then union and moderation were coming into fashion , i mean , when the house of commons ordered a bill to be brought in for union of protestants , and for taking away some penal laws . . by endeavouring to acquit the presbyterians and independents of the king's murder . to this we say in short , we know no man who ever endeavoured to acquit any kind of men from that ever to be lamented murder , that ever imagined , thought , spoke , or acted the least in it , or towards it . and for you to make a party , and call them grindalizers , and charge the whole party with this , and other things , according to your fancy , is , to abuse your faculty of writing , and turn it into an angry impertinent scribble . if you will know us , and believe us , you may know us by our hearty wishing , that the act of indempnity , would also prove an act of oblivion , and that none that ever were called christians , had at any time sinn'd against the th to the romans . were it possible for us , we had rather acquit the romanists of the doctrine and practices of rebellion , than charge them with it : and do heartily wish there may never be again such occasion or reason for an act of grace to any protestants , either at home or abroad , as there was for ours . if you will not believe us , we cannot help your unbelief , but do again say , we do condemn the criminals , as , all such were who promoted that horrid fact , though in the remotest circumstances ; but let not all be blamed for some : at that rate the sacred office of apostleship shall be arraigned as guilty , because judas was a traitor , and demus an apostate . . ( so i divide your semi-colons ) in statu quo , &c. we say we are for persons of unstained loyalty , of greatest estates , and consequently of standing interest in the publick good , and above the temptations of pensions or honours ; of wisdom suitable to their places ; of experience , courage , and conscience , that value religion above their lives and fortunes . if we had our choice of convocation-men , we would chuse men sincere in faith , conspicuous for holiness of conversation , sound learning , who place their hopes , interest and treasure in heaven ; who preach christ , the doctrine according to godliness ; who take heed to themselves and to the doctrine , to save themselves , and them that hear them ; who preach not themselves , but christ , seek not their own , but the things of christ. and if i may in so serious a point , mix your fancy , that bend and bow not , like the haven of creet , to either south or north , east or west , for dignities or preferments ; he would have men that maintain foundations , other than which no man can lay ; that lay the churche's peace and union upon these foundations , of one faith , one baptism , &c. and not upon wires , and pins , and laces , and such formalities . . the ninth mark of a grindalizer , according to my division , is , their being a secretis , &c. there is a great cause to think this author doth reflect upon the debates of some of our great divines , who have christianly joined honest hearts to wise heads to close up our breaches . but what doth the author do by this innuendo , but discover his own schismatical nature , against all consultation with nonconformists for peace and communion . but how are they a secretis ? how doth he know it ? was his soul ever with them ? by what per modum doth he know the secret counsels ? per modum visionis ? simplices intelligentiae ? suspicionis ? revelationis ? or per modum observatoris ? or how come you to know these close cabals ? speak your own knowledg , or upon certain information ; have any of them blabb'd any thing to you ? or told you all , under an obligation of secrecy , which you keep by printing it ? up what chimney did you creep ? behind what curtain ? under what bed ? thorow what hole did you hear the consultation ? have you intercepted letters ? broken open seals , and discovered us ? sir , we can see into the bottom of your inclination ; no doubt but you would suggest the nonconformists to be big with evil purposes against church and state ; and that we are in with them ; we can english your a secretis to be so ; but we will answer to any charge against us of any evil conspiracy at any time . . by their self-designing , &c. sir , moderation is the temper we would attain to ; it is the duty we study , and our sincere exercise , and not pretence . but what are our self-designs by moderation and similibus ? do we design to make nonconforming arch-bishops and bishops , and hope to be their sons in law , their chaplains , or to rise with them ? you said we plowed cunningly , carried it cunningly ; but now it is not as much as seemingly cunning ; we have not as much as one ox in our team , but all asses ; if this be our design , we shew our selves to be half-witted as well as half-conformists ; by this self-designing , were we self-designing-men , we would write as you do ; we understand the way on 't , but you know and take it . and because similitudes do illustrate , he compares us to king charle's murderers , &c. you know you dare not name one man alive , of those you call grindalizers , for it will bear an action too heavy for your shoulders . we had been sorry , if the papists had done such a fact open-faced , more sorry that any english-man , under any denomination whatsoever , did contribute a word to it , or think a thought of it . and we are desirous to acquit all that can be acquitted from so scarlet a sin and no more . who were in the contrivance and execution , who disappeared , and who appeared , was best known to his gracious majesty , privy council , parliament , and honourable court that sat at hicks's hall , upon the trial of the regicides , octob. . and according to the degrees of guilt , we find some excepted , and some prosecuted , condemned , and executed ; and if there had been but one , that one had been too many . and it would well become us to be as tender of mens honour , as our merciful king , and wise and just judges , were of the lives , fortunes , and honour of offenders . if there be any sence in this paragraph , the sence of this short cut-throat sentence would be this , if there be any thing in it beside slander upon slander , malice upon malice , to make the odious comparison perfect ; . the dissenters are without distinction , presbyterian . . all the dissenters are presbyterian regicides , or like them . . there are some that contribute to the encouragement of these dissenters , and others are profess'd encouragers of them . . either one or both of these , are like those presbyterian murderers of king charles . . those had the villany to manage the contrivance , but the cunning to disappear in the execution . the apodosis or reddition of this comparison , should be some such thing as this . . the grindalizers do either contribute to the encouragement or are profess'd encouragers of these disloyal ill-principled dissenters : but how ? by their moderation & similibus . but , pray sir , in what capacity do we church-moles contribute to their encouragement ? in the capacity of church-moles in black coats , or in some other colour ? in the capacity of subterraneous moles , throwing up the mole-hills for the dissenters to build garrisons , forts , and castles upon , or at least to build meeting-places upon ? . these grindalizers have only the villany to manage the contrivance : but , good sir , of what ? to disappear in the execution ; but still , sir , of what ? is it left to the reader 's understanding , and charity , to make what he pleases of it ? now here 's cunning and no cunning in the church-moles ; cunning to disappear , and no cunning in disappearing ; for the cunning would be not to appear at all , and then they could not disappear : but to disappear , and for this quick-sighted friend to see them disappear , is too open a disappearance . the comparison is lame : but what is wanting in the square of the comparison , is made perfect by his great love and kindness to us . but , sir , for all love , be pleased to discover the contrivance , and then to follow the disappearing , till you make it to appear . and further , either you know the contrivance , or do not know it ? if you do , and have been a false contriver with us , be honest and spare not : if you have not , let the reader make his consequence . either you know the encouragers , or the contrivers , or do not know them ? if you know them , tell ; if you do not know them , keep silence hereafter . we moles have noses though we have no eyes ; we smell your rank uncharitableness , though we cannot see your art : but we never yet did smell those foxes that you pretend to unkennel ; and so in one respect we have neither eyes nor noses like yours : and we hope we shall make better use of such senses we have , than you have done . but whether your comparisons hit or miss , smite or smite not , be sure to beat out this conclusion , that there are no villains , much more villanous , than the new sect of grindalizers , that 's the scope of all your comparisons . but , sir , if a man were to thatch a house , if he lay on , like a thatcher , too great a burden , the timber will fail him , and either down comes thatch upon the thatcher , or the thatcher upon his thatch : even so if a man lay on great and heavy comparisons upon crazy or rotten spars and timber , down comes the comparisons , and the maker of them . build with better timber , before you venture to thatch and cover your building with comparisons . if all these lines were non-sence , we could laugh at his childishness ; but containing slander , jealousy , and malignity , we will pray to be deliver'd from such men , and wish him a better mind . after a long-winded draught of poison , vomited upon us , he takes breath in a shorter sentence ; wherein we are dignified and distinguish'd with other names , and represented as little better than popish or peevish ; and what should the scope of this period be , but that mole-catchers , and mole-traps be provided for us ? we thank him however for his great care of the church , whatever become of us . but i go on , and of this , &c. now what should be the substantive to this article this , is hard for us blind moles to find . it should be some word or sentence supplying the place of a substantive of the singular number , but half-conformists , church-moles , blind principles , undermining practices , the plural number ; nor contribute , a verb , cannot agree with it : what then ? what shall it be ? nonconformity , danger , dishonour , open enemy , or what should be the substantive , or antecedent to the article or demonstrative , this ? but we will not stand upon this , but follow him through his history , as a mole-catcher doth his mole . and refer all he hath said ; . to his matters of tale-telling , instead of history . . to his application . . and in this oppose truth to his falshood . altho we are not baptized in the name of most reverend grindal ; we honour his name and memory , and take this true account of him : had king edward the sixth lived , he had been bishop of london , upon the translation of bishop ridley to durham . he was a confessor in queen mary's reign ; he was a disputant for his religion in the beginning of queen elizabeth's reign , and promoted by her first to london , then to the arch-bishoprick of york , and thence to canterbury ; he was a right , famous , and worthy prelate ; his care was great to further the glory of god ; but through envy of ill-willers , his power was but small ; his place was high , but himself made low by some disgrace by potent adversaries , which he meekly and patiently endured to his dying day . ( mark ) during the space of this man's troubles , jesuits slocked into the kingdom , and the faction at home grew bold . this is the testimony which is given him by mr. tho. rogers's preface to his exposition of the articles to arch-bishop bancroft : how grindal contributed you see by this testimony . hear mr. cambden's character and report of him ; edmundus grindallus vir pius & gravis . he flourished a good while in the queen's favour , until he fell quite out of it by cunning undermining arts , as if he favoured the conventicles , and prophesyings of turbulent ministers , but indeed , the true cause was , because he condemned the unlawful marriage of julius an italian physician with another man's wife , the earl of leicester vainly labouring to the contrary : camb. ann. . what those prophesyings were , and what an excellent mind he had , may be seen in his long and good epistle to queen elizabeth , in fuller's church history : also you may see in what honour he stood in the minds of the fathers and clergy of the church of england , by a letter written by toby mathew afterwards arch-bishop of york , in the name of both houses of convocation to the queen , humbly beseeching the restauration of the arch-bishop . but had those bishops and members of that convocation known as much as the author of these remarks , or cared as much as he doth for the danger and honour of the church , they h●d not written on his behalf certainly . grindal had such an estimation of bishop whitgift , then in the time of his troubles , that he with other great men were desirous of his promotion to canterbury , and grindal would be content with a pension , but arch-bishop whitgift utterly refused so to do ; sir george paul in the life of arch-bishop whitgift , p. . see now how the whole convocation by their letter , and whitgift by his refusal , did contribute to the indulgence , by desiring the restauration and continuance of grindal in his place ; and for all i see , if grindalizers do no worse than grindal , the church may be safe enough . ay , but this remarker sees more into the ways of the church-moles , than they themselves do ; and more into the church-story of those times , than we do . grindal's fault was , first in complying with beza in procuring the settlement of the french church in london . where note , if it was a fault to admit a church on the geneva principle , is it not a grindalizing in our arch-bishops and bishops to suffer it now ? here 's charity to reformed protestants ! . in complying with the protestants that returned from frankford ; but did he promote whittingham to be dean of durham , sampson to be dean of christ-church ? was he patron of all the preferments ? &c. but it 's remarkable , how closely he follows the clew of history . cartwright was none of the exiles in frankford . . was not preferred to warwick , neither by him , nor in his time , but by arch-bishop whitgift : and if grindal was a grindalizer , whitgift was , for he plac'd cartwright in warwick , and was by his connivance , a cause of what mischief mr. cartwright did ; and the queen was offended with whitgift for conniving at cartwright , as sir george paul writes in the life of arch-bishop whitg . p. . and now we church-moles have by the candle-light of history found , that whitgift was no better than a grindalizer , and so one of us . but saith our author , that when arch-bishop whitgift's zeal had almost crumbled their ruptures into nothing , then their refuge was , ( as beza advised cartwright in his letter ) to unite themselves again to the main body of the church , &c. whereas indeed upon examination , i find two letters written by beza to cartwright , in my edit . of his epist. from former times he descends to ours , and in contemplation of our betraying the church to our enemies , and our selves into the veriest contempt and slavery , he might , as the church by the waters of babylon , sit down and weep when he remembers zion . but sir , you say , you might sit down ; but have you sate down and wept ? and wept to remember sion ? wept at the waters of babylon ; or sate down with pleasure to drink of the cup — ? i can find no sign of harp upon the willows , that dance after a pipe , &c. thus for your historical pains . . the application follows . therefore as we would not hypocritize , &c. and why not grindalize ? waving little things , we say , . to your tents o israel , was the speech of jeroboam casting off the house of david : and therefore , if grindalizers must be our name ; we grindalizers declare this to you , that we will not to our tents , for we have a portion in david , and an inheritance in the son of jesse . we will not follow jeroboam , and worship his golden calves ? are you thereabouts with your calves ? the oath which we have sworn unto david , we will by god's grace perform ; we will not comply with our enemies , nor cut off our friends ; we will gain-say seducing spirits , and look faction in the face : we will follow the advice of calvin to bucer , in the things he wrote of , which were not to avoid moderate counsels in matters of religion . to endeavour by all means , ut ritus qui superstitionis aliquid redolent tollantur medio ; to take away all rites that favoured any thing of superstition . this i commend unto thee by name , that you may free your self from envy , with which many lead you , for they do always entitle you either author or approver in all moderate and middle counsels . nam mediis consiliis , vel authorem , vel approbatorem semper inscribunt calvin bucero . and therefore we will let our moderation be known to all men , altho we will never reconcile the articles of the church to the council of trent , according to sancta clara , no cassandrian grotian , consultation and reduction . and now i must leap over the rest of your book to your conclusion , where you give a kind farewel . in your conclusion , you thus commend us to the eye of the government , not for favour and preferment , except it be that which the nonconformists are dignified with , and distinguished by ; which being dissected , presents to our view , . the profest nonconformists threaten danger and dishonour to the church . . grindalizers and half-conformists threaten little less . . that their halting and sneaking works in the people a love to their persons and ways . . by their treachery , like moles , undermine the foundation within the pale ; when the other , like wolves and foxes , can but howle and foam without the mound and fence of the church , being strong enough against them . whence the inference is plain , that if it be time to use the utmost severity of the laws against the nonconformists , some course must be taken with grindalizers , as really more dangerous , as undermining the foundation within , when the others do but foam and howl without . but what can be done with us without another act of parliament ? and how can that be without a new parliament ? for we conform seemingly , and what can be done with such ? but behold the spirit of the man ! to conclude , . we protest against his power of imposing names . . we reject his characters , as slanders . . we see what we are to look for , from them that are of the whole head , the whole blood , church-men , as they call themselves , by an eminency and appropriation , if all should be of this author's mind , who needs as much mercy , as they to whom he affords but very little respect or kindness . sect . ii. there is another person of a more excellent temper , a man of consideration and worth , mr. john evans , rector of st. ethelbert , london : i did with some earnestness of desire procure his sermon before the lord-mayor , for the arguments sake , to see if i could find such a man , as would solidly and wisely handle , and openly commend a great duty out of fashion , and in a time when they who profess it look very odly , and are pointed out to be avoided . i found the reverend preacher to set about his work like a workman ; and tho he pitched upon too narrow a notion of moderation , yet the clearness of his mind and style , the honesty , openness , and candor of spirit , did much gain upon me . after he had spoken of what he takes to be the true notion of moderation , in his doctrine , he delivers the common notion of it in his inference , affixing it to laity and clergy , pag. . and takes it off again from the clergy , pag. . i declare i am not acquainted with any of the moderate , nor can i of my own knowledge accuse any minister whatsoever . all that i shall say upon this point is this , that if there be any such , i am very sorry for them . and after he had given this little satisfaction to them , who for ought he knew were injured , he could not forbear to say , or write , pag. . give me the man that is honest , and constant to his principles , and to what he professes , whatsoever party or persuasion he is of ; he is much more valuable to me , than he that plights his faith to the church , and gives all the security that can be given for his conformity to it ; and then after he hath wound himself into its communion and preferments , plays booty , and acts like a nonconformist . these are treacherous friends , that like vipers prey upon the bowels of their mother , and betray her , as judas did our lord , with a kiss . of all sorts of men , the non-conforming conformists are the least to be valued , as most unfit for society . behold , here 's another friendly testimonial given to moderate conformists , but not for preferment and favour , we are sure : treacherous friends , vipers , and like judas , do not savour of moderation in a preacher upon that text. it seems the aking tooth did now begin to trouble him ; i shall not pour vinegar into it , nor pass it by without some reflections upon this great complement . . he supposes that there is no moderate construction of our faith and security given to the church ; for if there be , why may not a man of moderate principles conform , and retain and practise moderation , without violation of his faith ? now some of us knew the way into the church before he did , and we were told of some moderate interpretation of our bonds . . if the words are capable of a mild sence , we are taught that is the sence of the law : a moderate man will put a moderate charitable sence upon them ; and if the words will bear it , he is as honest to the church , that gives her security in a moderate sence , as he that takes it in a rigorous . . how a conformist , that hath wound himself into the communion and preferment of the church , can act like a nonconformist , both in her communion and preferment , is such a way of acting , as we never yet learnt , nor can well understand , except he allow that a nonconformist can act like a conformist , and then 't is pity he did not share in the communion and preferment , the one as well as the other . . any man that is honest and constant , of any party and persuasion , not excepting an ignorant superstitious papist , ( for the more ignorant , the more honest ) or quaker , or any other sect , is more to be valued than a moderate conformist , ( of whom he speaks ) . but why a moderate conformist may not be as honest , and as constant in his moderation , as any man that is high and rigorous , or any other sect , no other reason can ( i suppose ) be given , but because the rule of laws of conformity cannot stand with a moderate construction : and if that were true , we moderate men must keep out of the communion and preferments of the church , and be professedly nonconformists ; for one of both we must be : and if we cannot be exact conformists in the severest sence , and act according to it upon all occasions , we must be nonconformists . how much ease would it be to the minds of our brethren , to be rid of these vipers , that prey upon the bowels of their mother ? but to take a fuller view of that sermon : first , he describes moderation to be such a gracious habit of mind , as will teach and incline us to observe a due mean and temper in our outward actions , and converse with others , so as to give no just occasion of offence , p. . but he takes it in a more particular sence , more largely , and more briefly , pag. . moderation is a vertue , which teaches and enables a man , upon all occasion of contest and controversy with others , to maintain and assert his principles and opinions , whose truth he is persuaded of , with temper . which he doth more particularly branch out : . a moderate man is candid in his thoughts , apt to make the best construction of things that will bear it ; in his words soft , ( not calling moderate conformists , vipers , treacherous friends , or judas 's ) in his carriage courteous , p. . . in judicial causes carries a chancery in his breast . . in matters relating to religion , he teacheth us to be concerned about things more or less , in proportion to their nature and worth. . in matters of injury , he passeth by faults , bears with , pities , &c. pag. , , . again , pag. . he thinks , let your moderation be known to all men , imports as much as , that all christians , at all times , and upon all occasions of difference and contest , to give clear and palpable tokens of their moderation to all sorts and conditions of men. still it appears , that the objects of moderation are all sorts of men , and that the subject matter upon which it is exercised , are matters of difference and contest . so he repeats his notion again , pag. . and again , pag. . now before i go further , i desire the reader to believe me , that i approve of very much good matter , well-spoken , and well-applied . but i fear , prejudice and partiality weighs too heavy upon his bowle . i do confess , i● is a very good notion and doctrine , that we should manage all our differences with temper : but why should he single out this as the main , if not whole of the text , which is but a good behaviour in a particular case , and but one instance of a general duty , seems not so clear . besides , 't is like it is too narrow a notion , except a christian have , or may have some matters of controversy or difference with all men , and that all christians may have differing and contrary opinions and principles , and each one is bound to maintain his own side with temper . as he doth often repeat his own sence of moderation , so he doth deliver a common , but untrue notion of moderation , in a lay and church-capacity , from p. , to p. . and then gives his reasons against such a kind of moderation , as he is pleased to describe , to pag. . it would be too tedious to examine all the members and parts of a moderate man in a lay-capacity , but what is most material . first , doth it become a moderate man to be so positive , as to say , after an imaginary , oratorical description of a lay moderate man , such as i and others never knew , this ( saith the preacher ) is no fiction of mine , no creature of my fancy , but matter of fact , visible to every eye , p. . that it is not difficult to prove , such men act against their conscience ; for really , a moderate man , in the common notion , if examined , is but a softer phrase for a knave , pag. . upon this character of a moderate lay-man , drawn pag. . i make some observations , and in the general observe , that he takes some parts and vertues of a very honest man , to make a knave of : as , . he is one who will frequent the publick churches . . one who will seem devout at divine service , ( and who doth to us , and our eye , more than seem . ) . one who talks much for union , and wishes for it , but sees no evil in schism : whereas , what can move him to wish for union , but the good of union , and the evil of schism ? and i would fain know what benefit any knave can make of union ? if he only talkt for union , and did not wish for it , and if this might be known , it were like a moderate man in the softer phrase ; but if he talks much of union , and wishes for it , he talks and wishes like an honest man. . suppose him to be one who thinks he doth god good service , and takes a good course to promote peace by frequenting unlawful meetings , and yet is clearly for the religion established by law. yet under favour , . suppose he may be mistaken in thinking so , for all that he may be a very honest man , for honest men are subject to mistakes . . if he mistake in the way to promote peace , for all that he may be very honest . . if he thinks those meetings which you call unlawful , that is to say , meetings of orthodox preachers and christians , consistent with the religion established by law , he may be a wise , discerning , honest man , and doth distinguish between the religion , and the mutable appendages to which he never subscribed , or declared , being but a lay-man . but then , secondly , some things are affixed to him , which if true , depends upon proof against some particular men , if any such there be , which doth not affect more than those individuals . we know none , that first , work hard against the church of england on the six days , and appear for her on the sunday . . nor any that sees not harm in schism , ( but you may call that a schism which is not . ) . nor any who are one with all parties , in designing against the government . . nor that cry , god forbid there should be any alteration in it : for there may be alteration in it , as in the natural body , from youth to riper age , without its destruction or dissolution . . nor that look upon bishops as necessary evils ; for they who account them evil , do not account them necessary . . he may be a son of the church of england , and yet chuse rather , if he could , ( that is , if he lawfully could ) to be without the ceremonies ; for the church doth declare , that those ceremonies which remain , upon just causes may be altered and changed , ( in the preface of ceremonies , why some be abolished . ) thirdly , he delivers some things positively , which are dubious , and therefore which may be untrue ; pag. . these are moderate men in one sence , i.e. they have a moderate esteem of , and a moderate love for that church , in whose communion they live , and resolve to die , so long as she is up ; but if she were down , they could contentedly enough survive her ruine , and perhaps they might live the longer . now either this picture of a moderate lay church-man is a creature of his own fancy , or a real being : if a real being , and a true man , he is one of his own acquaintance , or not ; if not of his acquaintance , he paints him by the ear , by report , and not by the eye of his own knowledg . let him either reform him if he can , or keep no acquaintance with him . if he be a real man , he speaks the language of abhorrers and addressers , who often promise to live and die for the church , as established by law ; and they are concerned in the character , drawn ( one would think ) with too heavy a hand , and pencil made of too course bristles , for a moderate man to use . fourthly ; a moderate man , such as in some things he sets out in the colours of a knave , wipes off the dash , and thinks he may with an honest heart and face , in sincerity towards god , loyalty to the government , and constancy to his religion , frequent the publick churches , and conventicles too : for , first , he is of the judgment , that god may be truly and acceptably worship'd under different modes and forms ; therefore he will frequent the publick churches , for which you cannot blame him , and it may be go to assemblies called conventicles ( especially when he had the king's indulgence ) . he believes there is a communion of saints , not only in faith and affection , but also in worship ; and therefore if he cannot hold communion with orthodox preachers in publick churches ; he will make bold to enjoy it where he can , which he thinks he may do without sin , because it is his duty , and knows no reason or law of god , why he may not as lawfully hold communion with orthodox , profitable preachers ( from whom he hath perhaps tasted the good word of god , and by whom his heart hath been opened , ) and christians , in undoubted , pious , evangelical exercises , as in trade , or civil converse in eating and drinking . object . but you say , they are unlawful meetings . then the honest moderate christian thinks with himself ; . i never heard either treason or sedition , as much as couched in any of their sermons or exercises . . it is not sinful to hold actual communion with sound and pious christians , antecedent to the temporal law , therefore it is not sinful in it self . . he cannot think so hardly of his christian governours , as that they would make a law , to forbid any pious exercise , but only such as are evil in themselves , or have tendency to destruction or harm to the government . . he remembers the moderate judgment of every part of the legislative power , concerning dissenters for several years last past . . he considers the law is a penal law , and is ready to bear that penalty with peace and quietness . and if you think them unlawful assemblies , of that sort as are not safe to be tolerated , then he that now frequents the publick churches , will then frequent them , when those meetings are disperst , or suppressed . but then what becomes of your own doctrine of misplacing zeal about circumstances , rites , and appendages of religion ? which a moderate man should not do ; pag. . if you leave the moderation of penalties to governous , it had been beseeming a moderate divine , preaching of moderation , to have forborn to give magistrates to whom you preach'd , alarms to beware of men that design against the government , commonly called moderate men , the softer phrase for knaves , but in proper language , knaves and vipers . if you know any such designing men , inform against them , they are strangers to us that are moderate indeed . i have staid iong enough to view this picture of a lay-moderate church-man ; i will walk into the next room , and view the moderate church-clergy man , who as he is drawn by this hand , stands out with his legs as the more crooked knave of the two , pag. , . upon him i observe , . that this free and open preacher saith , he cannot accuse any minister upon his own knowledg so depainted , and therefore this is not a creature of his own fancy neither , but of some other men's fancy sure , come to his knowledg , it seems by report or tradition . but if he had not believed it , why would he preach and print it ? to this we have two things to say ; . we deny the accusation as it stands ; we disown the picture , it is not ours , we know no such church-men , or to speak plainly , such a pretended conformist as is here represented . . if there be any such , it is not just , to fasten that upon more than are faulty . . yet supposing or granting most of the things to be true , and they as material as any we offer to the judgment of our censors , some considerations , if not to vindicate the accused , yet certainly to alleviate the charge , and take the charge by parts . first ; the moderate church-man is one , that upon occasion will marry without a ring . we answer ; . this ceremony doth more concern the persons to be married , than the minister that marrieth them ; for the rubrick saith , then shall they again loose their hands , and the man shall give unto the woman a ring , laying the same upon the book , &c. and the priest taking the ring shall deliver it unto the man. it concerns the man to bring and provide the ring , and the woman to receive it , because of what is conveyed to her by it . . what rubrick or canon doth enjoyn the minister to provide one ? or , what is his punishment if he do not marry with it ? we know the wisdom of the church looks to greater matters in can. . censuring the minister , if he marry without asking banes , certificate , or consent of parents , or out of the canonical hours ; from which no men are more free , than they who are called moderate church-men . . is there no occasion upon which this may either be justified or excused ? as if , . the minister and the persons , be not worth a ring . . if the man cannot buy , and the woman resolve if they may not be married with a ring of her husbund's gift , they will be married without . . or in case the ring be forgotten , and the place where they are to be married cannot afford one , and the time be so near out , that they cannot fetch one . shall an ordinance be denied for want of a ceremony ? or , what if the man must take his bride in the humour ? or there will be loss to both , if they put it off to another day ? or lastly , suppose the parties scruple the ceremony , shall we refuse to execute a law of nature , for want of an arbitrary local ceremony ? secondly ; a moderate church-man is one who will christen without the cross : so he will , and so he may baptize all that are baptized out of the church : the rubrick lays no injuction upon any to bring the child to church , it only saith , it is expedient that it be brought ; — and who in this tender age will bring a child to church , seeing another rubrick saith , saving at the dipping of the child ; the child whose baptism is doubted of , must be dipt , and it belongs not to him to see that the child so baptized shall be brought to the congregation afterwards ; and by what rule do they walk , that see good cause to baptize in private , because of weather , and distance of place , and yet will not omit the cross in private ? now whether a minister may not upon some occasions , and for some great reasons , omit the cross , is submitted to moderate thoughts , and to a right judgment . and , . if the parent , who is a man of reading and sense , may have read some arguments against it , which neither he nor the curat can answer ; nay , suppose he have but a strong prejudice or fear upon him , what if the curat say , in good civil language , except you bring your child to church , or have it crost at home , i will not baptize it : why , then saith the parent , you shall not baptize my child : what if the child dy unbaptized ? you say , it was the parents fault for scrupling ; he saith no , for it was against his conscience , and judgment . but which is rather to be omitted by the minister , baptism , which is an ordinance of christ , or the cross , which is an ordinance of man ? especially in a church , which , as it requires the use of the sign of the cross , so it punisheth with suspension a minister that shall refuse to baptize , can. . what if a parent shall take or demand his child as soon as it is baptized , from the minister ? by what law or reason can he refuse to give him the child ? or , if a god-mother or midwife be so zealous , call it furious , against the cross as to take the child out of the ministers hands , as i have heard hath been done , shall the minister strive and contend ? object . but you will say by can. . if any minister after subsciption to the three canonical articles , shall omit any of the ceremonies , he shall be suspended , &c. answ. the omission must be notorious , before it can come to the cognizance of the court , and wilful and contemptuous , before it can be so notorious . but we speak not of such a notorious omission , but of what is occasional , seldom , and for greater reason ; but of this more afterwards . . in case the minister or curat be but a deacon , i doubt of his power to use or make the sign of the cross , without an equitable construction of the law , ( of which afterwards ) : for in the margin of the office of publick baptism it is said ; here the priest shall make the sign of the cross in the child's forehead . the priest shall , not the curat , or the minister , for then it had plainly reach'd to the deacon as to the priest , but a deacon is not a priest in this church : a deacon doth it only by presumption . lastly ; to make the sign of the cross , is an ecclesiastical affirmative precept , a divine affirmitive law binds not ad semper , to every particular nunc or time : why should we be more strictly bound to observe in publick an affirmative humane precept , than a divine ? are we more strictly tied by the laws of men , than of god ? it may by an equity of reason be allowed , upon occasions of some necessity , to omit an ecclesiastical precept , as we through a gracious indulgence omit a divine precept . the third crime of a moderate church-man is , that he will baptise without god-fathers and god-mothers , in compliance with weak and tender consciences . i answer ; if there be any reason of strength or cogency for the omission of such things as these , it is as strong in the case of weak and tender consciences as in any : if a minister cannot omit any of these things with a sincere tenderness and indulgence to weak consciences , then he is obliged from doing a necessary duty to the weak brother . and if we are so straightly bound to a rigid conformity at all times , so that we can in no case omit any thing for the sake of a tender weak conscience : who can answer this argument against conformity ? that conformity which doth oblige to refuse a necessary duty to a weak christian , which the law of christ requires , is a conformity against the law of christ , and by consequence unlawful and null . but such is the rigid conformity , ( as men make it . ) ergo. in private baptism they are not required . in publick such as have not received the communion may be refused , and sometimes parents can get no better , and too often they are but cyphers , and stand only to keep up the form. but be they what they are , instance in any publick baptism performed without them , if you can , and the peccant shall bare the blame of it . . the next imputation , is his giving the sacrament kneeling , sitting , or standing . i suppose the reverend preacher will strike out kneeling out of the bill , when he reviews it . i will take no advantage of that inadvertency , but to the other offence make a return . and here again , we meet with a ceremony , which first is enjoyned the people . . some great men have interpreted the rubrick thus , he shall deliver the communion to the people kneeling , not forbidding him to deliver it to them that kneel not . . the words of the canon , are lax , ministri cum caenam domini administrant neminem scienter ejusdem facient participem , qui in genua non fuerit , inclinatus , sub poenaâ suspensionis . the communicant is not bound in express terms to kneel in the very act of receiving ; if he kneel in the time of the communion , it seems to be sufficient , tho he do not in the act of receiving the bread and wine . the canon saith not the minister shall be suspended , if he deliver the sacrament to any one that doth not kneel in the very act , but qui in genua non fuerint inclinatus . if he kneel before , or after , he is not excluded , nor the minister punishable by the canon , whatever the intention of it was . but leaving these things to the interpretation of superiors : let any minister be named that receives the sacrament sitting or standing . and if some communicants do , it is submitted , whether a minister in some cases ought not rather to venture upon his ordinaries indulgence , then put away some communicants for not kneeling , for which he hath no law to warrant him ( that i know . ) . in case scruple of conscience , prejudice or fear , the christian who takes scripture for his rule , finding the gesture of the last supper to be the same throughout , as they sate at meat , he cannot distinguish of predicaments of quality and situs , as the learned saunderson doth ( and the circumstance of place , the upper room , was temporay , and not imitable , as the gesture is ) whether a communicant , otherwise without exception , shall be excluded for adhering to the gesture , which he finds in our lawful translation of the new testament ? . what if a father , otherwise prepared and without exception , scruple kneeling , comes to receive the communion of his own son , can the son justify the rejection of his own father from the lord's table ? children obey your parents , is a duty antecedent to canonical obedience , and of the law of nature . a minister of a high complexion , did refuse his own father , and inform his diocesan , who was known to be strict enough for all the ceremonies ; yet instead of expected approbation , he was soundly check'd for sinning against his father . for the rest of the faults , or treacherous acts of church-men , i throw them into the heap of misinformations , and to me things neither heard nor seen . and that any do bury with an exhortation of his , or their own , seems to me , like a tale which the observator printed many years ago , of a certain venerable bishop , that baptized by the directory after he was bishop , and the liturgy established , which was an errand rogerism . to conclude this , and to pass to the confirmation of his positive assertions , i only add , what i have reason to believe ; that a strict exacting of rites and ceremonies hath driven away many to the nonconformists , that had staid with us had they been indulged but in some scrupled ceremony ; and since their departure from us , do scruple a great deal more than they did at first . and except our governours apply themselves to some timely mitigations , it is impossible so to crop the sprouts of dissenters , but new shoots will grow out of the old stocks , which cannot be stock'd up without breaking up too much good ground . there are two things which the reverend preacher delivers with great confidence and assurance , as binding us under condemnation , and stopping our mouths , which have not the evidence he presumes they have , wherein we are concerned . . he declares our several obligations to a strict constant conformity to ceremonies and all , and saith , to make all sure , and prevent all evasions occasioned by nice distinctions about the force and obligation of human laws ; he will shew that there is no room for equity and moderation in this case , pag. , . . seeing we ministers have by private subscriptions and promises , by open deelarations and solemn oaths to our diocesan obliged our selves to the constant use of the ceremonies established by law : i infer , that nothing less than strictness and exactness of duty , and a constant , close conformity is required at our hands , and that no man can dispence with himself , and relax the law in this case . p. . the inference is drawn from four premises . . the act of uniformity , p. . . the declaration of assent and consent . . the oath of canonical obedience , p. . and , . to make all sure , &c. there is no room for moderation in this case , which he endearvours to prove , p. , . because that which i first except against , taking the pages in order , is the last of his reasons for that conclusion : i shall invert my order , and speak to it last , and so take up the second point in difference , in the first place , and considering the premises , i say , he cannot infer that conclusion from them ; for there is more in his inference , than is in the premises . he infers as much , as that we are indispensibly bound in all times , places , and on all occasions , to a close strict conformity , and that if we do not constantly observe it in all points , we have broken our faith. if so , then what conformist is not guilty in a high degree of sinning ? then who can conform ? or , who can , and be blameness ? is there such to be found at all times , even in cathedral churches ? there are many occasions for an honest , wise , conscientious minister to shew moderation , not only such as our brother allows to dissenters , in words and passion , but in fact , or he sins more by a courteous refusal to yield , than by a prudent occasional compliance ; if not , then moderate men cannot conform , but must abide without , among dissenters . and our rigid interpreters of the laws do furnish them with an unanswerable argument against conformity , viz. that conformity which leaves no room for moderation , cannot be submitted to without sin : but such is this rigid conformity . the proposition is proved , because we as christians and ministers , are bound to let our moderation be known to all men : and this moderation is not only a moderation of good language , and abstinence from passion , but in fact and deed. but let us try the strength of the premises , and if they be removed or shaken , his inference and superstructure will fall with all his confidence . and first , let us see if such words be contained in , or drawn from our subscription to the second article of the canon ; wherein the subscriber doth promise that he will use the form prescribed in the said book , in publick prayer and administration of the sacraments , and no other . ( and no other shall be explained afterwards . ) the promise is a general promise , and because general , is capable of a latitude , and that , nothing less than strictness and exactness , and a close constant conformity , is more than the canon speaks , an addition to the law , which enjoyns the use of it , and no other form in competition or opposition to it . that inference from this promise of using it , is denied , and cannot be admitted , except the law-givers declare that to be the meaning of it . . the second premise , out of which that rigid inference is drawn , is the declaration of assent and consent ; which is to the use of all things contained in , and prescribed by the book . but the words and promise are not , to the constant , close , strict use of all things , at all times , which is more than any man can promise , or perhaps any man hath perform'd . however , the inference is denied , because it contains more than is expressed in that declaration . but then this ingenious person doth confirm his notion by bringing in the intention , or scope of that declaration , which is to the intent , that vniformity in the worship of god may be effected . that i may not be mistaken , i desire it may be noted , we are now come from one word to another , viz. from a close , strict , exact conformity to an vniformity , which is the design and scope of that close conformity . to this it is applied ; . the act doth enjoyn an uniformity by a book named in it ; we declare our assent to the use of that book ; and he that puts that sence of strict , close , constant use of all and every thing , doth add to the law , and by a rigorous interpretation of it , is as far from an honest moderation , or equity , as he that doth transgress the law , relaxatione nimia . . this uniformity may in a warrantable sense , be taken in opposition to a diversity of publick forms , or a multiformity ; that this is not the sense of knaves , or the invention of church-moles and vipers , is plain by the preface , as it was called in the common-prayer-book of k. edw. the iv th , and in our book follows the new preface , concerning the service of the church , wherein are these words ; and whereas heretofore there hath been a great diversity in saying and singing in churches within this realm ; some following salisbury , some hereford , and some the use of bangor , some of york , some of lincoln ; now from henceforth all the whole realm shall have but one use. if therefore we follow , and use the same book , we observe the vniformity required , and explained in that preface , still continued in this present book , which is established by law , and by consequence , this is a publickly allowed , and a legal sence . . if we take our uniformity , not only oppositivè , to a multiformity of ancient forms and uses ; but appositivè , conformable to the rubricks and orders , which are the rule of our uniformity , we shall find the uniformity to be in many things but general , and not particular : therefore the uniformity required by law , is not a particular , close , strict uniformity ; and by consequence , a strict , close , constant conformity , taking conformity in the same sence as uniformity , is not required , and therefore not to be inferred , as if all ministers always were obliged to do the same things , which is the import of the inference which i oppose . and this , i conceive , will appear in two instances : . of the prayers and hymns . . of the ceremonies , which the exact conformist drives at . first ; sometimes you are directed to one or this in several offices . now suppose the minister of st. ethelbert , for instance , shall say the te deum ; and his next neighbours of st. helen's , and bishopsgate , or st. mary ax , shall say jubilate deo ; the one use one hymn or prayer , and the other another ; one should dip , and the other sprinkle : where such diversity is allowed , they all conform , but do not keep to a particular uniformity . but you 'll say , here 's no omission of any thing required . true , but let us modestly see , if there be not some omissions also allowed , which will make a difformity from the use of our rigid interpreters ; and whether the composers of our book have not been accessary to propagate or countenance a sect of moderate men in the church . suppose a man affirm , that a strict , close , constant use of the letany be enjoined every sunday , wednesday , and friday ; how will he prove it ? we think , not clearly and convincingly by the rubrick , which is the rule of our uniformity , which is this : here followeth the letany , or general supplication , to be sung or said after morning-prayer , upon sundays , wednesdays , and fridays , and at other times , when it shall be commanded by the ordinary . here the strict , constant use of the letany is not enjoined upon every sunday , wednesday , and friday , but upon sundays , wednesdays , and fridays . if so much had been said for the use of the letany on those days , as there is for the order of morning-prayer without it , there might have been more light to direct us to the constant use of it ; for after it , it is said , here endeth tho order of morning-prayer throughout the year ; when yet three of these prayers are to be omitted by another rubrick , when the letany is said ; and yet sundays , wednesdays , and fridays fall within the year . by the rubrick for the reading one or more of the collects after the offertory , it is left to the discretion of the minister to use one or more of those collects : he that useth one , conforms as truly as he that useth more ; and yet there is no particular uniformity , except every minister use the same , and as many one as another . a strict and close conformity to a general rule is one thing , and a strict and close conformity to some mens practice , is another . the compilers of our book and rubricks , did ( it seems ) so word the rubricks , as to leave some latitude of interpretation and practice , either to the discretion , or various occasions of ministers , and circumstances of time , condition of people , or to the prudence of the ordinary , to keep up his power . yet notwithstanding this apology , the letany is as frequently read by moderate ministers , as by them that do not affect that title . secondly ; let us see if such a constant and exact conformity be required in the use of ceremonies . some ceremonies are required of the ministers , and some of the people : those required of the ministers , are the wearing of the surplice , and the signing with the cross , ( i have spoken of the ring in marriage before ; and bowing at the name of jesus , and towards the altar , are no-where required by law. ) . the omitting of a ceremony is no such great crime , in the judgment of the reformers of this church , as this reverend preacher exclaims against ; in that account of ceremonies , why some be abolished , and some retained , we read this moderate passage : and altho the keeping or omitting of a ceremony , in it self considered , is but a small thing ; yet the wilful and contemptuous transgression , and breaking of common order and discipline , is no small offence before god. we admit this , and say , that if sometimes we omit the use of any of these ceremonies , suppose in compliance with tender consciences , or for some weighty reason , we willingly do it , but not wilfully and contemptuously ; and therefore occasional , and sometimes necessary omissions , are but small offences . . why may not a moderate minister sometimes omit the wearing of the surplice , as well as the brethren , who seem to be the exact patterns and exemplars of conformity , omit the wearing of such ornaments of the church , and ministers thereof , at all times of their ministration , ( such as copes and hoods ) as were in this church of england , by authority of parliament , in the second year of the reign of king edward the sixth ? see the rubrick or section , [ and here is to be noted , &c. ] after the order for morning and evening-prayer . . is not the rubrick as positive for dipping the child in water , warily and discreetly , ( if the godfathers and godmothers shall certify that the child may well endure it ) as for sprinkling and signing with the cross ? and doth this ingenious and urgent preacher demand such a certificate from them , that he may observe this rubrick , which saith , and then naming it after them , ( if they shall certify that the child may well endure it ) he shall dip it , &c. how many children hath he dipp'd in st. ethelbert ? how often hath he demanded such a certificate ? suppose in the south parts infants were dipt , and in the north sprinkled , what would become of uniformity in a more considerable ceremony than any of the rest ? . why may not the cross be omitted sometimes to gratify a tender , scrupulous , weak conscience , without blame , as well as the omission of dipping infants , out of respect to bodily weakness ? is bodily weakness in an infant , a better reason than a weakness , or the judgment of conscience in a parent ? should the one be omitted , and not the other ? or shall we declare our selves more tender of hurting , a weak body , than wounding a weak soul ? . uniformity takes in the part and duty of the people . the rubrick , which is the law , doth often require , that the people should kneel , or supposeth that they kneel : as for instance , before the confession , absolution , lord's prayer . we know it is impossible or inconvenient for most people , in great and crouded congregations , and in narrow pews and allies , to kneel in prayer ; the greatest part , if not all , in the most conformable churches , stand . why may it not be as excusable sometimes in a minister , for great causes , to omit some one ceremony , as it is for the greatest congregations always , or most commonly to omit that gesture of reverence , as positively required as any other ? and why may not a minister as excusably deliver the sacrament to a receiver sitting or standing , as pray , the people sitting or standing , when they are required to kneel at prayer , as strictly as at the communion ? some persons are lame , and cannot kneel ; shall a minister refuse them ? and if some impossibility , inconvenience , or natural infirmity shall make a nonconformity blameless ; why may not a consciencious infirmity , or unconquerable prejudice and fear in the consciencious , render the omission of a ceremony unblameable , or excusable ? and i desire it may be noted , that i only shew there is room for moderation , and do not justify any practice inconsistent with the laws , interpreted according to equity . by what is said , i presume , it either appears , this conclusion is too big for the premises ; or it may appear doubtful , whether an exact constant duty , such as he means , &c. be required by the act. let us now see is such an inference can be drawn from his other topick , which is , dly ; our oath of canonical obedience . the oath of canonical obedience binds us to lawful and honest things , and to these within the limits of our ministerial function only , ( else our obedience might extend even to wait at their table , or to the holding of their stirrup , both which and many other things are lawful ) : and therefore our diocesans cannot call upon us to go beyond the laws ; and by consequence , that liberty which the law allows , is our right and privilege . we cannot see how we are tied to a more strict , exact , constant conformity by this oath , than by the laws and rubricks of which we spake before . secondly , he adds , as an enforcement of the obligation , that the right reverend father , the lord bishop of london , hath laid his commands upon us , punctually to observe the rites and ceremonies . to which i answer : this obligation lies upon none but him , and others from whom that honourable prelate hath required it : what is all this to the clergy of other diocesses ? if that right-reverend bishop hath exacted this , other diocesans have not required it : and i could name some , of great name and age , who have expressed a greater moderation , in forbearing to require that punctual observation of constant , strict , and exact conformity , as allowing some scope , in some occurrences and cases , to ministerial discretion . and now not finding his inference in these three premises , let us see if we can find it in the fourth , which binds all fast and sure . thly ; to make all sure , &c. i will , saith he , briefly shew , that there is no room for equity and moderation here in this case . and this he endeavours to prove , . by the notion of moderation , with respect to laws . . the words of the act of uniformity . . the sence of the law-givers ; that is , first , the sence of his majesty in his declaration to stand by the act of uniformity , anno . and , . the vote of the house of commons feb. . . against indulgence to dissenters from the act of uniformity , p. , . to drive home the nail and to make all sure , that a moderate man may not be able to stir from the post of constant , strict , exact duty ; he tells us , there is no room for equity or moderation in this case . then , first , did he leave his text , when he came to his application ? ( in the latitude of the apostles sense , which must needs be large , because the object all men , is a general object ) . the text saith , let your moderation be known to all men. the dissenters are a very numerous part of the nation , some of the all men. that which they desire , is a freedom , or abatement , or omission of some things required : if we tell them with civil and respectful language , and with tenderness of affection and kindness , you must conform to all things at all times , invariably to the law , and that there is no moderation to be exercised towards you : i pray sir , . what kind of law do you make this to be ? a * human law , forbidding a duty to a divine law. . what kind of law-makers do you represent ours to be , that made a law , forbidding the exercise of a certain christian duty ? for now , you know the law being made , it is out of the law-givers hand and power , till they in a legal meeting , please to anul it ; so that now you say , as much as that there is a law that shuts out moderation , such a moderation as the case of difference requires ; for moderation of affection and good words , doth not come home to the dissenters case , which requires a moderation in fact and exercise ? . what encouragement is this for dissenters to conform , if by their conformity they must shew no moderation to the weak and doubting ? . do not you furnish them with an unanswerable argument against conformity ? but sir , you produce our subscription and assent against us , and is there no moderation of sence and interpretation of it ? you may soon know , that the learned mr. chillingworth hath given a sense of our subscription to the articles . preface sect. . and it passed with the approbation of the vice-chancellor , and professors of divinity in oxford . the like is done by arch-bishop bramhall's vindication of the church of england , p. . the first edit . and for the book of common-prayer be pleased to cast an eye upon the last preface before the now enjoyned book , speaking of the former book : the authors of it say , they were fully perswaded in their judgments , that the book doth not contain in it any thing contrary to the word of god , or sound doctrine , or which a godly man may not with a good conscience use and submit to , or which is not fairly defensible against any that shall oppose the same , if it shall be allowed such just and favourable construction as in common equity ought to be allowed to all human writings , especially such as are set forth by authority , and even to the best translations of the holy scripture it self . here is some equity of construction , and moderation in reference to the book of common-prayer , to which we assent , supposing the same applicable to this , which is spoken of the former , which pretends to no higher authority than that did . and to use your own words , to make all sure , you will see the error of your dogmatical assertion , when you see it proved , that moderation and equity must be allowed in this case , or else we are grosly abused by them that require subscription to the canon , and cannot subscribe with verity and judgment . we subscribe to the three articles of can. . in the second article we say that the book of common-prayer , and of ordering and consecrating bishops , priests , and deacons , contains nothing in it contrary to the word of god , and that it may be so used , and promise to use that form and no other in publick prayers , and administration of the sacraments . now that canon is old , as old as , and refers to the book of common-prayer then in use , and not to this which in several particulars differs from it . we do not now subscribe to that book , as it stood then , but to a book lately changed , in which are many things which were not in that . if there be no moderation , or equity of interpretation of that canon , and by consequence of our subscription , how can any man subscribe and promise to use that form and no other ? whereas we do not subscribe to that book then in use , to which the canon relates , but to that which is now in use ? we think now , there is and must needs be an equity and moderation of construction in this case . . he saith in the present case of conformity , there is nothing but what the law-givers did foresee and provide against : to prove this he repeats some words of the act , which say , nothing conduceth more to the peace of the nation , honour of religion and propagation thereof , than an universal agreement in the publick worship of god : and to that end , in the next paragraph of the act , it is enacted , that all and singular ministers in any place of publick worship , shall be bound to say and use the morning and evening prayer , administration of both sacraments , and all other publick prayers in such order and form as is mentioned in the said book ; and that morning and evening prayers be openly and solemnly read . here are only general words enjoyning the use of the book , but not the exact , constant , strict use of it at all times , and of every thing therein , wich our kind and merciful friend would impose upon us as the true and genuine sence . and our promise in the declaration against taking arms against the king : and that i will conform to the liturgy of the church of england as it is now established ; is also a general promise , and who but the law-givers can make the meaning of it to be , an exact , strict , constant , close conformity ? which i question whether any man ever did at all times , no not the preacher himself , perform , but might disconform by over-doing . there is another general word , we consent to the vse of all things ; but exactly , strictly , constantly , must be the addition of him , who hath no authority either to add or interpret , it being a rule in the law , interpretatio ad eum spectat , qui condere potest . philip decius de regulis juris . to conclude this particular ; i make bold to ask any man , . did the law-givers foresee all accidents that might happen , and conclude all occurrences of providence within their fore-sight ? and to make an invariable rule for all particular times and occasions ? i believe none of our law-givers will say so , for they know they are but men. no law-makers , being men , can foresee , or set down all cases that may happen , saith mr. perkins of christian equity . . did they foresee that some ministers cannot maintain curats or readers to help them ? that many parishes cannot maintain , or have not a minister entire to themselves ? that we have not organs to make the service easy and delightful , as some have ? that in some countrys , parishes are of a large extent , and the people cannot come together so early as in london and market-towns ? that catechising and preaching must take up time ? and foreseeing the weakness and age of ministers , that must do all themselves ; that many offices of baptizing , churching , burying ( which i have known all to be performed at one assembly ) and yet require a strict , exact , constant duty of reading all , and every word ? did they foresee , that if the word be not constantly and duly preached , the greatest part of our people will not come to church , some thinking they may be idle and lazy as well as their ministers ; and others will go where they may hear and profit ; and for all this , did they require a strict , constant , exact conformity of ministers , notwithstanding age and infirmities , to read , perform all offices , and preach besides ? i will have mercy and not sacrifice , saith god ; but what say such hard masters as these ? . did the law-givers foresee , that in great and crouded churches , it is either impossible or inconvenient , and indecent , where the fashion is for men and women to sit promiscuously in pews , for all to kneel at prayer , and yet enjoyn them to kneel at the confession , absolution , and lord's prayer ? &c. did they foresee that deacons do baptize , and yet say in the margin of that book , here let the priest make the sign of the cross ? if there be no equity of construction , a deacon cannot lawfully use the cross in baptism . . did they foresee the resolution of the dissenters to persist ? the great danger to the protestant religion by our divisions , and penal prosecutions of them ? ( of which the papists have made great advantage ) and for all this enjoin a strict , constant conformity , or excommunications , and writs , de capiendo ? &c. i might add more queries , but i proceed to his reserve . this reverend man thought there was strength enough in his main body of arguments to bear down the whole force of the feeble moderate party . but to make all sure , he hath placed two reserves , the power of the king in his declaration , to stand to the act of uniformity , anno . and the other , the power of the house of commons vote , of feb. . . to grant no indulgence to the dissenters from the act of uniformity . now against this reserve , we are not afraid to come out with as great an authority as he argues under ; and we think , we have the better , because it is a later , and the fruit of twelve years experience . see the king's declaration of indulgence of march . . and against the vote of the commons , of feb. . . we will oppose more than one vote ; even a bill brought into the house of lords from the commons in favour of protestant dissenters : after that his majesty had cancelled his declaration of indulgence , which bill had certainly passed , but for want of time ; the parliament being prorogued till october . , before it passed the lords , as it certainly would have done ; the bishops then joyning with the temporal lords , and were willing to take away the assent and consent , and renunciation of the covenant . a bill in . in favour of protestant dissenters is of greater authority , and we suppose built upon greater reasons , than a vote against indulgence in . we might tell you of a bill for uniting protestant dissenters , read december . . and other votes ; but it shall suffice to have overmatched a vote of that same house of commons in its younger days , . by a bill of the same house in its riper age , . and now , if i thought this arguing but in this point , unconvincing preacher could answer me , i would intreat his favour to ask him whether the law-givers of this act did foresee and provide against a change of their own thoughts and resolutions in reference to this very case ? and then , whether we are to take the sence and meaning of the law-giver from his first , or from his last and maturest thoughts and declaration ? but if they had remained unaltered ; the words of the act , and our declaration and subscription , being general , and not limited by any after-declaration of the same power , for a rigid construction , we are inclined to interpret them with the equity , and moderation of a known rule of law. benignior interpretatio semper capienda est . i have now done what i designed , and taking the defensive part , i shall not pursue the learned , preacher through the rest of this branch of the use , wherein he speaks , more of himself , than he doth to his auditory , of any duty that concerns them ; but had rather follow him a thousand paces in the practice of the christian duty of honest moderation , than give him one contradiction . and i do again profess , that i am extreamly sorry there is so much matter of just offence given in a sermon , and from such deductions of application , more suited to the times than the text ; wherein two sorts of men are marked with a black coal , the profest dissenter , and the viper , as the moderate conformist is called by this brother . but if it be so great a crime to be a dissenter and a nonconformist ? who are they who are most guilty of making dissenters ? they who urge a sense of conformity more rigorous than the law ? or , they who give a moderate exposition of general terms ? and who are they who do the best service to the church , they who by christian moderation bring them in , or they who keep them out , and will not give them the least harbour within their church-doors , but beat them out with opprobrious , reproachful girds ? i do observe , that reverend mr. baxter doth often give the rigid and milder sence of what is required by law , and the nonconformist , taking the words in the rigid sence , cannot conform . plea for the nonconf . sect. . we are sure then moderation doth not keep out , nor make the breach — . and having said thus much by way of vindication , we plead not guilty ; and taking conformity in the whole latitude for soundess of doctrine , holiness of conversation , for serious , and reverent , and rubrical order in worship , we are ready to endure a trial at any time , and they who condemn and arraign the moderate conformist , do at the same time condemn the governours of the church for a very supine moderation towards us , and drowzy negligence , in not saving the church from the moles and vipers , by executing the laws upon us , if we are such offenders . sect . iii. i have now done with one part of our vindication from the imputations thrown upon us on one side : we are obnoxious to many severe censures from another side , from many of our dissenting brethren , who wonder how we can do many things which they cannot , and for not doing them , have suffered for many years to great loss and hardship . it will be necessary to say something by way of apology to them ; which is the second part of our vindication . two things are most commonly objected against us . . the love of the world. . that we by our conformity have left the nonconformist brethren under the censure and ill character of factious and obstinate men , and have made them the less to be pitied in their sufferings , and their way of return to the service of the church as narrow and strait as it was at first . to the first we say , that those brethren that censure us , ought to keep out of the seat of judgment ; and that every man's motive is known to god , and should be observed by his own conscience , and its sentence attended to , either for repentance , or for peace . we make no apology for any corruption of mind , or affection . but we hope that many have been carried upon purer motives . to the second we can say , and we profess , that we have tasted of their cup , and it hath been grievous to us , to be separated from our brethren and fellow-labourers in the lord ; and are sure that many of them are glad that good men have conformed , and say , as some old nonconformists have said , if good men did not conform , what would become of the church of god ? the wiser , and holier , and moderate part of our brethren have been , and are the more charitable in their censures of us , and have contributed much to our encouragement , and are comforted to see the common salvation promoted by any hand , and the truths of the gospel with a good conversation maintained and kept alive . and we do also profess , it is more grievous to us to be judged of them that are one in christ , than to be reproached by others of a common or worldly spirit . and it is one part of the great unhappiness of our constrained and necessitated separation into two ways , that our mutual confidence , acquaintance , and communication hath suffered a diminution by it . but if we have with satisfaction to our consciences conformed , there are great reasons why we should , yea , more , we ought to put the most candid interpretation upon the laws and terms of our admission , that they are capable of , and abate the rigors of a private judgment as much as may be , for peace and communion in society . and our reasons for our conformity are these : . we are called to an office which we must perform and discharge , as those that shall give an account to christ at his appearing . . we cannot execute this office with freedom , except we come up to the legal terms . . we cannot but esteem it an unvaluable mercy , that the christian protestant religon is established by a temporal law. . it is meet that we submit to some test , by which our governors that protect religion , may have some reasonable confidence that we will be true to it ; and according to the nature and use of the things required , we make a difference between one and another of them ; and with a construction of charity , which thinketh no evil , we will take the things in the most favourable sence . . we must labour as much as possibly we can to spread , diffuse , and sow the word of grace , that true christianity , its truth , faith , power , and savour may become national ; that every corner of the land may be filled with the knowledg of the lord. . to this end parochial limitations do much conduce , ( wishing such a division might be made every where , more conducible to that great end ; or that more ministers , with comfortable maintenance , might be placed , according to the moving and extreme necessity of a multitude of souls ) ; and as parochial bounds do much serve to bring the knowledg of the gospel to particular families and persons , so a legal maintenance is necessary . . if there were not parochial ministers and ministrations , what would become of vast numbers of precious souls , even the far greater number of souls in the kingdom ? that this consideration may be the more obvious and apparent , and convincing upon their minds who differ from us , i will spread it abroad , and lay it open in some particulars . ( . ) the far greater number of the nation are ( i think ) baptized ; they are baptized into christ , entred and admitted into covenant with god by baptism , and these are to be instructed in the duties of a people in covenant , and trained up into meetness for the privileges of that covenant-state . the placing of ministers fitted for this work , to take care of the education of souls in the christian faith , and way of the lord , is as necessary , as the placing and fixing of school-masters in particular schools . and how the disciples of christ can be bred and brought up in a better , or so likely a way , is not obvious to our understandings . ( . ) tho the relation of pastor and flock is not founded on right of patronage , and episcopal institution and induction ; yet a pastor so legally sent , is obliged in conscience to the oversight of the souls of that people , and to exercise that office to which he is called and engaged towards that particular people ; and by his fixedness among them , he hath the opportunity and advantage of doing more good upon them , than if he were an ambulatory preacher ; and people have the great convenience of access to him in all cases , for instruction , and spiritual good , ( if they were disposed ) yea far more than if he did , as some physicians and lawyers do , that keep markets and market-days , which would be liker an occasional or necessary visit , than a careful inspection of a watchman . ( . ) he that resides upon his charge , hath the advantage of quiet and constant studies , continual employment , and may know the state of the flock , and what manner of preaching , and what subjects are most like to do them good , to do them the most and the greatest good ; and by a personal knowledg of the congregation , discipline may be more duly administred . ( ) and not to multiply arguments in so plain a case , if we take a view of the great diversity of people in the land , divisions would multiply , prophaneness and barbarity , tares and wild grapes would in a short time over-run the field and vineyard , if there were not able and faithful parochial pastors . let us observe , . the great numbers of those who are persuaded of this way of worship , that it is not only lawful , but acceptable to god , and safe and profitable to them ; why should not care be taken of them , that they may enjoy the liberty of their judgment , and be provided for . . here are those who are educated in this way , to whom it is become familiar , and who are prejudiced against other ways , with which they are unacquainted : if respect were not had to these , they would suffer loss , and be in danger of temptation and seduction . . here are o how many grosly ignorant , prophane , stupid , negligent ! and these would yet degenerate into a worse kind of men than now they are , as bad as they are , if there were not a face , profession , and exercise of religion maintained among them . fear , shame , custom , conscience , conformity to others , do sometimes bring these to sit under god's ordinances , which may be successful upon them , to work them to some knowledg of god , and eternal life by christ , and to keep them in awe of god , from running out into paganism , or brutish atheism . but if there were no inspection or care taken of them , they would grow more careless of god and themselves , and plead the negligence of ministers , for their gross negligence of themselves , and the things of god. they little care what becomes of them already , and retain but a little sense of god and godliness now ; but they would quickly throw off all , if they were left out of the ministerial care. . here are many young and aged , weak , impotent , lame , sickly , that cannot go abroad to seek the bread of life ; if it were not brought to them , they would also perish . . here are many ( tho alas too few ) sober , awakened , careful , diligent , and holy souls , both weak , and confirmed in this way , that would suffer great loss , make less proficiency , decay and languish , and be in danger of temptations peculiar to them , if the lord's day were not constantly spent , and each part of it filled up with ordinances , at a convenient distance from them , or nearness to them . and to make this distribution and distinction of persons within these bounds , argumentative and conclusive , i must add , that if wise , orthodox , able , skilful , diligent , painful ministers , which i take the moderate divines of this church to be , had not , and did not conform , in what a broken , divided , confused state had we been many years ago ! for in the dark , mistaking , and divided condition of the nation , men that study and maintain the doctrines according to godliness , that preach the truth as it is in jesus , that distinguish between essentials and accidentals , between fundamentals and ornamentals ; that lay the greatest weight upon foundations and necessaries ; that press the weighty matters of the great commandments with greatest urgency , and hang the garnish upon their proper pins , provide solid food for hungry and sound hearts , and keep the family best together ; these are the men that draw others in , and keep them in that are brought in . extremes would never stand so nigh as they do , if moderation did not come between them . there are no men so fit to state our controversies , none so fit to give every truth it s own place , as men of inquisitiveness and temper : none can better take in , or cast out , try and weigh gold , and make allowances , than they : they give to god the things that are god's ; to caesar , the things that are caesar's ; to pastors , the things that are pastors ; and to people and flocks , the things that are theirs . they can distinguish between enemies and friends ; maintain a christian , necessary opposition against the enemies , that they may not spoil us , and take from us what we are entrusted to maintain and keep ; and make accommodation between mistaking and suspicious friends . all kind of good qualities and graces meet in the most considerable degree in the truly moderate : they follow not copies , but originals , look into things themselves , and gaze not upon images till they dote upon them ; form a judgment upon the disquisitions of reason ; take the true measures , as far as they can attain , of things and persons , and keep the rule of right-judging : their wisdom and experience procures a candid respect to their judgment and example , yea , even to their tolerable , and by them unavoidable mistakes . they who walk in the way of god , chuse to follow them , because they lead by a double light , the one of sound doctrine , the other of holy example . and if any men in the world can allure and draw , convince and satisfy men of other minds , they are the men who are endued with that gift ; for they move upon the weight of reason , and persuade with affection . all that are truly pious are drawn and allied to them by their piety , or comprehended in their charity : they can keep pace with the strong , and yet are careful not to leave the weak behind . the moderate man accommodates and suits himself to all , not by a servile flattery , or affectation of popularity , but by an imitation of god , who doth good to all , and an equal distribution of just proportion of honour and duty , of kindness and charity to every man. in a word , his aims are high to bring glory to god , his endeavours are constant , his submissions to god's teaching and will are humble and subordinate ; he takes and follows one rule for himself and others ; he labours to bring the irregular to that rule , and to keep them to it , that desire to walk by it . he values what and whom others disesteem ; he keeps what others throw away , and regains what others lose . he is neither too hot for others to touch , nor too high for others to reach , but the servant of all , to gain the more . he is the fittest man in the world to set things right that are amiss , and to keep things right that are so . no man can sooner see an error , nor pardon it ; no man studies more to magnify god , and christ , and his office , and to nullify idols , and images , and fancies ; no man more steady to things immoveable ; no man sooner drawn to change mutables upon great reasons , to preserve immovables ; no man more set to gain christ to himself , and souls to christ ; no man hath less to say for little things by way of contention , and no man can say more for them in reason and argument , nor more for great things ; no man easier persuaded to peace than he ; no man more persuasive to reconcile man to god , through the reconciler christ , nor to reconcile men to men , or christians to christians . had not he conformed , many would not , that have . and if the extremes of conformity and nonconformity abate and meet , or endure one another in the same nation , they must come down and up to moderation ; both extremes must be bent into a ring of comprehension and unity , by moderation . sect . iv. and since moderate men have conformed , there is very great reason why they should retain and exercise this moderation towards all men , even towards them that dissent from them , on every side . and i will assign , first , general reasons , and then more particular , fitted to the several parties that are among us . first , the general reasons are of these many kinds : . because we are christians , under a particular obligation to this duty , let your moderation be known to all men , urged by a mighty reason , the lord is at hand . . because we are christians , we should form our conversation according to the pattern of our heavenly father , and blessed saviour , who governs and keeps the world and church together by moderation . . because over and above the goodness of nature , we are obliged to put on christ , and to walk in the spirit , which is a spirit of grace , and whose fruits are , love , joy , peace , long-suffering , gentleness , goodness , faith , meekness , temperance . . because we are under the government of christ our king , and his holy spirit , by his holy and good laws ; and therefore we ought to be the most exactly governed persons in the world ; and being so , we are not only to refrain from the irregularities and excesses of our thoughts and passions , words and actions , but to be and act conformable to the very image and example of christ ; and being so governed , we exercise a temper towards all men , in all things . . because we are to save and order our selves , to gain others to what is good , and to keep humane and christian society together , in love , righteousness and peace , which will fall to pieces , except kept together by temper and moderation . . because the most wise and experienced , the most pious and learned , the best-acquainted with god , his laws , his ways ; the best-acquainted with the history of the christian church , and make the best use of it , with humane nature , and its welfare and government ; the most publick spirits , and best men , have been the most moderate . these are some of the general reasons ; the particular reasons are many , with regard to particular persons , of differing persuasions . . because we are but disciples and learners , in an imperfect light , and that light diffused and communicated to others , as well as to our selves , we cannot enquire and search , nor find out and retain the truth , without a temper of humility in our enquiries , and of zeal and love in our acquisitions of the truth ; and we must know , that others have their share of reason and light , as well as we . . because we must acknowledg any spark of light and truth , shining in the arguings and tenets of others , and must be ready to close in with truth where-ever we find it ; and to persuade , or be persuaded , that we may close , or bring others to a closure with the universal truth , which can never be without moderation of judging of our selves and others . hence we are to shew our moderation , ( . ) towards our enemies ( i wish we could give them another name ) of the popish church : . in a modest investigation into matters of difference . . a just state of questions . . a rational divine proposal of arguments , both offensive and defensive , drawn from the light of nature and scripture . . that we may convince them , that we are not against them out of opposition and faction , but because we cannot part with truth , nor subscribe to , nor entertain their errors ; we will acknowledg any truth that is professed among them . . we would live in the exercise of holiness , love , peace , and forbearance , as far as we can with safety to our souls , and the souls of others , as far as we can with safety to our lives , and just rights . ( . ) towards other dissenters we exercise moderation , . because we agree not only in fundamentals of religion and government , but in the necessary adjuncts of worship , and design of advancing our christianity in doctrine , heart , and conversation . . because there are among them men that are strong , and of great attainments , and they have reason to satisfy them , as we have to satisfy us . we had rather close , than peremptorily insist upon opposite reasonings , as knowing it is a great duty to communicate together , to love , and forbear one another . . because there are also such as are weak , and we can never instruct , convince , and persuade them but by moderation , allowing them time to think of things , as well as proposing to them what is fit to be thought upon . in a word , the matters in controversy are less and fewer than the points of agreement ; we had rather close in the greater , than break for the smaller , which are things in which we ought to shew our moderation . sect . v. . because they are matters of great difficulty , determinable only by exact prudence , in a due observation of a great variety of circumstances , which do much change the countenance of things . . because they are matters of controversy between studious , wise , and pious men. . because they are in themselves matters of small moment , some of them being but hay and stubble , in comparison of the foundation , or of gold and silver ; but mint and annise , in comparison of the weightier matters of the law. . because they are matters of christian liberty . . because they are matters that occasion too much scandal ; they who do them , offend the weak that scruple them ; and they who omit or refuse them , offend them that require them . and suppose that some that are now weak , may out-grow the weakness of understanding and judgment , yet there is a succession of weak ones , following one another , of babes that have need of milk ; and by consequence there must be a continual exercise of moderation and condescension . . we cannot deny them the benefit of our moderation , because there are matters of as great , and greater moment to the life and honour of religion passed over , or not punished in some that are most averse from them , as any thing which they hold and insist upon , and make the reason of their dissent from us . . if there be any pity in us to poor erring souls , we must shew it in moderation ; know we not that we our selves are subject to errours ? that many err unwillingly ? that all have not a capacity to judg ? nor means and leisure to be inform'd ? that many are prepossessed , prejudiced , melancholy , overturn'd by passions ? do not we know the power of a scrupulous conscience ? that there may be honesty of heart in loving god and holiness , in hating sin , and desiring to please god in his worship , that cannot dispute , nor understand an argument ▪ nor our distinctions ? how can we save some with fear , making a difference , but by moderation ? o how merciful and indulgent is our heavenly father to many weak , froward , pettish , complaining , sickly , staggering children ! and should not we be like him ! if we cannot convince them by clear , and to us satisfying reasons , by love and beneficence , by all courtesy and endearments , by painfulness in our callings , commending our selves to every man's conscience in the sight of god , by holiness , and exemplary lives , we are at a loss ; the weapons of our warfare being only spiritual : we will commend them heartily to god , and if we cannot gain them , we will be very careful to give them no just cause to depart from us , by denying any thing within our power to grant them . . there are not many things of which most men can be very confident ; and one great and common cause of confidence , is their abounding in their own sence , and not knowing what contrary parties can say for their persuasions : there is hardly any matter of controversy between the conformist and nonconformist ; but there are different thoughts of the very same things among conformists themselves : there is good reason therefore why we should be sober and modest , which are some some of the vertues that moderation is exercised in . . on the other hand , we are sensible , that obedience , peace , order and uniformity are great things ; and on the other hand , i think no man can think that the things , which are the instances of obedience , which are said often to be things indifferent , to be under-valued . if i say the harm and danger of precious souls , are of far greater consideration . if we think then , that if authority think sit to silence the controversy by the removing the matters of those things , not good , or necessary in themselves , that the salvation of precious souls may not be obstructed by a rigorous exacting of them : we make but a moderate estimation of them if we think them of less moment than the good or evil to souls for whom christ died . better the controversies were buried , than that souls should be endangered to perish for them . and though touch not , taste not , handle not , a needless scrupulosity , shiness and displeasure against them , be the cause of irregularity ; yet it must be acknowledged that a zeal for ordinances , without unnessary rites , is laudable , and a zeal against rites is not so much to be blam'd , as the evil to be fear'd on the other hand , to those many erring and superstitious souls , that think ordinances are not ordinances without them . we cannot rhetoricate upon them as some men do , that they are helps and ornaments to devotion , that they are edifying in their nature and vse ; for if so , they are necessary , and the ordinances are maim'd when they are taken off . we know no inconvenience or dammage , but good to have followed the abolition of many ceremonies formerly in use , for some of which as much may be said as for these in use . and two things prevailed upon our reformers to lay them aside : . their multitude : . and principally , because they were abused by the superstitious blindness of the rude and unlearned ; and partly by the insatiable avarice of such as sought more their own lucre than the glory of god ; that the abuses could not well be taken away , the things remaining still . of ceremonies , why some be abolished , &c. we have not omitted to instruct our people in these things , and yet many attribute too much to them ( and those that look upon them as they are in their nature and use , cannot be stiff for them : ) there is as great reason to forbear them that scruple them , as them that are too fond of them , not to say too superstitious ; to the one they are a stone of stumbling , to the other they are a part of the building . and setting aside the authority which commands them , and may withdraw those commands without detriment to religion ; they who say the ordinances had them not , have as much at least to say against them , as they have , who cannot be without them . we are indulgent to these , who err from the doctrine of the church concerning them ; as obedient children , we do heartily wish we could be as indulgent to those who are of a different mind , and as far as we may , and in some things we may be tender towards them , we cannot but we must use an honest moderation . sect . vi. and if it were not that we are to shew our moderation to all men , we could not forbear complaints and deep resentments of the carriage of our conforming brethren , who in many sermons and printed discourses , do represent us as if we were a dangerous sort of men , to church and state. we are not insensible of the things in which we cannot , and therefore have not concurred with them , which may give them offence . we have not declined , when we had occasion and opportunity , to give our reasons for our forbearing , or refusing to make up the number with them , with which we are still satisfied , and never saw any reason to change our judgments , and to give us cause to repent , as for an omission of any duty . but we will stedfastly shew a moderation of meekness and patience , and bear what 's fit for us to bear . we will not make our loud complaints under the many censures , representations , and misconstructions that are thrown upon us ; for indeed they are but a bundle of sticks and not of rods ; and by our moderation we will pile and bundle them , as protogoras did his bundle of sticks , so handsomly , that they will be lighter by their bundling up . but why we should be misrepresented to the world we can see no cause , but what calls for our commiseration . it is some kind of surprize to us to read and hear in publick what hath not been as much as whispered to us in private . and before , we are told of offences in private , and before the church be told of us , to tell of us to the magistrate and to the world , is not regular nor friendly . to declaim against us for moderation ; truly so called , would be to commend us to the world and to good men. but then that we may first dy and stink before we come to be formally prosecuted , that we may be suspected and then hated , and then used we know not how ( nor we know not why ) we are painted in the colours of the fowlest fellow in the dock . but we are sure this paint will not endure the fire ; not this oratory to be taken for evidence , before a just tribunal : neither can we see such propensity in so many men to fall in love with moderation , that there is some need to paint her as an odious creature , to take them off . the charge against moderate men , consists of many articles , to all which we make a short defence . . we have given legal security to our governours in church and state. . we endeavour to perform all duties without offence . . our moderation is our conformity to christ , and his gospel , to the doctrine of this church . . as the law is our rule , so it is our security , and we rest under it . . when we shall stand in need of favour , we will thankfully accept it , but think it our duty so to live , and carry our selves , as little as may be not to need it , though we know , nullum ingenium placuit sine veniâ . . we are strangers to that part of history , which preserves the memory of mischiefs or ruine , brought either to kingdoms or churches , by moderation , or moderate men : we are utter strangers to any undermining practices ; and if our words be not taken , we can endure a trial , and therefore know no reason for this giving notice to the magistrate , or the world , to beware of moderate men. we never heard that sitting even , ever overthrew the boat. but on the other hand , we know what moderate men have done to settle , compose , reform , to preserve states and churches . . our government is justly celebrated for its admirable temper and moderation : certainly moderate men are never like to overthrow that which comes so near their own temper : and if its peace be ever disturbed or broken , it cannot be by them who are men of peace , as all moderate men are . the most we can desire , is a prudent accommodation of some laws to the present age , and the necessities thereof , as our fore-fathers did to their times upon no better reasons ; for we know no standing rules for perpetuity , but those of our blessed saviour and his apostles . sect . vii . if there be any vertue , if any praise , we should study , think upon , acquire and exercise moderation . i shall not discuss whether moderation be a single vertue , or a cluster of vertues ? whether it be a grace adorning the christian court ? or , rather a queen that governs and imploys other graces in their several services and offices ? we are sure that mankind was first spared , and afterwards restored , and ever since governed by divine moderation . man's first constitution was tempered by moderation : there was an union , or a combination of heaven and earth , of spirit and body , to make him up compleat and perfect man. an excellent happy creature ! visible between the creator and other creatures in a middle state of freedom and obedience to his maker , and of dominion over other creatures , lower than angels in respect of his earthly extraction , equal to angels in respect of holiness , above angels , because of his dominion , and authority to stamp what name he pleased upon the creatures . and once more see the moderation of the disposal : adam had the name and subordinate power , but god retained the absolute soveraignty . god had the right to bestow them , adam had the use of them , because he had the need , and was to have the comfort of them . had he kept this middle station , he had continued happy ; but aspiring to an extream of ambition , he fell to an extream condition of poverty and misery . in this state goodness and forbearance did first forbear him : god stays till the cool of the day before fearful adam heard his voice , that he might have time to study if he could find a remedy , or find some shift , or lye down at the feet of mercy , which was not promised to him before . infinite mercy did interpose between holiness and justice , and the inexcusable offender , whose excuse made his case the fouler . what course did god take to save him ? he went a middle way by a mediator , god and man. grace shall save the sinner , and righteousness lose nothing thereby : the law broken shall be perfectly fulfilled ; the curse shall be born , and taken away by him that bare it . every man that is saved and called , is put into a middle state of grace in this life ; he is advanced from a slavery to a sonship , but a son under age. now are we the sons of god , it doth not yet appear what we shall be . and ever since sin made the great and lamentable alteration in the world , by bringing in death among us ; god hath governed it by a glorious perfectly divine moderation . he governs , commands and judgeth by a law that is holy , just and good , and so his ways are equal . they are the best and happiest men in the world , both in themselves and to others , that are renewed after his image , and act according to his laws in imitation of him ; and they are they who are the most moderate , that govern themselves and govern others , or are governed by the rules of moderation . a moderation of elements and humours makes the best constitution of bodies ; grace and vertue gives the best temper of soul , which keeps the mean between the excess and defect ; and in the state of grace the exercise of grace is the shewing of our moderation . christ , to whom all things are committed of the father , rules his church by it , and all the members of it are to shew it to all men ; to them that are without , and to them that are within . this is like the stifness and flexibleness of the nerves and arteries ; the soft and smooth ends of the parts and members of the body , where they joyn and meet . in a word , moderation is the ballance of the ship , and the cement of the building , the just proportion of the mystical body . if the whole body were an eye , where were the hearing ? if the whole were hearing , where the smelling ? &c. but god hath so tempered the body together that there should be no schism in the body . cor. . , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; vno quodam temperamento inter se conjunxit , adeoque conglutinavit : dr. slater in loc . all christians are joyned together by one temperament , that there might be no schism : that 's god's design , to prevent division , and casting out , or cutting off of members , or any carriage of men of higher gifts , to offend , and neglect the inferiour and weak . and the words of the grave and excellent musculus ( in ad corrinth . c. . v. . ) , are worthy a recital . significat ipsissimum esse schisma ecclesiae , quandi membrae illius ab hac sum mutuâ solicitudine aliena , quiquid tandem verbis ac ritibus prof●tiantur . for the unity and integrity of the church ( saith that excellent man ) doth not only consist in an outward conformity of religion and ceremonies ; but also , yea and more , in the consent , concord and unity of the mind of spirit . detur autem è tot millibus ecclesia una , in quâ mutua ista membrorum cura vigiat , & locum hoc genus schismatis non habeat , quo planè schismatici sunt ecclesiarum capita & praesides , quorum pectora nulla inferiorum membrorum curâ tanguntur . the very head of schism , which divides it self into so many channels , rises from disaffection ; and mutual care and fellow-feeling of the sufferings of any member , is the effect of this temperament ; and the cure of schism is effected by the application and exercise of love , care and sympathy : and the schism so plainly spoken of in cor. . might , one would think , come sometimes into the consideration of men who insist upon other notions . according to this admirable temperament and moderation , making such a connexion between the superiour and inferiour , the stronger and weaker members of this body , hath our saviour , the head and law-giver , made those general laws for the perpetual government of his church : and in the first councel of the apostles and elders , they determined that controversy and debate with great tenderness and respect to all the members of the church , not laying any other yoke upon the necks of the disciples , than things necessary , acts . and the same mind which was in christ jesus and his apostles , should be in all christians , as to this very grace of moderation , and duty of shewing it to all men. and because it is a grace which we cannot be without , and having attained it , must not conceal but shew it , i will detain you a little , while we look into the text where it is enjoyned us , and wherein the glory of christ is much concerned and seen . in the text philip. . . the word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cannot be rendred by one word ; one word cannot hold its signification , say some learned men : it is rendred mitis , aequus , facilis , mansuetus , tenis laudabilis , sedatus , moratus frugi , modestus , civilis , prelus , in constantine's lexicon . by christian expositors it is rendred , modestia , moderatio , lenitas , aequitas , humanitas , candor , probitas , meekness , clemency ; in our english bibles , it is englished clemency , acts . . genteel , pet. . . gentleness , tit. . . jam. . . cor. . . patient , tim. . . and to find out the meaning of the word ; learned men give the etimology of it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like , equal , even , agreeable : so musculus and zanchy , or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cedo , to give place , or yield , as zanchy and others . it is a word of a vast extent , and a vertue of general use. it is known sometimes by its contrary , sometimes by its company , sometimes by the quality of the persons of whom it is required , or by whom it is exercised , and the various objects upon whom or which it is acted : in a philosophical sence , it is as much as that which is decent , meet , convenient ; in a legal , it as much as equal , to which rigor , or exact , strict , justice is opposed , and too large a remitting or evacuating of the law , and it is to be shewed in the constitution , interpretation , and administration or execution of laws ; and it is very commonly taken in this sence : but we must search for it in the theological or moral sense of it ; and in the strictness and limitation of it to christians , let your moderation be known , and in the extent of its object , to all men : which doth include all matters and occasions of conversation . it is here rendred in a word of a large signification , that signifies as much as rule and government , and the observing of the just mode and mean of a christian carriage ; and is as much as behave , carry , govern your self so towards all men as under the eye , and as ready to give your account to the lord , who is at hand to judg and reward you . this moderation , temper , or government is internal and secret , or external ; and that either publick or private , according to the place and condition of the person , as his occasions are of conversing with all kind of men , in all manner of conversation , whether publick or private , religious and civil . the regulation of a man 's own self , is pre-required to the regulation of his conversation towards all men. it cannot be expected that i should run out into a large discourse upon this excellent subject . we may , with great profit , read the excellent discourses of eminent divines upon this text , such as mr. perkins , bishop reynolds , bishop wilkins , mr. joseph hill , in the morning exercises at cripple-gate , serm. . and mr. evans , in his sermon before my lord mayor , hath spoken upon some things very clearly and well . that which remains of my design ( having wip'd off the aspersions , or if that be too hard a word , and calls to mind some unhandsome usage , having washed off the colours that made the moderate man look with a dark and doubtful countenance , unlike himself ) is to represent him , if not exactly , yet in some of his noble and amicable accomplishments . and that we may take him right , the copy is to be taken from the divine hand , and pencil of the holy ghost in scripture ; for we do not now look upon him , as in a state of nature , and mere morality ; but of christianity and under grace . but if you looked upon him in the state of morality , you would most admire him of all men in that state ; he is the fairest of men , among men crept out of darkness , and the pit of corruption , into a light adorned and beset with the most compleat suit of moral vertues . but alas ! the moderate christian , the most perfect piece of grace in this life , is but an imperfect piece , if you turn up the robe of righteousness in which he is justified before god , and view him , as having sin yet dwelling in him , and groaning under his body of death . and it will prove too true of the unskilful hand that represents him , as pliny said of painters ; pictores pulchram absolutamque faciem raro nisi in pejus effingunt . first ; a moderate christian is a man renewed after the image of christ ; if he is not renewed , with all his acquisitions and formalities , he is but an heartless image of a living image of his maker . hence you may understand that the reason why there are so many exorbitancies , extravagancies , and excesses among men , is , because there are so many that prove not to be real living christians ; and why christians themselves are defective in their moderation , is , because they are short-sighted , too much conceited , and not enough mortified . secondly ; he is the wisest , best , and happiest man , that is most moderate : the wisest , because best ; the best , because wisest ; and the happiest , because best and wisest . . he is the wisest man ; for he is endued with the highest and divine wisdom , that which comes from above , from whence he is also born : the wisdom that is from above , is first pure , then peaceable , gentle , ( or moderate , the very same word as in the text ) and easy to be entreated , full of mercy and good fruit , without partiality , and without hypocrisy . jam. . . . he takes the sure way to be wise : for , . he goes for it where it is to be had , and by such means as the giver of wisdom doth direct him : if any man lack wisdom , let him ask it of god. he asketh , and he receiveth . . he ceaseth to be wise in his own conceit , and becomes a fool that he may wise . . having obtained wisdom , he considers his latter end , his highest and chiefest end and good , and all means tending to it . . he advanceth in his wisdom , . by observation and imitation of the only wise god , and christ , who is the wisdom and power of god. there is a likeness in his renewed nature of the properties and communicable attributes of god : and as god doth manifest the glory of his attributes in the government of the world , especially his church and peculiar people ; so he is a follower or an imitator of god , ephes. . . and he never errs , but when he deviates from his example . . he walks by a law , which maketh wise the simple . . as god is his end , and the law directs him to it , so he keeps his end in his eye . ii. he is the best man : for altho he is defective , and often out of order , yet he hath , first ; the best-temper'd soul of any man. he hath the best soul ; for , . he hath the best mind or head. . the best will and heart ; and by consequence , . the best qualified affections and passions . dly ; the most regulated sensitive appetites . dly ; and by consequence he lives the best life , and doth the most good in his place and calling . . he hath the best-temper'd soul and spirit , for he hath the best mind or head. he hath the best mind , . for apprehension . . discretion . . dijudication . for , ( . ) he is illuminated by the spirit in the law , which enlightneth the mind ; he hath an understanding given him ; he perceiveth the things of god. ( . ) he apprehending , . things of a contrary nature , as good and evil ; . things good , but in differing degrees ; . things of an indifferent nature , capable of being good or evil , according as they are used ; he discerns between things and things . ( . ) by dijudication , or an act of judgment , he separates things evil , to be rejected ; things good , to be embraced ; things indifferent , to be used or let alone , according to use , end , and circumstances . and now we may call a moderate man , an understanding , discerning , judicious man. he is judicious , and hath three sorts of things before him : . matters of faith. . matters of opinion . . matters of practice . ( . ) in matters of faith , necessary to be believed to eternal life , there is no place for moderation , in the common sence of moderation ; for we must earnestly contend for the faith which was once delivered to the saints . a moderate man , taught of god , is zealous in all things which he ought to hold fast ; and this zeal in its highest strain , and advanced , is but moderated and directed according to the everlasting importance of those precious and necessary things . ( . ) in matters of opinion , probable , but not evident , he is only stiff and zealous according to their derivation and tendency : if grounded upon scripture , he is so far zealous , as he is in love with the word of grace and truth : if they tend to god's glory , and man's spiritual good and salvation , he is so far tenacious of them , as he apprehends their tendency to be to promote that . but he is moderate in matters of opinion , reconcileable to truth , consistent with holiness and charity ; he contends not for or against these things , but with modesty and sobriety . ( . ) in matters of duty and practice , such as respect god and man ; these stand in a different degree , and according to their place in god's commandment , a moderate man doth intend or remit , rise or fall . and all these things may be matters of debate and controversy ; and in the controversy he makes a difference of , . things , . persons ; and governs himself according to the rule of god's word , right reason , and prudence . . his head hangs not loose , but his heart and will is become conformable to his mind ; and so his heart and will are made better by the goodness of his mind , his mind being enlightned , and a judgment passed upon convictions of good and evil ; so he nills the evil , and wills the good. he understands and knows what god declares and pronounces ; he judgeth in himself according as god pronounceth ; and willeth and nilleth , according to his judgment ; and being obedient to his judgment , he is a consciencious man. and hence another true part of the character of a moderate man appears : a moderate man is a true-hearted , honest , sincere , consciencious man , and therefore comes into the rank of the best of men. . and by consequence his affections are the most orderly and regular . he loves that which is good , approved and commanded of god ; hates that which is hateful , disallowed , and forbidden of god. it is a hard work to moderate the affections and passions ; it is a work for grace , vigilance , prayer , care , and time ; a strait hand must be kept upon them , with a watchful eye , or they will flie out like a mettall'd horse . they are easily moved , and put out of order by a watchful tempter , who hath the advantage of a constitution of body in every man , and knows how to come upon us by surprize ; but no man sits so even in the saddle , as a man of a moderate judgment . if he cannot prevent their flying out , he can soonest restrain them , and recall himself . and if his affections are inclined or hang by a partiality , 't is towards real good man , and for that which appears in them , which is most worthy of our strongest love , namely , god and godliness . and he is not inexcusable himself , who is apt to excuse them whom he hopes god will pardon ; yet still his judgment is not perverted from a right judgment of sin and infirmities . a moderate man is subject to commotions , but he allays them soonest , and keeps an eye and a guard upon them . thus you have seen his inside , his head , heart , and affections , the inward goodness of the best man. now observe the moderation of , dly ; his sensitive appetites . god's word revealing to him a kingdom , a treasure , a crown in the world to come ; and god's spirit convincing him of that glory and blessedness , and drawing his heart to things above ; the same word convincing him of the vanity , temptations , and danger of the world ; and his own judgment and experience weighing with him , he grows , as his faith and love to god and heaven grows , most indifferent , cool , and slack , or in one word , moderate toward the things that are in the world. ( . ) he grows moderate in his desires and pursuits , looking most to his duty , and the right use of the things of this world. ( . ) moderate in using and enjoying them . ( . ) moderate in bearing the crosses , disappointments , and losses of them . and hence he commends himself to us as a temperate , contented , patient man. dly , and lastly ; he is the best man , lives the best life , and leads the best conversation . the inside being made clean , the outside will not be endured to be unseemly ; the tree being made good , the fruit is good . here i need not speak , . of his conversing with god , which is , . dependent upon meer mercy , the mediation of christ , and the assistance of the spirit . . reverent , as becomes dust and ashes . . fervent , as a needy creature , in solliciting his happiness and salvation . nor , . with himself , which is intimate , impartial , frequent , as having work enough . but , . with others . and in his conversation with others , in what place , rank , or calling soever he is placed , he labours to govern himself according to the rule of his calling in general , as a christian , according to the gospel ; and of his particular calling , whatsoever that is . and he is a man that minds his own business , and is no busy-body in other mens matters , and acts from a threefold principle , . of self-denial , . of charity , . of righteousness . . he leads his life according to the principle of self-denial . if self be in the scale , the hand of moderation can never hold the ballance even , but when self is denied . he desires only so much of the world , as may help him in his duty and way towards heaven , neither poverty nor riches , but food convenient . he stands in no man's way that climbs for preferment , envies no man in it , justles no man out of it . he modestly refuseth what others ambitiously seek , and soberly useth what others abuse . ambition makes him neither head of a faction , nor emulation to follow a party . he serves no interest in the world , but god's . he knows he should have the same mind which christ also had , that he should not preach himself , but christ ; nor do as they who seek their own , things , but , like timothy , seek the things of jesus christ. . he walks charitably . if he hath faith in doubtful things , or things indifferent , he hath it to himself ; but he hath charity to others : his charity extends to enemies , to pray for them , to relieve them , to forgive them . he is charitable , even to hope all things that are hopeful , to believe all things that are credible ; he is charitable in constructions of things doubtful , and in his censures of men and actions . he is a man of so much love , that he is a man of peace . . he walks equitably . he is ready to receive according to the same measure he distributes : whatsoever ye would that men should do to you , do ye even the same to them . and this hath respect to all sorts of men. he gives to all their due ; to superiors , honour , tribute , and obedience . the moderate man is not turbulent to the government , but to his power supports it , and doth not shake it . if controversies arise about his civil rights ; . if the things be sufferable , he suffers wrong ; if not , . he seeks then by just practices to attain righteousness . . he dares not revenge ; for that is to be unjust to god , who saith , vengeance is mine . if in religious matters : if about the foundations and vitals , he is tenacious of an iota , zealous and resolved ; but useth soft words and hard arguments , as holy mr. dod said , aiming to recover truth , and not to revile persons . if about things meerly accidental and ceremonial , . he thinks , as our reformers thought , that christ's gospel is not a ceremonial law ; but it is a religion to serve god , not in the bondage of the figure or shadow , but in the freedom of the spirit . of ceremonies , why some be abolished , &c. . that decency and order is necessary to the solemn worship of god , and only such things as are reducible to those two heads . . edification is one end and fruit of ordinances and duties , and not of ceremonies . cor. . . our glorified saviour gave gifts to men , when he ascended , and gave apostles , prophets , evangelists , for the edifying of the body of christ ; upon the same reason , to the same end , from the same goodness , he would have given ceremonies also , for the edification of the body , if they had been necessary . . he rarely and unwillingly engages in the disputes about rites and ceremonies , having reason for his practice , he would have his practice pass for a reason . these disputes often run upon great mistakes , in the state of the questions , mis-applied scriptures , prejudices pass for arguments , and they blow up heats , waste time , enfeele men in the performance of great duties , and do more frequently end in divisions , and separation of minds , than satisfaction . . he hath a respect to the customs of churches , which commonly are sitted to the genius of their countries , while they retain their innocency . he can use ceremonies , well washed from superstition , in his own mind and practice , by sound doctrine . he is not ceremonious in the use of ceremonies , as religious divine things commending him to god ; and yet there is no man more ceremonious than he , for he useth them but as ceremonies , with respect to men , as human things ordained by man's authority . artic. of the church . . he doth not wonder that some men are zealous for them , when he considers their reasons ; nor why others are against them , when he considers theirs . if he can give himself a reason for their use , he may use them upon his own reason , tho not upon other men's : but he cannot see a reason , why they who cannot bring their reasons to them , should be compelled to use them , should be buried alive , or excommunicated for their non-observance of them . a diversity of ceremonies makes not a diversity of religions ; they that think so , are tainted with superstition . . he cannot see how our blessed reformers could well do otherwise than they did , considering they were but few , not enabled with the gift of miracles , the gracious king young , the nobility factious , the priests and popish bishops numerous , the people superstitious , and the government had enough to do to preserve it self ; a moderate course was necessary to be taken ( which is highly applauded by the learned mr. hales , in his sermon of dealing with erring christians , ) with respect to the papists . and now , if he may be so bold as to speak his opinion , it is moderation , and it is but moderation , that respect should be had to the present times , and the dispersion of protestants dissatisfied all over the land. these are not the things that will ever bring in papists ; for they have more of them than we have ; and if they came over to us for the sake of these things , it would be so much the worse for us to bring in papists , except they leave all that was meant by the old word papistry behind them . . he takes the whole text together , all things are lawful for me ; ( i.e. all things indifferent , neither good nor evil in their own nature ) but all things are not expedient . all things are lawful for me ; but i will not be brought under the power of any . cor. . . when they manifestly prove inexpedient , or when any soul is brought under the power of any of those things in themselves lawful , in their use they cease to be so . he observes and uses things lawful , when they are enjoined by lawful authority ; but when he finds them inexpedient , and do not further the gospel , or when souls are become subject to them , he cannot but wish the things in debate were left out of the laws , or left at liberty . and now he cannot but stand indifferent to things that are indifferent . iii. lastly ; lest i should forget my self , take the last sight of a moderate christian , and you see him to be the happiest man alive : st , happy in himself , and happy with respect to others . he is happy in the best temper of mind , happy in a clear discerning and judgment , happy in well-governed passions , not hurried , inflamed , and transported , not blinded by partiality to self . he maintains and keeps up the banks of sobriety , against the breaches of intemperance ; he lies dry , when others are under water . he is a lover of peace , a moderator of strifes , and by that means there is peace in his borders , when others are in wars and contention ; yet he is not so tame , as to be run down with insolence , or turn his back upon true religion , and leave it to the abuses of atheists , papists , hereticks . he is happy in the large and quiet possession of contentment . dly ; he is happy as an instrument of good to others , by bringing things out of disorder , into order ; by restoring a crazy , sickly state , into a happy temper . and it were happy , if they that use desperate applications , did in time observe their operation , and all the symptoms one with another . moderation looks on , and knows , that at last the father of the family must call her in , and commit it to her to recover it , and direct it to preserve its health . lastly ; if the moderate man cannot escape trouble and sufferings , he is happy in possessing his soul in patience , and that god will by his grace help him to keep possession of his soul ; and when his soul is dispossessed , the lord will commend him as a wise steward , that used moderation , in writing down fifty and fourscore , for an hundred that was due , and give him his reward . this moderate man is now out of fashion , but ( says dr. fuller , in his holy state , p. . ) once in an age he is in fashion ; each extreme courts him to make them friends ; and surely he hath a great advantage to be a peace-maker betwixt opposite parties , tho at present he is crush'd between them . an appendix demonstrating that parish-churches are no conventicles , particularly for reading the second service in the desk . in answer to a late pamphelt , entitled , parish-churches turned into conventicles , &c. if the title of this epistle to all the reverend clergy of the church of england were proved in the epistle , that parish-churches turned into conventicles , and informers inform , and magistrates proceed upon their information , it would be a great project to bring the wealth of the kingdom into the king's exchequer , to make the poor of our parishes farmers , and freeholders at least , and the informers fellows to peers , by the moities for so many conventicles kept throughout the kingdom , above twenty years , in most of our parish churches . but we hope that parish churches , being neither any man's house , nor barn , nor yard , nor back-side , may not come within the act against conventicles . and except they deny churches to be the houses of god , they know not how to sue the owner of them for l. for the house . but if it should so happen , that this notion should universally take , and gain assent and make converts , as he saith he hath made , pag. . and so rectors and vicars , because they have taken possession , may be adjudged owners of the churches , by some who wish there might be some law to undo us ; we are perswaded that our magistrates would not interpret the act , as including parish-churches , seeing it speaks of a house , in which a family doth inhabit ; or , if it be in a house , field or place , where is no family inhabiting ; yet we suppose it is a house that hath been , or may be inhabited , or was built to be a habitation ; and we hope that the parish churches are presum'd to be no places for unlawful assemblies , or conventicles . and for some other reasons it may be thought that the author might have invented another title for his epistle : he doth chiefly insist upon one piece of nonconformity to prove parish-churches conventicles , and that is , because we do not read the second , or the communion-service at the north-side of the holy table , when there is no communion , p. . and this omission is a sin of that nature and tendency , that it doth not only offend against the common order of the church , but hurteth the authority of the magistrate , and woundeth the conscience of the weak brethren , p. . he beseecheth us to consider what mischiefs we do both to church and state , p. , &c. a heavy charge ! and that 't is high time to provide against so dangerous an offence ! he tells us of two sorts of persons he hath to deal with ; one plainly confessing that 't is commanded by authority ; but say , they have their liberty ( to read there or not ) notwithstanding that command . another sort confidently tell him , there is no such command . and i suppose many may be found , that are doubtful , if not confident ; and i do profess i am neither convinc'd nor converted by what he saith , and shall be judged by the law it self by and by ; and make a few observations and oppositions . . he saith , the place for reading the second service , is without all doubt , a thing indifferent in its own nature . to this i oppose that a place inconvenient for saying or reading any part of the service of god is not a thing indifferent ; because it is partly what is read to the people for their edification , and partly the devotion of the people towards god. if the communion-table be sixed altar-wise , or be not removed from the upper end of the church , in very many churches the people cannot hear , and cannot join in prayer : some have made some such objection to him , which he doth not remove , and saith , be it never so inconvenient . this may be debated in a regular way , and the inconvenience taken away by legal authority ; but for any parish curat to judg of the convenience or inconvenience of a law — and thereupon to alter the law after his own model , is no less a piece of insolence , than to take upon him to be king , bishop and priest in his own parish . whereby we are instructed , that a minister is to read at the altar whether the people hear or no , and pray , or not . i know one doctor that takes leave sometimes of his great congregation , and goes to the upper end of a great chancel , rather like to his private devotion , than publick worship . but a great doctor had some respect to the edification and devotion of his people , when he set his man at the steeple to observe whether he could be heard from the table over all the church : to make trial of it , he interrupted his devotion ( as the story goes for true ) and called to his man by name : dost thou hear me now ? the servant answers , yes , very well , then the minister goes on . certainly this doctor thought it was necessary the people should hear and be edified , hear and joyn , and many of us curats are of the same mind . this was a reason in queen eliz. injunctions anno. . and can. . . pag. . he saith , it is only the observation or non-observation of all the orders , rites and ceremonies ( and none other ) which are appointed in and by the common-prayer and book of canons , which gives it the denomination of a church or conventicle . now , if i forget not , preaching and teaching in any such assembly as is described by the act , makes a conventicle , and the preacher finable l. . he saith , the plea of custom is not good in this case , because it is against a positive law. but we say , our positive statute-law allows of the custom of placing the communion-table ; so the rubrick before the communion , the table at the communion-time , &c. shall stand in the body of the church or chancel , where morning and evening prayers are appointed to be said . a custom is established by this law : this custom is as antient as the reformation . see the injunctions of bishop ridley , an. . in the collect. of records in dr. burnet's history of the reformation , p. . . pag. . doth not the book of common-prayer it self restrain all diocesans from making any order concerning any doubt arising about the use and practice of any thing in the book ? to this we oppose a clause in that preface , or chap. concerning the service of the church , in which are these words ; and for as much as nothing can be so plainly set forth , but doubts may arise in the use and practice of the same : to appease all diversity ( if any arise ) , and for the resolution of all doubts concerning the manner how to understand , do , and execute the things contained in this book ; the parties so doubting , shall always resort to the bishop of the diocess , who by his discretion shall take order for quieting and appeasing the same , so that the same order be not contrary to any thing contained in this book . this we conceive is established by law. and to shew that this reading of the second service when there is no communion , is not contrary to law , we will once again publish the law. this writer takes it all along for granted , that the law requires it , and goes upon petitionem principii , or a false supposition . . by the rubrick before the communion , which must be observed to be one of those rubricks that enjoyn , or direct what is to be done when there is a communion , or before a communion . rubr. the table at the communion-time having a fair white linnen cloth upon it , shall stand in the body of the church , or in the chancel , where morning and evening prayer are wont to be said : and the priest standing at the north-side of the table shall say the lord's prayer , with the collect following , the people kneeling — . then the priest is to stand at the north-side of the table when it is so covered , &c. and it is so only to be covered when there is a communion ; for this let us consult can. . we appoint that the same table from time to time shall be kept and repaired in sufficient and seemly manner , and covered in the time of the divine service with a carpet of silk , or other decent stuff , thought meet by the ordinary of the place , if any question be made of it , and with a fair linnen cloth at the time of the administration , as becometh that table , and so stand , saving when the holy communion is to be administred ; at which time the same shall be placed in so good sort within the church or chancel , as thereby the minister may the more conveniently be heard of the communicants in his prayer and administration , &c — . and likewise that a convenient seat be made for the minister to read service in . what , saith he , are there no rubricks to direct the orderly reading of those prayers where there is no communion ? to this we say , . upon sundays and holy-days , if there be no communion , shall be said , all that is appointed at the communion till the end of the general prayer for the good estate of the catholick church . this part of the communion-service being added to the morning service in the pew , appointed by the canon to be made conveniently for the minister to read the service in , we are sufficiently directed to read this service , where the other is said : to which it is added , and if any man doubt of the place , his diocesan may direct him by the law ; and if there be no doubt , may read it there where he reads the rest . but against this he objects , the rubrick before the offertory , then shall the priest return to the lord's table and begin the offertory , can any man be said to return to a place he was not at before ? to this we say , . in some places there is no offertory constant even at communions , the people having sent their offerings before to buy bread and wine . . * when there are offertories , there are communions ; and then the priest returns to the lords's table when he comes out of the pulpit , and so we are bound still but to communion-times . lastly ; he objects : [ then shall follow the sermon . ] what only on communion-days ? &c. and shews his respect for sermons , calling the sermon the great diana , and ironically and profanely , for the dear sake of that unum necessarium , that magnum oportet . sir , did you declare at your ordination , ( if you be a minister ) that you trusted you were moved by the holy-ghost , and called to the ministry ? and now , when you plead so stiffly for a rite , call a sermon a diana ! but to answer your argument , we say , that rubrick seems rather to direct when we shall go to the sermon , than give us authority for preaching : we have other authority to bear us out to make our preaching legal , than that rubrick ; and therefore we have sermons on other times besides when there is a communion . lastly , we say , some of the rubricks belong to actual communion , as this doth for going to the altar , as you phrase it ; other rubricks direct , ( when there is none ) the order of the service . you bring up a rear of authorities , which might have as decently been placed in the head of reasonings ; but we know an inartificial argument à testimonio , is not so forcible as an artificial . but we know no use of testimonies and names without reason , except it be to think to deceive such easy and kind sirs , as you call us . but to the chief of them i say : . the presbyterians , in their reply to the bishops , in the grand debate , tell the bishops , moreover there is no rubrick requiring this service at the table , when there is no communion , pag. . and so they were as blind as we . . mr. hooker saith , those parts of the liturgy are at the table of the lord commonly read ; he saith not , enjoined to be read . . arch-bishop laud leaves out part of the rubrick , which makes against you and him , out of his page , and saith , in many places in his own memory it was read , pag. . but not so much as naming one parish-church in which it was so read . pag. . saith he , and now it remains that i should produce some unquestionable authorities to back my reasons , that it may appear to all unbiassed persons , that the judgment of all the great worthies of our church , who have either occasionally , or on set purpose treated of this matter , is unanimous . one would have expected to have seen an army of worthies , and they all great worthies , to have enforced his reasons ; but when we come to look upon them , they are but seven in all ; and how ominous is it , that a perfect number of seven should be found to perfect his victory ! the first of these is the most judicious hooker ; nay , if most judicious , he might have served alone ; and what saith he ? book . § . . that the prayers being devised at first for the communion , are , when there is no communion , at the table of the lord for that cause also commonly read . all he saith is , that they are commonly read ; but whether in few places , or many places they are commonly read , he doth not say , and doth not name any one place in either college or hall , cathedral church , or chappel , in which the communion-service was always read . and so many things are done commonly , for which there is no rubrick . the second authority produced , is of great arch-bishop laud , in his speech in star-chamber ; i 'll quote the page for him , pag. . indeed that great man clears himself from the eleventh innovation , which was reading the second service at the communion-table or altar , by leaving the matter very dark and doubtful . to this first i can truly say , that since my own memory this was in use in very many places . . he speaks of what was in the compass of his own memory . . what was in use in very many places , in which he had been ; and so he speaks of what he saw , and therefore sell within his own memory : how doth this prove it was no innovation ? if it was customary in many places , it was a custom that had no force in many , if not most places , in which it was not in use . . the arch-bishop confirms this by the rubricks , which i have recited before , and takes out of the last rubrick before the communion , this part of the rubrick only : the priest standing at the north-side of the holy table , shall say the lord's prayer , with that which follows ; leaving out that other part of the rubrick , the table at the communion-time , having a fair white linnen cloth upon it ; which shews , that that rubrick doth only refer to the communion-time : whence he infers , the second service is to be read at the communion-table ; an inference that no man , that regards not his grace above truth and reason , would ever yield to . the third testimony is of the right-reverend bishop of norwich , dr. sperrow , in his rationale of the common-prayer , pag. . and because this finder of new conventicles doth wish or exhort his reader to mark the reason of this famous triumvirate , and then read the second service hereafter in the desk if you can ; i will take the more notice of the rationale . and first , the rationale is neither the law , nor a legal authorised expositor of the law. and to do the rationale right and respect , this author , or the printer , hath made the passage to be neither sence nor reason . the words of the rationale are : private and solitary communions of the priest alone , she ( the church ) allows not ; and therefore when other cannot be had , she appoint's only so much of the service , as relates not of necessity to a present ( this writer hath it to a private ) communion , and that to be said at the holy table , and upon good reason , the church thereby keeping as it were be● ground , visibly minding us of what she desires and labours towards , our more frequent access to the holy table : and in the mean while , that part of the service which she useth , may perhaps more fuly be called the second service . now weak understandings cannot see a convincing reason for reading of the second service at the communion-table , in all this : . not in those words , when other communion cannot be had : other than what ? what 's the substantive to other ? sure not private and solitary , which goes before , and is not allowed by the church . . or when other communion cannot be had than in prayers only , without the sacrament , she appoints so much of the service as relates not to a present communion . how as relates not of necessity to a present communion , and that to be said at the lord's table ? here the thing in controversy is positively said , without any proof ; the first part of the rubrick clearly speaking of a table covered , &c. which is at no other time than of a present communion , or a sacrament . and upon a good reason , and with reverence to the author , here 's as bad a reason as can be given . doth the church mind us of a duty , which she requires not as often as the communion-service is said ? she invites guests to this feast only when a communion is appointed , and the table prepared . . the reason is not square , to argue from a constant reading of the service at the table , to a ( only ) frequent access . the access should be as frequent as the invitation , or the invitation is vain , when there is no provision . the other four , dr. heylin , mr. elborow , mr. ham. l'estrange , dr. comber , are too few to drive us all to the north-side of the table ; there are more for us of all degrees , than ever were against us . if all will not do , he brings upon us a reason , which hath convinced and converted the obstinate , pag. . let us search all the forms of prayer upon special occasions , since the king 's happy restoration , or since the blessed reformation , and we shall find , even when there is no communion intended , that it is said expresly , the priest shall stand at the north-side of the table . . to this i answer : grant it to be in all ; are those forms and rubricks enjoined by act of parliament ? if not , they are not a law , i question not at all his majesty's power to appoint fasts and thanksgivings ; but nothing is to us a law , but what is by act of parliament . and i believe his majesty never gave him encouragement to say , as he doth , pag. . ☞ that the determination of his majesty's will and pleasure is as binding to him , as any act of parliament since the conquest . . the rubrick in some of those forms is only this , i am sure : the priest standing at the north side , &c. shall say ; and not , the priest shall stand at the north side of the lord's table , and say . then it were a law , if enjoined by law. . do the printers receive that in charge from the king , or the arch-bishop , to print that rubrick ? or do they do it for custom and form sake ? . i am sure also , that in the form of thanksgiving for queen elizabeth's inauguration , novemb. . there is no rubrick at all before the lord's prayer and ten commandments ; but after the grace of our lord jesus , the lord's prayer and commandments follow , and other prayers . therefore it was not so since the reformation ; and that queen's reign took up a great part of our time since the reformation ; and that day was as great and solemn a day as hath been kept to his majesty's restauration . and whether that piece of the rubrick in our late books came not in with the innovations , i will leave to the enquiry of others , who have a greater treasure than my poor collection doth contain . and now we may say , those that were convinced by this reason , have quietly receded from their obstinacy , and been very easy tender-hearted converts . after all the triumph , he rallies up the prime churches , king's chappel , cathedrals , two universities , and many orthodox parish-churches , where the prayers are so read , viz. dr. hicks , dr. sherlock , dr. dove , mr. pelling . now whatever their parish-churches may be , if they be more orthodox parish-churches than ours , 't is rare . we take it to be no immodest comparison to say , we are sure we are as orthodox parish-ministers as they are . and how they can stand at the north side of the table , we cannot understand , if their tables stand altar-wise , ( as they do , or else their churches are no more orthodox than ours ) except standing at the north end of the table , be all one as to stand at the north side ; or that their tables have no ends , but are equilateral , and so still their churches be heterodox , and not orthodox . but if their tables be of the ordinary fashion , they must stand at the north end of the table , and not at the north side ; and so they may come nearer to the table than others do , they come no nearer to the rubrick than their neighbours . and if our churches are conventicles , which i hope are not proved so to be , those orthodox churches which he names must come into the number . and to conclude , there was greater reason for reading at the communion-table in former times than now ; for the rubrick in the book of common-prayer , till of late , was this : the collects , epistles , and gospels to be used at the celebration of the lord's supper , and holy communion throughout the year , before the first sunday in advent . [ book of common-prayer , &c. by rob. barker , . ] and this was the rubrick in king edward the sixth's time ; but in ours now , collects , and epistles , and gospels , to be used throughout the year . and therefore then the celebration of the sacrament was supposed , or for ought i know the epistles and gospels were not to be read , till the last rubrick after the communion was brought in , to read so much as was not necessary for the communion . and this seems to be another evidence , that the rubrick for standing at the north side of the table did relate to the communion-time , or celebration of the sacrament , because then even the collects , epistles , and gospels were to be read at the celebration of the lord's supper throughout the year ; and if there be no communion , there is no necessity of standing at the north side of the table : and till i see better proof , i will conclude , parish-churches are no conventicles . the conclusion , propounding examples of moderation . and now , having a few pages left , i will fill them up with examples , to prove , that the wisest men , and best christians that ever were in the world , have always been of this excellent temper of moderation . a man might summon a cloud of witnesses , to set their hands and seals to the poet 's medio tu●issimus ibis : and doth not solomon tell the meaning , when he saith , turn not to the right-hand , nor to the left ; remove thy foot from evil ? the incomparable lord bacon , of whom the wise king james used to say , that he knew the method of doing things suavibus modis , after a mild and gentle manner . and another pen gives him this character : that he had the clearest prospect of things of any man in his age , being moderate in his inclination , peaceable in his mind , and yielding in his temper . his religion was rational and sober , his wit acute , his memory faithful , his judgment penetrating , his spirits publick ; obliging to his friend , and civil to his enemy ; constant at publick prayers , and frequent at sermons and sacraments . and yet he tells the duke of buckingham , that the true protestant religion is seated in the golden mean , the enemies to her are the extremes on either hand : herein agreeing with the royal martyr , that the true religion established in the church of england , keeps the middle way , between the pomp of superstitious tyranny , and the meanness of phantastick anarchy . that excellent prelate , who preached bishop wilkins's funeral sermon , tells the world , that he ( the said bishop wilkins ) looked upon it as a piece of phanaticalness for a man to be vehement in little and unnecessary things , whether for or against them , any further than is commanded by lawful superiours . the pious and elegant bishop hall was a man of excellent temper and moderation , as appears by all his writings , especially in the book called the peace-maker , saying , pag. . our charity should teach us to mince those errors and mistakes which we cannot suppress ; and where we find extremes , there to strain both parties what we may to meet in the mean. thus did ( saith he ) the twenty four african bishops , assembled in a synod , walk in a middle way , and cut a thread between the rigor on the one side , and the indulgence on the other ; and as wise moderators are wont to do , detract something from either party , that they might promote peace between both . he calls moderation , the silken cord , that runs through the pearl-chain of all virtue . and in the epistle to his peace-maker , saith , to his reverend brethren of the diocess of norwich , that it was ever the desire of his soul , from his first entrance upon his publick service of the church , with noah's dove , to bring an olive-branch of peace to the tossed ark ; but if his wings have been too short , and the wind too high , to carry him home with it , he must content himself with the testimony of his faithful endeavours . o let not ( saith he ) our studies , prayers , tears , counsels , sollicitations , nor endeavours be wanting to promote peace ; no , nor if need were , our blood. all the whole earth is on fire , the flame reaches up to heaven ; let us labour to withdraw that hellish fewel , which nourisheth this fearful combustion . let every one pull away a stick , and not employ himself as an incendiary . as we honour the god of peace , whom we serve ; as we love the prince of peace , in whom we believe ; as we tender the success of the gospel of peace , which we preach ; as we hope for the comfort of the spirit of peace in our own bosoms ; let us seek peace where it is missing , and follow it where it flies from us . thus that incomparable prelate . and here i cannot but take notice also of the right reverend and moderate archbishop juxon , whom king charles the first selected for his confessor at his martyrdom , when he honoured him with this testimony and name , viz. that good man. one who writes his life , gives him this excellent character , that he was a great benefactor to st. paul's , but greatest to the church , which his eminence adorned , and his temper secured , in those times wherein roughness enraged that humour , which delay and moderation broke . in his duty this good man went along with conscience ; in government , with time and law. his justice was as his religion , clear and uniform , the ornament of his heart , and the honour of his action ; neither was his justice leavened with rigor or severity , but sweetned with clemency and goodness . he was never angry but for the publick , and not then so much at the person , as at the offence . so ambitious was he of that great glory of moderation , that he kept it up in spite of the times malignity . so that tho the most thought the worse of dr. juxon , for the bishop's sake ; yet the best thought the better of the bishop , for dr. juxon's sake . and the pacifick temper of arch-bishop sheldon is excellently discovered in a sermon of his , preached before his majesty , , and afterwards printed , whose sayings deserve to be written in letters of gold , that 's the best and most christian memory ( saith he ) that , as caesar's , forgets nothing but injuries . let us all seriously and sadly look back , consider , and bemoan one another , for what we have mutually done and suffered from each other . let us all be sorry , and all mend , perfectly forgiving what is past , and returning to as great kindness as ever ; that so by all good and mutual offices , we may make amends for our former animosities . shall god ( saith this excellent prelate ) so great , so glorious , after so high and many provocations , condescend to be at peace with us ! and shall we poor worms be at enmity among our selves , for trifles , to the hazard of the comforts of this life , and the hopes of a better ? shall we retain the memory of former unkindness , and make a publick act of oblivion which we expect , a publick lie , without either fear of god , or shame of the world ? shall we change one war into another , the open into a secret one , hostility into treachery , and by pretending peace , only smooth the way to supplantation ? this is the most unmanly thing in the world. bishop roynolds of norwich was a great pattern of this divine vertue , as may be seen in his incomparable writings . not to go back so far as archbishop cranmer , ridley , hooper , and latimer , who loved not their lives unto death . bp. jewel , abbot , bilson , davenant , cooper , vsher , grindal , prideaux , downam , morton ; archbishop sands , bp. saunderson , bp. potter , bp. carlton , bp. brownrig ; mr. capel , mr. palmer , mr. crook , mr. hudson , mr. lawson , dr. preston , mr. fenner , mr. bolton , mr. wheatly , mr. dent , mr. dike , dr. sibbs , mr. stock , dr. willet , dr. stawghton , dr. tho ▪ taylor , dr. f●atly , dr. holdsworth , dr. shute . if you would see more of this moderate and true catholick temper , read the writings of mr. chillingworth , mr. hales , mr. jos. mede , dr. jer. taylor , late bishop of down and conar , bishop rust , dr. hawton , dr. lightfoot , dr. worthington , dr. glanvill , the present bishop of hereford , bishop of lincoln , bp of cork , dr. stillingfleet , dr. tillotson , dr. burnet , dr. fowler , the protestant reconciler , with many more of the clergy now living . here i might also recommend the excellent temperate writings of some of the laity , viz. judg hales , esq boyle , sir charles woolsly , mr. polhill , mr. will. allein , with the author of the samaritan , and many others . the reverend dr. goodman , in his excellent epistle to his sermon preached before the lord-mayor of london , lately , observes , that our animosities are arisen to that height , that we have raked the kennels of other countries , to find names to stigmatize one another ; and tho we have many good men amongst us , yet who would be a peace-maker , when he shall be sure to be boxed on both sides , like him that parts a fray ; so that the common friend shall be looked upon as a common enemy , by the angry parties . the sum of all that has been said of a moderate church-man , may be comprehended in the character following : viz. he is one that loves his god , and his religion , his king , and his country . he shuns the dangerous extremes , and keeps the mean of christian moderation ; neither causeth schisms in the church , nor factions in the state. he is neither fond of needless ritualities , nor yet molested with groundless scruples ; neither worships images nor imaginations , but submits to the customs of the country , tho not to the iniquities of the times . by his abhorrence of all sin , he declares he thinks none venial ; and by the regularity of his conversation , he shews he expects no indulgence : and as he doth not think by good works to merit heaven ; so he endeavours , that he may not by bad ones deserve hell. he takes more pains to make good his baptismal covenant , than to wrangle about the mode of its administration , as if he were baptized with the waters of strife . and he is more concerned to prove himself a good christian , than to prove who is antichrist : nor doth be so contend about the number of the elect , as to reprobate himself for want of charity . he thinks it very unseasonable to dispute about the colour of a garment , when our enemies are endeavouring to cloath us with the scarlet tincture of our own blood. he had rather use a set form of prayer , than have the service in an unknown tongue ; and submit to the reverent gesture of kneeling , than swallow the doctrine of transubstantiation . whether the chief ecclesiastical officer be called a bishop , or a presbyter ; or the communion-board , a table , or an altar , he is not so much concerned as to disturb the peace of the church about it . he is a true catholick christian , neither papist nor separatist , and loves all good men , by what names or titles soever dignified or distinguished ; and ne're thinks the worse of an honest man , if malice gives him an ill name , because he knows men by their fruits . he doth not baptize his religion with the name of a sect , nor espouse the quarrel of a party : nor is he guilty of the corinthian vanity , in crying up a paul , an apollos , or a cephas ; but looks upon it as the great design of christianity to make men good , and knows where it hath not that effect , it matters not much what church such a man is of , because a bad man can be saved in none . he is one that is sober without formality , chearful without levity , prudent without stratagem , and religious without affectation ; can be sociable without revelling , angry without swearing , and zealous without quarrelling : one in whom nature and grace , piety and prudence are so excellently poized , that it may be a question , whether his wisdom or goodness be most evident , because both are covered with a vail of humility . he thinks he may lawfully hold communion with any true church of christ , where the substance of religion is sound , maintaining neither heresy in doctrine , nor idolatry in worship , notwithstanding some different circumstantial modes of administration : and he believes , if almighty god damn us all for such things , which streight-laced , narrow-soul'd christians damn one another , none could be saved : and therefore he had rather give an account to a merciful god for too much charity , than for too great censoriousness , as well knowing he that is guilty of so great a crime , hath lost half the religion of a christian , and hath exchanged one of the fairest graces of a saint , for one of the blackest characters of a devil . in a word , he is one that mends the times more by his good example , than by his clamours . and when other men , by their secret conspiracies , scandalous immoralities , causless divisions , and venemous pamphlets , are plotting the ruine of the kingdom , the language of his heart and tongue is , god save the king. notes, typically marginal, from the original text notes for div a -e to the reader , before the fifteen sermons of bishop wilkins . king. . . ergo. * human laws are general rules for common cases . leges ad ea quae ut plui imum accidunt applicari solent in lege quae ratò . see also grot. de jure belli . l. . c. . §. . phil. dec. de reg. jur. see mr. bold's plea for moderation , sadly and ingenuously speaking his own experience , p. . notes for div a -e see rubrick after the communion * see ridley's injunction before qu ie . item that the minister in the time of the communion immediately after the offertory , to monish the communicants . now is the time if you please to remember the poor man's chest. two discourses concerning the holy spirit, and his work the one, of the spirit as a comforter, the other, as he is the author of spiritual gifts ... / by ... john owen. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) two discourses concerning the holy spirit, and his work the one, of the spirit as a comforter, the other, as he is the author of spiritual gifts ... / by ... john owen. owen, john, - . mather, nathanael, - . owen, john, - . discourse of spiritual gifts. [ ], , [ ], ciii-cxiv [cxvi] p. printed for william marshall ..., london : . errata: prelim. p. [ ] and p. cxiv at end. advertisement: p. [ ]-[ ] following p. . preface signed: nath. mather ... . added t.p. on p. [ ]: a discourse of spiritual gifts. 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ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng holy spirit. gifts, spiritual. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion two discourses concerning the holy spirit , and his work . the one , of the spirit as a comforter . the other , as he is the author of spiritual gifts . in the former discourse these particulars are distinctly handled . chap. i. the holy ghost the comforter and advocate of the church . chap. ii. general adjuncts or properties of the office of a comforter . chap. iii. unto whom the holy spirit is a comforter . chap. iv. of the inhabitation of the spirit . chap. v. actings of the spirit as a comforter . how he is an unction . chap. vi. the spirit a seal , and how . chap. vii the spirit an earnest , and how . by the late reverend john owen , d. d. london printed for william marshall at the bible in newgate-street , where you may be supplyed with most of dr. owen's works . . the preface . that there are sundry great and eminent promises referring to new testament times concerning the pouring out of the spirit , none who is acquainted with the scriptures , and believes them , can doubt . by the performance of them a church hath been begotten and maintained in the world through all ages since the ascension of christ , sometimes with greater light and spiritual lustre , and sometimes with less . it hath been one of the glories of the protestant reformation , that it hath been accompanied with a very conspicuous and remarkable effusion of the spirit : and indeed thereby there hath from heaven a seal been set , and a witness born unto that great work of god. in this unvaluable blessing we in this nation have had a rich and plentiful share ; insomuch as it seems satan and his ministers have been tormented and exasperated thereby : and thènce it is come to pass , that there have some risen up among us , who have manifested themselves to be not only despisers in heart , but virulent reproachers of the operations of the spirit . god who knows how to bring good out of evil , did for holy and blessed ends of his own suffer those horrid blasphemies to be petulantly ventod . on this occasion it was , that this great , and learned , and holy person , the author of these discourses , took up thoughts of writing concerning the blessed spirit , and his whole oeconomy , as i understood from himself sundry years ago , discoursing with him concerning some books then newly published , full of contumely and contempt of the holy spirit and his operations . for as it was with paul at athens , when he saw the city wholly given to idolaty ; so was doctor owen's spirit stirred in him , when he read the scoffs and blasphemies cast upon the holy spirit , and his grace , and gifts , and aids , in some late writers . had not pelagius vented his corrupt opinions concerning the grace of god , it is like the church had never had the learned and excellent writings of augustine in defence thereof . it appears from bradwardin that the revival of pelagianism in his days , stirred up his zealous and pious spirit to wrise that profound and elaborate book of his , de causa dei. arminius , and the jesuits endeavouring to plant the same weed a-again , produced the scholastick writings of twiss and ames , ( not to mention foreign divines ) for which we in this generation have abundant cause of enlarged thankfulness unto the father of lights . the occasion which the holy ghost laid hold on to carry forth paul to write his epistle to the galatians , ( wherein the doctrine of justification by faith is so fully cleared ) was the bringing in among them of another gospel by corrupt teachers , after which many in those churches were soon drawn away . the obstinate adherence of many among the jews to the mosaical rites and observances , and the inclination of others to apostatize from the new testament worship and ordinances , was in like manner the occasion of the epistle to the hebrews . the light which shines , and is held out in those epistles , the church of christ could ill have wanted . the like way and working of the wisdom of god , is to be seen and adored , in stirring up this learned and excellent person to communicate and leave unto the world that light touching the spirit and his operations , which he had received by that spirit from the sacred oracles of truth , the scriptures . to what advantage and increase of light it is performed , is not for so incompetent a pen to say as writes this . nevertheless , i doubt not but the discerning reader will observe such excellencies shining out in this , and other of this great author's writings , as do greatly commend them to the church of god , and will do so in after ages , however this corrupt and degenerate generation entertain them . they are not the crude , and hasty , and untimely abortions of a self-full , distempered spirit , much less the boilings over of inward corruption and rottenness put into a fermentation ; but the mature , sedate , and seasonable issues of a rich magazine of learning , well digested with great exactness of judgment . there is in them a great light cast and reflected on , as well as derived from the holy scriptures , those inexhaustible mines of light in sacred things . they are not filled with vain , impertinent jangling , nor with a noise of multiplyed futilous distinctions , nor with novel and uncouth terms foreign to the things of god , as the manner of some writers is ad nauseam usque . but there is in them an happy and rare conjunction of firm solidity , enlightning clearness , and heart-searching spiritualness , evidencing themselves all along , and thereby approving and commending his writings to the judgment , conscience , spiritual taste and experience of all those who have any acquaintance with , and relish of the gospel . on these , and such like accounts , the writings of this great and learned man , as also his ordinary sermons , if any of them shall be published , ( as possibly some of them may ) will be while the world stands an upbraiding and condemning of this generation , whose vitiated and ill-affected eyes could not bear so great a light set up and shining on a candlestick , and which did therefore endeavour to put it under a bushel . these two discourses , with those formerly published , make up all that dr. owen perfected or designed on this subject of the spirit , as the reader may perceive in the account which himself hath given in his prefaces to some of the former pieces , published by himself in his life-time . not but that there are some other lucubrations of his on subjects nearly allied unto these , which possibly may be published hereafter ; viz. one entituled , the evidences of the faith of god's elect ; and perhaps some others . what further he might have had in his thoughts to do , is known to him whom he served so industriously and so faithfully in his spirit in the gospel while he was here on earth , and with whom he now enjoys the reward of all his labours , and all his sufferings . for certain it is concerning dr. owen , that as god gave him very transcendent abilities , so he did therewithall give him a boundless enlargedness of heart , and unsatiable desire to do service to christ and his church : insomuch as he was thereby carried on , through great bodily weakness , languishing and pains , besides manifold other tryals and discouragements , to bring forth out of his treasury ( like a scribe well instructed unto the kingdom of heaven ) many useful and excellent fruits of his studies , much beyond the expectation and hopes of those who saw how often and how long he was near unto the grave . but while he was thus indefatigably and restlesly laying out for the service of christ , in this and succeeding generations those rich talents with which he was furnished , his lord said unto him , well done thou good and faithful servant , enter thou into the joy of thy lord. no man ever yet , but jesus christ , was able to finish all that was in his heart to do for god. on the removal of such accomplished and useful persons , i have sometimes relieved my self with this thought , that christ lives in heaven still , and the blessed spirit from whom the head and heart of this chosen vessel were so richly replemshed , liveth still . nath. mather . october . . errata . page . line . for concera read content . p. . l. . dele comma after external , and put it after subsistence . p. . l. . f. above r. about . l. . f. comprize r. confine . p. . l. . r. this is his . p. . l. . r. that he should . p. . l. . r. acted them . l. . a fine , f. expect r. expects . p. . l. ult . f. and r. end . p. . l. . f. discovery r. recovery . p. . l. . f. wherein r. when . p. . l. . f. things r. thoughts . l. ult . f. being r. living . p. . l. . f. direction r. directs us . p. . l. . à fine , f. declaring r. declares . p. . l. , , , . dele the interragatory points . p. . l. . f. this r. his . p. . l. . f. instances r. instaences . p. . l. . à fine , f. heb. . . r. luke . . p. . l. . f. he had , r. they had . p. . l. . f. in r. is . p. . l. . dele comma after spirit . p. . l. . f. and there was r. and that there was . l. ult . f. this holy spirits r. his holy spirit . p. . l. . r. arrhabone . r. posuit . l. . r. arrhabo . l. . f. quam r. quum . f. tuerit r. fuerit . l. . f. redditur r. reddatur . p. . l. . f. arrabon r. arrhabon . l. . r. obinius , penult . f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . f. natures r. names l. . f. longer r. long . p. . l. . after called dele [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ] and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 add [ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] p. . l. . f. significations r. signification . p. . l. . f. they r. there . chap. i. the holy ghost the comforter of the church by way of office. how he is the churches advocate , joh. . . joh. . , . joh. . , , , . opened . that which remains to compleat our discourses concerning the dispensation of the holy spirit , is the office and work that he hath undertaken for the consolation of the church . and , three things are to be considered with respect unto this head of the grace of the gospel . ( . ) that the holy spirit is the comforter of the church by way of especial office. ( . ) what is in that office , or wherein the discharge of it doth consist . ( . ) what are the effects of it towards believers . it must be granted , that there is some impropriety in that expression , by the way of office. an office is not simply , nor it may be properly spoken of a divine person , who is absolutely so and nothing else . but the like impropriety is to be found in most of the expressions which we use concerning god , for who can speak of him aright , or as he ought . only we have a safe rule whereby to express our conceptions ; even what he speaks of himself . and he hath taught us to learn the work of the holy ghost towards us in this matter , by ascribing unto him those things which belong unto an office among men. four things are required unto the constitution of an office. ( ) an especial trust. ( ) an especial mission or commission . ( ) an especial name . ( ) an especial work. all these are required unto an office properly so called ; and where they are complyed withall by a voluntary susception in the person designed thereunto , an office is compleatly constituted . and we must enquire how these things in a divine manner do concur in the work of the holy spirit as he is the comforter of the church . first , he is intrusted with this work , and of his own will hath taken it on himself . for when our saviour was leaving of the world , and had a full prospect of all the evils , troubles , dejections and disconsolations which would befall his disciples , and knew full well that if they were left unto themselves , they would faint and perish under them , he gives them assurance that the work of their consolation and supportment was left entrusted and committed unto the holy spirit , and that he would both take care about it , and perfect it accordingly . the lord christ when he left this world , was very far from laying aside his love unto and care of his disciples . he hath given us the highest assurance that he continueth for ever the same care , the same love and grace towards us , he had and exercised when he layd down his life for us . see heb. . , , . cap. . . but inas much as there was a double work yet to be performed in our behalf , one towards god , and the other in our selves , he hath taken a two-fold way for the performance of it . that towards god he was to discharge immediately himself in his humane nature : for other mediator between god and man , there neither is , nor can be any . this he doth by his intercession . hence there was a necessity that as to his humane nature , the heavens should receive him unto the time of the restitution of all things ; as acts . . there was so , both with respect unto himself and us . three things with respect unto himself , made the exaltation of his humane nature in heaven , to be necessary . for , . it was to be a pledge and token of god's acceptation of him , and approbation of what he had done in the world , joh. . , . for what could more declare or evidence the concern and delight of god in what he had done and suffered , than after he had been so ignominiously treated in the world , to receive him visibly , gloriously and triumphantly into heaven . he was manifested in the flesh , justified in the spirit , seen of angels , and in the issue received up into glory ; tim. . . herein god set the great seal of heaven unto his work of mediation , and the preaching of the gospel which ensued thereon . and a testimony hereunto , was that which filled his enemies with rage and madness , act. . , , . his resurrection confirmed his doctrine with undeniable efficacy ; but his assumption into heaven testified unto his person , with an astonishing glory . . it was necessary with respect unto the humane nature it self , that after all its labours and sufferings it might be crowned with honour and glory . he was to suffer and enter into his glory , luk. . some dispute whether christ in his humane nature merited any thing for himself or no ; but not to immix our selves in the niceties of that enquiry , it is unquestionable that the highest glory was due to him upon his accomplishment of the work committed unto him in this world , which he therefore lays claim to accordingly , joh. . , . it was so , . with respect unto the glorious administration of his kingdom : for as his kingdom is not of this world , so it is not only over this world , or the whole creation here below ; the angels of glory , those principalities and powers above , are subject unto him , and belong unto his dominion , eph. . . phil. . , . among them attended with their ready service and obedience unto all his commands , doth he exercise the powers of his glorious kingdom . and they would but degrade him from his glory without the least advantage unto themselves , who would have him forsake his high and glorious throne in heaven , to come and reign among them on the earth , unless they suppose themselves more meet attendants on his regal dignity than the angels themselves , who are mighty in strength and glory . secondly , the presence of the humane nature of christ in heaven , was necessary with respect unto us. the remainder of his work with god on our behalf , was to be carried on by intercession , heb. . , . and whereas this intercession consisteth in the vertual representation of his oblation , or of himself as a lamb slain in sacrifice , it could not be done without his continual appearing in the presence of god , heb. . . the other part of the work of christ respects the church or believers , as its immediate object . so in particular doth his comforting and supporting of them . this is that work which in a peculiar manner is committed and entrusted unto the holy spirit , after the departure of the humane nature of christ into heaven . but two things are to be observed concerning it . ( . ) that whereas this whole work consisteth in the communication of spiritual light , grace and joy to the souls of believers , it was no less the immediate work of the holy ghost whilst the lord christ was upon the earth , than it is now he is absent in heaven ; only during the time of his conversation here below in the days of his flesh , his holy disciples looked on him as the only spring and foundation of all their consolation , their only support , guide and protector , as they had just cause to do . they had yet no insight into the mystery of the dispensation of the spirit , nor was he yet so given or poured out , as to evidence himself and his operation unto their souls . wherefore they looked on themselves as utterly undone when their lord and master began to acquaint them with his leaving of them . no sooner did he tell them of it , but sorrow filled their hearts , joh. . . wherefore he immediately lets them know , that this great work of relieving them from all their sorrows and fears , of dispelling their disconsolations , and supporting them under their trouble , was committed to the holy ghost , and would by him be performed in so eminent a manner , as that his departure from them would be unto their advantage , ver. . wherefore the holy spirit did not then first begin really and effectually to be the comforter of believers upon the departure of christ from his disciples , but he is then first promised so to be upon a double account . ( . ) of the fall declaration and manifestation of it . so things are often said in the scripture then to be , when they do appear and are made manifest . an eminent lustance hereof we have in this case , john . , . the disciples had hitherto looked for all immediately from christ in the flesh , the dispensation of the spirit being hid from them . but now this also was to be manifested unto them . hence the apostle affirms , that though we have known christ after the flesh , yet henceforth we know him no more , cor. . . that is , so as to look for grace and consolation immediately from him in the flesh , as it is evident the apostles did , before they were instructed in this unknown office of the holy ghost . ( . ) of the full exhibition and eminent communication of him unto this end. this in every kind was reserved for the exaltation of christ , when he received the promise of the spirit from the father , and poured it out upon his disciples . . the lord christ doth not hereby cease to be the comforter of his church . for what he doth by his spirit , he doth by himself . he is with us unto the end of the world by his spirit being with us , and he dwelleth in us by the spirit dwelling in us ; and whatever else is done by the spirit , is done by him . and it is so upon a three-fold account . for , ( ) the lord christ , as mediator , is god and man in one person , and the divine nature is to be consider'd in all his mediatory operations . for he who worketh them is god , and he worketh them all as god-man , whence they are theandrical . and this is proposed unto us in the greatest acts of his humiliation , which the divine nature in it self is not formally capable of . so god redeemed his church with his own blood , acts . . inasmuch as he who was in the form of god , and thought it no robbery to be equal with god , humbled himself , and became obedient unto death , the death of the cross , phil. . , , . now in this respect the lord christ and the holy spirit are one in nature , essence , will and power . as he said of the father , i and my father are one , john . . so it is with the spirit , he and the spirit are one. hence all the works of the holy spirit are his also ; as his works were the works of the father , and the works of the father were his : all the operations of the holy trinity , as to things external , unto their divine subsistence being individed . so is the work of the holy spirit in the consolation of the church his work also . ( ) because the holy spirit in this condescention unto office , acts for christ and in his name . so the son acted for and in the name of the father , where he every where ascribed what he did unto the father in a peculiar manner . the word , saith he , which you hear , is not mine , but the fathers which sent me , john . . it is his originally and eminently , because as spoken by the lord christ , he was said by him to speak it . so are those acts of the spirit , whereby he comforteth believers , the acts of christ , because the spirit speaketh and acteth for him , and in his name . ( ) all those things , those acts of light , grace and mercy , whereby the souls of the disciples of christ are comforted by the holy ghost , are the things of christ , that is , especial fruits of his mediation . so speaketh our saviour himself of him and his work ; he shall glorifie me ; for he shall receive of mine , and shew it unto you , john . . all that consolation , peace and joy which he communicates unto believers ; yea , all that he doth in his whole work towards the elect , is but the effectual communication of the fruits of the mediation of christ unto them . and this is the first thing that constitutes the office of the comforter ; this work is committed and entrusted unto him in an especial manner , which in the infinite condescention of his own will , he takes upon him . secondly , it farther evinceth the nature of an office , in that he is said to be sent unto the work ▪ and mission always includeth commission . he who is sent is entrusted and empowred as unto what he is sent about . see psal. . . john . . chap. . . chap. . . the nature of this sending of the spirit , and how it is spoken of him in general , hath been consider'd before in our declaration of his general adjuncts , or what is affirmed of him in the scripture , and may not here again be insisted on . it is now mentioned only as an evidence to prove , that in this work of his towards us , he hath taken that on him which hath the nature of an office. for that is his office to perform which he is sent unto , and he will not fail in the discharge of it . and it is in it self a great principle of consolation unto all true believers , an effectual means of their supportment and refreshment , to consider , that not only is the holy ghost their comforter , but also that he is sent of the father and the son , so to be . nor can there be a more uncontroulable evidence of the care of jesus christ over his church , and towards his disciples in all their sorrows and sufferings , than this is , that he sends the holy ghost to be their comforter . thirdly , he hath an especial name given him , expressing and declaring his office. when the son of god was to be incarnate , and born in the world , he had an especial name given unto him ; he was called jesus . now although there was a signification in this name of the work he was to do ; for he was called jesus , because he was to save his people from their sins , matth. . . yet was it also that proper name whereby he was to be distinguished from other persons . so the holy spirit hath no other name but that of the holy spirit , which how it is characteristical of the third person in the holy trinity , hath been before declared . but as both the names of jesus and of christ , though neither of them is the name of an office , as one hath dreamed of late ; yet have respect unto the work which he had to do , and the office which he was to undergo , without which he could not have rightly been so called : so hath the holy ghost a name given unto him , which is not distinctive with respect unto his personality , but denominative with respect unto his work. and this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this name is used only by the apostle john , and that in his gospel , only from the mouth of christ , chap. . ver. , . chap. . ver. . chap. . ver. . and once he useth it himself , applying it unto christ , john . . where we render it an advocate . the syriack interpreter retains the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , paraclita ; not as some imagine from the use of that word before among the jews , which cannot be proved . nor is it likely that our saviour made use of a greek word barbarously corrupted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was the word he employed to this purpose . but looking on it a proper name of the spirit with respect unto his office , he would not translate it . as this word is applyed unto christ , which it is in that one place of john . . it respects his intercession , and gives us light into the nature of it . that it is his intercession which the apostle intends is evident from its relation unto his being our propitiation . for the oblation of christ on the earth , is the foundation of his intercession in heaven . and he doth therein undertake our patronage , as our advocate , to plead our cause , and in an especial manner to keep off evil from us . for although the intercession of christ in general respects the procurement of all grace and mercy for us , every thing whereby we may be saved unto the utmost , heb. . , . yet his intercession for us as an advoeate respects sin only , and the evil consequents of it . for so is he in this place said to be our advocate , and in this place alone is he said to be , only with respect unto sin : if any man sin , we have an advocate . wherefore his being so , doth in particular respect that part of his intercession , wherein he undertakes our defence and protection when accused of sin. for sathan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the accuser , rev. . . and when he accuseth believers for sin , christ is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their patron and advocate . for according unto the duty of a patron or advocate in criminal causes , partly he sheweth wherein the accusation is false , and aggravated about the truth , or proceeds upon mistakes ; partly that the crimes charged have not that malice in them as is pretended ; and principally in pleading his propitiation for them , that so far as they are really guilty , they may be graciously discharged . for this name is applied unto the holy spirit . some translate it a comforter ; some an advocate ; ond some retain the greek word paraclete . it may be best interpreted from the nature of the work assigned unto him under that name . some would comprize the whole work intended under this name unto his teaching , which he is principally promised for : for the matter and manner of his teaching , what he teacheth , and the way how he doth it , is , they say , the ground of all consolation unto the church . and there may be something in this interpretation of the word , taking teaching in a large sence , for all internal , divine , spiritual operations . so are we said to be taught of god when faith is wrought in us , and we are enabled to come unto christ thereby . and all our consolations are from such internal , divine operations . but take teaching properly , and we shall see that it is but one distinct act of the work of the holy ghost as here promised among many . but dly . the work of a comforter is principally ascribed unto him . for , ( ) that he is principally under this name intended as a comforter , is evident from the whole context and the occasion of the promise . it was with respect unto the troubles and sorrows of his disciples , with their relief therein , that he is promised under this name by our saviour . i will not , saith he , leave you orphans , chap. . . though i go away from you , yet i will not leave you in a desolate and disconsolate condition . how shall that be prevented in his absence , who was the life and spring of all their comforts ? saith he , i will pray the father , and he shall give you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver. . that is , another to be your comforter . so he renews again his promise of sending him under this name , because sorrow had filled their hearts upon the apprehension of his departure , chap. . , . wherefore he is principally considered as a comforter : and , as we shall see further afterwards , this his principal work , most suited unto his nature , as he is the spirit of peace , love and joy. for he who is the eternal , essential love of the divine being , as existing in the distinct persons of the trinity , is most meet to communicate a sense of divine love with delight and joy unto the souls of believers . hereby he sets up the kingdom of god in them , which is righteousness , and peace , and joy in the holy ghost , rom. . . and in nothing doth he so evidence his presence in the hearts and spirits of any , as by the disposal of them unto spiritual love and joy. for shedding abroad the love of god in our hearts , as rom. . . he produceth a principle and frame of divine love in our souls , and fills us with joy unspeakable and full of glory . the attribution therefore of this name unto him , the comforter , evidenceth that he performs this work in the way of an office. neither , ( ) is the signification of an advocate to be omitted , seeing what he doth as such tendeth also to the consolation of the church . and we must first observe , that the holy spirit is not our advocate with god. this belongs alone unto jesus christ , and is a part of his office. he is said indeed to make intercession with groans that cannot be uttered , rom. . . but this he doth not immediately , nor in his own person . he no otherwise maketh intercession for us , but by enabling us to make intercession according unto the mind of god. for to make intercession formally , is utterly inconsistent with the divine nature , and his person , who hath no other natare but that which is divine . he is therefore incapable of being our advocate with god : the lord christ is so alone , and that on the account of his precedent propitiation made for us . but he is an advocate for the church , in , with , and against the world. such an advocate is one that undertaketh the protection and defence of another , as to any cause wherein he is engaged . the cause wherein the disciples of christ are engaged in and against the world , is the truth of the gospel , the power and kingdom of their lord and master . this they testify unto ; this is opposed by the world , and this under various forms , appearances and pretences , is that which they suffer reproaches and persecutions for in every generation . in this cause the holy spirit is their advocate , justifying jesus christ and the gospel against the world. and this he doth three ways . ( ) by suggesting unto , and furnishing the witnesses of christ with pleas and arguments to the conviction of gainsayers . so it is promised that should do , mat. . , , . and ye shall be brought before governours and kings for my sake , for a testimony against them and the gentiles . but when they deliver you up , take no thought how or what ye shall speak , for it shall be given you in that same hour what ye shall speak . for it is not ye that speak , but the spirit of your father which speaketh in you . they were to be given up , that is , delivered up as malefactors unto kings and rulers for their faith in christ , and the testimony they gave unto him. in this condition the best of men are apt to be solicitous about their answers , and the plea they are to make in the defence of themselves and their cause . our saviour therefore gives them encouragement not only from the truth and goodness of their cause , but also from the ability they should have in pleading for it unto the conviction or confusion of their adversaries . and this he tells them should come to pass not by any power or faculty in themselves , but by the aid and supply they should receive from this advocate , who in them would speak by them . this was that mouth and wisdom which he promised unto them , which all their adversaries should not be able to gainsay or resist , luke . . a present supply of courage , boldness and liberty of speech above and beyond their natural temper and abilities , immediately upon their receiving of the holy ghost . and their very enemies saw the effects of it unto their astonishment . upon the plea they made before the council at jerusalem , it is said , that when they saw the boldness of peter and john , and perceived that they were ignorant and unlearned men , they marvailed , acts . . they saw their outward condition , that they were poor and of the meanest of the people , yet carried it with courage and boldness before this great sanhedrim , with whose authority and unusual appearance in grandure , all persons of that sort were wont to be abashed and tremble at them . they found them ignorant and unlearned in that skill and learning which the world admired , yet plead their cause unto their confusion . they could not therefore but discern and acknowledge that there was a divine power present with them , which acted above themselves , their state , their natural or acquired abilities . this was the work of this advocate in them who had undertaken the defence of their cause . so when paul pleaded the same cause before agrippa and felix , one of them confessed his conviction , and the other trembled in his judgment-seat . neither hath he been wanting unto the defence of the same cause in the same manner in succeeding generations . all the story of the church is filled with instances of persons , mean in their outward condition , timerous by nature , and unaccustomed unto dangers , unlearned and low in their natural abilities , who in the face of rulers and potentates , in the sight of prisons , tortures , fires provided for their destruction , have pleaded the cause of the gospel with courage and success , unto the astonishment and confusion of their adversaries . neither shall any disciple of christ in the same case want the like assistance in some due measure and proportion , who expect it from him in a way of believing , and depends upon it . examples we have hereof every day in persons acted above their own natural temper and ablities unto their own admiration . for being conscious unto themselves of their own fears , despondencies and disabilities , it is a surprizal unto them to find how all their fears have disappeared , and their minds have been enlarged when they have been called unto trial for their testimony unto the gospel . we are in such cases to make use of any reason , skill , wisdom or ability of speech which we have , or other honest and advantageous circumstances which present themselves unto us , as the apostle paul did on all occasions . but our dependance is to be solely on the presence and supplies of our blessed advocate , who will not suffer us to be utterly defective in what is necessary unto the defence and justification of our cause . ( ) he is the advocate for christ , the church , and the gospel , in and by his communication of spiritual gifts , both extraordinary and ordinary , unto them that do believe . for these are things at least in their effects visible unto the world. where men are not utterly blinded by prejudice , love of sin , and of the world , they cannot but discern somewhat of a divine power in these supernatural gifts . wherefore they openly testifie unto the divine approbation of the gospel , and the faith that is in christ jesus . so the apostle confirms the truths that he had preached , by this argument , that therewith and thereby , or in the confirmation of it , the spirit as unto the communication of gifts was received , gal. . . and herein is he the churches advocate , justifying their cause openly and visibly by this dispensation of his power towards them and in their behalf . but because we have treated separately and at large of the nature and use of these spiritual gifts , i shall not here farther insist on the consideration of them . ( ) by internal efficacy in the dispensation of the word . herein also is he the advocate of the church against the world , as is declared , john . , , , . for when he is come he will reprove the world of sin , and of righteousness , and of judgment . of sin , because they believe not on me . of righteousness , because i go to my father , and ye see me no more . of judgment , because the prince of this world is judged . that which is ascribed unto him with respect unto the world , is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : he shall reprove or convince : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the scripture is used variously . sometimes it is to manifest , or bring forth unto light. eph. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for all things that are reproved or discovered , are made manifest by the light. and it hath the same sence , john . . sometimes it is to rebuke and reprove , tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . those that sin rebuke before all . so also rev. . . tit. . . sometimes it is so to convince as in that , to stop the mouth of an adversary , that he shall have nothing to answer or reply , john . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being convicted by their own consciences , so as not having a word to reply , they deserted their cause . so tit. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to convince gainsayers , is explained , ver. . by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to stop their mouth , namely , by the convincing evidence of truth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an uncontroulable evidence , or an evident argument , heb. . . wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , is by undeniable argument and evidence so to convince the world , or the adversaries of christ and the gospel , as that they shall have nothing to reply . this is the work and duty of an advocate , who will absolutely vindicate his client when his cause will bear it . and the effect hereof is two-fold . for all persons upon such an over-powring conviction take one of these two ways . ( ) they yield unto the truth and embrace it , as finding no ground to stand upon in its refusal . or , ( ) they fly out into desperate rage and madness , as being obstinate in their hatred against the truth , and destitute of all reason to oppose it . an instance of the former way we have in those jews , unto whom peter preached on the day of pentecost . reproving and convincing of them beyond all contradiction , they were pricked in their hearts , and cried out , men and brethren , what shall we do ? and therewithall came over unto the faith , acts . , . of the latter , we have many instances in the dealings of our saviour with that people : for when he had at any time convinced them , and stopped their mouths as to the cause in hand , they called him beelzebub , cried out that he had a devil , took up stones to throw at him , and conspired his death , with all demonstration of desperate rage and madness , john . , . chap. . , , . so it was in the case of stephen , and the testimony he gave unto christ , acts . , , . and with paul , acts . , . an instance of bestial rage not to be parallel'd in any other case ; but in this it hath often fallen out in the world. and the same effects this work of the holy ghost , as the advocate of the church ever had , and still hath upon the world. many being convinced by him in the dispensation of the word , are really humbled and converted unto the faith. so god adds daily to the church such as shall be saved . but the generality of the world are enraged by the same work against christ , the gospel , and those by whom it is dispensed . whilst the word is preached in a formal manner , the world is well enough contented that it should have a quiet passage among them . but where ever the holy ghost puts forth a convincing efficacy in the dispensation of it , the world is enraged by it ; which is no less an evidence of the power of their conviction , than the other is of a better success . the subject-matter concerning which the holy ghost manageth his plea by the word against the world as the advocate of the church , is referred unto the three heads of sin , righteousness and judgment , ver. . the especial nature of them being declared ver. , , . . what sin it is in particular that the holy spirit shall so plead with the world about , and convince them of , is declared ver. . of sin , because they believe not in me . there are many sins whereof men may be convinced by the light of nature , rom. . , . more that they are reproved for by the letter of the law. and it is the work of the spirit also in general , to make these convictions effectual . but these belong not unto the cause which he hath to plead for the church against the world ; nor is that such as any can be brought unto conviction about by the light of nature , or sentence of the law ; but it is the work of the spirit alone by the gospel . and this in the first place is unbelief , particularly not believing in jesus christ , as the son of god , the promised messiah and saviour of the world. this he testified concerning himself , this his works evinced him to be , and this both moses and the prophets bare witness unto : hereon he tells the jews , that if they believed not that he was he , that is , the son of god , the messiah and saviour of the world , they should die in their sins , john . , , . but in this unbelief , in this rejection of christ , the jews and the rest of the world justified themselves , and not only so , but despised and persecuted them who believed in him . this was the fundamental difference between believers and the world , the head of that cause wherein they were rejected by it as foolish , and condemned as impious . and herein was the holy ghost their advocate : for he did by such undeniable evidences , arguments and testimonies , convince the world of the truth and glory of christ , and of the sin of unbelief , that they were every where either converted or enraged thereby . so some of them upon this conviction , gladly received the word , and were baptiz'd , acts . . others upon the preaching of the same truth by the apostles , were cut to the heart , and took counsel to slay them , chap. . . in this work he still continueth . and it is an act of the same kind whereby he yet in particular convinceth any of the sin of unbelief , which cannot be done but by the effectual , internal operation of his power . . he thus convinceth the world of righteousness , ver. . of righteousness , because i go to my father , and ye see me no more . both the personal righteousness of christ , and the righteousness of his office , are intended . for concerning both these the church hath a contest with the world , and they belong unto that cause wherein the holy spirit is their advocate . christ was looked on by the world as an evil doer ; accused to be a glutton , a wine-bibber , a seditious person , a seducer , a blasphemer , a malefactor in every kind ; whence his disciples were both despised and destroyed for believing in such an one . and it is not to be declared how they were scorned and reproached , and what they suffered on this account . in the mean time they pleaded and gave testimony unto his righteousness , that he did no sin , nor was guile found in his mouth , that lie fulfilled all righteousness , and was the holy one of god. and herein was the holy ghost their advocate , convincing the world principally by this argument , that after all he did and suffered in this world , as the highest evidence imaginable of god's approbation of him and what he did , that he was gone to the father , or assumed up into glory . the poor blind man , whose eyes were opened by him , pleaded this as a forcible argument against the jews that he was no sinner , in that god heard him so as that he had opened his eyes ; whose evidence and conviction they could not bear , but it turned them into rage and madness , john . , , , , . how much more glorious and effectual must this evidence needs be of his righteousness and holiness , and god's approbation of him , that after all he did in this world , he went unto his father , and was taken up into glory . for such is the meaning of these words , ye shall see me no more : that is , th●● shall be an end put unto my state of humiliation , and of my converse with you in this world , because i am to enter into my glory . that the lord christ then went unto his father , that he was so gloriously exalted , undeniable testimony was given by the holy ghost unto the conviction of the world. so this argument is pleaded by peter , acts . . this is enough to stop the mouths of all the world in this cause , that he sent the holy ghost from the father to communicate spiritual gifts of all sorts unto his disciples . and there could be no higher evidence of his acceptance , power and glory with him . and the same testimony he still continueth in the communication of ordinary gifts in the ministry of the gospel . respect also may be had ( which sence i would not exclude ) unto the righteousness of his office. there ever was a great contest about the righteousness of the world. this the gentiles looked after by the light of nature , and the jews by the works of the law. in this state the lord christ is proposed as the lord our righteousness , as he who was to bring in , and had brought in everlasting righteousness , dan. . . being the end of the law for righteousness unto all that believe , rom. . . this the gentiles rejected as folly , christ crucify'd was foolishness unto them ; and to the jews it was a stumbling-block , as that which everted the whole law : and generally they all concluded , that he could not save himself , and therefore it was not probable that others should be saved by him . but herein also is the holy spirit the advocate of the church . for in the dispensation of the word , he so convinceth men of an impossibility for them to attain a righteousness of their own , as that they must either submit to the righteousness of god in christ , or die in their sins . . he convinceth the world of judgment , because the prince of this world is judged . christ himself was judged and condemned by the world. in that judgment sathan the prince of this world had the principal hand ; for it was effected in the hour , and under the power of darkness . and no doubt but he hoped that he had carried his cause , when he had prevailed to have the lord christ publickly judged and condemned . and this judgment the world sought by all means to justifie and make good . but the whose of it is called over again by the holy ghost pleading in the cause , and for the faith of the church . and he doth it so effectually , as that the judgment is turned on sathan himself . judgment with unavoidable conviction passed on all that superstition , idolatry and wickedness which he had filled the world withall . and whereas he had born himself under various masks , shades and pretences to be the god of this world , the supreme ruler over all , and accordingly was worshipped all the world over , he is now by the gospel laid open and manifested to be an accursed apostate , a murtherer , and the great enemy of mankind . wherefore , taking the name paracletus in this sence for an advocate , it is proper unto the holy ghost in some part of his work in and towards the church . and whensoever we are called to bear witness unto christ and the gospel , we abandon our strength and betray our cause , if we do not use all means appointed of god unto that and , to engage him in our assistance . but it is as a comforter that he is chiefly promised unto us , and as such is he expressed unto the church by this name . fourthly , that he hath a peculiar work committed unto him suitable unto this mission , commission and name , is that which will appear in the declaration of the particulars wherein it doth consist . for the present , we only assert in general , that his work it is to support , cherish , relieve and comfort the church in all tryals and distresses . and this is all that we intend when we say that it is his office so to do . chap. ii. general adjuncts or properties of the office of a comforter as exercised by the holy spirit . to evidence yet further the nature of this office and work , we may consider and enquire into the general adjuncts of it as exercised by the holy spirit . and they are four. first , infinite condescention . this is among those mysteries of the divine dispensation which we may admire , but cannot comprehend . and it is the property of faith alone to act and live upon incomprehensible objects . what reason cannot comprehend , it will neglect as that which it hath no concernment in , nor can have benefit by . faith is most satisfied and cherished with what is infinite and inconceivable , as resting absolutely in divine revelation . such is this condescention of the holy ghost . he is by nature over all , god blessed for ever . and it is a condescention in the divine excellency to concern it self in a particular manner , in any creature whatever . god humbleth himself to behold the things that are done in heaven and in earth , psal. . , . how much more doth he do so in submitting himself unto the discharge of an office in the behalf of poor worms here below . this i confess is most astonishing , and attended with the most incomprehensible rays of divine wisdom and goodness in the condescention of the son. for he carried the term of it unto the lowest and most abject condition that a rational , intelligent nature is capable of . so is it represented by the apostle , phil. . , , . for he not only took our nature into personal union with himself , but became in it , in his outward condition as a servant , yea , as a worm and no man , a reproach of men , and despised of the people , and became subject to death , the ignominious , shameful death of the cross. hence this dispensation of god was filled up with infinite wisdom , goodness and grace . how this exinanition of the son of god was compensated with the glory that did ensue , we shall rejoyce in the contemplation of unto all eternity . and then shall the character of all divine excellencies be more gloriously conspicuous on this condescention of the son of god , than ever they were on the works of the whole creation , when this goodly fabrick of heaven and earth was brought by divine power and wisdom through darkness and confusion out of nothing . the condescention of the holy spirit unto his work and office is not indeed of the same kind , as to the terminus ad quem , or the object of it . he assumes not our nature , he exposeth not himself unto the injuries of an outward state and condition . but yet it is such as is more to be the object of our faith in adoration , than of our reason in disquisition . consider the thing in it self ; how one person in the holy trinity , subsisting in the unity of the same divine nature , should undertake to execute the love and grace of the other persons , and in their names : what do we understand of it ? this holy oeconomy in the distinct and subordinate actings of the divine persons in these external works , is known only unto , is understood only by themselves . our wisdom it is to acquiesce in express , divine revelation : nor have they scarcely more dangerously erred by whom these things are denyed , than those have done , who by a proud and conceited subtilty of mind , pretend unto a conception of them , which they express in words and terms as they say , precise and accurate , indeed foolish and curious , whether of other men's coyning or their own finding out . faith keeps the soul at an holy distance from these infinite depths of the divine wisdom , where it profits more by reverence and holy fear , than any can do by their utmost attempt to draw nigh unto that inaccessable light wherein these glories of the divine nature do dwell . but we may more steddily consider this condescention with respect unto its object ; the holy spirit thereby becomes a comforter unto us poor , miserable worms of the earth . and what heart can conceive the glory of this grace ? what tongue can express it ? especially will its eminency appear , if we consider the ways and means whereby he doth so comfort us , and the opposition from us which he meets withal therein , whereof we must treat afterwards . secondly , unspeakable love accompanieth the susception and discharge of this office ; and that working by tenderness and compassion . the holy spirit is said to be the divine , eternal , mutual love of the father and the son. and although i know that much wariness is to be used in the declaration of those mysteries , nor are expressions concerning them to be ventured on not warranted by the letter of the scripture , yet i judge that this notion doth excellently express , if not the distinct manner of subsistence , yet the mutual , internal operation of the persons of the blessed trinity . for we have no term for , nor notion of that inessable complacence and eternal rest which is therein , beyond this of love. hence it is said that god is love , john . , . it doth not seem to be an essential property of the nature of god only , that the apostle doth intend . for it is proposed unto us as a motive unto mutual love among our selves : and this consists not simply in the habit or affection of love , but in the actings of it in all its fruits and duties . for so is god love , as that the internal actings of the holy persons which are in and by the spirit , are all the ineffable actings of love , wherein the nature of the holy spirit is expressed unto us . the apostle prays for the presence of the spirit with the corinthians under the name of the god of love and peace , epist. . . and the communication of the whole love of god unto us is committed unto the spirit , for the love of god is shed abroad in our hearts by the holy ghost which is given unto us , rom. . and hence the same apostle distinctly mentioneth the love of the spirit , conjoyning it with all the effects of the mediation of christ , rom. . . i beseech you , brethren , for the lord jesus christ his sake , and for the love of the spirit : i do so on the account of the respect you have unto christ , and all that he hath done for you , which is a motive irresistible unto believers . i do it also for the love of the spirit ; all that love which he acts , and communicates unto you . wherefore in all the actings of the holy ghost towards us , and especially in this of his susception of an office in the behalf of the church , which is the foundation of them all , his love is principally to be considered , and that he chuseth this way of acting and working towards us to express his peculiar , personal character , as he is the eternal love of the father and the son. and among all his actings towards us , which are all acts of love , this is most conspicuous in those wherein he is a comforter . wherefore , because this is of great use unto us , as that which ought to have , and which will have , if duly apprehended , a great influence on our faith and obedience , and is moreover the spring of all the consolations we receive by and from him , we shall give a little evidence unto it , namely , that the love of the spirit is principally to be considered in this office , and the discharge of it . for whatever good we receive from any one , whatever benefit or present relief we have thereby , we can receive no comfort or consolation in it , unless we are perswaded that it proceeds from love ; and what doth so , be it never so small , hath refreshment and satisfaction in it unto every ingenious nature . it is love alone that is the salt of every kindness or benefit , and which takes out of it every thing that may be noxious or hurtful . without an apprehension hereof , and satisfaction herein , multiplied beneficial effects produce no internal satisfaction in them that do receive them , nor put any real ingagement on their minds , prov. . , , . it is therefore of concernment unto us to secure this ground of all our consolation ; in the full assurance of faith , that there was infinite love in the susception of this office by the holy ghost . and it is evident that so it was , . from the nature of the work it self . for the consolation or comforting of any who stand in need thereof , is an immediate effect of love , with its inseparable properties of pity and compassion . especially it must be so where no advantage redounds unto the comforter , but the whole of what is done respects entirely the good and relief of them that are comforted . for what other affection of mind can be the principle hereof from whence it may proceed ? persons may be relieved under oppression by justice , under want by bounty ; but to comfort and refresh the minds of any , is a peculiar act of sincere love and compassion : so therefore must this work of the holy ghost be esteemed to be . i do not intend only that his love is eminent and discernable in it , but that it proceeds solely from love. and without a faith hereof we cannot have the benefit of this divine dispensation , nor will any comforts that we receive be firm or stable . but when this is once graciously fixed in our minds , that there is not one drop of comfort or spiritual refreshment administred by the holy ghost , but that it proceeds from his infinite love ; then are they disposed into that frame which is needful to comply with him in his operations . and in particular , all the acts wherein the discharge of this office doth consist , are all of them acts of the highest love , of that which is infinite , as we shall see in the consideration of them . . the manner of the performance of this work is so expressed , as to evince and expresly demonstrate that it is a work of love. so is it declared where he is promissed unto the church for this work , isa. . . as one whom his mother comforteth , so will i comfort you , and ye shall be comforted in jerusalem . he whom his mother comforteth is supposed to be in some kind of distress : nor indeed is there any , of any kind that may befall a child whose mother is kind and tender , but she will be ready to administer unto him all the consolation that she is able . and how or in what manner will such a mother discharge this duty , it is better conceived than it can be expressed . we are not in things natural able to take in a conception of greater love , care and tenderness than is in a tender mother , who comforts her children in distress . and hereby doth the prophet graphically represent unto our minds the manner whereby the holy ghost dischargeth this office towards us . neither can a child contract greater guilt , or manifest a more depraved habit of mind , than to be regardless of the affections of a mother endeavouring its consolation . such children may indeed sometimes through the bitterness of their spirits by their pains and distempers be surprized into frowardness , and a present regardlesness of the mothers kindness and compassion , which they know full well how to bear withall . but if they continue to have no sense of it , if it make no impression upon them , they are of a prostigate constitution . and so it may be sometimes with believers ; they may by surprizals into spiritual frowardness , by weakness , by unaccountable despondencies , be regardless of divine influences of consolation . but all these things the great comforter will bear with and overcome . see isa. . , , , , . for thus saith the high and lofty one that inhabiteth eternity , whose name is holy , i dwell in the high and holy place ; with him also that is of a contrite and humble spirit , to revive the spirit of the humble , and to revive the heart of the contrite ones . for i will not contend for ever , neither will i be always wroth : for the spirit should fail before me , and the souls which i have made . for the iniquity of his covetousness was i wroth , and smote him : i hid me and was wroth , and he went on frowardly in the way of his heart . i have seen his ways , and will heal him : i will lead him also , and restore comforts unto him , and to his mourners . i create the fruit of the lips ; peace , peace to him that is far off , and to him that is near , saith the lord , and i will heal him . where persons are under sorrows and disconsolations upon the account of pains and sickness , or the like , in a design of comfort towards them , it will yet be needful sometimes to make use of means and remedies that may be painful and vexatious . and these may be apt to irritate and provoke poor , wayward patients . yet is not a mother discouraged hereby , but proceeds on in her way untill the cure be effected and consolation administred . so doth god by his spirit deal with his church . his design is to revive the spirit of the humble , and to revive the heart of the contrite ones , ver. . and he gives this reason of it , namely , that if he should not act in infinite love and condescention towards them , but deal with them after their deservings , they would utterly be consumed , the spirit would fail before him , and the souls which he had made , ver. . however , in the pursuit of this work he must use some sharp remedies that were needful for the curing of their distempers , and their spiritual discovery . because of their iniquity , the iniquity of their covetousness , which was the principal disease they laboured under , he was wroth , and smote them , and hid his face from them , because his so doing was necessary to their cure , ver. . and how do they behave themselves under this dealing of god with them ? they grow prevish and froward under his hand , chusing rather to continue in their disease , than to be thus healed by him , they went on frowardly in the way of their hearts , ver. . how therefore doth this holy comforter now deal with them ? doth he give them up unto their frowardness ? doth he leave and forsake them under their distemper ? no , a tender mother will not so deal with her children . he manageth his work with that infinite love , tenderness and compassion , as that he will overcome all their frowardness , and cease not untill he hath effectually administred consolation unto them ; ver. . i have seen , saith he , all these his ways , all his frowardness and miscarriages , and yet saith he , i will heal him ; i will not for all this be diverted from my work and the pursuit of my design ; before i have done , i will lead him into a right frame , and restore comforts unto him . and that there may be no failure herein , i will do it by a creating act of power , ver. . i create the fruit of the lips , peace , peace . this is the method of the holy ghost in administring consolation unto the church , openly evidencing that love and compassion from whence it doth proceed . and without this method should no one soul be ever spiritually refreshed under its dejections . for we are apt to behave our selves frowardly more or less under the work of the holy ghost towards us . infinite love and compassion alone working by patience and long-suffering can carry it on unto perfection . but if we are not only froward under particular occasions , temptations and surprizals clouding our present view of the holy spirit in his work , but are also habitually careless and negligent about it , and do never labour to come unto satisfaction in it , but always indulge unto the peevishness and frowardness of unbelief , it argues a most depraved unthankful frame of heart , wherein the soul of god cannot be well pleased . . it is an evidence that his work proceedeth from , and is wholly managed in love , in that we are cautioned not to grieve him , eph. . . and a double evidence of the greatness of his love herein is tendred unto us in that caution . ( . ) in that those alone are subject to be grieved by us , who act in love towards us . if we comply not with the will and rule of others , they may be provoked , vexed , instigated unto wrath against us . but those alone who love us , are grieved at our miscarriages . a severe schoolmaster may be more provoked with the fault of his scholar , than the father is ; but the father is grieved with it , when the other is not . whereas therefore the holy spirit is not subject or liable unto the affection of grief as it is a passion in us , we are cautioned not to grieve him , namely to teach us with what love and compassion , with what tenderness and holy delight he performs his work in us and towards us . ( . ) it is so in that he hath undertaken the work of comforting them who are so apt and prone to grieve him , as for the most part we are . the great work of the lord christ was to dye for us . but that which puts an eminence on his love , is that he dyed for us whilest we were yet his enemies , sinners and ungodly , rom. . , , . and as the work of the holy ghost is to comfort us , so a lustre is put upon it by this , that he comforts those who are very prone to grieve himself . for although it may be we will not through a peculiar affection , hurt , molest or grieve them again by whom we are grieved , yet who is it that will set himself to comfort those that grieve him , and that when so they do . but even herein the holy ghost commendeth his love unto us , that even whilest we grieve him , by his consolations he recovers us from those ways wherewith he is grieved . this therefore is to be fixed as an important principle in this part of the mystery of god , that the principal foundation of the susception of this office of a comforter by the holy spirit , is his own peculiar and ineffable love. for both the efficacy of our consolation and the life of our obedience do depend hereon . for when we know that every acting of the spirit of god towards us , every gracious impression from him on our understandings , wills or affections , are all of them in pursuit of that infinite , peculiar love whence it was that he took upon him the office of a comforter , they cannot but all of them influence our hearts with spiritual refreshments . and wherein faith is defective in this matter , that it doth not exercise it self in the consideration of this love of the holy ghost , we shall never arrive unto solid , abiding , strong consolation . and as for those by whom all these things are despised and derided , it is no straight unto me whether i should renounce the gospel or reject them from an interest in christianity , for the approbation of both is inconsistent . moreover it is evident how great a motive hence ariseth unto cheerfull , watchfull , universal obedience . for all the actings of sin or unbelief in us , are in the first place re-actions unto those of the holy ghost in us and upon us . by them is he resisted in his perswasions , quenched in his motions , and himself grieved . if there be any holy ingenuity in us , it will excite a vigilant diligence not to be overtaken with such wickednesses against unspeakable love. he will walk both safely and fruitfully whose soul is kept under a sense of the love of the holy spirit herein .. thirdly , infinite power , is also needfull unto and accordingly evident in the discharge of this office. this we have fixed , that the holy ghost is and ever was the comforter of the church . whatever therefore is spoken thereof , belongs peculiarly unto him . and it is expressed as proceeding from and accompanyed with infinite power , as also the consideration of persons and things declare it necessary that so it should be . thus we have the churches complaint in a deep disconsolation : my way is hid from the lord , and my judgment is passed over from my god , isa. . . it is not so much her affliction and miseries , as an apprehension that god regarded her not therein , which causeth her dejection . and when this is added unto any pressing trouble , whether internal or external , it doth fully constitute a state of spiritual disconsolation . for when faith can take a prospect of the love , care and concernment of god in us and our condition , however grievous things may be at present unto us , yet can we not be comfortless . and what is it that in the consolation which god intendeth his church , he would have them to consider in himself as an assured ground of relief and refreshment ? this he declares himself in the following verses : ver. , , , . hast thou not known , hast thou not heard that the everlasting god , the creator of the ends of the earth fainteth not nor is weary , &c. the church seemeth not at all to doubt of his power , but of his love , care and faithfulness towards her . but it is his infinite power that he chooseth first to satisfie her in , as that which all his actings towards her were founded in and resolved into , without a due consideration whereof all that otherwise could be expected would not yield her relief . and this being fixed on their minds , he next proposeth unto them his infinite understanding and wisdom ; there is no searching of his understanding . conceive aright of his infinite power , and then leave things unto his sovereign , unsearchable wisdom for the management of them as to ways , degrees , times and seasons . an apprehension of want of love and care in god towards them , was that which immediately caused their disconsolation ; but the ground of it was in their unbelief of his infinite power and wisdom . wherefore in the work of the holy ghost for the comforting of the church , his infinite power is peculiarly to be considered . so the apostle proposeth it unto the weakest believers for their supportment , and that which should assure them of the victory in their conflict , that greater is he that is in them , than he that is in the world , john . . that holy spirit which is bestowed on them , and dwelleth in them , is greater , more able and powerful , than sathan that attempts their ruine in and by the world , seeing he is of power omnipotent . things of our disconsolation arise from the impressions that sathan makes upon our minds and consciences by sin , temptation , and persecution . for we find not in our selves such an ability of resistance as from whence we may have an assurance of a conquest . this , saith the apostle , you are to expect from the power of the holy spirit , which is infinitely above what-ever sathan hath , to make opposition unto you , or to bring any disconsolation on you . this will cast out all that fear which hath torment accompanying of it . and however this may be disregarded by them who are filled with an apprehension of their own self-sufficiency as unto all the ends of their being and obedience unto god ; as likewise , that they have a never-failing spring of rational considerations about them , able to administer all necessary relief and comfort at all times : yet those who are really sensible of their own condition , and that of other believers , if they understand what it is to be comforted with the consolation of god , and how remote they are from those delusions which men embrace under the name of their rational considerations , will grant that the faith of infinite power is requisite unto any solid , spiritual comfort . for , . who can declare the dejections , sorrows , fears , despondencies and discouragements that believers are obnoxious unto , in the great variety of their natures , causes , effects and occasions ? what relief can be suited unto them , but what is an emanation from infinite power ? yea , such is the spiritual frame and constitution of their souls , as that they will oft-times reject all means of comfort that are not communicated by an almighty efficacy . hence god creates the fruit of the lips , peace , peace , isa. . . produceth peace in the souls of men by a creating act of his power ; and direction in the place before mentioned to look for it only from the infinite excellency of his nature : none therefore was meet for this work of being the churches comforter , but the spirit of god alone . he only by his almighty power can remove all their fears , and support them under all their dejections in all that variety wherewith they are attempted and exercised . nothing but omnipotence it self is suited to obviate those innumerable disconsolations that we are obnoxious unto . and those whose souls are pressed in earnest with them , and are driven from all the reliefs which not only carnal security and stout-beartedness in adversity do offer , but also from all those lawful diversions which the world can administer , will understand that true consolation is an act of the exceeding greatness of the power of god , and without which it will not be wrought . . the means and causes of their disconsolation , direct unto the same spring of their comfort . whatever the power of hell , of sin and the world , separately or in conjunction can effect , it is all levelled against the peace and comfort of believers . of how great force and efficacy they are in their attempts to disturb and ruine them , by what various ways and means they work unto that end , would require great enlargement of discourse to declare . and yet when we have used our utmost diligence in an enquiry after them , we shall come short of a full investigation of them ; yea , it may be of what many individual persons find in their own experience . wherefore with respect unto one cause and principle of disconsolation , god declaring that it is he who comforteth his people , isa. . , , , . i , even i , am he that comforteth you : who art thou that thou shouldest be afraid of a man that shall die , and of the son of man which shall be made as grass ? and forgettest the lord thy maker , that hath stretched forth the heavens , and laid the foundations of the earth ? and hast feared continually every day , because of the fury of the oppressor , as if he were ready to destroy ? and where is the fury of the oppressor ? the captive exile hasteneth that he may be loosed , and that he should not die in the pit , nor that his bread should fail . but i am the lord thy god , that divided the sea , whose waves roared : the lord of hosts is his name . he sees it necessary to declare his infinite power , and to express in sundry instances the effects thereof . wherefore if we take a view of what is the state and condition of the church in it self , and in the world : how weak is the faith of most believers ? how great their fears ? how many their discouragements ? as also , with how great temptations , calamities , oppositions , persecutions they are exercised ? how vigorously and sharply these things are set on upon their spirits , according unto all advantages inward and outward that their spiritual adversaries can lay hold upon ? it will be manifest how necessary it was that their consolation should be entrusted with him with whom infinite power doth always dwell . and if our own inward or outward peace seems to abate of the necessity of this consideration , it may not be amiss by the exercise of faith herein to lay in provision for the future , seeing we know not what may befall us in the world. and should we live to see the church in storms , as who knows but we may , our principal supportment will be , that our comforter is of almighty power , wonderful in counsel , and excellent in operation . . this dispensation of the spirit is unchangeable . unto whomsoever he is given as a comforter , he abides with them for ever . this our saviour expresly declares in the first promise he made of sending him as a comforter in a peculiar manner . john . . i will pray the father , and he shall give you another comforter , that he may abide with you for ever . the moment of this promise lyeth in his unchangeable continuance with the church . there was indeed a present occasion rendring necessary this declaration of the unchangeableness of his abode . for in all this discourse , our saviour was preparing the hearts of his disciples for his departure from them , which was now at hand . and whereas he lays the whole of the relief which in that case he would afford unto them , upon his sending of the holy ghost , he takes care not only to prevent an objection which might arise in their minds about this dispensation of the spirit , but also in so doing to secure the faith and consolation of the church in all ages . for as he himself who had been their immediate , visible comforter during the whole time of his ministry among them , was now departing from them , and that so , as that the heavens were to receive him until the time of the restitution of all things , they might be apt to fear that this comforter who was now promised unto them might continue also only for a season , whereby they should be reduced unto a new loss and sorrow . to assure their minds herein , our lord jesus christ lets them know that this other comforter should not only always continue with them unto the ends of their lives , work and ministry , but abide with the church absolutely unto the consummation of all things . he is now given in an eternal and unchangeable covenant , isa. . . and he can no more depart from the church , than the everlasting , sure covenant of god can be abolished . but it may be objected by such as really enquire into the promises of christ , and after their accomplishment , for the establishment of their faith ; whence it is that if the comforter abide always with the church , that so great a number of believers do in all ages spend , it may be , the greatest part of their lives in troubles and disconsolation , having no experience of the presence of the holy ghost with them as a comforter . but this objection is not of force to weaken our faith as unto the accomplishment of this promise . for , . there is in the promise it self , a supposition of troubles and disconsolations thereon to befall the church in all ages . for with respect unto them it is that the comforter is promised to be sent . and they do but dream who fancy such a state of the church in this world , as wherein it should be accompanied with such an assurance of all inward and outward satisfaction , as scarce to stand in need of this office or work of the holy ghost . yea , the promise of this abiding with us for ever as a comforter , is an infallible prediction that believers in all ages shall meet with troubles , sorrows and disconsolation . . the accomplishment of christ's promises doth not depend as to its truth upon our experience , at least not on what men sensibly feel in themselves under their distresses , much less on what they express with some mixture of unbelief . so we observed before from that place of the prophet concerning the church , isa. . . that her way was hidden from the lord , and her judgment passed over from her god. as she complained also , the lord hath forsaken me , and my lord hath forgotten me , chap. . . but yet in both places god convinceth her of her mistake , and that indeed her complaint was but a fruit of unbelief . and so it is usual in great distresses , when persons are so swallowed up with sorrow , or overwhelmed with anguish , that they are not sensible of the work of the holy ghost in their consolation . . he is a comforter unto all believers at all times , and on all occasions wherein they really stand in need of spiritual consolation . but yet if we intend to have experience of his work herein , to have the advantage of it , or benefit by it , there are sundry things required of our selves in a way of duty . if we are negligent herein , it is no wonder if we are at a loss for those comforts which he is willing to administer . unless we understand aright the nature of spiritual consolations , and value them both as sufficient and satisfactory , we are not like to enjoy them , at least not to be made sensible of them . many under their troubles suppose there is no comfort but in their removal : and know not of any relief in their sorrow , but in the taking away of their cause . at best they value any outward relief before internal supports and refreshments . such persons can never receive the consolation of the holy spirit unto any refreshing experience . to look for all our comforts from him , to value those things wherein his consolations do consist , above all earthly enjoyments , to wait upon him in the use of all means for the receiving of his instances of love and grace , to be fervent in prayer for his presence with us , and the manifestation of his grace , are required in all those towards whom he dischargeth this office. and whilst we are found in these ways of holy obedience and dependence , we shall find him a comforter , and that for ever . these things are observable in the office of the holy ghost in general as he is the comforter of the church , and the manner of his discharge thereof . what is further considerable unto the guidance of our faith , and the participation of consolation with respect hereunto , will be evident in the declaration of the particulars that belong thereunto . chap. iii. unto whom the holy spirit is promised and given as a comforter ; or the object of his acting in this office. we have considered the promise of christ to send the holy spirit to be the comforter of the church , and unto that end to abide with them for ever . the nature also of that office and work in general which hereon he undertakes and dischargeth , with the properties of them , have been declared . our next enquiry is unto whom this promise is made , and towards whom it is infallibly fulfilled . how and unto what ends , in what order as unto his effects and operations , the holy spirit is promised unto any persons and received by them , hath been already declared in our former discourses , lib. . chap. . we shall therefore here only declare in particular who he is promised unto and received by , as a comforter . and this is to all , and only unto believers ; those who are actually so . all his operations required unto the making of them so to be , are antecedent hereunto . for the promise of him unto this end , where-ever it is recorded , is made directly unto them , and unto them it is confined . immediately it was given unto the apostles ; but it was not given unto them as apostles , but as believers and disciples of christ , with a particular respect unto the difficulties , and causes of disconsolation which they were under , or should meet withall upon the account of their being so . see the promises unto this purpose expresly , john . , , . chap. . . chap. . , . and it is declared withal that the world , which in that place is opposed unto them that do believe , cannot receive him , chap. . . other effectual operations he hath upon the world , for their conviction , and the conversion of many of them . but as a spirit of consolation he is neither promised unto them , nor can they receive him , until other gracious acts of his have passed on their souls . besides , we shall see that all his actings and effects as a comforter are confined unto them that believe , and do all suppose saving faith as antecedent unto them . and this is the great fundamental priviledge of true believers , whereby , through the grace of our lord jesus christ , they are exalted above all other persons in this world. and this will the more evidently appear , when we shall consider those especial operations , acts and effects whereby consolation is administred unto them . that the life of man is the subject of innumerable troubles is made evident and uncontroulable by catholick experience . that man is born to trouble as the sparks fly upward , has been the constant acknowledgment of all that have been wise in all ages . and those who have designed to drown the sense of them in security and sensuality of life , have been ever looked on as greatly exorbitant from the principles of nature and dictates of reason , voluntarily degenerating into the condition of creatures bruitish and irrational . others who will not forego the priviledge of their being , have alwayes made it a principal enquiry , how or whence they might take and receive relief and comfort for their supportment against their unavoidable troubles , sorrows and disconsolation . yea it is natural and necessary unto all men so to doe . all men cannot but seek after rest and peace , not only out of choice , but instinct of nature , trouble and sorrow being diametrically contrary unto it in its being , and tending unto its dissolution . wherefore they all naturally seek for consolation . hence the best and most usefull part of the old philosophy consisted in the prescription of the wayes and means of comforting and supporting the minds of men against things noxious and grievous to nature , with the sorrowes which ensue thereon . and the topicks they had found out unto this purpose , were not to be despised , where men are destitute of spiritual light and supernatural revelation . neither did the wisdom or reason of man ever arise unto any thing more usefull in this world , than to discover any rational considerations that might allay the sorrowes , or relieve the minds of them that are disconsolate . for things that are really grievous unto the generality of mankind , do outweigh all the real satisfaction which this life and world can afford . and to place either satisfaction or relief in the pursuit of sensual lusts , is bruitish . but yet what did all the spring and well-heads of rational and philosophical consolation rise unto ? what refreshment did their streams afford ? the utmost they attained unto , was but to confirm and make obstinate the minds of men , in a fancy , an opinion , or perswasion contrary unto what they felt and had experience of . for what they contended for , was but this , that the consideration of the common lot of mankind , the unavoidableness of grieving accidents , the shortness of humane life , the true exercise of reason upon more noble objects , with others of the like nature , should satisfie men that the things which they endured were not evil or grievous . but what doth all this amount unto in comparison of this priviledge of believers , of this provision made for them in all their disconsolations , by him in whom they do believe . this is a relief that never entred into the heart of man to think of or conceive . nor can it be understood by any but those by whom it is enjoyed . for the world , as our saviour testifies , neither knoweth this spirit nor can receive him . and therefore what is spoken of him and this work of his is looked on as a fancy or the shadow of a dream . and although the sun of righteousness be risen in this matter , and shine on all that dwell in the land of goshen , yet those that abide still in egypt make use only of their lanthorns . but those who are really partakers of this priviledge , do know in some measure , what they do enjoy , although they are not able to comprehend it in its excellency , nor value it in a due manner : for how can the heart of man , or our poor , weak understandings fully conceive this glorious mystery of sending the holy ghost to be our comforter ; only they receive it by faith , and have experience of it in its effects . there is in my judgment an unspeakable priviledge of those who are believers antecedent unto their believing as they are elect ; namely that christ dyed in their stead alone . but this is like the wells which isaac's servant digged , that the philistines strove about , as those which belonged unto them , which though fresh usefull springs in themselves , caused them to be called esek and sitna . mighty strivings there are to break down the inclosure of this priviledge , and lay it common unto all the world , that is indeed waste and useless . for it is contended , that the lord christ dyed equally for all and every one of mankind , for believers and unbelievers , for those that are saved and those that are damned . and to this purpose many pretences are pleaded to shew how the most of them for whom christ dyed , have no real benefit by his death , nor is any thing required in them to evidence that they have an interest therein . but this priviledge we now treat of , is like the well rehoboth , isaac kept it unto himself , and the philistines strove not about it . none contend that the spirit is a comforter unto any but believers : therefore is it by the world despised and reproached , because they have no interest in it , nor have the least pretence to strive about it . did believers therefore duely consider how they are advanced hereby through the love and care of jesus christ into an inexpressible dignity above the residue of mankind , they would more rejoyce in it than in all that this world can supply them withall . but we must proceed . it appears from what hath been discoursed , that this is not the first saving work of the holy spirit on the souls of men. regeneration and habitual sanctification do always precede it . he comforteth none but those whom he hath before sanctified . nor are any other but such capable of his consolations . there is nothing in them that can discern his acting , or value what he doth of this kind . and this is the true reason why the whole work of the holy spirit as a comforter , wherein consists the accomplishment of the most glorious promise that ever christ made to his church , and the greatest evidence of his continued care thereof , is so neglected , yea despised amongst the generality of professed christians . a great evidence of the apostatized state of christianity . they can have no concern in any work of his but in its proper order . if men be not first sanctified by him , they can never be comforted by him . and they will themselves prefer in their troubles any natural or rational reliefs , before the best and highest of his consolations . for however they may be proposed unto them , however they may be instructed in the nature , wayes and means of them , yet they belong not unto them , and why should they value that which is not theirs ? the world cannot receive him . he worketh on the world for conviction , joh. . . and on the elect for conversion , joh. . . but none can receive him as a comforter , but believers . therefore is this whole work of the holy spirit little taken notice of by the most , and despised by many . yet is it never the less glorious in it self , being fully declared in the scripture , nor the less usefull to the church , being testified unto by the experience of them that truely believe . that which remaineth for the full declaration of this office and work of the holy ghost , is the consideration of those acts of his which belong properly thereunto , and of those priviledges whereof believers are made partakers thereby . and whereas many blessed mysteries of evangelical truth are contained herein , they would require much time and diligence in their explanation . but as to the most of them , according unto the measure of light and experience which i have attained , i have prevented my self the handling of them in this place . for i have spoken already unto most of them in two other discourses , the one concerning the perseverance of true believers , and the other of our communion with god , and of the holy spirit in particular . as therefore i shall be sparing in the repetition of what is already in them proposed unto publick view , so it is not much that i shall add thereunto . yet what is necessary unto our present design , must not be wholly omitted , especially seeing i find that further light and evidence may be added unto our former endeavours in this kind . chap. iv. inhabitation of the spirit , the first thing promised . the first thing which the comforter is promised for unto believers , is , that he should dwell in them , which is their great fundamental priviledge , and whereon all other do depend . this therefore must in the first place be enquired into . the inhabitation of the spirit in believers is among those things which we ought , as to the nature or being of it , firmly to believe ; but as to the manner of it cannot fully conceive . nor can this be the least impeachment of it's truth unto any who assent unto the gospel , wherein we have sundry things proposed as objects of our faith , which our reason cannot comprehend . we shall therefore assert no more in this matter , but what the scripture directly and expresly goeth before us in . and where we have the express letter of the scripture for our warrant , we are eternally safe , whilst we affix no sence thereunto that is absolutely repugnant unto reason , or contrary unto more plain testimonies in other places . wherefore to make plain what we intend herein , the ensuing observations must be premised . first , this personal inhabitation of the holy spirit in believers , is distinct and different from his essential omnipresence , whereby he is in all things . omnipresence is essential ; inhabitation is personal . omnipresence is a necessary property of his nature , and so not of him as a distinct person in the trinity , but as god essentially , one and the same in being and substance with the father and the son. to be every where , to fill all things , to be present with them , or indistant from them , always equally existing in the power of an infinite being , is an inseparable property of the divine nature as such . but this inhabitation is personal , or what belongs unto him distinctly as the holy ghost . besides it is voluntary , and that which might not have been , whence it is the subject of a free promise of god , and wholly depends on a free act of the will of the holy spirit himself . secondly , it is not a presence by vertue of a metonymical denomination , or an expression of the cause for the effect , that is intended . the meaning of this promise , the spirit shall dwell in you , is not , he shall work graciously in you ; for this he can without any especial presence . being essentially every where , he can work where and how he pleaseth , without any especial presence . but it is the spirit himself that is promised , and his presence in an especial manner , and an especial manner of that presence ; he shall be in you , and dwell in you , as we shall see . the only enquiry in this matter is , whether the holy spirit himself be promised unto believers , or only his grace , which we shall immediately enquire into . thirdly , the dwelling of the person of the holy spirit in the persons of believers , of what nature soever it be , doth not effect a personal union between them . that which we call a personal union , is the union of divers natures in the same person , and there can be but one person by vertue of this union . such is the hypostatical union in the person of the son of god. it was our nature he assumed , and not the person of any . and it was impossible he should so assume any more but in one individual instance : for if he could have assumed another individual being of our nature , then it must differ personally from that which he did assume . for there is nothing that differs one man from another , but a distinct personal subsistence of each . and it implies the highest contradiction , that the son of god could be hypostatically united unto more than one : for if they are more than one , they must be more persons than one : and many persons cannot be hypostatically united , for that is to be one person and no more . there may be a manifold union , mystical and moral , or divers , of many persons , but a personal union there cannot be of any thing but of distinct natures . and as the son of god could not assume many persons , so supposing that humane nature which he did unite to himself to have been a person , that is , to have had a distinct subsistence of it's own antecedent unto it's union , and there could have been no personal union between it and the son of god. for the son of god was a distinct person ; and if the humane nature had been so too , there would have been two persons still , and so no personal union . nor can it be said , that although the humane nature of christ was a person in it self , yet it ceased so to be upon its union with the divine ; and so two persons were conjoyned and compounded into one . for if ever humane nature have in any instance a personal subsistence of it's own , it cannot be separated from it without the destruction and annihilation of the individual . for to suppose otherwise , is to make it to continue what it was , and not what it was ; for it is what it is , distinct from all other individuals by vertue of it's personality . wherefore , upon this inhabitation of the spirit , wherein soever it doth consist , there is no personal union ensuing between him and believers , nor is it possible that any such thing should be . for he and they are distinct persons , and must eternally abide so whilst their natures are distinct . it is only the assumption of our nature into union with the son of god , antecedent unto any individual personal subsistence of it's own , that can constitute such an union . fourthly , the union and relation that ensues on this inhabitation of the spirit , is not immediate between him and believers , but between them and jesus christ. for he is sent to dwell in them by christ , in his name , as his spirit , to supply his room in love and grace towards them , making use of his things in all his effects and operations unto his glory . hence , i say , is the union of believers with christ by the spirit , and not with the spirit himself . for this holy spirit dwelling in the humane nature of christ , manifesting and acting himself in all fulness therein , as hath been declared , being sent by him to dwell in like manner , and act in a limited measure in all believers , there is a mystical union thence arising between them , whereof the spirit is the bond and vital principle . on these considerations , i say , it is the person of the holy ghost that is promised unto believers , and not only the effects of his grace and power , and his person it is that always dwelleth in them . and as this on the one hand is an argument of his infinite condescention in complying with this part of his office and work , to be sent by the father and son to dwell in believers , so it is an evident demonstration of his eternal deity , that the one and self-same person should at the same time inhabit so many thousands of distinct persons as are , or were at any time , of believers in the world ; which is fondness to imagine concerning any one that is not absolutely infinite . and therefore that which some oppose as unmeet for him , and beneath his glory , namely , this his inhabitation in the saints of god , is a most illustrious and incontroulable demonstration of his eternal glory . for none but he who is absolutely immense in his nature and omnipresence , can be so present with , and indistant from all believers in the world ; and none but he whose person by vertue of his nature is infinite , can personally , equally inhabit in them all . an infinite nature and person is required hereunto . and in the consideration of the incomprehensibility thereof are we to acquiesce as to the manner of his inhabitation , which we cannot conceive . . there are very many promises in the old testament , that god would thus give the holy spirit in and by vertue of the new covenant ; as ezek. . . isa. . . prov. . . and in every place god calls this promised spirit , and as promised , his spirit , my spirit ; which precisely denotes the person of the spirit himself . it is generally apprehended , i confess , that in these promises the holy spirit is intended only as unto his gracious effects and operations , but not as to any personal inhabitation . and i should not much contend upon these promises only , although in some of them his person as promised be expresly distinguished from all his gracious effects : but the exposition which is given of them in their accomplishment under the new testament , will not allow us so to judge of them . for , . we are directed to pray for the holy spirit , and assured that god will give him unto them that ask him of him in a due manner , heb. . . if these words must be expounded metonymically and not properly , it must be because either , ( ) they agree not in the letter with other testimonies of scripture . or , ( ) contain some sence absurd and unreasonable . or , ( ) that which is contrary unto the experience of them that believe . the first cannot be said , for other testimonies innumerable concur with it . nor the second , as we shall shew . and for the third , it is that whose contrary we prove . what is it that believers intend in that request ? i suppose , i may say , that there is no one petition wherein they are more intense and earnest , nor which they more frequently insist upon . as david prayed , that god would not take his holy spirit from him , psal. . so do they , that god would bestow him on them . for this they do , and ought to do , even after they have received him . his continuance with them , his evidencing and manifestation of himself in and to them , are the design of their continued supplications for him . is it meerly external operations of the spirit in grace that they desire herein ? do they not always pray for his ineffable presence and inhabitation ? will any thoughts of grace or mercy relieve or satisfie them , if once they apprehend that the holy spirit is not in them , or doth not dwell with them ? although they are not able to form any conceptions in their minds of the manner of his presence and residence in them , yet is it that which they pray for , and without the apprehension whereof by faith , they can have neither peace nor consolation . the promise hereof being confined unto believers , those that are truly and really so , as we shewed before , it is their experience whereby its accomplishment is to be judged ; and not the presumption of such , by whom both the spirit himself , and his whole work is despised . . and this inhabitation is that which principally our lord jesus christ directeth his disciples to expect in the promise of him . he dwelleth with you , and shall be in you , john . . he doth so who is the comforter , the spirit of truth : or as it is emphatically expressed , chap. . . he the spirit of truth . he is promised unto , and he inhabits them that do believe . so it is expresly affirmed towards all that are partakers of this promise . rom. . . ye are not in the flesh , but in the spirit , if so be the spirit of god dwells in you . ver. . the spirit of him that raised up jesus from the dead dwelleth in you . the holy spirit dwelleth in us , tim. . . he that is in us , is greater than he that is in the world , john . . and many other express testimonies there are unto the same purpose . and whereas the subject of these promises and propositions is the holy ghost himself , the person of the holy ghost , and that so expressed as not to leave any pretence for any thing else , and not his person to be intended : and whereas nothing is ascribed unto him that is unreasonable , inconvenient unto him in the discharge of his office , or inconsistent with any of his divine perfections , but rather what is every way suitable unto his work , and evidently demonstrative of his divine nature and subsistence : it is both irrational and unsuitable unto the oeconomy of divine grace to wrest these expressions unto a lower , meaner , figurative signification : and i am perswaded that it is contrary to the faith of the catholick church of true believers so to do . for however some of them may not have exercised their minds about the manner of the abode of the holy spirit with the church , and some of them when they hear of his personal indwelling , wherein they have not been duly instructed , do fear it may be , that indeed that cannot be , which they cannot comprehend , and that some evil consequence may ensue upon the admittance of it , although they cannot say what they are : yet it is with them all even an article of faith , that the holy ghost dwelleth in the church , that is , them that truly believe ; and herein have they an apprehension of such a personal presence of his as they cannot conceive . this therefore being so expresly , so frequently affirmed in the scripture , and the comfort of the church which depends thereon being singular and eminent , it is unto me an important article of evangelical truth . . although all the principal actings of the holy spirit in us , and towards us as a comforter , do depend on this head , or flow from this spring of his inhabitation , yet in the confirmation of it's truth , i shall here name one or two , by which it self is evidenced , and it's benefits unto the church declared . ( ) this is the spring of his gracious operations in us . so our saviour himself declares it . the water that i shall give unto him , shall be in him a well of water springing up into everlasting life , john . . the water here promised is the holy spirit , called the gift of god , ver. . this is evident from that parallel place , john . , . where this living water is plainly declared to be the holy ghost . and this water which is given unto any , is to be in him , and there to abide , which is but a metaphorical expression of the inhabitation of the spirit . for it is to be in him as a well , as a living fountain , which cannot be spoke of any gracious habit whatever . no quality in our minds can be a spring of living water . besides , all gracious habits are effects of the operation of the holy spirit , and therefore they are not the well it self , but belong unto the springing of it up in living waters . so is the spirit in his indwelling distinguished from all his evangelical operations of grace , as the well is distinct from the streams that flow from it . and as it is natural and easie for a spring of living waters to bubble up , and put forth refreshing streams ; so it belongs unto the consolation of believers , to know how easie it is unto the holy spirit , how ready he is on the account of his gracious inhabitation , to carry on and perfect the work of grace , holiness and sanctification in them . and what instruction they may take for their own deportment towards him , may be afterwards spoken unto . so in many other places is his presence with us ( which we have proved to be by the way of gracious inhabitation ) proposed as the cause and spring of all his gracious operations , and so distinct from them . so the holy ghost that is given us , sheds abroad the love of god in our hearts , rom. . . the spirit of god that dwelleth in us , shall quicken our mortal bodies , rom. . . he beareth witness with our spirits that we are the sons of god , rom. . . which places have been elsewhere explained and vindicated . ( ) this is the hidden spring and cause of that inexpressible distance and difference that is between believers and the rest of the world. our apostle tells us , that the life of believers is hid with christ in god , col. . . a blessed life they have whilst they are here , dead to the world , and as dead in the world. a life that will issue in eternal glory : but no such thing appears , no lustre of it is cast abroad into the eyes of men : true , saith the apostle , for it is hid with christ in god. it is so both in its causes , nature , operations and means of preservation . but by this hidden life it is that they are differenced from the perishing world. and it will not be denyed , as i suppose , that this difference is real and great : for those who believe , do enjoy the especial love and favour of god ; whereas those who do not , are under the curse , and the wrath of god abideth on them . they are alive unto god , but these are dead in trespasses and sins . and if men will not believe that there is so inexpressible a difference between them in this world , they will be forced to confess it at the last day , when the decretory sentences of come ye blessed , and go ye cursed , shall be openly denounced . but for the most part there is no visible cause in the eyes of the world of this inexpressible and eternal difference between these two sorts of persons . for besides that for the most part the world doth judge amiss of all that believers are and do , and do rather , through an inbred enmity , working by wicked and foolish surmizes , suppose them to be the worst , rather than absolutely the best of men : there is not for the most part such a visible , manifest difference in outward actions and duties , on which alone a judgment may be passed in man's day , as to be a just foundation of believing so unspeakable difference between their persons as is spoken of . there is a difference in their works , which indeed ought to be far greater than it is ; and so a greater testimony given to the righteousness of god , john . . there is yet a greater difference in internal , habitual grace , whereby the minds of believers are transformed initially into the image of god , tit. . . but these things will not bear the weight of this inconceivable distance . principally therefore it depends hereon , namely , the inhabitation of the spirit in them that believe . the great difference between the two houses that solomon built , was , that god dwelt in the one , and he himself in the other . though any two houses as unto their outward fabrick make the same appearance , yet if the king dwell in the one , and a robber in the other , the one may be a pallace , and the other a den. it is this inhabitation of the spirit whereon all the priviledges of believers do immediately depend , and all the advantages which they have above the men of the world. and the difference which is made hereby , or ensueth hereon , is so inconceivably great , as a sufficient reason may thence be given of all the excellent things which are spoken of them who are partakers of it . chap. v. particular actings of the holy spirit as a comforter . how he is an unction . the especial actings of the holy spirit towards believers as their comforter , with the priviledges and advantages which by them they are made partakers of , have been severally spoken unto by many ; and i have also in other discourses had occasion to treat concerning some of them . i shall therefore be the more brief in the present discourses of them , and waving things commonly known and received , shall endeavour to state right conceptions of them , and to add further light unto what hath been already received . the first of this sort which we shall mention , because , as i think , the first in order of nature , is the unction , or anointing which believers have by him . so are they said to be anointed , cor. . . and john . . ye have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an unction , an unguent from the holy one , ver. . the anointing which you have received abideth in you . and the same anointing teacheth you of all things . what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is which we do receive , and wherein this anointing doth consist , we must in the first place enquire . for a distinct comprehension and knowledge of that which is so great a priviledge , and of so much use unto us , is our duty and advantage . it is so the more , because by the most these things are neglected . that is an empty sound unto them , which hath in its self the fulness of the blessing of the gospel of christ. some things there are which pretend unto this unction , or which some would have it to consist in , that we must remove out of our way to render the truth more evident . some think that by this unction , the doctrine of the gospel , or the truth it self is intended . this episcopius pleads for in his exposition of the place . that doctrine of the gospel which they had received , was that which would preserve them from the seducers , which in that place of the apostle , john . . believers are warned to beware of . but neither the context nor the text will admit of this interpretation . for , ( ) the thing it self in question , was , the doctrine of the gospel . this the seducers pretended to be on their side , which the apostle denies . now although the doctrine it self was that whereby this difference was to be determined ; yet is not the doctrine it self , but the advantage they had for the right understanding of it , that which is proposed for their relief and comfort . ( ) this unction is said to abide in them who have received it , whereas we are said to abide in the doctrine or the truth , and not that in us properly . ( ) this unction is said to teach us all things ; but the doctrine of the truth is that which we are taught , and there must be a difference between that which teacheth , and that which is taught thereby . ( ) whereas in all other places of the scripture , either the holy ghost himself , or some especial operation of his , is hereby intended , there is no reason nor pretence of any to be taken from the words or context , why another signification should be here imposed on that expression . ( ) for the reason which he adds , that there is no mention in any other place of scripture of any peculiar , internal act or work towards any persons , in their teaching or reception of the truth , it is so extremely remote from the truth , and is so directly opposite unto express testimonies almost innumerable , that i wonder how any man could be so forgetful as to affirm it . let the reader satisfie himself in what hath been discoursed on the head of spiritual illumination . secondly , the testimony given by the holy ghost unto the truth of the gospel imparted unto them , is the exposition of this unction in the paraphrase of another . this testimony was by his miraculous operations , at his first effusion on the apostles . but neither can this be the mind of the holy ghost herein : for this unction which believers had , is the same with their being anointed of god , cor. . . and that was a priviledge whereof they were all personally made partakers . so also is that which is here mentioned , namely , that which was in them , which abode with them , and taught them . neither is this a tolerable exposition of these words , you have an unction from the holy one , abiding in you , teaching of you ; that is , you have heard of the miraculous operations of the holy ghost in the confirmation of the gospel , giving testimony unto the truth . thirdly , it is to no purpose to examine the pretences of some of the romanists , that respect is had herein to the chrysme or unguent that they use in baptism , confirmation , and in their sictitious sacraments of order and extreme unction . for besides that all their unctions are inventions of their own , no institution of christ , nor of any efficacy unto the ends for which this unction is granted unto believers , the more sober of their expositors take no notice of them on this occasion . those who would know what respect they have thereunto , may find it in the commentaries of a-lapide on this place . these apprehensions being removed , as no way suiting the mind of the holy ghost , nor expressing the priviledge intended , nor the advantage which we have thereby , we shall follow the conduct of the scripture in the investigation of the true nature of it . and to this end we may observe , . that all persons and things that were dedicated or consecrated unto god under the old testament , were anointed with material oyl : so were the kings of the people of god , so were priests and prophets : in like manner the sanctuary , the altar , and all the holy utensils of divine worship were anointed . and it is confessed that among all the rest of mosaical institutions , those also concerning unction were typical and figurative of what was to come . . that all these types had their first , proper and full signification and accomplishment in the person of jesus christ. and because every person and thing that was made holy to god , was so anointed , he who was to be the most holy , the only spring and cause of holiness in and unto others , had his name and denomination from thence . both messiah in the old testament , and christ in the new , are as much as the anointed one. for he was not only in his person typified in the anointed kings , priests and prophets , but also in his mediation by the tabernacle , sanctuary , altar and temple . hence his unction is expressed in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dan. . . to anoint the holy of holies , who was prefigured by all the holy anointed ones before . this became his name as he was the hope of the church under the old testament , the messiah ; and the immediate object of the faith of the saints under the new , the christ. here therefore in the first place , we must enquire into the nature of this unction ; that of believers being an emanation from thence , and to be interpreted by analogy thereunto . for ( as it is usually expressed by way of allusion ) it is as they oyl , which being poured on the head of aaron , went down to the skirts of his garments . . that the lord christ was anointed and how , is declared , isa. . . the spirit of the lord god is upon me , because the lord hath anointed me . his unction consisted principally in the communication of the spirit unto him . for he proves that the spirit of the lord was upon him , because he was anointed . and this gives us a general rule , that the anointing with material oyl under the old testament , did presigure and represent the effusion of the spirit under the new , which now answers all the ends of those typical institutions . hence the gospel in opposition unto them all in the letter , outwardly , visibly , and materially is called the ministration of the spirit , cor. . , . so is the unction of christ expressed , isa. . . the spirit of the lord shall rest upon him , the spirit of wisdom and understanding , the spirit of counsel and might , the spirit of knowledge and of the fear of the lord. . whereas the unction of christ did consist in the full communication of the spirit unto him not by measure in all his graces and gifts , needful unto his humane nature or his work , though it be essentially one entire work , yet was it carried on by several degrees and distinctions of time. for , ( ) he was anointed by the spirit in his incarnation in the womb , luke . . the nature of which work we have at large before explained . ( ) he was so at his baptism , and entrance into his publick ministry , when he was anointed to preach the gospel , as isa. . . and the holy ghost descended on him in the shape of a dove , matth. . . the first part of his unction more peculiarly respected a fulness of the grace , the latter of the gifts of the spirit . ( ) he was peculiarly anointed unto his death and sacrifice , in that divine act of his , whereby he sanctify'd himself thereunto , john . . which hath also been before declared . ( . ) he was at his ascension when he received of the father the promise of the spirit , pouring him forth on his disciples ; acts . . and in this latter instance he was anointed with the oyl of gladness , which includes his glorious exaltation also . for this was absolutely peculiar unto him , whence he is said to be so anointed above his fellows . for although in some other parts of this anointing , he hath them who partake of them by and from him in their measure , yet in this of receiving the spirit with a power of communicating him unto others , herein he is singular , nor was ever any other person sharer with him therein in the least degree . see the exposition on heb. . , . now although there be an inconceivable difference and distance between the unction of christ and that of believers , yet is his the only rule of the interpretation of theirs , as to the kind thereof . and , . believers have their unction immediately from christ. so is it in the text ; you have an unction from the holy one. so is he called , acts . . rev. . . these things saith he that is holy. he himself was anointed as the most holy , dan. . . and it is his spirit which believers do receive , eph. . . phil. . . it is said , that he who anointeth us is god , cor. . . and i do take god there personally for the father , as the same name is in the verse foregoing . for all the promises of god in him , that is , in christ , are yea , and in him amen . wherefore the father is the original , supream cause of our anointing , but the lord christ , the holy one is the immediate efficient cause thereof . this himself expresseth when he affirms that he will send the spirit from the father . the supream donation is from the father ; the immediate collation from the son. . it is therefore manifest , that the anointing of believers consisteth in the communication of the holy spirit unto them from and by jesus christ. it is not the spirit that doth anoint us , but he is the unction wherewith we are anointed by the holy one. this the analogy unto the unction of christ makes undeniable ; for as he was anointed , so are they in the same kind of unction , though in a degree inferior unto him . for they have nothing but a measure and portion from his fulness as he pleaseth , eph. . . our unction therefore is the communication of the holy spirit , and nothing else . he is that unction which is given unto us , and abideth with us . but this communication of the spirit is general and respects all his operations . it doth not yet appear wherein the especial nature of it doth consist , and whence this communication of him is thus expressed , by an unction . and this can be no otherwise learned but from the effects ascribed unto him as he is an unction , and the relation with the resemblance that is therein , unto the unction of christ. it is therefore some particular grace and priviledge which is intended in this unction , cor. . . it is mentioned only neutrally , without the ascription of any effects unto it , so that therein we cannot learn its especial nature . but there are two effects elsewhere ascribed unto it , the first is teaching with a saving , permanent knowledge of the truth thereby produced in our minds . this is fully expressed , john . , . you have an unction from the holy one , aend you know all things ; that is , all those things of the fundamental , essential truths of the gospel , all you need to know that you may obey god truely , and be saved infallibly . this you have by this unction . for this anointing which you have received abideth in you , and teacheth you all things . and we may observe , that it is spoken of in an especial manner with respect unto our permanency and establishment in the truth , against prevalent seducers and seductions ; so it is joined with establishing in that other place , cor. . . wherefore , in the first place this anointing with the holy ghost , is the communication of him unto us with respect unto that gracious work of his in the spiritual , saving illumination of our minds , teaching us to know the truth , and to adhere firmly unto it in love and obedience . this is that which is peculiarly ascribed unto it ; and we have no way to know the nature of it , but by its effects . the anointing then of believers with the spirit consists in the collation of him upon them , to this end ; that he may graciously instruct them in the truths of the gospel , by the saving illumination of their minds , causing their souls firmly to cleave unto them with joy and delight , and transforming them in the whole inward man into the image and likeness of it . hence it is called the anointing of our eyes with eye-salve that we may see , rev. . . so doth it answer that unction of the lord christ with the spirit , which made him quick of understanding in the fear of the lord , isa. . . let these things therefore be fixed in the first place ; namely that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the unction which believers receive from the holy one , is the spirit himself ; and that his first peculiar , especial effect as an unction , is his teaching of us the truths and mysteries of the gospel by saving illumination in the manner before described . hereunto also is referred what is said of believers being made kings and priests . rev. . . for there is an allusion therein unto the anointing of those sorts of persons under the old testament . whatever was typical therein was fully accomplished in the unction of christ unto his office , wherein he was the soveraign king , priest and prophet of the church . wherefore by a participation in his unction , they are said to be made kings and priests ; or a royal priesthood , as it is , pet. . . and this participation of his unction consists in the communication of the same spirit unto them wherewith he was anointed . whereas therefore these titles denote the dignity of believers in their especial relation unto god , by this unction they are peculiarly dedicated and consecrated unto him . it is manifest therefore , first , that this unction we receive from the holy one , is the holy spirit , which he hath promised unto all that believe in him ; and then that we have these two things by vertue thereof , ( . ) spiritual instruction by saving illumination in the mind of god , and the mysteries of the gospel ; ( . ) an especial dedication unto god , in the way of a spiritual priviledge . what remains , is to enquire , ( . ) what benefit or advantage we have by this unction : ( . ) how this belongs unto our consolation , seeing the holy spirit is thus bestowed on us , as he is promised to be the comforter of the church . as unto the first head , it is hereon that our stability in believing doth depend . for it is pleaded unto this purpose in a peculiar manner by the apostle , john . , . it was the unction from the holy one , which then kept believers from being carried from the faith by the craft of seducers . hereby he makes men according unto their measure of quick understanding in the fear of the lord. nor will any thing else give assurance in this case . temptations may come as a storm or tempest , which will quickly drive men from their greatest fleshly confidences . hence oftentimes those who are forwardest to say , though all men should forsake the truth , yet would not they so do ; are the forwardest upon trials so to do . neither will mens skill , cunning or disputing abilities secure them from being at one time or other inveigled with fair pretences , or intangled with the cunning sleights of them who lye in wait to deceive . nor will the best defences of flesh and blood , stand firmly and unshaken against powerful allurements on the one hand , and fierce persecutions on the other , the present artillery of the patrons and promoters of apostacy . none of these things doth the apostle prescribe or recommend unto believers , as an effectual means of their preservation , when a trial of their stability in the truth shall befall them . but this unction he assures them will not fail , neither shall they fail because of it . and to this end we may consider , ( . ) the nature of the teaching which we have by this anointing ; the anointing teacheth you . it is not meerly an external , doctrinal instruction , but an internal , effectual operation of the holy ghost herein doth god give unto us the spirit of wisdom and revelation in the knowledge of him , that the eyes of our understanding being enlightned , we may know what is the hope of his calling ; eph. . , . he maketh use indeed of the outward means of instruction by the word , and teacheth nothing but what is revealed therein . but he gives us an understanding that we may know him that is true , and openeth our eyes that we may clearly and spiritually see the wondrous things that are in his law. and there are no teachings like unto his . none so abiding , none so effectual . when spiritual things through this anointing are discovered in a spiritual manner , then do they take up an immoveable possession in the minds of men. as god will destroy every oppressing yoke because of the anointing of christ , isa. . . so will he break every snare of seduction by the anointing of christians . so it is promised that under the gospel , wisdom and knowledge shall be the stability of the times , isa. . . nothing will give stability in all seasons , but the wisdom and knowledge which are the effects of this teaching , when god gives us the spirit of wisdom and revelation in the knowledge of him . ( . ) what it is that it teacheth ; and that is all things ; the same anointing teacheth you all things . so was the promise that he should teach us all things , and bring all things to our remembrance that christ hath said unto us , john . . and guide us into all truth ; chap. . . it is not all things absolutely that is intended , for they are restrained unto those of one certain kind , even the things which christ had spoken , that is , such as belonged unto the kingdom of god. neither are they all of them absolutely intended , especially as to the degrees of the knowledge of them . for in this life we know but in part , and see all things darkly as in a glass . but it is all things and all truth with respect unto the end of this promise and teaching . in the promise the whole life of faith with joy and consolation thereon , is the end designed . all things necessary thereunto , this unction teacheth us . and in the other place of the apostle , it respects the great fundamental truths of the gospel which the seducers opposed , from whose seduction this unction doth secure believers . wherefore it teacheth all that are made partakers of it , all that truth , all those things , all that christ hath spoken that are necessary unto these ends that they may live unto god in the consolation of faith , and be delivered from all attempts to draw them into error . the degrees of this knowledge which are exceeding various , both with respect unto the clearness and evidence of conception , and the extent of the things known , depend on the various measures whereby the spirit acteth according unto his own will , and the different use of the external means of knowledge which we do enjoy . but what is necessary unto the ends mentioned , none shall come short of who enjoy this anointing . and where its teachings are complyed withall in a way of duty , where we obstruct them not by prejudices and sloth , where we give up our selves unto their directive efficacy in a diligent , impartial attendance unto the word whereby alone we are to be taught , we shall not fail of that knowledge in the whole counsel of god , and all the parts of it , which he will accept and bless . and this gives stability unto believers , when trials and temptations about the truth do befall them ; and the want hereof in the uncured darkness of their minds , and ignorance of the doctrine of the gospel , is that which betrays multitudes into a defection from it in seasons of temptation and persecution . ( . ) it so teacheth as to give withall an approbation of and love unto the things that are taught . these are the next principle and cause of practice , or the doing of the things that we know , which is the only cement of all the means of our security rendring them firm and stable . the mind may discern spiritual truths , but if the will and affections be not wrought over to love them and delight in them , we shall never conform our selves unto them in the diligent exercise and practice of what they do require . and what we may do on the solitary efficacy of light and conviction without the adherence of love and delight , will neither be acceptable unto god , nor shall we be permanent and stable therein . all other means in the world without the love and practice of the truth , will be insufficient unto our preservation in the saving profession of it . and this is the characteristical note of the teachings by this unction . it gives and communicates with it , the love of that truth wherein we are instructed , and delight in obedience unto what it doth require . where these are not , however raised our minds may be , or our understandings enlarged in the apprehension of objective truths , whatever sublime notions or subtle conceptions about them we may have , though we could master and manage all the speculations and niceties of the schools in their most pretended accuracy of expression , yet as to the power and benefit of religion , we should be but as sounding brass and tinckling symbals . but when this holy spirit doth in and by his teaching breathe into our hearts an holy , divine love unto , and complacency in the things we are taught , when he enables us to taste how gracious the lord is in them , rendring them sweeter unto us than the honey or the honey-comb , when he makes them our delight and joy , exciting and quickning the practical principles of our minds unto a compliance with them in holy obedience , then have we that unction from the holy one which will both sanctifie and secure our souls unto the end. and hereby may we know , whether we have our selves received of this anointing . some would fain put it off unto what was peculiar unto the times of the apostles , and would suppose another kind of believers in those days , than any are now in the world , or need to be ; though what our saviour prayed for them , even for the apostles themselves as to the spirit of grace and consolation , he prayed also for all them who should believe on him through their word unto the end of the world. but take away the promise of the spirit , and the priviledges thereon depending , from christians , and in truth they cease so to be . some neglect it , as if it were an empty expression , and either wholly insignificant , or at best intended somewhat wherein they need not much concern themselves ; and whatever it be , they doubt not but to secure the pretended ends of it in their preservation from seduction by their own skill and resolutions . on such pretences are all the mysteries of the gospel by many despised , and a religion is formed wherein the spirit of christ hath no concernment . but these things are otherwise stated in the minds of the true disciples of christ. they know and own of how great importance it is to have a share in this unction ; how much their conformity unto christ , their participation of him , and the evidence of their union with him ; how much their stability in profession , their joy in believing , their love and delight in obedience , with their dignity in the sight of god and all his holy angels , do depend thereon . neither do we look upon it as a thing obscure or unintelligible , that which no man can know whether he hath or no. for if it were so , a thing so thin , aerial and imperceptible , as that no spiritual sense or experience could be had of it , the apostle would not have referred all sorts and degrees of believers , fathers , young men , and little children unto it for their relief and encouragement in the times of danger . wherefore it evidenceth it self in the way and manner of its acting , operation and teaching before declared . and as by those instances they satisfie themselves as unto what experience they have of it ; so it is their duty to pray continually for it's encrease , and further manifestation of it's power in them : yea , it is their duty to labour that their prayers for it may be both fervent and effectual . for the more express and eminent the teachings of this anointing in them are , the more fresh and plentiful is their unction , the more will their holiness and consolation abound . and whereas this is that by which , as it immediately proceeds from the holy spirit , they have their peculiar dedication unto god , being made kings and priests unto him , they are highly concerned to secure their interest therein . for it may be they are so far from being exalted , promoted and dignified in the world by their profession , as that they are made thereby the scorn of men , and the out-casts of the people . those indeed whose kingdom and priesthood , their dignity and honour in christianity , their approximation unto god and christ in a peculiar manner , consist in secular titles , honour , power and grandure , as it is in the papacy , may content themselves with their chrysme , or greasie unction of their outward , ceremonious consecration , without much enquiry after , or concern in this spiritual anointing . but those who get little or nothing in this world , that is , of the world , by their profession , but labour , pain , travail of soul and body , with scorns , reproaches and persecutions , had need look after that which gives them a dignity and honour in the sight of god , and which brings in satisfaction and peace unto their own souls : and this is done by that anointing alone whereby they are made kings and priests unto god , having honour before him , and a free , sacred access unto him . i shall only add , that whereas we ascribe this anointing in a pecnliar manner unto the holy ghost as the comforter of the church , we may easily discern wherein the consolation which we receive by it , doth consist . for who can express that satisfaction , refreshment and joy which the mind is possessed with , in those spiritual , effectual teachings which give it a clear apprehension of saving truth in its own nature and beauty , and enlarge the heart with love unto it , and delight in it . it is true , that the greatest part of believers are oft-times either at such a loss as unto a clear apprehension of their own spiritual state , or so unskilled in making a right judgment of the causes and means of divine consolations , or so confused in their own experiences , or so negligent in their enquiries into these things ; or are so disordered by temptations , as that they receive not a refreshing sence of those comforts and joys which are really inseparable from this anointing . but still it is in it self that spring from whence their secret refreshments and supportments do arise . and there is none of them but upon guidance and instruction are able to conceive , how their chiefest joys and comforts , even those whereby they are supported in and against all their troubles , are resolved into that spiritual understanding which they have into the mysteries of the will , love and grace of god in christ , with that ineffable complacency and satisfaction which they find in them , whereby their wills are engaged into an unconquerable constancy in their choice . and there is no small consolation in a due apprehension of that spiritual dignity which ensues hereon . for when they meet with the greatest troubles , and the most contemptuous scorns in this world , a due apprehension of their acceptance with god , as being made kings and priests unto him , yield them a refreshment which the world knows nothing of , and which themselves are not able to express . chap. vi. the spirit a seal , and how. secondly , another effect of the holy spirit as the comforter of the church , is that by him believers are sealed , cor. . , . he who anointed us is god , who hath also sealed us . and how this is done , the same apostle declares , eph. . . in whom also after ye believed ye were sealed with that holy spirit of promise . and chap. . . and grieve not the holy spirit of god whereby ye are sealed to the day of redemption . in the first place , it is expresly said , that we are sealed with the spirit , whereby the spirit himself is expressed as this seal , and not any of his especial operations ; as he is also directly said himself to be the pledge of our inheritance . in the latter , the words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in whom , in and by the receiving of whom , ye are sealed . wherefore no especial act of the spirit , but only an especial effect of his communication unto us , seems to be intended hereby . the common exposition of this sealing is taken from the nature and use of sealing among men. the summ whereof is this , sealing may be considered as a natural or moral action , that is , either with respect unto the act of it as an act , or with respect unto its use and end. in the first way it is the communication of the character or image that is on the seal unto the thing that is sealed , or that the impression of the seal is set unto . in answer hereunto , the sealing of the spirit should consist in the communication of his own spiritual nature and likeness unto the souls of believers : so this sealing should materially be the same with our sanctification . the end and use of sealing among men is two-fold . ( ) to give security unto the performance of deeds , grants , promises , testaments and wills , or the like engaging signification of our minds . and in answer hereunto , we may be said to be sealed when the promises of god are confirmed and established unto our souls , and we are secured of them by the holy ghost . but the truth is , this were to seal the promises of god , and not believers . but it is persons and not promises that are said to be sealed . ( ) it is for the safe-keeping or preservation of that which a seal is set upon . so things precious and highly valuable , are sealed up , that they may be kept safe and inviolable . so on the other hand , when job expressed his apprehension that god would keep an everlasting remembrance of his sin , that it should not be lost or out of the way , he saith , his transgression was sealed up in a bag , chap. . . and so it is that power which the holy ghost puts forth in the preservation of believers , which is intended . and in this respect they are said to be sealed unto the day of redemption . these things have been spoken unto and enlarged on by many , so that there is no need again to insist upon them . and what is commonly delivered unto this purpose , is good and useful in the substance of it , and i have on several occasions long since my self made use of them . but upon renewed thoughts and consideration i cannot fully acquiesce in them . for , ( ) i am not satisfied that there is such an allusion herein unto the use of sealing among men , as is pretended . and if there be , it will fall out as we see it hath done , that there being so many considerations of seals and sealing , it will be hard to determine on any one particular which is principally intended . and if you take in more , as the manner of the most is to take in all they can think of , it will be unavoidable that acts and effects of various kinds will be assigned unto the holy ghost under the term of sealing , and so we shall never come to know what is that one determinate act and priviledge which is intended therein . ( ) all things which are usually assigned as those wherein this sealing doth consist , are acts or effects of the holy ghost upon us whereby he seals us ; whereas it is not said that the holy spirit seals us , but that we are sealed with him : he is god's seal unto us . all our spiritual priviledges , as they are immediately communicated unto us by christ , so they consist wholly in a participation of that head , spring and fulness of them which is in him . and as they proceed from our union with him , so their principal end is conformity unto him . and in him in whom all things are conspicuous , we may learn the nature of those things , which in lesser measure , and much darkness in our selves , we are made partakers of . so do we learn our unction in his . so must we enquire into the nature of our being sealed by the spirit in his sealing also . for as it is said , that he who hath sealed us is god , cor. . , . so of him it is said emphatically , for him hath god the father sealed , joh. . . and if we can learn aright how god the father sealed christ , we shall learn how we are sealed in a participation of the same priviledge . i confess there are variety of apprehensions concerning the act of god whereby christ was sealed , or what it is that is intended thereby . maldonate on the place reckons up ten several expositions of the words among the fathers , and yet embraceth no one of them . it is not suited unto my design to examine or refute the expositions of others , whereof a large and plain field doth here open it self unto us . i shall only give an account of what i conceive to be the mind of the holy ghost in that expression . and we may observe , first , that this is not spoken of christ with respect unto his divine nature . he is indeed said to be the character of the person of the father in his divine person as the son , because there are in him , communicated unto him from the father , all the essential properties of the divine nature ; as the thing sealed receiveth the character or image of the seal . but this communication is by eternal generation and not by sealing . but it is an external , transient act of god the father on the humane nature , with respect unto the discharge of his office. for it is given as the reason why he should be complied withal and believed in in that work. labour for that bread which the son of man shall give unto you ; for him hath god the father sealed . it is the ground whereon he perswades them to faith and obedience unto himself . secondly , it is not spoken of him with an especial respect unto his kingly office , as some conceive . for this sealing of christ they would have to be his designation of god unto his kingdom , in opposition unto what is affirmed , ver. . that the people designed to come and make him a king by force . for that is only an occasional expression of the sence of the people , the principal subject treated on , is of a nobler nature . but whereas the people did flock after him on the account of a temporal benefit received by him , in that they were fed , filled and satisfied with the loaves which he had miraculously encreased , ver. . he takes occasion from thence to propose unto them the spiritual mercies that he had to tender unto them . and this he doth in answer unto the bread that he had eat , under the name of meat , and bread enduring to everlasting life , which he would give unto them . under this name and notion of meat he did comprize all the spiritual nourishment in his doctrine , person , mediation and grace that he had prepared for them . but on what grounds should they look for these things from him ? how might it appear that he was authorized and enabled thereunto ? in answer unto that enquiry , he gives this account of himself , for him hath god the father sealed ; namely , unto this end. thirdly , wherefore the sealing of god unto this end and purpose , must have two properties , and two ends also annexed unto it . ( ) there is in it a communication of authority and ability . for the enquiry is , how he could give them that meat which endured unto everlasting life : as afterwards they ask expresly , how can this man give us his flesh to eat ? ver. . to this it is answered , that god the father had sealed him ; that is , he it was who was enabled of god the father to give and dispense the spiritual food of the souls of men. this therefore is evidently included in this sealing . ( ) it must have evidence in it also ; that is , somewhat whereby it may be evinced that he was thus authorized and enabled by god the father . for whatever authority or ability any one may have unto any end , none is obliged to make application unto him for it , or depend upon him therein , unless it be evidenced that he hath that authority and ability . this the jews immediately enquired after . what sign ( say they ) dost thou then , that we may see and believe thee ? what dost thou work ? ver. . how shall it be demonstrated unto us that thou art authorized and enabled to give us the spiritual food of our souls ? this also belonged unto his sealing ; for therein there was such an express representation of divine power communicated unto him , as evidently manifested that he was appointed of god unto this work. these two properties therefore must be found in this sealing of the lord christ with respect unto the end here mentioned ; namely , that he might be the promuscondus , or principal dispenser of the spiritual food of the souls of men. fourthly , it being god's seal , it must also have two ends designed in it . ( ) god's owning of him to be his . him hath god the father sealed unto this end , that all may know and take notice of his owning and approbation of him . he would have him not looked on as one among the rest of them that dispensed spiritual things , but as him whom he had singled out and peculiarly marked for himself . and therefore this he publickly and gloriously testified at the entrance ; and again , a little before the fininishing of his ministry : for upon his baptism there came a voice from heaven , saying , this is my beloved son in whom i am well pleased , matth. . . which was nothing but a publick declaration that this was he whom god had sealed , and so owned in a peculiar manner . and this testimony was afterwards renewed again at his transfiguration in the mount , matth. . . behold a voice out of the cloud , which said , this is my beloved son in whom i am well-pleased , hear ye him : this is he whom i have sealed . and this testimony is pleaded by the apostle peter , us that whereinto their faith in him as the sealed one of god , was resolved , pet. . , . ( ) to manifest that god would take care of him , and preserve him in his work unto the end , isa. . fifthly , wherefore , this sealing of the son is the communication of the holy spirit in all fulness unto him , authorizing him unto , and acting his divine power in all the acts and duties of his office , so as to evidence the presence of god with him , and approbation of him , as the only person that was to distribute the spiritual food of their souls unto men. for the holy spirit by his powerful operations in him and by him , did evince and manifest , that he was called and appointed of god to this work , owned by him , and accepted with him , which was god's sealing of him . hence the sin of them who despised this seal of god , was unpardonable . for god neither will nor can give greater testimony unto his approbation of any person , than by the great seal of his spirit . and this was given unto christ in all the fulness of it . he was declared to be the son of god according to the spirit of holiness , rom. . . and justified in the spirit , or by his power evidencing that god was with him , tim. . . thus did god seal the head of the church with the holy spirit ; and thence undoubtedly may we best learn how the members are sealed with the same spirit , seeing we have all our measures out of his fulness , and our conformity unto him in the design of all gracious communications unto us . sixthly ; wherefore , gods sealing of believers with the holy spirit , is his gracious communication of the holy ghost unto them , so to act his divine power in them , as to enable them unto all the duties of their holy calling , evidencing them to be accepted with him both unto themselves and others , and asserting their preservation unto eternal salvation . the effects of this sealing are gracious operations of the holy spirit in and upon believers ; but the sealing it self is the communication of the spirit unto them . they are sealed with the spirit . and farther to evidence the nature of it with the truth of our declaration of this priviledge , we may observe , . that when any persons are so effectually called as to become true believers , they are brought into many new relations , as to god himself , as his children , unto jesus christ , as his members , unto all saints and angels , in the families of god above and below ; and are called to many new works , duties and uses which before they knew nothing of . they are brought into a new world , erected by the new creation , and which way soever they look or turn themselves , they say , old things are past away , behold all things are become new . so it is with every one that is made a new creature in christ jesus , cor. . . in this state and condition wherein a man hath new principles put within him , new relations contracted about him , new duties presented unto him , and a new deportment in all things required of him , how shall he be able to behave himself aright , and answer the condition and holy station wherein he is placed ? this no man can do of himself , for who is sufficient for these things ? wherefore , . in this state god owns them and communicates unto them his holy spirit , to fit them for their relations , to enable them unto their duties , to act their new principles , and every way to discharge the work they are called unto , even as their head the lord christ was unto his . god doth not now give unto them the spirit of fear , but of power , of love , and of a sound mind , tim. . . and hereby doth god seal them . for , ( . ) hereby he gives his testimony unto them that they are his , owned by him , accepted with him , his sons or children ; which is his seal . for if they were not so , he would never have given his holy spirit unto them . and herein consists the greatest testimony that god doth give , and the only seal that he doth set unto any in this world. that this is gods testimony and seal , the apostle peter proveth , acts . , . for on the debate of that question , whether god approved and accepted of the humble believers , although they observed not the rites of moses , he confirmeth that he did , with this argument ; god , saith he , which knoweth their hearts bare them witness ; how did he do it ? how did he set his seal to them as his ? saith he , by giving them the holy ghost , even as he did unto us . hereby god gives testimony unto them . and lest any should suppose that it was only the gifts and miraculous operations of the holy ghost which he had respect unto , so as that this sealing of god should consist therein alone , he adds , that his gracious operations also were no less an effect of this witness which god gave unto them ; and put no difference between us and them , purifying their hearts by faith. this therefore is that whereby god giveth his testimony unto believers , namely when he seals them with his spirit , or by the communication of the holy spirit unto them . and this he doth in two respects . for , ( . ) this is that whereby he giveth believers assurance of their relation unto him , of their interest in him , of his love and favour to them . it hath been generally conceived that this sealing with the spirit , is that which gives assurance unto believers ; and so indeed it doth , although the way whereby it doth it , hath not been rightly apprehended . and therefore none have been able to declare the especial nature of that act of the spirit whereby he seals us , whence such assurance should ensue . but it is indeed not any act of the spirit in us that is the ground of our assurance , but the communication of the spirit unto us . this the apostle plainly testifieth , john . . hereby we know that he abideth in us , by the spirit which he hath given us . that god abideth in us and we in him , is the subject matter of our assurance ; this we know , saith the apostle ; which expresseth the highest assurance we are capable of in this world. and how do we know it ? even by the spirit which he hath given unto us . but it may be , the sence of these words may be , that the spirit which god gives us doth by some especial work of his , effect this assurance in us ; and so it is not his being given unto us , but some especial work of his in us , that is the ground of our assurance , and consequently our sealing . i do not deny such an especial work of the spirit , as shall be afterwards declared ; but i judge that it is the communication of the spirit , himself unto us that is here intended . for so the apostle declares his sence to be , chap. . . hereby know we that we dwell in god , and he in us , because he hath given us of his spirit . this is the great evidence , the great ground of assurance which we have , that god hath taken us into a near and dear relation unto himself , because he hath given us of his spirit ; that great and heavenly gift which he will impart unto no others . and indeed on this one hinge depends the whole case of that assurance which believers are capable of . if the spirit of god dwell in us , we are his ; but if any man have not the spirit of christ he is none of his , rom. , . hereon alone depends the determination of our especial relation unto god. by this therefore doth god seal believers ; and therein gives them assurance of his love. and this is to be the sole rule of your self-examination whether you are sealed of god or no. ( . ) hereby god evidenceth them unto the world , which is another end of sealing . he marks them so hereby for his own , as that the world cannot but in general take notice of them . for where god sets this seal in the communication of his spirit , it will so operate and produce such effects as shall fall under the observation of the world. as it did in the lord christ , so also will it do in believers according unto their measure . and there are two ways whereby gods sealing doth evidence them unto the world. the one is by the effectual operation of the spirit communicated unto them both in gifts and graces . though the world is blinded with prejudices , and under the power of a prevalent enmity against spiritual things , yet it cannot but discover what a change is made in the most of those whom god thus sealeth , and how by the gifts and graces of the spirit which they hate , they are differenced from other men. and this is that which keeps up the difference and enmity that is in the world between the seeds . for gods sealing of believers with his spirit evidenceth his especial acceptance of them , which fills the hearts of them who are acted with the spirit of cain , with hatred and revenge . hence many think that the respect which god had unto the sacrifice of abel was testified by some visible sign , which cain also might take notice of . and there was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the kindling of his sacrifice by fire from heaven , which was the type and resemblance of the holy ghost , as hath been shewed . all other causes of difference are capable of a composition , but this about the seal of god , can never be composed . and that which followeth from hence is , that those who are thus sealed with the spirit of god , cannot but separate themselves from the most of the world , whereby it is more evidenced unto whom they do belong . ( . ) hereby god seals believers unto the day of redemption , or everlasting salvation . for the spirit thus given unto them , is , as we have shewed already , to abide with them for ever , as a well of water in them springing up into everlasting life , john . this therefore is that seal which god grants unto believers , even this holy spirit for the ends mentioned , which according unto their measure , and for this work and end , answers that great seal of heaven which god gave unto the son , by the communication of the spirit unto him in all its divine fulness , authorizing and enabling him unto his whole work , and evidencing him to be called of god thereunto . chap. vii . the spirit an earnest ; and how . again the holy spirit as thus communicated unto us , is said to be an earnest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the original is no where used in the new testament but in this matter alone , cor. . . chap. . . eph. . . the latin translator renders this word by pignus , a pledge . but he is corrected therein by hierom on eph. . pignus , saith he , latinus interpres pro arrabone possuit . non id ipsum autem arrabo quod pignus sonat . arrabo enim futurae emptioni quaesi quoddam testimonium , & obligamentum datur . pignus vero , hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro mutua pecunia apponitur , ut quam illa reddita tuerit , reddenti debitum pignus a creditore redditur . and this reason is generally admitted by expositors . for a pledge is that which is committed to and left in the hand of another to secure him , that money which is borrowed thereon , shall be repaid , and then the pledge is to be received back again . hence it is necessary that a pledge be more in value than the money received , because it is taken in security for repayment . but an earnest is a part only of what is to be given or paid , or some lesser thing that is given to secure somewhat that is more or greater in the same or another kind . and this difference must be admitted if we are obliged to the precise signification and common use of pledges and earnests among men , which we must enquire into . the word is supposed to be dervied from the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the latins make use of it also , arrabon , and arrha . it is sometimes used in other authors ; as plutarch in galba . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he prepossessed oninius with great summs of money as an earnest of what he would do afterwards . hesychius explains it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a gift beforehand . as to what i apprehend to be the mind of the holy ghost in this expression , i shall declare it in the ensuing observations . first ; it is not any act or work of the holy spirit on us or in us , that is called his being an earnest . it is he himself who is this earnest . this is exprest in every place where there is mention made of it . cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the earnest of the spirit ; that earnest which is the spirit , or the spirit as an earnest ; as austin reads the words , arrhabona spiritum . chap. . . who hath also given unto us the earnest of the spirit . the giving of this earnest is constantly assigned to be the act of god the father , who according to the promise of christ would send the comforter unto the church . and in the other place , ephes. . . it is expresly said that the holy spirit is the earnest of our inheritance . every where the article is of the masculine gender , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit is of the neuter . some would have it to refer unto christ , v. . but as it is not unusual in scripture that the subjunctive article and relative should agree in gender with the following substantive , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here doth with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so the scripture speaking of the holy ghost , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be of the neuter gender , yet having respect unto the thing , that is , the person of the spirit , it subjoins the pronoun of the masculine gender unto it , as john . . wherefore the spirit himself is the earnest , as given unto us from the father by the son. and this act of god is expressed by giving or putting him into our hearts , cor. . . how he doth this , hath been before declared , both in general , and with respect in particular unto his inhabitation . the meaning therefore of the words is , that god gives unto us his holy spirit to dwell in us , and to abide with us as an earnest of our future inheritance . secondly ; it is indifferent whether we use the name of an earnest , or a pledge in this matter . and although i chuse to retain that of an earnest from the most usual acceptation of the word , yet i do it not upon the reason alledged for it , which is taken from the especial nature and use of an earnest in the dealings of men. for it is the end only of an earnest whereon the holy ghost is so called , which is the same with that of a pledge , and we are not to force the similitude or allusion any farther . for precisely among men an earnest is the confirmation of a bargain and contract made on equal terms between buvers and sellers , or exchangers . but there is no such contract between god and us . it is true there is a supposition of an antecedent-covenant , but not as a bargain or contract between god and us . the covenant of god as it respects the dispensation of the spirit , is a meer free gratuitous promise ; and the stipulation of obedience on our part is consequential thereunto . again he that giveth an earnest in a contract or bargain , doth not principally aim at his own obligation to pay such or such a summ of money , or somewhat equivalent thereunto , though he do that also ; but his principal design is to secure unto himself that which he hath bargained for , that it may be delivered up unto him at the time appointed . but there is nothing of this nature in the earnest of the spirit , wherein god intends our assurance only and not his own . and sundry other things there are wherein the comparison will not hold nor is to be urged , because they are not intended . the general end of an earnest or a pledge , is all that is alluded unto : and this is to give security of somewhat that is future or to come . and this may be done in a way of free bounty , as well as upon the strictest contract . as if a man have a poor friend or relation , he may of his own accord give unto him a summ of money , and bid him take it as a pledge or earnest of what he will yet do for him . so doth god in a way of soveraign grace and bounty give his holy spirit unto believers ; and withall lets them know , that it is with a design to give them yet much more in his appointed season . and here is he said to be an earnest . other things that are observed from the nature and use of an earnest in civil contracts and bargains between men , belong not hereunto ; tho' many things are occasionally spoken and discoursed from them of good use unto edification . thirdly , in two of the places wherein mention is made of this matter , the spirit is said to be an earnest , but wherein , or unto what end , is not expressed , cor. . . chap. . . the third place affirms him to be an earnest of our inheritance , eph. . . what that is , and how he is so , may be briefly declared . and , . we have already manifested that all our participation of the holy spirit in any kind , is upon the account of jesus christ , and we do receive him immediately as the spirit of christ. for to as many as receive christ , the father gives power to become the sons of god , john . . and because we are sons , he sends forth the spirit of his son into our hearts , gal. . . and as we receive the spirit from him , and as his spirit , so he is given unto us to make us conformable unto him , and to give us a participation of his gifts , graces and priviledges . . christ himself in his own person is the heir of all things . so he was appointed of god , heb. . . and therefore the whole inheritance is absolutely his . what this inheritance is , what is the glory and power that is contained therein , i have at large declared in the exposition of that place . . man by his sin had universally forfeited his whole right unto all the ends of his creation , both on the earth below , and in heaven above . death and hell were become all that the whole race of mankind had either right or title unto . but yet all the glorious things that god had provided were not to be cast away , an heir was to be provided for them . abraham when he was old and rich had no child , complained that his steward , a servant was to be his heir , gen. . , . but god lets him know that he would provide another heir for him of his own seed . when man had lost his right unto the whole inheritance of heaven and earth , god did not so take the forfeiture , as to seize it all into the hands of justice and destroy it : but he invested the whole inheritance in his son , making him the heir of all . this he was meet for , as being god's eternal son by nature , and hereof the donation was free , gratuitous and absolute . and this grant was confirmed unto him by his unction with the fulness of the spirit . but , . this inheritance as to our interest therein lay under a forfeiture ; and as unto us it must be redeemed and purchased , or we can never be made partakers of it . wherefore the lord christ , who had a right in his own person unto the whole inheritance by the free grant and donation of the father , yet was to redeem it from under the forfeiture , and purchase the possession of it for us : thence is it called the purchased possession . how this purchase was made , what made it necessary , by what means it was effected , are declared in the doctrine of our redemption by christ , the price which he paid , and the purchase that he made thereby . and hereon the whole inheritance is vested in the lord christ , not only as unto his own person , and his right unto the whole , but he became the great trustee for the whole church , and had their interest in this inheritance committed unto him also . no man therefore can have a right unto this inheritance , or to any part of it , not unto the least share of god's creation here below , as a part of the rescued or purchased inheritance , but by vertue of an interest in christ , and union with him . wherefore , fourthly , the way whereby we come to have an interest in christ , and thereby a right unto the inheritance , is by the participation of the spirit of christ , as the apostle fully declares , rom. . , , , . for it is by the spirit of adoption , the spirit of the son , that we are made children . now saith the apostle , if we are children , then heirs , heirs of god , and joynt heirs with christ. children are heirs unto their father . and those who are children of god are heirs of that inheritance which god hath provided for his children . heirs of god. and all the good things of grace and glory which believers are made partakers of in this world , or that which is to come , are called their inheritance , because they are the effects of free , gratuitous adoption . they are not things that themselves have purchased , bargained for , earned or merited , but an inheritance depending on and following solely upon their free , gratuitous adoption . but how can they become heirs of god , seeing god hath absolutely appointed the son alone to be heir of all things , heb. . . he was the heir unto whom the whole inheritance belonged . why , saith the apostle , by the participation of the spirit of christ , we are made joynt heirs with christ. the whole inheritance as unto his own personal right was entirely his by the free donation of the father , all power in heaven and earth being given unto him . but if he will take others into a joynt right with him , he must purchase it for them , which he did accordingly . fifthly , hence it is manifest , how the holy spirit becomes the earnest of our inheritance . for by him , that is , by the communication of him unto us , we are made joynt-heirs with christ , which gives us our right and title , whereby our natures are as it were inserted into the assured conveyance of the great and full inheritance of grace and glory . in the giving of his spirit unto us , god making of us coheirs with christ , we have the greatest and most assured earnest and pledge of our future inheritance . and he is to be thus an earnest untill , or unto the redemption of the purchased possession . for after that a man hath a good and firm title unto an inheritance settled in him , it may be a longer time before he can be admitted into an actual possession of it , and many difficulties he may have in the mean time to conflict withall . and it is so in this case . the earnest of the spirit given unto us , whereby we become coheirs with christ , whose spirit we are made partakers of , secures the title of the inheritance in and unto our whole persons . but before we can come unto the full possession of it , not only have we many spiritual trials and temptations to conflict withall in our souls , but our bodies also are liable unto death and corruption . wherefore whatever first-fruits we may enjoy , yet can we not enter into the actual possession of the whole inheritance , untill not only our souls are delivered from all sins and temptations , but our bodies also are rescued out of the dust of the grave . this is the full redemption of the purchased possession , whence it is signally called the redemption of the body , rom. . . thus as the lord christ himself was made heir of all things by that communication of the spirit unto him , whereby he was anointed unto his office ; so the participation of the same spirit from him and by him , makes us coheirs with him , and so he is an earnest given us of god of the future inheritance . it belongs not unto my present purpose to declare the nature of that inheritance , whereof the holy spirit is the earnest . in brief , it is the highest participation with christ in that glory and honour that our natures are capable of . and in like manner we are said to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . that is , the spirit himself as the first fruits of our spiritual and eternal redemption . god had appointed that the first fruits , which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an offering unto himself . hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth , and is taken generally for that which is first in any kind , rom. . . cor. . . jam. . . rev. . . and the first fruits of the spirit must be either what he first worketh in us , or all his fruits in us with respect unto the full harvest that is to come ; or the spirit himself , as the beginning and pledge of future glory . and the latter of these is intended in this place . for the apostle discourseth about the liberty of the whole creation from that slate of bondage whereunto all things were subjected by sin. with respect hereunto he saith , that believers themselves having not as yet obtained a full deliverance , as he had expressed it , chap. . . do groan after it's perfect accomplishment . but yet , saith he , we have the beginning of it , the first fruits of it , in the communication of the spirit unto us : for where the spirit of god is , there is liberty , cor. . . for although we are not capable of the full and perfect estate of the liberty provided for the children of god , whilst we are in this world , conflicting with the remainders of sin , pressed and exercised with temptations , our bodies also being subject unto death and corruption , yet where the spirit of god is , where we have that first fruit of the fulness of our redemption , there is liberty in the real beginning of it , and assured consolation , because it shall be consummated in the appointed season . these are some of the spiritual benefits and priviledges which believers enjoy by a participation of the holy ghost , as the promised comforter of the church : these things he is unto them , and as unto all other things belonging unto their consolation , he works them in them , which we must in the next place enquire into . only something we may take notice of from what we have already insisted on . as , ( ) that all evangelical priviledges whereof believers are made partakers in this world , do center in the person of the holy spirit . he is the great promise that christ hath made unto his disciples , the great legacy which he hath bequeathed unto them . the grant made unto him by the father when he had done all his will , and fulfilled all righteousness , and exalted the glory of his holiness , wisdom and grace , was this of the holy spirit to be communicated by him unto the church . this he received of the father as the complement of his reward , wherein he saw of the travail of his soul and was satisfied . this spirit he now gives unto believers , and no tongue can express the benefits which they receive thereby . therein are they anointed and sealed , therein do they receive the earnest and first fruits of immortality and glory . in a word , therein are they taken into a participation with christ himself in all his honour and glory . hereby is their condition rendred honourable , safe , comfortable , and the whole inheritance is unchangeably secured unto them . in this one priviledge therefore of receiving the spirit , are all others enwrapped . for , ( ) no one way , or thing , or similitude can express or represent the greatness of this priviledge . it is anointing , it is seallng , it is an earnest and first fruit , every thing whereby the love of god , and the blessed security of our condition may be expressed or intimated unto us . for what greater pledge can we have of the love and favour of god ? what greater dignity can we be made partakers of ? what greater assurance of a future , blessed condition , than that god hath given us of his holy spirit ? and , ( ) hence also is it manifest how abundantly willing he is , that the heirs of promise should receive strong consolation in all their distresses , when they fly for refuge unto the hope that is set before them . the end of the first part. a discourse of spiritual gifts , being the second part of the work of the holy spirit . in which these particulars are distinctly handled in the following chapters . chap. i. spiritual gifts , their names and significations . chap. ii. differences between spiritual gifts and saving graces . chap. iii. of gifts and offices : extraordinary , and first of offices . chap. iv. of extraordinary spiritual gifts . chap. v. of the original , duration , use and end of extraordinary spiritual gifts . chap. vi. of ordinary gifts of the spirit : the grant , institution , use , benefit and end of the ministry . chap. vii . of spiritual gifts enabling the ministry to the exercise and discharge of their trust and office. chap. viii . of the gifts of the spirit with respect unto doctrine , rule and worship : how attained and improved . by the late reverend john owen , d. d. london , printed for william marshall at the bible in newgate street . . of spiritual gifts . part ii. chap. i. spiritual gifts , their names and significations . § . the second part of the dispensation of the spirit in order unto the perfecting of the new creation , or the edification of the church , consists in his communication of spiritual gifts unto the members of it , according as their places and stations therein do require . by his work of saving grace ( which in other discourses we have given a large account of ) he makes all the elect living stones , and by his communication of spiritual gifts he fashions and builds those stones into a temple for the living god to dwell in . he spiritually unites them into one mystical body under the lord christ as an head of influence by faith and love ; and he unites them into an organical body under the lord christ as an head of rule , by gifts and spiritual abilities . their nature is made one and the same by grace ; their use is various by gifts . every one is a part of the body of christ , of the essence of it by the same quickning , animating spirit of grace ; but one is an eye , another an hand , another a foot in the body , by vertue of peculiar gifts . for unto every one of us is given grace according to the measure of the gift of christ , eph. . . ( § . ) these gifts are not saving sanctifying graces ; those were not so in themselves which made the most glorious and astonishing appearance in the world , and which were most eminently useful in the foundation of the church , and propagation of the gospel . such as were those that were extraordinary and miraculous . there is something of the divine nature in the least grace , that is not in the most glorious gift which is only so . it will therefore be part of our work , to shew wherein the essential difference between these gifts and sanctifying graces doth consist ; as also what is their nature and use must be enquired into . for although they are not grace , yet they are that without which the church cannot subsist in the world , nor can believers be useful unto one another , and the rest of mankind , unto the glory of christ , as they ought to be . they are the powers of the world to come ; those effectual operations of the power of christ , whereby his kingdom was erected and is preserved . ( § . ) and hereby is the church state under the new testament differenced from that under the old. there is indeed a great difference between their ordinances and ours ; theirs being suited unto the dark apprehensions which they had of spiritual things ; ours accommodated unto the clearer light of the gospel , more plainly and expresly representing heavenly things unto us , heb. . . but our ordinances with their spirit would be carnal also . the principal difference lyes in the administration of the spirit , for the due performance of gospel worship by vertue of these gifts bestowed on men for that very end. hence the whole of evangelical worship is called the ministration of the spirit , and thence said to be glorious , cor. . . and where they are neglected , i see not the advantage of the outward worship and ordinances of the gospel , above those of the law. for although their institutions are accommodated unto that administration of grace and truth which came by jesus christ ; yet they must lose their whole glory , force and efficacy , if they be not dispensed , and the duties of them performed , by vertue of these spiritual gifts . and therefore no sort of men by whom they are neglected , do or can content themselves with the pure and immixed gospel institutions in these things , but do rest principally in the outward part of divine service in things of their own finding out . for as gospel gifts are useless without attending unto gospel institutions ; so gospel institutions are found to be fruitless and unsatisfactory , without the attaining and exercising of gospel gifts . ( § . ) be it so therefore that these gifts we intend are not in themselves saving graces ; yet are they not to be despised . for they are , as we shall shew , the powers of the world to come , by means whereof the kingdom of christ is preserved , carried on and propagated in the world. and although they are not grace , yet are they the great means whereby all grace is ingenerated and exercised . and although the spiritual life of the church doth not consist in them , yet the order and edification of the church depends wholly on them . and therefore are they so frequently mentioned in the scripture as the great priviledge of the new testament ; directions being multiplyed in the writings of the apostles about their nature and proper use . and we are commanded earnestly to desire and labour after them , especially those which are most useful and subservient unto edification , cor. . . and as the neglect of internal saving grace , wherein the power of godliness doth consist , hath been the bane of christian profession as to obedience , issuing in that form of it which is consistent with all manner of lusts ; so the neglect of these gifts hath been the ruin of the same profession as to worship and order , which hath thereon issued in fond superstition . ( § . ) the great and signal promise of the communication of these gifts , is recorded , psal. . . thou hast ascended on high , thou hast led captivity captive , thou hast received gifts for men. for these words are applyed by the apostle unto that communication of spiritual gifts from christ , whereby the church was founded and edified , ephes. . . and whereas it is foretold in the psalm , that christ should receive gifts , that is to give them unto men , as that expression is expounded by the apostle ; so he did this by receiving of the spirit ; the proper cause and immodiate author of them all , as peter declares , acts . . therefore being by the right hand of god exalted , and having received of the father the promise of the holy ghost , he hath shed forth this which ye now see and hear ; speaking of the miraculous gifts conferred on the aposties at the day of pentecost . for these gifts are from christ , not as god absolutely , but as mediator , in which capacity he received all from the father in a way of free donation . thus therefore he received the spirit as the author of all spiritual gifts . and whereas all the powers of the world to come consisted in them , and the whole work of the building and propagation of the church depended on them , the apostles after all the instructions they had received from christ whilst he conversed with them in the days of his flesh , and also after his resurrection , were commanded not to go about the great work which they had received commission for , until they had received power by the coming of the holy ghost upon them in the communication of those gifts , acts . , . and as they neither might nor could do any thing in their peculiar work , as to the laying of the foundation of the christian church , until they had actually received those extraordinary gifts which gave them power so to do ; so if those who undertake in any place , degree or office , to carry on the edification of the church , do not receive those more ordinary gifts which are continued unto that end , they have neither right to undertake that work , nor power to perform it in a due manner . ( § . ) the things which we are to enquire into concerning these gifts , are , ( . ) their name ; ( . ) their nature in general , and therein how they agree with and differ from saving graces ; ( . ) their distinction ; ( . ) the particular nature of them ; and ( . ) their use in the church of god. ( § . ) . the general name of those spiritual endowments which we intend is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so the apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eph. . . from psal. . . dona , gifts . that is , they are free and undeserved effects of divine bounty . in the minds of men on whom they are bestowed , they are spiritual powers and endowments with respect unto a certain end . but as to their original and principal cause , they are free undeserved gifts . thence the holy spirit as the author of them , and with respect unto them , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the gift of god , john . . and the effect it self is also termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the gift of the holy ghost , acts . . the gift of god , acts . . the gift of the grace of god , ephes. . . the gift of christ , ephes. . . the heavenly gift , heb. . . all expressing the freedom of their communication on the part of the father , son and spirit . and in like manner on the same account are they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is gracious largesses ; gifts proceeding from meer bounty . and therefore saving graces are also expressed by the same name in general , because they also are freely and undeservedly communicated unto us , rom. . . but these gifts are frequently and almost constantly so expressed , rom. . . cor. . . chap. . . chap. . , , , . pet. . . tim. . . and it is absolute freedom in the bestower of them that is principally intended in this name . hence he hath left his name as a curse unto all posterity , who thought this free gift of god might be purchased with money , acts . . a pageantry of which crime the apostate ages of the church erected in applying the name of that sin to the purchase of benefices and dignities , whilst the gift of god was equally despised on all hands . and indeed this was that whereby in all ages countenance was given unto apostasie and defection from the power and truth of the gospel . the names of spiritual things were still retained , but applyed to outward forms and ceremonies , which thereby were substituted insensibly into their room , to the ruine of the gospel in the minds of men. but as these gifts were not any of them to be bought , no more are they absolutely to be attained by the natural abilities and industry of any , whereby an image of them is attempted to be set up by some , but deformed and useless . they will do those things in the church by their own abilities , which can never be acceptably discharged but by vertue of those free gifts which they despise ; whereof we must speak more afterwards . now the full signification of these words in our sence is peculiar unto the new testament . for although in other authors they are used for a gift or free grant , yet they never denote the endowments or abilities of the minds of men who do receive them , which is their principal sence in the scripture . ( § . ) with respect unto their especial nature , they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : sometimes absolutely , cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but concerning spirituals ; that is , spiritual gifts . and so again , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , desire spirituals ; that is , gifts ; for so it is explained , chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , covet earnestly the best gifts . whenever therefore they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , denoting their general nature is to be supplied : and where they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood , as expressing their especial difference from all others . they are neither natural , nor moral , but spiritual endowments . for both their author , nature and object are respected herein . their author is the holy spirit ; their nature is spiritual ; and the object about which they are exercised , are spiritual things . ( § . ) again , with respect unto the manner of their communication they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , heb. . . distributions , or partitions of the holy ghost : not whereof the holy ghost is the subject , as though he were parted or divided , as the socinians dream on this place ; but whereof he is the author , the distributions which he makes . and they are thus called divisions , partitions , or distributions , because they are of divers sorts and kinds , according as the edification of the church did require . and they were not at any time all of them given out unto any one person , at least so , as that others should not be made partakers of the same sort . from the same inexhaustible treasure of bounty , grace and power , these gifts are variously distributed unto men. and this variety , as the apostle proves , gives both ornament and advantage to the church . if the whole body were an eye , where were the hearing , &c. cor. . , , , , , , , , , . it is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this various distribution of gifts , that makes the church an organical body ; and in this composure , with the peculiar uses of the members of the body , consists the harmony , beauty and safety of the whole . were there no more but one gift , or gifts of one sort , the whole body would be but one member : as where there is none , there is no animated body but a dead carkass . ( § . ) and this various distribution , as it is an act of the holy spirit , produceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there are diversities of gifts , cor. . . the gifts thus distributed in the church are divers as to their sorts and kinds , one of one kind , another of another : an account hereof is given by the apostle particularly , ver. , , . in a distinct enumeration of the sorts or kinds of them . the edification of the church is the general end of them all ; but divers , distinct , different gifts are required thereunto . ( § . ) these gifts heing bestowed , they are variously expressed with regard unto the nature and manner of those operations which we are enabled unto by vertue of them . so are they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , minisirations , cor. . . that is , powers and abilitles whereby some are enabled to administer spiritual things unto the benefit , advantage and edification of others : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ver. . effectual workings or operations , efficaciously producing the effects which they are applied unto . and lastly , they are comprized by the apostle in that expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the manifestation of the spirit , ver. . in and by them doth the holy spirit evidence and manifest his power . for the effects produced by them , and themselves in their own nature , especially some of them , do evince , that the holy spirit is in them , that they are given and wrought by him , and are the ways whereby he acts his own power and grace . these things are spoken in the scripture as to the names of these spiritual gifts : and it is evident , that if we part with our interest and concern in them , we must part with no small portion of the new testament . for the mention of them , directions about them , their use , and abuse , do so frequently occur , that if we are not concerned in them , we are not so in the gospel . chap. ii. differences between spiritual gifts and saving grace . ( § . ) their nature in general , which in the next place we enquire into , will be much discovered in the consideration of those things wherein these gifts do agree with saving graces , and wherein they differ from them . ( § . ) there are three things wherein spiritual gifts and saving graces do agree . . they are both sorts of them the purchase of christ for his church , the especial fruit of his mediation . we speak not of such gifts or endowments of men's minds as consist meerly in the improvement of their natural faculties . such are wisdom , learning , skill in arts and sciences , which those may abound and excell in who are utter strangers to the church of christ ; and frequently they do so , to their own exaltation and contempt of others . nor do i intend abilities for actions moral , civil or political ; as fortitude , skill in government or rule , and the like . for although these are gifts of the power of the spirit of god , yet they do belong unto those operations which he exerciseth in upholding or ruling of the world , or the old creation as such , whereof i have treated before . but i intend those alone which are conversant about the gospel , the things and duties of it , the administration of its ordinances , the propagation of its doctrine and profession of it's ways . and herein also i put a difference between them , and all those gifts of the spirit about sacred things , which any of the people of god enjoyed under the old testament . for we speak only of those which are powers of the world to come . those others were salted to the oeconomy of the old covenant , and confined with the light which god was pleased then to communicate unto his church . unto the gospel state they were not suited , nor would be useful in it , hence the prophets , who had the most eminent gifts , did yet all of them come short of john the baptist ; because they had not by vertue of their gifts that acquaintance with the person of christ , and insight into his work of mediation , that he had ; and yet also he came short of him that is least in the kingdom of heaven , because his gifts were not purely evangelical . wherefore these gifts whereof we treat , are such as belong unto the kingdom of god erected in an especial manner by jesus christ after his ascension into heaven : for he was exalted that he might fill all things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the whole church with these effects of his power and grace . the power therefore of communicating these gifts , was granted unto the lord christ as mediator by the father , for the foundation and edification of his church , as it is expressed , acts . . and by them was his kingdom both set up and propagated , and is preserved in the world. these were the weapons of warfare which he furnished his disciples withall , when he gave them commission to go forth and subdue the world unto the obedience of the gospel , acts . , . and mighty were they through god unto that purpose , cor. . , , , . in the use and exercise of them did the gospel run , and was glorisied , to the ruine of the kingdom of sathan and darkness in the world. and that he was ever able to erect it again under another form than that of gentilism , as he hath done in the antichristian apostasie of the church visible , it was from a neglect and contempt of these gifts , with their due use and improvement . when men began to neglect the attaining of these spiritual gifts , and the exercise of them , in praying , in preaching , in interpretation of the scripture , in all the administrations and whole worship of the church , betaking themselves wholly to their own abilities and inventions , accommodated unto their ease and secular interests , it was an easie thing for sathan to erect again his kingdom , though not in the old manner , because of the light of the scripture which had made impression on the minds of men , which he could not obliterate . wherefore he never attempted openly any more to set up heathrnism or paganism , with the gods of the old world and their worship ; but he insensibly raised another kingdom , which pretended some likeness unto and compliance with the letter of the word , though it came at last to be in all things expresly contrary thereunto . this was his kingdom of apostasie and darkness under the papal antichristianism , and woful degeneracy of other christians in the world. for when men who pretend themselves entrusted with the preservation of the kingdom of christ , did wilfully cast away those weapons of their warfare whereby the world was subdued unto him , and ought to have been kept in subjection by them , what else could ensue ? ( § . ) by these gifts i say , doth the lord christ demonstrate his power , and exercise his rule . external force and carnal weapons were far from his thoughts , as unbecoming his absolute sovereignty over the souls of men , his infinite power and holiness . neither did any ever betake themselves unto them in the affairs of christ's kingdom , but either when they had utterly lost and abandoned these spiritual weapons , or did not believe that they are sufficient to maintain the interest of the gospel , though originally they were so to introduce and fix it in the world : that is , that although the gifts of the holy ghost were sufficient and effectual to bring in the truth and doctrine of the gospel against all opposition , yet are they not so to maintain it ; which they may do well once more to consider . herein therefore they agree with saving graces : for that they are peculiarly from jesus christ the mediator , is confessed by all ; unless it be by such as by whom all real , internal grace is denyed . but the sanctifying operations of the holy spirit , with their respect unto the lord christ as mediator , have been sufficiently before confirmed . ( § . ) . there is an agreement between saving graces and spiritual gifts , with respect unto their immediate efficient cause . they are both sorts of them wrought by the power of the holy ghost . as to what concerneth the former or saving grace , i have already treated of that argument at large ; nor will any deny that the holy ghost is the author of these graces , but those that deny that there are any such . that these gifts are so wrought by him , is expressly declared where-ever there is mention of them in general or particular . wherefore , when they acknowledge that there were such gifts , all confess him to be their author ; by whom he is denied so to be , it is only because they deny the continuance of any such gifts in the church of god. but this is that which we shall disprove . ( § . ) . herein also they agree , that both sorts of them are designed unto the good , benefit , ornament and glory of the church . the church is the proper seat and subject of them , to it are they granted , and in it do they reside . for christ is given to be head over all things unto the church , which is his body , the fulness of him that filleth all in all , ephes. . , . but this church falls under a double consideration . first , as it is believing ; secondly , as it is professing . in the first respect absolutely it is invisible , and as such is the peculiar subject of saving grace . this is that church which christ loved and gave himself for it , that he might sanctifie and cleanse it , and present it unto himself a glorious church , not having spot or wrinkle , or any such thing , but that it should be holy and without blemish , eph. . , . this is the work of saving grace , and by a participation thereof do men become members of this church and not otherwise . and hereby is the professing church quickened and enabled unto profession in an acceptable manner . ●or the elect receive grace unto this end in this world , that they may glorifie christ and the gospel in the exercise of it , col. . . john . . but gifts are bestowed on the professing church , to render it visible in such a way as whereby god is glorified . grace gives an invisible life to the church ; gifts give it a visible profession . for hence doth the church become organical and disposed into that order which is beautiful and comely . where any church is organized meerly by outward rules , perhaps of their own devising , and makes profession only in an attendance unto outward order , not following the leading of the spirit in the communication of his gifts , both as to order and discharge of the duties of profession , it is but the image of a church wanting an animating principle and form. that profession which renders a church visible according to the mind of christ , is the orderly exercise of the spiritual gifts bestowed on it , in a conversation evidencing the invisible principle of saving grace . now these gifts are conferred on the church in order unto the edification of it self in love , ephes. . as also the propagation of its profession in the world , as shall be declared afterwards . wherefore both of these sorts have in general the same end , or are given by christ unto the same purpose , namely the good and benefit of the church , as they are respectively suited to promote them . ( § . ) it may also be added , that they agree herein , that they have both the same respect unto the bounty of christ. hence every grace is a gift , that which is given and freely bestowed on them that have it . mat. . . phil. . . and although on the other side every gift be not a grace , yet proceeding from gracious favour and bounty , they are so called , rom. . . ephes. . . how in their due exercise they are mutually helpful and assistant unto each other , shall be declared afterwards . ( § . ) secondly , we may consider wherein wherein the difference lyes or doth consist , which is between 〈◊〉 spiritual gifts and sanctifying graces . and this may be seen in sundry instances . as , . saving graces are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the fruit or fruits of the spirit , gal. . . ephes. . . phil. . . now fruits proceed from an abiding root and flock of whose nature they do partake . there must be a good tree to bring forth good fruit , mat. . . no external watering or applications unto the earth , will cause it to bring forth useful fruits , unless they are roots from which they spring and are educed . the holy spirit is as the root unto these fruits ; the root which bears them , and which they do not bear , as rom. . . therefore in order of nature is he given unto men before the production of any of these fruits . thereby are they ingrafted into the olive , are made such branches in christ the true vine , as derive vital juice , nourishment and fructifying vertue from him even by the spirit . so is he a well of water springing up unto everlasting life , john . . he is a spring in believers , and all saving graces are but waters arising from that living overflowing spring . from him a root or spring , as an internal vertue , power or principle , do all these fruits come . to this end doth he dwell in them and abide with them according to the promise of our lord jesus christ , john . . rom. . . cor. . . whereby the lord christ effecteth his purpose in ordaining his disciples to bring forth fruit that should remain , john . . in the place of his holy residence he worketh these effects freely according to his own will. and there is nothing that hath the true nature of saving grace , but what is so a fruit of the spirit . we have not first these graces , and then by vertue of them receive the spirit ( for whence should we have them of our selves ? ) but the spirit bestowed on us , worketh them in us ; and gives them a spiritual divine nature in conformity unto his own . ( § . ) with gifts singly considered , it is otherwise . they are indeed works and effects , but not properly fruits of the spirit , nor are any where so called . they are effects of his operation upon men , not fruits of his working in them . and therefore many receive these gifts , who never receive the spirit as to the principal ends for which he is promised . they receive him not to sanctifie and make them temples unto god ; though metonymically with respect unto his outward effects they may be said to be made partakers of him . this renders them of a different nature and kind from saving graces . for whereas there is an agreement and coincidence between them in the respects before mentioned , and whereas the seat and subject of them , that is of gifts absolutely , and principally of graces also is the mind , the difference of their nature proceeds from the different manner of their communication from the holy spirit . ( § . ) secondly ; saving grace proceeds from , or is the effect and fruit of electing love. this i have proved before in our enquiry into the nature of holiness . see it directly asserted ephes. . , . thes. . . acts . chap. . . whom god graciously chuseth and designeth unto eternal life , them he prepares for it by the communication of the means which are necessary unto that end , rom. . , , . hereof sanctification , or the communication of saving grace is comprehensive ; for we are chosen unto salvation through the sanctification of the spirit , thes. . . for this is that whereby we are made meet for the inheritance of the saints in light , col. . . the end of god in election is the sonship and salvation of the elect , unto the praise of the glory of his grace , ephes. . , . and this cannot be unless his image be renewed in them in holiness or saving graces . these therefore he works in them , in pursuit of his eternal purpose therein . but gifts on the other hand which are no more but so , and where they are solitary or alone , are only the effects of a temporary election . thus god chuseth some men into some office in the church , or unto some work in the world. as this includeth a preferring them before or above others , or the using them when others are not used , we call it election ; and in it self it is their fitting for , and separation unto their office or work. and this temporary election is the cause and rule of the dispensation of gifts . so he chose saul to be king over his people , and gave him thereon another spirit , or gifts fitting him for rule and government . so our lord jesus christ chose and called at the first twelve to be his apostles , and gave unto them all alike miraculous gifts . his temporary choice of them was the ground of his communication of gifts unto them . by vertue hereof no saving graces were communicated unto them , for one of them never arrived unto a participation of them . have not i , saith our saviour unto them , chosen you twelve , and one of you is a devil ? john . . he had chosen them unto their office , and endowed them with extraordinary gifts for the discharge thereof , but one of them being not chosen unto salvation before the foundation of the world , being not ordained unto eternal life , but on the other side being the son of perdition , or one certainly appointed unto destruction , or before of old ordained unto that condemnation , he continued void of all sanctifying graces , so as unto any acceptation with god he was in no better condition than the devil himself , whose work he was to do . yet was he by vertue of this choice unto the office of apostleship for a season endowed with the same spiritual gifts that the other was . and this distinction our saviour himself doth plainly lay down . for whereas he says , john . . i have chosen you twelve , that is with a temporary choice unto office ; john . . he saith , i speak not of you all , i know whom i have chosen , so excepting judas from that number , as is afterwards expresly declared . for the election which here he intends , is that which is accompanied with an infallible ordination unto abiding fruit-bearing , chap. . . that is , eternal election wherein judas had no interest . ( § . ) and thus it is in general and in other instances . when god chuseth any one to eternal life , he will in pursuit of that purpose of his , communicate saving grace unto them . and although all believers have gifts also sufficient to enable them unto the discharge of their duty in their station or condition in the church , yet they do not depend on the decree of election . and where god calleth any , or chuseth any unto an office , charge or work in the church , he always furnisheth them with gifts suited unto the end of them . he doth not so indeed unto all that will take any office unto themselves ; but he doth so unto all whom he calls thereunto . yea his call is no otherwise known , but by the gifts which he communicates for the discharge of the work or office whereunto any are called . in common use i confess all things run contrary hereunto . most men greatly insist on the necessity of an outward call unto the office of the ministry , and so far no doubt they do well ; for god is the god of order ; that is of his own . but whereas they limit this outward call of theirs unto certain persons , 〈◊〉 modes and ceremonies of their own , without ●hich they will not allow that any man is tightly called unto the ministry , they do but contend to oppress the consciences of others by their power and with their inventions . but their most pernicious mistake is yet remaining : so that persons have or do receive an outward call in their mode and way , which what it hath of a call in it i know not , they are not solicitous whether they are called of god or no. for they continually admit of them unto their outward call , on whom god hath bestowed no spiritual gifts to fit them for their office ; whence it is as evident as if written with the beams of the sun , that he never called them thereunto . they are as watchful as they are able , that god himself shall impose none on them besides their way and order , or their call. for let a man be furnished with ministerial gifts never so excellent , yet if he will not come up to their call , they will do what lyes in them for ever to shut him out of the ministry : but they will impose upon god without his call every day . for if they ordain any one in their way unto an office , though he have no more of spiritual gifts than balaam's ass , yet if you will believe them , christ must accept of him for a minister of his whether he will or no. but let men dispose of things as they please , and as it seemeth good unto them , christ hath no other order in this matter , but as every one hath received the gift , so let them minister as good stewards of the grace of god , pet. . . and rom. . , , . it is true , that no man ought to take upon him the office of the ministry , but he that is , and until he be solemnly called and set apart thereunto by the church : but it is no less true , that no church hath either rule or right so to call or set apart any one to the ministry , whom christ hath not previously called by the communication of spiritual gifts necessary to the discharge of his office ; and these things must be largely insisted on afterwards . ( § . ) thirdly , saving grace is an effect of the covenant , and bestowed in the accomplishment , and by vertue of the promises thereof . this hath been declared elsewhere at large , where we treated of regeneration and sanctification . all that are taken into this covenant are sanctified and made holy . there is no grace designed unto any in the eternal purpose of god , none purchased or procured by the mediation of christ , but it is comprized in , and exhibited by the promises of the covenant . wherefore they only who are taken into that covenant are made partakers of saving grace , and they are all so . things are not absolutely so with respect unto spiritual gifts , altho' they also in some sence belong unto the covenant . for the promises of the covenant are of two sorts . ( ) such as belong unto the internal form and essence of it - ( ) such as belong unto it's outward administration ; that is , the ways and means whereby it 's internal grace is made effectual . saving grace proceedeth from the former ; gifts relate unto the latter . for all the promises of the plentiful effusion of the spirit under the new testament , which are frequently applied unto him as he works and effects evangelical gifts extraordinary and ordinary in men , do belong unto the new covenant ; not as unto it's internal essence and form , but as unto it's outward administration . and if you overthrow this distinction , that the covenant is considered either with respect unto it's internal grace , or it 's external administration , every thing in religion will be cast into confusion . take away internal grace as some do , and the whole is rendred a meer outside appearance : take away the outward administration , and all spiritual gifts and order thereon depending must cease . but as it is possible that some may belong unto the covenant with respect unto internal grace , who are no way taken into the external administration of it , as elect infants who die before they are baptized ; so it is frequent that some may belong to the covenant , with respect to it's outward administration by vertue of spiritual gifts , who are not made partakers of it's inward effectual grace . ( § . ) fourthly , saving grace hath an immediate respect unto the friestly office of jesus christ , with the discharge thereof in his oblation and intercession . there is , i acknowledge , no gracious communication unto men that respects any one office of christ exclusively unto the other . for his whole mediation hath an influence into all that we receive from god in a way of favor or grace . and it is his person as vested with all his offices , that is the immediate fountain of all grace unto us . but yet something may , yea , sundry things do peculiarly respect some one of his offices , and are the immediate effects of the vertue and efficacy thereof . so is our reconciliation and peace with god the peculiar effect of his oblation , which as a priest he offered unto god. and so in like manner is our sanctification also , wherein we are washed and cleansed from our sins in his blood , ephes. . , . tit. . . and although grace be wrought in us by the administration of the kingly power of christ , yet it is in the pursuit of what he had done for us as a priest , and the making of it effectual unto us . for by his kingly power he makes effectual the fruits of his oblation and intercession : but gifts proceed solely from the regal office and power of christ. they have a remote respect unto , and foundation in the death of christ , in that they are all given and distributed unto , and for the good of that church which he purchased with his own blood ; but immediately they are effects only of his kingly power . hence authority to give and dispose them is commonly placed as a consequent of his exaliation at the right hand of god , or with respect thereunto , mat. . . acts . . this the apostle declares at large , ephes. . , , , , . christ being exalted at the right hand of god , all power in heaven and earth being given unto him , and he being given to be head over all things unto the church , and having for that end received the promise of the spirit from the father , he gives out these gifts as it seemeth good unto him . and the continuation of their communication , is not the least evidence of the continuance of the exercise of his kingdom : for besides the faithful testimony of the word to that purpose , there is a three-fold evidence thereof , giving us experience of it . ( ) his communication of saving grace in the regeneration , conversion and sanctification of the elect. for these things he worketh immediately by his kingly power . and whilst there are any in the world savingly called and sanctified , he leaves not himself without witness as to his kingly power over all flesh , whereon he gives eternal life unto unto as many as the father hath given him , john . . but this evidence is wholly invisible unto the world , neither is it capable of receiving it when tendred , because it cannot receive the spirit , nor seeth him , nor knoweth him , john . . nor are the things thereof exposed to the judgment of sence or reason , cor. . , . ( ) another evidence hereof is given in the judgments that he executes in the world , and the outward protection which he affords unto his church . on both these there are evident impressions of the continued actual exercise of his divine power and authority : for in the judgments that he executes on persons and nations , that either reject the gospel or persecute it , especially in some signal and uncontrollable instance , as also in the guidance , deliverance and protection of his church , he manifests that though he was dead yet he is alive , and hath the keys of hell and death . but yet because he is on the one hand pleased to exercise great patience towards many of his open stubborn adversaries , yea , the greatest of them , suffering them to walk and prosper in their own ways , and to leave his church unto various trials and distresses , his power is much hid from the world at present in these dispensations . ( ) the third evidence of the continuance of the administration of his mediatory kingdom , consists in his dispensation of these spiritual gifts , which are properly the powers of the new world. for such is the nature of them and their use , such the sovereignty that appears in their distribution , such their distinction and difference from all natural endowments , that even the world cannot but take notice of them , though it violently hate and persecute them ; and the church is abundantly satisfied with the sense of the power of christ in them . moreover , the principal end of these gifts is , to enable the officers of the church unto the due administration of all the laws and ordinances of christ unto it's edification . but all these laws and ordinances , these offices and officers , he gives unto the church as the lord over his own house , as the sole sovereign lawgiver and ruler thereof . ( § . ) fifthly , they differ as unto the event even in this world they may come unto , and oft-times actually do so accordingly . for all gifts , the best of them , and that in the hignest degree wherein they may be attained in this life , may be utterly lost or taken away . the law of their communication is , that who improveth not that talent or measure of them which he hath received , it shall be taken from him . for whereas they are given for no other end , but to trade withall according to the several capacities and opportunities that men have in the church , or their families , or their own private exercise , if that be utterly neglected , to what end should they be left unto rust and uselesness in the minds of any ? accordingly we find it to come to pass . some neglect them , some reject them , and from both sorts they are judicially taken away . such we have amongst us . some there are who had received considerable spiritual abilities for evangelical administrations : but after a while they have fallen into an outward state of things , wherein , as they suppose , they shall have no advantage by them ; yea , that their exercise would turn to their disadvantage , and thereon do wholly neglect them : by this means they have insensibly decayed , until they become as devoid of spiritual abilities , as if they never had experience of any assistance in that kind . they can no more either pray , or speak , or evidence the power of the spirit of god in any thing unto the edification of the church . their arm is dried up , and their right eye is utterly darkened , zech. . . and this sometimes they come to be sensible of , yea , ashamed of , and yet cannot retrieve themselves . but for the most part they fall into such a state , as wherein the profession and use of them becomes as they suppose inconsistent with their present interest , and so they openly renounce all concernment in them : neither for the most part do they stay here , but after they have rejected them in themselves , and espoused lazy profitable outward helps in their room , they blaspheme the author of them in others , and declare them all to be delusions , fancies and imaginations . and if any one hath the confidence to own the assistance of the holy spirit in the discharge of the duties of the gospel unto the edification of the church , he becomes unto them a scorn and reproach . these are branches cut off from the vine , whom men gather ; or those whose miserable condition is described by the apostle , heb. . , , . but one way or other these gifts may be utterly lost or taken away from them , who have once received them , and that whether they be ordinary or extraordinary . there is no kind of them , no degree of them , that can give us any security , that they shall be always continued with us , or at all beyond our diligent attendance unto their use and exercise . with saving grace it is not so . it is indeed subject unto various decays in us ; and it 's thriving or flourishing in our souls , depends upon and answers unto our diligent endeavour in the use of all means of holiness , ordinarily , pet. . , , , , , . for besides that , no man can have the least evidence of any thing of this grace in him , if he be totally negligent in it's exercise and imyrovement ; so no man ought to expect that it will thrive or abound in him , unless he constantly and diligently attend unto it , and give up himself in all things to it's conduct . but yet as to the continuance of it in the souls of the elect , as to the life and being of it's principle , and principal effect in habitual conformity unto god and his will , it is secured in the covenant of grace . ( § ) sixthly , on whomsoever saving grace is bestowed , it is so firstly and principally for himself and his own good. it is a fruit of the especial love and kindness of god unto his own soul , jer. . . this both the nature and all the ends of it do declare . for it is given unto us to renew the image of god in us , to make us like unto him , to restore our nature , enable us unto obedience , and to make us meet for the inheritance of the saints in light. but yet we must take heed that we think not that grace is bestowed on any meerly for themselves . for indeed it is that wherein god designeth a good unto all , vir bonus commune bonum . a good man is a good to all , mic. . . and therefore god in the communication of saving grace unto any , hath a three-sold respect unto others , which it is the duty of them that receive it diligently to consider and attend unto . ( ) he intends to give an example by it of what is his will , and what he opproveth of : and therefore he requires of them in whom it is , such fruits in holy obedience , as may express the example of an holy life in the world , according to the will of god and unto his glory . hereby doth he further the salvation of the elect , pet. . , . cor. . . convince the unbelieving world at present , pet. . . . chap. . . and condemn it hereafter , heb. . . and himself is glorified , matth. . . let therefore no man think , that because grace is firstly and principally given him for himself and his own spiritual advantage , that therefore he must not account for it also with respect unto those other designs of god. yea , he who in the exercise of what he esteems grace , hath respect only unto himself , gives an evidence that he never had any that was genuine and of the right kind . ( ) fruitfulness unto the benefiting of others is hence also expected . holy obedience the effect of saving grace , is frequently expressed in the scripture by fruits and fruitfulness , see col. . . and these fruits , or the things which others are to feed upon and to be sustained by , are to be born by the plants of the lord , the trees of righteousness . the fruits of love , charity , bounty , mercy , wisdom , are those whereby grace is rendred useful in the world , and is taken notice of as that which is lovely and desireable , ephes. . . ( ) god requires , that by the exercise of grace the doctrine of the gospel be adorned and propagated . this doctrine is from god ; our profession is our avowing of it so to be : what it is the world knows not , but takes it's measures of it from what it observes in them by whom it is professed . and it is the unprofitable flagitious lives of christians that have almost thrust the gospel out of the world with contempt . but the care that it be adorned , that it be glorified , is committed of god unto every one on whom he bestows the least of saving grace . and this is to be done only by the guidance of an holy conversation in conformity thereunto . and many other such blessed ends there are , wherein god hath respect unto the good and advantage of other men in the collation of saving grace upon any . and if gracious persons are not more useful than others in all things that may have a real benefit in them unto mankind , it is their sin and shame . but yet after all , grace is principally and in the first place given unto men for themselves , their own good and spiritual advantage , out of love to their souls , and in order unto their eternal blessedness ; all other effects are but secondary ends of it . but as unto these spiritual gifts it is quite otherwise . they are not in the first place bestowed on any for their own sakes , or their own good , but for the good and benefit of others . so the apostle expresly declares , cor. . . the manifestation of the spirit is given to every man to profit withall . these gifts whereby the spirir evidenceth and manisesteth his power , are bestowed on men for this very end , that they may profit and benefit others in their edification . and yet also where they are duly improved , they tend much to the spiritual advantage of them on whom they are bestowed , as we shall see afterwards . wherefore as grace is primarily given unto us for our selves , and secondarily for the good of others ; so gifts are bestowed in the first place for the edification of others , and secondly for our own spiritual advantage also . ( § . ) seventhly ; the principal difference between them is in their nature and kind , discovering it self in their different subjects , operations and effects . for those already insisted on are principally from external causes and considerations . and , ( ) as to the different subjects of them , spiritual gifts are placed and seated in the mind or understanding only , whether they are ordinary or extraordinary they have no other hold nor residence in the soul. and they are in the mind as it is notional and theoretical , rather than as it is practical . they are intellectual abilities and no more . i speak of them which have any residence in us ; for some gifts , as miracles and tongues , consisted only in a transient operation of an extraordinary power . of all others illumination is the foundation , and spiritual light their matter . so the apostle declares in his order of expression , heb. . . the will , and the affections , and the conscience , are unconcerned in them . wherefore they change not the heart with power , although they may reform the life by the efficacy of light. and although god doth not ordinarily bestow them on flagitious persons , nor continue them with such as after the reception of them become flagitious ; yet they may be in those who were unrenewed , and have nothing in them to preserve men absolutely from the worst of sins . but saving grace possesseth the whole soul ; men are thereby sanctified throughout in the whole spirit , soul and body , thes. . . as hath been at large declared . not the mind only is savingly enlightened , but there is a principle of spiritual life infused into the whole soul , enabling it in all its powers and faculties to act obedientially unto god , whose nature hath been fully explained elsewhere . hence , ( . ) they differ in their operations . for grace changeth and transformeth the whole soul into its own nature , isa. . , , . rom. . . chap. . . cor. . . it is a new , a divine nature unto the soul , and is in it an habit disposing , inclining and enabling of it unto obedience . it acts it self in faith , love and holiness in all things . but gifts of themselves have not this power nor these operations . they may and do in those who are possessed of them in and under their exercise make great impression on their own affections , but they change not the heart , they renew not the mind , they transform not the soul into the image of god. hence where grace is predominant , every notion of light and truth which is communicated unto the mind , is immediately turned into practice , by having the whole soul cast into the mould of it ; where only gifts bear sway , the use of it in duties unto edification is best whereunto it is designed . ( . ) as to effects or consequents , the great difference is , that on the part of christ ; christ doth thereby dwell and reside in our hearts ; when concerning many of those who have been made partakers of these other spiritual endowments , he will say , depart from me i never knew you , which he will not say of any one whose soul he hath inhabited . ( § . ) these are some of the principal agreements and differences between saving graces and spiritual gifts ; both sorts of them being wrought in believers by that one and self-same spirit which divideth to every one as he will. and sor a close of this discourse i shall only add , that where these graces and gifts in any eminency or good degree are bestowed on the same persons , they are exceedingly helpful unto each other . a soul sanctified by saving grace , is the only proper soil for gifts to flourish in , grace influenceth gifts unto a due exercise , prevents their abuse , stirs them up unto proper occasions , keeps them from being a matter of pride or contention , and subordinates them in all things unto the glory of god. when the actings of grace and gifts are inseparable , as when in prayer the spirit is a spirit of grace and supplication , the grace and gift of it working together , when utterance in other duties is always accompanied with faith and love , then is god glorified , and our own salvation promoted . then have edifying gifts a beauty and lustre upon them , and generally are most successful ; when they are cloathed and adorned with humility , meekness , a reverence of god , and compassion for the souls of men. yea when there is no evidence , no manifestation of their being accompanied with these and the like graces , they are but as a parable or wise saying in the mouth of a fool. gifts on the other side excite and stir up grace unto its proper exercise , and operations . how often is faith , love and delight in god excited and drawn forth unto especial exercise in believers by the use of their own gifts . and thus much may suffice as to the nature of these gifts in general : we next consider them under their most general distributions . chap. iii. of gifts and offices extraordinary : and first of offices . ( § . ) the spiritual gifts whereof we treat , respect either powers and duties in the church , or duties only . gifts that respect powers and duties are of two sorts , or there have been , or are at any time , two sorts of such powers and duties : the first whereof was extraordinary , the latter ordinary , and consequently the gifts subservient unto them must be of two sorts also , which must further be cleared . ( § . ) wherever power is given by christ unto his churches , and duiies are required in the execution of that power , unto the ends of his spiritual kingdom , to be performed by vertue thereof , there is an office in the church . for an ecclesiastical office is an especial power given by christ unto any person or persons for the performance of especial duties belonging unto the edification of the church in an especial manner . and these offices have been of two sorts . ( . ) extraordinary . ( . ) ordinary . some seem to deny that there was ever any such thing as extraordinary power or extraordinary offices in the church . for they do provide successors unto all who are pleaded to have been of that kind ; and those such as look how far short they come of them in other things , do exceed them in power and rule . i shall not contend about words , and shall therefore only enquire what it was that constituted them to be officers of christ in his church whom thence we call extraordinary ; and then if others can duely lay claim unto them , they may be allowed to pass for their successors . ( § . ) there are four things which constitute an extraordinary officer in the church of god , and consequently are required in , and do constitute an extraordinary office. ( . ) an extraordinary call unto an office , such as none other have or can have by virtue of any law , order or constitution whatever . ( . ) an extraordinary power communicated unto persons so called , enabling them to act what they are so called unto , wherein the essence of any office doth consist . ( . ) extraordinary gifts for the exercise and discharge of that power . ( . ) extraordinary imployment as to its extent and measure , requiring extraordinary labour , travail , zeal and self-denial . all these do and must concur in that office , and unto those offices which we call extraordinary . ( § . ) thus was it with the apostles , prophets and evangelists at the first , which were all extraordinary teaching officers in the church , and all that ever were so , cor. . . ephes. . . besides these , there were at the first planting of the church , persons endued with extraordinary gifts , as of miracles , healing and tongues , which did not of themselves constitute them officers , but do belong to the second head of gifts which concern duties only . howbeit these gifts were always most eminently bestowed on them who were called unto the extraordinary offices mentioned , cor. . . i thank my god i speak with tongues more than you all . they had the same gift some of them , but the apostle had it in a more eminent degree . see mat. . . and we may treat briefly in our passage of these several sorts of extraordinary officers . ( § . ) first , for the apostles , they had a double call , mission and commission , or a twofold apostleship . their first call was unto a subserviency unto the personal ministry of jesus christ. for he was a minister of the circumcision for the truth of god , to confirm the promises made unto the fathers , rom. . . in the discharge of this his personal ministry it was necessary that he should have peculiar servants and officers under him to prepare his way and work , and to attend him therein . so he ordained twelve that they should be with him , and that he might send them forth to preach , mark . . this was the substance of their first call and work , namely to attend the presence of christ , and to go forth to preach as he gave them order . hence because he was in his own person as to his prophetical office the minister only of the circumcision , being therein according to all the promises sent only to the lost sheep of the house of israel , he confined those who were to be thus assistant unto him in that his especial work and ministry , and whilst they were so , unto the same persons and people , expresly prohibiting them to extend their line or measure any further . go not , saith he , into the way of the gentiles , and into any city of the samaritans enter you not ; but go rather unto the lost sheep of the house of israel , mat. . . this rather was absolutely exclusive of the others during his personal ministry , and afterwards included only the preeminence of the israelites , that they were to have the gospel offered unto them in the first place . it was necessary the word of god should be first spoken unto them , acts . . ( § . ) and this , it may be , occasioned that difference which was afterwards among them , whether their ministry extended unto the gentiles or no ; as we may see acts , chap. and . but whereas our saviour in that commission , by virtue whereof they were to act after his resurrection , had extended their office and power expresly to all nations , mat. . . or to every creature in all the world , mat. . . a man would wonder whence that uncertainty should arise . i am perswaded that god suffered it so to be , that the calling of the gentiles might be more signaliz'd , or made more eminent thereby . for whereas this was the great mystery which in other ages was not made known but hid in god , namely that the gentiles should be fellow heirs , and of the same body , and partakers of his promise in christ , that is , of the promise made unto abraham by the gospel , ephes. . , , , , , . it being now to be laid open and displayed , he would by their hesitation about it have it searched into , examined , tryed and proved , that the faith of the church might never be shaken about it in after ages . and in like manner when god at any time suffereth differences and doubts about the truth or his worship , to arise in the church , he doth it for holy ends , although for the present we may not be able to discover them . but this ministry of the apostles with its powers and duties , this apostleship which extended only unto the church of the jews , ceased at the death of christ , or at the end of his own personal ministry in this world. nor can any , i suppose , pretend unto a succession to them therein . who or what peculiar instruments he will use and imploy for the final recovery of that miserable lost people , whether he will do it by an ordinary or an extraordinary ministry , by gifts miraculous , or by the naked efficacy of the gospel , is known only in his own holy wisdom and counsel ; the conjectures of men about these things are vain and fruitless . for although the promises under the old testament for the calling of the gentiles were far more clear and numerous , than those which remain concerning the recalling of the jews , yet because the manner , way , and all other circumstances were obscured , the whole is called a mystery hid in god from all the former ages of the church ; much more therefore may the way and manner of the recalling of the jews be esteemed an hidden mystery ; as indeed it is notwithstanding the dreams and conjectures of too many . ( § . ) but these same apostles , the same individual persons , judas only excepted , had another call unto that office of apostleship which had respect unto the whole work and interest of christ in the world. they were now to be made princes in all lands , rulers , leaders in spiritual things , of all the inhabitants of the earth , psal. . . . and to make this call the more conspicuous and evident , as also because it includes in it the institution and nature of the office it self whereunto they were called , our blessed saviour proceedeth in it by sundry degrees . for , ( . ) he gave unto them a promise of power for their office , or office-power , mat. . . so he promised unto them in the person of peter the keys of the kingdom of heaven , or a power of spiritual binding and loosing of sinners , of remitting or retaining sin by the doctrine of the gospel , mat. . . john . . ( . ) he actually collated a right unto that power upon them , expressed by an outward pledge , john , , . jesus saith unto them , peace be unto you , as my father hath sent me , even so send i you . and when he had said this he breathed on them , and saith unto them , receive ye the holy ghost , whose soever sins ye remit , they are remitted unto them , and whose soever sins ye retain they are retained . and this communication of the holy ghost was such as gave them a peculiar right and title unto their office , but not a right and power unto its exercise . ( . ) he sealed as it were their commission which they had for the discharge of their office , containing the whole warranty they had to enter upon the world , and to subdue it unto the obedience of the gospel , mat. . , , . go teach , baptize , command . but yet , ( . ) all these things did not absolutely give them a present power for the exercise of that office whereunto they were called , or at least a limitation was put for a season upon it . for under all this provision and furniture they are commanded to stay at hierusalem , and not address themselves unto the discharge of their office , until that were fulfilled which gave it its compleatness and perfection , acts . , . wherefore it is said , that after his ascention into heaven , he gave some to be apostles , ephes. . , . he gave not any compleatly to be apostles until then . he had before appointed the office , designed the persons , gave them their commission with the visible pledge of the power they should afterwards receive . but there yet remained the communication of extraordinary gifts unto them to enable them unto the discharge of their office. and this was that which after the ascention of christ they received on the day of pentecost , as it is related , acts . and this was so essentially necessary unto their office , that the lord christ is said therein to give some to be apostles . for without these gifts they were not so , nor could discharge that office unto his honour and glory . and these things all concurred to the constitution of this office , with the call of any persons to the discharge of it . the office it self was instituted by christ , the designation and call of the persons unto this office was an immediate act of christ. so also was their commission and power , and the extraordinary gifts which he endowed them withall . and whereas the lord christ is said to give this office and these officers after his ascension , namely in the communication of the gifts of the holy ghost unto those officers for the discharge of that office , it is evident that all office-power depends on the communication of gifts whether extraordinary or ordinary . but where any of these is wanting , there is no apostle , nor any successor of one apostle . therefore when paul was afterwards added unto the twelve in the same power and office , he was careful to declare how he received both call , commission and power immediately from jesus christ. paul an apostle , not of men , neither by men , but by jesus christ , and god the father who raised him from the dead , gal. . . whereas those who pretend to be their successors , if they will speak the truth must say , that they are what they are , neither of jesus christ , nor god the father , but or men and by men. however they neither dare nor will pretend so to be of god and christ , as not to be called by the ministry of man , which evacuates the pretence of succession in this office. ( § . ) furthermore , unto the office described there belongs the measure and extent of its power objectively , and the power it self intensively or subjectively . for the first , the object of apostolical power was twofold , ( . ) the world to be converted . ( . ) the churches gathered of those that were converted , whether jews or gentiles . for the first ; their commission extended to all the world ; and every apostle had right , power and authority to preach the gospel to every creature under heaven , as he had opportunity so to do , mat. . , , . mark . . rom. . , , , . now whereas it was impossible that any one person should pass through the whole world in the pursuit of this right and power ; and whereas for that cause our lord had ordained twelve to that purpose , that the work might the more effectually be carried on by their endeavours , it is highly probable that they did by agreement distribute the nations into certain lots and portions which they singly took upon them to instruct . so there was an agreement between paul on the one hand with barnabas , and peter , james and john on the other , that they should go to the gentiles , and the other take more especial care of the jews , gal. . , , . and the same apostle afterwards designed to avoid the line or allotment of others to preach the gospel where the people were not allotted unto the especial charge of any other , cor. . . but yet this was not so appointed as if their power was limited thereby , or that any of them came short in his apostolical power in any other place in the world , as well as that wherein for conveniency he particularly exercised his ministry . for the power of every one still equally extended unto all nations , although they could not always exercise it in all places alike . nor did that express agreement that was between peter and paul about the gentiles and the circumcision , either discharge them of their duty , that the one should have more regard unto the circumcision , or the other unto the gentiles ; nor did it limit their power , or bound their apostolical authority ; but only directed the exercise of it as unto the principal intention and design . wherefore as to the right and authority of preaching the gospel and converting persons unto the faith , the whole world sell equally under the ca●e , and was in the commission of every apostle , although they applyed themselves unto the discharge of this work in particular , according to their own wisdom and choice under the guidance and disposal of the providence of god. and as i will not deny but that it is the duty of every christian , and much more of every minister of the gospel , to promote the knowledge of christ unto all mankind , as they have opportunities and advantages so to do ; yet i must say , if there be any who pretend to be successors of the apostles as to the extent of their office-power unto all nations ; notwithstanding whatever they may pretend of such an agreement to take up with a portion accommodated unto their ease and interest , whilst so many nations of the earth lye unattempted as to the preaching of the gospel , they will one day be found transgressors of their own profession , and will be dealt withal accordingly . ( § . ) out of the world by the preaching of the gospel persons were called , converted , and thereon gathered into holy societies or churches for the celebration of gospel worship , and their own mutual edification . all these churches whenever they were called and planted in the whole world , were equally under the authority of every apostle . where any church was called and planted by any particular apostle , there was a peculiar relation between him and them , and so a peculiar mutual care and love : nor could it otherwise be . so the apostle paul pleads an especial interest in the corinthians and others , unto whom he had been a spiritual father in their conversion , and the instrument of forming christ in them . such churches therefore as were of their own peculiar calling and planting , it is probable they did every one take care of in a peculiar manner . but yet no limitation of the apostolical power ensued hereon . every apostle had still the care of all the churches on him , and apostolical authority in every church in the world equally , which he might exercise as occasion did require . thus paul affirmeth that the care of all the churches was upon him daily , cor. . . and it was the crime of diotrephes , for which he is branded , that he opposed the apostolical power of john in that church , where probably he was the teacher , john , . but what power now over all churches , or authority in all churches , some may fancy or claim to themselves , i know not ; but it were to be wished that men would reckon that care and labour are as extensive in this case as power and authority . ( § . ) again , the power of this extraordinary office may be consider'd intensively or formally what it was . and this in one word was , all the power that the lord christ hath given or thought meet to make use of for the edification of the church . i shall give a brief description of it in some few general instances . ( ) it was a power of administring all the ordinances of christ in the way and manner of his appointment . every apostle in all places had power to preach the word , to administer the sacraments , to ordain elders , and to do whatever else belonged unto the worship of the gospel . but yet they had not power to do any of these things any otherwise but as the lord christ had appointed them to be done . they could not baptize any but believers and their seed , acts . , , . acts . . they could not administer the lord's supper unto any but the church , and in the church , cor. . , , , . chap. . . they could not ordain elders , but by the suffrage and election of the people , acts . . those indeed who pretend to be their successors , plead for such a right in themselves unto some , if not all gospel-administrations , as that they may take liberty to dispose of them at their pleasure by their sole authority , without any regard unto the rule of all holy duties in particular . ( ) it was a power of executing all the laws of christ , with the penalties annexed unto their disobedience . we have , saith the apostle , in a readiness wherewith to revenge all disobedience , cor. . . and this principally consisted in the power of excommunication , or the judiciary excision of any person or persons from the society of the faithful , and visible body of christ in the world. now although this power were absolutely in each apostle towards all offenders in every church ; whence paul affirms that he had himself delivered hymeneus and alexander unto satan , tim. . . yet did they not exercise this power without the concurrence and consent of the church from whence an offender was to be cut off ; because that was the mind of christ , and that which the nature of the ordinance did require , cor. . , , . ( ) their whole power was spiritual and not carnal . it respected the souls , minds and consciences of men alone as it's object , and not their bodies ; or goods , or liberties in this world. those extraordinary instances of ananias and saphira in their suddain death , of elymas in his blindness , were only miraculous operations of god in testifying against their sin , and proceeded not from any apostolical power in the discharge of their office. but as unto that kind of power which now hath devoured all other appearances of church authority , and in the sence of the most is only significant , namely , to fine , punish , imprison , banish , kill and destroy men and women , christians , believers , persons of an unblameable useful conversation , with the worst of carnal weapons and savage cruelty of mind , as they were never intrusted with it , nor any thing of the like kind , so they have sufficiently manifested how their holy souls did abhor the thoughts of such antichristian power and practices ; though in others the mystery of iniquity began to work in their days . ( § . ) the ministry of the lxx also , which the lord christ sent forth afterwards , to go two and two before his face into every city and place whither he himself would come , was in like manner temporary ; that is , it was subservient and commensurate unto his own personal ministry in the flesh , luke . , , . these are commonly called evangelists , from the general nature of their work , but were not those extraordinary officers , which were afterwards in the christian church under that title and appellation . but there was some analogy and proportion between the one and the other . for as these first seventy seem to have had an inferiour work , and subordinate unto that of the twelve in their ministry unto the church of the jews , during the time of the lord christ his converse among them ; so those evangelists that afterwards were appointed , were subordinate unto them in their evangelical apostleship . and these also as they were immediately called unto their employment by the lord jesus , so their work being extraordinary , they were endued with extraordinary gifts of the holy ghost , as ver. . , . ( § . ) in the gospel church-state there were evangelists also as they are mentioned , eph. . . acts . . tim. . . gospellers , preachers of the gospel , distinct from the ordinary teachers of the churches . things i confess are but obscurely delivered concerning this sort of men in scripture ; their office being not designed unto a continuance . probably the institution of it was traduced from the temporary ministry of the seventy before mentioned . that they were the same persons continued in their first office , as the apostles were , is uncertain and improbable ; though it be not that some of them might be called thereunto ; as philip , and timothy , and titus , were evangelists that were not of that first number . their especial call is not mentioned , nor their number any where intimated . that their call was extraordinary is hence apparent , in that no rules are any where given or prescribed about their choice or ordination , no qualification of their persons expressed , nor any direction given the church as to it 's future proceeding about them , no more than about new or other apostles . they seem to have been called by the apostles , by the direction of a sp irit of prophesie or immediate revelation from christ. so it is said of timothy , who is expresly called an evangelist , tim. . . that he received that gift by prophesie , tim. . . that is , the gift of the office : as when christ ascended , he gave gifts unto men , some to be evangelists , eph. . , . for this way did the holy ghost design men unto extraordinary offices and employments , acts . , , . and when they were so designed by prophesie , or immediate revelation from christ by the holy ghost , then the church in compliance therewith both prayed for them , and laid their hands on them : so when the holy ghost had revealed his choosing of paul and barnabas unto an especial work , the prophets and teachers of the church of antioch where they then were , fasted and prayed , and laid their hands on them , so sending them away , acts . . and when timothy was called to be an evangelist by especial revelation or prophesie , the apostle laid his hands on him , whereby he received the holy ghost in his extraordinary gifts : the gift of god which was in him by the putting on of his hands , tim. . . and as it was usual with him to joyn others with himself in those epistles which he wrote by immediate divine inspiration , so in this act of laying his hands on an evangelist as a sign of the communication of extraordinary gifts , he joyned the ordinary presbytery of the church with him , that were present in the place where he was so called . it is evident therefore , that both their call and their gifts were extraordinary , and therefore so also was their office. for although men who have only an ordinary call to office may have extraordinary gifts , and many had so in primitive times : and although some might have extraordinary gifts , who were never called unto office at all , as some of those who spake with tongues , and wrought miracles ; yet where there is a concurrence of an extraordinary call and extraordinary gifts , there the office is extraordinary . ( § . ) the power that these officers in the church were entrusted with , was extraordinary : for this is a certain consequent of an extraordinary call , and extraordinary gifts . and this power respected all churches in the world equally ; yea , and all persons , as the apostles also did . but whereas their ministry was subordinate unto that of the apostles , they were by them guided as to the particular places wherein they were to exercise their power , and discharge their office for a season . this is evident from paul's disposal of titus as to his work and time , tit. . . chap. . . but yet their power did at no time depend on their relation unto any particular place or churcb , nor were they ever ordained to any one place or see more than another . but the extent of their employment was every way as large as that of the apostles , both as to the world and as to the churches ; only in their present particular disposal of themselves , they were , as it is probable , for the most part under the guidance of the apostles ; although sometimes they had particular revelations and directions from the holy ghost , or by the ministry of angels , for their especial employment , as philip had , acts . . ( § . ) and as for their work , it may be reduced unto three heads . ( ) to preach the gospel in all places unto all persons , as they had occasion . so philip went down to samaria and preached christ , acts . . and when the apostle paul chargeth timothy to do the work of an evangelist , tim. . . he prescribes unto him preaching the word in season and out of season , ver . . and whereas this was incumbent in like manner on the ordinary teachers of every church ; the teaching of those evangelists differed from theirs in two things . ( ) in the extent of their work , which as we shewed before , was equal unto that of the apostles ; whereas ordinary bishops , pastors or teachers , were to feed , teach and take care of the especial flocks only which they were set over , acts . , . pet. . . ( ) they were obliged to labour in their work in a more than ordinary manner ; as it should seem from tim. . . ( ly . ) the second part of their work was to confirm the doctrine of the gospel by miraculous operations as occasion did require . so philip the evangelist wrought many miracles of sundry sorts at samaria , in the confirmation of the doctrine which he taught , acts . , , . and in like manner there is no question , but that the rest of the evangelists had the power or gift of miraculous operations , to be exercised as occasion did require , and as they were guided by the holy ghost . ( ) they were employed in the settling and compleating of those churches , whose foundations were laid by the apostles . for whereas they had the great work upon them , of preaching the gospel unto all nations , they could not continue long or reside in any one place or church . and yet when persons were newly converted to the faith , and disposed only into an imperfect order , without any especial peculiar officers , guides or rulers of their own ; it was not safe leaving of them unto themselves , lest they should be too much at a loss as to gospel-order and worship . wherefore , in such places where any churches were planted , but not compleated , nor would the design of the apostles suffer them to continue any longer there ; they left these evangelists among them for a season , who had power by vertue of their office to dispose of things in the churches , until they came unto compleatness and perfection . when this end was attained , and the churches were settled under ordinary elders of their own , the evangelists removed into other places , according as they were directed or disposed . these things are evident from the instructions given by paul unto timothy and titus , which have all of them respect unto this order . ( § . ) some there are who plead for the continuance of this office : some in express terms and under the same name : others for successors unto them , at least in that part of their work which consisteth in power over many churches . some say that bishops succeed to the apostles , and presbyters unto those evangelists : but this is scarce defensible in any tolerable manner by them whose interest it is to defend it . for timothy , whom they would have to be a bishop , is expresly called an evangelist . that which is pleaded with most probability for their continuance , is the necessity of the work wherein they were employed in the rule and settlement of the churches : but the truth is , if their whole work as before described be consulted , as none can perform some parts of it , so it may be very few would over-earnestly press after a participation of their office. for to preach the word continually , and that with a peculiar labour and travail , and to move up and down according as the necessity of the edification of the churches doth require , doing nothing in them but according to the rule and appointment of christ , are things that not many will earnestly covet to be engaged in . but there is an apprehension that there was something more than ordinary power belonging unto this office , that those who enjoyed it were not obliged always to labour in any particular church , but had the rule of many churches committed unto them . now whereas this power is apt to draw other desireable things unto it , or carry them along with it ; this is that which some pretend a succession unto : though they are neither called like them , nor gifted like them , nor labour like them , nor have the same object of their employment , much less the same power of extraordinary operations with them ; yet as to the rule over sundry churches , they must needs be their successors . i shall therefore briefly do these two things . ( ) shew that there are no such officers as these evangelists continued by the will of christ in the ordinary state and course of the chrrch. ( ) that there is no need of their continuance from any work applied unto them . ( § . ) and , . the things that are essential unto the office of an evangelist , are unattainable at present unto the church . for where no command , no rule , no authority , no directions are given , for the calling of any officer , there that office must cease , as doth that of the apostles , who could not be called but by jesus christ. what is required unto the call of an evangelist , was before declared . and unless it can be manifested either by institution or example , how any one may be otherwise called unto that office , no such office can be continued . for a call by prophesie or immediate revelation none now will pretend unto . and other call the evangelists of old had none . ( § . ) nor is there in the scripture the least mention of the call or appointment of any one to be an ecclesiastical officer in an ordinary stated church , but with relation unto that church whereof he was , or was to be , an officer . but an evangelist as such , was not especially related unto any one church more than another ; though as the apostles themselves , they might for a time attend unto the work in one place or church , rather or more , than another . wherefore without a call from the holy ghost , either immediate by prophesie and revelation , or by the direction of persons infallibly inspired , as the apostles were , none can be called to be evangelists , nor yet to succeed them under any other name in that office . wherefore the primitive church after the apostles time , never once took upon them to constitute or ordain an evangelist , as knowing it a thing beyond their rule , and out of their power . men may invade an office when they please , but unless they be called unto it , they must account for their usurpation . and as for those who have erected an office in the church , or an episcopacy , principally if not solely out of what is ascribed unto these evangelists , namely , to timothy and titus , they may be further attended unto in their claim , when they lay the least pretence unto the whole of what is ascribed unto them . but this doing the work of an evangelist , is that which few men care for , or delight in ; only their power und authority in a new kind of mannagery , many would willingly possess themselves of . ( § . ) . the evangelists we read of , had extraordinary gifts of the holy spirit , without which they could not warrantably undertake their office. this we have manifested before . now these extraordinary gifts , differing not only in degrees but in kind from all those of the ordinary ministry of the church , are not at present by any pretended unto : and if any should make such a pretence , it would be an easie matter to convince them of their folly. but without these gifts , men must content themselves with such offices in the church as are stated with respect unto every particular congregation . acts . . chap. . . tit. . . pet. . , . phil. . . ( § . ) some indeed seem not satisfied , whether to derive their claim from timothy and titus as evangelists , or from the bishops that were ordained by them , or described unto them . but whereas those bishops were no other but elders of particular churches , as is evident beyond a modest denyal , from acts . . phil. . . tim. . , , . tit. . , . so certainly they cannot be of both sorts , the one being apparently superiour unto the other . if they are such bishops as titus and timothy ordained , it is well enough known both what is their office , their work and their duty : if such as they pretend timothy and titus to be , they must manifest it in the like call , gifts and employment , as they had . ( § . ) for , ( ) there are not any now , who do pretend unto their principal employment by vertue of office , nor can so do . for it is certain , that the principal work of the evangelists was to go up and down from one place and nation unto another , to preach the gospel unto jews and gentiles as yet unconverted , and their commission unto this purpose was as large and extensive as that of the apostles . but who shall now empower any one hereunto ? what church , what persons have received authority to ordain any one to be such an evangelist ? or what rules or directions are given as to their qualifications , power or duty ; or how they should be so ordained ? it is true , those who are ordained ministers of the gospel , and others also that are the disciples of christ , may and ought to preach the gospel to unconverted persons and nations as they have opportunity , and are particularly guided by the providence of god : but that any church or person have power or authority to ordain a person unto this office and work , cannot be proved . ( § . ) lastly , the continuance of the employment as unto the settling of new planted churches , is no way necessary . for every church being planted and settled , is entrusted with power for it's own preservation and continuance in due order according to the mind of christ , and is enabled to do all those things in it self , which at first were done under the guidance of the evangelists ; nor can any one instance be given wherein they are defective . and where any church was called and gathered in the name of christ , which had some things yet wanting unto it's perfection and compleat order , which the evangelists were to finish and settle ; they did it not but in and by the power of the church it self ; only presiding and directing in the things to be done . and if any churches through their own default have lost that order and power which they were once established in , as they shall never want power in themselves to recover their pristine estate and condition , who will attend unto their duty according unto rule to that purpose : so this would rather prove a necessity of raising up new evangelists , of a new extraordinary ministry on the defection of churches , than the continuance of them in the church rightly stated and settled . ( § . ) besides these evangelists , there were prophets also who had a temporary , extraordinary ministry in the church . their grant from christ or institution in the church is mentioned , cor. . . ephes. . . and the exercise of their ministry is declared acts . . but the names of prophets , and prophesie , are used variously in the new testament . for sometimes an extraordinary office and extraordinary gifts are signified by them ; and sometimes extraordinary gifts only ; sometimes an ordinary office with ordinary gifts ; and sometimes ordinary gifts only . and unto one of these heads may the use of the word be every where reduced : in the places mentioned , extraordinary officers endued with extraordinary gifts are intended . for they are said to be set in the church ; and are placed in the second rank of officers next to the apostles ; first apostles , secondarily prophets , cor. . . between them and evangelists , ephes. . . and two things are ascribed unto them . ( . ) that they received immediate revelations and directions from the holy ghost , in things that belonged unto the present duty of the church . unto them it was that the holy ghost revealed his mind , and gave commands concerning the separation of barnabas and saul unto their work , acts . . ( . ) they foretold things to come by the inspiration of the holy ghost , wherein the duty or edification of the church was concerned . so agabus the prophet foretold the famine in the days of claudius caesar , whereon provision was made for the poor saints at hierusalem , that they might not suffer by it , acts . , . and the same person afterwards , prophesied of the bonds and sufferings of paul at hierusalem , acts . , . and the samething , it being of the highest concernment unto the church , was , ( as it should seem ) revealed unto the prophets that were in most churches ; for so himself gives an account hereof . and now behold i go bound in the spirit unto hierusalem , not knowing the things that shall befall me there , save that the holy ghost witnesseth in every city that bonds and afflictions abide me , acts . , . that is , in all the cities he passed through , where there were churches planted and prophets in them . these things the churches then stood in need of , for their confirmation , direction and comfort ; and were therefore i suppose , most of them supplyed with such officers for a season ; that is , whilst they were needful . and unto this office , though expresly affirmed to be set in the church and placed between the apostles and the evangelists , none that i know of do pretend a succession . all grant that they were extraordinary , because their gift and work was so ; but so were those of evangelists also . but there is no mention of the power and rule of these prophets , or else undoubtedly we should have had on one pretence or other successors provided for them . ( § . ) dly , sometimes an extraordinary gift without office is intended in this expression . so it is said that philip the evangelist had four daughters , virgins , which did prophesie , acts . . it is not said that they were prophetesses , as there were some under the old testament ; only that they did prophesie ; that is , they had revelations from the holy ghost occasionally for the use of the church . for to prophesie is nothing but to declare hidden and secret things by virtue of immediate revelation , be they of what nature they will ; and so is the word commonly used , mat. . . luke . . so an extraordinary gift without office is expressed , acts . . and when paul had laid his hands upon them , the holy ghost came , and they spake with tongues and prophesied . their prophesying , which was their declaration of spiritual things by immediate revelation , was of the same nature with their speaking with tongues ; both extraordinary gifts and operations of the holy ghost . and of this sort were those miracles , healings and tongues which god for a time set in the church , which did not constitute distinct officers in the church , but they were only sundry persons in each church which were endued with these extraordinary gifts for its edification . and therefore are they placed after teachers , comprizing both , which were the principal sort of the ordinary continuing officers of the church , cor. . . and of this sort do i reckon those prophets to be who are treated of , cor. . , , , , . for that they were neither stated officers in the churches , nor yet the brethren of the church promiscuously ; but such as had received an especial extraordinary gift , is evident from the context , see verse . . ( § . ) again , an ordinary office with ordinary gifts is intended by this expression , rom. . . having then gifts differing according to the grace that is given to us , whether prophesie , let us prophesie according to the proportion of faith. prophesie here can intend nothing but teaching , or preaching , in the exposition and application of the word ; for an external rule is given unto it , in that it must be done according to the proportion of faith , or the sound doctrine of faith revealed in the scripture . and this ever was and will ever continue to be the work and duty of the ordinary teachers of the church , whereunto they are enabled by the gifts of christ which they receive by the holy ghost , eph. . . as we shall see more afterwards . and hence also those who are not called unto office , who have yet received a gift enabling them to declare the mind of god in the scripture unto the edification of others , may be said to prophesie . ( § . ) and these things i thought meet to interpose , with a brief description of those officers which the lord jesus christ granted unto his church for a season , at its first planting and establishment , with what belonged unto their office , and the necessity of their work. for the collation of them on the church , and their whole furniture with spiritual gifts , was the immediate work of the holy ghost , which we are in the declaration of ; and withall it was my design to manifest how vain is the pretence of some unto a kind of succession unto these officers , who have neither an extrordinary call , nor extraordinary gifts , nor extraordinary imployment , but only are pleased to assume an extraordinary power unto themselves , over the churches and disciples of christ ; and that such as neither evangelists , nor prophets , nor apostles , did ever claim or make use of . but this matter of power is fuel in it self unto the proud , ambitious minds of diotrephists , and as now circumstanced with other advantages , is useful to the corrupt lusts of men ; and therefore it is no wonder if it be pretended unto , and greedily reached after , by such as really have neither call to the ministry , nor gifts for it , nor do employ themselves in it . and therefore as in these extraordinary officers and their gifts , did consist the original glory and honour of the churches in an especial manner , and by them was their edification carried on and perfected ; so by an empty pretence unto their power , without their order and spirit , the churches have been stained and deformed , and brought to destruction . but we must return unto the consideration of extraordinary spiritual gifts , which is the especial work before us . chap. iv. extraordinary spiritual gifts . cor. . v. , , , . ( § . ) extraordinary spiritual gifts were of two sorts . first , such as absolutely exceed the whole power and faculties of our minds and souls . these therefore did not consist in an abiding principle or faculty alway resident in them that received them , so as that they could exercise them by vertue of any inherent power and ability . they were so granted unto some persons in the execution of their office , as that so often as was needful , they could produce their effects by vertue of an immediate extraordinary influence of divine power , transiently affecting their minds . such was the gift of miracles , healing , and the like . there were no extraordinary officers , but they had these gifts . but yet they could work or operate by vertue of them , only as the holy ghost gave them especial direction for the putting forth of his power in them . so it is said that paul and barnabas preaching at iconium , the lord gave testimony unto the word of his grace , and granted signs and wonders to be done by their hands , acts . . the working of signs and miracles , is the immediate operation of the spirit of god ; nor can any power or faculty efficiently productive of such effects , abide in the souls or minds of men : these miraculous operations were the witness of the holy ghost sent down from heaven , which he gave to the truth of the gospel . see heb. . . with our exposition thereon . wherefore there was no more in these gifts which absolutely exceed the whole faculties of our natures , but the designing of certain persons by the holy ghost , in and with whose ministry he would himself effect miraculous operations . secondly , they were such as consisted in extraordinary endowments and improvements of the faculties of the souls or minds of men ; such as wisdom , knowledge , utterance , and the like . now where these were bestowed on any in an extraordinary manner , as they were on the apostles and evangelists , they differed only in degree from them that are ordinary , and still continued ; but are of the same kind with them ; whereof we shall treat afterward . now whereas all these gifts of both sorts , are expresly and distinctly enumerated , and set down by our apostle in one place , i shall consider them as they are there proposed by him . ( § . ) cor. . , , , , . but the manifestation of the spirit is given to every man to profit withall . for to one is given by the spirit the word of wisdom ; to another the word of knowledge by the same spirit ; to another faith by the same spirit ; to another the gifts of healing by the same spirit ; to another the working of miracles ; to another prophesie ; to another discerning of spirits ; to another divers kinds of tongues ; to another the interpretation of tongues : but all these worketh that one and self-same spirit ; dividing to every one severally as he will. the general concernments of this passage in the apostle were declared , and the context opened , at the beginning of our discourse on this subject . i shall only now consider the especial spiritual gifts that are here enumerated by the apostle , which are nine in number , laid down promiscuously without respect unto any order or dependance of one upon another ; although it is probable that those first placed , were the principal , or of principal use in the church . ( § . ) the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word of wisdom . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is of the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hebrew ; which often signifies a thing or matter . wherefore the word of wisdom , is nothing but wisdom it self . and our enquiry is , what was that wisdom which was a peculiar and an especial gift ( in those days ) of the holy ghost . our lord jesus christ promised unto his disciples that he would give them a mouth and wisdom which all their adversaries should not be able to gainsay nor resist , luke . . this will be our rule in the declaration of the nature of this gift . that which he hath respect unto , is the defence of the gospel , and its truth , against powerful persecuting adversaries . for although they had the truth on their side , yet being men ignorant and unlearned , they might justly fear that when they were brought before kings and rulers , and priests , they should be baffled in their profession , and not be able to defend the truth . wherefore this promise of a mouth and wisdom respects spiritual ability and utterance in the defence of the truth of the gospel , when they were called into question about it . spiritual ability of mind is the wisdom , and utterance or freedom of speech is the mouth here promised . an eminent instance of the accomplishment hereof we have in peter and john , acts . for upon their making a defence of the resurrection of christ and the truth of the gospel therein , such as their adversaries were not able to gainsay nor resist , it is said , that when the rulers and elders saw their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is their utterance in defence of their cause with boldness , and so the wisdom wherewith it was accompanied , considering that they were unlearned and ignorant , they were astonished , and only considered , that they had been with jesus , v. . and he it was who in the accomplishment of his promise had given them that spiritual wisdom and utterance , which they were not able to resist . so it is said expresly of stephen , that his adversaries were not able to resist the wisdom and spirit whereby he spake , actt . . wherefore this gift of wisdom in the first place was a spiritual skill and ability to defend the truths of the gospel , when questioned , opposed or blasphemed . and this gift was eminent in those primitive times , when a company of unlearned men were able upon all occasions to maintain and defend the truth which they believed and professed before and against doctors , scribes , lawyers , rulers of synagogus , yea princes and kings , continually so confounding their adversaries , as that being obstinate in their unbelief they were forced to cover their shame by betaking themselves unto rage and bestial fury , acts . , , , , . chap. . . chap. . , . as hath been the manner of all their successors ever since . ( § . ) now although this be an especial kind of wisdom , an eminent gift of the holy ghost , wherein the glory of christ and honour of the gospel in greatly concerned ; namely an ability to manage and defend the truth in times of trial and danger , to the confusion of its adversaries ; yet i suppose the wisdom here intended , is not absolutely consined thereunto , though it be principally intended . peter speaking of paul's epistles , affirms that they were written according to the wisdom given into him , pet. . . that is , that especial gift of spiritual wisdom , for the management of gospel truths unto the edification of the church of christ , which he had received . and he that would understand what this wisdom is , must be throughly conversant in the writings of that apostle . for indeed the wisdom that he useth in the management of the doctrine of the gospel , in the due consideration of all persons , occasions , circumstances , temptations of men and churches , of their state , condition , strength or weakness , growth or decays , obedience or failings , their capacities and progresses , with the holy accommodation of himself in what he teacheth or delivereth , in meekness , in vehemency , in tenderness , in sharpness , in severe arguings and pathetical expostulations , with all other ways and means suited unto his holy ends , in the propagation of the gospel , and edification of the church , are inexpressibly glorious and excellent . all this did he do according to the singular gift of wisdom that was bestowed on him . wherefore i take the word of wisdom here mentioned , to be a peculiar spiritual skill and ability , wisely to manage the gospel in it's administration unto the advantage and furtherance of the truth , especially in the defence of it when called unto the trial with it's adversaries . this was an eminent gift of the holy ghost ; which considering the persons employed by him in the ministry for the most part , being known to be unlearned and ignorant , fill'd the world with amazement , and was an effectual means for the subduing of multitudes unto the obedience of faith. and so eminent was the apostle paul in this gift , and so successful in the management of it , that his adversaries had nothing to say , but that he was subtle , and took men by craft and guile , cor. . . the sweetness , condescention , self-denial , holy compliance , with all which he made use of , mixed with truth , gravity and authority , they would have had to be all craft and guile . and this gift when it is in any measure continued unto any minister of the gospel , is of singular use unto the church of god. yea , i doubt not but the apostle fixed it here in the first place , as that which was eminent above all the rest . and as where it is too much wanting , we see what wosul mistakes and miscarriages , men , otherwise good and holy , will run themselves into , unto the great disadvantage of the gospel ; so the real enjoyment and exercise of it in any competent measure , is the life and grace of the ministry . as god filled bezaliel and aholiab with wisdom for the building of the tabernacle of old , so unless he give this spiritual wisdom unto the ministers of the gospel , no tabernacle of his will be erected where it is fallen down , nor kept up where it stands . i intend not secular wisdom , or civil wisdom , much less carnal wisdom ; but a spiritual ability to discharge all our duties aright in the ministry committed unto us . and as was said , where this is wanting , we shall quickly see woful and shameful work made in churches themselves . ( § . ) i cannot pass by the consideration of this gift , without offering something that may guide us either in the obtaining , or the due exercise of it . and hereunto the things ensuing may be subservient . as , ( ) a sense of our own insufficiency as of our selves , as unto any end for which this wisdom is requisite . as it is declared that we have no sufficiency in our selves for any thing that is good , all our sufficiency being of god : so in particular , it is denyed that we have any for the work of the ministry , in that interrogation containing a negative proposition , and who is sufficient for these things ? cor. . . a sense hereof is the first step towards this wisdom , as our apostle expresly declares . let no man deceive himself , if any among you seemeth to be wise in this world , let him become a fool that he may be wise , cor. . . untill we discover and are sensible of our own folly , we are fit neither to receive nor to use this spiritual wisdom . and the want hereof proves the ruine of many that pretend unto the ministry : and it were to be wished that it were only their own . they come to the work of it full of pride , self-conceit , and foolish elation of mind , in an apprehension of their own abilities , which yet for the most part are mean and contemptible . this keeps them sufficiently estranged from a sense of that spiritual wisdom we treat of . hence there is nothing of a gospel ministry nor it's work found among them , but an empty name . and as for those who have reduced all ecclesiastical administrations to canons , laws , acts , courts and legal processes in them , they seem to do it with a design to cast off all use of spiritual gifts ; yea , to exclude both them , and their author , name and thing , out of the church of god. is this the wisdom given by the holy ghost for the due management of gospel administrations ; namely , that men should get a little skill in some of the worst of humane laws , and uncomely artifices of intreiguing secular courts , which they pride themselves in , and terrifie poor creatures with mulcts and penalties , that are any way obnoxious unto them ? what use these things may be of in the world i know not , unto the church of god they do not belong . ( § . ) . being sensible of our own insufficiency , earnest prayers for a supply of this wisdom are required in us . if any of you lack wisdom , let him ask of god , who giveth to all men liberally and upbraideth not , and it shall be given him , james . . there is both a precept and a promise to enforce this duty . that we all want wisdom in our selves , is unquestionable ; i mean , as to our concerns in the gospel , either to bear testimony unto it in difficulties , or to manage the truths of it unto edification : the way for our supply , lies plain and open before us ; neither is there any other that we can take one step in towards it . let us ask it of god , who giveth liberally , and we shall receive it . this was that which rendred solomon so great and glorious ; when he had his choice given him of all desireable things , he made his request for wisdom to the discharge of the office and duties of it that god had called him unto . tho' it were an whole kingdom that he was to rule , yet was his work carnal and of this world , compared with the spiritual administrations of the gospel . and hereunto a worldly ministry is no less averse , than unto a sence of their own insufficiency . the fruits do sufficiently manifest how much this duty is contemned by them : but the neglect of it , i say , the neglect of praying for wisdom to be enabled unto the discharge of the work of the ministry , and the due management of the truths of the gospel according as occasion do require , in them who pretend thereunto , is a fruit of unbelief , yea , of atheism and contempt of god. ( § . ) . due meditation on our great pattern , the lord jesus christ , and the apostles ; being followers of them as they were of him , is also required hereunto . as in all other things , so in especial , in his ministry for the revelation of the truth , and giving testimony thereunto , the lord jesus was the great pattern and example ; god in him representing unto us that perfection in wisdom which we ought to aim at . i shall not here in particular look into this heavenly treasury , but only say , that he who would be really and truly wise in spiritual things , who would either rightly receive , or duly improve this gift of the holy ghost , he ought continually to bear in his heart , his mind and affections , this great exemplar and idea of it , even the lord jesus christ in his ministry ; namely , what he did , what he spake , how on all occasions his condescention , meekness and authority did manifest themselves ; until he be changed into the same image and likeness by the spirit of the lord. the same is to be done in their place and sphere towards the apostles as the principal followers of christ , and who do most lively represent his graces and wisdom unto us . their writings , and what is written of them , are to be searched and studied unto this very end , that considering how they behaved themselves in all instances , on all occasions in their testimony , and all administrations of the truth , we may endeavour after a conformity unto them in the participation of the same spirit with them . it would be no small stay and guidance unto us , if on all occasions we would diligently search and consider what the apostles did in such circumstances , or what they would have done in answer to what is recorded of their spirit and actings . for although this wisdom be a gift of the holy spirit , yet as we now consider it , as it is continued in the church , it may be in part obtained and greatly improved , in the due use of the means which are subservient thereunto ; provided that in all we depend solely on god for the giving of it , who hath also prescribed these means unto us for the same end. ( § . ) . let them who design a participation of this gift , take heed it be not stifled with such vitious habits of mind as are expresly contrary unto it , and destructive of it : such are self-fulness , or confidence , hastiness of spirit , promptness to speak , and slowness to hear , which are the great means which make many abound in their own sense and folly ; to be wise in their own conceits , and contemptible in the judgment of all that are truly so . ability of speech in time and season , is an especial gift of god , and that eminently with respect unto the spiritual things of the gospel . but a profluency of speech venting it self on all occasions , and on no occasions , making men open their mouths wide , when indeed they should shut them , and open their ears ; and to pour out all that they know , and what they do not know , making them angry if they are not heard , and impatient if they are contradicted , is an unconquerable fortification against all true spiritual wisdom . ( § ) . let those who would be sharers herein , follow after those gifts and graces which do accompany it , promote it , and are inseparable from it . such are humility , meekness , patience , constancy , with boldness and confidence in profession , without which we shall be fools in every trial. wisdom indeed is none of all these , but it is that which cannot be without them , nor will it thrive in any mind that is not cultivated by them . and he who thinks it is not worth his pains and travail , nor that it will quit cost to seek after this spiritual wisdom , by a constant watchfulness against the opposite vices mentioned , and attendance unto those concomitant duties and graces , must be content to go without it . this is the first instance given by our apostle of the spiritual gifts of the primitive times ; to one is given by the spirit the word of wisdom . ( § . ) to another the word of knowledge by the same spirit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i shewed before , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may denote the thing it self ; the word of knowledge , that is knowledge . but if any shall suppose , that because this knowledge was to be expressed unto the church for it's edification , it is therefore called a word of knowledge , as a word of exhortation , or a word of consolation ; that is , exhortation and consolation administred by words , i shall not contend to the contrary . it is knowledge that is the gift peculiarly intended in this second place . and we must enquire , both how it is an especial gift , and of what sort it is . and it should seem that it cannot have the nature of an especial gift , seeing it is that which was common to all . for so saith the apostle , speaking unto the whole church of the corinthians ; we know that we all have knowledge , cor. . . and not only so , but also adds , that this knowledge is a thing which either in it's own nature tends unto an ill issue , or is very apt to be abused thereunto : for , saith he , knowledge puffeth up , for which cause he frequently reflects upon it in other places . but yet we shall find that it is a peculiar gift , and in it self singularly useful : however it may be abused as the best things may be , yea , are most liable thereunto . the knowledge mentioned in that place by the apostle , which he ascribes in common unto all the church , was only that which concerned things sacrificed unto idols ; and if we should extend it farther , unto an understanding of the mystery of the gospel which was in the community of believers , yet is there place remaining for an eminency , therein by vertue of an especial spiritual gift . and as to what he adds about knowledge puffing up , he expounds in the next words ; if any man thinketh that he knoweth any thing , he knoweth nothing yet as he ought to know , ver. . it is not men's knowledge , but the vain and proud conceit of ignorant men , supposing themselves knowing and wise , that so puffeth up and hindreth edification . ( § . ) wherefore , ( ) by this word of knowledge , not that degree of it which is required in all christians , in all the members of the church , is intended . such a measure of knowledge there is necessary both unto faith and confession . men can believe nothing of that whereof they know nothing , nor can they confess with their mouths what they apprehend not in their minds . but it is somewhat singular , eminent , and not common to all . neither , ( ) doth that eminency or singularity consist in this , that it is saving and sanctifying knowledge which is intended . that there is such a peculiar knowledge whereby god shines into the hearts of believers , with a spiritual saving insight into spiritual things , transforming the mind into the likeness of them , i have at large elsewhere declared . for it is reckoned among gifts ; whereas that other is a saving grace , whose difference hath been declared before . it is expressed by the apostle , cor. . . by understanding all mysteries and all knowledge ; that is , having an understanding in , and the knowledge of all mysteries . this knowledge he calleth a gift , which shall vanish away , ver. . and so not belonging absolutely unto that grace , which being a part of the image of god in us , shall go over into eternity . and knowledge in ver. . is taken for the thing known ; if i understand all knowledge , which is the same with all mysteries . wherefore the knowledge here intended , is such a peculiar and especial insight into the mysteries of the gospel , as whereby those in whom it was , were enabled to teach and instruct others . thus the apostle paul , who had received all these gifts in the highest degree and measure , affirms , that by his writing , those to whom he wrote might perceive his skill and understanding in the mystery of christ. ( § . ) and this was in an especial manner necessary unto those first dispensers of the gospel ; for how else should the church have been instructed in the knowledge of it . this they prayed for them , namely , that they might be filled with the knowledge of the will of god , in all wisdom and understanding , col. . . ephes. . , , . chap. . , . col. . . the means whereby they might come hereunto , was by their instruction , who therefore were to be skilled in a peculiar manner in the knowledge of those mysteries , which they were to impart unto others , and to do it accordingly : and so it was with them acts . . ephes. . , . col. . . now although this gift as to that excellent degree wherein it was in the apostles , and those who received the knowledge of christ and the gospel by immediate revelation , be with-held , yet it is still communicated in such a measure unto the ministers of the church , as is necessary unto it's edification . and for any one to undertake an office in the church , who hath not received this gift in some good measure of the knowledge of the mystery of god , and the gospel , is to impose himself on that service in the house of god , which he is neither called unto nor sitted for . and whereas we have lived to see all endeavours after an especial acquaintance with the mysteries of the gospel , despised or derided by some , it is an evidence of that fatal and fearful apostasie , whereinto the generality of christians are fallen . ( § . ) faith is added in the d place ; to another faith by the same spirit . that the saving grace of faith , which is common unto all true believers , is not here intended , is manifest from the context . there is a faith in scripture which is commonly called the faith of miracles , mentioned by our apostle in this epistle , as a principal , extraordinary , spiritual gift , chap. . . though i had all faith , so that i could remove mountains ; that is , the highest degree of a faith of miracles , or such as would effect miraculous operations of the highest nature . this i should readily admit to be here intended , but that there is mention made of working miracles in the next verse , as a gift distinct from this faith. yet whereas this working of miracles is every where ascribed to faith , and could not be any where but where the peculiar faith from which those operations did proceed was first imparted , it is not unlikely but that by faith the principle of all miraculous operations may be intended , and by the other expressions the operations themselves . but if the distinction of these gifts be to be preserved , as i rather judge that it ought to be , considering the placing of faith immediately upon wisdom and knowledge , i should judge that a peculiar confidence , boldness and assurance of mind in the profession of the gospel , and the administration of it's ordinances , is here intended . faith therefore is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that freedom , confidence and boldness in the faith , or profession of the faith , which is in christ jesus , mentioned by the apostle , tim. . . that is , our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or confidence in profession , whose beginning we are to hold fast and firm unto the end , heb. . . and we do see how excellent a gift this is on all occasions . when troubles and trials do befall the church upon the account of it's profession , many , even true believers , are very ready to faint and despond , and some to draw back at least for a season ; as others do utterly , to the perdition of their souls . in this state the eminent usefulness of this gift of boldness in the faith , of an assured confidence in profession , of an especial faith to go through troubles and tryals , is known unto all . oft-times the eminence of it in one single person , hath been the means to preserve an whole church from coldness , back-sliding , or sinful compliances with the world. and where god stirreth up any one unto some great or singular work in his church , he constantly endows them with this gift of faith. so was it with luther , whose undaunted courage and resolution in profession , or boldness in the faith , was one of the principal means of succeeding his great undertaking . and there is no more certain sign of churches being forsaken of christ in a time of tryal , than if this gift be with-held from them , and pusillanimity , fearfulness , with carnal wisdom do spring up in the room of it . the work and effects of this faith are expressed cor. . . watch ye , stand fast in the faith , quit you like men , be strong . so also ephes. . . pet. . . and the especial way whereby it may be attained or improved , is by a diligent careful discharge at all times of all the duties of the places we hold in the church , pet. . . ( § . ) the gifts of healing , are nextly mentioned . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to another the gifts of healings by the same spiris . so they are again expressed ver. . in the plural number , because of their free communication unto many persons . these healings respected those that were sick , in their suddain and miraculous recovery from long or deadly distempers , by the imposition of hands in the name of the lord jesus . and as many of the mighty works of christ himself , for the reasons that shall be mentioned , consisted in these healings , so it was one of the first things which he gave in commission to his apostles , and furnished them with power for , whilst they attended on him in his personal ministry , matth. . . so also did he do to the seventy , making it the principal sign of the approach of the kingdom of god , luke . . and the same power and vertue he promiseth to believers , namely , that they should lay hands on the sick and recover them after his ascension . of the accomplishment of this promise , and the exercise of this power , the story of the acts of the apostles giveth us many instances , acts . . chap. . . chap. . , . and two things are observed singular in the exercise of this gift . as first , that many were cured by the shadow of peter as he passed by , acts . . and again , many were so by handkerchiefs and aprons carried from the body of paul , chap. . . and the reason of these extraordinary operations in extraordinary cases , seems to have been the encouragement of that great faith which was then stirred up in them that beheld those miraculous operations , which was of singular advantage unto the propagation of the gospel ; as the magical superstition of the roman church sundry ways endeavouring to imitate these inimitable actings of sovereign divine power , hath been a dishonour to christian religion . ( § . ) but whereas these healings were miraculous operations , it may be enquired why the gift of them is constantly distinguished from miracles , and is placed as a distinct effect of the holy ghost by it self ; for that so it is , is evident both in the commission of christ granting this power unto his disciples , and in the annumeration of these gifts in this and other places . i answer , this seems to be done on a three-fold account . ( ) because miracles absolutely , were a sign unto them that believed not , as the apostle speaketh of tongues , they were a sign not unto them that believe , but unto them that believed not , cor. . . that is , which served for their conviction . but this work of healing was a sign unto believers themselves , and that on a double account . for first , the pouring out of this gift of the holy ghost , was a peculiar sign and token of the coming of the kingdom of god. so saith our saviour to his disciples , heal the sick , and say unto them , the kingdom of god is come nigh unto you , luke . . this gift of healing being a token and pledge thereof . this sign did our saviour give of it himself , when john sent his disciples unto him to enquire for their own satisfaction , not his , whether he were the messiah or no , matth. . , . go , saith he , and shew john these things which ye do hear and see ; the blind receive their sight , the lame walk , the lepers are cleansed , and the deaf hear , the dead are raised up , and the poor have the gospel preached unto them : which was the evidence of his own being the messiah , and bringing in the kingdom of god. the jews have an ancient tradition , that in the days of the messias all things should be healed but the serpent . and there is a truth in what they say ; although for their parts they understand it not . for all are healed by christ but the serpent and his seed ; the wicked unbelieving world. and hereof , namely , of the healing and recovery of all things by christ , was this gift or sign unto the church . wherefore he began his ministry after his first miracle , with healing all manner of sickness , and all manner of diseases among the people , matth. . , , . ( ) it was a sign that christ had born and taken away sin , which was the cause , root and spring of diseases and sicknesses , without which no one could have been miraculously cured . hence that place of isaiah , chap. . . surely he hath born our griefs , and carried our sorrows : which is afterwards interpreted , by being wounded for our transgressions , and being bruised for our iniquities , ver. . as also by peter , by his bearing our sins in his own body on the tree : pet. . . is applied by matthew unto the curing of diseases and sicknesses , mat. . , . now this was for no other reason , but because this healing of diseases was a sign and effect of his bearing our sins , the causes of them , without a supposition whereof healing would have been a false witness unto men. it was therefore on these accounts a sign unto believers also . ( § . ) ly . because it had a peculiar goodness , relief and benignity towards mankind in it , which other miraculous operations had not ; at least , not unto the same degree . indeed this was one great difference between the miraculous operations that were wrought under the old testament , and those under the new ; that the former generally consisted in dreadful and tremendous works , bringing astonishment , and oft-times ruine to mankind ; but those other were generally useful and beneficial unto all . but this of healing had a peculiar evidence of love , kindness , compassion , benignity , and was suited greatly to affect the minds of men with regard and gratitude . for long afflictive distempers or violent pains , such as were the diseases cured by this gift , do prepare the minds of men , and those concerned in them , greatly to value their deliverance . this therefore in an especial manner declared and evidenced the goodness , love and compassion of him that was the author of this gospel , and gave this sign of healing spiritual diseases by healing of bodily distempers . and doubtless , many who were made partakers of the benefit hereof , were greatly affected with it ; and that not only by walking , and leaping , and praising god , as the cripple did who was cured by peter and john , acts . . but also unto faith and boldness in profession , as it was with the blind man healed by our saviour himself , john . , , , , &c. but yet no outward effects of themselves , can work upon the hearts of men , so as that all who are made partakers of them should be brought unto faith , thankfulness and obedience . hence did not only our saviour himself observe that of ten at once cleansed by him from their leprosie , but one returned to give glory to god , luke . . but he whom he cured of a disease that he had suffered under eight and thirty years , notwithstanding a following admonition given him by our blessed saviour , turned informer against him , and endeavoured to betray him unto the jews , john . , , , , . it is effectual grace alone , which can change the heart , without which it will continue obstinate and unbelieving , under not only the sight and consideration of the most miraculous outward operations , but also the participation in our selves of the benefit and fruits of them . men may have their bodies cured by miracles , when their souls are not cured by grace . ( § . ) ly . it is thus placed distinctly by it self , and not cast under the common head of miracles , because ordinarily there were some outward means and tokens of it that were to be made use of , in the exercise of this gift . such were ( ) imposition of hands . our saviour himself in healing of the sick did generally lay his hands on them , matth. . . luke . . and he gave the same order unto his disciples , that they should lay their hands on those that were sick , and heal them , which was practised by them accordingly . ( ) anoynting with oyl : they anointed with oyl many that were sick , and healed them , mark . . and the elders of the church with whom this gift was continued , were to come to him that was sick , and praying over him , anoint him with oyl in the name of the lord , and he should be saved , jam. . , . some do contend for the continuance of this ceremony , or the anointing of them that are sick by the elders of the church , but without ground or warrant : for although it be their duty to pray in ae paerticulur manner for those that are sick , of their flocks , and it be the duty of them who are sick to call for them unto that purpose ; yet the application of the outward ceremony being instituted , not as a means of an uncertain cure , as all are which work naturally unto that end , but as a pledge and token of a certain healing and recovery , where there is not an infallible faith thereof , when the healing may not ensue ; it is to turn an ordinance into a lie. for if a recovery follow ten times on this anointing , if it once fall out otherwise , the institution is rendred a lie , a false testimony ; and the other recoveries manifested to have had no dependance on the observation of it . for these reasons , i judge , that this gift of healing , though belonging unto miraculous operations in general , is every where reckoned as a distinct gift by it self . and from that place of james , i am apt to think that this gift was communicated in an especial manner unto the elders of churches , even that were ordinary and sixed ; it being of so great use , and such singular comfort unto them that were poor and persecuted , which was the condition of many churches , and their members in those days . ( § . ) miracles ensue in the fifth place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , effectual working of mighty powers , or powerful works . for the signification of this word here rendred miracles , the reader may consult our exposition on heb. . . i shall not thence transcribe what is already declared , nor is any thing necessary to be added thereunto . concerning this gift of miracles we have also spoken before in general ; so that we shall not much further here insist upon it ; neither is it necessary that we should here treat of the nature , end and use of miracles in general , which in part also hath been done before . wherefore , i shall only observe some few things as to the gift it self , and the use of it in the church , which alone are our present concernment . and , ( ) as we before observed , this gift did not consist in any inherent power or faculty of the mind ; so as that those who had received it should have an ability of their own to work or effect such miracles , when , and as they saw good . as this is disclaimed by the apostles , acts . . so a supposition of it would overthrow the very nature of miracles ; for a miracle is an immediate effect of divine power exceeding all created abilities ; and what is not so , though it may be strange or wonderful , is no miracle . only jesus christ had in his own person a power of working miracles when , and where , and how he pleased , because god was with him , or the fulness of the godhead dwelt in him bodily . ( ) unto the working of every miracle in particular , there was a pcculiar act of faith required in them that wrought it . this is that faith which is called the faith of miracles , have all faith , so that i could remove mountains , cor. . . now this faith was not a strong fixing of the imagination that such a thing should be done , as some have blasphemously dreamed , nor was it a faith resting meerly on the promises of the word , making particular application of them unto times , seasons and occasions , wherein it no way differs from the ordinary grace of faith : but this was the true nature of it , that as it was in general resolved into the fromises of the word , and power of christ declared therein , that such and such things should be wrought in general ; so it had always a peculiar immediate revelation for it's warranty and security in the working of any miracle . and without such an immediate revilation or divine impulse and impression , all attempts of miracuious operations are vain , and means only for sathan to infinuate his delusions by . ( § ) no man therefore could work any miracle , nor attempt in faith so to do , without an immediate revelation that divine power should be therein exerted , and put forth in it's operation : yet do i not suppose that it was necessary that this inspiration and revelation should in order of time precede the acting of this faith , though it did the operation of the miracle it self . yea , the inspiration it self consisted in the elevation of faith to apprehend divine power in such a case for such an end ; which the holy ghost granted not to any , but when he designed so to work . thus paul at once acted faith , apprehended divine power , and at the same time struck elymas the sorcerer blind by a miraculous operation , acts . , , , . being filled with the holy ghost , vor . . that is , having received an impression and warranty from him , he put forth that act of faith , at whose presence the holy spirit would effect that miraculous operation which he believed . wherefore this was the nature of this gift ; some persons were by the holy ghost endowed with that especial faith which was prepared to receive impressions and intimations of his putting forth his power in this or that miraculous operation . those who had this faith , could not work miracles when , and where , and how they pleased ; only they could infallibly signifie what the holy ghost would do , and so were the outward instruments of the execution of his power . ( § . ) . although the apostles had all gift of the spirit in an eminent degree and manner above all others , as paul saith , i thank my god i speak with tongues more than you all ; yet it appears that there were some other persons distinct from them , who had this gift of working miracles in a peculiar manner . for it is not only here reckoned as a peculiar distinct gift of the holy ghost , but also the persons who had received it , are reckoned as distinct from the apostles and other officers of the church , cor. . , . not that i think this gift did constitute them officers in the church , enabling them to exercise power in gospel administrations therein ; only they were brethren of the church , made eminent by a participation of this gift , for the end whereunto it was ordained . by these persons ministry , did the holy spirit on such occasions as seemed meet to his infinite wisdom , effect miraculous operations , besides what was done in the same kind by the apostles and evangelists , all the world over . ( § . ) . the use of this gift in the church at that time and season , was manifold . for the principles which believers proceeded on , and the doctrines they professed , were new and strange to the world , and such as had mighty prejudices raised against them in the minds of men. the persons by whom they were maintained and asserted were generally as to their outward condition poor and contemptible in the world. the churches themselves , as to their members , few in number ; encompassed with multitudes of scoffers , and persecuting idolaters ; themselves also , newly converted , and many of them but weak in the faith. in this state of things , this gift of miracles was exceeding useful and necessary unto the propagation of the gospel , the vindication of the truth , and the establishment of them that did believe . for , ( . ) by miracles occasionally wrought , the people round about who yet believed not , were called in as it were , unto a due consideration of what was done , and what was designed thereby . thus when the noise was first spread abroad of the apostles speaking with tongaes , the multitude came together and were confounded , acts . . so the multitude gathered together at lystra upon the curing of the cripple by paul and barnabas , thinking them to have been gods , acts . . when therefore any were so amazed with seeing the miracles that were wrought , hearing that they were so in the confirmation of the doctrine of the gospel , they could not but enquire with diligence into it , and cast out those prejudices which before they had entertained against it . ( . ) they gave authority unto the ministers of the church . for whereas on outward accounts they were despised by the great , wise and learned men of the world , it was made evident by these divine operations , that their ministry was of god , and what they taught approved by him . and where these two things were effected , namely that a sufficient , yea an eminently cogent ground and reason was given , why men should impartially enquire into the doctrine of the gospel , and an evidence given that the teachers of it were approved of god , unless men were signally captivated under the power of sathan , cor. . . or given up of god judicially unto blindness and hardness of heart , it could not be , but that the prejudices which they had of themselves , or might receive from others against the gospel , must of necessity be prevailed against and conquered . and as many of the jews were so hardned and blinded at that time , rom. . , , , . thes. . , , . so it is marvellous to consider with what artifices sathan bestirred himself among the gentiles by false and lying signs and wonders , with many other ways to take off from the testimony given unto the gospel by these miraculous operations . and this was that which miracles were designed unto towards unbelievers ; namely to take away prejudices from the doctrine of the gospel , and the persons by whom it was taught , so disposing the minds of men unto an attendance unto it ; and the reception of it . for they were never means instituted of god for the ingenerating of faith in any , but only to provoke and prevail with men , to attend unprejudicately unto that whereby it was to be wrought . for faith cometh by hearing , and hearing by the word of god , rom. . . and therefore whatever miracles were wrought , if the word preached was not received , if that did not accompany them in its powerful operation , they were but despised . thus whereas some upon hearing of the apostles speak with tongues , mocked and said , these men are full of new wine , acts . . yet upon preaching of the word which ensued , they were converted unto god. and the apostle paul tells us , that if there were nothing but miraculous speaking with tongues in the church , and unbeliever coming in would say they were all mad , cor. . . who by the word of prophesie would be convinced , judged and converted unto god , ver . , . ( . ) they were of singular use to confirm and establish in the faith those who were weak and newly converted . for whereas they were assaulted on every hand by sathaen , the world , and it may be their nearest relations , and that with contempt , scorn and cruel mocking ; it was a singular confirmation and establishment to behold the miraculous operations which were wrought in the approbation of the doctrine which they did profess . hereby was a sence of it more and more let into , and impressed on their minds , until by an habitual experience of its goodness , power , and efficacy , they were established in the truth . ( § . ) prophesy is added in the sixth place . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to another prophesie ; that is , is given by the same spirit . of this gift of prophesie we have sufficiently treated before . only i take it here in its largest sense ; both as it signifies a faculty of prediction , or foretelling things future upon divine revelation , or an ability to declare the mind of god from the word by the especial and immediate revelation of the holy ghost . the first of these , was more rare , the latter more ordinary and common . and it may be there were few churches , wherein besides their elders and teachers by vertue of their office , there were not some of these prophets ; so of those who had this gift of prophesie , enabling in an eminent manner to declare the mind of god from the scriptures , unto the edification of the church . it is expressed that there were some of them in the church at antioch , acts . , . and many of them in the church at corinth , cor. . for this gift was of singular use in the church ; and therefore as to the end of the edification thereof , is preferred by our apostle above all other gifts of the spirit whatever , cor. . . chap. . , . for it had a double use , ( . ) the conviction and conversion of such as came in occasionally into their church assemblies . those unto whom the propagation of the gospel was principally committed went up , and down the world , laying hold on all occasions to preach it unto jews and gentiles , as yet unconverted . and where churches were gathered and settled , the principal work of their teachers was to edifie them that did believe . but whereas some would come in among them into their church assemblies , perhaps out of curiosity , perhaps out of worse designs , the apostle declares that of all the ordinances of the church , this of prophecy was suited unto the conviction and conversion of all unbelievers , and is oft-times blessed thereunto , whereby this and that man is born in sion . ( dly . ) this exposition and application of the word by many , and that by vertue of an extraordinary assistance of the spirit of god , was of singular use in the church it self . for if all scripture given by inspiration from god , so expounded and applyed , be profitable for doctrine , for reproof , for correction , for instruction in righteousness , the more the church enjoyeth thereof , the more will its faith , love , obedience and consolation be encreased . lastly , the manner of the exercise of this gift in the church unto edification , is prescribed and limited by our apostle , cor. . , , , , . and first , he would not have the church burdened with the most profitable gift or its exercise , and therefore determines that at one time , not above two or three be suffered to speak ; that is , one after another , that the church be neither wearied nor burthened , ver . . secondly , because it was possible that some of them who had this gift might mix somewhat of their own spirits in their word and ministry , and therein mistake and err from the truth ; he requires that the other who had the like gift , and so were understanding in the mind of god , should judge of what was spoken by them , so as the church might not be led into any errour by them ; let the other judge . thirdly , that order he observed in their exercise ; and especially that way be given unto any immediate revelation , and no confusion be brought into the church by many speaking at the same time . and this direction manifests that the gift was extraordinary , and is now ceased ; though there be a continuance of ordinary gifts of the same kind , and to the same end in the church , as we shall see afterwards , ver . . fourthly , by the observation of this order , the apostle shews , that all the prophets might exercise their gift unto the instruction and consolation of the church in a proper season ; such as their frequent assemblies would afford them , ver . . and whereas it may be objected , that these things coming in an extraordinary immediate manner from the holy ghost , it was not in the power of them who recieved them , to confine them unto the order prescribed , which would seem to limit the holy spirit in his operations , whereas they were all to speak as the spirit gave them ability and utterance , let what would ensue , the apostle assures them by a general principle that no such thing would follow on a due use and exercise of this gift . for god , saith he , is not the author of confusion , but of peace , as in all churches of the saints , ver . . as if he should have said ; if such a course should be taken , that any one should speak and prophesie as he pretended himself to be moved by the spirit , and to have none to judge of what he said , all confusion ; tumult and disorder would ensue thereon . but god is the author of no such thing , gives no such gifts , appoints no such exercise of them , as would tend thereunto . but how shall this be prevented , seeing these things are extraordinary , and not in our own power ; yea , saith he , the spirit of the prophets is subject to the prophets , ver . . by the spirit of the prophets that their spiritual gift and ability for its exercise is intended , none do question . and whereas the apostle had taught two things concerning the exercise of this gift : ( ) that it ought to be orderly to avoid confusion . ( ) that what proceedeth from it ought to be judged by others ; he manifests that both these may be observed , because the spirit of the prophets is subject to the prophets ; that is , both their spiritual gift is so in their own power , as that they might dispose themselves unto its exercise with choice and judgment , so as to preserve order and peace , not being acted as with an enthusiastical afflation , and carried out of eheir own power ; this gift in it's exercise was subject unto their own judgment , choice and understanding ; so what they expressed by vertue of their spiritual gift was subject to be judged of by the other prophets that were in the church . thus was the peace and order of the church to be preserved , and the edefication of it to be promoted . ( § . ) discerning of spirits is the next gift of the spirit here enumerated , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to another the discernings of spirits ; the ability and faculty of judging of spirits . the dijudication of spirits . this gift i have upon another occasion formerly given an account of , and therefore shall here but briefly touch upon it . all gospel-administrations were in those days avowedly executed by vertue of spiritual gifts . no man then durst set his hand unto this work , but such as either really had , or highly pretended unto a participation of the holy ghost . for the administration of the gospel is the dispensation of the spirit . this therefore was pleaded by all in the preaching of the word , whether in private assemblies , or publickly to the world. but it came also then to pass , as it did in all ages of the church , that where god gave unto any the extraordinary gifts of his spirit for the reformation or edification of the church , there sathan suborned some to make a pretence thereunto unto it's trouble and destruction : so was it under the old testament , and so was it foretold that it should be under the new. so the apostle peter having declared the nature and excellency , use and certainty of that prophesie which was of old , pet. . , , . adds thereunto , but there were false prophets also among the people , chap. . . that is , when god granted that signal priviledge unto the church , of the immediate revelation of his will unto them by the inspiration of the holy ghost , which constituted men true prophets of the lord : sathan stirred up others to pretend unto the same spirit of prophesie for his own malicious ends , whereby there were false prophets also among the people . but it may be it will be otherwise now under the gospel church state. no , saith he ; there shall be false teachers among you ; that is , persons pretending to the same spiritual gift that the apostles and evangelists had , yet bringing in thereby damnable heresies . now all their damnable opininions they fathered upon immediate revelations of the spirit . this gave occasion to the holy apostle john to give that caution , with his reason of it , which is expressed john . , , . which words we have opened before . and this false pretence unto extraordinary spiritual gifts , the church was tried and pestred withall , so long as there was any occasion to give it countenance ; namely , whilst such gifts were really continued unto any therein . what way then had god ordained for the preservation and safety of the church , that it should not be imposed upon by any of these delusions ? i answer , there was a standing rule in the church , whereby whatsoever was , or could be offered doctrinally unto it , might certainly and infallibly be tryed , judged and determined on . and this was the rule of the written word ; according to that everlasting ordinance , to the law and to the testimony , if they speak not according to this word , it is because there is no light in them , isa. . . this in all ages was sufficient for the preservation of the church from all errors and heresies , or damnable doctrines , which it never fell into , nor shall do so , but in the sinful neglect and contempt hereof . moreover , the apostle further directs the application of this rule unto present occasions , by advising us to fix on some fundamental principles which are likely to be opposed , and if they are not owned and avowed , to avoid such teachers , whatever spiritual gift they pretend unto , john . , . john , , . but yet because many in those days were weak in the faith , and might be surprized with such pretences , god had graciously provided and bestowed the gift here mentioned on some , it may be , in every church , namely , of discerning of spirits . they could by vertue of the extraordinary gift and aid therein of the holy ghost , make a true judgment of the spirits that men pretended to act , and to be acted by , whether they were of god or no. and this was of singular use and benefit unto the church in those days . for as spiritual gifts abounded , so did a pretence unto them , which was always accompanied with pernicious designs . herein therefore did god grand relief for them who were either less skilful , or less wary , or less able on any account to make a right judgment between those who were really endowed with extraordinary gifts of the spirit , and those who falsly pretended thereunto . for these persons received this gift , and were placed in the church for this very end , that they might guide and help them in making a right judgment in this matter . and whereas the communication of these gifts is ceased , and consequently all pretences unto them , unless by some persons phrenetical and enthusiastical , whose madness is manifest to all , there is no need of the continuance of this gift of discerning of spirits , that standing infallible rule of the word , and ordinary assistance of the spirit , being every way sufficient for our preservation in the truth ; unless we give up our selves to the conduct of corrupt lusts , pride , self-conceit , carnal interest , passions and temptations , which ruine the souls of men. ( § . ) the two spiritual gifts here remaining , are speaking with tongues , and their interpretation . the first communication of this gift of tongues unto the apostles , is particularly described , acts . , , , , &c. and although they were at that time endued with all other gifts of the holy ghost , called power from above , acts . . yet was this gift of tongues signalized by the visible pledge of it , the joynt participation of the same gift by all , and the notoriety of the matter thereon , as in that place of the acts is at large described . and god seems to have laid the foundation of preaching the gospel in this gift , for two reasons . ( ) to signify that the grace and mercy of the covenant was now no longer to be confined unto one nation , language or people , but to be extended unto all nations , tongues and languages of people under heaven . ( ) to testifie by what means he would subdue the souls and consciences of men unto the obedience of christ and the gospel , and by what means he would maintain his kingdom in the world. now this was not by force and might , by external power or armies , but by the preaching of the word , whereof the tongue is the only instrument . and the outward sign of this gift in tongues of fire evidenced the light and efficacy wherewith the holy ghost designed to accompany the dispensation of the gospel . wherefore , although this gift began with the apostles , yet was it afterwards very much diffused unto the generality of them that did believe . see acts . . chap. . . cor. . and some few things we may observe concerning this gift : as , ( ) the especial matter that was expressed by this gift , seems to have been the praises of god for his wonderful works of grace by christ. although , i doubt not , but that the apostles were enabled by vertue of this gift to declare the gospel unto any people unto whom they came in their own language , yet ordinarily they did not preach nor instruct the people by vertue of this gift , but only spake forth the praises of god to the admiration and astonishment of them who were yet strangers to the faith. so when they first received the gift , they were heard speaking the wonderful works of god , acts . . and the gentiles who first believed spake with tongues , and magnified god , acts . . ( ) these tongues were so given for a sign unto them that believed not , cor. . . that sometimes those that spake with tongues , understood not the sence and meaning of the words delivered by themselves , nor were they understood by the church it self wherein they were uttered , cor. . , , , , . &c. but this i suppose was only sometimes ; and that , it may be mostly , when this gift was unnecessarily used . for i doubt not , but the apostles understood full well the things delivered by themselves in divers tongues . and all who had this gift , though they might not apprehend the meaning of what themselves spake and uttered , yet were so absolutely in the exercise of it under the conduct of the holy spirit , that they neither did nor could speak any thing by vertue thereof , but what was according unto the mind of god , and tended unto his praise , cor. . . , . ( ) although this gift were excellent in it self , and singularly effectual in the propagation of the gospel unto unbelievers , yet in the assemblies of the church it was of little or no use , but only with respect unto the things themselves that were uttered . for as to the principal end of it , to be a sign unto unbelievers , it was finished and accomplished towards them , so as they had no farther need nor use of it . but now whereas many unbelievers came occasionally into the assemblies of the church , especially at some freer seasons , for whose conviction the holy ghost would for a season continue this gift among believers ; that the church might not be disadvantaged thereby , he added the other gift here mentioned , namely , the interpretation of tongues . he endowed either those persons themselves who spake with tongues , or some others in the same assembly , with an ability to interpret and declare to the church the things that were spoken and uttered in that miraculous manner ; which is the last gift here mentioned . but the nature , use and abuse of these gifts is so largely and distinctly spoken unto by the apostle , cor. . that as i need not insist on them , so i cannot fully do it without an entire exposition of that whole chapter , which the nature of my design will not permit . chap. v. the original , duration , use and end of extraordinary spiritual gifts . ( § . ) this summary account doth the apostle give of these extraordinary gifts of the holy ghost which then flourished in the church , and were the life of it's extraordinary ministry . it may be mention may occur of some such gifts under other names , but they are such as may be reduced unto some one of those here expressed . wherefore this may be admitted as a perfect catalogue of them , and comprehensive of that power from above , which the lord christ promised unto his apostles and disciples upon his ascension into heaven , acts . . for he ascended up far above all heavens , that he might fill all things , ephes. . . that is , the church with officers and gifts , unto the perfection of the saints , by the work of the ministry , and the edification of his body , ver. . for being by the right hand of god exalted , and having received of the father the promise of the holy ghost , he shed forth , or abundantly poured out these things whereof we speak , acts . . and as they were the great evidence of his acceptation with god , and exaltation , seeing in them the spirit convinced the world of sin , righteousness and judgment ; so they were the great means whereby he carried on his work amongst men , as shall afterwards be declared . ( § . ) there was no certain limited time for the cessation of these gifts . those peculiar unto the apostles , were commensurate unto their lives . none after their decease had either apostolical office , power or gifts . the like may be said of evangelists . nor have we any undoubted testimony , that any of those gifts which were truly miraculous , and every way above the faculties of men , were communicated unto any after the expiration of the generation of them who conversed with christ in the flesh , or those who received the holy ghost by their ministry . it is not unlikely , but that god might on some occasions for a longer season , put forth his power in some miraculous operations , and so he yet may do , and perhaps doth sometimes . but the superstition and folly of some ensuing ages inventing and divulging innumerable miracles false and foolish , proved a most disadvantagious prejudice unto the gospel , and a means to open a way unto sathan to impose endless delusions upon christians . for as true and real miracles with becoming circumstances , were the great means that won and reconciled a regard and honour unto christian religion in the world ; so the pretence of such as either were absolutely false , or such as whose occasions , ends , matter or manner were unbecoming the greatness and holiness of him who is the true author of all miraculous operations , is the greatest dishonour unto religion that any one can invent . but although all these gifts and operations ceased in some respect , some of them absolutely , and some of them as to the immediate manner of communication and degree of excellency ; yet so far as the edification of the church was concerned in them , something that is analogous unto them , was and is continued . he who gave some apostles , and some prophets , and some evangelists , gave also some pastors and teachers . and as he furnished the former with extraordinary gifts ; so as far as any thing of the like kind is needful for the continual edification of the church , he bestows it on the latter also , as shall be declared . ( § . ) and these gifts of the spirit added unto his grace in real holiness , were the glory , honour and beauty of the church of old. men have but deceived themselves and others , when they have seigned a glory and beauty of the church in other things . and whatever any think or say , where these gifts of the holy ghost , which are the ornaments of the church , her cloathing of wrought gold , and her raiment of needle-work , being neglected and lost , and they think to adorn her with the meritricious paint of pompous ceremonies , with outward grandeur , wealth and power , she is utterly fallen from her chastity , purity and integrity . but it is evident that this is the state of many churches in the world which are therefore worldly and carnal , not spiritual or evangelical . power , and force , and wealth , the gifts in this case of another spirit , under various pretences and names , are their life and glory , indeed their death and shame . i deny not but that it is lawful for ministers of the gospel to enjoy earthly possessions , which they do attain by any commendable way among other men. neither are they required , unless in extraordinary cases , to part with the right and use of their temporal goods , because they are so , ministers of christ ; though those who are so indeed , will not deny but that they ought to use them in a peculiar manner unto the glory of christ , and honour of the gospel , beyond other men. neither shall i ever question , that , wherein the scripture is so express , namely , that those who labour in the word and doctrine , should have a convenient , yea , an honourable subsistence provided for them according to the best ability of the church , for their work 's sake . it is in like manner also granted , that the lord christ hath committed all that power which with repect unto the edification of the church , he will exercise in this world unto the church it self ; as it cannot without a virtual renunciation of the gospel and faith in christ jesus as the head and king of the church , be supposed that this power is any other but spiritual , over the souls and consciences of men. and therefore cannot this power be exercised , or be any ways made effectual , but by vertue of the spiritual gifts we treat of . but for men to turn this spiritual power to be exercised only by vertue of spiritual gifts , into an external coercive power over the persons , bodies , liberties and lives of men , to be exercised by law-courts , in ways , forms , manners utterly forreign to the gospel , and all evangelical administrations , without the least pretence unto , or appearance of the exercise of the gifts of the holy ghost therein ; yea , and by persons by whom they are hated and derided , acting with pride , scorn and contempt of the disciples of christ , and over them , being utterly ignorant of the true nature and use of all gospel administrations , this is to disorder the church , and in stead of an house of spiritual worship , in some instances to turn it into a den of thieves . where hereunto there are moreover annexed earthly revenues , containing all food and fuel of corrupt lusts , with all things satisfactory unto the minds of worldly , sensual men , as a meet reward of these carnal administrations , as it is at this day in the church of rome , there all use of the gifts of the holy ghost is excluded , and the church is brought into extream desolacion . and although these things are are as contrary to the gospel as darkness to light , yet the world for many reasons , not now to be insisted on , being willing to be deceived in this matter , it is generally apprehended that there is nothing so pernicious unto the church , so justly to be watched against and rooted out , as a dislike of their horrible apostasies in the corrupt depravation of all evangelical administrations . this was not the state , this was not the condition of the primitive churches ; their life consisted in the grace of the spirit , and their glory in his gifts . none of their leaders once dreamed of that new kind of beauty , glory and power , consisting in numberless superstitious ceremonies instead of religious worship ; worldly grandeur instead of humility and self-denyal ; and open tyranny over the consciences and persons of men , in the room of spiritual authority , effectual in the power of christ , and by vertue of the gifts of the holy ghost . ( § . ) there are many sore divisions at this day in the world , among and between the professors of christian religion , both about the doctrine and worship of the gospel , as also the discipline thereof . that these divisions are evil in themselves , and the cause of great evils , hinderances of the gospel , and all the effects thereof in the world , is acknowledged by all ; and it is a thing doubtless to be greatly lamented , that the generality of them who are called christians , are departed from the great rule of keeping the unity of the spirit in the bond of peace . he who doth not pray always , who is not ready with his utmost endeavour to remedy this evil , to remove this great obstruction of the benefit of the gospel , is scarce worthy the name of a christian. the common way insisted on unto this end , is , that those who have most force and power , should set up standards and measures of agreement , compelling others by all ways of severity and violence to a compliance therewith ; judging them the highest offenders who shall refuse so to do ; because the determining and settling of this matter is committed unto them . this is the way of antichrist , and those who follow him therein . others with more moderation and wisdom , but with as little success , do or have endeavoured the reconciliation of the parties at variance , some , more or all of them , by certain middle ways of mutual condescension which they have found out . some things they blame , and some things they commend in all ; some things they would have them do , and some things omit ; all for the sake of peace and love. and this design carries with it so fair and pleadable a pretence , that those who are once engaged in it , are apt to think that they alone are the true lovers of christianity in general , the only sober and indifferent persons , fit to umpire all the differences in the world , in a few propositions which they have framed . and so wedded are some wise and holy men unto these apprehensions of reconciling christians by their conceived methods , that no experience of endless disappointments , and of encreasing new differences and digladiations , of forming new parties , of reviving old animosiries , all which roll in upon them continually , will discourage them in their design . what then , will some say , would you have these divisions and differences that are among us continued and perpetuated , when you acknowledge them so evil and pernicious ? i say , god forbid : yea , we pray for , and always will endeavour their removal and taking away . but yet this i say on the other hand , whether men will hear , or they will forbear , there is but one way of effecting this so blessed and desireable a work , which untill it be engaged in , let men talk what they please of reconciliation , the worst of men will be reviling and persecuting those who are better than themselves unto the end of the world. and this way is , that all churches should endeavour to reduce themselves unto the primitive pattern . let us all but consider what was the life and spirit of those churches , wherein their honour , glory and order did consist , making it our joynt design to walk in the principle of that grace of the spirit wherein they walked , in the exercise and use of those gifts of the spirit which were the spring of , and gave vertue unto all their administrations , renouncing whatever is forreign unto , and inconsistent with these things , and that grace and unity will quickly enter into professors , which christ hath purchased for them . but these things are here only occasionally mentioned ; and are not farther to be pursued . ( § . ) these spiritual gifts the apostle calls , the powers of the world to come , heb. . , . that is , those effectual powerful principles and operations , which peculiarly belong unto the kingdom of christ and administration of the gospel , whereby they were to be set up , planted , advanced and propagated in the world. the lord christ came and wrought out the mighty work of our salvation in his own person , and thereon laid the foundation of his church on himself , by the confession of him as the son of god. concerning himself and his work , he preached , and caused to be preached , a doctrine that was opposed by all the world , because of it's truth , mystery and holiness ; yet was it the design of god to break through all those oppositions , to cause this doctrine to be received and submitted unto , and jesus christ to be believed in , unto the ruine and destruction of the kingdom of sathan in the world. now this was a work that could not be wrought without the putting forth and exercise of mighty power , concerning which nothing remains to be enquired into , but of what sort it ought to be . now the conquest that the lord christ aimed at was spiritual , over the souls and consciences of men ; the enemies he had to conflict withall were spiritual , even principalities and powers , and spiritual wickednesses in high places ; the god of this world , the prince of it , which ruled in the children of disobedience : the kingdom which he had to erect , was spiritual , and not of this world ; all the laws and rules of it , with their administrations and ends , were spiritual and heavenly . the gospel that was to be propagated was a doctrine not concerning this world , nor the things of it , nor of any thing natural or political , but as they were meerly subordinate unto other ends , but heavenly and mysterious , directing men only in a tendency according to the mind of god unto the eternal enjoyment of him . hereon it will easily appear what kind of power is necessary unto this work , and for the attaining of these ends. he that at the speaking of one word could have engaged more than twelve legions of angels in his work , and unto his assistance , could have easily by outward force and arms have subdued the whole world into an external observance of him and his commands , and thereon have ruled men at his pleasure . as this he could have done , and may do when he pleaseth , so if he had done it , it had tended nothing unto the ends which he designed . he might indeed have had a glorious empire in the world , comprehensive of all dominions that ever were or can be on the earth ; but yet it would have been of the same kind and nature with that which nero had , the greatest monster of villany in nature . neither had it been any great matter for the son of god to have out-done the romans or the turks , or such like conspiracies of wicked oppressors . and all those who yet think meet to use external force over the persons , lives and bodies of men , in order unto the reducing of them unto the obedience of christ and the gospel , do put the greatest dishonour upon him imaginable , and change the whole nature of his design and kingdom . he will neither own nor accept of any subject , but whose obedience is a free act of his own will , and who is so made willing by himself in the day of his power . his design , and his only design in this world unto the glory of god , is to erect a kingdom , throne and rule in the souls and consciences of men , to have an obedience from them in faith , love and spiritual delight , proceeding from their own choice , understandings , wills and affections ; an obedience that should be internal , spiritual , mystical , heavenly , with respect solely unto things unseen and eternal , wherein himself and his laws should be infinitely preferred before all earthly things and considerations . now this is a matter that all earthly powers and empires could never desire , design or put an hand unto , and that which renders the kingdom of christ as of another nature , so more excellent and better than all earthly kingdoms , as liberty is better than bondage , the mind more excellent than the outward carkass , spiritual and eternal things than things carnal and temporary , as the wisdom and holiness of god are more excellent than the folly and lusts of men. ( § . ) seeing therefore this was the design of christ , this was the nature and work of the gospel which was to be propagated , wherein carnal power and outward force could be of no use , yea , whose exercise was inconsistent with , dishonourable unto , and destructive of the whole design ; and wherein the work to be accomplished on the minds and souls of men is incomparably greater than the conquering of worlds with force and arms , it is enquired what power the lord christ did employ herein , what means and instruments he used for the accomplishment of his design , and the erecting of that kingdom or church-state , which being promised of old , was called the world to come , or , the new world , the new heaven and earth wherein dwelleth righteousness : and i say , it was these gifts of the holy ghost whereof we have treated , which were those powers of this world to come . by them it was , or in their exercise , that the lord christ erected his empire over the souls and consciences of men , destroying both the work and kingdom of the devil . it is true , it is the word of the gospel it self , that is the rod of his strength which is sent out of sion to erect and dispense his rule : but that hidden power which made the word effectual in the dispensation of it , consisted in these gifts of the holy ghost . men may despise them , or think light of them whilst they please , they are those powers which the lord christ in his wisdom , thought meet alone to engage in the propagation of the gospel , and setting up of his kingdom in the world. ( § . ) the recovery and return of the people from the captivity of babylon , was a type of the spiritual redemption of the church by jesus christ : and how god effected that as a type hereof , he declares , zech. . . not by army , nor by power , but by my spirit , saith the lord of hosts ; so much more was this work to be effected . so after his resurrection the lord christ tells his apostles that they were to be his witnesses in jerusalem and in all judea , and in samaria , and unto the uttermost parts of the earth , that is , all the world over , acts . . but how shall they be able so to bear testimony unto them , as that their witness shall be received and become effectual ? saith he , ye shall receive power for this end ; i have given you authority to preach the word before , and now i will give you such an ability for it , as none shall be able to withstand or resist ; and this is after the holy ghost is come upon you , that is in the communication of these gifts whereby you may be enabled unto your work . in them consisted that mouth and wisdom which he promised he would give them , which all their adversaries were not able to gainsay or resist . luke . . wherefore , that which i shall close this discourse withall , shall be a brief endeavour to declare how these gifts were the spiritual powers of the gospel unto all the ends we have before mentioned as designed by jesus christ ; whence it will appear how little there was of the wisdom , skill , power or authority of men in the whole work of propagating the gospel , and planting the church of christ , as we shall afterwards manifest , how by the dispensation of the other more ordinary gifts of the spirit both the gospel and the church are continued and preserved in the world. first the persons whom the lord christ chose , called and designed unto this work , were by these gifts enabled thereunto . as no mortal men had of themselves any sufficiency for such a work , so the persons particularly called unto it by jesus christ , lay under all the disadvantages that any persons could possibly be liable unto in such an undertaking . for , ( ) they were all of them unlearned and ignorant , which the jews took notice of , acts . . and which the gentiles despised them for . ( ) they were poor , and of no reputation in the world , which made them contemned by all sorts of persons . and ( ) they seem in many instances to have been pasillanimous and fearful , which they all manifested when they so shamefully fled and left their master in his distresses , the chief of them also swearing that he knew him not . now it is easily understood what great disadvantages these were unto the undertaking of so great a work as they were called unto ; yea how impossible it was for them under these qualifications to do any thing in the pursuit of it . wherefore by the communication of these gifts unto them , all these impediments arising from themselves were removed , and they were furnished with endowments of quite another nature , whereby they were eminently sitted with that spiritual wisdom , knowledge and understanding which surpassed all the wisdom that was of the vvorld or in it , by what ways or means soever it were attained . they both had and declared a vvisdom which none of the princes of this vvorld were acquainted withal , cor. . those who during the abode of christ in the flesh with them , could not understand a plain parable , and were ever and anon at no small loss about the sense and meaning of their matter , having very low and carnal apprehensions about his person , vvork and office , were now filled with a knowledge of all heavenly mysteries , and with vvisdom to declare , manage and maintain them against all opposers . kings , princes , rulers of synagogues were now all one to them , they had a mouth and vvisdom given them which none of their adversaries could resist . vvhere ever they came in all nations , to all sorts of people , of all languages , they were now enabled in their own tongue and speech to declare and preach the gospel unto them , being always filled with a treasure of wisdom and spiritual mysteries , whence they could draw forth as every occasion did require . ( ) whereas they were poor , the difficulties wherewith such a condition is attended were also by this means utterly taken away . for although they had neither silver nor gold by their work or employment , but their outward wants and distresses were rather encreased thereby ; yet their minds and souls were by this communication of the spirit , so raised above the world , and filled with such a contempt of all the desireable things in it , and of all the pride of men upon their account , as that their want of possessions and outward enjoyments made them only the more ready and expedite for their work , whence also such of them as had possessions sold them , gave their price to the poor , that they might be no hindrance unto them in their design . and hence also it was that those who even after the resurrection of christ were enquiring after a temporal kingdom , wherein no doubt a good part of its glory , power and advantages would fall to their share , as most do who yet continue to dream of such a kingdom in this world , immediately upon the communication of these gifts rejoiced that they were counted worthy of shame for the name of christ , when they were imprisoned , whipt , and despitefully used , acts . ( ) they had boldness , courage and constancy given unto them in the room of that pusillanimity and fear which before they had discovered . this the jews took notice of and were astonished at , acts . . and they had reason so to be , if we consider the power and authority of that work wherein they were then assaulted , with the speech of peter unto them , ver . , , , , . which he spake as filled with the holy ghost . see also acts . , , , , . and in the whole course of their ministry throughout the world the like undaunted courage , resolution and constancy did always and in all things accompany them . wherefore these gifts in the first place may be esteemed the powers of the world to come , in as much as by them those unto whom the work of preaching the gospel , propagating the mystery of it , the conversion of nations , the planting of churches , and in all the erection of the kingdom of christ was committed , were enabled by them unto the utmost capacity of humane nature to discharge , effect and accomplish the work committed unto them . by vertue and in the strength of these spiritual abilities , did they set upon the whole kingdom of sathan and darkness in the world , contending with the gates of hell , and all the powers of the earth , attempting the wisdom of the greeks and the religion of the jews , with success against both . they went not forth with force and arms , or carnal power , they threatned no man , menaced no man with the carnal weapons of force or penalties , they had no baits or allurements of wealth , power or honour to enveagle the minds of corrupt and sensual men , but as was said in the warranty and power of these spiritual gifts they both attempted and accomplished this work . and thing continue still in the same condition according unto their proportion . such as is the furniture of men with spiritual abilities and gifts of the holy ghost , such is their fitness for the work of the ministry , and no other . and if any shall undertake this work without this provision of abilities for it , they will neither ever be owned by christ , nor be of the least use in the employment they take upon them . a ministry devoid of spiritual gifts is a sufficient evidence of a church under a degenerating apostasie . but these things will be farther spoken unto afterwards . ( § . ) secondly ; by these gifts were all their administrations , especially their preaching the gospel rendred effectual unto their proper end . the preaching of the word which is the sword of the spirit , was the great instrument whereby they wrought out and accomplished their designed work in the conviction and conversion of the souls of men. it may therefore be enquired what it was that gave efficacy and success unto the word as preached or dispensed by them . now this as it should seem must be either that the subject matter of it was so suited unto the reasons and understandings of men , as that they could not but admit of it upon its proposal ; or that the manner whereby they declared it was with such perswasive artifices as were meet to prevail with the minds of men unto an assent , or to impose upon them against the best of their defences . but the apostle declares that it was utterly otherwise in both these regards . for the matter of the doctrine of the gospel unto the minds of carnal men , such as all men are until renewed by the gospel it self , is folly , and that which is every way meet to be despised , cor. . and for the manner of its declaration , they did not therein neither would they use the enticing words of humane wisdom , any arts of oratory , or dresses of rhetorick or eloquence , lest the effects which were wrought by the word should have seemed in any measure to have proceeded from them , cor. . , . wherefore , not to mention that internal efficacious power of grace which god secretly puts forth for the conversion of his elect , the consideration whereof belongs not unto our present design , and i say that it was by vertue of those gifts that the administration of the gospel was so efficacious and successful . for , ( ) from them proceeded that authority over the minds of men wherewith the word was accompanied . when the lord christ was anointed by the spirit to preach the gospel , it is said , he taught as one having authority , and not as the scribes , mat. . . whatever was his outward appearance in the flesh , the word as administred by him was attended with such an authority over the minds and consciences of men , as they could not but be sensible of . and so was it with the primitive dispensers of the gospel ; by vertue of these spiritual gifts they preached the word in the demonstration of the spirit and of power , cor. . . there was accompanying of their preaching an evidence or demonstration of a power and authority that was from god and his spirit . men could not but conclude that there was something in it which was over them or above them , and which they must yield or submit unto as that which was not for them to contend withall . it is true , the power of the gospel was hid unto them that were to perish , whose minds the god of this world had effectually blinded , lest the light of the glorious gospel of christ should shine into them , cor. . , . whence it came to pass that the word was rejected by many ; yet where-ever god was pleased to make it effectual , it was by a sense of a divine authority accompanying its administration by vertue of those spiritual gifts . and therefore our apostle shews , that when men prophesied or declared the mind of god from the word by the gift of prophesie , unbelievers did fall down , and worshipping god reported that god was in them of a truth , cor. . , . they were sensible of a divine authority which they could not stand before or withstand . ( ) from hence also proceeded that life and power for conviction which the word was accompanied with in their dispensation of it . it became shortly to be the arrows of christ , which were sharp in the hearts of men. as men found an authority in the dispensation of the word , so they felt and experienced an efficacy in the truths dispensed . by it were their minds enlightned , their consciences awakened , their minds convinced , their lives judged , the secrets of their hearts made manifest , as cor. . , . until they cryed out in multitudes , men and brethren what shall we do ? hereby did the lord christ in his kingdom and majesty ride prosperously conquering and to conquer , with the word of truth , meekness and righteousness , subduing the souls of men unto his obedience , making them free , ready , willing in the day of his power . these were the forces and weapons that he used in the establishing of his kingdom , which were mighty through god to the pulling down of strong holds , casting down of imaginations , and every high thing that exalteth it self against the knowledge of god , and bringing into captivity every thought to the obedience of christ , cor. . , . so doth the apostle describe the success of these administrations as an absolute conquest , wherein all opposition is broken , all strong holds and fortifications are demolished , and the whole reduced unto due obedience . for by this means were all things effected ; all the strong holds of sin in the minds of men in their natural darkness , blindness and obstinacy ; all the high fortifications of prejudices , and vain , proud , lofty imaginations raised in them by sathan , were all cast down by and before gospel administrations , managed by vertue and authority of these spiritual gifts which the lord christ ordained to be the powers of his kingdom . ( § . ) thirdly ; those of them which consisted in miraculous operations were suited to fill the world with an apprehension of a divine power accompanying the word , and them by whom it was administred . and sundry things unto the furtherance of the gospel depended hereon . as , ( ) the world which was stupid , asleep in sin and security , satisfied with their lusts and idolatries , regardless of any thing but present enjoyments , was awakened hereby to an attendance unto , and enquiry into this new doctrine that was proposed unto them . they could not but take notice that there was something more than ordinary in that sermon which they were summoned unto by a miracle . and this was the first and principal use of these miraculous operations . they awakened the dull , stupid world unto a consideration of the doctrine of the gospel , which otherwise they would have securely neglected and despised . ( ) they weaken'd and took off those mighty prejudices which their minds were possessed with by tradition and secular enjoyments ; what these prejudices were i shall not here declare , i have done it elsewhere . it is enough to observe that they were as great , as many , as effectual , as humane nature in any case is capable of . but yet although they were sufficiently of proof against all other means of conviction , yet they could not but sink and weaken before the manifest evidence of present divine power ; such as these miraculous operations were accompanied withall . for although all the things which they cleaved unto , and intended to do so inseparably , were , as they thought , to be preferred above any thing that could be offered unto them , yet when the divine power appeared against them , they were not able to give them defence . hence upon these operations one of these two effects ensued . ( ) those that were shut up under their obstinacy and unbelief , were filled with tormenting convictions , and knew not what to do to relieve themselves . the evidence of miracles they could not withstand , and yet would not admit of what they tendred and confirmed ; whence they were filled with disquietments and perplexities . so the rulers of the jews manifested themselves to have been upon the curing of the impotent person at the gate of the temple . what shall we do ( say they ) to these men , for that indeed a notable miracle hath been done by them , acts . . ( ) the minds of others were exceedingly prepared for the reception of the truth ; the advantages unto that purpose being too many to be here insisted on . ( ) they were a great means of taking off the scandal of the cross. that this was that which the world was principally offended at in the gospel , is sufficiently known . christ crucified was to the jews a stumbling-block , and unto the greeks foolishness . nothing could possibly be or have been a matter of so high offence unto the jews , as to offer them a crucified messiah , whom they expected as a glorious king to subdue all their enemies ; nor ever will they receive him , in the mind wherein they are , upon any other terms . and it seemed a part of the extreamest folly unto the grecians , to propose such great and immortal things in the name of one that was himself crucified as a malefactor . and a shame it was thought on all hands for any wise man to profess or own such a religion as came from the cross. but yet after all this blustering of weakness and folly , when they saw this doctrine of the cross owned by god , and witnessed unto by manifest effects of divine power , they could not but begin to think , that men need not be much ashamed of that which god so openly avowed . and all these things made way to let in the word into the minds and consciences of men , where by its own efficacy it gave them satisfying experience of its truth and power . ( § . ) from these few instances whereunto many of an alike nature might be added , it is manifest how these spiritual gifts were the powers of the world to come , the means , weapons , arms that the lord christ made use of for the subduing of the world , destruction of the kingdom of sathan and darkness , with the planting and establishment of his own church on the earth . and as they were alone suited unto his design , so his accomplishment of it by them is a glorious evidence of his divine power and wisdom , as might easily be demonstrated . of ordinary gifts of the spirit . chap. vi. the grant , institution , use , benefit , end and continuance of the ministry . § . the consideration of those ordinary gifts of the spirit which are annexed unto the ordinary powers and duties of the church , doth in the next place lye before us . and they are called ordinary , not as if they were absolutely common unto all , or were not much to be esteemed , or as if that were any way a diminishing term : but we call them so upon a double account , ( ) in distinction from those gifts which being absolutely extraordinary did exceed the whole power and faculties of the souls of men , as healings , tongues and miracles . for otherwise they are of the same nature with most of those gifts which were bestowed on the apostles and evangelists , differing only in degree . every true gospel ministry hath now gifts of the same kind with the apostles in a degree and measure sufficient to their work , excepting those mentioned . ( ) because of their continuance in the ordinary state of the church , which also they shall do unto the consummation of all things . now my design is to treat peculiarly of the gifts of the holy spirit . but because there is a gift of christ which is the foundation and subject of them , something must be spoken briefly unto that in the first place . and this gift of christ is that of the ministry of the church , the nature of which office i shall not consider at large , but only speak unto it as it is a gift of christ. and this i shall do by some little illustration given unto that passage of the apostle , where this gift and the communication of it is declared , ephes. . , , , , , , , , , . but unto every one of us is given grace according to the measure of the gift of christ. wherefore he saith , when he ascended up on high he led captivity captive , and gave gifts unto men , ( now that he ascended , what is it but that be also descended first into the lower parts of the earth ? he that descended is the same also that ascended up far above all heavens , that he might fill all things , ) and he gave some apostles , and some prophets , and some evangelists , and some pastors and teachers ; for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ ; till we all come in the unity of the faith , and of the knowledge of the son of god unto a perfect man , unto the measure of the stature of the fulness of christ. that we henceforth be no more tossed to and fro , and carried about with every wind of doctrine by the sleight of men and cunning craftiness , whereby they lye in wait to deceive ; but speaking the truth in love may grow up into him in all things which is the head , even christ. from whom the whole body fitly joined together and compacted by that which every joint supplyeth , according unto the effectual working in the measure of every part , maketh increase of the body , unto the edifying of it self in love. ( § . ) there is no other place of scripture wherein at one view the grant , institution , use , benefit , end and continuance of the ministry is so clearly and fully represented . and the end of this whole discourse is to declare that the gift and grant of the ministry and ministers , of the office , and the persons to discharge it , is an eminent , most useful fruit and effect of the mediatory power of christ , with his love and care towards his church . and those of whom the apostle speaks ( unto every one of us ) are the officers or ministers whom he doth afterwards enumerate , although the words may in some sense be extended unto all believers . but principally the ministry and ministers of the church are intended . and it is said , unto them is grace given . it is evident that by grace here , not sanctifying , saving grace is intended , but a participation of a gracious favour with respect to an especial end : so the word is frequently used in this case by our apostle , rom. . . gal. . . ephes. . . this gracious favour we are made partakers of ; this trust is freely , in a way of grace committed unto us . and that according to the measure of the gift of christ , unto every one according as the lord christ doth measure the gift of it freely out unto them . thus in general was the ministry granted unto the church , the particular account whereof is given in the ensuing verses . and , ( § . ) first , it is declared to be a gift of christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and he himself gave , ver . . it is the great fundamental of all church-order , power and worship , that the gift and grant of christ is the original of the ministry . if it had not been so given of christ , it had not been lawful for any of the sons of men to institute such an office , or appoint such officers . if any had attempted so to do , as there would have been a nullity in what they did , so their attempt would have been expresly against the headship of christ , or his supreme authority over the church . wherefore , that he would thus give ministers of the church was promised of old , jer. . . as well as signally foretold in the psalm from whence these words are taken . and as his doing of it is an act of his mediatory power , as it is declared in this place , and matth. . . so it was a fruit of his care , love and bounty , cor. . , . and it will hence follow not only that offices in the church , which are not of christ's giving by institution , and officers that are not of gift , grant , by provision and furnishment , have indeed no place therein , but also that they are set up in opposition unto his authority and in contempt of his care and bounty . for the doing so ariseth out of an apprehension , that both men have a power in the church which is not derived from christ , and that to impose servants upon him in his house without his consent , as also that they have more care of the church than he had , who made not such provision for them . and if an examination might be admitted by this rule , as it will one day come on whether men will or no , some great names now in the church would scarce be able to preserve their station ; popes , cardinals , metropolitans , diocesan prelates , arch-deacons , commissaries , officials , and i know not what other monstrous products of an incestuous conjunction between secular pride and ecclesiastical degeneracy , would think themselves severely treated to be tried by this rule : but so it must be at last , and that unavoidably . yea , and that no man shall be so hardy , as once to dare attempt the setting up of officers in the church without the authority of christ ; the eminency of this gift and grant of his is declared in sundry particular instances , wherein neither the wisdom , nor skill , nor power of any , or all of the sons of men , can have the least interest , or in any thing alike unto them . ( § . ) and this appears , ( ) from the grandeur of it's introduction , or the great and solemn preparation that was made for the giving out of this gift . it was given by christ when he ascended up on high , and led captivity captive , ver. . the words are taken from psal. . , . the chariots of god are twenty thousand , even thousands of angels , the lord is among them as in sinai in the holy place . thou hast ascended on high , thou hast led captivity captive , thou hast received gifts for men , yea , for the rebellious also , that the lord god might dwell among them . in the first place , the glorious appearance of god on mount sinai in giving of the law , his descending and ascending unto that purpose , is intended . but they are applied here unto christ , because all the glorious works of god in and towards the church of old , were either representatory , or gradually introductory of christ and the gospel . thus the glorious ascending of god from mount sinai after the giving of the law , was a representation of his ascending far above all heavens to fill all things , as ver. . and as god then led captivity captive in the destruction of pharaoh and the egyptians , who had long held his people in captivity , and under cruel bondage : so dealt the lord christ now in the destruction and captivity of sathan and all his powers , col. . . only whereas it is said in the psalm , that he received gifts for men , here it is said , that he gave gifts to men , wherein no small mystery is couched . for although christ is god , and is so gloriously represented in the psalm , yet an intimation is given that he should act what is here mentioned in a condition wherein he was capable to receive from another , as he did in this matter , acts . , . and so the phrase in the original doth more than infinuate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thou hast received gifts in adam , in the man or humane nature . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well to give as to receive , especially when any thing is received to be given . christ received this gift in the humane nature to give it unto others . now to what end is this glorious theatre , as it were , prepared , and all this preparation made , all men being called to the preparation of it ? it was to set out the greatness of the gift he would bestow , and the glory of the work which he would effect . and this was to furnish the church with ministers , and ministers with gifts for the discharge of their office and duty . and it will one day appear , that there is more glory , more excellency in giving one poor minister unto a congregation , by furnishing him with spiritual gifts for the discharge of his duty , than in the pompous installment of a thousand popes , cardinals or metropolitans . the worst of men in the observance of a few outward rites and ceremonies can do the latter ; christ only can do the former , and that as he is ascended up on high to that purpose . ( § . ) ly . it appears to be such an eminent gift from it's original acquisition . there was a power acquired by christ for this great donation , which the apostle declares , ver . . now that he ascended , what is it but that he also descended first into the lower parts of the earth . having mentioned the ascension of christ as the immediate cause or fountain of the communication of this gift , ver. . he found it necessary to trace it unto it's first original . he doth not therefore make mention of the descending into the lower parts of the earth occasionally upon that of his ascending , as if he catched at an advantage of a word : nor doth he speak of the humiliation of christ absolutely in it's self , which he had no occasion for ; but he introduceth it , to shew what respect this gift of the ministry and ministers , of the office , gifts and persons , had thereunto . and christ's descending into the lower parts of the earth may be taken two ways , according as that expression , the lower parts of the earth , may be diversly understood . for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lower parts of the earth , are either the whole earth , that is , those lower parts of the world , or some part of it . for the word lower includes a comparison either with the whole creation , or with some part of it self . in the first sence christs state of humiliation is intended , wherein he came down from heaven into these lower parts of gods creation , conversing on the earth . in the latter , his grave and burial are intended ; for the grave is the lowest part of the earth into which mankind doth descend . and both of these , or his humiliation as it ended in his death and burial , may be respected in the words . and that which the apostle designs to manifest , is , that the deep humiliation , and the death of christ , is the fountain and original of the ministry of the church , by way of acquisition and procurement . it is a fruit whose root is in the grave of christ. for in those things , in the humiliation and death of christ lay the foundation of his mediatory authority , whereof the ministry is an effect , phil. . , , , , . and it was appointed by him to be the ministry of that peace between god and man , which was made therein and thereby , ephes. . , , . for when he had made this peace by the blood of the cross , he preached it in the giving these gifts unto men for it's solemn declaration . see cor. . , , , . wherefore , because the authority from whence this gift proceeded , was granted unto christ upon his descending into the lower parts of the earth , and the end of the gift is to declare and preach the peace which he made between god and man by his so doing , this gift relates thereunto also . hereon doth the honour and excellency of the ministry depend , with respect hereunto is it to be esteemed and valued , namely , it 's relation unto the spiritual humiliation of christ , and not from the carnal or secular exaltation of those that take it upon them . ( § . ) ly . it appears to be an eminent and signal gift from the immediate cause of it's actual communication , or the present qualification of the lord christ for the bestowing of it ; and this was his glorious exaltation upon his ascension . a right unto it was acquired by him in his death , but his actual investiture with all glorious power , was to precede it's communication , ver . , . he was first to ascend up on high , to triumph over all his and our adversaries , put now under him into absolute and eternal captivity , before he gave out this gift . and he is said here to ascend far above all heavens , that is , these visible and aspectable heavens , which he passed through when he went into the glorious presence of god , or unto the right hand of the majesty on high . see heb. . . with our exposition thereon . it is also added , why he was thus gloriously exalted ; and this was , that he might fill up all things , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; not in the essence of his nature , but in the exercise of his power . he had laid the foundation of his church on himself in his death and resurrection ; but now the whole fabrick of it was to be fill'd with it's utinsils , and beautify'd with it's ornaments . this he ascended to accomplish , and did it principally in the collation of this gift of the ministry upon it . this was the first exercise of that glorious power , which the lord christ was vested withall upon his exaltation ; the first effect of his wisdom and love , in filling all things unto the glory of god , and the salvation of his elect. and these things are mentioned , that in the contemplation of their greatness and order we may learn and judge how excellent this donation of christ is . and it will also appear from hence , how contemptible a thing the most pompous ministry in the world is , which doth not proceed from this original . ( § . ) . the same is manifest from the nature of the gift it self : for this gift consisteth in gifts . he gave gifts . there is an active giving expressed ; he gave : and the thing given , that is , gifts . wherefore the ministry is a gift of christ , not only because freely and bountifully given by him to the church ; but also because spiritual gifts do essentially belong unto it , are indeed it 's life , and inseparable from it's being . a ministry without gifts , is no ministry of christ's giving ; nor is of any other use in the church , but to deceive the souls of men. to set up such a ministry , is both to despise christ , and utterly to frustrate the ends of the ministry ; those for which christ gave it , and which are here expressed . for , ( ) ministerial gifts and graces are the great evidence that the lord christ takes care of his church and provides for it , as called into the order and into the duties of a church . to set up a ministry which may be continued by outward forms and orders of men only , without any communication of gifts from christ , is to despise his authority and care. neither is it his mind that any church should continue in order any longer , or otherwise , than as he bestows these gifts for the ministry . ( ) that these gifts are the only means and instruments whereby the work of the ministry may be performed , and the end of the ministry attained , shall be farther declared immediately . the ends of the ministry here mentioned , called it's work , are the perfecting of the saints , and the edifying of the body of christ , untill we all come unto a perfect man. hereof nothing at all can be done without these spiritual gifts . and therefore a ministry devoid of them , is a mock-ministry , and no ordinance of christ. ( § . ) . the eminency of this gift appears in the variety and diversity of the offices and officers which christ gave in giving of the ministry . he knew there would , and had appointed there should be a two-fold estate of the church , ver . . ( ) of it's first election and foundation . ( ) of it's building and edification ; and different both offices and gifts were necessary unto these different states . for , ( ) two things were extraordinary in the first erection of his church . ( ) an extraordinary aggression was to be made upon the kingdom of sathan in the world , as upheld by all the potentates of the earth , the concurrent suffrage of mankind , with the interest of sin and prejudices in them . ( ) the casting of men into a new order , under a new rule and law , for the worship of god , that is , the planting and erecting of churches all the world over . with respect unto these ends extraordinary officers with extraordinary authority , power and abilities were requisite . unto this end therefore he gave some apostles , some prophets , and some evangelists , of the nature of whose offices and their gifts we have spoken before . i shall here only add , that it was necessary that these officers should have their immediate call and authority from christ , antecedent unto all order and power in the church . for the very being of the church depended on their power of office : but this without such an immediate power from christ no man can pretend unto . and what was done originally by their persons , is now done by their word and doctrine : for the church is built on the foundation of the apostles and prophets , jesus christ himself being the chief corner-stone , eph. . . ( ly ) there was a state of the church in it's edification , which was to be carried on according to the rules and laws given by christ in the ordinary administration of all the ordinances and institutions of the gospel . to this end christ gives ordinary officers , pastors and teachers , who by his direction were ordained in every church , acts . , . and these are all the teaching officers that he hath given unto his church . or if any shall think that in the enumeration of them in this place , as also cor. . our apostle forgot popes and diocesan bishops , with some others , who certainly cannot but laugh to themselves , that they should be admitted in the world as church-officers , he must speak for himself . ( § . ) but whereas the other sort of officers was given by christ , by his immediate call and communication of power unto them , it doth not appear how he gives these ordinary officers or ministers unto it . i answer , he did it originally , and continueth to do it by the ways and means ensuing . ( ) he doth it by the law and rule of the gospel , wherein he hath appointed this office of the ministry in his church , and so always to be continued . were there not such a standing ordinance and institution of his , it were not in the power of all the churches in the world to appoint any such among them , whatever appearance there may be of a necessity thereof . and if any should have attempted any such thing , no blessing from god would have accompanied their endeavour , so that they would but set up an idol of their own . hereon we lay the continuance of the ministry in the church . if there be not an ordinance and institution of christ unto this purpose ; or if such being granted , yet the force of it be now expired , we must and will readily confess , that the whole office is a meer usurpation . but if he have given pastors and teachers unto his church to continue until all his saints in all ages come unto a perfect man , unto the measure of the stature of the fulness of christ , ephes. . , , . and hath promised to be with them as such , unto the consummation of all things , matth. . , , . if the apostles by his authority ordained elders in evry church and city , acts . . tit. . . and who therein were made overseers of the flocks by the holy ghost , acts . . having the charge of feeding and overseeing the flock that is among them always , until the chief shepherd shall appear , pet. . , , , , . if believers , or the disciples of christ are obliged by him always to yield obedience unto them , heb. . , . with other such plain declarations of the will of the lord christ in the constitution and continuance of this office , this foundation standeth firm and unshaken as the ordinances of heaven that shall not be changed . and whereas there is not in the scripture the least intimation of any such time , state or condition of the church , as wherein the disciples of christ may or ought to live from under the orderly conduct and guidance of the ministers , it is vain to imagine that any defect in other men , any apostasie of the greatest part of any , or all visible churches , should cast them into an incapacity of erecting a regular ministry among them , and over them . for whereas the warranty and authority of the ministry depends on this institution of christ , which is accompanied with a command for it's observance , matth. . . all his disciples being obliged to yield obedience thereunto , their doing so in the order and manner also by him approved , is sufficient to constitute a lawful ministry among them . to suppose , that because the church of rome , and those adhering unto it , have by their apostasie utterly lost an evangelical ministry among them , that therefore others unto whom the word of god is come , and hath been effectual unto their conversion , have not sufficient warranty from the word to yield obedience unto all the commands of christ , ( which when we have talked of power and authority whilst we please , is all that is lest unto us in this world ) or that in so doing he will not accept them , and approve of what they have done , is an assertion fit for men to maintain , who have a trade to drive in religion unto their own especial advantage . ( § . ) ly . the lord christ giveth and continneth this office by giving spiritual gifts and abilities unto men to enable them to discharge the duties , and perform the work of it . this is that which i principally design to confirm in it's proper place , which will immediately ensue . all i shall say at present is , that spiritual gifts of themselves make no man actually a minister , yet no man can be made a minister according to the mind of christ , who is not partaker of them . wherefore , supposing the continuance of the law and institution mentioned , if the lord christ doth at any time , or in any place , cease to give out spiritual gifts unto men , enabling them in some good measure unto the discharge of the ministry , then and in that place the ministry it self must cease and come to an end . to erect a ministry by vertue of outward order , rites and ceremonies , without gifts for the edification of the church , is but to hew a block with axes , and smooth it with planes , and set it up for an image to be adored . to make a man a minister who can do nothing of the proper peculiar work of the ministry , nothing towards the only end of it in the church , is to set up a dead carcass , fastning it to a post , and expecting it should do you work and service . ( § . ) ly . he doth it by giving power unto his church in all ages to call and separate unto the work of the ministry such as he hath sitted and gifted for it . the things before mentioned are essentially constituent of the ministry , this belongs unto the outward order of their entrance into the ministry who are by him called thereunto . and concerning this , we may observe the things following . ( ) that this power in the church is not despotical or lordly , but consists in a faculty , right and ability to act in this matter obedientially unto the commands of christ. hence all the acting of the church in this matter , is nothing but an instituted means of conveying authority and office from christ unto persons called thereunto . the church doth not give them any authority of it's own , or resident in it's self , but only in a way of obedience unto christ do transmit power from him unto them who are called . hence do they become the ministers of christ , and not of the bishops , or churches , or men , holding their office and authority from christ himself , by the law and rule of the gospel ; so that whosoever despiseth them , despiseth him also in them . some would have ministers of the gospel to receive all their authority from the people that choose them , and some from the bishops who ordain them , and whence they have theirs i know not . but this is to make them ministers of men , and servants of men , and to constitute other masters between them and christ. and whereas all church-power is originally and absolutely vested in christ , and in him solely ; so that none can be partaker of the least interest in it , or share of it , without a communication of it from him unto them , neither popes , nor prelates , nor people , are able to produce any such grant or concession of power unto them from him , as that they should have an authority residing in them , and in their power , to despose unto others as thay see cause , so as they should hold it from them , as a part or efflux of the power vested in them . it is obedience unto the law of christ , and following the guidance of his previous communication of gifts as a means to communicate his power unto them who are called to the ministry , that is the whole of what is committed unto any in this kind . ( ) the church hath no power to call any unto office of the ministry , where the lord christ hath not gone before it in the designation of him by an endowment with spiritual gifts . for if the whole authority of the ministry be from christ , and he never gives it but where he bestows these gifts with it for it's discharge , as in eph. . , , &c. then to call any to the ministry whom he hath not so previously gifted , is to set him aside , and to act in our own names and authority . and by reason of these things the holy ghost is said to make men overseers of the flocks who are thus called thereunto , because both the communication of power in the constitution of the law , and of spiritual gifts by internal effectual operation , are from him alone , acts . . ( ) the outward way and order whereby a church may call any person unto the office of the ministry among them and over them , is by their joynt solemn submission unto him in the lord , as unto all the powers and duties of this office , testified by their choice and election of him . it is concerning this outward order that all the world is fill'd with disputes about the call of men unto the ministry , which yet in truth is of the least concernment therein . for whatever manner or order be observed herein , if the things before mentioned be not premised thereunto , it is of no validity or authority . on the other hand , grant that the authority of the ministry dependeth on the law , ordinance and institution of christ , that he calls men unto this office by the collation of spiritual gifts unto them , and that the actings of the church herein is but an instituted moral means of communicating office-power from christ himself unto any ; and let but such other things be observed as the light and law of nature requireth in cases of an alike kind , and the outward mode of the churches acting herein need not much be contended about . it may be proved to be a beam of truth from the light of nature , that no man should be imposed on a church for their minister against their wills , or without their express consent ; considering that his whole work is to be conversant about their understandings , judgments , wills and affections ; and that this should be done by their choice and election , as the scripture doth manifestly declare , numb . . , . acts . , . acts . . acts . . so that it was for some ages observed sacredly in the primitive churches , cannot modestly be denied . but how far any people or church may commit over this power of declaring their consent and acquiescency unto others to act for them , and as it were in their stead , so as that the call to office should yet be valid , provided the former rules be observed , i will not much dispute with any , though i approve only of what maketh the nearest approaches to the primitive pattern that the circumstances of things are capable of . ( . ) the lord christ continueth his bestowing of this gift , by the solemn ordinance of setting apart those who are called in the manner declared , by fasting and prayer , and imposition of hands , acts . . chap. . . tim. . . by these means , i say , doth the lord christ continue to declare , that he accounts men faithful , and puts them into the ministry , as the apostle speaks , tim. . . ( § . ) there are yet remaining sundry things in the passage of the apostle , which we now insist on , that declare the eminency of this gift of christ , which may yet be farther briefly considered . as , ( ) the end why it is bestowed ; and this is expressed , ( ) positiveiy , as to the good and advantage of the church thereby , ver . . ( ) negatively , as to it's prohibition and hinderance of evil , ver . . in the end of it as positively expressed , three things may be considered . ( ) that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , for the gathering of the saints into compleat church-order . the subject-matter of this part of their duty is the saints , that is , by calling and profession ; such as are all the disciples of christ. and that which is effected towards them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their coagmentation , joynting or compacting into order . so the word signifies gal. . . and this effect is here declared , ver . . it is true , the saints mentioned may come together into some initial church-order , by their consent and agreement to walk together in all the ways of christ , and in obedience unto all his institutions , and so become a church essentially before they have any ordinary pastor or teacher , either by the conduct of extraordinary officers , as at first , or through obedience unto their word ; whence elders were ordained among those who were in church-state , that is , thus far before , acts . . but they cannot come to that perfection and compleatness which is designed unto them . that which renders a church compleatly organical , the proper seat and subject of all gospel-worship and ordinances , is this gift of christ in the ministry . but it may be asked , whether a church before it come unto this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or compleatness , before it hath any minister in office , or have by any means lost the ministry among them , may not delegate and appoint some one or more from among themselves for to administer all the ordinances of the gospel among them , and unto them , and by that means make up their own perfection ? ( § . ) secondly , the church being so compleated , these officers are given unto it for the work of the ministry : this expression is comprehensive , and the particulars included in it are not in this place to be enquired into . it may suffice unto our present purpose to consider that it is a work , not a preferment ; and a work they shall find it , who design to give up a comfortable account of what is committed unto them . it is usually observed , that all the words whereby the work of the ministry is expressed in the scripture , do denote a peculiar industrious kind of labour : though some have sonne out ways of honour and ease to be signified by them . and , both these are directed unto one general issue . it is all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto the edification of the body of christ. not to insist on the metaphors that are in this expression , the excellency of the ministry is declared in that , the object of it's duty and work is no other but the body of christ himself ; and it 's end , the edification of this body , or it's encrease in faith and obedience , in all the graces and gifts of the spirit , until it comes unto conformity unto him , and the enjoyment of him . and a ministry which hath not this object and end , is not of the giving or grant of christ. ( § . ) the end of the ministry is expressed negatively , or with respect unto the evils which it is ordained for our deliverance from , ver . . ( ) the evil which we are hereby delivered from , is the danger of being perniciously and destructively deceived by false doctrines , errors and heresies , which then began , and have ever since in all ages continued to infest the churches of god. these the apostle describes , ( ) from the design of their authors , which is , to deceive . ( ) their diligence in that design , they lay in wait to accomplish it . ( ) the means they use to compass their end , which are , slights and cunning craftiness , managed sometimes with impetuous violence , and thence called a wind of doctrine . and , ( ) the means hereof is our deliverance out of a child-like state , accompanied with , ( ) weakness . ( ) instability . and , ( ) wilfulness . and sad is the condition of those churches which either have such ministers as will themselves toss them up and down by false and pernicious doctrines , or are not able by sound instructions to deliver them from such a condition of weakness and instabi'ity , as wherein they are not able to preserve themselves from being in these things imposed on by the cunning slights of men that lie in wait to deceive . and as this ministry is always to continue in the church , ver . . so it is the great means of influencing the whole body , and every member of it into a due discharge of their duty , unto their edification in love , ver . , . ( § . ) designing to treat of the spiritual gifts bestowed on the ministry of the church , i have thus far diverted into the consideration of the ministry it self , as it is a gift of christ , and shall shut it up with a few corollaries . as , ( ) where there is any office erected in the church , that is not in particular of the gift and institution of christ , there is a nullity in the whole office , and in all administrations by vertue of it . ( ) where the office is appointed , but gifts are not communicated unto the person called unto it , there is a nullity as to his person , and a disorder in the church . ( ) it is the duty of the church to look on the ministry as an eminent grant of christ , with valuation , thankfulness and improvement . ( ) those who are called unto this office in due order , labour to approve themselves as a gift of christ ; which it is a shameless impudence for some to own who go under that name . ( ) this they may do in labouring to be furnished , ( ) with gracious qualifications . ( ) useful endowments . ( ) diligence and laborious travail in this work. ( ) by an exemplary conversation ; in , . love. . meekness . . self-denyal . . readiness for the cross , &c. chap. vii . of spiritual gifts enabling the ministry to the exercise and discharge of their trust and office. ( § . ) unto the ministry so given unto the church , as hath been declared , the holy ghost gives spiritual gifts enabling them unto the exercise and discharge of the power , trust and office committed unto them . now although i am not thoroughly satisfied what men will grant or allow in these days , such uncouth and bold principles are continually advanced among us , yet i suppose it will not , in words at least , be denied by many , but that ministers have , or ought to have , gifts for the due discharge of their office. to some indeed the very name and word is a derision , because it is a name and notion peculiar to the scripture . nothing is more contemptible unto them than the very mention of the gifts of the holy ghost ; at present i deal not with such directly , though what we shall prove will be sufficient for their rebuke , though not for their conviction . wherefore our enquiry is , whether the spirit of god doth effectually collate on the ministers of the gospel , spiritual gifts , enabling them to perform and effect evangelical administrations , according to the power committed unto them , and duly required of them , unto the glory of christ and edification of the church . it is moreover enquired whether the endowmen of men with these spiritual gifts in a degree and measure suited unto publick edification , be not that which doth materially constitute them ministers of the gospel , as being antecedently necessary unto their call unto their office. these things i say are to be enquired into , because in opposition unto the first it is affirmed , that these supposed gifts are nothing but meer natural abilities attained by diligence , and improved by exercise , without any especial respect unto the working of the holy ghost , at least otherwise than what is necessary unto the attaining of skill and ability in any humane art or science , which is the ordinary blessing of god on man's honest endeavours . and to the other it is opposed , that a lawful ordinary outward call is sufficient to constitute any man a lawful minister , whether he have received any such gifts as those enquired after or no. wherefore , the substance of what we have to declare and confirm is , that there is an especial dispensation and work of the holy ghost in providing able ministers of the new testament for the edification of the church , wherein the continuance of the ministry , and being of the church , as to its outward order , doth depend ; and that herein he doth exert his power , and exercise his authority in the communication of spiritual gifts unto men , without a participation whereof no man hath de jure , any lot or portion in this ministration . herein consists no small part of that work of the spirit which belongs unto his promised dispensation in all ages , which to deny is to renounce all faith in the promise of christ , all regard unto his continued love and care towards the church in the world , or at least the principal pleadable testimony given thereunto , and under pretence of exalting and preserving the church , totally to overthrow it . now the evidence which we shall give unto this truth , is contained in the ensuing assertions with their confirmation . § . the lord jesus christ hath faithfully promised to be present with his church unto the end of the world. it is his temple and his tabernacle , wherein he will dwell and walk continually . and this presence of christ is that which makes the church to be what it is , a congregation essentially distinct from all other societies and assemblies of men. let men be formed into what order you please , according unto any outward rules and measures that are either given in the scripture , or found out by themselves , let them derive power and authority by what claim soever they shall think fit , yet if christ be not present with them , they are no church , nor can all the powers under heaven make them so to be . and where any church loseth the especial presence of christ , it ceaseth so to be . it is , i suppose , confessed with and among whom christ is thus present , or it may be easily proved . see his promises to this purpose , mat. . . revel . . . and those churches do exceedingly mistake their interest who are sollicitous about other things , but make little enquiry after the evidences of the presence of christ among them . some walk as if they supposed they had him sure enough , as it were immured in their walls , whilst they keep up the name of a church , and an outward order that pleaseth and advantageth themselves . but outward order be it what it will , is so far from being the only evidence of the presence of christ in a church , that where it is alone , or when it is principally required , it is none at all . and therefore whereas preaching of the word , and the right administration of the sacraments are assigned as the notes of a true church , if the outward acts and order of them only be regarded , there is nothing of evidence unto this purpose in them . ( § . ) dly , this promised presence of christ is by his spirit . this i have safficiently proved formerly , so that here i shall be brief in its rehearsal , though it be the next foundation of what we have farther to offer in this case . we speak not of the essential presence of christ with respect unto the immensity of his divine nature , whereby he is equally present in , or equally indistant from all places , manifesting his glory when , where and how he pleaseth . nor doth it respect his humane nature ; for when he promised this his presence , he told his disciples that therein he must leave and depart from them , john . , , . whereon they were filled with sorrow and 〈◊〉 until they knew how he would make good the promise of his presence with them ; and who or that it was that should unto their advantage supply his bodily absence . and this he did in his vi●●●● ascension , when he was taken up , and a cloud 〈…〉 him out of their sight , acts . . when also 〈…〉 given in charge unto them not to expect his return untill his coming unto judgment , ver . . and accordingly peter tells us , that the heavens 〈◊〉 receive him unto the time of the restitution of all 〈◊〉 , acts . . when he will appear again in the glory of his father , mat. . . even 〈…〉 glory which the father gave him upon his 〈◊〉 , pet. . . joined unto that glory which he had with him before the world was , john . . in and upon this his departure from them he taught his disciples how they should understand his promise of being present , and abiding with them unto the end of the world. and this was by sending of his holy spirit in his name , place and stead ; to do all to them , and for them , which he had yet to do with them and for them . see john . , , , , , . chap. . . chap. . , , , , , , , . and other vicar in the church christ hath none , nor doth stand in need of any ; nor can any mortal man supply that charge and office. nor was any such ever thought of in the world , untill men grew weary of the conduct and rule of the holy spirit , by various ways taking his work out of his hand , leaving him nothing to do in that which they called the church . but i suppose i need not handle this principle as a thing in dispute or controversie . if i greatly mistake not , this presence of christ in his church by his spirit , is an article of faith unto the catholick church , and such a fundamental truth as whoever denies it , overthrows the whole gospel . and i have so confirmed it in our former discourses concerning the dispensation and operations of the holy ghost , as that i fear not , nor expect any direct opposition thereunto . but yet i acknowledge that some begin to talk as if they owned no other presence of christ but by the word and sacraments . whatever else remains to be done lyes wholly in our selves . it is acknowledged that the lord christ is present in and by his word and ordinances ; but if he be no otherwise present , or be present only by their external administration , there will no more church-state among men ensue thereon , than there is among the jews , who enjoy the letter of the old testament and the institutions of moses . but when men rise up in express contradiction unto the promises of christ , and the faith of the catholick church in all ages , we shall not contend with them . but ( § . ) dly , this presence of the spirit is secured unto the church by an everlasting unchangeable covenant , isa. . . as for me , this is my covenant with them , saith the lord , my spirit that is upon them , and my words which i have put in thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy seed , nor out of the mouth of thy seeds seed , saith the lord , from henceforth and for ever . this is god's covenant with the gospel church , to be erected then when the redeemer should come out of zion , and unto them that turn from transgression in jacob , ver . . this is a part of the covenant that god hath made in christ the redeemer . and as the continuance of the word unto the church in all ages is by this promise secured , without which it would cease and come to nothing , seeing it is built on the foundation of the apostles and prophets , ephes. . . so is the presence of the spirit in like manner secured unto it , and that on the same terms with the word , so as that if he be not present with it , all covenant relation between god and it doth cease ; where this promise doth not take place , there is no church , no ordinance , no acceptable worship , because no covenant-relation . in brief then , where there is no participation of the promise of christ to send the spirit to abide with us always , no interest in that covenant , wherein god ingageth that his spirit shall not depart from us for ever ; and so no presence of christ to make the word and ordinances of worship living , useful , effectual in their administration unto their proper ends , there is no church-state , whatever outward order there may be . ( § . ) and hereon ( thly , ) is the gospel called the ministration of the spirit , and the ministers of it the ministers of the spirit , cor. . . who hath also made us able ministers of the new testament , not of the letter but of the spirit ; not the ministration of death , but that of the spirit , which is glorious , ver . , . there never was , nor ever shall be any , but these two ministrations in the church ; that of the letter and of death ; and that of the spirit and of life . if there be a ministration in any church , it must belong to one of these , and all ministers must be so , either of the letter or of the spirit . if there be a ministry pretended unto , that is neither of the letter nor of the spirit , it is antichristian . the ministry which was carnal , of the letter and death , was a true ministry , and in its place glorious , because it was appointed of god , and was efficacious as unto its proper end . that of the gospel is of the spirit , and much more glorious . but if there be a ministration that hath the outward form of either , but indeed is neither of them , it is no ministration at all . and where it is so , there is really no ministration but that of the bible ; that is , god by his providence continuing the bible among them , maketh use of i●●s he seeth good for the conviction and conversion of sinners , wherein there is a secret 〈◊〉 of the spirit also . we may there●●●●●●quire in what sence the ministration of the 〈…〉 called the ministry of the spirit . now this cannot be , because the laws , institutions and ordinances of its worship were revealed by the spirit , for so were all the ordinances and institutions of the old testament , as hath been proved before , and yet the ministration of them was the ministration of the letter and of death , in a worldly sanctuary by carnal ordinances . wherefore it must be so called in one of these respects . either , ( ) because it is the peculiar aid and assistance of the spirit whereby any are enabled to administer the gospel , and its institutions of worship according to the mind of god , unto the edification of the church . in this sence men are said to be made able ministers of the new testament , that is , ministers able to administer the gospel in due order . thus in that expression ministers of the spirit , the spirit denotes the efficient cause of the ministry , and he that quickeneth it , ver . , . or ( ) it may be said to be the ministration of the spirit , because in and by the ministry of the gospel , the spirit is in all ages administred and communicated unto the disciples of christ , unto all the ends for which he is promised . so gal. . . the spirit is received by the preaching of faith. take it either way , and the whole of what we plead for is confirmed . that he alone enableth men unto the discharge of the work of the ministry , by the spiritual gifts which he communicateth unto them , is the first sence , and expresly that which we contend for ; and if in and by the ministration of the gospel in all ages , the spirit is communicated and administred unto men , then doth he abide with the church for ever ; and for what ends we must further enquire . ( § . ) thly , the great end for which the spirit is thus promised , administred and communicated under the gospel , is , the continuance and preservation of the church in the world. god hath promised unto the lord christ that his kingdom in this world should endure unto all generations with the course of the sun and moon , psal. . . and that of the encrease of his government there should be no end , isa. . . and the lord christ himself hath declared his preservation of his church , so as that the gates of hell should not prevail against it , mat. . it may therefore be enquired whereon the infallible accomplishment of these promises , and others innumerable unto the same end , doth depend ; or what is that means whereby they shall be certainly executed . now this must be either some work of god or man. if it be of men , and it consist of their wills and obedience , then that which is said amounts hereunto ; namely , that where men have once received the gospel , and professed subjection thereunto , they will infallibly abide therein in a succession from one generation unto another . but besides , that it must be granted that what so depends on the wills of men , can have no more certainty than the undetermined wills of men can give security of , which indeed is none at all ; so there are confessed instances without number , of such persons and places , as have lost the gospel and the profession thereof . and what hath fallen out in one place may do so in another , and consequently in all places where the reasons and causes of things are the same . on this supposition therefore there is no security that the promises mentioned shall be infallibly accomplished . wherefore the event must depend on some work of god and christ. now this is no other but the dispensation and communication of the spirit . hereon alone doth the continuance of the church and of the kingdom of christ in the world depend . and whereas the church falls under a double consideration , namely , of its internal and external form , of its internal spiritual union with christ , and its outward profession of obedience unto him ; the calling , gathering , preservation and edification of it in both respects belong unto the holy spirit . the first he doth , as hath been proved at large , by his communicating effectual saving grace unto the elect ; the latter by the communication of gifts unto the guides , rulers , officers and ministers of it , with all its members according unto its place and capacity . suppose then his communication of internal saving grace to cease , and the church must absolutely cease as to its internal form. for we are united unto the lord christ as our mystical head by the spirit , the one and self-same spirit dwelling in him and them that do believe . union unto christ without saving grace , or saving grace without the holy spirit , are strangers unto the gospel and christian religion . so is it to have a church that is holy and catholick , which is not united unto christ as a mystical head. wherefore the very being of the church , as unto its internal form , depends on the spirit in his dispensation of grace , which if you suppose an intercision of the church , must cease . it hath the same dependance on him as to its outward form and profession upon his communication of gifts . for no man can call jesus lord , or profess subjection and obedience unto him in a due manner , but by the holy ghost , cor. . . suppose this work of his to cease , and there can be no professing church . let men mould and cast themselves into what order and form they please , and let them pretend that their right and title unto their church power and station is derived unto them from their progenitors or predecessors , if they are not furnished with the gifts of the spirit to enable their guides unto gospel administrations , they are no orderly gospel church . wherefore , ( § . ) thly , the communication of such gifts unto the ordinary ministry of the church in all ages , is plainly asserted in sundry places of the scripture ; some whereof may be briefly considered . the whole nature of this work is declared in the parable of the talents , matth. . from ver . . to . the state of the church from the ascension of christ unto his coming again unto judgment , that is , in its whole course on the earth , is represented in this parable . in this season he hath servants whom he intrusteth in the affairs of his kingdom , in the care of his church , and the propagation of the gospel . that they may in their several generations , places and circumstances be enabled hereunto , he giving them in various distributions talents to trade withall , the least whereof was sufficient to encourage them who received them unto their use and exercise . the trade they had to drive , was that of the administration of the gospel , its doctrine , worship and ordinances to others . talents are abilities to trade , which may also comprize opportunities and other advantages ; but abilities are chiefly intended . these were the gifts where of we speak . nor did it ever enter into the minds of any to apprehend otherwise of them . and they are abilities which christ as the king and head of his church , giveth unto men in an especial manner , as they are employed under him in the service of his house and work of the gospel . the servants mentioned are such as are called , appointed and employed in the service of the house of christ , that is , all ministers of the gospel from first to last . and their talents are the gifts which he endows them withall by his own immediate power and authority for their work. and hence these three things follow , ( ) that where-ever there is a ministry that the lord christ setteth up , appointeth or owneth , he furnisheth all those whom he employs therein with gifts and abilities suitable to their work , which he doth by the holy spirit . he will never fail to own his institutions with gracious supplies to render them effectual . ( ) that where any have not received talents to trade withall , it is the highest presumption in them , and casts the greatest dishonour on the lord christ , as though he requires work where he gave no strength , or trade where he gave no stock , for any one to undertake the work of the ministry . where the lord christ gives no gifts , he hath no work to do . he will require of none any especial duty where he doth not give an especial ability . and for any to think themselves meet for this work and service , in the strength of their own natural parts and endowments , however acquired , is to despise both his authority and his work. ( ) for those who have received of these talents , either not to trade at all , or to pretend the managing of their trade on another stock , that is , either not sedulously and duely to exercise their ministerial gifts , or to discharge their ministry by other helps and means , is to set up their own wisdom in opposition unto his and his authority . in brief , that which the whole parable teacheth , is , that where-ever there is a ministry in the church that christ owneth or regardeth as used and employed by him , there persons are furnished with spiritual gifts from christ by the spirit , enabling them unto the discharge of that ministry : and where there are no such spiritual gifts dispensed by him , there is no ministry that he either accepteth or approveth . ( § . ) rom . . , , , , , . as we have many members in one body , and all members have not the same office ; so we being many are one body in christ , and every one members one of another . having therefore gifts differing according to the grace that is given unto us , whether prophesie , &c. it is indifferent as to our present purpose , whether the apostle treat here of offices or of duties only . the things ensuing which are plain and obvious in the text , are sufficient unto the confirmation of what we plead for . ( ) it is the ordinary state of the church , its continuance being planted , its preservation and edification that the apostle discourseth about ; wherefore what he speaks , is necessary unto the church in all ages and conditions . to suppose a church devoid of the gifts here mentioned , is to overthrow the whole nature and end of a gospel church . ( ) that the principle of all administrations in the church-state described , is gifts received from jesus christ by his spirit . for declaring the way whereby the church may be edified , he laveth the foundation of it in this , that to every one of us is grace given according to the measure of the gift of christ. for the apostle exhorts those unto whom he speaks , to attend unto those duties whereby the church may be edified , and that by vertue of the gifts which they had received . all the whole duty of any one in the church lyes in this , that he act according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is made partaker of . and what these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are , as also by whom they are bestowed , hath been already fully declared . ( . ) that these gifts give not only ability for duty , but rule and measure unto all works of service that are to be performed in the church . every one is to act therein according to his gift , and no otherwise . to say that this state of the church is now ceased , and that another state is introduced , wherein all gospel administrations may be managed without spiritual gifts , or not by virtue of them , is to say that which de facto is true in most places ; but whether the true nature of the church is not overthrown thereby , is left unto consideration . pet. . , . is a parallel testimony hereunto , and many others to the same purpose might be pleaded , together with that which is the foundation of this whole discourse , ephes. . , , , , , , , &c. only let it be remembred , that in this whole discourse by gifts i do understand those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those spiritual largesses which are neither absolutely natural endowments , nor attainable by our own industry and diligence . ( § . ) thly , these gifts , as they are bestowed unto that end , so they are indispensibly necessary unto gospel administrations . for as we have proved , they are spiritual , and not legal or carnal ; and spiritual administrations cannot be exercised in a due manner without spiritual gifts : yea , one reason why they are spiritual , and so called , is because they cannot be performed without the aid and assistance of the holy spirit in and by these gifts of his . had the lord christ appointed administrations of another nature , such as were every way suited unto the reason of men , and to be exercised by the powers thereof , there had been no need of these spiritual gifts . for the spirit of a man knoweth the things of a man , and will both guide and act him therein . and whereas these admistrations are in their nature , use , signification and efficacy spiritual , it is by spiritual gifts alone that they may be managed . hence these things do live and die together . where the one is not , there neither will the other be . thus when many , perhaps the most who were outwardly called unto office in the church , began to be carnal in their hearts and lives , and to neglect the use of these gifts , neither applying themselves unto the attaining of them , nor endeavouring to excite or encrease what they had received , by diligence or constant exercise , refusing to trade with the talent committed unto them , they quickly began to wax weary of spiritual administrations also . hereon in compliance with many corrupt . affections , they betook themselves unto an outward , carnal , ceremonious worship and administration of ordinances , which they might discharge and perform without the least aid or assistance of the holy ghost , or supply of spiritual gifts . so in the neglect of these gifts , and the loss of them which ensued thereon , lay the beginning of the apostasie of the christian church as to its outward profession , which was quickly compleated by the neglect of the grace of the spirit , whereby it lost both truth and holiness . nor could it be otherwise . for as we have proved , the outward form and being of the church as to its visible profession , depends on the receipt and use of them : on their decay therefore the church must decay as to its profession , and in their loss is its ruin. and we have an instance in the church of rome , what various , extravagant and endless inventions the minds of men will put them upon to keep up a shew of worship , when by the loss of spiritual gifts spiritual administrations are lost also . this is that which their innumerable forms , modes , sets of rites and ceremonies , seasons of worship are invented to supply , but to no purpose at all ; but only the aggravation of their sin and folly. ( § . ) in the last place we plead the event even in the days wherein we live . for the holy ghost doth continue to dispense spiritual gifts for gospel administrations in great variety , unto those ministers of the gospel who are called unto their office according unto his mind and will. the opposition that is made hereunto by profane scoffers , is not to be valued . the experience of those who are humble and wise , who fearing god do enquire into those things , is appealed unto . have they not an experiment of this administration ? do they not find the presence of the spirit himself by his various gifts in them by whom spiritual things are administred unto them ? have they not a proof of christ speaking in them by the assistance of his spirit , making the word mighty unto all its proper ends ? and as the thing it self , so variety of his dispensations manifest themselves also unto the experience of believers . who see not how different are the gifts of men , the holy ghost dividing unto every one as he will ? and the experience which they have themselves who have received these gifts , of the especial assistance which they receive in the exercise of them , may also be pleaded . indeed the profaneness of a contrary apprehension , is intolerable among such as profess themselves to be christians . for any to boast themselves , they are sufficient of themselves for the stewardly dispensation of the mysteries of the gospel , by their own endowments natural or acquired , and the exercise of them , without a participation of any peculiar spiritual gift from the holy ghost , is a presumption which contains in it a renunciation of all or any interest in the promises of christ made unto the church , or the continuance of his presence therein . let men be never so well perswaded of their own abilities , let them pride themselves in their performances , in reflection of applauses from persons unacquainted with the mystery of these things ; let them frame to themselves such a work of the ministry as whose discharge stands in little or no need of these gifts , yet it will at length appear , that where the gifts of the holy ghost are excluded from their administration , the lord christ is so , and the spirit himself is so , and all true edification of the church is so , and so are all the real concerns of the gospel : and so have we , as i hope , confirmed the second part of the work of the holy ghost with respect unto spiritual gifts ; namely his continuance to distribute and communicate unto the church to the end of the world , according unto the powers and duties which he hath erected in it , or required of it . chap. viii . of the gifts of the spirit , with respect unto doctrine , rule , and worship ; how attained , and improved . ( § . ) there remain yet two things to be spoken unto with respect unto the gifts which the holy ghost bestows on the ministers of the gospel , to qualifie them unto their office , and to enable them unto their work. and these are , ( ) what they are . ( . ) how they are to be attained and improved . in our enquiry after the first ; or what are the gifts whereby men are fitted and enabled for the ministry , we wholly set aside the consideration of all those gracious qualifications of faith , love , zeal , compassión , careful tender watchfulness , and the like , whereon the holy use of their ministry doth depend . for our enquiry is only after those gifts whereon depends the very being of the ministry . there may be a true ministry in some cases where there is no sanctifying grace ; but where there are no spiritual gifts , there is no ministry at all . they are in general abilities for the due management of the spiritual administrations of the gospel in its doctrine , worship and discipline , unto the edification of the church . it is not easie , nay , it they be unto us , it is not possible to enumerate in particular all the various gifts which the holy ghost endows the ministers of the gospel withall . ●●ereas all the concerns of the church may be referred unto these three heads , of doctrine , worship and rule , we may enquire what are the principal spiritual gifts of the holy ghost with respect unto them distinctly . ( § . ) the first great duty of the ministry with reference unto the church , is , the dispensation of the doctrine of the gospel unto it , for its edification . as this is the duty of the church continually to attend unto , acts . . so it is the principal work of the ministry , the foundation of all other duties , which the apostles themselves gave themselves unto in an especial manner , acts . . hence is it given in charge unto all ministers of the gospel , acts . . pet. . . tim. . . chap. . . chap. . , , . tim. . , , . for this is the principal means appointed by christ for the edification of his church ; that whereby spiritual life is begotten and preserved . where this work is neglected or carelesly attended unto , there the whole work of the ministry is despised . and with respect unto this ministerial duty there are three spiritual gifts that the holy ghost endoweth men withall , which must be considered . ( § . ) the first is wisdom or knowledge , or understanding in the mysteries of the gospel , the revelation of the mystery of god in christ , with his mind and will towards us therein . these things may be distinguished , and they seem to be so in the scripture sometimes . i put them together , as all of them denote that acquaintance with , and comprehension of the doctrine of the gospel which is indispensibly necessary unto them who are called to preach it unto the church . this some imagine an easie matter to be attained ; at least that there is no more , nor the use of any other means required thereunto , than what is necessary to the acquisition of skill in any other art or science . and it were well if some , otherwise concerned in point of duty would but lay out so much of their strength and time in the obtaining of this knowledge , as they do about other things which will not turn much unto their account . but the cursory perusal of a few books is thought sufficient to make any man wise enough to be a minister . and not a few undertake ordinarily to be teachers of others , who would scarcely be admitted as tolerable disciples in a well ordered church . but there belongeth more unto this wisdom , knowledge and understanding , than most men are aware of . were the nature of it duely considered , and withall the necessity of it unto the ministry of the gospel , probably some would not so rush on that work as they do , which they have no provision of ability for the performance of . it is in brief such a comprehension of the scope and end of the scripture , of the revelation of god therein , such an acquaintance with the systeme of particular doctrinal truths , in their rise , tendency and use , such an habit of mind in judging of spiritual things , and comparing them one with another , such a distinct insight into the springs and course of the mystery of the love , grace and will of god in christ , as enables them , in whom it is to declare the counsel of god , to make known the way of life , of faith and obedience unto others , and to instruct them in their whole duty to god and man thereon . this the apostle calls his knowledge in the mystery of christ which he manifested in his writings , ephes. . . for as the gospel , the dispensation and declaration whereof is committed unto the ministers of the church , is the wisdom of god in a mystery , cor. . . so their principal duty is to become so wise and understanding in that mystery , as that they may be able to declare it unto others , without which they have no ministry committed unto them by jesus christ. see ephes. . . chap. . , , . col. . . the sole enquiry is , whence we may have this wisdom , seeing it is abundantly evident that we have it not of our selves ? that in general it is from god , that it is to be asked of him , the scripture every where declares . see col. . . chap. . . tim. . . jam. . . john . . and in particular it is plainly affirmed to be the especial gift of the holy ghost . he gives the word of wisdom , cor. . . which place hath been opened before . and it is the first ministerial gift that he bestows on any . where this is not in some measure , to look for a ministry is to look for the living among the dead . and they will deceive their own souls in the end , as they do those of others in the mean time , who on any other grounds do undertake to be preachers of the gospel . but i shall not here divert unto the full description of this spiritual gift , because i have discoursed concerning it elsewhere . ( § ) with respect unto the doctrine of the gospel , there is required unto the ministry of the church , skill to divide the word aright , which is 〈…〉 a peculiar gift of the holy ghost , tim. 〈…〉 study to approve thy self unto god , a 〈…〉 ●hat needeth not to be ashamed , rightly 〈…〉 word of truth . both the former clauses depend on the latter . if a minister 〈◊〉 be accepted with god in his work , if he would 〈◊〉 found at the last day a workman that needs 〈◊〉 to be ashamed , that is , such a builder of the house of god , as whose work is meet , proper and useful , he must take care to divide the word of truth , which is committed unto his dispensation , aright , or in a due manner . ministers are stewards in the house of god , and dispensers of the ministeries thereof . and therefore it is required of them that they give unto all the servants that are in the house , or do belong unto it , a meet portion according unto their wants , occasions and services suitable unto the will and wisdom of their lord and master , luke . , . who is that faithful and wise steward , whom his master shall make ruler over his houshold , to give them their portion of meat in due season . for this giving of provision , and a portion of meat unto the houshold of christ , consists principally in the right dividing and distribution of the word of truth . it is the taking out from those great stores of it in the scripture , and as it were cutting off a portion suitable unto the various conditions of those in the family . hèrein consists the principal skill of a scribe furnished for the kingdom of heaven , with the wisdom before described . and without this , a ●●●mon course of dispensing or preaching the 〈◊〉 without differencing of persons and 〈…〉 ever it may be gilded over with a 〈…〉 vvords and oratory , is shameful 〈◊〉 house of god. now unto this skill , 〈…〉 are required . ( ) a sound judgment in 〈…〉 ●●ncerning the state and condition of th●se 〈…〉 any one is so dispensing the vvord 〈…〉 of a shepherd to know the state of his flock ; and unless he do so , he will never feed them profitably . he must know whether they are babes , or young men , or old ; whether they need milk or strong meat ; whether they are skilful or unskilful in the vvord of righteousness ; whether they have their senses exercised to discern good and evil , or not ; or whether their hearers are mixed with all these sorts . vvhether in the judgment of charity they are converted unto god , or are yet in an unregenerate condition . vvhat probably are their principal temptations , their hinderances and furtherances ; what is their growth or decay in religion ? he that is not able to make a competent judgment concerning these things , and the other circumstances of the flock , so as to be steered thereby in his vvork , will never evidence himself to be a vvorkman that needeth not to be ashamed . ( ) an acquaintance with the vvays and methods of the vvork of god's grace on the minds and hearts of men , that he may pursue and comply with its design in the ministry of the vvord . nothing is by many more despised , than an understanding hereof ; yet is nothing more necessary to the vvork of the ministry . the vvord of the gospel as preached is vehiculum gratiae , and ought to be ordered so as it may comply with its design in its whole vvork on the souls of men. he therefore who is unacquainted with the ordinary methods of the operation of grace , sights uncertainly in his preaching of the word like a man beating of the air. it is true , god can , and often doth direct a word of truth spoken as it were at random unto a proper effect of grace on some or other , as it was when the man drew a bow at a venture , and smote the king of israel between the joynts of the harness . but ordinarily a man is not like to hit a joynt , who knows not how to take his aim . ( ) an acquaintonce with the nature of temptation , with the especial hinderances of faith and obedience , which may befall those unto whom the word is dispensed , is in like manner required hereunto . many things might be added on this head , seeing a principal part of ministerial skill doth consist herein . ( ) a right understanding of the nature of spiritual diseases , distempers and sicknesses , with their proper cures and remedies , belongeth hereunto . for the want hereof the hearts of the wicked are oftentimes made glad in the preaching of the word , and those of the righteous filled with sorrow ; the hands of sinners are strengthened , and those who are looking towards god are discouraged or turned out of the way . and where men either know not these things , or do not , or cannot apply themselves skilfully to distribute the word according to this variety of occasion , they cannot give the houshold its portion of meat in season . and he that wants this spiritual gift , will never divide the word aright unto its proper ends , tim. . , . and it is lamentable to consider what shameful work is made for want hereof in the preaching of some men : yea how the whole gift is lost , as to its power , use and benefit . ( § . ) thirdly , the gift of utterance also belongeth unto this part of the ministerial duty in the dispensation of the doctrine of the gospel . this is particularly reckoned by the apostle among the gifts of the spirit , cor. . . cor. . . and he desires the prayers of the church that the gift may abide with himself , and abound in him , ephes. . . and he there declares that the nature of it consists in the opening of the mouth boldly to make known the mysteries of the gospel : as also col. . . now this utterance doth not consist in a natural volubility of speech , which taken alone by it self , is so far from being a gift of the spirit , or a thing to be so earnestly prayed for , as that it is usually a snare to them that have it , and a trouble to them that hear them . nor doth it consist in a rhetorical ability to set off discourses with a flourish of words , be they never so plausible or enticing ; much less in a bold corrupting of the ordinance of preaching by a foolish affectation of words in supposed elegancies of speech , quaint expressions , and the like effects of wit , that is fancy and vanity . but four things do concur hereunto . ( ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or dicendi libertas . the word we translate utterance is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is speech . but that not speech in general , but a certain kind of speech is intended , is evident from the places mentioned , and the application of them . and it is such a speech as is elsewhere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a freedom and liberty in the declaration of the truth conceived . this a man hath when he is not from any internal defect , or from any outward consideration streightened in the declaration of those things which he ought to speak . this frame and ability the apostle expresseth in himself , cor. . . o ye corinthians , our mouth is open unto you , our heart is enlarged . a free enlarged spirit , attended with an ability of speech suited unto the matter in hand , with its occasions , belong to this gift . ( ) so also doth boldness and holy confidence . so we often render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein this utterance doth much consist . when the spirit of god in the midst of difficulties , oppositions and discouragements strengtheneth the minds of ministers , so as that they are not terrified with any amazement , but discharge their work freely , as considering whose word and message it is that they do deliver , belongs to this gift of utterance . ( ) so also doth gravity in expression , becoming the sacred majesty of chriist and his truths in the delivery of them . he that speaks , is to speak as the oracles of god , pet. . . that is , not only as to truth , preaching the word of god and nothing else , but doing it with that gravity and soundness of speech , which becomes them who speak the oracles of god. for as we are to deliver sound doctrine and nothing else , tit. . . so we are to use sound speech that cannot be condemned , tit. . , . ( ) hereunto also belongs that authority which accompanieth the delivery of the word when preached in demonstration of these spiritual abilities . for all these things are necessary , that the hearers may receive the word , not as the word of man , but as it is indeed the word of god. ( § . ) these are the principal spiritual gifts wherewith the holy ghost endows the ministers of the church , with respect unto the effectual dispensation of the word or the doctrine of the gospel which is committed unto them . and where they are communicated in any such degree as is necessary unto the due discharge of that office , they will evidence themselves to the consciences of them that do believe . the dispensation of the word by vertue of them , though under great variety from the various degrees wherein they are communicated , and the different natural abilities of them that do receive them , will be sufficiently distinguished and remote from that empty , wordy , sapless way of discoursing spiritual things , which is the meer effect of the wit , fancy , invention and projection of men destitute of the saving knowledge of our lord jesus christ , and the mysteries of the gospel . ( § . ) the second head of duties belonging unto the ministerial office , respects the worship of god. by the worship of god here i understand only that especial part thereof , whereof himself is the immediate object . for absolutely the preaching and hearing of the word is a part of sacred worship , as that wherein we act the obedience of faith unto the commands of god , and submit our selves unto his institution . and indeed as unto those that hear , it is god declaring himself by his word that is the immediate object of their worship . but the dispensation of the word which we have considered is the acting of men upon the authority and command of god towards others . but as was said by that part we enquire into , i intend that alone whereof god himself was the immediate object . such are all the remaining offices and duties of the church , those only excepted which belong to it's rule . and this worship hath various acts according to the variety of christ's institutions and the churches occasions . yet as to the manner of it's performance , it is comprized in prayer . for by prayer we understand all confessions , supplications , thanksgivings and praises that are made unto god in the church , whether absolutely , or in the administration of other ordinances , as the sacraments . wherefore in this duty , as comprehensive of all the sacred offices of publick worship , as the glory of god is greatly concerned , so it is the principal act of obedience in the church . this then as to the performance of it , depends either on the natural abilities of men , or on the aids and operation of the holy ghost . by the natural abilities of men , i understand not only what they are able of themselves in every instance to perform ; but also what-ever assistance they may make use of , either of their own finding out , or of others . and by the aids of the holy ghost i intend and especial spiritual gift bestowed on men to this purpose . now to suppose that the whole duty of the church herein should consist in the actings of men in their own strength and power , without any especial assistance of the holy spirit , is to exclude the consideration of him from those things , with respect whereunto he is principally promised by our lord jesus christ. but what concerneth this gift of the holy ghost hath been at large handled by it self already , and must not here be again insisted on : taking for granted what is therein sufficiently confirmed , i shall only add , that those who have not received this gift are utterly unfit to undertake the office of the ministry , wherein it is their duty to go before the churrh in the administration of all ordinances by vertue of these abilities . in things civil or secular , it would be esteemed an intolerable solecism to call and choose a man to the discharge of an office or duty , whose execntion depended solely on sach a peculiar faculty or skill , as he who is so called hath no interest in , or acquaintance with : and it will one day appear to be so also in things sacred and religious , yea , much more . ( § . ) thirdly , the rule of the church belongeth unto the ministers of it . god hath established rule in the church , rom. . . cor. . . tim. . . thess. . . heb. . . i dispute not now of what sort this ministry is , nor whether the rule belong unto one sort alone . it is enough unto my present design that it is committed by christ unto the ministers of the church , which are it's guides , rulers and overseers . nor shall i at present enquire into the particular powers , acts and duties of this rule . i have done it elsewhere . i am only now to consider it so far as it's exercise requireth an especial ministerial gift to be communicated by the holy ghost . and in order thereunto the things ensuing must be premised . ( ) that this rule is spiritual , and hath nothing in common with the administration of the powers of the world. it hath , i say , no agreement with secular power and it's exercise , unless it be in some natural circumstances that inseparably attend rulers and ruled in any kind . it belongs unto the kingdom of christ , and the administration of it , which are not of this world. and as this is well pleaded by some against those who would erect a kingdom for him in the world , and , as far as i can understand , of this world , framed in their own imaginations unto a fancied interest of their own ; so it is as pleadable against them who pretend to exercise the rule and power of his present kingdom after the manner of the potestative administrations of the world. when our saviour forbad all rule unto his disciples after the manner of the gentiles , who then possessed all sovereign power in the world , and told them , that it should not be so with them , that some should be great and exercise dominion over others , but that they should serve one another in love , the greatest condescention unto service being required of them who are otherwise most eminent ; he did not intend to take from them , or divest them of that spiritual power and authority in the government of the church which he intended to commit unto them . his design therefore was to declare , what that authority was not , and how it should not be exercised . a lordly or despotical power it was not to be , nor was it to be exercised by penal laws , courts and coercive jurisdiction , which was the way of the administration of all power among the gentiles . and if that kind of power and rule in the church , which is for the most part exercised in the world , be not forbidden by our saviour , no man living can tell what is so . for as to meekness , moderation , patience , equity , righteousness , they were more easie to be found in the legal administrations of power among the gentiles , than in these used in many churches . but such a rule is signified unto them , the authority whereof from whence it proceedeth was spiritual , its object the minds and souls of men only , and the way of whose administration was to consist in an humble , holy , spiritual application of the word of god , or rules of the gospel unto them . ( ) the end of this rule is meerly and solely the edification of the church . all the power that the apostles themselves had either in or over the church , was but unto their edification , cor. . . and the edification of the church consists in the encrease of faith and obedience in all the members thereof , in the subduing and mortifying of sin , in fruitfulness in good works , in the confirmation and consolation of them that stand , in the raising up them that are fallen , and the recovery of them that wander , in the growth and flourishing of mutual love and peace ; and whatever rule is exercised in the church unto any other end , is foreign to the gospel , and tends only to the destruction of the church it self . ( ) in the way and manner of the administration of this rule and government , two things may be considered . ( ) what is internal in the qualifications of the minds of them by whom it is to be exercised . such are wisdom , diligence , love , meekness , patience , and the like evangelical endowments . ( ) what is external , or what is the outward rule of it , and this is the word and law of christ alone , as we have elsewhere declared . ( § . ) from these things it may appear what is the nature in general of that skill in the rule of the church , which we assert to be a peculiar gift of the holy ghost . if it were only an ability or skill in the canon or civil law , or rules of men ; if only an acquaintance with the nature and course of some courts proceeding litigiously by citations , processes , legal pleadings , issuing in pecuniary mulcts , outward coercions or imprisonments , i should willingly acknowledge that there is no peculiar gift of the spirit of god required thereunto . but the nature of it being as we have declared , it is impossible it should be exercised aright without the especial assistance of the holy ghost . is any man of himself sufficient for these things ? will any man undertake of himself to know the mind of christ in all the occasions of the church , and to adminster the power of christ in them and about them ? wherefore the apostle in many places teacheth that wisdom , skill and understanding to administer the authority of christ in the church unto its edification with faithfulness and diligence , are an especial gift of the holy ghost , rom. . , . cor. . . it is the holy ghost which makes the elders of the church it's bishops or overseers , by calling them to their office , acts . . and what he calls any man unto , that he furnisheth him with abilities for the discharge of . and so have we given a brief account of these ordinary gifts which the holy ghost communicates unto the constant ministry of the church , and will do so unto the consummation of all things ; having moreover in our passage manifested the dependance of the ministry on this work of his ; so that we need no addition of pains to demonstrate , that where he goeth not before in the communication of them , no outward order , call or constitution is sufficient to make any one a minister of the gospel . ( § ) there are gifts which respect duties only . such are those which the holy ghost continues to communicate unto all the members of the church in a great variety of degrees , according to the places and conditions which they are in unto their own and the churches edification . there is no need that we should insist upon them in particular , seeing they are of the same nature with them which are continued unto the ministers of the church , who are required to excell in them , so as to be able to go before the whole church in their exercise . the spirit of the gospel was promised by christ unto all his disciples , unto all believers , unto the whole church , and not unto the guides of it only . to them he is so in an especial manner , with respect unto their office , power and duty , but not absolutely or only . as he is the spirit of grace , he quickens , animates and unites the whole body of the church , and all the members of it , in and unto christ jesus , cor. . , . and as he is the administrator of all supernatural gifts , he furnisheth the whole body and all it's members with spiritual abilities unto it's edification , ephes. . , . col. . . and without them in some measure or degree ordinarily we are not able to discharge our duty unto the glory of god. for , ( § . ) . these gifts are a great means and help to excite and exercise grace it self , without which it will be lifeless , and apt to decay . men grow in grace by the due exercise of their own gifts in duties . wherefore every individual person on his own account doth stand in need of them with respect unto the exercise and improvement of grace , zech. . . ( ) most men have , it may be , such duties incumbent on them with respect unto others , as they cannot discharge aright without the especial aid of the spirit of god in this kind . so is it with all them who have families to take care of and provide for . for ordinarily they are bound to instruct their children and servants in the knowledge of the lord , and to go before them in that worship which god requires of them , as abraham did , the father of the faithful . and hereunto some spiritual abilities are requisite : for none can teach others more than they know themselves , nor perform spiritual worship without some spiritual gifts , unless they will betake themselves unto such shifts as we have before on good grounds rejected . ( . ) every member of a church in order according to the mind of christ , possesseth some place , use and office in the body , which it cannot fill up unto the benefit and ornament of the whole , without some spiritual gift . these places are various , some of greater use than others , and of more necessity unto the edification of the church , but all are useful in their kind . this our apostle disputes at large , cor. . , , , , , , , , , &c. all believers in due order do become one body by the participation of the same spirit , and union unto the same head. those who do not so partake of the one spirit , who are not united unto the head , do not properly belong to the body , whatever place they seem to hold therein . of those that do so , some are as it were an eye , some as an hand , and some as a foot : all these useful in their several places , and needful unto one another . none of them is so highly exalted as to have the least occasion of being lifted up , as though he had no need of the rest ; for the spirit distributeth unto every one severally as he will , not all unto any one , save only unto the head our lord jesus , from whom we all receive grace according to the measure of his gift . nor is any so depressed or useless as to say , it is not of the body , nor that the body hath no need of it . but every one in his place and station concurrs to the unity , strength , beauty and growth of the body , which things our apostle disputes at large in the place mentioned . ( ) hereby are supplies communicated unto the whole from the head , ephes. . , . col. . . it is of the body , that is of the church , under the conduct of its officers , that the apostle discourseth in those places . and the duty of the whole it is to speak the truth in love , every one in his several place and station . and herein god hath so ordered the union of the whole church in it self , unto and in dependance on its head , as that through and by not only the supply of every joint , which may express either the officers , or more eminent members of it ; but the effectual working of every part , in the exercise of the graces and gifts of the spirit , doth impart to the whole , the body may edifie it self , and be encreased . wherefore , ( ) the scripture is express , that the holy ghost doth communicate of those gifts unto private believers , and directs them in that duty wherein they are to be exercised , pet. . . every one , that is , every believer walking in the order and fellowship of the gospel , is to attend unto the discharge of his duty , according as he hath received spiritual ability . so was it in the church of corinth , cor. . , , . and in that of the romans , chap. . . as they all of them knew that it was their duty to covet the best gifts , which they did with success , cor. . . and hereon depend the commands for the exercise of those duties , which in the ability of these gifts received they were to perform . so were they all to admonish one another , to exhort one another , to build up one another in their most holy faith. and it is the loss of those spiritual gifts which hath introduced amongst many an utter neglect of these duties , so as they are scarce heard of among the generality of them that are called christians . but blessed be god we have large and full experience of the continuance of this dispensation of the spirit in the eminent abilities of a multitude of private christians , however they may be despised by them who know them not . by some i confess they have been abused , some have presumed on them beyond the line and measure which they have received ; some have been puffed up with them ; some have used them disorderly in churches , and to their hurt ; some have boasted of what they have not received ; all which miscarriages also befell the primitive churches . and i had rather have the order , rule , spirit and practice of those churches that were planted by the apostles , with all their troubles and disadvantages , than the carnal peace of others in their open degeneracy from all those things . ( § . ) it remains only that we enquire how men may come unto , or attain a participation of these gifts , whether ministerial or more private . and unto this end we may observe , ( ) that they are not communicated unto any by a sudden afflatus , or extraordinary infusion , as were the gifts of miracles and tongues , which were bestowed on the apostles and many of the first converts . that dispensation of the spirit is long since ceased , and where it is now pretended unto by any , it may justly be suspected as an enthusiastick delusion . for as the end of those gifts which in their own nature exceed the whole power of all our faculties , is ceased , so is their communication , and the manner of it also . yet this i must say , that the infusion of spiritual light into the mind , which is the foundation of all gifts , as hath been proved , being wrought sometimes suddenly , or in a short season , the concomitancy of gifts in some good measure is oftentimes sudden , with an appearance of something extraordinary , as might be manifested in instances of several sorts . ( ) these gifts are not absolutely attainable by our own diligence and endeavours in the use of means , without respect unto the soveraign will and pleasure of the holy ghost . suppose there are such means of the attainment and improvement of them , and that several persons do with the same measures of natural abilities and diligence use those means for that end , yet it will not follow that all must be equally partakers of them . they are not the immediate product of our own endeavours , no not as under an ordinary blessing upon them . for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , arbitrary largesses or gifts , which the holy spirit worketh in all persons severally as he will. hence we see the different events that are among them who are exercised in the same studies and endeavours ; some are endued with eminent gifts ; some scarce attain unto any that are useful , and some despise them , name and thing . there is therefore an immediate operation of the spirit of god in the collation of these spiritual abilities , which is unaccountable by the measures of natural parts and industry . yet i say , ( ) that ordinarily they are both attained and increased by the due use of means suited thereunto , as grace is also , which none but pelagians affirm to be absolutely in the power of our own wills. and the naming of these means , shall put an issue unto this discourse . among them in the first place is required , a due preparation of soul by humility , meekness and teachableness . the holy spirit taketh no delight to impart of his especial gifts unto proud , self-conceited men , to men vainly puffed up in their own fleshly minds . the same must be said concerning other vitious and depraved habits of mind , by which moreover they are oft-times expelled and cast out after they have been in some measure received . and in this case i need not mention those by whom all these gifts are despised : it would be a wonder indeed if they should be made partakers of them , or at least , if they should abide with them . ( ) prayer is a principal means for their attainment . this the apostle directs unto , when he enjoins us earnestly to desire the best gifts . for this desire is to be acted by prayer , and no otherwise . ( ) diligence in the things about which these gifts are conversant . study and meditation on the word of god , by the due use of means for the attaining a right understanding of his mind and will therein , is that which i intend . for in this course conscientiously attended unto it is , that for the most part the holy spirit comes in , and joins his aid and assistance for furnishing of the mind with those spiritual endowments . ( ) the growth , encrease and improvement of these gifts depends on their faithful use according as our duty doth require . it is trade alone that encreaseth talents , and exercise in a way of duty that improveth gifts . without this , they will first wither and then perish . and by a neglect hereof are they lost every day , in some partially , in some totally , and in some to a contempt , hatred and blasphemy of what themselves had received . lastly , mens natural endowments , with elocution , memory , judgment , and the like , improved by reading , learning , and diligent study , do enlarge , set off and adorn these gifts , where they are received . finis . books sold by will. marshall at the bible in newgate-street . books lately printed of dr. owen ' s. . the true nature of a gospel church , and its government , wherein these following particulars are distinctly handled : i. the subject matter of the church . ii. formal cause of a particular church . iii. of the polity , rule , or discipline of the church in general . iv. the officers of the church . v. the duty of pastors of churches . vi. the office of teachers in the church . vii . of the rule of the church , or of ruling elders . viii . the nature of the polity or rule , with the duty of elders . ix . of deacons . x. excommunication . xi . of the communion of churches . in large quarto , price bound s. . a treatise of the dominion of sin and grace . price bound s. . a brief and impartial account of the nature of the protestant religion , its state and fate in the world , its strength and weakness ; with the ways and indications of the ruin or continuance of its publick national profession . price d. . a brief instruction in the worship of god , and discipline of the churches of the new testament ; by way of questions and answers , with an explication and confirmation of those answers . price bound s. . meditations and discourses concerning the glory of christ ; applied unto unconverted sinners , and saints under spiritual decays , from john . . price bound s. . a guide to church-fellowship and order according to gospel institution . price bound d. these with the rest of dr. owen's works that are in print , are sold by william marshall at the bible in newgate-street ; where you may be supplied of other authors books following . an exposition of the whole book of the revelation , wherein the visions and prophesies of christ are opened and expounded ; by that late reverend divine hanserd knollys . price bound s. d. dr. crisp's works in large quarto , four parts . bound s. a plain and familiar conference , concerning . gospel churches , and order ; for the information and benefit of those who shall seek the lord their god , and ask the way to sion with their faces thitherwards . price bound s. ashwood's heavenly trade , or the best merchandize . price bound s. d. ashwood's best treasure , or the unsearchable riches of christ. bound s. d. mr. mead's effigies , lately engraven and printed on large paper . price d. mr. caryl's effigies , large paper d. dr. owen's effigies in large paper d. mr. bunyan's effigies , large paper d. dr. crisp's effigies in paper d. there is newly printed a stitch'd book , containing six sheets ; entituled , the sufficiency of the spirits teaching : by samnel how. price d. the labours of john bunyan , author of the pilgrims progress , late minister of the gospel , and pastor of the congregation at bedford , collected , and printed in folio , by procurement of his church and friends , and by his own approbation before his death , that these his christian ministerial labours might be preserved in the world. this folio contains ten of his excellent manuscripts , prepared for the press , before his death : and ten of his choice books already printed , but long ago grown scarce , and not now to be had . their titles are as followeth ; viz. manuscripts . . an exposition on the ten first chapters of genesis . . justification by imputed righteousness . . paul's departure and crown . . israel's hope incouraged . . desires of the righteous granted . . the saints priviledge and profit . . christ a compleat saviour . . saints knowledge of christ's love. . the house of the forest of lebanon . . a description of antichrist . books formerly printed . . saved by grace . . christian behaviour . . a discourse of prayer . . the strait gate . . gospel truths opened . . light for them in darkness . . instructsons for the ignorant . . a map of salvation , &c. . the new jerusalem . . the resurrection . price bound s. the application of the foregoing discourse . with respect unto the dispensation of the spirit towards believers , and his holy operations in them and upon them , there are sundry particular duties , whereof he is the immediate object , prescribed unto them . and they are those whereby on our part we comply with him in his work of grace , whereby it is carried on , and rendred useful unto us . now whereas this holy spirit is a divine person , and he acts in all things towards us as a free agent according unto his own will , the things enjoyned us with respect unto him , are those whereby we may carry our selves aright toward such a one , namely , as he is an holy , divine , intelligent person , working freely in and towards us for our good. and they are of two sorts ; the first whereof are expressed in prohibitions of those things which are unsuited unto him , and his dealings with us ; the latter in commands for our attendance unto such duties as are peculiarly suited unto a compliance with him in his operations ; in both which our obedience is to be exercised with a peculiar regard unto him. i shall begin with the first sort , and go over them in the instances given us in the scripture . i. we have a negative precept to this purpose , ephes. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grieve not the holy spirit . consider who he is , what he hath done for you , how great your concern is in his continuance with you ; and withall , that he is a free , infinitely wise and holy agent in all that he doth , who came freely unto you , and can withdraw from you , and grieve him not . it is the person of the holy spirit that is intended in the words , as appears , ( ) from the manner of the expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that holy spirit . ( ) by the work assigned unto him ; for by him we are sealed unto the day of redemption ; him we are not to grieve . the expression seems to be borrowed from isa. . . where mention is made of the sin and evil here prohibited , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but they rebelled , and vexed his holy spirit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to trouble and to grieve , and it is used when it is done unto a great degree . the lxx render it here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is so to grieve , as also to irritate and provoke to anger and indignation , because it hath respect unto the rebellions of the people in the wilderness , which our apostle expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , words of the same signification . to vex therefore is the heightning of grieving by a provocation unto anger and indignation ; which sence is suited to the place and matter treated of , though the word signifie no more but to grieve , and so it is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gen. . . king. . . now grief is here ascribed unto the holy spirit as it is elsewhere , unto god absolutely , gen. . . it repented the lord that he had made man on the earth , and it grieved him at his heart . such affections and perturbations of mind are not ascribed unto god or the spirit but metophorically . that intended in such ascriptions is to give us an apprehension of things as we are able to receive it . and the measure we take of them is their nature and effects in our selves . what may justly grieve a good man , and what he will do when he is unjustly or undeservedly grieved , represent unto us what we are to understand of our own condition with respect unto the holy ghost when he is said to be grieved by us . and grief in the sence here intended , is a trouble of mind arising from an apprehension of unkindness not deserved , of disappointments not expected , on the account of a neer concernment in those by whom we are grieved . we may therefore see hence , what it is we are warned of , when we are enjoyned not to grieve the holy spirit . as , . there must be unkindness in what we do . sin hath various respects towards god , of guilt and filth , and the like . these several considerations of it , have several effects . but that which is denoted when it is said to grieve him , is unkindness , or that defect of an answerable love unto the fruits and testimonies of his love which we have received , that it is accompanied withall . he is the spirit of love , he is love. all his actings towards us and in us , are fruits of love , and they all of them leave an impression of love upon our souls . all the joys and consolation we are made partakers of in this world , arise from a sense of the love of god , communicated in an endearing way of love unto our souls . this requires a return of love and delight in all duties of obedience on our part . when instead hereof , by our negligence and carelesness , or otherwise , we fall into those things or ways which he most abhorrs , he greatly respects the unkindness and ingratitude which is therein , and is therefore said to be grieved by us . . disappointment in expectation . it is known that no disappointment properly can befall the spirit of god. it is utterly inconsistent with his prescience and omniscience . but we are disappointed , when things fall not out according as we justly expected they would , in answer unto the means used by us for their accomplishment . and when the means that god useth towards us , do not , by reason of our sin , produce the effect they are suited unto , god proposeth himself as under a disappointment . so he speaks of his vineyard , i tooked that it should bring forth grapes , and it brought forth wild grapes , isa. . . now disappointment causeth grief . as when a father hath used all means for the education of a child in any honest way or course , and expended much of his estate therein , if he through dissoluteness or idleness fail his expectation and disappoint him , it fills him with grief . they are great things which are done for us by the spirit of god. these all of them have their tendency unto an increase in holiness , light and love. where they are not answered , where there is not a suitable effect , there is that disappointment that causeth grief . especially is this so with respect unto some signal mercies . a return in holy obedience is justly expected on their account . and where this is not , is is a thing causing grief . this are we here minded of , grieve not the spirit whereby ye are sealed unto the day of redemption . so great a kindness should have produced other effects , than those there mentioned by the apostle . . the concernment of the holy spirit in us , concurr to his being said to be grieved by us . for we are grieved by them in whom we are particularly concerned . the miscarriages of others we can pass over without any such trouble . and there are three things that give us an especial concernment in others . ( ) relation , as that of a father , and husband , a brother . this makes us to be concerned in , and consequently to be grieved for the miscarriages of them that are related unto us . so is it with the holy spirit : he hath undertaken the office of a comforter towards us , and stands in that relation to us . hence he is so concerned in us , as that he is said to be grieved with our sins , when he is not so at the sins of them unto whom he stands not in especial relation . ( ) love gives concernment , and makes way for grief upon occasion of it . those whom we love we are grieved for , and by : others may provoke indignation , but they cause not grief , i mean on their own account ; for otherwise we ought to grieve for the sins of all . and what is the especial love of the holy ghost towards us , hath been declared . from what hath been spoken , it is evident what we are warned of , what is enjoyned unto us , when we are caution'd not to grieve the holy spirit , and how we may do so . for we do it , ( ) when we are not influenced by his love and kindness , to answer his mind and will in all holy obedience , accompanied with joy , love and delight . this he deserves at our hands , this he expects from us ; and where it is neglected , because of his concernment in us we are said to grieve him . for he looks not only for our obedience , but also that it be filled up with joy , love and delight . when we attend unto duties with an unwilling willing mind ; when we apply our selves unto any acts of obedience in a bondage or servile frame , we grieve him , who hath deserved other things of us . ( ) when we lose and forget the sense and impressions of signal mercies received by him . so the apostle , to give efficacy unto his prohibition , adds the signal benefit which we receive by him , in that he seals us to the day of redemption ; which , what it is , and wherein it doth consist , hath been declared . and hence it is evident , that he speaks of the holy spirit as dwelling in believers : for as such he seals them . whereas therefore in and by sin , we forget the great grace , kindness and condescension of the holy spirit in his dwelling in us , and by various ways communicating of the love and grace of god unto us ; we may be well said to grieve him . and certainly this consideration , together with that of the vile ingratitude and horrible folly there is in neglecting and defiling his dwelling-place , with the danger of his withdrawing from us on the continuance of our provocation , ought to be as effectual a motive unto universal holiness , and constant watchfulness therein , as any can be proposed unto us . ( ) some sins there are which in an especial manner above others do grieve the holy spirit . these our apostle expresly discourseth of , cor. . , , , , , . and by the connection of the words in this place , he seems to make corrupt communication , which always hath a tendency unto corruption of conversation , to be a sin of this nature , ver . , . secondly , that which we have rendred to vex him , isa. . . is but the heightning and aggravation of his being grieved by our continuance , and it may be obstinacy in those ways whereby he is grieved . for this is the progress in these things . if those whom we are concerned in , as children , or other relations , do fall into miscarriages and sins , we are first grieved by it . this grief in our selves is attended with pity and compassion towards them , with an earnest endeavour for their recovery . but if notwithstanding all our endeavours , and the application of means for their reducement , they continue to go on frowardly in their ways , then are we vexed at them ; which includes an addition of anger and indignation unto our former sorrow or grief . yet in this posture of things we cease not to attempt their cure for a season , which if it succeed not , but they continue in their obstinacy , then we resolve to treat with them no more , but to leave them to themselves . and not only so , but upon our satisfaction of their resolution for a continuance in ways of sin and debauchery , we deal with them as their enemies , and labour to bring them unto punishment . and for our better understanding of the nature of our sin and provocation , this whole scheme of things is ascribed unto the holy ghost with respect unto them . how he is said to be grieved , and on what occasion , hath been declared . upon a continuance in those ways wherewith he is grieved , he is said to be vexed ; that we may understand there is also anger and displeasure towards us ; yet he forsakes us not , yet he takes not from us the means of grace and our recovery . but if we discover an obstinacy in our ways , and an untreatable perverseness , then he will cast us off , and deal with us no more for our recovery : and wo unto us , when he shall depart from us ! so when the old world would not be brought to repentance by the dispensation of the spirit of christ in the preaching of noah , pet. . , . god said thereon , that his spirit should give over , and not always contend with man , gen. . . now the cessation of the operations of the spirit towards men obstinate in ways of sin , after he hath been long grieved and vexed , comprizeth three things . ( ) a subduction from them of the means of grace , either totally by the removal of their light and candlestick , all ways of the revelation of the mind and will of god unto them , rev. . . or as unto the efficacy of the word towards them , where the outward dispensation of it is continued , so that hearing they shall hear , but not understand , isa. . . john . . for by the word it is that he strives with the souls and minds of men. ( ) a forbearance of all chastisement , out of a gracious design to heal and recover them , isa. . . ( ) a giving of them up unto themselves , or leaving them unto their own ways ; which although it seems only a consequent of the two former , and to be included in them , yet is there indeed in it a positive act of the anger and displeasure of god , which directly influenceth the event of things , for they shall be so given up unto their own hearts lusts , as to be bound in them as in chains of darkness unto following vengeance , rom. . , . but this is not all ; he becomes at length a professed enemy unto such obstinate sinners , isa. . . they rebelled and vexed his holy spirit , therefore he was turned to be their enemy , and he sought against them . this is the length of his proceeding against obstinate sinners in this world. and herein also three things are included . ( ) he comes upon them as an enemy to spoil them . this is the first thing that an enemy doth , when he comes to fight against any ; he spoils them of what they have . have such persons had any light , or conviction , any gift , or spiritual abilities , the holy spirit being now become their professed enemy , he spoils them of it all ; from him that hath not shall be taken away , even that which he seemeth to have . seeing he neither had nor used his gifts or talent unto any saving end , being now at an open enmity with him who leut it him , it shall be taken away . ( ) he will come upon them with spiritual judgments , smiting them with blindness of mind , and obstinacy of will , filling them with folly , giddiness and madness in their ways of sin , which sometimes shall produce most doleful effects in themselves and others . ( ) he will cast them out of his territories ; if they have been members of churches , he will order that they shall be cut off , and cast out of them . ( ) he frequently gives them in this world a fore-taste of that everlasting vengeance which is prepared for them . such are those horrours of conscience , and other terrible effects of an utter desperation , which he justly , righteously and holily sends upon the minds and souls of some of them . and these things will he do , as to demonstrate the greatness and holiness of his nature ; so also that all may know what it is to despise his goodness , kindness and love. and the consideration of these things belongs unto us . it is our wisdom and duty to consider as well the ways and degrees of the spirit 's departure from provoking sinners , as those of his approach unto us , with love and grace . these latter have been much considered by many as to all his great works towards us , and that unto the great advantage and edification of those concerned in them . for thence have they learned both their own state and condition , as also what particular duties they were on all occasions to apply themselves unto , as in part we have manifested before , in our discourses about regeneration and sanctification . and it is of no less concernment unto us to consider aright the ways and degrees of his departure , which are expressed to give us that godly fear and reverence wherewith we ought to consider and observe him. david on his sin feared nothing more than that god would take his holy spirit from him , psal. . . and the fear hereof , should influence us into the utmost care and diligence against sin. for although he should not utterly forsake us , which as to those who are true believers is contrary to the tenor , promise and grace of the new covenant , yet he may so withdraw his presence from us , as that we may spend the remainder of our days in trouble , and our years in darkness and sorrow . let him therefore that thinketh he standeth , on this account also take heed lest he fall . and as for them with whom he is , as it were , but in the entrance of his work producing such effects in their minds , as being followed and attended unto , might have a saving event , he may upon their provocations , utterly forsake them in the way and by the degrees before mentioned . it is therefore the duty of all to serve him with fear and trembling on this account . and , secondly ; it is so , to take heed of the very entrances of the course described . have there been such evils in any of us , as wherein it is evident that the spirit is grieved ? as we love our souls we are to take care that we do not vex him by a continuance in them . and if we do not diligently and speedily recover our selves from the first , the second will ensue . hath he been grieved by our negligence in , or of duties , by our indulgence unto any lust , by compliance with , or conformity to the world ; let not our continuance in so doing , make it his vexation . remember that whilst he is but grieved , he continues to supply us with all due means for our healing and recovery . he will do so also when he is yet vexed . but he will do it with such a mixture of anger and displeasure , as shall make us know , that what we have done , is an evil thing and a bitter . but have any proceeded further , and continued long thus to vex him , and have refused his instructions , when accompanied it may be with sore afflictions , or inward distresses that have been evident tokens of his displeasure ? let men souls rouze up themselves to lay hold on him , for he is ready to depart , it may be , for ever . and , thirdly ; we may do well to consider much the miserable condition of those who are thus utterly forsaken by him . when we see a man who hath lived in a plentiful and flourishing condition , brought to extream penury and want , seeking his bread in rags from door to door , the spectacle is sad , although we know , he brought this misery on himself by profuseness or debauchery of life . but how sad is it to think of a man , whom it may be we knew to have had a great light and conviction , to have made an amiable profession , to have been adorned with sundry useful spiritual gifts , and had in estimation on this account , now to be despoiled of all his ornaments , to have lost light , and life , and gifts , and profession , and to lye as a poor withered branch on the dunghill of the world ! and the sadness hereof will be encreased , when we shall consider not only that the spirit of god is departed from him , but also is become his enemy , and fights against him , whereby he is devoted unto irrecoverable ruin. errata . page . line ult dele the end of the first part , in the title-page following blot out being the second part of , in some of the titles blot out the s at vvorks , p. . l. . blot out part ii. a discourse concerning liturgies, and their imposition owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. 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[s.n.], london : . attributed to john owen. cf. mcalpin coll. reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng liturgies. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion a discovrse concerning liturgies , and their imposition . printed in the year , . a discourse concerning liturgies , and their imposition . chap. i. the state of the judaical church . the liberty given by christ. . from the arbitrary impositions of men . . from the observances and rites instituted by moses . the continuance of their observation in the patience and forbearance of god. difference about them stated . legal righteousness and legal ceremonies contended for together , the reason of it . although our present enquiry be meerly after one part of instituted worship under the gospel , and the due performance of it according to the mind of god ; yet there being a communication of some light to be obtained from the turning over of that worship from the mosaical , to the care and practice of the evangelical church , we shall look a little back unto it as therein stated , hoping thereby to make way for our clearer progresse . what was the state of the church of god amongst the jews as to instituted worship , when our blessed saviour came to make the last and perfect discovery of his mind and will , is manifest both from the appointment of that worship in the law of moses , and the practice of it remarked in the gospel . that the rites and ordinances of the worship in the church observed , were from the original in their nature carnal , and for the number many , on both accounts burthensome and grievous to the worshippers , the scripture frequently declares . howbeit the teachers and rulers of the church , being grown wholly carnal in their spirits , and placing their onely glory in their yoke , not being able to see to the end of the things that were to be done away , had in reased those institutions both in number and weight , with sundry inventions of their own , which by their authority they made necessary to be observed by their disciples . in an equal practice of these , divine institutions , and humane inventions , did our lord jesus christ finde the generality of the church at his coming in the flesh . the former being to continue in force until the time of reformation , at his resurrection from the dead should come ; both by his practice , and his teaching as a minister of circumcision , he confirmed and pressed frequently on the consciences of men , from the authority of the law-maker . the latter he utterly rejected , as introduced in an high derogation from the perfection of the law , and the honour of him , whose prerogative it is , to be the sole lawsphar-giver of his church ; the onely fountain and disposer of his own worship . and this was the first dawning of liberty , that with the rising of this day-star did appear to the burthened and languishing consciences of men . he freed them by his teaching from the bondage of pharisaical atbitrary impositions , delivering their consciences from subjection to any thing in the worship of god , but his own immediate authority . for it may not be supposed that when he recommended unto his hearers an attendance unto the teaching of the scribes and pharisees , with an injunction to obey their directions , that he intended ought but those commands which they gave from him ; and according to his mind , whose fear they did outwardly professe ; seeing that both in general and particular he did himself condemn their traditions and impositions ; giving out a rule of liberty from them unto others in his own constant practice . yea and whereas he would do civil things in their own nature indifferent , whereunto he was by no righteous law obliged , to avoid the offence of any which he saw might follow , mat. . . yet would he not practice or give countenance unto , nay nor abstain from condemning of any of their ecclesiastical self invented observances , though he saw them offended and scandalized at him , and was by others informed no lesse , mat. . , , confirming his practice with that standing rule concerning all things relating to the worship of god , every plant which my heavenly father hath not planted shall be rooted up . but he is yet further to carry on the work of giving liberty to all his disciples , that he might take them into a subjection to himself , and his own authority onely . the aaronicall priesthood being the hinge on which the whole ceremonial worship turned , so that upon a change thereof , the obligation of the law unto that worship , or any part of it , was necessarily to cease , our blessed saviour in his death and oblation entering upon the office , and actually discharging the great duty of his priesthood , did virtually put an end to the whole obligation of the first institution of mosaical worship . in his death was the procurement of the liberty of his disciples compleatly finished as unto conscience , the supposed obligation of mens traditions , and the real obligation of mosaical institutions , being by him , ( the first as a prophet in his teaching , the last as a priest in his offering ) dissolved and taken away . from that day all the disciples of christ were taken under his immediate lordship , and made free to the end of the world from all obligations in conscience unto any thing in the worship of god , but what is of his own institution and command . this dissolution of the obligation of the law of commandements contained in ordinances , being declared by his apostles and disciples , became a matter of great difference and debate amongst the jewes to whom the gospel was first preached . those who before had slain him in pursuit of their own charge , that he would bring in such an alteration in the worship of god as was now divulged , were many of them exceedingly entaged at this new doctrine ; and had their prejudices against him and his way much increased , hating indeed the light , because their deeds were evil , these being obstinately bent to seek after righteousnesse ( as it were , at least ) by the works of the law , contended for their ceremonial works as one of the best stakes in their hedge , in whose observance they placed their chiefest confidence of their acceptance with god. but this is not all , many , who falling under powerfull convictions of his doctrine and miracles believed on him , did yet pertinaciously adhere to their old ceremonial worship . partly for want of clear light and understanding in the doctrine of the person and office of the messiah , partly through the power of those unspeakable prejudices which influenced their minds in reference to those rights , which being from of old observed by their forefathers , derived their original from god himself , ( much the most noble pleas and pretences , that ever any of the sons of men had to insist upon , for a subjection to such a yoke , as indeed had lost all power to oblige them ) they were very desirous to mix the observance of them with obedience unto those institutions which they through the lord jesus had superadded to them . things being thus stated amongst the jews , god having a great work to accomplish among and upon them in a short time , would not have the effect of it turn upon this hinge meerly , and therefore in his infinite wisdome and condescention waved the whole contest for a season . for whereas within the space of forty years or thereabout he was to call and gather out from the body , by the preaching of the gospel , his remnant according to the election of grace , and to leave the rest inexcusable , thereby visibly glorifying his justice in their temporal and eternal ruine , it pleased him in a way of connivance and forbearance , to continue unto that people an allowance of the observation of their old worship , until the time appointed for its utter removal and actual casting away should come . though the original obligation in conscience from the first institution of their ceremonies was taken away , yet hence arose a new necessity of the observation of them , even in them who were acquainted with the dissolution of that obligation ; namely from the offence and scandal of them to whom their observance was providentially indulged . on this account the disciples of christ ( and the apostles themselves ) continued in a promiscuous observation of mosaical institutions , with the rest of the body of that people , until the appointed season of the utter rejection and destruction of the apostate churches were come . hence many of the ancients affirm that james the less , living at jerusalem in great reputation with all the people for his sanctity and righteousness , was not to the very time of his martyrdome known to be a christian ; which had been utterly impossible , had he totally abstained from communion with them in legal worship . neither had that old controversie about the feast of the passover any other rise or spring , then the mistake of some who thought john had observed it as a christian , who kept it onely as a judaical feast among the jews ; whence the tradition ran strong that he observed it with them , on the fourteenth day of the moneth , which precise time others turning it into a christian observation , thought meet to lay aside . things being thus stated in the connivance and forbearance of god among the jews , some of them not contented to use the indulgence granted to them in meer patience for the ends before mentioned , began sedulously to urge the mosaical rites upon all the gentiles that were turned unto god. so making upon the matter the preaching of the gospel to be but a new way of proselyting men unto judaism . for the most part it appears , that it was not any mistake or unacquaintedness with the liberty brought in by christ , that made them engage in this quarrel for moses , but that indeed being themselves carnal , and notwithstanding the outward name of christ , seeking yet for righteousness by the law , they esteemed the observation of the ceremonies indispensably necessary unto salvation . this gave occasion unto paul , unto whom the apostleship of the gentiles was in a special manner committed , to lay open the whole mystery of that liberty given by christ to his disciples from the law of moses , as also the pernitious effects which its observance would produce upon those principles which were pressed by the judaical zealots . passing by the peculiar dispensation of god towards the whole nation of the jews , wherein the gentile believers were not concerned ; as also that determination of the case of scandal made at jerusalem , acts . and the temporary rule of condescention as to the abridgment of liberty in some particulars agreed unto thereupon , he fully declares that the time of the appointment was come , that there was no more power in the law of their institutions to bind the consciences of men , and that it was not in the power of all the men in the world , to impose the observation of them , or any like unto them , upon any one though the meanest of the disciples of jesus christ. the mind of christ in this matter being fully made known , and the liberty of his disciples vindicated , various effects in the minds of men ensued thereupon . those who were in their inward principle themselves carnal , notwithstanding their outward profession of the gospel , delighting in , and resting on an outward ceremonious worship , continued to oppose him with violence and fury . those who with the profession of the lord christ had also received the spirit of christ , and were by him instructed as in the perfection of righteousness , so in the beauty and excellency of the worship of the gospel , rejoyced greatly in the grace and priviledge of the purchased liberty . after many contests this controversie was buried in the ruines of the city and temple , when the main occasion of it was utterly taken away . by these degrees were the disciples of christ put into a compleat actual possession of that liberty which he had preached to them , and purchased for them ; being first delivered from any conscientious subjection to the institutions of men , and then to the temporary institutions of god which concerned them not , they were left in a dependance on , and subjection into himself alone , as to all things concerning worship ; in which state he will assuredly continue and preserve them to the end of the world , under the guidance and direction of those rules for the use of their liberty which he has left them in his word . but yet the principle of the difference before mentioned , which is fixed in the minds of men by nature , did not die together with the controversie that mainly issued from it . we may trace it effectually everting it self in succeeding ages . as ignorance of the righteousness of god with a desire to establish their own , did in any take place , so also did endeavours after an outward ceremonies worship : for these things do mutually further and strengthen each other . and commonly proportionable unto mens darkness in the mystery of the righteousness of god in christ , is their zeal for a worldly sanctuary and carnal ordinances . and such hath been the force and efficacy of these combined principles in the minds of carnal men , that under the profession of christianity , they reduced things ( in the papacy ) to the very state and condition , wherein they were in judaism at the time of reformation ; the main principle in the one and the other church in the apostacy , being legal righteousness , and an unsupportable yoke of ceremonious observances in the worship of god. and generally in others the same principles of legal righteousness and a ceremonious worship have their prevalency in a just proportion , the latter being regulated by the former : and where by any means the former is everted , the latter for the most part falls of its own accord ; yea , though riveted in the minds of men by other prejudices also . hence when the soul of a sinner is effectually wrought upon by the preaching of the gospel , to renounce himself and his own righteousness , and being truly humbled for sin , to receive the lord christ by faith , as made unto him of god wisdom , righteousness , sanctification , and redemption , there needs for the most part little arguing to disswade him from resting in , or laying wait upon an out-side pompous worship ; but he is immediately sensible of a delivery from its yoke , which he freely embraceth . and the reason hereof is , because that good spirit by whom he is enabled to believe and receive the lord jesus christ , gives him also an acquittance with , and an experience of the excellency , glory , and beauty of that spiritual communion with god in christ , whereunto believers are called in the gospel , which discovers the emptiness and uselessness of all , which before perhaps he admired and delighted in . for where the spirit of christ is , there is liberty . and these things of seeking a righteousness in christ alone , and delighting in spiritual communion with god , exercising it self onely in the wayes of his own appointment , do inseperably proceed from the same spirit of christ ; as those before mentioned from the same principle of self and flesh. chap. ii. the disciples of christ taken into his own disposal . general things to be observed about gospel institutions . their number small . excess of mens inventions . things instituted brought into a religious relation by the authority of christ. that authority is none other . suitableness in the matter of institutions to be designed to their proper significancy . that discoverable onely by infinite wisdome . abilities given by christ for the administration of all his institutions . the way whereby it was done , eph. . , . several postulata laid down . the sum of the whole state of our question in general . vve have brought unto , and left the disciples of jesus christ in the hand and sole disposal of him their lord and master , as to all things which concern the worship of god , and how he hath disposed of them we are in the next place to consider . now he being the head , lord , and onely law-giver of his church , coming from the bosome of his father , to make the last revelation of his mind and will , was to determine and appoint that worship of god in and by himself , which was to continue to the end of the world . it belongeth not unto our purpose to consider distinctly and apart all the several institutions which by him were ordained . we shall onely observe some things concerning them in general that will be of use in our progress , and so proceed to the consideration of that particular about which we are in disquisition of his mind and will , the worship of god is either moral and internal , or external and of sovereign or arbitrary institution . the former we do not now consider , nor was the ancient original fundamental obligation unto it altered or dissolved in the least by the lord christ. it was as unto superadded institutions , of outward worship , which have their foundation and reason in sovereign will and pleasure , that he took his disciples into his own disposal , discharging them from all obligations to ought else whatever , but onely what he should appoint . concerning these , some few considerations will lead us to what in this discourse we principally intend . and the first is , that they were few , and easie to be observed . it was his will and pleasure , that the faith and love of his disciples should in some few instances be exercised in a willing ready subjection to the impositions of his wisdom and authority . and their service herein he doth fully recompence , by rendring those his institutions blessedly useful to their spiritual advantage . but he would not burden them with observances either for nature or number , like or comparable unto them from which he purchased them liberty . and herein hath the practise of succeeding ages put an excellent lustre upon bis love and tenderness . for whereas he is the lord of his church , to whom the consciences of his disciples are in an unquestionable subjection , and who can give power and efficacy to his institutions to make them useful to their souls ? yet when some of their fellow servants came , i know not how , to apprehend themselves enabled to impose arbitrarily their appointments , for reason seeming good to their wisdom , they might have been counted moderate , if they had not given above ten commandments , for his one . bellarmine tells us indeed , that the laws and institutions of the church that absolutely bind all christians , so that they sin if they omit their observation , are upon the matter but four ; namely , to observe the fasts of lent and ember-weeks , to keep the holy dayes , confession once a year , and to communicate at easter : de rom. pon●●f . lib. . cap. . but whereas they double the number of the sacred ceremonies instituted by christ , and have every one of them a great number of subservient observations attending on them ; so he must be a stranger to their councels , cannon-laws , and practises that can believe his insinuation . again , as the institutions and ordinances of christ in the outward worship of god , whose sole foundation was in his will and pleasure , were few and easie to be observed , being brought into a relation of worship unto god by vertue of his institution and command , without which no one thing in their kind can do so more then another ; so they were for the matter of them such as he knew had an aptnesse to be serviceable unto the significancy whereunto they were appointed by him , which nothing but infinite wisdome can judge of . and this eternally severs them from all things of mens inventions , either to the same purpose , or in the same way to be used . for as whatever they shall appoint in the worship of god , can have no significancy at all as unto any spiritual end , for want of a christ-like authority in their institution , which alone can add that significancy to them , which in themselves without such an appointment they have not ; so they themselves want wisdome to chuse the things which have any fitnesse or aptitude to be used for that end , if the authority were sufficient to introduce with them , such a significancy . there is nothing they can in this kind fix upon , but as good reason as any they are able to tender for the proof of their expedience unto the end proposed to them , will be produced to prove them meet for a quite other signification and purpose , and the contrary unto them , as least things diverse to them , be asserted with as fair pretences , as meet to be used in their place and room . but that which we principally shall observe in and about christs institutions of gospel worship , is the provision that he made for the administration of it acceptably unto god. it is of the instituted worship of his publick assemblies that we treat . the chiefest acts and parts thereof may be referred to these three heads , preaching of the word , administration of the sacraments , and the exercise of discipline ; all to be performed with prayer and thanksgiving . the rule for the administration of these things so far as they are purely of his institution , he gave his disciples in his appointment of them . persons also he designed to the regular administration of these his holy things in the assemblies of his saints ; namely , pasters and teachers to endure to the end of the world , after those of an extraordinary employment under him , were to cease . it remaineth then to consider how the persons appointed by him unto the administration of these holy things in his assemblies , and so to the discharge of the whole publick worship of god , should be enabled thereunto , so as the end by him aimed at of the edification of his disciples , and the glory of god might be attained . two ways there are whereby this may be done . first by such spiritual abilities for the discharge and performance of this whole work as will answer the mind of christ therein , and so serve for the end proposed . secondly , by the prescription of a form of words whose reading and pronunciation in these administrations should outwardly serve as to all the ends of the prayer and thanksgiving required in them , which they do contain . it s evident that our saviour fixt on the former way ; what he hath done as to the latter , or what his mind is concerning it , we shall afterwards enquire , for the first , as in many other places so signally in one the apostle acquaints us with the course he has taken , and the provision that he hath made , namely , ephes. . , , , , , , , . unto every of us is given grace , according to the measure of the gift of christ. wherefore he saith when he ascended up on high , he led captivity captive , and gave gifts unto men . and he gave some apostles , some prophets , and some evangelists , and some pastors and teachers for the perfect●ng of the saints for the work of the ministry , for the edifying of the body of christ , till we all-come in the unity of the faith and the knowledge of the son of god , unto a perfect man , unto the measure of the stature of the fulness of christ , &c. the thing aimed it is the bringing of all the saints and disciples of christ , the whole church , to that measure and perfection of grace which christ hath assigned to them in this world , that they may be meet for himself to receive in glory . the means whereby this is to be done and effected is the faithful , regular , and effectual discharge of the work of the ministry , unto which the administration of all his ordinances and institutions do confessedly belong . that this work may be discharged in an orderly manner to the end mentioned , he has granted unto his church , the offices mentioned to be executed by persons variously called thereunto according to his mind and will. the onely enquiry remaining is , how these persons shall be enabled for the discharge of their office , and so accomplishment of the work of the ministry . this he declares is by the communication of grace and spiritual gifts from heaven unto them by christ himself . here lyeth the spring of all that followeth ; the care hereof he hath taken upon himself unto the end of the world . he that enabled the shoulders of the levites to bear the ark of old , and their arms to slay the sacrifices , without which natural strength those carnal ordinances could not have been observed ( nor was the ark to be carried from supply of defect of ability in the levites ) hath upon their removal , and the institution of the spiritual worship of the gospel , undertaken to supply the administratours of it with spiritual strength and abilities for the discharge of their work , allowing them supply of the defect of that which he hath taken upon himself to perform . i suppose then that these ensuing will seem but reasonable postulata . . that the means which jesus christ hath appointed for the attaining of any end is every way sufficient for that purpose whereunto it is so appointed : his wisdome exacts our consent to this proposition . . that what he hath taken upon himself to perform unto the end of the world , and promised so to do , that he will accomplish accordingly ; here his faithfulnesse requires our assent . . that the communication of spirituall gifts and graces to the ministers of the gospel is the provision that christ hath made for the right discharge of the work of their ministry , unto the edification of his body . this lyes plain in the text. . that the exercise and use of those gifts in all those administrations for which they are bestowed , are expected and required by him . the nature of the thing it self , with innumerable testimonies confirm this truth also . . that it is derogatory to the glory , honour and faithfulness of the lord jesus christ to affirm that he ceaseth to bestow gifts for the work of the ministry , whilest he continueth and requireth the exercise and discharge of that work . what hath befallen men , or doth yet befall them through the wretched sloth , darkness and unbelief , which their wilfull neglect of dependence on him , or of stirring up , or improving of what they do receive from him , and the mischiefs that have accrewed to the church by the intrusion of such persons into the place and office of the ministry as were never called nor appointed by him thereunto , are not to be imputed unto any failing on his part , in his promise of dispensing the gifts mentioned to the end of the world . of which several positions we shall have some use in our further progress . our lord jesus christ then having delivered his disciples from the yoke of mosaical institutions which lay upon them from of old , as also from being intangled in their consciences by or from any inventions of men imposed on them , giving them rules for the practice of the liberty whereunto by him they were vindicated , taking them for the future into his own sole disposal in all things concerning the worship of god , he appoints in his sovereign authority both the ordinances which he will have alone observed in his church , and the persons by whom they are to be administred , furnishing them with spiritual abilities to that end and purpose , promising his presence with them to the end of the world , commands them to set such in his name and strength in the way and unto the work that he hath allotted to them . that now which on this foundation we are further to enquire into is , whether over and above what we have recounted , our saviour hath appointed , or by any ways given allowance unto the framing of a stinted form of prayers and praises to be read and used by the administratours of his ordinances in their administration of them ; or whether the prescription and imposing of such a form or liturgy upon those who minister in the church , in the name and authority of christ , be not contrary to his mind , and cross to his whole design , for perpetuating of his institutions to the end of the world , in due order and manner . and this we shall do ; and withall discover the rise and progress which such liturgies have had , and made in the church of god ? chap. iii. of the lords prayer , and what may be concluded from thence , as to the invention and imposition of liturgies in the publick worship of god. the liberty whereunto christ vindicated , and wherein he left his disciples . the first plea used to give countenance unto the composing and imposing of liturgies , is taken from that act of our saviour himself , who upon the request of his disciples composed for them a form of prayer , which being recorded in the gospel , is said to have the force of an institution , rendring the observation or use of that form a necessary duty unto all believers to the end of the world . and this plea is strengthened by a discovery which some learned men say they have made , namely that our blessed saviour composed this form which he delivered to his disciples , out of such other forms as were then in ordinary use among the jewes ; whereby ( they say ) he confirmed that practice of prescribing forms of prayer among them ; and recommended the same course of proceeding , by his so doing unto his disciples . now though it be very hard to discover how upon a supposition that all which is thus suggested is the very truth , any thing can be hence concluded to the justification of the practice of imposing liturgies , now enquired into ; yet that there may be no pretence left unto a plea , though never so weak and infirm , of such an extract as this layes claim unto , it will be necessary to consider the severals of it . it is generally apprehended that our saviour in his prescription of that form of prayer unto his disciples did aim at two things . . that they might have a summary symbole of all the most excellent things they were to ask of god in his name , and so a rule of squaring all their desires and supplications by . this end all universally concur in : and therefore matthew considering the doctrinal nature of it , gives it a place in the first recorded sermon of our saviour , by way of anticipation , and mentions it not when he comes to the time wherein it was really first delivered by him . . for their benefit and advantage , together with other intercessions that they should also use the repetition of those words , as a prescript form wherein he had comprized the matter of their requests and petitions . about this latter , all men are not agreed in their judgements , whether indeed our saviour had this aim in it or no. many learned men suppose that it was a supply of a rule and standard of things to be prayed for , without prescribing to them , the use or rehearsal of that form of words that he aimed at . of this number are musculus , gortius , and cornelius à lapide , with many others ; but it may suffice to intimate that some of all sorts are so minded . but we shall not in the case in hand make use of any principle so far obnoxious unto common prejudice , as experience proves that opinion of those learned men to be . let it therefore be taken for granted , that our saviour did command that form to be repeated by his disciples ; and let us then consider what will regularly ensue thereupon . our saviour at that time was minister of the circumcision , and taught the doctrine of the gospel under and with the observation of all the worship of the judaical church . he was not yet glorified , and so the spirit was not as yet given ; i mean that spirit which he promised unto his disciples , to enable them to perform all the worship of god by him required at their hands , whereof we have before spoken . that then which the lord jesus prescribed unto his disciples for their present practise in the worship of god , seems to have belonged unto the oeconomy of the old testament . now to argue from the prescription of , and outward helps for the performance of the worship of god under the old testament , unto a necessity of the like or the same under the new , is upon the matter to deny that christ is ascended on high , and to have given spiritual gifts unto men , eminently distinct from , and above those given out by him under the judaical padogogy . however their boldness seems unwarrantable , if not intollerable , who to serve their own ends upon this prescription of his , do affirm that our lord jesus composed this form out of such as were then in common use among the jews . for as the proof their assertion which they insist on , namely the finding of some of the things expressed in it , or petitions of it in the writings of the jews , the eldest whereof is some hundreds of years younger then this prayer it self , is most weak and contemptible ; so the affirmation it self is exceeding derogatory to the glory and honour of his wisdom , assigning unto him a work so unnecessary and trivial , as would scarce become a man of ordinary prudence and authority . but yet to carry on the work in hand , let it be supposed that our saviour did command that form of prayer out of such as were then customarily used among the jews , which is false , and asserted without any colour of proof , also that he prescribed it as a form to be repeated by his disciples , which we have shewn many very eminently learned men to deny ; and that though he prescribed it as a minister to the judaical church , and to his disciples whilst members of that church , under the oeconomy of the old testament , not having as yet received the spirit and gifts of the new , yet that he did it for the use and observance of his disciples to the end of the world , and that not as to the objective regulation of their prayers , but as to the repetition of the words ; yet it doth not appear how from all these concessions any argument can be drawn to the composition and imposition of liturgies , whose rise and nature we are enquiring after . for it is certain , that our saviour gives this direction for the end which he intends in it , not primarily as to the publick worship of the assemblies of his disciples , but as to the guidance of every individual saint in his private devotion , matth. . , . now from a direction given unto private persons , as to their private deportment in the discharge of any religious duty , to argue unto a prescription of the whole worship of god in publick assemblies , is not safe , but that we may hear the argument drawn from this act of our saviour speak out all that it hath to offer , let us adde this also to the fore-mentioned presumptions , that our saviour hath appointed and ordained , that in the assemblies of his disciples in his worship by him required , they who administer in his name in and to the church , should repeat the words of this prayer , though not peculiarly suited to any one of his institutions , what will thence be construed to ensue ? why then it is supposed that this will follow ; that it is not onely lawful , but the duty of some men to compose other forms , an hundred times as many , suited in their judgment to the due administration of all ordinances of worship in particular , imposing them on the evangelical administrators of those ordinances , to be read by them , with a severe interdiction of the use of any other prayers in those administrations , bellarmine de pont. rom. lib. . cap. . argues for the necessity of the observation of rites indifferent , when once commanded by the church , from the necessity of the observation of baptism , in its self a thing indifferent , after it was commanded by christ. some think this is not to dispute but blaspheme . nor is the inference before mentioned of any other complexion . when it shall be made to appear that whatever it was lawful for the lord christ to do , and to prescribe to his church and disciples in reference to the worship of god , the same , or any thing of the like nature , it is lawful for men to do , under the pretence of their being invested with the authority of the church , or any else whatever , then some colour will be given to this argument ; which being raised on the tottering suppositions before mentioned , ends in that which seems to deserve an harder name , then at present we shall affix unto it . and this is the stare and condition wherein the disciples of christ were left by himself , without the least intimation of any other impositions in the worship of god to be laid upon them . not in any thing , or by any act of his did he intimate the necessity , or lawful use of any such liturgies as these which we are enquiring after , or prescribed and limitted forms of prayers or praises to be used or read in the publick administration of evangelical institutions , but indeed made provision rendring all such prescriptions useless ; and because they cannot be made use of , but by rejection of the provision by himself made , unlawful . chap. iv. of the worship of god by the apostles . no liturgies used by them , nor in the churches of their plantation . argument from their practice . reasons pleaded for the use of liturgies . disabilities of church officers for gospel administration to the edification of the church . uniformity in the worship of god. the practice of the apostles as to these pretences considered . of other impositions . the rule given by the apostles . of the liturgies fulsly ascribed unto some of them . our next enquiry is after the practise of the apostles , the best interpretation of the mind of the lord jesus christ , as to the agenda of the church , or what he would have done therein in the worship of god , and how . that one end of their being furnished with the spirit of christ , was the right and due administration of his ordinances in his church , to the edification of his disciples , i suppose will not be denied . by vertue of his assistance , and the gifts from him received , they discharged this part of their duty accordingly . that they used any liturgies in the church worship wherein they went at any time before the disciples , cannot with any colour of proof be pretended . the scripture gives us an account of many of their prayers , of none that were a repetition of a form. if any such were used by them , how came the memory of them utterly to perish off the earth ? some indeed of the ancients say that they used the lords prayer in the consecration of the eucharist , which by others is denied , being in its self improbable , and the testimonies weak that are produced in behalf of its assertion . but as hath been shewed , the use of that prayer no way concerns the present question . there are no more christs but one ; to us there is one lord jesus christ. for him who hath affirmed , that it is likely they used forms of prayer and homilies composed for them by saint peter , i suppose he must fetch his evidence out of the same authors that he used , who affirmed that jesus christ himself went up and down singing mass. the practice then of the apostles is not , as far as i know , by any sober and learned persons controverted in this matter . they administred the holy things of the gospel , by vertue of the holy gifts they had received . but they were apostles . the enquiry is , what directions and commands they gave unto the bishops or pastors of the churches which they planted , that they might know how to behave themselves in the house and vvorship of god. vvhatever they might do in the discharge of their duty by vertue of their extraordinary gifts , yet the case might be much otherwise with them , who were intrusted with ordinary ministerial gifts onely . but we do not find that they made any distinction in this matter between themselves and others . for as the care of all the churches was on them , the duties whereof they were to discharge by vertue of the gifts they had received , according to their commission impowering them thereunto , so to the bishops of particular churches , they gave charge to attend unto the administration of the holy things in them , by vertue of the gifts they had received to that purpose , according to the limits of their commission . and upon a supposition that the apostles were enabled to discharge all gospel administrations to the edification of the church , by vertue of the gifts they had received , which those who were to come after them in the performance of the same duties , should not be enabled unto , it cannot be imagined but that they would have provided a supply for that want and defect themselves ; and not have left the church halt and maimed to the cure of those men , whose weakness and unfitness for the duty was its disease . so then neither did the apostles of our lord jesus christ use any liturgies , in the sence spoken of , in their administration of the worship instituted by him in his church , nor did they prescribe or command any such to the churches , or their officers that were planted in them ; nor by any thing intimate the usefulness of any such liturgy , or form of publick worship as after ages found out and used . thus far then is the liberty given by christ unto his church preserved intire , and the request seems not immodest that is made for the continuance of it . when men cry to god for the liberty in his worship , which was left unto them by christ and his apostles , he will undoubtedly hear , though their fellow servants should be deaf to the like requests made unto them : and truly they must have a great confidence in their own wisdome and sufficienty , who will undertake to appoint and impose on others the observation of things in the worship of god , which neither our lord jesus , nor his apostles did appoint or impose . two things are principally pretended as grounds of the imposition of publick liturgies . first , the disability of the present ministers of the churches to celebrate and administer the ordinances of the gospel to the honour of god , and edification of the church without the use of them . secondly , the great importance of uni●ormity in the worship of god , not possibly to be attained , but by vertue of this expedient , i desire to know whether these arguments did occur the consideration of the apostles or no : if they shall say they did ; i desire to know why they did not make upon them the provision now judged necessary , and whether those that so do , do not therein preferre their wisdome and care for the churches of god , unto the wisdome and care of the apostles . if it shall be said , that the bishops or pastors of the churches , in their dayes had abilities for the discharge of the whole work of the ministry without this relief , so that the apostles had no need to make any such supply . i desire to know from whom they had these abilities ; if it be said that they had them from jesus christ , i then shall yet also further ask , whether ordinary bishops or pastors had any other gifts from jesus christ , but what he promised to bestow on ordinary bishops and pastors of his churches ; it seems to me that he bestowed no more upon them then he promised to bestow , viz. gifts for the work of the ministry , with an especial regard to that outward condition of his churches , whereunto by his providence they were disposed . it will then in the next place be enquired , whether the lord jesus christ promised to give any other gifts to the ordinary bishops and pastors of the churches in those dayes , then he promised to all such officers in his church to the end of the world. if this appear to be the state of things , that the promise by vertue whereof they received those gifts and abilities for the disdarge of their duty , which rendred the prescription of liturgies needless , as to the first ground of them pretended ; did and do equally respect all that succeed in the same office and duty , according to the mind and will of christ unto the end of the world , is not the pretended necessity derogatory to the glory of the faithfulness of jesus christ , as plainly intimating that he doth not continue to fulfil his promise ; or at least a full declaration of mens unbelief , that they do not , nor will depend upon him for the accomplishment of the same . thus the first pretended ground of the necessary use of such liturgies as we speak of , endeth in a reflection upon the honour of our lord jesus , or a publication of their own unbelief , and apostacy . the second is like the former . it will not , i suppose , be denied but that the apostles took care for the unity of the churches , and for that uniformity in the worship of god which is acceptable unto him . evidence lyes so full unto it in their writings , that it cannot be denied . great weight every where they lay upon this duty of the churches , and propose unto them the wayes whereby it may be done , with multiplied commands and exhortations to attend unto them . whence is it then that they never once intimate any thing of that which is now pressed , as the onely medium for the attaining of that end ? it cannot but seem strange to some , that this should be the onely expedient for that uniformity which is acceptable unto god , and yet not once come into the thoughts of any of the apostles of christ , so as to be commended unto the churches for that purpose . considering the many treacheries that are in the hearts of men , and the powerfull workings of unbelief under the most solemn outward professions , i fear it will appear at the last day , that the true rise of most of the impositions on the consciences of men , which on various pretences are practised in the world , is from the secret thoughts that either christ doth not take that care of his churches , nor make that supply unto them of spiritual abilities for the work of the ministry , which he did in the days of old ; or that men are now grown wiser then the apostles , and those who succeeded them in the administration of the things of god , and so are able to make better provision for attaining the end they professedly aimed at , then they knew how to do . the heathen i confess thought forms of prayer to a means of preserving an uniformity in their religious worship . hence they had a solemn form for every publick action ; yea , for those orations which the magistrates had unto the people . so levius informs us , that when sp. posthumius the consul was to speak unto the people about the wickednesses that were perpetrated by many under the pretence of some bacchanalian superstition , he gave them an account of the usefulness of the solenne precationis carmen , which he had recited to keep out , and prevent such differences about their religion as were then fallen out , lib , . concione advocat a cum solenne precationis carmen , quod praefari priusquam populum alloquantur , magistratus solent , peregisset consul , it a caepit . nulli unquam concioni , quirites , tam non solum apta , sed etiam necessaria haec solennis deorum comprecatio fuit , quae nos admoneret , hos esse deos quos colerevenerari , precarique majores vestri instituissent , non illos , &c. but i hope we shall not preferre their example and wisdome before that of our lord christ , and his apostles . were prejudices removed , and self-interests laid out of the way , a man would think there were nor much more necessity for the determination of this difference ; christ , and his apostles , with the apostolical churches , knew no such liturgies . at least it seems as was said not an unreasonable request to ask humbly and peaceably at the hands of any of the sons of men , that they would be pleased to allow unto ministers of the gospel that are sound in the faith , and known so to be , who will willingly submit the tryal of their ministerial abilities to the judgement of any who are taught of god , and enabled to discern of them aright , that liberty in the worship of god which was confessedly left unto them by christ and his apostles . but the state of things is altered in the world. at a convention of the apostles and others , wherein the holy ghost did peculiarly preside , when the question about impositions was agitated , it was concluded that nothing should be imposed on the disciples but what was necessary for them to observe antecedently to any impositions , acts . . necessary though not in their own nature , yet in the posture of things in the churches , necessary to the avoidance of scandal , whereby the observation of that injunction was to be regulated . nor was there among the things called necessary the imposition of any one thing positively to be practised by any of the disciples in the worship of god , but onely an abridgement of their liberty in some few external things , to which it did really extend . but that spirit of wisdome , moderation , and tenderness whereby they were guided being rejected by men , they began to think that they might multiply impositions as to the positive practice of the disciples of christ in the vvorship of god at their pleasure , so that they could pretend that they were indifferent in themselves before the imposition of them , which gives as they say , a necessity to their observations ; which proceeding must be left to the judgement-seat of jesus christ , matth. . . it is not worth our stay to consider what is pretended concerning the antiquity of liturgies , from some yet extant that bear the names of some of the apostles or evangelists . there is one that is called by the name of james , printed in greek and latine ; another ascribed unto peter , published by lindanus ; one also to matthew , called the aeohtopick ; another to mark , which are in the bible p. p. and pains have been taken by santesius , pamelius and others , to prove them genuine ; but so much in vain as certainly nothing could be more . nor doth baronius in their lives dare ascribe any such thing unto them . we need not any longer stay to remove this rubbish out of our way . they must be strangers to the spirit , doctrine , and writings of the apostles , who can impose such trash upon them , as these liturgies are stuffed withall ? the common use of words in them not known in the ages of the apostles , nor of some of them ensuing ; the parts in them whose contrivers and framers are known to have lived many ages after ; the mentioning of such things in them , as were not once dreamed of in the dayes whereunto they pretend , the remembrance of them in them as long before them deceased , who are suggested to be their authours . the preferring of other liturgies before them when once liturgies came in use , with a neglect of them ; which the utter silence of the first christian writers , stories , councels concerning them , do abundantly manifest that they are plainly suppositions , of a very late fraud and invention . yea , we have testimonies clear enough against this pretence . in gregor . lib. . epist. . alcuinus , amatorius , rabanus , lib. p. p. tom . . with whom consent walafridus , strabo , rupertus titiensis , berno , radulphus tangrensis , and generally all that have written any thing about liturgies in former days , many of whom shew how , when , and by whom the several parts of that publick form which at length signally prevailed were invented and brought into use . chap. v. the practice of the churches in the first three centuries as to forms of publick worship . no set forms of liturgies used by them . the silence of the first writers concerning them . some testimonies against them . it is not about stinted forms of prayer in the worship and service of god , by those who of their own accord do make use of that kind of assistance , judging that course to be better then any thing they can do themselves in the discharge of the work of the ministry , but of the imposition of forms on others who desire to stand fast in the liberty with which christ hath made them free , that we enquire . this freedome we have manifested to have been purchased for them by the lord jesus , and the use of it continued by the apostles in their own practice , and to the churches planted by themselves . and this will one day appear to have been a sufficient plea for the maintenance of that liberty to the end of the world . now though what is purely matter of fact among the succeeding churches , be not so far argumentative as to be insisted on as a rule exactly binding us to the imitation of it ; yet it is deservedly worthy of great consideration , and not hastily to be rejected , unless it be discovered to have been diverse from the word whereunto we are bound in all things to attend . we shall therefore make some enquiry into the practice of those churches , as to this matter of prescribing of forms of prayer in publick church administrations , so farre as any thing thereof is by good antiquity transmitted unto us . our first enquiry shall be into the three first centuries , wherein confessedly the streams of gospel institutions did run most clear and pure from humane mixtures , then in those following , although few of the teachers that were of note do escape from animadversions from those , that have come after them . it cannot be denied but that for the most part the churches and their guides within the space of the time limitted , walked in the paths marked out for them by the apostles , and made conspicuous by the footsteps of the first churches planted by them . it doth not then appear , for ought as i can yet discover , that there was any attempt to invent , frame and compose any liturgies or prescribed forms of administring the ordinances of the gospel , exclusive to the discharge of that duty by vertue of spiritual gifts received from jesus christ , much less for an imposition of any such forms on the consciences and practice of all the ministers of the churches within the time mentioned , if any be contrary minded , it is incumbent on them to evince their assertion by some instances of unquestionable truth . as yet , that i know of , this is not performed by any . buronius ad an , christi . num . , , , &c. treating expresly of the publick prayers of the ancient christians , is wholly silent as to the use of any forms amongst them ; though he contends for their worshipping towards the east , which custome when it was introduced , is most uncertain : but most certain that by many it was immoderately abused , who expresly worshipped the rising sun ; of which abominable idolatry among christians , leo complains serm. . de nativitate . indeed the cardinal ad an. . , . faintly contends , that some things in the liturgy of james were composed by him , because some passages and expressions of it are used by cyril of jerusalem in his mistagog . . but whereas cyril lived not within the time limitted unto our enquiry , and those treatises are justly suspected to be suppositions , nor is the testimony of that liturgy , once cited or mentioned by him , the weakness of this insinuation is evident . yea , it is most probable that whosoever was the composer of that forged liturgy , he took those passages out of those reputed writings of cyril , which were known in the church long before the name of the other was heard of . i know no ground of expectation of the performance of that , which as yet men have come short in , namely , in producing testimonies for the use of such liturgies as we are enquiring after , considering the diligence , ability , and interest of those have been already engaged in that enquiry . now the silence of those , who in all probability would have given an account of them , had any such been in use in their dayes , with the description they gave us of such a performance of the worship of god in the assemblies of christians , as is inconsistent with , and exclusive of such prescribed forms as we treat of , is as full an evidence in this kind as our negative is capable of . in those golden fragments of antiquity which we have preserved by eusebius , i mean the epistles of the church of smyrna , about the martyrdome of polycarpus , and of the churches of vienna and lyons , concerning their persecution , we have not the least intimation of any such forms of service . in the epistle of clemens , or the church of rome to the church of corinth , in those of ignatius , in the writings of justin martyr , clemens , tertullian , origen , cyprian , and their contemporaries , there is the same silence concerning them . the pseudopegraphical writings that bear the names of the men of those dayes , with any pretence of considerable antiquity , as the canons of the apostles , quaestiones ad orthodoxos , dionysius hierarch . divin . nom. will not help in the cause . for though in some of them there are prayers mentioned , and that for and about such things as were not in rerum natura , in the dayes wherein those persons lived , unto whose names they are falsly ascribed ; yet they speak nothing to the point of liturgies as stated in our enquiry . something i confess may be found in some of the writings , of some one or two of those of the third century , intimating the use of some particular prayers in some churches ; so origen . homil. . in hierimea . ubi frequenter in or at ione dicimus , da omnipotens , da nobis partem cum prophetis , da cum apostolis christi tui , tribue ut inveniamur ad vestigia unigeniti tui . but whether he speaks of a form , or of the matter onely of prayer , i know not . but such passages belong not unto our purpose . those who deal expresly about the order , state , and condition of the churches , and the worship of god in them , their prayers and supplications knew nothing of prescribed liturgies ; yea , they affirm plainly that which is inconsistent with the use of them . the account given of the worship of the christians in those dayes by justin martyr , and tertullian , is known as having been often pleaded . i shall onely mention it in our passage , and begin with the latter . illue , saith he , ( that is towards heaven ) suspicientes christiani ( not like the idolaters who looked on their idols and images ) manibus expausis ( not embracing altars or images as did the heathen ) quia innocuis capite nudo , quia non crubescimus denique sine monitore , quia de pectore oramus , not as they who repeat their prayers after their priests or sacrificers , but powring out our prayers conceived in our breasts , apol. cap. . and again cap. . corpus s●mus de cons●ientia , religionis & discipl naeunit te , & spei foedere coimus in caetum & congregationem , ut ad deum quasi vi facta precatiombus ambiamus orantes . haecavis deo grata est . oramus etiam , &c. whether this description of the publick worship of the christians in those days be consistent with the prescribed forms contended about , impartial men may easily discern . the former treateth of the same matter in his apology in several places of it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atheists sai●h he , we are not , seeing we worship the maker of the world , affirming indeed as we are taught that he stands in no need of bloud drink-offerings or incense , in all our oblations we praise him according to our abil●ties , with ( or in the way of ) prayer and thanksgivings . this was it seems the liturgie of the church in the days of justin martyr , they called upon god with prayer and thanksgivings according to the abilities they had received . the like account he gives of the prayers of persons converted to prepare themselves for baptism , as also of the prayers of the administratiours of that ordinance . afterward also treating of the joyning the baptized person unto the church ; and the administration of the lords supper in the assembly he adds . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. after the believer who to joyned unto us is thus washed , we bring him to those who are called brethren ( that is the body of the church ) th●ther where they are gathered together for to make their prayers and supplications for themselves and him who is ( newly ) illuminated , &c. these prayers he declares afterwards , were made by him who did preside among the brethren in the assembly , that is the bishop or pastor , who when he had finished his prayer , the whole people cried amen ; which leaves small room for the practice of any liturgy that is this day extant , or that hath left any memory of its self in the world . these prayers and supplications he addeth that the president of the assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , powreth out according to his ability ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : he doth this work at large , or continues long in his work of ( praises unto god in the name of jesus christ. ) i know some have excepted against the usual interpretation of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; although they have not been able to assign any other tolerable sense unto them , besides that which they would willingly oppose . but as the rendring of them according to his ability , or as he is able may not onely be justified but evinced to be the onely sense the words are capable of , so the argument in hand doth not as to its efficacy depend on the precise signification of those two words , but on the whole contexture of the holy martyrs discourse ; so relating to the worship of the churches in those dayes , as to manifest that the use of prescribed forms of liturgies to be read in them was then utterly unknown . i suppose it will be granted that the time we have been enquiring into , namely , the first years after christ , was the time of the churches greatest purity , though out of her greatest prosperity ; that the union of the several churches was preserved , beyond what afterward was ever in a gospel way attained , and the uniformity in worship which christ requires observed amongst them ; but all this while the use of these liturgies was utterly unknown ; which makes the case most deplorable , that it should now be made the hinge whereon the whole exercise of the ministry must 〈◊〉 , it being a thing not onely destitute of any warrant from christ and his apostles , but utterly unknown to 〈◊〉 churches whose antiquity gives them deservedly reverence withall ; and so cannot claim its spring and original anteced●●● to such miscarryings and mistakes in the churches , as all acknowledge to deserve a narrow and serious weighing and consideration ; we may then , i suppose , without giving occasion to the just imputation of any mistake , affirm , that the composing and imposition of liturgies to be necessarily used or read in the administration of the ordinances of the gospel , is destitute of any plea or pretence , from scripture , or antiquity . chap. vi. the pretended antiquity of liturgies disproved . the most ancient . their variety . canons of counsels about forms of church administrations . the reasons pleaded in the justification of the first invention of liturgies answered . their progresse and end . considering with what confidence the antiquity of liturgies in the churches of christ hath been pretended , it may seem strange to some that we should so much as attempt to divert them of that plea and pretence . but the love of the truth enforceth us to contend against many prejudices in this matter . may a denial of their antiquity with the reasons of that denial tendered , provoke any to assert it by such testimonies , as we have not as yet had the happiness to come to an acquaintance with , the advantage as well as the trouble will be theirs who shall so do . onely in their endeavour to that purpose , i shall desire of them that they would not labour to impose on those whom they undertake to inform , by the ambiguous use of some words among the ancient , nor conclude a prescribed form of administration when they find mention of the administration it self , nor reckon reading of the scriptures , or singing of psalms as parts of the liturgy contended about , nor from the use of some particular prayer by some persons , argue for the equity or necessity of composing such entire liturgies , or offices as they call them , for all evangelical administratours , and their necessary observation . so that these conditions be observed , i shall profess my self much engaged unto any one who shall discover a rise of them within the limits of the antiquity that hath been usually pretended and pleaded in their justification and practice . for my part i know not any thing that ever obtained a practice and observation among christians , whose springs are more dark and obscure then these of liturgies . they owe not their original to any councels , general or provincial ; they were not the product of the advice or consent of any churches , nor was there any one of them at any time compleated . no pleas can i as yet discover in them of old about uniformity in their use , or any consent in them about them . every church seemeth to have done what seemed good in the churches own eyes , after once the way unto the use of them was opened . to whom in particular we are indebted for that invention , i know not : it may be those who are wiser do ; and i wish they would value the thanks that they may have for the discovery when they shall be pleased to make it . they seem to me to have had but slender originals . one invented one form of prayer , or thanksgiving , or benediction ; another added to what he had found out , which was the easier task . future additions gave some compleatness to their beginners . those in the greek church , which bear the names of chrysostome and basiil , seem to be the first that ever extended themselves to the whole worship of the church ; not that by them whose names they bear they were composed as now they appear , unless we shall think that they wrote them after their decease ; but probably they collected some forms into order that had been by others invented ; making such additions themselves as they judged needful , and so commended the use of them , to the churches wherein they did preside . the use of them being arbitrarily introduced , was not by any injunction we find , made necessary . much less did any one single form plead for a general necessity . in the latine church , ambrose used one form , gregory another , and isidore a third . nor is it unlikely but the liturgies were as many as the episcopal churches of those dayes . hence in the beginning of the fifth century in an african councel , can. . which is the d in the codex can. african ; it is provided , that no prayers be read in the administration of the eucharist , but such as have been approved in some councel , or have been observed by some prudent men formerly ; which canon with some addition is confirmed in the second milenitan councel can. . and the reason given in both is , least there should any thing contrary to the faith , creep into their way of worship . but this , as i said , was in the beginning of the fifth century , after diverse forms of administration of holy things in the church , had by divers been invented . the finding out of this invention was the act of some particular men , who have not been pleased to acquaint us with the reason of their undertaking . as yet it doth not appear unto us , that those reasons could possibly be taken from the vvord , the practise of the apostles , or the churches by them planted , or those which followed them for some generations , nor from any councel held before their dayes ; & so it may be we are not much concerned to enquire what they were . yet what is at present pleaded in the behalf of the first composers of liturgies may in the way be chiefly considered . necessity is the first thing usually pretended . many men being put into the office of the ministry , who had not gifts and abilities for the profitable discharge of the vvork of the ministry , unto the edification of the church , they who had the over-sight of them according to the custome of those dayes , were enforced to compose such forms for their use , as they judged expedient , so providing for the edification of the church , which else would have suffered from their weakness and insufficiency . besides many parts of the vvorld , especially the east , in those dayes swarmed with anti trinitarian hereticks of sundry sorts , who many of them by unsuspected wiles , and dissimulations and subscriptions of confessions , endeavoured to creep into the office of the ministry of the church , partly out of blind zeal to diffuse the poyson of their abominations , partly out of carnal policy to be made partakers of the advantages , which for the most part attended the orthodox profession . this increased the necessity of composing such forms of publick vvorship , as being filled with expression● pointed against the errors of the times , might be a means to keep seducers from imposing themselves on ecclesiastical administrations . thus there is no antient liturgy , but it is full of the expressions that had been consented upon in the counsels that were conveened for the condemnation of those errors , which were in their dayes most rife and pernitious . on this ground do learned men of all sorts conclude the liturgy falsly ascribed to james , to be younger then the nieene and ephesine councels , from the use of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it . but it doth not yet appear that these reasons were sufficient to justifie such an ●nnovation in the churches of christ. for supposing that there were such a decay of gifts and abilities among them that were called to the administration of gospel institutions , that they were not able to discharge their duty in that work , to the edification of the church , in like manner as those had done who went before them , this must needs have come to pass , either because our lord jesus christ did cease to give out his gifts to his church , as he had done in former dayes upon his usual terms ; or that men were negligent and careless in the receiving of them from him , either not seeking them at his hand , or not exercising and improving of them according to his will and command . other reason of this decay that i know of , cannot be assigned . to affirm the former on any pretence whatever , is blasphemously to accuse our lord jesus christ of breach of promise ; he having solemnly engaged to be with his disciples , not for an age or two , but to the end of the world , and that by the graces and gifts of his spirit . i know it is pretended , that when christians were multiplyed , there was a necessity of appointing them officers , who had not the gifts and qualifications that otherwise would have been esteemed necessary ; but i know withal , that it is impossible christians should be multiplyed in the way of christ , faster then he is ready to give out gifts for their edification . the latter reason above then must be granted to be the cause of the defect of abilities in church officers , pleaded in the justification of the introduction into the church of composed forms of administrations to be read by them . i wish then we might in the fear of the lord , consider whether the remedy were well suited unto the disease . i suppose all impartial men will grant that there ought to have been a return unto him endeavoured from whom they were gone astray , at least gospel means used for the obtaining of those gifts of christ , and the improving of them being received . finding themselves at the loss wherein they were , should they not have searched their hearts and wayes , to consider wherefore it was that the presence of christ was so withdrawn from them , that they were so left without the assistanco which others ministring in their places before them had received ; should not they have pulled out their single talent , and fallen to trading with it , that it might have increased under their care ? was not this the remedy and cure of the breach made by them , that god and man expected from them ? was it just then and according to the minde of christ , that instead of an humble returnal unto an holy evangelical dependance on himself , they should invent an expedient to support them in the condition wherein they were , and so make all such returnal for hereafter needless ? yet this they did in the invention of liturgies , they found out a way to justifie themselves in their spiritual negligence and sloth , and to render a dependance on the lord christ for supplies of his spirit to enable them unto gospel administrations altogether needless , they had now provided themselves with an ability they could keep in the church , so that he might keep the furniture of his spirit unto himself . and this quickly became the most poysonous ingredient in the apostacy of the latter times . nor is there any sufficient warrant for this invention in the second pretence . there were many antichrists in the apostles time , yet they never thought of this engine for their discovery or exclusion out of the church , confessions of faith , or acknowledped forms of wholesome words with the care of the disciples of christ , or his churches , which are enabled by him to judge and discern of truth and error , are the preservations against the danger intimated , that the gospel hath provided . this being the entrance that the liturgies enquired after , made into the churches of god , we are not much concerned to enquire what was their progress . that in the western parts of the world they all at length centred in the roman mass-book and rituals we know . their beginnings were small , plain , brief , their use arbitrary , the additions they received were from the endeavours of private men in several ages , occasional for the most part ; the number of them great , equal to the various denominations of the churches , until the papal authority growing absolute and uncontroulable , the roman form was imposed on the world , that by innumerable artifices in a long tract of ages was subjected thereunto , and that contrary to the determination of former roman bishops , who advised the continuance of the different forms of administrations which were in use in several churches . mihi placet , ut sive in romanis sive in galliarum partibus ▪ seu in qualibet ecclesia aliquid invenisti quod plus omnipotenti deo possit placere solicite eligas . greg. resp. ad interrogat . august . this being the state and condition , this the issue , that the invention of liturgies to be read in the worship of god was come unto , before the reformation , i shall briefly subjoyn unto it an account of what was done in these kiagdomes in reference unto it , which will make way to the clear stating of the question in particular that we are further to speak unto . the history of our reformation is known . i shall not speak any thing that may reflect with the least dishonour on the work or the workmen . we have abundant cause to bless the lord continually for the one and the other . yet still we must remember that our reformers were men , and that the reformation was a work performed by men ; the former never claimed infallibility , nor the latter , that i know of , perfection ; so that some things that were done by the one , and in the other , may admit of new considerations without the reflexion of any thing upon them , that the one and the other would not readily and willingly admit . i shall therefore briefly give an account of that part of the work which concerns our business in hand . what was the state of this nation at the time of the reformation , and what were the minds of the greater part of men in them , in reference unto the vvork , is sufficiently declared , in all the stories of those dayes . god having been pleased to send the saving light of the gospel into the minds and hearts of them in chief rule , that is king edward , and some of his counsellors , they found no small difficulties to wrestle withal in dealing with the inveterate prejudices wherewith the generality of men were possessed against the work they intended . the far greater part of the clergy , true to their carnal present interest , with all their might and cunning opposed their endeavours . the greatest part of the nobility averse to their proceedings . the body of the people blinded with superstition and profaneness , easily excited by the priests ( whose peculiar , concernment lay in keeping all things in their old channel and course ) to make head against their proceedings ; foreign nations round about fomenting to the uttermost all home-bred discontents , and offering themselves , by the instigation of the pope , to hinder the work by all wayes that possible they could imagine . amongst all these the body of the people , which are the kings most special care , as they are his strength and wealth , were looked on as most to be regarded , as without whose concurrence their discontents of all others were like onely to consume themselves . now the people being in those dayes very ignorant and unacquainted with the doctrines of the scripture , were very little or not at all concerned what perswasion men were of in religion , as to the articles of pure belief , so as they might retain the agenda in the vvorship of god which they had been accustomed unto . hence it was that those prelates , who were the instruments of the papal persecution in this nation , wisely stated the whole cause of their cruelty to be the mass , or the worship of the church , seldome unless compelled by disputations once mentioning of the articles of faith , which yet they knew to be the main foundation of the difference between themselves and the reformers ; because in this particular they had the advantage of the popular favour ; the people violently interposing themselves in the behalf of that part of the present religion wherein their onely share did lye . had they laid the reasons and grounds of their quarrel in the differences of opinions about the credenda of the gospel , they would scarcely have prevailed with the common people to carry faggot , for the burning of their brethren , for things whereof they understood little or nothing at all . our wise and provident reformers considering this state of things , and temper of the minds of men , however they resolvedly declared for the credenda of the gospel , and asserted the articles of faith from which the romane church had most eminently apostatized , yet found in their concernment to attemper the way of publick worship as much as was possible with consistency with the articles of the faith they professed , to that which the popularity had been inured unto . observing plainly that all their concernments in religion lay in the outward worship whereunto they had been accustomed , having very confused apprehensions of the speculative part of it , it was easie for them to apprehend that if they could condescend to furnish them with such a way thereof as might comply in some reasonable manner with their former usuage , these two things would ensue . first , that the main reformation in the doctrine which alone would deliver the people from their prejudicate opinions about the worship of god , would be carried on with less noise and observation , and consequently less contest and opposition . for whilst they had a way and form of worship proposed to them wherewith they could be contented , those that were wiser might believe and teach what they pleased , which in the providence of god proved in a short time a blessed means of delivering them from their old entanglements and darkness . secondly , that their priests who were their chief instigators to all disorder and opposition to the whole work of reformation , finding a way proposed for their continuance in the possession of their places , and a worship prescribed which they could as easily perform and go through withall , as what they had practised in former dayes , might possibly acquiesce in the proceedings of their betters , finding the temporal interest which they chiefly respected , to be saved . and this afterwards accordingly they did , reading the service book instead of the mass , without which supply of such wants and defects in them as i shall not name , they would never have entertained any thoughts of owning the reformation , nor of suffering the people to submit themselves thereunto . on these considerations and for these ends , it is evident from the story of those times , that our present liturgy was framed . rejecting out of the offices before in use , such things as were directly contrary to the articles of faith protested in the reformation in hand , translating of what remained into english , with such supplies and alterations as the rejection of those things before mentioned made necessary : the book mentioned in some haste , and with some other disadvantages for such a work , was by our first reformers compiled . and indeed somewhat there was in this case not much unlike that insisted on in the entrance of this discourse , between the believing jews and gentiles . many of the jews who were willing to receive christs reformation in point of faith and obedience , yet pertinaciously adhered to their old ceremonious worship ; violently setting themselves against any that durst speak a word against its continuance . that there might not be an endless contest and strife about the matter , and so the progress of the gospel be hindred amongst the one sort and the other the apostles taking in hand the old worship , as to the gentile worshippers whose case above came then under consideration , they reject and declare , abrogate all such ceremonies whose necessary observation had an inconsistency with the doctrine of the gospel , proposing onely some few things to be observed , which occasioned the greatest difference between the parties at variance . now as this composition of that difference was accommodated to the present scandal , and the obligation unto its observation to be regulated thereby ; so by the removal thereof , its self as unto any use in the church of christ did expire . nor unlike unto this of the apostle seems the aim of our first reformers to have been , that they might win the people who had been accustomed to the way of worship in use in the papacy unto a compliance with the doctrine of the gospel , and that there might not be endless contests about that which was presently to be practised , which perhaps they though of small importance in comparison of those weighty fundamental truth which they endeavoured to acquaint them with , and bring them to the belief of , they provided for the use of such parts of it , and in such a manner as were not openly inconsistent with the truths , which was in their hearts to communicate unto them . and it is not impossible but that this constitution might have had the same end with the other , if not of present use , being in things of another nature , yet of a timely expiration , when notoriously useless as to the main ends intended in it , had not the interest of some interposed for its continuance beyond the life and influence of all or any of those causes or occasions . and hence it is that those streams at this day run strongly and fiercely , by the addition and powring into of adventitious rivulets , with showers or rather storms of temporal interest , whose springs are all utterly long since dryed up . the book of common prayer being composed as hath been declared , became from its very cradle and infancy a bone of contention to the church of god in this nation . many of the people and ministers who seemed to be enlightened with a beam of truth , of an equal lustre and brightness with that which shined in ●he minds of their brethren , wholly decried that prudential compliance with the peoples ignorance and adherence to popery , which was openly avowed in the composition and imposition of it , and called earnestly for a purer way of the administrations of gospel ordinances more agreeable to the word and primitive times , then they apprehended that prescribed form to contain and exhibit . others again in the justification of that whereof themselves were the authours , laboured to recommend the book , not onely as to truth , but as useful and very beneficial for the edification of the church . it is known also that the contests of men in this nation about this form of divine service , were not confined to this nation , but were carried by them into other parts of the world . and should i pursue the suffrage that hath lien against it , from the first day of its composure , to this wherein we live , never giving it a quiet possession in the minds and consciences of men , with the various evils that have all along attended its imposition , i suppose it might of it self prevail with sober men who desire their moderation should ne known to all , because the judge standeth at the door , to take the whole matter of the imposition of this , or the like form once more under a sedate consideration . and they may perhaps be the rather induced thereunto , if they will but impartially weigh that the opposition to the imposed liturgy hath increased daily according to the increase of light and gospel gifts among men . so that there seems to be no way to secure its station , but by an opposition unto them and extirpation of them , which is a sad work for any that are called christians , to engage into . i presume the conscientious reader will be able to discover , from what hath been spoken , rules sufficient to guide his judgement in reference unto the use of prescribed liturgies . the story of their rise and progress is enough to plead for a liberty from an indispensable necessity of their observation . that which is of pure humane invention , and comparatively of late and uncertain original , whose progress hath been attended mith much superstition and persecution , stands in need of very cogent reasons to plead for its continuance . for others will not out-ballance the evils that are asserted to flow from it . but it may be this will not suffice with some for a final decision and determination of this difference ; i shall therefore briefly state the question about them , which onely i shall speak unto , and try their use and usefulness by that infallible rule by which both we and they must be judged another day . chap. vii . the question stated . first argument against the composing and imposing of liturgies . arbitrary additions to the worship of god rejected . liturgies not appointed by god. made necessary in their imposition : and a part of the worship of god. of circumstances of worship . instituted adjuncts of worship not circumstances . circumstances of actions as such , not circumstances of worship . circumstances commanded made parts of worship . prohibitions of additions produced , considered , applyed . to clear up what it is in particular that we insist upon , some few things are to be premised . . then i do not in especial intend the liturgy now in use in england , any farther then to make it an instance of such imposed liturgies , whereof we treat . i shall not then at all enquire what footing it hath in the law , how nor when established , nor what particular failings are pleaded to be in it , nor what conformity it bears with the roman offices , with the like things that are usually objected against it . nor , secondly , do i oppose the directive part of this liturgy as to the reading of the scripture , when it requires that which is scripture to be read , the administration of the ordinances by christ appointed , nor the composition of forms of prayer suited to the nature of the institutions to which they relate , so they be not imposed on the administrators of them , to be read precisely , as prescribed . but , thirdly , this is that alone which i shall speak unto ; the composing of forms of prayer in the worship of god , in all gospel administrations , to be used by the ministers of the churches , in all publick assemblies , by a precise reading of the words prescribed unto them ; with commands for the reading of other things , which they are not to omit , upon the penalty contained in the sanction of the whole service and the several parts of it . the liberty which some say is granted for a man to use their own gifts and abilities in prayer before and after sermons , will i fear as things now stand , upon due consideration , appear rather to be taken then given . however it concerns not our present question , because it is taken for granted by those that plead for the strict observation of a book , that the whole gospel vvorship of god in the assemblies of christians , may be carried on and performed without any such preaching as is prefaced with the liberty pretended . these things being premised , i shall subjoyn some of the reasons that evidently declare the imposition and use of such a liturgy or form of publick words , to be contrary to the rule of the word , and consequently sinful . first , the arbitrary invention of any thing with commands for its necessary and indispensable use in the publick worship of god , as a part of that worship , and the use of any thing so invented and so commanded is that worship , is unlawful and contrary to the rule of the word ; but of this nature is the liturgy we treat of . it is an invention of men , not appointed , not commanded of god ; it is commanded to be used in the publick worship of god , by reading the several parts of it , according to the occasions that they respect ; and that indispensably ; and is made a part of that worship . there are three things affirmed in the assumption concerning the liturgy , first , that it is not appointed or commanded of god , i. e. there is no command of god either for the use of this or that liturgy in particular , nor in general that any such should so be , and be so used as is pleaded . and this we must take for granted , until some instance of any such command be produced . secondly , that it is made necessary by vertue of the commands of men , to be used in the publick worship of god. about this there will be no difference . let it be denied , and there is an end of all this strife . i shall not dispute about other mens practise . they who are willing to take it upon their consciences , that the best way to serve god in the church , or the best ability that they have for the discharge of their duty therein , consists in the reading of such a book ( for i suppose they will grant that they ought to serve god with the best they have ) shall not by me be opposed in their way and practise . it is onely about its imposition , and the necessity of its observance by vertue of that imposition , that we discourse . now the present command is , that such a liturgy be alwayes used in the publick worship of god , and that without the use or reading of it , the ordinances of the gospel be not administred , at any time , nor in any place ; with strong pleas for the obligation arising from that command , making the omissions of its observance to be sinful . it is then utterly impossible that any thing should be more indispensably necessary , then the reading of the liturgy in the worship of god , is . it is said indeed , that it is not commanded as though in its self it were necessary ; either a prescribed liturgy or this or that , for then it were sin in any not to use it , whether it were commanded by the church or not , but for order , uniformity , conveniency , and the preventing of sundry evils that would otherwise ensue , it is commanded ; which command makes the observation of it necessary unto us . but we are not as yet enquiring what are the reasons of its imposition . they may afterwards be spoken unto : and time also may be taken to shew , that it were much more tolerable , if men would plead for the necessity of the things which it seems good unto them to command , and on that ground to command their observance , then granting them not necessary in themselves , to make them necessary to be observed meerly by vertue of their commands , for reasons which they say satisfie themselves , but come short of giving satisfaction to them from whom obedience is required . for whereas the will of man can be no way influenced unto obedience , but by meer acknowledged sovereignty , or conviction of reason in and from the things themselves , commands in about things wherein they own not that the commanders have an absolute sovereignty , ( as god hath in all things , the civil supream magistrate in things civil that are good and lawful ) nor can they find the reasons of the things , themselves cogent , are a yoke which god hath nor designed the sons of men to bear . but it is concerning the necessary use of the liturgy in the worship of god that we are disputing , which i suppose will not be denied . it remaineth then to consider whether the use of the liturgy as prescribed be made a part of the vvorship of god. now that wherewith and whereby god is commanded to be worshipped , and without which all observation or performance of his publick vvorship is forbidden , is it self made a part of his vvorship . the command with this , or thus , shall you vvorship god , makes the observation of that command a part of gods vvorship . it is said that it is onely a circumstance of vvorship but no part of it . prayer is the vvorship of god ; but that this prayer shall be used and no other , is onely a circumstance of it . so that though it may be possibly accounted a circumstance , or accidentary part of gods vvorship , yet it is not asserted to be of the substance of it . how far this is so , and how far it is otherwise must be considered . circumstances are either such as follow actions as actions , or such as are arbitrarily superadded and adjoyned by command unto actions , which do not of their own accord , nor naturally nor necessarily attend them . now religious actions in the vvorship of god , are actions still . their religious relation doth not destroy their natural being . those circumstances then which do attend such actions as actions , not determined by divine institution may be ordered , disposed of , and regulated by the prudence of men . for instance , prayer is a part of gods vvorship . publick prayer is so , as appointed by him . this as it is an action to be performed by man , cannot be done without the assignment of time , and place , and sundry other things , if order and conveniency be attended . these are circumstances that attend all actions , of that nature , to be performed by a community , whether they relate to the vvorship of god or no. these men may according as they see good regulate , and change , as there is occasion : i mean they may do so , who are acknowledged to have power in such things . as the action cannot be without them , so their regulation is arbitrary if they come not under some divine disposition and order ; as that of time in general doth . there are also some things , which some men call circumstances also , that no way belong of themselves to the actions whereof they are said to be the circumstances , nor do attend them , but are imposed on them , or annexed unto them , by the arbitrary authority of those who take upon them to give order and rules in such cases . such is to pray before an image , or towards the east , or to use this or that form of prayer in such gospel administrations and no other . these are not circumstances attending the nature of the thing it self , but are arbitrarily superadded to the things that they are appointed to accompany . vvhat ever men may call such additions , they are no less parts of the whole wherein they serve , then the things themselves whereunto they are adjoyned . the schoolmen tell us , that that which is made so the condition of an action , that without it the action is not to be done , is not a circumstance of it , but such an adjunct as is a necessary part . but not to contend about the word ; such additionals that are called circumstanstantial , are made parts of worship , as are made necessary by vertue of command to be observed . sacrifices of old were the instituted worship of god. that they should be offered at the tabernacle or temple at jerusalem and no where else , was a circumstance appointed to be observed in their offerings ; and yet this circumstance was no less a part of gods worship , then the sacrifice it self . in the judgement of most men not onely prayer , and the matter of our prayer is appointed by our saviour in the lords prayer , but we are commanded also to use the very words of it . i desire to know whether the precise use of these words be not a part of gods worship ? it seems that it is : for that which is commanded by christ to be used in the worship of god , is a part of gods worship . the case is the same here . prayer is commanded ; and the use of these prayers is commanded ; the latter distinctly as such , as well as the former is made a part of gods worship . nor is there any ground for that distinction of the circumstantial or accidentary part of gods worship , and worship substantially taken , or the substantial parts of it . the worship of god is either moral or instituted . the latter contains the peculiar wayes and manner of exerting the former according to gods appointment . the actions whereby these are joyntly discharged , or the inward moral principles of vvorship are exerted in , and according to the outward institutions have their circumstances attending them . these in themselves nakedly considered , have in them neither good nor evil ; nor are any circumstances in the vvorship of god , much less circumstantial parts of his vvorship , but onely circumstances of those actions as actions , whereby it is performed . and whatever is instituted of god , in and about those circumstances , is a substantial part of his vvorship . nor is the prescribing of such a form of prayer a regulation of those circumstances of publick prayer ; for decency , order , and uniformity , which attend it as a publick action , but the superaddition of an adjunct condition , with which it is to be performed , and without which it is not to be performed as it is prayer , the vvorship of god. on this nature was sacrificing of old on the altar at the tabernacle or temple , and there alone . and many more instances of the like nature may be given . praising of god , and blessing of the people were parts of the vvorship of god , appointed by himself to be performed by the priests under the law. in the doing thereof at certain seasons , they were commanded to use some forms of words prescribed unto them for that purpose . not onely hereby the praising and blessing of god , but the use of those forms in so doing , became necessary part of the vvorship of god. and so was the use of organs and the like instruments of musick , which respect that manner of prasing him which god then required . the case is here no otherwise . prayers and thanksgivings in the administration of the ordinances of the gospel are of the instituted vvorship of god. unto these , as to the manner of their performance , is the imposition of the liturgical forms spoken of , superadded ; and their use made a necessary adjunct of the duty it self , so as that it may not be performed without them ; which makes them a no less necessary part of the vvorship of god , then any of his institutions of old were , which related to the circumstances and the manner of his worship , as the temple , tabernacle , altar , forms of thanksgiving , and confession , composed and prescribed by the holy ghost himself . but i suppose this will not be much gain-said ; by some it is acknowledged in express terms , and for the matter of fact , we find that the reading of a book of service , is with many taken not to be a part , but the whole of the worship of god , which if it be done , they suppose god is acceptably worshipped without more ado ; and if it be omitted , whatever else be done in the room of it , that god is not worshipped at all . our enquiry then must be whether such additions to or in the worship of god , besides or beyond his own institution and appointment , be allowable , or lawful to be practised . i shall first recite the words in general of some testimonies that lye against such a practise , and then consider what they most particularly speak unto . of this sort are exod. . , . thou shalt not make unto thee any graven image , or any likeness to any thing that is in heaven about , or that is in the earth beneath , or that is in the water under the earth . thou shalt not bow down to them nor serve them , for i the lord the god am a jealous god , visiting the iniquities of the fathers upon the children , &c. den. . . ye shall not adde unto the word which i command you , neither shall you diminish ought from it , that you may keep the commandments of the lord your god which i command you , chap. . . what thing soever i command you observe to do it , thou shalt not adde thereunto , nor diminish from it , prov. . . adde not unto his words least he reprove thee and thou be found a liar , jer. . . they have built the high places of tophet which is in the valley of the son of hinnom to burn their sons and their daughters in the fire , which i commanded them not , neither came it into my heart . matth. . . in vain do they worship me , teaching for doctrines the commandment of men . ver . . every plant which my father hath not planted , shall be rooted up . also mark . , . revel . . . if any man shall adde unto these things , god shall adde unto him the plagues that are written in this book . the mind of god in these and the like prohibitions , the reader may find exemplified , lev. . , , , , &c. iosh. . , &c. iudg. . . chron. . . kin. . , . and in other places . men who having great abilities of learning , are able to distinguish themselves from under the power of the most express rules and commands , should yet methinks out of a sense of their weakness ( which they are ready to profess themselves convinced of when occasion is offered to deliver their thoughts concerning them ) have compassion for those , who being not able to discern the strength of their reasonings because of their fineness , are kept in a conscientious subjection to the express commands of god , especially conceiving them not without some cogent cause reiterated . but least the present exasperation of the spirits of men , should frustrate that hope and expectation , let us consider what is the precise intendment of the testimonies produced , being we have reason to look well to the justice of our cause in the first place ; which being cleared , we may the better be satisfied in coming short of favour where it may not be obtained . the places of scripture produced , are taken partly out of the old testament , partly out of the new. and i suppose it will be granted that there is an equal force of rule in the one , as in the other . for though these in the old testament had their peculiar respect to the worship that was then instituted , yet they had not as then instituted but as the worship , which god himself had appointed . and therefore their general force abides whilest god requires any worship at the hands of men ; unless it may be made appear that god hath parted with that prerogative of being the appointer of his own worship , now under the new testament , which he so vindicated unto himself under the old. take them then in their general aim and intention , that which these and the like testimonies unanimously speak unto us , is this , that the will of god is the sole rule of his worship , and all the concernment of it , and that his authority is the sole principle and cause of the relation of any thing to his worship , in a religious manner ; and consequently that he never did , nor ever will allow that the wills of his creatures should be the rule or measure of his honour or worship , nor that their authority should cause any thing to hold a new relation unto him , or any other but what it hath by the law of its creation . as this is the sum and substance of the second commandment , wherein so great a cloud of expositors do center their thoughts , that it will not be easie for any to withstand them , so that the other texts produced are express to all the particulars of the assertion laid down , may be easily evinced . that the lord asserts his own aothority and will as the constituting cause and rule of all his worship , was the first thing asserted . his repetition of my words , what i have commanded , and the like expressions , secure this enclosure . unless men can pretend , that there is the same reason of the words and commands of god himself , it is in vain for them to pretend a power of instituting any thing in the worship of god : for the formal reason of every such institutions is , that the word of it is the vvord of god. it is enough to discard any thing from a relation to the vvorship of god , to manifest that the appointers of it were men , and not god. nor can any man prove that god hath diligated unto them his power in this matter . nor did he ever do so to any of the sons of men ; namely , that they should have authority to appoint any thing in his vvorship , or about it , that seemeth meet unto their wisdome . vvith some indeed in former days , he entrusted the work of revealing unto his church and people what he himself would have observed , which dispensation he closed in the person of christ , and his apostles . but to entrust men with authority not to declare what he revealed , but to appoint what seemeth good unto them , he never did it , the testimonies produced lye evidently against it . now surely gods asserting his own vvill and authority as the onely rule and cause of his vvorship , should make men cautions how they suppose themselves like or equal unto him herein , especially being destitute of warrant from the approved example or president of any that have gone before them . if the example of any one in the old or new testament could be produced , that of his own mind and authority made any such additions to the vvorship of god , as that which we treat about , by vertue of any trust or power pretended from or under him , and found acceptance in his so doing , or that was not severely rebuked for his sin therein , some countenance would seem to be given unto those , that at present walk in such paths ; although i suppose , it would not be easie for them to prove any particular instances , which might have peculiar exemption from the general law , which we know not , to be a sufficient warrant for their proceedings . but whereas god himself having instituted his own vvorship and all the concernments of it , doth also assert his own authority and vvill as the sole cause and rule of all the vvorship that he will accept , no instance being left on record of any one that ever made any additions to what he had appointed , on any pretence whatever , or by vertue of any authority wherever that was accepted with him ; and whereas the most eminent of those who have assumed that power to themselvea , as also the judgement of the reasons necessary for the exerting of it , as to matter and manner , have been given up in the righteous judgement of god to do things not convenient , yea abominable unto him ( as in the papal church ) it is not unlikely to be the wisdome of men to be very cautious of intruding themselves into this thankless office. but such is the corrupt nature of man , that there is scarce any thing , whereabout men have been more apt to contend with god from the foundation of the world . that their will and wisdome may have a share ( some at least ) in the ordering of his vvorship is that which of all things they seem to desire . vvherefore to obviate their pride and folly , to his asserting of his own prerogative in this matter , he subjoyns severe interdictions , against all or any mans interposing therein ; so as to take away any thing by him commanded , or to adde any thing to what is by him appointed . this also the testimonies recited fully express . the prohibition is plain , thou shalt not adde to what i have commanded . adde not to his words , that is , in his vvorship to the things which by his vvord he hath appointed to be observed ; neither to the vvord of his institution , nor to the things instituted , indeed adding things adds to the vvord ; for the vvord that adds is made of a like authority with his . all making to our selves is forbidden , though what we so make may seem unto us to tend to the furtherance of the vvorship of god. it is said men may adde nothing to the substance of the vvorship of god , but they may order , dispose , and appoint the things that belong to the manner and circumstances of it , and this is all that is done in the prescription of liturgies . of circumstances in and about the vvorship of god we have spoken before , and removed that pretence . nor is it safe distinguishing in the things of god , where himself hath not distinguished . vvhen he gave out the prohibitions mentioned under the old testament , he was appointing or had appointed his whole vvorship , and all that belonged unto it , in matter and manner , way and order , substance and circumstance . indeed there is nothing in its whole nature , as it belongs to the general being of things , so circumstantial , but that if it be appointed by god in his vvorship , it becomes a part of the substance of it ; nor can any thing that is not so appointed ever by any be made a circumstance of his vvorship , though many things are circumstances of those actions , which in his vvorship are performed . this distinction then directly makes void the command , so that conscience cannot acquiesce in it . besides we have shewed that liturgies prescribed and imposed , are necessary parts of gods vvorship , and so not to be salved by this distinction . moreover , to testifie what weight he laip on the observance of these general prohibitions when men found out other ways of worship then what he had appointed , though the particulars were such as fell under other special interdictions , yet the lord was pleased to place the great aggravation of their sin in the contempt of those general rules mentioned . this is that he urgeth them with , that they did things by him not appointed ; of not observing any thing in religion , but what he requires , that he presseth them withall . the command is general . you shall adde nothing to what i have instituted ; and the aggravation of the sin pressed by him relates not to the particular nature of it , but to this general command or prohibition ; you have done what i commanded you not . that the particular evil condemned was also against other special commands of god , is meerly accidental to the general nature of the crime they were urged withall . and whereas god hath given out these rules and precepts ; you shall do whatever i command you , and according as i command you , you shall adde nothing thereunto , nor take any therefrom ; can the transgression of this rule be any otherwise expressed , but thus : they did the thing which he commanded not , nor did it ever come into his heart . it is said that the intention of these rules and prohibitions , is onely to prevent the additions of what is contrary to what god hath appointed , and not of that which may ●end to the furtherance and better discharge of his appointments . the usual answer to this acception is , that whatever is added , is contrary to what is commanded , though not in this or that particular command , yet to that command that nothing he added . it is not the nature of any particular that is condemned , but the power of adding , in those prohibitions . let us see then whether of these senses have the fairest evidence with the evident purport and intention of the rules , precepts , and prohibitions under consideration . our lord jesus christ directs his apostles to teach his disciples to do and observe whatever he commanded them . those who contend for the latter interpretation of these and the like precepts before-mentioned , affirm that there is in these words a restriction of the matter of their commission , to the express commands of christ. what he commands , they say , they were to teach men to observe , and nothing else , nor will he require the observance of ought else at our hands . the others would have his intention to be , whatever he commanded , and whatever seemeth good to them to command , so it be not contrary unto what was by him commanded . as if he had said , teach men to observe whatever i command them , and command you them to observe whatever you think meet , so it be not contrary to my commands . certainly this gloss at the first view seems to defeat the main intendment of christ , in that express limitation of their commission unto his own commands . so also under the old testament ; given order about his worship , the lord lets moses know that he must do all things according to what he should shew and reveal unto him . in the close of the work committed unto him , to shew that what he had done was acceptable to god , it is eight or ten times repeated , that he did all as the lord commanded him : nothing was omitted , nothing added by him . that the same course might be observed in the following practice , which was taken in the first institution , the lord commands that nothing be added to what was so appointed by him ; nothing diminished from it . the whole duty then of the church , as unto the worship of god , seems to lye in the precise observation of what is appointed and commanded by him . to assert things may be added to the worship of god , not by him appointed , which in the judgement of those that adde them , seem useful for the better performance of what he hath appointed , so that they be not contrary unto them , seems to defeat the whole end and intention of god in all those rules and prohibitions ; if either the occasion , rise , cause of them , or their commendable observance be considered . on these and no better terms is that prescribed liturgy we treat of , introduced and imposed . it comes from man , with authority to be added to the worship that christ requires , and ventures on all the severe interdictions of such additions , armed onely with the pretence of not being contrary to any particular command , in the matter of it ( which yet is denied ) and such distinctions , as have not the least ground in scripture , or in the reason of the things themselves , which it is applied unto . might we divert into particulars , it were easie to demonstrate , that the instances given in the scripture of gods rejection of such additions , do abundantly obviate all the pleas that are insisted on , for the waving of the general prohibition . chpa viii . of the authority needful for the constituting and ordering of any , that is to have relation to god and his worship . of the power and authority of civil magistrates . the power imposing the liturgy . the formal reason of religious obedience . vse of the liturgy an act of civil and religious obedience , mat. . . no rule to judge of what is meet in the worship of god , but his word . besides the regulation of all our proceedings and actions in the worship of god , by the command and prohibitions insisted on , in the fore-going chapter , there are two things indispensably necessary to render the prescription of any thing in religious worship allowable , or lawful to be observed , both pointed unto by the testimonies produced . and these are , first , an authority to enjoyn ; and secondly , a certain rule to try the injunction by . the worship of god is of that nature , that whatsoever is performed in it , is an act of religious obedience . that any thing may be esteemed such , it is necessary that the conscience be in it subject to the immediate authority of god. his authority alone renders any act of obedience , religious . all authority is originally in god , and there are two wayes whereby he is pleased to exert it . first , by a delegation of authority unto some persons for some ends and purposes , which they being invested withall , may command in their own names an observance of the things about which by gods appointment their authority is to be exercised . thus is it with kings and rulers of the earth . they are powers ordained of god , having authority given them by him . and being invested with power , they give out their commands for the doing or performing of such or such things , whereunto their authority doth extend . that they ought to be obeyed in things good and lawful , doth not arise from the authority vested in themselves , but from the immediate command of god , that in such things they ought to be obeyed . hence obedience in general unto magistrates , is a part of our moral and religious obedience unto god , as it respects his command , whatever the nature and object of it be . but the performance of particular actions , wherein by their determination our obedience exerts it self , being resolved into that authority which is vested in them , is not religious but civil obedience , any otherwise then as in respect of its general nature it relates to the command of god in general . no act i say , that we perform , whereof this is the formal reason , that it is appointed and commanded by man , though that man be entrusted with power from god , to appoint and require acts of that nature , is an act of religious obedience unto god in its self ; because it relates not immediately to his divine authority requiring that act . secondly , god doth exert his authority immediately ; and that either directly from heaven , as in the giving of the law ; or by the inspiration of others to declare his will , unto both which his word written answereth . now whatever is done in obedience to the authority of god thus exerting it self , is a part of that religious duty which we owe to god ; whether it be in his first institution and appointment , or any duty in its primitive revelation ; or whether it be in the commands he gives for the observation of what he hath formerly appointed . for when god hath commanded any things to be observed in his worship , though he design and appoint men to see them observed accordingly , and furnish them with the authority of commanding to that purpose , yet the interposition of that authority of men , though by gods institution , doth not at all hinder , but that the duty performed is religious obedience , relating directly to the will and command of god. the power commanding in the case we have in hand is mans , not that of the lord : for though it be acknowledged that those who do command , have their authority from god ; yet unless the thing commanded be also in particular appointed by god , the obedience that is yielded is purely civil , and not religious . this is the state of the matter under consideration . the commanding and imposing power is variously apprehended . some say it is the church that doth it ; and so assert the authority to be ecclesiastical ; every church , say they , hath power to order things of this nature for order and decency sake ; when it is enquired what the church is that they intend , there some are at a loss , and would fain insinuate somewhat into our thoughts that they dare not openly assert and maintain . the truth is , the church in this sense is the king , or the king and parliament , by whose advice he exerts his legislitive power . by their authority was the liturgy composed , or it was composed without authority : by their authority it must be imposed if it be imposed ; what is , or was done in the preparation of it by others , unto their judgement hath no more influence into the authoritative imposition of it , when the act of a person learned in the law , drawing up a bill for the consideration of parliament , hath into its binding law power , when confirmed . in this sense we acknowledge the power ordaining and imposing this liturgy to be of god , to be good and lawful , to be obeyed unto the utmost extent of that obedience , which to man can be due , and that upon the account of the institution and command of god himself . but yet supposing the liturgy to fall within the precincts and limits of that obedience , yet the observance and use of it , being not commanded of god , is purely an act of civil obedience , and not religious , wherein the conscience lies in no immediate subjection to jesus christ. it is of the same general nature with the honest discharge of the office of a constable ; and this seems in consistent with the nature of the worship of god. but whatever be the immediate imposing power , we have direction as to our duty in the last injunction of our blessed saviour to his apostle , matth , . . teaching them to observe all things whatsoever i have commanded . in things which concern the worship of god , the commanding power is christ ; and his command the adaequate rule and measure of our obedience . the teaching , commanding , and enjoyn●ng of others to do and observe those commands , is the duty of those entrusted with christs authority under him . their commission to teach and enjoyn , and our duty to do and observe , have the same rules , the same measure , bounds , and limits . what they teach and enjoyn beyond what christ hath commanded , they do it not by vertue of any commission from him ; what we do beyond what he hath commanded , we do it not in obedience to him ; what they so teach , they do it in their own name , not his ; what we so do , we do in our own strength , not his ; nor to his glory . the answer of bellarmine to that argument of the protestant divines from this place , against the impositions of his church , is the most weak and frivolous , that i think ever any learned man was forced to make use of ; and yet where to find better will not easily occurre . our lord jesus christ saith , go and teach men to do and observe whatever i have commanded you , and so i am with you ; to which he subjoynes , it is true ; but yet we are bound also to obey them that are set over us , that is our church guides ; and so leaves the argument as sufficiently discharged . now the whole question is concerning what those church guides may teach and enjoy● , whereunto we are to give obedience , which is here ●●presly restrained to the thing● commanded by christ ; to which the cardinal offers not one word . the things our saviour treats about , are principally the agenda of the gospel , things to be done and observed in the worship of god. of these , as was said , he makes his own command the adaequate rule and measure . teach men to observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all whatsoever i command ; in their so doing alone , doth he promise his presence with them ; that is , to enable them unto the discharge of their duty . he commands , i say , all that shall to the end of the world , be called to serve him in the work of the gospel , to teach . in that expression he compriseth their whole duty ; as their whole authority is given them in this commission . in their teaching indeed they are to command with all authority ; and upon their non-obedience of men unto their teaching , either by not receiving their word , or by walking unworthy of it when it is received in the profession of it , he hath allotted them the course of their whole proceedings ; but still requiring that all be regulated by what they are originally commissionated , and enabled to teach and command . let then the imposition of a liturgy be tryed by this rule . it was never by christ commanded to his apostles , cannot by any be taught as his command , and therefore men in the teaching or imposing of it , have no promise of his presence , nor do they that observe it , yield any obedience unto him therein . this i am sure will be the rule of christs enquiry at his great visitation at the last day ; the things which himself hath commanded will be enquired after , as to some mens teachings , and all mens observation , and those onely . and i cannot but admire with what peace and satisfaction to their own souls , men can pretend to act as by commission from christ , as the chief administrators of his gospel and worship on the earth , and make it their whole business almost to teach men to do and observe what he never commanded , and rigorously to enquire after and into the observation of their own commands , whilest those of the lord jesus are openly neglected . but let the authority of men for imposition , be supposed to equal the fancy of any who through ignorance or interest are most devoted unto it ; when they come to put their authority into execution , commanding things in and about the worship of god , i desire to know by what rule they are to proceed in their so doing . all the actions of men are , or ought to be regular . good or evil they are , as they answer to , or dissent from their proper rule . the rule in this matter must be the word of god , or their own prudence . allow the former to be the rule , that is revealing what they ought to command , and there is a total end of this difference . what a rule the latter is like to prove is easie to conjecture ; but there is no need of conjectures where experience interposeth . the great philosopher is blamed by some for inserting the determination of men wise and prudent , into his definition of the rule of moral vertue . for , they say that cannot be certainly known , whose rule and measure is fluctuating and uncertain . if there be ground for this assertion in reference to moral vertues , whose seed and principles are in-laid in the nature of man , how much more is that rule to be questioned when applied to things whose spring and foundation lies meerly in supernatural revelation . how various , uncertain , and tumultuating , how roving this pretended rule is like to prove , how short it comes to any one single property of a sufficient rule , much more of all things that are necessary to compleat a rule of prorocecome in such cases , were easie to demonstrate . what good and useful place that is like to obtain in the worship of god , which having its rise in the authority of man ; is framed by the rule of the wisdome of man ; and so wholly resolved into his will , i may say will be one day judged and determined , but that it is so already sufficiently in the word of truth . chap. ix . argument second . necessary use of the liturgy exclusive of the use of the means appointed by christ for the edification of his church . we proceed to some further considerations upon the state of the question before laid down ; and shall insist on some other argument against the imposition pleaded for . we have spoken to the authority imposing ; our next argument is taken from the thing or matter imposed , and the end of that imposition . an humane provision of means for the accomplishing of any end or ends in the worship of god , for which jesus christ himself hath made and doth continue to make provision , to the exclusion of that provision so by him made , is not allowable , about this assertion i suppose we shall have no contention . to assert the lawfulness of such provisions , is in the first instance to exalt the wisdome and authority of men , above that of christ , and that in his own house . this men will not nakedly and openly do , though by just consequence it be done every day . but we have secured our proposition by the plainness of its terms , against which no exception can lye . it remaineth then that we shew , that the things mentioned in it , and rejected as disallowable are directly applicable to the imposition of liturgies contended about . that the prescription of the liturgy , to be used as prescribed , is the provision of a means for the accomplishing of some ends in the worship of god , the judgement and the practise of those who contend for it , do sufficiently declare . those ends , or this end ( to sum them up all in one ) is , that the ordinances and institutions of christ may be quickly administred and solemnized in the church with decency and order unto the edification of the assemblies wherein it is used . i suppose none will deny this to be the end intended in its imposition ; it is so pleaded continually ; nor is there uny other that i know of assigned . now of the things mentioned it is the last that is the principal end ; namely , the edification of the church , which is aimed at for its own sake , and so regulates the whole procedure of meer mediums , and those that are so mediums as also to be estemed subordinate ends . such are decency and order , or uniformity . these have not their worth from themselves , nor do they influence the intention of the liturgists for their own sakes , but as they tend unto edification . and this the apostolical rule expresly requireth , cor. . the prescription then of a liturgy is a provision for the right administration of the ordinances of the gospel uno the edification of the church . this is its general nature ; and in the administration of the ordinances of the gospel , consists the chief and main work of the ministry : that this provision is humane , hath been before declared . it was not made by christ , nor his apostles ; but of men , and by men was it made and imposed on the disciples of christ. it remaineth then that we consider whether jesus christ have not made provision for the same end and purpose ; namely , that the ordinances and institutions of the gospel may be administred to the edification of the church . now this the apostle expresly affirms , ephes. . , , , , , , . unto every one of us is given grace according to the measure of the gift of christ ; wherefore he saith when he ascended up on high , he led captivity captive and gave gifts unto men , — he gave — some pastors and teachers for the perfection of the saints , for the work of the ministry , for the edifying of the body of christ ; till we all came in the unity of the faith , and of the knowledge of the son of god , unto a p●rfect man unto the measure of the stature of the fulness of christ. the lord jesus who hath appointed the office of the ministry , hath also provided sufficient furniture for the persons called according to his mind to the discharge of that office , and the whole duty of it . that the administration of the ordinances of the gospel is the work of the ministry i suppose will not be denied . now that this work of the ministry may be discharged to the edification of his body , and that to the end of the world , until all his people in every generation are brought unto the measure of grace assigned unto them in this life , is expresly affirmed . he hath given gifts for this end and purpose ; namely , that the work of the ministry may be performed to the edification of his body . to say that the provision he hath made is not every way sufficient for the attaining of the end for which it was made by him , or that he continueth not to make the same provision that he did formerly , are equally false , equally blasphemous ; the one injurious to his wisdome , the other to his truth , both to his love and care of his church . for decency and uniformity in all his churches the lord jesus also hath provided . the administration of the same specifical ordinances in the assemblies of his disciples conveened according to his mind , according to the same rule of his word , by vertue of the same specifical gifts of the spirit , by him bestowed on the administrators of them , constitutes the uniformity that he requires and is acceptable unto him . this was the uniformity of the apostolical churches , walking by the same rule of faith and obedience , and no other ; and this is all the uniformity that is among the true churches of christ , that are this day in the world. to imagine that there should be an uniformity in words and phrases of speech and the like , is an unpracticable figment , which never was obtained , nor ever will be to the end of the world. and when men by the invention of rites and orders , began to depart from this uniformity , how far they were from falling into any other , is notorious from that discourse of socrates on this matter , lib. . cap. . for these then the lord christ hath made provision . and where there is this uniformity unto edification , let those things be attended unto , which are requisite for the nature of assembles meeting for such ends , as assemblies , and all the decency and order which christ requireth will ensue . i suppose it will not be safe for any man to derogate from the sufficiency of this provision . if any shall say , that we see , and find by experience that men called to be ministers are not so enabled to the work of the ministry , as by vertue of the gifts they have received to admidister the ordinancer of the gospel unto the edification of the church , i shall desire them to consider whether indeed such persons be rightly called unto the ministry , and do labour aright to discharge their duty in that office ; seeing that if they are so , aud do so , there seems to be a direct failure of the promise of christ , which is blasphemy to imagine . and it may be considered whether this pretended defect and want , do not , where it is in those who are indeed called to the work of the ministry , proceed from their neglect to stir up the gifts that they have received by the use and exercise of them , for which end alone they are entrusted with them ; and it may be further considered whether their neglect hath not been occasioned greatly by some mens imposing of prescribed liturgies , and others trusting to their use , in those things , and for those ends , for which men are entrusted with those gifts by jesus christ. and if this be so , as indeed upon due search it will appear so to be , then we have a secret inclusion of the provision made by christ for the ends mentioned , plainly intimated unto us , before we arrive at the express consideration of it . but to proceed ; the provision that christ hath made for the discharge of the whole work of the ministry , in the administration of the ordinances of the gospel unto the edification of his church , is his collation or bestowing of gifts on men rightly called to the office of the ministry , enabling them unto , and to be exercised in that work : in the prescription and imposition of a liturgy , there is a provision made for the discharge of the work of the ministry in the administration of the ordinances of the gospel unto the edification of the church , in and by the precise reading and pronouncing of the words set down therein without alteration , diminution , or addition . it remaineth then to consider where this latter provision be not exclusive of the former , and whether the use of them both at the same time be not inconsistent . the administration of gospel ordinances , consists in prayer , thanksgiving , instruction and exhortations , suitably applied unto the special nature and end of the several ordinances themselves , and the use of them in the church . for the right performance of all these , christ gives gifts unto ministers ; the liturgy a certain number of words to be read without addition or alteration , and this toties quoties as the ordinances are to be administered . now unless it can be made to appear , that an ability to read the prescribed words of the liturgy , be the gifts promised by christ for the discharge a● the work of the ministers , which cannot be done , it is most evident , that there is an inconsistency between the use and actual exercise of these several provisions of mediums for the compassing of the same end ; and consequently the necessary indispensable use of the liturgy is directly exclusive of the use of the means provided by christ , and for that end , for which the liturgy is invented and imposed . what dismal effects have issued hereupon may be declared hereafter if need be . certainly more then one commandment of god , and more then one promise of christ have been made void by this tradition : and i desire that none would be offended , if as my own apprehension i affirm , that the introduction of liturgies was , on the account insisted on , the principal means of increasing and carrying on that sad defection and apostasie , in the guilt whereof most churches in the world had enwrapped themselves . nor doth there lye at present any relief against this consideration from hence , that ministers are allowed the exercise of their gifts they have received in their preaching , and prayers before and after sermons ; for first , that indeed there is such a liberty allowed , if the present liturgy be so imposed as by some is pretended , is very questionable ; many that are looked on as skilled in that law and mystery of it , do by their practise give another interpretation of the intendment of its imposition ▪ making it extend to all that is done in the publick worship , the bare preaching or reading of a sermon or homily excepted . nor secondly , is that the matter enquired into , whether ministers may at any time , or in any part of gods worship make use of their gifts , but whether they may do it in all those administrations , for whose performance to the edification of his body , they are bestowed on them by jesus christ ; which by the rule of the liturgy we have shewed they may not ; and i doubt not but it will be granted by those who contend for the imposition of the liturgy , that it extends to the principal parts , if not the whole of the publick worship of god in the church . now certainly it is necessary that conscience be clearly satisfied , that this prescription of an humane provision of means for such ends in the worship of god , as christ hath made provision for , which is ex●luded thereby , be not against express rule of scripture , ( ezech . . matth. . . col. . . ) without president or example , derogatory to the glory of christ , ( heb. . ▪ . ) and in particular of his truth , wisdome , and love of his church , as also to the perfection the scripture , ( tim. . , . ) and whether it brings not the ministers of the gospel into open sin ( rom. . ▪ , . cor. . , , , , . ephes. . , , . pet. . , ●● . ) and so be an occasion of the wrath of god , and ruine of the souls of men , before they admit of it , or submit unto it . chap. x. other considerations about the imposition of liturgies . furthermore , the great rule of gospel administrations is that all things be done to edification . this is the main end of the ministry its self , in all the duties thereof , that are purely evangelical . for this end was the office of the ministry instituted , for this end are ministerial gifts dispensed , for this end were the sacraments appointed , and all church assemblies , church power , and whatever else belongs to churches ; it is all ordained for this end that the body of christ may be edified and increased with the increase of god , ephes. . , , , , , , , , . col. . . acts . . rom. . , . cor. , . cap. . , , , , . cor. . . tit. . . the full and adaequate rule of all church-order and duties is , that all things be done to edification . it doth not hence ensue that whatever men shall judge to conduce to edification , may be used by themselves or imposed on others in the worship of god. christ himself , the onely wise and competent judge in such cases , hath precisely himself determined what is conducing hereunto ; having as on other accounts , so on this also , limitted men to his prescription , because nothing is effectual unto edification but by vertue of his blessing , which is annexed onely to his own institutions . but this will undeniably hence ensue , that whatever is contrary unto , or an hindrance of edification , oughr not to be appointed or observed in the worship of god. for certainly whatever is an hindrance of that in any kind , unto whose furtherance all things of that kind ought to contribute , their whole worth and vertue consisting in that contribution , can have no due place amongst them . if it appear that this is the state and condition of this imposed liturgy in church administrations , i presume it will be confessed that it ought not to obtain any place or room amongst them . the edification of the church depends principally on the blessing of god upon the exercise of those ministerial gifts which are bestowed on men for that end ; namely , that the church be edified . god supplying seed to the sower , blesseth it with an encrease in the field where it is sowed , cor. . . the gifts that are bestowed on ministers are their principal talents that they ought to trade withall for the profit of their master ; that is , the building up of his house wherein his wealth in this world doth lye . yea , all the gifts that are bestowed by the spirit of christ on men , are given them to profit withall , cor. . . and they are required with them to act for god in the edification of the body of christ , every one according to his measure , pet. . , . this i suppose will be granted . moreover , that the gifts bestowed by christ on the guides of his church , the ministers of the gospel are proportioned and suited to the end which he aimeth to accomplish by them , as we have in part before declared , so it is evident from the infinite wisdome of him that bestows them . from both which it will undeniably follow , that on the due and regular use and employment of those gifts which men receive from christ , depends and that solely the edification of his church , i suppose this will not be denied , where the gifts bestowed by the spirit of christ upon the ministers of his church , are used and exercised in the work of the ministry , according to his mind and will , there by his blessing the edification which he doth intend will ensue . let us then proceed . these gifts as the scripture witnesseth , and experience convinceth are bestowed in great variety and in several degrees . the greater and more excellent they are in any entrusted with them , the more excellent is the means of edification which the lord affords unto his disciples by them . edification then as in its general nature it depends on the gifts of christ which he bestows on the officers of his church , so as to the degrees of it , and its special furtherance , it depends on the degrees and special improvement of those gifts . for this cause all those to whom the work of the ministry is committed , as they ought to desire spiritual gifts , cor. . . that the church may be edified by them , so to covet earnestly the best gifs , cor. . . that they may singularly edifie the church , and also seek to excel in those gifts , cor. . . that the same word of edification may be carried on to the utmost . it may then be enquired how these spiritual gifts which we must suppose all ministers of the gospel in some measure to have received , may be improved , so that they may excel to the edifying of the church , which is expresly required of them : we say then , that the improvement and encrease of spiritual gifts doth ordinarily and regularly depend on their due and holy exercise . he that had a talent and used it not , though he endeavoured to keep it safe , yet it did not encrease ; when every ●●e that traded with the stock wherewith they were entrusted , made a regular encrease according to the measure they had received . and in experience we daily see men napkening their talents until they are taken from them ; whilst others receive additions to their store , at least such supplies as that their first provisions fail not . hence the great direction for the exercise of the work of the ministry is , to stir up the gift received , by a due performance whereof in all persons entrusted with them , is the whole work of edifying the body of christ , until it reach the measure appointed to every member , compleated and finished . edification then depends on the improvement of gifts , and the improvement of gifts on their due exercise according to the mind of christ. the want then of that due exercise , either by the neglect of them on whom they are bestowed , or any hindrance of it put upon them by others , is the sole way of obstructing the improvement of spiritual gifts , and by direct and immediate consequence of the edification of the church . now this seems to be so much done by the prescription of the liturgy and imposition of it , that it is impossible for the wit of man to invent a more effectual expedient for the compassing of that evil end . the main exercise of spiritual gifts on which their growth and improvement doth depend , lyes in the administration of gospel ordinances . that is the work of the ministry for which they are bestowed . to hinder therefore or forbid that exercise is directly to forbid the due , regular , appointed means of their encrease , and so also of the edification of the body of christ ; the means indispensably necessary unto it , being removed and taken away . now this is openly and avowedly done in the imposed liturgy if imposed . it says expresly that the ministers of the gospel shall not use or exercise any spiritual gift in the administration of those ordinances for which provision is made in the book . and as in this case the condition of the people who are deprived of the means of their edification , is sad , so that of the ministers of the gospel miserable and deplorable . the lord jesus christ bestows gifts upon them , requiring the use and exercise of them in the work of the ministry at their utmost peril ; men on the other side , forbid them that use and exercise , and that with such forcible prohibitions as threaten to bear down the whole publick exercise of the ministry before the● . but the lord knows how to deliver those that are his out of temptation . it will be no relief against the force of this consideration , that there are some things left wherein ministers may exercise their gifts and trade with their talents ; for as this is but pretended , so it is not in this or that part of their work , but in the whole of the ministry committed unto them , that christ indispensably requires of the guides of his church , that they should trade with their talents and exercise their gifts ; and accordingly are they to provide for their account at the last day : by this one engine then at the same time are the people deprived of the means of edification provided for them in the care , wisdome , and love of the lord christ , and ministers brought into a necessity of sinning , or fore-going the publick exercise of their ministry . again in particular ; it is the work and duty of the ministers of the gospel , to make application of the grace of christ whereof they are stewards to the flocks committed to their charge , and that according to the especial state and condition of all especial wants which may any way be known unto them . the way of their application of this grace , lyes principally in the administration of gospel ordinances . therein are they to declare , unfold , tender , and apply the grace of christ according unto the wants of his disciples , the good of whose souls they watch for in particular . these wants are very far from being the same , and in the same degree in and unto every congregation , or unto any one congregation at all times , or unto all persons in any congregation , which is easily discerned by a faithful and skilful guide . the especial application then mentioned according to the rule of the gospel , and special addresses unto god in the name of the flock , with respect to the especial wants of all or any of them , belongs to that edification , which christ hath appointed for his church . now how this duty can be attended unto in the observance of a prescribed form of liturgy , from whence it is not lawful to digress , is beyond my understanding to apprehend . i confess men who scoffe at edification , and deride spiritual gifts , who thinks all religion to consist in the observation of some carnal institution , who neither know nor care to come to an acquaintance with the spiritual 〈◊〉 poor souls , nor do tremble at the threatnings of christ pointed against their negligence and ignorance , ezek. . . that suppose the whole baptized world converted to god , and preaching its self on that account less necessary then formerly at the first plantation of the gospel ; that esteem the doubts and temptations of believers as needless scruples , and their sedulous endeavours to grow in grace and the knowledge of our lord jesus christ labour lost in hypocrisie ; that perhaps do envy at , and are troubled with the light and knowledge of the people of god , and suppose they can discharge the duty of the ministry by a bare reading of the service book to their parish , by themselves , or some hired by them so to do , without once enquiring into the spiritual condition of them , the care of whose souls they plead to be committed to them , may think light of this consideration ; but those who know the terrour of the lord , and any thing of their own duty , will be otherwise minded . yet farther ; there seems to be in the imposition of a liturgy to be used always as a form in all gospel administrations , an unwarrantable abridgement of their liberty , wherewith christ hath made us free ; and therefore sin in the imposition and use of it . for as it is a sin in others to abridge us of the liberty purchased for us by jesus christ , so it is in us , to give it up , and not to suffer in our testimony for it . now of that liberty purchased for us by jesus christ , so far as it relates to the worship of god there are two parts ; first , a freedome from those paedagogical institutions of god himself , which by his own appointment were to continue onely to the time of reformation . secondly , a freedome from subjection to the authority of men as to any new impositions in or about the worship of god , cor. . . and the same rule is given out as to our duty and deportment in reference unto both these , gal. : . pet. . . now not to stand fast in the liberty for us purchased by christ , is not to have that esteem of it as a priviledge given us by his love as we ought to have , not that sense of it as a duty enjoyned us by him which ought to be in us . i say there is the same reason of both these in respect of liberty . as we are freed from mosaical institutions , so that none can impose the observation of them upon us , by vertue of their first appointment , so are we also from any succeeding impositions of men . our liberty equally respects the one and the other . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those institutions , such was the tenderness of the holy ghost and the apostles of our lord jesus christ by his directions and guidance , that they would not , ( no not for a season ) enjoyn the observance of any of them , no not of those which put men on no positive duties ; but were meer abridgements in point of some practises , upon the disciples of christ , but onely such whose observation for that season was made necessary by reason of scandals and offences , before any such imposition of theirs , acts . nor by a purity of reason if regard be had to their example , can there any abridgement be lawfully made of the liberty of christs disciples by any imposition of things of the later sort , unless it be as to the observation of some such things as are made necessary in case of scandal antecedent unto any such imposition . we grant then that there may be , yea , there ought de facto to be an abridgement made of our liberty , as to the performance of some things at some times , which in general we are made free unto , where that performance in the use and exercise of our liberty , would prove an hindrance unto edification , the great end whereunto all these things are subservient . but then the case must be so stated antecedent to any imposition . first to impose that which is not necessary , and then to assert a necessity of its observation least scandal should ensue , is a course that men are not directed unto by any gospel rule or apostolical practise . the sum is , that abridgement of the liberty of the disciples of christ by impositions on them of things which he hath not appointed , nor made necessary by circumstances antecedent unto such impositions , are plain usurpations upon the consciences of the disciples of christ , destructive of the liberty which he hath purchased for them , and which if it be their duty to walk according to gospel rule , is sinful to submit unto . that of this nature is the imposition of a liturgy contended about , is evident . it hath no institution or appointment by jesus christ , it is wholly of men , there is nothing antecedent unto its imposition that should make it necessary to be imposed ; a necessity of its observation is induced upon and by its imposition , which is directly destructive to our liberty in jesus christ. the necessity pretended from the insufficiency of ministers for the discharge of that which is their proper work , hath in grea● 〈◊〉 been caused by this imposition ; and where it hath not , some mens sin , is not to be made other mens punishment . reasons pleaded for the imposition opposed , shall be elsewhere considered . finis . truth and innocence vindicated in a survey of a discourse concerning ecclesiastical polity, and the authority of the civil magistrate over the consciences of subjects in matters of religion. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) truth and innocence vindicated in a survey of a discourse concerning ecclesiastical polity, and the authority of the civil magistrate over the consciences of subjects in matters of religion. owen, john, - . [ ], p. : port. [s.n.], london : . written by john owen. cf. wing. reproduction of original in union theological seminary library, new york. imperfect: t.p. and port. lacking on filmed copy. the beginning to p. photographed from harvard copy and inserted at the beginning. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng parker, samuel, - . -- discourse of ecclesiastical politie. church polity -- early works to . freedom of religion -- great britain. church and state -- great britain. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion truth and innocence vindicated : in a survey of a discourse concerning ecclesiastical polity ; and the authority of the civil magistrate over the consciences of subjects in matters of religion . non partum studiis agimur ; sed sumsimus arma , consiliis innimica tuis , discordia vaecors . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clemens alexand. london , printed . . review of the preface . among the many disadvantages , which those who plead in any sense for liberty of conscience are exposed unto , it is not the least , that in their arguings and pleas they are enforced to admit a supposition , that those whom they plead for , are indeed really mistaken in their apprehensions about the matters concerning which they yet desire to be indulged in their practice . for unless they will give place to such a supposition , or if they will rigidly contend that what they plead in the behalf of , is absolutely the truth , and that obedience thereunto , is the direct will and command of god , there remains no proper field for the debate about indulgence to be mannaged in . for things acknowledged to be such , are not capable of an indulgence properly so called ; because the utmost liberty that is necessary unto them , is their right and due in strict justice and law. men therefore in such discourses , speak not to the nature of the things themselves , but to the apprehensions of them with whom they have to do . but yet against this disadvantage every party which plead for themselves , are relieved by that secret reserve that they have in the perswasion of the truth and goodness of what they profess , and desire to be indulged in the practice of . and this also , as occasion doth offer it self , and in the defence of themselves from the charge of their adversaries , they openly contend and avow . neither was it judged formerly , that there was any way to deprive them of this reserve and relief , but by a direct and particular debate of the matters specially in difference , carried on unto their conviction by evidence of truth , managed from the common principles of it . but after tryal made , this way to convince men of their errors and mistakes , who stand in need of indulgence with respect unto the outward administration of the powers that they are under , is found , as it should seem , tedious , unreasonable , and ineffectual . a new way therefore to this purpose is fixed on , and it is earnestly pleaded , that there needs no other argument or medium to prove men to be mistaken in their apprehensions , and to miscarry in their practice of religious duties , than that at any time , or in any place they stand in need of indulgence . to dissent , at all adventures , is a crime ; and he whom others persecute , tacitly at least , confesseth himself guilty . for it is said , that the law of the magistrate being the sole rule of obedience in religious worship , their non-complyance with any law by him established , evidencing it self in their desire of exemption , is a sufficient conviction , yea a self-acknowledgement not only of their errors and mistakes in what they apprehend of their duty in these things , and of their miscarriages in what they practise , but also that themselves are persons turbulent and seditious in withdrawing obedience from the laws which are justly imposed on them . with what restrictions and limitations , or whether with any or no , these assertions are maintained , we shall afterward enquire . the management of this plea , ( if i greatly mistake him not ) is one of the principal designs of the author of that discourse , a brief survey whereof is here proposed , the principle which he proceeds herein upon , himself it seems knew to be novel and uncouth , and therefore thought it incumbent on him , that both the manner of its handling , and the other principles that he judged meet to associate with it , or annex unto it , should be of the same kind and complexion . this design hath at length produced us this discourse ; which of what use it may prove to the church of god , what tendency it may have to retrive or promote love and peace among christians , i know not . this i know , that it hath filled many persons of all sorts with manifold surprizals , and some with amazement . i have therefore on sundry considerations , prevailed with my self much against my inclinations , for the sake of truth and peace , to spend a few hours in the examination of the principal parts and seeming pillars of the whole fabrick . and this i was in my own mind the more easily indueed unto , because there is no concernment either of the church or state in the things here under debate , unless it be , that they should be vindicated from having any concern in the things and opinions here pleaded and argued . for as to the present church , if the principles and reasonings here maintained and managed , are agreeable unto her sentiments , and allowed by her ; yet there can be no offence given in their examination , because she hath no where yet declared them so to be . and the truth is , if they are once owned and espoused by her , to the ends for which they are asserted , as the christians of old triumphed in the thoughts of him , who first engaged in wayes of violence against them among the nations in the world , so the non-conformists will have no small relief to their minds in their sufferings , when they understand these to be the avowed principles and grounds , on which they are to be persecuted and destroyed . and for the power of ecclesiastical jurisdiction belonging to the kings of this nation , as it hath been claimed and exercised by them in all ages since the establishment of christian religion among us , as it is declared in the laws , statutes , and customs of the kingdom , and prescribed unto an acknowledgement in the oaths of allegiance and supremacy , it and steddiness of expression , which we shall be farther accustomed unto . but in what here he avers of himself , he seems to have the advantage of our lord jesus christ , who upon less provocations than he hath undertaken the consideration of ( for the pharisees with whom he had to deal , were gentlemen be tells us , unto those with whom himself hath to do ) as he saith , fell into an hot fit of zeal , yea , into an height of impatience , which made him act with a seeming fury , and transport of passion , pag. . and if that be indeed his temper which he commends in himself , he seems to me to be obliged for it unto his constitution and complexion , as he speaks , and not to his age ; seeing his juvenile expressions and confidence , will not allow us to think that he suffers under any defervescency of spirit by his years . the philosopher tells us , that old men in matters dubious and weighty , are not over-forward to be positive , but ready to cry , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perhaps , and it may be so , and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they have experience of the uncertainty of things in this world . as indeed those who know what entanglements all humane affairs are attended withal , what appearing causes and probable reasons are to be considered and examined about them , and how all rational determinations are guided and influenced by unforeseen emergencies and occasions , will not be over-forward to pronounce absolutely and peremptorily about the disposal of important affairs . but as the same author informs us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; young men suppose that they know all things , and are vehement in their asseverations ; from which frame proceed all those dogmatical assertions of what is politick , and impolitick in princes , of what will establish or ruine governments , with the contempt of the conceptions of others about things conducing to publick peace and tranquility , which so frequently occur in our author . this makes him smile at as serious consultations for the furtherance of the welfare and prosperity of this nation , as it may be in any age , or juncture of time have been upon the wheel , preface p. . these considerations made it seem to me , that in an ordinary course , he hath time enough before him to improve the notions he hath here blessed the world with a discovery of ; if upon second thoughts he be equally enamoured of them unto what now he seems to be . i could indeed have desired , that he had given us a more clear account of that religion which in his judgement he doth most approve . his commendation of the church of england , sufficiently manifesteth his interest to lye therein ; and that in pursuit of his own principles he doth outwardly observe the institutions and prescriptions of it . but the scheme he hath given us of religion , or religious duties , wherein there is mention neither of sin , nor a redeemer , without which no man can entertain any one true notion of christian religion , would rather bespeak him a philosopher , than a christian. it is not unlikely , but that he will pretend he was treating of religion , as religion in general , without an application of it to this or that in particular ; but to speak of religion as it is among men in this world , or ever was since the fall of adam , without a supposition of sin , and the way of a relief from the event of it mentioned , is to talk of chimaera's , things that neither are , ever were , or will be . on the other hand the profit and advantage of his design falls clearly on the papal interest . for whereas it is framed and contrived for the advantage , security , and unquestionableness of absolute complyers with the present possessors of power , it is evident , that in the states of europe , the advantage lyes incomparably on that hand . but these things are not our concernment . the design which he manageth in his discourse , the subject matter of it , the manner how he treats those with whom he hath to do , and deports himself therein , are by himself exposed to the judgement of all , and are here to be taken into some examination . now because we have in his preface a perfect representation of the things last mentioned throughout the whole , i shall in the first place take a general view and prospect of it . and here i must have regard to the judgement of others . i confess for my own part i do not find my self at all concerned in those invectives , tart and upbraiding expressions , those sharp and twinging satyrs against his adversaries , which he avoweth or rather boasteth himself to have used . if this unparalleld heap of revilings , scoffings , despightful reproaches , sarcasms , scornful contemptuous expressions , false criminations , with frequent intimations of sanguinary affections towards them , do please his fancy , and express his morality to his own satisfaction , i shall never complain that he hath used his liberty ; and do presume that he judgeth it not meet that it should be restrained . it is far from my purpose to return him any answer in the like manner to these things ; to do it — opus est mangone perito qui smithfieldenst polleat eloquio : yet some instances of prodigious excesses in this kind , will in our process be reflected on . and it may be the repetition of them may make an appearance unto some less considerate readers , of a little harshness in some passages of this return . but as nothing of that nature in the least is intended , nothing that might provoke the author in his own spirit , were he capable of any hot impressions , nothing to disadvantage him in his reputation or esteem , so what is spoken being duly weighed , will be found to have nothing sharp or unpleasant in it , but what is unavoidably infused into it from the discourse it self , in its approach unto it to make a representation of it . it is of more concernment to consider with what frame and temper of spirit he manageth his whole cause and debate ; and this is such as that a man who knows nothing of him , but what he learns from this discourse , would suppose that he hath been some great commander , in campis gurgustidoniis vbi bombamachides cluninstaridys archides erat imperator summus ; neptuni nepos , associate unto him , who with his breath blew away and scattered all the legions of his enemies , as the wind doth leaves in autumn . such confidence in himself and his own strength , such contempt of all his adversaries , as persons silly , ignorant , illiterate , such boastings of his atchievments , with such a face and appearance of scorning all that shall rise up against him ; such expressions animi gladiatorii doth he march withall , as no man sure will be willing to stand in his way , unless he think himself to have lived , at least quietly , long enough . only some things there are , which i cannot but admire in his undertaking and management of it ; as first , that such a man of arms and art as he is , should harness himself with so much preparation , and enter the lists with so much pomp and glory , to combat such pittiful poor baffled ignoramus's as he hath chosen to contend withall ; especially con●idering that he knew he had them bound hand and foot , and cast under his strokes at his pleasure . methinks it had more become him , to have sought out some giant in reason and learning , that might have given him at least par animo periculum , as alexander said in his conflict with porus , a danger big enough to exercise his courage , though through mistake it should in the issue have proved but a wind-mill . again ! i know not whence it is , nor by what rules of errantry it may be warranted , that being to conflict such pittiful trifles , he should before he come near to touch them , thunder out such terrible words , and load them with so many reproaches and contemptuous revilings , as if he designed to scare them out of the lists , that there might be no tryal of his strength , nor exercise of his skill . but leaving him to his own choice and liberty in these matters , i am yet perswaded that if he knew how little his adversaries esteem themselves concerned in , or worsted by his revilings , how small advantage he hath brought unto the cause managed by him , with what severity of censures , that i say not indignation , his proceedings herein are reflected on by persons sober and learned , who have any respect to modesty or sobriety , or any reverence for the things of god , as debated among men , he would abate somewhat of that self-delight and satisfaction which he seems to take in his achievement . neither is it in the matter of dissent alone from the established forms of worship , that this author , and some others , endeavour by their revilings and scoffings to expose non-conformists to scorn and violence ; but a semblance at least is made of the like reflections on their whole profession of the gospel , and their worship of god ; yea these are the special subjects of those swelling words of contempt , those farcastical invidious representations of what they oppose , which they seem to place their confidence of success in ; but what do they think to effect by this course of proceedure ? do they suppose that by crying out canting , phrases , silly , non-sense , metaphors , they shall shame the non-conformists out of the profession of the gospel , or make them foregoe the course of their ministry , or alienate one soul from the truth taught and profest amongst them ? they know how their predecessours in the faith thereof , have been formerly entertained in the world : st. paul himself falling among the gentlemen philosophers of those dayes was termed by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a babler , or one that canted ; his doctrine despised as silly and foolish , and his phrase's pretended to be unintelligible . these things move not the non-conformists , unless it be to a compassion for them whom they fee to press their wits and parts to so wretched an employment . if they have any thing to charge on them with respect to gospel-truths , as that they own , teach , preach , or publish any doctrines , or opinions that are not agreeable thereunto , and doctrine of the antient , and late ( reformed ) churches , let them come forth , if they are men of learning , reading , and ingenuity , and in wayes used and approved from the beginning of christianity for such ends and purposes , endeavour their confutation and conviction ; let them i say with the skill and confidence of men , and according to all rules of method and art , state the matters in difference between themselves and their adversaries , confirm their own judgements with such reasons and arguments as they think pleadable in their behalf , and oppose the opinions they condemn with testimonies and reasons suited to their eversion . the course at present steered and engaged in , to carpe at phrases , expressions , manners of the declaration of mens conceptions , collected from , or falsly fathered upon particular persons , thence intimated to be common to the whole party of non-conformists ( the greatest guilt of some whereof , it may be is only their too near approach to the expressions used in the scripture to the same purpose , and the evidence of their being educed from thence ) is unmanly , unbecoming persons of any philosophick generosity , much more christians and ministers ; nay some of the things or sayings reflected on , and carped at by a late author , are such , as those who have used or asserted them , dare modestly challenge him in their defence to make good his charge in a personal conference , provided it may be scholastical , or logical , not dramatick or romantick . and surely were it not for their confidence in that tame and patient humour , which this author so tramples upon , p. . they could not but fear that some or other by these disingenuous proceedings might be provoked to a recrimination , and to give in a charge against the cursed oaths , debaucheries , profaneness , various immoralities , and sottish ignorance , that are openly and notoriously known to have taken up their residence among some of those persons , whom the railleries of this and some other authors are designed to countenance and secure . because we may not concern our selves again in things of this nature , let us take an instance or two of the manner of the dealing of our author with non-conformists , and those as to their preaching and praying , which of all things they are principally maligned about ; for their preaching he thus sets it out , p. . whoever among them can invent any new language presently sets up for a man of new discoveries , and he that lights upon the prettyest non-sense , is thought by the ignorant rabble to unfold new gospel mysteries , and thus is the nation shattered into infinite factions with senseless and phantastick phrases ; and the most fatal miscarriage of them all lyes in abusing scripture expressions , not only without , but in contradiction to their sense ; so that had we but an act of parliament to abridge preachers the use of fulsome and luscious metaphors , it might perhaps be an effectual cure of all our present distempers . let not the reader smile at the oddness of the proposal ; for were men obliged to speak sense as well as truth , all the swelling mysteries of phanaticism would then sink into flat and empty non-sense ; and they would be ashamed of such jejune and ridioulous stuff as their admired and most profound nations would appear to be . certainly there are few who read these expressions that can retain themselves from smiling at the pittiful phantastick souls that are here characterized ; or from loathing their way of preaching here represented . but yet if any should by a surprizal indulge themselves herein , and one should seriously enquire what it is that stirred those humours in them , it may be they could scarce return a rational account of their commotions : for when they have done their utmost to countenance themselves in their scorn and derision , they have nothing but the bare assertions of this author for the proof of what is here charged on those whom they deride ; and how if these things are most of them , if not all of them absolutely false ? how if he be not able to prove any of them by any considerable avowed instance ? how if all the things intended whether they be so or no as here represented , depend meerly on the judgement and fancy of this author , and it should prove in the issue that they are no such rules , measures , or standards of mens rational expressions of their conceptions , but that they may be justly appealed from ? and how if sundry things so odiously here expressed , be proved to have been sober truths declared in words of wisdom and sobriety ? what if the things condemned as fulsome metaphors prove to be scriptural expressions of gospel mysteries ? what if the principal doctrines of the gospel about the grace of god , the mediation of christ , of faith , justification , gospel-obedience , communion with god , and union with christ , are esteemed and stigmatized by some as swelling mysteries of fanaticism ; and the whole work of our redemption by the blood of christ as expressed in the scripture , be deemed metaphorical ? in brief , what if all this discourse concerning the preachings of non-conformists be , as unto the sense of the words here used , false , and the crimes in them injuriously charged upon them ? what if the metaphors they are charged with , are no other but their expression of gospel mysteries not in the words which mans wisdom teacheth , but which the holy-ghost teacheth , comparing spiritual things with spiritual ? as these things may and will be made evident when particulars shall be instanced in . when i say these things are discovered and laid open , there will be a composure possibly of those affections and disdainful thoughts , which these swelling words may have moved in weak and unexperienced minds . it may be also it will appear that upon a due consideration , there will be little subject matter remaining to be enacted in that law or act of parliament which he moves for ; unless it be from that uncouth motion that men may be obliged to speak sense as well as truth ; seeing hitherto it hath been supposed that every proposition that is either true or false , hath a proper and determinate sense ; and if sense it have not , it can be neither . i shall only crave leave to say , that as to the doctrine which they preach , and the manner of their preaching , or the way of expressing those doctrines or truths which they believe and teach , the non-conformists appeal from the rash , false , and invidious charge of this author , to the judgement of all learned , judicious and pious men in the world ; and are ready to defend them against himself , and whosoever he shall take to be his patrons or his associates , before any equal , competent , and impartial tribunal under heaven . it is far from me to undertake the absolute defence of any party of men , or of any man because he is of any party whatever ; much less shall i do so of all the individual persons of any party , and least of all , as to all their expressions , private opinions , and peculiar ways of declaring them , which too much abound among persons of all sorts . i know there is no party , but have weak men belonging to it ; nor any men amongst them but have their weaknesses , failings and mistakes . and if there are none such in the churcb of england , i mean those that universally comply with all the observances at present used therein , i am sure enough that there are so amongst all other parties that dissent from it . but such as these are not principally intended in these aspersio●s : nor would their adversaries much rejoyce to have them known to be , and esteemed of all what they are . but it is others whom they aim to expose unto contempt ; and in the behalf of them , not the mistakes , misapprehensions , or undue expressions of any private persons , these things are pleaded . but let us see , if their prayers meet with any better entertainment ; an account of his thoughts about them he gives us , p. . it is the most solemn strain of their devotion to vilifie themselves with large confessions of the hainousest and most aggravated sins : they will freely acknowledge their offences against all the commands , and that with the foulest and most enhancing circumstances ; they can rake together , and confess their injustice , uncleanness and extortion , and all the publican and harlot sins in the world ; in brief , in all their confessions , they stick not to charge themselves with such large catalogues of sin , and to amass together such as heap of impieties , as would make up the compleatest character of lewdness and villany ; and if their consciences do really arraign them of all those crimes whereof they so familiarly indite themselves , there are no such guilty and unpardonable wretches as they : so that their confessions are either true or false ; if false , then they fool and trifle with the almighty ; if true , then i could easily tell them the fittest place to say their prayers in . i confess this passage at its first perusal surprized me with some amazement . it was unexpected to me , that he who designed all along to charge his adversaries with pharisaism , and to render them like unto them , should instance in their confession of sin in their prayers , when it is even a characteristical note of the pharisees , that in their prayers they made no confession of sin at all . but it was far more strange to me , that any man durst undertake the reproaching of poor sinners with the deepest acknowledgement of their sins before the holy god , that they are capable to conceive or utter . is this , thought i , the spirit of the men with whom the non-conformists do contend , and upon whose instance alone they suffer ? are these their apprehensions concerning god , sin , themselves and others ? is this the spirit wherewith the children of the church are acted ? are these things suited to the principles , doctrines , practices of the church of england ? such reproaches and reflections indeed , might have been justly expected from those poor deluded souls , who dream themselves perfect and free from sin ; but to meet with such a treaty from them who say or sing , o god the father of heaven , have mercy upon us miserable sinners , at least three times a week , was some surprizal . however i am sure , the non-conformists need return no other answer to them who reproach them for vilifying themselves in their confessions to god , but that of david to michal , it is before the lord , and we will yet be more vile than thus , and will be base in our own sight . our author makes no small stir with the pretended censures of some whom he opposes ; namely , that they should esteem themselves and their party to be the elect of god , all others to be reprobates , themselves and theirs to be godly , and all others ungodly ; wherein i am satisfied , that he unduely chargeth those whom he intends to reflect upon : however i am none of them ; i do not judge any party to be all the elect of god , or all the elect of god to be confined unto any party ; i judge no man living to be a reprobate , though i doubt not but that there are living men in that condition ; i confine not holiness or godliness to any party ; not to the church of england , nor to any of those who dissent from it ; but am perswaded that in all societies of christians that are under heaven that hold the head , there are some really fearing god , working righteousness , and accepted with him . but yet neither my own judgement , nor the reflections of this author , can restrain me from professing that i fear that he who can thus trample upon men , scoff at and deride them for the deepest confessions of their sins before god , which they are capable of making , is scarce either well acquainted with the holiness of god , the evil of sin , or the deceitfulness of his own heart , or did not in his so doing , take them into sufficient consideration . the church of england it self requires its children to acknowledge their manifold sins and wickednesses , which from time to time they have grievously committed by thought , word and deed , against the divine majesty ; and what in general , others can confess more , i know not . if men that are through the light of gods spirit and grace , brought to an acquaintance with the deceitful workings of sin in their own hearts , and the hearts of others , considering aright the terror of the lord , and the manifold aggravations wherewith all their sins are attended , do more particularly express these things before , and to the lord , when indeed nor they , nor any other can declare the thousandth part of the vileness and unworthiness of sin and sinners on the account thereof , shall they be now despised for it , and judged to be men meet to be hanged ? if this author had but seriously perused the confessions of austin , and considered how he traces his sin from his nature in the womb , through the cradle , into the whole course of his life , with his marvellous and truly ingenious acknowledgements and aggravations of it , perhaps the reverence of so great a name might have caused him to suspend this rash , and i fear , impious discourse . for the particular instances wherewith he would countenance his sentiments and censures in this matter , there is no difficulty in their removal . our lord jesus christ hath taught us , to call the most secret workings of sin in the heart , though resisted , though controlled , and never suffered to bring forth , by the names of those sins which they lye in a tendency unto ; and men in their confessions respect more the pravity of their natures , and the inward working and actings of sin , than the outward perpetrations of it , wherein perhaps they may have little concernment in the world ; as job who pleaded his uprightness , integrity , and righteousness against the charge of all his friends , yet when he came to deal with god , he could take that prospect of his nature and heart , as to vilifie himself before him , yea to abhor himself in dust and ashes . again , ministers who are the mouths of the congregation to god , may , and ought to acknowledge , not only the sins whereof themselves are personally guilty , but those also which they judge may be upon any of the congregation . this assuming of the persons of them to whom they speak , or in whose name they speak , is usual even to the sacred writers themselves . so speaks the apostle peter , epist. . . for the time past of our lives may suffice us , to have wrought the will of the gentiles , when we walked in lasciviousness , lusts , excess of wine , revellings , banquetings and abominable idolatries . he puts himself amongst them , although the time past of his life in particular was remote enough from being spent in the manner there described : and so it may be with ministers when they confess the sins of the whole congregation . and the dilemma of this author about the truth or falshood of these confessions , will fall as heavy on st. paul as on any non-conformist in the world . for besides the acknowledgement that he makes of the former sins of his life when he was injurious , a blasphemer , and persecutor , ( which sins i pray god deliver others from ) and the secret working of in-dwelling sin , which he cryes out in his present condition to be freed from ; he also when an apostle professeth himself the chiefest of sinners ; now this was either true , or it was not ; if it was not true , god was mocked ; if it were , our author could have directed him to the fittest place to have made his acknowledgements in . what thinks he of the confessions of ezra , of daniel and others in the name of the whole people of god ? of david concerning himself , whose self-abasements before the lord , acknowledgements of the guilt of sin in all its aggravations and effects , far exceed any thing that non-conformists are able to express . as to his instances of the confession of injustice , uncleanness , and extortion , it may be as to the first and last , he would be put to it to make it good by express particulars ; and i wish it be not found that some have need to confess them , who cry at present , they are not as these publicans . vncleanness seems to bear the worst sound , and to lead the mind to the worst apprehensions of all the rest ; but it is god with whom men have to do in their confessions ; and before him , what is man that he should be clean , and he that is born of a woman , that he should be righteous ? behold he putteth no trust in his saints , and the heavens are not clean in his sight , and how much more abominable and filthy is man , who drinketh in iniquity like water , job . . and the whole church of god in their confession cry out , we are all as an unclean thing , and all our righteousnesses are as filthy raggs , isa. . there is a pollution of flesh and spirit , which we are still to be cleansing our selves from whilst we are in this world . but to what purpose is it to contend about these things ? i look upon this discourse of our author as a signal instance of the power of prejudice and passions over the minds of men . for setting aside the consideration of a present influence from them , i cannot believe that any one that professeth the religion taught by jesus christ , and contained in the scripture , can be so ignorant of the terror of the lord , so unaccustomed to thoughts of his infinite purity , severity and holiness , such a stranger to the accuracy , spirituality , and universality of the law , so unacquainted with the sin of nature , and the hidden deceitful workings of it in the hearts , minds and affections of men , so senseless of the great guilt of the least sin , and the manifold inexpressible aggravations wherewith it is attended , so unexercised to that self-abasement and abhorrency which becomes poor sinners in their approaches to the holy god , when they consider what they are in themselves , so disrespective of the price of redemption that was paid for our sins , and the mysterious way of cleansing our souls from them by the blood of the son of god , as to revile , despise and scoff at men for the deepest humblings of their souls before god , in the most searching and expressive acknowledgements of their sins , that they do or can make at any time . the like account may be given of all the charges that this author man●ageth against the men of his indignation ; but i shall return at present to the preface under consideration . in the entrance of his discourse , being as it seems conscious to himself of a strange and wild intemperance of speech in reviling his adversaries , which he had either used , or intended so to do , he pleads sundry things in his excuse or for his justification . hereof the first is , his zeal for the reformation of the church of england , and the settlement thereof with its forms and institutions ; these he saith are countenanced by the best and purest times of christianity , and established by the fundamental laws of this land ; ( which yet as to the things in contest between him and non conformists i greatly doubt of , as not believing any fundamental law of this land to be of so late a date , ) to see this opposed by a wild and fanatick rabble , rifled by folly and ignorance , on slender and frivolous pretences so often and so shamefully baffled , yet again revived by the pride and ignorance of a few peevish , ignorant and malepert preachers , brainsick people , ( all which gentle and peaceable expressions are crowded together in the compass of a few lines ) is that which hath chased him into this heat and briskness ; if this be not to deal with gain-sayers in a spirit of meekness , if herein there be not an observation of the rules of speaking evil of no man , despising no man , of not saying racha to our brother , or calling of him fool ; if here be not a discovery how remote he is from self-conceit , elation of mind , and the like immoralities , we must make enquiry after such things elsewhere ; for in this whole ensuing treatise we shall scarce meet with any thing more tending to our satisfaction . for the plea it self made use of , those whom he so tramples on , do highly honor the reformation of the church of england , and bless god for it continually , as that which hath had a signal tendency unto his glory , and usefulness to the souls of men . that as to the outward rites of worship and discipline contested about , it was in all things conformed unto the great rule of them , our author doth not pretend ; nor can he procure it in those things , whatever he sayes , any countenance from the best and purest times of christianity : that it was every way perfect in its first edition , i suppose , will not be affirmed ; nor considering the posture of affairs at the time of its framing both in other nations and in our own , was it like it should so be . we may rather admire that so much was then done according to the will of god , than that there was no more . whatever is wanting in it , the fault is not to be cast on the first reformers , who went as far as well in those dayes could be expected from them . whether others who have succeeded in their place and room , have since discharged their duty in perfecting what was so happily begun , is sub judice , and there will abide , after this author and i have done writing . that as to the things mentioned , it never had an absolute quiet possession or admittance in this nation , that a constant and no inconsiderable suffrage hath from first to last been given in against it , cannot be denyed ; and for any savage worrying or rifling of it at present , no man is so barbarous as to give the least countenance to any such thing . that which is intended in these exclamations , is only a desire that those who cannot comply with it as now established in the matters of discipline and worship before mentioned , may not meerly for that cause be worried and destroyed , as many have already been . again , the chief glory of the english reformation consisted in the purity of its doctrine , then first restored to the nation . this , as it is expressed in the articles of religion , and in the publickly authorized writings of the bishops and chief divines of the church of england , is , as was said , the glory of the english reformation . and it is somewhat strange to me , that whilst one writes against original sin , another preaches up justification by works , and scoffs at the imputation of the righteousness of christ to them that believe ; yea whilst some can openly dispute against the doctrine of the trinity , the deity of christ , and the holy ghost ; whilst instances may be collected of some mens impeaching all the articles almost throughout , there should be no reflection in the least on these things ; only those who dissent from some outward methods of worship must be made the object of all this wrath and indignation . quis tulerit gracehos de seditione querentes ? some mens guilt in this nature , might rather mind them of pulling out the be am out of their own eyes , than to act with such fury to pull out the eyes of others , for the motes which they think they espy in them . but hence is occasion given to pour out such a storm of fury , conveyed by words of as great reproach and scorn , as the invention of any man i think could suggest , as is not lightly to be met withal : might our author be prevailed with to mind the old rule , mitte malè loqui , dic rem ipsam , these things might certainly be debated with less scandal , less mutual offences and provocations . anothor account of the reasons of his intemperance in these reproaches , supplying him with an opportunity to encrease them in number and weight , he gives us pag. . & . of his preface , which because it may well be esteemed a summary representation of his way and manner of arguing in his whole discourse , i shall transcribe . i know , sayes he , but one single instance in which zeal or a high indignation is just and warrantable : and that is when it vents it self against the arrogance of haughty peevish and sullen religionists , that under higher pretences of godliness supplant all principles of civility and good nature ; that strip religion of its outside to make it a covering for spight and malice ; that adorn their peevishness with a mark of piety , and shrowd their ill nature under the demure pretences of godly zeal , and stroke and applaud themselves as the only darlings and favourites of heaven ; and with a scornfull pride disdained all the residue of mankind as a rout of worthless and unregenerate reprobates . thus the only hot fit of zeal we find our saviour in , was kindled by an indignation against the pride and insolence of the jews , when he whipped the buyers and sellers out of the outward court of the temple ; for though they bore a blind and superstitious reverence towards that part of it that was peculiar to their own worship , yet as for the outward court , the place where the gentiles and proselytes worshipped , that was so unelean and unhallowed , that they thought it could not be profaned by being turned into an exchange of vsury : now this insolent contempt of the gentiles , and impudent conceit of their own holiness , provoked the mild spirit of our blessed saviour to such an height of impatience and indignation , as made him with a seeming fury and transport of passion whip the tradesmen thence , and overthrew their tables . what truth , candor , or conscience hath been attended unto in the insolent reproaches here heaped up against his adversaries , is left to the judgement of god and all impartial men ; yea let judgement be made , and sentence be past according to the wayes , course of life , conversation , usefulness amongst men , readiness to serve the common concerns of mankind , in exercising lovingkindness in the earth , of those who are thus injuriously traduced , compared with any in the approbation and commendation of whom they are covered with these reproaches , and there lives not that person who may not be admitted to pronounce concerning the equity and righteousness or iniquity of these intemperances . however it is nothing with them with whom he hath to do to be judged by mans day ; they stand at the judgement seat of christ , and have not so learned him as to relieve themselves by false or fierce recriminations . the measure of the covering provided for all these excesses of unbridled passion , is that alone which is now to be taken . the case expressed it seems is the only single instance in which zeal is just and warrantable . how our author came to be assured thereof i know not ; sure i am that it doth neither comprize in it , nor hath any aspect on , the ground , occasion , or nature of the zeal of phinehas , or of nehemiah , or of david , or of joshuah , and least of all of our saviour as we shall see . he must needs be thought to be over-intent upon his present occasion , when he forgot not one , or two , but indeed all instances of just and warrantable zeal that are given us in the only sacred repository of them . for what concerns the example of our blessed saviour particularly insisted on , i wish he had ossended one way only in the report he makes of it . for let any sober man judge in the first place , whether those expressions he useth of the hot fit of zeal , that he was in , of the height of impatience that he was provoked unto , the seeming fury and transport of passion that he acted withall , do become that reverence and adoration of the son of god which ought to possess the hearts , and guide the tongues and writings of men that profess his name . but whatever other mens apprehensions may be , as it is not improbable but that some will exercise severity in their reflections on these expressions ; for my part ; i shall entertain no other thoughts but that our author being engaged in the composition of an invective declamation , and aiming at a gradeur of words , yea to fill it up with tragical expressions , could not restrain his pen from some extravagant excess , when the lord christ himself came in his way to be spoken of . however it will be said the instance is pertinently alledged , and the occasion of the exercise of the zeal of our blessed saviour is duly represented . it may be some will think so , but the truth is , there are scarce more lines than mistakes in the whole discourse to this purpose . what court it was of the temple wherein the action remembred was performed , is not here particularly determined ; only 't is said to be the outward court wherein the gentiles and proselytes worshipped in opposition to that which was peculiar to the worship of the jews . now of old from the first erection of the temple there were two courts belonging unto it and no more ; the inward court , wherein were the brazen altar with all those utensils of worship which the priests made use of in their sacred offices ; and the outward court whither the people assembled , as for other devotions , so to behold the priests exercising their function , and to be in a readiness to bring in their own especial sacrifices , upon which account they were admitted to the altar it self . into this outward court which was a dedicate part of the temple , all gentiles who were proselytes of righteousness , that is who being circumeised had taken upon them the observation of the law of moses , and thereby joyned themselves to the people of god , were admitted , as all the jewish writers agrree . and these were all the courts that were at first sanctified , and were in use when the words were spoken by the prophet , which are applyed to the action of our saviour ; namely , my house shall be called a house of prayer , but ye have made it a den of thieves ; afterwards in the dayes of the herodians another court was added by the immuring of the remainder of the hill , whereunto a promiscuous entrance was granted unto all people . it was therefore the antient outward court whereinto the jews thought that paul had brought trophimus the ephesian , whom they knew to be uncircumcised . i confess some expositors think that it was this latter area from whence the lord christ east out the buyers and sellers ; but their conjecture seems to be altogether groundless ; for neither was that court ever absolutely called the temple , nor was it esteemed sacred , but common or prophane ; nor was it in being when the prophet used the words mentioned concerning the temple . it was therefore the other antient outward court common to the jews and proselytes of the gentiles that is intended ; for as there the salt and wood were stored , that were daily used in their sacrifices , so the covetous priests knowing that many who came up to offer , were wont to buy the beasts they sacrificed at hierusalem to prevent the charge and labour of bringing them from farr ; to further as they pretended their accommodation , they appropriated a market to themselves in this court , and added a trade in money , relating it may be thereunto , and other things for their advantage . hence the lord christ twice drove them ; once at the beginning , and once at the end of his ministry in the flesh ; not with a seeming transport of fury , but with that evidence of the presence of god with him , and majesty of god upon him , that it is usually reckoned amongst one of the miracles that he wrought , considering the state of all things at that time amongst the jews . and the reason why he did this , and the occasion of the exercise of his zeal , is so express in the scripture , as i cannot but admire at the invention of our author , who could find out another reason and occasion of it . for it is said directly , that he did it because of their wicked profanation of the house of god , contrary to his express institution and command ; of a regard to the jews contempt of the gentiles there is not one word , not the least intimation ; nor was there in this matter the least occasion of any such thing . these things are not pleaded in the least , to give countenance to any , in their proud supercillious censures and contempt of others , wherein if any person living have out-done our author , or shall endeavour so to do , he will not fail i think to carry away the prize in this unworthy contest . nor is it to apologize for them whom he charges with extravagances and excesses in this kind . i have no more to say in their behalf , but that as far as i know , they are falsly accused and calumniated , though i will not be accountable for the expessions of every weak and impertinent person . where men indeed sin openly in all manner of transgressions against the law and gospel , where a spirit of enmity to holiness and obedience unto god discovers and acts it self constantly on all occasions ; in a word , where men wear sin 's livery , some are not afraid to think them sin 's servants . but as to that elation of mind in self-conceit wherewith they are charged , their contempt of other men upon the account of party which he imputes unto them , i must expect other proofs than the bare assertion of this author before , i shall joyn with him in the management of his accusation . and no other answer shall i return to the ensuing leaves , fraught with bitter reproaches , invectives , sarcasms , far enough distant from truth and all sobriety . nor shall i though in their just and necessary vindication , make mention of any of those things which might represent them persons of another complexion . if this author will give those whom he probably most aims to load with these aspersions , leave to confess themselves poor and miserable sinners in the sight of god , willing to bear his indignation against whom they have finned , and to undergo quietly the severest rebukes and revilings of men , in that they know not but that they have a providential permissive commission from god so to deal with them , and add thereunto , that they yet hope to be saved by jesus christ , and in that hope endeavour to give up themselves in obedience to all his commands , it contains that description of them which they shall alwayes , and in all conditions endeavour to answer . but i have only given these remarks upon the preceding discourse , to discover upon what feeble grounds our author builds for his own justification in his present engagement . pag. . of his preface , he declares his original design in writing this discourse , which was to represent to the world the lamentable folly and silliness of those mens religion with whom he had to do , which he farther expresses and pursues with such a lurry of virulent reproaches as i think is not to be parallel'd in any leaves , but some others of the same hand ; and in the close thereof he supposeth he hath evinced that in comparison of them , the most insolent of the pharisees were gentlemen , and the most savage of the americans philosophers . i must confess my self an utter stranger unto that generous disposition and philosophick nobleness of mind , which vent themselves in such revengefull scornfull wrath , expressed in such rude and barbarous railings against any sort of men whatever , as that here manifested in , and those here used by this author . if this be a just delineation and character of the spirit of a gentleman , a due portraicture of the mind and affections of a philosopher , i know not who will be ambitious to be esteemed either the one or the other . but what measures men now make of gentility i know not ; truly noble generosity of spirit was heretofore esteemed to consist in nothing more , than remoteness from such pedantick severities against , and contemptuous reproaches of persons under all manner of disadvantages , yea impossibilities to manage their own just vindication , as are here exercised and expressed in this discourse . and the principal pretended attainment of the old philosophy , was a sedateness of mind , and a freedome from turbulent passions and affections under the greatest provocations ; which if they are here manifested by our author , they will give the greater countenance unto the character which he gives of others ; the judgement and determination whereof is left unto all impatial readers . but in this main design he professeth himself prevented by the late learned and ingenious discourse , the friendly debate ; which to manifest , it may be , that his rhetorical faculty is not confined to invectives , he spendeth some pages in the splendid encomiums of . there is no doubt , i suppose but that the author of that discourse , will on the next occasion require his panegyrick , and return him his commendations for his own achievements with advantage ; they are like enough to agree like those of the poet , discedo alcaeus puncto illius , ille meo quis ? quis nist callimachus ? for the present his account of the excellencies and successes of that discourse minds me of the dialogue between pyrgopolynices and artotrogus : pyrg . ecquid meministi ? art. memini ; centum in ciliciâ , et quinquaginta centum sycolatronidae , triginta sardi , sexaginta macedones , sunt homines tu quos occidisti uno die , pyrg . quanta isthaec hominum summa est ? art. septem millia . pyrg . tantum esse oportet ; rectè rationem tenes . art. at nullos habeo scriptos , sic memini tamen . although the particular instances he gives of the man's successes , are prodigiously ridiculous , yet the casting up of the summ total to the compleating of his victory , sinks them all out of consideration : and such is the account we have here of the friendly debate . this and that it hath effected , which though unduly asserted as to the particular instances , yet altogether comes short of that absolute victory and triumph which are ascribed unto it . but i suppose that upon due consideration , mens glorying in those discourses , will be but as the crackling of thorns in the fire , noise and smoak without any real and solid use or satisfaction . the great design of the author , asis apparent unto all , was to render the sentiments and expressions of his adversaries ridiculous , and thereby to expose their persons to contempt and scorn , egregiam vero laudem & spolia ampla ! and to this end his way of writing by dialogues is exceedingly suited and accommodated : for although ingenious and learned men , such as plato and cicero , have handled matters of the greatest importance in that way of writing , candidly-proposing the opinions and arguments of adverse parties in the persons of the dialogists , and sometimes used that method to make their design of instruction more easie and perspicuous , yet it cannot be denyed that advantages may be taken from this way of writing to represent both persons , opinions , and practices , invidiously and contemptuously , above any other way ; and therefore it hath been principally used by men who have had that design . and i know nothing in the skilfull contrivance of dialogues , which is boasted of here with respect unto the friendly debate , as also by the author of it in his preface to one of his worthy volumes , that should free the way of writing it self , from being supposed to be peculiarly accommodated to the ends mentioned . nor will these authors charge them with want of skill and art in composing of their dialogues , who have designed nothing in them but to render things uncouth , and persons ridiculous , with whom themselves were in worth and honesty no way to be compared . an instance hereof we have in the case of socrates . sundry in the city being weary of him for his uprightness , integrity , and continual pressing of them to courses of the like nature ; some also being in an especial manner incensed at him , and provoked by him ; amongst them they contrived his ruine . that they might effect this design , they procured aristophanes to write a dialogue , his comoedy which he entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the clouds ; wherein socrates is introduced and personated , talking at as contemptible and ridiculous a rate , as any one can represent the non-conformists to do ; and yet withal to commend himself as the only man considerable amongst them . without some such preparation of the peoples minds , his enemies thought it impossible to obtain his persecution and destruction ; and they failed not in their projection . aristophanes being poor , witty , and as is supposed hired to this work , layes out the utmost of his endeavours so to frame and order his dialogues , with such elegancy of words , and composure of his verses , with such a semblance of relating the words and expressing the manner of socrates , as might leave an impression on the minds of the people . and the success of it was no way inferiour to that of the friendly debate ; for though at first the people were somewhat surprized with seeing such a person so traduced , yet they were after a while so pleased and tickled with the ridiculous representation of him and his philosophy , wherein there was much of appearance and nothing of truth , that they could make no end of applauding the author of the dialogues . and though this were the known design of that poet , yet that his dialogues were absurd and inartificial , i suppose will not be affirmed ; seeing few were ever more skilfully contrived . having got this advantage of exposing him to publick contempt , his provoked malicious adversaries began openly to manage their accusation against him . the principal crime laid to his charge was non-conformity , or that he did not comply with the religion which the supream magistrate had enacted ; or as they then phrased it , he esteemed not them to be gods whom the city so esteemed . by these means , and through these advantages , they ceased not until they had destroyed the best and wisest person , that ever that city bred in its heathen condition , and whereof they quickly repented themselves . the reader may see the whole story exactly related in aelian . lib. . var. histor. cap. . much of it also may be collected from the apologies of xenophon and plato in behalf of socrates , as also plutarch's discourse concerning his genius . to this purpose have dialogues very artificially written been used and are absolutely the most accommodate of all sorts of writing unto such a design . hence lucian who aimed particularly to render the things which he disliked ridiculous and contemptible , used no other kind of writing ; and i think his dialogues will be allowed to be artificial , though sundry of them have no other design but to cast contempt on persons and opinions better than himself and his own . and his way of dealing with adversaries in points of faith , opinion and judgement , hath hitherto been esteemed fitter for the stage , than a serious disquisition after truth , or confutation of error : did those who admire their own achievements in this way of process , but consider how easie a thing it is for any one , deposing that respect to truth , modesty , sobriety , and christianity which ought to accompany us in all that we do , to expose the persons and opinions of men by false , partial , undue representations to scorn and contempt , they would perhaps cease to glory in their fancied success . it is a facile thing to take the wisest man living , and after he is lime-twigg'd with ink and paper , and gagged with a quill , so that he can neither move nor speak , to clap a fools coat on his back , and turn him out to be laughed at in the streets . the stoicks were not the most contemptible sort of philosophers of old , nor will not be thought so by those , who profess their religion to consist in morality only . and yet the roman orator in his pleading for muraena , finding it his present interest to cast some disreputation upon cato his adversary in that cause , who was addicted to that sect , so represented their dogmes , that he put the whole assembly into a fit of laughter ; whereunto cato only replyed , that he made others laugh , but was himself ridiculous ; and it may be some will find it to fall out not much otherwise with themselves by that time the whole account of their undertaking is well cast up . besides , do these men not know , that if others would employ themselves in a work of the like kind by way of retortion and recrimination , that they would find real matter amongst some whom they would have esteemed sacred , for an ordinary ingenuity to exercise it self upon unto their disadvantage ? but what would be the issue of such proceedings ? who would be gainers by it ? every thing that is professed among them that own religion , all wayes and means of their profession , being by their mutual reflections of this kind , render'd riciculous , what remains but that men fly to the sanctuary of atheism to preserve themselves from being scoffed at and despised as fools . on this account alone i would advise the author of our late debates to surcease proceeding in the same kind , lest a provocation unto a retaliation should befall any of those who are so fouly aspersed . but , as i said , what will be the end of these things , namely of mutual virulent reflections upon one another ? shall this sword devour for ever ? and will it not be bitterness in the latter end ? for , as he said of old of persons contending with revilings ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great store there are of such words and expressions on every hand , and every provoked person , if he will not bind his passion to a rule of sobriety and temperance , may at his pleasure take out and use what he supposeth for his turn . and let not men please themselves with imagining that it is not as easie , though perhaps not so safe , for others to use towards themselves , haughty and contemptuous expressions , as it is for them to use them towards others . but shall this wrath never be allayed ? is this the way to restore peace , quietness and satisfaction to the minds of men ? is it meet to use her language in this nation concerning the present differences about religion , nullus amor populis , nec foedera sunto ; imprecor arma armis , pugnent ipsique nepotes ? is agreement in all other things , all love and forbearance , unless there be a centering in the same opinions absolutely , become criminal , yea detestable ? will this way of proceeding compose and satisfie the minds of men ? if there be no other way for a coalescence in love and unity in the bond of peace ; but either that the non-conformists do depose and change in a moment , as it were , their thoughts , apprehensions and judgements about the things in difference amongst us , which they cannot , which is not in their power to do ; or that in the presence , and with a peculiar respect unto the eye and regard of god , they will act contrary unto them , which they ought not , which they dare not , no not upon the present instruction , the state of these things is somewhat deplorable . that alone which in the discourses mentioned seemeth to me of any consideration , if it have any thing of truth to give it countenance , is that the non-conformists under pretence of preaching mysteries and grace , do neglect the pressing of moral duties , which are of near and indispensable concernment unto men in all their relations and actions ; and without which , religion is but a pretence and covering for vice and sin . a crime this is unquestionably of the highest nature if true , and such as might justly render the whole profession of those who are guilty of it suspected . and this is again renewed by our author , who to charge home upon the non-conformists reports the saying of fl●ius ilyricus a lutheran who dyed an hundred ye●rs ago ; namely that bona opera sunt pernitiosa ad salutem , though i do not remember that any such thing was maintained by illyricus , though it was so by amsdorsius against georgius major . but is it not strange , how any man can assume to himself , and swallow so much confidence as is needful to the mannagement of this charge ? the books and treatises published by men of the perswasion traduced , their daily preaching witnessed unto by multitudes of all sorts of people , the open avowing of their duty in this matter , their principles concerning sin , duty , holiness , vertue , righteousness and honesty , do all of them proclaim the blackness of this calumny , and sink it with those who have taken , or are able to take any sober cognizance of these things , utterly beneath all consideration ; moral duties they do esteem , commend , count as necessary in religion as any men that live under heaven ; it is true they say that on a supposition of that performance whereof they are capable without the assistance of the grace and spirit of god , though they may be good in their own nature , and useful to mankind , yet they are not available unto the salvation of the souls of men ; and herein they can prove , that they have the concurrent suffrage of all known churches in the world , both those of old , and these at present : they say moreover , that for men to rest upon their performances of these moral duties for their justification before god , is but to set up their own righteousness through an ignorance of the righteousness of god ; for we are justified freely by his grace ; neither yet are they sensible of any opposition to this assertion . for their own discharge of the work of the ministry , they endeavour to take their rule , pattern and instruction from the precepts , directions , and examples of them who were first commissionated unto that work , even the apostles of our lord jesus christ , recorded in the scripture , that they might be used and improved unto that end . by them are they taught , to endeavour the declaring unto men all the counsel of god concerning his grace , their obedience and salvation ; and having the word of reconciliation committed unto them , they do pray their hearers in christs stead to be reconciled unto god ; to this end do they declare the unsearchable riches of christ , and comparatively determine to know nothing in this world but christ and him crufied , whereby their preaching becometh principally the word or doctrine of the cross , which by experience they find to be a stumbling block unto some , and foolishness unto others ; by all means endeavouring to make known what is the riches of the glory of the mysterie of god in christ , reconciling the world unto himself ; praying withal for their hearers , that the god of our lord jesus christ , the father of glory , would give unto them the spirit of wisdom and revelation in the knowledge of him , that the eyes of their understanding being enlightned , they may learn to know what is the hope of his calling , and what the riches of the glory of his inheritance in the saints ; and in these things are they not ashamed of the gospel of christ , which is the power of god unto salvation . by this dispensation of the gospel , do they endeavour to ingenerate in the hearts and souls of men , repentance towards god , and faith in our lord jesus christ. to prepare them also hereunto , they cease not by the preaching of the law , to make known to men the terror of the lord , to convince them of the nature of sin , of their own lost and ruined condition by reason of it , through its guilt as both original in their natures , and actual in their lives , that they may be stirred up to fly from the wrath to come , and to lay hold on eternal life ; and thus as god is pleased to succeed them , do they endeavour to lay the great foundation jesus christ , in the hearts of their hearers , and to bring them to an interest in him by believing . in the farther pursuit of the work committed unto them , they endeavour more and more to declare unto , and instruct their hearers in all the mysteries and saving truths of the gospel , to the end that by the knowledge of them , they may be wrought unto obedience , and brought to conformity to christ , which is the end of their declaration ; and in the pursuit of their duty , there is nothing more that they insist upon , as far as ever i could observe , than an endeavour to convince men , that that faith or profession that doth not manifest it self , which is not justified by works , which doth not purifie the heart within , that is not fruitful in universal obedience to all the commands of god , is vain and unprofitable ; letting them know that though we are saved by grace , yet we are the workmanship of god created in christ jesus to good works , which he hath ordained for us to walk in them ; a neglect whereof doth uncontrollably evict men of hypocrisie and falseness in their profession ; that therefore these things in those that are adult , are indispensably necessary to salvation . hence do they esteem it their duty , continually to press upon their hearers the constant observance and doing of whatsover things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are comely , whatsoever things are of good report ; letting them know that those who are called to a participation of the grace of the gospel , have more , higher , stronger obligations upon them to righteousness , integrity , honesty , usefulness amongst men , in all moral duties , throughout all relations , conditions and capacities , than any others whatever . for any man to pretend , to write , plead that this they do not , but indeed do discountenance morality and the duties of it , is to take a liberty of saying what he pleases for his own purpose , when thousands are ready from the highest experience to contradict him . and if this false supposition should prove the soul that animates any discourses , let men never so passionately admire them , and expatiate in the commendation of them , i know some that will not be their rivals in their extasies . for the other things which those books are mostly filled withal , setting aside frivolous trifling exceptions about modes of carriage , and common phrases of speech , altogether unworthy the review or perusal of a serious person , they consist of such exceptions against expressions , sayings , occasional reflections on texts of scripture , invectives , and impertinent calling over of things past and by-gone , as the merit of the cause under contest is no way concerned in . and if any one would engage in so unhandsome an employment , as to collect such fond speeches , futilous expressions , ridiculous expositions of scripture , smutty passages , weak & impertinent discourses , yea profane scurrilities , which some others whom for their honors sake , and other reasons i shall not name , have in their sermons and discourses about sacred things been guilty of , he might provide matter enough for a score of such dialogues as the friendly debates , are composed of . but to return , that the advantages mentioned are somewhat peculiar unto dialogues , we have a sufficient evidence in this , that our author having another special design , he chose another way of writing suited thereunto . he professeth , that he hath neither hope , nor expectation to convince his adversaries of their crimes or mistakes , nor doth endeavour any such thing . nor did he meerly project to render them contemptible and ridiculous ; which to have effected , the writing of dialogues in his mannagement would have been most accommodate . but his purpose was to expose them to persecution , or to the severity of penal laws from the magistrate , and if possible , it may be , to popular rage and fury . the voice of his whole discourse is the same with that of the jews concerning st. paul , away with such fellows from the earth , for it is not meet they should live . such an account of his thoughts he gives us ; pag. . saith he , the only cause of all our troubles and disturbances ( which what they are he knows not , nor can declare ) is the inflexible perverfeness of about an hundred proud , ignorant , and seditious preachers , against whom if the severity of the laws were particularly levelled how easie would it be , &c. macte nova virtute puer , sic itur ad astra . but i hope it will appear before the close of this discourse , that our author is far from deserving the reputation of infallible in his politicks , whatever he may be thought to do in his divinity . it is sufficiently known how he is mistaken in his calculation of the numbers of those whom he designs to brand with the blackest marks of infamy , and whom he exposeth in his desires to the severities of law for their ruine . i am sure , it is probable , that there are more than an hundred of those whom he intends , who may say unto him , as gregory of nazianzen introduceth his father speaking to himself , nondum tot sunt anni tui , quot jam in sacris nobis sunt peracti victimis , who have been longer in the ministry than he in the world , but suppose there were but an hundred of them , he knows , or may know , when there was such a disparity in the numbers of them that contested about religion , that it was said of them , all the world against athanasius , and athanasius against the world ; who yet was in the right against them all , as they must acknowledge who frequently say or sing , his quicunque vult . but how came he so well acquainted with them all and every one , as to pronounce of them that they are proud , ignorant , and seditious ; allow him the liberty , which i see he will take whether we allow it him or no , to call whom he pleaseth seditious upon the account of reall or supposed principles not complyant with his thoughts and apprehensions ; yet that men are proud , and ignorant how he can prove but by particular instances from his own acquaintance with them , i know not ; and if he should be allowed to be a competent judge of knowledge and ignorance in the whole compass of wisdom and science , which it may be some will except against , yet unless he had personally conversed with them all , or were able to give sufficient instances of their ignorance from actings , writings , or expressions of their own , he would scarce be able to give a tolerable account of the honesty of this his p●remptory censure ; and surely this must needs be looked on , as a lovely , gentle , and philosophick humour , to judge all men proud and ignorant , who are not of our minds in all things , and on that ground alone . but yet let them be as ignorant as can be fancied , this will not determine the difference between them and their adversaries . one unlearned paphnutius in the council of nice stopped all the learned fathers when they were precipitately casting the church into a snare ; and others as unlearned as he , may honestly attempt the same at any time . and for our authors projection for the obtaining of quiet by severe dealings with these men in an especial manner , one of the same nature failed in the instance mentioned . for when athanasius stood almost by himself in the eastern empire for a profession in religion , which the supream magistrate and the generality of the clergy condemned , it was thought the levelling of severity in particular against him , would bring all to a composure . to this purpose after they had again and again charged him to be proud and seditious , they vigorously engaged in his prosecution , according to the projection here proposed , and sought him neer all the world over , but to no purpose at all , as the event discovered . for the truth which he professed having left its root in the hearts of multitudes of the people , on the first opportunity they returned again to the open avowing of it . but to return from this digression ! this being the design of our author , not so much to expose his adversaries to common contempt and laughter , as to ruine and destruction , he diverted from the beaten path of dialogues , and betook himself unto that of rhetorical invective declamations , which is peculiarly suited to carry on and promote such a design . i shall therefore here leave him for the present , following the triumphant chariot of his friend ; singing io triumphe ! and casting reflections upon the captives that he draggs after him at his chariot wheels , which will doubtless supply his imagination with a pleasing entertainment , untill he shall awake out of his dream , and find all the pageantry that his fancy hath erected round about him , to vanish and disappear . his next attempt is upon atheists , wherein i have no concern , nor his principal adversaries the non-conformists ; for my part i have had this advantage by my own obscurity and small consideration in the world , as never to converse with any persons that did , or durst question the being or providence of god , either really or in pretence . by common reports , and published discourses , i find that there are not a few in these dayes , who either out of pride and ostentation , or in a real complyance with their own darkness and ignorance , do boldly venture to dispute the things which we adore ; and if i am not greatly mis-informed , a charge of this prodigious licentiousness and impiety , may from pregnant instances , be brought neer the doors of some who on other occasions declaim against it . for practical atheism the matter seems to be unquestionable ; many live as though they believed neither god nor devil in the world , but themselves ; with neither sort am i concerned to treat at present , nor shall i examine the invectives of our author against them ; though i greatly doubt , whether ever such a kind of defence of the being of god was written by any man before him . if a man would make a judgement upon the genius and way of his discourse , he might possibly be tempted to fear , that it is persons , rather than things that are the object of his indignation ; and it may be the fate of some , to suffer under the infamy of atheism , as it is thought diagoras did of old , not for denying the deity , nor for any absurd conceptions of mind concerning it , but for deriding and contemning them , who without any interest in , or sense of religion , did foolishly , in idoliatrous instances make a pretence of it in the world . but whatever wickedness or miscarriages of this nature our author hath observed , his zeal against them were greatly to be commended , but that it is not in that only instance wherein he allows of the exercise of that vertue , let it then be his anger or indignation , or what he pleases , that he may not miss of his due praises and commendation . only i must say , that i question whether to charge persons enclined to atheism with profaning johnson and fletcher as well as the holy scriptures , be a way of proceeding probably suited to their conviction or reduction . it seems also that those who are here chastised do vent their atheism in scossing and drollery , jesting , and such like contemptible efforts of wit , that may take for a while amongst little and unlearned people , and immediately evaporate . i am afraid more of those who under pretences of sober reason do vent and maintain opinions and principles that have a direct tendency to give an open admission unto atheism in the minds of men , than of such fooleries . when others fury and raving cruelties succeeded not , he alone prevailed , qui solus accessit sobrius ad perdendam remp. one principle contended for as rational and true , which if admitted will insensibly seduce the mind unto , and justifie a practice ending in atheism , is more to be feared , than ten thousand jests and scoffs against religion , which methinks , amongst men of any tolerable sobriety should easily be buried under contempt and scorn . and our author may do well to consider whether he hath not , unwittingly i presume , in some instances , so expressed and demeaned himself , as to give no small advantage to those corrupt inclinations unto atheism , which abound in the hearts of men ; are not men taught here to keep the liberty of their minds and judgements to themselves , whilest they practise that which they approve not , nor can do so ; which is directly to act against the light and conviction of conscience ? and yet an associate of his in his present design , in a modest and free conference , tells us , that there is not awider step to atheism than to do any thing against conscience , and enforms his friend , that dissent out of grounds that appear to any founded on the will of god , is conscience ; but against such a conscience , the light , judgement and conviction of it , are men here taught to practise ; and thereby in the judgement of that author , are instructed unto atheism . and indeed if once men find themselves at liberty to practise contrary to what is prescribed unto them in the name and authority of god , as all things are which conscience requires , it is not long that they will retain any regard of him , or reverence unto him. it hath hitherto been the judgement of all , who have enquired into these things , that the great concern of the glory of god in the world , the interest of kings and rulers , of all governments whatever , the good and welfare of private persons , lyes in nothing more , than in preserving conscience from being debauched in the conducting principles of it ; and in keeping up its due respect to the immediate soveraignty of god over it in all things . neither ever was there a more horrid attempt upon the truth of the gospel , all common morality , and the good of mankind , than that which some of late years or ages have been engaged in , by suggesting in their casuistical writings such principles for the guidance of the consciences of men , as in sundry particular instances might set them free , as to practice , from the direct and immedsately influencing authority of god in his word . and yet i doubt not , but it may be made evident , that all their principle● in conjunction are scarce of so pernicious a tendency as this one general theorem , that men may lawfully act in the worship of god , or otherwise , against the light , dictates , or convictions of their own consciences . exempt conscience from an absolute , immediate , entire , universal dependance on the authority , will , and judgement of god , according to what conceptions it hath of them , and you disturb the whole harmony of divine providence in the government of the world ; and break the first link of that great chain whereon all religion and government in the world do depend . teach men to be like naaman the syrian to believe only in the god of israel , and to worship him according to his appointment by his own choice , and from a sense of duty , yet also to bow in the house of rimmon contrary to his light and conviction out of complyance with his master ; or with the men of samaria to fear the lord , but to worship their idols , and they will not fail at one time or other , rather to seek after rest in restless atheism , than to live in a perpetual conflict with themselves , or to cherish an everlasting sedition in their own bosomes . i shall not much reflect upon those expressions which our author is pleased to vent his indignation by ; such as religious rage , and fury , religious villany , religious lunacies , serious and consciencious villanies , wildness of godly madness , men lead by the spirit of god to disturb the publick peace , the world filled with a buzze and noise of the divine spirit , sanctified fury , sanctified barbarism , pious villanies , godly disobedience , sullen and cross-grained godliness , with innumerable others of the like kind ; which although perhaps he may countenance himself in the use of , from the tacite respect that he hath to the persons whom he intends to vilifie and reproach ; yet in themselves , and to others , who have not the same apprehensions of their occasion , they tend to nothing but to beget a scorn and derision of all religion , and the profession of it ; an humour which will not find where to rest or fix it self , untill it comes to be swallowed up in the abysse of atheism . we are at length arrived at the last act of this tragical preface ; and as in our progress we have rather heard a great noise and bluster , than really encountred either true difficulty or danger ; so now i confess that weariness of conversing with so many various sounds of the same signification , the summ of all being knaves , villains , fools , will carry me through the remainder of it , with some more than ordinary precipitation , as grudging an addition in this kind of employment to those few minutes wherein the preceding remarques were written or dictated . there are two or three heads which the remainders of this prefatory discourse may be reduced unto . first , a magnificent proclamation of his own achievements ; what he hath proved , what he hath done , especially in representing the inconsistence of liberty of conscience with the first and fundamental laws of government ; and i am content that he please himself with his own apprehensions , like him who admired at the marvelous feats performed in an empty theatre . for it may be that upon examination it will be found , that there is scarce in his whole discourse any one argument offered at , that hath the least seeming cogency towards such an end ; whether you take liberty of conscience , for liberty of judgement , which himself confesseth uncontroleable , or liberty of practice upon indulgence which he seems to oppose , an impartial reader will i doubt be so far from finding the conclusion mentioned to be evinced , as he will scarcely be able to satisfie himself that there are any premises that have a tendency thereunto . but i suppose he must extreamly want an employment who will design himself a business , in endeavouring to dispossess him of his self-pleasing imagination . yea he seems not to have pleaded his own cause absurdly at athens , who giving the city the news of a victory when they had received a fatal defeat , affirmed that publick thanks were due to him , for affording them two dayes of mirth and jollity , before the tidings came of their ill success ; which was more than they were ever like to see again in their lives . and there being as much satisfaction in a fancied , as a real success , though useless and failing , we shall leave our author in the highest contentment that thoughts of this nature can afford him . however it may not be amiss to mind him of that old good counsel , let not him that girdeth on his armour , boast like him that putteth it off . another part of his oration is to decry the folly of that bruitish apprehension that men can possibly live peaceably and quietly if they enjoy the liberty of their consciences ; where he fears not to affirm , that it is more elegible to tolerate the highest debauchertes , than liberty for men to worship god according to what they apprehend he requires ; whence some severe persons would be too apt it may be to make a conjecture of his own inclinations ; for it is evident that he is not absolutely insensible of self-interest in what he doth or writes . but the contrary to what he asserts , being a truth at this day written with the beams of the sun in many nations of europe , let envy , malice , fear , and revenge suggest what they please otherwise , and the nature of the thing it self denyed being built upon the best , greatest , and surest foundations and warranty that mankind hath to build on , or trust unto for their peace and security , i know not why it's denial was here ventured at , unless it were to embrace an opportunity once more to give vent to the remainders of his indignation , by revilings and reproaches , which i had hoped had been now exhausted . but these things are but collateral to his principal design in this close of his declamation ; and this is the removal of an objection , that liberty of conscience would conduce much to the improvement of trade in the nation . it is known that many persons of great wisdom and experience , and who , as it is probable , have had more time to consider the state and proper interest of this nation , and have spent more pains in the weighing of all things conducing thereunto than our author hath done , are of this mind and judgement . but he at once strikes them and their reasons dumb , by drawing out his gorgon's head , that he hath proved it inconsistent with government , and so it must needs be a foolish and silly thing to talk of its usefulness to trade . verum , ad populum phalera ; if great blustering words , dogmatical assertions , uncouth , unproved principles , accompanied with a pretence of contempt and scorn of all exceptions and oppositions to what is said , with the persons of them that make them , may be esteemed proofs , our author can prove what he pleaseth , and he is to be thought to have proved whatever he affirms himself so to have done . if sober reason , experience , arguments derived from common acknowledged principles of truth , if a confirmation of deductions from such principles , by confessed and commonly approved instances are necessary to make up convincing proofs in matters of this nature and importance , we are yet to seek for them , notwithstanding any thing that hath been offered by this author , or as far as i can conjecture is likely so to be . in the mean time i acknowledge many parts of his discourse to be singularly remarkable . his insinuation that the affairs of the kingdom are not in a fixed and established condition , that we are distracted amongst our selves with a strange variety of jealous●es and annimosities , and such like expressions , as if divulged in a book printed without licence , would and that justly , be looked on as seditious , are the foundations that he proceedeth upon . now as i am confident that there is very little ground , or none at all for these insinuations , so the publick disposing of the minds of men to fears , suspicious , and apprehensions of unseen dangers by such means , becomes them only , who care not what disadvantage they cast others , nay their rulers under , so they may compass and secure their own private ends and concerns . but yet not content to have expressed his own real or pretended apprehensions , he proceeds to manifest his scorn of those , or his smiling at them , who with mighty projects labour for the improvement of trade , which the council appointed , as i take it , by his majesty thence denominated , is more concerned in than the non-conformists , and may do well upon this information finding themselves lyable to scorn , to desist from such an useless and contemptible employment . they may now know , that to erect and encourage trading combinations , is only to build so many nests of faction and sedition ; for he sayes , there is not any sort of people so inclinable to seditious practices as the trading part of a nation ; and that their pride and arrogance naturally encrease with the improvement of their stock . besides the fanatick party , as he sayes , live in these greater societies , and it is a very odd and preposterous folly , to design the enriching of that sort of people ; for wealth doth but only pamper and encourage their presumption ; and he is a very silly man , and understands nothing of the follies , passions and inclinations of humane nature , who sees not that there is no creature so ungovernable as a wealthy fanatick . it cannot be denyed , but that this modern policy , runs contrary to the principles and experience of former ages . to preserve industrious men in a peaceable way of emproving their own interests , whereby they might partake in their own and family concerns , of the good and advantages of government , hath been by the weak and silly men of former generations , esteemed the most rational way of inducing their minds unto peaceable thoughts and resolutions . for as the wealth of men encreaseth , so do their desires and endeavours after all things and wayes whereby it may be secured ; that so they may not have spent their labour and the vigour of their spirits with reference unto their own good and that of their posterity in vain . yea , most men are found to be of issachar's temper , who when he saw , that rest was good , and the land pleasant , wherein his own advantages lay , bowed his shoulder to bear , and became a servant unto tribute ; fortes and miseri , have heretofore been only feared , and not such as found satisfaction to their desires in the encreases and successes of their endeavours . and as caesar said , he feared not those fat and corpulent persons anthony and dolabella , but those pale and lean discontented ones , brutus and cassius ; so men have been thought to be far less dangerous , or to be suspected in government , who are well clothed with their own wealth and concerns , than such as have nothing but themselves to lose , and by reason of their straights and distresses , do scarce judge them worth the keeping . and hath this gentleman really considered what the meaning of that word trade is , and what is the concernment of this nation in it ? or is he so fond of his own nations and apprehensions , as to judge it meet that the vital spirits and blood of the kingdom should be offered in sacrifice unto them ? solomon tells us , that the profit of the earth is for all , and the king himself is served by the field ; and we may truly in england say the same of trade ; all men know what respect unto it there is in the revenues of the crown , and how much they are concerned in its growth and promotion ; the rents of all from the highest to the lowest that have an interest in the soyl , are regulated by it , and rise and fall with it ; nor is there any possibility to keep them up to their present proportion and standard , much less to advance them , without the continuance of trade in its present condition at least , may without a steddy endeavour for its encrease , furtherance and promotion . noblemen and gentlemen must be contented to eat their own bief and mutton at home , if trade decay ; to keep up their antient and present splendour , they will find no way or means . corporations are known to be the most considerable and significant bodies of the common people , and herein lies their being and bread ; to diminish or discountenance their trade , is to starve them , and discourage all honest industry in the world . it was a sad desolation that not long since befell the great city by fire ; yet through the good providence of god , under the peaceable government of his majesty , it is rising out of its ashes , with a new signal beauty and lustre . but that consumption and devastation of it , which the pursuit of this council will inevitably produce , would prove fatal and irreparable . and as the interest of all the several parts of the common-wealth do depend on the trade of the people amongst our selves , so the honor , power and security of the whole in reference unto forraign nations , are resolved also into the same principles ; for as our soyl is but small in comparison of some of our neighbours , and the numbers of our people no wayes to be compared with theirs , so if we should forego the advantages of trade for which we have opportunities , and unto which the people of this nation have inclinations , above any countrey on nation in the world , we should quickly find how unequal the competition between them and us would be : for even our naval force , which is the honour of the king , the security of his kingdoms , the terror of his enemies , oweth its rise and continuance unto that preparation of persons employed therein , which is made by the trade of the nation . and if the councel of this author should be followed , to suspend all thoughts of the supportment , encouragement , and furtherance of trade , until all men by the severity of penalties should be induced to an uniformity in religion ; i doubt not but our envious neighbours would as readily discern the concernment of their malice and ill will therein , as hannibal did his , in the action of the roman general , who at the battel of cannae , according to their usual discipline , ( but fatally at that time misapplyed ) caused in the great distress of the army , his horsemen to alight and fight on foot , not considering the advantage of his great and politick enemy , as things then stood , who immediately said , i had rather he had delivered them all bound unto me , though he knew there was enough done to secure his victory . a survey of the first chapter . the author of this discourse , seems in this first chapter to design the stating of the controversie , which he intendeth to pursue and handle , ( as he expresseth himself pag. ii. ) as also to lay down the main foundations of his ensuing superstructure . nothing could be more regularly projected , nor more suited to the satisfaction of ingenious inquirers into the matters under debate ; for those , who have any design in reading , beyond a present divertisement of their minds , or entertainment of their fancies , desire nothing more than to have the subject matter which they exercise their thoughts about , clearly and distinctly proposed , that a true judgement may be made concerning what men say , and whereof they do affirm . but i fear our author hath fallen under the misadventure of a failure in these projections ; at least as unto that certainty , clearness , and perspicuity in the declaration of his conceptions , and expression of his assertions and principles ; without which all other ornaments of speech in matters of moment , are of no use or consideration . his language is good and proper , his periods of speech laboured , full , and even ; his expressions poynant towards his adversaries , and singly taken , appearing to be very significative and expressive of his mind . but i know not how it is come to pass , that what either through his own defect , as to a due comprehension of the notions whose mannagement he hath undertaken , or out of a design to cloud and obscure his sentiments , and to take the advantage of loose declamatory expressions , it is very hard , if possible , to gather from what he hath written , either what is the true state of the controversie proposed to discussion , or what is the precise determinate sense of of those words wherein he proposeth the principles that he proceeds upon . thus in the title of the book he asserts the power of the magistrate over the consciences of men ; elsewhere confines the whole work and duty of conscience to the inward thoughts and perswasions of the mind , over which the magistrate hath no power at all . conscience it self he sometimes sayes is every mans opinion ; sometimes he calls it an imperious faculty , which surely are not the same ; sometimes he pleads for the uncontrollable power of magistrates over religion and the consciences of men ; sometimes asserts their ecclesiastical jurisdiction as the same thing , and seemingly all that he intends ; whereas i suppose , no man ever yet defined ecclesiastical jurisdiction , to be , an uncontrollable power over religion and the consciences of men. the magistrates power over religion he asserts frequently , and denyeth outward worship to be any part of religion , and at last pleads upon the matter only for his power over outward worship . every particular vertue he affirms to be such , because it is a resemblance and imitation of some of the divine attributes ; yet also teacheth that there may be more vertues , or new ones that were not so , and that to be vertue in one place which is not so in another : sometimes he pleads that the magistrate hath power to impose any religion on the consciences of his subjects , that doth not countenance vice , or disgrace the deity ; and then anon pleads for it in indifferent things , and circumstances of outward worship only . also that the magistrate may oblige his subjects consciences to the performance of moral duties , and other duties in religious worship under penalties , and yet punisheth none for their crime and guilt , but for the example of others . and many other instances of the like nature may be given . now , whatever dress of words these things may be set off withal , they savour rankly of crude and undigested notions , not reduced unto such a consistency in his mind , as to suffer him to speak evenly , steadily , and constantly to them . upon the whole matter , it may not be unmeetly said of his discourse , what tally said of rullus his oration about the agrarian law ; concionem advocari jubet ; summâ cum expectatione concurritur ; explicat orationem sane longam & verbis valdè bonis ; vnum erat quod mihi vitiosum videbatur ; quòd tantâ ex frequentiâ nemo inveniri potuit qui intelligere posset quid diceret . hoc ille utrum ins●diarum caus● fecerit , an hac genere eloquentia delectetur , nescio ; tamen siqui acutiores in concione steterant , de lege agrairia nescio quid voluisse eum dicere suspicabantur . many good words it is composed of , many sharp reflections are made on others , a great appearance there is of reason ; but besides that , it is plain that he treats of the nonconformists and the magistrates power , and would have this latter exercised about the punishment or destruction of the former , ( which almost every page expresseth ) it is very , hard to gather what is the case he speaks unto , or what are principles he proceeds upon . the entrance of his discourse is designed to give an account of the great difficulty which he intends to assoyl , of the controversie that he will handle and debate , and of the difference which he will compose . here , if any where , accuracy , perspicuity , and a clear distinct direction of the minds of the readers unto a certain just apprehension of the matter in question and difference , ought to be expected . for if the foundation of discourses of this nature , be laid in terms general , ambiguous , loose , rhetorical , and flourishing , giving no particular determinate sense of the controversie , ( for so this is called by our author ) all . that ensues in the pursuit of what is so laid down , must needs be of the same complexion . and such appears to be the declamatory entrance of this chapter . for instead of laying a solid foundation to erect his superstructure upon , the author seems in it only to have built a castle in the air , that makes a goodly appearance and shew , but is of no validity or use . can he suppose that any man is the wiser , or the more intelligent in the difference about liberty of conscience , the power and duty of magistrates in granting or denying an indulgence unto the exercise of it , by reading an elegant parabolical discourse of two supream powers , the magistrate and conscience , contesting for soveraignty , in and about no man knows what ? what conscience is ; what liberty of conscience ; what it is pleaded for to extend unto , who are concerned in it ; whether its plea be resolved absolutely into its own nature and constitution , or into that respect which it hath to another common rule of the minds and conceptions of men in and about the worship of god , is not declared ; nor is it easily discernable , what he allows and approves of in his own discourse , and what he introduceth to reflect upon , and so reject . pag. . he tells us , that conscience is subject and accountable to god alone , that it owns no superiour but the lord of consciences . and pag. . that those who make it accountable to none but god lone , do in effect usurp their princes crown , defie his authority , and acknowledge no governour but themselves . if it be pleaded that in the first place , not what is , but what is unduly pretended is declared , his words may be as well so expounded in all his ascriptions unto magistrates also ; namely , that it is not with them as he asserts ; but only ' t is unduly pretended so to be , as to any thing that appears in the discourse . the distinct consideration of the principles of conscience , and the outward exercise of it , can alone here give any shew of relief . but as no distinction of that nature doth as yet appear , and if rested on , ought to have been produced by any one who understood himself , and intended not to deceive or entangle others , so when it is brought on the stage , its inconsistency to serve the end designed shall be evinced . but that a plea for the consciences of private men , ( submitting themselves freely and willingly to the supream power and government of magistrates in all things belonging to publick peace and tranquility , ) to have liberty to express their obedience unto god in the exercise of his outward worship , should receive such a tragical description of a rival supream power set up against the magistrate to the usurpation of his crown and dignity , is a new way of stating controversies whether in divinity or policy , which this author judgeth conducing to his design and purpose . and i shall say no more but that those who delight in such a way of writing , and do receive light and satisfaction thereby , do seem to be exercised in a logick that i was never acquainted withal , and which i shall not now enquire after . what seems to be of real difficulty in this matter which is so rhetorically exaggerated , our blessed saviour hath stated and determined in one word ; give , saith he , unto caesar the things that are caesar's , and to god the things that are gods ; and this he did , when he gave his disciples command not only to think , judge and believe according to what he should propose and reveal unto them , but also to observe and do in outward practices what ever he should command them . as he requires all subjection unto the magistrate in things of his proper cognizance , that is all things necessary to publick peace and tranquility in this world the great end of his authority : so he asserts also that there are things of god which are to be observed and practised , even all and every one of his own commands ; in a neglect whereof on any pretence or account , we give not unto god that which is his. and he doubted not , but that these things , these distinct respects to god and man , were exceedingly well consistent , and together directive to the same end of publick good . wherefore passing through the flourishes of this frontispiece with the highest inconcernment , we may enter the fabrick it self , where possibly we may find him declaring directly what it is that he asserts in this matter , and contendeth for ; and this he doth pag. . and therefore it is the design of this discourse by a fair and impartial debate to compose all these differences and adjust all these quarrells and contentions , and settle things upon their true and proper foundations ; first by proving it to be absolutely necessary to the peace and government of the world , that the supream magistrate of every commonwealth should be vested with a power to govern and conduct the consciences of subjects in affairs of religion . i am sure our author will not be surprized , if after he hath reported the whole party whom he opposeth , as a company of silly , foolish , illiterate persons , one of them should so far acknowledge his own stupidity , as to profess that after the consideration of this declaration of his intention and mind , he is yet to seek for the direct and determinate sense of his words , and for the principle that he designes the confirmation of . i doubt not but that the magistrate hath all that power which is absolutely necessary for the preservation of publick peace and tranquility in the world . but if men may be allowed to fancy what they please to be necessary unto that end , and thence to make their own measures of that power which is to be ascribed unto him , no man knows what bounds will be fixed unto that ocean wherein the leviathans they have framed in their imagination may sport themselves . some will perhaps think it necessary to this purpose that the magistrate should have power to declare , and determine whether there be a god or no ; whether if there be , it be necessary he should be worshipped or no ; whether any religion be needful in , or usefull to the world ; and if there be , then to determine what all subjects shall believe , and practise from first to last in the whole of it . and our author hopes that some are of this mind . others may confine it to lesser things , according as their own interest doth call upon them so to do ; though they are not able to assign a clear distinction between what is subjected unto him , and what may plead an exemption from his authority . he indeed who is the fountain and original of all power , hath both assigned its proper end , and fully suited it to the attainment thereof . and if the noise of mens lusts , passions , and interests , were but a little silenced , we should quickly hear the harmonious consenting voice of humane nature it self , declaring the just proportion that is between the grant of power and its end ; and undeniably express it in all the instances of it . for as the principle of rule and subjection , is natural to us , concreated with us , and indispensably necessary to humane society in all the distinctions it is capable of , and relations whence those distinctions arise ; so nature it self duly attended unto , will not fail by the reason of things , to direct us unto all that is essential unto it , and necessary unto its end . arbitrary fictions of ends of government , and what is necessary thereunto , influenced by present interest , and arising from circumstances confined to one place , time , or nation , are not to be imposed on the nature of government it self ; which hath nothing belonging unto it but what inseparably accompanieth mankind as sociable . but to let this pass ; the authority here particularly asserted , is a power in the supream magistrate to govern and guide the consciences of his subjects in affairs of religion . let any man duly consider these expressions , and if he be satisfied by them as to the sense of the controversie under debate , i shall acknowledge that he is wiser than i , which is very easie for any one to be . what are the affairs of religion here intended , all or some ? whether in religion , or about it ; what are the consciences of men , and how exercised about these things ; what it is to govern and conduct them ; with what power , by what means this may be done ; i am at a loss for ought that yet is here declared . there is a guidance , conduct , yea government of the consciences of men , by instructions and directions in a due proposal of rational and spiritual motives for those ends ; such as is that which is vested in , and exercised by the guides of the church ; and that in subjection to , and dependance on christ alone , as hath been hitherto apprehended ; though some now seem to have a mind to change their master , and to take up praesente numine who may be of more advantage to them . that the magistrate hath also power so to govern and conduct the consciences of his subjects in his way of administration , that is by ordering them to be taught , instructed , and guided in their duty , i know none that doth deny . so did jehosophat , chron. , , , . but it seems to be a government and guidance of another nature that is here intended . to deliver our selves therefore from the deceit and intanglement of these general expressions , and that we may know what to speak unto , we must seek for a declaration of their sense and importance from what is elsewhere in their pursuit affirmed and explained by their author . his general assertion is ( as was observed ) that the magistrate hath power over the consciences of his subjects in religion , as appears in the title of his book ; here p. . that power , is said to be , to govern and conduct their consciences in religious affairs ; pag. . that religion is subject to his dominion as well as all other affairs of state , pag. . it is a soveraignty over mens consciences in matters of religion , and this universal , absolute , and uncontrollable ; matters of religion are as uncontrollably subject to the supream power , as all other civil concerns ; he may if he please reserve the exercise of the priesthood to himself , p. . that is , what now in religion corresponds unto the ancient priesthood , as the ordering bishops and priests , administring sacraments and the like ; as the papists in q. elizabeth 's time did commonly report , in their usual manner , that it was done by a woman amongst us , by a fiction of such principles as begin it seems now to be owned . that if this power of the government of religion be not universal and unlimited it is useless , p. . that this power is not derived from christ , nor any grant of his , but is antecedent to his coming , or any power given unto him or granted by him , pag. . magistrates have a power to make that a particular of the divine law , which god had not made so , p. . and to introduce new duties in the most important parts of religion . so that there is a publick conscience which men are in things of a publick concern ( relating to the worship of god ) to attend unto and not to their own . and if there be any sin in the command , he that imposed it , shall answer for it , and not i whose whole duty it is to obey , p. . hence the command of authority will warrant obedience , and obedience will hallow my actions , and excuse me from sin , ibid. hence it follows , that whatever the magistrate commands in religion , his authority doth so immediately affect the consciences of men , that they are bound to observe it on the pain of the greatest sin and punishment ; and he may appoint and command whatever he pleaseth in religion , that doth not either countenance vice , or disgrace the deity , p. . and many other expressions are there of the general assertion before laid down . this therefore seems to me , and to the most impartial considerations of this discourse that i could bring unto it , to be the doctrine or opinion proposed and advanced for the quieting and composing of the great tumults described in its entrance ; namely , that the supream magistrate in every nation hath power to order and appoint what religion his subjects shall profess and observe , or what he pleaseth in religion , as to the worship of god required in it , provided that he enjoyneth nothing that countenanceth vice , or disgraceth the deity ; and thereby binds their consciences to profess and observe that which is by him so appointed ( and nothing else are they to observe ) making it their duty in conscience so to do ; and the highest crime or sin to do any thing to the contrary ; and that whatever the precise truth in these matters be , or whatever be the apprehensions of their own consciences concerning them . now if our author can produce any law , usage , or custome of this kingdom , any statute or act of parliament , any authentick record , any acts or declarations of our kings , any publickly authorised writing , before or since the reformation , declaring , asserting , or otherwise approving the power and authority described , to belong unto , to be claimed or exercised by the kings of this nation , i will faithfully promise him never to write one word against it , although i am sure i shall never be of that mind . and if i mistake not in a transient reflection on these principles , compared with those which the church of england hath formerly pleaded against them who opposed her constitutions , they are utterly by them cast out of all consideration ; and this one notion is advanced in the room of all the foundations , which for so many years her defenders , ( as wife and as learned as this author ) have been building upon . but this is not my concernment to examine ; i shall leave it unto them whose it is , and whose it will be made appear to be , if we are again necessitated to engage in this dispute . for the present ; be it granted , that it is the duty , and in the power of every supream magistrate , to order , and determine what religion , what way , what modes in religion shall be allowed , publickly owned , and countenanced , and by publick revenue maintained in his dominions . that is , this is allowed with respect to all pretensions of other soveraigns , or of his own subjects ; with respect unto god , it is his truth alone , the religion by him revealed , and the worship by him appointed that he can so allow or establish . the rule that holds in private persons with respect to the publick magistrate , holds in him with respect unto god. illud possumus quod jure possumus . it is also agreed , that no men , no individual person , no order , or society of men , are either in their persons or any of their outward concerns , exempted , or may be so on the account of religion , from his power and jurisdiction ; nor any causes that are lyable unto a legal , political disposal and determination ; it is also freely acknowledged that whatever such a magistrate doth determi●● about the observances of religion . under what penalties soever , his subjects are bound to observe what he doth so command and appoint , unless by general or especial rules , their consciences are obliged to a dissent , or contrary observation by the authority of god and his word ; in this case they are to keep their souls entire in their spiritual subjection unto god , and quietly and peaceably to bear the troubles , and inconveniencies which on the account thereof may befall them , without the least withdrawing of their obedience from the magistrate . and in this state of things as there is no necessity or appearance of it , that any man should be brought into such a condition , as wherein sin on the one hand , or the other , cannot be avoided ; so that state of things will probably occurr in the world , as it hath done in all ages hitherto , that men may be necessitated to sin , or suffer . to winde up the state of this controversie ; we say that antecedent to the consideration of the power of the magistrate , and all the influence that it hath upon men or their consciences , there is a superiour determination of what is true , what false in religion , what right and what wrong in the worship of god , wherein the guidance of the consciences of men doth principally depend , and whereinto it is ultimately resolved . this gives an obligation , or liberty unto them , antecedent unto the imposition of the magistrate , of whose command and our actual obedience unto them in these things , it is the rule and measure . and i think there is no principle , no common presumption of nature , nor dictate of reason more evident , known , or confessed , than this , that whatever god commands us in his worship or otherwise , that we are to do ; and whatever he forbids us , that we are not to do , be the things themselves in our eye great , or small . neither is there any difference in these things with respect unto the way or manner of the declaration of the will of god ; whether it be by innate common light , or by revelation , all is one ; the authority and will of god in all is to be observed . yea a command of god made known by revelation , ( the way which is most contended about ) may suspend as to any particular instance , the greatest command that we are obliged unto by the law of nature in reference unto one another ; as it did in the precept given to abraham for the sacrificing of his son. and we shall find our author himself setting up the supremacy of conscience in opposition unto , and competition with that of the magistrate , ( though with no great self-consistency ) ascribing the preheminence and prevalency in obligation unto that of conscience , and that in the principal and most important duties of religion and humane life . such are all those moral vertues , which have in their nature a resemblance of the divine perfections , wherein he placeth the substance of religion ; with respect unto these , he so setteth up the throne of conscience , as to affirm that if any thing be commanded by the magistrate against them , to disobey him is no sin , but a duty ; and we shall find the case to be the same in matters of meer revelation . for what god commands that he commands , by what way soever that commnad be made known to us . and there is no consideration that can adde any thing to the obligatory power and efficacy of infinite authority . so that where the will of god is the formal reason of our obedience , it is all one how or by what means it is discovered unto us , whatever we are instructed in by innate reason , or by 〈◊〉 ▪ the reason why we are 〈◊〉 by it , is neither the one nor the other , but the authority of god in both . but we must return unto the consideration of the sentiments of our author in this matter as before laid down . the authority ascribed to the civil magistrate being as hath been expressed ; it will be very hard for any one to distinguish between it and the soveraignty that the lord christ himself hath in and over his church ; yea if there be any advantage on either side , or a comparative preheminence , it will be found to be cast upon that of the magistrate . is the lord christ the lord of the souls and consciences of men ? hath he dominion over them to rule them in the things of the worship of god ? it is so with the magistrate also ; he hath an universal power over the consciences of his subjects . doth the lord christ require his disciples to do and observe in the worship of god what ever he commanded them ? so also may the magistrate , the rule and conduct of conscience in these matters belonging unto him ; provided that he command nothing that may countenance vice , or disgrace the deity ; which , with reverence be it spoken , our lord jesus christ himself , not only on the account of the per●ection and rectitude of his own nature , but also of his commission from the father , could not do . is the authority of christ the formal reason making obedience necessary to his commands and precepts ? so is the authority of the magistrate in reference unto what he requires . do men therefore sin if they neglect the observance of the commands of christ in the worship of god , because of his immediate authority so to command them binding their consciences ? so do men sin if they omit or neglect to do what the magistrate requires in the worship of god because of his authority , without any farther respect . hath the lord christ instituted two sacraments in the worship of god , that is outward visible signs , or symbols , of inward invisible or spiritual grace ? the magistrate if he please may institute and appoint twenty under the names of significant ceremonies ; that is outward visible signs of inward spiritual grace , which alone is the significancy contended about . hath the magistrate this his authority in and over religion and the consciences of men from jesus christ ? no more then christ hath his authority from the magistrate ; for he holds it by the law of nature antecedent to the promise and coming of christ ? might christ in his own person administer the holy things of the church of god ? not in the church of the jews , for he sprang of the tribe of judah , concerning which nothing was spoken as to the priesthood ; only he might in that of the gospel , but hath judged meet to commit the actual administration of them to others ? so is it with the magistrate also . thus far then christ and the magistrate seem to stand on even or equal terms ; but there are two things remaining that absolutely turn the scale and cast the advantage on the magistrates side . for first , men may do and practise many things in the worship of god which the lord christ hath no where , nor by any means required ; yea to think that his word or the revelation of his mind and will therein , is the sole and adequate rule of religious worship , is reported as an opinion foolish , absurd , impious and destructive of all government . if this be not supposed not only the whole design of our author in this book is defeated , but our whole controversie also is composed and at an end . but on the other hand , no man must do or practise any thing in that way , but what is prescribed , appointed and commanded by the magistrate , upon pain of sin , schism , rebellion and all that follows thereon . to leave this unasserted is all that the non-conformists would desire in order unto peace . comprehension and indulgence would ensue thereon . here i think the magistrate hath the advantage . but that which follows will make it yet more evident ; for secondly , suppose the magistrate require any thing to be done and observed in the worship of god , and the lord christ require the quite contrary in a mans own apprehension , so that he is as well satisfied in his apprehension of his mind as he can be of any thing that is proposed to his faith and conscience in the word of god ; in this case he is to obey magistrate , and not christ , as far as i can learn ; unless all confusion and disorder be admitted an entrance into the world . yea , but this seems directly contrary to that rule of the apostles , which hath such an evidence and power of rational conviction attending it , that they refer it to the judgement of their adversaries , and those persons of as perverse corrupt minds and prejudicate engagements against them and their cause , as ever lived in the world ; namely , whether it be meet to obey god or man , judge ye . but we are told , that this holds only in greater matters ; the logick ( by the way ) of which distinction , is as strange as its divinity . for if the formal reason of the difference intimated , arise from the comparison between the authority of god and man , it holds equally as to all things small or great that they may be oppositely concerned in . besides who shall judge what is small , or what is great in things of this nature ? cave ne titubes . grant but the least judgement to private men themselves in this matter , and the whole fabrick tumbles ; if the magistrate be judge of what is great and of what is little , we are still where we were without hopes of delivery . and this to me is a notable instance of the preheminence of the magistrate above christ in this matter . some of the old irish have a proverbial speech amongst them , that if christ had not been christ when he was christ , patrick had been christ ; but it seems now that takeing it for granted that he was christ , yet we have another that is so also ; that is lord over the souls and consciences of men ; and what can be said more of him , who sits in the temple of god , and shews himself to be god. as we formerly said non-conformists who are unacquainted with the mysteries of things of this nature , must needs desire to know whether these be the avowed principles of the church of england , or whether they are only inventions to serve a present turn of the pursuit of some mens designs . are all the old pleas of the jus divinum of episcopacy , of example and direction apostolical , of a parity of reason between the condition of the church whilst under extraordinary officers , and whilst under ordinary ; of the power of the church to appoint ceremonies for decency and order , of the consistency of christian liberty with the necessary practice of indifferent things , of the pattern of the churches of old , which ( whether , duly or otherwise we do not now determine ) have been insisted on in this cause , swallowed all up in this abysse of magistratical omnipotency , which plainly renders them useless and unprofitable ? how unhappy hath it been that the christian world was not sooner blessed with this great discovery of the only way and means of putting a final end , unto all religious contests ? that he should not until now appear , qui genus humanum ingenio superavit , & omnes praestrinxit stellas , exortus at aetherius sol . but every age produceth not a columbus . many indeed have been the disputes of learned men about the power of magistrates in and concerning religion . with us it is stated in the recorded actings of our soveraign princes , in the oath of supremacy , and the acts of parliament concerning it , with other authentick writings explanatory thereof . some have denyed him any concern herein ; our author is none of them ? but rather like the phrenetick gentleman who when he was accused in former dayes , for denying the corporal presence of christ in the sacrament : replyed in his own defence , that he believed him to be present booted and spurred as he rode to capernaum . he hath brought him in booted and spurred , yea armed cap-a-pie into the church of god , and given all power into his hands to dispose of the worship of god according to his own will and pleasure . and that not with respect unto outward order only , but with direct obligation upon the consciences of men . but doubtless it is the wisdom of soveraign princes to beware of this sort of enemies ; persons who to promote their own interest make ascriptions of such things unto them , as they cannot accept of , without the utmost hazzard of the displeasure of god. is it meet that to satisfie the desires of any , they should invade the prerogative of god , or set themselves down at his right hand in the throne of his only begotten son ? i confess they are no way concerned in what others for their advantage sake , as they suppose , will ascribe unto them , which they may sufficiently disown by scorn and silence . nor can their sin involve them in any guilt . it was not the vain acclamation of the multitude unto herod , the voice of god and not of man , but his own arrogant satisfaction in that blasphemous assignation of divine glory to him , that exposed him to the judgements and vengeance of god. when the princes of israel found by the answer of the reubenites that they had not transgressed against the law of gods worship , in adding unto it or altering of it , which they knew would have been a provocation not to have been passed over without a recompence of revenge ; they replyed unto them , now have you delivered the children of israel out of the hand of the lord ; and it is to be desired that all the princes of the israel of god in the world , all christian potentates , would diligently watch against giving admission unto any such insinuations , as would deliver them into the hand of the lord. for my own part , such is my ignorance , that i know not , that any magistrate from the foundation of the world , unless it were nebuchadnezzar , cai●s caligula , domitian and persons like to them , ever claimed or pretended to exercise the power here assigned unto them . the instances of the laws and edicts of constantine in the matters of religion and the worship of god , of theodosius and gratian , arcadius , martian and other emperours of the east remaining in the code and novels ; the capitular of the western emperours , and laws of gothish kings , the right of ecclesiastical jurisdiction inherent in the imperial crown of this nation , and occasionally exercised in all ages are of no concernment in this matter . for no man denyes but that it is the duty of the supream magistrate to protect and further the true religion , and right worship of god , by all wayes and means suited and appointed of god thereunto . to encourage the professors thereof , to protect them from wrong and violence , to secure them in the performance of their duties , is doubtless incumbent on them . whatever under pretence of religion brings actual disturbance unto the peace of mankind , they may coerce and restrain . when religion as established in any nation by law , doth or may interest the professors of it , or guides in it , in any priviledges , advantages , or secular emoluments , which are subject and lyable , as all humane concerns , to doubts , controversies , and litigious contests in their security and disposal , all these things depend meerly and solely on the power of the magistrate , by whose authority they are originally grantted , and by whose jurisdictive power both the persons vested with them , and themselves are disposable . but for an absolute power over the consciences of men to bind or oblige them formally thereby , to do whatever they shall require in the worship of god , so as to make it their sin deserving eternal damnation not so to do , without any consideration whether the things are true or false , according to the mind of god or otherwise , yea though they are apprehended by them who are so obliged to practise them , to be contrary to the will of god , that this hath hitherto been claimed by any magistrate , unless such as those before mentioned , i am yet to seek . and the case is the same with respect unto them who are not satis●ied that what is so prescribed unto them will be accepted with god. for whereas in all that men do in the worship of god , they ought to be fully perswaded of its acceptableness to god in their own minds , seeing whatever is not of faith is sin , he that doubteth is in a very little better capacity to serve god on such injunctions , then he who apprehendeth them to be directly contrary to his mind . if an edict were drawn up for the settlement of religion and religious worship in any christian nation , according to the principles and directions before laid down , it may be there would be no great strife in the world by whom it should be first owned and espoused . for it must be of this importance . whereas we have an vniversal and absolute power over the consciences of all our subjects in things appertaining to the worship of god ; so that if we please we can introduce new duties , ( never yet heard of , ) in the most important parts of religion ( pag. . ) and may impose on them in the practice of religion and divine worship what we please ; so that in our judgement it doth not countenance vice , nor disgrace the deity , ( pag. . ) and whereas this power is naturally inherent in us , not given or granted unto us by jesus christ , but belonged to us , or our predecessors before ever he was born , nor is expressed in the scripture , but rather supposed ; and this being such as that we our selves if we would , ( whether we be man or woman ) ( here france must be excepted by vertue of the salique law , though the whole project be principally calculated for that meridian ) might exercise the special offices and duties of religion in our own person , especially that of the priesthood , though me are pleased to transfer the exercise of it unto others ; and whereas all our prescriptions , impositions , and injunctions , in these things , do immediately affect and bind the consciences of our subjects because they are ours , whether they be right or wrong , true or false , so long as in our judgement they neither ( as was said ) countenance vice nor disgrace the deity , we do enact and ordain as followeth . ( here , if you please , you may intersert the scheme of religion given us by our author in his second chapter , and add unto it ; that because sacrifices were a way found out by honest men of old , to express their gratitude unto god thereby , so great and necessary a part of our religious duty ; it be enjoyned that the use of them be again revived ; seeing there is nothing in them that offends against the bounds prescribed to the power to be expressed ; and that men in all places do offer up bulls and goats , sheep , and fowls , to god , with as many other institutions of the like nature , as shall be thought meet ; ) hereunto add , now our express will and pleasure is , that every man may , and do think and judge what he pleaseth concerning the things enjoyned and enacted by vs ; for what have we to do with their thoughts and judgements ? they are under the empire and dominion of conscience , which we cannot invade if we would ; they may if they please judge them inconvenient , foolish , absurd , yea contrary to the mind , will , and law of god : our only intention , will and pleasure is , to bind them to the constant observation and practice of them , and that under the penalties of hanging and damnation . i know not any expression in such an impious and futilous edict , that may not be warranted out of the principles of this discourse ; the main parts of it being composed out of the words and phrases of it , and those used , to the best of my understanding , in the sense fixed to them by our author . now , as was said before , i suppose christian princes will not be earnest in their contests , who shall first own the authority intimated , and express it in a suitable exercise . and if any one of them should put forth his hand unto it , he will find that — furiarum maxima juxta accubat , & manibus prohibet contingere mensas . there is one who layes an antecedent claim to a sole interest in this power , and that bottomed on other manner of pretensions than any as yet have been pleaded in their behalf . for the power and authority here ascribed unto princes , is none other but that which is claimed by the pope of rome , ( with some few enlargements ) and appropriated unto him by his canonists and courtiers . only here the old gentleman , ( as he is called by our author ) hath the advantage ; that beside the precedency of his claim , it being entred on record at least six or seven hundred years before any proctor or advocate appeared in the behalf of princes , he hath forestall'd them all in the pretence of infallibility ; which doubtless is a matter of singular use in the exercise of the power contended about . for some men are so peevish as to think that thus to deal with religion and the consciences of men , belongs to none but him , who is absolutely , yea essentially so , that is infallible . for as we have now often said ( as contrary to their design men in haste oftentimes speak the same things over and over ) as to all ecclesiastical jurisdiction over persons and causes ecclesiastical , and the soveraign disposal of all the civil and political concernments of religion which is vested in the imperial crown of this nation , and by sundry acts of parliament is declared so to be , i shall be alwayes ready to plead the right of our kings , and all christian kings whatever , against the absurd pleas and pretences of the pope ; so as to this controversie between him and such princes as shall think meet to contend with him about it , concerning the power over the consciences of men before described , i shall not interpose my self in the scuffle ; as being fully satisfied they are contending about that which belongs to neither of them . but what reason is there , why this power should not be extended unto the inward thoughts and apprehensions of men about the worship of god , as well as to the expression of them in pure spiritual acts of that worship . the power asserted i presume will be acknowledged to be from god ; though i can scarce meet with the communication and derivation of it from him in this discourse . but whereas , it is granted on all hands , that the powers that be are of god , and that none can have authority over an other , unless it be originally given him from above ; i desire to be informed why the other part of the power mentioned , namely over the thoughts , judgements , and apprehensions of men in the things of the worship of god , should not be invested in the magistrate also ; that so he having declared what is to be believed , thought , and judged in such things , all men should be obliged so to believe , think , and judge ; for this power god can give ; and hath given it unto jesus christ. i presume , it will be said , that this was no way needful for the preservation of peace in humane society , which is the end for which all this power is vested in the magistrate . for let men believe , think , and judge what they please , so long as their outward actings are , or may be over-ruled , there is no danger of any publick disturbance . but this seems to be a mighty uneasie condition for mankind ; namely to live continually in a contradiction between their judgements and their practices , which in this case is allowed to be incident unto them . constantly to judge one way best and most according to the mind of god in his worship , and constantly to practise another , will , it is to be feared , prove like the conflicting of vehement vapours with their contrary qualities , that at one time or other will produce an earthquake . how then if men weary of this perplexing distorting condition of things in their minds , should be provoked to run to excesses and inordinate courses for their freedom and rest , such as our author excellently displayes in all their hideous colours and appearances , and which are really pernicious to humane policy and society ? were it not much better that all these inconveniencies had been prevented in the first instance , by taking care that the faith , thoughts , perswasions , and judgements of all subjects about the things of god , should be absolutely bound up unto the declared conceptions of their rulers in these matters ? let it not be pretended , that this is impossible , and contrary to the natural liberty of the minds of men , as rational creatures guiding and determining themselves according to their own reason of things and understandings . for do but fix the declared will of the ruler , in the room and place of divine revelation , ( which is no hard matter to do , which some actually do universally , and our author as to a great share and proportion ) and the obligation sought after to prevent all inconvencies in government , falls as full and directly upon the minds , thoughts , and judgements of men , as upon any of their outward actions . and this , for the substance of it , is now pleaded for ; seeing it is pretended that in all things dubious , where men cannot satisfie themselves that it is the will of god that they should do a thing , or no , the declaration of the magistrate determines not only their practice , but their judgement also , and gives them that full perswasion of their minds which is indispensably required unto their acting in such things ; and that faith which frees them from sin ; for he that doubteth , is damned if he eat . but it will be said , that there will be no need hereof ; for let men think and judge what they please , whilst they are convinced and satisfied that it is their duty not to practise any thing outwardly in religion , but what is prescribed by their rulers , it is not possible that any publick evil should ensue upon their mental conceptions only . we observed before that the condition described is exceedingly uneasie ; which i suppose will not be denyed by men who have seriously considered , what it is either to judge or practise any thing that lyes before them with reference unto the judgment of god. and that which should tye men up to rest perpetually in such a restless state , is as it seems a meer conviction of their duty . they ought to be , and are supposed to be convinced that it is their duty to maintain the liberty of their minds and judgements , but to submit in their outward practice universally to the laws of men that are over them . and this sense and conviction of duty , is a sufficient security unto publick tranquility , in all that contrariety and opposition of sentiments unto established religion and forms of worship that may be imagined ; but if this be so ; why will not the same conviction and sense of duty restrain them , who do peaceably exercise the worship of god according to the light and dictates of their consciences , from any actings whatever that may tend to the disturbance of the publick peace ? duty , nakedly considered , is even as such , the greatest obligation on the minds of men ; and the great security of others in their actings ariseth from the●c● . 〈◊〉 more it is influenced and advantaged by outward considerations , the less it is assaulted and opposed by things grievous and perplexing in the way of the discharge of it , the more efficacious will be its operations on the minds of men , and the firmer will be the security unto others that thence ariseth . now these advantages lye absolutely on the part of them who practise , or are allowed so to do , according to their own light and perswasion in the worship of god , wherein they are at rest and full satisfaction of mind ; and not on theirs who all their dayes are bound up to a perverse distorted posture of mind and soul , in judging one thing to be best and most pleasing unto god , and practising of the contrary . such an one , is the man that of all others , rulers have need i think to be most jealous of . for what security can be had of him , who hath inured himself unto a continual contradiction between his faith and his practice ? for my part i should either expect no other measure from him in any other thing , nor ever judge that his profession and wayes of actings are any sufficient indications of his mind , ( which takes away all security from mankind ) or fear that his convictions of light and knowledge , ( as he apprehends ) would at one time or other precipitate him into attempts of irregularity and violence for his own relief . — hic nig●r est , hunc tu romane caveto . it will be said , perhaps , that we need not look farther for the disturbance of publick peace , from them who practise outwardly any thing in the worship of god but what is prescribed , established , and enjoyned ; seeing that every such practice is such a disturbance it self . i say this pretence is miserably ridiculous and contemptible , and contrary to the common experience of mankind . if this were so , the whole world for years , lived in one continual disturbance and tumult upon the account of christian religion , whose professors constantly practised and performed that in the worship of god , which was so far from being established or approved by publick authority , that it was proscribed and condemned under penalties of all sorts , pecuniary , corporal , and sanguinary or capital . but we see no such matter ensued , nor the least disquietment unto the world , but what was given unto it by the rage of bloody persecutors , that introduced the first convulsions into the roman empire , which were never well quieted , but ended in its dissolution . the experience also of the present and next preceding ages , casts this frivolous exception out of consideration . and as such a practice , even against legal prohibitions , though it be by the transgression of a penal law , is yet in it self and just consequence remote enough from any disturbance of government , ( unless we should suppose that every non-observance of a penal statute invalidates the government of a nation , which were to fix it upon such a foundation , as will not afford it the steddiness of a weathercok ; ) so being allowed by way of exemption , it contains no invasion upon , or intrusion into the rights of others ; but being accompanied with the abridgement of the priviledges of none , or the neglect of any duty required to the good of the common-wealth , it is as consistent with , and may be as conducing to publick good and tranquility , as any order of religious things in the world , as shall be elsewhere demonstrated . it remains therefore that the only answer to this consideration is , that men who plead for indulgence and liberty of conscience in the worship god according to his word , and the light which he hath given them therein , have indeed no conscience at all , and so are not to be believed as to what they profess against sinister and evil practises . this flaile i know no fence against , but this only ; that they have as good and better grounds to suspect him to have no conscience at all , who upon unjust surmises shall so injuriously charge them , as finding him in a direct transgression of the principal rules that conscience is to be guided and directed by , than he hath to pronounce such a judgement concerning them and their sincerity in what they prosess . and whether such mutual censures tend not to the utter overthrow of all peace , love , and security amongst mankind is easie to determine . certainly it is the worst game in the world for the publick , to have men bandying suspicions one against another ; and thereon managing mutual charges of all that they do surmise , or what else they please to give the countenance of surmise unto . i acknowledge the notion insisted on , namely , that mhilest men reserve to themselves the freedom and liberty of judging what they please , or what seems good unto them in matters of religion and the worship of god , they ought to esteem it their duty to practise in all things according to the prescription of their rulers , though every may contrary unto , and inconsistent with their own judgements and perswasions , unless it be in things that countenance vice , or disgrace the deity ( where of yet it may be , it will not be thought meet that they themselves should judge for themselves and their own practise , seeing they may extend their conceptions about what doth so unto such minute instances as would frustrate the whole design ) is exceedingly accommodated to the corrupt lusts and affections of men , and suited to make provision for their security in this world , by an exemption from the indispensable command of professing the truth communicated and known unto them ; a sense of the obligation where of , hath hitherto exposed innumerable persons in all ages to great difficulties , dangers , and sufferings , yea to death the height and summ of all . for whereas men have been perswaded that with the heart man believeth unto righteousness , and with the mouth confession is made unto salvation ; the latter clause is in many cases hereby sufficiently superseded ; and the troublesome duty seeming to be required in it , is removed out of the way . it will not , it may be , be so easie to prove that in the religion of the mahumetans there is any thing enjoyned in practise , that will directly fall under the limitations assigned unto the complyance with the commands of supeperiours contended for . and therefore let a man but retain his own apprehensions concerning jesus christ and the gospel , it may be lawful for him , yea be his duty to observe the worship enjoyned by the law of mahomet , if his lot fall to live under the power of the grand seignior , or any soveraign prince of the same perswasion . but the case is clear in the religion of the papists , which is under the protection of the greatest number of supream magistrates in europe . it will not be pretended , i suppose by our author , that there is any thing in the confession of the church of rome , or imposed by it on the practices of men , that directly gives countenance unto any immorality , especially as the sense of that term is by him stated ; and it is no easie matter for ordinary men to prove and satisfie themselves , that there is ought in their modes of worship of such a tendency , as to cast disgrace upon the deity ; especially considering with how much learning and diligence the charge of any such miscarriage is endeavoured to be answered and removed ; all which pleas ought to be satisfied , before a man can make sedately a determinate judgement of the contrary . let then men's judgements be what they will in the matters of difference between protestants and papists , it is on this hypothesis , the duty of all that live under the dominion of soveraign popish princes , outwardly to comply with and practise that religious worship that is commanded by them and enjoyned . the case is the same also as to the religion of the jews . now as this casts a reflection of incredible folly and unexpiable guilt upon all protestant martyrs , in casting away their own lives , and disobeying the commands of their lawful soveraigns ? so it exposeth all the protestants in the world who are still in the same condition of subjection , to the severe censures of impiety and rebellion ; and must needs exasperate their rulers to pursue them to destruction , under pretence of unwarrantable obstinacy in them . for if we wholly take off the protection of conscience in this matter , and its subjection to the authority of god alone , there is no plea left to excuse dissenting protestants from the guilt of such crimes , as may make men justly cry out against them as the jews did against st. paul , away with them , away with them , it is not meet that such fellows should live ; or , frotestantes ad leones , according to the old cry of the pagans against the primitive christians . but if this should prove to be a way of teaching and justifying the grossest hypocrisie and dissimulation that the nature of man is capable of , a means to cast off all regard unto the authority of god over the wayes and lives of men , all the rhetorick in the world shall never perswade me that god hath so moulded and framed the order and state of humane affairs , that it should be any way needful to the preservation of publick peace and tranquility . openness , plainness of heart , sincerity in our actions and professions , generous honesty , and an universal respect in all things to the supream rector of all , the great possessour of heaven and earth , with an endeavour to comply with his present revealed mind , and future judgement , are far better foundations for , and ligaments of publick peace and quietness . to make this the foundation of our political superstructure , that divisum imperium cum jove caesar habet , god hath immediate and sole power over the minds and inward thoughts of men ; but the magistrate over the exercise of those thoughts in things especially belonging to the worship of god , and in the same instances , seems not to prognosticate a stable or durable building . the prophet was not of that mind of old , who in the name of god blamed the people for willingly walking after the commandment of their ruler , in concerns of worship not warranted by divine appointment ; nor was daniel so , who notwithstanding the severe prohibition made against his praying in his house , continued to do so three times a day . but besides all this ! i do not see how this hypothesis is necessarily subservient to the principal design of the author , but it may be as well improved to quite distant , yea contrary ends and purposes . his design plainly is , to have one fabrick of religion erected , one form of external worship enacted and prescribed , which all men should be compelled by penalties to the outward profession and observance of ; these penalties he would have to be such as should not fail of their end ; namely , of taking away all professed dissent from his religious establishment ; which if it cannot be effected without the destruction and death of multitudes , they also are not to be forborn . now how this ensues from the fore-mentioned principle i know not . for a supream magistrate , finding that the minds of very many of his subjects are in their judgements and perswasions engaged in a dissent unto the religion established by him , or somewhat in it , or some part of it , especially in things of practical worship ; though he should be perswaded that he hath so far a power over their consciences , as to command them to practise contrary to their judgement , yet knowing their minds and perswasions to be out of his reach and exempted from his jurisdiction , why may he not think it meet and conducing to publick tranquillity and all the ends of his government , even the good of the whole community committed to his charge , rather to indulge them in the quiet and peaceable exercise of the worship of god according to their own light , than alwayes to bind them unto that unavoidable disquietment which will ensue upon the conflict in their minds between their judgements and their practices , if he should oblige them as is desired . certainly , as in truth and reality , so according to this principle , he hath power so to do . for to fancy him such a power over the religion and consciences of his subjects , as that he should be inevitably bound on all occurrences and in all conditions of affairs , to impose upon them the necessary observation of one form of worship , is that which would quickly expose him to inextricable troubles . and instances of all sorts might be multiplyed to shew the ridiculous folly of such a conception . nay it implies a perfect contradiction to what is disputed before . for if he be obliged to settle and impose such a form on all , it must be because there was a necessity of somewhat antecedent to his imposition , whence his obligation to impose it did arise . and on such a supposisition it is in vain to enquire after his liberty or his power in these things , seeing by his duty he is absolutely determined , and whatever that be which doth so determine him and put an obligation upon him , it doth indispensably do the same on his subjects also ; which as it is known utterly excludes the authority pleaded for . this principle therefore indeed asserts his liberty to do what he judgeth meet in these matters , but contains nothing in it to oblige him to judge , that it may not be meet and most conducing unto all the ends of his government to indulge unto the consciences of men peaceable , ( especially if complying with him in all the fundamentals of the religion which himself professeth ) the liberty of worshiping god according to what they apprehend of his own mind and will. and let an application of this principle be made to the present state of this nation , wherein there are so great multitudes of persons peaceable and not unuseful unto publick good , who dissent from the present establishment of outward worship , and have it not in their power either to change their judgements or to practise contrary unto them ; and as it is in the power of the supream magistrate to indulge them in their own way , so it will prove to be his interest as he is the spring and center of of publick peace and prosperity . neither doth it appear that in this discourse our author hath had any regard either to the real principles of the power of the magistrate as stated in this nation , or to his own which are fictitious ; but yet such as ought to be obligatory to himself ; his principal assertion is , that the supream magistrate hath power to bind the consciences of men in matters of religion , that is by laws and edicts to that purpose ; now the highest and most obligatory way of the supream magistrates speaking in england , is by acts of parliament ; it is therefore supposed that what is so declared in or about matters of religion , should be obligatory to the conscience of this author ; but yet quite otherwise , p. . he sets himself to oppose and condemn a publick law of the land , on no other ground than because it stood in his way , and seemed incompliant with his principles . for whereas the law of and ed. . which appointed two weekly dayes for abstinence from flesh , had been amongst other reasons prefaced with this , that the kings subjects having now a more clear light of the gospel through the infinite mercy of god ( such canting language was then therein used ) and thereby the kings majesty perceiving that one meat of it self was not more holy than another , &c. yet considering that due abstinence , was a means to vertue , and to subdue mens bodies to their souls and spirits , &c. and it being after found ( it should seem by a farther degree of light ) that those expressions meeting with the inveterate opinions of some , newly brought out of popery , had given countenance to them to teach or declare , that something of religion was placed therein ; thereon by the law made elizab. adding another weekly day to be kept with the former for the same purpose , the former clause was omitted , and mention only made therein of the civil and politique reasons inducing the legislators thereunto ; and withall a penalty of inflicting punishment on those who should affirm and maintain that there was any concernment of conscience and religion in that matter . this provision hath so distasted our author , that forgetting it seems his own design , he reproaches it with the title of jejunium cecilianum ; and thinks it so far from obliging his conscience to acquiess in the determination therein made , that he will not allow it to give law to his tongue or pen ; but ( vexet censura columbas ) it seems they are the phanaticks only that are thus to be restrained . moreover on occasion hereof we might manifest how some other laws of this land do seem carefully to avoid that imposition on conscience , which against law and reason he pleadeth for ; for instance in that of jacob. touching usury , and the restraint of it unto the summ therein established , it was provided , that no words in this act conteined shall be construed or expounded to allow the practise of vsury in point of religion and conscience . and why did not the supream magistrate in that law determine and bind the consciences of men , by a declaration of their duty in a point of religion ; seeing whether way soever the determination had been made , neither would immorality have been countenunced , nor the deity disgraced ? but plainly it is rather declared , that he hath not cogni●●●ce of such things with reference to the consciences of men to oblige them , or set them at liberty , but only power to determine what may be practised in order to publick profit and peace . and therefore the law would neither bind , nor set at liberty the consciences of men in such cases , which is a work for the supream law-giver only . neither , as it hath been before observed , do the principles here asserted and contended for , either express or represent the supremacy of the kings of this nation in matters ecclesiastical as it is stated and determined by themselves in parliament ; but rather so , as to give great offence and scandal to the religion here professed and advantage to the adversaries thereof ; for after there appeared some ambiguity in those words of the oath enacted eliz. of testifying the queen to be supream governour as well in all spiritual or ecclesiastical things or causes , as in temporal ; and many doubts and scruples ensued thereon , as though there were assigned to her a power over the consciences of her subjects in spiritual things , or that she had a power her self to order and administer spiritual things ; in quinto elizab. it is enacted by way of explanation , that the oaths aforesaid shall be expounded in such form as is set forth in the admonition annexed to the queens injunctions , published in the first year of her reign , where disclaiming the power of the ministry of divine offices in the church , or the power of the priesthood here by our author affixed to the supream magistrate , her power and authority is declared to be a soveraignty over all manner of persons born within this realm , whether they be ecclesiastical or temporal , so that no foraign power hath , or ought to have any superiority over them ; and so is this supremacy stated in the articles anno . namely an autho●ity to rule all estates and degrees committed to the charge of the supream magistrate by god , whether they be ecclesiastical or temporal , and to restrain the stubborn or evil-doers . of the things contended for by our author ; the authority of the priesthood , and power over the consciences of men in matters of religion there is not one word in our laws , but rather they are both of them rejected and condemned . i have yet laid the least part of that load upon this principle , which if it be farther pressed it must expect to be burdened withal , and that from the common suffrage of christians in all ages . but yet that i may not transgress against the design of this short and hasty discourse , i shall proceed no farther in the pursuit of it ; but take a little survey of what is here pleaded in its defence . now this is undertaken and pursued in the first chapter , with the two next ensuing , where an end is put to this plea. for if i understand any thing of his words and expressions , our author in the beginning of his fourth chapter , cuts down all those gourds and wild vines that he had been planting in the three preceding ; for he not only grants but disputes also for an obligation on the consciences of men antecedent and superiour unto all humane laws and their obligation ; his words are as followeth , pag. . it is not because subjects are in any thing free from the authority of the supream power on earth , but because they are subject to a superiour in heaven ; and they are only then excused from the duty of obedience to their soveraign when they cannot give it without rebellion against god ; so that it is not originally any right of their own that exempts them from a subjection to the soveraign power in all things ; but it is purely gods right of governing his own creatures that magistrates then invade when they make edicts to violate or controll his laws ; and those who will take off from the consciences of men , all obligations antecedent to those of humane laws , instead of making the power of princes , supream , absolute , and uncontrollable , they utterly enervate all their authority , and set their subjects at perfect liberty from all their commands . i know no men that pretend to exemption from the obligation of humane laws , but only on this plea , that god by his law requires them to do otherwise ; and if this be so , the authority of such laws as to the consciences of men , is superseded by the confession of this author . allow therefore but the principles here expressed , namely , that men have a superiour power over them in heaven , whose laws , and the revelation of whose will concerning them , is the supream rule of their duty , whence an obligation is laid upon their consciences of doing whatever is commanded , or not doing what is forbidden by him , which is superiour unto , and actually supersedes all humane commands and laws that interfere therewith , and i see neither use of , nor place for that power of magistrates over the consciences of men , which is so earnestly contended for . and our author also in his ensuing discourse in that chapter , placeth all the security of government in the respect that the consciences of men have to the will and command of god ; and which they profess to have ; which in all these chapters he pleads to be a principle of all confusion . but it is the first chapter which alone we are now taking a view of . the only argument therein insisted on to to make good the ascription unto the magistrate of the power over religion and the consciences of men before described , is the absolute and indispensable necessity of it , unto publick tranquility , which is the principal , and most important end of government . in the pursuit of this argument , sometimes yea often , such expressions are used concerning the magistrates power , as in a tolerable construction declare it to be what no man denyes nor will contend about . but it is necessary that they be interpreted according to the genius and tenor of the opinion contended for , and accordingly we will consider them . this alone i say is that which is here pleaded , or is given in as the subject of the ensuing discourse . but after all , i think that he who shall set himself seriously to find out how any thing here spoken , hath a direct and rational cogency towards the establishment of the conclusion before laid down , will find himself engaged in no easie an undertakeing . we were told i confess at the entrance ( so as that we may not complain of a surprizal ) that we must expect to have invectives twisted with arguments , and some such thing seems here to be aimed at ; but if a logical chymist come , and make a separation of the elements , of this composition , he will find , if i mistake not , an heap of the drossy invective , and scarce the least appearance of any argument ore. instead of sober rational arguing , — crimina rasis librat in antithetis ; — great aggravations of mens miscarriages in the pursuit of the dictates of their consciences , either real or feigned , edged against , and fiercely reflected upon those whom he makes his adversaries , and these the same for substance , repeated over and over in a great variety of well placed words , take up the greatest part of his plea in this chapter ; especially the beginning of it , wherein alone the controversie as by himself stated is concerned . but if the power and authority over religion and the consciences of men here ascribed unto supream magistrates , be so indispensably necessary to the preservation of publick tranquility , as is pretended , a man cannot but wonder how the world hath been in any age past , kept in any tolerable peace and quietness ; and how it is any where blessed with those ends of government at this day . for it will not be an easie task for our author , or any one else to demonstrate that the power mentioned , hath ever been either claimed or exercised by any supream magistrate in christendom , or that it is so at this day . the experience of past and present ages , is therefore abundantly sufficient to defeat this pretence , which is sufficiently asserted , without the least appearance of proof or argument to give it countenance or confirmation ; or they must be very charitable to him , or ignorant in themselves , who will mistake invectives for arguments . the remembrance indeed of these severities i would willingly lay aside ; especially because the very mention of them seems to express an higher sense of and regret concerning them , then i am in the least subject unto , or something that looks like a design of retaliation ; but as these things are far from my mind , so the continual returns that almost in every page i meet with , of high and contemptuous reproaches , will not allow that they be alwayes passed by without any notice or remark . it is indeed indispensably necessary that publick peace and tranquility be preserved ; but that there is any thing in point of government necessary hereunto , but that god have all spiritual power over the consciences of men , and rulers political power over their actings wherein publick peace and tranquility are concerned , the world hath not hitherto esteemed , nor do i expect to find it proved by this author . if these things will not preserve the publick peace , it will not be kept if one should rise from the dead to perswade men unto their duty . the power of god over the consciences of men , i suppose is acknowledged by all who own any such thing as conscience or believe there is a god over all . that also in the exercise of this authority , he requires of men all that obedience unto rulers that is any way needfull or expedient unto the preservation of the ends of their rule , is a truth standing firm on the same foundation of universal consent , derived from the law of creation ; and his positive commands to that purpose , have an evidence of his will in this matter not liable to exception or controll . this conscience unto god our author confesseth ( as we have observed , in his fourth chapter , to be the great preservation and security of goverment and governours , with respect unto the ends mentioned . and if so , what becomes of all the pretences of disorder and confusion that will ensue , unless this power over mens consciences be given to the magistrate and taken as it were out of the hands of god ? nor is it to be supposed that men will be more true to their consciences supposing the reiglement of them in the hand of men , than when they are granted to be in the hand and power of god ; for both at present are supposed to require the same things . certainly where conscience respects authority , as it always doth , the more absolute and soveraign it apprehends the authority by which it is obliged , the greater and more firm will be the impressions of the obligation upon it . and in that capacity of preheminence , it must look upon the authority of god compared with the authority of man. here then lyes the security of publick peace and tranquility , as it is backed by the authority of the magistrate , to see that all outward actions are suitable unto what conscience toward god doth in this matter openly and unquestionably require . the pretence indeed is that the placing of this authority over the consciences of men in the supream ruler , doth obviate and take away all grounds and occasions of any such actings on the account of religion , as may tend unto publick disturbance . for suppose conscience in things concerning religion and the worship of god subject to god alone , and the magistrate require such things to be observed in the one or the other as god hath not required , at least in the judgements and consciences of them of whom the things prescribed are required , and to forbid the things that god requires to be observed and done ; in this case it is said they cannot or will not comply in active obedience with the commands of the magistrate . but what if it so fall out ? doth it thence follow that such persons must needs rebell and be seditious and disturb the publick peace , of the society whereof they are members ? wherefore is it that they do not do or observe what is required of them by the magistrate in religion or the worship of god , or that they do what he forbids ? is it not because of the authority of god over their minds and consciences in these things ? and why should it be supposed that men will answer the obligations laid by god on their consciences in one thing , and not in another ; in the things of his worship and not of obedience unto civil power , concerning which his commands are as express and evident , as they can be pretended to be in the things which they avow their obligation unto . experience is pretended to the contrary . it is said again and again , that men under pretence of their consciences unto god in religion , have raised wars and tumults , and brought all things into confusion , in this kingdom and nation especially ; and what will words avail against the evidence of so open an experience to the contrary ? but what if this also should prove a false and futilous pretence ? fierce and long wars have been in this nation of old , upon the various titles of persons pleading their right unto supream government in the kingdom , against one another ; so also have there been about the civil rights and the priviledges of the subjects , in the confusions commonly called the barons wars . the late troubles , disorders , and wars amongst us must bear the weight of this whole charge . but if any one will take the pains to review the publick writings , declarations , treaties whereby those tumults and wars were begun and carried on , he will easily discern that liberty of conscience in practice , or the exemption of it from the power of the magistrate as to the rule and conduct of it now ascribed unto him , in the latitude by sober persons defended or pleaded for , had neither place in , nor influence into the beginnings of those troubles . and when such confusions are begun , no man can give assurance or conjecture where they shall end . authority , laws , priviledges , and i know not what things wherein private men of whom alone we treat ▪ have no pretence of interest , were pleaded in those affairs . he that would judge aright of these things , must set aside all other considerations , and give his instance of the tumults and seditions that have ensued on the account of menskeeping their consciences entire for god alone , without any just plea , or false pretence of authority , and the interest of men in the civil concerns of nations . however it cannot be pretended that liberty of conscience gave the least occasion unto any disorders in those dayes . for indeed there was none , but only that of opinion and judgement , which our author placeth out of the magistrates cognizance and dispose ; and supposeth it is as a thing wherein the publick peace neither is nor can be concerned . it is well if it prove so ; but this liberty of judgement constantly prest with a practice contrary to its own determinations , will i fear prove the most dangerous posture of the minds of men in reference to publick tranquillity , that they can be well disposed into . however we may take a little nearer view of the certain remedy provided for all these evils by our author , and satisfie our selves in some enquiries about it . shall then according to this expedient the supream magistrate govern , rule , and oblige unto obedience the consciences of his subjects universally in all things in religion and the worship of god , so that appoint what he please , forbid what he please , subjects are bound in concience to observe them and yield obedience accordingly ? his answer as far as i can gather his meaning is , that he may and must do so in all things , taking care that what he commands shall neither countenance vice , nor disgrace the deity , and then the subjects are obliged according to the enquiry . but yet there seems another limitation to be given to this power p. . where he affirms , that the lord christ hath given severe injunctions to secure the obedience of men to all lawful superiours , except where they run directly cross to the interest of the gospel ; and elsewhere he seems to give the same priviledge of exemption , where a religion is introduced that is idolatrous or superstitious . i would then a little farther enquire , who shall judge whether the things commanded in religion and the worship of god be idolatrous or superstitious ? whether they cross directly the interest of the gospel ? whether they countenance vice , and disgrace the deity , or no. to say that the magistrate is to judge and determine hereof , is the highest foppery imaginable . for no magistrate , unless he be distracted , will enjoyn such a religion to observance , as he judgeth himself to fall under the qualifications mentioned ; and when he hath done declare that so they do , and yet require obedience unto them . besides , if this judgement be solely committed unto him , indeed in the issue there neither is , nor can be any question for a judgement to be passed upon in this matter . for his injunction doth quite render useless all disquisitions to that purpose . the judgement and determination hereof therefore is necessary to be left unto the subjects , from whom obedience is required . so it lyes in the letter of the proposal , they must obey in all things but such ; and therefore surely must judge what is such and what is not . now who shall fix bounds to what they will judge to fall under one or other of these limitations ? if they determine according to the best light they have that the religious observances enjoyned by the magistrate do directly cross the interest of the gospel , they are absolved by our author from any obligation in conscience to their observation . and so we are just as before ; and this great engine for publick tranquility vanisheth into air and smoak . thus this author himself in way of objection supposeth a case of a magistrate enjoyning , as was said , a religion superstitious and idolatrous ; this he acknowledgeeth to be an inconvenience ; yet such as is far beneath the mischiefs the ensue upon the exemption of the consciences of men in religion from the power of the the magistrate , which i confess i cannot but admire at , and can give reasons why i do so admire it ; which also may be given in due season . but what then is to be done in this case ? he answers , it is to be born : true , but how ? is it to be so born as to practise and observe the things so enjoyned though superstitious and idolatrous ? though his words are dubious , yet i suppose he will not plainly say so ; not can he unless he will teach men to cast off all respect unto the authority of god , and open such a door to atheism , as his rhetorical prefatory invective will not be able to shut . the bearing then intended must be by patient suffering in a refusal to practise what is so commanded , and observing the contrary commands of god. but why in this case ought they to suffer quietly for refusing a compliance with what is commanded , and for their observance of the contrary precepts of the gospel ? why , they must do so because of the command of god , obliging their consciences unto obedience to the magistrate in all things wherein the publick peace is concerned , and so that is absolutely secured . is it not evident to him that hath but half an eye that we are come about again where we were before ? let this be applyed to all the concernments of religion and religious worship , and there will arise with respect unto them , the same security which in this case is deemed sufficient , and all that humane affairs are capable of . for if in greater matters men may refuse to act according to the magistrates command , out of a sense of the authority of god obliging them to the contrary , and yet their civil peaceableness and obedience be absolutely secured from the respect of their consciences to the command of god requiring it ; why should it not be admitted that they may and will have the same respect to that command , when they dissent from the magistrates constitution in lesser things , on the same account of the authority of god requiring the contrary of them ? shall we suppose that they will cast off the authority of god requiring their obedience , on the account of their dissatisfaction in lesser things of the magistrates appointment , when they will not do so for all the violences that may be offered unto them in things of greater and higher importance ? the principle therefore asserted is as useless as it is false , and partakes sufficiently of both those properties to render it inconsiderable and contemptible . and he that can reconcile these things among themselves , or make them useful to the authors design , will atchieve what i dare not aspire unto . i know not any thing that remains in this first chapter deserving our farther consideration ; what seems to be of real importance , or to have any aspect towards the cause in hand , may undergoe some brief remarques , and so leave us at liberty to a farther progress . in general a supposition is laid down , and it is so vehemently asserted as is evident that it is accompanied with a desire that it should be taken for granted ; namely , that if the consciences of men be not regulated in the choice and practice of religion by the authority of the magistrate over them , they will undoubtedly run into principles and practices inconsistent with the safety of humane society , and such as will lead them to seditions and tumults ; and hence , ( if i understand him , a matter i am continually jealous about from the loosness of his expressions , though i am satisfied i constantly take his words in the words in the sense which is received of them by most intelligent persons ) he educeth all his reasonings , and not from a meer dissent from the magistrates injuctions , without the entertainment of such principles , or an engagement into such practices . i cannot i say , find the arguments that arise from a meer supposition that men in some things relating to the worship of god , will or do practise otherwise than the magistrate commands , which are used to prove the inconsistency of such a posture of things with publick tranquility , which yet alone was the province our author ought to have managed . but there is another supposition added , that where conscience is in any thing left unto its own liberty to choose or refuse in the worship of god , there it will embrace , sure enough , such wicked debauched and seditious principles , as shall dispose men unto commotions , rebellions , and all such evils as will actually evert all rule , order and policy amongst men . but now this supposition will not be granted him , in reference unto them who profess to take up all their profession of religion from the command of god , or the revelation of his will in the scripture , wherein all such principles and practices as those mentioned are utterly condemned ; and the whole profession of christianity being left for years without the rule , guidance , and conduct of conscience now contended for , did not once give the least disturbance unto the civil governments of the world. disturbances indeed there were , and dreadful revolutions of government in those dayes and places , when and where the professors of it lived ; but no concerns of religion being then involved in or with the civil rights and interests of men , as the professors of it had no engagements in them , so from those alterations and troubles no reflection could be made on their profession . and the like peace , the like innocency of religion , the like freedom from all possibility of such imputations as are now cast upon it , occasioned meerly by its intertexture with the affairs , rights , and laws of the nations , and the interests of its professours as such therein , will ensue , when it shall be separated from that relation wherein it stands to this world , and left as the pure naked tendency of the souls of men to another , and not before . but what , sayes our author , if for the present the minds of men happen to be tainted with such furious and boysterous conceptions of religion as incline them to stubbornness and sedition , and make them unmanageable to the laws of government , shall not a prince be allowed to give check to such unruly and dangerous perswasions ? i answer ; that such principles which being professed and avowed , are in their own nature and just consequence destructive to publick peace and humane society , are all of them directly opposite to the light of humane nature , that common reason and consent of mankind wherein and whereon all government is founded , with the prime fundamental laws and dictates of the scripture , and so may and ought to be restrained in the practises of the persons that profess them ; and with reference unto them the magistrate beareth not the sword in vain — for humane society being inseparably consequent unto , and and an effect of the law of our nature , or concreated principles of it , which hath subdued the whole race of mankind in all times and places unto its observance , opinions , perswasions , principles , opposite unto it or destructive of it , manifesting themselves by any sufficient evidence , or in overt acts , ought to be no more allowed than such as profess an enmity to the being and providence of god himself . for mens inclinations indeed , as in themselves considered , there is no competent judge of them amongst the sons of men ; but as to all outward actions that are of the tendency described , they are under publick inspection to be dealt withall according to their demerit . i shall only add that the mormo here made use of , is not now first composed or erected ; it hath for the substance of it been flourished by the papists ever since the beginning of the reformation . neither did they use to please themselves more in , or to dance more merrily about any thing than this calf ; let private men have their consciences exempted from a necessary obedience to the prescriptions of the church , and they will quickly run into all pernicious fancies and perswasions . it is known how this scare-crow hath been cast to the ground , and this calf stamped to powder by divines of the church of england . it is no pleasant thing i confess to see this plea revived now with respect to the magistrates authority , and not the popes ; for i fear that when it shall be manifested , and that by the consent of all parties , that there is no pleadable argument to botom this pretension for the power of the magistrate upon , some rather then forego it , will not be unwilling to recur to the fountain from whence it first sprang , and admit the popes plea as meet to be revived in this case . and indeed if we must come at length for the security of publick peace , to deprive all private persons of the liberty of judging what is right and wrong in religion in reference to their own practice , or what is their duty towards god about his worship and what is not , there are innumerable advantages attending the design of devolving the absolute determination of these things upon the pope , above that of committing it to each supream magistrate in his own dominions . for besides the plea of at least better security in his determinations than in that of any magistrates , if not his infallibility which he hath so long talked of , and so sturdily defended as to get it a great reputation in the world , the delivering up of the faith and consciences of all men unto him , will produce a seeming agreement , at least of incomparably a larger extent , then the remitting of all things of this nature to the pleasure of every supream magistrate , which may probably establish as many different religions in the world , as there are different nations kingdoms or commonwealths . that which alone remains seeming to give countenance to the assertions before laid down , is our authors assignation of the priesthood by natural right unto the supream magistrate , which in no alteration of religion he can be devested of , but by vertue of some positive law of god , as it was for a season in the mosaical institution and government . but these things seem to be of no force . for it never belonged to the priesthood , to govern or to rule the consciences of men with an absolute uncontrollable power ; but only in their name , and for them , to administer the holy things , which by common consent were admitted , and received amongst them . besides , our author by his discourse seems not to be much acquainted with the rise of the office of the priesthood amongst men , as shall be demonstrated , if farther occasion be given thereunto . however by the way we may observe what is his judgement in this matter . the magistrate we are told hath not his ecclesiastical authority from christ ; and yet this is such as that the power of the priesthood is included therein ; the exercise whereof as he is pleased to transfer to others , so he may , if he please , reserve it to himself , p. . whence it follows , not only that it cannot be given by christ unto any other , for it is part of the magistrates power ▪ which he hath not limited , nor confined by any subsequent law , nor can there be 〈◊〉 coordinate subject of the same power of several kinds ; so that all the interest or right any man , or men , have in or unto the exercise of it , is but transfer'd to them by the magistrate ; and therefore they act therein , in his name , and by his authority only ; and hence the bishops , as such , are said to be ministers of state , p. . neither can it be pretended that this was indeed in the power of the magistrate before the coming of christ , but not since . for he hath as we are told , all that he ever had , unless there be a restraint put upon him by some express prohibition of our saviour , p. . which will hardly be found in this matter . i cannot therefore see how in the exercise of the christian priesthood there is ( on these principles ) any the least respect unto jesus christ , or his authority ; for men have only the exercise of it transferred to them by the magistrate , by vertue of a power inherent in him antecedent unto any concessions of christ ; and therefore in his name and authority they must act in all the sacred offices of their functions . it is well if men be so far awake as to consider the tendency of these things . at length scripture proofs for the confirmation of these opinions are produced , p. , . and the first pleaded , is that promise , that kings shall be nursings fathers unto the church . it is true this is promised , and god accomplish it more and more ; but yet we do not desire such nurses , as beget the children they nurse ; the proposing , prescribing , commanding , binding religion on the consciences of men , is rather the begetting of it than its nursing . to take care of the church and religion , that it receive no detriment , by all the wayes and means appointed by god , and useful thereunto , is the duty of magistrates ; but it is so also antecedently to their actings unto this purpose , to discern aright which is the church whereunto this promise is made , without which they cannot duly discharge their trust , nor fulfill the promise it self ; the very words , by the rules of the metaphor , do imply , that the church , and its religion , and the worship of god observed therein , is constituted , fixed , and regulated by god himself , antecedently unto the magistrates duty and power about it . they are to nurse that which is committed to them , and not what themselves have framed , or begotten . and we contend for no more but a rule concerning religion , and the worship of god antecedent unto the magistrates interposing about it , whereby both his actings in his place , and those of subjects in theirs , are to be regulated mistakes herein have engaged many soveraign princes in pursuit of their trust as nursing fathers to the church , to lay out their strength and power for the utter ruine of it ; as may be evidenced in instances too many of those , who in a subserviency to , and by the direction of the papal interest , have endeavoured to extirpate true religion out of the world. such a nursing mother we had sometimes in england , who in pursuit of her care burned so many bishops and other holy men to ashes . he asks farther , what doth the scripture mean when it stiles our saviour the king of kings , and maketh princes his vicegerents here on earth ? i confess , according to this gentleman's principles , i know not what it means in so doing : kings , he tells us , have not their authority in and over religion , and the consciences of men from him , and therefore in the exercise of it cannot be his vicegerents ; for none is the vicegerent of another in the exercise of any power or authority , if he have not received that power and authority from him . otherwise the words have a proper sense , but nothing to our authors purpose . it is his power over them , and not theirs over the consciences of their subjects , that is intended in the words . of no more use in this controversie is the direction of the apostle , that we should pray for kings , that under them we may lead a quiet and peaceable life ; for no more is intended therein , but that , under their peaceable and righteous administration of humane affairs , we may live in that godliness , and honesty , which is required of us . wherefore then are these weak attempts made to confirm and prove what is not ? those , or the most of them , whom our author in this discourse treats with so much severity , do plead that it is the duty of all supream magistrates to find out , receive , imbrace , promote the truths of the gospel , with the worship of god appointed therein , confirming , protecting , and desending them , and those that embrace them , by their power and authority . and in the discharge of this duty , they are to use the liberty of their own judgements , enformed by the wayes that god hath appointed , independently on the dictates and determinations of any other persons whatever ; they affirm also , that to this end they are entrusted with supream power over all persons in their respective dominions , who on no pretence can be exempted from the exercise of that power , as occasion in their judgements shall require it to be exercised ; as also that all causes , wherein the profession of religion in their dominions is concerned , which are determinable in foro civili by coercive vmpirage or authority , are subject unto their cognizance and power . the soveraign power over the consciences of men to institute , appoint , and prescribe religion , and the worship of god , they affirm to belong unto him alone , who is the author and finisher of our faith , who is the head over all things to the church . the administration of things meerly spiritual in the worship of god is , they judge , derived immediately from him to the ministers , and administrators of the gospel , possessed of their offices by his command , and according to his institution ; as to the external practice of religion , and religious worship as such , it is , they say , in the power of the magistrate to regulate all the outward civil concernments of it , with reference unto the preservation of publick peace , and tranquillity , and the prosperity of his subjects ; and herein also they judge that such respect is to be had to the consciences of men , as the scripture , the nature of the thing it self , and the right of the l. christ to introduce his spiritual kingdom into all nations , do require . that which seems to have imposed on the mind of this author is , that if the magistrate may make laws for the regulating of the outward profession of religion , so as publick peace and tranquillity may be kept , added to what is his duty to do in the behalf of the truth ; then he must have the power over religion , and the consciences of men by him ascribed unto him ; but there is no privity of interest between these things ; the laws , which he makes to this purpose , are to be regulated by the word of god , and the good of the community , over which in the name of god he doth preside ; and whence he will take his warranty to forbid men the exercise of their consciences in the duties of spiritual worship , whilest the principles they profess , are suited to the light of nature , and the fundamental doctrines of the gospel , with the peace of mankind , and their practices absolutely confistent with publick welfare , i am yet to seek ; and so , as far as i can yet perceive , is the author of the discourse under consideration . it will not arise from a parity of reason from the power that he hath to restrain cursed swearing , and blasphemies by penal coercions . for these things are no less against the light of nature , and no less condemned by the common suffrage of mankind ( and the persons that contract the guilt of them may be no less effectually brought to judge and condemn themselves ) than are the greatest outrages that may be committed in and against humane society ; that the gospel will give no countenance hereunto , he seems to acknowledge , in his assignation of several reasons why the use of the power , and exercise of it in the way of compulsion by penalties , pleaded for by him , is not mentioned therein ; that christ and his apostles behaved themselves as subjects ; that he neither took nor exercised any soveraign power ; that he gave his laws to private men as such , and not to the magistrate , that the power that then was , was in bad hands , are pleaded as excuses for the silence of the gospel in this matter . but lest this should prove father prejudicial to his present occasion , he adds p. . the only reason why the lord christ bound not the precepts of the gospel upon mens consciences by any secular compulsories , was not because compulsion was an improper way to put his laws in execution ; for then he had never established them with more enforcing sanctions , but only because himself was not vested with any secular power , and so could not use those methods of government which are proper to its jurisdiction ; this in plain english is , that if christ had had power , he would have ordered the gospel to have been propagated as mahomet hath done his alcoran ; an assertion untrue and impious , contrary to the whole spirit and genius of the gospel , and of the author of it , aud the commands and precepts of it . and it is fondly supposed that the lord christ suited all the management of the affairs of the gospel , unto that state and condition in this world , wherein he emptied himself , and took upon him the form of a servant , making himself of no reputation , that he might be obedient unto death , the death of the cross ; he layes the foundation of the promulgation and propagation of it in the world , in the grant of all power unto him in heaven and earth . all power , saith he to his apostles , is given unto me in heaven and earth , go ye therefore , and baptize all nations , teaching them to observe all things whatever i have commanded you , matth. . , . he is confidered in the dispensation of the gospel , as he who is head over all things to the church , the lord of lords , and king of kings , whom our author acknowledgeth to be his vicegerents ; on this account the gospel with all the worship instituted therein , and required thereby , is accompanied with a right to enter into any of the kingdoms of the earth , and spiritually to make the inhabitants of them subject to jesus christ ; and so to translate them out of the power of darkness into the kingdom of the son of god ; and this right is antecedent and paramount to the right of all earthly kings and princes whatever , who have no power or authority to exclude the gospel out of their dominions ; and what they exercise of that kind , is done at their peril . the penalties that he hath annexed to the final rejection of the gospel , and disobedience thereunto , are pleaded by our author , to justifie the magistrates power of binding men to the observation of his commands in religion on temporal penalties to be by him inflicted on them ; unto that is the discourse of this chapter arrived which was designed unto another end . i see neither the order , method , nor projection of this procedure ; nor know , amphora cum cepit institui , cur vrceus exit ; however the pretense it self is weak , and impertinent . man was originally made under a law and constitution of eternal bliss , or woe ; this state , with regard to his necessary dependance on god , and respect to his utmost end , was absolutely unavoidable unto him . all possibility of attaining eternal happiness by himself he lost by sirr , and became inevitably obnoxious to eternal misery , and the wrath to come . in this condition the lord jesus christ , the supream lord of the souls and consciences of men , interposeth his law of relief , redemption , and salvation , the great means of man's recovery , together with the profession of the way , and law hereof . he lets them know , that those by whom it is refused , shall perish under that wrath of god , which before they were obnoxious unto , with a new aggravation of their sin and condemnation , from the contempt of the relief provided for them , and tendered to them . this he applyes to the souls and consciences of men , and to all the inward secret actings of them , in the first place , such as are exempted not only from the judicature of men , but from the cognizance of angels . this he doth by spiritual means in a spiritual manner , with regard to the subjection of the souls of men unto god , and with reference unto their bringing to him , and enjoyment of him , or their being eternally rejected by him. hence to collect , and conclude that earthly princes , who , ( whatever is pretended ) are not the soveraign lords of the souls and consciences of men , nor do any of them , that i know of , plead themselves so to be ; who cannot interpose any thing by their absolute authority , that should have a necessary respect unto mens eternal condition ; who have no knowledge of , no acquaintance with , nor can judge of the principal things whereon it doth depend , from whose temporal jurisdiction , and punishment the things of the gospel , and the worship of god as purely such , are ( by the nature of them , being spiritual and not of this world , though exercised in it , having their respect only unto eternity , and by their being taken into the sole disposal of the soveraign lord of consciences , who hath accompanied his commands concerning them with his own promises , and threatnings , ) plainly exempted ; should have power over the consciences of men , so to lay their commands upon them in these spiritual things , as to back them with temporal , corporal restraints and punishments , is a way of arguing that will not be confined unto any of those rules of reasoning , which hitherto we have been instructed in . when the magistrate hath an arm like god , and can thunder with a voice like him , when he judgeth not after the sight of his eyes , nor reproveth after the hearing of his ears , when he can smile the earth with the rod of his mouth , and slay the wicked with the breath of his lipps , when he is constituted a judge of the faith , repentance , and obedience of men , and of their efficacy in their tendency unto the pleasing of god here , and the enjoyment of him hereafter , when spiritual things in order to their eternal issues and effects are made subject unto him ; in brief , when he is christ , let him act as christ , or rather most unlike him , and guide the consciences of men by rods , axes , and halters ( whereunto alone his power can reach ) who in the mean time have an express command from the lord christ himself , not to have their consciences influenced in the least by the consideration of these things . of the like complexion is the ensuing discourse , wherein our author , p. . having spoken contemptuously of the spiritual institutions of the gospel , as altogether insufficient for the accomplishment of the ends , whereunto they are designed , forgeting that they respect only the consciences of men , and are his institutions who is the lord of their consciences , and who will give them power , and efficacy to attain their ends , when administred in his name , and according to his mind , and that because they are his ; would prove the necessity of temporal coercions , and penalties in things spiritual , from the extraordinary effects of excommunication in the primitive times , in the vexation and punishment of persons excommunicate by the devil . this work the devil now ceasing to attend unto , he would have the magistrate to take upon him to supply his place , and office , by punishments of his own appointment , and infliction ; and so at last , to be sure of giving him full measure , he hath ascribed two extreams unto him about religion , namely , to act the part of god , and the devil . but as this inference is built upon a very uncertain conjecture , namely , that upon the giving up of persons to satan in excommunication , there did any visible , or corporal vexation of them by his power ensue , or any other effects but what may yet be justly expected from an influence of his terrour on the minds of men , who are duly and regularly cast out of the visible kingdom of christ by that censure ; and whereas , if there be any truth in it , it was confined unto the dayes of the apostles , and is to be reckoned amongst the miraculous operations granted to them for the first confirmation of the gospel ; and the continuance of it , all the time the church wanted the assistance of the civil magistrate , is most unduly pretended without any colour of proof , or instance , beyond such as may be evidenced to continue at this day ; supposing it to be true , the inference made from it , as to its consequence on this concession , is exceeding weak , and feeble . for the argument here amounteth to no more but this ; god was pleased , in the dayes of the apostles , to confirm their spiritual censures against stuborn sinners , apostates , blasphemers , and such like hainous offenders , with extraordinary spiritual punishments , ( so in their own nature , or in the manner , or way of their infliction ) therefore the civil magistrate hath power to appoint things to be observed in the worship of god , and forbid other things , which the light and consciences of men , directed by the word of god , require the observation of , upon ordinary , standing , corporal penalties to be inflicted on the outward man ; quod erat demonstrandum . to wind up this debate ; i shall commit the vmpirage of it to the church of england , and receive her determination in the words of one who may be supposed to know her sense and judgement , as well as any one who lived in his dayes , or since . and this is doctor bilson bishop of winchester , a learned man , skilled in the laws of the land , and a great adversary unto all that dissented from church constitutions . this man therefore treating , by way of dialogue , in answer to the jesuites apologie and defence , in the third part p. . thus introduceth theophilus a protestant divine , arguing with philander a jesuite about these matters . theoph. as for the supream head of the church ; it is certain that title was first transferred from the pope to king henry the eighth , by the bishops of your side , not of ours . and though the pastors in king edwards time might not well dislike , much less disswade the style of the crown , by reason the king was under years , and so remained until he dyed ; yet as soon as it pleased god to place her majesty in her fathers throne , the nobles and preachers perceiving the words , head of the church , ( which is christs proper and peculiar honor ) to be offensive unto many that had vehemently refelled the same in the pope , besought her highness the meaning of that word which her father had used , might be expressed in some plainer and apter terms ; and so was the prince called supream governour of the realm ; that is ruler and bearer of the sword , with lawful authority to command and punish , answerable to the word of god , in all spiritual or ecclesiastical things or causes , as well as in temporal . and no forreign prince or prelate , to have any jurisdiction , superiority , preheminence or authority to establish , prohibit , correct , and chastise with publick laws , or temporal fains , any crimes or causes ecclesiastical or spiritual within her realm . philand . calvin saith this is sacriledge and blasphemy . look you therefore with what consciences you take that oath , which your own master so mightily detesteth . theoph. nay look you with what faces you alledge calvin , who maketh that style to be sacrilegious and blassphemous , as well in the pope as in the prince ; reason therefore you receive or refuse his judgement in both . if it derogate from christ in the prince , so it doth in the pope . yet we grant the sense of the word supream , as calvin perceived it by stephen gardiners answer and behaviour , is very blasphemous and injurious to christ and his word , whether it be prince or pope that so shall use it . what this sense is , he declares in the words of calvin , which are as followeth in his translation of them . that jugler , which after was chancelor , i mean the bishop of winchester , when he was at rentzburge , neither would stand to reason the matter , nor greatly cared for any testimonies of the scripture , but said it was at the kings discretion to abrogate that which was in use , and appoint new . he said the king might forbid priests marriage , the king might bar the people from the cup in the lords supper ; the king might determine this or that in his kingdom : and why , forsooth the king had supream power . this sacriledge hath taken hold on us , whilst princes think they cannot reign , except they abolish all the authority of the church , and be themselves supream judges as well in doctrine as in all spiritual regiment . to which he subjoyns ; this was the sense which calvin affirmed to be sacrilegious and blasphemous ; for princes to profess themselves to be supream judges of doctrine and discipline ; and indeed it is the blasphemy which all godly hearts reject and abomine , in the bishop of rome . neither did king henry take any such thing on him for ought that we can learn ; but this was gardiners stratagem , to convey the reproach and shame of the six articles from himself and his fellows that were the authors of them , and to cast it on the kings supream power . had calvin been told , that supream was first received to declare the prince to be superiour to the prelates , ( which exempted themselves from the kings authority by their church liberties and immunities ) as well as to the lay men of this realm , and not to be subject to the pope , the word would never have offended him . thus far he ; and if these controversies be any farther disputed , it is probable the next defence of what is here pleaded , will be in the express words of the principal prelates of this realm since the reformation , until their authority be peremptorily rejected . upon my first design to take a brief survey of this discourse , i had not the least intention to undertake the examination of any particular assertions , or reasonings , that might fall under controversie ; but meerly to examine the general principles whereon it doth proceed . but passing through these things currente calamo , i find my self engaged beyond my thoughts and resolutions ; i shall therefore here put an end to the consideration of this chapter , although i see sundry things as yet remaining in it , that might immediately be discussed with case , and advantage , as shall be manifest , if we are called again to a review of them . i have neither desire , nor design serram reciprocare , or to engage in any controversial discourses with this author . and i presume himself will not take it amiss , that i do at present examine those principles , whose novelty justifies a disquisition into them ; and whose tendency , as applyed by him , is pernicious , and destructive to so many quiet and peaceable persons , who dissent from him . and yet i will not deny , but that i have that valuation and esteem for that sparkling of wit , eloquence , and sundry other abilities of mind , which appear in his writing , that if he would lay aside the manner of his treating those from whom he dissents , with revilings , contemptuous reproaches , personal reflections , sarcasms , and satyrical expressions , and would candidly , and perspicuously state any matter in difference ; i should think that what he hath to offer , may deserve the consideration of them who have leisure for such a purpose . if he be otherwise minded , and resolve to proceed in the way , and after the manner here engaged in , as i shall in the close of this discourse absolutely give him my salve aeternumque vale , so i hope he will never meet with any one who shall be willing to deal with him at his own weapons . a survey of the second chapter . the summary of this chapter must needs give the reader a great expectation , and the chapter it self no less of satisfaction , if what is in the one briefly proposed , be in the other as firmly established . for amongst other things a scheme of religion is promised , reducing all its branches either to moral vertues , or instruments of morality ; which being spoken of christian religion , is , as far as i know , an undertaking new and peculiar unto this author , in whose mannagement all that read him must needs weigh and consider , how dextrously he hath acquitted himself . for as all men grant that morality hath a great place in religion , so that all religion is nothing but morality , many are now to learn. the villany of those mens religion that are wont to distinguish between grace and vertue ( that is moral vertue ) is nextly traduced and inveighed against . i had rather i confess that he had affixed the term of villany to the men themselves whom he intended to reflect on than to their religion ; because as yet it seems to me that it will fall on christianity , and no other real or pretended religion that is , or ever was in the world . for if the prosessors of it , have in all ages according to its avowed principles , never before contradicted , made a distinction between moral vertues ( since these terms were known in the church ) and evangelical graces , if they do so at this day , what religion else can be here branded with this infamous and horrible reproach , i know not . a farther enquiry into the chapter it self may possibly give us farther satisfaction ; wherein we shall deal as impartially as we are able , with a diligent watchfulness against all prejudicate affections , that we may discover what there is of sense and truth in the discourse , being ready to receive what ever shall be manifested to have an interest in them . the civil magistrate , we are also here informed , amongst many other things that he may do , may command any thing in the worship of god that doth not tend to debauch mens practices , or to disgrace the deity . and that all subordinate duties both of morality and religious worship ( such as elsewhere we are told the sacraments are ) are equally subject to the determination of humane authority . these things and sundry others represented in this summary , being new , yea some of them , as far as i know , unheard of amongst christians untill within a few years last past , any reader may justifie himself in the expectation of full and demonstrative arguments to be produced in their proof and confirmation . what the issue will be , some discovery may be made by the ensuing enquiry , as was said , into the body of the chapter it self . the design of this chapter in general is , to confirm the power of the magistrate over religion , and the consciences of men ascribed unto him in the former , and to add unto it some enlargements not therein insisted on . the argument used to this purpose , is taken from the power of the magistrate over the consciences of men in matters of morality , or with respect unto moral vertue ; whence it is supposed the conclusion is so evident unto his power over their consciences in matters of religious worship , that it strikes our author with wonder and amazement that it should not be received an acknowledged . wherefore to further the conviction of all men in this matter , h● proceeds to discourse of moral vertue , o● grace , and of religious worship , with hi● wonted reflections upon , and reproache of non-conformists , for their ignorance about and villanous misrepresentation of these things , which seem more to be aimed at● than the argument it self . i must here with again that our author had more perspicuously stated the things which he proposeth to debate for the subject of his disputation . but i find an excess of art is as troublesome sometimes as the greatest defect therein . from thence i presume it is , that things are so handled in this discourse , that an ordinary man can seldom discern satisfactorily , what it is that directly and determinately he doth intend , beyond reviling of non-conformists . for in this proposition , which is the best and most intelligible that i can reduce the present discourse unto , the supream civil magistrate hath power over the consciences of men in morality , or with respect unto moral vertue ; excepting only the subject of it , there is not one term in it that may not have various significations ; and those such as have countenance given unto them in the ensuing disputation it self . but , contenti sumus hoc catone , and make the best we can of what lyes before us . i do suppose that in the medium made use of in this argument there is , or i am sure there may be , a controversie of much more importance than that principally under consideration . it therefore shall be stated and cleared in the first place , and then the concernment of the argument it self in what is discoursed thereupon , shall be manifested . it is about moral vertue and grace , their coincidence , or distinction , that we are in the first place to enquire . for without a due stating of the conception of these things , nothing of this argument , nor what belongs unto it , can be rightly understood . we shall therefore be necessitated to premise a brief explanation of these terms themselves , to remove as far as may be all ambiguity from our discourse . first then , the very name of vertue , in the sense wherein it is commonly used and received , comes from the schools of philosophy , and not from the scripture . in the old testament we have vprightness , integrity , righteousness , doing good and eschewing evil , fearing , trusting , obeying , believing in god , holiness and the like ; but the name of vertue doth not occur therein . it is true we have translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vertuous woman ; and once or twice the same word vertuously , ruth . . . prov. . . chap● . , . but that word signifies as 〈◊〉 used , strenuous , industrious , diligent , and hath no such signification as that we now express by vertue . nor is it any where rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the lxx . although it may have some respect unto it , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and peculiarly denote the exercise of industrious strength , such as men use in battail . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vis , robur , potentia , or exercitus also . but in the common acceptation of it , and as it is used by philosophers , there is no word in the hebrew nor syriack properly to express it . the rabbins do it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies properly a measure . for studying the philosophy of aristotle , and translating his ethicks into hebrew , which was done by rabbi meir , and finding his vertue placed in mediocrity , they applyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to express it . so they call aristotles ethicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book of measures , that is of vertues . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are boni mores . such a stranger is this very word unto the old testament . in the new testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occurs four times ; but it should not seem any where to be taken in the sense now generally admitted . in some of the places it rather denotes the excellency and praises that do attend vertue , than vertue it self . so we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praises ; pet. . . as the syriack doth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , praises ; and the same translation , phil. . . renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if there be any vertue , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , works glorious , or praise worthy . pet. . . it is a peculiar gracious disposition , operation of mind , distinguished from faith , temperance , patience , brotherly kindness , godliness , charity , &c. and so cannot have the common sense of the word there put upon it . the word moral is yet far more exotick to the church and scripture . we are beholding for it , if there be any advantage in its use , meerly to the schools of the philosophers , especially of aristotle . his doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , commonly called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or moralia , his morals , hath begotten this name for our use . the whole is expressed in isocrates to demonicus by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the vertue of manners . if then the signification of the words be respected as usually taken , it is vertue in mens manners that is intended . the schoolmen brought this expression with all its concerns , as they did the rest of aristotles philosophy , into the church and divinity . and i cannot but think it had been well if they had never done it ; as all will grant they might have omitted some other things without the least disadvantage to learning or religion . however this expression of moral vertue having absolutely possest it self of the fancies and discourses of all , and it may be of the understanding of some , though with very little satisfaction when all things are considered , i shall not endeavour to dispossess it , or eliminate it from the confines of christian theologie . only i am sure had we been left unto the scripture expressions , of repentance towards god , and faith towards our lord jesus christ , of the fear of god , of holiness , righteousness , living unto god , walking with god , and before him , we might have been free from many vain wordy perplexities ; and the whole wrangle of this chapter in particular , had been utterly prevented . for let but the scripture express what it is to be religious , and there will be no contesting about the difference or no difference between grace and moral vertue . it is said , that some judge those who have moral vertue to want grace , not to be gracious . but say , that men are born of god , and do not commit sin , that they walk before god and are upright , that they cleave unto god with full purpose of heart , that they are sanctified in christ jesus and the like , and no man will say that they have not grace , or are not gracious , if they receive your testimony . but having , as was said , made its entrance amongst us , we must deal with it as well as we can , and satisfie our selves about its common acceptation and use. generally , moral vertues are esteemed to be the duties of the second table . for although those who handle these matters more accurately , do not so straiten or confine them , yet it is certain that in vulgar and common acceptation , ( which strikes no small stroke , in the regulating of the conceptions of the wisest men , about the signification of words ) nothing else is intended by moral vertues or duties of morality , but the observation of the precepts of the second table . nor is any thing else designed by those divines , who in their writings so frequently declare , that it is not morality alone that will render men acceptable to god. others do extend these things further , and fix the denomination of moral , firstly upon the law or rule of all those habits of the mind , and its operations , which afterwards thence they call moral . now this moral law is nothing but the law of nature , or the law of our creation ; which the apostle affirms to lye equally obligatory on all men , even all the gentiles themselves , rom. . , . and whereof the decalogue is summarily expressive . this moral law is therefore the law written in the hearts of all men by nature , which is resolved partly into the nature of god himself , which cannot but require most of the things of it from rational creatures ; partly into that state and condition of the nature of things and their mutual relations , wherein god was pleased to create and set them . these things might be easily instanced and exemplified , but that we must not too much divert from our present occasion . and herein lyes the largest sense and acceptation of the law moral , and consequently of moral vertues , which have their form and being from their relation and conformity thereunto . let it be then , that moral vertues consist in the universal observance of the requisites and precepts of the law of our creation and dependance on god thereby . and this description , as we shall see for the substance of it , is allowed by our author . now these vertues , or this conformity of our minds and actions unto the law of our creation , may be in the light and reason of christian religion , considered two wayes . first , as with respect unto the substance or essence of the duties themselves , they may be performed by men in their own strength , under the conduct of their own reason , without any special assistance from the spirit , or sanctifying grace of christ. in this sense , they still bare the name of vertues , and for the substance of them deserve so to do . good they are in themselves , useful to mankind , and seldome in the providence of god go without their reward in this world. i grant i say , that they may be obtained and acted without special assistance of grace evangelical ; though the wiser heathens acknowledged something divine in the communication of them to men. papinius speaks to that purpose , diva jovis solio juxta comes ; undeper orbem rara dari , terrísque solet contingere virtus . seu pater omnipotens tribuit , sive ipsa capaces elegit penetrare viros . — but old homer put it absolutely in the will of his god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . thus we grant moral vertue to have been in the heathen of old . for this is that alone whereby they were distinguished amongst themselves . and he that would exclude them all from any interest in moral vertue , takes away all difference between cato and nero , aristides and tiberius , titus and domitian ; and overthrows all natural difference between good and evil ; which besides other abominations that it would plentifully spawn in the world , would inevitably destroy all humane society . but now these moral vertues thus performed , whatever our author thinks , are distinct from grace , may be without it , and in their present description , which is not imaginary but real , are supposed so to be . and if he pleases he may exercise himself in the longsome disputes of bellarmin , gregory de valentia , and others to this purpose innumerable ; not to mention reformed divines lest they should be scornfully rejected as systematical . and this is enough i am sure to free their religion from villany , who make a distinction between moral vertue and grace . and if our author is otherwise minded , and both believe that there is grace evangelical , ●●●●ever there is moral vertue , or , that moral vertues may be so obtained and exercised without the special assistance of grace , as to become a part of our religion , and accepted with god , and will maintain his opinion in writing , i will promise him if i live to return him an answer , on one only condition , which is , that he will first answer what augustine hath written against the pelagians on this subject . again these moral vertues , this observance of the precepts of the law of our creation , in a consonancy whereunto originally the image of god in us did consist , may now under the gospel be considered , as men are principled , assisted , and enabled to and in their performance by the grace of god , and as they are directed unto the especial end of living unto him in and by jesus christ. what is particularly required hereunto , shall be afterwards declared . now in this sense no man living ever distinguished between grace and vertue , any otherwise than the cause and the effect are to be , or may be distinguished ; much less was any person ever so bruitish as to fancy an inconsistency between them , for take grace in one sense , and it is the efficient cause of this vertue , or of these vertues which are the effects of it ; and in another they are all graces themselves . for that which is wrought in us by grace is grace ; as that which is born of the spirit is spirit . to this purpose something may be spoken concerning grace also , the other term , whose ambiguity renders the discourse under consideration somewhat intricate and perplexed . now as the former term of moral vertue owed its original to the schools of philosophy , and its use was borrowed from them ; so this of grace is purely scriptural and evangelical . the world knows nothing of it but what is declared in the word of god , especially in the gospel , for the law was given by moses , but grace and truth came by jesus christ. all the books of the ancient philosophers , will not give us the least light into that notion of grace , which the scripture declares unto us . as then we allowed the sense of the former term given unto it by its first coyners and users , so we cannot but think it equal , that men be precisely tyed up in their conceptions about grace , unto what is delivered in the scripture concerning it ; as having no other rule either to frame them , or judge of them . and this we shall attend unto . not that i here design to treat of the nature of gospel grace in general ; but whereas all the divines that ever i have read on these things , whether ancient or modern ( and i have not troubled my self to consider whether they were systematical ones only or otherwise qualified ) allow some distinctions of this term to be necessary , for the right understanding of those passages of scripture wherein it is made use of . i shall mention that or those only , which are so unto the right apprehension of what is at present under debate . first therefore , grace in the scripture is taken for the free grace , or favour of god towards sinners by jesus christ. by this he freely pardoneth them their , sins , justifieth , and accepteth them , or makes them accepted in the beloved . this certainly is distinct from moral vertue . secondly , it is taken for the effectual working of the spirit of god , in and upon the minds and souls of believers , thereby quickning them when they were dead in trespasses and sins , regenerating of them , creating a new heart in them , implanting his image upon them : neither i presume will this be called moral vertue . thirdly , for the actual supplies of assistance and ability given to believers , so to enable them unto every duty in particular , which in the gospel is required of them ; for he works in them both to will and to do of his own good pleasure . as yet the former distinction will appear necessary . fourthly , for the effects wrought and produced by this operation of god and his grace , in the hearts and minds of them that believe ; which are either habitual in the spiritual disposition of their minds , or actual in their operations ; all which are called grace . it may be our author will be apt to think that i cant , use phrases , or fulsome metaphors . but besides that i can confirm these distinctions , and the necessity of them , and the words wherein they are expressed , from the scriptures and ancient fathers , i can give them him for the substance of them out of very learned divines , whether systematical or no i know not , but this i know they were not long since bishops of the church of england . we are now in the next place to inquire into the mind of our author in these things ; for from his apprehensions about them he frames a mighty difference between himself and those whom he opposeth , and from thence takes occasion and advantage afresh to revile and reproach them . first , therefore he declares his judgement , that the moral vertues which he treats of do consist in mens observance of the law of nature , of the dictates of reason , and precepts thereof . secondly , that the substance , yea the whole of religion consists in these vertues , or duties ; so that by the observation of them men may attain everlasting happiness . thirdly , that there is no actual concurrence of present grace , enabling men to perform these duties , or to exercise these vertues , but they are called grace on another account . fourthly , that his adversaries are so far from making vertue and grace to be the same that they make them inconsistent . and these things shall we take into a brief examination according as indeed they do deserve . the first of them , he plainly and more than once affirms ; nor shall i contend with him about it . so he speaks pag. . the practice of vertue consists in living suitably to the dictates of reason and nature , and this is the substance and main design of all the laws of religion , to oblige mankind to behave themselves in all their actions as becomes creatures endowed with reason and understanding , and in wayes suitable to rational beings , to prepare and qualifie themselves for the state of glory and immortality . this is a plain description both of the rule of moral vertues , and of the nature of them . the law of reason and nature is the rule ; and their own nature ( as acting , or acted ) consists in a suitableness unto rational beings ; acting , to prepare themselves for the state of immortality and glory . the first end of all vertue no doubt . we need not therefore make any farther inquiry into this matter , wherein we are agreed . secondly , that the substance , yea the whole of religion consists in these moral vertues he fully also declares , pag. . moral vertue having the strongest and most necessary influence upon the , end of all religion viz. mans happiness , it is not only its most material and useful part , but the ultimate end of all its other duties ; ( though i know not , how the practice of vertue in this life can be the vltimate end of other duties ) and all true religion can consist in nothing else but either the practice of vertue it self , or the use of those means and instruments that contribute unto it . so also p. . all duties of devotion excepting only our returns of gratitude are not essential parts of religion , but are only in order to it , as they tend to the practice of vertue and moral goodness ; and their goodness is derived upon them from the moral vertues to which they contribute ; and in the same proportion they are conducive to the ends of vertue , they are to be valued among the ministeries of religion . so then the whole duty of man consists in being vertuous , and all that is injoyned him beside , is in order thereunto . hence we are told elsewhere , that outward worship is no part of religion ; again pag. . all religion must of necessity be resolved into enthusiasm or morality ; the former is meer imposture , and therefore all that is true must be reduced to the latter . but we need not insist on particulars , seeing he promoteth this to confirmation by the best of demonstrations , i. e. an induction of all particulars ; which he calls a scheme of religion ; wherein yet if any thing necessary be left out or omitted , this best of demonstrations is quickly turned into one of the worst of sophismes . therefore we have here ( no doubt ) a just and full representation of all that belongs to christian religion ; and it is as follows ; pag. . the whole duty of man referrs either to his creator , or his neighbour , or himself . all that concerns the two last , is confessedly of a moral nature ; and all that concerns the first , consists either in praising of god or praying to him ; the former is a branch of the vertue of gratitude , and is nothing but a thankful and humble temper of mind , arising from a sense of gods greatness in himself , and his goodness to us . so that this part of devotion issues from the same vertuous quality , that is the principle of all other resentments and expressions of gratitude ; only those acts of it that are terminated on god as their object are stiled religious ; and therefore gratitude and devotion are not divers things , but only differing names of the same thing ; devotion being nothing else but the vertue of gratitude towards god. the latter , viz. prayer is either put up in our own or other mens behalf ; if for others it is an act of that vertue we call kindness or charity ; if for our selves , the things we pray for , unless they be the comforts and enjoyments of this life , are some or other vertuous qualities ; and therefore the proper and direct use of prayer is to be instrumental to the vertues of morality . it is of christian religion that this author treats , as is manifest from his ensuing discourse , and the reason he gives why moral vertues are stiled graces . now i must needs say that i look on this of our author as the rudest , most imperfect , and weakest scheme of christian religion that ever yet i saw ; so far from comprising an induction of all particulars belonging to it , that there is nothing in it that is constitutive of christian religion as such at all . i wish he had given us a summary of the credenda of it , as he hath done of its agenda , that we might have had a prospect of the body of his divinity . the ten commandments would in my mind have done twice as well on this present occasion , with the addition of the explication of them given us in the church cateehism . but i am afraid that very catechism may ere long be esteemed phanatical also . one i confess i have read of before , who was of this opinion , that all religion consisted in morality alone . but withall he was so ingenious as to follow the conduct of his judgement in this matter , unto a full renunciation of the gospel , which is certainly inconsistent with it . this was one martin sidelius a seilesian , who gave the ensuing account of his faith unto faustus socinus and his society at cracovia . caeterum ut sciatis cujus sim religionis , quamvis id scripto meo quod habetis , ostenderim , tamen hic breviter repetam . et primum quidem doctrina de messia , seu rege illo promisso , ad meam religionem nihil pertinet : nam rex elle tantum judaeis promissus erat , sicut & bona illa canaan . sic etiam circumcisio sacrificia , & reliquae cerimoniae mosis ad me non pertinent , sed tantum populo judaico promissa data & mandata sunt . neque ista fuerunt cultus dei apud judaeos , sed inserviebant cultui divino , & ad cultum deducebant judaeos . verus autem cultus dei quem meam religionem appello , est decalogus : qui est aeterna dei voluntas , qui decalogus ideo ad me pertinet , quia etiam mihi à deo datus est , non quidem per vocems sonantem de coelo , sicut populo judaico , at per creationem insita est menti meae ; quia autem insitus decalogus , per corruptionem naturae humanae , & pravis consuetudinibus , aliqua ex parte obscuratus est , ideo ad illustrandum cum , adhibeo vocalem decalogum , qui vocalis decalogus , ideo etiam ad me , ad omnes populos pertinet , quia cum insito nobis decalogo consentit , imo idem ille decalogus est . haec est mea sententia de messia seu rege illo promisso , & haec est mea religio , quam coram vobis ingenue profiteor . martin seidelius olavensis silesius . that is . but that you may know of what religion i am , although it is expressed in that writing which you have already , yet i will here briefly repeat it . and first of all , the doctrine of the messiah , or king that was promised doth not belong to my religion ; for that king was promised to the jews only ; as was the good land of c●n●an . so in like manner circumcision , sacrifices and the rest of the ceremonies of moses belong not to me , but were promised , given , and granted unto the people of the jews alone . neither were they the worship of god among the jews , but were only subservient unto divine worship , and lead the jews unto it ( the same opinion is maintained by our author concerning all exterior worship : ) but the true worship which i call my religion , is the decalogue which is the eternal and immutable will of god ; ( and here also he hath the consent and concurrence of our author ) which decalogue doth therefore belong unto me because it is given by god to me also ; not indeed by a voice sounding from heaven as he gave it to the people of the jews , but it is implanted in my mind by nature . but because this implanted decalogue by reason of the corruption of humane nature , and through depraved customs , is in some measure obscured , for the illustration of it i make use of the vocal decalogue , which therefore also belongs unto me and all people ; because it consenteth with the decalogue written in our hearts ; yea is the same law with it . this is my opinion concerning the messiah , or the promised king ; and this is my religion which i freely acknowledge before ye . so he , this is plain dealing . he saw clearly , that if all religion and the worship of god consisted in morality only , there was neither need nor use of christ , nor the gospel . and accordingly having no outward advantage by them , discarded them . but setting aside his bold renunciation of christ as promised , i see not any material difference between the religion of this man and that now contended for . the poor deluded souls among our selves , who leaving the scripture , pretend that they are guided by the light within them , are upon the matter of the same religion . for that light being nothing but the dictates of reason and a natural conscience , it extends not it self beyond morality ; which some of them understanding , we know what thoughts and apprehensions they have had of christ and of his gospel and the worship of god instituted therein . for hence it is , ( and not as our author pretends , with a strange incogitancy concerning them and the gnosticks , that they assert the scripture to be the only rule of religious worship ) that they are fallen into these fond imaginations . and these are the effects which this principle doth naturally lead unto . i confess then that i do not agree with our author in and about this scheme of christian religion ; which i shall therefore first briefly put in my exceptions unto , and then offer him another in lieu of it . first , then this scheme seems to represent religion unto us as suited to the state of innocency , and that very imperfectly also . for it is composed to answer the former assertions of confining religion to moral vertues , which are granted to consist in our conformity unto and expression of the dictates of reason and the law of nature . again the whole duty of man is said to refer either to his creator , or his neighbour , or himself . had it been said to god absolutely , another interpretation might have been put upon the words . but being restrained unto him as our creator , all duties referring to our redeemer are excluded , or not included , which certainly have some place in christian religion . our obedience therein is the obedience of faith , and must answer the special objects of it . and we are taught in the church catechism to believe in god the father who made us and all the world , and in god the son who redeemed us and all mankind ; and in god the holy ghost , who sanctifies us and all the elect people of god. now these distinct acts of faith , have distinct acts of obedience attending them ; whereas none here are admitted , or at least required , but those which fall under the first head . it is also very imperfect as a description of natural religion , or the duties of the law of nature . for the principal duties of it , such as fear , love , trust , affiance of and in god , are wholly omitted ; nor will they be reduced unto either of the heads which all religion is here distributed unto . for gratitude unto god hath respect formally and directly to the benefits we our selves are made partakers of . but these duties are eternally necessary on the consideration of the nature of god himself , antecedent unto the consideration of his communicating of himself unto us by his benefits . prayer proceeds from them ; and it is an odd method to reduce the cause under the head of its effect . and prayer it self is made at length not to be so much a moral vertue , as somewhat instrumental to the vertues of morality . secondly , i cannot think we have here a compleat representation of christian religion , nor an induction of all its particulars , because we have neither supposition nor assertion of sin , or a redeemer , or of any duty with respect unto them . gratitude and prayer i confess are two heads , whereunto sundry duties of natural religion without respect unto these things may be reduced . but since the fall of adam , there was never any religion in the world accepted with god , that was not built and founded on the supposition of them , and whose principal duties towards god did not respect them . to prescribe now unto us a religion as it respects god , without those duties which arise from the consideration of sin , and a redeemer , is to perswade us to throw away our bibles . sin , and the condition of all men on the account thereof , their duty in that condition , what god requires of them with reference thereunto , the way that god hath found out , proposed , and requires of us to make use of , that we may be delivered from that condition , with the duties necessary to that end , do even constitute and make up that religion which the scripture teacheth us , and which , as it summarily expresseth it self , consists in repentance towards god , and faith in our lord jesus christ ; neither of which , nor scarce any thing that belongs unto them , appears in this scheme ; so that thirdly , the most important duties of christian religion are here not only omitted , but excluded . where shall we find any place here to introduce repentance ; and as belonging thereunto conviction of sin , humiliation , godly sorrow , conversion it self to god ? for my part i will never be of that religion where these duties towards god have no place . faith in our lord jesus christ , with all that is necessary to it , preparatory for it , included in it , and consequentiall on it , are in like manner cast out of the verge of religious duties here schematized . an endeavour to fly from the wrath to come , to receive jesus christ , to accept of the attonement , to seek after the forgiveness of sins by him ( that we may cant a little ) and to give up our souls in universal obedience to all his commands , belong also to the duties of that religion towards god which the scripture prescribeth unto us ; but here they appear not in the least intimation of them . no more do the duties which though generally included in the law of loving god above all , yet are prescribed and determined in the gospel alone . such are self-denyal , readiness to take up the cross , and the like . besides all the duties wherein our christian conflict against our spiritual adversaries doth consist , and in especial the whole of our duty towards god in the mortification of sin , can be of no consideration there , where no supposition of sin is made or allowed . but there would be no end if all exceptions of this nature , that readily offer themselves , might here have admittance . if this be the religion of our adversaries in these things , if this be a perfect scheme of its duties towards god , and induction of all its particulars ; let our author insult over , and reproach them whilst he pleaseth , who blame it as insufficient without grace and godliness : i would not be in the condition of them who trust their eternal concernments to meer observance of it ; as knowing that there is no name under heaven given unto men whereby they may be saved , but only the name of jesus christ. it will be in vain pretended , that it is not a description of christian religion , but of religion , as religion in general , that is here attempted . for besides that , it is christian religion , and that as used and practised by christians , which is alone under consideration ; and an introduction of religion here under any other notion would be grievously inconsistent and incoherent with the whole discourse . it is acknowledged by our author in the progress of his disputation as was before observed , when he gives a reason why moral vertue is stiled grace , which is peculiar and appropriate to christian religion alone . besides , to talk now of a religion in the world , which either hath been , or may be , since the fall of adam without respect unto sin , is to build castles in the air . all the religion that god now requires , prescribes , accepts , that is or can be , is the religion of sinners , or of those who are such , and of them as such , though also under other qualifications . on many accounts therefore this scheme of religion or religious duties towards god , is exceedingly insufficient and imperfect . to lay it therefore as a foundation whereon to stand , and revile them who plead for a superaddition unto it of grace and godliness , is an undertaking from whence no great success is to be expected . i can easily supply another scheme of religion in the room of this , which though it have not any such contexture of method , nor is set out with such gaudy words as those which our author hath at his disposal , yet i am confident in the confession of all christians shall give a better account than what is here offered unto us both of the religion we profess , and of the duties that god requires therein ; and this taken out of one epistle of st. paul ; namely , that to the romans . and i shall do it as things come to mind in the haste wherein i am writing . he then gives us his scheme to this purpose . as first , that all men sinned in adam , came short of the glory of god , and rendred themselves liable to death and the whole curse of the law. then , that they do all , as left to themselves accumulate their original sin and transgression , with a world of actual sins , and provocations of god. that against men in this condition , god testifies his wrath and displeasure , both in his works and by his word . hence it necessarily follows , that the first duty of man towards god is to be sensible of this condition , of the guilt of sin , with a fear of the wrath and judgement due to them . then he informs us , that neither the jews by the law , nor the gentiles by the light of nature , could disentangle themselves from this state , or do that which is pleasing unto god , so as they might obtain forgiveness of sin and acceptation with him . this bespeaks unto all the great duty towards god , of their acknowledgement unto him , of their miserable and helpless condition , with all those affections and subordinate duties , wherewith it is attended . in this state he declares , that god himself in his infinite wisdome , goodness and grace , provided a remedy , a way of relief ; on which he hath put such an impression of his glorious excellencies as may stirr up the hearts of his creatures , to endeavour a return unto him from their apostasie ; and that this remedy consists in his setting forth jesus christ to be a propitiation through faith in his blood , to declare his righteousness for the forgiveness of sin ; which he proposeth unto men for their receiving and acceptance . this renders it the greatest duty of mankind towards god , to believe in the son of god so set forth , to seek after an interest in him , or being made partaker of him ; for this is the great work that god requires , namely that we believe on him whom he hath sent . again , he declares that god justifieth them who so believe , pardoning their sins , and imputing righteousness unto them ; whereon innumerable duties do depend , even all the obedience that christ requires of us ; seeing in our believing in him , we accept him to be our king to rule , govern and conduct our souls to god. and all these are religious duties towards god. he declares moreover , that whereas men are by nature dead in trespasses and sins , and stand in need of a new spiritual life , to be born again , that they may live unto god ; that god in jesus christ doth by his spirit quicken them , and regenerate them , and work in them a new principle of spiritual life ; whence it is their great duty towards god ( in this religion of st. paul ) to comply with , and to yield obedience , unto all the wayes and methods that god is pleased to use in the accomplishment of this work upon them , the especial duties whereof are too many to be instanced in . but he further manifests , that notwithstanding the regeneration of men by the spirit , and their conversion to god , there yet continues in them a remainder of the principle of corrupted nature , which he calls the flesh , and indwelling sin , that is of it self wholly enmity against god , and as far it abides in any , inclines the heart and mind unto sin , which is to be watched against and opposed . and on this head , he introduceth the great religious duty towards god of our spiritual conflict against sin , and of the mortification of it , wherein those that believe are to be exercised all the dayes of their lives , and wherein their principal duty towards god doth consist , and without which they can perform no other in a due manner . moreover he farther adds the great gospel-priviledge of the communication of the spirit of christ unto believers , for their sanctification , consolation , and edification ; with the duties of thankfulness towards god , joy and rejoycing in him , cheerfulness under tryals , afflictions , and persecutions , and sundry others that on that account are required of us , all religious duties towards god , in the religion by him proposed unto us . having laid these foundations , and manifested how they all proceed from the eternal counsel and free grace of god , in which it is our duty to admire , adore , and praise him , he declareth how hereby and on the account of these things , we are bound unto all holiness , righteousness , godliness , honesty , and usefulness in this world , in all relations and conditions whatsoever ; declaring our duties in churches , according to our especial interest in them , towards believers ; and towards all men in the world in our several relations ; in obedience to magistrates ; and all superiors ; in a word in universal observance of the whole will and all the commands of god. now whither any one will call this a scheme or no , or allow it to have any thing of method in it or no , i neither know nor care ; but am perswaded that it makes a better , more plain , and intelligible representation of the religious duties towards god which christian religion , requires of us , unto all that suppose this whole religion to depend on divine revelation , than that of our author . but i find my self in a digression ; the end of this discourse was only to manifest the sentiments of our author , on the second head before laid down , which i think are sufficiently evinced . the third is , that there is no actual work of present grace , either to sit the persons , of whom these duties of moral vertues are required , unto the performance of them , or to work and effect them in them . for although they are called graces , and the graces of the spirit , in the scripture , yet that is upon another account ; as he declares himself , pag. . all that the scripture intends by the graces of the spirit , are only vertuous qualities of the soul that are therefore stiled graces , because they are derived purely from god's free-grace and goodness , in that in the first ages of christianity , he was pleased out of his infinite concern for its propagation , in a miraculous manner to inspire its converts with all sorts of vertue . vertuous qualities of the soul , is a very ambigious expression . take these vertuous qualities , for a new principle of spiritual life , consisting in the habitual disposition , inclination , and ability of mind unto the things required of us in the will of god , or unto the acts of religious obedience , and it may express the graces of the spirit ; which yet are far enough from being so called upon the account here mentioned . but these vertuous qualities , are to be interpreted according to the tenour of the preceding discourses , that have already passed under examination . let now our author produce any one writer of the church of god , from first to last , of any repute or acceptation , from the day that the name of christian was known in the world , unto this wherein we live , giving us this account why the fruits of the spirit , the vertuous or gracious qualities of the minds of believers , are called graces that here he gives , and i will give him my thanks publickly for his discovery . for if this be the only reason why any thing in believers is called grace , why vertues are graces , namely because god was pleased in the first ages of christianity miraculously to inspire its converts with all sorts of vertue , then there is ●o communication of grace unto any , no work of grace in and upon any , in an ordinary way , through the ministry of the gospel , in these latter ages . the whole being , and efficacy of grace , according to this notion , is to be confined unto the miraculous operations of god in gospel concernments , in the first ages , whence a denomination in the scripture is cast upon our vertues , when obtained and exercised by and in our own strength . now this plainly overthrows the whole gospel , and contains a pelagianisme that pelagius himself never did , nor durst avow . are these things then so indeed ? that god did from his free grace and goodness , miraculously inspire the first converts of christianity with all sorts of vertues , but that he doth not still continue to put forth in any , actually , the efficacy of his grace , to make them gracious , holy , believing , obedient to himself , and to work in them all suitable actings towards himself and others ? then farewell scripture , the covenant of grace , the intercession of christ , yea all the ancient fathers , counsels , schoolmen , and most of the jesuites themselves . many have been the disputes amongst christians about the nature of grace , the rule of its dispensation , the manner and way of its operation , its efficacy , concurrence , and co-operation in the wills of men ; but that there is no dispensation of it , no operation but what was miraculous in the first converts of the gospel , was i think untill now undiscovered . nor can it be here pretended , that although the vertuous qualities of our minds and their exercise , by which is intended all the obedience that god requireth of us , in principle and practice , that we may please him , and come to the enjoyment of him , are not said to be called graces , only , on the account mentioned ; for as in respect of us , they are not so termed at all , so if the term only be not understood , the whole discourse is impertinent and ridiculous . for those other reasons and accounts that may be taken in , will render that given utterly useless unto our authors intention , and indeed are altogether inconsistent with it . and he hath given us no reason to suppose , that he talks after such a weak and preposterous a rate . this then is that which is here asserted , the qualities of our minds and their exercise wherein the vertues pleaded about , and affirmed to contain the whole substance of religion , do consist , are not wrought in us by the grace or spirit of god through the preaching of the gospel , but are only called graces , as before . now though here be a plain contradiction to what is delivered but two pages before , namely , that we pray for some or other vertuous qualities , that is doubtless to be wrought in us by the grace of god ; yet this present discourse is capable of no other interpretation but that given unto it . and indeed it seems to be the design of some men , to confine all real gifts and graces of the spirit of god , to the first ages of the gospel , and the miraculous operations in it ; which is to overthrow the whole gospel , the church , and the ministry of it , as to their use and efficacy , leaving men only the book of the bible to philosophize upon , as shall be elsewhere demonstrated , our author indeed tells us , that on the occasion of some mens writings in theology , there hath been a buzz and a noise of the spirit of god in the world. his expressions are exceedingly suited to pour contempt on what he doth not approve ; not so to express what he doth himself intend . but i desire that he and others would speak plain , and openly in this matter , that neither others may be deceived nor themselves have occasion to complain that they are mis-represented ; a pretence whereof would probably give them a dispensation to deal very roughly , if not despightfully with them with whom they shall have to do . doth he therefore think or believe , that there are not now any real gracious operations of the spirit of god , upon the hearts and minds of men in the world ? that the dispensation of the spirit is ceased , as well unto ordinary ministerial gifts , with its sanctifying , renewing , assisting grace , as unto gifts miraculous and extraordinary ? that there is no work at all of god upon the hearts of sinners , but that which is purely moral , and perswasive by the word ? that what is asserted by some concerning the efficacy of the grace of the spirit , and concerning his gifts , is no more but a buzz and a noise ? i wish he would explain himself directly and positively in these things ; for they are of great importance . and the loose expressions which we meet with , do give great offence unto some , who are apt to think , that as pernicious an heresie as ever infested the church of god , may be covered and clocked by them . but to return ; in the sense that moral vertue is here taken , i dare boldly pronounce , that there is no villany in the religion of those men , who distinguish between vertue and grace ; that is , there not in their so doing ; this being the known and avowed religion of christianity . it is granted ; that whereever grace is , there is vertue . for grace will produce and effect all vertues in the soul whatever . but vertue on the other side may be where there is no grace , which is sufficient to confirm a distinction between them . it was so in fundry of the heathen of old ; though now it be pretended that grace is nothing but an occasional denomination of vertue , not that it is the cause or principle of it . but the proofs produced by our author are exceedingly incompetent unto the end whereunto they are applyed . for that place of the apostle , gal. . v. , . the fruit of the spirit is love , joy , peace , long-suffering , gentleness , goodness , faith , meekness , temperance ; though our author should be allowed to turn joy into cheerfulness , peace into peaceableness , faith into faithfulness , as he hath done , corruptly enough , to accommodate it to his purpose , yet it will no way reach his end , nor satisfie his intention . for doth it follow that because the spirit effects all these moral vertues in a new and gracious manner , and with a direction to a new and special end in believers , either that these things are nothing but meer moral vertues , not wrought in us by the grace of god , ( the contrary whereof is plainly asserted in calling them fruits of the spirit ) or that where-ever there is moral vertue , though not so wrought by the spirit , that there is grace also , because vertue and grace are the same ? if these are the expositions of scripture which we may expect from them , who make such out-cries against other mens , perverting and corrupting of it , the matter is not like to be much mended with us , for ought i can see , upon their taking of that work into their own hands . and indeed his quotation of this place is pretty odd . he doth not in the print express the words as he useth , and as he doth those of another scripture immediately , in a different character , as the direct words of the apostle , that no man may charge him with a false allegation of the text. yet he repeats all the words of it which he intends to use to his purpose , somewhat altering the expressions . but he hath had , i fear , some unhappiness in his explanations . by joy he would have cheerfulness intended . but what is meant by cheerfulness is much more uncertain than what is intended by joy. mirth it may be in conversation is aimed at , or somewhat of that nature . but how remote this is from that spiritual joy , which is recommended unto us in the scripture , and is affirmed to be unspeakable and full of glory , he that knows not , is scarce meet to paraphrase upon st. pauls epistles . neither is that peace with god through jesus christ , which is rought in the hearts of believers by the holy ghost , who creates the fruit of the lipps , peace , peace , unto them , a matter of any more affinity with a moral peaceableness of mind and affections . our faith also in god , and our faithfulness in our duties , trusts , offices and employments , are sufficiently distinct . so palpably must the scripture be corrupted and wrested to be made serviceable to this presumption . he yet adds another proof to the same purpose , if any man know distinctly what that purpose is ; namely , titus . . where he tells us that the same apostle make the grace of god , to consist in gratitude towards god , temperance towards our selves , and justice towards our neighbours . but these things are not so . for the apostle doth not say that the grace of god doth consist in these things , but that the grace of god teacheth us these things . neither is the grace here intended , any subjective or inherent grace , or to speak with our author any vertuous quality or vertue , but the love and grace of god himself , in sending jesus christ as declared in the gospel , was is manifest in the words and context beyond contradiction . and i cannot but wonder , how our author desirous to prove that the whole of our religion consists in moral vertues , and these only called graces because of the miraculous operations of god from his own grace in the first gospel converts , should endeavour to do it by these two testimonies ; the first whereof expresly assigns the duties of morality as in believers , to the operation of the spirit , and the latter in his judgment makes them to proceed from grace . our last inquiry is into what he ascribes unto his adversaries in this matter , and how he deals with them thereupon . this therefore he informs us pag. . it is not enough say they to be compleatly vertuous , unless ye have grace too . i can scarce believe that ever he heard any one of them say so , or ever read it in any of their writings . for there is nothing that they are more positive in , than that men cannot in any sense be compleatly vertuous unless they have grace ; and so cannot suppose them to be so , who have it not . they say indeed , that moral vertues , as before described , so far as they are attainable by , or may be exercised in the strength of mens own wills and natural faculties , are not enough to please god and to make men accepted with him . so that vertue as it may be without grace , and some vertues may be so for the substance of them , is not available unto salvation . and i had almost said that he is no christian that is of another mind . in a word , vertue is , or may be without grace , in all or any of the acceptations of it before laid down . where it is without the favour of god and the pardon of sin , where it is without the renewing of our natures , and the endowment of our persons with a principle of spiritual life , where it is not wrought in us by present efficacious grace , it is not enough ; nor will serve any mans turn with respect unto the everlasting concernments of his soul. but he gives in his exceptions , pag. . but when , saith he , we have set aside all manner of vertue , let them tell me what remains to be called grace , and give me any notion of it distinct from all morality , that consists in the right order and government of our actions in all our relations , and so comprehends all our duty ; and therefore if grace be not included in it , it is but a phantasme and an imaginary thing . i say first ; where grace is , we cannot set aside vertue , because it will and doth produce and effect it in the minds of men . but vertue may be , where grace is not , in the sense so often declared . secondly , take moral vertue in the notion of it here received and explained by our author , and i have given sundry instances before , of gracious duties , that come not within the verge or compass of the scheme given us of it . thirdly , the whole aimed at , lies in this , that vertue that governs our actions in all our duties may be considered either as the duty we owe to the law of nature , for the ends of it , to be performed in the strength of nature , and by the direction of it , or it may be considered as it is an especial effect of the grace of god in us , which gives it a new principle , and a new end , and a new respect unto the covenant of grace wherein we walk with god , the consideration where of frustrates the intention of our author in this discourse . but he renews his charge , pag. . so destructive of all true and real goodness is the very religion of those men , that are wont to set grace at odds with vertue ; and are so farr from making them the same , that they make them inconsistent ; and though a man be exact in all the duties of moral goodness , yet if he be a graceless person ( i. e. void of i know not what imaginary godliness ) he is but in a cleaner way to hell ; and his conversion is more hopeless than the vilest and most notorious sinners , and the morally righteous man is at a greater distance from grace , than the prophane ; and better be lend and debanched than live an honest and vertuous life , if you are not of the godly party ; with much more to this purpose . for the men that are wont to set grace at odds with vertue , and are so far from making them the same , that they make them inconsistent ; i wish our author would discover them , that he might take us along with him in his detestation of them . it is not unlikely , if all be true that is told of them , but that the gnosticks might have some principles not unlike this ; but beside them i never heard of any that were of this mind in the world . and in truth the liberty that is taken in these discourses , is a great instance of the morality under consideration . but the following words will direct us where these things are charged . for some say , that if a man be exact in all the duties of moral goodness , yet if he be a graceless person , void of i know not what imaginary godliness , he is but in a cleaner way to hell. i think i know both what , and who are intended , and that both are dealt withal with that candour we have been now accustomed unto . but first , you will scarce find those you intend over forward in granting that men may be exact in all the duties of moral goodness , and yet be graceless persons . for taking moral vertues to comprehend , as you do , their duties toward god , they will tell you such persons cannot perform one of them aright , much less all of them exactly . for they can neither trust in god , no believe him , nor fear him , nor glorifie him in a due manner . take the duties of moral goodness , for the duties of the law between man and man , and the observation of the outward duties of gods worship , and they say indeed , that they may be so performed as that in respect of them , men may be blameless , and yet be graceless . for that account if they mistake not the apostle paul gives of himself . phil. . , , . they do say therefore that many of these duties , so as to be useful in the world , and blameless before men , they may perform who are yet graceless . thirdly , this gracelessness is said to consist in being void of i know not what imaginary godliness . no , no ; it is to be void of the spirit of god , of the grace of christ , not to be born again , not to have a new spiritual life in christ , not to be united to him , or ingrafted in him , not to be accepted and made an heir of god , and enabled to a due spiritual evangelical performance of all duties of obedience , according to the tenour of the covenant ; these are the things intended . and as many with their moral duties may come short of them and be graceless ; so those to whom they are imaginary , must reject the whole gospel of christ as an imagination . and i must say , to give matter of a new charge , that to the best observation that i have been able to make in the world , none have been , nor are more negligent in the principal duties of morality , than those who are aptest to exalt them above the gospel , and the whole mystery of it ; unless morality do consist in such a course of life and conversation , as i will not at present charactarize . it is farther added , that the conversion of such a one , is more hopeless than the vilest and most notorious sinners ; and the morally righteous man , &c. setting aside the inviduous expression of what is here reflected upon , and there is nothing more openly taught in the gospel . the pharisees were a people morally righteous , whereon they trusted to themselves that they were righteous ; and yet our lord jesus christ told them , that publicans and harlots , the vilest and most notorious of sinners , entred before them into the kingdom of god. and where men trust to their own righteousness , their own duties , be they moral or what they will , there are no men farther from the way of the gospel than they . nay our saviour lets us know , that as such , the gospel is not concerned in them , not they in it . he came not , he sayes , to call the righteous , but sinners to repentance ; not men justifying , or lifting up themselves in a co●ceit of their moral duties , but those who are burdened and laden with a sense of their sins . and so in like manner , that the whole have no need of the physitian but the sick ; and st. paul declares what enemies they were to the righteousness of god , who went about to set up their own righteousness ; rom. . now because moral duties are incumbent on all persons , at all times , they are continually to be pressed upon all , from a sense of the authority , and command of god , indispensibly requiring all mens attendance unto them . yet such is the deceitfulness of the heart of man , and the power of unbelief , that oftentimes persons who through their education , or following convictions , have been brought to some observance of them , and being not enlightned in their minds to discern their insufficiency unto the great end of salvation , in and of themselves , are apt to take up with them , and to rest in them without ever coming to sincere repentance towards god , or faith in our lord jesus christ ; whereas others , the guilt of whose sins doth unavoidably press upon them , as it did on the publicans and sinners of old , are oft times more ready to look out after relief . and those who question these things , do nothing but manifest their ignorance in the scripture , and want of experience in the work of the ministry . but yet upon the account of the charge mentioned , so unduly framed , and impotently managed , our author makes an excursion into such an extravagancy of reproaches , as is scaree exceeded in his whole book : part of it i have considered before in our view of his preface ; and i am now so used to the noise and bluster wherewith he pours out the storm of his indignation , that i am altogether inconcerned in it , and cannot prevail with my self to give it any further consideration . these things though not direct to the argument in hand , and which on that account might have been neglected ; yet supposing that the author placed as much of his design in them , as in any part of his discourse , i could not wholly omit the consideration of ; not so much out of a desire for their vindication who are unduly traduced in them , as to plead for the gospel it self , and to lay a foundation of a further defence of the truths of it , if ocasiou shall so require . and we have also here an insight into the judgment of our author , or his mistake in this matter . he tells us that it is better to tollerate debaucheries and immoralities , than liberty of conscience , for men to worship god according to their light and perswasion . now all religion according to him , consisting in morality , to tollerate immoralities and debauckeries in conversation , is plainly to tollerate atheism ; which it seems is more eligible than to grant liberty of conscience , unto them who differ from the present establishment , only as to some things belonging to the outward worship of god. these things being premised , the argument it self pleaded in this chap. is capable of a speedy dispatch . it is to this purpose . the magistrate hath power over the consciences of men in reference to morals , or moral vertues , which are the principal things in religion , and therefore much more hath so in reference to the worship of god , which is of less importance . we have complained before of the ambiguity of these general terms , but it is to no purpose to do so any more , seeing we are not like to be relieved in this discourse . let us then take things as we find them , and satisfie our selves in the intention of the author , by that declaration which he makes of it up and down the chap. but yet here we are at a loss also . when he speaks , or seems to speak to this purpose , whether in the confirmation of the proposition , or the inference , whereof his argument consists , what he sayes is cast into such an inter-texture with invectives and reproaches , and expressed in such a loose declamatory manner , as it is hard to discover or find out what it is that he intends . suppose therefore in the first place , that a man should call his consequent into question ; namely that because the magistrate hath power over the consciences of his subjects in morals , that therefore he hath so also in matters of instituted worship ? how will he confirm and vindicate it ? two things are all i can observe that are offered in the confirmation of it . first , that these things of morality , moral vertues , are of more importance in religion than the outward worship of god , which the amplitude of power before asserted , is now reducing to a respect unto . secondly , that there is much more danger of his erring and mistaking in things of morality , than in things of outward worship , because of their great weight and importance . these things are pleaded , p. . and elsewhere up and down . that any thing else is offered , in the confirmation of this consequent i find not . and it may be some will think these proofs to be very weak and feeble , unable to sustain the weight that is laid upon them . for it is certain that the first rule , that he that hath power over the greater , hath so over the lesser , doth not hold unless it be in things of the same nature and kind ; and it is no less certain and evident , that there is an especial and formal difference between these things , namely moral vertues , and instituted worship ; the one depending as to their being and discovery on the light of nature , and the dictates of that reason which is common to all , and speakes the same language in the consciences of all mankind ; the other on pure revelation , which may be , and is variously apprehended . hence it is , that whereas there is no difference in the world about what is vertue and what is not , there is no agreement about what belongs to divine worship and what doth not . again ; lesser things may be exempted from that power and authority by especial priviledge or law , which hath the disposal of greater committed into it , and intrusted with it . as the magistrate amongst us , may take away the life of a man , which is the greatest of his concernments , the name of his all , for fellony , but cannot take away his estate or inheritance of land , which is a far less concernment unto him , if it be antecedently setled by law to other uses than his own . and if it cannot be proved that the disposal of the worship of god , as to what doth really and truly belong unto it , and all the parts of it , is exempted from all humane power by special law and priviledge , let it be disposed of as who so will , shall judge meet . nor is the latter consideration suggested to inforce this consequent of any more validity ; namely , that there is more danger of the magistrates erring or mistakes about moral vertue , than about rites of worship ; because that is of most concernment in religion . for it is true , that suppose a man to walk on the top of an high house or tower , on a plain floor with battlements or walls round about him , there will be more danger of breaking his neck , if he should fall from thence , than if he should fall from the top of a narrow wall that had not the fourth part of the heighth of the house . but there would not be so much danger of falling . for from the top of the house as circumstantiated , he cannot fall , unless he will wilfully and violently cast himself down headlong ; and on the top of the wall , it may be , he cannot stand , with the utmost of his heed and endeavours . the magistrate cannot mistake about moral vertues unless he will do it wilfully . they have their station fixed in the world , on the same ground and evidence with magistracy it self . the same evidence , the same common consent and suffrage of mankind is given unto moral vertues , as is to any government in the world. and to suppose a supream magistrate , a law-giver , to mistake in these things , in judging whether justice , and temperance , or fortitude , be vertues or no , and that in their legislative capacity , is ridiculous . neither nero nor caligula were ever in danger of any such mis-adventure . all the magistrates in the world at this day , are agreed about these things . but as to what concerns the worship of god , they are all at variance . there is no such evidence in these things , no such common suffrage about them , as to free any absolutely from failings and mistakes ; so that in respect of them , and not of the other , lyes the principal danger of miscarrying , as to their determination and administration . supposing therefore the premises our author layes down to be true , his inference from them is feeble , and obnoxious to various impeachments , whereof i have given some few instances only , which shall be increased if occasion require . but the assertion it self which is the foundation of these consequences , is utterly remote from accuracy and truth . it is said that the magistrate hath power over the consciences of men in reference unto moral duties , which are the principal parts of religion . our first and most difficult inquiry , is after the meaning of this proposition , the later after its truth . i ask then , first whether he hath power over the consciences of men with respect unto moral vertue , and over moral vertue it self , as vertue , and as a part of religion , or on some other account ; if his power respect vertue as a part of religion , then it equally extends it self to all that is so , by vertue of a rule which will not be easily everted . but it doth not appear that it so extends it self as to plead an obliging authority in reference unto all duties . for let but the scheme of moral duties , especially those whose object is god , given us by our author be considered , and it will quickly be discerned how many of them are exempted from all humane cognizance and authority ; and that from and by their nature as well as their use in the world. and it is in vain to ascribe an authority to magistrates which they have no power to exert , or take cognizance whether it be obeyed or no. and what can they do therein with respect unto gratitude to god , which holds the first place in the scheme of moral vertues here given in unto us . we are told also , p. . that in matters both of moral vertue , and divine worship , there are some rules of good and evil that are of an eternal and unchangeable obligation , and these can never be prejudiced or altered by any humane power , because the reason of their obligation arises from a necessity and constitution of nature , and therefore must be 〈◊〉 perpetual as that ; but then there are other rules of duty that are alterable according to the various accidents changes and conditions of humane life , and depend chiefly upon contracts and positive laws of kingdoms . it would not be unworthy our inquiry to consider what rules of moral duty they are , which are alterable and depend on accidents and contracts . but we might easily find work enough , should we call all such fond assertions to a just examination . neither doth the distinction here given us between various rules of moral vertue , very well answer what we are told , p. . namely , that every particular vertue is therefore such , because it is are semblance and imitation of some of the divine attributes , which i suppose they are not , whose rules and formes are alterable upon accidents and occasions . and we are taught also , pag. . that the practice of vertue consists in living suitable to the dictates of reason and nature ; which are rules not variable and changeable . there must be some new distinction to reconcile these things , which i cannot at present think of . that which i would enquire from hence is , whether the magistrates have power over the consciences of men in reference unto those things in morality , whose rules of good and evil are of an eternal obligation . that he hath not is evidently implyed in this place . and i shall not enter into the confusion of the ensuing discourse , where the latter sort of rules for vertue , the other member of the distinction , are turned into various methods of executing laws about outward acts of vertue or vice ; and the vertues themselves into outward expressions and significations of duty ; for i have at present no contest with this author about his manner of writing , nor do intend to have . it is enough that here at once all the principal and most important vertues are vindicated to their own unalterable rules as such , and the consciences of men in reference unto them put under another jurisdiction . and what then becomes of this argument , that the magistrate must have power over the consciences of men in matters of divine worship , because he hath so in things moral which are of greater importance , when what is so of importance , is exempted from his power . hence it sufficiently , appears that the authority of the magistrate over men , with reference unto moral vertue and duty , doth not respect vertue as vertue , but hath some other consideration . now what this is , is evident unto all . how moral vertues do belong unto religion and are parts of it , hath been before declared . but god who hath ordered all things in weight and measure , hath fore-designed them also to another end and purpose . for preparing mankind for political society in the world among themselves for a time , as well as for religious obedience unto himself , he inlayed his nature and composition with principles suited to both those ends , and appointed them to be acted with different respects unto them . hence moral vertues notwithstanding their peculiar tendency unto him , are appointed to be the instrument and ligament of humane society also . as the law of moses had in it a typical end , use , and signification , with respect to christ and the gospel , and a political use as the instrument of the government of the nation of the jews . now the power of the magistrate in respect of moral vertues , is in their latter use ; namely , as they relate to humane policy , which is concerned in the outward actings of them . this therefore is granted ; and we shall enquire farther whether any more be proved , namely , that the magistrate hath power over the outward actings of vertue and vice , so far as humane society or publick tranquility is concerned in them , and on that account . secondly , it may be enquired what is the power and authority over moral vertues , which is here ascribed unto the civil magistrate , and over the consciences of men , with respect unto them . is it such as to make that to be vertue which was not vertue before , or which was vice , and oblige men in conscience to practise it as vertue ? this would go a great way indeed , and answer somewhat of what is , or as it is said , may be done in the worship of god , when that is made a part of it which was not so before . but what name shall these new vertues be called by ? a new vertue both as to its acts and objects , will as much fly the imaginations of men , as a sixth sense doth . it may be our author will satisfie us as to this enquiry ; for he tells us , pag. . that he hath power to make that a particular of the divine law , that god hath not made so . i wish he had declared himself how , and wherein ; for i am afraid this expression as here it lyes , is offensive . the divine law is divine , and so is every particular of it● ; and how a man can make a thing divine , that is not so of it self , nor by divine institution , is hard to find out . it may be that only the subject matter of the law , and not the law it self formally is intended ; and to make a thing a particular of the divine law , is no more but to make the divine law require , that in particular of a man which it did not require of him before . but this particular , referrs to the nature , essence and being of the thing , or to the acting , and occasion of it in particular . and if it be taken in the latter sense , here is no more ascribed unto the magistrate , than is common with him to every man in the world. for every one that puts himself into new circumstances , or new relations , doth so make that unto him to be a particular of the divine law , which was not so before ; for he is bound and obliged unto the actual performance of many duties , which as so circumstantiated , he was not bo●●● unto before . but somewhat else seems to be intend●● from the ensuing discourse ; they are fully empowred to declare new instances of vertue and vice , and to introduce new duties in th● most important parts of religion . and y●● i am still at the same loss . for by his declaring new instances of vertue and vice , suppose he intends an authoritative declaration , such as that they have no other foundation , nor need none to make them what they are . they are new instances of vertue and vice , because so declared . and this suits unto the introducing of new duties in the most important parts of religion , made duties by that introduction . i wish i could yet learn what these new instances of vertue and vice are , or mean. whether they are new as vertues and vices , or as instances . for the first , would i could see a new practice of old virtues ; but to tell you the truth , i care not for any of the new vertues , that i have lately observed in the world ; nor do i hope ever to see any better new ones . if it be the instances that are new , i wish again i knew what were more in them , than the actual and occasional exercise of old duties . pag. , . conduce most to extricate us out of these ambiguities . there we are informed , that the laws of every nation do distinguish and settle mens rights , and properties , and that distinctly with respect whereunto , justice , that prime natural vertue , is in particular instances to be exercised . and pag. . it is further declared , that in the administration of justice , there may be great difference in the constitution of penalties and execution of men . this it seems is that which is aimed at ; the magistrate by his laws determines , whteher titius have set his hedge upon caius's ground ; and whether sempronius hath rightly conveyed his land or house , to his son , or neighbour , whereby what is just and lawfull in it self , is accommodated to the use of political society . he determines also how persons guilty of death shall be executed , and by whom , and in what manner ; whence it must needs follow that he hath power to assign new particulars of the divine law , to declare new bounds , or hedges , of right and wrong , which the law of god neither doth , nor can limit , or hath power over the consciences of men with respect to moral vertues ; which was to be demonstrated . let us lay aside these swelling expressions , and we shall find that all that can be ascribed unto the civil magistrate in this matter , is no more , than to preserve property and peace , by that rule and power over the outward actions of men , which is necessary thereunto . having made some enquiry into the termes of moral vertue and the magistrates power , it remains only that we consider what respect this case hath unto the consciences of men , with reference unto them . and i desire to know whether all mankind , be not obliged in conscience to the observation of all moral vertue , antecedently to the command or authority of the magistrate , who doth only inspect their observation of them as to the concerns of publick peace and tranquility . certainly if all moral vertue consists in living suitable to the dictates of reason , as we are told , and in a sense rightly , if the rule of them all and every one , which gives them their formal nature , be the law of our creation , which all mankind enter the world under an indispensable obligation unto , it cannot be denyed but that there is such an antecedent obligation on the consciences of men , as that inquired after . but the things mentioned are granted by our author ; nor can by any be denyed , without offering the highest outrage to scripture , reason , and the common consent of mankind . now if this obligation be thus on all men , unto all vertue as vertue , and this absolutely from the authority of god over them and their consciences , how comes an inferiour authority to interpose it self between that of god and their consciences , so immediately to oblige them . it is granted that when the magistrate commandeth and requireth the exercise of any moral duty , in a way suited unto publick good and tranquility , he is to be obeyed for conscience sake ; because he who is the lord of conscience doth require men to be obedient unto him , whereon they are obliged in conscience so to be . but if the things required of them be in themselves moral duties , as they are such , their consciences are obliged to observe and exercise them , from the command of god , and other obligation unto them as such , they neither have nor can have . but the direction and command for the exercise of them , in these and those circumstances , for the ends of publick . good whereunto they are directed , belongs unto the magistrate , who is to be obeyed . for as in things meerly civil , and which have nothing originally of morality in them , but secondarily only , as they tend to the preservation and welfare of humane society , which is a thing morally good , the magistrate is to be obeyed for conscience sake , and the things themselves as far as they partake of morality , come directly under the command of god which affects the conscience ; so in things that have an inherent and inseparable morality , and so respect god in the first place , when they come to have a civil sanction in reference to their exercise unto publick political good , that sanction is to be obeyed out of conscience ; but the antecedent obligation that was upon the conscience unto a due exercise of those duties , when made necessary by circumstances , is not superseded , nor any new one added thereunto . i know what is said , but i find not as yet what is proved from these things , concerning the uncontroleable and absolute power of the supream magistrate , over religion and the consciences of men . some things are added indeed here up and down , about circumstances of divine worship , and the power of ordering them by the magistrate , which though there may be some different conceptions about , yet they no way reach the cause under debate . but as they are expressed by our author , i know not of any one writer in and of the church of england , that hitherto hath so stated them , as they are by him . for he tells us pag. . that all rituals , ceremonies , postures and manners of performing the outward expressions of devotion , that are not chargeable with countenancing vice or disgracing the deity , are capable of being adopted into the ministeries of divine service , and are not exempted from being subject to the determinations of humane power . whether they are so or no , the magistrate i presume is to judge ; or all this flourish of words and concessions of power , vanish into smoak . his command of them binds the consciences of men to observe them , according to the principle under consideration . hence it must be absolutely in the power of every supream magistrate to impose on the christian subjects , a greater number of ceremonious observances in the worship of god , and those of greater weight than ever were laid upon the jews . for who knows not that under the names of rituals , ceremonies , postures , manners of performing all divine service , what a butrdensome heap of things are imposed in the roman church ; whereunto as far as i know a thousand more may be added , not chargeable in themselves with either of the crimes , which alone are allowed to be put in , in barr or plea against them . and whether this be the liberty whereunto jesus christ hath vindicated his disciples and church , is left unto the judgement of sober men . outward religious worship we know is to be performed by natural actions ; these have their circumstances , and those oft-times because of the publick concernments of the exercise of religion , of great importance . these may be ordered by the power , and according to the wisdome of those in authority . but that they should make so many things , as this assertion allows them to make to belong unto , and to be parts of the worship of god , whereof not one is enjoyned or required by him , and the consciences of men be thereby obliged unto their observance ; i do not believe , nor is it here at all proved . to close this discourse about the power of obliging the consciences of men ; i think our author grants that conscience is immediately obliged to the observation of all things that are good in themselves , from the law of our creation . such things as either the nature of god , or our own require from us , our consciences surely are obliged immediately by the authority of god to observe . nor can we have any dispensation for the non-performance of our duty , from the interposition of the commands and authority of any of the sons of men. for this would be openly and directly to set up men against god , and to advance them or their authority above him or his . things evidently deduced , and necessarily following the first principles and dictates of nature , are of the same kind with themselves , and have the authority of god no less enstamped on them than the other ; and in respect unto them , conscience cannot by vertue of inferiour commands , plead an exemption . things of meer revelation do remain ; and concerning them i desire to know , whether we are not bound to observe and do , whatever god in his revealed will commands us to observe and do , and to abstain from whatever he forbids , and this indispensably ? if this be denyed i will prove it with the same arguments whereby i can prove that there is a god , and that we are his creatures made to serve him ; for the reason of these things is inseparable from the very being of god. let this be granted , and ascribe what ye will , or please , or can , to the supream magistrate , and you shall not from me have the least contradiction . a survey of the third chapter . the third chapter entertains us with a magnificent grant of liberty of conscience . the very first paragraph asserts , a liberty of conscience in mankind over all their actions whether moral , or strictly religious . but lest this should prove a bedlam concession that might mischief the whole design in hand , it is delivered to the power of a keeper , who yet upon examination is no less wild and extravagant , than it self is esteemed absolutely to be . this is , that they have it as far as concerns their judgements , but not their practice ; that is ; they have liberty of conscience over their actions , but not their practices ; or over their practices , but not over their pratices . for upon tryal their actions and practices will prove to be the same . and i do not as yet well understand , what is this liberty of conscience over mens actions , is it to do , or not to do , as their consciences dictate to them ? this is absolutely denied , and opposed in the chap. it self . is it to judge of their actions as done , whether they be good or evil ? this conscience is at no liberty in . for it is determined to a judgment in that kind naturally , and necessarily , and must be so whilest it hath the light of nature , and word of god to regard , so far as a rule is capable of giving a measure and determination to things to be regulated by it ; that is ; its moral actings , are morally determined . what then this liberty of conscience over mens actions should be , where they can neither act freely according to their consciences what they are to do , nor abstain from what they are not to do , nor are at liberty to judge what they have done to be good or bad , i cannot divine . let us search after an explication of these things in the paragraph it self , whose contents are represented in the words mentioned . here we are told , that this liberty consists in mens thinking of things according to their own perswasion , and therein asserting the freedom of their judgements . i would be loth to think that this liberty of mens consciences over all their moral actions , should at first dash dwindle into a liberty in speculations ; that men may think what they will , opine as they please , in , and about things that are not to be brought into practice ; but yet as far as i can perceive , i must think so , or matters will come to a worse issue . but these things must be a little farther examined , and that very briefly . here is mention of liberty of conscience ; but what conscience is , or what that liberty is , is not declared . for conscience it is called sometimes the mind , sometimes the vnderstanding , sometimes opinion , sometimes described by the liberty of thinking , sometimes termed an imperious faculty , which things without much discourse , and more words , than i can now afford to use , are not reconcilable amongst themselves . besides , liberty is no proper●affection of the mind , or understanding . though i acknowledge the mind , and its actings to be naturally free from outward compulsion , or coaction ; yet it is capable of such a determination from the things proposed unto it , and the manner of their proposal , as to make necessary the elicitation of its acts. it cannot but judge that two and three make five . it is the will that is the proper seat of liberty ; and what some suppose to be the ultimate determination of the practical understanding , is indeed an act of the will. it is so if you speak of liberty naturally and morally , and not of state and condition , which are here confounded . but suppose what you will to be conscience , it is moral actions or duties that are here supposed to be the object of its actings . now what are , or can be the thoughts , or actings of the mind of man about moral actions , but about their vertue , or their vice , their moral good or evil ? nor is a conclusion of what is a mans own duty in reference to the practice of them , possibly to be separated from them . that then which is here asserted is , that a man may think , judge , or conceive such or such a thing to be his duty , and yet have thereby no obligation put upon him to perform it ; for conscience , we are informed , hath nothing to do beyond the inward thoughts of mens minds . to state this matter a little more clearly ; let us take conscience in the most usual acceptation of it , and that which answers the experience of every man that ever looks into the affairs and concerns within ; and so it is , the practical judgment that men make of themselves , and of their actions , or what they are to do , and what they are not to do , what they have done , or what they have omitted , with reference unto the judgement of god , at present declared in their own hearts , and in his word , and to be fully executed at the last day . for we speak of conscience as it is amongst christians , who acknowledge the word of god , and that for a double end ; first , as the rule of conscience it self ; secondly , as the declaration of the will of god , as to his approbation , or rejecting of what we do , or omit . suppose then , that a man make a judgment in his conscience , regulated by the word of god , and with respect unto the judgement of god concerning him , that such and such a thing is a duty , and whose performance is required of him ; i desire to know , whether any obligation be upon him from thence to act accordingly ? it is answered that the territory of conscience is confined unto mens thoughts , judgements and perswasions , and these are free , yea , no doubt ; but for outward actions there is no remedy , but they must be subject to the cognizance of humane laws , pag. . who ever doubted of it ? he that would have men so have liberty from outward actions , as not to have those actions cognoscible by the civil power , as to the end of publick tranquility , but to have their whole station firmed absolutely in the world upon the plea of conscience , would no doubt lay a foundation for confusion in all government . but what is this to the present enquiry , whether conscience lay an obligation on men , as regulated by the word of god , and respecting him , to practise according to its dictates ? it is true enough ; that if any of its practices do not please , or satisfy the magistrate , their authors must for ought i know , stand to what will follow , or ensue on them to their prejudice ; but this frees them not , from the obligation that is upon them in conscience unto what is their duty . this is that , which must be here proved , if any thing be intended unto the purpose of this author ; namely that notwithstanding the judgment of conscience concerning any duty , by the interposition of the authority of the magistrate to the contrary , there is no obligation ensues for the performance of that duty . this is the answer that ought plainly to be returned , and not a suggestion that outward actions must fall under the cognizance of the magistrate ; which none ever doubted of , and which is nothing to the present purpose ; unless he would have them to fall under the magistrates cognizance , as that his will should be the supream rule of them ; which i think he cannot prove . but what sense the magistrate will have of the outward actions , wherein the discharge of mans duty doth consist , is of another consideration . this therefore is the state of the present case applied unto religious worship . suppose the magistrate command such things in religion , as a man in his conscience guided by the word , and respecting god , doth look upon as vnlawful , and such as are evil , and sin unto him , if he should perform them ; and forbid such things in the worship of god , as he esteems himself obliged in conscience to observe as commands of christ ; if he may practise the things so commanded , and omit the things so forbidden , i fear he will find himself within doors continually at confession , saying with trouble enough ; i have done those things , which i ought not to have done , and i have left undone those things , which i ought to have done , and there is no health in me ; unless this author can prove that the commands of god respect only the minds of men ; but not their outward actions which are left unto the authority of the magistrate alone . if no more be here intended , but that whatever conscience may require of any , it will not secure them , but that when they come to act outwardly according to it , the civil magistrate may , and will consider their actions , and allow them , or forbid them according to his own judgement , it were surely a madness to deny it , as great , as to say the sun shineth not at noon day . if conscience to god be confined to thoughts , and opinions , and speculations about the general notions , and notices of things , about true and false , and unto a liberty of judging , and determining upon them what they are , whether they are so or no 〈◊〉 the whole nature and being of conscience , and that to the reason , sense , and experience of every man , is utterly overthrown . if conscience be allowed to make its judgement of what is good or evil , what is duty or sin , and no obligation be allowed to ensue from thence unto a suitable practice , a wide door is opened unto atheism , and thereby the subversion of all religion and government in the world . this therefore is the summ of what is asserted in this matter ; conscience according to that apprehension , which it hath of the will of god about his worship , ( whereunto we confine our discourse ) obligeth men to act , or forbear accordingly ; if their apprehensions are right and true , just and equal , what the scripture , the great rule of conscience doth declare and require , i hope none upon second thoughts will deny , but that such things are attended with a right unto a liberty to be practised , whilst the lord jesus christ is esteemed the lord of lords , and king of kings , and is thought to have power to command the observance of his own institutions . suppose these apprehensions to be such as may in some things , be they more or less , be judged not to correspond exactly with the great rule of conscience , yet supposing them also to contain nothing inconsistent with , or of a disturbing nature to civil society , and publick tranquillity , nothing that gives countenance to any vice , or evil , or is opposite to the principal truths and main duties of religion , wherein the minds of men in a nation do coalesce , nor carry any politick entangle●ments along with them ; and add thereunto the peaceableness of the persons posses● with those apprehensions , and the impossibility they are under to devest themselves of them , and i say natural right , justice , equity , religion , conscience , god himself in all , and his voice in the hearts of all unprejudiced persons , do require that neither the persons themselves , on the account of their consciences , have violence offered unto them , nor their practices in pursuit of their apprehensions , be restrained by severe prohibitions and penalties . but whereas the magistrate is allowed to judge , and dispose of all outward actions in reference to publick tranquility , if any shall assert principles , as of conscience , tending , or obliging unto the practice of vice , immorality , or sin , or to the disturbance of publick society , such principles being all notoriously judged by scripture , nature , the common consent of mankind , and inconsistent with the fundamental principles of humane polity , may be in all instances of their discovery and practice , coerced , and restrained . but plainly , as to the commands of conscience , they are of the same extent with the commands of god : if these respect only the inward man , or the mind , conscience doth no more ; if they respect outward actions , conscience doth so also . from the liberty of conscience , a proceed is made to christian liberty , which is said to be a duty , or priviledg founded upon the ( chimaerical ) liberty of conscience before granted . but these things stand not in the relation imagined ; liberty of conscience is of natural right , christian liberty is a gospel-priviledge , though both may be pleaded in bar of unwarrantable impositions on conscience . but these things are so described by our author , as to be confounded . for the christian liberty described in this paragraph , is either restrained to matters of pure speculation , wherein the mind of man is left entirely free to judge of the truth , and falsehood of things ; or as it regards things that fall under laws and impositions , wherein men are left intirely free to judge of them , as they are objects of meer opinion . now how this differs from the liberty of conscience granted before , i know not . and that there is some mistake in this description of christian liberty , need no other consideration to evince but this ; namely that christian liberty , as our author tells us , is a priviledge , but this is not so , being that which is equally common unto all mankind . this liberty is necessary unto humane nature , nor can it be divested of it , and so it is not a priviledge that includes a specialty in it . every man cannot but think what he thinks , and judge what he judgeth , and that when he doth so , whether he will or no ; for every thing when it is , and as it is , is necessary . in the use of what means they please , to guide , direct , and determine their thoughts , their liberty doth consist ; this is equal in all , and natural unto all . now this inward freedom of our judgements is , it seems , our christian liberty , consistent with any impositions upon men in the exercise of the worship of god , with an obligation on conscience , unto their use and practice ; a liberty indeed of no value , but a meer aggravation of bondage ; and these things are further discoursed , sect. . pag. . wherein we are told , that this prerogative of our christian liberty , is not so much any new favour granted in the gospel , as the restauration of the mind of man to its natural priviledge , by exempting us from the yoke of the ceremonial lam , whereby things in themselves indifferent were tyed upon the conscience with as indispensable an obligation , as the rule of essential goodness , and equitys during the whole period of mosaick dispensation ; which being corrected by the gospel , those indifferent things , that have been made necessary by a divine positive command , returned to their own nature to be used , or omitted , only as occasion should direct . it is true , that a good part of our christian liberty , consists in our deliverance from the yoke of mosaical institutions ; but that this is not so much a new favour granted in the gospel , as the restauration of the mind of man to its natural priviledge , is an insertion that runs parallel with many others in this discourse . this priviledge , as all others of the gospel are , is spiritual , and its outward concerns , and exercise , are of no value , where the mind is not spiritually made free by christ. and it is uncertain what is meant by the restauration of the mind to its natural priviledge ; if the priviledge of the mind in its condition of natural purity is intended , as it was before the entrance of sin , it is false ; if any priviledge , the mind of man in its corrupt depraved condition is capable of , be designed , it is no less untrue . in things of this nature , the mind in that condition is in bondage , and not capable of any liberty ; for it is a thing ridiculous , to confound the meer natural liberty of our wills , which is an affection inseparable from that faculty , with a moral , or spiritual liberty of mind , relating unto god and his worship . but this whole paragraph runs upon no small mistake ; namely that the yoke of mosaical institutions , consisted in their imposition on the minds , and judgments of men , with an opinion of the antecedent necessity of them . for although the words recited , things in themselves indifferent , were tyed upon the conscience with as indispensable an obligation as the rules of essential goodness and equity , may be restrained to their use , exercise , and observation ; yet the conclusion of it , that whatever our superiours impose upon us , whether in matters of religious worship , or any other duties of morality , there neither is , nor can be any intrenchment upon our christian liberty , provided it be not imposed with an opinion of antecedent necessity of the thing it self , with the whole scope of the argument insisted on , makes it evident to be the sense intended . but this is wide enough from the mark ; the jews were never obliged , to judge the whole systeme of their legal institutions , to be any way necessary , antecedent unto their institution and appointment ; nor were they obliged to judge their intrincsik nature changed by their institution , only they knew they were obliged to their constant , and indispensable practice , as parts of the worship of god , instituted and commanded by him , who hath the supream authority over their souls and consciences . there was indeed a bondage frame of spirit upon them in all things , especially in their whole worship of god , as the apostle paul several times declares . but this is a thing of another nature , though our delivery from it , be also a part of christian liberty . this was no part of their inward , no more than their outward bondage , that they should think , believe , judge or esteem the things themselves enjoyned them , to be absolutely of any other nature , than they were ; had they been obliged unto any such judgement of things , they had been obliged to deceive themselves , or to be deceived ; but by the absolute authority of god , they were indispensibly bound in conscience to the actual observance , and continual use of such a number of ceremonies , carnal ordinances , and outward observances , as being things in themselves low , and mean , called by the apostle beggerly elements , and enjoyned with so great strictness , and under so severe penalties , many of them , of excision , or extermination from among the people , as became an intolerable , and insupportable yoke unto them . neither doth the apostle peter dispute about a judgement of their nature , but the necessity of their observation , when he calls them a yoke , which neither they , nor their fathers were able to bear , acts . . and when st. paul gives a charge to believers , to stand fast in the liberty , wherewith christ hath made them fres , it is with respect unto the outward observation of mosaical rites , as by him instituted , and not as to any inward judgment of their minds concerning their nature , antecedent unto that institution . his whole disputation on that subject , respects only mens practice , with regard unto an authoritative obligation thereunto , which he pleaded to be now expired , and removed . and if this christian liberty , which he built and proceeded upon , be of force to free , not our minds from the judgement that they had before of things in themselves , but our persons from the necessary practice , and observance of things instituted of god , however antecedently indifferent in themselves ; i think it is , at least , of equal efficacy , to exempt us from the necessary practice of things imposed on us in the worship of god , by men . for , setting aside the inequality of the imposing authority , which casts the advantage on the other side , ( for these legal institutions were imposed on the church by god himself , those now intended are such matters , as our superiours of themselves impose on us in religious worship ) the case is absolutely the same ; for as god did not give the law of commandment's contained in ordinances unto the jews , from the goodness of things required therein , antecedent to his command , which should make them necessary to be practised by them for their good ; but did it of his own soveraign arbitrary will and pleasure ; so he obliged not the people themselves unto any other judgement of them , but that they were necessarily to be observed ; and setting aside the consideration of his command , they were things in their own nature altogether indifferent ; so is it in the present case ; it is pleaded that there is no imposition on the minds , consciences , or judgements of men , to think or judge otherwise of what is imposed on them , than as their nature is , and doth require ; only they are obliged unto their usage , observance , and practice ; which is to put us into a thousand times worse condition than the jews , if instances of them should be multiplyed , as they may lawfully 〈◊〉 every year ; seeing it much more quiet● the mind ; to be able to resolve its thought● immediately into the authority of go● under its yoke , than into that of man. i● therefore we are freed from the one by our christian liberty , we are so much more from the other ; so , as that being made free by christ , we should not be the servants of men , in things belonging to his service and worship . from this discovery here made of the nature of christian liberty , our author makes some deductions , p. , . concerning the nature of religious worship , wherein he tells us , that the whole substance of religious worship is transacted within the mind of man , and dwells in the heart , and thoughts , the soul being its proper seat , and temple , where men may worship their god as they please , without offending their prince ; and that external worship is no part of religion it self . i wish he had more clearly , and distinctly expressed his mind in this matter ; for his assertions , in the sense the words seem to bear , are prodigiously false , and such as will open a door to atheism with all villany and confusion in the world. for who would not think this to be his intention ; let men keep their minds and inward thoughts , and apprehensious right for god , and then they may practise outwardly in religion what they please ; one thing one day , another another ; be papists and protestants , arians and homousians ; yea mahometans and christians ; any thing , every thing , after the manner of the country , and laws of the prince , where they are , and live ; the rule that ecebolius walked by of old ? i think there is no man , that owns the scripture , but will confess that this is , at least , if not a direct , yet an interpretative rejection of the whole authority of god. and may not this rule be quickly extended unto oaths themselves , the bonds and ligaments of humane society ? for whereas in their own formal nature they belong to the worship of god , why may not men pretend to keep up their reverence unto god , in the internal part of them , or their esteem of him in their invocation of his name , but as to the outward part , accommodate it unto what by their interest is required of them ; so swearing with their tongues , but keeping their mind at liberty ? if the principles laid down be capable of any other more tolerable sense , and such as may be exclusive of these inferences , i shall gladly admit it ; at present what is here deduced from them , seems to be evidently included in them . it is true indeed , that natural , moral , or internal worship , consisting in faith , love , fear , thankfulness , submission , dependance , and the like , hath its constant seat , and residence in the souls , and minds of men ; but that the wayes whereby these principles of it are to be outwardly exercised , and expressed , by gods command and appointment , are not also indispensably necessary unto us , and parts of his worship , is utterly false . that which principally in the scripture , comes under the notion of the worship of god , is the due observance of his outward institutions ; which divines have upon unquestionable grounds , contended to be commanded and appointed in general in the second commandment of the decalogue , whence all particular institutions in the several seasons of the church , are educed , and resolved into the authority of god therein expressed . and that account which we have here given us of outward worship , namely , that it is no part of religion it self , but only an instrument to express the inward veneration of the mind , by some outward action or posture of the body , as it is very difficultly to be accommodated unto the sacrifices of old , or the present sacraments of the church , which were , and are parts of outward worship , and , as i take it , of religion ; so the being an instrument unto the purpose mentioned , doth not exclude any thing from being also a part of religion , and worship it self , if it be commanded by god to be performed in his service , unto his glory . it is pretended that all outward worship is only an exteriour signification of honour ; but yet all the parts of it in their performance , are acts of obedience unto god , and are the proper actings of faith , love , and submission of soul unto god , which if they are not his worship , and parts of religion , i know not what may be so esteemed . let then outward worship , stand in what relation it will to inward spiritual honour , where god requires it , and commands it , it is no less necessary and in dispensably to be performed , than any part of inward worship it self , and is a no less important duty of religion . for any thing comes to be a part of religious worship outwardly to be performed , not from its own nature , but from its respect unto the command of god ; and the end whereunto it is by him designed . so the apostle tells us that with the heart man believeth unto righteousness , and with the mouth confession is made un● salvation , rom. . confession is but the exteriour signification of the faith , that is i● our hearts ; but yet it is no less necessary to salvation , than faith it self is to righteousness . and those , who regulate their obedience , and religious worship by the commands of god , knowing that which way ever they are signified , by inbred light , or superadded revelation , it is they which give their obedience its formal nature , making it religious , will not allow that place and use of the outward worship required by god himself , which should exclude it from being religious , or a part of their religion . but upon the whole matter our author affirms , that in all ages of the world , god hath left the management of his outward worship unto the discretion of men , unless when to determine some particulars hath been usefull to some other purpose , pag. . the management of outward worship , may signifie no more but the due performance of it ; and so i acknowledge that though it be not left unto mens discretion to observe , or not observe it , yet it is too their duty and obedience , which are their discretion and their wisdom . but the management here understood , is opposed to gods own determination of particular forms , that is , his especial institutions ; and hereof i shall make bold to say , that it was never in any age so left to the discretion of men . to prove this assertion , sacrifices are singled out as an instance ; it is known , and granted , that these were the most solemn part of the outward worship of god for many ages ; and that there was a general consent of mankind unto the use of them ; so that however the greatest part of the world apostatized from the true , only , and proper object of all religious worship , worship , yet they retained this mode and medium of it . these sacrifices we are told , p. . did not owe their original unto any divine institution , but were made choice of by good men as a fit way of imitating the gratefull resentments of their minds . the argument alone , as far as i can find , fixed on to firm this assertion is , that those who teach the contrary , and say that this mode of worship was commanded , do say so without proof , or evidence . our author , for the most part , sets off his assertions at no less rate than as such , without whose admittance , all order , and government , and almost every thing that is good amongst mankind , would be ruined and destroyed . but he hath the unhappiness to found them ordinarily not only on principles , and o●●nions dubious , and uncertain ; but on su●● paradoxes , as have been by sober and lear●●ed men generally decried . such is this 〈◊〉 the original of sacrifices here insisted o● the divines of the church of rome , do g●●nerally contend that religion and sacrific● are so related , that the one cannot be with●out the other . hence they teach go● would have required sacri●ices in the st● of innocency , had mankind continued therein . and though the instance be ill laid and not proved , yet the general rule applyed unto the religion of sinners , is no● easily to be evicted . for as in christian religion we have a sacrifice that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as to its efficacy , alwayes newly offered , and living ; so before the personal offering of it in the body of chirst , there was no season or age , without a due representation of it in sacrifices typical , and of mystical signification . and although there be no express mention in the scripture of their institution , ( for these are ancient things ) yet there is as good warrant for it , as for offering , and burning incense only with sacred fire taken from the altar , which was of an heavenly traduction ; for a neglect whereof the priests were consumed with fire from before the lord ; that is , though an express command be not recorded for their institution and observation , yet enough may be collected from the scripture that they were of a divine extract , and original . and if they were arbitrary inventions of some men , i desire to have a rational account given me of their catholicism in the world ; and one instance more of any thing not natural , or divine , that ever prevailed to such an absolute universal acceptance amongst mankind . it is not so safe , i suppose , to assign an arbitrary original , unto any thing that hath obtained an universal consent and suffrage ; lest men be thought to set their own houses on fire , on purpose to consume their neighbours . besides , no tolerable colour can be given to the assertion , that they were the invention of good men . the first notice we have of them , is , in those of cain and abel , whereof one was a bad man , and of the evil one , and yet must be looked on as the principal inventor of sacrifices , if this fiction be allowed . some of the antients indeed thought , that adam sacrificed the beasts to god , whose skins his first garments were made of ; and if so , he was very pregnant and sudden in his invention , if he had no direction from god. but more than all this , bloody sacrifices were types of christ from the foundation of the world ; and socinus himself , who , and his followers are the principal assertors of this paradox , grants that christ is called the lamb of god , with respect unto the sacrifices of old , even before the law ; as he is termed a lamb slain from the foundation of the world , not only with respect unto the efficacy of his sacrifice but to the typical representation of it . and he that shall deny , that the patriarchs in their sacrifices had respect unto the promised seed , will endeavour the shaking of a pillar of the churches creed . now i desire to know how men , by their own invention , or authority , could assign such an end unto their sacrifices , if they were not of divine prescription , if not designed of god thereunto . again ; the apostle tells us , abel offered his sacrifice by faith , heb. . . and faith hath respect unto the testimony or god , revealing , commanding , and promising to accept our duty . wherever any thing is done in faith , there an assent is included to this , that god is true , joh. . . and what it doth , is thereby distinguished from will-worship , that is resolved into the commandments , and doctrines of men , which whoso rest on , make void the commandment of god , matth. . , . and the faith of abel as to its general nature was the evidence of things not seen , and the substance of things hoped for , heb. . . which in this matter it could not be , if it had neither divine command , nor promise to rest upon . it is evident therefore that sacrifices were of a divine original ; and the instance in them to prove , that the outward worship of god hath in all ages been left unto the prudence , and management of men , is feeble , and such as will give no countenance unto what it is produced in the justification of ; and herewith the whole discourse of our author on this subject falls to the ground , where i shall at present let it lye , though it might in sundry particulars be easily crumbled into useless asseverations , and some express contradictions . in the close of this chapter , an application is made , of what hath been before argued , or rather dictated , unto a particular controversie about significant ceremonies . i am not willing to engage in any contests of that nature ; seeing , to the due handling of them , a greater length of discourse would be necessary , than i think meet at present to draw forth this survey unto . only seeing a very few words , may serve to manifest the loosness of what is here discoursed , to that purpose , i shall venter on the patience of the reader wit● an addition of them . we have therefore in the first place , a reflection on the prodigious impertinency of the clamour against th● institution of significant ceremonies , when i● is the only use of ceremonies , as all other outward expressions of religion , to be significan● . i do somewhat admire at the temper of this author , who cannot express his disser●● from others , in controverted points of the meanest and lowest concernment , but with crying out prodigies , clamours , impertinencies , and the like expressions of astonishment in himself , and contempt of others . he might reserve some of these great words for more important occasions . but yet i joyn with him thus fa● in what he pleads ; that ceremonies instituted in the worship of god , that art not significant , are things very insignificant ; and such as deserve not the least contention about them . he truly also in the next words tells us , that all outward worship is a sign of inward honour . it is so ; both in civil things , and sacred . all our questionis , how these instituted ceremonies come to be significant , and what it is they signifie , and whether it be lawful to assign a significancy to them in the worship of god , when indeed they have none , of the kind intended ? to free us from any danger herein he informs us , p. . that all the magistrates power of instituting significant ceremonies , amounts to no more , than a power of determining what shall , or what shall not , be visible signs of honour , and this can be no vsurpation upon the consciences of men . this is new language , and such as we have not formerly been used unto in the church of england ; namely , that of the magistrates instituting significant ceremonies ; it was of old , the churches appointing ceremonies for decency and order . but all the terms of that assertion are now metamorphosed ; the church into the magistrates ; appointing , which respects exercise , into institution , which respects the nature of the thing , and hath a singular use and sense in this matter ( or let them pass for the same ) and order and decency , into ceremonies significant . these things were indeed implyed before , but not so fully and plainly expressed or avowed . but the honour here intended in this matter , is the honour , which is given to god in his worship . this is the honour of faith , love , fear , obedience spiritual , and holy , in jesus christ. to say that the magistrate hath power to institute visible signs of this honour , to be observed in the outward worship of god , is upon the matter to say that he hath power to institute new sacraments ; for so such things would be . and to say what neither is , nor can be proved , nor is here either logically , or any way regularly , attempted so to be . the compiring of the ceremonies and their signification , with words and their signification , will not relieve our author in this matter . some things are naturally significant of one another ; so effects are of causes ; so is smoke of fire ; and such were the signes of the weather mentioned by our saviour , matth. . , . thus i suppose ceremonies are not significant ; they do not naturally signifie the things whereunto they are applyed ; for if they did , there would be no need of their institution . and they are here said to be instituted by the magistrate . again ; there are customary signes , some it may be catholick , many topical , that have prevailed by custome , and usage , to signifie such things , as they have no absolute natural coherence with , or relation unto ; such are putting off the hat in sign of reverence , with others innumerable . and both these sorts of signs , may have some use about the service , and worship of god , as might be manifested in instances . but the signes we enquire after , are voluntary , arbitrary and instituted as our author confesseth ; for we do not treat of appointing some ceremonies for order and decency , which our canons take notice of , but of instituting ceremonies for signification , such as neither naturally , nor meerly by custome and usage , come to be significant , but only by vertue of their institution . now concerning these one rule may be observed ; namely , that they cannot be of one kind , and signifie things of another , by vertue of any command , and consent of men , unless they have an absolute authority both over the sign , and thing signified , and can change their natures , or create a new relation between them . to take therefore things natural , that are outward , and visible , and appoint them to be signs not natural , nor civil , nor customary , but mystical of things spiritual , supernatural , inward , and invisible , and , as such , to have them observed in the church , or worship of god , is a thing which is not as yet proved to be lawfull ; signifie thus naturally they never can , seeing there is no natural relation between them ; civilly , or by consent they do not so ; for they are things sacred , which they are supposed to signifie ; and are so far from signifying by consent , that those , who plead for their signification , do not agree wherein it doth consist . they must therefore signifie so mystically , and spiritually ; and signa , cum ad res divinas pertinent , sunt sacramenta , sayes austin ; these things are sacraments ; and when men can give mystical , and spiritual efficacy to any of their own institutions ; when they can make a relation between such signes , and the things signified by them ; when they can make that teaching , and instructing in spiritual things , and the worship of god , which he hath not made so , nor appointed , blessed , or consecrated to that end ; when they can bind gods promises of assistance , and acceptance to their own inventions ; when they can advance what they will into the same rank , and series of things in the worship of god , with the sacrifices of old , or other parts of instituted worship introduced into the church by gods command , and attended with his promise of gracious acceptance , then and not before may they institute the significant ceremonies here contended for . words , it is true , are signs of things ; and those of a mixed nature ; partly natural , partly by consent . but they are not of one kind , and signi●ie things of another ; for , say the schoolmen , where words are signs of sacred things , they are signs of them as things , but not as sacred . a survey of the fourth chapter . in the fourth chapter we have no concern ; the hypothesis whose confutation he hath undertaken , as it is in it self false , so it is rather suited to promote what he aims at , than what he opposeth ; and the principles which himself proceedeth on , do seem to some to border on , if not to be borrowed from his , and those which are here confuted . and thence it is that the foundations , which he layes down in the entrance of this discourse , are as destructive of his own pretensions , as of those , against which they are by himself improved . for it is granted , and asserted by him , that there are actions , and duties in , and about which , the consciences of men are not to be obliged by humane authority , but have an antecedent obligation on them from the authority of god himself ; so that disobedience unto the contrary commands of humane authority is no sin , but an indispensible duty ; and although he seems at first to restrain things of this nature , unto things natural , and of an essential rectitude ; that is , the prime dictates of the law of nature ; yet he expresly extends it i● instances , unto the belief of the truth of th● gospel , which is a matter of meer and purr revelation : and hereon he adds , the formall , and adequate reason of this exemption of conscience from humane authority , and i● obligation unto duty , before its consideration without it , and against it , which is , not because subjects are in any thing free from the authority of the supream power on earth , but because they are subject to a superiour i● heaven , and they are then only excused from the duty of obedience to their soveraign , when they cannot give it without rebellion against god ; so that it is not originally any right of their own , that exempts them from a subjection to the soveraign power in all things , but it is purely gods right of governing his own creatures , that magistrates then invade , when they make edicts to violate , or controll his laws . it is about religion , and the worship of god that we are discoursing ; now in these things no man ever thought that it was originally a right of subjects , as subjects , abstracting from the consideration of the authority of god , that should exempt them from a subjection to the soveraign power . for though some of the antients discourse at large , that it is of natural right and equity , that every one should worship god as he would himself , yet they founded this equity in the nature of god , and the authority of his commands . this exemption then ariseth merely , as our author observes , because they are subject to a superiour power in heaven , which excuseth them from the duty of obedience to their superiours on earth , when they cannot give it without rebellion against god ; whence it undeniably follows that that supream power in heaven hath exempted these things from all inferiour powers on earth . extend this now unto all things wherein men have , and ought to have a regard unto that superiour power in heaven , as it must be extended , or the whole is ridiculous , ( for that heavenly supremacy is made the formall reason of the exemption here granted , ) and all that our author hath been so earnestly contending for in the preceeding chapters , falls to the ground . for no man pleads exemption from subjection unto , yea from giving active obedience unto the authority , and commands of the magistrate , even in things religious , but merely on the account of his subjection to the authority of god heaven ; and , where this is so , he is set● liberty by our author from all contra● commands of men . this is bellarmine's 〈◊〉 tissimum est , which , as king james obse●ved , overthrows all , that he had contened for in his five books de justificatione . a survey of the fifth chapter . the fifth chapter is at such variance with it self , and what is elsewhere dictated in the treatise , that it would require no small labour , to make any tollerable composition of things between them . this i shall not engage in , as not being of my present concernment . what seems to tend unto the carrying on of the design of the whole , may be called unto some account . in the beginning of it , he tells us that a belief of the indifferency or rather imposture of all religions ; is made the most effectual , not to say the most fashionable argument for liberty of conscience . for my part , i never read , i never heard of this pretence or argument , to be used to that purpose . it wants no such defence . nay the principle it self , seems to me , to be suited directly to oppose and overthrow it . for if there be no such thing in reality as religion in the world , it is certainly a very foolish thing , to have differences perpetuated amongst men upon the account of conscience , which without a supposition of religion , is nothing but a vain and empty name : but hence our author takes occasion , to discourse of the use of religion and conscience in the government of affairs in the world ; and proves in many words , that conscience unto god , with a regard to future eternal rewards or punishments , is the great ligament of humane society , the security of government , the strongest bond of laws , and only support of rule , without which every man would first and last , be guided by mere self interest , which would reduce all power and authority to meer force and violence . to this purpose doth he discourse at large in one section of this chapter ; and in another , with no less earnestness and elegancy of words , and repetition of various expressions of the same signification , that the use and exercise of conscience , will certainly overthrow all government , and fill the world with confusion . in like manner , whereas we have been hither● throughly instructed , as i thought , tha● men may think what they will in the matters of religion , and be of what perswai●● they please , no man can or ought to control● them therein ; here we are told , that 〈◊〉 power , nor policy , can keep men peaceable , untill some perswasions are rooted out of thei● minds by severity of laws and penalties , pag● . and whereas heretofore , we wer● informed , that men might believe what the● would , princes were concerned only i● their outward practice ; now are we assured , that above all things , it concerns princes to look to the doctrines and articles of men● belief , p. . but these things , as was before intimated , are not of our concern . nor can i find much of that importance● in the third and fourth paragraphs of this declamatory invective . it is evident whom he regards and reflects upon , and with what false , unmanly , unchristian revilings , he indeavours to traduce them . he would have the world believe , that there is a generation of men , whose principles of religion teach them to be proud , peevish , malicious , spightful , envious , turbulent , boysterous , seditious , and what ever is evil in the world ; when others are all for candour , moderation and ingenuity ; amongst whom no doubt he reckons himself for one , and gives in this discourse in evidence thereof . but what are these doctrines and articles of mens belief , which dispose them inevitably to all the villanies that our author could find names for . a catalogue of them he gives us , pag. , . saith he , what if they believe that princes are but the executioners of the decrces of the presbitery ; and that in case of disobedience to their spiritual governours , they may be excommunicated , and by consequence deposed ? what if they believe that dominion is founded in grace , and therefore all wicked kings forfeit their crowns , and that it is in the power of the people of god to bestow them where they please ? and what if others believe that to pursue their successes in villany and rebellion is to follow providence ? all the world knows what it is , that hath given him the advantage of providing a covering , for these monstrous fictions ; and an account thereof hath been given elsewhere . and what now if those intended do not believe these things , nor any one of them ? what if they do openly disavow every one of them , as for ought i ever heard or know they do , and as i do my self ? what if some of them , are ridiculously framed into articles of faith , from the supposed practices of some individual persons ? and what if men be of never so vile● opinions about the pursuit of their successes , so they have none to countenance them i● any unlawful enterprises , which i think must go before successes ? what if only the papists be concerned in these articles of faith ; and they only in one of them about the excommunication and deposition of princes , and that only some of them ; and not one of those have any concern in them , whom he intends to reproach ? i say if these things are so , we need look no farther for the principles of that religion , which hath furnished him with all this candor , moderation and ingenuity , and hath wrought him to such a quiet and peaceable temper , by teaching him that humility , charity and meekness , which here bewray themselves let it be granted , as it must and ought to be , that all principles of the minds of men , pretended to be from apprehensions of religion , that are in themselves inconsistent with any lawful government , in any place what ever , ought to be coerced , and restrained . for our lord jesus christ , sending his gospel to be preached and published in all nations and kingdoms of the world , then , and at all times , under various sorts of governments , all for the same end of publick tranquility and prosperity , did propose nothing in it , but what a submission and obedience unto , might be consistent with the government it self , of what sort soever it were . he came , as they used to sing of old , to give men an heavenly kingdom , and not to deprive them , or take from them their earthly temporal dominions . there is therefore nothing more certain , than that there is no principle of the religion taught by jesus christ , which either in it self , or in the practice of it , is inconsistent with any righteous government on the earth . and if any opinions can truly and really be manifested so to be , i will be no advocate for them , nor their abettors . but such as these , our author shall never be able justly to affix on them whom he opposeth ; nor the least umbrage of them ; if he do but allow the gospel , and the power of christ to institute those spiritual ordinances , and requiring their administration , which do not , which cannot extend unto any thing wherein a magistrate as such , hath the least concernment in point of prejudice . for if on a false , or undue practice of them , any thing should be done , that is not purely spiritual , or that being done , should be esteemed to operate upon any of outward concerns , relations , interest● occasions of men , they may be restrain by the power of him who presides o● publick good . but besides these pretences , our a●thor i know not how , chargeth also the ●●mours , inclinations and passions of some me● as inconsistent with government , and a●wayes disposing men to phanaticisme and ●●dition ; and on occasion thereof falls out to an excess of intemperance in reproa●●ing them whom he opposet● , such as 〈◊〉 have not above once or twice before 〈◊〉 with the like . and in particular he ra● about that zeal , as he calls it , for the g●●ry of god , which hath turned whole natio● into shambles , filled the world with bute●ries and massacres , and fleshed it self wi●● slaughters of miriads of mankind . no● omitting all other controversies , i sha●● undertake to maintain this against any m●● in the world , that the effects here so tr●gically expressed , have been produced 〈◊〉 the leal our author pleads for , in co●pelling all unto the same sentiments and pr●●ctices in religion , incomparably abo● what hath ensued upon any other pretenc● in or about religion , what ever . this neel require , i shall evince with such in●stances , from the entring of christianity into the world to this very day , as will admit of no competition with all those together , which on any account or pretence have produced the like effects . this it was , and is , that hath soaked the earth with blood , depopulated nations , ruined families , countrys , kingdoms , and at length made innumerable christians rejoyce in the yoke of turkish tyranny , to free themselves from their perpetual persecutions , on the account of their dissent from the worship publickly established in the places of their nativity . and as for the humours , inclinations , and passions of men , when our author will give such rules and directions , as whereby the magistrate may know how to make a true and legal judgement , of who are fit on their account , to live in his territories , and who are not , i suppose there will not be any contest about them ; until then , we may leave them as here displayed and set up by our author , for every one to cast a cudgel at them , that hath a mind thereunto . for to what purpose is it to consider the frequent occasions he takes , to diseourse about the ill tempers and humours of men , or of enveighing against them for being morose , and ungentile , unsociable , peevish , censorious , with many other terms of reproach , that do not at present occur to my memory , nor are doubtless worth the searching after . suppose he hath the advantage of a better natural temper , have more sedate affections , a more complyant humour , be more remote from giving or receiving provocations , and have learned the wayes of courtly deportment , only was pleased to vail them all and every one , in the writing of this discourse ; is it meet that they should be persecuted and destroyed , be esteemed seditious and i know not what , because they are of a natural temper not so disposed to affability and sweetness of conversation as some others are ? for my part , i dislike the humour and temper of mind characterised by our author , it may be as much as he ; i am sure , i think , as much as i ought . but to make it a matter of such huge importance , as solemnly to introduce it into a discourse about religion , and publick tranquility , will not it may be , on second thoughts , be esteemed over considerately done . and it is not unlikely , but that our author seems of as untoward a composition , and peevish an humour to them whom he reflects upon , as they do to him , and that they satisfie themselves as much in their disposition and deportment , as he doth himself in his . nimirum idem omnes fallimur , neque est quisquam quem non in aliqua re , videre suffenum possis — sect. . pag. , . he inveighs against the events that attend the permission of different sects of religion in a common-wealth . and it is not denyed , but that some inconveniencies may ensue thereon . but as himself hath well observed in another place , we do not in these things enquire what is absolutely best , and what hath no inconvenience attending it ; but what is the best which in our present condition we can attain unto ; and what in that state answers the duty that god requireth of us . questionless , it were best that we should be all of one mind in these things of god ; and it is no doubt also our duty on all hands to endeavour so to be . but seeing de facto , this is not so , nor is it in the power of men , when and how they wil to depose those perswasions of their minds , and dictates of their consciences , from whence it is not so , on the one part or the other ; ( although in some parts of our differences , some may do so and will not , namely in things acknowledged to be of no necessity antecedent to their imposition ; and some would do so and cannot , ) it is now enquired , what is the best way to be steer'd in , for the accomplishment of the desired end of peace and tranquility for the future ; and maintaining love , quietness and mutual usefulness at present amongst men . two ways are proposed to this purpose ; the one is to exercise mutual forbearance to each other , whilst we are inevitably under the power of different perswasions in these things , producing no practices that are either injurious unto private men in their rights , or hurtful unto the state , as to publick peace ; endeavouring in the mean time , by the evidence of truth , and a conversation suited unto it , to win upon each other to a consent and agreement in the things wherein we differ . the other is , by severe laws , penalties , outward force , as imprisonments , mulcts , fines , banishments , or capital punishments , to compell all men out of hand , to an uniformity of practice , whatever their judgements be to the contrary . now as the state of things is amongst us , which of these wayes is most suitable to the law of our being and creation , the best principles of the nature of man , and those which have the most evident resemblance of divine perfections , the gospel , the spirit and letter of it , with the mind of its author our lord jesus christ , which is most conducing to attain the end aimed at , in wayes of a natural and genuine complyance with the things themselves of religion , conscience , and divine worship , is left unto the judgement of god , and all good men . in the mean time , if men will make declamations upon their own surmises , jealousies , and suspitions of things which are either so indeed , that is really surmized , or pretended to be so for some private interests or advantages of their own , which no man can answer or remove ; if they may fancy at their pleasure ghosts , goblins , fiends , walking sprights , seditions , drums , trumpets , armies , bears , and tigers ; every difference in religion , be it never so small , be the agreement amongst them that differ , never so great , be it the visible , known , open interest of them that dissent from what is established , to live quietly and peaceably , and to promote the good of the commonwealth wherein they live ; do they profess that it is their duty , their principle , their faith , and doctrine , to obey constantly their rulers and governours in all things , not contrary to the mind of god , and pretend no such commands of his , as should interfere in the least with their power in order to publick tranquility ; do they offer all the security of their adherence to such declared principles , as mankind is necessitated to be contented and satisfied with , in things of their highest concernment ; do they avow an especial sense of the obligation that is put upon them by their rulers , when they are protected in peace ; have they no concernment in any such political societies , combinations , interests , as might alone give countenance unto any such disturbance ; all is one , every different opinion is press-money , and every sect is an army , although they be all and every one of them protestants , of whom alone we do discourse . other answer therefore i shall not return unto this part of our authors arguing , than what he gave of old . ne admittam culpam , ego meo sum promus pectori . suspicio est in pectore alieno sita . nam nunc ego te si surripuisse suspicer , jovi coronam de capite e capitolio , quod in culmine astat summo , st non id feceris ; atque id tamen mihi lubeat suspicarier ; qui tu id prohibere me potes , ne suspicer . only , i may add , that sundry of the instances our author makes use of , are false , and unduly alledged . for what is here charged on differences in and about religion , in reference unto publick tranquility , might have been , yea and was charged on christian religion for three hundred years , and is so by many still on protestancy as such ; and that it were a very easie and facile task , to set out the pernicious evills of a compelled agreement in the practice of religion , and those not fancied only or feigned , but such as do follow it , have followed it , and will follow it in the world . an enquiry in this invective , tending to evince its reasonableness is offered , in pag. . namely , where there are divided interests in religion in the same kingdom , it is asked how shall the prince behave himself towards them . the answer thereunto is not i confess easie , because it is not easie to be understood , what is intended by divided interests in religion . we will therefore lay that aside , and consider what really is amongst us , or may be according to what we understand by these expressions . suppose then , that in the same profession of protestant religion , some different way and observances in the outward worship of god should be allowed , and the persons concerned herein have no other , cannot be proved to have any other interest with respect unto religion , but to fear god and honour the king ; it is a very easie thing to return an answer to this enquiry . for not entring into the profound political speculation of our author , about ballancing of parties , or siding with this or that party , where the differences themselves constitute no distinct parties , in reference to civil government and publick tranquility ; let the prince openly avow by the declaration of his judgement , his constant practice , his establishing of legal rights , disposing of publick favours in places and preferments , that way of religion which himself owns and approves ; and let him indulge and protect others of the same religion , for the substance of it with what himself professeth , in the quiet and peaceable exercise of their consciences in the worship of god , keeping all dissenters within the bounds allotted to them , that none transgress them to the invasion of the rights of others ; and he may have both the reality , and glory of religion , righteousness , justice , and all other royal vertues which will render him like to him whose vice-gerent he is ; and will undoubtedly reap the blessed fruits of them , in the industry , peaceableness , and loyalty of all his subjects whatever . there are sundry things in the close of this chapter objected against such a course of proceedure ; but those such , as are all of them resolved into a supposition , that they who in any place or part of the world , desire liberty of conscience for the worship of god , have indeed no conscience at all . for it is thereon supposed without further evidence , that they will thence fall into all wicked and unconscientious practices . i shall make , as i said , no reply to such surmises . christianity suffered under them for many ages . protestancy hath done so in sundry places for many years . and those who now may do so , must as they did , bear the effects of them as well as they are able . only i shall say , first , whatever is of real inconvenience in this pretension , on the supposition of liberty of conscience , is no way removed by taking away all different practices , unless ye could also obliterate all different perswasions out of the minds of men ; which although in one place , tells us ought to be done by severe pe●ties , yet in another , he acknowledgeth th● the magistrate hath no cognizance of 〈◊〉 such things ; who yet alone is the inflicts● of all penalties . nay where different a● prehensions are , the absolute prohibition of different answerable practices , doth thousand times more dispose the minds 〈◊〉 men to unquietness , than where they 〈◊〉 allowed both together , as hath been before declared . and he that can oblitera● out of , and take away all different apprehensions and perswasions about the worship of god , from the minds and consciences of men , bringing them to center 〈◊〉 the same thoughts and judgements absolutely , in all particulars about them , dicendum est — deus ille fuit , deus incly● mem●●● qui princeps vitae rationem invenit eam ; — he is god and not man. secondly , it is granted , that the magistrate may , and ought to restrain all principles and outward practices , that have any natural tendency unto the disturbance of the peace ; which being granted , and all obligations upon dissenting parties being alone put upon them , by the supream legislative and executive power of the kingdoms and nations of the world , publick tranquility is , and will be as well secured on that respect , as such things are capable of security in this world . all the longsome discourse therefore which here ensues , wherein all the evils that have been in this nation , are charged on liberty of conscie●ce , from whence not one of them did proceed , seeing there was no such thing granted , until upon other civil and political accounts , the flood-gates were set open unto the following calamities and confusions , is of no use , nor unto any purpose at all . for until it can be demonstratively proved , that those who do actually suffer , and are freely willing so to do , ( as far as the foregoing , otherwise lawful advantages , open unto them as well as others , may be so called ) and resolved to undergo what may farther to their detriment , yea to their ruine be inflicted on them , to preserve their consciences entire unto some commands of god , have no respect unto others of as great evidence and light to be his , ( as are those which concern their obedience unto magistrates , compared with those which they avow about the worship of god ; ) and that private men , uninterested in , 〈◊〉 uncapable of any pretence unto publi● authority of any sort , do alwayes this themselves warranted to do such things●● others have done , pleading right and authority for their warranty ; and 〈◊〉 be made manifest also , that they have 〈◊〉 other or greater interest , than to enjoy the particular conditions and estates in peace and to exercise themselves in the worship of god according as they apprehend 〈◊〉 mind to be , these declamations are altogether vain , and as to any solid wor● lighter than a feather . and i could desire that if these controversies must be farther debated , that 〈◊〉 author would omit the pursuit of the things , which are really 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and according to the antient custom ●●tend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without rhetori●● prefaces , or unreasonable passions , unto the merit of the cause . to this purpose , 〈◊〉 suppose it might not be amiss for him , consider a few sheets of paper lately published , under the title of a case stated , & wherein he will find the main controversy reduced to its proper heads , and a mode provocation unto an answer to what proposed about it . — illum aspice contra qui vocat . a survey of the sixth chapter . the sixth chapter in this discourse , which is the last that at the present i shall call to any account , ( as being now utterly wearied with the frequent occurrence of the same things in various dresses ; ) is designed to the confutation of a principle , which is termed the foundation of all puritanism , and that wherein the mysterie of it consisteth . now this is , that nothing ought to be established in the worship of god , but what is authorised by some precept or example in the word of god , which is the compleat and adequate rule of worship . be it so , that this principle is by some allowed , yea contended for . it will not be easie to affix a guilt upon them , on the account of its being so ; for , lay aside prejudics , corrupt interests , and passions , and i am perswaded that at the first view , it will not seem to be forraign , unto what is in an hundred places declared and taught in the scripture . and certainly a man must be master of extraordinary projections , who can foresee 〈◊〉 the evil , confusion and desolation in the world , which our author hath found out , as inevitable consequents of its admi● tance . it hath , i confess , been former disputed with colourable arguments , pr● tences and instances , on the one side and the other ; and variously stated among●● learn'd men , by , and on various distinction● and with diverse limitations . but the manner of our author is , that whatever is contrary to his apprehensions , must present●● overthrow all government , and bring in 〈◊〉 confusion into the world. such huge weight hath he wonted himself to lay o● the smallest different conceptions of the minds of men , where his own are not 〈◊〉 throned . particularly it is contended that there can be no peace in any churche● or states , whilest this principle is admitted : when it is easily demonstrable , tha● without the admittance of it , as to its substance and principal end , all peace and agreement among churches are utterly impossible . the like also may be said of states , which indeed are not at all concerned in it , any farther , than as it is a principal means of their peace and security , where it is embraced ; and that which would reduce rulers to a stability of mind in these things , after they have been tossed up and down with the various suggestions of men , striving every one to exalt their own imaginations . but seeing it is pretended and granted to be of so much importance , i shall , without much regard to the exclamations of this author , and the reproachful contemptuous expressions , which without stint or measure he poures out upon the assertors of it , consider both what is the concern of his present adversaries in it , and what is to be thought of the principle it self ; so submiting the whole to the judgement of the candid reader . only i must add one thing to the position , without which it is not maintained by any of those , with whom he hath to do ; which may deliver him from combating the air in his next assault of it ; and this is , that nothing ought to be established in the worship of god , as a part of that worship , or made constantly necessary in its observance , without the warranty before-mentioned ; for this is expresly contended for by them , who maintain it ; and who reject nothing upon the authority of it , but what they can prove to be a pretended part of religious worship as such . and , as thus laid down , i shall give some further account both of the principle it self , and of the interest of the non-conformists in it ; because both it and they are together here reproached . what then i say is the true sense and importance of that which our author design● to oppose , according to the mind of them who assert it ; how impotent his attempts against it are for its removal , shall briefly ▪ be declared . in the mean time i cannot but , in the first place , tell him , that if by any means this principle truly stated , as to the expression wherein it is before laid down , and the formal terms whereof it consisteth , should be shaken , or rendred dubious , yet that the way will not be much the plainer , or clearer , for the introduction of his pretensions . there are yet other general maxims , which non-conformists adhere unto , and suppose not justly questionable , which they can firmly stand and build upon in the management of their plea , as to all differences between him and them . and because , it may be , he is unacquainted with them , i shall reckon over some of them for his information . and they are these that follow . . that whatever the scripture hath indeed prescribed , and appointed to be done , and observed in the worship or god , and the government of the church , that is indeed to be done and observed . this , they suppose , will not be opposed : at least they do not yet know , notwithstanding any thing spoken or disputed in this discourse , any pretences , on which it may honestly so be . it is also , as i think , secured , matth. . . . that nothing in conjunction with , nothing as an addition or supplement unto what is so appointed , ought to be admitted , if it be contrary either to the general rules , or particular preceptive instructions of the scripture . and this also , i suppose , will be granted : and if it be not freely , some are ready by arguments to extort the confession of it from them that shall deny it . . that nothing ought to be joyned with , or added unto , what in the scripture is prescribed and appointed in these things , without some cogent reason , making such conjunction : or addition necessary . of what necessity may accrue unto the observation of such things , by their prescription , we do not now dispute : but at present only desire to see the necessity of : their prescription . and this can be nothing , but some defect in substance or circumstance , matter or manner , kind or form , in the institutions mentioned in the scripture , as to their proper ends . now whe● this is discovered , i will not , for my par● much dispute by whom the supplement to be made . in the mean time i do judg● it reasonable , that there be some previou● reasons assigned unto any additional prescriptions in the worship of god unto what is revealed in the scripture , rendring the matter of those prescriptions antecedently necessary and reasonable . . that if any thing or things in this kind , shall be found necessary , to be added and prescribed , then that and those alone be so , which are most consonant unto the general rules of the scripture , given as for our guidance in the worship of god , and the nature of those institutions themselves , wherewith they are conjoyned , or whereunto they are added . and this also i suppose to be a reasonable request , and such as will be granted by all men , who dare not advance their own wills and wisdom above or against the will and wisdom of god. . now if , as was said , the general principle before-mentioned , should by any means be duly removed , or could be so ; if intangled or rendred dubious ; yet as far as i can learn , the non-conformists will be very far from supposing the matters in contest between them and their adversaries , to be concluded . but as they look upon their concernments to be absolutely secured in the principles now mentioned , all which they know to be true , and hope to be unquestionable : so the truth is , there is by this author very small occasion administred unto any thoughts of quitting the former more general thesis as rightly stated ; but rather , if his ability be a competent measure of the merit of his cause , there is a strong confirmation given unto it in the minds of considering men , from the impotency and succeslesness of the attempt made upon it . and that this may appear to the indifferent readers satisfaction , i shall so far divert in this place from the pursuit of my first design , as to state the principle aright , and briefly to call the present opposition of it , unto a new account . the summ in general , of what this author opposeth with so much clamour is , that divine revelation is the sole rule of divine religious worship ; an assertion , that in its latitude of expression , hath been acknowledged in , and by , all nations and people . the very heathen admitted it of old , as shall be manifested , if need require , by instances sufficient . for though they framed many gods in their foolish darkened imaginations , yet they thought , that every one of them would be worshipped according to his own mind , direction and prescription . so did , and , think do , christians generally believe : only some have a mind to pare this generally avowed principle , to curb it , and order it so by distinctions and restrictions , that it may serve their turn , and consist with their interest . for an opposition unto it nakedly , directly and expresly , few have had the confidence yet to make . and the non-conformists need not go one step farther , in the expression of their judgements and principles in this matter . for who shall compell them to take their adversaries distinctions , ( which have been invented and used by the most learned of them ) of , substantial and accidental ; proper and reductive ; primitive and accessary ; direct and consequential ; intrinsick and circumstantial worship , and the like , for the most part unintelligible terms in their application , into the state of the question ? if men have a mind , let them oppose this thesis as laid down , if not , let them let it alone : and they , who shall undertake the confirmation of it , will , no doubt , carry it through the briets of those unscriptural distinctions . and that this author may be the better instructed in his future work , i shall give him a little farther account of the terms of the assertion laid down . revelation is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and containeth every discovery or declaration , that god hath made of himself , or of his mind and will , unto men . thus it is comprehensive of that concreated light , which is in all men , concerning him and his will. for although we say , that this is natural ; and is commonly contra-distinguished to revelation properly so called , which for perspicuity sake we call revelation supernatural ; yet whereas it doth not so necessarily accompany humane nature , but that it may be separated from it ; not is it educed out of our natural faculties by their own native or primigenial vertue ; but is , or was distinctly implanted in them by god himself ; i place it under the general head of revelation . hence whatever is certainly from god , by the light of nature and instinct thereof declared so to be , is no less a certain rule of worship and obedience , so far forth as it is from h●m , and concerneth those things , than any thing that comes from him by express vocal revelation . and this casts out of consideration a vain exception , wherewith some men please themselves ; as though the men of this opinion , denyed the admittance of what is from god , and by the light of nature discovered to be his mind and will. let them once prove any thing in contest between them and their adversaries to be required , prescribed , exacted or made necessary by the light of nature , as the will of god revealed therein , and i will assure them , that as to my concern , there shall be an end of all difference about it . but yet th●● i may adde a little farther light into the sense of the non-conformists in this matter ; i say , . that this inbred light of reason guides unto nothing at all in or about the worship of god , but what is more fully , clearly and directly taught and declared in the scripture . and this may easily be evinced , as from the untoward mixture of darkness and corruption , that is befallen our primigenial i●bred principles of light and wisdom , by the entrance of sin ; so also from the end of the scripture it self ; which was to restore that knowledge of god and his mind , which was lost by sin ; and which might be as useful to man in his lapsed condition , as the other was in his pure and uncorrupted estate . at present therefore , i shall leave this assertion , in expectation of some instance , in matters great or small , to the contrary , before i suppose it be obnoxious to question or dispute . . as there can be no opposition , nor contradiction , between the light of nature , and inspired vocal or scriptural revelation , because they are both from god : so if in any instance , there should appear any such thing unto us , neither faith nor reason can rest in that which is pretended to be natural light , but must betake themselves for their resolution unto express revelation . and the reason hereof is evident ; because nothing is natural light , but what is common to all men ; and where it is denyed , it is frustrated as to its ruling efficacy . again , it is mixed , as we said before ; and it is not every mans work to separate the chaffe from the wheat ; or what god hath implanted in the mind of man when he made him upright , and what is since soaked into the principles of his nature , from his own inventions . but this case may possibly very rarely fall out , and so shall not much be insisted on . . our enquiry in our present contest , is solely about instituted worship , which we believe to depend on supernatural revelation ; the light of nature can no way relieve or guide us in it or about it , because it refers universally to things above , and beyond that light : but only with reference unto those moral , natural circumstances , which appertain unto those actings or actions of men , whereby it is performed ; which we willingly submit unto its guidance and direction . again , vocal revelation hath come under two considerations : first , as it was occasional . secondly , as it became stated . first , as it was occasional . for a long time god was pleased to guide his church in many concerns of his worship , by fresh occasional revelations ; even from the giving of the first promise unto adam , unto the solemn giving of the law by moses . for although men had in process of time many stated revelations , that were preserved by tradition among them ; as the first promise ; the institution of sacrifices , and the like : yet as to sundry emergencies of his worship , and parts of it , god guided them by new occasional revelations . now those revelations being not recorded in the scripture , as being only for present or emergent use ; we have no way to know them , but by what those , to whom god was pleased so to reveal himself , did practise ; and which , on good testimony found acceptance with him . whatever they so did , they had especial warranty from god for ; which is the case of the great institution of sacrifices it self . it is a sufficient argument that they were divinely instituted , because they were graciously accepted . secondly , vocal revelation as the rule of worship , became stated and invariable , in and by the giving and writing of the law. from thence , with the allowances before mentioned , we confine it to the scripture , and so unto all succeeding generations . i confess many of our company , who kept to us hitherto in granting divine revelation to be the sole principle and rule of religious worship , now leave us , and betake themselves to paths of their own . the postmisnicall jews , after many attempts made that way by their predecessors , both before and after the conversation of our lord christ in the flesh , at length took up a resolution , that all obligatory divine revelation was not contained in the scripture ; but was partly preserved by orall tradition . for although they added a multitude of observances , unto what were prescribed unto their fathers by moses : yet they would never plainly forego that principle , nor do to this day ; that divine revelation is the rule of divine worship . wherefore to secure their principle and practice , and to reconcile them together , ( which are indeed at an unspeakable variance ) they have fancied their oral law ; which they assert to be of no less certain and divine original , than the law that is written . on this pretence they plead , that they keep themselves unto the fore-mentioned principle , under the superstition of a multitude of self-invented observances . the papists also here leave us ; but still with a semblance of adhering to that principle , which carryes so great and uncontrollable an evidence with it , as that there are very few as was said , who have hitherto risen up in a direct and open opposition unto it . for whereas they have advanced a double principle for the rule of religious worship , besides the scripture ; namely tradition , and the present determinations of their church , from thence educed ; they assert the first to be divine or apostolical , which is all one ; and the latter to be accompanyed with infallibility , which is the formal reason of our adherence and submission unto divine revelations . so that they still adhere in general unto the fore-mentioned principle ; however they have debauched it by their advancement of those other guides . but herein also , we must do them right ; that they do not absolutely turn loose those two rude creatures of their own ; traditions , and present church determinations , upon the whole face of religion , to act therein at their pleasure ; but they secure them from whatever is determined in the written word ; affirming them to take place only in those things , that are not contrary to the word , or not condemned in it . for in such , they con●ess , they ought not , nor can take place . which i doubt whether our author will allow of or no , in reference to the power by him asserted . by religious worship , in the thesis above , we understand , as was said before , instituted worship only , and not that which is purely moral and natural ; which , in many instances of it , hath a great coincidence with the light of nature , as was before discoursed . we understand also the solemn or stated worship of the church of god. that worship , i say , which is solemn and stated , for the church , the whole church , at all times and seasons , according to the rules of his appointment , is that which we enquire after . hence in this matter , we have no concernment in the fact of this or that particular person , which might be ●●casionally influenced by necessity ; as vids eating of the shewbread was ; 〈◊〉 which , how far it may excuse or just 〈◊〉 the persons that act thereon , or regu●● their actions , directly , i know not , nor any way engaged to enquire . this is the state of our question in ha●● the mind of the assertion , which is h●● so hideously disguised , and represent in its pretended consequences . neit●●● do i think there is any thing needful f●●ther to be added unto it . but yet for 〈◊〉 clearing of it from mistakes , somethi●● may be discoursed which relates unto we say then ; first , that there are sundry things be used in , about , and with those actio● whereby the worship of god is perfor●●ed , which yet are not sacred , nor do 〈◊〉 long unto the worship of god as su●● though that worship cannot be perform without them . the very breath that 〈◊〉 breathe , and the light whereby they s● are necessary to them in the worship●● god ; and yet are not made sacred● religious thereby . constantine said of o● that he was a bishop , but without the churc● not a sacred officer , but one that too● care , and had a supervisorship of thir● ●ecessarily belonging to the performance of gods worship , yet no parts or adjuncts 〈◊〉 it as such . for it was all still without . now all those things in or about the worship of god , that belonged unto constantines episcopacy , that is the ordering and disposal of things without the church , but about it ; without worship , but about it ; we acknowledge to be left unto common prudence , guided by the general rules of scripture , by which the church is to walk and compose its actings . and this wholly supersedes the discourse of our author concerning the great variety of circumstances , wherewith all humane actions are attended . for in one word , all such circumstances as necessarily ▪ attend humane actions as such , neither are sacred , nor can be made so without an express institution of god , and are , disposable by humane authority . so that the long contest of our author on that head , is altogether vain . so then , secondly , by all the concernments of religious worship , which any affirm , that they must be directed by divine revelation , or regulated by the scripture ; they intend all that is religious , or whatever belongs to the worship of god , as it is divine worship : and not what belongs unto the actions , wherein and when by it is performed , as they are actions . thirdly , that when any part of worship is instituted in special , and general rule are given for the practice of it hic ● nunc : there the warranty is sufficient fo● its practice at its due seasons ; and for those seasons the nature of the thing it self , with what it hath respect unto , and the ligh● of the general scripture rules , will give them an acceptable determination . and these few observations will abundantly manifest , the impertinency of those who think it incumbent on any , by vertue of the principle before laid down , to produce express warranty in words of scripture , for every circumstance that doth attend and belong unto the actions , whereby the worship of god is performed : which as they require not ; so no such thing is included in the principle as duly stated . for particular circumstances , that have respect to good order , decency , and external regulation of divine worship , they are all of them either circumstances of the actions themselves , whereby divine worship is performed and exercised ▪ and so in general they are natural and necessary ; which in particular , or actu exercito , depend on moral prudence ; or religious rites themselves , added in and to the whole , or any parts of divine service , which alone in this question come under enquiry . i know there are usually sundry exceptions put into this thesis , as before stated and asserted : and instances to the contrary are pretended ; some whereof are touched upon by our author , pag. . which are not now particularly , and at large to be considered . but yet because i am , beyond expectation , engaged in the explication of this principle , i shall set it so far forth right and straight unto further examination , as to give in such general observations , as , being consistent with it , and explanatory of it , will serve to obviate the most of the exceptions that are laid against it . as , . where ever in the scripture we meet with any religious duty , that had a preceding institution , although we find not expresly a consequent approbation , we take it for granted that it was approved ; and so on the contrary , where an approbation appears , and institution is concealed . . the question being only about religious duties , or things pertaining to , or required in or about the worship of god ; no exception against the general thesis ca●● take place , but such as consists in thing● directly of that nature . instances in and about things civil , and belonging meerly to humane conversation , or things natural , as signs and memorials one of another are in this matter of no consideration . . things extraordinary in their performance , and which , for ought we know may have been so in their warranty 〈◊〉 rule , have no place in our debate . fo● we are inquiring only after such things as may warrant a suitable practice in us● without any further authority , which is the end , for which instances against this principle are produced ; this actions extr●ordinary will not do . . singular and occasional actions which may be variously influenced and regulated by present circumstances , are n● rule to guide the ordinary stated worship of the church . davids eating of th● shew-bread , wherein yet he was justifie● because of his hunger and necessity , was not to be drawn into example of giving the shew-bread promiscuously to the people . and sundry instances to the same purpose are given by our saviour himself . . there is nothing of any dangerous or had consequence in this whole controversie , but what lyes in the imposition on mens practices of the observation of uncommanded rites , making them necessary unto them in their observation . the things themselves are said in their own nature , antecedent to their injunction for practice , to be indifferent , and indifferent as unto practice . what hurt would it be to leave them so ? they cannot , say some , be omitted for such and such reasons . are there then reasons : for their observation besides their injuction , and such as on the account whereof they are injoyned ? then are they indeed necessary in some degree before their injunction . for all reason for them must be taken from themselves . and things wholly indifferent have nothing in themselves one more than another , why one should be taken , and another left . for if one have the advantage of another in the reasons for its practice , it is no more indifferent : at least it is not comparatively so . granting therefore , things injoyned to be antecedently to their injunction , equally indifferent in their own nature , with all other things of the same or the like kind , which yet are rejected or not injoyned ; and then to give reasons taken from themselves , their decency , their conducingness to edification , their tendency to the increase of devotion , their significancy of this or that ; is to speak daggers and contradictions ; and to say , a thing is indifferent before the injuction of its practice ; but yet if we had thought so , we would never have enjoyned it ; seeing we do so upon reasons . and without doubt this making necessary the practice of things in the worship of god , proclaimed to be indifferent in themselves , and no way called for by any antecedent reason , is an act of power . . where things are instituted of god , and he himself makes an alteration in , or of his own institutions , those institutions may be lawfully practised and observed , untill the mind of god for their alteration and abolition be sufficiently revealed , proposed , and con●irmed unto them that are concerned in them . for as the making of a law doth not oblige , untill , and without the promulgation of it , so as that any should offend in not yielding obedience unto it ; so upon the abrogation of a law , obedience may be conscienciously and without sin yielded unto that law , untill the abrogation , by what act soever it was made , be notified and confirmed . an instance hereof we have in the observation of mosaical rites , in the forbearance of god , after the law of their institution was enervated , and the obligation of it unto obedience really dissolved ; at least the foundation of it laid ; for the actual dissolution of it depended on the declaration of the fact , wherein it was founded . . there may be a coincidence of things performed by sundry persons , at the same time and in the same place ; whereof some may have respect unto religious worishp directly , and so belong unto it ; and others only occasionally , and so not at all belong thereunto . as if when the athenians had been worshipping of their altars , st. paul had come , and reading the inscription of one of them , and thence taking occasion and advantage to preach the unknown god unto them ; their act was a part of religious veneration , his presence and observation of them , and laying hold of that occasion for his own purpose , was not so . . many things , which are meer natural circumstances , requisite unto the performance of all actions in communities whatever , and so to be ordered by prudence according unto general rules of the word of god , may seem to be adjuncts of worship , unless they are followed to their original , which will discover them to be of another nature . . civil usages and customes observed 〈◊〉 a religious manner , as they are all to be by them that believe , and directed by them unto moral ends , may have a shew and appearance of religious worship ; and so , according to the principle before stated , require express institution . but although they belong unto our living unto god is general ; as do all things that we do , seeing whether we eat or drink , we are to do a● to the glory of god ; and therefore are to be done in faith ; yet they are or may be no part of instituted worship , but such actions of life as in our whole course , we are to regulate by the rules of the scripture , so farr as they afford us guidance therein . . many observances in and about the worship of god , are recorded in the scripture , without especial reflecting any blame or crime on them , by whom they were performed ; ( as many great sins are historically only related , and left to be judged by the rule of the world in other places , without the least remark of displeasure on the persons guilty of them , ) and that by such whose persons were accepted of god ; yea it may be in that very service , wherein less or more they failed in their observation , god being merciful to them though not in all things prepared according to the prepartion of the sanctuary ; and yet the things themselves not to be approved nor justified , but condemned of god. such was the fact of judas maccabeus in his offering sacrifices for the sin of them that were dead ; adn that of instituting an aniversary feast in commemoration of the dedication of the altar . this little search have i made into this great mystery , as it is called , of puritanism , after which so mighty an outcry is raised by this author ; and if it might be here further pursued , it would as stated by us in these general rules and explications , be fully manifested to be a principle in general admitted , untill of late , by all sorts of men : some few only having been forced sometimes to corrupt it for the security of some especial interest of their own . and it were an easie thing to confirm this assertion by the testimonies of the most learned protestant writers , that have served the church in the last ages . but i know how with many amongst us they are regarded ; and that the citation of some of the most reverend names among them , is not unlikely to prejudice and disadvantage the cause , wherein their witness is produced . i shall not therefore expose them to the contempt of those , now they are dead , who would have been unwilling to have entred the lists with them in any kind of learning , when they were alive . there is , in my apprehension , the substance of this assertion still retained among the papists . bellarmine himself layes it down as the foundtion of all his controversies ; and indeavours to prove , propheticos & apostolicos libros verum esse verbum dei , & certam & stabilem regulam fidei . de verbo dei. lib. . cap. . that the prophetical and apostoiclal books , ●are the true word of god , a certain and stable rule of faith , wil go a great way in this matter . for all our obedience in the worship of god is the obedience of faith : and if the scripture be the rule of faith , our faith is not in any of its concerns , to be extended beyond it ; nor more than the thing regulated is to be beyond the rule . neither is this opinion of so late a date , as our author and others would perswade their ceredulous followers . the full sense of it was spoken out roudly of old . so speaks the great constantine ( that an emperour may lead the way ) in his oration to the renowned fathers assembled at nice . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. the evangelical and apostolical books , and the oracles of the ancient prophets , do plainly instruct us , what we are to think of divine things . laying aside therefore all hostile discord , let us resolve the things brought into question , by the testimonies of the writings given by divine inspiration . we have here the full substance of what is pleaded for ; and might the advice of this noble emperour be admitted , we should have a readier way to expedite all our present differences , than as yet seems to be provided for us . the great basil speaks yet more expresly than constantine the great lib. de confes . fid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. it hath the manifest guilt of infidelity and pride , to reject any thing that is written , or to add or introduce any thing that is not written ; which is the summ of all that in this matter is contended for . to the same purpose he discourseth epist. . ad eustath : where moreover he rejects all pretences of customs and usages of any sorts of men , and will have all differences to be brought for their determination to the scripture . christstome in his homily on psalm . speaks the same sense , saith he ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . who is it that promiseth these things ? paul. for we are not to say any thing without testimony , nor upon our meer reasonings . for if any thing be spoken without scripture ( testimony ) the mind of the hearers fluctuates , now assenting , anon hesitating , sometimes rejecting what is spoken as frivolous , sometimes receiving it as probable . but where the testimonies of the divine voice comes forth from the scripture , it confirmeth the word of the speaker , and the mind of the hearer . it is even so ; whilest things relating to religion and the worship of god , are debated and disputed by the reasonings of men , or on any other principles besides the express authority of the scriptures , no certainty or full perswasion of mind can be attained about them . men under such actings are as lucian in his menippus , says he was between the disputations of the philosophers ; sometimes he nodded one way , sometimes another , and seemed to give his assent backwards and forwards to express contradiction . it is in the testimony of the scripture alone , about the things of god , that the consciences of those that fear him can acquiesce and find satisfaction . the same author as in many other places , so in his homily on the epist. to the corinth . expresly sends us to the scripture to enquire after all things , as that which is the exact canon , ballance , and rule of religion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . among the latines tertullian is express to the same purpose . in his book against hermogenes , adoro ( said he ) plenitudinem scripturum quae mihi factorem manifestat & facta — again , scriptum esse hoc doceat hermogenis officina , aut timeat , rae illud , adjicientibus , aut detrahentibus destinatum . i adore the fulness of the scripture ; — and let hermogenes prove what he saith , to be written , or fear the woe denounced against them , who add to , or take from , the word . and again in his book de carne christi ; non recipio quod extra scriptuream de tuo infers . i do not receive , what you bring of your own without scripture . so also in his book , de praescriptionibus . nobis nihil ex nostro arbitrio indulgere licet ; sed nec eligere quod aliquis de arbitrio suo induxerit apostoles domini habemus authores , qui nec ipsi quicquam ex suo arbitrio quod inducerent elegerunt , sed acceptam a christo disciplain ani , deliter nationibus assignaverunt . it is ● lawful for us ( in these things ) to ind●● unto our own choice ; nor to choose what ● one brings in of his choosing . we have apostles of our lord for our examp●● who brought in nothing of their own min● or choice ; but having received the discipl● ( of christian religion ) from chrsit , t●● faithfully communicated it to the nation . ● hierome is plain to the same purpose i● sundry places . so comment . in matt● quod de scripturis authoritatem non habet , ea●dem facilitate contemnitur , qua probatur . th●● which hath not authority from the scripture● is as easily despised as asserted . comm. i● hagg. cap. . sed & alia quae absque autho●●ritate & testimoniis scripturarum , quasi traditione apostolica sponte reperiunt atque confingunt , percutit gladius dei ; but those other things which without authority or testimony of the scriptures , they find out or faign of their own accord , as of apostolical . tradition ; the sword of god smites through . it were easie to produce twenty other testimonies out of the ancient writers of the church , giving sufficient countenance to the assertion contended about . what account our author gives of this principle is now , very briefly , to be considered . first therefore , pag. , . he re●es it as a pretence wild and humoursome , ●ich men must be absurd if they believe ; ● impudent if they do not ; seeing it hath ●t the least shaddow or foundation either ●m scripture or reason : though it be ex●●esly asserted either in its own terms , or ●onfirmed by direct deductions , in and ●om above forty places of scripture . ●nd so much for that part of the as●ault . the next chargeth it with infinite follies ●nd mischiefs in those which allow it . and 't is said , that there can never be an end of alterations and disturbances in the church , whilest it is maintained . the contrary whereof is true , confirmed by experience and evidence of the thing it self . the admittance of it would put an end to all disturbances . for let any man judge , whether , if there be matters in difference , as in all these things there are and ever were ; the bringing them to an issue and a setled stability , be not likelier to be effected by all mean consenting unto one common rule , whereby they may be tryed and examined , than that every party should be left at liberty , to indulge to their own ▪ affections and imaginations about them . and yet we are told , p. . that all the pious villanies , that ever have disturbed the christian world , have sheltered themselves in this grand maxime ; that jesus christ is the only law-maker to his church . i confess , i could heartily desire , that such expressions might be forborn . for let what pretence men please be given to them , and colour put upon them ; they are full of scandal to christian religion . the mixime it self , here traduced , is as true as any part of the gospel . and it cannot be pretended , that it is not the maxime it self , but the abuse of it , ( as all the principles of the gospel , through the blindness and lusts of men , have been abused ; ) that is reflected on : seeing the design of the whole discourse is to evert the maxime it self . now whatever apprehensions our author may have of his own abilities , i am satisfied , that they are no way competent to disprove this principle of the gospel ; as will be evident on the first attempt he shall make to that purpose ; let him begin the tryal as soon as he pleaseth . in the third section , we have an heap of instances raked together to confront the principle , in its proper sense before declared and vindicated , in no one whereof it is at all concerned . for the reason of things , in matters civil and religious , are not the same . all political government in theworld consists in the exercise of principles of natural right , and their just application to times , ages , people , occasions and occurences . whilest this is done , government is acted regularly to its proper end : where this is missed , it failes . there things god hath left unto the prudence of men , and their consent ; wherein they cannot , for the most part , faile , unless they are absolutely given up unto unbridled lusts ; and the things , wherein they may faile , are alwaies convenient or inconvenient ; good and useful , or hurrful and destructive ; not alwaies , yea very seldome directly and in themselves morally good or evil. in such things mens ease and pofit not their consciences , are concerned . in the worship of god things are quite otherwise . it is not convenience or inconvenience , advantage or disadvantage , as to the things of this life , but meerly good or evil , in reference to the pleasing of god , and to ternity , that is in question . particular applications to the manners , customes , usages of places , times , countreys , which is the proper field of humane authority , liberty , and prudence in civil things , ( because their due , useful , and regular administration d●●pends upon them ; ) have here no plac●● for the things of the worship of god b●●ing spiritual , are capable of no variatio● from temporal earthly varieties amon● men ; have no respect to climate● customes , formes of civil governmen● or any thing of that nature . but con●sidering men quite under other notions namely , of sinners and believers ; with respect utterly unto other ends , namely their living spiritually unto god here , and the eternal enjoyment of him hereafter are not subject to such prudential accommodations or applications . the worship of god is or ought to be , the same at all times , in all places , and amongst all people , in all nations ; and the order of it is fixt and determined in all particulars , that belong unto it . and let not men pretend the contrary , untill they can give an instance of any such defect in the institutions of christ , as that the worship of god cannot be carryed on , nor his church ruled and edified , without an addition of something of their own for the supply thereof ; which therefore should and would be necessary to that end antecedent unto its addition ; and when they have so done , i will subscribe unto whatsoever they shall be pleased to add of that , or indeed any other kind . ●ustomes of churches , and rules of decency , which our author here casts under the magistrates power , are ambiguous terms , ●nd in no sense express the hypothesis he ●ath undertaken the defence of . in the proper signification of the words , the ●hings intended may fall under those natural circumstances , wherein religious actions in the worship of the church may have their concern , as they are actions , and are disposable by humane authority . but he will not , i presume , so soon desert his fundamental principle , of the magistrates appointing things in , and parts of religious worship , no where described or determined in the word of god ; which alone we have undertaken to oppose . the instances he also gives us about actions , in their own nature and use indifferent ; as going to law , or taking physick ; are not , in the least , to his purpose . and yet if i should say , that none of these actions are indeed indifferent in actu exercito , as they speak , and in their individual performance , but have a moral good or evil , as an inseparable adjunct , attending them , arising out of respect to some rule , general or particular , of divine revelation , i know he cannot dis●prove it ; and much more is not pleade concerning religious worship . but this principle is further charge with mischief equal to its folly ; which i●●proved by instances in sundry uninstituted observances , both in the jewish , an● primitive christian churches ; as also i● protestant churches abroad . i answer that if this author will consent to um●pire these differences by either the old or new testament , or by any protestant church in the world ; we shall be nearer an end of them , than , as far as i can see , yet otherwise we are . if he will not be bound , neither to the example of the church of the jews ; nor of the churches of the new-testament ; nor of the present protestant churches ; it must he confessed , that their names are here made use of , only for a pretence and an advantage . under the old testament we find , that all that god required of his church , was , that they should observe the law of moses his servant , which he commanded to him in horeb , for all israel , with his statutes and judgements , mal. . . and when god had given out his institutions , and the whole order of his worship , it being fixed in the church accordingly ; it is added eight or ten times ●n one chapter , that this was done , as ●he lord commanded moses , even so did he , exod. . after this god gives them many strict prohibitions , from adding any thing to what he had so commanded ; as deut. . . and chap. . prov. . . and as he had in the decalogue rejected any worship not of his own appointment as such , exod. . , . so he made it afterwards the rule of his acceptation of that people and what they did , or his refusal of them and it ; whether it was by him commanded or no. so in particular , he expresly rejects that which was so added , as to dayes , and times , and places , though of the nearest affinity and cognation to what was appointed by himself , because it was invented by man ; yea by a king , kings . . and when in process of time , many things of an uncertain original were crept into the observance of the church , and had firmed themselves with the notion of traditions ; they were all at once rejected in that word of the blessed holy one ; in ●ain do ye worship me , teaching for doctrines ( that is , what is in my worship to be observed , ) the traditions of men . for the churches of the new testament , the foundation of them is laid i● that command of our saviour , matt . . go and teach all nations ; teac●●ing them to observe and do all whatsoever command you , and so i am with you to th● end of the world . that they should b● taught to do or observe any thing , bu● what he commanded ; that his presenc● should accompany them in the teaching o● observation of any superadditions of their own ; we no where find written , intimated , or exemplified by any practice of theirs . nor , however , in that juncture of time , the like whereunto did never occurt before , nor ever shall do again , during the expiration and taking down of mosaical institutions , before they became absolutely unlawful to be observed , the apostles , according to the liberty given them by our lord jesus christ , and direction of the holy ghost , did practise some things complyant with both church-states , did they , in any one instance , impose any thing on the practice of the churches in the worship of god , to be necessarily and for a continuance observed among them , but what they had express warrant , and authority and command of our lord christ for . counsel they gave in particular cases , that depended upon present emergencies ; directions for the regular and due observation of institutions , and the application of general rules in particular practice ; they also taught a due and sanctified use of civil customes ; and the proper use of moral or natural symbols . but to impose any religious rites on the constant practice of the church in the worship of god , making them necessary to be alwaies observed by that imposition , they did not once attempt to do , or assume power for it to themselves . yea , when upon an important difficulty , and to prevent a ruining scandal , they were enforced to declare their judgement to the churches in some points , wherein they were to abridge the practice of their christian liberty for a season ; they would do it only in things made necessary by the state of things then among the churches , ( in reference to the great end of edification , whereby all practices are to be regulated ) before the declaration of their judgement , for the restriction mentioned , acts . so remote were they from assuming unto themselves a dominion over the religion , consciences or faith of the disciples of christ ; or requiring any thing in the constant worship of the church , but what was according to the will , appointment and command of their lord and master , little countenance therefore is our author like to obtain unto his sentiments , from the scriptures of the old and new testament ; or the example either of the jews or christians mentioned in them . the instances he gives from the church of the jewes , or that may be given , are either civil observances , as the feast of purim ; or moral conveniencies directed by general rules , as the building of synagogues ; or customary signes suited to the nature of things , as wearing of sackcloth ; or such as have no proof of their being approved , as the feast of dedication , and some monethly fasts taken up in the captivity , from none of which any objection can be taken against the position before laid down . those from the church of the new testament had either a perpetual binding institution from the authority of christ , as the lords day sabbath ; or contain only a direction to use civil customes and observances in an holy and sanctified manner , as the love feasts and kiss of charity ; or such as were never heard of in the new testament at all , as the observation of lent and easter . he that out of these instances can draw a warranty for the power of the civil magistrate over religion and the consciences of men , to institnte new duties in religion when he pleaseth , so these do not countenance vice , nor disgrace the deity ; which all his christian subjects shall be bound in conscience to observe ; or otherwise make good any of those particulat conclusions , that therefore christ is not the ouly law giver to his church ; or that divin● revelation is not the adequate rule of divin● worship ; or that men may add any thing to the worship of god , to be observed in it , constantly and indispensiely , by the whole church ; will manifest himself to have an excellency in argumentation , beyond what i have ever yet met withal . a removal of the argument taken from the perfection of the scripture , and its sufficiency to instruct us in the whole counsel and will of god , concerning his worship and our obedience unto him , is nextly attempted : but with no engines , but what have been discovered to be insufficient to that purpose an hundred times . it is alledged , that what the scripture commands in the worship of god , is to be observed ; that what it forbids , is to be avoided , which if really acknowledged , and a concernment of the consciences of men be granted therein , is sufficiently destructive of the principal design of our author . but moreover i say , that it commands and fo●●bids things by general rules , as well by particular precepts and inhibition and that , if what is so commanded be d●served , and what is so forbidden be avoided , there is a direct-rule remaining in for the whole worship of god. but this is said here to be of substan●● duties , but not of external circumstance and if it be so even of substantial dut●● it perfectly overthrows all that our autho● hath been pleading in the three first cha●ters of his discourse . for external circumstances ; of what nature those are wh●● are disposable by humane authority an● prudence , hath been now often declare and needs not here to be repeated . the summ of his apprehensions in th● matter , about the perfection and suffici●ency of the scripture in reference to th● worship of god , our author gives us pag. . anything , saith he , is lawful ( th●● is , in the worship of god ) that is no● made unlawful by some prohibition : for things become evil , not upon the scors of there being not commanded ; but upon that of their being forbidden , and what the scripture forbids not , it allows ; and what it allows , is not unlawful ; and what is not unlawful , may lawfully be done . this tale , i confess , we have been told many and many a time : but it hath been as often answered , that the whole of it , as to any thing of reasoning , is captious and sophistical . once more therefore ; what is commanded in the worship of god , is lawful ; yea is our duty to observe . all particular instances of this sort , that are to have actual place in the worship of god , were easily enumerated , and so expresly commanded . and why among sundry things that might equally belong thereunto one should be commanded , and another left at liberty without any institution , no man can divine . of particular things not to be observed there is not the same reason . it is morally impossible , that all instances of mens inventions , all that they can find out to introduce into the worship of god , at any time , in any age , and please themselves therein , should be before hand enumerated , and prohibited in their particular instances . and if because they are not so forbidden , they may lawfully be introduced into divine worship , and imposed upon the practices of men ; ten thousand things may be made lawful , and be so imposed . but the truth is , although a particular prohibition be needful to render a thing evil in it self ; a general prohibition is enough to render any thing unlawful in the worship of god. so we grant , that what is not forbidden is lawful : but withal say , that every thing is forbidden , that should be esteemed as any part of divine worship , that is not commanded ; and if it were not , yet for want of such a command , or divine institution , it can have neither use nor efficacy , with respect to the end of all religious worship . our author speaks with his wonted confidence in this matter ; yea it seems to rise to its highest pitch : as also doth his contempt of his adversaries , or whatever is , or may be offered by them in the justification of this principle . infinite certainty on his own part , pag. . baffled and intolerable impertinencies ; weak and puny arguments ; cavils of a few hot-headed and brainsick people , with other opprobrious expressions of the like nature , filling up a great part of his leaves , are what he can afford unto those whom he opposeth . but yet i am not , for all this bluster , well satisfied , much less infinitely certain , that he doth in any competent measure understand aright the controversie , about which he treats with all this wrath and confidence . for the summ of all , that here he pleads , is no more but this ; that the circumstances of actions in particular are various , and as they are not , so they cannot be determined by the word of god ; and therefore must be ordered by humane prudence and authority : which if he suppose that any men deny , i shall the less wonder at his severe reflections upon them ; though i shall never judge them necessary or excusable in any case whatever . pag. . he imposeth it on others that lye under the power of this perswasion , that they are obliged in conscience to act contrary to whatever their superiours command them in the worship of god : which further sufficiehtly evidenceth , that either be understands not the controversie under debate , or that he believes not himself in what he saith : which , because the harsher imputation , i shall avoid the owning of in the least surmise . section . from the concession , that the magistrate may take care , that the laws of christ be executed ; that is , command and require his subjects to observe the commands of christ , in that way , and by such means , as those commands , from the nature of the things themselves , and according to the rule of the gospel , may be commanded and required ; he infers , that he hath himself power of making laws in rel●●gion . but why so ? and how doth thi● follow ? why , saith he , it is apparently im●plyed , because whoever hath a power to see the laws be executed , cannot be without a pow●● to command their execution . very good but the conclusion should have been ; he cannot be without a power to make laws is the matter , about which he looks to the execution : which would be good doctrine for justices of the peace to follow . but what is here laid down is nothing but repeating of the same thing in words a little varied ; as if it had been said ; he that hath power to see the laws executed , or a power to command their execution , he hath power to see the laws executed , or a power to command their execution ; which is very true . and this we acknowledge the magistrate hath , in the way before declared . but that because he may do this , he may also make laws of his own in religion , it doth not at all follow from hence , whether it be true or no. but this is further confirmed from the nature of the laws of christ , which have only declared the substance and morality of religious worship : and therefore must needs have left the ordering of its circumstances to the power and wisdom of lawful authority . the laws of christ , which are intended , are those , which he hath given concerning the worship of god. that these have determined the morality of religious worship , i know not how he can well allow , who makes the law of nature to be the measure of morality , and all moral religious worship . and for the substance of religious worship , i wish it were well declared what is intended by it . for my part i think , that whatever is commanded by christ , the observation of it , is of the substance of religious worship ; else i am sure the sacraments are not so . now do but give men leave , as rational creatures , to observe those commands of christ in such a way and manner , as the nature of them requires them to be observed ; as he hath himself in general rules prescribed ; as the concurrent actions of many in society make necessary ; and all this controversie will be at an end . when a duty , as to the kind of it , is commanded in particular , or instituted by christ in the worship of god , he hath given general rules to guide us in the individual performance of it , as to the circumstances that the actions whereby it is performed , will be attended withal . for the disposal of those circumstances according to those rules , prudence is to take place and to be used . for men , who are obliged to act as men in all other things , are not to be looked on as brutes in what is required of them in the worship of god. but to institute mystical rites , and fixed forms of sacred administrations , whereof nothing in the like kind doth necessarily attend the acting of instituted worship , it not to determine circumstances , but to ordain new parts of divine worship : and such injunctions are here confessed by our author , pag. . to be new and distinct commands by themselves , and to enjoyn something that the scripture no where commands : which when he produceeth a warranty for , he will have made a great progress towards the determining of the present controversie . page . he answers an objection , consisting of two branches , as by him proposed : whereof the first is ; that it cannot stand with the love and wisdom of god not to take order himself for all things , that immediately concern his own worship and kingdom . now though i doubt not at all , but that god hath so done ; yet i do not remember at present , that i have read any imposing the necessity hereof upon him , in answer to his love and wisdom . i confess valerianus magnus , a famous writer of the church of rome , tells us , that never any one did so foolishly institute or order a commonwealth , as jesus christ must be thought to have done ; if he have not left one supream judge to determine the faith and consciences of men in matters of religion and divine worship . and our author seems not to be remote from that kind of reasoning , who , without an assignment of a power to that purpose , contendeth that all things among men will run into confusion ; of so little concernment do the scriptures and the authority of god in them , to some seem to be . we do indeed thankfully acknowledge , that god out of his love and wisdom hath ordered all things belonging to his worship and spiritual kingdom in the world . and we do suppose , we need no other argument to evince this assertion , but to challenge all men , who are otherwise minded , to give an instance of any defect in his institutions to that purpose . and this we are the more confirmed in , because those things , which men think good to add unto them , they dare not contend that they are parts of his worship ; or that they are added to supply any defect therein . neither did ever any man yet say , that there is a defect in the divine institutions of worship , which must be supplyed by a ministers wearing surplice . all then that is intended in this consideration , though not urged , as is here pretended , is ; that god in his goodness , love and care towards his church , hath determined all things that are needful i● or to his worship : and about what is not needful , men , if they please , may contend ; but it will be to no great purpose . the other part of the objection , which he proposeth to himself , is laid down by him in these words ; if jesus christ hath not determined all particular rites and circumstances of religion , he hath discharged his office with less wisdom and fidelity than moses ; who ordered every thing appertaining to the worship of god , even as far as the pint or nails of the tabernacle . and hereunto in particular he returns in answer , not one word : but only ranks it amongst idle and impertinent reasonings . and i dare say , he wants not reasons for his silence : whether they be pertinent or no , i know not . for setting aside the advantage , that , it is possible , he aimed to make in the manner and terms of the proposal of this objection to his sentiments ; and it will appear , that he hath not much to offer for its removal . we dispute not about the rites and circumstances of religion , which are termes ambiguous , and , as hath been declared , may be variously interpreted ; no more than we do about the nails of the tabernacle , wherein there were none at all . but it is about the worship of god and what is necessary thereunto . the ordering hereof , that is , of the house of god and all things belonging thereunto , was committed to jesus christ , as a son over his own house , heb. . , , . in the discharge of his trust herein , he was faithful as was moses ; who received that testimony from god , that he was faithful in all his house , upon his ordering all things in the worship of god as he commanded him , without adding any thing of his own thereunto , or leaving any thing uninstituted or undetermined , which was to be of use therein . from the faithfulness of christ , therefore , in and over the house of god , as it is compared with the faithfulness of moses , it may be concluded , i think ; that he ordered all things for the worship of god in the churches of the new testament , as far as moses did in and for the church of the old ; and more is not contended for . and it will be made appear , that his commission in this matter was as extensive , as that of moses at the least ; or he could not , in that trust and the discharge of it , have that preheminence above him , which in th● place is ascribed unto him . section . an account is given of th● great variety of circumstances , which do a●tend all humane actions : whence it is in possible that they should be all determine by divine prescription . the same we sa● also ; but add withal , that if men woul● leave these circumstance free under t●● conduct of common prudence in the in●stituted worship of god , as they are com●pelled so to do in the performance of mo●ral duties , and as he himself hath le●● them free ; it would be as convenient fo● the reasons and consciences of men , an attempt to the contrary . thus we hav● an instance given us by our author in th● moral duty of charity ; which is command●ed us of god himself ; but the times , sea●sons , manner , objects , measures of it are le●● free , to be determined by humane pru●dence , upon emergencies and occasions ▪ it may be now enquired , whether th● magistrate , or any other , can determine those circumstances by a law ? and whether they are not , as by god , so by al● wise men , left free , under the conduct of their reason and conscience , who are obliged to the duty it self by the command of god ? and why may not the same rule and order be observed with respect to the circumstances that attend the performance of the duties of instituted worship ? besides , there are general circumstances that are capable of a determination : such are time and place as naturally considered , without such adjuncts as might give them a moral consideration , or render them good or evil ; these the magistrate may determine . but for particular circumstances attending individual actions , they will hardly be regulated by a standing law. but none of these things have the least interest in our debate . to add things necessarily to be observed in the worship of god , no way naturally related unto the actions wherewith prescribed worship is to be performed , and then to call them circumstances thereof , erects a notion of things which nothing but interest can digest and concoct . his eighth section is unanswerable . it contains such a strenuous reviling of the puritans , and contemptuous reproaches of their writings , with such encomi●ms of their adversaries , as there is no dealing with it . and so i leave it . and so likewise i do his ninth , wherein , as he saith , he upbraids the men of his contest with their shameful overthrows : and dares them to look those enemies in the face , that have so lamentably cowed them , by so many absolute triumphs and victories . which kind of juvenile exultations on feigned suppositions , will , i suppose , in due time receive an allay from his own more advised thoughts and considerations . the instance , wherewith he countenaunceth himself in his triumphant acclamations unto the victory of his party , is the book of mr. hooker and its being unanswered . concerning which i shall only say ; that , as i wish the same moderation , ingenuity and learning unto all , that engage in the same cause with him in these dayes ; so if this author will mind us of any one argument in his longsome discourse , not already frequently answered , and that in print , long ago , that it shall have its due consideration . but this kind of discourses , it may be , on second thoughts will be esteemed not so comely . and i can mind him of those , who boast as highly of some champions of their own against all protestants , as he can do of any patron of those opinions , which he contendeth for . but it doth not alwayes fall out , that those who have the most outward advantages , and greatest leisure , have the best cause , and abilities to mannage it . the next sections treat concerning superstition , will-worship and popery ; which , as he faith , having been charged by some on the church unduly , he retorts the crime of them upon the authors of that charge . i love not to strive , nor will i contend about words that may have various significations fixed on them . it is about things that we differ . that which is evil , is so , however you call it , and whether you can give it any special name or no. that which is good , will still be so , call it what and how men please . the giving of a bad or odious name to any thing , doth not make it self to be bad or odious . the managing therefore of those appellations , either as to their charge or recharge , i am no way concerned in . when it is proved , that men believe , teach or practise otherwise , than in duty to god they ought to do ; then they do evil : and when they obey his mind and will in all things , then they do well ; and in the end will have the praise thereof . in particular , i confess superstition , as the word is commonly used , denotes a vicious habit of mind with respect unto god and his worship ; and so is not a proper denomination for the worship it self , or of any evil or crime in it . but yet , if it were worth contending about , i could easily manifest , that according to the use of the word by good authors in all ages , men have been charged with that crime , from the kind and nature of the worship it self observed by them . and when st. paul charged the athenians with an excess in superstition , it was from the multiplication of their gods , and thronging them together , right or wrong , in the dedication of their altars . but these things belong not at all to our present design . let them , who enjoyn things unto an indispensible necessary observation in the worship of god , which are not by him prescribed therein , take care of their own minds , that they be free from the vice of superstition ; and they shall never be judged , or charged by me therewith . though i must say , that a multiplication of instances in this kind , as to their own observation , is the principle , if not the only way whereby men who own the true and proper object of religious worship , do or may manifest themselves to be influenced by that corrupt habit of mind ; so that they may relate unto superstition , as the effect to its cause . but the recrimination here insisted on , with respect unto them , who refuse admittance unto , or observance of things so enjoyned , is such as ought to be expected from provocations , and a desire of retortion . such things usually taste of the cask ; and are sufficiently weak and impertinent . for it is a mistake , that those charged do make , as 't is here expressed , any thing necessary not to be done ; or put any religion in the not doing of any thing , or the non-observance of any rites , orders , or ceremonies ; any other , than every one puts in his abstinence from what god forbids ; which is a part of our moral obedience . and the whole question , in this matter , is not , whether , as it is here phrased , god hath tyed up his creatures to nice and pettish laws ; laying a greater stress upon a doubtful or indifferent ceremony , than upon the great duty of obedience . but meerly , whether men are to observe in the worship of god , what they apprehend he hath enjoyned them ; and to abstain from what he doth forbid ; according to all the light that they have into his mind and will ; which enquiry , as i suppose , may be satisfied ; that they are so to practise , and so to abstain , without being lyable to the charge of superstition . no man can answer for the minds of other men ; nor know what depraved vicious habits and inclinations , they are subject unto . outward actions are all , that we are in any case allowed to pass judgement upon ; and of mens minds , as those actions are indications of them . let men therefore , observe and do in the worship of god whatever the lord christ hath commanded them ; and abstain from what he hath forbidden , whether in particular instances , or by general directive precepts and rules , by which means alone many things are capable of falling under a prohibition ; without the least thought of placing any worship of god in their abstinence from this or that thing in particular ; and i think , they need not much concern themselves in the charge of superstition , given in , or out , by any against them . for what is discoursed section . about will-worship , i cannot so far agree with our author , as i could in what passed before about superstition ; and that partly because i cannot discern him to be herein at any good agreement with himself . for superstition , he tells us , consists in the apprehensions of men , when their minds are possessed with weak and uncomly conceits of god , pag. . here , that will-worship is one sort of superstition ; and yet this will-worship consists in nothing else , than in mens making their own phancys and inventions necessary parts of religion , which outward actings are not coincident with the inward frame and habit of mind before described . and i do heartily wish , that some men could well free themselves from the charge of will worship , as it is here described by our author ; though cautelously expressed , to secure the concernments of his own interest from it . for although i will not call the things , they contend to impose on others in the worship of god , their phancys ; yet themselves acknowledge them to be their inventions : and when they make them necessary to be observed in the whole worship of god , as publick and stated ; and forbid the celebration of that worship without them ; when they declare their usefulness , and spiritual or mystical significancy in that worship or service , designed to honour god in or by their use ; setting up some of them to an exclusion of what christ hath commanded ; if i cannot understand , but that they make them necessary parts of gods worship , as to the actual observance of it , i hope they will not be angry with me : since i know the worst they can possibly with truth charge upon me in this matter , is , that i am not so wise , nor of so quick an understanding as themselves . neither doth our author well remove his charge from those whose defence he hath undertaken : for 〈◊〉 doth it only by this consideration ; tha● they do not make the things , by them introduced in the worship of god , to be parts of religion . they are not so , he saith , nor are made so by then . for this hinders not , but that they may be looked on as parts of divine worship ; seeing we are taught by the same hand , that external worship is no part of religion at all . and let him abide by what he closeth this section withall ; namely , that they make not any additions to the worship of god , but only provide , that what god hath required , be performed in an orderly and decent manner , and as to my concern , there shall be an end of this part of our controversie . the ensuing paragraphs about christian liberly ; adding to the commands of god ; and pope●y ; are of the same nature with those preceeding about superstition and will-worship . there is nothing new in them , but words ; and they may be briefly passed through . for the charge of popery , on the one side or other , i know nothing in it ; but that , when any thing is injoyned or imposed on mens practice in the worship of god , which is known to have been invented in and by the papal church during the time of its confessed aposta●y , it must needs beget prejudices against it in the minds of them , who consider the wayes , means , and ends of the fatal de●ection of that church ; and are jealous of a sinful complyance with it in any of those things . the recharge on those , who are said to set up a pope in every mans conscience , whilest they vest it with a power of countermanding the decrees of princes ; if no more be intended , by countermanding , but a refusal to observe their decrees , and yield obedience to them in things against their consciences , which is all can be pretended ; if it fall not on this author himself , as in some cases it doth ; and which by the certain conduct of right reason , must be extended to all , wherein the consciences of m●n are affected with the authority of god ; yet it doth on all christians in the world , that i know of , besides himself . for adding to the law of god , it is not charged on any , that they add to his commands ; as though they made their own divine , or part of his word and law : but only that they add in his worship to the things commanded by him , which being forbidden in the scripture , when they can free themselves from it , i shall rejoyce ; but as yet see not how they can so do . nor are there any , that i ko●● of , who set up any prohibitions of their ow● in or about the worship of god , or as thing thereunto pertaining , as is unduly and unrighteously pretended . there 〈◊〉 be indeed some things injoyned by me● which they do and must abstain from , 〈◊〉 they would do from any other sin whateve● but their consciences are regulated by ● prohibitions , but those of god himsel●● and things are prohibited and made sinf●● unto them , not only when in particular and by a specification of their instances they are forbidden ; but also when ther● lye general prohibitions against them ● any account whatever . some men indee● think , that if a particular prohibition of any thing might be produced , they would a● quiesce in it ; whilst they plead an ex●emption of sundry things from being in●cluded in general prohibitions ; althoug● they have the direct formal reason attending them , on which those prohibition● are founded . but it is to be feared , tha● this also is but a pretence . for let any thing be particularly forbidden , yet i● mens interest and superstition induce them to observe or retain it ; they will find out distinctions to evade the prohibition and retain the practice . what can be more directly forbidden , than the making or use●●g of graven images , in or about religious worship ? and yet we know how little ●ome men do acquiesce in that prohibi●●on . and it was the observation of a ●earned prelate of this nation , in his re●ection of the distinctions whereby they ●ndeavoured to countenance themselves in their idolatry ; that the particular instances of things forbidden in the second commandment , are not principally intended ; ●ut the general rule , of not adding any thing in the worship of god without his institution . non imago , saith he , non simulachrum prohibetur ; sed non facies tibi . what way , therefore , any thing becomes a sin unto any , be it by a particular or general prohibition ; be it from the scandal that may attend its practice ; unto him it is a sin . and it is a wild notion , that when any persons abstain from the practice of that in the worship of god , which to them is sinful as so practised , they add prohibitions of their own to the commands of god. the same is to be said concerning christian liberty . no man , that i know of , makes things indifferent to be sinful , as is pretended ; nor can any man in his right wits do so . for none can entertain contradictory notions of the same things , at the same time : as those are , that the fa●● things are indifferent , that is , not sin●●● and sinful . but this some say ; that this in their own nature indifferent , that 〈◊〉 absolutely so , may be yet relatively 〈◊〉 lawful ; because with respect unto that ●●●●lation forbidden of god. to set up altar of old for a civil memorial in a place , was a thing indifferent : but to 〈◊〉 up an altar to offer sacrifices on , who the tabernacle was not , was a sin . it● indifferent for a man that understands th● language , to read the scripture in la●●● or in english : but to read it in latine u● a congregation that understands it 〈◊〉 as a part of gods worship , would be 〈◊〉 nor doth our christian liberty consist al●● in our judgement of the indifferency things in their own nature , made nec●●●sary to practice by commands , as hath b● shewed . and if it doth so , the jews h● that priviledge as much as christians . a● they are easily offended , who complain● that their christian liberty , in the p●●ctice of what they think meet in the w●●ship of god , is intrenched on , by such , leaving them to their pleasure , because their apprehension of the will of god the contrary , cannot comply with them their practice . the close of this chapter is designed to the removal of an objection , pretended to be weighty and difficult ; but indeed made so meerly by the novel opinions advanced by this author . for laying aside all respect unto some uncouth principles broached in this discourse , there is scarce a christian child of ten years old , but can resolve the difficulty pretended , and that according to the mind of god. for it is supposed , that the magistrate may establish a worship that is idolatrous and superstitious : and an enquiry is made thereon , what the subject shall do in that case ? why ? where lyes the difficulty ? why , saith he , in this case they must be either rebels , or idolaters . if they obey , they sin against god : if they disobey , they sin against their soveraign . according to the principles hither to received in christian religion , any one would reply , and say , no : for it is certain , that men must obey god , and not contract the guilt of such horrible sins , as idolatry and superstition ; but in so doing they are neither rebels against their ruler , nor do sin against him . it is true , they must quieily and patiently submit to what they may suffer from him : but they are in so doing guilty of no rebellion nor sin against him . did ever any christian yet so much as call it into question , whether the primitive christians were rebels , and sinned against their rulers because they would not obey those edicts , whereby they established idolatrous worship ? or did any one ever think , that they had a difficult case of conscience to resolve in that matter ? they were indeed accused by the pagans as rebels against the emperours ; but no christian every yet thought their case to have been doubtful . but all this difficulty ariseth from the making of two gods , where there ought to be but one . and this renders the case so perplexed , that , for my part , i cannot see directly , how it is determined by our author . sometimes he speaks , as though it were the duty of subjects to comply with the establishment of idolatry supposed , as pag. , . for with respect , as i suppose it is , to the case as by him stated , that he sayes ; men must not withdraw their obedience : and better submit unto the unreasonable impositions of nero or caligula , than to hazard the dissolution of the state. sometimes he seems not to oblige them in conscience to practise according to the publick prescription ; but only pleads , that the magistrate may punish them , if they do not ; and sain would have it thought , that he may do so justly . but these things are certain unto us in this matter , and are so many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in christian religion ; that if the supream magistrate command any thing in the worship of god that is idolatrous , we are not to practise it accordingly ; because we must obey god rather than men . nextly , that in our refusal of complyance with the magistrates commands , we do neither rebel nor sin against him . for god hath not , doth not at any time , shut us up in any condition unto a necessity of sinning . thirdly , that in case the magistrate shall think meet , through his own mistakes and misapprehensions , to punish , destroy and burn them alive , who shall not comply with his edicts , as did nebuchadnezzar ; or as they did in england in times of popery ; after all honest and lawful private wayes of self-preservation used , which we are obliged unto ; we are quietly and patiently to submit to the will of god in our sufferings , without opposing or resisting by force , or stirring up seditions or tumults , to the disturbance of publick peace . but our author hath elsewhere provided a full solution of this difficulty , chap. . p. . where he tells us , that in cases and disputes of a publick concern , private men are not properly sui juris ; they have no power over thi● actions ; they are not to be directed by thei● own judgements , or determined by their ou● wills ; but by the commands and determina●●ons of the publick conscience . and if the● be any sin in the command , he that imposed i● shall answer for it , and not i whose duty it i● to obey . the commands of authority will warrant my obedience , my obedience will hall●● or at least excuse my action ; and so secure 〈◊〉 from sin if not from errour , because i folle● the best guide and most probable direction , 〈◊〉 am capable of ; and though i may mistake , my integrity shall preserve my innocence ; and in all doubtfull and disputable cases it is better to err with authority , than to be in the right against it . when he shall produce any o●● divine writer , any of the ancient fathers , any sober schoolmen , or casuists , any learned modern divines , speaking at this rate , or giving countenance unto this direction given to men , for the regulating of their moral actions , it shall be farther attended unto . i know some such thing is muttered amongst the pleaders for blind obedience upon vowes voluntarily engaged into , for that purpose . but as it is acknowledged by themselves , that by those vowes , they deprive themselves of that right and liberty which naturally belongs unto them , as unto all other men , wherein they place much of the merit of them ; so by others those vowes themselves , with all the pretended bruitish obedience that proceeds from them , are sufficiently evidenced to be an horrible abomination , and such as make a ready way for the perpetration of all villanies in the world , to which purpose that kind of obedience hath been principally made use of . but these things are extreamly fond ; and not only , as applyed unto the worship of god , repugnant to the gospel , but also in themselves to the law of our creation , and that moral dependance on god , which is indispensible unto all individuals of mankind . we are told in the gospel , that every one is to be fully perswaded in his own mind ; that whatever is not of faith is sin ; that we are not to be ( in such things ) the servants of men ; that other mens leading of us amiss , whoever they are , will not excuse us ; for if the blind lead the blind , both shall fall into the ditch ; and he that followeth , is as sure to perish as he that leadeth . the next guids of the souls and consciences of men , are doubtless those who speak unto them in the name of god , or preachers of the gospel . yet are all the disciples of christ , frequently warned to take heed that they be not deceived by any , under that pretence , but diligently examining what is proposed unto them , they discern in themselves what is good and evil . nor doth the great apostle himself require us to be followers of him , any further than he was a follower of christ. they will find small relief , who at the last day shall charge their sins on the commands of others , whatever hope to the contrary they are put into by our author . neither will it be any excuse that we have done according to the precepts of men , if we have done contrary to those of god. ephraim , of old , was broken in judgement , because he willingly walked after the commandment , hos. . but would not his obedience hallow , or at least excuse his action ? and would not the authority of the king warrant his obedience ? or must ephraim now answer for the sin , and not be only that imposed the command ? but it seems that when jeroboam sinned , who at that time had this goodly creature of the publick conscience in keeping , he made israel sin also , who obeyed him . it is moreover a brave attempt to assert that private men with respect to any of their moral actions , are not properly sui juris , have no power over their actions , are not to be directed by their own judgements , or determined by their own wills . this is circes rod , one stroke whereof turned men into hoggs . for to what purpose serve their understandings , their judgements , their wills , if not to guide and determine them in their actions ? i think he would find hard work , that should go about to perswade men to put out their own eyes , or blind themselves , that they might see all by one publick eye . and i am sure it is no less unreasonable , to desire them to reject their own wills , understandings , and judgements , to be lead and determined by a publick conscience ; considering especially that that publick conscience it self is a meer tragelaphus , which never had existence in rerum natura . besides , suppose men should be willing to accept of this condition of renouncing their own understandings and judgements , from being their guides as to their moral actions ; i fear it will be found that indeed they are not able so to do . mens understandings , and their consciences , are placed in them by him who made them , to rule in them and over their actions in his name , and with respect unto their dependance on him . and let men endeavour it whilest they please , they shall never be able utterly to cast of this yoke of god , and destroy this order of things , which by him inlaid in the principles of all rational beings . men , whilest they are me● in things that have a moral good or e●● in them or adhering to them , must be guided and determined by their own understandings whether they will or no. a● if by any means , they stisle the actings 〈◊〉 them at present , they will not avoid the judgement , which according to them , shi● pass upon them at the last day . but the● things may elsewhere be farther pursue . in the mean time the reader may take thi● case as it is determined by the learned p●●late before mentioned , in his dialogue abou● subjection and obedience against the p●pists , whose words are as follow . par. pag. . philand . if the prince establish any religion , whatever it be , you must by you● oath obey it . theoph. we must not rebel● and take arms against the prince ; but will reverence and humility serve god before the prince , and that is nothing against our oath . philand . then is not the prince supream . theoph . why so . philand . your selves are superiour , when you serve whom you list . theoph. as thought to serve god according to his will , were to serve whom we list , and not whom princes and all others ought to serve . philand . but you will be judges , when god is well served , and when not . theoph. if you can excuse us before god when you mistead us , we will serve him as you shall appoint us ; otherwise if every man shall answer for himself , good reason he be master of his own conscience , in that which toucheth him so near , and no man shall excuse him for . philand . this is to make every man supream judge of religion . theoph. the poorest wretch that is , may be supreme governour of his own heart ; princes rule the publick and external actions of their countreyes , but not the consciences of men . this in his dayes was the doctrine of the church of england ; and as was observed before , no person who then lived in it , knew better what was so . the sole enquiry remaining is , whether the magistrate , having established such a religion , as is idolatrous or superstitious , may justly and lawfully punish and destroy his subjects , for their non-complyance therewithall ? this is that , which , if i understand him , our author would give countenance unto ; contrary to the common sense of all christians , yea of common sense it self . for wherereas he interweaves his discourse with suppositions , that men may mistake in religion , and abuse it ; all such interpositions are purely sophistical , seeing the case proposed to resolution , which ought in the whole to be precisely attended unto , is about the refusal to observe and practise a religion idolatrous or superstitious . of the like nature is that argument , which alone he makes use of here and elsewhere , to justifie his principles ; namely , the necessity of government ; and how much better the worst government is , and the most depraved in its administration , than anarchy or confusion . for as this by all mankind is unquestioned ; so i do not think there is any one among them , who can tell how to use this concession to our authors purpose . doth it follow , that because magistrates cannot justly nor righteously prescribe an idolatrous religion , and compel their subjects to the profession and obedience of it ; and because the subjects cannot , nor ought to yield obedience therein , because of the antecedent and superiour power of god over them ; that therefore anarchy or confusion must be preferred before such an administration of government ? let the magistrate command what he will in religion , yet whilest he attends unto the ends of all civil government , that government must needs be every way better than none ; and is by private christians to be born with , and submitted unto , untill god in his providence shall provide relief . the primitive christians lived some ages in the condition described ; refusing to observe the religion required by law ; and exercising themselves in the worship of god , which was strictly forbidden . and yet neither anarchy , nor confusion , nor any disturbance of publick tranquility did ensue thereon . so did the protestants here in england in the dayes of queen mary , and sometime before . the argument , which he endeavours in these discourses to give an answer unto , is only of this importance . if the supream magistrate may command what religion he pleaseth , and enact the observation of it under destructive penalties ; whereas the greatest part of magistrates in the world will and do prescribe such religions and wayes of divine worship , as are idolatrous or superstitious , which their subjects are indispensibly bound in conscience not to comply withall ; then is the magistrate justified in the punishing of men for their serving of god as they ought ; and they may suffer as evil doers , in what they suffer as christians . this , all the world over , will justifie them that are uppermost , and have power in their hands , ( on no other ground , but because they are so , and have so , ) in this oppressions and destructions of them , th● being under them in civil respects , d● dissent from them in things religious , no● whether this be according to the mind 〈◊〉 god or no , is left unto the judgement 〈◊〉 all indifferent men . we have , i confes●● i know not how many expressions inte●posed in this discourse , as was observed about sedition , troubling of publick peace men being turbulent against prescribe rules of worship , whereof if he pretend that every peaceable dissenter and dissent from what is publickly established in religious worship , are guilty , he is a pleasa●●● man in a disputation ; and , if he do any thing , he determines his case proposed o● the part of complyance with idolatro● and superstitious worship . if he do not so ; the mention of them in this place it very importune and unseasonable . all men acknowledge , that such miscarriages and practices may be justly coerced and punished . but what is this to a bare refusal to comply in any idolatrous worship , and peacable practice of what god doth require , as that which he will accept and own ? but our author proceeds to find out many pretences , on the account whereof , persons whom he acknowledgeth to be innocent and guiltless , may be punished . and though their apprehensions in religion be not , as he saith , so much their crime , as their infelicity , yet there is no remedy , but it must expose them to the publick rods and axes , pag. . i have heard of some wise and righteous princes , who have affirmed , that they had rather let twenty nocent persons go free , than punish or destroy one that is innocent . this seems to render them more like him , whose vice-gerents they are ; than to seek out colourable reasons for the punishment of them , whom they know to be innocent ; which course is here suggested unto them . such advice might be welcome to him , whom men called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , clay mingled and leavened with blood ; others no doubt will abhor it , and detest it . but what spirit of meekness and mercy our author is acted by , he discovereth in the close of this chapter , pag. . for , saith he , it is easily imaginable how an honest and well-meaning man may , through meer ignorance , fall into such errours , which , though god will pardon , yet governours must punish . his integrity may expiate the crime , but cannot prevent the mischief of his errour . nay so easie is it for men to deserve to be punished for their consciences , that there is no nation in the world , in which , ( were government rightly understood and duty managed , ) mistakes and abuses of religion would not supply the gallies with vastly greater numbers , than villany . there is no doubt , but that if phaeton get into the chariot of the sun , the world will be sufficiently fired . and if every absalom who thinks he understands government and the due management of it , better than its present possessours , were enthroned , there would be havock enough made among mankind . but blessed be god , who in many places , hath disposed it into such hands , as under whom , those who desire to fear and serve him according to his will , may yet enjoy a more tolerable condition than such adversaries are pleased withall . that honest and well-meaning men , falling into errours about the worship of god , through their ownignorance , wherein their integrity may expiate their crime ; must be punished , must not be pardoned ; looks , methinks , with an appearance of more severity , than it is the will of god , that the world should be governed by ; seeing one end of his instituting and appointing government among men , is , to represent himself in his power , goodness and wisdom unto them . and he that shall conjoyn another assertion of our author , namely , that it is better and more eligible to tolerate debaucheries and immoralities in conversation , than liberty of conscience for men to worship god according to those apprehensions which they have of his will ; with the close of this chapter , that it is so easie for men to deserve to be punished for their consciences , that there is no nation in the world , in which , were government rightly understood , and duly managed , mistakes and abuses of religion would not supply the gallies with vastly greater numbers , than villany ; will easily judge with what spirit , from what principles , and with what design , this whole discourse was composed . but i find my self , utterly besides and beyond my intention , engaged in particular controversies : and finding by the prospect i have taken of what remains in the treatise under consideration ; that it is of the same nature and importance , with what is past and a full continuation of those opprobrious reproaches of them whom he opposeth ; and open discoveries of earnest desires after their trouble and ruine , which we have now sufficiently been inured unto ; i shall choose rather here to break off this discourse , than further to pursue the ventilation of those differences , wherein i shall not willingly , or of choice , at any time engage . besides , what is in the whole discourse of especial and particular controversie , may be better handled apart by it self : as probably ere long it will be ; if this new representation of old pretences , quickned by invectives , and improved beyond all bounds and measures formerly fixt or given unto them , be judged to deserve a particular consideration . in the mean time this author is more concerned than i , to consider , whether those bold incursions , that he hath made upon the antient boundaries and rules of religion , and the consciences of men ; those contemptuous revilings of his adversaries , which he hath almost fill'd the pages of his book withal ; those discoveries he hath made of the want of a due sense of the weaknesses and infirmities of men , which himself wants not ; and of fierce , implacable , sanguinary thoughts against them , who appeal to the judgement seat of god , that they do not in any thing dissent from him or others , but out of a reverence of the authority of god , and for fear of provoking his holy majesty ; his incompassionate insulting overmen in distresses and sufferings , will add to the comfort of that account , which he must shortly make before his lord and ours . to close up this discourse ; the principal design of the treatise thus far surveyed , is to perswade or seduce soveraign princes , or supream magistrates unto two evils , that are indeed inseparable , and equally pernicious to themselves and others . the one of these is , to invade or usurp the throne of god ; and the other , to behave themselves therein unlike him . and where the one leads the way , the other will assuredly follow . the empire over religion , the souls and consciences of men in the worship of god , hath hitherto been esteemed to belong unto god alone , to be a peculiar jewel in his glorious diadem . neither can it spring from any other fountain but absolute and infinite supremacy , such as belongs to him , as he hath alone , who is the first cause and last end of all . all attempts to educe it from , or to resolve it into any other principle , are vain and will prove abortive . but here the sons of men are enticed to say with him of old ; we will ascend into heaven ; we will exalt our throne above the stars of god ; we will sit upon the mount of the congregation , in the sides of the north ; we will ascend above the heights of the clouds ; we will be like the most high. for wherein can this be effected ? what ladders have men to climb personally into heaven ? and who shall attend them in their attempt ? it is an assuming of a dominion over the souls and consciences of men in the worship of god , wherein and whereby this may be pretended , and therein alone . and all this description of the invasion of the throne of god , whence he , who did so , is compared to lucifer , who sought supremacy in heaven ; is but the setting up of his power in and over the church in its worship , which was performed in the temple , the mount of the congregation , and in sion , on the north of the city of jerusalem , isaiah . this now princes are perswaded unto : and can scarce escape without reproaches , where they refuse or omit the attempting of it . suppose they be prevailed with , to run the hazzard and adventure of such an undertaking ; what is it that they are thereon perswaded unto ? how are they directed to behave themselves , after they have assumed a likeness unto the most high , and exalted themselves to his throne ? plainly that which is now expected from them , is nothing but wrath , fury , indignation , persecution , destructions , banishments , ruine of the persons , and families of men innocent , peaceable , fearing god , and useful in their several stations , to satisfie their own wills , or to serve the interests of other men . is this to act like god , whose power and authority they have assumed , or like to his greatest adversary ? doth god deal thus in this world , in his rule over the souls of men ? or is not this that , which is set out in the fable of phaeton , that he , who takes the chariot of the sun , will cast the whole world into a combustion ? so he , who of old is supposed to have affected the throne of god , hath ever since acted that cruelty to his power , which manifests what was his design therein , and what would have been the end of his coveted soveraignty . and whoever at any time shall take to himself that power , that is peculiar to god , will find himself left in the exercise of it , to act utterly unlike him , yea contrary unto him . power , they say , is a liquor , that let it be put into what vessel you will , it is ready to overflow : and as useful as it is , as nothing is more to mankind in this world , yet when it is not accompanied with a due proportion of wisdom and goodness , it is troublesome if not pernicious to them concerned in it . the power of god is infinite , and his soveraignty absolute : but the whole exercise of those glorious dreadful properties of his nature , is regulated by wisdom and goodness no less infinite than themselves . and as he hath all power over the souls and consciences of men ; so he exercises it with that goodness , grace , clemency , patience and forbearance , which i hope we are all sensible of . if there be any like him , equal unto him in these things , i will readily submit the whole of my religion and conscience unto him , without the least hesitation . and if god , in his dominion and rule over the souls and consciences of men , do exercise all patience , benignity , long-suffering and mercy ; for it is his compassion that we are not consumed ; doth he not declare , that none is meet to be entrusted with that power and rule , but they , who have those things like himself : at least , that in what they are or may be concerned in it , they express , and endeavour to answer his example . indeed soveraign princes and supream magistrates are gods vice-gerents , and are called gods on the earth ; to represent his power and authority unto men in government , within the bounds prefixed by himself unto them , which are the most extensive that the nature of things is capable of ; and in so doing , to conform themselves and their actings to him and his , as he is the great monarch , the proto-type of all rule and the exercise of it , in justice , goodness , clemency and benignity ; that so the whole of what they do may tend to the relief , comfort , refreshment and satisfaction of mankind , walking in wayes of peace and innocency , in answer unto the ends of their rule , is their duty , their honour and their safety . and to this end , doth god usually and ordinarily furnish them with a due proportion of wisdom and understanding : for they also are of god ; he gives them an understanding suited and commensurate to their work ; that what they have to do , shall not ordinarily be too hard for them : nor shall they be tempted to mistakes and miscarriages from the work they are imployed about , which he hath made to be their own . but if any of them shall once begin to exceed their bounds , to invade his throne , and to take to themselves the rule of any province , belonging peculiarly and solely to the kingdom of heaven ; therein a conformity unto god in their actings is not to be expected . for be they never so amply furnished with all abilities of mind and soul for the work , and those duties which are their own , which are proper unto them : yet they are not capable of any such stores of wisdom and goodness , as should fit them for the work of god , that which peculiarly belongs to his authority and power . his power is infinite ; his authority is absolute ; so are his wisdom , goodness and patience . thus he rules religion , the souls and consciences of men . and when princes partake in these things , infinite power , infinite wisdom , and infinite goodness , they may assume the same rule and act like him . but to pretend an interest in the one , and not in the other , will set them in the greatest opposition to him . those therefore , who can prevail with magistrates to take the power of god over religion and the souls of me● in their observance of it , need never fea● that when they have so done , they will imitate him in his patience , clemency , meekness , forbearance and benignity ; for they are no way capable of these things in a due proportion to that power which is not their own ; however they may be eminently furnished for that which is so . thus have we known princes , ( such as trajan , adrian , julian of old ) whilst they kept themselves to their proper sphere , ordering and disposing the affairs of this world , and all things belonging to publick peace , tranquility and welfare , to have been renowned for their righteousness , moderation and clemency , and thereby made dear to mankind : who , when they have fallen into the excess of assuming divine power over the consciences of men and the worship of god , have left behind them such footsteps and remembrances of rage , cruelty and blood in the world , as make them justly abhorred to all generations . this alone is the seat and posture , wherein the powers of the earth , are delighted with the sighs and groans of innocent persons , with the fears and dread of them , that are and would be at peace ; with the punishment of their obedient subjects ; and the binding of those hands of industry , which would willingly employ themselves for the publick good and welfare . take this occasion out of the way , and there is nothing that should provoke soveraign magistrates , to any thing that is grievous , irksome or troublesome to men peaceable and innocent ; nothing that should hinder their subjects from seeing the presence of god with them in their rule , and his image upon them in their authority , causing them to delight in the thoughts of them , and to pray continually for their continuance and prosperity . it may be some may be pleased for a season with s●●●rities against dissenters , such as concerning whom we discourse ; who falsely suppose their interest to lye therein . it may be they may think meet , rather to have all debaucheries of life and conversation tollerated , than liberty for peaceable men to worship god , according to their light and perswasion of his mind and will ; as the multitude was pleased of old with the cry of , release barrabas , and let jesus be crucified ; magistrates themselves will at length perceive , how little they are beholding to any , who importunately suggest unto them fierce and sanguinary connsels in these matters . it is a saying of maximilian the emperour celebrated in many authors ; nullum , said he , enormins peccatum dari potest , quam in conscientias imperium exercere velle . qui enim conscientiis imperare volunt , ii arcem caeli invadunt , & plerumque terrae possessionem perdunt . magistrates need not fear , but that the open wickedness and bloody crimes of men , will supply them with objects to be examples and testimonies of their justice and severity . and methinks it should not be judged an unequal petition by them , who rule in the stead and fear of god , that those who are innocent in their lives , useful in their callings and occasions , peaceable in the land , might not be exposed to trouble , only because they design and endeavour , according to their light , which they are invincibly perswaded to be from god himself , to take care , that they perish not eternally . however i know , i can mind them of advice , which is ten thousand times more their interest to attend unto , than to any that is tendred in the treatise we have had under consideration , and it is that given by a king , unto those that should pertake of the like royal authority with himself ; psalm . , , . be wise now therefore , o ye kings ; be instructed , ye judges of the earth . serve the lord with fear , and rejoyce with trembling . kiss the son , left he be angry , and ye perish from the way , when his wrath is kindled but a little ; blessed are all they that put their trust in him . and he who can inform me , how they can render themselves more like unto god , more acceptable unto him , and more the concern and delight of mankind , than by relieving peaceable and innocent persons from their fears , cares , and solicitousness about undeserved evils , or from the suffering of such things , which no mortal man can convince them , that they have merited to undergo or suffer ; he shall have my thanks for his discovery . and what is it , that we treat about ? what is it , that a little truce and peace is desired unto , and pleaded for ? what are the concerns of publick good therein ? let a little sedate consideration be exercised about these things , and the causelesness of all the wrath we have been conversing withall , will quickly appear . that there is a sad degeneracy of christianity in the world , amongst the professors of christian religion , from the rule , spirit , worship and conversation of the first christians , who in all things observed and expressed the nature , vertue , and power of the gospel , all must acknowledge , and many do complain . whatever of this kind comes to pass , and by what means soever , it is the interest and design of them , who are present gainers by it in the world , to keep all things in the posture , that yields them their advantage . hence upon every appearance of an alteration , or apprehension that any will desert the wayes of worship , wherein they have been engaged , they are cast into a storm of passion and outrage , like demetrius and the rest of the silver-smiths , pretending divisions , present settlement , ancient veneration , and the like ; when their gain and advantage , whether known or unknown to themselves , is that , which both influenceth them with such a frame of spirit , and animates them to actings suitable thereunto . thus in the ages past there was so great and universal an apostacy , long before fore-told , overspreading christianity , that by innumerable sober persons it was judged intolerable : and that , if men had any regard to the gospel of christ , their own freedom in the world , or everlasting blessedness , there was a necessity of a reformation , and the reduction of the profession of christian religion unto some nearer conformity to the primitive times and pattern . into this design sundry kings , princes , and whole nations engaged themselves , namely what lay in them , and according to the sentiments of truth they had received , to reduce religion unto its pristine glory . what wrath , clamours , fury , indignation , revenge , malice , this occasioned in them whose subsistence , wealth , advantages , honour and reputation , all lay in preserving things in their state of defection and apostacy , is known to all the world , hence therefore arose bloody persecutions in all , and fierce wars in many nations , where this thing was attempted ; stirred up by the craft and cruelty of them , who had mastered and managed the former declensions of religion to their own use and advantage . the guilt of which mischiefs and miseries unto mankind , is by a late writer amongst our selves , contrary to all the monuments of times past , and confessions of the adversaries themselves , endeavoured to be cast on the reformers . however a work of reformation was carried on in the world , and succeeded in many places : in none more eminently , than in this nation wherein we live . that the end aimed at , which was professedly the reduction of religion to its antient beauty and glory in truth and worship , is attained amongst us , some perhaps do judge , and absolutely acquiesce therein : and for my part i wish we had more did so . for , be it spoken , as i hope , without offence on the part of others , so without fear of giving it , or having it taken , on my own ; there are among many , such evident declensions from the first established reformation , towards the old or a new , and it may be worse apostacy ; such an apparent weariness of the principal doctrines and practices , which enlivened the reformation ; as i cannot but be troubled at , and wherewith many are offended . for although i do own a dissent from some present establishments in the church of england , yet i have that honour for the first reformers of it , and reformation it self ; that love to the truth declared and established in it ; that respect to the work and grace of god , in the conversion of the souls of thousands by the ministry of the word in these nations ; that i cannot but grieve continually to see the acknowledged doctrines of it deserted , its ancient principles and practices derided , its pristine zeal despised by some , who make advantage of its outward constitution ; inheriting the profits , emoluments and wealth , which the bounty of our kings have endowed it withal ; but not its spirit , its love , its stedfastness in owning the protestant truth and cause . but to return ; for these things may better elsewhere be complained of , seeing they relate only to particular persons . that what is done in reformation be established ; that any farther publick work of the same nature be attempted ; or the retrivement of what is done to its original condition and estate , belongs to the determination of the supream magistrate , and to that alone . private persons have no call , no warrant to attempt any thing unto those purposes . however many there are , who dislike some ecclestastical constitutions and modes of outward worship , which have been the matter of great contests from the first reformation : but much more dislike the degeneracy from the spirit , way and principles of the first reformers before mentioned , which in some at present , they apprehend , and therefore though many seem to be at a great distance from the present established forms of the church of england ; yet certainly all who are humble and peaceable , when they shall see the ministry of the church , as in former dayes in some measure , acted rightly and zealously towards the known ends of it , and such as are undeniably by all acknowledged , namely , the conviction of the world , the conversion of souls , and edification of them that do believe ; and the discipline of it exercised , in a conformily at least to the rule of the discipline of the secular powers of the earth , not to be a terrour to the good , but to them that do evil ; and in these things a demonstration of the meekness , humility , patience , forbearance , condescension to the weakness , mistakes , errings and wandrings of others , which the gospel doth as plainly and evidently require of us , as it doth , that we should believe in jesus christ ; will continually pray for its prosperity , though they cannot themselves joyn with it in sundry of its practices and wayes . in the mean time , i say , such persons as these , in themselves and for their own concerns , do think it their duty , not absolutely to take up in what hath been attained amongst us ; much less in what many are degenerated into ; but to endeavour the reduction of their practice in the worship of god , to what was first appointed by jesus christ ; as being perswaded , that he requires it of them ; and being convinced , that in the unspeakable variety that is in humane constitutions , rest unto their souls and consciences is not otherwise to be obtained . and if at the same time they endeavour not to reduce the manner and course of their conversation to the same rule and example , by which they would have their worship of god regulated ; they are hypocrites . short enough , no doubt , they come in both of perfection ; but both they profess to aim equally at . and herein alone can their consciences find rest and peace . in the doctrine of faith , consented on in the first reformation , and declared in the allowed writings of the church of england , they agree with others ; and wish with all their hearts they had more to agree withall . only they cannot come up to the practice of some things in the worship of god ; which being confessedly of humane prescription , their obedience in them would lye in a perfect contradiction to their principal design before mentioned . for those things , being chosen out from a great multitude of things of the same nature , invented by those , whose authority was rejected in the first reformation , or reduction of religion from its catholick apostacy ; they suppose , cannot justly be imposed on them ; they are sure , cannot be honestly received by them , whilest they design to reduce themselves unto the primitive rules and examples of obedience , in this design they profess themselves ready to be ruled by , and to yield subjection unto any truth or direction , that can or may be given them from the word of god , or any principles lawfully from thence educed . how their conviction is at present attempted , let the book under consideration , and some late unparallel'd and illegal acts of violence , conformable to the spirit of it , be a testimony . but in the management of their design , they proceed on no other principles , than those of the libetty of judgement ( of di●eretion or discerning they call it , ) for the determining of themselves and their own practices , in what they believe and prosess about religion , and the liberty of their consciences from all humane impositions , than were owned , pleaded and contended for by the first reformers , and the most learned defenders of the church of england , in their disputations against the papists ; those they will stand to , and abide by : yea than what are warranted by the principles of our nature and constitution ; for no man practiseth any thing , nor can practise it , but according to his own will and choice . now in these things , in their principle , or in their management of it , it may be they are mistaken ; it may be they are in an errour ; or under many mistakes and errours . but from their integrity they know themselves innocent , even in their mistakes . and it is in the nature of men to think strange of sedate violences , that befall them without their demerit , and of suffering by law without any guilt . their design of reducing themselves in worship and conversation to the primitive pattern , they openly avow : nor dare any directly condemn that design ; nor can they be convinced of insincerity in what they profess . and shall they they be destroyed , if they miss it in some matters of smaller concernment ? which , whatever some may boast of , is not hitherto tolerably proved . shall now their dissent in religious observances on this occasion , and those , and that about things mostly and chiefly , if not only , that appear neither name nor thing in the scripture , be judged a crime not to be expiated , but by their ruine ? are immoralities or vicious debaucheries rather to be tolerated , or exempted from punishment , than such a dissent ? what place of scripture in the old or new testament , which of the ancient fathers of the church , do speak at this rate ? opinions inconsistent with publick tranquility , with the general rules of moral duties in all relations and conditians ; practices of any tendency in themselves to political disturbances , are by none pleaded for . meer dissent it self , with different observances in the outward worship of god , is by some pretended indeed to be a civil disturbance . it hath alwayes been so by some , even by those , whose own established wayes have been superstitious and idolatrous . but wise men begin to smile , when they hear private interest pleaded as publick good , and the affections which it begets , as the common reason of things . and these pretences have been by all parties , at one time or another , refuted and discarded . let the merit of the cause be stated and considered , which is truly as above proposed , and no other : set aside prejudices , animosities , advantages from things past and by-gone in political disorders and tumults , wherein it hath no concern ; and it will quickly appear how little it is , how much , if possible , less than nothing , that is or can be pleaded for the countenancing of external severity in this case . doth it suite the spirit of the gospel , or his commands , to destroy good wheat , for standing , as is supposed , a little out of order , who would not have men pluck up the tares , but to let them stand quietly in the field untill harvest ? doth it answer his mind to destroy his disciples , who profess to love and obey him , from the earth ; who blamed his disciples of old for desiring to destroy the samaritans , his enemies , with fire from heaven ? we are told , that he , who was born after the flesh , persecuted him , who was born after the promise : and a work becoming him it was . and if men are sincere disciples of christ , though they may fall into some mistakes and errours , the outward persecuting of them on that account , will be found to be of the works of the flesh . it is certain , that for those in particular , who take upon them , in any place or degree , to be ministers of the gospel , there are commands for meekness , patience and forbearance , given unto them . and it is one of the greatest duties incumbent on them , to express the lord jesus christ , in the frame of his mind and spirit unto men ; and that eminently in his meekness and lowliness , which he calls us all in an especial manner to learn of him . a peculiar conformity also to the gospel , to the holy law of love , self-denyal and condescention , is required of them ; that they may not in their spirits , wayes and actings , make a false representation of him , and that which they profess . i know not therefore whence it is come to pass , that this sort of men do principally , if not only stir up magistrates and rulers to laws , seventies , penalties , coercions , imprisonments , and the like outward means of fierce and carnal power , against those , who in any thing dissent from them in religion . generally abroad throughout christendome , those , in whose hands the civil powers are , and who may be supposed to have inclinations unto the severe exercise of that power which is their own , such as they think possibly may become them as men and governours , would be inclineable to moderation towards dissenters , were they not excited , provoked and wearied by them , who pretend to represent jesus christ to the world ; as if any earthly potentate had more patience , mercy and compassion , than he look on those lutheran countreyes where they persecute the calvinists ; it is commonly declared and proved , that the migistrates , for the most part , would willingly bear with those dissenters , were they not stirred up continually to severities by them , whose duty it were to perswade them to clemency and moderation , if in themselves they were otherwise enclined . and this hath ruined the interest of the protestant religion in germany , in a great measure . do men , who destroy no more than they can , nor punish more than they are able , and cry out for assistence where their own arm fails them , render themselves hereby like to their heavenly father ? is this spirit from above ? doth that , which is so , teach men to harrase the consciences of persons , their brethren and fellow-servants , on every little difference in judgement and practice about religious things ? whom will such men fulfill the commands of patience , forbearance , waiting , meekness , condescension , that the gospel abounds with , towards ? is it only towards them , who are of the same mind with themselves ? they stand in no need of them : they stand upon the same terms of advantage with themselves . and for those that dissent , arise , kill , and eat , seems to be the only command to be observed towards them . and why all this fierceness and severity ? let men talk what they please , those aimed at , are peaceable in the land ; and resolve to be so , whatever may befall them . they despise all contrary insinuations . that they are , in their stations severally , usefull to the common-wealth , and collectively in their industry and trading , of great consideration to publick welfare , is now apparent unto all indifferent men . it is or must be , if it be for any thing , ( as surely no men delight in troubling others for trouble sake ; ) for their errors and mistakes , in and about the worship of god. all other pleass are meer pretences of passion and interest . but who judgeth them to be so guilty of errors ? why those , that stir up others to their hurt and disquietment . but is their judgement infallible ? how if they should be mistaken themselves in their judgement ? if they are , they do not only err , but persecute others for the truth . and this hath been the general issue of this matter in the world . error hath persecuted truth ten times , for truths once persecuting of error . but suppose the worst ; suppose them in errors and under mistakes ; let it be proved , that god hath appointed , that all men who so err , should be so punished , as they would have non-conformists , and though i should believe them in the truth , i would never more plead their cause . and would these men be willingly thus dealt withall , by those who judge , or may judge them to err ? it may be some would ; because they have a good security , that none shall ever judge them so to do , who hath power to punish them : for they will be of his mind . but sure none can be so absolutely confined unto themselves , nor so universally in all their affections and desires unto their own personal concerns , as not to have a compassion for some or other , who in one place or other are judged to err by them , who have power over them to affix what guilt they please unto that , which is not their crime . and will they justifie all their oppressors ? all men have an equal right in this matter , nothing is required , but being uppermost , to make a difference . this is that , which hath turned christendome into a shambles ; whilest every prevailing party , hath judged it their duty and interest , to destroy them that do dissent from them . once more ; what name of sin or wickedness will they find to affix to these errors ? nullum criminis nomen , nist nominis crimen . no man errs willingly , nor ought to be thought to tempt or seduce his own will , when his error is to his disadvantage . and he is innocent whose will is not guilty . moreover , those pretended errors in our case , are not in matters of faith ; nor for the most part , in or about the worship of god , or that which is acknowledged so to be : but in or about those things , which some think it convenient to add unto it , or conjoyn with it . and what quietness , what peace is there like to be in the world , whilst the sword of vengeance must be continually drawn about these things ? counsels of peace , patience , and forbearance , would certainly better become professors of the gospel , and preachers of everlasting peace than such passionate and furious enterprizes for severity , as we meet withal . and i no way doubt , but that all generous noble and heroick spirits , such as are not concerned in the impaleed peculiar interest and advantages of some , and do scorn the pedantick humours of mean and emulous souls ; when once a few more clouds of prejudices are scattered , will be willing to give up to god the glory of his soveraignty over the consciences of men ; and despise the thoughts of giving them disquietments for such things , as they can no way remedy ; and which hinder them not from being servants of god , good subjects to the king , and usefull in their respective lots and conditions . and now instead of those words of pilate , what i have written , i have written , which though uttered by him maliciously and despightfully , as was also the prophecy of caiaphas , were by the holy wise providence of god , turned into a testimony to the truth ; i shall shut up this discourse , with those of our saviour , which are unspeakably more our concernment to consider , matth. . , , , , , , . who then is a faithfull and wise servant , whom his lord hath made ruler over his houshold , to give them meat in due season ; blessed is that servant , whom his lord when he cometh shall find so doing . verily i say unto you , he shall make him ruler over all his goods . but and if that evil servant shall say in his heart , my lord deferreth his coming ; and shall begin to smite his fellow servants , and to eat and drink with the dru●ken ; the lord of that servant shall come in a day that he looketh not for him , and in an hour that he is not aware of ; and shall cu● him assunder , and appoint him his portion with the hypocrites ; there shall be weeping and gnashing of teeth . finis . a vision of vnchangeable free mercy, in sending the means of grace to undeserved sinners: wherein gods uncontrollable eternall purpose, in sending, and continuing the gospel unto this nation, in the middest of oppositions and contingencies, is discovered: his distinguishing mercy, in this great work, exalted, asserted, against opposers, repiners: in a sermon preached before the honourable house of commons, april. . being the day of publike humiliation. whereunto is annexed, a short defensative about church-government, (with a countrey essay for the practice of church-government there) toleration and petitions about these things. / by iohn owen, minister of the gospel at coggeshall in essex. owen, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing o thomason e _ thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ] or :e [ ]) a vision of vnchangeable free mercy, in sending the means of grace to undeserved sinners: wherein gods uncontrollable eternall purpose, in sending, and continuing the gospel unto this nation, in the middest of oppositions and contingencies, is discovered: his distinguishing mercy, in this great work, exalted, asserted, against opposers, repiners: in a sermon preached before the honourable house of commons, april. . being the day of publike humiliation. whereunto is annexed, a short defensative about church-government, (with a countrey essay for the practice of church-government there) toleration and petitions about these things. / by iohn owen, minister of the gospel at coggeshall in essex. owen, john, - . , [ ] p. printed by g.m. for philemon stephens at the signe of the gilded lion in pauls church-yard., london, : . in three parts. reproduction of the original in the british library. eng church of england -- government -- early works to . bible. -- n.t. -- acts xvi, -- sermons. sermons, english -- th century. fast-day sermons -- th century. grace (theology) -- early works to . church polity -- early works to . a r (thomason e _ e _ ). civilwar no a vision of vnchangeable free mercy, in sending the means of grace to undeserved sinners:: wherein gods uncontrollable eternall purpose, in owen, john f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion a vision of vnchangeable free mercy , in sending the means of grace to undeserved sinners : wherein gods uncontrollable eternall purpose , in sending , and continuing the gospel unto this nation , in the middest of oppositions and contingencies , is discovered : his distinguishing mercy , in this great work , exalted , asserted , against opposers , repiners : in a sermon preached before the honourable house of commons , april . . being the day of publike humiliation . whereunto is annexed , a short defensative about church-government , ( with a countrey essay for the practice of church-government there ) toleration and petitions about these things . by iohn owen , minister of the gospel at coggeshall in essex . london , printed by g. m. for philemon stephens at the signe of the gilded lion in pauls church-yard . . die mercurii . april , . ordered by the commons assembled in parliament , that m. ienner and sir peter wentworth do from this house give thanks to m. nalton and m. owen for the great pains they took in the sermons they preached this day , at the intreaty of this house , ( it being a day of publike humiliation ) at margarets westminster . and to desire them to print their sermons : and it is ordered that none shall presume to print their sermons , without license under their hand-writing . h. elsynge , cler. parl. d. com. i do appoint philemon stephens , and none else , to print my sermon . john owen . amplissimo senatui inclytissimo populi anglicani conventui ( ob ) prisca anglo-britannorum jura strenue & fideliter asserta : libertatem patriam ( nefarijs quorundam molitionibus paene pessundatam ) recuperatam : justitiam fortiter , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} administratam , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in ecclesiasticis {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} dissolutam , ritus pontificios , novitios , antichristianos abolitos , privilegia plebis christianae postliminio restituta , potissimum protectionem dei o. m. his omnibus alijsque innumeris consilio , bello , domi , foras gratiose potitam , ) toto orbe jure meritissimo celeberrimo , toti huic insulae aeternâ memoriâ recolendo , viris illustribus clarissimis , sclectissimis ex ordine communium in supremacuria parliam , congregatis , concionem hanc sacram , humilem illam quidem , ipsorum tamen voto jussuque prius coram ipsis habitam , nunc luce donatam , ddc . joannes owen . a sermon preached before the honourable house of commons , on the day of their publike fast , april , . acts , chap. . ver. . and a vision appeared to paul in the night , there stood a man of macedonia , and prayed him , saying , come over into macedonia , and helpe us . the kingdom of jesus christ is frequently in the scripture compared to growing things ; small in the beginning and first appearance , but increasing by degrees unto glory and perfection . the shapelesse stone cut out without hands , having neither form , nor desirable beauty given unto it , becomes a great mountain , filling the whole earth , dan. . . the small vine brought out of aegypt , quickly covers the hills with her shadow , her boughs reach unto the sea , and her branches unto the rivers , psal. . the tender plant becomes as the cedars of god ; and the grain of mustard-seed to be a tree for the fowls of the air , to make their nests in the branches thereof : mountains are made plains before it , every valley is filled , and the crooked paths made straight , that it may have a passage to its appointed period ; and all this , not only , not supported by outward advantages , but in direct opposition to the combined power of this whole creation , as fallen , and in subjection to the god of this world , the head thereof . as christ was a tender plant , seemingly easie to be broken , and a root out of a dry ground , not easily flourishing , yet liveth for ever : so his people and kingdom , though as a lily among thorns , as sheep among wolves , as a turtle dove among a multitude of devourers , yet stands unshaken , at least unshivered . the main ground and foundation of all this , is laid out , ver. , , , , of this chapter , containing a rich discovery , how all things here below , especially such as concern the gospel and church of christ , are carried along , thorow innumerable varieties , and a world of contingencies , according to the regular motions and goings forth of a free , eternall , unchangeable decree : as all inferiour orbs , notwithstanding the excentricks and irregularities of their own inhabitants , are orderly carried about by the first mover . in the . verse . the planters of the gospel are forbid to preach the word in asia , ( that part of it peculiarly so called , ) and ver. . assaying to go with the same message into bithynia , they are crossed by the spirit , in their attempts : but in my text , are called to a place , on which their thoughts were not at all fixed : which calling , and which forbidding , were both subservient to his free determination , who worketh all things according to the counsell of his own will , ephes. . . and no doubt but in the dispensation of the gospel , thorowout the world , unto this day , there is the like conformity to be found , to the patern of gods eternall decrees : though to the messengers not made known aforehand by revelation , but discovered in the effects , by the mighty working of providence . amongst other nations , this is the day of englands visitation , the day-spring from on high , having visited this people , and the sunne of righteousnesse arising upon us , with healing in his wings , a man of england hath prevailed for assistance , and the free grace of god , hath wrought us helpe by the gospel . now in this day three things are to be done , to keep up our spirits unto this duty , of bringing down our souls by humiliation . . to take us off the pride of our own performances , endeavours , or any adherent worth of our own , not for your sakes do i this , saith the lord ; be it known unto you , be ye ashamed and confounded for your own wayes , o house of israel , ( o house of england , ) ezek. . . . to root out that atheisticall corruption , which depresses the thoughts of men , not permitting them in the highest products of providence , to look above contingencies , and secundary causes , though god hath wrought all our works for us , isa. . . and known unto him are all his works from the beginning of the world , acts . . . to shew that the bulke of this people are as yet in the wildernesse , far from their resting place , like sheep upon the mountains , as once israel , jer. . . as yet wanting helpe by the gospel . the two first of these will be cleared , by discovering , how that all revolutions here below , especially every thing that concerns the dispensation of the gospel and kingdom of the lord jesus , are carried along , according to the eternally-fixed purpose of god , free in it self , taking neither rise , growth , cause nor occasion , from any thing amongst the sons of men . the third , by laying open the helpelesse condition of gospel-wanting souls , with some particular application , to all which my text directly leads me . the words in generall , are the relation of a message from heaven , unto paul , to direct him in the publishing of the gospel , as to the place , and persons wherein , and to whom he was to preach : and in them you have these four things : . the manner of it , it was by vision , a vision appeared . . the time of it , in the night . . the bringer of it , a man of macedonia . . the matter of it , helpe for the macedonians , interpreted , ver. . to be by preaching of the gospel . a little clearing of the words will make way for observations . . for the manner of the delivery of this message , it was by vision : of all the wayes that god used of old , to reveal himself unto any in extraordinary manner , which were sundry and various , heb. . . there was no one so frequent , as this of vision : wherein this did properly consist , and whereby distinguished from other wayes , of the discovery of the secrets of the lord , i shall not now discusse : in generall , visions are revelations of the minde of the lord , concerning some hidden things present or future , and not otherwise to be known : and they were of two sorts ; . revelations meerly by word , or some other more internall species , without any outward sensible appearance , which , for the most part , was the lords way of proceeding with the prophets ; which transient light or discovery of things before unknown , they called a vision . . revelations , accompanied with some sensible apparitions , and that either : . of things , as usually among the prophets , rods and pots , wheels and trees , lamps , axes , vessels , rams , goats and the like , were presented unto them . . of persons , and those according to the variety of them , of three sorts ; first , of the second person of the trinity ; and this either . in respect of some glorious beams of his deity , as to isaiah , chap. . . with joh. . . to daniel , chap. . ver. , . as afterwards to iohn , rev. . , , . to which you may adde the apparitions of the glory of god , not immediately designing the second person , as ezek. . . with reference to his humanity to be assumed , as to abraham , gen. . , . to ioshua , chap. . , , , &c. second , of angels , as unto peter , acts . . to the woman , mat. . . to iohn , rev. . , &c. third , of men , as in my text . now the severall advancements of all these wayes in dignity and preeminence , according as they clearly make out , intellectuall verity , or according to the honour and exaltation of that whereof apparition is made , is too fruitlesse a speculation for this daies exercise . our vision is of the later sort , accompanied with a sensible appearance , and is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; there be two words in the new testament signifying vision , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , coming from different verbes , but both signifying to see : some distinguish them , and say , that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is a vision , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , an appearance to a man awake ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , an appearance to a man asleep : called sometimes a dream , iob . . like that which was made to ioseph , mat. . . but this distinction will not hold : our saviour calling that vision , which his disciples had at his transfiguration , when doubtlesse they were waking , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , mat. . . so that i conceive paul had this vision waking ; & the night , is specified , as the time thereof , not to intimate his being asleep , but rather his watchfullnes , seeking counsell of god in the night which way he should apply himself , in the preaching , of the gospel : and such i conceive was that of later daies , whereby god revealed to zuinglius a strong confirmation of the doctrine of the lords supper , from exod. . . against the factours for that monstrous figment of transubstantiation . . for the second or time of this vision , i need say no more , then what before i intimated . . the bringer of the message , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he was a man of macedonia in a vision : the lord made an appearance unto him , as of a man of macedonia ; discovering even to his bodily eyes a man , and to his minde , that he was to be conceived as a man of macedonia : this was , say some , an angel , the tutelar angel of the place , say the popish expositors , or the genius of the place , according to the phrase of the heathens , of whom they learned their daemonologie , perhaps him , or his antagonist , that not long before appeared to brutus all philippi : but these are pleasing dreams : us it may suffice , that it was the appearance of a man , the minde of paul being enlightened to apprehend him as a man of macedonia : and that with infallible assurance , such as usually accompanieth divine revelations , in them to whom they are made , as jer. . . for upon it , luke affirmeth , ver. . they assuredly concluded , that the lord called them into macedonia . . the message it self is a discovery of the want of the macedonians , and the assistance they required , which the lord was willing should be imparted unto them : their want is not expressed , but included in the assistance desired , and the person unto whom for it they were directed . had it been to help them in their estates , they should scarcely have been sent to paul , who i believe , might for the most-part say with peter , silver and gold have i none . or had it been with a complaint , that they , who from a province of greece , in a corner of europe , had on a sudden been exalted into the empire of the eastern world , were now enslaved to the roman power and oppression , they might better have gon to the parthians , then the only state in the world , formidable to the romans : paul , though a military man , yet fought not with neroe's legions , the then visible devil of the upper world , but with legions of hell , of whom the earth was now to be cleared ; it must be a soulwant , if he be entrusted with the supplying of it . and such this was , help from death , hell , satan , from the jaws of that devouring lion : of this the lord makes them here to speak , what every one in that condition ought to speak , help for the lords sake , it was a call to preach the gospel . the words being opened , we must remember what was said before of their connexion with the verses foregoing ; wherein the preachers of the gospel , are expressely hindred from above , from going to other places , and called hither . whereof no reason is assigned , but only the will of him that did imploy them : and that no other can be rendred , i am further convinced , by considering the empty conjectures of attempters . god fore-saw that they would oppose the gospel , saies our beda : so say i might he of all nations in the world , had not he determined to send his effectuall grace for the removall of that opposition : besides , he grants the means of grace to despisers , matth. . . they were not prepared for the gospel , says oecumenius : as well say i as the corinthians , whose preparations you may see , cor. . , , . or any other nation , as we shall afterwards declare ; yet to this foolish conjecture adhere the papists and arminians . god would have those places left for to be converted by john , saies sedulius , yet the church at ephesus the cheif city of those parts was planted by paul , says ignatius , and irenaeus . he foresaw a famine to come upon those places , says origen ; from which he would deliver his own , and therefore it seems , left them to the power of the devil . more such fancies might we recount , of men , unwilling to submit to the will of god ; but upon that as the sole discriminating cause of these things we rest , and draw these three observations . . the rule whereby all things are dispensed here below , especially in the making out of the means of grace , is the determinate will and counsell of god : stay not in asia , go not into bithynia , but come to macedonia , even so , o father , for so , &c. . the sending of the gospel to any nation , place or persons rather then others , as the means of life and salvation , is of the meer free grace and good pleasure of god . stay not in asia , &c. . no men in the world want help , like them that want the gospel . come and help us . begin we with the first of these , the rule whereby , &c. or all events and effects , especially concerning the propagation of the gospel , and the church of christ , are in their greatest variety , regulated by the eternall purpose and counsell of god : all things below in their events , are but the wax , whereon the eternall seal of his purpose , hath left its own impression , and they every way answer unto it . it is not my minde to extend this to the generality of things in the world , nor to shew how the creature , can by no means deviate from that eternall rule of providence whereby it is guided , no more then an arrow can avoid the mark , after it hath received the impression of an unerring hand , or well-ordered wheels not turne , according to the motion given them by the master spring , or the wheels in ezekiels vision move irregularly to the spirit of life that was in them . nor yet secondly , how that , on the other side , doth no way prejudice the liberty of second causes , in their actions agreeable to the natures they are indued withall . he who made and preserves the fire , yet hinders not , but that it should burne , or act necessarily agreeable to its nature ; by his making , preserving and guiding of men , hindreth not , yea effectually causeth , that they work freely , agreeable to their nature . nor yet thirdly , to clear up what a straight line runs thorow all the darknes , confusion and disorder in the world , how absolutely , in respect of the first fountain , and last tendance of things , there is neither deformity , fault , nor deviation , every thing that is amisse , consisting in the transgression of a morall rule , which is the sin of the creature , the first cause being free : as he that causeth a lame man to goe , is the cause of his going , but not of his going lame : or the sun exhaling a smell from the kennell , is the cause of the smell , but not of its noisomnesse , for from a garden his beams raise a sweet savour : nothing is amisse but what goeth off from its own rule , which he cannot do , who will do all his pleasure , and knows no other rule . but omitting these things , i shall tie my discourse to that which i cheifly aimed at in my proposition , viz. to discover how the great variety which we see in the dispensation of the means of grace , proceedeth from , and is regulated by some eternall purpose of god , unfolded in his word . to make out this , we must lay down three things . . the wonderfull variety in dispensing of the outward means of salvation , in respect of them , unto whom they were granted , used by the lord since the fall : i say , since the fall , for the grace of preserving from sin , and conti●●ing with god , had been generall , universally extended to every creature , but for the grace of rising from sin , and coming again unto god , that is made exceeding various , by some distinguishing purpose . . that this outward dispensation being presupposed , yet in effectuall working upon particular persons , there is no lesse variety , for he hath mercy on whom he will have mercy . . discover the rules of this whole administration . . for the first , the promise was at first made unto adam , and by him doubtlesse conveied to his issue ; and preached to the severall generations , which his eyes beheld , proceeding from his own loyns : but yet by the wickednes of the old world , all flesh corrupting their waies , we may easily collect , that the knowledge of it quickly departed from the most : sin banishing the love of god from their hearts , hindred the knowledge of god from continuing in their mindes . . after many revivings , by visions , revelations , and covenants , it was at length called in from the wide world , and wholly restrained to the house , family and seed of abraham : with whom alone , all the means of grace continued , for thrice fourteen generations ; they alone were in goshen , and all the world besides in thick darknes : the dew of heaven was on them as the fleece , when else all the earth was dry . god shewed his word unto jacob , his statutes and judgements unto israel , he hath not dealt so with any nation , psal. . , . the prerogative of the jews was cheifly in this , that to them were committed the oracles of god , rom. . to them pertained the adoption , and the glory , the covenants and the giving of the law , the service of god and the promises , rom. . . . but when the fulnes of time came , the son of god being sent in the likenes of sinfull flesh , he drew all men unto him : and god , who had before winked at the time of their ignorance , then called them every where to repent : commanding the gospel to be preached , to the universality of reasonable creatures , and the way of salvation to be proclaimed unto all ; upon which , in few years the sound of the gospel went out into all nations , and the sun of righteousnes displayed his beams upon the habitable parts of the earth . . but yet once more this light , by satan and his agents , persecutours and seducers , is almost extinguished , as was foretold , thes. . remaining but in few places , and burning dim where it was , the kingdom of the beast being full of darknes , revel. . . yet god again raiseth up reformers , and by them kindles a light , we hope , never to be put out . but alas , what a spot of ground doth this shine on , in comparison of the former vast extents and bounds of the christian world . now is all this variety , think you , to be ascribed unto chance , as the philosopher thought the world was made by a casuall concurrence of atomes ? or hath the idol free-will , with the new goddesse contingency , ruled in these dispensations ? truly neither the one nor the other , no more then the fly raised the dust , by sitting on the chariot wheel ; but all these things have come to passe , according to a certain unerring rule , given them by gods determinate purpose and counsell . secondly , presupposing this variety in the outward means , how is it that thereupon , one is taken , another left ? the promise is made known to cain and abel ; one the first murtherer , the other the first martyr ; jacob and esau , had the same outward advantages , but the one becomes israel , the other edom , the one inherits the promises , the other sels his right for a messe of pottage : at the preaching of our saviour , some believed , some blasphemed ; some said he was a good man , others said , nay , but he deceiveth the people : have we not the word in its power this day , and do we not see the like various effects , some continuing in impenitency , others in sincerity closing with jesus christ ? now what shall we say to these things ? what guides these wheels ? who thus stears his word for the good of souls ? why this also , as i said before , is from some peculiarly distinguishing purpose of the will of god . to open the third thing proposed , i shall shew , first , that all this variety is according to gods determinate purpose , and answereth thereunto ; secondly , the particular purposes from whence this variety proceedeth . . ephes. . . he worketh all things according to the counsell of his own will : as man may be said to erect a fabrick , according to the counsell of his will , when he frameth it before in his minde , and maketh all things in event , answer his preconceived platform ; all things , ( especially {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , all those things , of which the apostle there treateth , gospel-things ) have their futurition , and manner of being , from his eternall purpose : whence also is the idea in the minde of god , of all things with their circumstances , that shall be : that is the first mover , continuing it self immoveable : giving to every thing a regular motion , according to the impression which from that it doth receive : for known unto him are all his works from the beginning of the world , act. . . if any attendants of actions , might free and exempt them , from the regular dependance we insist upon , they must be either contingency or sin ; but yet for both these , we have , besides generall rules , clear particular instances : what seems more contingent and casuall , then the unadvised slaying of a man , with the fall of the head of an axe from the helve , as a man was cutting wood by the way side ? deut. . . yet god assumes this as his own work , exod. . . the same may be said of free agents , and their actions : and for the other , see act. . , . in the crucifying of the sonne of gods love , all things came to passe according as his counsell had before determined that it should be done . now how in the one of these liberty is not abridged , the nature of things not changed in the other , sinne is not countenanced , belongs not to this discourse : the counsell of the lord then standeth for ever , and the thoughts of his heart are unto all generations , psal. . . his counsell standeth , and he will do all his pleasure , isa. . . for he is the lord , and he changeth not , mal. . . with him is neither variablenes nor shadow of turning , james . . all things that are , come to passe in that unchangeable method , which he hath laid them down from all eternity . . let us look peculiarly upon the purposes according to which the dispensations of the gospel , both in sending , and withholding it do proceed . . for the not sending of the means of grace unto any people , whereby they hear not the joyfull sound of the gospel , but have in all ages followed dumb idols , as many doe unto this day . in this chapter of which we treat , the gospel is forbidden to be preached in asia and bithynia , which restraint the lord by his providence , as yet continues to many parts of the world : now the purpose from whence this proceedeth , and whereby it is regulated , you have rom. . . what if god willing to shew his wrath , and to make his power known , endured with much long suffering the vessels of his wrath fitted to destruction , compared with matth. . , . thou hast hid these things from the prudent and wise , even so , o father , for so it seemed good before thee : and with acts . . he suffered all nations to walk in their own ways : now gods not sending the truth , hath the same designe and aim with his sending , the efficacy of errour , viz. that they all may be damned , who have it not : there being no other name under heaven , whereby they may be saved , but only that which is not revealed unto them : god in the mean time , being no more the cause of their sins , for which they incurre damnation , then the sun is the cause of cold and darknes , which follow the absence thereof : or he is the cause of a mans imprisonment for debt , who will not pay his debt for him , though he be no-way obliged so to doe : so then the not sending of the gospel to any people , is an act regulated by that eternall purpose of god , whereby he determineth to advance the glory of his justice , by permitting some men to sin , to continue in their sin , and for sin to send them to their own place ; as a kings not sending a pardon to condemned malefactors , is an issue of his purpose , that they shall die for their faults . when you see the gospel strangely , and thorow wonderfull varieties , and unexpected providences , carried away from a people , know , that the spirit which moves in those wheels , is that purpose of god which we have recounted . . to some people , to some nations , the gospel is sent , god calls them to repentance and acknowledgement of the truth , as in my text , macedonia : and england the day wherein we breath . now there is in this a two-fold aim : . peculiar towards some in their conversion ; . generall towards all for conviction , and therefore it is acted according to a two-fold purpose , which carries it along , and is fulfilled thereby . first , his purpose of saving some in and by iesus christ , effectually to bring them unto himself , for the praise of his glorious grace : upon whomsoever the seal of the lord is stamped , that god knows them and ownes them as his , to them he will cause his gospel to be revealed . acts . . paul is commanded to abide at corinth , and to preach there , because god had much people in that city : though the devil had them in present possession , yet they were gods in his eternall counsel . and such as these they were , for whose sake the man of macedonia is sent on his message . have you never seen the gospel hover about a nation , now and then about to settle , and anon scared and upon wing again , yet working thorow difficulties , making plains of mountains , and filling valleys , overthrowing armies , putting aliens to flight , and at length taking firm root like the cedars of god ? truly if you have not , you are strangers to the place wherein you live . now what is all this , but the working of the purpose of god to attain its proposed end , of gathering his saints to himself . in effectuall working of grace also , for conversion and salvation , whence do you thinke it takes its rule and determination , in respect of particular objects , that it should be directed to iohn , not iudas ; simon peter , not simon magus ? why only from this discriminating counsel of god from eternity , to bring the one , and not the other to himself by christ , acts . . the lord added to the church such as should be saved . the purpose of saving , is the rule of adding to the church of beleevers . and acts . . as many beleeved as were ordained to eternall life . their fore-ordaining to life eternall , gives them right to faith and belief . the purpose of gods election is the rule of dispensing saving grace . secondly , his purpose of leaving some inexcusable in their sins , for the further manifestation of his glorious justice , is the rule of dispensing the word unto them : did you never see the gospel sent or continued to an unthankefull people , bringing forth no fruits meet for it ? wherefore it is so sent , see isa. . , . which prophecie you have fulfilled , ioh. . , . in men described , iude . and pet. . . but here we must strike sail , the waves swell , and it is no easie task to sail in this gulfe , the righteousnesse of god is a great mountain , ( easie to be seen ) but his judgements like the great deep , ( who can search into the bottom thereof ? ) psal. . . and so i hope ▪ i have discovered , how all things here below , concerning the promulgation of the gospel , are , in their greatest variety , straightly regulated by the eternall purposes and counsel of god . the vses of it follow . to discover whence it is , that the worke of reforming the worship of god , and setling the almost departing gospel , hath so powerfully been carried along in this nation : that a beautifull fabrick is seen to arise in the middest of all oppositions , with the confusion of axes and hammers sounding about it : though the builders have been forced ofttimes , not only with one hand , but with both to hold the weapons of warre : that although the wheels of our chariots have been knocked off , and they driven heavily , yet the regular motions of the superiour wheels of providence , have carried on the designe , towards the resting place aimed at ; that the ship hath been directed to the port , though the storm had quite pusled the pilots and mariners ; even from hence , that all this great variety , was but to worke out one certain fore-appointed end , proceeding in the tracts and paths , which were traced out for it from eternity ; which though they have seemed to us a maze or labyrinth , such a world of contingencies and various chances hath the worke passed thorow ; yet indeed all the passages thereof have been regular and straight , answering the platform laid down for the whole in the counsell of god . daniel , chap. . makes his supplication for the restauration of ierusalem , ver. . an angel is sent to tell him , that at the beginning of his supplication the commandment came forth , viz. that it should be accomplished ; it was before determined , and is now set on worke : but yet what mountains of opposition , what hinderances lay in the way ? cyrus must come to the crown , by the death or slaughter of darius ; his heart be moved to send some to the worke ; in a short time cyrus is cut off ; now difficulties arise from the following kings : what their flattering counsellours , what the malignant nations about them conspired , the books of nehemiah and ezra sufficiently declare . whence , ver. . the angel tells daniel , that from the commandment , to restore and build ierusalem , unto messia the prince , shall be weeks , and weeks , the street shall be built again , and the wall in troublesome times : that is , it shall be weeks to the finishing of ierusalem , and thence to messia the prince , weeks ; weeks , that is , years , for so much it was * , from the decree of cyrus , to the finishing of the wall by nehemiah : of which time the temple , as the jews affirmed , was all but yeers in building , ioh. . . during which space , how often did the hearts of the people of god faint in their troubles , as though they should never have seen an end , and therefore ever and anon were ready to give over , as hag. . . but yet ye see the decree was fixed , and all those varieties , did but orderly worke in an exact method , for the glorious accomplishment of it . englands troubles , have not yet endured above half the odd yeers of those reformers task , yet , good god , how short breathed are men ! what fainting is there ? what repining , what grudging against the waies of the lord ? but , let me tell you , that as the water in the stream will not go higher then the head of the fountain , no more will the work● in hand , be carried one step higher , or beyond the aim of its fountain , the counsel of god , from whence it hath its rise : and yet as a river will break thorow all oppositions , and swell to the height of mountains , to go to the sea , from whence it came ; so will the stream of the gospel , when it comes out from god , break down all mountains of opposition , and not be hindred from resting in its appointed place . it were an easie thing to recall their mindes , to some trembling periods of time , when there was trembling in our armies , and trembling in our counsels , trembling to be ashamed , to be repented of , trembling in the city and in the countrey , and men were almost at their wits end for the sorrows and fears of those dayes : and yet we see how the unchangeable purpose of god , hath wrought strongly thorow all these straits , from one end to another , that nothing might fall to the ground , of what he had determined . if a man in those daies had gone about to perswade us , that all our pressures were good omens , that they all wrought together for our good , we could have been ready to cry with the woman , who when she had recount●d her griefs ●o the physicians and he still replied , they were good signes , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , good signes have undone me , these good signes will be our ruin ; yet behold ( we hope ) the contrary . our day hath been like that mentioned , zech. . , . a day whose light is neither clear nor dark , a day known only to the lord , seeming to us to be neither day nor night : but god knew all this while that it was a day , he saw how it all wrought for the appointed end : and in the evening , in the close , it will be light , so light as to be to us discernable . in the mean time , we are like unskilfull men , going to the house of some curious artist , so long as he is about his worke , despise it as confused ; but when it is finished , admire it as excellent : whilest the passages of providence are on us , all is confusion , but when the fabrick is reared , glorious . learn to look upon the wisedom of god , in carrying all things , thorow this wonderfull variety , exact●y to answer his own eternall purpose : ●uffering so many mountains to lie in the way of reforming his churches , and setling the gospel , that his spirit may have the glory , and his people the comfort in their removall . it is an high and noble contemplation , to consider the purposes of god , so far as by the event revealed , and to see what impressions his wisedom and power do leave upon things accomplished here below , to read in them a temporary history of his eternall counsels . some men may deem it strange , that his determinate will , which gives rule to these things , and could in a word have reached its own appointment , should carry his people so many journies in the wildernesse , and keep u● thus long in so low estate ▪ i say , not to speak of his own glory , which hath sparkled forth of this flinty opposition , there be divers things , things of light , for our good , which he hath brought forth out of all that darkenesse , wherewith we have been overclouded : take a few instances . . if there had been no difficulties , there had been no deliverances : and did we never finde our hearts so inlarged towards god upon such advantages , as to say , well , this daies temper of spirit , was cheaply purchased by yesterdaies anguish and fear ? that was but a being sick at sea . . had there been no tempests and storms , we had not made out for shelter : did ye never run to a tree for shelter in a storm , and finde fruit which ye expected not ? did ye never go to god for safegard in these times , driven by outward stormes , and there finde unexpected fruit , the peaceable fruit of righteousnesse , that made you say , happy tempest , which cast me into such an harbour ? it was a storm that occasioned the discovery of the golden mines of india : hath not a storm driven some to the discovery of the richer mines of the love of god in christ ? . had not esau come against him , with men , jacob had not been called israel ; he had not been put to it , to try his strength with god , and so to prevail . who would not purchase with the greatest distresse that heavenly comfort , which is in the return of prayers ? the strength of gods jacobs in this kingdom , had not been known , if the esaus had not come against them . some say , this war hath made a discovery of englands strength , what it is able to do . i thinke so also , not what armies it can raise against men , but with what armies of prayers and tears it is able to deal with god . had not the brethren strove in the wombe , rebekah had not asked , why am i thus ? nor received that answer , the elder shall serve the younger : had not two sorts of people strugled in the wombe of this kingdom , we had not sought , nor received such gracious answers . thus do all the various motions of the lower wheels , serve for our good , and exactly answer the impression they receive from the master spring , the eternall purpose of god . of this hitherto . the sending of the gospel to any one nation , rather then another , as the means of life and salvation , is of the meer free grace and good pleasure of god . now before i come to make out the absolute independency and freedom of this distinguishing mercy , i shall premise three things . first , that the not sending of the gospel to any person or people , is of gods meer good pleasure , and not of any peculiar distinguishing demerit in that person or people . no man or nation doth majorem ponere obicem , lay more or greater obsta●les against the gospel then another . there is nothing imaginable to lay a block in the passage thereof , but only sin : now these sins , are , or may be , of two sorts ; either first , against the gospel it self , which may possibly hinder the receiving of the gospel , but not the sending of it , which it presupposeth . secondly , against the covenant they are under , and the light they are guided by , before the beams of the gospel shine upon them : now in these , generally all are equall , all having sinned and come short of the glory of god : and in particular sins against the law and light of nature , no nation have gone farther then they which were soonest enlightned with the word , as afterwards will appear : so that the sole cause of this , is the good pleasure of god , as our saviour affirmeth , mat. . , . secondly , that sins against the covenant of works , which men are und●r , before the gospel comes unto them , cannot have any generall demerit , that the means of life and salvation by free grace should not be imparted to them . it is true , all nations have deserved to be turned into hell , and a people that have had the truth , and detained it in ungodlinesse , deserve to be deprived of it . the first , by vertue of the sanction of the first broken covenant : the other , by sinning against that , which they had of the second ; but that men in a fallen condition , and not able to rise , should hereby deserve not to be helped up , needeth some distinction to clear it . there is then a two-foold demerit and indignity : one meerly negative , or a not deserving to have good done unto us : the other positive , deserving that good should not be done unto us . the first of these , is found in all the world , in respect of the dispensation of the gospel : if the lord should bestow it only on those who do not , not deserve it , he must for ever keep● it closed up in the eternall treasure of his his own bosom . the second is found directly in none , in respect of that peculiar way which is discovered in the gospel , because they had not sinned against it : which rightly considered , gives no small lustre to the freedom of grace . thirdly , that there is a right in the gospel , and a fitnesse in that gracious dispensation , to be made known to all people in the world ; that no singular portion of the earth should be any longer an holy land , or any mountain of the world lift up its head above its fellows . and this right hath a double foundation . first , the infinite value and worth of the bloud of christ , giving fulnesse and fitnesse to the promises founded thereon , to be propounded to all man-kinde , for through his bloud , remission of sins is preached to whosoever beleeves on him , acts . . to every creature , mat. . . god would have a price of that infinite value for sin , laid down , as might justly give advantage , to proclaim a pardon indifinitely to all that will come in , and accept of it , there being in it no defect at all , ( though intentionally only a ransom for some ) but that by it , the world might know that he had done whatsoever the father commanded him , jo. . . secondly , in that ●●conomy and dispensation of the grace of the new covenant , breaking forth in these later daies , whereby all externall distinction , of places and ●ersons , people and nations being removed , jesus christ taketh all nations to be his inheritance , dispensing to all men the grace of the gospel , bringing salvation , as seemeth best to him : tit. . , . for being lifted up , he drew all unto him , having redeemed us with his bloud , out of every kinred and tongue , people and nation , apoc. . . and on these two grounds it is , that the gospel hath in it self a right and fitnesse , to be preached to all , even as many as the lord our god shall call . these things being premised , i come to the proof of the assertion . deut. . , . moses is very carefull in sundry places to get this to take an impression upon their spirits , that it was meer free grace that exalted them into that condition and dignity wherein they stood , by their approach unto god , in the enjoyment of his ordinances : in this most cleerly rendring the cause of gods love in chusing them , mentioned , ver. . to be only his love , ver. . his love towards them is the cause of his love , his free love eternally determining , of his free love actually conferring those distinguishing mercies upon them : it was not for their righteousnesse , for they were a stiffnecked people , d●ut. . mat. . ▪ . our saviour laying both these things together , the hiding of the mysteries of salvation from some , and revealing them to others , renders the same reason and supreme cause of both , of which no account can be rendred , only the good pleasure of god . i thanke thee , father : and if any will proceed higher , and say , where is the justice of this , that men equally obnoxious , should be thus unequally accepted ? we say with paul , that he will have mercy on whom he will have mercy , and whom he will he hardneth , and who art thou , o man , that disputest against god ? si tu es homo , & ego homo , audtamus dicentem , o homo , tu quis : to send a pardon to some that are condemned , suffering the rest to suffer , hath no injustice . if this will not satisfie , let us say with the same apostle , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rom. . . o the depth of the , &c. yea so far is it from truth , that god should dispense , and grant his word and means of grace , by any other rule , or upon any other motive then his own will and good pleasure , that we finde in the scripture the direct contrary to what we would suppose , even , mercy shewed to the more unworthy , and the more worthy passed by , reckoning worthinesse and unworthinesse by lesse or greater sin , with lesse or more endeavours . christ preaches to chorazin and bethsaida which would not repent , and at the same time denies the word to tyre and zidon , which would have gotten on sackcloth and ashes , when the other continued delicate despisers , mat. . . ezekiel is sent to them that would not hear him , passing by them that would have hearkened , chap. . . which is most clear , rom. . , . the gentiles which followed not after righteousnesse , have attained to righteousnesse , even the righteousnesse , of faith ; but israel which followed after the law of righteousnesse , have not attained to it . if in the dispensation of the gospel , the lord had had any respect to the desert of people , corinth that famous place of sinning , had not so soon enjoyed it , the people whereof , for worship , were led away with dumbe idols , cor. . . and for their lives , ye have them drawn to the life , cor. . , , . fornicatours , idolaters , adulterers , effeminate , abusers of themselves with man-kinde , thieves , covetous , drunkards , revilers , extortioners , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which is to be repeated , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , some of you were fornicatours , some idolaters , but ye are sanctified : seem not these to the eye of flesh goodly qualifications — for the gospel of jesus christ ? had these men been dealt withall , according as they had disposed themselves , not fitter fuell for hell could the justice of god require : but yet ye see , to these the gospel comes , which the first , a light shines to them that sit in darknesse and in the shadow of death . if god send or grant the gospel , which is the means of grace , upon any other ground , but his meer good pleasure ; then it must be an act of remunerative justice : now there is no such justice in god towards the creature , but what is founded upon some preceding covenant , or with promise of god to the creature , which is the only foundation of all relation between god and man , but only those that attend creation and sovereignty . now what promise do you finde made to , or covenant with a people , as yet without the gospel : i mean conditionall promises , inferring any good to be bestowed on any required performance on their part ? free , absolute promises there are , innumerable , that light should shine to them that were in darkenesse , and those to be called gods people which were not his people ; but such as depend on any condition on their part to be fulfilled , we finde none . god bargains not with the creature about the gospel knowing how unable he is to be merchant for such pearls . if a man had all that goodnesse which may be found in man , without jesus christ , they would not in the least measure procure a discovery of him . i deny not but god may , and perhaps sometimes doth reveal himself to some in a peculiar and extraordinary manner . whereunto tends that story in aquinas , of a corps taken up in the daies of constantine and irene , with a plate of gold , and this inscription in it , christus nascetur ex virgine , ego credo in illum , o sol sub irenae & constantini temporibus iterum me videbis . but that this should be regular unto men living , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in justin martyrs phrase , or using their naturals aright , ( which is impossible they should , the right use of naturals depending on supernaturals ) is wide from the word . if there be any outward motive of granting the gospel unto any , it is some acceptable performances of theirs , holding up to the rule and will of god : now this will and rule having no saving revelation but by the gospel , which should thus be procured by acts agreeable unto it , makes up a flat contradiction , supposing the revelation of the gospel , before it be revealed ; doubtlesse according to all rules of justice to us made known , it is an easier thing , to d●serve heaven by obedience , now under the covenant of works , then being under that covenant , to do any thing that might cause a new way of salvation , such as the gospel is , to be revealed . with some observations i descend to application . first , there is the same reason of continuing the gospel unto a people , as of sending it ; especially if oppositions rise high , apt and able in them●elves for its removall : never nation as yet enjoyed the word , that deserved the continuance of the word . god hath alwaies something agaist a people , to make the continuing of his grace , to be of grace , the not removing of his love , to be meerly of love , and the preaching of the gospel , to be a mercy of the gospel , free and undeserved . though there be worke , and labour , and patience for christs sake at ephesus , yet there is somewhat against ephesus , rev. . , . for which he might justly remove his candlestick ; and if he doth it not , it is of the same mercy that first set it there . as god layes out goodnesse and grace in the entrance , so patience , long-suffering and firebearance in the continuance ; he bears with our manners , whilst we grieve his spirit . look upon the face of this kingdom , and view the body of the people , thinke of the profanenes , vill●ny , trampleing upon the bloud of jesus , ignorance , contempt of god and his waies , despising his ordinances , reviling his servants , branding and defaming the power of godlines , persecuting and tearing one another , and yet hear the joifull sound of the word in every corner ; and you will quickly conclude , that you see a great fight of gods love against our sins , and not of our goodnes for his love . secondly , there is the same reason of the reformation and the doctrine of the gospel corrupted with errour , and of the worship of god , collapsed with superstition , as of the first implantation of the gospel : god in his just judgement of late ages , had sent upon the western world the effi●acy of errour , that they should beleeve lies , because they received not the love of the truth , as he fore-told , thes. . now whence is it , that we see some of the nations thereof as yet suffered to walke in their own waies , others called to repentance , some wildernesses turned into green pastures for the flock of god , and some places made barren wildernesses for the wickednesse of them that dwell therein ? how comes it , that this iland glories in a reformation , and spain sits still in darknes ? is it because we were better then they ? or lesse engaged in antichristian delusions ? doubtlesse no : no nation in the world drank deeper of that cup of abomination ; it was a proverbiall speech amongst all , england was our good asse ( a beast of burthen ) for ( antichrist whom they called ) the pope : nothing but the good pleasure of god and christ freely comming to refine us , mal. . , , , . caused this distinction . though men can do nothing towards the procuring of the gospel , yet men may do much for the expulsion of the gospel : if the husbandmen prove idle or self-seekers , the vineyard will be let to others ; and if the people love darknesse more then light , the candlestick will be removed ; let england beware . now this men may do , either upon the first entrance of the gospel , or after some continuance of it : the gospel spreading it self over the earth , findes entertainment , like that of mens seeking plantations amongst barbarous nations , sometimes kept out with hideous outcries , at the shore , sometimes suffered to enter with admiration , and a little after violently assaulted . in the first way , how do we finde the jews , putting far from them the word of life , and rejecting the counsel of god at its first entrance , calling for night at the rising of the sun ? hence , acts . . paul concludes his sermon to them , with , hear , ye despisers , wonder and perish : and ver. . it was necessary the word should be preached to them , but seeing they judged themselves unworthy , they were forsaken : and ver. . they shake off the dust of their feet against them , a common symbol in those daies , of the highest indignation and deepest curse : the like stubbornes we finde in them , acts . whereupon the apostle wholly turned himself to the gentiles , ver. . how many nations of europe , at the beginning of the reformation , rejected the gospel of god , and procured christ , with the gadarens , to depart as soon as he was extred , will be found at the last day , written with the bloud of the martyrs of jesus , that suffered amongst them ? secondly , after some continuance ; so the church of laodicea , having for a while enjoyed the word , fell into such a tepid condition , so little moved with that fire that christ came to send upon the earth , rev. . , . that the lord was even sick and weary with bearing them . the church of rome , famous at the first , yet quickly , by the advantage of outward supportments and glorious phansies , became head of that fatall rebellion against jesus christ , which spread it self over most of the churches in the world ; god hereupon . sending upon them the efficacy of errour to beleeve a lie , that they all might be damned that beleeved not the truth , but had pleasure in unrighteousnesse , thes. . suffering them to det●in the empty names of church and gospel , which because they usurpe , only for their advant●ge here , to appear glorious , the lord will use for the advancing of his justice hereafter , to shew them inexcusable . o lord , how was england of late by thy mercy delivered from this snare ? a captain being chosen for the return of this people into egypt : on how hath thy grace fought against our backsliding ? and let none seek to extenuate this mercy , by catalogues of errours still amongst us , there is more danger of an apostasy against christ , and rebellion against the truth , in one babylonish errour , owned by men , pretending to power and jurisdiction over others , then in five hundred , scattered amongst inconsiderable disunited individuals : i would to god , we could all speake , and think the s●me things , that we were all of one minde , even in the most minutulous differences that are now amongst us ; but yet the truth is , the kingdom of jesus christ never shakes amongst a people , untill men pretending to act , with a combined mixed power , of heaven and earth , unto which all sheaves must bow or be threshed , doe by vertue of this trust , set up and impose things or opinions deviating from the rule , as it was in the papacy , errours owned by mixed associations . civill and ecclesiasticall are for the most part incurable , be they never so absurd and foolish : of which the lutheran ubiquities and consubstantiation are a tremendous example : these things being presupposed . let no flesh glory in themselves , but let every mouth be stopped , for we have all sinned , and come short of the glory of god . who hath made the possessors of the gospel to diff●r from others ? or what have they that they have not received ? cor. . . why are these things hidden from the great and wise of the world , and revealed to babes and children , but because , o father , so it pleased thee ? mat. . . he hath mercy on whom he will have mercy , and whom he will he hardeneth , rom. . ah lord , if the glory and pomp of the world might prevail with thee to send thy gospel , it would supply the room of the cursed alchoran , and spread it self in the palaces of that strong lion of the east , who sets his throne upon the necks of kings ; but alas , jesus christ is not there . if wisedom , learning , pretended gravity , counterfeit holinesse , reall pollicy were of any value in thine eies , to procure the word of life , it would be as free and glorious at rome as ever ; but alas , antichrist hath his throne there , jesus christ is not there . if will-worship and humilities , neglect of the body , macerations , superstitions , beads , and vainly repeated praiers , had any efficacy before the lord , the gospel perhaps might be in the cells of some recluses and monks ; but alas , jesus christ is not there . if morall vertues , to an amazement , exact civill honesty and justice , that soul of humane society , could have prevailed ought , the heathen worthies in the daies of old , had had the promises ; but alas , iesus christ was farre away . now if all these be passed by , to whom is the report of the lord made known ? to whom is his arm revealed ? why ! to an handfull of poor sinners amongst the nations formerly counted feirce and barbarous . and what shall we say to these things ? o {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , o the depth , &c. let england consider with fear and trembling the dispensation that it is now under , i say , with fear and trembling : for this day is the lords day , wherein he will purge us or burne us , according as we shall be found silver or drosse : it is our day , wherein we must mend or end : let us look to the rock from whence we were hewed , and the hole of the pit from whence we were digged ; was not our father an amorite , and our mother an hittite ? are we not the posterity of idolatrous progenitors ? of those who worshipped them who by nature were no god● ? how often also hath this land forfeited the gospel ? god having taken it twice away , who is not forward to seize upon the forfeiture . in the very morning of the gospel , the sun of righteousnes shone upon this land , and they say the first potentate on the earth , that owned it , was in britain : but as it was here soon professed , so it was here soon abused . that part of this isle which is called england , being the first place , i read of , which was totally bereaved of the gospel ; the sword of the then pagan saxons fattening the land with the blood of the christian inhabitants ; and in the close wholly subverting the worship of god . long it was not ere this cloud was blown over , and those men who had been instruments to root out others , submitted their own necks to the yoke of the lord , and under exceeding variety in civill affairs , enjoyed the word of grace : untill by insensible degrees , like summer unto winter , or light unto darknes , it gave place to antichristian superstition , and left the land in little lesse then a paganish darknes , drinking deep of the cup of abominations , mingled for it by the roman harlot ; and is there mercy yet in god to recover a twice-lost over backsliding people ? might not the lord have said unto us , what shall i do unto thee , oh island ? how shall i make thee as admah ? how shall i set thee as zeboim ? but his heart is turned within him , his repentings are kindled together : the dry bones shall live , and the fleece shall be wet , though all the earth be dry . god will again water his garden , once more purge his vineyard , once more of his own accord he will take england upon liking , though he had twice deservedly turned it out of his service ; so that coming as a refiners fire , and as fullers soap to purify the sons of levi , to purge them as gold and silver , to offer to the lord an offering in righteousnes , to reform his churches , england , as soon as any , hath the benefit and comfort thereof : nay , the reformation of england shall be more glorious then of any nation in the world , being carried on , neither by might nor power , but onely by the spirit of the lord of hosts . but is this the utmost period of englands sinning , and gods shewing mercy , in continuing and restoring of the gospel ? no truly : we again in our daies have made forfeiture of the purity of his worship , by an almost universall treacherous apostasy : from which the free grace , and good pleasure of god hath made a great progresse again towards a recovery . there are two sorts of men , that i finde exceedingly ready to extenuate and lessen the superstition and popish tyranny of the former daies , into which we were falling . first , such as were industriously instrumentall in it , whose suffrages had been loud , for the choice of a captain to returne into egypt : men tainted with the errours , and loaded with the preferments of the times : with all those who blindly adhere to that faction of men , who as yet covertly drive on that designe . to such as these , all was nothing , and to them it is no mercy to be delivered . and the truth is , it is a favour to the lambe and not the wolfe , to have him taken out of his mouth : but these men have interest by those things which have no ears , against which there is no contending . secondly , such as are disturbed in their opticks , or have gotten false glasses , representing all things unto them in dubious colours : which way soever they look . they can see nothing but errours , errours of all sizes , sorts , ●ects , and sexes . errours and heresies , from the beginning to the end , which hath deceived some men not of the worst , and made them think . that all before was nothing , in comparison of the present confusion . a great signe they felt it not , or were not troubled at it ; as if men should come into a field , and seeing some red weeds and cockle among the corne , should instantly affirm , there is no corne there , but all weeds , and that it were much better the hedges were down , and the whole field laid open to the boar of the forest ; but the harvest will one day shew the truth of these things . but that these apprehensions may not too much prevail , to the vilifying and extenuating of gods mercy , in restoring to us the purity and liberty of the gospel : give me leave in a few words , to set out the danger of that apostasy , from which the good pleasure of god hath given us a deliveranc● . i shall ●●stance onely in a few things : observe then that . first , the darling errours of late years , were all of them stones of the old babel , closing and coupling with that tremendous 〈◊〉 : which the man of sin had erected to dethrone jesus christ : came out of the belly of that trojan horse , that fatall engine , which was framed to betray the city of god . they were popish errours , such as whereof that apostasy did consist , which onely is to be looked upon , as the great adverse state to the kingdom of the lord christ . for a man to be disorderly in a civill state , yea often times through turbulency to break the peace , is nothing to an underhand combination with some formidable enemy , for the utter subversion of it . heedles and headles errours may breed disturbance enough , in scattered individualls , unto the people of god : but such as tend to a peace and association , cum ecclesia malignantium , tending to a totall subversion of the sacred state , are far more dangerous . now such were the innovations of the late hierarchists ; in worship , their paintings , crossings , crucifixes , bowings , cringings , altars , tapers , wafers , organs , anthems , letany , rails , images , copes , vestments ; what were they , but roman vernish , an italian dresse for our devotion , to draw on conformity with that enemy of the lord jesus ; in doctrin , the divinity of episcopacy , auricular confession , free-will , predestination on faith , yea works fore-seen , limbus patrum , justification by works falling from grace , authority of a church , which none knew what it was , canonicall obedience , holinesse of churches , and the like innumerable , what were they but helpes to sancta clara , to make all our articles of religion speak good roman-catholike ? how did their old father of rome refresh his spirit , to see such chariots as those provided , to bring england again unto him ? this closing with popery , was the sting in the errours of those daies , which caused pining if not death in the episcopall pot . secondly , they were such as raked up the ashes of the ancient worthies , whose spirits god stirred up to reform his church , and rendred them contemptible before all , especially those of england , the most whereof died in giving their witnesse against the blinde figment of the reall presence , and that abominable blasphemy of the cursed masse ; in especiall , how did england , heretofore termed asse , turn ape to the pope , and furnished it with all things necessary for an unbloody sacrifice , ready to set up the abomination of desolation , and close with the god maozim , who hath all their peculiar devotion at rome ? thirdly , they were in the management of men which had divers dangerous and pernicious qualifications ; as first , a false repute of learning , i say , a false repute for the greater part , especially of the greatest : and yet taking advantages of vulgar esteem , they bare out as though they had engrossed a monopoly of it : though i presume the world was never deceived by more empty pretenders ; especially in respect of any solid knowledge in divinity or antiquity : but yet their great preferments , had got them a great repute of great deservings , enough to blinde the eyes of poor mortals adoring them at a distance , and to perswade them , that all was not only law , but gospel too , which they broached : and this rendred the infection dangerous . secondly , a great hatred of godlinesse in the power thereof , or any thing beyond a form , in whomsoever it was found ; yea how many odious appellations were invented for bare profession , to render it contemptible ? especially in the exercise of their jurisdiction , thundring their censures against all appearance of zeal , and closing with all profane , impieties ; for were a man a drunkard , a swearer , a sabbath-breaker , an unclean person , so he were no puritan , and had money , patet atri janua ditis , the episcopall heaven was open for them all . now this was a dangerous and destructive qualification , which i beleeve is not professedly found in any party amongst us . thirdly , which was worst of all , they had centred in their bosoms an unfathomable depth of power civil and ecclesiasticall , to stampe their apostaticall errours with authority , giving them not only the countenance of greatnesse , but the strength of power , violently urging obedience ; and to me , the sword of errour , never cuts dangerously , but when it is managed with such an hand . this i am sure , that errours in such , are not recoverable without the utmost danger of the civil state . let now , i beseech you , these and the like things be considered , especially the strong combination that was thorowout the papall world for the seducing of this poor nation : that i say nothing , how this viall was poured out upon the very throne , and then , let us all be ashamed and confounded in our selves , that we should so undervalue and sleight the free mercy of god , in breaking such a snare , and setting the gospel at liberty in england . my intent was , having before asserted this restauration of jerusalem , to the good pleasure of god , to have stirred you up to thankefullnesse unto him , and self-humiliation in consideration of our great undeserving of such mercy ; but alas ; as far as i can see , it will scarce passe for a mercy : and unlesse every mans perswasion may be a josephs sheaf , the goodnesse of god shall scarce be acknowledged ; but yet let all the world know , and let the house of england know this day , that we lie unthankefully under as full a dispensation of mercy and grace , as ever nation in the world enjoyed , and that without a lively acknowledgement thereof , with our own unworthinesse of it , we shall one day know what it is ( being taught with briars and thorns ) to undervalue the glorious gospel of the lord jesus . good lord ! what would helplesse macedonians give for one enjoiment ? o that wales , o that ireland , o that france , where shall i stop ? i would offend none , but give me leave to say , o that every , i had almost said , o that any part of the world , had such helpes and means of grace , as these parts of england have , which will scarce acknowledge any mercy in it : the lord break the pride of our spirits , before it break the staff of our bread , and the helpe of our salvation . o that the bread of heaven , and the bloud of christ might be accounted good nourishment , though every one hath not the sauce he desireth . i am perswaded , that if every absolom in the land , that would be a judge for the ending of our differences , were enthroned ( he spoke the peoples good , though he intended his own power ) the case would not be much better then it is . well , the lord make england , make this honourable audience , make us all to know these three things . first , that we have received such a blessing , in setting at liberty the truths of the gospel , as is the crown of all others mercies , yea , without which they were not valuable , yea were to be despised : for successe without the gospel , is nothing but a prosperous conspiracy against jesus christ . secondly , that this mercy is of mercy , this love of free love , and the grace that appeareth , of the eternall hidden free grace of god . he hath shewed his love unto us because he loved us , and for no other reason in the world , this people being guilty of bloud and murder , of soul and body , adultery , and idolatry , and oppression , with a long catalogue of sins and iniquities . thirdly , that the height of rebellion against god , is the despifing of spirituall gospel-mercies ; should mordecai have troden the robes under his feet , that were brought him from the king , would it not have been severely revenged ? doth the king of heaven lay open the treasures of his wisedom , knowledge and goodnesse for us , and we despise them ? what shall i say , i had almost said , hell punishes no greater sin : the lord say it not our charge : o that we might be solemnly humbled for it this day , before it be too late . to discover unto us the freedom of that effectuall grace , which is dispensed towards the elect , under the with the preaching of the word : for if the sending of the outward means be of free underserved love , surely the working of the spirit under that dispensatior , for the saving of souls , is no lesse free : for , who hath made us differ from others , and what have we that we have not received ? o that god should say unto us in our bloud , live ; that he should say unto us in our blood , live ; that he should breath upon us when we were as dry bones , dead in trespasses and sins ; let us remember , i beseech you , the frame of our hearts , and the temper of our spirits , in the da●es wherein we know not god , and his goodnesse , but went on in a swift course of rebellion ; can none of you look back upon any particular daies or nights , and say , ah lord , that thou shouldest be so patient and so full of forbearance , as not to sent me to hell at such an instant ; but oh lord , that thou shouldest go further , and blot out mine iniquities for thine own sake , when i made thee serve with my sins ; lord , what shall i say it is ? it is the free grace of my god : what expression transcendeth that , i know not . of caution : england received the gospel of meer mercy , let it take heed , lest it lose it by justice ; the placer of the candlestick , can remove it ; the truth is , it will not be removed unlesse it be abused , and wo to them , from whom mercies are taken for being abused ; from whom the gospel is removed for being despised ; it had been better for the husbandman never to have had the vineyard , then to be slain for their ill using of it ; there is nothing left to do them good , who are forsaken for for saking the gospel . the glory of god was of late by many degrees departing from the temple in our land . that was gon to the threshold , yea to the mount : if now at the returne , thereof , it finde again cause to depart , it will not go by steps , but all at once ; this island , or at least the greatest part thereof , as i formerly intimated , hath twice lost the gospel ; once , when the saxons wrested it from the britains , when , if we may believe their own dolefull moaning historian , they were given over to all wickednes , oppression , and villany of life : which doubtles was accompanied with contempt of the word , though for faith and perswasion we do not finde that they were corrupted , and do finde that they were tenacious enough of antique discipline , as appeared in their following oppositions to the roman tyranny , as in beda . secondly , it was lost in regard of the purity and power thereof , by blinde superstition and antichristian impiety , accompanied also with abominable lewdnes , oppression , and all manner of sin , in the face of the sun , so that first prophanenes , working a despising of the gospel , then superstion ushering in prophanenes , have in this land shewed their power for the extirpation of the gospel ; oh , that we could remember the daies of old , that we could consider the goodnes and severity of god , on them which fell severity , but towards us goodnes , if we continue in that goodnes , for otherwise even we also shall be cut off : yet here we may observe , that though both these times there was a forsaking in the midst of the land , yet there was in it a tenth for to returne as a teyle-tree , and as an oak whose substance is in them when they cast their leaves , so was the holy seed and the substance thereof , isa . . at in the dereliction of the jews , so of this nation , there was a remnant that quickly took root , and brought forth fruit , both in the one devastation , and the other , though the watcher and the holy one from heaven , had called to cut down the tree of this nation , and to scatter its branches from flourishing before him , yet the stump and root was to be left in the earth with a band of iron , that it might spring again ; thus twice did the lord come seeking fruit of this vine , doing little more then pruning and dressing it , although it brought forth wilde grapes : but if he come the third time and finde no fruit , the sentence will be , cut it down , why cumbreth it the gronnd ? now to prevent this i shall not follow all those gospel-supplanting sins we finde in holy writ , onely i desire to cautionate you and us all in three things . first , take heed of pretending or holding out the gospel for a covert or shadow for other things . god will not have this gospel made a stalking horse for carnall designes : put not in that glorious name , where the thing it self is not clearly intended ; if in any thing it be , let it have no compeer ; if not , let it not be named ; if that you aim at be just , it needs no varnish ; if it be not , it is the worse for it . gilded pills lose not their bitternes , and painted faces are thought to have no native beauty ; all things in the world should serve the gospel ; and if that be made to serve other things , god will quickly vindicate it into liberty . from the beginning of these troubles , right honourable , you have held forth religion and the gospel , as whose preservation and restauration was principally in the aims , and i presume malice it self is not able to discover any insincerity in this , the fruits we behold proclaim to all the conformity of your words and hearts . now the god of heaven grant that the same minde be in you still , in every particular member of this honourable assembly , in the whole nation , especially in the magistracy and ministery of it , that we be not like the boatmen , look one way , and rowe another ; cry gospel , and mean the other thing ; lord lord , and advance our own ends , that the lord may not stir up the staffe of his anger , and the rod of his indignation against us as an hypocriticall people . secondly , take heed of resting upon , and trusting to the priviledge , how ever excellent and glorious , of the outward enjoyment of the gospel . when the jews cryed , the temple of the lord , the temple of the lord , the time was at hand that they should be destroyed . look onely upon the grace that did bestow , and the mercy that doth continue it ; god will have none of his blessings rob him of his glory , and if we will rest at the cisterne , he will stop at the fountain . thirdly , let us all take heed of barrennes under it , for the earth that drinks in the rain that cometh upon it , and beareth thornes and briers , is rejected , and nigh unto cursing , whose end is to be burned , heb. . , . now what fruits doth it require ? even those reckoned , gal. . , . the fruit of the spirit is love , joy , peace , long-suffering , gentlenesse , goodnesse , faith , meeknes , temperance ; oh that we had not cause to grieve for a scarcity of these fruits , and the abundant plenty of these works of the flesh recounted , ver. , , . oh that that wisedom which is an eminent fruit of the gospel might flourish amongst us , jam. . . it is first pure , then peaceable , gētle , easy to be entreated , that we might have lesse writing and more praying , lesse envy and more charity ; that all evil surmisings , which are works of the flesh , might have no toleration in our hearts , but be banished for nonconformity to the golden rule of love and peace , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : come we now to the last proposition : no men in the world want help , like them that want the gospel . or , of all distresses want of the gospel cries loudest for relief . rachel wanted children , and she cries , give me children , or i die ; but that was but her impatience , she might have lived , and have had no children , yea , see the justice of god , she dies so soon as ever she hath children : hagar wants water for ishmael , and she will go farre from him , that she may not see him die ; an heavy distresse , and yet if he had died , it had been but an early paying of that debt , which in a few years was to be satisfied . but they that want the gospel may truly cry , give us the gospel or we die , and that not temporally with ishmael , for want of water , but eternally in flames of fire . a man may want liberty , and yet be happy , as joseph was : a man may want peace , and yet be happy , as david was : a man may want children , and yet be blessed , as job was : a man may want plenty , and yet be full of comfort , as micaiah was : but he that wants the gospel , wants every thing that should do him good . a throne without the gospel , is but the devils dungeon . wealth without the gospel , is fuell for hell . advancement without the gospel , is but a going high , to have the greater fall . abraham wanting a childe , complains , what will the lord do for me , seeing i go childelesse , and this eliezer of damascus must be my heire ? much more may a man without the means of grace complain , what shall be done unto me , seeing i go gospellesse ? and all that i have , is but a short inheritance for this lump of clay my body . when elisha was minded to do something for the shunammite who had so kindely entertained him , he asks her , whether he should speak for her to the king , or the captain of the host ? she replies , she dwelt in the middest of her own people , she needeth not those things : but when he findes her to want a childe , and tells her of that , she is almost transported . ah how many poor souls are there , who need not our word to the king or the captain of the host ; but yet being gospellesse , if you could tell them of that , would be even ravished with joy ? think of adam after his fall , before the promise , hiding himself from god : and you have a perfect pourtraicture of a poor creature without the gospel : now this appeareth , . from the description we have of the people that are in this state and condition without the gospel ; they are a people that sit in darknes , yea in the region and shaddow of death , matth. , . they are even darknes it self , joh. . . within the dominion and dreadfull darknes of death ; darknes was one of egypts plagues , but yet that was a darknes of the body , a darknes wherein men lived : but this is a darknes of the soul , a darknes of death , for these men though they live , yet are they dead ; they are fully described , ephes. . . without christ , aliens from the common-wealth of israel , strangers from the covenants of promise , having no hope , and without god in the world . christles men , and godles men , and hopeles men , and what greater distresse in the world ? yea , they are called doggs , and unclean beasts , the wrath of god is upon them , they are the people of his curse and indignation . in the extream north , one day and one night divide the year ; but with a people without the gospel , it is all night , the sun of righteousnes shines not upon them , it is night whilest they are here , and they go to eternall night hereafter . what the men of china concerning themselves and others , that they have two eies , the men of europe one , and all the world besides is blinde , may be inverted too , the jews had one eye , sufficient to guide them , they who enjoy the gospel have two eies , but the men of china , with the rest of the nations that want it , are stark blinde , and reserved for the chains of everlasting darknes . . by laying forth what the men that want the gospel , do want with it . . they want jesus christ : for he is revealed onely by the gospel . austine refused to delight in cicero's hortensius , because there was not in it the name of jesus christ . jesus christ is all and in all , and where he is wanting , there can be no good . hunger cannot truly be satisfied without manna , the bread of life , which is jesus christ : and what shall a hungry man do that hath no bread ? thirst cannot be quenched , without that water or living spring , which is jesus christ : and what shall a thirsty soul do without water ? a captive as we are all , cannot be delivered without redemption , which is jesus christ : and what shall the prisoner do without his ransom ? fools as we are , all cannot be instructed without wisdom , which is jesus christ , without him we perish in our folly . all building without him , is on the sand , which will surely fall : all working without him , is in the fire , where it will be consumed : all riches without him , have wings , and will away : mallem ruere cum christo , quam regnare cum caesare , said luther , a dungeon with christ is a throne , and a throne without christ a hell . nothing so ill , but christ will compensate : the greatest evil in the world is sin , and the greatest sin was the first ; and yet gregory feared not to cry , o felix culpa quae talem meruit redemptorem , oh happy fault which found such a redeemer ; all mercies without christ are bitter , and every cup is sweet that is seasoned but with a drop of his blood , he truly is amor & delitiae humani generis , the love and delight of the sonnes of men , without whom they must perish eternally : for there is no other name given unto them , whereby they may be saved , act. . he is the way , men without him , are cains , wanderers , vagabonds : he is the truth , men without him are liars , devils , who was so of old : he is the life , without him men are dead , dead in trespasses and sins : he is the light , without him men are in darknes , and go they know not whither : he is the vine , those that are not graffed in him , are withered branches , prepared for the fire : he is the rock , men not built on him , are carried away with a flood : he is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the first and the last , the author and the ender , the founder and the finisher of our salvation ; he that hath not him , hath neither beginning of good , nor shall have end of misery . o blessed jesus , how much better were it , not to be , then to be without thee ? never to be borne , then not to die in thee ? a thousand hels come short of this , eternally to want jesus christ , as men do , that want the gospel . . they want all holy communion with god , wherein the onely happines of the soul doth consist ; he is the life , light , joy , and blessednes of the soul : without him , the soul in the body is but a dead soul , in a living sepulchre . it is true , there be many that say , who will shew us any good ? but unles the lord lift up the light of his countenance upon us , we perish for evermore . thou hast made us for thy self , ô lord , and our heart is unquiet , untill it come to thee . you who have tasted how gracious the lord is , who have had any converse and communion with him , in the issues and goings forth of his grace , those delights of his soul with the children of men , would you live ? would not life it self , with a confluence of all earthly endearements , be a very hell without him ? is it not the daily language of your hearts , whom have we in heaven but thee ? and in earth there is nothing in comparison of thee ? the soul of man is of a vast boundles comprehension , so that if all created good were centred into one enjoyment , and that bestowed upon one soul , because it must needs be finite and limited , as created , it would give no solid contentment to his affections , nor satisfaction to his desires . in the presence and fruition of god alone there is joy for evermore : at his right hand are rivers of pleasure , the welsprings of life and blessednes . now if to be without communion with god in this life , wherein the soul hath so many avocations from the contemplation of its own misery , ( for earthly things are nothing else ) is so unsupportable a calamity , ah what shall that poor soul do , that must want him for eternity ? as all they must do , who want the gospel . . they want all the ordinances of god , the joy of our hearts , and comfort of our souls . oh the sweetnes of a sabbath ! the heavenly raptures of prayer ! oh the glorious communion of saints , which such men are deprived of ! if they knew the value of the hidden pearl , and these things were to be purchased , what would such poor souls not part with for them ? . they will at last want heaven and salvation ; they shall never come to the presence of god in glory : never inhabite a glorious mansion : they shall never behold jesus christ , but when they shall call for rocks and mountains to fall upon them , to hide them from his presence : they shall want light , in utter darknes , want life , under the second death , want refreshment , in the middest of flames , want healing , under gnawing of conscience , want grace , continuing to blaspheme , want glory , in full misery : and which is the sum of all this , they shall want an end of all this , for their worme dieth not , neither is their fire quenched . thirdly , because being in all this want , they know not that they want any thing , and so never make out for any supply . laodicea knew much , but yet because she knew not her wants , she had almost as good have known nothing : gospellesse men know not that they are blinde , and seek not for eye-salve : they know not that they are dead , and seek not for life ; what ever they call for , not knowing their wants , is but like a mans crying for more weight to presse him to death : and therefore when the lord comes to any with the gospel , he is found of them that sought him not , and made manifest to them that asked not after him , rom. . . this is a seal upon their misery , without gods free-mercy , like the stone laid upon the mouth of the cave by joshua , to keep in the five kings , untill they might be brought out to be hanged . all that men do in the world , is but seeking to supply their wants ; either their naturall wants , that nature may be supplied , or their sinfull wants , that their lusts may be satisfied , or their spirituall wants , that their souls may be saved . for the two first , men without the gospel , lay out all their strength ; but of the last , there is amongst them a deep silence . now this is all one , as for men to cry out that their finger bleeds , whilest a sword is run thorow their hearts , and they perceive it not : to desire a wart to be cured , whilest they have a plague-sore upon them ; and hence perhaps it is , that they are said to go to hell like sheep , psal. . . very quietly , without dread , as a bird hasting to the snare , and not knowing that it is for his life , prov. . . and there ly down in utter disappointment and sorrow for evermore . . because all mercies are bitter judgements to men that want the gospel ; all fuell for hell ; aggravations of condemnation ; all cold drink to a man in a feaver : pleasant at the entrance , but increasing his torments in the close : like the book in the revelation , sweet in the mouth , but bitter in the belly . when god shall come to require his bread and wine , his flax and oil , peace and prosperity , liberty and victories , of gospellesse men , they will curse the day that ever they enjoyed them ; so unspirituall are many mens mindes , and so unsavoury their judgements , that they reckon mens happines , by their possessions , and suppose the catalogue of their titles , to be a roll of their felicities : calling the proud happy , and advancing in our conceits them that work wickednes , mal. . . but god will one day come in with another reckoning , and make them know , that all things without christ , are but as cyphers without a figure , of no value . in all their banquets where christ is not a guest , their vine is of the vine of sodom , and of the field of gomorrah , their grapes are grapes of gall , their clusters are bitter , deut. . , . their palaces , where christ is not , are but habitations of zim and ochim , dragons and unclean beasts . their prosperity is but putting them into full pasture , that they may be fatted for the day of slaughter , the day of consumption decreed for all the bulls of bashan : the gospel bringing christ , is the salt that makes all other things savoury . to shew us the great priviledge and preeminence , which , by the free grace of god , many parts of this island do enjoy . to us that sat in darknes and in the shadow of death , a great light is risen , to guide us into the waies of peace . let others recount , the glories , benefits , profits , outward blessings of this nation , let us look only upon that which alone is valuable in it self , and makes other things so to be , the gospel of christ . it is reported of the heralds of our neighbour monarchs , that when one of them had repeated the numerous titles of his master of spain , the other often repeated france , france , france ; intimating that the dominion which came under that one denomination , would counterpoise the long catalogue of kingdomes and dukedoms , wherewith the other flourisht . were we to contend with the grand signieur of the east , about our enjoyments , we might easily bear down his windy pompous train of titles , with this one , which millies repetitum placebit , the gospel , the gospel : upon all other things you may put the inscription in daniel , mene , mene , tekel , they are weighed in the balance , and found wanting , but proclaim before those that enjoy the gospel , as haman before mordecai , lo , thus shall it be done to them whom the lord will honour . the fox in the fable had a thousand wiles to save himself from the hunters : but the cat knew unum magnum , one great thing that would surely do it . earthly supports and contentments , are but a thousand failing wiles , which will all vanish in the time of need : the gospel and christ in the gospel , is that unnm magnum , that unum necessarium , which alone will stand us in any stead . in this , this island is as the mountain of the lord , exalted above the mountains of the earth , it is true , many other nations partake with us in the same blessing : not to advance our own enjoyments , in some particulars wherein perhaps we might justly do it : but take all these nations with us , and what a molehill are we to the whole earth , overspread with paganisme , mahumetanisme , antichristianisme , which innumerable foolish haeresies ? and what is england , that it should be amongst the choice branches of the vineyard , the top boughs of the cedars of god ? shews that such great mercies , if not esteemed , if not improved , if abused , will end in great judgements ; wo be to that nation , that city , that person , that shall be called to an account for despising the gospel , amos . . you only have i known of all the families of the earth , what then ? surely some great blessing is coming to that people , whom god thus knowes , and so ownes , as to make himself known unto them . no : but , therefore will i visit upon you all your iniquities . how ever others may have some ease or mitigation in their punishments , do you expect the utmost of my wrath . luther said , he thought hell was paved with the bald sculls of friers ; i know nothing of that ; yet of this sure i am , that none shall have their portion so low in the ●●thermost hell , none shall drink so deep of the cup of gods indignation , as they , who have refused christ in the gospel . men will curse the day to all eternity , wherein the blessed name of iesus christ was made known unto them , if they continue to despise it . he that abuseth the choisest of mercies , shall have judgement without mercy ; what can help them , who reject the counsell of god for their good ? if now england have received more culture from god then other nations , there is more fruit expected of england , then other nations . a barren tree in the lords vineyard , must be cut down for cumbring the ground , the sheep of god must every one beare twins , and none be barren amongst them , cant. . . if after all gods care and husbandry , his vineyard brings forth wilde-grapes , he will take away the hedge , break down the wall , and lay it waste . for the present the vineyard of the lord of hosts is the house of england , and if it be as earth , which when the rain falls upon it , brings forth nothing but thornes and briers , it is nigh unto cursings , and the end thereof is to be burned , heb. . men utterly and for ever neglect that ground , which they have tried their skill about , and laid out much cost upon it , if it bring not forth answerable fruits . now here give me leave to say , ( and the lord avert the evil deserved by it ) that england , ( i mean these cities , and those other places , which since the beginning of our troubles , have enjoied the gospel , in a more free and plentifull manner then heretofore ) hath shewed it self not much to value it . . in the time of straits , though the sound of the gospel passed thorow all our streets , our villages enjoying them who preached peace , and brought glad tidings of good things , so that neither we , nor our fathers , nor our fathers fathers , ever saw the like before us ; though manna fell round about our tents every day : yet as though all were lost and we had nothing , manna was loathed as light bread , the presence of christ made not recompence for the losse of our swine : men had rather be again in aegypt , then hazard a pilgrimage in the wildernes . if there be any here , that ever entertained thoughts , to give up the worship of god to superstition , his churches to tyranny , and the doctrine of the gospel to episcopall corruptions , in the pressing of any troubles , let them now give god the glory , and be ashamed of their own hearts , lest it be bitternesse in the end . . in the time of prosperity , by our fierce contentions about mint and cummin , whilest the weightier things of the gospel have been undervalued , languishing about unprofitable questions , &c. but i shall not touch this wound lest it bleed . for exhortation , that every one of us , in whose hand there is any thing , would set in , for the help of those parts of this island , that as yet sit in darknesse , yea in the shadow of death , and have none to hold out the bread of life to their fainting souls . doth not wales cry , and the north cry , yea and the west cry , come and help us ? we are yet in a worse bondage , then any by your means we have been delivered from : if you leave us thus , all your protection will but yeeld us a more free and joviall passage to the chambers of death . ah , little do the inhabitants of goshen know , whil'st they are contending about the bounds of their pasture , what darknesse there is in other places of the land ; how their poor starved souls would be glad of the crums that fall from our tables : ô that god would stir up the hearts , . of ministers to cast off all by-respects , and to flee to those places , where in all probability , the harvest would be great , and the labourers are few or none at all . i have read of an heretick that swom over a great river in a frost , to scatter his errours : the old iewish , and now popish pharisees , compasse sea and land , to make proselytes ; the merchants trade not into more countreys , then the factours of rome do , to gain souls to his holinesse : east and west , farre and wide , do these locusts spread themselves , not without hazard of their lives , as well as losse of their souls , to scatter their superstitions : only the preachers of the everlasting gospel seem to have lost their zeal . o that there were the same minde in us that was in iesus christ , who counted it his meat and drinke , to doe his fathers will , in gaining souls . . of the magistrates , i mean of this honourable assembly , to turn themselves every lawfull way , for the help of poor macedonians : the truth is , in this , i could speak more then i intend , for perhaps my zeal , and some mens judgements , would scarse make good harmony . this only i shall say , that if iesus christ might be preached , though with some defects in some circumstances , i should rejoice therein . o that you would labour , to let all the parts of the kingdom , taste of the sweetnes of your successes , in carrying to them the gospel of the lord jesus : that the doctrine of gospel might make way for the discipline of the gospel , without which , it will be a very skeleton . when manna fell in the wildernesse from the hand of the lord , every one had an equall share : i would there were not now too great an inequality in the scattering of manna , when secondarily in the hand of men ; whereby some have all , and others none , some sheep daily picking the choise flowers of every pasture , others wandring upon the barren mountains , without guide or food : i make no doubt , but the best waies for the furtherance of this , are known full well unto you , and therefore have as little need to be petitioned in this , as other things . what then remains ? but that for this , and all other necessary blessings , we all set our hearts and hands to petition the throne of grace . soli deogloria . a short defensative about chvrch government , toleration and petitions about these things . reader , this , be it what it will , thou hast no cause to thank or blame me for . had i been mine own , it had not been thine . my submission unto others judgements , being the only cause of submitting this unto thy censure . the substance of it , is concerning things now adoing : in some whereof , i heretofore thought it my wisedom , modestly haesitare , ( or at least , not with the most , peremptorily to dictate to others my apprehensions , ) as wiser men have done in weightier things : and yet this , not so much for want of perswasion in my own minde , as out of opinion that we have already had too many needlesse and fruitlesse discourses about these matters . would we could agree to spare perishing paper , and for my own part had not the opportunity of a few lines in the close of this sermon , and the importunity of not a few friends urged , i could have slighted all occasions , and accusations , provoking to publish those thoughts which i shall now impart : the truth is , in things concerning the church , ( i mean things purely externall , of form , order and the like , ) so many waies have i been spoken , that i often resolved to speak my self , desiring rather to appear ( though conscious to my self of innumerable failings ) what indeed i am , then what others incuriously suppose . but yet the many , i ever thought unworthy of an apology , and some of satisfaction ; especially those , who would make their own judgements a rule for themselves and others : impatient that any should know , what they do not , or conceive otherwise then they , of what they do ; in the mean time , placing almost all religion in that , which may be perhaps a hinderance of it , and being so valued , or rather overvalued , is certainly the greatest . nay , would they would make their judgements , only so farre as they are convinced , and are able to make out their conceptions to others , and not also their impotent desires , to be the rule : that so they might condemn only that , which complies not with their mindes , and not all that also , which they finde to thwart their aims and designes . but so it must be . once more conformity is grown the touchstone , ( and that not in practice , but opinion , ) amongst the greatest part of men , however otherwise of different perswasions . dissent is the onely crime , and where that is all , that is culpable , it shall be made , all that is so . from such as these , who almost hath not suffered ? but towards such , the best defence is silence . besides , my judgement commands me , to make no known quarrell my own . but rather if it be possible , and as much as in me lieth , live peaceably with all men , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i proclaim to none , but men whose bowels are full of gall : in this spring of humours , lenitives for our own spirits , may perhaps be as necessary , as purges for others brains . further , i desire to provoke none ; more stings then combs are got at 〈…〉 wasps : even cold stones , smitten together , sparkle 〈…〉 the wringing of the nose , bringeth forth blood . neither do i conceive it wisedom in these quarrelsome daies , to entrust more of a mans self with others , then is very necessary . the heart of man is deceitfull ; some that have smooth tongues , have sharp teeth : such can give titles on the one side , and wounds on the other . any of these considerations , would easily have prevailed with me , stul●i●ia hac caruisse , had not mine ears been filled , presently after the preaching of the precedent sermon , which sad complaints of some , and false reports of others , neither of the lowest ranke of men , as though i had helped to open a gate , for that which is now called a troian horse , though heretofore counted an engine likelier to batter the walls of babylon , then to betray the towers of sion . this urged some , to be urgent with me , for a word or two , about church government , according to the former suggestions undermined , and a toleration of different perswasions , as they said asserted . now truly to put the accusers to prove the crimination , ( for so it was , and held forth a grievous crime in their apprehensions ) ( what is really so , god will judge ) had been sufficient . but i could not so evade : and therefore , after my sermon was printed to the last sheet , i was forced , to set apart a few houres , to give an account , of what hath passed from me in both these things , which have been so variously reported ; hoping that the reading may not be unusefull to some , as the writing was very necessary to me . and here at the entrance , i shall desire at the hands of men , that shall cast an eye , on this heap of good meaning , these few , as i suppose , equitable demaunds . . not to prosecute men into odious appellations ; and then themselves , who feigned the crime , pronounce the sentence . like him , who said of one brought before him , if he be not guilty , it is fit he should be : involving themselves in a double guilt , of falsehood and malice , and the aspersed parties , in a double misery , of being belied , in what they are , and hated for what they are not : if a man be not , what such men would have him , it is ods , but they will make him what he is not : if what he really is , do not please , and that be not enough to render him odious , he shall sure enough be more . ithacius will make all priscillianists who are any thing more devout then himself : if men do but desire to see with their own eyes , presently they are enrolled of this , or that sect : every misperswasion , being beforehand , in petitions , sermons , &c. rendred odious and intolerable : in such a course , innocency it self cannot long goe free . christians deal with one another in earnest , as children in their plaies , clap anothers coat upon their fellows shoulder , and pretending to beat that , cudgell him they have cloathed with it . what shall be given unto thee , oh thou false tongue ? if we cannot be more charitable , let us be more ingenuous ; many a man hath been brought to a more favourable opinion of such as are called by dreadfull names , then formerly , by the experience of false impositions on himself . . not to cloath our differences with expressions , fitting them no better then sauls armour did david ; nor make them like a little man in a bumbast coat upon stilts , walking about like a giant : our little differences may be met at every stall , and in too many pulpits , swelled by unbefitting expressions , into such a formidable bulk , as poor creatures are even startled at their horrid looks and appearance : whilest our own perswasions are set out , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with silken words , and gorg●ous apparell , as if we sent them into the world a wooing . hence , whatever it is , it must be temple building , gods government , christs scepter , throne , kingdom , the only way , that , for want of which , errours , haeresies , sins , spring among us , plagues , judgements , punishments come upon us . to such things as these , all pretend , who are very confident they have found out the only way . such bigge words as these , have made us believe , that we are mortall adversaries ; ( i speak of the parties at variance about government ) that one kingdom , communion , heaven , cannot hold us . now truly if this course be followed , so to heighten our differences , by adorning the truth we own , with such titles as it doth not merit , and branding the errours we oppose , with such marks , as in cold blood we cannot think they themselves , but only in their ( by us supposed ) tendance do deserve , i doubt not , but that it will be bitternesse unto us all in the end . and quaere whether by this means , many have not been brought to conceive the kingdom of jesus christ , which himself affirms to be within us , to consist in forms , outward order , positive rules , and externall government . i designe none , but earnestly desire , that the two great parties , at this day litigant in this kingdom , would seriously consider , what is like to be the issue of such proceedings ; and whether the mystery of godlines in the power thereof , be like to be propagated by it . let not truth be weighed in the balance of our interest ; will not a dram of that , turn the scale with some against many arguments ? power is powerfull to perswade . . not to measure mens judgements , by their subscribing , or refusing to subscribe petitions in these daies about church government ; for subscribers , would every one could not see , with what a zealous nescience , and implicite judgement many are lead . and for refusers , though perhaps they could close with the generall words , wherewith usually they are expressed , yet there are so many known circumstances , restraining those words to particular significations , directing them to by , and secundary tendences , as must needs make some abstain : for mine own part , from subscribing late petitions , about church-government , i have been withheld by such reasons as these . . i dare not absolutely assert , maintain , and abide by it , ( as rationall men ought to do every clause , in any thing owned by their subscription ) that the cause of all the evils , usually annumerated in such petitions , is , the want of church-govenrment , taking it for any government , that ever yet was established amongst men , or in notion otherwise made known unto me . yea , i am confident that more probable causes in this juncture of time might be assigned of them ; neither can any be ignorant , how plentifully such evils abounded , when church-discipline was most severely executed ; and lastly , i am confident , that who ever lives to see them suppressed by any outward means ( when spirituall weapons shall be judged insufficient ) will finde it to be , not any thing , either included in , or necessarily annexed unto church-discipline , that must do it , but some other thing , not unlike that , which in daies of yore when all the world wondered after the beast , suppressed all truth and errour , but only what the arch enemy of jesus christ , was pleased to hold out to be believed ; but of this afterward . . i dare not affirm that the parliament hath not established a government already , for the essentialls of it , themselves affirming that they have , and their ordinances about rulers , rules , and persons to be ruled , ( the requisita and materialls of government ) being long since extant . now to require a thing to be done , by them , who affirm that they have already done it , argues , either much weaknesse or supine negligence in our selves , not to ●nderstand what is ef●ected , or a strong imputation , on those that have done it , either fraudulently , to pretend that which is false , or foolishly to averse , what they do not understand ; yet though i have learned to obey as farre as lawfully ● may , my judgement is exceedingly farre from being enslaved , and according to that , by gods assistance , shall be my practice ; which if it run crosse to the prescriptions of authority , it shall cheerfully submit to the censure thereof ; in the mean time , all petitioning of any party about this businesse , seems to thwart some declarations of the house of commons , whereunto i doubt not , but they intend for the main , inviolably and unalterably to adhere . adde hereunto , that petitioning in this kinde , was not long since voted breach in priviledge , in them , who might justly expect , as much favour and liberty in petitioning , as any of their brethren in the kingdom , and i have more then one reason to suppose , that the purpose and designe of theirs and others , was one , and the same . . there are no small grounds of supposall , that some petitions have not their rise from amongst them by whom they are subscribed , but that the spring and master wheels giving the first motion to them , are distant and unseen ; my self having been lately urged to subscription , upon this ground , that directions were had for it from above , ( as we use to speak in the countrey ) yea in this , i could say more then i intend , aiming at nothing but the quieting of mens spirits , needlesly exasperated , only i cannot but say , that honest men ought to be very cautious , how they put themselves upon any engagement , that might make any party or faction in the kingdom ; suppose that their interest in the least measure , doth run crosse to that of the great councell thereof , thereby to strengthen the hands or designes of any , by occasioning an opinion that upon fresh or new divisions , ( which god of his mercy prevent ) we would not adhere constantly to our old principles , walking according to which , we have hitherto found protection and safety . and i cannot not but be jealous for the honour of our noble parliament , whose authority is every day undermined , and their regard in the affections of the people shaken , by such dangerous insinuations , as though they could in an houre put an end to all our disturbances , but refuse it . this season also for such petitions , seems to me very unseasonable , the greatest appearing danger impendent to this kingdom , being from the contest about church-government , which by such means as this , is exceedingly heightned , and animosity added to the parties at variance . . a particular form of church-discipline is usually in such petitions , either directly expressed , or evidently pointed at , and directed unto , as that alone which our covenant engageth us to embrace ; yea , as though it had long since designed that particular way , and distinguished it from all others ; the embracing of it , is pressed under the pain of breach of covenant , a crime abhorred of god and man . now truly to suppose that our covenant did ty us up absolutely to any one formerly known way of church-discipline , the words formally ingaging us into a disquisition out of the word , of that which is agreeable to the minde and will of god , is to me , such a childish , ridiculous , selfish conceit , as i believe no knowing men will once entertain , unlesse prejudice begotten by their peculiar interest , hath disturbed their intellectualls : for my part i know no church-government in the world already established amongst any sort of men of the truth , and necessity whereof , i am convinced in all particulars , especially if i may take their practice to be the best interpreter of their maximes . fourthly , another postulatum is , that men would not use an over-zealous speed , upon every small difference , to characterise men ( otherwise godly and peaceable ) as sectaries , knowing the odiousnesse of the name , among the vulgar , deservedly or otherwise imposed , and the evil of the thing it self , rightly apprehended , whereunto lighter differences do not amount ; such names as this , i know are arbitrary , and generally serve the wills of the greater number . they are commonly sectaries , who ( jure aut injuria ) are oppressed . nothing was ever persecuted under an esteemed name . names are in the power of the many things , and their causes are known to few . there is none in the world can give an ill title to others , which from some he doth not receive : the same right which in this kinde i have towards another , he hath towards me : unlesse i affirm my self to be infallible , not so he : those names which men are known by , when they are oppressed , they commonly use against others whom they seek to oppresse . i would therefore that all horrid appellations , as increasers of strife , kindlers of wrath , enemies of charity , food for animasity , were for ever banished from amongst us . let a spade be called a spade , so we take heed christ be not called beelzebub . i know my profession to the greatest part of the world is sectarisme , as christianity : amongst those who professe the name of christ , to the greatest number , i am a sectary , because a protestant : amongst protestants , at least the one half , account all men of my perswasion , calvinisticall sacramentarian sectaries : amongst these again , to some i have been a puritanicall sectary , an aerian haeretick , because anti-prelaticall : yea and amongst these last , not a few account me a sectary , because i plead for presbyteriall government in churches : and to all these am i thus esteemed , as i am fully convinced , causelesly and erroneously , what they call sectarisme , i am perswaded is ipsissima veritas , the very truth it self , to which they also ought to submit , that others also though upon false grounds , are convinced of the truth of their own perswasion , i cannot but believe ; and therefore as i finde by experience , that the horrid names of haeretick , schismatick , sectary , and the like , have never had any influence or force upon my judgement , nor otherwise moved me , unlesse it were unto retaliation ; so i am perswaded it is also with others , for homines sumus ; forcing them abroad in such liveries , doth not at all convince them , that they are servants to the master of sects indeed , but only , makes them wait an opportunity , to cast the like mantle on their traducers . and this usually is the beginning of arming the more against the few , with violence : impatient of bearing the burdens , which they impose on others shoulders : by means whereof , christendom hath been made a theatre of blood : and one amongst all , after that by cruelty and villany , he had prevailed above the rest , took upon him to be the only dictator in christian religion : but of this afterwards . now by the concession of these , as i hope not unequitable demands , thus much at least i conceive will be attained , viz. that a peaceable dissent in some smaller things , disputable questions , not-absolutely-necessary assertions , deserves not any rigid censure , distance off affections , or breach of christian communion and amity : in such things as these , veniam petimusque damusque vicissim : if otherwise , i professe i can hardly bring my minde to comply and close in with them , amongst whom almost any thing is lawfull but to dissent . these things being premised , i shall now set down and make publike , that proposall , which heretofore i have tendred , as a means to give some light into a way for the profitable and comfortable practice of church-government ; drawing out of generall notions what is practically applicable , so circumstantiated , as of necessity it must be : and herein i shall not alter any thing , or in the least expression go off from that which long since i drew up at the request of a worthy friend , after a discourse about it : and this , not only because it hath already been in the hands of many , but also because my intent is not , either to assert , dispute , or make out any thing further of my judgement in these things , then i have already done , ( hoping for more leasure so to do , then the few houres assigned to the product of this short appendix will permit ) but only by way of a defensative , to evince , that the rumours which have been spread by some , and entertained by others , too greedily about this matter , have been exceeding causelesse and groundlesse ; so that though my second thoughts have , if i mistake not , much improved some particulars in this essay , yet i cannot be induced , because of the reason before recounted ( the only cause of the publication thereof ) to make any alteration in it , only i shall present the reader with some few things , which gave occasion and rise to this proposall . as . a fervent desire to prevent all further division and separation , disunion of mindes amongst godly men , suspisions and jealousies in the people towards their ministers , as aiming at power and unjust domination over them , fruitles disputes , languishings about unprofitable questions , breaches of charity for trifles , exasperating the mindes of men one against another : all which growing evils , tending to the subversion of christian love , and the power of godlinesse , with the disturbance of the state , are too much fomented by that sad breach and division , which is here attempted to be made up . . a desire to work and draw the mindes of all my brethren ( the most i hope need it not ) to set in , for a thorow reformation , and for the obtaining of holy communion , to keep off indifferently the unworthy from church priviledges , and prophaning of holy things . whereunto , i presumed the discovery of a way whereby this might be effected , without their disturbance in their former station , would be a considerable motive . . a consideration of the paucity of positive rules in the scripture for church-government with the great difficulty of reducing them to practise in these present times , ( both sufficiently evidenced by the endlesse disputes , and irreconcilable differences of godly , precious and learned men about them , made me conceive , that the practice of the apostolicall churches , ( doubtlesse for a time observed in those immediately succeeding ) would be the best externall help for the right interpretation of those rules we have , and patern to draw out a church way by . now truly after my best search , and inquiry , into the first churches and their constitution , framing an idea and exemplar of them , this poor heap following , seems to me , as like one of them , as any thing that yet i have seen : nothing at all doubting , but that if a more skilfull hand had the limning of it , the proportions , features and lines , would be very exact , equall and paralell : yea , did not extream haste , now call it from me , so that i have no leisure , so much as to transcribe the first draught , i doubt not but , by gods assistance , it might be so set forth , as not to be thought altogether undesirable ; if men would but a little lay aside beloved preconceptions : but the printer staies for every line : only i must intreat every one that shall cast a candid eye , on this unwillingly exposed embryo , and rude abortion , that he would assume in his minde , any particular church mentioned in the scripture , as of h●erusalem , corinth , ephesus , or the like , consider the way and state they were th●n , and some ages after , in respect of outward immunities and enjoyments , and tell me , whether any rationall man can suppose , that either there were in those places , sundry particular churches , with their distinct peculiar officers , acting in most pastorall duties severally in them , as distinguished and divided into entire societies , but ruling them in respect of some particulars loyally in combination , considered as distinct bodies ; or else , that they were such single congregations , as that all that power and authority which was in them , may seem fitly and conveniently to be entrusted , with a small handfull of men , combined under one single pastour , with one , two , or perhaps no associated elders . more then this , i shall only ask , whether all ordinary power , may not without danger , be asserted to reside in such a church as is here described , reserving all due right and authority , to councels and magistrates . now for the fountain , seat , and rise of this power , for the just distribution of it , between pastours and people , this is no place to dispute ; these following lines were intended meerly to sedate and bury such contests , and to be what they are intitled , viz. notes, typically marginal, from the original text notes for div a e- ecclesia sicut lun● defectu● habet , & ortus frequentes ; sed defectibus suis crevit , &c. haec est ver● lun● , quae de fratris fui luce perpetua , lur●●en sibi immortalitatis & gratiae mutuatur amb. hex . lib . cap . psal. ● . . isa . . zach. . isa. . , , . joh. . rev. . . cor. . . isa. . . heb. . . cant. . . mat. . . psal . . eo ipso tempore quo ad omnes gentes praedicatio evangelij mittebatur , quaedam loca apostolis adire prohibebatur ab eo , qui vult omnes homines salvos fieri . prosp. ep ad rufin {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hom. mal. . . . a quo . . ad quem . mod●● . temp●● . instrumentum . materia . isa. . . amos . . 〈◊〉 . . . obad. . jer. . . jer . . ezek. . , , . zech. . . & . , , &c. dan. . , . zech. . . vid. aquin. . q. . art. , scot . in dist. tert. a lapide , sanctius in locum , &c. me●● . apost. of later times . ●lut●rch . in vit. bru●i . calvin . in locum , dicebat se discernere , ( nescio quo s●pore , quem verbis explicare non poterat ) quid interesset inter deum revelantem , &c. aug. confes. acts . . ● lutarch , de defect . or●●u . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . respons . apoll. apud euseb. niceph. — a nullo duro corde resistitur , quid cor ipsum emollit . aug. ezek . deut. . . lapide . sanctius . in loc. rom script . synd ar . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ignat. epist. ad ep. irae lib. . cap. . qui causam quae sit voluntatis divinae , aliquid majus ●o quaerit , aug. voluntas dei nullo modo causam habet . aquin. p. q. 〈◊〉 . a . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . theophrast. . apud picum , de prov. providentia est ratio ordinis rerum ad finem . th. p. q. . a . c. ezek. . non tantum res , sed rerum modos . v●●etur ergo quod non s●t aliqua d●ordenatio , deformitas aut peccatum simpliciter in toto u●●verso , sed tantummodo respectu interiorum causarum , ordinationem superioris causa volentium , licet non vale●●ium pert●rbare . ●rad . de caus. dei l●b. . cap. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . a●eo summa justitiae regula est dei volun ●as , ut quicquid vult , co●●so quo● vult justum ●abendum sit , aug. de gen. con ma● . l●b . isa. . . gen. . chap . . gen. . . gen. . ● . & . . gen. . . & . , . psal. , . joh. . . gal . joh. . . acts . . mark . . mal. . . prov . . see tertullian , lib. ad iudae . reckoning almost all the known nations of the world , and affirming that they all , that is , some in them , in his daies , submitted to the scepter of christ : he lived in the end of the second century . ioh. . . piscat. in loc. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} damascin satis imp●e . mat. . . iob . ▪ prov. . . prov. . . ● . & . nihil fit , nisi omnipotens fieri velit , vel ipse faciendo , vel si●endo ut fiat . aug. gen. chap , . , , , . king. . , , . kin. . , . psal. . . eccles. . . isa. . , , , &c. deus no● operatur in malis , quod ei displicet , sed operatur per eos quod ei placet ; recipientur vero , non pro eo quod deus bene usus est ipsorum operibus malis , sed pro eo , quod ipsi mal● abusi sunt dei operibus bonis : fulgent . ad monim . thes . acts . liberatur pars hominum , parte pereunte ; sed ●ur horum misertus sit deus , i●orum non misertus , quae scientia comprehendere potest ? later discretionis ratio , sed non late● ipsa discretio . prosp. de vocat . gen. rom. . , . ephes. . . tim. . ● . ephes. . , . non ob aliud dicit , non vos me elegistis , sed ego vos elegi , nisi quia non elegerunt eum , ut eligeret eos ; sed ut eligerent eum , elegit eos . non quia praescivit eos credituros , fed quia facturus ipse fuerit credentes . electi sunt itaque ante mundi constitutionem , ea praedestinatione , qua deus ipse sua futura facta praevidit : electi sunt autem de mundo e● vocatione , qua deus id quod praedestinavit implevit . august . de bon . persev . cap. , . mat. . acts . . luk. . . pet. ● . . ezek. . . matth. ● . . rom. ● . . vse . n●h. . . zech. . . s●●l . de emend . temp. * i follow in this the vulgar or common account , otherwise there is no part of scripture chronologie so contended about , as these weeks of daniel : most concluding , that they are terminated in the death of christ , happening about the middest of the last week : but about their originall or rise there is no small debate , of the four decrees made by the persian kings about the building of ierusalem , viz. . by cyrus , chron. . . . by darius ezek. . . . by arta●erxes , ezek. . of the same to nehemiah , chap. . following the account of their reign set down in profane stories , the last only holds exactly . tertullian ad iudae . begins it from darius , when this vision appeared to daniel , whom it seems he conceived to be darius hyslaspes , that followed the magi , and not medus , that was before cyrus : and so with a singular kinde of chronologie makes up his account . vid : euseb. demon . evan lib. . cap. . fun●c . com. in chron. beroald . chron. lib. . cap. , mon●acu . apparat. vse . prov. . ● . heb. . . pet ▪ mart. de relig. jud ▪ decad. . l●b. . observ. . q●i liber●t●r , gra●iam diligat ▪ qui non liberatur , debitu●a a●roscar . aug. de bon ▪ persev . cap. . . ex nequissimis in ipso vitae exitu gratia invenit quos aaoplet ▪ cum multi , qui minus ●ocertes videantur , doni hujus alieni sunt . pros. de voc. gen. lib. . cap. . cor , . , . . act. . , ● . ●h . ● . ● , ● . . rom. ● . . joel . . joh. . . rom. rom ▪ . . . rom. ● . . ephs ▪ , . mat. ● . august . si hoc voluntatum meritis voluerimus ascribere , ut malos negl●xisse gratia bon●s etegisse ●ideatu● . resistet vobis innumerabilium causa populorum , quibus per tot secula , coelest is doctrinae a●nu●tiatio non corruscavit , nec meltores ju●sse ●oru● posteros possumus ●icere , quibus scriptum est , gentium populus qui sedebat in ●encoris lucem vidit magnam , prosp de voc. gen. lib. ● . cap. . reason ● . si de d●bito quaeratur respectu creaturae , in deum cadere non pote●t , nisi ex a●i ●ua suppositione ipsi . deo volunt●ria , quae non potest esse nisi promissio aut pactio a●iqua , ex quibus fideli●at●s aut justitiae debitum ●●●risolet , zuat●z . de libert. divi . vol. disp. . sect. . num . . deus nulla ob ligatione tenetur ▪ antequam i●se fi●em suam astringat , ergo ante promissionem nulla justitia distributiva in deo reperitur . v●sq . in q. . ● . d●sp . ● . aqui● , . q ● art . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} justin . apo● , . obs. . hos. . , . obser. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ●●yrillus herol , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . revel. . . vse . britanoram inaccessa romanis locd , christo vero subdita . tertul. vse . britannian in christianam consentire religionem , o●●gen . hom. . in ezek. niceph. lib. . cap. . epist. eleuth . ad lucium , an , ● . apud bar. anno . the saxons entred . nunc igitur si ● ▪ ominis edium ●st ▪ quis romirum reatus ? quae a●cu●atio vocabulo●●m ? nisi av● barbarum sonat aliqu● vox nominis , aut maledicum aut impudi●um . tertul. apol. ●d gen. cap. . see canterburian self-conviction , see ld dee . cell . &c. . coal from the altar . altare christianum . antedotum linco●n . case of greg. . . sapieatior sis socr●te ; doctior augustino , &c. clavinianus si modo dicare clam vel propalam , mox tartaris , moscis , afrus , turcisque saevientibus & jacc●is excaecratior , &c. . romes master-piece . royall favourite . vse . non libertate gratiam , sed gratia libertatem consequimur . aug. de correp . & g●l . cap. . ezek . . acts . . p●il . . . & , . vse ● gildas de excid . britanniae , omnia quae deo placebant & displicebāt aequali lance , pendebantur , non igitur admirandum est degeneres tales patria●illam am●ttere , quam praedicto modo maculabant . hist. m. s. apud foxum . obs. . ge● . gen. . . gen. . . gen. . . king. . , . gen. . . matth. . . luk. . . act. . . rom. . . ephes. . . col . . pet. . . nomē iesu non erat ibi . joh. . . revel. . . joh. . . cant. . ● . joh. . , . cor. . . paura igitur de christo . tertul. joh. . . joh. , , . ephes. . . mat. . , . matth. . psal. . . psal. . , . psal. . , , , , &c. revel. . . matth. . . luk. . . mark . . , . isa. . . revel. . . josh. . . ego propero ad inferot , nec est ut aliquid pro me agas : advocatus quidam moriens apud bel. de arte mor lib. . cap. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} vse . vse . vse . notes for div a e- laudatur ab his , culpatur ab illis . see august . ep. . . . de orig. anim . — deferri in vicun vendentem thus & odores , & piper , & quicquid chartis amicitur ineptis . occidit miseros crambe repetita magistros . semper ego auditor tantum ? immortale odiū & nunquam sanabiic beliū , ardet adhuc , combos & tentyra , summas utrinque inde sucor culgo , quo● numina vicinorum odit uterque locus . juven. graece scire out polite loqui apud illos haeresis est : eras. de sc●olast . noli irritare crabrones , si lapidet teras nonne ignis erumpit ? ambros. lib. . cap. . prov. . . j●b ● . . prov. . . vide remed. contra ●ravam , ratio 〈◊〉 germani●ae luth praesat . al lib. de concil. protest . . 〈…〉 . . conclus . that generally all writers at the beginning of the reformation . si accusasse suffic●et , quis erit innocens ? nec nos obniti contra , nec ten dere tantum sufficimus . sulo sever. epist. hist. eccles. plut. apoth. vid catal. baeret . aput tertul. de praescript . epiphan. aug. vincent . ●go ancillae tuae fidem ●a bui , nonne tu imp●den● , qui nec mihi ipsi credis ? philos. apud plut . apoth. nunc vero ●i nominis odium ●st , quis nominum reatus ? quae accusatio vocabulorum ? nisi aut barbarum sonat aliqua vox ●ominis ▪ aut maledicum , aut impud cum ? tertul apol. act. . . & . . haeresis christi . anorum . tertul secta christ . id . ●aeresit catholice , & haeresi● sancti●●ma , constant . epist. chr. syrac . mislenta systema : quo probare conatur calvinianos esse ●aeretices . hu● . calv. tur andrews epist ad moli●ae . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} pind , od. . oli●a . 〈◊〉 indulgence and toleration considered in a letter unto a person of honour. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) indulgence and toleration considered in a letter unto a person of honour. owen, john, - . p. [s.n.], london : . presumably an answer to: a proposition for the safety and happiness of the king and kingdome / david jenkins. . written by john owen. cf. bm. errata on p. . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jenkins, david, - . -- proposition for the safety and happiness of the king and kingdom. church and state -- england. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion indvlgence and toleration considered : in a letter unto a person of honour . london , printed in the year . sir , i have considered the discourses sent me , published lately about indulgence and toleration . at their first view , i confess i was not a little surprized with their number , as not understanding the reason of their multiplication at this time , nor what it was that had made them swarm so unseasonably . upon their perusal , i quickly perceived a defect in them all , which could no other ways be supplied ; whether it be so by this means or no , impartial men will judge . the design seems to have been ; that what is wanting in them singly in reason , may joyntly be made up in noise ; and their respective defects in argument , be supplied by their communion in suffrage . it will doubtless be the wisdom of those who are concerned in what they oppose , to stand out of their way , at least until the storm is over . — omnis campis diffugit arator omni & agricola , — dum pluit in terris , ut possint sole reducto excercere diem . — their reason will be better attended to , when this earnestness hath a littl● spent it self . for men who have attained more than perhaps they ever aimed at , at least than they had just reason to expect , have commonly for a while strong desires to secure their possessions , which time and a due consideration of their title and interest , may somewhat calm and allay . in the mean time , because you expect it , i shall give you a brief account of my thoughts concerning the matter treated of by them ; and if that do not too long detain me , of the reasonings also which they make use of . some things i do much commend their ingenuity in ; for whereas two things were proposed to them , a compliance with some by way of condescention , and a forbearance of others by way of moderation , they equally declare against them both . they will neither admit others to them , but upon their own terms to the utmost punctilio ; nor bear with any in their dissent from them in the least different observances ; but all must be alike pursued by law and force , to their ruine . whether this seem not to be the frame of mens spirits , whose fortune and power ( as one of them speaks ) tempts them to an insolency , sober and dis-interested persons will judge . the minds i confess of fortunate men are for the most part equal unto their successes : and what befalls them , they count their due . nothing else could perswade these men that they alone were to be esteemed english , men , and that not onely as unto all priviledges and advantages attending that title ; but so far also , as to desire that all who differ from them , should be exterminated from their native soyl. it were well if we could see more of their endeavours to merit so high a favour , more of that usefulness , and advantage which they bring to the kingdom , that might countenance them in pleading that they alone ought to be in it . for my part , i can see little consistency with christianity , humanity , or prudence , in these resolutions . for certainly if that be christian religion which we are taught in the gospel , it inclines men , especially those who are teachers of it , ( such as the authors of these discourses , at least most of them , seem to be ) unto a greater condescention than that expressed , upon the causes , and for the ends of its being desired . the request of some for a condescention , seems to be no more , but that the rulers of the church would forbear the prescription and imposition of such things on the consciences and practise of men , ( for it is vain to pretend that conscience is not concerned in practise in the worship of god ) as there is not one word about , nor any thing inclining , leading , or directing towards , in the whole bible , that were never thought of , mentioned or commanded by jesus christ , or his apostles , or any apostolical men ; that if they had not unhappily fallen upon the minds of some men to invent , none knows who , nor where , nor when , would have had no concernment in christian religion . they indeed who impose them , say they are things indifferent . but the differences that have been almost this hundred years about these things indifferent , is enough to frighten and discourage unbiass'd men from having any thing to do with them . and what wise man , methinks would not at length be contented , that these differences and indifferent things may be parted withal together ? besides , they on whom they are imposed , account them not so : they look upon them as unlawful for them to use and practise ( all circumstances considered ) at least most of them do so . and they plead by the important argument of their sufferings , that it is meerly on the account of conscience that they do not conform unto them . others think that it is not so ; but i am sure it is possible that it may be so ; and if it be so , they cannot use them without endangering the eternal ruine of their own souls ; though others may speed otherwise in their observances , who have other thoughts and apprehensions of their nature and use. and yet on the other side , if those that impose these things , can make it appear with any probability , ( i had almost said if they would but pretend ) that they were obliged in conscience to impose them , by my consent there should be an end of this strife . but whilst there is this left-handed contest , real will and pretended prudence , fighting against conscience and duty , it is like to be untoward and troublesome . and for what end is it that some desire that there might be at least some relaxation as to the present severe impositions of some of the things which are thus contended about ? they say it is meerly that they might serve god in the gospel to the good of others , without sinning against him , to the ruine of themselves . they speak particularly unto men who profess it to be their calling , their work , their design to promote the blessed ends of the gospel towards the souls of men : they desire of them that they may have leave to come and help them in reference unto this end . nor can it be pretended , that they themselves are sufficient for the work , and that they have no need of the assistance of others : god and man know that this cannot be reasonably pleaded . and this is a business , which certainly by such men as profess themselves to be guides and rulers of the church , can hardly be justified unto him who is the great lord of it . when the disciples found some casting out of devils in his name , they rebuked them because they followed not with them ; a worse and greater non-conformity than that which some are now charged withal ; and yet the rebuke of others , procured only one to themselves . he said well of old , concerning those who contended to promote common good ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this is a good strife for mortal men : so is that which is for promoting of the good of the souls of men by the preaching of the gospel ; and shall it be forbid for such things , — quae dicere nolo , of so little importance are they in this matter , which hath an influence into eternity . what is answered unto this request ? stories are told of things past and gone ; scattered interests , dissolved intrigues , buried miscarriages , such as never can have any aspect on the present posture of affairs , and minds of men in this nation , are gathered together , and raked out of their graves , to compose mormoes for the affrightment of 〈◊〉 〈◊〉 a regard to the ways of peace and moderation : this they enlarge upon with much rhetorick , and some little sophistry ; like him of old , of whom it was said , that being charged with other things , — crimina rasis librat in antithetis ; doctas posuisse figuras landatur . — many inconveniencies are preterded , as like to ensue upon such a condescention : but in the mean time men die , and some it may be perish for want of that help and instruction in the things of eternity , which there are many ready to give them , whilst it is altogether uncertain , whether any one of the pretended inconveniencies will ensue or no : i fear whilst men are so engaged in their thoughts about what is good and convenient for them at the present , they do scarce sufficiently ponder , what account of their actions they must make hereafter . but neither is this all that these authors contend for : men are not only denied by them an admission into their societies to preach the gospel , unless it be on such terms as they cannot in conscience admit of , and which others are no way obliged in conscience to imposs upon them ; but all forbearance of , or indulgence unto them who cannot conform unto the present establishment , is decried , and pleaded against : what though men are peaceable , and useful in the common-wealth ? what though they are every way sound in the faith , and cordialy imbrace all the doctrine taught formerly in the church of england ? what though those in this condition are many , and such as in whose peace and industry , the welfare of the nation is exceedingly concerned ? what if they offer to be instructed by any who will take that work upon them , in the things about which their differences are ? what if they plead conscience towards god , and that alone , in their dissent ; it being evidently against their whole temporal interest ? what if they have given evidence of their readiness in the ways of christ and the gospel , to oppose every errour that is either pernicious to the souls of men , or any way of an evil aspect to publique peace and tranquility ? all is one , they are neither severally , nor joyntly , no one of them , nor all of them , in the judgment of these gentlemen , to be forborn , or to have any indulgence exercised toward them ; but laws are to be made and put in execution against them to their ruine , extirpation and destruction . it may be it will be said , that these things are unduly imposed on them , seeing they press for a prosecution of men by laws and rigour , not for dissenting from what is established , or not practising what is prescribed in the publick worship of god , but for practising what is of their own choice therein , in meetings and assemblies of their own ; otherwise they may keep their consciences unto themselves without molestation . but it doth not appear , that this can be justly pleaded in their defence : for as the prohibition of men under severe and distructive penalties , from that exercise of the worship of god , which is suitable to their light , and which they are convinced that he requires of them , so that in nothing it interfere with the fundamentals of christian religion , or publick tranquility , is as destitute of all foundation in scripture and reason at all times , and as things may be circumstantiated in prudence or policy ; as the inforcing of them to a practical compliance with any mode or way of worship against their light and conscience ; so the practice in this latter case hath been more severe amongst us , than in the former . for a testimony hereof , we have those great multitudes which at this day are excommunicated by the courts ecclesiastical , meerly for their not attending the publique assemblies of the nation in their administrations : and as they are by this means , as things now stand , cast , as they say , into the condition of men out-lawed and deprived of all priviledges of their birth-right as english-men ( of which sort there are forty times more , than have been proceeded against unto the same issue in all his majesties courts of justice in england for many years ) so in the pursuite of that sentence , many are cast into prisons , where they lye perishing ( sundry being dead in that state already ) whilst their families are starved or reduced to the utmost extremity of poverty , for want of those supplies which their industry formerly furnished them with all : and what influence this will have into the state of this nation ; time will manifest , if men are not as yet at leasure to consider . the hands that by this means are taken off from labour , the stocks from imployment , the minds from contrivances of industry in their own concerns , the poverty that is brought on families , in all which the common good hath no small interest , are not i fear sufficiently considered by persons whose fullness and plenty either diverts their thoughts from taking notice of them , or keeps off any impressions on their minds and judgments from what is represented concerning them . others begin to feel the evil , whose morning they saw not , gathering up towards them , in the decay of their revenues , and intanglements of their estates , which without timely remedy , will increase upon them , untill the breach grow too great for an ordinary healing . and i am perswaded that none who have been active in these proceedings , will take upon themselves the trouble of confirming this kind of church discipline out of the scriptures , or examples of the primitive churches , for some hundreds of years . this therefore , is that which by these men is pleaded for ; namely that all the protestants in england who so dissent from the established forms and modes of worship , as either to absent themselves from their observances , or to attend unto any other way of worship , which being suitable to the principles of that religion which they profess , ( namely protestantism ) they are perswaded is according to the mind of god , and which he requires of them , be proceeded against , not onely with ecclesiastical censures , but also with outward , pecuniary , and corporal punishments , to the depriving of them in the progress , of their whole liberty , freedom , and benefit of the laws of the land , and in some cases unto death it self ; and that no dispensation or relaxation of this severity , be countenanced or granted . and herein i confess , whatever pretences be used , whatever fears and jealousies of events upon a contrary course , or the granting of an indulgence be pleaded , i am not of their minds ; nor do i think that any countenance can be given to this severe principle and opinion , either from the scriptures of the old or new testament , or from the example of any who ever endeavoured a conformity unto the rules of them . this is the state of the controversie , as by these authors formed and handled ; nor may any thing else be pretended , when such multitudes are ready to give evidence unto it , by what they have suffered and undergone . do but open the prisons for the relief of those peaceable , honest , industrious , diligent men , who some of them have lain several years in durance , meerly in the pursuit of excommunication , and there will be testimony enough given to this state of the controversie . this being so , pray give me leave to present you with my hasty thoughts , both as to the reasonableness , conscience , and principles of pursuing that course of severity towards dissenters , which i find so many concerned persons to plead for : and also of the way of their arguings and pleas. and first as unto reason and conscience , i think men had need look well unto the grounds of their actings , in things wherein they proceed against the common consent of mankind , expressed in all instances of the like occasion , that have occurred in the world ; which is as great an evidence of the light and law of nature , as any can be obtained . for what all men generally consent in , is from the common nature of all . we are not indeed much concerned to inquire after the practise of the heathen in this matter , because as the apostle testifies , their idolatrous confusion in religion was directly and manifestly against the light of nature ; and where the foundation was laid in a transgression of that law , it is no wonder if the proceeding upon it be so also . there was a law amongst the romans , reported by the orator to be one of those of the twelve tables , forbidding any to have private gods of their own : but this regarded the gods themselves , the object of their worship , and not the way of worshipping them , which was peculiar and separate to many families and tribes amongst them , and so observed . scarce any family or tribe of note , that had not its special and separate sacra . besides , they seemed to have little need of any new authorized gods , seeing as varro observed , they had of them they owned , no less than thirty thousand . and i have often thought that law was imposed on them by the craft and projection of satan , to keep them off from the knowledge of the true god : for notwithstanding this law , they admitted into their superstition all sorts of idols even the folly of egyptians themselves , as having temples in rome unto isis and scrapis . onely this law was pleaded to keep off the knowledge of the true god , act. . . and of him they had the highest contempt , calling the place of his worship , the land — dei incerti . — and the custome among the athenians not to admit any strange objects of worship , any unwarranted devotion , was never made use of , but to oppose the gospel , unless it were when they destroyed the wisest and best man that ever the city bred , for giving some intimation of the true god , and not consenting with the city in opinion about their established devotions : other use of these laws there was none . it is true , when any sacra or superstitious observances were actually used to induce men and women to sin and wickedness , contrary to the light of nature , the very being of civil societies , the romans severely animadverted upon them : otherwise this law was not made use of , but onely against the jews first , and the christians afterwards ; whereby it was consecrated to the use of idolatry , and rendred unmeet for the churches service or reception . the jews were those who were first intrusted with the truth of religion and the worship of god. and it is known what was their law , their custom , their practice in this matter . whoever would dwell amongst them , if they owned their fundamentals , they afforded them the blessing and peace of the land. all that they required of such persons , was but the observation of the seven noachical precepts , containing the principles of the light of nature , as to the worship of one god , and moral honesty amongst men ; whoever would live amongst them of the gentiles , and took upon themselves the observation of these fundamentals , although they subjected themselves to no instituted ordinances , they called proselytes of the gate , and gave them all liberty and peace . and in those who submitted unto the law of moses , who knows not what different sects and opinions , and modes of worship there were amongst them , which they never once supposed that they had any rule to proceed against by external force and coercion . the case is yet more evidently expressed in the judgement and actings of the first christians . it will be utterly superfluous to shew how that for three hundred years , there was not any amongst them who entertained thoughts of outward force against those who differed from the most , in the things of christian religion . it hath been done i perceive of late by others , and yet in that space of time , with that principle , the power of religion subdued the world , and brake the force of that law whereby the romans through the instigation of satan , endeavoured with force and cruelty to suppress it . when the empire became christian , the same principle bare sway . for though there were mutual violences offered by those who differed in great and weighty fundamental truths , as the homousians and arians ; as to those who agreeing in the important doctrines of the gospel , took upon themselves a peculiar and separate way of worship and discipline of their own , whereby they were exempt from the common course and discipline of the church , then in use , never any thoughts entered into men , to give unto them the least disturbance . the kingdom of aegypt alone had at the same time above forty thousand persons , men and women , living in their private and separate way of worship , without the least controul from the governours of church or state ; yea , with their approbation and incouragement . so was it all the world over , not to mention the many different observances that were in and amongst the churches themselves , which occasioned not division , much less persecution of one another . and so prevalent is this principle , that notwithstanding all their design for a forcing unto an uniformity , as their peculiar interest , yet it hath taken place in the church of rome it self , and doth so to this day . it is known to all , that there is no nation wherein that religion is inthroned , but that there are thousands in it that are allowed their particular ways of worship , and are exempt from the common ordinary jurisdiction of the church . it seems therefore , that we are some of the first who ever any where in the world , from the foundation of it , thought of ruining and destroying persons of the same religion with our selves , meerly upon the choice of some peculiar ways of worship in that religion . and it 's but reasonable , as was observed , for men to look well to the grounds of what they do , when they act contrary to the principles of the law of nature , exprest in so many instances by the consent of mankind . and i fear all men do not aright consider , what a secret influence into the enervating of political societies such intrenchments on the principles of natural light , will assuredly have . for those things which spring up in the minds of men without arguing or consideration from without , will insensibly prevail in them against all law and constitution to the contrary . it is in vain to turn nature out of doors , it will return . and whence shall we learn what natureinclines unto , unless from the common practise of mankind in all instances , where an evident demonstration may not be given , of the prevalent influence of the interest of some men unto the contrary ? which is . — pessimus diuturnitatis custos . it will not always prevail , nor ever at any time without great regreet and commotion in the minds of men , who have no concern in that interest . consider also the thing it self , of forcing the consciences of man , in manner before expressed ; and you will find it so uncouth ; as i am perswaded you will not know well what to make of it . learned divines tell us , that conscience is the judgement that a man maketh of himself and his actions , with reference to the future judgement of god ; or to that purpose . now let others do what they will , conscience will still make this judgment , nor can it do otherwise . whatever men can alter in the outward actings of mens lives , they can alter nothing in the inward constitution of the nature given it by god in its creation , which refers to its future end. how can this be forced ? it is said therefore , let men take this liberty unto themselves : who forbids them to judge of themselves and of their actions , what they please ? none goes about to take this liberty from them . but is this all ? conscience doth not judge of men and their actions , but with respect unto what in the name of god it requires them to be , and to do . it first requires several things of them in the name of god , and then judges upon their performance , with reference unto the judgement of god : and this is the soveraign dictate of it , worship god according to that light and understanding which you have , of what is that worship which is acceptable with him , in matter and manner , and no otherwise . if this command be not obeyed , conscience will judge with reference unto the judgement to come . let conscience then have its liberty for this work , and this difference is at an end . but it will be said , if conscience must be free as to it first act of directing and commanding , as well as unto its self-judging , it may lead men to all abominations , wickedness , murthers , sedition and filthiness ; and so a liberty unto them also must be granted . so i have heard men speak , but i have wondered also that any man that hath a conscience of his own , or knows what conscience is , should give entertainment to so fond an immagination : i would ask any man whether ever he found any such direction in his own conscience , or any inclination that way ? nay , if he have not constantly sound a severe interdiction given in by his conscience against all such things ? and how can he then conceive it possible that the conscience of any man should be of such a make , and constitution ; seeing naturally it is abselutely the same in all . besides , as was said , it is a mans judgment of himself in reference to the future judgment of god. and this intimation supposeth , that a man may judge that god at the last day will approve of adaltery , murders , seditions and the like evils ! which is to suppose all common inbred notions of god to be blotted out of the mind : nay it is utterly impossible , as implying a contradiction , that any man should consider god as a iudge , as conscience doth always , and suppose his approbation of the evils specified , or of any of the like nature and importance : but men will yet say that conscience hath been pretended for these things . i answer , never by any in their witts . and what any brain-sick , or enthusiastick person may say or doe in his paroxisms , is not to have any place in considerations of what becomes a guidance of the actions of man-kind one towards another . it is true ; that somethings as they have been circumstantiated , have been debated , even in conscience , whether they have been lawful or no ; that is whether god would approve of them , or condemn them at the last day . but what is evil in it self , and against the light of nature , there is no direction unto it , no approbation of it from conscience in the least . to take away this liberty of conscience in things of its proper cognizance and duty , seems to me , to be as much as to say , men shall not judge themselves with referrence to the judgment of god to come ; which is to put gods great vicegerent out of his place and throne . let us now apply this notion of conscience unto the present occasion . there is prescribed a way of divine worship , with ceremonies , forms of prayer , and orders for the administration of sacraments , all things that concern the joynt and publique worship of god. what is the work or duty of conscience in reference hereunto ? is it not , in the first place , to apply the mind and understanding to consider of what sort it is , in referrence unto the future judgment of god ? this cannot be denied ; the first actings of a man who makes any conscience of what hedoes , must be of this sort . if then it apprehend it to be such as god will approve of the practice , and observation of it at the last day , conscience is satisfied , and reflects no self-condemning thoughts upon its observance . but suppose a man doth not understand it so to be ; he cannot conceive it to be appointed so by christ , nor that any men have warrant , authority , or commission to impose on the practice of others what is not so appointed by him . how shall he do to be otherwise minded ? can he force himself to assent unto that , whereunto in truth he doth not assent ? is it in his power so to do : ask any man who hath an understanding , whether he can apply it to what he will ; that is to assent , or not assent unto what is proposed unto him : all men will assuredly say , that their assent necessarily followeth the evidence that they have of the truth of any thing , and that otherwise it is not to be obtained . the mind despiseth all violence , or coaction from the will : yea , it implys a contradiction that a man should cause himself to assent unto that unto which he doth not assent . can then other men compell this assent ? it is so far otherwise that god himself will not ; yea , be it spoken with reverence of his holiness , cannot force such an assent , seeing it implies a contradiction ; namely , that a man should assent and not assent to the same proposition at the same time : neither can a man himself force himself , neither can all the men in the world force him , to understand more than he doth understand , or can do so . men do not seem to have exercised many reflect acts of considertaion on themselves , who suppose that any can command their understandings to apprehend what they please , or to assent unto things at their will. these things follow conviction and evidence ; and so god himself procures the assent of men unto what he revealeth ; and otherwise the understanding is absolutly free from all imposition . if a man then cannot understand these things to be approved of god , and accepted with him ; suppose they are so , yet if a man cannot apprehend them so to be , what is the next work that conscience will apply it self unto ? is it not to declare in the soul , that if it practise these things , god will judge it the last day , and pronounce sentence against him ? for conscience , as was said , is a mans judgement of himself and his moral actions , with respect unto the future judgement of god. and i am perswaded that this is the condition of thousands , in reference to the present impositions . their apprehensions and judgements of themselves in this matter , are to them unavoidable and insuperable . it is not in their power to think otherwise than they do , nor to judge otherwise of themselves in reference unto the the practise of the things imposed on them , than they do . neither can all the men in the world force them to think or judge otherwise . if ever light , and evidence unto their conviction of the contrary , is imparted to them , or do befall them , they will think and judge according to it ; in the mean time , they crave that they may not be forced to act against their light and consciences , and so unavoidably cast themselves into destruction . all then that some desire of others , is , that they would but give them leave to endeavour to please god ; seeing they know it is a fearful thing to fall into his hands as an avenger of sin. god deals not thus with men ; for although he requires them to believe whatever he reveals , and proposes as an object of faith , and to obey whatever he commands , yet he gives them sufficient evidence for the one , and warranty of his authority in the other ; and himself alone is judge of what evidence is so sufficient . but men can do neither of these : they can neither give evidence to their propositions , nor warrant to their authority in their impositions in spiritual things , and yet they exact more than doth god himself : but so it is , when once his throne is invaded , his holiness , wisdom , and clemency are not proposed to be imitated , but a fond abuse of soveraignity alone , is aimed at . to impose penaltics then infercing men to a compliance and acting in the worship of god , contrary unto what they are convinced in their consciences to be his mind and will , is to endeavour the inforcing of them to reject all respects unto the future judgments of god ; which as it is the highest wickedness in them to do , so hath not god authorized any of the sons of men , by any means to endeavour their compulsion unto it . for the former of these , that men may act in the things of god , contrary unto what they are perswaded he requires of them ; i suppose none will ever attempt to perswade themselves or others . atheisme will be the end of such an endeavour . the sole question is , whether god hath authorized , and doth warrant any man , of what sort soever , to compell others to worship and serve him , contrary to the way and manner that they are in their consciences perswaded that he doth accept and approve . god indeed where men are in errours and mistakes about his will and worship would have them taught , and instructed , and sendeth out his own light and truth to guide them , as seemeth good unto him . but to affirm that he hath authorized men to proceed in the way before mentioned , is to say , that he hath set up an authority against himself , and that which may give controule to his. these things being so , seeing men are bound indispensibly not to worship god so as they are convinced and perswaded , that he will not be worshiped ; and to worship him as he hath appointed and commanded , upon the penalty of answering their neglect and contempt her●of with their everlasting condition at the last day ; and seeing god hath not warranted or authorized any man to inforce them to act contrary to their light , and that perswasion of his mind and will which he hath given them in their own consciences ; nor to punish them for yeilding obedience in spiritual things unto the command of god as his mind is by them apprehended , if the things themselves , though mistaken , are such as no way interfere with the common light of nature or reason of man-kind , the fundamental articles of christian religion , moral honesty , civil society , and publike tranquility : especially if in the things wherein men acting , as is supposed , according to their own light and conscience in difference from others , are of small importance , and such as they probably plead are unduly and ungroundedly imposed on their practice , or prohibited unto them , it remains to be considered whether the grounds and ends proposed in exercise of the severity pleaded for , be agreeable to common rules of prudence , or the state and condition of things in this nation . the ground which men proceed upon in their resolutions for severity , seemes to be , that the church and common-wealth may stand upon the same bottome and foundation ; that their interest may be every way the same , of the same breadth and length , and to be mutually narrowed or widened by each other . the interest of the kingdome they would have to stand upon the bottome of uniformity : so that the government of it should , as to the beneficial ends of government , comprehend them only , whom the church compriseth in its uniformity ; and so the kingdoms peace , should be extended only unto them , unto whom the churches peace is extended . thus they say , that the kingdom and the church , or its present order and establishment , are to be like hypocrates twins , not only to be born together , and to die together , but to cry and laugh together , and to be equally affected with their mutual concerns : but these things are evident mistakes in policy , and such as multiplied experience have evidenced so to be . the comparison of monarchie or the fundamental constitution of the policy and government of this nation , with the present church-order , and state , established on a right , mutable and changeable laws ; and which have received many alterations , and may at any time when it seems good to the king and parliament , receive more ; is expressive of a principle of so evil an aspect towards the solid foundation of the policy of this nation , as undoubtedly those who are principally concerned in it , are obliged not to admit an avowance of . for whereas it is not the gospel in general , nor christian religion , or religion considered as it best corresponds with the gospel , or the mind of christ therein , but the present church-order , rule and policy , that is intended ; all men know that it is founded in , and stands solely amongst us , on such laws , as is usual with parliaments to enact in one session , and to repeale in another ; or at least to enact in one age , and to repeale in another , according as use and experience manifests them to be conducing , or obstructing unto publick good. and whereas the constitution of the civil government of the nation , is built upon no such alterable or changable laws , but hath quite another foundation , obnoxious to nothing , but to the all-over-ruling providence of the most high , it is a great shaking and weakning unto its fixation and interest in the minds of men , to have it compared with things every day alterable at pleasure . and the attempt to plant the kingdomes peace , on the foundation of the churches uniformity , which may on a thousand occasions wherein the peace of the kingdom of it self is not in the least concerned , be narrowed unto a scantling wholy unproportionate unto such a superstruction , is without doubt as great a mistake in government as any persons can fall into . all the world knows , how full at this day it is of various opinions and practises in things concerning religion ; and how unsuccessful the attempts of all sorts have been for their extinguishment . it is no less known , as hath in part already been discoursed , how unavoidable unto men , considering the various alotments of their condition in divine providence , their different apprehensions and perswasions about these things are . he therefore that will build the interest of a nation , on an uniformity of sentiment and practices in these things , had need well fix this floating delos , if he intend not to have his government continually tossed up and down . the true civil interest of this nation , in the 〈◊〉 government , and laws thereof , with the benefits and advantages of them , and the obedience that is due unto them , every english-man is born unto ; he falls into it from the womb ; it grows up with him ; he is indispensably engaged into it , and holds all his temporal concernments by it : he is able also by natural reason to understand it , so far as in point of duty he is concerned , and is not at liberty to dissent from the community . but as for religion , it is the choice of men ; and he that chuseth not his religion , hath none : for although it is not of necessity , that a man formally chooses a religion , or one way in religion in an opposition unto , and with the rejection of another ; yet it is so that he so chooses in opposition to no religion , and with judgement about it , and approbation of that which he doth embrace , which hath the nature of a voluntary choice . this being the liberty , this the duty of every man , which is , always hath been , and probably always will be issued in great variety of perswasions , and different apprehensions , to confine the peace and interest of civil societies unto any one of them , seems scarce suitable unto that prudence which is requisite for the steerage of the present state or things in the vvorld . for my part , i can see no reason the civil state hath to expose its peace unto all those uncertain events which this principle will lead unto . and it seems very strange , and i am perswaded that on due consideration it will seem strange that any should continue in desire of confining the bottom of the nations interest in its rule and peace , unto that uniformity in religion , which as to a firm foundation in the minds and consciences of men , hath discovered it self to be no more diffused amongst the body of the people , than at present it is , and from which such multitudes do , upon grounds to themselves unconquerable , dissent ; resolving to continue so doing , whatever they suffer for it ; who yet otherwise unanimously acquiesce in the civil government , and are willing to contribute to the utmost of their endeavours , in their several places , unto its peace and prosperity . whatever therefore be the resolution as to a present procedure , i heartily wish that the principle it self might for the future be cast out of the minds of men ; that the state and rule of the nation , might not by plausible and specious pretences , suited to the interest of some few men be rendred obnoxious unto impression from the variety of opinions about things religious , which as far as i see , is like to be continued in the vvorld . especially ought this consideration , if i mistake not , be applied unto those differences about which alone this discourse is intended ; namely , those which are amongst men of the same religion in all the substantials of it , and which having been of long continuance deduced from one age to another , are greatly diffused , and deeply rooted in the minds of men ; being such also , as no countenance can be given to act severely towards them , from any thing in the scriptures , or practise of the first churches in the vvorld . and i hope it will never more amongst sober and dis-engaged persons be said or thought , that the interest of england , or of its rule and government , is in any thing confined unto a precise determination of the differences in the minds and consciences of men , so that those who are of one mind in them , and would impose the apprehension and practise of their perswasion upon others , should be alone comprehended therein . but let the ground of this severity in proceeding against dissenters be never so weak or infirm , yet if the end proposed in it be accomplished , the counsel will appear at last to have been adviseable . what then is the end of these things , of this severity so earnestly pressed after , to be engaged into ? suppose the best appearing success that in this case can be supposed , and all that seems to be desired ; namely that by external force and compulsion , men be brought unto an outward conformity in , and unto the things that are imposed on them . this is the utmost of what seems to be desired or aimed at . for no man surely is so vain as to imagine that compulsion and penalties are a means suited to perswade or convince the minds of men. nay , commonly it is known , that they have a contrary effect , and do exceedingly confirm men in their own perswasions , and into an alienation from the things they are compelled unto . suppose then this end to be obtained : is there better peace or establishment assured to the present church . order thereby , than what it may enjoy whilst men have their liberty to profess their dissent ? both reason and experience do testifie the contrary . nor will the church find any more dangerous opponents , upon any emergent occasion , that those who have been compelled to uniformity against their conviction . for bearing their condition always as their burthen , they will not be wanting unto an opportunity to ease themselves of it . and it may be sundry persons now vested with ecclesiastical power , if they would recollect their former thoughts and expressions , might remember that they both conceived and declared their mind to this purpose ; that former severities in the like kind , were unduly and disadvantagiously pursued against that strong inclination in so many unto an indulgence , and freedom from their impositions , which surely they cannot think to be now lessened or weakned . but present power is apt to change the minds of men , and make them neither remember what were their former apprehensions , nor foresee what would be their thoughts upon a disappointment in their present undertakings . but neither yet can this rationally be supposed ; nor is it probable in the least , that the outward conformity intended , will ever be obtained by rigor ; especially where the reasons of it are so remote from influencing the consciences of men. for whatever arguments may be used for a restraint to be put upon conscience , in things concerning faith and the worship of god , which must be taken from the nature of the things themselves , are utterly superseded and made useless , by the nature of the differences that are in contest between the imposers , and those that deprecate their impositions . for as very little hath been done , especially of late , to prove the lawfulness of the things imposed , nothing at all to assert their necessity ; so the nature of the things themselves , about which the difference is ; quite casts them out of the compass and reach of those arguments which are pleaded in the case of coercion and penalties in the things of religion or the worship of god. for if men should be able to prove that heresies and idolatries are to be punished in the persons of them that do assert them : no conclusion will or can be thence made , as i suppose , for their punishment and ruine , who by the confession of them that would punish them , are neither hereticks nor idolaters . force must stand alone in this case ; and what small influence it is like to have on the practices of men , when it hath no pretence of reason nor judgment , wherein conscience is concerned to give its countenance , is not uneasie to determine . nay experience hath sufficiently in most places baffled this attempt : violence hath been used in matters of religion to the shame and stain of christanity ; and yet never succeeded any where , to extinguish that perswasion and opinion which it was designed to extirpate . it may be ; for a while indeed and sometimes it may obtain such succese , as to seem to have effected the end amed at . but still within a short space , mostly in the compass of the same age , it hath been manifest , that it hath but laid in provision for future troubles , oppositions , and animofities . let the prelates , or rulers therefore of the church advise , press unto , and exercise this severity whilst they please ; they may as evidently see the issue of it , as if it were already accomplished . some may be ruined , multitudes provoked , the trade of the nation obstructed , some few be inforced unto an hypocritical compliance with what is against the light of their consciences , compassion be stirred up in the residue of the people for innocent sufferers , and by all indignation against themselves and their ways encreased ; considering what are the things about which these differences are , how deeply rooted a dissent from the present establishment is in the minds of multitudes : for how long a season that perswasion hath been delivered down unto them , evenever since the first reformation , gradualy encreasing in its suffrage to this day ; the advantages that it hath had for its growth and improvement , with successes evidently suitable unto them ; and resolution that mens spirits are raised unto , to suffer and forgo the utmost of their earthly concernments , rather than to live and die in an open rebellion to the commanding light of god in their consciences : it is the utmost vanity to have other expectations of the end of such a course of rigor and prosecution . in the mean time , i am sure whoever gets by persecution , the king looseth by it . for what if some officers of ecclesiastical courts have been inriched by the booty they have got from dissenters ? what advantage is it all this while to the kingdom ? when so many families are impoverished , so many ruined , as are by excommunications and imprisonments ensuing thereon , so many more discouraged from the exercise of their faculties , or improvment of their stocks , so many driven beyond the seas ; and yet all this nothing , unto what in the same kind , must and will ensue , if the course sometimes begun should be pursued . to me it seems that an attempt for the pretended conformity , ( for attained it will never be ) is scarce a due compensation for his majesties loss in the diminishing of his subiects and their wealth , wherewith it is and will be certainly attended . besides , to ruine men in all their substantials of body and life , for ceremonies , and those our own country-men and neighbours , seems to carry with it somewhat of that severity which english-men after the subsiding of the impetuous impressions of provocations , do naturally abhor , and will not long by any means give countenance unto . on the consideration of these things , and other doubtless of more deep investigation , his majesty hath often declared , not only his resolution to grant the indulgence intimated in his gracious declaration to that purpose , but also the exceeding suitableness of those intentions unto his own inclination and clemency . the advantages which have already ensued unto the nation , in the expectation of indulgence , have been also remembred , and repeated by him with an uncontrouleable manifestation of its conducibleness for the future , unto the peace and prosperity of the kingdom . and it seems very strange , that so noble and royal dispositions , such thoughts and counsels of wisdom and authority such protections of care and solicitude for the kingdoms good , should be all sacrificed to the interest of any one party of men whatsoever . i cannot but hope , that his majesty will re-assume those blessed counsels of peace : especially considering that the spirits of men are singularly disposed to receive and put a due valuation upon the execution of them . for all those who desiring an indulgence , though differing amongst themselves in some things , do joyntly cast their expectations and desires into a dependance on his maiesty , with advice of his parliament . and as notwithstanding their mutual differences , they are united in this expectation , so may they be made partakers of it : although in other things their differences continue , they cannot but agree in loyalty and gratitude : when the denyal of it unto them , although they still differ in other things , will reconcile their mindes in regreet against the impositions they ioyntly undergo . and , whereas men have by the fears , dangers , and sufferings which they have passed through , evidenced to all the world , that the liberty and freedome of their consciences is of more consideration with them , than all other things whatever ; and have learned themselves also how to esteem and value that liberty , without which they are sensible how miserable their condition is , and is like to be , it is impossible that any stronger obligation unto peaceableness loyalty , and thankfulness , can be put upon the subiects of any nation , then a grant of the indulgence desired would put upon multitudes in this . this would set their minds at liberty fom fears and contrivances for the avoidance of impendent dangers ; incourage them to engage the utmost of their endeavours and abilities in the businesses of peace and security , leaving them no fears , but only of any disturbance of the state of things , which hath secured unto them all their principal interests in the world. and how foolish , senceless , and unbecoming of men , would any other thoughts be ? to think , that men who have given this evidence at least , that they are such as exercise a good conscience towards god and others , in that they have suffered for it , and are ready yet farther so to do , should not despise and contemn all suggestions of unpeaceable dispositions , or should suppose that they have any community of interest with such as being not concerned in conscience with them ; at least not so far as to evidence it to be their chief and principal interest , as theirs it is ; or to have any inclination to the disturbance of the publique tranquility , wherein all their desires and aims are secured ; is to judge by such imaginations of folly , madness and wickedness , as those who use these pretences , would be loth to be judged by ; although they have not given that testimony of their respects unto conscience , which the others have done . and hereby , whereas the parliament have been necessitated through the exigence of the publique affairs , to engage the nation in payments not passed through without difficulty , they will , as was said , put a real and effectual obligation upon great multitudes of men , without the least semblance of disadvantage unto any others . neither is this a matter of any expence , but only of generous clemency in themselves , and the deposition of wrath , envy , and revenge in some few others ; things that may be parted withal , without the least detriment unto humane society . and , as it is in the matter alone of indulgence , and conscience , wherein the people are capable of a sensible obligation , others not concerned therein , being apt to think that all which is done for them , is but their due , and less sometimes then is so ; those partakers of it , by an avowment of the favour received , will be in their own minds indispensably bound to promote the common interest of publique good. it is true indeed , that the parliament have thought meet some years past , to direct unto another course of proceedure ? but dies diem docet . and wise men are never wont pertinaciously to adheer unto the pursuite of conjectures and projections about future events ; such as former laws were suited unto , against experience , and those second thoughts which a new consideration of things may suggest unto them : besides the alterations of affairs in many concernments , may fully justifie the alteration in resolutions pleaded for ; which is not such neither , as to be contradictory unto any thing already established , but what may be brought into compliance with it , and subordination to it : they may say of what is past , as was by one said of old : res durae & regni novitas me talia cogunt . the present assurance of publique peace and tranquility , admitts of counsels impartially tending to the good of all , uninfluenced by a mixture of fears and jealousies . but suppose the peace and prosperity of the nation to be much secured and advantaged by an indulgence , as undoubtedly under the protection and blessing of god , it will be ; yet i have heard some say , and it is commonly pleaded , that the church will not be able to keep its station , or to retain it members in compliance ; but they will many , if not most of them , make use of the liberty desired ; especially if it be for and unto protestants , which must be prevented . now this i confess seems strange to me , that any such events should be feared or expected . those who make this objection , suppose the church to be really possessed of truth and order in the matters that are in difference ; they express every day not only the great sence they have of the learning , ability and piety of the clergy , but are ready also on all occasions , to contemn their adversaries , as men unlearned , weak , and inconsiderate . it is also granted that all outward priviledges , incouragements , advantages , promotions , preferments , dignities , publick conveniencies , legal maintainance , are still to be confined unto the church , and its conformists ; as also that those who desire the benefit of indulgence , must together with an exemption from all these , pay all dues required by the law to them ; and if they will joyn themselves unto others , besides a deprivation of the great conveniencies of their usual places of assemblies , and their legal interest in them , and the inconveniencies of reparing unto other assemblies , it may be far remote from then habitations , contribute also to the maintainance of their teachers where it is indispensably needed . if i say , all these and the like considerations , with a reputation of publick favour , and regard with authority , be not sufficient to preserve and secure the church in its station , and its members in the communion of it , it is evident that they are things which have no foundation in the consciencies or minds of men , but stand meerly on the props of law and power . which if true , is yet a secret which ought not to be divulged . i confess chief justice hubbart , in his reports , in the case of colt , and the bishop of coventry and litchfield , says , that though it be de jure divino , that christian people be provided of christian officers and duties , as of teaching , administration of the sacraments , and the like ; and of pastors for that purpose ; and therefore to devar them wholly of it , were expresly against the law of god ; yet all other things , as he there shews , are not so : for ( saith he ) we know well that the primitive church in her greatest purity , were but uoluntary congregations of believers , submitting themselves to the apostles and after to other pastors , to whom they did minister of their temporals , as god did move them . a liberty for which state is pleaded for , the thing it self being owned to be according to the pattern of the primitive church in her greatest purity . and if it be so as he speaks , all other orders and observances in the church , must be built onely on law and custom . but yet such is their force also on the minds of men , that as attended with the advantages and conveniences before mentioned , and fenced by the inconveniences and disadvantages which attend dissenters ; the differences also contended about , being of no more weight than they are ; there is no doubt but the most of men , at least to the full as many as without force to conscience , will do so under the severest penalties to the contrary , will continue their adherence to the present church-rate , although the liberty of the dissent desired , should be indulged . it may be this suggestion of peace and moderation , may not have an equal rellish unto all pallats , nor find a like reception in the minds of all . the interest of some , and the prejudices of others , are so important with them , as that they cannot attend unto impartial reason in this matter . i am perswaded that some have scarce any better or more forcible argument , to satisfie their own minds that they are in the right in religion , than the inclination they find in themselves to hate and persecute them whom they suppose to be in the wrong ; or at least that they can no longer believe that to be truth which they profess , than whilst they are willing and ready to destroy with violence that which is contrary unto it . for what is forborn , they suppose must needs be approved ; all which are so palpable misapprehensions , as there needs no endeavour to lay them open . it is far enough from being an evidence of truth in any , that they are ready to destroy them that are otherwise minded . it is errour and superstition , which being conscious of their own weakness , are impatient until their contraries are ruined . and never are there such mutual violences in matters of religion , as where the several opposite parties are all of them most grosly erroneous and superstitious . the egyptians were of old the scorn and sport of the world for their devotions in general : oxen , apes , crocodiles , garlick , and onions , being some of the best of their deities : and yet about these they had amongst themselves such endless animosities , and mutual persecutions of one another , as can scarce be parallell'd . so he tells us : immortale odium & nunquam sanabile bellum , ardet adbuc ombos & tentyra ; summus utrinque inde furor vulgo , quod numina vicinorum odit uterque locus . and what was the ground and occasion of the quarrel ? — crocodilon odorat pars haec , illa pavet saturam serpentibus ibin . their controversie was about the worship of a crocodile on the one hand , and of a fowl that devoured serpents , on the other . neither is the difference of much more importance , or managed with much more moderation , which is at this day between the turks and persians , about the true successor ; of mahomet . so little reason have men to please themselves with a surmize of being possessed of the truth , by the inclination that they find in themselves to persecute the contrary : seeing such an inclination is an inseparable companion of error and superstition , and is generally heightened to cruelty and revenge , according as men by them are drenched in folly and blindness . it is yet pretended by some , that such a toleration as will satisfie them that desire it , and secure the publique tranquility , however it may please in the notion of it , will yet be sound unpracticable when it comes to be examined and instanced . but it is evident that these pretences must be countenanced by some peculiar consideration of this nation , and government thereof ; seeing the utmost of what is here desired , is both established and practised in other nations . the whole of it is plainly exercised in the kingdom of france , where the protestants paying all duties to the church , sustaining all burthens and offices in the commonwealth , equal with others , are freed from ecclesiastical courts , censures , and offices , and all penalties for their dissent , with an allowance for the worship of god in their own assemblies , provided by themselves , and known to the magistrates under whose jurisdiction they are ; which is the sum of all that is here desired . the like liberty , if i mistake not , is granted to the french and dutch churches here in england . the united provinces of the netherlands have continued in the same practise ever since the reformation . so also hath the kingdom of poland , where the dissenters are both numerous , and divided among themselves . lutherans are tolerated in the dominions of the pauls-grave , elector of brandenburg , and landtgrave of hassia : so are calvinists in many free cities of the empire ; in some places of the kingdom of denmark : and both lutherans and calvinists in sundry principalities in germany , whose magistrates are of the roman religion . in the hereditary dominions of the emperour , where-ever difference in religion once made an entrance , either a forbearance and toleration is granted and continued , as in hungary ; or the countries themselves have been made utterly waste and desolate , as bohemia and moravia , and yet in a great measure continue so to be . the attempts of the duke of savoy against it , have been condemned , detested and abhorred , by all princes of the same religion with himself , and yet have ended in some tollerable forbearance . it is also known , that the kings of england have by vertue of their power in things ecclesiastical , in all ages as occasion required , and as they saw meet , exempted persons and societies from the common and ordinary course and way of church-discipline and inspection . certainly therefore the unpracticableness of such an indulgence lies in the desires of them , whose interest , as they apprehend , is opposite unto it ; although it is more probable , that their moderation known and declared in this matter , would give them a greater interest in publique esteem and veneration , then by any other ways they are like to obtain . neither is this at all by wise men to be despised , who are able to foresee the probable events of continued exasperation . why then should men pretend , that that cannot be done , which hath been done , and is done at this day in so many kingdoms and nations , with the wished-for success by peace and happiness ? and as it may be very few instances can be given of such severity against dissenters , who come up to so full an agreemment in all material things with them from whom they dissent , as that of late practised , and still pressed for in england ; so it will be found , that whether we respect the nature and temper of the people of this land , or the admission of the principles of dissent , with the grounds of them , in multitudes ; or the resolution to undergo all difficulties and sufferings , rather than to transgress against the light of their consciences ; or their valuation of forbearance above all secular things whatever : there is no nation under heaven , wherein such an indulgence or toleration as is desired , would be more welcome , useful , acceptable , or more subservient to tranquility , trade , wealth and peace . finis . errata . page . line . for omni read omnis . exercitations concerning the name, original, nature, use, and continuance of a day of sacred rest wherein the original of the sabbath from the foundation of the world, the morality of the fourth commandment with the change of the seventh day are enquired into : together with an assertion of the divine institution of the lord's day, and practical directions for its due observation / by john owen. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) exercitations concerning the name, original, nature, use, and continuance of a day of sacred rest wherein the original of the sabbath from the foundation of the world, the morality of the fourth commandment with the change of the seventh day are enquired into : together with an assertion of the divine institution of the lord's day, and practical directions for its due observation / by john owen. owen, john, - . [ ], [i.e. ] p. : port. printed by r.w. for nath. ponder, london : . reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng sabbath -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion john owen d.d. exercitations concerning the name , original , nature , use and continuance of a day of sacred rest. wherein the original of the sabbath from the foundation of the world , the morality of the fourth commandment , with the change of the seventh day are enquired into . together with an assertion of the divine institution of the lord's day , and practical directions for its due observation . by john owen , d d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cor. . . john . . search the scripture . london , printed by r. w. for nath. ponder , at the peacock in chancery lane near fleetstreet . . to the reader . christian reader , there are two great concerns of that religion , whose name thou bearest ; the profession of its truth , and the practice or exercise of its power . and these are mutually assistant unto each other . without the profession of faith in its truth , no man can express its power in obedience . and without obedience , profession is little worth . whatever therefore doth contribute help and assistance unto us in either of these according to the mind of god , is highly to be prized and valued . especially it is so in such a season ; wherein the former of them is greatly questioned , and the later greatly neglected , if not despised . but if there be any thing which doth equally confirm and strengthen them both , it is certainly of great necessity in and unto religion ; and will be so esteemed by 〈◊〉 who place their principal concerns in these things . now such is the solenm observation of a sacred weekly day of rest unto god. for amongst all the outward means of conveying to the present generation , that religion which was at first taught and delivered unto men by jesus christ and his apostles , there hath been none more effectual , than the catholick uninterrupted observation of such a day for the celebration of the religious worship appointed in the gospel . and many material parts of it , were unquestionably preserved by the successively continued agreement of christians in this practice . so far then the profession of our christian religion in the world at this day , doth depend upon it . how much it tends to the exercise and expression of the power of religion cannot but be evident unto all , unless they be such as hate it , who are not a few . with others it will quickly appear unto a sober and unprejudicated consideration . for no small part hereof doth consist in the constant payment of that homage of spiritual worship , which we owe unto god in jesus christ. and the duties designed thereunto , are the means which he hath appointed for the communication of grace and spiritual strength unto the due performance of the remainders of our obedience . in these things consist the services of this day , and the end of its observation is their due performance unto the glory of god , and the advantage of our own souls . whereas therefore christian religion may be considered two wayes : first , as it is publickly and solemnly professed in the world , whereon the glory of god , and the honor of jesus christ do greatly depend : and secondly , as it prevails and rules in the minds and lives of private men , neither of them can be maintained without a due observance of a stated day of sacred rest. take this away , neglect and confusion will quickly cast out all regard unto solemn worship . neither did it ever thrive or flourish in the world from the foundation of it , nor will do so unto its end , without a due religious attendance unto such a day . any man may easily foresee the disorder and prophaness which would ensue upon the taking away of that , whereby our solemn assemblies are guided and preserved . wherefore by gods own appointment it had its beginning , and will have its end with his publick worship in this world. and take this off from the basis whereon god hath fixed it , and all humane substitutions of any thing in the like kind to the same purposes , will quickly discover their own vanity . nor without advantage which it affords as it is the sacred repository of all sanctifying ordinances will religion long prevail in the minds and lives of private men. for it would be just with god to leave them to their own weaknesse and decayes , which are sufficient to ruine them , who despise the assistance which he hath provided for them , and which he tenders unto them . thus also we have known it to have fallen out with many in our dayes , whose apostasies from god have hence taken their rise and occasion . this being the case of a weekly sacred day of rest unto the lord , it must needs be our duty to enquire and discern aright , both what warrant we have for the religious observance of such a day , as also what day it is in the hebdomadal revolution that ought so to be observed . about these things there is an enquiry made in the ensuing discourses ; and some determinations on that enquiry . my design in them , was to discover the fundamental principles of this duty , and what ground conscience hath to stand upon in its attendance thereunto . for what is from god in these things , is assuredly accepted with him . the discovery hereof , i have endeavoured to make , and therewithall a safe rule for christians to walk by in this matter ; so that for want thereof they may not lose the things which they have wrought . what i have attained unto of light and truth herein , is submitted to the judgement of men learned and judicious . the censures of persons heady , ignorant and proud ; who speak evil of those things which they know not , and in what they naturally know corrupt themselves , i neither fear nor value . if any discourses seem somewhat dark or obscure unto ordinary readers , i desire they would consider , that the foundations of the things discoursed of , lye deep , and no expression will render them more familiar and obvious unto all understandings , than their nature will allow : nor must we in any case quit the strengths of truth , because the minds of some , cannot easily possess themselves of them . however i hope nothing will occurr , but what an attentive redder , though otherwise but of an ordinary capacity , may receive and digest . and they to whom the argument seems hard , may find those directions which will make the practice of the duty insisted on ; easie and beneficial . the especial occasion of my present handling this subject , is declared afterwards . i shall only add , that here is no design of contending with any , of opposing or contradicting any , of censuring or reflecting on those whose thoughts and judgements in these things differ from ours , begun or carried on . even those by whom an holy day of rest under the gospel and its services are laughed to scorn , are by me left unto god , and themselves . my whole endeavour is to find out what is agreeable unto truth about the observance of such a day unto the lord , what is the mind and will of god concerning it , on what foundation we may attend unto the services of it , as that god may be glorified in us , and by us , and the interest of religion in purity , holiness , and righteousness be promoted amongst men. j. o. jan. . . exercitations concerning the name , original , nature , use and continuance of a day of sacred rest. exercitatio prima . hebr. chap. iv. ver. ix . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( ) trouble and confusion from mens inventions . ( ) instanced in doctrines and practices of a sabbatical rest. ( ) reason of their present consideration . ( ) extent of the controversies about such a rest. ( ) a particular enumeration of them . ( ) special instances of particular differences upon an agreement in more general principles . ( ) evil consequences of these controversies in christian practice . ( ) principles and rules proposed for the right investigation of the truth in this matter . ( ) names of a sacred day of rest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gen. . . heb. . . ( ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gen. . . exodus . . chap. . . lam. . . saturn called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the jews , and why . the word doubled . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . reason of it . ( ) translation of this word into the greek and latin languages . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( ) all judaical feasts called sabbata by the heathen . suetonius ; horace ; juvenal cited to that purpose . ( ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : sunday . used by justine martyr , tertullian , eusebius . blamed by austin , hierom , and philastrius . ( ) use of the names of the dayes of the week derived from the heathen of old . custom of the roman church . ( ) first day of the week . lords day . lords day sabbath . the first exercitation . § . solomon tells us , that in his disquisition after the nature and state of things in the world , this alone he had found out ; that is absolutely and unto his satisfaction ; namely , that god made man upright , but they have sought out many inventions , eccles. . . and the truth hereof , we also find by woful experience , not only in sundry particular instances , but in the whole course of men in this world , and in all their concerns with respect unto god and themselves . there is not any thing wherein and whereabout , they have not found out many inventions , to the disturbance and perverting of that state of peace and quietness , wherein all things were made of god. yea , with the fruits and effects of this perverse apostasie , and relinquishment of that universally harmonious state of things wherein we were created , not only is the whole world as it lyes in evil , filled , and as it were overwhelmed ; but we have the reliques of it to conflict withal , in that reparation of our condition , which in this life by grace we are made partakers of . in all our wayes , actions and duties , some of these inventions are ready to immix themselves , unto our own disturbance , and the perverting of the right wayes of god. § . an evident instance we have hereof in the business of a day of sacred rest , and the worship of god therein required . god originally out of his infinite goodness , when suitably thereunto by his own eternal wisdom and power , he had made all things good , gave unto men a day of rest , as to express unto them , his own rest , satisfaction , and complacency in the works of his hands ; so to be a day of rest and composure to themselves , and a means of their entrance into , and enjoyment of that rest with himself , here and for ever , which he had ordained for them . hence it became unto them a principle and pledge , a cause and means of quietness and rest , and that in and with god himself . so might it be still unto the sons of men , but that they are in all things continually finding out new inventions , or immixing themselves in various questions and accounts ; for so saith the wise man ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , themselves have sought out many computations . and hence it is , that whereas there are two general concernments of such a day , the doctrine , and the practice of it , or the duties to be performed unto god thereon , they are both of them solicited by such various questions through the many inventions which men have found out , as have rendred this day of rest , a matter of endless strife disquietment and contention . and whereas all doctrines of truth do tend unto practice , as their immediate use and end , the whole scripture being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tit. . . the truth which is according unto godliness , the contentions which have been raised about the doctrine of the holy day of rest , have greatly influenced the minds of men , and weakned them in that practice of godliness , which all men confess to be necessary in the observation of such a day of rest unto the lord , if such a day of rest there be , on what foundation soever it is to be observed . for christians in general , under one notion or other , do agree , that a day of rest should be observed , in and for the celebration of the worship of god. but whereas many controversies have been raised about the grounds of this observance , and the nature of the obligation thereunto , advantage hath been taken thereby to introduce a great neglect of the duties themselves , for whose sakes the day is to be observed , whilst one questions the reasons and grounds of another for its observation , and finds his own by others despised . and this hath been no small nor ineffectual means of promoting that general prophaneness , and apostasie from strict and holy walking before god , which at this day are every where so justly complained of . § . it is far from my thoughts and hopes , that i should be able to contribute much unto the composing of these differences and controversies , as agitated amongst men of all sorts . the known pertinacy of inveterate opinions , the many prejudices that the minds of most in this matter are already possessed withal , and the particular engagements , that not a few are under , to defend the pretensions and perswasions which they have published and contended for ; will not allow any great expectation of a change in the minds of many , from what i have to offer . besides , there are almost innumerable eristical discourses on this subject , in the hands of many , to whom perhaps the report of our endeavours will not arrive . but yet , these and the like considerations , of the darkness , prejudices and interests of many , ought not to discourage any man from the discharge of that duty which he owes to the truths of god ; nor cause him to cry with the sluggard , there is a lyon in the streets , i shall be slain in the way . should they do so , no truth should ever more be taught , or contended for : for the declaration of them all , is attended with the same difficulties , and lyable to the same kind of opposition . wherefore an enquiry into this matter , being unavoidably cast upon me , from the work wherein i am engaged , in the exposition of the epistle to the hebrews , i could not on any such accounts wave the pursuit of it . for this discourse , though upon the desires of many , now published by it self , is but a part of our remaining exercitations on that epistle . nor am i without all hopes , but that what shall be declared and proved on this subject , may be blessed to an usefulness unto them , who would willingly learn , or be established in the truth . an attempt also will be made herein , for the conviction of others , who have been seduced into paths , inconsistent with the communion of saints , the peace of the churches of christ , or opinions hurtful to the practice of godliness ; and left unto the blessing of him , who when he hath supplyed seed to the sower , doth himself also give the encrease . and these considerations have prevailed with me to cast my mite into this sanctuary , and to endeavour the right stating , and confirmation of that doctrine , whereon so important a part of our duty towards god doth depend , as is generally confessed , and will be found by experience , that there doth on this concerning a day of sacred rest. § . the controversies about the sabbath , ( as we call it at present for distinction sake , and to determine a subject of our discourse ) which have been publickly agitated , are universal as unto all its concerns . neither name nor thing is by all agreed on . for whereas most christians acknowledge , ( we may say all , for those by whom it is denyed , are of no weight , nor scarce of any number ) that a day on one account or other in an hebdomadal revolution of time , is to be set apart to the publick worship of god , yet how that day is to be called , is not agreed amongst them . neither is it granted , that it hath any name affixed unto it , by any such means , that should cause it justly to be preferred unto any other , that men should arbitrarily consent to call it by . the names which have been , and amongst some are still in use for its denotation and distinction , are the seventh day , the sabbath , the lords day , the first day of the week , sunday ; so was the day now commonly observed , called of old by the graecians and romans , before the introduction of religion into its observation . and this name some still retain , as a thing indifferent ; others suppose it were better left unto utter disuse . § . those about the thing it self are various , and respect all the concerns of the day enquired after . nothing that relates unto it , no part of its respect to the worship of god , is admitted by all uncontended about . for it is debated amongst all sorts of persons ; ( . ) whether any part of time be naturally and morally to be separated and set apart to the solemn worship of god ; or which is the same , whether it be a natural and moral duty to separate any part of time in any revolution of it , unto divine service ; i mean , so as it should be stated and fixed in a periodical revolution ; otherwise to say , that god is solemnly to be worshipped , and yet that no time is required thereunto , is an open contradiction . ( . ) whether such a time supposed , be absolutely and originally moral , or made so by positive command suited unto general principles and intimations of nature . and under this consideration also , a part of time is called moral metonymically from the duty of its observance . ( ) whether on supposition of some part of time so designed , the space or quantity of it , have its determination or limitation , morally , or meerly by law positive or arbitrary . for the observation of some part of time , may be moral , and the quota pars arbitrary . ( ) whether every law positive of the old testament , were absolutely ceremonial , or whether there may not be a law moral positive , as given to , and obligatory of all mankind ; though not absolutely written in the heart of man by nature ; that is , whether there be no morality in any law , but what is a part of the law of creation . ( ) whether the institution of the seventh day sabbath , was from the beginning of the world , and before the fall of man , or whether it were first appointed , when the israelites came into the wilderness . this in itself is only a matter of fact ; yet such , as whereon the determination of the point of right , as to the universal obligation unto the observation of such a day doth much depend ; and therefore hath the investigation and true stating of it , been much laboured in and after , by learned men . ( ) upon a supposition of the institution of the sabbath from the beginning , whether the additions made , and observances annexed unto it , at the giving of the law on mount sinai , with the ends whereunto it was then designed , and the uses whereunto it was employed , gave unto the seventh day a new state distinct from what it had before ; although naturally the same day was continued as before . for if they did so , that new state of the day , seems only to be taken away under the new testament ; if not the day it self seemes to be abolished : for that some change is made therein from what was fixed under the judaical oeconomy , cannot modestly be denyed . ( ) whether in the fourth commandment , there be a foundation of a distinction between a seventh day in general , or one day in seven ; and that seventh day , which was the same numerically and precisely from the foundation of the world. for whereas an obligation unto the strict observation of that day precisely is as we shall prove , plainly taken away in the gospel , if the distinction intimated , be not allowed , there can be nothing remaining obligatory unto us in that command , whilst it is supposed , that that day is at all required therein . hence ( ) it is especially enquired , whether a seventh day , or one day in seven , or in the hebdomadal cycle , be to be observed holy unto the lord , on the account of the fourth commandment . ( ) whether under the new testament all religious observation of dayes be so taken away , as that there is no divine obligation remaining for the observance of any one day at all ; but that as all dayes are alike in themselves , so are they equally free to be disposed of , and used by us , as occasion shall require . for if the observation of one day in seven , be not founded in the law of nature , expressed in the original positive command concerning it ; and if it be not seated morally in the fourth commandment , it is certain that the necessary observance of it is now taken away . ( ) on the other extream , whether the seventh day from the creation of the world , or the last day of the week , be to be observed precisely under the new testament by vertue of the fourth commandment and no other . the assertion hereof supposeth that our lord jesus christ the lord of the sabbath hath neither changed , nor reformed any thing in or about the religious observation of an holy day of rest unto the lord ; whence it follows , that such an observation can be no part or act of evangelical worship properly so called , but only a moral duty of the law. ( ) whether on the supposition of a non-obligation in the law unto the observance of the seventh day precisely , and of a new day to be observed weekly under the new testament , as the sabbath of the lord , on what ground it is so to be observed . ( ) whether of the fourth commandment as unto one day in seven , or only as unto some part or portion of time , or whether without any respect unto that command as purely ceremonial . for granting , as most do , the necessity of the observation of such a day , yet some say , that it hath no respect at all to the fourth decalogical precept , which is totally and absolutely abolished with the residue of mosaical institutions ; others that there is yet remaining in it , an obligation unto the sacred separation of some portion of our time unto the solemn service of god , but indetermined ; and some that it yet precisely requires the sanctification of one day in seven . ( ) if a day be so to be observed , it is enquired , on what ground , or by what authority there is an alteration made from the day observed under the old testament , unto that now in use ; that is , from the last to the first day of the week ; whether was this translation of the solemn worship of god , made by christ and his apostles , or by the primitive church . for the same day might have been still continued , though the duty of its observation , might have been fixed on a new reason and foundation . for although our lord jesus christ totally abolished the old solemn worship required by the law of commandments contained in ordinances , and by his own authority introduced a new law of worship according unto institutions of his own , yet might obedience unto it in a solemn manner have been fixed unto the former day . ( ) if this were done by the authority of christ and his apostles , or be supposed so to be , then it is enquired , whether it were done by the express institution of a new day , or a directive example sufficient to design a particular day , no institution of a new day being needful . for if we shall suppose that there is no obligation unto the observance of one day in seven indispensibly abiding on us , from the morality of the fourth command , we must have an express institution of a new day , or the authority of it is not divine ; and on the supposition , that that is so , no such institution is necessary ; or can be properly made , as to the whole nature of it . ( ) if this alteration of the day were introduced by the primitive church ; then whether the continuance of the observation of one day in seven be necessary or no. for what was appointed thereby , seems to be no farther obligatory unto the churches of succeeding ages , than their concernment lyes in the occasions and reasons of their determinations . ( ) if the continuance of one day in seven for the solemn worship of god be esteemed necessary in the present state of the church , then , whether the continuance of that now in general use , namely , the first day of the week be necessary or no ; or whether it may not be lawfully changed to some other day . and sundry other the like enquiries are made about the original , institution , nature , use and continuance of a day of sacred rest unto the lord. § . moreover , amongst those who do grant , that it is necessary , and that indispensibly so as to the present church state , which is under an obligation from whence ever it arise , neither to alter nor omit the observation of a day weekly for the publick worship of god , wherein a cessation from labour , and a joint attendance unto the most solemn duties of religion are required of us ; it is not agreed , whether the day it self , or the separation of it to its proper use and end , be any part in it self of divine worship , or be so meerly relatively , with respect unto the duties to be performed therein . and as to those duties themselves , they are not only variously represented , but great contention hath been about them , and the manner of their performances , as likewise concerning the causes and occasions which may dispense with our attendance unto them . indeed herein lyes secretly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and principal cause of all the strife that hath been and is in the world about this matter . men may teach the doctrine of a sabbatical rest , on what principles they please , deduce it from what original they think good , if they plead not for an exactness of duty in its observance , if they bind not a religious carefull attendance on the worship of god , in publick and private , on the consciences of other men ; if they require not a watchfulness against all diversions and avocations from the duties of the day , they may do it without much fear of opposition . for all the concernments of doctrines and opinions which tend unto practice are regulated thereby , and embraced or rejected , as the practice pleaseth or displeaseth that they lead unto . lastly , on a precise supposition that the observation of such a day is necessary upon divine precept or institution , yet there is a controversie remaining , about fixing its proper bounds as to its beginning and ending . for some would have this day of rest measured by the first constitution and limitation of time unto a day from the creation ; namely , from the evening of the day preceding unto its own ; as the evening and the morning were said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one day , gen. . . others admit only of that proportion of time , which is ordinarily designed to our labour on the six dayes of the week ; that is , from its own morning to its own evening , with the interposition of such diversions as our labour on other dayes doth admit and require . § . and thus is it come to pass , that although god made man upright , and gave him the sabbath or day of rest , as a token of that condition , and pledge of a future eternal rest with himself ; yet through his finding out many inventions , that very day is become amongst us , an occasion and means of much disquietment and many contentions . and , that which is the worst consequent in things of this nature that belong unto religion and the worship of god , these differences , and the way of their agitation , whilst the several parties htigant have sought to weaken and invalidate their adversaries principles , have apparently influenced the minds of all sorts of men unto a neglect in the practice of those duties , which they severally acknowledge to be incumbent on them , upon those principles and reasons , for the observation of such a day , which themselves allow . for whilst some have hotly disputed , that there is now no especial day of rest to be observed to the lord , by vertue of any divine precept or institution ; and others have granted that if it be to be observed only by vertue of ecclesiastical constitution , men may have various pretences for dispensations from the duties of it , the whole due observation of it is much lost among christians . neither is it a small evil amongst us , that the disputes of some against the divine warranty of one day in seven to be separated unto sacred uses , and the pretence of others to an equal regard unto all dayes from their christian liberty , together with an open visible neglect in the most of any conscientious care in the observance of it , have cast not a few unwary and unadvised persons to take up with the judaical sabbath , both as to its institution and manner of its observation . now whereas the solemn worship of god , is the spring , rule and measure of all our obedience unto him , it may justly be thought that the neglect thereof , so brought about as hath been declared , hath been a great , if not a principal occasion , of that sad degeneracy from the power , purity , and glory of christian religion ; which all men may see , and many do complain of at this day in the world. the truth is , most of the different apprehensions recounted , have been entertained and contended for , by persons learned and godly , all equally pretending to a love unto truth , and care for the preservation and promotion of holiness and godliness amongst men . and it were to be wished that this were the only instance whereby we might evince , that the best of men in this world do know but in part , and prophesie but in part . but they are too many to be recounted , although most men act in themselves and towards others , as if they were themselves lyable to no mistakes , and that it is an inexpiable crime in others , to be in any thing mistaken . but as this should make us jealous over our selves , and our own apprehensions in this matter , so ought the consideration of it to affect us with tenderness and forbearance towards those who dissent from us , and whom we therefore judge to err and be mistaken . but that which principally we are to learn from this consideration , is , with what care and diligence we ought to inquire into the certain rule of truth in this matter . for whatever we do determine , we shall be sure to find men learned and godly otherwise minded . and yet in our determinations are the consciences of the disciples of christ greatly concerned , which ought not by us to be causelesly burthened , nor yet countenanced in the neglect of any duty that god doth require . slight and perfunctory disquisitions will be of little use in this matter ; nor are men to think that their opinions are firme and established , when they have obtained a seeming countenance unto-them from two or three doubtful texts of scripture . the principles and foundations of truth in this matter lye deep , and require a diligent investigation . and this is the design , wherein we are now engaged . whether we shall contribute any thing to the declaration or vindication of the truth , depends wholly on the assistance which god is pleased to give or withhold . our part it is , to use what diligence we are able ; neither ought we to avoid any thing more , than the assuming or ascribing of any thing unto our selves . it is enough for us , if in any thing , or by any means god will use us , not as lords over the faith of men , but as helpers of their joy. now for the particular controversies before mentioned , i shall not insist upon them all , for that were endless ; but shall reduce them unto those general heads , under which they may be comprehended , and by the right stating whereof they will be determined . nor shall i enter into any especial contest , unless it be occasionally only , with any particular persons , who of old or of late have eristically handled this subject . some of them have i confess given great provocations thereunto ; especially of the belgick divines , whose late writings are full of reflections on the learned writers of this nation . our only design is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and herein i shall lay down the general regulating principles of the doctrine of the scriptures in this matter ; confirming them with such arguments , as occurr to my mind ; and vindicating them from such exceptions , as they either seem liable unto , or have met withal : all with respect unto the declaration given of the doctrine and practice of the sabbath in the different ages of the church by our apostle , chap. . of the epistle to the hebrews . § . the principles that i shall proceed upon , or the rules that i shall proceed by are , ( . ) express testimonies of scripture , which are not wanting in this cause . where this light doth not go before us , our best course is to sit still ; and where the word of god doth not speak in the things of god , it is our wisdom to be silent . nothing i confess is more nauseous to me , than magisterial dictates in sacred things , without an evident deduction and confirmation of assertions from scripture testimonies . some men write , as if they were inspired ; or dreamed that they had obtained to themselves a pythagorean reverence . their writings are full of strong authoritative assertions arguing the good opinion they have of themselves , which i wish did not include an equal contempt of others . but any thing may be easily affirmed , and as easily rejected . ( . ) the analogie of faith in the interpretation , exposition , and application of such testimonies as are pleadable in this cause . hic labor hoc opus ; herein the writers diligence , and the readers judgement , are principally to be exercised . i have of late been much surprised with the plea of some for the use of reason in religion and sacred things ; not at all that such a plea is insisted on , but that it is by them built expresly on a supposition that it is by others , whom they reflect upon , denyed ; whereas some probably intended in those reflections have pleaded for it against the papists ( to speak within the bounds of sobriety ) with as much reason , and no less effectually , than any amongst themselves . i cannot but suppose their mistake to arise , from what they have heard , but not well considered , that some do teach about the darkness of the mind of man by nature , with respect unto spiritual things , with his disability by the utmost use of his rational faculties as corrupted , or unrenewed , spiritually and savingly to apprehend the things of god , without the especial assistance of the holy ghost . now as no truth is more plainly or evidently confirmed in the scripture than this ; so to suppose , that those by whom it is believed and asserted , do therefore deny the use of reason in religion , is a most fond imagination . no doubt but whatever we do , or have to do towards god , or in the things of god , we do it all as rational creatures , that is , in and by the use of our reason . and not to make use of it in its utmost improvement in all that we have to do in religion or the worship of god , is to reject it , as to the principal end for which it is bestowed upon us . in particular , in the pursuit of the rule now laid down , is the utmost exercise of our reason required of us . to understand aright the sense and importance of the words in scripture testimonies , the nature of the propositions and assertions contained in them , the lawful deduction of inferences from them ; to judge and determine aright , of what is proposed ; or deduced by just consequence from direct propositions , to compare what in one place seems to be affirmed , with what in others seems to be asserted to the same purpose , or denyed ; with other instances innumerable of the exercise of our minds about the interpretation of scripture , are all of them acts of our reason ; and as such are managed by us . but i must not here farther divert unto the consideration of these things . only i fear , that some men write books about them , because they read none . this i know , that they miserably mistake what is in controversie ; and set up to themselves men of straw as their adversaries , and then cast stones at them . ( . ) the dictates of general and incorrupted reason , suitable unto and explained by scripture light , is another principle that we shall in our progress have a due regard unto . for whereas it is confessed , that the separation of some portion of time to the worship of god , is a part of the law of our creation , the light of nature doth and must still on that supposition continue to give testimony unto our duty therein . and although this light is exceedingly weakned and impaired by sin in the things of the greatest importance , and as to many things truly belonging unto it in our original constitution , so overwhelmed with prejudices , and contrary usages , that of it self it owns them not at all ; yet let it be excited , quickned , rectified , by scripture light , it will return to perform its office of testifying unto that dutie , a sense whereof , and a direction whereunto , were concreated with it . we shall therefore enquire what intimations the light of nature hath continued to give concerning a day of sacred rest to be observed unto god ; and what uncontrollable testimonies we have of those intimations , in the knowledge , confessions , and expressions of them , in and by those , who had no other way to come to an acquaintance with them . and where there is a common or prevailing suffrage given amongst mankind , unto any truth , and that , to free us from entanglements about it , declared to be such in the scripture , it must be acknowledged to proceed from that light of nature which is common unto all , though the actings of it be stifled in many . ( . ) the custom and practice of the church of god in all ages is to be enquired into . i intend not meerly the church of christ under the gospel , but the whole church from the beginning of the world , in the various dispensations of the will and grace of god unto it , before the giving of the law , under the toke of it , and since the promulgation of the gospel . and great weight may certainly be laid upon its harmonious consent in any practice relating to the worship of god. nay , what may be so confirmed , will thence appear not to be an institution peculiar to any especial mode of worship that may belong unto one season , and not unto another ; but to have an everlasting obligation in it , on all that worship god , as such , never to be altered or dispensed withal . and if every particular church be the ground and pillar of truth , whose testimony thereunto is much to be esteemed , how much more is the universal church of all ages so to be accounted . and it is a brutish apprehension to suppose , that god would permit a perswasion to befall the church in all ages , with respect unto his worship , which was not from himself , and the expression of its practice accepted with him . this therefore is diligently to be enquired into , as far as we may have certain light into things involved in so much darkness , as are all things of so great antiquity . ( . ) a due consideration of the spirit and liberty of the gospel , with the nature of its worship , the reasons of it , and manner of its performance , is to be had in this matter . no particular instance of worship is to be introduced or admitted contrary to the nature , genius , and reason of the whole . if therefore such a sabbatical rest , or such an observation of it be urged , as is inconsistent with the principles and reasons of evangelical worship , as is built upon motives not taken from the gospel , and in the manner of its observance enterferes with the liberty wherewith christ hath made us free , it discovers it self not to belong unto the present state of the worshippers of god in christ. nor is any thing to commend it self unto us under the meer notion of strictness or preciseness , or the appearance of more than ordinary severity in religion . it is only walking according unto rule , that will please god , justifie us unto others , and give us peace in our selves . other seeming duties , that may be recommended , because they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a pretence of wisdom in doing even more than is required of us , through humility and mortification , are of no price with god , nor useful unto men . and commonly those who are most ready to overdo in one thing , are prone also to underdo in others . and this rule we shall find plainly rejecting the rigid observation of the seventh day as a sabbath , out of the verge of gospel order and worship . ( . ) the tendency of principles , doctrines , and practices to the promotion or hinderance , of piety , godliness , and universal holy obedience unto god , is to be enquired into . this is the end of all religious worship , and of all the institutions thereof . and a due observation of the regular tendency of things unto this end , will give a great discovery of their nature and acceptance with god. let things be urged under never so specious pretences , if they be found by experience not to promote gospel holiness in the hearts and lives of men , they discover themselves not to be of god. much more when principles , and practices conformable unto them , shall be evidenced to obstruct and hinder it , to introduce profaness , and countenance licentiousness of life , to prejudice the due reverence of god and his worship , do they manifest themselves to be of the tares sowed by the evil one. and by this rule , we may try the opinion which denies all divine institution unto a day of holy rest under the new testament . these are the principal rules , which in this disquisition after a sabbatical rest , we shall attend unto . and they are such as will not fail to direct us aright in our course , if through negligence or prejudice we miss not of a due regard unto them . these the reader is desired to have respect unto , in his perusal of the ensuing discourses ; and if what is proposed or concluded be not found suitable unto them , let it be rejected . for i can assure him , that no self-assuming , no contempt of others , no prejudicing adherence to any way or party , no pretence of certainty above evidence produced , have had any influence into those enquiries after the truth in this matter , which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we now address our selves unto . § . in the first place it will be necessary to premise something about the name whereby this day may be called . for that also among some hath been controverted . under the old testament it had a double appellation ; the one taken from the natural order of the day then separated with respect unto other dayes , the other from its nature and use. on the first account it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the seventh day . gen. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and god blessed the seventh day and sanctified it . so also exod. . . upon its first institution , and on the re-introduction of its observation , it is so called . but it is a meer description of the day from its relation to the six precedent dayes of the creation , that is herein intended ; absolutely it is not so called any where . yet hence by the hellenists it was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the seventh ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sacred seventh day . so is mention made of it by philo , josephus , and others . and our apostle maketh use of this name , as that which was commonly in use to denote the sabbath of the jews . chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for he speaketh , or it is spoken somewhere concerning the seventh . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is not added , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was used technically to denote that day . and he educeth the reason of this denomination , from gen. . . being as was said , the day that ensued immediately after the six distinct dayes wherein the world was created , and putting a period unto a measure of time by a numeration of dayes , alwayes to return in its cycle , it was called the seventh day . and from that course of time compleated in seven dayes , thence recurring to its beginning , is the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hebdomas , a week , which the hebrews call only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a seven . and the same word sometimes signifieth the seventh day , or one day in seven . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; is septimum diem celebrare ; to celebrate the , or a seventh day . and the latines use the word in the same manner , for seven dayes , or one day in seven . but this appellation , as we shall see the apostle casts out of consideration and use , as to the day to be observed under the new testament . for that which was first so , is passed away , and another instituted in the room thereof ; which although it be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a seventh day absolutely , or one in the revolution of seven , yet not being the seventh in their natural order , that name is now of no use , but antiquated . § . from its occasion , sanctification and use , it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sabbath , and the sabbath day . the occasion of this name is expressed , gen. . . god blessed the seventh day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he rested ( shabath ) that day . it is called rest , the rest , because on that day god rested . and in the decalogue , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the day of the sabbath ; or of gods rest , and ours . and absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sabbath , isa. . . where also god from his institution of it , calls it my sabbath : v. . this being a thing so plain and evident , it were meer loss of time to insist upon the feigned etymologies of this name , after it came to be taken notice of in the world ; i shall only name them . appion the alexandrian would have it derived from the aegyptian word sabbo , as josephus informs us ; cont. app. lib. . and what the signification of that word is , the reader may see in the same place . plutarch derives it from sabboi , a word that was used to be howled in the furious services of bacchus ; for his priests and devotoes used in their bacchanals , to cry out evoi , sabboi . sympos . lib. . c. . which things are ridiculous . lactantius with sundry others of the antients , fell into no less , though a less offensive mistake . hic , saith he , est dies sabbati , qui lingua hebraeorum à numero nomen accepit ; unde septenarius numerus legitimus & plenus est . institut . lib. . cap. . procopius gazaeus on the pentateuch , hath a singular conceit . speaking of the tenth of the month tizri , termed sabbaton sabbat . he calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he would have it the day of the conception of john baptist the fore-runner of christ , when the remission and repentance that he preached began ; and thence conjectures the etymologie of the sabbath to be from sabachta ( that is the syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which signifies remission ; that day being remitted holy unto the lord ; being the seventh day which is sabaa ; that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the vanity of which conjectures is apparent to all . the reason and rise of this appellation is manifest . hence this was the proper and usual name of this day under the old testament , being expressive of its occasion , nature , and end. the word also hath other formes ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exod. . . chap. . . sabbaton ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lam. . . mishbat ; the signification of the word being still retained . neither yet is this word peculiarly sacred as to what it denotes , but is used to express things common or prophane ; even any cessation , resting , or giving over . the first time it occurs , gen. . . it is rendred in targum , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a common word to rest . see isa. . . chap. . . and many other places . it is also applyed , to signifie a week ; because every week , or seven of dayes , had a sabbath or day of rest necessarily included in it , levit. . . you shall count to your selves ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven compleat sabbaths ; that is weeks , each having a sabbath in it for its close ; for the reckoning was to expire on the end of the seventh sabbath ; v. . and this place being expounded by onkelos in his targum of a week ; nachmanides sayes upon it , that if it be so ( which he also grants and pleads ) then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there will be two tongues in one verse ; or the same word used twice in the same verse with different significations ; namely , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should denote both the holy day of rest , and also a week of dayes . and he gives another instance to the same purpose , in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , judg. . . jair the gileadite had thirty sons , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in the first place colts of asses , and in the latter , cities . and the common number of seven is expressed by it , levit. . . thou shalt number unto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seven sabbaths of years ; that is , as it is expounded in the next words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven times seven years ; seven years being called a sabbath of years , because of the lands resting every seventh year , in answer to the rest of the church every seventh day : ( see the targum , on isa. . . esth. . . ) moreover because of the rest that was common to the weekly sabbath , with all other sacred feasts of moses's institution in their stated monthly or annual revolution , they were also called sabbaths , as shall be proved afterwards . and as the greeks and latines made use of this word borrowed from the hebrew , so the jews observing that their sabbath day had amongst them its name from saturne , dies saturni , as amongst us it is still thence called satterday , they called him , or the planet of that name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shabbetai . and even from hence , some of the jews take advantage to please themselves with vain imaginations . so r. isaac caro , commending the excellency of the seventh day , sayes , that saturne is the planet of that day , the whole being denominated from the first hour , ( whereof afterwards ) he therefore , saith he , hath power on that day , to renew the strength of our bodies , as also to influence our minds to understand the mysteries of god. he is the planet of israel , as the astrologers acknowledge , ( doubtless ; ) and in his portion is the rational soul , and in the parts of the earth , the house of the sanctuary , and among tongues the hebrew tongue , and among laws the law of israel . so far he ; who whether he can make good his claim to the relation of the jews unto saturne , or their pretended advantage on supposition thereof , i leave to our astrologers to determine , seeing i know nothing of these things . and on the same account of their rest falling on the day under that planetary denomination , many of the heathen thought they dedicated the day and the religion of it unto saturne . so tacitus , histor. lib. . alii honorem eum saturno haberi . seu principia religionis tradentibus idaeis quos cum saturno pulsos & conditores gentis accepimus ; seu quod c septem syderibus queis mortales reguntur , altissimo orbe & praecipua potentia stella saturni feratur ; ac pleraque coelestium vim suam & cursiem septimos per numeros conficiant . such fables did the most diligent of the heathen suffer themselves to be deluded withal , whereby a prejudice was kept up in their minds against the only true god and his worship . the word sometimes is also redoubled by a pure hebraisme . chron. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shabbath , shabbath ; that is , every sabbath ; and somewhat variously used in the conjunction of another form ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exod. . . chap. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exod. . . levit. . . we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by rest , the rest of the sabbath , and a sabbath of rest. where sabbaton is preposed at least , it seems to be as much as sabbatulum ; and to denote the entrance into the sabbath or the preparation for it ; such as was more solemn when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a great sabbath , an high day ensued . such was the sabbath before the passeover , for the miracle , as the jews say , which befell their fore-fathers that day in aegypt . the time between the two evenings was the sabbatulum . this then was the name of the day of rest under the old testament ; yet was not the word appropriated to the denotation of that day only ; but is used sometimes naturally to express any rest or cessation ; sometimes as it were artificially in numeration , for a week , or any other season , whose composition was by , and resolution into seven , though this was meerly occasional from the first limitation of a periodical revolution of time , by a sabbath of rest ; of which before . § . and this various use of the word was taken up among the grecians and latines also . as they borrowed the word from the jews , so they did its use. the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meerly the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or perhaps formed by the addition of their usual termination from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence also our apostle frames his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the latine sabbatum is the same . and they use this word , though rarely , to express the last day of the week . so suetonius in tiber. diogenes grammaticus sabbatis disputare rhodi solitus . and the lxx . alwayes so express the seventh day sabbath ; and frequently they use it for a week also . and so in the new testament , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke . . i fast twice on the sabbath ; that is , two dayes in the week . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acts . . the day of the sabbath , is that day of the week which was set apart for a sabbatical rest. hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one day of the sabbaths , which frequently occurs is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first day of the week ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being often put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the numeral for the cardinal . § . about the time of the writing of the books of the new testament , both the jews themselves and all the heathen that took notice of them , called all their feasts and solemn assemblies , their sabbaths ; because they did no servile work in them . they had the general nature of the weekly sabbath in a cessation from labour : so the first day of the feast of trumpets , which was to be on the first day of the second month , what day soever of the week it happened to be on , was called a sabbath . levit. . . this scaliger well observes and well proves ; emendat . tempor . lib. . canon . isagog . lib. . p. . omnem festivitatem judaicam , non solum judaei , sed & gentiles sabbatum vocant ; judaei quidem cum dicunt tisri nunquam incipere à feria prima , quarta , sexta , ne duo sabbata continuentur ; gentiles autem non alio nomine omnes eorum solennitates vocabant . and this is evident , from the frequent mention of the sabbatical fasts of the jews , when they did not , nor was it lawful for them to fast on the weekly sabbath . so speaks augustus to tiberius in suetonius . ne judaeus quidem , mi tiberi , tam libenter sabbatis jejunium servat , quam ego hodie servavi . and juvenals observant ubi festa mero pede sabbata reges . and martial , et non jejuna sabbata lege premet . speaking in contradiction as he thought unto them , and so horace mentions their tricesima sabbata , which were no other but their new moons . and to this usual manner of speaking in those dayes , doth our apostle accommodate his expressions ; col. . . let no man therefore judge you in meat or in drink , or in part of an holy day , ( any part of it , or respect unto it ) or of the new moon , or of the sabbaths ; that is , any of the judaical feasts whatever , then commonly called sabbaths . so maimonides tract . de sabb. cap. . speaking of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , good dayes or feasts ; sayes expresly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are all sabbaths to the lord. and from this usage , some think to expound that vexed expression , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke . . which we render the second sabbath after the first . so suidas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it was the second day of the passeover , and the first of unleavened bread . and wonder not that it is called a sabbath ; for they called every feast day a sabbath . theophylact gives us another day , but on the same reason : saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the jews call every feast a sabbath : for sabbath is as much as rest. oft-times therefore there fell out a feast on the day before the weekly sabbath ; and they called it a sabbath , because it was a feast . and therefore that which was the proper sabbath at that time , was called the second sabbath after the first ; being the second from that which went before . chrysostome allows of the same reason . hom. in matth. . isidore pelusiota fixeth on another day , but still for the same reason . epist. . lib. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is called the deuteroproton , because it was the second day from the sacrificing of the passeover , and the first day of unleavened bread ; which he shews was called a sabbath upon the general account of all the jewish feasts being so called . for so he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . by the way , this is expresly contrary to the scripture , which makes the day spoken of , to be the proper weekly sabbath , as it is called without any addition , matth. . . whereon depended the questions that ensued about its observation . but we are beholding to scaliger for the true meaning of this expression , which so puzled the antients , and concerning which gregory nazianzen , turned of hierome , with a scoff scarce becoming his gravity , when he enquired of him , what might be the meaning of it . scaliger therefore conjectures , that it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it was the first sabbath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the second day of unleavened bread . for on that day they offered the handful , or sheaf of new fruits ; and from that day , they counted seven weeks unto pentecost . and the sabbaths of those weeks were reckoned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the first that followed was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : so he , both in his emendat . tempor . lib. . and isagog . canon . p. . and this is subscribed unto , by his mortal adversary , dyonisius petavius animad . in epiphar . n. . p. . who will not allow him ever to have spoken tightly , but in what the wit of man can find no tolerable objection against . but this calling of their feasts sabbaths , with the reason of it is given us by all their principal authors . so lib. tzeror . hammor . on levit. p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because all solemn dayes are called holy convocations , they are all called so from the sabbath , which is called holy ; wherefore the sabbath is the head of all solemn feasts , and they are all of them called by the name thereof , sabbaths of rest ; whereof he gives instances . § . some of the antient christians dealing with the heathens called that day , which the christians then observed in the room of the jewish seventh day , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or diem folis , sunday . as those who treat and deal with others ; must express things by the names that are currant amongst them , unless they intend to be barbarians unto them . so speaks justine martyr , apol. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we meet ( for the worship of god ) in common on sunday . had he said on the sabbath , the gentiles would have concluded it to have been the judaical sabbath . to have called it to them the lords day , had been to design no determinate day , they would not have known what day he meant . and the name of the first day of the week , taken up signally by christians upon the resurrection of christ , was not in use amongst them . wherefore he called the day he intended to determine , as was necessary for him , by the name in use amongst them to whom he spake ; sunday . in like manner tertullian treating with the same sort of men , calls it diem solis ; apol. cap. . and eusebius reporting the edicts of constantine for the observation of the lords day , as it is termed in them , adds that it is the day which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or sunday . but yet among christians themselves this name was not in common use , but by some was rejected , as were also all the rest of the names of the dayes used among the pagans . so speaks august . in psal. . quarta sabbatorum , quarta feria , que mercurii dies dicitur à paganis , & à multis , christianis . sed noluimus ut dicant , & utinam corrigantur ut non dicant . and hicrome epist. ad algas . vna sabbati , dies dominica intelligenda est ; quia hebdomada in sabbatum , ut in primam , & secundam , & tertiam , & quartam , & quintam , & sextam sabbati dividitur ; guam ethnici idolorum & planetarum nominibus appellant . he rejects the use of the ordinary names unto the heathens . and philastrius makes the usage of them amongst christians almost heretical , num. . all the eastern nations also , amongst whom the planetary denomination of the dayes of the week first began , have since their casting off that kind of idolatry , rejected the use of those names , being therein more religious , or more superstitious , than the most of christians . so is it done by the. arabians and persians , and those that are joyned unto them in religious observances . the day of their worship , which is our friday , the arabians call giuma , the persians adina . the rest of the dayes of the week they discriminate by their natural order within their hebdomadal revolution ; the first , the second , the third ; only some of them in some places , have some special name occasionally imposed on them . the church of rome , from a decree as they suppose , or pretend of pope sylvester , reckons all the dayes of the week , by feria prima , secunda , and so onwards ; only their writers for the most part retain the name of sabbatum , and use dies dominica for the first day . and the rhemists on revel . . . condemn the name of sunday , as heathenish . and polydore virgil before them , sayes , profccio pudendum est , simulque dolendum , quod non antebac data sunt istis diebus christiana nomina ; ne dii gentium tam memorabile , inter nos , monumentum haberent . de invent. rer. lib. . c. . and indeed among sundry of the antients , there do many severe expressions occurr against the use of the common planetary names . and at the first relinquishment of gentilisme , it had no doubt been well , if those names of baalim had been taken away out of the mouths of men , especially considering that the retaining of them hath been of no use nor advantage . as they are now riveted into custom and usage , claiming their station on such a prescription , as in some measure takes away the corruption of their use , i judge that they are not to be contended about . for as they are vulgarly used , their names are meer notes of ditinction , of no more signification , than first , second and third , the original , and occasional imposition of them being utterly amongst the many unknown . only i must add that the severe reflections , and contemptuous reproaches , which i have heard made upon , and poured out against them , who it may be out of weakness , it may be out of a better judgement than our own , do abstain from the using of them , argue a want of due charity and that condescension in love , which become those who judge themselves strong . for the truth is , they have a plea sufficient at least to vindicate them from the contempt of any . for there are some places of scripture which seem so far to give countenance unto them , that if they mistake in their application , it is a mistake of no other nature but what others are liable unto , in things of greater importance . for it is given as the will of god , exod. . . in all things saith he that i have said be circumspect , and make no mention of the names of other gods , neither let them be heard out of thy mouth . and it cannot be denyed but that the names of the dayes of the week , were the names of gods among the heathen . the prohibition is renewed , josh. . . thou shalt not make mention of the names of their gods ; which is yet extended farther , deut. . . to a command , to destroy and blot out the names of the gods of the people , which by this means are retained . accordingly the children of ruben , building the cities formerly called nebo , and baal meon , changed their names , because they were the names of heathen idols ; numb . . . and david mentioneth it , as a part of his integrity , that he would not take up the names of idols in his lips . psal. . . and some of the antients as hath been observed , confirme what by some at present is concluded from these places . saith hierome ; absit ab ore christiano dicere , jupiter omnipotens , mehercule , & mecastor , & coetera magis portenta quam nomina . epist. ad damas. now be it granted that the objections against the use of the planetary names of the dayes of the week from these places may be answered , from consideration of the change of times and the circumstances of things , yet certainly there is an appearance of warranty in them sufficient to secure them from contempt and reproach , who are prevailed on by them , to another use . § . but of a day of rest there is a peculiar reason . if there be a name given in the scripture unto such a day , by that name it is to be called , and not otherwise . so it was unquestionably under the old testament . god himself had assigned a name unto the day of sacred rest then enjoyned the church unto observation , and it was not lawful for the jews to call it by any other name given unto it , or in use among the heathen . it was , and was to be called the sabbath day , the sabbath of the lord. in the new testament , there is , as we shall see afterwards , a signal note put on the first day of the week . so thence do some call their day of rest or solemn worship , and contend that so it ought to be called . but this only respects the order and relation of such a day to the other dayes of the week , which is natural , and hath no respect unto any thing that is sacred . it may be allowed then for the indigitation of such a day , and the discrimination of it from the other dayes of the week , but is no proper name for a day of sacred rest. and the first use of it , upon the resurrection of our lord , was only peculiarly to denote the time. there is a day mentioned by john in the revelation ( which we shall afterwards consider ) that he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , diem dominicam , the lords day . this appellation what day soever is designed is neither natural nor civil , nor doth it relate unto any thing in nature , or in the common usage of men . it must therefore be sacred , and it is , or may be very comprehensive of various respects . it is the lords day ; the day that he hath taken to be his lot , or especial portion among the dayes of the week ; as he took as it were possession of it in his resurrection . so his people are his lot and portion in the world , therefore called his people . it is also , or may be his day subjectively ; or the day whereon his businesses and affairs are principally transacted . so the poet , — tydeos illa dies ; that was tydeus his day ; because he was principally concerned in the affairs of it . this is the day wherein the affairs of the lord christ are transacted , his person and mediation being the principal subjects and objects of its work and worship . and it is , or may be called his , the lords day , because enjoyned and appointed to be observed by him or his authority over the church . so the ordinance of the supper is called the supper of the lord , on the same account . on supposition therefore that such a day of rest there is to be observed under the new testament , the name whereby it ought to be called , is the lords day ; which is peculiarly expressive of its relation unto our lord jesus christ , the sole author and immediate object of all gospel worship . but whereas the general notion of a sabbatical rest , is still included in such a day , a superaddition of its relation to the lord christ , will intitle it unto the appellation of the lords day sabbath ; that is , the day of sacred rest appointed by the lord jesus christ. and thus most probably in the continuation of the old testament phraseologie it is called the sabbath day , matth. . . and in our apostle comes under the general notion of a sabbatism , chap. . . exercitatio secunda . ( ) of the original of the sabbath ; the importance of this disquisition ( ) opinion of some of the jewish masters about the original of the sabbath that it began in mara . ( ) the station in mara and the occurrences thereof ; tacitus noted , exod. . , . jews exposition of it . ( ) this opinion refuted by testimonies and reasons . ( ) another opinion of the antient jews about the original of the sabbath ; and of the mahumetans . ( ) opinions of christians about the original of the sabbath proposed . ( ) that of its original from the foundation of the world , asserted . the first testimony given unto it , gen. . . vindicated . exceptions of heddigerus answered . ( . ) what intended by sanctifying and blessing the seventh day . ( ) other exceptions removed . series and dependance of the discourse in moses cleared . the whole testimony vindicated . ( ) heb. , . vindicated . ( ) observation of the sabbath by the patriarchs before the giving of the law. instances hereof collected by manasse ben israel . farther confirmation of it . ( ) tradition among the gentiles concerning it . sacredness of the septenary number . ( ) testimonies of the heathen collected by aristobulus , clemens , eusebius . ( ) importance of these testimonies examined and vindicated . ( ) ground of the hebdomadal revolution of time . it s observation catholick . ( ) planetary denominations of the dayes of the week , whence . ( ) the contrary opinion of the original of the sabbath in the wilderness proposed , and examined . ( ) first argument against the original of the sabbath , answered , &c. the second exercitation . of the original of the sabbath . § . having fixed the name , the thing it self falls nextly under consideration . and the order of our investigation shall be , to enquire first into its original , and then into its causes . and the true stating of the former will give great light into the latter , as also into its duration . for if it began with the world , probably it had a cause cognate to the existence of the world , and the ends of it , and so must in duration be commensurate unto it . if it ows its rise to succeeding generations , amongst some peculiar sort of men , its cause was arbitrary and occasional , and its continuance uncertain . for every thing which had such a beginning in the worship of god , was limited to some seasons only , and had a time determined for its expiration . this therefore is first to be stated . and indeed no concern of this day hath fallen under more diligent , severe , and learned dissertations . very learned men have here engaged into contrary opinions , and defended them with much learning and variety of reading . summa sequar vestigia rerum ; and shall briefly call the different apprehensions both of jews and christians in this matter unto a just examination . neither shall i omit the consideration of any opinion , whose antiquity or the authority of its defenders did ever give it reputation , though now generally exploded ; as not knowing in that revolution of opinions which we are under , how soon it may have a revival . § . the jews that we may begin with them , ( with whom some think the sabbath began ) are divided among themselves about the original of the sabbath no less than christians ; yea to speak the truth , their divisions and different apprehensions about this matter of fact , have been the occasion of ours ; and their authority is pleaded to countenance the mistakes of others . many therefore of them assign the original , or first revelation of the sabbath , unto the wilderness station of the people in mara ; others of them make it coaeval with the world. the first opinion hath countenance given unto it in the talmud . gemar . babylon . tit. sab. cap. . and tit. sanedr . cap. . and the tradition of it , is embraced by so many of their masters and commentators , that our learned selden , de jur. gen. apud heb. lib. . cap. , , . contends for it , as the common and prevailing opinion amongst them ; and indeavours an answer unto all instances or testimonies , that are or may be urged to the contrary , and indeed there is searce any thing of moment to be observed in all antiquity as to matter of fact about the sabbath , whether it be jewish , christian or heathen , but what he hath heaped together , or rather treasured up in the learned discourses of that third book of his jus gentium apud hebraeos . whether the questions of right belonging thereunto , have been duly determined by him , is yet left unto further enquiry . that which at present we are in the consideration of , is the opinion of the jews about the original of the sabbath at the station of marah , which he so largely confirms with testimonies out of all sorts of their authors , and those duly alledged according to their own sense and conceptions . § . mara was the first station that the children of israel fixed in , in the wilderness of shur , five dayes after their coming up out of the red sea. before their coming hither , they had wandred three dayes in the wilderness without finding any water until they were ready to faint . the report of this their thirst and wandring was famous amongst the heathen , and mixed by them with vain and monstrous fables , one of the wisest amongst them puts as many lies together about it as so few words can well contain . effigiem saith he , animalis quo monstrante errorem sitimque depulerant , penetrali sacravere . tacit. histor. lib. . he feigns that by following some wild asses they were led to waters , and so made an end of their thirst and wandring , on the account whereof they afterwards consecrated in their temple the image of an ass. others of them besides him say that they wandred six dayes , and finding water on the seventh , that was the occasion and reason of their perpetual observation of the seventh dayes rest. in their journey from the red sea to mara they were particularly pressed with wandring and thirst , exod. . . but this was only for three dayes , not seven . they went three dayes in the wilderness and found no water . the story of the asses image , or head consecrated amongst them , was taken from what fell out afterwards about the golden calf . this made them vile among the nations , and exposed them to their obloquy and reproaches . upon the third day therefore after their coming from the red sea , they came to mara , that is the place so called afterwards from what there befell them . for the waters which there they found being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter , they called the name of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bitterness . hither they came on the third day . for although it is said , that they went three dayes in the wilderness and found no water , exod. . . after which mention is made of their coming to mara , v. . yet it was in the evening of the third day ; for they pitched that night in mara , numb . . . here after their murmuring for the bitterness of the waters , and the miraculous cure of them , it is added in the story , there the lord made for them a statute and an ordinance , and there he proved them ; and said , if thou wilt diligently hearken unto the voice of the lord thy god , and wilt do that which is right in his sight , and wilt give ear to all his commandments , and keep all his statutes , i will put none of those diseases upon thee which i have brought upon the aegyptians ; for i am the lord that healeth thee . v. . it is said that he gave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the words whereby sacred ordinances and institutions are expressed . what this statute and judgement were in particular , is not declared . these therefore are suggested by the talmudical masters . one of them they say was the ordinance concerning the sabbath . about the other they are not so well agreed . some refer it to the fifth commandment of honouring father and mother ; others to the ceremonies of the red heifer with whose ashes the water of sprinkling was to be mingled ; for which conjecture they want not such reasons as are usual amongst them . the two first they confirm from the repetition of the law ; deut. . , . for there those words , as the lord thy god commanded thee , are distinctly added to those two precepts , the fourth and fifth , and to no other . and this could arise from no other cause , but because god had before given them unto the people in mara , where he said he had given them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is the ordinance and law of the sabbath , and the judgement of obedience to parents and superiors . this is one of the principal wayes whereby they confirm their imaginations . and fully to establish the truth hereof , baal hatturim , or the small gematrical annotations on the masoretical bibles adds , that in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the final numeral letters , make up the same number with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the name of the place where these laws were given . and this is the summ of what is pleaded in this case . § . but every one may easily see the vanity of these pretences , and how easie it is for any one to frame a thousand of them who knows not how better to spend his time . aben ezra and abarbinel . both confess that the words used in the repetition of the law , deut. . do refer to the giving of it on mount sinai . and if we must seek for especial reasons of the inserting of those words , besides the soveraign pleasure of god , they are not wanting which are far more probable than these of the masters . ( ) the one of these commandments closing up the first table concerning the worship of god , and the other heading the second table concerning our duties amongst our selves and towards others , this memorial , as the lord thy god commanded thee , is on that account expresly annexed unto them , being to be distinctly applyed unto all the rest. ( ) the fourth command is as it were custos primae tabulae , the keeper of the whole first table , seeing our owning of god to be our god , and our worship of him according to his mind , were solemnly to be expressed , on the day of rest commanded to be observed for that purpose ; and in the neglect whereof they will be sure enough neglected ; whence also a remembrance to observe this day is so strictly injoyned . and the fifth commandment is apparently custos secundae tabulae ; as appointed of god to contain the means of exacting the observation of all the duties of the second table , or of punishing the neglect of them and disobedience unto them . and therefore , it may be the memorial is not peculiarly annexed unto them on their own distinct account , but equally upon that of the other commandments whereunto they do refer . ( ) there is yet an especial reason for the peculiar appropriation of these two precepts by that memorial unto this people . for they had now given unto them an especial typical concern in them , which did not at all belong unto the rest of mankind who were otherwise equally concerned in the decalogue with themselves . for in the fourth commandment , whereas no more was before required but that one day in seven should be observed as a sacred rest , they were now precisely confined to the seventh day in order from the finishing of the creation ; or the establishing of the law and covenant of works ; or a day answering thereunto . for the determination of the day in the hebdomadal revolution , was added in the law decalogical , to the law of nature . and this was with respect unto , and in the confirmation of that ordinance which gave them the seventh day sabbath in a peculiar manner ; that is the seventh day after six dayes raining of manna , exod. . and in the other , the promise annexed unto it of prolonging their dayes , had peculiar respect unto the land of canaan . there is neither of these , but is a far more probable reason of the annexing those words , as the lord thy god commanded thee , unto those two commandments , than that fixed on by the talmudical masters . herein only i agree with them ; that both these commands were given alike in mara ; and one of them i suppose none will deny to be a principal dictate of the law of nature . for the words mentioned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ordinance and a statute , the meaning of them is plainly expounded , v. . god then declared this unto them as his unchangeable ordinance and institution , that he would bless them on their obedience , and punish them upon their unbelief and rebellion , wherein they had experience of his faithfulness to their cost . the reader may see this fiction farther disproved in tostatus on the place , though i confess some of his reasons are inconstringent and frivolous . moreover this station of mara , was on or about the twenty fourth day of nisan or april . and the first solemn observation of the sabbath in the wilderness was upon the twenty second of jiar , the month following ; as may easily be evinced from moses journal . there were therefore twenty seven dayes between this fictitious institution of the sabbath , and the first solemn observation of it which was at their station in alush , as is generally supposed , certainly in the wilderness of sin , after they had left mara and elim , and the coast of the red sea ; whereunto they returned from elim , exod. . . numb . . , , , . for they first began their journey out of aegypt on the fifteenth day of nisan ; or the first month , exod. . . numb . . . and they passed through the sea into the wilderness , about the nineteenth day of that month , as is evident from their journyings , numb . . , , , , . on the twentifourth of that month they pitched in mara ; and it was the fifteenth day of jiar , or the second month , before they entred the wilderness of sin , where is the first mention of their solemn observation of the sabbath , upon the occasion of the gathering of manna . between these two seasons three sabbaths must needs intervene ; and those immediately upon its first institution , if this fancy may be admitted . and yet the rulers of the congregation looked upon the peoples preparation for its observation as an unusual thing , exod. . . which could not have fallen out , had it received so fresh an institution . besides these masters themselves and raski in particular , who in his comment on the place , promotes this fancy , grants that abraham observed the sabbath . but the law and ordinances hereof they say he received on peculiar favour , and by especial revelation . but be it so ; it was the great commendation of abraham , and that given him by god himself , that he would command his children and houshold after him to keep the way of the lord , gen. . . what ever ordinance therefore he received from god of any thing to be observed in his worship , it was a part of his fidelity to communicate the knowledge of it unto his posterity , and to teach them its observance . they must therefore of necessity on those mens principles , be instructed in the doctrine and observation of the sabbath before this pretended institution of it . should we then allow that the generality of the jewish masters and talmudical rabbies , do assert that the law of the sabbath was first given in mara ; yet the whole of what they assert , being a meer curious groundless conjecture , it may and ought to be rejected . not what these men say , but what they prove , is to be admitted . and he who with much diligence hath collected testimonies out of them unto this purpose , hath only proved what they thought , but not what is the truth . and upon this fond imagination is built their general opinion , that the sabbath was given only unto israel , is the spouse of the synagogue , and that it belongs not to the rest of mankind . such dreams they may be permitted to please themselves withal . but that these things should be pleaded by christians against the true original and use of the sabbath is somewhat strange . if any think their assertions in this matter to be of any weight , they ought to admit what they add thereunto ; namely , that all the gentiles shall once a week keep a sabbath in hell. § . neither is this opinion amongst them universal . some of their most famous masters are otherwise minded . for they both judge that the sabbath was instituted in paradise , and that the law of it , was equally obligatory unto all nations in the world. of this mind are maimonides , aben-ezra , abarbinel and others . for they expresly refer the revelation of the sabbath unto the sanctification and benediction of the first seventh day , gen. . . the targum on the title of psal. . ascribes that psalm to adam , as spoken by him on the sabbath day . whence austin esteemed this rather the general opinion of the jews . tractat. . in johan . and manasse ben israel , lib. de creat . problem . . proves out of sundry of their own authors , that the sabbath was given unto , and observed by the patriarchs , before the coming of the people into the wilderness . in particular that it was so by abraham , jacob , and joseph , he confirms by testimonies out of the scripture not to be despised . philo judaeus , and josephus , both of them more antient , and more learned than any of the talmudical doctors , expresly assign the original of the sabbath unto that of the world. philo calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the day of the worlds nativity . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a feast not of one city or country , but of the whole world. de opificio mundi ; & de vita mos. lib. . to the same purpose speaks josephus lib. . cont . appion . and the words of abarbinel are sufficiently express in this matter ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he sanctified and separated the seventh day unto glory and honour , because on its approach the work of heaven and earth was perfected and finished — even as a man when he hath performed an honourable work , and perfected it , maketh a banquet and a day of feasting . and yet more evident is that of maimon . tract . ridush . hachodesch . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the vision or sight of the moon is not delivered to all men , as was the sabbath bereschith , or in the beginning . for every man can number six ( dayes ) and rest on the seventh . but it is committed to the house of judgement ( the sanedrims ) ( that is to observe the appearances of the moon ) and when the sanedrym declareth and pronounceth that it is the new moon , or the beginning of the month , then it is to be taken so to be . he distinguisheth their sacred feasts into the weekly sabbath , and the new moons , or those that depended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the appearing of the new moon . the first he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; sabbath bereschith , the sabbath instituted at the creation ; for so from the first of genesis they often express tecnically the work of the creation : this he sayes , was given to every man ; for there is no more required to the due observation of it in point of time , but that a man be able to reckon six dayes , and so rest on the seventh . but now for the observation of the new moons , all feasts that depended on the variations of her appearances , this was peculiar to themselves , and the determination of it left unto the sanedrym . for they trusted not unto astrological computations meerly , as to the changes of the moon , but sent persons unto sundry high places to watch and observe her first appearances , which if they answered the general established rules , then they proclaimed the beginning of the feast to be . so maimon . ridush , hackodesh , cap. . and philippus guadagnolus apol. pro christiana relig. part. . cap. . shews that ahmed ben zin , a persian mahumetan whom he confutes , affirmed , that the institution of the sabbath was from the creation of the world . this indeed he reflects upon in his adversary with a saying out of the alcoran azoar . . where those that sabbatize are cursed ; which yet will not serve his purpose . for in the alcoran respect is had to the jewish sabbath , or the seventh day of the week precisely ; when one day of seven only is pleaded by ahmed to have been appointed from the foundation of the world . i know some learned men have endeavoured to elude most of the testimonies which are produced to manifest the opinion of the most antient jews in this matter ; but i know also that their exceptions might be easily removed , would the nature of our present design admit of a contest to that purpose . § . we come now to the consideration of those different opinions concerning the original of the sabbath which are embraced and contended about amongst learned men , yea and unlearned of the present age and church . and rejecting the conceit of the jews about the station in mara , which very few think to have any probability attending it , there are two opinions in this matter that are yet pleaded for . the first is , that the sabbath had its institution , precept , or warranty for its observation in paradise before the fall of man , immediately upon the finishing of the works of creation . this is thought by many to be plainly and positively asserted , gen. . . and our apostle seems directly to confirm it , by placing the blessing of the seventh day , as the immediate consequent of the finishing of the works of god from the foundation of the world , hebrews , chap. , , . others refer the institution of the sabbath , to the precept given about its observation in the wilderness of sin , exod. . , , , , . for those who deny its original from the beginning , or a morality in its law , cannot admit that it was first given on sinai , or had its spring in the decalogue , nor can give any peculiar reason why it should be inserted therein , seeing express mention is made of its observation some while before the giving of the law there . these therefore make it a meer typical institution given , and that without the solemnity of the giving other solemn institutions , to the church of the hebrews only . and those of this judgement some of them contend that in those words of moses , gen. . . and god blessed the seventh day and sanctified it , because that in it he had rested from all his works , a prolepsis is to be admitted ; that is , that what is there occasionally inserted in the narrative , and to be read in a parenthesis , came not to pass indeed until above two thousand years after , namely in the wilderness of sin ; where , and when , god first blessed the seventh day and sanctified it . and the reason given for the supposed intersertion of the words in the story of moses , is , because when it came to pass indeed , that god so blessed the seventh day , he did it on the account of what he was then relating of the works that he made , and the rest that ensued thereon . others give such an interpretation of the words as that they should contain no appointment of a day of rest ; as we shall see . those who assert the former opinion deny that the precept , or rather directions about the observation of the sabbath given unto the people of israel in the wilderness of sin , exod. . was its first original institution ; but affirm that it was either a new declaration of the law , and usage of it unto them , who in their long bondage had lost both its doctrine and practice , with a renewed reinforcement of it , by an especial circumstance of the manna not falling on that day ; or rather a particular application of a catholick moral command unto the oeconomy of that church , unto whose state the people were then under a praeludium in the occasional institution of sundry particular ordinances , as hath been declared in our former exercitations . this is the plain state of the present controversie about the original of the sabbath , as to time and place , wherein what is according unto truth , is now to be enquired after . § . the opinion of the institution of the sabbath from the beginning of the world , is founded principally on a double testimony , one in the old testament , and the other in the new. and both of them seem to me of so uncontrollable an evidence , that i have often wondred how ever any sober and learned persons undertook to evade their ●●rce or efficacy in this cause . the first is that of gen. . , , . that the heavens and the earth were finished and all the host of them ; and on the seventh day god ended his work which he had made , and he rested on the seventh day from all his work which he had made . and god blessed the seventh day and sanctified it , because that in it he had rested from all his work which god created and made . there is indeed somewhat in this text , which hath given difficulty unto the jews , and somewhat that the heathen took offence at . that which troubles the jews is , that god is said to have finished his work on the seventh day . for they feared that somewhat might be hence drawn to the prejudice of their absolute rest on the seventh day , whereon it seems god himself wrought in the finishing of his work. and hierome judged that they might be justly charged with this consideration . arctabimus , saith he , judaeos , qui de otio sabbati gloriantur , quod jam tunc in principio sabbatum dissolutum sit ; dum deus operatur in sabbato complens opera sua in eo , & benedicens ipsi diei , quia in illo universa complevit . we will urge the jews with this , who glory of their sabbatical rest , in that the sabbath was broken or dissolved from the beginning ; whilst god wrought in it , finishing his work , and blessed the day , because in it he finished all things . hence the lxx . read the words by an open corruption , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; on the sixth day ; wherein they are followed by the syriack and samaritan versions . and the rabbins grant that this was done on purpose , that it might not be thought that god made any thing on the seventh day . but this scruple was every way needless . for do but suppose , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which expresseth the time past , doth intend the praeterpluperfect tense , as the praeterperfect in the hebrew must do , where occasion requires , seeing they have no other to express that which at any time is past by ; and it is plain that god had perfected his work , before the beginning of the seventh dayes rest. and so are the words well rendred by junius ; quum autem perfecisset deus die septimo , opus suum quod fecerat . or we may say , compleverat die septimo . that which the heathen took offence at , was the rest here ascribed unto god ; as though he had been wearied with his work . hence was that of rutilius in his itinerary ; septima quaeque dies turpi damnata veterno ut delassati mollis imago dei. the sense of this expression we shall afterwards explain . in the mean time it is certain that the word here used doth often signifie only to cease , or give over without respect either to weariness or rest ; as job . . sam. . . so that no cause of offence was given in the application of it to god himself . however philo , lib. de opific . mund. refers this of gods rest , to his contemplation of the works of his hands , and that not unmeetly as we shall see . but set aside prejudices and preconceived opinions , and any man would think that the institution of the sabbath is here as plainly expressed as in the fourth commandment . the words are the continuation of a plain historical narration . having finished the account of the creation of the world in the first chapter , and given a recapitulation of it in the first verse of this ; moses declares what immediately ensued thereon ; namely the rest of god , on the seventh day , and his blessing and sanctifying that day whereon he so rested . that day which he rested he blessed and sanctified ; even that individual day in the first place , and a day in the revolution of the same space of time for succeeding generations . this is plain in the words , or nothing can be thought to be plainly expressed . and if there be any appearance of difficulty in those words , he blessed and sanctified it , it is wholly taken away in the explication given of them by himself afterwards in the fourth commandment , where they are plainly declared to intend its setting apart and consecration to be a day of sacred rest. but yet exceptions all put in to this plain open sense of the words . thus it is lately pleaded by heddigerus theol. patriarch . exercitat . . sect . . deus die septimo cessaverat facere opus novum , quia sex diebus omnia consummata erant . ei diei benedixit eo ipso quod cessans ab opere suo , ostendit , quod homo in cujus creatione quievit , factus sit propter nominis sui glorificationem ; quod cum majus fuerit caeteris quae hactenus creata sunt , vocatur benedictio ; eundem diem cui sic benedixit sanctificavit , quia & illo die , & reliquo toto tempore constituerat se in homine sanctificare tanquam in corona & gloria sui operis . sanctificare enim est , eum qui sanctus est , sanctum dicere & testari . dies igitur & tempus sanctum erat & agnoseebatur , non per se , sed per sanctitatem hominis , qui in tempore se sanctificat , & cogitationes , & studia , & actiones suas deo , qui sanctus est , vindicat & consecrat . i understand not how god can be said to bless the seventh day , because man who was created the sixth day was made for the glory of his name . for all things , as well as man , were made for the glory of god. he made all things for himself , prov. . . and they all declare his glory , psal. . nor is it said , that god rested on the seventh day from makeing of man , but from all the works that he had made . grant man who was last made , to have been the most eminent part of the visible creation , and most capable of immediate giving glory to god yet it is plainly said that the rest of god respected all the works that he had made , which is twice repeated ; besides that the works themselves are summed up into the making of the heavens and earth and all the host of them . and wherein doth this include the blessing of the seventh day ? it may be better applyed to the first , wherein man was made ; for on the seventh god did no more make man , than he did the sun and moon , which were made on the fourth . nor is there here any distinction supposed between gods resting on the seventh day , and his blessing of it , which yet are plainly distinguished in the text. to say he blessed and sanctified it , meerly by resting on it , is evidently to confound the things that are not only distinctly proposed in the text , but so as that one is laid down as the cause of the other . for because god rested on the seventh day , therefore he blessed it . nor is the sanctification of the day any better expressed . god , saith he , had appointed on that day and alwayes to sanctifie himself in man as the crown and glory of his work . i wish this learned man had more clearly expressed himself . what act of god is it , that can be here intended ? it must be the purpose of his will. this therefore is given us as the sense of this place . god sanctified the seventh day , that is , god purposed from eternity to sanctifie himself alwayes in man , whom on the sixth day he would create for his glory . these things are so forced , as that they scarcely afford a tolerable sense . § . neither is the sense given by this author and some others of that expression to sanctifie , that is to declare or testifie any person or thing to be holy , being spoken by god , and not of him objectively , usual or to be justified . in reference unto god , our sanctifying him or his name , is indeed to testifie or declare his holiness , by our giving honour and glory to him , in our holy obedience . but as to men and things , to sanctifie them is either really to sanctifie them by making them internally holy , or to separate and dedicate them unto holy uses ; the former peculiar to persons , the latter common to them with other things made sacred , by an authoritative separation from prophane or common uses , unto a peculiar , sacred , or holy use in the worship of god. and the following words in our author , that the day is sanctified and made holy not in it self , but by the holiness of man , any more to the purpose . for as man was no more created on that day than the beasts of the field , so that from his holiness no colour can be taken to ascribe holiness unto the day ; so it is not consistent with what was before asserted , that the sanctification intended is the holiness of god himself as declared in his works ; for now it is made the holiness of man. the sense of the words is plain , and are but darkned by these circumlocutions . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the jews do well express the general sense of the words when they say of the day , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was divided or distinguished from the common nature of things in the world ; namely , by having a new sacred relation added unto it . for that the day it self is the subject spoken of , as the object of gods blessing and sanctification , nothing but unallowable prejudice will deny . and this to be the sense of the expressions , both the words used to declare the acts of god about it do declare . ( . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he blessed it . gods blessing as the jews say , and they say well therein , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an addition of good. it relates to some thing that hath a real present existence , to which it makes an addition of some farther good , than it was before partaker of . hereof , as we said , the day in this place was the direct and immediate object ; god blessed it . some peculiar good was added unto it . let this be inquired into what it was , and wherein it did consist , and the meaning of the words will be evident . it must be somewhat whereby it was preferred unto , or exalted above other dayes . when any thing of that nature is assigned , besides a relation given unto it to the worship of god , it shall be considered . that this was it , is plain from the nature of the thing it self , and from the actual separation and use of it to that purpose which did ensue . the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sanctified it , is farther instructive in the intention of god , and is also exegetical of the former . suppose still , as the text will not allow us to do otherwise , that the day is the object of this sanctification , and it is not possible to assign any other sense of the words , but that god ●●t apart by his institution that day to be the day of his worship , to be spent in a sacred rest unto himself ; and this is declared to be the intendment of the word in the decalogue , where it is used again to the same purpose : for none ever doubted but that the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he sanctified it , therein , is any other , but that by his institution and command he set it apart for a day of holy rest : and this signification of that word is not only most common , but solely to be admitted in the old testament , if cogent reason be not given to the contrary ; as where it denotes a dedication and separation to civil uses , and not to sacred , as it sometimes doth , still retaining its general nature of separation : and therefore i will not deny but that these two words may signifie the same thing , the one being meerly exegetical of the other ; he blessed it , by sanctifying of it : as numb . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and he annointed them and sanctified them : that is , he sanctified them by annointing them ; or by their unction set them apart unto an holy use , which is the instance of abarbinel on this place : this then is that which is affirmed by moses . on the seventh day after he had finished his work , god rested or ceased from working , and thereon , blessed and sanctified the seventh day , or set it apart unto holy uses for their observance , by whom he was to be worshipped in this world , and whom he had newly made for that purpose . god then sanctified this day , not that he kept it holy himself , which in no sense the divine nature is capable of ; nor that he purified it , and made it inherently holy , which the nature of the day is incapable of ; nor that he celebrated that which in it self was holy , as we sanctifie his name , which is the act of an inferior towards a superior ; but that he set it apart to sacred use authoritatively ; requiring us to sanctifie it in that use obedientially . and if you allow not this original sanctification of the seventh day , the first instance of its solemn , joint , national observation is introduced with a strange abruptness . it is said exod. . where this instance is given , that on the sixth day the people gathered twice as much bread as on any other day , namely two omers for one man ; which the rulers taking notice of , acquainted moses with it , v. . and moses in answer to the rulers of the congregation who had made the information gives the reason of it ; to morrow , saith he , is the rest of the holy sabbath to the lord. v. . many of the jews can give some colour to this manner of expression ; for they assign as we have shewed , the revelation and institution of the sabbath unto the station in mara , exod. . which was almost a month before . so they think that no more is here intended but a direction for the solemn observance of that day which was before instituted , with particular respect unto the gathering of manna , which the people being commanded in general before to gather , every day according to their eating , and not to keep any of it until the next day , the rulers might well doubt whether they ought not to have gathered it on the sabbath also ; not being able to reconcile a seeming contradiction between those two commands , of gathering manna every day , and of resting on the seventh . but those by whom the fancy about the station in mara , is rejected , as it is rejected by most christians , and who will not admit of its original institution from the beginning , can scarce give a tolerable account of this manner of expression : without the least intimation of institution and command , it is only said , to morrow is the sabbath holy to the lord ; that is for you to keep holy . but on the supposition contended for , the discourse in that place with the reason of it is plain and evident . for there being a previous institution of the seventh dayes rest , the observation whereof was partly gone into disuse , and the day it self being then to receive a new peculiar application to the church state of that people , the reason both of the peoples fact , and the rulers doubt , and moses's resolution is plain and obvious . § . wherefore granting the sense of the words contended for , there is yet another exception put in , to invalidate this testimony as to the original of a seventh dayes sabbatical rest from the foundation of the world. and this is taken not from the signification of the words , but the connexion and disposition of them in the discourse of moses . for suppose that by gods blessing and sanctifying the seventh day , the separation of it unto sacred uses is intended , yet this doth not prove that it was so sanctified immediately upon the finishing of the work of creation . for say some learned men , those words of v. . and god blessed the seventh day and sanctified it , because that in it he had rested from all his work which god created and made , are inserted occasionally into the discourse of moses ; from what afterwards came to pass . they are not therefore , as they suppose , a continued part of the historical narration there insisted on , but are inserted into it by way of prolepsis or anticipation , and are to be read as it were in a parenthesis . for supposing that moses wrote not the book of genesis until after the giving of the law , ( which i will not contend about , though it be assumed gratis in this discourse there being a respect had unto the rest of god when his works were finished in the institution of the sabbath , upon the historical relation of that rest mises interserts what so long after was done and appointed on the account thereof . and so the sense of the words must be ; that god rested on the seventh day from all his works that he had made ; that is the next day after the finishing of the works of creation ; wherefore , two thousand four hundred years after , god blessed and sanctified the seventh day , not that seventh day whereon he rested , with them that succeeded in the like revolution of time , but a seventh day that fell out so long after , which was not blessed nor sanctified before . i know not well how men learned and sober can offer more hardship unto a text , then is put upon this before us , by this interpretation . the connexion of the words is plain and equal . and the heavens and the earth and all the host of them were finished ; and god had finished on the seventh day all his work that he had made ; and he rested the seventh day from all his work that he had made ; and god blessed the seventh day and sanctified it , because in it god rested from all his work which he had created and made . you may as well break off the order and continuation of the words and discourse in any other place , as in that pretended . and it may be as well faigned that god finished his work on the seventh day , and afterwards rested another seventh day ; as that he rested the seventh day , and afterwards blessed and sanctified another . it is true there may be sundry instances given out of the scripture of sundry things inserted in historical narrations by way of anticipation , which fell not out until after the time wherein mention is made of them : but they are mostly such as fell out in the same age or generation ; the matter of the whole narration being entire within the memory of men . but of so monstrous and uncouth a prolepsis as this would be , which is supposed , no instance can be given in the scripture , or any sober author ; especially without the least notice given that such it is . and such schemes of writing are not to be imagined , unless necessity from the things themselves spoken of , compell us to admit them ; much less where the matter treated of , and the coherence of the words , do necessarily exclude such an imagination , as it is in this place . for without the introduction of the words mentioned , neither is the discourse compleat , nor the matter of fact absolved . and what lyeth against our construction and interpretation of these words , from the arguments insisted on to prove the institution of the sabbath in the wilderness , shall be afterwards considered . § . the testimony to the same purpose with the former , taken out of the new testament , is that of our apostle ; heb. . , . for we who have believed do enter into rest ; as he said , as i sware in my wrath , if they shall enter into my rest ; although the works were finished from the foundation of the world . for he speaketh somewhere concerning the seventh day in this wise . and god rested on the seventh day from all his works . having insisted at large on this place , with the whole ensuing discourse in our exposition of the chapter it self , i shall here but briefly reflect upon it , referring the reader for its full vindication unto its proper place . the present design is to convince the hebrews , of their concernment in the promise of entring into the rest of god ; namely that promise and rest which yet remained , and were prophesied of , psal. . to this purpose he manifests , that notwithstanding any other rest of god , that was mentioned in the scripture , there yet remained another rest for them that did , or would believe in christ through the gospel . in the proof and confirmation hereof he takes into consideration the several rests of god , under the several states of the church which were now passed and gone . and first he fixeth upon the sabbatical rest of the seventh day , as that which was the first in order , first instituted , first enjoyed or observed . and this he sayes ensued upon the finishing of the works of creation . this the order of the words and coherence of them require . although the works were finished from the foundation of the world , for he speaketh concerning the seventh day on this wise ; the works and the finishing of them did not at all belong to the apostles discourse or purpose , but only as they denoted the beginning of the seventh days sabbatical rest. for it is the several rests of god alone , that he is enquiring after . the first rest mentioned , saith he , cannot be that intended in the psalm ; because that rest began from the foundation of the world ; but this mentioned by david is promised , as he speaketh , so long a time after . and what was this rest ? was it meerly gods ceasing from his own works ? this the apostle had no concernment in . for he treateth of no rest of god absolutely , but of such a rest as men by faith and obedience might enter into . such as was that afterwards in the land of canaan ; and that also which he now proposed to them in the promise of the gospel ; both which god calleth his rests , and inviteth others unto an entrance into them . such therefore must be the rest of god here intended ; for concerning his rest absolutely , or his mere cessation from working , he had no reason to treat . for his design was only to shew , that notwithstanding the other rests that were proposed unto men for to obtain an entrance into them , there yet remained another rest to be entred into , and enjoyed under the gospel . such a rest therefore there was instituted and appointed of god , from the foundation of the world immediately upon the finishing of the works of creation ; which sixeth immoveably the beginning of the sabbatical rest. the full vindication of this testimony , the reader may find in the exposition it self , whither he is referred . and i do suppose that no cause can be confirmed with more clear and undeniable testimonies : the observation and tradition of this institution , whereby it will be farther confirmed , are next to be enquired after . § . that this divine original institution of the seventh day sabbath was piously observed by the patriarchs , who retained a due remembrance of divine revelations , is out of controversie amongst all that acknowledge the institution it self ; by others it is denyed that they may not be forced to acknowledge such an institution . and indeed it is so fallen out with the two great ordinances of divine worship before the giving of the law , the one instituted before the fall , the other immediately upon it , that they should have contrary lots in this matter ; namely sacrifices , and the sabbath . sacrifices we find constantly observed by holy men of old , although we read not of their express institution . but from their observation we do , and may conclude that they were instituted , although that institution be not expresly recorded . the sabbath we find expresly instituted , and therefore do , and may justly conclude that it was constantly observed , although that observation be not directly and in terms remembred . but yet as there is such light into the institution of sacrifices as may enable us to justifie them by whom they were used , that they acted therein according to the mind of god , and in obedience unto his will , as we have elsewhere demonstrated ; so there want not such instances of the observation of the sabbath , as may confirm the original divine institution of it , pleaded for . this therefore i shall a little enquire into . many of the jewish masters , as we observed before , ascribe the original of the sabbath unto the statute given them in mara , exod. . and yet the same persons grant that it was observed by the religious patriarchs before , especially by abraham , unto whom the knowledge of it was granted by peculiar priviledge . but these things are mutually destructive of each other . for they have nothing to prove the institution of the sabbath in mara , but those words of v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there he gave him a statute and a judgement ; and it is said of abraham , that he taught his houshold and children after him to keep the way of the lord to do justice and judgement , gen. . . if then the observation of the sabbath be a statute or ordinance , and was made known to abraham , it is certain that he instructed his household and children , all his posterity , in their duty with respect thereunto . and if so , it could not be first revealed unto them at mara . others therefore of their masters do grant , as we observed also , the original of the sabbath from the creation , and do assert the patriarchal observation of it upon that foundation . the instances i confess which they make use of , are not absolutely cogent , but yet considered with other circumstances wherewith they are strengthned , they may be allowed to conclude unto an high probability . some of them are collected by manasse ben israel ; lib. de creat . problem . . saith he , dico quemadmodum traditio creationis mundipenes abrahamum & ejus posteros tantum fuit ; it a etiam ex dictamine legis naturalis sabbatum ab iis solis cultum fuisse . de abrahamo dicit sacra scriptura , observavit cultum meum . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) gen. . . quo loco custodia sabbati intelligitur . de jacobo idem affirmant veteros , ex eo loco quo dicitur venisse ad salem , & castra posuisse c regione vel ad conspectum civitatis ; ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) gen. . . quia enim sabbatum , inquiunt , instabat , non licebat ei ulterius proficisci , sed subsistebat ante urbem . idem assirunt de jasepho , quando dicitur jussisse servis suis ut mactarent & praepararent , id propter sabbatum factum fuisse . ad hoc refertur in sera & rabba mosem petiisse a pharaone in aegypto , ut afflicto populo suo permitteret uno die cessare à laboribus ; eoqu● impetrato , ex traditione elegisse sabbatum ; ex his omnibus colligitur sabbatum ante datam legem observatum fuisse . so far he . of the observation of the sabbath by the light of nature we shall treat afterwards . as to the instances mentioned by him , that concerning abraham is not destitute of good probability . that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and kept my charge , seems to have peculiar respect unto the sabbath , called elsewhere the charge of god. hence some of those amongst christians who contend for the wilderness original of the sabbath , yet grant , that probably there was a free observation of it among the patriarchs , from the tradition they had of the rest of god upon the creation of the world . so torniellus , annal. vet. test. suarez . de religione , lib. . cap. . s. . prideaux orat. de sabbat . for as there is no doubt but that the creation of the world was one of the principal articles of their faith , as our apostle also asserts ; heb. . . so it is fond to imagine that they had utterly lost the tradition of the rest of god upon the finishing of his works ; and it may easily be conceived what that would influence them unto , should you suppose that they had lost the remembrance of its express institution , which will not be granted . what therefore may be certainly judged or determined of their practice in this matter , shall be briefly declared . that all the antient patriarchs , before the giving of the law , diligently observed the solemn worship of god in and with their families , and those under their rule , or any way belonging to their care and disposal , both their own piety forbids us to question , and the testimony given them , that they walked with god , and by faith therein obtained a good report , gives us the highest assurance . now of all obedience unto god faith is the principle and foundation , without which it is impossible to please him , heb. . . this faith doth alwayes , ( and must alwayes so do ) respect the command and promise of god , which gives it its formal nature . for no other principle , though it may produce the like actions with it , is divine faith , but what respects the command and promise of god , so as to be steered , directed , guided , and bounded by them . unto this solemn worship of god which in faith they thus attended unto , some stated time is indispensibly necessary . and therefore that some portion of time should be set apart to that purpose , is acknowledged , almost by all , to be a dictate of the law of nature ; and we shall afterwards prove it so to be . what ground have we now to imagine , that the holy men of old were left without divine direction in this matter ? that a designation and limitation of this time was or would have been of great use and advantage unto them , none can deny . considering therefore the dealings of god with them , and how frequently he renewed unto them the knowledge of his will by occasional revelation , it cannot be supposed that divine grace was wanting unto them herein . besides in what they did in this kind , they are expresly said to keep the way of the lord , gen. . . and in particular , his charge , his commandments , his statutes and his laws . chap. . . which comprize all the institutions and ordinances of divine worship . that they did any thing of themselves , from their own wisdom and invention in the worship of god , is no where intimated ; nor are they any where commended on the account thereof : yea to do a thing in faith , as they did what ever of this kind they did , and that as a part of the worship of god , is to do it upon the command of god. and the institution mentioned , upon the reason of gods rest joyned with it , is so express , as that none can doubt a practice conformable unto it , by all that truly feared the lord , although the particulars of it should not be recorded . § . it was from no other original , that the tradion of the sacredness of the septenary number , and the fixing of the first period of time , ( next unto that which is absolutely natural and appearing so to the senses , of night and day , with the composition of the night and day into one measure of time , which was also from the original creation and conjunction of evening and morning into one day ) unto a septenary revolution of dayes , was so catholick in the world ; and that both amongst nations in general , and particularly amongst individual persons , that were enquiring and contemplative . not only that sort of philosophers who expressed their apprehensions mystically by numbers , as the pythagoreans and some of the platonicks , who from hence took the occasion of that way of teaching and instruction , esteemed the septenary number sacred , but those also did so , who resolved their observations into things natural or physical . for in all their notions and speculations about the pleiades , and triones in heaven ; lunar changes , sounds of instruments , variations in the age of man , critical dayes in bodily distempers , and transactions of affairs private and publick , they found a respect thereunto . it must therefore be granted , that there is a great impression left on the whole creation of a regard to this number , whereof instances might be multiplyed . the ground hereof was no other but an emanation from the old tradition of the creation of the world , and the rest that ensued on the seventh day . so say the antient verses which some ascribe to linus , others to callimachus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in seven all things were perfected , in the starry heavens , which appear in their orbs , or circles , in the rolling or voluble years . this was the true original of their notions concerning the sacredness of the number seven . but when this was obscured or lost amongst them , as were the greatest and most important sacred truths communicated unto man , in his creation , they , many of them retaining the principle of the sacred number , invented other reasons for it of no importance . some of these were arithmetical , some harmonical or musical notions . but were their reasons for it never so infirm , the thing it self they still retained . hence were their notations of this number ; it was termed by them the virgin , and pallas ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which sacredly is , saith hesychius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the number of seven . it is hard to give any other account , whence all these conceptions should arise , besides that insisted on . from the original impression made on the minds of men by the instruction of the law of creation , which they were made under , and the tradition of the creation of the world in six dayes , closed with an additional day of sacred rest , did these notions and obscure remembrances of the specialty of that number arise . and although we have not yet enquired what influence into the law of creation , as instructive and directive of our actions , the six dayes work had , with its consequential day of rest ; yet all will grant , that whatever it were , it was far more clear and cogent unto man in innocency , directly obliged by that law , and able to understand its voice in all things , than it could be to them who by the effects of it made some dark enquiries after it ; who were yet able to conclude , that there was somewhat sacred in the number of seven , though they knew not well what . § . neither was the number of seven only in general sacred amongst them , but there are testimonies produced out of the most antient writers amongst the heathens , expressing a notion of a seventh dayes sacred feast and rest. many of these were of old collected by clemens alexandrinus , and by eusebius out of aristobulus a learned jew . they have by many been insisted on , and yet i think it not amiss here once more to report them . the words of aristobulus wherewith he prefaceth his allegation of them are in eusebius , praepar . evangel . lib. . cap. . speaking of the seventh day ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . homer and hesiod taking it out of our books do openly affirm that it is sacred . that what they affirm herein was taken from the jewish books i much question ; nor do i think that in their time , when the law only was written , that the nations of the world had any the least acquaintance with their writings ; nor much , until after the babylonish captivity , when they began to be taken notice of ; which was principally diffused under the persian empire , by their commerce with the graecians , who enquired into all things of that nature , and that had an appearance of secret wisdom . but these apprehensions what ever they were , they seem rather to have taken up from the secret insinuations of the law of creation , and the tradition that was in the world , of the matter of fact. out of hefiod therefore he cites the following testimonies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the first , the fourth , and the seventh day is sacred . again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the seventh again , the sacred or illustrious light of the sun. and out of homer ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . then came the seventh day that is sacred . again ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it was the seventh day wherein all things were finished , or perfected ; again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we left the flood of acheron on the seventh day . whereunto he subjoyns an ingenious exposition about the relinquishment of the oblivion of error , by vertue of the sacredness of the number seven . he adds also out of linus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the seventh day wherein all things were finished . again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the seventh day among the best things , the seventh is the nativity of all things . the seventh is amongst the chiefest ; and is the perfect day . again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of which before . the same testimonies he repeats again in his next chapter out of clemens , with an alteration of some few words not of any importance : and the verses ascribed to linus in aristobulus , are said to be the work of callimachus in clemens , which is not of our concernment . testimonies to the same purpose may be taken out of some of the roman writers ; so tibullus giving an account of the excuses he made for his unwillingness to leave rome , aut ego sum causatus aves , aut omina dira saturni sacra me tenuisse die. either i laid it on the birds ; ( he had no incouraging augury , ) or that bad omens detained me on the sacred day of saturn . lib. . eleg. . § . i shall not from these and the like testimonies contend that the heathens did generally allow and observe themselves one day sacred in the week . nor can i grant on the other hand , that those antient assertions of linus , homer , and hesiod , are to be measured by the late roman writers , poets or others , who ascribe the seventh dayes sacred feast to the jews in way of reproach ; as ovid ; — nec te peregrina morentur sabbata . stay not ( thy journey ) for forraign sabbaths . and culta palaestino septima festa viro ; the seventh day feast observed by the jew . nor shall i plead the testimony of lampridius concerning the emperour alexander severus going unto the capitol , and the temples on the seventh day ; seeing in those times he might learn that observance from the jews , whose customs he had occasion to be acquainted with . for all antient traditions were before this time utterly worn out , or inextricably corrupted . and when the jews by their conversation with the romans , after the wars of pompey , began to represent them unto them again , the generality despised them all , out of their hatred and contempt of that people . and i do know , that sundry learned men , especially two of late , gomarus and selden have endeavoured to shew , that the testimonies usually produced in this case do not prove , what they are urged for . great pains they have taken to refer them all to the sacredness of the septenary number before mentioned , or the seventh day of the month , sacred , as is pretended , on the account of the birth of apollo , whereunto indeed it is evident that hesiod hath respect in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but the authority of aristobulus and clemens is not to be despised . something they knew undoubtedly of the state of things in the world in their own dayes , and those that went before . and they do not only instance in the testimonies before rehearsed , but also assert , that the sacredness of one of the seven dayes was generally admitted by all . and the testimonies of philo and josephus are so express to that purpose , as that their force cannot be waved , without offering violence unto their words . the words of philo we expressed before . and josephus in his second book against appion , sayes positively , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is neither any city of the greeks , nor barbarians , nor any nation whatever , to whom our custom of resting on the seventh day is not come . and this in the words foregoing he affirmeth to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from a long time before , as not taken up by an occasional acquaintance with them . and lucian in his pseudologista , tells us that children at school were exempted from studying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on the seventh days . and tertullian in his apologie , cap. . tells the gentiles of their sabbaths or feasts on saturday . but yet as was intimated ▪ i shall grant , that the observation of a weekly sacred feast is not proved by the testimonies produced , which is all that those who oppose them do labour to disprove . but i desire to know from what original these traditions were derived , and whether any can be assigned unto them , but that of the original institution of the sabbatical rest. it is known that this was common amongst them ; that when they had a general notion or tradition of any thing , whose true cause , reason , and beginning they knew not , they would faign a reason or occasion of it , accommodate to their present apprehensions and practices , as i have elsewhere evinced and cleared . having therefore amongst them the tradition of a seventh days sacred rest , which was originally catholick , and having long lost the practice and observance of it , as well as its cause and reason , they laid hold on any thing to affix it unto , which might have any resemblance unto what was vulgarly received amongst them , or what they could divine in their more curious speculations . § . the hebdomadal revolution of time generally admitted in the world , is also a great testimony unto the original institution of the sabbath . of old it was catholick , and is at present received among those nations , whose converse was not begun until of late , with any of those parts of the world , where there is a light gone forth in these things from the scripture . all nations , i say , in all ages have from time immemorial , made the revolution of seven dayes to be the first stated period of time. and this observation is still continued throughout the world , unless amongst them , who in other things are openly degenerated from the law of nature ; as those barbarous indians who have no computation of times , but by sleeps , moons , and winters . the measure of time by a day and night is directed unto sense , by the diurnal course of the sun : lunar months , and solar years , are of an unavoidable observation unto all rational creatures . whence therefore all men have reckoned time by dayes , months , and years , is obvious unto all . but whence the hebdomadal revolution , or weekly period of time should make its entrance , and obtain a catholick admittance , no man can give an account , but with respect to some impressions on the minds of men from the constitution and law of our natures , with the tradition of a sabbatical rest instituted from the foundation of the world . other original , whether artificial and arbitrary , or occasional , it could not have . nothing of any such thing , hath left the least footsteps of its ever being in any of the memorials of times past . neither could any thing of so low an original or spring , be elevated to such an height , as to diffuse it self through the whole world . a derivation of this observation from the chaldaeans and aegyptians , who retained the deepest tincture of original traditions , hath been manifested by others . and so fixed was this computation of time on their minds , who knew not the reason of it , that when they made a disposition of the dayes of the year into any other period on accounts civil or sacred , yet they still retained this also . so the romans , as appears by the fragments of their old kalendars , had their nundinae which were dayes of vacation from labour , on the eighth , or as some think the ninth dayes recurring , but yet still made use of the stated weekly period . it is of some consideration in this cause , and is usually urged to this purpose ; that noah observed the septenary revolution of dayes , in sending forth the dove out of the ark ; gen. . , . that this was done casually is not to be imagined . nor can any reason be given why , notwithstanding the disappointment he met with , the first and second time , he should still abide seven dayes before he sent again , if you consider only the natural condition of the flood , or the waters in their abatement . a revolution of dayes , and that upon a sacred account , was doubtless attended unto by him . and i should suppose that he still sent out the dove the next day after the sabbath , to see as it were , whether god had returned again to rest in the works of his hands . and gen. . . a week is spoken of as a known account of dayes or time. fulfill her week ; that is , not a week of years , as he had done for rachel ; but fulfill a week of dayes in the festivals of his marriage with leah . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can have no other sense , seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the feminine gender relates unto leah , whose nuptials were to be celebrated , and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a week , which is of the masculine . and it was the custom in those antient times of the world , to continue the celebration of a marriage feast for seven dayes , or a week : as judg. . , , . the seven dayes of the feast , is spoken of as a thing commonly known and in vulgar use . § . let us therefore consider what is offered to weaken the force of this observation . it is pretended that the antient heathen , or the contemplative persons amongst them , observing the unfixed , various motions of the seven planetary luminaries , as they used and abused it to other ends , so they applyed their number and names unto so many dayes , which were thereby as it were dedicated unto them , which shut them up in that septenary number . but that the observation of the weekly revolution of time , was from the philosophers , and not the common consent of the people , doth not appear . for those observed also the twelve signs of the zodiack , and yet made that no rule to reckon time or dayes by . besides the observation of the site and positure of the seven planets as to their height or elevation with respect unto one another , is as antient as the observation of their peculiar and various motions . and upon the first discovery thereof , all granted this to be their order , saturne , jupiter , mars , sol , venus , mercury , luna . what alteration is made herein by the late hypothesis , fixing the sun as in the center of the world , built on fallible phaenomena , and advanced by many arbitrary presumptions , against evident testimonies of scripture , and reasons as probable as any are produced in its confirmation , is here of no consideration . for it is certain that all the world in former ages was otherwise minded . and our argument is not taken in this matter from what really was true , but from what was universally apprehended so to be . now whence should it be , that , if this limiting the first revolution of time unto seven dayes proceeded from the planetary denominations fixed to the dayes of the year arbitrarily , the order among the planets should be so changed , as every one sees it to be ? for in the assignation of the names of the planets to the dayes of the week , the midst is taken out first , and so the fourth in order inclusive falls to be next , until the whole cycle be finished . some would take the reason hereof from the proportion of harmony , some from the diurnal ascension of the planets which is ridiculous . so dio cassius in the thirty seventh book of his histories , the third of them that remain , treating of the taking of jerusalem by pompey on the seventh day of the week , when the people out of their superstition made not their wonted resistance , enquires on that occasion , of the reason of the assignation of the planetary names to the dayes of the week , which he affirms to have had its original from the aegyptians . and two reasons he tells us that he had heard of the especial assignation of their several names unto the several dayes , in the order wherein they are commonly used . the first is that it was taken from the harmony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or the musical note of diatessaron . for beginning saith he with saturne in the highest sphere , and so passing unto the fourth in order , it is the sun , and so throughout in the whole revolution . his other reason is ; that taking the day and night , beginning with the first hour , and assigning the name of a planet to each hour , beginning with saturn for the reason before mentioned , and the succeeding hours to the other planets in their order ; so renewing the numerations to the end of the four and twenty hours , the first hour of the next day falls to the sun ; and so of the day following to the moon , and the remainder to the other planets in the order commonly ascribed unto them . what there is in these conjectures , i know not : but both of them give the precedency of the first dayes , as they are fixed , unto that which in the true and natural order of the dayes is the last . there is a good account given us of this matter by johannes philoponus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or de creation . mund. lib. . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this , saith he , is consented unto amongst all men , that there are only seven dayes , which by a revolution into themselves , compose the whole of time ; whereof we can assign no other reason , but that only which is given by moses ; the grecians indeed ascribe the seven dayes to the seven planets , the first to the sun , the second to the moon , the third to mars , the fourth to mercury , the fifth to jupiter , the sixth to venus , the seventh to saturne ; and hereby they first acknowledge that there are but seven dayes whereof all time consisteth ; but farther they can give no reason , why the dayes are so disposed of unto the planets . for why did they not rather constitute twelve dayes , from the twelve parts of the zodiack through which the sun passing perfecteth the year ? nor can any reason be assigned from the motions of the planets , why any one of the dayes is inscribed to any of them . it is most likely therefore that the gentiles , as they without just reason or cause dedicate the planets by the names of daemons and heroe's , so when they observed that there were seven dayes acknowledged by all , and that the planets were so many in number , they did according to their pleasure in the two equal numbers , assign one day to one planet , another to another ; to which he adds truly ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . only the great moses being divinely inspired hath delivered unto men the true reason of the septenary number of the dayes . so far he . there seems to be some reason for assigning the conduct of time to the sun , or calling the first day by his name , as also of adjoyning the moon unto him in the next place . for the succession of the sun though created the fourth day , in point of use , unto that diffused light which was created the first day , with its being the instrumental cause and measure of every day , with the tradition of the appointment of sun and moon to rule and distinguish times and seasons , with the sensible effects and operations of them , might easily give them the preheminence by common consent in giving names unto the dayes of the week . the other names were added and applyed according to some prevailing fictions concerning the planets , and their respect unto men and their actions . but the hebdomadal period of time , was fixed long before the imposition of those names prevailed among the grecians and the romans , which perhaps is not very antiently , as dio thinks , though they derived them from the chaldaeans and aegyptians . and that the acknowledgement of seven dayes , gave occasion to fix unto them the names of the seven planets , and not that the observation of the seven planets gave occasion to compute the dayes of the world by sevens , is manifest from hence ; in that many nations admitting of the hebdomadal revolution of time , gave the dayes in it quite other names , as various reasons or occasions did suggest them unto them . in the antient celtick or german tongue , and all languages thence deriving , the sun and moon only on the reasons before mentioned giving name to the leading dayes of the week , the rest of the dayes are distinguished and signalized with the names of the conductors of their first great colonies , in the north-western parts of the world. for to fancy that tuisco is the same with mars , wooden with mercury , thor with jupiter , and frea with venus , is to fancy what we please , without the least ground of probability . nor did the celtae ever call the planets by those names ; so that if there be any allusion in those names unto those of the grecians and romans , it was not taken from their natural speculation about the planets , but from the pleasing fictions about deified heroes , wherein they were imitated by most nations of the world . the english and dutch have taken in saturday from saturn ; other nations of the same extract retain their own occasional names . the observation therefore of the seven planets , gave neither rise , reason , cause , nor occasion , to this original period of time in an hebdomadal revolution of dayes . and hence theophilus antiochenus , lib. . ad antolychum affirms , that all mortal men agreed in the appellation of the seventh day , whose testimony is of good force , though himself mistake the original of that appellation . for he tells us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; by an error common to many of the antients , who could not distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is also to this purpose observed by rivet and selden from salmasius , out of georgius syncallus , in his chronologie , that the patriarchs reckoned the times , or distinguished them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by weeks only . this therefore is to me no small evidence of the institution and observation of the sabbath from the foundation of the world . for hence did this periodical revolution of time , prevail amongst the nations , even those who had not the least converse with , or knowledge of the jews or their customs , after the command and observation of it was renewed amongst them . not that this evidence is of it self a sufficient testimony unto its original institution , nor that going before ; but that the piety of the patriarchs , and traditions of the apostate gentiles , do confirm the time of that institution , which is so expresly recorded . § . it remaineth that we take a view of the opinion advanced by many learned men in opposition , unto what we have been pleading for . and this is , that the command concerning the sabbath was peculiar to the jews alone , and that it was given unto them in the wilderness , and not at all before . many of the jews as was declared , are of this judgement , and thence call the sabbath the bride of their nation , that which god gave to them as he did eve to adam , and to no other . abulensis contends for this opinion in his comment on exod. . who is followed by some expositors of the roman church ; and opposed by others , as cornelius à lapide , &c. the same difference in judgement is found amongst the protestant divines . the dissertations of rivet and gomarus on this subject are well known . the controversie being of late renewed , especially among some of the belgick divines , i shall take under consideration the arguments of one of them who hath last of all defended this cause , and weigh of what importance they are ; separating as much as we can , between the matter of our present dispute , which is the original of the sabbath , and that of the causes of it which we shall nextly enquire into . § . the design is to prove that the sabbath was first given to the jews and that in the wilderness . and to this purpose , first having repeated the words of the fourth commandment , he adds , quis vero dicere audebit , verba haec convenire in hominem ab initio creationis , sicut hic statuitur ? ( that is by his adversary ) an illi incumbebat opus & quidem servile , idque per sex dies ? an ipsi erant servi & ancillae ? an jumenta requietis indigentia ? an peregrini inter portas ejus ? quis non videt ad solum israelitarum statum in toto illo praecepto respici ? ita calvinus in gen. . postea in lege novum de sabbato praeceptum datum est , quod judaeis & quidem ad tempus peculiare foret ; fuit enim legalis ceremonia , spiritualem quietem adumbrans , cujus in christo apparuit veritas . quo nihil efficacius dici poterat . hanc vero praecepti mentem esse patet ex aliis testimoniis scripturae apertissime , in quibus judaeis tantum datum esse sabbatum constanter docetur . exod. . . videte quod jehovah dedit vobis illud sabbatum ; idcirco dat vobis cibum bidui . et ezek. . . sabbata dedi eis , ut essent signum inter me & ipsos ad sciendum me jehovam sanctificare ipsos . denique neh. . . sabbatum quoque sanctum notum fecisti eis ; quum praecepta statutaque & leges praeciperes eis per mosem servum tuum . in quibus locis uniformiter docetur tanta cum emphasi , per mosem deum dedisse judaeis sabbatum , non ergo aliis gentibus datum fuit ; aut ipsis etiam per majores ipsorum ante illud tempus ab origine mundi . disquisit . cap. . p. . an. it is by all confessed , that the command of the sabbath in the renewal of it in the wilderness , was accommodated unto the paedagogical state of the church of the israelites . there were also such additions made unto it , in the manner of its observance , and the sanction of it , as might adapt its observation unto their civil and political estate , or that theocratical government which was then erected amongst them . so was it to bear a part in that ceremonial instruction which god in all his dealings with them intended . to this end also the manner of the delivery of the whole law , and the reservation of its tables in the ark were designed . and divers expressions in the explicatory part of the decalogue have the same reason and foundation . for there is mention of fathers and children to the third and fourth generation , and of their sins ; of the land given to the people of god in the fifth ; of servants and handmaids in the tenth . shall we therefore say , that the moral law was not before given unto mankind , because it had a peculiar delivery for special ends and purposes unto the jews ? it is no argument therefore , that this command was not for the substance of it , given before to mankind in general , because it hath some modifications added in the decalogue to accommodate it to the present church , and civil state of the hebrews , as likewise had the fift command in particular . ( . ) for those expressions infisted on , of work , servile work , work for six dayes , of servants and handmaids , of the stranger within the gates , they were necessary explications of the command in its application unto that people ; and yet such as had a just proportion unto what was enjoyned at the first giving of this command ; occasioned from the outward change of the state of things amongst men , from what it was in innocency . for in that state god designed man to work , and that in the tilling of the ground , whilst he abode in it , gen. . . he put the man in the garden , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work in it ; the same word whereby work is enjoyned in the decalogue . and whereas god had sanctified the seventh day to be a day of rest , and thereon put man into the garden , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to till it , by work and labour ; he did virtually say unto him as in the command , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . six dayes shalt thou labour , and do all thy work . neither was this in the least inconsistent with the condition wherein he was created . for man being constituted and composed partly of an immortal soul , of a divine extract and heavenly original , and partly of a body made out of the earth , he was a middle creature between those which were purely spiritual as the angels , and those which were purely terrestrial , as the beasts of the field . hence when god had made man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of dust from out of the earth , as all the beasts of the field were made ; and had given him distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a breath of life in a distinct substance answerable to that of the angels above , whose creation was not out of any pre-existing matter , but they were the product of an immediate emanation of divine power , as was the soul of man ; there was no meet help to be associated unto him in the whole creation of god. for the angels were not meet for his help and individual converse , on the account of what was terrene and mortal in him . and the beasts were much more unsuited unto him , as having nothing in them to answer his divine and more noble part . and as his nature was thus constituted , that he should converse , as it were amphibiously , between the upper and inferior sort of creatures ; so he was divided in his work and operations suitably unto the principles of his nature and peculiar constitution . for they were partly to be divine and spiritual , partly terrene and earthly , though under the government of the soveraign divine principle in him . hence it was required that in this condition , being not absolutely fitted as the angels for constant contemplation , that he should work and labour in the earth , whilst he continued in it , and his terrene part not refined or made spiritual and heavenly . this made a certain time of rest necessary unto him , and that upon a double account flowing from the principles of his own nature . for his earthly constitution could not alwayes hold out to labour with its own satisfaction , and his intellectual and divine part was not to be alwayes diverted , but to be furthered in and unto its own peculiar operations . this made a sacred rest necessary to him . and in that addition of sweat and travail which befell him in his labour afterwards , that was not a new course of life enjoyned him , but a curse was mixed with that course and labour which was originally allotted unto him . so then , although there is a different manner of working more necessary , and supposed in the giving of the law , then was at the first institution of a sabbatical rest , yet the change is not in the law or command for labour , but in the state or condition of man himself . the same may be spoken concerning the addition about servants and handmaids ; for in the state of innocency there would have been a superiority of some over others , in that government which is oeconomical or paternal . hence all duties of persons in subordination , are built on the law of nature ; and what is not resolved thereinto , is force and violence . and herein lyes the foundation of what is ordained with reference unto servants and strangers , which is expressed in the fourth commandment , with an especial application to the state of the judaical church and people . wherefore although there should have been no such servants or strangers , as are intended in the decalogue , in the state of innocency , when we plead that the law of the sabbath was first given ; yet this proves no more , but that this precept in the renovation and repetition of it unto the jews , was accommodated to the present state of things amongst them ; that state being such as had its foundation in the law of creation it self . the places adjoyned of exod. . . chap. . . ezek. . . do prove sufficiently and undeniably , that in the mosaical paedagogie , the observation of the seventh day , being precisely injoyned , there were additions of signification given unto it , that is to the seventh day precisely by divine institution , as amongst them it was to be observed . and therefore unto the utmost extent of the determination of the day of rest , unto the seventh day precisely , and all the significancy annexed unto it , to that people , we acknowledge that the sabbath was absolutely commensurate to the church state of the jews , beginning and ending with it . but the argument hence educed ; namely , that god gave the sabbath , that is the law of it , in a peculiar manner unto the jews , therefore he had not given the same law for the substance of it before , unto all mankind , is infirm . for god gave the whole law to the jews in an especial manner , and enforced the observation of it with a reason or motive peculiar to them , namely , i am the lord thy god which brought thee out of the land of aegypt out of the house of bondage ; and yet this law was before given unto them who never were in aegypt , nor never thence delivered . and upon the account of this peculiar appropriation of the law unto the jews , it is spoken of in the scripture in places innumerable , as if it had been given unto them only , and to no others at all . so speaks the psalmist , psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declaring his words unto jacob , his statutes and judgements unto israel . where only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ceremonial and judicial laws are intended , so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his words , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ten words , as moses calls the decalogue . and of them all the psalmist adds v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath not done so unto any nation ; namely , not in the same manner ; for none will deny , but that nine precepts at least were given unto all mankind in adam . § . it is added by the same learned author ; praeterea ( p. . ) si quies scptimi diei omnibus ab origine mundi hominibus injuncta fuisset , non autem solis israelitis à tempore mosis , deus non solum israelitas ob neglectum illius praecepti sed & gentiles , semel saltem eadem de causa reprehendisset . cum vero israelitas ea de causa reprehendat saepissime , gentiles tamen nuspiam reprehendere hoc nomine legitur , qui propter peccata in legem naturalem commissa toties & tam acriter à deo reprehenduntur . luculentum ejus rei exemplum est ; nehem. . tyrii asserunt hierosolymas & omnes res venales quas vendebant ipso sabbato judaeis , & quidem hierosolymis . v. . non tamen nehemias peccati violati sabbati reos arguit tyrios sed judaeos . v. . tyrios autem clausis portis pridie sabbati à vespera usque urbem excludit , & ita compeseit , & tandem à muris urbis abigit . v. , , . si vero tyrii hi una cum judaeis lege sabbati communi praecepto fuissent obstricti ; nunne à viro sanctissimo ejus peccati nomine quoque reprehensi fuissent ? quod tamen factum non apparet . quum praeterea scriptura impia gentilium festa , graviter reprehendat , an sancti sabbati neglectum , si id quoque ipsis observandum fuisset , tam constanti silentio dissimulasset ? the force of this argument consists in this assertion , that whatever we find god did not reprove in the gentiles , therein they did not sin , nor had they any law given unto them concerning it , 〈◊〉 not in adam ; which will by no means be granted . for , ( . ) the times are spoken of wherein god suffered them to walk in their own wayes , and wincked at their ignorance . hence as he gave them no reproofs for their sins , by his revealed word , so those which he gave them by his providence , are not recorded . we may not therefore say , they sinned in nothing , but what we find them reproved for in particular . ( . ) other instances may be given of sins against the light of nature among the gentiles , and that in things belonging to the second table , wherein that light hath a greater evidence accompanying it , than in that of the first , the first precept only excepted , which yet we find them not rebuked for . such were the sins of concubinacy and fornication . ( . ) after the renovation , or giving of this command unto the jews , it was the duty of the nations to whom the knowledge thereof did come , to take up the observation of it . for it was doubtless their duty to joyn themselves to god and his people , and with them to observe his statutes and judgements ; and their not so doing was their sin , which as is pretended they were not reproved for , or god was not displeased with them on that account . ( . ) the publication of gods commands , is to be stated from his giving of them ; and not from the instances of mens transgressing of them . nor is it any rule , that a law is then first given , when mens sins against it are first reproved . for the instance insisted on , of nehemiah and the tyrians , with his different dealing with them and the jews about the breach of the law of the sabbath , chap. . it is of no force in this matter . for when the tyrians knew the command of the sabbath among the jews , which was a sufficient revelation of the will of god concerning his worship , it was their duty to observe it . i do not say , that it was their duty immediately , and abiding in their gentilisme to observe the sabbath according to the institution it had among the jews ; but it was their duty to know , own , and obey the true god , and to joyn themselves to his people , to do and observe all his commands . if this was not their duty upon that discovery and revelation , which those had of the will of god who came up to jerusalem , as they did concerning whom we speak , then was it not their sin to abide in their gentilisme ; which i suppose will not be asserted . it was therefore on one account or other , a sin in the tyrians to prophane the sabbath . it will be said , why then did not nehemiah reprove them as well as he did the jews ? the answer is easie . he was the head and governour of the state and polity of the jews , unto whom it belonged to see that things amongst them were observed and done according to gods law and appointment : and this he was to do with authority , having the warrant of god for it . with the tyrians he had nothing to do ; no care of them , no jurisdiction over them , no entercourse with them , but according to the law of nations . on these accounts he charged not them with sin , or a moral evil , which they would not have regarded , having no regard to the true god , much less to his worship ; but he threatned them with war and punishment for disturbing his government of the people according to the law of god. it is well observed , that god reproved the profane feasts of the heathens ; and therein unquestionably the neglect of them that were of his own appointment . for this is the nature and method of negative precepts ; and condemnatory sentences in divine things , that they assert what is contrary to that which is forbidden , and recommend that which is opposite unto what is condemned . thus the worship of god according to his own institution is commanded in the prohibition of making to our selves , or finding out wayes of religious worship and honour of our own . for whereas it is a prime dictate of the law of nature , that god is to be worshipped according to his own appointment , which was from the light of it acknowledged among the heathen themselves , it is not any where asserted or intimated in the decalogical compendium of it , unless it be in that prohibition . it sufficeth then , that even among the gentiles , god vindicated the authority of his own sabbaths , by condemning their impious feasts and abominable practices in them . § . by the same learned writer , p. . the testimony of the jews in this case is pleaded . they generally assirm , that the sabbath was given unto them only , and not to the rest of the nations . hence it is by them called the bride of the synagogue : nor do they reckon the command of it amongst the noachical precepts , which they esteem all men obliged unto , and whose observation they imposed on the proselytes of the gate , or the uncircumcised strangers that lived amongst them . nay they say , that others were liable to punishment if they did observe it . for that part of the command , nor the stranger that is within thy gate , they say intends no more , but that no israelite should compell him to work , or make any advantage of his labour ; but for himself he was not bound to abstain from labour , but might exercise himself therein at his own discretion for his advantage . these things are pleaded at large , and confirmed with many testimonies and instances by the learned selden ; and from him are they again by others insisted on . but the truth is , there is not any thing of force in the conceits of these talmudical jews in the least to weaken the principle we have laid down and established . for , ( . ) as hath been shewed , this opinion is not indeed catholick amongst them ; but many , and those of the most learned of the masters do oppose it ; as we have proved already . and others may be added to them , whose opinion although it be peculiar , yet it wanteth not a fair probability of truth . for , they say , that the first part of the precept , remember the sabbath day to keep it holy , hath respect to the glorifying of god on the account of his original work and rest. this therefore belongs unto all mankind . but as for that which follows about the six dayes labour , and the seventh dayes cessation or quiet ; it had respect unto the bondage of the israelites in aegypt , and their deliverance thence , and was therefore peculiar unto them . so r. ephraim in keli jacar . and hence it may be , the word , remember , hath respect unto the command of the sabbath from the foundation of the world . and therefore when the command is repeated again , with peculiar respect to the church of israel , as the motive , from the aegyptian bondage and deliverance is expressed ; so the caution of remembring is omitted , deut. . . and transferred to this other occasion ; remember that thou wast a servant , v. . ( . ) the sole foundation of it is laid in a corrupt and false tradition or conceit , of the giving of the law of the sabbath in mara ; which we have before disproved , and which is despised as vain and foolish by most learned men . ( . ) the assertors of this opinion do wofully contradict themselves , in that they generally acknowledge that the sabbath was observed by abraham , and other patriarchs , as it should seem , at least four hundred years before its institution . ( . ) it is none of the seven , called , noachical precepts ; for they contain not the whole law of nature , or precepts of the decalogue , and one of them is ceremonial in their sense ; so that nothing can thence be concluded against the original or nature of this law. ( . ) that an uncircumcised stranger was liable to punishment if he observed the sabbath , is a foolish imagination , not inferiour unto that of some others of them , who affirm that all the gentiles shall keep the sabbath , one day in seven in hell. . for the distinction which they have invented , that a proselyte of the gate might work for himself , but not for his master , it is one of the many whereby they make void the law of god through their traditions . those who of old amongst them feared god , knowing their duty to instruct their housholds or families , that is , their children and servants , in the wayes and worship of god , walked by another rule . § . it is farther pleaded by the same author , p. . that the gentiles knew nothing of this sabbatical feast , but that when it came to their knowledge they derided and exploded it as a particular superstition of the jews . to this purpose many instances out of the historians and poets , who wrote in the time of the first roman emperors , are collected by selden , which we are again directed unto . now it could not be , but that if it had been originally appointed unto all mankind , that they should have been such strangers unto it . but this matter hath been discoursed before . and we have shewed that sundry of the first writers of the christian church were otherwise minded ; for they judged and proved , that there was a notion at least of the seventh dayes sacred rest , diffused throughout the world . and they lived nearer the times of the gentiles practice , than those by whom their judgement and testimony are so peremptorily rejected . it is not unlikely , but that they might be mistaken in some of the testimonies whereby they confirm their observation ; yet this hinders not , but that the observation it self may be true , and sufficiently confirmed by other instances which they make use of . for my part , as i have said , i will not , nor for the security of the principle laid down , need i to contend , that the seventh day was observed as a sacred feast amongst them . it is enough that there were such notices of it in the world , as could proceed from no other original , but that pleaded for , which was common unto all . the roman writers , poets and others , do speak of , and contemn the judaical sabbaths , under which name they comprehended all their sacred feasts and solemn abstinencies . hence they reproached them with their sabbatical fasts ; of which number the seventh day hebdomadal sabbath was not . but they never endeavoured to come to any real acquaintance with their religious rites , but took up vulgar reports concerning them , as did their historians also , who in the affairs of other natitions are supposed to have been curious and diligent . § . indeed after the conquest of jerusalem by pompey , when the people of the jews began to be known among the romans , and to disperse themselves throughout their provinces , they began every day more and more to hate them , and to cast all manner of reproaches on them without regard to truth or honesty . and it may not be amiss here a little ( by the way ) to enquire into the reasons of it . the principal cause hereof no doubt , was from the god they worshipped , and the manner of his worship observed amongst them . for finding them to acknowledge and adore one only ( the true ) god , and that without the use of any kind of images , they perceived their own idolatry and superstition to be condemned thereby . and this had been the condition of that people under the former empires , of the chaldaeáns , persians , and grecians . god had appointed them to be his witnesses in the world , that he was god , and that there was none other . isa. . , , . ye are my witnesses , is there a god besides me , there is no god , i know not any . as also chap. . ▪ , . ye are my witnesses , that before me there was no god formed , neither shall there be any after me , i even i am the lord , and besides me there is no saviour ; therefore ye are my witnesses , saith the lord , that i am god. this greatly provoked , as other nations of old , so at length the romans , as bidding defiance to all their gods , and their worship of them , wherein they greatly boasted . for they thought that it was meerly by the help of their gods , and on the account of their religion , that they conquered all other nations . so ciccro orat. de respon . harusp . quam volumus ipsi nos amemus , tamen nec numero hispanos , nec robore gallos , nec calliditate poenos , nec artibus graecos , sed pietate & religione , atque hac una sapientia , quod deorum immortalium numine omnia regi , gubernarique prospeximus , omnes gentes nationesque superavimus . let us love and please ourselves as we think meet , yet we outgo neither the spaniards in number , nor the gaules in strength , nor the africans in craft , nor the grecians in arts ; but it is by our piety and religion , and this only wisdom , that we refer all to the government of the immortal gods , that we have overcome all countreys and nations . and dionysius halicarnassaeus , antiquit. rom. lib. . having given an account of their sacred rites and worship , adds that he did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that those who knew not before the piety or religion of the romans , might not now think it strange , that they should have such success in all their wars . to be judged and condemned in those things by the contrary witness of the jews , they could not bear . this made them reflect on god himself , as the god which they worshipped . they called him incertum , and ignotum , affirming the rites of his worship to be absurd , and contrary to the common consent of mankind , as tacitus expresly : hist. lib. . the best they could afford when they spake of him was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who ever he be . and tully will not allow that it was any respect to their god , or their religion , which caused pompey to forbear spoiling the temple when he took it by force . non credo , saith he , religionem impedimento praestantissimo imperatori fuisse , quod victor ex illo fano nihil attigerit . orat. pro flacc. whereunto he adds as high a reproach of them and their religion as he could devise . stantibus hierosolymis , pacatisque judaeis , tamen istorum religio sacrorum , à splendore hujus imperii ; gravitate nominis nostri , majorum institutis abhorrebat ; nunc vero hoc magis , quod illa gens , quid de nostro imperio sentiret ostendit armis , quam cara diis immortalibus esset , docuit , quod victa est , quod clocata , quod servata . whilst jerusalem stood ( that is , in its own power ) and the jews were peaceable , yet their religion was unworthy the splendor of this empire , the gravity of our name , and abhorrent from the ordinances of our ancestors ; how much more now , when that nation hath shewed what esteem it hath of our empire by its arms ; and how dear it is to the immortal gods , that it is conquered , and set out under tribute . the like reflections , yea worse , may be seen in trogus , tacitus , plutarcb , strabo , and democritus in suidas with others . § . another ground of their hatred was , that the jews whilst the temple stood , gathered great summs of money out of all their provinces , which they sent unto the sacred treasury . so the same person informs us in the same place : cum aurum judaeorum nomine , quotannis ex italia , & ex omnibus vestris provinciis hierosolymam exportari soleret . out of italy and all other provinces of the empire , there was gold wont to be sent by the jews to jerusalem ; as now the europaean jews do contribute to the maintenance of their synagogues in the same place ; and this is acknowledged by philo , legat. ad caium ; and josephus antiqui . lib. . cap. . to have been yearly a very great summ . but by his judaeorum nomine , he seems not only to express that the returns of the gold mentioned were made in the name of the jews , but also to intimate , that it might be raised by others also , who had taken on them the profession of their religion . for this was the third and principal cause of their hatred and animosity , namely that they drew over multitudes of all sorts of persons to the profession of the law of moses . and a good work this was , though vitiated by the wickedness and corrupt ends of them who employed themselves therein , as our saviour declares , matth. . . this greatly provoked the romans in those dayes , and on every occasion they severely complain of it . so dio cassius speaking of them adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and this kind of men ( that is men of this profession , not natural jews , ) is found also among the romans ; which though they have been frequently punished , yet have for the most part encreased , so as to take the liberty of making laws to themselves . for their punishments , an account is given us in suetonius in domit. and others , of the inquisition and search , made after such as were circumcised . and as to their makeing of laws unto themselves , he respects their feasts , sabbaths , abstinencies , and such like observances as the jews obliged their proselytes unto . in like manner complaineth juvenal , romanas autem soliti contemnere leges judaicum ediscunt , & servant ac metuunt jus tradidit arcano quodcunque volumine moses . contemning the roman laws , they learn the rites and customs of the jews , observing and learning the whole right or law delivered in the secret writing of moses . seneca is yet more severe . cum interim usque eo sceleratissima gentis consuetudo convaluit , ut per omnes jam terras recepta sit : victi victoribus leges dederunt . the custom of this wicked nation hath so far prevailed , that it is now received among all nations : the conquered , have given laws to the conquerors . and tacitus , pessimus quisque spretis religionibus patriis tributa & stipes , illuc ( that is to jerusalem ) congerebat . the like revengeful spirit appears in those verses of rutilius lib. . itinerar . though he lived afterwards under the christian emperors . o utinam nunquam judaea victa fuisset pompeii bellis , imperioque titi ; laetius excisae pestis contagia serpunt victoresque suos natio victa premit . but it is not unlikely , that he reflects on christians also . § . we may add hereunto , that for the most part the conversation of the jews amongst them was wicked and provoking . they were a people that had for many generations been harrased and oppressed , by all the principal empires in the world ; this caused them to hate them , and to have their minds alwayes possessed with revengeful thoughts . when our apostle affirmed of them , that they pleased not god , and were contrary to all men ; thess. . . he intends not their opposition to the gospel , and the preachers of it , which he had before expressed ; but that envious contrariety unto mankind in general , which they were possessed with . and this evil frame , the nations ascribed to their law it self . moses novos ritus contrariosque caeteris mortalibus & gentibus indidit , saith tacitus . but this most falsly ; no law of man ever taught that benignity , kindness , and general usefulness in the world , as theirs did . the people themselves being grown wicked and corrupt , pleased not god , and were contrary to all men . hence they were looked on as such , who observed not so much as the law of nature towards any but themselves ; as resolving quaesitum ad fontem solos diducere verpos . not to direct a thirsty person to a common spring if uncircumcised . whence was that censure of tacitus , apud ipsos fides obstinata , misericordia in promptu , adversus omnes alios hostile odium . faithful and merciful among themselves , towards all others they were acted with irreconcilable hatred ; which well expresseth what our saviour charged them with , as a corrupt principle among them , matth. . . thou shalt love thy neighbour , and hate thine enemy . into which two sorts they distributed all mankind ; that is in their sense , their own countrey-men and strangers . their corrupt and wicked conversation also made them a reproach , and their religion contemned . so was it with them from their first dispersion as god declares , ezek. . . when they entred unto the heathen whither they went , they profaned my holy name , when they said to them , these are the people of the lord. and their wickedness increased with their time ; for they still learned the corrupt and evil arts , with all wayes of deceit , used in the nations where they lived , until for the crimes of many , the whole nation became the common hatred of mankind . and , that we may return from this digression , this being the state of things then in the world , we may not wonder , if the writers of those dayes were very supinely negligent , or maliciously envious , in reporting their wayes , customs , and religious observances . and it is acknowledged that before those times , the long course of idolatry and impiety wherein the whole world had been ingaged , had utterly corrupted and lost the tradition of a sabbatical rest. what notices of it continued in former ages , hath been before declared . § . but it is further pleaded ( p. . ) that indeed the gentiles could be no way obliged to the observation of the fourth commandment ; seeing they had no indication of it , nor any means to free them from their ignorance of the being of any such law. that they had , and had lost the knowledge of it , in and by their progenitors , is rejected as a vain pretence . and so much weight is laid on this consideration , that a demand is made of somewhat to be returned in answer , that may give any satisfaction unto conscience . but i understand not the force of this pretended argument . those who had absolutely lost the knowledge of the true god , ( in and by their progenitors ) as the gentiles had done , might well also lose the knowledge of all the concernments of his worship . and so they had done , excepting only that they had traduced some of his institutions , as sacrifices , into their own superstition ; and so had they corrupted the use of his sabbaths into that of their idolatrous feasts . but when the true god , had no other acknowledgements amongst them , but what answered the title of the unknown god , is it any wonder that his wayes and worship might be unknown amongst them also ? and it is but pretended that they had no indication of a sabbatical rest , nor any means to free them from their ignorance mans duty is both to be learned and observed in order . it is in vain to expect , that any should have indications of an holy rest unto god , before they are brought to the knowledge of god himself . when this is obtained , when the true god upon just grounds is owned and acknowledged , than that some time be set apart for his solemn worship , is of moral and natural right . that this is included in the very first notion of the true god , and our dependance upon him , all men do confess . and this principle was abused among the heathen to be the foundation of all their stated annual , or monthly sacred solemnities , after they had nefariously lost the only object of all religious worship . where this progress is made , as it might have been , by attending to the directive light of nature , and the impressions of the law of it left upon the souls of men , there will not be wanting sufficient indicatives of the meetest season for that worship . however these things were , and are to be considered and admitted in their order ; and with respect unto that order is their obligation . the heathen were bound first to know and own the true god , and him alone ; then to worship him solemnly ; and after that , in order of nature , to have some solemn time separated unto the observance of that worship . without an admission of these , all which were neglected and rejected by them , there is no place to enquire after the obligation of an hebdomadal rest. and their non-observance of it was their sin , not firstly , directly , and immediately ; but consequentially , as all others are that arise from an ignorance or rejection of those greater principles whereon they do depend . § . the trivial exception from the difference of the meridians is yet pleaded also . for hence it is pretended to be impossible , that all men should precisely observe the same day . for if a man should sail round the world by the east , he will at his return home have gotten a day by his continual approach towards the rising sun. and if he steer his course westward , he will lose a day in the annual revolution , as it is gotten the other way ; so did the hollanders an. . and hence the posterity of noah , gradually spreading themselves over the world , must have gradually come to the observation of different seasons , if we shall suppose a day of sacred rest required of them , or appointed to them . apage nugas . if men might sail eastward or westward , and not continually have seven dayes succeeding one another , there would be some force in this trifle . on our hypothesis , where ever men are , a seventh part of their time , or a seventh day is to be separated to the remembrance of the rest of god , and the other ends of the sabbath . that the observance of this portion of time shall in all places begin and end at the same instants , the law and order of gods creation will not permit . it is enough that amongst all who can assemble for the worship of god , there is no difference in general , but that they all observe the same proportion of time. and he who by circumnavigation of the world , ( such rare and extraordinary instances being not to be provided for in a general law ) getteth or loseth a day , he may at his return with a good conscience , give up again , what he hath got , or retrive what he hath lost , with those with whom he fixeth . for all such occasional accidents are to be reduced unto the common standard . all the difficulty therefore in this objection relates to the precise observation of the seventh day from the creation ; and not in the least unto one day in seven . and although the seventh day was appointed principally for the land of pakstine , the seat of the church of old , wherein there was no such alteration of meridians ; yet i doubt not , but that a wandring jew might have observed the foregoing rule , and reduced his time to order upon his return home . what other exceptions of the like nature occur in this cause , they shall be removed and satisfied in our next enquiry , which is after the causes of the sabbath ; and the morality of the observation of one day in seven . exercitatio tertia . ( ) of the causes of the sabbath . ( ) god the absolute original cause of it . distinction of divine laws into moral and positive . ( ) divine laws of a mixt nature , partly moral , partly positive . ( ) opinion of some that the law of the sabbath was purely positive . difficulties of that opinion . ( ) opinion of them who maintain the observation of one day in seven to be moral . ( ) opinion of them who make the observation of the seventh day precisely to be a moral duty . ( ) the second opinion asserted . ( ) the common notion of the sabbath explained . ( ) the true notion of it farther enquired into . ( ) continuation of the same disquisition . ( ) the law of nature wherein it consists . opinion of the philosophers . ( ) not comprized in the dictates of reason . no obliging authority in them formally considered . ( ) uncertainty and disagreement about the dictates of reason . opinions of the magi , zeno ; chrysippus , plato ; archelaus , aristippus , carneades ; brennus , &c. ( ) things may belong to the law of nature not discoverable to the common reason of the most . ( ) the law of nature wherein it doth really consist . ( ) light given unto a septenary sacred rest , in the law of nature . ( ) farther instances thereof . ( ) the observation of the sabbath on the same foundation with monogamy . ( ) the seventh day an appendix of the covenant of works . ( ) how far the whole notion of a weekly sacred rest was of the law of nature . ( ) natural light obscured by the entrance of sin. ( ) the summ of what is proposed . ( ) the enquiry about the causes of the sabbath renewed . ( ) the command of it in what sense a law moral , and how evidenced so to be . ( ) to worship god in associations and assemblies , a moral duty . ( ) one day in seven required unto solemn worship by the law of our creation . ( ) what is necessary to warrant the ascription of any duty to the law of creation . ( ) . that is be congruous to the known principles of it . ( ) . that it have a general principle in the light of nature . ( ) . that it be taught by the works of creation . ( ) . direction for its observance , by superadded revelation , no impeachment of it . ( ) how far the same duty may be required by a law moral , and by a law positive . ( ) vindication of the truths laid down from an objection . ( ) other evidences of the morality of this duty ( ) required in all states of the church . ( ) these various states . ( ) command for the sabbath before the fall. ( ) before , and at the giving of the law , and under the gospel . ( ) whether appointed by the church . ( ) of the fourth commandment in the decalogue . ( ) the proper subject of it . ( ) the seventh day precisely not primarily required therein . ( ) somewhat moral in it granted by all . ( ) the matter of this command , a moral duty by the law of creation . ( ) the morality of the precept it self proved from its interest in the decalogue by various instances . ( ) the law of the sabbath only preferred above all ceremonial and judicial laws . ( ) the words of our saviour , matth. . . considered . ( ) the whole law of the decalogue established by christ. ( ) objections proposed . ( ) the first answered . ( ) the second answered . ( ) the third answered . ( ) one day in seven , not the seventh day precisely required in the decalogue . ( ) an objection from the sense of the law. ( ) answered . ( ) ( ) other objections answered . ( ) col. . , . considered . the third exercitation . causes of the sabbath . § . we have fixed the original of the sabbatical rest , according to the best light we have received into these things , and confirmed the reasons of it with the consent of mankind . the next step in our progress must be an enquiry into its causes . and here also we fall immediately into those difficulties and entanglements , which the various apprehensions of learned men promoted and defended with much diligence , have occasioned . i have no design to oppose or contend with any , although a modest examination of the reasons of some , will be indispensibly necessary unto me . all that i crave , is the liberty of proposing my own thoughts and judgement in this matter , with the reasons and grounds of them . when that is done , i shall humbly submit the whole , to the examination and judgement of all that call upon the name of our lord jesus christ , their lord , and ours . § . first , it is agreed by all , that god alone is the supream , original , and absolute cause of the sabbath . when ever it began , when ever it ends , be it expired , or still in force , of what kind soever were its institution , the law of it was from god. it was from heaven ; and not of men ; and the will of god is the sole rule and measure of our observation of it , and obedience to him therein . what may , or may not be done , in reference unto the observation of a day of holy rest by any inferior authority , comes not here under consideration . but whereas there are two sorts of laws whereby god requires the obedience of his rational creatures , which are commonly called moral and positive , it is greatly questioned and disputed , to whether of these sorts doth belong the command of a sabbatical rest. positive laws are taken to be such , as have no reason for them in themselves , nothing of the matter of them , is taken from the things themselves commanded , but do depend meerly and solely on the soveraign will and pleasure of god. such were the laws and institutions of the sacrifices of old ; and such are those which concern the sacraments and other things of the like nature under the new testament . moral laws are such as have the reasons of them taken from the nature of the things themselves required in them . for they are good from their respect to the nature of god himself , and from that nature and order of all things , which he hath placed in the creation . so that this sort of laws is but declarative of the absolute goodness of what they do require ; the other is constitutive of it , as unto some certain ends. laws positive , as they are occasionally given , so they are esteemed alterable at pleasure . being fixed by meer will and prerogative , without respect to any thing that should make them necessary antecedent to their giving , they may by the same authority at any time be taken away and abolished . such i say are they in their own nature , and as to any firmitude that they have from their own subject matter . but with respect unto gods determination , positive divine laws , may become eventually unalterable . and this difference is there between legal and evangelical institutions . the laws of both are positive only , equally proceeding from soveraign will and pleasure , and in their own natures equally alterable . but to the former , god had in his purpose fixed a determinate time and season , wherein they should expire , or be altered by his authority ; the latter he hath fixed a perpetuity and unchangeableness unto , during the state and condition of his church in this world . the other sort of laws are perpetual and unalterable in themselves , so far as they are of that sort , that is moral . for although a law of that kind may have an especial injunction with such circumstances as may be changed and varied , ( as had the whole decalogue in the common-wealth of israel ) yet so far as it is moral , that is , that its commands or prohibitions , are necessary emergencies , or expressions of the good or evil of the things it commands or forbids , it is invariable . and in these things there is an agreement ; unless sometimes through mutual oppositions men are chased into some exceptions or distinctions . § . unto these two sorts do all divine laws belong , and unto these heads they may be all reduced . and it is pleaded by some , that these kinds of laws are contradistinct ; so that a law of one kind , can in no sense be a law in the other . and this doubtless is true reduplicatively , because they have especial formal reasons . as far , and wherein , any laws are positive , they are not moral ; and as far as they are purely moral , they are not formally positive , though given after the manner of positive commands . howbeit this hinders not but that some do judge , that there may be and are divine laws of a mixt nature . for there may be in a divine law , a foundation in , and respect unto somewhat that is moral , which yet may stand in need of the superaddition of a positive command for its due observation unto its proper end. yea , the moral reason of things commanded , which ariseth out of a due natural respect unto god , and the order of the universe , may be so deep and hidden , as that god who would make the way of his creatures plain and easie , gives out express positive commands for the observance , of what is antecedently necessary by the law of our creation . hence a law may partake of both these considerations , and both of them have an equal influence into its obligatory power . and by this means sundry duties , some moral , some positive , are as it were compounded in one observance ; as may be instanced in the great duty of prayer ; hence the whole law of that observance becomes of a mixt nature , which yet god can separate at his pleasure , and taking away that which is positive , leave only that which is absolutely moral in force . and this kind of laws , which have their foundation in the nature of things themselves , which yet stand in need of farther direction for their due observation , which is added unto them by positive institution , some call moral positive . § . according to these distinctions of the nature of the laws which god expresseth his will in and by , are mens apprehensions different about the immediate and instrumental cause of the sabbatical rest. that god was the author of it , is as was said , by all agreed . but say some , the law whereby he appointed it was purely positive , the matter of it being arbitrary , stated and determined only in the command it self ; and so the whole nature of the law , and that commanded in it , changeable . and because positive laws did , and alwayes do respect some other things besides and beyond themselves , it is pleaded that this law was ceremonial and typical ; that is , it was an institution of an outward present religious observation , to signifie and represent , some thing not present , nor yet come ; such were all the particulars of the whole systeme of mosaical worship , whereof this law of the sabbath was a part , and an instance . in brief , some say , that the whole law of the sabbath was as to its general nature positive , and arbitrary , and so changeable ; and in particular , ceremonial and typical , and so actually changed and abolished . but yet it is so fallen out , that those who are most positive in these assertions , cannot but acknowledge , that this law is so ingrafted into , and so closed up with somewhat that is moral and unalterable , that it is no easie thing to hit the joint aright , and make a separation of the one from the other . but concerning any other law expresly and confessedly ceremonial , no such thing can be observed . they were all evidently and entirely arbitrary institutions , without any such neer relation to what is moral , as might trouble any one to make a distinction between them . for instance ; the law of sacrifices hath indeed an answerableness in it to a great principle of the law of nature ; namely that we must honour god with our substance , and the best of our increase ; yet that this might be done many other wayes , and not by sacrifice , if god had pleased so to ordain , every one is able to apprehend . it is otherwise in this matter ; for none will deny , but that it is required of us in and by the law of nature , that some time be set apart and dedicated unto god , for the observation of his solemn worship in the world . and it is plain to every one , that this natural dictate is inseparably included in the law of the sabbath . it will therefore surely be difficult to make it absolutely and universally positive . i know some begin to whisper things inconsistent with this concession . but we have as yet the universal consent of all divines , antient and modern , fathers , schoolmen and casuists concurring in this matter . for they all unanimously affirm , that the separation of some part of our time to sacred uses , and the solemn honouring of god , is required of us in the light , and by the law of nature . and herein lyes the fundamental notion of the law now enquired after . this also may be farther added , that whereas this natural dictate for the observation of some time in the solemn worship of god , hath been accompanied with a declaration of his will from the foundation of the world that this time should be one day in seven , it will be a matter of no small difficulty to find out what is purely positive therein . § . others building on this foundation , that the dedication of some part of our time to the worship of god , is a duty natural or moral , as required by the law of our creation , ( not that time in it self which is but a circumstance of other things , can be esteemed moral , but that our observation of time may be a moral duty ) do add ; that the determination of one day in seven , to be that portion of time so to be dedicated , is inseparable from the same foundation , and is of the same nature with it ; that is , that the sabbatical observation of one dayes holy rest in seven , hath a moral precept for its warranty , or that which hath the nature of a moral precept in it ; so that although the revolution of time in seven dayes , and the confining of the day to that determined season , do depend on revelation and a fositive command of god for its observance , yet on fupposition thereof , the moral precept prevails in the whole , and is everlastingly obligatory . and there are some divines of great piety and learning , who do judge , that a command of god given unto all men , and equally obligatory unto all , respecting their manner of living unto god , is to be esteemed a moral command , and that indispensible and unchangeable ; although we should not be able to discover the reason of it in the light and law of nature . nor can such a command be reckoned amongst them that are meerly positive , arbitrary , and changeable , all which depend on sundry other things , and do not firstly affect men , as men in general . and it is probable , that god would not give out any such catholick command , which comprized not somewhat naturally good and right in it . and this is the best measure and determination of what is moral , and not our ability of discovering by reason what is so , and what is not ; as we shall see afterwards . § . moreover , there are some who stay not here ; but contend that the precise observation of the seventh day in the hebdomadal revolution , lyeth under a command moral and indispensible . for god they say , who is the soveraign lord of us and our times , hath taken by an everlasting law this day unto himself for his honour and service ; and he hath therein obliged all men to an holy rest , not on some certain fixed and stated time , not on one day in seven originally , as the first intention of his command , but on the seventh day precisely , whereunto those other considerations of some stated and fixed time , and of one day in seven are consequential , and far from previous foundations of it . the seventh day , as the seventh day , is they say , the first proper object of the command ; the other things mentioned of a stated time , and of one day in seven , do only follow thereon ; and by vertue thereof belong to the command of the sabbath , and no otherwise . herein great honour indeed is done unto the seventh day , above all other ordinances of worship whatever , even of the gospel it self ; but whether with sufficient warranty we must afterwards enquire . at present , i shall only observe , that this observation of the seventh day precisely , is resolved into the soveraignty of god , over us and our times , and into an occasion respecting purely the covenant of works ; on which bottoms it is hard to fix it in an absolute unvariable station . § . it is the second opinion , for the substance of it , which i shall indeavour to explain and confirm ; and therein prove a sacred sabbatical rest unto god , of one day in seven , to be injoyned unto all that fear him , by a law perpetual , and indispensible , upon the account of what is moral therein . the reason i say of the obligation of the law of the sabbath is natural , and thence the obligation it self universal ; however the declaration and and determination of the day it self , depend on arbitrary revelation , and a law meerly positive . these things being explained and confirmed , the other opinions proposed will fall under our consideration . to obtain a distinct light into the truth in this matter , we must consider both the true notion of the sacred rest , as also of the law of our creation , whereby we affirm that fundamentally and virtually , it is required . § . the general notion of the sabbath is , a portion of time set apart by divine appointment , for the observance and performance of the solemn worship of god. the worship of god is that which we are made for , as to our station in this world , and is the means and condition of our enjoyment of him in glory , wherein consists the ultimate end , as unto us , of our creation . this worship therefore is required of us by the law of our creation , and it is upon the matter all that is required of us thereby , seeing we are obliged by it , to do all things to the glory of god. and therefore is the solemn expression of that worship required of us in the same manner . for the end of it being our glorifying him as god , and the nature of it consisting in the profession of our universal subjection unto him , and dependance upon him , the solemn expression of it , is as necessary as the worship it self , which we are to perform . no man therefore ever doubted , but that by the law of nature we were bound to worship god , and solemnly to express that worship ; for else wherefore were we brought forth in this world ? these things are inseparable from our natures , and where this order is disturbed by sin , we fall into another , which the properties of god on the supposition of transgressing our first natural order , do render no less necessary unto his glory , than the other , namely that of punishment . moreover in this worship it is required by the same law of our beings that we should serve god with all that we do receive from him . no man can think otherwise . for is there any thing that we have received from god , that shall yield him no revenue of glory , whereof we ought to make no acknowledgement unto him ? who dare once so to imagine ? among the things thus given us of god , is our time. and this falls under a double consideration in this matter . first , as it is an inseparable moral circumstance of the worship required of us ; so it is necessarily included in the command of worship it self , not directly but consequentially . secondly , it is in it self a part of our vouchsafements from god , for our own use and purposes in this world . so upon its own account firstly and directly , a separation of a part of it unto god and his solemn worship is required of us . it remains only to inquire what part of time it is , that is and will be accepted with god. this is declared and determined in the fourth commandment to be the seventh part of it , or one day in seven . and this is that which is positive in the command , which yet as to the foundation , formal reason , and main substance of it , is moral . and these things are true , but yet do not express the whole nature of the sabbath , which we must farther enquire into . § . and first it must be observed , that whereever there is mention of a sabbatical rest , as enjoyned unto men for their observation , there is still respect unto a rest of god that preceded it , and was the cause and foundation of it . in its first mention , gods rest is given as the reason of his sanctifying and blessing a day of rest for us , whence also it hath its name . gen. . , . god blessed and sanctified the seventh day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he sabbatized thereon himself . and so it is expressed , and the same reason is given of it in the fourth commandment . god wrought six dayes and rested the seventh ; therefore must we rest , exod. . . the same is observed in the new creation as we shall see afterwards , and more fully in our exposition of heb. . now that god may be said to rest , it is necessary that some signal work of his do go before . for rest in the first notion of it , includes a respect to an antecedent work or labour . and so it is every where declared . god wrought his works and finished them , and then rested . he made all things in six dayes , and rested on the seventh . and he that is entred into rest , ceaseth from his work . and both these , the work of god , and the rest of god must in this matter be considered . for the work of god , it is that of the old and whole creation , as is directly expressed , gen. . exod. . which i desire may be born in mind . and this work of god may be considered two wayes . first , naturally or physically , as it consisted in the meer production of the effects of his power , wisdom , and goodness . so all things are the work of god : secondly , morally ; as god ordered and designed all his works to be a means of glorifying himself , in and by the obedience of his rational creatures . this consideration , both the nature of it , with the order and end of the whole creation do make necessary . for god first made all the inanimate , then animate and sensitive creatures in their glory , order and beauty . in , and on all these , he implanted a teaching and instructive power ; for the heavens declare the glory of god , and the firmament sheweth his handy work , psal. . , . and all creatures are frequently called on to give praise and glory to him . and this expresseth that in their nature and order , which revealeth and manifesteth him , and the glorious excellencies of his nature , which man is to contemplate in their effects in them , and give glory unto him . for after them all , was man made to consider and use them all , for the end for which they were made ; and was a kind of mediator between god and the rest of the creatures by and through whom he would receive all his glory from them . this is that which our apostle discourseth about , rom. . , . the design of god as he declares , was to manifest and shew himself in his works to man. man learning from them the invisible things of god , was to glorifie him as god ; as he disputes . the ordering and disposal of things to this purpose , is principally to be considered in the works of god , as his rest did ensue upon them . secondly , the rest of god is to be considered as that which compleats the foundation of the sabbatical rest enquired after . for it is built on gods working and entring into his rest. now this is not a meer cessation from working . it is not absolutely so ; for god worketh hitherto . and the expression of gods rest is of a moral , and not a natural signification . for it consists in the satisfaction and complacency that he took in his works , as effects of his goodness , power and wisdom , disposed in the order , and unto the ends mentioned . hence as it is said , that upon the finishing of them , he looked on every thing that he had made , and behold it was very good , gen. . . that is , he was satisfied in his works and their disposal , and pronounced concerning them , that they became his infinite wisdom and power ; so it is added , that he not only rested on the seventh day ; but also that he was refreshed , exod. . . that is , he took great complacency in what he had done , as that which was suited unto the end aimed at ; namely the expression of his greatness , goodness and wisdom , unto his rational creatures , and his glory through their obedience thereon ; as on the like occasion he is said to rest in his love , and to rejoyce with singing , zeph. . . now in the work and rest of god thus stated , did the whole rule of the obedience of man originally consist ; and therein was he to seek also his own rest , as his happiness and blessedness . for god had not declared any other way for his instruction in the end of his creation , that is his obedience unto him , and blessedness in him , but in and by his own works and rest. this then is the first end of this holy rest. and it must alwayes be born in mind , as that without which we can give no glory to god as rational creatures , made under a moral law in a dependance on him. for this he indispensibly requireth of us , and this is the summ of what he requireth of us ; namely that we glorifie him according to the revelation that he makes of himself unto us , whether by his works of nature , or of grace . to the solemnity hereof , the day enquired after is necessary . to express these things is the general end of the sabbatical rest prescribed unto us , and our observation . for so it is said , god wrought and rested , and then requires us so to do . and it hath sundry particular ends or reasons . first , that we might learn the satisfaction and complacency that god hath in his own works , gen. . , . that is , to consider the impressions of his excellencies upon them , and to glorifie him as god on that account , rom. . , , . for hence was man originally taught to fear , love , trust , obey , and honour him absolutely ; even from the manifestation that he had made of himself in his works , wherein he rested . and had not god thus rested in them , and been refreshed upon their compleating and finishing ; they would not have been a sufficient means to instruct man in those duties . and our observation of the evangelical sabbath , hath the same respect unto the works of christ , and his rest thereon , when he saw of the travel of his soul and was satisfied , as shall afterwards be declared . secondly , another end of the original sabbatical rest was , that it might be a pledge unto man of his rest in and with god. for in and by the law of his creation , man had an end , of rest , proposed unto him , and that in god. this he was to be directed unto , and incouraged to look after . herein god by his works and rest had instructed him . and by giving him the sabbath , as he gave him a pledge thereof , so he required of him , his approbation of the covenant way of attaining it , whereof afterwards . hence psal. . whose title is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a psalm , a song for the sabbath day , which some of the jews ascribe unto adam , as it principally consists in contemplations of the works of god , with holy admirations of his greatness and power manifested in them , with praises unto him on their account ; so it expresseth the destruction of ungodly sinners , and the salvation of the righteous , whereof in that dayes rest they had a pledge . and this belonged unto that state of man wherein he was created , namely , that he should have a pledge of eternal rest. neither could his duty and capacity be otherwise answered or esteemed reasonable . his duty which was working in moral obedience , had a natural relation unto a reward . and his capacity was such , as could not be satisfied , nor himself attain absolute rest , but in the enjoyment of god. a pledge hereof therefore belonged unto his condition . thirdly , consideration was had of the way and means , whereby man might enter into the rest of god proposed unto him . and this was by that obedience and worship of god , which the covenant wherein he was created required of him . the solemn expression of this obedience , and exercise of this worship , was indispensibly required of him and his posterity , in all their societies and communion with one another . this cannot be denyed , unless we shall say , that god making man to be a sociable creature , and capable of sundry relations , did not require of him to honour him in the societies and relations whereof he was capable , which would certainly overthrow the whole law of his creation , with respect unto the end for which he was made , and render all societies sinful , and rebellious against god. hereunto the sabbatical rest was absolutely necessary . for without some such rest fixed , or variable , those things could not be . this is a time or season , for man to express and solemnly pay that homage which he owes to his creator . and this is by the most esteemed the great , if not the only end of the sabbath . but it is evident , that it falls under sundry precedent considerations . § . these being the proper ends and reasons of the original sabbatical rest , which contain the true notion of it , we may nextly enquire after the law whereby it was prescribed and commanded . to this purpose we must first consider the state wherein man was created , and then the law of his creation . and for the state and condition wherein man was created it falls under a threefold consideration . for man may be considered either ( . ) absolutely as a rational creature ; or ( . ) as made under a covenant of rewards and punishments ; or ( . ) with respect unto the especial nature of that covenant . first , he was made a rational creature , and thereby necessarily in a moral dependance on god. for being endowed with intellectual faculties , in an immortal soul , capable of eternal blessedness or misery , able to know god , and to regard him as the first cause and last end of all , as the author of his being , and object of his blessedness , it was naturally and necessarily incumbent on him , without any farther considerations , to love , fear , and obey him , to trust in him as a preserver and rewarder ; and this the order of his nature , called the image of god , enclined and inabled him unto . for it was not possible , that such a creature should be produced , and not lye under an obligation unto all those duties , which the nature of god , and his own , and the relation of the one to the other , made necessary . under this consideration alone , it was required by the law of mans creation , that some time should be separated unto the solemn expression of his obedience , and due performance of the worship that god required of him . for in vain was he indued with intellectual faculties , and appointed unto society , if he were not to honour god , by them , in all his relations , and openly express the homage which he owed him . and this could not be done , but in a time appointed for that purpose ; the neglect whereof must be a deviation from the law of the creation . and as this is generally acknowledged ; so no man can fancy the contrary . here then do we fix the necessity of the separation of some time to the ends of a sabbatical rest ; even on the nature of god and man , with the relation of one to the other . for who can say , no part of our time is due to god , or so to be disposed . secondly , man in his creation with respect unto the ends of god therein , was constituted under a covenant . that is the law of his obedience was attended with promises and threatnings , rewards and punishments , suited unto the goodness and holiness of god. for every law with rewards and recompences annexed , hath the nature of a covenant . and in this case , although the promise wherewith man was incouraged unto obedidience , which was that of eternal life with god , did in strict justice exceed the worth of the obedience required , and so was a superadded effect of goodness and grace , yet was it suited unto the constitution of a covenant meet for man to serve god in unto his glory ; and on the other side , the punishment threatned unto disobedience , in death and an everlasting separation from god , was such as the righteousness and holiness of god , as his supream governour , and lord of him and the covenant , did require . now this covenant belonged unto the law of creation . for although god might have dealt with man in a way of absolute soveraignty , requiring obedience of him without a covenant of a reward infinitely exceeding it ; yet having done so in his creation , it belongs unto , and is inseparable from the law thereof . and under this consideration , the time required in general for a rest unto god , under the first general notion of the nature and being of man , is determined unto one day in seven . for as we shall find , that in the various dispensations of the covenant with man , and the change of its nature , yet so long as god is pleased to establish any covenant with man , he hath , and doth invarilably require one day in seven to be set apart unto the assignation of praise and glory to himself ; so we shall see afterwards , that there are indications of his mind to this purpose in the covenant it self . thirdly , man is to be considered with especial respect unto that covenant under which he was created , which was a covenant of works . for herein rest with god was proposed unto him , as the end or reward of his own works , or of his personal obedience unto god , by absolute strict righteousness and holiness . and the peculiar form of this covenant , as relating unto the way of gods entring into it , upon the finishing of his own works , designed the seventh day from the beginning of the creation , to be the day precisely for the observation of an holy rest. as men then are alwayes rational creatures , so some portion of time is by them necessarily to be set apart to the solemn worship of god. as they are under a covenant , so this time was originally limited unto one day in seven . and as the covenant may be varied , so may this day also , which under the covenant of works , was precisely limited unto the seventh day ; and these things must be further illustrated and proved . § . this was the state and condition wherein man was originally created . our next enquiry is after the law of his creation , commonly called the law of nature , with what belongeth thereunto , or what is required of us , by vertue thereof . now by the law of nature most understand the dictates of right reason , which all men , or men generally consent in , and agree about . for we exclude wholly from this consideration the instinct of brute creatures , which hath some appearance of a rule unto them . so hesiod of old determined this matter , speaking of them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they devour one another , because they have no right or law amongst them . hence the prophet complaining of force and violence amongst men , with a neglect of right , justice and equity , sayes , men are as the fishes of the sea ; as creeping things that have no ruler over them , habbuk . . . they devour one another without regard to rule or right . as he in varro . natura humanis omnia sunt paria . qui pote plus , urget ; pisces ut saepe minutos magnu ' comest , ut aves enecat accipiter . most learned men therefore conclude , that there is no such thing as jus , or lex naturae among irrational creatures ; and consequently , nothing of good or evil in their actions . but the consent of men in the dictates of reason , is esteemed the law of nature . so cicero tuse . . omni in re consensio omuium gentium lex naturae putanda est . the common consent of all nations in any thing , is to be thought the law of nature . and aristotle also , rhetoric . lib. . cap. . calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a common law , unwritten , pertaining unto all , whose description he adds ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that which is common , is according to nature ; for there is somewhat which all men think , and this is common right or injustice by nature , although there should be neither society nor compact between them . and this he confirms out of empedocles ; that it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not which is just to some , and unjust to others . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but it is right amongst all , spread out with immense light by the broad ruling skie . the like he affirms in his ethicks , lib. . cap. . defining it to be , that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that which hath alwayes , or every where the same force or power , and doth not seem or not seem so to be . this his expositors affirm to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; amongst the most of men , who live according to the light of nature , with the principles of it uncorrupted . this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the dictates of reason . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right reason is the same with many , as jus naturae , or naturale . tully in his first de legib. pursues this at large . est unum jus , saith he , quo devincta est hominum societas ; & quod lex constituit una . quae lex est recta ratio prohibendi & imperandi . there is one common right , which is the bond of humane society , and which depends on one law. and this law is the right reason of forbidding and commanding . this then is generally received ; namely that the law of nature consists in the dictates of reason , which men sober , and otherwise uncorrupted , do assent unto , and agree in . but there are sundry things which will not allow us to acquiesce in this description of it . for , § . first , the law of nature , is a constant and perfect law. it must be so , because it is the fountain and rule of all other laws whatever . for they are but deductions from it , and applications of it . now unto a compleat law it is required , not only that it be instructive , but also that it have a binding force , or be coactive . that is , it doth not only teach , guide , and direct what is to be done , perswading by the reason of the things themselves which it requires ; but also it must have authority to exact obedience ; so far as that those who are under the power of it , can give themselves no dispensation from its observance . but thus it is not with these dictates of reason . they go no farther than direction and perswasion . and these alwayes have , and alwayes will have a respect unto occasions , emergencies , and circumstances . when these fall under any alterations , they will put reason on new considerations of what it ought to determine with respect unto them . and this the nature of an universal law will not admit . whatever then men determine by reason , they may alter on new considerations , such as occasioned their original determination . i do not extend this unto all instances of natural light , but to some only , which sufficeth to demonstrate , that the unalterable law of nature doth not consist in these dictates of reason only . suppose men do coalesce into any civil society , on the meer dictates of reason , that it is meet and best for them so to do ; if this be the supream reason thereof , no obligation ariseth from thencé to preserve the society so entred into , but what is liable unto a dissolution from contrary considerations . if it be said , that reason dictates and commands in the name of god , whence an indissoluble obligation attends it ; it will be answered , that this introduceth a new respect , which is not formally included in the nature of reason it self . let a man indeed use , and improve his own reason without prejudice ; let him collect what resolutions , determinations , instructions , laws , have proceeded from the reason of other men ; it will both exceedingly advance his understanding , and inable him to judge of many things that are congruous to the light and law of nature . but to suppose the law of nature to consist in a systeme or collection of such instances and observations , is altogether unwarrantable . § . the event of things , in the disagreement of the wisest men about the dictates of reason , utterly everts this opinion . the law of nature whatever it be , must in it self be one , uniform , unalterable , the same in and unto all . for by these properties it differs from all other laws . but if it have no higher , nor more noble original to be resolved into , but meer humane reason , it will be found , if not in all things , yet in most , fluctuating and uncertain . for about what is agreeable to reason in things moral , and what is not , there have been differences innumerable from time immemorial , and that amongst them who searched most diligently after them ; and boasted themselves to be wise upon their self-pleasing discoveries . this gave the greatest occasion , unto the two hundred eighty eight sects of philosophers , as austin reports them out of varro , who was disertissimus nepotum romuli , lib. . de civit. dei. yea , and some of the most learned and contemplative authors , did not only mistake in many instances of what natural light required , but also asserted things in direct opposition unto what is judged so to be . the saying produced out of empedocles by aristotle before mentioned , is to prove that the killing of any living creature is openly against the universally prevailing law of nature . others maintained such things to be natural , as the most did abominate . incest in the nearest instances , with sodomy , were asserted lawful by the magi , and some of the most learned greeks , as zeno and chrysippus . and it was the judgement of theodorus , that a wise man ought , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as hesychius illustrius reports in his life ; he thought that neither theft , nor adultery , nor sacriledge , had any thing evil or filthy in them in their own nature , so that a wise man ought to have respect unto them , according to circumstances and occasions . plato's promiscuous use of wives , was confirmed by law at sparta . and archelaus at once determined , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as diogenes in his life , who likewise reports the same of aristippus and canreades . naturally they thought , nothing just or unjust , good or evil , but by vertue of some arbitrary law. and there are yet those in the world , partakers of humane nature , in common with us all , who know no other rule of their actions towards others , but power ; as the cannibals , and those indians , who suppose they may justly spoil all that are afraid of them . yea some , who of late have pretended a severe inquisition into these things , seem to incline unto an opinion , that power and self advantage , are the rule of mens conversation among themselves in this world . so it was the principle of brennus in his time the terror of europe , that there was no other law of nature , but that the weaker should obey the stronger . and the commander of the gaules who besieged the roman capitol , when he was on a composition to depart upon the giving to him such a weight of gold , threw in his sword into the scale against it , giveing no other reason for what he did , but vae victis . neither will another rule which they had of assigning things to the law of nature hold firm , namely a general usage of mankind from time immorial . this antigona pleads in sophocles for her burying of polynices . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this ( right ) ar se not to day nor yesterday , but was in force ever of old , nor doth any man know from whence it arose . for all nations from beyond the records of the original of things , had consented into practices directly contrary to the light of nature ; as is now acknowledged . and hence were all the disputes of old , about the nature , bounds and ends of good and evil , duty and vice , honest and filthy , just and unjust , that could never be determined . this plato observing affirms in his phaedo , that if any one name either silver or iron presently all men agree , what it is that is intended ; but if they speak of that which is just and good , presently we are at variance with others , and among our selves . so great uncertainty is there in humane reason , under its best natural improvements , in its judgement what doth or doth not belong to the principles and condition of our nature ; so far is it from being comprehensive of the whole law thereof . § . when therefore we plead any thing to belong unto , or to proceed from the law of nature , it is no impeachment of our assertion , to say , that it doth not appear so to the common reason of mankind , or that right reason hath not found it out or discovered it , provided it contain nothing repugnant thereunto . for it will never be universally agreed , what doth so appear to the common reason of all , nor what is , hath been , or may be discovered thereby . and although it should be true , which some say , that moral and natural duties depend on , and have their formal reason from the nature of god and man , yet it doth not thence follow , that we do , or may , by the sole light of nature , know what doth so arise , with the due bounds and just consequences of it . but there is , as we shall see something yet farther required , in and unto the law of nature , which is the adequate rule of all such duties . i shall not therefore endeavour to prove that the meer dictates of reason do evince a sacred hebdomadal rest ; as knowing that the law of nature unto which we say it doth belong , doth not absolutely consist in them ; nor did they ever since the fall steadily and universally , as acted in men possessed of reason , either comprehend or express , all that belongs thereunto . § . by the law of nature then i intend , not a law which our nature gives unto all our actions ; but a law given unto our nature , as a rule and measure unto our moral actions . it is lex naturae naturantis , and not naturae naturatae . it respects the efficient cause of nature , and not the effects of it . and this respect alone can give it the nature of a law ; that is an obliging force and power . for this must be alwayes from the act of a superior ; seeing par in parem jus non habet ; equals have no right one over another . this law therefore is that rule which god hath given unto humane nature , in all the individual partakers of it , for all its moral actions , in the state and condition wherein it was by him created and placed , with respect unto his own government of it , and judgement concerning it ; which rule is made known in them and to them , by their inward constitution , and outward condition , wherein they were placed of god. and the very heathens acknowledged , that the common law of mankind was gods prescription unto them . so tully , . de legib. hanc video sapientissimorum fuisse sententiam , legem neque hominum ingeniis excogitatam ; neque scitum aliquod fuisse populorum , sed aeternum quiddam quod universum mundum regeret , imperandi prohibendique sapientia . ita principem legem illam & ultimam , mentem dicebant omnia ratione cogentis , aut vetantis dei. take this law therefore actively , and it is the will of god commanding ; take it passively , and it is the conscience of man complying with it ; take it instrumentally , and it is the inbred notions of our minds , with other documents from the works of god proposed unto us ; the supreme original of it , as of all authority , law , and obligation is the will of god , constituting appointing , and ordering the nature of things . the means of its revelation is the effect of the will , wisdom , and power of god , creating man and all other things wherein he is concerned , in their order , place , and condition ; and the observation of it , as far as individual persons are therein concerned , is committed to the care of the conscience of every man , which natarally is the minds acting it self towards gods as the author of this law. § . these things being premised , we shall consider what light is given unto this sacred duty from the law of our creation . the first end of any law is to instruct , direct , and guide them in their duty , unto whom it is given . a law which is not in its own nature instructive and directive , is no way meet to be prescribed unto rational creatures . what hath an influence upon any creature of any other kind , if it be internal is instinct , and not properly a law ; if it be external , it is force and compulsion . the law therefore of creation comprized every thing , whereby god instructed man , in the creation of himself , and of the universe , unto his works , or obedience , and his rest or reward . and whatever tended unto that end , belonged unto that law. it is then as hath been proved , unduly confined unto the ingrafted notions of his mind , concerning god , and his duty towards him , though they are a principal part thereof . whatever was designed to give improvement unto those notions , and his natural light , to excite or direct them , i mean in the works of nature , not superadded positive institutions , doth also belong thereunto . wherefore the whole instruction that god intended to give unto man , by the works of creation , with their order and end , is as was said , included herein . what he might learn from them , or what god taught him by them , was no less his duty , than what his own inbred light directed him unto , rom. . , , . thus the framing of the world in six dayes , in six dayes of work , was intended to be instructive unto man , as well as the consideration of the things materially that were made . god could have immediately produced all out of nothing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the shortest measure of time conceivable . but he not only made all things for himself , or his glory , but disposed also the order of their production unto the same end. and herein consisted part of that covenant instruction which he gave unto man in that condition wherein he was made , that through him he might have glory ascribed unto him , on the account of his works themselves , as also of the order and manner of their creation . for it is vain to imagine , that the world was made in six dayes , and those closed with a day of rest , without an especial respect unto the obedience of rational creatures , seeing absolutely with respect unto god himself , neither of them was necessary . and what he intended to teach them thereby , it was their duty to enquire and know . hereby then man in general was taught obedience and working before he entred into rest. for being created in the image of god , he was to conform himself unto god. as god wrought before he rested , so was he to work before his rest ; his condition rendring that working in him obedience , as it was in god , an effect of soveraignty . and by the rest of god , or his satisfaction and complacency in what he had made and done , he was instructed to feek rest with god , or to enter into that rest of god , by his complyance with the ends intended . § . and whereas the innate light and principles of his own mind informed him , that some time was to be set apart to the solemn worship of god , as he was a rational creature made to give glory unto him ; so the instruction he received by the works and rest of god , as made under a covenant , taught him , that one day in seven was required unto that purpose , as also to be a pledge of his resting with god. it may be , it will be said , that man could not know , that the world was made in six dayes , and that the rest of god ensued on the seventh , without some especial revelation . i answer ( . ) that i know not . he that knew the nature of all the creatures , and could give them names suited thereunto upon his first sight and view of them , might know more of the order of their creation , than we can well imagine . for we know no more in our lapsed condition , what the light of nature directed man unto as walking before god in a covenant , than men meerly natural do know of the guidance and conduct of the light and law of grace , in them who are taken into a new covenant . ( . ) however , what god instructed him in , even by revelation , as to the due consideration and improvement of the things that belonged unto the law of his creation , that is to be esteemed as a part thereof . institutions of things by especial revelation that had no foundatiin the law or light of nature , were meerly positive ; such were the commands concerning the trees , of life , and of the knowledge of good and evil. but such as were directive of natural light , and of the order of the creation , were moral , and belonged unto the general law of obedience . such was the especial command given unto man to till and keep the garden , gen. . . or to dress and improve the place of his habitation . for this in general the law of his creation required . now this god did , both as to his works and his rest. neither do i know any one as yet , that questioneth whither adam and the patriarchs that ensued before the giving of the law knew that the world was created in six dayes . though some seem to speak doubtfully hereof , and some by direct consequent deny it , yet i suppose that hitherto it passeth as granted . nor have they who dispute that the sabbath was neither instituted , known , nor observed before the people of israel were in the wilderness , once attempted to confirm their opinion with this supposition , that the patriarchs from the foundation of the world , knew not that the world was made in six dayes ; which yet alone would be effectual unto their purpose . nor on the other side , can it be once rationally imagined , that if they had knowledge hereof , and therewithal of the rest which ensued thereon , that they had no regard unto it in the worship of god. § . and thus was the sabbath , or the observation of one day in seven as a sacred rest , fixed on the same moral grounds with monogamy , or the marriage of one man to one only woman at the same time ; which from the very fact and order of the creation , our saviour proves to have been an unchangeable part of the law of it . for because god made them two single persons male and female , fit for individual conjunction , he concludes , that this course of life they were everlastingly obliged not to alter , nor transgress . as therefore men may dispute that polygamy is not against the law of nature , because it was allowed and practised by many , by most of those who of old observed and improved the light and rule thereof to the uttermost ; when yet the very factum and order of the creation is sufficient to evince the contrary ; so although men should dispute , that the observation of one dayes sacred rest in seven , is not of the light nor law of nature , all whose rules and dictates they say , are of an easie discovery , and prone to the observation of all men , which this is not ; yet the order of the creation , and the rest of god that ensued thereon , is sufficient to evince the contrary . and in the renewing of the law upon mount sinai , god taught the people not only by the words that he spake , but also by the works that he wrought . yea , he instructed them in a moral duty , not only by what he did , but by what he did not . for he declares , that they ought to make no images of , or unto him , because he made no representation of himself unto them , they saw no manner of similitude on the day that the lord spake unto them in horeb out of the midst of the fire , deut. . , . § . but now , to shut up this discourse ; whereas the covenant which man originally was taken into , was a covenant of works ; wherein his obtaining rest with god , depended absolutely on his doing all the work he had to do in a way of legal obedience , he was during the dispensation of that covenant , tyed up precisely to the observation of the seventh day , or that which followed the whole work of creation . and the seventh day , as such , is a pledge and token of the rest promised in the covenant of works and no other . and those who would advance that day again into a necessary observation , do consequentially introduce the whole covenant of works , and are become debtors unto the whole law. for the works of god which preceded the seventh day precisely , were those whereby man was initiated into , and instructed in the covenant of works ; and the day it self was a token and pledge of the righteousness thereof ; or a moral and natural sign of it , and of the rest of god therein , and the rest of man with god thereby . and it is no service to the church of god , nor hath any tendency unto the honor of christ in the gospel , to endeavour a reduction of us unto the covenant of nature . § . thus was man instructed in the whole notion of a weekly sacred rest , by all the wayes and means which god was pleased to use in giving him an acquaintance with his will , and that obedience unto his glory which he expected from him . for this knowledge he had partly by the law of his creation as innate unto him or concreated with the principles of his nature , being the necessary exurgency of his rational constitution ; and partly by the works and rest of god , thereon proposed unto his consideration , both firmed by gods declaration of his sanctification of the seventh day . hence did he know , that it was his duty to express and celebrate the rest of god , or the complacency that he had in the works of his hands in reference unto their great and proper end , or his glory , in the honour , praise and obedience of them unto whose contemplation they were proposed , for those ends. this followed immediately from the time spent in the creation , and the rest that ensued thereon , which were so ordered for his instruction , and not from any other cause or reason taken either from the nature of god , or of the things themselves ; which required neither six dayes to make the world in , nor any rest to follow thereon . for that rest was not a cessation from working absolutely , much less meerly so . hence did he learn the nature of the covenant that he was taken into ; namely , how he was first to work in obedience , and then to enter into gods rest in blessedness . for so had god appointed , and so did he understand his will , from his own present state and condition . hence was he instructed to dedicate to god , and his own more immediate communion with him , one day in a weekly revolution , wherein the whole law of his creation was consummate , as a pledge and means of entring eternally into gods rest , which from hence he understood to be his end and happiness . and for the sanctification of the seventh day of the week precisely , he had it by revelation , or gods sanctification of it , which had unto him the nature of a positive law , being a determination of the day suited unto the nature and tenour of that covenant wherein he walked with god. § . and by this superadded command or institution , the mind of man was confirmed in the meaning and intention of his innate principles , and other instructions to the same purpose in general . all these things , i say , the last only excepted , was he directed unto , in and by the innate principles of light and obedience , wherewith the faculties of his soul were furnished , every way suited to guide him in the whole of the duty required of him ; and by the farther instruction he had from the other works of god , and his rest upon the whole . and although it may be we cannot now discern , how in particular his natural light might conduct and guide him to the observance of all these things , yet ought we not therefore to deny that so it did , seeing there is evidence in the things themselves , and we know not well what that light was , which was in him . for although we may have some due apprehensions of the substance of it , from its remaining ruines and materials in our lapsed condition , yet we have no acquaintance with that light and glorious lustre , that extent of its directive beams which it was accompanied withal , when it was in him as he came immediately from the hand of god , created in his image . we have lost more by the fall , than the best and wisest in the world can apprehend , whilst they are in it ; much more than most will acknowledge , whose principal design seems to be , to extenuate the sin and misery of man , which issueth necessarily in an undervaluation of the love and grace of jesus christ. but if a natural or carnal man cannot discern how the spirit or grace of the new covenant , which succeeds into the room of our first innate light , as unto the ends of our living unto gods glory in a new way , directs and guides those in whom it is , unto the observance of all the duties of it ; let us not wonder if we cannot easily and readily comprehend the brightness and extent , and conduct of that light , which was suited unto an estate of things that never was in the world , since the fall , but only in the man christ jesus ; whose wisdom and knowledge in the mind and will of god , even thereby , without his superadded peculiar assistances , we may rather admire , than think to understand . § . thus then were the foundations of the old world laid , and the covenant of mans obedience established , when all the sons of god sang for joy ; even in the first rest of god , and in the expression of it by the sanctification of a sacred rest , to return unto him a revenue of glory , in mans observance of it . and on these grounds , i do affirm that the weekly observation of a day to god for sabbath ends , is a duty natural and moral , which we are under a perpetual & indispensible obligation unto ; namely , from that command of god , which being a part of the law of our creation is moral indispensible & perpetual . and these things with the different apprehensions of others about them , and oppositions unto them , must now be farther explained , and considered . for that we now enter upon , namely , the consideration of the judgement and opinions of others about these things , with the confirmation of our own . § . in the enquiry after the causes of the sabbath , the first question usually insisted on , is concerning the nature of the law , whereby its observation is commanded . this some affirm to be moral , some only positive , as we have shewed before . and many disputes there have been about the true notion and distinction of laws moral , and positive . but whereas these terms are invented to express the conceptions of mens minds , and that of moral , at least , includes not any absolute determinate sense in the meaning of the word , those at variance about them , cannot impose their sense and understanding of them upon one another . for seeing this denomination of moral , applyed unto a law , is taken from the subject matter of it , which is the manners or duties of them to whom the law is given , if any one will assert that every command of god , which respects the manners of men , that is of all men absolutely as men , is moral , i know not how any one can compel him to speak or think otherwise , for he hath his liberty to use the word in that sense which he judgeth most proper . and if it can be proved , that there is a law , and ever was , binding all men universally to the observation of an hebdomadal sacred rest , i shall not contend with any , how that law ought to be called , whether moral or positive . this contest therefore i shall not engage into , though i have used , and shall yet further use those terms in their common sense and acceptation . my way shall be plainly to enquire , what force there is in the law of our creation unto the observation of a weekly sabbath , and what is superadded thereunto by the vocal declararion of the will of god concerning it . § . and here in the first place it is generally agreed , so that the opposition unto it is not considerable , nor any way deserving our notice , that in and by the light of nature , or the law of our creation , some time ought to be separated unto the obserservance of the solemn worship of god. for be that worship what it will , meerly natural , or any thing superadded by voluntary and arbitrary institutions , the law for its observance is natural , and requires that time be set apart for its celebration ; seeing in time it is to be performed . when there was but one man and woman , this was their duty ; and so it continued to be the duty of their whole race and posterity , in all the societies , associations and assemblies whereof they were capable . but the first object of this law or command is the worship of god it self ; time falls under it only consequentially and reductively . wherefore the law of nature doth also distinctly respect time it self . for we are bound thereby to serve god with all that is ours , and with the first fruits of our substance in every kind . somewhat of whatever god hath given unto us , is to be set apart from our own use , and given up absolutely to him , as an homage due unto him , and a necessary acknowledgement of him . to deny this , is to contradict one of the principal dictates of the law of nature . for god hath given us nothing ultimately for our selves , seeing we and all that we have , are wholly his . and to have any thing , whereof no part as such is to be spent in his service , is to have it with his displeasure . let any one endeavour to assert and prove this position ; no part of our time is to be set apart to the worship of god , and his service , in an holy and peculiar manner , and he will quickly find himself setting up in a full contradiction to the law of nature , and the whole light of the knowledge of god in his mind and conscience . those who have attempted any such thing , have done it under this deceitful pretence , that all our time is to be spent unto god , and every day is to be a sabbath . for whereas notwithstanding this pretence , they spend most of their time directly and immediately to themselves , and their own occasions , it is evident that they do but make use of it , to rob god of that which is his due , directly and immediately . for unto the holy separation of any thing unto god , it is required as well that it be taken from our selves , as that it be given unto him . this therefore the law of our creation requires as unto the separation of some part of our time unto god. and if this doth not at first consideration discover it self in its directive power , it will quickly do so in its condemning power upon a contradiction of it . thus far then we have attained . § . moreover , men are to worship god in assemblies and societies , such as he appoints , or such as by his providence they are cast into . this will not be denyed , seeing it stands upon as good , yea , better evidence , than the associations of mankind for ends political unto their own good by government and order , which all men confess to be a direction of the law of nature . for what concerns our living to god naturally , is as clear in that light and conduct , as what concerns our living among our selves . now a part of this worship it is , that we honour him with what , by his gift , is made ours . such is our time in this world . nor can the worship it self be performed and celebrated in a due manner , without the designation , and separation of some time unto that purpose ; and thereby , secondly , this separation of time becomes a branch of the law of nature , by an immediate , natural and unavoidable consequence . and what is so , is no less to be reckoned among the rules of it , than the very first notions or impressions that it gives us concerning the nature of any thing , good or evil. for whatever reason can educe from the principles of reason , is no less reason , than those principles themselves , from whence it is educed . and we aim no more from this discourse , but that the separation of some time to the worship of god , according to the ends before insisted on , is reasonable , so that the contrary in its first conception is unreasonable and foolish . and this i suppose is evident to all , i am sure by most it is granted . could men hereupon acquiesce in the authority and wisdom of god , indigitating and measuring out that portion of time in all seasons , and ages of the church ; there might be a natural rest from these contentions , about a rest sacred and holy. however , i cannot but admire at the liberty which some men take positively to affirm and contend , that the command for the observation of the sabbath , when or however it were given , was wholly umbratile and ceremonial . for there is that in it confessedly as its foundation , and that which all its concernments are educed from , which is as direct an impression on the mind of man from the law of creation , as any other instance that can be given thereof . § . upon this foundation therefore we may proceed . and i say in the next place , that the stated time directed unto for the ends of a sacred rest unto god , by the light and law of nature , that is gods command impressed on the mind of man in and by his own creation , and that of the rest of the works of god intended for his direction in obedience , is , that it be one day in seven . for the confirmation hereof , what we have discoursed concerning the law of creation , and the covenant ratified with man therein , is to be remembred . on the supposition thereof , the advancement or constitution of any other portion of time in the stead , and to the exclusion thereof , as a determination and limitation of the time required in general in the first instance of that law , is and would appear a contradiction unto it . god haveing finished his works in six dayes , and rested on the seventh , giving man thereby and therein , the rule , and law of his obedience and rewards for him to assign any other measure or portion of time for his rest unto god in his solemn worship , is to decline the authority of god , for the sake of his own inventions ; and to assign no portion at all unto that end , is openly to transgress a principal dictate of the law of nature , as hath been proved . neither this direction nor transgression i confess , will evidently manifest themselves in the meer light of nature , as now depraved and corrupted . no more will sundry instances of its authority , unless its voice be diligently attended unto , and its light cultivated and improved in the minds of men , by the advantage of consequential revelations , given unto us for that purpose . for that by the assistance of scripture light , and rational considerations thence arising , we may discover many things to be dictates of , and to be directed unto by the law of nature , which those who are left unto the meer guidance and conduct of it could not discover so to be , may be easily proved from the open transgression of it in sundry instances which they lived and approved themselves in , who seemed most to have lived according unto it , and professed themselves to be wise in following the light and conduct of reason in all things , as was before at large discoursed . the polutheisme that prevailed amongst the best of the heathens , their open profession of living unto themselves , and seeking after their happiness in themselves , with many other instances make this evident . and if revelation or scripture light contributed no more to the discovery of the postulata of the law of nature , but by a removal of those prejudices , which the manner and fashion of the world amongst men , and a corrupt conversation received by tradition from one generation to another had fixed on , and possessed their minds withal , yet were the advantages we have by it unto this end , unspeakable . let then this help be supposed , and let a judgement be made of the injunctions of the law of nature , rather by its condemning right and power , than by its directive light , ( for that in our lapsed estate is a better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of its commands , than the other ) and we shall find it manifesting it self in this matter . for on this supposition , let those who will not acknowledge , that the observation of one day in seven , is to be separated unto god for the ends declared , allowing the assertion before laid down of the necessity of the separation of some stated time to that purpose , fixe to themselves any other time in a certain revolution of dayes , and they will undoubtedly find themselves pressed with so many considerations from the law of their creation to the contrary , as will give them little rest or satisfaction in their minds , in what they do . § . farther to manifest this , we may enquire what is necessary unto any duty of obedience towards god , to evince it to be a requisite of the law of our creation . and here our diligence is required . for it must be said again expresly , what was before intimated , that it is a childish mistake to imagine , that whatever is required by the law of nature , is easily discernible , and alwayes known to all . some of its directions it may be are so , especially such as are inculcated on the minds of men , by their common interest and advantage . such are neminem laedere , and jus suum cuique tribuere . but it is far from being true , that all the dictates of the law of nature , and requisites of right reason , are evident and incapable of controversie , as they would have been unto man had he continued in his integrity . many things there are between men themselves concerning which , after all helps and advantages , and a continued observation of the course of the world unto this day , it is still disputed , what is the sense of the law of nature about them , and wherein , or how far they belong unto it . the law of nations among themselves with respect unto one another , on which is founded the peace and order of mankind , is nothing but the law of nature , as it hath been expressed in instances by the customs and usages of them , who are supposed to have most diligently attended unto its directions . and how many differences never to be determined by common consent there are in and about these things , is known . for there are degrees of evidence in the things that are of natural light. and many things that are so , are yet in practice accompanied with the consideration of positive laws , as also of civil usages and customs amongst men . and it is not easie to distinguish in many observances ; what is of the law of nature , and what of law positive , or of useful custom . but of these things we have discoursed before in general . we are now to enquire what is requisite to warrant the ascription of any thing unto this law. § . and ( . ) it is required that it be congruous unto the law of nature , and all the other known principles of it . unto us it may be enjoyned by law positive , or otherwise made necessary for us to observe . but it must in it self or materially , hold a good correspondency with all the known instances of the law of our creation , and this manifested with satisfying evidence , before its assignation thereunto . it is of natural right that we should obey god in all his commands ; but this doth not cause every command of god to belong to the law of nature . it is , as was said , moreover required thereunto , that it be in it self , and the subject matter of it , congruous unto the principles of that law ; whereof there is nothing in things meerly arbitrary and positive , setting aside that general notion , that god is to be obeyed in all his laws ; which belongs not to this question . now when this congruity unto the law of nature or right reason in the matter of any law or command is discovered and made evident , it will greatly direct the mind in its enquiry after its whole nature , and manifest what is superadded unto it by positive command . and this will not be denyed unto the sabbath , its command and observation . let the ends of it before laid down be considered , and let them be compared with any other guidances or directions which we have by natural light concerning our living to god , and there will not only an harmony appear amongst them , but also that they contribute help and assistance to one another towards the same ultimate end. § . ( . ) it is required that it have a general principle in the light of nature , and dictates of right reason , from whence it may be educed , or which it will necessarily follow upon , supposing that principle rightly and duly improved . it is not enough that it be at agreement , that it no way interfere with other principles , it must also have one of its own , from whence it doth naturally arise . so doth the second commandment of the decalogue , belong to the law of nature . it s principle lyeth in that acknowledgement of the being of god , which is required in the first . for therein is god manifested to be of that nature , to be such a being , that it is , and must be an absurd , unreasonable , foolish , and impious thing in it self , implying a renunciation of the former acknowledgements , to make any images , or limited representations of his being , or to adore him any way otherwise than himself hath declared . so is it here also . the separation of a stated time unto the solemn worship of god , is so fixed on the mind of man by its own inbred light , as that it cannot be omitted , without open sin against it , in those who have not utterly sinned away all the efficacy of that light it self . however , that this is required of us by the law of our creation , may be proved against all contradiction . hence whatever guiding , directing , determining positive law may ensue or be superadded about the limitation of this time so to be separated , it being only the application of this natural and moral principle , as to some circumstances of it , it hinders not , but that the law if self concerning it , is of the law of nature , and moral . for the original power unto obligation of such a superadded law , lyes in the natural principle before mentioned . § . ( . ) what all men are taught by the works of creation themselves , their order , harmony , and mutual respect to each other , with reference unto their duty towards god , and among themselves , is of the law of nature , although there be not an absolute distinct notion of it inbred in the mind discoverable . it is enough that the mind of man is so disposed , as to be ready and fit to receive the discovery & revelation of it . for the very creation it self , is a law unto us , and speaks out that duty that god requireth of us towards himself . for he hath not only so ordered all the works of it , that they should be meet to instruct us , or contain an instructive power towards rational creatures made in that state and condition , wherein man was created , which was before described , which hath in it the first notion of a law ; but it was the will of god that we should learn our duty thereby , which gives it its complement , as a law obliging unto obedience . and it is not only thus in general with respect unto the whole work of creation in it self ; but the ordering and disposal of the parts of it , is alike directive and instructive to the nature of man , and hath the force of a law morally and everlastingly obligatory . thus the preeminence of the man above the woman which is moral , ensues upon the order of the creation , in that the man was first made , and the woman for the man , as the apostle argues , tim. . , . and all nations ought to be obliged hereby , though many of them through their apostasie from natural light , knew not that either man or woman was created , but it may be , supposed them to have grown out of the earth like mushromes ; and yet an effect of the secret original impression hereof , influenced their minds and practices . so the creation of one man and one woman gave the natural law of marriage ; whence polygamy and fornication became transgressions of the law of nature . it will be hard to prove , that about these and the like things , there is a clear and undoubted principle of directive light in the mind of man , separate from the consideration of the order of creation . but therein a law , and that moral , is given unto us , not to be referred unto any other head of laws , but that of nature . and here as was before pleaded , the creation of the world in six dayes , with the rest of god on the seventh , and that declared , gives unto all men an everlasting law of separating one day in seven unto a sacred rest. for he that was made in the image of god , was made to imitate him , and conform himself unto him ; god in this order of things , saying as it were unto him , what i have done , in your station do ye likewise . especially was this made effectual , by his innate apprehension that his happiness consisted in entring into the rest of god , the pledge whereof , it was his unquestionable duty to embrace . § . ( . ) in this state of things , a direction by a revelation in the way of a precept for the due and just exercise , of the principles , rules , and documents before mentioned , is so far from impeaching the morality of any command or duty , as that it compleats the law of it , with the addition of a formal obligatory power and efficacy . the light and law of creation , so far as it was innate , or concreated with the faculties of our souls , and compleating our state of dependance on god , hath only the general nature of a principle , inclineing unto actions suitable unto it , and directing us therein . the documents also that were originally given unto that light from without , by the other works and order of the creation , had only in their own nature the force of an instruction . the will of god , and an act of soveraignty therein , formally constituted them a law. but now man being made to live unto god , and under his conduct and guidance in all things that he might come to the enjoyment of him , no prejudice ariseth unto , nor alteration is made in the dictates of the law of creation , by the superadding any positive commands for the performance of the duties that it doth require , and regulating of them , as to the especial manner and ends of their performance . and where such a positive law is interposed or superadded , it is the highest folly to imagine , that the whole obligation unto the duty , depends on that command , as though the authority of the law of nature were superseded thereby ; or that the whole command about it , were now grown positive and arbitrary . for although the same law cannot be moral and positive in the same respect ; yet the same duty may be required by a law moral , and a law positive . it is thus with many observances of the gospel . we may for example instance in excommunication , according to the common received notion of it . there is a positive command in the gospel for the exercise of the sentence of it , in the churches of christ. but this hinders not , but that it is natural for all societies of men , to exclude from their societies those that refractorily refuse to observe the laws and orders of the society , that it may be preserved unto its proper end. and according to the rule of this natural equity , that it should be so , have all rational societies amongst men , that knew nothing of the gospel , proceeded for their own good and preservation . neither doth the superadded institution in the gospel derogate from the general reason hereof , or change the nature of the duty , but only direct its practice , and make application of it , to the uses and ends of the gospel itself . § . i do not plead , that every law that god prescribes unto me is moral , because my obedience unto it is a moral duty . for the morality of this obedience , doth not arise from , nor depend upon the especial command of it , which it may be is positive and arbitrary , but from the respect that it hath unto our dependance in all things which we have to do absolutely and universally on god. to obey god in all things , is unquestionably our moral duty . but when the substance of the command it self , that is , the duty required is moral , the addition of a positive command doth no way impeach its morality , nor suspend the influence of that law , whereon its morality doth depend . it is therefore unduly pretended by some , that because there is a positive command for the observation of the sabbath , supposing there should be such a command for the whole of it , which is nothing else but an explanation and enforcement of the original moral precept of it , ( as in every state of the church something relating unto it , namely , the precise determination of the day it self in the hebdomadal revolution , depended on a law positive ) that therefore the law of it , is not moral . it is not so indeed , so far and in that respect wherein it is positive ; but it is so from it self , for the substance of it , and antecedently unto that positive command . the whole law therefore of the sabbath and its observation may be said to be moral positive , which expression hath been used by some learned divines in this case , and that not unduly . for a law may be said to be so on a double account . first , when the positive part of the law is declarative , and accumulative with respect unto a precedent law of nature , as when some additions are made to the duties therein required as to the manner of their performance . secondly , when the foundation of a duty only is laid in the law of nature , but its entire practice is regulated by a positive law. from all the instances insisted on , it is manifest that the law of the sabbatical observation is moral , a branch of the law of nature , however it be enforced , directed , and the especial day in seven be limited and determined by positive commands . § . these things by many are denyed . they will not grant , that there is any rule or direction in the law of creation for a sacred rest unto god , on one day in seven . for they say , that no such can be made to appear with that evidence , which the common anticipations of the minds of men , are accompanied withal . but this objection hath been sufficiently obviated , by a due stating of the law of nature , which is not to be confined unto inbred natural anticipations only . and it is certain also , that some say the very same concerning the being of god himself , of the difference between good and evil ; namely , that there are no manifest and stedfast presumptions of them in the mind of man , which yet hinders not , but that the acknowledgement of a divine being , as also the difference that is between good and evil , is natural , and inseparable from the faculties of our souls . hence julian in cyril . lib. . con . jul. joyns the first and fourth precept together : saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he sayes , ( and swears ) that all nations judged that the commandments ( of the decalogue ) ought to be kept , excepting the first forbidding other gods , and the other of remembring the sabbath to keep it , the one may be rejected as well as the other . besides the law of nature as to an obligatory indication of our duty , is not , no not in the extent insisted on , as comprizing the objective documents that are in the works and order of the creation , to be considered alone by it self in this matter , but in conjunction with the covenant that it was the rule of . for whatever was required of man by vertue of that covenant , was part of the moral law of god , or belonged unto the law of his creation . from all which the rest pleaded for to be moral doth arise . and considering the nature of this duty , with the divine positive direction whereby its first practice was regulated , and stood in need so to be , when god blessed the seventh day and sanctified it ; and it is marvellous , that the remaining light of nature about it , should put forth it self by so many intimations , as it doth ; and in so many instances to express the first impressions that it had from god in this matter . for i think we have manifested that they are many , and those pleadable against any probability of contradiction . in a word , we may in all ages find the generality of mankind , feeling , and as it were groping in the dark , after a stated sacred rest to be observed unto god. and however , the most of men destitute of divine revelation , missed the season , the ends , and the object of this rest , yet they were plainly influenced unto all their stated sacred or religious solemnities , both feasts and abstinences , by the remainders of an innate perswasion , that such a rest was to be observed . besides we know , that the present indications of nature as corrupt , are no just rule and measure of its original abilities , with respect unto living to god. and they do but wofully bewray their ignorance and impudence who begin to plead , that our minds or understandings , were no way impaired or worsted by the fall ; but that the principles or abilities in them in reference unto god and our selves , are the same as originally , and that unimpaired . either such men design to overthrow the gospel and grace of our lord jesus christ , or they know not what they say , nor whereof they do affirm . but hereof we shall treat elsewhere by gods assistance . at present we know , that the light of nature is so defective , or so impotent in giving indications of it self , that many nations left destitute of divine revelation , or wilfully rejecting it , have lived and approved themselves in open transgressions of the law of it , as hath been shewed . the apostle gives sundry instances of that kind , amongst them who most boasted themselves to attend to the dictates of right reason , rom. . all idolaters , polygamists , fornicators , and those who constantly lived on spoil and rapine , approving themselves , or not condemning themselves in what they did , are testimonies hereof . that alone then is not to be pretended to be of the law of nature , which all men acknowledge to be a part of it , nor is every thing to be rejected from having a place therein , which some have lived in a secure transgression of , and others say , that it gives no indications of it self ; but that is to be understood to belong thereunto , which by the diligent consideration of all means and advantages of knowledge , may be found to be congruous to all the other knwon and allowed principles and maximes of it , and to have its foundation in it , being what originally god by any means instructed our nature in , as that which belonged unto our living unto him . and it may be a man may sooner learn , what is natural duty to god , in and from corrupted nature , by the opposition that it will make unto its practice , as it is corrupted , than by the light and guidance it will give unto it , as nature . it is also , as we have observed , more discernible in its judging and condemning what is done contrary unto it , than in directing unto what it did originally require . § . having given evidence unto the morality of the sabbath from the indications of it , and directions unto it in the light and law of nature , which will be found to be such , as not to be by any modest or sober man contemned ; we proceed to add those other consequential confirmations of the same truth , which god hath given us in the following revelations of his will about it . and first , this gives no small countenance unto an apprehension of an unchangeable morality in the law of the sabbath , that in all estates of the church , from the foundation of the world , under the several covenants wherein it hath walked with god , and the various dispensations of them , there is a fall evidence , that in them all god hath still required of his people , the observation of a sacred rest unto himself , in an hebdomadal revolution of time or dayes . a full confirmation hereof , with its proofs and illustrations , the reader will find at large in our exposition of the fourth chapter of the epistle to the hebrews , so soon as god shall give an opportunity to have it communicated unto him . at present , i shall touch only on the heads of things . § . that any religious observance hath been required through all estates of the church , having no foundation but only in arbitrary institution , cannot be proved by any one single instance . the institutions of the state of innocency , in the matters of the garden , with the trees of life , and of the knowledge of good and evil ceased , as all men confess , with that estate . and although god did not immediately upon the sin of man destroy . that garden , no nor it may be untill the flood , leaving it as a testimony against the wickedness of that apostate generation , for whose sin the world was destroyed ; yet was neither it , nor the trees of it , of any use , or lawful to be used as to any significancy in the worship of god. and the reason is , because all institutions , are appendixes , and things annexed unto a covenant ; and when that covenant ceaseth , or is broken , they are of no use or signification at all . § . there was a new state of the church erected presently after the fall , and this also attended with sundry new institutions , especially with that concerning sacrifices . in this church state some alterations were made , and sundry additional institutions given unto it , upon the erection of the peculiar church state of the israelites in the wilderness ; which yet hindred not , but that it was in general the same church state , and the same dispensation of the covenant , that the people of god , before and after the giving of the law , enjoyed and lived under . hence it was , that sundry institutions of worship were equally in force both before and after the giving of the law on mount sinai ; as is evident in sacrifices , and some other instances may be given . but now when the state of the church , and the dispensation of the covenant , came to be wholly altered , as they were by the gospel , not any one of the old institutions was continued , or to be continued , but they were all abolished and taken away . nothing at all was traduced over from the old church states , neither from that in innocency , nor from that which ensued on the fall in all its variations , with any obligatory power , but what was founded in the law of nature , and had its force from thence . we may then confidently assert , that what god requireth equally in all estates of the church , that is moral , and of an everlasting obligation unto us , and all men . and this is the state of matters with the sabbath , and the law thereof . § . of the command of the sabbath in the state of innocency , we have before treated , and vindicated the testimony given unto it , gen. . , . it will , god assisting , be farther discoursed and confirmed in our exposition of the fourth chapter of the epistle to the hebrews . the observation of it by vertue of its original law and command , before the promulgation of the decalogue in sinai , or the first wilderness observation of the sabbath , recorded on the occasion of giving manna , hath also been before confirmed . many exceptions i acknowledge are laid in , against the testimonies insisted on for the proof of these things ; but those such , as i suppose , are not able to invalidate them in the minds of men void of prejudice . and the pretence of the obscurity that is in the command , will be easily removed , by the consideration of another instance of the same antiquity . all men acknowledge , that a promise of christ , for the object and guide of the faith of the ancient patriarchs , was given in those words of god , immediately spoken unto the serpent , gen. . . i will put enmity between thee and the woman , and between thy seed and her seed , it shall bruize thy head , and thou shalt bruize its heel . the words in themselves seem obscure unto any such end or purpose . but yet there is such light given into them , and the mind of god in them , from the circumstances of time , place , persons , occasions , from the nature of the things treated of , from the whole ensuing oeconomy , or dealing of god with men revealed in the scripture , as that no sober man doubts of the promissory nature of those words , nor of the intention of them in general , nor of the proper subject of the promise , nor of the grace intended in it . this promise therefore was the immediate object of the faith of the patriarchs of old , the great motive and encouragement unto , and of their obedience . but yet it will be hard , from the records of scripture , to prove , that any particular patriarch did believe in , trust , or plead that promise , which yet we know that they did all and every one ; nor was there any need for our instruction , that any such practice of theirs should be recorded ; seeing it is a general rule , that those holy men of god did observe and do whatever he did command them ; wherefore from the record of a command , we may conclude unto a suitable practice , though it be not recorded ; and from a recorded approved practice on the other side , we may conclude unto the command or institution of the thing practised , though no where plainly recorded . let unprejudiced men consider those words , gen. . , . and they will find the command and institution of the sabbath , as clear and conspicuous in them , as the promise of grace in christ is in them before considered ; especially as they are attended with the interpretation given of them , in gods following dealings with his church . and therefore although particular instances of the obedience of the old patriarchs in this part of it , or the observation of the sabbath , could not be given and evinced , yet we ought no more on that account to deny , that they did observe it , than we ought to deny their faith in the promised seed , because it is no where expresly recorded in the story of their lives . § . under the law , that is , after the giving of it in the wilderness , it is granted , that the portion of time insisted on , was precisely required to be dedicate unto god ; although it may be for some ages , it will be hard to meet with a recorded instance of its observation . but yet none dares take any countenance from thence , to question whether it were so observed or no. all therefore is secure unto the great alteration that was made in instituted worship under the gospel . and to proceed unto that season , there is no practice in any part of gods publick worship , that appears earlier in the records of the new testament , as to what was peculiar thereunto , than the observation of one day in seven for the celebration of it . hereof more must be spoken afterwards . some say indeed , that the appointment of one day in seven , and that the first day of the week , for the worship of god , was only a voluntary agreement , or a matter consented unto by the apostolical or first churches , meerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratia , or to keep good order and decorum amongst them , without respect unto any moral command of god to that purpose . this they say directly with respect to the first day of the week , or the lords day , and its religious observation . but those who appoint the first day of every week to be so observed , do without doubt appoint that that should be the condition of one day in seven . now i could incline to this apprehension , if besides sundry other invincible reasons that lye against it , i did not find that god had alwayes before in all states of the church from the foundation of the world , invariably required the observation of one day in seven ; and i know no reason why what had been observed all along so far upon his own authority , he would have observed still , but no longer on his command , but on the invention and consent of men . had the religious observance of one day in seven been utterly laid aside and abolished , it would and ought to to have been concluded , that the law of it was expired in the cross of christ , as were those of circumcision , the sacrifices , and the whole temple-worship . but to have this observance continued by the whole church , in and under the approbation of god , whereof none ever doubted , by a reassumption of it through the authority of the church , after god had taken off his own from it , is a most vain imagination . § . i dispute not of what the church may appoint for good orders sake to be observed in religious assemblies . but this i dare say confidently , that no church , nor churches , not all the churches in the world , have power by common consent to ordain any thing in the worship of god , as a part of it , which god had once ordained , commanded and required , but now under the gospel ceaseth so to do , as circumcision and saorifices . but this is the state of the religious observance of one day in seven . none can deny , but that formerly it was ordained and appointed of god. and it should seem according to this opinion , that he took off the authority of his own command , that the same observance might be continued upon the authority of the church . credat apella . neither do the footsteps of the occasion of any such ecclesiastical institution appear any where on record in the scripture , where all things of an absolute new and arbitrary institution , whether occasional or durable , are taken notice of . there is indeed mention made , and that frequently of the first day of the week to be set apart for the assembling of believers for the worship of god , and a solid reason is insinuated , why that especial day in particular ought so to be . but why one day in seven should be constantly observed to the purpose mentioned , no reason , no account is given in the new testament , other than why men should not lie or stea ' . nor hath any man a ground to imagine , that there was an intercision of a sabbatical observance , by the interposition of any time , between the observation of the seventh day , and of the first of the week , for the same ends and purposes ; though not absolutely in the same manner . if there be any indications , proofs , evidences , that the first churches continued without the observation of one day in seven , after they desisted from having a religious respect unto the seventh day , before they had the same regard to the first of the week unto this purpose , i wish they might be produced ; for they would be of good weight in this matter ; but as yet no such thing is made to appear . for if the obligation of the precept for observing one day in seven , as a sacred rest to god , may be suspended in any change of the outward state and condition of the church , it cannot be esteemed to be moral . i speak not of the actual observance of the thing commanded , which for many causes may occasionally and temporarily be superseded , but of the obliging force and power in the command it self , which if it be moral , is perpetual , and not capable of interruption . now testimonies we have that sundry persons not sufficiently instructed in the liberty of the gospel ; and the law of its obedience , observed both the dayes , the seventh , and the first ; yea , it may be that for a while some observed the one day , and some the other ; but that any christians of old thought themselves de facto set at liberty from the religious observation of one day in seven , this neither is , nor can be proved . this practice then was universal , and that approved of god , as we shall see afterwards , and farther in another discourse , now more than once directed unto . now what can any man conceive to be the ground of this unvariableness in the commanded and approved observation of one day in seven in all states , conditions , and alterations in and of the church , but that the command for it , is part of the moral unchangeable law ? hereby therefore it is confirmed unto us so to be . and indeed , if every state of the church be founded in an especial work of god , and his rest thereon , and complacency therein , as a pledge or testimony of giving his church rest in himself , as elsewhere shall be fully confirmed ; a sabbatical rest must be necessary unto the church in every state and condition . and although absolutely another day might have been fixed on under the new testament , and not one in an hebdomadal revolution , because its peculiar works were not precisely finished in six dayes ; yet that season being before fixed and determined by the law of creation , no innovation nor alteration would be allowed therein . § . there is yet remaining that which is principally to be pleaded in this cause , and which of it self is sufficient to bear the weight of the whole . now this is the place which the command for the observation of a sabbath unto god , holds in the decalogue . concerning this we have no more to enquire , but whether it have obtained a station therein , in its own right , or were on some other occasion advanced to that priviledge . for if it be free of that society in its own right , or on the account of its origine and birth , the morality of it can never be impeached ; if it had only an occasional interest therein , and held it by a lease of time , it may ere this be long since disseized of it . now we do not yet dispute , whether the seventh day precisely be ordained in the fourth commandment ; and do take up the whole nature of it , as the only subject of it , and alone required in it . only i take it for granted , that the observation of one day in seven is required in the command , which is so , because the seventh day , or a seventh day in a septenary revolution , is expresly commanded . § . it is indeed by many pretended , that the command firstly and directly respecteth the seventh day precisely , and one day in seven , no otherwise than as it necessarily follows thereon . for where the seventh day is required , one in seven is so consequentially . and they who thus pretend have a double design , the one absolutely contradictory to the other . for those do so , who from thence conclude , that , the seventh day precisely comprizing the whole nature of the sabbath , that day is indispensibly and everlastingly to be observed : and those do so , who with equal confidence draw their conclusion to the utter abolition of the whole sabbath , and the law of it , in the taking away of the seventh day it self . such different apprehensions have men of the use and improvement that may be made of the same principles and concessions . for those of the later sort hope , that if they can prove the observation of the seventh day precisely , and not one of seven but only consequentially , to be the whole of what is intended in the fourth commandment , that by vertue of the apostles rule , col. . . ( to which purpose he often elsewhere expresseth himself ) they shall be able to prove , that it is utterly abolished . those of the other sort suppose , that if they can make this to be the sense of the commandment , they shall prevail to fix a perpetual obligation on all men from thence unto the observation of the seventh day precisely , although the words of the apostle seem to lye expresly against it . § . but the supposition it self that both parties proceed upon , is not only uncertain , but certainly false . for the very order of nature it self disposeth these things unto that series , and mutual respect which can never be interrupted . the command is about the separation of time unto the service of god. this he tacitely grants , nor will deny , if he be pressed , who contends for the seventh day . here therefore it is natural and necessary , that time be indefinitely considered and required , antecedently unto the designation and limitation of the portion of time that is required . this the order of nature requireth . for if it be time indefinitely that is limited in the command unto the seventh day , time indefinitely is the first object of that limitation . and the case is the same with reference unto one day in seven . this also hath and must have a natural priority unto the seventh day ; for the seventh day , is one day of the seven . and these things are separable . some part of time may be separated unto religious worship , and yet not one day in seven ; but any other portion in a certain revolution of dayes , weeks , months , or years ; if there be not a distinct reason for it . and one day in seven may be so separated , wherein the seventh day precisely may have no interest . and these things the very nature of them doth assert , distinguish , and determine . whatever morality therefore , or obligation unto a perpetual observance can be fancied by any to be in the command as to the seventh day , it is but consequential unto , dependant upon , and separable from , the command and duty for the observance of one day in seven . and this sussiceth as to our present purpose . for i do not yet treat with them who contend for the precise observation of the seventh day now under the gospel . it is enough , that here we prove , that the fourth commandment requireth the sacred observation of one day in seven , and that so far as it doth so , it is moral and unchangeable . § . all men , as we have often observed , do allow that there is something moral in the fourth commandment , namely , that either some part of it , or the general nature of it is so . i do not therefore well understand them , and him of late who hath pleaded that the seventh day only is required in that command , and yet that this seventh day was absolutely ceremonial and typical , being accordingly abolished . the consistency of these assertions doth not yet appear unto me . for if the whole matter of the command be ceremonial , the command it self must needs be so also . for a relief against this contradiction , it is said , that the morality of this command consists in this , that we should look after and take up our spiritual rest in god. but this will not allow , that it should be a distinct commandment of it self , distinguished from all the rest of the decalogue , nor indeed scarcely from any one of them . for the primitive end of all the commandments was to direct us and bring us unto rest with god ; of the first table immediately , and of the second in and by the performance of the duties of it , among our selves . and of the first precept this is the sum ; so that it is unduely assigned to be the peculiar morality of the fourth , instead of the solemn . expression of that rest as our end and happiness . neither is there any way possible to manifest an especial intention in , and of any law , that is not found in this . the words and letter of it in their proper , and only sense , require a day , or an especial season to be appointed for a sacred rest. and so doth the nature of religious worship which undoubtedly is directed therein . the rest of god proposed in the command as the reason of it , which was on the seventh day after six of working , requireth the same intention in the words . so doth also the exact limitation of time mentioned in it ; all in complyance with the order and place that it holds in the decalogue , wherein nothing in general is left unrequired in the natural and instituted worship of god , but only the setting apart , with the determination and limitation of some time unto the solemn observation of it . few therefore have ever denyed but that the morality of this command , if it be moral , doth extend it self unto the separation of some part of our time to the solemn recognizing of god , and our subjection unto him ; and this in the letter of the law is limited on the reasons before insisted on , unto one day in seven , in their perpetual revolution . the sole enquiry therefore remaining is , whether this precept be moral or no , and so continue to be possessed of a power perpetually obligatory to all the sons of men . and this is that which we are now enquiring into . § . here therefore we must have respect unto what hath been discoursed concerning the subject matter of the precept it self . for if that be not only congruous to the law of nature , but that also which by the creation of our selves and all other things we are taught and obliged unto the observation of , the law whereby it is required must be moral . for the descriptive , or distinctive term ( moral ) doth first belong unto the things themselves required by any law , and thence to the law whereby they are commanded . if then we have proved , that the thing it self required in the fourth commandment , or the religious observation of a sacred rest unto god for the ends mentioned , in the periodical revolution of seven dayes is natural and moral , from the relation that it hath unto the law of creation , then there can be no question of the morality of that command . what hath been performed therein is left unto the judgement of the sober and judicious reader . for no man can be more remote from a pertinacious adherence to his own sentiments , or a magisterial imposition of his judgement and apprehensions upon the minds , thoughts , or practice of other men , than i desire to be . for however we may please our selves in our light , knowledge , learning , and sincerity ; yet when we have done all , they are not constituted of god to be the rule or measure of other mens faith , perswasions , apprehensions and conversations . and others whom for some defects , at least , so supposed by us , we may be apt to despise , may be yet taught the truth of god , in things wherein we may be out of the way . that then which we have to do in these cases , is first to endeavour after a full perswasion in our own minds , then to communicate the principles of reason and scripture testimony which we ground our perswasion upon unto others , labouring with meekness and gentleness to instruct them , whom we apprehend to be out of the way ; so submitting the whole to the judgement of all that fear the lord , and shall take notice of such things . and these rules have i , and shall i attend unto , as abhorring nothing more , than a proud magisterial imposing of our apprehensions , and inclinations , on the minds and practices of other men ; which i judge far more intolerable in particular persons , than in churches and societies , in both contrary to that royal law of love and liberty , which all believers ought to walk by . and therefore as we said , what hath been spoken on this subject , or shall yet farther be added , i humbly submit to the judgement of the sober and indifferent readers , only assuring them , that i teach as i have learned , speak because i believe , and declare nothing , but whereof i am fully perswaded in my own mind . § . the nature of the decalogue , and the distinction of its precepts from all commands ceremonial or political , comes now under consideration . the whole decalogue i acknowledge , as given on mount sinai to the israelites , had a political use , as being made the principal instrument or rule of the polity and government of their nation , as peculiarly under the rule of god. it had a place also in that oeconomy or dispensation of the covenant , which that church was then brought under , wherein by gods dealing with them and instructing of them , they were taught to look out after a farther and greater good in the promise , than they were yet come to the enjoyment of . hence the decalogue it self in that dispensation of it , was a schoolmaster unto christ. but in it self , and materially considered , it was wholly and in all the preceptive parts of it , absolutely moral . some indeed of the precepts of it , as the first , fourth , and fifth have either prefaces , enlargements , or additions , which belonged peculiarly to the then present and future state of that church in the land of canaan ; but these especial applications of it unto them , change not the nature of its commands or precepts which are all moral , and as far as they are esteemed to belong to the decalogue are unquestionably acknowledged so to be . let us therefore consider the pleas for morality in the fourth command upon the account of its interest in the decalogue , and the manifest evidences of that interest . as therefore the giving , writing , use , and disposal of the decalogue were peculiar and distinct from the whole systeme of the rest of the laws and statutes , which being with it given to the church of israel , were either ceremonial or judicial ; so the precept concerning the sabbath , or the sacred observance of one day in seven , hath an equal share with the other nine , in all the priviledges of the whole . as , . it was spoken immediately by the voice of god , in the hearing of all the people , exod. . whereas all the other laws , whether ceremonial or judicial , were given peculiarly to moses , and by him declared unto the rest of the people . what weight is laid hereon , see exod. . v. , , , . deut. . . chap. . . in the first whereof the work it self is declared ; in the latter a distinguishing greatness and glory , above all other legislations , is ascribed unto it . and it is worth the enquiry what might be the cause of this difference . no other appears to me , but that god thereby declared , that the law of the decalogne belonged immediately and personally unto them all and every one , upon the original right of the law of nature , which it did represent and express ; whereas all the other laws and statutes given unto them by the mediation of moses , belonged unto that peculiar church state and oeconomy of the covenant which they were then initiated into ; and which was to abide unto the time of the reformation of all things by jesus christ. and here it may be remembred , and so in all the ensuing instances , that we have proved , the matter of this command to be first , the separation of some time indefinitely to the worship of god , and then the limitation of that time unto one day in seven . for this it requires , or nothing at all which should be peculiar unto a distinct precept is required in it , as we have before manifested . and this one consideration alone , is sufficient to evince its morality . . this command , as all the rest of the decalogue , was written twice by the finger of god in tables of stone . and hereof there was a double reason . first , that it was a stable revocation , and objective representation of that law , which being implanted on the heart of man , and communicated unto him in his creation , was variously defaced ; partly by the corruption and loss of that light through the entrance of sin , which should have guided us in the right apprehension and understanding of its dictates , and the obedience that it required ; partly through a long course of a corrupt conversation which the world had in the pursuit of the first apostasie , and according to the principles of it plunged it self into . god now again fixed that law objectively , in a way of durable preservation , which in its primitive seat and subject was so impaired and defaced . and hereof the additions mentioned , with peculiar respect unto the application of the whole , or any part of it , unto that people , were no impeachment , as is acknowledged in the preface given unto them all , containing a motive unto their dutiful observance of the whole . and hence this law must necessarily be esteemed a part of the antecedent law of nature ; neither can any other reason be given , why god wrote it himself , with those , and only those that are so , in tables of stone . secondly , this was done as an embleme , that the whole decalogue was a representation of that law , which by his spirit he would write in the fleshly tables of the hearts of his elect. and this is well observed by the church of england , which after the reading of the whole decalogue , the fourth command amongst the rest , directs the people to pray , that god would write all these laws in their hearts . now this concerneth only the moral law. for although obedience unto all gods ceremonial and typical institutions whilst they were in force , was moral , and a part of the law written in the heart , or required in general in the precepts of the first table of the decalogue , yet those lawes themselves had no place in the promise of the covenant , that they should be written in our hearts ; for if it should be so , especial grace would be yet administred for the observation of those laws now they are abolished , which would not only be vain and useless ; but contradictory to the whole design of the grace bestowed upon us , which is to be improved in a due and genuine exercise of it . neither doth god bestow any grace upon men , but withal he requires the exercise of it at their hands . if then this law was written in tables of stone together with the other nine , that we might pray and endeavour to have it written in our hearts , according to the promise of the covenant , it is and must be of the nature of the rest ; that is , moral and everlastingly obligatory . . as all the rest of the moral precepts , it was reserved in the ark ; whereas the law of ceremonial ordinances was placed in a book written by moses on the side of the ark , separable from it , or whence it might be removed . the ark on many accounts was called the ark of the covenant ; whereof , god assisting , i shall treat elsewhere . one of them was , that it contained in it nothing , but that moral law which was the rule of the covenant . and this was placed therein , to manifest that it was to have its accomplishment in him , who was the end of the law , rom. . , . for the ark with the propitiatory was a type of jesus christ , rom. . . and the reason of the different disposal of the moral law in the ark , and of the ceremonial in a book on the side of it , was to manifest , as the inseparableness of the law from the covenant , so the establishing , accomplishment , and answering of the one law in christ , with the removal and abolishing of the other by him . for the law kept in the ark , the type of him , he was to fulfil it in obedidience , to answer its curse , and to restore it unto its proper use in the new covenant ; not that which it had originally when it was it self the whole of the covenant , but that which the nature of it requires in the moral obedience of rational creatures , whereof it is a compleat and adequate rule , when the other law was utterly removed and taken away . and if that had been the end whereunto the law of the sabbath had been designed , had it been absolutely capable of abolition in this world , it had not been safeguarded in the ark , with the other nine , which are inseparable from mans covenant obedience unto god , but had been left with other ceremonial ordinances at the side of the ark , in a readiness to be removed , when the appointed time should come . . god himself separates this command from them which were ceremonial in their principal intention , and whole subject matter , when he calls the whole systeme of precepts in the two tables by the name of the ten words or commandments , deut. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; those ten words which the lord spake unto you in the mount out of the midst of the fire , in the day of the assembly . no considering person can read these words , but he will find a most signal emphasis in the several parts of them . the day of the assembly ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; is that which the jews so celebrate , under the name of the station in sinai ; the day that was the foundation of their church state , when they solemnly covenanted with god about the observation of the law. deut. . , , , . and the lord himself spake these words , that is , in an immediate and especial manner , which is still observed where any mention is made of them , as exod. . deut. . & . and saith moses , he spake them unto you ; that is immediately unto all the assembly ; deut. . . where it is added , that he spake them out of the midst of the fire , of the cloud , and of the thick darkness , with a great voice , ( that every individual person might hear it ) and he added no more . he spake not one word more , gave not one precept more immediately unto the whole people , but the whole solemnity of fire , thunder , lightning , earthquake , and sound of trumpet immediately ceased and disappeared ; whereon god entred his treaty with moses , wherein he revealed unto him , and instructed him in the ceremonial and judicial law , for the use of the people who had now taken upon themselves , the religious observance of what he should so reveal and appoint . now as the whole decalogue was hereby signalized , and sufficiently distinguished from the other laws and institutions which were of another nature ; so in particular , this precept concerning the sabbath , is distinguished from all those which were of the mosaical paedagogie , in whose declaration moses was the mediator between god and the people . and this was only upon the account of its participation , in the same nature with the rest of the commands , however it may and do contain something in it , that was peculiar to that people , as shall be shewed afterwards . . whereas there is a frequent opposition made in the old testament , between moral obedience , and the outward observance of ordinances of a meer arbitrary institution , there is no mention made of the weekly sabbath in that case , though all ceremonial institutions are in one place or other enumerated . it is true , isa. . . the sabbath is joyned with the new moons , and its observation rejected in comparison of holiness and righteousness . but as this is expounded in the next verse , to be intended principally of the appointed annual feasts or sabbaths ; so we do grant , that the sabbath , as relating unto temple worship there intended and described , had that accompanying it , which was peculiar to the jews and ceremonial , as we shall shew hereafter ; but absolutely the observation of the sabbath is not opposed unto , nor rejected in comparison of other , or any moral duties . . the observation of the sabbath is pressed on the church , on the same grounds , and with the same promises , as the greatest and most indispensible moral duties ; and together with them opposed unto those fasts which belonged unto ceremonial institutions . to this purpose is the nature and use of it at large discoursed , isa. . v. , , , , , , , , . § . now it is assuredly worth our enquiry , what are the just reasons of the preference of the sabbath above all positive institutions , both by the place given unto it in the decalogue , as also on the account of the other especial instances insisted on . suppose the command of it to be ceremonial , and one of these two reasons , or both of them must be alledged as the cause hereof . for this exaltation of it must arise , either from the excelency of it in it self and service , or the excellency of its signification , or from both of them jointly . but these things cannot be pleaded or made use of unto the purpose intended . for the service of it , as it was observed among the jews , it is now earnestly pleaded , that it consisted in meer bodily rest , which is scarcely to be reckoned as any part of divine service at all . what is farther in it , is said to be only a meer circumstance of time , not in any thing better than that of place , which had an arbitrary determination also for a season . it cannot therefore be thus exalted and preferred above all other ordinances of worship upon the account of its service , seeing it is apprehended to be only a meer adjunct of other services , which were therefore more worthy than it , as every thing which is for it self , is more worthy than that which is only for another . and take it absolutely , place is a more noble circumstance than time in this case , . considering that place being determined by an arbitrary institution in the building of the temple became the most glorious and significant part of divine worship ; yet had it no place in the decalogue , but only in the samaritan corruption added unto it . it must therefore be upon the account of its signification that it was thus peculiarly exalted and honoured . for the dignity , worth and use of all ceremonial institutions depended on their significancy , or their fitness and aptness to represent the things whereof they were types , with the especial worth of what they did peculiarly typifie . and herein the sabbath even with the applications it had unto the judaical church state , came short of many other divine services , especially the solemn sacrifices wherein the lord christ with all the benefits of his death , was as it were evidently set forth crucified before their eyes . neither therefore of these reasons , nor both of them in conjunction can be pleaded as the cause of the manifold preference of the sabbath above all ceremonial institutions . it remaineth therefore that it is solely upon the account of its morality , and the invariable obligation thence arising unto its observation , that it is so joyned with the precepts of the same nature ; and such we have now , as i suppose , sufficiently confirmed it to be . § . i cannot but judge yet farther , that in the caution given by our saviour unto his disciples , about praying that their flight should not be on the sabbath day , matth. . . he doth declare the continued obligation of the law of the sabbath , as a moral precept upon all . it is answered by some , that it is the judaical sabbath alone that is intended , which he knew that some of his own disciples would be kept for a season in bondage unto . for the ease therefore of their consciences in that matter , he gives them this direction . but many things on the other side are certain and indubitable , which render this conjecture altogether improbable . for ( . ) all real obligation unto judaical institutions was then absolutely taken away ; and it is not to be supposed , that our lord jesus christ would before hand lay in provision for the edification of any of his disciples in error . ( . ) before that time came , they were sufficiently instructed doctrinally in the dissolution of all obligation in ceremonial institutions ; this was done principally by st. paul in all his epistles ; especially in that unto the hebrews themselves at jerusalem . ( . ) those who may be supposed to have continued a conscientious respect unto the judaical sabbath , could be no otherwise perswaded of it , than were the jews themselves in those dayes . but they all accounted themselves absolved in conscience from the law of the sabbath upon eminent danger in time of war , so that they might lawfully either fight or fly , as their safety did require . this is evident from the decree made by them under the hasmonaeans . and such imminent danger is now supposed by our saviour ; for he instructs them to forego all consideration of their enjoyments , and to shift meerly for their lives . there was not therefore any danger in point of conscience with respect unto the judaical sabbath to be then feared or prevented . but in general , those in whose hearts are the wayes of god , do know what an addition it is to the greatest of their earthly troubles , if they befall them in such seasons , as to deprive them of the opportunity of the sacred ordinances of gods worship , and indispensibly engage them in wayes and works quite of another nature , than , when they stand in most need of them . there is therefore another answer invented ; namely , that our lord jesus in these words respected not the consciences of his disciples , but their trouble ; and therefore joyns the sabbath day and the winter together , in directing them to pray for an ease and accommodation of that flight which was inevitable . for as the winter is unseasonable for such an occasion , so the law concerning the sabbath was such , as that if any one travelled on that day above a commonly allowed sabbath dayes journey , he was to be put to death . but neither is there any more appearance of truth in this pretence . for ( . ) the power of capital punishments was before this time utterly taken away from the jews , and all their remaining courts interdicted from proceeding in any cause wherein the lives of men were concerned . ( . ) the times intended were such , as wherein there was no course of law , justice or equity amongst them , but all things were filled with rapine , confusion and hostility , so that it is a vain imagination , that any cognizance was taken about such cases as journying on the sabbath . ( . ) the dangers they were in , had made it free to them , as to legal punishments upon their own principles , as was declared ; so that these cannot be the reasons of the caution here given . it is at least therefore most probable , that our saviour speaks to his disciples upon a supposition of the perpetual obligation of the law of the sabbath ; that they should pray to be delivered from the necessity of a flight on the day whereon the duties of it were to be observed , lest it falling out otherwise , should prove a great aggravation of their distress . § . from these particular instances we may return to the consideration of the law of the decalogue in general , and the perpetual power of exacting obedience wherewith it is accompanied . that in the old testament it is frequently declared to be universally obligatory , and hath the same efficacy ascribed unto it without putting in any exceptions to any of its commands or limitations of its number , i suppose will be granted . the authority of it is no less fully asserted in the new testament , and that also absolutely without distinction , or the least intimation of excepting the fourth command from what is affirmed concerning the whole . it is of the law of the decalogue that our saviour treats , matth. . , , . this he affirms that he came not to dissolve , as he did the ceremonial law , but to fulfill it ; and then affirms that not one jot or tittle of it shall pass away . and making thereon a distribution of the whole into its several commands , he declares his disapprobation of them who shall break , or teach men to break any one of them . and men make bold with him , when they so confidently assert , that they may break one of them , and teach others so to do , without offence . that this reacheth not to the confirmation of the seventh day precisely we shall afterwards abundantly demonstrate . in like manner st. james treats concerning the whole law and all the commands of it ; chap. . , . and the argument he insists on for the observance of the whole ; namely , the giving of it by the same authority , is confined to the decalogue , and the way of gods giving the law thereof , or else it may be extended to all mosaical institutions , expresly contrary to his intention . § . it is known that many things are usually objected against the truth we have been pleading for ; namely , the morality of a sacred rest to god , on one day in seven , from its relation to the law of creation , and the command for it in the decalogue . and it is known also , that what is so objected , hath been by others solidly answered and removed . but because those objections , or arguments , have been lately renewed and pressed , by a person of good learning and reputation , and a new reinforcement indeavoured to be given unto them , i shall give them a new examination , and remove them out of our way . § . it is then objected in the first place ; disquisit . de moralitate sabbati ; p . that the command for the observation of the sabbath , is a command of time , or concerning time only ; namely , that some certain and determinate time be assigned to the worship of god ; and this may be granted to be moral . but time is no part of moral worship , but only a circumstance of it , even as place is also . therefore the command that requires them in particular cannot be moral . for these and the like circumstances must necessarily be of a positive determination . § . an. ( . ) the whole force of this argument consists in this , that time is but an help , instrument , or circumstance of worship , and therefore is not moral worship it self , nor a part of moral worship , nor can so be . but this argument is not valid . for whatever god requires by his command to be religiously observed , with immediate respect unto himself , is a part of his worship . and this worship as to the kind of it , follows the nature of the law whereby it is commanded . if that law be meerly positive , so is the worship commanded ; however it be a duty required by the law of nature that we duly observe it , when it is commanded ; for by the law of nature god is to be obeyed in all his commands , of what sort soever they are . if that law be moral , so is the duty required by it , and so is our obedience unto it . the only way then to prove , that the observation of time is no part of moral worship , is this ; namely , to manifest that the law whereby it is required is positive , and not moral ; for that it is required by divine command , of the one sort or the other , is now supposed . and on the other side , from the consideration of the thing it self naturally , as that it is an adjunct or circumstance of other things , no consequence ariseth to the determination of the nature of the law whereby it is required . ( . ) time abstractedly , or one day in seven absolutely , is not the adequate object of the precept , or the fourth commandment . but it is an holy rest to be observed unto god in his worship on such a day . and this , not an holy rest unto god in general , as the tendency and end of all our obedience and living unto him , but as an especial remembrance and representation of the rest of god himself , with his complacency and satisfaction in his works , as establishing a covenant between himself and us . this is the principal subject of the command ; or a stated day of an holy rest unto god in such a revolution of dayes or time. this we have proved to be moral from the foundation and reason of it , laid and given in the law of nature , revived and represented in the fourth command of the decalogue . now though place be an inseparable circumstance of all actions , and so capable of being made a circumstance of divine worship by divine positive command , as it was of old in the instance of the temple ; yet no especial or particular place , had the least guidance or direction unto it in the law of nature , by any works or acts of god , whose instructive vertue belonged thereunto ; and therefore all places were alike free by nature ; and every place wherein the worship of god was celebrated , was a natural circumstance of the actions performed , and not a religious circumstance of worship , until a particular place was assigned and determined by positive command for that purpose . it is otherwise with time , as hath been shewed at large . and therefore although any place , notwithstanding any thing in the law of nature , might have been separated by positive institution unto the solemn worship of god , it doth not thence follow , as is pretended , that any time , a day in a monthly or annual revolution , might have been separated unto the like purpose , seeing god had given us indication of another limitation of it in the law of creation . § . it is farther objected ; ( disquisit . p. . ) that in the fourth commandment not one day in seven , but the seventh day precisely is enjoyned . the day was before made known unto the israelites in the station at mara , or afterwards at alesh ; namely , the seventh day from the foundation of the world . this in the command they are required to observe . hence the words of it are that they should remember 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that same sabbath day , or that day of the sabbath which was newly revealed unto them . this command therefore cannot be moral as to the limitation of time specified therein , seeing it only confirms the observation of the seventh day sabbath which was before given unto the hebrews in a temporary institution . and this is insisted on as the principal strength against the morality of the command . i shall first give you in my answer in general , and then consider the especial improvements that are made of it . . instances may be given , and have been given by all writers concerning the hebrew tongue , wherein the prefixed letters sometimes answering the greek praepositive articles , are redundant ; and if at all emphatical , yet they do not at all limit , specifie or determine . see psal. . . eccl. . . lev. . . the observation therefore of prefixing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which may possibly denote an excellency in the thing it self , but tends nothing to the determination of a certain day , but as it is afterwards declared to be one of seven , is too weak to bear the weight of the inference intended . nor will this be denyed by any whoever aright considered the various use , and frequent redundancy of that praefixe . . the sabbath or rest of a seventh day was known and observed from the foundation of the world , as hath been proved . and therefore if from the praefixe , we are to conclude a limitation , or determination to be intended in the words , remember the sabbath day , yet it respects only the original sabbath , or the sabbath in respect of its original , and not any new institution of it . for supposing the observation of the sabbath to have been before in use , whether that use were only of late , or a few dayes before , or of more antient times , even from the beginning of the world , the command concerning it may be well expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remember the sabbath day . . suppose that the sabbath had received a limitation to the seventh day precisely , in the ordinance given unto that people in the first raining of manna ; then doth the observation of that day precisely by vertue of this command necessarily take place . and yet the command which is but the revival of what was required from the foundation of the world cannot be said to intend that day precisely in the first place . for the reason of , and in the original command for a sabbatical rest , was gods making the world in six dayes , and resting on the seventh ; which requires no more , but that in the continual revolution of seven dayes , six being allowed unto work , one should be observed a sacred rest to god. these words therefore remember the sabbath day , referring unto the primitive command and reason of it , as is afterwards declared in the body of the law , requires no more but a weekly day of rest , whereunto the seventh day is reduced , as added by an especial ordinance . and the reason of this commandment from the works of god , and the order of them , is repeated in the decalogue , because the instruction given us by them , being a part of the law of our creation , more subject unto a neglect , disregard , and forgetfulness , than those other parts of it , which were wholly innate to the principles of our own nature , it was necessary that the remembrance of it should be so expresly revived , when in the other precepts there is only a tacit excitation of our own inbred light and principles . . the emphatical expression insisted on ; remember the sabbath day , hath respect unto the singular necessity , use , and benefit of this holy observance , as also to that neglect and decay in its observation , which partly through their own sin , partly through the hardships that it met withal in the world , the church of former ages had fallen into . and what it had lately received of a new institution with reference unto the israelites , falls also under this command , or is reduced unto it , as a ceremonial branch under its proper moral head , whereunto it is annexed . and whereas it is greatly urged , that the command of the seventh day precisely , is not the command of one day in seven ; and that what god hath determined , as in this matter the day is , ought not to be indefinitely by us considered , it may be all granted without the least prejudice unto the cause wherein we are ingaged . for although the institution of the seventh day precisely , be somewhat distinct from one day in seven , as containing a determinate limitation of that which in the other notion is left indefinite ; yet this hinders not , but that god may appoint the one and the other ; the one in the moral reason of the law , the other by an especial determination and institution . and this especial institution is to continue , unless it be abrogated or changed by his own authority , which it may be , without the least impeachment of the moral reason of the whole law , and a new day be limited by the same authority , which hath been done accordingly , as we shall afterwards declare . § . it is yet farther pleaded ( disquisit . p. , , , . that no distinction can be made between a weekly sabbath , and the seventh day precisely . and if any such difference be asserted , then if one of them be appointed in the fourth commandment , the other is not . for there are not two sabbaths enjoyned in it , but one . and it is evident , that there never was of old but one sabbath . the sabbath observed under the old testament was that required and prescribed in the fourth commandment ; and so on the other side , the sabbath required in the decalogue , was that which was observed under the old testament , and that only . two sabbaths , one , of one day in seven , and the other of the seventh day precisely are not to be fancied . the seventh day , and that only was the sabbath of the old testament , and of the decalogue . these things i say are at large pleaded by the forementioned author . an. . these objections are framed against a distinction used by another learned person , about the sabbath as absolutely commanded in the decacalogue , and as injoyned to practise under the old testament . but neither he nor any other sober person ever fancied that there were two sabbaths of old , one injoyned unto the church of the israelites , the other required in the decalogue . but any man may , nay , every prudent man ought to distinguish between the sabbath , as injoyned absolutely in words expressive of the law of our creation , and rule of our moral dependance on god , in the fourth command ; and the same sabbath , as it had a temporary , occasional determination to the seventh day in the church of the jews by vertue of an especial intimation of the will of god , suited unto that administration of the covenant which that church and people were then admitted into . i see therefore no difficulty in these things . the fourth commandment doth not contain only the moral equity that some time should alwayes be set apart unto the celebration of the worship of god ; nor only the original instruction given us by the law of creation , and the covenant obedience required of us thereon , wherein the substance of the command doth consist ; but it expresseth moreover , the peculiar application of this command by the will of god , to the state of the church then erected by him , with respect unto the seventh day precisely , as before instituted and commanded , exod. . nor is here the least appearance of two sabbaths , but one only is absolutely commanded unto all , and determined unto a certain day for the use of some for a season . § . . that one day in seven only , and not the seventh day precisely , is directly and immediately injoyned in the decalogue , and the seventh only with respect unto an antecedent mosaical institution , with the nature of that administration of the covenant which the people of israel were then taken into , hath been evinced in our investigation of the causes and ends of the sabbath preceding ; and been cleared by many . and it seems evident to an impartial consideration . for the observation of one day in seven belongs unto every covenant of god with man. and the decalogue is the unvariable rule of mans walking before god , and living unto him ; of what nature soever , on other reasons , the covenant be between them , whether that of works , or that of grace by jesus christ. the seventh day precisely belonging unto the covenant of works , cannot therefore be firstly , but only occasionally intended in the decalogue . nor doth it , nor can it , invariably belong unto our absolute obedience unto god , because it is not of the substance of it , but is only an occasional determination of a duty , such as all other positive laws do give us . and hence there is in the command it self a difference put between a sabbath day , and the arbitrary limitation of the seventh day , to be that day . for we are commanded to remember the sabbath day , not the seventh day , and the reason given ( as is elsewhere observed ) is because god blessed and sanctified the sabbath day , ( in the close of the command , where the formal reason of our obedience is expressed ) not the seventh day . nor is indeed the joint observation of the seventh day precisely unto all to whom this command is given , that is , to all who take the lord to be their god ; possible ; though it were to the jews in the land of palestina , who were obliged to keep that day . for the difference of the climate in the world will not allow it . nor did the jews ever know whether the day they observed , was the seventh from the creation ; only they knew it was so from the day whereon manna was first given unto them . and the whole revolution , and computation of time by dayes , was sufficiently interrupted in the dayes of joshua and hezekiah , from allowing us to think the observation of the seventh day to be moral . and it is a rule to judge of the intention of all laws divine and humane , that the meaning of the preceptive part of them is to be collected from the reasons annexed to them , or inserted in them . now the reasons for a sacred rest that are intimated and stated in this command , do no more respect the seventh day , than any other in seven . six dayes are granted to labour , that is in number , and not more in a septenary revolution . nor doth the command say any thing , whether these six dayes shall be the first or the last in the order of them . and any day , is as meet for the performance of the duties of the sabbath , as the seventh , if in an alike manner designed thereunto ; which things are at large pleaded by others . § . it hath hitherto been allowed generally , that the fourth commandment doth at least include something in it that is moral ; or else indeed no colour can be given unto its association with them that are absolutely so in the decalogue . this is commonly said to be ; that some part of our time be dedicated to the publick worship of god. but as this would overthrow the pretension before mentioned , that there can be no moral command about time , which is but a circumstance of moral duties , so the limitation of that time unto one day in seven is so evidently a perpetually binding law , that it will not be hard to prove the unchangeable obligation that is upon all men unto the observance of it , which is all for the substance that is contended for . to avoid this , it is now affirmed ( disquisit p. . ) that , moralc quarti praecepti est , non unum diem sed totum tempus vitae nostrae quantum id fieri potest , impendendum esse cultui dei , quaerendo regnum dei & justitiam ejus , atque inserviendo aedificationi proximi : quo pertinet ut deo serviamus , ejus beneficia agnoscamus & celeberemus , cum invocemus spiritu , fidem nostram testemur confessione oris , &c. this is that which is moral in the fourth commandment ; namely , that not one day , but as much as may be our whole lives be spent in the worship of god ; seeking his kingdom and the righteousness thereof , and furthering the edification of our neighbour . hereunto it belongeth , that we should serve god , acknowledge and celebrate his benefits , pray unto him in spirit , and testifie our faith by our confession . § . an. it is hard to discover how any of these things have the least respect to the fourth commandment , much more how the morality of it should consist in them . for all the instances mentioned , are indeed required in the first precept of the decalogue , that only excepted of taking care to promote the edification of our neighbour , which is the summ and substance of the second table , expressed by our saviour by loving our neighbour as our selves . to live unto god , to believe and trust in him , to acknowledge his benefits , to make confession of him in the world , are all especial moral duties of the first commandment . it cannot therefore be apprehended , how the morality of the fourth commandment should consist in them . and if there be nothing else moral in it , there is certainly nothing moral in it at all . for these things and the like are claimed from it , and taken out of its possession by the first precept . and thereunto doth the general consideration of time , with respect unto these duties belong ; namely , that we should live unto god , whilst we live in this world. for we live in time , and that is the measure of our duration and continuance . something else therefore must be found out to be moral in the fourth commandment , or it must be denyed plainly to have any thing moral in it . § . it is farther yet pleaded , that the sabbath was a type of our spiritual rest in christ ; both that which we have in him at present by grace , and that which remains for us in heaven . hence it was a shaddow of good things to come , as were all other ceremonial institutions . but that the same thing should be moral , and a shadow is a contradiction . that which is a shadow , can in no sense be said to be moral , nor on the contrary . the sabboth therefore was meerly ceremonial . an. it doth not appear , it cannot be proved , that the sabbath either as to its first original , or as to the substance of the command of it in the decalogue , was typical , or instituted to prefigure any thing that was future . yea , the contrary is evident . for the law of it , was given before the first promise of christ , as we have proved ; and that in the state of innocency , and under the covenant of works in perfect force , wherein there was no respect unto the mediation of christ. i do acknowledge that god did so order all his works in the first creation , and under the law of nature , as that they might be suitable morally to represent his works under the new creation , which from the analogie of our redemption to the creation of all things is so called . and hence according to the eternal counsel of god , were all things meet to be gathered into an head in christ jesus . on this account there is an instructive resemblance , between the works of one sort and of the other . so the rest of god after the works of the old creation , is answered by the rest of the son of god , upon his laying the foundation of the new heavens and new earth in his resurrection . but that the sabbath originally , and in its whole nature , should be a free institution to prefigure , and as in a shadow to represent any thing spiritual or mystical , after wards to be introduced , is not , nor can be proved . it was indeed originally a moral pledge of gods rest , and of our interest therein , according to the tenor of the covenant of works ; which things belong unto our relation unto god , by vertue of the law of our creation . it continueth to retain the same nature , with respect unto the covenant of grace . what it had annexed unto it , what applications it received unto the state of the mosaical paedagogie , which were temporary , and umbratile , shall be declared afterwards . § . but it is yet pleaded from an enumeration of the parts of the fourth commandment , that there can be nothing moral , as to our purpose in it . and these are said to be three . first , the determination of the seventh day to be a day of rest. secondly , the rest it self commanded on that day . thirdly , the sanctification of that rest unto holy worship . now neither of these can be said to be moral . not the first ; for it is confessedly ceremonial . the second is a thing in its own nature indifferent , having nothing of morality in it , antecedent unto a positive command : neither is the third moral , being only the means or manner of performing that worship which is moral . an. it will not be granted , that this is a sufficient analysis or distribution of the parts of this command . the principal subject matter of it is omitted , namely , the observation of one day in seven unto the ends of a sacred rest. for we are required in it to sanctifie the sabbath of the lord our god , which was a seventh day in an hebdomadal revolution of dayes . supply this in the first place in the room of the determination of the seventh day to be that day , which evidently follows it in the order of nature , and this argument vanisheth . now it is here only tacitly supposed , not at all proved , that one day in seven is not required . ( . ) rest , in it self absolutely considered is no part of divine worship antecedently unto a divine positive command . but a rest from our own works , which might be of use and advantage unto us , which by the law of our creation we are to attend unto in this world , that we may intend and apply our selves to the worship of god , and solemnly express our universal dependance upon him in all things ; a rest representing the rest of god in his covenant with us , and observed as a pledge of our entring into his rest by vertue of that covenant , and according to the law of it , such as is the rest here injoyned , is a part of the worship of god. this is the rest which we are directed unto by the law of our creation , and which by the moral reason of this command is injoyned unto us , on one day in seven ; and in these things consists the morality of this precept , on whose account it hath a place in the decalogue , which on all the considerations before mentioned , could not admit of an association with one that was purely ceremonial . ( . ) granting the dedication of some time or part of time unto the solemn worship of god to be required in this command , as is by all generally acknowledged , and let a position be practically advanced against this , we insist on , namely , that one day in seven is the time determined and limited for that purpose , and we shall quickly perceive the mischievous consequents of it . for when men have taken out of the hand of god the division between the time that is allowed unto us for our own occasions , and what is to be spent in his service , and have cast off all influencing direction from his example of working six dayes , and resting the seventh , and all guidance from that seemingly perpetual direction that is given us , of imploying ordinarily six days in the necessary affairs of this life ; they will find themselves at no small loss what to fix upon , or wherein to acquiesce , in this matter . it must either be left to every individual man to do herein as seems good unto him , or there must an umpirage of it be committed unto others , either the church or the magistrate . and hence we may expect as many different determinations and limitations of time , as there are distinct ecclesiastical or political powers amongst christians . what variety , changeableness would hence ensue , what confusion this would cast all the disciples of christ into , according to the prevalency of superstition or profaneness in the minds of those who claim this power of determining and limiting the time of publick worship , is evident unto all . the instance of holy dayes as they are commonly called , will farther manifest what of it self lyes naked under every rational eye . the institution and observation of them was ever resolved into the moral part of this command , for the dedicating of some part of our time unto god ; but the determination hereof being not of god , but left un-the church , as it is said , one church multiplyes them without end , until they grew an unsupportable yoke unto the people ; another reduceth this number into a narrower compass , a third rejects them all , and no two churches that are independent ecclesiastically and politically one on the other , do agree about them . and so will , and must the matter fall out as to the especial day whereof we discourse , when once the determination of it by divine authority is practically rejected . as yet men deceive themselves in this matter , and pretend that they believe otherwise then indeed they do . let them come once soberly to joyn their opinion of their liberty and their practice together , actually rejecting the divine limitation of one day in seven , and they will find their own consciences under more disorder , then yet they are aware of . again , if there be no day determined in the fourth command , but only the seventh precisely which is ceremonial , with a general rule that some time is to be dedicated to the service of god , there is no more of morality in this command , then in any of those for the observation of new moons , and annual feasts with jubilees and the like ; in all which the same general equity is supposed , and a ceremonial day limited and determined . and if it be so , as far as i can understand ; we may as lawfully observe new moons and jubilees , as a weekly day of rest , according to the custome of all churches . § . the words of the apostle paul , col. . , . are at large insisted on to prove that the sabbath was only typical and a shadow of things future . let no man therefore judge you in ment or in drink or in respect of an holy day , or of the new moon ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or of the sabbaths , or sabbath dayes ; which are a shadow of things to come , but the body is of christ. for hence they say it will follow , that there is nothing moral in the observation of the sabbath ; seeing it was a meer type and shadow as were other mosaical institutions ; as also that it is absolutely abolished and taken away in christ. an. this place must be afterwards considered ; i shall here only briefly speak unto it . and ( . ) it is known and confessed , that at that time all judaical observations of dayes , or the dayes which they religiously observed , whether feasts or fasts , weekly , monthly , or annual were by themselves and all others , called their sabbaths , as we have before evinced . and that kind of speech which was then in common use , is here observed by our apostle . it must therefore necessarily be allowed , that there were two sorts of sabbaths amongst them ; the first and principal was the weekly sabbath , so called from the rest of god upon the finishing of his works . this being designed for sacred and religious uses , other dayes separated unto the same ends in general , became from their analogie thereunto to be called sabbaths also , yea , were so called by god himself , as hath been declared . but the distinction and difference between these sabbaths was great . the one of them was ordained from the foundation of the world ; before the entrance of sin , or giving of the promises , and so belonged unto all mankind in general , the other were appointed in the wilderness as a part of the peculiar church worship of the israelites , and so belonged unto them only . the one of them was directly commanded in the decalogue , wherein the law of our creation was revived and expressed ; the other have their institution expresly among the residue of ceremonial temporary ordinances . hence they cannot be both comprized under the same denomination , unless upon some reason that is common to both sorts alike . so when god saith of them all , you shall observe my sabbaths , it is upon a reason common to them all , namely , that they were all commanded of god , which is the formal reason of our obedience , of what nature soever his commands are , whether moral or positive . nor can both these sorts be here understood under the same name , unless it be with respect unto something that is common unto both . allow therefore the distinctions between them before mentioned , which cannot soberly be denyed , and as to what they agree in , namely , what is , or was in the weekly primary sabbath of the same nature with those dayes of rest which were so called in allusion thereunto , and they may be allowed to have the same sentence given concerning them . that is , so far the weekly sabbath may be said to be a shadow , and to be abolished . ( . ) it is evident , that the apostle in this place dealeth with them who endeavoured to introduce judaisme absolutely , or the whole systeme of mosaical ceremonies into the observation of the christian church . circumcision , their feasts and new moons , their distinctions of meats and d●n●s he mentioneth directly in this place . and therefore he deals about these things so far as they were judaical , or belonged unto the oeconomy of moses , and no otherwise . if any of them fell under any other consideration , so far as they did so , he designeth not to speak of them . now those things only were mosaical , which being instituted by moses , and figurative of good things to come , or the things which being of the same nature with the residue of his ceremonies , were before appointed , but accommodated by him to the use of the church which he built 〈◊〉 such as sacrifices and circumcision . for they were all of them nothing else but an obscure adumbration of the things whereof christ was the body . so far then as the weekly sabbath had any additions made unto it , or limitation given of it , or directions for the manner of its observance , or respected the services then to be performed in it , and by all accommodated unto that dispensation of the covenant which the posterity of abraham was then brought into , it was a shadow , and it taken away by christ. therewith falls its limitation to the seventh day , its rigorous observation , its penal sanction , its being a sign between god and that people , in a word , every thing in it , and about it , that belonged unto the then present administration of the covenant , or was accommodated to the judaical church or state. but now if it be proved , that a septenary sacred rest was appointed in paradise , that it hath its foundation in the law of creation , that thereon it was observed antecedently unto the institution of mosaical ceremonies , and that god renewed the command concerning it , in his systeme of moral precepts manifoldly distinguished from all ceremonial ordinances , so far and in these respects it hath no concern in these words of the apostle . ( . ) it cannot be said , that the religious observance of one day in seven as an holy rest unto god , is abolished by christ , without casting a great reflection of presumption on all the churches of christ in the world , i mean that now are , or ever were so ; for they all have observed and do so observe such a day . i shall not now dispute about the authority of the church to appoint dayes unto holy or religious uses , to make holy dayes . let it be granted to be , whatever any yet hath pretended or pleaded that it is . but this i say , that where god by his authority had commanded the observation of a day to himself , and the lord christ by the same authority hath taken off that command , and abolished that institution ; it is not in the power of all the churches in the world , to take up the religious observance of that day to the same ends and purposes . it is certain that god did appoint that a sabbath of rest should be observed unto him , and for the celebration of his solemn worship on one day in seven . the whole command of god hereof , is now pleaded to be dissolved , and all obligation from thence unto its observation to be abolished , in and by christ. then say i , it is unlawfull for any church or churches in the world to reassume this practice , and to impose the observance of it , on the disciples of christ. be it that the church may appoint holy dayes of its own , that have no foundation in , nor relation and to the law of moses ; yet doubtless it ought not to digg any of his ceremonies out of their grave , and impose them on the necks of the disciples of christ ; yet so must it be thought to do on this hypothesis , that the religious observance of one day in seven , is absolutely abolished by christ , as a meer part of the law of commandments contained in ordinances , which was nailed to his cross and buried with him , by the constant practice and injunctions thereof . . herewith fall the arguments taken from the apostles calling the sabbath in this place a shadow . for it is said , that nothing which is moral can be a shadow . it is true ; that which is moral , so far as it is moral , cannot be a shadow . we therefore say , that the weekly observation of a day of rest , from the foundation of the world , whereunto a general obligation was laid on all men unto its observation , the command whereof was a part of the moral law of god , was no shadow , nor is so called by the apostle , nor did typifie good things to come . but that which is in its own nature moral , may in respect of some peculiar manner of its observance , in such a time or season , and some adjuncts annexed unto it , in respect whereof it becomes a part of ceremonial worship , be so far , and in those respects esteemed a shadow , and as such pass away . in brief , the command it self of observing one day in seven , as an holy rest unto god , hath nothing aaronical or typical in it , but hath its foundation in the light of nature as directed by the works of god and his rest thereon . for its limitation precisely to the last day of the week , with other directions and injunctions for and in the manner of its observance , they were mosaical , and as a shadow are departed , as we shall manifest in our ensuing exercitations . § . but yet neither can it be absolutely proved , if we would insist thereon , that the weekly sabbath is in any sense intended in these words of the apostle . for he may design the sabbatical years which were instituted among that people , and probably now pressed by the judaizing teachers on the gentile proselytes . nor will the exception put in from some of the rabbins , that the sabbatical years were not to be observed out of the land of canaan , from which colosse was far enough distant , reinforce the argument to this purpose . for as men in one place , may have their consciences exercised and bound with the opinion of what is to be done in another , though they cannot engage in the practice of it whilst they are absent , so our apostle chargeth the galatians as far distant from canaan as the colossians , that when they began to judaize , they observed years as well as dayes , and months , and times , which could respect only the sabbatical years that were instituted by the law of moses . exercitatio quarta . of the judaical sabbath . ( ) the sabbath how required by the law of nature ; as a covenant . ( ) explanations of the law of the sabbath in the fourth precept of the decalogue . ( ) the law of creation and covenant of works renewed in the church of israel , with what alterations . ( ) the sabbath why said to be given peculiarly to the israelites . ( ) change in the covenant , introduceth a change in the sabbath . ( ) the whole nature of the judaical sabbath , and how it is abolished . ( ) jews sense of the original of the sabbath rejected . ( ) the first appropriation of the law of the sabbath to that people , exod. . ( ) their mistakes about its observation . ( ) the giving of the law on mount sinai , with the ends of it . ( ) nature of the fourth commandment thereon ; what ceremonial in it . ( ) renovation of the command of the sabbath , exod. . , . ( ) occasion hereof . ( ) appropriations made of the sabbath to the church of israel in this renovation . ( ) the commandment renewed again , exod. . . new additions made to it . ( ) so also exod. . , . ( ) the whole matter stated , deut. . . ( ) the conclusion . the fourth exercitation . § . we have declared how the observation of a septenary sacred rest , is required by the moral law , or the law of our creation . now this is not absolutely and meerly as it is a law ; but as it contained a covenant between god and man. a law it might have been , and not have had the nature of a covenant , which doth not necessarily follow upon either its instructive or preceptive power . yet it was originally given in the counsel of god to that end , and accompanied with promises and threatnings , whence it had the nature of a covenant . by vertue of this law as a covenant , was the observation of a sabbath prescribed and required , as a token and pledge of gods rest in that covenant , in the performance of the works whereon it was constituted ; and of the interest of man in that rest , as also a means of entrance into it . on this ground it should have been observed in the state of innocency , wherein the law of it was given and declared . for it was no less necessary unto that state and condition , than unto any other wherein god requireth covenant obedience of men ; nor , considering the nature and ends of an holy rest or sabbath , can any reason be given , why it should be thought accommodated only to the administration of the covenant under the old testament after the giveing of the law , whereunto by some it is appropriated . § . it is true indeed ; that in the fourth commandment , there is an explanation of the rest of the sabbath so far as it consisteth in a cessation from our own works that are of use and advantage to the outward man in this life , suited as unto the state and condition of mankind in general since the fall , so unto the especial state of the jews , at that time when the law was given ; as there was also in the additional appendix of the first commandment . but for the substance of it the same kind of rest was to be observed in the state of innocency ; and was necessary thereunto , on the grounds before insisted or . servile labour , with trouble , sweat and vexation , was occasioned by the curse . gen. . , , . the state also of servants and handmaids such as was then , and is still in use , followed on the entrance of sin , though meerly to serve , be no part of the curse , cor. . , . as having its foundation in that subordination which is natural . and the government of servants ought not to be despotical , but paternal , gen. . . in these things there was some variation supposed in the giving of the decalogue as to their outward manner , from the original state of things amongst mankind . but there was also work required of man , or labour in the earth , with reference unto his natural life and subsistence in this world , in the state of innocency . for it is said expresly , that god put man into the garden , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gen. . . to labour in it ; and to preserve it by labour for his use. a cessation therefore from bodily labour was consistent with , and useful unto that condition , that men thereby might be enabled to give themselves ( in the season they were directed unto by the works and example of god ) wholly unto the especial ends of living unto him according to the covenant made with them . there is nothing therefore in the fourth commandment , directing unto six dayes of labour , and requiring a seventh unto rest , that is inconsistent , or not compliant with the law of our creation , and the state of living unto god constituted thereby ; although the manner of that work and labour be varied from what originally it was . likewise in that state of mankind , there was to be a superiority of some over others . this the natural relation of parents and children makes manifest . and these latter were in the worship of god to be under the government and direction of the other . and unto this natural equity is all subjection to magistrates in subjects , and masters in servants , reduced in the fifth commandment . so then , the outward variations , which are in these things supposed in the fourth commandment , do not in the least impeach its morality , or hinder but that for the substance of it , it may be judged a law natural and moral ; and a true representation of a part of the law of our creation . § . seeing therefore that the moral law , as a covenant between god and man , required this sacred rest , as we have proved ; we must enquire what place , as such , it had in the mosaical oeconomy , whereon the true reason and notion of the sabbath as peculiarly judaical , doth depend . for the sabbath being originally annexed to the covenant between god and man , the renovation of the covenant doth necessarily require an especial renovation of the sabbath , and the change of the covenant as to the nature of it , must in like manner introduce a change of the sabbath . and we shall find , that the covenant of the law , or of works , had a twofold renovation in the church of israel , in the framing and constitution of it . these rendred it their especial covenant , although it was not absolutely a new covenant , nor is it so called , but is every where called the old ; and hence the sabbath became peculiarly theirs . ( . ) it was renewed unto them materially . it was originally written in the heart of man , or concreated with the faculties of his soul ; where its light and principles being excited , guided , and variously affected with the consideration of the works of god , ) proposed unto him with an instructive ability , for that end , whose directions concurred to the making up of the entire law of creation ) was evidently directive unto all the duties which god in the first covenant required at our hands . by the entrance of sin , with the corruption and debasing of the faculties of our souls , which ensued thereon , whereby the alteration in our natures , the principal seat and subject of this law was so great , as that we lost the image of god , or that light and knowledge into our duty with respect unto him , which was necessary for us in that covenant , the law it self became insufficient , a lame and imperfect guide unto the ends of the covenant . besides , the aspectable creation , the outward medium of instructing man in the knowledge of the goodness , power and wisdom of god , being for our sin brought under the curse , and the creature into bondage , the contemplation of it would not so clearly , distinctly , and perfectly represent him unto us , as formerly . let men fancy what they please , and please themselves whilst they will with their fancies , all things both within , and without in the whole creation , were brought into such disorder and confusion by the entrance of sin , as that the law of nature was utterly insufficient to enable us unto , or to guide us in our liveing unto god , according to the tenor of the first covenant . there were , and are indeed , general notions of good and evil indelibly planted on the faculties of our souls , with a power of judging concerning our actions and moral practices , whether they are conformable unto those notions , with respect unto the superiour judgement of god. but besides the impairing of the principles of these notions before mentioned , they were of old variously obscured , perverted , and stifled , by customs , prejudices , and the power of sin in the world , so as that they were of little use as unto a due performance of covenant duties , indeed of none at all , in reference unto any acceptation with god. wherefore god erecting his church , and renewing the knowledge of himself , and mans duty towards him in the posterity of abraham , he gave unto them afresh , in the first place , the precepts of the law and covenant of nature , for the guide and rule of their obedience . and that this might now be permanent , he reduced the substance of the whole law unto ten words or commands , writing them in tables of stone , which he appointed to be sacredly kept amongst them . the law thus declared and written by him , was the same , i say , materially , and for the substance of it , with the law of our creation , or the original rule of our covenant obedience unto god. yet in it as thus transcribed , there was an innovation both in its form and principle of obligation . for as to its form or directive power , it was now made external and objective unto the mind of man , which before was principally internal and subjective . and the immediate obligation unto its observation among that people , was now from the promulgation of it on mount sinai , and the delivery of it unto them thereon . hence it was prefaced with motives peculiar to their state and condition , and its observation continually pressed on them afterwards , with arguments taken from their peculiar relation unto god ; with his love and benefits unto them . this gave it a new respect , because there was nothing originally in it , nor belonging unto it , but what was equally common unto all mankind . now this alteration in the law and covenant of creation as applyed unto the church of the israelites , did also affect the law of the sabbath which was a part of it . it was now no more to them a meer moral command only , equally regarding all mankind , but had a temporary respect given unto it , which was afterwards to be abolished and taken away . so was it with the whole law , and so was it with the sabbath in particular . to take up therefore the observation of it , as appointed in the decalogue , not as a material transcript of the law of nature meerly , but as under its renovation to the church of israel , is a groundless and unwarrantable going over into a part of abolished judaisme . for , § secondly , the law was renewed as an ingredient into that oeconomy under which god was pleased to bring his church at that time , before the exhibition of the promise , or the accomplishment of it . and sundry things are to be observed herein . ( . ) that god did not absolutely bring that people under the covenant of works in all the rigor of it , according unto its whole law and tenor , to stand or fall absolutely by its promises or threatnings . for although the law contained the whole rule of the covenant , and on the considerations to be afterwards mentioned , it is often called the covenant of god with that people , yet were they not absolutely tyed up unto it , and concluded by it , as to the eternal issue of living unto god. this arose from the interposition of the promise . for the promise of grace in christ , being given upon the first entrance of sin for the relief and salvation of the elect , and being solemnly renewed unto abraham and his seed four hundred and thirty years before the giving of the law unto his posterity , there was a blessed relief provided therein against the curse and threatnings annexed to the first covenant , for all them that betook themselves unto it , and made use of it . notwithstanding , i say , this renovation of the first covenant materially unto them , they were so far freed from its covenant terms , as that they had a relief provided against what they could not answer in it , with the consequences thereof . ( . ) from the nature and tenor of the covenant of works , so renewed amongst that people , there was begotten in their minds such a respect unto the rigor of its commands , the manner of their observance , or of obedience unto them , with the dread of its curse , awfully denounced amongst them , as brought a servile and bondage frame of spirit upon them , in all wherein they had to do with god , by vertue of the law and rule of that covenant . this frame of spirit , as that which stands in direct opposition unto the freedom and liberty purchased for us by jesus christ , to serve god in righteousness and holiness without fear all our dayes , is much insisted on by the apostle paul especially in his epistles to the romans and galatians . and in their observation of the sabbath in particular , they were under this bondage , filling them with many scrupulous anxieties , which arose not from the law of the sabbath it self as originally given unto man in the state of innocency ; but from the accommodation of the law thereof unto them , after the entrance of sin . and hereby their sabbath rest became unto them a great part of their wearying burthensome yoke , which is taken off in christ. ( . ) this law was yet proposed to that church and people in the manner and form of a covenant , and not only materially , as a law or rule . this it had from the promises and threatnings which it was attended withall . there was adjoyned unto it , do this , and live ; and the man that doth these things shall live in them ; as also , cursed is every one that continueth not in all things written in the law to do them . not that it was hereby absolutely constituted a covenant , which eventually and finally they were to live or dye by , ( for as we shewed before , there was a relief provided against that condition in the promise , ) but god gave the old covenant an especial revival , though with respect unto other ends than were originally intended in it . hence this covenant form given unto it , rendred the obedience of that people in a great measure servile , for it gendred unto bondage . ( . ) the law being attended with various explanations , and many ordinances of judgement , deduced from the principles of moral right and equity contained in it , was made the rule of the polity and government of that people , as an holy nation under the rule of god himself who was their king. for their polity for the kind of it , was a theocracy , over which god in an especial manner presided as their governour and king. and hence he affirms , that when they would choose another king over them after the manner of the nations , that they rejected him from reigning over them ; though they resolved to adhere to his laws , and the manner of government prescribed to them . and this was peculiar to that people . hence the sabbath amongst them came to have an absolute necessity accompanying it of an outward carnal observance , the neglect whereof , or acting any thing against the law of it , was to be punished with death . ( . ) unto this renovation of the covenant in the manner , and for the ends expressed , there was added a typical church state , with a great number of religious laws and ordinances , in themselves carnal and weak , but mystically significant of spiritual and heavenly things ; and instructive how to use the promise that was before given , for their relief from the rigor and curse of the law or covenant , now proposed unto them . and in all these things did the covenant of god made with that people in the wilderness consist . the foundation , matter , manner of administration , promises and threatnings of it were the same , with the covenant of works ; but they were all accommodated to their ecclesiastical and political estate , with especial respect unto their approaching condition in the land of canaan ; only there was , in the promise , new ends and a new use given unto it , with a relief against its rigor and curse . § . on the account of the accessions that were thus made to the law , and especially unto the observation of the sabbath , is it often mentioned in the scripture , as that which god had in a peculiar manner given unto the israelites , in whose especial worship it had so great a place ; many of their principal ordinances haveing a great respect unto it ; it being also , the only means of keeping up the solemnity of natural worship in their synagogues among the people : acts . . thus god sayes concerning them , that he gave them his sabbaths in the wilderness , to be a sign between him and them , ezek. . , , . and it is said of the same time , nehem. . . that he made known unto them his holy sabbath ; that is , in the manner and for the ends expressed . nor is there any need why we should say , that he gave them , intends no more , but that he restored the knowledge of the sabbath amongst them , the memory whereof they had almost lost ; although that interpretation of the expression might be justified . for he sayes no where , that he then gave his sabbaths ; but that he then peculiarly gave them unto that people ; and that for the ends mentioned . for the sabbath was originally a moral pledge and expression of gods covenant rest , and our rest in god. and now was it appointed of god , to be a sign of the especial administration of the covenant which was then enacted . hence it is said , that he gave it them as a perpetual covenant , exod. . . that they might know him to be the lord that sanctified them , v. . that is , their god according to the tenor of that covenant , which was to continue throughout their generations ; that is , until the new covenant should be brought in and established by christ. thus was it peculiarly given unto them ; and so far as it was so ; as it was a sign of their covenant , as it was then first given , so it is now abolished . for , § . the renovation and change of the covenant must and did introduce a change in the rest annexed unto it . for a sabbath , or an holy rest , belongs unto every covenant between god and man. but as for the kind and nature of it , as to its ends , use , and manner of observation , it follows the especial kind or nature of that covenant wherein we at any season walk before god. now the original covenant of works being in this representation of it on sinai , not absolutely changed , or abolished , but a afresh represented unto the people , only with a relief provided for the covenanters against its curse and severity , with a direction how to use it to another end than was first given unto it , it follows that the day of the sabbatical rest could not be changed . and therefore was the observation of the seventh day precisely continued , because it was a moral pledge of the rest of god in the first covenant . for this the instructive part of the law of our creation , from gods making the world in six dayes , and resting on the seventh did require . the observation of this day therefore was still continued among the israelites , because the first covenant was again represented unto them . but when that covenant was absolutely , and in all respects as a covenant taken away and disannulled , and that not only as to its formal efficacy , but also as to the manner of the administration of gods covenant with men , as it is under the gospel , there was a necessity that the day of rest should also be changed , as i have more fully shewed elsewhere . i say then , that the precise observation of the seventh day enjoyned unto the israelites , had respect unto the covenant of works , wherein the foundation of it was laid , as hath been demonstrated . and the whole controversie about what day is to be observed now as a day of holy rest unto the lord , is resolved fully into this enquiry , namely , what covenant we do walk before god in . § . and that we may understand the whole nature of the judaical sabbath , it must moreover be considered , that the law in general , and all the precepts of it , was the instrument of the politie of the people under the government of god , as we before observed . for all the judgements relating unto civil things , were but an application of the moral law to their state and condition . hence , was the sanction of the transgressions of it , to be punished with death . so was it in particular , with respect unto the sabbath . numb . . partly , that it might represent unto them , the original sanction of the whole law as a covenant of works , and partly to keep that stubborn people by this severity within due bounds of government . nor was any thing punished by death judicially in the law , but the transgression of some moral command . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the hand of heaven is threatned against their presumptuous transgressions of the ceremonial law , where no sacrifice was allowed . i the lord will set my face against that man , and cut him off . this also made the sabbath a yoke and a burden , that wherein their consciences could never find perfect rest. and in this sense also it is abolished and taken away . again , it was made a part of their law for religious worship , in their typical church state , in which , and whereby the whole dispensation of the covenant which they were under , was directed unto other ends. and so it had the nature of a shadow , representing the good things to come , whereby the people were to be relieved from the rigor and curse of the whole law , as a covenant . and on these reasons , new commands were given for the observation of the sabbath , new motives , ends and uses were added thereunto , every way to accommodate it to the dispensation of the covenant then in force , which was afterwards to be removed and taken away , and therewithall the sabbath it self , so far as it had relation thereunto . for the continuation of the seventh day precisely belonged unto the new representation that was made of the covenant of works . the representation of that covenant , with the sanction given unto it amongst the judgements of righteousness in the government of the people in the land of canaan , which was the lords and not theirs , made it a yoke and burden ; and the use it was put unto amongst ceremonial observances , made it a shadow ; in all which respects it is abolished by christ. to say that the sabbath as given unto the jews is not abolished , is to introduce the whole systeme of mosaical ordinances , which stand on the same bottom with it . and particularly the observation of the seventh day precisely , lyeth as it were in the heart of that oeconomy . and these things will the more clearly appear , if we consider the dealing of god with that people about the sabbath from first to last . § . the jews , some of them at least , as was before discoursed , would have not only the first revelation of the sabbath unto them , or the renovation of its command , but its first institution absolutely to have been in their station at mara ; exod. . the vanity of this pretence we have before sufficiently discovered . and whereas this was the opinion of the talmudical masters of the middle ages since christ , they seem to have embraced it on the same account whereon they have invented many other fancies . for observing that a sabbath was in esteem amongst the christians , in opposition unto them , they began to contend , that the sabbath was , as they called it , the bride of the synagogue , and belonged to themselves alone , being given secretly to them only . the vanity of this pretence we have before laid open , and so shall not again insist upon it . § . the first peculiar dealing of god with them about the sabbath , was evidently in their first station at alush , exod. . the occasion of the whole is laid down , v. , . then said the lord unto moses , behold i will rain bread from heaven for you , and the people shall go out and gather a certain rate every day , that i may prove them whether they will walk in my laws or no ? and it shall come to pass , that in the sixth day they shall prepare that which they bring in , and it shall be twice as much as they gather dayly . here is no mention of the sabbath ; nor any reason given why they should gather a double portion on the sixth day . this command therefore must needs have seemed somewhat strange unto them , if they had before no notion at all of a seventh dayes sacred rest. they must else otherwise have been at a great loss in themselves , why they must double their measure on the sixth day . however it is apparent , that either they had lost the true day they were to observe through that long bondage in aegypt , or knew not what belonged to the due observation and sanctification of it . for when the people had observed this command , and gathered a double portion of manna , to keep one part of it for the next day , although they had experience that if at another season it were kept above one day , it would putrifie , and stink , v. . the rulers of the congregation fearing some mistake in the matter , go and acquaint moses with what was done amongst them , v. . hereon moses replyeth unto them , v. . this is that which the lord hath said , to morrow is the rest of the holy sabbath unto the lord , bake that which you will bake . this is the first express mention of the sabbath unto , and amongst that people . and it sufficiently declares that this was not the absolute original of a sabbatical rest. it is only an appropriation and application of the old command unto them . for the words are not preceptive but directive . they do not institute any thing anew ; but direct in the practice of what was before . hence it is affirmed , v. . that god gave them the sabbath ; namely , in this new confirmation of it , and accommodation of it to their present condition . for this new confirmation of it , by withholding of manna on that day , belonged meerly and solely unto them , and was the especial limitation of the seventh day precisely , wherein we are not concerned who do live on the the true bread that came down from heaven . in those words therefore , to morrow is the rest of the holy sabbath unto the lord , there is a certain limitation of the day , a direction for its sanctification , as confirmed by the new sign of withholding manna , all which belonged to them peculiarly . for this was the first time that , as a people , they observed the sabbath , which in aegypt they could not do . and into this institution and the authority of it , must they resolve their practice who adhere unto the observation of the seventh day precisely . for that day is no otherwise confirmed in the decalogue , but as it had relation hereunto . § . the jews in this place fall into a double mistake about the practical observation of their sabbath . for from those words , bake that which you will bake , and seethe that which you will seethe , and that which remaineth lay up for you to be kept untill the morning ; v. . they conclude it to be unlawful to bake or seethe any thing on the sabbath day ; whereas the words have respect only to the manna that was to be preserved . and from the words of v. . see , for that the lord hath given you the sabbath , therefore he giveth you on the sixth day the bread of two dayes ; abide you every man in his place , let no man go out of his place on the seventh day ; they have made a rule , yea many rules about what motions or removals are lawful on the sabbath day , and what not . and hence they have bound themselves with many anxious and scrupulous observances ; though the injunction it self do purely and solely respect the people in the wilderness , that they should not go out into the fields to look for manna on that day ; which some of them having done , v. . an occasion was taken from thence for this injunction . and hereunto do some of the heathen writers ascribe the original of the sabbatical rest among the jews ; supposing that the seventh day after their departure out of aegypt they came to a place of rest , in remembrance whereof they consecrated one day in seven to rest and idleness ever after , whereunto they add other fictions of an alike nature . see tacit . hist. lib. . § . not long after ensued the giving of the law on sinai , exod. . that the decalogue is a summary of the law of nature , or the moral law , is by all christians acknowledged , nor could the heathens of old deny it . and it is so perfectly . nothing belongs unto that law , which is not comprized therein . nor can any one instance be given to the contrary . nor is there any thing directly , and immediately in it , but what belongs unto that law. only god now made in it , an especial accommodation of the law of their creation unto that people , whom he he was in a second work now forming for himself , isa. . , , . chap. . , . and this he did as every part of it was capable of being so accommodated . to this purpose he prefaceth the whole with an intimation of his particular covenant with them ; i am the lord thy god ; and addeth thereunto the remembrance of an especial benefit , that they and they alone were made partakers of . that brought thee out of the land of aegypt , out of the house of bondage , which he did in the pursuit of his especial covenant with abraham and his seed . this made the obligation to obedience unto the law as promulgated on mount sinai , to belong unto them peculiarly ; to us , it is only an everlasting rule , as declarative of the will of god , and the law of our creation . the obligation , i say , that arose unto obedience from the promulgation of the law on mount sinai , was peculiar unto the israelites ; and sundry things were then and there mixed with it , that belonged unto them alone . and whereas the mercy , the consideration whereof , he proposeth as the great motive unto obedience , which was his bringing them out of aegypt , with reference unto his setling of them in the land of canaan , was a typical mercy , it gave the whole law a station in the typical church state which they were now bringing into . it altered not the nature of the things commanded , which for the substance of them were all moral ; but it gave their obedience unto it a new and typical respect , even as it was the tenor of the covenant made with them in sinai , with respect unto the promised land of canaan , and their typical state therein . § . this in an especial manner was the condition of the fourth commandment . three things are distinctly proposed in it . ( . ) the command for an observance of a sabbath day , v. . remember the sabbath day to keep it holy . this contains the whole substance of the command . the formal reason whereof is contained in the last clause of it , wherefore the lord blessed the sabbath day and hallowed it . and upon the neglect of the observance of the sabbath in former generations , with a prospect on the many difficulties that would arise among the people in the observation of it for the future , as also because the foundation and reason of it in the law of creation , being principally external in the works and rest of god that ensued thereon , were not so absolutely ingrafted in the minds of men , as continually to evidence and manifest themselves , as do those of the other precepts , there is an especial note put upon it for remembrance . and whereas it is a positive precept , as is that which follows it , all the rest being negatives , it stood more in need than they of a particular charge , and special motives ; of which nature one is added also to the next command , being in like manner a positive enunciation . ( . ) secondly , there is an express determination of this sabbath to be one day in seven , without which it was only included in the original reason of it , v. , . six dayes shalt thou-labour , and do all thy work , but the seventh day is the sabbath of the lord thy god. and herein the day originally fixed in the covenant of works is again limited unto this people , to continue unto the time of the full introduction and establishment of the new covenant . and this limitation of the seventh day , was but the renovation of the command when given unto them in the way of an especial ordinance , exod. . and belongs not to the substance of the command it self . yea take the command it self without respect unto its explications elsewhere , and it expresseth no such limitation ; though vertually because of the precedent institution , exod. . it be contained in it . hence ( thirdly ) there is a prescription for the manner of its observance accommodated unto the state and condition of that people , and that two wayes , ( . ) in comprehending things spiritual under things carnal , when yet the carnal are of no consideration in the worship of god , but as they necessarily attend upon things spiritual . hence that part of the command which concerns the manner of the observation of the sabbath to be kept holy , is given out in a prohibition of bodily labour and work , or a command of bodily rest. but it is the expression of the rest of god and his complacency in his works and covenant , with the sanctification of the day in obedience to his commands , in and by the holy duties of his worship , that are principally intended in it . and this he farther intimates afterwards unto them by his institution of a double sacrifice to be offered morning and evening on that day . ( . ) in the distribution of the people into the capital persons with their relations , servants and strangers , that god would have to live amongst them , and joyn themselves unto them . in the whole it appears , that the sabbath is not now commanded to be observed , because it is the seventh day , as though the seventh day were firstly and principally intended in the command , which as we have shewed , that neither the substance of the command , nor the reason of it , with which the whole of the precept is begun and ended , will admit of ; but the seventh day is commanded to be observed , because by an antecedent institution it was made to be the sabbath unto that people , exod. . ( whence it came to fall under the command , not primarily , but reductively ) as it had been on another account from the foundation of the world. the sabbath therefore is originally commanded as one day in seven to be dedirated unto an holy rest. and the seventh day , if we respect the order of the dayes , is added , as that especial day , which god had declared that he would have at that time his sabbath to be observed on . now all these things in the law of the sabbath are mosaical ; namely , the obligation that arose unto its observation , from the promulgation of the law unto that people on sinai ; the limitation of the day unto the seventh or last of the week , which was necessary unto that administration of the covenant , which god then made use of , and had a respect unto a previous institution ; the manner of its observance suited unto that servile and bondage frame of mind which the giving the law on mount sinai did ingenerate in them , as being designed of god so to do ; the ingrafting it into the systeme and series of religious worship then in force , by the double sacrifice annexed unto it , with the various uses in , and accommodations it had unto the rule of government in the commonwealth of israel ; in all which respects it is abolished and taken away . § . god having disposed and setled the sabbath , as to the seventh day , and the manner of its observation , as a part of the covenant then made with that people , he thereon makes use of it in the same manner , and unto the same ends with the residue of the institutions and ordinances which he had then prescribed unto them . this he doth , exod. . , , , , , . and the lord spake unto moses saying , speak thou unto the children of israel , saying , verily , my sabbaths ye shall keep , for it is a sign between me and you throughout your generations , that ye may know that i am the lord that doth sanctifie you . ye shall keep the sabbath therefore , for it is holy unto you . every one that defileth it , shall surely be put to death , for whosoever doth any work therein , that soul shall be cut off from amongst his people . six dayes may work be done , but in the seventh is the sabbath of rest holy to the lord , whosoever doth any work on the sabbath day , shall surely be put to death . wherefore the children of israel shall keep the sabbath , to observe the sabbath throughout their generations , for a perpetual covenant . it is a sign between me and the children of israel for ever . for in six dayes the lord made heaven and earth , and on the seventh day he rested and was refreshed . this is the next mention of the sabbath amongst that people , wherein all that we have before laid down is fully confirmed . god had now by moses appointed other sabbaths , that is monthly and annual sacred rests to be observed unto himself . with these he now joyns the weekly sabbath , in allusion whereunto , they have that name also given unto them . he had sufficiently manifested a difference between them before . for the one he pronounced himself on mount sinai , as part of his universal and eternal law. the other he instituted by revelation unto moses , as that which peculiarly belonged unto them . the one was grounded on a reason wherein they had no more concern or interest than all the rest of mankind ; namely , gods rest on his works , and being refreshed thereon , upon the creation of the world , and the establishment of his covenant with man : the other , all built on reasons peculiar unto themselves , and that church state whereinto they were admitted . but here the sabbaths of both these kinds are brought under the same command , and designed unto the same ends and purposes . now the sole reason hereof lies in those temporary and ceremonial additions which we have manifested to have been made unto the original law of the sabbath in its accommodation to their church state , with the place which it held therein , as we shall see yet farther in particular . § . the occasion of this renovation of the command was the building of the tabernacle , which was now designed , and forthwith to be undertaken . and with respect hereunto , there was a double reason for the repetition of this command . first , because that work was for an holy end , and so upon the matter an holy work ; and whereon the people were very intent ; hence they might have supposed , that it would have been lawfull for them to have attended unto it on the sabbath dayes . this therefore god expresly forbids , that they might have no pretence for the transgression of his command . and therefore is the penalty annexed unto it , so expresly here appointed and mentioned . secondly , as the tabernacle now to be built , was the only seat of that solemn instituted worship which god was now setting up amongst them ; so the sabbath being the great means of its continuance and performance , this they were now to be severely minded of , lest by their neglect and forgetfulness thereof , they might come to a neglect and contempt of all that worship , which was as it were built upon it . and as we observed before more than once , the weekly sabbath being inserted into the oeconomy of their laws , as to the matter of works and rest , it is comprized in the general with other feasts called sabbaths also . verily , my sabbaths ye shall keep . and in this regard they are all cast together by our apostle , col. . . and the sabbath dayes . and they who by vertue of this and the like commands , would bind us up to the judaical sabbath , do certainly lose both that , and all other ground for the observance of any sabbath at all . for look in what respects it is joyned with the other sabbaths by moses , in the same it is taken away with them by the apostle . § . there is a treble appropriation of the weekly sabbaths in this place made unto the church of the israelites . ( . ) in that the observation of it is required of them in their generations , that is , during the continuance of that church state , which was to abide to the coming of christ. for what was required of them in their generations , as it was required , was then to expire and be abolished . ( . ) that they were to observe it , as a perpetual covenant , or as a part of that covenant which god then made with them , which is called everlasting , because it was to be so unto them , seeing god would never make any other peculiar covenant with them . and whereas all the statutes and ordinances that god then gave them belonged unto , and altogether entirely made up that covenant , some of this , as this especial command for the sabbath , and that of circumcision , are distinctly called the covenant , and ceased with it . ( . ) it was given unto them as an especial pledge of the covenant that god then made with them , wherein he rested in his worship , and brought them to rest therein in the land of canaan , whereby they entred into gods rest. hence it is called a sign between them . v. , , which is repeated and explained , ezek. . . a sign it was , or an evident expression of the present covenant of god , between them and him ; not a sacramental or typical sign of future grace in particular ; any otherwise than as their whole church constitution , and their worship in general whereof by these means it was made a part , were so ; that is , not in it self or its own nature , but as prescribed unto them . and a present sign between god and them it was upon a double account . ( . ) on the part of the people ; their assembling on that day for the celebration of the worship of god , and the avowing him alone therein to be their god , was a sign , or an evident express acknowledgement that they were the people of the lord. and this doth not in the least impeach its original morality ; seeing there is no moral duty , but in its exercise or actual performance may be so made a sign . ( . ) on the part of god , namely , that it was he who sanctified them . for by this observance , they had a visible pledge that god had separated them unto , and for himself ; and therefore had given them his word and ordinances , as the outward means of their further sanctification to be peculiarly attended unto on that day . and on these grounds it is , that god is elsewhere said to give them his sabbaths , to reveal them unto them , as their peculiar priviledge and advantage . and their priviledge it was . for although in comparison of the substance and glory of things to be brought in by christ , with the liberty and spirituality of gospel worship , all their ordinances and institutions were a yoke of bondage , yet considering their use , with their end and tendency , compared with the rest of the world at that time , they were an unspeakable priviledge , psal. . v. , . however therefore the sabbath was originally given before unto all mankind ; yet god now by the addition of his institutions to be observed on that day whereby he sanctified the people , made an enclosure of it , so far unto them alone . lastly , here is added a peculiar sanction under the penalty of death . he that transgresseth it shall surely be put to death , v. . god sometimes threatneth cutting off and extermination unto persons , concerning whom yet the people had no warranty to proceed capitally against them ; only he took it upon himself , as the supream legislator and rector of that people , to destroy them and cut them off , as they speak , by the hand of heaven . but where ever this expression is used , he shall surely be put to death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dying he shall dye , there the people , or the judges among them are not only warranted , but commanded to proceed judicially against such an offendor . and in this respect it belonged unto that severe government which that people stood in need of , as also to mind them of the sanction of the whole law of creation as a covenant of works , with the same commination of death unto all transgressors . in all these regards , the sabbath was judaical , and is absolutely abolished and taken away . § . the command is renewed again , exod. . . six dayes thou shalt work , but on the seventh day thou shalt rest , in earing time and in harvest thou shalt rest . earing time and harvest are the seasons wherein those who till the ground , are most intent upon their occasions , and do most hardly bear with intermissions , because they may be greatly to their dammage . wherefore they are insisted on , or specified , to manifest that no avocation nor pretence can justifie men in working or labour on that day . for by expressing earing and harvest all those intervenings also are intended in those seasons , whereon damage and loss might redound unto men , by omitting the gathering in of their corn. and it should seem on this ground , that on that day , they might not labour neither to take it away before a flood , nor remove it from an approaching fire . so some of the masters think , although our saviour convince them from their own practice , in relieving cattel fallen into pits on that day , luke . . and by loosing them that were tyed to lead them to watering , chap. . . that they did not conceive this universally , to be the intendment of that law , that in no case , any work was to be done . and it seems they were wiser for their asses in those dayes , than the poor wretch was for himself in latter ages , who falling into the jakes at tewkesbury on that day , would not suffer himself to be drawn out , if the story be truely reported in our chronicles . in general , i doubt not but that this additional explanation in a way of severity , is in its proper sense purely judaical , and contains something more of rigidness , that is required by the law of the sabbath as purely moral . § . mentioned it is again with a new addition , exod. . , . six dayes shall work be done , but on the seventh day there shall be to you an holy day , a sabbath of rest unto the lord : whosoever doth work therein shall be put to death . ye shall kindle no fire throughout your habitations on the sabbath day . here again the penalties , and the prohibition of kindling fire are mosaical ; and so is , on their account , the whole command , as here renewed , though there be that in it , which for the substance of it , is moral . and here the seventh day precisely is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holiness unto them ; ( or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a convocation of holiness ; an holy convocation as it is expressed , levit. . . where these words are again repeated ) whose profanation was to be avenged with death . the prohibition also added about kindling of fire in their habitations hath been the occasion of many anxious observances among the jews . they all agree that the kindling of fire for profit and advantage , in kilns , and oasts for the making of brick , or drying of corn , or for founding or melting mettals , is here forbidden . but what need was there that so it should be ; seeing all these things are expresly forbidden in the command in general , thou shalt do no manner of work ; somewhat more is intended . they say therefore , that it is the kindling of fire for the dressing of victuals ; and this indeed seems to be the intendment of this especial law ; as the manna that was to be eaten on the sabbath , was to be prepared on the parasecue . but withal i say , this is a new additional law , and purely mosaical ; the original law of the sabbath making no entrenchment on the ordinary duties of humane life , as we shall see afterwards . whether it forbad the kindling of fire , for light and heat , i much question the present jews in most places employ christian servants about such works . for the poor wretches care not what is done to their advantage ; so they do it not themselves . but these and the like precepts belonged unquestionably unto their paedagogie , and were separable from the original law of the sabbath . § . lastly , the whole matter is stated , deut. . . where after the repetition of the commandment , it is added ; and remember that thou wast a servant in the land of aegypt , and that the lord thy god brought thee out thence , through a mighty hand , and by a stretched out arm ; therefore the lord thy god commanded thee to keep the sabbath day . the mercy and benefit they had received in their deliverance from aegypt is given as the reason , not why they should keep the sabbath , as it was proposed as a motive unto the observation of the whole law in the preface of the decalogue ; but wherefore god gave them the law of it , to keep and observe . therefore the lord thy god commanded thee to keep the sabbath . now the reason of the command of a sabbatical rost absolutely , god had every where declared to be , his making the world in six dayes , and resting on the seventh . the mention whereof in this place is wholly omitted ; because an especial application of the law unto that people is intended . so that it is evident , that the mosaical sabbath was on many accounts , and in many things distinguished from that of the decalogue , which is a moral duty . for the deliverance of the people out of aegypt , which was a benefit peculiar unto themselves , and typical of spiritual mercies unto others , was the reason of the institution of the sabbath as it was mosaical , which it was not nor could be of the sabbath absolutely ; although it might be pressed on that people as a considerable motive , why they ought to endeavour the keeping of the whole law. § . from all that hath been discoursed , it appears . that the observation of the seventh day precisely from the beginning of the world , belonged unto the covenant of works ; not as a covenant , but as a covenant of works , founded in the law of creation ; and that in the administration of that covenant , which was revived , and unto certain ends reinforced unto the church of israel in the wilderness , it was bound on them by an especial ordinance to be observed throughout their generations , or during the continuance of their church state. moreover , that as to the manner of the observance required by the law , as delivered on mount sinai , it was a yoke and burden to the people , because that dispensation of the law , gendred unto bondage , gal. . . for it begot a spirit of fear and bondage in all that were its children , and subject unto its power . in this condition of things , it was applyed unto sundry ends in their typical state , in which regard it was a shadow of good things to come . and so also was it in respect of those other additional institutions , and prohibitions which were inseparable from its observation amongst them , whereof we have spoken . on all these accounts i doubt not but that the mosaical sabbath and the manner of its observation is under the gospel utterly taken away . but as for the weekly sabbath , as required by the law of our creation , reinforced in the decalogue the summary representation of that great original law , the observation of it is a moral duty , which by divine authority is translated unto another day . § . the ancient jews have a saying , which by the later masters is abused , but a truth is contained in it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sabbath gives firmitude and strength to all the affairs of this world. for it may be understood of the blessing of god , on the due observation of his worship on that day . hence it was they say , that any young clean beast that was to be offered in sacrifice , must continue seven dayes with the damm , and not be offered until the eighth , levit. . . that a child was not to be circumcised until the eighth day , that there might be an interposition of a sabbath for their benediction . and it is not unlikely that the eighth day was also signalized hereby , as that which was to succeed in the room of the seventh , as shall be manifested in our next discourse . the fifth exercitation of the lords-day . ( ) a summary of what hath been proved , a progress to the lords-day . ( ) the new creation of all things in christ , the foundation of gospel-obedience and worship . ( ) the old and new creation compared ( ) the old and new covenant . ( ) distinct ends of these covenants . ( ) supposition of the heads of things before confirmed . ( ) foundation of the lords-day on those suppositions . ( ) christ the ●uthor of the new creation ; his works therein ( ) his rest from his works the indication of a new day of rest. ( ) observed by the apostles . ( ) proof of the lords-day from heb. . proposed . ( ) the words of the text. ( ) esign of the apostle in general . ( ) his answer unto an objection ; with his general argument . ( ) the nature of the rests treated on by him . ( ) the church under the law of nature , and its rest. ( ) the church under the law of institution , and its rest. ( ) the church under the gospel , and its rest. ( ) the foundation of it . ( ) christ his works , and his rest , intended heb. . ( ) this farther proved by sundry arguments . ) what were his works whereby the church was founded . ( ) his entrance into his rest , not in his death , but in his resurrection . ( ) the day of rest limited and determined hereby . ( ) the sabbatism that remains for the people of god. ( ) the sending of the holy ghost . ( ) church assemblies on the first day of the week . ( ) the lords-day , rev. . . ( ) the sum of the preceding discourse . ( ) necessity of the religious observation of one day in seven . ( ) blessing of god on the church-worship on the first day . ( ) of the seventh day sabbath , judaism restored in it . of the ebionites . ( ) schisms perpetuated by the opinion of the seventh day sabbath ( ) penalty of the law reinforced with it . ( ) the whole legal . § . how the creation of all things was finished . and the rest of god and man that ensued thereon , hath been declared . it hath also in part , and sufficiently as unto our present purpose , been evidenced , how the great ends of the creation of all , in the glory of god , and the blessedness of man in him , with the pledge thereof in a sabbatical rest , were for a season as it were defeated and disappointed by the entrance of sin , which brake the covenant that was founded in the law of creation , and rendred it useless unto those ends . for the law became weak through sin , and the flesh , or the corruption of our nature that ensued thereon , rom. . . hence it could no more bring man to rest in god. but yet a continuation of the obligatory force of that law and covenant , with the direction of it unto other ends and purposes , than at first given unto them , was under the old testament designed of god , and hath been declared also . hence was the continuation of the original sabbatical rest , in the church of israel , with the especial application of its command unto that people , insisted on in the preceding discourse . in this state of things , god had of old determined the renovation of all by a new creation ; a new law of that creation , a new covenant , and a new sabbatical rest , unto his own glory by jesus christ ; and these things are now to be discussed . § the renovation of all things by jesus christ is prophesied of end foretold , as a new creation of all , even of the heavens and the earth , and all things contained in them , psal. . , . chap. . . pet. hence the state of things to be introduced thereby , was under the old testament called the world to come , heb. . . so it is still called by the jewish masters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so kimchi amongst other expositions of the title of psal. . a psalm or song for the sabbath day , addes this , as that which the most antient rabbins fixed on , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they interpreted it of the world to come , which shall be wholly sabbath and rest , and these are the dayes of the messiah . a spiritual rest it is they intend , and not a cessation of a sabbath-day in particular ; seeing in the prophesie of the new temple , or church-state in those dayes , there is especial direction given for the service of the sabbath-day , ezek. . . and this renovation of all things is said accordingly to be accomplished in christ , cor. . , . old things are past away , behold all things are become new ; the old law , old covenant , old worship , old sabbath , all that was peculiar unto the covenant of works as such , in the first institution of it , and its renewed declaration on mount sinai , all are gone , and antiquated . what now remains of them as to any usesulness in our living to god , doth not abide on the old foundation , but on a new disposition of them , by the renovation of all things in christ. for in the dispensation of the fulness of times . god gathered unto an head all things in christ , both which are in heaven , and which are on earth , even in him , ephes. . . the whole old creation , as far as it had any thing in its self , or its order , that belonged unto , or communicated any thing towards our living unto god and his glory , is disposed anew in christ jesus unto that end. but this renovation of all , which is the foundation of all our acceptable obedience unto god , and of his present worship , consists principally in the regeneration of the elect , making them new creatures , and the erection of a new church-state thereby to the glory of god. now this new creation of all must answer unto all the ends of the old , in reference unto the glory of god , and the good of them who are partakers of it ; otherwise it would not be so rightly called , nor answer the declared ends of it , which was to gather all things to an head in christ jesus . for what was lost by sin , as to the glory of god in the old creation , in this , was to be repaired and recovered . § . we may then , as the foundation of our present discourse , consider how these things answer unto one another . first , the old creation comprized in it the law of the obedience of all creatures unto god. this was therein and thereby implanted on their natures , with inclinations , natural , or moral , unto the observation of it . and thus must it be also in the new creation , as unto the subject of it , which is the church . this law of the old creation unto man , consisted principally in the image of god in him , and con-created with him . for hereby did he both know his duty , and was enabled to perform it , and was acquainted with his relation unto god , and dependance upon him , which rendred it necessary and indispensible . but this law in the state of creation , fell under a double consideration , or had a double use ; first of rule , and then as a principle . as a rule , the light that was in the mind of man , which was a principal part of the image of god in him , acquainted him with his whole duty , and directed him in the right performance of it . as a principle , it respected the ability that the whole man was endowed withall , to live to god according to his duty . this law , as to its first use , being much impaired , weakned , and in a great measure made useless by sin , god was pleased to restore it in the vocal revelation of his will , especially in the decalogue , which with his own finger he wrote in tables of stone . in answer hereunto , a new law of obedience is introduced by the new creation in christ jesus . and this principally consisted in the renovation of the image of god in the new creatures , which was lost by sin : for they are renewed in the spirit of their minds , and do put on that new man , which after god is created in righteousness and true holiness , ephes. . , . and this fully answers the first law , as it was a principle of light , and power , unto obedience . and in a great measure it supplys the loss of it , as it was a rule also ; for there is a great renovation thereof in god's writing his law in our hearts , not here to be insisted on . but in this new creation god designed to gather up all that was past , in the old , and in the law thereof , and in the continuation of it by writing under the old testament , unto one head in christ. wherefore he brings over in this state , the use of the first law , as renewed and represented in tables of stone for a directive rule of obedience unto the new creature ; whereby the first original law is wholly supplyed . hereunto he makes an addition of what positive laws he thinks meet , as he did also under the old law of creation , for the tryal of our obedience , and our furtherance in it . so the moral law of our obedience is in each condition , the old and the new , materially the same ; nor is it possible that it should be otherwise . but yet this old law , as brought over into this new estate , is new also . for all things are become new . and it is now the rule of our obedience , not meerly and absolutely unto god as the creator , the first cause and last end of all , but as unto god in christ bringing of us into a new relation unto himself . in the renovation then of the image of god in our souls , and the transferring our of the moral law as a rule accompanied with new distinct principles , motives and ends , doth the law of the new creation consist , and fully answer the law of the first , as it was a principle and a rule , each of them having their peculiar positive laws annexed unto them . § . secondly , the law of creation had a covenant included in it , or inseparably annexed unto it . this also we have before declared , and what belonged thereunto , or ensued necessarily thereon . thus therefore must it be also in the new creation , and the law thereof : yea because the covenant is that which as it were gathereth all things together , both in the works and law of god , and our obedience , disposing them into that order which tendeth to the glory of god , and the blessedness of the creatures in him ; this is that which in both creations is principally to be considered . for without this , no end of god in his works , or law , could be attained , nor man be made blessed in a way of righteousness and goodness unto his glory . and the law of creation no otherwise failed , nor became useless as to its first end by sin , but that the covenant of it was thereby broken and rendred useless , as to the bringing of man unto the enjoyment of god. this therefore was principally regarded in the new creation , namely the making , confirming , and ratifying of a new covenant . and the doing hereof was the great promise under the old testament , jerem. . . whereby the believers who then lived , were made partakers of the benefits of it . and the confirming of this covenant in and by christ , is expressed as a part of the new creation , heb. . . and it is indeed comprehensive of the whole work of it . § . thirdly , the immediate end of the old covenant , was to bring man by due obedience unto the rest of god. this god declared in , and unto his inbred native light , by his works and his rest that ensued thereon , and the day of rest which he instituted as a pledge thereof , and as a means of attaining it , by that obedience which was required in the covenant . this we have before declared , and this was the true original and end of the first sabbatical rest. all these things therefore must have place also in the new covenant , belonging unto the new creation . the immediate end of it , is our entring into the rest of god , as the apostle proves at large , heb. . but herein we are not absolutely to enter into gods rest , as a creator and rewarder , but into the rest of god in christ , the nature whereof will be fully explained in our exposition of that chapter . for obedience is now to be yielded unto god , not absolutely , but to god in christ , and with that respect therefore are we to enter into rest. the foundation hereof must lye in the works of god in the new creation , and the complacency with rest which he took therein . for all our rest in god , is founded in his own rest in his works . for a pledge hereof , a day of rest must be given and observed ; the reasons and necessity whereof we have explained and confirmed in our preceding discourses . this , as hath been shewed , originally was the seventh day of the week . but as the apostle tells us in another case , the priesthood being changed , there must also of necessity a change of the law ensue ; so the covenant being changed , and the rest which was the end of it being changed , and the way of entring into the rest of god being changed , a change of the day of rest must of necessity thereon ensue . and no man can assert the same day of rest precisely to abide , as of old , but he must likewise assert the same law , the same covenant , the same rest of god , the same way of entring into it , which yet , as all acknowledge , are changed . the day first annexed unto the covenant of works , that is , the seventh day , was continued under the old testament , because the outward administration of that covenant was continued . a relief indeed was provided against the curse and penalty of it , but in the administration of it , the nature , promises , and threatnings of that covenant , though with other ends and purposes , were represented unto the people . but now that covenant being absolutely abolished , both as to its nature , use , efficacy and power , no more to be represented nor proposed unto believers , the whole of it , and its renewed administration under the old testament being removed , taken away , and disappearing , heb. . the precise day of rest belonging unto it , was to be changed also ; and so it is come to pass . § . we must here suppose what hath been before proved and confirmed . there was a day of holy rest unto god , necessary to be observed by the law and covenant of nature , or works ; neither was or could either of them be compleat without it , looking on them as the rule and means of mans living unto god , and of his coming to the enjoyment of him . that this day was in the innate right of nature , as directed by the works of god , designed and proposed unto it for that purpose to be one day in seven . this was it to learn , and this it did learn from gods creating the world in six dayes , and resting on the seventh ; for god affirms every where , that because he did so , therefore it was the duty of man to labour on six dayes , as his occasions do require , and to rest on the seventh . this therefore they were taught by those works and rest of god , or it could not be proposed as the reason of their suitable practice ; and for this end did god so work and rest. the law therefore of this holy rest he reneweth in the decalogue , amongst those other laws , which being of the same nature and original , namely branches of the law of our creation , were to be unto us moral and eternal . for god would no longer entrust his mind and will in that law unto the depraved nature of man , wherein , if he had not in the best , often guided and directed it by fresh extraordinary revelations , it would have been of little use to his glory ; but committed it by vocal revelation to the minds of the people , as the doctrinal object of their consideration , and recorded it in tables of stone . moreover , the nature of the first covenant , and the way of gods instructing man in the condition of it by his works and rest , had limited this holy day unto the seventh day , the observation whereof was to be commensurate unto that covenant , and its administration , however the outward forms thereof might be varied . § . on these suppositions we lay , and ought to lay the observation of the lords day under the new testament , according to the institution of it , or declaration of the mind of christ , who is our lord and law-giver concerning it . . a new work of creation , or a work of a new creation is undertaken and compleated , isa. . . chap. . , . pet. . . rev. . . rom. . , . cor. . . gal. . . . this new creation is accompanied with a new law , and a new covenant ; or the law of faith , and the covenant of grace , rom. . . chap. . , , . jer. . , , . heb. . , , , , , . . unto this law and covenant a day of holy rest unto the lord doth belong , which cannot be the same day with the former , no more than it is the same law , or the same covenant , which were originally given unto us , heb. . . rev. . . . that this day was limited and determined to the first day of the week by our lord jesus christ , is that which shall now further be confirmed ; only i must desire the reader to consider , that whereas the topical arguments whereby this truth is confirmed , have been pleaded , improved , and vindicated by many of late , i shall but briefly mention them , and insist principally on the declaration of the proper grounds and foundations of it . § . as our lord jesus christ , as the eternal son and wisdom of the father , was the immediate cause , and author of the old creation , joh. . . col. . . heb. . , . so as mediatour , he was the author of this new creation , heb. . , . he built the house of god ; he built all these things , and is god. herein he wrought , and in the accomplishment of it , saw of the travail of his soul , and was satisfied , isa. . . that is , he rested and was refreshed . herein he gave a new law of life , faith , and obedience unto god , isa. . . not by an addition of new preceps to the moral law of god , not virtually comprized therein , and distinct from his own positive institutions of worship , but in his revelation of that new way of obedience unto god in and by himself , with the especial causes , means , and ends of it , which supplyes the use and end whereunto the moral law was at first designed , rom. . , . chap . , . whereby he becomes the author of eternal salvation unto all that do obey him , heb. . . this law of life and obedience , he writes by his spirit in the hearts of his people , that they may be willing in the day of his power , psal. . . cor. . , . heb. . not at once , and in the foundation of his work actually , but only in the causes of it . for as the law of nature should have been implanted in the hearts of men in their conception , and natural nativity , had that dispensation of righteousness continued ; so in the new birth of them that believe in him , is this law written in their hearts in all generations , joh. . . hereon was the covenant established , and all the promises thereof , of which he was the mediatour , heb. . . and for an holy day of rest , for the ends before declared , and on the suppositions before laid down , evincing the necessity of such a day , he determined the observation of the first day of the week . for , § . first , on this day he rested from his works , in and by his resurrection ; for then had he laid the foundation of the new heavens , and new earth , and finished the works of the new creation , when all the stars sang together , and all the sons of god shouted for joy . on this day he rested from his works , and was refreshed , as god did , and was from his . for although he worketh hitherto , in the communication of his spirit and graces , as the father continued to do in his works of providence , after the finishing of the works of the old creation , though these works belonged thereunto ; yet he ceaseth absolutely from that kind of work whereby he laid the foundation of the new creation : henceforth he dieth no more . and on this day was he refreshed in the view of his works , for he saw that it was exceeding good . now as gods rest , and his being refreshed in his work , on the seventh day of old , was a sufficient indication of the precise day of rest , which he would have observed under the administration of that original law and covenant ; so the rest of our lord jesus christ , and his being refreshed in and from his works on the first day , is a sufficient indication of the precise day of rest , to be observed under the dispensation of the new covenant now confirmed and established . and the church of christ could not pass one week under the new testament , or in a gospel-state of worship , without this indication . for the judaical sabbath , as sure as it was so , and as sure as it was annexed unto the mosaical administration of the covenant , was so far abolished , as not to oblige really the disciples of christ in conscience unto the observation of it , whatever any of them might for a season apprehend . and if a new day was not now determined , there was no day or season appointed , for an observance of an holy rest unto the lord , nor any pledge given us of our entring into the rest of christ. and those who say , that it is required that some time be set apart unto the ends of a sabbatical rest , but that there is no divine indication of that time , when , not what it is , or shall be , if we consider what are the ends of such a rest , as before declared , must allow us to expect firmer proofs of their uncouth assertion , than any as yet we have met withall . § . accordingly , this indication of the gospel day of rest and worship , was embraced by the apostles , who were to be as the chief corner-stones , the foundation of the christian church . for immediately hereon they assembled themselves on that day , and were confirmed in their obedience by the grace of our lord , in meeting with them thereon , joh. . , . and it seems that on this day only he appeared unto them , when they were assembled together , although occasionally he shewed himself to sundry of them at other seasons . hence he left thomas under his doubts an whole week , before he gave him his gracious conviction , that he might do it in the assembly of his disciples on the first day of the week . from which time forward this day was never without its solemn assemblies , as shall further be cleared afterwards . § . now because i am perswaded that the substance of all that we have laid down and pleaded for , in all the preceding discourses , especially in what we have proposed concerning the foundation and causes of the lords-day , is taught by the apostle paul in his epistle to the hebrews , chap. . i shall present unto the reader the sum of his design and scope in that place , from vers . . to vers . . with an application of it unto our present purpose ; referring him yet , for farther satisfaction , unto our full exposition of the chapter it self . for this place is touched on by all who have contended about the original and duration of the sabbatical rest , but not yet that i know of diligently examined by any . i shall not fear to lay much of the weight of the cause wherein i am engaged upon it , and therefore shall take a view of the whole context , and the design of the apostle therein . § . the words of the apostle are ; for we which have believed do enter into rest , as he said , as i have sworn in my wrath , if they shall enter into my rest : although the works were finished from the foundation of the world . for he spake in a certain place of the seventh day on this wise , and god did rest the seventh day from all his works . and in this place again , if they shall enter into my rest. seeing therefore it remaineth taht some must enter therein , and they to whom it was first preached , entred not in because of unbelief : again , he limiteth a certain day , saying , in david , to day , after so long a time ; as it is said , to day if you will hear his voice , harden not your hearts . for if jesus had given them rest , then wonld he not afterwards have spoken of another day . there remaineth therefore a rest to the people of god. for he that is entred into his rest , he hath also ceased from his own works , as god did from his , heb. . v. , , , , , , , , . § . the design of the apostle in this discourse , is to confirm what he had laid down , and positively asserted in the beginning of the chapter . now this is , that there is yet under the gospel a promise of entring into the rest of god , left or remaining unto believers ; and that they do enter into that rest , by mixing the promise of it with faith. this he declares ; and the declaration of it was usefull unto , and necessary for the hebrews . for he lets them know , that notwithstanding their present , and antient enjoyment of the land of canaan , with the worship and rest of god therein , which their forefathers fell short of by their unbelief , they were under a new tryal , a new rest being proposed unto them in the promise this he proves by a testimony out of the th . psalm , the words whereof he had insisted on at large chap. . and doth so again in this . but the application of that testimony unto his purpose , is obnoxious to a great objection ; for the rest mentioned in that psalm , seems to be a rest long since past and enjoyed , either by themselves or others . they therefore could have no new or fresh concernment in it , nor be in danger of coming short of it . and if this were so , all the arguments and exhortations of the apostle in this place , must needs be weak and incogent , as drawn from a mistaken and misapplyed testimony . § . to remove this objection , and thereby confirm his former assertions and exhortations thereon , is the design of the apostle in this discourse . to this end he proceeds unto the exposition and vindication of the testimony it self , which he had cited out of the psalms . and herein he shews from the proper signification of the words , from the time when they were spoken , and the persons to whom , that no other rest was intended in them , but what was now by him proposed unto them , as the rest of god and his people , in the gospel . the general argument which to this purpose he insists upon , consists in an enumeration of all the several rests of god and his people , which are mentioned in the scriptures . for from the consideration of them all , he proves that no other rest could be intended in the words of david , but only the rest of the gospel , whereinto they enter who do believe . moreover , from that respect which the ●●●ds of the psalmist have unto the other foregoing rests of god and his people , he manifests that they 〈◊〉 were appointed of god , to be representations of that spiritual rest which was now brought in and established . this is the general design of this discourse . in pursuit hereof , he declares in particular , ( ) that the rest mentioned in the psalm , is not that which ensued immediately on the creation of all things . this he evinceth , because it was spoken of afterwards , a long time after , and that to another purpose , v. , . ( ) that it was not the rest of the land of canaan , because that was not entred into by them unto whom it was first proposed and promised ; for they came short of it by their unbelief , and perished in the wilderness ; but this rest which is now afresh proposed is such , as the people of god must and will enter into , v. , . ( ) whereas it may be objected , that although the wilderness generation entred not in , yet their posterity did so under the conduct of joshua , v. . he answers , that this rest in the psalm being proposed and promised in david so long a time , ( above years ) after the people had quietly possessed the land whereinto they were conducted by joshua , it must needs be that another rest then yet to come , was intended in those words of the psalmist , v. . and ( ) to conclude his argument , he declareth that this new rest had a new peculiar foundation , which the other had no interest or concernment in , namely his ceasing from his works , and entring into his rest , who is the author of it , verse . this is his way and manner of arguing for the proof of what he had before laid down , and which he issueth in that conclusion , verse . there remaineth therefore a rest for the people of god. § . but we must yet further consider the nature of the several rests here discoursed of by the apostle , which will give light and confirmation unto what we have before discoursed . to this purpose will the ensuing propositions taken from the words conduce : as , . the rest of god is the foundation and principal cause of our rest. hence in general it is still called gods rest ; if they shall enter into my rest ; it is on some account or other gods rest before it is ours : not the rest only which he hath appointed , commanded , and promised unto us , but the rest wherewith himself rested , as is plainly declared on every head of the rests here treated of . and this confirms that foundation and reason of a sabbatical rest which we have laid down in our third exercitation . gods rest is not spoken of absolutely , with respect unto himself only , but with reference unto an appointed rest that ensued thereon , for the church to rest with him in . hence it follows , that the rests here mentioned are as it were double , namely the rest of god himself , and the rest that ensued thereon for us to enter into . for instance , at the finishing of the works of creation , which is first proposed , god ceased from his works , and rested . this was his own rest , the nature whereof hath been before declared : he rested on the seventh day ; but this was not all , he blessed it for the rest of man , a rest for us ensuing on his rest , an expressive representation of it , and a pledge of our entring into , or being taken into a participation of the rest of god. . the apostle proposeth the three-fold state of the church unto consideration : ( ) the state of it under the law of nature or creation . ( ) the state of it under the law of institutions , and carnal ordinances . ( ) that then introducing under the gospel . accordingly have we distinguished our discourses concerning a sabbatical rest , in our third , and fourth , and this present exercitation . to each of these he assigns a distinct rest of god , a rest of the church , entring into gods rest , and a day of rest , as the means and pledge thereof . and withall he manifests that the two former were ordered to be previous representations of the latter , though not equally , nor on the same account . first , he considers the church and the state of it under the law of nature , before the entrance of sin ; and herein he shews first that there was a rest of god in it ; for saith he , the works were finished from the foundation of the world , and god did rest from all his works , verse , . as the foundation of all , he layeth down first the works of god. for the church and every peculiar state of the church is founded in the work , some especial work of god , and not meerly in a law or command . the works saith he , were finished from the foundation of the world ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the works ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the work , that is of god , the effect of his creating power , was finished or compleated ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the foundation of the world : a periphrasis of the six original dayes , wherein time , and all things measured by it , and existent with it , had their beginning . this work of god , as hath been proved exercit. . was the foundation of the church in the state of nature , and gave unto it the entire law of its obedience . on this work and the compleating of it , ensued the rest of god himself , verse . god rested the seventh day from all his works . this rest of god , and his refreshment he took in his works , as comprizing the law and covenant of our obedience , have been explained already . but this alone doth not confirm nor indeed come near the purpose or argument of the apostle . for he is to speak of such a rest of god , as men might enter into , as was a foundation of rest unto them , or otherwise his discourse was not concerned in it ; whereupon by ●●citation of the words of moses from gen. . . he tells us , that this rest of god was on the seventh day , which god accordingly blessed and san●tified , to be a day of rest unto man. so that in this state of the church there were three things considerable ; ( ) the rest of god himself on his works , wherein the foundation of the church was laid . ( ) a rest proposed unto man to enter into with god , wherein lay the duty of the church . and ( ) a day of rest , the seventh day , as a remembrance of the one , and a means and pledge of the other . and herewith we principally confirm our judgement , in the sabbaths beginning with the world. for without this supposition , the mentioning of gods work and his rest , no way belonged to the purpose of our apostle . for he discourseth only of such rests as men might enter into , and have a pledge of . and there was no such thing from the foundation of the world , unless the sabbath were then revealed : nor is it absolutely the work and rest of god , but the obedience of men , and their duty , with respect unto them , which he considers . and this could not be , unless the rest of god was proposed unto men to enter into , from the foundation of the world . § . secondly , the apostle considers the church under the law of institutions ; and herein he representeth the rest of the land of canaan , wherein also the three distinct rests before-mentioned do occurre . . there was in it a rest of god. this gives denomination to the whole : he still calls it his rest ; if they shall enter into my rest. and the prayer about it was , arise o lord into thy rest , thou and the ark of thy strength , or the pledge of his presence and rest. and this rest also ensued upon his work , for god wrought about it works great and mighty , and ceased from them when they were finished . and this work of his answered in its greatness unto the work of creation , whereunto it is compared by himself , isa. . , . i am the lord thy god that divided the sea , whose waves roared , the lord of hosts is his name , and have put my words in thy mouth , and have covered thee in the shadow of my hand , that i may plant the heavens , and lay the foundation of the earth , and say unto zion thou art my people . the dividing of the sea whose waves roared , is put by a synecdoche for the whole work of god , preparing a way for the church-state of that people in the land of canaan . and this he compares to the work of creation , in planting the heavens , and laying the foundation of the earth . for although those words are but a metaphorical expression of the political and church-state of that people , yet there is an evident allusion in them unto the original creation of all things . this was the work of god , upon the finishing whereof , he entred into his rest , in the satisfaction and complacency that he had therein . for after the erection of his worship in the land of canaan , he sayes of it , this is my rest , aná here will i dwell . . god being thus entred into his rest. in like manner as formerly , two things ensue thereon : ( ) that the people are invited and encouraged to enter into the rest of god. this the apostle treats concerning in this and the foregoing chapter . and this their entrance into rest , was their coming by faith and obedience into a participation of the worship of god wherein he rested , as a means and pledge of their everlasting rest in him . and although some of them came short hereof , by reason of their unbelief , yet others entred into it under the conduct of joshua . ( ) both these , his own rest , and rest of the people , god expressed by appointing a day of rest. this he did , that it might be a token , sign , and pledge , not now , as given to this people absolutely of his first rest at the creation , but of his present rest in his instituted worship ; and to be a means in the solemn observation of that worship , to farther their entrance into his rest eternally . hence had the seventh day a peculiar institution among that people , whereby it was made to them , a sign and token , that he was their god , and they were his people . and here lies the foundation of all that we have before discoursed concerning the judaical sabbath , in our fourth exercitation . it is true , this day was the same in order of the dayes , with that before observed ; namely , the seventh day of the week . but it was now re-established upon new considerations , and unto new ends and purposes . the time of the change of the day was not yet come ; for this work was but preparatory for a greater . and the covenant whereunto the seventh day was originally annexed , being not yet to be abolished , that day was not to be yet changed , nor another to be substituted in the room of it . hence this day became now to fall under a double consideration : first , as it was such a proportion of time as was requisite unto the worship of god , and appointed as a pledge of his rest in his covenant . secondly , as it received a new institution , with superadded ends and significations , as a token and pledge of gods rest in the law of institutions , and the worship erected therein . so both these states of the church , had these three things distinctly ; a rest of god on his works for their foundation ; a rest in obedience and worship for man to enter into ; and a day of rest as a pledge and token of both the other . § . thirdly , the apostle proves from the words of the psalmist , that there was yet to be a third state of the church ; an especial state under the messia , which he now proposed unto the hebrews , and exhorted them to enter into . and in this church-state , there is to be also a peculiar state of rest , distinct from them which went before . to the constitution hereof , there are three things required . first , that there be some signal work of god compleated and finished , whereon he enters into his rest. this was to be the foundation of the whole new church-state , and of the west to be obtained therein . secondly that there be a spiritual . rest ensuing thereon , and arising thence , for them that believe to enter into . thirdly , that there be a new , or renewed day of rest , to express that rest of god , and to be a pledge of our e●tring into it . if any of these , or either of them be wanting , the whole structure of the apostles discourse , will be dissolved ; neither will there be any colour remaining for his mentioning the seventh day , and the rest thereof . these things therefore we must farther enquire into . § . first , the apostle sheweth , that there was a great work of god , and that finished , for the foundation of the whole . this he had made way for , chap. . vers . , . where he both expresly asserts the son to be god , and shews the analogie that is between the creation of all things , and the building of the church ; that is , the works of the old and new creation . as then god wrought in the creation of all , so christ , who is god , wrought in the setting up of this new church-state . and upon his finishing of it , he entred into his rest , as god did into his , whereby he limited a certain day of rest unto his people . so he speaks ; there remaineth therefore a sabbatism for the people of god. for he that is entred into rest , hath ceased from his works , as god did from his own . a new day of rest accommodated unto this new church-state , ariseth from the rest that the lord christ entred into , upon his ceasing from his works . and as to this day , we may observe ; ( ) that it hath this in common with the former dayes , that it is a sabbatism , or one day in seven , which that name in the whole scripture use , is limited unto . for this portion of time to be dedicated unto sacred rest , having its foundation in the light and law of nature , was equally to be observed in every state of the church . ( ) that although both the former states of the church had one , and the same day , though varied in some ends of it ; now the day it self is changed , as belonging to another covenant , and having its foundation in a work of another nature , than what they had respect unto . ( ) that the observation of it is suited unto the spiritual state of the church under the gospel , delivered from the bondage frame of spirit wherewith it was observed under the law. and these things must be farther confirmed from the context . § . the foundation of the whole is laid down v. . for he that is entred into his rest , is ceased from his works , as god from his own . expositors generally apply these words unto believers , and their entring into the rest of god ; whether satisfactorily to themselves and others , as to their design , coherence , scope , or signification of particular expressions , i know not . the contrary appears with good evidence to me ; for what are the works that believers should be said here to rest from ? their sins , say some ; their labours , sorrows and sufferings , say others . but how can they be said to rest from these works , as god rested from his own ? for god so rested from his , as to take the greatest delight and satisfaction in them , to be refreshed by them . in six dayes the lord made heaven and earth , and on the seventh day he rested and was refreshed , exod. . . he so rested from them , as that he rested in them , and blessed them , and blessed and sanctified the time wherein they were finished . we have shewed before , that the rest of god was not only a cessation from working , nor principally ; but the satisfaction and complacency that he had in his works . but now if those mentioned be the works here intended , men cannot so rest from them , as god did from his . but they cease from them , with a detestation of them , so far as they are sinfull ; and joy for their deliverance from them , so far as they are sorrowfull . this is not to rest , as god rested . again ; when are believers supposed to rest from these works ? it cannot be in this world : for here we rest not at all from temptations , sufferings , and sorrows ; and in that mortification of sin which we attain unto , yet the conflict is still continued , and that with severity unto death , rom . . it must therefore be in heaven that they thus rest ; and so it is affirmed accordingly . but this excludes the rest in and of the gospel , from the apostles discourse , which renders it altogether unsuitable to his purpose . this i have so fully demonstrated in the exposition of the chapter , as that i hope it will not be gainsayed . thirdly , there is no comparison in the whole discourse between the works of god , and the works of men , but between the works of god in the creation , and under the law on the one side , and those in and under the gospel on the other . and the whole comparison is summed up and closed in this verse . § . it appears therefore that the subject of the apostles proposition in this place hath been mistaken . it is another who is intended , even christ himself , the son of god , and his rest from his works , which is here compared with the rest of god from his , at the foundation of the world , to which end alone the mention of them was introduced , verse , . for , first , the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for , whereby he brings in his assertion , manifests that the apostle in these words gives an account whence it is that there is a new sabbatism remaining for the people of god. there remains a sabbath-keeping for the people of god ; for he that is entred into his rest , is ceased from his works . had there not been a work laying the foundation of the gospel-church-state , and a rest of god in it , and ensuing thereon , there could have been no such sabbatism for believers , for those things are required unto a sabbath . he had proved before , that there could be no such rest but what was founded in the works of god , and his rest that ensued thereon ; such a foundation therefore , he saith , this new rest must have , and it hath it . this must be and is in the works and rest of him by whom the church was built , that is christ , who is god , as it is expresly argued , chap. . vers . , . for as that rest which all the world was to observe , was founded in his works and rest who made the world , and all things in it ; so the rest of the church under the gospel is to be founded in his works and rest , by whom the church was built , that is jesus christ : for he on the account of his works and rest is also lord of the sabbath , to abrogate one day of rest , and to institute another . secondly , the apostle here changeth the manner of his expression from the plural absolutely , we who believe , or virtually in the name of a multitude , the people of god , into that which is absolutely singular ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that is entred . a single person is here expressed , with respect unto whom the things mentioned are asserted ; and of this change of phrase , there can be no other reason given . thirdly , the rest which this person is said to enter into , is called his rest absolutely . as god speaking of the former rest , calls it , my rest , so this is the my rest , of another , namely the rest of christ : whereas when the entring of believers into rest is spoken of , it is called either gods rest , they shall enter into my rest ; or rest absolutely , we that believe do enter into rest , but not their rest , or our rest , for it is not our own absolutely , but gods rest whereinto we enter , and wherein we rest . but the rest here is the rest of him whose it is , and who is the author of ours . fourthly , there is a direct parallel in the words , between the works of the old creation , and those of the new , which are compared by the apostle . for , . there are the authors of them , which on the one side is said to be god ; as god did from his own , that is god the creator , or god as creator ; on the other , he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , chap. . vers . . that is he of whom we speak , as the apostle declares himself , vers . . for in these words a transition is made unto his treating of the person of christ. . the works of the one and the other are expressed . the works of the creator are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his proper works , his own works , the works of the old creation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and there are the works of him of whom he speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his works , those which he wrought in like manner as god did his own at the beginning ; that is the work of building the church . for these works must answer each other , and have the same respect unto their authors ; they must be good and compleat in their kind , and such as rest and refreshment may be taken in , and on them . to compare the sins and sufferings of men with the works of god , our apostle did not intend . . there is the rest of the one and the other ; and these also have their mutual proportion . now god rested from his own works of creation , ( ) by ceasing from creating , only continuing all things by his power in their order , and propagating them unto his glory . ( ) by his respect unto them , and refreshment in them , as those which expressed his excellencies , and set forth his praise , and so satisfied his glorious design . so also must he rest who is spoken of . ( ) he must cease from working in the like kind of works ; he must suffer no more , die no more , but only continue the work of his grace and power in the preservation of the new creature , and the orderly increase and propagation of it by his spirit . ( ) he takes delight and satisfaction in the works that he hath wrought ; for he sees of the travel of his soul , and is satisfied , and is in the possession of that glory which was set before him , whilest he was engaged in this work . and these things sufficiently clear the subject here spoken of , namely that it is jesus christ the mediator . § . the works that the rest mentioned respects have been sufficiently intimated ; and i have so fully insisted on them in the exposition of the third and fourth verses of the third chapter of this epistle , that i shall not here again repeat them . in brief , all that he did and suffered in and from his incarnation to his resurrection , as the mediator of the covenant , with all the fruits , effects , and consequences of what he so did and suffered , whereby the church was built , and the new creation finished , belongs unto these works . his rest that ensued on these works hath two parts ; ( ) a cessation from his works , which was eminent , and answered gods rest from his own . ( ) satisfaction in his works , and the glorious product of them , as those which had an impression on them , of his love and grace , psal. . . § . it remains only that we enquire into his entrance into his rest , both how and when he did so , even as god entred into his on the seventh day ; for this must limit and determine a day of rest to the gospel-church . now this was not his lying down in the grave . his body indeed there rested for a while ; but that was no part of his mediatory rest , as be was the founder and builder of the church . for , ( ) it was a part of his humiliation : not only his death , but his abode and continuance in the state of death , was so ; and that a principal part of it . for after the whole humane nature was personally united unto the son of god , to have it brought into a state of dissolution , to have the body and soul separated from each other , was a great humiliation . and every thing of this nature belonged unto his works , and not his rest. ( ) this separation of body and soul under the power of death , was poenal , a part of the sentence of the law which he underwent . and therefore peter declares , that the pains of death were not loosed but in his resurrection , act. . . whom god , saith he , hath raised up , loosing the pains of death , because it was not possible that he should be holden of it . whilst he was held of it , he was under it penally . this therefore could not be his rest , nor any part of it . nor did he in it enter into his rest , but continued in his work. nor dly . did he first enter into his rest at his ascension : then indeed he took actual possession of his glory , as to the full publick manifestation of it . but to enter into rest is one thing , and to take possession of glory another . and it is placed by our apostle as a consequent of his being justified in the spirit , when he entred into rest , tim. . . but this his entrance into rest , was in , by , and at his resurrection from the dead . for , ( ) then and therein was he freed from the sentence , power and stroke of the law ; being discharged of all the debts of our sins , which he had undertaken to make satisfaction for , acts . . ( ) then and therein were all types , all predictions and prophesies fulfilled , which concern the work of our redemption . ( ) then therefore his work was done , i mean that which answereth gods creating work , though he still continue that which answers his work of preservation . then was the law fulfilled and satisfied , sathan subdued , peace with god made , the price of our redemption paid , the promise of the spirit received , and the whole foundation of the church of god gloriously laid on his person , in his works and rest. ( ) then and therein was he declared to be the son of god with power , rom. . . god manifesting unto all , that this was he concerning and unto whom he said , thou art my son , this day have i begotten thee , acts . . § . thus did the author of the new creation , the son of god , the builder of the church , having finished his works , enter into his rest. and this was , as all know , on the morning of the first day of the week . and hereby did he limit and determine the day for a sacred sabbatical rest under the new testament . for now was the old covenant utterly abolished , and therefore the day which was the pledge of gods and mans rest therein , was to be taken away , and was so accordingly , as we have shewed . as the rest from the beginning of the world , had its foundation from the works of god , and his rest which ensued thereon , which was determined unto the seventh day , because that was the day wherein god ceased from those works , which day was continued under the legal administration of the covenant by moses ; so the rest of the lord christ the son of god , is the foundation of our rest , which changing the old covenant , and the day annexed unto it , he hath limited unto the first day of the week , whereon he ceased from his works , and entred into his rest. and hereby the apostle compleats the due analogy that is between the several rests of god and his people , which he hath discoursed of in this chapter . for as in the beginning of the world , there was first , the work of god , and his rest thereon , which made way unto a rest for his people in himself and in his worship , by the contemplation of his works that he had made , on whose finishing he rested ; and a day designed , determined , blessed and sanctified , to express that rest of god ; whence mention is made of those works in the command for the observation of that day , seeing the workship of god in and on it , consisted principally in the glorifying of him , by , and for those works of his ; as also to be a means to further men in their entrance into eternal rest , whereunto all these things do tend ; and as at the giving of the law , there was a great work of god , and his rest thereon , in his establishing his worship in the land of canaan , which made way for the peoples entring into his rest in that worship and countrey , and had a day of rest enjoyned unto them , to express the one and the other , as also to help them to enter finally into the rest of god ; so now under the gospel there is a rest answering all these , in and by the instances which we have given . § . and this is that which the apostle affirms , as the substance of all which he hath evinced : namely , that there is a sabbatism for the people of god , v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the word is framed by our apostle from an hebrew original , with a greek termination . and he useth it , as that which is comprehensive of his whole sense , which no other word would be . for he would shew that there is a sabbatical rest founded in the rest of god , remaining for the church ; and therefore makes use of that word , whereby god expressed his own rest when he sanctified the seventh day , for a day of rest thereon . that day of rest being removed , and another , on a new foundation , namely , the rest of christ upon his works introduced , he calls it a sabbatism , or a sabbath-keeping . he doth not do this only and separately , averring the necessity of a sabbath-observation in the first place , distinctly from a spiritual rest in christ , with an eternal rest ensuing thereon ; but in the manner and order before laid down , wherein the necessity of such a day is included . and besides the evidence that ariseth from the consideration of the whole context , there are two things which make it undeniably evident , that our apostle asserts an evangelical sabbath , or day of rest , to be constantly observed in and for the worship of god under the gospel . for first , without this design , there can be no tolerable reason assigned , why he should mention the works of god from the foundation of the world , with his rest that ensued thereon , and referr us to the seventh day , which without respect unto another day to be introduced , doth greatly involve his whole discourse . again , his use of this word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sabbatism , which is framed , and as it were coyned on purpose , that it might both comprise the spiritual rest aimed at , and also a sabbath-keeping , or observation of a sabbath rest , manifests his purpose . when he speaks of our rest in general , he still doth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adding , that there was an especial day for its enjoyment . here he introduceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sabbatism , which his way of arguing would not have allowed , had he not designed to express the christian sabbath . adde hereunto , that he subjoynes the especial reason of such a days observation in the next verse , as we have declared . and here do we fix the foundation and reason of the lords-day , or the holy observation of the first day of the week ; the obligation of the fourth commandment unto a weekly sacred rest , being put off from the seventh day to the first , on the same grounds and reasons whereon the state of the church is altered from what it was under the law , unto what it is now under the gospel . and the covenant it self also is changed ; whence the seventh day is now of no more force , than the old covenant , and the old law of institutions , contained in ordinances , because the lord christ hath ceased from his works , and entred into his rest , on the first day . § . here we have fixed the foundation of the observation of the lords-day , on the supposition of what hath been proved concerning our duty in the holy observance of one day in seven , from the law of our creation , as renewed in the decalogue . the remaining arguments evincing the change of the day from the seventh unto the first by divine authority , shall be but briefly touched on by me , because they have been lately copiously handled , and fully vindicated by others . wherefore , ( ) when the lord christ intended conspicuously to build his church upon the foundation of his works and rest , by sending the holy ghost with his miraculous gifts upon the apostles , he did it on this day , which was then among the jews the feast of pentecost , or of weeks . then were the disciples gathered together with one accord , in the observance of the day signalized to them by his resurrection , acts . . and by this doth their obedience receive a blessed confirmation , as well as their persons a glorious endowment with abilities for the work which they were immediately to apply themselves unto . and hereon did they set out unto the whole work of building the church on that foundation , and promoting the worship of it , which on that day was especially to be celebrated . § . the practice of the apostles , and the apostolical churches , owned the authority of christ in this change of the day of sacred rest. for hence forward , whatever apprehensions any of them might have of the continuance of the judaical sabbath , as some of them judged that the whole service of it was still to be continued , yet they observed this day of the lord , as the time of their assemblies and solemn worship . one or two instances hereof may be called over , acts . , . we came to troas in five dayes , where we abode seven dayes . and upon the first day of the week , when the disciples came together to break bread , paul preached unto them , ready to depart on the morrow , and continued his speech untill midnight . i doubt not but in the seven dayes that the apostle abode there , he taught and preached as he had occasion in the houses of the believers ; but it was the first day of the week , when they used according to their duty , to assemble the whole body of them , for the celebration of the solemn ordinances of the church , synecdochically expressed by breaking of bread. this they did , without any extraordinary warning or calling together ; for in answer to their duty they were accustomed so to do . such is the account that justin martyr gives of the practice of all churches in the next age ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . on the day called sunday there is an assembly of all christians , whether living in city or the countrey ; and because of their constant breaking of bread on this day , it was called dies panis , august . epist . and athanasius proved that he brake not a chalice at such a time , because it was not the first day of the week when it was to be used , socrat. lib. . cap. and whosoever reads this passage without prejudice , will grant , that it is a marvellous , abrupt , and uncouth expression , if it do not signifie that which was in common observance amongst all the disciples of christ , which could have no other foundation but only that before laid down , of the authority of the lord christ requiring it of them . and i doubt not but that paul preached his farewel sermon unto them , which continued untill midnight , after all the ordinary service of the church was performed . and all the objections which i have met withall against this instance , amount to no more but this ; that although the scripture sayes , that the disciples met for their worship on the first day of the week , yet indeed they did not so do . cor. . . the same practice is exemplified ; upon the first day of the week , let every one of you lay by him in store as god hath prospered him , that there be no gatherings when i come . the constant day of the churches solemn assemblies being fixed , he here takes it for granted , and directs them unto the observance of an especial duty on that day . what some except , that here is no mention of any such assembly , but only that every one on that day should lay by himself what he would give , which every one might do at home , or where they pleased , is exceeding weak , and unsuitable unto the mind of the apostle . for to what end should they be limited unto a day , and that the first day of the week , for the doing of that which might be as well , to as good purpose and advantage , performed at any other time , on any other day of the week whatever ? besides it was to be such a laying aside , such a treasuring of it in a common stock , as that there should be no need of any collection when the apostle came . but if this was done only privately , it would not of its self come together at his advent , but must be collected . but all exceptions against these testimonies have been so lately removed by others , that i shall not insist farther on them . § . that from these times downwards the first day of the week had a solemn observation in all the churches of christ , whereby they owned its substitution in the room of the seventh day , applying the duties and services of a sabbath unto it , hath also been demonstrated . and that this was owned from the authority of the lord , is declared by john in the revelation , who calls it the lords day , rev. . . whereby he did not surprize the churches with a new name , but denoted to them the time of his visions , by the name of the day which was well known unto them . and there is no solid reason why it should be so called , but that it owes its pre-eminence and observation unto his institution and authority . and no man who shall deny these things , can give any tolerable account , how , when , or from whence this day came to be so observed , and so called . it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the lords day , the day of the lord , as the holy supper is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cor. . . the lords supper , by reason of his institution . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the lord in the old testament , which the lxx render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies indeed , some illustrious appearance of god in a way of judgement or mercy . and so also in the person of christ , this was the day of his appearance , mark . . so was it still called by the ancient writers of the church . ignatius in epist. ad trall . ad magnes . ect . dionysius of corinth . epist. ad rom. in euseb. hist. lib. . cap. . theophilus antioch . lib. . in . evangel . clemens alex. stromat . lib. . cap. . origen lib. . con . cels. tertul. de coron . milit . cap. . as for those who assign the institution of this day to the apostles , although the supposition be false , yet it weakens not the divine original of it . for an obligation lying on all believers to observe a sabbath unto the lord , and the day observed under the law of moses being removed , it is not to be imagined that the apostles fixed on another day , without immediate direction from the lord christ. for indeed they delivered nothing to be constantly observed in the worship of god , but what they had his authority for , cor. . . in all things of this nature , as they had the infallible guidance of the holy ghost , so they acted immediately in the name and authority of christ , where what they ordained was no less of divine institution , than if it had been appointed by christ in his own person . it is true , they themselves did for a season , whilest their ministery was to have a peculiar regard to the jews , for the calling and conversion of the remnant that was amongst them , according to the election of grace , go frequently into their synagogues on the seventh day to preach the gospel , act. . . chap. . . chap. . . chap. . . but it is evident that they did so , only to take the opportunity of their assemblies , that they might preach unto the greater numbers of them , and that at such a season wherein they were prepared to attend unto sacred things . upon the same ground paul laboured if it were possible to be at hierusalem at the feast of pentecost , act. . . but that they at any time assembled the disciples of christ on that day for the worship of god , that we read not . § . we may now look back , and take a view of what we have passed through . that one day in seven is by virtue of a divine law to be observed holy unto the lord , the original of such an observation , gen. . . the letter of the fourth commandement , with the nature of the covenant between god and man , do prove and evince . and hereunto is there a considerable suffrage given by learned men of all parties . the doctrine of the reformed divines hereabouts hath been largely represented by others . they also of the church of rome , that is , many of them agree herein . it is asserted in the canon law it self . tit. de feriis cap. licet , where the words of alexander the third are , tam veteris quam novi testamenti pagina septimum diem ad humanam quietem specialiter deputavit ; where by septimus dies he understands one day in seven , as suarez sheweth , de relig. lib. . cap. . and it is so by sundry canonists reckoned up by covarruvias . the schoolmen also give in their consent , as bannes in a . a . g. . a. . bellarmine contends expresly , decultsanct . lib. . cap. . that jus divinum requirebat ut unus dies hebdomadae dicaretur cultui divino . so doth suarez , de dieb . sac . cap. . and others might be added . we have the like common consent , that whatever in the institution and observation of the sabbath under the old testament was peculiar unto that state of the church , either in its own nature , or in its use and signification , or in its manner of observance , is taken away by virtue of those rules , rom. . . gal. . . col. . , . nor can it be denied but that sundry things annexed unto the sabbatical rest , peculiar to that church-state which was to be removed , were wholly inconsistent with the spirit , grace , and liberty of the gospel . i have also proved , that the observation of the seventh day precisely , was a pledge of gods rest in the covenant of works , and of our rest in him , and with him thereby ; so that it cannot be retained without a re-introduction of that covenant , and the righteousness thereof . and therefore although the command for the observation of a sabbath to the lord , so far as it is moral is put over into the rule of the new covenant , wherein grace is administred for the duty it requires ; yet take the seventh day preeisely as the seventh day , and it is an old testament arbitrary institution , which falls under no promise of spiritual assistance in , or unto the observation of it . under the new testament we have found a new creation , a new law of creation , a new covenant , the rest of christ in that work , law , and covenant , the limiting of a day of rest unto us , on the day wherein he entred into his rest , a new name given unto this day , with respect unto his authority by whom it was appointed , and an observation of it by all the churches , so that we may say of it , this is the day which the lord hath made , we will rejoyce and be glad in it , as psal. . . § . these foundations being laid , i shall yet by some important considerations , if i mistake not , give some farther evidence unto the necessity of the religious observation of the first day of the week , in opposition unto the day of the law , by some contended for . it is therefore , first , acknowledged , that the observation of some certain day , in and for the solemn publick worship of god , is of indispensible necessity they are beneath our consideration by whom this is denyed . most acknowledge it to be a dictate of the law of nature , and the nature of these things doth require it . we have proved also , that there is such a determination of this time , unto one day in seven , as it must needs be the highest impudence in any person , persons or churches , to attempt any alteration herein . and notwithstanding the pretences of some about their liberty , none yet have been so hardy from the foundation of the world , as practically to determine a day for the worship of god , in any other revolution of dayes or times , to the neglect and exclusion of one day in seven . yea the light hereof is such , and the use of it so great , that those who have taken up with the worst of superstitions instead of religion , as the mahumetans , yet complying in general with the performance of a solemn worship to god , have found it necessary to fix on one certain day in the hebdomadal revolution for that purpose . and indeed partly from the appointment of god , partly from the nature of the thing it self , the religious observation of such a day , is the great preservative of all solemn profession of religion in the world. this the law of nature , this the written word directs unto , and this experience makes manifest unto all . take away from amongst men , a conscience of observing a fixed stated day of sacred rest to god , and for the celebration of his worship in assemblies , and all religion will quickly decay , if not come to nothing in this world. and it may be observed , though it be not evident whether be the cause , or the effect , that where , and amongst whom religion flourisheth in its power , there , and amongst them is conscience the most exercised , and the most diligence used in the observation of such a day . i will not say absolutely that it is religion , or other principles , that teacheth men exactness in the observation of this day ; nor on the other hand , that a conscience made of this observation , doth procure an universal strictness in other duties of religion . but this is evident , that they are mutually helpfull unto one another . and therefore though some have laboured to divest this observation of any immediate divine authority , yet they are forced to supply such a constitution for the observation of one day in seven , as that they affirm , that none can omit its observation without sin in ordinary cases ; whether they have done well to remove from it the command of god , and to substitute their own in the room of it , they may do well to consider . § . let then the state of things in reference unto the first day of the week , with the presence of god in , and his blessing upon the worship of the church therein , be considered . and this is a consideration , as i think , by no means to be despised . it is manifest to all unprejudiced persons , that the apostles and apostolical churches , did religiously observe this day . and no man can with any modesty question , the celebration of the worship of god therein , in the next succeeding generations . in the possession of this practise are all the disciples of christ at this day in the world , some very few only excepted , who sabbatize with the jews , or please themselves with a vain pretence that every day is unto them a sabbath . nor is it simply the catholicism of this practise which i insist upon ; though that be such , and hath such weight in things of this nature , as that for my part i shall not dissent from any practise that is so attested : but it is the blessing of god upon it , and the worship on this day performed , which is pleaded , as that which ought to be of an high esteem with all humble christians . on this day , throughout all ages , hath the edification of the churches been carried on , and that publick revenue of glory been rendred unto god which is his due . on this day hath god given his presence unto all his solemn ordinances , for all the ends for which he hath appointed them . nor hath he by any means given the least intimation of his displeasure against his churches , for their continuance in the observation of it . on the other side , not only have the wisest and holiest men , who have complained of the sins of their several times and ages wherein they lived , which procured the pouring out of the judgements of god upon them , constantly reckoned the neglect and prophanation of the lords-day among them ; but such instances have been given of particular severities against them who have openly prophaned this day , and that upon unquestionable testimonies , as may well affect the minds and consciences of those who profess a reverence of god , in the holy dispensations of his providence . nor can any of these things be pleaded , to give countenance unto any other day , that should be set up in competition with the lords-day , or the first day of the week . what of this nature can be spoken concerning the seventh day now by some contended for , and that which is grievous , by some persons holy and learned ? of what use hath it ever been to the church of god , setting aside the occasional advantages taken from it by the apostles , of preaching the gospel in the synagogues of the jews ? what testimonies have we of the presence of god with any churches , in the administration of gospel-ordinances and worship on that day ? and if any lesser assemblies do at present pretend to give such a testimony , wherein is it to be compared with that of all the holy churches of christ throughout the world in all ages , especially in those last past . let men in whose hearts are the wayes of god , seriously consider the use that hath been made under the blessing of god , of the conscientious observation of the lords-day , in the past and present age , unto the promotion of holiness , righteousness , and religion universally in the power of it , and if they are not under invincible prejudices , it will be very difficult for them to judge , that it is a plant which our heavenly father hath not planted . for my part , i must not only say , but plead whilst i live in this world , and leave this testimony to the present and future ages , if these papers see the light , and do survive , that if i have ever seen any thing in the wayes and worship of god , wherein the power of religion or godliness hath been expressed ; any thing that hath represented the holiness of the gospel , and the author of it ; any thing that hath looked like a proeludium unto the everlasting sabbath and rest with god , which we aim through grace to come unto , it hath been there , and with them , where and amongst whom the lords-day hath been had in highest esteem , and a strict observation of it attended unto , as an ordinance of our lord jesus christ. the remembrance of their ministry , their walking and conversation , their faith and love , who in this nation have most zealously pleaded for , and have been in their persons , families , and churches or parishes , the most strict observers of this day , will be precious with them that fear the lord , whilst the sun and moon endure . their doctrine also in this matter , with the blessing that attended it , was that which multitudes now at rest , do bless god for ; and many that are yet alive , do greatly rejoyce in . let these things be despised by those who are otherwise minded , to me they are of great weight and importance . § . let us now a sittle consider the day that by some is set up , not only in competition with this , but to its utter exclusion . this is the seventh day of the week , or the old judaical sabbath , which some contend that we are perpetually obliged to the observation of , by vertue of the fourth commandment . the grounds whereon they proceed in their affertion , have been already disproved , so far as the nature of our present undertaking will admit ; and such evidences given unto the change of the day , as will not easily be everted , nor removed . the consequences of the observation of the seventh day , should the practice of it be re-assumed amongst christians , is that which at present i shall a little enquire into , when we have summed up somewhat of what hath been spoken . ( ) it was not directly , nor absolutely required in the decalogue , but consequentially only , by way of appropriation to the mosaical oeconomy , whereunto it was then annexed . the command is to observe the sabbath-day , and the blessing is upon the sabbath-day ; god blessed the sabbath-day . and the mention of the seventh day in the body of the command , fixeth the number of the dayes in whose revolution a sabbatical rest returns , but determines not an everlasting order in them ; seeing the order relating to the old creation , is inconsistent with the law , reason , and worship of the new. and if the seventh day and the sabbath , as some pretend , are the same , the sense of the command in the enforcing part of it is , but the seventh day , is the seventh day of the lord thy god , which is none at all . ( ) the state of the church , and the administration of the covenant , whereunto the observation of this day was annexed , are removed , so that it cannot continue , no more than an house can stand without a foundation . ( ) the lord christ who was the lord of the sabbath , and by assuming that iitle to himself , manifested his authority as to the disposal of the day whereon a sabbatical rest was to be observed , hath in his own rest from his works , limited unto us another day of sacred rest , called from his appointment of it , the lords-day , his day who is the lord of the sabbath . ( ) the day so introduced by his authority , hath from the day of his rest been observed without interruption , or any such difference about it , as fell out among the churches of god about other feast dayes , whose observation was introduced among them , they knew not well how ; as of the pascha , and the like . and whereas the due observation of it , hath been enjoyned by councils , edicts of emperors , kings , and princes , laws of all sorts ; advised and pressed by the antient writers amongst christians , and the practice of its observance taken notice of by all who from the beginning have committed the affairs of christianity unto posterity ; yet none of any sort pretend to give it any original , but all mediately , or immediately referr it unto christ himself . the observation then of this day , first , is an evident judaizing , and a returnal unto those rudiments of the world , which the apostle so severely cautioneth us against . i know not how it is come to pass , but so it is faln out , that the nearer judaism is unto an absolute abolition and disappearance , the more some seem inclinable to its revival and continuance , or at least to fall back themselves into its antiquated observances . an end it had put to it morally and legally long ago , in the coming , death and resurrection of jesus christ. and we may say of it , what the apostle said of idols when the world was full of idolatry , we know that judaism is nothing in the world ; no such thing as by some it is esteemed . the actual abolition of it in the profession of the present jews , by the removing of the veyle from their hearts and eyes , and their turning unto god , we hope , is in its approach . and yet , as was said , there seems in many an inclination unto their rites , and servile observances . it is apparent in the acts and epistles of the apostles , especially that to the hebrews , that at the first preaching of the gospel , there were very many jews who came over to the faith and profession of it . many of these continued zealous of the law , and would bring along with them all their mosaical institutions , which they thought were to abide in force for ever . in this weakness and mis-apprehension , they were forborn in the patience of god , and wisdome of the holy ghost , guiding the apostles and disciples of jesus christ. in this state things continued unto the destruction of hierusalem and the temple , when the chiefest cause of their contests was taken away . in the mean time they carried themselves very variously , according to the various tempers of their minds . for it is apparent that some of them were not content themselves to be indulged in their opinions and practices , but they endeavoured by all means to impose the observance of the whole mosaical law on the churches of the gentiles . their circumcision , their sabbaths , their feasts and fasts , their abstinences from this or that kind of meats , they were contending about , and thereby perverting the minds of the disciples . some stop was put to the evil consequences hereof in the synod at hierusalem , acts . which yet determined nothing concerning the jews own practice , but only concerning the liberty of the gentile-believers . after the destruction of hierusalem , city and temple , these professing jews fell into several distinct wayes . some of them , who as is probable had despised the heavenly warning of leaving the place , took up their lot amongst their unbelieving brethren ; relinquishing the profession of the gospel which they had made , not it may be with any express renuntiation of christ , but with a dis-regard of the gospel , which brought them not those good things they looked for ; of which mind josephus the historian seems to be one . these in time became a part of that apostate brood which have since continued in their enmity to the gospel , and into whose new and old superstitions , they introduced sundry customes which they had learned among the christians . some absolutely relinquished their old judaism , and compleatly incorporated with the new gentile churches , unto whom the promise and covenant of abraham was transferred and made over . these were the genuine disciples of our great apostle . others continued their profession of the gospel , but yet still thought themselves obliged unto the observation of the law of moses , and all its institutions . hereupon they continued in a distinct and separate state from the believers and churches of the gentiles , and that for some ages , as some say to the dayes of adrian . these it may be were they whom eusebius out of hegesippus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , masbothai , whom he reckons as a sect of the jews , histor. lib. . . the jews call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , sabbatarians , which must be from some observation of the sabbath in a distinct manner , or for different reasons , from themselves . buxtorfe , and our late learned lexicographer , render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by sabbatarii , adding this explanation , qui secundum christi doctrinam sabbatum observabant , by a mistake ; for as they are reckoned unto the jews by hegesippus , so those who followed the doctrine of christ , did not sabbatize with the jews , nor were ever called sabbatarians by them . there was indeed a sort of persons among the samaritans who are called sabuaei , whom epiphanius makes the third sect of them . but these were so called without any respect unto a sabbatical observation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the jews call them , that is septenarii . from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; unless we shall think with drusius , that they were so denominated from sebaia , who came along with dosthai to settle the new inhabitants of samaria . epiphanius sayes no more of them , but that they observed the feast of pentecost in autumn , and the feast of tabernacles in the spring , at the time of the jews passeover . but this gives no account why they should be so called . but they got this appellation from their observation of every day in the week , between the passeover and the pentecost , that is for seven weeks , which was the same with the second day in the week of unleavened bread , whereon the omer or sheaf of first fruits was to be offered . but to return . after this many of them coalesced , and we hear no more of them . in the mean time as there were great disputes and heats between the differing parties , whilest the occasion of their difference continued , so the gentile believers did in many things either condescend unto those of the circumcision , or fell themselves in liking with their observances , and received them into practice . hence it was that they embraced the paschal solemnity , with some other festivals , and also in many places admitted the sacredness of the seventh day sabbath , though still observing according to the institution of christ and his apostles the lords day also . and it is not improbable that they might be induced the rather to continue these observations , that they might thereby give a publick testimony of their faith against the marcionites , who began early to blaspheme the old testament , and the god thereof ; which blasphemy they thought to condemn by this practice . and hence in those writings which are falsly ascribed to the apostles , but suited to those times , can. . and constitut. lib. . cap. . the observation both of the saturday and the lords day are enjoyned . others of these jews about the same season constituted a sect by themselves , compounding a religion out of the law and gospel , with additions and interpretations of their own . these the ancients call ebionites . circumcision with all the sabbaths , feasts , and rites of moses , they retained from the law. that the messiah was come , and that jesus christ was he , they admitted from the gospel ; that he was only a meer man , not god and man in one person , they added of their own , yet in compliance with the sense and expectation of the corrupt and carnal part of the church of the jews , whereof originally they were . and this sect is that which in a long tract of time hath brought forth mahumetanisme in the east . for the religion of the mahumetans is nothing but that of the ebionites , with a super-addition of the interests and fanatical brain-sick notions of the impostor himself . and yet so it is that some begin now to plead , that these ebionites were the only true and genuine believers of the circumcision in those dayes . these , they say , and these alone , retained the doctrine preached by the apostles to the jews , for they were the same and no other with those which were also called nazarenes . thus do the socinians plead expresly , and have contended for it in sundry treatises published to that purpose . this they do , hoping to obtain from thence some countenance unto their impious doctrine about the person of christ , wherein they agree with the ebionites . but as to their sabbatizing with the jews , and the rest of their ceremonial observances , they will have nothing to do with them , as not finding those things suited unto their interest and design . but herein do they now begin to be followed by some among our selves , who apparently fall in with them in sundry things condemned by our apostle , and on the account whereof they declined him , and rejected his authority , as others seem almost prepared to do , on other reasons not here to be mentioned . in particular some begin to sabbatize with them , yea to outgo them . for ebion and his followers , although they observed the seventh day sabbath with the jews , yet they observed also the lords day with the christians , in honour of jesus christ , as both eusebius and epiphanius testifie : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . they in like manner with us observe the lords day , in remembrance of the saving resurrection . how great a scandal these things are to christian religion , how evidently tending to harden the jews in their infidelity is apparent unto all . for the introduction of any part of the old mosaical systeme of ordinances , is a tacite denial of christs being come in the flesh , at least of his being the king , lord , and law-giver of his church . and to lay the foundation of all religious solemn gospel-worship in the observation of a day , which as such , as the seventh day precisely , hath no relation unto any natural or moral precept , not instituted , not approved by jesus christ , cannot but be unpleasing to them who desire to have their consciences immediately influenced by his authority , in all their approaches unto god. but christ is herein supposed to have built the whole fabrick of his worship on the foundation of moses , and to have graffed all his institutions into a stock , that was not of his own planting . § . moreover it is evident that this opinion concerning the necessary observation of the seventh day sabbath , tends to the increasing and perpetuating of schismes and differences amongst the disciples of christ ; things in their own nature evil , and to be avoided by all lawfull wayes and means . it is known how many different opinions and practices there are amongst professors of the gospel . that they should all be perfectly healed or taken away perhaps in this world , is not to be expected . for the best know but in part , and prophesie but in part . that every good man , and genuine disciple of christ ought to endeavour his utmost for their removal , none will deny . for if it be our duty so far as it is possible , and as much as in us lyeth to live peaceably with all men , in that peace which is the life of civil society ; doubtless it is so much more to live so with all believers , in a peaceable agreement in the worship of god. and therefore of all differences in judgement which lead unto practice , those are the worst and most pernicious , which occasion or draw after them any thing whereby men are hindred from joyning together in the same publick solemn worship , whereby they yield unto god that revenue of his glory which is due unto him in this world . and that many of these are found at this day , is not so much from the nature of the things themselves about which men differ , as from the weakness , prejudices , and corrupt affections of them who are possessed with different apprehensions about them . but now upon a supposition of an adherence by any unto the seventh day sabbath , all communion amongst professors in solemn gospel-ordinances is rendred impossible . for if those of that perswasion , do expect that others will be brought unto a relinquishment of an evangelical observance of the lords-day sabbath , they will find themselves mistaken . the evidence which they have of its appointment , and the experience they have had of the presence of god with them in its religious observation , will secure their faith and practise in this matter . themselves on the other hand , supposing that they are obliged to meet for all solemn worship on the seventh day , ( which the other account unwarrantable for them to do , on the pretence of any binding law to that purpose ) and esteem it unlawfull to assemble religiously with others on the first day , on the plea of an evangelical warranty , they absolutely cut off themselves from all possibility of communion in the administration of gospel-ordinances , with all other churches of christ. and whereas most other breaches as to such communion , are in their own nature capable of healing , without a renunciation of those principles in the minds of men , which seem to give countenance unto them ; the distance is here made absolutely irreparable , whilst the opinion mentioned is owned by any . i will press this no farther , but only by affirming , that persons truely fearing the lord , ought to be very carefull and jealous over their own understandings , before they embrace an opinion and practice , which will shut them up from all visible communion , with the generality of the saints of god in this world. § . we have seen the least part of the inconveniences that attend this perswasion , and its practise ; nor do i intend to mention all of them which readily offer themselves to consideration . one or two more may yet be touched on . for those by whom it is owned , do not only affirm that the law of the seventh day sabbath is absolutely and universally in force , but also that the sanction of it , in its penalty against transgressors , is yet continued . this was , as is known , the death of the offender by stoning . so did god himself determine the application of the curse of the law , unto the breach of this command , in the instance of the man that gathered wood on that day , and was stoned by his direction , numb . . . now the consideration of this penalty , as expressive of the curse of the law , influenced the minds of the jews into that bondage frame wherein they observed the sabbath . and this alwayes put them upon many anxious arguings how they might satisfie the law in keeping the day , so as not to incurr the penalty of its transgression . hence are the questions among the jews , no less endless than those about their genealogies of old , about what work may be done , and what not , how far they might journey on that day , which when they had with some indifferent consent reduced unto cubits , which they called a sabbath-dayes journey , yet where to begin their measure , from what part of the city where a man dwelt , from his own house , or the synagogue , or the walls , or suburbs of it , they are not agreed . and the dread hereof was such amongst them of old , from the rigorous justice wherewith such laws with such penalties were imposed on them , that untill they had by common consent in the beginning of the rule of the hasmonaeans , agreed to defend themselves from their enemies on that day , they sate still in a neglect of the law of nature , requiring all men to look to their preservation against open violence , and suffered themselves to be slain , to their satiety who chose to assault them thereon . and certainly , it is the greatest madness in the world , for a people to engage in war , that do not think it at least lawfull at all times to defend themselves . and yet they lost their city afterwards by some influence from this superstition . and do men know what they do when they endeavour to introduce such a bondage into the observance of gospel-worship , a yoke and bondage upon the persons and spirits of men , which those before us were not able to bear ? is it according to the mind of christ , that the worship of god , which ought to be in spirit and truth , now under the gospel , should be enforced on men by capital penalties ? and let men thus state their principles ; the seventh day is to be kept precisely a sabbath unto the lord , by virtue of the fourth commandment , for not one day in seven , but the seventh day it self is rigorously and indispensibly enjoyned unto observation ; and that the transgression of this law , not as to the spiritual worship to be observed on it , but as to every outward transgression , by journeying or other bodily labour , is to be avenged with death ; undoubtedly in the practice of these principles , besides that open contradiction which they will fall into , unto the spirit , rule , and word of the gospel , they will find themselves in the same entanglements wherein the jews were and are . and as the cases that may occur , about what may be done and what not , what cases of necessity may interpose for relief , are not to be determined by private persons according to their own light and understanding , because they have respect unto the publick law , but by them unto whom power is committed to judge upon it , and to execute its penalty ; so there will so many cases , and those almost inexplicable , emerge hereon , as will render the whole law an intolerable burden unto christians . and what then is become of the liberty wherewith christ hath made us free ? and wherein is the preheminence of the spiritual worship of the gospel , above the carnal ordinances of the law ? § . and this introduceth an evil of no less hainous importance , than any of those before enumerated . the precise observation of the seventh day as such , is undoubtedly no part of the law , naturally moral . this we have sufficiently proved before , as i suppose . that law is written in the hearts of believers , by virtue of the covenant of grace , and strength is administred thereby unto them for the due performance of the duties that it doth require . nor is it an institution of the gospel ; none ever pretended it so to be . if there be not much against it in the new testament , yet surely there is nothing for it . in the things that are so , we have ground to expect the assistance of the spirit of christ , to enable us for their right observation to the glory of god , and our own edification , or increase in grace . but it is a meer precept of the old law as such . and what the law speaks , it speaks unto them that are under the law. in all its precepts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it exerciseth a severe dominion over the souls and consciences of them that are under it . and we have no way to extricate our selves from under that dominion , but by our being dead unto its power and authority as such , through the death of christ ; or an interest by faith in the benefits that through his fulfilling and satisfying the law , do redound to the church . but what is required of any one , under the notion of the formal and absolute power of the law , is to be performed in and by that spirit , which is administred by the law , and the strength which the law affords ; and this indeed is great , as to conviction of sin ; nothing at all , as unto obedience and righteousness . do men in these things appeal unto the law ? unto the law they must go . for i know not any thing that we can expect assistance of gospel-grace in or about , but only those things which are originally moral , or superadded unto them in the gospel it self ; to neither of which heads this observation of the seventh day as such can be referred . it is therefore a meer legal duty , properly so called , and in a bondage frame of spirit , without any especial assistance of grace it must be performed . and how little we are beholding unto those who would in any one instance reduce us from the liberty of the gospel , unto bondage under the law , our apostle hath so fully declared , that it is altogether needless farther to attempt the manifestation of it . of the lords-day . the sixth exercitation . ( ) practice the end of instruction and learning . ( ) practical observation of the sabbath , handled by many . ( ) pleas concerning too much rigour and strictness in directions for the observation of the sabbath . ( ) extreams to be avoided in directions of sacred duties . extream of the pharisees . ( ) the worse extream of others in giving liberty to sin . ( ) mistakes in directions about the observation of the lords day . ( ) general directions unto that purpose proposed . ( ) of the beginning and ending of the sabbath . the first rule about time. ( ) the frame of spirit required under the gospel in the observation of the lords day . ( ) rules and principles for its due observation . ( ) duties required thereunto of two sorts . ( ) preparatory duties their necessity and nature . ( ) ( ) particular account of them . meditation . ( ) supplication . ( ) instruction . ( ) ( ) publick duties of the day it self . ( ) what refreshments and labour consistent with them . ( ) of private duties . § . it remains that something be briefly offered , which may direct a practice suitable unto the principles laid down and pleaded . for this is the end of all sacred truth , and all instruction therein . this that great rule of our blessed saviour both teacheth us , and obligeth us to an answerable duty , if you know these things , happy are ye if you do them , joh. . . words so filled with his wisdome , that happy are they in whose hearts they are alwayes abiding . the end then of our learning scripture-truths , is to obtain such an idea of them in our minds , as may direct us unto a suitable practice . without this they are to us of no use , or of none that is good ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . knowledge without practice puffeth , not buildeth up . for as austin speaks with reference unto those words , con. faust. man. lib. . cap. . multa quibusdam sunt noxia , quamvis non sint mala . things not evil , yea good in themselves , may be hurtfull unto others . and nothing is usefull but as it is directed to its proper end. this practice is unto sacred truth . § . i confess our endeavours herein may seem less necessary than in the foregoing discourses . for there are many treatises on this part of our present subject , extant in our own language , and in the hands of those who esteem themselves concerned in these things . with some they meet indeed with no other entertainment , than the posts did that were sent by hezekiah through ephraim , manasseh and zebulun , to invite them unto the passeover ; they are laughed to scorn and mocked at , chron. . . but wisdome is justified of her children . unto some they are of great use , and in great esteem . and for the most part in the main of their design they do agree . so that the truth in them is established in the mouthes of many witnesses , without danger of dividing the minds of men about it . but yet i cannot take my self to be discharged hereby from the consideration of this concern also of a sacred rest under the gospel , the nature of our design requiring it . and there are yet important directions for the right sanctifying of the name of god , in and by the due observance of a day of sacred rest , which i have not taken notice to have been insisted on by others ; and whereas a due improvement may be expected of the peculiar principles before discussed , i shall go through this part of the work also . § . besides , there are not a few complaints , and those managed , at least some of them , by persons of sobriety and learning , pretending also a real care for the preservation and due observance of all duties of piety and religion , that there hath been some excess in the directions of many given about the due sanctification of the lords day . and there is no small danger of mistakes on this hand , whilest therein is a pretence of zeal and devotion to give them countenance . of this nature some men do judge some rigorous prescriptions to be , which have been given in this matter . and they say that a great disadvantage unto religion hath ensued hereon . for it is pretended that they are such as are beyond the constitution of humane nature to comply withall ; of which kind god certainly requires nothing at our hands . hence it is pleaded , that men finding themselves no way able to come unto a satisfaction , in answer unto the severe directions for duties , and the manner of their performance , which by some are rigorously prescribed , have taken occasion to seek for relief , by rejecting the whole command ; which is duely interpreted in such a condescension as they were capable of a compliance withall , they would have adhered unto . on this account men have found out various inventions to colour their weariness of that strict course of duty which they were bound unto . hence have some taken up a plea , that every day is to them a sabbath , that so they might not keep any . some , that there is no such thing as a sacred rest on any day , required of us by the authority of christ , and therefore that all directions for the manner of the observance of such a day , are to no purpose . and many by degrees have declined from that strictness , which they could not come up unto a delight in , untill they have utterly lost all sense of duty towards god in this matter . and these things are true , only the reasons of them are not agreed on . § . and in things of this nature those who are called to the instruction of others , are carefully to avoid extreams . for he that condemns the righteous , and he that justifieth the wicked , are both of them an abomination to the lord. and several instances there are of the miscarriages of men on the one hand and the other . on the one , lay the sin of the pharisees of old . when they had gotten the pretence of a command , they would burden it with so many rigid observances , in the manner of its performance , as should make it a yoke intolerable to their disciples ; getting themselves the reputation of strict observers of the law. but in truth they were not so wanting unto their own ease and interest , as not to provide a secret dispensation for themselves . they would scarce put a finger to the burdens which they bound and laid on the shoulders of others . and this is the condition of all almost that hath an appearance of religion or devotion in the papacy . and a fault of the same nature , though not of so signal a provocation , others may fall into unadvisedly , who are free from their hypocrisie . they may charge and press both their own consciences , and other mens , above and beyond what god hath appointed . and this they may do with a sincere intention to promote religion and holiness amongst men , by engaging them into the strictest wayes of the profession of it . now in the directions of the consciences of men about their duties to god , this is carefully to be avoided . for peace is only to be obtained in keeping steady and even to the rule . to transgress on the right hand whatever the pretencebe , is to lye for god , which will not be accepted with him . § . on the other hand there lyeth a rock of far greater danger . and this consists in the accommodation of the laws , precepts and institutions of god , unto the lusts , with the present courses and practices of men . this evil we have had exemplified in some of late , no less conspicuously than the fore-mentioned was in them of old . a mystery of iniquity unto this purpose hath been discovered not long since , and brought forth to light , tending to the utter debanchery of the consciences and lives of men . and in it lyes the great contrivance , whereby the famous sect of the jesuits have prevailed on the minds of many , especially of potentates and great men in the earth , so as to get into their hands the conduct of the most important affairs of europe . and this abomination , as it is known , hath lately been laid open by the diligence of some , in whom at once concurred a commendable care of christian morality , and an high provocation in other things , by them who endeavoured to corrupt it . a search hath been made into the writings which that sort of men have published , for the direction of the consciences of men in the practice of moral duties , or unto their disciples , for their guidance upon confessions . and a man may say of the discovery , what the poet said upon the opening of the house of cacus : panditur extemplo foribus domus atra revulsis , abstructaeque ; boves , abjurataeque ; rapinae , caelo ostenduntur . non secus ac si qua penitus viterra dehiscens , infernas reseret sedes , & regna recludet , pallida . such a loathsome appearance of vizards and pretences for the extenuating of sin , and countenancing of men in the practice of it , was never before represented unto the eyes of men . the main of their design as is now manifest , hath been so to interpret scripture-laws , rules and precepts , as to accommodate them all to that course of corrupt conversation , which prevaileth generally in the world , even among them who are called christians . — gratum opus agricolis . a work exceeding acceptable and obliging to all sorts of men , who if not given up to open atheisme , would rejoyce in nothing more , than in a reconciliation between the rule of their consciences and their lusts , that they might sin freely without trouble or remorse . to this end having learned the inclinations and temptations of men from their private confessions , and ●nding it a thing neither possible in it self , nor at all conducing to their own interest , to endeavour their reformation by , and recovery unto the fixed stable rule of truth and duty , they have by their false glosses , subtle distinctions , and resined imaginations , made it to justifie and countenance them in the highest abominations , and in wayes leading constantly to the practice of them . and there is nothing in their whole course , which faithfull interpreters of the mind of god ought more carefully to avoid , than a falling in any instances into that evil , which these men have made it their design to promote and pursue . the world indeed seems to be weary of the just , righteous , holy wayes of god ; and of that exactness in walking according to his institutions and commands , which it will be one day known that he doth require . but the way to put a stop to this declension , is not by accommodating the commands of god to the corrupt courses and wayes of men . the truths of god , and the holiness of his precepts , must be pleaded and defended though the world dislike them here , and perish hereafter . his law must not be made to lacquey after the wills of men , nor be dissolved by vain interpretations , because they complain they cannot , indeed because they will not comply with it . our lord jesus christ came not to destroy the law and the prophets , but to fulfill them , and to supply men with spiritual strength to fulfill them also . it is evil to break the least commandement , but there is a great aggravation of that evil in them that shall teach men so to do . and this cannot be done , but by giving such expositions of them , as by virtue whereof , men may think themselves freed from an obligation unto that obedience , which indeed they do require . wherefore though some should say now as they did of old concerning any command of god , behold what a weariness it is ? and what profit is it to keep his ordinances ? yet the law of god is not to be changed to give them relief . we are therefore in this matter to have no consideration of the present course of the world , nor of the weariness of professors in the wayes of strict obedience . the sacred truth and will of god in all his commands is singly and sincerely to be enquired after . § . and yet i will not deny but that there have been and are mistakes in this matter , leaning towards the other extream . directions have been given , and that not by a few , for the observation of a day of holy rest , which either for the matter of them or the manner prescribed , have had no sufficient warrant or foundation in the scripture . for whereas some have made no distinction between the sabbath as moral , and as mosaical , unless it be meerly in the change of the day , they have endeavoured to introduce the whole practice required on the latter into the lords day . but we have already shewed that there were sundry additions made unto the command , as to the manner of its observance , in its accommodation unto the mosaical pedagogie ; besides that the whole required a frame of spirit suited thereunto . others again have collected whatever they could think of , that is good , pious , and usefull in the practice of religion , and prescribed it all in a multitude of instances , as necessary to the sanctification of this day ; so that a man can scarcely in six dayes read over all the duties that are proposed to be observed on the seventh . and it hath been also no small mistake , that men have laboured more to multiply directions about external duties , giving them out as it were by number or tale , than to direct the mind or inward man , in and unto a due performance of the whole duty of the sanctification of the day , according to the spirit and genius of gospel obedience . and lastly , it cannot be denied but that some , it may be measuring others by themselves , and their own abilities , have been apt to tye them up unto such long tiresome duties , and rigid abstinences from refreshments , as have clogged their minds , and turned the whole service of the day into a wearisome bodily exercise , that profiteth little . § . it is not in my design to insist upon any thing that is in controversie amongst persons learned and sober . nor will i now extend this discourse unto a particular consideration of the especial duties required in the sanctification or services of this day . but whereas all sorts of men , who wish well to the furtherance and promotion of piety and religion in the world , on what reasons or foundations soever they judge that this day ought to be observed an holy rest to the lord , do agree that there is a great sinfull neglect of the due observation of it , as may be seen in the writings of some of the principal of those who cannot grant unto it an immediate divine institution ; i shall give such rules and general directions about it , as a due application whereof will give sufficient guidance in the whole of our duty therein . § . it may seem to some necessary , that something should be premised concerning the measure or continuance of the day to be set apart unto an holy rest unto the lord. but it being a matter of controversie , and to me on the reasons to be mentioned afterwards , of no great importance , i shall not insist upon the examination of it , but only give my judgement in a word concerning it . some contend that it is a natural day , consisting of hours , beginning with the evening of the preceding day , and ending with the same of its own . and accordingly so was the church of israel directed , lev. . . from even unto even shall you celebrate your sabbath ; although that doth not seem to be a general direction for the observation of the weekly sabbath , but to regard only that particular extraordinary sabbath , which was thus instituted ; namely the day of atonement on the tenth day of the seventh moneth , vers . . however suppose it to belong also unto the weekly sabbath ; it is evidently an addition unto the command particularly suited unto the mosaical pedagogie , that the day might comprize the sacrifice of the preceding evening in the services of it , from an obedience whereunto we are freed by the gospel . neither can i subscribe unto this opinion ; and that because , ( ) in the description and limitation of the first original seven dayes , it is said of each of the six that it was constituted of an evening and a morning ; but of the day of rest there is no such description ; it is only called the seventh day , without any assignation of the preceding evening unto it . ( ) a day of rest according to rules of natural equity , ought to be proportioned unto a day of work or labour , which god hath granted unto us for our own use . now this is to be reckoned from morning to evening , psal. . , , , . thou makest darkness and it is night , wherein all the beasts of the forest do creep ; ( from whose yelling the night hath its name in the hebrew tongue . ) the young lions rear after their prey , and seek their meat from god. the sun riseth , they gather themselves together , and lay them down in their dens . man goeth forth to his work and his labour untill the evening . the day of labour is from the removeal of darkness and the night , by the light of the sun , untill the return of them again ; which allowing for the alterations of the day in the several seasons of the year , seems to be the just measure of our day of rest. ( ) our lord jesus christ who in his resurrection gave beginning and being to the especial day of holy rest under the gospel , rose not untill the morning of the first day of the week , when the beamings of the light of the sun began to dispel the darkness of the night ; or when it dawned towards day , as it is variously expressed by the evangelists . this with me , determines this whole matter . ( ) meer cessation from labour in the night , seems to have no place in the spiritual rest of the gospel to be expressed on this day ; nor to be by any thing distinguished from the night of other dayes of the week . ( ) supposing christians under the obligation of the direction given by moses before-mentioned ; and it may entangle them in the anxious , scrupulous intrigues which the jews are subject unto , about the beginning of the evening it self , about which their greatest masters are at variance , which things belong not to the oeconomy of the gospel . upon the whole matter , i am inclinable to judge , and do so ; that the observation of the day is to be commensurate unto the use of our natural strength ; on any other day , from morning to night . and nothing is hereby lost that is needfull unto the due sanctification of it . for what is by some required as a part of its sanctification , is necessary and required as a due preparation thereunto . this therefore is our first rule or direction . the first day of the week , or the lords-day , is to be set apart unto the ends of an holy rest unto god , by every one , according as his natural strength will enable him , to employ himself in his lawfull occasions any other day of the week . there is no such certain standard or measure for the observance of the duties of this day , as that every one who exceeds it , should by it be cut short , or that those who on important reasons come short of it , should be stretched out thereunto . as god provided in his services of old , that he who was not able to offer a bullock , might offer a dove , with respect unto their outward condition in the world ; so here there is an allowance also for the natural temperaments and abilities of men . only whereas if persons of old had pretended poverty , to save their charge in the procuring of an offering , it would not have been acceptable , yea they would themselves have fallen under the curse of the deceiver ; so no more will now a pretence of weakness or natural inability , be any excuse unto any for neglect or profaneness . otherwise god requires of us , and accepts from us , according to what we have , and not according to what we have not . and we see it by experience , that some mens natural spirits will carry them out unto a continuance in the outward observance of duties , much beyond , nay doubly perhaps unto what others are able , who yet may observe an holy sabbath unto the lord with acceptation . and herein lyes the spring of the accommodation of these duties to the sick , the aged , the young , the weak , or persons any way distempered . god knoweth our frame , and remembreth that we are dust ; as also , that , that dust , is more discomposed , and weakly compacted in some than others . as thus the people gathered manna of old , some more , some less , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man according to his appetite , yet he that gathered much had nothing over , and he that gathered little had no lack , exod. . , . so is every one in sincerity according to his own ability , to endeavour the sanctifying of the name of god in the duties of this day ; not being obliged by the examples or prescriptions of others , according to their own measures . § . secondly , labour to observe this day , and to perform the duties required in it , with a frame of mind becoming and answering the spirit , freedom and liberty of the gospel . we are now to serve god in all things in the newness of the spirit , and not in the oldness of the letter , rom. . . with a spirit of peace , delight , joy , liberty , and a sound mind . there were three reasons of the bondage servile frame of spirit , which was in the judaical church , in their observance of the duties of the law , and consequently of the sabbath . first , the dreadfull giving and promulgation of it on mount sinai , which was not intended meerly to strike a terror into that generation in the wilderness , but through all ages , during that dispensation , to influence and awe the hearts of the people into a dread and terror of it . hence the apostle tells us that mount sinai gendered unto bondage , gal. . . that is , the law as given thereon , brought the people into a spiritually servile state , wherein although secretly on the account of the ends of the covenant they were children and heirs , yet they differed nothing from servants , chap. . , . secondly , the renovation and re inforcement of the old covenant , with the promises and threatnings of it , which was to be upon them during the continuance of that state and condition . and although the law had a new use and end now given unto it , yet they were so in the dark , and the proposal of them attended with so great an obscurity , that they could not clearly look into the comfort and liberty finally intended therein . for the law made nothing perfect ; and what was of grace in the administration of it , was so veiled with types , ceremonies , and shadows , that they could not see into the end of the things that were to be done away , cor. . . thirdly , the sanction of the law by death encreased their bondage . for as this in it self was a terror unto them in their services , so it was expressive , and a representation of the original curse of the whole law , gal. . . and hereby were they greatly awed and terrified , although some of them by especial grace were enabled to delight themselves in god and his ordinances . and in these things was administred a spirit of bondage unto fear , which by the apostle is opposed to the spirit of adoption , whereby we cry abba father , rom. . . which , where it is , there is liberty ; where the spirit of the lord is there is liberty , cor. . . and there only . and therefore although they boasted that they were the children of abraham , and on that reason free and never in bondage ; yet our saviour lets them know , that whatever they pretended , they were not free untill the son should make them so . and from these things arose those innumerable , anxious scrupulosities which were upon them in the observation of this day , accompanied with the severe nature of those additions in its observation , which were made unto the law of it , as appropriated unto them for a season . now all these things we are freed from under the gospel . for , ( ) we are not now brought to receive the law from mount sinai , but are come unto mount sion . so the apostle at large , heb. . , , , , , , . for ye are not come unto the mount that might be touched ; ( that is , which naturally might be so by mens hands , though morally the touching of it was forbidden ) and that burned with fire , nor unto blackness , and darkness , and tempest . and the sound of a trumpet , and a voice of words , which they that heard entreated that the word should not be spoke unto them any more ; for they could not endure that which was commanded , and if so much as a beast touch the mountain it shall be stoned or thrust through with a dart . and so terrible was the sight , that moses said , i exceedingly fear and quake ; which it seems were the words he used , where it is on this occasion said of him , and moses spake , but nothing is added of what he said , exod. . which things are insisted on by him to shew the grounds of that bondage which the people were in under the law ; whereunto he addes , but you are come to mount sion , unto the city of the living god , the heavenly hierusalem ; hierusalem that is above , which is free , which is the mother of us all , gal. . . that is , we receive the law of our obedience from jesus christ , who speaks from heaven , to be observed with a spirit of liberty . ( ) the old covenant is now absolutely abolished , nor is the remembrance of it any way revived , heb. . . it hath no influence into , nor upon the minds of believers . they are taken into a covenant full of grace , joy and peace for the law was given by moses but grace and truth came by jesus christ , joh. . . ( ) in this covenant they receive the spirit of christ ; or adoption to serve god without legal fear , luk. . . rom. . . gal. . . and there is not any thing more insisted on in the gospel , as the principal priviledge thereof . it is indeed nothing to have liberty in the word and rule , unless we have it in the spirit and principle . and hereby are we delivered from that anxious solicitude about particular instances in outward duties , which was a great part of the yoke of the people of old . for , ( ) hence we may in all our duties look on god as a father . by the spirit of his son , we may in them all cry abba father . for through christ we have an access in one spirit unto tho father , ephes. . . to god as a father ; as one that will not alwayes chide ; that doth not watch our steps for our hurt , but remembreth that we are but dust . one who tyeth us not up to rigid exactness in outward things , whilest we act in an holy spirit of filial obedience as his sons or children . and there is great difference between the duties of servants and children ; neither hath a father the same measure of them . the consideration hereof , regulated by the general rules of the scripture , will resolve a thousand of such scruples as the jews of old while servants were perplexed withall . ) hence we come to know that he will be worshipped in spirit and in truth . therefore he more minds the inward frame of our hearts wherewith we serve him , than the meer performance of outward duties , which are alone so far accepted with him , as they are expressions and demonstrations thereof . if then , in the observation of this day , our hearts are single and sincere in our aims at his glory with delight , it is of more price with him than the most rigid observation of outward duties , by number and measure . ( ) therefore the minds of believers are no more influenced unto this duty by the curse of the law , and the terror thereof , as represented in the threatned penalty of death . the authority and love of jesus christ are the principal causes of our obedience . hence our main duty lyeth in an endeavour to get spiritual joy and delight in the services of this day ; which are the especial effects of spiritual liberty . so the prophet requires , that we should call the sabbath our delight , holy and honourable of the lord , isa. . . as also , that on the other side we should not do our own pleasure , nor do our own wayes , nor find our own pleasure , nor speak our own words . and these cautions seem to regard the sabbath absolutely , and not as judaical . but i much question whether they have not in the interpretation of some , been extended beyond their original intention . for the true meaning of them is no more but this ; that we should so delight our selves in the lord on his holy day , as that being expresly forbidden our usual labour , we should not need for want of satisfaction in our duties , to turn aside unto our own pleasures , and vain wayes , which are only our own , to spend our time , and pass over the sabbath ; a thing complained of by many ; whence sin and satan have been more served on this day , than on all the dayes of the week beside . but i no way think , that here is a restraint laid on us from such words , wayes , and works , as neither hinder the performance of any religious duties belonging to the due celebration of the worship of god on the day , nor are apt in themselves to unframe our spirits , or divert our affections from them . and those whose minds are fixed in a spirit of liberty to glorifie god in and by this day of rest , seeking after communion with him in the wayes of his worship , will be unto themselves a better rule for their words and actions ; than those who may aim to reckon over all they do or say , which may be done in such a manner , as to become the judaical sabbath , much more then the lords-day . § . thirdly , be sure to bring good and right principles unto the performance of the duty of keeping a day of rest holy unto the lord. some of these i shall name , as confirmed expresly in , or drawn evidently from the preceding discourses . . remember that there is a weekly rest , or an holy rest of one day in the week , due to the solemn work of glorifying god as god. remember the sabbath to keep it holy . we have had a week unto our own occasions , or we have a prospect of a week in the patience of god for them . let us remember that god puts in for some time with us . all is not our own . we are not our own lords . some time god will have to himself from all that own him in the world. and this is that time , season , or day . he esteems not himself acknowledged , nor his soveraignty owned in the world , without it . and therefore this day of rest he required , the first day as it were that the world stood upon its legs ; hath done so all along , and will do so to the last day of its duration . when he had made all things , and saw that they were good , and was refreshed in them , he required that we should own and acknowledge his goodness and power therein . this duty we owe to god , as god ( ) that god appointed this day , to teach us , that as he rested therein , so we should seek after rest in him here , and look on this day as a pledge of eternal rest with him hereafter . so was it from the beginning . this was the end of the appointment of this day . now our rest in god in general consists in two things : ( ) in our approbation of the works of god , and the law of our obedience , with the covenant of god thereon . these things are expressive of , and do represent unto us the goodness , righteousness , holiness , faithfulness , and power of god. for these , and with respect unto them , are we to give glory to him . what god rests in , he requires that through it , we should seek for our rest in him . as this was the duty of man in innocency , and under the law , so it is ours now much more . for god hath now more eminently and gloriously unveiled and displayed the excellencies of his nature , and the counsels of his wisdome , in and by jesus christ , than he had done under the first covenant . and this should work us to a greater and more holy admiration of them . for if we are to acknowledge , that the law is holy , just , and good , as our apostle speaks , although it is now useless as to the bringing of us to rest in god ; how much more ought we to own and subscribe to the gospel , and the declaration that god hath made of himself therein , that so it is . ( ) in an actual solemn compliance with his will , expressed in his works , law , and covenant . this brings us unto present satisfaction in him , and leads us to the full enjoyment of him . this is a day of rest ; but we cannot rest in a day , nor any thing that a day can afford ; only it is an help and means of bringing us to rest in god. without this design , all our observation of a sabbath is of no use nor advantage . nothing will thence redound to the glory of god , nor the benefit of our own souls . and this they may do well to consider who plead for the observation of the seventh day precisely . for they do profess thereby that they seek for rest in god , according to the tenor of the first covenant . that they approve of , and that they look ( by that profession ) to be brought to rest by ; though really , and on other principles , they do otherwise . whatever then be the covenant wherein we walk with god , the great principle which is to guide us in the holy observation of this day , is , that we celebrate the rest of god in that covenant , approve of it , rejoyce in it , and labour to be partakers of it , whereof the day it self is given us as a pledge . we must therefore , ( ) . remember , that we have lost our original rest in god by sin . god made us upright , in his own image , meet to take our rest , satisfaction , and reward in himself , according to the tenor of the law of our creation , and the covenant of works established thereon . hereof the seventh day was a token and pledge . all this we must consider that we have lost by sin . god might justly have left us in a wandring condition , without either rest , or any pledge of it . our reparation indeed is excellent and glorious ; yet so , as that on our part the loss of our former estate was shamefull , and in the remembrance whereof we ought to be humbled . and hence we may know , that it is in vain for us to lay hold of the seventh day again , which is but an attempt to return into the garden after we are shut out , and kept out by a flaming sword. for although it was made use of as a type and shadow under the law ; yet to us who must live on the substance of things , or not at all , it cannot be possessed with robbery : and is of no use when attained . for , we are to remember , ( ) that the rest in god , and with god , which we now seek after , enter into , and celebrate the pledge of , using the means for the farther enjoyment of it , in the observation of this day , is a rest by a recovery , by a reparation in jesus christ. there is now , a new rest of god , and a new rest for us in god. god now rests , and is refreshed in christ , in his person , in his works , in his law , in the covenant of grace in him ; in all these things is his soul well pleased . he is the brightness of his glory , and the express image of his person ; making a far more glorious representation of him , than did the works of creation of old , which yet he had left such impressions of his goodness , power and wisdom upon , as that he rested in them , was refreshed on them , and appointed a day for man to rest in his approbation of them , and giving glory to him for them . how much more is it so with him , with respect unto this glorious image of the invisible god. this he now dealeth with us in ; for as of old , he commanded light to shine out of darkness , whereby we might see and behold his glory which he had implanted , and was implanting on the work of his hands , so now he shines into our hearts , to give the light of the knowledge of his glory , in the face of jesus christ , cor. . . that is , enableth us to behold all the excellencies of his nature , made manifest in the person and works of jesus christ. the way also of bringing them unto him , through christ , who had by sin come short of his glory , is that which he approveth of , is delighted with , and resteth in , giving us a pledge thereof in this day of rest. herein lyes the principal duty of this dayes observances ; namely , to admire this retriveal of a rest with god , and of a rest for god in us . this is the fruit of eternal wisdom , grace and goodness , love and bounty : this , i say , belongs unto the sanctification of this day , and this ought to be our principal design therein ; namely , in it to give glory unto god , for the wonderfull recovery of a rest for us with himself , and an endeavour to enter by faith and obedience into that rest. and for those ends and purposes , are we to make use of all the sacred ordinances of worship , wherein , and whereby this day is sanctified unto the lord. ( ) that in the observation of the lords-day , which is the first day of the week , we subject our consciences immediately to the authority of jesus christ , the mediator , whose day of rest originally it was , and which thereby , and for that reason is made ours . and hereby in the observation of this day , have we fellowship with the father and his son jesus christ. of old there was nothing appeared in the day , whilst the seventh day was in force , but the rest of god the creator , and his soveraign authority intimated unto us thereby , for the observing of an holy rest unto him , according to the tenor of the first covenant . but now the immediate foundation of our rest on the lords-day , is the lords rest , the rest of christ , when upon his resurrection he ceased from his works , as god did from his own . this gives great direction and encouragement in the duty of observing this day aright . faith truely exercised in bringing the soul into an actual subjection unto the authority of christ in the observance of this day , and directing the thoughts unto a contemplation of the rest that he entred into after his works , with the rest that he hath procured for us to enter into with him , doth more thereby towards the true sanctification of this day , than all outward duties can do , performed with a legal spirit , when men are in bondage unto the command as taught to them , and dare not do otherwise . god in several places instructs the israelites , what account they shall give unto their children concerning their observation of sundry rites and ceremonies that he had instituted in his worship , exod. . . and it shall be when thy son asketh thee in time to come , saying , what is this ? that thou shalt say unto him , by strength of hand the lord brought us out of the land of egypt , &c. it was in remembrance of such works of god amongst them , whereof those rites were a token and representation . and we have here a special observance in the worship of god ; what account can we give unto our selves , and our children , concerning our observation of this day holy unto the lord ? must we not say , nay may we not do so with joy and rejoycing , that whereas we were lost and undone by sin , excluded out of the rest of god , so far as that the law of the observation of the outward pledge of it , being attended with the curse , was a burden and no relief unto us ; our lord jesus christ the son of god undertook a great work to make peace for us , to redeem and save us ; and when he had so done , and finished his work , even the erecting of the new heavens and new earth wherein dwelleth righteousness , he entred into his rest , and thereby made known unto us , that we should keep this day as a day of an holy rest unto him ; and as a pledge that we have again given unto us , an entrance into rest with god. ( ) we are then to remember , that this day is a pledge of our eternal rest with god. this is that whereunto these things do tend . for therein will god glorifie himself in the full accomplishment of his great design , in all his works of power and grace . and this is that which ultimately we aim at . we do at best in this world but enter into the rest of god ; the full enjoyment of it is reserved for eternity . hence that is usually called our everlasting sabbath ; as that state wherein we shall alwayes rest with god , and alwayes give glory unto him . and this day is a pledge hereof on sundry accounts ; ( ) because thereon , god as it were calleth us aside out of the world , unto an immediate converse with himself . israel never had a more dreadfull day , than when they were called out of their tents , from their occasions , and all worldly concerns , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in occursum jehovae , to a meeting with the lord , exod. . god called them aside to meet and converse with him . but it was unto mount sinai that he called them ; which was altogether on a smoak , because the lord descended in fire , vers . . hence although they had been preparing themselves for it sundry dayes , they were not able to bear the terror of gods approach unto them . but under the gospel , we are this day called out of the world , and off from our occasions , to converse with god , to meet him at mount sion , heb. . here he doth not give us a fiery law , but a gracious gospel ; doth not converse us with thunder and lightning , but with the sweet still voice of mercy in jesus christ. and as this requireth due thoughts of heart in us to prepare us for it ; so it is in it self a great and unspeakable priviledge , purchased for us by christ. and herein have we a pledge of rest with god above ; when he shall call us off from all relations , all occasions of life , all our interests and concerns in this world , and eternally set us apart unto himself . and undoubtedly that it may be such a pledge unto us , it is our duty to take off our minds and souls , as far as we are able , from all occasions of life , and businesses of this world , that we may walk with god alone on this day . some indeed do think this a great bondage . but so far as they do so , and so far as they find it so , they have no interest in this matter . we do acknowledge that there are weaknesses attending the outward man , through the frailty and imbecillity of our natures , and therefore have before rejected all rigid , tiresome services . and i do acknowledge that there will be repisning and rebelling in the flesh against this duty . but he who really judgeth in his mind , and whose practice is influenced and regulated by that judgement , that the segregation of a day from the world , and the occasions of it , and a secession unto communion with god thereon , is grievous , and burdensome , and that which god doth not require , nor is usefull to us , must be looked on as a stranger unto these things . he to whom the worship of god in christ is a burden or a bondage ; who sayes , behold what a weariness it is , that thinks a day in a week to be too much and too long to be with god in his especial service , is much to seek , i think , of his duty . alas ! what would such persons do if they should ever come to heaven , to be taken aside to all eternity to be with god alone , who think it a great bondage to be here deiverted unto him for a day ? they will say it may be , heaven is one thing , and the observation of the lords-day is another ; were they in heaven they doubt not but they should do well enough . but for this observation of the lords-day they know not what to say to it . i confess they are so ; they are distinct things , or else one could not be the pledge of the other . but yet they both agree in this , that they are a separation and secession from all other things unto god. and if men have not a principle to like that in the lords-day , neither would they like it in heaven , should they ever come there . let us then be ready to attend in this matter , to the call of god , and go out to meet him . for where he placeth his name as he doth on all his solemn ordinances , there he hath promised to meet us . and so is this day unto us a pledge of heaven . ( ) it is so in respect of the duties of the day , wherein the sanctification of the name of god in it doth consist . all duties proper and peculiar to this day , are duties of communion with god. everlasting , uninterrupted immediate communion with god , is heaven . carnal persons had rather have mahomets paradise , than christs heaven . but this is that which believers aim at ; eternal communion with god. hereof are the duties of this day , in a right holy performance , an assured pledge . for this is that which in them all we aim at , and express according to the measure of our light and grace . hereon , we hear him speak unto us , in his word ; and we speak unto him , in prayers , supplications , praises , thanksgivings , in and by jesus christ. in all , our aim is to give glory to him , which is the end of heaven , and to be brought nearer to him , which is its enjoyment . in what god is pleased hereby to communicate unto our souls , and in what by the secret and invisible supplyes of his grace , and spirit , he carryes out our hearts unto , lye and consist those first fruits of glory , which we may be made partakers of in this world. and the first fruits are a pledge of a full harvest ; god gives them unto us for that end , that they may be so . this then are we principally to seek after in the celebration of the ordinances of god , whereby we sauctifie his name on this day . without this , bodily labour in the outward performance of a multitude of duties , will profit little . men may rise early , and go to bed late , and eat the bread of care and diligence all the day long ; yet if they are not thus in the spirit , and carried out unto spiritual communion with god , in the services of the day , it will not avail them . whatever there be either in the service it self performed , or in the manner of its performance , or the duration of it , which is apt to divert or take off the mind from being intent hereon , it tends to the prophanation rather than the sanctification of this day . ( ) the rest of the day , is also a pledge of our rest with god. but then this rest is not to be taken for a meer bodily cessation from labour , but in that extent wherein it hath before been at large described . these are some of the rules which we are to have a respect unto in our observation of this day . a due application of them unto particular occasions and emergencies , will guide us through the difficulties of them . therefore did i choose rather to lay them thus down in general , than to insist on the determination of particular cases , which when we have done all , must be resolved into them , according to the light and understanding of them who are particularly concerned . § . it remains that we offer some directions , as to the duties themselves , wherein the sanctification of this day doth consist . and this i shall do briefly . it hath been done already at large by others ; so as that from thence they have taken occasion to handle the nature of all the religious duties , with the whole manner of their performance , which belong to the service of this day , which doth not properly appertain unto this place . i shall therefore only name the duties themselves which have a respect unto the sanctification of the day , supposing the nature of them , and the due manner of their performance , to be otherwise known . now these duties are of two sorts ; ( ) preparatory for the day ; and ( ) such as are actually to be attended unto in it . § . ( ) there are duties preparatory for it for although as i have declared , i do not judge that the preceding evening is to be reckoned unto this holy rest as a part of it ; yet doubtless it ought to be improved , unto a due preparation for the day ensuing . and hereby the opinion of the beginning of the sabbatical rest with the morning is put into as good a condition for the furtherance of the duties of piety and religion , as the other about its beginning in the evening preceding . now preparation in general is necessary ; ( ) on the account of the greatness and holiness of god with whom in an especial manner we have to do . the day is his . the duties of the day are his prescriptions . the priviledges of the day are his gracious concessions ; he is the beginning and ending of it . and we observed before , on this day , he calleth us aside unto a converse with himself . and certainly , some special preparation of our hearts and minds is necessary hereunto . this belongs to the keeping of our foot when we go to the house of god , eccl. . . namely , to consider what we are to do , whither we are going , to whom we make our approaches , in the solemn worship of god. the rule which he gives , lev. . . is moral , perpetual or everlasting ; i will be sanctified in them that come nigh me , and before all the people i will be glorified . he loves not a rude careless rushing of poor sinners upon him , without a sense of his greatness , and a due reverence of his holiness . hence is that advice of our apostle , heb. . , . . let us have grace , be graciously prepared in our hearts and minds , whereby we may serve god acceptably with reverence and godly fear ; for our god is a consuming fire . and this will not be answered by meer bodily postures of veneration . hence there is a due preparation necessary . ( ) it is so , from our own distractions and intanglements in the businesses and occasions of life . i speak not of such who spend the whole week in the pursuit of their lusts and pleasures ; whose sabbath-rest hath an equal share in prophaneness , with all other parts of their lives . but we treat of those who in general make it their design to live unto god. the greatest part of these i do suppose to be engaged industriously , in some calling or course of life . and these things are apt to fill their minds , as well as to take up their time , and much to conform them to their own likeness . much converse with the world , is apt to beget a worldly frame in men , and earthly things will taint the mind with earthlyness . and although it be our duty , in all our secular occasions also , to live to god , and whether we eat or drink to do all things unto his glory ; yet they are apt to unframe the mind , so as to make it unready unto spiritual things , and heavenly contemplations . there is a command indeed that we should pray alwayes ; which at least requires of us , a readiness of mind to lay hold of all occasions and opportunities for prayer ; yet none will deny , but that there is great advantage in a due preparation for that , and all other duties of religion . to empty therefore and purge our minds of secular earthly businesses , designs , projections , accounts , dependencies of things one on another , with reasonings about them , as far as in us lyeth , is a duty required of us , in all our solemn approaches unto god. and if this be not done , but men go full of their occasions into religious services , they will by one means or other return upon them , and prevail upon them to their disturbance . great care is to be taken in this matter ; and those who constantly exercise themselves unto a good conscience herein , will find themselves fitted for the duties of the day to a good success . § . for these preparatory duties themselves , i should referr them to three heads , if the reader will take along with him these advertisements . . that i am not binding burdens on men or their consciences , nor tying them up unto strict observances , under the consideration of sin , if not precisely attended unto . only i desire to give direction , such as may be helpfull unto the faith and obedience of those who in all things desire to please god. and if they apply themselves to those wayes in other instances which they find more to their own edification , all is done that i aim at . . that i propose not these duties , as those which fall under an especial command , with reference unto this season ; but only as such which being commanded in themselves , may with good spiritual advantage be applyed unto this season . whence it follows , . that if we are by necessary occasions , at any time diverted from attending unto them , we may conclude that we have lost an opportunity or advantage , not that we have contracted the guilt of sin ; unless it be from the occasion it self , or some of its circumstances . § . these things premised , i shall recommend to the godly reader a threefold preparatory duty to the right observation of a day of holy rest unto the lord. ( ) of meditation ; ( ) of supplication ; ( ) of instruction , unto such as have others depending on them . ( ) of meditation ; and this answers particularly the reasons we have given for the necessity of these preparatory duties . for herein are the minds of believers , to exercise themselves unto such thoughts of the majesty , holiness , and greatness of god , as may prepare them to serve him with reverence and godly fear . the nature of the duty requires , that this meditation should first respect god himself ; and then the day and its services in its causes and ends. god himself , i say , not absolutely , but as the cause and author of our sabbatical rest. god is to be meditated on with respect unto his majesty , greatness , and holiness , in all our addresses unto him in his ordinances . but a peculiar consideration is to be had of him , as the especial author of that ordinance which we address our selves to the celebration of , and so to make our access unto him therein . his rest therefore in jesus christ , his satisfaction and complacency in the way and covenant of rest for us through him , are the objects of a suitable meditation in our preparation for the observance of this day of rest. but especially the person of the son , whose works and rest thereon , is the foundation of our evangelical rest on this holy day , is to be considered , it were easie to supply the reader with proper meditations on these blessed subjects , for him to exercise himself in as he finds occasion : but i intend only directions in general , leaving others to make application of them according to their ability . again ; the day it self and its sacred services are to be thought upon . the priviledges that we are made partakers of thereby ; the advantages that are in the duties of it , and the duties themselves required of us , should be well digested in our minds . and where we have an habitual apprehension of them , yet it will need to be called over and excited . to this end those who think meet to make use of these directions , may do well to acquaint themselves with the true nature of a sabbatical rest , from what hath been before discoursed . it will afford them other work for faith and thankfulness , than is usually taken notice of , by them who have no other notion of it , than merely a portion of time set apart unto the solemn worship of god. there are other mysteries of god and his love , other directions for our obedience unto god in it , than are commonly taken notice of . by these means the ends of preparatory duties above mentioned , will be effected ; the mind will be filled with due reverential apprehensions of god on the one hand , and disentangled on the other from those cares of the world , and other cumbersome thoughts , wherewith the occasions of life may have possessed it . § . secondly , supplication ; that is prayer with especial respect unto the duties of the day . this is the life of all preparation for every duty . it is the principal means whereby we express our universal dependance on god in christ , as also work our own hearts to a sense of our indigent estate in this world , with all our especial wants , and the means whereby we obtain that supply of grace , mercy , and spiritual strength , which we stand in need of , with respect unto the glory of god , with the encrease of holiness and peace in our own souls . special directions need not be given about the performance of this known duty . only i say , some season for it , by way of preparation , will be an eminent means to further us in the due sanctification of the name of god on this day . and it must be founded on thanksgiving for the day it self , with the ends of it , as an advantage for our converse with god in this world. his goodness and grace in this condescension and care , are to be acknowledged and celebrated . and in the petitory part of preparatory prayer , two things are principally to be regarded ; ( ) a supply of grace from god , the god and fountain of it . and herein respect must be had , ( ) unto that grace , or those graces , which in their own nature are most immediately serviceable unto the sanctification of the name of god in this ordinance . such are reverence of his authority , and delight in his worship . ( ) such graces in particular , as we have found advantage by in the exercise of holy duties , as it may be contriteness of spirit , love , joy , peace . ( ) such as we have experienced the want of , or a defect in our selves as to the exercise of them on such occasions ; as it may be diligence , stedfastness , and evenness of mind . ( ly , ) a removeal of evils , or that god would not lead us into temptation but deliver us from evil . and herein a regard is to be had , ( ) unto the temptations of satan . he will be casting his fiery darts in such a season . he is seldome busier than upon our engagement into solemn duties . ( ) to the inconstancy , wavering and distraction of our own minds . these are indeed a matter of unspeakable abasement , when we consider aright the majesty of god with whom we have to do . ( ) to undue , and unjust offences against persons and things , that we may lift up pure hands to god without wrath and without doubting . sundry things of the like nature might be instanced in , but that i leave all to the great direction , rom. . , . § . thirdly , instruction . this in such cases was peculiarly incumbent on the people of old ; namely that they should instruct their children and their families in the nature of the ordinances whereby they worshipped god. this is that which god so commended in abraham , gen. . . i know , saith he , abraham , that he will command his children and his houshold after him , and they shall keep the way of the lord , to do justice and judgement . in which expression the nature and observance of all ordinances is required . thus is it incumbent on them who have others under their charge , to instruct them in the nature of this service which we observe unto the lord. it may be this is not , this will not be necessary upon every return of this day . but that it should be so done at some appointed season , no man that endeavours to walk uprightly before god , can deny . and the omission of it hath probably caused the whole service amongst many , to be built on custome and example only . hereon hath that great neglect of it which we see , ensued . for the power of their influence will not long abide . § . we have done with preparatory duties . come we now to the day it self ; the duties whereof i shall pass through with an equal brevity . and they are of two sorts ; ( ) publick ; ( ) private ; whereof the former are the principal , and the latter subordinate unto them . and those of the latter sort are either personal , or domestical . § . the publick duties of the day are principally to be regarded . by publick duties , i intend the due attendance unto , and the due performance of all those parts of his solemn worship , which god hath appointed to be observed in the assemblies of his people , and in the manner wherein he hath appointed them to be observed . one end of this day is to give glory to god in the celebration of his solemn worship . that this may be done aright , and unto his glory , he himself hath appointed the wayes and means , or the ordinances and duties wherein it doth consist . without this , we had been at an utter loss , how we might sanctifie his name or ascribe glory to him . most probably we should have set up the calves of our own imaginations to his greater provocation . but he hath relieved us herein , himself appointing the worship which he will accept . would we therefore give full direction in particular , for the right sanctifying of the name of god on this day ; we ought to go over all the ordinances of worship which the church is bound to attend unto , in its assemblies . but this is not my present purpose . besides somewhat of that kind hath been formerly done in another way . i shall therefore here content my self , to give some general rules for the guidance of men in the whole . as , ( ) that the publick and solemn worship of god is to be preferred above that which is private . they may be so prudently managed , as not to interfer , nor ordinarily to entrench on one another . but where-ever on any occasion they seem so to do , the private are to give place to the publick . for one chief end of the sacred setting apart of this day , is the solemn acknowledgement of god , and the performance of his worship in assemblies . it is therefore a marvellous undue custome , on the pretence of private duties , whether personal or domestical , to abate any part of the duties of solemn assemblies . for there is in it , a setting up of our own choice and inclinations against the wisdome and authority of god. the end of the day is the solemn worship of god ; and the end is not to give way to the most specious helps and means . ( ) choice is to be made of those assemblies for the celebration of publick worship , where we may be most advantaged as unto the ends of them in the sanctification of this day , so far as it may be done without breach of any order appointed of god for in our joyning in any concurrent acts of religious worship , we are to have regard unto helps suited unto the furtherance of our own faith and obedience . and also because god hath appointed some parts of his worship , as in their own nature and by virtue of his appointment are means of conveying light , knowledge , grace , in spiritual supplyes unto our souls , it is certainly our duty to make choice and use of them , which are most meet so to do . ( ) for the manner of our attendance on the publick worship of god , with reverence , gravity , order , diligence , attention , though it be a matter of great use and moment , yet not of this place to handle ; nor doth it here belong unto us , to insist on those wayes whereby we may excite particular graces unto due actings of themselves , as the nature of the duties wherein we are engaged doth require . § . ( ) although the day be wholly to be dedicated unto the ends of a sacred rest before insisted on ; yet , . duties in their performance drawn out unto such a length as to beget wearisomness and satiety , tend not unto edification , nor do any way promote the sanctification of the name of god in the worship it self . regard therefore in all such performances is to be had , ( ) unto the weakness of the natural constitution of some , the infirmities and indispositions of others , who are not able to abide in the outward part of duties , as others can . and there is no wise shepherd , but will rather suffer the stronger sheep of his flock , to lose somewhat of what they might reach unto in his guidance of them , than to compell the weaker to keep pace with them to their hurt , and it may be their ruine . better a great number should complain of the shortness of some duties who have strength and desires for a longer continuance in them , than that a few who are sincere should be really discouraged by being overburdened , and have the service thereby made useless unto them . i alwayes loved in sacred duties , that of seneca concerning the orations of cassius severus when they heard him ; timebamus ne desineret ; we were afraid that he would end . ( ) to the spiritual edge of the affections of men , which ought to be whetted , and not through tediousness in duties abated and taken off . other things of a like nature might be added , which for some considerations i shall forbear . . refreshments helpfull to nature , so far as to refresh it , that it may have a supply of spirits to go on chearfully in the duties of holy worship , are lawfull and usefull . to macerate the body with abstinences on this day , is required of none ; and to turn it into a fast , or to fast upon it , is generally condemned by the antients . wherefore , to forbear provision of necessary food for families on this day , is mosaical ; and the enforcement of the particular precepts , about not kindling fire in our houses on this day , baking and preparing the food of it the day before , cannot be insisted on without a re-introduction of the seventh day precisely , to whose observation they were annexed , and thereby of the law and spirit of the old covenant . provided alwayes that these refreshments be , ( ) seasonable for the time of them , and not when publick duties require our attendance on them . ( ) accompanied with a singular regard unto the rules of temperance : as ( ) that there be no appearance of evil . ( ) that nature be not charged with any kind of excess , so far as to be hindred rather than assisted in the duties of the day . ( ) that they be accompanied with gravity , and sobriety , and purity of conversation . now whereas these things are in the substance of them required of us in the whole course of our lives , as we intend to please god , and to come to the enjoyment of him , none ought to think an especial regard unto them on this day , to be a bondage , or troublesome unto them . . labour , or pains for the enjoyment of the benefit and advantage of the solemn assemblies of the church , and in them of the appointed worship of god , is so far from entrenching on the rest of this day , that it belongs unto its due observation . a mere bodily rest is no part of religious worship in it self , nor doth it belong unto the sanctification of this day , any farther then as it is a means for the due performance of the other duties belonging unto it . we have no bounds under the gospel for a sabbath-dayes journey , provided it be for sabbath ends . in brief , all pains or labour , that our station and condition in this world , that our troubles which may befall us , or any thing else make necessary , as that without which we cannot enjoy the solemn ends and uses of this holy day of rest , are no way inconsistent with the due observation of it . it may be the lot of one man to take so much pains , and to travel so far for and in the due celebration of the lords day , as if another should do the like without his occasions and circumstances , it would be a prophanation of it . . labour in works of charity and necessity , such as are to visit the sick , to relieve the poor , to help the distressed , to relieve or assist creatures ready to perish , to supply cattel with necessary food , is allowed by all , and hath been by many spoken unto . . for sports and such like recreations , and their use on this day , i referr the reader to laws of sundry emperors and nations concerning them . see of constant. leg . omnes cap. de feriis . theodosius and arcadius ibid. and of leo and authemius , in the same place of the code ; of charles the great , capilular . lib. . cap. . lib. . cap. . the sum of them all is contained in that exhortation which ephram syrus expresseth in his serm. de diebus festis . festivitates dominicas honorare studiose contendite , celebrantes eas non panegyrice , sed divine ; non mundane , sed spiritualiter ; non instar gentilium , sed christianorum . quare non portarum frontes coronemus ; non choreaes ducamus , non choram exornemus ; non tibiis & citharis auditum affaeminemus , non mollibus vestibus induamur , nec cingulis undique auro radiantibus cingamur ; non comessationibus & ebrietatibus dediti simus , verum ista relinquamus eis quorum deus venter est , & gloria in confusione justorum . § . for private duties both personal and domestical , they are either antecedent or consequent unto the solemn publick worship , as usually for time it is celebrated amongst us . these consisting in the known religious exercises of prayer , reading the scripture , meditation , family instructions from the advantage of the publick ordinances , they are to be recommended unto every ones conscience , ability and opportunity , as they shall find strength and assistance for them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . these books following are to be sold by nath. ponder , at the peacock in chancery-lane near fleetstreet . exercitations on the epistle to the hebrews , also concerning the messiah . wherein the promises concerning him to be a spiritual redeemer of mankind , are explained and vindicated . his coming , and accomplishment of his work according to the promises , is proved and confirmed . the person , or who he is , is declared . the whole o economy of the mosaical law , rites , worship , and sacrifices , is explained . and in all , the doctrine of the person , office , and work of the messiah , is opened : the nature and demerit of the first sin is unfolded : the opinions and traditions of the antient and modern jews are examined ; their objections against the lord christ and the gospel are answered : the time of the coming of the messiah is stated : and the great fundamental truths of the gospel vindicated . with an exposition and discourses on the two first chapters of the said epistle to the hebrews . by i. owen , d. d. in polio . price s. bound . times of the bible : veyled in cubits , shekels , talents , furlongs , chapters , verses , letters , of the scripture : with the dayes , hours , watches , weeks , and months of the jewish year . by i. s. in quarto . price d. stitch'd . a practical exposition on the th . psalm . wherein the nature of the forgiveness of sin is declared ; the truth and reality of it asserted ; and the case of a soul distressed with the guilt of sin , and relieved by a discovery of forgiveness with god , is at large discoursed . by john owen , d. d. john . . search the scriptures . in quarto-price s. bound . a brief declaration and vindication of the doctrine of the trinity . as also of the person and satisfaction of christ. accommodated to the capacity and use of such as may be in danger to be seduced ; and the establishment of the truth . john . search the scriptures . by john owen , d. d. in twelves . price ● s. bound . the unreasonableness of atheism . made manifest in a discourse to a person of honour : by sir charles wolseley baronet . the second edition , revised and enlarged by the author . in large octavo . price s. d. bound . there is now published , a new treatise written by mr. thomas brooks , called londons lamentations : or , a sober serious discourse concerning the late fiery dispensation ; wherein the procuring causes , and the final causes of that dreadful dispensation are laid open , with the duties that are incumbent , both upon those who have been burnt up , and upon those who have escaped those consuming flames ; with thirteen supports , to bear up the hearts of such as have been sufferers . here are many great objections answered , and many weighty questions resolved ; and variety of arguments to prove that a little that the righteous man hath , is better than the riches of the wicked ; with several other points of grand importance , all tending to the cooling , quieting , setling , refreshing , upholding and comforting of all that have been sufferers by the late fiery calamity . price s. bound . exercitations concerning the name , original , nature , use and continuance of a day of sacred rest. by i. owen , d. d. in large octavo . a review of the annotations of hugo grotius, in reference unto the doctrine of the deity, and satisfaction of christ. with a defence of the charge formerly laid against them. / by iohn ovven d.d. owen, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing o thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) a review of the annotations of hugo grotius, in reference unto the doctrine of the deity, and satisfaction of christ. with a defence of the charge formerly laid against them. / by iohn ovven d.d. owen, john, - . [ ], p. printed by h. hall. printer to the university, for thom. robinson., oxford, : . annotation of thomason copy: "may d". reproduction of the original in the british library. eng grotius, hugo, - -- early works to . jesus christ -- divinity -- early works to . socinianism -- early works to . a r (thomason e _ ). civilwar no a review of the annotations of hugo grotius,: in reference unto the doctrine of the deity, and satisfaction of christ. with a defence of th owen, john f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion a review of the annotations of hvgo grotivs , in reference unto the doctrine of the deity , and satisfaction of christ . with a defence of the charge formerly laid against them . by iohn ovven d. d. oxford , printed by h. hall , printer to the university , for thom. robinson . . a second consideration of the annotations of hugo grotius . having in my late defence of the doctrine of the gospell , from the corruptions of the socinians , been occasioned to vindicate the testimonys given in the scripture to the deity of christ , from their exceptions , and finding that hugo grotius in his annotatios had ( for the most part ) done the same things with them , as to that particular , and some other important articles of the christian faith , that booke of his being more frequent in the hands of students , then those of the socinians , i thought it incumbent on me , to doe the same worke in reference to those annotations , which it was my designe to performe towards the writings of socinus , smalcius , and their companions and followers . what i have been enabled to accomplish by that endeavour , with what service to the gospell hath been performed thereby , is left to the judgment of them who desire {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . of my dealing with grotius i gave a briefe account in my epistle to the governours of the vniversity , and that with reference to an apology made for him , not long before . this hath obtained a new apology under the name of a second defence of hugo grotius ; with what litle advantage either to the repute of grotius , as to the thing in question , or of the apologist himselfe , it is judged necessary to give the ensueing account : for which i took the first leasure houre i could obtaine , having things of greater weight , dayly incumbent on me . the only thing of importance by me charged on those annotations of grotius , was this ; that the texts of scripture both in the old testament and new , bearing witnesse to the diety , and satisfaction of christ , are in them wrested to other senses and significations , and the testimonies given to those grand truths , thereby eluded . of those of the first kind i excepted one , yet with some doubt , least his expressions therein , ought to be interpreted according to the analogy of what he had elsewhere delivered : of which afterwards . because that which concernes the satisfaction of christ will admit of the easyest dispatch , though taking up most roome , i shall in the first place insist thereon . the words of my charge on the annotations , as to this head of the doctrine of the scripture are these . the condition of these famous annotations as to the satisfaction of christ is the same . not one text in the whole scripture , wherein testimony is given to that sacred truth , which is not wrested to another sense , or at least the doctrine in it , conceald and obscured by them . this being a matter of fact , and the words containing a crime charged on the annotations , he that will make a defence of them , must either disprove the assertion by instances to the contrary , or else granting the matter of fact , evince it to be no crime . that which is objected in matter of fact , aut negandum est aut defendendum , sayes quintilian : lib. . cap. de refut : and extra haec in judiciis fere nihil est . in other cases , patronus , neget , defendat , transferat , excuset , deprecetur , molliat , minuat , avertat , despiciat , derideat ; but in matters of fact , the two first only have place . aristotle allows more particulars for an apologist to divert unto , if the matter require it : he may say of what is objected , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . ( rhet. lib. . cap. . ) all which in a plaine matter of fact may be reduced to the former heads . that any other apology can or ought to take place in this , or any matter of the same importance will not easily be proved . the present apologist takes another course . such ordinary paths are not for him to walke in . he tells us of the excellent booke that grotius wrote de satisfactione christi , and the exposition of sundry places of scripture , especially of divers verses of isa. : given therein ; and then adds sundry inducements to perswade us , that he was of the same mind in his annotations . and this is called a defence of grotius . the apologist i suppose knowes full well , what texts of scripture they are , that are constantly pleaded for the satisfaction of christ , by them who doe beleive that doctrine . i shall also for once take it for granted , that he might without much difficulty , have obtained a sight of grotius annotations ; to which i shall only add , that probably if he could from them have disproved the assertion before mentioned , by any considerable instances , he is not so tender of the prefacers credit , as to have concealed it on any such account . but the severalls of his plea for the annotations in this particular , i am perswaded are accounted by some , worthy consideration ; a breife view of them will suffice . the signall place of is . . he tells us , he hath heard taken notice of by some ; ( i thought it had been probable the apologist might have taken notice of it himselfe , ) as that wherein his annotations are most suspected ; therefore on that he will fasten a while ▪ who would not now expect that the apologist should have entred upon the consideration of those annotations , and vindicated them from the imputations insinuated : but he knew a better way of procedure , and who shall prescribe to him , what suits his purpose and proposall . this i say is the instance chosen to be insisted on ; and the vindication of the annotations therein , by the interpretation given in their author his booke de satisfactione christi is proposed to consideration . that others , if not the apologist himselfe , may take notice of the emptinesse of such precipitate apologyes , as are ready to be tumbled out , without due digestion , or consideration , i shall not only compare the annotations and that booke as to the particular place proposed , and manifest the inconsistency of the one with the other ; but also to discover the extreame negligence and confidence , which lye at the bottome of his following attempt , to induce a perswasion , that the judgment of the man of whom we speake , was not alter'd ( that is , as to the interpretation of the scriptures relating to the satisfaction of christ ) nor is others in his annotations , then in that booke ; i shall compare the one with the other , by sundry other instances , and let the world see how in the most important places contested about , he hath utterly deserted the interpretations given of them by himselfe in his booke de satisfactione , and directly taken up that which he did oppose . the apologist binds me in the first place to that of is . . which is ushered in by the pet. . . from pet. . . ( saies the apologist ) grotius informes us that christ so bare our sins , that he freed us from them , so that we are healed by his stripes . this thus crudely proposed , socinus himselfe would graunt it , is little more then barely repeating the words ; grotius goes farther , and contends that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the word there used by the apostle , is to be interpreted , tulit sursum eundo , portavit , and tells us that socinus would render this word abstulit , and so take away the force of the argument from this place . to disprove that insinuation , he urges sundry other places in the new testament , where some words of the same importance are used , and are no way capable of such a signification . and whereas socinus urges to the contrary heb. . . where he saies {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifies nothing but auferre peccata , grotius disproves that instance , and manifests that in that place also it is to be rendred by tulit , and so relates to the death of christ . that we may put this instance given us by the apologist , to vindicate the annotations from the crime charged on them to an issue , i shall give the reader the words of his annotations on that place : it is as followes : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} &c : ] {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hic est , abstulit , quod sequentia ostendunt , quomodo idem verbum sumi not avimus , heb. . . eodem sensu {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ioh. . . & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} isa. . . ubi graeci {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : vitia nostra it a interfecit , sicut qui cruci affiguntur interfici solent . simile loquendi genus col. . . vide rom. . . gal. . . . est autem hic {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; non enim proprie christus cum crucifigeretur , vitia nostra abstulit . sed causas dedit per quas auferrerentur . nam crux christi fundamentum est predicationis ; praedicatio verò poenitentiae , paenitentia verô aufert vitia . how well the annotator abides here by his former interpretation of this place , the apologist may easily discover : there he contends that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is as much as tulio , or sursum tulit : and objects out of socinu● , that it must be abstulit , which quite alters the sense of the testimony . here he contends with him , that it must be abstulit . there heb. . . is of the same importance with this pet. . . as there interpreted : here , as here ; that is in a quite contrary sense , altogether inconsistent with the other . . for company {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} used is . . is called in to the same signification , which in the booke de satisfactione he contends is never used in that sense , and that most truly . . upon this exposition of the words , he gives the very sense contended for by the socinians ; non enim proprie christus cum crucifigeretur vitia nostra abstulit , sed causas dedit per quas auferreretur : what are these causes ; he adds them immediatly , nam crux christi fundamentum est praedicationis , praedicatio verò poenitentiae , poenitentia verò aufert vitia . he that sees not the whole socinian poyson wrapped up and proposed in this interpretation , is ignorant of the state of the difference , as to that head , between them , and christians . ( ) to make it a little more evident , how constant the annotator was to his first principles , which he insisted on in the management of his disputes with socinus about the sense of this place , i shall adde the words of socinus himselfe , which then he did oppose . verum animadvertere oportet primùm in graeco , verbum , quod interpretes verterunt pertulit , est {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , quod non pertulit sed abstulit vertendum erat , non secus ac factum fuerit in epistola ad hebraeos cap. . . ubi idem legendi modus habetur , unde constat {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} non perferre peccata , sed peccata tollere , sive auferre , significart . socin. de jes . christ . sat . lib. . cap. . what difference there is between the designe of the annotator , and that of socinus , what complyance in the quotation of the paralell place of the hebrewes , what direct opposition and head is made in the annotations against that booke de satisfactione , and how clearly the cause contended for in the one , is given away in the other ; needs no farther to be demonstrated . but if this instance makes not good the apologists assertion , it may be supposed , that that which follows , which is ushered in by this , will doe it to the purpose ; let then that come into consideration . this is that of isa. . somewhat of the sense which grotius in his booke de satisfactione contends for , in this place , is given us by the apologist . the th verse of the chapter which he first considers ( in my booke ) page : he thus proposes and expounds : justificabit servus mens justus multos & iniquitates ipsorum bajulabit . in heb. est : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} vox autem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} iniquitatem significat , atque etiam iniquitatis poenam . . reg. . . vox autem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} est sustinere , bajulare , quoties autem bajulare ponitur cum nomine peccati aut iniquitatis , id in omni lingua & maximè in hebraismo significat poen as ferre , with much more to this purpose . the whole designe of the maine dispute in that place , is , from that discourse of the prophet to prove , that iesus christ properly underwent the punishment due to our sinnes , and thereby made satisfaction to god for them . to manifest his constancy to this doctrine , in his annotations he gives such an exposition of that whole chapter of isaiah . as is manifestly , and universally inconsistent with any such designe in the words , as that which he intends to prove from them in his booke de satisfactione . in particular ( to give one instance of this assertion ) he contends here that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is as much as bajulare , portare , and that joyned with iniquity ( in all languages , especially in the hebrew ) that phrase of bearing iniquity , signifies to undergoe the punishment due to it ; in his annotations on the place , as also in those on pet. . . he tells you the word signifies auferre , which with all his strength he had contended against . not to draw out this particular instance into any greater length , i make bold to tell the apologist ( what i suppose he knowes not ) that there is no one verse of the whole chapter , so interpreted in his annotations , as that the sense given by him , is consistent with , nay is not repugnant to , that which from the same verses he pleads for in his booke de satisfactione christi . if notwithstanding this information , the apologist be not satisfied , let him if he please consider what i have already animadverted on those annotations , and undertake their vindication . these loose discourses are not at all to the purpose in hand , nor the question between us , which is solely ; whether grotius in his annotations have not perverted the sense of those texts of scripture , which are commonly , and most righteously pleaded as testimonies given to the satisfaction of christ . but as to this particular place of isaiah , the apologist hath a farther plea , the summe whereof ( not to trouble the reader with the repetition of a discourse so little to the purpose ) comes to this head ; that grotius in his booke de satisfactione christi gives the mysticall sense of the chapter , under which consideration , it belongs to christ and his sufferings ; in his annotations the literall , which had its immediate completion in ieremy , which was not soe easily discoverable or vulgarly taken notice of . this is the summe of his first observation on this place to acquit the annotator of the crime charged upon him . whether he approve the application of the prophesie to jeremiah or no , i know not . he saies , grotius so conceived . the designe of the discourse seems to give approbation to that conception . how the literall sense of a place should come to be lesse easily discovered then the mysticall , well i know not . nor shall i speake of the thing it selfe concerning the literall and mysticall sense supposed to be in the same place and words of scripture , with the application of the distinction to those prophesies which have a double accomplishment in the type and thing or person typified , ( which yet hath no soundnesse in it ) but to keep to the matter now in hand , i shall make bold for the removall of this engine applyed by the apologist for the preventing all possible mistake , or controversie about the annotators after-charge in this matter , to tell him , that the perverting of the first literall sense of the chapter , or giving it a completion in any person whatsoever , in a first , second , or third sense , but the son of god himselfe , is no lesse then blasphemy ; which the annotator is no otherwise freed from , but by his conceiving a sense to be in the words , contrary to their literall importance , and utterly exclusive of the concerment of jesus christ in them . if the apologist be otherwise minded , i shall not invite him againe to the consideration of what i have already written in the vindication of the whole prophesie from the wretched corrupt interpretation of the annotator , ( not hoping that he will be able to breake through that discouragment he hath from looking into that treatise , by the prospect he hath taken of the whole by the epistle ) but doe expresse my earnest desire , that by an exposition of the severalls of that chapter , and their application to any other ( not by loose discourses forraigne to the question in hand ) he would endeavour to evince the contrary ; if on second thoughts he find either his judgment , or ability , not ready or competent for such an attempt , i heartily wish he would be carefull hereafter of ingenerating apprehensions of that nature , in the minds of others , by any such discourses as this . i cannot but suppose that i am already absolved from a necessity of any farther procedure , as to the justifying my charge against the annotations , having sufficiently foyled the instance produced by the apologist for the weakning of it . but yet least any should thinke , that the present issue of this debate , is built upon some unhappinesse of the apologist in the choice of the particulars insisted on ; which might have been prevented , or may yet be removed , by the production of other instances : i shall for their further satisfaction , present them with sundry other , the most important testimonies given to the satisfaction of christ , wherein the annotator hath openly prevaricated , and doth imbrace and propose those very interpretations , and that very sense , which in his book , de satisfactione christi , he had strenuously opposed . page . of his booke de satisfactione , he pleads the satisfaction of christ , from gal. . . laying weight on this , that the word , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , signifies the want of an antecedent cause , on the supposition there made . in his annotations he deserts this assertion , and takes up the sense of the place given by socinus de servator . lib. : cap. . his departure into the tents of socinus on gal. . . is much more pernitious . page , , . urging that place and vindicating it from the exceptions of socinus , he concludes , that the apostle said christ was made a curse , quasi dixerit christum factumesse {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : hoc est poenae à deo irrogatae , & quidem ignominiosissimae obnoxium . to make good this , in his annotations , he thus expounds the words : duplex hîc figura ; nam & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} pro {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , quomodo circumcisio pro circumcisis : & subauditur {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : nam christus it a cruciatus est , quasi esset deo {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , quo nihil homini pessimo in hâc vitâ pejus evenire poterat : which is the very interpretation of the words given by socinus which he opposed ; and the same that crellius insists upon in his vindication of socinus against him . so uniforme was the judgment of the annotator , with that of the author of the book de satisfactione christi . pages , , &c : are spent in the exposition and vindication of rom. . , . that expression {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , manifesting the end of the suffering of christ , is by him chiefely insisted on . that by {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is there intended that justice of god , whereby he punisheth sin , he contends and proves from the nature of the thing it selfe , and comparing the expression with other paralell texts of scripture : socinus had interpreted this of the righteousnesse of christs fidelity and veracity : lib. . de servator . cap. . ( ut ostenderet se veracem & fidelem esse . ) but crellius in his vindication of him places it rather on the goodnesse & liberality of god , which is , saith he , the righteousnesse there intended . to make good his ground , the annotator , thus expounds the meaning of the words ▪ vocem {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} malim hic de bonitate interpretari , quam de fide in promissis praestandis , quia quae sequuntur non ad judaeos solos pertinent , sed etiam ad gentes , quibus promissio nulla facta erat . he rather ( he tells you ) embraces the interpretation of crellius then of socinus ; but for that which himself had contended for , it is quite shut out of doors : as i have elswhere manifested at large . the same course he takes with rom. . . which he insists on pag. . and . cor. . , , , . concerning which he openly deserts his owne former interpretation , and closes expressely with that which he had opposed , as he doth in reference to all other places , where any mention is made of reconciliation : the substance of his annotations on those places , seeming to be taken out of socinus , crellius , and some others of that party . that signall place of heb. . . in this kind , deserves particularly to be taken notice of ; cap. pag. . of his booke de satisfactione , he pleads the sense of that expression , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to be , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : and addes , significat ergoibi expiationem quae fit placando : but crellius defence of socinus had so possessed the mans mind before he came to write his annotations , that on that place he gives us directly his sense , and almost his words in a full opposition to what he had before asserted : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , hoc quidem loco , ut ex sequentibus apparet , est auferre peccata , sive purgare à peccato , id est , efficere ne peccetur , vires suppeditando pro modo tentationum : so the annotator on that place ; indeavoring farther to prove his interpretation . from rom. last , cap. . pag. , of his booke de satisfactione , he clearly proves the satisfaction of christ : and evinces that to be the sense of that expression , traditus propter peccata nostra : which he thus comments on in his annotations : poterat dioere qui & mortuus est , & resurrexit ut nos à peccatis justificaret , id est , liberaret . sed amans {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} morti conjunxit peccata , quae sunt mors animi , resurrectioni autem adeptionem iustitia , quae est animi resuscitatio : mirè nos & à peccatis retrahit & ad iustitiam ducit : quod videmus christum mortem non formidâsse pro doctrinâ suâ peccatis contrariâ , & ad iustitiam nos vocanti testimonio ; & à deo suscitatum , ut eidem doctrinae summa conciliaretur authoritas . he that sees not , not only that he directly closes in , with what before he had opposed , but also , that he hath here cou●hed the whole doctrine of the socinians , about the mediation of christ , and our iustification thereby , is utterly ignorant of the state of the controversie between them , and christians . i suppose it will not be thought necessary for me to proceed with the comparison instituted . the severall bookes are in the hands of most students , and that the case is generally the same in the other places pleaded for the satisfaction of christ , they may easily satisfy themselves . only because the apologist seemes to put some difference between his annotations on the revelations , ( as having receaved their linedments and colours from his owne pencill , ) and those on the epistles which he had not so compleated ; as i have already manifested , that in his annotations on that booke , he hath treacherously tampred with , and corrupted the testimonies given to the deity of our blessed saviour , so shall i give one instance from them also , of his dealing no lesse unworthily with those that concerne his satisfaction . socinus in his second booke against covet , second part , & chap. . gives us this account of those words of the holy ghost , rev. . . who hath loved us , and washed us in his owne blood : johannes in apocalyp . cap. . v. . alia metaphorâ seu translatione , ( quae nihil aliud est quam compendiosa quaedam comparatio ) utens , dixit de christo & ejus morte , qui dilexit nos & lavit nos à peccatis in sanguine suo , nam quemadmodum aquâ abluuntur sordes corporis , sic sanguine christi , peccata , quae sordes animi sunt absterguntur . absterguntur , inquam , quia animus onster ab ipsis mundatur , &c. this interpretation is opposed and exploded by grotius lib. de satisf . c. . p. , . the substance of it being , that christ washed us from our sins by his death , in that he confirmed his doctrine of repentance & newnesse of life thereby , by which we are turned from our sins ; as he manifests in the close of his discourse , hoc saepius urgendū est , ( saith socinus ) iesum christum eâ ratione peccata nostra abstulisse , quod effecerit , ut à peccando desistamus . this interpretation of socinus , being reinforced by crellius , the place falls againe under the consideration of grotius in those annotations on the revelations ; which as the apologist tells us , received their very lineaments and colours from his owne pencill . there then he gives us this account thereof , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : sanguine suo , id est , morte toleratâ , certos nos reddidit veritatis eorum quae docuerat , quae talia sunt , ut nihil sit aptius ad purgandos à vitiis animos . humidae naturae , sub quâ est sanguis , proprium est lavare . id vero per egregiam {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ad animum transfertur . dicitur autem christus suo sanguine nos lavisse , quia & ipse omnia praestitit quae ad id requirebantur & apparet secutum in plurimis effectum . i desire the apologist to tell me what he thinks of this peice thus perfected , with all its lineaments and colours by the pencill of that skilfull man ; and what beautifull aspect he supposeth it to have . let the reader , to prevent further trouble in perusing transcriptions of this kind , consider rev. . , pag. . heb. . . to the end ; which he calls an illustrious place in the same page and forward : i iohn . . pag. , rom. . , . page , . eph. . . page , , col. . , , . tit. . . page . heb. . , . pag. , . act. . . and many others ; and compare them with the annotations on those places , and he will be farther enabled to judge of the defence made of the one , by the instance of the other . i shall only desire that he who undertakes to give his judgment of this whole matter , be somewhat acquainted with the state of the difference , about this poynt of the doctrine of the gospell , between the socinians and us : that he doe not take auferre peccata , to be ferre peccata : nostri causa , to be nostrâ vice , and nostro loco : causa {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : liberatio à jugo peccati , to be redemptio à reatu peccati : subire poenas simpliciter , to be subire paenas nobis debitas : to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in respect of the event , to be so as to the proper nature of the thing ; offerre seipsum in coelo , to be as much as offerre seipsum in cruce , as to the worke it selfe : that so he be not mistaken to thinke that , when the first are granted , that the latter are so also . for a close of the discourse relating to this head , a breife account may be added , why i said not positively , that he had wrested all the places of scripture giving testimony to the satisfaction of christ , to another sense : but that he had either done so , or else concealed or obscured that sense in them . though i might give instances from one or two places in his annotions on the gospells , giving occasion to this assertion , yet i shall insist only on some taken from the epistle to the hebrews , where is the great and eminent seat of the doctrine of christs satisfaction . although in his annotations on that epistle , he doth openly corrupt the most cleare testimonies given to this truth , yet there are some passages in them , wherein he seems to dissent from the socinians . in his annotations on chap. . vers. . he hath these words , iesus quidem sacerdotale munus suum aliquo modo erat auspicatus ; cum semet patri victimam offerret . that christ was a preist when he was on the earth , was wholly denyed by socinus both in his booke de servatore , and in his epistle to niemoieuius , as i have shewed elsewhere . smalcius seems to be of the same judgment in the racovian catechisme . grotius saies , sacerdotale munus erat aliquo modo auspicatus : yet herein he goes not beyond crellius , who tells us : mortem christus subiit duplici ratione , partim quidem ut foederis mediator seu sponsor , partim quidem ut sacerdos , deo ipsum oblaturus : de causis mortis christi pag. . and so volkelius fully to the same purpose . partes ( saith he ) muneris sacerdotis , haec sunt potissimum ; mactatio victimae , in tabernaculum ad oblationem peragendam , ingressio , & ex eodem egressio : ac mactatio quidem mortem christi , violentam sanguinis profnsionem continet : de relig. lib. . cap. . pag. . and againe : hinc colligitur solam christi mortem nequaquam illam perfectam absolutámque ipsius oblationem ( de qua in epistola ad hebraeos agitur ) fuisse , sed principium & praeparationem quandam ipsius sacerdotii in caelo demum administrandi extitisse , ibid. so that nothing is obtained by grotius his munus sacerdotale aliquo modo erat auspicatus , but what is granted by crellius and volkelius . but in the next words , cum semet offerret patri victimam , he seems to leave them : but he seems only so to doe . for volkelius acknoledgeth that he did slay the sacrifice in his death , though that was not his compleate and perfect oblation , which is also afterwards affirmed by grotius : and crellius expresly affirmes the same . nor doth he seeme to intend a proper expiatory and satisfactory sacrifice in that expression ; for if he had , he would not have been guilty of such an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as to say , semet obtulit patri . besides , though he do acknoledge elsewhere , that this victima was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , yet he sayes in another place ( on ver : . ) sequitur christum quoque obtulisse prose {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; giving thereby such a sense to that expression , as is utterly inconsistent with a proper expiatory sacrifice for sin . and which is yet worse , on chap. . . he gives us such an account why expiation is ascribed to the blood of christ , as is a key to his whole interpretation of that epistle : sanguini ( saith he ) purgatio ista tribuitur : quia per sanguinem , idest , mortem christi , secuta ejus excitatione & evectione , gignitur in nobis fides , quae deinde purgat corda . and therefore where christ is said to offer himselfe by the eternall spirit , he tells us , oblatio christi hic intelligitur illa , quae oblationi legali in adyto factae respondet , ea autem est , non oblatio in altari crucis facta , sed in adyto caelesti : so that the purgation of sin is an effect of christs presenting himselfe in heaven only : which how well it agrees with what the apostle sayes chap. . v. . the reader will easily judge . and to manifest that this was his constant sense , on those words v. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he thus comments ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , vt peccatum in nobis extinguatur : fit autem hoc per passionem christi , quae fidem nobis ingenerat , quae cordae purificat . christ confirming his doctrine by his death , begets faith in us , which doth the worke . of the th verse of the same chapter i have spoken before . the same he affirmes againe , more expressely , on chap. . vers. . and on ver. . and verse . he interprets the oblation of christ , whereby he tooke away sinne , to be the oblation or offering himselfe in heaven , whereby sin is taken away by sanctification , as also in sundry other places , where the expiatory sacrifice of christ on earth , and the taking away of the guilt of sinne , by satisfaction , is evidently intended . so that notwithstanding the concession mentioned , i cannot see the least reason to alter my thoughts of the annotations , as to this businesse in hand . not further to abound in causá facili ; in all the differences we have with the socinians , about christs dying for us , concerning the nature of redemption , reconciliation , mediation , sacrifice , the meaning of all the phrases and expressions , which in those things are delivered to us , the annotator is generally on the apostate side throughout his annotations : and the truth is , i know no reason why our students should with so much diligence and charge , labour to get into their hands the books of socinus , crellius , smalcius , and the rest of that crew , seing these annotations , as to the most important heads of christian religion , about the deity , sacrifice , preisthood , and satisfaction of christ , originall sin , free will , iustification &c , afford them the substance and marrow of what is spoken by them ; so that as to these heads , upon the matter , there is nothing peculiar to the annotator , but the secular learning which in his interpretations he hath curiously and gallantly interweaved . plautus makes sport in his amphitruo with severall persons , some reall , some assumed , of such likenesse one to another , that they could not discerne themselves by any outward appearance ; which caused various contests and mistakes between them . the poets fancy raysed not a greater similitude between mercury and sosia , being supposed to be different persons , then there is a dissimilitude between the author of the booke de satisfactione christi , and of the annotations , concerning which we have been discoursing , being one and the same . nor was the contest of those different persons so like on another , so irreconcilable , as are these of this single person , so unlike himselfe in the severall treatises mentioned . and i cannot but thinke it strange that the apologist could imagine no surer measure to be taken of grotius's meaning in his annotations then his treatise of the satisfaction of christ doth afford , there being no two treatises that i know , of any different persons whatever , about one and the same subject , that are more at variance . whither now any will be perswaded by the apologist to believe that grotius was constant in his annotations to the doctrine delivered in that other treatise , i am not sollicitous . for the reinforced plea of the apologist , that these annotations were not finished by him , but only collections that he might after dispose of ; i am not concerned in it ; having to deale with that booke of annotations that goes under his name ; if they are none of his , it is neither on the one hand or other , of any concernment unto me . i say not this , as though the apologist , had in the least made good his former plea , by his new exceptions to my evidence against it , from the printers preface to the volume of annotations on the epistles . he saies ! what was the opus integrum that was cōmended to the care of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ? and answers himselfe , not that last part or volume of annotations , but opus integrum , the whole volume or volumes that contained his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} adversaria on the new testament . for how ill this agrees with the intention and words of the prefacer , a slight inspection will suffice to manifest . he tells us , that grotius had himselfe publisht his annotations on the gospells , five yeares before : that at his departure from paris , he left a great part of this volume ( that is this on the acts and epistles ) with a friend ; that the reason why he left not opus integrum , that is , the whole volume with him , was because the residue of it was not so written , as that an amanuensis could well understand it . that therefore in his going towards sweden , he wrote that part againe with his owne hand , and sent it backe to the same person ( that had the former part of the volume committed to him ) from hamburge . if the apologist read this preface , he ought , as i suppose to have desisted from the plea insisted on : if he did not , he thought assuredly he had much reason to despise them , with whom he had to do : but as i said , herein am i not concerned . the consideration of the charge on the annotations relating to their tampering with the testimonies given in the scripture to the deity of christ , being an other head of the whole , may now have place . the summe of what is to this purpose by me affirmed , is , that in the annotations on the old and new testament , grotius hath left but one place giving testimony clearly to the deity of christ . to this assertion i added both a limitation , and also an enlargment in severall respects . a limitation that i could not perceive he had spoken of himselfe , clearly on that one place . on supposition that he did so , i granted that perhaps one or two places more , might accordingly be interpreted . that this one place is ioh. . . i expressely affirmed : that is the one place wherein , as i say , he spake not home to the businesse . the defence of the apologist in the behalfe of grotius consists of sundry discourses . first to disprove that he hath left more then that one of john free from the corruption charged ; he instances in that one of iohn . . wherein as he saith , he expressely asserts the deity of christ : but yet wisely forseeing , that this instance would not evade the charge , having been expressely excepted , ( as to the present enquiry ) and reserved to further debate ; he adds the places quoted by grotius in the exposition of that place as prov. . , , , , , , . isa. . . & . . pet. . . col. . . from all which he concludes , that the annotations have left more testimonies to the deity of christ untampered withall and unperverted , then my assertion will allow ; reckoning them all up againe section the th . and concluding himselfe a successfull advocate in this case , or at least under a despaire of ever being so in any , if he acquit not himselfe clearly in this . if his failure herein be evinced , by the course of his late writings himselfe will appeare to be most concerned . i suppose then that on the view of this defence , men must needs suppose that in the annotations on the places repeated , and mustered a second time by the apologist , grotius does give their sense as bearing witnesse to the deity of christ . others may be pleased to take it for granted without farther consideration : for my part being a little concerned to inquire , i shall take the paines to turne to the places , and give the reader a briefe account of them . for prov. . his first note on the wisdome there spoken of is : haec de easapientia quae in lege apparet exponunt haebraei , & sane ei , si non sol● ; at praecipuè haec atributa conveniunt : now if the attributes here mentioned , agree either solely or principally to the wisdome that shines in the law , how they can be the attributes of the person of the eternall son of god , i see not . he addes no more to that purpose , untill he comes to the ver. the verse of old contested about with the arrians . his words on that are graecum aquilae , est , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ut & symmachi & theodosionis , res●pondetque benè haebraeo {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , & caldaeus habet {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , sensu non malo , si creare sumas pro facére ut appareat : viae dei sunt operationes ipsius : sensum hujus loci & sequentium non male exprimas cum philone de coloniis : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . on verse , he addes aderam , id est , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ut infra iohn evang. . . what clear and evident testimony , by this exposition is left in this place to the deity of christ i professe my selfe as ignorant , as i was , before i received this direction by the apologist : he tells us that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is rendred not amisse by the chaldee {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , though he knew that sense was pleaded by the arrians , and exploded by the antient doctors of the church . to relieve this concession , he tells us that creare , may be taken for facere ut appareat , though there be no evidence of such a use of the word in the scripture , nor can he give any instance thereof . the whole interpretation runs on that wisdome that is a property of god , which he manifested in the workes of creatiō : of the son of god , the essentiall wisdome of god , subsisting with the father , we have not one words nor doth that quotation out of philo releive us in this businesse at all . we know in what sense he used the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : how farr he and the platonicks , with whom in this expression he consented , were from understanding the only begotten son of god , is known . if this of philo has any aspect towards the opinion of any professing themselves christians , it is towards that of the arians , which seems to be expressed therein . and this is the place chosen by the apologist to disprove the assertion of none being left , under the sense given them by the annotations , bearing cleare testimony to the deity of christ ; his comparing {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ibi ego , which the vulgar renders aderam , with {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} seems rather to cast a suspicion on his intention in the expression of that place of the evangelist , then in the least to give testimony to the deity of christ in this . if any one be further desirous to be satisfyed , how many cleare unquestionable evidences of the deity of christ , are slighted by these annotations on this chapter , let him consult my vindication of the place in my late vindiciae evangelicae , where he will find something tendred to him to that purpose . what the apologist intended by adding these two places of isaiah , chap. . . and the . . ( when in his annotations on those places , grotius not once mentions the deity of christ , nor any thing of him , nor hath occasion so to do , nor doth produce them in this place to any such end or purpose ; but only to shew that the chaldee paraphrase , doth sundry times , when things are said to be done by god , render it , that they were done by the word of god ) as instances to the prejudice of my assertion , i cannot imagine . on that of peter , epistle , . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : he addes indeed , vide quae diximus ad initium evangelii iohannis : but neither doth that place intend the naturall son of god , nor is it so interpreted by grotius . to these he addes in the close , col. . . in the exposition whereof in his annotations , he expressely prevaricates , and goes of to the interpretation insisted on by socinus and his companions , which the apologist well knew . without farther search upon what hath been spoken , the apologist gives in his verdict concerning the falsnesse of my assertion before mentioned , of the annotators speaking cleare and home to the deity of christ but in one , if in one place of his annotations : but . what one other place hath he produced , whereby the contrary , to what i assert , is evinced ? any man may make apologies at this rate as fast as he pleases . . as to his not speaking clearely in that one , notwithstanding the improvement made of his expressions by the apologist , i am still of the same mind as formerly : for although he ascribes an eternity {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and affirmes all things to be made thereby ; yet considering how carefull he is , of ascribing an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , how many platonicke interpretations of that expression he interweaves in his expositions , how he hath darkned the whole councell of god in that place about the subsistence of the word , its omnipotency and incarnation , so clearely asserted by the holy ghost therein , i see no reason to retract the assertion opposed . but yet as to the thing it selfe , about this place i will not contend : only it may not be amisse to observe , that not only the arians , but even photinus himselfe acknoledged that the world was made {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that how little is obtained toward the confirmation of the deity of christ by that concession , may be discerned . i shall offer also only at present , that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is threefold , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is christ , mentioned iohn . . his personall or eternall subsistence , with his omnipotency , being there asserted . whether christ be so called anywhere else in the new testament may be disputed , luk. . v. . ( compared with the of iob. . . ) pet. . . and act. . . heb. . . are the most likely to give us that use of the word . why christ is so termed , i have shewed elsewhere . that he is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} psal. . . is to me also evident . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is better rendred {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , then {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . where that word is used , it denotes not christ : though sam. . . where that word is , is urged by some to that purpose . he is also called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hag. . . so perhaps in other places . our present quakers would have that expression of , the word of god , used no where in any other sense : so that destroying that , as they do , in the issue they may freely despise the scripture , as that which they say is not the word of god , nor anywhere so called . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} amongst men is that which aristotle calls {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} saies hesichius . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is that which we speake in our hearts , saies damascen . de orthod. fid. lib. . cap. . so psalm . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this as spoken in respect of god , is that egresse of his power , whereby according to the eternall conception of his mind , he worketh any thing . so gen. . . god said let there be light , and there was light . of this word of god the psalmist treats , . v. . he sedeth out {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & melteth the ice , and psal. . . the same word is used . in both which places the septuagint renders it by {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this is that which is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , heb. . . and heb. . . where the apostle saies the heavens were made {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : which is directly paralell to that place of pet. . . where it is expressed {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : for though {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} more properly denotes {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , yet in these places , it signifies plainly that egresse of gods power for the production and preservation of things , being a persuite of the eternall conception of his mind , which is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . now this infinite wise and eternall conception of the mind of god , exerting its selfe in power , wherein god is said to speake , ( he said let there be light ) is that which the platonicks , and philo with them harped on , nener once dreaming of a coessentiall and hypostaticall word of god , though the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} occurre amongst them . this they thought was unto god , as in us , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and particularly it is termed by philo ▪ {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : de agric. . that this was his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is most evident : hence he tells us {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : de mund. opific. and a little after , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the whole tendency of his discourse is , that the word of god , in his mind , in the creation of the world , was the image of himselfe ; and that the idea or image of the things to be made , but especially of light . and whereas ( if i remember aright , for i cannot now find the place ) i have said somewhere , that christ was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , though therein i have the consent of very many learned divines , and used it meerly in opposition {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; yet i desire to recall it : nor doe i thinke there is any propriety in that expression of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} used of christ , but only in those of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which the scripture ( though not in the very termes ) will make good . in this second acceptation , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , photinus himselfe granted that the world was made by the word of god . now if it be thought necessary , that i should give an account of my feare that nothing but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in this sense decked with many platonicall encomiums was intended in the annotations on ioh. . ( though i confesse much from some quotations there used , may be said against it ) i shall readily undertake the taske ; but at present in this running course , i shall adde no more . but now , as if all the matter in hand , were fully dispatched , we have this triumphant close attending the former discourse , and observations . if one text acknowledged to assert christs eternall divinity ( which one was granted to doe it , though not clearly , ) will not suffice to conclude him no socinian ) which i said not he was , yea expressely waved the management of any such charge ) if six verses in the proverbs , two in isaiah ; one in st. peter , one in st. paul added to many in the beginning of st. iohn , ( in his annotations on all which , he speaks not one word to the purpose ) will not yet amount to above one text ; or lastly if that one may be doubted of also , which is by him interpreted to affirme christs eternall subsistence with god before the creation of the world ( which he doth not so interpret , as to a personall subsistence ) and that the whole world was created by him ; i shall despaire of ever being a successfull advocate for any man ; from which condition i hope some little time will recover the apologist . this is the summe of what is pleaded in cheife , for the defence of the annotations : wherein what small cause he hath to acquiesce , who hath been put to the labour and trouble of vindicating nere texts of scripture in the old testament , and new , giving expresse testimony to the deity of christ from the annotators perverse interpretations , let the reader judge . in the th section of the apologist's discourse , he addes some other considerations to confirme his former vindication of the annotations . he tells us , that he professeth not to divine , what places of the old testament , wherein the deity of christ is evidently testified unto , are corrupted by the learned man , nor will he upon the discouragement already received make any inquiry into my treatise . but what need of divination ? the apologist cannot but remember at all times , some of the texts of the old testament that are pleaded to that purpose ; and he hath at least as many incouragements to looke into the annotations , as discouragements from casting an eye upon that volume ( as he calls it , ) wherein they are called to an account . and if he suppose , he can make a just defence for the severall places so wrested , and perverted , without once consulting of them , i know not how by me he might possibly be ingaged into such an inquiry . and therefore i shall not name them again , having done somewhat more then name them already . but he hath two suppletory considerations , that will render any such inquiry or inspection needlesse . of these the first is that the word of god being all and every part of it of equall truth , that doctrine which is founded on five places of divine writ ; must by all christians be acknoledged to be as irrefragably confirmed , as an expresse places would be conceived to confirme it . ans. it is confessed , that not only five , but any one expresse text of scripture , is sufficient for the confirmation of any divine truth . but that five places have been produced out of the annotations by the apologist for the confirmation of the great truth pleaded about , is but pretended , indeed there is no such thing . the charge on grotius was , that he had depraved all but one ; if that be no crime , the defence was at hand ; if it be , though that one should be acknowledged to be clear to that purpose , here is no defence against that which was charged , but a strife about that which was not . let the places be consulted , if the assertion prove true , by an induction of instances , the crime is to be confessed , or else the charge denied to contain a crime : but secondly he saies , that this charge upon inquiry will be found in some degree , if not equally , chargeable on the learnedst and most valued of the first reformers , particularly upon mr. calvin himselfe , who hath been as bitterly and injustly accused and reviled upon this account ( witnesse the booke intituled calvino turcismus ) as ever erasmus was by bellarmine and beza , or as probably grotius may be . though this at the best be but a diversion of the charge , and no defence , yet not containing that truth which is needfull to countenance it , for the end for which it is proposed ; i could not passe it by . it is denied ( which in this case untill further proofe must suffice ) that any of the learnedst of the first reformers , ( and particularly mr. calvin ) are equally chargeable , or in any degree of proportion with grotius , as to the crime insisted on . calvin being the man instanced in , i desire the apologist to prove that he hath in all his commentaries on the scripture corrupted the sense , of any texts of the old testament or new , giving expresse testimony to the deity of christ , & commonly pleaded to that end & purpose . although i deny not , but that he differs from the cōmon judgment of most , in the interpretation of some few propheticall passages , judged by them to relate to christ . i know what genebrard and some others of that faction , raved against him ; but it was cheifly from some expressiōs in his institutions about the trinity ( wherin yet he is acquitted by the most learned of themselves ) & not from his expositions of scripture , for which they raised their clamours . for the booke called calvino turcismus , written by reynolds and giffard , the apologist has forgotten the designe of it . calvin is no more concerned in it , then others of the first reformers ; nor is it from any doctrine about the deity of christ in particular , but from the whole of the reformed religion , with the apostasyes of some of that profession , that they compare it with turcisme . something indeed , in a chapter or two , they speake about the trinity , from some expressions of luther , melancton , calvin and others : but as to calvin's expositions of scripture , they insist not on them . possibly the apologist may have seen pareus his calvinus orthodoxus , in an answer to hunnius his calvinus judaizans ; if not , he may at any time have there an account of this calumny . having passed through the consideration of the two considerable heads of this discourse , in the method called for by the apologist ( having only taken liberty to transpose them , as to first and last ) i must professe my selfe as yet unsatisfyed as to the necessity , or suitablenesse , of this kind of defence . the summe of that which i affirmed ( which alone gives occasion to the defensative now under consideration ) is : that to my observation grotius in his annotations had not left above one text of scripture , if one , giving cleare evidence to the deity of christ ; of his satisfaction i said in summe the same thing . had the apologist been pleased to have produced instances of any evidence for the disproovement of my assertion , i should very gladly and readily have acknoledged my mistake and oversight . i am still also in the same resolution , as to the latitude of the expression , though i have already by an induction of particulars , manifested his corrupting and perverting of so many , both in respect of the one head , and of the other , with his expresse complyance with the socinians in his so doing , as that i cannot have the least thought of letting fall my charge , which with the limitation expressed ( of my owne observation ) containes the truth in this matter , and nothing but that which is so . it was indeed in my thoughts to have done somewhat more in reference to those annotations , then thus occasionally to have animadverted on their corruption in generall ; namely to have proceeded in the vindication of the truths of the gospell from their captivity under the false glosses put upon them , by the interpretations of places of scripture wherein they are delivered . but this worke being fallen on an abler hand viz. that of our learned professor of divinity , my desire is satisfied , and the necessity of my indeavour for that end removed . there are sundry other particulars insisted on by the apologist , and a great deale of rhetoricke is layd out about them ; which certainly deserves not the readers trouble in the perusall of any other debate about them . if they did , it were an easie matter to discover his mistakes in them all along . the foundation of most of them , lies in that , which he affirmes sect. . where he saies , that i thus state the jealousies about h. g. as farr as it is owned by me , viz. that being in doctrine a socinian , he yet closed in many things with the romane interest . to which he replies , that this does not so much as pretend that he was a papist . as though i undertake to prove grotius to be a papist , or did not expressely disowne the management of the iealousy , stated as above ; or that i did at all owne it , all which are otherwise : yet i shall now say , whither he was in doctrine a socinian or no , let his annotations before insisted on , determine : and whether he closed with the romane interest or no , besides what hath been observed by others , i desire the apologist to consider his observation on rev. . v. . that booke , ( himselfe being judge , ) having received his last hand . but my businesse is not to accuse grotius , or to charge his memory with any thing but his prevarication in his annotations on the scripture . and as i shall not cease to presse the generall aphorisme ( as it is called ) that no drunkard &c. nor any person whatever not borne of god or united to christ the head , by the same spirit that is in him , and in the sense thereof , perfecting holinesse in the feare of god , shall ever see his face in glory , so i feare not what conclusion can regularly in reference to any person living or dead , be thence deduced . it is of the annotations whereof i have spoken : which i have my liberty to do : and i presume shall still continue , whilest i live in the same thoughts of them : though i should see — a third defence of the learned hugo grotius . the epistles of grotius to crellius mentioned by the apologist in his first defence of him , giving some light to what hath been insisted on , i thought it not unfit to communicate them to the reader , as they came to my hand , having not as yet been printed that i know of . reverendo summaeque eruditionis ac pietatis viro domino johanni crellio pastori racov. h. g. s. libro tuo quo ad eum quem ego quondam scripseram ( eruditissimè crellî ) respondisti , adeo offensus non fui , ut etiam gratias tunc intra animum meum egerim , nunc & hisce agam literis . primò , quod non tantùm humanè , sed & valdè officiosè mecum egeris , ita ut quaeri nihil possim , nisi quod in me praedicando , modum interdum excedis , deinde verò , quod multa me docueris , partim utilia , partim jucunda scitu , meque exemplo tuo incitaveris ad penitiùs expendendum sensus sacrorum librorum . benè autem in epistolâ tuâ , quae mihi longè gratissima advenit , de me judicas , non esse me eorum in numero qui ob sententias salvâ pietate dissidentes alieno à quoquam sim animo , aut boni alicu jus amicitiam repudiem . equidem in libro * de verâ religione , quem jam percurri , relecturus & posthac , multa invenio summo cum judicio observata . illud vero saeculo gratulor , repertos homines qui nentiquam in controversiis subtilibus tantum ponunt , quantum in verâ vitae emendatione , & quotidiano ad sanctitatem profectu . utinam & mea scripta aliquid ad hoc studium in animis hominum excitandum inflammandúmque conferre possint : tunc enim non frustra me vixisse hactenus existimem . liber de veritate religionis christianae magis ut nobis esset solatio , quam ut aliis documento scriptus , non video quid post tot aliorum labores utilitatis afferre possit , nisi ipsâ fortè brevitate . siquid tamen in eo est , quod tibi tuique similibus placeat , mihi supra spem●euenit . libris de jure belli & pacis mihi praecipuè propositum habui , ut feritatem illam , non christianis tantùm , sed & hominibus indignam , ad bella pro libitu suscipienda , pro libitu gerenda , quam gliscere tot populorum malo quotidie video , quantum in me est , sedarem . gaudeo ad principum quorundam manus eo● libros venisse , qui utinam partem eorum meliorem in suum animum admitterent . nullus enim mihi ex eo labore suavior fructus contingere possit . te verò quod attinet , credas , rogo , si quid unquam facere possim tui , aut eorum quos singulariter amas , causâ , experturum te , quantum te tuo merito faciam . nunc quum aliud possim nihil , dominum jesum supplice animo veneror , ut tibi aliisque pietatem promoventibus propitius adsit . x. maii. m. dc . xxvi . tui nominis studiosissimus h. g. tam pro epistolâ ( vir clarissime ) quam pro transmisso libro , gratias ago maximas . constitui & legere & relegere diligenter quaecunque à te prosiciscuntur , expertus quo cum fructu id antehàc fecerim . eo ipso tempore quo literas tuas accepi , versabar in lectione tuae interpretationis in epistolam ad galatas . quantum judicare possum & scripti occasionem & propositum , & totam seriem dictionis , ut magnâ cum curâ indagâsti , ita feliciter admodùm es assequutus . quare deum precor , ut & tibi & tui similibus , vitam det , & quae alia ad istiusmodi labores necessaria . mihi ad juvandam communem christianismi causam , utinam tam adessent vires , quàm promptus est animus : quippe me , à primâ aetate , per varia disciplinarum genera jactatum , nulla res magis delectavit , quam rerum sacrarum meditatio . id in rebus prosperis moderamen , id in adversis solamen sensi . pacis consilia & amavi semper , & amo nunc quoque : eoque doleo , quum video tam pertinacibus iris committi inter se eos , qui christi se esse dicunt . si rectè rem putamus , quantillis de causis — januarii . m. dc . xxxii . amstelodam . finis . notes, typically marginal, from the original text notes for div a e- grotius ad nocentissimae haereseos atque ●frenis licentiae scyllam , iterumque ad tyrannidis charybdin declinavit fluctuans : essen . notes for div a e- this booke of crellius lay unanswered by grotius above yeares . for so long he lived after the publishing of it . it is since fully answered by essenius . * that is the body of socinian divinity written by crellius and volkelius . let the reader judge what annotatiōs on that epistle we are to exspect from this man . of communion with god the father, sonne, and holy ghost, each person distinctly in love, grace, and consolation, or, the saints fellowship with the father, sonne, and holy ghost, unfolded by john owen ... owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) of communion with god the father, sonne, and holy ghost, each person distinctly in love, grace, and consolation, or, the saints fellowship with the father, sonne, and holy ghost, unfolded by john owen ... owen, john, - . [ ], p. printed by a. lichfield ... for tho. robinson, oxford : . reproduction of original in the huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng communion of saints. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion of communion with god the father , sonne , and holy ghost , each person distinctly ; in love , grace , and consolation : or the saints fellowship with the father , sonne , and holy ghost , unfolded . by john owen d. d. a servant of jesus christ in the work of the gospell . god is love. joh. . . tell me o thou whom my soule loveth where thou feedest . cant. . . make hast my beloved , cant. . . grieve not the holy spirit of god whereby ye are sealed to the day of redemption . ephes. . . now there are diversities of gifts but the same spirit . and there are differences of administrations , but the same lord , and there are diversities of operations but it is the same god. cor. . , , . oxford , printed by a. lichfield printer to the vniversity , for tho : robinson . anno dom. . christian reader , it is now six yeares past , since i was brought under an engagement of promise for the publishing of some meditations on the subject which thou wilt find handled in the ensuing treatise . the reasons of this delay , being not of publicke concernment , i shall not need to mention . those who have been in expectation of this duty from me , have for the most part been so farre acquainted with my condition and employments , as to be able to satisfy themselves , as to the deferring of their desires . that which i have to adde at present is only this ; having had many opportunity 's , since the time i first delivered any thing in pulicke on this subject , ( which was the meanes of bringing me under the engagements mentioned ) to reassume the consideration of what i had first fixed on , i have been inabled to give it that improvement , and to make those additions to the main of the designe and matter treated on , that my first debt , it come at length to be only the occasion of what is now tendred to the saints of god. i shall speak nothing of the subject here handled ; it may i hope speak for it selfe , in that spirituall savour and rellish which it will yeild to them , whose hearts are not so filled with other things , as to render the sweet things of the gospell bitter to them . the designe of the whole treatise , thou wilt find christian reader , in the first chapters of the first part : and i shall not detaine thee here with the perusall of any thing which in its proper place will offer it selfe unto thee : know only , that the whole of it hath been recommended to the grace of god in many supplications , for its usefullnesse unto them that are interested in the good things mentioned therein . j. o. oxon. ch. ch. coll. jul. . . chap. i. that the saints have communion with god. joh. . . considered to that purpose . somewhat of the nature of communion in generall . in the first epistle of iohn chap. . v. . § . the apostle assures them to whom he wrote , that the fellowship of believers is with the father and with his son iesus christ : and this he doth with such an unusuall kind of expression as bears the force of an asseveration , whence we have rendred it , truely our fellowship &c. the outward appearance and condition § . of the saints in those dayes being very mean and contemptible , their leaders being accounted as the filth of this world , and as the offscouring of all things , the inviting others unto fellowship with them , and a participation of the pretious things which they did enjoy , seemes to be exposed to many contrary reasonings , and objections : what benefit is there in communion with them ? is it any thing else but to be sharers in troubles , reproaches , scornes , and all manner of evils ? to prevent , or remove these and the like exceptions , the apostle gives them to whom he wrote to know , ( and that with some earnestnesse of expression ) that not withstanding all the disadvantages their fellowship lay under , unto a carnall view , yet in truth it was and would be found to be , ( in reference to some with whom they held it ) very honourable glorious and desireable : for truely ( saith he ) our fellowship is with the father and with his sonne jesus christ. this being so earnestly and directly asserted by the apostle , § . we may boldly follow him with our affirmation , viz. that the saints of god have communion with him : and an holy and spirituall communion it is , as shall be declared . how this is spoken distinctly , in reference to the father , and the son ; must afterwards be fully opened , and carryed on . by nature , since the entrance of sin , no man hath any communion § . with god. he is light , we darkenesse , and what communion hath light with darkenesse ? he is life , we are dead . he is love and we are enmity , and what agreement can there be between us ? men in such a condition , have neither christ , nor hope , nor god in the world ephes. . . being alienated from the life of god through the ignorance that is in them . chap. . . now , two cannot walke together unlesse they be agreed . amos. . . whilst there is this distance between god and man , there is no walking together for them in any fellowship , or communion . our first interest in god , was so lost by sinne , as that there was left unto us ( in our selves ) no possibility of a recovery . as we had deprived our selves of all power for a returnall , so god had not revealed any way of accesse unto himselfe , or that he could under any consideration be approached unto by sinners , in peace . not any worke that god had made , not any attribute that he had revealed , could give the least light into such a dispensation . the manifestation of grace and pardoning mercy , which is § . the only doore of entrance into any such communion , is not committed unto any but unto him alone , in whom it is , by whom that grace and mercy was purchased , through whom it is dispensed , who reveales it from the bosome of the father . hence this communion and fellowship with god is not in expresse termes mentioned in the old testament . the thing it selfe is found there ; but the cleare light of it , & the boldnesse of faith in it , is discovered in the gospell , and by the spirit administred therein . by that spirit , we have this liberty : cor. . , . abraham was the friend of god : isa. . . david a man after his own heart . enoch walked with him gen. . . all enjoying this communion and fellowship for the substance of it : but the way into the holyest was not yet made manifest , whilst the first tabernacle was standing heb. . . though they had communion with god , yet they had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a boldnesse and confidence in that communion . this follows the entrance of our high priest into the most holy place : heb. . . chap. . . the vaile also was upon them , that they had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , freedome and libertie in their accesse to god , cor. . , . &c. but now in christ , we have boldnesse and accesse with confidence , to god. ephes. . . this boldnesse and accesse with confidence , the saints of old were not acquainted with . by jesus christ alone then on all considerations as to being , and full manifestation , is this distance taken away ; he hath consecrated for us a new and living way ( the old being quite shut up ) through the vaile , that is to say his flesh , heb. . . and through him we have an accesse by one spirit unto the father , ephes. . . we who sometimes were farre off , are made nigh by the blood of christ , for he is our peace &c. verse . , . of this foundation of all our communion with god , more afterwards and at large . upon this new bottome and foundation , by this new and living way , are sinners admitted unto communion with god , and have fellowship with him . and truely for sinners to have fellowship with god , the infinitely holy god , is an astonishing dispensation . to speake a little of it in generall ; communion relates to things and persons . a joint participation in any thing whatever , good or evill , duty or enjoyment , nature or actions , gives this denomination to them so partaking of it . a common interest in the same nature gives all men a fellowship or communion therein . of the elect it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heb. . . those children pertook of , ( or had fellowship in with the rest of the world ) flesh and blood ; the same common nature with the rest of mankind ; and therefore christ also came into the same fellowship : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . there is also a communion as to state and condition , whether it be good or evil ; and this either in things internall and spirituall , such as is the communion of saints among themselves ; or in respect of outward things ; so was it with christ and the two theives , as to one condition , and to one of them in respect of another . they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under the same sentence to the crosse. luk. . . ejusdem deloris socii . they had communion as to that evil condition wherunto they were adjuged . and one of them requested , which he also obtained , a participation in that blessed condition , whereupon our saviour was immediately to enter . there is also a communion or fellowship in actions , whether good or evill . in good is that communion & fellowship in the gospell , or in the performance and celebration of that worship of god , which in the gospell is instituted , which the saints doe enjoy ; phil. . . which as to the generall kind of it , david so rejoyces in . psal. . . in evil was that , wherein symeon and levi were brethren . gen . . they had communion in that cruel act of revenge and murther . our communion with god is not comprised in any one of these kinds ; of some of them it is exclusive . it cannot be naturall . it must be voluntary and by consent : it cannot be of state and conditions , but in actions : it cannot be in the same actions upon a third party , but in a returne from one to another . the infinite disparity that is between god and man , made the great philosopher conclude , that there could be no friendship between them . some distance in the persons holding friendship he could alow ; nor could exactly determine the bounds and extent thereof : but that between god and man , in his apprehension left no place for it . another saies indeed , that there is communitas homini cum deo , a certaine fellowship between god and man. but the generall entercourse of providence is all he apprehended : some arose to higher expressions , but they understood nothing whereof they spake . this knowledge is hid in christ , as will afterwards be made to appeare . it is too wonderfull for nature , as sinfull & corrupted . terror and apprehensions of death at the presence of god , is all that it guides unto . but we have , as was said , a new foundation , and a new discovery of this priviledge . now communion is the mutuall communication of such good things , as wherein the persons holding that communion are delighted , bottomed upon some union between them . so it was with jonathan and david . their soules clave to one another sam. . . in love. there was the union of love between them ; and then they really communicated all issues of love mutually : in spirituall things this is more eminent . those who enjoy this communion have the most excellent union , for the foundation of it ; and the issues of that union which they mutually communicate are the most pretious and eminent . of the union , which is the foundation of all that communion we have with god , i have spoken largely elswhere , and have § . nothing farther to adde thereunto . our communion then with god , consisteth in his communication of himselfe unto us , with our returnall unto him , of that which he § . requireth and accepteth , flowing from that union which in jesus christ we have with him : and it is twofold , . perfect and compleat , in the full fruition of his glory , and totall giving up of our selves to him , resting in him , as our utmost end , which we shall enjoy , when we see him as he is : and . initiall and incompleat , in the first fruits and dawnings of that perfection , which we have here in grace , which only i shall handle . it is then , i say of that mutuall communication in giving and receiving , § . after a most holy and spirituall maner , which is between god and the saints while they walke together in a covenant of peace , ratifyed in the blood of jesus , wereof we are to treat . and this we shall doe , if god permit , in the meane time , praying the god and father of our lord and saviour jesus christ , who hath of the riches of his grace , recover'd us from a state of enmity , into a condition of communion and fellowship with himselfe , that both he that writes , and they that read the words of this mercy , may have such a tast of his sweetnesse and excellencies therein , as to be stirred up to a farther longing after the fulnesse of his salvation , and the eternall fruition of him in glory . chap. ii. that the saints have this communion distinctly with the father , sonne , and spirit : iohn . . opened to this purpose . also cor. . , , . ephes. . . father and sonne mentioned joyntly in this communion . the father solely : the sonne also and the holy ghost singly . the saints respective regard in all worship to each person manifested . faith in the father : ioh. . , . and love towards him . iohn . . mal. . . so is prayer and prayse : it is so likewise with the sonne . ioh. . . of our communion with the holy ghost . the truth farther confirmed . § . that the saints have communion with god , and what communion in generall is , was declared in the first chapter . the manner how this communion is carryed on , and the matter wherein it doth consist , comes next under consideration . for the first , in respect of the distinct persons of the godhead , with whom they have this fellowship , it is either distinct and peculiar , or else , obtained and exercised joyntly and in common . that the saints have distinct communion with the father , and the sonne , and the holy spirit , ( that is , distinctly with the father , and distinctly with the sonne , and distinctly with the holy spirit ) and in what , the the peculiar appropriation of this distinct communion unto the severall persons , doth consist , must in the first place be made manifest . john ch . . v. . the apostle tells us , there are three that hear witnesse in heaven , the father , the word , and the spirit . in heaven they are , and bear witnesse to us . and what is it that they beare witnesse unto ? unto the sonship of christ , and the salvation § . of believers in his blood . of the carrying on of that , both by blood and water , justification and sanctification , is he there treating . now how ●o they hear witnesse hereunto ? even as three , as three distinct witnesse . when god witnesseth concerning our salvation , surely it is in cumbent on us to receive his testimony : and as he beareth witnesse , so are we to receive it . now this is done distinctly . the father beareth witnesse , the son beareth witnesse , and the holy spirit beareth witnesse ; for they are three distinct witnesses . so then are we to receive their severall testimonies , and in doing so , we have communion with them severally ; for in this giving and receiving of testimony , consists no small part of our fellowship with god ; wherein their distinct witnessing consists , will be afterward declared . cor : ch . . v. , , . the apostle speaking of the distribution of gifts and graces unto the saints , ascribes them distinctly § . in respect of the fountain of their communication unto the distinct persons . there are diversities of gifts , but the same spirit . the one and selfe-same spirit that is the holy ghost v. . and there are differences of administrations , but the same lord . the same lord jesus . v. . and there are diversities of operations , but it is the same god , &c. even the father , ephes. . . so graces and gifts are bestowed , and so are they received . and not only in the emanation of grace from god , and the § . elapses of the spirit on us , but also in all our approaches , unto god , is the same distinction observed : for through christ , we have an accesse by one spirit , unto the father . ephes. chap. . v. . our accesse unto god ( whrein we have communion with him ) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , through christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the spirit , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto the father . the persons being herein considered , as ingag'd distinctly into the accomplishment of the councell of the will of god , revealed in the gospell . sometimes indeed there is expresse mention made only of the father and the son , joh : ch . . v. : our fellowship is with § . the father and with his son jesus christ. the particle ( and ) is both distinguishing , and uniting . also joh : chap. . v. . if a man love me , he will keep my words , and my father will love him , and wee will come unto him , and make our abode with him . it is in this communion , wherein father and son do make their abode with the soule . sometimes the son only is spoken of as to this purpose . § . cor : ch : . v. . god is faithfull by whom ye were called unto the fellowship of his son iesus christ our lord. and revel . ch . . v. . if any man heare my voyce and open the doore , i will come in to him , and will sup with him , and he with me ; of which place afterwards . sometimes the spirit alone is mentioned , cor. ch . . v. : the grace of the lord iesus christ , and the love of god , and the communion of the holy ghost be with you all . this distinct communion then of the saints with the father , son , and spirit , is very plaine in the scripture ; but yet , it may admit of farther demonstration : only this caution i must lay in before hand . whatever is affirmed in the pursuit of this truth , it is done with relation to the explanation ensuing in the beginning of the next chapter . the way and meanes then on the part of the saints , whereby § . in christ they enjoy communion with god , are all the spirituall and holy actings , and outgoings of their soules in those graces , and by those waies , wherein both the morall , and instituted worship of god doth consist . faith , love , trust , joy , &c. are the naturall or morall worship of god , whereby those in whom they are , have communion with him . now these are either immediately acted on god , and not tyed to any waies or meanes outwardly manifesting themselves , or else they are farther drawn forth , in solemne prayer and praises , according unto that way which he hath appointed . that the scripture doth distinctly assigne all these unto the father , sonne , and spirit : manifesting that the saints doe , in all of them , both as they are purely and nakedly morall , and as farther cloathed with instituted worship , respect each person respectively , is that , which to give light to the assertion in hand , i shall farther declare by particular instances . . for the father : faith , love , obedience , &c. are § . peculiarly , and distinctly yeilded by the saints unto him , and he is peculiarly manifested in those wayes as acting peculiarly towards them , which should draw them forth , and stirre them up thereunto . he gives testimony unto , and beareth witnesse of his son : john chap. . v. . this is the witnesse of god which he hath testifyed of his sonne . in his bearing witnesse he is an object of beliefe . when he gives testimony ( which he doth as the father , because he doth it of the son ) he is to be received in itby faith. and this is affirmed v. . he that believeth on the son of god , hath the witnesse in himselfe . to believe on the sonne of god in this place , is , to receive the lord christ as the sonne , the son given unto us , for all the ends of the father-love , upon the credit of the fathers testimony : and therefore therein is faith immediately acted on the father . so it it followes in the next words , he that believeth not god ( that is , the father , who beares witnesse to the son ) makes him a lyar : you belive in god , ( saith our saviour ) joh. chap. . . that is , the father , as such ; for he adds , believe also in me ; or beleive you in god , beleive also in me : god as the prima veritas , , upon whose authority is founded , and whereinto all divine faith is ultimately resolved , is not to be considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as peculiarly expressive of any person , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , comprehending the whole deity , which undividedly is the prime object thereof . but in this particular it is the testimony and authority of the father ( as such ) therein , of which we speake , and whereupon faith is distinctly fixed on him : which if it werenot so , the sonne could not adde ; believe also on me . the like also is said of love. john chap. . v. . if any man love the world , the love of the father is not in him . that is , the love which we beare to him , not that which we receive from § . him . the father is here placed , as the object of our love , in opposition to the world , which takes up our affections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the father denotes the matter and object , not the efficient cause of the love enquired after . and this love of him as a father , is that which he calls his honour , mal. . . futher , these graces as acted in prayer and praises , and as cloathed with instituted worship , are peculiarly directed unto him . § . we call on the father pet. . . eph. ch . . v. , . for this cause i bow my knees unto the father of our lord iesus christ , of whom the whole family in heaven and eearth is named . bowing the knee , comprizeth the whole worship of god , both that which is morall , in the universall obedience he requireth , and those peculiar ways of carrying it on , which are by him appointed . isa. ch . . v. . unto me ( saith the lord ) every kneee shall bow , and every tongue shall sweare . which v. , . he declareth to consist in their acknowledging of him , for righteousnesse , and strength . yea , is seemes sometimes to comprehend the orderly subjection of the whole creation unto his soveraignty . in this place of the apostle , it hath a farre more restrained acceptation , and is but a figurative expression of prayer , taken from the most expressive bodily posture to be used in that duty . this he farther manifests , v. , . declaring at large what his aime was , and whereabouts , his thoughts were exercised in that bowing of his knees . the workings then of the spirit of grace in that duty , are distinctly directed to the father as such , as the fountaine of the deity , & of all good things in christ ; as the father of our lord jesus christ. and therefore the same apostle doth in another place , expressly conjoyne , and yet as expressly distinguish the father and the sonne in directing his supplications : thess. . . god himselfe even our father , and our lord jesus christ direct our way unto you . the like president also have you of thansgiving ; ephes. chap. . v : , . blessed be the father of our lord and saviour jesus christ &c : i shall not adde those very many places , wherein the severall particulars that doe concurre unto that whole divine divine worship ( not to be communicated unto any , by nature not god with out idolatry ) wherein the saints do hold communion with god , are distinctly directed to the person of the father . it is so also in reference unto the son : joh : chap : . v : . § . you believe in god ( saith christ ) believe also in me . believe also , act faith distinctly on me ; faith divine , supernaturall , that faith whereby you believe in god , that is the father . there is a believing of christ , viz. that he is the sonne of god , the saviour of the world . this is that whose neglect our saviour so threatned unto the pharisees : john . . if you belive not that i am he , you shall dye in your sinnes . in this sense faith is not immediately fixed on the son , being only an owning of him , that is , the christ to be the son , by closing with the testimony of the father concerning him . but there is also a believing on him , called believing on the name of the son of god. john chap. . v. . so also john chap. . v. . yea the distinct affixing of faith , affiance and confidence on the lord jesus christ the son of god , as the son of god ; is most frequently pressed . joh. . . god ( that is the father ) so loved the world that whosoever believeth on him ( that is the sonne ) should not perish . the sonne , who is given of the father is believed on . he that believeth on him , is not condemned v. . he that believeth on the sonne hath eternall life ; v. . this is the worke of god that ye believe on him , whom he hath sent , joh. . . v. . john . . the foundation of the whole is laid joh. . . that all men should honour the sonne , even as they honour the father ; he that honoureth not the sonne , honoureth not the father which sent him . but of this honour and worship of the sonne . i have treated at large elsewhere : and shall not in generall insist upon it againe . for love , i shall only adde that solemne apostolicall benediction , ephes. chap. . v. . grace be with all them that love our lord jesus christ in sincerity . that is with divine love , the love of religious worship ; which is the only incorrupt love of the lord jesus . further ! that faith , hope , and love , acting themselves in all § . manner of obedience and appointed worship , are peculiarly due from the saints , and distinctly directed unto the sonne , is abundantly manifested from that solemne doxology revel . chap. . v. , . unto him that loved us and washed us from our sinnes in his own blood , and hath made us kings and priests unto god and his father , to to him be glory and dominion for ever , and ever , amen . which yet is set forth with more glory , chap. . v. . the foure living creatures , and the foure and twenty elders fell down before the lambe , having every one of them harpes , and golden vials full of odours , which are the prayers of saints . and v. , . every creature which is in heaven , and on earth , and under the earth , and such as are in the sea , and all that are in them , heard i saying , blessings , honour , glory , and power , be unto him that sitteth on the throne , and unto the lambe for ever and ever . the father , and the sonne , he that sits upon the throne , and the lambe , are held out joyntly , yet distinctly as the adequate object of all divine worship and honour , for ever and ever . and therefore stephen in his solemne dying invocation , fixeth his faith and hope distinctly on him : acts . , . lord iesus receive my spirit , and lord lay not this sinne to their charge ; for he knew , that the sonne of man had power to forgive sinnes also . and this worship of the lord jesus , the apostle makes the discriminating character of the saints : cor. chap. . v. . with all ( saith he ) that in every place call upon the name of iesus christ our lord , both theirs and ours ; that is , with all the saints of god. and invocation generally comprizes the whole worship of god. this then is the due of our mediator , though as god , as the sonne , not as mediator . thus also is it in reference unto the holy spirit of grace . the closing of the great sinne of unbeliefe , is still described as an § . opposition unto , and a resisting of that holy spirit . and you have distinct mention of the love of the spirit rom. chap. . v. . the apostle also peculiarly directs his supplication to him , in that solemne benediction , cor. . . the grace of the lord iesus christ , the love of god , and the communion of the holy spirit be with you . all such benedictions are originally supplications . he is likewise entitled unto all instituted worship , from the appointment of the administration of baptisme in his name math. . . of which things more afterwards . now of the things which have been deliver'd , this is the sum : there is no grace whereby our soules goe forth unto god , no act of divine worship yeilded unto him , no duty or obedience performed , but they are distinctly directed unto father , sonne , and spirit : now by these and such like wayes as these , doe we hold communion with god : and therefore we have that communion distinctly , as hath been described . this also may farther appeare , if we consider how distinctly § . the persons of the deity are revealed to act in the cōmunication of those good things , wherein the saints have communion with god. as all the spirituall ascendings of their soules , are assigned unto them respectively , so all their internall receivings of the communications of god unto them , are held out in such a distribution , as points at distinct rises & fountains , ( though not of being in thēselves , yet ) of dispensations unto us . now this is declared two ways . . when the same thing , is at the same time , ascribed joyntly , § . and yet distinctly to all the persons in the deity , and respectively to each of them . so are grace and peace , revel : chap. . v. , . grace be unto you and peace from him which is , and which was , and which is to come , and from the seven spirits which are before his throne , and from jesus christ who is the faithfull witnesse &c. the seaven spirits before the throne , are the holy spirit of god , considered as the perfect fountaine of every perfect gift and dispensation . all are here joyned together , and yet all mentioned as distinguished in their communication of grace and peace , unto the saints . grace and peace be unto you , from the father , and from &c , . when the same thing is attributed severally and singly unto each person . there is indeed , no gracious influence from above , no elapse of light , life , love , or grace upon our hearts , § . but proceedeth in such a dispensation . i shall give only one instance , which is very comprehensive , and may be thought to comprize all other particulars ; and this is teaching . the teaching of god , is the reall communication of all and every particular emanation from himselfe unto the saints , whereof they are made partakers . that promise , they shall be all taught of god , enwrapps in it selfe the whole mystery of grace , as to its actuall dispensation unto us , so farre as we may be made reall possessours of it . now this is assigned , . unto the father . the accomplishment of that promise is peculiarly referr'd to him . iohn chap. . v. . it is written in the prophets , and they shall be all taught of god. every man therefore who hath heard & learned of the father , cometh unto me . this teaching whereby we are translated from death unto life , brought unto christ , unto a participation of life and love in him , it is of , and from the father : him we heare , of him we learne , by him are we brought unto union and communion with the lord iesus . this is his drawing us , his begetting us a new of his own will , by his own spirit . and in which worke he imploys the ministers of the gospell ; acts , . . . unto the son . the father proclaimes him from heaven to be the great teacher in that solemne charge to heare him , which came once againe from the excellent glory ; this is my beloved son , heare him . the whole of his propheticall , and no small part of his kingly office consists in this teaching ; herein is he said to draw men unto him , as the father is said to do in his teaching ; ioh. . . which he doth with such efficacy that the dead heare his voyce andlive . the teaching of the son , is a life-giving , a spirit breathing teaching : an effectuall influence of light , whereby he shines into darknesse ; communication of life , quickning the dead ; an opening of blind eyes , and changing of hard hearts , a powring out of the spirit , with all the fruits thereof . hence he claimes it as his priviledge to be the sole master ; math. . v. : one is your master which is christ. . to the spirit . john chap. . v. . the comforter he shall teach you all things ; and the annointing which you have received , ( saith the apostle ) abideth in you , and you need not that any man teach you , but as the same annointing teacheth you of all things , and is truth , and is no lye , and even as it hath taught you , yee-shall abide in him john chap. . v. . that teaching unction which is not only true , but truth it selfe , is only the holy spirit of god : so that he teacheth also ; being given unto us , that we may know the things that are freely given to us of god : cor. . . i have chosen this speciall instance , because as i told you , it is comprehensive , and comprizes in it selfe most of the particulars that might be annumerated : quickning , preserving , &c. this then farther drives on the truth that lyes under demonstration ; there being such a distinct communion of grace from the severall persons of the deity , the saints must needs have distinct communion with them . it remaineth only to intimate in a word , wherein this distinction § . lyes , and what is the ground thereof . now this is , that the father doth it by the way of originall authority ; the son by the way of communicating from a purchased treasury ; the holy spirit by the way of immediate efficacy . . the father communicates all grace by the way of originall authority . he quickneth whom he will. john chap. . . of his own will , begat he us . jam. . . life-giving power is in respect of originall authority invested in the father by the way of eminency : and therefore in sending of the quickning spirit , christ is said to do it from the father , or the father himselfe to doe it . but the comforter , the holy spirit whom the father will send iohn chap. . v. . but when the comforter is come whom i will send from the father . iohn . v. , though he be also said to send him himselfe , on another account ioh. . . . the sonne , by the way of making out a purchased treasury . of his fullnesse doe we all receive and grace for grace . ioh. ch . . v. . and whence is this fullnesse ? it pleased the father that in him all fullnesse should dwell : col. . . and upon what account he hath the dispensation of that fullnesse to him committed , you may see phil : . , , , . when thou shalt make his soule an offering for sinne , he shall prolong his dayes , and the pleasure of the lord shall prosper in his hand , he shall see of the travaile of his soule and be satisfied , by his knowledge shall my righteous servant justifye many , for he shall beare their iniquityes . isa. chap. . v. , . and with this fullnesse he hath also authority for the communication of it : iohn . , . math. . . . the spirit doth it by the way of immediate efficacy : rom. chap. . v. . but if the spirit of him that raised up jesus from the dead , dwel in you : he that raised up christ from the dead , shall also quicken your mortall bodys by his spirit that dwelleth in you . here are all three comprized , with their distinct concurrence unto our quickning . here is the fathers authoritative quickning , he raised christ from the dead and he shall quicken you : and the son 's mediatory quickning , for it is done in the death of christ : and the spirits immediate efficacy ; he shall doe it by the spirit that dwelleth in you . he that desires to see this whole matter farther explayned , may consult what i have elsewhere written on this subject . and thus is the distinct communion whereof we treat , both proved and demonstrated . chap. iii. of the peculiar and distinct communion which the saints have with the father . observations for the clearing of the whole premised . our peculiar communion with the father is in love : iohn . , . cor. . . iohn , , . rom. . . john . . john . . titus . . opened to this purpose . what is required of believers , to hold communion with the father in love. his love received by faith. returnes of love to him . gods love to us , and ours to him wherein they agree . wherein they differ . having proved that there is such a distinct communion in § . respect of father , son , and spirit , as whereof we speake ; it remaines that it be farther cleared up by an induction of instances , to manifest what and wherein the saints peculiarly hold this communion with the severall persons respectively : which also i shall doe after the premising some observations , necessary to be previously considered , as was promised , for the clearing of what hath been spoken . and they are these that follow . . when i assigne any thing as peculiar , wherein we distinctly § . hold communion with any person , i doe not exclude the other persons from communion with the soule in the very same thing . only this i say , principally , immediately and by the way of eminency , we have in such a thing , or in such a way communion with some one person ; and therein with the others , secundarily and by the way of consequence on that foundation : for the person , as the person of any one of them , is not the prime object of divine worship , but as it is identifyed with the nature or essence of god. now the workes that outwardly are of god , ( called trinitatis ad extra ) which are commonly said to be common and undivided , are either wholly so , and in all respects ; as all workes of common providence , or else being common in respect of their acts , they are distinguished in respect of that principle , or next and immediate rise in the manner of operation ; so creation is appropriated to the father , redemption to the sonne ; in which sense we speake of these things . . there is a concurence of the actings and operations of § . the whole deity , in that dispensation , wherein each person concurres to the worke of our salvation , unto every act of our communion with each singular person . look by what act soever , we hold communion with any person , there is an influence from every person to the putting forth of that act. as suppose it to be the act of faith. it is bestowed on us by the father : it is not of our selves , it is the gift of god : eph. chap. . v. . it is the father that revealeth the gospell , and christ therein : math. chap. . v. . and it is purchased for us by the son : it is given unto you for christs sake to believe on him ; phil : chap : . v : . in him are we blessed with spirituall blessings , ephes : chap. . v. . he bestows on us , and increaseth faith in us , luk. . . and it is wrought in us by the spirit : he administers that exceeding greatnesse of his power which he exerciseth towards them who believe , according to the working of this mighty power ; which he wrought in god when he raised him up from the dead , ephes : . . . rom : . . . when i assigne any particularthing wherein we hold communion with any person , i doe not doe it exclusively unto other § . mediums of communion ; but only by the way of inducing a speciall , and eminent instance , for the proof and manifestation of the former generall assertion : otherwise there is no grace , or duty wherein we have not communion with god in the way described . in every thing wherein we are made partakers of the divine nature , there is a communication and receiving between god and us . so neare are we unto him in christ. . by asserting this distinct communion , which merely respects that order in the dispensation of grace , which god is § . pleased to hold out in the gospell , i intend not in the least , to shut up all communion with god under these precincts , ( his ways being exceeding broad , containing a perfection whereof there is no end ) nor to prejudice that holy fellowship we have with the whole deity , in our walking before him in covenant obedience , which also ( god assisting ) i shall handle hereafter . these few observations being premised , i come now to declare § . what it is , wherein peculiarly and eminently the saints have communion with the father : and this is love . free , undeserved , and eternall love. this the father peculiarly fixes upon the saints : this they are immediately to eye in him , to receive of him , and to make such returnes thereof , as he is delighted withall . this is the great discovery of the gospell . for whereas the father as the fountaine of the deity , is not known any other way but as full of wrath , anger , and indignation against sinne , nor can the sons of men have any other thoughts of him rom. . . esa. . , . hab. . . psal. . , , . ephes. . . here he is now revealed peculiarly as love , as full of it unto us ; the manifestation whereof is the peculiar worke of the gospell , tit. . . § . . john chap. . v. . god is love. that the name of god is here taken personally , and for the person of the father , not essentially , is evident from v. . where he is distinguished from his only begotten son whom he sends into the world . now ( saith he ) the father is love , that is , not only of an infinitely gracious , tender , compassionate and loving nature , according as he hath proclaimed himselfe exod. chap. . v. , . but also one that eminently and peculiarly dispenseth himselfe unto us in free love . so the apostle sets it forth in the following verses ; this is love v. . this is that which i would have you take notice of in him , that he makes out love unto you , in sending his only begotten son into the world , that we might live through him . so also , v. . he loved us , and sent his son to be the propitiation for our sins . and that this is peculiarly to be eyed in him , the holy ghost plainely declares , in making it antecedent to the sending of christ , and all mercyes and benefits whatever by him received . this love i say , in its self is antecedent to the purchase of christ , although the whole fruit thereof be made out alone thereby . ephes. . , , . . so in that distribution made by the apostle in his solemne parting benediction , cor. chap. . v. . the grace of the lord iesus christ , the love of god , and the fellowship of the holy ghost be with you ascribing sundry things unto the distinct persons , it is love that he peculiarly assignes to the father . and the fellowship of the spirit is mentioned , with the grace of christ , and the love of god , because it is by the spirit alone that we have fellowship with christ in grace , and with the father in love ; although we have also peculiar fellowship with him , as shall be declared . . john , chap. . v. , . saith our saviour , i say not § . unto you , that i will pray the father for you , for the father himselfe loveth you : but how is this , that our saviour saith , i say not that i will pray the father for you , when he saith plainely chap. . v. . i will pray the father for you ? the disciples with all the gracious words , comfortable and faithfull promises of their master , with most heavenly discoveries of his heart unto them , were even fully convinced of his deare and tender affections towards them ; as also of his continued care and kindnesse , that he would not forget them , when bodily he was gone from them ; as he was now upon his departure ; but now all their thoughts are concerning the father , how they should be accepted with him , what respect he had towards them . saith our saviour , take no care of that , nay impose not that upon me , of procuring the fathers love for you , but know , that this is his peculiar respect towards you , and which you are in him ; he himselfe loves you : it is true indeed ( & as i told you , ) that i will pray the father to send you the spirit , the comforter , and with him all the gracious fruits of his love ; but yet in the point of love it selfe , free love , eternall love , there is no need of any intercession for that , for eminently the father himselfe loves you ; resolve of that , that you may hold communion with him in it , & be no more troubled about it . yea as your great trouble is , about the fathers love , so you can no way more trouble or burden him , then by your unkindnesse in not believing of it . so it must needs be where sincere love is questioned . the apostle teaches the same rom. chap. . . the love § . of god is shed abroad in your hearts by the holy ghost , that is , given unto you . god whose love this is , is plainely distinguished from the holy ghost , who sheds abroad that love of his ; and v. . he is also distinguished from the sonne ; for it is from that love of his , that the son is sent ; and therefore it is the father of whom the apostle here specially speaketh : and what is it that he ascribes to him ? even love ; which also v. . he commendeth to us , sets it forth in such a signall and eminent expression , that we may take notice of it , and close with him in it . to carry this businesse to its height ; there is not only most frequent peculiar mention made of the love of god , where the father is eminently intended , and of the love of the father expressely , but he is also called the god of love , cor. . . and is said to be love , so that whoever will know him , john . . or dwell in him by fellowship or communion , vers . must doe it as he is love. . nay whereas there is a twofold divine love , beneplaciti , § . and amicitiae , a love of good pleasure , and destination , and a love of friendship and approbation , they are both peculiarly assigned to the father , in an eminent manner . john chap. . . god so loved the world that he sont &c. that is , with the love of his purpose , and good pleasure , his determinate will of doing good. this is distinctly ascribed to him , being laid down as the cause of sending his son. so rom. . , , ephes , . , . thess. . , . john . , . iohn . chap. . v. . there is a mention of that other kind of love where of we speak . if any man love me ( saith christ ) he will keep my words , and my father will love him , and we will come unto him , and make our abode with him . the love of friendship and approbation , is here eminently ascribed to him ; says christ , we will come , even father and sonne to such a one , and dwell with him , that is , by the spirit ; but yet he would have us take notice , that in point of love , the father hath a peculiar prerogative : my father will love him . . yea , and as this love is peculiarly to be eyed in him , so it § . is to be looked on as the fountaine of all following gracious dispensations . christians walke often times with exceedingly troubled hearts , concerning the thoughts of the father towards b them : they are well perswaded of the lord christ , and his good will : the difficulty lies , in what is their acceptance with the father , what is his heart towards them ? shew us the father and it shall suffice : iohn . . now this ought to be so farre a way , that his love ought to be looked on as the fountaine from whence all other sweetnesses flow . thus the apostle sets it out , titus chap. . v. . after that the kindnesse and love of god our saviour toward man appeared . it is of the father of whom he speakes ; for v. . he tells us , that he makes out unto us , or sheds that love upon us abundantly , through jesus christ our saviour . and this love he makes the hinge , upon which the great alteration , and translation of the saints doth turne : for ( saith he ) v. . we our selves also were sometimes foolish , disobedient , deceived , serving divers lusts and pleasurs , living in malice , and envy , hatefull , and hating one another . all naught , all out of order , and vile , whence then is our recovery ? the whole rise of it is from this love of god , flowing out by the wayes there described . for when the kindnesse and love of god appeared , that is , in the fruits of it , then did this alteration ensue . to secure us hereof , there is not any thing that hath a loving and tender nature in the world , and doth act suitably thereunto , which god hath not compared himselfe unto . separate all weaknesse and impefection which is in them , yet great impressions of love must abide . he is as a father , a mother , a sheaphard , an hen over chickins , and the like . psal. . . isa. . . math : . . isa : . . psal : . . isa. . . math : . . i shall not need to adde any more proofes ; this is that which is demónstrated . there is love in the person of the father peculiarly held out untô the saints , as wherein he will and doth hold communion with them . now to compleat communion with the father in love , two § . things are required of believers ; . that they receive it of him . . that they make suitable returnes unto him . . that they doe receive it . communion consists in giving and receiving . untill the love of the father be received , we have no communion with him therein . how then is this love of the father ; to be received , so as to hold fellowship with him ? i answer , by faith. the receiving of it , is the believing of it . god hath so fully , so eminently revealed his love , that it may be received by faith. you believe in god , john chap. . . that is , the father ; and what is to be believed in him ? his love ; for , he is love john . . it is true , there is not an immediate acting of faith upon the § . father , but by the son. he is the way the truth and the life , no man cometh unto the father but by him : john chap. . v. . he is the mercifull high priest over the house of god , by whom we have c accesse to the throne of grace : by him is our manuduction unto the father . by him we believe in god : pet. . . but this is that i say : when by , and through christ , we have an accesse unto the father , we then behold his glory also , and see his love that he peculiarly beares unto us , and act faith thereon . we are then ( i say ) to eye it , to believe it , to receive it , as in him ; the issues and fruits thereof , being made out unto us , through christ alone . though there be no light for us , but in the beames , yet we may by the beames see the sunne , which is the fountaine of it . though all our refreshment actually lye in the streames , yet by them we are led up unto the fountaine . jesus christ , in respect of the love of the father , is but the beame , the streame , wherein though actually all our light , our refreshment lyes , yet by him we are lead to the fountaine , the sunne of eternall love it selfe . would believers exercise themselves herein , they would find it a matter of no small spirituall improovement in their walking with god. this is that which is aymed at . many darke and disturbing thoughts are apt to arise in this thing . few can carry up their hearts and minds to this height by faith , as to rest their soules in the love of the father ; they live below it , in the troublesome region of hopes and feares , stormes and clouds . all here is serene and quiet . but how to attain to this pitch they know not . this is the will of god , that he may always be eyed as benigne , kind , tender , loving , and unchangeable therein : and that peculiarly as the father , as the great fountaine and spring of all gracious communications , and fruits of love. this is that which christ came to reveale : god as a father , john . . that name which he declares to those who are given him out of the world , john . . and this is that which he effectually leads us to by himselfe , as he is the only way of going to god , as a father : john . , . that is , as love : and by doing so , gives us the rest which he promiseth : for the love of the father is the only rest of the soule . it is true as was said , we doe not this formally in the first instant of believing . we believe in god through christ. pet. . . faith seeks out rest for the soule . this is presented to it by christ , the mediator , as the only procuring cause . here it abides not , but by christ it hath an accesse to the father , ephes. . . into his love , finds out that he is love , as having a designe , a purpose of love , a good pleasure towards us from eternity ; a delight , a complacency , a good will in christ ; all cause of anger , and aversation being taken away . the soule being thus by faith through christ , & by him brought into the bosome of god , into a comfortable perswasion , and spirituall perception and sense of his love , there reposes and rests it selfe . and this is the first thing the saints doe , in their communion with the father , of the due improovement whereof , more afterwards . . for that suitable returne which is required , this also ( in a § . maine part of it , beyond which i shall not now extend it ) consisteth in love. god loves , that he may be beloved . d when he comes to command the returne of his received love to compleat communion with him , he says , my son , give me thy heart , prov. chap. . v. . thy affections , thy e love. thou shalt love the lord thy god with all thy heart , and with all thy soule , and with all thy strength , and with all thy mind : luk. chap. . v. . this is the returne that he demandeth . when the soule sees god in his dispensation of love , to be love , to be infinitely lovely , and loving , rests upon , and delights in him as such , then hath it communion with him in love. this is love , that god loves us first , and then we love him again . i shall not now goe forth into a discription of divine love ; generally , love f is an affection of union and nerenesse , with complacency therein . so long as the father is looked on , under any other apprehension , but only as acting love upon the soule , it breeds in the soule a dread and aversation . g hence the flying , and hiding of sinners in the scriptures . but when he who is the father , is considered as a father , acting love on the soule , this h raises it to love againe . this is in faith , the ground of all acceptable obedience , deut. . . exod. . . deut. . . . . . . . thus is this whole businesse stated by the apostle : ephes. . . according as hath chosen us in him before the foundation of the world , that we should be holy and without blame before him in love . it begins in the love of god : and ends in our love to him . that is it which the eternall love of god , aymes at in us , and workes us up unto . it is true ; our universall obedience falls within the compasse of our communion with god : but that is with him as god , our blessed soveraigne lawgiver , and rewarder ; as he is the father , our father in christ , as revealed unto us to be love , above and contrary to all the expectations of the naturall man , so it is in love that we have this entercourse with him . nor doe i intend only that love , which is as the life and forme of all morall obedience ; but a peculiar delight and acquiescing in the father revealed effectually as love unto the soule . that this communion with the father in love may be made § . the more cleare and evident , i shall shew two things . . wherein this love of god unto us , and our love to him doe agree , as to some manner of analogie and liknesse . . wherein they i differ ; which will further discover the nature of each of them . . they agree in two things . . that they are each a love of rest and complacency . . the love of god is so . zeph. chap. . v. . the lord thy god in the middest of thee is mighty : he will save , he will rejoyce over thee with joy , he will rest in his love , he will joy over thee with singing . both these things are here assigned unto god in his love ; k rest and delight . the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be silent because of his love . to rest with contentment is expressed by being silent ; that is without repining , without complaint . this god doth upon the account of his own love . so full , so every way compleat & absolute , that it will not allow him to complaine of any thing in them whom he loves , but is silent on the account thereof . or rest in his love , that is , he will not remove it ; he will not seek farther for another object . it shall make its abode upon the soule where it is once fixed , for ever . and complacency or delight : he rejoyceth with singing , as one that is fully satifyed in that object he hath fixed his love on . here are two words used to expresse the delight and joy that god hath in his love : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the first denotes the inward affection of the mind , joy of heart ; and to set out the intensenesse hereof , it is said , he shall doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in gladnesse , or with joy ; to have joy of heart in gladnesse is the highest expression of delight in love : the latter word denotes not the inward affection , but the outward * demonstration of it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be formed of it . it is to exult in outward demonstration of internall delight and joy * . tripudiare ; to leape as men overcom with some joyfull surprisall . and therefore god is said to doe this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a joyfull sound , or singing : to rejoyce with gladnesse of heart , to exult with singing and praise argues the greatest delight and complacency ppossible . when he would expresse the contrary of this love , he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was not well pleased . cor. chap. . v. . he fixed not his delight , nor rest on them . and , if any man draw backe , the lords soule hath no pleasure in him : heb. chap. . v. . jerem. . . hos. . . mark. . . he takes pleasure in those that abide with him . he sings to his church , a vineyard of red wine . i the lord doe keep it , isa. . . psal. . . . . there is rest , and complacency in his love. there is in the hebrew , but a metathesis of a letter between the word that signifies a love of will and desire ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so to love ) and that which denotes a love of rest and acquiescency , ( which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and both are applyed to god. he wills good to us , that he may rest in that will. some say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love , is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; perfectly to acquiesse in the thing loved , and when god calls his son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beloved ; math. . . he addes as an exposition of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in whom i rest well pleased . . the returne that the saints make unto him to compleat communion with him herein , holds some analogie with his love in this ; for it is a love also of a rest and delight . returne to thy rest o my soule , says david , psal. . v. . he makes god his rest ; that is , he in whom his soule doth rest , without seeking further , for a more suitable and desireable object : whom have i ( saith he ) in heaven but thee , and there is none upon earth that i desire besides thee : psal. . v. . b thus the soule gathers in it selfe from all its wandrings , from all other beloved's to rest in god alone , to satiate and content himselfe in him , choosing the father for his present , and eternall rest. and this also with delight . thy loving kindnesse ( saith the psalmist ) is better then life , therefore will i praise thee psal. . . then life , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before lives . i will not deny , but life in a single consideration sometimes is so expressed : but alwayes emphatically ; so that the whole life , with all the concernements of it , which may render it considerable are thereby intended . austin on this place reading it * super vitas , extends it to the severall courses of life that men ingage themselves in . life in the whole continuance of it with all its advantages whatever , is at least intended . supposing himselfe in the jaws of death , rolling into the grave through innumerable troubles , yet he found more sweetnesse in god , then in a long life , under its best and most noble considerations , attended with all enjoyments that make it pleasant and comfortable . from both these , is that of the church in hosea chap. . v. . ashur shall not save us , we will not ride upon horses , neither will we say any more to the worke of our hands , yee are our gods , for in thee the fatherlesse find mercy . they reject the most goodly appearances of rest and contentment , to make up all in god , on whom they cast themselves as otherwise helplesse orphans . . the mutuall love of god and the saints agree in § . this , that the way of communicating the issues and fruits of these loves , is only in christ. the father communicates no issue of his love unto us but through christ : and we make no returne of love unto him but through christ : he is the treasure wherein the father disposeth all the riches of his grace taken from the bottomelesse mine of his eternall love ; and he is the priest , into whose hand we put all the offerings , that we returne unto the father . thence he is first , and by way of eminency said to love the sonne : not only as his eternall son , as he was the delight of his soule before the foundation of the world , prov. . . but also as our mediator , and the meanes of conveying his love to us ; mat. . . john . . john . . john . . iohn . . iohn . . and we are said through him to believe in , and to have accesse to god. . the father loves us , and chooseth us before the foundation § . of the world ; but in the pursuit of that love , he blesseth us with all spirituall blessings in heavenly places in christ. ephes. chap. : v. , . from his love , he sheds , or powers out the holy spirit richly upon us , through jesus christ our saviour , titus chap. . v. . in the powring out of his love , there is not one drop falls besides the lord christ. the holy annointing oyle , was all powred on the head of aaron : psal. . v. . and thence went down to the skirts of his cloathing . love is first powred out on christ ; & from him , it drops as the dew of hermon upon the soules of his saints . the father will have him to have the preheminence in all things , col. . . it pleased him that in him , all fullnesse should dwell , v. . that of his fullnesse we might receive , and grace for grace . john . v. . though the love of the fathers purpose and good pleasure , have its rise and foundation in his meer grace and will , yet the designe of its accomplishment is only in christ. all the fruits of it , are first given to him ; and it is in him only that they are dispensed to us . so that though the saints may , nay doe see an infinite ocean of love unto them in the bosome of the father , yet they are not to look for one drop from him , but what comes through christ. he is the only meanes of communication . love in the father , is like honey in the flower ? it must be in the combe , before it be for our use . christ must extract and pepare this hony for us . he drawes this water from the fountaine , ( through union and dispensation of fullnesse ) we ( by faith ) from the wells of salvation that are in him . this was in part before discovered . . § . our returnes are all in him , and by him also . and well is it with us , that it is so . what lame and blind sacrifices , should we otherwise present unto god. he d beares the iniquity of our offerings , and he addes incense unto our prayers . our love is fixed on the father , but it is conveyed to him , through the son of his love. he is the only way for our graces , as well as our persons to goe unto god : through him passeth all our desire , our delight , our complacency , our obedience . of which more afterwards . now in these two things , there is some resemblance , between that mutuall love of the father and the saints , wherein they hold communion . § . . there are sundry things wherein they differ . . the love of god is a love of bounty , our love unto him is a love of duty . . the love of the father is a love of bounty , a descending love. such a love as carryes him out to doe good things to us , great things for us . his love lys at the bottome of all dispensations towards us : and we scarse any where find any mention of it , but it is held out as the cause and fountaine of some free gift , flowing from it . e he loves us & sends his son to dye for us ; he loves us , and blesseth us with all spirituall blessings . loving is choosing rom. . , . he loves us and chastizeth us ; f a love like that of the heavens to the earth , when being full of raine , they power forth showres to make it fruitfull ; as the sea communicates his waters to the rivers ; by the way of bounty , out of its own fullnesse : they returne unto it only what they receive from it . it is the love of a spring , of a fountain , always communicating . g a love from whence proceeds every thing that is lovely in its object . it infuseth into , and creates goodnesse in the persons beloved ; and this answers the discription of love given by the philopher : to love saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he that loves , workes out good to them he loveth , as he is able . gods power and will are commensurate . what he willeth he worketh . our love unto god , is a love of duty : the love of a § . child . his love descends upon us in bounty and fruitfullnesse ; h our love ascends unto him , in duty and thankfullnesse . he addes to us by his love , we nothing to him by ours . our goodnesse extends not unto him . though our love be fixed on him i immediately , yet no fruit of our love reacheth him immediately , though he requires our love , he is not benefited by it , job . . , , , . rom. . . job . . , . it is indeed made up of these four things . . rest , . delight , . reverence , . obedience . by these doe we hold communion with the father in his love . hence god calls that love which is due to him as a father , honour : malac. chap. . v. . if i be a father , where is mine honour ? it is a deserved act , of duty . . they differ in this : the love of the father unto us is an § . antecedent love , our love unto him is a consequent love. . the love of the father unto us is an antecedent love , and that in two respects . . it is antecedent in respect of our love : john . . herein is love , not that we loved god , but that he loved us . his love goes before ours . the father loves the child , when the child knowes not the father ; much lesse loves him . yea we are by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rom. . . haters of god : he is in his own nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a lover of men : and surely all mutuall love between him and us , must begin on his hand . . in respect of all other causes of love whatever . it goes not only before our love , but also any thing in us , that is k lovely . rom. . , god commendeth his love toward us , in that whilest we were yet sinners christ died for us : not only his love , but the eminent fruit thereof , is made out towards us , as sinners . sin holds out all of unlovelinesse , and undesirablenesse , that can be in a creature . the very mention of that , removes all causes , all moving occasions of love whatever . yet as such , have we the commendation of the fathers love unto us , by a most signall testimony . not only when we have done no good , but when we are in our blood , doth he love us . not because we are better then others ; but because himselfe is infinitely good . his kindnesse appeares when we are foolish and disobedient . hence he is said to love the world , that is , those who have nothing but what is in , and of the world , whose whole , lyes in evil . . our love is consequentiall in both these regardes . . in respect of the love of god. never did creature turne his affectitious § . towards god , if the heart of god were not first set upon him . . in respect of sufficient causes of love. god must be revealed unto us as lovely & desireable , as a fit & suitable object unto the soule to set up its rest upon , before we can beare any love unto him . the saints ( in this sense ) doe not love god for nothing , but for that excellency , lovelinesse , and desireablenesse that is in him . as the psalmist says in one particular , psal. . . i love the lord because ! so may we in generall , we love the lord because ! or as david in another case , what have i now done , is there not a cause ? if any man enquire about our love to god , we may say , what have we now done , is there not a cause ? . they differ in this also . the love of god is like himselfe , equall , constant , not capable of augmentation , or diminution : our love § . is like our selves , unequall , increasing , waining , growing , declining . his like the sunne , always the same in its light , though a cloud may sometimes interpose : ours , as the moon , hath its enlargements and streightnings . . the love of the father is equall &c. m whom he loves he loves unto the end , and he loves , them always alike . the § . strength of israel is not a man that he should repent . on whom he fixes his love , it is immutable : it doth not grow to eternity , it is not diminished at any time . it is an eternall love , that had no beginning ; that shall have no ending ; that cannot be heightned by any act of ours , that cannot be lessened by any thing in us ; i say in it self it is thus , otherwise in a two fold regard it may admit of chang . . in respect of its fruits ; it is ( as i said ) a fruitfull love , a § . love of bounty . in reference unto those fruits , it may sometimes be greater , sometimes lesse : its communications are various . who among the saints , finds it not ? what life , what light , what strength sometimes ? and againe how dead , how dark , how weake , as god is pleased to let out , or to restraine the fruits of his love ? all the graces of the spirit in us , all sanctified enjoyments whatever , are fruits of his love . how variously these are dispensed , how differently at sundry seasons , to the same persons , experience will abundantly testify . . in respect of its discoveries and manifestations . he sheds abroad § . his love in our hearts by the holy ghost : rom : v. . gives us a sense of it ; manifests it unto us . now this is n various and changeable , sometimes more , sometimes lesse : now he shines , anon hides his face , as it may be for our profit . our father will not alwaies chide , lest we be cast downe ; he doth not alwaies smile , lest we be full and neglect him : but yet still his love in its selfe is the same . when for a little moment he hides isa. his face , yet he gathers us , with everlasting kindnesse . ob. but you will say , this comes nigh to that blasphemy , § . that god loves his people in their sinning , as well as in their strictest obedience : and if so , who will care to serve him more , or to walk with him unto wellpleasing . ans. there are few truths of christ , which from some , or other , have not received like entertainment with this . termes and appellations are at the will of every imposer : things are not at all varied by them . the love of god in it selfe , is the eternall purpose and act of his will. this is no more changeable , then god himselfe . if it were , no flesh could be saved : but it o changeth not , and we are not consumed . what then ! loves he his people in their sinning ? yes , his people , not their sinning . alters he not his love towards them ? not the purpose of his will , but the dispensations of his grace . he rebukes them , he chastens them , he hides his face from them , he smites them , he fills them with a sense of indignation ; but woe , woe would it be to us , should he change in his love , or take away his kindnesse from us : those very things which seem to be demonstrations of the change of his affections towards his , do at clearly proceed from love , as those which seem to be the most genuine issues thereof . but will not this encourage to sinne ? he never tasted of the love of god , that can seriously make this objection . the doctrine of grace may be turned into wantonesse , the principle cannot : i shall not wrong the saints , by giving other answer to this objection . detestation of sinne in any may well consist , with the acceptation of their persons , and their designation to life eternall . but now , our love to god , is ebbing and flowing , waining and increasing . we lose our first love , and we grow again in love. scarse a day at a stand . what poore creatures are we ? how unlike the lord and his love ? unstable as water , we cannot excell : now it is ! though all men for sake thee , i will not : anon , i know not the man. one day , i shall never be moved , my hill is so strong ; the next , all men are lyers , i shall perish . when ever was the time , where ever was the place , that our love was one day equall towards god ? and thus these agreements , and discrepancies , doe farther describe that mutuall love of the father , & the saints , wherein they hold communion . other instances as to the person of the father i shall not give , but indeavour to make some improvement of this , in the next chapter . chap. iv. inferences on the former doctrine concerning communion with the father in love. having thus discovered the nature of that distinct communion § . which we have with the father , it remaineth that we give some exhortations unto it , directions in it , and take some observations from it . . first them , this is a duty wherein it is most evident that christians are but little exercised , namely in holding immediate § . communion with the father in love. unacquaintednesse with our mercys , our priviledges , is our sinne , as well as our trouble . we hearken not to the voyce of the spirit , a which is given unto us , that we may know the things , that are freely bestowed on us of god. this makes us goe heavily , when we might rejoyce ; and to be weake , where we might be strong in the lord. how few of the saints are experimentally acquainted with this priviledge , of holding immediate communion with the father in love ? with what anxious doubtfull thoughts , do they look upon him ? what feares , what questionings are there , of his good will and kindnesse ? at the best , many think there is no sweetnesse at all in him towards us , but what is purchased at the high price of the blood of jesus : it is true , that alone is the way of communication : but the free fountaine and spring of all , is in the bosome of the father , b eternall life was with the father , and is manifested unto us ; let us then , . eye the father as love ; look not on him as an always lowring father , but as one most c kind , and tender . let us looke on him by faith , as one that hath had thoughts of kindnesse towards us from everlasting . it is misapprehension of god , that makes any runne from him , who have the least breathing wrought in them after him . they that know thee will put their trust in thee . men cannot abide with god in spirituall meditations . he looseth soules company by their want of this insight into his love. they fix their thoughts only on his terrible majesty , severity and greatnesse , and so their spirits are not endeared . would a soule continually eye his everlasting tendernesse and compassion , his thoughts of kindnesse that have been from of old , his present gracious acceptance , it could not beare an hours absence from him ; whereas now perhaps , it cannot watch with him one houre . let then this be the saints first notion of the father , as one full of eternall free love towards them : let their hearts and thoughts be fill'd with breaking through all discouragements that lye in the way . to raise them hereunto , let them consider . whose love it is ? it is the love of him who is in himself alsufficient , infinitely satiated with himselfe and his own glorious § . excellencyes and perfections . who hath no need to goe forth with his love unto others , nor to seek an object of it without himselfe . there might he rest with delight and complacency to eternity . he is sufficient unto his own love . he had his sonne also , his eternall* wisedome to rejoyce and delight himselfe in from all eternity : prov. . . this might take up and satiate the whole delight of the father : but he will love his saints also . and it is such a love , as wherein he seeks not his own satisfaction only , but our good therein also . the love of a god , the love of a father , whose proper outgoings are kindnesse and bounty . . what kind of love it is ? and it is , . eternall . it was fixed on us before the § . d foundation of the world : before we were , or had done the least good ; then were his thoughts upon us , then was his delight in us . then did the son rejoyce in the thoughts of fullfilling his fathers delight in him : prov. . . yea the delight of the father in the son there mentioned , is not so much his absolute delight in him , as the expresse image of his person , and the brightnesse of his glory , wherein he might behold all his own excellencys and perfections ; but with respect , unto his love , and his delight in the sons of men . so the order of the words require us to understand it : i was daily his delight — and my delights were with the sonnes of men. that is , in the thoughts of kindnesse and redemption for them : and in that respect also , was he his fathers delight . it was from eternity that he laid in his own bosome a designe or our happinesse . the very thoughts of this , is enough to make all that is within us , like the babe in the wombe of elizabeth , to leap for joy . a sense of it cannot but prostrate our soules to the lowest abasement of an humble holy reverence , and make us rejoyce before him with trembling . . free. he § . e loves us because , he will ; there was , there is nothing in us , for which we should be beloved . did we deserve his love , it must goe lesse in its valuation . things of due debt , are seldome the matter of thankfullnesse : but that which is eternally antecedent to our being , must needs be absolutely free in its respects to our well being . this gives it life and being , is the reason of it , and sets a price upon it . rom. . . ephes. . , . titus . . jam. . . . f unchangeable . though we change every day , yet his § . love changeth not . could any kind of provocation turne it a way , it had long since ceased . it s unchangeablenesse is that which carryeth out the father , unto that infinitenesse of patience and forbearance ( without which we dye , we perish pet. . . ) which he exerciseth towards us . and it is , . g distinguishing . he hath not thus loved all the word . § . jacob have i loved , but i hated esau ; why should he fixe his love on us , and passe by millions from whom we differ not by h nature : that he should make us sharers in that , and all the fruits of it which most of the great , and i wisemen of the world are excluded from : i name but the heads of things . let them enlarge , whose hearts are touched . let i say the soule frequently eye the love of the father , and that under these considerations : they are all soule-conquering and endearing . so eye it , as to receive it ; unlesse this be added , all is in vaine as to any communion with god. we doe not hold communion § . with him in any thing , untill it be received by faith . this then is that which i would provoke the saints of god unto , even to k believe this love of god for themselves , and their own part ; believe that such is the heart of the father towards them , accept of his witnesse herein . his love is not ours in the sweetnesse of it , untill it be so received . continually then act thoughts of faith on god , as love to thee , as embracing thee with the eternall free love before described . when the lord is by his word , presented as such unto thee , let thy mind know it , and assent that it is so ; and thy will embrace it , in its being so ; and all thy affections be filled with it . set thy whole heart to it . let it be bound with the cords of this love. l if the king be bound in the galleries with thy love , shouldest thou not be bound in heaven with his ? . let it have its proper fruit and efficacy upon thy heart , in returnes of love to him againe . so shall we walke in the light of § . gods countenance , and hold holy communion with our father all the day long . let us not deale unkindly with him , and returne him sleighting for his good will. let there not be such an heart in us , as to deale so unthankfully with our god. now to further us in this duty and the daily constant practise of it , i shall adde one or two considerations that may be of importance thereunto . as , . it is exceeding acceptable unto god even our father , that we should thus hold communion with him in his love ; that he § . may be received into our soules , as one full of love , tendernesse and kindnesse towards us . flesh and bloud is apt to have very hard thoughts of him ; to think he is alwaies angry , yea implacable : that it is not for poore creatures to draw nigh to him : that nothing in the world is more desireable then never to come into his presence , or ( as they say ) where he hath any thing to doe . m who amongst us shall dwell with that devouring fire , who amongst us shall inhabit with those everlasting burnings ? say the sinners in sion : and n i knew thou wast an austere man , saith the evill servant in the gospell . now there is not any thing more grievous to the lord , nor more subservient to the designe of sathan upon the soule , then such thoughts as these . sathan claps his hands ( if i may so say ) when he can take up the soule with such thoughts of god : he hath enough , all that he doth desire . this hath been his designe , and way from the beginning . the o first blood , that murderer shed , was by this meanes . he leades our first parents into hard thoughts of god. hath god said so ? hath he threatned you with death ? he knows well enough , it will be better with you : with this engine did he batter , and overthrow all mankind in p one : and being mindfull of his ancient conquest , he readily useth the same weapons wherewith then , he so succesfully contended . now it is exceeding grievous to the spirit of god , to be so slandered in the hearts of those whom he dearely loves . how doth he expostulate this with syon ? what iniquity g q have you seen in me ? saith he , have i been a wildernesse unto you , or a land of darknesse ? r syon hath said the lord hath forgotten me , and my god hath forsaken me ? but can a mother &c. the lord takes nothing worse at the hands of his , then such hard thoughts of him , knowing full well what fruit this bitter root is like to beare : what alienation of heart , what drawings back , what unbeliefe , and tergiversations in our walking with him ? how unwilling is a child to come into the presence of an angry father ? consider then this in the first place : receiving of the father as he holds out , love to the soule , gives him the honour he aimes at , and is exceeding acceptable unto him . he often sets it out in an eminent manner that it may be so received . he commendeth his love unto us : rom : . . behold what manner of love the father hath bestowed on us ? joh. ch . . v. . whence then is this folly ? men are afraid to have good thoughts of god. they think it a boldnesse to eye god , as good , gracious , tender , kind , loving : i speak of saints ; but for the other side , they can judge him hard , austere , severe , almost implacable , and fierce , ( the very worst affections , of the very worst of men , and most hated of him , rom. ch : . v. . tim : . . ) and think herein they doe well . is not this soule-deceit from sathan ? was it not his designe from the beginning to inject such thoughts of god ? assure thy selfe then , there is nothing more acceptable unto the father , then for us to keep up our hearts unto him , as the eternall fountaine of all that rich grace , which flowes out to sinners in the blood of jesus . and , . this will be exceeding effectuall to endeare thy soule unto god , to cause thee to delight in him , and to make thy abode with him . many saints have no greater burthen in their lives , then that their hearts do not come clearely and fully up , constantly to delight and rejoyce in god : that there is still an indisposednesse of spirit unto close walking with him . what is at the bottome of this distemper ? is it not their unskilfulnesse in , or neglect of this duty , even of holding communion with the father in love ? so much as we see of the love of god , so much shall we delight in him , and no more . every other discovery of god without this , will but make the soule fly from him . but if the heart be once much taken up with this , the eminency of the fathers love , it cannot chuse but be overpowred , conquered and endeared unto him . this , if any thing , will worke upon us , to make our abode with him . if the love of a father will not make a child delight in him , what will ? put then this to the venture ; excercise your thoughts upon this very thing , the eternall , free , and fruitfull love of the father , and see if your hearts be not wrought upon to delight in him . i dare boldly say , believers will find it as thriving a course , as ever they pitched on in their lives . sit downe a little at the fountaine , and you will quickly have a farther discovery of the sweetnesse of the streames . you who have run from him , will not be able after a while , to keep at a distance for a moment . ob. but some may say ! alasse how shall i hold communion with § . the father in love ? i know not at all whether be loves me or no ; and shall i venture to cast my selfe upon it ? how if i should not be accepted ? should i not rather perish for my presumption , then find sweetnesse in his bosome ? god seems to me , only as a consuming fire , and everlasting burnings , so that i dread to look up unto him . ans. i know not what may be understood by knowing of the love of god : though it be carried on by spirituall sense , and experience , yet it is received purely by believing . our knowing of it , is our believing of it , as revealed . we have known and believed the love that god hath to us , god is love , joh. ch . . v. . this is the assurance which at the very entrance of walking with god thou maist have of this love , he who is truth hath said it : and what-ever thy heart saies , or sathan saies , unlesse thou wilt take it up on this account , thou doest thy endeavour to make him a lyar , who hath spoken it . joh. . . ob. . i can believe that god is love to others , for he hath said he § . is love : but that he will be so to me , i see no ground of perswasion : there is no cause , no reason in the world , why he should turne one thought of love or kindnesse towards me : and therefore i dare not cast my selfe upon it , to hold communion with him in his speciall love . ans. he hath spoken it as particularly to thee , as to any one in the world . and for cause of love , he hath as much , to fixe it on thee , as on any of the children of men ; that is none at all without himselfe . so that i shall make speedy work with this objection . never any one from the foundation of the world , who believed such love in the father , and made returnes of love to him againe , was deceived , neither shall ever any to the worlds end be so , in so doing . thou art then in this upon a most sure bottome : if thou believest and receivest the father as love , he will infallibly be so to thee , though others may fall under his severity . but , ob : . i cannot find my heart making returnes of love unto god. could i find my soule set upon him , i could then believe his soule delighted § . in me . answ. this is the most preposterous course , that possibly thy thoughts can pitch upon , a most ready way to rob god of his glory . herein is love ( saith the holy ghost ) not that we loved god , but that he loved us first . joh. . , . now , thou wouldest invert this order , and say , herein is love , not that god loved me , but that i love him first . this is to take the glory of god from him : that whereas he loves us without a cause , that is in our selves , and we have all cause in the world to love him , thou wouldest have the contrary , viz , that something should be in thee , for which god should love thee , even thy love to him ; and that thou shouldest love god , before thou knowest any thing lovely in him , viz. whether he love thee or no. this is a course of fleshes finding out , that will never bring glory to god , nor peace to thy own soule . lay downe then thy reasonings ; take up the love of the father upon a pure act of believing , and that will open thy soule to let it out unto the lord in the communion of love. to make yet some farther improvement of this truth , so opened , and exhorted unto as before ; it will discover unto us , the § . eminency and priviledge of the saints of god. what low thoughts soever the sons of men may have of them , it will appeare that they have meat to eate that the world knowesnot of : they have close communion and fellowship with the father , they deale with him in the enterchange of love . men are generally esteemed according to the company they keep . it is an honour to stand in the presence of princes , though but as servants . what honour then have all the saints , to stand with boldnesse in the presence of the father , and there to enjoy his bosome love . what a blessing did the queen of sheba pronounce on the servants of solomon , who stood before him , and heard his wisdome . how much more blessed then are they , who stand continually before the god of solomon , hearing his wisdome , enjoying his love ? whilest others have their fellowship with sathan , and their own lusts , making provision for them , and receiving perishing refreshments from them , ( whose end is destruction , whose god is their belly , and whose glory is in their shame , who mind earthly things ; ) they have this sweet communion with the father . moreover ; what a safe and sweet retreat is here for the saints , § . in all the scornes , reproaches , scandalls , misrepresentations which they undergoe in the world. when s a child is abused abroad in the streets by strangers , he runns with speed to the bosome of his father ; there he makes his complaint , and is comforted . in all the hard t censures , and tongue-persecutions which the saints meet withall in the streets of the world , they may runne with their moanings unto their father , and be comforted . as one whom his mother comforteth , so will i comfort you , ( saith the lord ) isa : . v. . so that the soule may say , if i have hatred in the world , i will goe where i am sure of love : though all others are hard to me , yet my father is tender , and full of compassion : i will goe to him , and satisfy my selfe in him : here i am accounted vile , frowned on , and rejected , but i have honour and love with him , whose kindnesse is better then life it selfe . there i shall have all things in the fountaine , which others have but in the dropps : there is in my fathers love , every thing desireable : there is the sweetnesse of all mercies in the abstract it selfe , and that fully , and durably . evidently then , the saints are the most mistaken men in the § . world . if they say , n come & have fellowship with us ; are not men ready to say ; why , what are you ? a sorry company of * seditious factious persons : be it known unto you , that we despise your fellowship ; when we intend to leave fellowship with all honest men , and men of worth , then will we come to you . but alasse ! how are men mistaken ? truely , their fellowship is with the father : let men think of it as they please , they have close , spirituall , heavenly refreshings in the mutuall communication of love with the father himselfe ; how they are generally misconceived , the apostle declares cor. chap. . v. , , . as deceivers , and yet true , as unknown , yet well known , as dying and behold we live , as chastened , and not killed , as sorrowfull , yet always rejoysing , as poore yet making many rich , as having nothing , yet possessing all things : and as it is thus in generall , so in no one thing more then this , that they are looked on as poore , low , despicable persons , when indeed they are the only great and noble personages in the world . consider the company they keep , it is with the father , who so glorious ? the merchandise they trade in , it is love , what so precious ? doubtlesse they are the excellent on the earth . psal. . v. . further ; this will discover a maine difference between § . the saints and empty professors . as to the performance of dutyes , and so the enjoyment of outward priviledges , fruitlesse professors , often walk hand in hand with them : but now come to their secret retirements , and what a difference is there ? there the saints hold communion with god ; hypocryts for the most part , with the world and their own lusts , with them they converse , and communicate : they hearken what they will say to them , and make provision for them : when the saints are sweetly wrapt up in the bosome of their fathers love. it is oftentimes even almost impossible that believers should in outward appearance goe beyond them who have very rotten hearts : but this meat they have which others know not of ? this refreshment in the banqueting house wherein others have noe share ; in the multitude of their thoughts , the comforts of god their father refresh their soules . now then ( to draw towards a close of this discourse ) if § . these things be so , what manner of men ought we to be , in all manner of holy conversation ? even our god is a consuming fire . what communion is there between light and darknesse ? shall sinne and lust dwell in those thoughts which receive in , and carry out love , from and unto the father ? holinesse becometh his presence for ever . an unclean spirit cannot draw nigh unto him ; an unholy heart can make no abode with him . a lewd person will not desire to hold fellowship with a sober man : and will a man of vaine and foolish imaginations , hold communion and dwell with the most holy god ? there is not any consideration of this love but is a powerfull motive unto holinesse and leads thereunto . ephraim says , what have i to doe any more with idols , when in god he finds salvation . communion with the father is wholly inconsistent with loose walking . if we say that we have followship with him , and walke in darkenesse , we lye , and doe not the truth , joh. . . he that saith i know him ( i have communion with him ) and keepeth not his commandements , is a liar and the truth is not in him , chap. . v. . the most specious , and glorious pretence made to an acquaintance with the father , without holinesse and obedience to his cammandements , serves only to prove the pretenders to be lyars . the love of the world and of the father , dwell not together . and if this be so , ( to shut up all ) how many that goe under the name of christians come short of the truth of it ? how § . unacquainted are the generaliy of professors , with the mystery of this communion , and the fruits of it ? doe not many very evidently hold communion with their lusts and with the world , and yet would be thought to have a portion and inheritance among them that are sanctifyed ? they have neither new name nor white stone , and yet would be called the people of the most high. may it not be said of many of them , rather that god is not in all their thoughts , then that they have communion with him ? the lord open the eyes of men that they may see and know that walking with god is a matter not of forme , but power . and so farre of peculiar communion with father , in the instance of love which we have insisted on ; he is also faithfull who hath called us to the fellowship of his son jesus christ our lord ; of which in the next place . part . ii. chap. i. of the fellowship which the saints have with jesus christ the son of god. that they have such a fellowship proved cor. . . revel . . . cant. , , , , , , , . opened . prov. . , , , , . of that distinct communion which we have with the § . person of the father , we have treated in the foregoing chapters ; we now proceed to the consideration of that which we have with his son , jesus christ our lord. now the fellowship we have with the second person , is with him as mediator , in that office whereunto by dispensation he submitted himselfe for our sakes , being made of a woman , made under the law , to redeem them that were under the law , that we might receive the adoption of sons , gal. . , . and herein i shall doe these two things . declare that we have such fellowship with the son of god. . shew wherein that fellowship , or communion doth consist . for the first , i shall only produce some few places of scripture § . to confirme it , that it is so . cor. chap. . v. . god is faithfull by whom ye were called to the fellowship of his sonne , jesus christ our lord. this is that whereunto all the saints are called , and wherein by the faithfullnesse of god they shall be preserved , even fellowship with jesus christ our lord. we are called of god the father as the father , in pursuite of his love , to communion with the sonne , as our lord. revel . chap v. . a behold i stand at the doore and knock , if any man heare my voyce and open the doore , i will come in-to him , and § . sup with him , and he with me . certainly this is fellowship , or i know not what is ; christ will sup with believers , he refreshes himsefe with his own graces in them , by his spirit bestowed , on them . the lord christ is excedingly delighted in tasting of the sweet fruits of the spirit in the saints . hence is that prayer of the spouse that shee may have something for his entertainment , when he commeth to her . cant. . , awake o north-wind , and come thou south , blow upon my garden , that the spices thereof may flow out , let my beloved come into his garden , and eat his pleasant fruits . the soules of the saints are the garden of jesus christ , the good ground heb. . , . a garden for delight : he rejoyces in them , his delights are with the sons of men : prov. . . and he rejoyces over them : zeph . . and a garden for fruit , yea pleasant fruit , so he describes it : cant. . , . . a garden inclosed is my sister my spouse , a spring shut up , a fountaine sealed ; thy plants are an orchard of pomgranates with pleasant fruits , camphire with spicknard , spicknard and saffron , calamus , and cynamon , with all trees of frankincense , mirrbe , and aloes ; with all chiefe fruits . whatever is sweet and delicious for tast , whatever savoury and odoriferous , whatever is usefull and medicinall , is in this garden . there is all manner of spirituall refreshments of all kinds whatever , in the soules of the saints for the lord jesus . on this account is the spouse so earnest in the prayer mentioned for an increase of these things , that her beloved may sup with her as he hath promised . a wake o north wind &c. oh that the breathings and workings of the spirit of all grace , might stirre up all his guifts and graces in me , that the lord jesus the beloved of my soule may have meet and acceptable entertainment from mee . god complaines of want of fruit in his vineyard , isa. . . hos. . . want of good food for christs entertainment , is that the spouse fear'd , & labours to prevent . a barren heart is not fit to receive him . and the delight he takes in the fruits of the spirit , is unspeakable . this he expresses at large , chap. . . i am come saith he , i have eat , i am refreshed . he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of his sweetnesses ; or most pleasant to him . moreover , as christ supps with his saints , so he hath promised they shall sup with him , to compleat the fellowship that they have with him . christ provides for their entertainment in a most eminent manner . there are beasts killed , and wine is mingled , and a table furnished , b prov. ch . . . he calls the spirituall dainties that he hath for them a feast , a wedding , c a feast of fat things , wine upon the lees , &c. the fatted calfe is killed for their entertainment . such is the communion , and such is the mutuall entertainment of christ and his saints in that communion . cantic . , , , , , , . i am the rose of sharon , and the lilie of the valleys . as the lilie among the thornes , so is my love among the § . daughters : as the aple-tree among the trees of the wood , so is my beloved among the sonnes : in his shaddow i delighted and sate down , and his fruit was sweet to my tast , &c. in the two first verses you have the description that christ gives , first of himselfe , then of his church . of himselfe v. . that is , what he is to his spouse : i am the rose of sharon , and the lily of the valleys . the lord d christ is in the scripture compared to all things of eminency in the whole creation . he is in the heavens the sunne , and the bright morning starre : as the lyon among the beasts , the lyon of the tribe of judah . among the flowers of the field , here , he is the rose , and the lilie . the two eminencies of flowers , sweetnesse of savour , and beauty of coulour are divided between these . the rose for sweetnesse , and the lilie for beauty ( solomon in all his glory was not arrayed as one of these ) have the preheminence . further he is the rose of sharon , a fruitfull plain , where the choisest herds were fed . chr. . . so eminent that it is promised to the church , that there shall be given unto her the e excellency of sharon : isa. . . this fruitfull place doubtlesse brought forth the most precious roses . christ in the savour of his love , and in his righteousnesse ( which is as the garment wherein jacob received his blessing , giving forth a smell as the smell of a pleasant field gen. . v. . ) is as this excellent rose , to draw and allure the hearts of his saints unto him . as god smelled a sweet savour from the blood of his attonement , eph. . . so from the graces wherewith for them he is annointed , his saints receive a refreshing cherishing savour : cant. . . a sweet savour expresses that which is acceptable and delightfull : gen : . . he is also the lilie of the vallyes , that of all flowers is the most eminent in beauty mat. . . most desireable is he for the comlinesse & perfection of his person incomparably fairer then the children of men , of which afterwards . he then being thus unto them , abundantly satiating all their spirituall senses , their refreshment , their ornament their delight , their glory ; in the next verse he tells us what they are to him : as the lilie among the thornes , so is my beloved among the daughters , that christ & his church are likened unto , & termed the same thing , ( as here the lily ) is , as from their union by the indwelling of the same spirit , so from that f conformity and likenesse that is between them , and whereunto the saints are appointed . now shee is a lillye , very beautifull unto christ ; as the lilly among the thornes . by the way of eminency : as the lilly excelleth the thornes , so doe the saints all others whatever in the eye of christ. let comparison be made , so will it be found to be . and . by the way of triall : the residue of the world , being pricking briers and grieving thornes to the house of israel . ezek. . . the best of them is a brier , and the most upright of them sharper then a thorne hedge ; mich. . . and thus are they among the daughters ; even the most eminent collections , of the most improved professors , that are no more but so . there cannot be in any comparison , a greater exaltation of the excellency of any thing . so then is christ to them indeed , v. . so are they in his his esteem , and indeed , v. . how he is in their esteem and indeed , we have v. . as the aple-tree among the trees of the wood , so is my beloved among § . the sonnes , i sate down under his shaddow with great delight and his fruit was sweet to my tast . to carry on this entercourse , the spouse begins to speake her thoughts of , and to shew her delight in the lord christ. and as he compares her to the lilly among the thornes , so shee him to the aple-tree among the trees of the wood : and she addes this reason of it , even because he hath the two eminent things of trees , which the residue of them have not : . fruit for food . . shade for refreshment : of the one shee eateth , under the other shee resteth , both with great delight . all other sons , either angells , the sons of god by creation job . . . . . or the sons of adam , the best of his off-spring , the leaders of those companys , which v. . are called daughters ; or sons of the old creation , the toppe branches of all its desireable things , are to an hungry , weary soule , ( such alone seek for shade and fruit ) but as the fruitlesse , leafelesse trees of the forrest , which will yeild them neither food nor refreshment . in christ , saith shee , there is fruit , fruit sweet to the tast. yea his flesh is meat indeed , and his blood is drink indeed joh. . . moreover he hath brought forth that everlasting righteousnesse , which will abundantly satisfy any hungry , soule after it hath gone to many a barren tree for food , and hath found none . besides he aboundeth in precious and pleasant graces , whereof i may k eate , yea he calls me to do so , and that abundantly . these are the fruits that christ beareth . they speake of a tree that bringeth forth all things needfull for life in food and raiment . christ is that tree of life , which hath brought forth all things that are needfull unto life eternall : in him is that righteousnesse which we g hunger after : in him is that water of life , which who so h drinketh of , shall thirst no more . oh how sweet are the fruits of christ's mediation to the faith of his saints . he that can find no reliefe in mercy , pardon , grace , acceptation with god , holinesse , sanctification , &c. is an utter stranger to these things , i ( wine in the lees ) that are prepared for believers . also he hath shades for refreshment and shelter . shelter from wrath without , and refreshment because of wearinesse from within . the first use of the l shade , is to keep us from the heate of the sun , as did jonah's gourd . when the heate of wrath is ready to scorch the soule ; christ interposing beares it all ; under the shaddow of his wings , we sit downe constantly , quietly , safely putting our trust in him . and all this with great delight . yea who can expresse the ioy of a soul safe shaddowed from wrath , under the covert of the righteousnesse of the lord jesus ? there is also refreshment in a shade from wearinesse : he is as the shaddow of a great rock in a weary land : isa . . from the power of corruptions , trouble of temptations , distresse of persecutions , there is in him quiet rest and repose ; math. . . . having thus mutually described each other , and so made it manifest , that they cannot but be delighted in fellowship and § . communion : in the next verses that communion of theirs is at large set forth and described . i shall briefely observe foure things therein . . sweetnesse : . delight . . safety . . comfort . . sweetnesse . he brought me to the banqueting house ; or house of wine . it is all set forth under expressions of the greatest § . sweetnesse , and most delicious refreshment : flagons , apples , wine , &c. he entertains me ( saith the spouse ) as some great personage . great personages , at great entertainments are had into the banqueting house , the house of wine , and dainties . these are the preparations of grace and mercy , love , kindnesse , supplys revealed in the gospell , declared in the assemblys of the saints , exhibited by the spirit . this love is better then wine cant. . v. . it is , not in meats and drinkes , but righteousnesse and m peace , and ioy in the holy ghost . gospell daintys are sweet refreshments ; whether these houses of wine , be the scriptures , the gospell , or the ordinances dispensed in the assemblys of the saints , or any eminent and signall manifestations of speciall love , ( as banqueting is not every days worke , nor used at ordinary entertainments ) it is all one . wine that cheereth the heart of man , that makes him forget his misery , prov. . , . that gives him a cherefull look and countenance , gen. . . is that which is promised . the grace exhibited by christ in his ordinances , is refreshing , strengthning , comforting , and full of sweetnesse to the soules of the saints . woe be to such full soules , as loath these hony combes . but thus christ makes all his assemblys , to be banqueting houses , and there he gives his saints entertainment . . delight . the spouse is quite ravished with the sweetnesse of this entertainment , finding love and care and kindnesse bestowed § . by christ in the assemblys of the saints : hence she cryes out v. . stay me with flaggons , comfort me with apples , for i am sick of love. upon the discovery of the excellency and sweetnesse of christ in the banqueting house , the soule is instantly overpowred , and cryes out to be made partaker of the fulnesse of it . she is sick of love : not ( as some suppose ) fainting for want of a sense of love , under the apprehension of wrath , but made sick , and faint , even overcome with the mighty actings of that divine affection , after she had once tasted of the sweetnesse of christ in the banqueting house . her desire deferred , makes her heart sick : therefore she cries stay me , &c. i have seen a glimpse of the king in his beauty : tasted of the fruit of his righteousnesse , my soule melteth in longing after him , oh support and sustaine my spirit , with his presence in his ordinances , those flaggons and apples of his banqueting house , or i shall quite sinke and faint . oh what hast thou done blessed jesus ? i have seen thee and my soule is become as the chariots of amminadab ; let me have something from thee to support me , or i dye . when a person is fainting on any occasion , these two things are to be done ; strength is to be used to support him , that he sink not to the ground ; and comfortable things are to be applied to refresh his spirits . these two , the soule overpowred , and fainting with the force of its own love , raised by a sense of christ's prayeth for : it would have strengthning grace to support it in that condition , that it may be able to attend its duty ; and consolations of the holy ghost , to content , revive , and satiate it , untill it come to a full enjoyment of christ. and thus sweetly and with delight is this communion carried on . . safety : his banner over me was love. v. . the banner is § . an embleme of safety and protection , a signe of the presence of an host . persons belonging to an army , do encampe under their banner in security . so did the children of israel in the wildernesse , every tribe kept their campes under their own standard . it is also a token of successe and victory , psal : . . christ hath a banner for his saints : and that is love. all their protection is from his love ; and they shall have all the protection his love can give them . this safeguards them from hell , death , all their enemies . what ever presses on them , it must passe through the banner of the love of the lord jesus . they have then great spirituall safety , which is another ornament or excellency of their communion with him . . supportment , and consolation . v. . his left hand is under my head , and his right hand doth embrace me . christ here hath the posture § . of a most tender friend towards any one in sicknesse , and sadnesse . the soule faints with love ; spirituall longings after the enjoyment of his presence , and christ comes in with his embraces . he nourisheth and cherisheth his church : ephes. ch . . v. . isa. . . now the hand under the head , is supportment , sustaining grace , in pressures and difficulties ; and the hand that doth embrace , the hand upon the heart ; is joy and consolation : in both , christ rejoycing , as the bridegroome rejoyceth over the bride . isa : , . now thus to lye in the armes of christs love , under a perpetuall influence of supportment and refreshment , is certainely to hold communion with him . and hereupon v. . the spouse is most earnest for the continuance of this fellowship , charging all so to demeane themselves , that her beloved be not disquieted , or provoked to depart . in briefe this whole book is taken up in the description of the communion that is between the lord christ and his saints , & therefore it is very needlesse to take from thence any more particular instances thereof . i shall only adde that of prov. ch : . v. , , , , . wisdome § . hath builded her house , she hath hewen out her seven pillars . she hath killed her beasts , she hath mingled her wine , she hath also furnished her table . she hath sent forth her maidens , she cryeth upon the highest places of the city . who so is simple , let him turne in hither , as for him that wanteth understanding she saith to him , come eat of my bread , and drink of the wine that i have mingled . the lord christ , the eternall wisdome of the father , and who of god is made unto us wisdome , erects a spirituall-house , wherein he makes provision for the entertainment of those guests whom he so freely invites . his church is the house which he hath built on a perfect number of pillars , that it might have a stable foundation : his slaine beasts , and mingled wine wherewith his table is furnished , are those spirituall fatt things of the gospell , which he hath prepared for those that come in upon his invitation : surely to eat of this bread , and drinke of this wine which he hath so graciously prepared , is to hold fellowship with him ; for in what waies or things , is there nearer communion then in such . i might further evince this truth , by a consideration of all the relations wherein christ and his saints do stand , which necessarily require that there be a communion between them , if we do suppose they are faithfull in those relations : but this is commonly treated on , and something will be spoken to it , in one signall instance afterwards . chap. ii. what it is , wherein we have peculiar fellowship with the lord christ. this is in grace . this proved . ioh. . , , . cor. . . thess. . , . grace , of various acceptations . personall grace in christ proposed to consideration . the grace of christ as mediator intended . psal. . . cant. . . christ how white and ruddy . his fitnesse to save from the grace of union . his fullnesse to save . his suitablenesse to endeare . these considerations improved . having manifested that the saints hold peculiar fellowship § . with the lord jesus , it nextly followes , that we shew wherein it is that they have this peculiar communion with him . now this is in grace . this is every where ascribed to him by the way of eminency ▪ joh. . v. . he dwelt among § . us , full of grace and truth . grace in the truth and substance of it . all that a went before was but typpicall and in representation : in the truth and substance , it comes only by christ. grace and truth is by iesus christ , v. . and of his fullnesse we receive grace for grace v : . that is , we have communion with him in grace ; we receive from him all manner of grace whatever , and therein have we fellowship with him . so likewise in that apostollicall benediction , wherein the communication § . of spirituall blessings from the severall persons unto the saints , is so exactly distinguished ; it is grace that is ascribed to our lord iesus christ , cor. . . the grace of our lord iesus christ , and the love of god , and the communion of the holy ghost be with you all . yea , paul is so delighted with this , that he makes it his motto , and the token whereby he would have his epistles known , § . thess. . , . the salutation of paul with mine own hand , so i write , the grace of our lord jesus christ be with you all . yea he makes these two , grace be with you , and the lord jesus be with you , to be equivalent expressions ; for whereas he affirmeth the one to be the token in all his epistles , yet sometimes , he useth the one , only , sometimes the other of these , and sometimes puts them both together . this then is that which we are peculiarly to eye in the lord jesus , to receive it from him , even grace , gospell grace , revealed in , or exhibited by the gospell . he is the head stone in the building of the temple of god , to whom grace , grace , is to be cryed : zach. . . grace is a word of various acceptations . in its most eminent § . significations it may be referred unto one of these three heads , . grace of personall presence and comelinesse . b so we say a gracefull and comely person , either from himselfe or his ornaments . this in christ ( upon the matter ) is the subject of neare one halfe of the book of canticles : it is also mentioned psal. . v. . thou art fairer then the children of men ; grace is powred into thy lips . and unto this first head in respect of christ , do i referre also that acceptation of grace , which in respect of us , i fixe in the third place . those inconceivable gifts and fruits of the spirit which were bestowed on him , and brought forth in him , concurre to his personall excellency , as will afterward appeare . . grace of free favour and acceptance . c by this grace we are saved : that is , the free favour and gracious acceptation of god in christ. in this sense is it used in that frequent expression , if i have found grace in thy sight : that is , if i be freely and favourably accepted before thee . so he giveth grace , ( that is , favour ) to the humble . jam. . . gen. . . chap. . . acts . . sam. . . kings . . &c. . the fruits of the spirit , sanctifying and renewing our natures , enabling unto good , and preventing from evill , are so termed . thus the lord tells paul , his grace was sufficient for him : that is , the assistance against temptation which he afforded him . col. , . cor. . . . heb. . . these two latter , as relating unto christ , in respect of us who receive them , i call purchased grace , being indeed purchased by him for us ; and our communion with him therein , is termed a fellowship in his sufferings , and the power of his resurrection : phil. . . let us begin with the first , which i call personall grace , and § . concerning that do these two things . . shew what it is , and wherein it consisteth , i meane the personall grace of christ. and . declare how the saints hold immediate communion with him therein . to the handling of the first , i shall only premise this observation . § . it is christ as mediator of whom we speake : and therefore by the grace of his person , i understand not . the glorious excellencies of his deity , considered in it selfe , abstracting from the office which for us , as god and man , he undertook . . nor the outward appearance of his humane nature , neither when he conversed here on earth , bearing our infirmities , ( whereof , by reason of the charge that was laid upon him , the prophet gives quite another character isa. . . ) concerning which some of the ancients were very poeticall in their expressions : nor yet as now exalted in glory ; a vaine imagination whereof , makes many beare a false , a corrupted respect unto christ , even upon carnall apprehensions of the mighty exaltation of the humane nature , which is but to know christ after the flesh cor. . . a mischief much improved by the abomination of foolish imagery : but this is that which i intend ; the graces of the person of christ , as he is vested with the office of mediation : his spirituall eminency , comelinesse and beauty , as appointed and annointed by the father unto the great worke of bringing home all his elect unto his bosome . now in this respect the scripture describes him as exceeding § . excellent , comely , and desireable , farre above comparison with the chiefest , choisest , created good , or any endearement imaginable . psal. . . thou art fairer then the children of men , grace is powred into thy lips. d he is beyond comparison , more beautifull and gracious than any here below . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 japhiaphita , the word is doubled to increase its significancy , and to exalt its subject beyond all comparison . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the chaldee paraphrast : thy fairenesse , o king messiah , is more excellent then the sonnes of men . pulcher admodum prae filiis hominum . exceeding desireable . inward beauty and glory is here expressed by that of outward shape , forme and appearance ; f because that was so much esteemed in those who were to rule or governe . isa. . v. . the prophet terming of him the branch of the lord , and the fruite of the earth , affirmes that he shall be beautifull and glorious , excellent and comely ; for in him dwelleth the fullnesse of the god-head bodily : col. . . cantic . . v . the spouse is enquired of as to this very § . thing , even concerning the personall excellencys of the lord christ her beloved . what is thy beloved ( say the daughters of jerusalem ) more then another beloved o thou fairest among women , what is thy beloved more than another beloved ? and she returnes this answer v. . my beloued is white and ruddy the chiefest among ten thousand . and so proceedeth to a particular description of him by his excellencys , to the end of the chapter , and there concludeth that he is altogether lovely v. . whereof at large afterwards . particularly he is here affirmed to be white and ruddy , a due mixture of which colours , composes the most beautifull complexion . he is white in the glory of his deity , and ruddy in the preciousnesse of his humanity . his teeth are white with milke , and his eys are red with wine : gen. . . whitenesse ( if i may so say ) is the complexion of glory ; in that appearance of the most high , the ancient of days dan. . v. . it is said , his garment was white as snow , and the haire of his head as pure wooll . and of christ in his transfiguration , when he had on him a mighty lustre of the deity , his face did shine as the sunne , and his rayment was white as the light : math. . v. . which in the phrase of another evangelist , is , as white as snow , so as no fuller on earth could white them : mark. . . it was a divine heavenly surpassing glory that was upon him revel . . . hence the angels and glorifyed saints , that always behold him , and are fully translated into the image of the same glory , are still said to be in white robes . his whitenesse is his deity , and the glory thereof . and on this account , the chalde paraphrast ascribes this whole passage unto god. they say ( saith he ) to the house of israel , who is the god whom thou wilt serve ? &c. then began the congregation of israel to declare the praises of the ruler of the world : and said , i will serve that god who is cloathed in a garment white as snow , the splendor of the glory of whose countenance is as fire . he is also ruddy in the beauty of his humanity ; man was called adam from the red earth whereof he was made . the word here used points him out as the second adam , partaker of flesh and bloud ; because the children also partook of the same : heb. . . the beauty and comelinesse of the lord jesus in the union of both these in one person , shall afterwards be declared . . he is white in the beauty of his innocency , and holinesse , and ruddy in the blood of his oblation . whitenesse is the badge § . of innocency and holinesse . it is said of the nazarites for their typicall holinesse , they were purer then snow , and whiter then milk. lam : . v. . and the prophet shewes us , that scarlet , red , and crimson , are the colours of sin and guilt , whitenesse of innocency . e isa : . v. . our beloved was a lamb without spot or blemish : pet : . . he did no sin , neither was there any guile found in his mouth . pet. . . he is holy , harmlesse , undefiled , separate from sinners . heb. . . as afterwards will appeare ; and yet he , who was so white in his innocency , was made ruddy in his own blood : and that two waies : naturally , in the powring out of his bloud ( his precious bloud ) in that agony of his soule , when thick dropps of bloud trickled to the ground : luk. . v. . as also when the whips and thornes , nailes and speares , powred it out abundantly : there came forth bloud and water : ioh : . . he was ruddy , by being drenched all over in his own blood . and dly , morally , by the imputation of sin , whose colour is red and crimson . god made him to be sinne for us , who knew no sinne : cor. . . he who was white , became ruddy for our sakes , powring out his blood , an oblation for sinne. this also renders him gracefull : by his whitenesse , he fulfilled the law , by his rednesse he satisfied justice : this is our beloved , o yee daughters of jerusalem . . his endearing excellency in the administration of his kingdome , is hereby also expressed : e he is white in love and mercy unto his own ; red with justice and revenge towards his enemies . isa. ch . . v. . revel . . . there are three things in generall , wherein this personall excellency § . and grace of the lord christ doth consist . . his fitnesse to save , from the grace of union , and the proper necessary effects thereof . . his fulnesse to save from the grace of communion : or the free consequences of the grace of union . . his excellency to endeare , from his compleat suitablenesse to all the wants of the soules of men . . his fitnesse to save : his being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a fit saviour suited to § . the work : and this i say is from his grace of union . the uniting of the natures of god and man in one person , made him fit to be a saviour to the uttermost . he layes his hand upon god by partaking of his nature , zach. . . and he layes his hand upon us , by being partaker of our nature , heb. . , . and so becomes a dayes-man or umpire between both . by this meanes , he fills up all the distance that was made by sinne , between god , and us , and we who were farre off , are made nigh in him . upon this account it was , that he had roome enough in his brest to receive , and power enough in his spirit to beare all the wrath that was prepared for us : sinne was infinite only in respect of the object , and punishment was infinite in respect of the subject . this ariseth from his union . union is the conjunction of the two natures of god and man in one person : ioh. . . isa. . . rom. . , , . the necessary § . consequences whereof are ; . the subsistence of the humane nature in the person of the son of god , having no subsistence of its owne : luke . . tim. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that communication of attributes in the person , whereby the propertyes of either nature , are promiscuously spoken of the person of christ , under what name soever , of god or man , he be spoken of . act. . . act. . . . the execution of his office of mediation in his single person , in respect of both natures : wherein is considerable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the agent , christ himselfe , god and man ; he is the principium quo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the principle that gives life and efficacy to the whole work : and then . the principium quod ; that which operates , which is both natures distinctly considered . . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the effectuall working it selfe of each nature ; and lastly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the effect produced , which ariseth from all , and relates to them all ; so resolving the excellency i speake of , into his personall union . . his fulnesse to save , from the grace of communion , or the effects of his union which are free , and consequences of it , which § . is all the furniture that he received from the father by the unction of the spirit , for the work of our salvation . he is able to save unto the uttermost them that come unto god by him . heb. . . having all fulnesse unto this end communicated unto him ; for it pleased the father that in him all fulnesse should dwell . col. . . and he received not the spirit by measure , ioh. . . and from this fulnesse , he makes out a suitable supply unto all that are his ; grace for grace , joh . . had it been given him by measure we had exhausted it . . his excellency to endeare , from his compleat suitablenesse to § . all the wants of the soules of men . there is no man whatever , that hath any want in reference unto the things of god , but christ will be unto him that which he wants : i speak of those who are given him of his father . is he dead ? g christ is life : is he weak ? christ is the power of god , and the wisdome of god ; hath he the sense of guilt upon him ? christ is compleat righteousnesse , the lord our righteousnesse . many poore creatures are sensible of their wants , but know not where their remedy lies . indeed whether it be life , or light , power or joy , all is wrapped up in him . this then for the present may suffice in generall to be spoken of the personall grace of the lord christ. he hath a fitnesse to save , § . having pitty , and ability , tendernesse and power to carry on that work to the uttermost ; and a fulnesse to save , of redemption and sanctification , of righteousnesse and the spirit ; and a suitablenesse to the wants of all our soules , whereby he , becomes exceeding desireable , yea altogether lovely , as afterward will appeare in particular : and as to this in the first place have the saints distinct fellowship with the lord christ , the manner whereof shall be declared in the ensuing chapter . only from this entrance that hath been made into the description § . of him with whom the saints have communion , some motives might be taken to stirre us up thereunto , as also considerations to lay open the nakednesse and insufficiency of all other waies and things , unto which men ingage their thoughts and desires . something may be now proposed . the daughters of jerusalem , ordinary common professors , having heard the spouse describing her beloved , cant. . , . &c. instantly are stirred up to seeke him together with her ; chap . . whither is thy beloved turned aside , that we may seeke him with thee ? what paul saies of them that crucified him , may be spoken of all that reject him , or refuse communion with him . had they known him they would not have crucified the lord of glory : did men know him , were they acquainted in any measure with him , they would not so reject the lord of glory . himselfe calls them simple ones , fooles and scorners , that despise his gracious invitation , prov. . . there is none despise christ , but only they that know him not ; whose eyes the god of this world hath blinded that they should not behold his glory ; the soules of men do naturally seek something to rest and repose themselves upon ; something to satiate and delight themselves withall , with which they hold communion ; and there are two waies whereby men proceed in the pursuit of what they so ayme at . some set before them some certain end ; perhaps , pleasure , profit , or , in religion it selfe , acceptance with god ; others seeke after some end , but without any certainty , pleasing themselves now with one path , now with another ; with various thoughts and waies , like them isa. . . because something comes in by the life of the hand , they give not over though weary ; in what condition soever you may be , either in greedinesse pursuing some certain end , be it secular or religious , or are wandring away in your own imaginations , wearying your selves in the largenesse of your wayes , compare a little what you ayme at , or what you doe , with what you have already heard of jesus christ ; if any thing you designe be like to him , if any thing you desire be equall to him , let him be rejected as one that hath neither forme nor comelinesse in him ; but if indeed all your wayes be but vanity and vexation of spirit in comparison of him , why do you spend your thoughts for that which is not bread , and your labour for that which satisfies not ? . you that are yet in the flower of your daies , full of health and strength , and with all the vigor of your spirits , do pursue § . some one thing , some another : consider i pray , what are all your beloveds , to this beloved ? what have you gotten by them ? let us see , the peace , quietnesse , assurance of everlasting blessednesse that they have given you ? their paths are crooked paths , who ere goes in them shall not know peace . behold here a fit object for your choysest affections ; one in whom you may find rest to your soules : one in whom there is nothing will grieve and trouble you to eternity behold he stands at the doore of your soules and knocks : o reject him not , least you seeke him and find him not ; pray study him a little ; you love him not because you know him not why doth one of you spend his time in idlenesse and folly , and wasting of precious time , perhaps debauchedly ; why doth another associate and assemble himselfe with them that scoffe at religion and the things of god ? meerly because you know not our deare lord iesus : oh when he shall reveal himselfe to you , and tell you he is iesus whom you have slighted and refused , how will it break your hearts , and make you mourne like a dove , that you have neglected him ; and if you never come to know him , it had been better you had never been : whilest it is called to day then harden not your hearts . . you , that are perhaps seeking earnestly after a righteousnesse , § . and are religious persons , consider a little with your selves : hath christ his due place in your hearts ? is he your all ? does he dwell in your thoughts ? do you know him in his excellency and desireablenesse ? do you indeed account all things losse and dung for his exceeding excellency ? or rather , do you preferre almost any thing in the world before it ? but more of these things afterwards . chap. iii. of the way and manner whereby the saints hold communion with the lord christ , us to personall grace : the conjugall relation between christ and the saints cant. . . isa. . . &c. cant. . . opened . the way of communion in conjugall relation . hos : . . cant. . . on the part of christ. on the part of the saints . the next thing that comes under consideration , is , the way whereby we hold communion with the lord christ , § . in respect of that personall grace whereof we have spoken . now this the scripture manifests to be by the way of a conjugall relation : he is married unto us , and we unto him ; which spirituall relation is attended with suitable conjugall affections . and this gives us fellowship with him , as to his personall excellencies . this the spouse expresseth cant : . v. . my beloved is mine , and i am his . he is mine , i possesse him , i have interest in him , as § . my head , and my husband : and i am his , possessed of him , owned by him , given up unto him , and that as to my beloved in a conjugall relation . so isa : . v. . thy maker is thine husband ( the lord of hosts is his name ) and thy redeemer the holy one of israel , the god of the whole earth shall he be called this is yeelded as the reason , why the church shall not be ashamed nor confounded , in the middest of her troubles and trialls , shee is married unto her maker , and her redeemer is her husband . and isa. ch : . . setting out the mutuall glory of christ and his church in their walking together , he saith it is , as a bridegroome decketh himselfe with ornaments , and as a bride adorneth her selfe with jewells : such is their condition , because such is their relation : which he also farther expresseth ch . . v. as the bridegroome rejoyceth over the bride , so shall thy god rejoyce over thee . as it is with such persons in the day of their espousalls , in the day of the gladnesse of their hearts , so is it with christ and his saints in this relation : he is a husband to them , providing that it may be with them , according to the state and condition whereinto he hath taken them . to this purpose we have his faithfull engagement hos. ch . § . . v. , . i will ( saith he ) betroth thee unto me for ever , yea i will betroth thee unto mee in righteousnesse , and in judgement , and in loving kindnesse , and in mercies , i will even betroth thee unto me in faithfulnesse . and it is the main designe of the ministry of the gospell to prevaile with men to give up themselves unto the lord christ , as he reveales his kindnesse in this engagement . hence paul tells the corinthians , epist. ch . . v. . that he had espoused them unto one husband , that he might present them as a chast virgin unto christ. this he had prevailed upon them for , by the preaching of the gospell , that they should give up themselves as a virgin , unto him who had betrothed them to himselfe , as an husband , and this is a relation wherein the lord jesus is exceedingly § . delighted ; and inviteth others to behold him in this his glory . cant. . . go forth ( saith he ) o ye daughters of ierusalem , and behold king solomon with the crowne wherewith his mother crowned him , in the day of his espousalls , and in the day of the gladnesse of his heart . hee calls forth the daughters of jerusalem , all sorts of professors to consider him in the condition of betrothing and espousing his church unto himselfe : moreover he tels them that they shall find on him two things eminently upon this account . . honour ; it is the day of his corenation , and his spouse is the crowne , wherewith he is crowned . for as christ is a diademe of beauty , and a crowne of glory unto syon , isaiah , ch . . v. . so syon also is a diadem , and a crowne unto him , isa. ch . . v. . christ makes this relation with his saints to be his glory and his honour . . delight : the day of his espousalls , of taking poore sinfull soules into his bosome , is the day of the gladnesse of his heart . john was but the friend of the bridegroome , that stood and heard his voyce , when he was taking his bride unto himselfe , and he rejoyced greatly , ioh : ch . . v. . how much more then must be the joy and gladnesse of the bridegroome himselfe , even that which is expressed zeph. ch . . v. . he rejoyceth with ioy , he joys with singing . it is the gladnesse of the heart of christ , the joy of his soule , § . to take poor sinners into this relation with himselfe . he rejoysed in the thoughts of it from eternity , prov. . . and alwaies expresseth the greatest willingnesse to undergoe the hard task required thereunto , psal. . , . heb. . , . yea he was pained as a woman in travaile , untill he had accomplished it , luk. . . because he loved his church he gave himselfe for it , ephes , . . despising the shame , and enduring the crosse , heb. . . that he might enjoy his bride ; that he might be for her , and shee for him , and not for another : hos. . . this is his joy , when he is thus crowned by his mother . it is believers that are mother , and brother of this solomon : math : . . . they crowne him in the day of his espousalls , giving themselves to him , and becoming his glory : cor. . . thus he sets out his whole communion with his church under § . this allusion : and that most frequently . the time of his taking the church unto himselfe , is the day of his marriage , and the church is his bride , his wife , revel . chap. . v. , . the entertainment he makes for his saints , is a wedding supper . math. ch . . v. . the graces of his church , are the ornaments of his queene , psal. . v. , , , , , . and the fellowship he hath with his saints , is as that which those who are mutually beloved in a conjugall relation do hold . cant. . hence paul in describing these two , makes suddain and insensible transitions from one to the other : ephes. chap. . from v. . unto v. . concluding the whole with an application unto christ and the church . it is now to be enquired in the next place , how it is that we § . hold communion with the person of christ , in respect of conjugall relations and affections , and wherein this doth consist . now herein there are some things that are common unto christ and the saints , and some things that are peculiar to each of them , as the nature of this relation doth require . the whole may be reduced unto these two heads . . a mutuall resignation of themselves one to the other . . mutuall consequentiall conjugall affections . . there is a mutual resignation or making over of their persons one to another . this is the first act of communion , as to the § . personall grace of christ. christ makes himselfe over to the soule to be his , as to all the love , care , and tendernesse of an husband ; and the soule gives up it selfe wholly unto the lord christ , to be his , as to all loving , tender obedience . and herein is the main of christs & the saints espousals . this in the prophet is set out under a parable of himselfe and an harlot , hos. . . thou shalt abide for me ( saith he unto her ) thou shalt not be for another , and i will be for thee . poor harlot saith the lord christ , i have bought thee unto my selfe with the price of mine own blood , and now this is that which we will consent unto , i will be for thee , and thou shalt be for mee , and not for another . . christ gives himselfe to the soule with all his excellencys , § . righteousnesse , preciousnesse , graces and eminencys , to be its saviour , head , and husband , for ever to dwell with it , in this holy relation . he lookes upon the soules of his saints , likes them well , counts them faire , and beautifull , because he hath made them so . cat. . . behold thou art faire my companion , behold thou art faire , thou hast doves eys . let others think what they please , christ redoubles it that the soules of his saints are very beautifull , even perfect through his comelinesse which he puts upon them , ezek. . v. . behold thou art faire , thou art faire ; particularly that their spirituall light is very excellent and glorious , like the eys of a dove , tender , discerning , cleare and shining . therefore he addes that patheticall wish of the enjoyment of this his spouse : chap. . . o my dove ( saith he ) that art in the clefis of the rocke , in the secret places of the staires , let me heare thy voyce , let me see thy countenance , for sweet is thy voice and thy countenance is comely . do not hide thy selfe as one that flies to the clefts of the rocks , be not dejected as one that hides her selfe behind the staires , & is afraid to come forth to the company that enquires for her ? let not thy spirit be cast down at the weakenesse of thy supplications , let me yet heare thy sighs and groanes , thy breathings and pantings to me , they are very sweet , very delightfull : and thy spirituall countenance , thy appearance in heavenly things , is comely and delightfull unto me . neither doth he leave her thus , but chap. . . presseth her hard to a closer with him in this conjugall bond . come with me from lebanon ( my spouse ) with me from lebanon , look from the top of amana , from the the top of shenir and hermon , from the lyons dens , and the mountaines of the leopards . thou art in a wandring condition , ( as the israelites of old ) among lyons and leopards , sins and troubles ? come from thence unto me , and i will give thee refreshment math. . . upon this invitation the spouse boldly concludes , chap. . . that the desire of christ is towards her : that he doth indeed love her , and ayme at taking her unto this fellowship with himselfee so in carrying on this union , christ freely besto weth himself . upon the soule . precious and excellent as he is , he becometh ours . he makes himselfe to be so , and with him , all his graces . hence saith the spouse my beloved is mine : in all that he is , he is mine . because he is righteousnesse , h he is the lord our righteousnesse : jer. ch . . v. . because he is the wisedome of god , and the power of god , he is made unto us wisedome &c. cor. . . thus the branch of the lord is beautifull and glorious , and the fruite of the earth is excellent , and comely to them that are escaped of israel . isa. . v. . this is the first thing on the part of christ , the free donation and bestowing of himselfe upon us to be our christ , our beloved , as to all the ends and purposes of love , mercy , grace , and glory , whereunto in his mediation he is designed , in a marriage covenant , never to be broken . this is the summe of what is intended . the lord jesus christ fitted and prepared by the accomplishment and furniture of his person as mediatour , and the large purchase of grace and glory which he hath made , to be an husband to his saints , his church , tenders himselfe in the promises of the gospell to them in all his desireablenesse , convinces them of his good-will towards them , and his alsufficiency for a supply of their wants , and upon their consent to accept of him , which is all he requires or expects at their hands , he ingageth himselfe in a marriage covenant to be theirs for ever . . on the part of the saints ? it is their free , willing consent § . to receive , embrace , and submit unto the lord jesus , as their husband , lord and saviour , to abide with him , subject their soules unto him ; and to be ruled by him for ever . now this in the soule , is either initiall , or the solemne consent at the first entrance of union , or consequentiall , in renewed acts of consent all our dayes . i speake of it especially in this latter sense , wherein it is proper unto communion , not in the former , wherein it primarily intendeth union . there are two things that compleat this selfe resignation of the soule . . the liking of christ for his excellency , grace and suitablenesse , § . farre above all other beloveds whatever , preferring him in the judgement andmind above them all . in the place above mentioned ; can. , . the spouse being earnestly pressed by professors at large , to give in her thoughts concerning the excellency of her beloved in comparison of other endearements , answereth expressly , that he is the chiefest of ten thousand , yea v. . altogether lovely : infinitely beyond comparison with the choysest created good or endearement imaginable . the soule takes a view of all that is in the world , the lust of the flesh , the lust of the eyes , and the pride of life , and sees it all to be vanity , that the world passeth away and the lust thereof joh. chap. . v. , . these beloveds are no way to be compared unto him . it views also legall righteousnesse , blamelessnesse before men , uprightnesse of conversation , dutys upon conviction , and concludes of all as paul doth phil. . v. . doubtlesse i count all these things losse for the excellency of the knowledge of christ jesus my lord. so also doth the church ( hos. ch . . v. , . ) reject all appearing assistances whatever , as goodly as ashur , as promising as idols , that god alone may be preferred . and this is the soules entrance into conjugall communion with jesus christ as to personall grace , the constant preferring him above all pretenders to its affections , counting all losse and dung in comparison of him . beloved peace , beloved naturall relations , beloved wisedome and learning , beloved righteousnesse , beloved dutys , all losse compared with christ. . the accepting of christ by the will , as its only husband , lord and saviour . this is called receiving of christ joh. ch . . § . v. . and is not intended only for that solemne act whereby at first entrance we close with him , but also for the constant frame of the soule in abiding with him , and owning of him , as such : when the soule consents to take christ on his own termes , to save him in his own way , and says , lord , i would have had thee and salvation in my way , that it might have been partly of mine endeavours , and as it were by the workes of the law , i am now willing to receive thee and to be saved in thy way , meerly by grace : and though i would have walked according to my own mind , yet now i wholly give up my selfe to be ruled by thy spirit , for in thee have i righteousnesse and strength , in thee am i justifyed and do glory then doth it cary on communion with christ as to the grace of his person . this it is to receive the lord jesus in his comelinesse and eminency . let believers exercise their hearts abundantly unto this thing . this is choyce communion with the son jesus christ. let us receive him in all his excellencys as he bestowes himselfe upon us . be frequent in thoughts of faith , comparing him with other beloveds ; sin , world , legall righteousnesse , and preferring him before them , counting them all losse and dung in comparison of him . and let our soules be perswaded of his sincerity and willingnesse in giving himselfe , in all that he is , as mediatour , unto us , to be ours ; and let our hearts give up themselves unto him ; let us tell him , that we will be for him and not for another ; let him know it from us , he delights to heare it , yea he says , sweet is our voice , and our countenance is comely , and we shall not faile in the issue of sweet refreshment with him . digression . i. some excellencys of christ proposed to consideration to endeare our hearts unto him . his description cant. . opened . to strengthen our hearts in the resignation mentioned of our selves unto the lord christ as our husband , as also to § . , make way for the stirring of us up to those consequentiall conjugall affections , of which mention shall afterwards be made , i shall turne aside to a more full description of some of the personall excellencys of the lord christ , whereby the hearts of his saints are indeed endeared unto him . in the lord our righteousnesse then , may these ensuing things be considered , which are exceeding suitable to prevaile upon § . our hearts to give up themselves to be wholly his . . he is exceeding excellent and desirerable in his a deity , § . and the glory thereof . he is jehovah our righteousnesse . jerem. . v. . in the rejoycing of sion at his coming to her , this is the bottome , behold thy god. isa. . . we have seen his glory ( saith the apostle ) what glory is that ? the glory of the only begotten son of god john . . the choisest saints have been afraide , and amazed at the beauty of an angell ; and the stoutest sinners have trembled at the glory of one of those creatures in a low appearance , representing but the back parts of their glory , who yet themselves in their highest advancement doe cover their faces at the presence of our beloved , as conscious to themselves of their utter disability to beare the rays of his glory , isa. . . joh. . , . he is the fellow of the lord of hosts zech : ch . . v. . and though he once appeared in the forme of of a servant , yet then he thought it no robbery to be equall unto god : phil. ch . . v. , in the glory of this majesty he dwells in light inaccessable . we cannot by searching find out the almighty to perfection : it is high as heaven , what can we doe ? it is deeper then hell what can we know , the measure thereof is longer then the earth , and broader then the sea. job . . v. , , . we may all say one to another of this ! surely we are more brutish then any man , & have not the understanding of a man ; we neither learned wisedome , nor have the knowledge of the holy ; who hath ascended up into heaven or descended , who hath gathered the wind in his fist , who hath bound the waters in a garment , who hath established the ends of the earth , what is his name , and what is his sons name , if yee can tell . prov. chap. . v. , , . if any one should aske now with them in the canticles , what is in the lord jesus our beloved , more then in other beloveds , § . that should make him so desireable , and amiable , and worthy of acceptation ? what is he more then others ? i aske what is a king more then a beggar ? much every way . alas ! this is nothing ; they were borne alike , must dye alike , and after that is the judgement . what is an angell more then a worme ? a worme is a creature , and an angell is no more ; he that made the one to creep in the earth , made also the other to dwell in heaven . there is still a proportion between these : they agree in something ; but what are all the nothings of the world , to the god infinitely blessed for ever more ? shall the dust of the ballance , or the drop of the bucket be laid in the scale against him ? this is he of whom the sinners in syon are afraid and cry , who amongst us shall dwell with that devouring fire , who amongst us shall inhabit with everlasting burnings ? i might now give you a glimse of his excellency in many of those propertys and attributes , by which he discovers himselfe to the faith of poor sinners . but as he that goes into a garden where there are innumerable flowers in great variety , gathers not all he sees , but cropps here and there one , and another ; i shall indeavour to open a doore , and give an inlet into the infinite excellency of the graces of the lord jesus , as he is god blessed for evermore , presenting the reader with one or two instances , leaving him to gather for his owne use , what farther he pleaseth . hence then observe , . the endlesse , bottomelesse , boundlesse grace and compassion § . that is in him , who is thus our husband as he is the god of syon . it is not the grace of a creature , nor all the grace that can possibly at once dwell in a created nature , that will serve our turne . we are too indigent to be suited with such a supply . there was a fullnesse of grace in the humane nature of christ : he received not the spirit by measure . joh. chap. . v. . a fullnesse like that of light , in the sun , or of water in the sea ; i speak not in respect of communication , but sufficiency . a fullnesse incomparably above the measure of angells , yet it was not properly an infinite fullnesse ; it was a created , and therefore a limited fullnesse . if it could be conceived as separated from the deity , surely so many thirsty guilty soules , as every day drink deep and large draughts of grace and mercy from him , would ( if i may so speak ) ! sink him to the very bottome : nay , it could afford no supply at all , but only in a morall way . but when the conduit of his humanity , is inseparably united to the infinite inexhaustible fountaine of the deity , who can looke into the depths thereof ? if now there be grace enough for sinners in an all-sufficient god , it is in christ and indeed in any other there cannot be enough . the lord gives this reason for the peace and confidence of sinners isa. . , . thou shalt not be afraid , nor confounded , thou shalt not be put to shame : but how shall this be ? so much sin & not ashamed ? so much guilt & not confounded ? thy master ( saith he ) is thine husband , the lord of hosts is his name , and thy redeemer , the holy one of israel , the god of the whole earth shall he be called ; this is the bottome of all peace , confidence and consolation : the grace and mercy of our maker , of the god of the whole earth . so are kindnesse and power tempered in him ! he makes us and marrs us ! he is our god , and our goel , our redeemer . looke unto me ( saith he ) and be saved , i am god and none else . isa. . . surely one shall say , in jehovah have i strength and righteousnesse v. . and on this ground it is , that if all the world should ( if i may so say ) set themselves to drink free grace , mercy and pardon ; § . drawing b water continually from the wells of salvation ; if they should set themselves to draw from one single promise , an angell standing by , and crying drink o my friends , yea drink abundantly , take so much grace and pardon as shall be abundantly sufficient for the world of sinne which is in every one of you ; they would not be able to sinke the grace of the promise one haires bredth . there is enough for millions of worlds if they were , because it flowes into it from an infinite bottomlesse fountaine . feare not o worme jacob , i am god and not man , is the bottome of sinners consolation . this is that head of gold mentioned cant. . . that most precious fountaine of grace and mercy . this infinitenesse of grace in respect of its spring and fountaine will answer all objections that might hinder our soules from drawing nigh to communion with him , and from a free embracing of him . will not this suite us in all our distresses ? what is our finite guilt before it ? shew me the sinner that can spread his iniquities to the dimensions ( if i may so say ) of this grace ? here is mercy enough for the greatest , the oldest , the stubbornest transgressor ? why will you dye , o yee house of israel ? take heed of them who would rob you of the deity of christ : if there were no more grace for me then what can be treasured up in a meer man , i should rejoyce my portion might be under rocks and mountaines . consider hence his eternall , free , unchangeable love. were the love of christ unto us , but the love of a meere man , though never § . so excellent , innocent and glorious , it must have a beginning , it must have an ending , and perhaps be fruitlesse . the love of christ in his humane nature towards his , is exceeding intense , tender , precious , compassionate , abundantly heightned by a sense of our miseries , feeling of our wants , experience of our temptations , all flowing from that rich stock of grace , pitty and compassion , which on purpose for our good and supply , was bestowed on him . but yet this love as such , cannot be infinite , nor eternall , nor from it selfe absolutely unchangeable . were it no more , though not to be parallelled , nor fathomed , yet our saviour could not say of it , as he doth , as my father loveth me , so have i loved you : joh. . . his love could not be compared with , and equalled unto the divine love of the father , in those properties of eternity , fruitfulnesse , and unchangeablenesse , which are the chiefe anchors of the soule , rolling it selfe on the bosome of christ , but now . it is eternall . come ye neare unto me , heare you this , i have not ( saith he ) spoken from the beginning in secret , from the time that it was , § . there am i , and now the lord god and his spirit hath sent me : isa. ch . . . he himselfe is yesterday , to day , and for ever , and so is his love , being his who is alpha and omega , the first and the last , the beginning , and the ending , which is , which was , and which is to come . revel . . . . unchangeable . our love is like our selves ; as we are , so are all our affections : so is the love of christ , like himselfe : we § . love one , one day , and hate him the next : he changeth , and we change also ; this day he is our right hand , our right eye , the next day cut him off , pluck him out . jesus christ is stil the same , and so is his love : in the beginning he laid the foundation of the earth , and the heavens are the works of his hands , they shall perish but he remaineth , they shall all wax old as doth a garment , and as a vesture shall he fold them up , and they shall be changed ; but he is the same , and his years faile not : heb. . , , . he is the lord , and he changeth not , and therefore we are not consumed . whom he loves he loves unto the end. his love is such as never had beginning , and never shall have ending . . it is also fruitfull . fruitful in all gracious issues and effects . § . a man may love another as his own soule , yet perhaps that love of his cannot helpe him , he may thereby pitty him in prison , but not relieve him : bemoane him in misery , but not help him : suffer with him in trouble , but not ease him . wee cannot love grace into a child , nor mercy into a friend : we cannot love them into heaven , though it may be the great desire of our soule . it was love that made abraham cry , oh that ishmael might live before thee , but it might not be . but now , the love of christ , being the love of god , is effectual and fruitfull in producing all the good things which he willeth unto his beloved . he loves life , grace and holinesse into us : he loves us also into covenant , loves us into heaven : love in him is properly to will good to any one : whatever good christ by his love , wills to any , that willing is operative of that good. these three qualifications of the love of christ , make it exceedingly § . eminent , and him exceeding desireable . how many millions of sinnes , in every one of the elect , every one whereof were enough to condemne them all , hath this love overcome ? what mountains of unbeliefe doth it remove ? looke upon the conversation of any one saint , consider the frame of his heart , see the many staines and spots , the defilements and infirmities , wherewith his life is contaminated , and tell me whether the love that bears with all this , be not to be admired . and is it not the the same towards thousands every day ? what streames of grace , purging , pardoning , quickning , assisting , do flow from it every day ? this is our beloved , o ye daughters of jerusalem . . he is desireable and worthy our acceptation , as considered in his humanity ; even therein also in reference to us , he is exceedingly § . desireable . i shall only in this note unto you two things : . it s freedome from sinne . . it s fulnesse of grace : in both which regards the scripture sets him out as exceedingly lovely and amiable . . he was free from sin : the lambe of god , without spot , § . and without blemish . the male of the flock to be offered unto god , the curse falling on all other oblations , and them that offer them . mal. . the purity of the snow is not to be compared with the whitenesse of this lilly , of this f rose of sharou , even from the wombe : for such an high-priest became us , who is holy , harmelesse , undefiled , separate from sinners , heb : . v. . sanctified persons , whose staines are in any measure washed away , are exceeding faire in the eye of christ himselfe . g thou art all faire ( saith he ) my beloved , thou hast no spot in thee . how faire then is he , who never had the least spot or staine ? it is true , adam at his creation had this spotlesse purity , so § . had the angells . but they came immediately from the h hand of god , without concurrence of any secondary cause . i jesus christ is a plant and root of a dry ground , a blossome from the stemme of jesse , a bud from the loynes of sinfull man , borne of a sinner , after there had been no innocent flesh in the world for yeares , every one upon the roll of his genealogy being infected there withall . to have a flower of wonderfull rarity to grow in paradise , a garden of gods own planting , not sullyed in the least , is not so strange : but as the psalmist speaks ( in another kind , ) to heare of it in a wood , to find it in a forrest , to have a spotlesse bud , brought forth in the wildernesse of corrupted nature , is a thing which angells may desire to look into . nay more ! this whole nature , was not only defiled , but also accursed : not only uncleane , but also guilty ; guilty of adam's transgression in whom we have all sinned . that the humane nature of christ , should be derived from hence , free from guilt , free from pollution , this is to be adored . but you will say , how can this be ? who can bring a clean thing , from an unclean ? how could christ take our nature , and § . not the defilements of it , and the guilt of it ? if h levi paid tithes in the loynes of abraham , how is it that christ did not sinne in the loynes of adam ? ans. there are two things in originall sinne ; . guilt of the § . first sinne , which is imputed to us , we all sinned in him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ro. . . whether we render it relatively in whom , or illatively , being all have sinned , all is one : that one sinne , is the sinne of us all , omnes eramus unus ille homo : we were all in covenant with him ; he was not only a naturall head , but also a federall head unto us ; as christ is to believers ( rom. . . cor. . . ) so was he to us all . and his transgression of that covenant is reckoned to us . ly there is the derivation of a polluted , corrupted nature § . from him ; l who can bring a clean thing out of an unclean ? that which is borne of the flesh is flesh , and nothing else ; whose wisdome and mind is corrupted also . a polluted fountain , will have polluted streams . the first person corrupted nature , and that nature corrupts all persons following ; now from both these was christ most free . he was never federally in adam ; and so not liable to the imputation of his sinne on that account . it is true , that sinne was m imputed to him , when he was made sinne ; thereby he took away the sinne of the world , ioh. . . but it was imputed to him in the covenant of the mediator , through his voluntary susception ; and not in the covenant of adam by a legall imputation . had it been reckoned to him , as a descendent from adam , he had not been a fit high-priest to have offered sacrifices for us ; as not being separate from sinners , heb. . . had adam stood in his innocency , christ had not been incarnate , to have been a mediator for sinners , and therefore the counsell of his incarnation morally took not place n untill after the fall ; though he was in adam , in a naturall sense from his first creation , in respect of the purpose of god , luk. . , yet he was not in him , in a law sense , untill after the fall ; so that as to his own person , he had no more to doe with the first sinne of adam , then with any personall sinne of one whose punishment he voluntarily took upon him . as we are not liable to the guilt of those progenitors who followed adam , though naturally we were no lesse in them then him . therefore did he , all the daies of his flesh serve god in a covenant of works ; and was therein accepted with him ; having done nothing that should disanull the vertue of that covenant as to him ; this doth not then in the least take off from his perfection . . for the pollution of our nature , it was prevented in him § . from the instant of conception luk. . the holy ghost shall come upon thee , and the power of the highest shall over shaddow thee , therefore also that holy thing that shall be borne of thee , shall be called the sonne of god. he was made of a woman , gal. . . but that portion whereof he was made , was sanctified by the holy ghost , that , what was borne thereof , should be an holy thing ; not only the conjunction and union of soule and body , whereby a man becomes partaker of his whole nature , and therein of the pollution of sinne , being a sonne of adam , was prevented by the sanctification of the holy ghost , but it also accompanied the very separation of his bodily substance in the wombe , unto that sacred purpose whereunto it was set apart : so that upon all accompts , he is holy , harmlesse , undefiled . adde now hereunto , that he did no sinne , neither was there any guilt found in him , pet. . . that he fulfilled all righteousnesse mat. . . his father being alwaies well pleased with him , v. . on the accompt of his perfect obedience , yea even in that sense wherein he chargeth his angells with folly , and those inhabitants of heaven , are not cleare in his sight , and his excellency and desireablenesse in this regard will lye before us : such was he , such he is , and yet for our sakes , was he contented not only to be esteemed by the vilest of men , to be a transgressor , but to undergoe from god , the punishment due to the vilest sinners . of which afterwards . ly the fulnesse of grace in christs humane nature , sets forth the amiablenesse and desireablenesse thereof : should i make it § . my businesse to consider his perfections , as to this part of his excellency , what he had from the wombe , luke . what received growth and improvement , as to exercise in the dayes of his fesh , luk. . . with the complement of them all , in glory , the whole would tend to the purpose in hand . i am but taking a view of these things in transitu . these two things ly in open sight to all at the first consideration : all grace was in him , for the kinds thereof : and all degrees of grace for its perfections ; and both of them make up that fullnesse that was in him ; it is created grace that i intend , and therefore i speak of the kinds of it ; it is grace inherent in a created nature , not infinite , and therefore i speak of the degrees of it . for the fountaine of grace the holy ghost , he received not him by measure joh. . . and for the communications of the spirit , § . it pleased the father that in him should all fullnesse dwell cor. . . that in all things he might have the preheminence . but these things are commonly spoken unto . this is the beloved of our soules ! holy , harmelesse ; undefiled ; full of grace and truth ; o full to a sufficiency for every end of grace ; § . full for practice , to be an example to men and angels as to obedience ; full to a certainty of uninterrupted communion with god ; full to a readinesse of giving supply to others ; full to suit him to all the occasions and necessitys of the soules of men ; full to a glory not unbecomming a subsistence in the person of the son of god ; full to a pefect victory in tryalls , over all temptations ; full to to an exact correspondency to the whole law , every righteous and holy law of god ; full to the utmost capacity of a limited , created , finite nature ; full to the greatest beauty & glory of a living temple of god ; full to the full pleasure & delight of the soule of his father ; full to an everlasting monument of the glory of god in giving such inconceivable excellencys to the son of man. and this is the second thing considerable , for the endearing of our soules to our beloved . . consider that he is all this in one person . we have not been treating of two , a god and a man ; but of p one who is god and § . man. that word that was with god in the beginning , and was god joh. . . is also made flesh v. . not by a conversion of its selfe into flesh , not by appearing in the outward shape , and likenesse of flesh , but by assuming that holy thing that was borne of the virgin luk. . . into personall union with himselfe . soe the mighty god , if. . . is a child given to us ; that holy thing that was borne of the virgin , is called the sonne of god ; luk. . . that which made the man christ jesus to be a man , was the union of soul and body ; that which made him , that man , and without which he was not that man , was the subsistence of both united in the person of the son of god. as to the proof hereof , i have spoken of it g elsewhere at large ; i now propose it only in generall , to shew the amiablenesse of christ on this account ; here lyes , hence arises , the grace , peace , life , and security of the church , of all believers : as by some few considerations may be clearely evinced . . hence was he fit r to suffer , and able to beare , whatever was due unto us ; in that very action , wherein the son of man gave himselfe a ransom for many math. . . god redeemed his church with his own blood act. . and therein was the love of god seen that he gave his life for us . i joh. . . on this account was there room enough in his breast to receive the points of all the s swords that were sharpned by the law against us , and strength enough in his shoulders , to beare the burthen of that curse that was due to us . thence was he so willing to undertake the worke of our redemption , heb. . , . lo i come to do thy will o god ; because he knew his ability to go through with it . had he not been man , he could not have suffered , had he not been god , his suffering could not have availed either himselfe or us , he had not satisfyed ; the suffering of a meer man , could not beare any proportion to that which in any respect was infinite . had the great & righteous god gathered together all the sins that had been commited by his elect from the foundation of the world , & searched the bosomes of all that were to come to the end of the world , & taken them all , from the sin of their nature , to the least deviation from the rectitude of his most holy law , and the highest provocation of their regenerate and unregenerate condition , and laid them on a meer holy innocent creature , o how would they have overwhelmed him , and buried him for ever out of the presence of gods love ! therefore doth the apostle premise that glorious description of him to the purging of our sinne . he hath spoken to us by his son , whom he hath appointed heir of all things , by whom also he made the world ; who being the brightnesse of his glory , and the expresse image of his person , vp-holding all things by the word of his power , hath purged our sinnes . heb. . , : it was he that purged our sinnes , who was the sonne and heire of all things , by whom the world was made , the brightnesse of his fathers glory , and expresse image of his person ; he did it , he alone was able to doe it . god was manifested in the fiesh ( tim. . . ) for this worke ; the sword awaked against him that was the fellow of the lord of hosts zach. . . and by the wounds of that great shepheard , are the sheep healed . pet. . , . . hence doth he become an endlesse , bottomelesse fountain § . of grace to all them that believe . the fulnesse , that it pleased the father to commit to christ , to be the great treasury and store-house of the church , did not , doth not lie in the humane natrue considered in it selfe ; but in the person of the mediator god and man. consider wherein his communication of grace doth consist , and this will be evident . the foundation of all is laid in his satisfaction , merit & purchase , these are the morally procuring cause of all the grace we receive from christ. hence all grace becoms to be t his ; all the things of the new covenant , the promises of god all the mercy , love , grace , glory promised , became ( i say ) to be his . not as though they were all actually invested or did reside and were in the humane nature , and were from thence really communicated to us ; by a participation of a portion of what did so inhere ; but they are morally his by a u compact , to be bestowed by him as he thinks good , as he is mediator god & man , that is , the only begotten son made flesh ioh. . . from whose fullnesse we receive , and grace for grace : the reall communication of grace is by christ sending the holy ghost to regenerete us ; and to create all the habituall grace , with the dayly supplys thereof in our hearts , that we are made partakers of ; now the holy ghost is thus sent by christ as mediator , god and man , as is at large declared ioh. . , . ( of which more afterwards . ) this then is that which i intend by this fullnesse of grace that is in christ ; from whence we have both our beginning , and all our supplys , which makes him as he is the alpha and omega of his church , the beginner and finisher of our faith , excellent and desireable to our soules . upon the payment of the great price of his blood , and full aquitment on the satisfaction he made , all grace whatever , ( of which at large afterwards ) becomes in a morall sense his , at his disposall ; and he bestows it on , or works it in the hearts of his by the holy ghost according as in his infinite wisdome he sees it needfull . how glorious is he to the soule on this consideration ? that is most excellent to us which suites us in a wanting condition ; that which gives bread to the hungry , water to the thirsty , mercy to the perishing . all our relifes are thus in our beloved . here is the life of our soules ; the joy of our hearts ; our reliefe against sinne and deliverance from the wrath to come . . thus is he fitted for a mediator , a daysman , an umpire between god and us ; being one with him , and one with us , and § . one in himselfe in this onenesse , in the unity of one person . his ability and universall fitnesse for his office of mediatour are hence usually demonstrated . and herein is he christ the wisedome of god and the power of god. herein shines out the infinitely glorious wisedome of god : which we may better admire then expresse . what soule that hath any acquaintance with these things falls not down with reverence , and astonishment ? how glorious is he that is the beloved of our soules ? what can be wanting that should incourage us to take up our rest , and peace in his bosome ? unlesse all ways of reliefe and refreshment be so obstructed by unbeliefe , that no consideration can reach the heart to yeild it the least assistance , it is impossible but that from hence , the soule may gather that which will endeare it unto him with whom we have to do . let us dwell on the thoughts of it . this is the hidden mystery , great , without controversy , admirable to eternity . what poor , low , perishing things , do we spend our contemplations on ? were we to have no advantage by this astonishing dispensation , yet its excellency , glory , beauty , depths , deserve the flower of our enquirys , the vigor of our spirits , the substance of our time ; but when withall our life , our peace , our joy , our inheritance , our eternity , our all lys herein , shall not the thoughts of it , always dwell in our hearts , always refresh , and delight our soules ? . he is excellent and glorious in this ; in that he is exalted , & invested with all authority ; when x jacob heard of the exaltation § . of his son joseph in egipt and saw the charets that he had sent for him , his spirit fainted and recovered againe , through abundance of joy and other overflowing affections . is our beloved lost who for our sakes was upon the earth , poore and persecuted , reviled , killed ? noe ! he was dead , but he is alive , and lo he lives for ever , and ever , and hath the keys of hell and death : our beloved is made a lord , and ruler acts . . he is made a king ; god sets him his ring on his holy hill of syon , psal. . . * and he is crowned with honour , and dignity , after he had been made a little lower than the angels for the suffering of death heb. . , , . and what is he made king of ? all things are put in subjection under his feet . v. . and what power over them hath our beloved ? all power in heaven and earth mat. . . as for men ! he hath power given him over all flesh ioh. . . and in what glory doth he excercise this power ? he gives eternall life to his elect : ruling them in the power of god , micah . . . until he bring them to himself ; and for his enimys ! his arrowes are sharpe in their hearts psal. . . he dips his vesture in their blood : oh how glorious is he in his authority over his enemys ? in this world he terrifies , frightens , awes , convinces , bruises their hearts and consciences , fills them with feare , terrour , disquietment , unill they yeild him faigned obedience ; and sometime with outward judgements , bruises , breakes , turnes the wheele upon them ; staines all his vesture with their blood ; fills the earth with their carcasses ; and at last will gather them altogether , beast , false prophet , nations , &c. and cast them into that lake that burnes with fire and brimstone . he is gloriously exalted above angells in this his authority ; good , and bad , eph. . , , . far above principalities and § . powers , and might , and dominion , and every name that is named , not only in this world , but in that to come ; they are all under his feet , at his command , and absolute disposall . he is at the right hand of god , in the highest exaltation possible , and in full possession of a kingdome over the whole creation ; having received a name above every name , &c. phil. . v. . thus is he glorious in his throne , which is at the right hand of the z majesty on high ; glorious in his commission which is all power in heaven and earth ; glorious in his name , a name above every name , the lord of lords , and king of kings ; glorious in his scepter , a scepter of righteousnesse is the scepter of his kingdome ; glorious in his attendants , his charrets are twenty thousand , even thousands of angells , among them he rideth on the heavens , and sendeth out the voyce of his strength , attended with ten thousand times ten thousands of his holy ones ; glorious in his subjects , all creatures in heaven and in earth , nothing is left that is not put in subjection to him ; glorious in his way of rule , and the administration of his kingdome , full of sweetnesse , efficacy , power , serenity , holinesse , righteousnesse and grace in , and toward his elect ; of terrour , vengeance , and certain destruction towards the rebelliou , angells , and men ; glorious in the issue of his kingdome , when every knee shall bow before him , and all shall stand before his judgement seat ; and what a little portion of his glory is it , that we have poynted to ? this is the beloved of the church , its head , its husband ; this is he with whom we have communion : but of the whole exaltation of jesus christ , i am elsewhere to treat at large . having insisted on these generalls , for the farther carrying on the motives to communion with christ , in the relation mentioned , § . taken from his excellencies and perfections , i shall reflect on the description given of him by the spouse in the canticles , to this very end and purpose , cant. . , , , , , , . my beloved is white and ruddy , the chiefest of ten thousand . his head is as the most fine gold ; his locks are bushy and black as a raven . his eyes are as the eyes of doves , by the rivers of waters , washed with milk , and fitly set . his cheeks are as a bed of spices : his lips like lillie dropping sweet smelling myrrh : his hands are as gold rings , set withthes beryl ; his belly is as bright ivory overlaid with saphyrs ; his leggs are as pillars , set upon sockets of fine gold : his countenance is as lebanon , excellent as the cedars ; his mouth is most sweet , yea he is altogether lovely . this is my beloved , and this is my friend , oye daughters of jerusalem . the generall description given of him , v. . hath been before § . considered ; the ensuing particulars are instances to make good the assertion , that he is the chiefest of ten thousand . . the spouse begins with his head and face . v. , , . in his head , she speaks first in generall , unto the substance of it , it is fine gold , and then in particular , as to its ornaments , his locks are bushy , and black as a raven . . his head is as the most fine gold ; or his head gold , solid gold . so some , made of pure gold , so others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the retaining part of both the hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 massa auri . two things are eminent in gold ; splendor or glory , and duration ; this is that which the spouse speaks of the head of § . christ : his head , is his government , authority , and kingdome ; hence it is said a crowne of pure gold was on his head , ps. . . and his head is here said to be gold , because of the crowne of gold , that adornes it . a● the monarchy in daniell , that was most eminent for glory and duration , is termed an head of gold , dan. . . and these two things are eminent in the kingdome , and authority of christ. . it is a glorious kingdome ; he is full of glory and majesty , and in his majesty he rides prosperously , ps. . , . his glory is great in the salvation of god , honour and majesty are laid upon him , he is made blessed for ever and ever , psal. . , . i might insist on particulars , and shew that there is not any thing that may render a kingdome or government glorious , but it is in this of christ in all its excellencies . it is an heavenly , a spirituall , an universall , and an unshaken kingdome , all which render it glorious : but of this somewhat before . . it is durable : yea eternall ; solid gold , his throne is for ever § . and ever , ps. . . of the increase of his government there is no end , upon the throne of david , and upon his kingdome to order and establish it with judgement , and justice from hence forth even for ever , isa. . . his kingdome is an everlasting kingdome , dan : . . a kingdome that shall never be destroyed , ch . . . for he must raigne untill all his enimies be subdued . this is that head of gold , the splendor , and eternity of his government . and if you take the head in a naturall sense ; either the glory of his deity is here attended to ; or the fulnesse , and excellency of his wisdome , which the head is the seat of . the allegory is not to be streightned , whilest we keep to the analogie of faith . . for the ornaments of his head , his locks , they are said to be § . bushy , or curled , black as a raven . his curled locks , are black : [ as a raven ] is added by way of illustration , of the blacknesse , not with any allusion to the nature of the raven . take the head spoken of in a politicall sense ; his locks or haire , said to be curled , as seeming to be intangled , but really falling in perfect order , and beauty , as bushy locks , are his thoughts , and counsells , and wayes , in the administration of his kingdome . they are black or darke because of their depth , and unsearchablenesse ; as god is said to dwell in thick darknesse ; and curled or bushy , because of their exact interweavings from his infinite wisdome ; his thoughts are many as the haires of the head , seeming to be perplexed , and intangled , but really set in all comely order , as curled bushy haire ; deepe and unsearchable , and dreadfull to his enimies , and full of beauty and comelinesse to his beloved . such are i say , the thoughts of his heart , the counsells of his wisdome , in reference to the administrations of his kingdome : darke , perplexed , involved , to a carnall eye ; in themselves , and to his saints , deepe , manifold , ordered in all things , comely , desireable . in a naturall sense , black and curled locks , denote comelinesse , § . and vigor of youth ; the strength and power of christ , in the execution of his counsells , in all his wayes , appears glorious and lovely . the next thing described in him is his eyes , v. . his eyes are as the eyes of doves , by the rivers of waters , washed with milk , and fitly set . § . , the reason of this allusion is obvious ; doves are tender birds , not birds of prey ; and of all others they have the most bright , shining , and piercing eye ; their delight also in streams of water is known . their being washed in milk , or clear white crystall water , adds to their beauty : and they are here said to be fitly sett : that is , in due proportion for beauty and lustre ; as a pretious stone in the foyle or fulnesse of a ring , as the word signifies . eyes , being for sight , discerning , knowledge , and acquaintance § . with the things that are to be seen ; the knowledge , the understanding , the discerning spirit of christ jesus , are here intended , in the allusion used , fower things are ascribed to them , . tendernesse , . purity , . discerning , and glory . . the tendernesse , and compassion of christ towards his church is here intended : he looks on it , with the eyes of § . gallesse doves ; with tendernesse and carefull compassion ; without anger , wrath , fury , or thoughts of revenge . so is the eye interpreted deut. . . the eyes of the lord thy god are upon that land : why so ! it is a land that the lord thy god careth for : careth for it in mercy : so are the eyes of christ on us , as the eyes of one that in tendernesse careth for us ; that layes out his wisdome , knowledge , and understanding , in all tender love in our behalfe . he is the stone , that foundation stone of the church , whereon are seven eyer , zech. . wherein there is a perfection of wisdome , knowledge , care and kindnesse for its guidance . d purity ; as washed doves eyes for purity ; this may be taken either subjectively , for the excellency , and immixed cleannesse § . and purity of his sight , and knowledge in himselfe ; or objectively , for his delighting to behold purity in others . he is of purer eyes , then to behold iniquity , hab. . . he hath no pleasure in wickednesse , the foolish shall not stand in his sight , ps. . , . if the righteous soule of lot was vexed with seeing the filthy deeds of wicked men , pet. . . who yet had eyes of flesh , in which there was a mixture of impurity : how much more doe the pure eyes of our deare lord jesus abominate all the filthinesse of sinners ; but herein lyes the excellency of his love to us , that he takes care , to take away our filth , and staines , that he may delight in us ; and seeing we are so defiled , that it could no otherwise be done , he will doe it by his own blood , eph. . , , . even as christ also loved the 〈◊〉 , ●●d gave himselfe for it , that he might sanctify and cleanse it , with the 〈◊〉 of water by the word , that he might present it to himselfe a glorious church , not having spot or wrinckle , or any such thing , but that it should be holy without blemish . the end of this undertaking is , that the church might be thus gloriously presented unto himselfe ; because he is of purer eyes then to behold it with joy and delight , in any other condition . he leaves not his spouse , untill he sayes of her , thou art all faire my love , there is no spot in thee : cant. . . partly he takes away our spotts , and staines by the renewing of the holy ghost , and wholly adornes us with his own righteousnesse , and that because of the purity of his own eyes , which cannot behold iniquity ; that he might present us to himselfe holy . . discerning ] he sees us doves , quickly , clearly , throughly ; to the bottome of that which he looks upon . hence in another § . place it is said that his eyes are as a flame of fire revel . . . and why so ? that the churches might know , that he is he , which searcheth the reines and heart , rev. . . he hath discerning eyes , nothing is hid from him ; all things are open , and naked before him , with whom we have to doe . it is said of him whilest he was in this world , that jesus knew all men , and needed not that any should testify of man , for he knew what was in man : ioh. . , . his piercing eyes look through all the thick coverings of hypocrites , and the snow of pretenses that is on them : he sees the inside of all ; and what men are there , that they are to him ; he sees not as we see , but ponders the hidden man of the heart , no humble , broken , contrite soule , shall loose one sigh , or groane after him , and communion with him ; no pant of love , or desire is hid from him , he sees in secret ; no glorious performance of the most glorious hypocrite will availe with him ; his eyes look through all , and the filth of their hearts lies naked before him . . beauty and glory are here intended also ; every thing § . of christ is beautifull , for he is altogether lovely , v. . but most glorious in his sight , and wisdome ; he is the wisdome of gods eternall wisdome its selfe ; his understanding is infinite , what spots and stains are in all our knowledge ? when it is made perfect , yet it will still be finite , and limited ; his is without spot of darknesse , without foyle of limitednesse . thus then is he beautifull and glorious , his head is of gold , his eyes are doves eys , washed in milke and fitly set . the next thing insisted on , is his cheeks , v. . his cheeks are as a bed of spices ; as sweet flowers , or towers of perfumes : § . or well grown flowers . there are three things evidently pointed at in these words . . a sweet savour as from spices , and flowers and towers of perfume . . beauty , and order , as spices set in rowes or beds , as the words import . . eminency in that word , as sweet or well grown , great flowers . these things are in the cheeks of christ : the chaldee paraphrast , who applys this whole song to gods dealings with the people of the jews ; maks these cheeks of the churches husband to be the two tables of stone , with the various lines drawn in them , but that allusion is strained ; as are most of the conjectures of that scholiast . the cheeks of a man are the seat of comlinesse , and manlike courage ; the comlinesse of christ , as hath in part been § . declared , is from his fullnesse of grace in himselfe for us . his manly courage respects the administration of his rule , and goverment , from his fullnesse of authority , as was before declared . this comlinesse and courage ; the spouse describing christ as a beautifull , desireable personage , to shew that spiritually he is so , calleth his cheeks ; so to make up his parts , and proportion . and to them doth she ascribe a sweet savour , order , and eminency a sweet savour ; as god is said to smell a sweet savour from the grace and obedience of his servants ( gen . . the lord smelled a savour of rest from the sacrifice of noah ) so do the saints , smell a sweet savour from his grace laid up in christ. cant. . . it is that which they rest in , which they delight in , which they are refreshed with . as the smell of aromaticall spices , and flowers , please the naturall sence , refresh the spirits and delight the person , so doe the graces of christ to his saints ; they please their spirituall sense , they refresh their drooping spirits , and give delight to their soules . if he be nigh them they smel his rayment , as isaak the rayment of jacob ; they say it is as the smell of a field that the lord hath blessed , gen. . . and their soules are refreshed with it . . order and beauty are as spices set in a garden bed . so are the graces of christ. when spices are set in order , any one may § . know what is for his use , and take and gather it accordingly . their answering also one to another makes them beautifull : so are the graces of christ in the gospell , they are distinctly and in order set forth that sinners by faith may view them , and take from him according to their necessity . they are ordered for the use of saints in the promises of the gospell . there is light in him , and life in him , and power in him , and all consolation in him ; a constellation of graces , shining with glory , and beauty . believers take a view of them all ; see their glory and excellency , but fixe especially on that , which in the condition wherein they are , is most usefull to them . one takes light and joy ; another life and power ; by faith and prayer doe they gather these things , in this bed of spices . not any that comes to him goes away unrefreshed . what may they not take , what may they not gather ? what is it that the poore soule wants ? behold it is here provided , set out in order in the promises of the gospell ; which are as the beds wherein these spices are set for our use ; and on the account hereof , is the covenant said to be ordered in all things sam. . , . . eminency ; his cheeks are a tower of perfumes , held up , made conspicuous , visible , eminent ; so it is with the graces of § . , christ , when held out , and lifted up in the preaching of the gospell . they are a tower of perfumes ; a sweet savour to god and man. the next clause of that verse is , his lipps are like lillyes , dropping sweet smelling myrrhe . two perfections in things naturall are here alluded unto . first the glory of colour in the lillys , and the sweetnesse of savour in the myrrhe . the glory , and beauty of the lillys in those countrys was such , as that our saviour tells us , that solomon in all his glory , was not arrayd like one of them mat. . . and the savour of myrrhe , such as when the scripture would set forth any thing to be an excellent savour , it compares it thereunto , psal. . . and thereof was the sweet and holy oyntment chiefely made exod. . . mention is also made frequently of it in other places to the same purpose . it is said of christ that grace was powred into his lips psal. . . whence men wondred , or were amazed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; at the words of grace that proceeded out of his mouth , so that by the lipps of christ , and their dropping sweet smelling myrrhe , the word of christ , its savour , excellency , and usefullnesse , is intended . herein is he excellent , and glorious indeed , surpassing the excellencys , of those naturall things which yet are most precious in their kind ; even in the glory , beauty , & usefullnes of his word . hence they that preach his word , to the saving of the soules of men , are said to be a sweet savour to god cor. . . and the savour of the knowledge of god , is said to be manifested by them v. . i might insist on the severall propertys of myrrhe , whereto the word of christ is here compared ; its bitternesse in tast , its efficacy to preserve from putrefaction , its usefullnesse in perfumes and unctions , and presse the allegory in setting out the excellencys of the word in allusions to them . but i only insist on generalls ; this is that which the holy ghost here intends ; the word of christ is sweet , savoury , precious unto believers , and they see him to be excellent , desireable , beautifull , in the precepts , promises , exhortations , and the most bitter threats thereof . the spouse addes ; his hands are as gold rings set with beryll ; the word beryll in the originall is tarshish , which the septuagint § . have retained , not restraining it to any peculiar precious stone ; the onyx say some , the chrysolite say others ; any precious stone shining with a sea green colour , for the word signifies the sea also ; gold rings set with precious , glistering stones are both valuable , and desireable for profit and ornament ; so are the hands of christ , that is all his works ; the effects , by the cause : all his workes are glorious , they are all fruits of wisedome , love , and bounty ; and his belly is as bright ivory , over laid with saphyres : the smoothnesse and brightnesse , of ivory , the preciousnesse , and heavenly colour of the saphires , are here called in , to give some lustre to the excellency of christ ; to these is his belly or rather his bowells , which takes in the heart also , compared . it is the inward bowells , and not the outward bulke that is signified . now to shew , that by bowells in the scripture ascribed either to god or man , affections are intended , is needlesse . the tender love , unspeakable affections and kindnesse of christ to his church and people is thus set out . what a beautifull sight is it to the eye , to see pure pollished ivory set up and down with heaps of precious saphires ; how much more glorious are the tender affections , mercys , and compassion of the lord jesus unto believers . vers. the strength of his kingdome , the faithfullnesse and § . stabillity of his promises , the height , and glory of his person , in his dominion , the sweetnesse and excellency of communion with him is set forth in these words : his legs are pillars of marble , set upon sockets of fine gold , his countenance is as lebanon , excellent as the cedars , his mouth is most sweet . when the spouse hath gon thus farre in the description of him , she concludes all in this generall assertion ; he is wholly § . desireable , altogether to be desired , or beloved . as if she should have said ; i have thus reckoned up some of the perfections of the creatures , things of most value , price , usefullnesse , beauty , glory , here belowe , and compared some of the excellencys of my beloved unto them ; in this way of allegory i can carry things no higher : i find nothing better , or more desireable to shaddow out and to present his lovelinesse , and desireablenesse ; but alasse ! all this comes short of his perfections , beauty and comlinesse , he is all wholly to be desired , to be beloved . lovely , in his person , in the glorious alsufficiency of his deity , gracious purity , and holinesse of his humanity , authority and majesty , love and power . lovely in his birth , and incarnation ; when he was rich , for our sakes becomming poore , taking part of flesh and blood because we partook of the same ; being made of a woman , that for us he might be made under the law , ever for our sakes . lovely , in the whole course of his life , and the more then angellicall holinesse , and obedience which in the depth of poverty and perfection he exercised therein ; doing good , receiving evill , blessing , and being cursed , reviled ; reproached all his dayes . lovely in his death ; yea therein most lovely to sinners ; never more glorious and desireable , then when he came broken , dead , from the crosse ; then had he carryed all our sinnes into a land of forgetfullnesse ; then had he made peace and reconcilliation for us ; then had he procured life and immortallity for us . lovely in his whole employment , in his great undertaking , in his life , death , resurrection , ascenion , being a mediatour between god and us , to recover the glory of gods justice , and to save our soules ; to bring us to an enjoyment of god , who were set at such an infinite distance from him by sinne . lovely in the glory , and majesty wherewith he is crowned , now he is set down at the right hand of majesty on high : where though he be terrible to his enemyes , yet he is full of mercy , love , and compassion towards his beloved ones . lovely in all those supplyes of grace , and consolations , in all the dispensations of his holy spirit , whereof his saints are made partakers . lovely in all the tender care , power and wisedome , which he exercises in the protection , safeguarding , and delivery of his church , and people , in the midst of all the oppositions and persecutions whereunto they are exposed . lovely in all his ordinances , and the whole of that spiritually glorious worship which he hath appointed to his people , whereby they draw nigh , and have communion with him & his father . lovely and glorious in the vengeance he taketh , and will finally execute upon the stubborne enemyes of himselfe and his people . lovely in the pardon he hath purchased and doth dispence , in the reconciliation he hath established , in the grace he communicates , in the consolations he doth administer , in the peace , and joy , he gives his saints , in his assured preservation of them unto glory . what shall i say , there is noe end of his excellencys , and desireablenesse ; he is altogether lovely , this is our beloved , and this is our friend oh daughters of jerusalem . digression . ii. all solid wisedome laide up in christ. true wisedome wherein it consists . knowledge of god , in christ only to be obtained . what of god may be known by his workes . some propertyes of god not discovered but in christ only ; love , mercy : others not fully but in him : as vindictive justice , patience , wisedome , alsufficiency . no property of god savingly known but in christ. what is required to a saving knowledge of the properties of god. no true knowledge of our selves but in christ. knowledge of our selves wherein it consisteth . knowledge of sinne how to be had in christ. also of righteousnesse , and of judgement . the wisedome of walking with god hid in christ. what is required thereunto . other pretenders to the title of wisedome , examined and rejected . christ alone exalted . a second consideration of the excellencys of christ serving § . to endeare the hearts of them who stand with him in the relation insisted on , arises from that which in the mistaken apprehension of it , is the great darling of men , and in its true notion the great ayme of the saints , which is wisedome and knowledge . let it be evinced that all true and solid knowledge is laid up in , and is only to be attained from and by the lord jesus christ , and the hearts of men , if they are but true to themselves , and their most predominate principles , must needs be engaged to him . this is the great designe of all men taken off from professed slavery to the world , and the pursuite of sensuall , licentious courses , that they may be wise : and what ways the generality of men ingage in for the compassing of that end , shall be afterwards considered . to the glory and honour of our deare lord jesus christ , and the establishment of our hearts in communion with him , the designe of this digression , is to evince , that all wisedome is laid up in him , and that from him alone it is to be obtained . . cor. . . the holy ghost tells us that christ is the power § . of god and the wisedome of god : not the essentiall wisedome of god , as he is his eternall sonne of the father , upon which account he is called wisedome in the proverbs ; chap. . , , , . but as he is crucified v. as he is crucified , so he is the wisdome of god ; that is , all that wisedome which god layeth forth for the discovery , and manifestation of himself , and for the saving of sinners , which makes foolish all the wisedome of the world ; that is all in christ crucified , held out in him , by him , and to be obtain'd only from him ; and thereby in him doe we see the glory of god cor. . last . for he is not only said to be the wisedome of god , but also to be made wisedome to us , cor. . . he is made not by creation but ordination and appoinment , wisedome unto us ; not only by teaching us wisedome ( by a metonymy of the effect for the cause ) as he is the great prophet of his church , but also because by the knowing of him , we become acquainted with the wisedome of god , which is our wisedome ; which is a metonymy of the adjunct . this however verily promised , is thus only to be had . the summe of what is contended for , is asserted in termes , col. . . in him dwell all the treasures of wisedome and knowledge . there are two things that might seem to have some colour in § . claiming a title and interest in this businesse . civill wisdome and prudence , for the management of affaires . . ability of learning and literature , but god rejecteth both these as of no use at all to the end and intent of true wisedome indeed . there is in the world that which is called understanding , but it comes to nothing : there is that which is called wisedome , but it is turned into folly . cor. . , . god brings to nothing the understanding of the prudent , and makes foolish the wisedome of the world. and if there be neither wisedome nor knowledge ( as doubtlesse there is not ) without the knowledge of god , jerem . it is all shut up in the lord christ. joh. . . no man hath seen god at any time , the only begotten sonne which is in the bosome of the father he hath revealed him . he is nor seen at any other time joh . . nor known upon any other account , but only the revelation of the sonne : he hath manifested him from his own bosome : and therefore v. . it is said that he is the true light that lightneth every man that cometh into the world . the true light which hath it in himselfe , and none hath any but from him , and all have it who come unto him : he who doth not so , is in darkenesse . . the summe of all true wisedome and knowledge , may be reduced to these three heads . § . . the knowledge of god , his nature , and his properties . . the knowledge of our selves in reference to the will of god concerning us . . skill to walke in communion with god. the knowledge of the workes of god , and the cheife end of all , doth necessarily attend these . in these three is summed up all true wisedom and knowledge ; and not any of them is to any purpose to be obtained , or is manifested , but only in and by the lord christ. god by the work of the creation , by the creation it selfe , § . did reveal himselfe in many of his properties , unto his creatures capable of his knowledge ; his power , his goodnesse , his wisdome , his allsufficiency , are thereby known : this the apostle asserts , rom. . , , . v. . he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; v. . that is , his eternall power and godhead . & v. . a knowing of god : and a a a a all this by the creation . but yet there are some properties of god , which all the works of creation cannot in any measure reveal , or make known ; as his patience , long-suffering , and forbearance . for all things being made a a a a good , there could be no place for the exercise of any of these properties , or manifestation of them . the whole fabrick of heaven and earth considered in it selfe , as at first created . will not discover any such thing as patience and forbearance in god ; which yet are eminent properties of his nature , as himselfe proclaimes and declares . exod. . , . wherefore the lord goes further ; and by the workes of § . his providence in preserving and ruling the world which he made , discovers and reveales these properties also . for whereas by cursing the earth , and filling all the elements oftentimes with signes of his anger and indignation , he hath as the apostle tells us . rom. . . revealed from heaven his wrath against all ungodlinesse and unrighteousnesse of men , yet not proceeding immediately to destroy all things , he hath manifested his patience & forbearance to all : this paul act. , . tels us he suffered all nations to walke in their own wayes , yet he left not himselfe without witnesse , in that he did good , and gave raine from heaven and fruitfull seasons , filling their hearts with food and gladnesse . a large account of his goodnesse and wisedome herein , the psalmist gives us , psal. . throughout . by these wayes he bare witnesse to his own goodnesse and patience : and so it is said , he endures with much long suffering &c rom. . . but now here all the world is at a stand : by all this they have but an obscure glimpse of god , and see not so much as his back parts . moses saw not that untill he was put into b the rock , and that rock was christ. there are some of the most eminent and glorious propertys of god , ( i mean in the manifestation whereof he will be most glorious , otherwise his propertys are not to be compared ) that there is not the least glimpse to be attained of , out of the lord christ , but only by , and in him ; and some that comparatively we have no light of , but in him , and of all the rest no true light , but by him . of the first sort , whereof not the least guesse and imagination can enter into the heart of man but only by christ , are love , and pardoning mercy . . love : i meane love unto sinners . without this man is of all creatures most miserable ; and there is not the least glimpse of it that can possibly be discovered but in christ : the holy ghost says , john . , . god is love : that is not only of a loving and tender nature ; but one that will exercise himselfe in a dispensation of his love , eternall love towards us : one that hath purposes of love for us from of old , and will fulfill them all towards us in due season . but how is this demonstrated , how may we attaine an acquaintance with it ? he tells us v. . in this was manifested the love of god , because god sent his only begotten son into the world that we might live through him . this is the only discovery that god hath made , of any such property in his nature , or of any thought of exercising it towards sinners , in that he hath sent jesus christ into the world that we might live by him ; where now is the wise , where is the scribe , where is the disputer of this world , with all their wisedome ? their voyce must be that of the hypocrites in sion , isa. . , . that wisedome which cannot teach me that god is love , shall ever passe for folly . let men go to the sun , moon & stars , to showres of rain & fruitfull seasons , & answer truly , what by them , they learn hereof ? let them not think themselves wiser or better then those that went before them , who , to a man , got nothing by them , but being left unexcusable . . pardoning mercy or grace ; without this even his love § . would be fruitlesse . what discovery may be made of this by a sinfull man , may be seen in the father of us all ; who when he had sinned had no reserve for mercy , but hid himselfe . gen. . . he did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the wind did but a little blow at the presence of god ; and he did it foolishly thinking to hide himselfe among trees psal. . , . the law was given by moses , grace and truth came by jesus christ. ioh. . . grace in the truth and substance ; pardoning mercy that comes by christ alone : that pardoning mercy which is manifested in the gospell , and wherein god will be glorified to all eternity ; ( ephes. . . ) i meane not that generall mercy , that velleity of acceptance which some put their hopes in , c that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which to ascribe unto god is the greatest dishonour that can be done him ) shines not with one ray out of christ ; it is wholy treasured up in him , and revealed by him . pardoning mercy is god's free gracious acceptance of a sinner upon satisfaction made to his iustice in the blood of jesus . nor is any discovery of it , but as relating to the satifaction of justice , consistent with the glory of god. it is a mercy of inconceivable condescention in forgivenesse , tempered with exact justice and severity . rom. . . god is said , to set forth christ to be a propitiation in his blood to declare his righteousnesse in the forgivenesse of sinnes : d his righteousnesse is also manifested in the businesse of forgivenesse of sinnes ; and therefore it is every where said to be wholy in christ : eph. . . so that this gospell grace , and pardoning mercy is alone purchased by him , and revealed in him . and this was the maine end of all typicall institutions , to manifest that remission , and forgivenesse is wholy wrapt up in the lord christ , and that out of him there is not the least conjecture to be made of it , nor the least morsell to be tasted . had not god set forth the lord christ , all the angells in heaven and men on earth could not have apprehended , that there had been any such thing in the nature of god , as this grace , of pardoning mercy . the apostle asserts the full manifestation , as well as the exercise of this mercy to be in christ only ; tit. . , . after that the kindnesse and love of god our saviour towards man appeared ; namely in the sending of christ , and the declaration of him in the gospell , then was this pardoning mercy , and salvation not by workes discovered . and these are of those properties of god , whereby he will § . be known , whereof there is not the least glimpse to be obtained , but by and in christ ; and whoever knowes him not by these , knowes him not at all . they know an idol , and not the only true god. he that hath not the son , the same hath not the father . joh. . . and not to have god , as a father , is not to have him at all ; and he is known as a father only , as he is love , and full of pardoning mercy in christ. how this is to be had the holy ghost tells us joh. . the son of god is come and hath given us an undestanding that we may know him that is true : by him alone we have our understanding , to know him that is true . now these properties of god , christ revealeth in his doctrine , in the revelation he makes of god and his will , as the great prophet of the church , joh. . . and on this account the knowledge of them is exposed to all , with an evidence unspeakably surmounting that which is given by the creation , to his eternall power and godhead . but the life of this knowledge lyes in an acquaintance with his person , wherein the expresse image and beames of this glory of his father doe shine forth heb. . . of which before . . there are other propertys of god which though also otherways discovered , yet are so cleerly , eminently and savingly § . only in jesus christ. as . his vindictive justice in punishing sinne . . his patience , forbearance & long-suffering towards sinners . . his wisedome , in managing things for his own glory . . his alsufficiency in himselfe and unto others . all these though they may receive some lower and inferiour manifestations out of christ , yet they cleerly shine only in him , so as that it may be our wisedome , to be acquainted with them . . his vindictive iustice. § . god hath indeed many ways manifested his indignation and anger against sinne ; so that men cannot but know that it is the iudgement of god , that they which commit such things are worthy of death rom. . he hath in the law threatned to kindle a fire in his anger , that shall burne to the very heart of hell and even in many providentiall dispensations , his wrath is revealed from heaven against all the ungodlinesse of men : rom. . . so that men must say that he is a god of judgement . and he that shall but consider that the angells for sinne were cast from heaven , shut up under chaines of everlasting darknesse unto the iudgement of the great day . ( the rumor whereof seems to have been spread among the gentiles , whence the poet makes his iupiter threaten the inferiour rebellions deitys with that punishment . ) and how sodom and gomorrah were condemned with an ovethrow and burned into ashes , that they might be examples unto those that should after live ungodly , pet. . . cannot but discover much of gods vindictive iustice , and his anger against sinne ; but farre more cleare doth this shine into us in the lord christ. . in him god hath manifested the naturallnesse of this § . righteousnesse unto him , in that it was impossible that it should be diverted from sinners , without the interposing of a propitiation . those who lay the necessity of satisfaction meerely upon the account of a free act and determination of the will of god , leave to my apprehension no just and indispensable f foundation for the death of christ , but lay it upon a supposition of that which might have been otherwise . but plainly god in that he g spared not his only sonne , but made his soule an offering for sinne , and would admit of no attonement but in his blood , hath abundantly manifested that it is of necessity to him , ( his holinesse and righteousnesse requiring it , ) to render indignation , wrath , tribulation and anguish unto sinne . and the knowledge of this naturallnesse of vindictive justice , with the necessity of its execution on supposition of sinne , is the only true and usefull knowledge of it . to look upon it , as that which god may exercise or forbeare , make his justice not a property of his nature , but a free act of his will : and a will to punish , where one may doe otherwise without injustice , is rather ill will , then justice . . in the penalty inflicted on christ for sinne , this justice is farre more gloriously manifested then otherwise . to see indeed a world made h good and beautifull , wrapt up in wrath and curses , cloathed with thornes and briars , to see the whole beautifull creation , made subject to vanity , given up to the bondage of corruption , to heare it groane in paine under that burthen ; to consider legions of angells most glorious and immortall creatures , cast downe into hell , bound with chaines of darknesse , and reserved for a more dreadfull judgement , for one sinne : to view the ocean of the blood of soules spilt to eternity on this account , will give some inlight into this thing . but what is all this to that view of it which may be had by a spirituall eye in the lord christ ? all these things are wormes , and of no value in comparison of him . to see him , who is the i wisdome of god , and the power of god , alwaies k beloved of the father , to see him i say feare , l and tremble , and bow , and sweat , and pray , and dye ; to see him lifted up upon the crosse , the earth trembling under him , as if unable to bear his weight , and the heavens darkened over him , as if shut against his cry , and himselfe hanging between both , as if refused by both , and all this because our sinnes did m meet upon him ; this of all things doth most abundantly manifest the severity of gods vindictive justice . here , or no where , is it to be learned . . his patience , forbearance , and longsuffering towards sinners : there are many glimpses of the patience of god , shining out in the works of his providence ; but all exceedingly beneath that discovery of it , which we have in christ : especially in these three things . . the manner of its discovery ; this indeed is evident to all that god doth not ordinarily , immediatly punish men upon their offences ; it may be learn'd from his constant way in governing the world ; notwithstanding all provocations ; yet he doth n good to men , causing his sunne to shine upon them , sending them raine and fruitfull seasons , filling their hearts with food and gladnesse . whence it was easy for them to conclude , that there was in him abundance of goodnesse and forbearance , but all this is yet in much darknesse , being the exurgency of mens reasonings from their observations ; yea the mannagement of it hath been such , as that it hath proved a snare allmost universally unto them towards whom it hath been exercised : eccles. . . as well as a temptation to them who have looked on , job . . psal : . , , , &c. jerem. . . hab. . . the discovery of it in christ , is utterly of another nature . in him the very nature of god is discovered to be love and kindnesse , and that he will exercise the same to sinners , he hath promised , sworne , and solemnly ingaged himselfe by covenant . and that we may not hesitate about the ayme which he hath herein , there is a stable bottome and foundation of acting sutably to those gracious properties of his nature , held forth : viz. the reconciliation and attonement that is made in the blood of christ. what ever discovery were made of the patience and lenity of god unto us , yet if it were not withall revealed , that the other properties of god , as his justice and revenge for sinne , had their actings also assigned to them to the full , there could be little consolation gathered from the former . and therefore though god may teach men his goodnesse and forbearance , by sending them raine and fruitfull seasons , yet withall at the same time upon all occasions revealing his wrath from heaven against the ungodlinesse of men , ( rom. . . ) it is impossible that they should doe any thing , but miserably fluctuate and tremble at the event of these dispensations : and yet this is the best that men can have out of christ , the utmost they can attaine unto : with the present possession of good things administred in this patience , men might and did for a season take up their thoughts , and satiate themselves ; but yet they were not in the least delivered from the o bondage they were in by reason of death , and the darknesse attending it . the law reveals no patience or forbearance in god : it speaks , as to the issue of transgressions , nothing but sword and fire , had not god interposed by an act of soveraignty . but now , as was said , with that revelation of forbearance which we have in christ , there is also a discovery of the satisfaction of his justice and wrath against sinne , so that we need not feare any actings from them , to enterfere with the workes of his patience , which are so sweet unto us . hence god is said to be in christ reconciling the world to himselfe : cor. . . manifesting himselfe in him , as one that hath now no more to doe , for the manifestation of all his attributes , that is , for the glorifying of himselfe , but only to forbeare , reconcile , and pardon sinne in him . . in the nature of it ; what is there in that forbearance , which out of christ is revealed ? meerely a not immediate punishing upon § . the p offence ; and withall giving and continuing tempor all mercies ; such things as men are prone to abuse , and may perish with their bosomes full of them , to eternity . that which lyes hid in christ , and is revealed from him , is full of love , sweetnesse , tendernesse , kindnesse , grace . it is the lords waiting to be gracious to sinners : waiting for an advantage to shew love and kindnesse for the most eminent endearing of a soule unto himselfe , isa. . . therefore will the lord wait , that he may be gracious unto you , and therefore will he be exalted , that he may have mercy upon you neither is there any revelation of god , that the soule finds more sweetnesse in , then this : when it is experimentally convinced , that god from time to time hath passed by many innumerable iniquities ; he is astonished to think that god should do so , and admires that he did not take the advantage of his provocations , to cast him out of his presence ; he finds that with infinite wisdome in all long suffering he hath mannaged all his dispensations towards him , to recover him from the power of the devill , to rebuke and chasten his spirit for sinne , to endeare him unto himselfe ; there is , i say , nothing of greater sweetnesse to the soule then this , and therefore the apostle saies , rom. . . that all is through the forbearance of god : god makes way for compleat forgivenesse of sinnes , through this his forbearance ; which the other doth not . . they differ in their ends and aymes . what is the ayme and designe of god in the dispensation of that forbearance , which is § . manifested , and may be discovered out of christ ? the apostle tells us rom : . . what if god willing to shew his wrath , and to make his power known , endured with much longsuffering the vessells of wrath fitted for destruction ? it was but to leave them inexcuseable , that his power , and wrath against sinne , might be manifested in their destruction . and therefore he calls it , a suffering of them to walk in their own wates , act. . . which elsewhere he holds out as a most dreadfull judgement , to wit , in respect of that issue whereto it will certainly come , as psal. . . i gave them up to their lusts , and they walked in their own counsells , which is as dreadfull a g g condition as a creature is capable of falling into , in this world . and act. . . he calls it a winking at the sinnes of their ignorance ; as it were , taking no care nor thought of them in their dark condition , as it appears by the antithesis , but now he commandeth all men every where to repent . he did not take so much notice of them then , as to command them to repent , by any cleare revelation of his mind and will. and therefore the exhortation of the apostle , rom. . and despisest thou the riches of his goodnesse , and forbearance , and longsuffering , not knowing that the goodnesse of god leadeth thee to repentance ? is spoken to the jewes , who had advantages to learne the naturall tendency of that goodnesse and forbearance which god exercises in christ , which indeed leads to repentance , or else he doth in generall intimate , that in very reason , men ought to make another use of those things , then usually they doe , and which he chargeth them withall , v. . but after thy hardnesse and impenitent heart , &c. at * best then the patience of god unto men out of christ , by reason of their own incorrigible stubbornesse , proves but like the waters of the river phasis , that are sweet at the top , and bitter in the bottome : they swimme for a while in the sweet and good things of this life , ( luk. . . ) wherewith being filled , they sinke to the depth of all bitternesse . but now evidently and directly , the end of that patience and forbearance of god , which is excercised in christ , and discovered in him to us , is , the saving and bringing unto god , those , towards whom he is pleased to exercise them . and therefore peter tells you . pet. . . that he is long suffering to us ward , not willing that any should perish , but that all should come to repentance , that is , all us towards whom he exercises forbearance , for that is the end of it , that his will concerning our repentance and salvation , may be accomplished : and the nature of it with its end is well expressed , isa. . . this is as the waters of noah unto me : for as i have sworn that the waters of noah should no more cover the earth , so have i sworn , that i would not be wroth &c. it is gods taking a course in his infinite wisdome and goodnesse , that we shall not be destroyed notwithstanding our sinnes : and therefore , rom. . . these two things are laid together , in god , as coming together from him , the god of patience and consolation : his patience is a matter of the greatest consolation . and this is another property of god , which though it may break forth in some ray's to some ends and purposes in other things , yet the treasures of it are hid in christ , and none is acquainted with it unto any spirituall advantage , that learnes it not in him . . his wisdome , his infinite wisdome , in mannaging things for his own glory , and the good of them towards whom he hath § . thoughts of love. the lord indeed hath laid out and manifested infinite wisdome , s in his works of creation , providence , and governing of the world : in wisdome hath he made all his creatures , how manifold are his works ? in wisdome hath he made them all ; the earth is full of his riches , psal. . . so in his providence , his supportment and guidance of all things , in order to one another , and his own glory , unto the ends appointed for them ; for all these things come forth from the lord of hosts , who is wonderfull in counsell , and excellent in working , isa. . his law also is for ever to be admired , for the excellency of the wisdome therein ; deut. . , . but yet there is that which paul is astonished at , and wherein god will for ever be exalted , which he calls the depth of the riches of the wisdome and knowledge of god , rom. , . that is only hid in , and revealed by christ. hence as he is said to be the t wisdome of god , and to be made unto us wisdome , so the designe of god which is carried along in him , and revealed in the gospell , is called the wisdome of god , and a mystery , even the hidden wisdome which god ordained before the world was , which none of the princes of this world knew , cor. . , . & ephes. . . it is called the manifold wisdome of god : and to discover the depth and riches of this wisdome , he tells us in that verse , that it is such , that principalities and powers , that very angells themselves could not in the least measure get any acquaintance with it , untill god by gathering of a church of sinners , did actually discover it . hence peter informes us that they who are so well acquainted with all the works of god , doe yet bow downe and desire with earnestnesse to look into these things ; ( the things of the wisdome of god in the gospell : ) pet. . . it askes a man much wisdome to make a curious work , fabrick and building , but if one shall come and deface it ; to raise up the same building to more beauty and glory then ever , this is excellency of wisdome indeed . god in the beginning made all things good , glorious and beautifull ; when all things , had in innocency and beauty , the cleare t impresse of his wisdome and goodnesse upon them , they were very glorious . especially man , who was made for his speciall glory : now all this beauty was defaced by sinne , and the whole u creation rolled up in darkenesse , wrath , curses , confusion ; and the great praise of god , buried in the heaps of it . man especially was utterly lost , and came short of the glory of god , for which he was created ; rom. . . here now doth the depth of the riches of the wisdome and knowledge of god open it selfe . a designe in christ , shines out from his bosome , that was lodged there from eternity , to recover things to such an estate as shall be exceedingly to the advantage of his glory , infinitely above what at first appeared ; and for the putting of sinners into inconceiveably a better condition then they were in , before the entrance of sinne . he appears now glorious , he is known to be a god * pardoning iniquity and sinne , and advances the riches of his grace , which was his designe , ephes. . . he hath infinitely vindicated his justice also , in the face of men , angells , and divells : in setting forth his sonne for a x propitiation . it is also to our advantage , we are more fully established in his favour , and are carried on towards a more exceeding y weight of glory , then formerly was revealed . hence was that ejaculation of one of the ancients , o faelix culpa , quae talem meruit redemptorem ! thus paul tells us , great is the mystery of godlinesse ; tim. . . and that without controversy . we receive grace for grace z , for that grace lost in adam , better grace in christ. confessedly this is a depth of wisdome indeed . and of the love of christ to his church , and his union with it , to carry on this businesse , this is a great mystery , eph. . . says the apostle , great wisdome lyes herein . so then ; this also is hid in christ , the great and unspeakable riches of the wisdome of god , in pardoning sinne , saving sinners , satisfying iustice , fulfilling the law , repairing his own honour , and providing for us a more exceeding weight of glory : and all this out of such a condition as wherein it was impossible that it should enter into the hearts of angells or men , how ever the glory of god should be repaired , and one sinning creature delivered from everlasting ruine . hence it is said , that at the last day , god shall be glorified in his saints , and admired in all them that believe , thess. . . it shall be an admirable thing , and god shall be for ever glorious in it , even in the bringing of believers to himselfe . to save sinners through believing shall be found to be a farre more admirable worke , then to create the world of nothing . . his allsufficiency is the last of this sort that i shall name § . gods allsufficiency in himselfe , is his absolute and universall perfection ; whereby nothing is wanting in him , nothing to him : no accession can be made to his fullnesse , no decrease or wasting can happen thereunto . there is also in him an allsufficiency for others : which is his power to impart and communicate his goodnesse , and himselfe , so to them , as to satisfie and fill them in their utmost capacity , with whatever is good and desireable to them . for the first of these , his allsufficiency for the communication of his goodnesse , that is in the outward effect of it , god abundantly manifested in the creation ; in that he made all things good , all things perfect , that is to whom nothing was wanting in their own kind ; he put a stampe of his own goodnesse upon them all . but now for the latter , his giving himselfe as an all-sufficient god , to be enjoyed by the creatures , to hold out all that is in him for the satiating and making them blessed , that is alone discover'd by and in christ. in him he is a father , a god in covenant , wherein he hath promised to lay out himselfe for them , in him hath he promised to give himselfe into their everlasting fruition as their exceeding great reward . and so i have insisted on the second sort of properties in god , whereof , though we have some obscure glimpse in other things , yet the cleare knowledge of them , and acquaintance with them , is only to be had in the lord christ. that which remaineth is briefely to declare , that not any of the propertys of god whatever , can be known savingly and to consolation , but only in him , and so consequently all the wisdome of the knowledge of god is hid in him , alone ; and from him to be obtained . . there is no saving knowledge of any property of god , nor such as brings consolation , but what alone is to be had in christ jesus , § . being laid up in him , and manifested by him . some eye the iustice of god , and know that this is his righteousnesse , that they which doe such things , as sinne , are worthy of death , rom. . . but this is to no other end but to make them cry , who amongst us shall dwell with that devouring fire ? isa. . . others fixe upon his patience , goodnesse , mercy , forbearance , but it doth not at all lead them to repentance ; but they despise the riches of his goodnesse , and after their hardnesse and impenitent hearts , treasure up unto themselves wrath against the day of wrath , rom. . , . others by the very workes of creation and providence come to know his eternall power and godhead , but they glorify him not as god , nor are thankefull , but become vaine in their imagination and their foolish hearts are darkned , rom. . . whatever discovery men have of truth out of christ , they hold it captive under unrighteousnesse , v. hence jude tells us v. . that in what they know naturally , as bruit beasts , in those things they corrupt themselves . that we may have a saving knowledge of the propertyes of god attended with consolation , these three things are required . . that god hath manifested the glory of them all in a way of doing good unto us . . that he will yet exercise and lay them out to the utmost in our behalfe . . that being so manifested and exercised , they are fit and powerfull to bring us to the everlasting fruition of himselfe , which is our blessednesse . now all these three ly hid in christ , and the least glimpse of them out of him , is not to be attained . . this is to be received , that god hath actually manifested § . the glory of all his attributes in a way of doing us good . what will it availe our soules ; what comfort will it bring unto us , what endearment will it put upon our hearts unto god , to know that he is infinitely righteous , just , and holy , unchangeably true , and faithfull , if we know not how he may preserve the glory of his iustice , and faithfullnesse in his comminations and threatnings , but only in our ruine and destruction ? if we can from thence only say it is a righteous thing with him to recompence tribulation unto us for our iniquities ? what fruit of this consideration had adam in the garden ? gen. . what swetnesse , what encouragement is there in knowing that he i● patient and full of forbearance , if the glory of these is to be exalted in enduring the vessells of wrath fitted for destruction ? nay what will it availe us to heare him proclaime himselfe the lord , the lord god a mercifull and gracious , abundant in goodnesse and truth , yet withall , that he will by no meanes cleare the guity ; so shutting up the exercise of all his other properties towards us upon the account of our iniquiry ? doubtlesse not at all . under this naked consideration of the propertys of god ; iustice will make men fly and hide , gen. . is. . . chap. . , . patience render them obdurate , eccles. . . holinesse utterly deters them from all thoughts , of approach unto him . joh. . . what reliese have we from thoughts of his immensity and omnipresence , if we have cause only to contrive how to fly from him ? psal. . , . if we have no pledge of his gracious presence with us ? this is that which brings salvation , when we shall see , that god hath glorified all his propertys in a way of doing us good . now this he hath done in iesus christ. in him hath he made his iustice glorious , in making all our iniquities to b meet upon him , causing him to beare them all , as the scape goat in the wildernesse , not sparing him but giving him up to death for us all . so exalting his iustice and indignation against sinne , in a way of freeing us from the condemnation of it : rom. . v. . rom. . , . in him hath he made his truth glorious , and his faithfullnesse in the exact accomplishment of all his absolute threatnings and promises ; that fountaine threat and commination , whence all others flow , gen. . . in the day thou eatest thereof thou shalt dye the death , seconded with a curse ; deut. . . cursed is every one that continueth not &c. is in him accomplished , fullfilled , & the truth of god in them layd in a way to our good . he by the grace of god tasted deathfor us , heb. . . and so delivered us who were subject to death , v. . and he hath fullfilled the curse , by being made a curse for us , gal. . . so that in his very threatnings , his truth is made glorious in a way to our good . and for his promises ; they are all yea , and in him amen , to the glory of god by us , cor. . . and for his mercy , goodnesse , and the riches of his grace , how eminently are they made glorious in christ , and advanced for our good ? god hath set him forth to declare his righteousnesse for the forgivenesse of sinne : he hath made way in him for ever to exalt the glory of his pardoning mercy towards sinners . to manifest this , is the great designe of the gospell , as paul admirably sets it out eph. . , , , . there must our soules come to an acquaintance with them , or for ever live in darknesse . now this is a saving knowledge and full of consolation ; when we can see all the propertys of god made glorious and exalted in a way of doing us good . and this wisdome is hid only in jesus christ : hence when he desired his father to glorifie his name , joh. . . to make in him his name , that is , his nature , his propertys , his will , all glorious in that worke of redemption he had in hand ; he was instantly answered from heaven , i have hoth glorified it , and will glorify it againe . he will giue it its utmost glory in him . . that god will yet exercise and lay out those properties of his to the utmost in our behalfe . though he hath made them § . all glorious in a way that may tend to our good , yet it doth not absolutely follow that he will use them for our good : for doe we not see innumerable persons perishing everlastingly , notwithstanding the manifestation of himselfe which god hath made in christ. wherefore further , god hath committed all his properties into the hand of christ , if i may so say , to be managed in our behalfe , and for our good . he is the power of god , and the wisedome of god , he is the lord our righteousnesse , and is made unto us of god , wisedome and righteousnesse , sanctification and redemption . christ having glorifyed his father in all his attributes , he hath now the exercise of them committed to him , that he might be the captaine of salvation to them that doe believe . so that if in the righteousnesse , the goodnesse , the love , the mercy , the allsufficiency of god , there be any thing that will doe us good , the lord jesus is fully interested with the dispensing of it in our behalfe . hence god is said to be in him reconciling the world unto himselfe cor. . . whatever is in him he layeth it out for the reconciliation of the world , in and by the lord christ. and he becomes the lord our righteousnesse . isa. . . . and this is the second thing required . . there remaineth only then , that these attributes of god , § . so manifested , and exercised , are powerfull and able to bring us to the everlasting fruition of him . to evince this , the lord wraps up the whole covenant of grace in one promise signifying no lesse i will be your god. in the covenant god becomes our god , and we are his people : and thereby all his attributes are ours also ; and least that we should doubt , when once our eys are opened , to see in any measure the inconceivable difficulty that is in this thing , what inimaginable obstacles on all hands there lye against us , that all is not enough to deliver and save us , god hath i say wrapt it up in this expression : gen. . . i am , saith he , god almighty , allsufficient ! i am wholly able to performe all my undertakings , and to be thy exceeding great reward . i can remove all difficulties , answer all objections , pardon all sinnes , conquer all opposition , i am god allsufficient . now you know in whom this covenant and all the promises thereof are ratified , and in whose blood it is confirmed : towit in the lord christ alone ; in him only , is god an allsufficient god to any , and an exceeding great reward . and hence christ himselfe is said to sove to the utmost them that come to god by him ; heb. . and these three things i say are required to be known , that we may have a saving acquaintance , and such as is attended with consolation , with any of the properties of god ; and all these being hid only in christ , from him alone it is to be obtained . this then is the first part of our first demonstration , that all true , and sound wisedome and knowledge , is laid up in the lord christ , and from him alone to be obtained : because our wisdome consisting in a maine part of it , in the knowledge of god , his nature and his properties , this lyes wholy hid in christ , nor can possibly be obtained but by him . for the knowledge of our selves , which is the second part of § . our d wisedome , this consists in these three things which our saviour sends his spirit to convince the world of : even sinne , righteousnesse , and judgment , joh. . . to know our selves in reference unto these three , is a main part of true and sound wisdome , for they all respect the supernaturall and immortall end whereunto we are appointed , and there is none of these , that we can attaine unto , but only in christ. . in respect of sinne ; there is a sence and knowledge of sin left in the consciences of all men by nature . to tell them what is good and evill , in many things to approve and disapprove of what they doe in reference to a judgement to come , they need not goe farther then themselves , rom. . , . but this is obscure and relates mostly to greater sinnes , and is in summe , that which the apostle gives us rom. . . they know the judgement of god , that they which doe such things are worthy of death . this he placeth among the common presumptions and notions that are received by mankind , namely , that it is e e e righteous with god , that they who doe such things are worthy of death ; and if that be true , which is commonly received , that no nation is so barbarous or rude , but it retaineth some sense of a deity , then this also is true , that there is no nation but hath a sense of sinne , and the displeasure of god for it . for this is the very first f f f f f notion of god in the world , that he is the rewarder of good and evill : hence were all the sacrifices , purgings , expiations , which were so generally spread over the face of the earth : but this was and is but very dark , in respect of that knowledge of sinne with its appurtenances , which is to be obtained . a further knowledge of sinne upon all accounts whatever , § . is given by the law ; that law which was added because of transgressions . this revives doctrinally all that sense of good and evill which was at first implanted in man : and it is a glasse whereinto whosoever is able spiritually to look , may see sinne in all its uglinesse and deformity . the truth is , look upon the law in its purity , holinesse , compasse , and perfection , its manner of delivery g with dread , terrour , thunder , earthquakes , fire , the sanction of it , in death , curse , wrath , and it makes a wonderfull discovery of sinne , upon every account , its pollution , guilt , and exceeding sinfullnesse are seen by it . but yet all this doth not suffice to give a man a true and thorough conviction of sin . not but that the glasse is cleare , but of our selves we have not eyes to look into it ; the rule is streight , but we cannot apply it : and therefore christ sends his spirit to convince the world of sinne , joh : . who , though as to some ends and purposes he makes use of the law , yet the work of conviction , which alone is an usefull knowledge of sinne , is his peculiar work . and so the discovery of sinne , may also be said to be by christ , to be part of the wisdome that is hid in him . but yet there is a twofold regard besides this , of his sending his spirit to convince us , wherein this wisdome appears to be hid in him . . because there are some neere concernments of sinne , which are more clearly held out in the lord christs being made sinne for us , then any other way . . in that there is no knowledge to be had of sinne , so as to give it a spirituall and saving improvement , but only in him . . for the first . there are fower things in sinne , that clearly § . shine out in the crosse of christ. . the desert of it . . mans impotency by reason of it . . the death of it . . a new end put to it . . the desert of sinne doth clearly shine in the crosse of christ , upon a twofold account . . of the person suffering for it . . of the penalty he underwent . . of the person suffering for it : this the scripture oftentimes very emphatically sets forth , and layes great weight upon : joh. . . god so loved the world , as that he sent his only begotten sonne : it was his only sonne that god sent into the world to suffer for sinne , rom. . he spared not his only sonne , but gave him up to death for us all . to see a slave beaten and corrected , it argues a fault committed , but yet perhaps the demerit of it was not very great . the correction of a sonne argues a great provocation ; that of an only sonne , the greatest imaginable . never was sinne seen to be more abominably sinfull and full of provocation , then when the burthen of it was upon the shoulders of the son of god. god having made his sonne , the sonne of his love , his only begotten , full of grace and truth , sinne for us , to manifest his indignation against it , and how utterly impossible it is , that he should let the least sinne goe unpunished , he lays hand on him , and spares him not . if h sinne be imputed to the deare sonne of his bosome , as upon his own voluntary assumption of it , it was , ( for he said to his father , lo i come to doe thy will , and all our iniquities did meet on him , ) he will not spare him any thing of the due desert of it ; is it not most cleare from hence , even from the blood of the crosse of christ , that such is the demerit of sinne , that it is altogether impossible that god should passe by any , the least , unpunished ; if he would have done it for any , he would have done it in reference to his only sonne ; but he spared him not . moreover ! god is not at all delighted with , nor desirous of the blood , the teares , the cryes , the unexpressible torments and sufferings of the sonne of his love , ( for he delights not in the anguish of any ( he doth not i afflict willingly , nor grieve the children of men ) much lesse the sonne of his bosome ) only he required that his law be fulfilled , his justice satisfied , his wrath atton'd for sinne , and nothing lesse then all this , would bring it about . if the debt of sinne might have been compounded for , at a cheaper rate , it had never been held up at the price of the blood of christ. here then soule , take a view of the desert of sinne ; - behold it farre more evident , then in all the threatnings and curses of the law. i thought indeed , mayst thou say from thence , that sinne , being found on such a poore worme as i am , was worthy of death , but that it should have this effect , if charged on the sonne of god , that i never once imagined . . consider also further , what he suffered ; for though he § . was so excellent an one , yet perhaps it was but a light affliction , and triall that he underwent , especially considering the strength he had to beare it . why what ever it were , it made this k fellow of the lord of hosts , this l lion of the tribe of judah , this m mighty one , the wisdome and power of god , to tremble , o sweat , cry , n pray , wrestle , and that with strong supplications . some of the popish devotionists tell us that one drop , the least , of the blood of christ , was abundantly enough to redeeme all the world : but they erre not knowing the desert of sinne , nor the severity of the justice of god. if one drop , lesse then was shed , one pang , lesse then was laid on , would have done it ; those other dropps had not been shed , nor those other pangs laid on . god did not cruciate the dearly beloved of his soule for nought . but there is more then all this . it pleased god to p bruise him , to put him to griefe , to make his soule an offering for sinne , and to powre out his life unto death . he q hid himselfe from him , was farre from the voyce of his cry , untill he cryed out , my god , my god , why host thou forsaken me ? he made him r sinne , and a s curse for us , executed on him the sentence of the law , brought him into an agony , wherein he sweat thick drops of blood , was grievously troubled , and his soule was heavy unto death ; he that was the power of god , and the wisdome of god went stooping under the burthen , untill the whole frame of nature seemed astonished at it . now this , as i said before , that it discovered the indignation of god against sinne , so it clearly holds out the desert of it . would you then see the true demerit of sinne , take the measure of it , from the mediation of christ , especially his crosse it brought him who was the son of god , equall unto god , god blessed for ever , into the forme of a t servant , who had not where to lay his head : it pursued him all his life , with afflictions and persecutions , & lastly brought him under the rod of god : there bruised him , and brake him , u sl●w the lord of life . hence is deep humiliation for it upon the account of him whom we * have pierced . and this is the first spirituall view of sinne we have in christ. . the wisdome of understanding our impotency by reason of § . sinne , is wrapped up in him . by our impotency i understand two things . . our disability to make any attonement with god for sinne . . our disability to answer his mind and will , in all or any of the obedience , that he requireth by reason of sinne . for the first , that alone is discovered in christ. many enquiries have the sonnes of men made after an attonement , many wayes have they entered into , to accomplish it . after this they enquire , mich . , . will any manner of sacrifices , though appointed of god , as burnt offerings and calves of a year old ; though very costly , thousands of rams , and ten thousands rivers of oyle ; though dreadfull and tremendous , offering violence to nature , as to give my children to the fire ; will any of these things make an attonement ? david doth positively indeed determine this businesse , psal . , . none of them , of the best or richest of men , can by any meanes redeeme his brother , nor give to god a ransome for him , for the redemption of their soules is precious , and it ceaseth for ever . it cannot be done , no attonement can be made . yet men would still be doeing , still attempting ; hence did they heap up * sacrifices , some costly , some bloody and inhumane . the jews to this day , think that god was atton'd for sinne , by the sacrifices of bulls and goats , and the like : and the socinians acknowledge no attonement , but what consists in mens repentance and new obedience . in the crosse of christ , are the mouthes of all stopped as to this thing . for . god hath there discovered that no sacrifices for sinne , though of his own appointment , could ever make them perfect that offered them , heb. . . those sacrifices could never take away sinne ; those services could never make them perfect that performed them , as to the conscience , heb. . . as the apostle proves chap. . . and thence the lord rejects all sacrifices and offerings whatever , as to any such end and purpose , v. , , . christ in their stead saying , lo i come , and by him we are justified , from all , from which we could not be justified by the law , act. . god i say in christ , hath condemned all sacrifices , as wholly insufficient in the least to make an attonement for sinne . and how great a thing it was , to instruct the sons of man in this wisdome , the event hath manifested . . he hath also written vanity on all other endeavours whatever that have been undertaken for that purpose , ( rom. . , , . ) by setting forth his only sonne to be a propitiation , he leaves no doubt upon the spirits of men , that in themselves they could make no attonement . for if righteousnesse were by the law , then were christ dead in vaine ? to what purpose should he be made a propitiation , were not we our selves weake and without strength to any such purpose ? so the apostle argues rom. . . when we had no power , then did he by death make an attonement , as v , . this wisdome then is also hid in christ : men may see by other helpes perhaps farr enough to fill them with dread and astonishment , as those in isa. . . but such a sight and view of it , as may lead a soule to any comfortable settlement about it ; that only is discovered in this treasury of heaven , the lord jesus . . our disability to answer the mind and will of god , in all or any of the obedience that he requireth , is in him only to be discovered . this indeed is a thing that many will not be acquainted with to this day . to teach a man that he cannot doe , what he ought to do ; & for which he condemnes himself , if he doe it not , is no easy taske . man rises up with all his power , to plead against a conviction of impotency . not to mention the proud y conceits and expressions of the philosophers , how many that would be called christians , do yet creep by severall degrees , in the perswasion of a power of fulfilling the law : and from whence indeed should men have this knowledge that we have not ? nature will not teach it , that is z proud and conceited , and it is one part of its pride , weaknesse , and corruption , not to know it at all . the law will not teach it ; for though that will shew us , what we have done amisse , yet it will not discover to us , that we could not doe better ; yea by requiring exact obedience of us , it takes for granted , that such power is in us for that purpose ; it takes no notice , that we have lost it , nor doth it concerne it so to doe ; this then also lyes hid in the lord jesus , rom. . , , . the law of the spirit of life in christ jesus , hath made me free from the law of sinne and death . for what the law could not doe , in that it was weak through the flesh , god sending his own sonne , in the likenesse of sinfull flesh , and for sinne condemned sinne in the flesh : that the righteousnesse of the law might be fulfilled in us : the law can bring forth no righteousnesse , no obedience , it is weake to any such purpose , by reason of the flesh , & that corruption that is come on us : these two things are done in christ , and by him . first sinne is condemned as to its guilt , and we set free from that , the righteousnesse of the law by his obedience , is fulfilled in us , who could never do it our selves : and secondly , that obedience which is required of us , his spirit works it in us ; so that that perfection of obedience which we have in him , is imputed to us , and the sincerity that we have in obedience , is from his spirit bestowed on us . and this is the most excellent glasse wherein we see our impotency , for what need we his perfect obedience to be made ours , but that we have not , cannot attaine any ? what need we his spirit of life to quicken us , but that we are dead in trespasses and in sinnes ? . the death of sinne ; sinne dying in us , now in some § . measure whilst we are alive . this is a third concernment of sinne , which it is our wisedome to be acquainted with , and it is hid only in christ. there is a two fold dying of sinne . . as to the exercise of it in our mortall members . . as to the root , principle , and power of it in our soules . the first indeed may be learned in part , out of christ. christlesse men , may have sinne dying in them , as to the outward exercise of it . mens bodys may be disabled for the service of their lusts , or the practice of them may not consist with their interest . sinne is never more alive , a then when it is thus dying . but there is a dying of it as to the root , the principle of it , the dayly decaying of the strength , power and life of it , and this is to be had alone in christ. sinne is a thing that of it selfe , is not apt to dye , or to decay , but to get ground , and strength , and life in the subject wherein it is , to eternity : prevent all its actuall eruptions , yet its originall enmity against god will still grow . in believers it is still dying and decaying , untill it be utterly abolished . the opening of this treasury you have rom. . , , , , . &c know you not , that as many of us , as were baptized in iesus christ , were baptized into his death ? therefore we are buried with him by baptisme into death , that like as christ was raised from the dead by the glory of the father , even so we also should walke in newnesse of life ; for if we have been planted together in the likenesse of his death , we shall be also in the likenesse of his resurrection ; knowing this that our old man is crucified with him , that the body of sinne might be destroyed , that hence forth we should not serve sin . this is the designe of the apostle in the beginning of that chap. not only to manifest whence is the principle & rise of our mortification & the death of sin , even from the death & blood of christ , but also the manner of sins continuance & dying in us , from the manner of christs dying for sin : he was crucifyed for us , & thereby sin was crucifyed in us : he dyed for us , and the body of sin is destroyed that we should not serve sin : that as he was raised from the dead that death should not have dominion over him , so also are we raised from sinne , that it should not have dominion over us . this wisedome is hid in christ only . moses at his dying day had all his strength and vigour , so have sinne and the law to all out of jesus ; at their dying day , sinne is no way decayed . now next to the receiving of the righteousnesse prepared for us , to know this , is the cheifest part of our wisdome : to be truely acquainted with the principle of the dying of sinne , to feele vertue and power flowing from the crosse of christ to that purpose , to find sinne crucifyed in us , as christ was crucifyed for us , this is wisedome indeed , that is in him alone . . there is a glorious end whereunto sinne is appointed , and ordained , and discovered in christ , that others are unacquainted § . withall sinne in its own nature tends meerly to the dishonour of god ; the debasement of his majesty , and the ruine of the creature in whom it is ; hell it selfe is but the filling of wretched creatures , with the b fruite of their own devises . the comminations and threats of god in the law , doe manifest one other end of it , even the demonstration of the vindictive justice of god in measuring out unto it a meet c recompense of reward . but here the law stays ( and with it all other light ) and discovers no other use or end of it at all . in the lord jesus there is the manifestation of an other , and more glorious end ; towit , the praise of gods glorious d grace , in the pardon and forgivenesse of it . god having taken order in christ , that that thing which tended meerly to his dishonour , should be managed to his infinite glory ; and that which of all things he desireth to exalt ; even that he may be known and believed to be a e god pardoning iniquity , transgression and sinne. to returne then to this part of our demonstration . in the knowledge of our selves in reference to our eternall condition , doth much of our wesedome consist . there is not any thing wherein ( in this depraved condition of nature ) we are more concerned , then sinne : without a knowledge of that , we know not our selves , fooles make a mocke of sinne . a true saving knowledge of sinne is to be had only in the lord christ : in him may we see the desert of our iniquities , and their pollution which could not be borne , or expiated but by his blood , neither is there any wholsome view of these but in christ , in him and his crosse is discovered our universall impotency either of attoning gods justice or living up to his will ; the death of sinne is procured by , and discovered in the death of christ ; as also the manifestation of the riches of gods grace in the pardoning thereof , a reall and experimentall acquaintance as to our selves , with all which , is our wisedome ; and it is that which is of more value , then all the wisedome of the world. . righteousnesse is a second thing whereof the spirit of christ convinces the world , and the maine thing that it is our wisedome to be acquainted withall . this all men are perswaded of ; that god is a most righteous god ; ( that is a naturall notion of god which abraham insisted on gen , . . shall not the iudge of all the world do right ? ) they know that this is the judgement of god , that they who commit such things are worthy of death , rom. . . that it is a righteous thing with him to recompense tribulation unto offendors , . thess. . . he is a god of purer eyes then to behold iniquity hab. . . and therefore the ungodly cannot stand in judgment psal. . . hence the great inquiry of every one , ( who lies in any measure under the power of it , ) convinced of immortality , and the judgement to come , is , concerning the righteousnesse wherewith to appeare in the presence of this righteous god : this more or lesse they are solicirous about all their days ; and so as the apostle speakes heb. . . through the feare of death they are subject to bondage all their life . they are perplexed with feares about the issue of their righteousnesse , least it should end in death and destruction . unto men set upon this inquiry , that which first and naturally presents it selfe , for their direction and assistance , assuredly promising them a righteousnesse that will abide the triall of god , provided they will follow its direction , is the law. the law hath many faire pleas to prevaile with a soule to close with it for a righteousnesse before god. it was given out from god himselfe for that end and purpose ; it contains the whole obedience that god requireth of any of the sonnes of men ; it hath the promise of life annexed to it ; doe this and live ; the doers of the law are justified ; and if thou wilt enter into life keep the commandements ; yea it is most certaine that it must be wholly fullfilled , if we ever think to stand with boldnesse before god. this being some part of the plea of the law , there is no man that seeks after righteousnesse but doth one time or another attend to it , and attempt its direction : many do it every day , who yet will not own that so they doe . this then they set themselves about ; labouring to correct their lives , amend their ways , performe the dutys required , and so follow after a righteousnesse according to the prescript of the law. and in this course doe many men continue long with much perplexity ; sometimes hopeing , oftener fearing , sometimes ready to give quite over , sometimes vowing to continue , ( their consciences being no way satisfyed ; nor rightiousnesse in any measure attained ) all their days : after they have wearied themselves , perhaps for a long season , in the largenesse of their ways , they come at length , with feare , trembling and disappointment to that conclusion of the apostle , by the workes of the law no flesh is justifyed ; and with dread cry , that if god marke what is done a misse , there is no standing before him . that they have this issue the apostle witnesseth ; f rom. . , . israel who followed after the law of righteousnesse , attained not to the law of righteousnesse , wherefore ! because they sought it not by faith , but as it were by the workes of the law : it was not solely for want of indeavour in themselves that they were disappointed , for they earnestly followed after the law of righteousnesse , but from the nature of the thing it self , it would not beare it ; righteousnesse was not to be obtained that way : for saith the apostle , if they which are of the law be heires , faith is made void , and the promise made of none effect , because the. law worketh wrath , rom. . , . the law it selfe is now such as that it cannot give life gal. . . if there had been a law given which would have given life , verily righteousnesse should have been by the law ; and he gives the reason in the next verse why it could not give life , because the scripture concludes all under sinne , that is , it is very true , and the scripture affirmes it , that all men are sinners , and the law speaks not one word to sinners but death and destruction : therefore the apostle tells us plainly , that god himselfe found fault with this way of attaining righteousnesse , heb. . , . g he complaines of it , that is , he declares it insufficient for that end and purpose . now there are two considerations that discover unto men the vanity and hopelesnesse of seeking righteousnesse in this path . § . . that they have already sinned , for all have sinned and come short of the glory of god ; rom . . h this they are sufficiently sensible of ; that allthough they could for the time to come , fullfill the whole law , yet there is a score , a reckoning , upon them already ; that they know not how to answer for . do they consult their guide , the i law it selfe , how they may be eased of the account that is past ; it hath not one word of direction , or consolation , but bids them prepare to dye ; the sentence is gone forth , and there is no escaping . . that if all former debts should be blotted out , yet they are no way able for the future , to fulfill the law ; they can as well move the earth with a finger , as answer the perfection thereof ; and therefore as i said , on this twofold account , they conclude that this labour is lost , by the k workes of the law shall no flesh be justified . wherefore secondly , being thus disappointed by the severity § . and inexorablenesse of the law , men generally betake themselves to some other way , that may satisfy them as to those considerations , which took them off from their former hopes ; and this for the most part , is , by fixing themselves upon some wayes of attonement to satisfy god , and helping out the rest with hopes of mercy . not to insist on the ways of attonement and expiation which the gentiles had pitched on , nor on the many wayes and inventions by works satisfactory of their own , supererogations of others , indulgences , and purgatory in the close , that the papists have found out for this end and purpose , it is i say , proper to all convinced persons , as above , to seek for a righteousnesse , partly by an endeavour to satisfy for what is past , and partly by hoping after generall mercy . this the apostle calls a seeking for it , as it were by the works of the law ; rom. . . l not directly , but as it were by the works of the law ; making up one thing with another . and he tells us what issue they have in this businesse , chap. . . being ignorant of the righteousnesse of god , and seeking to establish their own righteousnesse , they were not subject to the righteousnesse of god. they were by it enemies to the righteousnesse of god. the ground of this going about to establish their own righteousnesse , was , that they were ignorant of the righteousnesse of god ; had they known the righteousnesse of god , and what exact conformity to his will he requireth , they had never undertaken such a fruitlesse businesse , as to have compassed it , as it were by the works of the law : yet this many will stick on a long time . something they doe , something they hope for ; some old faults they will buy of with new obedience . and this pacifies their consciences for a season ; but when the spirit comes to convince them of righteousnesse , neither will this hold ; wherefore , . the matter comes at length to this issue : they look upon themselves under this twofold qualification : as . sinners ; obnoxious to the law of god , and the curse thereof : so that unlesse that be satisfied , that nothing from thence shall ever be laied to their charge , it is altogether in vaine , once to seek after an appearance in the presence of god. . as creatures , made to a supernaturall and eternall end , and therefore bound to answer the whole mind and will of god in the obedience required at their hands now it being before discovered to them , that both these are beyond the compasse of their own endeavours , and the assistance which they have formerly rested on , if their eternall condition be of any concernment to them , their wisdome is , to find out a righteousnesse that may answer both these to the utmost . now both these are to be had only in the lord christ , who is our righteousnesse ; this wisdome , and all the treasures of it , are hid in him . . he expiates former iniquities , he satisfies for sinne , and procures remission of it : rom. . , . being justified freely by his grace , through the redemption that is in jesus christ : whom god hath set forth to be a propitiation , through faith in his bloud , to declare his righteousnesse for the remission of sins that are past , through the forbearance of god. all we like sheep &c. isa. . , . in his bloud we have redemption , the forgivenesse of sinnes , ephes. . . god spared not him , but gave him &c. rom. . . this , even this alone is our righteousnesse , as to that first part of it which consists in the removall of the whole guilt of sinne , whereby we are come short of the glory of god. on this account it is , that we are assured , that none shall ever lay any thing to our charge , or condemne us : rom. . , . there being no condemnation to them that are in christ jesus : v. . we are purged by the sacrifice of christ , so as to have no more conscience of sinne , heb. . . that is , troubles in conscience about it . this wisdome is hid only in the lord jesus ; in him alone is there an attonement discovered : and give me the wisdome which shall cut all scores concerning sinne , and let the world take what remaines . but . there is yet something more required : it is not enough that we are not guilty . we must also be actually righteous : not only all sinne is to be answered for , but all righteousnesse is to be fulfilled ; by taking away the guilt of sinne , we are as persons innocent , but somthing more is required to make us to be considered as persons obedient . i know nothing to teach me that an innocent person shall goe to heaven , be rewarded , if he be no more but so . adam was innocent at his first creation , but he was to doe this , to keep the commandements before he entred into life , he had no title to life by innocency . this then moreover is required , that the whole law be fulfilled , and all the obedience performed that god requires at our hands . this is the soules second inquiry , and it finds a resolution only in the lord christ ; for if when we were enemies we were reconciled to god by the death of his son ; much more being reconciled , we shall be saved by his life . rom. . . his death reconciled us , then are we saved by his life . the actuall obedience which he yeelded to the whole law of god , is that righteousnesse whereby we are saved ; if so be we are found in him , not having on our own righteousnesse which is of the law , but the righteousnesse which is of god by faith , phil . . this i shall have occasion to handle more at large hereafter . to returne then . it is not i suppose any difficult taske , to perswade men convinced of immortality and judgement to come , that the maine of their wisdome lyes in this , even to find out such a righteousnes as will accompany them for ever , and abide the severe triall of god himself . now all the wisdome of the world is but folly , as to the discovery of this thing . the utmost that mans wisdome can doe , is but to find out most wretched , burthensome , and vexatious wayes of perishing eternally . all the treasures of this wisdome are hid in christ , he of god is made unto us wisdome , and righteousnes , cor. . . . come we to the last thing which i shall but touch upon , § . and that is judgement : the true wisdome of this also is hid in the lord christ ; i mean in particular that judgement that is for to come ; so at present i take the word in that place . of what concernment this is to us to know , i shall not speake ; it is that , whose m influence upon the sonnes of men , is the principle of their discriminating themselves from the beasts that perish neither shall i insist on the n obscure intimations of it , which are given by the present proceedings of providence in governing the world , nor that greater light of it , which shines in the threats and promises of the law. the wisdome of it , is in two regards hid in the lord jesus : , as to the truth of it : . as to the manner of it . . for the truth of it ; and so in and by him it is confirmed , and that two wayes : . by his death : . by his resurrection . . by his death : god in the death of christ , punishing and condemning sinne in the flesh of his own sonne , in the fight of men , angells and divells , hath given an abundant assurance of a righteous and universall judgement to come ; wherefore , or upon what account imaginable , could he be induced to lay such load on him , but that he will certainly reckon one day with the sons of men for all their works , wayes and walkings before him ? the death of christ is a most solemne exemplar of the last judgement . those who owne him to be the son of god , will not deny a judgement to come . . by his resurrection , act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he hath given faith and assurance of this thing to all , by raising christ from the dead , having appointed him to be the judge of all , in whom , and by whom he will judge the world in righteousnesse . and then lastly , for the manner of it ; that it shall be by him who hath loved us , and given himselfe for us , who is himselfe the righteousnesse that he requires at our hands ; and on the other side by him who hath been , in his person , grace , ways , worship , servants reviled , despised , contemned , by the men of the world , which holds out unspeakable consolation on the one hand , and terrour on the other : so that the wisdome of this also is hid in christ. and this is the second part of our first demonstration . thus the knowledge of our selves in reference to our supernaturall end , is no small portion of our wisdome . the things of the greatest concernment hereunto , are sinne , righteousnesse , and iudgement , the wisdome of all which , is alone hid in the lord jesus . which was to be proved . . the d part of of our wisdome is to walk with god ; now that one may walke with another , five things are required . § . . agreement , . acquaintance , . strength , boldnesse . . an ayming at the same end. and all these , with the wisdome of them , are hid in the lord jesus . . agreement . the prophet tells us , that two cannot walke together unlesse they be agreed , amos . . untill agreement be made there is no communion , no walking together , god and man , by nature ( or whilest man is in the state of nature ) are at the greatest enmity ; he declares nothing to us but wrath , whence we are said to be children of it , that is , borne obnoxious to it , ephes. . and whilest we remain in that condition , the wrath of god abideth on us , joh . . all the discovery that god makes of himselfe unto us , is , that he is unexpressibly provoked , and therefore preparing wrath against the day of wrath , and the revelation of his righteous judgements ; the day of his and sinners meeting , is called the day of wrath : rom. . , . neither doe we come short in our enmity against him , yea we first began it , and we continue longest in it . to expresse this enmity , the apostle tells us , that our very minds , the best part of us , are enmity against god , rom. . , and that we neither are , nor will , nor can be subject to him , our enmity manifesting it selfe by universall rebellion against him , what ever we doe that seems otherwise , is but hypocrisy or flattery , yea it is a part of this enmity to lessen it . in this state the wisdome of walking with god must needs be most remote from the soule ; he is o light , and in him is no darknesse at all : we are darknesse , and in us there is no light at all . he is life , a living god ; we are dead , dead sinners , dead in trespasses and sinne : he is holinesse and glorious in it ; we wholly defiled , an abominable thing : he is love , we full of hatred , hating and being hated . surely this is no foundation for agreement , or upon that , of walking together , nothing can be more remote then this frame from such a condition the foundation then of this , i say , is laid in christ , hid in christ , he , faith the apostle , is our peace , he hath made peace for us , ephes. . , . he slew the enmity , in his own body on the crosse , v. . . he takes out of the way the cause of the enmity that was between god and us ; sinne and the curse of the law : dan. . . he makes an end of sinne ; and that by making attonen ent for iniquity ; and he blotteth out the hand writing of ordinances , col. . . redeeming us from the curse by being made a curse for us , gal. . . . he destroys him who would continue the enmity , and make the breach wider . heb . through death he destroyd him that had the power of death , that is , the divell : and col. . spoiled principalities and powers . . he made reconciliation for the sinnes of the people , heb. . . he made by his blood an attonement with god , to turne away that wrath which was due to us , so making peace : hereupon god is said to be in christ , reconciling the world unto himselfe , cor. . . being reconciled himselfe v . he lays down the enmity on his part and proceeds to what remaines , to slay the enmity on our part , that we also may be reconciled : and this also . he doth ; for rom. . . by our lord jesus christ we doe receive the attonement , accept of the peace made and tendered , laying down our enmity to god , and so confirming an agreement betwixt us in his blood . so that through him we have an accesse unto the father ephes. . . now the whole wisdome of this agreement , without which , there is no walking with god , is hid in christ : out of him god on his part is a consuming fire : we are as stubble fully dry , yet setting our selves in battell array against that fire ; if we are brought together we are consum'd . all our approachings to him out of christ , are but to our detriment : in his blood alone have we this agreement : and let not any of us once suppose that we have taken any step in the paths of god , with him , that any one duty is accepted , that all is not lost as to eternity , if we have not done it , upon the account hereof . . there is required acquaintance also to walking together . two may meet together in the same way , and have no quarrell § . between them , no enmity , but if they are meer strangers one to another , they passe by , without the least communion together . it doth not suffice that the enmity betwixt god and us be taken away , we must also have acquaintance given us with him : our not knowing of him is a great cause & a great part of our enmity . our understandings are darkned , and we are alienated from the life of god , &c ephes. . . this also then must be added , if we ever come to walke with god , which is our wisdome . and this also is hid in the lord christ , and comes forth from him . it is true there are sundry other meanes , as his word , and his workes , that god hath given the sonnes of men , to make a discovery of himselfe unto them , and to give them some acquaintance with him , that as the apostle speakes act. . . they should seek the lord , if haply they might find ; but yet as that knowledge of god , which we have by his workes , is but very weak & imperfect , so that which we have by the word , the letter of it , by reason of our blindnesse , is not saving to us if we have no other helpe : for though that be light as the sun in the firmament , yet if we have no eyes in our heads , what can it availe us ? no saving acquaintance with him , that may direct us to walke with him can be obtained . this also is hid in the lord jesus , and comes forth from him : joh. . . he hath given us this understanding , that we should know him that is true : all other light whatever without his giving us an understanding , will not doe it . he is the true light , which lighteth every one that is enlightened joh. . luk. . . he opens our understandings that we may understand the scriptures ; none hath known god at any time , but he hath revealed him . joh. . god dwells in that light which no man can approach unto , tim. . . none hath ever had any such acquaintance with him , as to be said to have seen him , but by the revelation of jesus christ. hence he tells the pharisees , that notwithstanding all their great knowledge which they pretended , indeed they had neither heard the voyce of god at any time , nor seen his shape ioh. . . they had no manner of spirituall acquaintance with god , but he was unto them as a man whom they had never heard , nor seen . there is no acquaintance with god , as love , and full of kindnesse , patience , grace and pardoning mercy , on which knowledge of him alone we can walke with him , but only in christ ; but of this fully before . this then also is hid in him . . there must moreover be a way wherein we must walke with god : god did at the beginning assigned us a path to walke in with him : even the path of innocency and exact holinesse in a covenant of workes . this path by sinne , is so filled with thornes and briers , so stopped up by curses and wrath , that no flesh living can take one step in that path : a new way for us to walke in , must be found out , if ever we think to hold communion with god. and this also lys upon the former account . it is hid in christ : all the world cannot , but by and in him , discover a path , that a man may walke one step with god in . and therefore the holy ghost tells us , that christ hath consecrated , dedicated , and set apart for that purpose , a new and living way into the holyest of all , heb. . . a new one , for the first old one was uselesse , a living one , for the other is dead : therefore saith he v. . let us draw neer ; having a way to walke in , let us draw neere . and this way that he hath prepared is no other but himselfe , ioh. . . in answer to them , who would goe to the father , and hold communion with him , he tells them , i am the way and no man cometh to the father , but by me . he is the medium of all communication between god and us : in him we meet , in him we walke : all influences of love , kindesse , mercy , from god to us , are through him ; all our returnes of love , delight , faith , obedience unto god , are all through him . he being that one way , god so often promiseth his people : and it is a glorious way , isa. . . an high way , a way of holinesse , a way that none can erre in , that once enter it ; which is further set out isa. . . all other ways , all paths but this , go down to the chambers of death : they all lead to walke contrary to god. . but suppose all this , that agreement be made , acquaintance given , and a way provided , yet if we have no strength § . to walke in that way , what will all this availe us ; this also then must be added , of our selves we are of no strength , rom. . . poore weakelings , not able to goe a step in the ways of god : when we are set in the way either we throw our selves down , or temptations cast us down ; and we make no progresse : and the lord iesus tells us plainely , that without him we can doe nothing ioh. . . not any thing at all , that shall have the least acceptation with god. neither can all the creatures ; in heaven & earth yeild us the least assistance . mens contending to do it in their own power , comes to nothing : this part of this wisdome also is hid in christ. all strength to walke with god , is from him ; i can doe all things through christ that strengthneth me , saith saint paul , phil. . . who denys that of our selves we have any sufficiency cor. . . we that can doe nothing in our selves , we are such weaklings , can doe all things in jesus christ , as giants ; and therefore in him , we are , against all oppositions in our way , more than conquerours , rom. . . and that because from his fullnesse , we receive grace for grace , joh. . . from him have we the spirit of life and power , whereby , he beares us , as on eagles wings swiftly , safely , in the paths of walking with god. any step that is taken in any way , by strength that is not immediately from christ , is one step towards hell. he first takes us by the arme and teaches us to goe , untill he lead us on to perfection . he hath milke and strong meat , to feed us , he strengthens us , with all might , and is with us in our running the race that is set before us . but yet . whence should we take this confidence as to walke with § . . heb. . . god ; even our god , who is a consuming fire ? was there not such a dread upon his people of old , that it was taken for granted among them , that if they saw god , at any time , it was not to be endured , they must dye ? can any but with extreame horrour , think of that dreadfull appearance , that he made unto them of old upon mount sinai ; untill moses himself who was their mediator , said i exceedingly feare , and quake heb. . . and all the people said , let not god speake with us , least we dye exod. . . nay though men have apprehensions of the goodnesse and kindnesse of god , yet upon any discovery of his glory , how doe they tremble and are filled with dread and astonishment ? hath it not been so with the choisest of his saints , heb. . . isa. . . job . . , . whence then , should we take to our selves this boldnesse to walke with god ? this the apostle will informe us in heb. . it is by the blood of jesus ; so ephes. . in him we have boldnesse ; and accesse with confidence , not standing a farre off , like the people at the giving of the law , but drawing nigh to god with boldnesse , and that upon this account . the dread and terrour of god , entred by sinne . adam had not the least thought of hiding himselfe untill he had sinned . the guilt of sinne being on the conscience , and this being a common notion left in the hearts of all , that god is a most righteous revenger thereof ; this fills men with dread and horrour at an apprehension of his presence , fearing that he is come to call their sinnes to remembrance . now the lord jesus by the sacrifice and the attonement that he hath made , hath taken away this conscience of sinne ; that is , a dread of revenge from god , upon the account of the guilt thereof . he hath removed the slaying sword of the law , and on that account gives us great boldnesse with god ; discovering him unto us now , no longer as a revenging judge , but as a tender , mercifull , and reconciled father , moreover , wherereas there is on us by nature a spirit of bondage , filling us with innumerable tormenting feares , he takes it a way , and gives us the spirit of adoption , whereby we cry abba father , & behave our selves with confidence and gracious boldnesse as children : for where the spirit of god is , there is liberty cor. . . that is , a freedome from all that dread and terrour , which the administration of the law brought with it . now as there is no sinne that god will more severely revenge then any boldnesse that man takes with him out of christ , so there is no grace more acceptable to him then that boldnesse , which he is pleased to afford us in the blood of jesus . there is then . but one thing more to adde , and that is , that two cannot walke together , unlesse they have the same designe in hand , § . and ayme at the same end ; this also in a word , is given us in the lord jesus . the end of god is the advancement of his own glory : none can ayme at this end , but only in the lord jesus . the summe of all is , that the whole wisdome of our walking with god , is hid in christ , and from him only to be obtained , as hath been manifest by an enumeration of particulars . and so have i brought my first demonstration of what i § . intended unto a close , and manifested that all true wisdome and knowledge is laid up in , and laid out by the lord jesus ; and this by an induction of the chiefe particular heads of those things wherein confessedly our wisdome doth consist : i have but one more to adde , and therein i shall be briefe . secondly then i say , this truth will be further manifested by the consideration of the insufficiency and vanity of any thing else , that may lay claime , or pretend to a title to wisdome . there be two things in the world , that doe passe under this account , the one is learning or literature ; . skill and knowledge of arts , sciences , tongues , with the knowledge of the things that are past . . prudence and skill for the mannagement of our selves in reference to others , in civill affaires , for publique good , which is much the fairest flower , within the border of natures garden . now concerning both these , i shall briefly evince ; . that they are utterly insufficient for the compassing and obtaining of those particular ends , whereunto they are designed . . that both of them in conjunction , with their utmost improvement , cannot reach the true generall end of wisdome ; both which considerations will set the crowne in the issue upon the head of jesus christ. begin we with the first of these , and that as to the first particular . § . learning it selfe , if it were all in one man , is not able to compasse the particular end whereto it is designed , which writes vanity and vexation upon the forehead thereof . the particular end of literature , ( though not observed by many , mens eyes being fixed on false ends , which compells them in their progresse aberrare a scopo is none other , but to remove some part of that curse which is come upon us by sinne . learning , is the product of the soules strugling with the curse for sin . adam at his first creation , was compleatly furnished with all that knowledge ( excepting only things not then in being , neither in themselves , nor any naturall causes , as that which we now call tongues , and those things that are the subject of story ) as farr as it lyes in a needfull tendency to the utmost end of man , which we now presse after . there was no streitnesse , much lesse darknesse upon his understanding , that should make him sweat for a way to improve , & make out those generall conception of things which he had . for his knowledge of nature , it is manifest from his imposition of suitable p names to all the creatures ( the particular reasons of the most of which to us are lost ) wherein from the approbation given of his nomination of things in the scripture , and the significancy of what yet remaines evident , it is most apparent , it was done upon a cleare acquaintance with their natures . hence plato could observe that he was most wise that first imposed names on things , yea had more than humane wisedome . were the wisest man living , yea a generall collection of all the wise men in the world , to make an experiment of their skill and learning , in giving names to all living creatures suitable to their natures , and expressive of their qualitys , they would quickly perceive the losse they have incurred . adam was made perfect , for the whole end of ruling the creatures , and living to god for which he was made ; which , without the knowledge of the nature of the one , and the will of the other , he could not be . all this being lost by sinne , a multiplication of tongues also being brought in as a curse for an after rebellion , the whole design of learning is but to disintangle the soule from this issue of sinne . ignorance , darknesse and blindnesse is come upon the understanding ; acquaintance with the workes of god , spirituall and naturall , is lost ; strangnesse of communication is given by multiplication of tongues . tumultuating of passions and affections , with innumerable darkning prejudices , are also come upon us . to remove and take this away , to disintangle the minde in its reasonings , to recover an acquaintance with the workes of god , to subduct the soule from under the effects of the curse of division of tongues , is the aime and tendance of literature . this is the aliquid quo tendit . and he that hath any other aime in it ; passim sequitur corvum testaque lutoque . now not to insist upon that vanity and vexation of spirit , with the innumerable evills where with this enterprize is attended , this is that i only say , it is in it selfe , no way sufficient for the attainment of its end , which writes vanity upon its forehead with characters not to be obliterated . to this purpose , i desire to observe these two things . . that the knowledge aymed at to be recovered , was given unto man in order to his walking with god , unto that supernaturall § . end whereunto he was appointed . for after he was furnished with all his endowments , the law of life and death was given to him , that he might know wherefore he received them . therefore knowledge in him was spiritualized , and sanctified , even that knowledge which he had by nature , in respect of its principle , and end , was spirituall . . that the losse of it , is part of that curse which was inflicted on us for sinne . what ever we come short in of the state of the first man in innocency , whether in losse of good , or addition of evill , it is all of the curse for sinne . besides ! that blindnesse , ignorance , darknesse , deadnesse , which is every where ascribed to us in the state of nature , doth fully comprize that also whereof we speake . on these two considerations it is most apparent , that learning , can no way of it selfe attaine the end it aymeth at . for § . . that light which by it is discovered , ( which the lord knows is very little , weake , obscure , imperfect , uncertaine , conjecturall , for a great part only enabling men to quarrell with , and oppose one another , to the reproach of reason , yet i say , that which is attain'd by it , ) is not in the least measure by it spiritualized , or brought into that order of living to god , and with god , wherein at first it lay . this is wholy beyond its reach . as to this end , the apostle assures us , that the utmost issue that men come to , is darkenesse and folly : rom. . , g who knows not the profound enquiries , the subtile disputations , the accute reasonings , the admirable discoverys of socrates , plato and aristotle and others ? what , as to the purpose in hand did they attaine by all their studdys and endeavours ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the apostle , they became fooles . he that by generall consent beares the crown , of reputation for wisedome from them all , with whom to have lived was counted an inestimable happinesse , dyed like a foole , sacrificing a cock to aesculapius . and another , that jesus christ alone is the true light that lighteth us joh. . . and there is not any that hath any true light but what is imdiately from him . after all the learning of men , if they have nothing else , they are still naturall men and perceive not the things of god. their light is still but darknesse , and how great is that darknesse ? it is the lord jesus alone who is annointed to open the eyes of the blind . men cannot spiritualize a notion , nor lay it in any order , to the glorifying of god. after all their indeavours they are still blind and darke , yea darkenesse it selfe , knowing nothing as they should . i know how the men of these attainments are apt to say , are we blind also ? with great contempt of others ; but god hath blasted all their pride ; where ( saith he ) is the wise ? where the scribe &c. cor. . . i shall not adde what paul hath further cautioned us to the seeming condemning of t t philosophy as being fitted to make spoyle of soules ; nor what tertullian with some other of the ancients have spoken of it ; being very confident , that it was the abuse and not the true use and advantage of it , that they opposed . but . the darkenesse and ignorance that it strives to remove , being come upon us as a curse , it is not in the least measure , as it is a curse , able to remove it or take it away . he that hath attained to the greatest height of literature , yet if he hath nothing else , if he have not christ , is as much under the curse of blindnesse , ignorance , stupidity , dulnes , as the poorest , silliest soule in the world . the curse is only removed in him who was made a curse for us . every thing that is penall is taken away only by him , on whom all our sinnes did meet in a way of punnishment , yea upon this account . the more abilityes the mind is furnished withall , the more it closes with the curse , and strengthens it selfe to act its enmity against god. all that it receives doth but helpe it to set up high thoughts and imaginations against the lord christ. so that this knowledge comes short of what in particular it is designed unto , and therefore cannot be that solid wisedome we are enquiring after . there be sundry other things whereby it were easy to blurre the countenance of this wisedome , and from its intricacy , difficulty , uncertainty , unsatisfactorinesse , betraying its followers into that which they most professe to avoid , blindnesse and folly , to write upon it vanity and vexation of spirit i hope i shall not need to adde any thing to cleare my selfe for not giving a due esteem and respect unto literature , my intendment being only to cast it down at the feet of jesus christ , and to set the crowne upon his head . . neither can the second part of the choisest wisedome out of christ attaine the peculiar end whereunto it is appointed ; and that is prudence in the mannagement of civill affaires , then which no perishing thing is more glorious , nothing more usefull for the common good of humane kind . now the immediate end of this prudence is to keep the rationall world in bounds and order , to draw circles about the sonnes of men , and to keep them from passing their alotted bounds and limits , to the mutuall disturbance and destruction of each other . all manner of trouble and disturbance ariseth from irregularity ; one man breaking in upon the rights , usages , interests , relations of another , sets this world at variance . the summe and aime of all wisdome below is , to cause all things to move in their proper sphere , whereby it would be impossible there should be any more enterfering , then is in the celestiall orbes , notwithstanding all their divers and various motions ; to keep all to their own alotments , within the compasse of the lines that are fallen unto them is the speciall end of this wisedome . now it will be a very easy taske to demonstrate , that all civill prudence , whatever , ( besides the vexation of its attainment , * and losse being attained ) is no way able to compasse this end . the present condition of affaires throughout the world , as also that of former ages , will abundantly testify it , but i shall further discover the vanity of it for this end , in some few observations ; and the . first is , that through the righteous judgement of god lopping off the top , flowers of the pride of men , it frequently comes to passe , that those who are furnished with the greatest abilities in this kind , do lay them out to a direct contrary end , unto that which is their proper naturall tendency and ayme , from whom ( for the most part ) are all the commotions , in the world ; the breaking up of bounds , setting the whole frame of nature on fire ; is it not from such men as these ? were not men so wise , the world perhaps would be more quiet , when the end of wisedome is to keep it in quietnesse . this seems to be a curse that god hath spread upon the wisedome of the world in the most in whom it is , that it shall be employed in direct opposition to its proper end . . that god hath made this a constant path towards the advancement of his own glory ; even to leven the wisedome and the councells of the wisest of the sonnes of men , with solly and madnesse , that they shall in the depth of their pollicy advise things for the compassing of the ends they doe propose , as unsuitable as any thing that could proceed out of the mouth of a child or a foole , and as directly tending to their own disappointment and ruine as any thing that could be invented against them . he destroyes the wisedome of the wise , and brings to nothing the understanding of the prudent , cor. . . this he largely describes is. . , , , . drunkennesse and staggering is the issue of all their wisedome : and that upon this account , the lord gives them the spirit of giddinesse . so also job . . , , . they meet with darkenesse in the day time : when all things seem cleare about them , and a man would wonder how men should misse their way , then will god make it darkenesse to such as these ; so psal. . . hence god as it were sets them at worke , and undertakes their disappointment , isa . , . goe about your councells saith the lord , and i will take order that it shall come to nought . and psal. . , ; when men are deep at their plots and contrivances , god is said to have them in derision , to laugh them to scorne ; seeing the poor wormes industriously working out their own ruine . never was this made more cleare , then in the days wherein we live ; scarsely have any wise men been brought to destruction but it hath evidently been through their own folly : neither hath the wisest councell of most , been one jot better then madnesse . . that this wisedome which should tend to universall quietnesse , hath allmost constantly given universall disquietnesse unto themselves , in whom it hath been most eminent . in much wisedome is much griefe ; ecles . . . and in the issue , some of them have made away with themselves , as ahithophel , & the most of them have been violently dispatched by others . there is indeed no end of the folly of this wisdome . the great men of the world carry away the reputation of it : really it is found in few of them . they are for the most part common events , whereunto they contribute not the least mite , which are ascribed to their care , vigilancy and foresight . mean men that have learned to adore what is above them , reverence the meetings and conferences of those who are in greatnesse and esteem . their weaknesse and folly is little known ; where this wisedome hath been most eminent , it hath dwelt so close upon the borders of atheisme , been attended with such falsenesse and injustice , that it hath made its possessors : wicked and infamous . i shall not need to give any more instances to manifest the insufficiency of this wisedome for the attainning of its own peculiar , and immediate end. this is the vanity of any thing whatever , that it comes short of the marke it is directed unto . it is farre then from being true and solid wisedome , seeing on the forehead thereof you may read disappointment . and this is the first reason why true wisedome cannot consist in either of these , because they come short even of the particular and immediate ends they ayme at . but . both these in conjunction , with their utmost immprovement , are not able to reach the true generall end of wisedome . this assertion § . also falleth under an easy demonstration ; and it were a facile thing to discover their disabilility and unsuitablenesse for the true end of wisedome : but it is so professedly done by him who had the largest portion of both of any of the sornes of men ( solomon in his preacher ) that i shall not any further , insist upon it . to draw then unto a close ; if true and solid wisedome is not in the least to be found amongst these , if the pearle be not bid in this feild , if these two are but vanity & disappointment , it cannot but be to no purpose to seek for it in any thing else below , these being amongst them incomparably the most excellent , and therefore with one accord let us set the crown of this wisedom on the head of the lord jesus . let the reader then in a few words take a view of the tendency of this whole digression . to draw our hearts to the more cheerfull entertainment of , and delight in the lord jesus , is the ayme thereof . if all wiseome be laid up in him , and by an interest in him only to be attained ; if all things beside him and without him , that lay claime thereto , are folly and vanity , let them that would be wise learne where to repose their soules . chap. iv. of communion with christ in a conjugall relation in respect of consequentiall affections . his delight in his saints first insisted on . isa. . . cant. . . prov. . . instance of christs delight in believers . he reveales his whole heart to them . joh. . , . himselfe joh. . . his kingdome . enables them to communicate their mind to him , giving them : assistance : a way : boldnesse : rom. . , . the saints delight in christ : this manifested : cant. . . chap. . . chap. . , , , , . opened . their delight in his servants and ordinances of worship for his sake . the conmunion begun , as before declared , between christ and the soule , is in the next place carryed on § . by suitable consequentiall affections ; affections suiting such a relation . christ having given himselfe to the soule , loves the soule ; and the soule having given it selfe unto christ , loveth him also . christ loves his own , yea he loves them to the end . joh. . v. . and the saints they love christ , they love the lord jesus christ in sincerity , ephes. the last . now the love of christ wherewith he follows his saints consists in these foure things , . delight . . valuation . . pity or compassion . . bounty . the love also of the saints unto christ may be referred to these four heads ; . delight . . valuation . . chastity . . duty . two of these , are of the same kind ; and two distinct : as is required in this relation , wherein all things stand not on equall termes . . the first thing on the part of christ is delight . delight is the § . , flowing of love & joy : the a rest and complacence of the mind , in a suitable desireable good enjoyed . now christ delights exceedingly in his saints ; as the bridegroome rejoyceth over the bride , so shall thy god rejoyce over thee , is. . hence he calleth the day of his espousals , the day of the gladnesse of his heart can. . it is known that usually this is the most immixed delight , that the sons of men are in their pilgrimage made partakers of . the delight of the bridegroome in the day of his espousalls is the height of what an expression of delight can be carried unto . this is in christ answerable to the relation he takes us into . his heart is glad in us , without sorrow . and every day whilst we live is his wedding day . it is said of him . zeph. . . the lord thy god in the midst of thee ( that is dwelling amongst us taking our nature joh. . . ) is mighty , he will save , he will rejoyce over thee with joy , he will rest in his love , he will joy over thee with singing : which is a full description of delight in all the parts of it ; joy ; and exaltation , rest and complacence . i rejoyced ( said he ) in the habitable parts of the earth , and my delights were with the sons of men . prov. . . the thoughts of communion with the saints , were the joy of his heart from eternity . on the compact and agreement that was between his father and him , that he should divide a portion with the strong , and save a remnant for his inheritance , his soule rejoyced in the thoughts of that pleasure and delight , which he would take in them , when he should actually take them into communion with himselfe . therefore in the preceding verse it is said he was by him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; say we as one brought up with him : alumnus : the render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the latine with most other translations , cuncta componens , or disponens . the word taken actively signifye ; him whom another takes into his care to breed up , and disposeth of things for his advantage : so did christ take us then into his care , and rejoyced in the thoughts of the execution of his trust . concerning them he saith , here will i dwell , and here will i make my habitation for ever for , them hath he chosen for his temple and his dwelling place , because he delighteth in them . this makes him take them so nigh himselfe in every relation . as he is god , they are his temple . as he is a king , they are his subjects ; he is the king of saints ; as he is a head , they are his body , he is the head of the church ; as he is a first borne he makes them his brethren , he is not ashamed to call them brethren . i shall choose out one particular from among many as an instance for the proof of this thing : and that is this , christ § . reveales his secrets , his minde unto his saints , and enables them to reveale the secrets of their hearts to him . an evident demonstration of great delight . it was sampsons carnall delight in dalilah , that prevailed with him to reveale unto her those things which were of greatest concernment unto him : he will not hide his minde from her , though it cost him his life . it is only a bosome friend unto whom we will unbosome our selves . neither is there possible a greater evidence of delight in close communion , then this , that one will reveale his heart unto him whom he takes into society , and not entertaine him with things common and vulgarly known . and therefore have i chose this instance from amongst a thousand that might be given of this delight of christ in his saints . he then communicates his minde unto his saints , and unto them only : his minde , the councell of his love , the thoughts of his § . heart , the purposes of his bosome for our eternall good . his minde ; the ways of his grace , the workings of his spirit , the rule of his scepter , and the obedience of his gospell . all spirituall revelation is by christ. he is the true light that inlightneth every man that commeth into the world . john . . he is the day spring , the day starre , and the sun so that it is impossible any light should be but by him ; from him it is , that the secret of the lord is with them that feare him , and he shewes them his covenant . psal. . v. . as he expresses it at large , joh. . , b ye are my friends if yee doe whatsoever i command you : hence forth i call you not servants , for the servant knoweth not what his lord doth , but i have called you friends , for * all things that i have heard of my father . i have made known unto you : he makes them as his friends and useth them as friends , as bosome friends , in whom he is delighted . he makes known all his minde unto them , every thing that his father hath committed to him as mediator , to be revealed , act. . . and the apostle declares how this is done . cor. . , . he hath revealed these things to us by his spirit , for we have received him that we might know the things that are freely given us of god. he sends us his spirit ( as he promised ) to make known his minde unto his saints , and to lead them into all truth ; and thence the apostle concludes , we have known the minde of christ v. . for he useth us as friends and declareth it unto us . joh. . . there is not any thing in the heart of christ wherein these his friends are concerned , that he doth not reveale to them . all his love , his goodwill , the secrets of his couenant , the paths of obedience , the mistery of faith is told them . and all this is spoken in opposition to unbelievers , with whom he hath no communion . these know nothing of the mind of christ as they ought : the naturall man receiveth not the things that are of god , cor : . . there is a wide difference between understanding the doctrine of the scripture as in the letter , and a true knowing the minde of christ. this we have by speciall unction from christ. joh. . . we have an unction from the holy one , and we know all things , ioh. . last . now the things which in this communion christ reveales § . to them that he delights in , may be referred to these two heads . himselfe . . his kingdome . . himselfe , john . . he that loveth me shall be loved of my father ; and i will love him and will manifest my selfe unto him ; manifest my selfe in all my graces , desireablenesse and lovelinesse ; he shall know me as i am , and such i will be unto him , a saviour , a redemer , the chiefest of ten thousand . he shall be acquainted with the true worth and value of the pearle of price : let others looke upon him as having neither forme nor comelinesse , as noe way desireable , he will manifest himselfe and his excellencyes unto them in whom he is delighted , that they shall see him altogether lovely . he will vaile himselfe to all the world , but the saints with d open face shall behold his beauty , and his glory , and so be translated to the image of the same glory as by the spirit of the lord cor. . . . his kingdome ; they shall be acquainted with the government of his spirit in their hearts , as also with his rule , and the administration of authority in his word , and among his churches . thus , in the first place doth he manifest his delight in his saints , he communicates his secrets unto them . he gives them to know his person , his excellencys , his grace , his love , his kingdome , his will , the riches of his goodnesse , and the bowels of his mercy more and more , when the world shall neither see , nor know any such thing . . he enables his saints to communicate their mind , to reveale § . their soules unto him , that so they may walke together as intimate friends ; christ knows the minds of all . he knows what is in man , and needs not that any man testify of him : joh. . . he searcheth the hearts and trieth the reines of all revel . . . but all know not how to communicate their minde to christ. it wil not availe a man at all , that christ knows his minde ; for so he doth of every one whether he will or no : but that a man can make his heart known unto christ , this is consolation . hence the prayers of the saints are e incense , odours , and those of others are f howling , cutting off a dogs necke , offering of swines blood , an abomination unto the lord. now three things are required to enable a man to communicate his heart unto the lord jesus . . assistance for the worke , for of our selves we cannot doe it . and this the saints have by the spirit of jesus , rom. , . likewise the spirit helpeth our infirmities , for we know not what we should pray for as we ought , but the spirit it selfe maketh intercession for us with groanings that cannot be uttered . and he that searcheth the hearts knoweth what is the minde of the spirit , because he maketh intercession for the saints according to the will of god. all indeavours , all attempts for communion with god , without the supplyes of the spirit of supplications , without his effectuall working in the heart , is of no value nor to any purpose . and this opening of our hearts and bosomes to the lord jesus is that wherein he is exceedingly delighted . hence is that affectionate call of his unto us , to be treating with him on this account chap. . . o my dove that art in the secret places of the staires , let me see thy countenance , let me heare thy voyce , for sweet is thy voyce and thy countenence is comely . when the soule on any account , is driven to hide its selfe , in any neglected condition , in the most unlikely place of abode , then doth he call for this communication of its selfe by prayer to him , for which he gives the assistance of the spirit mentioned . a way whereby to approach unto god with our desires . § . this also we have by him provided for us : joh. . , . thomas saith unto jesus , lord we know not whether thou goest , and how can we know the way ? jesus saith unto him , i am the g way , no man commeth unto the father but by me . that way which we had of going unto god at our creation , is quite shut up by sinne . the sword of the law which hath fire put into it by sinne , turnes every way to stop all passages unto communion with god. jesus christ hath consecrated a h new and living way ( for the saints ) through the vaile , that is to say the flesh , heb. . he hath consecrated and set it apart , for believers , and for them alone . others pretend to goe to god with their prayers , but they come not nigh him . how can they possibly come to the end , who go not in the way ? christ only is the way to the throne of grace , none comes to god but by him . by him we have an accesse in one spirit unto the father . ephes. . v. . these two things then the saints have for the opening of their hearts at the throne of grace , assistance and a way . the assistance of the spirit , without which they are nothing , and the way of christs mediation , without which god is not to be approached unto . . boldnesse to goe unto god. the voice of sinners in themselves , § . if once acquainted with the terrour of the lord is , who among us shall dwell with the devouring fire ? who among us shall inhabit with everlasting burnings ? isa. v. , and no marvell ; i shame and trembling before god are the proper issues of sinne . god will revenge that carnall , atheisticall boldnesse which sinners out of christ doe use towards him . but we have now , boldnesse to enter into the holiest by the blood of jesus : by a new and living way which he hath consecrated for us through the vaile , that is to say his flesh , and having a high priest over the house of god , we may draw neare with a true heart in full assurance of faith , heb. , . the truth is , such is the glory and terrour of the lord , such the infinite perfection of his holinesse , that on cleare sight of it , it will make the soul conclude , that of its selfe , it h cannot serve him , nor will it be to any advantage , but adde to the fiercenesse of his destruction , once to draw nigh to him . it is in christ alone , and on the account alone of his oblation and intercession , that we have any boldnesse to approach unto him . and these . advantages have the saints of communicating their minds unto the lord christ , which he hath provided for them because he delights in them . to touch a little by the way , because this is of great importance , § . i will instance in one of these , as i might in every one , that you may see the difference between a spirituall revealing of our minds unto christ , in this acceptable manner , and that praying upon conviction which others practice : and this shall be from the first , viz. the assistance we have by the spirit . . the spirit of christ reveales to us our own wants , that we may reveale them unto him : we know not what &c. rom. . . no teachings under those of the spirit of god are able to make our soules acquainted with their own wants , its burdens , its temptations . for a soul to know its wants , its infirmities , is a heavenly discovery . he that hath this x assistance , his prayer is more then half made before he begins to pray . his conscience is affected with what he hath to do : his mind & spirit contend within him , there especially where he finds himself most streightned . he brings his burden on his shoulders , & unloads himself on the lord christ. he finds ( not by a perplexing conviction , but an holy sence & wearinesse of sin ) where he is dead , where dull and cold , wherein unbelieving , wherein ttempted above all his strength , where the light of gods countenance is wanting . and all these the soule hath a sense of , by the spirit , an unexpressible sence and experience . without this , prayer is not prayer : l mens voyces may be heard but they speake not in their hearts . sence of want , is the spring of desire : naturall of naturall ; spirituall of spirituall . without this sence given by the holy ghost , there is neither desire nor prayer . d the expressions , or the words of such persons , come exceeding short of the labouring of their hearts ; and therefore in , ( and after ) their supplications , the spirit makes intercession with sighes and groanes that cannot be m uttered . some mens words goe exceedingly beyond their hearts . did their spirits come up to their expressions , it were well . he that hath this assistance , can provide no clothing that is large and broad enough to set forth the desires of his heart ; and therefore in the close of his best , and most fervent supplications , such a person finds a double dissatisfaction in them . first , that they are not a righteousnesse to be rested on that if god should n marke what is in them amisse , they could not abide the triall . . that his heart in them is not powred out , nor delivered in any proportion to the holy desires and labourings that were conceived therein ; though they may in christ have great refreshment by them . the more they speak , the more they find they have left unspoken . d the intercession of the saints thus assisted , is according to § . the mind of god ; that is , they are guided by the spirit to make requests for those things unto god , which it is his will they should desire : which he knowes to be good for them , usefull and suitable to them , in the condition wherein they were . there are many wayes , whereby we may know when we make our supplications according to the will of god : i shall instance only in one : that is , when we doe it according to the promise . when our prayers are regulated by the promise , we make them according to the will of god : so david ps. . . remember the words wherein thou hast caused me to put my trust . he prayes , and regulates his desire by the word of promise , wherein he had trusted . but yet , men may aske that which is in the promise , and yet not have their prayers regulated by the promise : they may pray for what is in the promise , but not as it is in the promise , so james saies , some aske and receive not , because they aske amisse , to spend it on their lusts : ch : . . though the things which god would have us aske , be requested , yet if not according as he would have us doe it , we ask amisse , two things are required , that we may pray for the things in the promise , as they are in the promise . . that we look upon them as promised , and promised in christ ; that is , that all the reason we have , whence we hope for attaining the things we ask for , is from the mediation and purchase of christ , in whom all the promises are yea and amen . this it is , to aske the father in christs name ; god as a father , the fountaine , and christ as the procurer of them . . that we aske for them for the end of the promise : not to spend on our lust , when we ask pardon for sinne , with secret o reserves in our hearts to continue in sinne , we aske the choysest mercy of the covenant , to spend it on our lusts. the end of the promise the apostle tells us cor : . . having th●se promises , let us cleanse our selves from all pollution of flesh and spirit , perfecting holinesse in the feare of god. when we aske what is in the promise , as it is in the promise , to this end of the promise , our supplications are according to the will of god. and this is the first conjugall affection that christ exerciseth towards believers ; he delights in them : which that he doth is evident , as upon other considerations innumerable , so from the instance , given . in returne hereunto , for the carrying on of the communion between them , the saints delight in christ : he is their joy , their § . , crowne , their rejoycing , their life , food , health , strength , desire , righteousnesse , salvation , blessednesse : without him they have nothing , in him they find all things , gal. . . god forbid that i should rejoyce , save in the crosse of christ. he hath from the foundation of the world , been the hopes , expectation , desire , and delight of all believers . the promise of him was all , ( and it was enough ) that god gave adam in his unexpressible distresse , to relieve and comfort him , gen. . . eve perhaps supposed that the promised seed had been borne in her first borne , when she said , i have gotten a man from the lord , so most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting the th case ; and this was the matter of her joy , gen : . . lamech having noah given to him as a type of christ , and salvation by him , cries out , this same shall comfort us concerning our work , and the toyle of our hands , because of the ground which the lord hath cursed , gen. . . he rejoyces in him who was to take away the curse , by being made a curse for us . when abraham was in the height of his glory , returning from the conquest of the kings of the east , that came against the confederate kings of the vale of sodome , god appears to him with a glorious promise , gen. . . feare not abraham , i am thy shield , and thy exceeding great reward . what now could his soule more desire ? alas he cryes ( as reuben afterwards upon the losse of ioseph ) the child is not , and whither shall i goe ? v. . lord god what wilt thou give mee , seeing i goe childlesse ? thou hast promised , that in my seed shall all the earth be blessed , if i have not that seed , ah what will all other things doe me good ? thence it is said that he rejoyced to see the day of christ ; he saw it and was glad , joh. . . the thoughts of the coming of christ , which he looked on at the distance of years , was the joy and delight of his heart . jacob blessing his sons , lifted up his spirit when he comes to iuda , in whom he considered the shilo to come , gen. . , and a little after , wearied with the foresight and consideration of the distresses of his posterity , this he diverts to for his reliefe , as that great delight of his soule , i have waited for thy salvation o god : for him who was to be the salvation of his people . but it would be endlesse to instance in particulars : old si meon summs up the whole : christ , is gods salvation , and israels glory : luk. . , . and what ever was called the glory of old , it was either himselfe , or a type of him . the glory of man is their delight ▪ hence haggai . . he is called the desire of all nations : him whom their soule loves and delights in , desire , and long after . so is the saints delight in him made a description of him by way of eminence , mal. . . the lord whom ye seek shall suddenly come to his temple , even the messenger of the covenant whom ye delight in . he whom yee seeke , whom you delight in , is the description of christ : he is their delight and desireable one , the person of their desire . to fixe on something in particular . in that patterne of communion with jesus christ , which we have in the canticles , this is abundantly insisted on . the spouse tells us , that she sitts downe under his shadow with great delight , ch . . . and this delight to be vigorous and active , she manifests severall waies , wherein we should labour to find our hearts in like manner towards him . . by her exceeding great care to keep his company and society , § . when once she had obtained it , ch . . . i charge you , o yee daughters of hierusalem , by the roes , and by the hinds of the field , that ye stirre not up , nor awake my beloved untill he please . having obtained sweet communion with christ , described in the verses foregoing , of which before , here she expresseth her delight in it , and desire of the continuance of it : and therefore following on the allusion formerly insisted on , she speaks as one would doe to her companion , that had rest with one she loved : i charge you by all that is deare to you , by the things you most delight in , which among the creatures are most lovely , all the pleasant and desireable things that you can think of , that you disturbe him not : the summe of her ayme and desire is , that nothing may fall out , nothing of sinne or provocation happen that may occasion christ to depart from her , or to remove , from that dispensation wherein he seemed to take that rest in her . o stirre him not up untill he please , that p is , never , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , love its selfe : in the abstract to expresse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or earnest affection , for so that word is often used : when once the soule of a believer hath obtained sweet and reall communion with christ , it looks about him , watcheth all temptations , all wayes whereby sinne might approach , to disturbe him in his enjoyment of his deare lord and saviour , his rest and desire . how doth it charge it selfe , not to omit any thing , not to doe any thing , that may interrupt the communion obtained . and because the common entrance of temptations , which tend to the disturbance of that rest and complacency which christ takes in the soule , is from delightfull diversions from actuall communion with him , therefore is desire strong and active , that the companions of such a soule , those with whom it doth converse , would not by their proposalls or allurements , divert it into any such frame , as christ cannot delight , nor rest in . a believer that hath gotten christ in his armes , is like one that hath found great spoyles , or a pearle of price . he looks about him every way , and feares every thing , that may deprive him of it . riches make men watchfull ; and the actuall sensible possession of him , in whom are all the riches and treasure of god , will make men look about them for the keeping of him . the line of choysest communion , is a line of the greatest spirituall solicitousnesse : carelesnesse , in the enjoyment of christ pretended , is a manifest evidence of a false heart . . the spouse manifests her delight in him , by her utmost impatience of his absence , with g desires still of nearer communion with him , ch . . . set me as a seale upon thine heart , as a seale upon thine arme , for love is strong as death , jealousy is cruell as the grave , the coales thereof are coales of fire , which hath a most vehement flame . the allusion is doubtlesse from the high priest of the jewes , in his spirituall representation of the church before god. he had a brestplate which he is said to weare on his heart , exod. , . wherein the names of the children of israel were ingraven after the manner of seales or signets , and he bare them for a memoriall before the lord. he had the like also upon his shoulder , or on his armes , v. , . both representing the priesthood of christ , who bears the names of all his , before his father , in the holiest of holies , heb. . . now the seale on the heart , is neare , inward , tender , love , and care , which gives an impression and image on the heart of the thing so loved . set me , saith the spouse , as a seale upon thine heart ; let me be constantly fixed in thy most tender and affectionate love ; let me alwaies have a place in thine heart , let me have an engraving , a mighty impression of love upon thine heart , that shall never be oblitterated . the soule is never satisfied with thoughts of christs love to it . oh that it were more , that it were more , that i were as a seale on his heart , is its language . the soule knows indeed on serious thoughts , that the love of christ is inconceivable , and cannot be increased , but it would faine work up its selfe to an apprehension of it ; and therefore she addes here , set me as a seale upon thine arme ; the heart is the fountaine , but close and hidden ; the arme is manifestation and power . let , saith the spouse , thy love be manifested to me in thy tender & powerfull perswasion of me . two things are evident in this request ; the continuall mindfulnesse of christ of the soule , as having its condition still in his eye , engraven on his arme , isai. . , . with the exalting of his power for the preservation of it , sutable to the love of his heart unto it , and the manifestation of the hidden love and care of the heart of christ , unto the soule , being made visible on his arme , or evident by the fruits of it . this is that which shee would be assured of ; and without a sence whereof , there is no rest to be obtained . the reason she gives of this earnestnesse in her supplications , is that which principally evinces her delight in him . love is strong as death , jealousy is cruell as the grave , or hard as hell. this is the intendment of what is so loftily set out by so many metaphors in this & the following verse . i am not able to beare the workings of my love to thee ; unlesse i may allways have society and fellowship with thee ; there is no satisfying of my love without it . it is as the grave that still says give , give . death is not satisfyed without its prey : if it have not all , it hath nothing : let what will happen , if death hath not its whole desire it hath nothing at all . nor can it be withstood in its appointed season . no ransome will be taken . so is my love , if i have thee not wholly , i have nothing , nor can all the world bribe it to a diversion : it will be no more turned aside then death in its time . also i am not able to beare my jealous thoughts ; i feare thou dost not love me , that thou hast forsaken me , because i know i deserve not to be beloved . these thoughts are hard as hell. they give no rest to my soule . if i find not my selfe on thy heart and arme , i am as one that lyes down in a bed of coales . this also argues an holy greedinesse of delight . . she further manifests this by her sollicitousnesse , trouble , § . and perplexity , in his losse and withdrawings . men bewayle the losse of that whose whole enjoyment they delight in . we easily beare the absence of that , whose presence is not delightfull . this state of the spouse is discovered chap. . , , . by t night on my bed i sought him whom x my soul loved , i sought him but i found him not . i will rise now and goe about the city in the streets and in the broad ways , i will seek him whom my soul loveth , i x sought him but i found him not . the watchmen that goe about the city found me , to whom i sayd , saw you him whom my soul loveth ? it is night now with the soule , a time of darkenesse and trouble , or affliction . when ever christ is absent it is night with a believer . he is the r sun ; if he goe down upon them , if his beames be eclipsed , if in his light , they see no light , it is all darkenesse with them . here , whither the coming of the night of any trouble on her , made her discover christs absence , or the absence of christ made it night with her , is not expressed . i rather think the latter ; because setting that aside , all things seem to be well with her . the absence of christ will indeed make it night , darke as darkenesse it selfe in the middest of all other glowing consolations . but is the spouse contented with this dispensation ? shee is upon her bed ; that is , of ease ; the bed indeed sometimes signifies tribulation rev. . . but in this booke every where rest and contentment there is not the least intimation of any tribulation but what is in the want of christ : but in the greatest peace and opportunity of ease and rest , a believer finds none in the absence of christ ; though he be on his bed , having nothing to disquiet him , he rests not , if christ his rest be not there . shee sought him seeking of christ by night , on the bed , that is alone in an immediate inquest & in the darke , hath two parts ; searching of our own soules for the cause of his absence ; secondly searching the promises for his presence . . the soule finding not christ present in his wonted manner , warming , cherishing , reviving it with love , nigh to it , supping with it , always filling its thoughts with himselfe , dropping myrrhe and sweet tasts of love into it , but on the contrary that other thoughts croud in , and perplex the heart , and christ is not nigh when enquired after ; it presently enquires into the cause of all this , u calls it selfe to an account , what it hath don , how it hath behaved its selfe , that it is not with it , as at other times ; that christ hath withdrawn himselfe and is not nigh to it , in the wonted manner . here it accomplisheth a diligent search . it considers the love , tendernesse , and kindnesse of the lord jesus ; what delight he takes in abiding with his saints : so that his departure is not without cause and provocation . how saith it , have i demeaned my selfe , that i have lost my beloved ? where have i been wandring after other lovers ? and when the miscarriage is found out , it abounds in revenge and indignation . . having driven this to some issue , the soule applyeth it selfe to the promises of the covenant wherein christ is most gratiously exhibited unto it : considers one , ponders another , to find a tast of him . it considers dilligently if it can see the delightfull countenance & favour of christ in them or no : but now , if ( as it often falls out , ) the soule finds nothing but the carkasse , but the bare letter in the promise : if it come to it as to the grave of christ , of which it may be sayd , ( not in it self , but in respect of the seeking soule ) he is risen he is not here , this amazes the soule and it knows not what to do . as a man that hath a jewell of great price having no occasion to use it , lays it aside as he supposes in a safe place ; in an agony and extremity of want going to seek for his jewell , he finds it not in the place he expected , and is filled with amazement , and knows not what to doe : so is it with this pearle of the gospell ; after a man hath sold all that he hath for it , and enjoyed it for a season , then to have it missing at a time of need , it must needs perplex him . so was it with the spouse here , i sought him ( saith shee ) but i found him not ; a thing which not seldome befalls us in our communion with christ. but what doth she now doe ? doth she give over and search § . no more ? nay but says shee v. . i will arise : i will not so give over , i must have christ or dye , i will now arise , or let me arise , and goe about this businesse . . she resolves to put her selfe upon another course , a more vigorous inquest ; i will arise and make use of other meanes besides those of private prayer , meditation , selfe-searching , and inquiring into the promises , which shee had insisted on before . it carries ( . ) resolution and a zealous , violent casting off that frame wherein she had lost her love . i * will arise , i will not rest in this frame . i am undone if i doe . so sometimes god calls his church to arise and shake it selfe out of the dust : abide not in that condition . ( . ) diligence , i will now take another course , i will leave no way unattempted , no meanes untried whereby i may possibly recover communion with my beloved . this is the condition of a soule that finds not the wonted presence of christ in its private and more retired inquiries . dull in prayer , wandring in meditations , rare in thoughts of him ! i will not beare this frame , what ever way god hath appointed i will in his strength vigorously pursue untill this frame be altered , and i find my beloved . . then , the way she puts her self upon , is to goe about the city . not to insist upon particulars , nor to strain the parts of the allegory too far , the city here intended is the city of god ; the church : and the passing through the broad and narrow streets , is the diligent enquiry , that the spouse makes in all the paths and ordinances given unto it . this then is the next thing the soule addresses it selfe unto , in the want of christ ; when it finds him not in any private indeavours , it makes vigorous application to the ordinances of publique worship ; in prayer , in preaching , in administration of the seales doth it look after christ. indeed the great enquiry the soules of believers make in every ordinance is after christ. so much as they find of him , so much sweetnesse , and refreshment have they and no more . especially when under any desertion they rise up to this enquiry . they listen to every word , to every prayer to finde if any thing of christ , any light from him , any life , any love appeares to them . oh that christ would at length meet me in this , or that sermon and recover my poor heart to some sight of his love , to some tast of kindnesse . the solicitousnesse of a believer in his inquest after christ , when he finds not his presence , either for grace or consolation as in former days , is indeed inexpressible . much of the frame of such a heart is couched in the redoubling of the expression , i sought him , i sought him ; setting out an unconceivable passion , and suitably industrious desire . thus being disappointted at home the spouse proceeds . but yet see the event of this also ; she sought him but found him not . it doth sometimes so fall out ; all will not doe , they shall seek him and not find him ; they shall not come nigh him : let them that enjoy any thing of the presence of christ , take heed what they doe ; if they provoke him to depart , if they loose him , it may cost them many a bitter enquiry before they finde him againe . when a soul , prays and meditates , searches the promises in private , when it with earnestnesse and diligence attends all ordinances in publick , and all to get one glimpse of the face of jesus christ , and all in vaine , it is a sad condition . what now follows in this estate ? v. . the watchmen found § . me &c. that these watchmen of the city of god are the watchmen and officers of the church , is confessed : and it is of sad consider ration that the holy ghost doth sometimes in this book take notice of them on no good account plainly chap. . . they turn persecutors . it was luther's saying , nunquam periclitatur religio nise inter reverendissimos . here they are of a more gentle temper and seeing the poore disconsolate soule , they seem to take notice of her condition . it is the duty indeed of faithfull watchmen to take notice of poor , troubled , deserted soules : not to keep at a distance , but to be willing to assist . and a truely pressed soule on the account of christs absence cannot cover its love , but must be enquiring after him ; saw you him whom my soul loveth ? this is my condition ! i have had sweet enjoyment of my blessed jesus , he is now withdrawen from me ; can you helpe me ? can you guide me to my consolation ? what acquaintance have you with him ? when saw you him ? how did he manifest himselfe to you , & wherein ? all these labourings in his absence sufficiently discover the souls delight in the presence of christ. goe one step farther to the discovery that it made of him once againe , and it will yet be more evident , v. , . it was but a little while that i passed from them , but i found him whom my soul loveth , i held him , and would not let him goe , untill i had brought him into my mothers house , and into the chamber of her that conceived me , i charge ye o ye daughters of jerusalem &c. . shee tells you how shee came to him ; she found him : what ways and by what meanes , is not expressed . it often so falls out in our communion with christ ; when private and publique meanes faile , and the soule hath nothing left but waiting silently & walking humbly , christ appeares , that his so doing may be evidently of grace . let us not at any time give over in this condition . when all ways are past , the summer and harvest are gone without reliefe , when neither bed nor watchmen can assist ; let us waite a little , and we shall see the salvation of god. christ honours his immediate absolute actings sometimes ; though ordinarily he crowns his ordinances . christ often manifests himselfe immediately , and out of ordinances , to them that wayte for him in them . that he will do so to them that despise them , i know not . though he will meet men unexpectedly in his way ; yet he will not meet them at all out of it . let us waite as he hath appointed ; let him appeare as he pleaseth . how she deales with him when found ; is nextly declared . shee held him , and would not let him goe , &c. they are all expressions of the greatest joy and delight imaginable . the summe is , having at length come once more to an enjoyment of sweet communion with christ , the soule lays fast hold on him by faith , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to hold fast is an act of faith ) refuses to part with him any more in vehemency of love ; tryes to keep him in ordinances , in the house of its mother , the church of god , and so uses all meanes for the confirming of the mutuall love between christ and her : all the expressions all the allusions used , evidencing delight to the utmost capacity of the soule . should i pursue all the instances and testimonies that are given hereunto in that one booke of the song of solomon , i must enter upon an exposition of the greatest part of it , which is not my present businesse . let the hearts of the saints that are acquainted with these things ; be allowed to make the close . what is it they long for ? they rejoyce in ? what is it that satisfies them to the utmost , and gives sweet complacency to their spirits in every condition ? what is it whose losse they feare , whose absence they cannot beare ? is it not this their beloved , and he alone ? this also they further manifest by their delight in every thing § . that peculiarly belongs to christ , as his , in this world . this is an evidence of delight , when for his sake whom we delight in , we also delight in every thing that belongs to him . christs great interest in this world , lys in his people , and his ordinances ; his houshold , and their provision : now in both these , doe the saints exceedingly delight for his sake . take an instance in both kinds in one man viz. david psal. . . in the saints and the excellent , or the noble of the earth , is all my delight ; my delight in them . christ saies of his church , that she is hephzibah . isa. . my delight in her : here says david of the same , hephzibam my delight in them . as christ delights in his saints , so doe they in one another on his account . here says david is all my delight . whatever contentment he tooke in any other persons , it was nothing in comparison of the delight he tooke in them . hence mention is made , of laying down our lives for the brethren , or any common cause wherein the interest of the community of the brethren does lye . for the ordinances , consider the same person ; ps. . and . and . are such plentifull testimonies throughout , as we need no farther enquiring ; nor shall i goe forth to a new discourse on this particular . and this is the first mutuall consequentiall act of conjugall affections in this communion between christ and believers . he delights in them and they delight in him ; he delights in their prosperity , hath pleasure in it ; they delight in his honour and glory , and in his presence with them : for his sake they delight in his servants , ( though by the world contemned ) as the most excellent in the world ; and in his ordinances , as the wisedome of god , which are foolishnesse to the world . chap. v. other consequentiall affections ; . on the part of christ. he values his saints . evidences of that valuation . his incarnation . . exinanition . cor. . . phil. . , . . obedience as a servant . . in his death his valuation of them in comparison of others . believers estimation of christ. . they value him above all other things and persons . . above their own lives . . all spirituall excellency's : the summe of all on the part of christ. the summe on the part of believers . the third conjugall affection on the part of christ , pitty or compassion , wherein manifested . suffering and supply , fruits of compassion . severall ways whereby christ relieves the saints under temptations . his compassion in their afflictions . chastity the third conjugall affection in the saints . the fourth on the part of christ , bounty : on the part of the saints , duty . christ values his saints , values believers . which is the second branch of that conjugall affection he beares towards them , having taken them into the relation § . whereof we speake . i shall not need to insist long on the demonstration hereof . heaven and earth are full of evidences of it . some few considerations will give life to the assertion . consider them then . absolutely . . in respect of others : and you will see what a valuation he puts upon them . . all that ever he did or doth , all that ever he underwent , or suffered as mediatour , was for their sakes . now these things were so great , and grievous that had he not esteemed them above all that can be expressed , he had never engaged to their performance & undergoing . take a few instances . . for their sakes was he made a flesh ; manifested in the flesh heb. . . whereas therefore the children pertooke of flesh and § . . john . . tim. . . blood , even he in like manner pertook of the same : & the height of this valuation of them the apostle aggravates verse . verily he took not on him the nature of angells , but he took on him the seed of abraham , he had no such esteem of angells . whether you take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly to take , or to take hold of , as our translators , and so supply the word nature , and referre the whole unto christs incarnation , who therein tooke our nature on him and not the nature of angels : or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to helpe , he did not helpe nor succour fallen angels ; but he did helpe and b succour the seed of abraham , and so consider it as the fruite of christs incarnation , it is all one as to our present businesse ; his preferring the seed of abraham before angells , his valuing them above the other is plainely expressed . and observe that he came to helpe the seed of abraham , that is c believers ; his esteem and valuation is of them only . . for their sakes he was so made flesh , as that there was an § . emptying , an exinanition of himselfe , and an eclipsing of his glory , and a becoming poore for them cor. . . ye know the grace of our lord jesus christ , that being rich , for us he became poore . being rich in eternall glory with his father john . . he became poore , for believers . the same person that was rich , was also poore . that the riches here meant can be none but those of the deity , is evident by its opposition to the poverty which as man he undertooke . this is also more fully expressed phil. . , . who being in the forme of god , counted it no robbery to be equall to god , but he emptied himselfe , taking the forme of a servant , and being made in the fashion of a man , and sound in forme as a man , &c. that the forme of god is here the essence of the deity , sundry things inevitably evince . as . that he was therein d equall to god , that is his father . now § . nothing but god , is equall to god , not e christ as he is mediator in his greatest glory : nothing but that which is infinite , is equall to that which is infinite . . the forme of god is opposed to the forme of a servant , and that forme of a servant , is called the fashion of a man , v. . that fashion wherein he was found when he gave himselfe to death . wherein as a man he powred out his blood and dyed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( he took the forme of a servant ) is expounded in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : an expression used to set out his incarnation . rom. . . god sent him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in taking true flesh , he was in the likenesse of sinfull flesh . now in thus doing , it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he humbled , emptied himselfe , made himselfe of no reputation . in the very taking of flesh , there was a condescension , a debasing of the person of the son of god : it could not be without it . if god humbled himselfe to behold the things that are in heaven & earth , psal. . . then certainely it was an inconceivable condescension and abasement not only to behold , but take upon him , into personall union , our nature with himselfe . and though nothing could possibly be taken off from the essentiall glory of the deity , yet that person appearing in the fashion of a man , and forme of a servant , the glory of it as to the manifestation was eclipsed ; and he appeared f quite another thing , then what indeed he was , and had been from eternity . hence he prays , that his father would glorify him , with the glory he had with him before the world was joh. . . as to the manifestation of it . and so though the divine nature was not abased , the person was . . for their sakes he so humbled and emptyed himselfe in § . taking flesh , as to become therein a servant , in the eyes of the world of no esteem nor account , and a true and reall servant g unto the father ; for their sakes he humbled himselfe and became obedient . all that he did and suffered in his life , comes under this consideration . all which may be referred to these three heads h ( . ) fulfilling all righteousnesse . ( . ) enduring all manner of persecutions and hardships , ( . ) doing all manner of good to men . he tooke on him for their sakes a life , and course pointed to heb. . , . a life of prayers , teares , feares , obedience , suffering , and all this with cherefullnesse and delight , calling his employment his meate and drinke , and still professing that the law of this obedience was in his i heart that he was content to doe this will of god. he that will sorely k revenge the least opposition that is or shall be made to him by others , was content to undergoe any thing all things for believers . . he stays not here , but for the consummation of all that § . went before : for their sakes he becomes obedient to death , the death of the crosse , so he professeth to his father joh. . . for their sakes i sanctify my selfe ; i dedicate my selfe as an offering , as a sacrifice to be killed & slain . this was his aime in all the former , that he might dye . he was borne & l lived that he might dye . he valued them above his life . and if we might stay to consider a little what was in this death , that he underwent for them , we should perceive what a price indeed he put upon them . the m curse of the law was in it , the n wrath of god was in it , o the losse of gods presence was in it . it was a p fearefull cup that he tasted of , & drank of , that they might never tast of it . a man would not for tenne thousand worlds be willing to undergoe , that which christ underwent for us in that one thing of desertion from god , were it attended with no more distresse , but what a meer creature might possibly emerge from under . and what thoughts we should have of this , himselfe tells us , joh. . . greater love hath none then this , that one lay down his life for his friends . it is impossible there should be any greater demonstration or evidence of love then this ; what can any one doe more ? and yet he tells us in another place , that it hath another aggravation and heightning rom. . . god commendeth his love to us in that whilst we were yet sinners christ dyed for us . when he did this for us we were sinners , and enemies whom he might justly have destroyed . what can more be done ? to dye for us when we were sinners ? such a death , in such a manner , with such attendences of wrath and curse ; a death accompanied with the worst that god had ever threatned to sinners , argues as high a valuation of us , as the heart of christ himselfe was capable of . for one to part with his glory , his riches , his ease , his life , his love from god , to undergoe losse , shame , wrath , curse , death for another , is an evidence of a deare valuation , and that it was all on this account we are informed . heb. . . certainely christ had a deare esteem of them , that rather than they should perish that they should not be his , and be made partakers of his glory , he would part with all he had for their sakes , ephes. . v. , . there would be no end should i goe through all the instances of christ's valuation of believers in all their deliverances , afflictions , in all conditions of sinning & suffering , what he hath done , what he doth in his intercession , what he delivers them from , what he procures for them ; all telling out this one thing , they are the apple of his eye , his jewell , his diadem , his crowne . . in comparison of others . all the world is nothing to § . him in comparison of them . they are his garden ; the rest of the world a wildernesse . cant. . . a garden inclosed is my sister my spouse , a spring shut up , a fountaine sealed . they are his inheritance , the rest , his enemies of no regard with him . so isa. . , . i am the lord thy god , the holy one of israel , thy saviour ; i gave aegypt for thy ransome , ethiopia and seba for thee ; since thou wast g precious in my sight , thou hast been honourable and i have loved thee , therefore will i give men for thee , and people for thy life . the reason of this dealing of christ with his church in parting with all others for them , is because he loves her , she is precious and honourable in his sight , thence he puts this great esteem upon her . indeed he disposeth of all nations and their interest according as is for the good of believers . amos . . in all the siftings of the nations , the eye of god is upon the house of israell , not a graine of them shall perish . looke to heaven , angells are appointed to minister for them heb. . . look into the world ; the nations in generall are either r blessed for their sakes , or s destroyed on their account ; preserved to try them , or rejected for their cruelty towards them : and will receive from christ their t finall doome according to their deportment towards these despised ones : on this account are the pillars of the earth borne up , and patience is exercised towards the perishing world . in a word there is not the meanest , the weakest , the poorest believer on the earth but christ prizeth him more then all the world besides ; were our hearts filled-much with thoughts hereof , it would tend much to our consolation . . to answer this , believers also value jesus christ ; they have an esteem of him above all the world , and all things in the § . world . you have been in part acquainted with this before , in the account that was given of their delight in him , and enquiry after him . they say of him in their hearts continually as david , whom have i in heaven but thee , and whom in earth that i desire besides thee . psal. . . neither heaven nor earth will yeild them an object any way comparable to him , that they can delight in . . they value him above all other things and persons , mallem ( said one ) ruere cum christo , quam regnare cum caesare . pulchra terra , pulchrum coelum , sed pulcherrimus dominus jesus . christ and a dungeon , christ and a crosse is infinitely sweeter then a crown , a scepter without him to their soules . so was it with moses , heb. . . he esteemed the reproach of christ greater riches then the treasures of aegypt . the reproach of christ , is the worst consequent that the wickednesse of the world or malice of satan can bring upon the followers of him . the treasures of egypt were in those days the greatest in the world . moses despised the very best of the world , for the worst of the crosse of christ. indeed himselfe hath told believers , that if they love any thing better then him , father or mother , they are not worthy of him . a despising of all things for christ , is the very first lesson of the gospell . give away all , take up the crosse and follow me , was the way whereby he try'd his disciples of old , and if there be not the same minde and heart in us , we are none of his . . they value him above their lives . act. . . my life § . is not deare that i may perfect my course with joy , and the ministry i have received of the lord jesus . let life and all goe , so that i may serve him , and when all is done , enjoy him , and be made like to him . it is known what is reported of u ignatius when he was lead to martyrdome , let what will said he come upon me only so i may obtaine jesus christ. hence they of old rejoyced when whipped , scourged , put to shame for his sake , act. . . heb. . all is welcome that comes from him , or for him . the lives they have to live , the death thay have to dye , is little , is light upon the thoughts of him , who is the stay of their lives and the end of their death . were it not for the refreshment which daily they receive by thoughts of him , they could not live ; their lives would be a burden to them , and the thoughts of enjoyment of him make them cry with paul , oh that we were dissolved : the storys of the martyrs of old , and of late , the sufferers in giving witnesse to him , under the dragon , and under the false prophet , the neglect of life in women and children on his account , contempt of torments whilst his name sweetned all , have rendred this truth cleare to men and angells . . they value him above all spirituall excellencys and all other righteousnesse whatever phil. . , . those things which were advantage to me , i esteemed losse for christ. yea also i account all things to be losse for the excellency of the knowledge of christ jesus my lord ; for whose sake i have lost all things , and doe esteem them common that i may gaine christ , and be found in him . having recounted the excellency's which he had , and the priviledges which he enjoyed in his judaisme , which were all of a spirituall nature , and a participation wherein , made the rest of his country men despise all the world , and looke upon themselves as the only acceptable persons with god , resting on them for righteousnesse , the apostle tells us what is his esteem of them in comparison of the lord jesus , they are losse and dung , things that for his sake , he had really suffred the losse of ; that is , whereas he had for many yeares been a zealot of the law , seeking after a righteousnesse as it were by the workes of it , rom. . . instantly serving god day and night to obtaine the promise act. . . living in all good conscience from his youth , act. . all the while very zealous for god and his institutions , now willingly casts away all these things , lookes upon them as losse and dung , and could not only be contented to be without them , but as for that end for which he sought after them , he abhored them all . when men have been strongly convinced of their duty , and have laboured many yeares to keep a * good conscience , have prayd , and heard , and done good , and denyed themselves , and been x zealous for god , and laboured with all their might to y please him , and so at length to come to enjoy him : they had rather z part with all the world , life and all , then with this they have wrought . you know how unwilling we are to part with any thing we have laboured , and beaten our heads about ? how much more when the things are so excellent , as our duty to god , blamelesnesse of conversation , hope of heaven & the like which we have beaten our hearts about . but now when once christ appeares to the soule , when he is known in his excellency , all these things as without him , have their paint washed of , their beauty fades , their desireablenesse vanisheth , and the soule is not only contented to part with them all , but puts them away as a defiled thing ; and crys , in the lord jesus only is my a righteousnesse and glory . prov. . , , . among innumerable testimonies may be admitted to give witnesse hereunto , happy is the man that findeth wisedome and the man that getteth understanding . for the merchandize of it , is better then the merchandize of silver , and the gaine thereof then fine gold ; she is more pretious then rubyes and all the things that thou canst desire , are not to be compared to her . it is of jesus christ , the wisedome of god , the eternall wisedome of the father that the holy ghost speakes , as is evident from the description which is given hereof chap. he and his ways are better then silver and gold , rubies , and all desireable things . as in the gospell he likens himselfe to the b b pearle in the field , which when the merchant man finds , he sells all that he hath to purchase . all goes for christ , all righteousnes without him , all ways of religion , all goes for that one pearle . the glory of his deity , the excellency of his person , his all-conquering desireablenesse , ineffable love , wonderfull undertaking , unspeakable condescensions , effectuall mediation , compleat righteousnesse ; lye in their eys , ravish their hearts , fill their affections , and possesse their soules . and this is the second mutuall conjugall affection between christ and believers , all which on the part of christ , may be referred unto two heads . . all that he parted withall , all that he did , all that he § . suffer'd , all that he doth as mediator , he parted withall , did , suffered , doth , on the account of his c love to , and esteem of believers . he parted with the greatest glory , he underwent the greatest misery , he doth the greatest workes that ever were because he loves his spouse ; because he values believers . what can more , what can farther be spoken ? how little is the depth of that which is spoken fathomed ? how unable are we to looke into the misterious recesses of it ? he so loves , so values his saints , as that having from eternity undertaken to bring them to god , he rejoyces his soule in the thoughts of it ; and pursues his designe through heaven and hell , life and death , by suffering and doing , in misery and with power , and ceaseth not untill he bring it to perfection . for . he doth so value them , as that he will not loose any § . of them to eternity , though all the world should combine to take them out of his hand . when in the days of his flesh he foresaw what opposition , what danger , what rocks , they should meet with all , he cryed out holy father keep them , joh. . . let not one of them be lost ; and tels us plainely joh. . . that no man shall take his sheep out of his hand . and because he was then in the forme of a servant , & it might be supposed that he might not be able to hold them , he tels them true ! as to his present condition of carrying on the work of mediation , his father was greater then he d & therefore to him he committed them , & none should take them out of his fathers hands . joh. . . & whereas the world , afflictions , & persecutions which are without may be conquered , & yet no security given , but that sin from within , by the assistance of satan may prevaile against them to their ruine ; as he hath provided against sathan in his promise , that the gates of hell shall not prevaile against them , so he hath taken care that sinne it self shall not destroy them . herein indeed is the depth of his love to be contemplated : that whereas his holy soule hate , every sin , it is a burden , an abomination , a new wound to him , and his poor spouse is sinfull , believers are full of sinnes , failings , and infirmities ; he hides all , covers all , beares with all , rather then he will loose them ; by his power preserving them from such sinnes as a remedy is not provided for in the covenant of grace . oh the world of sinfull follys , that our deare lord jesus beares withall on this account ? are not our own soules astonished with the thoughts of it ? infinite patience , infinite forbearance , infinite love , infinite grace , infinite mercy are all set on worke for this end , to answer this his valuation of us . . on our part it may also be referred to two heads . . that upon the discovery of him to our soules , they rejoyce to e part with all things wherein they have delighted , or reposed their confidence for him , and his sake , that they may enjoy him . sin and lust , pleasure and profit , righteousnesse and duty in their severall conditions , all shall goe so they may have christ. . that they are willing to part with all things rather then with him , when they doe enjoy him . to think of parting with peace , health , liberty , relations , wives , children , it is offensive , f heavy and grievous to the best of the saints . but their soules cannot beare the thoughts of parting with jesus christ. such a thought is cruell as the grave . the worst thoughts that in any feare g in desertions that they have of h hell , is that they shall not enjoy jesus christ. so they may enjoy him , here , hereafter , be like him , be ever with him , stand in his presence ; they can part with all things freely , cheerefully , be they never soe beautifull in reference to this life , or that which is to come . . the third conjugall affection on the part of christ is pitty § . and compassion . as a man nourisheth and cherisheth his i own flesh , so doth the lord his church ephes. . . christ hath a fellow feeling with his saints in all their troubles as a man hath with his own flesh . this act of the conjugall love of christ , relates to the many trialls and pressures of afflictions that his saints meet withall here below . he doth not deale with believers as the samaritans with the jewes ; that fawned on them in their prosperity , but despised them in their trouble . he is a : a tender k father , who though perhaps he love all his children alike , yet he will take most paines with , and give most of his presence unto one that is sick and weake , though therein and thereby , he may be made most froward , and as it should seem hardest to be borne with . and which is more then the pitty of any father can extend to , he himselfe suffers with them , and takes share in all their troubles . now all the sufferings of the saints in this world , wherein their head and husband exerciseth pitty , tendernesse , care , and compassion towards them are of two sorts , or may be referred to two heads . . temptations . . afflictions . § . . temptations , ( under which head , i comprize sinne also , whereto they tend ) as in , from , and by their owne infirmities , as also from their adversaries without . the frame of the heart of christ , and his deportment towards them in this condition you have heb. . . we have not an high priest which cannot be touched with our infirmites . we have not such an one , as cannot . the two negations doe vehemently affirme , that we have such an high priest as can be , or is touched ; the word , touched , comes exceedingly short of exprressing the originall word ; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suffer together . we have saith the apostle such an high priest as can , and consequently doth suffer with us , endure our infirmities . and in what respect he suffers with us , in regard of our inffirmities , or hath a fellowfeeling with us in them , he declares in the next words , for he was tempted like unto us v. it is as our m infirmities , our temptations , spirituall weakenesse ; therein , in particular hath he a compassionate sympathy and fellow-feeling with us . whatever be our infirmities so far as they are our temptations , he doth suffer with us , under them & compassionates us . hence at the last n day he saith i was hungry &c. there are two ways of expressing a fellow feeling and suffering with another . . per benevolam condolentiam ; a friendly grieving . . per gratiosam opitulationem ; a gratious supply : both are eminent in christ. § . . he o grieves and labours with us ; zech. . . the angell of the lord answered and said , oh lord of hosts , how long wilt thou not have mercy on jerusalem . he speakes as one intimately affected with the state and condition of poor hierusalem , and therefore he hath bid all the world take notice , that what is done to them is done to him chap. . v. , . yea to the p apple of his eye . . in the second he abounds isa. . . he shall feed his flock like a shepheard , he shall gather the lambes with his arme , and carry them in his bosome , and gently lead them that are with young . yea we have both here together , tender compassionatenesse , & assistance . the whole frame wherein he is here described , is a q frame of the greatest r tendernesse , compassion , condescension that can be imagined . his people are set forth under many infirmities ; some are lambs , some great with young ; some very tender , some burdened with temptations nothing in any of them all strong or comely . to them all christ is s a sheapheard , that feeds his own sheep , and drives them out to pleasant pasture ; where if he sees a poor weake lambe doth not thrust it on , but takes him into his bosome , where he both easeth and refresheth him . he leads them gently and tenderly . as did jacob them that were burdened with t young : so doth our deer lord jesus with his flock in the severall ways and paths wherein he leads them . when he sees a poore soul weake , tender , halting , ready to sink and perish , he takes him into his armes by some gracious promise administred to him , carrys him , beares him up when he is not able to goe one step forward . hence is his great quarrell with those shepheards ezek. . . wce be to you shepheards , the diseased have ye not strengthned , neither have ye healed that was sick , neither have ye bound up that which was broken , neither have ye brought gaine that which was driven away , neither have ye sought that which was lost . this is that which our carefull , tender husband would have done . so mention being made of his compassionatenesse and fellow-suffering with us ; heb. . . it is added v. . that he administers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seasonable grace , grace for help in a time of need . this is an evidence of compassion when like the samaritan we afford seasonable helpe . to lament our troubles , or miseries without affording helpe , is to no purpose . now this christ doth , he gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seasonable helpe . helpe being a thing that regards want , is alwayes excellent : but its coming in season , puts a crown upon it . a pardon to a malefactor when he is ready to be executed , is sweet and wellcome . such is the assistance given by christ. all his saints may take this as a sure rule , both in their temptations and afflictions ; when they can want them , they shall not want reliefe ; and when they can beare no longer , they shall be relieved , cor. . . so it is said emphatically of him ; heb. . . in that he himself hath suffered , being tempted , he is able to succour them that are tempted . it is true , there is something in all our temptations more then was in the temptation of christ. there is something in our selves to take part with every temptation ; & there is enough in our selves to u tempt us , though nothing else should appeare against us . with christ it was not so , joh. . . but this is so far from taking off his compassion towards us , that on all accounts whatever it doth increase it ; for if he will give us succour because we are tempted , the so●er our temptations are , the more ready will he be to succour us . take some instances , of christs giving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seasonable helpe in , and under temptations unto sin ; now this he doth severall ways . . by keeping the soule , which is lyable to temptation and exposed to it , in a strong habituall bent , against that sin that he § . is obnoxious to the assaults of . so it was in the case of joseph : christ knew that josephs great triall , and that whereon if he had been conquared he had been undone , would lye upon the hand of his mistresse tempting him to lewdnesse ; whereupon he kept his heart in a steddy frame against that sinne : as his answer without the least deliberation argues gen. . . in other things wherein he was not so deeply concerned , jesephs heart was not so fortifyed by habituall grace ; as it appeares by his swearing by the * life of pharaoh . this is one way whereby christ gives suitable helpe to his , in tendernesse and compassion . the saints in the course of their lives , by the company , society , businesse they are cast upon , are liable and exposed to temptations , great and violent ; some in one kind some in another . herein is christ exceedingly kind and tender to them in fortifying their hearts with abundance of grace , as to that sinne unto temptations whereunto they are most exposed ; when perhaps in other things they are very weake and are often surprized . . christ sometimes , by some strong impulse of actuall grace § . recovers the soule from the very borders of sin. so it was in the case of david , sam. . , , . he was almost gone as he speakes himselfe , his feet had well nigh slipt . the temptation was at the door of prevalency when a mighty impulse of grace recovers him . to shew his saints what they are , their own weakenesse and infirmity , he sometimes suffers them to goe to the very edge and brow of the hill , and then causeth them to here a word behind them saying this is the right way walk in it , and that with power and efficacy , and so recovers them to himselfe . . by taking away the temptation it selfe , when it grows so strong and violent that the poor soule knows not what to doe . this is called delivering the godly out of temptation pet. . . as a man is pluckt out of the snare , and the snare left behind to hold another . this have i known to be the case of many in sundry perplexing temptations . when they have been quite weary , have tryed all meanes of helpe and assistance , and have not been able to come to a comfortable issue , on a suddaine , unexpectedly the lord christ in his tendernesse and compassion , rebukes sathan , that they heare not one word more of him as to their temptation , christ comes in , in the storme and saith peace , be still . . by giving in fresh supplys of grace , according as temptations do grow or increase . so was it in the case of paul , cor. . . my grace is sufficient for thee . the temptation whatever it were , grew high ; paul was earnest for it's removall ; and receives only this answer of the sufficiency of the grace of god , for his supportment , notwithstanding all the growth and increase of the temptation . . by giving them wisedome , to make a right , holy , and spirituall improvement of all temptations . james bids us count it all joy when we fall into manyfold temptations ja. . . which could not be done , were there not an holy & sprituall use to be made of them , which also himselfe manifests in the words following . there are manifold uses of temptations , which experienced christians with assistance suitable from christ , may make of them . this is not the least that by them we are brought to know our selves . so hezechiah was left , to be try'd to know what was in him . by temptation , some bosome , hidden corruption is oftentimes discovered that the soul knew not of before . as it was with hazel in respect of enormous crimes ; so in lesser things with the saints . they would never have believed there had been such lusts and corruptions in them as they have discovered upon their temptations . yea divers having been tempted to one sin , have discovered another that they thought not of . as some being tempted to pride , or worldlinesse , or loosenesse of conversation , have been startled by it & lead to a discovery of a neglect of many dutys , and much communion with god , which before they thought not of . and this is from the tender care of jesus christ , giving them in suitable helpe , without which no man can possibly make use of , or improve a temptation . and this is a suitable helpe indeed , whereby a temptation which otherwise , or to other persons might be a deadly wound , proves the lancing of a fester'd sore , and the letting out of corruption that otherwise might have endangered the life it selfe . so pet. . . if need be ye are in heavinesse through manifold temptations . . when the soul is at any time , more or lesse overcome by temptations christ in his tendernesse relieves it with mercy and pardon . so that his shall not sink utterly under their burden joh. . , . by one more , or all of these ways doth the lord jesus manifest his conjugall tendernesse , and compassion towards his saints , in & under their temptations . . christ is compassionate towards them in their afflictions ; in all their afflictions he is afflicted , is. . . yea it seems that all § . our afflictions ( at least those of one sort , namely which consist in persecutions ) are his in the first place , ours only by participation . coll. . . * we fill up the measure of the afflictions of christ. two things evidently manifest this compassionatenesse in christ. . his interceding with his father for their releife , zech . . christ intercedeth on our behalfe not only in respect of our sinnes , but also our sufferings ; and when the worke of our afflictions is accomplished , we shall have the reliefe he interceds for . the father always heares him a . and we have not a deliverance from trouble , a recovering of health , ease of paine , freedome from any evill that ever laid hold upon us , but it is given us , on the intercession of jesus christ. believers are unacquainted with their own condition , if they looke upon their mercys as dispensed in a way of common providence . and this may indeed be a cause why we esteem them no more , are no more thankefull for them , nor fruitfull in the enjoyment of them ; we see not how , by what meanes , nor on what account they are dispensed to us . the generation of the people of god in the world are at this day alive , undevour'd , meerly on the account of the intercession of the lord jesus . his compassionatenesse hath been the fountaine of their deliverances . hence often times he rebukes their sufferings and afflictions , that they shall not act to the utmost upon them , when they are under them . he is with them when they passe through fire and water . isa. . , . . in that that he doth and will , in the winding up of the matter , so sorely revenge the quarrell of their sufferings upon their enemies . he avenges his elect that cry unto him , yea he doth it speedily . the controversy of sion , leads on the day of his vengeance , isa. . . he lookes upon them sometimes in distresse and considers what is the state of the world in reference to them zach. . . we have walked to and fro through the earth , and behold all the earth sitteth still and is at rest ; say his messengers to him , whom he sent to consider the world and its condition , during the affliction of his people . this commonly is the condition of the world in such a season , they are at rest and quiet , their hearts are abundantly satiated ; they drinke wine in bowles , and send gifts one to another . then christ lookes to see who will come in for their succour . isa. . , , and finding none engaging himselfe for their reliefe , by the destruction of their adversaries , himselfe undertakes it . now this vengeance he accomplishes two ways . . temporally upon persons , kingdomes , nations and countrys , a type whereof you have . is. . , , , , , . as he did it upon the old roman world , revel . . . and this also he doth two ways . . by calling out here and there an eminent opposer , and making him an example to all the world , so he dealt with pharaoh , for this cause have i raised thee up : exod. . . so he doth to this day , he lays his hand upon eminent adversaries ; fills one with fury , another with folly , blasts a third , and makes another wither , or destroys them utterly and terribly . as a provoked lyon , he lys not down without his prey . . in generall , in the viols of his wrath which he will in these latter days poure out upon the antichristian world , and all that partake with them in their thoughts of vengeance and persecution . he will miserably destroy them , and make such worke with them in the issue , that whosoever heares , both his eares shall tingle . in eternall vengeance will he plead with the adversarys of his beloved . mat. . , , , . thess. . . jud. . it is hence evident , that christ abounds in pitty and compassion towards his beloved . instances might be multipyed , but these things are obvious and occurre to the thoughts of all . in answer to this , i place in the saints , chastity unto christ § . in every state and condition . that this might be the state of the church of corinth , the apostle made it his endeavour cor. . , . i have espoused you to one husband , that i may present you as a chast virgin to christ : and i feare least by any meanes as the serpent beguiled eve through his subtilty , so your minds should be corrupted from the simplicity that is in christ. and so is it said of the followers of the lambe , on mount sion . revel . . . these are they that are not defiled with women for they are virgins : what desilement that was they were free from , shall be afterward declared . now there are three things wherein this chastity consists . . the not taking any thing into their affections and esteem for those ends and purposes for which they have received jesus christ. here the galatians failed in their conjugall affection to christ : they preserved not themselves chast to him : they had received christ for life , and justification and him only ; but being after a while overcome with y charmes , or bewitched , they tooke into the same place with him the righteousnesse of the law. how paul deals with them hereupon is known ; how sorely , how pathetically doth he admonish them , how severely reprove them , how cleerly convince them of their madnesse and folly ? this then is the first chast affection believers beare in their heart to christ ; having received him for their righteousnesse and salvation before god , for the fountaine , spring , and well-head of all their supply's , they will not now receive any other thing into his roome and in his stead . as to instance in one particular . we receive him for our acceptance with god! all that here can stand in competition with him for our affections , must be our own endeavours for a a righteousnesse to commend us to god. now this must be either before we receive him , or after : for all dutys and endeavours of what sort soever for the pleasing of god before our receiving of christ , you know what was the apostles frame . phil. . , , . all endeavours , all advantages , all priviledges he rejects with indignation as losse , with abomination as dung ; and winds up all his aymes and desires in christ alone and his righteousnesse for those ends and purposes . but the workes we doe after we have received christ , are of another consideration . indeed they are , acceptable to god ; it pleaseth him that we should walke in them . but as to that end for which we receive christ , of no other account then the former , eph. . , , . even the workes we do after believing , those which we are created unto in christ jesus , those that god hath ordained that believers should walk in them , as to justification and acceptance with god here called salvation , are excluded . it will one day appeare that christ abhorrs the janglings of men , about the place of their own workes and obedience , in the businesse of their acceptation with god. nor will the saints find any peace in adulterous thoughts of that kind . the chastity we owe unto him , requires another frame . the necessity , usefullnesse , and excellency of gospell obedience shall be afterward declared . it is marvellous to see , how hard it is to keep some professors to any faithfullnesse with christ in this thing . how many disputes have been mannaged , how many distinctions invented , how many shifts and evasions studyed , to keep up something in some place or other , to some purpose or other , that they may dally withall . those that love him indeed , are otherwise minded . herein then of all things , doe the saints endeavour to keep § . their affections chast and loyall to jesus christ. he is made unto them of god righteousnesse , and they will own nothing els to that purpose : yea sometimes they know not whether they have any interest in him or no ; he absents and withdrawes himselfe , they still continue solitary in a state of widdowhood , refusing to be comforted , though many things offer themselves to that purpose , because he is not . when christ is at any time absent from the soul , when it cannot see that it hath any interest in him , many lovers offer themselves to it , many wooe it's affections to get it to rest on this or that thing for reliefe and succour ; but though it goe mourning never so long it will have nothing but christ to leane upon . when ever the soule is in the wildernesse , in the saddest condition , there it will stay untill christ come for to take it up ; untill it can come forth leaning upon him , cant. . . the many instances of this that the book of canticles affords us , we have in part spoken of before . this doth he who hath communion with christ ; he watcheth § . diligently over his own heart , that nothing creep into it's affections to give it any peace or establishment before god , but christ only . when ever that question is to be answered , wherewith shall i come before the lord , and appeare before the high god ? he doth not gather up , this or that i will doe , or here and there i will watch and amend my ways ; but instantly he crys in the lord jesus , have i b righteousnesse ? all my desire is to be found in him , not having on my own righteousnesse . . in cherishing that spirit , that holy comforter which christ sends to us ; to abide with us in his roome , and stead : he tells us that he sends him to that purpose joh. . . he gives him to us , vicariam navare operam , saith tertullian , to abide with us for ever , for all those ends and purposes which he hath to fullfill towards us , and upon us ; he gives him to dwell in us , to keepe us and preserve us blamelesse for himselfe ; his name is in him , and with him ; and it is upon his account that whatever is done to any of christs , is done to him , because it is done to them in whom he is and dwells by his spirit . now herein do the saints preserve their conjugall affections entire to christ , that they labour by all meanes not to grieve his holy spirit , which he hath sent in his stead to abide with them . this the apostle puts them in minde of . eph. . . grieve not the holy spirit . there be two maine ends for which christ sends his spirit to believers . § . . for their sanctification . . for their consolation : to which two all the particular acts of purging , teaching , annoynting , and the rest that are ascribed to him may be referr'd . so there be two way 's whereby we may grieve him . . in respect of sanctification . . in respect of consolation . . in respect of sanctification ; he is the spirit of holinesse ; holy in himselfe and the author of holinesse in us , he workes it in us tit. . . and he perswades us to it , by those motions of his which are not be quenched . now this in the first place grieves the spirit , when he is carrying on in us , and for us , a worke so infinitely for our advantage , and without which we cannot see god , that we should run crosse to him in ways of unholinesse , pollution , and defilement . so the connexion of the words in the place before mentioned manifests eph. . , , , . and thence doth paul bottome his powerfull and most effectuall perswasion unto holinesse , even from the abode and indwelling of this holy spirit with us , cor. . , . indeed what can grieve a loving & tender friend more then to oppose him and slight him , when he is most intent about our good ; and that a good of the greatest consequence to us ? in this then believers make it their businesse to keep their hearts loyall and their affections chast to jesus christ. they labour instantly not to grieve the holy spirit by loose and foolish , by carelesse and negligent walking , which he hath sent to dwell and abide with them . therefore shall no anger , wrath , malice , envy dwell in their hearts , because they are contrary to the holy meek spirit of christ , which he hath given to dwell with them . they attend to his motions , make use of his assistance , improve his gifts , and nothing lys more upon their spirits then that they may walke worthy of the presence of this holy substitute of the lord jesus christ. . as to consolation ; this is the second great end for which § . christ gives and sends his spirit to us , who from thence by the way of eminency is called the comforter : to this end he seales us , anoynts us , establishes us , and gives us peace and joy : of all which i shall afterwards speake at large . now there be two ways , whereby he may be grieved as to this end of his mission , and our chastity to jesus christ thereby violated . . by placeing our comforts & joys in other things , and not being filled with joy in the holy ghost . when we make creatures or § . creature comforts , any thing whatever , but what we receive by the spirit of christ , to be our joy & our delight , we are false with christ. so was it with demas who loved the present world . when the ways of the spirit of god are grievous and burdensome to us , when we say when will the sabbath be past that we may exact all our labours ? when our delight and refreshment lyes in earthly things , we are unsuitable to christ. may not his spirit say , why doe i still abide with these poore soules ? i provide them joyes unspeakeable and glorious , but they refuse them for perishing things ; i provide them spirituall , eternall , abiding consolations , and it is all rejected for a thing of nought . this christ cannot beare ! wherefore believers are exceeding carefull in this , not to place their joy and consolation in any thing but what is administred by the spirit . their daily worke is to get their hearts crucifyed to the world and the things of it ; and the world to their hearts , that they may not have living affections to dying things ; they would faine look on the world as a crucifyed dead thing , that hath neither forme nor beauty ; & if at any times they have been intangled with creatures and inferiour contentments , and have lost their better joys , they cry out to christ , o restore to us the joys of thy spirit ! . he is grieved when through darkenesse , and unbeliefe we § . will not , doe not receive those consolations which he tenders to us , and which he is abundantly willing that we should receive ; but of this i shall have occasion to speake afterward in handling our communion with the holy ghost . . in his institutions or matter and manner of his worship , christ marrying his church to himselfe , taking it to that relation , still § . expresseth the maine of their chast & choyce affections to him , to lye in their keeping his institutions & his worship according to his appointment . the breach of this he calls adultery every where , and whoredome ; he is a jealous god , and he gives himselfe that title only in respect of his institutions . and the whole apostacy of the christian church unto false worship is called c fornication , and the church that lead the others to false worship , the mother of harlots . on this account those believers who really attend to communion with jesus christ , do labour to keep their hearts chast to him in his ordinances , institutions and worship , and that two ways . . they will receive nothing , practice nothing , owne nothing in his worship , but what is of his appointment . they know that from the foundation of the world he never did allow , nor ever will , that in any thing the will of the creatures should be the measure of his honour , or the principle of his worship , either as to matter or manner . it was a witty and true sence that one gave of the second commandement ; non imago , non simulachrum prohibetur ; sed , non facies tibi : it is a making to our selves , an inventing , a finding out ways of worship or meanes of honouring god , not by him appointed , that is so severely forbidden . believers know what entertainement all will worship finds with god. who hath required those things at your hands ? and , in vaine doe you worship me , teaching for doctrines the traditions of men , is the best it meets with : i shall take leave to say what is upon my heart , and what ( the lord assisting , ) i shall willingly endeavour to make good against all the world ; namely , that that principle , that the church hath power to institute & appoint any thing , or ceremony belonging to the worship of god , either as to matter or to manner beyond the orderly observance of such circumstances as necessarily attend such ordinances as christ himself hath instituted , lyes at the bottome of all the horrible superstition and idolatry , of all the confusion , blood , persecution and warres that have for so long a season spread themselves over the face of the christian world ; and that it is the designe of a great part of the revelation , to make a discovery of this truth . and i doubt not but that the great controversy which god hath had with this nation for so many yeares , & which he hath pursued with so much anger and indignation , was upon this account ! that contrary to that glorious light of the gospell which shone among us , the wills and fancys of men , under the name of order , decency , and the authority of the church ( a chimaera that none knew what it was , nor wherein the power of it did consist , nor in whome reside ) were imposed on men , in the ways and worship of god. neither was all that pretence of glory , beauty , comlinesse , and conformity , that then was pleaded , any thing more or lesse , then what god doth so describe in the church of israel , ezek. . v. , and forwards . hence was the spirit of god in prayer derided , hence was the powerfull preaching of the gospell despised , hence was the sabbath decryed , hence was holinesse stigmatized and persecuted ; to what end ? that jesus christ might be deposed from the sole priviledge and power of law-making in his chruch ; that the true husband might be thrust aside , and adulterers of his spouse embraced ! that taske-masters might be appointed in and over his house , which he never gave to his church . ephes. . . that a ceremonious pompous , outward shew worship , drawne from pagan , judaicall and antichristian observations might be introduc'd ; of all which there is not one word , tittle or iota in the whole booke of god : this then they who hold communion with christ are carefull of ; they will admit of nothing , practice nothing in the worship of god ▪ private or publicke , but what they have his warrant for ; unlesse it comes in his name , with thus saith the lord jesus , they will not heare an angel from heaven . they know the apostles themselves were to teach the saints only what christ commanded them : math. . . you know how many in this very nation in the days not long since passed , yea how many thousands left their native soyle , and went into a vast and howling wildernesse in the utmost parts of the world , to keep their soules undefiled and chast to their deare lord jesus , as to this of his worship and institutions . . they readily embrace , receive , and practise every thing that § . the lord christ hath appointed . they enquire diligently into his minde and will , that they may know it . they goe to him for directions , and begge of him to lead them in the way they have not known . the . psalme may be a patterne for this . how doth the good holy soule breath after instruction in the ways and ordinances , the statutes and judgements of god ? this i say they are tender in . what ever is of christ , they willingly submit unto , accept of and give up themselves to the constant practice hereof . what ever comes on any other account they refuse . . christ manifests and evidences his love to his saints in a way of bounty , in that rich plentifull provision he makes for them . it hath pleased the father that in him all fullnesse should dwell , col. . . and that for this end , that of his fullnesse we might all receive grace for grace , joh. . . i shall not insist upon the particulars of that provision which christ makes for his saints , with all those influences of the spirit of life and grace that dayly they receive from him , that bread that he gives them to the full , the refreshment they have from him : i shall only observe this , that the scripture affirmes him to doe all things for them in an abundant manner , or to doe it richly in a way of bounty . whatever he gives us , his grace to assist us , his presence to comfort us , he doth it abundantly . you have the generall assertion of it rom. . . where sin abounded , grace did abound much more . if grace abound much more in comparison of sin , it is abundant grace indeed , as will easily be granted by any that shall consider how sin hath abounded & doth in every soule . hence he is said to be able , & we are bid to expect that he should do for us exceeding abundantly above what we can aske or think eph . , is it pardoning mercy we receive of him ? why he doth abundantly pardon , is. . . he will multiply or add to pardon , he will add pardon to pardon , that grace & mercy shall abound above all our sins & iniquities . is it the spirit he gives us ? he sheds him upon us richly or abundantly tit. . . not only bidding us drink of the waters of life freely , but also bestowing him in such a plentifull measure that rivers of water shall flow from them that receive him , joh. . , . that they shall never thirst any more who have drank of him . is it grace that we receive of him ? he gives that also in a way of bounty . we receive abundance of grace rom. . . he abounds towards us in all wisedome and prudence , ephes. . . hence is that invitation can. . if in any thing then we are straitned , it is in our selves , christ deals bountifully with us . indeed the great sinne of believers is , that they make not use of christ's bounty as they ought to do ; that we do not every day take of him mercy in abundance . the oyle never ceaseth , till the vessels cease ; supplys frō christ faile not but only when our faith failes in receiving them . . then our returne to christ is in a way of duty ; unto this two things are required . § . . that we follow after & practice holinesse in the power of it , as it is obedience unto jesus christ ; under this formality , as obedience to him . all gospell-obedience is called , whatsoever christ commands us , mat. . . and saith he , joh. . . ye are my friends if you do what i command you : and it is required of us that we live to him who dyed for us , cor. . . live to him in all holy obedience ; live to him as our lord and king. not that i suppose there are peculiar precepts and a peculiar law of jesus christ , in the observance whereof we are justifyed , as the socinians fancy : for surely the gospell requires of us no more , but to love the lord our god with all ourhearts , and all our soules , which the law also required : but that the lord jesus having brought us into a condition of acceptance with god , wherein our obedince is well pleasing to him , & we being to honour him as we honour the father , that we have a respect & peculiar regard to him in all our obedience so tit. . . he hath purchased us unto himself : & thus believers do in their obedience , they eye jesus christ. . as the author of their faith and obedience for whose sake it is given to them to believe , phil. . . and who by his spirit works that obedience in them . so the apostle heb. . , . in the course of our obedience we still look to jesus the author of our faith ; faith is here both the grace of faith ; and the fruite of it in obediemce . . as he , in , for , and by whom we have acceptance with god § . in our obedience . they know , all their dutys are weake , imperfect , not able to abide the presence of god ; and therefore they looke to christ as he who beares the iniquity of their holy things , who adds incense to their prayers , gathers out all the weeds of their dutys , end makes them acceptable to god. . as one that hath renewed the commands of god unto them with mighty obligations unto obedience . so the apostle cor. . , . the love of christ constraines us , of which afterwards . . they consider him as god equall with his father , to whom all honour and obedience is due , so rev. . . but these things i have not long since opened d in another treatise dealing about the worship of christ as mediatour . this then the saints doe in all their obedience ; they have a speciall regard to their deare lord jesus . he is on all these accounts and innumerable others continually in their thoughs : his love to them , his life for them , his death for them , all his kindnesse and mercys constrains them to live to him . . by labouring to abound in fruits of holinesse ; as he deals § . with us in a way of bounty , and deales out unto us abundantly , so he requires that we abound in all gratefull , obedientiall returnes to him ; so we are exhorted to be allways abounding in the worke of the lord cor. . . this is that i intend ; the saints are not satisfyed with that measure that at any time they have attained , but are still pressing that they may be more dutifull , more fruitfull to christ. and this is a little glympse , of some of that communion § . which we enjoy with christ. it is but a little from him who hath the least experience of it , of all the saints of god : who yet hath found that in it , which is better then ten thousand worlds ; who desires to spend the residue of the few and evill days of his pilgrimage , in pusuite hereof , in the contemplation of the excellencys , desireablenesse , love and grace of our deare lord jesus and in making returnes of obedience according to his will : to whose soule in the middest of the perplexities of this wretched world , and cursed rebellions of his own heart , this is the great reliefe , that he that shall come , will come , and will not tarry ; the spirit and the bride say come ; and let him that readeth say come ; even so come lord iesus . chap. vi. . of communion with christ in purchased grace : purchased grace considered in respect of its rise and fountaine . the first rise of it , in the obedience of christ : obedience properly ascribed to christ : two ways considered : what it was , and wherin it did consist . of his obedience to the law in generall : of the law of the mediator : his habituall righteousnesse how necessary , as also his obedience to the law of the mediatour . of his actuall obedience or active righteousnesse . all christs obedience performed as he was mediatour . his active obedience for us . this proved at large : gal. . , . rom. . . phil. . . zach. . , , . one objection removed . considerations of christs active righteousnesse closed . of the death of christ , and its influence into our acceptation with god : a price : redemption what it is . a sacrifice : attonement made thereby : a punishment : satisfaction thereby . the intercession of christ : with its influence into our acceptation with god. our processe is now to communion with christ , in § . purchased grace : as it was before proposed . that we may know him , and the power of his resurrection and the fellowship of his suffering , and be made conformable to his death : phil. . . by purcased grace i understand all that righteousnesse , and grace which christ hath procured , or wrought out for us , or doth by any meanes make us partakers of , or bestowes on us for our benefit , by any thing that he hath done , or suffered , or by any thing he continueth to doe as mediatour . the first may be considered two ways . . in respect of the rise and fountaine of it . . of its nature , or wherein it consisteth . . it hath a threefold rise , spring , or causality in christ. . the obedience of his life . . the suffering of his death . . his continued intercession . all the actions of christ as mediatour , leading to the communication of grace unto us ; may be either referred to these heads , or to some things that are subservient to them , or consequents of them . for the nature of this grace wherin we have communion with christ flowing from these heads and fountaines , it may § . be referred to these three . . grace of justification or acceptation with god , which makes a relative change in us , as a state and condition . . grace of sanctification or holinesse before god , which makes a reall change in us , as to principle and operation . . grace of priviledge , which is mixed , as we shall shew , if i goe forth to the handling thereof . now that we have communion with christ in this purchased § . grace , is evident on this single consideration ; that there is almost nothing that christ hath done , which is a spring of that grace whereof we speake , but we are said to doe it with him . we are crucifyed with him gal. . . we are dead with him : tim. . . col. . . and buried with him : rom. . . col. . . we are quickned together with him : col. . . risen with him : col. . . he hath quickned us together with christ and hath raised us up together , and made us sit together in heavenly places , ephes. . , . in the actings of christ , there is by vertue of the compact between him as mediatour and the father , such an assured foundation laid of the communication of the fruites of those actings , unto those in whose stead he performed them , that they are said , in the participation of those fruites , to have done the same things with him . the life and power of which truth , we may have occasion hereafter to inquire into . the first fountaine and spring of this grace wherein we have § . our communion with christ , is first to be considered : and that is the obedience of his life cōcerning which it must be declared , . what it is that is intended thereby ; & wherein it consisteth . . what influence it hath into the grace , whereof we speake . to the handling of this , i shall only premise this observation : namely ; that in the order of procurement , the life of christ , ( as was necessary : ) precedeth his death , and therefore we shall handle it in the first place : but in the order of application , the benefits of his death are bestowed on us , antecedently in the nature of the things themselves , unto those of his life ; as will appeare , and that necessarily from the state and condiwherein we are . . by the obedience of the life of christ , i intend the universall § . conformity of the lord jesus christ , as he was , or is in his being mediator , to the whole will of god ; and his compleat actuall fullfilling of the whole of every law of god , or doing of all , that god in them required . he might have been perfectly holy by obedience to the law of creation , the morall law , as the angells were : neither could any more as a man walking with god be required of him . but he submitted himselfe also to every law or ordinance that was introduced upon the occasion of sinne , which on his own account he could not be subject to ; it becomming him to fullfill all righteousnesse ; math. . . as he spake in reference to a newly instituted ceremony . that obedience is properly ascribed unto jesus christ , as § . mediatour , the scripture is witnesse , both as to name and thing . heb. . . though he were a son yet learned he obedience &c. yea he was obedient in his sufferings , and it was that which gave life to his death : phil. . . he was obedient to death ; for therein , he did make his soule an offering for sinne . isa. . . or his soule made an offering for sinne as it is interpreted v. . he powred out his soule to death , or his soule poured out its selfe unto death . and he not only sanctifyed himselfe to be an offering , joh. . . but he also offered up himselfe , heb. . . an offering of a sweet savour to god : ephes. . . hence as to the whole of his worke , he is called the father's servant , isa. . . and v. . and he professes of himselfe that he came into the world , to doe the will of god , the will of him that sent him ; for which he manifests his great readinesse , heb. . . all which evince his obedience . but i suppose i need not insist on the proofe of this , that christ in the worke of mediation , and as mediatour , was obedient and did what he did , willingly and cheerfully in obedience to god. now this obedience of christ may be considered two ways , § . . as to the habituall root and fountaine of it . . as to the actuall parts or duties of it . . the habituall righteousnesse of christ : as mediator in his humane nature , was the absolute , compleat , exact conformity of the soule of christ , to the will , minde or law of god ; or his perfect habitually inherent righteousnesse . this he had necessarily from the grace of union , from whence it is , that , that which was borne of the uirgin was an holy thing , luk. . . it was i say necessary consequentially that it should be so ; though the effecting of it were by the free operations of the spirit . luk. . . he had an all-fullnesse of grace on all accounts . this the apostle describes heb. . . such an high priest became us , holy , harmelesse , undefiled , separate from sinners . every way separate and distant from sinne and sinners he was to be . whence he is called the lambe of god without spot or blemish , pet. . . this habituall holinesse of christ was inconceivably above that of the angells . he who chargeth his angells with folly job . . . who putteth no trust in his saints , and in whose sight the heavens ( or their inhabitants ) are not cleane , ch . . . allways embraceth him in his bosome , and is allways well pleased with him , math. . . and the reason of this is , because every other creature though never so holy , hath the spirit of god by measure ; but he was not given to christ by measure , joh. . . and that because it pleased him , that in him all fullnesse should dwell . col. . . this habituall grace of christ , though not absolutely infinite , yet in respect of any other creature , it is as the water of the sea , to the water of a pond or poole . all other creatures are depressed from perfection by this , that they subsist in a created , dependent being , and so have the fountaine of what is communicated to them , without them . but the humane nature of christ subsists in the person of the son of god , and so hath the bottome and fountaine of its holinesse , in the stricktest unity with it selfe . . the actuall obedience of christ , ( as was said ) was § . his willing , cheerfull , obedientiall performance of every thing , duty , or command , that god by vertue of any law , whereto we were subject and obnoxious , did require ; and moreover to the peculiar law of the mediatour : hereof then are two parts , . that whatever was required of us by vertue of any law , that he did and fullfiled . whatever was required of us , by the § . law of nature in our state of innocency , whatever kind of duty was added by morally positive , or ceremoniall institutions , whatever is required of us in way of obedience to righteous judiciall lawes , he did it all . hence he is said to be made under the law : gal. . . subject or obnoxious to it , to all the precepts or commands of it . so math. . . he said , it became him to fullfill all righteousnesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all manner of righteousnesse whatever ; that is every thing that god required , as is evident from the application of that generall axiome to the baptisme of john. i shall not need for this to goe to particular instances , in the duties of the law of nature , to god and his parents : of morally positive in the sabath , and other acts of worship ; of the ceremoniall law , in circumcision , and observation of all the rites of the judaicall church ; of the judiciall , in paying tribute to governours . it will suffice i presume that on the one hand he did no sinne , neither was guile found in his mouth , and on the other , that he fullfilled all righteousnesse , and thereupon the father was allways well pleased with him : this was that which he owned of himselfe , that he came to doe the will of god , and he did it . . there was a peculiar law of the mediator , which respected himselfe meerely , and contained all those acts and duties of his , which are not for our imitation . so that obedience which he shewed in dying , was peculiarly to this law : joh. . . i have power to lay down my life . this commandement have i received of my father . as mediator , he received this peculiar command of his father , that he should lay downe his life , and take it againe , and he was obedient thereunto . hence we say , he , who is mediator , did some things meerely as a man subject to the law of god in generall , so he pray'd for his persecutors , those that put him to death , luk. . . some things as mediator ; so he pray'd for his elect only , joh. . . there were not worse in the world really and evidently , then many of them that crucified him ; yet as a man subject to the law , he forgave them and prayed for them . when he prayed as mediator , his father allwaies heard him and answered him , joh. . . and in the other prayers , he was accepted as one exactly performing his duty . this then is the obedience of christ , which was the first thing § . proposed to be considered . the next is , that it hath an influence into the grace of which we speake , wherein we hold communion with him , namely our free acceptation with god : what that influence is , must also follow in its order . . for his habituall righteousnesse , i shall only propose it under these two considerations : . that upon this supposition , that it was needfull that we should have a mediator that was god and man in one person , as it could not otherwise be , it must needs be , that he must be so holy . for all though there be but one primary necessary effect of the hypostaticall union , which is the subsistence of the humane nature in the person of the sonne of god , yet that he that was so united to him , should be an holy thing , compleatly holy ; was necessary also ; of which before . . that the relation which this righteousnesse of christ hath to the grace we receive from him , is only this , that thereby , he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fit to doe all that he had to doe for us . this is the intendment of the apostle , heb. . . such an one became us : it was needfull he should be such an one , that he might doe what he had to doe . and the reasons hereof are two . . had he not been compleatly furnished with habituall grace , he could never have actually fullfilled the righteousnesse , which was required at his hands . it was therein that he was able to doe all that he did . so himselfe lays down the presence of the spirit with him as the bottome and foundation of his going foth to his worke : isa. , . . he could not have been a compleat and perfect sacrifice , nor have answered all the ' types & figures of him , that were compleat and without blemish : but now christ having this habituall righteousnesse , if he had never yeilded any continued obedience to the law actively , but had suffered as soon after his incarnation , as adam sinned after his creation , he had been a fit sacrifice and offering , and therefore doubtlesse his following obedience , hath another use besides to fit him for an oblation , for which he was most fit without it . . for christs obedience to the law of mediation , wherein it is not coincident with his passive obedience as they speake ( for i § . know that expression is improper ) it was that which was requisite for the discharging of his office , and is not imputed unto us , as though we had done it , though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fruits of it are ; but is of the nature of his intercession ; whereby he provides the good things we stand in need of , at least subserviently to his oblation and intercession : of which more afterwards . . about his actuall fulfilling of the law , or doing all things that of us are required , there is some doubt and question : and § . about it there are three severall opinions . . that this active obedience of christ , hath no farther influence into our justification and acceptation with god , but as it was preparatory to his blood shedding and oblation , which is the sole cause of our justification , the whole righteousnesse which is imputed to us , arising from thence . . that it may be considered two waies , . as it is purely obedience , & so it hath no other state , but that before mentioned . . as it was accomplished with suffering , and joyn'd with it , as it was part of his humiliation , so it is imputed to us , or is part of that , upon the account whereof , we are justified . . that this obedience of christ being done for us , is reckoned graciously of god , unto us , and upon the account thereof , are we accepted as righteous before him . my intendment is not to handle this difference in the way of a controversy , but to give such an understanding of the whole , as may speedily be reduced to the practice of godlinesse and consolation : and this i shall doe in the ensuing observations . . that the obedience that christ yeelded to the law in § . generall , is not only to the peculiar law of the mediator , though he yeilded it as mediator . he was incarnate as mediator , heb. . . & gal. . . and all he afterwards did , it was as our mediator : for that cause came he into the world , and did , and suffered , what ever he did or suffered in this world . so that of this expression , as mediator , there is a twofold sence : for it may be taken strictly , as relating solely to the law of the mediator , and so christ may be said to do as mediator , only what he did in obedience to that ●●w ; but in the sense now insisted on , what ever christ did as a man subject to any law , he did it as mediator , because he did it as part of the duty incumbent on him , who undertook so to be . . that what ever christ did as mediator , he did it for them § . whose mediator he was , or in whose stead , and for whose good , he executed the office of a mediator before god : this the holy ghost witnesseth , rom. . . what the law could not doe , in that it was weake through the flesh , god sending his own son , in the likenesse of sinfull flesh , and for sin , condemned sin in the flesh , that the righteousnesse of the law might be fulfilled in us . because that we could not in that condition of weaknesse , whereinto we are cast by sinne , come to god and be freed from condemnation by the law ; god sent christ , as a mediator to doc and suffer whatever the law required at our hands , for that end and purpose , that we might not be condemned but accepted of god. it was all to this end , that the righteousnesse of the law might be fulfilled in us : that is , which the law required of us , consisting in duties of obedience , this christ performed for us . this expression of the apostle , god sending his own sonne , in the likenesse of sinfull flesh , and for sinne condemning sinne in the flesh : if you will adde to it , that of gal : . . that he was so sent forth , as that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made under the law , that is , obnoxious to it , to yeeld all the obedience that it doth require , comprizes the whole of what christ did or suffered ; and all this the holy ghost tells us , was for us , v. . . that the end of this active obedience of christ , cannot be assigned to be , that he might be fitted for his death and oblation . § . for he answered all types , and was every way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit to be made an offering for sinne , by his vnion , and habituall grace ; so that if the obedience christ performed , be not reckoned to us and done upon our account , there is no just cause to be assigned , why he should live here in the world so long as he did , in perfect obedience to all the lawes of god. had he dyed before , there had been perfect innocence , and perfect holinesse , by his habituall grace , and infinite vertue and worth from the dignity of his person : and surely he yeelded not that long course of all manner of obedience , but for some great and speciall purpose , in reference to our salvation . . that , had not the obedience of christ been for us , ( in § . what sense we shall see instantly ) it might in his life have been required of him , to yeeld obedience to the law of nature , the alone law which he could be liable to as a man ; for an innocent man in a covenant of works , as he was , needs no other law ; nor did god ever give any other law to any such person ; ( the law of creation is all that an innocent creature is liable to , with what symbols of that law god is pleased to adde . ) and yet to this law also was his subjection voluntary ; & that not only consequentially , because he was borne upon his own choyse , not by any naturall course , but also because as mediator god and man , he was not by the institution of that law obliged unto it , being as it were exempted , and lifted above that law by the hypostaticall union : yet when i say his subjection hereunto was voluntary , i do not intend that it was meerely arbitrary and at choyse , whither he would yeeld obedience unto it or no ; but on supposition of his undertaking to be a mediator , it was necessary it should be so : but that he voluntarily and willingly submitted unto , and so became really subject to the commands of it . but now moreover jesus christ yeelded perfect obedience to all those lawes , which came upon us by the occasion of sinne ; as the ceremoniall law : yea those very institutions that signified the washing away of sinne , and repentance from sinne , as the baptisme of john , which he had no need of himselfe . this therefore must needs be for us . . that the obedience of christ cannot be reckoned amongst § . his sufferings , but is clearly distinct from it : as to all formalityes , doing is one thing , suffering another ; they are in diverse predicaments , and cannot be coincident . see then briefely what we have obtained by those considerations ; and then i shall intimate what is the streame issuing from this first spring or fountaine of purchased grace , with what influence it hath thereinto . . by the obedience of the life of christ , you see what is intended : his willing submission unto , and perfect compleat fulfilling of every law of god , that any of the saints of god were obliged unto . it is true , every act almost of christs obedience , from the blood of his circumcision , to the blood of his crosse , was attended with suffering ; so that his whole life might in that regard be called a death : but yet looking upon his willingnesse and obedience in it , it is distinguished from his sufferings peculiarly so called , and termed his active righteousnesse . this is then i say , as was shewed , that compleat obsolutely perfect accomplishment of the whole law of god by christ , our mediator ; whereby he not only did no sinne , neither was there guile found in his mouth , but also most perfectly fulfilled all righteousnesse , as he affirmed it became him to doe . . that this obedience was performed by christ , not for himselfe , but for us : and in our stead : it is true ! it must needs be , that whilest he had his conversation in the flesh , he must be most perfectly and absolutely holy . but yet the prime intendment of his accomplishing of holinesse , which consists in the compleat obedience of his whole life to any law of god , that was no lesse for us , then his suffering death : that this is so , the apostle tells us , gal. . , . god sent forth his sonne made of a woman , made under the law , to redeeme them that were under the law : this scripture formerly named , must be a little farther insisted on . he was both made of a woman , and made under the law , that is , obedient to it for us . the end here both of the incarnation and obedience of christ to the law , ( for that must needs be understood here by the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , disposed of in such a condition , as that he must yeeld subjection and obedience to the law ) was all to redeeme us . in those two expressions made of a woman , made under the law , the apostle doth not knit his incarnation and death together , with an exclusion of the obedience of his life . and he was so made under the law , as those were under the law whom he was to redeeme . now we were under the law , not only as obnoxious to its penalties , but as bound to all the duties of it . that this is our being under the law , the apostle informes us , gal. . . tell me , yee that desire to be under the law. it was not the penalty of the law they desired to be under ; but to be under it , in respect of obedience . take away then the end and you destroy the meanes : if christ were not incarnate , nor made under the law for himselfe , he did not yeeld obedience for himselfe : it was all for us , for our good : let us now look forward and see what influence this hath into our acceptation . . then i say , this perfect compleat obedience of christ to the law is reckoned unto us . as there is a truth in that , the day thou § . eatest thou shalt dye ; death is the reward of sinne , and so we cannot be freed from death , but by the death of christ : heb. . , . so also is that no lesse true , do this and live , that life is not to be obtained , unlesse all be done , that the law requires . that is still true , if thou wilt enter into life , keep the commandements , math. . . they must then be kept by us , or our surety . neither is it of any value which by some is objected , that if christ yeelded perfect obedience to the law for us , then are we no more bound to yeeld obedience : for by his undergoing death the penalty of the law , we are freed from it . i answer ; how did christ undergoe death , meerely as it was penall : how then are we delivered from death , meerely as it is penall : yet we must dye still , yea as the last conflict with the effects of sinne , as a passage to our father we must dye . well then , christ yeelded perfect obedience to the law , but how did he doe it ? purely as it stood in that conditionall , do this and live : he did it in the strength of the grace he had received : he did it as a meanes of life , to procure life by it , as the tenour of a covenant . are we then freed from this obedience ? yes , but how farre ? from doing it in our own strength , from doing it for this end , that we may obtaine life everlasting . it is vaine that some say confidently , that we must yet work for life , it is all one , as to say , we are yet under the old covenant , hoc fac & vives : we are not freed from obedience , as a way of walking with god , but we are , as a way of working to come to him , of which at large afterwards . rom. . , . by the righteousnesse of one , the free gift came upon all men unto justification of life , by the obedience of one many § . shall be made righteous , saith the holy ghost . by his obedience to the law , are we made righteous , it is reckoned to us for righteousnesse . that the passive obedience of christ is here only intended , is false . first it is opposed to the disobedience of adam which was active . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the righteousnesse to the fault . the fault was an active transgression of the law ; and the obedience opposed to it must be an active accomplishment of it . besides obedience placed singly in its own nature denotes an action , or actions conformable to the law ; and therein came christ , not to destroy but to fullfill the law ; math. . . that was the designe of his coming ; and so for us ; he came to fullfill the law for us , isa. . . and borne to us ; luk. . . this also was in that will of the father , which out of his infinite love he came to accomplish . . it cannot cleerly be evinced that there is any such thing in propriety of speech , as passive obedience : obeying is doing ; to which passion or suffering cannot belong : i know it is commonly called so , when men obey untill they suffer ; but properly it is not so . so also phil. . . and be found in him not having my own § . righteousnesse which is of the law , but that which is through the faith of christ , the righteousnesse which is of god by faith . the righteousnesse we receive is opposed to our own obedience to the law : opposed to it , not as something in another kind , but as something in the same kind , excluding that from such an end which the other obtaines . now this is the obedience of christ to the law. himselfe thereby being made to us righteousnesse : cor. . . rom. . . the issue of the death of christ is placed upon reconciliation , that is a slaying of the enmity and restoring us into that condition of peace and friendship wherein adam was before his fall . but is there no more to be done ? notwithstanding that there was no wrath due to adam , yet he was to obey if he would enjoy eternall life . something there is moreover to be done in respect of us , if after the slaying of the enmity and reconciliation made we shall enjoy life ; being reconciled by his death : we are saved by that perfect obedience which in his life he yeilded to the law of god. there is distinct mention made of reconciliation , through a non-imputation of sinne : as psal . luk. . . rom. . . cor. . . and justification through an imputation of righteousnesse : jerem , . . rom. . . cor. . . although these things are so farre from being separated , that they are reciprocally affirmed of one another ; which as it doth not evince an identity , so it doth an eminent conjunction : and this last we have by the life of christ. this is fully expressed in that typicall representation of our justification before the lord , zech. . , , . two things are § . there expressed , to belong to our free acceptation before god. . the taking away of the guilt of our sinne , our filthy robes : this is done by the death of christ. remission of sinne is the proper fruite thereof ; but there is more also required , even a collation of righteousnesse , and thereby a right to life eternall : this is here called fine change of raiment : so the holy ghost expresses it againe , isa. . . where he calls it plainely the garment of salvation , and the robe of righteousnesse : now this is only made ours by the obedience of christ , as the other by his death . obj. but if this be so , then are we as righteous as christ himselfe , being righteous with his righteousnesse . ans. but first here is a great difference if it were no more then that this righteousnesse was inherent in christ , & properly his owne , it is only reckoned or imputed to us : or freely bestowed on us : and we are made righteous with that which is not ours . but secondly the truth is , that christ was not righteous with that righteousnesse for himselfe , but for us : so that here can be no comparison ; only this we may say , we are righteous with his righteousnesse which he wrought for us , and that compleately . and this now is the rise of the purchased grace whereof we speake , the obedience of christ. and this is the influence of it into our acceptation with god. whereas the guilt of sinne , and our obnoxiousnesse to punnishment on that account , is removed and taken away , as shall farther be declared , by the death of christ ; & whereas besides the taking away of sin , we have need of a compleat righteousnesse upon the account whereof we may be accepted with god , this obedience of christ , through the free grace of god is imputed unto us for that end and purpose . this is all i shall for the present insist on to this purpose ; that the passive righteousnesse of christ only , is imputed to us , in the non-imputation of sinne , and that on the condition of our faith and new obedience , so exalting them into the roome of the righteousnesse of christ , is a thing which in communion with the lord jesus , i have as yet no acquaintance withall : what may be said in the way of argument on the one side or other , must be elsewhere considered . the second spring of our communion with christ in purchased grace , is his death and oblation . he lived for us ; he dyed for us . he was ours in all he did , in all he suffered . i shall be the more briefe in handling of this because on another designe i have elsewhere at large treated of all the concernements of it . now the death of christ as it is a spring of that purchased grace wherein we have communion with him , is in the scripture proposed under a threefold consideration . . of a price . . of a sacrifice . . of a penalty . in the first regard its proper effect is redemption , in the second § . reconciliation or attonement , in the third satisfaction ; which are the great ingredients of that purchased grace whereby in the first place we have communion with christ. § . . it is a price : we are bought with a price , cor. . . being not redeemed with silver and gold , and corruptible things but with the pretious bloud of christ , pet. . , . which therein answers those things in other contracts : he came to lay down his life a ransome for many . math. . . a price of redemption : tim. . . the proper use and energie of this expression in the scripture , i have elsewhere declared . now the proper effect and issue of the death of christ as a § . price or ransome , is as i said , redemption . now redemption is the deliverance of any one from bondage , or captivity , and the miseries attending that condition , by the intervention or interposition of a price or ransome pay'd by the redeemer to him by whose authority the captive was detained . . in generall it is a deliverance : hence christ is called the deliverer , rom. . . giving himselfe to deliver us ; gal , . . he is jesus who delivers us from the wrath to come , thess. . . . it is the delivery of one from bondage or captivity ; we are without him , all prisoners and captives : bound in prison isa. . . sitting in darkenesse , in the prison house isa. . . chap. . . prisoners in the pit wherein there is no water zech. . . the captives of the mighty and the prey of the terrible isa. . . under a captivity that must be lead captive : psal. . . this puts us in bondage , heb. . . . the person committing thus to prison and into bondage , is god himselfe . to him we owe our debts math. . . chap. . . , . against him are our offences psal. . . he is the judge and law-giver james . . to sinne is to rebell against him . he shuts up men under disobedience . rom. ● . . and he shall cast both body and soul of the impenitent into hell fire : math. . . to his wrath are men obnoxious , joh. . . and lye under it by the sentence of the law , which is their prison . . the miseryes that attend this condition are innumerable , bondage to sathan , sin , and the world , comprizes the summe of them , from all which we are delivered by the death of christ as a price or ransome . god hath delivered us from the power of darknesse , and hath translated us into the kingdome of his deare son , in whom we have redemption through his blood : col. . . . and he redeems us from all iniquity tit. . . from our vaine conversation , pet. . , f . even from the guilt & power of our sin , purchasing us to himselfe a peculiar people zealous of good workes : tit. . . so dying for the redemption of transgressours heb. . . redeeming us also from the world , gal . . . and all this is by the payment of the price mentioned into the hand of god , by whose supreame authority , we were detained captives under the sentence of the law. the debt is due to the great housholder , math. . , . and the penalty , his curse , and wrath from which by it we are delivered , rev. . . this the holy ghost frequently insists on , rom. . , . being justified freely by his grace , through the redemption that is in jesus christ. whom god hath set forth to be a propitiation through faith in his blood , to declare his righteousnesse for the remission of sinnes : so also cor. . . pet. . . math. . . tim. . . ephes. . . col. . . gal . . and this is the first consideration of the death of christ , as it hath an influence into the procurement of that grace wherein we hold communion with him . secondly it was a sacrifice also . he had a body prepared him , heb. . . wherein he was to accomplish what by the typicall § . oblations and burnt offerings of the law was prefigured . and that body he offered , heb. . . that is his whole humane nature , for his soule also was made an offering for sinne , isa. . . on which account he is said to offer himselfe , ephes. . . heb. . . heb. . . he gave him selfe a sacrifice to god of a sweet smelling savour . and this he did willingly , as became him who was to be a sacrifice . the law of this obedience being written in his heart : psal. . v. . that is , he had a readinesse , willingnesse , desire for its performance . now the end of sacrifices , such as his was , bloody and for sinne , rom. . . heb. . . was attonement and reconciliation . this is every where ascribed to them , that they were to make attonement , that is in a way suitable to their nature . and this is the tendency of the death of christ , as a sacrifice , attonement and reconciliation with god. sin had broken friendship between god and us , isa. . . whence his wrath was on us , ioh. . . and we are by nature obnoxious to it : ephes. . . this is taken away by the death of christ , as it was a sacrifice : dan. . . when we were enemies we were reconciled to god by the death of his sonne rom. . . and thereby doe we receive the attonement : v. . for god was in christ reconciling the world to himselfe , not imputing to them their sinnes , and their iniquities cor. . , , . so also eph. . , , , , . and in sundry other places : and this is the second consideration of the death of christ , which i do but name , having at large insisted on these things elsewhere . thirdly it was also a punishment . a punishment in our stead . § . he was wounded for our sinnes , and bruised for our iniquities , the chastisement of our peace was on him , isa. . v. . god made all our iniquities ( that is the punishment of them ) to meet upon him v. . he bare the sinnes of many . v. . his own selfe bare our sins in his body on the tree , pet. . , . and therein he who knew no sinne , was made sinne for us , cor. . . what it is in the scripture to beare sinne , see deut. . . , , numb . . . ephes. . . the nature , kind , matter , and manner of this punishment i have , as i said before elsewhere discussed . now bearing of punishment tends directly to the giving satisfaction to him who was offended , and on that account inflicted the punishment . justice can desire no more then a proportion all punishment due to the offence . and this on his own voluntary taking of our persons , undertaking to be our mediatour , was inflicted on our deare lord jesus . his substituting himselfe in our roome , being allowed of by the righteous judge , satisfaction to him doth thence properly ensue . and this is the threefold consideration of the death of christ , as it is a principall spring and fountain of that grace wherein we have communion with him : for , as will appeare in our processe , the single and most eminent part of purchased grace , is nothing but the naturall exurgency of the threefold effects of the death of christ , intimated to flow from it , on the account of the threefold consideration insisted on . this then is the second rise of purchased grace , which we are to eye , if we will hold communion with christ in it , his death and bloodsheding , under this threefold notion , of a price , an offering , and punishment . but thirdly this is not all ; the lord christ goes farther yet : he doth not leave us so : but followes on the work to the utmost : § . he dyed for our sinnes , and rose again for our justification ; he rose again to carry on the compleat work of purchased grace ; that is , by his intercession ; which is the third rise of it . in respect of this he is said to be able to save to the uttermost them that come to god by him , seeing he liveth ever to make intercession for them , heb. . . now the intercession of christ , in respect of its influence into purchased grace , is considered two waies : § . . as a continuance and carrying on of his oblation , for the making out of all the fruits and effects thereof unto us . this is called his oppearing in the presence of god for us , heb. . . that is , as the high priest having offered the great offering for expiation of sinne , carryed in the blood thereof into the most holy place , where was the representation of the presence of god , so to perfect the attonement he had made for himselfe and the people : so the lord christ having offered himselfe as a sweet smelling sacrifice to god , being sprinkled with his own blood , appeares in the presence of god , as it were to mind him of the ingagement made to him , or the redemption of sinners by his blood , and the making out the good things to them which were procured thereby ; and so this appearance of his hath an influence into purchased grace , in as much as thereby he puts in his claime for it , in our behalfe . . he procureth the holy spirit for us , effectually to collate and bestow all this purchased grace upon us : that he would doe this , and doth it for us , we have his ingagement , ioh. . . this is purchased grace , in respect of its fountain and spring ; of which i shall not speake farther at present , seeing i must handle it at large , in the matter of the communion we have with the holy ghost . chap. vii . the nature of purchased grace : referred to three heads . . of our acceptation with god. two parts of it . of the grace of sanctification . the severall parts of it . the fountain of that purchased grace , wherein the § . saints have communion with christ being discovered , in the next place the nature of this grace it selfe may be considered . as was said , it may be referred unto three heads : . grace of acceptation with god. . grace of sanctification from god. . grace of priviledges with , and before god. . of acceptation with god ; out of christ , we are in a state of alienation from god : accepted neither in our persons , nor our § . services . sinne makes a separation between god and us : that state , with all its consequences , and attendencies , is not my businesse to unfold . the first issue of purchased grace , is to restore us into a state of acceptation ; and this is done two waies . . by a removeall of that for which we are refused , the cause of the enmity . . by a bestowing of that for which we are accepted . not only all causes of quarrell were to be taken away , that so we shouldnot be under displeasure ; but also that was to be given untous , that makes us the objects of god's delight and pleasure : on the account of the want whereof we are distanced from god. . it gives a removeall of that for which we are refused . § . this is sinne in the guilt , and all the attendencies thereof . the first issue of purchased grace tends to the takeing away of sinne in its guilt , that it shall not bind over the soule to the wages of it , which is death . how this is accomplished and brought about by christ , was evidenced in the close of the foregoing chapter . it is the fruit § . and effect of his death for us . guilt of sinne was the only cause of our separation and distance from god , as hath been said . this made us obnoxious to wrath , punishment , and the whole displeasure of god. on the account hereof , were we imprisoned under the curse of the law , and given up to the power of sathan . this is the state of our unacceptation . by his death , christ , bearing the curse , undergoing the punishment that was due to us , paying the ransome that was due for us , delivers us from this condition . and thus farre , the death of christ , is the sole cause of our acceptation with god ; that all cause of quarrell and rejection of us , is thereby taken away : and to that end , are his sufferings reckoned to us : for being made sinne for us , cor ▪ . . he is made righteousnesse unto us , cor. . . but yet farther , this will not compleat our acceptation with god. the old quarrell may be laid aside , and yet , no new § . friendship begun . we may be not sinners , and yet not be so farre righteous , as to have a right to the kingdome of heaven . adam had no right to life , because he was innocent , he must moreover doe this , and then he shall live : he must not only have a negative righteousnesse , he was not guilty of any thing ; but also a positive righteousnesse , he must doe all things . this then is required in the second place to our compleat acceptation , that we have not only the not imputation of sinne , but also a reckoning of righteousnesse . now this we have , in the obedience of the life of christ. this also was discovered in the last chapter . the obedience of the life of christ was for us , is imputed to us and is our righteousnesse before god : by his obedience are we made righteous , rom. . . on what score the obedience of faith takes place , shall be afterwards declared . these two things then , compleat our grace of acceptation ; § . sinne being removed , and righteousnesse bestowed , we have peace with god : are continually accepted before him . there is not any thing to charge us withall : that which was , is taken out of the way by christ , and nailed to his crosse ; made fast there : yea publickly and legally cancelled , that it can never be admitted againe as an evidence . what court among men would admit of an evidence that hath been publickly cancelled , and nayled up for all to see it ? so hath christ dealt with that which was against us ; and not only so ; but also he puts that upon us , for which we are received into favour : he makes us comely through his beauty : gives us white rayment to stand before the lord. this is the first part of purchased grace wherein the saints have communion with jesus christ. in remission of sin , and imputation of righteousnesse doth it consist : from the death of christ , as a price , sacrifice , and a punishment ; from the life of christ spent in obedience to the law doth it arise . the great product it is of the fathers righteousnesse , wisedome ▪ love and grace ; the great and astonishable fruit of the love and condescension of the son : the great discovery of the holy ghost , in the revelation of the mystery of the gospell . the second is grace of sanctification ; he makes us not only § . accepted , but also acceptable . he doth not only purchase love , for his saints but also makes them lovely . he came not by blood only , but by water , and blood . he doth not only justify his saints from the guilt of sinne , but also sanctify and wash them from the filth of sinne : the first is from his life and death as a sacrifice of propitiaton , this from his death as a purchase , and his life as an example . so the apostle heb. . . as also eph. . , . two things are eminent in this issue of purchased grace ; . the removall of defilement ; . the bestowing of cleannesse , in actuall grace . for the first , it is also threefold ; . the habituall cleansing of § . our nature . we are naturally uncleane , defiled ; habitually so . for who can bring a cleane thing , from that which is uncleane , job . . . that which is borne of the flesh is flesh joh. . . it is in the pollution of our blood that we are borne , ezek. . wholly defiled and polluted . the grace of sanctification purchased by the blood of christ removes this defilement of our nature . cor. . . such were some of you , but ye are washed , ye are sanctifyed . so also tit. . , , . he hath saved us by the washing of regeneration and the renewing of the holy ghost . how far this originall , habituall pollution is removed , need not be disputed . it is certaine the soule is made faire and beautifull in the sight of god. though the sinne that doth defile remaines ; yet it s habituall defilement , is taken away . but the handling of this lys not in my ayme . . taking away the pollutions of all our actuall transgressions : there is a defilement attending every actuall sinne . our own cloaths make us to be abhorred job . . . a spot , a staine , rust , wrinkle , filth , blood attends every sinne . now joh. . . the blood of jesus christ cleanseth us from all sinne . besides the defilement of our natures which he purgeth , tit. . . he takes away the defilement of our persons by actuall follies : by one offering he pefected for ever them that are sanctifyed : by himselfe he purged our sinnes before he sate down at the right hand of majesty on high heb. . . . in our best dutys we have defilement : isa. . selfe , unbeliefe , forme , drop themselves into all that we doe we may be ashamed of our choysest performances : god hath promised that the saints good workes shall follow them ; truely were they to be measured by the rule as they come from us , and weighed in the ballance of the sanctuary , it might be well for us that they might be buried for ever : but the lord christ , first as our high priest beares the iniquity , the guilt and provocation which in severe justice doth attend them : exod. . . . and not only so but he washes away all their filth and defilements . he is as a refiners fire , to purge both the sons of levi and their offerings : adding moreover sweet incense to them that they may be accepted . whatever is of the spirit , of himselfe , of grace , that remaines ; whatever is of selfe , flesh , unbeliefe that is hay and stubble , that he consumes , wasts , takes away . so that the saints good workes shall meet them one day , with a changed countenance , that they shall scarce know them ; that which seemed to them to be black , deformed , defiled , shall appeare beautifull and glorious : they shall not be affraid of them , but rejoyce to see them follow them . and this cleansing of our natures , persons , and dutys , hath its § . whole foundation in the death of christ. hence our washing and purifying , our cleansing and purging is ascribed to his blood and the sprinkling thereof . meritoriously this worke is done by the shedding of the blood of christ ; efficiently by its sprinkling . the sprinkling of the blood of christ proceedeth from the communication of the holy ghost ; which he promiseth to us , as purchased by him for us . he is the pure water , wherewith we are sprinkled from all our sins . that spirit of judgement and burning that takes away the filth and blood of the daughters of syon . and this is the first thing in the grace of sanctification . of which more afterwards . . by bestowing cleanesse , as to actuall grace . the blood § . of christ in this purchased grace doth not only take away defilement , but also it gives purity : & that also in a threefold gradation . . it gives the spirit of holinesse to dwell in us ; he is made unto us sanctification cor. . . by procuring for us the spirit of sanctification : our renewing is of the holy ghost who is shed on us through christ alone tit. . . this the apostle mainly insists on . rom. . to wit , that the prime and principall guift of sanctification that we receive from christ , is the indwelling of the spirit , and our following after the guidance thereof . but what concernes the spirit in any kind , must be referred to that which i have to offer concerning our communion with him . . he gives us habituall grace : a principle of grace opposed to § . the principle of lust that is in us by nature . this is the grace that dwells in us ; makes its abode with us , which according to the distinct faculties of our soules wherein it is , or the distinct objects about which it is exercised , receiveth various appellations , being indeed all but one new principle of life . in the understanding it is light , in the will obedience , in the affections love , in all faith. so also it is differenced in respect of its operations : when it carries out the soule to rest on christ , it is faith ; when to delight in him , it is love ; but still one and the same habit of grace . and this is the second thing . . actuall influence for the performance of every spirituall duty whatever . after the saints have both the former , yet christ § . tels them that without him they can doe nothing , joh. . . they are still in dependance upon him , for new influences of grace , or supplys of the spirit , they cannot live and spend upon the old stock : for every new act they must have new grace : he must worke in us to will and to doe of his good pleasure , phil. . . and in these three thus briefely named consists that purchased grace in the point of sanctification , as to the collating of purity and cleannesse wherein we have communion with christ. thirdly , this purchased grace consists , in priviledges to stand before god , and these are of two sorts : . primary . . consequentiall : § . primary is adoption : the spirit of adoption : consequentiall , are all the favours of the gospell , which the saints alone have right unto . but of this i shall speake when i come to the last branch of communion with the holy ghost . these are the things wherein we have communion with christ , as to purchased grace in this life . drive them up to perfection , and you have that which we call everlasting glory ; perfect acceptance , perfect holinesse , perfect adoption , or inheritance of sonnes , that 's glory . our processe now in the next place is to what i mainely in tend , even the manner how we hold communion with christ in § . these things : and that in the order laid down , as . how we hold communion with him in the obedience of his life and merit of his death , as to acceptance with god the father . . how we hold communion with christ in his blood , as to the spirit of sanctification , the habits , and acts of grace . . how we hold communion with him as to the priviledges we enjoy . of which in the ensuing chapters . chap. viii . how the saints hold communion with christ as to their acceptation with god. what is required on the part of christ , hereunto : in his intention : in the declaration thereof . the summe of our acceptation with god wherein it consists . what is required on the part of believers to this communion : and how they hold it with christ. some objections proposed to consideration : why the elect are not accepted immediately on the undertaking , and death of christ : in what sense they are so : christ a common or publique person . how he came to be so : the way of our acceptation with god on that account : the second objection . the necessity of our obedience stated : ephes. . , , . the grounds , causes and ends of it manifested . it s proper place in the new covenant . how the saints in particular hold communion with christ in this purchased grace . they approve of this righteousnesse : the grounds thereof . reject their own : the grounds thereof . the commutation of sinne and righteousnesse between christ and believers , some objections answered . communion with christ , in purchased grace , as unto acceptation with god , from the obedience of his life , § . and efficacy of his death , is the first thing we enquire into . the discovery of what on the part of christ , and what on our part is required thereunto ( for our mutuall actings , even his and ours are necessary , that we may have fellowship and communion together herein , ) is that which herein i intend . . on the part of christ there is no more required but these § . two things . that what he did , he did not for himselfe but for us , . what he suffered , he suffered not for himselfe but for us . that is , that his intention from eternity , & when he was in the world , was that all that he did and suffered , was & should be for us , and our advantage as to our acceptance with god : that he still continueth making use of what he so did and suffered , for that end and purpose , and that only . now this is most evident . what he did , he did for us , and not for himselfe : he was made § . under the law , that we might receive the adoption of sonnes gal. . , . he was made under the law , that is , in that condition that he was obnoxious to the will and commands of it : and why was this ? to what end ? for himself ? no , but to redeem us , is the ayme of all that he did , of all his obedience : & that he did . this very intention in what he did , he acquaints us with joh. . . for their sakes i sanctify my self , that they may be sanctifyed through the truth ; i sanctify my selfe , dedicate & set my selfe apart to all that work i have to do . i came not to doe my own will , i came to save that which was lost , to minister , not to be ministred unto , and to give my life a ransome , it was the testimony he bare to all he did in the world . this intendment of his is especially to be eyed . from eternity he had thoughts of what he would doe for us , and delighted himselfe therein . and when he was in the world , in all he went about , he had still this thought , this is for them , and and this is for them , my beloved : when he went to be baptized , says john , i have need to come to thee , and comest thou to me ? math. . , . as if he had said , thou hast no need at all of it . but says christ , suffer us now for so it becometh us to fullfill all righteousnesse , i doe it for them who have none at all , and stand obliged unto all , § . . in what he suffered , this is more cleare . dan. . . messias shall be cut off , and not for himselfe : and the apostle lays down this as a main difference between him , and the high priest of the jewes that when they made their solemne offerings , they offer'd first for themselves and then for the people : but jesus christ offereth only for others : he had no sinne and could make no sacrifice for his own sinne , which he had not , but only for others . he tasted death for all heb. . . gave his life a ransome for many math. . . the iniquity of us all was made to meet on him isa. . . he bare our sinne , in his body on the tree pet. . loved his church and gave himselfe for it : ephes. . . gal. . . rom. . . revel . . , . tit. . . tim. . . isa. , . joh. . . but this is exceeding cleare and confessed , that christ in his suffering and oblation , had his intention only upon the good of his elect , and their acceptation with god ; suffering for us , the just for the unjust that he might bring us to god. § . secondly to compleat this communion on the part of christ , it is required first that there he added to what he hath done , the gospell tenders of that compleat righteousnesse and acceptation with god , which ariseth from his perfect obedience and sufferings . now they are twofold . . declaratory , in the conditionall promises of the gospell . joh. . . math. . . he that believeth shall be saved : come to me and you shall have life : as the serpent was lifted up &c. christ is the end of the law of righteousnesse to them that believe , rom. . . and innumerable others . now declaratory tenders are very pretious ; there is much kindnesse in them , and if they be rejected , they will be the savour of death unto death : but the lord christ knows that the outward letter though never so effectually held out , will not enable any of his for that reception of his righteousnesse , which is necessary to interest them therein ; wherefore . in this tender of acceptation with god , on the account of what he hath done and suffered , a law is established , that whosoever receives it , shall be so accepted . but christ knows the condition and state of his in this world. this will not doe . if he do not effectually invest them with it , all is lost . therefore he sends them his holy spirit to quicken them , ioh. . . to cause them that are dead to heare his voyce , ioh. . and to work in them , what ever is required of them , to make them partakers of his righteousnesse , and accepted with god. thus doth christ deale with his ; he lives and dyes with an intention to work out , and compleat righteousnesse for them : their enjoying of it , to a perfect acceptation before god , is all that in the one and other he aymed at . then he tenders it unto them , declares the usefullnesse and pretiousnesse of it to their soules , stirring them up to a desire and valuation of it ; and lastly effectually bestowes it upon them , reckons it unto them as theirs ; that they should by it , for it , with it , be perfectly accepted with his father . thus for our acceptation with god , two things are required . § . . that satisfaction be made for our disobedience , for whatever we had done which might dammage the justice and honour of god , and that god be attoned towards us , which could no otherwise be , but by undergoing the penalty of the law. this , i have shewed abundantly is done by the death of christ : god made him to be sinne for us , cor. . . a curse , gal : . . on this account we have our absolution , our acquitment from the guilt of sinne : the sentence of the law , the wrath of god , rom. . . . we are justified , acquitted freed from condemnation , because it was christ that dyed ; he bare our sins in his body on the tree , pet. . . . that the righteousnesse of the law be fulfilled : and the obedience performed that is required at our hands ; and this is § . done by the life of christ ; rom. . , . so that answerably hereunto , according to our state and condition , of our acceptation with god , there are two parts . . our absolution from the guilt of sinne : that our disobedience § . be not charged upon us . this we have by the death of christ , our sinnes being imputed to him , shall not be imputed to us , cor. . . rom. . . isa. . . . imputation of righteousnesse ; that we may be accounted perfectly righteous before god : and this we have by the life of christ. his righteousnesse in yeelding obedience to the law , is imputed to us . and thus is our acceptation with god compleated . being discharged from the guilt of our disobedience by the death of christ , and having the righteousnesse of the life of christ imputed to us , we have friendship and peace with god. and this is that which i call our grace of acceptation with god , wherein we have communion with jesus christ. that which remaines for me to doe , is , to shew how believers hold distinct communion with christ , in this grace of acceptation , § . and how thereby they keep alive a sense of it , the comfort and life of it being to be renewed every day . without this , life is an hell ; no peace , no joy can we be made partakers of , but what hath its rise from hence . look what grounded perswasion we have of our acceptation with god , that he is at peace with us , thereunto is the revenue of our peace , comfort , joy , yea and holinesse it selfe proportioned . but yet before i come in particular to handle our practicall communion with the lord jesus , in this thing ; i must remove § . two considerable objections , the one of them lying against the first part of our acceptation with god , the other against the latter . ob . for our absolution by , & upon the death of christ , it may be said ; that if the elect have their absolution , reconciliation and freedome , by the death , blood and crosse of christ , whence is it then , that they are not all actually absolved , at the death of christ , or at least so soon as they are borne , but that many of them live a long while under the wrath of god in this world , as being unbelievers , under the sentence and condemning power of the law : why are they not immediately freed , upon the payment of the price , and making reconciliation for them . ob. . if the obedience of the life of christ be imputed unto us , and that is our righteousnesse before god , then what need we yeeld any obedience our selves ? is not all our praying , labouring , watching , fasting , giving almes , are not all fruits of holinesse , in purity of heart , and usefulnesse of conversation ? all in vaine , and to no purpose ; and who then will or need take care to be holy , humble , righteous , meeke , temperate , patient , good , peaceable , or to abound in good works in the world ? i shall , god assisting , briefely remove these two objections , and then proceed , to carry on the designe in hand , about our communion with christ. . jesus christ in his undertaking of the work of our reconciliation with god , for which cause he came into the world , and § . the accomplishment of it by his death , was constituted and considered as a common publick person , in the stead of them for whose reconciliation to god he suffered . hence he is the mediatour between god and man , tim. . . that is , one who undertook to god for us , as the next words manifest , v. . and gave himselfe a ransome for all : and the surety of the new covenant , heb. . . undertaking for , and on the behalfe of them with whom that covenant was made ; hence he is said to be given for a covenant to the people , isa. . . and a leader , . . he was the second adam , cor. . , . to all ends and purposes of righteousnesse to his spirituall seed ; as the first adam was of sin to his naturall seed , rom. . , , , , . . his being thus a common person , arose chiefely from these things : . in generall , from the covenant entred into , by § . himselfe with his father to this purpose . the termes of this covenant are at large insisted on , isa. . summed up , psal. . , . heb : . , , . hence the father became to be his god which is a covenant expression , psal. . . heb : . . psal. . . psal. . . psal. . . revel . . . mich. . . so was he by his father , on this account designed to this work , isa. . . ch . . . ch . . . mal. . . zech. . . joh. . . tim. . . thus the counsell of peace became to be between them both , zech. . . that is the father , and son. and the son rejoyces from eternity in the thought of this undertaking , prov. . , , , , , , , , , . the command given him to this purpose ; the promises made to him thereon , the assistance afforded to him , i have elsewhere handled . . in the soveraigne grant , appointment , and designe of the father , giving and delivering the elect to jesus christ in this § . covenant , to be redeemed and reonciled to himselfe , joh. . . thine they were , and thou gavest them to me . they were gods by eternall designation and election , and he gave them to christ to be redeemed : hence before their calling or believing , he calls them his sheep , joh. . , . laying downe his life for them as such ; and hence are we said to be chosen in christ , eph. . . or designed to obtain all the fruits of the love of god by christ , and committed into his hand , for that end and purpose . . in his undertaking to suffer what was due to them , and to doe what was to be done by them , that they might be delivered , § . reconciled , and accepted with god. and he undertakes to give in to the father , without losse or miscarriage , what he had so received of the father as above , joh. . . . ch . . , . as jacob did the cattell he received of laban , gen. . , . of both these i have treated somewhat at large elsewhere , in handling the covenant between the father and the son , so that i shall not need to take it up here againe . . they being given unto him , he undertaking for them , to doe and suffer , what was on their part required , he received on § . their behalfe and for them , all the promises of all the mercies , grace , good things and priviledges , which they were to receive , upon the account of his undertaking for them . on this account , eternall life is said to be promised of god before the world began , titus . . that is to the son of god for us , on his undertaking on our behalfe . and grace also is said to be given unto us before the world was , tim. . . that is in christ our appointed head , mediatour , and representative . . christ being thus a common person , a mediatour , surely , and representative of his church , upon his undertaking , as to efficacy § . and merit , and upon his actuall performance as to solemne declaration , was , as such , acquitted , absolved , justified and freed , from all and every thing , that on the behalfe of the elect , as due to them , was charged upon him , or could so be : i say as to all the efficacy and merit of his undertakings , he was immediately absolved upon his faithfulnesse , in his first engagement : and thereby all the saints of the old testament , were saved by his blood no lesse then we . as to solemne declaration , he was so absolved , when the paines of death being loosed , he was declared to be the sonne of god with power , rom. . . by the resurrection from the dead ; god saying to him , thou art my sonne , this day have i begotten thee , psal. . . and this his absolution doth christ expresse his confidence of , isa. . , , , . and he was justified , tim. . . that which i intend by this absolution of christ as a publick person , is this ; god having made him under the law for them who were so , gal. . . in their stead , obnoxious to the punishment due to sinne , made him sinne , cor , . . and so gave justice , and law , and all the consequents of the curse thereof , power against him , isa. . . upon his undergoing of that which was required of him , isa. . . god looses the paines and power of death , accepts him , and is well pleased with him , as to the performance and discharge of his work , ioh. . , , , . pronounceth him free from the obligation that was on him , act. . and gave him a promise of all the good things he aymed at , and which his soule desired . hereon are all the promises of god made to christ , and their accomplishment , all the incouragements given him to aske and make demand of the things originally ingaged for to him , psal. . . which he did accordingly , ioh. . founded , and built . and here lies the certain stable foundation , of our absolution , and acceptation with god. christ in our stead , acting for us as our surety , being acquitted , absolved , solemnely declared to have answered the whole debt that was incumbent on him to pay , and made satisfaction for all the injury we had done , a generall pardon is sealed for us all , to be sued out particularly in the way to be appointed . for , christ as a publick person being thus absolved , it became righteous with god , a righteous thing , from the covenant , compact , § . and convention , that was between him and the mediatour , that those in whose stead he was , should obtaine , and have bestowed on them , all the fruits of his death , in reconciliation with god , rom. . , , , . that as christ received the generall acquittance for them all , so that they should every one of them , enjoy it respectively . this is every where manifested in those expressions , which expresse a commutation designed by god , in this matter , as cor. . . gal. . . . pet. . , . of which afterwards . . being thus acquitted in the covenant of the mediatour , ( whence they are said to be circumcised with him , to dye with § . him , to be buried with him , to rise with him , to sit with him in heavenly places , namely in the covenant of the mediatour , ) and it being righteous , that they should be acquitted personally in the covenant of grace , it was determined by father , sonne , and holy-ghost , that the way of their actuall personall deliverance from the sentence and curse of the law , should be in and by such a way and dispensation , as might lead to the praise of the glorious grace of god , ehpes . . , , . the appointment of god is that we shall have the adoption of children . the meanes of it is by jesus christ : the peculiar way of bringing it about , is by the redemption that is in his blood , the end is the praise of his glorious grace . and thence it is , that . untill the full time of their actuall deliverance , determined and appointed to them in their severall generations , be accomplished , they are personally under the curse of the law , and on that account are legally obnoxious to the wrath of god , from which they shall certainly be delivered . i say , they are thus personally obnoxious to the law and the curse thereof , but not at all with its primitive intention of execution upon them , but as it is a meanes appointed to help forward their acquaintance with christ and acceptance with god , on his account ; when this is accomplished , that whole obligation ceases ; being continued on them in a designe of love ; their last condition being such , as that they cannot without it , be brought to a participation of christ , to the prayse of the glorious grace of god. . the end of the dispensation of grace , being to glorify the whole trinity , the order fixed on , and appointed , wherein this § . is to be done , is , by ascending to the fathers love , through the workes of the spirit , and blood of the sonne . the emanation of divine love to us , begins with the father , is carried on by the sonne , and then communicated by the spirit : the father designing , the son purchasing , the spirit effectually working , which is their order . our participation , is first by the work of the spirit , to an actuall interest in the blood of the sonne , whence we have acceptation with the father . this then is the order , whereby we are brought to acceptation with the father , for the glory of god through christ. § . . that the spirit may be glorified , he is given unto us , to quicken us , convert us , work faith in us , rom. , . ephes. . , . according to all the promises of the covenant , isa. . , . ezek. . . ezek. . . . this being wrought in us , for the glory of the sonne , we are actually interested according to the tenour of the covenant , at the same instant of time , in the blood of christ , as to the benefits which he hath procured for us thereby . yea this very work of the spirit it selfe , is a fruit , and part of the purchase of christ : but we speak of our sense of this thing , whereunto the communication of the spirit is antecedent . and . to the glory of the father , we are accepted with him , justified , freed from guilt , pardoned , and have peace with god , rom. . . thus , through christ we have accesse by one spirit unto the father , ephes. . . and thus are both father and sonne , and the holy spirit , glorified in our justification , and acceptation with god : the father in his free love , the sonne in his full purchase , and the holy spirit in his effectuall working . . all this , in all the parts of it , is no lesse fully procured for us , nor lesse freely bestowed on us , for christs sake and on his § . account , as part of his purchase and merits ; then if all of us immediatly upon his death , had been translated into heaven ; only this way of our deliverance and freedome , is fixed on , that the whole trinity may be glorified thereby . and this may suffice in answer to the first objection . though our reconciliation with god be fully and compleatly procured by the death of christ , and all the ways and meanes whereby it is accomplished , yet we are brought unto an actuall enjoyment thereof , by the way and in the order mentioned , for the praise of the glorious grace of god. the second objection is , that if the righteousnesse and obedience of christ to the law , be imputed unto us , then what need we yeild obedience § . our selves . to this also i shall returne answer as briefely as i can , in the ensuing observations : then . the placeing of our gospell obedience , on the right foot of account , that it may neither be exalted into a state , condition , use , nor end , not given it of god , nor any reason , cause , motive , end , necessity of it on the other hand , taken away , weakned or impaired , is a matter of great importance . some make our obedience , the workes of faith , our workes , the matter or cause of our justification ; some the condition of the imputation of the righteousnesse of christ , some the qualification of the person justifyed , on the one hand ; some exclude all the necessity of them , and turne the grace of god into lasciviousnesse on the other . to debate these differences , is not my present businesse : only i say , on this and other accounts , the right stating of our obedience , is of great importance as to our walking with god. . we doe by no meanes , assigne the same place , condition , state and use , to the obedience of christ , imputed to us , and § . our obedience performed to god. if we did , they were really inconsistent . and therefore those , who affirme that our obedience is the condition or cause of our justification , doe all of them deny , the imputation of the obedience of christ unto us . the righteousnesse of christ is imputed to us , as that on the account whereof we are accepted , and esteemed righteous before god , and are really so , though not inherently . we are as truly righteous with the obedience of christ , imputed to us , as adam was or could have been , by a compleat righteousnesse of his own performance . so rom. . . by his obedience we are made righteous ; made so truely , and so accepted , as by the disobedience of adam we are truely made trespassours and so accounted . and this is that which the apostle desires to be found in , in opposition to his own righteousnesse phil. . but our own obedience is not the righteousnesse whereupon we are accepted and justifyed before god ; although it be acceptable to god , that we should abound therein . and this distinction the apostle doth evidently deliver and confirme , so as nothing can be more cleerly revealed , eph. . , , . for by grace we are saved through faith. and this not of our selves . it is the guift of god. not of workes , least any man should boast . for we are his workes manship , created in christ jesus unto good workes which god hath prepared that we should walke in them . we are saved , or justifyed ( for that it is whereof the apostle treats ) by grace through faith , which receives jesus christ and his obedience : not of workes least any man should boast : but what workes are they that the apostle intends ? the workes of believers , as in the very beginning of the next words , is manifest ; for we are ; we believers , with our obedience and our workes , of whom i speake : yea but what need then of workes ; need still there is , we are the workmanship &c. two things the apostle intimates in these words : . a reason why we cannot be saved by workes : namely because we doe them not in , or by our own strength , which is necessary we should doe if we will be saved by them , or justifyed by them : but this is not so saith the apostle , for we are the workemanship of god &c. all our workes are wrought in us , by full and effectuall undeserved grace . . an assertion of the necessity of good workes , notwithstanding that we are not saved by them , and that is , that god has ordained that we shall walke in them : which is a sufficient ground of our obedience what ever be the use of it . if you will say then , what are the true and proper gospell § . grounds , reasons , uses , and motives of our obedience , whence the necessity thereof may be demonstrated , and our soules be stirred up , to abound and be fruitfull therein ? i say they are so many & lye so deep in the mystery of the gospell , and dispensation of grace , spread themselves so throughout the whole revelation of the will of god unto us , that to handle them fully and distinctly , and to give them their due weight , is a thing that i cannot engage in , least i should be turned aside from what i principally intend . i shall only give you some briefe heads of what might at large be insisted on . . our universall obedience , and good workes , are indispensably necessary from the soveraigne appointment and will § . of god : father . son , and holy ghost . . in generall : this is the will of god , even our sanctification , or holinesse thess. . . this is that which god wills , which he requires of us , that we be holy , that we be obedient . that we do his will as the angells doe in heaven : the equity , necessity profit and advantage of this ground of our obedience , might at large be insisted on . and were there no more , this might suffice alone . if it be the will of god , it is our duty . . the father hath ordeined or appointed it : it is the will of the father ephes. . . the father is spoken of personally ; christ being mentioned as mediator . . the sonne hath ordained and appointed it as mediator joh. , . i have ordained you that you should bring forth fruite , ( of obedience ) and that it should remaine . and . the holy ghost appoints and ordaines believers to workes of obedience and holinesse , and to worke holinesse in others : so in particular , act. . . he appoints and designes men to the great worke of obedience in preaching the gospell , and in sinning , men sinne against him . . our holinesse , our obedience , worke of righteousnesse , is § . one eminent and especiall end of the peculiar dispensation of father , sonne , and spirit in the businesse of exalting the glory of god in our salvation : of the electing love of the father : the purchasing love of the sonne : and the operative love of the spirit . . it is a peculiar end of the electing love of the father : ephes. . . he hath chosen us that we should be holy and unblameable . so isa. . , . his aime and designe in choosing of us was , that we should be holy , and unblameable before him in love . this he is to accomplish and will bring about in them that are his . he chooses us to salvation , through the sanctification of the spirit , and beliefe of the truth : thess. . . this the father designed as the first and immediate end of electing love : and proposes the consideration of that love , as a motive to holinesse . joh. . , , . . it is so also of the exceeding love of the son , whereof the testimonys are innumerable . i shall give but one or two : tit. . . who gave himselfe for us , that he might redeem us from all inquity , and purify to himselfe a peculiar people zealous of good workes . this was his aime his designe in giving himselfe for us : as ephes. . , . christ loved the church and gave himselfe for it , that he might sanctify and cleanse it with the washing of water by the word : that he might present it to himselfe a glorious church , not having spot or wrinkle or any such thing but that it should be holy and without blemish . cor. . . rom. . . . it is the very worke of the love of the holy ghost : his whole worke upon us , in us , for us consists in preparing of us for obedience , enabling of us thereunto , and bringing forth the fruits of it , in us : and this he doth in opposition to a righteousnesse of our own , either before it , or to be made up by it : tit. . . i need not insist on this : the fruits of the spirit in us are known gal. . . and thus have we a twofold bottome of the necessity of our obedience , and personall holinesse : god hath appointed it . he requires it . and it is an eminent immediate end of the distinct dispensation of father , sonne , and hoy ghost , in the worke of our salvation . if gods soveraignty over us is to be owned ; if his love towards us be to be regarded , if the whole worke of the ever blessed trinity , for us , in us , be of any moment , our obedience is necessary . . it is necessary in respect of the end thereof : and that § . whether you consider god , our selves , or the world . . the end of our obedience in respect of god , is his glory and honour , mal. . . this is gods honour , all that we give him . it is true , he will take his honour from the stoutest and proudest rebell in the world : but all we give him , is in our obedience . the glorifying of god by our obedience , is all that we are or can be . particularly , . it is the glory of the father : mat. . . let your light so shine before men , that they may see your good workes , and glorify your father which is in heaven . by our walking in the light of faith , doth glory arise to the father . the fruits of his love , of his grace , of his kindnesse . are seen upon us ; and god is glorifyed in our behalfe : and . the sonne is glorifyed thereby . it is the will of god , that as all men honour the father , so should they honour the sonne : joh. . . and how is this done , by believing in him , joh. . . obeying of him . hence , joh. . . he says , he is glorifyed in believers : and prays for an increase of grace and union for them , that he may yet be more glorifyed , and all might know that as mediator he was sent of god. . the spirit is glorifyed also by it : he is grieved by our disobedience ephes. . . and therefore his glory is in our bringing forth fruit . he dwells in us as in his temple : which is not to be defiled ; holinesse becometh his habitation for ever . now if this that hath been said , be not sufficient to evince a necessity of our obedience , we must suppose our selves to speake with a sort of men , who regard neither the soveraignty , nor love , nor glory of god , father , son , or holy ghost . let men say what they please , though our obedience should be all lost , and never regarded , which is impossible , ( for god is not unjust to forget our labour of love ) yet here is a sufficient bottome , ground and reason of yeilding more obedience unto god , then ever we shall doe , whilst we live in this world . i speake also only of gospell grounds of obedience , and not of those that are naturall and legall , which are indispensable to all mankind . . the end in respect of our selves immediately , is threefold , § . . honour . . peace . . usefullnesse . . honour : it is by holinesse that we are made like unto god , and his image is renewed againe in us . this was our honour at our creation ; this exalted us above all our fellow creatures here below ; we were made in the image of god. this we lost by sinne , and became like the beasts that perish . to this honour of conformity to god , of bearing his image , are we exalted againe by holinesse alone . be ye holy , says god , because i am holy : pet. . . and be you perfect , that is , in doing good , as your heavenly father is perfect , math. . . in a likenesse and conformity to him . and herein is the image of god renewed : ephes. . , . therein we put on the new man which after god is created in righteousnesse , and holinesse of truth . this was that which originally was attended with power and dominion ; is still all that is beautifull or comely in the world ; how it makes men honourable and precious in the sight of god , of angells , of men , how alone it is that which is not despised , which is of price before the lord ; what contempt and scorne he hath of them in whom it is not , in what abomination he hath them and all their ways , might easily be evinced ; . peace , by it we have communion with god , wherein peace alone is to be enjoyed . the wicked are like a troubled sea , that § . cannot rest , and there is no peace to them saith my god : isa. . . there is no peace , rest , or quietnesse , in a distance , separation , or alienation from god. he is the rest of our soules : in the light of his countenance is life & peace : now if we walk in the light , as he is light , we have fellowship one with another , ioh . . and verily our fellowship is with the father , and with the sonne jesus christ : v. . he that walkes in the light of new obedience , he hath communion with god , and in his presence is fullnesse of joy for ever : without it there is nothing but darknesse , and wandring and confusion . . usefullnesse , a man without holinesse is good for nothing : ephraim , saies the prophet , is an empty vine , that brings forth fruit to it selfe . and what is such a vine good for ? nothing , saith another prophet , a man cannot make a pin of it , so much as to hang a vessell on : a barren tree is good for nothing , but to be cut downe for the fire . notwithstanding the seeming usefullnesse of men , who serve the providence of god in their generations , i could easily manifest that the world and the church might want them , and that indeed in themselves they are good for nothing : only the holy man is commune bonum . . the end of it in respect of others , in the world is manifold . . it serves to the conviction , and stopping the mouthes of § . some of the enemies of god , both here and hereafter : here , pet. . . keeping a good conscience that wherein they speak against you as evill doers , they may be ashamed , beholding your good conversation in christ. by our keeping of a good conscience men will be made ashamed of their false accusations . that whereas their malice and hatred of the wayes of god , hath provoked them to speake all manner of evill of the profession of them ; by the holinesse and righteousnesse of the saints , they are convinced , and made ashamed , as a thiefe is when he is taken , and be driven to acknowledge that god is amongst them , and that they are wicked themselves , ioh. . . . hereafter ; it is said that the saints shall judge the world : it is on this as well as upon other considerations . their good workes , their righteousnesse , their holinesse shall be brought forth , and manifested to all the world , and the righteousnesse of gods judgements against wicked men , be thence evinced ; see , saies christ , these are they that i own , whom you so despised and abhorred ; and see , their workes following them , this and that they have done , when you wallowed in your abominations , math. . , . . the conversion of others , pet. . . having your conversation honest among the gentiles , that wherein they spake against you as evill doers , beholding your good works , they may glorify god in the day of visitation . math. , . even revilers , persecutors , evill speakers , have been overcome by the constant holy walking of professours , and when their day of visitation hath come , have glorified god on that account , pet. . , . . the benefit of all : partly in keeping of judgments from the residue of men , as ten good men would have preserved sodome partly , by their reall communication of good to them , with whom they have to doe in their generation . holinesse makes a man a good man ; usefull to all , and others eat of the fruits of the spirit , that he brings forth continually . . it is necessary in respect of the state and condition of justified persons ; and that whether you consider their relative state § . of acceptation , or their state of sanctification . . they are accepted and received into friendship , with an holy god ; a god of purer eyes then to behold iniquity ; who hates every uncleane thing . and is it not necessary , that they should be holy , who are admitted into his presence , walke in his sight , yea lay in his bosome ? should they not with all diligence cleanse themselves from all pollution of flesh and spirit , and perfect holinesse in the feare of the lord ? . in respect of sanctification ; we have in us a new creature , cor. . . this new creature is fed , cherished , nourished , kept alive by the fruits of holinesse : to what end hath god given us new hearts , and new natures ? is it that we should kill them , stifle the creature that is found in us , in the wombe ? that we should give him to the old man to be devoured ? . it is necessary in respect of the proper place of holinesse in the new covenant , and that is twofold : § . . of the meanes unto the end : god hath appointed , that holinesse , shall be the meanes , the way , to that eternall life , which as in it selfe and originally is his gift , by jesus christ , so with regard to his constitution of our obedience , as the means of attaining it , is a reward : and god in bestowing of it a rewarder . though it be neither , the cause , matter , nor condition of our justification , yet it is the way appointed of god , for us to walke in , for the obtaining of salvation : and therefore he that hath hope of eternall life purifies himselfe , as he is pure : and none shall ever come to that end , who walketh not in that way : for without holinesse it is impossible to see god. . it is a testimony and pledge of adoption : a signe and evidence of grace , that is , of acceptation with god. and ly . the whole expression of our thankfulnesse . now there is not one of all these causes and reasons of the necessity , the indispensible necessity , of our obedience , good workes , and personall righteousnesse , but would require a more large discourse to unfold and explain , then i have allotted to the proposall of them all : and innumerable others there are of the same import , that i cannot name . he that upon these accounts doth not think universall holinesse and obedience to be of indispensible necessity , un . lesse also it be exalted into the roome of the obedience and righteousnesse of christ , let him be filthy still . these objections being removed , and having at the entrance of this chapter , declared what is done on the part of christ , as § . to our fellowship with him , in this purchased grace , as to our acceptation with god ; it remaines that i now shew , what also is required and performed on our part , for the compleating thereof : this then consists in the ensuing particulars . . the saints cordially approve of this righteousnesse , as that alone which is absolutely compleat , and able to make them acceptable § . before god. and this supposeth five things : . their cleare and full conviction of the necessity of a righteousnesse , wherewith to appeare before god. this is alwaies in their thoughts . this in their whole lives they take for granted . many men spend their daies in obstinacy and hardnesse , adding drunkennesse unto thirst , never once enquiring what their condition shall be , when they enter into eternity . others trifle away their times and their soules , sowing the wind of empty hopes , and preparing to reap a whirlewind of wrath . but this lies at the bottome of all the saints communion with christ. a deep fixed , resolved perswasion , of an absolute and indispensable necessity of a righteousnesse , wherewith to appeare before god. the holinesse of gods nature , the righteousnesse of his goverment , the severity of his law , the terrour of his wrath , are alwaies before them . they have been all convinced of sinne , and have looked on themselves , as ready to sink under the vengeance due to it . they have all cryed , men and brethren , what shall we doe to be saved ? wherewith shall we appeare before god ? and have all concluded , that it is in vaine to flatter themselves with hopes of escaping as they are by nature ; if god be holy , and righteous , and of purer eyes then to behold iniquity , they must have a righteousnesse to stand before him : and they know what will be the cry one day , of those who now bear up themselves , as if they were otherwise minded , isa. . . mich. . , . . they weigh their own righteousnesse in the ballance , and § . find it wanting . and this two waies . . in generall , and upon the whole of the matter , at their first setting themselves before god. when men are convinced of the necessity of a righteousnesse , they catch at every thing that presents it selfe to them for reliefe . like men ready to sinke in deepe waters , catch at that that is next to save them from drowning , which sometimes proves a rotten stick , that sinkes with them . so did the jewes rom. . , . they caught hold of the law , and it would not relieve them : and how they perished with it , the apostle declares , chap. . . the law put them upon setting up a righteousnesse of their own ; this kept them doing , and in hope , but kept them from submitting to the righteousnesse of god. here many perish , and never get one step neerer god all their daies . this the saints renounce . they have no confidence in the flesh : they know that all they can doe , all that the law can doe , which is weake through the flesh , will not availe them . see what judgement paul makes of all a mans own righteousnesse , phil. . . . this they beare in their minds daily , this they fill their thoughts withall , that upon the account of what they have done , can doe , ever shall doe , they cannot be accepted with god , or justified thereby . this keepes their soules humble , full of a sense of their own vilenesse all their daies . . in particular : they dayly weigh all their particular actions § . in the ballance , and find them wanting , as to any such compleatnesse , as upon their own account to be accepted with god. oh! says a saint , if i had nothing to commend me unto god , but this prayer , this duty , this conquest of a temptation , wherein i my selfe see so many failings , so much imperfection , could i appeare with any boldnesse before him ? shall i then piece up a garment of righteousnesse out of my best duties ; ah ! it is all as a defiled cloath , isa . . these thoughts accompany them in all their duties : in their best and most choice performances . lord what am i in my best estate ? how little suitablenesse unto thy holinesse is in my best duties ? o spare me ! in reference to the * best thing that ever i did in my life . when a man who lives up on convictions , hath got some enlargements in duties , some conquest over a sinne or temptation , he huggs himselfe , like micha when he had got a levite to be his priest ; now surely it shall be well with him , now god will blesse him , his heart is now at ease ; he hath peace in what he hath done . but he who has communion with christ , when he is highest in duties of sanctification and holinesse , is clearest in the apprehension of his own unprofitablenesse , and rejects every thought that might arise in his heart , of setting his peace in them , or upon them . he saies to his soule , doe these things seeme something to thee ? alas , thou hast to doe with an infinitely righteous god , who lookes through and through all that vanity , which thou art but little acquainted withall ; and should he deale with thee , according to thy best workes , thou must perish . . they approve of , value and rejoyce in this righteousnesse , § . , for their acceptation , which the lord jesus hath wrought out , and provided for them : this being discovered to them , they approve of it with all their hearts , and rest in it , isa. . . surely shall one say , in the lord have i righteousnesse and strength . this is their voyce and language , when once the righteousnesse of god in christ , is made known to them : here is righteousnesse indeed , here have i rest for my soule . like the merchant man in the gospell , math. . , . that finds the pearle of price : i had been searching up and downe , i looked this and that way for helpe , but it was farre away : i spent my strength for that which was not bread ; here is that indeed , which makes me rich for ever . when first the righteousnesse of christ , for acceptation with god , is revealed to a poore labouring soul , that hath sought for rest and hath found none , he is surprized and amazed , and is not able to containe it selfe : and such an one alwaies in his heart approves this righteousnesse on a fivefold account . . as full of infinite wisdome : unto them that believe saith the apostle , christ crucified , is the wisdome of god , cor. . . § . they see infinite wisdome in this way of their acceptation with god. in what darknesse , saies such an one , in what streights , in what intanglements , was my poor soule ? how little able was i to look through the clouds and perplexities wherewith i was encompassed ? i looked inwards , and there was nothing , but sinne , horror , feare , tremblings ; i looked upwards , and saw nothing but wrath , curses and vengeance ; i knew that god was an holy and righteous god , and that no uncleane thing should abide before him ; i knew that i was a poore , vile , uncleane , and sinfull creature , and how to bring these two together in peace , i knew not : but in the righteousnesse of christ , doth a world of wisdome open it selfe , dispelling all difficulties and darknesse , and manifesting a reconciliation of all this . o the depth of the riches of the wisdome and knowledge of god! rom. . . and col. . . but of this before . . as full of grace . he knows that sinne had shut up the whole way of grace towards him ; and whereas god aymes at nothing § . so much as the manifestation of his grace , he was utterly cut short of it . now to have a compleat righteousnesse provided , and yet abundance of grace manifested , exceedingly delights the soule : to have gods dealing with his person , all grace , and dealing with his righteousnesse , all justice , takes up his thoughts . god every where assures us , that this righteousnesse is of grace . it is by grace , and no more of workes , rom . . as the apostle at large sets it out , ephes. . , , . it is from riches of grace and kindnesse , that the provision of this righteousnesse is made : it is of meere grace that it is bestowed on us , it is not at all of workes : though it be in its selfe , a righteousnesse of workes , yet to us , it is of meere grace . so tit. . , , , . but ofter that the kindnesse and love of god our saviour toward man appeared , not by workes of righteousnesse which we have done , but according to his mercy he saved us , by the washing of regeneration , and renewing of the holy ghost , which he shed on us abundantly , through jesus christ our saviour : that being justified by his grace , we should be made heires according to the hope of eternall life . the rise of all this dispensation is kindnesse and love , that is grace , v. . the way of communication , negatively is not by workes of righteousnesse that we have done ; positively , by the communication of the holy ghost , v. . the meanes of whose procurement , is jesus christ , v. . and the work it selfe is by grace , v. . here is use made of every word allmost , whereby the exceeding rich grace , kindnesse , mercy , and goodnesse of god may be expressed , all concurring in this worke . as , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his goodnesse , benignity , readinesse to communicate of himselfe , and his good things that may be profitable to us ▪ . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mercy , love , and propensity of mind to help , assist , relieve them of whom he speakes , towards whom he is so affected : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mercy , forgivenesse● , compassion , tendernesse , to them that suffer : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , free pardoning , bounty , undeserved love : and all this is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; he exercises all these properties and attributes of his nature towards us , that he may save us : and in the bestowing of it , giving us the holy ghost , it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he powred him out , as water out of a vessell , without stop and hesitation , and that not in a small measure , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , richly and in abundance : whence as to the work it selfe , it is emphatically said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : justified by the grace of him , who is such an one . and this doe the saints of god in their communion with christ , exceedingly rejoyce in before him , that the way of their acceptation before god , is a way of grace , kindnesse and mercy , that they might not boast in themselves , but in the lord , and his goodnesse ; crying , how great is thy goodnesse ? how great is thy bounty ? . they approve of it , and rejoyce in it , as a way of great peace and security to themselves and their own soules . they remember § . what was their state and condition , whilest they went about to set up a righteousnesse of their own , and were not subject to the righteousnesse of christ : how miserably they were tossed up and downe , with continuall fluctuating thoughts : sometimes they had hope , and sometimes were full of feare : sometimes they thought themselves in some good condition , and anon were at the very brink of hell ; their consciences being racked and torne , with sinne and feare : but now , being justified by faith , they have peace with god , rom. . . all is quiet and serene : not only that storme is over , but they are in the haven where they would be . they have abiding peace with god. hence is that description of christ , to a poore soule , isa. . . and a man shall be as an hiding place from the wind , and a covert from the tempest , as rivers of water in a dry place , as the shadow of a great rock in a weary land . wind , and tempest , and drought , and wearinesse , nothing now troubles the soule that is in christ , he hath an hiding place and a covert , and rivers of water , and the shaddow of a great rock , for his security . this is the great mystery of faith in this businesse of our acceptation with god by christ ; that whereas the soule of a believer finds enough in him , and upon him , to rend the very caule of the heart , to fill him with feares , terrour , disquietments all his dayes , yet through christ , he is at perfect peace with god , isa. . . psal. . , , . hence do the soules of believers exceedingly magnify jesus christ : that they can behold the face of god , with boldnesse , confidence , peace , joy , assurance , that they can call him father , beare themselves on his love , walke up and down in quietnesse and without feare ; how glorious is the son of god , in this grace ? they remember the wormwood & gall , that they have eaten , the vinegar and teares they have drunk , the trembling of their soules like an aspen leafe that is shaken with the wind , when ever they thought of god , what contrivances they have had to hide , and flye and escape ; to be brought now to setlement & security , must needs greatly affect them . . they cordially approve of this righteousnesse because it is a way and meanes of the exceeding exaltation and honour of § . the lord jesus , whom their soules doe love . being once brought to an acquaintance with jesus christ , their hearts desire nothing more then that he may be honoured and glorifyed to the utmost , & in all things have the preheminence . now what can more tend to the advancing and honouring of him in our hearts , then to know that he is made of god unto us , wisedome and righteousnesse cor. . . not that he is this or that part of our acceptation with god : but he is all , he is the whole . they know that in the account of his working out their acceptation with god. he is . honoured of god his father : phil. . . , , . he § . made himselfe of no reputation , and tooke upon him the forme of a servant , and was made in the likenesse of men . and being found in fashion as a man , he humbled himselfe and became obedient unto death , even the death of the crosse ; wherefore god also hath highly exalted him , and given him a name , which is above every name ; that at the name of jesus every knee should bow , of things in heaven and things in earth , and things under the earth : and that every tongue should confesse , that jesus christ is lord , to the glory of god the father . whether that word wherefore , denotes a connexion of causality , or only a consequence , this is evident , that on the account of his suffering , and as the end of it , he was honoured and exalted of god ; to an unspeakable preheminence , dignity , and authority ; according as god had promised him , on the same account : is. . , . act. . . act. . , . and therefore it is said , that when he had by himselfe purged our sinnes , he sate down at the right hand of the majesty on high : heb. . . . he is on this account honoured of all the angells in heaven , § . even because of this great worke of bringing sinners unto god : for they do not only bow down & desire to look into the mystery of the crosse , pet. . . but worship and praise him allways on this account , revel . . , , , . i heard the voyce of many angells round about the throne , and living creatures , and the elders , and the number of them was ten thousand times ten thousand , and thousands of thousands , saying with a loud voyce , worthy is the lambe that was slaine , to receive power , and riches and wisedome , and strength , and honour , and glory , and blessing . and every creature which is in heaven and earth , and under the earth , and such as are in the sea , and all that are in them , heard i saying , blessing , honour , glory , and power , be unto him that sitteth on the throne , and unto the lambe for ever and ever . and the living creatures said amen , and the fore and twenty elders fell down and worshiped him , that liveth for ever and ever . the reason given of this glorious and wonderfull doxologie , this attribution of honour and glory , to jesus christ , by the whole host of heaven , is because he was the lambe that was slaine : that is , because of the worke of our redemption , and our bringing unto god. and it is not a little refreshment and rejoycing to the souls of the saints , to know , that all the angells of god , the whole host of heaven , which never sinned , doe yet continually rejoyce , and ascribe prays and honour to the lord jesus , for his bringing them to peace and favour with god. . he is honoured by his saints all the world over : and § . indeed if they doe not , who should . if they honour him not as they honour the father , they were of all men the most unworthy : but see what they doe revel . . , . unto him that loved us , and washed us from our sinnes in his own blood , and hath made us kings and priests to god and his father , to him be glory for ever and ever , amen . chap. . , , . the foure living creatures and four and twenty elders , fell down before the lambe , having every one of them harps , and golden viols full of odors , which are the prayers of the saints ; and they sung a new song , saying , thou art worthy to take the booke and to open the seales thereof : for thou wast slain , & hast redeemed us unto godby thy blood , out of every kindred , and tongue , and people , and nation , and hast made us unto god kings , and priests , and we shall raigne on the earth . the great solemne worship of the christian church , consists in this assignation of honour and glory to the lord jesus : therefore doe they love him , honour him , delight in him , as paul. phil. . . and so the spouse , cant. . , , . and this is on this account . . they cordially approve of this righteousnesse , this way § . of acceptation as that which brings glory to god as such . when they were labouring under the guilt of sinne , that which did most of all perplex their soules was , that their safety was inconsistent with the glory and honour of the great god ; with his justice , faithfullnesse , and truth ; all which were engaged for the destruction of sinne ; and how to come off from ruine , without the losse of their honour he saw not . but now by the revelation of this righteousnesse from faith , to faith , they plainly see , that all the properties of god are exceedingly glorifyed , in the pardon , justification , and acceptance of poor sinners . as before was manifested . and this is the first way whereby the saints hold daily communion with the lord jesus , in this purchased grace of acceptation with god. they consider , approve of , and rejoyce in the way , meanes , and thing it selfe . . they make an actuall commutation with the lord iesus , as to their sins and his righteousnesse : of this there are also sundry § . parts . . they continually keep alive upon their hearts a sense of the guilt & evill of sin , even then when they are under some comfortable perswasions of their personall acceptance with god. sense of pardon takes away the horrour and feare , but not a due sense of the guilt of sinne . it is the daily exercise of the saints of god , to consider the great provocation that is in sinne , their sinnes ; the sin of their nature and lives : to render themselves vile in their own hearts and thoughts on that account : to compare it with the terrour at the lord : and to judge themselves continually . this they doe in generall , my sin is ever before me , says david , they set sinne before them not to terrify and offright their soules with it , but that a due sense of the evill of it , may be kept alive upon their hearts . . they gather up in their thoughts the sins for which they § . have not made a papticular reckoning with god in christ : or if they have begun so to doe , yet they have not made cleare worke of it , nor come to a cleare and comfortable issue . there is nothing more dreadfull then for a man to be able to digest his convictions : to have sin looke him in the face , and speak perhaps some words of terror to him , and to be able by any charmes of diversions or delays , to put it off , without comming to a full tryall as to state and condition in reference thereunto . this the saints doe . they gather up their sinnes , lay them in the ballance of the law ; see and consider their weight and desert . and then . they make this commutation i speak of with jesus christ : § . that is , . they seriously consider , and by faith conquer all objections to the contrary , that jesus christ by the will and appointment of the father , hath really undergone the punishment that was due to those sinnes , they laye now under his eye and consideration . isa. . . cor. . . he hath as certainly and really answered the justice of god , for them , as if he himselfe , the sinner , should at that instant be cast into hell , he could doe . . they hearken to the voyce of christ calling them to him § . with their burden ; come unto me ye that are weary and heavy laden : come with your burdens : come thou ( poor soule ) with thy guilt of sinne : why what to doe ? why , this is mine saith christ : this agreement i made with my father , that i should come , and take thy sinnes , and heare them away : they were my lot . give me thy burden , give me all thy sinnes ; thou knowest not what to doe with them , i know how to dispose of them well enough , so that god shall be glorifyed and thy soule delivered . hereupon , . they lay downe their sinnes at the crosse of christ , upon § . his shoulders ; this is faiths great and bold venture upon the grace , faithfulnesse and truth of god. to stand by the crosse and say , ah ! he is bruised for my sinnes , and wounded for my transgressions , and the chastisement of my peace is upon him . he is thus made sinne for me . here i give up my sinnes to him that is able to beare them , to undergoe them . he requires it of my hands , that i should be content that he should undertake for them , and that i heartily consent unto . this is every days worke . i know not how any peace can be maintained with god , without it . if it be the work of soules to receive christ , as made sinne for us , we must receive him , as one that takes our sinnes upon him . not as though he dyed any more , or suffered any more : but as the faith of the saints of old , made that present , and done before their eyes ( not come to passe , heb. . . ) so faith now , makes that present , which was accomplished and past many generations agoe . this it is to know christ crucified . . having thus by faith given up their sinnes to christ , & seen god laying them all on him , they draw nigh , and take § . from him , that righteousnesse which he hath wrought out for them : so fulfilling the whole of that of the apostle , cor. . . he was made sinne for us , that we might become the righteousnesse of god in him . they consider him tendering himselfe and his righteousnesse , to be their righteousnesse before god : they take it , and accept of it , and compleat this blessed bartering and exchange of faith. anger , curse , wrath , death , sinne as to its guilt , he took it all , and takes it all away ; with him we leave what ever of this nature belongs to us , and from him we receive , love , life , righteousnesse and peace . obj. but it may be said , surely this course of procedure can § . never be acceptable to jesus christ : what ? shall we daily come to him , with our filth , our guilt , our sinnes ? may he not , will he not bid us keep them to our selves , they are our own ; shall we be allwaies giving sinnes , and taking righteousnesse ? ans. there is not any thing that jesus christ is more delighted with , then that his saints should allwaies hold communion with him , as to this businesse of giving and receiving . for . this exceedingly honours him , and gives him the glory § . that is his due ; many indeed cry lord , lord , and make mention of him , but honour him not at all . how so ? they take his worke out of his hands , and ascribe it unto other things ; their repentance , their duties , shall beare their iniquities . they doe not say so , but they doe so . the commutation they make , if they make any , it is with themselves . all their bartering about sinne , is in and with their own soules . the work that christ came to doe in the world , was to bear our iniquities , and lay down his life a ransome for our sinnes . the cup he had to drink of , was filled with our sinnes , as to the punishment due to them . what greater dishonour then can be done to the lord jesus , then to ascribe this work to any thing else : to think to get rid of our sinnes any other way , or meanes . herein , then i say , is christ honoured indeed , when we goe to him with our sinnes , by faith : and say unto him : lord this is thy worke : this is that for which thou camest into the world ; this is that thou hast undertaken to doe ; thou callest for my burthen , which is too heavy for me to beare : take it blessed redeemer : thou tenderest thy righteousnesse , that is my portion . then is christ honoured , then is the glory of mediation ascribed to him , when we walke with him in this communion . . this exceedingly endeares the soules of the saints to him , § . and constraines them to put a due valuation upon him , his love , his righteousnesse and grace . when they find , and have the daily use of it , then they do it . who would not love him : i have been with the lord jesus , may the poore soule say : i have left my sins , my by burthen with him , and he hath given me his righteousnesse , wherewith i am going with boldnesse to god. i was dead , and am alive , for he dyed for me ; i was cursed , and am blessed , for he was made a curse for me ; i was troubled , but have peace , for the chastisement of my peace was upon him ; i knew not what to doe , nor whither to cause my sorrow to goe ; by him have i received joy unspeakable and glorious : if i doe not love him , delight in him , obey him , live to him , dye for him , i am worse then the devills in hell . now the great ayme of christ in the world , is , to have an high place and esteeme in the hearts of his people : to have there , ( as he hath in himselfe , ) the preheminence in all things ; not to be justled up and downe among other things : to be all , and in all . and thus are the saints of god prepared to esteeme him , upon the engaging themselves to this communion with him . obj. yea , but you will say , if this be so , what need we to repent , § . or amend our wayes , it is but going to christ by faith , making this exchange with him , and so we may sinne that grace may abound ? ans. i judge no mans person : but this i must needs say , that i doe not understand , how a man that makes this objection in cold blood , not under a temptation or accidentall darknesse , can have any true or reall acquaintance with jesus christ : however this i am certaine of , that this communion in its selfe , produces quite other effects , then those supposed . for . for repentance ; it is i suppose , a gospell repentance that § . is intended . for a legall bondage repentance full of dread , amazement , terrour , selfe-love , astonishment at the presence of god , i confesse this communion takes it away , prevents it , casts it out , with its bondage and feare : but for gospell repentance , whose nature consists in godly sorrow for sinne , with its relinquishment , proceeding from faith , love , and abhorrency of sinne , on accounts of father , son , and spirit , both law , and love , that this should be hindered by this communion , is not possible . i told you that the foundation of this communion , is laid in a deep , serious , daily consideration of sinne , its guilt , vilenesse and abhomination , and our own vilenesse on that account . that a sense hereof is to be kept alive in and upon the heart of every one , that will enjoy this communion with christ : without it christ is of no value , nor esteeme to him . now is it possible that a man should dayly fill his heart , with the thoughts of the vilenesse of sinne , on all considerations what ever , of law , love , grace , gospell , life and death , and be filled with selfe abhorrency on this account , and yet be a stranger to godly sorrow ? here is the mistake , the foundation of this communion , is laid in that , which they suppose it overthrowes . . but what shall we say for obedience : if christ be so glorified § . and honoured by taking our sinnes , the more we bring to him the more will he be glorified . a man could not suppose that this objection would be made , but that the holy ghost , who knows what is in man , and his heart , hath made it for them , and in their name , rom. . , , . the very same doctrine that i have insisted on , being delivered chap. . , , . the same objection is made to it ; and for those who think it may have any weight , i referre them to the answer given in that chapter by the apostle , as also to what was said before to the necessity of our obedience , notwithstanding the imputation of the righteousnes of christ. but you will say : how should we addresse our selves to the performance of this duty : what path are we to walk in ? § . . faith exercises it's selfe in it especially three waies . . in meditation . the heart goes over in its own thoughts the part above insisted on , sometimes severally , semetimes joyntly , sometimes fixing primarily on one thing , sometimes on another , and sometimes going over the whole . at one time perhaps the soule is most upon consideration of its own sinfulnesse , and filling it selfe with shame , and selfe abhorrency on that account ; sometimes it is filled with the thoughts of the righteousnesse of christ , and with joy unspeakable , and glorious on that account . especially on great occasions , when grieved and burthened by negligence or eruption of corruption , then the soule goes over the whole work , and so drives things to an issue with god , and takes up the peace that christ hath wrought out for him . . considering and enquiring into the promises of the gospell , which hold out all these things ; the excellency , fullnesse and suitablenesse of the righteousnesse of christ , the rejection of all false righteousnesse , and the commutation made in the love of god , which was formerly insisted on . . in prayer : herein doe their soules goe through this work day by day . and this communion have all the saints with the lord jesus , as to their acceptation with god , which was the first thing proposed to consideration . chap. ix . of communion with christ in holinesse . the severall acts ascribed unto the lord christ herein . . his intercession . . sending of the spirit . . bestowes habituall grace ; what that is , and wherein it consists . this purchased by christ : bestowed by him . of actuall grace . how the saints hold communion with christ in these things : manifested in sundry particulars . our communion with the lord jesus , as to that grace of sanctification , and purification , whereof we have § . made mention in the severall distinctions , and degrees thereof formerly , is nextly to be considered . and herein the former method must be observed ; and we must shew . . what are the peculiar actings of the lord christ as to this communion : and dly what is the duty of the saints herein : the summe is , how we hold communion with christ in holinesse , as well as in righteousnesse , and that very briefly . there are severall acts ascribed unto the lord jesus in reference to this particular : as , § . . his interceding with the father , by vertue of his oblation in the behalfe of his , that he would bestow the holy spirit on them . here i chuse to enter , because , of the oblation of christ it selfe , i have spoken before . otherwise every thing is to be run up to that head , that sourse and spring . there lies the foundation of all spirituall mercies whatever : as afterwards also shall be manifested : now the spirit , as unto us , a spirit of grace , holinesse and consolation , is of the purchase of christ. it is upon the matter , the great promise of the new covenant , ezek. . . i will put a new spirit within you : so also , chap. . v. . jerem. . , . and in sundry other places . whereof afterwards . christ is the mediator and surety of this new covenant , heb. . . , jesus was made surety of a better testament , or rather covenant . a testament needs no surety . he is the undertaker on the part of god and man also . of man to give satisfaction ; of god to bestow the whole grace of the promise , as chap. . . for this cause he is the mediator of the new testament , that by meanes of death , for the redemption of transgressions that were under the first testament , they which are called , might receive the promise of eternall inheritance . he both satisfied for sin , and procured the promise . he procures all the love and kindnesse , which are the fruits of the covenant ; being himselfe the originall promise thereof , gen. . . the whole being so ordered in all things , and made sure , sam. . that the residue of its effects , should all be derived from him , depend upon him , and be procured by him , that he in all things might have the preheminence , col. . . according to the compact and agreement made with him , isa. . . they are all the purchase of his blood , and therefore the spirit also , as promised in that covenant , cor. . . now the whole fruit and purchase of his death , is made out from the father upon his intercession . this ioh. . , , . he promiseth his disciples , that he will pursue the worke which he hath in hand in their behalfe , and intercede with the father for the spirit , as a fruit of his purchase . therefore he tells them , that he will not pray the father for his love unto them , because the eternall love of the father , is not the fruit , but the fountaine of his purchase : but the spirit that is a fruit , that ( saith he ) i will pray the father for &c. and what christ asketh the father as mediator , to bestow on us , that is part of his purchase * , being promised unto him upon his undertaking to doe the will of god. and this is the first thing that is to be considered in the lord jesus , as to the communication of the spirit of sanctification and purification ; ( the first thing to be considered in this our communion with him ) he intercedes with his father , that he may be bestowed on us , as a fruit of his death and bloodshed in our behalfe . this is the relation of the spirit of holinesse as bestowed on us , unto the mediation of christ. he is the great * foundation of the covenant of grace ; being himselfe everlastingly destinated , and freely given to make a purchase of all the good things thereof . receiving according to promise the holy ghost , acts . . he sheds him abroad on his own . this faith considers , fixes on , dwells upon . for ly his prayer being granted ( as the father allwaies hears him ) he actually sends his spirit into the hearts of his saints , there to dwell in his stead , and to doe all things for them , and in them , which he himselfe hath to doe . this secondly is the lord christ by faith to be eyed in : and that not only in respect of the first enduing of our hearts with his holy spirit , but also of the continuall supplies of it , drawing forth , and exciting more effectuall operations and actings of that indwelling spirit . hence , though ioh. . . he says , the father will give them the comforter , because the originall and soveraigne dispensation is in his hand , and it is by him made out upon the intercession of christ , yet not being bestowed immediatly on us , but ( as it were ) given into the hand of christ for us , he affirmes , that ( as to actuall collation or bestowing ) he sends him himselfe : chap. . v. . i will send the comforter to you from the father . he receives him from his father , and actually sends him unto his saints . so chapt. . . i will send him : and v. . he manifests how he will send him , he will furnish him with that which is his , to bestow upon them : he shall take of mine ( of that which is properly and peculiarly so , mine as mediatour , the fruit of my life and death unto holinesse ) and give it unto you . but of these things more afterwards . this then is the second thing that the lord christ doth , and which is to be eyed in him , he sends his holy spirit into our hearts , which is the efficient cause of all holinesse and sanctification , quickening , enlightning , purifying the soules of his saints . how our union with him , with all the benefits thereon depending , floweth from this his communication of the spirit unto us , to abide with us , and to dwell in us , i have at large elsewhere declared : where also this whole matter is more fully opened . and this is to be considered in him by faith , in reference to the spirit its selfe . ly there is that , which we call habituall grace , that is , the § . fruits of the spirit , the spirit which is borne of the spirit : ioh. . . that which is borne of , or produced by the holy ghost , in the heart or soule of a man when he is regenerate , that which makes him so , is spirit ; in opposition to the flesh , or that enmity which is in us by nature against god : it is , faith , love , joy , hope , and the rest of the graces of the gospell , in their root or common principle . concerning which these two things are to be observed . . that though many particular graces are mentioned , § . yet there are not different habits or qualities in us ; not severall or distinct principles , to answer them ; but only the same habit or spirituall principle , putting forth it selfe in various operations , or wayes of working , according to the variety of the objects which it goeth forth unto , is their common principle . so that it is called and distinguished as above , rather in respect of actuall exercise , with relation to its objects , then habituall inherence , it being one root , which hath these many branches . . this is that which i intend by this habit of grace . a a new gratious spirituall b life , or principle , c created , and d bestowed on the soule , whereby it is e changed in all its faculties and affections , fitted , and enabled to goe forth , in the way of obedience , unto every divine object , that is proposed unto it , according to the mind of god. for instance . the mind can discerne of f spirituall things in a spirituall manner , and therein it is light , illumination . the whole soule closeth with christ , as held forth in the promises of the gospell for righteousnesse and salvation , that is faith : which being the maine and principall work of it , it often gives denomination unto the whole . so when it rests in god , in christ , with delight , desire , and complacency , it is called love , being indeed the principle suiting all the faculties of our soules for spirituall and living operations , according to their naturall use . now it differs . . from the spirit dwelling in the saints ? for it is a created quality . the spirit dwells in us as a free agent in an holy § . habitation . this grace as a quality , remaines in us , as in its own proper subject , that hath not any subsistence but therein , and is capeable of being intended or restrained under great variety of degrees . . from actuall grace which is transient , this making its residence in the soule . * actuall grace is an elapse of divine influence and assistance , working in and by the soul , any spirituall act or duty whatsoever , without any praeexistence unto that act or continuance after it , god working in us , both to will and to doe . but this habituall grace is alwaies resident in us , causing the soule to be a meet principle for all those holy and spirituall opperations , which by actuall grace are to be performed . and . it is capable of augmentation and diminution , as was said . in some it is more large and more effectuall then in others : yea in some persons more at one time then another : hence are those dyings , decays , ruines , recoverys , complaynts and rejoycings , whereof so frequent mention is made in the scripture . these things being premised , as to the nature of it : let us § . now consider what we are to eye in the lord iesus , in reference hereunto , to make an entrance into our communion with him therein , as things by him , or on his part performed . . as i said of the spirit , so ( in the first place ) i say of this , it is of the purchase of christ , and is so to be looked on . it is given unto us , for his sake to believe on him : phil. . . the lord , on the behalfe of christ , for his sake , because it is purchased , & procured by him for us , bestowes faith , & ( by same rule ) all grace upon us . we are blessed with all spirituall blessings in heavenly places in him , eph. . . in him , that is , in & through his mediation for us . his oblation and intercession iye at the bottome of this dispensation . were not grace by them procured , it would never by any one soule be enjoyed . all grace is from this fountaine . in our receiving it from christ , we must still consider what it cost him ; want of this weakens faith in its proper workings : his whole intercession is founded on his oblation : joh. . , . what he purchased by his death , that ( nor more , nor lesse as hath been often said ) he intercedeth may be bestowed . and he prays that all his saints may have this grace whereof we speake , joh. . . did we continually consider all grace as the fruit of the purchase of christ , it would be an exceeding endearement on our spirits . nor can we without this consideration according to the tenor of the gospell , aske or exspect any grace . it is no prejudice to the free grace of the father , to look on any thing as the purchase of the son. it was from that grace , that he made that purchase . and in the receiving of grace from god , we have not communion with christ , who is yet the treasury and store house of it ; unlesse we look upon it as his purchase . he hath obtained that we should be sanctifyed through out , have life in us , be humble , holy , believing , dividing the spoyle with the mighty , by destroying the workes of the divell in us . . the lord christ doth actually communicate this grace unto his saints , and bestows it on them . of his fullnesse we have all received , and grace for grace , joh. . . for . the father actually invests him with all the grace , whereof by compact and agreement , he hath made a purchase ( as he received the promise of the spirit ) which is all that is of use for the bringing his many sonnes to glory . it pleased the father , that in him all fullnesse should dwell . col. . . that he should be invested with a fullnesse of that grace which is needfull for his people . this himselfe calls the power of giving eternall life to his elect : john . . which power is not only his abilitie to doe it , but also his right to doe it . hence this delivering of all things unto him by his father , he lays as the bottome of his inviting sinners unto him for refreshment . all things are delivered unto me of my father math. . . come unto me all that labour and are heavy laden , and i will give you rest v. . this being the covenant of the father with him , and his promise unto him , that upon the making his soule an offering for sinne , he should see his seed , and the pleasure of the lord should prosper in his hand : isa. . . and in the verses following , the powring out of his soul vnto death , and bearing the sinnes of many , is laid as the bottome and procuring cause of these things . . of justification , by his knowledge he shall justify many . . of sanctification ; in destroying the workes of the divell : v. . . thus comes our mercifull high priest to be the great possessor of all grace , that he may give out to us according to his own pleasure ; quickning whom he will. he hath it in him really as our head , in that he received not that spirit by measure joh. . . which is the bond of union between him and us , cor. . . whereby holding him the head , we are filled with his fullnesse ephes. . . col. . . he hath it as a common person intrusted with it on our behalfe : rom. . , , , . the last adam is made unto us a quickning spirit , cor. . . he is also a treasury of this grace in a morall and law sense ; not only as it pleased the father , that all fullnesse should dwell in him , col. . . but also because in his mediation , as hath been declared , is founded the whole dispensation of grace . . being thus actually vested with this power and priviledge and fullnesse , he designes the spirit to take of this fullnesse , and to give it unto us . he shall take of mine and shew it unto you ; joh. . . the spirit takes of that fullnesse that is in christ , and in the name of the lord jesus , bestows it actually on them , for whose sanctification he is sent . concerning the manner and allmighty efficacy of the spirit of grace , whereby this is done ( i meane , this actuall collation of grace upon his peculiar ones ) more will be spoken afterwards . . § . for actuall grace , or that influence of power whereby the saints are enabled to performe particular duties according to the mind of god , there is not any need of further enlargement about it . what concernes our communion with the lord christ therein , holds proportion with what was spoken before . there remaineth only one thing more to be observed concerning those things , whereof mention hath been made , and i proceed to the way whereby we carry on communion with the lord jesus in all these . and that is , that these things may be considered two ways . . in respect of their first collation or bestowing on the soul. . in respect of their continuance and increase , as unto the degrees of them . in the first sence , as to the reall communicating of the spirit of grace unto the soul , so raising it from death unto life , the saints have no kind of communion with christ therein , but only what consists in a passive reception of that life-giving , quickening spirit and power . they are but as the dead bones in the prophet , the wind blows on them , and they live : as lazarus in the grave , christ calls and they come forth ; the call being accompained with life , and power . this then is not that whereof particularly i speake . but it is the second in respect of further efficacy of the spirit , and increase of grace , both habituall and actuall , whereby we become more holy , and to be more powerfull in walking with god , have more fruite in obedience , and successe against temptations : and in this they hold communion with the lord christ : and wherein and how they do it , shall now be declared . . they continually eye the lord jesus as the great joseph , § . that hath the disposall of all the granarys of the kingdom of heaven , committed unto him ; as one in whom it hath pleased the father to gather all things unto an head , ephes. . . that from him all things might be dispensed unto them . all treasures , all fullnesse , the spirit not by measure , are in him . and this fullnesse in this joseph in reference to their condition , they eye in these thee particulars . . in the preparation unto the dispensation mentioned , in the expiating , parging , purifying efficacy of his blood , it was a sacrifice not only of attonement as offered , but also of purification , as powred out . this the apostle eminently sets forth , heb. . . . for if the blood of bulls and goats , and the ashes of an heifer , sprinkling the uncleane sanctifieth to the purifying of the flesh , how much more shall the blood of christ who through the eternall spirit offered himselfe without spot unto god , purge your consciences from dead works that you may serve the living god. this blood of his is that which answers all typicall institutions , for carnall purification , and therefore hath a spiritually purifying , cleansing , sanctifying vertue in it selfe , as offered and powred out . hence it is called a fountain for sinne and for uncleannesse , zech. . . that is , for their washing and taking away . a fountaine opened , ready prepared , vertuous , efficacious in its selfe , before any be put into it : because poured out , instituted , appointed to that purpose . the saints see that in thēselves they are still exceedingly defiled : ( and indeed to have a sight of the defilements of sinne , is a more spirituall discovery , then to have only a sence of the guilt of sinne . this follows every conviction , & is commensurate unto it ; that usually only such as reveale the purity and holinesse of god , and all his ways . ) hereupon they cry with shame within themselves , uncleane , uncleane . uncleane in their natures , uncleane in their persons ; uncleane in their conversations . all rolled in the blood of their defilements : their hearts being by nature a very sinke , and their lives a dunghill . they know also , that no unclean thing shall enter into the kingdome of god , or have place in the new jerusalem : that god is of purer eys then to behold iniquity . they cannot endure to look on themselves , & how shall they dare to appeare in his presence ? what remedies shall they now use ? though they wash themselves with nitre , and take them much sope , yet their iniquity will continue marked , jerem. . . wherewith then shall they come before the lord ? for the removall of this , i say , they looke in the first place to the purifying vertue of the blood of christ , which is able to cleanse them from all their sinnes ; joh. . . being the spring from whence floweth all the purifying vertue , which in the issue will take away all their spots and staines ; make them holy and without blemish , and ( in the end ) present them glorious unto himselfe , eph. . , . this they dwell upon with thoughts of faith ; they roll it in their minds and spirits . here faith obtaines new life , new vigor , when a sence of vilenesse hath even overwhelmed it . here is a fountaine opened ; draw nigh and see its beauty , purity , efficacy . here is a foundation laid of that worke , whose accomplishment we long for . one moments communion with christ by faith herein , is more effectuall to the purging of the soule , to the increasing of grace , then the utmost selfe endeavours of a ages . . § . they eye the blood of christ , as the blood of sprinkling . comeing to jesus the mediator of the new covenant , they come to the blood of sprinkling heb. . . the eying of the blood of christ as shed , will not of its selfe take away pollution . there is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a shedding of blood , without which , there is no remission , heb. . . but there is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sprinkling of blood , without which there is no actuall purification . this the apostle largely describes : heb. . when moses ( saith he ) had spoken every precept to the people according to the law , he tooke the blood of calves and of goats , with water , and scarlet wooll , & hyssop , & sprinkled both the book and all the people , saying , this is the blood of the testament which god hath enjoyned unto you : more over , he sprinkled with blood , both the tabernacle , & all the vessells of the ministry ; and allmost all things are by the law purged with blood : it was therefore necessary that the patternes of the things in the heavens , should be purifyed with these , but the heavenly things themselves , with better sacrifices then these v. , , , , . he had formerly compared the blood of christ , to the blood of sacrifices as offered in respect of the impetration and the purchase it made ; now he doth it unto that blood as sprinkled , in respect of its aplication unto purification and holinesse . and he tells us how this sprinkling was performed , it was by dipping hyssop in the blood of the sacrifice , and so dashing it out upon the things and persons to be purifyed . as the institution also was with the paschall lamb : exod. . . hence david in a sence of the pollution of sin prays , that he may be purged with hyssop : ps. . . for that this peculiarly respected the uncleannesse and defilement of sin , is evident , because there is no mention made in the institution of any sacrifice , ( after that of the lamb before mentioned , ) of sprinkling blood with hyssop , but only in those which respected purification of uncleannesse . as in the case of leprosy , levit. . . and all other defilements numb . . . which latter indeed , is not of blood but of the water of separation , this also being eminently typpicall of the blood of christ , which is the fountaine for separation for uncleannesse . zech. . . now this branch of hyssop wherein the blood of purification was prepared for the sprinkling of the uncleane , is , ( unto us ) the free promises of christ. the cleasing vertue of the blood of christ lyes in the promises , as the blood of sacrifices in the hyssop , ready to passe out unto them that draw nigh thereunto . therefore the apostle argueth from receiving of the promises unto universall holinesse and purity . having therefore these promises ( dearely beloved ) let us cleanse our selves from all filthinesse of flesh and spirit , perfecting holinesse in the feare of the lord , cor. . . this then the saints doe ; they eye the blood of christ as it is in the promise , ready to issue out upon the soule for the purification thereof : and thence is purging and cleansing vertue to be communicated unto them , and by the blood of christ are they to be purged from all their sinnes , joh. . . thus farre as it were , this purifying blood thus prepared and made ready is at some distance to the soule . though it be shed to this purpose , that it might purge , cleanse , and sanctify , though it be taken up with the bunch of hyssop in the promises , yet the soul may not partake of it : wherefore . § . they look upon him , as in his own spirit he is the only dispenser of the spirit , and of all grace of sanctification and holinesse . they consider that upon his intercession it is granted to him , that he shall make effectuall all the fruits of his purchase to the sanctification , the purifying and making glorious in holinesse of his whole people . they know that this is actually to be accomplished by the spirit , according to the innumerable promises given to that purpose . he is to sprinkle that blood upon their soules , he is to create the holinesse in them that they long after , he is to be himselfe in them a well of water springing up to everlasting life . in this state they looke to jesus ; here faith fixes its selfe in expectation of his giving out the spirit , for all these ends and purposes ; mixing the promises with faith and so becoming actuall partaker of all this grace . this is their way , this their coumunion with christ ; this is the life of faith as to grace and holinesse . blessed is the soule that is exercised therein : he shall be as a tree planted by the waters , that spreadeth forth her rootes by the river , and shall not see when heat cometh , but her leafe shall be green , and shall not be carefull in the yeare of drought , neither shall cease from yeilding fruit : jerem . . convinced persons who know not christ , nor the fellowship of his sufferings , would spin an holinesse out of their own bowells : they would worke it out in their own strength . they begin it with tyring endeavours , and follow it with vows , dutys , resolutions , ingagements , sweating at it all the day long . thus they continue for a season ; their hypocrisy for the most part ending in apostacy . the saints of god , do in the very entrance of their walking with him , reckon upon it , that they have a threefold want . . of the spirit of holinesse , to dwell in them . . of an habit of holinesse , to be infused into them . . of actuall assistance , to work all their works for them ; and that if these should continue to be wanting , they can never with all their might , power , and endeavours , performe any one act of holinesse before the lord. they know that of themselves they have no sufficiency ; that without christ , they can doe nothing , therefore they looke to him who is intrusted with a fullnesse of all these in their behalfe , and thereupon by faith derive from him an increase of that , whereof they stand in need . thus i say , have the saints communion with christ , as to their sanctification and holinesse . from him do they receive the spirit to dwell in them ; from him the new principle of life , which is the root of all their obedience , from him have they actuall assistance for every duty they are called unto . in waiting for , expectation and receiving of these blessings on the accounts before mentioned , do they spend their lives and time with him . in vaine is helpe looked for from other mountaines . in vaine do men spend their strength in following after righteousnesse , if this be wanting . fix thy soule here ! thou shalt not tary untill thou be ashamed . this is the way , the only way , to obtain full effectuall manifestations of the spirits dwelling in us ; to have our hearts purified , our consciences purged , our sins mortified , our graces increased , our soules made humble , holy , zealous , believing ; like to him ; to have our lives fruitfull , our deaths comfortable ; let us herein abide , eying christ by faith , to attaine that measure of conformity to him , which is allotted unto us in this world , that when we shall see him as he is , we may be like unto him . chap. x. of communion with christ in priviledges : of adoption : the nature of it : the consequents of it : peculiar priviledges attending it : liberty , title ; boldnesse , affliction , communion with christ hereby . the third-thing wherein we have communion with christ is grace of priviledge before god : i meane as § . the third head of purchased grace . the priviledges we enjoy by christ , are great and innumerable . to insist on them in particular , were work for a mans whole life , not a designe to be wrapped up in a few sheets . i shall take a view of them only in the head , the spring and fountain whence they all arise and flow . this is our adoption . beloved , now we are the sons of god. ioh. . . this is our great and fountain priviledge . whence is it that we are so ? it is from the love of the father , v. . behold , what love the father hath given unto us , that we should be called the sons of god. but by whom immediatly doe we receive this honour ? as many as believe on christ , he gives them this power to become the sons of god , ioh. . . himselfe was appointed to be the first borne among many brethren , rom : . . and his taking us to be brethren , heb. . . makes us become the children of god. now that god is our father , by being the father of christ , and we his children , by being the brethren of christ , being the head and summe of all the honour , priviledge , right , and title we have , let us a little consider the nature of that act , whereby we are invested with this state and title ; namely our adaption . now adoption is the authorative translation of a believer by jesus § . christ from the family of the world and satan , into the family of god , with his investiture in all the priviledges , and advantages of that family . to the compleat adoption of any person , these five things rre required . § . . that he be actually , and of his own right , of another family , then that whereunto he is adopted . he must be the son of one family or other in his own right , as all persons are . . that there be a family unto which of himselfe he hath no right , whereinto he is to be grafted . if a man comes into a family upon a personall right , though originally at never so great a distance , that man is not adopted . if a man of a most remote consanguinity , doe come into the inheritance of any family by the death of the neerer heires , though his right before were little better then nothing , yet he is a borne son of that family , he is not adopted . he is not to have the plea of the most remote possibility of succession . . that there be an authoritative legall translation of him , by some that have power thereunto , from one family into another . it was not by the law of old , in the power of particular persons , to adopt when , and whom they would . it was to be done by the authority of the soveraigne power . . that the adopted person be freed from all the obligations that be upon him unto the family , from whence he is translated : otherwise he can be no way usefull , or serviceable unto the family , whereinto he is engrafted : he cannot serve two masters , much lesse two fathers . . that by vertue of his adoption , he be invested in all the rights , priviledges , advantages , and title to the whole inheritance of the family into which he is adopted , in as full and ample manner , as if he had been borne a son therein . now all these things and circumstances doe concurre , and are found in the adoption of believers . . they are by their own originall right of another family , § . then that whereinto they are adopted . they are by nature the children of wrath , eph. . . sons of wrath : of that family whose inheritance is wrath ; called the power of darknesse , col. . . for from thence doth god translate them into the kingdome of his deare son. this is the family of the world and of sathan , of which by nature believers are . what ever is to be inherited in that family ; as wrath , curse , death , hell , they have a right thereunto . neither can they of themselves , or by themselves get free of this family : a strong man armed , keeps them in subjection . their naturall estate is a family condition , attended with all circumstances of a family ; family duties and services ; rights and titles ; relations , and observances . they are of the black family of sinne , and satan . . there is another family whereinto they are to be translated , § . and whereunto of themselves , they have neither right nor title . this is that family in heaven and earth , which is called after the name of christ. eph. . v. . the great family of god : god hath an house , and family for his children , of whom , some he maintaines on the riches of his grace , and some he entertaines with the fullnesse of his glory . this is that house whereof the lord christ is the great dispenser , it having pleased the father to gather in one all things in him , both which are in heaven , and which are in earth , even in him ephes . v. . herein live all the sons and daughters of god , spending largely on the riches of his grace . unto this family of themselves they have no right , nor title : they are wholly alienated from it . eph. . . and can lay no clayme to any thing in it . god driving fallen adam out of the garden , and shutting up all wayes of returne with a flaming sword ready to cut him off , if he should attempt it ; abundantly declares that he , and all in him , had lost all right of approaching unto god , in any family relation . corrupted , cursed nature is not vested with the least right to any thing of god : therefore they have an authoritative translation from one of these families § . to another . it is not done in a private underhand-way , but in the way of authority . ioh : , . to as many as received him , he gave power to become the sons of god. power , or authority . this investing them with the power , excellency , and right of the sons of god , is a forensicall act , and hath a legall proceeding in it . it is called the making us meet for the inheritance of the saints in light , col. . v. . a judiciall exalting us into membership in that family , where god is the father , christ the elder brother , all saints and angells brethren and fellow children , and the inheritance a crowne immortall and incorruptible , that fades not away . now this authoritative translation of believers from one family into another , consisteth of these two parts . § . . an effectuall proclamation and declaration of such a persons immunity from all obligations to the former family , to which by nature he was related , and this declaration hath a threefold object . . angells : it is declared un to them , they are the sons of god. they are the sons of god , and so of the family whereunto the adopted person is to be admitted , and therefore it concernes them to know , who are invested with the rights of that family , that they may discharge their duty towards them ; unto them then it is declared , that believers are freed from the family of sinne , and hell , to become fellow sons , and servants with them : and this is done two waies . . generally by the doctrine of the gospell , eph. . . unto the principalities , and powers in heavenly places is made known by the church , the manifold wisdome of god. . by the church is this wisdome made known to the angells : either as the doctrine of the gospell is delivered unto it , or as it is gathered thereby . and what is this wisdome of god , that is thus made known to principalities and powers ? it is that the gentiles should be fellow-heirs , and of the same body with us , v. . the mystery of adopting sinners of the gentiles , taking them from their slavery in the family of the world , that they might have a right of heirship , becoming sons in the family of god , is this wise . dome thus made known . and how was it primitively made known ? it was revealed by the spirit unto the prophets and apostles , v. . . in particular by immediate revelation . when any particular soule is freed from the family of this world , it is revealed to the angells . there is joy in the presence of the angells of god ( that is among the angells , and by them ) over one sinner that repenteth , luke . v. . now the angells cannot of themselves absolutely know the true repentance of a sinner in it selfe . it is a work wrought in that cabinet , which none hath a key unto but jesus christ : by him it is revealed to the angells , when the peculiar care , and charge of such an one is committed to them . these things have their transaction before the angels , luk. . v. , . christ ownes the names of his brethren before the angells ; revel . . . when he gives them admittance into the family where they are , heb. . . he declares to them that they are sons , that they may discharge their duty towards them ; heb. . last . . it is denounced in a judiciall way unto satan , the great § . master of the family whereunto they were in subjection . when the lord christ delivers a soule from under the power of that strong armed one , he binds him : tyes him from the exercise of that power and dominion which before he had over him . and by this meanes doth he know that such an one is delivered from his family ; and all his future attempts upon him , are encroachings upon the possession , and inheritance of the lord christ. . unto the conscience of the person adopted . the spirit of christ testifies to the heart and conscience of a believer , that he is freed from all engagements unto the family of satan , and is become the son of god , rom. . , . and enables him to cry abba father , gal. . . of the particulars of this testification of the spirit , and of its absolving the soule from its old alliance , i shall speak afterward . and herein consists the first thing mentioned . . there is an authoritative engrafting of a believer actually § . into the family of god , and investing him with the whole right of sonship . now this , as unto us , hath sundry acts . . the giving a believer a new name in a white stone , revel . . . they that are adopted are to take new names : they change their names they had in their old families , to take the names of the families whereinto they are translated . this new name is , a child of god : that is the new name given in adoption : and no man knoweth what is in that name , but only he that doth receive it . and this new name is given , and written in a white stone ; that is the tessera of our admission into the house of god. it is a stone of judiciall acquitment . our adoption by the spirit is bottomed on our absolution in the blood of jesus : and therefore is the new name , in the white stone ; priviledge grounded on discharge . the white stone quits the claime of the old family ; the new name gives entrance to the other . . an enrolling of his name in the catalogue of the houshold of god. admitting him thereby , into fellowship therein . this is called the writing of the house of israel , ezek. . . that is the roll , wherein all the names of the israel , the family of god are written . god hath a catalogue of his houshold ; christ knows his sheep by name . when god writeth up the people , he counts that this man was borne in sion , ps. . . this is an extract of the lambs book of life . ly testifying to his conscience , his acceptation with god , enableing him to behave himselfe as a child , rom. . . gal. . , . the two last things required to adoption are , that the adopted person be freed from all obligations to the family from § . whence he is translated , and invested with the rights and priviledges of that whereunto he is translated . now because these two comprize the whole issue of adoption , wherein the saints have communion with christ. i shall handle them together , referring the concernments of them unto these foure heads . . liberty : . title , or right : . boldnesse : . correction . § . these are the four things in reference to the family of the adopted person , that he doth receive by his adoption , wherein he holds communion with the lord jesus . . liberty : the spirit of the lord , that was upon the lord jesus did anoint him to proclaime liberty to the captive : esay : . . and where the spirit of god is , ( that is the spirit of christ given to us by him because we are sons ) there is liberty : cor. . . all spirituall liberty is from the spirit of adoption . what ever else is pretended , is licentiousnesse . so the apostle argues , gal. . , . he hath sent forth his spirit into their hearts crying abba father , wherefore ye are no more servants , no more in bondage , but have the liberty of sons ; and this liberty respects in the first place , the family from whence the adopted person is translated ; it is his setting free from all the obligations of that family . now in this sense , the liberty which the saints have by adoption , § . is either from that which is reall , or that which is pretended ; that which is reall respects a twofold issue of law , and sinne. the morall unchangeable law of god , and sin , being in conjunction , meeting with reference to any persons , hath , and hath had a twofold issue ; . an oeconomicall institution of a new law of ordinances , keeping in bondage those to whom it was given , col. . . . a naturall ( if i may so call it ) pressing off those persons with its power and efficacy against sin , whereof there are these parts . . it s rigor , and terror in commanding . . it s impossibility for accomplishment , and so insufficiency for its primitively appointed end . . the issues of its transgression , which are referred unto two heads : . curse : . death . i shall speak very briefly of these , because they are commonly handled , and granted by all . . that which is pretended , is the power of any whatever § . over the conscience , when once made free by christ. first then , believers are freed from the instituted law of ordinances , which upon the testimony of the apostles , was a yoke § . which neither we nor our fathers ( in the faith ) could beare , acts . . wherefore christ blotted out this hand writing of ordinances that was against them , which was contrary to them , and took it out of the way , nayling it to his crosse : col : . . and thereupon the apostle after a long dispute concerning the liberty that we have from that law , concludes with this instruction , gal. . . stand fast in the liberty wherewith christ hath made us free . . in reference to the morall law ! the first thing we have liberty from , is its rigor , and terror in commanding , heb. § . , , , , . we are not come to the mount that might be touched , and that burned with fire , to the whirle-wind , darknesse , and tempest , to the sound of the trumpet , and the voice of words , which they that heard besought that they might heare it no more ; but we are come to mount sion &c. as to that administration of the law wherein it was given out with dread , and terror , and so exacted its obedience with rigor , we are freed from it , we are not called to that estate . . it s impossibility of accomplishment , and so insufficiency § . for its primitive end by reason of sin . or we are freed from the law as the instrument of righteousnesse , since by the impossibility of its fulfilling as to us , it is become insufficient for any such purpose . rom. . , . gal. . , , . there being an impossibility of obtaining life by the law , we are exempted from it as to any such end , and that by the righteousnesse of christ , rom. . . . from the issue of its transgression . . § . curse . there is a solemne curse enwrapping the whole wrath of cod , annexed to the law , with reference to the transgression thereof : and from this are we wholly at liberty , gal : . . by being made a curse , he hath delivered us from the curse . . death : heb : . , . and therewith from satan ; heb. . . col. . . and sin , rom. . . pet. . . with the world , gal. . . with all the attendances , advantages , and claime of them all , gal. , , . col. . . without which we could not live one day . that which is pretended , and claimed by some , wherein indeed § . and in truth we were never in bondage , but are hereby eminently set free , is the power of binding conscience by any lawes and constitutions , not from god , col. . . . . there is a liberty in the family of god , as well as a liberty § . from the family of satan ; sons are free : their obedience is a free obedience , they have the spirit of the lord , and where he is , there is liberty : cor. . . as a spirit of adoption he is opposed to the spirit of bondage , rom : . . now this liberty of our fathers family , which we have as sons and children , being adopted by christ through the spirit , is ; a spirituall largenesse of heart , whereby the children of god do freely , willingly , genuinely , without feare , terror , bondage , and constraint go forth unto all holy obedience in christ. i say this is our liberty in our fathers family ; what we have liberty from , hath been already declared . there be gibeonites outwardly attending the family of god : that doe the service of his house , as the drudgery of their lives ; the principle they yeeld obedience upon , is a spirit of bondage unto feare , rom. . . the rule they doe it by , is the law in its dread and rigor , exacting it of them to the utmost , without mercy and mitigation ; the end they doe it for , is to fly from the wrath to come , to pacify conscience , and seek righteousnesse as it were by the workes of the law. thus servilely , painfully , fruitlessely , they seek to serve their own conviction all their daies . the saints , by adoption have a largenesse of heart in all holy obedience , saith david , i will walk at liberty , for i seek thy precepts , § . psal. . , . esay . luke . rom . , . gal. . . . , . iames . . ioh. . , , . rom. . . pet. . . now this amplitude , or son-like freedome of the spirit in obedience , consists in sundry things . . in the principles of all spirituall service , which are life , and love : the one respecting the matter of their obedience , giveing them power , the other respecting the manner of their obedience giving them joy , and sweetnesse in it . it is from life , that gives them power as to the matter of obedience , rom. . . the law of the spirit of life in christ jesus , sets them free from the law of sin and death : it frees them , it carries them out to all obedience freely . so that they walk after the spirit , v. . that being the principle of their workings , g. . . christ lives in me , and the life which i now live in the flesh , is by the faith of the son of god : the life which i now live in the fiesh , that is the obedience which i yeeld unto god , whilest i am in the flesh , it is from a principle of life , christ living in me : there is then power for all living unto god , from christ in them , the spirit of life , from christ carrying them out thereto . the fruits of a dead root , are but dead excrescencies ; living acts are from a principle of life . hence you may see the difference between the liberty that § . slaves assume , and the liberty which is due to children . . slaves take liberty from duty ; children have liberty in duty ; there is not a greater mistake in the world , then that the liberty of sons in the house of god , consists in this , they can performe duties , or take the freedome to omit them ; they can serve in the family of god ; that is , they think they may if they will , and they can choose whether they will or no. this is a liberty stolne by slaves , not a liberty given by the spirit unto sons . the liberty of sons is in the inward spirituall freedome of their hearts naturally and kindly going out in all the ways and worship of god. when they find themselves straitened , and shut up in them , they wrestle with god for enlargement , and are never contented with the doing of a duty , unlesse it be done as in christ , with free genuine and enlarged hearts . the liberty that servants have is from duty , the liberty given to sons is in duty . . the liberty of slaves or servants is from mistaken deceiving conclusions ; the liberty of sons is from the power of the indwelling spirit of grace ; or the liberty of servants is from outward dead conclusions , the liberty of sons from an inward living principle . . love , as to the manner of their obedience gives them delight and joy : ioh. . . if yee love me ( saies christ keep my commandements : love is the bottome of all their dutys : hence our saviour resolves all obedience into the love of god , and our neighbour : and paul upon the same ground tells us , that love is the fullfilling of the law : cor. . . where love is in any duty it is compleate in christ. how often doth david even with admiration expresse this principle of his walking with god : oh ( saith he ) how i love thy commandements . this gives saints delight , that the commandements of christ are not grievous to them : jacobs hard service was not grievous to him , because of his love to rachel : no duty of a saint is grievous to him , because of his love to christ : they doe from hence all things with delight and complacency : hence doe they long for advantages of walking with god , pant after more ability , and this is a great share of their son-like freedome in obedience . it gives them joy in it : john . . there is no feare in love , but perfect love casteth out feare : when their soule is acted to obedience by love ; it expells that feare which is the issue of bondage upon the spirit . now when there is a concurrence of these two , life , and love , there is freedome , liberty , largenesse of heart , exceedingly distanced from that straight , and bondaged frame , which many walk in all their days , that know not the adoption of sons . . the object of their obedience is represented to them as desireable , when to others as 't is terrible . in all their approaches § . to god , they eye him as a father ; they call him father ; gal. . . not in a forme of words , but in the spirit of sons . god in christ is continually before them not only as one deserving all the honour and obedience which he requires , but also as one exceedingly to be delighted in , as being all sufficient to satisfie and satiate all the desires of the soule ; when others napkin their tallents , as having to deale with an austeer master , they draw out their strength to the uttermost , as drawing nigh to a gracious rewarder . they goe from the principle of life , and love to the bosome of a living and loving father ; they doe but returne the strength they doe receive unto the fountaine , unto the ocean . . their motive unto obedience is love cor. . . § . from an apprehension of love they are effectually carryed out by love , to give up themselves unto him who is love : what a freedome is this , what a largenesse of spirit is in them who walke according to this rule ? darkenesse , feare , bondage , conviction , hopes of righteousnesse , accompany others in their ways : the sonns by the spirit of adoption have light , love with complacency in all their walkings with god ; the world is an universall stranger unto the frame of children in their fathers house . the manner of their obedience is willingnesse . they yeild § . themselves unto god , as those that are alive from the dead . rom. . . they yeild themselves , give up themselves willingly , cheerfully , freely ; with my whole heart ( saith david ) : rom. . . they present themselves a living sacrifice : and a willing sacrifice . . the rule of their walking with god is the law of § . liberty , as divested of all its terrifying , threatning , killing , condemning , cursing power , and rendred in the blood of jesus , sweet , tender , usefull , directing , helpfull as a rule of walking in the life they have received , not the way of working for the life they have not . i might give more instances . these may suffice to manifest that liberty of obedience in the family of god which his sons , and daughters have , that the poor convinced gibeonites are not acquainted withall . . the second thing which the children of god have by § . adoption , is title . they have title & right to all the priviledges and advantages of the family whereinto they are translated ; this is the preheminence of the true sons of any family . the ground on which sarah pleaded the ejection of ishmael was , that he was the son of the bondwoman : gen. . and so no genuine child of the family , and therefore could have no right of heir ship with isaak . the apostles arguing is , we are no more servants but sons , and if sons then heires rom. . , . then have we right and title , and being not borne hereunto ( for by nature we are the children of wrath ) we have this right by our adoption . now the saints hereby have a double right , and title : proper and direct in respect of spiritualls . . consequentiall in respect of temporalls . the first also , or the title as adopted sons unto spiritualls is in respect of the object of it , twofold ; . unto a present place , name , and roome in the house of § . god , and all the priviledges and administrations there of . to a future fullnesse of the great inheritance of glory , of a kingdome purchased for that whole family , whereof they are by jesus christ. . they have a title unto and an interest in the whole administration of the family of god here . the supreame administration of the house of god in the hand of the lord christ , as to the institution of ordinances and dispensation of the spirit , to enliven and make effectuall those ordinances for the end of their institution , is the prime notion of this administration . and hereof they are the prime objects : all this is for them ; and exercised towards them ; god hath given jesus christ to be the head over all things unto the church which is his body , ephes. . , . he hath made him the head over all these spirituall things , committed the authoritative administration of them all unto him to the use & behoof of the church , that is the family of god. it is for the benefit and advantage of the many sons whom he will bring unto glory , that he doth all these things heb. . . see eph. . , , , , . the aime of the lord jesus in establishing gospell administrations , and administrators , is for the perfecting of the saints , the worke of the ministry , &c. all is for them , all is for the family ; in that is the faithfullnesse of christ exercised , he is faithfull in all the house of god heb. . , hence the apostle tells the corinthians ephes. . v. , . of all these gospell administrations , and ordinances they are all theirs , and all for them . what benefit soever redoundeth to the world by the things of the gospell ( as much doth every way , ) it is engaged for it to the children of this family : this then is the aime and intendment of the lord christ in the institution of all gospell ordinances and administrations , that they may be of use for the house and family of god ; and all his children and servants therein . it is true the word is preached to all the world , to gather in § . the children of gods purpose , that are scattered up and down in the world , and to leave the rest inexcusable : but the prime end and aime of the lord christ thereby , is to gather in those heires of salvation unto the enjoyment of that feast of fat things which he hath prepared for them in his house . againe they , and they onely have right , and title to gospell § . administrations , and the priviledges of the family of god , as they are held out in his church according to his minde . the church is the house of god tim. . . heb. . . herein he keeps and maintaines his whole family , ordering them according to his minde and will : now who shall have any right in the house of god , but only his children ? we will not allow a right to any , but our own children in our houses , will god think you , allow any right in his house , but to his children ? is it meet to take childrens bread and to cast it unto doggs ? we shall see that none , but children have any right or title to the priviledges & advantages of the house of god , if we consider , . the nature of that house , it is made up of such persons , § . as it is impossible that any but adopted children should have right unto a place in it ; it is composed of living stones pet. ●● . a chosen generation , a roy all people , an holy nation , a peculiar . people . v. . saints & faithfull inchrist jesus eph. . . saints , & faithfull brethren col. . . a people that are all righteous isa. . . and the whole fabrick of it glorious is. . , , , the way of the house is a way of holinesse which the uncleane shall not passe through ch. . . yea expressly they are the sons , and daughters of the lord god almighty , and they only cor , . , . all others are excluded revel . , . it is true that oftentimes at unawares other persons creep in into the great house of god ; and so there becomes in it not only vessels of gold & silver , but also of wood and clay , &c. tim. . . but they only creep in as jude speakes : v. . they have no right nor title to it . . the priviledges of the house are such , as they will not § . suit nor profit any other . to what purpose is it to give food to a dead man ? will he grow strong by it ? will he increase upon it ? the things of the family , and house of god , are food for living soules : now children only are alive , all others are dead in trespasses and sinnes . what will outward signes availe , if life and power be away . look upon what particular you please of the saints enjoyments in the family of god , you shall find them all suited unto believers : and being bestowed on the world would be a pearle in the snour of a swine . it is then onely the sons of the family that have this right ; they have fellowship with one another , and that fellowship with the father and the son jesus christ : they set forth the lords death till he come ; they are entrusted with all the ordinances of the house , and the administration of them : and who shall deny them the enjoyment of this right , or keep them from what christ hath purchased for them : and the lord will in the end give them hearts every where to make use of this title accordingly ; and not to wander on the mountaines , forgetting their resting place . . they have a title to the future fullnesse of the inheritance that is purchased for this whole family by jesus christ so the § . apostle argues rom. . . if children then heires &c. all gods children are first borne heb. . . & therefore are heires : hence the whole weight of glory that is prepared for them , is called the inheritance col. . the inheritance of the saints in light : if you be christ's then are you abraham's seed , and heires according to the promise gal. . . heires of the promise , that is of all things promised unto abraham in and with christ. there are three things that in this regard the children of god are said to be heires unto . the promise as in that place of the gal : . . and heb. . . god shewes to the heires of the promise the immutability of his councell : § . as abraham . isaack , and jacob , are said to be hetres of the same promise , heb. . god had from the foundation of the world , made a most excellent promise in christ , containing a deliverance from all evill ; and an ingagement for the bestowing all good things upon them : it containes a deliverance from all the evill which the guilt of sinne , and dominion of satan had brought upon them , with an invest ture of them in all spirituall blessings in heavenly things in christ jesus : hence heb. . . the holy ghost calls it a promise of the eternall inheritance . this in the first place are the adopted children of god heirs unto . look what ever is in the promise which god made at the beginning to fallen man , and hath since solemnely renewed , and confirmed by his oath ; they are heires of it , and are accepted in their claime for their inheritance in the court of heaven . . they are heirs of righteousnesse , heb. . . noah was an § . heir of the righteousnesse which is by faith : which peter calls a being heir of the grace of life , pet. . . and james puts both these together , jam. . . heirs of the kingdome which god hath promised : that is , of the kingdome of grace , and the righteousnesse thereof , and in this respect it is that the apostle tels us , eph. . . that we have obtained an inheritance ; which he also places with the righteousnesse of faith , acts . . now by this righteousnesse , grace , and inheritance , is not onely intended that righteousnesse which we are here actually made partakers of , but also the end , and accomplishment of that righteousnesse in glory , which is also assured in the d place ; they are heirs of salvation , heb. . . and heirs according to the hope of eternall life , titus . . which peter calls an inheritance incorruptible , pet. . . and paul the reward of the inheritance , col. . . that is , the issue of the inheritance of light , and holinesse which they already enjoy . thus then distinguish the full salvation by christ , into the foundation of it , the promises , and meanes of it , righteousnesse and holinesse , the end of it eternall glory ; the sons of god have a right and title to all in that , that they are made heires with christ. and this is that which is the maine of the saints title and right which they have by adoption : which in summe is , that the lord is their portion , and inheritance , and they are the inheritance of the lord ; and a large portion it is that they have . the lines are fallen to them in a goodly place . . besides this principall , the adopted sons of god have a second § . consequentiall right : a right unto the things of this world that is , unto all the portions of it , which god is pleased to entrust them here withall . christ is the heir of all things , heb. . . all right , and title to the things of the creation was lost , and forfeited by sin . the lord by his soveraignty , had made an originall grant of all things here below for mans use ; he had appointed the residue of the works of his hands in their severall stations , to be serviceable unto his behoofe . sin reversed this whole grant , and institution : all things were set at liberty from the subjection unto him : yet that liberty being a taking them off from the end , to which they were originally appointed , is a part of their vanity , and curse . it is evill to any thing to be layed aside as to the end , to which it was primitively appointed : by this meanes the whole creation is turned loose from any subordinate ruler ; and man having lost the whole title whereby he held his dominion over , and possession of the creatures , hath not the least colour of interest in any of them , nor can lay any claime unto them ; but now the lord intending to take a portion to himselfe , out of the lumpe of fallen mankind , whom he appointed heirs of salvation , he doth not immediately destroy the works of creation , but reserve them for their use in their pilgrimage . to this end he invests the whole right and title of them in the second adam , which the first had lost ; he appoints him , heire of all things . and thereupon his adopted ones , being fellow heirs with christ , become also to have a right and title unto the things of this creation . to cleare up this right what it is , i must give some few observations . § . . the right they have , is not as the right that christ hath : that is soveraigne , and supreme , to doe what he will with his own : but theirs subordinate , & such , as that they must be accountable for the use of those things whereunto they have a right and title . the right of christ , is the right of the lord of the house , the right of the saints is the right of servants . . that the whole number of the children of god have a right unto the whole earth , which is the lords and the fullnesse thereof , in these two regards . . he who is the soveraigne lord of it , doth preserve it meerly for their use , and upon their account : all others whatever being malae fidei possessores , invading a portion of the lords territories , without grant or leave from him . . in that christ hath promised to give them the kingdome and dominion of it , in such a way and manner , as in his providence he shall dispose ; that is , that the government of the earth shall be exercised to their advantage . . this right is a spirituall right , which doth not give a civill interest , but only sanctifies the right and interest bestowed god hath providentially disposed of the civill bounds of the inheritance of men , acts . . suffering the men of the world to enjoy a portion here , and that oftentimes very full , and plenteous , and that for his childrens sake , that those beasts of the forrest , which are made to be destroyed , may not breake loose upon the whole possession . hence . no one particular adopted person , hath any right by vertue thereof , to any portion of earthly things , whereunto he hath not right and title upon a civill interest given him by the providence of god. but . this they have by their adoption , that . look what portion soever god is pleased to give them , they have a right unto it , as it is reinvested in christ , and not as it lies wholly under the curse and vanity that is come upon the creation by sin , and therefore can never be called unto an account for usurping that which they have no right unto , as shall all the sons of men , who violently graspe those things which god hath set at liberty from under their dominion because of sinne . . by this their right , they are lead unto a sanctified use of what thereby they doe enjoy : in asmuch as the things themselves are to them pledges of the fathers love , washed in the blood of christ , and endearements upon their spirits to live to his praise , who gives them all things rithly to enjoy . and this is a second thing we have by our adoption : and § . hence i dare say of unbelievers : they have no true right unto any thing of what kind soever ; that they do possesse . they have no true , vnquestionable right i say even unto the temporall things they do possesse ; it is true they have a civill right in respect of others , but they have not a sanctifyed right in respect of their own soules . they have a right and title that will hold plea in the courts of men , but not a right that will hold in the court of god , and in their own conscience . it will one day be sad with them when they shall come to give an account of their enjoyments . they shall not only be reckoned withall for the abuse of that they have possessed , that they have not used , & laid it out for the glory of him whose it is but also that they have ever layed their hands upon the creatures of god , and kept them from them for whose sakes alone they are preserved from destruction . when the god of glory shall come home to any of them , either in their consciences here , or in the judgement that is for to come , and speake with the terror of a revengefull judge : i have suffered you to enjoy corne , wine , and oyle , a great portion of my creatures ; you have rolled your selves in wealth and prosperity , when the right heires of these things lived poor , and low , and meane at the next doores ; give in now an answer what , and how you have used these things , what have you laid out for the service and advancement of the gospell ? what have you given unto them for whom nothing was provided ? what contribution have you made for the poor saints ? have you had a ready hand , and willing minde to lay down all for my sake ? when they shall be compelled to answer as the truth is , lord , we had indeed a large portion in the world , but we tooke it to be our own , & thought we might have done what we would with our own , we have eat the fat , and dranke the sweet , and left the rest of our substance for our babes ; we have spent somewhat upon our lusts , somewhat upon our friends , but the truth is we cannot say that we made friends of this unrighteous mammon , that we used it to the advancement of the gospell or for ministring unto thy poor saints , and now behold we must dye , &c. so also when the lord shall proceed further and question not only the use of these things , but also their title to them , and tell them the earth is mine and the fullnesse thereof : i did indeed make an originall grant of these things to man , but that is lost by sin ; i have restored it only for my saints , why have you laid then your fingers of prey upon that which was not yours , why have you compelled my creatures to serve you , and your lusts , which i had set at loose from under your dominion : give me my flax , my wine and wool , i 'le set you naked as in the day of your birth , and revenge upon you your rapine , and unjust possession of that which was not yours . i say at such a time what will men doe ? § . . boldnesse with god by christ is another priviledge of our adoption ; but hereof i have spoke at large before , in treating of the excellency of christ in respect of our approach to god by him ; so that i shall not reassume the consideration of it . . affliction also as proceeding from love , as leading to § . spirituall advantages , as conforming unto christ ; as sweetned with his presence is the priviledge of children ; heb. , , , . but on these particulars i must not insist . this i say is the head , and sourse of all the priviledges § . which christ hath purchased for us , wherein also we have fellowship with him : fellowship in name , we are ( as he is ) sons of god ; fellowship in title and right , we are heires , coheires with christ ; fellowship in likenesse , and conformity , we are predestinated to be like the first borne of the family ; fellowship in honour ; he is not ashamed to call us brethren ; fellowship in sufferings , he learned obedience by what he suffered ; and every son is to be scourged that is received ; fellowship in his kingdome ; we shall raigne with him ; of all which i must speake peculiarly in another place , and so shall not here draw out the discourse concerning them any farther . part . iii. chap. i. of communion with the holy ghost . the foundation of our communion with the holy ghost , joh. . , , , , , , . opened at large . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a comforter . who he is . the h. gh. his own will in his coming to us , sent also by christ. the spirit sent as a sanctifier , and as a comforter . the adjuncts of his mission considered . the foundation of his mission . ioh. . . his procession from the father . twofold : as to personallity , or to office . things considerable in his procession as to office . the manner of his collation . he is given freely : sent , authoritatively . the sinne against the holy g. whence unpardonable . how we aske the spirit of the father . to grieve the spirit , what . powred out . how the holy ghost is received . by faith : faiths actings in receiving the h. g. his abode with us how declared . how we may loose our comfort , whilest the comforter abides with us . the foundation of all our communion with the holy § . ghost , consisting in his mission , or sending to be our comforter by jesus christ ; the whole matter of that oeconomy or dispensation is firstly to be proposed and considered , that so we may have a right understanding of the truth enquired after . now the maine promise hereof , and the chiefe considerations of it , with the good received , and evill prevented thereby , being given and declared in the beginning of the . chap. of iohn , i shall take a view of the state of it , as there proposed . our blessed saviour being to leave the world , having acquainted his disciples among other things , what entertainment § . in generall they were like to find in it , and meet withall , gives the reason why he now gave them the dolefull tydings of it , considering how sad and disperited they were upon the mention of his departure from them . v. . these things have i said unto you that you should not be offended . i have , ( saith he , given you an acquaintance with these things ( that is the things which will come upon you , which you are to suffer ) before hand , least you who ( poore soules ) have entertained expectations of another state of affaires , should be surprized , so as to be offended at me , and my doctrine , and fall away from me . you are now forewarned , and know what you have to look for . yea , saith he , v. . having acquainted you in generall , that you shall be persecuted , i tell you plainly , that there shall be a combination of all men against you , and all sorts of men will put forth their power for your ruine . they shall cast you out of the synagogue , and the time shall come , that whosoever killes you , will think that he doth god good service . the ecclesiasticall power shall excommunicate you , they shall put you out of their synagogues ; and that you may not expect reliefe from the power of the magistrate against their perversity , they will kill you ; and that you may know that they will doe it to the purpose , without check or controle , they will think that in killing you , they doe god good service , which will cause them to act rigorously , and to the utmost . but this is a shaking triall , might they reply : is our condition § . such , that men in killing us , will think to approve their consciences to god ? yea they will saith our saviour ; but yet that you be not mistaken , nor trouble your consciences about their confidences , know that their blind and desperate ignorance is the cause of their fury and perswasion , v. . these things will they doe unto you , because they have not known the father nor me . this then was to be the state with the disciples ; but why did § . our saviour tell it them at this season , to adde feare and perplexities to their griefe and sorrow ? what advantage should they obtain thereby ? saith their blessed master , v. . there are weighty reasons why i should tell you these things ; chiefly , that as you may be provided for them , so when they do befall you , you may be supported with the consideration of my deity and omniscience , who told you all these things before they came to passe , v. . but these things have i told you , that when the time shall come , you may remember i told you of them . but if they be so necessary , whence is it , that thou hast not acquainted us with it , all this while ? why not in the beginning , at our first calling ? even , saith our saviour , because there was no need of any such thing ; for , whilest i was with you , you had protection and direction at hand . and these things i said not at the beginning , because i was present with you : but now the state of things is altered ; i must leave you , v. . and for your parts , so are you astonished with sorrow , that you doe not aske me whether i goe , the consideration whereof would certainly relieve you , seeing i goe to take possession of my glory , and to carry on the worke of your salvation : but your hearts are filled with sorrow and feare , and you doe not so much as enquire after reliefe v. . . whereupon he adjoynes that wonderfull assertion , v. . neverthelesse i tell you the truth , it is expedient for you , that i goe away ; for if i goe not away , the comforter will not come unto you , but if i depart , i will send him unto you . this verse then , being the peculiar foundation of what shall afterward § . be declared , must particularly be considered as to the words of it , and their interpretation : and that both with respect to the preface of them , and the asseveration in them , with the reason annexed thereunto . . the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an adversative , not excepting to any thing of what himselfe had spoken before , but to their apprehension ; i know you have sad thoughts of these things , but yet , neverthelesse . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i tell you the truth . the words are exceeding emphaticall , and denote some great thing to be ushered in by them . first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i tell it you , this that shall now be spoken ; i who love you , who take care of you , who am now about to lay downe my life for you , they are my dying words , that you may believe me ; i who am truth it selfe , i tell you : and , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i tell you the truth : you have in your sad misgiving hearts , many misapprehensions of things ; you think , if i would abide with you , all these evills might be prevented ; but alasse ! you know not what is good for you , nor what is expedient ; i tell you the truth ; this is truth it selfe , and quiet your hearts in it . there is need of a great deale of evidence of truth ; to comfort their soules that are dejected and disconsolate under an apprehension of the absence of christ from them , be the apprehension true or false . and this is the first part of the words of our saviour , the preface to what he was to deliver to them , by way of a weighty convincing asseveration , to disintangle thereby the thoughts of his disciples from prejudice , and to prepare them for the receiving of that great truth which he was to deliver . . the assertion it selfe followes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . § . it is expedient for you , that i goe away . there are two things in the words . christs departure , and the usefulnesse of it to his disciples . for his departure , it is known what is intended by it : the withdrawing his bodily presence from the earth after his resurrection , the heavens being to receive him , untill the time of the restitution of all things . for in respect of his diety , and the exercise of love and care towards them , he promised to be with them to the end of the world , mat. . last . of this saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it conduceth to your good ; it is profitable for you , it is for your advantage , it will answer the end that you aime at ; that is the sence of the word , which we have translated , expedient : it is for your profit and advantage . this then is that , which our saviour asserts ; and that with the earnestnesse before mentioned , desiring to convince his sorrowfull followers of the truth of it ; namely , that his departure which they so much feared , and were troubled to think of , would turne to their profit and advantage . . now although it might be expected that they should acquiesce § . in this asseveration of truth it selfe , yet because they were generally concerned in the ground of the truth of it , he acquaints them with that also ; and that we may confesse it to be a great matter , that gives certainty and evidence to that proposition , he expresses it negatively and positively ; if i goe not away he will not come , but if i depart i will send him . concerning the going away of christ , i have spoken before : of the comforter his coming and sending , i shall now treat , as being the thing aimed at . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the word being of sundry significations , § . many translations have thought fit not to restraine it , but doe retaine the originall word paracletus , so the syriak also : and as some think , it was a word before in use among the jewes : whence the chaldee paraphrast makes use of it , job . . . and among'st them it signifies one that so taught others , as to delight them also in his teaching ; that is to be their comforter . in scripture it hath two eminent significations ; an advocate and a comforter ; in the first sence our saviour is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 john . . whether it be better rendered here an advocate or a comforter , may be doubted . look into the foregoing occasion of the words which is the disciples sorrow and trouble , and it seemes to require the comforter ; sorrow hath filled your hearts , but i will send you the comforter ; look into the next words following , which containe his peculiar work for which he is now promised to be sent , and they require he should be an advocate to plead the cause of christ , against the world v. . i shall choose rather to interpret the promise by the occasion of it , which was the sorrow of his disciples and to retaine the name of the comforter . who this comforter is our blessed saviour had before declared , chap. . . he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of § . truth , that is the holy ghost , who revealeth all truth to the sons of men . now of this comforter two things are affirmed , . that he shall come . . that christ shall send him . . that he shall come ; the affirmative of his coming , on the performance of that condition of it , of christs going away , is included in the negation of his comming , without its accomplishment ; if i goe not away , he will not come ; if i doe goe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will come , so that there is not only the mission of christ but the will of the spirit in his comming ; he will come , his own will is in his worke . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i will send him ; the mystery of his sending the § . spirit , our saviour instructs his desciples in by degrees ; ch. . . he saith i will pray the father , he shall send you another comforter . in the progresse of his discourse he gets one step more upon their faith , v. . but the comforter which is the holy ghost whom the father will send in my name : but chap. . . he saith i will send him from the father ; and here absolutely i will send him . the businesse of sending the holy ghost by christ which argues his personall procession also from him , the sonne , was a deep mystery which at once they could not beare ; and therefore he thus instructs them in it by degrees . this is the sum : the presence of the holy ghost with believers as a comforter sent by christ for those ends and purposes for which he is promised ; is better and more profitable for believers then any corporeall presence of christ can be , now he hath fullfilled the one sacrifice for sinne , which he was to offer . now the holy spirit is promised under a twofold consideration § . . as a spirit of sanctification to the elect , to convert them and make them believers ; . as a spirit of consolation to believers , to give them the priviledges of the death and purchase of christ : it is in the latter sense onely wherein he is here spoken of ; now as to his presence with us in this regard , and the end and purposes for which he is sent , for what is aymed at ; observe , . the rise and fountaine of it ; . the manner of his being given ; . our manner of receiving him : . his abiding with us ; . his acting in us ; . what are the effects of his working in us and then how we hold communion with him , will from all these appeare . what the scripture speaketh to these particulars , shall briefly be considered . . for the fountaine of his coming it is mentioned joh. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he proceedeth from the father ; this § . is the fountaine of this dispensation ; he proceedeth from the father ; now there is a twofold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or procession of the spirit . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in respect of substance and personality . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dispensatory , in respect of the worke of grace : of the first , in which respect he is the spirit of the father and the sonne , proceeding from both eternally , so receiving his substance and personality ; i speake not : it is a businesse of another nature then that , i have now in hand . therein indeed lyes the first & most remote foundation of all our distinct communion with him and our worship of him . but because abiding in the naked consideration hereof , we can make no other progresse , then the bare acquiescence of faith in the mystery revealed with the performance of that which is due to the person , solely on the account of his participation of the essence , i shall not at present dwell upon it . his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proceeding mentioned in the place insisted on is his oeconomicall or dispensatory proceeding for the carrying § . on of the worke of grace ; it is spoken of him in reference to his being sent by christ after his ascention : i will send him which proceedeth , namely then when i send him . as god is said to arise out of his place isa , . . not in regard of any mutation in him , but of the new worke which he would effect ; so it followes , the lord comes out of his place to punish the inhabitants of the earth . and it is in reference to a peculiar work that he is said to proceed , namely to testify of christ ; which cannot be assigned to him in respect of his eternall procession but of his actuall dispensation ; as it is said of christ , he came forth from god. the single mention of the father in this place , and not of the sonne , belongs to the gradation before mentioned , whereby our saviour discovers this mystery to his disciples . he speakes as much concerning himselfe joh. . . and this relation ad extra as they call it , of the spirit unto the father and the sonne in respect of operation , proves his relation ad intra , in respect of personall procession whereof i spake before . three things are considerable in the foundation of this dispensation , in reference to our communion with the holy ghost . § . . that the will of the spirit is in the worke ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he comes forth himselfe ? frequent mention is made ( as we shall see afterwards ) of his being sent , his being given and powred out : that it might not be thus apprehended , either that this spirit were altogether an inferiour , created spirit , a meer servant , as some have blasphemed , nor yet meerly & principally as to his personality the vertue of god as some have fancied ; he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 personall properties applyed to him in this worke arguing his personality and liberty ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he of himselfe and of his own accord proceedeth . . the condescention of the holy ghost in this order of working this dispensation , to proceed from the father and the sonne , as to this worke ; to take upon him this worke of a comforter , as the sonne did the worke of a redeemer , of which afterwards . . the fountaine of the whole is discovered to be the father , that we may know his workes in the pursuit of electing love which every where is ascribed to the father . this is the order here intimated . . there is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the father ; or the purpose of his love the fountaine of all : then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the asking of the son joh . . which takes in his merit and purchase , whereunto follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or willing proceeding of the holy ghost and this gives testimony also , to the foundation of this whole discourse , namely our peculiar communion with the father in love , the son , in grace , and the holy ghost in consolation . this is the door and entrance of that fellowship of of the holy ghost , whereunto we are called . his gracious and blessed will , his infinite & ineffable condesension being eyed by faith , as the foundation of all those effects , which he workes in us , and priviledges whereof by him we are made partakers , our soules are peculiarly conversant with him , and their desires , affections , and thankfullnesse , terminated in him : of which more afterwards . this is the first thing considerable is our communion with the holy ghost . . the manner of his collaion , or bestowing ; or the manner of his communication unto us from this fountain is hereinalso § . considerable , and it is variously expressed to denote three things . . the freenesse of it : thus he is said to be given joh. . . he shall give you another comforter ; i need not multiply places to this purpose . the most frequent adjunct of the communication of the spirit is this , that he is given , and received as of gift , he will give his holy spirit to them that aske him : that which is of gift is free , the spirit of grace is given of grace : and not only the spirit of sanctification , or the spirit to sanctifie & convert us , is a gift of free grace , but in the sence whereof we speak in respect of consolation he is of gift also ; he is promised to be given unto believers . hence the spirit is said to be received by the gospell , not by the law , gal. . that is of meer grace & not of our own procuring . and all his workings are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , free donations . he is freely bestowed and freely workes : and the different measures wherein he is received for those ends and purposes of consolation which we shall consider , by believers , which are great , various and unexpressable , arise from hence that we have him by donation , or freegift . and this is the tenor whereby we hold and enjoy him : a tenor of free donation . so is he to be eyed , so to be asked , so to be received . and this also faith takes in , and closeth withall , in our communion with the comforter . the conjunction and accord of his will , with the guift of father and sonne : the one respecting the distinct operation of the deity in the person of the holy ghost ; the other the oeconomy of the whole trinity , in the worke of our salvation by jesus christ. here the soul rejoyceth its selfe in the comforter ; that he is willing to come to him , that he is willing to be given him . and seeing all is will and gift , grace is magnifyed on this account . . the authority of it ! thence he is said to be sent ; § . chap. . . the father will send him in my name : and chap. . . i will send him unto you from the father , and him will i send to you chap . . this mission of the holy ghost by the father and the son , as it answers the order of the persons subsistence in the blessed trinity , and his procession from them both , so the order voluntarily engaged in by them , for the accomplishment , ( as was said ) of the worke of our salvation . there is in it , in a most speciall manner the condescension of the holy ghost in his love to us , to the authoritative delegation of father , and son , in this businesse : which argues not a disparity dissimilitude , or inequality of essence , but of office , in this worke : it is the office of the holy ghost to be an advocate for us , and a comforter to us ; in which respect , not absolutely , he is thus sent authoritatively by father and sonne : it is a known maxime , that inaequalitas officii non tollit aequalitatem naturae : this subjection ( if i may so call it ) or inequality in respect of office doth no way's prejudice the equality of nature which he hath with father and sonne , no more then the mission of the son by the father doth his . and on this authoritative mission of the spirit , doth the right apprehensions of many mysterys in the gospell , and the ordering of our hearts in communion with him depend . hence is the sinne against the holy ghost ( what it is i doe § . not now dispute ) unpardonable ; and hath that adjunct of rebellion put upon it , that no other sin hath : namely because he comes not , he acts not in his own name only , though in his own also , but in the name and authority of the father & son , from and by whom he is sent ; and therefore to sinne against him , is to sinne against all the authority of god , all the love of the trinity , and the utmost condescension of each person to the worke of our salvation . it is i say from the authoritative mission of the spirit that the sinne against him is peculiarly unpardonable ; it is a sin against the recapitulation of the love of the father , son , and spirit . and from this consideration , were that our present businesse , might the true nature of the sin against the holy ghost be investigated . certainely it must consist in the contempt of some operation of his , as acting in the name and authority of the whole trinity , and that in their ineffable condescension to the worke of grace . but this is of another consideration . . on this account , we are to pray the father and the son , § . to give the spirit to us luk. . . your heavenly father will give his holy spirit to them that aske him : now the holy ghost being god , is no lesse to be invocated , praied to , and called on , then the father and son , as elsewhere i have proved ; how then doe we aske the father for him , as we doe in all our supplications , seeing that we also pray that he himselfe would come to us visite us , and abide with us ? in our prayers that are directed to himselfe , we consider him as essentially god over all blessed for evermore ; we pray for him from the father and sonne , as under this mission and delegation from them . and indeed god having most plentifully revealed himselfe in the order of this dispensation to us , we are ( as christians generally do , ) in our communion to abound in answerable addresses ; that is not onely to the person of the holy ghost himselfe , but properly to the father and son , for him which refers to this dispensation . . hence is that great weight in particular laid upon our § . not grieving the spirit , eph. . . because he comes to us in the name , with the love , and upon the condescension of the whole blessed trinity . to doe that which might grieve him so sent , on such an account , for that end and purpose which shall afterwards be mentioned , is a great aggravation of sinne . he expects cheerfull entertainment with us , and may do so justly upon his own account ; and the account of the work which he comes about : but when this also is added ; that he is sent of the father , and the son , commissioned with their love and grace , to communicate them to their soules , this is that which is , or ought to be of unspeakable esteeme with believers . and this is that second thing expressed in the manner of his communication , he is sent by authority . he is said to be powred out , or shed on us , titus . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , § . that holy ghost which he hath richly powred out upon us , or shed on us abundantly : and this was the chiefe expression of his communication under the old testament , the mystery of the father and the son , and the matter of commission and delegation being then not so clearly discovered , isaiah . . untill the spirit be powred on us from on high , and the wildernesse be a fruitfull field , and the fruitfull field be counted for a forrest ; that is , 'till the gentiles be called , and the jews rejected : and chap. i will powre my spirit upon thy seed , and my blessing upon thy offspring , that eminent place of zech. . . is allwaies in our thoughts . now this expression , as is known , is taken from the allusion of the spirit unto water : and that in relation to all the uses of water both naturall and typicall : a particular relation of them , i cannot now insist on : perhaps efficacy and plenty are chiefely intended . now this threefold expression of giving , sending , and powring § . out of the spirit , gives us the three great properties of the covenant of grace . . that it is free , he is given . . that it is orderly , ordered in all things and sure ; from the love of the father , by the procurement of the sonne ; and thence is that variety of expression , of the fathers sending him , and the son 's sending him from the father ; he being the gift of the father's love , and the purchase of the blood of the sonne ; . the efficacy of it , as was last observed . and this is the second thing considerable . . the third , which is our receiving him , i shall speak more briefly of . that which i first proposed , of the spirit considered § . as a spirit of sanctification , and a spirit of consolation , is here to be minded . our receiving of him , as a spirit of sanctification is a meer passive reception , as a vessell receiv's water . he comes as the wind on ezechiel's dead bones , and makes them live . he comes into dead hearts , and quickens them , by an act of his allmighty power : but now as he is the spirit of consolation , it is otherwise ; in this sense our saviour tells us that the world cannot receive him , ioh. . the world receiveth him not , because it seeth him not , nor knows him : but ye know him , for he dwelleth with you , and abideth in you . that it is the spirit of consolation , or the spirit for consolation that here is promised , is evident from the close of the verse where he is said , then to be in them , when he is promised to them . he was in them as a spirit of quickning and sanctification when promised to them , as a spirit of comfort and consolation , to abide with them for that purpose . now the power , that is here denied to be in the world , with the reason of it , that they cannot receive the spirit , because they know him not , is ascribed to believers ; they can receive him , because they know him . so that there is an active power to be put forth in his reception for consolation , though not in his reception for regeneration and sanctification . and this is the power of faith , so gal. . . they received the spirit by the hearing of the faith ; the preaching of the gospell begetting faith in them , enabled them to receive the spirit . hence believing is put as the qualification of all our receiving the holy ghost , joh. . . this he spake of the spirit , which they that believe on him should receive : it is believers that thus receive the spirit ; and they receive him by faith : now there are three speciall acts of faith , whereby it goes forth in the receiving of the spirit , i shall but name them . . it considers the spirit in the oeconomy before described , as promised . it is faith alone , that makes profit of the benefit of the § . promises : heb. . . now he is called the spirit of that promise , eph : . . the spirit that in the covenant is promised , and we receive the promise of the spirit through faith , gal. . . so that the receiving of the spirit through faith , is the receiving of him as promised : faith eyes the promise of god , and of jesus christ , of sending the spirit for all those ends , that he is desired : thus it depends , waits , mixing the promise with it selfe , untill it receive him . . by prayer : he is given as a spirit of supplication , that we may aske him as a spirit of consolation , luk. . . and indeed this asking of the spirit of god , in the name of christ , either directly or immediately , or under the name of some fruit and effect of him , is the chiefest work of faith in this world. . it cherisheth him , by attending to his motions , improving his actings according to his mind and will : which is all i shall say to this third thing , or our receiving of the spirit , which is sent of jesus christ ; we doe it by faith , looking on him as purchased by jesus christ , and promised of the father , we seek him at the hands of god , and doe receive him . . the next considerable thing , is his abode with us ; now this is two wayes expressed in the scripture ; . in generall , as to § . the thing it selfe , it is said he shall abide with us ; . in particular as to the manner of its abiding , it is by inhabitation or indwelling . of the inhabitation of the spirit , i have spoken fully elsewhere , nor shall i now insist on it : only whereas the spirit , as hath been observed , is considered as a spirit of sanctification , or a spirit of consolation : he is said to dwell in us chiefely or perhaps solely , as he is a spirit of sanctification ; which is evident from the work he doth , as indwelling ; he quickneth and sanctifieth , rom. . . and the manner of his indwelling , as in a temple , which he makes holy thereby , cor. . and his permanency in his so doing , which , as is evident , relates to sanctification only : but yet the generall notion of it in abiding , is ascribed to him as a comforter , joh. . . he shall abide with you for ever ; now all the difficulty of this promise lies in this , that whereas the spirit of sanctification dwells in us allwaies , and it is therefore impossible that we should loose utterly our holinesse ; whence is it ; that , if the comforter abide with us for ever , we may yet utterly loose our comfort ? a little to clear this in our passage . . he is promised to abide with the disciples for ever , in opposition to the abode of christ : christ in the flesh , had been § . with them for a little while , and now was leaving them , and going to his father . he had been the comforter immediatly himselfe for a season , but is now upon his departing ; wherefore promising them another comforter , they might feare that he would even but visit them for a little season also , and then their condition would be worser then ever . nay but saith our saviour feare it not , this is the last dispensation : there is to be no alteration , when i am gone , the comforter is to doe all the remaining work : there is not another to be looked for , and i promise you him ; nor shall he depart from you , but allwaies abide with you . . the comforter may allwaies abide with us , though not § . alwaies comfort us , he who is the comforter may abide , though he doe not alwaies that work : for other ends and purposes he is alwaies with us , as to sanctify and make us holy so was the case with david , psalm . . , . take not thy holy spirit from me , the holy spirit of sanctification was still with david , but saith he restore unto me the joy of thy salvation , that is , the spirit of consolation ; that was lost , when the promise was made good in the abode of the other . . the comforter may abide as a comforter , when he doth not actually comfort he soule ; in truth as to the essence of holinesse , § . he cannot dwell in us , but withall he must make us holy , for the temple of god is holy ; but as to his comforting , his actings therein , are all of his soveraigne will , so that he may abide , and yet no actually comfort us . . the spirit often works for it , and tenders consolation to § . us , when we doe not receive it ; the well is nigh , and we see it not : we refuse to be comforted : i told you that the spirit as a sanctifier comes with power to conquer an unbelieving heart ; the spirit as a comforter comes with sweetnesse , to be received in a believing heart ; he speakes & we believe not that it is his voyce ; he tenders the things of consolation and we receive them not : my sore ran ( saith david , ) and my soul refused to be comforted . . i deny that ever the holy spirit doth absolutely and universally § . leave a believing soule without consolation : a man may be darkned , clouded , refuse comfort , actually find none , feele none , but radically he hath a foundation of consolation , which in due time will be drawn forth : and therefore when god promises that he will heale sinners & restore comfort to them , as isa. . . it is not that they were without any , but that they had not so much as they needed , that that promise is made . to insist on the severall ways whereby men refuse comfort , and come short of the strong consolation , which god is willing that we should receive , is not my purpose at present . thus then the spirit being sent , and given , abideth with the soules of believers : leaves them not , though he variously manifest himselfe in his operations : of which in the next place . chap. ii. of the actings of the holy ghost in us being bestowed on us . he worketh effectually , distributeth , giveth . having thus declared , from whence , and how the holy ghost is given unto us as a spirit of consolation § . ; i come in the next place to declare what are his actings in us , and towards us , being so bestowed on us , and received by us now here are two generall heads to be considered ; . the manner and kind of his actings in us , which are variously expressed : and . the particular products of his actings in our soules , wherein we have communion with him . the first is variously expressed : i shall passe through them briefly . . he is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worke effectually , cor. . . § . all these worketh or effecteth that one and selfe same spirit : it is spoken there indeed in respect of his distribution of gifts : but the way is the same for the communication of graces , and priviledges : he doth it by working , which as it convinces his personality , especially as considered with the words following , dividing to every man according to his will , ( for to worke according to will is the the inseparable property of a person , and is spoken expressely of god , eph. . . ) so in relation to v. . foregoing , it makes no lesse evident his deity . what he is here said to doe as the spirit bestowed on us , and given unto us ; there is he said as god himselfe to doe : there are diversity of operations but it is one god that worketh all in all ; which here in other words is ; all these worketh the selfe same spirit dividing to every man as he will ; what we have then from him , we have by the way of his energeticall working ; it is not by proposing this or that argument to us , perswading us by these or those morall motives or inducements alone , leaving us to make use of them as we can ; but he workes effectually himselfe , what he communicates of grace , or consolation to us . . in the same verse as to the manner of his operation , he is § . said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he divideth or distributeth to every one as he will. this of distribution adds to that of operation , choise , judgement , and freedome . he that distributes variously doth it with choise and judgement , and freedome of will : such are the proceedings of the spirit in his dispensations : to one he giveth one thing eminently to another another . to one in one degree , to another in another ; thus are the saints in his soveraginty kept in a constant dependance on him ; he distributs as he will ; who should not be content with his portion ? what claime can any lay to that which he distributeth as he will ? which is farther manifested , . by his being said to give , when and what he bestows ; § . they speake with other tongues , as the spirit gave them utterance , act. . . he gave them to them , that is freely ; whatever he bestows npō us , is of his gift . and hence it is to be observed that in the oeconomy of our salvation , the acting of no one person doth prejudice the frreedome and liberty of any other ; so the love of the father in sending the sonne is free , and his sending doth no ways prejudice the liberty and love of the son , but that he lays down his life freely also . so the sati-faction and purchase made by the sonne doth no way prejudice the freedome of the fathers grace in pardoning & accepting us thereupon : so the father's and sonne 's sending of the spirit doth not derogate from his freedome in his workings , but he gives freely what he givts . and the reason of this is , because the will of the father , sonne , and holy ghost is essentially the same ; so that in the acting of one there is the counsell of all , and each freely therein . thus in generall is the manner and kind of his working in § . us and towards us , being bestowed upon us , described . power , choyse , freedome , are evidently denoted in theexpressions insisted on . it is not any peculiar worke of his towards us , that is hereby declared , but the manner how he doth produce the effects , that shall be insisted on . that which remaines in the last place for the explanation of § . the things proposed to be explained as the foundation of the communion which we have with the holy ghost , is the effects that being thus sent & thus working he doth produce ; which i shall do , not casting them into any artificiall method , but taking them up as i find them lying scattered up and down in the scripture , only descending from those which are more generall , to those which are more particular , neither aiming nor desiring to gather all the severalls , but insisting on those which do most obviously occurre . only as formerly , so now you must observe , that i speake of the spirit , principally , if not only as a comforter , and not as a sanctifier : § . and therefore the great work of the spirit towards us all our daies , in the constant and continuall supplies of new light , power , vigor , as to our receivings of grace from him , belonging to that head of sanctification , must be omitted . nor dly shall i insist on those things which the comforter doth in believers , effect towards others , in his testifying of them , and convincing of the world which are promised , ioh. . . . , . wherein he is properly their advocate , but only on those which as a comforter he works in , and towards them on whom he is bestowed . chap. iii. of the things wherein we have communion with the holy ghost . he brings to remembrance the things spoken by christ : joh. . . the manner how he doth it . the spirit glorifyes christ in the hearts of believers , joh. . . sheds abroad the love of god in them . the witnesse of the spirit what it is . rom. . . the sealing of the spirit eph. . . the spirit how an earnest , on the part of god , on the part of the saints . difference between the earnest of the spirit , and tasting of the powers of the world to come . unction by the spirit , is. . , . the various teachings of the holy ghost . how the spirit of adoption ; and of supplication . the things which in the foregoing chapters , i called effects of the holy ghost in us , or toward us , are the § . subject matter of our communion with him ; or the things wherein we hold peculiar fellowship with him , as our comforter ; these are now proposed to consideration , . the first and most generall is that of ioh. . . he shall § . teach you all things , and bring all things to your remembrance , that i have spoken to you . there are two parts of this promise , . of teaching , . of bringing to remembrance . of his teaching i shall speak afterwards , when i come to treat of his anoynting us . his bringing the things to remembrance that christ spake , is the first generall promise of him as a comforter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , § . he shall make you mind all these things ; now this also may be considered two waies : . meerly in respect of the things spoken themselves . so our saviour here promiseth his apostles , that the holy ghost should bring to their minds by an immediate efficacy , the things that he had spoken , that by his inspiration they might be enabled to write and preach them for the good and benefit of his church . so peter tells us , ep. . . holy men of god spake as they were moved by the holy ghost ; that is , in writing the scripture . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; borne up by him , carried beyond themselves , to speak his words , and what he indited to them . the apostles forgot much of what christ had said to them , or might doe so ; and what they did retaine in a naturall way of remembrance , was not a sufficient foundation to them to write what they so remembred , for a rule of faith to the church . for the word of prophesy , is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from any mans proper impulse ; it comes not from any private conception , understanding , or remembrance . wherefore christ promises that the holy ghost shall doe this work , that they might infallibly give out what he had delivered to them . hence that expression in luke chap. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is better rendred , having obtained perfect knowledge of things from above ; noting the rise and spring of his so understanding things , as to be able infallibly to give them out in a rule of faith to the church , then the beginning of the things themselves spoken of ; which the word it selfe , will not easily allow of . . in respect of the comfort of what he had spoken ; which § . seems to be a great part of the intendment of this promise . he had been speaking to them things suited for their consolation ; giving them pretious promises of the supplies they should have from him in this life ; of the love of the father , of the glory he was providing for them ; the sense and comfort whereof is unspeakable , and the joy arising from them , full of glory . but , saith he , i know how unable you are to make use of these things for your own consolation ; the spirit therefore shall recover them upon your minds in their full strength and vigour for that end , for which i speake them . and this is one cause why it was expedient for believers that christ's bodily absence , should be supplied by the presence of the spirit . whilest he was with them , how little efficacy on their hearts had any of the heavenly promises he gave them ? when the spirit came , how full of joy did he make all things to them ? that which was his peculiar work , which belonged to him by vertue of his office , that he also might be glorified , was reserved for him . and this is his work to the end of the world , to bring the promises of christ to our minds and hearts , to give us the comfort of them , the joy and sweetnesse of them , much beyond that which the disciples found in them , when christ in person spake them to them ; their gratious influence being then restrained , that , as was said , the dispensation of the spirit might be glorified ; so are the next words to this promise , v. . my peace i leave with you , peace i give unto you . the comforter being sent to bring what christ said , to remembrance , the consequent of it is peace , and freedome from trouble of heart : what ever peace , reliefe , comfort , joy , supportment , we have at any time received from any work , promise , or thing done by christ , it all belongs to this dispensation of the comforter . in vaine should we apply our naturall abilities to remember , call to mind , consider the promises of christ : without successe would it be ; it is so daily : but when the comforter doth undertake the work , it is done to the purpose , how we have peculiar communion with him herein ; in faith and obedience , in the consolation received , in and by the promises of him brought to mind , shall be afterwards declared . this in generall is obtained . our saviour jesus christ leaving the efficacy even of those promises , which in person he gave to his apostles in their great distresse , as to their consolation , unto the holy ghost , we may see the immediate spring of all the spirituall comfort we have in this world , and the fellowship which we have with the holy ghost therein . only here , as in all the particulars following the manner § . of the spirits working , this thing , is alwaies to be borne in mind , and the interest of his power , will , and goodnesse in his working ; he doth this . powerfully , or effectually . . voluntarily . . freely . . powerfully ! and therefore doth comfort from the words and promises of christ , sometimes break in through all opposition , into the saddest and darkest condition imaginable ; it comes and makes men sing in a dungeon , rejoyce in flames , glory in tribulation , it will into prisons , racks , through temptations , and the greatest distresses imaginable : whence is this ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the spirit works effectually , his power is in it ; he will work , and none shall let him . if he will bring to our remembrance the promises of christ for our consolation , neither satan nor man , sin nor world , nor death shall interrupt our comfort . this the saints who have communion with the holy ghost , know to their advantage , sometimes the heavens are black over them , and the earth trembles under them ; publick , personall calamities and distresses appeare so full of horror , and darknesse , that they are ready to faint with the apprehensions of them . hence is their great reliefe , and the retrivement of their spirits ; their consolation nor trouble depend not on any out ward condition , nor inward frame of their own hearts ; but on the powerfull and effectuall workings of the holy ghost ; which by faith they give themselves up unto . . voluntarily : distributing to every one as he will : and therefore is this work done in so great variety , both as to the § . , same persons , and diverse . for the same person ! full of joy sometimes in a great distresse , full of consolation ; every promise brings sweetnesse , when his pressures are great and heavy : another time in the least triall , seeks for comfort , searches the promise , and it is farre away . the reason is ! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the spirit distributes as he will. and so with diverse persons ; to some each promise is full of life and comfort ; others tast little all their daies , all upon the same account . and this faith especially regards in the whole businesse of consolation : it depends on the soveraigne will of the holy ghost ; and so is not tied unto any rules , or course of procedure . therefore doth it exercise it selfe in waiting upon him , for the seasonable accomplishment of the good pleasure of his will. . freely . much of the variety of the dispensation of consolation by promises , depends on this freedome of the spirits operation . hence it is that comfort is given unexpectedly , when the heart hath all the reasons in the world to look for destresse and sorrow ; thus sometimes it is the first meanes of recovering a backsliding soule , who might justly expect to be utterly cast off . and these considerations are to be carried on , in all the other effects and fruits of the comforter ; of which afterwards . and in this first generall effect or work of the holy ghost towards us , have we communion and fellowship with him . the life and soule of all our comforts lye treasured up in the promises of christ. they are the breasts of all our consolation . who knows not how powerlesse they are in the bare letter , even when improved to the uttermost , by our considerations of them , and meditation on them : as also how unexpectedly they sometimes break in upon the soule , wth a conquering , endearing life and vigour : here faith deales peculiarly with the holy ghost : it considers the promises themselves ; looks up to him ; waites for him , considers his appearances : in the word depended on , ownes him in his work and efficacy . no sooner doth the soule begin to feele the life of a promise , warming his heart , relieving , cherishing , supporting , delivering from feare , entanglements , or troubles , but it may , it ought to know , that the holy ghost is there ; which will adde to his joy , and lead him into fellowship with him . . the next generall work seemes to be that of joh. . . the comforter shall glorify mee , for he shall receive of mine , and shall § . shew it unto you . the work of the spirit is to glorify christ : whence by the way , we may see how farre that spirit is from being the comforter , who sets up himselfe in the roome of christ ; such a spirit as saith , he is all himselfe : for as for him that suffered at hierusalem , it is no matter that we trouble our selves about him : this spirit is now all . this is not the comforter ; his work is to glorify christ , him that sends him . and this is an evident signe of a false spirit ; what ever its pretence be , if it glorify not that christ , who was now speaking to his apostles ; and such are many that are gone abroad into the world. but what shall this spirit doe , that christ may be glorified , he shall ( saith he ) take of mine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; what these things are , is declared in the next verse ; all things that the father hath are mine , therefore i said , he shall take of mine . it is not of the essence , and essentiall properties of the father and son , that our saviour speaks ; but of the grace which is communicated to us by them . this christ calls my things , being the fruit of his purchase and mediation : on which account he saith , all his fathers things are his ; that is , the things that the father in his eternall love , hath provided to be dispensed in the blood of his sonne , all the fruits of election : these , said he , the comforter shall receive : that is they shall be committed unto him , to dispose for your good , and advantage , to the end before proposed . so it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shall shew or declare , and make them known to you . thus then is he a comforter . he reveales to the soules of believers , the good things of the covenant of grace , which the father hath provided , and the sonne purchased . he shews to us mercy , grace , forgivenesse , righteousnesse , acceptation with god ; letteth us know that these are the things of christ , which he hath procured for us , shews them to us for our comfort and establishment . these things , i say , he effectually declares to the soules of believers ; and makes them know them for their own good : know them as originally the things of the father , prepared from eternity in his love and good-will ; as purchased for them by christ , and laid up in store in the covenant of grace , for theiruse . then is christ magnified and glorified in their hearts : then they know what a saviour and redeemer he is . a soule doth never glorify or honour christ upon a discovery , or sense of the eternall redemption he hath purchased for him , but it is in him a peculiar effect of the holy ghost as our comforter . no man can say , that jesus is the lord but by the holy ghost , cor. . . . he sheds abroad the love of god in our hearts , rom. . . that § . it is the love of god to us , not our love to god , which is here intended , the context is so cleare , as nothing can be added thereunto : now the love of god is either of ordination or of acceptation : the love of his purpose to doe us good , or the love of acceptation , and approbation with him , both these are called the love of god frequently in scripture , as i have declared . now how can these be shed abroad in our hearts ? not in themselves , but in a sense of them ; in a spirituall apprehension of them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is shed abroad , the same word that is used concerning the comforter being given us , titus . . god sheds him abundantly , or powers him on us ; so he sheds abroad , or powres out the love of god in our hearts . not to insist on the expression , which is metaphoricall ; the businesse is , that the comforter gives a sweet and plentifull evidence and perswasion of the love of god to us , such as the soule is taken , delighted , satiated withall . this is his work , and he doth it effectually . to give a poore sinfull soule a comfortable perswasion , affecting it throughout , in all its faculties and affections , that god in jesus christ loves him , delights in him , is well pleased with him , hath thoughts of tendernesse and kindnesse towards him ; to give , i say , a soule an overflowing sence hereof , is an unexpressible mercy . this we have in a peculiar manner by the h. gh : it is his proper work : as all his works , are works of love and kindnes , so this of § . communicating a sense of the love of the father , mixes it self with all the particulars of his actings . and as we have herein peculiar communion with himselfe ; so by him we have communion with the father ; even in his love , which is thus shed abroad in our hearts : so not only do we rejoyce in , and glorify the holy ghost which doth this work , but in him also whose love it is . thus is it also in respect of the sonne ; in his taking of his , and showing of it unto us , as was declared . what we have of heaven in this world , lyes herein : and the manner of our fellowship with the holy ghost on this account , falls in with what was spoken before . . another effect we have of his , rom. . . the spirit it selfe § . bears witnesse with our spirits , that we are the children of god. you know whose children we are by nature ; children of satan , and of the curse , or of wrath . by the spirit we are put into another capacity , and are adopted to be the children of god , inasmuch as by receiving the spirit of our father , we become the children of our father . thence is he called v. . the spirit of adoption . now sometimes the soule , because it hath somewhat remaining in it , of the principle that it had in its old condition , is put to question , whether it be a child of god or no , and thereupon as in a thing of the greatest importance , puts in its claime , with all the evidences that it hath , to make good its title . the spirit comes and beares witnesse in this case . an allusion it is to judiciall proceedings in point of titles and evidences . the judge being set , the person concerned layes his claime , produceth his evidences and pleads them ; his adversaries endeavouring all that in them lies , to invalidate them , and disanull his plea , and to cast him in his claime : in the middest of the triall , a person of known and approved integrity comes into the court , and gives testimony fully and directly on the behalfe of the claimer , which stops the mouthes of all his adversaries , and filles the man that pleaded , with joy and satisfaction . so is it in this case . the soule by the power of its own conscience , is brought before the law of god : there a man puts in his plea , that he is a child of god , that he belongs to gods family , and for this end produceth all his evidences , every thing , whereby faith gives him an interest in god. satan in the mean time opposeth with all his might ; sinne and law assist him : many flawes are found in his evidences ; the truth of them all is questioned , and the soule hangs in suspence as to the issue . in the middest of the plea and contest , the comforter comes ; and by a word of promise ; or otherwise , overpowers the heart with a comfortable perswasion , ( and bears downe all objections ) that his plea is good and that he is a child of god. and therefore it is said of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : when our spirits are pleading their right and title , he comes in and bears witnesse on our side : at the same time , enabling us to put forth acts of filiall obedience ; kind and child like , which is called crying abba father . remember still the manner of the spirit 's working before mentioned ; that he doth it effectually , voluntarily , and freely . hence sometimes the dispute hangs long ; the cause is pleading many years : the law seems sometimes to prevaile ; sin and satan to rejoyce ; and the poor soule is filled with dread about its inheritance , perhaps it s own witnesse , from its faith , sanctification , former experience , keeps up the plea with some life and comfort ; but the work is not done , the conquest is not fully obtained , untill the spirit who worketh freely and effectually , when and how he will , comes in with his testimony also : cloathing his power with a word of promise , he makes all parties concerned to attend unto him , and puts an end to the controversy . herein he gives us holy communion with himselfe . the soule knows his voyce when he speaks : nec hominem sonat . there is something too great in it , to be the effect of a created power . when the lord jesus christ , at one word stilled the raging of the sea and wind , all that were with him , knew there was divine power at hand : math. . . and when the holy ghost by one word stills the tumults and stormes that are raised in the soule , giving it an immediate calme and security , it knows his divine power , and rejoyces in his presence . . he seales us . we are sealed by the holy spirit of promise eph. § . . . and grieve not the holy spirit whereby you are sealed to the day of redemption ; chap. . . i am not very clear in the certaine peculiar intendment of this metaphor , what i am perswaded of the mind of god in it , i shall briefely impart . in a seale two things are considered , . the nature of it . . the use of it . the nature of sealing consists in the imparting of the image or character of the seale to the thing sealed ; this is to seale a thing ; to stampe the character of the seale on it . in this sense the effectuall communication of the image of god unto us , should be our sealing . the spirit on believers really communicating the image of god in righteousnesse and true holinesse unto the soule , sealeth us . to have this stamp of the holy ghost , so as to be an evidence unto the soul that it is accepted with god , is to be sealed by the spirit ; taking the metaphor from the nature of sealing . and in this sense is our saviour said to be sealed of god : joh. . . even from that impression of the power , wisedome and majesty of god that he had upon him in the discharge of his office. . the end of sealing is twofold . . to confirme or ratify any grant or conveiance made in writing ; in such cases men § . set their seales to make good and confirme their grants , and when this is done they are irrevocable . or to confirme the testimony that is given by any one of the truth of any thing . such was the manner among the jewes : when any one had given true witnesse unto any thing or matter , and it was received by the judges ; they instantly set their seales to it , to confirme it in judgement . hence is it said , that he who receives the testimony of christ , sets to his seale that god is true joh . , the promise is the great grant and conveiance of life and salvation in christ to the soules of believers . that we may have full assurance of the truth and irrevocablenesse of the promise , god gives us the spirit to satisfy our hearts of it ; and thence is he said to seale us ; by assuring our hearts of those promises , and their stability . but though many expositors goe this way , i doe not see how this can consist with the very meaning of the word : it is not said that the promise is sealed , but that we are sealed , and when we seale a deed or grant to any one , we doe not say the man is sealed , but the deed or grant . . to appropriate , distinguish or keep safe ; this is the end of § . fealing ; men set their seales on that , which they appropriate , and desire to keep safe for themselves : so evidently in this sence , are the servants of god said to be sealed revel . . . that is , marked with gods marke , as his peculiar ones , for this sealing answers to the setting of a mark ezek. . then are believers sealed when they are marked for god , to be heires of the purchased inheritance , and to be preserved to the day of redemption . now if this be the sealing intended , it denotes not an act of sense in the heart but of security to the person : the father gives the elect into the hands of christ to be redeemed : having redeemed them in due time , they are called by the spirit , and marked for god , and so give up themselves to the hands of the father . if you aske now which of these senses is chiefly intended in this expression of our being sealed by the holy ghost ; i answer the first , not excluding the other ; we are sealed to the day of redemption , when from the stamp , image , and character of the spirit upon our soules , we have a fresh sence of the love of god given to us with a comfortable perswasion of our acceptation with him . but of this whole matter i have treated at large elsewhere . thus then the holy ghost communicates unto us his own likenesse , which is also the image of the father and the sonne . we are changed into this image by the lord the spirit : cor. . . and herein he brings us into fellowship with himselfe . our likenesse to him , gives us boldnesse with him : his worke we look for , his fruits we pray for ; and when any effect of grace , any discovery of the image of christ implanted in us , gives us a perswasion of our being separated and set apart for god , we have a communion with him therein . . he is an earnest unto us cor. . . he hath given the § . : earnest of the spirit in our hearts : chap. . . who also hath given unto us the earnest of the spirit : as also ephes. . , . ye are sealed with that holy spirie of promise , which is the earnest of our inheritance . in the two former places we are said to have the earnest of the spirit , in the latter the spirit is said to be our earnest , of the spirit , then in the first place is as we say genitivus materiae ; denoting not the cause but the thing it selfe ; not the author of the earnest , but the matter of it . the spirit is our earnest , as in the last place is expressed . the consideration of what is meant by the spirit here , & what is meant by an earnest will give some insight in to this priviledge , which we receive by the comforter . . what grace , what guift of the spirit is intended by this earnest , some have made enquiry , i suppose to no purpose . § . it is the spirit himselfe personally considered , that is said to be this earnest . cor. . . it is god hath given the earnest of the spirit in our hearts : an expression directly answering that of gal. . god hath sent forth the spirit of his son , into our hearts : that is the person of the spirit , for nothing else can be called the spirit of his son : and in ephes. . . he hath given the spirit ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which is that earnest . the spirit himselfe of promise is this earnest . in giving us this spirit he gives us this earnest . . an earnest it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neither the greek , nor the latine § . have any word to expresse directly what is here intended . the latines have made words for it , from that expressed here in the greeks : arrha and arrabo . the greek word is but the hebrew herabon which as some conceive came amongst them , by the tyrian ●erchants being a word of trade : it is by some renderd in latine , pignus , a pledge : but this cannot be here intended . a pledge is that property which any one gives , or leaves in the custody of another to assure him that he will give him , or pay him some other thing ; in the nature of that which we call a pawn . now the thing , that is here intended , is a part of that which is to come , and but a part of it according to the trade use of the word , whence the metaphor is taken , it is excellently rendred in our language an earnest . an earnest is part of the price of any thing , or part of any grant , given before hand to assure the person , to whom it is given , that at the appointed season he shall receive the whole that is promised him . that a thing be an earnest , it is required : . that is be part of the whole of the same kind and nature with it . as we doe § . give so much mony in earnest to pay so much more . . that it be a confirmation of a promise and appointment ; first the whole is promised then the earnest is given for the good and true performance of that promise . thus the spirit is this earnest god gives us the promise of § . eternall life . to confirme this to us , he giveth us his spirit , which is as the first part of the promise , to secure us of the whole . hence he is said to be the earnest of the inheritance that is promised , and purchased . and it may be considered how it may , be said to be an earnest on the part of god , who gives him , and on the part of believers who receive him . . he is an earnest on the part of god , in that god gives § . him as a choyce part of the inheritance it selfe ; and of the same kind with the whole , as an earnest ought to be . the full inheritance promised , is the fullnesse of the spirit in the enjoyment of god. when that spirit which is given us in this world shall have perfectly taken away all sinne , and sorrow , and shall have made us able to enjoy the glory of god in his presence , that is the fullinheritance promised . so that the spirit given us for the fitting of us for enjoyment of god in some measure , whilst we are here , is the earnest of the whole . . god doth it to this purpose , to assure us and secure us of the inheritance ; having given us so many securityes without us , his word , promises , covenant , oath , the revelation and discovery of his faithfullnesse , and immutability in them all : he is pleased also graciously to give us one within us ; ( isa. . . ) that we may have all the security , we are capable of : what can more be done ? he hath given us of the holy spirit ; in him the first fruits of glory , the utmost pledge of his love ; the earnest of all . . on the part of believers , he is an earnest , in that he gives them an acquaintance with , . the love of god ; their acceptation § . with him makes known to them their favour in his sight : that he is their father and will deale with them as with children ; and consequently that the inheritance shall be theirs . he sends his spirit into our hearts cryinb ba father . gal. . . and what is the inference of believers from hence , ( v. ) then we are not servants , but sons , and if sons , then heires of god : the same apostle againe rom. . ) if children then heires of god and joynt heires with christ. on that perswasion of the spirit , that we are children , the inference is , then heires , heires of god , and joynt heires with christ : we have then a right to an inheritance and an eviction of it . this is the use then we have of it ; even the spirit perswading us of our sonship , and acceptation with god our father . and what is this inheritance of glory ? if we suffer with him , we shall be glorifyed together . and that the spirit is given for this end is attested joh. . . ) hereby we know , that he abideth in us , by the spirit which he hath given us . the apostle is speaking of our union with god , which he expresseth in the words foregoing . he that keepeth his commandements dwelleth in him , and he in him . of that union elsewhere : now this we know from hence , even by the spirit which he hath given us . the spirit acquaints us with it : not that we have such an acquaintance , but that the argument is good and conclusive in it selfe ; we have of the spirit , therefore he dwells in us , and we in him ; because indeed his dwelling in us , is by that spirit , and our interest in him is from thence ; a sense of this he giveth as he pleaseth . . the spirit being given as an earnest , acquaints believers § . with their inheritance ( cor. . . . ) as an earnest being part of the whole , gives knowledge of it , so doth the spirit as in sundry particulars might be demonstrated . so is he in all respects compleatly an earnest : given of god , received by us , as the beginning of our inheritance , and § . the assurance of it . so much as we have of the spirit , so much we have of heaven , in perfect enjoyment , and so much evidence of its future fullnesse . under this apprehension of him in the dispensation of grace , do believers receive him , and rejoyce in him : every gracious selfe evidencing act of his in their hearts , they rejoyce in , as a drop from heaven ; and long for the ocean of it ▪ not to drive every effect of grace to this issue , to neglect the worke of the holy ghost in us , and towards us . there remaines only that a difference be in a few words assigned between believers receiving the spirit , ' as an earnest of the whole inheritance ; and hypocrits , tasting of the powers of the world to come heb. . . a test of the powers of the world to come , seems to be the same with the earnest of the inheritance . but ( . ) that by the powers of the world to come in that place , is intended the joys of heaven , there is indeed no ground to imagine : they are nowhere so called ; nor doth it suitably expresse the glory that shall be revealed , which we shall be made partakers of . it is doubtlesse the powerfull ministry of the ordinances & dispensations of the times of the gospell ( there , called to the hebrews according their own idiome ) the powers or greate effectuall things of the world to come ; that is intended : but . suppose that by the powers of the world to come the glory of heaven is intended ; there is a wide difference between taking a vanishing tast of it our selves , and receiving an abiding earnest from god : to take a tast of the things of heaven , and to have them assured of god , as from his love differ greatly . an hypocrite may have his thoughts raysed to a great deale of joy and contentment in the consideration of the good things of the kingdome of god for a season , considering the things in themselves , but the spirit as he is an earnest gives us a pleadge of them as provided for us in the love of god and purchase of his sonne jesus christ. this by the way . . the spirit anoynts believers . we are anoynted by the spirit , cor. § . . . we have an unction from the holy one , and we know all things , ioh. . . and v. . i cannot intend to run this expression up into its rise and originall . also i have done it else-where . the use of unctions in the judaicall church , the meaning and intendment of the types attended therewith . the offices that men were consecrated unto thereby , are at the bottome of this expression ; neerer the unction of jesus christ , from whence he is called messiah , and the christ , the whole performance of his office of mediatorship , being called also his annoynting , dan. . as to his furnishment for it , concurres hereunto . christ is said to be annoynted with the oyle of gladnesse above his fellowes , heb. . . which is the same with that of ioh. . . god giveth him not the spirit by measure . we who have the spirit by measure , are anoynted with the oyle of gladnesse : christ hath the fulnesse of the spirit , whence our measure is communicated ; so he is annoynted above us ; that in all things he may have the preheminence . how christ was annoynted with the spirit to his three fold office , of king , priest , and prophet , how by vertue of an unction with the same spirit dwelling in him , and us , we become to be intersted in these offices of his , and are made also kings , priests , and prophets to god , is known , and would be matter of a long discourse to handle , and my designe is only to communicate the things treated of . i shall only therefore fix on one place , where the communications of the spirit in this unction of christ are enumerated , of § . which in our measure from him , and with him , by this unction , we are made partakers : and that is isai. . , . the spirit of the lord shall rest upon him , the spirit of wisdome and understanding , the spirit of councell and might , the spirit of knowledge , and of the feare of the lord , &c. many of the endowments of christ , from the spirit wherewith he was abundantly anointed , are here recounted . principally those of wisdome , councell , and understanding , are insisted on : on the account whereof , all the treasures of wisdome and knowledge are said to be in him , col. . . and though this be but some part of the furniture of jesus christ , for the discharge of his office , yet it is such , as where our anoynting to the same purpose is mentioned , it is said peculiarly on the effecting of such qualifications as these ; so john . , and . the work of the anoynting , is to teach us . the spirit therein , is a spirit of wisdome and understanding of councell , knowledge and quick understanding in the feare of the lord. so was the great promise of the comforter , that he should teach us , joh. . . that he should guide us into all truth ; chap. . . this of teaching us the mind and will of god , in the manner wherein we are taught it by the spirit , our comforter , is an eminent part of our unction by him , which only i shall instance in . give me leave to say there is a threefold teaching by the spirit . . a teaching by the spirit of conviction and illumination ; so the spirit teacheth the world , that is , many in it , by the preaching of the word , as he is promised to doe , joh. . . . a teaching by the spirit of sanctification , opening blind eyes , giving a new understanding shining into our hearts , to give us a knowledge of the glory of god , in the face of jesus christ , enableing us to receive spirituall things in a spirituall light . cor. . . giving a saving knowledge of the mistery of the gospell ; and this in severall degrees is common to all believers . . a teaching by the spirit of consolation , making sweet , usefull , and joyfull to the soule the discoveries that are made of the mind and will of god in the light of the spirit of sanctification . here the oyle of the spirit , is called the oyle of gladnesse that which beings joy and gladnesse with it ; and the name of christ hereby discovered , is a sweet oyntment powred forth , that causeth soules to runne after him with joy and delight , cant. . . we see it by daily experience , that very many have little tast and sweetnesse and relish in their soules of those truths , which yet they savingly know and believe : but when we are taught by this unction , oh how sweet is every thing we know of god ? as we may see in the place of iohn , where mention is made of the teaching of this unction , it respects peculiarly , the spirit teaching of us the love of god in christ , the shining of his countenance , which as david speaks , puts gladnesse into our hearts , psal. . , . we have this then by the spirit , he teacheth us of the love of god in christ , he makes every gospell truth as wine well refined § . to our soules , and the good things of it , to be a feast of fatt things : gives us joy and gladnesse of heart with all that wee know of god , which is the great preservative of the soule to keep it close to truth . the apostle speaks of our teaching by this unction , as the meanes whereby we are preserved from seduction . indeed to know any truth in the power , sweetnesse , joy , & gladnesse of it , is that great security of the soules constancy in the preservation and retaining of it . they will readily change truth for error , who find no more sweetnesse in the one then in the other . i must crave the readers pardon , for my briefe passing over these great things of the gospell : my present designe is rather to enumerate , then to unfold them . this one work of the holy ghost might it be pursued , would require a fuller discourse then i can allot unto the whole matter in hand . all the priviledges we enjoy , all the dignity and honour we are invested withall , our whole dedication unto god , our nobility and royalty , our interest in all church advantages , and approaches to god in worship , our separation from the world , the name whereby we are called , the liberty we enjoy , all flow from this head , are all branches of this effect of the holy ghost . i have mentioned only our teaching by this unction : a teaching that brings joy and gladnesse with it , by giving the heart a sense of the truth wherein we are instructed . when we find any of the good truths of the gospell come home to our soules , with life , vigour , and power ; giving us gladnesse of heart , transforming us into the image and likenesse of it , the holy ghost is then at his work ; is powring out of his oyle . we have adoption also by the spirit , hence he is called the spirit of adoption : that is either , he who is given to adopted ones , § . to secure them of it , to beget in their hearts a sense and perswasion of the fathers adopting love ; or else to give them the priviledge it selfe , as is intimated joh. . . neither is that opposite hereunto which we have , gal. , . for god may send the spirit of supplication into our hearts , because we are sons , and yet adopted by his spirit . but of this elsewhere . he is also called the spirit of supplication , under which notion he is promised , zach. . . and how he affects that in us , is § . declared , rom. . . . and gal : . . and we are thence said to pray in the holy ghost . our prayers may be considered . . two waies . first as a spirituall duty required of us by god ; and so they are wrought in us by the spirit of sanctification , which helps us to performe all our duties , by exalting all the faculties of the soule for the spirituall discharge of their respective offices in them . . as a meanes of retaining communion with god , whereby we sweetly ease our hearts in the bosome of the father , and receive in refreshing tasts of his love. the soule is never more raysed with the love of god , then when by the spirit taken into intimate communion with him , in the discharge of this duty : and therein it belongs to the spirit of consolation , to the spirit promised as a comforter . and this is the next thing to be considered in our communion with the holy ghost : namely what are the peculiar effects which he worketh in us , and towards us , being so bestowed on us , as was declared , and working in the way and manner insisted on . now these are , his bringing the promises of christ to remembrance , glorifying him in our hearts , shedding abroad the love of god in us , witnessing with us , as to our spirituall estate and condition , sealing us to the day of redemption ; being the earnest of our inheritance , anoynting us with priviledges as to their consolation , confirming our adoption , and being present with us in our supplications . here is the wisdome of faith ; to find out , and meet with the comforter in all these things : not to loose their sweetnesse , by lying in the dark to their author ; nor coming short of the returnes which are required of us . chap. iv. the generall consequences in the hearts of believers , of the effects of the holy ghost before mentioned . consolation : its adjuncts . peace . joy. how it is wrought immediatly , mediately . having proceeded thus farre in discovering the way of our communion with the holy ghost , and insisted on § . the most noble and known effects that he produceth , it remaines that it be declared , what generall consequents of these effects there are brought forth in the hearts of believers ; and so we shall at least have made mention of the maine heads of his dispensation , and work in the oeconomy of grace . now these ( as with the former ) i shall do little more then name ; it being not at all in my designe , to handle the natures of them , but only to shew what respects they beare to the businesse in hand . consolation is the first of these . the disciples walked in the feare of the lord , and in the consolation of the holy ghost , acts , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . § . he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and he gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from his worke towards us , and in us , we have comfort and consolation . this is the first generall consequent of his dispensation and work . when ever there is mention made of comfort and consolation in the scripture given to the saints , ( as there is most frequently , ) it is the proper consequent of the work of the holy ghost towards them . comfort or consolation in generall , is the setting and composing of the soule in rest and contentednesse , in the middest of , or from troubles , by the consideration , or presence , of some good wherein it is interested , outweighing the evill , trouble , or perplexity that it hath to wrestle withall . where mention is made of comfort and consolation properly so called , there is relation to trouble or perplexity ; so the apostle , cor. . , . as the sufferings of christ abound in us , so our consolation also aboundeth by christ. suffering and consolation are opposed ; the latter being a reliefe against the former ; so are all the promises of comfort , and all the expressions of it in the old and new testament , still proposed as relieses against trouble . and ( as i said ) consolation ariseth from the presence or consideration § . of a greater good , that outballances the evill , or perplexity where with we are to contend . now in the effects or acts of the holy ghost before mentioned , lye all the springs of our consolation . there is no comfort but from them . and there is no trouble , that we may not have comfort in , and against , by them . that a man may have consolation in any condition , nothing is required , but the presence of a good , rendring the evill , wherewith he is pressed , inconsiderable to him . suppose a man under the greatest calamity that can possibly befall a child of god , or a confluence of all those evills numbred by paul , rom. . , &c. let this man have the holy ghost , performing the works mentioned before toward him , and in despight of all his evill , his consolations will abound . suppose him to have a sence of the love of god all the while shed abroad in his heart , a cleare witnesse within that he is a child of god , accepted with him , that he is sealed and marked of god for his own , that he is an heire of all the promises of god , and the like , it is impossible that man should not triumph in all his tribulations . from this rise of all our consolation , are those descriptions § . which we have of it in the scripture , from its properties and adjuncts : as first , it is abiding , thence it is called everlasting consolation , thes. . . god our father , which hath loved us , & given us everlasting consolation ; that is , comfort , that vanisheth not ; and that because it riseth from everlasting things . there may be some perishing comfort given for a little season , by perishing things : but abiding consolation , which we have by the holy ghost , is from things everlasting . everlasting love , eternall redemption , an everlasting inheritance . . strong . heb. . . that the heirs of the promise should receive strong consolation . as strong opposition lies sometimes against us , and trouble , whose bands are strong , so is our consolation strong ; it abounds , and is unconquerable . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it is such , as will make its way through all opposition , it confirmes , corroborates , , and strengthens the heart under any evill , it fortifies the soule , and makes it able cheerfully to undergoe any thing that it is called unto , and that because it is from him who is strong . . it is precious . hence the apostle makes it the great motive unto obedience , which he exhorts the philipians unto , cap. . . if there be any consolation in christ : if you set any esteeme and valuation upon this precious mercy of consolation in christ ; by those comforts , let it be so with you . and this is the first generall consequent in the hearts of believers , of those great effects of the holy ghost before mentioned : § . now this is so large and comprehensive , comprizing so many of our concernments in our walking with god , that the holy ghost receives his denomination , as to the whole work he hath to performe for us from hence ; he is the comforter ; as jesus christ , from the work of redemption and salvation , is the redeemer and saviour of his church . now as we have no consolation but from the holy ghost : so all his effects towards us , have certainly this consequent more , or lesse , in us . yea i dare say ; whatever we have in the kinds of the things before mentioned that brings not consolation with it , in the root at least , if not in the ripe fruit , is not of the holy ghost . the way whereby comfort issues out from those works of his , belongs to particular cases . the fellowship we have with him , consists , in no small portion of it , in the consolation we receive from him . this gives us a valuation of his love ; teacheth whether to make applications in our distresse ; whom to pray for , to pray to , whom to wait upon in perplexities . . peace ariseth hence also , rom. . . the god of hope fill § . you with all peace in believing , that you may abound in hope through the power of the holy ghost . the power of the holy ghost , is not only extended to hope , but to our peace also in believing . so is it in the connexion of those promises , joh. . , . i will give you the comforter : and what then ? what followes that grant ? peace , saith he , i leave with you , my peace i give unto you . nor doth christ otherwise leave his peace , or give his peace unto them , but by bestowing the comforter on them . the peace of christ , consists in the soules sense of its acceptation with god in friendship . so is christ said to be our peace , eph. . . by slaying the enmity between god and us , and in taking away the handwriting , that was against us , rom. . . being justified by faith , we have peace with god. a comfortable perswasion of our acceptation with god in christ , is the bottome of this peace , it enwrapps deliverance from eternall wrath , hatred , curse , condemnation ; all sweetly affecting the soule and conscience . and this is a branch from the same root with that foregoing . § . a consequent of the effects of the holy ghost before mentioned . suppose a man chosen in the eternall love of the father , redeemed by the blood of the son ; and justified freely by the grace of god , so that he hath a right to all the promises of the gospell ; yet this person can by no reasonings nor arguings of his own heart , by no considerations of the promises themselves , nor of the love of god , or grace of christ in them , be brought to any establishment in peace , untill it be produced in him , as a fruit and consequent of the work of the holy ghost in him , and towards him . peace is the fruit of the spirit , gal. . . the savour of the spirit is life and peace , rom. . . all we have is from him , and by him . . joy also is of this number . the spirit as was shewed , is § . called the oyle of gladnesse , heb. . . his anointing brings gladnesse with it , isa. . . the oyle of joy for mourning . the kingdome of god is righteousnesse , peace , and joy in the holy ghost , rom. . . thes. . . received the gospel , with joy in the holy ghost . with joy , as peter tells believers , unspeakable , and full of glory . pet . . to give joy to the hearts of believers , is eminently the work of the comforter , & this he doth by the particulars before instanced in ; that rejoycing in hope of the glory of god , mentioned rom. . . which carries the soule through any tribulation even with glorying , hath its rise in the spirits shedding abroad the love of god in our hearts , v . now there are two wayes , whereby the spirit worketh this joy in the hearts of believers . . he doth it immediately by himselfe ; without the consideration of any other acts , or works of his , or the interposition of § . any reasonings , or deductions , and conclusions ; as in sanctification , he is a well of water springing up in the soule , immediately exerting his efficacy , and refreshment : so in consolation , he immediately works the soule , and minds of men to a joyfull rejoycing , and spirituall frame , filling them with exultation and gladnesse ; not that this arises from our reflex consideration of the love of god ; but rather gives occasion thereunto : when he so sheds abroad the love of god in our hearts , and so filling them with gladnesse by an immediate act and operation ( as he caused john baptist , to leap for joy in the womb , upon the approach of the mother of jesus . ) then doth the soule even from hence , raise it selfe to a consideration of the love of god , whence joy and rejoycing doth also flow . of this joy there is no account to be given , but that the spirit worketh it , when , and how he will ; he secretly infuseth , and distills it into the soule , prevailing against all feares , and sorrowes , filling it with gladnesse , exultations , and sometimes with unspeakable raptures of mind . . mediately by his other workes towards us . he gives a § . sense of the love of god , with our adoption and acceptation with him : and on the consideration thereof , enables us to re-receive it . let what hath been spoken of his operations towards us be considered , what assurance he gives us of the love of god , what life ▪ power , and security , what pledge of our eternall welfare , and it will be easily perceived , that he lays a sufficient foundation of this joy , and gladnesse : not that we are able upon any rationall consideration , deduction , or conclusion , that we can make from the things mentioned , to affect our hearts with the joy , and gladnesse intended : it is left no lesse the proper worke of the spirit to doe it from hence and by the intervenience of these considerations , then to doe it immediately without them . this processe of producing joy in the heart we have . psal. . , . thou annoyntest my head with oyle . hence is the conclusion , as in the way of exultation , surely goodnesse and mercy shall follow me . of this effect of the comforter see isai. . throughout . . hope also is an effect of those workings of the holy ghost in us , and towards us . rom. . . these i say are the generall § . consequents of the effects of the holy ghost upon the hearts of believers ; which if we might consider thē in their offspring with all the branches that shoot out from them , in exultation , assurance , boldnesse , confidence , expectation , glorying and the like , it would appeare how farre our whole communion with god is influenced by them : but i only name the heads of things , and hasten to what remaines ; it is the generall and particular way of our communion with the holy ghost , that should nextly ensue , but that some other considerations necessarily do here interpose themselves . chap. v. some observations and inferences from discourses foregoing concerning the spirit . the contempt of the whole administration of the spirit by some . the vaine pretence of the spirit by others . the false spirit discovered . this processe being made , i should now shew immediately § . how we hold the communion proposed with the holy ghost , in the things laid down , and manifested to containe his peculiar worke towards us . but there are some miscarriages , in the world in reference unto this dispensation of the holy ghost , both on the one hand and the other , in contempt of his true worke , and pretence of that which is not ; that i cannot but remark in my passage ; which to do shall be the businesse of this chapter . . take a view then of the state and condition of them § . who professing to believe the gospell of jesus christ , do yet contemne and despise his spirit as to all its operations , gifts , graces and dispensations to his churches and saints . whilst christ was in the world with his disciples , he made them no greater promise , neither in respect of their own good , nor of carrying on the worke which he had committed to them , then this of giving them the holy ghost . him , he instructeth them to pray for of the father , as that which is needfull for them , as bread for children luke . . him he promiseth them , as a well of water springing up in them , for their refreshment strengthning and consolation , unto everlasting life : john . , , . as also to carry on , and accomplish the whole worke of the ministry to them committed : john . . , . with all those eminent workes and priviledges before mentioned . and upon his ascension this is laid as the bottome of that glorious communication of gifts and graces in his plentifull effusion mentioned ephes. . , . . namely , that he had received of the father the promise of the holy ghost : act. . . and that in such an eminent manner , as thereby to make the greatest and most glorious difference betwen the administration of the new covenant and old . especially doth the whole worke of the ministry relate to the holy ghost ; though that be not my present businesse to evince . he calls men to that worke , and they are separated unto him , act. . . he furnisheth them with gifts , and abilitys for that employment , cor. . , , , . soc that the whole religion we professe without this administration of the spirit , is nothing : nor is there any fruite without it of the resurrection of christ from the the dead . this being the state of things , that in our worship of , & obedience to god , in our own consolation , sanctification , and ministeriall employment , the spirit being the principle the life , soule , the all of the whole ; yet so desperate hath been the malice of satan , and wickednesse of men ; that their great endeavour hath been , to shut him quite out of all gospell administrations . first his gifts and graces were not only decryed , but almost excluded from the publike worship of the church , by the § . imposition of an operous forme of service , to be read by the minister ; which to doe , is neither a peculiar gift of the holy ghost to any ; nor of the ministry at all . it is marvellous to consider what pleas and pretences were invented , and used by learned men , from its antiquity , its composure or approbation by martyrs , the beauty of uniformity in the worship of god established , and pressed thereby &c. for the defence and maintenance of it . but the maine argument they insisted on , and the chiefe field wherein they expatiated , and layd out all their eloquence was , the vaine babling repetitions and folly of men praying by the spirit . when once this was fallen upon , all ( at least as they supposed ) was carryed away before them , and their adversaries rendred sufficiently ridiculous . so great is the cunning of satan , and so unsearchable are the follys of the hearts of men . the summe of all these reasonings amount to no more but this : though the lord jesus christ hath promised the holy ghost to be with his church to the end of the world , to fit and furnish men with gifts and abilitys , for the carrying on of that worship which he requires , and accepteth at our hands , yet the worke is not done to the purpose ; the gifts he bestows , are not sufficient to that end neither as to invocation , nor doctrine , & therefore we will not only help men by our directions but exclude them from their exercise . this i say was the summe of all , as i could undeniably evidence . were that my present busines . what innumerable evills ensue on this principle , in a formall setting a part of men to the ministry , who had never once tasted of the powers of the world to come , nor received any gifts from the holy ghost to that purpose ; of crying up , and growing in , an outside pompous worship , wholly forraign to the power and simplicity of the gospell ; of silencing , destroying , banishing men , whose ministry was accompanyed with the evidence , and demonstration of the spirit , i shall not need to declare . this is that i ayme at , to point out the publike contempt of the holy ghost ; his gifts and graces wtih their administration in the church of god , that hath been found even where the gospell hath been professed . again , it is a thing of most sad consideration , once to call to § . mind , the improvement of that principle of contempt of the spirit in private men , & their ways . the name of the spirit was grown a terme of reproach . to plead for , or pretend to pray by the spīrit , was enough to render a man the object of scorne and reproach , from all sorts of men , from the pulpit to the stage . what ? you are full of the spirit , you will pray by the spirit , you have the gift , come let us heare your non-sence ; and yet perhaps these men would think themselves wronged , not to be accounted christians . christians , yea have not some pretending themselves to be leaders of the flock ; yea , mounted a story or two above their brethren , and claiming a rule and goverment over them , made it their businesse to scoffe at , and reproach the gifts of the spirit of god. and if this were the frame of their spirit , what might be expected from others of professed prophannesse ? it is not imaginable to what height of blasphemy , the processe in this kind amounted . the lord grant there be nothing of this cursed leaven still remaining amongst us . some bleatings of ill importance are sometimes heard . is this the fellowship of the holy ghost that believers are called unto ? is this the due entertainment of him whom our saviour promised to send for the supply of his bodily absence , so as we might be no loosers thereby ? is it not enough that mē should be contented with such a stupid blindnesse , as being called christians , to looke no farther for this comfort and consolation , then morall considerations common to heathens , would lead them , when one infinitely holy and blessed person of the trinity , hath taken this office upon him to be our comforter , but they must oppose and despise him also ; nothing more discovers how few there are in the world , that have interest in that blessed name whereby we are all called . but this is no place to pursue this discourse . the aime of this discourse is to evince the folly and madnesse of men in generall , who professe to own the gospell of chist , and yet contemne and despise his spīrit , in whomsoever he is manifested . let us be zealous of the gifts of the spirit , not envious at them . frō what hath bin discoursed we may also try the spirits that are § . gone abroad in the world ; & which have been exercising themselves at severall seasons , ever since the ascention of christ. the iniquity of the generation that is past , & passing away , lay in open cursed opposition to the holy ghost . god hath been above them wherein they behaved themselves presumptiously . satan , whose designe , as he is god of this world , is to be uppermost , not to dwell wholly in any forme cast down by the providence of god , hath now tran formed himselfe into an angell of light , and he will pretend the spirit also , and only . but there are seducing spirits . tim. . . and we have a command not to believe every spirit , but try the spirits joh. . . and the reason added , is , because many false spirits are gone abroad in the world , that is , men pretending to the revelation of new doctrines by the spirit , whose deceipts in the first church paul into mateth , thess. . . calling on men not to be shaken in mind by spirit . the truth is the spirits of these days are so grosse , that a man of a very easy discerning , may find them out : & yet their delusion so strong that not a few are deceived . this is one thing that lys evident to every eye ; that according to his wounted course , satan with his delusions is runne into an extreame to his former actings . not long since , his great designe ( as i manifested , ) was to try up ordinances without the spirit casting all the reproach § . that he could upon him : now to cry up a spirit without and against ordinances , casting all reproach , and contempt possible upon them . then he would have a ministry without the spirit : now a spirit without a ministry . then the reading of the word might suffice without either preaching , or praying by the spirit : now the spirit is enough without reading or studying the word at all . thē he allowed a litterall embracing of what christ had don in the flesh , now he talkes of christ in the spirit only , and denys him to be come in the flesh , the proper character of the false spirit , we are warned of joh. . . now because it is most certaine that the spirit which we are to heare and embrace , is the spirit promised by christ , which is so cleare , that him the montanists paraclete , yea and mahomet pretended himselfe to be , and those of our daies affirme also pretend the same . let us briefly try them by some of the effects mentioned , which christ hath promised to give the holy ghost for . the first generall effect , as was observed , was this ; that he should bring to remembrance the things that christ spake for our guidance , and consolation . this was to be the worke of the holy ghost § . towards the apostles , who were to be the pen-men of the scriptures : this is to be his work towards believers to the end of the world . now the things that christ hath spoken and did , are written that we might believe , and believing have life through his name ioh. . . they are written in the scripture . this then is the worke of the spirit , which christ hath promised , he shall bring to our remembrances and give us understanding of the words of christ in the scripture for our guidance , and consolation . is this now the worke of the spirit , which is abroad in the world , and perverteth many ? nothing lesse . his businesse is to decry the things that christ hath spoken which are written in the word ; to pretend new revelations of his own ; to lead men from the written word , wherein the whole worke of god , and all the promises of christ are recorded . againe , the worke of the spirit promised by christ , is to glorify him . he shall glorify me , for he shall take of mine and shew it unto you . john . . him who was to suffer at jerusalem , who § . then spake to his disciples ; it was to make him glorious , honourable , and of high esteem in the hearts of believers , and that by shewing his things , his love , kindnesse , grace , and purchase unto them . this is the worke of the spirit . the worke of the spirit , that is gone abroad , is to glorify it selfe ; to decry , and render contemptible christ that suffered for us under the name of a christ without us ; which it slights and despiseth , and that professedly . it s own glory , it s own honour is all that it aymes at : wholly inverting the order of the divine dispensations . the fountaine of all being , and lying in the fathers love , the sonne came to glorify the father . he still says , i seek not my own glory , but the glory of him that sent me . the sonne having carryed on the worke of redemption , was now to be glorifyed with the father . so he prays that it might be . john . . the hower is come , glorify the sonne , and that with the glrry which he had before the world , when his joynt councell was in the carrying on the fathers love. wherefore the holy ghost , is sent , and his worke is to glorify the sonne ; but now ( as i said ) we have a spirit come forth , whose whole businesse is to glorify himselfe ; whereby we may easily know whence he is . furthermore , the holy ghost sheds abroad the love of god in our hearts ( as was declared ) and thence fills them with joy ; § . peace , and hope ; quieting and refreshing the hearts of them , in whom he dwells , giving them liberty and rest , confidence and the boldnesse of children . this spirit whereof men now boast is a spirit of bondage , whose utmost worke is to make men quake , and tremble , casting them into an unsonlike frame of spirit driving them up and down with horror and bondage , and drinking up their very naturall spirits & making their whole man wither away . there is scarce any one thing that more evidently manifesteth the spirit whereby some are now acted , not to be the comforter promised by christ then this , that he is a spirit of bondage and slavery , in them in whom he is , and a spirit of cruelty ; and reproach toward others , in a direct opposition to the holy ghost in believers , and all the ends and purpurposes , for which as a spirit of adoption and consolation , he is bestowed on them . to give one instance more ; the holy ghost bestowed on § . believers , is a spirit of prayer and supplication , as was manifested . the spirit wherewith we have to doe , pretends the carrying men above such low and contemptible meanes of communion with god. in a word it were a very easy and facile taske to passe through all of the eminent effects of the holy ghost , in and towards believers ; and to manifest , that the pretending spirit of our daies comes in a direct opposition , and contradiction to every one of them . thus hath satan passed from one extreame to another : from a bitter wretched opposition to the spirit of christ , unto a cursed pretending to the spirit , still to the same end and purpose . i might give sundry other instances of the contempt or abuse of the dispensation of the spirit . those mentioned are the extreames whereunto all other are , or may be reduced ; and i will not farther divert from that which lys directly in my ayme . chap. vi. of particular communion with the holy ghost . of preparation thereunto : valution of the the benefits we receive by him : what it is he comforts us in , and against : wherewith , how. the way being thus made plain for us , i come to shew § . how wo hold particular communion with the holy ghost , as he is promised of christ to be our comforter , and as working out our consolation by the meanes formerly insisted on . now , the first thing i shall doe herein ; is the proposall of that , which may be some preparation to the duty under consideration ; and this by leading the soules of believers , to a due valuation of this work of his , towards us , whence he is called our comforter . to raise up our hearts to this frame , and fit us for the duty § . intended , let us consider these three things . . first , what it is he comforts us against . . secondly , wherewith he comforts us . . thirdly , the principle of all his actings , and operations in us for our consolation . . there are three things in the whole course of our pilgrimage , that the consolations of the holy ghost are usefull and necessary in . first . in our afflictions . affliction is part of the provision that god hath made in his house for his children , heb. . , . the great variety of its causes , meanes , uses , and effects , is generally known . there is a measure of them appointed for every one . to be wholly without them is a temptation , and so in some measure an affliction . that which i am to speake unto is , that in all our afflictions , we need the consolations of the holy ghost . it is the nature of man to relieve himselfe , when he is entangled , by all waies and meanes . according as mens naturall spirits are , so do they mannage themselves under pressures . the spirit of a man will beare his infirmity ; at least it will struggle with it . there are two great evills , one of which does generally seise § . on men under their afflictions , and keep them from a due management of them . the apostle mentioneth them both , heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . despise not the chastisement of the lord , neither faint when thou art reproved . one of these extreames doe men usually fall into ; either they despise the lords correction , or sink under it . first , men despise it . they account that which befalls them to be a light or common thing . they take no notice of god in it . they can shift with it well enough : they look on instruments , second causes , provide for their own defence and vindication , with little regard to god , or his hand in their affliction . and the ground of this is , because they take in succours in their trouble , that god will not mix his grace withall . they fix on other remedies , then what he hath appointed , and utterly loose all the benefits and advantage of their affliction . and so shall every man doe that relieves himselfe from any thing , but the consolations of the holy ghost . . secondly , men faint and sink under their trialls , and afflictions , which the apostle farther reproves , vers . . the first despise the assistance of the holy ghost through pride of heart : the latter refuse it through dejectednesse of spirit , and sink under the weight of their troubles . and who almost is there , that offends not on one of these hands ? had we not learned to count light of the chastisements of the lord , and to take little notice of his dealings with us ; we should find the season of our afflictions to comprize no small portion of our pilgrimage . now there is no due management of our soules under any affliction , so that god may have the glory of it ; and our selves § . any spirituall benefit or emprovement thereby ; but by the consolations of the h. ghost . all that our saviour promiseth his disciples , when he tells them of the great trialls and tribulations they were to undergoe , is , i will send you the spirit , the comfortour , he shall give you peace in me , when in the world you shall have trouble . he shall guide , and direct , and keep you in all your trialls . and so the apostle tells us it came to passe , cor. . , , . yea and this under the greatest afflictions will carry the soule to the highest joy , peace , rest , and contentment . so the same apostle , rom. . . we glory in tribulations . it is a great expression . he had said before , that we glorted in the hope of the glory of god , vers . . yea , but what if manifold afflictions , and tribulations befall us ? why ? even in them also we glory , saith he , we glory in our tribulations ; but whence is it , that our spirits are so borne up , to a due management of afflictions , as to glory in them in the lord ? he tells us , vers . . it is from the shedding abroad of the love of god in our hearts by the holy ghost . and thence are believers said to receive the word in much affliction , with joy of the holy ghost . thes. . and to take joyfully the spoyling of their goods . this is that i aime at ; there is no management , nor improvement of any affliction , but meerely and solely , by the consolations of the holy ghost . is it then of any esteeme or value unto you , that you loose not all your trialls , temptations , and afflictions , learne to value that whereby alone they are rendred usefull . . sinne is the second burthen of our lives , and much the greatest ; § . unto this , is this consolation peculiarly suited : so heb. . , . an allusion is taken from the man stayer under the low , who having killed a man at unawares , and brought the guilt of his blood upon him selfe , fled with speed for his deliverance to the citty of refuge : our great and only refuge from the guilt of sinne , is the lord jesus christ in our flying to him , doth the spirit administer consolation to us . a sense of sin fills the heart with troubles and disquietnesse ; it is the holy ghost , which gives us peace in christ. that gives an apprehension of wrath , the holy ghost sheds abroad the love of god in our hearts . from thence doth satan , and the low accuse us , as objects of gods hatred , the spirit beares witnesse with our spirits , that we are the children of god. there is not any one engine or instrument , that sin useth , or sets up against our peace , but one effect or other of the holy ghost towards us , is suited and fitted to the casting of it downe . in the whole course of our obediénce are his consolations necessary also ; that we may goe through with it cheerfully , willingly , § . patiently to the end . this will afterwards be more fully discovered as to particulars , when i come to give directions for our communion with this blessed comforter . in a word , in all the concernments of this life , and in our whole expectation of another , we stand in need of the consolations of the holy ghost . without them , we shall either despise afflictions , or faint under § . them , and god be neglected , as to his intendments in them . without them , sin will either harden us to a contempt of it , or cast us downe to a neglect of the remedies , gratiously provided against it . without them , duties will either puffe us up with pride , or leave us without that sweetnesse which is in new obedience . without them , prosperity will make us carnall , sensuall , and to take up our contentment in these things , and utterly weaken us for the trialls of adversity . without them , the comforts of our relations , will separate us from god , and the losse of them make our hearts as nabals . without them , the calamity of the church will overwhelme us ; and the prosperity of the church will not concerne us . without them , we shall have wisdome for no worke , peace in no condition , strength for no duty , successe in no triall , joy in no state , no comfort in life , no light in death ? now our afflictions , our sins , and our obedience , with the attendencies of them respectively , are the great concernments of § . our lives ; what we are , in reference unto god , is comprized in them , and the due management of them , with their contraries , which come under the same rule ; through all these , doth there run a line of consolation from the holy ghost , that gives us a joyfull issue throughout : how sad is the condition of of poor , soules destitute of these consolations ? what poor shifts are they forced to betake themselves unto ? what giants have they to encounter in their own strength and wehther they are conquered , or seem to conquer , they have nothing but the misery of their trialls . . the second thing considerable , to teach us to put a due valuation on the consolations of the holy ghost , is , the matter of them , or that wherewith he comforts us . now this may be referred to the two heads , that i have formerly treated of : the love of the father , and the grace of the son. all the consolations of the holy ghost consist in his acquainting us with , and communicating unto us , the love of the father , and the grace of the sonne : nor is there any thing in the one or the other , but he makes it a matter of consolation to us ; so that indeed we have our communion with the father in his love , and the sonne in his grace , by the operation of the holy ghost . . first , he communicates to us , and acquaints us with the love of the father . having informed his disciples with that § . ground and foundation of their consolation , which by the comforter they should receive ; our blessed saviour , joh. . . shuts up all in this , the father himselfe loveth you : this is that which the comforter is given to acquaint us withall ; even that god is the father , and that he loves us . in particular , that the father the first person in trinity , considered so distinctly , loves us . on this account is he said so often to come forth from the father , because he comes in pursuit of his love , and to acquaint the hearts of believers therewith , that they may be comforted and established . by perswading us of the eternall , and unchangeable love of the father , he fills us with consolation . and indeed all the effects of the holy ghost before mentioned , have their tendency this way . of this love , and its transcendent excellency you heard at large before . whatever is desireable in it , is thus communicated to us by the holy ghost . a sense of this is able , not only to relieve us , but to make us in every condition to rejoyce with joy unspeakable , and glorious . it is not with an encrease of corne , and wine , and oyle ; but with the shining of the countenance of god upon us , that he comforts our soules , psal. . . the world hateth me , ( may such a soule as hath the spirit say , ) but my father loves me . men despise me , as an hypocrite , but my father loves me , as a child . i am poore in this world , but i have a rich inheritance in the love of my father . i am straitned in all things but there is bread enough in my fathers house . i mourne in secret , under the power of my lusts , and sin , where no eye sees me ; yea , but the father sees me , and is full of compassion . with a sense of his kindnesse , which is better then life , i rejoyce in tribulation , glory in affliction , triumph as a conquerour , though i am killed all the day long , all my sorrowes have a bottome that may be fathomed ; my trialls bounds , that may be compassed : but the breadth , and depth , and height of the love of the father , who can expresse ? i might render glorious this way of the spirits comforting us , with the love of the father , by comparing it with all other causes , and meanes of joy and consolation whatever . and so discover their emptinesse , its fullnesse , their nothingnesse , its being all ; as also by revealing the properties of it before rehearsed . againe , he doth it by communicating to us , and acquainting § . us with the grace of christ. all the fruits of his purchase , all the desireablenesse of his person , as we are interested in him . the grace of christ ( as i formerly discoursed of at large ) is referred to two heads : the grace of his person ; and of his office , and worke. by both these doth the holy ghost administer consolation to us , joh. . . he glorifies christ , by revealing his excellencies , and desireablenesse to believers , as the chiefest of ten thousand , altogether lovely . and then he shewes them of the things of christ ; his love , grace , all the fruits of his death , suffering , resurrection , and intercession , and with these supports their hearts and soules . and here whatever is of refreshment in the pardon of sinne , deliverance from the curse , and wrath to come , in justification , and adoption , with the innumerable priviledges attending them in the hope of glory given unto us , comes in on this head of account . thirdly , the principle , and fountain of all his actings for our consolation comes next under consideration to the same § . end , and this leads us a little nearer to the communion intended to be directed in . now this is his own great love , and infinite condescension . he willingly proceedeth , or comes forth from the father to be our comforter . he knew what we were , and what we could doe , and what would be our dealings with him . he knew we would grieve him , provoke him , quench his motions , defile his dwelling place ; and yet he would come to be our comforter . want of a due consideration of the great love of the holy ghost , weakens all the principles of our obedience . did this dwell , and abide upon our hearts , what a deare valuation must we needs put upon all his operations and actings towards us ? nothing indeed is valuable , but what comes from love and goodwill . this is the way the scripture takes to raise up our hearts , to a right and due estimation of our redemption by jesus christ. it tells us that he did it freely ; that of his own will he hath laid downe his life , that he did it out of love . herein is manifested the love of god , that he laid downe his life for us , he loved us , and gave himselfe for us , he loved us , and washed us with his own blood . hereunto it adds our state and condition , considered as he undertook for us , sinners , enemies , dead , alienated , then he loved us , and dyed for us , and washed us with his blood . may we not hence also have a valuation of the dispensation of the spirit for our consolation . he proceeds to that end from the father ; he distributes as he will , workes as he pleaseth . and what are we towards whom he carrieth on this work ? froward , perverse , unthankefull , grieving , vexing , provoking him . yet in his love and tendernesse , doth he continue to doe us good . let us by faith consider this love of the holy ghost . it is the head , and sourse of all the communion we have with him in this life . this is , as i said , spoken only to prepare our hearts to the communion proposed : and what a little portion is it , of what might be spoken ? how might all these considerations be aggravated ? what a numberlesse number might be added ? it suffices that from what is spoken it appeares , that the work in hand is amongst the greatest duties , and most excellent priviledges of the gospel . chap. vii . the generall wayes of the saints acting in communion with the holy ghost . as in the account given of the actings of the holy ghost in us , we manifested first the generall adjuncts of his actings , § . or the manner thereof ; so now in the description of the returnes of our soules to him , i shall in the first place , propose the generall actings of faith , in reference to this work of the holy ghost , and then descend unto particulars : now there are three generall wayes , of the soules deportment in this communion , expressed all negatively in the scripture , but all including positive duties . . now these are first . not to grieve him . . secondly , not to quench his motions . § . . thirdly , not to resist him . there are three things considerable in the holy ghost . . first his person , as dwelling in us . § . . secondly his actings by grace , or his motions . . thirdly his working in ordinances of the word , and the sacraments ; all for the same end and purpose . to these three , are the three cautions before suited . . first , not to grieve him , in respect of his person dwelling in us . . secondly , not to quench him , in respect of the actings , and motions of his grace . . thirdly , not to resist him in respect of the ordinances of christ and his guifts , for their administration . now because the whole generall duty of believers in their communion with the holy ghost , is comprised in these three things ; i shall handle them severally . the first caution concernes his person immediately , as dwelling in us . it is given eph. . . grieve not the holy spirit of god. § . there is a complaint , isai. . . of them who vexed , or grieved the spirit of god. and from thence doth this caution seem to be taken . that it is the person of the holy ghost which is here intended , is evident . first , from the phrase , or manner of expression , with a double article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that holy spirit : and also , . from the work assigned to him in the following words , of sealing to the day of redemption . which ( as hath been manifested , ) is the work of the holy ghost . now whereas this may be understood of the spirit in others , or in ourselves ; it is evident that the apostle intends it in the latter sense , by his addition of that signall , and eminent priviledge which we our selves enjoy by him , he seales us to the day of redemption . let us see then the tendency of this expression , as comprizing the first generall rule of our communion with the holy ghost . grieve not the spirit . the terme of grieving , or affecting with sorrow , may be considered either actively , in respect of the persons grieving ; or passively in respect of the persons grieved . in the latter sense the expression is metaphoricall ; the spirit cannot be grieved , or affected with sorrow , which inferrs alteration , disappointment , weakenesse , all incompatible with his infinite perfections : yet men may actively do that which is fit and able to grieve any one that stands affected towards them , as doth the holy ghost . if he be not grieved it is no thanks to us , but to his own unchangeable nature . so that there are two things denoted in this expression . first , that the holy ghost is affected towards us , as one that is loving , carefull , tender , concerned in our good , and welldoing , and therefore upon our miscarriages is said to be grieved . as a good friend of a kind , and loving nature is apt to be so on the miscarriage of him whom he doth affect . and this is that we are principally to regard in this caution as the ground and foundation of it ; the love , kindnesse , and tendernesse of the holy ghost unto us . grieve him not . secondly , that we may doe those things , that are proper to grieve him , though he be not passively grieved ; our sin being no lesse therein , then if he were grived as we are . now how this is done , how the spirit is grieved , the apostle declareth in the contexture of that discourse , verses , , , . he presseth to a progresse in sanctification , and all the fruits of regeneration vers . , , , , . he dehorts from sundry particular evills , that were contrary thereto , and then gives the generall enforcement of the one and the other ; and grieve not the holy spirit of god ; that is by coming short of that universall sanctification , which our planting into christ doth require . the positive duty included in this caution , of not grieving the holy spirit is this ; that we pursue universall holinesse with regard unto , and upon the account of the love , kindnesse , and tendernesse of the holy ghost . this is the foundation of our communion , we have in generall . when the soul considers the love , kindnesse and tendernesse of the holy ghost unto him , when he considers all the fruits and acts of his love and goodwill towards him , and on that account , and under that consideration , because he is so concerned in our ways , & walkings , to abstaine frō evills & to walke in all duties of holinesse , this is to have communion with him . this consideration that the holy ghost , who is our comforter , is delighted with our obedience , grieved at our evills , and follies , being made a continuall motive to , and reason of our close walking with god in all holinesse , is , i say , the first generall way of our communion with him . here let us fixe a little . we loose both the power and pleasure § . of our obedience , for want of this consideration . we see on what account the holy ghost undertakes to be our comforter , by what ways and meanes he performes that office towards us : what an unworthy thing it is to grieve him , who comes to us on purpose to give us consolation ? let the soule in the whole course of its obedience exercise its selfe by faith to thoughts hereof , and lay due weight upon it . the holy ghost in his infinite love and kindnesse towards me , hath condescended to be my comforter ; he doth it willingly , freely , powerfully ; what have i received from him ? in the multitude of my perplexitys how hath he refreshed my soule ? can i live one day without his consolations ? and shall i be regardlesse of him in that wherein he is concerned ? shall i grieve him by negligence , sinne and folly ? shall not his love constraine me to walke before him to all well pleasing ? so have we in generall , fellowship with him . the second is that of the thess. . . quench not the spirit . there are various thoughts about the sense of these words . § . the spirit in others , that is , their spirituall gifts say some . but then it falls in with what follows vers . . despise not prophesying . the light that god hath set up in our hearts , say others . but where is that called absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit . it is the holy ghost himselfe that is here intended . not immediately , in respect of his person , in which regard he is said to be grieved , which is a personall affection : but in respect of his motions , actings , & operations . the holy ghost was typified by the fier , that was allways kept alive on the altar . he is also called a spirit of burning . the reasons of that allusiō are manifold , not now to be insisted on . now the oppositiō that is made to fier in its acting , is by querching . hence the opposition made to the actings of the holy ghost are called quenching of the spirit , as some kind of wet wood will doe , when it is cast into the the fire . thence are we said in pursuance of the same metaphor , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to stirre up with new fire the gifts that are in us . the holy ghost is striving with us , acting in us , moving variously for our growth in grace , and bringing forth fruit meet for the principle he hath indued us withall . take heed ( saith the apostle ) least by the power of your lusts and temptations , you attend not to his workings , but hinder him in his good will towards you ; that is what in you lyeth . this then is the second generall rule for our communion with § . the holy ghost . it respects his gratious operations in us , and by us . there are severall and various ways , whereby the holy ghost is sayd to act , ex●rt , and put forth his power in us : partly by moving upon and stirring up the grace we have received : partly by new supplys of grace from jesus christ , falling in with ocasions for their exercise , raysing good motions immediately , or occasionally within us , all tending to our furtherance in obedience , and walking with god. all these are we carefully to observe and take notice of . consider the fountaine , whence they come & the end which they lead us unto ; hence have we communion with the holy ghost , when we can consider him by faith , as the immediate author of all supplys , assistances , and the whole reliefe we have by grace , of all good actings , risings , motions in our hearts , of all strivings and contendings against sinne ; when we consider i say all these his actings , and workings in their tendencys to our consolation , and on that account are carefull and watchfull to improve them all to the end aymed at , as coming from him , who is so loving and kind , and tender to us , we have communion with him . this is that which is intended . every gracious acting of § . the blessed spirit in and towards our soules , is constantly by faith to be considered as comming from him in a peculiar manner : his minde , his good will , is to be observed therein . hence care and diligence for the improvement of every motion of his will arise , thence reverence of his presence with us , with due spirituall regard to his holinesse doth ensue , and our soules are wonted to entercourse with him . . the third caution concernes him , and his worke , in the § . dispensation of that great ordinance of the word . stephen tells the jewes act. . . that they resisted the holy ghost , how did they doe it ? why as their fathers did it . as your fathers did , so do ye . how did their fathers resist the holy ghost ? vers , . they persecuted the prophets and slew them ; their opposition to the prophets in preaching the gospell , or their shewing of the coming of the just one , was their resisting of the holy ghost . now the holy ghost is said to be resisted in the contempt of the preaching of the word , because the gift of preaching of it is from him . the manifestation of the spirit is given to profit . hence when our saviour promiseth the spirit to his disciples , to be present with them for the conviction of the world ; he tells them he will give them a mouth and wisedome , which their adversaries shall not be able to gainsay , nor resist : luk. . . concerning which in the accomplishment of it in stephen , it is said that they were not able to resist the spirit by which he spake , act. . . the holy ghost then setting up a ministry in the church , separating men thereto , furnishing them with gifts and abilitys for the dispensation of the word ; the not obeying of that word , opposing of it , not falling down before it , is called resisting of the holy ghost . this in the examples of the wickednesse of others are we cautioned against . and this enwraps the third generall rule of our cōmunion with the holy ghost ; in the despensation of the word of the gospell , the authority , wisdome and goodnesse of the holy ghost , in furnishing men with gifts for that end , and purpose , and his presence with them , as to the vertue thereof , is to be eyed ; and subjection given unto it on that account . on this reason i say , on this ground , is obedience to be yeilded to the word , in the ministeriall dispensation thereof ; because the holy ghost and he alone doth furnish with gifts to that end and purpose . when this consideration causeth us to fall low before the word , then have we commuinon with the holy ghost in that ordinance . but this is commonly spoken unto . chap. viii . particular directions for communion with the holy ghost . before i name particular directions for our communion with the holy ghost , i must premise some cautions , as § . farre as the directions to be given concern his worship . first , the divine nature is the reason , and cause of all worship ; so that it is impossible to worship any one person , and not worship the whole trinity . it is ( and that not without ground ) denyed by the schoolemen , that the formall reason and object of divine worship , is in the persons precisely considered ; that is under the formally constitutive reason of their personality , which is their relation to each other : but this belongs to the divine nature , and essence , and to their distinct persons as they are identified with the essence it selfe . hence is that way of praying to the trinity , by the repetition of the same petition , to the severall persons ( as in the letany ) groundlesse , if not impious . it supposeth that one person is worshipped , and not another , when each person is worshipped as god , and each person is so . as though we first should desire one thing of the father , and be heard and granted by him , then aske the same thing of the son , and so of the holy ghost ; and so act as to the same thing three distinct acts of worship , and expect to be heard , and have the same thing granted three times distinctly , when all the workes of the trinity ad extra , are indivisible . the proper , and peculiar object of divine worship , and invocation , is the essence of god in its infinite excellency , dignity , majesty , and its causality as the first soveraigne cause of all things : now this is common to all the three persons , and is proper to each of them ; not formally , as a person , but as god blessed for ever . all adoration respects that which is common to all : so that in each act of adoration and worship , all are adored , and worshipped . the creatures worship their creator ; and a man him in whose image he was created , viz. him from whom descendeth every good and perfect gift ; all this describing god , as god. hence , secondly , when we begin our prayers to god the father , and § . end them in the name of jesus christ : yet the sonne is no lesse invocated , and worshipped in the beginning then the father , though he be peculiarly mentioned as mediator in the close ; not as sonne to himselfe , but as mediator to the whole trinity , or god in trinity . but in the invocation of god the father , we invocate every person , because we invocate the father as god , every person being so . thirdly . in that heavenly directory which we have , eph. . § . . this whole businesse is declared : our accesse in our worship is said to be to the father ; and this through christ , or his mediation by the spirit , or his assistance . here is a distinction of the persons , as to their operations ; but not at all as to their being the object of our worship . for the sonne , and the holy ghost are no lesse worshipped , in our accesse to god , then the father himselfe . only the grace of the father , which we obtain by the mediation of the sonne , and the assistance of the spirit , is that which we draw nigh to god for . so that when by the distinct dispensation of the trinity , and every person , we are lead to worship ; that is , to act faith on , or invocate any person , we doe herein worship the whole trinity , and every person , by what name soever , of father , sonne , or holy ghost , we invocate him . so that this is to be observed in this whole matter ; that when any work of the holy ghost ( or any other person ) which is appropriated to him ( we never exclude the concurrence of other persons ) draws us to the worship of him ; yet he is not worshipped exclusively , but the whole godhead is worshipped . fourthly . these cautions being premised , i say , that we § . are distinctly to worship the holy ghost . as it is in the case of faith , in respect of the father and the sonne , joh. . believe in god , believe also in me . this extends it selfe no lesse to the holy ghost . christ called the disciples for the acting of faith on him , he being upon the accomplishment of the great worke of his mediation : and the holy ghost now carrying on the work of his delegation requireth the same . and to the same purpose are their distinct operations mentioned . my father worketh hitherto , and i worke . now as the formall reason of the worship of the sonne , is not his mediation , but his being god , his mediation being a powerfull motive thereto ; so the formall reason of our worshipping the holy ghost , is not his being our comforter , but his being god , yet his being our comforter is a powerfull motive thereunto . this is the summe of the first direction . the grace , actings , love , effects of the holy ghost , as he is our comforter , ought to § . stir us up , and provoke us to love , worship , believe in , and invocate him : though all this being directed to him as god , is no lesse directed on that account , to the other persons , then to him ; only by the fruits of his love towards us , are we stirred up unto it . these things being presupposed ; let the saints learne to act § . faith distinctly on the holy ghost , as the immediate efficient cause of all the good things mentioned . faith i say to believe in him ; and faith in all things to believe him , and to yeeld obedience to him . faith , not imagination . the distinction of the persons in the trinity , is not to be fancyed but believed . so then , the scripture so fully , frequently , clearly , distinctly ascribing the things we have been speaking of , to the immediate efficiency of the holy ghost , faith closeth with him , in the truth revealed , and peculiarly regards him , worships , him serves him , waits for him , prayeth to him , prayseth him ; all these things , i say , the saints doe in faith ; the person of the holy ghost , revealing its selfe in these operations and effects , is the peculiar object of our worship . therefore when he ought to be peculiarly honoured , and is not , he is peculiarly sinned against . acts . ananias is said to lye to the holy ghost : not to god , which being taken essentially , would denote the whole trinity ; but peculiarly to the holy ghost . him he was to have honoured peculiarly , in that especiall gift of his , which he made profession of : not doing it , he sinned peculiarly against him : but this must be a little farther branched into particulars . let us then say weight on every effect of the holy ghost , in any of the particulars before mentioned , on this account , that § . they are acts of his love , and power towards us . this faith will doe that takes notice of his kindnesie in all things . frequently he performes , in sundry particulars , the office of a comforter towards us , and we are not throughly comforted ; we take no notice at all of what he doth . then is he grieved . of those who doe receive and own the consolation he tenders , and administers ; how few are there that consider him as the comforter , and rejoyce in him as they ought . upon every work of consolation that the believer receives , this ought his faith to resolve upon . this is from the holy ghost . he is the comforter , the god of all consolation . i know there is no joy , peace , hope , nor comfort but what he workes , gives and bestowes ; and that he might give me this consolation , he hath willingly condescended to this office of a comforter , his love was in it , and on that account doth he continue it . also he is sent by the father and sonne for that end and purpose . by this meanes come i to be partaker of my joy ; it is in the holy ghost ; of consolation , he is the comforter . what price now shall i set upon his love. how shall i value the mercy , that i have received ? this i say , is applicable to every particular effect of the holy ghost towards us ; & herein have we communion and fellowship with § . him , as was in part discovered in our handling the particulars . doth he shed abroad the love of god in our hearts ? doth he witnesse : unto our adoption ? the soule considers his presence , ponders his love , his condescension , goodnesse , and kindnesse , is filled with reverence of him , and care not to grieve him , and labours to preserve his temple , his habitation pure and holy . againe , our communion with him causeth in us returning praise , and thanks , and honour , and glory , and blessing to him , § . on the account of the mercies and priviledges which we receive from him , which are many : herein consists our next direction . so do we with the sonne of god on the account of our redemption . to him that loved us , and washed us with his own blood , to him be praise and glory , rev. . , , . and are not the like praises and blessings due to him , by whom the work of redemption is made effectuall to us ? who with no lesse infinite love undertook our consolation , then the sonne our redemption ? when we feele our hearts warmed with joy , supported in peace , established in our obedience , let us ascribe to him the praise that is due to him ; blesse his name , and rejoyce in him . and this glorifying of the holy ghost in thanksgivings , on § . a spirituall sense of his consolations , is no small part of our communion with him . considering his free ingagement in this work , his coming forth from the father to this purpose , his mission by the son , and condescension therein , his love and kindnesse , the soule of a believer , is powred out in thankfull praises to him , and is sweetly affected with the duty . there is no duty that leaves a more heavenly savour in the soule then this doth . also in our prayers to him , for the carrying on the work of our consolation , which he hath undertaken ly's our communion § . with him . john praies for grace and peace from the seven spirits that are before the throne ; or the holy ghost , whose operations are perfect and compleat . this part of his worship is expresly mentioned frequently in scripture , and all others do necessarily attend it . let the saints consider , what need they stand in of these effects of the holy ghost before mentioned , with many such others , as might be insisted on . weigh all the priviledges , which we are made partakers of . remember that he distributes them as he will ; that he hath the soveraigne disposall of them , and they will be prepared for this duty . how and in what sense it is to be performed , hath been already declared : what is the formall reason of this worship , and § . ultimate object of it , i have also manifested . in the duty it selfe is put forth no small part of the life , efficacy , and vigor of faith : and we come short of that enlargednesse of spirit in dealing with god , and are straightned from walking in the breadth of his waies , which we are called unto , if we learne not our selves to meet him with his worship in every way , he is pleased to communicate himselfe unto us . in these things he does so , in the person of the holy ghost ; in that person do we meet him , his love , grace , and authority , by our prayers and supplications . again , consider him as he condescends to this delegation of the father , and the sonne , to be our comforter , and ask him daily § . of the father in the name of jesus christ. this is the daily work of believers . they look upon , and by faith consider the holy ghost , as promised to be sent : in this promise they know lies all their grace , peace , mercy , joy , and hope . for by him so promised , and him alone , are these things communicated to them . if therefore our life to god , or the joy of that life be considerable , in this we are to abound : to ask him of the father , as children doe of their parents , daily bread . and as in this asking and receiving of the holy ghost , we have communion with the father , in his love , whence he is sent , and with the son in his grace , whereby he is obtained for us , so with himselfe , on the account of his voluntary condescension to this dispensation . every request for the holy ghost , implyes our closing with all these ; oh the riches of the grace of god. humbling our selves for our miscarriages in reference to him , is another part of our communion with him . that we § . have grieved him , as to his person , quenched him , as to the motion of his grace , or resisted him in his ordinances , is to be mourned for , as hath been declared let our soules be humbled before him on this account . this one considerable ingredient of godly sorrow , and the thoughts of it , are as suitable to the affecting of our hearts with humiliation , and indignation against sin , as any other whatever . i might proceed in the like considerations ; as also make application of them to the particular effects of the holy ghost enumerated ; but my designe is only to point out the heads of things , and to leave them to the improvement of others . i shall shut up this whole discourse with some considerations , § . of the sad estate and condition of men not interested in this promise of the spirit , nor made partakers of his consolation . . they have no true consolation or comfort be their estate & condition what it will. are they under affliction or in trouble ? they must beare their own burden ; and how much to weak they are for it , if god be pleased to lay on his hand with more weight then ordinary , is easily known . men may have stoutnesse of spirit , and put on great resolutions to wrestle with their troubles . but when this is meerly from the naturall spirit of a man , . for the most part it is but an outside . it is done with respect to others , that they may not appeare low spirited , or dejected . their hearts are eaten up and devoured with troubles and anxiety of minde . their thoughts are perplexed , and they are still striving , but never come to a conquest , every new trouble every little alteration in their trialls , puts them to new vexation . it is an ungrounded resolution that beares them up and they are easily shaken . . secondly what is the best of their resolves and enduring ? it is but a contending with god , who hath entangled them ; the strugling of a flea under a mountaine . yea though on out ward considerations and principles , they endeavour after patience and tolerance ; yet all is but a contending with god ; a striving to be quiet under that which god hath sent on purpose to disturbe them : god doth not afflict men without the spirit , to exercise their patience ; but to disturbe their peace , and security all their arming themselves with patience and resolution , is but to keep the hold , that god will cast them out of ; or else make them the nearer to ruine . this is the best of their consolation in the time of their trouble . . thirdly , if they doe promise to themselves any thing of the care of god towards them , and relieve themselves thereby , as they often doe on one account or another , ( especially when they are driven from other holds ) all their reliefe is but like the dreaming of an hungry man , who supposeth that he eateth and drinketh , and is refreshed ; but when he awaketh , he is empty , and disappointed . so are they as to all their reliefe , that they promise to receive from god , and the support which they seem to have from him . when they are awaked at the latter day and see all things clearly , they will find that god was their enemy , laughing at their calamity , and mocking when their feare was on them . so is it with them in trouble . is it any better with them in § . their prosperity ? this indeed is often great and is marvellously described in scripture , as to their lives and oftentimes quiet peaceable ends . but have they any true consolation all their days ? they eate , drink , sleep , and make merry , and perhaps heap up to themselves : but how little doe these things make them to differ from the beasts that perish ? solomons advantage to have the use , and know the utmost of these things much beyond any of the sons of men of our generation , is commonly taken notice of . the account also that he gives of them is known : they are all vanity , and vexation of spirit . this is their consolation ; a crackling of thornes under the pot , a sudden flash , and blaze , that begins but to perish . so that both adversity and prosperity slayeth them , and whether they are laughing or crying , they are still dying . secondly , they have no peace ; no peace with god , nor in their own soules . i know that many of them upon false bottomes , § . grounds , and expectations , do make a shift to keep things in some quietnesse . neither is it my businesse at present to discover the falsenesses and unsoundnesse of it . but this is their state : true , and solid peace being an effect of the holy ghost in the hearts of believers ( as hath been declared ) they who are not made partakers of him , have no such peace . they may cry peace , peace indeed , when sudden destruction is at hand . the principles of their peace , ( as may be easily evidenced ) are darknesse , or ignorance , treachery of conscience , selfe righteousnesse , and vaine hope . to these heads may all the principles of their peace be reduced , and what will these availe them in the day when the lord shall deale with them . i might say the same concerning their joy and hope : they are false and perishing . let them then consider this , who have satisfyed § . themselves with a perswasion of their interest in the good things of the gospell , and yet have despised the spirit of christ. i know there are many that may pretend to him , and yet are strangers from his grace . but if they perish who in profession use him kindly , and honour him , if he dwell not in them with power , where shall they appeare who oppose and affront him ? the scripture tells us that unlesse the spirit of christ be in us , we are dead , we are reprobates , we are none of christs without him , you can have none of these glorious effects of his towards believers before mentioned ; and you are so farre from enquiring whether he be in you or no , as that you are ready to deride them in whom he is . are there none who professe the gospell , who have never once seriously enquired , whether they are made partakers of the holy ghost , or no ? you that almost account it a ridiculous thing to be put upon any such question ; who looke on all men as vaine pretenders that talke of the spirit ; the lord awake such men to a sight of their condition , before it be too late . if the spirit dwell not in you , if he be not your comforter , neither is god your father , nor the sonne your advocate , nor have you any portion in the gospell . o that god would awake some poor soule to the consideration of this thing ; before the neglect and contempt of the holy ghost come to that dispising of him , from which there is no recovery ? that the lord would spread before them all the folly of their hearts , that they may be ashamed , and confounded , and do no more presumptiously . finis . notes, typically marginal, from the original text notes for div a -e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : cor. . , , , , , . romans . , . hebrews c. . v. , , . christianos ad leones . et puto nos deus apostolos novissimos elegit veluti bestiarios tert. de pud . act. . . gal. . . semper casuris similes , nunquamque cadentes . joh. . . cor. . . ephes. . . john . . math. . . ephes. . . john . . romans . . magna hominismiseria est com illo non esse , sine quo non potest esse . august . ecles . . . jerem. . . acts . . is. . , . john . . heb. . , , . unus verusque mediator per sacrificium pacis reconcilians nos deo , unum cum illo manebat cui offerebat , unum in se secit , pro quibus offerebat , unus ipse fuit , qui offerebat & quod offerebat : august . de trinit . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . john . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. eth. lib. . cap. . quemadmo dum nobis arrhabonem spiritus reliquit , ita & a nobis arrhabonem carnis accepit & vexit in coelum , pignus totius summae illuc redigendae . tertul. resur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot. eth. lib. . c. . cicer. de nat . d. lib. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. eth. . nostra quippe & ipsius conjunctio , nec miscet personas , nec unit substantias , sed affectus consociat , & confaederat voluntates , cyp. de can. dominic . magna est etiam illa communitas quae conficitur ex beneficiis ultrocitroque datis acceptisque cice. off. ● . ecce dico alium esse patrem , & aliū , filiū , non divisione alilium sed distinctione : tertul. adv . prax. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . greg. naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . orig. cont. cels. lib. . hic tibi praecipue sit puramente colendus . isa. . . cor. . . mat. . , . , , . . . . . luk. . . joh. . . . . . . . , , . . . , . . . gal . , . ephes. . . . . thes. . . jam. . . pet. . - jo. . . &c. rom , , phil. . . jerem. . . . , . gal. . . vin. evan. cap. . psal. . . . dan. . . math. . . . . . . john . . . , , , , , , . . . cor. . . gal. . . . . john . . , . . , heb. . . phil. . . john . . isa. . . rom. . , , . acts . . tametsi omnia unus idemque deus efficit , ut dicitur opera trinitatis ad extra sunt indivisa , distinguuntur ramen personae discrimine in istis operibus : math. . . acts . . gen. . . gen. . . math. . . cor . . math. . . joh. . . jam. . . math. . . cap. . . pet. . . deut. . , , , , , , &c. acts . . joh. . . isa. . , , . luk. , , opera ad extra sunt indivisa . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : greg. nazian . iamb . car. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : idem : orat . . see thom. q. . a. . q. . a. . alexan : ales : sum theol. p. . q. . m. . a. . deut. . . jerem. . . john . . . . . . rom. . . . . ephes. . . john . . . , . heb. . . multo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loquitur quem si deum diceret summopere atque adeo infinite nos amare , cum deum dicit erga nos ipsam charitatem esse , cujus latissimum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profest . beza in loc . quomodo igitur negat ? negat secundum quid : hoc est , negat se ideo rogaturum patrem , ut patrem illis conciliet , & ad illos amandos flectat : quasi non sit suapte sponte erga illos propensus . voluit ergo christus his verbis persuadere apostolis , non solum se sed etiam ipsum patrem illos complecti amore maximo . et ita patrem eos amare , ac promptum habere animum illis gratificandi , & benefaciendi , ut nullius , neque ipsius filii opus habet tali intercessione qua solent placari , & flecti homines non admodum erga aliquem bene affecti &c. zanc. de trib . elo. lib. . cap. . vid. hilar de trinit . lib. . p. . ed. eras. a diligi a patre , recipi in amicitiam● summi dei ; a deo foveri , adeoque deo esse in deliciis bucerus . in loc b te quod at tinet non sumus solliciti , — illud mo do desideramus , ut patrem nobis vel semel intueri concedatur : cart wright harin joh. . c ephes. . ● d deut. . , , e amor supernedescendens ad divinam puleritudinem omnia convocat preclus lib : de anima : & dam. f unio substantialis est causa amoris sui ipsius , similitudinis , est causa amoris alterius ; sed unio realis quam amans quaerit de re amata , est effectus amoris . th. . q. . . . g josh. . . . nehem. . . h psal : . . . . . . . . cor : . . jam : . . isa : . . math. . . rom. . . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. arist : eth : lib : . c ▪ . k effectus amoris quando habetur amatum , est delectatio . thom : . q. . a . . amor est complacentia amantis in amato . amor est motus cordis , delectantis se in aliquo . august . * externum magis gaudii gestum , quā internam animi laetitiam significat ; cum velut tripudiis & volutationionibus gaudere se quis ostendit . pagnin : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; laetitia gestiit , animilaetitiam gestu corporis expressit , exilivit gaudio . calas. * externum magis gaudii gestum , quā internam animi laetitiam significat ; cum velut tripudiis & volutation ionibus gaudere se quis ostendit . pagnin : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; laetitia gestiit , animilaetitiam gestu corporis expressit , exilivit gaudio . calas. a fecistinos ad te domine & irrequietum est cor nostrum donec veniat ad te . aug. b psal. . . isa. . . heb. . . * super vitas , quas vitas ? quas sibi homines eligunt : alius elegit sibivitam negociandi , alius vitam rusticandi ; alius vitam faenerandi , alius vitam militandi , alius illam alius illam , diversae sunt vitae sed melior est misericordia tua super vitas nostras . aug : onarrat . in psal. . d ex . . revel joh. . . heb. . , , . e john . . rom. . . ephes. . , . joh. . , . heb. . . revel . . . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eurip. g amor dei est infundens & creans bonitatem in amatis . th : p. p : q : . a : . c. h amor dei causat bonitatem in rebus , sed amor noster causatur ab ea . i dilectio quae est appetativae uirtutis actus , etiam in statum viae tendit in deum primo & immediate : th. . q. . a. . k ezek. . , , , , , , , , , . &c. rom. . , tit. . , , , deut. , , , mat. . , . joh. , . m sam. . isa. . . jerem. . . mal. . . jam. . . tim. . . n psal. . . . . . psal. . . . . . . . isa. . ●● . o mal. . . psal. . . heb. . , . revel . . . isa. . . isa : . . joh. . . psal. . : psal. . , , , &c. §. . g revel . . , & . ephes. . , , , . a cor. . . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 john . . c § . psal. . . mic. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 optime in dei filium quadrat patris delicias . mercer in loc . d rom. . , . acts . . tim. . . tim. . . prov. . . jerem. . . e mat. . , . hoc tanto & tam ineffabili bono , nemo inventus est dignus ▪ sordet natura sine gratia . pros. de lib. arb. ad ruff. f mal. . . iam : . . hos : . . g rom. . . omnia diligit deus , quae fecit & inter ea magis diligit creaturas rationales & de illis eas amplius quae sunt membra unigeniti sui . et multo magis ipsum unigenitum : august . h ephes : . . i math : . , . cor : . . k joh : . . l cant. . . m isa. . , . n luk. . . o gen. . . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. . . q jer. , , . r isa. . , , . isa : . , s isa. . . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. . . n joh. . . * act : . . . . notes for div a -e a john. . . c isa. . . math . revel . . . d mal. . . revel . . . lnk : . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . num. . pet. . . kevel . . . gen. . . mich. . . revel . , . e isa. . . ch . . . f rom. . . k cante . . . g math. . . h joh. . . i isa. . . prov. . . l jonah : . , isa. . . isa. . . cor : . . gal. . . mal. . . m rom. . . joh. . . prov. . . a acts . . rom. . . cor. . . cor . . gal. . . ephes. . . b prov. . . . , . cant. . , , , , , . cant. . , , , , , , , , &c. c ezra . . act. . . luk. . . ester . . psal. . . ephes. . . acts . . . . rom. . . . . . . , . , . thess. . titus . . rev. , . &c. d isa. . . jerem. . . . . zech. . . . . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . porphyr . in isag. inde suetonius de domitiano : commendari se verecundia oris adeo sentiebat , ut apud senatum sic quondam jactaverit , usque adhuc certè animum meum probastis & vultum . sueton. domit. cap. . formae elegantia in rege laudatur , non quod per se decororis magni aestimari debeat , sed quia in ipso vultu saepe reluceat generosa indoles : calvin . in loc. revel . . , . . . . , . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e alii candidum exponunt esse puris & probis , rubrum & cruentum reprobis ad eos puniendos ut is. dicitur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cur rubent vestimenta tua , quod nostri minus recte de christi passione exponunt : merc. in loc. e revel . . . g col. . . cor. . , jerem. . . repetit non citra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 en tu puchra es : mercer . h is. . , rom. . . . , . isa. . . a num. . . cor. . . psal. . . eph. . v. . . psal. . . heb. . . psal. . . isa. . . luk. . . rom. . . pet. . . is . . ch . . . ch . . . ch . . . rom. . . revel . . . malach , . psal. . . isa . . isa. . , . isa. . , . zech. . . . zech. . . zech. . . math. . . luk. . , . joh. . , . joh. . . joh. . , , . . joh. . . joh. . , . col. . . heb : . . , , . joh. . . . joh. . . mich. . . prov : . . joh. . . jerem. . . joh. . . revel . . . . . act. . . joh. . . phil. . , , . tim. . . heb. . . joh. . . heb. . . joh. . . rom. . . john . , , . math. . . rom. . . joh. . , . col. . . joh. . . isa. . . col. . . cor. . . cor. . . psal. . . b cant. . . isa. . . revel . . . joh. . , . heb. . . gen. . , . mal. . . john . . pet. . . f cant. . . g cant. . , . chap. . . . h eccl. . . i isa. . . h heb. . , l iob. . . ioh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . col. . . m cor. . n gen. . . o john . . cor. . . ephes. . . pet. . . math. . . john . . heb. . . ch . . . joh. . , . p qui propter homines liberandos ab aererna morte homo factus est , & ita ad susceptionem humanitatis nostrae , sine suae majestatis diminutione inclinans , ut manens quod erat , assumēsque quod non erat ; veram servi formam , ei formae , in qua deo patri est aequalis aduniret , ut nec minorem absumeret glorificatio , nec superiorem minueret assumptio ; salua enim proprietate utriusque substantiae , & in unam coeunte personam , suscipitur a majestate humilitas , a virture infirmitas , a mortalitate aeternitas , & ad rependendū nostrae conditionis debitum , natura inviolabilis , naturae est unita pashbili , &c. leo. serm. . de nat . g vind. evan c. . r deus verus , & homo verus inunitatem domini temperatur , ut quod nostris remediis congruebat unus atque idem dei hominumque mediator , & mori possit ex uno , resurgere possit ex altero : leo ubi sup. s zech. chap. . v. . psal. . v. . joh. . , u is. . , joh . . col. . , . heb. . revel . . . cor. . . x gen. . , . revel . . . * gen. . . num. . , . psal. . , , , , , , , , . pal. . , , , , , . ps. . , , . is. . , , isa. . , . chap. . . isa . , , . jer. . , . dan. . , . luk. . . luk. . . joh . , . act. . , chap. . . phil. . , , . eph. . v. , , . rev. . , , . revel . . . isa. . . psal. . revel . . . z heb. . . ephes. . . math. . . phil. . , . revel . . psal. . psal. . dan. . . tit. . . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plotin . a gen. . . a quam vis speciali cura atque indulgentia dei , populum israeliticum constat electum , omnesque alias nationes suas vias ingredi , hoc est secundū propriam permistae sunt vivere voluntatem , non ita tamen se oeterna creatoris honitas ab illis hominibus avertit , ut eos ad cognoscendum atque metuendum nullis significationibns admoneret . prosp. de vocat . gent. . . a coelum & terra , & omnia quae in eis sunt , ecce vidique , mihi dicunt ut te amem , nec cessant dicere , omnes ut sint inexcusabiles : august . confesst . lib. . cap. . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plotin . a gen. . . a quam vis speciali cura atque indulgentia dei , populum israeliticum constat electum , omnesque alias nationes suas vias ingredi , hoc est secundū propriam permistae sunt vivere voluntatem , non ita tamen se oeterna creatoris honitas ab illis hominibus avertit , ut eos ad cognoscendum atque metuendum nullis significationibns admoneret . prosp. de vocat . gent. . . a coelum & terra , & omnia quae in eis sunt , ecce vidique , mihi dicunt ut te amem , nec cessant dicere , omnes ut sint inexcusabiles : august . confesst . lib. . cap. . b exod. . . cor. , . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arist. . rhet. quid autem misericordia , nisi alienae miseriae quaedam in nostro corde compassio : qua alicui ● possumus subvenire compellimur ? august : de civit. dei. lib. . cap. . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . jam. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pet. . . joh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : homer . il. τ. f vid. diatrib . de just. vind. g rom. . . isa. . heb. . , , . rom. . . th. . , . psal. . , . hab. . . ps. . . h gen. . . , . c. . . rom. . , . pet. . , , . c. . . jud. . . i cor. . . k mat. . . l mat. . , . mark. . . luk. . , . heb. . . mat. . . mar. . , . m isa. . . n mat. . . act. . , . o animula vagula blandula hospes comesque corporis . quae nunc abibis in loca pallida , rigida , nudula ? nec ut soles dabis jocos . had. imp. p rom. , . . . g eos , quibus indulgere videtur , quibus parcere , molles venturis malis deus format . seneca cur bon . vir . mal . fiunt . cap. . g pro dii immortales ! cur interdum in hominum sceleribus maximis aut connivetis , aut praesentis fraudis paenas in diem reservatis : cic , pro : cael. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arrian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s si amabilis est sapientia cum cognitione rerum conditarum , quam amabilis est sapientia quae condidit omnia ex nihilo ? august . lib. meditat. c. . t cor. . . t gen. . . u gen. . , rom. . . * exod. . v. , , . cap. , , , x ro. . , y cor. , . z joh. . . a ex. . , . b is. . , . levit. . . rom. . . cor. . . . jerem. . . c saddai , aquila interpretatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod nos robustum & ad omnia perpetranda sufficientem possumus dicere : hieron . epist. . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. . . e perfecto demum scelere , magnitudo ejus intellecta est . tacit. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; r : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eurip. f primus est deorum cultus , deos credere : deinde reddere illis majestatem suam , reddere bonitatem , sine quâ nulla majestas est . scire illos esse qui praesident mundo : qui universa vi sua temperant : qui humani generis tutelam gerunt . senec epist. . f neque honor ullus deberi potest deo , si nihil praestat colenti ; nec ullus metus , si non irascitur non colenti . lactan. f ra●o antecedentem scelestum deseruit pede paena claudo . horat. quo fugis encelade ? quascunque accesseris or as , sub jove semper eris , &c. f — hosce evasisse putes , quos diri cons●ia facti mens habet attonitos & caeco verbere caedit ? juvenal . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philemon : juxta clement . seu diphil. juxta justin : martyr . gal. . . rom. , . g exod. . , , . deut. . . heb. . , , , . cor. . . h heb. . . isa. . . zach. . . l lam. . k zach . . l revel . . . m psal. . . o math. . , . mark . . . . luke . . heb. . . n prov. . . cor. . . p is. . , . q psal. . . r cor. . . s gal. . . t phil. . . u cor. . . * zach. , * vid. diatr . just. divin . cap. . ps. . , . y quia unusquisque sibi virtutem acquirit ; nem● sapientum , de ea gratias deo egit . cicer. z z natura sic apparet vitiata , ut hoc majoris vitii sit , non videre . aug. a see treatise of mortification . b prov. . . jerem. . . c thess , . d eph. . . e heb. . , , , , , , , . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. . . i deut. . gal. . . k gal. . , l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m caesar haec disserit , credo falsa existimans ea quae de inferis memorantur , diverso itinere malos a bonis loca tetra , inculta faeda atque formidolosa habere : cato . apud . salust . bell . catit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plat. in phaed. n devenêre locos laetos , & amaena vieta fortunatorum nemorum , sedesque beatas &c. virg. aen. . rom. . . ephes. . o john . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . john . . ephes. . . ephes. . . exod. . . joh. . . tit. . . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plato in cratyle . gal. . . &c. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . zenoph . ap●l● pro socrat. o sapientia superba irridens christum crucifixum . august . expos. in joh. trac . . de cap. . t haereses a philosophia subornantur : inde aeones , formae , & nescio quae , trinitas hominum apud valentinum , plat onicus fue rat ; inde marcionis deus melior de tranquilitate ; a stoicis venerat : & ubi anima interire dicarur , ab epicureis observatur , & ut carnis restitutio negetur , de u na omnium philosophorum schola sumitur : — quid ergo athenis & hierosolomis ? quid academiae & ecclesiae ? quid haereticis & christianis ? nostra institutio de porticu solomonis est : nobis curiositate non opus est post jesum christum ; nec inquisitione post evangelium : cum credimus , nihil desideramus ultra credere : hoc enim prius credimus , non esse quod ultra credere debemus . tertul. de praescript . ad haeret. t — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just. mart. ad graet . cohort . §. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : greg. naz. car. . de reb . suis. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excep . ex nicostrat . isthuc est sapere , non quod ante pedes modo est , videre , sed etiam illa quae futura sunt , prospicere . teren. adelp . isa. . . . . jerem. . . obad. . prudens futuri temporis exitum caliginosa nocte premit deus , ridetque si mortalis ultra fas trepidat . horat. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : arist. eth. lib. . cap. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id . l , . c. . mal. . . luke . . pet. . . b voluntatē dei nosse quisquā desidetat , fiat anticus deo : quia si voluntatem hominis nosse vellet cujus , amicus non esser , omnes ejus in pudentiam & slultitiam deridereur . august de gen. cont. man. lib. . cap. . * vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex subject â materia , restrictionem ad doctrinam salutis requirit . tarnov . in loc . e revel . . . f hos. . . isa. . . prov. . . g vera via vitae . bez. h via nullius ante trita solo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : recens ininterfectam ; tamen viventem . i gen. . , . h josh. . exod. . , deut. . . . . isa. . . mich. . , . isa. . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , est advocatorum qui clientibus desideria dictant . l sam. . . m is. . exod. . . n is. . . psal. . . o psal. . v. , . . p aeternitatem temporis juxta sensum mystieum in se includit , ut aliàs in scriptura ; quia nunquam a tali somno , id est , conjunctione cum sponso , excitari velit . mor. in loc . g hag. . . jer. . . prov. . . t isa. . . x eleganter periphrasi utitur loco nominis proprii , ut vim amoris sui exprimat . merc. starlepetitio assensum indicat & studium quo eum quaerebat , & moerorem quo angebatur , quod occurrere non posset . idem . x eleganter periphrasi utitur loco nominis proprii , ut vim amoris sui exprimat . merc. star lepetitio assensum indicat & studium quo eum quaerebat , & moerorem quo angebatur , quod occurrere non posset . idem . r mal. . . u cor. . * is. . . isa. . . b vid. vind. evan. cap. §. . c rom. . . gel. . . d see vind. evan. cap. §. , , . e joh. . . f isa. . . g is. . . . joh. . . h math. . . i heb. . , . k hebr. . v. , . m gal. . . n cor. . . o psal. . . p mat. . . g amorem istum non esse vulgarem oftendit , dum nos pretiosos esse dicit . calv. in loc . r gen. . . mich . , . s isa. . . . . isa. . . t math. . v. , , , . §. . luther . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vit. ignat. * act. . . x rom. . v. , , . y act. . . z joh. . rom. . , . a is. . . b math. . . , b principium culmenque ? omnium rerum pretii , margaritae ●enent : plin. c gal. . . joh. . . revel . , . eph . , heb. . , . d joh. . . e math. . v. , . phil. . . f mat. . . g cant. . . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil : i fateor in sitam nobis esse corporis nostri charitatem : senec. epist. . generi animantium omni a natura tributum ut se vitam corpusque tueatur . cicer. off. . k ps. . . b hoc quidem certum est , hoc vocabulo , summum illum consensum membrorum & capitis , significari , de quo toties paulus disserit . deinde ut cum de deo loquitur , ita , etiam de christo glorioso disserens scriptura , ad nostrum captum se demittit . gloriosum autem ad dextram patris christum sedere credimus ; ubi dicitur nostris malis affici , quod sibi facturum ducat quicquid nobis sit injuriae : altiores speculationes scrutari , nec utile nec tutum existimo . bez. in loc . m rom. . . cor. . . cor. . , chap. . , . gal. . . n math. . . o act. . . isa. . . p deu. . . pal. . . q — en ipse capellas protinus aeger ago ; hanc etiam vix tytire duco &c. virg. r quod frequenter in scriptura . pastoris nomen deus usurpat , personamque induit , non vulgare est teneri in nos amoris signum ; nam quum humilis & abjecta sit loquendi forma , singulariter erga nos affectus sit oportet , qui se nostri causa ita demittere non gravatur : mirum itaque nisi tam blanda & familiaris imitatio ad eum nos alliciat : calvin in psal. . v. . s heb. . . pet. . chap. . . psal. . . zach. . . isa. . . ezek. . . john . v. , , . t gen. . . u jam. . v. , . * gen. king. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 christi duo sunt genera : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quae passus est in corpore suo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quae in sonctis . zanc. in loc . a heb. . . amos . v. , , , . revel . . . y gal. . . cor. . . a rom. . . perfice hoc precibus , pretio , ut haeream in parte aliqua tandem &c. b isa. . . phil. . . hab. . , . thess. . . tim. . . c revel . . . d vindiciae evangel . chap. . vox haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , latissime sumitur , ita ut significet non modo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed & quicquid ullam aequi atque beni habet rationem : nam lex mosis de hoc baptismo nihil praescripserat . grot. per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chritus hic non designat justitiam legalem , sed ut ita loqui liceat personalem ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 personae , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 muneri . walae . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : clem. de angelis loquitur , qui si cum deo conferantur , aut si eos secum deus conferat , non habens rationem eorum quae in illis posuit , & dotium ac donorum quae in illos contulit , & quibus eos exornavit & illustravit , inveniat eos stolidos . sane quicquid habent angeli a deo habent . mercer . in loc . fuit legis servituri subjectus , ut eam implendo nos ab ea redimeret , & ab ejus servitute . bez. §. . propriū objectum obedientiae est praeceptum tacitum vel expressum , id est , voluntas superioris quocunque modo innotescat . thom. . . q. . . deut. . . act. . . joh. . . chap. . . joh. . . joh , . . praecipitur levit. . . ne offeratur pecus in quo sit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mum : id est corporis vitium : a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efficitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 culpa : unde christus dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : inculpatus : opponitur autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hoc est integrum . ? ibid. v . & sic exod. . . praecipitur de agno paschali , ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est integer , omnis scilicet vitii expers . idem praecipitur de agnis jugis sacrificii : namb , . . quo ipsa nimirum sanctitas christi tanquam victimae praefiguratae sunt piscat . in pet. . . obedientia importat necessitatem respectu ejus quod praecipitur , & voluntatem respectu impletionis praecepti . thom. q. . . . in vita passivam hahuit actionem ; in morte passionem activam sustinuit ; dum salutem operatur in medio terrae : bern-ser . . tantane me tenuit vivendi nate , voluptas . ut pro me hostili paterer succedere dextrae , quem genui ? tuane haec genitor per vulnera servor morte tua vivens ? virgil aeneid . lib. . . vindic. evan. cap. , , nil quidom emitur nisi interveniente pretio ; sed hoc tamen addit ū magnam emphasin habet . bez. observatum est a sacrificantibus , ut si hostia quae ad aras duceretur , fuisset vehementer reluctata , ostendissetque se invitam altaribus admoveri , amoveretur , quia invito deo eam offcrri putabant : quae vero stetisset oblata , hanc volenti numini dari existimabant . macrob. saturnal . lib. . hoc quoque notandum , vitulos ad aras humeris hominum allatos non fere litare ; sicut nec claudicante , nec aliena hostia placari deos , neque trahente se ab aris . plin. lib. . cap. . rom. . . joh. . . ephes. . . joh. . . . . gen. . , . cor. . . rom. . . heb. . . gen. . . psal. ●● . 〈…〉 . pet. . ● ▪ * neh. . . ps. . . . ps. . , . zech. . . ps. . . rom. . . isa. . . phil. . . rom. . . . , . * psal. . . isa. . . psal. . , , , , . * gen. . . isa. . . . dan. . . joh. . . vicariam navare operam . tertull. prov. . . titus . . saints perseverance , cap. . p. . gal. . . cor. . . a cor. . . ezek. . . . . . . gal. . . ephes. . . . . col. . . pet. . . ioh. . . b col. . , . ephes. . , . rom. . . ioh. . . ch . . . c psal. . . ephes. . . ch . . . col. . . cor. . . d cor. . . cor . . . act. . . luk. . . ioh. . . ioh. . . . cor. . . ephes. . . phil. . . e acts . . ephes. . . cor. . . ioh. . . f cor. . . ephes. . . cor. . . & . . * cor. . . psal . . phil. . . cant. . . revel . . . . . . . , , . hos. . . psal. . &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . joh , . , . rom. . . ephes. . , , . tit. . . rom. . . ezek. . , . &c. joh. . , , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 revel . . . heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. . . joh. . . heb. . . rom. . . heb. . . job . . . . . heb. . , , . revel . . . notes for div a -e acts . . nehem. . , ioh. . . ioh. . . . . acts . . . . . . . . . . . . rom. . . cor. . . . . . . thes. . . ioh. . . persev . of saints ch . . gal. . . mich. . . pers. of saints cap. heb. . , joh. . . gal . . 〈◊〉 . . . isa. . . cor. . . a sermon preached to the parliament, octob. . . a day of solemne humiliation. concerning the kingdome of christ, and the power of the civile magistrate about the things of the worship of god. / by john owen. owen, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing o thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) a sermon preached to the parliament, octob. . . a day of solemne humiliation. concerning the kingdome of christ, and the power of the civile magistrate about the things of the worship of god. / by john owen. owen, john, - . [ ], p. printed by leonard lichfield printer to the university, for thomas robinson, oxford : anno dom. . annotation on thomason copy: "octob. ". reproduction of the original in the british library. eng sermons, english -- th century. fast-day sermons -- th century. a r (thomason e _ ). civilwar no a sermon preached to the parliament, octob. . . a day of solemne humiliation.: concerning the kingdome of christ, and the power of th owen, john b the rate of defects per , words puts this text in the b category of texts with fewer than defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion a sermon preached to the parliament , octob. . . a day of solemne humiliation . concerning the kingdome of christ , and the power of the civile magistrate about the things of the worship of god . by john owen . oxford , printed by leonard lichfield printer to the vniversity , for thomas robinson . anno dom. . dan. . . . i daniel was grieved in my spirit , in the middest of my body , and the visions of my head troubled me . i came neere to one of them that stood by , and asked him the truth of all this : so he told me , and made me know the interpretation of the things . what there is of concernment for the right understanding of these words , in that part of the chapter which goes before , may be considered in the opening of the words themselves , and therefore i shall immediately attend thereunto . there are in them things considerable . . the state & condition which daniel the pen-man of this prophecy , expresseth himselfe to be in , wherein he hath companions in the dayes wherein we live : he was griev'd in his spirit in the middest of his body . . the cause and means whereby he was brought into this perplexed frame of spirit : the visions of his head troubled him . . the remedy he used for his delivery from that intangled condition of spirit wherein he was : he went nigh to one of them that stood by , and asked him the truth of all this . . the issue of that application , he made to that one that stood by for redresse : he told him , and made him know the interpretation of the things . all these i shall breifly open unto you , that i may lay a foundation for the truth which the lord hath furnished me with , to hold out unto you this day . in the first , the person spoken of is daniel himselfe . i daniel ; he beares this testimony concerning himselfe , and his condition was , that he was greived in his spirit . the person himselfe was a man highly favoured of god , above all in his generation : so richly furnished with gifts and graces , that he is once and againe brought forth as an example , and instanced in by god himselfe , upon the account of eminence in wisdome and piety . yet all this preserves him not , from falling into this perplexed condition . dan. . . . ez. . . ch. . . now as the principall worke of all the holy prophets , which have been since the world began . ( luk. . . . pet. . , , . ) was to preach , set forth and declare the lord jesus christ , the messias , who was for to come , so some especiall concernments of his person , righteousnesse and kingdome , were in especiall manner committed unto them respectively . his passion and righteousnesse to isaiah , the covenant of grace in him to jeremiah , & to this daniel most eminently the great works of the providence of god , in the shaking and overturning of kingdomes and nations , in a subserviency to his kingdome ; with the revelation hereof for the consolation of the church in all ages , did the lord honour him of whom we speak . for the present he describes himselfe in somewhat a perplexed condition . his spirit , ( minde and soule ) was greived , sick , troubled , or disquieted in the middest of his body ; that is , deeply , neerely , closely : it sets out the greatnesse of his trouble , the anxiety of his thoughts within him : like david when he expostulated with his soule about it . ps. . . why art thou so sad my soule , and why art thou so disquieted within me : he knew not what to say , what to doe , nor wherewith to releive himselfe . he was filled with sad thoughts , sad apprehensions of what was to come to passe , and what might be the issue of the things that had been discovered unto him . this i say is the frame and temper he describes himselfe to be in : a man under sad apprehensions of the issues and events of things , and the dispensations of god , as many are at this day : and upon that account closly , and neerly perplexed . . the cause of this perturbation of minde , and spirit was from the visions of his head : the visions of his head troubled him . he cals them visions of the head , because that is the seat of the internall senses , and phantasie whereby visions are received . so he cals them a dream , v. . and visions of his head upon his bed : yet such visions , such a dreame it was , as being immediately from god , and containing a no lesse certaine discovery of his will , and minde , then if the things mentioned in them , had been spoken face to face , he writes them by the inspiration of the holy ghost , v. . for the use of the church . i shall not take the advantage of going forth unto any discourse , of dreames , visions , oracles , and those other diverse wayes and manners ( heb. . . ) of revealing his minde and will , which god was pleased to use with his prophets of old : ( numb. . , , . ) my aime lies another way : it sufficeth only to take notice , that god gave him in his sleep a representation of the things here expressed , which he was to give over , for the use of the church in following ages . the matter of these visions which did so much trouble him , falls more directly under our consideration . now the subject of these perplexing visions , is a representation of the foure great empires of the world , which had , and were to have dominion , in and over the places of the churches greatest concernments , and were all to receive their period , and destruction by the lord christ , and his revenging hand : and these three things he mentions of them therein . . rise . . nature . . destruction . . v. . he describes their rise and originall : it was from the strivings of the foure winds of the heavens , upon the great sea ; he compares them to the most violent , uncontroleable , and tumultuating things in the whole creation : winds and seas ! what waves , what horrible stormes , what mixing of heaven and earth , what confusion , and destruction must needs ensue the fierce contest of all contrary winds upon the great sea ? such are the springs of empires , and governments for the most part amongst men , such their entrances and advancements . in particular , such were the beginnings of the foure empires here spoken of . warrs , tumults , confusions , bloud , destruction , desolation , were the seeds of their greatnesse ( vastitiem ubi-fecerunt , pacem vocant galgac . apud tacit. ) seas and great waters doe in the scripture represent people , and nations . rev. . . the waters which thou sawest , where the whoore sitteth , are people , and multitudes , and nations , and tongues ; as waters , they are unstable , fierce , restlesse , tumultuating , and when god mingleth his judgments amongst them , they are as a sea of glasse mingled with fire ; britle , uncertaine , devouring and implacable . it is a demonstration of the soveraignty of god , that he is above them : psal. . , . the floods have lifted up ô lord , the floods have lifted up their voyce , the floods lift up their waves . the lord on high is mightier then the noyse of many waters , yea then the mighty waves of the sea . now from these , tossed with the windes of commotions , seditions , oppressions , passions , doe flow the governments of the world , the spirit of god moving upon the face of those waters , to bring forth those formes and frames of rule , which he will make use of . . unto v. . he describes them in order , as to their nature and kind : one of them being then ready to be destroyed , and the other to succeed , untill the utter desolation of them all , and all power rising in their spirit and principle . i shall not passe through their particular description , nor stay to prove that the fourth beast , without name or speciall forme , is the roman empire , which i have elsewhere demonstrated ; and it is something else which at this time i aime at . this is that which troubles and grieves the spirit of daniel in the midst of his body . he saw what worldly powers should arise , by what horrible tumults , shakings , confusions , and violence they should spring up , with what fiercenesse , cruelty , and persecution , they should rule in the world , and stamp all under their feet . . their end and destruction is revealed unto him , from v. . unto , . and this by the appearance of the antient of daies , the eternall god in judgement against them : which he sets out with that solemnity and glory , as if it were the great judgement of the last day : god indeed thereby giving a pledge unto the world , of that universall judgement he will one day exercise towards all , by the man whom he hath ordained . ( act. . . ) and this encreaseth the terror of the vision , to have such a representation of the glory of god , as no creature is able to beare : god also manifests hereby his immediate actings , in the setting up , and pulling down the powers of this world , which he doth as fully and effectually , as if he sate upon a throne of judgement , calling them all by name to appeare in his presence , and upon the evidence of their waies , cruelties and oppression , pronouncing sentence against them : be wise therefore o yee kings , be instructed yee iudges of the earth : serve the lord with feare and rejoyce with trembling ; he changeth the times and seasons : dan. . . he ruleth in the kingdome of men , and setteth over it whom he pleaseth . cap. . . and this is the first thing in this vision , at which the prophet was perplexed . . there is the approach of the lord christ unto the father , with his entrance into his kingdome , and dominion which is everlasting , and passeth not away . v. . this being the end of the vision , i must a little insist upon it ; not that i intend purposely to handle the kingdome of christ as mediator , but only a little to consider it , as it lies here in the vision , and is needfull for the right bottoming of the truth in our intendment . various have been the thoughts of men about the kingdome of christ in all ages . that the messiah was to be a king , a prince , a ruler , that he was to have a kingdome , and that the government was to be on his shoulders , is evident from the old testament . that all this was , and is accomplished in iesus of nazareth , whom god exalted , made a prince and a saviour , is no lesse evident in the new . but about the nature of this kingdome , its rise , and manner of government , have been and are the contests of men . the iewes to this very day expect it , as a thing carnall , and temporall , visible , outwardly glorious , wherein , in all manner of pleasure , they shall beare rule over the nations , at their will ; such another thing of all the world , as the popedome , which the gentile or idolatrous worshippers of christ set up for his kingdome : and of some such thing it may be supposed , the apostles themselves were not without thoughts , untill they had conversed with the lord after the resurrection . ( luk. . . act. . . ) neither are all amongst us free from them at this day . those who with any simplicity professe the name of christ , doe generally agree , that there are three parts of it . first and principally ; in that which is internall and spirituall , in and over the soules of men , over spirits both good and bad , in reference unto the ends which he hath to accomplish upon them : of that which is direct and immediate upon the hearts and soules of men , there are two parts . . that which he exerciseth towards his elect , who are given unto him of his father , converting , ruling , preserving them , under and through great variety of dispensations internall and externall , untill he brings them unto himself : he stands and feeds them in the strength of the lord , in the majesty of the name of the lord his god . mich. . . even he who is the ruler of israel . v. . he is exalted and made a prince , and a saviour to give repentance to israel , for the forgivenesse of sinnes , act. . . he makes his people a willing people in the day of his power , psal. . . sending out his holy spirit to lead them into all truth , and making his word , and ordinances mighty through god , to the pulling down of strong holds in their hearts , casting down imaginations , and every high thing that exalts it selfe against the knowledge of god ; and bringing into captivity every thought to the obedience of himselfe . cor. . , . he takes possession of their hearts by his power , dwelling in them by his spirit , making them kings in his kingdome , and bringing them infallibly into glory : oh that this rule , this kingdome of his , might be carried on in our hearts ! we busy our selves about many things , we shall find at length , this one thing necessary : this is that part of the kingdome of christ , which we are principally to aime at in the preaching of the gospell : we preach christ iesus the lord , cor. . . him to be lord and king , though others have had dominion over us : they are the graines of israel which the lord seeks for in his sifting the nations by his word , as well as by his providence , and we are in the work of the gospell to endure all things for the elects sake : cor. . . . in the power which he exerciseth towards others , to whom the word of the gospell doth come , calling , convincing , enlightning , hardning many , who yet being not his sheepe , nor of his fold , he will never take to him selfe : but leaves to themselves , under aggravations of condemnation , which they pull upon themselves by the contempt of the gospell , cor. . . heb. . . he sends his spirit to convince even the perishing world of sinne , righteousnesse , and judgement , ioh. . . he sendeth sharp arrowes into the very hearts of his enemies , psal. . . making them stoop , bow , and fall under him : so bounding their rage , overbearing their lusts , leaving them without excuse in themselves , and his people , oftentimes not without profit from them : with some dealing even in this life more severely , causing the witnesses of the gospell , to torment them by the preaching of the word , revel. . . yet giving them up to strong delusions , rhat they may believe lyes , and be damned . thess. . , . &c. . in carrying on of this work towards the one and the other , he puts forth the power , rule , and dominion , which he hath of his father over spirits , both good and bad : being made head of principalities , and powers , and exalted farre above every name in heaven or earth , being made the first borne of every creature , and all the angells of god , being commanded to worship him , heb. . . and put in subjection under his feet ; he sends them forth , and uses them as ministring spirits for them who shall be heires of salvation , v. . appoynting them to behold the face of his father , ready for his command on their behalfe , math. . . attending in their assemblies , cor. . . and to give them their assistance in the time of danger and trouble , act. . . destroying their adversaries , v. . with innumerable other advantagious administrations , which he hath not thought good to acquaint us withall in particular , that our dependance might be on our king himselfe , and not on any of our fellow servants , though never so glorious and excellent . rev. . . . for satan as he came to bind the strong man armed , and to spoyle his goods , mat. . . to destroy him that had the power of death , heb. . . and being made manifest to this end , that he might destroy his works , ioh. . . in the soules of men in this world , cor. . , . so having in his own person conquered these principalities and powers of darknesse , making an open shew of them in his crosse , and triumphing over them , col. . . he continues overruleing and judging him and them , in their opposition to his church , and will doe so untill he bring them to a full conquest and subjection , that they shall be judged and sentenced by the poore creatures , whom in this world they continually pursue with all manner of enmity : cor. . . and this looketh to the inward substance of the kingdome of christ , which is given him of his father , and is not of this world , though he exercise it in the world to the last day : a kingdome , which can never be shaken , nor removed : the government of it is upon his shoulders , and of the increase of it , there shall be no end . . that rule or government , which in his word he hath appoynted and ordained , for all his saints and chosen ones to walk in , to testify their inward subjection to him , and to be fitted for usefulnesse one to another . now of this part the administration is wrapt up in the lawes , ordinances , institutions , and appoyntments of the gospell , and it is frequently called the kingdome of god . that jesus christ doth not rule in these things , and is not to be obeyed as a king in them , is but a late darknesse , which though it should spread as a cloud over the face of the heavens , and powre forth some showres and tempests , yet it would be as a cloud still , which will speedily scatter and vanish into nothing . and this is that , whose propagation , as the means of carrying on the former spirituall ends of christ , which you desire strength and direction for , this day , &c. men may gather together unto christ and say , with heads full of hopes poore soule , and eyes fixed on right hand and left , lord wilt thou at this time restore the kingdome to israel ? take you his answer and be contented with it ; it is not for you to know the times and seasons , which the father hath put in his own power , but doe you ask work faithfully . i know in this thing , it is farre easier to complaine of you for not doing , then to direct you what to doe ; the lord be your guide , and give you straw where ever bricks are required of you . . in the universall judgement , which the father hath committed to him over all : which he will most eminently exercise at the last day ; rewarding , crowning , receiving some to himselfe , judging , condemning , casting others into utter-darknesse : ( ioh. . , . act. . . rom. . . act. . . ) and of this universall righteous judgement , he giveth many warnings unto the world , by powring forth sundry vialls of his wrath , upon great nimrods and oppressors . ( psal. . . mich. . . rev. . , , . and in the holding forth these three parts of the kingdome of the lord jesus , doth the scripture abound . but now whether over and beyond all these , the lord christ shall not beare an outward , visible , glorious rule ? setting up a kingdome like those of the world , to be ruled by strength and power ? and if so ; when , or how it shall be brought in , into whose hands the administration of it shall be comitted , & upon what account , whether he will personally walk therein or no , whether it shall be clearely distinct from the rule he now bears in the world , or only differenced by more glorious degrees and manifestations of his power ? endlesse and irreconcileable , are the contests of those that professe his name : this we find by wofull experience , that all who from the spirituality of the rule of christ , and delight therein , have degenerated into carnall apprehensions of the beauty and glory of it , have for the most part , been given up to carnall actings , suited to such apprehensions , and have been so dazeled , with gazing after temporall glory , that the kingdome which comes not by observation , hath been vile in their eyes . now because it is here fallen in my way , and is part of the vision , at which the prophet was so much troubled , i shall give you some briefe observations , of what is cleare and certain from scripture relating hereunto , and so passe on : it is then certain ; . that the interest of particular men as to this kingdome of christ , is to look where the universall concernment of all saints , in all ages doth lye : this undoubtedly they may attaine , and it doth belong to them : now certainly this is in that part of it , which comes not by observation , luk. . . but is within us , which is righteousnesse , peace , and joy in the holy ▪ ghost , rom. . . this may be possessed in a dungeon , as well as on a throne . what outward glory soever may be brought in , it is but a shadow of this : this is the kingdome that cannot be moved , which requires grace in us to serve god acceptably , with reverence and godly feare , heb. . . many have failed in gasping after outward appearances : never any failed of blessednesse , who made this their portion : oh that this were more pursued and followed after ! let not any think to set up the kingdome of christ in the world , while they pull it down in their own hearts , by sinne and folly : in this let the lines fall to me , and let my inheritance be among those that are sanctified : yet , . this is certain , that all nations whatever , which in their present state and government , have given their power to the dragon and the beast to oppose the lord christ withall , shall be shaken , broken , translated , and turned off their old foundations , and constitutions , into which the antichristian interest hath been woven for a long season . god will shake the heavens and the earth of the nations round about , untill all the babylonish rubbish , all their originall ingagements to the man of sinne be taken away . this i have fully demonstrated elsewhere . all those great warres which you have foretold , wherein the saints of god shall be eminently ingaged , are upon this account . . that the civill powers of the world after fearfull shakings and desolations shall be disposed of , into an usefull subserviency to the interest , power , and kingdome of iesus christ : hence they are said to be his kingdoms . rev. . . that is , to be disposed of , for the behoofe of his interest , rule , and dominion : of this you have plentifull promises isai . and elsewhere ; when the nations are broken in opposition to syon , their gain must be consecrated to the lord , and their substance to the lord of the whole earth , mich. . . even iudges and rulers , ( as such ) must kisse the sonne , and own his scepter , and advance his waies : some think , if you were well setled , you ought not in any thing , as rulers of the nations , to put forth your power , for the interest of christ : the good lord keep your hearts from that apprehension . have you ever in your affaires , received any encouragement from the promises of god , have you in times of greatest distresse been refreshed with the testimony of a good conscience , that in godly simplicity , you have sought the advancement of the lord christ ; doe you believe that he ever owned the cause as the head of his church ? doe not now professe you have nothing to doe with him : had he so professed of you and your affaires , what had been your portion long since ! . look what kingdome soever , the lord christ will advance in the world , and exercise amongst his holy ones , the beginning of it must be with the iewes ; they are to be caput imperii , the head and seat of this empire must be amongst them ; these are the saints of the most high , mentioned by daniell : and therefore in that part of his prophesy , which he wrote in the chaldean tongue , then commonly known and spoken in the east , being the language of the babylonish empire , he speaketh of them obscurely , and under borrowed expressions ; but coming to those visions which he wrote in hebrew , for the sole use of the church , he is much more expresse , concerning the people of whom he spake . the rod of christs strength goes out of syon , and thence he proceeds to rule those that were his enemies , psal. . . all the promises of the glorious kingdome of christ , are to be accomplished in the gathering of the gentiles , with the glory of the jewes . the redeemer comes to syon , and to them that turne from transgression ( that great transgression of unbeliefe ) in iacob : isai. . . then shall the lord rise upon them , and his glory shall be seen upon them , the gentiles shall come to their light , and kings to the brightnesse of their rising : isai : . , . i dare say there is not any promise anywhere of raising up a kingdome unto the lord christ in this world , but it is either expressed or clearely intimated , that the beginning of it must be with the iews , and that in contradistinction to the nations : so eminently in that glorious description of it , mich. . , . i will make her that halted a remnant , and her that was cast a farre off a strong nation , and the lord shall reigne over them in mount syon , from hence forth even for ever : and thou o tower of the flock , the strong hold of the daughter of syon , unto thee shall it come even the first dominion , the kingdome shall come to the daughter of ierusalem . when the great hunter nimrod set up a kingdome , the beginning of it was babell . gen. . . & when the great shepheard sets up his kingdome , the beginning of it shall be syon : so farther it is at large expressed , mich. . , . nothing is more cleare to any , who , being not carryed away with weake , carnall apprehensions of things present , have once seriously weighed the promises of god to this purpose : what the lord christ will doe with them , and by them , is not so cleare , this is certain , that their returne shall be marvelous , glorious , as life from the dead . when then euphrates shall be dryed up , turkish power , and popish idolatry be taken out of the world , and these kings of the east are come , when the seed of abraham , being multiplied like the starres of heaven , and the sands of the sea shore , shall possesse the gates of their enemies , and shall have peace in their borders , we may lift up our heads towards the fulnesse of our redemption : but whilest these things are or may be , ( for any thing we know , ) a farre off , to dream of setting up an outward , glorious , visible kingdome of christ , which he must beare rule in , and over the world , be it in germany , or in england , is but an ungrounded presumption . the jewes not called , antichrist not destroyed , the nations of the world generally wrapt up in idolatry and false-worship , little dreaming of their deliverance : wil the lord christ leave the world in this state , & set up his kingdome here on a mole-hil ? . this is a perpetuall antithesis , and opposition that is put between the kingdoms of the world , and the kingdome of christ ; that they rise out of the strivings of the winds upon the sea , he comes with the clouds of heaven : they are brought in by commotions , tumults , warres , desolations , and so shall all the shakings of the nations be , to punish them for their old opposition , and to translate them into a subserviency to his interest : the comming in of the kingdome of christ , shall not be by the arme of flesh , nor shall it be the product of the strifes and contests of men which are in the world : it is not to be done by might or power , but by the spirit of the lord of hosts : . zech. . . great warres , desolations , alterations , shall precede it : but it is not the sonnes of men that by outward force , shall build the new jerusalem : that comes down from heaven adorned as a bride from christ , fitted and prepared by himselfe : certainly the strivings of men about this businesse shall have no influence into it . it shall be by the glorious manifestation of his own power , and that by his spirit subduing the soules of men unto it ; not by the sword of man setting up a few to rule over others . hence it is every where called a creating of a new heaven and a new earth : isa : . . a work doublesse to difficult for the wormes of the earth to undertake . there is nothing more opposite to the spirit of the gospell , then to suppose that jesus christ will take to himselfe a kingdome by the carnall sword and bow of the sonnes of men . the raising of the tabernacle of david which is fallen down , and the setting up the decayed places of it , act : . . is done by his visiting the people with his spirit and word , v. . it is by the powring out of his spirit in a covenant of mercy : isai : . . thus the lord sets up one shepheard of his people , and he shall feed them , even ( saith he ) my servant david , he shall feed them , and he shall be their shepheard , and the lord will be their god , and my servant david a prince among them : ezek : . , . he brings in the kingdome of his son , by making the children of israel seek the lord their god , and david their king , and to feare the lord and his goodnesse . hos : . . who now can fathome the counsails of the almighty , who hath searched his bosome , and can by computation tell us , when he shall power out his spirit for the accomplishment of these things ? this then is the last thing in this vision , whose consideration brought the prophet , into so great perplexity and distresse of spirit . . there is the means that daniel used for redresse , in that sad condition where unto he was brought by the consideration of this vision : he drew neere to one of them that stood by , and asked him the truth of all this . this also was done in vision : there is no mention of his waking before his making this addresse : but the vision continuing , he drawes nigh in the same manner to one of them that stood by ; one of those angels or holy ones , that stood ministring before the throne of god , who was commissionated to acquaint him with the mind and will of god in the things represented to him . this then is the remedy he applies himselfe unto : he labours to know the mind and will of god , in the things that were to be done : this it seems he pitched on , as the only way for quieting his greived and troubled spirit ; and hereupon , . he is told and made to know the interpretation of the things ; so farre at least as might quiet his spirit in the will of god : not that he is clearly instructed in every particular , for he tels them in the close of the chapter , that he had troublesome thoughts about the whole ; his cogitations troubled him , and his countenance changed , v. . but having received what light god was willing to communicate to him , he enquires no farther , but addresses himselfe to his own duty . take then from the words thus opened these propositions , some whereof i shall doe little more then name unto you . observe . in the consideration of gods marvellous actings in the world , in order to the carrying on of the gospell , and interest of the lord jesus christ , the hearts of his saints are oftentimes filled with perplexity and trouhle . they know not what will be the issue , nor some times what well to doe . daniel receives a vision of the things which in part we live under : and if they fill his heart with astonishment , is it any wonder if they come close to us , and fill us with anxious perplexing thoughts , upon whom the things themselves are fallen ? . observe : the only way to deliver and extricate our spirits from under such perplexities , and entanglements , is to draw nigh to god in christ , for discovery of his will ; so did daniel here : he went to one of them that ministred before the lord to be acquainted with his will , otherwise thoughts & contrivances will but farther perplex you ; like men in the mire , whilest they pluck one legge out , the other sticketh faster in : whilest you relieve your selves in one thing , you will be more hampered in another . yea he that increaseth wisdome , increaseth sorrow , the larger the visions are , the greater will be their troubles ; untill being consumed in your own feares , cares and contrivances , you grow uselesse in your generation : those who see only the outside of your affaires , sleep securely : those who come neigher to look into the spirits of men , rest is taken from them : and many are not quiet , because they will not : the great healing of all is in god . observe . when god makes known the interpretations of things , it will quiet your spirits in your walking before him , and actings with him . this was that which brought the spirit of daniel into a settlement . how god reveales his mind in these things , by what means , how it may be known by individuall persons , for their quiet and settlement , how all gods revelations are quieting , and tend to the calming of mens spirits , not making them foame like the waves of the sea , should be handled on this observation , but i begin with the first . when john received his book of visions in reference to the great things that were to be done , & the alterations that were to be brought about , though it were sweet in his mouth , and he rejoyced in his imployment , yet it made his belly bitter : rev. . , . it filled him with perplexity , as our prophet speaks , in the middest of his body ; he saw blood and confusion , strife and violence ; it made his very belly bitter . poore jeremiah , upon the same account , is so oppressed , that it makes him break out of all bounds of faith and patience , to curse the day of his birth , to waxe quite weary of his imployment ; chap. . our saviour describing such a season luk. . . tels us , that mens hearts shall faile them for feare , and for looking after those things that are comming upon the earth : they will be thinking what will become of them , and what will be the issue of gods dispensations ; fearing that the whole frame of things will be wrapt up in darknesse , and confusion . hence our saviour bids his disciples not be troubled when they heare of these things , math. . . intimating that they will be very apt , so to be . now the causes and occasions ( which are the reasons of the point ) arise , first , from the greatnesse and astonishablenesse of the things themselves which god will doe : even great and terrible things which men looked not for . isai. . , . when he coms to make his name knowne to the nations , that his aduersaries may tremble at his presence , & doth terrible things quite above & beyond the expectatiō of mē , which they never once looked for ; no wonder if their hearts be surprized with amazement . it hath of late been so with this nation : all professors at the beginning of these dayes , joyned earnestly in that prayer isai. . , , . chap. . . god in answere hereunto , comes down and rents the heaven , and the mountaines flow downe at his presence , according to the desire of their soules : yet withall he doth terrible things , things that we looked not for ; how mapoor creatures are turned back with astonishment , and know not how to abide with him ? when our saviour christ came in the flesh , who had been the desire of all nations , for years , & most importunately sought after by the men of that generation , where in he came , yet doing great and unexpected things at his comming , who who was able to abide it ? this , sayes simeon , will be the issue of it . luk. . , . he shall be for the fall and rise of many ; and the thoughts of many hearts shall be revealed . hence is that exclamation . mal. . . who may abide the day of his comming , and who shall stand when he appeareth : his comming is desired indeed , but few can beare it : his day will burne as an oven , as a furnace , ch. . . some are over heated by it , some consume in it , blessed are they that abide : this is one cause of the perplexing of the spirits of men : the consideration of the things themselves that are done , being above and beyond their expectations ; and this even many of the saints of god are born down under , at this day : they little looked for the blood and banishment of kings , change of government , alteration of nations , such shakings of heaven and earth , as have insued ; not considering that he who doth these things , weighs all the nations in a ballance , and the rulers of them are as the dust thereof before him . . from the manner whereby god will doe these things : many perplexing , killing circumstances attend his dispensations : i shall instance only in one : and that is darknesse and obscurity , whereby he holds the minds of men in uncertainty , and suspence , for his own glorious ends : such he tels us shall his day , & the workes thereof , be . zech. . , . and it shall come to passe in that day , that the light shall not be cleare , nor dark . but it shall be one day which shall be known to the lord , not day , nor night : but it shall come to passe that at evening-time it shall be light . men shall not know what to make of it , nor what to judge : he brings not forth his work all at once , but by degrees , and sometimes sets it backward , and leads it up and down , as he did his people of old in the wildernesse , that none might know where they should fall or settle : and he that beleeveth will not make hast . when god is doing great things , he delights to wrap them up in the clouds , to keep the minds of men in uncertainties , that he may set on work all that is in them ▪ and try them to the utmost , whether they can live upon his care and wisdome , when they see their own care and wisdome will doe no good . men would faine come to some certainty , and commonly by the thoughts and wayes whereby they presse unto it , they put all things into more uncertainty then ever , and so promote the designe of god , which they so studiously endeavour to decline : hence is that description of the presence of the lord in his mighty works , psal : . , . darknesse was under his feet ; men could not see his pathes , &c. he hath ends of surprisall , hardning , and destruction towards some , for which they must be left unto their owne spirits , and led into many snares and by-pathes , for their triall , and the exercise of others , which could not be accomplished , did he not come in the clouds , and were not darknesse his pavilion , and his secret place : on this account , is that cry of men of prophane and hardned spirits : isai : . . let him make speed and hasten his work that we may see it , and let the counsell of the holy one of israel draw nigh that we may know it . they know not what to make , of what they see ; of all that as is yet done or accomplished , they would have the whole work out , that they might once see the end of it , and so know what to judge : they would be at a point with him , and not alwayes kept at those perplexing uncertainties : and this is another cause of the trouble of mens spirits , in consideration of the dispensations of god : god still keeps a cloud hanging over , and they know not when it will fall , nor what will be done in the issue of things ; this makes some weary of waiting on him , and with the profane king of israel to cry , this evill is of the lord , there is no end , confusion will be the issue of all , why should i abide any longer . . the lusts of men , doe commonly under such dispensations , fearfully and desperately tumultuate , to the disturbance of the most setled and weighed spirits : satan takes advantage to draw them out in such a season to the utmost , both in spiritualls and civills . what will be the constant deportment of men of corrupt minds in such a time , our saviour sets forth , math. . . they shall come in the name of christ to deceive , and shall deceive many , and cause iniquity to abound . in such a day edom will appeare an enemy , and ephraim with the sonne of remeliah will joyne with syriah for the vexing of iudah : hence are perplexities , and swords piercing through the very soules of men . take an instance in the daies wherein we live . from the beginning of the contests in this nation , when god had caused your spirits to resolve , that the liberties , priviledges , and rights of this nation wherewith you were intrusted , should not ( by his assistance ) be wrested out of your hands by violence , oppression and injustice ; this he also put upon your hearts , to vindicate and assert the gospell of jesus christ , his waies and his ordinances , against all opposition , though you were but inquiring the way to syon , with your faces thitherward : god secretly entwining the interest of christ with yours , wrapt up with you the whole generation of thē that seek his face , & prospered your affairs on that accoūt : so that whereas causes of as clear a righteousnes among the sonnes of men as yours , have come to nothing , yet your undertaking hath bin like the sheaf of ioseph , in the midst of the nations , which hath stood up , when all the others have bowed to the ground : being then convinced , that your affaires have fallen under his promises , and have come up to an acceptance before him , solely upon the account of their subserviency to the interest of christ ; god hath put it into your hearts , to seek the propagation of his gospel . what now by the lusts of men is the state of things ? say some , there is no gospell at all : say others , if there be , you have nothing to doe with it : some say , loe here is christ ; others loe there : some make religion a colour for one thing ; some for another : say some , the magistrate must not support the gospell ; say others , the gospell must subvert the magistrate : say some , your rule is only for men , as men , you have nothing to doe with the interest of christ and the church : say others you have nothing to doe to rule men , but upon the account of being saints . if you will have the gospell , say some , down with the ministers of it , chemarims , locusts , &c. and if you will have light , take care that you may have ignorance and darknesse : things being carried on as if it were the care of men , that there might be no trouble in the world , but what the name of religion might lye in the bottome of . now those that ponder these things , their spirits are grieved in the midst of their bodies ; the visions of their heads trouble them , they looked for other things from them that professed christ ; but the summer is ended , and the harvest is past , and we are not refreshed . again ; god had so stated your affaires , that you were the mark of the antichristian world to shoot at , in the beginning ; and their terror in the close : and when you thought only to have pursued sheba the sonne of bichri , the man of your first warfare , behold one abel after another , undertakes the quarrell against you : yea such abels as scotland and holland ; of whom we said in old times , we will enquire of them , and so ended the matter : and there is not a wise man or woman among them , that can disswade them : strange ! that ephraim should joyne with syria to vexe iudah their brother : that the netherlands , whose being is founded meerely upon the interest you have undertaken , should joyne with the great anti-christian interest , which cannot possible be set up again , without their inevitable ruine . hence also are deep thoughts of heart , men are perplexed , disquieted , and know not what to doe . i could mention other lusts , and tumultuatings of the spirits of men , that have an influence into the disturbance of the hearts of the most pretious in this nation , but i forbeare . . mens own lusts disquiet their spirits in such a season as this : i could instance in many , i shall name only foure . . vnstablenesse of mind . . carnall feares . . love of the world . . desire of preheminence . . unstablenesse of mind , which makes men like the waves of the sea that cannot rest : the scripture calls it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , tumultuatingnesse of spirit : there is something of that which iude speaks of , in better persons then those he describes , raging like waves of the sea , and foaming out their own shame , v. . if god give men up to a restlesse spirit , no condition imaginable can quiet them , still they think they see something beyond it , that is desireable . annibal said of marcellus , that he could never be quiet conqueror nor conquered ; some mens desires are so enlarged , that nothing can satiate them . wise men that look upon sundry godly persons in this nation , and beholding how every yoake of the oppressor is broken from off their necks , that no man makes them afraid , that they are looked on as the head , not as the taile , enjoying the ordinances of god according to the light of their minds , and desires of their hearts , no man forbidding them , are ready to wonder , ( i speak of private persons ) what they can find to doe in their severall places and callings , but to serve the lord in righteousnesse and holinesse , being without feare all the daies of their lives . but alasse when poore creatures are given up , to the power of an unquiet , and unstable mind , they think scarce any thing vile , but being wise unto sobriety : nothing desirable , but what is without their proper bounds , and what leads to that confusion , which themselves in the issue are least able of many to undergoe . it is impossible but that mens hearts should be pierced with disquietnesse and trouble , that are given up to this frame . . carnall feares : these even devour and eat up the hearts of men : what shall we doe , what shall become of us ; ephraim is confederate with syria , and the hearts of men are shaken , as the trees of the wood , that are moved with the wind : what new troubles still , new unsetlements ? this storme will not be avoided , this will be worse then all , that hath befallen us from the youth of our undertakings . god hath not yet wonne upon mens spirits to trust him in shakings , perplexities , alterations : they remember not the manifestations of his wisdome , power , and goodnesse in former daies ; and how tender hitherto he hath been of the interest of christ , that their hearts might be established . could we but doe our duty , and trust the lord , with the performance of his promises , what quietnesse , what sweetnesse might we have ? i shall not instance in the other particulars : it is too manifest , that many of our piercing and perplexing thoughts , are from the tumultuating and disorder of our own lusts . so that what remains of the time allotted to me , i shall spend only in the use of this poynt , and proceed no farther . vse . of instruction ; to direct you into waies and means of quietnesse , in reference unto all these causes and occasions of piercing , dividing thoughts , in such a season as this . the good lord seale up instruction to your souls , that you may know the things that belong to your peace , and what israel ought to doe at this , even at this time : for my brethrens and companions sake , i wish you prosperity : though my own portion should be in the dust , for the true spirituall , not imaginary , carnall interest of the church of god in this nation , and the nations about , i wish you prosperity . . first then , in reference to the things that god is doing , both as to their greatnesse , and their manner of doing ; whose consideration fills men with thoughts , that grieve their spirits in the middest of their bodies ! would you have your hearts quieted in this respect ? take my second observation for your direction ; the only way to exstricate and deliver our spirits from under such perplexities , and intanglements , is to draw nigh to god in christ , for the discovery of his will . so did daniel here in my text , i feare this is too much neglected . you take counsell with your own hearts , you advise with one another , hearken unto men under a repute of wisdome ; and all this doth but increase your trouble , you doe but more and more intangle and disquiet your own spirits . god stands by and saies , i am wise also ; and little notice is taken of him : we think we are grown wise our selves , and doe not remember , that we never prospered , but only when we went unto god , and told him plainly we knew not what to doe . publique fastings are neglected , despised , spoken against ; and when appoynted , practised according as mens hearts are principled to such a duty , coldly , deadly , unacceptably : life , heat , warmth is gone ; and shall not blood and all goe after ? the lord prevent it : private meetings are used , to shew our selves wise in the debate of things , with a forme of godly words ; sometimes for strife , tumult , division , disorder ; and shall we think there is much closet inquiring after god , when all other actings of that principle , which should carry us out thereunto , are opposed and slighted ? when we doe sometimes wait upon god , doe not many seeme to aske amisse , to spend it on their lusts ; not waiting on him , poor , hungry , empty , to know his will , to receive direction from him : but rather going full , fixed , resolved , setled on thoughts , perhaps prejudices of our own , almost taking upon us to prescribe unto the almighty , and to impose our poor , low , carnall thoughts upon his wisdome and care of his church ? oh where is that holy , and that humble frame , wherewith at first , we followed our god into the wildernesse , where we have been fed , and cloathed , preserved and protected for so many years . hence is it that the works of god are become strange , and terrible , & darke unto us : and of necessity , some of us , many of us , must shut up all with disappoyntment and sorrow : we fill our soules boldly , confidently , with crosse and contrary apprehensions , of the intendments of god , and of the mediums whereby he will accomplish his ends ; and doe not consider , that this is not a frame of men , who had given up themselves to the alsufficiency of god . some perhaps will say , this belongs not unto them , they have waited upon god , and they doe know his mind , and what are the things he will doe , and are not blind also , nor in the dark as other men . but if it be so , what means this bleating of sheep and oxen in mine eares ? yea ; what means that roaring and foaming of unquiet waves which we heare and see : hard speeches , passionate reproaches , sharp revilings of their brethren , in boundlesse confidence , endlesse enmity , causing evill surmises , biteing , taring , devouring termes , and expressions , casting out the names of men upright in their generations , saying , the lord be praised . when the lord discovers his mind , and will , it setleth the heart , composeth the mind , fills the soule with reverence and godly feare , conformes the heart unto it selfe , fills it with peace , love , meeknesse , gentlenesse , &c. and shall we be thought to have received the mind , the will of god , when our hearts , words , wayes , are full of contrary qualities ? let it be called what it will , i shall not desire to share in that , which would bring my heart into such a frame ; well then , beloved , take this for your first direction : be more abundant with god in faith and prayer : deale with him in publick , and private , take counsell of him , bend your hearts through his grace , to your old frame , when it was your joy to meet in this place , which now i feare to many is their burthen : seek the lord and his face , seek him while he may be found : and hereby ; . you will empty your hearts , of many perplexing contrivances of your own , and you will find faith in this communion with god , by little and little working out , killing , slaying , these prejudices , & presumptions which you may be strong in , that are not according to the will of god ; so you be sure to come not to have your own lusts , and carnall conceptions answered , but to have the will of god fulfilled . when men come unto the lord to have their owne visions fulfilled , it is righteous with god to answer them according to those visions , and confirme them in them , to their own disturbance , and the disturbance of others . . you shall certainly have peace in your owne hearts in the alsufficiency of god : this he will give in upon your spirits , that what ere he doth , all his wayes shall be to you , mercy , truth , faithfulnesse , and peace , yea the discoveries which you shall have of his own fulnesse , sweetnesse , suitablenesse , and the excelleny of things which are not seen , will worke your hearts to such a frame , that you shall attend to the things here below , meerly upon the account of duty , with the greatest calmnesse , and quietnesse of mind imaginable . . you shall surely know your own particular pathes , wherein you ought to walke , in serving god in your generation , those that waite upon him he will guide in judgment : he will not leave them in the darke , nor to distracted , divided , piercing thoughts : but what ere others doe , you shall be guided into wayes of peace : this you shall have when the lusts of men will let neither thēselves , nor others be at quiet . oh , then returne to your rest , looke to him from whom you have gone astray : take no more disturbing counsell with your selves , or others ; renew your old frame of humble dependance on god , and earnest seeking his face ; you have certainly backsliden in this thing . is not the lord the god of counsell and wisdome , as well as the god of force and power , that you run to him when in a streight in your actions , but when your counsells seem sometimes to be mixt with a spirit of difficulty and trouble , he is neglected : only come with humble depending hearts , not every one to bring the devises , imaginations , opinions , prejudices , and lust of their own hearts before him : . for the troubles that arise from the lusts of other men : and that first , about the gospell and the propagation thereof : the tumultuating of the lusts of men in reference hereunto , i gave you an account of formerly : there are many peircing thoughts of heart . what extreames , i had almost said extravigancies , men have in this matter run out into , i shall now not insist upon : only i shall give you a few directions , for your own practise . . if it once it comes to that , that you shall say , you have nothing to doe with religion as rulers of the nation , god will quickly manifest that he hath nothing to doe with you as rulers of the nation : the great promise of christ is , that in these latter dayes of the world , he will lay the nations in a subserviency to him , the kingdoms of the world shall become his ; that is , act as kingdomes and governments no longer against him , but for him : surely those promises will scarsly be accomplished in bringing common-wealths , of men professing his name , to be of gallio's frame , to care for none of those things : or as the turke , in an absolute indifferency what any professe : i mean that are not his own , for in respect of them he changes not his god : not that i would you should goe and set up formes of government , to compell men to come under the line of them , or to thrust in your sword to cutt the lesser differences of brethren ; not that i think truth ever the more the truth , or to have any thing the more of authority upon the conscience , for having the stamp of your authority annexed to it , for its allowance to passe in these nations . nor doe i speak a word of what is , may , or may not be incumbent on you , in respect of the most profligate opposers of the truths of the gospell : but only this , that , not being such as are alwayes learning , never comming to the knowledge of the truth , but being fully perswaded in your own minds , certainly it is incumbent on you , to take care that the faith , which you have received , which was once delivered to the saints , in all the necessary concernments of it , may be protected , preserved , propagated to and among the people which god hath set you over . if a father as a father is bound to doe what answers this in his family , unto his children ; a master as a master to his servants ; if you will justifie your selves as fathers , or rulers of your country , you 'll find in your account this to be incumbent on you . take heed , of thē that would temper clay & iron , things that will not mingle , that would compound carnall and fleshly things , with heavenly things and spirituall , that they may not intangle your spirits : the great disigne of grasping temporall power , upon a spirituall account , will prove at last to be the greatest badge of antichrist : hitherto god hath appeared against it , and will no doubt to the end ; if either you , by the authority god hath given you in the world , shall take upon you to rule the house of god , as formally such , as his house , though you rule the persons , whereof is it made up , or those who are , or pretend to be of that house , to rule the world on that account , your day & theirs will be nigh at hand . . now because you wait on god for direction in reference to the propagation of the gospell , and the preventing that which is contrary to sound doctrine and godlynesse , i shall very briefly give you to this end , some principles whereon you may rest in your actings ; and some rules , for your diectiron , and so draw to a close . . take in the first place what god hath promised concerning magistrates , kings , rulers , judges , and nations , and their subserviency to the church ; what god hath promised they shall doe , that is their duty to doe : he hath not measured out an inheritance for his people , out of the sins of other men : let us a little view some of these promises , and then consider their application to the truth we have in hand , and what is cleared out unto us by them : they are many ; i shall instance in some of the most obvious and eminent . esai . . . i will restore their judges and priests and councellours as at the beginning : it is to syon redeemed , purged , washed in the blood of christ , that this promise is made . esai . . . kings shall see and arise , and princes shall bow down themselves . the jewes being for the greatest part of them rejected upon the comming of christ , this promise is made unto him upon his powring out of the spirit , for the bringing in of the gentiles : as it is farther enlarged : v. , . kings shall be thy nursing fathers , and their queenes thy nursing mothers . isai : . looks wholy this way : taste of the nature and intendment of the whole ; and the gentiles shall come to thy light , and kings to the brightnesse of thy rising . therefore thy gates shall be open continually , they shall not be shut day nor night , that mē may bring unto thee the forces of the gentiles , and that their kings may be brought . thou shalt also suck the milke of the gentiles , and shalt suck the brest of kings , and thou shalt know that i the lord am thy saviour & thy redeemer , the mighone of jacob . for brasse i will bring gold , and for iron i will bring silver , and for wood brasse , and for stones iron : i will also make thy officers peace , and thine exactours righteousnesse . v. . and the . and the . . to which adde the accomplishment of all those promises mentioned revel. . and . . you see here are glorious promises , in the literall expression looking directly to what we assert concerning the subserviency of rulers to the gospell , and the duty of magistrates in supporting the interest of the church : let us concerning them observe these three things as . to whom they are made : . on what occasion they are given : . what is the subject or matter of them in generall . . then they are all given and made to the church of christ after his comming in the flesh , and his putting an end to all ceremoniall typicall carnall institutions ; for , , they are every where attended with the circumstances of calling the gentiles , and their flowing in to the church ; which were not accomplished till after the destruction of the iewish church : &c. so is the case in that which you have isai : : v , . the children which thou shalt have , after thou hast lost the other , shall say againe in thine eares the place is too straight for me : give place to me that i may dwell . it shall be when the church shall have received the new children of the gentiles , having lost the other of the iewes : which he expresseth mgre at larg , v , . thus saith the lord god , behold , i will lift up mine hand to the gentiles , and set up my standard to the people : and they shall bring thy sonnes in their armes and thy daughters shall be carried upon their shoulders . so also are the rest . when god gives the nations to be the inheritance of christ , the holy ghost cautions rulers , and judges to kisse the son , & pay the homage due to him in his kingdome : psal : : : : : because these promises are pointed unto , as accomplished to the christian church in that place in the revelation , before mentioned , and the seaventh angell sounded , and there were great voices in heaven , saying , the kingdomes of this world are become the kingdomes of our lord ▪ and of his christ , and he shall reigne for ever and ever . chap : : : and the nations of them which are saved , shall walk in the light of it : and the kings of the earth doe bring their glory and honour into it : chap : : : so that there are plainly promises of kings and princes , iudges , and rulers to be given to the church , and to be made usefull thereunto , and kingdomes and nations , people in their rules and governments to be instrumentall to the good thereof : so that these promises belong directly to us , and our rulers , if under any notion , we belong to the church of christ . . fot the occasion of these promises ; it is well knowne what a trust by gods own appointment there was invested in the rulers , judges , kings , and magistrates of the judaicall state and church under the old testament , in reference unto the wayes and worship of god : the prosecution and execution of the laws of god , concerning his house and service being committed to them ; further when they faithfully discharg'd their trust , promoting the worship of god according to his institutions , incouraging , supporting , directing , reproving others , to whom the immediate and peculiar administration of things sacred were committed , destroying , removing what ever was an abomination unto the lord , it was well with the whole people and church , they florished in peace , and the lord delighted in them , and rejoyced over them to doe them good : and on the other side , their neglect in the discharg of their duty , was then commonly attended with the apostacy of the church , and great breakings forth of the indignation of the lord : this the church found in those dayes and bewailed . to hold out therefore the happy state of his people , that he would bring in , he promises them such rulers , and judges as he gave at first , who faithfully discharged the trust committed to them ▪ not that i suppose them bound to the mosaicall rules of penalties in reference to transgressions and offences against gospell institutions , but only that a duty in generall is incumbent on them in reference to the church and truth of god , which they should faithfully discharge ; of which afterward . this then being the occasion of those promises , and their accomplishment being as before , in a peculiar manner poynted at , upon the shaking , calling , and new moulding of the kingdomes and nations of the world , which had given their power to the beast , and thereupon framed a new into a due subserviency to the interest of christ , here is not the least shadow or colour left , for the turning off , and rejecting the sweetnesse of all these promises , upon an account of their being meerely metaphoricall , and shadowing out spirituall glories : neither their beginning nor ending , neither their rise , or fall , will beare any such glosse or corrupting interpretation . . as to the matter of these promises , i shall only assert this in generall : that the lord ingageth , that judges , rulers , magistrates ; and such like , shall put forth their power , and act clearly for the good , welfare , and prosperity of the church ; this is plainly held out in every one of them : hence the kingdoms are said to serve the church ; that is all kingdoms , they must doe so , or be broken in pieces , and cease to be kingdoms : and how can a kingdome as a kingdome , ( for it is taken formally , and not materially , meerely for the individualls of it , as appears by the threatning of its being broken in pieces , ) serve the church , but by putting forth its power and strength in her behalfe , isai . . and therefore upon the accomplishment of that promise , they are said to become the kingdoms of the lord christ , rev. . . because , as kingdoms , they serve him with their power and authority ; having before , as such , and by their power , opposed him to the utmost . they must nurse the church not with dry breasts , nor feed it with stones and scorpions , but with the good things committed to them . their power and substance in protection and supportment , are to be ingaged in the behalfe thereof : hence god is said to give these judges , rulers , princes , kings , queenes to the church , not setting them in the church , as officers thereof , but ordering their state in the world , ( rev : . . ) to its behoofe . in summe , there is not any one of the promises recited , but holds forth the utmost of what i intend to assert from them all ; viz. that the lord hath promised , that the magistrates whom he will give , own and blesse , shall put forth their power , and act in that capacity , wherein he hath placed them in the world , for the good , furtherance , and prosperity of the truth and church of christ : they shall protect them with their power , feed them with their substance , adorne them with their favour , & the priviledges wherewith they are intrusted : they shall break their forcibly oppressing adversaries , and take care , that those who walk in the truth of the lord , may lead a peaceable life in all godlinesse and honesty . if then you are such magistrates as god hath promised , ( as , woe be unto you if you are not ) know that he hath undertaken for you , that you shall performe this part of your duty , and i pray that you may rule with him therein , and be found faithfull . . the second ground that i would poynt unto , as a bottome of your actings in this thing ariseth from sundry undoubted principles , which i shall briefly mention : and the first is : that the gospell of jesus christ hath a right to be preached and propagated in every nation , and to every creature under heaven . jesus christ is the lord of lords , and king of kings : rev. . . the nations are given to be his inheritance , and the utmost parts of the earth to be his possession ps. . , . he is appoynted the heir of all things , heb. . . god hath set him over the works of his hands , and put all things in subjection under his feet : ps. . . and upon this account he gives commission to his messengers , to preach the gospell to all nations , math. . . or , to every creature under heaven : mark . . . the nations of the world , being of the father given to him , he may deale with them as he pleaseth , and either , bruise them with a rod of iron , and breake them in pieces as a potters vessell , ps. . . he may fill the places of the earth with their dead bodies , and strike in pieces the heads of the countries . ps. . . or he may make them his own , and bring them in subjection unto himselfe ; which towards some of them he will effect . rev. . . now the gospell being the rod of his power , and the scepter of his kingdome , the grand instrument whereby he accomplisheth all his designes in the world , whether they be for life or for death , cor. . . he hath given that a right to take possession in his name , and authority , of all that he will own in any nation under heaven . ( and indeed , he hath in all of them , some that are his peculiar purchase . rev. . . whom in despight of all the world , he will bring in unto himselfe . ) to have free passage into all nations , is the undoubted right of the gospell ; and the persons of christs goodwill , have such a right to it , & interest in it , that look from whomsoever they may claim protection in reference unto any other of their most undoubted concernments amongst men , of them may they claime protection in respect of their quiet injoyment , and possession of the gospell . . that where ever the gospell is by any nation owned , received , embraced , it is the blessing , benefit , prosperity and advantage of that nation : they that love syon shall prosper , psal. . . godlinesse hath the promise of this life , and is profitable unto all : tim. . . the reception of the word of truth , and subjection to christ therein , causing a people to become willing in the day of his power , entitleth that people to all the promises , that ever god made to his church : they shall be established in righteousnesse , they shall be farre from oppression , and for feare and terrour , they shall not draw nigh unto them ; whosoever contends against such a people , shall fall thereby : no weapon that is formed against them shall prosper , every tongue that shall rise against them in judgement , they shall condemne , for this is the inheritance of the servants of the lord : isai. . , , . to the prosperity of a nation , two things are required . . that they be freed from oppression , injustice , cruelty , disorder , confusion in themselves , from their rulers , or others . . that they be protected from the sword and violence , of them that seek their ruine from without . and both these doe a people receive , by receiving the gospell . . for the first , they have the promise of god , that they shall have judges as at the first : isa : . . such as in justice and judgement shall beare rule over them and among them ▪ as the first judges whom he stirred up , and gave to his ancient people : their officers shall be peace , and their exactors righteousnesse : isai. . . even the very gospell which they doe receive , is only able to instruct them to be just , ruling in the feare of the lord , for that only effectually teacheth the sonnes of men , to live righteously , soberly , and godly in this present world : tit : . . . and for the second , innumerable are the promises , that are given to such a people ; whence the psalmist concludes upon the consideration of the mercies , they doe and shall enjoy , happy is the people whose god is the lord : psal : . . the glorious god will be to them a place of rivers and broad waters , in which no gally with oares , nor gallant ship shall passe by , the lord will be their redeemer , law-giver , king , and saviour : isai : . . it will interest any people in all the promises , that are made for the using of the church , to thresh , break , destroy , burthen , fire , consume , and slay the enemies thereof : so farre shall a people be from suffering under the hands of oppressors , that the lord will use them for the breaking and destruction of the nimrods of the earth , and this blessing of the nations doe they receive by the faith of abraham . . the rejection of the gospell by any people or nation to whom it is tendred , is alwaies attended with the certain and inevitable destruction of that people or nation , which sooner or later , shall without any help or deliverance be brought upon them , by the revenging hand of christ . when the word of grace was rejected and despised by the jewes , the messengers of it professedly turning to the gentiles : act : . . and chap. . v. . god removing it from them , unto a nation that would bring forth fruit : math. . . as it did in all the world , or among all nations , for a season : col : . , with what a fearfull and tremendous desolation he quickly wasted that people , is known to all : he quickly slew , and destroyed those husbandmen , that spoyled his vineyard , and let it forth unto others , that might bring him his fruit in due season . hence , when christ is tendred in the gospell , the judges and rulers of the nations , are exhorted to obedience to him , upon paine of being destroyed upon the refusall thereof : psal : . . and we have the experience of all ages , ever since the day , that the gospell began to be propagated in the world : the quarrell of it was revenged on the jewes by the romans , upon the romans by the goths , vandalls , and innumerable barbarous nations ; and the vengeance due to the antichristian world is at hand , even at the doore . the lord will certainly make good his promise to the utmost , that the kingdoms and nations , which will not serve the church , even that kingdome and those nations shall utterly perish : isai. . . . that it is the duty of magistrates to seeke the good , peace , and prosperity of the people committed to their charge , and to prevent , obviate , remove , take away every thing , that will bring confusion , destruction , desolation upon them : as mordecai procured good things for his people , and prosperity to his kindred : esther . . . and david describes himselfe with all earnestnesse , pursuing the same designe , ps : . magistrates are the ministers of god for the good , ( universall good ) of them to whom they are given , rom. . . and they are to watch and apply themselves to this very thing : v. . and the reason the apostle gives to stirre up the saints of god to pray amongst all sorts of men , in speciall for kings , and those that are in authority , to wit , that they may in generall , come to the knowledge of the faith , and be saved , and in particular discharge the duty and trust committed to them ( for on that account are they to pray for them , as kings and men in authority ) is , that we may lead a quiet and peaceable life in all godlinesse & honesty : tim: . , , , . it being incumbent on them , to act even as kings and men in authority , that we may so doe : they are to feed the people committed to their charge with all their might , unto universall peace , and welfare : now the things that are opposite to the good of any nation or people , are of two sorts . first ; such as are really , directly , and immediatly opposed to that state and condition , wherein they close together , and find prosperity . in generall , seditions , tumults , disorders ; in particular , violent , or fraudulent breakings in upon the respective designed bounds , priviledges , and enjoyments of singular persons , without any consideration of him who ruleth all things , are of this kind : if nations and rulers might be supposed to be atheists , yet such evills as these , tending to their dissolution , and not being , they would with all their strength labour to prevent , either by watching against their commission , or inflicting vengeance on them that commit them , that others may heare , and feare , and doe so no more . . such as are morally and meritoriously opposed to their good and wellfare ; in that they will certainly pluck down the judgements and wrath of god upon that nation or people , where they are practised , and allowed : there are sinnes for which the wrath of god will be assuredly revealed from heaven , against the children of disobedience : sodom and gomorrah are set forth as examples of his righteous judgement in this kind . and shall he be thought a magistrate , to beare out the name , authority , and presence of god to men , that so he , and his people , have present peace , like a heard of swine , cares not , though such things as will certainly , first eat and devoure their strength , and then utterly consume them , doe passe for currant : seeing that they that rule over men , must be just , ruling in the feare of the lord , the sole reason why they sheath the sword of justice in the bowells of theeves , murtherers , adulterers , is not because their outward peace is actually disturbed by them , and therefore they must give example of terrour to others , who being like minded , yet are not yet actually given up to the practice of the like abomination , but also , yea principally , because he in whose stead they stand and minister to the world , is provoked by such wickednesse to destroy both the one and the other : and if there be the same reason to be evidenced concerning other things , they also call for the same procedure . to gather up now what hath been spoken : considering the gospells right and title , to be propagated with all its concernments , in every nation under heaven , the blessing , peace , prosperity , and protection wherewith it is attended , when , and where received , and the certain destruction , and desolation , which accompanies the rejection and contempt thereof , considering the duty that by gods appoyntment , is incumbent on them that rule over men , that in the feare of the lord they ought to seek the good , peace , and wellfare , and prosperity of them committed to their charge ; to prevent , obviate , remove , revenge that which tends to their hurt , perturbation , dissolution , destruction , immediate from heaven , or from the hand of men , and in the whole administration to take care , that the worshippers of god in christ , may lead a quiet and peaceable life in all godlinesse and honesty , let any one , who hath the least sense upon his spirit , of the account which he must one day make to the great king and judge of all the world , of the authority and power wherewith he was intrusted , determine , whether it be not incumbent on him by all the protection , he can afford , by all the priviledges he can indulge , the supportment that he can grant , by all that incouragement , which upon the highest account imaginable , he is required or allowed to give to any person whatsoever , to further the propagation of the gospell , which upon the matter is the only thing of concernment , as well unto this life , as that which is to come . and if any thing be allowed in a nation , which in gods esteeme may amount to a contempt and despising thereof , men may be taught by sad experience , what will be the issue of such allowance . . i shall only propose one thing more to your consideration . although the institutions and examples of the old testament , of the duty of magistrates , in the things and about the worship of god , are not in their whole latitude and extent to be drawn into rules , that should be obligatory to all magistrates now under the administration of the gospell ; and that because the magistrate then was custos , vindex , & administrator legis judicialis , & politiae mosaicae , from which as most think we are freed ; yet doubtlesse there is something morall in those institutions , which being uncloathed of their judaicall forme , is still binding to all in the like kind , as to some analogie and proportion : subduct from those administrations , what was proper to , and lyes upon the account of the church and nation of the jewes , and what remains , upon the generall notion of a church and nation , must be everlastingly binding : and this amounts thus farre at least , that judges , rulers , and magistrates , which are promised under the new testament , to be given in mercy , and to be of singular usefulnesse , as the judges were under the old , are to take care that the gospell church , may in its concernment as such , be supported and promoted , & the truth propagated , wherewith they are intrusted ; as the others took care , that it might be well with the judaicall church , as such . and on these and such like principles as these are , may you safely bottome your selves in that undertaking , wherein you seek for direction from god this day . for the rules which i intimated i shall but name them , having some years since delivered my thoughts to the world at large in this subject ; and i see no cause as yet to recede from any thing then so delivered . take only then for the present , these briefe directions following . . labour to be fully perswaded in your own minds , that you be not carried up and down with every wind of doctrine , and be tempted to harken after every spirit , as though you had received no truth , as it is in jesus . it is a sad condition , when men have no zeale for truth , nor against that which is opposite to it , what ever they seem to professe ; because indeed having not taken in any truth in the power and principle of it , they are upon sad thoughts , wholly at a losse , whether there be any truth or no : this is an unhappy frame indeed , the proper condition of them whom god will spew out of his mouth . . know that error and falshood have no right or title , either from god , or man , unto any priviledge , protection , advantage , liberty , or any good thing , you are intrusted withall : to dispose that unto a lye , which is the right of & due to truth , is to deale treacherously with him by whom you are employed : all the tendernesse , and forbearance unto such persons as are infected with such abominations , is soly upon a civill account , and that plea which they have for tranquillity , whilest neither directly nor morally they are a disturbance unto others . . know that in things of practice , so of perswasiō , that are impious and wicked , either in themselves or in their naturall & unconstrained consequences , the plea of conscience is an aggravation of the crime : if mens consciences are seared , and themselves given up to a reprobate mind , to doe those things that are not convenient , there is no doubt but they ought to suffer such things , as to such practises are assigned and appoynted . should i now descend unto particulars , in all the things mentioned , and insist on them , time would wholly faile me , neither is it a work for a single sermon : and therefore in one word i shall wind up the whole matter and end . know them then , that are faithfull and quiet in the land , regard the truth of the gospell : remember the daies of old , what hath done you good , quieted your hearts in distresse , crown'd your undertakings with sweetnesse : loose not your first love : draw not out your own thoughts for the counsell of god : seek not great things for your selves : be not moved at the lusts of men , keep peace what in you lyeth , with all that feare the lord : let the glory of christ , be the end of all your undertakings . &c. finis . notes, typically marginal, from the original text notes for div a e- sermon on heb : . , . psal. . , . acts . , . serm. on heb. . obad. . . isa. . disc. of toleration . meditations and discourses on the glory of christ, in his person, office, and grace with the differences between faith and sight applied unto the use of them that believe / by the late reverend john owen, d.d. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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[ ], p. printed by b.a. and are to be sold by most booksellers in london, london : . imperfect; stained, cropped, and tightly bound, with loss of print. pages beginning-p. from defective huntington library copy spliced at end. reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -- person and offices -- early works to . bible. -- n.t. -- john xvii, -- commentaries -- early works to . sermons, english -- th century. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion meditations and discourses on the glory of christ , in his person , office , and grace : with the differences between faith and sight . applied unto the use of them that believe . by the late reverend john owen , d. d. london , printed for b. a. and are to be sold by most book-sellers in london , . preface to the reader . christian reader , the design of the ensuing discourse , is to declare some part of that glory of our lord jesus christ , which is revealed in the scripture , and proposed as the principal object of our faith , love , delight and admiration . but alas ! after our utmost and most diligent enquiries , we must say , how little a portion is it of him , that we can understand ! his glory is incomprehensible , and his praises are unutterable . some things an illuminated mind may conceive of it ; but what we can express in comparison of what it is in it self , is even less than nothing . but as for those who have forsaken the only true guide herein , endeavouring to be wise above what is written , and to raise their contemplations by fancy and imagination above scripture revelation , ( as many have done , ) they have darkned counsel without knowledge , uttering things which they understand not , which have no substance or spiritual food of faith in them . howbeit , that real view which we may have of christ and his glory in this world by faith , however weak and obscure that knowledge which we may attain of them by divine revelation , is inexpressibly to be preferred above all other wisdom , understanding or knowledge whatever . so it is declared by him , who will be acknowledged a competent judge in these things : yea doubtless ( saith he ) i account all these things but loss , for the excellency of the knowledge of christ jesus my lord. he who doth not so , hath no part in him . the revelation made of christ in the blessed gospel , is far more excellent , more glorious , and more filled with rayes of divine wisdom and goodness , than the whole creation ; and the just comprehension of it , if attainable , can contain or afford . without the knowledge hereof , the mind of man , however priding it self in other inventions and discoveries , is wrapped up in darkness and confusion . this therefore deserves the severest of our thoughts , the best of our meditations , and our utmost diligence in them . for if our future blessedness shall consist in being where he is , and beholding of his glory ; what better preparation can there be for it , than in a constant previous . contemplation of that glory in the revelation that is made in the gospel , unto this very end , that by a view of it , we may be gradually transformed into the same glory . i shall not therefore use any apology for the publishing of the ensuing meditations , intended first for the exercise of my own mind , and then for the edification of a private congregation , which is like to be the last service i shall do them in that kind . some may by the consideration of them be called to attend unto the same duty with more diligence than formerly , and receive directions for the discharge of it ; and some may be provoked to communicate their greater light and knowledge unto the good of many . and that which i design farther in the present discourse , is to give a brief account of the necessity and use , in life and death , of the duty exhorted unto . particular motives unto the diligent discharge of this duty , will be pressed in the discourse it self . here some things more general only shall be promised . for all persons not immersed in sensual pleasures , not overdrencht in the love of this world , and present things , who have any generous or noble thoughts about their own nature , being and end , are under the highest obligation to betake themselves unto this contemplation of christ and his glory . without this they shall never attain true rest or satisfaction in their own minds . he it is alone in whom the race of mankind may boast and glory , on whom all its felicities do depend . for , . he it is in whom our nature , which was debased as low as hell by apostasy from god , is exalted above the whole creation . our nature in the original constitution of it , in the persons of our first parents , was crowned with honour and dignity . the image of god wherein it was made , and the dominion over the lower world wherewith it was intrusted , made it the seat of excellency , of beauty and of glory . but of them all it was at once devested and made naked by sin , and laid grovelling in the dust from whence it was taken . dust thou art , and to dust thou shalt return , was its righteous doom . and all its internal faculties were invaded by deformed lusts ; every thing that might render the whole unlike unto god , whose image it had lost . hence it became the contempt of angels , the dominion of satan , who being the enemy of the whole creation , never had any thing or place to reign in , but the debased nature of man. nothing was now more vile and base , its glory was utterly departed . it had both lost its peculiar nearness unto god , which was its honour , and was fallen into the greatest distance from him of all creatures , the devils only excepted , which was its ignominy and shame . and in this state , as unto any thing in it self , it was left to perish eternally . in this condition , lost , poor , base , yea cursed , the lord christ the son of god found our nature . and hereon in infinite condescention and compassion sanctifying a portion of it unto himself , he took it to be his own in an holy ineffable subsistence in his own person . and herein again the same nature so depressed into the utmost misery , is exalted above the whole creation of god. for in that very nature , god hath set him at his own right hand in the heavenly places , far above all principalities , and powers , and might , and dominion , and every name that is named , not only in this world , but also in that which is to come . this is that which is so celebrated by the psalmist , with the highest admiration , psal. . , , , , , . this is the greatest priviledge we have among all our fellow-creatures ; this we may glory in , and value our selves upon . those who ingage this nature on the service of sensual lusts and pleasures , who think that its felicity and utmost capacities consist in their satisfaction with the accomplishment of other earthly temporary desires , are satisfied with it in its state of apostasy from god. but those who have received the light of faith and grace ; so as rightly to understand the being and end of that nature whereof they are partakers , cannot but rejoyce in its deliverance from the utmost debasement into that glorious exaltation , which it hath received in the person of christ. and this must needs make thoughts of him full of refreshment unto their souls . let us take care of our persons ; the glory of our nature is safe in him. for , . in him the relation of our nature unto god , is eternally secured . we were created in a covenant relation unto god. our nature was related unto him in a way of friendship , of likeness , and complacency . but the bond of this relation and union was quickly broken by our apostasy from him . hereon our whole nature became to be at the utmost moral distance from god , and enmity against him , which is the depth of misery . but god in infinite wisdom and grace did design once more to recover it , and take it again near unto himself . and he would do it in such a way , as should render it utterly impossible that there should ever be a separation between him and it any more . heaven and earth may pass away , but there shall never be a dissolution of the union between god and our nature any more . he did it therefore , by assuming it into a substantial union with himself , in the person of the son. hereby the fulness of the godhead dwelt in it bodily , or substantially , and eternally . hereby is its relation unto god eternally secured . and among all the mysterious excellencies which relate hereunto , there are two which continually present themselves unto our consideration . . that this nature of ours , is capable of this glorious exaltation and subsistence in god. no creature could conceive how omnipotent wisdom , power and goodness , could actuate themselves unto the production of this effect . the mystery hereof , is the object of the admiration of angels , and will be so of the whole church unto all eternity . what is revealed concerning the glory , way and manner of it in the scripture , i have declared in my treatise concerning the mystery of godliness , or the person of christ. what mind can conceive , what tongue can express , who can sufficiently admire the wisdom , goodness and condescention of god herein ! and whereas he hath proposed unto us this glorious object of our faith and meditation , how vile and foolish are we , if we spend our thoughts about other things in a neglect of it ! . this is also an ineffable pledge of the love of god into our nature . for although he will not take it in any other instance , save that of the man christ jesus , into this relation with himself , by vertue of personal union ; yet therein he hath given a glorious pledge of his love unto , and valuation of that nature . for verily he took not on him the nature of angels , but he took on him the seed of abraham . and this kindness intends unto our persons , as participant of that nature . for he designed this glory unto the man christ jesus , that he might be the first-born of the new creation , that we might be made conformable unto him according to our measure ; and as the members of that body , whereof he is the head , we are participant in this glory . . it is he , in whom our nature hath been carried successfully , and victoriously , through all the oppositions that it is liable unto , and even death it self . but the glory hereof i shall speak unto distinctly in its proper place , which follows , and therefore shall here pass it by . . he it is , who in himself hath given us a pledge of the capacity of our nature to inhabit those blessed regions of light , which are far above these aspectable heavens . here we dwell in tabernacles of clay , that are crushed before the moth ; such as cannot be raised , so as to abide one foot breadth above the earth we tread upon . the heavenly luminaries which we can behold , appear too great and glorious for our cohabitation . we are as grashoppers in our own eyes , in comparison of those gigantick beings ; and they seem to dwell in places , which would immediately swallow up , and extinguish our natures . how then shall we entertain an apprehension of being carried and exalted above them all ? to have an everlasting subsistence in places incomprehensibly more glorious than the orbs wherein they reside ? what capacity is there in our nature of such an habitation ? but hereof the lord christ hath given us a pledge in himself . our nature in him , is passed through these aspectable heavens , and is exalted far above them . it s eternal habitation is in the blessed regions of light and glory ; and he hath promised that where he is , there we shall be , and that for ever . other encouragements there are innumerable to stir us up unto diligence in the discharge of the duty here proposed ; namely , a continual contemplation of the glory of christ in his person , office , and grace . some of them , the principal of them , which i have any acquaintance with , are represented in the ensuing discourse . i shall therefore here add the peculiar advantage which we may obtain in the diligent discharge of this duty . which is , that it will carry us chearfully , comfortably , and victoriously , through life and death , and all that we have to conflict withal in either of them . and let it be remembred , that i do here suppose what is written on this subject in the ensuing discourse , as being designed to prepare the minds of the readers for the due improvement of it . as unto this present life , it is well known what it is unto the most of them , who concern themselves in these things . temptations , afflictions , changes , sorrows , dangers , fears , sickness and pains , do fill up no small part of it . and in the other hand , all our earthly relishes , refreshments and comforts , are uncertain , transitory , and unsatisfactory ; all things of each sort being embittered by the remainders of sin . hence every thing wherein we are concerned , hath the root of trouble and sorrow in it . some labour under wants , poverty , and straits , all their days ; and some have very few hours free from pains and sickness . and all these things , with others of an alike nature are heightened at present , by the calamitous season wherein our lot is fallen . all things almost in all nations are filled with confusiens , disorders , dangers , distresses and troubles ; wars and rumors of wars , do abound , with tokens of farther approaching judgments ; distress of nations , with perplexities , mens hearts failing them for fear , and for looking after those things which are coming on the earth . there is in many places no peace unto him that goeth out , nor to him that cometh in , but great vexations are on the inhabitants of the world ; nation is destroyed of nation , and city of city , for god doth vex them with all adversity . and in the mean time , vexation , with the ungodly deeds of wicked men , doth greatly further the troubles of life ; the sufferings of many also for the testimony of their consciences are deplorable , with the divisions and animosities that abound amongst all sorts of christians . but the shortness , the vanity , the miseries of humane life , have been the subject of the complaints of all sorts of considering persons , heathens as well as christians ; nor is it my present business to insist upon them . my enquiry is only after the relief which we may obtain against all these evils , that we faint not under them , that we may have the victory over them . this in general is declared by the apostle ; cor. . we are troubled on every side , yet not distressed ; we are perplexed , but not in despair ; persecuted , but not forsaken ; cast down , but not destroyed . but for this cause we faint not , but tho' our outward man perish , yet the inward man is renewed day by day . for our light affliction , which is but for a moment worketh for us a more exceeding and eternal weight of glory . while we look not at the things which are seen , but at the things which are not seen : for the things which are seen , are temporal ; but the things which are not seen , are eternal . our beholding by faith things that are not seen , things spiritual and eternal , will alleviate all our afflictions , make their burden light , and preserve our souls from fainting under them . of these things the glory of christ whereof we treat , is the principal , and in a due since comprehensive of them all . for we behold the glory of god himself , in the face of jesus christ. he that can at all times retreat unto the comtemplation of this glory , will be carried above the perplexing prevailing sense of any of these evils , of a confluence of them all . crus nil sentit in nervo dum animus est in coelo . it is a woful kind of life , when men scramble for poor perishing reliefs in their distresses . this is the universal remedy and cure , the only balsom for all our diseases . whatever presseth , urgeth , perplexeth ; if we can but retreat in our minds unto a view of this glory , and a due consideration of our own interest therein ; comfort and supportment will be administred unto us . wicked men in their distresses ( which sometimes overtake even them also ) are like a troubled sea that cannot rest . others are heartless and despond , not without secret repinings at the wise disposals of divine providence , especially when they look on the better condition ( as they suppose ) of others . and the best of us are apt all to wax faint and weary , when these things press upon us in an unusal manner , or under their long continuance without a prospect of relief . this is the strong hold which such prisoners of hope are to turn themselves unto . in this contemplation of the glory of christ , they will find rest unto their own souls . for , . it will herein , and in the discharge of this duty , be made evident , how slight and inconsiderable all these things are from whence our troubles and distresses do arise . for they all grow on this root of an over-valuation of temporal things . and unless we can arrive unto a fixed judgment that all things here below are transitory and perishing , reaching only unto the outward man , or the body ( perhaps unto the killing of it ) that the best of them have nothing that is truly substantial or abiding in them , that there are other things wherein we have an assured interest , that are incomparably better than they , and above them , it is impossible but that we must spend our lives in fears , sorrows , and distractions . one real view of the glory of christ , and of our own concernment therein , will give us a full relief in this matter . for what are all the things of this life , what is the good or evil of them , in comparison of an interest in this transcendent glory ? when we have due apprehensions hereof , when our minds are possessed with thoughts of it , when our affections reach out after its enjoyments , let pain , and sickness , and sorrows , and fears , and dangers , and death , say what they will , we shall have in readiness wherewith to combat with them , and overcome them ; and that on this consideration , that they are all outward , transitory , and passing away ; whereas our minds are fixed on those things which are eternal , and filled with incomprehensible glory . . the minds of men are apt by their troubles to be cast into disorder , to be tossed up and down , and disquieted with various affections and passions . so the psalmist found it in himself , in the time of his distress : whence he calls himself unto that account : why art thou cast down , o my soul ? and why art thou disquieted in me ? and indeed the mind on all such occasions , is its own greatest troubler . it is apt to let loose its passions of fear and sorrow , which act themselves in innumerable perplexing thoughts , until it is carried utterly out of its own power . but in this state a due contemplation of the glory of christ , will restore and compose the mind , bring it into a sedate quiet frame , wherein faith will be able to say unto the winds and waves of distempered passions , peace , be still , and they shall obey it . . it is the way and means of conveying a sense of gods love unto our souls , which is that alone wherein ultimately we find rest in the midst of all the troubles of this life , as the apostle declares , rom. . , , , . it is the spirit of god , who alone communicates a sense of this love unto our souls ; it is shed abroad in our hearts by the holy ghost . howbeit there are ways and means to be used on our part , whereby we may be disposed and made meet to receive these communications of divine love. among these the principal is the contemplation of the glory of christ insisted on , and of god the father in him . it is the season , it is the way and means , at which and whereby the holy ghost will giva a sense of the love of god unto us , causing us thereon to rejoyce with joy unspeakable and full of glory . this will be made evident in the ensuing discourse . this will lift the minds and hearts of believers above all the troubles of this life , and is the soveraign antidote that will expel all the poyson that is in them , which otherwise might perplex and enslave their souls . i have but touched on these things , as designing to enlarge somewhat on that which doth ensue . and this is the advantage we may have in the discharge of this duty with respect unto death it self . it is the assiduous contemplation of the glory of christ , which will carry us chearfully and comfortably into it , and through it . my principal work having been now for a long season to dye daily , as living in a continual expectation of my dissolution , i shall on this occasion acquaint the reader with some few of my thoughts and reliefs , with reference unto death it self . there are sundry things required of us , that we may be able to encounter death chearfully , constantly and victoriously . for want of these , or some of them , i have known gracious souls , who have lived in a kind of bondage for fear of death all their days . we know not how god will manage any of our minds and souls in that season , in that tryal . for he acts towards us in all such things , in a way of sovereignty . but these are the things which he requireth of us in a way of duty . . peculiar actings of faith to resign and commit our departing souls into the hand of him , who is able to receive them , to keep and preserve them , as also to dispose of them into a state of rest and blessedness , are required of us . the soul is now parting with all things here below , and that for ever . none of all the things which it hath seen , heard or enjoyed , by its outward senses , can be prevailed with to stay with it one hour , or to take one step with it , in the voyage wherein it is ingaged . it must alone by it self lanch into eternity . it is entring an invisible world , which it knows no more of than it hath received by faith. none hath come from the dead to inform us of the state of the other world. yea , god seems on purpose so to conceal it from us , that we should have no evidence of it , at least as unto the manner of things in it , but what is given unto faith by divine revelation . hence those who died and were raised again from the dead , unto any continuance among men , as lazarus , probably knew nothing of the invisible state. their souls were preserved by the power of god in their being , but bound up as unto present operations . this made a great emperor cry out on the approach of death ; o animula , tremula , vagula , blandula ; quae nunc abibis in loca horrida , squalida , &c. o poor trembling wandring soul , into what places of darkness and defilement art thou going ! how is it like to be after the few moments , which under the pangs of death we have to continue in this world ? is it an annihilation that lies at the door ; is death the destruction of our whole being , so as that after it we shall be no more ? so some would have the state of things to be . is it a state of subsistence in a wandring condition , up and down the world , under the influence of other more powerful spirits that rule in the air , visiting tombs and solitary places , and sometimes making appearances of themselves by the impressions of those more powerful spirits , as some imagine from the story concerning samuel and the witch of endor , and as it is commonly received in the papacy , out of a compliance with their imagination of purgatory ? or is it a state of universal misery and wo ? a state incapable of comfort or joy ? let them pretend what they please , who can understand no comfort or joy in this life , but what they receive by their sences , they can look for nothing else . and whatever be the state of this invisible world , the soul can undertake nothing of its own conduct after its departure from the body . it knows that it must be absolutely at the disposal of another . wherefore no man can comfortably venture on , and into this condition ; but in the exercise of that faith , which enables him to resign and give up his departing soul into the hand of of god , who alone is able to receive it , and to dispose it into a condition of rest and blessedness . so speaks the apostle , i am not ashamed , for i know whom i have believed , and am perswaded that he is able to keep that which i have committed unto him , against that day . herein , as in all other graces , is our lord jesus christ our great example . he resigned his departing spirit into the hands of his father , to be owned and preserved by him , in its state of separation . father , into thy hands i commit my spirit , luk. . ; as did the psalmist his type , in an alike condition , psal. . . but the faith of our lord jesus christ herein , the object and exercise of it , what he believed and trusted unto , in this resignation of his spirit into the hand of god , is at large expressed in the sixteenth psalm . i have ( saith he ) set the lord always before me : because he is at my right hand , i shall not be moved , therefore my heart is glad , and my glory rejoyceth , my flesh also shall rest in hope . for thou wilt not leave my soul in hell , neither wilt thou suffer thine holy one to see corruption . thou wilt shew me the path of life ; in thy presence is fulness of joy , at thy right hand there are pleasures for evermore . he left his soul in the hand of god , in full assurance that it should suffer no evil in its state of separation , but should be brought again with his body into a blessed resurrection , and eternal glory . so stephen resigned his soul departing under violence , into the hands of christ himself . when he died , he said , lord jesus receive my spirit . this is the last victorious act of faith , wherein its conquest over its last enemy death it self doth consist . herein the soul says , in and unto it self , thou art now taking leave of time unto eternity ; all things about thee are departing as shades , and will immediately disappear . the things which thou art entring into are yet invisible ; such as eye hath not seen , nor ear heard , nor will they enter into the heart of man fully to conceive . now therefore with quietness and confidence give up thy self unto the sovereign power , grace , truth , and faithfulness of god , and thou shalt find assured rest and peace . but jesus christ it is , who doth immediately receive the souls of them who believe in him . so we see in the instance of stephen . and what can be a greater encouragement to resign them into his hands , than a daily contemplation of his glory in his person , his power , his exaltation , his office and grace ? who that believes in him , that belongs unto him , can fear to commit his departing spirit unto his love , power and care ? even we also shall hereby in our dying moments see , by faith , heaven opened , and jesus standing at the right hand of god , ready to receive us . this added unto the love which all believers have unto the lord jesus , which is enflamed by contemplation of his glory , and their desires to be with him where he is , it will strengthen and confirm our minds in the resignation of our departing souls into his hand . secondly ; it is required in us unto the same end , that we be ready and wiling to part with the flesh , wherewith we are cloathed , with all things that are useful and desirable thereunto . the alliance , the relation , the friendship , the union , that are between the soul and the body , are the greatest the nearest , the firmest , that are or can be among meer created beings . there is nothing like it , nothing equal unto it . the union of three persons in the one single divine nature , and the union of two natures in one person of christ , are infinite , ineffable , and exempted from all comparison . but among created beings , the union of these two essential parts of the same nature in one person , is most excellent . nor is any thing equal to it , or like it , found in any other creatures . those who among them have most of life , have either no bodies , as angels ; or no souls , but what perish with them , as all brute creatures below . angels being pure immaterial spirits , have nothing in them , nothing belonging unto their essence , that can dye . beasts have nothing in them that can live when their bodies dye . the soul of a beast cannot be preserved in a separate condition , no not by an act of almighty power ; for it is not ; and that which is not , cannot live . it is nothing but the body it self in an act of its material powers . only the nature of man in all the works of god is capable of this convulsion . the essential parts of it are separable by death , the one continuing to exist and act its especial powers in a separate state or condition . the powers of the whole entire nature acting in soul and body in conjunction , are all scattered and lost by death . but the powers of one essential part of the same nature , that is of the soul , are preserved after death in a more perfect acting and exercise than before . this is peculiar unto human nature , as a mean partaking of heaven and earth , of the perfection of angels above , and of the imperfection of the beasts below . only there is this difference in these things : our participation of the heavenly spiritual perfections of the angelical nature , is for eternity ; our participation of the imperfections of the animate creatures here below , is but for a season . for god hath designed our bodies unto such a glorious refinement at the resurrection , as that they shall have no more alliance unto that brutish nature , which perisheth for ever . for we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like unto angels , or equal to them . our bodies shall no more be capable of those acts and operations which are now common to us with other living creatures here below . this is the preeminence of the nature of man , as the wise man declares . for unto that objection of atheistical epicureans , as the one dieth , so dieth the other ; they have all one breath , so that a man hath no preeminence above a beast and all go into one place , all are of the dust , and all turn to the dust again : he granteth , that as unto their bodies it is for a season , in them we have a present participation of their nature ; but , saith he , here lieth the difference , who knoweth the spirit of a man that goeth upward , and the spirit of a beast that goeth downward unto the earth ? unless we know this , unless we consider the different state of the spirit of men and beasts , we cannot be delivered from this atheism ; but the thoughts hereof will set us at liberty from it . they dye in like munner , and their bodies go equally to the dust for a season ; but the beast hath no spirit , no soul , but what dies with the body and goes to the dust . if they had , their bodies also must be raised again unto a conjunction with them . otherwise death would produce a new race of creatures unto eternity . but man hath an immortal soul , saith he , an heavenly spirit , which when the body goes into the dust for a season , ascends to heaven ( where the guilt of sin , and the curse of the law , interpose not ) from whence it is there to exist and to act all its native powers in a state of blessedness . but as i said , by reason of this peculiar intimate union and relation between the soul and body , there is in the whole nature a fixed aversation from a dissolution . the soul and body are naturally and necessarily unwilling to fall into a state of separation , wherein the one shall cease to be what it was , and the other knows not clearly how it shall subsist . the body claspeth about the soul , and the soul receiveth strange impressions from its embraces ; the entire nature existing in the union of them both , being unalterably averse unto a dissolution . wherefore , unless we can overcome this inclination , we can never dye comfortably or chearfully . we would indeed rather chuse to be cloathed upon , that mortality might be swallowed up of life , that the cloathing of glory might come on our whole nature , soul and body , without dissolution . but if this may not be , yet then do believers so conquer this inclination by faith and views of the glory of christ , as to attain a desire of this dissolution . so the apostle testifies of himself , i have a desire to depart , and to be with christ , which is far better than to abide here , phil. . . saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . not an ordinary desire , not that which worketh in me now and then ; but a constant habitual inclination working in ●●●●ment acts and desires . and what doth he so desire ? it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to depart , say we , out of this body , from this tabernacle , to leave it for a season . but it is such a departure as consists in the dissolution of the present state of his being , that it should not be what it is . but how is it possible that a man should attain such an inclination unto , such a readiness for such a vehement desire of a dissolution ? it is from a view by faith of christ and his glory , whence the soul is satisfied , that to be with him is incomparably better than in its present state and condition . he therefore that would dye comfortably , must be able to say within himself and to himself ; dye then thou frail and sinful flesh ; dust thou art , and unto dust thou shalt return . i yield thee up unto the righteous doom of the holy one. yet therein also i give thee into the hand of the great refiner , who will hide thee in thy grave , and by thy consumption purifie thee from all thy corruption and disposition to evil . and otherwise this will not be . after a long sincere endeavour for the mortification of all sin , i find it will never be absolutely perfect , but by this reduction into the dust . thou shalt no more be a residence for the least remainder of sin unto eternity , nor any clog unto my soul in its actings on god. rest therefore in hope ; for god in his appointed season , when he shall have a desire unto the work of his hands will call unto thee , and thou shalt answer him out of the dust . then shall he by an act of his almighty power , not only restore thee unto thy pristine glory , as at the first creation when thou wast the pure workmanship of his hands ; but enrich and adorn thee with inconceivable priviledges and advantages . be not then afraid ; away with all reluctancy , go into the dust , rest in hope , for thou shalt stand in thy lot at the end of the days . that which will enable us hereunto , in an eminent manner , is that view and consideration of the glory of christ , which is the subject of the ensuing meditations . for be who is now possessed of all that glory , underwent this dissolution of nature as truly and really as ever we shall do . thirdly ; there is required hereunto , a readiness to comply with the times and seasons wherein god would have us depart and leave this world. many think they shall be willing to dye when their time is come ; but they have many reasons , as they suppose , to desire that it may not yet be , which for the most part arise meerly from fear , and an aversation of death . some desire to live that they may see more of that glorious work of god for his church , which they believe he will accomplish . so moses prayed that he might not dye in the wilderness , but go over jordan and see the good land , and that goodly mountain , and lebanon , the seat of the church , and of the worship of god ; which yet god thought meet to deny unto him . and this denial of the request of moses , made on the highest consideration possible , is instructive unto all in the like case . others may judge themselves to have some work to do in the world , wherein they suppose that the glory of god , and good of the church is concerned , and therefore would be spared for a season . paul knew not clearly whether it were not best for him to abide a while longer in the flesh on this account . and david often deprecates the present season of death , because of the work which he had to do for god in the world. others rise no higher than their own private interests or concerns with respect unto their persons , their families , their relations , and goods in this world. they would see these things in a better or more settled condition , before they dye , and then they shall be most willing so to do . but it is the love of life that lies at the bottom of all these desires in men , which of itself will never forsake them . but no man can dye chearfully or comfortably , who lives not in a constant resignation of the time and season of his death unto the will of god , as well as himself with respect unto death it self . our times are in his hand , at his sovereign disposal , and his will in all things must be complied withal . without this resolution , without this resignation , no man can enjoy the least solid peace in this world. fourthly ; as the times and seasons , so the ways and means of the approaches of death have especial tryals , which unless we are prepared for them , will keep us under bondage with the fear of death it self . long wasting , wearing consumptions , burning fevers , strong pains of the stone , or the like , from within , or sword , fire , tortures , with shame and reproach from without , may be in the way of the access of death unto us . some who have been wholly freed from all fears of death , as a dissolution of nature , who have looked on it as amiable , and desirable in it self , have yet had great exercise in their minds about these ways of its approach . they have earnestly desired , that this peculiar bitterness of the cup might be taken away ; to get above all perplexities on the account of these things , is part of our wisdom in dying daily . and we are to have always in a readiness those graces and duties which are necessary thereunto . such are a constant resignation of our selves , in all events , unto the sovereign will , pleasure and disposal of god. may he not do what he will with his own ? is it not right and meet it should be so ? is not his will in all things infinitely holy , wise , just , and good ? doth he not know what is best for us , and what conduceth most unto his own glory ? doth not he alone do so ? so is it to live in the exercise of faith , that if god calls us unto any of those things , which are peculiarly dreadful unto our natures , he will give us such supplies of spiritual strength and patience , as shall enable us to undergo them , if not with ease and joy , yet with peace and quietness beyond our expectation . multitudes have had experience that those things which at a distance have had an aspect of overwhelming dread , have been far from unsupportable in their approach , when strength hath been received from above to encounter with them . and moreover it is in this case required , that we be frequent and steady in comparing these things with those which are eternal , both as unto the misery , which we are freed from , and that blessedness which is prepared for us . but i shall proceed no farther with these particulars . there is none of all the things we have insisted on , neither the resignation of a departing soul into the hand of god , nor a willingness to lay down this flesh in the dust , nor a readiness to comply with the will of god , as to the times and seasons , or the way and manner of the approach of death , that can be attained unto , without a prospect of that glory that shall give us a new state far more excellent than what we here leave or depart from . this we cannot have , whatever we pretend , unless we have some present views of the glory of christ. an apprehension of the future manifestation of it in heaven , will not relieve us , if here we know not what it is , and wherein it doth consist ; if we have not some previous discovery of it in this life . this is that which will make all things easie and pleasant unto us , even death it self , as it is a means to bring us unto its full enjoyment . other great and glorious advantages which may be obtained in the diligent discharge of the duty here proposed , might be insisted on ; but that the things themselves discoursed of will evidently discover , and direct us unto the spring and reasons of them : besides , weakness , weariness , and the near approaches of death do call me off from any further labour in this kind . john xvii . . father , i will that they also whom thou hast given me , be with me where i am : that they may behold my glory which thou hast given me . the high priest under the law when he was to enter into the holy place on the solemn day of atonement , was to take both his hands full of sweet incense from the golden table of incense , to carry along with him in his entrance . he had also a censer filled with fire , that was taken from the altar of burnt-offerings , where atonement was made for sin with blood. upon his actual entrance through the vail , he put the incense on the fire in the censer , until the cloud of it's smoak covered the ark , and the mercy seat. see levit. . , . and the end hereof was to present unto god , in the behalf of the people , a sweet smelling savour from the sacrifice of propitiation . see the declaration of these things in our exposition of heb. th . in answer unto this mystical type , the great high-priest of the church , our lord jesus christ , being to enter into the holy place not made with hands , did by the glorious prayer recorded in this chapter , influenced from the blood of his sacrifice , fill the heavens above , the glorious place of god's residence , with a cloud of incense , or the sweet perfume of his blessed intercession , typed by the incense offered by the high-priest of old . by the same eternal fire wherewith he offered himself a bloody sacrifice to make atonement for sin , he kindled in his most holy soul those desires for the application of all its benefits unto his church , which are here expressed , and wherein his intercession doth consist . it is only one passage in the verse above named , that at present i design an enquiry into . and this is the subject matter of what the lord christ here desires in the behalf of those given him by the father ; namely , that they may behold his glory . it is evident , that in this prayer the lord christ hath respect unto his own glory , and the manifestation of it , which he had in the entrance asked of the father , ver . , . but in this place he hath not so much respect unto it as his own , as unto the advantage , benefit , satisfaction and blessedness of his disciples , in the beholding of it . for these things were the end of all that mediatory glory which was given unto him . so joseph charged his brethren , when he had revealed himself unto them , that they should tell his father of all his glory in egypt , gen. . . this he did , not for an ostentation of his own glory , but for the satisfaction which he knew his father would take in the knowledge of it . and such a manifestation of his glory unto his disciples doth the lord christ here desire , as might fill them with blessed satisfaction for evermore . this alone which is here prayed for , will give them such satisfaction , and nothing else . the hearts of belivers are like the needle touched by the load-stone , which cannot rest until it comes to the point whereunto by the secret vertue of it , it is directed . for being once touched by the love of christ , receiving therein an impression of secret ineffable vertue , they will ever be in motion , and restless , until they come unto him , and behold his glory . that soul which can be satisfied without it , that cannot be eternally satisfied with it , is not partaker of the efficacy of his intercession . i shall lay the foundation of the ensuing meditations in this one assertion , namely , that one of the greatest priviledges and advancements of believers , both in this world , and unto eternity , consists in their beholding the glory of christ . this therefore he desires for them in this solemn intercession , as the complement of all his other requests in their behalf ; that they may behold my glory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that they may see , view , behold or contemplate on my glory . the reasons why i assign not this glorious priviledge only unto the heavenly state , which is principally respected in this place , but apply it unto the state of believers in this world also , with their duties and priviledges therein , shall be immediately declared . all unbelievers do in their heart call christ ichabod ; where is the glory ? they see neither form nor comeliness in him , that he should be desired . they look on him as michael saul's daughter did on david dancing before the ark , when she despised him in her heart . they do not indeed ( many of them ) call jesus anathema , but cry , hail master , and then crucifie him . hence have we so many cursed opinions advanced in derogation unto his glory , some of them really destructive of all that is truly so ; yea denying the only lord that bought us , and substituting a false christ in his room . and others there are who express their slight thoughts of him and his glory , by bold irreverent enquiries , of what use his person is in our religion ; as though there were any thing in our religion , that hath either reality , substance , or truth , but by vertue of its relation thereunto . and by their answers , they bring their own enquiries yet nearer unto the borders of blasphemy . never was there an age since the name of christians was known upon the earth , wherein there was such a direct opposition made unto the person and glory of christ , as there is in that wherein we live . there were indeed in the first times of the church , swarms of proud , doting , brainsick persons , who vented many foolish imaginations about him , which issued at length in arianism , in whose ruines they were buried . the gates of hell in them , prevailed not against the rock on which the church is built . but as it was said of caesar , solus accessie sobrius , ad perdendam rempublicam ; he alone went soberly about the destruction of the commonwealth ; so we now have great numbers who oppose the person and glory of christ , under a pretence of sobriety of reason , as they vainly plead . yea , the disbelief of the mysteries of the trinity , and the incarnation of the son of god , the sole foundation of christian religion , is so diffused in the world , as that it hath almost devoured the power and vitals of it . and not a few , who dare not yet express their minds , do give broad intimations of their intentions and good will towards him , in making them the object of their scorn and reproach , who desire to know nothing but him , and him crucified . god in his appointed time will effectually vindicate his honour and glory , from the vain attempts of men of corrupt minds against them . in the mean time , it is the duty of all those who love the lord jesus in sincerity , to give testimony in a peculiar manner unto this divine person and glory , according unto their several capacities , because of the opposition that is made against them . i have thought my self on many accounts obliged to cast my mite into this treasury . and i have chosen so to do , not in a way of controversie ( which formerly i have engaged in ) but so , as together with the vindication of the truth , to promote the strengthning of the faith of true believers , their edification in the knowledge of it ; and to express the experience which they have , or may have of the power and reality of these things . that which at present i design to demonstrate is , that the beholding of the glory of christ , is one of the greatest priviledges and advancements that believers are capable of in this world , or that which is to come . it is that whereby they are first gradually conformed unto it , and then fixed in the eternal enjoyment of it . for here in this life , beholding his glory , they are changed or transformed into the likeness of it , cor. . . and hereafter , they shall be for ever like unto him , because they shall see him as he is , joh. . , . hereon do our present comforts , and future blessedness depend . this is the life and reward of our souls . he that hath seen him hath seen the father also ; joh. . . for we discern the light of the knowledge of god , only in the face of jesus christ , cor. . . there are therefore , two ways or degrees of beholding the glory of christ , which are constantly distinguished in the scripture . the one is by faith in this world , which is the evidence of things not seen . the other is by sight , or immediate vision in eternity , cor. . . we walk by faith and not by sight . we do so whilst we are in this world , whilst we are present in the body , and absent from the lord , ver . . but we shall live and walk by sight hereafter . and it is the lord christ and his glory , which are immediate objects both of this faith and sight . for we here behold him darkly in a glass ( that is by faith ) but we shall see him face to face ; ( by immediate vision ) now we know him in part : but then we shall know him as we are known , cor. . . what is the difference between these two ways of beholding the glory of christ , shall be afterwards declared . it is the first way , namely by vision in the light of glory , that is principally included in that prayer of our blessed saviour , that his disciples may be where he is , to behold his glory . but , i shall not confine my enquiry thereunto ; nor doth our lord jesus exclude from his desire , that sight of his glory which we have by faith in this world ; but prays for the perfection of it in heaven . it is therefore the first way , that in the first place i shall insist upon , and that for the reasons ensuing . . no man shall ever behold the glory of christ by sight hereafter , who doth not in some measure behold it by faith here in this world. grace is a necessary preparation for glory , and faith for sight . where the subject , the soul , is not previously seasoned with grace and faith , it is not capable of glory , or vision . nay , persons not disposed hereby unto it , cannot desire it , whatever they pretend ; they only deceive their own souls , in supposing that so they do . most men will say with confidence , living and dying , that they desire to be with christ , and to behold his glory ; but they can give no reason , why they should desire any such thing ; only they think it somewhat that is better than to be in that evil condition which otherwise they must be cast into for ever , when they can be here no more . if a man pretend himself to be enamoured on , or greatly to desire what he never saw , nor was ever represented unto him , he doth but dote on his own imaginations . and the pretended desires of many , to behold the glory of christ in heaven , who have no view of it by faith whilst they are here in this world , are nothing but self-deceiving imaginations . so do the papists delude themselves . their carnal affections are excited by their outward senses , to delight in images of christ , in his sufferings , his resurrection , and glory above . hereon they satisfie themselves , that they behold the glory of christ himself , and that with love and great delight . but whereas there is not the least true representation made of the lord christ , or his glory , in these things , that being confined absolutely unto the gospel alone , and this way of attempting it being laid under a severe interdict , they do but sport themselves with their own deceivings . the apostle tells us concerning himself , and other believers , when the lord christ was present , and conversed with them in the days of his flesh , that they saw his glory , the glory as of the only begotten of the father , full of grace and truth . joh. . . and we may enquire , what was this glory of christ , which they so saw , and by what means they obtained a prospect of it ? for ( . ) it was not the glory of his outward condition , as we behold the glory and grandeur of the kings and potentates of the earth ; for he made himself of no reputation , but being in the form of a servant , he walked in the condition of a man of low degree . the secular grandeur of his pretended vicar , makes no representation of that glory of his , which his disciples saw . he kept no court , nor house of entertainment , nor ( though he made all things ) had of his own where to lay his head. nor . was it with respect to the outward form of the flesh which he was made , wherein he took our nature on him , as we see the glory of a comely or beautiful person ; for he had therein neither form nor comeliness , that he should be desired , his visage was so marred more than any man , and his form more than the sons of men , isa. . . chap. . , . all things appeared in him as became a man of sorrows . nor . was it absolutely the eternal essential glory of his divine nature , that is intended . for this no man can see in this world. what we shall attain in a view thereof hereafter , we know not . but . it was his glory , as he was full of grace and truth . they saw the glory of his person and his office in the administration of grace and truth and how , or by what means did they see this glory of christ ? it was by faith , and no otherwise . for this priviledge was granted unto them only who received him , and believed on his name , ver . . this was that glory which the baptist saw , when upon his coming unto him he said unto all that were present , behold the lamb of god which taketh away the sin of the world , joh. . , , , , . wherefore let no man deceive himself : he that hath no sight of the glory of christ here , shall never have any of it hereafter unto his advantage . it is not therefore unto edification , to discourse of beholding the glory of christ in heaven by vision , until we go through a tryal , whether we see any thing of it in this world by faith or no. ly . the beholding of christ in glory , is that which in it self is too high , illustrious , and marvellous for us in our present condition . it hath a splendor and glory too great for our present spiritual visible faculty ; as the direct , immediate sight of the sun darkens our sight , and doth not relieve or strengthen it at all . wherefore we have no way to take into our minds any true spiritual apprehensions of the nature of immediate vision , or what it is to see the glory of christ in heaven , but by that view which we have by faith in this life of the same glory . whatever otherwise falls into our minds , is but conjecture and imagination ; such as are the contemplations of most about heavenly things . i have seen and read somewhat of the writings of of learned men , concerning the state of future glory ; some of them are filled with excellent notions of truth , and elegancy of speech , whereby they cannot but much affect the minds of them who duely consider what they say . but i know not well whence it comes to pass , many complain , that in reading of such discourses they are like a man who behold his natural face in a glass , and immediately forgets what manner of man he was ; as one of old complained to the same purpose upon his perusal of plato's contemplations about the immortality of the soul. the things spoken do not abide , nor incorporate with our minds . they please and refresh for a little while , like a showre of rain in a dry season , that soaketh not unto the roots of things ; the power of them doth not enter into us . is it not all from hence , that their notions of future things are not enduced out of the experience which we have of the beginnings of them in this world ; without which , they can make no permanent aboad in our minds , nor continue any influence upon our affections ? yea , the soul is disturbed , not edified , in all contemplations of future glory , when things are proposed unto it , whereof in this life it hath neither foretaste , sense , experience , nor evidence . no man ought to look for any thing in heaven , but what one way or other he hath some experience of in this life . if men were fully perswaded hereof , they would be , it may be , more in the exercise of faith and love about heavenly things , than for the most part they are . at present they know not what they enjoy , and they look for they know not what . hence is it , that men utterly strangers unto all experience of the beginning of glory in themselves as an effect of faith , have filled their divine worship with images , pictures , and musick , to represent unto themselves somewhat of that glory which they fancy to be above . for into that which is truly so , they have no prospect , nor can have ; because they have no experience of its power in themselves ; nor do they taste of its goodness by any of its first-fruits in their own minds . wherefore by that view alone , and not otherwise , which we have of the glory of christ by faith here in this world , we may attain such blessed conceptions of our beholding his glory above by immediate vision , as shall draw out our hearts unto the admiration of it , and desires of its full enjoyment . . herein then our present edification is principally concerned . for in this present beholding of the glory of christ , the life and power of faith are most eminently acted . and from this exercise of faith , doth love unto christ principally , if not solely arise and spring . if therefore we desire to have faith in its vigor , or love in its power , giving rest , complacency , and satisfaction unto our own souls , we are to seek for them in the diligent discharge of this duty ; elsewhere they will not be found . herein would i live ; herein would i dye ; hereon would i dwell in my thoughts and affections , to the withering and consumption of all the painted beauties of this world , unto the crucifying all things here below , until they become unto me a dead and deformed thing , no way meet for affectionate embraces . for these , and the like reasons , i shall first enquire into our beholding of the glory of christ in this world by faith ; and therein endeavour to lead the souls of them that believe , into the more retired walks of faith , love , and holy meditation , whereby the king is held in his gatleries . cant. . . but because there is no benefit in , nor advantage by the contemplation of this sacred truth , but what consists in an improvement of the practice of the duty declared in it , namely , the constant beholding of the glory of christ by faith : i shall for the promotion of it , premise some few advantages which we may have thereby . . we shall hereby be made fit and meet for heaven . every man is not so , who desires it , and hopes for it . for some are not only unworthy of it , and excluded from it by reason of sin ; but they are unmeet for it , and incapable of any advantage by it . all men indeed think themselves fit enough for glory ( what should hinder them ? ) if they could attain it . but it is because they know not what it is . men shall not be clothed with glory , as it were , whether they will or no. it is to be received in that exercise of the faculties of their souls , which such persons have no ability for . musick hath no pleasure in it , unto them that cannot hear ; nor the most beautiful colours unto them that cannot see . it would be no benefit unto a fish to take him from the bottom of the ocean , filled with cold and darkness , and to place him under the beams of the sun. for he is no way meet to receive any refreshment thereby . heaven it self would not be more advantagious unto persons not renewed by the spirit of grace in this life . hence the apostle gives thanks unto the father , who hath made us meet to be partakers of the inheritance of the saints in light , col. . . indeed the beginning here , and the fulness of glory hereafter , are communicated unto believers by an almighty act of the will and grace of god. but yet he hath ordained ways and means whereby they may be made meet receptive subjects of the glory so to be communicated unto them . that this way and means is by the beholding of the glory of christ by faith , shall be fully declared in our progress . this therefore should excite us unto this duty ; for all our present glory consists in our preparation for future glory . . no man can by faith take a real view of this glory , but vertue will proceed from it in a transforming power , to change him into the same image . cor. . . how this is done , and how we become like unto christ , by beholding his glory , shall be fully declared in our progress . . the constant contemplation of the glory of christ , will give rest , satisfaction , and complacency unto the souls of them who are exercised therein . our minds are apt to be filled with a multitude of perplexed thoughts , fears , cares , dangers , distresses , passions , and lusts , do make various impressions on the minds of men , filling them with disorder , darkness , and confusion . but where the soul is fixed in its thoughts and contemplations on this glorious object , it will be brought into , and kept in an holy , serene , spiritual frame . for to be spiritually minded , is life and peace . and this it doth , by taking off our hearts , from all undue regard unto all things below , in comparison of the great worth , beauty , and glory of what we are conversant withal . see phil. . , , , , . a defect herein makes many of us strangers unto an heavenly life ; and to live beneath the spiritual refreshments and satisfactions that the gospel doth tender unto us . . the sight of the glory of christ , is the spring and cause of our everlasting blessedness . we shall be ever with the lord , thes. . . or , be with christ , which is best of all , phil. . . for there shall we behold his glory , joh. . . and by seeing him as he is , we skall be made like him , joh. . . which is our everlasting blessedness . the enjoyment of god by sight , is commonly called the beatifical vision ; and it is the sole fountain of all the actings of our souls in the state of blessedness , which the old philosophers knew nothing of ; neither do we know distinctly what they are , or what is this sight of god. howbeit , this we know , that god in his immense essence is invisible unto our corporeal eyes , and will be so to eternity ; as also incomprehensible unto our minds . for nothing can perfectly comprehend that which is infinite , but what is it self infinite . wherefore the blessed and blessing sight which we shall have of god , will be always in the face of jesus christ. therein will that manifestation of the glory of god in his infinite perfections , and all their blessed operations , so 〈…〉 souls , as shall immediately fill us with peace , rest , and glory . these things we here admire , but cannot comprehend . we know not well what we say , when we speak of them : yet is there in true belivers a fore-sight , and fore-taste of this glorious condition . there enters sometimes by the word and spirit into their hearts such a sense of the uncreated glory of god , shining forth in christ , as affects and satiates their souls with ineffable joy. hence ariseth that peace of god which is above all understanding , keeping our hearts and minds through jesus christ. phil. . . christ in believers the hope of glory , gives them to taste of the first fruits of it ; yea , sometimes to bath their souls in the fountain of life , and to drink of the rivers of pleasure that are at his right hand . where any are utterly unacquainted with these things , they are carnal , yea , blind , and seeing nothing afar off . these enjoyments indeed are rare , and for the most part of short continuance . rara hora , brevis mora . but it is from our own sloth and darkness that we do not enjoy more visits of this grace ; and that the dawnings of glory do not more shine on our souls . such things as these may excite us to diligence in the duty proposed unto us . and i shall enquire . . what is that glory of christ , which we do , or may behold by faith ? . how do we behold it ? . wherein our doing so differs from immediate vision in heaven . and in the whole we shall endeavour an answer unto the enquiry made unto the spouse , by the daughters of jerusalem . cant. . . what is thy beloved more than another beloved , thou fairest among women ? what is thy beloved more than another beloved , that thou dost so charge us ? chap. ii. the glory of the person of christ , as the only representative of god unto the church . the glory of christ , is the glory of the person of christ. so he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , joh. . . that glory which is mine , belongeth to me , unto my person . the person of christ may be considered two ways . . absolutely in it self . . in the susception and discharge of his office , with what ensued thereon . his glory on these distinct accounts , is distinct and different ; but all equally his own . how in both respects we may behold it by faith , is that which we enquire into . the first thing wherein we may behold the glory of the person of christ , god and man , which was given him of his father , consists in the representation of the nature of god , and of the divine person of the father , unto the church in him ; for we behold the glory of god in the face of jesus christ , cor. . . otherwise we know it not , we see it not , we see nothing of it : that is the way of seeing and knowing god , declared in the scripture , as our duty and blessedness . the glory of god comprehends both the holy properties of his nature , and the counsels of his will ; and the light of the knowledge of these things , we have only in the face or person of jesus christ. whatever obscure imperfect notions we may have of them otherways , we cannot have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of the illuminating , iradiating knowledge of the glory of god , which may enlighten 〈…〉 fie our hearts , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the face or person of jesus christ ; for he is the image of god , cor. . . the brightness of the fathers glory , and the express image of his person , heb. . . the image of the invisible god , col. . . i do here only mention these things , because i have handled them at large in my discourse of the mistery of godliness , or the person of christ ; whereunto i refer the readers for their full declaration and vindication . herein is he glorious , in that he is the great representative of the nature of god , and his will unto us , which without him would have been eternally hid from us , or been invisible unto us ; we should never have seen god at any time , here nor hereafter , joh. . . in his divine person absolutely considered , he is the essential image of god , even the father : he is in the father , and the father in him , in the unity of the same divine essence , joh. . . now he is with the father , john . . in the distinction of his person , so is he his essential image , col. . . heb. . . in his incarnation he becomes the representative image of god unto the church , cor. . . without whom our understandings can make no such approach unto the divine excellencies , but that god continues to be unto us , what he is in himself , the invisible god. in the face of jesus christ , we see his glory . this is the original glory of christ given him by his father , and which by faith we may behold : he , and he alone declares , represents and makes known unto angels and men , the essential glory of the invisible god , his attributes and his will , without which , a perpetual comparative darkness would have been on the whole creation , especially that part of it here below . this is the foundation of our religion , the rock whereon the church is built , the ground of all our hopes of salvation , of life and immortality : all is resolved into this ; namely , the representation that is made of the nature and will of god , in the person and office of christ : if this fail us , we are lost for ever ; if this rock stand firm , the church is safe here , and shall be triumphant hereafter . herein then is the lord christ exceedingly glorious . those who cannot behold this glory of his by faith , namely , as he is the great divine ordinance to represent god unto us , they know him not . in their worship of him , they worship but an image of their own devising . yea , in the ignorance and neglect hereof consists the formal nature of unbelief , even that which is inevitably ruinous unto the souls of men. he that discerns not the representation of the glory of god in the person of christ unto the souls of men , is an unbeliever . such was the state of the unbelieving jews and gentiles of old ; they did not , they would not , they could not behold the glory of god in him , nor how he did represent him . that this was both the cause , and the formal nature of their unbelief , the apostle declares at large , cor. . , , , , . not to see the wisdom of god , and the power of god , and consequently all the other holy properties of his nature in christ , is to be an unbeliever . the essence of faith consists in a due ascriptio of glory to god , rom. . . this we cannot attain unto without the manifestation of those divine excellencies unto us , wherein he is glorious . this is done in christ alone , so as that we may glorifie god in a saving and acceptable manner . he who discerns not the glory of divine wisdom , power , goodness , love and grace , in the person and office of christ , with the way of the salvation of sinners by him , is an unbeliever . hence the great design of the devil 〈…〉 beginning of the preaching of the gospel , was to blind the eyes of men , and fill their minds with prejudices , that they might not behold this glory of his ; so the apostle gives an account of his success in this design , cor. . , . if our gospel be hid , it is hid unto them that are lost , in whom the god of this world hath blinded the minds of them that believe not , lest the light of the glorious gospel of christ , who is the image of god , should shine unto them . by various ways and methods of deceit , to secure the reputation he had got , of being god of this world , by pretences and appearances of supernatural power and wisdom , he laboured to blind the eyes of men with prejudices against that glorious light of the gospel , which proposed the lord christ as the only image of god. this blindness , this darkness is cured in them that believe , by the mighty power of god ; for god who commanded the light to shine out of darkness , hath irradiated our hearts with the knowledge of the glory of god in the face of jesus christ , v. . wherein true , saving faith doth consist . under this darkness perished the unbelieving world of jews and gentiles ; and such is the present condition of all by whom the divine person of christ is denied ; for no mere creature can ever make a perfect representation of god unto us . but we must a little further enquire into this mystery . since men fell from god by sin , it is no small part of their misery and punishment , that they are covered with thick darkness and ignorance of the nature of god. they know him not , they have not seen him at any time . hence is that promise to the church in christ , isa. . , . for behold the darkness shall cover the earth , and gross darkness the people : but the lord shall arise upon thee , and his glory shall be seen upon thee . the antient philosophers made great enquiries into , and obtained many notions of the divine being , its existence 〈…〉 and these notions they adorned with great elegancy of speech , to allure others unto the admiration of them . hereon they boasted themselves to be the only wise men in the world , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they boasted that they were the wise : but we must abide in the judgement of the apostles , concerning them in their enquiries : he assures us , that the world in its wisdom , that is , these wise men in it by their wisdom knew not god , cor. . . and he calls the authors of their best notions atheists , or men without god in the word , ephes. . . for , . they had no certain guide , rule , nor light , which being attended unto , might lead them infallibly into the knowledge of the divine nature : all they had of this kind , was their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their reasonings or imaginations , whereby they commenced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great disputers of the world ; but in them they waxed vain , and their foolish heart was darkned , rom. . . they did at best but endeavour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to feel after god , as men do in the dark , after what they cannot clearly discern , acts . . among others , cicero's book de natura deorum , gives us an exact account of the intention of the apostle in that expression . and it is at this day not want of wit , but hatred of the mysteries of our religion , which makes so many prone to forgo all supernatural revelation , and to betake themselves unto a religion declared , as they suppose , by reason , and the light of nature ; like bats and owls , who being not able to bear the light of the sun , betake themselves unto the twi-light , to the dawnings of light and darkness . . whatever they did attain , as unto rational notions about things invisible and incomprehensible , yet could they never deliver themselves from such principles and practises in idolatry and all manner of flagitious sins , as that they could be of any benefit 〈…〉 so effectually demonstrated by the apostle in the first chapter of the epistle to the romans , as that we need not to insist upon it . men may talk what they please of a light within them , or of the power of reason , to conduct them unto that knowledge of god , whereby they may live unto him : but if they had nothing else , if they did not boast themselves of that light , which hath its foundation and original in divine revelation alone , they would not excel them , who in the best management of their own reasonings , knew not god , but waxed vain in their imaginations . with respect unto this universal darkness , that is , ignorance of god , with horrid confusion accompanying it in the minds of men , christ is called , and is , the light of men , the light of the world , because in and by him alone this darkness is dispelled , as he is the son of righteousness . . this darkness in the minds of men , this ignorance of god , his nature and his will , was the original of all evil unto the world , and yet continues so to be . for , . hereon did satan erect his kingdom and throne , obtaining in his design until he bare himself as the god of this world , and was so esteemed by the most . he exalted himself by vertue of this darkness ( as he is the prince of darkness , ) into the place and room of god , as the object of the religious worship of men. for the things which the gentiles sacrificed , they sacrificed unto devils , and not to god , cor. . . levit. . . chap. . . psal. . . gal. . . this is the territory of satan ; yea , the power and scepter of his kingdom in the minds of the children of disobedience . hereby he maintains his dominion unto this day in many and great 〈◊〉 , and with individual persons innumerable . . this is the spring of all wickedness and confusion among men themselves . hence arose that flood of abominations in the old world , which god took away with a flood of desolation : hence were the sins of sodom and gomorrah , which he revenged with fire from heaven . in brief : all the rage , blood , confusion , desolations , cruelties , oppressions , villanies , which the world hath been , and is filled withal , whereby the souls of men have been , and are flouded into eternal destruction , have all arisen from this corrupt fountain of the ignorance of god. . of such as those described , we are the posterity and off-spring . our fore-fathers in this nation , were given up unto as brutish a service of the devil , as any nation under the sun. it is therefore an effect of infinite mercy , that the day hath dawned on us , poor gentiles , and that the day-spring from on high hath visited us . see the glory of this grace expressed , ephes. . , , , , , . god might have left us to perish in the blindness and ignorance of our fore-fathers ; but of his own accord , and by his own powerful grace alone , he hath translated us out of darkness into his marvellous light . but alas ! the horrible ingratitude of men , for the glorious light of the gospel , and the abuse of it , will issue in a sore revenge . god was known under the old testament , by the revelation of his word , and the institution of his worship . this was the glory and priviledge of israel , as the psalmist declares , psal. . , . he sheweth his word unto jacob , his statutes and his judgments unto israel ; he hath not dealt so with any nation , the church then knew him ; yet so as that they had an apprehension that he dwelt in thick darkness , where they could not have any clear views of him , exod. . . deut. . . king. 〈…〉 . chron. . . and the reason why god so represented himself in darkness unto them , was to instruct them in their imperfect state , wherein they could not comprehend that glory which should afterwards be revealed . for as he is now made known in christ , we see that he is light , and in him there is no darkness at all . . hitherto darkness in general covered the earth , and gross darkness the people , as unto the knowledge of god ; only there was a twilight in the church . the day did not yet dawn , the shadows did not flee away , nor the day-star shine in the hearts of men . but when the son of righteousness did arise in his strength and beauty , when the son of god appeared in the flesh , and in the discharge of his office ; god himself , as unto his being , and manner of existence in three distinct persons , with all the glorious properties of the divine nature , were illustriously manifested unto them that did believe , and the light of the knowledge of them dispelled all the shadows that were in the church , and shone into the darkness which was in the world , so as that none continued ignorant of god , but those who would not see ; see job . , , , . cor. . , . herein is the lord christ glorious . and this is that which i shall now speak unto ; namely , how we may behold the glory of christ in the representation and revelation that is made of god and his glory , in his person and office , unto all that do believe . for it is not so much the declaration of the nature of the things themselves , wherein the glory of christ doth consist , as our way and duty , in the beholding of them , which at present is designed . he calls unto us , saying , behold me , look unto me , and be saved , isa. . . what is it that we see in christ ? what do we behold in him ? he asketh that question concerning his church , what will ye see in the shulamite ? whereto he answers , as it were the company of two armies , cant. . . or the two churches of the old and new testament , in order and beauty . we may enquire , what shall we , what do we see in him ? do we see him as the image of the invisible god , representing him , his nature , properties , and will unto us ? do we see him as the character , the express image of the person of the father , so as that we have no need of philip's request , lord , shew us the father , because having seen him , we have seen the father also , john . . this is our first saving view of christ , the first instance of our beholding his glory by faith . so to see him , as to see god in him , is to behold his glory ; for herein is he eternally glorious . and this is that glory whose view we ought to long for , and labour after . and if we see it not , we are yet in darkness ; yea , tho' we say we see , we are blind like others . so david longed and prayed for it , when yet he could behold it only in types and shadows , psal. . , . o god , thou art my god , early will i seek thee ; my soul thirsteth for thee , my flesh longeth for thee , to see thy power and thy glory , so as i have seen them in the sanctuary . for there was in the sanctuary an obscure representation of the glory of god in christ. how much more should we prize that view of it , which we may have with open face , tho' yet as in a glass ? cor. . . moses when he had seen the works of god , which were great and marvellous , yet found not himself satisfied therewith : wherefore after all , he prays that god would shew him his glory , exod. . . he knew that the ultimate rest , blessedness and satisfaction of the soul , is not in seeing the works of god , but the glory of god himself . therefore did he desire some immediate dawnings of it upon him in this world. i beseech thee shew me thy glory . and if we have right apprehensions of the future state of blessedness , we cannot but have the same desire of seeing more of his glory in this life . but the question is , how me may attain it ? if we are left unto our selves in this enquiry , if we have no other way for it , but the immediate fixing of our thoughts on the immensity of the divine nature , we must come every one to the conclusion that agur makes on the like consideration ; surely i am more brutish than any man , and have not the understanding of a man ; i neither learned wisdom , nor have the knowledge of the holy. who hath ascended up into heaven , or descended ? who hath gathered the wind in his fist ? who hath bound the waters in a garment ? who hath established all the ends of the earth ? what is his name , and what is his sons name , if thou canst tell , prov. . , , . it is in christ alone , that we may have a clear distinct view of the glory of god and his excellencies : for him , and him alone hath he appointed the representative of himself unto us : and we shall take an account hereof in one or two especial instances . . infinite wisdom is one of the most glorious properties of the divine nature : it is that which is directive of all the external works of god , wherein the glory of all the other excellencies of god is manifested ; wherefore the manifestation of the whole glory of god proceeds originally from infinite wisdom . but as job speaks , where shall this wisdom be found , and what is the place of understanding ? chap. . . can we by searching , find out god ? can we find out the almighty to perfection ? chap. . . as it is in it self an essential , eternal property of the divine nature , we can have no comprehension of it : we can but adore it in that infinite distance wherein we stand from god ; but in its operations and effects it may be discerned ; for they are designed of god for its manifestation . among these the most excellent is the contrivance of the great work of the salvation of the church ; so it is celebrated by the apostle , eph. . , , . to make all men see what is the fellowship of the mystery , which from the beginning of the world , hath been hid in god , who created all things by jesus christ , to the intent , that now unto the principalities and powers in heavenly places might be known by the church , the manifold wisdom of god. if we have any interest in god , if we have any hopes of blessedness in beholding of his glory unto eternity , we cannot but desire a view ( such as is attainable ) of this infinite manifold wisdom of god in this life . but it is in christ alone that we can discern any thing of it ; for him hath the father chosen and sealed to represent it unto us . all the treasures of this wisdom are hid , laid up , and laid out in him : herein lies the essence and form of faith. believers by it do see the wisdom of god in christ , in his person and office : christ the wisdom of god ; unbelievers see it not , as the apostle argues , cor. . , , . in beholding the glory of this infinite wisdom of god in christ , we behold his own glory also ; the glory given him of his father ; for this is his glory , that in and by him , and him alone the wisdom of god is manifested and represented unto us . when god appointed him as the great and only means of this end , he gave him honour and glory above the whole creation : for it is but little of divine wisdom which the works of it declare , in comparison of what is manifested in christ jesus . we no way deny or extenuate the manifestation that is made of the wisdom of god in the works of creation and providence . it is sufficient to detect the folly of atheism and and idolatry , and was designed of god unto that end . but it 's comparative insufficiency , with respect unto the rerepresentation of it in christ , as unto the ends of knowing god aright , and living unto him , the scripture doth abundantly attest . and the abuse of it was catholic , as the apostle declares , rom. . . &c. to see this wisdom clearly , is our wisdom ; and a due apprehension of it , fills the souls of believers with joy unspeakable , and full of glory . . we may also instance in the love of god. the apostle tells us , that god is love , joh. . . divine love is not to be considered only in its effects , but in its nature and essence ; and so it is god himself ; for god is love. and a blessed revelation this is of the divine nature : it casts out envy , hatred , malice , revenge , with all their fruits , in rage , fierceness , implacability , persecution , murther , into the territories of satan . they belong not unto god in his nature or actings ; for god is love. so the same apostle tells us , that he who slew his brother , was of the wicked one , joh. . . he was of the devil his father , and his works did he do . but the enquiry is as before ; how shall we have a view of this love , of god as love ? by what way or means shall we behold the glory of it ? it is hidden from all living , in god himself . the wise philosophers , who discoursed so much of the love of god , knew nothing of this , that god is love. the most of the natural notions of men about it are corrupt , and the best of them weak and imperfect . generally the thoughts of men about it , are , that he is of a facile and easie nature , one that they may make bold withal in all their occasions , as the psalmist declares , psal. . . and whereas it must be learned in its effects , operations and divine ways of its manifestation , those who know not christ , know nothing of them ; and many things in providence do interpose to hinder our view of this love ; for although that indeed god is love , yet his wrath is revealed from heaven against the ungodliness of men : as all things at this day are filled with evidences of his anger and displeasure : how then shall we know , wherein shall we behold the glory of god in this , that he is love ? the apostle declares it in the next words , ver . . herein was manifest the love of god towards us , because god sent his only begotten son into the world , that we might live through him . this is the only evidence given us that god is love. hereby alone is the divine nature as such made known unto us ; namely in the mission , person , and office of the son of god ; without this all is in darkness as unto the true nature and supream operation of this divine love. herein do we behold the glory of christ himself , even in this life . this glory was given him of the father : namely , that he now should declare and evidence that god is love ; and he did so , that in all things he might have the preheminence . herein we may see how excellent , how beautiful , how glorious and desirable he is , seeing in him alone we have a due representation of god as he is love , which is the most joyful sight of god that any creature can obtain . he who beholds not the glory of christ herein , is utterly ignorant of those heavenly mysteries ; he knoweth neither god nor christ ; he hath neither the father nor the son. he knows not god , because he knows not the holy properties of his nature in the principal way designed by infinite wisdom for their manifestation ; he knows not christ , because he sees not the glory of god in him . wherefore whatever notions men may have from the light of nature , or from the works of providence , that there is love in god , however they may adorn them in elegant affecting expressions : yet from them no man can know that god is love , in the revelation hereof christ hath the preeminence ; nor can any man comprehend any thing of it aright but in him . it is that which the whole light of the creation cannot discover ; for it is the spring and center of the mystery of godliness . these things are of the deep things of god , such as belong unto that wisdom of god in a mystery , which they that are carnal cannot receive , as the apostle testifies , cor. . . but the meanest believer who lives in the exercise of faith , may have an understanding of them so far as is needful unto his love and obedience . the sum of the whole is this ; if you would behold the glory of christ , as the great means of your sanctification and consolation , as the only preparation for the beholding of his glory in eternal blessedness : consider what of god is made known and represented unto you in him , wherein god purposed and designed to glorifie himself in him : now this is all that may be known of god in a saving manner ; especially his wisdom , his love , his goodness , grace and mercy , whereon the life of our souls doth depend ; and the lord christ being appointed the only way and means hereof , how exceeding glorious must he be in the eyes of them that do believe ! these things being premised , i shall close this first consideration of that glory of christ which we behold by faith in this world , with some such observations , as may excite us unto the practise of this great duty , and improvement of this great priviledge ; the greatest which on this side heaven we can be made partakers of . there are some who regard not these things at all , but rather despise them . they never entertain any serious thoughts of obtaining a view of the glory of god in christ , which is to be unbelievers . they look on him as a teacher that came forth from god to reveal his will , and to teach us his worship : and so indeed he was : but this they say was the sole use of his person in religion , which is mahumetism . the manifestation of all the holy properties of the divine nature , with the representation of them unto angels above , and the church in this world , as he is the image of the invisible god , in the constitution of his person , and the discharge of his office , are things they regard not ; yea , they despise and scorn what is professed concerning them ; for pride and contempt of others were always the safest covert of ignorance ; otherwise it would seem strange , that men should openly boast of their own blindness . but these conceptions of mens minds are influenced by that unbelief of his divine person , which maketh havock of christianity at this day in the world. i speak of them , whose minds are better disposed towards heavenly things ; and unto them i say , wherefore do you love jesus christ ? for so you profess to do . wherefore do you trust in him ? wherefore do you honour him ? wherefore do you desire to be in heaven with him ? can you give a reason of this hope that is in you ? an account why you do all or any of these things ? if you cannot , all that you pretend towards him , is but fancy and imagination ; you fight uncertainly as men beating the air ; or is one of your reasons hereof , that in him you do by faith behold that glory of god , with the holy properties of his nature , and their principal operations , in order unto your own salvation and blessedness , which otherwise would have been eternally hid from you ? hereon is he precious unto them that do believe . let us therefore , as many as are spiritual , be thus minded . let us make use of this priviledge with rejoycing , and be found in the discharge of this duty with diligence : for thus to behold the glory of christ is both our priviledge and our duty . the duties of the law were a burthen and a yoke ; but those of the gospel are priviledges and advantages . it is a promise concerning the days of the new testament , that our eyes shall see the king in his beauty , isa. . . we shall behold the glory of christ in its lustre and excellency : what is this beauty of the king of saints ? is it not , that god is in him , and he is the great representative of his glory unto us ? wherefore in the contemplation of this glory consists the principal exercise of faith : and who can declare the glory of this priviledge , that we who are born in darkness , and deserved to be cast out into utter darkness , should be translated into this marvellous light of the knowledge of the glory of god in the face of jesus christ. what are all the stained glories , the fading beauties of this world ? of all that the devil shewed our saviour from the mount ? what are they in comparison of one view of the glory of god represented in christ , and of the glory of christ as his great representative ? the most pernicious effect of unbelief under the preaching of the gospel is , that together with an influence of power from satan , it blinds the eyes of mens minds , that they should not see this glory of christ , whereon they perish eternally , cor. . , . but the most of those who at this day are called christians are strangers unto this duty : our lord jesus christ told the pharisees , that notwithstanding all their boasting of the knowledge of god , they had not heard his voice at any time , nor seen his shape ; that is as moses did . they had no real acquaintance with him , they had no spiritual view of his glory ; and so it is amongst our selves . notwithstanding the general profession that is of the knowledge of christ , they are but few who thus behold his glory ; and therefore few who are transformed into his image and likeness . some men speak much of the imitation of christ , and following of his example ; and it were well if we could see more of it really in effect . but no man shall ever become like unto him , by bare imitation of his actions , without that view or intuition of his glory which alone is accompanied with a transforming power to change them into the same image . the truth is , the best of us all are wofully defective in this duty , and many are discouraged from it , because a pretence of it in some hath degenerated into superstition : but we are loth at any time seriously to engage in it , and come with an unwilling kind of willingness , unto the exercise of our minds in it . thoughts of this glory of christ are too high for us , or too hard for us , such as we cannot long delight in ; we turn away from them with a kind of weariness ; yet are they of the same nature in general with our beholding of the glory of christ in heaven , wherein there shall be no weariness or satiety unto eternity . is not the cause of it , that we are unspiritual or carnal , having our thoughts and affections wonted to give entertainment unto other things ? for this is the principal cause of our unreadiness and incapacity to exercise our minds in and about the great mysteries of the gospel . cor. . , , . and it is so with us moreover , because we do not stir up our selves with watchfulness and diligence in continual actings of faith on this blessed object . this is that which keeps many of us at so low an ebb , as unto the powers of an heavenly life , and spiritual joys . did we abound in this duty , in this exercise of faith , our life in walking before god would be more sweet and pleasant unto us ; our spiritual light and strength would have a daily encrease ; we should more represent the glory of christ in our ways and walking , than usually we do ; and death it self would be most welcome unto us . the angels themselves desire to look into the things of the glory of christ , pet. . , . there is in them matter of enquiry and instruction for the most high and holy spirits in heaven . the manifold wisdom of god in them is made known unto principalities and powers in heavenly places by the church , ephes. . . and shall we neglect that which is the object of angelical diligence to enquire into ; especially considering that we are more than they concerned in it ? is christ then thus glorious in our eyes ? do we see the father in him , or by seeing of him ? do we sedulously , daily contemplate on the wisdom , love , grace , goodness , holiness , and righteousness of god , as revealing and manifesting themselves in him ? do we sufficiently consider , that the immediate vision of this glory in heaven will be our everlasting blessedness ? doth the imperfect view which we have of it here , encrease our desires after the perfect soght of it above ? with respect unto these enquiries , i shall briefly speak unto sundry sorts of men. some will say they understand not these things , nor any concernment of their own in them . if they are true , yet are they notions which they may safely be without the knowledge of ; for so far as they can discern , they have no influence on christian practice , or duties of morality . and the preaching of them doth but take off the minds of men from more necessary duties . but if the gospel be hid it is hid unto them that perish . and unto the objection i say : . nothing is more fully and clearly revealed in the gospel , than that unto us jesus christ is the image of the invisible god that he is the character of the person of the father , so as that in seeing him , we see the father also ; that we have the light of the knowledge of the glory of god in his face alone , as hath been proved . this is the principal fundamental mystery and truth of the gospel ; and which if it be not received , believed , owned , all other truths are useless unto our souls . to refer all the testimonies that are given hereunto , to the doctrine which he taught , in contradistinction unto his person , as acting in the discharge of his office , is antievangilical , antichristian , turning the whole gospel into a fable . . it is so , that the light of faith is given unto us principally to enable us to behold the glory of god in christ ; to contemplate on it , as unto all the ends of its manifestation . so is it expresly affirmed , cor. . . if we have not this light , as it is communicated by the power of god unto them that do believe , ephes. . , , . we must be strangers unto the whole mystery of the gospel , cor. . , . . that in the beholding of the glory of god in christ , we behold his glory also . for herein is he infinitely glorious above the whole creation , in that in and by him alone the glory of the invisible god is represented unto us . herein do our souls live . this is that whereby the image of god is renewed in us , and we are made like unto the first born . . this is so far from being unnecessary unto christian practice , and the sanctified duties of morality , that he knows not christ , he knows not the gospel , he knows not the faith of the catholick church , who imagins that they can be performed acceptably without it . yea , this is the root whence all other christian duties do spring , and whereon they grow , whereby they are distinguished from the works of heathens . he is no christian who believes not that faith in the person of christ is the spring of all evangelical obedience ; or who knows not that this faith respects the revelation of the glory of god in him . if these things are so , as they are the most important truths of the gospel , and whose denial overthrows the foundation of faith , and is ruinous to christian religion : certainly it is our duty to live in the constant exercise of faith with respect unto this glory of christ. and we have sufficient experience of what kind of morality the ignorance of it hath produced . others there are who may be some way strangers , but are no way enemies unto this mystery , and to the practical exercise of faith therein : unto such i shall tender the ensuing directions . . reckon in your minds , that this beholding of the glory of christ by beholding the glory of god , and all his holy properties in him , is the greatest priviledge whereof in this life we can be made partakers . the dawning of heaven is in it , and the first fruits of glory ; for this is life eternal to know the father , and whom he hath sent christ jesus , john . . unless you value it , unless you esteem it as such a priviledge , you will not enjoy it ; and that which is not valued according unto its worth , is despised . it is not enough to think it a priviledge , an advantage ; but it is to be valued above other things according unto its greatness and excellency . destruction and death say we have heard the fame of it with our ears . job . . and if we do no more , we shall die strangers unto it : we are to cry after this knowledge , and lift up our voice for this understanding , if we design to attain it . . as it is a great priviledge which requires a due valuation ; so it is a great mystery which requires much spiritual wisdom to the right understanding of it , and to direct in its practise , cor. . , . flesh and blood will not reveal it unto us , but we must be taught of god , to apprehend it , john . , . mat. . , . mere unsanctified reason will never enable us unto , nor guide us in the discovery of this duty . men are not so vain as to hope for skill and understanding in the mystery of a secular art or trade , without the diligent use of those means whereby it may be attained ; and shall we suppose that we may be furnished with spiritual skill and wisdom in this sacred mystery , without diligence in the use of the means appointed of god for the attaining of it ? the principal of them is fervent prayer . pray then with moses , that god would shew you this his glory ; pray with the apostle , that the eyes of your understandings may be enlightened to behold it ; pray that the god of our lord jesus christ , the father of glory , may give unto you the spirit of wisdom and revelation in the knowledge of him . fill your minds with spiritual thoughts and contrivances about them . slothful and lazy souls never obtain one view of this glory ; the lion in the way deters them from attempting it . being carnal , they abhor all diligence in the use of spiritual means , such as prayer and meditation on things unto them uneasie , unpleasing and difficult . unto others the way partakes of the nature of the end ; the means of obtaining a view of the glory of christ are of the same kind , of the same pleasantness , with that view it self in their proportion . . learn the use hereof from the actings of contrary vitious habits . when the minds of men are vehemently fixed on the pursuit of their lusts , they will be continually ruminating on the objects of them , and have a thousand contrivances about them , until their eyes become full of an adulteress and they cannot cease from sinning , as the apostle speaks . the objects of their lusts have framed and raised an image of themselves in their minds , and transformed them into their own likeness , is this the way of them who go down to the chambers of death ? do they thus frame their souls , and make them meet for destruction , until their words , gestures , actions , proclaim the frame of their minds unto all that look upon them ? and shall we be slothful and negligent in the contemplation of that glory which transforms our minds into its own likeness , so as that the eyes of our understandings shall be continually filled with it , until we see him and behold him continually , so as never to cease from the holy acts of delight in him , and love unto him ? . would we then behold the glory of god , as he manifesteth it in and by the holy properties of his nature , with their blessed operations and effects , without which we have nothing of the power of religion in us , whatever we pretend ; this alone is the way of it . go to the whole creation , and all things contained in it ; they can say no more , but we have heard the fame and report of these things , and what we have heard we declare ; but it is but a little portion of them that we are acquainted withal . the heavens indeed declare the glory of god , and the firmament sheweth his handy work. the invisible things of god are understood by the things that are made , even his eternal power and godhead . but comparatively , it is but little that we can hence learn of these things , as unto what we may behold of them in christ jesus . how blind herein was the best philosopher in comparison of the meanest of the apostles , yea , of him who is least in the kingdom of heaven ? but herein it is required , that we rest not in the notion of this truth , and a bare assent unto the doctrine of it . the affecting power of it upon our hearts , is that which we should aim at . wherein doth the blessedness of the saints above consist ? is it not herein , that they behold and see the glory of god in christ ? and what is the effect of it upon those blessed souls ? doth it not change them into the same image , or make them like unto christ ? doth it not fill and satiate them with joy , rest , delight , complacency and ineffable satisfaction ? do we expect , do we desire the same state of blessedness ? it is our present view of the glory of christ which is our initiation thereinto , if we are exercised in it , until we have an experience of its transforming power in our souls . these things are , it may be , of little use unto some . such as are babes in spiritual knowledge and understanding , either because they are carnal , cor. . , . or slothful in hearing , heb. . , , . are not capable of these divine mysteries . and therefore the apostle did in an especial manner declare this wisdom of god in a mystery unto them that were perfect , cor. . , . that is , who were more grown in spiritual knowledge , and had their senses exercised to discern good and evil. it is unto them who are exercised in the contemplation of invisible things , who delight to walk in the more retired paths of faith and love , to whom they are precious . some few inferences from the whole of what hath been declared , shall put a close to this part of our discourse . . the holy properties of the divine nature are not only represented unto our faith in christ as unto their own essential glory , but as they are in the exercise of their powers for the salvation of the church . in him do we behold the wisdom , goodness , love , grace , mercy and power of god acting themselves in the contrivance , constitution , and efficacious accomplishment of the great work of our redemption and salvation . this gives , as unto us , an unutterable lustre unto the native amiableness of the divine excellencies . the wisdom and love of god are in themselves infinitely glorious , infinitely amiable ; nothing can be added unto them , there can be no encrease of their essential glory . howbeit as they are eternally resident in the divine nature , and absolutely the same with it , we cannot so comprehend them , as to have an endearing satiating view of their glory : but as they are exerted in the work of the redemption and salvation of the church , as they are expressed , communicating their blessed effects unto the souls of them that do believe , which is done only in christ ; so the beams of their glory shine unto us with unspeakable refreshment and joy , cor. . . hence the apostle on the consideration of the actings of the holy properties of god in this blessed work , falls into that contemplation : o the depth of the riches both of the wisdom and knowledge of god! how unsearchable are his judgments , and his ways past finding out ! for who hath not known the mind of the lord , or who hath been his counsellor , or who hath first given unto him , and it shall be recompensed unto him again ? for of him , and through him , and to him are all things ; to whom be glory for ever , amen , rom : . , , , . . in and through christ we do believe in god , pet. . . this is the life of our souls . god himself in the infinite perfections of his divine nature , is the ultimate object of our faith , but he is not here the immediate object of it , but the divine way and means of the manifestation of himself and them unto us , are so . through christ we believe in god. by our belief in him , we come to place our faith ultimately in god himself ; and this we can no otherwise do , but by beholding the glory of god in him , as hath been declared . . this is the only way whereby we may attain the saving , sanctifying knowledge of god ; without this , every beam of divine light that shines on us , or gleans from without ( as the light shineth into darkness when the darkness comprehendeth it not , joh. . . ) every spark that ariseth from the remainders of the light of nature within , do rather amaze the minds of men , than lead them into the saving knowledge of god. so a glance of light in a dark night giving a transient view of various objects , and passing away , doth rather amaze , than direct a traveller , and leave him more exposed unto wandring than before . such were all those notions of the divine being and its excellencies , which those who boasted themselves to be wise among the heathen embraced and improved . they did but fluctuate in their minds , they did not transform them into the image and likeness of god , as the saving knowledge of him doth , col. . . so the apostle expresseth this truth ; where is the wise ? where is the scribe ? where is the disputer of this world ? hath not god made foolish the wisdom of this world ? for after that in the wisdom of god , the world by wisdom knew not god , it pleased god by the foolishness of preaching to save them that believe . for the jews require a sign , and the gentiles seek after wisdom ; but we preach christ crucified , unto the jews a stumbling-block , and unto the greeks foolishness ; but unto them that are called both jews and greeks , christ the power of god , and the wisdom of god , cor , . , , , , . after it was evident unto all , that the world , the wise , the studious , the contemplative part of it , in the wisdom of god , disposing them into that condition , wherein they were left unto themselves , in their own wisdom , their natural light and reason did not , could not come to the saving knowledge of god , but were puffed up into a contempt of the only way of the revelation of himself , as weakness and folly ; it pleased god then to manifest all their wisdom to be folly ; and to establish the only means of the knowledge of himself in christ jesus . chap. iii. the glory of christ in the mysterious constitution of his person . the second thing wherein we may behold the glory of christ given him of his father , is in the mysterious constitution of his person , as he is god and man in one and the same person . there are in him , in his one single , individual person , two distinct natures ; the one eternal , infinite , immense , almighty , the form and essence of god ; the other having a beginning in time , finite , limited , confined unto a certain place , which is our nature , which he took on him when he was made flesh , and dwelt among us . the declaration of the nature of this glory , is a part of my discourse of the person of christ , whereunto i refer the reader : my present design is of another nature . this is that glory whose beams are so illustrious , as that the blind world cannot bear the light and beauty of them . multitudes begin openly to deny this incarnation of the son of god , this personal union of god and man in their distinct natures . they deny that there is either glory or truth in it ; and it will ere long appear , it begins already to evidence it self what greater multitudes there are , who yet do not , who yet dare not openly reject the doctrine of it , who in truth believe it not , nor see any glory in it . howbeit this glory , is the glory of our religion , the glory of the church , the sole rock whereon it is built , the only spring of present grace , and future glory . this is that glory which the angels themselves desire to behold , the mystery whereof they bow down to look into , pet. . . so was their desire represented by the cherubims in the most holy place of the tabernacle ; for they were a shadow of the ministry of angels in the church . the ark and mercy seat were a type of christ in the discharge of his office ; and these cherubims were made standing over them , as being in heaven above ; but earnestly looking down upon them in a posture of reverence and adoration . so they did of old , and in their present contemplation of it consists no small part of their eternal blessedness . hereon depends the ruine of satan and his kingdom . his sin , so far as we can conceive , consisted of two parts ( . ) his pride against the person of the son of god , by whom he was created . for by him were all things created that are ( or were when first created ) in heaven , whether they be thrones or dominions , or principalities or powers , col. . . against him he lifted up himself , which was the beginning of his transgression . ( . ) envy against mankind made in the image of god , of the son of god the first-born . this compleated his sin ; nothing was now left whereon to act his pride and malice . unto his eternal confusion and ruine god in infinite wisdom unites both the natures he had sinned against , in the one person of the son , who was the first object of his pride and malice . hereby his destruction is attended with everlasting shame in the discovery of his folly , wherein he would have contended with infinite wisdom , as well as misery , by the powers of the two natures united in one person . here lies the foundation of the church . the foundation of the whole old creation was laid in an act of absolute soveraign power . hereby god hanged the earth upon nothing . but the foundation of the church is on this mysterious immoveable rock ; thou art christ , the son of the living god ; on the most intimate conjunction of the two natures , the divine and humane , in themselves infinitely distant , in the same person . we may name one place wherein it is gloriously represented unto us , isa. . . for unto us a child is born , unto us a son is given , and the government shall be on his shoulders ; and his name shall be called wonderful , counsellor , the mighty god , the everlasting father , the prince of peace . here must the whole church fall down and worship the author of this wonderful contrivance , and captivating their understandings unto the obedience of faith , humbly adore what they cannot comprehend . this was obscurly represented unto the church of old , exo. . , , , , . and the angel of the lord appeared unto him in a flame of fire out of the midst of a bush , and he looked , and behold the bush burned with fire , and the bush was not consumed . and moses said , i will now turn aside , and see this great sight , why the bush is not burnt . and when the lord saw that he turned aside to see , god called unto him out of the midst of the bush , and said , moses , moses ; and he said , here am i. and he said , draw not nigh hither , put of thy shooes from off thy feet , for the place whereon thou standest is holy ground . moreover he said , i am the god of thy fathers , the god of abraham , &c. this fire was a type or declaration of the presence of god in the person of the son. for with respect unto the father he is called an angel , the angel of the covenant ; but absolutely in himself , he was jehovah , the god of abraham , &c. and of his presence the fire was a proper representation . for in his nature , he is as a consuming fire ; and his present work was the delivery of the church out of a fiery tryal . this fire placed it self in a bush , where it burned , but the bush was not consumed . and although the continuance of the fire in the bush , was but for a short season , a present appearance ; yet thence was god said to dwell in the bush ; the good will of him that dwelt in the bush , deut. . . and this is so spoken , because the being of the fire in the bush for a season , was a type of him in whom the fulness of the godhead dwelt bodily , and that for ever , col. . . of him who was made flesh and dwelt among us , joh. . . the eternal fire of the divine nature dwells in the bush of our frail nature , yet is not consumed thereby . god thus dwells in this bush , with all his good will towards sinners . moses looked on this sight as a marvellous and wondrous thing . and if it were so in the type , what is it in the truth , substance and reality of it ? and by direction given unto him , to put off his shooes , we are taught to cast away all fleshly imaginations and carnal affections , that by pure acts of faith , we may behold this glory , the glory of the only begotten of the father . i design not here to insist on the explication , or confirmation of this glorious truth concerning the constitution of the person of christ in and by his incarnation . what i can comprehend , what i do believe concerning it , i have fully declared in a large peculiar treatise . here i take the truth it self as known , or as it may be thence learned . my present business is only to stir up the minds of believers unto a due contemplation of the glory of christ in the sacred mysterious constitution of his person , as god and man in one . so much as we abide herein , so much do we live by the faith of the son of god ; and god can by a spirit of wisdom and revelation open the eyes of our understandings , that we may behold this glory unto our ineffable consolation and joy. and unto the diligent discharge of our duty herein , i shall offer the ensuing directions . . let us get it fixed on our souls , and in our minds , that this glory of christ in the divine constitution of his person , is the best , the most noble , useful , beneficial object , that we can be conversant about in our thoughts , or or cleave unto in our affections . what are all other things in comparison of the knowledge of christ ? in the judgment of the great apostle , they are but loss and dung , phil. . , , . so they were to him , and if they are not so to us , we are carnal . what is the world , and what are the things thereof which most men spend their thoughts about , and fix their affections on ? the psalmist gives his judgment about them , in comparison of a view of this glory of christ , psal. . . many say , who will shew us any good ? who will give and help us to attain so much in and of this world , as will give rest and satisfaction unto our minds ? that is the good-enquired after . but , saith he , lord lift up the light of thy countenance upon us . the light of the glory of god in the face of christ jesus , is that satisfactory good alone , which i desire and seek after . the scripture reproacheth the vanity and folly of the minds of men , in that they spend their money for that which is not bread , and their labour for that which profiteth not . they ingage the vigor of their spirits about perishing things , when they have durable substance and riches proposed unto them . how do men for the most part exercise their minds ? what are they conversant about in their thoughts ? some by them make provision for the flesh , to fulfil it in the lusts thereof , as rom. . . they search about continually in their thoughts for objects suited unto their lusts and carnal affections , coyning , framing and stamping of them in their imaginations . they fix their eyes with delight on toads and serpents , with all noisome filthy objects ; refusing in the mean time , to behold the beauty and glory of the light of the sun. so is it with all that spend their thoughts about the objects of their sinful pleasures , refusing to look up after one view of this glory of christ. some keep their thoughts in continual exercise about the things of this world , as unto the advantages and emoluments which they expect from them . hereby are they transformed into the image of the world , becoming earthly , carnal and vain . is it because there is no god in israel that these applications are made unto the idol of ekron ? that there is no glory , no desirableness in christ for men to enquire after , and fix their minds upon ? oh the blindness , the darkness , the folly of poor sinners ? whom do they despise , and for what ? some of more refined parts and notional minds , do arise unto a sedulous meditation on the works of creation and providence . hence many excellent discourses on that subject , adorned with eloquence , are published among us . and a work this is worthy of our nature , and suited unto our rational capacities ; yea , the first end of our natural endowment with them . but in all these things there is no glory in comparison of what is proposed unto us in the mysterious constitution of the person of christ. the sun hath no glory , the moon and stars no beauty , the order and influence of the heavenly bodies , have no excellency in comparison of it . this is that which the psalmist designs to declare , psal. . o lord our lord , how excellent is thy name in all the earth ! who hast set thy glory above the heavens . when i consider thy heavens , the work of thy fingers , the moon and the stars which thou hast ordained ; what is man that thou are mindful of him , and the son of man that thou visitest him ? for thou hast made him a little lower than the angels , and hast crowned him with glory and honor ; thou hast made him to have dominion over the work of thy hands , thou hast put all things under his feet . he is engaged in a contemplation of the glory of god in his works ; and he concludes that the fabrick of heaven , with the moon and stars therein ( for it was his meditation by night , when he beheld them ) was exceeding glorious , and greatly to be admired . this casts his thoughts on the poor , weak , infirm nature of man , which seems as nothing in comparison of those glories above : but immediately hereon falls into an admiration of the wisdom , goodness , and love of god , exalting that nature incomparably above all the works of creation in the person of jesus christ , as the apostle expounds this place , heb. . , . this therefore is the highest , the best , the most useful object of our thoughts and affections . he who hath had a real view of this glory , though he know himself to be a poor , sinful , dying worm of the earth , yet would he not be an angel in heaven , if thereby he should loose the sight of it ; for this is the center wherein all the lines of the manifestation of the divine glory do meet and rest . look unto the things of this world , wives , children , possessions , estates , power , friends , and honor ; how amiable are they ! how desirable unto the thoughts of the most of men ! but he who hath obtained a view of the glory of christ , will in the midst of them all say , whom have i in heaven but thee ? there is none on earth that i desire besides thee , psal. . . for who in the heavens can be compared unto the lord ? who among the sons of the mighty , can be compared unto the lord ? psal. . . he himself out of his infinite love and ineffable condescention , upon the sight and view of his church , and his own graces in her , wherewith she is adorned , doth say ; thou hast ravished my heart , my sister , my spouse , thou hast ravished my heart with one of thine eves , with one chain of thy neck , cant. . . how much more ought a believing soul , upon a view of the glory of christ , in whom it pleased the father , that all fulness should dwell , to say , thou hast ravished my heart , taken it away from me , o thou whom my soul loveth ; one glance of thy glorious beauty upon me , hath quite overcome me , hath left no heart in me , unto things here below ? if it be not thus with us frequently , if we value not this object of our minds and affections , if we are not diligent in looking up unto him , to behold his glory , it is because we are carnal , and not in any good measure partakers of the promise , that our eyes shall see the king in his beauty . . our second direction unto the same end is ; that we diligently study the scripture , and the revelations that are made of this glory of christ therein . to behold it , is not a work of fancy or imagination . it is not conversing with an image framed by the art of men without , or that of our own fancy within ; but of faith exercised on divine revelations . this direction he gives us himself . joh . . search the scriptures , for they are they that testifie of me . the way whereby this is done , is fully set before us in the example of the holy prophets under the old testament , pet. . , , . this principle is always to be retained in our minds in reading of the scripture , namely , that the revelation and doctrine of the person of christ and his office , is the foundation whereon all other instructions of the prophets and apostles for the edification of the church are built , and wherein to they are resolved , as is declared , ephes. . , , . so our lord jesus christ himself at large makes it manifest , luk. . , , , . lay aside the consideration hereof , and the scriptures are no such thing as they pretend unto ; namely , a revelation of the glory of god in the salvation of the church ; nor are those of the old testament so at this day unto the jews , who own not this principle , cor. . , , , . there are therefore such revelations of the person and glory of christ treasured up in the scripture , from the beginning unto the end of it , as may exercise the faith and contemplation of believers in this world ; and shall never , during this life , be fully discovered or understood ; and in divine meditations of these revelations , doth much of the life of faith consist . there are three ways whereby the glory of christ is represented unto us in the scripture . first , by direct descriptions of his glorious person and incarnation . see among other places , gen. . . psal. . , , . psal. . , , , , . psal. . , . psal. . isa. . , , , . chap. . . zech. . . joh. . , , . phil. . , , . heb. . , , . chap. . , , . rev. . , . secondly , by prophecies , promises and express instructions concerning him , all leading unto the contemplation of his glory , which are innumerable . thirdly , by the sacred institutions of divine worship under the old testament : for the end of them all was to represent unto the church the glory of christ in the discharge of his office , as we shall see afterwards . we may take notice of an instance in one kind under the old testament , and of one and another under the new. his personal appearances under the old testament , carried in them a demonstration of his glory : such was that in the vision which isaiah had , when he saw his glory , and spake of him , chap. . , . i saw the lord sitting upon a throne , high and lifted up , and his train filled the temple . about it stood the seraphims , &c. it was a representation of the glory of the divine presence of christ filling his humane nature , the temple of his body , with a train of all glorious graces . and if this typical representation of it was so glorious , as that the seraphims were not able stedfastly to behold it , but covered their faces upon its appearance , v. . how exceeding glorious is it in it self , as it is openly revealed in the gospel ! of the same nature are the immediate testimonies given unto him from heaven in the new testament : so the apostle tells us , he received from god the father , honor , and glory , when there came such a voice unto him from the excellent glory , this is my beloved son in whom i am well pleased , pet. . . the apostle intends the time of his transfiguration in the mount , for so he adds , ver. . and this voice which came from heaven , we heard who were with him in the holy mount. howbeit , at sundry other times he had the same testimony , or to the same purpose , from god , even the father in heaven . herein god gave him honor and glory , which all those that believe in him should behold and admire ; not only those who heard this testimony with their bodily ears , but all unto whom it is testified in the scripture , are obliged to look after , and contemplate on the glory of christ , as thus revealed and proposed . from the throne of his excellency by audible voices , by visible signs , by the opening of the heavens above , by the descent of the holy spirit upon him , god testified unto him as his eternal son , and gave him therein honor and glory . the thoughts of this divine testimony , and the glory of christ therein , hath often filled the hearts of some with joy and delight . this therefore in reading and studying the holy scripture , we ought with all diligence to search and attend unto , as did the prophets of old , . pet. . . if we intend by them to be made wise unto salvation . we should herein be as the merchant-man that seeks for pearls ; he seeks for all sorts of them , but when he hath found one of great price , he parts with all to make it his own , mat. . , . the scripture is the field , the place , the mine where we search and dig for pearls ; see prov. . , , , , . every sacred truth that is made effectual unto the good of our souls , is a pearl whereby we are enriched ; but when we meet with , when we fall upon this pearl of price , the glory of christ ; this is that which the soul of a believer cleaves unto with joy . then do we find food for our souls in the word of truth , then do we taste how gracious the lord is therein , then is the scripture full of refreshment unto us , as a spring of living water , when we are taken into blessed views of the glory of christ therein . and we are in the best frame of duty , when the principal motive in our minds to contend earnestly for retaining the possession of the scripture , against all that would deprive us of it , or discourage us from a daily diligent search into it , is this , that they would take from us the only glass wherein we may behold the glory of christ. this is the glory of the scripture , that it is the great , yea , the only outward means of representing unto us the glory of christ ; and he is the sun in the firmament of it , which only hath light in it self , and communicates it unto all other things besides . . another direction unto this same end , is , that having attained the light of the knowledge of the glory of christ from the scripture , or by the dispensation of the truth in the preaching of the gospel , we would esteem it our duty frequently to meditate thereon . want hereof is that fundamental mistake which keeps many among us so low in their grace , so regardless of their priviledges . they hear of these things , they assent unto their truth , atleast they do not gainsay them : but they never solemnly meditate upon them . this they esteem a work that is above them , or are ignorant totally of it , or esteem themselves not much concerned in it , or dislike it as fanatacism . for it is that which no considerations can ingage a carnal mind to delight in . the mind must be spiritual and holy , freed from earthly affections and encumbrances , raised above things here below , that can in a due manner meditate on the glory of christ. therefore are the most strangers unto this duty , because they will not be at the trouble and charge of that mortification of earthly affections , that extirpation of sensual inclinations , that retirement from the occasions of life , which are required there unto . see the treatise of spiritual-mindedness . it is to be feared that there are some who profess religion with an appearance of strictness , who never separate themselves from all other occasions to meditate on christ and his glory . and yet with a strange inconsistency of apprehensions , they will profess that they desire nothing more , than to behold his glory in heaven for ever . but it is evident even in the light of reason , that these things are irreconcilable . it is impossible that he who never meditates with delight on the glory of christ here in this world , who labors not to behold it by faith as it is revealed in the scripture , should ever have any real gracious desire to behold it in heaven . they may love and desire the fruition of their own imaginations , they cannot do so of the glory of christ whereof they are ignorant , and wherewith they are unacquainted . it is therefore to be lamented that men can find time for , and have inclinations to think and meditate on other things , it may be earthly and vain ; but have neither heart nor inclinations , nor leasure to meditate on this glorious object . what is the faith and love which such men profess ? how will they find themselves deceived in the issue ? . let your occasional thoughts of christ be many , and multiplied every day , he is not far from us ; we may make a speedy address unto him at any time : so the apostle informs us , rom. . , , . say not in thine heart who shall ascend into heaven ( that is to bring christ down from above ) or who shall descend into the deep ; that is , to bring up christ again from the dead ; for the word is nigh thee , even in thy mouth and in thy heart . the things that christ did , were done at a distance from us , and they are long since past . but saith the apostle , the word of the gospel wherein these things are revealed , and whereby an application is made of them unto our souls , is nigh unto us , even in our hearts ; that is , if we are true believers , and have mixed the word with faith : and so it exhibiteth christ and all the benefits of his mediation unto us . if therefore this word is in our hearts , christ is nigh unto us . if we turn at any time into our selves to converse with the word that abideth in us , there we shall find him ready to receive us into communion with himself , that is , in the light of the knowledge of christ which we have by the word , we may have sudden occasional thoughts of him continually ; and where our minds and affections are so filled with other things , that we are not ready for converse with him who is thus nigh unto us by the word , we are spiritually indisposed . so to manifest how nigh he is unto us , it is said that he stands at the door and knocks , rev. . . in the continual tender that he makes of himself and his grace unto our souls . for he is always accompanied with the glorious train of his graces , and if they are not received , he himself is not so . it is to no purpose to boast of christ , if we have not an evidence of his graces in our hearts and lives . but unto whom he is the hope of future glory , unto them he is the life of present grace . sometimes it may be , that he is withdrawn from us , so as that we cannot hear his voice , nor behold his countenance , nor obtain any sence of his love , though we seek him with diligence . in this state all our thoughts and meditations concerning him will be barren and fruitless , bringing in no spiritual refreshment into our souls . and if we learn to be content with such lifeless , in affecting thoughts of him , as bring in no experience of his love , nor give us a real view of the glory of his person , we shall wither away as unto all the power of religion . what is our duty in this case , is so fully expressed by the spouse in the canticles , as represents it plainly unto the minds of believers , who have any experience of these things , chap. . , , , , . by night on my bed i sought him whom my soul loveth : i sought him , but i found him not . i will rise now , and go about the city in the streets , and in the broad ways , i will seek him whom my soul loveth : i sought him , but i found him not . the watch-men that go about the city found me , to whom i said , saw ye him whom my soul loveth ? it was but a little i passed from them , but i found him whom my soul loveth : i held him , and would not let him go . the like account she gives of her self , and of her behaviour on the like occasion , chap. . , , , , , , . this is the substance of what by this example we are instructed unto . the lord christ is pleased sometimes to withdraw himself from the spiritual experience of believers ; as unto any refreshing sense of his love , or the fresh communications of consolatory graces . those who never had experience of any such thing , who never had any refreshing communion with him , cannot be sensible of his absence , they never were so of his presence . but those whom he hath visited , to whom he hath given of his loves , with whom he hath made his abode , whom he hath refreshed , relieved and comforted , in whom he hath lived in the power of his grace , they know what it is to be forsaken by him , though but for a moment . and their trouble is increased , when they seek him with diligence in the wonted ways of obtaining his presence , and cannot find him . our duty in this case is , to presevere in our enquiries after him in prayer , meditation , mourning , reading , and hearing of the word , in all ordinances of divine worship , private and publick , in diligent obedience , until we find him , or he return unto us , as in former days . it were well if all churches and possessors now would manifest the same diligence herein , as did the church of old in this example . many of them , if they are not hardened by the deceitfulness of sin , cannot but be sensible that the lord christ is variously withdrawn from them , if ever they had experience of the power of his presence : yet are the generality of them far from the frame of heart here described in the spouse ; for they are slothful , careless , negligent , and stir not up themselves to enquire after him , or his return unto their souls . so was it with laodicea of old , so was it with sardis , and so it is to be feared that it is with many at present . but to return . generally christ is nigh unto believers , and of a ready access ; and the principal actings of the life of faith , consists in the frequency of our thoughts concerning him ; for hereby christ liveth in us , as he is said to do , gal. . . this we cannot do , unless we have frequent thoughts of him , and converse with him . it is often said among men , that one lives in another ; this cannot be but where the affections of one are so ingaged unto another , that night and day he thinks of him , and is thereby as it were present with him . so ought it to be between christ and believers . he dwells in them by faith ; but the actings of this life in them ( as where-ever life is , it will be in act and exercise ) are proportionable unto their thoughts of him , and delight in him . if therefore we would behold the glory of christ , the present direction is , that on all occasions , and frequently when there are no occasions for it by the performance of other duties , we would abound in thoughts of him and his glory . i intend not at present fixed and stated meditations , which were spoken unto before ; but such thoughts as are more transient , according as our opportunities are . and a great rebuke it ought to be unto us , when christ hath at any time in a day been long out of our minds . the spouse affirms , that ere she was aware , her soul made her as the chariots of amminadeb , cant. . . it so fell out , that when she had no thoughts , no design or purpose for attendance or communion with christ , that she was surprised into a readiness and willingness unto it . so will it be with them that love him in sincerity . their own souls , without previous designs or outward occasions , will frequently engage them in holy thoughts of him , which is the most eminent character of a truly spiritual christian. . the next direction is , that all our thoughts concerning christ and his glory , should be accompanied with admiration , adoration , and thanksgiving . for this is such an object of our thoughts and affections , as in this life we can never fully comprehend ; an ocean whose depths we cannot look into . if we are spiritually renewed , all the faculties of our souls are enabled by grace to exert their respective powers towards this glorious object . this must be done in various duties , by the exercise of various graces , as they are to be acted by the distinct powers of the faculties of our minds . this is that which is intended , where we are commanded to love the lord with all our souls , with all our minds , with all our strength . all the distinct powers of our souls , are to be acted by distinct graces and duties , in cleaving unto god by love. in heaven , when we are come to our center , that state of rest and blessedness which our nature is ultimately capable of , nothing but one infinite invariable object of our minds and affections received by vision , can render that state uninterrupted and unchangeable . but whilst we are here , we know , or see but in part , and we must also act our faith and love , on parts of that glory , which is not at once entirely proposed unto us , and which as yet we cannot comprehend . wherefore we must act various graces in great variety about it ; some at one time , some at another , according unto the powers of all our renewed faculties . of this sort are those mentioned of adoration , admiration , and thanksgiving ; which are those acts of our minds wherein all others do issue , when the object is incomprehensible . for unto them we are enabled by grace . one end of his illustrious coming unto the judgment of the last day is , that he may be admired in all them that believe , thes. . . even believers themselves shall be filled with an overwhelming admiration upon his glorious appearance . or if the meaning be , not that he shall be admired by them , but admired in them , because of the mighty works of his grace and power in their redemption , sanctification , resurrection , and glory , it is to the same purpose , he comes to be admired . and according to the prospect which we have of that glory , ought our admiration to be . and this admiration will issue in adoration and thanksgiving ; whereof we have an eminent instance and example in the whole church of the redeemed , rev. . , , , , , . they sang a new song , saying , worthy art thou to receive the book , and to open the seals thereof : for thou wast slain , and hast bought us unto god by thy blood , out of every tribe , and tongue , and people , and nation , and hast made us kings and priests unto god , and we shall reign upon the earth . and i saw and heard the voice of many angels round about the throne , and of the living creatures , and of the elders , and the number of them was ten thousand times ten thousand , and thousands of thousands , saying with a loud voice , worthy is the lamb that was slain , to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing ; and every creature that is in heaven , and in the earth , and under the earth , and that are in the sea , and all things in them heard i saying , blessing , and honour , and power , and glory , be unto him that sits on the throne , and unto the lamb for ever and ever . the design of this discourse is no more , but that when by faith we have attained a view of the glory of christ , in our contemplations on his person , we should not pass it over as a notion of truth which we assent unto , namely , that he is thus glorious in himself ; but endeavor to affect our hearts with it , as that wherein our own principal interest doth lie ; wherein it will be effectual unto the transformation of our souls into his image . but some it may be will say , at least i fear some may truly say , that these things do not belong unto them , they do not find that ever they had any benefit by them : they hope to be saved as well as others by the mediation of christ ; but as unto this beholding of his glory by constant meditation and actings of faith therein , they know nothing of it , nor are concerned in it . the doctrine which they are taught out of the scripture concerning the person of christ , they give their assent unto ; but his glory they hope they shall see in another world , here they never yet enquired after it . so it will be . it is well if these things be not only neglected , because the minds of men are carnal , and cannot discern spiritual things ; but also despised , because they have an enmity unto them . it is not for all to walk in these retired paths . not for them who are negligent and slothful , whose minds are earthly and carnal . nor can they herein sit at the feet of christ with mary , when she chose the better part , who like martha , are cumbred about many things here in this world. those whose principal design is to add unto their present enjoyments ( in the midst of the prosecution whereof , they are commonly taken from them , so as that their thoughts do perish , because not accomplished ) will never understand these things . much less will they do so , whose work it is to make provision for the flesh to fulfil it in the lusts thereof . they must make it their design to be heavenly minded , who will find a relish in these things . those who are strangers unto holy meditation in general , will be strangers unto this mystery in a peculiar manner . some men can think of the world , of their relations , and the manifold occasions of life ; but as unto the things that are above and within the vail , they are not concerned in them . with some it is otherwise . they profess their desire to behold the glory of christ by faith ; but they find it , as they complain , too high and difficult for them . they are at a loss in their minds , and even overwhelmed , when they begin to view his glory . they are like the disciples , who saw him in his transfiguration ; they were filled with amazement , and knew not what to say , or said they knew not what . and i do acknowledge , that the weakness of our minds in the comprehension of this eternal glory of christ , and their instability in meditations thereon , whence we cannot stedfastly look on it , or behold it , gives us an afflicting abasing consideration of our present state and condition . and i shall say no more unto this case but this alone : when faith can no longer hold open the eyes of our understandings unto the beholding of the son of righteousness shining in his beauty , nor exercise orderly thoughts about this incomprehensible object , it will betake it self unto that holy admiration which we have spoken unto ; and therein it will put it self forth in pure acts of love and complacency . chap. iv. the glory of christ in his susception of the office of a mediator . first in his condescention . the things whereof we have thus far discoursed , relating immediately unto the person of christ in it self , may seem to have somewhat of difficulty in them , unto such whose minds are not duly exercised in the contemplation of heavenly things . unto others they are evident in their own experience , and instructive unto them that are willing to learn. that which remains will be yet more plain unto the understanding and capacity of the meanest believer . and this is the glory of christ in his office of mediator , and the discharge thereof . in our beholding of the glory of christ herein , doth the exercise of faith in this life principally consist ; so the apostle declares it , phil. . , , , , . yea doubtless , and i count all things loss for the excellency of the knowledge of christ jesus my lord. — to know him , and the power of his resurrection , and the fellowship of his sufferings , and to be made conformable unto his death . this therefore we must treat of somewhat more at large . there is one god , saith the apostle , and one mediator between god and man , the man christ jesus . tim. . . in that great difference between god and man occasioned by our sin and apostacy from him , which of it self could issue in nothing but the utter ruine of the whole race of mankind , there was none in heaven or earth in their original nature and operations , who was meet or able to make up a righteous peace between them . yet must this be done by a mediator , or cease for ever . this mediator could not be god himself absolutely considered ; for a mediator is not of one , but god is one ; gal. . . whatever god might do herein in a way of sovereign grace , yet he could not do it in the way of mediation , which yet was necessary unto his own glory , as we have at large discoursed elsewhere . and as for creatures , there was none in heaven or earth that was meet to undertake this office. for if one man sin against another , the judge shall judge herein ; but if a man sin against the lord , who shall entreat for him ? sam. . . there is not any days man betwixt us to lay his hand upon us both , job . . in this state of things the lord christ as the son of god said , lo i come to do thy will , o god ; sacrifice and burnt offerings thou wouldst not , but a body hast thou prepared me , and lo i come to do thy will , heb. . , , , , . by the assumption of our nature into union with himself , in his one divine person he became every way meet for the discharge of this office , and undertakes it accordingly . that which we enquire after at present , is the glory of christ herein , and how we may behold that glory . and there are three things wherein we may take a prospect of it . . in his susception of this office. . in his discharge of it . . in the event and consequence thereof or what ensued thereon . in the susception of this office we may behold the glory of christ. ( . ) in his condescention . ( . ) in his love. . we may behold his glory in his infinite condescention to take this office on him , and our nature to be his own unto that end . it did not befall him by lot or chance ; it was not imposed on him against his will ; it belonged not unto him by any necessity of nature or condition , he stood not in need of it ; it was no addition unto him ; but of his own mind and accord he graciously condescended unto the susception and discharge of it . so the apostle expresseth it , phil. . , , , . let this mind be in you which was also in christ jesus , who being in the form of god , thought it not robbery to be equal with god ; but made himself of no reputation , and took on himself the form of a servant , and was made in the likeness of men ; and being found in fashion as a man , he humbled himself and became obedient unto death , even the death of the cross. it was the mind that was in jesus christ , which is proposed unto our consideration and imitation . what he was enclined and disposed unto from himself and his own mind alone . and that in general which is ascribed unto him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exinanition or self-emptiness ; he emptied himself . this the ancient church called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we do his condescention , an act of which kind in god is called the humbling of himself , psal. . . wherefore the susception of our nature for the discharge of the office of mediation therein , was an infinite condescention in the son of god , wherein he is exceedingly glorious in the eyes of believers . and i shall do these three things . ( . ) shew in general the greatness of this condescention . ( . ) declare the especial nature of it . and ( . ) take what view we are able of the glory of christ therein , . such is the transcendent excellency of the divine nature , that it is said of god , that he dwelleth on high , and humbleth himself to behold the things that are in heaven , and in the earth , psal. . , . he condescends from the prerogative of his excellency , to behold , to look upon , to take notice of the most glorious things in heaven above , and the greatest things in the earth below . all his respect unto the creatures , the most glorious of them , is an act of infinite condescention . and it is so on two accounts . . because of the infinite distance that is between his essence , nature , or being , and that of the creatures . hence all nations before him , are as the drop of a bucket , and are counted as the small dust of the ballance ; yea , that they are as nothing , that they are accounted unto him less than nothing , and vanity . all being is essentially in him , and in comparison thereunto , all other things are as nothing . and there are no measures , there is no proportion between infinite being and nothing ; nothing that should induce a regard from the one unto the other . wherefore the infinite , essential greatness of the nature of god , with its infinite distance , from the nature of all creatures thereby , causeth all his dealings with them to be in the way of condescention or humbling himself . so it is expressed , isa. . . thus saith the high and lofty one who inhabiteth eternity , i dwell in the high and holy place , with him also who is of a concrite and humble spirit , to revive the spirit of the humble , and to revive the heart of the contrite ones . he is so the high and lofty one and so inhabiteth eternity , or existeth in his own eternal being , that it is an act of mere grace in him , to take notice of things below ; and therefore he doth i● in an especial manner of those whom the world doth most despise . . it ariseth from his infinite self-sufficiency unto all the acts and ends of his own eternal blessedness . what we have a regard unto , what we respect and desire , it is that it may add unto our satisfaction . so it is , so it must be with every creature ; no creature is self-sufficient unto its own blessedness . the humane nature of christ himself in heaven is not so ; it lives in god , and god in it , in a full dependance on god , and in receiving blessed and glorious communications from him . no rational creature , angel or man , can do , think , act any thing , but it is all to add to their perfection and satisfaction , they are not self-sufficient . god alone wants nothing , stands in need of nothing , nothing can be added unto him , seeing he giveth unto all life and breath , and althings , act. . . the whole creation in all its excellency cannot contribute one mite unto the satisfaction or blessedness of god. he hath it all in infinite perfection from himself and his own nature ; our goodness extends not unto him ; a man cannot profit god , as he may profit his neighbour . if thou sinnest , what dost thou against him ? and if thy transgressions are multiplied , what dost thou unto him ? ( god loseth nothing of his own self-sufficiency and blessedness therein , by all this ) and if thou be righteous , what givest thou unto him , or what receiveth he at thy hand ? job . , , . and from hence also it follows that all gods concernment in the creation , is by an act of condescention . how glorious then is the condescention of the son of god in his susception , of the office of mediation ? for if such be the perfection of the divine nature , and its distance so absolutely infinite from the whole creation , and if such be his self-sufficiency unto his own eternal blessedness , as that nothing can be taken from him , nothing added unto him , so that every regard in him unto any of the creatures , is an act of self-humiliation and condescention from the prerogative of his being and state ; what heart can conceive , what tongue can express the glory of that condescention in the son of god , whereby he took our nature upon him , took it to be his own , in order unto a discharge of the office of mediation on our behalf ? but that we may the better behold the glory of christ herein , we may briefly consider the especial nature of this condescention , and wherein it doth consist . but whereas not only the denial , but misapprehensions hereof have pestered the church of god in all ages , we must in the first place reject them , and then declare the truth . . this condescention of the son of god did not consist in a laying aside , or parting with , or separation from the divine nature , so as that he should cease to be god , by being man. the foundation of it lay in this , that he was in the form of god , and counted it not robbery to be equal with god , phil. . v. . that is , being really and essentially god in his divine nature , he professed himself therein to be equal with god or the person of the father . he was in the form of god , that is , he was god , participant of the divine nature , for god hath no form but that of his essence and being ; and hence he was equal with god , in authority , dignity and power . because he was in the form of god , he must be equal with god , for there is order in the divine persons , but no inequality in the divine being . so the jews understood him , that when he said , god was his father , he made himself equal with god. for in his so saying , he ascribed unto himself equal power with the father , as unto all divine operations , my father , saith he , worketh hitherto , and i work , joh. . , . and they by whom his divine nature is denied , do cast this condescention of christ quite out of our religion , as that which hath no reality or substance in it . but we shall speak of them afterwards . being in this state , it is said that he took on him the form of a servant , and was found in fashion as a man , ver . . this is his condescention . it is not said , that he ceased to be in the form of god ; but continuing so to be , he took on him the form of a servant in our nature : he became what he was not , but he ceased not to be what he was : so he restifieth of himself , joh. . . no man hath ascended up into heaven , but he that came down from heaven , the son of man which is in heaven . although he was then on earth as the son of man ; yet he ceased not to be god thereby ; in his divine nature he was then also in heaven . he who is god , can no more be not god , than he who is not god can be god : and our difference with the socinians herein is , we believe that christ being god , was made man for our sakes ; they say , that being only a man , he was made a god for his own sake . this then is the foundation of the glory of christ in this condescention , the life and soul of all heavenly truth and mysteries ; namely , that the son of god becoming in time to be what he was not , the son of man ; ceased not thereby to be what he was , even the eternal son of god. wherefore , . much less did this condescention consist in the conversion of the divine nature into the humane , which was the imagination of some of the arians of old , and we have yet ( to my own knowledg ) some that follow them in the same dotage . they say that the word which was in the beginning , by which all things were made , being in it self an effect of the divine will and power , was in the fulness of time turned into flesh ; that is , the substance of it was so , as the water in the miracle wrought by our saviour , was turned into wine ; for by an act of the divine power of christ it ceased to be water substantially , and was wine only ; not water mixed with wine : so these men suppose a substantial change of the one nature into the other , of the divine nature into the humane ; like what the papists imagine in their trasubstantiation : so they say god was made man , his essence being turned into that of a man. but this no way belongs unto the condescention of christ. we may call it ichabod , it hath no glory in it . it destroys both his natures , and leaves him a person in whom we are not concerned . for according unto this imagination , that divine nature wherein he was in the form of god , did in its own form cease to be , yea , was utterly destroyed , as being substantially changed into the nature of man ; as the water did cease to be , when it was turned into wine ; and that humane nature which was made thereof , hath no alliance or kindred unto us , or our nature , seeing it was not made of a woman , but of the substance of the word . . there was not in this condescention , the least change or alteration in the divine nature . eutiches and those that followed him of old , conceived that the two natures of christ , the divine and humane were mixed and compounded as it were into one : and this could not be without an alteration in the divine nature , for it would be made to be essentially what it was not ; for one nature hath but one and the same essence . but as we said before ; altho the lord christ himself in his person was made to be what he was not before , in that our nature hereby was made to be his , yet his divine nature was not so : there is in it neither variableness nor shadow of turning . it abode the same in him in all its essential properties , actings and blessedness , as it was from eternity . it neither did , acted , nor suffered any thing , but what is proper unto the divine being : the lord christ did and suffered many things in life and death , in his own person , by his human nature , wherein the divine neither did , nor suffered any thing at all ; although in the doing of them , his person be denominated from that nature ; so god purchased his church with his own blood , act. . . . it may then be said , what did the lord christ in this condescention , with respect unto his divine nature ? the apostle tells us , that he humbled himself , and made himself of no reputation , phil. . , . he vailed the glory of his divine nature in ours , and what he did therein , so as that there was no outward appearance or manifestation of it . the world hereon was so far from looking on him as the true god , that it believed him not to be a good man. hence they could never bear the least intimation of his divine nature , supposing themselves secured from any such thing , because they looked on him with their eyes to be a man , as he was indeed , no less truly and really than any one of themselves . wherefore on that testimony given of himself , before abraham was , i am , which asserts a pre-existence from eternity in another nature than what they saw , they were filled with rage , and took up stones to cast at him , john . . and they give a reason of their madness , joh. . . namely , that he being a man , should make himself to be god. this was such a thing , they thought , as could never enter into the heart of a wise and sober man , namely , that being so , owning himself to be such , he should yet say of himself , that he was god : this is that which no reason can comprehend , which nothing in nature can parallel or illustrate , that one and the same person should be both god and man : and this is the principal plea of the socinians at this day , who through the mahumetans succeed unto the jews in an opposition unto the divine nature of christ. but all this difficulty is solved by the glory of christ in this condescention ; for although in himself , or his own divine person , he was over all god blessed for ever , yet he humbled himself for the salvation of the church unto the eternal glory of god , to take our nature upon him , and to be made man : and those who cannot see a divine glory in his so doing , do neither know him , nor love him , nor believe in him , nor do any way belong unto him . so is it with the men of these abominations . because they cannot behold the glory hereof , they deny the foundation of our religion , namely , the divine person of christ. seeing he would be made man , he shall be esteemed by them no more than a man. so do they reject that glory of god , his infinite wisdom , goodness and grace , wherein he is more concerned than in the whole creation . and they dig up the root of all evangelical truths , which are nothing but branches from it . it is true , and must be confessed , that herein it is that our lord jesus christ is a stumbling stone , and a rock of offence unto the world. if we should confess him only as a prophet , a man sent by god , there would not be much contest about him , not opposition unto him . the mahumetans do all acknowledge it , and the jews would not long deny it ; for their hatred against him was , and is solely because he professed himself to be god , and as such was believed on in the world. and at this day partly through the insinuation of the socinians , and partly from the efficacy of their own blindness and unbelief , multitudes are willing to grant him to be a prophet sent of god , who do not , who will not , who cannot believe the mystery of this condescention in the susception of our nature , nor see the glory of it . but take this away , and all our religion is taken away with it . farewel christianity as unto the mystery , the glory , the truth , the efficacy of it ; let a refined heathenism be established in its room . but this is the rock on which the church is built , against which the gates of hell shall not prevail . . this condescention of christ was not by a phantasm or an appearance only . one of the first heresies that pestered the church immediately after the days of the apostles , was this , that all that was done or suffered by christ as a man , were not the acts , doings or sufferings of one that was truly and really a man , but an outward representation of things , like the appearance of angels in the shape of men , eating and drinking under the old testament ; and suitably hereunto some in our days have spoken ; namely , that there was only an appearance of christ in the man jesus at jerusalem , in whom he suffered no more than in other believers . but the ancient christians told those men the truth ; namely , that as they had feigned unto themselves an imaginary christ , so they should have an imaginary salvation only . but the true nature of this divine condescention doth consist in these three things . . that the eternal person of the son of god , or the divine nature in the person of the son of god , did by an ineffable act of his divine power and love , assume our nature into an individual subsistence , in or with himself ; that is , to be his own , even as the divine nature is his . this is the infallible foundation of faith even to them who can comprehend very little of these divine mysteries . they can and do believe that the son of god did take our nature to be his own , so as that whatever was done therein , was done by him , as it is with every other man. every man hath human nature appropriated unto himself by an individual subsistence ; whereby he becomes to be that man which he is , and not another ; or that nature which is common unto all , becomes in him to be peculiarly his own , as if there were none partaker of it but himself . adam in his first creation , when all human nature was in him alone , was no more that individual man which he was , than every man is now the man that he is , by his individual subsistence . so the lord christ taking that nature which is common unto all , into a peculiar subsistence in his own person , it becometh his , and he the man christ jesus . this was the mind that was in him . . by reason of this assumption of our nature , with his doing and suffering therein , whereby he was found in fashion as a man , the glory of his divine person was vailed , and he made himself of no reputation . this also belongs unto his condescention , as the first general effect and fruit of it . but we have spoken of it before . . it is also to be observed , that in the assumption of our nature to be his own , he did not change it into a thing divine and spiritual ; but preserved it entire in all its essential properties and actings . hence it really did and suffered , was tried , tempted and forsaken as the same nature in any other man might do and be . that nature as it was peculiarly his , and therefore he or his person therein , was exposed unto all the temporary evils which the same nature is subject unto in any other person . this is a short general view of this incomprehensible condescention of the son of god , as it is described by the apostle , pil. . , , , . and this is that wherein in an especial manner we are to behold the glory of christ by faith whilst we are in this world. but had we the tongue of men and angels , we were not able in just measure to express the glory of this condescention . for it is the most ineffable effect of the divine wisdom of the father and of the love of the son , the highest evidence of the care of god towards mankind . what can be equal unto it ? what can be like it ? it is the glory of christian religion , and the animating soul of all evangelical truth . this carryeth the mystery of the wisdom of god , above the reason or understanding of men and angels to be the object of faith and admiration only . a mystery it is that becomes the greatness of god with his infinite distance from the whole creation ; which renders it unbecoming him that all his ways and works should be comprehensible by any of his creatures , job . , , . rom. . , , . he who was eternally in the form of god , that is , was essentially so , god by nature , equally participant of the same divine nature with god the father : god over all blessed for ever ; who humbleth himself to behold the things that are in heaven and earth : he takes on him the nature of man , takes it to be his own ; whereby he was no less truly a man in time , than he was truly god from eternity : and to encrease the wonder of his mystery , because it was necessary unto the end he designed , he so humbled himself in this assumption of our nature , as to make himself of no reputation in this world ; yea , unto that degree , that he said of himself , that he was a worm and no man , in comparison of them who were of any esteem . we speak of these things in a poor , low , broken manner . we teach them as they are revealed in the scripture . we labour by faith to adhere unto them as revealed . but when we come into a steady , direct view and consideration of the thing it self , our minds fail , our hearts tremble , and we can find no rest , but in an holy admiration of what we cannot comprehend . here we are at a loss , and know that we shall be so whilst we are in this world : but all the ineffable fruits and benefits of this truth are communicated unto them that do believe . it is with reference hereunto , that that great promise concerning him is given unto the church , isa. . . he shall be for a sanctuary ( namely , unto all that believe , as it is expounded , pet. . . ) but for a stone of stumbling , and a rock of offence , even to them that stumble at the word , being disobedient , whereunto also they were appointed . he is herein a sanctuary , an assured refuge unto all that betake themselves unto him . what is it that any man in distress , who flies thereunto may look for in a sanctuary ? a supply of all his wants , a deliverance from all his fears , a defence against all his dangers , is proposed unto him therein . such is the lord christ herein unto sin-distressed souls ; he is a refuge unto us in all spiritual distresses and disconsolations , heb. . . see the exposition of the place . are we or any of us burdened with a sense of sin ? are we perplexed with temptations ? are we bowed down under the oppression of any spiritual adversary ? do we on any of these accounts walk in darkness and have no light ? one view of the glory of christ herein is able to support us and relieve us . unto whom we betake our selves for relief in any case , we have regard to nothing but their will and their power . if they have both , we are sure of relief . and what shall we fear in the will of christ as unto this end ? what will he not do for us ? he who thus emptied and humbled himself , who so infinitely condescended from the prerogative of his glory in his being and self-sufficiency , in the susception of our nature for the discharge of the office of a mediator on our behalf ; will he not relieve us in all our distresses ? will he not do all for us we stand in need of , that we may be eternally saved ? will he not be a sanctuary unto us ? nor have we hereon any ground to fear his power : for by this infinite condescention to be a suffering man , he lost nothing of his power as god omnipotent ; nothing of his infinite wisdom or glorious grace . he could still do , all that he could do as god from eternity . if there be any thing therefore in a coalescency of infinite power , with infinite condescention , to constitute a sanctuary for distressed sinners , it is all in christ jesus . and if we see him not glorious herein , it is because there is no light of faith in us . this then is the rest wherewith we may cause the weary to rest , and this is the refreshment . herein is he an hiding place from the wind , and a covert from the tempest , as rivers of water in a dry place , and as the shadow of a great rock in a weary land. hereon he says , i have satiated the weary soul , and have refreshed every sorrowful soul. under this consideration it is , that in all evangelical promises and invitations for coming to him , he is proposed unto distressed sinners as their only sanctuary . herein he is a stone of stumbling , and a rock of offence unto the unbelieving and disobedient , who stumble at the word . they cannot , they will not see the glory of this condescention , they neither desire nor labour so to do ; yea , they hate it and despise it . christ in it is a stone of stumbling , and a rock of offence unto them . wherefore they chuse rather utterly to deny his divine person , than allow that he did thus abase himself for our sakes . rather than they will own this glory , they will allow him no glory . a man they say he was , and no more , and this was his glory . this is that principle of darkness and unbelief , which works effectually at this day in the minds of many . they think it an absurd thing , as the jews did of old , that he being a man should be god also ; or on the other hand that the son of god should thus condescend to take our nature on him . this they can see no glory in , no relief , no refuge , no refreshment unto their souls in any of their distresses : therefore do they deny his divine person : here faith triumphs against them , it finds that to be a glorious sanctuary , which they cannot at all discern . but it is not so much the declaration or vindication of this glory of christ which i am at present engaged in as an exhortation unto the practical contemplation of it in a way of believing . and i know that among many this is too much neglected , yea , of all the evils which i have seen in the days of my pilgrimage now drawing to their close , there is none so grievous as the public contempt of the principal mysteries of the gospel among them that are called christians . religion in the profession of some men is withered in its vital principles , weakned in its nerves and sinews , but thought to be put off with outward gaiety and bravery . but my exhortation is unto diligence in the contemplation of this glory of christ , and the exercise of our thoughts about it . unless we are diligent herein it is impossible we should be steady in the principal acts of faith , or ready unto the principal duties of obedience . the principal act of faith respects the divine person of christ , as all christians must acknowledge . this we can never secure ( as hath been declared ) if we see not his glory in this condescention : and whoever reduceth his notions unto experience , will find that herein his faith stands or falls . and the principal duty of our obedience , is self-denial , with readiness for the cross. hereunto the consideration of this condescention of christ is the principal evangelical motive , and that wherein to our obedience in it is to be resolved , as the apostle declares , phil. . , , . and no man doth deny himself in a due manner , who doth it not on the consideration of the self-denial of the son of god. but a prevalent motive this is thereunto . for what are the things wherein we are to deny our selves , or forgo what we pretend to have a right unto ? it is in our goods , our liberties , our relations , our lives . and what are they , any , or all of them , in themselves , or unto us , considering our condition , and the end for which we were made ? perishing things , which whether we will or no , within a few days death will give us an everlasting separation from . things under the power of a feaver or an asthma , &c. as unto our interest in them . but how incomparable with respect hereunto is that condescention of christ , whereof we have given an account ? if therefore we find an unwillingness in us , a tergiversation in our minds about these things when called unto them in a way of duty , one view by faith of the glory of christ in this condescention , and what he parted from therein , when he made himself of no reputation , will be an effectual cure of that sinful distemper . herein then , i say , we may by faith behold the glory of christ , as we shall do it by sight hereafter . if we see no glory in it , if we discern not that which is matter of eternal admiration , we walk in darkness . it is the most ineffable effect of divine wisdom and grace . where are our hearts and minds , if we can see no glory in it ? i know in the contemplation of it , it will quickly overwhelm our reason , and bring our understanding into a loss : but unto this loss do i desire to be brought every day : for when faith can no more act it self in comprehension , when it finds the object it is fixed on , too great and glorious to be brought into our minds and capacities , it will issue ( as we said before ) in holy admiration , humble adoration , and joyful thanksgiving . in and by its actings in them , doth it fill the soul with joy unspeakable and full of glory . chap. v. the glory of christ in his love. in the susception and discharge of the mediatory office by the son of god , the scripture doth most eminently represent his love , as the sole impelling and leading cause thereof , gal. . . joh. . . rev. . . herein is he glorious , in a way and manner incomprehensible : for in the glory of divine love , the chief brightness of glory doth consist . there is nothing of dread or terror accompanying it , nothing but what is amiable and infinitely refreshing . now that we may take a view of the glory of christ herein by faith , the nature of it must be enquired into . . the eternal disposing cause of the whole work wherein the lord christ was engaged by the susception of this office , for the redemption and salvation of the church , is the love of the father . hereunto it is constantly ascribed in the scripture . and this love of the father acted it self in his eternal decrees , before the foundation of the world , eph. . . and afterwards in the sending of his son to render it effectual , joh. . . originally , it is his eternal election of a portion of mankind to be brought unto the enjoyment of himself , through the mystery of the blood of christ , and the sanctification of the spirit , thes. . , . ephes. . , , , , , . pet. . . this eternal act of the will of god the father , doth not contain in it an actual approbation of , and complacency in the state and condition of those that are elected ; but only designeth that for them on the account whereof , they shall be accepted and approved . and it is called his love on sundry accounts . . because it is an act suited unto that glorious excellency of his nature , wherein he is love ; for god is love , john . , . and the first egress of the divine properties must therefore be in an act of communicative love. and whereas this election being an eternal act of the will of god , can have no moving cause but what is in himself , if we could look into all the treasures of the divine excellencies , we should find none whereunto it could be so properly ascribed , as unto love. wherefore , . it is stiled love , because it was free and undeserved , as unto any thing on our part . for whatever good is done unto any altogether undeserved , if it be with a design of their profit and advantage , it is in an act of love , and can have no other cause . so is it with us in respect of eternal election . there was nothing in us , nothing foreseen , as that which from our selves would be in us , that should any way move the will of god unto this election : for whatever is good in the best of men is an effect of it , ephes. . . whereas therefore it tends unto our eternal good , the spring of it must be love. and , . the fruits or effects of it are inconceivable acts of love. it is by multiplied acts of love , that it is made effectual , john . . jerem. . . eph. . , , , . john . , , . this is the eternal spring which is derived unto the church , through the mediation of christ. wherefore that which put all the design of this eternal love of the father into execution , and wrought out the accomplishment of it , was the love of the son , which we enquire after ; and light may be given unto it in the ensuing observations . . the whole number or society of the elect , were creatures made in the image of god , and thereby in a state of love with him . all that they were , had , or hoped for , were effects of divine goodness and love. and the life of their souls was love unto god. and a blessed state it was , preparatory for the eternal life of love in heaven . . from this state they fell by sin , into a state of enmity with god ; which is comprehensive of all miseries , temporal and eternal . . notwithstanding this woful catastrophe of our first state , yet our nature on many accounts was recoverable unto the enjoyment of god , as i have at large elsewhere declared . . in this condition , the first act of love in christ towards us , was in pity and compassion . a creature made in the image of god , and fallen into misery , yet capable of recovery , is the proper object of divine compassion . that which is so celebrated in the scripture , as the bowels , the pity , the compassion of god , is the acting of divine love towards us , on the consideration of our distress and misery . but all compassion ceaseth towards them whose condition is irrecoverable . wherefore the lord christ pitied not the angels that fell , because their nature was not to be relieved . of this compassion in christ , see heb. . , , . isa. . . . as then we lay under the eye of christ in our misery , we were the objects of his pity and compassion : but as he looketh on us as recoverable out of that state , his love worketh in and by delight . it was an inconceivable delight unto him to take a prospect of the deliverance of mankind unto the glory of god , which is also an act of love , see this divinely expressed , prov. . , ; as that place hath been elsewhere explained . . if it be enquired , whence this compassion and delight in him should arise , what should be the cause of them ; that he who was eternally blessed in his own self-sufficiency should so deeply concern himself in our lost forlorn condition ? i say it did so , merely from the infinite love and goodness of his own nature , without the least procuring inducement from us , or any thing in us , pet. . . . in this his readiness , willingness and delight , springing from love and compassion , the council of god concerning the way of our recovery , is , as it were proposed unto him . now this was a way of great difficulties and perplexities unto himself ; that is , unto his person as it was to be constituted . unto the divine nature nothing is grievous , nothing is difficult : but he was to have another nature , wherein he was to undergo the difficulties of this way and work . it was required of him , that he should pity us until he had none left to pity himself when he stood in need of it ; that he should pursue his delight to save us , until his own soul was heavy and sorrowful unto death ; that he should relieve us in our sufferings by suffering the same things that we should have done . but he was not in the least hereby deterred from undertaking this work of love and mercy for us : yea his love rose on this proposal , like the waters of a mighty stream against opposition . for hereon he says , lo , i come to do thy will , o god , it is my delight to do it , heb. . , , . isa. . , , , . . being thus enclined , disposed , and ready in the eternal love of his divine person , to undertake the office of mediation , and the work of our redemption ; a body was prepared for him . in this body or human nature made his own , he was to make this love effectual in all its inclinations and actings . it was provided for him unto this end , and filled with all grace in a way unmeasurable , especially with fervent love unto mankind . and hereby it became a meet instrument to actuate his eternal love in all the fruits of it . . it is hence evident , that this glorious love of christ , doth not consist alone in the eternal actings of his divine person , or the divine nature in his person , such indeed is the love of the father namely , his eternal purpose for the communication of grace and glory , with his acquiescency therein ; but there is more in the love of christ. for when he exercised this love , he was man also , and not god only . and in none of those eternal acts of love could the human nature of christ have any interest or concern ; yet is the love of the man christ jesus , celebrated in the scripture . . wherefore this love of christ which we enquire after , is the love of his person ; that is , which he in his own person acts in and by his distinct natures according unto their distinct essential properties . and the acts of love in these distinct natures , are infinitely distinct and different ; yet are they all acts of one and the same person . so then , whether that act of love in christ which we would at any time consider , be an eternal act of the divine nature in the person of the son of god ; or whether it be an act of the human performed in time by the gracious faculties and powers of that nature , it is still the love of one and the self same person , christ jesus . it was an act of inexpressible love in him that he assumed our nature , heb. . , . but it was an act in and of his divine nature only : for it was antecedent unto the existence of his human nature , which could not therefore concur therein . his laying down his life for us , was an act of inconceivable love , john . . yet was it only an act of the human nature wherein he offered himself and died . but both the one and the other were acts of his divine person ; whence it is said that god laid down his life for us , and purchased the church with his own blood. this is that love of christ wherein he is glorious , and wherein we are by faith to behold his glory . a great part of the blessedness of the saints in heaven , and their triumph therein , consists in their beholding of this glory of christ , in their thankful contemplation of the fruits of it , see rev. . , . &c. the illustrious brightness wherewith this glory shines in heaven , the all satisfying sweetness which the view of it gives unto the souls of the saints there possessed of glory , are not by us conceivable nor to be expressed . here this love passeth knowledge , there we shall comprehend the dimensions of it . yet even here , if we are not slothful and carnal , we may have a refreshing prospect of it ; and where comprehension fails , let admiration take place . my present business is to exhort others unto the contemplation of it , though it be but a little , a very little , a small portion of it , that i can conceive ; and less than that very little , that i can express . yet may it be my duty to excite not only my self , but others also unto due enquiries after it , unto which end i offer the things ensuing . . labour that your minds may continually be fitted and prepared for stch heavenly contemplations . if they are carnal and sensual , or filled with earthly things , a due sense of this love of christ and its glory , will not abide in them . vertue and vice in their highest degrees are not more diametrically opposite and inconsistent in the same mind , than are an habitual course of sensual worldly thoughts , and a due contemplation of the glory of the love of christ : yea , an earnestness of spirit , pregnant with a multitude of thoughts about the lawful occasions of life , is obstructive of all due communion with the lord jesus christ herein . few there are whose minds are prepared in a due manner for this duty . the actions and communications of the most , evidence what is the inward frame of their souls . they rove up and down in their thoughts , which are continually lead by their affections into the corners of the earth . it is in vain to call such persons unto contemplations of the glory of christ in his love. an holy composure of mind by virtue of spiritual principles , an inclination to seek after refreshment in heavenly things , and to bath the soul in the fountain of them , with constant apprehensions of the excellency of this divine glory , are required hereunto . . be not satisfied with general notions concerning the love of christ , which represent no glory unto the mind , wherewith many deceive themselves . all who believe his divine person , profess a valuation of his love , and think them not christians who are otherwise minded : but they have only general notions , and not any distinct conceptions of it , and really know not what it is . to deliver us from this snare , peculiar meditations on its principal concerns , are required of us . as , . whose love it is ; namely , of the divine person of the son of god. he is expresly called god , with respect unto the exercise of this love ; that we may always consider whose it is , job . . . hereby we perceive the love of god , because he laid down his life for us . . by what ways and means this wonderful love of the son of god , doth act it self ; namely , in the divine nature , by eternal acts of wisdom , goodness and grace proper thereunto ; and in the humane by temporary acts of pity or compassion , with all the fruits of them in doing and suffering for us , see ephes. . . heb. . , . rev. . . . what is the freedom of it as unto any desert on our part , joh. . . it was hatred not love that we in our selves deserved , which is a consideration suited to fill the soul with self-abasement , the best of frames in the contemplation of the glory of christ. . what is the efficacy of it in its fruits and effects , with sundry other considerations of the like nature . by a distinct prospect and admiration of these things , the soul may walk in this paradise of god , and gather here and there an heavenly flower , conveying unto it a sweet savour of this love of christ. see cant. . , , . moreover , be not contented to have right notions of the love of christ in your minds , unless you can attain a gracious taste of it in your hearts ; no more than you would be to see a feast or banquet richly prepared , and partake of nothing of it unto your refreshment . it is of that nature that we may have a spiritual censation of it in our minds ; whence it is compared by the spouse to apples and flagons of wine . we may taste that the lord is gracious . and if we find not a relish of it in our hearts , we shall not long retain the notion of it in our minds . christ is the meat , the bread , the food of our souls . nothing is in him of an higher spiritual nourishment than his love , which we should always desire . in this love is he glorious ; for it is such as no creatures , angels , or men could have the least conceptions of , before its manifestation by its effects : and after its manifestation , it is in this world absolutely incomprehensible . chap. vi. the glory of christ in the discharge of his mediatory office. as the lord christ was glorious in the susception of his office : so was he also in its discharge . an unseen glory accompanied him in all that he did , in all that he suffered . unseen it was unto the eyes of the world , but not in his who alone can judge of it . had men seen it , they would not have crucified the lord of glory . yet to some of them it was made manifest . hence they testified that in the discharge of his office , they beheld his glory , the glory as of the only begotten of the father , joh. . . and that when others could see neither form nor comliness in him that he should be desired , psal. . . and so it is at this day . i shall only make some few observations ; first , on what he did in a way of obedience , and then on what he suffered in the discharge of his office so undertaken by him . . what he did , what obedience he yielded unto the law of god , in the discharge of his office ( with respect whereunto he said , lo , i come to do thy will , o god , yea ; thy law is in my heart ) it was all on his own free choice or election , and was resolved thereinto alone . it is our duty to endeavor after freedom , willingness , and chearfulness in all our obedience . obedience hath its formal nature from our wills. so much as there is of our wills , in what we do towards god , so much there is of obedience , and no more . howbeit , we are antecedently unto all acts of our own wills obliged unto all that is called obedience . from the very constitution of our natures , we are necessarily subject unto the law of god. all that is left unto us , is a voluntary compliance with unavoidable commands ; with him it was not so . an act of his own will and choice preceded all obligation as unto obedience . he obeyed because he would , before because he ought . he said , lo , i come to do thy will , o god , before he was obliged to do that will. by his own choice , and that in an act of infinite condescention and love , as we have shewed , he was made of a woman , and thereby made under the law. in his divine person he was lord of the law , above it , no more obnoxious unto its commands , than its curse . neither was he afterwards in himself on his own account unobnoxious unto its curse , merely because he was innocent , but also because he was every way above the law it self , and all its force . this was the original glory of his obedience . the wisdom , the grace , the loye , the condescention that was in this choice , animated every act , every duty of his obedience rendring it amiable in the sight of god , and useful unto us . so when he went unto john to be baptized , he who knew he had no need of it on his own account , would have declined the duty of administring that ordinance unto him ; but he replied , suffer it to be so now , for thus it becometh us to fulfil all righteousness , mat. . . this i have undertaken willingly of my own accord without any need of it for my self , and therefore will discharge it . for him who was lord of all universally , thus to submit himself to universal obedience , carrieth along with it an evidence of glorious grace . . this obedience as unto the use and end of it , was not for himself , but for us . we were obliged unto it , and could not perform it ; he was not obliged unto it any otherwise but by a free act of his own will , and did perform it . god gave him this honour , that he should obey for the whole church , that by his obedience we should be made righteous , rom. . . herein i say did god give him honour and glory , that his obedience should stand in the stead of the perfect obedience of the church as unto justification . . his obedience being absolutely universal , and absolutely perfect , was the great representative of the holiness of god in the law. it was represented glorious when the ten words were written by the finger of god in tables of stone : it appears yet more eminently in the spiritual transcription of it in the hearts of believers : but absolutely and perfectly it is exemplified only in the holiness and obedience of christ , which answered it unto the utmost . and this is no small part of his glory in obedience , that the holiness of god in the law was therein , and therein alone in that one instance , as unto human nature , fully represented . . he wrought out this obedience against all difficulties and oppressions . for although he was absolutely free from that disorder which in us hath invaded our whole natures , which internally renders all obedience difficult unto us , and perfect obedience impossible ; yet as unto opposition from without in temptations , sufferings , reproaches , contradictions , he met with more than we all . hence is that glorious word , although he were a son , yet he learned obedience by the things which be suffered , heb. . . see our exposition of that place . but , . the glory of this obedience ariseth principally from the consideration of the person , who thus yielded it unto god. this was no other but the son of god made man ; god and man in one person . he who was in heaven , above all , lord of all , at the same time lived in the world in a condition of no reputation , and a course of the strictest obedience unto the whole law of god. he unto whom prayer was made , prayed himself night and day . he whom all the angels of heaven , and all creatures worshiped , was continually conversant in all the duties of the worship of god. he who was over the house , diligently observed the meanest office of the house . he that made all men , in whose hand they are all as clay in the hand of the potter , observed amongst them the strictest rules of justice , in giving unto every one his due , and of charity , in giving good things that were not so due . this is that which renders the obedience of christ in the discharge of his office , both mysterious and glorious . . again , the glory of christ is proposed unto us in what he suffered in the discharg of the office which he had undertaken . there belonged indeed unto his office , victory , success , and triumph with great glory , isa. . , , , , . but there were sufferings also required of him antecedently thereunto . ought not christ to suffer , and to enter into his glory ? but such were these sufferings of christ , as that in our thoughts about them , our minds quickly recoil in a sense of their insufficiency to conceive a right of them : never any one launched into this ocean with his meditations , but he quickly found himself unable to fathom the depths of it : nor shall i here undertake an enquiry into them . i shall only point at this spring of glory , and leave it under a vail . we might here look on him as under the weight of the wrath of god , and the curse of the law ; taking on himself , and on his whole soul , the utmost of evil that god had ever threatned to sin or sinners ; we might look on him in his agony and bloody sweat , in his strong cries and supplications , when he was sorrowful unto the death , and began to be amazed , in apprehensions of the things that were coming on him ; of that dreadful tryal which he was entring into : we might look upon him , conflicting with all the powers of darkness , the rage and madness of men ; suffering in his soul , his body , his name , his reputation , his goods , his life ; some of these sufferings being immediate from god above , others from devils and wicked men , acting according to the determinate counsel of god : we might look on him praying , weeping , crying out , bleeding , dying , in all things making his soul an offering for sin : so was he taken from prison , and judgment , and who shall declare his generation ? for he was cut off from the land of the living , for the transgression ( saith god ) of my people was he smitten , isa. . . but these things i shall not insist on in particular , but leave them under such a vail as may give us a prospect into them , so far as to fill our souls with holy admiration . lord ! what is man that thou art thus mindful of him , and the son of man that thou visitest him ? who hath known thy mind , or who hath been thy councellor ? o the depth of the riches both of the wisdom and knowledg of god! how unsearchable are his judgments , and his ways past finding out ? what shall we say unto these things ? that god spared not his only son , but gave him up unto death , and all the evils included therein , for such poor lost sinners as we were ; that for our sakes the eternal son of god should submit himself unto all the evils that our natures are obnoxious unto , and that our sins had deserved , that we might be delivered ! how glorious is the lord christ on this account in the eyes of believers ! when adam had sinned , and thereby eternally , according unto the sanction of the law , ruined himself and all his posterity , he stood ashamed , afraid , trembling , as one ready to perish for ever under the displeasure of god. death was that which he had deserved , and immediate death was that which he looked for . in this state the lord christ in the promise comes unto him , and says , poor creature ! how woful is thy condition ! how deformed is thy appearance ! what is become of the beauty , of the glory of that image of god wherein thou wast created ? how hast thou taken on thee the monstrous shape and image of satan ! and yet thy present misery , thy entrance into dust and darkness , is no way to be compared with what is to ensue . eternal distress lies at the door . but yet look up once more , and behold me , that thou mayest have some glymps of what is in the designs of infinite wisdom , love and grace . come forth from thy vain shelter , thy hiding place : i will put my self into thy condition . i will undergo and bear that burthen of guilt and punishment , which would sink thee eternally into the bottom of hell. i will pay that which i never took ; and be made temporally a curse for thee , that thou mayest attain unto eternal blessedness . to the same purpose he speaks unto convinced sinners in the invitation he gives them to come unto him . thus is the lord christ set forth in the gospel evidently crucified before our eyes , gal. . . namely , in the representation that is made of his glory , in the suffering he underwent for the discharge of the office he had undertaken . let us then behold him as poor , despised , persecuted , reproached , reviled , hanged on a tree ; in all labouring under a sense of the wrath of god due unto our sins . unto this end are they recorded in the gospel , read , preached , and represented unto us . but what can we see herein ? what glory is in these things ? are not these the things which all the world of jews and gentiles stumbled and took offence at ? those wherein he was appointed to be a stone of stumbling , and a rock of offence ? was it not esteemed a foolish thing to look for help and deliverance by the miseries of another ? to look for life by his death ? the apostle declares at large that such it was esteemed , cor. . so was it in the wisdom of the world. but even on the account of these things is he honorable , glorious and precious in the sight of them that do believe , pet. . , . for even herein he was the wisdom of god , and the power of god , cor. . . and the apostle declares at large the grounds and reasons of the different thoughts and apprehensions of men concerning the cross and sufferings of christ , cor. . , , , . chap. vii . the glory of christ in his exaltation , after the accomplishment of the work of mediation in this world. we may in the next place behold the glory of christ with respect unto his office in the actings of god towards him , which ensued on his discharge of it in this world , in his own exaltation . these are the two heads , whereunto all the prophesies and predictions concerning jesus christ under the old testament are referred , namely , his sufferings , and the glory that ensued thereon , pet. . . all the prophets testified beforehand of the sufferings of christ , and the glory that should follow . so when he himself opened the scriptures unto his disciples , he gave them this as the sum of the doctrine contained in them ; ought not christ to have suffered these things , and to enter into his glory , luk. . . the same is frequently expressed elsewhere , rom. . . phil. . , , , . so much as we know of christ , his sufferings and his glory ; so much do we understand of the scripture , and no more . these are the two heads of the mediation of christ and his kingdom ; and this is their order which they communicate unto the church ; first sufferings , and then glory : if we suffer , we shall also reign with him , tim. . . they do but deceive themselves , who design any other method of these things . some would reign here in this world ; and we may say with the apostle , would you did reign , that we might reign with you . but the members of the mystical body must be conformed unto the head. in him , sufferings went before glory ; and so they must in them . the order in the kingdom of satan and the word , is contrary hereunto . first , the good things of this life , and then eternal misery , is the method of that kingdom , luk. . . these are the two springs of the salvation of the church ; the two anointed ones that stand before the lord of the whole earth ; from which all the golden oyl whereby the church is dedicated unto god and sanctified doth flow . this glory of christ in his exaltation which followed on his sufferings , is that which we now enquire into . and we shall state our apprehensions of it in the ensuing observations . . this is peculiarly that glory which the lord christ prays that his disciples may be where he is , to behold it . it is not solely so , as it is considered absolutely : but it is that , wherein all the other parts of his glory are made manifest . it is the evidence , the pledge , the means of the manifestation of them all . as unto all the instances of his glory before insisted on , there was a vail drawn over them whilst he was in this world. hence the most saw nothing of it , and the best saw it but obscurely . but in this glory that vail is taken off , whereby the whole glory of his person in it self , and in the work of mediation is most illustriously manifested . when we shall immediately behold this glory , we shall see him as he is . this is that glory whereof the father made grant unto him before the foundation of the world , and wherewith he was actually invested upon his ascention . . by this glory of christ , i do not understand the essential glory of his divine nature ; or his being absolutely in his own person over all god blessed for ever : but the manifestation of this glory in particular , after it had been vailed in this world under the form of a servant , belongs hereunto . the divine glory of christ in his person belongs not unto his exaltation ; but the manifestation of it doth so . it was not given him by free donation ; but the declaration of it unto the church of angels and men after his humiliation was so . he left it not whilst he was in this world ; but the direct evidence and declaration of it he laid aside , until he was declared to be the son of god with power , by the resurrection from the dead . when the sun is under a total eclipse , he loseth nothing of his native beauty , light , and glory . he is still the same that he was from the beginning ; a great light to rule the day . to us he appears as a dark useless meteor : but when he comes by his course to free himself from the lunar interposition unto his proper aspect towards us , he manifests again his native light and glory . so was it with the divine nature of christ as we have before declared . he vailed the glory of it by the interposition of the flesh , or the assumption of our nature to be his own , with this addition , that therein he took on him the form of a servant , of a person of mean and low degree . but this temporary eclipse being past and over , it now shines forth in its infinite lustre and beauty , which belongs unto the present exaltation of his person . and when those who beheld him here as a poor , sorrowful , persecuted man , dying on the cross , came to see him in all the infinite increated glories of the divine nature , manifesting themselves in his person , it could not but fill their souls with transcendent joy and admiration . and this is one reason of his prayer for them whilst he was on the earth , that they might be where he is to behold his glory . for he knew what ineffable satisfaction it would be unto them for evermore . . i do not understand absolutely the glorification of the human nature of christ ; that very soul and body wherein he lived and died , suffered and rose again , tho that also be included herein . this also were a subject meet for our contemplation , especially as it is the exemplar of that glory which he will bring all those unto , who believe in him . but because at present we look somewhat further , i shall observe only one or two things concerning it . . that very nature it self which he took on him in this world , is exalted into glory . some under a pretence of great subtilty and acuracy do deny that he hath either flesh or blood in heaven , that is , as to the substance of them ; however you may suppose that they are changed , purified , glorified . the great foundation of the church , and all gospel faith is , that he was made flesh , that he did partake of flesh and blood , even as did the children . that he hath forsaken that flesh and blood which he was made in the womb of the blessed virgin ; wherein he lived and died , which he offered unto god in sacrifice , and wherein he rose from the dead , is a socinian fiction . what is the true nature of the glorification of the humanity of christ , neither those who thus furmise , nor we can perfectly comprehend . it doth not yet appear what we our selves shall be , much less is it evident unto us what he is , whom we shall be like . but that he is still in the same human nature , wherein he was on the earth , that he hath the same rational soul , and the same body , is a fundamental article of the christian faith. . this nature of the man christ jesus , is filled with all the divine graces and perfections whereof a limited created nature is capable . it is not deified , it is not made a god ; it doth not in heaven coalesce into one nature with the divine by a composition of them ; it hath not any estential property of the deity communicated unto it , so as subjectively to reside in it ; it is not made omniscient , omnipresent , omnipotent : but it is exalted in a fulness of all divine perfection ineffably above the glory of angels and men. it is incomprehensibly nearer god than they all ; hath communications from god , in glorious light , love , and power , ineffably above them all . but it is still a creature . for the substance of this glory of the human nature of christ , believers shall be made partakers of it ; for when we see him as he is , we shall be like him : but as unto the degrees and measures of it , his glory is above all that we can be made partakers of : there is one glory of the sun , another of the moon and stars , and one star differeth from another in glory , as the apostle speaks , cor. . . and if there be a difference in glory among the stars themselves as to some degrees of the same glory : how much more is there between the glory of the sun , and that of any star whatever ? such is the difference that is and will be unto eternity between the human nature of christ , and what glorified believers do attain unto . but yet this is not that properly wherein the glory of christ in his exaltation after his humiliation and death , doth consist . the things that belong unto it may be reduced unto the ensuing heads . . it consisteth in the exaltation of the human nature , as subsisting in the divine person above the whole creation of god in power , dignity , authority and rule , with all things that the wisdom of god hath appointed to render the glory of it illustrious . i have so largely insisted on the explication and confirmation of this part of the present glory of christ , in the exposition of heb. . ver . , . that i have nothing more to add thereunto . . it doth so in the evidence given of the infinite love of god the father unto him , and his delight in him , with the eternal approbation of his discharge of the office committed unto him . hence he is said to sit at the right hand of god , or at the right hand of the majesty on high . that the glory and dignity of christ in his exaltation is singular , the highest that can be given to a creature incomprehensible ; that he is with respect unto the discharge of his office , under the eternal approbation of god : that as so gloriously exalted , he is proclaimed unto the whole creation , are all contained in this expression . . hereunto is added the full manifestation of his own divine wisdom , love and grace in the work of mediation and redemption of the church . this glory is absolutely singular and peculiar unto him . neither angels or men have the least interest in it . here we see it darkly as in a glass ; above , it shines forth in its brightness to the eternal joy of them who behold him . this is that glory which our lord jesus christ in an especial manner prayed that his disciples might behold . this is that whereof we ought to endeavor a prospect by faith. by faith , i say , and not by imagination . vain and foolish men having general notions of this glory of christ , knowing nothing of the real nature of it , have endeavored to represent it in pictures and images with all that lustre and beauty with the art of painting , with the ornaments of gold and jewels , can give them . this is that representation of the present glory of christ , which being made and proposed unto the imagination and carnal affections of superstitious persons carrieth such a shew of devotion and veneration in the papal church . but they err not knowing the scripture , nor the eternal glory of the son of god. this is the sole foundation of all our meditations herein . the glory that the lord jesus christ is in the real actual possession of in heaven , can be no otherwise seen or apprehended in this world , but in the light of faith , fixing it self on divine revelation . to behold this glory of christ is not an act of fancy or imagination . it doth not consist in framing unto our selves the shape of a glorious person in heaven . but the steady exercise of faith on the revelation and description made of this glory of christ in the scripture , is the ground , rule and measure of all divine meditations thereon . hereon our duty it is , to call our selves to an account , as unto our endeavor after a gracious view of this glory of christ : when did we stedfastly behold it ? when had we such a view of it as wherein our souls have been satisfied and refreshed ? it is declared and represented unto us as one of the chief props of our faith , as an help of our joy , as an object of our hope , as a ground of our consolation , as our greatest encouragement unto obedience and suffering . are our minds every day conversant with thoughts hereof ? or do we think our selves not much concerned herein ? do we look upon it , as that which is without us and above us , as that which we shall have time enough to consider when we come to heaven ? so is it with many . they care neither where christ is , nor what he is , so that one way or other they may be saved by him . they hope , as they pretend , that they shall see him and his glory in heaven , and that they suppose to be time enough : but in vain do they pretend a desire thereof ; in vain are their expectations of any such thing . they who endeavor not to behold the glory of christ in this world , as hath been often said , shall never behold him in glory hereafter unto their satisfaction ; nor do they desire so to do . only they suppose it a part of that relief which they would have when they are gone out of this world. for what should beget such a desire in them ? nothing can do it , but some view of it here by faith , which they despise , or totally neglect . every pretence of a desire of heaven , and of the presence of christ therein , that doth not arise from , that is not resolved into that prospect which we have of the glory of christin this world by faith , is mere fancy and imagination . our constant exercise in meditation on this glory of christ will fill us with joy on his account , which is an effectual motive unto the duty it self . we are for the most part selfish , and look no farther than our own concernments . so we may be pardoned and saved by him , we care not much how it is with himself , but only presume it is well enough . we find not any concernment of our own therein . but this frame is directly opposite unto the genius of divine faith and love. for their principal actings consist in preferring christ above our selves ; and our concerns in him , above all our own . let this then stir us up unto the contemplation of this glory . who is it that is thus exalted over all ? who is thus encompassed with glory , majesty , and power ? who is it that sits down at the right hand of the majesty on high , all his enemies being made his foot-stool ? is it not he , who in this world was poor , despised , persecuted and slain , all for our sakes ? is it not the same jesus who loved us , and gave himself for us , and washed us in his own blood ? so the apostle told the jews , that the same jesus whom they slew and hanged on a tree , god had exalted with his right hand to be a prince and a saviour to give repentance unto israel , and the forgiveness of sins , act. . . . if we have any valuation of his love , if we have any concernment in what he hath done and suffered for the church , we cannot but rejoyce in his present state and glory . let the world rage whilest it pleaseth ; let it set it self with all its power and craft against every thing of christ that is in it ; which whatever is by some otherwise pretended , proceeds from an hatred unto his person : let men make themselves drunk with the blood of his saints , we have this to oppose unto all their attempts , unto our supportment , namely , what he says of himself ; fear not , i am the first and the last , he that liveth and was dead , and behold i am alive for evermore , and have the keys of hell and death , rev. . , . blessed jesus ! we can add nothing to thee nothing to thy glory ; but it is a joy of heart unto us that thou art what thou art ; that thou art so gloriously exalted at the right hand of god ; and do long more fully and clearly to behold that glory according to thy prayer and promise . chap. viii . representations of the glory of christ under the old testament . it is said of our lord jesus christ , that beginning at moses and all the prophets , he declared unto his disciples in all the scriptures the things concerning himself , luk. . . it is therefore manifest that moses and the prophets , and all the scriptures , do give testimony unto him , and his glory . this is the line of life and light , which runs through the whole old testament ; without the conduct whereof we can understand nothing aright therein : and the neglect hereof , is that which makes many as blind in reading the books of it , as are the jews , the same vail being upon their minds . it is faith alone , discovering the glory of christ , that can remove that vail of darkness which covers the minds of men in reading the old testament , as the apostle declares , cor. . , , . i shall therefore consider briefly some of those ways and means whereby the glory of christ was represented unto believers under the old testament . . it was so in the institution of the beautiful worship of the law , with all the means of it . herein have they the advantage above all the splendid ceremonies that men can invent , in the outward worship of god ; they were designed and framed in divine wisdom to represent the glory of christ in his person and his office. this nothing of human invention can do , or once pretend unto . men cannot create mysteries , nor give unto any thing natural in it self , a mystical signification . but so it was in the old divine institutions . what were the tabernacle and temple ? what was the holy place with the utensils of it ? what was the oracle , the ark , the cherubims , the mercy-seat placed therein ? what was the high-priest in all his vestments and administrations ? what were the sacrifices , and annual sprinkling of blood in the most holy place ? what was the most whole systeme of their religious worship ? were there any thing but representations of christ in the glory of his person and his office ? they were a shadow , and the body represented by that shadow , was christ. if any would see how the lord christ was in particular foresignified and represented in them , he may peruse our exposition on the ninth chapter of the epistle unto the hebrews , where it is handled so at large as that i shall not here again insist upon it . the sum is , moses was faithful in all the house of god , for a testimony of those things which were to be spoken afterwards , heb. . . all that moses did in the erection of the tabernacle , and the institution of all its services , was but to give an antecedent testimony by way of representation , unto the things of christ that were aftewards to be revealed . and that also was the substance of the ministry of the prophets , pet. . , . the dark apprehensions of the glory of christ which by these means they obtained , were the life of the church of old. . it was represented in the mystical account which is given us of his communion with his church in love and grace . as this is intimated in many places of scripture ; so there is one entire book designed unto its declaration . this is the divine song of solomon who was a type of christ , and a penman of the holy ghost therein . a gracious record it is of the divine communications of christ in love and grace unto his church , with their returns of love unto him , and delight in him . and then may a man judge himself to have somewhat profited in the experience of the mystery of a blessed entercourse and communion with christ , when the expressions of them in that holy dialogue , do give light and life unto his mind , and efficaciously communicate unto him an experience of their power . but because these things are little understood by many , the book it self is much neglected if not despised . yea to such impudence have some arrived , in foaming out their own shame , as that they have ridiculed the expressions of it ; but we are foretold of such mockers in the last days , that should walk after their own ungodly lusts ; they are not of our present consideration . the former instance of the representations of the glory of christ in their institutions of outward worship with this record of the inward communion they had with christ in grace , faith , and love , gives us the substance of that view which they had of his glory . what holy strains of delight and admiration , what raptures of joy , what solemn and divine complacency , what ardency of affection , and diligence in attendance unto the means of enjoying communion with him , this discovery of the glory of christ wrought in the souls of them that did believe , is emphatically expressed in that discourse . a few days , a few hours spent in the frame characterised in it , is a blessedness excelling all the treasures of the earth ; and if we , whose revelations of the same glory do far exceed theirs , should be found to come short of them in ardency of affection unto christ , and continual holy admiration of his excellencies , we shall one day be judged unworthy to have received them . . it was so represented and made known under the old testament in his personal appearances on various occacasions unto several eminent persons , leaders of the church in their generations . this he did as a praeludium to his incarnation . he was as yet god only ; but appeared in the assumed shape of a man , to signifie what he would be . he did not create an human nature , and unite it unto himself for such a season ; only by his divine power he acted the shape of a man composed of what aetherial substance he pleased , immediately to be dissolved . so he appeared to abraham , to jacob , to moses , to joshua , and others , as i have at large elsewhere proved and confirmed . and hereon also , because he was the divine person who dwelt in , and dealt with the church , under the old testament from first to last , in so doing he constantly assumes unto himself human affections , to intimate that a season would come when he would immediately act in that nature . and indeed after the fall there is nothing spoken of god in the old testament , nothing of his institutions , nothing of the way and manner of dealing with the church , but what hath respect unto the future incarnation of christ. and it had been absurd to bring in god under perpetual anthropopathis , as grieving , repenting , being angry , well-pleased , and the like , were it not but that the divine person intended , was to take on him the nature wherein such affections do dwell . . it was represented in propheticat visions . so the apostle affirms that the vision which isaiah had of him , was when he saw his glory , john. . . and it was a blessed representation thereof . for his divine person being exalted on a throne of glory , his train filled the temple . the whole train of his glorious grace filled the temple of his body . this is the true tabernacle which god pitched , and not man. the temple which was destroy'd and which he raised again in three days , wherein dwelt the fulness of the godhead . col. . . this glory was now presented unto the view of isaiah , chap. . , , . which filled him with dread and astonishment . but from thence he was relieved , by an act of the ministry of that glorious one , taking away his iniquity by a coal from the altar , which typified the purifying efficacy of his sacrifice . this was food for the souls of believers , in these and on the like occasions , did the whole church lift up their voice in that holy cry , make hast our beloved , and be thou like to a roe , or to a young hart on the mountain of spices . of the same nature was his glorious appearance on mount sinai at the giving of the law , exod. . for the description thereof by the psalmist , psal. . , . is applyed by the apostle unto the ascension of christ after his resurrection , ephes. . , , , . only as it was then full of outward terror , because of the giving of the fiery law , it was referred unto by the psalmist , as full of mercy , with respect unto his accomplishment of the same law. his giving of it was as death unto them concerned , because of its holiness , and the severity of the the curse wherewith it was attended ; his fulfilling of it was life , by the pardon and righteousness which issued from thence . . the doctrine of his incarnation whereby he became the subject of all that glory which we enquire after , was revealed , although not so clearly as by the gospel , after the actual accomplishment of the thing it self . in how many places this is done in the old testament , i have elsewhere declared ; at least i have explained and vindicated many of them ( for no man can presume to know them all ) vindic. evangel . one instance therefore shall here suffice , and this is that of the same prophet isaiah chap. . v. , . unto us a child is born , unto us a son is given , and the government shall be on his shoulder , and his name shall be called wonderful , counsellor , the mighty god , the everlasting father , the prince of peace , of the encrease of his government and peace there shall be no end , upon the throne of david and upon his kingdom to order it and establish it with judgment and justice from henceforth and for ever , the zeal of the lord of hosts will perform this . this one testimony is sufficient to confound all jews , socinians , and other enemies of the glory of christ. i do acknowledge , that not-notwithstanding this declaration of the glory of christ in his future incarnation and rule there remained much darkness in the minds of them unto whom it was then made . for although they might and did acquiesce in the truth of the revelation , yet they could frame to themselves no notions of the way or manner of its accomplishment . but now when every word of it is explained , declared , and its mystical sence visibly laid open unto us in the gospel , and by the accomplishment exactly answering every expression in it , it is judicial blindness not to receive it . nothing but the satanical pride of the hearts of men which will admit of no effects of infinite wisdom , but what they suppose they can comprehend , can shut their eyes against the light of this truth . . promises , prophesies , praedictions , concerning his person , his coming , his office , his kingdom and his glory in them all , with the wisdom , grace and love of god to the church in him , are the line of life , as was said , which runs through all the writings of the old testament , and take up a great portion of them . those were the things which he expounded unto his disciples out of moses and all the prophets . concerning these things he appealed to the scriptures against all his adversaries ; search the scriptures , for they are they that testifie of me . and if we find them not , if we discern them not therein , it is because a vail of blindness is over our minds . nor can we read , study , or meditate on the writings of the old testament unto any advantage , unless we design to find out and behold the glory of christ declared and represented in them . for want hereof they are a sealed book to many unto this day . . it is usual in the old testament to set out the glory of christ under metaphorical expressions ; yea it aboundeth therein . for such allusions are exceedingly suited to let in a sense into our minds of those things which we cannot distinctly comprehend . and there is an infinite condescention of divine wisdom in their way of instruction , representing unto us the power of things spiritual , in what we naturally discern . instances of this kind in calling the lord christ by the names of those creatures which unto our senses represent that excellency which is spiritually in him , are innumerable . so he is called the rose for the sweet savour of his love , grace and obedience ; the lilly for his gracious beauty and amiableness ; the pearl of price for his worth , for to them that believe he is precious ; the vine for his fruitfulness ; the lion for his power , the lamb for his meekness and fitness for sacrifice , with other things of the like kind almost innumerable . these things have i mentioned , not with any design to search into the depth of this treasury of those divine truths concerning the glory of christ ; but only to give a little light unto the words of the evangelist , that he opened unto his disciples out of moses and all the prophets the things which concerned himself ; and to stir up our own souls unto a contemplation of them as contained therein . chap. ix . the glory of christ in his intimate conjunction with the church . vvhat concerns the glory of christ in the mission of the holy ghost unto the church , with all the divine truths that are branched from it , i have at large declared in my discourse concerning the whole dispensation of the holy spirit . here therefore it must have no place amongst those many other things which offer themselves unto our centemplation , as part of this glory , or intimately belonging thereunto . i shall insist briefly on three only , which cannot be reduced directly unto the former heads . and the first of these is , that intimate conjunction that is between christ and the church ; whence it is just and equal in the sight of god , according unto the rules of his eternal righteousness , that what he did and suffered in the discharge of his office , should be esteemed , reckoned , and imputed unto us , as unto all the fruits and benefits of it , as if we had done and suffered the same things our selves . for this conjunction of his with us , was an act of his own mind and will , wherein he is ineffably glorious . the enemies of the glory of christ and of his cross , do take this for granted , that there ought to be such a conjunction between the guilty person and him that suffers for him , as that in him the guilty person may be said in some sense to undergo the punishment himself . but then they affirm on the other hand , that there was no such conjunction between christ and sinners , none at all ; but that he was a man , as they were men ; and otherwise , that he was at the greatest distance from them all , as it is possible for one man to be from another , socin . de servat . lib. . cap. . the falseness of this latter assertion , and the gross ignorance of the scripture under a pretence of subtilty , in them that make it , will evidently appear in our ensuing discourse . the apostle tells us pet. . . that in his own self he bare our sins in his own body on the tree ; and chap. . . that he suffered for sin , the just for the unjust , that he might bring us unto god. but this seems somewhat strange unto reason ; where is the justice , where is the equity , that the just should suffer for the unjust ? where is divine righteousness herein ? for it was an act of god , the lord hath laid on him the iniquites of us all , isa. . . the equity hereof , with the grounds of it , must be here a little enquired into . first of all , it is certain that all the elect , the whole church of god , fell in adam , under the curse due to the transgression of the law. it is so also , that in this curse , death both temporal and eternal was contained . this curse none could undergo and be sayed . nor was it consistent with the righteousness , or holiness , or truth of god , that sin should go unpunished . wherefore there was a necessity upon a supposition of gods decree to save his church , of a translation of punishment ; namely , from them who had deserved it , and could not bear it , unto one who had not deserved it , but could bear it . a supposition of this translation of punishment by divine dispensation , is the foundation of christian religion , yea of all supernatural revelation contained in the scripture . this was first intimated in the first promise ; and afterwards explained and confirmed in all the institutions of the old testament . for although in the sacrifices of the law there was a revival of the greatest and most fundamental principal of the law of nature , namely , that god is to be worshipped with our best ; yet the principal end and use of them , was to represent this translation of punishment from the offender unto another , who was to be a sacrifice in his stead . the reasons of the equity hereof , and the unspeakable glory of christ herein , is what we now enquire into . and i shall reduce what ought to be spoken hereunto , to the ensuing heads . . it is not contrary unto the nature of divine justice ; it doth not interfere with the principles of natural light in man , that in sundry cases some persons should suffer punishment for the sins and offences of others . i shall at present give this assertion no other confirmation , but only that god hath often done so , who will , who can do no iniquity . so he affirms that he will do , exod. . . visiting the sins of the fathers upon the children under the third and fourth generation . it is no exception of weight , that they also are sinners , continuing in their fathers sins : for the worst of sinners must not be dealt unjustly withal ; but they must be so if they are punished for their fathers sins , and it be absolutely unlawful that any one should be punished for the sin of another . so the church affirms ; our fathers have sinned , and are not ; and we have born their iniquities , lam. . . and so it was : for in the babylonish captivity god punished the sins of their fore-fathers , especially those committed in the days of manasses , king. . , . as afterwards in the final destruction of that church and nation , god punished in them the guilt of all bloody persecutions from the beginning of the world , luke . , . so canaan was cursed for the sin of his father , gen. . . saul's seven sons were put to death for their fathers bloody cruelty , sam. . . . for the sin of david , seventy thousand of the people were destroyed by an angel , concerning whom he said , it is i that have sinned and done evil , these sheep what have they done ? sam. . , . see also king. . . so was it with all the children or infants that perished in the flood , or in the conflagration of sodom and gomorrah . and other instances of the like nature may be assigned . it is therefore evident , that there is no inconsistency with the nature of divine justice , nor the rules of reason among men , that in sundry cases the sins of some may be punished on others . . it is to be observed that this administration of justice is not promiscuous , that any whatever , may be punished for the sins of any others . there is always a special cause and reason of it ; and this is a peculiar conjunction between them who sin , and those who are punished for their sins . and two things belong unto this conjunction . ( . ) especial relation . ( . ) especial mutual interest . . there is an especial relation required unto this translation of punishment . such as that between parents and children , as in most of the instances before given ; or between a king and subjects , as in the case of david . hereby the persons sinning , and those suffering , are constituted one body , wherein if one member offend , anonother may justly suffer : the back may answer for what the hands takes away . . it consists in mutual interest . those whose sins are punished in others , have such an interest in them , as that their being so , is a punishment unto themselves . therefore are such sinners threatned with the punishment and evils that shall befall their posterity or children for their sakes which is highly poenal unto themselves , numb . . . your children shall wander in the wilderness forty years , and bear your whoredoms . the punishment due to their sins is in part transferred unto their children , and therein did the sting of their own punishment also consist . . there is a greater , a more intimate conjunction , a nearer relation , an higher mutual interest between christ and the church , than ever was or can be between any other persons or relations in the world , whereon it became just and equal in the sight of god , that he should suffer for us , and that what he did and suffered should be imputed unto us , which is farther to be cleared . there neither is nor can be any more than a threefold conjunction between diverse , distinct persons . the first is natural , the second is moral , whereunto i refer that which is spiritual or mystical ; and the third foederal , by vertue of mutual compact . in all these ways is christ in conjunction with his church , and in every in one of them , in a way singular and peculiar . . the first conjunction of distinct persons is natural . god hath made all mankind of one blood , act. . . whereby there is a cognation and alliance between them all . hence every man , is every mans brother or neighbour , unto whom loving kindness is to be shewed , luk. . . and this conjunction was between christ and the church ; as the apostle declares , heb. . . for asmuch as the children are partakers of flesh and blood , he also himself likewise took part of the same , that through death he might destroy him that had the power of death , that is the devil , and deliver them who through fear of death were all their life time subject to bondage . hence both he that sanctifieth , and they who are sanctified are all of one , v. . his infinite condescention in coming into this communion and conjunction of nature with us , was before declared : but it is not common like that between all other men partakers of the same nature . there are two things wherein it was peculiar and eminent . . this conjunction between him and the church , did not arise from a necessity of nature , but from a voluntary act of his will. the conjunction that is between all others is necessary . every man is every mans brother whether he will or no , by being a man. natural generation communicating to every one his subsistence in the same nature , prevents all acts of their own will and choice . with the lord christ it was otherwise as the text affirms : for such reasons as are there expressed , he did by an act of his own will partake of flesh and blood , or came into this conjunction with us . he did it of his own choice , because the children did partake of the same . he would be what the children where . wherefore the conjunction of christ in humane nature with the church , is ineffably distinct from that common conjunction which is amongst all others in the same nature . and therefore altho it should not be meet amongst meer men , that one should act and suffer in the stead of others , because they are all thus related to one another as it were whether they will or no ; yet this could not reach the lord christ , who in a strange and wonderful manner came into this conjunction by a meet act of his own . . he came into it on this design , and for this only end , nemely , that in our nature taken to be his own , he might do and suffer what was to be done and suffered for the church : so it is added in the text ; that by death he might destroy him who had the power of death ; and deliver them who for fear of death were subject to bondage . this was the only end of his conjunction in nature with the church : and this puts the case between him and it , at a vast distance from what is or may be between other men. it is a foolish thing to argue , that because a mere participation of the same nature among men , is not sufficient to warrant the righteousness of punishing one for another ; that therefore the conjunction in the same nature betwixt christ and the church , is not a sufficient and just foundation of his suffering for us , and in our stead ! for by an act of his own will and choice , he did partake of of our nature , and that for this very end , that therein he might suffer for us , as the holy ghost expresly declares . amongst others there neither is nor can be any thing of this nature , and so no objection from what is equal or inequal amongst them , can arise against what is equal between christ and the church . and herein is he glorious and precious unto them that believe , as we shall see immediately . . there is a mystical conjunction between christ and the church , which answers all the most strict real or moral unions or conjunctions between other persons or things . such is the conjunction between the head of a body and its members , or the tree of the vine and its branches which are real ; or between an husband and wife , which is moral and real also . that there is such a conjunction between christ and his church , the scripture plentifully declares , as also that it is the foundation of the equity of his suffering in its stead . so speaks the apostle , eph. . , , , , , , , . husbands love your wives , even as christ also loved the church ( that is his wife , the bride the lambs wife ) and gave himself for it , &c. being the head and husband of the church , which was to be sanctified and saved , and could be so no otherwise but by his blood and sufferings , he was both meet so to suffer , and it was righteous also that what he did and suffered should be imputed unto them for whom he both did it , and suffered . let the adversaries of the glory of christ assign any one instance of such a conjunction , union and relation between any amongst mankind , as is between christ and the church , and they may give some countenance unto their cavils against his obedience and sufferings in our stead , with the imputation of what he did and suffered unto us . but the glory of christ is singular herein , and as such it appears unto them by whom the mystery of it is in any measure spiritually apprehended . but yet it will be said , that this mystical conjunction of christ with his church is consequential unto what he did and suffered for it : for it ensues on the conversion of men unto him . for it is by faith that we are implanted into him . until that be actually wrought in us , we have no mystical conjunction with him . he is not an head , or an huusband unto unregenerate , unsanctified unbelievers whilst they continue so to be : and such was the state of the whole church when christ suffered for us , rom. . . eph. . . there was therefore no such mystical conjunction between him and the church , as to render it meet and equal that he should suffer in its stead . wherefore the church is the effect of the work of the redemption , that which rose out of it , which was made and constituted by it ; and cannot be so the object of it , as that which was to be redeemed by vertue of an antecedent conjunction with it . i answer , . although this mystical conjunction is not actually consummate without an actual participation of the spirit of christ , yet the church of the elect was designed antecedently unto all his sufferings , to be his spouse and wife , so as that he might love her and suffer for her ; so it is said , hos. . . israel served for a wife , and for a wife he kept sheep . howbeit , she was not his married wife , until after he had served for her , and thereby purchased her to be his wife ; yet as he served for her , she is called his wife , because of his love unto her , and because she was so designed to be upon his service . so was the church designed to be the spouse of christ in the counsel of god , whereon he loved her , and gave himself for her . hence in the work of redemption the church was the object of it as designed to be the spouse of christ , and the effect of it , inasmuch as that thereby it was made meet for the full consummation of that alliance ; as the apostle expresly declares , eph. . , , . . antecedently unto all that the lord christ did and suffered for the church , there was a supreme act of the will of god the father , giving all the elect unto him , entrusting them with him , to be redeemed , sanctified and saved ; as himself declares , joh. . , . chap. . , , . and on these grounds this mystical conjunction between christ and the church hath its vertue and efficacy before it be actually consummate . . there is a foederal conjunction between distinct persons : and as this is various according unto the variety of the interests and ends of them that enter into it ; so that is most eminent , where one by the common consent of all that are concerned , undertakes to be a sponsor or surety for others , to do and answer what on their part is required of them for attaining the ends of the covenant . so did the lord christ undertake to be surety of the new covenant in behalf of the church , heb. . . and thereon tendred himself unto god to do and suffer for them , in their stead , and on their behalf , whatever was required , that they might be sanctified and saved . these things i have treated of at large elsewhere , as containing a great part of the mystery of the wisdom of god in the salvation of the church . here therefore i do only observe that this is that whereby the mystical conjunction that was between christ and the church , whereon it was meet just and equal in the sight of god , that what he did and suffered should be imputed unto us , is compleated . these are some of the foundations of that mystery of transmitting the sins of the church as unto the guilt and punishment of them from the sinners themselves unto another every way innocent pure and righteous in himself , which is the life , soul and center of all scripture revelations . and herein is he exceedingly glorious , and precious unto them that believe . no heart can conceive , no tongue can express the glory of christ herein . now because his infinite condescension and love herein have been spoken to before , i shall here only instance its greatness in some of its effects . . it shines forth in the exaltation of the righteousness of god in the forgiveness of sins . there is no more adequate conception of the divine nature , than that of justice in rule and government . hereunto it belongs to punish sin according unto its desert : and herein consisted the first actings of god as the governour of the rational creation ; they did so in the eternal punishment of the angels that sinned , and the casting of adam out of paradise , an emblem also of everlasting ruin. now all the church , all the elect of god are sinners : they were so in adam ; they have been and are so in themselves . what doth become the justice of god to do thereon ? shall it dismiss them all unpunished ? where then is that justice which spared not the angels who sinned nor adam at the first ? would this procedure have any consonancy thereunto , be reconcilable unto it ? wherefore the establishment of the righteousness of god on the one hand , and the forgiveness of sin on the other , seem so contradictory , as that many stumble and fall at it eternally , see rom. . , . but in this interposition of christ , in this translation of punishment from the church unto him , by vertue of his conjunction therewith , there is a blessed harmony between the righteousness of the god , and the forgiveness of sins ; the exemplification whereof , is his eternal glory . o blessed change ! o sweet permutation ; as justine martyr speaks . by vertue of his union with the church , which of his own accord he entred into , and his undertaking therein to answer for it in the sight of god , it was a righteous thing with god , to lay the punishment of all our sins upon him , so as that he might freely and graciously pardon them all , to the honour and exaltation of his justice , as well as of his grace and mercy , rom. . , , . herein is he glorious in the sight of god , angels and men. in him there is at the same time , in the same divine actings , a glorious resplendency of justice and mercy ; of the one in punishing ; of the other in pardoning . the appearing inconsistency between the righteousness of god and the salvation of sinners , wherewith the consciences of convinced persons are exercised and terrified , and which is the rock at which most of them split themselves into eternal ruin , is herein removed and taken away . in his cross were divine holiness and vindictive justice exercised and manifested ; and through his triumph grace and mercy are exerted to the utmost . this is that glory which ravisheth the hearts , and satiates the souls of them that believe . for what can they desire more , what is farther needful unto the rest and composure of their souls , than at one view to behold god eternally well pleased in the declaration of his righteousness , and the exercise of his mercy , in order unto their salvation ? in due apprehensions hereof , let my soul live ; in the faith hereof let me dye , and let present admiration of this glory make way for the eternal enjoyment of it in its beauty and fulness . he is glorious in that the law of god in its preceptive part , or as unto the obedience which it required , was perfectly fulfilled and accomplished . that it should be so , was absolutely necessary from the wisdom , holiness and righteousness of him , by whom it was given : for what could be more remote from those divine perfections , than to give a law , which never was to be fulfilled in them unto whom it was given , and who were to have the advantages of it ? this could not be done by us ; but through the obedience of christ by vertue of this his mystical conjunction with the church , the law was so fulfilled in us by being fulfilled for us , as that the glory of god in the giving of it , and annexing eternal rewards unto it , is exceedingly exalted , see rom. . , . this is that glory of christ whereof one view by faith , will scatter all the fears , answer all the objections , and give relief against all the despondencies of poor tempted , doubting souls ; and an anchor it will be unto all believers , which they may cast within the vail , to hold them firm and stedfast in all tryals , storms and temptations in life and death . chap. x. the glory of christ in the communication of himself unto believers . another instance of the glory of christ which we are to behold here by faith , and hope that we shall do so by sight hereafter , consists in the mysterious communication of himself and all the benefits of his mediation , unto the souls of them that do believe , to their present happiness and future eternal blessedness . hereby he becomes theirs as they are his ; which is the life , the glory and consolation of the church , cant. . . chap. . . chap. . . he and all that he is being appropriated unto them by vertue of their mystical union ; there is , there must be some ground , formal reason and cause of this relation between christ and the church , whereby he is theirs , and they are his ; he is in them , and they in him ; so as it is not between him and other men in the world. the apostle speaking of this communication of christ unto the church , and the union between them , which doth ensue thereon , affirms that is a great mystery ; for i speak , saith he , concerning christ and the church , ephes. . . i shall very briefly enquire into the causes , ways and means of this mysterious communication whereby he is made to be ours , to be in us , to dwell with us , and all the benefits of his mediation to belong unto us : for , as was said , it is evident that he doth not thus communicate himself unto all by a natural necessity , as the sun gives light equally unto the whole world ; nor is he present withall by an ubiquity of his humane nature ; nor as some dream , by a diffusion of his rational soul into all ; nor doth he become ours by a carnal eating of him in the sacrament ; but this mystery proceeds from , and depends on other reasons and causes , as we shall briefly declare . but yet before i proceed to declare the way and manner whereby christ communicateth himself unto the church , i must premise something of divine communications in general , and their glory . and i shall do this by touching a little on the harmony and correspondency that is between the old creation and the new. . all being , power , goodness , and wisdom were originally , essentially , infinitely in god : and in them with the other perfections of his nature , consisted his essential glory . . the old creation was a communication of being and goodness by almighty power , directed by infinite wisdom , unto all things that were created for the manifestation of that glory . this was the first communication of god unto any thing without himself , and it was exceeding glorious , see psal. . . rom. . . and it was a curious machine , framed in the subordination and dependency of one thing on another , without which they could not subsist , nor have a continuance of their beings . all creatures below live on the earth , and the products of it ; the earth for its whole production depends on the sun and other heavenly bodies , as god declares , hos. . , . i will hear , saith the lord , i will hear the heavens and they shall hear the earth , and the earth shall hear the corn , and the wine , and the oil , and they shall hear jezreel . god hath given a subordination of things in a concatenation of causes whereon their subsistence doth depend . yet , . in this mutual dependency on , and supplies unto one another , they all depend on , and are influenced from god himself , the eternal fountain of being , power , and goodness . he hears the heavens ; and in the continuation of this order by constant divine communication of being , goodness and power , unto all things , god is no less glorified than in the first creation of them , act. . , , . chap. . , , , , , . . this glory of god is visible in the matter of it , and is obvious unto the reason of mankind ; for from his works of creation and providence they may learn his eternal power and godhead , wherein he is essentially glorious . . but by this divine communication god did not intend only to glorifie himself in the essential properties of his nature , but his existence also in three persons , of father , son and spirit . for although the whole creation in its first framing , and in its perfection , was and is by an emanation of power and goodness from the divine nature in the person of the father , as he is the fountain of the trinity , whence he is said peculiarly to be the creator of all things ; yet the immediate operation in the creation was from the son , the power and wisdom of the father , joh. . , , . col. . . heb. . . and as upon the first production of the mass of the creation , it was under the especial care of the spirit of god to preserve and cherish it , unto the production of all distinct sorts of creatures , gen. . . so in the continuance of the whole there is an especial operation of the same spirit in all things . nothing can subsist one moment by vertue of the dependance which all things have on one another , without a continual emanation of power from him , see psal. . , . by these divine communications in the production and preservation of the creature , doth god manifest his glory , and by them alone in the way of nature he doth so ; and without them , although he would have been for ever essentially glorious , yet was it impossible that his glory should be known unto any but himself . wherefore on these divine communications doth depend the whole maninifestation of the glory of god. but this is far more eminent , though not in the outward effects of it so visible in the new creation , as we shall see . . all goodness , grace , life , light , mercy and power , which are the springs and causes of the new creation , are all originally in god , in the divine nature , and that infinitely and essentially . in them is god eternally or essentially glorious , and the whole design of the new creation was to manifest his glory in them by external communications of them and from them . . the first communication of , and from these things , is made unto christ as the head of the church . for in the first place , it pleased god that in him should all the fulness of these things dwell , so as that the whole new creation might consist in him , col. . , , . and this was the first egress of divine wisdom for the manifestation of the glory of god in these holy properties of his nature . for , . this communication was made unto him as a repository and treasury of all that goodness , grace , life , light , power and mercy which were necessary for the constitution and preservation of the new creation . they were to be laid up in him , to be hid in him , to dwell in him ; and from him to be communicated unto the whole mystical body designed unto him , that is the church . and this is the first emanation of divine power and wisdom for the manifestation of his glory in the new creation . this constitution of christ as the head of it , and the treasuring up in him , all that was necessary for its production and preservation , wherein the church is chosen and preordained in him unto grace and glory , is the spring and fountain of divine glory in the communications that ensue thereon . . this communication unto christ is ( . ) unto his person ; and then ( . ) with respect unto this office. it is in the person of christ that all fulness doth originally dwell . on the assumption of human nature into personal union with the son of god , all fulness dwells in him bodily , col. . . and thereon receiving the spirit in all fulness , and not by measure , all the treasures of wisdom and knowledge were hid in him , col. . . and he was filled with the unsearchable riches of divine grace , ephes. . , , , . and the office of christ is nothing but the way appointed in the wisdom of god , for the communication of the treasures of grace , which were communicated unto his person . this is the end of the whole office of christ in all the parts of it , as he is a priest , a prophet and a king. they are , i say , nothing but the ways appointed by infinite wisdom for the communication of the grace laid up in his person unto the church . the transcendent glory hereof , we have in some weak measure enquired into . . the decree of election prepared , if i may so say , the mass of the new creation . in the old creation , god first prepared and created the mass or matter of the whole , which afterwards by the power of the holy spirit , was formed into all the distinct beings whereof the whole creation was to consist ; and animated according to their distinct kinds . and in order unto the production and perfecting of the work of the new creation , god did from eternity in the holy purpose of his will prepare , and in design set apart unto himself , that portion of mankind whereof it was to consist . hereby they were only the peculiar matter that was to be wrought upon by the holy ghost , and the glorious fabrick of the church erected out of it . what was said , it may be , of the natural body , by the psalmist , is true of the mystical body of christ , which is principally intended , psal. . , . my substance was not hid from thee , when i was made in secret , and curiously wrought in the lowest parts of the earth : thine eyes did see my substance yet being imperfect , and in thy book all my members were written which in continuance were fashioned , when as yet there was none of them . the substance of the church whereof it was to be formed , was under the eye of god , as proposed in the decree of election ; yet was it as such imperfect . it was not formed or shaped into members of the mystical body . but they were all written in the book of life . and in pursuance of the purpose of god , there they are by the holy spirit in the whole course and continuance of time in their several generations fashioned into the shape designed for them . . this therefore is herein , the glorious order of divine communications . from the infinite eternal spring of wisdom , grace , goodness , and love in the father , all the effects whereof unto his end were treasured up in the person and mediation of the son ; the holy spirit unto whom the actual application of them is committed , communicates life , light , power , grace and mercy unto all that are designed parts of the new creation . hereon doth god glorifie both the essential properties of his nature , his infinite wisdom , power , goodness and grace , as the only eternal spring of all these things ; and also his ineffable glorious existence in three persons , by the order of the communication of these things unto the church , which are originally from his nature . and herein is the glorious truth of the blessed trinity , which by some is opposed , by some neglected , by most looked on as that which is so much above them , as that it doth not belong unto them , made precious unto them that believe , and becomes the foundation of their faith and hope . in a view of the glorious order of those divine communications , we are in a steady contemplation of the ineffable glory of the existence of the nature of god in the three distinct persons of father , son and holy ghost . . according unto this divine order the elect in all ages are by the holy spirit moving and acting on that mass of the new creation , formed and animated with spiritual life , light , grace and power unto the glory of god. they are not called accidentally according unto the external occasions and causes of their conversion unto god ; but in every age , at his own time and season , the holy spirit communicates these things unto them , in the order declared unto the glory of god. . and in the same manner is the whole new creation preserved every day : every moment there is vital power and strength , mercy and grace communicated in this divine order to all believers in the world. there is a continual influence from the fountain , from the head , into all the members , whereby they all consist in him , are acted by him , who worketh in us both to will and to do of his own good pleasure : and the apostle declares that the whole constitution of church-order is suited as an external instrument to promote these divine communications , unto all the members of the church , it self eph. . , , , . this in general is the order of divine communications , which is for the substance of it continued in heaven , and shall be so unto eternity ; for god is , and ever will be all and in all . but at present , it is invisible unto eyes of flesh , yea , the reason of men. hence it is by the most despised , they see no glory in it : but let us consider the prayer of the apostle , that it may be otherwise with us , ephes. . , , , , , , , . for the revelation made of the glory of god in the old creation , is exceeding inferior to that which he makes of himself in the new. having premised these things in general concerning the glory of divine communications , i shall proceed to declare in particular , the grounds and way whereby the lord christ communicates himself , and therewithal all the benefits of his mediation , unto them that do believe , as it was before proposed . we on our part are said herein to receive him , and that by faith , john . , . now where he is received by us , he must be tendred , given , granted , or communicated unto us . and this he is by some divine acts of the father , and some of his own . the foundation of the whole is laid in a soveraign act of the will , the pleasure , the grace of the father . and this is the order and method of all divine operations in the way and work of grace . they originally proceed all from him ; and having effected their ends , do return , rest , and center in him again , see ephes. . , , . wherefore that christ is made ours , that he is communicated unto us , is originally from the free act , grant and donation of the father , cor. . . rom. . , , . and hereunto sundry things do concur . as ( . ) his eternal purpose which he purposed in himself to glorifie his grace in all his elect , by this communication of christ , and the benefits of his mediation unto them , which the apostle declares at large , ephes. . ( . ) his granting all the elect unto christ to be his own : so to do and suffer for them what was antecedaneously necessary unto the actual communication of himself unto them . thine they were , and thou gavest them to me , joh. . ( . ) the giving of the promise , or the constitution of the rule and law of the gospel , whereby a participation of christ , an interest in him and all that he is , is made over and assured unto believers , joh. . . joh. . , , , . ( . ) an act of almighty power , working and creating faith in the souls of the elect , enabling them to receive christ so exhibited and communicated unto them by the gospel , ephes. . , . chap. . , , , . these things which i have but named , have an influence into the glory of christ herein : for this communication of him unto the church , is an effect of the eternal counsel , wisdom , grace and power of the father . but they are the acts of christ himself herein , which principally we enquire into , as those which manifest the glory of his wisdom , love and condescention . and . he gives and communicates unto them his holy spirit ; the holy spirit as peculiarly his , as granted unto him of the father , as inhabiting in him in all fulness . this spirit abiding originally as to his person , and immeasurably as unto his effects and operations in himself , he gives unto all believers to inhabit and abide in them also , joh. . . . cor. . , . rom. . . hence follows an ineffable union between him and them . for as in his incarnation he took our nature into personal union with his own ; so herein he takes our persons into a mystical union with himself . hereby he becomes ours , and we are his . and herein is he unspeakably glorious . for this mystery of the inhabitation of the same spirit in him as the head , and the church as his body , animating the whole , is a transcendent effect of divine wisdom . there is nothing of this nature in the whole creation besides ; no such union , no such mutual communication . the strictest unions and relations in nature are but shadows of it . ephes. . , , , , , , , . herein also is the lord christ precious unto them that do believe , but a stone of stumbling , and a rock of offence unto the disobedient . this glorious ineffable effect of his wisdom and grace , this rare , peculiar , singular way of the communication of himself unto the church , is by many despised . they know , it may be , some of them , what it is to be joyned unto an harlot so as to become one flesh , but what it is to be joyned unto the lord so as to become one spirit , they know not . but this principle and spring of the spiritual life of the church , and of all vital spiritual motions towards god , and things heavenly , wherein , and whereby our life is hid with christ in god , is the glory , the exaltation , the honor , the security of the church unto the praise of the grace of god. the understanding of it in its causes , effects , operations and priviledges wherewith it is accompanied , is to be preferred above all the wisdom in , and of the world. . he thus communicates himself unto us , by the formation of a new nature , his own nature in us ; so as that the very same spiritual nature is in him , and in the church . only it is so with this difference , that in him it is in the absolute perfection of all those glorious graces wherein it doth consist ; in the church it is in various measures and degrees , according as he is pleased to communicate it . but the same divine nature it is , that is in him and us ; for through the precious promises of the gospel , we are made partakers of his divine nature . it is not enough for us , that he hath taken our nature to be his , unless he gives us also his nature to be ours ; that is implants in our souls all those gracious qualifications , as unto the essence and substance of them , wherewith he himself in his human nature is endued . this is that new man , that new creature , that divine nature , that spirit which is born of the spirit , that transformation into the image of christ , that putting of him on , that workmanship of god , whereunto in him we are created , that the scripture so fully testifieth unto , joh. . . rom. . , , , , , . cor. . . chap. . . ephes. . . . pet. . . and that new heavenly nature which is thus formed in believers , as the first vital act of that union which is between christ and them by the inhabitation of the same spirit , is peculiarly his nature . for both is it so as it is in him the idaea and the exemplar of it in us , inasmuch as we are predestinated to be conformed unto his image ; and as it is wrought or produced in our souls by an emanation of power , vertue , and efficiency from him . this is a most heavenly way of the communication of himself unto us , wherein of god he is made unto us wisdom and sanctification . hereon he says of his church , this now is bone of my bone , and flesh of my flesh ; i see my self , my own nature in them , whence they are comely and desirable . hereby he makes way to present it to himself a glorious church , not having spot or wrinkle , or any such thing , but holy and without blemish . on this communication of christ unto us by the forming of his own nature in us , depends all the purity , the beauty , the holiness , the inward clory of the church . hereby is it really , substantially internally separated from the world , and distinguished from all others , who in the outward forms of things , in the profession and duties of religion seem to be the same with them . hereby it becomes the first fruits of the creation unto god , bearing forth the renovation of his image in the world : herein the lord christ is , and will be glorious unto all eternity . i only mention these things , which deserve to be far more largely insisted on . . he doth the same by that actual insitition or implantation into himself , which he gives us by faith ; which is of his own operation . for hereon two things do ensue ; one by the grace or power , the other by the law or constitution of the gospel , which have a great influence into this mystical communication of christ unto the church . and the first of these is , that thereby there is communicated unto us , and we do derive supplies of spiritual life , sustentation , motion , strength in grace , and perseverance from him continually . this is that which himself so divinely teacheth in the parable of the vine and its branches , joh. . , , , , . hereby is there a continual communication from his all fulness of grace unto the whole church , and all the members of it , unto all the ends and duties of spiritual life . they live , nevertheless not they , but christ liveth in them ; and the life which they lead in the flesh , is by the faith of the son of god. and the other , by vertue of the law and constitution of the gospel , is , that hereon his righteousness , and all the fruits of his mediation , are imputed unto us ; the glory of which mystery the apostle unfolds , rom. . , . i might add hereunto the mutual inbeing that is between him and believers by love ; for the way of the communication of his love unto them , being by the shedding of it abroad in their hearts by the holy ghost , and their returns of love unto them being wrought in them by an almighty efficiency of the same spirit , there is that which is deeply mysterious and glorious in it . i might mention also the continuation of his discharge of all his offices towards us , whereon all our receptions from him , or all the benefits of his mediation , whereof we are made partakers , do depend . but the few instances that have been given of the glory of christ in this mysterious communication of himself unto his church , may suffice to give us such a view of it , as to fill our hearts with holy admiration and thanksgiving . chap. xi . the glory of christ in the recapitulation of all things in him . in the last place the lord christ is peculiarly and eminently glorious in the re-capitulation of all things in him , after they had been scattered and disordered by sin . this the apostle proposeth as the most signal effect of divine wisdom , and the soveraign pleasure of god. he hath abounded towards us in all wisdom and prudence ; having made known unto us the mystery of his will according unto his good pleasure , which he hath purposed in himself . that in the dispensation of the fulness of time , he might gather together in one all things in christ , both which are in the heavens , and which are on earth , even in him , ephes. . , , . for the discovery of the mind of the holy ghost in these words , so far as i am at present concerned , namely , as unto the representation of the glory of christ in them , sundry brief observations must be premised ; and in them it will be necessary that we briefly declare the original of all these things in heaven and earth , their primitive order , the confusion that ensued thereon , with their restitution in christ , and his glory thereby . god alone hath all being in him . hence he gives himself that name , i am , exod. . . he was eternally all ; when all things else that ever were , or now are , or shall be , were nothing . and when they are , they are no otherwise , but as they are of him , and from him , and to him , rom. . . moreover his being and goodness are the same . the goodness of good is the meetness of the divine being to be communicative of it self in its effects . hence this is the first notion of the divine nature , infinite being and goodness in a nature intelligent and self-subsistent . so the apostle declares it , he that cometh unto god must believe that he is , and that he is a rewarder , heb. . . . in this state of infinite , eternal being and goodness antecedent unto any act of wisdom or power without himself , to give existence unto other things , god was , and is eternally in himself all that he will be , all that he can be , unto eternity . for where there is infinite being and infinite goodness , there is infinite blessedness and happiness , whereunto nothing can be added . god is always the same . that is his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal. . . thou art he , always the same . all things that are , make no addition unto god , no change in his state. his blessedness , happiness , self-satisfaction , as well as all other his infinite perfections , were absolutely the same before the creation of any thing , whilst there was nothing but himself , as they are since he hath made all things . for the blessedness of god consists in the ineffable mutual inbeing of the three holy persons in the same nature , with the immanent reciprocal actings of the father and the son in the eternal love and complacency of the spirit . hereunto nothing can be added , herein no change can be made by any external work or effect of power . herein doth god act in the perfect knowledge , and perfect love of his own perfections unto an infinite acquiescency therein , which is the divine blessedness . this gives us the true notion of the divine nature antecedent unto the manifestation of it made by any outward effects . infinite being and goodness eternally blessed in the knowledge and enjoyment of it self by inconceivable , ineffable , internal actings answering the manner of its subsistence , which is in three distinct persons . . this being and goodness of god by his own will and pleasure , acting themselves in infinite wisdom and power , produced the creation of all things . herein he communicated a finite , limited , dependent being and goodness unto other things without himself . for all being and goodness being , as was said , in him alone , it was necessary that the first outward work and effect of the divine nature must be the communication of being and goodness into other things . wherefore as when he had given unto every thing its being out of nothing by the word of his power , saying , let them be , and they were ; so it is said , that he looked on all that he had made , and behold , they were exceeding good , gen. . last . being and goodness must be the first outward effects of the divine nature , which being wrought by infinite power and wisdom , do represent unto us the glory of god in the creation of all things . infinite being in self-subsistence , which is necessary in the first cause and spring of all things ; infinite goodness to communicate the effect of this being unto that which was not , and infinite wisdom and power in that communication , are gloriously manifested therein . . in this state , all things that were made , depended immediately on god himself , without the interposition of any other head of influence or rule . they had the continuance of their being and its preservation , from the immediate actings of these properties of the divine nature whereby they were made ; and their dependance on god was by vertue of that law , which was implanted on the principles and powers of their several natures by god himself . . thus in the beginning god created the heavens and the earth . he provided himself of two distinct rational families , that should depend on him according to a law of moral obedience , and thereby give glory to him ; with two distinct habitations for them cognate unto their nature and use ; heaven above , and the earth beneath . the earth he appointed for the habitation of man , which was every way suited unto the constitution of his nature , the preservation of his being , and the end of his creation in giving glory to god. heaven he prepared for the habitation of the angels , which was suited unto the constitution of their nature , the preservation of their being , and the end of their creation in giving glory to god. wherefore as man had power and dominion over all things here below , and was to use them all unto the glory of god , by which means god received glory from them also , though in themselves bruit and inanimate ; so the angels had the like dominion over the coelestial and aetherial bodies , wherewith god had fitted the place of their habitation , that through the contemplation and use of them , god might have a revenue of glory and praise from them also . to suppose any other race of intellectual creatures , besides angels in heaven , and men on earth , is not only without all countenance from any divine testimony , but it disturbs and disorders the whole representation of the glory of god made unto us in the scripture , and the whole design of his wisdom and grace as declared therein . intellectual creatures not comprehended in that government of god , and mystery of his wisdom in christ , which the scripture reveals , are a chimera framed in the imaginations of some men , scarce duly sensible of what it is to be wise unto sobriety . . this order of things was beautiful and comely . hence were they all said to be exceeding good . for each of these families had their own immediate , distinct dependance on god. he was the immediate head of them . there was no other common head interposed between god and them . they were not an head unto one another . there were no communications unto them , but what were immediate from god himself . and their union among themselves was in this alone , that all their obedience did meet and center in god. so god made the heavens and the earth , and two distinct families in them for himself . . this beautiful order in it self , this union between the two families of god , was disturbed , broken , dissolved by the entrance of sin : for hereby part of the family above , and the whole family below , fell off from their dependance on god , and ceasing to center in him as their head , they fell into variance and enmity among themselves . for the center of this union and order being removed and lost , nothing but enmity and confusion remained among them . hereon to shew that its goodness was lost , god cursed the earth and all that was in it ; for it was put in subjection unto man , who was now fallen from him : howbeit he cursed not the heavens which were in subjection unto the angels , because some of them only left their habitation ; and the habitation of the residue was not to be cursed for their sakes . but mankind was wholly gone off from god. . the angels that sinned , god utterly rejected for ever as an example of his severity ; the whole race of mankind he would not utterly cast off , but determined to recover and save a remnant according to the election of grace ; which how he did it in a way of condecency unto all his divine perfections , i have elsewhere declared . . howbeit he would not restore them into their former state , so as to have again two distinct families , each in an immediate dependance on himself , though he left them in different and distinct habitations , eph. . . but he would gather them both into one , and that under a new head , in whom the one part should be preserved from sinning , and the other delivered from sin committed . . this then is that which the apostle declares in these words , to gather together in one all things which are in heaven , and which are in earth ; even in him . and so he again expresseth it , col. . . to reconcile all things unto himself in him , whether they are things in heaven , or things in earth , all things were fallen into disorder and confusion by sin ; they were fallen off from god into variance among themselves . god would not restore them into their first order in an immediate dependance on his divine perfections . he would no longer keep them in two distinct families ; but he would in his infinite wisdom and goodness gather them up into one common head , on whom they should have their immediate dependance , and be reconciled again among themselves . . this new head , wherein god hath gathered up all things in heaven and earth into one ; one body , one family , on whom is all their dependance , in whom they all now consist , is jesus christ the son of god incarnate , see cor. . . eph. . , , . this glory was reserved for him ; none other could be meet for it , or worthy of it , see col. . , , , . . to answer all the ends of this new head of gods recollected family , all power in heaven and earth , all fulness of grace and glory , is committed unto him . there is no communication from god , no act of rule towards this family , no supply of vertue , power , grace or goodness unto angels or men , but what is immediately from this new head , whereinto they are gathered . in him they all consist , on him do they depend , unto him are they subject ; in their relation unto him doth their peace , union and agreement among themselves consist . this is the recapitulation of all things intended by the apostle . . it is true , that he acts distinctly and variously towards the two parts of the recollected family of angels and men , according as their different states and conditions do require . for ( . ) we had need of a reparation by redemption and grace , which the angels had not . ( . ) angels were capable of immediate confirmation in glory , which we are not , until we come to heaven . therefore ( . ) he assumed our nature that it might be repaired ; which he did not the nature of the angels . ( . ) he gives us union unto himself , by his spirit , which exalts us into a dignity and honour , meet for fellowship with them in the same family . this is a brief account of the mysterious work of divine wisdom in the recapitulation of all things in jesus christ ; and herein is he transcendently glorious ; or his glory herein is far above our comprehension : yet some few things may be observed to direct us in the view and contemplation of it . as , . he alone was a meet and capable subject of it . he only could bear the weight of this glory . no meer creature in heaven or earth was meet to be thus made the head of the whole new creation of god. in none of them could all things consist . none of them was meet to be thus in the place of god , to have all things depend upon him , and be put in subjection unto him , so as that there should be no communication between god and the creation , but by and through him alone . wherefore when the holy ghost assigns this glory unto him , he so describes him , as that we may discern his singular meetness for it ; as that he is the brightness of the fathers glory , and the express image of his person , upholding all things by the word of his power , heb. . . that he is the image of the invisible god , the first born of every creature , by whom all things were created , that are in heaven , and that are in the earth , visible and invisible , whether they be thrones , or dominions , or principalities , or powers , all things were created by him , and for him , and he is before all things , and by him all things consist , col. . , , , , . such an one alone and no other was meet to bear and uphold this glory , and the glory of his person is such as that it is the blessedness of all creatures to center in this glory of his office. . this is that glory which god designed unto his only son incarnate ; and it gives us a little view into the glory of that mystery , the wonderful eternal design of god to glorifie himself in the incarnation of christ. god would have his eternal , his only begotten son to be incarnate , to take our nature on him , to be made man. what is his design in this incomprehensible work of his wisdom , love and power ? indeed in the first place , it was for the redemption of the church , by the sacrifice of himself and other acts of his mediation . but there is that which is more general and comprehensive , and wherein all the conoerns of the glory of god do center . and this was that he might gather all things into one in him , that the whole creation , especially that which was to be eternally blessed , should have a new head given unto it for its sustentation , preservation , order , honor and safety . all springs are in him , and all streams are unto him , and in and by him unto god. who can express the divine beauty , order and harmony of all things that are in this their recapitulation in christ ? the union and communion between angels and men , the order of the whole family in heaven and earth , the communication of life , grace , power , mercy and consolation to the church , the rule and disposal of all things unto the glory of god , do all depend hereon . this glory god designed unto his son incarnate , and it was the greatest , the highest that could be communicated unto him . for as the apostle observes , all things are put in subjection unto him , he only excepted who doth so make them subject , that is god the father , cor. . there is no contemplation of the glory of christ that ought more to affect the hearts of them that do believe , with delight and joy , than this of the recapitulation of all things in him . one view by faith of him in the place of god as the supream head of the whole creation , moving , acting , guiding and disposing of it , will bring in spiritual refreshment unto a believing soul. and it will do so the more , in that it gives a glorious representation of his divine nature also . for that any meer creature should thus be an head of life , motion and power , as also of soveraign rule , and disposal of the whole new creation , with all things reduced into order thereby , is not only an impious , but a foolish imagination . did we live more in the contemplation of this glory of christ , and of the wisdom of god in this recapitulation of all things in him , there is not any thing of our duty which it would not mind us of , nor any thing of priviledge which it would not give us a sence of , as might easily be demonstrated . . in particular , the lord christ is glorious herein , in that the whole breach made on the glory of god in the creation by the entrance of sin , is hereby repaired and made up . the beauty and order of the whole creation consisted in its dependance on god by the obedience of the rational part of it , angels and men. thereby were the being , the goodness , the wisdom and power of god made manifest . but the beauty of this order was defaced , and the manifestation of the divine perfections unto the glory of god eclipsed by the entrance of sin. but all is restored , repaired and made up in this recapitulation of all things in one new head christ jesus ; yea , the whole curious frame of the divine creation is rendred more beautiful than it was before . hence the whole of it groaneth for the interest of each part in this restauration of all things . whatever there is of order , of beauty , of glory in heaven above , or in earth beneath , it all ariseth from this new relation of the creation unto the son of god. whatever is not gathered into one , even in him , in its place and according to its measure , is under darkness , disorder and the curse . hence the jews have a saying , that in the days of the messiah all things shall be healed but the serpent , that is the devil , and wicked men which are as his seed . . he is glorious herein , in that he is appointed as the only means of exerting , and expressing all the treasures of the infinite wisdom of god towards his creatures . the wisdom of god is absolutely , always and in all things infinite . god doth not , god cannot act with more wisdom in one thing than in another ; as in the creation of man than in that of any inanimate creatures . in the first creation infinite wisdom was the inseparable companion of infinite power . how marvellous are thy works , o lord ! in wisdom hast thou made them all . but when the effects of this divine wisdom in their principal beauty and glory were defaced , greater treasures of wisdom were required unto their reparation . and in this recollection of all things in christ did god lay them forth unto the utmost of whatever he will do in dealing with his creatures ; so the apostle expresseth it , ephes. . . to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of god. by the recapitulation of all things into this one head , the manifold various unsearchable wisdom of god was made known unto the angels themselves . they knew not before of the design and work of god after the entrance of sin. these could not comprehend the wisdom that might repair that loss . they knew not that divine wisdom had another way to take herein , at least they knew not what way that should be . but hereby the manifold wisdom of god , his infinite wisdom in the treasures of it , able by various ways to attain the ends of his glory , was made known unto them . herein , namely , in the recollection of all things in christ , divine wisdom hath made known and represented it self in all its stores and treasures unto angels and men. in him are hid , and by him are displayed , all the treasures of wisdom , col. . . herein is he glorious , and will be so to eternity . . he is glorious herein , in that hereby firmness and security is communicated unto the whole new creation . the first creation in its order was a curious and glorious fabrick . but every thing depending immediately on god by vertue of the principles of its own nature , and the law of its obedience , all was brought unto a loss by the sin of angels and men. but now every thing that belongs unto this new creation , even every believer in the world as well as the angels in heaven being gathered together in this one head , the whole and all , and every part and member of it , even every particular believer are secured from ruine , such as befel all things before . in this new head they have an indissoluble consistency . but manum de tabula . i shall insist on no more instances of this nature-which plentifully offer themselves in the scripture unto us . for who can declare this glory of christ ? who can speak of these things as he ought ? i am so far from designing to set forth the whole of it , that i am deeply sensible how little a portion i can comprehend of the least part of it . nor can i attain unto any satisfaction in these meditations , but what issue in an humble admiration . chap. xii . differences between our beholding the glory of christ by faith in this world , and by sight in heaven . the first of them explained . we walk here by faith , and not by sight , cor. . . that is , in the life of god , in our walking before him , in the whole of our obedience therein , we are under the conduct and influence of faith and nor of sight . those are the two spiritual powers of our souls ; by the one whereof , we are made partakers of grace , holiness and obedience in this life ; and by the other of eternal blessedness and glory . both these , namely , faith and sight , the one in this life , the other in that which is to come , have the same immediate object . for they are the abilities of the soul to go forth unto , and to embrace their object . now this object of them both , is the glory of christ , as hath been declared , as also what that glory is , and wherein it doth consist ; wherefore my present design is to enquire into the difference that is between our beholding of the glory of christ in this world by faith , and the vision which we shall have of the same glory hereafter . the latter of these is peculiarly intended in that prayer of our lord jesus christ for his disciples , joh. . . father i will that they also whom thou hast given me , may be with me where i am , that they may behold my glory which thou hast given me . but i shall not distinctly insist upon it , my design being another way , respecting principally the work of god in this life , and the priviledges which we enjoy thereby : yet i shall now take a short prospect of that also ; not absolutely , but in the differences that are between faith and sight , or the view which we have of the glory of christ in this world by faith , and that which they enjoy by vision who are above ; the object of them both being adequately the same . but herein also , i shall have respect only unto some of those things which concern our practise , or the present immediate exercise of faith. for i have elsewhere handled at large the state of the church above , or that of present glory ; giving an account of the administration of the office of christ in heaven , his presence among the glorified souls , and the adoration of god under his conduct : i have also declared the advantage which they have by being with him , and the prospect they have of his glory . therefore these things must here be only touched on . these differences may be referred unto two heads . ( . ) those which arise from the different natures and actings of those means and instruments whereby we apprehend this glory of christ , namely , faith and vision . and ( . ) those that arise from the different effects produced by them . instances in each kind shall be given . . the view which we have of the glory of christ by faith in this world , is obscure , dark , inevident , reflexive . so the apostle declares , cor. . . now we see through a glass darkly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . through or by a glass in a riddle , a parable , a dark saying . there is a double figurative limitation put upon our view of the glory of christ , taken from the two ways of our perception of what we apprehend , namely , the sight of things , and the hearing of words . the first is , that we have this view not directly , but reflexively , and by way of a representation , as in a glass . for i take the glass here , not to be optical , or a prospective which helps the sight , but a speculum , or a glass which reflects an image of what we do behold . it is a sight like that which we have of a man in a glass , when we see not his person or substance , but an image or representation of them only , which is imperfect . the shadow or image of this glory of christ is drawn in the gospel , and therein we behold it as the likeness of a man represented unto us in a glass ; and although it be obscure and imperfect in comparison of his own real , substantial glory , which is the object of vision in heaven ; yet is it the only image and representation of himself , which he hath left , and given unto us in this world. that woful cursed invention of framing images of him out of stocks and stones however adorned , or representations of him by the art of painting , are so far from presenting unto the minds of men any thing of his real glory , that nothing can be more effectual to divert their . thoughts and apprehensions from it . but by this figurative expression of seeing in a glass , the apostle declares the comparative imperfection of our present view of the glory of christ. but the allusion may be taken from an optick glass or tube also , whereby the sight of the eye is helped in beholding things at a great distance . by the aid of such glasses men will discover stars or heavenly lights , which by reason of their distance from us , the eye of it self is no way able to discern . and those which we do see , are more fully represented , though remote enough from being so , perfectly . such a glass is the gospel , without which we can make no discovery of christ at all , but in the use of it , we are far enough from beholding him in the just dimensions of his glory . and he adds another intimation of this imperfection , in an allusion unto the way whereby things are proposed and conveyed unto the minds and apprehensions of men : now this is by words . and these are either plain , proper and direct , or dark , figurative and parabolical : and this latter way makes the conception of things to be difficult and imperfect ; and by reason of the imperfection of our view of the glory of christ by faith in this world , the apostle saith , it is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a riddle . these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the psalmist calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darklaying , psal. . . but here it must be observed , that the description and representation of the lord christ and his glory in the gospel , is not absolutely , or in it self either dark or obscure . yea , it is perspicuous , plain and direct . christ is therein evidently set forth crucified , exalted , glorified . but the apostle doth not here discourse concerning the way or means of the revelation of it unto us , but of the means or instrument whereby we comprehend that revelation . this is our faith , which as it is in us , being weak and imperfect , we comprehend the representation that is made unto us of the glory of christ , as men do the sence of a dark saying , a riddle , a parable , that is , imperfectly , and with difficulty . on the account hereof we may say at present , how little a portion is it that we know of him ? as job speaks of god , chap. . . how imperfect are our conceptions of him ? how weak are our minds in their management ? there is no part of his glory that we can fully comprehend . and what we do comprehend ( as there is a comprehension in faith , eph. . . ) we cannot abide in the steady contemplation of . for ever blessed be that soveraign grace , whence it is that he who commanded the light to shine out of darkness , hath shined into our hearts to give us the light of the knowledge of his own glory in the face of jesus christ , and there in of the glory of christ himself ; that he hath so revealed him unto us , as that we may love him , admire him and obey him ; but constantly , steadily , and clearly to behold his glory in this life we are not able , for we walk by faith and not by sight . hence our sight of him here , is as it were by glances liable to be clouded by many interpositions . behold he standeth behind the wall , he looketh forth at the windows , shewing ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flourishing ) himself at the lattess , cant. . . there is a great interposition between him and us , as a wall ; and the means of the discovery of himself unto us , as through a window and lattess , include a great instability and imperfection in our view and apprehension of him . there is a wall between him and us , which yet he standeth behind . our present mortal state is this wall , which must be demolished before we can see him as he is . in the mean time he looketh through the windows of the ordinances of the gospel . he gives us sometimes , when he is pleased to stand in those windows , a view of himself ; but it is imperfect , as is our sight of a man through a window . the appearances of him at these windows are full of refreshment unto the souls of them that do believe . but our view of them is imperfect , transient , and doth not abide : we are for the most part quickly left to bemoan what we have lost . and then our best is but to cry ; as the hart panteth after the water-brook , so panteth my soul after thee , o god ; my soul thirsteth for god , for the living god , when shall i come and appear before thee ? when wilt thou again give me to see thee , tho but as through the windows ? alas what distress do we oftentimes sit down in , after these views of christ and his glory ! but he proceeds further yet ; and flourishes himself through the lattesses . this displaying of the glory of christ called the flourishing of himself , is by the promises of the gospel as they are explained in the ministry of the word . in them are represented unto us the desirable beauties and glories of christ ; how precious , how amiable is he as represented in them ? how are the souls of believers ravished with the views of them ? yet is this discovery of him also but as through a lattess . we see him but by parts , unsteadily and unevenly . such i say is the sight of the glory of christ which we have in this world by faith. it is dark , it is but in part . it is but weak , transient , imperfect , partial . it is but little that we can at any time discover of it ; it is but a little while , that we can abide in the contemplation of what we do discover , rara hora , brevis mora . sometimes it is unto us as the sun when it is under a cloud , we cannot perceive it . when he hideth his face , who then can behold him ? as joh speaks , so may we , behold i go forward , but he is not there : and backward , but i cannot perceive him ; on the left hand , where he doth work , but i cannot behold him ; he hideth himself on the right hand , that i cannot see him , chap. . , . which way soever we turn our selves , and what duties soever we apply our selves unto , we can obtain no distinct view of his glory . yet on the other hand , it is sometimes as the sun when it shines in its brightness , and we cannot bear the rays of it . in infinite condescention he says unto his church , turn away thine eyes from me , for they have overcome me , cant. . . as if he could not bear that overcoming affectionate love , which looks through the eyes of the church in its acting of faith on him . ah! how much more do we find our souls overcome with his love , when at any he is pleased to make any clear discoveries of his glory unto us ! let us now on the other hand , take a little consideration of that vision which we shall have of the same glory in heaven , that we may compare them together . vision or the sight which we shall have of the glory of christ in heaven , is immediate , direct , intuitive , and therefore steady , even and constant : and it is so on a double account . ( . ) of the object which shall be proposed unto us . ( . ) of the visive power or faculty wherewith we shall be endued ; from the imperfection of both which in this world , ariseth the imperfection of our view of the glory of christ by faith , as hath been declared . . the object of it will be real and substantial . christ himself in his own person with all his glory , shall be continually with us , before us , proposed unto us . we shall no longer have an image , a representation of him , such as is the delineation of his glory in the gospel . we shall see him , saith the apostle , face to face ; cor. . . which he opposeth unto our seeing him darkly as in a glass , which is the utmost that faith can attain to . we shall see him as he is , joh. . ; not as now in an imperfect description of him . as a man sees his neighbour when they stand and converse together face to face ; so shall we see the lord christ in his glory , and not as moses who had only a transient sight of some parts of the glory of god , when he caused it to pass by him . there will be use herein , of our bodily eyes , as shall be declared . for as joh says , in our flesh shall we see our redeemer , and our eyes shall behold him , chap. . , , . that corporeal sence shall not be restored unto us , and that glorified above what we can conceive , but for this great use of the eternal beholding of christ and his glory . unto whom it is not a matter of rejoycing , that with the same eyes wherewith they see the tokens and signs of him in the sacrament of the supper , they shall behold himself immediately , in his own person . but principally , as we shall see immediately , this vision is intellectual . it is not therefore the meer human nature of christ , that is the object of it , but his divine person as that nature subsisteth therein . what is that perfection which we shall have ( for that which is perfect must come and do away that which is in part ) in the comprehension of the bypostatical union , i understand not ; but this i know , that in the immediate beholding of the person of christ , we shall see a glory in it a thousand times above what here we can conceive . the excellencies of infinite wisdom , love and power therein , will be continually before us . and all the glories of the person of christ , which we have before weakly and faintly enquired into , will be in our sight for evermore . hence the ground and cause of our blessedness is , that we shall be ever with the lord , thes. . . as himself prays , that we may be with him where he is , to behold his glory : here we have some dark views of it , we cannot perfectly behold it , until we are with him where he is . thereon our sight of him will be direct , intuitive , and constant . there is a glory , there will be so subjectively in us in the beholding of this glory of christ , which is at present incomprehensible . for it doth not yet appear what we ourselves shall be , john , . . who can declare what a glory it will be in us to behold this glory of christ ? and how excellent then is that glory of christ it self ? this immediate sight of christ , is that which all the saints of god in this life do breath and pant after . hence are they willing to be dissolved , or desire to depart , that they may be with christ , which is best for them , phil. . . they chuse to be absent from the body and present with the lord , cor. . . or that they may enjoy the inexpressibly longed for sight of christ in his glory . those who do not so long for it , whose souls and minds are not frequently visited with earnest desires after it , unto whom the thoughts of it are not their relief in trouble , and their chiefest joy , are carnal , blind , and cannot see afar off . he that is truly spiritual , entertains and refresheth himself with thoughts hereof continually . . it will be so from that visive power or faculty of beholding the glory of christ , which we shall then receive . without this we cannot see him as he is . when he was transfigured in the mount , and had on his human nature some reflections of his divine glory , his disciples that were with him , were rather amazed , than refreshed by it . mat. . . they saw his glory , but spake thereon they knew not what , luk. . , . and the reason hereof was because no man in this life can have a visive power , either spiritual , or corporeal , directly and immediately to behold the real glory of christ. should the lord jesus appear now to any of us in his majesty and glory , it would not be unto our edification nor consolation . for we are not meet nor able , by the power of any light or grace that we have received , or can receive , to bear the immediate appearance and representation of them . his beloved apostle john had leaned on his bosom probably many a time in this life , in the intimate familiarities of love : but when he afterwards appeared unto him in his glory , he fell at his feet as dead , rev. . . and when he appeared unto paul , all the account he could give thereof , was , that he saw a light from heaven above the brightness of the sun , whereon he and all that were with him , fell to the ground , act. . , . and this was one reason why in the days of his ministry here on earth , his glory was vailed with the infirmities of the flesh , and all sorts of sufferings , as we have before related . the church in this life is no way meet , by the grace which it can be made partaker of , to converse with him in the immediate manifestations of his glory . and therefore those who dream of his personal reign on the earth before the day of judgment , unless they suppose that all the saints shall be perfectly glorified also ( which is only to bring down heaven to the earth for a while , to no purpose ) provide not at all for the edification or consolation of the church . for no present grace advanced unto the highest degree whereof in this world it is capable , can make us meet for an immediate converse with christ in his unvailed glory . how much more abominable is the folly of men , who would represent the lord christ in his present glory by pictures and images of him ? when they have done their utmost with their burnished glass and guildings , an eye of flesh cannot only behold it , but if it be guided by reason , see it contemptible and foolish . but the true glory of christ neither inward nor outward sight can bear the rays of in this life . the dispensation which we are meet for is only that of his presence with us by his spirit . we know him now no more after the flesh , cor. . . we are advanced above that way and means of the knowledge of him by the fleshly carnal ordinances of the old testament . and we know him not according unto that bodily presence of his , which his disciples enjoyed in the days of his flesh . we have attained somewhat above that also . for such was the nature of his ministry here on earth , that there could not be the promised dispensation of the spirit until that was finished . therefore he tells his disciples that it was expedient for them that he should go away and send the spirit to them , john. . . hereon they had a clearer view of the glory of christ , than they could have by beholding him in the flesh . this is our spiritual posture and condition . we are past the knowledge of him according to the flesh ; we cannot attain nor receive the sight of him in glory ; but the life which we now lead , is by the faith of the son of god. i shall not here enquire into the nature of this vision , or the power and ability which we shall have in heaven to behold the glory of christ. some few things may be mentioned , as it relates unto our minds and our bodies also after the resurrection . . for the mind , it shall be perfectly freed from all that darkness , unsteadiness , and other incapacities , which here it is accompanied with ; and whereby it is weakened , hindred and obstructed in the exercise of faith. and they are of two sorts . first , such as are the remainders of that depravation of our natures , which came upon us by sin . hereby our minds became wholly vain , dark , and corrupt , as the scripture testifieth , utterly unable to discern spiritual things in a due manner . this is so far cured and removed in this life by grace , as that those who were darkness , do become light in the lord , or are enabled to live unto god under the conduct of a new spiritual light communicated unto them . but it is so cured and removed in part only , it is not perfectly abolished . hence are all our remaining weaknesses and incapacities in discerning things spiritual and eternal , which we yet groan under , and long for deliverance from . no footsteps , no scars or marks that ever it had place in our minds shall abide in glory , ephes. . . nothing shall weaken , disturb , or incapacitate our souls , in acting all their powers unimpeded by vanity , diversions , weakness , inability , upon their proper objects . the excellency hereof in universal liberty and power , we cannot here comprehend : nor can we yet conceive the glory and beauty of those immixed spiritual actings of our minds , which shall have no clog upon them , no encumbrance in them , no alloy of dross accompanying of them . one pure act of spiritual sight in discerning the glory of christ , one pure act of love in cleaving unto god , will bring in more blessedness and satisfaction into our minds , than in this world we are capable of . . there is an incapacity in our minds , as unto their actings on things spiritual and eternal , that is meerly natural from the posture wherein they are , and the figure which they are to make in this life . for they are here cloathed with flesh , and that debased and corrupted . now in this state , though the mind act its conceptions by the body as its organ and instrument : yet is it variously streightned , encumbred and impeded in the exercise of its native powers , especially towards things heavenly , by this prison of the flesh , wherein it is immured . there is an angelical excellency in the pure actings of the soul , when delivered from all material instruments of them ; or when they are all glorified and made suitable helps in its utmost spiritual activity . how and by what degrees our minds shall be freed from these obstructions in their beholding the glory of christ , shall be afterwards declared . . again , a new light , the light of glory shall be implanted in them . there is a light in nature , which is the power of a man to discern the things of man. an ability to know , perceive and judge of things natural . it is that spirit of a man which is the candle of the lord , searching all the inward parts of the belly , prov. . . but by the light hereof no man can discern spiritual things in a due manner , as the apostle declares , cor. . , , , , . wherefore god gives a superior , a supernatural light , the light of faith and grace , unto them whom he effectually calls unto the knowledge of himself by jesus christ. he shines into their hearts to give them the knowledge of his glory in the face of his dear son. howbeit this new light doth not abolish , blot out , or render useless the other light of nature , as the sun when it riseth extinguisheth the light of the stars : but it directs it , and rectifies it , as unto its principle , object and end . yet is it in its self , a light quite of another nature . but he who hath only the former light , can understand nothing of it , because he hath no taste or experience of its power and operations . he may talk of it , and make enquiries about it , but he knows it not . now we have received this light of faith and grace , whereby we discern spiritual things , and behold the glory of christ in the imperfect manner before described . but in heaven there shall be a superadded light of glory , which shall make the mind it self shine as the firmament , dan. . . i shall only say three things of it . ( . ) that as the light of grace doth not destroy or abolish the light of nature , but rectifie and improve it ; so the light of glory shall not abolish or destroy the light of faith and grace , but by incorporating with it , render it absolutely perfect . ( . ) that as by the light of nature , we cannot clearly comprehend the true nature and efficacy of the light of grace , because it is of another kind , and is seen only in its own light ; so by the light of grace we cannot absolutely comprehend this light of glory , being of a peculiar kind and nature , seen perfectly only by its own light. it doth not appear what we shall be . ( . ) that this is the best notion we can have of this light of glory , that in the first instance of its operation , it perfectly transforms the soul into the image and likeness of christ. this is the progress of our nature unto its rest and blessedness . the principles remaining in it concerning good and evil , with its practical convictions , are not destroyed , but improved by grace ; as its blindness , darkness and enmity to god , are in part taken away . being renewed by grace , what it receives here of spiritual life and light , shall never be destroyed but be perfected in glory . grace renews nature ; glory perfects grace ; and so the whole soul is brought unto its rest in god. we have an image of it in the blind man whom our saviour cured , mark . , , . he was absolutely blind , born so , no doubt . upon the first touch his eyes were opened , and he saw but very obscurely ; he saw men walking like trees . but on the second he saw all things clearly . our minds in themselves are absolutely blind . the first visitation of them by grace , gives them a sight of things spiritual , heavenly and eternal , but it is obscure and unsteady . the sight of glory makes all things clear and evident . ly ; the body as glorified , with its senses , shall have its use and place herein . after we are cloathed again with our flesh , we shall see our redeemer with our eyes . we know not here what power and spirituality there will be in the acts of our glorified bodies . such they will be , as shall bear a part in eternal blessedness . holy stephen , the first martyr , took up somewhat of glory by anticipation before he died . for when he was brought to his tryal before the council , all that sate therein looking stedfastly on him , saw his face as the face of an angel , act. . . he had his transfiguration , according unto his measure , answerable unto that of our blessed saviour in the mount. and by this initial beam of glory , he received such a piercing vivacity and edge on his bodily eyes , that through all those inconceivable distances between the earth and the residence of the blessed , he looked stedfastly into heaven , and saw the glory of god , and jesus standing at the right hand of god , act. . , . who then can declare what will be the power and acting of this sense of sight when perfectly glorified ; or what sweetness and refreshment may be admitted into our souls thereby ? it was a priviledge ( who would not have longed to partake of it ? ) to have seen him with our bodily eyes in the days of his flesh , as did the apostles and other his disciples . howbeit he was not then glorified himself in the manifestation of his glory ; nor they who saw him , in the change or transformation of their nature . how great this privilenge was , himself declares unto those that so saw him , mat. . . verily i say unto you , that many prophets and righteous men have desired to see those things which ye see ; whereunto we shall speak immediately . and if this were so excellent a priviledge , as that we cannot but congratulate them by whom it was enjoyed , how excellent , how glorious will it be , when with these eyes of ours , gloriously purified and strengthned beyond those of stephen , we shall behold christ himself immediately in the fulness of his glory ! he alone perfectly understands the greatness and excellency hereof , who prayed his father that those who believe , in him , may be where he is , so to behold his glory . these are some of the grounds of this first difference between our beholding the glory of christ by faith here , and by immediate vision hereafter . hence the one is weak , imperfect , obscure , reflexive ; the other direct , immediate , eaven and constant ; and we may stay a little in the contemplation of these things . this view of the glory of christ which we have now spoken unto , is that which we are breathing and panting after ; that which the lord christ prays that we may arrive unto ; that which the apostle testifies to be our best ; the best thing , or state , which our nature is capable of , that which brings eternal rest and satisfaction unto our souls . here our souls are burthened with innumerable infirmities , and our faith is clogged in its operations by ignorance and darkness . this makes our best estate and highest attainments to be accompanied with groans for deliverance . we which have received the first fruits of the spirit , even we our selves groan within our selves , waiting for the adoption , even the redemption of the body , rom. . . yea , whilst we are in this tabernacle , we groan earnestly as being burthened , because we are not absent from the body , and present with the lord , cor. . , , . the more we grow in faith , and spiritual light , the more sensible are we of our present burthens , and the more vehemently do we groan for deliverance into the perfect liberty of the sons of god. this is the posture of their minds who have received the first fruits of the spirit , in the most eminent degree . the nearer any one is to heaven , the more earnestly he desires to be there , because christ is there . for the more frequent and steady are our views of him by faith , the more do we long and groan for the removal of all obstructions and interpositions in our so doing . now groaning is a vehement desire mixed with sorrow , for the present want of what is desired . the desire hath sorrow , and that sorrow hath joy and refreshment in it ; like a shower that falls on a man in a garden in the spring ; it wets him , but withall refresheth him with the savor it causeth in the flowers and herbs of the garden , where he is . and this groaning , which when it is constant and habitual , is one of the choicest effects of faith in this life , respects what we would be delivered from , and what we would attain unto . the first is expressed , rom. . . the other in the places now mentioned . and this frame with an intermixture of some sighs from weariness by the troubles , sorrows , pains , sicknesses of this life , is the best we can here attain unto . alas ! we cannot here think of christ , but we are quickly ashamed of , and troubled at our own thoughts : so confused are they , so unsteady , so imperfect . commonly they issue in a groan or a sigh ; oh when shall we come unto him ? when shall we be ever with him ? when shall we see him as he is ? and if at any time he begins to give more than ordinary evidences and intimations of his glory and love unto our souls , we are not able to bear them , so as to give them any abiding residence in our minds . but ordinarily this trouble and groaning is amongst our best attainments in this world , a trouble which , i pray god , i may never be delivered from , until deliverance do come at once from this state of mortality . yea the good lord encrease this trouble more and more in all that believe . the heart of a believer affected with the glory of christ , is like the needle touched with the loadstone . it can no longer be quiet , no longer be satisfied in a distance from him . it is put into a continual motion towards him . the motion indeed is weak and tremulous . pantings , breathings , sighings , groanings , in prayer , in meditations , in the secret recesses of our minds , are the life of it . however it is continually pressing towards him . but it obtains not its point , it comes not to its center and rest in this world. but now above , all things are clear and serene ; all plain and evident in our beholding the glory of christ ; we shall be ever with him , and see him as he is . this is heaven , this is blessedness , this is eternal rest. the person of christ , in all his glory shall be continually before us ; and the eyes of our understandings shall be so gloriously illuminated , as that we shall be able steadily to behold and comprehend that glory . but alas ! here at present our minds recoil , our meditations fail , our hearts are overcome , our thoughts confused , and our eyes turn aside from the lustre of this glory ; nor can we abide in the contemplation of it . but there , an immediate , constant view of it , will bring in everlasting refreshment and joy unto our whole souls . this beholding of the glory of christ given him by his father , is indeed subordinate unto the ultimate vision of the essence of god. what that is we cannot well conceive ; only we know that the pure in heart shall see god. but it hath such an immediate connexion with it , and subordination unto it , as that without it we can never behold the face of god , as the objective blessedness of our souls . for he is and shall be to eternity , the only means of communication between god and the church . and we may take some direction in our looking into and longing after this perfect view of the glory of christ , from the example of the saints under the old testament . the sight which they had of the glory of christ , for they also saw his glory through the obscurity of its revelation , and its being vailed with types and shadows , was weak and imperfect in the most illuminated believers , much inferior unto what we now have by faith , through the gospel . yet such it was , as encouraged them to enquire and search diligently into what was revealed , pet. . , . howbeit their discoveries were but dark and confused , such as men have of things at a great distance , or in a land that is very far off , as the prophet speaks , isa. . . and the continuance of this vail on the revelation of the glory of christ , whilst a vail of ignorance and blindness was upon their hearts and minds , proved the ruin of that church in its apostacy , as the apostle declares , cor. . , , . this double vail ( the covering covered , the vail vailed ) god promised to take away , isa. . . and then shall they turn to the lord , when they shall be able clearly to behold the glory of christ , cor. . . but this caused them who were real believers among them , to desire , long , and pray for the removal of these vails , the departure of those shadows , which made it as night unto them in comparison of what they knew would appear , when the sun of righteousness should arise with healing in his wings . they thought it long ere the day did break , and the shadows flee away , cant. . . chap. . . there was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the apostle speaks , rom. . . a thrusting forth of the head with desire and expectation of the exhibition of the son of god in the flesh , and the accomplishment of all divine promises therein . hence he was called the lord whom they sought and delighted in , mal. . . and great was the spiritual wisdom of believers in those days . they rejoyced and gloried in the ordinances of divine worship which they did enjoy . they looked on them as their chiefest priviledge , and attended unto them with diligence , as an effect of divine wisdom and love , as also because they had a shadow of good things to come . but yet at the same time they longed and desired that the time of reformation were come , wherein they should all be removed ; that so they might behold and enjoy the good things signified by them . and those who did not so , but rested in , and trusted unto their present institutions , were not accepted with god. those who were really illuminated did not so , but lived in constant desires after the revelation of the whole mystery of the wisdom of god in christ , as did the angels themselves , pet. . . ephes. . , . in this frame of heart and suitable actings of their souls , there was more of the power of true faith and love than is found among the most at this day . they saw the promises afar off , and were perswaded of them , and imbraced them , heb. . . they reached out the arms of their most intent affections , to embrace the things that were promised . we have an instance of this frame in old simeon , who so soon as he had taken the child jesus in his arms , cryed out , now lord , let me depart , now let me dye , this is that which my soul hath longed for , luk. . , . our present darkness and weakness in beholding the glory of christ , is not like theirs . it is not occasioned by a vail of types and shadows cast on it by the representative institutions of it ; it doth not arise from the want of a clear doctrinal revelation of the person and office of christ ; but as was before declared , it proceedeth from two other causes . first from the nature of faith it self in comparison of vision . it is not able to look directly into this excelient glory , nor fully to comprehend it . secondly , from the way of its proposal , which is not substantial of the thing it self , but only of an image of it , as in a glass . but the sight the view of the glory of christ , which we shall have in heaven , is much more above that which we now enjoy by the gospel , than what we do , or may so enjoy , is above what they have attained under their types and shadows . there is a far greater distance between the vision of heaven , and the sight which we have now by faith , than is between the sight which we now have , and what they had under the old testament . heaven doth more excell the gospel-state , than that state doth the law. wherefore , if they did so pray , so long for , so desire the removal of their shadows and vails , that they might see what we now see , that they might so behold the glory of christ , as we may behold it in the light of the gospel ; how much more should we , if we have the same faith with them , the same love ( which neither will , nor can be satisfied without perfect fruition ) long and pray for the removal of all weakness , of all darkness and interposition , that we may come unto that immediate beholding of his glory , which he so earnestly prayed , that we might be brought unto . to sum up briefly what hath been spoken . there are three things to be considered concerning the glory of christ , three degrees in its manifestation ; the shadow , the perfect image , and the substance it self . those under the law had only the shadow of it , and of the things that belong unto it , they had not the perfect image of them , heb. . . under the gospel we have the perfect image , which they had not ; or a clear compleat revelation and declaration of it presenting it unto us as in a glass : but the enjoyment of these things in their substance is referred for heaven ; we must be where he is , that we may behold his glory . now there is a greater difference and distance between the real substance of any thing , and the most perfect image of it , than there is between the most perfect image , and the lowest shadow of the same thing . if then they longed to be freed from their state of types and shadows , to enjoy the representation of the glory of christ in that image of it , which is given us in the gospel ; much more ought we to breath and pant after our deliverance from beholding it in the image of it , that we may enjoy the substance it self . for whatever can be manifest of christ on this side heaven , it is granted unto us for this end , that we may the more fervently desire to be present with him . and as it was their wisdom and their grace to rejoyce in the light they had , and in those typical administrations of divine worship which shadowed our the glory of christ unto them , yet did always pant after that more excellent light and full discovery of it , which was to be made by the gospel ; so it will be ours also , thankfully to use and improve the revelations which we enjoy of it , and those institutions of worship , wherein our faith is assisted in the view thereof ; yet so as continually to breath after that perfect , that glorifying sight of it , which is reserved for heaven above . and may we not a little examine our selves by these things ? do we esteem this pressing towards the perfect view of the glory of christ to be our duty , and do we abide in the performance of it ? if it be otherwise with any of us , it is a signal evidence that our profession is hypocritical . if christ be in us , he is the hope of glory in us ; and where that hope is , it will be active in desires of the things hoped for . many love the world to well , and have their minds too much filled with the things of it , to entertain desires of speeding through it unto a state wherein they may behold the glory of christ. they are at home , and are unwilling to be absent from the body , tho to be present with the lord. they hope it may be that such a season will come at one time or another , and then it will be the best they can look for when they can be here no more . but they have but a little sight of the glory of christ in this world by faith , if any at all , who so little , so faintly desire to have the immediate sight of it above . i cannot understand how any man can walk with god as he ought , or hath that love for jesus christ which true faith will produce , or doth place his refreshments and joy in spiritual things , in things above , that doth not on all just occasions , so meditate on the glory of christ in heaven as to long for an admittance into the immediate sight of it . our lord jesus christ alone perfectly understood wherein the eternal blessedness of them that believe in him , doth consist . and this is the sum of what he prays for with respect unto that end ; namely , that we may be where he is to behold his glory . and is it not our duty to live in a continual desire of that which he prayed so earnestly that we might attain ? if in our selves , we as yet apprehend but little of the glory , the excellency , the blessedness of it , yet ought we to repose that confidence in the wisdom and love of christ , that it is our best , infinitely better than any thing we can enjoy here below . unto those who are inured unto those contemplations , they are the salt of their lives , whereby every thing is condited and made savory unto them , as we shall shew afterwards . and the want of spiritual diligence herein , is that which hath brought forth a negligent , careless , wordy profession of religion , which countenancing it self with some outward duties , hath lost out of it , the power of faith and love in their principal operations . hereby many deceive their own souls , goods , lands , possessions , relations , trades , with secular interests in them , are the things whose image is drawn on their minds , and whose characters are written on their foreheads , as the titles whereby they may be known . as believers beholding the glory of christ in the blessed glass of the gospel , are changed into the same image and likeness by the spirit of the lord ; so these persons beholding the beauty of the world , and the things that are in it , in the cursed glass of self-love , they are in their minds changed into the same image . hence perplexing fears , vain hopes , empty embraces of perishing things , fruitless desires , earthly , carnal designs , cursed , self-pleasing imaginations , feeding on and being fed by the love of the world and self , do abide and prevail in them . but we have not so learned christ jesus . chap. xiii . the second difference between our beholding the glory of christ by faith in this world , and by sight in heaven . faith is the light wherein we behold the glory of christ in this world. and this in its own nature , as unto this great end , is weak and imperfect , like weak eyes , that cannot behold the sun in its beauty . hence our sight of it differs greatly from what we shall enjoy in glory , as hath been declared . but this is not all ; it is frequently hindred and interrupted in its operations , or it loseth the view of its object by one means or other . as he who sees any thing at a great distance , sees it imperfectly ; and the least interposition or motion takes it quite out of his sight . so is it with our faith in this matter ; whence sometimes we can have little , sometimes no sight at all of the glory of christ by it . and this gives us , as we shall see , another difference between faith and sight . now although the consideration hereof may seem a kind of diversion from our present argument , yet i choose to insist upon it , that i may evidence the reasons whence it is that many have so little experience of the things whereof we have treated , that they find so little of reallity or power in the exercise of this grace , or the performance of this duty . for it will appear in the issue , that the whole defect is in themselves ; the truth it self insisted on , is great and efficacious . . whilst we are in this life , the lord christ is pleased in his sovereign wisdom sometimes to withdraw , and as it were , to hide himself from us . then do our minds fall into clouds and darkness ; faith is at a loss , we cannot behold his glory ; yea , we may seek him , but cannot find him . so job complains as we observed before . behold , i go forward , but he is not there , and backward , but i cannot perceive him : on the left hand where he doth work , but i cannot behold him : he hideth himself on the right hand , that i cannot see him . chap. . , . which way soever i turn my self , whatever are my endeavours , in what way or work of his own , i seek him , i cannot find him , i cannot see him , i cannot behold his glory . so the church also complains ; verily thou art a god that hidest thy self , o god of israel the saviour , isa. . . and the psalmist , how long lord wilt thou hide thy self for ever ? psal. . . this hiding of the face of god , is the hiding of the shining of his glory in the face of christ jesus , and therefore of the glory of christ himself , for it is the glory of christ to be the representative of the glory of god. the spouse in the canticles is often at a loss and herein , bemoans her self that her beloved was withdrawn , that she could neither find him , nor see him , chap. . , . chap. . . men may retain their notions concerning christ , his person , and his glory . these cannot be blotted out of their minds , but by heresie or obdurate stupidity . they may have the same doctrinal knowledge of him with others ; but the sight of his glory doth not consist therein ; they may abide in the outward performance of duties towards him , as formerly ; but yet all this while as unto the especial gracious communications of himself unto their souls , and as unto a chearful refreshing view of his glory , he may withdraw and hide himself from them . as under the same outward dispensations of the word , he doth manifest himself unto some , and not unto others ; ( how is it that thou wilt manifest thy self unto us , and not unto the world ? joh. . . ) whereon they to whom he doth so manifest himself , do see him to be beautiful , glorious , and lovely ( for unto them that believe , he is precious ) whilst the others see nothing hereof , but wonder at them , by whom he is admired , cant. . . so in the same dispensation of the word , he sometimes hides his face , turns away the light of his countenance , clouds the beams of his glory unto some , whilst others are cherished and warmed with them . two things we must here speak unto . . why doth the lord christ at any time thus hide himself in his glory from the faith of believers that they cannot behold him . . how we may perceive and know that he doth so withdraw himself from us , so that however we may please our selves , we do not indeed behold his glory . as unto the first of these , tho what he doth is supposed an act of sovereign unaccountable wisdom , yet there are many holy ends of it , and consequently reasons for it . i shall mention one only . he doth it to stir us up in an eminent manner unto a diligent search and enquiry after him . woful sloth and negligence are apt to prevail in us , in our meditations on heavenly things . tho our hearts wake ( as the spouse speaks , cant. . . ) in a valuation of christ , his love , and his grace , yet we sleep , as unto the due exercise of faith and love towards him . who is it that can justifie himself herein ? that can say , my heart is pure , i am clean from this sin ? yea it is so far otherwise with many of us , that he is for ever to be admired in his patience , that on the account of our unkindness and woful negligence herein , he hath not only withdrawn himself at seasons , but that he hath not utterly departed from us . now he knows that those with whom he hath been graciously present , who have had views of his glory , altho they have not valued the mercy and priviledge of it , as they ought , yet can they not bear a sense of his absence , and his hiding himself from them . by this therefore will he awake them unto a diligent enquiry after him . upon the discovery of his absence and such a distance of his glory from them as their faith cannot reach unto it , they become like the doves of the valleys all of them mourning every one for his iniquity , and do stir up themselves to seek him early and with diligence , see hos. . . so wherever the spouse intimates this withdrawing of christ from her , she immediately gives an account of her restless diligence and endeavours in her enquiries after him , until she have found him , chap. . , , , , . chap. . , , , , , , . and in these enquiries there is such an exercise of faith and love , tho it may be acting themselves mostly in sighs and groans , as is acceptable and well pleasing to him . we are like him in the parable of the prophet that spake unto ahab , who having one committed unto him to keep , affirms that whilst he was busie here and there , he was gone . christ commits himself unto us , and we ought carefully to keep his presence ; i held him , saith the church , and would not let him go , cant. . . but whilst we are busy here and there , while our minds are over filled with other things , he withdraws himself , we cannot find him . but even this rebuke is a sanctified ordinance for our recovery , and his return unto us . . our second enquiry is , how we may know when christ doth so withdraw himself from us , that we do not , that we cannot behold his glory . i speak herein unto them alone who make the observation of the lively actings of faith and love in and towards jesus christ their chiefest concern in all their retirements , yea in their whole walk before god. concerning these , our enquiry is , how they may know when christ doth in any degree or measure withdraw from them so as that they cannot in a due manner behold his glory ? and the first discovery hereof is by the consequents of such withdrawings . and what are the consequents of it , we can know no otherwise but by the effects of his presence with us , and the manifestation of himself unto us , which as unto some degrees must necessarily cease thereon . now the first of these is the life , vigor and effectual acting of all grace in us . this is an inseparable consequent and effect of a view of his glory . whilst we enjoy it , we live ; nevertheless not we , but christ liveth in us , exciting and acting all his graces in us . this is that which the apostle instructeth us in : while we behold his glory , as in a glass , we are transformed into the same image from glory to glory , cor. . . that is , whilst by faith we contemplate on the glory of christ as revealed in the gospel , all grace will thrive and flourish in us towards a perfect conformity unto him . for whilst we abide in this view and contemplation , our souls will be preserved in holy frames , and in a continual exercise of love and delight , with all other spiritual affections towards him . it is impossible whilst christ is in the eye of our faith as proposed in the gospel , but that we shall labour to be like him and greatly love him . neither is there any way for us to attain unto either of these which are the great concernments of our souls , namely to be like unto christ and to love him , but by a constant view of him and his glory by faith which powerfully and effectually works them in us . all the doctrinal knowledge which we have of him is useless ; all the view we have of his glory is but fancy , imagination or superstition , which are not accompanied with this transforming power . and that which is wrought by it , is the encrease and vigor of all grace ; for therein alone our conformity unto him doth consist . growth in grace , holiness and obedience , is a growing like unto christ , and nothing else is so . i cannot refrain here from a necessary short digression . this transforming efficacy from a spiritual view of christ as proposed in the gospel , being lost as unto an expeperience of it in the minds of men carnal and ignorant of the mystery of believing ( as it is at present by many derided , tho it be the life of religion ) fancy and superstition provided various supplies in the room of it . for they found out crucifixes and images with paintings to represent him in his sufferings and glory . by these things , their carnal affections being excited by their outward senses , they suppose themselves to be affected with him , and to be like unto him . yea , some have proceeded so far , as either by arts diabolical , or by other means , to make an appearance of wounds on their hands , and feet , and sides , therein pretending to be like him ; yea , to be wholly transformed into his image . but that which is produced by an image , is but an image , an imaginary christ will effect nothing in the minds of men , but imaginary grace . thus religion was lost and died . when men could not obtain any experience in their minds of the spiritual mysteries of the gospel , nor be sensible of any spiritual change or advantage by them , they substituted some outward duties and observances in their stead ; as i shall shew ( god willing ) elsewhere more at large . these produced some kind of effects on their minds and affections , but quite of another nature than those which are the real effects of true evangelical grace . this is openly evident in this substitution of images instead of the representation of christ and his glory made in the gospel . however there is a general supposition granted on all hands ; namely , that there must be a view of christ , and his glory , to cause us to love him , and thereby to make us conformable or like unto him . but here lies the difference ; those of the church of rome say that this must be done by the beholding of crucifixes with other images and pictures of him ; and that with our bodily eyes : we say it is , by our beholding his glory by faith , as revealed in the gospel , and no otherwise . and to confess the truth , we have some , who as they reject the use of images , so they despise that spiritual view of the glory of christ which we enquire after . such persons on the first occasion will fall on the other side ; for any thing is better than nothing . but as we have a sure word of prophesie to secure us from these abominations by an express prohibition of such images unto all ends whatever ; so unto our stability in the profession of the truth , and experience of the efficacy of this spiritual view of christ transforming our souls into his own likeness , is absolutely necessary . for if an idolater should plead , as they do all , that in the beholding of the image of christ , or of a crucifix , especially if they are sedulous and constant therein , they find their affections unto him greatly excited , increased , and inflamed ( as they will be , isa. . . ) and that hereon he endeavours to be like unto him , what shall we have to oppose thereunto ? for it is certain that such images are apt to make impressions on the minds of men ; partly from the readiness of the senses and imagination to give them admittance into their thoughts ; and partly from their natural inclinations unto superstition , their aversation from things spiritual and invisible , with an inclination unto things present and visible . hence among them who are satisfied that they ought not to be adored with any religious veneration , yet some are apt upon the sight of them to entertain a thoughtful reverence , as they would do if they were to enter into a pagan temple full of idols ; and others are continually making approaches towards their use and veneration in paintings and altars and such outward postures of worship as are used in the religious service of them . but that they do sensibly affect the minds of men carnal and superstitious , cannot be denyed , and as they suppose , it is a love unto christ himself . however , certain it is in general , and confessed on all hands , that the beholding of christ is the most blessed means of exciting all our graces , spiritualizing all our affections , and transforming our minds into his likeness . and if we have not another , and that a more excellent way of beholding him , than they have who behold him , as they suppose , in images and crucifixes , they would-seem to have the advantage of us . for their minds will really be affected with somewhat , ours with nothing at all . and by the pretence thereof , they inveagle the carnal affections of men ignorant of the power of the gospel , to become their proselytes . for having lived , it may be , a long time without any the least experience of a sensible impression on their minds , or a transforming power from the representation of christ in the gospel , upon their very first religious , devout , application unto these images , they find their thoughts exercised , their minds affected , and some present change made upon them . but there was a difference between the person of david , and an image with a bolster of goats hair , though the one were laid in the room and place of the other . and there is so between christ and an image , though the one be put into the place of the other . neither do these things serve unto any other end , but to divert the minds of men from faith and love to christ ; giving them some such satisfactions in the room of them , as that their carnal affections do cleave unto their idols . and indeed it doth belong unto the wisdom of faith , or we stand in need of spiritual light , to discern and judge between the working of natural affections towards spiritual objects , on undue motives , by undue means , with indirect ends , wherein all papal devotion consists , and the spiritual exercise of grace in those affections duely fixed on spiritual objects . but as was said , it is a real experience of the efficacy , that there is in the spiritual beholding of the glory of christ by faith as proposed in the gospel , to strengthen , encrease and excite all grace unto its proper exercise , so changing and transforming the soul gradually into his likeness , which must secure us against all those pretences ; and so i return from this digression . hereby we may understand whether the lord christ doth so withdraw himself , as that we do not , as that we cannot behold his glory by faith in a due manner , which is the thing enquired after . for if we grow weak in our graces , unspiritual in our frames , cold in our affections , or negligent in the exercise of them by holy meditation , it is evident that he is at a great distance from us , so as that we do not behold his glory as we ought . if the weather grow cold , herbs and plants do whither , and the frost begins to bind up the earth , all men grant that the sun is withdrawn , and makes not its wonted approach unto us . and if it be so with our hearts , that they grow cold , frozen , withering , lifeless in and unto spiritual duties , it is certain that the lord christ is in some sence withdrawn , and that we do not behold his glory . we retain notions of truth concerning his person , office and grace ; but faith is not in constant exercise , as to real views of him and his glory . for there is nothing more certain in christian experience than this is , that while we do really by faith behold the glory of christ , as proposed in the gospel , the glory of his person and office as before described , and so abide in holy thoughts and meditations thereof , especially in our private duties and retirements , all grace will live and thrive in us in some measure , especially love unto his person , and therein unto all that belongs unto him . let us but put it to the trial , and we shall infallibly find the promised event . do any of us find decays in grace prevailing in us ; deadness , coldness , lukewarmness , a kind of spiritual stupidity and senseless coming upon us ? do we find an unreadiness unto the exercise of grace in its proper season , and the vigorous actings of it in duties of communion with god ? and would we have our souls recovered from these dangerous diseases ? let us assure our selves there is no better way for our healing and deliverance , yea no other way but this alone , namely the obtaining a fresh view of the glory of christ by faith , and a steady abiding therein . constant contemplation of christ and his glory putting forth its transforming power unto the revival of all grace , is the only relief in this case , as shall further be shewed afterwards . some will say , that this must be effected by fresh supplies and renewed communications of the holy spirit . unless he fall as dew and showers on our dry and barren hearts , unless he causeth our graces to spring , thrive and bring forth fruit , unless he revive and increase faith , love and holiness in our souls , our backslidings will not be healed , nor our spiritual state be recovered . unto this end is he prayed for , and promised in the scripture , see cant. . . isa. . , . ezek. . . chap. . . hos. . , . and so it is . the immediate efficiency of the revival of our souls , is from and by the holy spirit . but the enquiry is , in what way , or by what means , we may obtain the supplies and communications of him unto this end ? this the apostle declares in the place insisted on ; we beholding the glory of christ in a glass , are changed into the same image from glory to glory , even by the spirit of the lord. it is in the exercise of faith on christ in the way before described , that the holy spirit puts forth his renewing , transforming power in and upon our souls . this therefore is that alone which will retrive christians from their present decays and deadness . some complain greatly of their state and condition ; none so dead , so dull and stupid as they . they know not whether they have any spark of heavenly life left in them ; some make weak and faint endeavours for a recovery , which are like the attempts of a man in a dream wherein he seems to use great endeavours without any success . some put themselves unto multiplied duties . howbeit the generallity of professors seem to be in a pining thriftless condition . and the reason of it is , because they will not sincerely and constantly make use of the only remedy and relief ; like a man that will rather chuse to pine away in his sickness , with some useless , transient refreshments , than apply himself unto a known and approved remedy , because it may be the use of it is unsuited unto some of his present occasions . now this is to live in the exercise of faith in christ jesus : this himself assures us of , joh. . , . abide in me , and i in you ; as the branch cannot bear fruit of it self-except it abide in the vine , no more can ye except you abide in me . i am the vine , ye are the branches ; he that abideth in me , and i in him , the same bringeth forth much fruit ; for without me ye can do nothing . there is a twofold coming unto christ by believing . the first is that we may have life ; that is , a spring and principle of spiritual life communicated unto us from him , for he is our life , col. . . and because he liveth , we live also , joh. . . yea , it is not so much we that live , as he liveth in us , gal. . , , . and unbelief is a not coming unto him , that we may have life , joh. . . but secondly , there is also a coming unto him by believers in the actual exercise of faith , that they may have this life more abundantly , joh. . . that is , such supplies of grace as may keep their souls in a healthy , vigorous acting of all the powers of spiritual life . and as he reproacheth some that they would not come unto him that they might have life , so he may justly reprove us all , that we do not so come unto him in the actual exercise of faith as that we might have this life more abundantly . secondly ; when the lord christ is near us , and we do behold his glory ; he will frequently communicate spiritual refreshment in peace , consolation , and joy unto our souls . we shall not only hereby have our graces excited with respect unto him as their object , but be made sensible of his actings towards us in the communications of himself and his love unto us . when the sun of righteousness ariseth on any soul , or makes any near approach thereunto , it shall find healing under his wings ; his beams of grace shall convey by his spirit , holy spiritual refreshment thereunto . for he is present with us by his spirit , and these are his fruits and effects as he is the comforter , suited unto his office as he is promised unto us . many love to walk in a very careless unwise profession . so long as they can hold out in the performance of outward duties , they are very regardless of the greatest evangelical priviledges ; of those things which are the marrow of divine promises , all real endeavours of a vital communion with christ. such are spiritual peace , refreshing consolations , ineffable joys , and the blessed composure of assurance . without some taste and experience of these things , profession is heartless , lifeless , useless ; and religion it self a dead carcass without an animating soul. the peace which some enjoy , is a meer stupidity . they judge not these things to be real , which are the substance of christs present reward ; and a renunciation whereof would deprive the church of its principal supportments and encouragements in all its sufferings . it is a great evidence of the power of unbelief , when we can satisfie our selves without an experience in our own hearts of the great things in this kind of joy , peace , consolation , assurance , that are promised in the gospel . for how can it be supposed that we do indeed believe the promises of things future , namely , of heaven , immortality and glory , the faith whereof is the foundation of all religion , when we do not believe the promises of the present reward , in these spiritual priviledges . and how shall we be thought to believe them , when we do not endeavour after an experience of the things themselves in our own souls , but are even contented without them ? but herein men deceive themselves . they would very desirously have evangelical joy , peace and assurance to countenance them in their evil frames , and careless walking . and some have attempted to reconcile these things unto the ruin of their souls . but it will not be . without the diligent exercise of the grace of obedience , we shall never enjoy the grace of consolation . but we must speak somewhat of these things afterwards . it is peculiarly , in the view of the glory of christ , in in his approaches unto us , and abiding with us , that we are made partakers of evangelical peace , consolation , joy and assurance . these are a part of the royal train of his graces , of the reward wherewith he is accompanied ; his reward is with him . wherever he is graciously present with any , these things are never wanting in a due measure and degree , unless it be by their own fault , or for their trial . in these things doth he give the church of his loves , cant. . . for if any man ( saith he ) loveth me , i will love him , and manifest my self unto him , joh. . . yea , i and the father will come unto him and make our abode with him , v. . and that so as to sup with him , rev. . . which on his part , can be only by the communication of those spiritual refreshments . the only enquiry is by what way and means we do receive them ? now i say this is in and by our beholding of the glory of christ by faith , pet. . , . let that glory be rightly stated as before laid down ; the glory of his person , his office , his condescention , exaltation , love and grace ; let faith be fixed in a view and contemplation of it , mix it self with it as represented in the glass of the gospel , meditate upon it , embrace it , and virtue will proceed from christ , communicating spiritual , supernatural refreshment and joy unto our souls . yea , in ordinary cases it is impossible that believers should have a real prospect of this glory at any time , but that it will in some measure affect their hearts with a sense of his love , which is the spring of all consolation in them . in the exercise of faith on the discoveries of the glory of christ made unto us in the gospel , no man shall ever totally want such intimations of his love , yea , such effusions of it in his heart , as shall be a living spring of those spiritual refreshments , joh. . . rom. . . when therefore we lose these things as unto a sense of them in our souls , it is evident that the lord christ is withdrawn , and that we do not behold his glory . but i cannot here avoid another short digression . there are those by whom all these things are derided as distempered fancies and imaginations . yea , such things have been spoken and written of them , as contain a virtual renunciation of the gospel , the powers of the world to come and the whole work of the holy ghost as the comforter of the church . and hereby all real entercourse between the person of christ , and the souls of them that do believe , is utterly overthrown ; reducing all religion to an outward shew and a pageantry , fitter for a stage , than that temple of god which is in the minds of men . according unto the sentiments of these prophane scoffers , there is no such thing as the shedding abroad of the love of god in our hearts by the holy ghost ; nor as the witnessing of the spirit of god with our spirits , that we are the children of god ; from which these spiritual joys and refreshments are inseparable , as their necessary effects . no such thing , as the lifting up of the light of gods countenance upon us , which will put gladness into our hearts ; that gladness which comprizeth all the things mentioned ; no such thing as rejoycing upon believing with joy unspeakable and full of glory ; no such thing as christs shewing and manifesting himself unto us , supping with us , and giving us of his loves ; that the divine promises of a feast of fat things , and wine well refined in gospel-mercies , are empty and insignificant words ; that all those ravishing joys and exultations of spirit that multitudes of faithful martyrs of old , and in later ages have enjoyed by a view of the glory of god in christ and a sense of his love , whereunto they gave testimony unto their last moments in the midst of their torments , were but fancies and imaginations . but it is the height of impudence in these profane scoffers , that they proclaim their own ignorance of those things which are the real powers of our religion . others there are , who will not deny the truth of these things . they dare not rise up in contradiction unto those express testimonies of the scripture , wherewith they are confirmed . and they do suppose that some are partakers of them , at least they were so formerly ; but as for their parts , they have no experience of them , nor do judge it their duty to endeavour after it . they can make a shift to live on hopes of heaven and future glory : as unto what is present they desire no more , but to be found in the performance of some duties in answer unto their convictions , which gives them that sorry peace which they do enjoy . so do many countenance themselves in their spiritual sloth and unbelief , keeping themselves at liberty to seek for refreshment and satisfaction in other things , whilst those of the gospel are despised . and these things are inconsistent . while men look for their chief refreshment and satisfaction in temporal things , it is impossible they should seek after those that are spiritual in a due manner . and it must be confessed , that when we have a due regard unto spiritual , evangelical consolations and joys , it will abate and take off our affections unto , and satisfaction in present enjoyments , phil. , . but there is no more sacred truth than this ; that where christ is present with believers , where he is not withdrawn for a season from them , where they live in the view of his glory by faith as it is proposed unto them in the gospel , he will give unto them at his own seasons such intimations of his love , such supplies of his spirit , such holy joys and rejoycings , such repose of soul in assurance , as shall refresh their souls , fill them with joy , satisfie them with spiritual delight , and quicken them unto all acts of holy communion with himself . let no such dishonour be reflected on the gospel , that whereas the faith of it , and obedience unto it , are usually accompanied with outward troubles , afflictions , persecution and reproaches , as we are foretold they should be ; that it doth not by its inward consolations and divine refreshments , outballance all those evils which we may undergo upon the account of it . so to suppose , is expresly contrary to the promise of christ himself who hath assured that even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even now in this life , in this world , distinct from eternal life ; in the world to come , we shall receive an hundred-fold recompence for all that we can lose or suffer for his his sake , mat. . . as also unto the experience of them who in all ages have taken joyfully the spoiling of their goods , as knowing in themselves ( by the experience which they have of its first fruits ) that they have in heaven a better and more abiding substance , heb. . , . if we come short in a participation of these things , if we are strangers unto them , the blame is to be laid on our selves alone , as it shall be immediately declared . now the design of the lord christ in thus withdrawing himself from us , and hiding his glory from our view , being the exercise of our graces , and to stir us up unto diligence in our enquiries after him , here lieth our guidance and direction in this case . do we find our selves lifeless in the spiritual duties of religion ? are we strangers unto the heavenly visits of consolation and joys , those visitations of god whereby he preserves our souls ? do we seldom enjoy a sense of the shedding abroad of his love in our hearts by the holy ghost ? we have no way of recovery but this alone . to this strong tower must we turn our selves as prisoners of hope ; unto christ must we look that we may be saved . it is a steady view or contemplation of his glory by faith alone , that will bring in all these things in a lively experience in our hearts and souls . again ; in the second place , it is from our selves principally , if we lose the views of the glory of christ , and the exercise of faith be obstructed therein . all our spiritual disadvantages do arise from our selves . it is the remainder of lusts and corruptions in us , either indulged by sloth and negligence , or excited and inflamed by satans temptations , that do obstruct us in this duty . whilst they are in any disorder or disturbance , it is in vain for us to expect any clear view of this glory . that view of the glory of christ , whereof we treat , consists in two things ; namely , its especial nature , and its necessary adjunct or effect . the first is , a spiritual perception or understanding of it as revealed in the scriptures . for the revelation of the glory of his person , office and grace , is the principal subject of them , and the principal object of our faith. and the other consists in multiplied thoughts about him , with actings of faith in love , trust , delight , and longing after the the full enjoyment of him , pet. . . if we satisfie our selves in meer notions and speculations about the glory of christ as doctrinally revealed unto us , we shall find no transforming power or efficacy communicated unto us thereby . but when under the conduct of that spiritual light our affections do cleave unto him with full purpose of heart , our minds are filled with thoughts of him , and delight in him , and faith is kept up unto its constant exercise in trust and affiance on him , virtue will proceed from him to purifie our hearts , increase our holiness , strengthen our graces , and to fill us sometimes with joy unspeakable and full of glory . this is the just temperature of a state of spiritual health ; namely , when our light of the knowledge of the glory of god in christ , doth answer the means of it which we enjoy ; and when our affections unto christ do hold proportion unto that light ; and this according unto the various degrees of it ; for some have more , and some have less . where light leaves the affections behind , it ends in formality or atheism : and where affections outrun light they sink in the bog of superstition , doting on images and pictures or the like . but where things go not into these excesses , it is better that our affections exceed our light on the defect of our understandings , than that our light exceed our affections from the corruption of our wills . in both these is the exercise of faith frequently interrupted and obstructed by the remainder of corruption in us , especially if not kept constantly under the discipline of mortification , but some way indulged unto . for , . the steam of their disorder will cloud and darken the understanding , that it shall not be able clearly to discern any spiritual object , least of all the greatest of them . there is nothing more acknowledged even in things natural and moral than that the disorder of the passions and affections will blind , darken , and deceive the mind in its operations . and it is much more so in things spiritual , wherein that disorder is an immediate rebellion against its proper conducting light ; that is , against the light and rule of grace . there are three sorts of them unto whom the gospel is preached , in whom there are various obstructions of this view . . there is in obstinate unbelievers a darkness that is an effect of the power of satan on their minds , in blinding of them , which makes it impossible for them to behold any thing of the glory of christ. so the apostle declares it , if our gospel be hid , it is hid unto them that are lost , in whom the god of this world hath blinded the minds of them that believe not ; lest the light of the glorious gospel of christ , who is the image of god , should shine unto them , cor. . , . of these we do not speak . . there is in all men , a corrupt , natural darkness ; or such a depravation of their minds by nature , as that they cannot discern this glory of christ in a due manner . hence the light shineth in darkness and the darkness comprehendeth it not , john. . . for the natural man receiveth not the things of the spirit of god , for they are foolishness unto him , neither can he know them , because they are spiritually discerned , cor. . . hence it is that although christ be preached among us continually , yet there are very few who discern any glory or beauty in him , for which he should be desired , as the prophet complains , isa. . , . but i speak not of this natural darkness in general . but even these persons have their minds filled with prejudices against the gospel and darkned as unto the glory of christ according as corrupt lusts and affections are prevalent in them , see joh. . . chap. . . hence is the difference that is among the common hearers of the word . for although no man can do any thing of himself for the receiving of christ , and the beholding of his glory , without the especial aid of the grace of god , mat. . . john. . , ; yet some may make more opposition unto believing , and lay more hindrances in their own way , than others ; which is done by their lusts and corruptions . . there are those in whom both these evils are cured by faith , wherein the eyes of our understandings are enlightened to perceive and discern spiritual things , ephes. . , , . but this cure is wrought in this life but in part , cor. . . and in this cure by a supply of a principle of saving light unto our minds , there are many degrees . for some have a clearer light than others , and thereby a more clear discerning of the mystery of the wisdom of god , and of the glory of christ therein . but whatever be our attainments herein , that which obstructs this light , that hinders it from shining in a due manner , that obstructs and hinders faith in its view of the glory of christ. and this is done by the remainders of corrupted nature in us , when they act in any prevalent degree . for they darken the mind and weaken it in its spiritual operations . that is , where any corrupt and inordinate affections , as love of the world , cares about it , inclinations unto sensuality , or the like spiritual disorders do prevail , faith is weakened in its spiritual acts , especially in discerning and beholding the glory of christ. for the mind is rendred unsteady in its enquiries after it , being continually distracted and diverted with vain thoughts and imaginations . persons under the power of such distempers may have the same doctrinal knowledge of the person of christ his office and his grace with other men , and the same evidence of its truth fixed on their minds ; but when they endeavour a real intuition into the things themselves , all things are dark and confused unto them from the uncertainty and instability of their own minds . this is the sum of what i do design . we have by faith a view of the glory of christ. this view is weak and unsteady from the nature of faith it self , and the way of its proposal unto us as in a glass , in comparison of what by sight we shall attain unto . but moreover , where corrupt lusts or inordinate affections are indulged unto , where they are not continually mortified , where any one sin hath a perplexing prevalency in the mind , faith will be so far weakened thereby , as that it can neither see nor meditate upon this glory of christ in a due manner . this is the reason why the most are so weak and unstable in the performance of this duty , yea are almost utterly unacquainted with it . the light of faith in the minds of men being impaired , clouded , darkned by the prevalency of unmortified lusts , it cannot make such discoveries of this glory , as otherwise it would do . and this makes the preaching of christ unto many so unprofitable as it is . secondly ; in the view of the glory of christ which we have by faith , it will fill the mind with thoughts and meditations about him , whereon the affections will cleave unto him with delight . this , as was said , is inseparable from a spiritual view of his glory in its due exercise . every one that hath it , must and will have many thoughts concerning , and great affections to him . see the description of these things , phil. . , . it is not possible , i say , that we should behold the glory of his person , office and grace , with a due conviction of our concernment and interest therein , but that our minds will be greatly affected with it , and be filled with contemplations about it . where it is not so with any , it is to be feared that they have not heard his voice at any time , nor seen his shape , whatever they profess . a spiritual sight of christ will assuredly produce love unto him , and if any man love him not , he never saw him , he knows him not at all . and that is no love , which doth not beget in us many thoughts of the object beloved . he therefore who is partaker of this grace , will think much of what christ is in himself , of what he hath done for us , of his love and condescention , of the manifestation of all the glorious excellencies of the divine nature in him , exerted in a way of infinite wisdom and goodness for the salvation of the church . thoughts and meditations of these things will abound in us , if we are not wanting unto the due exercise of faith : and intense inflamed affections unto him , will ensue thereon , at least they will be active unto our own refreshing experience . and where these things are not in reality ( though in some they may be only in a mean and low degree ) men do but deceive their own souls in hopes of any benefit by christ or the gospel . this therefore is the present case . where there are prevailing sinful distempers or inordinate affections in the mind , such as those before mentioned , as self-love , love of the world , cares and fears about it , with an excessive valuation of relations and enjoyments ; they will so far cumber and perplex it with a multitude of thoughts about their own objects , as shall leave no place for sedate meditations on christ and his glory . and where the thoughts are engaged , the affections which partly excite them , and partly are led by them , will be fixed also , col. . , . this is that which in the most , greatly promoteth that imperfection , which is in our view of the glory of christ , by faith in this life . according to the proportion and degree of the prevalency of affections , corrupt , earthly , selfish or sensual , filling the heads and hearts of men with a multitude of thoughts about what they are fixed on , or inclined unto ; so is faith obstructed and weakened in this work and duty . wherefore , whereas there is a remainder of these lusts , as to the seeds of them in us all , tho more mortified in some than in others ; yet having the same effects in the minds of all , according to the degree of their remainder ; thence it is as from an efficacious cause of it , that our view of the glory of christ by faith , is in many so weak , imperfect and unsteady . thirdly , we have interruption given unto the work of faith herein , by the temptations of satan . his original great design , wherever the gospel is preached , is to blind the eyes of men , that the light of the glorious gospel of christ , who is the image of god , should not shine into them , or irradiate their minds , cor. . . and herein he prevails unto astonishment . let the light of the gospel in the preaching of the word be never so glorious ; yet by various means and artifices , he blinds the minds of the most , that they shall not behold any thing of the glory of christ therein . by this means he continues his rule in the children of disobedience . with respect unto the elect , god overpowers him herein . he shines into their hearts to give them the knowledge of his glory in the face of christ jesus , vers . . yet will not satan so give over . he will endeavour by all ways and means to trouble , discompose , and darken the mind even of them that believe , so as that they shall not be able to retain clear and distinct views of this glory . and this he doth two ways . . with some he imploys all his engines , useth all his methods of serpentine subtilty , and casts in his fiery darts , so to disquiet , discompose and deject them , as that they can retain no comfortable views of christ or his glory . hence arise fears , doubts , disputes , uncertainties , with various disconsolations . hereon they cannot apprehend the love of christ , nor be sensible of any interest they have therein , or any refreshing perswasions that they are accepted with him . if such things sometimes shine and beam into their minds , yet they quickly vanish and disappear . fears that they are rejected and cast off by him , that he will not receive them here nor hereafter , do come in their place ; hence are they filled with anxieties and despondencies , under which it is impossible they should have any clear view of his glory . i know that ignorance , atheism and obstinate security in sensual sins , do combine to despise all these things . but it is no new thing in the world , that men outwardly professing christian religion , when they find gain in that godliness , should speak evil of the things which they know not , and corrupt themselves in what they know naturally , as bruit beasts . . with others he deals after another manner . by various means he seduceth them into a careless security wherein they promise peace unto themselves without any diligent search into these things . hereon they live in a general presumption that they shall be saved by christ , although they know not how . this makes the apostle so earnest in pressing the duty of self-examination on all christians , cor. . . examine your selves whether you be in the faith : prove your own selves : know you not your own selves that christ is in you , except you be reprobates ? the rule of self-judging prescribed by him , is whether christ be in us or no ; and in us he cannot be , unless he be received by that faith wherewith we behold his glory . for by faith we receive him , and by faith he dwelleth in our hearts . joh. . . eph. . . this is the principal way of his prevailing in the world. multitudes by his seduction live in great security under the utmost neglect of these things . security is granted to be an evil destructive of the souls of men ; but then it is supposed to consist only in impenitency for great and open sins ; but to be neglective of endeavouring an experience of the power and grace of the gospel in our own souls , under a profession of religion , is no less destructive and pernicious , than impenitency in any course of sin . these and the like obstructions unto faith in its operations being added unto its own imperfections , are another cause whence our view of the glory of christ in this world is weak and unsteady ; so that for the most part it doth but transiently affect our minds , and not so fully transform them into his likeness , as otherwise it would . it is now time to consider , that sight which we shall have of the glory of christ in heaven , in comparison of that which we have here below . now this is equal , stable , always the same without interruption or diversion . and this is evident , both in the causes or means of it , as also in our perfect deliverance from every thing that might be an hindrance in it , or an obstrunction unto it . . we may consider the state of our minds in glory . the faculties of our souls shall then be made perfect , heb. . the spirits of just men made perfect . ( . ) freed from all the clogs of the flesh , and all its influence upon them , and restraint of their powers in their operations . ( . ) perfectly purified from all principles of instability and variety ; of all inclinations unto things sensual and carnal , and all contrivances of self-preservation or advancement , being wholly transformed into the image of god , in spirituality and holiness . and to take in the state of our bodies after the resurrection ; even they also in all their powers and senses , shall be made entirely subservient unto the most spiritual actings of our minds in their highest elevation by the light of glory . hereby shall we be enabled and fitted eternally to abide in the contemplation of the glory of christ , with joy and satisfaction . the understanding shall be always perfected with the vision of god , and the affections cleave inseparably to him ; which is blessedness . the very essential faculties of our souls in that way and manner of working , which by their union with our bodies they are confined unto , are not able to comprehend and abide constantly in the contemplation of this glory . so that , though our sight of it here be dim and imperfect , and the proposal of it obscure ; yet from the weakness of our minds , we are forced sometimes to turn aside from what we do discern , as we do our bodily eyes from the beams of the sun , when it shines in its brightness . but in this perfect state they are able to behold and delight in this glory constantly , with eternal satisfaction . but as for me ( saith david ) i will behold thy face in righteousness ; i shall be satisfied when i awake , with thy likeness , psal. . . it is christ alone , who is the likeness and image of god. when we awake in the other world , with our minds purified and rectified , the beholding of him shall be always satisfying unto us . there will be then no satiety , no weariness , no indispositions ; but the mind being made perfect in all its faculties , powers and operations , with respect unto its utmost end , which is the enjoyment of god , is satisfied in the beholding of him for evermore . and where there is perfect satisfaction without satiety , there is blessedness for ever . so the holy spirit affirms of the four living creatures in the revelation ; they rest not day nor night , saying , holy , holy , holy lord god almighty , chap. . . they are continually exercised in the admiration and praises of god in christ , without weariness or interruption . herein shall we be made like unto angels . . as our minds in their essential powers and faculties shall be enabled to comprehend and acquiesce in this glory of christ , so the means or instrument of the beholding of it , is much more excellent than faith , and in its kind absolutely perfect , as hath in part been before declared . this is vision or sight . here we walk by faith , there by sight . and this sight is not an external aid , like a glass helping the weakness of the visive faculty to see things afar off ; but it is an internal power , or an act of the internal power of our minds , wherewith they are endowed in a glorified state . hereby we shall be able to see him face to face , to see him as he is , in a direct comprehension of his glory ; for this sight or visive power shall be given us for this very end , namely , to enable us so to do . hereunto the whole glory of christ is clear , perspicuous and evident , which will give us eternal acquiescency therein . hence shall our sight of the glory of christ be invariable , and always the same . . the lord christ will never in any one instance , on any occasion , so much as one moment withdraw himself from us , or eclipse the proposal and manifestation of himself unto our sight . this he doth sometimes in this life , and it is needful for us that so he should do . we shall be ever with the lord , thes. . . without end , without interruption . this is the center of good and evil , as to the future different states of men. they shall be for ever . eternity makes them absolutely good on the one hand , and absolutely evil on the other . to be in hell under the wrath of god , is in it self the greatest penal evil : but to be there for ever , without the intermission of misery , or determination of time , is that which renders it the greatest evil unto them who shall be in that condition . so is eternity the life of future blessedness . we shall be ever with the lord , without limitation of time , without interruption of enjoyment . there are no vicissitudes in the heavenly state . the new hierusalem hath no temple in it , for the lord god almighty , and the lamb are the temple thereof , revel . . . there is no need of instituted means of worship , nor of ordinances of divine service . for we shall need neither encrease of grace , nor excitations unto its exercise . the constant , immediate , uninterrupted enjoyment of god and the lamb , supplieth all . and it hath no need of the sun , nor of the moon to shine in-it ; for the glory of god doth enlighten it , and the lamb is the light thereof . the light of the sun is excellent ; howbeit ; it hath its seasons , after it hath shone in its brightest lustre , it gives place to the night and darkness . so is the light of the moon of great use in the night ; but it hath its seasons also . such is the light we have of the glory of god and the lamb in this world. sometimes it is as the light of the sun , which under the gospel is seven fold , as the light of seven days in one , in comparison of the law , isa. . . sometimes as the light of the moon , which giveth relief in the night of temptations and trials . but it is not constant ; we are under a vicissitude of light and darkness , views of christ , and a loss of him . but in heaven the perpetual presence of christ with his saints , makes it always one noon of light and glory . . this vision is not in the least liable unto any weaknings from internal defects , nor any assaults from temptations , as is the sight of faith in this life . no doubts or fears , no disturbing darts or injections shall there have any place . there shall no habit , no quality , no inclination or disposition remain in our souls , but what shall eternally lead us unto the contemplation of the glory of christ , with delight and complacency . nor will there be any defect in the gracious powers of our souls , as unto a perpetual exercise of them ; and as unto all other opposing enemies , we shall be in a perpetual triumph over them , cor. . , , . the mouth of iniquity shall be stopped for ever , and the voice of the self avenger shall be heard no more . wherefore the vision which we shall have in heaven of the glory of christ , is serene ; always the same , always new and indeficient , wherein nothing can disturb the mind in the most perfect operations of a blessed life . and when all the faculties of the soul can without any internal weakness or external hindrances exercise their most perfect operations on the most perfect object ; therein lies all the blessedness which our nature is capable of . wherefore , whenever in this life we attain any comfortable refreshing view of the glory of christ , by the exercise of faith on the revelation of it , with a sense of our interest therein , we cannot but long after , and desire to come unto this more perfect abiding , invariable aspect of it . chap. xiv . other differences between our beholding the glory of christ by faith in this world , and by sight in heaven . among the many other differences which might be insisted on ( altho the greatest of them are unto us at present absolutely incomprehensible , and so not to be enquired into ) i shall name two only , and so put a close to this discourse . . in the view which we have here of the glory of christ by faith , we gather things as it were one by one , in several parts and parcels out of the scripture , and comparing them together in our minds , they become the object of our present sight , which is our spiritual comprehension of the things themselves . we have no proposal of the glory of christ unto us by vision or illustrious appearance of his person , as isaiah had of old , chap. . , , , . or as john had in the revelation , chap. . vers . , , , . we need it not , it would be of no advantage unto us . for as unto the assurance of our faith , we have a word of prophesie more useful unto us , than a voice from heaven , pet. . , , . and of those who received such visions , tho of eminent use unto the church ; yet as unto themselves , one of them cryed out , wo is me , i am undone ; and the other fell as dead at his feet . we are not able in this life to bear such glorious representations of him , unto our edification . and as we have no such external proposals of his glory unto us in visions , so neither have we any new revelations of him , by immediate inspiration . we can see nothing of it , know nothing of it , but what is proposed unto us in the scripture , and that as it is proposed . nor doth the scripture it self in any one place , make an entire proposal of the glory of christ , with all that belongs unto it ; nor is it capable of so doing ; nor can there be any such representation of it , unto our capacity on this side heaven . if all the light of the heavenly luminaries had been contracted into one , it would have been destructive , not useful to our sight ; but being by divine wisdom distributed into sun , moon and stars , each giving out his own proportion , it is suited to declare the glory of god , and to enlighten the world : so if the whole revelation of the glory of christ , and all that belongs unto it , had been committed into one series and contexture of words , it would have overwhelmed our minds , rather than enlightned us . wherefore god hath distributed the light of it through the whole firmament of the books of the old and new testament , whence it communicates it self , by various parts and degrees unto the proper use of the church . in one place we have a description of his person , and the glory of it ; sometimes in words plain and proper , and sometimes in great variety of allegories , conveying an heavenly sense of things unto the minds of them that do believe ; in others of his love and condescention in his office , and his glory therein . his humiliation , exaltation and power , are in like manner in sundry places represented unto us . and as one star differeth from another in glory ; so it was one way , whereby god represented the glory of christ , in types and shadows under the old testament , and another wherein it is declared in the new. illustrious testimonies upon all these things are planted up and down in the scripture , which we may collect as choice flowers in the paradise of god , for the object of our faith and sight thereby . so the spouse in the canticles considered every part of the person and grace of christ distinctly by it self , and from them all , concludes that he is altogether lovely , chap. . , , , , , , . so ought we to do in our study of the scripture , to find out the revelation of the glory of christ , which is made therein , as did the prophets of old , as unto what they themselves received by immediate inspiration . they searched diligently what the spirit of christ which was in them did signifie , when it testified-before hand the sufferings of christ , and the glory which should ensue , pet. . , . but this seeing of christ by parts in the revelation of him , is one cause why we see him here but in part . some suppose that by chopping and painting , and gilding , they can make an image of christ that shall perfectly represent him to their sences and carnal affections from head to foot . but they feed on ashes , and have a lie in their right hand , jesus christ is evidently crucified before our eyes in the scripture , gal. . . so also is he evidently exalted , and glorified therein . and it is the wisdom of faith to gather into one , those parcelled descriptions that are given of him , that they may be the object of its view and contemplation . in the vision which we shall have above , the whole glory of christ will be at once and always represented unto us ; and we shall be enabled in one act of the light of glory to comprehend it . here indeed we are at a loss ; our minds and understandings fail us in their contemplations . it will not yet enter into our hearts to conceive what is the beauty , what is the glory of this compleat representation of christ unto us . to have at once all the glory of what he is , what he was in his outward state and condition , what he did and suffered , what he is exalted unto , his love and condescention , his mystical union with the church , and the communication of himself unto it , with the recapitulation of all things in him ; and the glory of god , even the father , in his wisdom , righteousness , grace , love , goodness , power , shining forth eternally in him , in what he is , hath done , and doth , all presented unto us in one view , all comprehended by us at once , is that which at present we cannot conceive . we can long for it , pant after it , and have some foretasts of it ; namely of that state and season , wherein our whole souls in all their powers and faculties , shall constantly , inseparably , eternally cleave by love unto whole christ in the sight of the glory of his person and grace , until they are watered , dissolved and inebriated in the waters of life , and the rivers of pleasure that are above for evermore . so must we speak of the things which we admire , which we adore , which we love , which we long for , which we have some foretasts of in sweetness ineffable , which yet we cannot comprehend . these are some few of those things whence ariseth the difference between that view which we have here of the glory of christ , and that which is reserved for heaven ; namely , such as are taken from the difference between the means or instruments of the one and the other , faith and sight . in the last place , the great difference between them , consists in , and is manifested by their effects . hereof i shall give some few instances , and close this discourse . . the vision which we shall have of the glory of christ in heaven , and of the glory of the immense god in him , is perfectly and absolutely transforming . it doth change us wholly into the image of christ. when we shall see him , we shall be as he is , we shall be like him , because we shall see him , joh. . . but although the closing , perfecting act of this transformation be an act of sight , or the sight of glory ; yet there are many things towards it , or degrees in it , which we may here take notice of in our way . . the soul upon its departure from the body , is immediately freed fom all the weakness , disability , darkness , uncertainties and fears , which were impressed on it from the flesh ; wherewith it was in the strictest union . the image of the first adam as fallen , is then abolished . yea , it is not only freed from all irregular sinful distempers cleaving to our nature as corrupted , but from all those sinless grievances and infirmities which belong unto the original constitution of it . this necessarily ensues on the dissolution of the person in order unto a blessed state. the first entrance by mortality into immortallity , is a step towards glory . the ease which a blessed soul finds in a deliverance from this encumbrance , is a door of entrance into eternal rest. such a change is made in that , which in it self is the center of all evil , namely death , that it is made a means of freeing us from all the remainders of what is evil . for this doth not follow absolutely on the nature of the thing it self . a meer dissolution of our natures can bring no advantage with it , especially as it is a part of the curse . but it is from the sanctification of it by the death of christ. hereby that which was gods ordinance for the infliction of judgment , becomes an effectual means for the communication of mercy , cor. . . chap. . . it is by vertue of the death of christ alone , that the souls of believers are freed by death from all impressions of sin , infirmity and evils , which they have had from the flesh , which were their burden , under which they groaned all their days . no man knows in any measure the excellency of this priviledge , and the dawnings of glory which are in it , who hath not been wearied , and even worn out , through long conflicting with the body of death . the soul hereon being freed from all annoyances , all impressions from the flesh , is expedite and enlarged unto the exercise of all its gracious faculties , as we shall see immediately . with wicked men it is not so . death unto them is a curse ; and the curse is the means of the conveyance of all evil , and not deliverance from any . wherein they have been warmed and refreshed by the influences of the flesh , they shall be deprived of it . but their souls in their separate state , are perpetually harrased with the disquieting passions which have been impressed on their minds by their corrupt fleshly lusts. in vain do such persons look for relief by death . if there be any thing remaining of present good and usefulness to them , they shall be deprived of it . and their freedom for a season from bodily pains , will no way lie in the ballance against that confluence of evils which death will let in upon them . . the spirits of just men being freed by death from the clog of the flesh , not yet refined ; all the faculties of their souls , and all the graces in them , as faith , love and delight , are immediately set at liberty , enabled constantly to exercise themselves on god in christ. the end for which they were created , for which our nature was endowed with them , was , that we might adhere unto god by them , and come unto the enjoyment of him . being now freed wholly from all that impotency , perversness , and disability unto this end , with all the effects of them , which came upon them by the fall ; they are carried with a full stream towards god , cleaving unto him with the most intense embraces . and all their actings towards god , shall be natural , with facility , joy , delight and complacency . we know not yet the excellency of the operations of our souls in divine things , when disburdened of their present weight of their flesh. and this is a second step towards the consummation of glory . for , in the resurrection of the body , upon its full redemption , it shall be so purified , sanctified , glorified , as to give no obstruction unto the soul in its operations , but be a blessed organ for its highest and most spiritual actings . the body shall never more be a trouble , a burthen unto the soul , but an assistant in its operations , and participant of its blessedness . our eyes were made to see our redeemer , and our other sences to receive impressions from him , according unto their capacity . as the bodies of wicked men shall be restored unto them to encrease and compleat their misery in their sufferings ; so shall the bodies of the just be restored unto them , to heighten and consummate their blessedness . . these things are preparatory unto glory . the compleat communication of it , is by the infusion of a new heavenly light into the mind , enabling us to see the lord christ as he is . the soul shall not be brought into the immediate presence of christ without a new power to behold him , and the immediate representation of his glory . faith now doth cease as unto the manner of its operation in this life , whilst we are absent from christ. this light of glory succeeds into its room , fitted for that state and all the ends of it , as faith is for that which is present . and , . in the first operation of this light of glory , believers shall so behold the glory of christ , and the glory of god in him , as that therewith , and thereby they shall be immediately and universally changed into his likeness . they shall be as he is , when they shall see him as he is . there is no growth in glory , as unto parts , there may be as unto degrees . additions may be outwardly made unto what is at first received , as by the resurrection of the body ; but the internal light of glory , and its transforming efficacy is capable of no degrees , though new revelations may be made unto it , unto eternity . for the infinite fountain of life , and light , and goodness , can never be fathomed , much less exhausted . and what god spake on the entrance of sin , by the way of contempt and reproach , behold the man is become like one of us , upbraiding him with what he had foolishly designed ; on the accomplishment of the work of his gace , he says in love and infinite goodness , man is become like one of us , in the perfect restoration of our image in him . this is the first effect of the light of glory . faith also in beholding the glory of christ in this life , is accompanied with a transforming efficacy , as the apostle expresly declares , cor. . . it is the principle from whence , and the instrumental cause whereby all spiritual change is wrought in us in this life ; but the work of it is imperfect ; first because it is gradual , and then because it is partial . . as unto the manner of its operation , it is gradual , and doth not at once transform us into the image of christ. yea , the degrees of its progress therein , are unto us for the most part imperceptible . it requires much spiritual wisdom and observation to obtain an experience of them in our own souls . the inward man is renewed day by day , whilst we behold these invisible things , cor. . , , . but how ? even as the outward man decays by age , which is by insensible degrees and alterations . such is the transformation which we have by faith in its present view of the glory of christ. and according to our experience of its efficacy herein , is our evidence of its truth and realty in the beholding of him . no man can have the least ground of assurance that he hath seen christ and his glory by faith , without some effects of it in changing him into his likeness . for as on the touch of his garment by the woman in the gospel , vertue went out from him to heal her infirmity : so upon this view of faith , an influence of transforming power will proceed from christ unto the soul. . as unto the event it is but partial . it doth not bring this work unto perfection . the change wrought by it , is indeed great and glorious ; or as the apostle speaks , it is from glory to glory , in a progress of glorious grace : but absolute perfection is reserved for vision . as unto divine worship , perfection was not by the law. it did many things preparatory unto the revelation of the will of god concerning it ; but it made nothing perfect : so absolute perfection in holiness , and the restoration of the image of god , is not by the gospel , is not by faith ; however it gives us many preparatory degrees unto it , as the apostle fully declares , phil. . , , , , . secondly , vision is beatifical , as it is commonly called , and that not amiss . it gives perfect rest and blessedness unto them in whom it is . this may be a little opened in the ensuing observations . . there are continual operations of god in christ , in the souls of them that are glorified , and communications from him unto them . for all creatures must eternally live even in heaven , in dependance on him who is the eternal fountain of being , life , goodness and blessedness unto all . as we cannot subsist one moment in our beings , lives , souls , bodies , the inward or outward man , without the continual actings of divine power in us , and towards us ; so in the glorified state our all shall depend eternally on divine power and goodness , communicating themselves unto us , for all the ends of our blessed subsistance in heaven . . what is the way and manner of these communications , we cannot comprehend . we cannot indeed fully understand the nature and way of his spiritual communications unto us in this life . we know these things by their signs , their outward means , and principally by the effects they produce in the real change of our natures . but in themselves we see but little of them . the wind bloweth where it listeth , and we hear the sound thereof , but we know not whence it cometh , and whither it goeth ; so is every one that is born of the spirit , joh. . . all gods real operations in heaven and earth are incomprehensible , as being acts of infinite power , and we cannot search them out unto perfection . . all communications from the divine being and infinite fulness in heaven unto glorified saints , are in , and through christ jesus , who shall for ever be the medium of communication between god and the church , even in glory . all things being gathered into one head in him , even things in heaven , and things in earth ; that head being in immediate dependence on god , this order shall never be dissolved , ephese . , . cor. . . and on these communications from god through christ depends entirely our continuance in a state of blessedness and glory . we shall no more be self-subsistent in glory , than we are in nature or grace . . the way on our part whereby we shall receive these communications from god by christ , which are the eternal springs of life , peace , joy and blessedness , is this vision , the sight whereof we speak . for as it is expresly assigned thereunto in the scripture ; so whereas it contains the perfect operation of our minds and souls in a perfect state , on the most perfect object , it is the only means of our blessedness . and this is the true cause whence there neither is , nor can be any satiety or weariness in heaven , in the eternal contemplation of the same glory . for not only the object of our sight is absolutely infinite , which can never be searched into the bottom ; yea , is perpetually new unto a finite understanding ; so our subjective blessedness consisting in continual fresh communications from the infinite fulness of the divine nature , derived unto us through vision , is always new , and always will be so to eternity . herein shall all the saints of god drink of the rivers of pleasure that are at his right hand , be satisfied with his likeness , and refresh themselves in the eternal springs of life , light and joy for evermore . this effect that view which we have by faith of the glory of christ in this world , doth not produce . it is sanctifying , not glorifying . the best of saints are far from a perfect or glorified state in this life . and that not only on the account of the outward evils , which in their persons they are exposed unto ; but also of the weakness and imperfection of their inward state in grace . yet we may observe some things unto the honour of faith in them who have received it . as , . in its due exercise on christ , it will give unto the souls of believers some previous participation of future glory , working in them dispositions unto , and preparation for the enjoyment of it . . there is no glory , no peace , no joy , no satisfaction in this world to be compared with what we receive by that weak and imperfect view which we have of the glory of christ by faith. yea , all the joys of the world are a thing of nought in comparison of what we so receive . . it is sufficient to give us such a perception , such a foretaste of future blessedness in the enjoyment of christ , as may continually stir us up to breath and pant after it . but it is not beatifical . other differences of an alike nature between our beholding of the glory of christ in this life by faith , and that vision of it , which is reserved for heaven , might be insisted on ; but i shall proceed no further . there is nothing farther for us to do herein but that now and always we shut up all our meditations concerning it , with the deepest self-abasement out of a sense of our unworthiness and insufficiency to comprehend those things , admiration of that excellent glory which we cannot comprehend , and vehement longings for that season when he shall see him as he is , be ever with him , and know him , even as we are known . finis . notes, typically marginal, from the original text notes for div a -e see joh. . . chap. . , , , . cor. . . col. . . ephes. . , , , , , , . heb. . . god's presence with a people, the spring of their prosperity; with their speciall interest in abiding with him. a sermon, preached to the parliament of the commonwealth of england, scotland, and ireland, at westminster, octob. . . a day of solemn humiliation. / by john owen, d.d. a servant of jesus christ, in the work of the gospel. printed by order of parliament. owen, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing o thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) god's presence with a people, the spring of their prosperity; with their speciall interest in abiding with him. a sermon, preached to the parliament of the commonwealth of england, scotland, and ireland, at westminster, octob. . . a day of solemn humiliation. / by john owen, d.d. a servant of jesus christ, in the work of the gospel. printed by order of parliament. owen, john, - . [ ], , [ ] p. printed by r.n. for philemon stephens, at the gilded lion in pauls church yard., london, : . verso of title page bears order to print; final leaf is an advertisement. annotation on thomason copy: " ber [i.e. october] ". reproduction of the original in the british library. eng bible. -- o.t. -- chronicles, nd xv, -- sermons. sermons, english -- th century. a r (thomason e _ ). civilwar no god's presence with a people, the spring of their prosperity;: with their speciall interest in abiding with him. a sermon, preached to the owen, john c the rate of defects per , words puts this text in the c category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion god's presence with a people , the spring of their prosperity ; with their speciall interest in abiding with him . a sermon , preached to the parliament of the commonwealth of england , scotland and ireland , at westminster , octob. . . a day of solemn humiliation . by john owen , d. d. a servant of jesus christ , in the work of the gospel . printed by order of parliament . london , printed by r. n. for philemon stephens , at the gilded lion in pauls church yard . . friday the . of octob. . ordered by the parliament , that the thanks of this house be given unto dr. owen , dean of christ-church , and vicechancellor of the university of oxon , for his great paines taken in his sermon preached before this house yesterday in magarets church westminster , being a day set apart for solemne fasting and humiliation , and that he be desired to print his sermon ; and that he have the like priviledge in printing thereof , as hath been formerly allowed to others in like cases . and major generall kelsey is desired to give him the thanks of this house accordingly . hen. scobell , clerk of the parliament . to the parliament of the common-wealth of england , scotland , and ireland , with the dominions thereunto belonging . sirs , my hope that some impression may possibly remain upon your hearts and spirits , of , and from the things delivered unto you in the ensuing sermon , make me willing unto the obedience of presenting it unto you , upon your command in this manner . were i not perswaded , that your peace , interest and concernment is expressed therein , and knew not with what simplicity of heart you were minded thereof , i should have chosen on many accounts to have waved this duty . but having now performed what is incumbent on me , to render this service useful , recommending it yet further to the grace of god , i humbly beg that it may not in this return unto you , be looked on as a thing of course and so laid aside , but be reviewed with that intension of spirit which is necessary in duties of this importance ; whereby you may manifest that your command unto this service , was grounded on a sense of some advantage to be made by that performance of it . sundry things i confess that were spoken unto you , are gone beyond my recovery , having had their rise from the present assistance which god was pleased to afford in the management of the worke it self . the sum of what was provided before hand and no otherwise , without the least addition , is here presented unto you , with hearty desires , that the vision of the truth herein considered may be to them that love you , and the accomplishment thereof be found in the middest of you . so prayes your humblest servant in our dear lord jesus : john owen . novemb . a sermon preached to the parliament of england , at their publick fast , held the . of octob. . chron. . . and he went out to meet asa , and said unto him ; heare ye mee asa , and all judah and benjamin , the lord is with you , while ye be with him : and if ye seek him , he will be found of you ; but if ye forsake him , he will forsake you . it will not , i am sure , seem strange to any , that i have taken a text to preach on in a day of humiliation , out of a thanksgiving sermon , such as this discourse of azariah seems to be ; if they shall but consider the suitablenesse of the instruction given therein , to any great and solemn occasion , whether of humiliation , or rejoycing . the words indeed are the summe of all directions that in such cases can be given ; the standard of all rules , and exhortations , wherein any nation , or people in any condition are , or may be concerned , so plainly measuring out our fate and lot , the event , and issue of our affairs , with all the great undertaking of the people of god in this nation , that of themselves i hope they will make some passage to the hearts of them , to whom the inferences from them , shall this day be applyed . in the foregoing chapter , we haue an account of a great victory that asa , and the people of judah fighting in faith , and with prayer obtained against the huge host of the aethiopians , with the abundant spoyles which they took , and carried away thereupon . in their triumphant return to hierusalem , the spirit of god stirs up a prophet to goe out , and meet them , to give them an account of the rise , and cause of their success , and direction for their future deportment under the injoyment of such mercies and deliverances . the lord knows how apt even the best of men , are to forget the spring of their mercies ; how negligent in making suitable returns by a due improvement of the advantages put into their hands , unto the lord of all mercies . therefore are they in all seasons to be minded of their proper interest , and duty ; this is done in my text to asa and judah by oded , and i desire in my sermon , that it may with the same spirit , and the same success , be done by me unto you . the words i intend principally to insist on , having the same thing for substance three times repeated in them , the opening of the first clause with the general tendency of the whole , will suffice as to their exposition , and the grounding of that general proposition which i shall improve . two things are then principally to be inquired into . first , what it is for god to be with any people . secondly , what it is for a people to be , or abide with , god ; and according to the analogie of these two the following assertions of seeking the lord , and forsaking him will be easily understood . for though the words differ in expression , yet they are all of the same way of assertion : they are , hypothetical propositions , or promissory assertions on supposition . if you abide with the lord , he will be with you , if you seek the lord , he will be found of you , if you forsake the lord , he will forsake you : the same matter is trebled for the fuller and surer confirmation of the thing asserted . only whereas the last proposition supposeth a thing possible , namely that they might forsake the lord ; the first supposes a thing present , and therefore it is so expressed , whilst you are with him ; because they had abode with god in their late war and triall . before i enter upon the opening of the words themselves , i cannot pass by the earnest preface of the prophet ; hear ye me o asa : he saw the people upon their success , taken up with many thoughts , thinking of many businesses , full of many contrivances , one imagening one thing , another another ; all of them ( it may be ) how they should use and improve their peace , and success to their advantage , interest , profit , or security . or the princes , and rulers , as it is probable , and usual in such cases might be considering how to carry on their victory , how to make the best advantage of it , in their dealing with neighbour princes , and nations , in making peace or warr . in the midst of these thoughts , the prophet meets them and diverts them with all earnestness , to things quite of another nature , and of unspeakably greater importance and concernment to them . here ye me saith he ; it is not your own counsel nor your own valour , that hath brought about this great work , this mighty victory ; the lord himself hath done it , by his presence with you . it is not of any concernment unto you , what other nations do , or may do , but the presence of god concerns you alone to look after . the great concernment of any people or nation , is to know , that all their prosperity is from the presence of god amongst them , and to attend to that which will give continuance thereunto . you may tire your selves in the imaginations and contrivances of your own hearts , and lay out your thoughts and time about things that will not profit , nor advantage you , this is your interest , this is your concernment : hear ye me asa , and all judah and benjamin . of this proposition afterwards . for the words themselves , the first thing proposed to be inquired into for their explanation is this ; what it is for god to be with a people ? god may be said to be with men , or present with them in sundry respects . first , he may be said to be with them in respect of the omnipresence of his essence ; so he is naturally , and necessarily present with all creatures ; indistant from them , present with them . the ubiquity and immensity of his essence , will not allow that he should be distant from any thing to which he hath given a beeing . the heavens , even the heaven of heavens cannot contain him . kings . . doth he not fill heaven and earth ? is he a god at hand only , and not afar off , as to the ends of the earth ? this presence of god with all things david emphatically declares . psal. . , , , , , . but it is not that , that is here intended : that is universal to all creatures , natural , and necessary , this especial to some , voluntary , and of mercy ; that of nature and essence , this of will and operation . secondly , god may be said to be with one in respect of personal union , so he was with , and only with the man christ jesus . acts . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . god was with him , that is , in personal union ; the humane nature being taken into subsistence with the son of god . thirdly , god is present , or with any in respect of the covenant of grace . he is with them to be their god in covenant , the tenor whereof is , that he will not leave them , nor shall they forsake him , he will be for them , and they shall be for him , and not for another . he is with them for all the ends of mercy , love , kindness , pardon , salvation , that are proposed , and exhibited in it : but neither is this the presence of god here intended , though this be something that flows from it , and does attend it : for , first , that presence of god with his people hath not such a conditional establishment , as this here mentioned : it stands on other terms , and better security than that here proposed ; it hath received an eternal ratification in the bloud of christ ; is founded in the immutable purpose of grace , and is not left to the conditionality here expressed , as we shall see afterwards . secondly , the presence here mentioned , respects the whole body of the people ; all judah and benjamin in their national state , and consideration , unto whom , as such , the effectual covenant of grace was never extended ; for they were not all israel who were of israel . thirdly , the presence here promised respects immediately the peculiar end of blessing the whole people with success in their wars and undertakings ; so the occasion of the words , and the context , with regard to the following discourse do undeniably evince ; it is not then this presence of god only that is intended , though , as it will afterward appear , it is not to be separated from it . fourthly , there is a presence of god in respect of providential dispensations , and this is twofold . first , general ; ordering , disposing , guiding , ruling all things , according to his own wisdome , by his own power , unto his own glory ; thus he is also present with all the world ; he disposes of all the affairs of all the sons of men as he pleaseth ; sets up one and pulls down another : changes times , seasons , kingdoms , bounds of nations , as seems good to him . the help that is given to any he doth it himself . the shields of the earth belong unto god ; he works deliverance in the earth , even among them that knows him not . and the evills , desolations and destruction , that the earth is full of , are but the effects of his wrath and indignation , revealing its self against the ungodliness of men . he is thus present with every person in the world , holds his breath , and all his wayes in his hand ; disposes of his life , death , and all his concernments , as he pleaseth : he is present in all nations , to set them up , pluck them down , alter , turne , change , weaken , establish , strengthen , enlarge their bounds as he sees good ; and the day is comming , when all his works will praise him : neither is this here intended : it is necessary , and belongs to god , as god ; and cannot be promised to any ; it is a branch of gods naturall dominion , that every creature be ruled and disposed of , agreeably to its nature , unto the end whereunto it is appointed . secondly speciall ; attended with peculiar love , favour , good will ; speciall care towards them , with whom he is so present : soe abimelech observed that he was with abraham . gen. . . god is with thee in all that thou doest : with thee , to guide thee , blesse thee , preserve thee , as we shall see afterwards : so he promised to be with joshua , chap. . . and so he was with gideon . judges . . to blesse him in his great undertaking ; and so with jeremie , chap. . . this is fully expressed esa. . , , . i have redeemed thee , i have called thee by thy name , thou art mine : when thou passest thorow the water , i will be with thee , and thorow the rivers , they shall not overflow thee ; and this is the presence of god here intimated ; his presence with the people , as to speciall providentiall dispensations , as is manifest from the whole discourse of the prophet ; and wherein this consists , shall be afterwards at large declared . secondly , what is a peoples abiding with god ? there is a twofold abiding with god . first , in personall obedience , according to the tenor of the covenant , this is not here intended , but supposed : there is no abiding in any thing with god , where there is not an abiding in this thing : yet this , as i said , is not here principally intended , but supposed , something further is intended : for as hath been declared , it is national work , and nationall abiding , that is intended ; so that secondly , there is an abiding with god in nationall administrations : this is a fruit of the other , in those who are called to them ; and that this is principally here intended , is evident , from that use that asa made of this information , and exhortation of the prophet : he did not onely look to his personall walking thereupon ; but also immediately set upon the work of ordering the whole affairs of the kingdom ; so as god might be glorified thereby ; how this may be effected shall at large afterward be declared ; what hath already been spoken may suffice for a foundation of that proposition , which i shall this day insist upon : and it is this . the presence of god with a people in special providential dispensations for their good , depends on their obediential presence with him , in national administrations to his glory : the lord is with you , whilst you are with him . for the explication of this proposition some few things are to be premised . first , the presence of god with his people , as to special grace in the covenant ; and his presence with them , as to special assistance in providence , proceed on very different accounts . first , they have a very different rise : the foundation , and principal law of special grace dispensed in the covenant is this ; that some sinned , and another was punished . so it is laid down expresly isa. . . all we like sheep have gone astray , we have turned every one to his own way , and the lord hath made to meet on him the iniquity of us all cor. . . he was made sin for us , that we might become the righteousness of god in him . gal. . . . a curse for us that the blessing of faithful abraham might come on them that beleeve . pet. . . this is the great and soveraign principle of the covenant of grace , that a commutation should be made of persons , as to punishments , and rewards ; that sinners should be provided of a substitute ; one that should undergoe the punishment due to them , that they might goe free and procure a reward for them who could procure none for themselves . now the supreme , and soveraign law of providential dispensations is utterly divers and alien from this of the covenant of grace . this you have asserted ezek. . . the soul that sinneth it shall die : one shall not bear the iniquity of another : the righteousness of the righteous shall be upon him , and the wickedness of the wicked shall be upon him : take this for a law of universal right and indispensable , extend it to the covenant of grace , and it is absolutely exclusive of the substitution and satisfaction of christ . but it is the ground , rule , and law , of providential dispensations , that god is there treating about ; and vindicating his dealing with any people as to his presence with them , and acting towards them therein ; which is divers , as you see from the foundation of the covenant before mentioned . secondly , as the foundations are divers , so is the rule of their continuance . what is the rule and measure of gods continuance with his people in the covenant of grace ? plainly this ; that he will never forsake them ; and on that account will take care that they shall never forsake him , but abide with him for ever . it is not whilst they do so , and so , he will abide with them , and when they cease so to doe , he will forsake them , as to his foederal and covenant presence : there is not such a sandie foundation left us , of our abiding with god in christ . see the tenor of the covenant , jer. . . chap. . , , . the sum is , that god will be with them , and take care that they alwayes abide with him ; and therefore hath he provided for all interveniences imaginable , that nothing shall violate this union : god lays his unchangableness as the foundation of the covenant , mal. . . and he therein makes us unchangable ; not absolutely so , for we change every moment ; but with respect to the termes and bounds of the covenant ; he hath undertaken , that we shall never leave him . the law of gods presence in respect of providential dispensations , and all special priviledges attending it , is quite of another importance : it is purely conditional , as you may see in my text . the tenor of it is expressed to the height : sam. . . i said indeed that thy house and the house of thy father should walk before me for ever : but now the lord saith , that be farr from me , for them that honour me , i will honour , and they that despise me shall be lightly esteemed . here is no alteration of counsel , or purpose in god : but meerly an explanation of the rule , law , and tenor of providential dispensations ; no interpretation of the covenant of grace ; eli held not the priesthood by that covenant ; but an explication of the tenor of a priviledge given in especial providence . psal. . , . hence is that variety of gods dealings with men mentioned in the scripture which yet are alwayes righteous , according to one or other of these rules , and laws . isa. . . . says god of his people ; thou hast not called upon me , o jacob , but thou hast been weary of me , o israel . thou hast not brought me the small cattel of thy burnt-offerings , neither hast thou honoured me with thy sacrifices : thou hast bought me no sweet cane with money , neither hast thou filled me with the fat of thy sacrifices : but thou hast made me to serve with thy sins , thou hast wearied me with thy iniquities . what then shall be done with this people ? depart from them , destroy them , let them dye ; no , verse . i , even i am he that blotteth out thy transgressions for mine own sake , and will not remember thy sins . so also chap. . ver. . for the iniquity of his covetousness i was wroth , and smote him : i hid me , and was wroth , and he went on frowardly in the way of his heart . surely now god will utterly consume them , root , and branch , as persons incorrigible , and irrecoverable : no , the case is quite otherwise verses , . i have seen his way , and will heal him , i will lead him also and restore comfort to him : i will pity him , pardon him , save , sanctify him , and fill him with consolation . goe now to ezekiel chap. . . when the righteous turns from his righteousness ; what then ? god will heal him and restore comforts unto him , as it was in the places before mentioned . noe , noe ! he shall die ; he shall be cut off : what is the reason of this diversity ? why ! in the first place god speaks of his dealings unto their souls as to his covenant of grace , and all the mercies of it ; in this last , as to his dealing with their persons , and their outward concernments , in the dispensations of his providence . and the not heeding hereof hath made some pronounce inconsiderately , the covenant of grace to be meerely conditional ; because they finde many mercies , and priviledges spoken of under such a notion ; not considering that all those proposals belong to the law of outward providence , and not to the nature of the covenant of promise established in the bloud of christ . and unless this be allowed , nothing can be more contrary to my text , than that promise , and ( such as that ) which we have isa. . . where provision is made for gods abiding with his people notwithstanding all their backslidings , and provocations , which he will so far heal , as that he may not forsake them ; and this is firstly to be observed , that we doe not in the consideration of gods presence and withdrawings , as to providential dispensations , cast any reflection on the stability , and unchangableness of the covenant of grace . david hath fully stated this business sam. . . saith he , although my house be not so with god , yet he hath made with me an everlasting covenant , ordered in all things and sure , for this is all my salvation , and all my desire , although he make it not to grow : david had a promise for the prosperity of his house : he had also an ingagement of the sure mercies of the covenant . the different tenour of these engagements , as to their success and establishment , he gives us this account of . the covenant is absolute and unchangable , that is , ordered in all things and sure : the prosperity of his house depends on another law and rule , that is , subject to aleration . secondly , observe the nature of this dependance of gods presence on our abiding with him : it doth not depend upon it , as the effect upon its proper cause , as though it were procured by it , merited by it ; we enjoy not the least morsel of bread on any such account , much less such eminent priviledges as attend gods special providential presence ; we deserve nothing at the hand of god , and therefore if he should take us in the middest of the choysest obedience , and fill us with the fiercest of miseries , he did us no wrong ; and therefore the lord does so deal sometimes with his ; and that not only with particular persons , as in the case of job , but also with his people in general , as psal , . , , . all this is come upon us , yet have we not forgotten thee , neither have we dealt falsely in thy covenant . our heart is not turned back , neither have our steps declined from thy way . though thou hast sore broken us in the place of dragons , and covered us with the shadow of death . though he requires our duty at our hands , yet he is not tyed to any such present reward . this is all : it ordinarily depends upon it as a consequent upon an antecedent , which allows an interposition of grace , and mercy , as nehemioh . . neverthelesse thou being mercifull forsookest them not ; so elsewhere , that good man prayes remember me for good , and spare me according to the multitude of thy mercies : for the glory of his righteousnesse , and of his wayes in the world , god hath ordered , that his people shall walk with him , when he abides eminently and conspicuously in a speciall manner with them . thirdly , observe , that our abiding with god , even in nationall administrations , is the proper effect of his presence with us in covenant dispensations ; so that all in the issue is of mere mercy , and grace ; though the condition seems to be imposed on us , yet it is from him alone that we have strength for its performance . it is in this , and such like cases , as david said it was with them , at their dedicating their silver , and gold for the building of the temple ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , of thine own , lord have we given unto thee ; we doe but returne him his own , we give him but the fruits of his own grace , and without it , we can make no returne what ever . these things being premis'd , i shall give the proposition some confirmation , and so descend to the due improvement of it . i suppose i need not goe for proof , beyond the observation of the constant tenor of gods proceedings with his people of old . when did he not deale thus with them ? what instance can be given of transgressing this rule ? is the whole story of the nation of the jewes , any thing but the illustration of this proposition ; some ruled well , and sought the lord , and the lord was with them ; and prospered them in all their wayes ; some fell from him , and walked according to their owne imaginations , and the lord cut them short on that account . yea , sometimes the same man , as solomon , asa , uzziah , experienced both these states , and conditions . hath not the state of all nations , since they came into the power of men professing the knowledge of him , been the same ? look on the roman empire , did it not flourish under the hand of men who rul'd with god , and were faithfull with the saints ? is not the present distraction of it under the fury and cruelty of turke and pope , the issue of the violence , unrighteousnesse , idolatry , luxury and persecution of ill governours ? doth not the demonstration of all gods people in the world , the consideration whereof in particular , might be insisted on as the ground and reason of the truth insisted on , require that it should be thus ? leviticus . and almost the whole book of deutronomy , are sermons on this text , and every verse almost in them , would afford a new confirmation of the truth in hand , i shall need rather then to caution from mistakes , then further to confirme the proposition . for this end , take these ensuing observations . first , all outward flourishing , or prosperitie of a people , doth not alwayes argue the speciall presence of god with them . there are sundry things required to make success and prosperitie an evidence of the presence of god . first , that the people themselves prospered , bee his people , his peculiar . how many wicked nations are there in the world , that for a long season , have received blessings ( as it were ) and successe in their undertakings ? is the lord amongst them by his special presence ? not at all : he is using them indeed for his own end , and purposes , to breake others , or fill up the measure of their own iniquities ; that their destruction may be an evident demonstration of his vengeance , and righteous judgements to all the world , but present with them in the sense contended about ; he is not . the case is stated . hab. . . as you may see in those chapters at large . it is the same case with the antichristian , and mahumetan nations in the world at this day : their prosperity is no evidence of gods presence , because themselves are his enemies . other bottomes , reasons , and grounds there are of their successes ; gods owning of them , is none of them . secondly , that the whole worke be good , and have a tendency to gods glory ; wherein they are engaged . davids counsel for the killing of uriah prospered , and took effect , yet was not god with him therein ; the work ingaged in , must be according to his minde : and thirdly , made useful and subservient to his glory : when the hearts of a people can secure themselves in these things , then may they rejoyce in their prosperity , as a pledge of gods presence with them . secondly , even great afflictions , eminent distresses long perplexities , may have a consistency with gods special presence ; though the wheele goes on , yet it may have a cross wheele in it , that may cause rubs and disturbances . the rule of gods acting in his presence , is his own wisdome , and our good in the issue , not our partial self-destroying desires . had the best people in the world , all their own desires , they would be every way ruined . when god is nigh to us he knows what is best for us . security from destroying evils , not trying evils , he gives to them with whom he is . and this is all that i shall offer for the explication , confirmation , and cautioning of the proposition insisted on , what remains further to be opened , will fall in under the uses of it : which now ensue . this special presence of god , being ( as you have heard ) the great and only concernment of any people , the tenure , or condition thereof being our abiding with him , let our first use be to instruct us particularly . first , what this special presence of god is , and wherein it doth consist . secondly , what it is for us to abide with god , so as we may enjoy it . for the full discovery of the first , i shall consider it in that eminent instance , wherein of old he did grant his presence to his people . the bottome of that stupendous undertaking of the israelites in leaving egypt , and journeying through the wilderness into canaan , lay in the promise of this presence of god with them : exod. . , , , on this one consideration , their whole undertaking and affair turned ; to this issue it is put by moses exod. . . if thy presence goe not with us , carry us up not hence . they will not move one step without him ; and with him they care not whither they goe . now this presence of god with them , symbolically did consist in , or rather was represented by , two things : first , the pillar of the cloud , and fire which was with them ordinarily . secondly , the appearance of his glory which they en-joyed on extraordinary occasions . the first , with the first use of it is mentioned exod. . , . and the lord went before them by day in the pillar of a cloud , to lead them in the way , and by night in a pillar of fire to give them light , to goe by day and night : he took not away the pillar of the cloud by day ; nor the pillar of fire by night , from before the people . there is mention here , as if it were of two pillars , one by day , and another by night , but it seems to have been the same pillar with several properties : for chap. . , . the same pillar at the same time , performs both these offices , in respect of several persons ; to some it was on the one side a cloud , and darkness , to others bright , and shining as fire . the pillar of the cloud went from before their face , and stood behinde them ; and it came between the camp of the egyptians , and the camp of israel , and it was a cloud of darknesse to them , and it gave light by night to these . after this when the arke was made , and the tabernacle erected , this cloud , which untill then , went before the camp , came , and covered the tabernacle night and day , as it stood in the midst of the camp , or the congregation ; as a cloud it was by day and as a pillar of fire by night . exod. . , , , , . and there it continued with the people all the while they were in the wilderness . nehem. . . this being the first eminent pledge of the presence of god , with that people , let us consider what was indulged or granted to them thereby . first , they had hereby constant direction in all their journeyings , and undertakings , they were by this pillar directed in their way ; so at large it is expressed numbers . . as also exod. . god by this pledge of his presence , was the beginning of all their rest , and motion : the guide , and directour of all their undertakings : so that they moved , acted , rested , proceeded , according to his will and counsel ; he guided them by his eye , and led them by his counsel . psal. . . sometimes perhaps they would be forward , they would be up , acting , doing , their hearts are full of desires ; and they are impatient of delay . if it be not according to his minde , he will cause a cloud to abide on their tabernacle , or their assemblies and meetings ; a cloud that shall darken them , and distract them in their consultations , that they shall not be able to take one step forward . though their desires be great , their intentions good , yet the cloud shall be upon them , and they shall not know their way . sometimes perhaps they are heavie , fearful , slothful , there is a lion in the way , gyants are in the land , difficulties , and perplexities lie in the way before them in such and such undertakings , they have no heart to them , the way is long , and perilous , better return than go forward . would god now have them pass on , and engage ? the cloud shall break up , and goe before them , they shall see so far on their way , as to goe forth with chearfulness . only observe this ! that when the cloud was taken up , they knew they were to goe on in the way wherein they were , and journeyed accordingly ; yet they know not whither they should goe , nor what would be the end of their journey : and therefore it is said , that when they journeyed the arke went before them to seek out a resting place for them numb. . . it was carried on , to see where the pillar , or cloud of direction would stay , and there they rested where ever it were . when god gives a people so much direction , as that they see it is their duty to go on , and to trust him in so doing , though they see not the end , nor know what their resting place will be , yet it is a pledge of gods presence with them . i suppose in your assembly you have had the cloud taken off , as to your engagements in some undertakings , concerning which you are to trust , that the ark of gods presence , the lord jesus christ , will find you out a resting place , which as yet appears not unto you . what a full experience have we had of this kind of proceeding among us ? in the last assembly of parliament , how many had no less real intentions to be at worke for god , than now ? god saw that it would not be for the advantage of the people that they should proceed : hence the cloud rested on that assembly , that they could not see how to take one step forward . he was still present with us , but it was by a darkning cloud , that we could not journey towards our rest . nor is it the will , or counsel of man , but of god , that is to be looked to in these things . we now hope the cloud is up , and we are journeying towards our rest . the great angel of his presence will find a rest for us in the good providence of god . this then lies in gods special presence , he is with us to give us direction in all our undertakings ; to take away darkness , perplexities , difficulties from our councels , or to cause us to rest and cease from what-ever may come into our hearts , that is not according to his minde ; the lord give us evermore of this his presence . i cannot stay to shew you the several wayes whereby god now communicates direction to a people , how he inclines their hearts insensibly , yet powerfully ; fixes the bent of their spirits effectually , ( their hearts being in his hand as the rivers of water , which he turns as he pleaseth , ) supplys them with reasonings and consultations beyond the verge of their own wisdome , proposes , occasions , invitations , provocations ; gives them spirit and courage , beyond their natural frames , and tempers ; enlarges them in prayer , or shuts them up ; makes walls on the one hand , and open pathes on the other , with innumerable such wayes , and means as in his infinite wisdome he is pleased to make effectual for their guidance . it suffices , that in the use of means , through patience and waiting upon him , they shall be directed to that which is pleasing to him : so is he with them . the second use of this pillar was , to give them protection and defence in all their way . so exod. . , . . this protected them from the egyptians , and from thence god troubled their enemies ; out of the pillar , that is from his especial presence . this use of it is insisted on isa. . . . the cloud that was as smoke by day , and as fire by night ; was also a shadow , a place of refuge , and a covert : in one word : a protection , or a defence . and this is a second thing , which is in gods special presence ; he will protect , or defend them with whom he is so present . he is their dwelling place , psal. . then when in this world they had none ; their refuge in the time of trouble . so isa. . . . . . . promises , and instances to make this good abound ; they are known to all : the time would fail me to insist upon them . i might go over all the causes , means , and wayes of the fears , dangers , ruines of such a people , and shew you how a defence is provided against them all . are their fears from themselves , because of their folly , weaknesse , and division , or from pretended friends , because of their envy and desertion , or from open enemies ; because of their power , cruelty , malice , and revenge , a defence is provided on every account , heat , raine , tempests , stormes , adversitie , prosperitie , all are provided against where god is present . isa. . , . and if any people in the world have experience of this truth , we have it this day . had not the lord been with us , who had not destroyed us ? enemies , friends , abroad , at home , our own follyes , all , any of them had done the worke , had not the lord himself been with us . onely observe , that the presence of god , as to these effects , may sometimes in some perticulars be eclipsed , and the effects themselves , for some season be intangled , though there be not an utter breach between him and his people . how often did the israelites attempt things without his direction ? how often did he breake in upon them to their woe and sorrow ? yet for the maine , he forsooke them not , untill the great work intended by them was accomplished . nehem. . . it is not every intanglement , every disappointment , every defeat , that argues gods departure , as to his speciall presence . it may be good for us sometimes to be in such a condition , and then that desertion that carries into it , is from the presence of god ; we are now grown to that , that if every thing immediately surmount not our imagination , say some , god is gone from them , not because it is so , but because they would have it so , but he is mercifull with whom we have to doe , and will not cast off his people for ever . secondly , the people with whom god was , had the glory of jehovah , as a pledge of his presence with them ; this appeared only at extraordinary seasons , so it did at the giving of the law . exod. . . so also at the setting up of the tabernacle . it differed from the cloud , for when the cloud was upon the tabernacle , the glory of the lord filled it . it appeared again to all the people , levit. . . i shall not now enquire what was this visible representation of the majestie of god , it sufficeth as to the purpose in hand , that when god gives his presence to a people , at extraordinary seasons , he affords them extraordinary manifestations of his glory . so in ezekiels vision of those dreadfull wheeles of providence , the glory of the lord is said to appeare in the temple ; and as his especiall presence departed from the temple , and the citie , so the glory by severall degrees departed also . chap. . . , . chap. . . eminent , and glorious appearances with , and for a people in extraordinary seasons , is then another thing that accompanies gods speciall providentiall presence with them ; when they are at an utter loss in their counsels , at a stand in their motions , disappointed in their undertakings , deserted in their enterprises , pressed on every side above measure ; or called to some extraordinary worke , so that their ordinary direction and protection will not carry them on , nor beare them up ; then will god relieve them by some especiall appearance of his glory . in the mount will the lord be seen . this will give a reliefe , when all is at a losse . and in this lies the most discriminating evidence of speciall providence . glorious appearances in great streights are eminent testimonies of gods regard . could i now insist on some of the instances , that might be given , of this kind of dealing with us in england , in the pursuit of the cause we have in hand , it would make us ashamed of all our unworthinesse , carnall fears , and unbeliefe . this is the second evidence of gods presence . he is with a people to direct them , to protect , to manifest his glory amongst them ; his glory in ballancing the issues of providence one in respect of another ; so that all shall acknowledge that of a truth the lord is amongst them . blessed is the people , that is in such a case ; yea , blessed is the people whose god is the lord . what would you have more ? here is ease of all cares , a remedy for all sores , securitie in the midst of troubles , rest , and peace , and assured dwelling places , though the assyrian should bee in the land . thus you see what is this great concernment of any people : let us now consider the tenure of this blessedness : on what account it is to be obteined , or enjoyed : now this is , our abiding with god ; this then is nextly to be considered , what it is for a people , what it is for you , and us so to abide with god , as that wee may in all our affaires , enjoy his presence in the wayes before described . now something is hereunto previously required : something it consists in . . first , that we may abide with god , this is indispensably required ? that wee may have peace with him in jesus christ . if we are never with him , we cannot abide with him ; no man can abide , where he never comes . the acceptance of our persons , lies at the bottome of the acceptance of our duties . as the speciall presence of god with any , is in , and by christ , and no otherwise : so is our abiding with god , in , and through him . god with us , is the name of christ : our beeing with god , is in him who is our peace . two cannot walke together , unlesse they be so agreed . amos. . . now because this is not to be expected from all the individualls of a nation : yet this thing is to be endeavoured . that the rulers of it be such as have this interest . i do not divest of a share in government , those who have no share in christ , if lawfully called thereunto . but i say , when god gives governours , whom he intends to make a blessing unto a people , they shall be such as are blessed of him in christ . and if ever the government of this nation , in this present constitution , suppose it the most exactly framed , and ballanced , in the severall parts of it , for the furtherance of publick good , be devolved into the hands of men , not interessed in god by christ , though the constitution may be absolutely good , yet the government will not be blessed , and the nation will be ruined : for god and his glory will depart . micah . . , . it is christ that is our peace , even in outward troubles ? they are seven shepherds under him , and eight principall men , accepted with him , that are to be our releife . it is true , for some particular actions , or workes , a wicked man may be anointed particularly ; as jehu , and jeroboam the son of joash : but you have no instance that ever god was with a people to blesse them indeed , in a course of special providence , when wicked men by their own consent were their rulers ; where the vnion and relation , between them and the people is considerable . i confesse unto you , i never think of the state of englnnd , but my heart trembles at this thing ; namely , that those who have , and it is fit should have so great a share in the government of this common-weale , should have their rise from the body of the people , that is darke , and profane , and full of enmitie against the remnant ; did not god over-rule men contrary to their own inward principles , and lusts , how soon would ruine , and desolation breake in upon that hand . and give me leave to say , that god in his soveraigne providence , having called so many at this time to the place of rule , and authoritie , who indeed ( as we beleeve ) love the lord jesus in sincerity , it seems to me , to look as your duty , to consider all wayes and means whereby the power of these nations may be in succeeding seasons , devolved on men of the like spirit and condition . i shall not interpose in that , which by some is so much spoken of ; the reigne of the saints ; i am sure the means used , and attempted by some , to set upon , and to set up such a rule and dominion , have not become sobermen , much lesse saints of christ ; yet this i must say , and in the saying of it , i dare say , heare ye me asa , and all judah , and benjamin ; if ever god cease to call saints , that is , men interessed personally in christ , to places of chief authoritie in this nation , or commit the power of it into other hands ; and when those called to power , cease to exert it in a subserviencie to the kingdome of christ , for the true spirituall advantage of his people , there will be an end of englands glory and happiness . i say , heare ye this all ye people . this i have delivered long ago , and many times in this place , this i say still , and in this perswasion hope to live , and die . the lord guide you in this thing : however we shall live on the good providence of our god , who hath hitherto taken care for us . this then i say , is prerequired , as a qualification of any person , to the performance of this duty of abiding with god . it is the psalmist's advice . psal. . , . let this principle be alwayes owned amongst you : by it , honor christ in the world ; give him the preheminence , it is the fathers will he should have it in all things . expect not the presence of god , but upon this account . beare testimony herein against the world of profane men , who despise these things . seing then it cannot be expected , to have this qualification diffused universally as yet through the body of the people , let the rulers take care , that they be not the cause of gods departure from us . secondly , what is it now for such persons to abide with god ; so as they may expect comfortably the continuance of his presence with them , which is their all , that they need or desire . : i shall name some few things that are signally required thereunto . first , that they enquire of god , aske counsel at his hand , look to him for direction in all their affairs . he is present with them to give them direction ; not to seek for it at his hand , is exceedingly to despise him , it must arise from one of these two apprehensisions , either he cares not for us , or he knows not how to direct us . when he gave direction by the cloud on the tabernacle , the people being reproved for their carnall feares , and unbelief , upon the return of the spies ; some of them would needs instantly into the mountaine , and fight with the canaanites : but sayes the holy ghost , the arke abode in the campe ; they went without gods direction , and prospered accordingly . with what contempt doth god speake of the wisedome , and counsells of the sonnes of men , when they will adhere unto them ? how does he make it his glory to turne all their consultations into folly ? and to make them erre in their wayes , like a drunken man ? how doth he bid them take counsell together , when he intends to destroy them ? what instances may be given of all good and prosperous rulers of old , of their seeking direction from god ? what promises of a successe , and a blessed issue in so doing are there ? the words of my text will suffice , as an instance in every kind . but you will say ; how shall we enquire of god ? the nations had their oracles , whereby they deluded themselves . the people of god had their vrim and thummim , their prophets and oracle . bring hither the ephod , and enquire of god , was the word with them ? but alass ! what is all this to the advantage we have of seeking counsell of god ; and taking direction from him ? we have an high priest alwayes present with us , by whom we may enquire . our high priest is the angel of gods presence , the mighty counsellor , the power , and eternall wisedome of god himself ? and where is he ? he appears in the presence of god for us , in the holy place , not made with hands , having made a new and living way for us to come within the vaile , to enquire of the oracle . what would we have more ? he is our captaine , our leader , our high priest , urim , and thummim , our oracle , our arke , on whom the cloud of direction rests , and abides for ever . would you then be with god ? take direction from him by christ in all your undertakings ; so doe indeed , and not in word , or profession onely . i hope , i need not stay to give you directions , how this duty is to be performed , the vnction will teach it you , and your fellowship , i hope , is with the father , and with his son christ jesus ; onely now take these few words with you . first , captivate all your desires to his glory : set your hearts on nothing , but with this expresse reserve , if it is consistent with , and expedient unto the glory of christ , and his kingdome . be not sick of your owne violent desires , but lay all your aymes and designes at his feet alwayes ; becoming as weaned children before him . secondly , beare before him a reall sense of your owne weakness , and folly both severally , and joyntly , if not directed by him ; that in his pity and compassion , he may relieve you . thirdly , keep your hearts in that integritie , that you may alwayes presse and urge him with his own concernment in all your affaires , this is a thing that none but upright hearts can doe uprightly . fourthly , actually enquire by faith and prayer , what is his will and mind ; doe it severally , and joyntly ; doe it privately , publickly ; doe it every day , and in dayes set apart for that purpose ; he will assuredly be found of you . you know how easie it were to exemplifie all these things , by testimonies , and instances , but time will not permit . if in stead of these things , you beare your selves up on the wings of your own wisedome , and contrivances , ; though you may seem for a season to have attained a faire pitch and flight ; you will be entangled , and brought down in the midst of your course with shame and sorrow ; for the lord will not be with you . secondly , another thing wherein we are to be with god is by trusting in him for protection . o! trust in the lord for ever , for in the lord jehovah , there is everlasting strength . this man made the lord his refuge . he that trusteth in the lord shall be as monnt sion , that shall never be removed . commit your wayes to the lord , roll your burthen on him , stand still and see his salvation . what glorious things are spoken of this trusting to the lord for protection , you all know . it were endless to insist on commands and promises to this purpose ; and to single out one , or two , were but to weaken the cause in hand , seeing hereunto the whole scriptures bear witness . i shall only shew you what it is so to do , in some few particulars . first , it is to strengthen , and encourage your hearts in difficult affairs , a comfortable issue whereof , you cannot on visible causes conjecture , on the account of gods engagement for your good . to omit the instance of asa , jehosaphat , and many others ; take that signal one of david in his great distress at ziglak sam. . you know the story : his habitation was burnt and spoiled , his wives and children captiv'd , his people consulting to stone him , so that he was greatly distressed , the enemy numerous , and without his reach ; all means of relieving his condition and bringing it to a comfortable issue , farr removed ; but what course did he now take ? did he despond ? did he give over ? did he rest on his own counsel and strength , no , saith the holy ghost ; but david encouraged himself in the lord his god . have you any affair that lies before you that is good , and honest , but yet dreadful , difficult , entangled ? your hearts are ready to faint , when ever you think of it ; it is almost beyond your imaginations , to contrive a comfortable issue : in such a season if you will be with god , he will be with you ; if you so trust him as to encourage your hearts on the account of his wisdome , goodness , power ; that he can finde out , and bring about a comfortable glorious end ; this is to trust him for protection . psal. . is this doctrine delivered to the full . secondly , to trust god for protection , is to wait under discouragements , and disappointments for a desired issue , of the affairs we commit to him . he that beleeveth will not make hast . isa. . . this the lord pleads for hab. . , . men will have their desires precisely accomplished this year , this moneth , this week , or they will wait no longer ; these , sayes god are proud men , their hearts are lifted up in them , they trust not me for protection . men love to trust god ( as they profess ) for what they have in their hands , in possession , or what lies in an easie view ; place their desires afarr of , carry their accomplishment behinde the clouds , out of their sight , interpose difficulties , and perplexities , their hearts are instantly sick , they cannot wait for god ; they doe not trust him , nor ever did . would you have the presence of god with you ; learn to wait quietly for the salvation you expect from him . then indeed is he glorified , when he is trusted in a storme ; when he is waited for under long perplexities , and distresses . want of this , ruined the israelites in the wilderness ; their work was long , their difficulties , and intanglements many , they would have had an immediate end of their troubles . what! more difficulties , more hardships , nay then let us chose a captain and go down again into egypt ; we know the worst of that , where this will end we know not . this laid their carkasses in the wilderness , and deprived them of enjoying the good land . thirdly , it is to commit your affairs to the lord with submission to his will , as to their issue , and accomplishment . trust respects protection , but it prescribes not , as to perticular events . it is to commit our affairs to god , with thoughts of his infinite wisdom , soveraignty and goodness ; with resolutions thereupon , that the product of his will , is that which will be good , be best for us , though it should not at all fall in with our present desires . it is true the psalmist sayes , commit your wayes unto the lord , trust also in him , he shall bring it to pass . psalm . . and so he shall and will in all such cases , as that there particularly insisted on by the psalmist , wherein his own glory is particularly engaged . but this prescribs not , as to all cases that we should cry , give me this child or i die . the rule is known ; abide in this frame , and we shall have that we desire , or that which is better for us ; but i must not abide in these things ▪ see psal. . , , . psal. . , , , . and these are some of those wayes wherewith we abide with god , as to our trusting of him in reference to special protection . a third thing i should fix upon is , a peoples vniversal owning of gods concernments in the world . his presence with them is , his owning their concernments , and certainly he expects that they abide with him in the owning of his . gods concernment in the world , is his people as invested with the priviledges purchased for them by christ deut. . . the lords portion is his people . this is that which the lord has perticularly kept to himself . the vineyard that he has chosen out of all the forests of the world ; the handful that he hath taken to himself , his sons , and daughters , his family ; these he expects that you abide by , if you would have him abide by you ; yea it is most certain , as your respect , and regard shall be to them and their interest , as his people ; so will his respect , and regard be to you , and your interest , as the people of this nation . but i have formerly spoken hereof unto you , and therefore , though it be a matter of the greatest importance , i shall not further insist upon it . and these are some of the conditions of gods special presence with you , pleasant conditions , their performance , is your glory , your rest , your blessedness , not your bondage , not your burthen ; not one duty doth god on this account require of you , but it is also your reward . o blessed termes of peace , and agreement . blessed be the great peace-maker , cursed be the breakers of this blessed agreement . is this all indeed that is required , that we may have the special presence of god with us for ever ? o how inexcusable shall we be , if we neglect these termes ? how just will be our ruine ? behold , i have set before you life and death this day . the life , or death of these nations . o choose life , seeing it may be had on such easie , such blessed termes : termes wherein in doing good to others , you will also doe good to your own souls ; you will give peace to the nation , and have peace , and rest in your own souls . look on this presence of god as your main concernment ? this is that which the prophet calls for in the words of the text ; so the psalmist , there are many that say , who will shew us any good ? lord lift thou up the light of thy countenance upon us . psal. . let other men make what enquiries they please , look for good , for rest , for peace in what they best fancy ; acquiesce you in this , that the light of gods countenance , a pledge of his presence with you , is that alone which you are to enquire after . i remember since the beginning of these last wonderful dayes , how often we have thought our selves utterly ruin'd ; if such alterations come , we are undone ; if such men dye , fall off , oppose , there is little hope of the carrying on the work wherein we are ingaged . if such shakings , such divisions befall us , our ruine is at hand ; if we breake with such , and such forraign nations , what hope remaineth : but alass we have found by experience , that our affairs have turned on none of these things ; our prosperity hath been built on none of those principles : such desertions , as we feared , have happened ; such alterations , such divisions have befallen us ; we have been sometime almost reduced to gideons number ; such breaches with forragin nations have ensued ; one party , that was with us have gone off , and asked , what will ye now do ? and then another party hath gone off , and asked us what will ye doe now ? and no sooner do any fall off , but instantly they expect , and foretell destruction to them that do abide ; as though they were god and not man , or as though god were bound to follow them with his presence in all their passions , in all their wandrings . it would i confess be more desirable unto me than life it self , to see all those , at least who stick to the cause of god in its greatest difficulties , and trialls , and then when it ceased to be carried on in the ordinary paths of nations , vnited again in the same common interest ; to see their passions , and prejudices cured , and their persons returned to their former usefulness : but this is that which is the result of all this discourse . it is not this , or that thing , or any thing what ever ; but the presence of god alone with a people , that is their life , their preservation , their protection and prosperitie . if our strength had laine in any thing else in this world , our light had gone out long agoe , and it had departed from us : but hence it is that we are not consumed . now if you are so carefull not to loose these , and these friends , this , and that partie of the nation , not to provoke this , or that people ' causelesly ; oh what weight ought it to have upon your hearts and soules , that you provoke not the lord to depart from you , that you take care for the continuance of his presence with you . this is your life , your safety , your successe , your peace . learn to prize it , value it &c. secondly . whilst you have any pledge of the presence of god with you , be not greatly moved , nor troubled by any difficulties that you may meet withall ; be not moved with any terrour , but sanctifie the lord of hosts in your hearts , and make him your dread , and your feare , and he shall be a refuge , and a hiding place unto you . some pretend to visions of god , and they prophesie your ruine , and destruction ; yea , they have limited times thereof , to the shame of their prognostications : some are full of revenge , and they threaten your ruine , and talke what a catholike interest is complicating , and rising up against you : some are troubled at your proceedings , that they are not in such equall paths as might be desired ; as though that were a worke , and way of yesterday ; as though we had not been turned , and driven out of old tracks , and pathes , above ten yeare agoe , and as though the old pathes were not so worn to the interest of a profane multitude , that it is yet impossible to keep the burthen upright in them , whose guidance you are intrusted with . some say you will never be able to goe through with the charge of your undertakings ? as though god had never said , the gold and silver is mine . should these things busie , or distract you ; doth the issue of the business in hand , depend on the thoughts of these men ? will the end be according to their contrivances ? have these things indeed any influence at all into the determination of this controversie ? will not this one consideration guide your hearts , and spirits , when all these waves roll all together upon you ? yea but the whole of this affair must be ordered , and will fall out according as the presence of god is with us , or otherwise . if god be with us , who shall be against us ? how may you on this account , triumph against all oppositions whatsoever . thirdly , fix then your thoughts on the things which lye in a tendancy towards the confirming of gods special providential presence with you ; you have heard of the tenure of it , the means whereby it is procured , and retained . these things i have spoken to in general before ; besides your own dependance on god , and comportment with his providence , the things incumbent on you , are such as respect either persons , or things . first , for persons ! it is that which i have minded you of before , and which i shall doe , whilst i have life , and opportunity to speak to you or any concerned in the government of this nation , in publick or private , because i know it is your life , your peace , your duty ; and that is , that the end , and aime of all your consultations be the protection , encouragement , liberty , of the seed of jacob , the remnant , the hidden people ! those whom god hath owned , accepted , blessed , given his presence unto , and amongst them . i plead not for their exaltation , promotion , preferment , i know not what ! but charge it as your duty to take care , that this be not troden under foot , nor swallowed up , nor exposed to the rage , and contempt of the man of the earth ; it is not this or that party of them that i speak of , but the generation of them that seek the face of god , whose cause alone it is , and not of any other men , or frame of things , that is through the mighty power of god triumphant in these nations . they are to god as the apple of his eye , and let their safety be so also to you ; and you will not faile of the presence of god . secondly , for things , they are either the things of god , or men ; of each a word . first for the things of god , or the publick profession of religion in the land , my time is too far spent for me to enter into a serious discourse on the subject : somethings have of late been done , which when envie , and anger , and disappointment shall cease to operate , the whole people of god in this nation will have cause to rejoyce in . let it not be thought amiss , if i minde you of one part of the nation in especial , the example of the saints allow us a special regard to those of our own nation , our kinsfolks in the flesh . it is for wales i speak , where the unhappiness of almost all men running into extremes hath disadvantaged the advancement of the gospel , and the progress of it , when we had great ground , for the expectation of better things . some are still zealous of the traditions of their fathers , and nothing almost will satisfie them , but their old road of beggarly readers in every parish : others again , perhaps out of a good zeal , have hurried the people with violence beyond their principles , and sometimes it may be beyond the truth ; and as jacob said ; over driving the cattel , and young ones , have almost destroyed the whole flock ; between complaints on one side , and the other , i fear between misguided zeal , and formality , the whole worke is almost cast to the ground , the business of zion , as such , is scarce by any cared for . the good lord guide you to somewhat for its relief , that those who are godly may be encouraged : and those that need instruction may not be neglected . secondly , the things of man , or righteous administrations of justice in things relating to this present pilgrimage . these wheels also are you to set going . many particulars lie before you ; more will present themselves , troublesome times have allwayes produced good laws ; your wisdome will be to provide for good execution , that not only the generations to come , but the present , may eat of the fruit of your labours and travel . the end . a catalogue of the other books published by dr. owen , and sold by philemon stephens , at the gilded lion in pauls church yard . . a display of the errors of the arminians , concerning the old pelagian idoll free-will , the new goddesse contingency , &c. in chapters , . . salus electorum sanguis jesu . a treatise of the redemption and reconciliation that is in the blood of christ , with the merit thereof , and the satisfaction wrought therby ; wherein the whole controversie of universall redemption is fully discussed , in foure bookes , with an appendix upon occasion of a late book published by mr. joshua sprigge . . the duty of pastors and people distinguished , touching the means to be used by the people ( distinct from church officers ) for encreasing of divine knowledge . . eshcol , or rules of direction , for the walking of the saints in fellowship , according to the order of the gospel . . a fast sermon to the parliament . aprill . . on acts . . a vision appeared , &c with an appendix touching church government , with an essay for practice thereof ( in the countrey ) also of tolerarion , and petitions about these things . . eben ezer , being an exposition on the first ten verses of the third chapter of the prophesie of habbakkuk , in two sermons , one at colchester , the other at rumford , in memoriall of the deliverance of essex countie and committee . . . a fast sermon to the parliament , jan. . on jer. . , . let them return to thee , but return not thou unto them . with a discourse about toleration , and the duty of the civil magistrate about religion . . a fast sermon to the parliament . april . . . on heb. . . and this word , yet once more , signifieth the removing of those things , &c. . the glory of the church in its relation to christ , in two sermons , one at barwick , the other at edenbrough , on esay . . for mine house shall be called an house of prayer for all people . . the labouring saints dismission to rest . a sermon at the funerall of h. ireton , lord deputy of ireland , on daniel . . . but goe thou thy way , till the end be : for thou shalt rest , and stand in the lot at the end &c. . a thanksgiving sermon to the parliament , octob. . for the victory at worcester , on ezeck . . and all the trees of the field shall know , &c. . a fast sermon to the parl. octob. . . on daniel . . i daniel was grieved in my spirit , &c. . a sermon preached at the opening of the parliament , septem. . , on esay . . . ▪ diatriba de justitiâ divina ▪ the doctrine of the saints perseverance , vindicated in a full answer to the discourse of mr. john goodwin , against that doctrine in his book , entitled redemption redeemed . a treatise of the true nature of schisme , with reference to the present differences in religion . . a treatise of mortification of sinne in sinners , resolving cases of of conscience there unto belonging socinianisme examined in the confutation of mr. biddles , and the racovian catechisme , . a review of the annotations of h. grotius , in reference to the doctrine of the deity and saitisfaction of christ , in answer to dr. hammond . a commentary on the small prophets , by mr. john trap . a practical exposition on these psalm . viz. the , . . , by mr. thomas pierson . tho. campanella , his treatise , shewing by what means the king of spain may attain to an universal monarchy . published in english in regard much of his advice is already accomplished concerning england , france and holland . tythes too hot to be touched , a treatise shewing tythes to be neither jewish , popish , nor inconvenient , but due by the law of nature , scripture , and reason , by sir h. spelman knight , with the same authors treatise de non temerandis ecclesiis ; against violating the rights due unto churches . mr. george herberts poems reprinted , with an alphabeticall table , together wath the synagogue , being divine poems , in imitation of mr. herberts poems . paralipomena , orthographiae , etymologiae , prosodiae unà cùm scholiis ad canones de genere substantivorum , de anomalis praeteritis & supinis verborum , syntaxi carminum ratione et figuris collecta ex optimis autoribus in quatuor libris per johan . danesij ▪ tho. gatakeri , tetragrammaton de nomine jehovah , dissertatio quâ vocis jehovah apud nostros receptae usus defenditur , et à quorundam cav●llationibus iniquis pariter atque manibus vindicatur . magnetis reductorium theologicum , tropologicum , in quo ejus novus , verus & supremus usus indicatur per . s. ward . the christians conflict , shewing the difficulties and duties of a christian souldier in his warfare , with the armour and graces necessary thereto ; as also a discussion of the case of usury and depopulation , with the errors of the antinomians . together with a treatise of the society of saints , and christian fellowship . by tho. bentham . the holy life , and happy death of j bruen , ●f bruen stapleford in cheshire esq exhibiting variety of memorable passages , usefull for all sorts of people , as a path way to piety and charit , by w. hind . notes, typically marginal, from the original text notes for div a e- . obs. . . . . . . . . . . . . ob. . . . . . . . . . . use . . . . . . . . . . . . . . . . . . use . . . . . . . the humble proposals of mr. owen, mr. tho. goodwin, mr. nye, mr. sympson, and other ministers, who presented the petition to the parliament, and other persons, febr. . under debate by a committee this . of march, . for the furtherance and propagation of the gospel in this nation. wherein they having had equall respects to all persons fearing god, though of differing judgements, doe hope also that they will tend to union and peace. with additionall propositions humbly tendred to the committee for propagating the gospel, as easie and speedy means for supply of all parishes in england with able, godly, and orthodox ministers. for, setling of right constituted churches, and for preventing persons of corrupt judgements, from publishing dangerous errours, and blasphemies in assemblies and meetings, by other godly persons, ministers, and others. this text is an enriched version of the tcp digital transcription a of text in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing o thomason e _ this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ a]) the humble proposals of mr. owen, mr. tho. goodwin, mr. nye, mr. sympson, and other ministers, who presented the petition to the parliament, and other persons, febr. . under debate by a committee this . of march, . for the furtherance and propagation of the gospel in this nation. wherein they having had equall respects to all persons fearing god, though of differing judgements, doe hope also that they will tend to union and peace. with additionall propositions humbly tendred to the committee for propagating the gospel, as easie and speedy means for supply of all parishes in england with able, godly, and orthodox ministers. for, setling of right constituted churches, and for preventing persons of corrupt judgements, from publishing dangerous errours, and blasphemies in assemblies and meetings, by other godly persons, ministers, and others. owen, john, - . [ ], p. for robert ibbitson, printed at london : . annotation on thomason copy: "march ". reproduction of the original in the british library. eng church of england -- clergy -- rating of -- early works to . a (thomason e _ ). civilwar no the humble proposals of mr. owen, mr. tho. goodwin, mr. nye, mr. sympson, and other ministers,: who presented the petition to the parliamen owen, john d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - emma (leeson) huber sampled and proofread - emma (leeson) huber text and markup reviewed and edited - pfs batch review (qc) and xml conversion the humble proposals of mr. owen , mr. tho. goodwin , mr. nye , mr. sympson , and other ministers , who presented the petition to the parliament , and other persons , febr. . under debate by a committee this . of march , . for the furtherance and propagation of the gospel in this nation . wherein they having had equall respects to all persons fearing god , though of differing judgements , doe hope also that they will tend to union and peace . with additionall propositions humbly tendred to the committee for propagating the gospel , as easie and speedy means for supply of all parishes in england with able , godly , and orthodox ministers . for , setling of right constituted churches , and for preventing persons of corrupt judgements , from publishing dangerous errours , and blasphemies in assemblies and meetings , by other godly persons , ministers , and others . printed at london for robert ibbitson . . propositions humbly tendred to the committee for propagating the gospel , as easie and speedy meanes for supply of all parishes in england , with able , godly , and orthodox ministers ; for setling of right constituted churches , and for preventing persons of corrupt judgements , from publishing dangerous errours and blasphemies in assemblies and meetings by other godly persons , ministers , and others . i. for supply of all parishes in england with able , godly , and orthodox ministers , it is humbly propounded : . that the sheriffe of each county , do speedily give account to this , or some other committee of every respective parish within the said county that hath no minister , and what maintenance each of the said vacant parishes have belonging to them . . that each of the said sheriffes doe also certifie to the commitee the names of such ministers as have no livings , that , reside in each county , and that so many of them as shall bee found able , godly , and orthodox , be placed in such vacant parishes as by the said committee shall be thought fit . . that for the further supply of those parishes who shall yet want ministers , the propositions from mr. owen , and the rest of those reverend ministers be proceeded in . ii. for setling of right constituted churches , it is humbly propounded : . that all present churches that are gathered , and others , so soon as they shall be gathered , do signifie to the committee of the universities , or elsewhere , whom they have chosen , or shall choose for their pastor ; and that such , and only such , be declared right constituted churches , whose pastor shall be approved by the said committee to be able , godly , and orthodox . . that when any of the said pastors dye , or leave them to take up some other call or imployment , they choose and present another pastor within six months , and to have one setled with them within twelve months , by approbation from the said committee , or to dissolve or disperse themselves into other churches . . that the committee for the universities , or where shall be appointed , keep a catalogue of all right constituted churches in all parts of england , and the pastors names . iii. for preventing persons of corrupt judgements , from publishing dangerous errours and blasphemies in assemblies and meetings , it is humbly propounded : . that every pastor of each right constituted church , give under his hand a testimony to every individuall member in fellowship with him , that shall be approved by the church to be orthodox , and himselfe judged to be able to speake in assembles and meetings . . that none presume under a penalty to speake in any assembly , or meetings , but ministers of the word , members of churches , with such approbation as aforesaid , or which shall freely be permitted by those whose proper place it is to speake in the said assemblies and meetings , except onely upon liberty granted to propound , or desire their opinions , and acquiesse without replies , or disturbance by disputes except it be meetings purposely for disputes . . that where assemblies or meetings of people be kept up , some person or persons , undertake to speak and mannage the same , who are either ministers of the word , have emission from some right constituted church , or certificate from two or more , able , godly , and orthodox ministers of their sufficiency to speake , and soundnesse in the faith , except masters to their families , or school-masters to their schollers , or others , to such as by their callings fall under their government and charge . the humble proposals of mr. owen , mr. tho. goodwin , mr. nye , mr. simpson , and other ministers , who presented the petition to the parliament , and other persons , febr. . for the furtherance and propagation of the gospel in this nation ; wherein they having had equall respect to all persons fearing god , though of differing judgements , doe hope also that they will tend to union and peace . . that persons of godlinesse and gifts , in the universities and elsewhere , though not ordained , may be admitted to preach the gospell , being approved when they are called thereunto . that no person shall be admitted to trial and approbation , unlesse he bring a testimoniall of his piety , and soundnesse in the faith , under the hands of six godly ministers and christians , gathered together for that end and purpose , unto whom he is personally knowne ; of which number two at the least to be ministers . that a certaine number of persons , ministers , and others of eminency , and known ability and godlinesse , be appointed to sit in every county , to examine , judge , and approve all such persons , as being to preach the gospel , have received testimony as above . and in case there shall not be found a competent number of such persons in the same county , that others of one or more neighbour counties be adjoyned to them . that care be taken for the removing the residue of the ministers who are ignorant , scandalous , non-resident , or disturbers of the publick peace ; and of all school-masters who shall be found popish , scandalous , or dis-affected to the government of the common-wealth . that to this end a number of persons , ministers and others of eminent piety , zeale , faithfulnesse , ability and prudence , be appointed by authority of parliament to goe through the nation , to enquire after , examine , judge of , and eject all such persons as shall be found unfit for the ministery , or teaching of schooles , being such as above described . that for the expediting this work , these persons may be assigned in severall companies , or committees , to the six circuits of the nation , to reside in each of the counties for such a convenient space of time as shall be requisite , untill the worke be done ; and alling to their assistance in their respective circuits , such godly and able ministers , and others , in each of the counties where they shall reside , to assist them in this worke , as they shall thinke fit . that these persons so sent and commissioned , may be impower'd , before they shall depart out of each county , to returne , and to represent unto the parliament the names of fit and sufficient persons , ministers , and others to be appointed and approved of , such as shall be called to preach the gospel in such counties , and in the meane time , the persons so commissioned as aforesaid , shall have power while they reside in each county , to examine , judge , and approve of such persons , as having a call to preach the gospell in such counties , shall upon such testimoniall as aforesaid , offer themselves to such examination . that it be proposed , that the parliament be pleased to take some speedy and effectuall course , either by impowering the persons in the severall counties to be appointed for triall and approbation of such persons as shall be called to preach the gospel there , or in such other way as they shall think fit , for the uniting and dividing of parishes in the severall counties and cities within this common-wealth , in reference to the preaching of the gospel there ; saving the civill rights and priviledges of each parish . that all ministers so sent forth and established , be enjoyned and required to attend the solemne worship of god , in prayer , reading , and preaching t the word , catechizing , and expounding the scriptures , as occasion shall require , visiting the sicke , and instructing from house to house , residing amongst the people to whom they are sent , and using all care and diligence by all wayes and meanes to win soules unto christ . . that it is desired , that no persous be required to receive the sacrament , further then their light shall lead them unto . nor no person sent forth to preach , and already placed , or which shall be placed in any parish within this nation , be compelled to administer the sacrament to any , but such as he shall approve of , as fit for the same . . that a law may be provided , that all persons whatsoever within this nation be required to attend the publike preaching of the gospel every lords day , in places commonly allowed , and usually called churches , except such persons as through scruple of conscience do abstain from those assemblies . . that whereas divers persons are unsatisfied to come to the publike places of hearing the word , upon this account , that those places were dedicated and consecrated : that the parliament will be pleased to declare , that such places are made use of , and continued , only for the better conveniency of persons meeting for the publike worship of god , and upon no other consideration . . that all persons dissenting from the doctrine and way of worship owned by the state , or consenting thereunto , and yet not having advantage or opportunity of some of the publike meeting-places commonly called churches , be required to meet ( if they have any constant meetings ) in places publikely known , and to give notice to some magistrate of such their place of ordinary meetings . . that this honourable committee be desired to propose to the parliament , that such who do not receive , but oppose those principles of christian religion , without acknowledgement whereof the scriptures do clearly and plainly affirm that salvation is not to be obtained , as those formerly complained of by the ministers ; may not be suffered to preach or promulgate any thing in opposition unto such principles . . and further , that the parliament be humbly desired to take some speedy and effectuall course for the utter suppressing of that abominable cheat of judiciall astrology , whereby the minds of multitudes are corrupted , and turned aside from depending upon the providence of god , to put their trust in the lyes of men , and delusions of sathan . finis . numb. the dutch spy . faithfully communicating , the most remarkable and choice intelligence from the states-general of the united provinces ; with their design now on foot , both by sea and land ; and the proceedings of their great navie , commanded by the lord high-admiral vantrump . as also , the warlike preparations of forein princes , in relation to the parliament , army , and common-wealth of england . containing these ensuing occurrences , viz. a great victory obtained by prince rupert , at sea , against the spaniards ; the taking of his golden fleet ; his advance to the southern islands , the rich present sent to the king of scots , being a ship iuden with gold and silver ; and his design to joyn with the hollanders . the declaration of the said states to maintain their power by the sword . their proclamation to forreign countries ; and divers great armies raising in denmark , and other places . the breaking off the treaty in scotland ; and joyful newes from ireland . from wednesday march , to wednesday march , . by an extrordinary messenger from the english agent at amsterdam , it is certified , that his excellency the lord high admiral van tromp hath brought down his fleet into the texel , where they seem to be a great wood , planted upon the seas : their running-gallies lye at anchor about a league from the navy : their fire-ships one league and a half distance : and their frigats half a league : the rest of the fleet lie in the figure of a half-moon : the whole navy consists of about sayl ; besides gallant ships are in readinesse at amsterdam ; and a fleet of danes are expected suddenly to come in . and although they seem to agitate for peace ; yet the preperations for war go on in most of the united provinces : so inraged are the bores against the english , that they do nothing but grin and shew their tusks in the open streets ; and indeed as dangerous it is for the english to be amongst them , ●s it was when our ambassadors were with them about this time twelve moneth . the states have set forth a proclamation for all the dutch ships to return to holland ; yet we hear that it is to be abortive after the of may . for confirmation whereof , be pleased to peruse the ensuing letter . sir , the states of holland have declared , that their late imbargo shall continue no longer then the of may ; their admiral tromp hath received instructions to randezvouz the whole fleet before scheveling , from whence they are to be brought into texel . in zealand , flushing , middleburgh , and other places , the people are extreamly mad against england , insomuch that it is dangerous for an english-man to pass the streets . we hear that prince rupert is once more designed for portugal , but he hath not above ships to attend him . he hath richly laden a flemin with prize goods , and col. carteret is dispatched to the scotch king for a judgment , to make sale thereof . there are divers ships set forth against the english , who carry the dutchess of savoys flag , and we hear that they have taken divers english ships ; amongst the rest , they have seized on the welcome of london , bound from lisbone to genoa laden with sugars , and another ship with cloth bound for barbary : having seized on these two prizes , and made sure of them , a while after they met with another english-man , and having given her several broad sides , made up to her , and immediatly came to grapling ; but the english seemed at the first to be irresistable , and gave them broad sides one after another , playing their granadaes , and casting over balls of wild-fire ; yet notwithstanding , by reason of their being over-powred by the touloners , at last they were overpowred , and soon after boarded ; but to the honour of english-men be it spoken , they fought it out by inches , and disputed both deck and hold with great gallantry , even to the last man . brill march , . an expresse is sent from the states to the king of denmarke , who are joyned with him in a league , offensive and defensive , desiring him not to let any shipping ( meaning english ) to passe the sound , unlesse they bring a certificate first to have paid the toll here in tessel : the danes have men of warin a readinesse , and are to assist the hollander with men at demand ; gallant men of war are in readinesse at amsterdam . but there is great likelyhood that a bone will be cast between the swedes & the dutch , ( which will be pure picking meat for the english ) by reason of the last treaty of peace with the states of holland made with the king of denmarke , to the great prejudice and dishonour of the crown of sweden . col. li●burn hath affix●d a declaration up at the exchange in amsterdam , seting forth the grounds and reasons of his exilement : many thousands have been published in print . he preaches constantly , and is much followed : the levellers cry him up for a saint ; pray god he proves so . and have unanimously declared their resolutions to live and die with him . from st edmonds bury in suffolk ( the instant ) it is certified , that on the of this instant march there was one giles fenderlyn executed at nailon , for murthering of his wife , who confessed , that by the instigation of a jesuit , he had made a covenant with the devil for years ; and that two nights before his execution , there appeared very fearful and horrid apparitions to him in prison , to the great astonishment of those that watcht with him : but the perfect relation hereof , and his full examination and confession being to be printed at large , i shall refer the reader to the perusal of that for his further satisfaction . lawyers , committee-men , and treasurers have hang'd themselves neer grays-inn ; that 's the way to stop both pleading and bribing . two women have lately been beheaded by their husbands ; for which bloudy act , both of them soon hang'd themselves . since which time another sad president happened , being acted by one james thi●ston et wigs●n , in cornwal , against his wife , who cast her into an oven , heated exceeding hot , and burnt her to ashes : but of this , more in my next . another sad example happen'd in the county of essex , upon one mary adams , who named her self the virgin mary , saying , that she was conceived with child by the holy ghost ; that from her should spring forth the savior of the world ; and that all those that did not believe in him were damn'd , &c. with the manner how she was delivered of the ugl●est ill-shapen monsher that ever eyes beheld , and afterwards rotted away in prison . but the perfect relation being likewise printed ( and this day extant , entituled , the ranters monster ) by special authority , i shall refer the reader to the perusal thereof for his further satisfaction . on the of this instant march came to my hands a letter , bearing date from amsterdam the stylo novo ; wherein is contained many remarkable things of notable concernment , in relation to the english and dutch ; and to the end , that the reader may not be left unsatisfied , in perusal thereof , be pleased to take the letter at large . sir , the hollander goes on with his preparations for war , and intends to be very numerous upon the seas : divers are already gone forth with letters of mart ; and we hear , that they have either taken , or sunk , one of the parlaments frigats : if true , it will much exasperate the spirits of the english , who scorn to give an inch of ground either by sea or land ; as was lately made evident by one of the parliaments frigats ( carrying pieces of ordnance ) against three stout men of war belonging to the dutch , who denying to lore their topsales , the english immediatly gave them a broad side ; but they denied to yield obedience thereunto ; and instead of being submissive , answer'd them again with three broad sides : whereupon the english made up close to them , resolving to dispute it by inches , rather then the dutch should have had the least preheminency over them : the dutch-men perceiving their gallant resolution , immediatly hung forth a white flag , and soon did obeysance ; the which produced a parley , whose effects and consultations were , that the dutch-men should have free leave to passe to the texel , and for the future ( upon what coast soever ) to strike sayl to all ships in general , set forth by the power and authority of the parliament of the common-wealth of england ; otherwise , the english were resolved to have fought it out to the last man , and to have sunk by their sides . the dutch ships were exceedingly torn and batter'd ; but at last got off ( upon composition ) with the loss of about men ; and indeed the english did pretty well equalize them in number , being shot , quite through the stern , and her main yard clean taken off . the states have set forth a declaration , shewing the grounds and reasons of their present design ; protesting , that it is for no other ends , then the preservation of their just rights and priviledges , purchased with the expence of the bloud of thousands ; and after a long and tedious war , gloriously obtained by the sword ; which ( according to their solemn vow and covenant ) they are resolved to preserve and defend , against all foreign power and force whatsoever , with the hazard of all that is near and dear unto them . amsterdam march , . from scotland they write , that the treaty with the marq. of argyle at dunbarton is brake off : they had onely two meetings ; the first at the english quarters ; and the second at his own : there were none present , but maj. gen. dean , and major salloway ; the marquess , and one col. camphel his kinsman . amongst these four the treath hath been carryed on with so much privacy , that it was not known to any , till after their dissolving : since which time we hear , that the marquess hath cendescended ; that both nations be again united into one ; which reciprocal expressions of respect and love , deserves to bear this motto in letters of gold , cogam eos in gentem unam . from ireland thus : the enemy doth both ebb and flow in several parts ; and still we are much annoy'd by the tories : galloway holds out stoutly ; the truth on 't is , they are a gallant enemy : but time bringeth all things to perfection : on the instant , came an expresse from scotland , signifying , that the treaty is begun at dumbarton between the parliaments commissioners , and the marq of argyle , but what the event will be , few days will produce . but it s feared to little purpose ; for he hath sent a message to the presbyterian ministers , assuring them , that he will make no agreement without comprehending the covenants interest . the royal party talk much of a prophetesse , which tels strange stories of bloudy fights in the air , of a virgin coming to help the king ; but the kirkists prophesie of great persecution upon them , and that for years they must suffer , and then have a glorious deliverence . the day presents us further with singular and choice intelligence from scotland , intimating , that there are summons come from the dutch merchants , to remand back and call home all their merchants and factors , both in edenburgh , and other places , in order wherunto , divers are already gone , having not the patience to stay , till they could procure lading for their ships . it s said , that many of the dutch captains have put up the king of scots colours on their topsales , and vice-admiral carew ( the prince of pyrats ) hath advanced his standard aboard his fleet at sea . his little majesty remains still at paris , where the marq. of ormond , and the l. inchiquin are arrived , and have delivered an answer to the embassie , from foreign princes : which subject , consists of great promises , and warlike provisions ; but no time prefixed for the performances . gen. harcourt hath raised the prince of conde from the siege of miradeux , and relieved the town : he made good his passage over the two great rivers of dordonne and geronne , where forces had been left by conde under col. balthasar , to impede him , but they were forced to retire . from thence his excellency marcht to xaintes , and immediatly stormed it . since which , his resolutions are to streighten tailleburg , it being the onely strength that conde hath in all xantogne . his excellency is resolved forthwith to give battel to the spanish auxiliaries , and the rest under the dukes of neumors and beaufort ; whose condition is dangerous , by reason they have lost their passage over the seine , in losing the town of mante , where the lord digby hath slipt into possession for the king : his lordship hath fallen upon the maiden-regiment , raised by madaimoselle barbonetta ( daughter to the d of orleans ) and after many desperate onsets , charging in person in his half shirt , routed them , killed many , took divers prisoners , and ●orced the rest into a great hall , which he fired over their heads . he hath given the government of the castle of mante to his brother sir lewis dives . his royal majesty the king of fran●e is removed from orlean●●o paris , where he was r●yal●y entertained by the citizens , who promise to rai●e four armies , for their dread soveraign , in case the duke of orleans should advance with his ●orces , to i●pede or obstruct their present proceedings . the duke of longueville raiseth generally from to , all the inhabitants of the duk●dom of normandie , for the security of the kingdom , as he ●●●es against the en●●ish , whose invasion is much feared by the french . the dukes of n●m●urs , and beaufort , makes all the expedition they possibly can , to hinder the conjunction of the three royal armies , ( viz. ) the army with the king , commanded by marshal de hocquincourt , the second by marshal tureine , and the third by the knowing victorious souldier count harcourt . the duke de lbe●ufe , the duke de bo●villon , and the marquis st. luc , are with their royall forces to attend the motion of the prince of condy and conty , whose forces hath been partly shattered , partly routed , and discomfited lately . severall english vessels being discried upon the coasts of france by those of cali●e and st. maloes , it hath caused the parisians to look about them ; and somt have upbraided the duke of orleans , saying , that he hath a designe on foot to bring in the english , as well as he did the spaniards . by the last intelligence from france it is certified , that his excellency the lord gen. harcourt hath given a great overthrow to the prince of con●ies army ; and after a bloudy fight ( continuing for the space of hours ) totally routed him , killed about upon the place ) amongst the rest , lieu. gen. ma●ein was slain , took prisoners , all their ordnance , arms , ammunition , bag and bagage , the princes standard , his royal cabinet , sumptures , and seven charging horses ; but not without great losse ; for the field being disputed with so great gallantry on both sides , that victory seemed dubious , untill such time , that gen. harcourt flanked the enemies right wing with gallant horsemen , who charged so close , as if they had been linkt together knee to knee ; and his excellency most heroickly charged in person in a white sattin doublet ( half way unbrac't ) with his rapier in one hand , and a pistol in the other , dismounting many ( as if he had been a second alexander ) and at last wounded the valiant prince of conde , and divers others . letters from the navy advertize , that vice-admiral pen is returned from the streights ( with the parliaments fleet ) to the downs , and hath brought in five french prizes , richly laden . prince rupert is coasting the southern islands , with the swallow , and three other gallant ships , being turned an excellent and notable experienc'd navigator about those continents ; for he rides very safe in those parts with his ships , and takes many rich prizes ; especially from the spaniard , who hath suffered neer upon four hundred thousand pounds losse ; part whereof he hath sent to the king of scots at paris , haved sent a frigat , laden with gold and silver , to him for a present ; but withall desires , that he will be pleased to be instrumental for the recruiting of him with men and ships , and then he doubts not but in a short time to purchase him his three crowns , and to joyn with the hollander for the scouring of the seas . the duke of buckingham is gone ambassador for italy : the mar. of ormond for germany ; the lord wilmot for poland ; the lord inchiquin for sweden ; and the lord carew for denmark : imploring aid and assistance , for the restoring of him to his crown and dignities ; but of this more hereafter . the emperors ambassadour hath concluded upon a peace with foreign prince , assuring them that his royal master will be instrumental for the restoring of the true owners to their rights ; so that upon this account frankendale will be surrendred . there hath been proclamation made at hamburgh , for the raising of ten regiments of horse and foot ; and many great officers have been very active for accomplishing the same for the scotch king ; but the states have now level'd their design . the king of denmark makes great preparations for war ▪ and is resolved to fortifie shoonen , the castle of conenburgh , and divers other frontier towns ; yet notwithstanding he hath made proclamation for the increase of trading with the english . the spanish ambassadour at the hague hath demanded of the states general restitution of the ship called the saint philip with the goods that were in her , which was taken some moneths since by a man of war belonging to the east-india company , which hitherto they have refused to do ; and declareth , that in case of denial , the k. his master will soon give satisfaction to the parties grieved , out of he estates of the hollanders that will be found in his dnminions . london , printed by robert wood , . machine-generated and other supplemental data eben-ezer a memoriall of the deliverance of essex, county, and committee, being an exposition on the first ten verses of the third chapter of the prophesie of habakkuk in two sermons. the first preached at colchester before his excellency on a day of thanksgiving for the surrender thereof. the other at rumford unto the committee who were imprisoned by the enemy sep. . a day set apart unto thanksgiving for their deliverance. / by john ovven pastor of the church of god which is at coggeshall. owen, john, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (thomason e _ ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing o thomason e _ estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) eben-ezer a memoriall of the deliverance of essex, county, and committee, being an exposition on the first ten verses of the third chapter of the prophesie of habakkuk in two sermons. the first preached at colchester before his excellency on a day of thanksgiving for the surrender thereof. the other at rumford unto the committee who were imprisoned by the enemy sep. . a day set apart unto thanksgiving for their deliverance. / by john ovven pastor of the church of god which is at coggeshall. owen, john, - . [ ], p. printed by w. wilson, for the authour, london : . running title reads: a memoriall of the deliverance of essex, county, and committee. annotation on thomason copy: "decemb:". reproduction of the original in the british library. eng bible. -- o.t. -- habakkuk iii, - -- sermons -- early works to . sermons, english -- th century. colchester (england) -- history -- siege, -- sermons -- early works to . a r (thomason e _ ). civilwar no eben-ezer: a memoriall of the deliverance of essex, county, and committee, being an exposition on the first ten verses of the third chapter owen, john d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - john latta sampled and proofread - john latta text and markup reviewed and edited - pfs batch review (qc) and xml conversion eben-ezer a memoriall of the deliverance of essex , county , and committee , being an exposition on the first ten verses of the third chapter of the prophesie of habakkvk in two sermons . the first preached at colchester before his excellency on a day of thanksgiving for the surrender thereof . the other at rumford unto the committee who were imprisoned by the enemy sep. . a day set apart unto thanksgiving for their deliverance . the righteous man is delivered out of trouble , and the wicked commeth in his stead , prov. . . by john ovven pastor of the church of god which is at coggeshall . london , printed by w. wilson , for the authour , . to his excellency thomas lord fairfax , &c. sir , almighty god having made you the instrument , of that deliverance and peace , which in the county of essex , we do injoy , next to his own goodnesse , the remembrance thereof is due unto your name . those who honour him , he will honour , and those who despise him shall be lighty esteemed . sam. . . part of these ensuing sermons , being preached before your excellency , and now by providence called forth to publick view , i am imboldned to dedicate them unto your name , as a small mite of that abundant thankfulnesse , wherein all peace-loving men of this county stand obliged unto you . it was the custome of former days , in the provinces of the roman empire , to erect statuas and monuments of gratefull remembrance , to those presidents and governours , who in the administration of their authority , behaved themselves , with wisdome courage and fidelity . yea instruments of great deliverances and blessings , through corrupted natures folly , became the pagans deities . there is scarce a county in this kingdome wherein and not one from which , your excellency hath not deserved a more lasting monument , then ever was erected of corinthian brasse : but if the lord be pleased , that your worth shall dwell only in the prayses of his people , it will be your greater glory , that being the place , which himselfe hath chosen to inhabit . now for a testification of this , is this only intended ; beyond this , towards men , god pleading for you , you need nothing but our silence . the issue of the last ingagements , whereunto you were called , and enforced , answering , yea outgoing your former undertakings , giving ample testimony of the continuance of gods presence , with you , in your army , having stopped the mouths of many gain-sayers , and called to the residue in the language of the dumbe speaking aegyptian hieroglyphick , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , men of all sorts know , that god hateth impudence . it was said of the romans in the raysing of their empire , that they were , saepe praelio victi , bello nunquam ; so naked hath the bow of god bin made for your assistance , that you have failed neither in battell nor war . truly had not our eyes beheld the rise , and fall , of this latter storm , we could not have bin perswaded that the former atcheivements of the army under your conduct , could have bin parallell'd . but he who always enabled them to out doe not only others , but themselves , hath in this carried them out , to out-doe , what ever before himselfe had done by them , that they might shew more kindnesse and faithfulnesse , in the latter end , then in the beginning . the weary oxe , treadeth hard . dying bites , are often desperate . halfe ruined carthage , did more perplex rome , then when it was entire . hydras heads ( in the fable ) were increased by their losse ; and every new stroke begot a new opposition . such seemed the late tumultuating of the exasperated party in this nation . in the many undertakings of the enemy , allwhich themselves thought secure , and others esteemed probable , if they had prevailed in any one , too many reasons present themselves , to perswade , they would have done so in all . but to none of those worthies , which went out under your command , to severall places in the kingdome , can you say with augustus to varus , upon the slaughter of his legions by harminius in germany , quintile vare redde legiones , god having carried them all on with successe and victory . one especially in his northern expedition , i cannot passe over with silence , who although he will not , dare not say of his undertakings , as caesar of his asian war , veni , vidi , vici , knowing who workes all his workes for him , nor shall we say of the enemies multitude , what captaine gam , did of the french , being sent to spy out their numbers , before the battell of agin-court , that there were of them , enough to kill , and enough to take , and enough to runne away , yet of him , and them , both he , and we , may freely say , it is nothing with the lord to help , either with many , or with them that have no power . the war being divided , and it being impossible your excellency should be in every place of danger ; according to your desire , the lord was pleased to call you out personally unto two , of the most hazardous , dangerous , and difficult undertakings : where besides the travaile , labour , watching , heat and cold , by day and night , whereunto you were exposed , even the life of the meanest souldier in your army was not in more imminent danger , then oftentimes was your own . and indeed during your abode at the leagure amongst us , in this only were our thoughts burdened with you , that selfe-preservation was of no more weight in your counsells and undertakings . and i bescech you pardon my boldnesse , in laying before you this expostulation of many thousands , ( if wee may say to him , who hath saved a kingdome , what was sometimes said unto a king ) know you not that you are worth ten thousands of us , why should you quench such a light in izrael ? sir , i account it among those blessings of providence , wherewith the days of my pilgrimage have bin seasoned , that i had the happinesse for a short season , to attend your excellency , in the service of my master iesus christ . as also that i have this opportunity , in the name of many , to cast in my {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} into the kingdomes congratulations of your late successes . what thoughts concerning your person , my brestis possessed with all , as in their storehouse they yeeld me delightfull refreshment , so they shall not be drawne out , to the disturbance of your selfe-deniall . the goings forth of my heart , in reference to your excellency , shall be chiefly to the most-high , that being more then conquerour , in your spirituall and temporall warfare , you may be long continued for a blessing , to this nation , and all the people of god . sir , your excellencies most humble and devoted servant , john owen . coggeshall , essex octo. . . to the worthy and honoured sir william masham , sir william rowe with the rest of the gentlemen of the committee lately under imprisonment by the enemie in colchester , as also to the honoured sir henry mildmay of wansted , col. sr. thomas honywood with the rest of the gentlemen and officers lately acting and engaged against the same enemy . sirs : the righteous judgements of god , having brought a disturbance , and noyse of war , for our security , unthankfulnesse , murmuring , and devouring one another , upon our country , those who were intrusted with the power thereof , turned their streames into severall channells . troublous times , are times of triall . many shall be purifyed and made white , and tried , but the wicked shall do wickedly , and none of the wicked shall understand , but the wise shall understand , dan. . . some god called out to suffer , some to doe , leaving treacherous dealers , to deale treacherously . of the two first sorts are you . this honour have you received from god either with patience and constancy to undergoe unvoluntarily a dangerous restraint , or with resolution and courage , voluntarily to undertake , a hazardous ingagement , to give an example , that faith and truth so shamefully despised in these evill days , have not altogether forsaken the sonnes of men . it is not in my thoughts , to relate unto your selves , what some of you suffered , and what some of you did : what difficulties and perplexities you wrestled withall , within , and without , the walls of your enemies , ( the birds in the cage , and the feild , having small cause of mutuall emulation ) for that which remaines of these things , is only a returnall of praise to him , by whom , all your works are wrought . it cannot de denyed , but that providence was eminently exalted , in the work of your protection and delivery : yet truly for my part , i cannot but conceive that it vayles to the efficacy of grace , in preventing you , from putting forth your hands unto iniquity , in any sinfull compliance with the enemies of our peace . the times wherein we live , have found the latter more rare then the former . what god wrought in you , hath the preheminence of what he wrought for you : as much , as to be given up to the sword , is a lesser evill , then to be given up to a treacherous spirit . what god hath done for you all , all men know ; what i desire you should do for god , i know no reason , why i should make alike publick . the generall and particular civilities i have received , from all and every one of you , advantaging me to make it out in another way . i shall adde nothing then to what you will meet withall , in the following discourse , but only my desire that you would seriously ponder the th observation with the deductions from thence . for the rest , i no way feare , but that that god , who hath so appeared with you , and for you , will so indulge to your spirits , the presence and guidance of his grace , in these shaking times , that if any speak evill of you as of evill doers , they may be ashamed that falsely accuse your good conversation in christ , and glorify god in the day of visitation . for these following sermons , one of them was preached at your desire , and is now published upon your request . the first part of the labour , i willingly and cheerfully under went , the latter merely in obedience to your commands : being acted in it , more by your judgements , then mine own ; you were perswaded , ( meane as it was ) it might be for the glory of god , to have it made publick , where upon my answer was , and is , that , for that , not only it , but my selfe also , should by his assistance be ready for the presse . the faillings and infirmities , attending the preaching and publishing of it , ( which the lord knowes to be very many ) are mine : the inconveniences of publishing such a tractate from so weak a hand , whereof the world is full , must be yours ; the fruit and benefit , both of the one , and other , is his , for whose pardon of infirmities and removeall of inconveniences , shall be , as for you , and all the church of god , the prayer of sirs , your most humble and obliged servant in the work of the lord john owen . coggesh : octob. . . some few literall faults have escaped , viz. wrath for wroth , revelled for levelled ; which the ingenuous reader will amend as well as discerne . a memoriall of the deliverance of essex , county , and committee , in two sermons . habakkuk chap. . vers. , , , , , , , . . a prayer of habakkuk the prophet upon sigionoth . . o lord , i have heard thy speech , and was afraid : o lord , revive thy worke in the midst of the yeers , in the midst of the yeers make known ; in wrath remember mercy . . god came from teman , and the holy one from mount paran , selab . his glory covered the heavens , and the earth was full of his praise . . and his brightnesse was as the light : he had horns comming out of his hand , and there was the hiding of his power . . before him went the pestilence , and burning coals went forth at his feet . . he stood and measured the earth : he beheld , and drove asunder the nations , & the everlasting mountains were scattered , the perpetuall hills did bow : his wayes are everlasting . . i saw the tents of cushan in affliction : and the curtains of the land of midian did tremble . . was the lord displeased against the rivers ? was thine anger against the rivers ? was thy wrath against the sea , that thou didst ride upon thine horses , and thy charets of salvation ? . thy bow was made quite naked , according to the oaths of the tribes , even thy word . selah . thou didst cleave the earth with rivers . of this chapter , there are foure parts . . the title and preface of it , v : . . the prophets maine request in it : v : . . arguments to sustaine his faith in that request from v : . unto the th . . a resignation of himselfe , and the whole issue of his desires unto god : from thence to the end . wee shall treate of them in order . the prophet having had visions from god , and a prediscoveries of many approaching judgements , in the first and second chapters , in this , by faithfull prayer , sets himselfe to obtaine a sure footing , and quiet abode in those nation-destroying stormes . a prayer of habakkuk the prophet , that is the title of it . and an excellent prayer it is , full of arguments to strengthen faith , acknowledgement of gods soveraignty , power , and righteous judgements , with resolutions to a contented , joyfull rolling him upon him under all dispensations . prayer , is the believers constant sure retreate in an evill time , in a time of trouble . it is the righteous mans wings , to the name of the lord , which is his strong tower . a b christian souldiers sure reserve in the day of battell : if all other forces be overthrowne , here he will abide by it : no power under heaven can prevaile upon him , to give one step backwards . hence that title of psalme . a prayer of the afflicted , when he is overwhelmed . 't is the overwhelmed mans refuge , and imployment : when he swooneth with anguish ( as in the originall ) this fetches him to life againe . so for it psal. . , . in our greatest distresses , let neither unbeliefe , nor selfe contrivances , just●e us out of this way to the rock of our salvation . prophets discoveryes of fearfull judgements , must be attended with fervent prayers . that messenger hath done but halfe his businesse , who delivers his errand , but returnes not an answer . he that brings gods message of threats unto his people , must returne his peoples message of intreaties , unto him . some thinke they have fairly discharged their duty , when they have revealed the will of god to man : without labouring to reveale the condition and desires of men unto god . he that is more frequent in the pulpit to his people , then he is in his closet for his people , is but a sorry watchman . moses did not so , exod. . . neither did samuel so , sam. . . neither was it the guize of jeremiah in his days , cap. . if the beginning of the prophecie be , ( as it is ) the burden of habakkuk , the close will be ( as it is ) the prayer of habakkuk . where there is a burden upon the people , there must be prayer for the people . wo to them who have denounced desolations , and not powred out supplications : such men delight in the evill , which the prophet puts far from him : jerem. . . i have not desired the wofull day , ( o lord ) thou knowest . now this prayer , is upon sigionoth : that is , . it is tuned to a song : . such a song . for the first , that it is a song , penned in meeter , and how done so , ( ) to take the deeper impression , ( ) to be the better reteined in memory , ( ) to worke the more upon affections , ( ) to receive the ingredients of poeticall loftinesse for adorning the majesty of god , with ( ) the use of songs in the old church , ( ) and for the present , ( ) their times and seasons , as among the people of god , so all nations of old ; of all , or any of these , being besides my present purpose , i shall not treat . of the second , that it is upon sigionoth , a little may be spoken . the word is once in another place ( and no more ) used in the title of a song : and that is psalme siggaion of david : and it is variously rendred . it seemes to be taken from the word , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} erravit , to erre , or wander variously . prov. . . the word is used for delight , to stray with delight . in her love {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} thou shalt erre with delight , we have translated it , be ravished , noting affections out of order . the word then holds out a delightfull wandring , and variety : and this litterally , because those two songs psal. . and hab. . are not tyed to any one certain kind of meeter , but have various verses for the more delight : which , though it be not proper to them alone , yet in them the holy ghost , would have it especially noted : but now surely the kernell of this shell , is sweeter then so . is not this written also for their instruction , who have no skill in hebrew songs ? the true reason of their meeter , is lost to the most learned . are not then gods variable dispensations towards his , held out under these variable tunes , not all fitted to one string : not all alike pleasant and easy ? are not the severall tunes , of mercy and judgement in these songs ? is not here affliction and deliverance , desertion and recovery , darkenesse and light , in this variously ? doubtlesse it is so . god often cals his people unto songs upon sigionoth : c keepes them under various dispensations , that so drawing out all their affections , their hearts may make the sweeter melody unto him . they shall not have all hony , nor all gall : all judgement , lest they be broken , nor all mercy lest they be proud . thou answeredst them o lord our god , thou wast a god that forgavest them , though thou tookest vengeance of their inventions , psal. : . here is a song upon sigionoth . they are heard in their prayers and forgiven , there is the sweetest of mercies : vengeance is taken of their inventions , there 's a tune of judgement . by terrible things in righteousnesse wilt thou answer us o god of our salvation , psal. . . is a song of the same tune . to be answered in righteousnesse , what sweeter mercy in the world ? nothing more refreshes the panting soule , then an answer of its desires : but to have this answer by terrible things ! that string strikes a humbling , a mournfull note . israel heares of deliverance by moses , d and at the same time have their bondage doubled by pharaoh . there 's a song upon sigionoth . is it not so in our days ? pretious mercies , and dreadfull judgements , joyntly powred out upon the land ! we are cloathed by our father , like ioseph by his , in a party coloured coate : here a piece of unexpected deliverance , and there a piece of deserved correction : at the same houre , we may rejoyce at the conquest of our enemies , and mourne at the losse of our harvest . victories for his own names sake , and showres for our sins sake , both from the same hand , at the same time . the cry of every soule , is like the cry of the multitude of old and young at the laying the foundation of the second temple : many shouted aloud for joy , and many wept with a loud voyce , so that it was a mixt noyse and the severall noyses could not be distinguished . ezra . . , . a mixed cry is in our spirits , and we know not which is loudest in the day of our visitation . i could instance in sundry particulars , but that every ones observation , will save me that easy labour ▪ and this the lord doth ▪ . to fill e all our sayles towards himselfe at once : to exercise all our affections . i have heard that a full winde behind the ship , drives her not so fast forward , as aside wind , that seemes almost as much against her as with her : and the reason they say is , because a full wind , fills but some of her sayles , which keepe it from the rest , that they are empty : when a side wind fills all her sayles , and sets herspeedily forward . which way ever we go in this world , our affections are our sayles : and according as they are spread and filled , so we passe on , swifter or slower , whither we are steering . now if the lord should give us a full wind , and continuall gale of mercies , it would fill but some of our sayles , some of our affections , joy , delight and the like : but when he comes with a side wind , a dispensation that seemes almost as much against us , as for us , then he fils all our sayles , takes up all our affections , making his works , wide , and broad enough , to entertaine them every one , then are we carried freely and fully , towards the haven where we would be . a song upon sigionoth , leaves not one string of our affections unturned . it is a song that reacheth every line of our hearts , to be framed by the grace and spirit of god . therein , hope , feare , reverence with humility and repentance have a share , as well as joy , delight , and love , with thankfulnesse . enterchangeable dispensations , take up all our affections , with all our graces : for they are gracious affections , exercised and seasoned with grace , of which we speak . the stirring of naturall affections as meerly such , is but the moving of a dunghill to draw out a stinking steame , a thing the lord neither aymeth at , nor delighteth in : their joys , are his provocation , and hee laugheth in the day of their calamity , when their feare commeth , prov. . , . secondly , to keep them in continuall f dependance of himselfe . he hath promised his own dayly bread , not goods laid up for many years . many children have bin undone by their parents giving them too large a stock to trade for themselves : it has made them spend-thrifts , carelesse , and wanton . should the lord entrust his people with a continued stock of mercy , perhaps they would be full and deny him , and say who is the lord ? prov. . . iesurun did so : deut. . , . ephraim was filled according to her pasture and forgot the lord . hos. . . neither on the other side will he be always chiding : his anger shall not burne for ever very sore . it is our infirmity ( at the least ) if we say , god hath forgotten to be gracious , and shut up his tender mercies in displeasure : psal. . . but laying one thing against another , he keepes the heart of his , in an even ballance , in a continuall dependance upon himselfe : that they may neither be wanton through mercy , nor discouraged by too much oppression . our tender father is therefore , neither always feeding , nor alwayes correcting . and it shall come to passe in that day , that the light shall not be cleare nor darke : but it shall be one day which shall bee knowne to the lord : not day nor night , but it shall come to passe that at evening time it shall be light : saith the prophet zech. . , . seeking out gods dispensations towards his , ending in joy and light in the evening . labour to have your hearts right tuned for songs on sigionoth sweetly to answer all gods dispensations in their choice variety . that instrument will make no musick , that hath but some strings in tune . if when god strikes with mercy upon the string of joy and gladnesse , we answer pleasantly , but when he touches upon that of g sorrow and humiliation , we suit it not , we are broken instruments that make no melody unto god . we must know how to receive good and evil at his hand . he hath made every thing beautifull in its time , eccles. . . every thing in that whole variety which his wisdome hath produceed . a well tuned heart must have all its strings , all its affections , ready to answer every touch of gods finger : to improve judgements and mercies both at the same time . sweet harmony ariseth out of some discords . when a soul is in a frame to rejoyce with thankfull obedience for mercy received , and to be humbled with soul-searching amending repentance , for judgements inflicted at the same time , then it sings a song on sigionoth , then it is fit for the dayes wherein we live . indeed both mercies and judgements ayme at the same end , and should be received with the same equall temper of mind . a flint is broken between a hammer and a pillow : an offender is humbled between a prison and a pardon : a hard heart may be mollified , and a proud spirit humbled between those two . in such a season the severall rivolets of our affections flow naturally in the same stream . when hath a gracious soul the soundest joyes , but when it hath the deepest sorrows ! habent & gaudia vulnus . when hath it the humblest meltings but when it hath the most ravishing joyes ! our afflictions , which are naturally at the widest distance , may all swim in the same spirituall channel-rivolets rising from severall heads , are carried in one stream to the ocean . as a mixture of several colours make a beautifull complexion for the body , so a mixture of divers affections under gods various dispensations , gives a comely frame unto the soul . labour then to answer every call , every speaking providence of god , in its right kind , according to the intention thereof : and the lord reveal his mind unto us that so we may do . hauing passed the title , let us look a little on those parts of the prayer it self that follow . the beginning of it in verse . hath two parts : first , the frame of the prophets spirit in his addresse to god : o jehovah i have heard thy speech and was afraid . secondly , his request in this his condition , o lord revive thy work in the middest of the years , in the middest of the years make known , in wrath remember mercy . in the first you have ( ) particularly his frame , he was afraid or trembled ; which he wonderfully sets out ver. . when i heard , my belly trembled , my lips quivered at the voyce : rottennesse entered into my bones , and i trembled in my self . secondly , the cause of this fear and trembling : he heard the speech of god . if you will ask what speech or report this was , that made the prophet himself so exceedingly quake and tremble ! i answer it is particularly that which you have chap. . ver. . , , , , , , . conteining a dreadfull denunciation of the judgements of god against the people of israel , to be executed by the proud cruel insulting caldeans . this voice , this report of god makes the prophet tremble . an appearance of god in anger and threats against a people , should make his choicest secret ones amongst them to fear , to quake , and tremble . trembling of mans heart , must answer the shaking of gods hand . at the delivery of the law with all its attending threats , so terrible was the sight , that moses himself , ( though a mediatour then ) did exceedingly fear and quake : heb. . . god will be acknowledged in all his goings . if men will not bow before him , he will break them . they who fear not his threatnings , shall feel his inflictings . if his word be esteemed light , his hand will be found heavy . for . in point of deserving , who can say i have purged my heart , i am clean from sin ! none ought to be fearlesse , unlesse they be senselesse . gods people are so farre from being alwayes clear of procuring nationall judgements , that sometimes h judgements have come upon nations for the sins of some of gods people amongst them : as the plague in the dayes of david . . in point of i suffering who knows but they may have a deep share ! the prophets book is written within , as well as without , with lamentation , mourning and woe . ezek. . ult. if the lion roars , who can but fear ? amos . . fear to the rooting out of security not the shaking of faith . fear to the pulling down of carsall presidence , not christian confidence . fear to draw out our ouls in prayer , not to swallow them up in despair . fear , to break the arme of flesh , but not to weaken the staffe of the promise . fear , that we may draw nigh to god , with reverence , not to run from him with diffidence : in a word , to overthrow faithlesse presumption , and to increase gracious submission . secondly , here is the prophets request : and in this there are these two things , . the thing he desireth : the reviving gods work , the remembring mercy . . the season he desireth it in , in the midst of the yeares . for the first , that which in the beginning of the verse , he calls gods work , in the close of it , he termeth mercy : and the reviving of his work , is interpreted to be a remembring mercy . these two expressions then are paralell . the reviving of gods work towards his people , is a re-acting of mercy : a bringing forth the fruits therof , and that in the midst of the execution of wrath , as a man in the midst of another , remembring a businesse of more importance , instantly turneth away , and applyeth himself thereunto . acts of mercy are gods proper work towards his people , which he will certainly awake , and keep alive in the saddest times . mercy you see is his work , his proper work , as he calleth judgement his strange act : isaiah . . he retaineth not his anger for ever , because he delighteth in mercy : micah . . this is his proper work ; though it seem to sleep , he will awake it , though it seem to die , he will revive it . can a woman forget her child , that she should not have compassion on the sonne of her wombe ? yea they may forget , yet will i not forget thee : behold , i have graven thee upon the palms of my hands , thy walls are continually before me , isaiah . , . secondly , for the season of this work , he prayes that it may be accomplished , in the middest of the yeares : upon which you may see what weight he layes by his repetition of it in the same verse . it is something doubtfull what may be the peculiar sense of these words : whether the midst of the yeares , do not denote the whole time of the peoples bondage under the caldeans , ( whence junius renders the words , interea temporis , ( noting this maner of expression ( the midst of the yeares ) for an hebraisme ) during which space he intercedes for mercy for them . or whether the middest of the yearrs , do not denote some certain point of times , as the season of their return from captivity , about the middest of the yeares between their first king , and the coming of the messiah , putting a period to their church and state . whether of these is more probable , is not needfull to insist upon ; this is certain , that a certain time is pointed at : which will yield us , the churches mercies and deliverance , have their appointed season : in the middest of the years it shall be accomplished . as there is a decree bringing forth the wickeds destruction , zeph. . . so there is a decree goes forth in its appointed season for the churches deliverance , which cannot be gainsayed : dan. . . every vision is for its appointed season and time , hab. . . then it will surely come , it will not tarry . there is a determination upon the weeks and dayes of the churches sufferings and expectations , dan. : . seventy weeks are determined upon thy people . as there is a three transgressions and a foure of rebells for which god will not turn away their punishment , am. . . so a three afflictions and a foure of the people of god , after which he will not shut out their supplications . hence that confidence of the prophet , psal. . , . thou shalt arise , and have mercy upon sion : for ( saith he ) the time to favour her , yea the set time is come . there is a time , yea a set time for favour to be shewed unto sion . as a time to break down , so a time to build up : an acceptable time , a day of salvation . it came to passe , at the end of years , even the self same day it came to passe , that all the hosts of the lord went out of egypt , exod. . . as a woman with child goes not beyond her appointed moneths , but is pained to be delivered , no more can the fruitfull decree cease from bringing forth the churches deliverance in the season thereof . because there is an appointed period of the churches humiliation , and bearing of her iniquities . israell shall bear their iniquities in the wildernesse , but this is exactly limited to the space of years . when their iniquity is pardoned , their warfare is accomplished . isaiah . . they say some men will give poyson that shall work insensibly and kill at seven years end . the great physician of his church , knows how to give his sin-sick people potions , that shall work by degrecs , and at such an appointed season take away all their iniquity . then they can no longer be detained in trouble . god will not continue his course of physick , unto them one day beyond health recovered . this is all the fruit of their afflictions ; to take away their iniquities , isa . . and when that is done , who shall keep bound what god will loose ? when sin is taken away from within , trouble must depart from without . because the churches sorrows are commensurate unto , and do contemporise with , the joyes and prosperity of gods enemies , and hers . now wicked mens prosperity hath assured bounds . the wickednesse of the wicked shall come to an end . there is a time when the iniquity of the amorites comes to the full : gen : . . it comes up to the brim in the appointed day of slaughter . when their wickednesse hath filled the ephah , a talent of lead is laid upon the mouth thereof , and it is carried away on wings , zech. . , , . swiftly , certainly , irrevocably . if then the churches troubles , contemporise , rise and fall , with their prosperity , and her deliverance , with their destruction ! if the fall of babylon be the rise of sion ; if they be the buckets , which must go down , when the church comes up ; if they be the rod of the churches chastisement , their ruine being set and appointed , so also must be the churches mercies . in every distresse , learn to wait with patience for this appointed time , he that believeth will not make hast . though it tarrywait for it , it will surely come . he that is infinitely good hath appointed the time , and therefore it is the best . he that is infinitely wise , hath determined the season , and therefore it is most suitable . he who is infinitely powerfull , hath set it down , and therefore it shall be accomplished . wait for it believing , wait for it praying , wait for it contending . waiting is not a lazy hope , a sluggish expectation . when daniel knew the time was come , he prayed the more earnestly , dan. . , . you will say perhaps , what need he pray for it when he knew the time was accomplished ! i answer ; the more need . prayer helps the promise bring forth . because a womans time is come , therefore shall she have no midwife ? nay therefore give her one . he that appointed their return , appointed that it should be a fruit of prayer . wait k contending also , in all wayes wherein you shall be called out . and be not discouraged , that you know not the direct season of deliverance . in the morning sow thy seed , and in the evening , withold not thy hand , for thou knowest not which shall prosper , this or that , or whether they shall be both alike good ; eccles. . . but proceed we with the prophets prayer . from verse the . to the . he layeth down severall arguments taken from the majesty , power , providence , and former works of god , for the supporting of his faith , to the obtaining of those good things , and works of mercy , which he was now praying for . we shall look on them , as they ly in our way . god came from teman , the holy one from mount ●aran : selah : his glory covered the heavens , the earth was full of his praise . teman was a city of the edomites , whose land the people of israel compassed in the wildernesse , when they were stung with fiery serpents , and healed by looking on a brazen serpent , set up to be a type of christ . teman is put for the whole land of edom : and the prophet makes mention of it , for the great deliverance & mercy granted there to the people , when they were almost consumed . that 's gods coming from teman . see num. . v. , , , , . when they were destroyed by fiery serpents , he heals them by a type of christ , giving them corporeall , and raising them to a faith of spirituall salvation . paran the next place mentioned , was a mountain in the land of ismael , near which moses repeated the law , and from thence god carried the people immediately to canaan : another eminent act of mercy . unto these he addeth the word selah : as it is a song a note of elevation in singing : as it respects the matter , not the form , a note of admiration and speciall observation : selah , consider them well for they were great works indeed . speciall mercies , must have speciall observation . now by reason of these actions , the prophet affirms that the glory of god covered the heavens , and the earth was full of his praise . lofty expressions of the advancement of gods glory , and the fullnesse of his praise amongst his people of the earth , which attended that mercifull deliverance , and gracious assistance . nothing is higher or greater then that which covers heaven , and fills earth . gods l glory is exceedingly exalted , and his praise increased every where , by acts of favour and kindnesse to his people . that which i shall chuse from amongst many others that present themselves a little to insist upon , is that former mercies with their times and places are to be had in thankfull remembrance unto them who wait for future blessings . faith is to this end separated by them . awake , awake , put on strength o arm of the lord , awake as in the ancient dayes , as in the generations of old : art not thou it that hath cut rahab , and wounded the dragon ? art not thou it that dried the sea , the waters of the great deep , that hath made the depths of the sea a way for the ransomed to passe over ? isa. . , : the breaking of rahab , that is egypt , so called here , and psal. . . psal. . . for her great strength which the word signifies , and the wounding of the dragon , that great and crooked afflictour pharaoh is remembred , and urged for a motive to a new needed deliverance . so psal. . , . thou brakest the heads of leviathan in pieces , and gavest him to be meat to the people in the wildernesse . leviathan , the same dragon , oppressing , persecuting pharaoh ; thou brakest his heads , his counsells , armies , power , and gavest him for meat , that the people for forty yeares together might be fed , sustained and nourished , with that wonderfull mercy . out of the eater came forth meat , out of the strong came forth sweetnesse . in this reciprocation god walketh with his people . of free grace he bestoweth mercies and blessings on them : by grace works the returns of remembrance and thankfullnesse unto himself for them : then showres that down again in new mercies . the countries which send up no vapours , receive down no showers . remembrance with thankfullnesse of former mercies , is the matter as it were , which by gods goodnesse , is condensed into following blessings . for mercies have their proper end when thankfully remembred . what more powerfull motive to the obteining of new , then to hold out , that the old were not abused . we are incouraged to cast seed again into that ground , whose last crop witnesseth that it was not altogether barren : that sad spot of good hezekiah , that he rendred not again according to the benefit done unto him , is set down as the opening a doore of wrath against himself , judah and jerusalem , . chron. . . on the other side suitable returns , are a doore of hope for further mercies . the remembrance of them strengthens faith , and keeps our hands from hanging down in the time of waiting for blessings . when faith is supported the promise is engaged , and a mercy at any time more then half obteined , faith is the substance of things hoped for , heb. . . god ( saith the apostle ) hath delivered us from so great a death , and doth deliver , now what conclusion makes he of this experience ? in whom we trust , that he will yet deliver us , cor. . . it was a particular mercy , with it's circumstances , as you may see ver. . which he made the bottome of his dependance . in the favours of men , we cannot do so : they may be weary of helping , or be drawne dry , and grow helpelesse . pond's may be exhausted , but the ocean never . the infinite fountaines of the deity , cannot be sunk one haires bredth by everlastingly-flowing blessings . now circumstances of actions , time , place , and the like , oft-times take deepe impressions : mercies should be remembred with them . so doth the apostle againe , tim. . , . he did deliver me from the mouth of the lyon : ( nero that lion-like tyrant ) and what then ? he will deliver mee from every evill worke . david esteemed it very good logick , to argue from the victory god gave him over the lyon , and the beare , to a confidence of victory over goliah : sam. . . the use of this , we are lead unto , isaiah . , , . thus saith the lord which maketh a way in the sea , and a path in the mighty waters : which bringeth forth the chariot and the horse , the army and the power , they shall lie downe together , they shall not rise , they are extinct , they are quenched as tow : remember yee not the former things , nor consider the things of old . let former mercies be an anchor of hope in time of present distresses . where is the god of marstone-moore , and the god of naseby , is an acceptable expostulation in a gloomy day . o what a catalogue of mercies , hath this nation to plead by in a time of trouble ? god came from naseby , and the holy one from the west : selah : his glory covered the heavens , and the earth was full of his prayse . he went forth in the north , and in the east he did not withhold his hand . i hope the poore towne wherein n i live , is more inriched with a store mercy of a few moneths , then with a full trade of many years . the snares of death compassed us , and the flouds of ungodly men made us afraid : psal. . . but the lord thundred from heaven , the highest gave his voyce , hailestones and coals of fire : yea he sent out his arrowes and scattered them , and he shot out lightning and discomfited them : he sent from above , he tooke us , he drew us out of many waters , hee delivered us from our strong enemy , and from them which hated us , for they were to strong for us , v. , , , . how may we say with the same psalmist in any other distresse , o my god my soule is cast downe within mee , therefore will i remember thee from the land of jordan , and of the hennomites from the hill missar , psal. . . where is the god of elijah , divides a new the waters of jordan , kings . . the following verses set forth the glory and power of god , in the accomplishment of that great worke of bringing his people into the promised land : with those mighty things he performed in the wildernesse . verse . if i mistake not sets out his glorious appearance on mount sinai : of which the prophet affirmes two things : . that his brightnesse was the light : . that , he had hornes comming out of his hand , and there was the hiding of his power . for the first : is it not that brightnesse which appeared , when the mountaine burnt with fire to the middest of heaven : deut. . . a glorious fire in the middest of clouds and thick darknesse . the like description you have of gods presence , psal. . , . hee made darkenesse his secret place , and brightnesse was before him . as the light , the sun , the fountaine and cause of it : called light iob. . . now this glorious appearance holds out the kingly power and majesty of god in governing the world , which appeareth but unto few . the lord reigneth let the earth rejoyce , clouds and darkenesse are round about him a fire goeth before him , his lightnings inlightened the world , psa. . , , . secondly , he had hornes comming out of his hand . so the words most properly , though by some , otherwise rendred . that o hornes in scripture are taken for strength and power needs no proving . the mighty power of god which he made appear to his people , in that glorious representation of his majesty on mount sinai , is by this phrase expressed . there his chariots were seene to be twenty thousands , even many thousands of angels , and the lord among them in that holy place , psal. . . there they perceived that he had hornes in his hand : an almighty power to do what he pleased . whence it is added , and there was the hiding of his power . though the appearance of it was very great and glorious , yet it was but small to the everlastingly hidden depths of his omnipotency : ( the most glorious appearance of god comes infinitly short of his own eternall majesty as he is in himselfe : it is but a discovery , that there is the hiding of infinite perfection . ) or , there his power appeared to us , which was hidden from the rest of world . when god is doing great things , he gives glorious manifestations of his excellencies to his secret ones . the appearance on sinai , goes before his passage into canaan . surely the lord god will do nothing , but he revealeth his secrets unto his servants the prophets . amos . . when he is to send moses for the deliverance of his people , he appeares to him in a burning unconsumed bush , exod. . . a signe manifesting the presence of his power , to preserve his church unconsumed in the middest of burning fiery afflictions . vnto this very end , were all the visions , that are recorded in the scripture ; all of them accommodated to the things which god was presently doing . and this he doth : that they may thereby be prepared to follow him , and serve him in the great works he hath for them to do . great works are to be done without great incouragements . if god appeares not in light , who can expect he should appeare in operation ? he that is called to serve providence in high things , without some especiall discovery of god , works in the darke , and knowes not whither he goes , nor what hee doth . such a one travailes in the wildernesse , without a directing cloud . cleare shining from god , must be at the bottome of deepe labouring with god . what is the reason , that so many in our days , set their hands to the plow , and looke back againe ? begin to serve providence in great things , but cannot finish ? give over in the heat of the day ! they never had any such revelation of the mind of god upon their spirits , such a discovery of his excellencies , as might serve for a bottome of such undertakings . men must know that if god hath not appeared to them in brightnesse , and shewed them the hornes in his hand , hid from others , though they thinke highly of themselves , they 'l deny god twice and thrice , before the close of the work of this age . if you have no great discoveries , you will wex vaine in great undertakings . now workings on old bottomes , are like new wine in old bottels , both are spoyled and lost . the day is the time of work , and that because of the light thereof : those who have not light may be spared to go to bed . that they may be the better enabled to give him glory , when they shall see the sweet harmony that is between his manifestations and his operations . when they can say with the psalmist , as we have heard , so have we seene , psal. . . as he revealeth himselfe , so he worketh . when his power and mercy answer his appearance in the bush , it is a foundation to a prayer , the good will of him that dwelt in the bush , blesse thee . when a soule shall finde god calling him forth to employments , perhaps great and high , yet every way suiting that light and gracious discovery which he hath given of himselfe , one thing answering another , it sets him in a frame of honouring god aright . this might be of rich consideration could we attend it : for hence . as i said before , is apostasy from gods work . he appeares not unto me , how can they go upon his imployment ? men that have no vision of god , are in the darke , and know not what to doe . i speak not of visions beyond the word , answers of prayers , gratious applications of providences , with wise considerations of times and seasons . some drop off every day , some hang by the ey-lids , and know not what to do ; the light of god is not sent forth to lead and guide them : psal. . . wonder not at the strange backslidings of our days , many acted upon by-ingagements , and for want of light , know not to the last what they were adoing . . hence also is the suiting of great light , and great worke , in our days . let new light be derided whilest men please , he will never serve the will of god in this generation , who sees not beyond the line of foregoing ages . . and this thirdly , may put all those , whom god is pleased to imploy in his service , upon a diligent inquiry into his mind . can a servant do his masters work , without knowing his pleasure ? we live for the most part from hand to mouth , and do what comes next : few are acquainted with the designes of god . the going forth of the lord with his people towards their rest , with reference to his harbingers is described v. . before him went the pestilence , and burning coales went forth at his feete . before him , at his face . the pestilence , this is l often reckoned amongst the weapons wherewith god fighteth with any people to consume them : and as speeding an instrument of destruction it is , as any the lord ever used towards the children of men . at his feet went forth a burning coale . a redoubling say some of the same stroke : burning coals , for burning diseases . when one blow will not do the work appointed , god redoubles the stroak of his hand : levit. . , , , . or burning coals , dreadfull judgements , mortall weapons , as fire and flames are often taken in other descriptions of god's dealing with his enemies : psal. . . . . prevailing fire is the most dreadfull meanes of destruction , heb. . . isa. . . exod. . . god threatneth to send the hornet upon the canaanites , before the children of israel : some stinging judgements , either on their consciences , or bodies , or both . something of the same kind is doubtlesse here held out : he sent plagues and diseases among them to weaken and consume them , before his peoples entrance . his presence was with israel , and the pestilence consuming the canaanites before their entrance is said to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} at his faces , or appearances , before him , before the entrance of the presence of his holinesse . and the following judgements that quite devoured them , were the coals going out at his feet , which he sent abroad , when he entred their land , with his own inheritance , into theirs , to cast out those malae fidei possessores . . sicknesses , diseases and all sorts of judgements are wholly at gods disposall . affliction commeth not forth of the dust , neither doth trouble spring out of the ground , yet man is borne to trouble , as the sons of the burning coale lift up in flying , job . . , . . when god intends the totall destruction of a people , he commonly weakens them by some previous judgements . let the truth of this , be found upon them that hate us , and the interpretation therof , be to the enemies , of this nation : but the lord knows , all our hearts may well tremble , at what will be the issue of the visitations of the last years . god never wants instruments , to execute his anger , and ruine his enemies . his treasury of judgements , can never be exhausted . if israel be too weake for the amorites , he will call in the pestilence and burning diseases to their assistance . what creature hath not this mighty god used against his enemies ? an angell destroyes senacheribs host , isa. . . and smites herod with wormes : acts . . heaven above sends downe a hell of fire and brimstone on sodome and gomorah , gen. . . the starres in their courses fought against sisera . judg. . . devils do his will herein , he sent evill angels among the aegyptians , psal. . . fire consumes persecuting ahaziah's companies , kings . , . the water drownes pharaoh and his chariots , exod. . . earth swallows up korah , with his fellow rebels , numb. . . beares rend the children that mocked elisha , kings , . . lyons destroy the strange nations in samaria , kings . . froggs , lice , boyles , hayle , rayne , thunder , lightning , destroy the land of aegypt : exod. , , . locusts are his mighty army to punish israel joel . . . hailstones destroy the canaanites , josh. . . stones of the wall slay the syrians , kings . . pestilence and burning diseases are his ordinary messengers . in a word , all creatures , serve his providence , and await his commands , for the execution of his righteous judgements . neither the beasts of the field , nor the stones of the earth , will bee any longer quiet then hee causeth them to hold a league with the sons of men . to teach us all to tremble before this mighty god . who can stand before him , qui tot imperat legionibus ? if hee will strike hee wants no weapons : if he will fight he wants no armies . all things serve his will . he saith , to one come , and it commeth , to another go , and it goeth , to a third , do this , and it doth it . he can make use of our selves , our friends , our enemies , heaven , earth , fire , water , &c. any thing , for what end he pleaseth . there is no standing before his armies ; for they are all things , and himselfe to make them effectuall . there is no flying from his armies , for they are every where , and himselfe with them . who would not feare this king of nations ? he that contends with him , shall find it , as if a man did flee from a lyon , and a beare met him ▪ or went into the house and leaned upon a wall , and a serpent bitte him : amos . , . no flying , no hiding , no contending . wormes kill herod ; a flie choak'd adrian , &c. to be a bottome of confidence and dependence in an evill day . he that hath god on his side , hath also all things , that are seene and that are not seene . the mountaine is full of fiery chariots for elisha's defence , when outwardly there was no appearance , kings . . all things waite their masters beck , to do him service , as for the destruction of enemies , so for the deliverance of his . what though wee had no army in the time of war ? god hath millions , many thousands of angels , psal. . . one whereof can destroy so many thousands of men in a night : isa. . . hee can choose ( when few others will appeare with him against the mighty , as in our late troubles ) foolish things to confound the wise , and weak things , to confound the strong . senacheribs angell is yet alive , and the destroyer of sodom is not dead . and all those things are at our command , if their help may be for our good : judah ruleth with god , hos. . . hath a rule by faithfull supplications over all those mighty hosts . make god our friend , and wee are not onely of the best , but also the strongest side . you that would be on the safest side , be sure to choose that which god is on . had not this mighty all-commanding god been with us , where had we been in the late tumults ? so many thousands in kent , so many in wales , so many in the north , so many in essex , shall they not speed ? shall they not divide the prey ? is not the day of those factious independents come ? was the language of our very neighbours : the snare is broken , and we are delivered . the lord having sent messengrs before him into canaan , stands himself as it were upon the borders and takes a view of the land . he stood and measured the earth , he beheld and drove asunder the nations , and the everlasting mountaines were scattered , the perpetuall hills did bow : his wayes are everlasting . two things are here considerable ▪ . the lords exact fore-view of the promised land : he stood and measured the earth , and beheld the nations . . his operation at that time , he drave asunder the nations , and the , &c. . hee stood and measured . the prophet here representeth the lord on the frontire of canaan , as one taking view of a piece of land , and exactly measuring it out , as intending it for his own , weighing and considering the bounds and limits of it , to see if it will answer the end for which he purposeth it . gods exact notice and knowledge of his peoples possession is in those words held out . he views where the lines of every tribe shall run . nothing happens or is made out to any of gods people , without his own carefull providentiall predisposition . he views the circuit of the whole , where , and how , divided , and separated from the dwellings of the unclean , and habitations of the uncircumcised . fixed bounds , measured limits of habitation is a necessary ingredient , to the making up of a nat●●all church . . what he did : which is two wayes expressed , . in reference to the inhabitants , . to the land it selfe : . for the inhabitants , he drove them asunder : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and he made to leape out of their old chanels . those nations knit and linked together amongst themselves , by leagues and civill society , he separated , disturbed , divided in counsels and armes , ( as in the case of the gibeonites , ) persecuted by the sword , that they suddenly leaped out of their habitations , the residue wandering as no people . gods justly nation-disturbing purposes , are the bottome of their deserved ruine . . for the land , the everlasting mountaines , &c. those strong firme lasting mountaines of canaan , not like the mountaines of sand in the desart where the people were , but to continue firme to the worlds end , as both the words here used {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , perpetuity , and everlasting , do in the scripture frequently signify . now these are said to be scattered and to bow , because of the destruction of the inhabitants of those lasting hills , being many of them high and mighty ones like perpetuall mountaines : they being given in possession to the sons of israel , even the cheife things of the antient mountaines , and the pretious things of the lasting hills : deut. . . god takes an exact foreview of his peoples portion and inheritance . like a carefull father , he knows before hand , what he intends to bestow upon them . hee views it , measures it , prepares it to the utmost bounds . they shall not have a hayrs bredth which hee hath not alotted them : nor want the least jot of their designed portion . learne to be contented with your lot . he is wise also , who took a view of it , and measured it , and found it just commensurate to your good : had he known that a footes bredth more had bin needfull , you should have had it . had he seen it good ; you had had no thornes in your lands , no afflictions in your lives . o how carefull , how solicitous are many of gods people ! how full of desires ! oh that it were with me thus or thus ! possesse your soules in patience : as you cannot adde too , no more shall any take from your proportion . he took the measure of your wants , and his own supplies long since . that which he hath measured out , he will cut off for you . he knows how to suit all his children . it is dangerous incroaching for any of the sons of men upon gods peoples portion , lot , priviledges or inheritance . god hath measured it out for them , and he will looke that they injoy it . g shall men remove his bounds , and land-markes , and be free ? will it be safe trespassing upon the lands of the almighty ? will it be easy and cheape ? will he not plead his action with power ? especially seeing he hath given them their portion . if he hath given seir to edom , what doth he vexing and wasting jacob ? shall they not possesse what the lord their god gives them to possesse ? jud. . . he hath cautioned all the world ; kings and others in this kind : touch not mine annointed , do my prophets no harme : psal. . , . touch them not , nor any thing that is theirs : harme them not in any thing i bestow on them . they have nothing but what their father gives them , and christ hath bought for them . will a tender father thinke you , contentedly looke on , and see a slave snatch away his childrens bread ? if a man hath ingaged himselfe to give a jewell to a deare friend , will he take it patiently to have an enemy come and snatch it away before his face ? god is ingaged to his people for all their injoyments , and will he quietly suffer himselfe to be robbed and his people spoyled ? shall others dwell quietly in the land which he hath measured for his own ? see whence the great destructions of people and nations in these latter ages have come . is it not for touching these forbidden things ? the holy vessels of the temple at hierusalem , ruined babylon . is not the wasting of the westerne nations , at this day from hence , that they have served the whore to deck her selfe , with the spoyles of the spouse ? helped to trim her with the portion of gods people : taking away their liberties , ordinances , priviledges , lives , to lay at her feet . doubtlesse god is pleading with all these kingdomes for their incroaching . they who will not let him be at peace with his , shall have little quiet with their own . the eagle that stole a coale from the altar , fired her nest . i know how this hath been abused to countenance the holding of babylonish wedges . god will preserve to his people his own allowance , not romes supplyment . this nation hath yet itching singers , and a hankering minde after the inheritance of gods people : let them take heed , he hath knocked off their hands an hundred times , and sent them away with bloudy fingers . o that we were wise , that we be not quite consumed . of you i hope better things , and such as accompany salvation , yet give me leave to cautionate you a little . . as to priviledges and liberties of this life . their liberties and estates , are not as other mens : but more exactly measured for their good , and sanctifyed to them in the bloud of christ . if in these things god hath called you to the defence and protection of his , he will expect a reall account . you had better give away a kingdome that belongs to others , then the least of that which god hath made for his saints . think not any thing small , which god accounts worthy to bestow on his . if he hath meted out liberty for them , and you give them slavery , you will have a sad reckoning . . in point of ordinances , and christ purchased priviledges : r here 't is dangerous incroaching indeed . god exactly measured canaan because it was to be the seat of a nationall church . if you love your lives , if you love your souls , be tender in this point . here if you meddle with that which belong not unto you , were you kings , all your glory would be laid in the dust . chr. . . woe to them who cut short the saints of god in the least jot , of what he hath allotted to them in spiritualls . is it for any of you , o ye sons of men , to measure out gods childrens portion , long since bequeathed them by christ ? let them alone with what is given them . if god call israel out of egypt to serve him , shall pharaoh assigne who , and how they shall go , first men onely , then all without their cattel ? nay sayes moses , we will go as god calls , exod. . . was not one main end of the late tumults , to rob gods people of their priviledges , to bring them again under the yoke of superstition ? what god brake in warre , do not think he will prosper in peace ? if you desire to thrive , do not the same , nor any thing like it . take they any thing of yours , that belongs to cesar , the civil magistrate , restraine them , keep them within bounds . but if they take onely what christ hath given them , o touch them not , harm them not . the heap is provided for them , let them take for themselves . thinke it not strange , that every one should gather his own manna . the lord forbid that i should oversee the magistrates of england , taking away liberties , priviledges , ordinances or wayes of worship , from them to whom the almighty hath made a free grant of them . if in taking what god hath measured out for them , they should not all comply with you , in the manner and measure of what they take , do them no harm , impoverish not their families , banish them not , slay them not . s alas your judgements , were you kings , and emperours , is not a rule to them . they must be tryed by their own faith . are their souls think you more precicious to you then themselves ? you say they take amisse : they say no : t and appeal to the word . should you now smite them ? speak blood , is that the way of jesus christ ? should it be as you affirm , you would be puzled for your warrant . to run when you are not sent , surely in this case is not safe . but what if it should prove in the close , that they have followed divine directions ? do you not then fight against god , wound jesus christ , and prosecute him as an evil doer ? i know the usual colours , the common pleas , that are used for the instigation of authority to the contrary . they are the very same and no other , that have slain the saints of god , this years . arguments for persecution are died in the blood of christians , for a long season , ever since the dragon gave his power to the false prophet , they have all died as hereticks and schismaticks . suppose you saw in one view all the blood of the witnesses of christ , which hath been let out of their veins , by vain pretences , that you heard in one noyse the dolefull cry of all pastorlesse churches , dying martyrs , harbourlesse children of parents inheriting the promise , wildernessewandring saints , dungeoned believers , wrested out by pretended zeal to peace and truth , and perhaps it may make your spirits tender as to this point . see the warrantablenesse of our contests for gods peoples rights . it was jephthaes onely argument against the incroaching ammonites . judg. . by gods assistance they would possesse what the lord their god should give them . if a grant from heaven will not make a firm title , i know not what will . being called by lawfull authority , certainly , there is not a more glorious employment , then to serve the lord , in helping to uphold the portion he hath given his people . if your hearts be upright , and it is the liberties , the priviledges of gods saints , conveied from the father , purchased by christ , you contend for , go on and prosper , the lord , is with you . . from what god did . the works and labours of gods people are transacted from them in heaven , before they once undertake them . the israelites were now going to canaan , god doth their work for them before hand they did but go up and take possession ; joshua and caleb tell the people not onely that their enemies defence was departed from them , but that they were but bread for them : num. . . not corn that might be prepared , but bread , ground , made up , ready baked , ready to eat . their work was done in heaven . known unto god are all his works from the beginning of the world , acts . . all that is done here below , is but the writing of a visible copy for the sons of men to read , out of the etenall lines of his own purpose . up and be doing , you that are about the work of the lord . your enemies are bread ready to be eaten , and yield you refreshment . do you think if our armies had not walked in a troden path they could have made such journeys as they have done of late ? had not god marched before them , and traced out their way from kent to essex , from wales to the north , their carcasses had long ere this , been cast into the field . their work was done in heaven before they begun it . god was gone over the mulberry trees ; the worke might have been done by children , though he was pleased to employ such worthy instruments . they see i doubt not their own nothingnesse , in his all-sufficiency . go on then , but with this caution , search by all wayes and means to find the footsteps of the mighty god , going before you . the trembling condition of the opposing nations round about when god appeared so gloriously for his people , is held out verse . i saw the tents of cushan in affliction : the curtayns of the land of midian did tremble . you have here three things considerable . . the mention of two nations enemies of the church , cushan and midian . . the state and condition of those nations , the tents of the one in affliction , and the curtains of the other in trembling . . the view the prophet had of this , i saw it saith he , i saw , &c. for the first , these two nations , cushan and midian , were the neigbouring people to the israelites , being in the wildernesse when god did such great things for them . first cushan , that is the tentdwelling arabians on the south side towards ethiopia , being as the ethiopians of the posterity of cush ( thence called cushan ) the eldest son of scoffing ham , gen. . . enemies and opposers of the church ( doubtlesse ) all the way down from their profane ancestors . these now beheld the israelites , going to root out their allies , and kindred the amorites of canaan , the posterity of canaan , the younger brother of their progenitor cush , gen. . . midian were a people inhabiting on the east-side jordan , on the borders of moab : so called from their forefather , midian the son of abraham by keturah , gen. . , . these obtained a temporall blessing for a season , from the love borne to their faithfull progenitor . in the days of jacob , they were great merchants , gen. . . at this time in lesse then years , they were so multiplyed , that they had five kings of their nation : num. . . some knowledge of the true god , was retained as it should seeme untill now amongst some of them , being received by tradition from their fathers . moses father in law , was a priest of this country , exod. . , . not altogether unacquainted with jehovah , exod. and was himselfe , or his son perswaded to take up his portion in canaan , num. . , . but for the generality of the nation , being not heirs of the promise , they were fallen off to superstition and idolatry . exceeding enemies they were to the people in the wildernesse , vexing them with their wiles , and provoking them to abominations , that the lord might consume them , num. . . none so vile enemies to the church as superstitious apostates . these two nations then set out all manner of opposers , grosse idolators as cushan , and superstitious envious apostates as midian . . their state and condition severally : the tents of cushan were in affliction : the tents , the arabian ethiopians of cush , dwelling in tents : the habitation for the inhabitant , by an hypallage . they were in affliction , under vanity , under iniquity , the place of vanity , so variously are the words rendred : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} under affliction , vanity , or iniquity . sin , and the punishment of it , are frequently in the scripture of the same name : so nere is the relation . aven is properly and most usually iniquity , but that it is here taken for the consequent of it , a consuming , perplexed , vexed condition can be no doubt . the cushamites then were in affliction , full of anguish , feare , dread , vexation to see what would be the issue of those great and mighty things which god was doing in their borders for his people . u afflicted with israels happinesse and their owne fears , as is the condition of all wicked oppressers . . the curtaines of the land of midian , for the midianites dwelling in curtained tabernacles , by the same figure as before . they trembled , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , moved themselves , were moved , that is shaken with feare and trembling , as though they were ready to run from the appearance of the mighty god with his people . the story of it , you have in the book of numbers : as it was prophetically fore-told by moses concerning other nations , exod. . , , . the people shall heare and be afraid , sorrow shall take hold of the inhabitants of palestina : then the dukes of edom shall be amased , the mighty men of moab , &c. god filled those nations with anguish sorrow and amazement , at the protection he granted his people . . the prophets view of all this : i saw it , or i see it : though it were years before , supposing him to prophesy about the end of josiah , or beginning of jehojakim , yet taking it under the consideration of faith he makes it present to his view . faith looketh backwards and forwards , to what god hath done , and to what he hath promised to do : abraham saw the day of christ , so many ages after , because he found it by faith in the promise : habakkuk saw the terrors of cushan and midian so many ages before , because faith found it recorded among the works of god to support it selfe in seeking the like mercies to be renewed : so that this is the sum of this verse . o lord , faith makes it evident , and presents it before my view , how in former days , when thou wast doing great things for thy people , thou filledst all thine , and their enemies , with fear , vexation , trembling and astonishment . . faith gives a present subsistence , to sorepast works as recorded , and future mercies as promised , to support the soule in an evill day . i saw . i have made the doctrine by analogy look both ways , though the words of the text look but one . . gods dealing with his enemies , in the time of his churches deliverance is of especiall consideration : i saw , &c. . the measuring out of gods peoples portion fills cushan with affliction and midian with trembling . their terrors follow gods measuring , v. . the season of the churches deliverance being come , cushan and midian , opposing enemies , and superstitious revolters shall surely wax vaine and perish . for the first , that faith gives a present , &c. the apostle tels us , that faith is the substance of things hoped for , and the evidence of things not seen : heb. . . . of things hoped for : it looks forward to the promises , and so gives the substance of them in present possession , so confirming our minds and hearts , that they may have a subsistance as it were within us , though not actually made out unto us . . it is the evidence of things not seene : it extends it selfe not only to things promised , but taking for its object the whole word of god , it makes evident , and present , things that are past also . the faith commended v. . is of things long since done , even the making of the things that are seene of the things that do not appeare . abraham saw my day saith our saviour , joh. . . he saw it as habakkuk the tents of cushan in affliction . faith made it present to him : all the ages between him and his promised seed were as nothing to his keen-sighted faith . hence the apostle puts the mercies of the promise , all in one forme and rank as already wrought , though some of them were injoyed and some of them in this life cannot be . rom. . . whom he hath justifyed , them he hath glorifyed : he hath done it for them already , because he hath made them believe it , and that gives it a present subsistance in their spirits ▪ and for forepast works , they are still mentioned by the saints , as if they had bin done in their days , before their eyes . elisha calls up to remembrance a former miracle , to the effecting the like , kin. . . there be three things , in past , or future mercies , which faith makes present to the soule , giving in the subsistance of them , . their love , . their consolation , . their use and benefit . . the love of them : the love , that was in former works , and the love that is in promised mercies , that faith drawes out , and really makes ours . the love of every recorded deliverance , is given to us by faith . it looks into the good-will , the free-grace , the loving-kindnesse of god , in every work that ever he did for his , and cryes , yet this is mine : this is the kernell of that blessing , and this is mine : for the same good-will , the same kindnesse he hath towards me also . were the same outward actings needfull , i should have them also . the free-love of every mercy is faiths proper object . it makes all joshuah's great victories , present to every one of us . the promise that had the love and grace in it which run through them all , is given him : josh. . . i will be with thee , i will not faile thee nor forsake thee . now the apostle tells us , that the truth and love of this promise is ours , heb. . . faith may , doth assure it selfe , that what good-will soever , was in all the great mercies which joshuah received upon that promise , is all ours . all the good-will and choyse love of , i will never leave thee nor forsake thee , is mine and thine , if we are believers . he that hath this present , hath all joshuas victories present . the very glory of the saints in heaven is ours in the love of it . we enjoy that love , which gave them glory , and will crowne us also in due time . . in their comforts and refreshments . thou gavest leviathan to be meate to the people in the wildernesse , psal. . they fed their souls full of the sweetnesse of that mercy , the destruction of their oppressing tyrant : we chew the cud upon the blessings of former ages . who hath not with joy delight and raysed affections , gone over the old preservations of the church in former years ? how doe's david run them over with admiration , closing every stop with , his mercy endureth for ever ? psal. . and for things to come , as yet in the promise only , whether generall to the whole church , as the calling of the jews , the comming in of the fulnesse of the gentiles , the breaking out of light , beauty and glory upon the churches and saints , the confusion of nations , not subjecting themselves to the standard of the gospell , &c. or in particular , further assurance of love then presently enjoyed , neerer communion with father and son , being with christ , freed from misery and corruption , dwelling with god for ever , how do's faith act over these and the like things in the heart , leaving a savour and relish of their sweetnesse continually upon the soule ? o how sweet also are the things of the world to come unto poor believers ! christ leads the soule by faith , not only into the chambers of presently-enjoyed loves , but also into the foreprepared everlasting mansions in his fathers house . thus it gives poore mortall creatures , a sweet relish of eternall joyes : brings heaven into a dungeon , glory into a prison , a crown into a cottage , christ into a slaughter-house . from the nature of faith : though it do not make the thing believed to be , ( the act cannot create its own object , ) yet applying it , it makes it the believers . it is the bond of union between the soule and the thing promised . he that believes in christ , by that believing receives christ , joh. . . he becomes his . it is a grace uniting its subject and object , the person believing , and the thing believed . there needs no ascending into heaven or descending , the word of faith makes all things nigh , even within us . some glasses will present things of a great distance very neere : faith looking through the glasse of the gospell , makes the most remote mercies to be not onely in a close distance , but in union . it is the subsistence of things hoped for , that which they have not in themselves , it gives them in the full assured minds of believers . from the intendment of all mercies : they are for every believer . all things are theirs , world , life , death , things present , things to come , cor. . . all promises being made to every believer , and all mercies being the fruit of these promises , they must all belong to every believer . now if all these should be kept from us at that distance wherein they fall in their accomplishment in respect of time , what would they availe us ? god therefore hath appointed that they shall have a reall , though not a naturall presence and subsistence at all times , to all believers . see hence what use you may make of past mercies , deliverances , blessings , with promised incommings : carry them about you , by faith , that you may use them at need : where is the god of elijah : awake , awake oh arme of the lord , &c. i saw the tents of cushan : take store mercies along with you in every tryall . use them , or they 'l grow rusty , and not passe in heaven . learne to eat leviathan many yeares after his death . forget not your pearles , scatter not away your treasure , bee rich in a heape of mercies , faith will make you so . the love , the comfort , the benefit of all former and future blessings are yours , if you know how to use them . oh how have we lost our mercies in every hedge and ditch ! have none of us skill to lay up the last eminent deliverance against a rainy day ? . learne how to make the poorest and most afflicted condition , comfortable and full of joy . store thy cottage , thy sick bed , by faith , with all sorts of mercies . they are the richest furniture in the world . gather up what is already cast out , and fetch the rest from heaven . bring the first fruits of glory into thy bosome . see the jewes called , the residue of opposers subdued , the gospel exalted , christ enthroned , all thy sinnes pardoned , corruption conquered , glory enjoyed . roll thy selfe in those golden streames every day . let faith fetch in new and old : ancient mercies , for thy supportment , everlasting mercies , for thy consolation . he that hath faith , hath all things . . gods dealing with his enemies , in the season of his churches deliverance is of especiall consideration ; i saw the tents , &c. so did the israelites , beholding the aegyptians dead on the shore . exod. . , . the heathen raged , the kingdomes were moved , he uttered his voyce , the earth melted , the lord of hosts is with us , the god of jacob is our refuge , selah : come , behold the workes of the lord , what desolations he hath made on the earth : psal. . , , . the enemies undertaking , ver. . gods protection to his people , ver. . a view of the adversaries desolation , ver. . are all orderly held out . the lord tells moses , that he will harden the heart of pharaoh , that he might shew his power , to this very end , that it might be considered , and told to one another , exod. . , . how many psalmes have wee that are taken up in setting forth gods breaking , yoking , befooling , terrifying his adversaries at such a season ? the remembrance of the slaughter of the first borne of egypt , was an ingredient in the chiefest ordinance the antient church enjoyed , exod. . much of the greatnesse and intensenesse of his love to his own , is seene in his enemies ruine . isa. . , . i gave egypt for thy ransome , ethiopia and seba for thee , since thou wast precious in my sight , thou hast been honourable , and i loved thee , therefore i will give men for thee , and people for thy life . when god gives such mighty kingdomes for a small handfull , it appeares they are precious to him . whosoever shall gather together against thee shall fall for thy sake , isa. . . when god will maintaine a quarrell with all the world , sweare that he will never have peace with ameleck , untill he be consumed , breake nations , kings and kingdomes , stretch out his hand in judgement round about , and all to save , preserve , prosper , protect , a small handfull , surely he hath endeared affections for them . in the dayes wherein we live , can we look , and see , wise men befooled , mighty warriours vanquished , men of might become as children , their persons slaine , and trodden downe in the field , can wee but cry ? lord , what are we , and what is our house that thou shouldest doe such things for us ? a serious view of what god hath done in this nation of late , what armies he hath destroyed , what strong holds demolished , what proud haughty spirits defeated , what consultations made vaine , is enough to make us admire the riches of his love all our dayes . wee may know what esteeme a man sets upon a jewell by the price he gives for it . surely god values them , for whom he hath given , the honours , the parts , the polities , the lives , of so many tall cedars , as of late he hath done . the loving kindnes of god to his church is seene , as in a glasse , in the bloud of their persecutors . the manifestation of gods soveraignty , power , and soveraign justice , is as deare to him as the manifestation of his mercy . the properties he layes out in destruction , are equally glorious , with those he laies out in preservation . in the proclamation of his glorious name he omits them not : exod. . , . in these he triumpheth gloriously when he hath overthrowne the horse and his rider in the sea , exod. . let not our eyes in the late deliverance bee alwayes on the light side of the worke , our owne mercies : the darke side of terror and judgement is not without its glory . the folly that was in their counsells , the amazement that was in their armies , the trembling that accompanied all their undertakings , the tympanous products of all their indeavours , doe all cry out digitus dei est hic . had not god shewed infinite wisedome , they had not beene so abundantly foolish ; had not he been infinite in power , the many thousands of enemies had not been so weake . in the late engagement in this country , when god stirred us up , with some others in these parts , to make some opposition to the enemy gathering at chelmsford , what were thinke you the workings of gods providences against them ? how came it to passe that we were not swallowed up by them ? for . they were desirous to ruine us : if we may judge their desires to answer their intetest , or their expressions , with the language of their friends round about us to answer their desires . . they were able to doe it . they had from the beginning and so all along , neere as many thousands , as wee had hundreds , of them very many old experienced souldiers , with us not three men , that had ever seene any fighting . . they were resolved to doe it . vvitnesse their owne confessions , and frequent declarations of their purposes , whilest the businesse was in agitation . . they were provoked to it . the first and onely considerable opposition being made unto them in this place , and thereby first their assistance from colchester hindred , which how much they valued , witnesse the senselesse letter they would have forced the committee to subscribe , to perswade us not to disturbe their levies there . secondly , suppressed and discouraged all those affected to them and their designes in these parts of the county , restraining some , disarming others , awing all . thirdly , hastning the coming of the army , lest their friends should suffer . fourthly , incouraging their coming , by declaring that they had friends here , by which and the like they were abundantly provoked . . that they were also invited to it , though by persons somewhat inconsiderable , with promises of a full party of friends to assist them , which they might have had , and a rich booty from their enemies to support them , which they might have found , is too apparent . now being thus advantaged , thus incouraged , thus provoked , and resolved , why did they not attempt it , why did they not accomplish their desires ? is it not worth the while to consider how they were restrained ? was not much of gods wisedom seen in mixing a spirit of giddinesse and errror in the middest of them , that they knew not well how to determine , nor at all to execute their determinations ? was not his power seene in causing experienced souldiers as they were , with their multitudes , to be afraid of a poore handfull of unskillfull men , running together because they were afraid to abide in their houses ? vvas not his justice exalted , in keeping them onely for the pit which they had digged for others ? doubtlesse the hand of god was lifted up . o that wee could all learne righteousnesse , peculiarly amongst ourselves of this place : is there nothing of god to be discerned , in the vexations , birthlesse consultations , and devices of our observers ? nothing of power in their restraint ? nothing of wisdome in the selfe-punishment of their anxious thoughts ? nothing of goodnesse that after so long waiting for advantage , they begin themselves to think , that neither divination nor inchantment will prevaile ? . the measuring out of gods peoples portion fills cushan with affliction , and midian with trembling . their eye is evill , because god is good . israel's increase is pharaoh's trouble , exod. . . when nehemiah comes to build the walls of jerusalem , it grieved the enemy exceedingly , that one was come to seek the welfare of the children of israel . neh. . . this is the season of that dispensation which you have mentioned , isaiah . , , . thus saith the lord , behold my servauts shall eat , but yee shall bee hungry , behold my servants shall drink but yee shall be thirsty , behold my servants shall rejoyse , but yee shall be ashamed : behold my servants shall sing for joy of heart , but yee shall cry for sorrow of heart , and houle for vexation of spirit . and yee shall &c. the reasons of this are taken , from their envy , from their carnall feare , the two principles whereby they are acted in reference to the saints of god . . their envy : * they have a devouring envy at them , which at length shall shame them and consume them , isa. . . they are of their father the devill , and he ( through envy ) was a murderer from the beginning . joh. . . the portion god measureth out unto his people is in distinguishing mercies , differencing blessings : in such things as the world hath not , giveth not . now this is that , which envy takes for its proper object . that others should have enjoyments above them , beyond them , this envious men cannot beare . god accepts abell , not cain ; presently cain is wrath and his countenance falls , gen. . . jacob gets the blessing , and this fills the heart of esau , with murderous revenge , gen. . . upon all gods appearances with the apostles , how were the jews cut to the heart , vexed , perplexed ? god gives distinguishing mercies to his people , such protections , such deliverances , this cushan and midian cannot bear . . their carnall fear : they have all of them that conclusion in their brests , which haman's wisemen and wife made to him , h●st. . . if they begin to fall before the seed of the jews , utter ruine will follow . when god begins to own his people as they in the acts , chap. . v. . they doubt whither this will grow . their hearts tell them secretly they are usurpers of all they have , and when god ownes any , they instantly fear lest for their sakes they should be called to account . when a distinction begins to be made , in ordinances , priviledges , deliverances , protections , evidently given to some peculiar ones , they tremble within that they are set apart for no good . this picking and chusing of men by the lord psal. . . they cannot bear with . such mighty works attend the israelites , what thinkes midian will be the end of this ? it is true their pride calls on them to act openly more of their malice then their fear : but yet this lies at the bottome : like a boasting atheists nightly thoughts . the chiefe priests and pharisees , having gotten the apostles before them , what big words they use to countenance the businesse ? who gave you this power ? acts . . but when they are by themselves they cry , what shall we do ? and whereunto will this grow ? this lies at the bottome with many at this day , though they boast and lift up their mouthes to heaven , their hearts do tremble as an aspen leafe . learn not to be troubled , at the great tumultuating , which is amongst many against the wayes of god at this day . god is measuring out his childrens portion , giving them their bread in season , viewing for them the lot of their inheritance . men of the world , profane cushanites , superstitious apostaticall midianites , will not , cannot be quiet . vexed they are , envious and afraid , and will act according to those principles . cushanites see religion owned , midianites theirs disclaimed , and both are alike provoked . the lord convert them , or rebuk them , or the one will have the armies , the other their wiles . only judge not their hearts by the outward appearance always : they seeme gallant to you , indeed they are frighted , galled , vexed . i have seen a galled horse under dressing , leap and curvet , as though it had bin out of metall and spirit , when indeed it was paine and smart that made him do it . they pretend to despise us when they envy us . they look like contemners , but are tremblers : be not troubled at their outward appearance , they have inward anguish ; they bite others , but are lashed themselves . . the season of the churches deliverance being come , cushan and midian must wax vaine and perish . that there is such a season i told you before . when years are expired , aegypt must be destoyed , the amorites rooted out , and all the nations round made to tremble . when years of captivity expire , babylon must be ruined , and the caldean monarchy quite wasted , that the jews may returne . the church being to be delivered , haman must be hanged . this you have fully set out , revel. . , , , , , . it is the fall of heathenish tyranny , by the prevailing of the gospell , which you have there described . rome and constantinople , pope and turk , are preserved , for a day and an houre , wherein they shall fall and be no more . if the season of enjoying ordinances and privileges , be come to this nation , that the tabernacle of god , will be here amongst men , wo be to cushanites , wo be to midianites , open opposers and secret apostates . they shall not be able to be quiet , nor to prevaile . god will not let them rest , nor obtain their purposes : the story of haman must be acted over againe ; their hearts shall be stirred up to their own ruin . revel. . . this is the frame of perishing babylonians , in the day of sions-restauration . the reasons are , . because at the deliverance of his people god will plead with their enemies for their oppressions . it is the day of the lords vengeance , the yeare of recompences for the controversy of sion , isa. . . it is the vengeance of the lord and his temple that lights upon them , in that day . jerem. . . the violence done to me and my flesh , be upon babylon shall the inhabitant of zion say , and my blood upon the inhabitants of caldea shall jerusalem say , jerem. . . in this day great babylon must come into remembrance , rev. . , . . the discerning triall , that shall , and doth come along with the churches vindication , will cut off all superfluous false professors , so that they also shall perish : mala. . , . christ comes with a fan to send away the chaffe in the wings of the wind . have we not seen this end of many zelots ? . the amorites live in canaan , and must be removed . oppressors , and hypocrites , enjoy many rights of the church , which must be taken from them : rome and her adherents , shall not have so much left , as the name or title , appearance or shew of a church . the outward court they have troden down and defiled , shall be quite left out , in the measuring of the temple , revel. . bring this observation home to the first from this verse , and it will give you the use of it : proceed we to the next verse . was the lord displeased against the rivers ? was thine anger against the rivers ? was thy wrath against the sea , that thou diddest ride upon thy horses and thy chariots of salvation ? was the lord displeased {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} kindled , did he burne ? that is in wrath : heat is a great ingredient in the commotion of anger , in us , here alluded to , or because the effects of anger are so often compared to fire . against the rivers or flouds ? again was thine anger ? {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} thy nose or face , or thine anger , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifies both : the x face is the seate of angers appearance : fury comes up into the face . was thine anger ? thy troubling anger ( so the word ) against the sea ? the red sea , through which thy people passed . that thou diddest ride upon thy horses , thy chariots salvation , or thy chariots were salvation , currus salutares , thy safety-bringing charets . the words are an admiring expostulation , about the mighty works of the lord , for his people , upon the sea , rivers and inanimate creatures . . the rivers : jordan and its driving back is doubtlesse especially intended . the lord shewed his power , in disturbing that antient river in his course , and making his streames run backward . the story of it you have josh. . , . the people being to enter into canaan , the lord divides the waters of that river , making them beneath to sinke away , and those above to stand on an heap . this the prophet magnifyes , psa. . . what aylest thou o jordan that thou wast driven back ? what marvellous , powerfull disturbing thing is happened to thee , that contrary to thy antient naturall course , thy streames should be frighted , and run back to the springs from whence they came ? . the sea : that is the red sea , which in like manner was divided , exod. . . which the prophet also admires in the forecited psalme : the sea saw it and fled : what ayledst thou , o thou sea that thou fledst ? what strong mighty impression of power was on thee , that the multitudes of thy waters should be parted , and thy chanell discovered dry to the bottome ? that thou diddest ride upon thy horses and thy chariots of salvation . this you have againe v. . thou diddest ▪ walke through the sea with thine horses . these were those clouds and windes which the lord sent before the izraelites , to the sea and jordan , to drive them back . he maketh the cloudes his chariots , and walketh upon the wings of the wind psal. . . so psal. . . hee did fly upon the wings of the wind. after the manner of men , god is represented as a mighty conquerour , riding before his armies and making way for them . the power and majesty of god , was with , and upon those clouds and winds , which went before his people , to part those mighty waters , that they might passe dry : and therefore they are called his saving chariots , because by them his people were delivered . or by horses and chariots here , you may understand the angels , who are the host of god . psal. . . the chariots of god are twenty thousands , even thousands of angels , they have appeared as horses and chariots of fire , kings . . and their ministry no doubt the lord used in these mighty works of drying rivers , and dividing seas . either way , the glorious power and majesty of god , in his delivering instruments , is set forth . thus the words severally , now joyntly . this admiring interrogation includes a negation . was the lord kindled against the rivers , was thy face against the rivers , &c. was it that the deep had offended the most high , that by thine angels , winds and clouds , thou diddest so disturbe the flouds in their antient course , and madest naked their hidden channells , untill the hoary deep cryed out for feare , and lifted up his aged hands to the almighty as it were for pity , v. ? no surely , no such thing ; all those keep the order by thee unto them appointed ; it was all for the salvation and deliverance of thy people . god was not angry with jordan when he drove it back , nor with the sea when he divided it , but all was effected for israels deliverance . the very senselesse creatures , are as it were sensible of the wrath and power of the almighty . effects of anger being in and upon the deep , he utters his voyce and lifts up his hands on high , v. . god often in the scripture sets forth his power and majesty , by the trembling of heaven , and the shaking of the earth , the vanishing of mountaines , and the bowing of perpetuall hills , the professed humble subjection of the most eminent parts of the creation . the sea shall fly as afraid , the rocks as weake rend and crumble , the heavens be darkened , the mountaines skip like rams , and the little hills like young sheep , psal. . . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} aeschilus . justin . in apol. the heavens shook , the earth dropped at the presence of god , psal. . . the almighty creator , holds the whole frame of the building in his own hand , and makes what portion he pleaseth , and when he pleaseth , to tremble , consume and vanish before him . though many things are not capable of sense and reason , yet he will make them do such things as sense and reason should prompt the whole subjected creation unto , to teach that part their duty who were indued therewith . a servant is beat , to make a child learne his duty . see hence the stoutnesse of sinfull hearts . more stubborne then the mountaines , more flinty then the rocks , more senselesse then the great deep . friend art thou stronger then horeb , yet that trembled at the presence of this mighty god , whom it never had provoked ? are thy lusts like the streames of jordan , yet they runne back from his chariots of salvation ? are thy corruptions more firmely seated on thy soule , then the mountaines on their bases , yet they leaped like frighted sheepe , before that god against whom they had not sinned : and wilt thou , a small handfull of sinfull dust , that hast ten thousand times provoked the eyes of his glory , not tremble before him , comming on his horses and chariots of salvation , his mighty workes and powerfull word ? shall a lyon tremble and thou not afraid , who art ready to tremble with a thought of that poore creature ? shall the heavens bow , the deepe begge for mercy , and thou be senselesse ? shall all creatures quake for the sin of man , and sinfull man be secure ? know you not that the time is comming wherein such men will desire the trembling rockes , to be a covert to their more affrighted soules ? no creatures , seas nor flouds , greater or lesser waters , shall be able to obstruct or hinder gods peoples deliverance , when he hath undertaken it . is the sea against them ? it shall be parted ; is jordan in the way ? it shall be driven back ; both sea and jordan shall tremble before him : euphrates shall be dried up to give the kings of the east a passage , revel. . . waters in the scriptures are sometimes afflictions , sometimes people and nations . be they seas , kinges and princes , or be they rivers , inferior persons , they shall not be able to oppose . god has decked his house and made it glorious with the spoyles of all opposers . there you have the spoyles of pharaoh , gathered up on the shore of the red-sea , and dedicated in the house of god . exod. . there you have all the armour of senacheribs mighty host with the rest of their spoyles , hung up to shew . ch. . . there you have the glory and throne and dominion of nebuchadnezzar himselfe being turned into a beast . dan. . . there you shall have the carcasses of gog and magog with all their mighty hosts for comming to encampe against the city of god . ezek. . there you have the imperiall robes of v dioclesian and his companion abdicating themselves from the empire for very madnesse that they could not prevaile against the church . kings of armies shall fly apace and shee that taries at home shall divide the spoyle , psal ▪ . . all opposers though nations and kingdomes shall perish and be utterly destroyed , isa. . . revel. . . god will not exalt any creature unto a pitch of opposition to himselfe , or to stand ▪ in the way of his workings . the very end of all things in their severall stations , is to be serviceable to his purposes towards his own . obedience in senslesse creatures , is naturall , even against the course of nature in the season of deliverance . sun stand thou still upon gibeon , and thou moone in the valley of ajalon , josh. . . who art thou , o great mountaine ? before zerubbabel , thou shalt become a plaine , zech. . . the most mountainous opposers shall be levelled , when the spirit of god sets in for that purpose . there is a strength in every promise and ingagement of god unto his people , that is able to carry the whole frame of heaven and earth before it . if they can believe , all things are possible to them that believe . when the decree is to bring forth , the fruit of the promise , it will overturne empires , destroy nations , divide seas , ruine armies , open prisons , break chaines and fetters , and beare down all before it . as the winde shut up in the earth , will shake the pillars as it were of its mighty body , but it will find or make a passage . the least promise of deliverance , if the season thereof be come , though it were shut up under strong and mighty powers , crafty counsells , dungeons and prisons , like the doores and lasting barres of the earth , the truth and power of god shall make them all to tremble , and give birth to his peoples deliverance . have we seene nothing of this in our days ? no seas divided ? no jordans driven back ? no mountaines revelled ? no hills made to tremble ? whence then was the late confusion of armies ? casting down of mighty ones , reviving of dead bones , opening of prison-doores , bringing out the captive appointed to be slaine ? is it not from hence , that nothing can stand against the breakingout of a promise , in its appointed season ? was the lord displeased with the rivers ? was his anger against the walls and houses , that he rode upon his horses and chariots of salvation ? let faith be strengthened in an evill time . poore distressed soule all the difficulty of thy deliverance lies in thine own bosome . if the streames of thy unbeliefe within , be not stronger then all seas of opposition without , all will be easy . o learne to stand still with quietnesse , between an host of aegyptians , and a raging sea , to see the salvation of god . be quiet in prison , between your friends bullets , and your enemies swords , god can , god will make a way . if it were not more hard with us to believe wonders , then it is to the promise to effect wonders for us , they would be no wonders , so dayly , so continually would they be wrought . god can make use of any of his creatures to be chariots of salvation . this is the other side of that doctrine which we gathered from v. . winds and clouds shall obey him . z ravens shall feed elijah that will not feed their own young . the sea shall open for israel , and returne upon the egyptians . and this both in an ordinary way as hos. . , . and in an extraordinary way as before . so many creatures as god hath made so many instruments of good hath he for his people : this is further confirmed , v. . thy bow was made quite naked , according to the oathes of the tribes , thy word : sela : thou diddest cleave the earth with rivers . with nakednesse thy bow was made naked . the rest is elepticall and well supplyed in the translation . the verse hath two parts . a generall proposition , thy bow was made , &c. . a particular confirmation of that proposition by instance , thou diddest cleave the earth with rivers . the proposition holds out two things : . what god did , he made his bow quite naked . . the rule he proceeded by herein , according to the oaths of the tribes , even his word . the assertion of this verse , is not of some particular act , or work , as the former , but a generall head or fountaine of those particular works , which are ennumerated in the following verses . . a bow is a weapon of war , an instrument of death , and being ascribed to god after the manner of men , holds out , his strength , power , might , and efficacy to do what ever he pleaseth . and this is said to be quite naked : when a man goes about to use his bow , he pulls it out of his quiver , and so makes it naked . the exercising of gods power , is the making naked of his bow . this he did in all those wonders , wherein he stretched out his hand , in bringing his people into the promised land , here pointed at . and it is said that with nakednesse it was made naked , because of those very high dispensations and manifestations of his almighty power . this is the making naked of his bow . . for the rule of this , it is the oathes of the tribes , or as afterward his word . the oathes of the tribes , that is the oaths made to them : the word he stood ingaged to them in . the promise god made by oath unto abraham , that he would give him the land of canaan , for an inheritance , even to him , and his posterity , gen. . , , , . is here intimated . this promise was often renewed to him and the following patriarches . hence it is called oathes , though but the same promise often renewed : and it had the nature of an oath , because it was made a covenant . now it was all for the benefit of the severall tribes , in respect of actuall possession , and was lastly renewed to them , exod. . . hence called the oaths of the tribes : not which they sware to the lord , but which the lord sware to them . so afterwards it is called his word . thy word . this then is the purport of this generall proposition . o lord according as thou promisedst , and ingagedst thy selfe by covenant to abraham , isaac , and jacob , with their posterity , that thou wouldest give them the land of canaan to be theirs for an inheritance , so by the dispensation of thy mighty power , thou hast fully accomplished it : and this he layeth down for the supportment of faith in a time of trouble . the words would afford many observations , i shall insist only on one . the lord will certainely make good all his promises , and ingagements , to his people , though it cost him the making of his bow quite naked , the manifestation of his power in the utmost dispensations thereof . gods workings , are squared to his ingagements . this is still the close of all gratious issues of providence , god hath done all according as be promised . josh. . . sam. . . he brought out his people of old , with a mighty hand , with temptations , signes and wonders , and a stretched out arme , and all , because he would keepe the oath which he had sworne , and the ingagement which he had made to their fathers , deut. . . what obstacles soever may lie in the way he hath done it , he will do it . take one instance , particular places are too many to be insisted on . it was the purpose of his heart , to bring his elect home to himselfe , from their forlorne lost condition . this he engageth himselfe to do , gen. . . assuring adam of a recovery from the misery he was involved in by satans prevalency . this surely is no easy work . if the lord will have it done , he must lay out all his attributes in the demonstration of them to the uttermost . his wisdome and power must bow their shoulders ( as it were ) in christ unto it : he was the power of god and the wisdome of god . his ingaged love must be carried along through so many secret mysterious marvels , as the angels themselves desire to looke into , and shall for ever adore . though the effecting of it , required that which man could not do , and god could not suffer , yet his wisedome will find out a way , that he shall both do it , and suffer it , who is both god and man . to make good his engagement to his elect , he spared not his onely son : and in him were hid , and by him layd out , all the treasures of wisdom and knowledge . now this is a president , of gods proceeding in all other engagements whatsoever . what ever it cost him , he will spare nothing to make them good to the uttermost . he is our rock and his worke is perfect . a good man , if he want not power , will go through with his serious promises though he be ingaged to his own hurt , psal. . . the power of the mighty god is serviceable to his will to the utmost . he cannot will , what he cannot do . his will and power are essentially the same . and his power shall not be wanting to execute what his goodnesse hath moved him to engage unto , for his own glory . deut. . . hee is the rock and his worke is perfect , all his wayes are judgement , a god of truth , and without iniquity . here are many attributes of god to make good this one thing , that his worke is perfect . his {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , selfe-sufficiency , perfection , righteousnesse . i will pitch on one , he is a god of truth . so he is againe called psal. . . and in other places . the truth of god in his promises and engagements , requires an accomplishment of them what ever it cost , what power soever is required thereunto . this the saints make their bottome to seeke it . remember thy loving kindnesse , which thou swarest in thy truth , psal. . . it is impossible but that should come to passe which thou hast sworne in thy truth . no stronger plea , then , remember the word wherein thou hast caused thy servants to put their trust . jacob sayes he is lesse then all the mercy and all the truth of god , gen. . . he sees gods truth in all his mercy , by causing all things to come to passe , which he had promised him . it is true , some particular promises have their conditions , whose truth consists not in the relation between the word , and the thing , unlesse the condition intercede . but the great condition under the gospell , being only the good of them , to whom any ingagement is made , we may positively lay down , that gods truth requires the accomplishment of every engagement for his peoples good . it is neither mountaine nor hill , king , kingdome nor nation , hell nor mortality , nor all combined , that can stand in the way to hinder it his people stand in need of all , that god hath engaged himselfe to them for . gods promises are the just measure of his peoples wants . whatever he hath promised , that his people do absolutely want . and whatsoever they want , that he hath promised . our wants , and his promises are every way commensurate . if thou knowest not , what thou standest in need of , search the promises and see . what ever god hath said he will do for thee , that thou hast absolute need should be done . or if thou art not so well acquainted with the promises , search thine own wants , what thou standest absolutely in need of for thy good , that assuredly god hath promised . if then this be the case of engagements , they shall all be made good . thinke you , will god let his people want that which they have absolute necessity of ? by absolute necessity i meane such as is indispensible , as to their present estate and occasions . that may be of necessity in one generation , which is not in another : according to the severall imployments we are called to . does god call forth his saints , to execute vengeance upon the heathen , and punishments upon the people , to bind their kings with chaines , and their nobles with fetters of iron , to execute upon them the judgement written , as psal. . , , ? doth he bring them forth to burne the whore , to fight with the beast and overcome him , and his followers ? it is of indispensable necessity , that he give them glorious assistance in their undertakings . they shall be assisted , protected , carried on , though it cost him the making of his bow quite naked . according to the severall conditions he calls them to , the severall issues of providence , which he will have them serve in , so want they his appearance , in them , with them , for them , and it shall be present . let them be assured they are in his way , and then though some prove false and treacherous , some base and cowardly , though many combine and associate themselves against them , in many places , in all places , though whole kingdomes and mighty armies appeare for their ruine , be they reviled and clamoured , by all round about them , all is one , help they need , and help they shall have , or god will make his bow quite naked . this day is this doctrine fulfilled before us . gods bow made quite naked according to his word . we are lesse then all the truth hee hath shewed unto us . though great working and mighty power hath been required , such as he hath not shewen in our dayes , nor in the dayes of our fathers , yet the lord hath not stood at it , for his words sake , wherein he hath made us put our trust . i speake of the generall mercies we have received . the surrender of colchester the particular celebrated this day , though marching in the reare for time , is for the weight in the van . a mercy of the first magnitude . essex hath seene more power , in a three moneths recovery , then in the protection of six years . that the mouths of men are stopped , and their faces filled with shame , who made it their trade to revile and threaten the saints of god , that the adverse strength , which hath lien hid these seven years , should be drawn forth united and broken to pieces ; that the people of god , divided , and mutually exasperated through their abuse of peace , should by the sword of a common enemy , and the help of a common friend , have their wrath abated , their counsells united , and their persons set in a hopefull way , of closing or forbearance ; that god by their owne counsells should shut up men collected from su dry parts to ruine others , in a city with gates and walls for their own ruine ; that they should deny peace tendred upon such conditions , because of the exigencies of the time , as might have left them power , as well as will for a further mischiefe ; that such salvation should go forth in other parts , as that the proceedings here , should not be interrupted ; that the bitter service which men here underwent , should ever and anon be sweetned with refreshing tidings from other places , to keepe up theie spirits in wet , watching , cold and losse of bloud ; all these i say , and sundry others , such like things as these , are the lords doing , and marvellous in our eyes . especially let us remember how in three things the lord made his bow quite naked in this late deliverance . . in leavening the counsells of the enemy with their own folly . . in ordering all events to his owne prayse . . by controlling with his mighty power the issue of all undertakings . . in leavening their counsels with their own folly . a gods power and the efficacy of his providence , is not more clearely manifested in any thing then in his effectuall working in the debates , advises , consultations and reasonings of his enemies : compassing his ends by their inventions . when god is in none of the thoughts of men by his feare , he is in them all by his providence . the sun is operative with his heate , where he reacheth not with his light , and hath an influence on pretious mineralls , in the depths and darke bottomes of rocks and mountaines . the allpeircing providence of god , dives into the deepe counsells of the hearts of the sons of men , and brings out pretious gold from thence , where the gratious light of his countenance , shines not at all . men freely advise , debate , use and improve their own reasons , wisdome , interests , not once casting an eye to the almighty , and yet all this while do his work , more then their own . all the counsellings , plottings , of josephs brethren , all the transactions of the jewes , herod , and filate about the death of christ , with other the like instances abundantly prove it . take a few instances , wherein god made his bow quite naked in the counsells of his and our enemies . in generall they consult to take armes , wherein god had fully appeared against them , when in all probability their work would have bin done without . had they not fought , by this time they had bin conquerers . one halfe years peace more , which we desired on any termes , & they would on no termes beare , in all likely hood had set them where they would be . their work went on , as if they had hired the kingdome , to serve them in catching weather . what with some mens folly , others treachery , all our divisions , had not their own counsells set them on fighting , i think we should suddainly have chosen them , and theirs , to be umpires of our quarrels . god saw when it was time to deale with them . in their undertaking in our own county , i could give sundry instances , how god mixed a perverse spirit of folly and error in all their counsels . a part of the magistracy of the county is seized on : therein their intentions towards the residue clearly discovered , yet not any attempt made to secure them , which they might easily have accomplished , although they could not but suppose , that there were some gentlemen of publick and active spirits left , that would be industrious in opposition unto them . was not the lord in their counsells also , when they suffered a small inconsiderable party in a little village within a few miles of them , to grow into such a body as at length they durst not attempt , when they might have broken their whole indeavour with halfe an hundred of men ? doubtlesse of innumerable such things as these , we may say with the prophet , the princes of zoan are become fooles , the princes of noph are deceived , they have seduced the people , even they that are the stay of their tribes , the lord hath mingled a perverse spirit in the middest of them , they have caused the people to erre in every worke , as a drunken man staggereth in his vomit . isa. . , . doubtlesse the wrath of man shall praise the lord , and the remainder of it will he restraine . . in ordering all events to his own praise . the timing of the enemies eruptions in severall places , is that which fills all hearts with wonder and all mouths with discourse in these dayes . from the first to the last , they had their season . had they come together , to the eyes of flesh , the whole nation had bin swallowed up in that deluge . in particular , let essex take notice of the goodnesse of god ; the high thoughts and threats of men , which made us for divers weeks feare a massacre , were not suffered to break out into open hostility , untill the very next day after their strength was broken , in the neighbour country of kent . as if the lord should have said , i have had you in a chaine all this while : though you have shewed your teeth , you have not devoured : now go out of my chaine , i have a net ready for you . for the armies comming to our assistance , i cannot see how we needed them many dayes sooner , or could have wanted them one day longer . further these homebred eruptions were timely seasoned , to rouse , the discontented souldiery , and divided nation , to be ready to resist the scottish invasion . god also being magnifyed in this , that in this sweet disposall of events , unto his glory , the counsells of many of those , in whom we thought we might confide , run totally crosse to the appearance of god in his providence . what shall wee say to these things , if the lord be for us , who shall be against us ? all these things come forth from the lord of hosts , who is wonderfull in couns●ll , and excellent in operation . isa. . . who so is wise will ponder them , and they shall understand the loving kindnesse of the lord . . in controlling mighty actions . i meane giving successe to his people in all their undertakings . the commander in chief of all the forces in this kingdome since his sitting down before colchester , was proffered a passe to go beyond the seas for his security . whence is it , that he hath now the necks of his enemies , and hath given any of them their lives at their intreaty ? greater armies then this , have bin buried under lesser walles ; did not the number of the besieged at first , exceed the number of the besiegers ? were not their advantages great ? their skill in war amongst men of their own perswasion , famous and renowned ? so that the sitting down before it , was judged an action , meete only for them , who could believe they should see the bow of god , made quite naked . it had bin possible doubtlesse to reasons eye , that many of those fictions , wherewith a faction in the great city fed themselves of the many routings , slaughters , and destructions of the army , might have bin true . some of them i say , for some were as childish as hellish . in briefe , they associated themselves and were broken in peices , they associated themselves and were broken in peices . high walls , towring imaginations , lofty threats all brought down . so let all thine enemies perish o lord , but let them that love him , be as the sun when he goeth forth in his might , and let the land have rest for many years , judg. . . this will discover unto us the bottome and rise of all gods appearances for his people : even the ingaging of his own free grace . he doth not make his bow quite naked , according to their deservings , but his own word not because they of themselves are better then others , but because he loves them more then others . were gods assistances , suited to our walkings , they would be very uneven : but his good-will is constant so are our deliverances . be exhorted to thankfulnesse , not b verball but reall : not the exultation of carnall affections , but the savoury obedience of a sound mind . there are many ingredients in thanks giving : suitable and seasonable obedience to answer the will of god in his mercies , is doubtlesse the crown of all . looke then under the enjoyment of blessings , in generall , to close walking with god in the duties of the covenant , and in particular , to the especiall work of this your generation , and you are in the way to be thankfull . be sedulously carefull to prevent that , which god hath mightily decryed by our late mercies : viz. mutuall animosities , strife , contention , and violence , against one another , c i meane of those that feare his name . god hath interposed in our quarrells from heaven . the language of our late deliverance is , be quiet lest a worse thing happen unto you . our poor brethren of scotland , would not see the hatefulnesse of their animosities towards their friends , untill god suffered that very thing , to be the means to deliver them up to the power of their enemies . the weapons they had formed , were used against themselves . let us learne betimes to agree about our pasture lest the wolves of the wildernesse devour us . persecution and idolatry have ruined all the states of the christian world . of the assertion we have spoken hitherto . come we now to the particular confirmation of it by instance . thou diddest cleave the earth with rivers . cleave the earth , or make channels in the earth , for waters to flow in . another most eminent work of almighty power is here set forth . eminent in it self , and eminent in its typicall signification . and the same thing being twise done , hath a plurall expression ; rivers . the bringing of streames of waters , from the rock , for the thirsty people in the wildernesse , is that which is here celebrated . now this the lord did twise . exod. . when the people were in rephidem , in the first year after their comming from aegypt , they fainted in their journies for want of water , and ( according to the wonted custome of that rebellious people ) complained , with murmuring . so they extorted all their mercies , and therefore they were attended with such sore judgements whil'st the meat was in their mouths , the plague was on their bones . mercies extorted by murmurings , unseasoned with loving kindnesse , though they may be quailes in the mouth will be plagues in the belly . let us take heed lest we r●pine the almighty into a full harvest , and leane soules . get and keepe mercies in gods way , or there is death in the pot. forty years after this , when the first whole evill generation was consumed , the children who were risen up in their fathers stead , fall a murmuring for water in the wildernesse of zin : and with a proffligacy of rebellion wish they had bin consumed with others in the former plagues : num. . . here also the lord gives them water and that in abundance , v. . now of this observe . . the places from whence this water marvellously issued : they were rocks , that in all probability , never had spring from the creation of the world : further they are observed to be rocks of flint , psal. . . which turned the rock into a standing water , the flint into a fountaine of waters , so deut. . . a rock into a poole , and a flint into a stream , is much beyond samsons riddle , of sweetnes from the eater . . the abundance of waters that gushed out ; waters to satisfy that whole congregation , with all their cattell , consisting of some millions . yea and not only they , but all the beasts of that wildernesse were refreshed thereby also . isa. . . the beast of the field shall honour me , the dragon and the owle , because i give water in the wildernesse , rivers in the desert , to give drink to my people , my chosen . ( the very worst of the sons of men , dragons and owles fare the better for gods protecting providence towards his own . ) and all this in such abundance , that it was as plentifull as a sea . he clave the rock in the wildernesse , and gave them drink as out of the great deepe , he brought streames also out of the rocks , and caused waters to run down like rivers , psal. . , . so also it is celebrated , isa. . . chap. . . hos. . : and in many other places . great deliverances call for frequent remembrances . thus were rivers brought out of the rocks : and with , or for these rivers , god did cleave the earth , that is , either he provided channels for those streames to run in , that they might not be wasted on the surface of that sandy wildernesse , but preserved for the use of his people ; or else the streames were so great and strong , that they pierced the earth , and parted channells for themselves . great rivers of water , brought out of flinty rocks , running into prepared channells , to refresh a sinfull thirsty people , in a barren wildernesse , i think is a remarkeable mercy . . as it was eminent in it selfe , so likewise is it exalted in its typicall concernment . is there nothing but flints in this rock ? nothing but water in these streames ? nothing but the rod of moses in the blowes given to it ? did the people receive no other refreshment , but only in respect of their bodily thirst ? yes saith the apostle , they drank of that spirituall rock which followed them , and that rock was christ , cor. . . was not this rock , a signe of that rock of ages on which the church is built ? mat. . . did not moses smiting , hold out his being smitten with the rod of god , isa. . , ? was not the powring out of these plentifull streames , as the powring out of his pretious blood , in a sea of mercy , abundantly sufficient to refresh the whole fainting church in the wildernesse ? latet christus in petra , here is christ in this rock . had rome had wisdom to build on this rock , though she had not had an infallibility , as she vainly now pretends , she might have had an infaillability ( if i may so speak ) yea she had never quite failed . give me leave to take a few observations from hence : as . sinners must be brought to great extremities , to make them desire the bloud of jesus . weary and thirsty , before rock-water come . thirst is a continually galling pressure . when a soule gaspeth like a parched land , and is as far from self-refreshement , as a man from drawing waters out of a flint , then shall the side of christ be opened to him . you that are full of your lusts , drunk with the world , here is not a drop for you . if you never come into the wildernesse , you shall never have rock-water , . mercy to a convinced sinner seems of times as remote , as rivers from a rock of flint . the truth is , he never came neer mercy , who thought not himself far from it . when the izraelites cryed , we are ready to die for thirst , then stood they on the ground , where rivers were to runne . . thirsty souls shall want no water , though it be fetched for them out of a rock . panters after the blood of jesus , shall assuredly have refreshment and pardon , through the most unconquerable difficulties . though grace and mercy seem to be locked up from them , like water in a flint , whence fire is more naturall then water , yet god will not strik the rock of his justice and their flinty hearts together , to make hellsire sparkle about their eares , but with a rod of mercy on christ , that abundance of water may be drawn out for their refreshment . . the most eminent temporall blessings , and suitable refreshment , ( water from a rock for them that are ready to perish ) is but an obscure representation of that love of god , and refreshment of souls , which is in the blood of jesus . carnall things are exceeding short of spirituall , temporall things of eternall . . the blood of christ is abundantly sufficient for his whole church , to refresh themselves ; streames , rivers , a whole sea . these and the like observations flowing from the typicall relation of the blessing intimated , shall not further be insisted on , one only i shall take from the historiall truth . god sometimes bringeth plentifull deliverances and mercies for his people from beyond the ken of sense and reason , yea from above the ordinary reach of much pretious faith . i mean not what it ought to reach , which is all the omnipotency of god ; but what ordinarily it doth , as in this very businesse it was with moses . i say plentifull deliverances , mercies like the waters that gushed out in abundant streames , untill the earth was cloven with rivers : that the people should not only have a tast and away , but drink abundantly , and leave for the beasts of the field . from beyond the ken of sense and reason , by events which a rationally wise man , is no more able to look into , then an eye of flesh is able to see water in a flint : or a man probably suppose that divers millions of creatures should be refreshed with waters out of a rock , where there was never any spring from the foundation of the world . now concerning this observe , . that god hath done it . . that he hath promised he will yet do it . . why he will so doe ? first he hath done it . i might here tire you with presidents . i could lead you from that mother deliverance , the womb of all others , the redemption that is in the bloud of jesus , down through many dispensations of old , and of late , holding out this proposition to the full . one shall suffice me , and if some of you cannot help your selves with another , you are very senselesse . look upon peters deliverance , act. . the night before he was to be slain , he was kept safe in a prison . a prison he had neither wil , nor power to break . he was bound with two-chaines , beyond his skill to unloose , or force asunder ; kept he was by souldiers , doubtlesse men of blood and vigilancy ; having this to keep them waking , that if peter escaped with his head , they were to lose theirs . now that his deliverance was above sense and reason , himselfe intimates , v. . he hath delivered me from the expectation of the jewes . the wise subtile jewes , concluded the matter so secure , that without any doubts or fears , they were in expectation of his execution the next day . that it was also beyond the ready reach of much pretious faith , you have an example in those believers , who were gathered together in the house of mary , v. . calling her mad , who first affirmed it , v. . and being astonished when their eyes beheld it , v. . the whole seeming so impossible to carnall herod , after its accomplishment , that he slayes the keepers as false in their hellish trust . a just recompence for trusty villaines . the time would faile me to speak of isaac and joseph , gidron , noah daniel & job , all presidents worthy your consideration . view them at your leisure , and you wil have leisure , if you inend to live by faith . . he hath said it . it is a truth abounding in promises and performances . i shall hold out one or two , it will be worth yourwhile to search for others your selves . he that digges for a mine , findes many a piece of gold by the way . isa. . , . fear not thou worme jacob , and yee few men of israel , behold i will make thee , a new sharp threshing instrument having teeth , thou shalt thresh the mountaines , and beat them small , and shalt make the hills as chaffe , thou shalt fan them , &c. to make a worm a threshing instrument with teeth , to cause that instrument to beat mountaines and hills into chaffe , that chaffe to be blowne away with the wind , that , that worm may rejoyce in god , to advance a small handfull of despised ones , to the ruine of mountanous empires , and kingdomes , untill they be broken and scattered to nothing , is a mercy that comes from beyond the ken of any ordinary eye . eze. . the prophet professeth that the deliverance promised was beyond his apprehension . son of man can these bones live and i answered o lord god thou knowest . the lord intimates in the following verses , that he will provide a means , for hischurches recovery , when it seemeth as remote therefrom , as ▪ dry bones scattered upon the face of the earth are from a mighty living army . this he calls opening their graves , v. , . because he would have his people wholly wrapt up in his all-sufficiency . not to straighten themselves , with what their faith can ken in a promise : much lesse to what their reason can perceive in appearance . in the application of promises to particular trials and extremities , faith oftentimes is exceedingly disturbed , either in respect of persons , or things , or seasons . but when it wil wholly swallow up it selfe in all-sufficiency , the fountaine of all promises , there is no place for fear or disputing . have your souls in spirituall trials never bin driven from all your outworks , unto this main fort ? hath not all hold of promises in time of triall given place to temptations , untill you have fallen down in all-sufficiency , and their found peace ? god accounts a flight to the strong tower of his name , to be the most excellent valour . this is faiths first , proper , and most immediate object : to particular promises it is drawn out , on particular occasions : here is or should be its constant abode : gen. . . and indeed the soule will never be prepard to all the will of god , untill its whole complacency be taken up in this sufficiency of the almighty . here god delights to have the soule give up it selfe to a contented losing of all its reasonings , even in the infinite unsearchablenesse of his goodnes and power . therefore will he sometimes send forth such streames of blessings , as can flow from no other fountain , that his may know where to lie down in peace . here he would have us secure our shallow bottomes in this quiet sea , this infinit ocean , whither neither wind , nor storme , do once approach . those blustering temptations which rage at the shore , when we were halfe at land , and half at sea , halfe upon the bottome of our own reason , and half upon the ocean of providence , reach not at all unto this deepe . oh if we could in all trials , lay our selves down in these armes of the almighty , his al-sufficiency in power and goodnes , oh how much of the haven should we have in our voyage , how much of home , in our pilgrimage , how much of heaven in this wretched earth ! friends throw away your staves , break the arme of flesh , lie down here quietly in every dispensation , and you shall see the salvation of god . i could lose my selfe in seting out of this , wherein i could desire you would lose your selves in every time of trouble . hast thou not known ? hast thou not heard that the everlasting god , the lord , the creatour of the ends of the earth , fainteth not , neither is weary ? there is no searching of his understanding . he giveth power to the faint and to them who have no might , he increaseth strength . even the youths shall faint and be weary , and the young men shall utterly fall . but they that waite upon the lord shall renew their strength , they shall mount up with wings as eagles , they shall run and not be weary , they shall walk and not be faint . isa. . , , , . to convince the unbelieving world it self of his power , providence , and love to them that put their trust in him : that they may be found to cry , verily there is a reward for the righteous , verily he is a god who ruleth in the earth . when the aegyptian magicians see reall miracles , beyond all their jugling pretences , they cry out this is the finger of god , exo. . . profane nebuchadnezzar beholding the deliverance of those three worthies , from the fiery furnace , he owns them for the servants of the most high god , dan. . . daniel being preserved in the lyons den darius acknowledgeth the power and kingdom of the livinggod , dan. . glorious appearances of god for his people beyond the reach of reason , wrests from the world amazement , or acknowledgement , and in both god is exalted he will appear in such distresses as that he will be seen of his very enemies : they shall not be able with the philistians to question whether it be his hand , or a chance happened to them , but conclude with the egyptians , that fly they must for god fights for his people , ex. . . if god should never give blessings but in such a way , as reason might discover their dependance on secondary causes , men would not see his goings , nor acknowledge his operations . but when he mightily makes bare his arme , in events beyond their imaginations , they must vayle before him . consider whether the mercy celebrated this day , ought not to be placed in this series of deliverances , brought from beyond the ken of sense and reason , from above the reach of much pretious faith . for the latter i leave it to your own experience , to the former let me for the present desire your consideration of these five things . . by whom you were surprised and put under restrant . now these were of two sorts : . the heads and leaders , . the tumultuous multitude . for the first , some of them being dead , and some under durance , i shall not say any thing : nullum cum victis certamen et aethere cassis . i leave the streame from the flint to your own thoughts . . for the multitude , an enraged , headles , lawles , godles multitude , gathered out of innes , taverns , alehouses , stables , highways , and the like nurseries of piety and pitty . such as these having gotten their superiors under their power , their governors under their disposall , their restrainers under their restraint , their opressors , as they thought , under their fury , what was it that kept in their fury & their revenge , which upon the like occasions and advantages , hath almost always bin executed ? seaech your stories , you will not find many that speak of such a deliverance . for a few governors prevailed on , unto durance , by a godlesse rout , in an insurrection , and yet to come off in peace and safety , is surely a work of more then ordinary providence . . consider the season of your surpisall , when all the kingdom was in an uproare , and the arme of flesh almost quite withered as to supply . the north invaded , the south full of insurrections , wales unsubdued , e the great city , at least suffering men to lift up their hands against us ▪ so that to the eye of reason the issue of the whole , was if not lost , yet exceedingly hazardous : and so to the eye of reason your captivity endlesse . had they gone on as was probable they would , whether you had this day bin brought out to execution , or thrust into into a dungean , or carried up and down as a pageant , i know not , but much better condition , i am sure rationally you could not expect . . the end of your surprizall . amongst others , this was apparently one , to be a reserve for their safety , who went on , in all ways of ruine . you were kept to preserve them in those ways , wherein they perished . whether could reason reach this or no ; that you being in their power , kept on purpose for their rescue , if brought to any great straight , with the price of your heads , to redeem their own , that they should be brought to greater distresse , then ever any before in this kingdom , and you be delivered , without the lest help to them in their need , it was beyond your freinds reason , who could not hope it , it was beyond your enemies reason who never feared it , if you believed it , you have the comfort of it . . the refusall of granting an exchange , for such persons , as they accounted more considerable then your selves , and whose enlargement might have advantaged the cause they professed to maintaine , exceedingly more then your restraint , what doth it but proclame your intended ruine ? this was the way of deliverance , which for a long season , reason chiefly rested on , the maine pillar of all its building , which when it was cut in two , what could in it be seen but desolation . . the straights you were at length reduced to , betwen your enemies swords and your friends bullets , which intended for your deliverance , without the safeguard of providence , might havebin your ruin , peircing more then once , the house wherein you were . surely it was then an eminent work of faith to stand still , and see the salvation of god . the many passages of providence evidently working for your preservation , which i have received from some of your selves , i willingly passe over . what i have already said is sufficient to declare that to reasons eye you were as dead bones upon the earth . for our parts who were endangered spectators , at the best , we were but in the prophets frame , and to any question about your enlargement could answer only , the lord alone he knowes . and now behold the lord hath chosen you out , to be examples of his loving kindnesse , in fetching mercy for you , from beyond the ken of reason , yea from above the reach of much pretious faith . he hath brought water for you out of the flint . reckon your deliverance under this head of operations , and i hope you will not be unthankfull . you that have received so great mercy , we that have seen it , and all who have heard the doctrine confirmed , let us learn to live by faith . live above all things that are seene . subject them to the crosse of christ . measure your condition , by your interest in gods all-sufficiency . do not in distresse calculate what such , and such things can effect , but what god hath promised . reckon upon that , for it shall come to passe . if you could get but this one thing , by all your sufferings and dangers , to trust the lord , to the utmost extent of his promises , it would prove a blessed captivity . all carnall feares would then be conquered , all sinfull compliances with wicked men removed , &c. be exhorted to great f thankfulnesse , you that have bin made partakers of great deliverances . in great distresses , very nature prompts the sons of men to great promises . you have heard the ridiculous story of him , who in a storme at sea , promised to dedicate a wax-candle to the blessed virgin , as big as the mast of his ship , which he was resolved when he came on shore to pay with one of in the pound . let not the morall of that fable be found in any of you . come not short of any of your engagements , no greater discovery of an hypocriticall frame , then to flatter the lord in trouble , and to decline upon deliverance in cold bloud . the lord of heaven give you strength to make good all your resolutions : as private persons , in all godlinesse and honesty , following hard after god in every known way of his ; as magistrates , in justice equity and faithfull serving the kingdome of christ : especially let them never beg in vaine for help at your hands , who did not beg help in vaine , for you at the hands of god . consider , if , there be so much g sweetnesse in a temporall deliverance , oh what excellency is there in that eternall redemption , which we have in the blood of jesus ? if we rejoice for being delivered from them , who could have killed the body , what unspeakeable rejoysing is there in that mercy whereby we are freed from the wrath to come . let this possesse your thoughts , let this fill your soules , let this be your haven from all former stormes , and here strik i sayle , in this , to abide with you , and all the saints of god for ever . finis . notes, typically marginal, from the original text notes for div a e- lubens meri toque . ●ut . de iside osir . kent . essex . notes for div a e- serm. . a the time of his prophesie is conceived to be about the end of josiahs raigne , not long before the first caldean invasion . obser. . prov. . . b preces et la chrimae sunt arma ecclesiae . tertul. obser. . verse . c graviter in eum decernitur ●ui etiam ipsa ▪ conectio denegatur . prosp : sent. obser. . d duplicantur lateres quando venit moses . gen. . . e namque bonos non blanda inflant , non aspera frangunt , sed fidei invictae gaudia vera juvant . prosy : epig : in sent : august . reas. . psal. . . hos. . . heb. . , . pet. . . f in caelo non in terramercedem promisit reddendam : quid alibi poscisquod alibi debitur ? ambros. offic. lib. . cap. . reas. . vse . g cum vexamur ac premimur tum maxime gratias agimus indulgentissimo patri , quod corruptelam nostram non pati tur long ius procedere : hinc intelligimus nosesse deo curae . lactan. vse . obs. . iob . . ch. . . . prov. . . chap. . . h sam. . . chron. . i omnes seculi plagae , nobis in admonitionem , vobis in castigationem à deo veniunt . tertul. apol. cap. obs. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in the inward of years . obser. . reas. . rea. . vse . k bonum agonum subituri estis in quo . agonothetes deus vivus est : christarchos spiritus sanctus , corona aeternitatis brabium , epithetes jesus christus . tertul. ad mar. verse . cen. . . jer. . . obad. . deut. . l gloria est frequens de aliqua fama cum laude ci. lib. . de inv. . consentiens ●●us bonorum incorrupta vox bene judicantium de excellente virtute . idem tusc l. . obs. . reas. . reas. . vse . n no place in the county so threatned . no place in the county so preserved . small undertakings there blessed : great opposition blasted . non nobis , domine non nobis . verse . o deut : . . psal. . . zech : . . obser. . reason . john . . revel : . . reason . vse verse . l exod. . . levit. . . sam. . . ezek. . . mat. . . obser. . vse . . vse . verse . josh. . . numb. . . obs. . vse . obser. . g vid. tertul. ad scapulamde persecutione . vse . . r nero primus in christianos ferociit : ●ali dedicatore damnation is nostrae etiam gloriamur , qui enim scit illum intelligere potest , non nisi aliquod bonwn grande à nerone damnatum tertul. apol. s nova & inaudita est ista praedicatio quae verberibus exigit fidem grego . ep. . t magistrum neminem habemusmsi solum deum ; hic ante te est , nec abscondi potest , sed cui nihil facere possis . vse . obser. . isa. . . vse sam. . . verse . kings . . jer. . . joseph antiq. chap. . isa. . . u tantos invidus babet paenâ justa tortores , quantos invidiosus habuerit laudat , tores . prosp ▪ vita contempt . num. . ch. . & . obs. . reas. . rom. . , . reas. . vse . . obs. . reas. reas. . vse . gen. . . psal . . obser. . reason * quisfacile potest quale sit hoc malum verbis exprimere , quo invidus odio hominis , persequitur divinū munus in homine : pros. vit cont. invidia est tristitia de bon● proximi prout proprium malum aestimatur , & est diminutivum proprii boni . aqu. . ae . q. . a. . c. noctu dubitant . vse . obser. . reas. . vse verse . x caetera licet abscondere & in abdito alere ; ira se profert et in faciem exit . senec. de ira . obser. . vse . obs. . v euseb. vit. con. const. orat reas. vse . . vse . obs. . z {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} arist. hist anima . . pellant nidis pullos sicut & corvi . plin. nat. hist. verse . serm. . obser. . cor. . . pet. . . col. . . reas. . rom . . mat. . . reas. . revel. . . vse . a quod homines peccant eorum est : quod peccando hoc velillud agant ex virtute dei est , tenebras prout visū est dividentis . august . de praed. oportet haereses esse , sed tamen non ideo bonum , haereses , quia eas esse oportebat : quasi non et malum oportuerit esse , nam et dominum teadi oportebat , sedvae traditori . tertul. praef. ad . haer. cen. . . gen. . . acts . , . vse . deut : . , . b in beneficio reddendo plus animus quam census operatur , ambs . offi . li . c. . vse . vse . . c {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . iraenae . epist. ad vict. apud euseb. lib. . cap. . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} clem ▪ ep. ad cor. psl . . . vir bonus commune bonum . gen. . . obs. . preached at the committee at rumford . gen. . . gen. , &c. reas. . rea. . psal . . . sam . . vse . e idem huic ur ▪ bi dominandi finis erit , qui parendi fuerunt : senec. de ro. vse . vse . . f erunt homicidae , tyranni , fures , adulteri , raptores , sacrilegi proditores , infra ista omnia , ingratus est . senec. benef. l. . gratiarum cessat decursus , ubi recursus non fuerit . bern. serm . g si tanti vitrum quanti margaritum ? tertul. vse . . meditations and discourses concerning the glory of christ applyed unto unconverted sinners, and saints under spiritual decayes : in two chapters, from john xvii, xxiv / by the late reverend john owen ... owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing o estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) meditations and discourses concerning the glory of christ applyed unto unconverted sinners, and saints under spiritual decayes : in two chapters, from john xvii, xxiv / by the late reverend john owen ... owen, john, - . [ ], , [i.e. ], [ ] p. printed by j.a. for william marshall ..., london : . advertisements: [ ] p. at end. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jesus christ -- person and offices -- early works to . bible. -- n.t. -- john xvii, -- criticism, interpretation, etc. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - melanie sanders sampled and proofread - melanie sanders text and markup reviewed and edited - pfs batch review (qc) and xml conversion meditations and discourses concerning the glory of christ , applyed unto unconverted sinners , and saints under spiritual decayes : in two chapters , from john xvii . xxiv . by the late reverend john owen , d. d. london , printed by j. a. for william marshall at the bible in newgate-street , . to the reader . the design of this preface is not to commend either the author or the matter contained in this little book . let every reader do as he finds cause . nor need any assurance be given that doctor owen was the author , to any who have conversed with his writings , and will be at the pains to read this over . it is indeed his application of the former discourses upon this subject , printed in the year . but the reason why it was not then added ( the omission whereof rendred that book imperfect to judicious readers ) seems necessary to be given . had it pleased god he had lived a little longer , it would have come out as perfect as his ●ther works . but there 〈◊〉 no more transcribed in his life-time than what was then printed , and that published soon after his death ; these two chapters wrote only with his own hand , were found too late to be then added . they are therefore now printed to compleat those discourses . and it is presumed , that as no serious christian who reads this , will be satisfied without the other also : so all who prize the former , will be glad of the opportunity to add this thereunto . john xvii . . father , i will that they also whom thou hast given me , be with me where i am : that they may behold my glory which thou hast given me . the high priest under the law when he was to enter into the holy place on the solemn day of atonement , was to take both his hands full of sweet incense from the golden table of incense , to carry along with him in his entrance . he had also a censer filled with fire , that was taken from the altar of burnt-offerings , where atonement was made for sin with blood. upon his actual entrance through the vail , he put the incense on the fire in the censer , until the cloud of it's smoak covered the ark , and the mercy seat. see levit. . , . and the end hereof was to present unto god , in the behalf of the people , a sweet smelling savour from the sacrifice of propitiation . see the declaration of these things in our exposition of heb. th . in answer unto this mystical type , the great high-priest of the church , our lord jesus christ , being to enter into the holy place not made with hands , did by the glorious prayer recorded in this chapter , influenced from the blood of his sacrifice , fill the heavens above , the glorious place of god's residence , with a clou● of incense , or the sweet perfume of his blessed intercession , typed by the incense offered by the high-priest of old . by the same eternal fi●e wherewith he offered himself a bloody sacrifice to make atonement for sin , he kindled in his most holy soul those desires for the application of all its benefits unto his church , which are here expressed , and wherein his intercession doth consist . it is only one passage in the verse above named , that at present i design an enquiry into . and this is the subject matter of what the lord christ here desires in the behalf of those given him by the father ; namely , that they may behold his glory . it is evident , that in this prayer the lord christ hath respect unto his own glory , and the manifestation of it , which he had in the entrance asked of the father , ver . , . but in this place he hath not so much respect unto it as his own , as unto the advantage , benefit , satisfaction and blessedness of his disciples , in the beholding of it . for these things were the end of all that mediatory glory which was given unto him . so joseph charged his brethren , when he had revealed himself unto them , that they should tell his father of all his glory in egypt , gen. . . this he did , not for an ostentation of his own glory , but for the satisfaction which he knew his father would take in the knowledge of it . and such a manifestation of his glory unto his disciples doth the lord christ here desire , as might fill them with blessed satisfaction for evermore . this alone which is here prayed for , will give them such satisfaction , and nothing else . the hearts of belivers are like the needle touched by the load-stone , which cannot rest until it comes to the point whereunto by the secret vertue of it , it is directed . for being once touched by the love of christ , receiving therein an impression of secret ineffable vertue , they will ever be in motion , and restless , until they come unto him , and behold his glory . that soul which can be satisfied without it , that cannot be eternally satisfied with it , is not partaker of the efficacy of his intercession . i shall lay the foundation of the ensuing meditations in this one assertion , namely , that one of the greatest priviledges and advancements of believers , both in this world , and unto eternity , consists in their beholding the glory of christ . this therefore he desires for them in this solemn intercession , as the complement of all his other requests in their behalf ; that they may behold my glory . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that they may see , view , behold or contemplate on my glory . the reasons why i assign not this glorious priviledge only unto the heavenly state , which is principally respected in this place , but apply it unto the state of believers in this world also , with their duties and priviledges therein , shall be immediately declared . all unbelievers do in their heart call christ iohabod ; where is the glory ? they see neither form nor comeliness in him , that he should be desired . they look on him as michael saul's daughter did on david dancing before the ark , when she despised him in her heart . they do not indeed ( many of them ) call jesus anathema , but cry , hail master , and then crucifie him . hence have we so many cursed opinions advanced in derogation unto his glory , some of them really destructive of all that is truly so ; yea denying the only lord that bought us , and substituting a false christ in his room . and others there are who express their slight thoughts of him and his glory , by bold irreverent enquiries , of what use his person is in our religion ; as though there were any thing in our religion , that hath either reality , substance , or truth , but by vertue of its relation there unto . and by their answers , they bring their own 〈◊〉 yet nearer unto the borders of blasphemy . never was there an age since the name of christians was known upon the earth , wherein there was such a direct opposition made unto the person and glory of christ , as there is in that wherein we live . there were indeed in the first times of the church , swarms of proud , doting , brainsick persons , who vented many foolish imaginations about him , which issued at length in arianism , in whose ruines they were buried . the gates of hell in them , prevailed not against the rock on which the church is built . but as it was said of caesar , solus accessie sobrius , ad perdendam rempublicam ; he alone went soberly about the destruction of the commonwealth ; so we now have great numbers who oppose the person and glory of christ , under a pretence of sobriety of reason , as they vainly plead . yea , the disbelief of the mysteries of the trinity , and the incarnation of the son of god , the sole foundation of christian religion , is so diffused in the world , as that it hath almost devoured the power and vitals of it . and not a few , who dare not yet express their minds , do give broad intimations of their intentions and good will towards him , in making them the object of their scorn and reproach , who desire to know nothing but him , and him crucified . god in his appointed time will effectually vindicate his honour and glory , from the vain attempts of men of corrupt minds against them . in the mean time , it is the duty of all those who love the lord jesus in sincerity , to give testimony in a peculiar manner unto this divine person and glory , according unto their several capacities , because of the opposition that is made against them . i have thought my self on many accounts obliged to cast my mite into this treasury . and i have chosen so to do , not in a way of controversie ( which formerly i have engaged in ) but so ▪ a● together with the vindica●ion of the truth , to promote the strengthning of the faith of true believers , their edification in the know●edge of it ; and to express the experience which they have , or may have of the power and reality of th●se ●hings . that which at present i design to demonstrate is , that the beholding of the glory of christ , is one of the great●st priviledges and advancements that believers are capable ●f in this world , or that which is to come . it is that whereby they are first gradually conformed unto it , and then fixed in the eternal enjoyment of it . for here in this life , beholding his glory , they are changed or transformed into the likeness of it , cor. . . and hereafter , they shall be for ever like unto him , because they shall see him as he is , i joh. . , . hereon do our present comforts , and future blessedness depend . this is the life and reward of our souls . he that hath seen him hath seen the father also ; joh. . . for we discern the light of the knowledge of god , only in the face of jesus christ , cor. . . there are therefore , two ways or degrees of beholding the glory of christ , which are constantly distinguished in the scripture . the one is by faith in this world , which is the evidence of things not seen . the other is by sight , or immediate vision in eternity , cor. . . we walk by faith and not by sight . we do so whilst we are in this world , whilst we are present in the body , and absent from the lord , ver . . but we shall live and walk by sight hereafter . and it is the lord christ and his glory , which are immediate objects both of this faith and sight . for we here behold him darkly in a glass ( that is by faith ) but we shall see him face to face ; ( by immediate vision ) 〈◊〉 we know him in part : but then we shall know him as we are known , cor. . . what is the difference between these two ways of beholding the glory of christ ; shall be afterwards declared . it is the first way , namely by vision in the light of glory , that is principally included in that prayer of our blessed saviour , that his disciples may be where he is , to behold his glory . but , i shall not confine my enquiry thereunto ; nor doth our lord jesus exclude from his desire , that sight of his glory which we have by faith in this world ; but prays for the perfection of it in heaven . it is therefore the first way , that in the first place i shall insist upon , and that for the reasons ensuing . . no man shall ever behold the glory of christ by sight hereafter , who doth not in some measure behold it by faith here in this world. grace is a necessary preparation for glory , and faith for sight . where the subject , the soul , is not previously seasoned with grace and faith , it is not capable of glory , or vision . nay , persons not disposed hereby unto it , cannot desire it , whatever they pretend ; they only deceive their own souls , in supposing that so they do . most men will say with confidence , living and dying , that they desire to be with christ , and to behold his glory ; but they can give no reason , why they should desire any such thing ; only they think it somewhat that is better than to be in that evil condition which otherwise they must be cast into for ever , when they can be here no more . if a man pretend himself to be enamoured on , or greatly to desire what he never saw , nor was ever represented unto him , he doth but dote on his own imaginations . and the pretended desires of many , to behold the glory of christ in heaven , who have no view of it by faith whilst they are here in this world , are nothing but self-deceiving imaginations . so do the papists delude themselves . their carnal affections are excited by their outward senses , to delight in images of christ , in his sufferings , his resurrection , and glory above . hereon they satisfie themselves , that they behold the glory of christ himself , and that with love and great delight . but whereas there is not the least true representation made of the lord christ , or his glory , in these things , that being confined absolutely unto the gospel alone , and this way of attempting it being laid under a severe interdict , they do but sport themselves with their own deceivings . the apostle tells us concerning himself , and other believers , when the lord christ was present , and conversed with them in the days of his flesh , that they saw his glory , the glory as of the only begotten of the father , full of grace and truth . joh. . . and we may enquire , what was this glory of christ , which they so saw , and by what means they obtained a prospect of it ? for ( . ) it was not the glory of his outward condition , as we behold the glory and grandeur of the kings and potentates of the earth ; for he made himself of no reputation , but being in the form of a servant , he walked in the condition of a man of low degree . the secular grandeur of his pretendedvicar , makes no representation of that glory of his , which his disciples saw . he kept no court , nor house of entertainment , nor ( though he made all things ) had of his own where to lay his head. nor . was it with respect to the outward form of the flesh which he was made , wherein he took our nature on him , as we see the glory of a comely or beautiful person ; for he had therein neither form nor comelines● , that he should be desired , his visage was so marred more than any man , and his form more than the sons of men , isa. . . chap. . , . all things appeared in him as became a man of sorrows . nor . was it absolutely the eternal essential glory of his divine nature , that is intended . for this no man can see in this world. what we shall attain in a view thereof hereafter , we know not . but . it was his glory , as he was full of grace and truth . they saw the glory of his person and his office in the administration of grace and truth and how , or by what means did they see this glory of christ ? it was by faith , and no otherwise . for this priviledge was granted unto them only who received him , and believed on his name , ver . . this was that glory which the baptist saw , when upon his coming unto him he said unto all that were present , behold the lamb of god which taketh away the sin of the world , joh. . , , , , . wherefore let no man deceive himself : he that hath no sight of the glory of christ here , shall never have any of it hereafter unto his advantage . it is not therefore unto edification , to discourse of beholding the glory of christ in heaven by vision , until we go through a tryal , whether we see any thing of it in this world by faith or no. ly . the behol●ing of christ in glory , is that which in it self is too high , illustrious , and marvellous for us in our present condition . it hath a splendor and glory too great for our present spiritual visible faculty ; as the direct , immediate sight of the sun darkens our sight , and doth not relieve or strengthen it at all . wherefore we have no way to take into our minds any true spiritual apprehensions of the nature of immediate vision , or what it is to see the glory of christ in heaven , but by that view which we have by faith in this life of the same glory . whatever otherwise falls into our minds , is but conjecture and imagination ; such as are the contemplations of most about heavenly things . i have seen and read somewhat of the writings of of learned men , concerning the state of future glory ; some of them are filled with excellent nations of truth , and elegancy of speech , whereby they cannot but much affect the minds of them who duely consider what they say . but i know not well whence it comes to pass , many complain , that in reading of such discourses they are like a man who behold his natural face in a glass , and immediately forgets what manner of man he was ; as one of old complained to the same purpose upon his perusal of plato's contemplations about the immortality of the soul. the things spoken do not abide , nor incorporate with our minds . they please and refresh for a little while , like a showre of rain in a dry season , that soaketh not unto the roots of things ; the power of them doth not enter into us . is it not all from hence , that their notions of future things are not enduced out of the experience which we have of the beginnings of them in this world ; without which , they can make no permanent aboad in our minds , nor continue any influence upon our affections ? yea , the soul is disturbed , not edified , in all contemplations of future glory , when things are proposed unto it , whereof in this life it hath neither foretaste , sense , experience , nor evidence . no man ought to look for any thing in heaven , but what one way or other he hath some experience of in this life . if men were fully perswaded hereof , they would be , it may be , more in the exercise of faith and love about heavenly things , than for the most part they are . at present they know not what they enjoy , and they look for they know not what . hence is it , that men utterly strangers unto all experience of the beginning of glory in themselves as an effect of faith , have filled their divine worship with images , pictures , and musick , to represent unto themselves somewhat of that glory which they fancy to be above . for into that which is truly so , they have no prospect , nor can have ; because they have no experience of its power in themselves ; nor do they taste of its goodness by any of its first-fruits in their own minds . wherefore by that view alone , and not otherwise , which we have of the glory of christ by faith here in this world , we may attain such blessed conceptions of our beholding his glory above by immediate vision , as shall draw out our hearts unto the admiration of it , and desires of its full enjoyment . . herein then our present edification is principally concerned . for in this present beholding of the glory of christ , the life and power of faith are most eminently acted . and from this exercise of faith , doth love unto christ principally , if not solely arise and spring . if therefore we desire to have faith in its vigor , or love in its power , giving rest , complacency , and satisfaction unto our own souls , we are to seek for them in the diligent discharge of this duty ; elsewhere they will not be found . herein would i live ; herein would i dye ; hereon would i dwell in my thoughts and affections , to the withering and consumption of all the painted beauties of this world , unto the crucifying all things here below , until they become unto me a dead and deformed thing , no way meet for affectionate embraces . for these , and the like reasons , i shall first enquire into our beholding of the glory of christ in this world by faish ; and therein endeavour to lead the souls of them that believe , into the more retired walks of faith , love , and holy meditation , whereby the king is held in his galleries . caut. . . but because there is no benefit in , nor advantage by the contemplation of this sacred truth , but what consists in an improvement of the practice of the duty declared in it , namely , the constant beholding of the glory of christ by faith : i shall for the promotion of it , premise some few advantages which we may have thereby . . we shall hereby be made fit and meet for heaven . every man is not so , who desires it , and hopes for it . for some are not only unworthy of it , and excluded from it by reason of sin ; but they are unmeet for it , and incapable of any advantage by it . all men indeed think themselves fit enough for glory ( what should hinder them ? ) if they could attain it . but it is because they know not what it is . men shall not be clothed with glory , as it were , whether they will or no● ▪ it is to be received in that exercise of the faculties of their souls , which such persons have no ability for . musick hath no pleasure in it , unto them that cannot hear ; nor the most beautiful colours unto them that cannot see . it would be no benefit unto a fish to take him from the bottom of the ocean , filled with cold and darkness , and to place him under the beams of the sun. for he is no way meet to receive any refreshment thereby . heaven it self would not be more advantagious unto persons not renewed by the spirit of grace in this life . hence the apostle gives thanks unto the father , who hath made us meet to be partakers of the inheritance of the saints in light , col. . . indeed the beginning here , and the fulness of glory hereafter , are communicated unto believers by an almighty act of the will and grace of god. but yet he hath ordained ways and means whereby they may be made meet receptive subjects of the glory so to be communicated unto them . that this way and means is by the beholding of the glory of christ by faith , shall be fully declared in our progress . this therefore should excite us unto this duty ; for all our present glory consists in our preparation for future glory . . no man can by faith take a real view of this glory , but vertue will proceed from it in a transforming power , to change him into the same image . cor. . . how this is done , and how we become like unto christ , by beholding his glory , shall be fully declared in our progress . . the constant contemplation of the glory of christ , will give rest , satisfaction , and complacency unto the souls of them who are exercised therein . our minds are apt to be filled with a multitude of perplexed thoughts , fears , cares , dangers , distresses , passions , and lusts , do make various impressions on the minds of men , filling them with disorder , darkness , and confusion . but where the soul is fixed in its thoughts and contemplations on this glorious object , it will be brought into , and kept in an holy , serene , spiritual frame . for to be spiritually minded , is life and peace . and this it doth , by taking off our hearts , from all undue regard unto all things below , in comparison of the great worth , beauty , and glory of what we are conversant withal . see phil. . , , , , . a defect herein makes many of us strangers unto an heavenly life ; and to live beneath the spiritual refreshments and satisfactions that the gospel doth tender unto us . . the sight of the glory of christ , is the spring and cause of our everlasting blessedness . we shall be ever with the lord , thes. . . or , be with christ , which is best of all . phil. . . for there shall we behold his glory , joh. . . and by seeing him as he is , we shall be made like him , joh. . . which is our everlasting blessedness . the enjoyment of god by sight , is commonly called the beatifical vision ; and it is the sole fountain of all the actings of our souls in the state of blessedness , which the old philosophers knew nothing of ; neither do we know distinctly what they are , or what is this sight of god. howbeit , this we know , that god in his immense essence is invisible unto our corporeal eyes , and will be so to eternity ; as also incomprehensible unto our minds . for nothing can perfectly comprehend that which is infinite , but what is it self infinite . wherefore the blessed and blessing sight which we shall have of god , will be always in the face of jesus christ. therein will that manifestation of the glory of god in his infinite perfections , and all their blessed operations , so shine into our souls , as shall immediately fill us with peace , rest , and glory . these things we here admire , but cannot comprehend . we know not well what we say , when we speak of them : yet is there in true belivers a fore-sight , and fore-taste of this glorious condition . there enters sometimes by the word and spirit into their hearts such a sense of the uncreated glory of god , shining forth in christ , as affects and satiates their souls with ineffable joy. hence ariseth that peace of god which is above all vnderstanding , keeping our hearts and minds through jesus christ. phil. . . christ in believers the hope of glory , gives them to taste of the first-fruits of it ; yea , sometimes to bath their souls in the fountain of life , and to drink of the rivers of pleasure that are at his right hand . where any are utterly unacquainted with these things , they are carnal , yea , blind , and seeing nothing afar off . these enjoyments indeed are rare , and for the most part of short continuance . rara hora , brevis mora . but it is from our own sloth and darkness that we do not enjoy more visits of this grace ; and that the dawnings of glory do not more shine on our souls . such things as these may excite us to diligence in the duty proposed unto us . and i shall enquire . . what is that glory of christ , which we do , or may behold by faith ? . how do we behold it ? . wherein our doing so differs from immediate vision in heaven . and in the whole we shall endeavour an answer unto the enquiry made unto the spouse , by the daughters of jerusalem . cant. . . what is thy beloved more than another beloved , thou fairest among women ? what is thy beloved more than another beloved , that thou dost so charge us ? chap. ii. the glory of the person of christ , as the only representative of god unto the church . the glory of christ , is the glory of the person of christ. so he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , joh. . . that glory which is mine , belongeth to me , unto my person . the person of christ may be considered two ways . . absolutely in it self . . in the susception and discharge of his office , with what ensued thereon . his glory on these distinct accounts , is distinct and different ; but all equally his own . how in both respects we may behold it by faith , is that which we enquire into . the first thing wherein we may behold the glory of the person of christ , god and man , which was given him of his father , consists in the representation of the nature of god , and of the divine person of the father , unto the church in him ; for we behold the glory of god in the face of jesus christ , cor. . . otherwise we know it not , we see it not , we see nothing of it : that is the way of seeing and knowing god , declared in the scripture , as our duty and blessedness . the glory of god comprehends both the holy properties of his nature , and the counsels of his will ; and the light of the knowledge of these things , we have only in the face or person of jesus christ. whatever obscure imperfect notions we may have of them otherways , we cannot have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of the illuminating , iradiating knowledge of the glory of god , which may enlighten our minds , and sactifie our hearts , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the face or person of jesus christ ; for he is the image of god , cor. . . the brightness of the fathers glory , and the express image of his person , heb. . . the image of the invisible god , col. . ● . i do here only mention these things , because i have handled them at large in my discourse of the mistery of 〈◊〉 , or the person of christ ; whereunto i refer the readers for their full declaration and vindication . herein is he glorious , in that he is the great representative of the nature of god , and his will unto us , which without him would have been eternally hid from us , or been invisible unto us ; we should never have seen god at any time , here nor hereafter , joh. . . in his divine person absolutely considered , he is the essential image of god , even the father : he is in the father , and the father in him , in the unity of the same divine essence , joh. . . now he is with the father , john . . in the distinction of his person , so is he his essential image , col. . . heb. . ● . in his incarnation he becomes the representative image of god unto the church , cor. . . without whom our understandings can make no such approach unto the divine excellencies , but that god continues to be unto us , what he is in himself , the invisible god. in the face of jesus christ , we see his glory . this is the original glory of christ given him by his father , and which by faith we may behold : he , and he alone declares , represents and makes known unto angels and men , the essential glory of the invisible god , his attributes and his will , without which , a perpetual comparative darkness would have been on the whole creation , especially that part of it here below . this is the foundation of our religion , the rock whereon the church is built , the ground of all our hopes of salvation , of life and immortality : all is resolved into this ; namely , the representation that is made of the nature and will of god , in the person and office of christ : if this fail us , we are lost for ever ; if this rock stand firm , the church is safe here , and shall be triumphant hereafter . herein then is the lord christ exceedingly glorious . those who cannot beheld this glory . of his by faith , namely , as he is the great divine ordinance to represent god unto us , they know him not . in their worship of him , they worship but an image of their own devising . yea , in the ignorance and neglect hereof consists the formal nature of vnbelief , even that which is inevitably ruinous unto the souls of men. he that discerns not the representation of the glory of god in the person of christ unto the souls of men , is an unbeliever . such was the state of the unbelieving jews and gentiles of old ; they did not , they would not , they could not behold the glory of god in him , nor how he did represent him . that this was both the cause , and the formal nature of their unbelief , the apostle declares at large , cor. . , , , , . not to see the wisdom of god , and the power of god , and consequently all the other holy properties of his nature in christ , is to be an unbeliever . the essence of faith consists in a due ascription of glory to god , rom. . . this we cannot attain unto without the manifestation of those divine excellencies unto us , wherein he is glorious . this is done in christ alone , so as that we may glorifie god in a saving and acceptable manner . he who discerns not the glory of divine wisdom , power , goodness , love and grace , in the person and office of christ , with the way of the salvation of sinners by him , is an unbeliever . hence the great design of the devil in the beginning of the preaching of the gospel , was to blind the eyes of men , and fill their minds with prejudices , that they might not behold this glory of his ; so the apostle gives an account of his success in this design , cor. . , . if our gospel be hid , it is hid unto them that are lost , in whom the god of this world hath blinded the minds of them that believe not , lest the light of the glorious gospel of christ , who is the image of god , should shine unto them . by various ways and methods of deceit , to secure the reputation he had got , of being god of this world , by pretences and appearances of supernatural power and wisdom , he laboured to blind the eyes of men with prejudices against that glorious light of the gospel , which proposed the lord christ as the only image of god. this blindness , this darkness is cured in them that believe , by the mighty power of god ; for god who commanded the light to shine out of darkness , hath irradiated our hearts with the knowledge of the glory of god in the face of jesus christ , v. . wherein true , saving faith doth consist . under this darkness perished the unbelieving world of jews and gentiles ; and such is the present condition of all by whom the divine person of christ is denied ; for no mere creature can ever make a perfect representation of god unto us . but we must a little further enquire into this mystery . since men fell from god by sin , it is no small part of their misery and punishment , that they are covered with thick darkness and ignorance of the nature of god. they know him not , they have not seen him at any time : hence is that promise to the church in christ , isa. . , . for behold the darkness shall cover the earth , and gross darkness the people : but the lord shall arise upon thee , and his glory shall be seen upon thee . the antient philosophers made great enquiries into , and obtained many notions of the divine being , its existence and excellencies . and these notions they adorned with great elegancy of speech , to allure others unto the admiration of them . hereon they boasted themselves to be the only wise men in the world , rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they boasted that they were the wise : but we must abide in the judgment of the apostles , concerning them in their enquiries : he assures us , that the world in its wisdom , that is , these wise men in it by their wisdom knew not god , cor. . . and he calls the authors of their best notions atheists , or men without god in the word , ephes. . . for , . they had no certain guide , rule , nor light , which being attended unto , might lead them infallibly into the knowledge of the divine nature : all they had of this kind , was their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their reasonings or imaginations , whereby they commenced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great disputers of the world ; but in them they maxed vain , and their foolish heart was darkned , rom. . . they did at best but endeavour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to feel after god , as men do in the dark , after what they cannot clearly discern , acts . . among others , cicero's book de natura deorum , gives us an exact account of the intention of the apostle in that expression . and it is at this day not want of wit , but hatred of the mysteries of our religion , which makes so many prone to forgo all supernatural revelation , and to betake themselves unto a religion declared , as they suppose , by reason , and the light of nature ; like bats and owls , who being not able to bear the light of the sun , betake themselves unto the twi-light , to the dawnings of light and darkness . . whatever they did attain , as unto rational notions about things invisible and incomprehensible , yet could they never deliver themselves from such principles and practises in idolatry and all manner of flagitious sins , as that they could be of any benefit unto them . this is so effectually demonstrated by the apostle in the first chapter of the epistle to the romans , as that we need not to insist upon it . men may talk what they please of a light within them , or of the power of reason , to conduct them unto that knowledge of god , whereby they may live unto him : but if they had nothing else , if they did not boast themselves of that light , which hath its foundation and original in divine revelation alone , they would not excel them , who in the best management of their own reasonings , knew not god , but waxed vain in their imaginations . with respect unto this vniversal darkness , that is , ignorance of god , with horrid confusion accompanying it in the minds of men , christ is called , and is , the light of men , the light of the world , because in and by him alone this darkness is dispelled , as he is the son of righteousness . . this darkness in the minds of men , this ignorance of god , his nature and his will , was the original of all evil unto the world , and yet continues so to be . for , . hereon did satan erect his kingdom and throne , obtaining in his design until he bare himself as the god of this world , and was so esteemed by the most . he exalted himself by vertue of this darkness ( as he is the prince of darkness , ) into the place and room of god , as the object of the religious worship of men. for the things which the gentiles sacrificed , they sacrificed unto devils , and not to god , cor. . . levit. . . chap. . . psal. . . gal. . . this is the territory of satan ; yea , the power and scepter of his kingdom in the minds of the children of disobedience . hereby he maintains his dominion unto this day in many and great nations , and with individual persons innumerable . . this is the spring of all wickedness and confusion among men themselves . hence arose that flood of abominations in the old world , which god took away with a flood of desolation : hence were the sins of sodom and gomorrah , which he revenged with fire from heaven . in brief : all the rage , blood , confusion , desolations , cruelties , oppressions , villanies , which the world hath been , and is filled withal , whereby the souls of men have been , and are flouded into eternal destruction , have all arisen from this corrupt fountain of the ignorance of god. . of such as those described , we are the posterity and off-spring . our fore-fathers in this nation , were given up unto as brutish a service of the devil , as any nation under the sun. it is therefore an effect of infinite mercy , that the day hath dawned on us , poor gentiles , and that the day-spring from on high hath visited us . see the glory of this grace expressed , ephes. . , , , , , . god might have left us to perish in the blindness and ignorance of our fore-fathers ; but of his own accord , and by his own powerful grace alone , he hath translated us out of darkness into his marvellous light . but alas ! the horrible ingratitude of men , for the glorious light of the gospel ▪ and the abuse of it , will issue in a fore revenge . god was known under the old testament , by the revelation of his word , and the institution of his worship . this was the glory and priviledge of israel , as the psalmist declares , psal. . , . he sheweth his word unto jacob , his statutes and his judgments unto israel ; he hath not deal● so with any nation , the church then knew him ; yet so as that they had an apprehension that he dwelt in thick darkness , where they could not have any clear views of him , exod. . . deut. . . kings . . chron. . . and the reason why god so represented himself in darkness unto them , was to instruct them in their imperfect state , wherein they could not comprehend that glory which should afterwards be revealed . for as he is now made known in christ , we see that he is light , and in him there is no darkness at all . . hitherto● darkness in general covered the earth , and gross darkness the people , as unto the knowledge of god ; only there was a twilight in the church . the day did not yet dawn , the shadows did not flee away , nor the day-star shine in the hearts of men . but when the son of righteousness did arise in his strength and beauty , when the son of god appeared in the flesh , and in the discharge of his office ; god himself , as unto his being , and manner of existence in three distinct persons , with all the glorious properties of the divine nature , were illustriously manifested unto them that did believe , and the light of the knowledge of them dispelled all the shadows that were in the church , and shone into the darkness which was in the world , so as that none continued ignorant of god , but those who would not see ; see job . , , , . cor. . , . herein is the lord christ glorious . and this is that which i shall now speak unto ; namely , how we may behold the glory of christ in the representation and revelation that is made of god and his glory , in his person and office , unto all that do believe . for it is not so much the declaration of the nature of the things themselves , wherein the glory of christ doth consist , as our way and duty , in the beholding of them , which at present is designed . he calls unto us , saying , behold me , look unto me , and be saved , isa. . . what is it that we see in christ ? what do we behold in him ? he asketh that question concerning his church , what will ye see in the shulamite ? whereto he answers , as it were the company of two armies , cant. . . or the two churches of the old and new testament , in order and beauty . we may enquire , what shall we , what do we see in him ? do we see him as the image of the invisible god , representing him , his nature , properties , and will unto us ? do we see him as the character , the express image of the person of the father , so as that we have no need of philip's request , lord , shew us the father , because having seen him , we have seen the father also , john . . this is our first saving view of christ , the first instance of our beholding his glory by faith . so to see him , as to see god in him , is to behold his glory ; for herein is he eternally glorious . and this is that glory whose view we ought to long for , and labour after . and if we see it not , we are yet in darkness ; yea , tho' we say we see , we are blind like others . so david longed and prayed for it , when yet he could behold it only in types and shadows , psal. . , . o god , thou art my god , early will i seek thee ; my soul thirsteth for thee , my flesh longeth for thee , to see thy power and thy glory , so as i have seen them in the sanctuary . for there was in the sancturay an obscure representation of the glory of god in christ. how much more should we prize that view of it , which we may have with open face , tho' yet as in a glass ? cor. . . moses when he had seen the works of god , which were great and marvellous , yet found not himself satisfied therewith : wherefore after all , he prays that god would shew him his glory , exod. . . he knew that the ultimate rest , blessedness and satisfaction of the soul , is not in seeing the works of god , but the glory of god himself . therefore did he desire some immediate dawnings of it upon him in this world. i beseech thee shew me thy glory . and if we have right apprehensions of the future state of blessedness , we cannot but have the same desire of seeing more of his glory in this life . but the question is , how me may attain it ? if we are left unto our selves in this enquiry , if we have no other way for it , but the immediate fixing of our thoughts on the immensity of the divine nature , we must come every one to the conclusion that agur makes on the like consideration ; surely i am more brutish than any man , and have not the vnderstanding of a man ; i neither learned wisdom , nor have the knowledge of the holy. who hath ascended up into heaven , or descended ? who hath gathered the wind in his fist ? who hath bound the waters in a garment ? who hath established all the ends of the earth ? what is his name , and what is his sons name , if thou canst tell , prov. , , , . it is in christ alone , that we may have a clear distinct view of the glory of god and his excellencies : for him , and him alone hath he appointed the representative of himself unto us : and we shall take an account hereof in one or two especial instances . . infinite wisdom is one of the most glorious properties of the divine nature : it is that which is directive of all the external works of god , wherein the glory of all the other excellencies of god is manifested ; wherefore the manifestation of the whole glory of god proceeds originally from infinite wisdom . but as job speaks , where shall this wisdom be found , and what is the place of understanding ? chap. . . can we by searching , find out god ? can we find out the almighty to perfection ? chap. . . as it is in it self an essential , eternal property of the divine nature , we can have no comprehension of it : we can but adore it in that infinite distance wherein we stand from god ; but in its operations and effects it may be discerned ; for they are designed of god for its manifestation . among these the most excellent is the contrivance of the great work of the salvation of the church ; so it is celebrated by the apostle , eph. . , , . to make all men see what is the fellowship of the mystery , which from the beginning of the world , hath been hid in god , who created all things by jesus christ , to the intent , that now unto the principalities and powers in heavenly places might be known by the church , the manifold wisdom of god. if we have any interest in god , if we have any hopes of blessedness in beholding of his glory unto eternity , we cannot but desire a view ( such as is attainable ) of this infinite manifold wisdom of god in this life . but it is in christ alone that we can discern any thing of it ; for him hath the father chosen and sealed to represent it unto us . all the treasures of this wisdom are hid , laid up , and laid out in him : herein lies the essence and form of faith. believers by it do see the wisdom of god in christ , in his person and office : christ the wisdom of god ; unbelievers see it not , as the apostle argues , cor. . , , . in beholding the glory of this infinite wisdom of god in christ , we behold his own glory also ; the glory given him of his father ; for this is his glory , that in and by him , and him alone the wisdom of god is manifested and represented unto us . when god appointed him as the great and only means of this end , he gave him honour and glory above the whole creation : for it is but little of divine wisdom which the works of it declare , in comparison of what is manifested in christ jesus . we no way deny or extenuate the manifestation that is made of the wisdom of god in the works of creation and providence . it is sufficient to detect the folly of atheism and and idolatry , and was designed of god unto that end . but it 's comparative insufficiency , with respect unto the rerepresentation of it in christ , as unto the ends of knowing god aright , and living unto him , the scripture doth abundantly attest . and the abuse of it was catholic , as the apostle declares , rom. . . &c. to see this wisdom clearly , is our wisdom ; and a due apprehension of it , fills the souls of believers with joy unspeakable , and full of glory . . we may also instance in the love of god. the apostle tells us , that god is love , joh. . . divine love is not to be considered only in its effects , but in its nature and essence ; and so it is god himself ; for god is love. and a blessed revelation this is of the divine nature : it casts out envy , hatred , malice , revenge , with all their fruits , in rage , fierceness , implacability , persecution , murther , into the territories of satan . they belong not unto god in his nature or actings ; for god is love. so the same apostle tells us , that he who slew his brother , was of the wicked one , joh. . . he was of the devil his father , and his works did he do . but the enquiry is as before ; how shall we have a view of this love , of god as love ? by what way or means shall we behold the glory of it ? it is hidden from all living , in god himself . the wise philosophers , who discoursed so much of the love of god , knew nothing of this , that god is love. the most of the natural notions of men about it are corrupt , and the best of them weak and imperfect . generally the thoughts of men about it , are , that he is of a facile and easie nature , one that they may make bold withal in all their occasions , as the psalmist declares , psal. . . and whereas it must be learned in its effects , operations and divine ways of its manifestation , those who know not christ , know nothing of them ; and many things in providence do interpose to hinder our view of this love ; for although that indeed god is love , yet his wrath is revealed from heaven against the ungodliness of men : as all things at this day are filled with evidences of his anger and displeasure : how then shall we know , wherein shall we behold the glory of god in this , that he is love ? the apostle declares it in the next words , ver . . herein was manifest the love of god towards us , because god sent his only begotten son into the world , that we might live through him . this is the only evidence given us that god is love. hereby alone is the divine nature as such made known unto us ; namely in the mission , person , and office of the son of god ; without this all is in darkness as unto the true nature and supream operation of this divine love. herein do we behold the glory of christ himself , even in this life . this glory was given him of the father : namely , that he now should declare and evidence that god is love ; and he did so , that in all things he might have the preheminence . herein we may see how excellent , how beautiful , how glorious and desirable he is , seeing in him alone we have a due representation of god as he is love , which is the most joyful sight of god that any creature can obtain . he who beholds not the glory of christ herein , is utterly ignorant of those heavenly mysteries ; he knoweth neither god nor christ ; he hath neither the father nor the son. he knows not god , because he knows not the holy properties of his nature in the principal way designed by infinite wisdom for their manifestation ; he knows not christ , because he sees not the glory of god in him . wherefore whatever notions men may have from the light of nature , or from the works of providence , that there is love in god , however they may adorn them in elegant affecting expressions : yet from them no man can know that god is love , in the revelation hereof christ hath the preeminence ; nor ca● any man comprehend any thing of it aright but in him . it is that which the whole light of the creation cannot discover ; for it is the spring and center of the mystery of godliness . these things are of the deep things of god , such as belong unto that wisdom of god in a mystery , which they that are carnal cannot receive , as the apostle testifies , cor. . . but the meanest believer who lives in the exercise of faith , may have an understanding of them so far as is needful unto his love and obedience . the sum of the whole is this ; if you would behold the glory of christ , as the great means of your sanctification and consolation , as the only preparation for the beholding of his glory in eternal blessedness : consider what of god is made known and represented unto you in him , wherein god purposed and designed to glorifie himself in him : now this is all that may be known of god in a saving manner ; especially his wisdom , his love , his goodness , grace and mercy , whereon the life of our souls doth depend ; and the lord christ being appointed the only way and means hereof , how exceeding glorious must he be in the eyes of them that do believe ! these things being promised , i shall close this first consideration of that glory of christ which we behold by faith in this world , with some such observations , as may excite us unto the practise of this great duty , and improvement of this great priviledge ; the greatest which on this side heaven we can be made partakers of . there are some who regard not these things at all , but rather despise them . they never entertain any serious thoughts of obtaining a view of the glory of god in christ , which is to be unbelievers . they look on him as a teacher that came forth from god to reveal his will , and to teach us his worship : and so indeed he was . but this they say was the sole use of his person in religion , which is mahumetism . the manifestation of all the holy properties of the divine nature , with the representation of them unto angels above , and the church in this world ▪ as he is the image of the incisible god , in the constitution of his person , and the discharge of his office , are things they regard not ; yea , they despise and scorn what is professed concerning them ; for pride and contempt of others were always the safest covert of ignorance ; otherwise it would seem strange , that men should openly boast of their own blindness . but these conceptions of mens minds are influenced by that unbelief of his divine person , which maketh havock of christianity at this day in the world. i speak of them , whose minds are better disposed towards heavenly things ; and unto them i say , wherefore do you love jesus christ ? for so you profess to do . wherefore do you trust in him ? wherefore do you honour him ? wherefore do you desire to be in heaven with him ? can you give a reason of this hope that is in you ? an account why you do all or any of these things ? if you cannot , all that you pretend towards him , is but fancy and imagination ; you fight uncertainly as men beating the air ; or is one of your reasons hereof , that in him you do by faith behold that glory of god , with the holy properties of his nature , and their principal operations , in order unto your own salvation and blessedness , which otherwise would have been eternally hid from you ? hereon is he precious unto them that do believe . let us therefore , as many as are spiritual , be thus minded . let us make use of this priviledge with rejoycing , and be found in the discharge of this duty with diligence : for thus to behold the glory of christ is both our priviledge and our duty . the duties of the law were a burthen and a yoke ; but those of the gospel are priviledges and advantages . it is a promise concerning the days of the new testament , that our eyes shall see the king in his beauty , isa. . we shall behold the glory of christ in its lustre and excellency : what is this beauty of the king of saints ? is it not , that god is in him , and he is the great representative of his glory unto us ? wherefore in the contemplation of this glory consists the principal exercise of faith : and who can declare the glory of this priviledge , that we who are born in darkness , and deserved to be cast out into utter darkness , should be translated into this marvellous light of the knowledge of the glory of god in the face of jesus christ. what are all the stained glories , the fading beauties of this world ? of all that the devil shewed our saviour from the mount ? what are they in comparison of one view of the glory of god represented in christ , and of the glory of christ as his great representative ? the most pernicious effect of unbelief under the preaching of the gospel is , that together with an influence of power from satan , it blinds the eyes of mens minds , that they should not see this glory of christ , whereon they perish eternally , cor. . , . but the most of those who at this day are called christians are strangers unto this duty : our lord jesus christ told the pharisees , that notwithstanding all their boasting of the knowledge of god , they had not heard his voice at any time , nor seen his shape ; that is as moses did . they had no real acquaintance with him , they had no spiritual view of his glory ; and so it is amongst our selves . notwithstanding the general profession that is of the knowledge of christ , they are but few who thus behold his glory ; and therefore few who are transformed into his image and likeness . some men speak much of the imitation of christ , and following of his example ; and it were well if we could see more of it really in effect . but no man shall ever become like unto him , by bare imitation of his actions , without that view or i●●ition of his glory which alone is accompanied with a transforming power to change them into the same image . the truth is , the best of us all are wofully defective in this duty , and many are discouraged from it , because a pretence of it in some hath degenerated into superstition : but we are loth at any time seriously to engage in it , and come with an unwilling kind of willingness , unto the exercise of our minds in it . thoughts of this glory of christ are too high for us , or too hard for us , such as we cannot long delight in ; we turn away from them with a kind of weariness ; yet are they of the same nature in general with our beholding of the glory of christ in heaven , wherein there shall be no weariness or satiety unto eternity . is not the cause of it , that we are unspiritual or carnal , having our thoughts and affections wonted to give entertainment unto other things ? for this is the principal cause of our unreadiness and incapacity to exercise our minds in and about the great mysteries of the gospel . cor. . , , . and it is so with us moreover , because we do not stir up our selves with watchfulness and diligence in continual actings of faith on this blessed object . this is that which keeps many of us at so low an ebb , as unto the powers of an heavenly life , and spiritual joys . did we abound in this duty , in this exercise of faith , our life in walking before god would be more sweet and pleasant unto us ; our spiritual light and st●●ngth would have a daily encrease ; we should more represent the glory of christ in our ways and walking , than usually we do ; and death it self would be most welcome unto us . the angels themselves desire to look into the things of the glory of christ , pet. . , . there is in them matter of enquiry and instruction for the most high and holy spirits in heaven . the manifold wisdom of god in them is made known unto principalities and powers in heavenly places by the church , ephes. . . and shall we neglect that which is the object of angelical diligence to enquire into ; especially considering that we are more than they concerned in it ? is christ then thus glorious in our eyes ? do we see the father in him , or by seeing of him ? do we sedulously , daily contemplate on the wisdom , love , grace , goodness , holiness , and righteousness of god , as revealing and manifesting themselves in him ? do we sufficiently consider , that the immediate vision of this glory in heaven will be our everlasting blessedness ? doth the imperfect view which we have of it here , encrease our desires after the perfect soght of it above ? with respect unto these enquiries , i shall briefly speak unto sundry sorts of men. some will say they understand not these things , nor any concernment of their own in them . if they are true , yet are they notions which they may safely be without the knowledge of ; for so far as they can discern , they have no influence on christian practice , or duties of morality . and the preaching of them doth but take off the minds of men from more necessary duties . but if the gospel be hid it is hid unto them that perish . and unto the objection i say : . nothing is more fully and clearly revealed in the gospel , than that unto us jesus christ is the image of the invisible god that he is the character of the person of the father , so as that in seeing him , we see the father also ; that we have the light of the knowledge of the glory of god in his face alone , as hath been proved . this is the principal fundamental mystery and truth of the gospel ; and which if it be not received , believed , owned , all other truths are useless unto our souls . to refer all the testimonies that are given hereunto , to the doctrine which he taught , in contradistinction unto his person , as acting in the discharge of his office , is antievangilical , antichristian , turning the whole gospel into a fable . . it is so , that the light of faith is given unto us principally to enable us to behold the glory of god in christ ; to contemplate on it , as unto all the ends of its manifestation . so is it expresly affirmed , cor. . . if we have not this light , as it is communicated by the power of god unto them that do believe , ephes. . , , . we must be strangers unto the whole mystery of the gospel , cor. . , . . that in the beholding of the glory of god in christ , we behold his glory also . for herein is he infinitely glorious above the whole creation , in that in and by him alone the glory of the invisible god is represented unto us . herein do our souls live . this is that whereby the image of god is renewed in us , and we are made like unto the first born . . this is so far from being unnecessary unto christian practice , and the sanctified duties of morality , that he knows not christ , he knows not the gospel , he knows not the faith of the catholick church , who imagins that they can be performed acceptably without it . yea , this is the root whence all other christian duties do spring , and whereon they grow , whereby they are distinguished from the works of heathens . he is no christian who believes not that faith in the person of christ is the spring of all evangelical obedience ; or who knows not that this faith respects the revelation of the glory of god in him . if these things are so , as they are the most important truths of the gospel , and whose denial overthrows the foundation of faith , and is ruinous to christian religion : certainly it is our duty to live in the constant exercise of faith with respect unto this glory of christ. and we have sufficient experience of what kind of morality the ignorance of it hath produced . others there are who may be some way strangers , but are no way enemies unto this mystery , and to the practical exercise of faith therein : unto such i shall tender the ensuing directions . . reckon in your minds , that this beholding of the glory of christ by beholding the glory of god , and all his holy properties in him , is the greatest priviledge whereof in this life we can be made partakers . the dawning of heaven is in it , and the first fruits of glory ; for this is life eternal to know the father , and whom he hath sent christ jesus , john . . unless you value it , unless you esteem it as such a priviledge , you will not enjoy it ; and that which is not valued according unto its worth , is despised . it is not enough to think it a priviledge , an advantage ; but it is to be valued above other things according unto its greatness and excellency . destruction and death say we have heard the fame of it with our ears . job . . and if we do no more , we shall die strangers unto it : we are to cry after this knowledge , and lift up our voice for this vnderstanding , if we design to attain it . . as it is a great priviledge which requires a due valuation ; so it is a great mystery which requires much spiritual wisdom to the right understanding of it , and to direct in its practise , cor. . , . flesh and blood will not reveal it unto us , but we must be taught of god , to apprehend it , john . , . mat. . , . mere unsanctified reason will never enable us unto , nor guide us in the discovery of this duty . men are not so vain as to hope for skill and understanding in the mystery of a secular art or trade , without the diligent use of those means whereby it may be attained ; and shall we suppose that we may be furnished with spiritual skill and wisdom in this sacred mystery , without diligence in the use of the means appointed of god for the attaining of it ? the principal of them is fervent prayer . pray then with moses , that god would s●ew you this his glory ; pray with the apostle , that the eyes of your vnderstandings may be enlightened to behold it ; pray that the god of our lord jesus christ , the father of glory , may give unto you the spirit of wisdom and revelation in the knowledge of him . fill your minds with spiritual thoughts and contrivances about them . slothful and lazy souls never obtain one view of this glory ; the lion in the way deters them from attempting it . being carnal , they abhor all diligence in the use of spiritual means , such as prayer and meditation on things unto them uneasie , unpleasing and difficult . unto others the way partakes of the nature of the end ; the means of obtaining a view of the glory of christ are of the same kind , of the same pleasantness , with that view it self in their proportion . . learn the use hereof from the actings of contrary vitious habits . when the minds of men are vehemently fixed on the pursuit of their lusts , they will be continually ruminating on the objects of them , and have a thousand contrivances about them , until their eyes become full of an adulteress and they cannot cease from sinning , as the apostle speaks . the objects of their lusts have framed and raised an image of themselves in their minds , and transformed them into their own likeness , is this the way of them who go down to the chambers of death ? do they thus frame their souls , and make them meet for destruction , until their words , gestures , actions , proclaim the frame of their minds unto all that look upon them ? and shalt we be slothful and negligent in the contemplation of that glory which transforms our minds into its own likeness , so as that the eyes of our understandings shall be continually filled with it , until we see him and behold him continually , so as never to cease from the ho●y acts of delight in him , and love unto him ? . would we then behold the glory of god , as he manifesteth it in and by the holy properties of his nature , with their blessed operations and effects , without which we have nothing of the power of religion in us , whatever we pretend ; this alone is the way of it . go to the whole creation , and all things contained in it ; they can say no more , but we have heard the fam● and report of these things , and what we have heard we declare ; but it is but a little portion of them that we are acquainted withal . the heavens indeed declare the glory of god , and the firmament sheweth his handy work. the invisible things of god are understood by the things that are made , even his eternal power and godhead . but comparatively , it is but little that we can hence learn of these things , as unto what we may behold of them in christ jesus . how blind herein was the best philosopher in comparison of the meanest of the apostles , yea , of him who is least in the kingdom of heaven ? but herein it is required , that we rest not in the notion of this truth , and a bare assent unto the doctrine of it . the affecting power of it upon our hearts , is that which we should aim at . wherein doth the blessedness of the saints above consist ? is it not herein , that they behold and see the glory of god in christ ? and what is the effect of it upon those blessed souls ? doth it not change them into the same image , or make them like unto christ ? doth it not fill and satiate them with joy , rest delight , complacency and ineffable satisfaction ? do we expect , do we desire the same state of blessedness ? it is our present view of the glory of christ which is our initiation thereinto , if we are exercised in it , until we have an experience of its transforming power in our souls . these things are , it may be , of little use unto some . such as are babes in spiritual knowledge and understanding , either because they are carnal , cor. . , . or slothful in hearing , heb. . , , . are not capable of these divine mysteries . and therefore the apostle did in an especial manner declare this wisdom of god in a mystery unto them that were perfect , cor. . , . that is , who were more grown in spiritual knowledge , and had their senses exercised to discern good and evil. it is unto them who are exercised in the contemplation of invisible things , who delight to walk in the more retired paths of faith and love , to whom they are precious . some few inferences from the whole of what hath been declared , shall put a close to this part of our discourse . . the holy properties of the divine nature are not only represented unto our faith in christ as unto their own essential glory , but as they are in the exercise of their powers for the salvation of the church . in him do we behold the wisdom , goodness , love , grace , mercy and power of god acting themselves in the contrivance , constitution , and efficacious accomplishment of the great work of our redemption and salvation . this gives , as unto us , an unutterable lustre unto the native amiableness of the divine excellencies . the wisdom and love of god are in themselves infinitely glorious , infinitely amiable ; nothing can be added unto them , there can be no encrease of their essential glory . howbeit as they are eternally resident in the divine nature , and absolutely the same with it , we cannot so comprehend them , as to have an endearing satiating view of their glory : but as they are exerted in the work of the redemption and salvation of the church , as they are expressed , communicating their blessed effects unto the souls of them that do believe , which is done only in christ ; so the beams of their glory shine unto us with unspeakable refreshment and joy , cor. . . hence the apostle on the consideration of the actings of the holy properties of god in this blessed work , falls into that contemplation : o the depth of the riches both of the wisdom and knowledge of god! how unsearchable are his judgments , and his ways past finding out ! for who hath not known the mind of the lord , or who hath been his counsellor , or who hath first given unto him , and it shall be recompensed unto him again ? for of him , and through him , and to him are all things ; to whom be glory for ever , amen , rom : . , , , . . in and through christ we do believe in god , pet. . . this is the life of our souls . god himself in the infinite perfections of his divine nature , is the ultimate object of our faith , but he is not here the immediate object of it , but the divine way and means of the manifestation of himself and them unto us , are so . through christ we believe in god. by our belief in him , we come to place our faith ultimately in god himself ; and this we can no otherwise do , but by beholding the glory of god in him , as hath been declared . . this is the only way whereby we may attain the saving , sanctifying knowledge of god ; without this , every beam of divine light that shines on us , or gleans from without ( as the light shineth into darkness when the darkness comprehendeth it not , joh. . . ) every spark that ariseth from the remainders of the light of nature within , do rather amaze the minds of men , than lead them into the saving knowledge of god. so a glance of light in a dark night giving a transient view of various objects , and passing away , doth rather amaze , than direct a traveller , and leave him more exposed unto wandring than before . such were all those notions of the divine being and its excellencies , which those who boasted themselves to be wise among the heathen embraced and improved . they did but fluctuate in their minds , they did not transform them into the image and likeness of god , as the saving knowledge of him doth , col. . . so the apostle expresseth this truth ; where is the wise ? where is the scribe ? where is the disputer of this world ? hath not god made foolish the wisdom of this world ? for after that in the wisdom of god , the world by wisdom knew not god , it pleased god by the foolishness of preaching to save them that believe . for the jews require a sign , and the gentiles seek after wisdom ; but we preach christ crucified , unto the jews a stumbling-block , and unto the greeks foolishness ; but unto them that are called both jews and greeks , christ the power of god , and the wisdom of god , cor , . , , , , . after it was evident unto all , that the world , the wise , the studious , the contemplative part of it , in the wisdom of god , disposing them into that condition , wherein they were left unto themselves , in their own wisdom , their natural light and reason did not , could not come to the saving knowledge of god , but were pus●ed up into a contempt of the only way of the revelation of himself , as weakness and folly ; it pleased god then to manifest all their wisdom to be folly ; and to establish the only means of the knowledge of himself in christ jesus . chap. iii. the glory of christ in the mysterious constitution of his person . the second thing wherein we may behold the glory of christ given him of his father , is in the mysterious constitution of his person , as he is god and man in one and the same person . there are in him , in his one single , individual person , two distinct natures ; the one eternal , infinite , immense , almighty , the form and essence of god ; the other having a beginning in time , finite , limited , confined unto a certain place , which is our nature , which he took on him when he was made flesh , and dwelt among us . the declaration of the nature of this glory , is a part of my discourse of the person of christ , whereunto i refer the reader : my present design is of another nature . this is that glory whose beams are so illustrious , as that the blind world cannot bear the light and beauty of them . multitudes begin openly to deny this incarnation of the son of god , this personal union of god and man in their distinct natures . they deny that there is either glory or truth in it ; and it will ere long appear , it begins already to evidence it self what greater multitudes there are , who yet do not , who yet dare not openly reject the doctrine of it , who in truth believe it not , nor see any glory in it . howbeit this glory , is the glory of our religion , the glory of the church , the sole rock whereon it is built , the only spring of present grace , and future glory . this is that glory which the angels themselves desire to behold , the mystery whereof they bow down to look into , pet. . . so was their desire represented by the cherubims in the most holy place of the tabernacle ; for they were a shadow of the ministry of angels in the church . the ark and mercy seat were a type of christ in the discharge of his office ; and these cherubims were made standing over them , as being in heaven above ; but earnestly looking down upon them in a posture of reverence and adoration . so they did of old , and in their present contemplation of it consists no small part of their eternal blessedness . hereon depends the ruine of satan and his kingdom . his sin , so far as we can conceive , consisted of two parts ( . ) his pride against the person of the son of god , by whom he was created . for by him were all things created that are ( or were when first created ) in heaven , whether they be thrones or dominions , or principalities or powers , col. . . against him he lifted up himself , which was the beginning of his transgression . ( . ) envy against mankind made in the image of god , of the son of god the first-born . this compleated his sin ; nothing was now left whereon to act his pride and malice . unto his eternal confusion and ruine god in infinite wisdom unites both the natures he had sinned against , in the one person of the son , who was the first object of his pride and malice . hereby his destruction is attended with ever●●sting shame in the discovery of his folly , wherein he would have contended with infinite wisdom , as well as misery , by the powers of the two natures united in one person . here lies the foundation of the church . the foundation of the whole old creation was laid in an act of absolute soveraign power . hereby god hanged the earth upon nothing . but the foundation of the church is on this mysterious immoveable rock ; thou art christ , the son of the living god ; on the most intimate conjunction of the two natures , the divine and humane , in themselves infinitely distant , in the same person . we may name one place wherein it is gloriously represented unto us , isa. . . for unto us a child is born , unto us a son is given , and the government shall be on his shoulders ; and his name shall be called wonderful , counsellor , the mighty god , the everlasting father , the prince of peace . here must the whole church fall down and worship the author of this wonderful contrivance , and captivating their understandings unto the obedience of faith , humbly adore what they cannot comprehend . this was obscurly represented unto the church of old , exo. . , , , , . and the angel of the lord appeared unto him in a flame of fire out of the midst of a bush , and he looked , and behold the bush burned with fire , and the bush was not consumed . and moses said , i will now turn aside , and see this great sight , why the bush is not burnt . and when the lord saw that he turned aside to see , god called unto him out of the midst of the bush , and said , moses , moses ; and he said , here am i. and he said , draw not nigh hither , ●ut of thy shooes from off thy feet , for the place whereon thou standest is holy ground . moreover he said , i am the god of ●hy fathers , the god of abraham , &c. this fire was a type or declaration of the presence of god in the person of the son. for with respect unto the father he is called an angel , the angel of the covenant ; but absolutely in himself , he was jehovah , the god of abraham , &c. and of his presence the fire was a proper representation . for in his nature , he is as a consuming fire ; and his present work was the delivery of ●he church out of a fiery tryal . this f●●e placed it self in a bush , where it burned , but the bush was not consumed : and although the continuance of the fire in the bush , was but for a short season , a present appearance ; yet thence was god said to dwell in the bush ; the good will of him that dwelt in the bush ; deut. . . and this is so spoken , because the being of the fire in the bush for a season , was a type of him in whom the fulness of the godhead dwelt bodily , and that for ever , col. . . of him who was made flesh and dwelt among us , joh. . . the eternal fire of the divine nature dwells in the bush of our frail nature , yet is not consumed thereby . god thus dwells in this bush , with all his good will towards sinners . moses looked on this sight as a marvellous and wondrous thing . and if it were so in the type , what is it in the truth , substance and reality of it ? and by direction given unto him , to put off his shooes , we are taught to cast away all fleshly imaginations and carnal affections , that by pure acts of faith , we may behold this glory , the glory of the only begotten of the father . i design not here to insist on the explication , or confirmation of this glorious truth concerning the constitution of the person of christ in and by his incarnation . what i can comprehend , what i do believe concerning it , i have fully declared in a large peculiar treatise . here i take the truth it self as known , or as it may be thence learned . my present business is only to stir up the minds of believers unto a due contemplation of the glory of christ in the sacred mysterious constitution of his person , as god and man in one . so much as we abide herein , so much do we live by the faith of the son of god ; and god can by a spirit of wisdom and revelation open the eyes of our understandings , that we may behold this glory unto our ineffable consolation and joy. and unto the diligent discharge of our duty herein , i shall offer the ensuing directions . . let us get it fixed on our souls , and in our minds , that this glory of christ in the divine constitution of his person , is the best , the most noble , useful , beneficial object , that we can be conversant about in our thoughts , or or cleave unto in our affections . what are all other things in comparison of the knowledge of christ ? in the judgment of the great apostle , they are but loss and dung , phil. . , , . so they were to him , and if they are not so to us , we are carnal . what is the world , and what are the things thereof which most men spend their thoughts about , and fix their affections on ? the psalmist gives his judgment about them , in comparison of a view of this glory of christ , psal. . . many say , who will shew us any good ? who will give and help us to attain so much in and of this world , as will give rest and satisfaction unto our minds ? that is the good enquired after . but , saith he , lord lift up the light of thy countenance upon us . the light of the glory of god in the face of christ jesus , is that satisfactory good alone , which i desire and seek after . the scripture reproacheth the vanity and folly of the minds of men , in that they spend their money for that which is not bread , and their labour for that which profiteth not . they ingage the vigor of their spirits about perishing things , when they have durable substance and riches proposed unto them . how do men for the most part exercise their minds ? what are they conversant about in their thoughts ? some by them make provision for the flesh , to fulfil it in the lusts thereof , as rom. . . they search about continually in their thoughts for objects suited unto their lusts and carnal affections , coyning , framing and stamping of them in their imaginations . they fix their eyes with delight on toads and serpents , with all noisome filthy objects ; refusing in the mean time , to behold the beauty and glory of the light of the sun. so is it with all that spend their thoughts about the objects of their sinful pleasures , refusing to look up after one view of this glory of christ. some keep their thoughts in continual exercise about the things of this world , as unto the advantages and emoluments which they expect from them . hereby are they transformed into the image of the world , becoming earthly , carnal and vain . is it because there is no god in israel that these applications are made unto the idol of ekron ? that there is no glory , no desirableness in christ for men to enquire after , and fix their minds upon ? oh the blindness , the darkness , the folly of poor sinners ? whom do they despise , and for what ? some of more refined parts and notional minds , do arise unto a sedulous meditation on the works of creation and providence . hence many excellent discourses on that subject , adorned with eloquence , are published among us . and a work this is worthy of our nature , and suited unto our rational capacities ; yea , the first end of our natural endowment with them . but in all these things there is no glory in comparison of what is proposed unto us in the mysterious constitution of the person of christ. the sun hath no glory , the moon and stars no beauty , the order and influence of the heavenly bodies , have no excellency in comparison of it . this is that which the psalmist designs to declare , psal. . o lord our lord , how excellent is thy name in all the earth ! who hast set thy glory above the heavens . when i consider thy heavens , the work of thy fingers , the moon and the stars which thou hast ordained ; what is man that thou art mindful of him , and the son of man that thou visitest him ? for thou hast made him a little lower than the angels , and hast crowned him with glory and honor ; thou hast made him to have dominion over the work of thy hands , thou hast put all things under his feet . he is engaged in a contemplation of the glory of god in his works ; and he concludes that the fabrick of heaven , with the moon and stars therein ( for it was his meditation by night , when he beheld them ) was exceeding glorious , and greatly to be admired . this casts his thoughts on the poor , weak , infirm nature of man , which seems as nothing in comparison of those glories above : but immediately hereon falls into an admiration of the wisdom , goodness , and love of god , exalting that nature incomparably above all the works of creation in the person of jesus christ , as the apostle expounds this place , heb. , , . this therefore is the highest , the best , the most useful object of our thoughts and affections . he who hath had a real view of this glory , though he know himself to be a poor , sinful , dying worm of the earth , yet would he not be an angel in heaven , if thereby he should loose the sight of it ; for this is the center wherein all the lines of the manifestation of the divine glory do meet and rest . look unto the things of this world , wives , children , possessions , estates , power , friends , and honor ; how amiable are they ! how desirable unto the thoughts of the most of men ! but he who hath obtained a view of the glory of christ , will in the midst of them all say , whom have i in heaven but thee ? there is none on earth that i desire besides thee , psal. . . for who in the heavens can be compared unto the lord ? who among the sons of the mighty , can be compared unto the lord ? psal. . . he himself out of his infinite love and ineffable condescention , upon the sight and view of his church , and his own graces in her , wherewith she is adorned , doth say ; thou hast ravished my heart , my sister , my spouse , thou hast ravished my heart with one of thine eyes , with one chain of thy neck , cant. . . how much more ought a believing soul , upon a view of the glory of christ , in whom it pleased the father , that all fulness should dwell , to say , thou hast ravished my heart , taken it away from me , o thou whom my soul loveth ; one glance of thy glorious beauty upon me , hath quite overcome me , hath left no heart in me , unto things here below ? if it be not thus with us frequently , if we value not this object of our minds and affections , if we are not diligent in looking up unto him , to behold his glory , it is because we are carnal , and not in any good measure partakers of the promise , that our eyes shall see the king in his beauty . . our second direction unto the same end is ; that we diligently study the scripture , and the revelations that are made of this glory of christ therein . to behold it , is not a work of fancy or imagination . it is not conversing with an image framed by the art of men without , or that of our own fancy within ; but of faith exercised on divine revelations . this direction he gives us himself . joh. . . search the scriptures , for they are they that testifie of me . the way whereby this is done , is fully set before us in the example of the holy prophets under the old testament , pet. . , , . this principle is always to be retained in our minds in reading of the scripture , namely , that the revelation and doctrine of the person of christ and his office , is the foundation whereon all other instructions of the prophets and apostles for the edification of the church are built , and wherein to they are resolved , as is declared , ephes. . , , . so our lord jesus christ himself at large makes it manifest , luk. . , , , . lay aside the consideration hereof , and the scriptures are no such thing as they pretend unto ; namely , a revelation of the glory of god in the salvation of the church ; nor are those of the old testament so at this day unto the jews , who own not this principle , cor. . , , , . there are therefore such revelations of the person and glory of christ treasured up in the scripture , from the beginning unto the end of it , as may exercise the faith and contemplation of believers in this world ; and shall never , during this life , be fully discovered or understood ; and in divine meditations of these revelations , doth much of the life of faith consist . there are three ways whereby the glory of christ is represented unto us in the scripture . first , by direct descriptions of his glorious person and incarnation . see among other places , gen. . . psal. . , , . psal. . , , , , . psal. . , . psal. . isa. . , , , . chap. . . zech. . . joh. . , , . phil. . , , . heb. . , , . chap. . , , . rev. . , . secondly , by prophecies , promises and express instructions concerning him , all leading unto the contemplation of his glory , which are innumerable . thirdly , by the sacred institutions of divine worship under the old testament : for the end of them all was to represent unto the church the glory of christ in the discharge of his office , as we shall see afterwards . we may take notice of an instance in one kind under the old testament , and of one and another under the new. his personal appearances under the old testament , carried in them a demonstration of his glory : such was that in the vision which isaiah had , when he saw his glory , and spake of him , chap. . , . i saw the lord sitting upon a throne , high and lifted up , and his train filled the temple . about it stood the seraphims , &c. it was a representation of the glory of the divine presence of christ filling his humane nature , the temple of his body , with a train of all glorious graces . and if this typical representation of it was so glorious , as that the seraphims were not able stedfastly to behold it , but covered their faces upon its appearance , v. . how exceeding glorious is it in it self , as it is openly revealed in the gospel ! of the same nature are the immediate testimonies given unto him from heaven in the new testament : so the apostle tells us , he received from god the father , honor , and glory , when there came such a voice unto him from the excellent glory , this is my beloved son in whom i am well pleased , pet. . . the apostle intends the time of his transfiguration in the mount , for so he adds , ver. . and this voice which came from heaven , we heard who were with him in the holy mount. howbeit , at sundry other times he had the same testimony , or to the same purpose , from god , even the father in heaven . herein god gave him honor and glory , which all those that believe in him should behold and admire ; not only those who heard this testimony with their bodily ears , but all unto whom it is testified in the scripture , are obliged to look after , and contemplate on the glory of christ , as thus revealed and proposed . from the throne of his excellency by audible voices , by visible signs , by the opening of the heavens above , by the descent of the holy spirit upon him , god testified unto him as his eternal son , and gave him therein honor and glory . the thoughts of this divine testimony , and the glory of christ therein , hath often filled the hearts of some with joy and delight . this therefore in reading and studying the holy scripture , we ought with all diligence to search and attend unto , as did the prophets of old , pet. . . if we intend by them to be made wise unto salvation . we should herein be as the merchant man that seeks for pearls ; he seeks for all sorts of them , but when he hath found one of great price , he parts with all to make it his own , mat. . , . the scripture is the field , the place , the mine where we search and dig for pearls ; see prov. . , , , , . every sacred truth that is made effectual unto the good of our souls , is a pearl whereby we are enriched ; but when we meet with , when we fall upon this pearl of price , the glory of christ ; this is that which the soul of a believer cleaves unto with joy . then do we find food for our souls in the word of truth , then do we taste how gracious the lord is therein , then is the scripture full of refreshment unto us , as a spring of living water , when we are ●aken into blessed views of the glory of christ therein . and we are in the best frame of duty , when the principal motive in our minds to contend earnestly for retaining the possession of the scripture , against all that would deprive us of it , or discourage us from a daily diligent search into it , is this , that they would take from us the only glass wherein we may behold the glory of christ. this is the glory of the scripture , that it is the great , yea , the only outward means of representing unto us the glory of christ ; and he is the sun in the firmament of it , which only hath light in it self , and communicates it unto all other things besides . . another direction unto this same end , is , that having attained the light of the knowledge of the glory of christ from the scripture , or by the dispensation of the truth in the preaching of the gospel , we would esteem it our duty frequently to meditate thereon . want hereof is that fundamental mistake which keeps many among us so low in their grace , so regardless of their priviledges . they hear of these things , they assent unto their truth , at least they do not gain say them : but they never solemnly meditate upon them . this they esteem a work that is above them , or are ignorant totally of it , or esteem themselves not much concerned in it , or dislike it as fanatacism . for it is that which no considerations can ingage a carnal mind to delight in . the mind must be spiritual and holy , freed from earthly affections and encumbrances , raised above things here below , that can in a due manner meditate on the glory of christ. therefore are the most strangers unto this duty , because they will not be at the trouble and charge of that mortification of earthly affections , that extirpation of sensual inclinations , that retirement from the occasions of life , which are required there unto . see the treatise of spiritual-mindedness . it is to be feared that there are some who profess religion with an appearance of strictness , who never separate themselves from all other occasions to meditate on christ and his glory . and yet with a strange inconsistency of apprehensions , they will profess that they desire nothing more , than to behold his glory in heaven for ever . but it is evident even in the light of reason , that these things are irreconcilable . it is impossible that he who never meditates with delight on the glory of christ here in this world , who labors not to behold it by faith as it is revealed in the scripture , should ever have any real gracious desire to behold it in heaven . they may love and desire the fruition of their own imaginations , they cannot do so of the glory of christ whereof they are ignorant , and wherewith they are unacquainted . it is therefore to be lamented that men can find time for , and have inclinations to think and meditate on other things , it may be earthly and vain ; but have neither heart nor inclinations , nor leasure to meditate on this glorious object . what is the faith and love which such men profess ? how will they find themselves deceived in the issue ? . let your occasional thoughts of christ be many , and multiplied every day , he is not far from us ; we may make a speedy address unto him at any time : so the apostle informs us , rom. . , , . say not in thine heart who shall ascend into heaven ( that is to bring christ down from above ) or who shall descend into the deep ; that is , to bring up christ again from the dead ; for the word is nigh thee , even in thy mouth and in thy heart . the things that christ did , were done at a distance from us , and they are long since past . but saith the apostle , the word of the gospel wherein these things are revealed , and whereby an application is made of them unto our souls , i● nigh unto us , even in our hearts ; that is , if we are true believers , and have mixed the word with faith : and so it exhibiteth christ and all the benefits of his mediation unto us . if therefore this word is in our hearts , christ is nigh unto us . if we turn at any time into our selves to converse with the word that abideth in us , there we shall find him ready to receive us into communion with himself , that is , in the light of the knowledge of christ which we have by the word , we may have sudden occasional thoughts of him continually ; and where our minds and affections are so filled with other things , that we are not ready for converse with him who is thus nigh unto us by the word , we are spiritually indisposed . so to manifest how nigh he is unto us , it is said that he stands at the door and knocks , rev. . . in the continual tender that he makes of himself and his grace unto our souls . for he is always accompanied with the glorious train of his graces , and if they are not received , he himself is not so . it is to no purpose to boast of christ , if we have not an evidence of his graces in our hearts and lives . but unto whom he is the hope of future glory , unto them he is the life of present grace . sometimes it may be , that he is withdrawn from us , so as that we cannot hear his voice , nor behold his countenance , nor obtain any sence of his love , though we seek him with diligence . in this state all our thoughts and meditations concerning him will be barren and fruitless , bringing in no spiritual refreshment into our souls . and if we learn to be content with such lifeless , in affecting thoughts of him , as bring in no experience of his love , nor give us a real view of the glory of his person , we shall wither away as unto all the power of religion . what is our duty in this case , is so fully expressed by the spouse in the canticles , as represents it plainly unto the minds of believers , who have any experience of these things , chap. . , , , , . by night on my bed i sought him whom my soul loveth : i sought him , but i found him not . i will rise now , and go about the city in the streets , and in the broad ways , i will seek him whom my soul loveth : i sought him , but i found him not . the watch-men that go about the city found me , to whom i said , saw ye him whom my soul loveth ? it was but a little i passed from them , but i found him whom my soul loveth : i held him , and would not let him go . the like account she gives of her self , and of her behaviour on the like occasion , chap. . , , , , , , . this is the substance of what by this example we are instructed unto . the lord christ is pleased sometimes to withdraw himself from the spiritual experience of believers ; as unto any refreshing sense of his love , or the fresh communications of consolatory graces . those who never had experience of any such thing , who never had any refreshing communion with him , cannot be sensible of his absence , they never were so of his presence . but those whom he hath visited , to whom he hath given of his loves , with whom he hath made his abode , whom he hath refreshed , relieved and comforted , in whom he hath lived in the power of his grace , they know what it is to be forsaken by him , though but for a moment . and their trouble is increased , when they seek him with diligence in the wonted ways of obtaining his presence , and cannot find him . our duty in this case is , to presevere in our enquiries after him in prayer , meditation , mourning , reading , and hearing of the word , in all ordinances of divine worship , private and publick , in diligent obedience , until we find him , or he return unto us , as in former days . it were well if all churches and possessors now would manifest the same diligence herein , as did the church of old in this example . many of them , if they are not hardened by the deceitfulness of sin , cannot but be sensible that the lord christ is variously withdrawn from them , if ever they had experience of the power of his presence : yet are the generality of them far from the frame of heart here described in the spouse ; for they are slothful , careless , negligent , and stir not up themselves to enquire after him , or his return unto their souls . so was it with laodicea of old , so was it with sardis , and so it is to be feared that it is with many at present . but to return . generally christ is nigh unto believers , and of a ready access ; and the principal actings of the life of faith , consists in the frequency of our thoughts concerning him ; for hereby christ liveth in us , as he is said to do , gal. . . this we cannot do , unless we have frequent thoughts of him , and converse with him . it is often said among men , that one lives in another ; this cannot be but where the affections of one are so ingaged unto another , that night and day he thinks of him , and is thereby as it were present with him . so ought it to be between christ and believers . he dwells in them by faith ; but the actings of this life in them ( as where-ever life is , it will be in act and exercise ) are proportionable unto their thoughts of him , and delight in him . if therefore we would behold the glory of christ , the present direction is , that on all occasions , and frequently when there are no occasions for it by the performance of other duties , we would abound in thoughts of him and his glory . i intend not at present fixed and stated meditations , which were spoken unto before ; but such thoughts as are more transient , according as our opportunities are . and a great rebuke it ought to be unto us , when christ hath at any time in a day been long out of our minds . the spouse affirms , that ere she was aware , her soul made her as the chariots of amminadab , cant. . . it so fell out , that when she had no thoughts , no design or purpose for attendance or communion with christ , that she was surprised into a readiness and willingness unto it . so will it be with them that love him in sincerity . their own souls , without previous designs or outward occasions , will frequently engage them in holy thoughts of him , which is the most eminent character of a truly spiritual christian. . the next direction is , that all our thoughts concerning christ and his glory , should be accompanied with admiration , adoration , and thanksgiving . for this is such an object of our thoughts and affections , as in this life we can never fully comprehend ; an ocean whose depths we cannot look into . if we are spiritually renewed , all the faculties of our souls are enabled by grace to exert their respective powers towards this glorious object . this must be done in various duties , by the exercise of various graces , as they are to be acted by the distinct powers of the faculties of our minds . this is that which is intended , where we are commanded to love the lord with all our souls , with all our minds , with all our strength . all the distinct powers of our souls , are to be acted by distinct graces and duties , in cleaving unto god by love. in heaven , when we are come to our center , that state of rest and blessedness which our nature is ultimately capable of , nothing but one infinite invariable object of our minds and affections received by vision , can render that state uninterrupted and unchangeable . but whilst we are here , we know , or see but in part , and we must also act our faith and love , on parts of that glory , which is not at once entirely proposed unto us , and which as yet we cannot comprehend . wherefore we must act various graces in great variety about it ; some at one time , some at another , according unto the powers of all our renewed faculties . of this fort are those mentioned of adoration , admiration , and thanksgiving ; which are those acts of our minds wherein all others do issue , when the object is incomprehensible . for unto them we are enabled by grace . one end of his illustrious coming unto the judgment of the last day is , that he may be admired in all them that believe , thes. . . even believers themselves shall be filled with an overwhelming admiration upon his glorious appearance . or if the meaning be , not that he shall be admired by them , but admired in them , because of the mighty works of his grace and power in their redemption , sanctification , resurrection , and glory , it is to the same purpose , he comes to be admired . and according to the prospect which we have of that glory , ought our admiration to be . and this admiration will issue in adoration and thanksgiving ; whereof we have an eminent instance and example in the whole church of the redeemed , rev. . , , , , , . they sang a new song , saying , worthy art thou to receive the book , and to open the seals thereof : for thou wast slain , and hast bought us unto god by thy blood , out of every tribe , and tongue , and people , and nation , and hast made us kings and priests unto god , and we shall reign upon the earth . and i saw and heard the voice of many angels round about the throne , and of the living creatures , and of the elders , and the number of them was ten thousand times ten thousand , and thousands of thousands , saying with a loud voice , worthy is the lamb that was slain , to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing ; and every creature that is in heaven , and in the earth , and under the earth , and that are in the sea , and all things in them heard i saying , blessing , and honour , and power , and glory , be unto him that sits on the throne , and unto the lamb for ever and ever . the design of this discourse is no more , but that when by faith we have attained a view of the glory of christ , in our contemplations on his person , we should not pass it over as a notion of truth which we assent unto , namely , that he is thus glorious in himself ; but endeavor to affect our hearts with it , as that wherein our own principal interest doth lie ; wherein it will be effectual unto the transformation of our souls into his image . but some it may be will say , at least i fear some may truly say , that these things do not belong unto them , they do not find that ever they had any benefit by them : they hope to be saved as well as others by the mediation of christ ; but as unto this beholding of his glory by constant meditation and actings of faith therein , they know nothing of it , nor are concerned in it . the doctrine which they are taught out of the scripture concerning the person of christ , they give their assent unto ; but his glory they hope they shall see in another world , here they never yet enquired after it . so it will be . it is well if these things be not only neglected , because the minds of men are carnal , and cannot discern spiritual things ; but also despised , because they have an enmity unto them . it is not for all to walk in these retired paths . not for them who are negligent and slothful , whose minds are earthly and carnal . nor can they herein sit at the feet of christ with mary , when she chose the better part , who like martha , are cumbred about many things here in this world. those whose principal design is to add unto their present enjoyments ( in the midst of the prosecution whereof , they are commonly taken from them , so as that their thoughts do perish , because not accomplished ) will never understand these things . much less will they do so , whose work it is to make provision for the flesh to fulfil it in the lusts thereof . they must make it their design to be heavenly minded , who will find a relish in these things . those who are strangers unto holy meditation in general , will be strangers unto this mystery in a peculiar manner . some men can think of the world , of their relations , and the manifold occasions of life ; but as unto the things that are above and within the vail , they are not concerned in them . with some it is otherwise . they profess their desire to behold the glory of christ by faith ; but they find it , as they complain , too high and difficult for them . they are at a loss in their minds , and even overwhelmed , when they begin to view his glory . they are like the disciples , who saw him in his transfiguration ; they were filled with amazement , and knew not what to say , or said they knew not what . and i do acknowledge , that the weakness of our minds in the comprehension of this eternal glory of christ , and their instability in meditations thereon , whence we cannot stedfastly look on it , or behold it , gives us an afflicting abasing consideration of our present state and condition . and i shall say no more unto this case but this alone : when faith can no longer hold open the eyes of our understandings unto the beholding of the son of righteousness shining in his beauty , nor exercise orderly thoughts about this incomprehensible object , it will betake it self unto that holy admiration which we have spoken unto ; and therein it will put it self forth in pure acts of love and complacency . chap. iv. the glory of christ in his susception of the office of a mediator . first in his condescention . the things whereof we have thus far discoursed , relating immediately unto the person of christ in it self , may seem to have somewhat of difficulty in them , unto such whose mind are not duly exercised in the contemplation of heavenly things . unto others they are evident in their own experience , and instructive unto them that are willing to learn. that which remains will be yet more plain unto the understanding and capacity of the meanest believer . and this is the glory of christ in his office of mediator , and the discharge thereof . in our beholding of the glory of christ herein , doth the exercise of faith in this life principally consist ; so the apostle declares it , phil. . , , , , . yea doubtless , and i count all things loss for the excellency of the knowledge of christ jesus my lord. — to know him , and the power of his resurrection , and the fellowship of his sufferings , and to be made conformable unto his death . this therefore we must treat of somewhat more at large . there is one god , saith the apostle , and one mediator between god and man , the man christ jesus . tim. . . in that great difference between god and man occasioned by our sin and apostacy from him , which of it self could issue in nothing but the utter ruine of the whole race of mankind , there was none in heaven or earth in their original nature and operations , who was meet or able to make up a righteous peace between them . yet must this be done by a mediator , or cease for ever . this mediator could not be god himself absolutely considered ; for a mediator is not of one , but god is one ; gal. . . whatever god might do herein in a way of sovereign grace , yet he could not do it in the way of mediation , which yet was necessary unto his own glory , as we have at large discoursed elsewhere . and as for creatures , there was none in heaven or earth that was meet to undertake this office. for if one man sin against another , the judge shall judge herein ; but if a man sin against the lord , who shall entreat for him ? sam. . . there is not any days-man betwixt us to lay his hand upon us both , job . . in this state of things the lord christ as the son of god said , lo i come to do thy will , o god ; sacrifice and burnt offerings thou wouldst not , but a body hast thou prepared me , and lo i come to do thy will , heb. . , , , , . by the assumption of our nature into union with himself , in his one divine person he became every way meet for the discharge of this office , and undertakes it accordingly . that which we enquire after at present , is the glory of christ herein , and how we may behold that glory . and there are three things wherein we may take a prospect of it . . in his susception of this office. . in his discharge of it . . in the event and consequence thereof or what ensued thereon . in the susception of this office we may behold the glory of christ. ( . ) in his condescention . ( . ) in his love. . we may behold his glory in his infinite condescention to take this office on him , and our nature to be his own unto that end . it did not befall him by lot or chance ; it was not imposed on him against his will ; it belonged not unto him by any necessity of nature or condition , he stood not in need of it ; it was no addition unto him ; but of his own mind and accord he graciously condescended unto the susception and discharge of it . so the apostle expresseth it , phil. . , , , . let this mind be in you which was also in christ jesus , who being in the form of god , thought it not robbery to be equal with god ; but made himself of no reputation , and took on himself the form of a servant , and was made in the likeness of men ; and being found in fashion as a man , he humbled himself and became obedient 〈◊〉 death , even the death of the cross. it was the mind that was in jesus christ , which is proposed unto our consideration and imitation . what he was enclined and disposed unto from himself and his own mind alor● . and that in general which is ascribed unto him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self emptiness ; he emptied himself . this the ancient church called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as we do his condescention , an act of which 〈◊〉 god is called 〈◊〉 humbling of himself , psal. . . wherefore the susception of our nature for the discharge of the office of mediation therein , was an infinite condescention in the son of god , wherein he is exceedingly glorious in the eyes of believers . and i shall do these three things . ( . ) shew in general the greatness of this condescention . ( . ) declare the especial nature of it . and ( . ) take what view we are able of the glory of christ therein , . such is the transcendent excellency of the divine nature , that it is said of god , that he dwelleth on high , and humbleth himself to behold the things that are in heaven , and in the earth , psal. . , . he condescends from the prerogative of his excellency , to behold , to look upon , to take notice of the most glorious things in heaven above , and the greatest things in the earth below . all his respect unto the creatures , the most glorious of them , is an act of infinite condescention . and it is so on two accounts . . because of the infinite distance that is between his essence , nature , or being , and that of the creatures . hence all nations before him , are as the drop of a bucket , and are counted as the small dust of the ballance ; yea , that they are as nothing , that they are accounted unto him less than nothing , and vanity . all being is essentially in him , and in comparison thereunto , all other things are as nothing . and there are no measures , there is no proportion between infinite being and nothing ; nothing that should induce a regard from the one unto the other . wherefore the infinite , essential greatness of the nature of god , with its infinite distance , from the nature of all creatures thereby , causeth all his dealings with them to be in the way of condescention or humbling himself . so it is expressed , isa. . . thus saith the high and lofty one who inhabiteth eternity , i dwell in the high and holy place , with him also who is of a contrite and humble spirit , to revive the spirit of the humble , and to revive the heart of the contrite ones . he is so the high and losty one , and so inhabiteth eternity , or existeth in his own eternal being , that it is an act of mere grace in him , to take notice of things below ; and therefore he doth it in an especial manner of those whom the world doth most despise . . it ariseth from his infinite self-sufficiency unto all the acts and ends of his own eternal blessedness . what we have a regard unto , what we respect and desire , it is that it may add unto our satisfaction . so it is , so it must be with every creature ; no creature is self-ufficient unto its own blessedness . the humane nature of christ himself in heaven is not so ; it lives in god , and god in it , in a full dependance on god , and in receiving blessed and glorious communications from him . no rational creature , angel or man , can do , think , act any thing , but it is all to add to their perfection and satisfaction , they are not self-ufficient . god alone wants nothing , stands in need of nothing , nothing can be added unto him , seeing he giveth unto all life and breath , and all things , act. . . the whole creation in all its excellency cannot contribute one mite unto the satisfaction or blessedness of god. he hath it all in infinite perfection from himself and his own nature ; our goodness extends not unto him ; a man cannot profit god , as he may profit his neighbour . if thou sinnest , what dost thou against him ? and if thy transgressions are multiplied , what dost thou unto him ? ( god loseth nothing of his own self-●ufficiency and blessedness therein , by all this ) and if thou be righteous , what givest thou unto him , or what receiveth he at thy hand ? job . , , . and from hence also it follows that all gods concernment in the creation , is by an act of condescention . how glorious then is the condescention of the son of god in his susception of the office of mediation ? for if such be the perfection of the divine nature , and its distance so absolutely infinite from the whole creation , and if such be his self sufficiency unto his own eternal blessedness , as that nothing can be taken from him , nothing added unto him , so that every regard in him unto any of the creatures , is an act of self-umiliation and condescention from the prerogative of his being and state ; what heart can conceive , what tongue can express the glory of that condescention in the son of god , whereby he took our nature upon him , took it to be his own , in order unto a discharge of the office of mediation on our behalf ? but that we may the better behold the glory of christ herein , we may briefly consider the especial nature of this condescention , and wherein it doth consist . but whereas not only the denial , but misapprehensions hereof have pestered the church of god in all ages , we must in the first place reject them , and then declare the truth . . this condescention of the son of god did not consist in a laying aside , or parting with , or separation from the divine nature , so as that he should cease to be god , by being man. the foundation of it lay in this , that he was in the form of god , and counted it not robbery to be equal with god , phil. . v. . that is , being really and essentially god in his divine nature , he professed himself therein to be equal with god or the person of the father . he was in the form of god , that is , he was god , participant of the divine nature , for god hath no form but that of his essence and being ; and hence he was equal with god , in authority , dignity and power . because he was in the form of god , he must be equal with god , for there is order in the divine persons , but no inequality in the divine being . so the jews understood him , that when he said , god was his father , he made himself equal with god. for in his so saying , he ascribed unto himself equal power with the father , as unto all divine operations , my father , saith he , worketh hitherto , and i work , joh. . , . and they by whom his divine nature is denied , do cast this condescention of christ quite out of our religion , as that which hath no reality or substance in it . but we shall speak of them afterwards . being in this state , it is said that he took on him the form of a servant , and was found in fashion as a man , ver . . this is his condescention . it is not said , that he ceased to be in the form of god ; but continuing so to be , he took on him the form of a servant in our nature : he became what he was not , but he ceased not to be what he was : so he testifieth of himself , joh. . . no man hath ascended up into heaven , but he that came down from heaven , the son of man which is in heaven . although he was then on earth as the son of man ; yet he ceased not to be god thereby ; in his divine nature he was then also in heaven . he who is god , can no more be not god , than he who is not god can be god : and our difference with the socinians herein is , we believe that christ being god , was made man for our sakes ; they say , that being only a man , he was made a god for his own sake . this then is the foundation of the glory of christ in this condescention , the life and soul of all heavenly truth and mysteries ; namely , that the son of god becoming in time to be what he was not , the son of man ; ceased not thereby to be what he was , even the eternal son of god. wherefore , . much less did this condescention consist in the conversion of the divine natura into the humane , which was the imagination of some of the arians of old , and we have yet ( to my own knowledg ) some that follow them in the same dotage . they say that the word which was in the beginning , by which all things were made , being in it self an effect of the divine will and power , was in the fulness of time turned into flesh ; that is , the substance of it was so , as the water in the miracle wrought by our saviour , was turned into wine ; for by an act of the divine power of christ it ceased to be water substantially , and was wine only ; not water mixed with wine : so these men suppose a substantial change of the one nature into the other , of the divine nature into the humane ; like what the papists imagine in their trasubstantiation : so they say god was made man , his effence being turned into that of a man. but this no way belongs unto the condescention of christ. we may call it ichabod , it hath no glory in it . it destroys both his natures , and leaves him a person in whom we are not concerned . for according unto this imagination , that divine nature wherein he was in the form of god , did in its own form cease to be , yea , was utterly destroyed , as being substantially changed into the nature of man ; as the water did cease to be , when it was turned into wine ; and that humane nature which was made thereof , hath no alliance or kindred unto us , or our nature , seeing it was not made of a woman , but of the substance of the word . . there was not in this condescention , the least change or alteration in the divine nature . eutiches and those that followed him of old , conceived that the two natures of christ , the divine and humane were mixed and compounded as it were into one : and this could not be without an alteration in the divine nature , for it would be made to be essentially what it was not ; for one nature hath but one and the same essence . but as we said before ; altho the lord christ himself in his person was made to be what he was not before , in that our nature hereby was made to be his , yet his divine nature was not so : there is in it neither variableness nor shadow of turning . it abode the same in him in all its essential properties , actings and blessedness , as it was from eternity . it neither did , acted , nor suffered any thing , but what is proper unto the divine being : the lord christ did and suffered many things in life and death , in his own person , by his human nature , wherein the divine neither did , nor suffered any thing at all ; although in the doing of them , his person be denominated from the nature ; so god purchased his church with his own blood , act. . . . it may then be said , what did the lord christ in this condescention , with respect unto his divine nature ? the apostle tells us , that he humbled himself , and made himself of no reputation , phil. . , . he vailed the glory of his divine nature in ours , and what he did therein , so as that there was no outward appearance or manifestation of it . the world hereon was so far from looking on him as the true god , that it believed him not to be a good man. hence they could never bear the least intimation of his divine nature , supposing themselves secured from any such thing , because they looked on him with their eyes to be a man , as he was indeed , no less truly and really than any one of themselves . wherefore on that testimony given of himself , before abraham was , i am , which asserts a pre-existence from eternity in another nature than what they saw , they were filled with rage , and took up stones to cast at him , john . . and they give a reason of their madness , joh. . . namely , that he being a man , should make himself to be god. this was such a thing , they thought , as could never enter into the heart of a wise and sober man , namely , that being so , owning himself to be such , he should yet say of himself , that he was god : this is that which no reason can comprehend , which nothing in nature can parallel or illustrate , that one and the same person should be both god and man : and this is the principal plea of the socinians at this day , who through the mahumetans succeed unto the jews in an opposition unto the divine nature of christ. but all this difficulty is solved by the glory of christ in this condescention ; for although in himself , or his own divine person , he was over all god blessed for over , yet he humbled himself for the salvation of the church unto the eternal glory of god , to take our nature upon him , and to be made man : and those who cannot see a divine glory in his so doing , do neither know him , nor love him , nor believe in him , nor do any way belong unto him . so is it with the men of these abominations . because they cannot behold the glory hereof , they deny the foundation of our religion , namely , the divine person of christ. seeing he would be made man , he shall be esteemed by them no more than a man. so do they reject that glory of god , his infinite wisdom , goodness and grace , wherein he is more concerned than in the whole creation . and they dig up the root of all evangelical truths , which are nothing but branches from it . it is true , and must be confessed , that herein it is that our lord jesus christ is a stumbing stone , and a rock of offence unto the world. it we should confess him only as a prophet , a man sent by god , there would not be much contest about him , nor opposition unto him . the mahumetans do all acknowledge it , and the jews would not long deny it ; for their hatred against him was , and is solely because he professed himself to be god , and as such was believed o● in the world. and at this day partly through the insinuation of the socinians , and partly from the efficacy of their own blindness and unbelief , multitudes are willing to grant him to be a prophet sent of god , who do not , who will not , who cannot believe the mystery of this condescention in the susception of our nature , nor see the glory of it . but take this away , and all our religion is taken away with it . farewel christianity as unto the mystery , the glory , the truth , the efficacy of it ; let a refined heathenism be established in its room . but this is the rock on which the church is built , against which the gates of hell shall not prevail . . this condescention of christ was not by a phantasm or an appearance only . one of the first heresies that pestered the church immediately after the days of the apostles , was this , that all that was done or suffered by christ as a man , were not the acts , doings or sufferings of one that was truly and really a man , but an outward representation of things , like the appearance of angels in the shape of men , eating and drinking under the old testament ; and suitably hereunto some in our days have spoken ; namely , that there was only an appearance of christ in the man jesus at jerusalem , in whom he suffered no more than in other believers . but the ancient christians told those men the truth ; namely , that as they had feigned unto themselves an imaginary christ , so they should have an imaginary salvation only . but the true nature of this divine condescention doth consist in these three things . . that the eternal person of the son of god , or the divine nature in the person of the son of god , did by an ineffable act of his divine power and love , assume our nature into an individual subsistence , in or with himself ; that is , to be his own , even as the divine nature is his . this is the infallible foundation of faith even to them who can comprehend very little of these divine mysteries . they can and do believe that the son of god did take our nature to be his own , so as that whatever was done therein , was done by him , as it is with every other man. every man hath human nature appropriated unto himself by an individual subsistence ; whereby he becomes to be that man which he is , and not another ; or that nature which is common unto all , becomes in him to be peculiarly his own , as if there were none partaker of it but himself . adam in his first creation , when all human nature was in him alone , was no more that individual man which he was , than every man is now the man that he is , by his individual subsistence . so the lord christ taking that nature which is common unto all , into a peculiar subsistence in his own person , it becometh his , and he the man christ jesus . this was the mind that was in him . . by reason of this assumption of our nature , with his doing and suffering therein , whereby he was found in fashion as a man , the glory of his divine person was vailed , and he made himself of no reputation . this also belongs unto his condescention , as the first general effect and fruit of it . but we have spoken of it before . . it is also to be observed , that in the assumption of our nature to be his own , he did not change it into a thing divine and spiritual ; but preserved it entire in all its essential properties and actings . hence it really did and suffered , was tried , tempted and forsaken as the same nature in any other man might do and be . that nature as it was peculiarly his , and therefore he or his person therein , was exposed unto all the temporary evils which the same nature is subject unto in any other person . this is a short general view of this incomprehensible condescention of the son of god , as it is described by the apostle , pil. . , , , . and this is that wherein in an especial manner we are to behold the glory of christ by faith whilst we are in this world. but had we the tongue of men and angles , we were not able in just measure to express the glory of this condescention . for it is the most ineffable effect of the divine wisdom of the father and of the love of the son , the highest evidence of the care of god towards mankind . what can be equal unto it ? what can be like it ? it is the glory of christian religion , and the animating soul of all evangelical truth . this carryeth the mystery of the wisdom of god , above the reason or understanding of men and angels to be the object of faith and admiration only . a mystery it is that becomes the greatness of god with his infinite distance form the whole creation ; which renders it unbecoming him that all his ways and works should be comprehensible by any of his creatures , job . , , . rom. . , , . he who was eternally in the form of god , that is , was essentially so , god by nature , equally participant of the same divine nature with god the father : god over all blessed for ever ; who humbleth himself to behold the things that are in heaven and earth : he takes on him the nature of man , takes it to be his own ; whereby he was no less truly a man in time , than he was truly god from eternity : and to encrease the wonder of this mystery , because it was necessary unto the end the designed , he so humbled himself in this assumption of our nature , as to make himself of no reputation in this world ; yea , unto that degree , that he said of himself , that he was a worm and no man , in comparison of them who were of any esteem . we speak of these things in a poor , low , broken manner . we teach them as they are revealed in the scripture . we labour by faith to adhere unto them as revealed . but when we come into a steady , direct view and consideration of the thing it self , our minds fail , our hearts tremble , and we can find no rest , but in an holy admiration of what we cannot comprehend . here we are at a loss , and know that we shall be so whilst we are in this world : but all the ineffable fruits and benefits of this truth are communicated unto them that do believe . it is with reference hereunto , that that great promise concerning him is given unto the church , isa. . . he shall be for a sanctuary ( namely , unto all that believe , as it is expounded , pet. . . ) but for a stone of stumbling , and a rock of offence , even to them that stumble at the word , being disobedient , whereunto also they were appointed . he is herein a sanctuary , an assured refuge unto all that betake themselves unto him . what is it that any man in distress , who flies thereunto may look for in a sanctuary ? a supply of all his wants , a deliverance from all his fears , a defence against all his dangers , is proposed unto him therein . such is the lord christ herein unto sin-distressed souls ; he is a refuge unto us in all spiritual distresses and disconsolations , heb. . . see the exposition of the place . are we or any of us burdened with a sense of sin ? are we perplexed with temptations ? are we bowed down under the oppression of any spiritual adversary ? do we on any of these accounts walk in darkness and have no light ? one view of the glory of christ herein is able to support us and relieve us . unto whom we betake our selves for relief in any case , we have regard to nothing but their will and their power . if they have both , we are sure of relief . and what shall we fear in the will of christ as unto this end ? what will he not do for us ? he who thus emptied and humbled himself , who so infinitely condescended from the prerogative of his glory in his being and self-sufficiency , in the susception of our nature for the discharge of the office of a mediator on our behalf ; will he not relieve us in all our distresses ? will he not do all for us we stand in need of , that we may be eternally saved ? will he not be a sanctuary unto us ? nor have we hereon any ground to fear his power : for by this infinite condescention to be a suffering man , he lost nothing of his power as god omnipotent ; nothing of his infinite wisdom or glorious grace . he could still do , all that he could do as god from eternity . if there be any thing therefore in a coalescency of infinite power , with infinite condescention , to constitute a sanctuary for distressed sinners , it is all in christ jesus . and if we see him not glorious herein , it is because there is no light of faith in us . this then is the rest wherewith we may cause the weary to rest , and this is the refreshment . herein is he an hiding place from the wind , and a covert from the tempest , as rivers of water in a dry place , and as the shadow of a great rock in a weary land. hereon he says , i have satiated the weary soul , and have refreshed every sorrowful soul. under this consideration it is , that in all evangelical promises and invitations for coming to him , he is proposed unto distressed sinners as their only sanctuary . herein he is a stone of stumbling , and a rock of offence unto the unbelieving and disobedient , who stumble at the word . they cannot , they will not see the glory of this condescention , they neither desire nor labour so to do ; yea , they hate it and despise it . christ in it is a stone of stumbling , and a rock of offence unto them . wherefore they chuse rather utterly to deny his divine person , than allow that he did thus abase himself for our sakes . rather than they will own this glory , they will allow him no glory . a man they say he was , and no more , and this was his glory . this is that principle of darkness and unbelief , which works effectually at this day in the minds of many . they think it an absurd thing , as the jews did of old , that he being a man should be god also ; or on the other hand that the son of god should thus condescend to take our nature on him . this they can see no glory in , no relief , no refuge , no refreshment unto their souls in any of their distresses : therefore do they deny his divine person : here faith triumphs against them , it ●inds that to be a glorious sanctuary , which they cannot at all discern . but it is not so much the declaration or vindication of this glory of christ which i am at present engaged in as an exhortation unto the practical contemplation of it in a way of believing . and i know that among many this is too much neglected ; yea , of all the evils which i have seen in the days of my pilgrimage now drawing to their close , there is none so grievous as the public contempt of the principal mysteries of the gospel among them that are called christians . religion in the profession of some men is withered in its vital principles , weakned in its nerves and sinews , but thought to be put off with outward gaiety and bravery . but my exhortation is unto diligence in the contemplation of this glory of christ , and the exercise of our thoughts about it . unless we are diligent herein it is impossible we should be steady in the principal acts of faith , or ready unto the principal duties of obedience . the principal act of faith respects the divine person of christ , as all christians must acknowledge . this we can never secure ( as hath been declared ) if we see not his glory in this condescention : and whoever reduceth his notions unto experience , will find that herein his faith stands or falls . and the principal duty of our obedience , is self-denial , with readiness for the cross. hereunto the consideration of this condescention of christ is the principal evangelical motive , and that wherein to our obedience in it is to be resolved , as the apostle declares , phil. . , , . and no man doth deny himself in a due manner , who doth it not on the consideration of the self-denial of the son of god. but a prevalent motive this is thereunto . for what are the things wherein we are to deny our selves , or forgo what we pretend to have a right unto ? it is in our goods , our liberties , our relations , our lives . and what are they , any , or all of them , in themselves , or unto us , considering our condition , and the end for which we were made ? perishing things , which whether we will or no , within a few days death will give us an everlasting separation from . things under the power of a feaver or an asthma , &c. as unto our interest in them . but how incomparable with respect hereunto is that condescention of christ , whereof we have given an account ? if therefore we find an unwillingness in us , a tergiversation in our minds about these things when called unto them in a way of duty , one view by faith of the glory of christ in this condescention , and what he parted from therein , when he made himself of no reputation , will be an effectual cure of that sinful distemper . herein then , i say , we may by faith behold the glory of christ , as we shall do it by sight hereafter . if we see no glory in it , if we discern not that which is matter of eternal admiration , we walk in darkness . it is the most ineffable effect of divine wisdom and grace . where are our hearts and minds , if we can see no glory in it ? i know in the contemplation of it , it will quickly overwhelm our reason , and bring our understanding into a loss : but unto this loss do i desire to be brought every day : for when faith can no more act it self in comprehension , when it finds the object it is fixed on , too great and glorious to be brought into our minds and capacities , it will issue ( as we said before ) in holy admiration , humble adoration , and joyful thanksgiving . in and by its actings in them , doth it fill the soul with joy unspeakable and full of glory . chap. v. the glory of christ in his love. in the susception and discharge of the mediatory office by the son of god , the scripture doth most eminently represent his love , as the sole impelling and leading cause thereof , gal. . . joh. . . rev. . . herein is he glorious , in a way and manner incomprehensible : for in the glory of divine love , the chief brightness of glory doth consist . there is nothing of dread or terror accompanying it , nothing but what is amiable and infinitely refreshing . now that we may take a view of the glory of christ herein by faith , the nature of it must be enquired into . . the eternal disposing cause of the whole work wherein the lord christ was engaged by the susception of this office , for the redemption and salvation of the church , is the love of the father . hereunto it is constantly ascribed in the scripture . and this love of the father acted it self in his eternal decrees , before the foundation of the world , eph. . . and afterwards in the sending of his son to render it effectual , joh. . . originally , it is his eternal election of a portion of mankind to be brought unto the enjoyment of himself , through the mystery of the blood of christ , and the sanctification of the spirit , thes. . , . ephes. . , , , , , . pet. . . this eternal act of the will of god the father , doth not contain in it an actual approbation of , and complacency in the state and condition of those that are elected ; but only designeth that for them on the account whereof , they shall be accepted and approved . and it is called his love on sundry accounts . . because it is an act suited unto that glorious excellency of his nature , wherein he is love ; for god is love , john . , . and the first egress of the divine properties must therefore be in an act of communicative love. and whereas this election being an eternal act of the will of god , can have no moving cause but what is in himself , if we could look into all the treasures of the divine excellencies , we should find none whereunto it could be so properly ascribed , as unto love. wherefore , . it is stiled love , because it was free and undeserved , as unto any thing on our part . for whatever good is done unto any altogether undeserved , if it be with a design of their profit and advantage , it is in an act of love , and can have no other cause . so is it with us in respect of eternal election . there was nothing in us , nothing foreseen , as that which from our selves would be in us , that should any way move the will of god unto this election : for whatever is good in the best of men is an effect of it , ephes. . . whereas therefore it tends unto our eternal good , the spring of it must be love. and , . the fruits or effects of it are inconceivable acts of love. it is by multiplied acts of love , that it is made effectual , john . . jerem. . . eph. . , , , . john . , , . this is the eternal spring which is derived unto the church , through the mediation of christ. wherefore that which put all the design of this eternal love of the father into execution , and wrought out the accomplishment of it , was the love of the son , which we enquire after ; and light may be given unto it in the ensuing observations . . the whole number or society of the elect , were creatures made in the image of god , and thereby in a state of love with him . all that they were , had , or hoped for , were effects of divine goodness and love. and the life of their souls was love unto god. and a blessed state it was , preparatory for the eternal life of love in heaven . . from this state they fell by sin , into a state of enmity with god ; which is comprehensive of all miseries , temporal and eternal . . notwithstanding this woful catastrophe of our first state , yet our nature on many accounts was recoverable unto the enjoyment of god , as i have at large elsewhere declared . . in this condition , the first act of love in christ towards us , was in pity and compassion . a creature made in the image of god , and fallen into misery , yet capable of recovery , is the proper object of divine compassion . that which is so celebrated in the scripture , as the bowels , the pity , the compassion of god , is the acting of divine love towards us , on the consideration of our distress and misery . but all compassion ceaseth towards them whose condition is irrecoverable . wherefore the lord christ pitied not the angels that fell , because their nature was not to be relieved . of this compassion in christ , see heb. . , , . isa. . . . as then we lay under the eye of christ in our misery , we were the objects of his pity and compassion : but as he looketh on us as recoverahle out of that state , his love worketh in and by delight . it was an inconceivable delight unto him to take a prospect of the deliverance of mankind unto the glory of god , which is also an act of love , see this divinely expressed , prov. . , ; as that place hath been elsewhere explained . . if it be enquired , whence this compassion and delight in him should arise , what should be the cause of them ; that he who was eternally blessed in his own self-sufficiency should so deeply concern himself in our lost forlorn condition ? i say it did so , merely from the infinite love and goodness of his own nature , without the least procuring inducement from us , or any thing in us , pet. . . . in this his readiness , willingness and delight , springing from love and compassion , the council of god concerning the way of our recovery , is , as it were proposed unto him . now this was a way of great difficulties and perplexities unto himself ; that is , unto his person as it was to be constituted . unto the divine nature nothing is grievous , nothing is difficult : but he was to have another nature , wherein he was to undergo the difficulties of this way and work . it was required of him , that he should pity us until he had none left to pity himself when he stood in need of it ; that he should pursue his delight to save us , until his own soul was heavy and sorrowful unto death ; that he should relieve us in our sufferings by suffering the same things that we should have done . but he was not in the least hereby deterred from undertaking this work of love and mercy for us : yea his love rose on this proposal , like the waters of a mighty stream against opposition . for hereon he says , lo , i come to ●o thy will , o god , it is my delight to do it , heb. . , , . isa. . , , , . . being thus enclined , disposed , and ready in the eternal love of his divine person , to undertake the office of mediation , and the work of our redemption ; a body was prepared for him . in this body or human nature made his own , he was to make this love effectual in all its inclinations and actings . it was provided for him unto this end , and filled with all grace in a way unmeasurable , especially with fervent love unto mankind . and hereby it became a meet instrument to actuate his eternal love in all the fruits of it . . it is hence evident , that this glorious love of christ , doth not consist alone in the eternal actings of his divine person , or the divine nature in his person , such indeed is the love of the father namely , his eternal purpose for the communication of grace and glory , with his acquiescency therein ; but there is more in the love of christ. for when he exercised this love , he was man also , and not god only . and in none of those eternal acts of love could the human nature of christ have any interest or concern ; yet is the love of the man christ jesus , celebrated in the scripture . . wherefore this love of christ which we enquire after , is the love of his person ; that is , which he in his own person acts in and by his distinct natures according unto their distinct essential properties . and the acts of love in these distinct natures , are infinitely distinct and different ; yet are they all acts of one and the same person . so then , whether that act of love in christ which we would at any time consider , be an eternal act of the divine nature in the person of the son of god ; or whether it be an act of the human performed in time by the gracious faculties and powers of that nature , it is still the love of one and the self same person , christ jesus . it was an act of inexpressible love in him that he assumed our nature , heb. . , . but it was an act in and of his divine nature only : for it was antecedent unto the existence of his human nature , which could not therefore concur therein . his laying down his life for us , was an act of inconceivable love , john . . yet was it only an act of the human nature wherein he offered himself and died . but both the one and the other were acts of his divine person ; whence it is said that god laid down his life for us , and purchased the church with his own blood. this is that love of christ wherein he is glorious , and wherein we are by faith to behold his glory . a great part of the blessedness of the saints in heaven , and their triumph therein , consists in their beholding of this glory of christ , in their thankful contemplation of the fruits of it , see rev. . , . &c. the illustrious brightness wherewith this glory shines in heaven , the all satisfying sweetness which the view of it gives unto the souls of the saints there possessed of glory , are not by us conceivable nor to be expressed . here this love passeth knowledge , there we shall comprehend the dimensions of it . yet even here , if we are not slothful and carnal , we may have a refreshing prospect of it ; and where comprehension fail● , let admiration take place . my present business is to exhort others unto the contemplation of it , though it be but a little , a very little , a small portion of it , that i can conceive ; and less than that very little , that i can express . yet may it be my duty to excite not only my self , but others also unto due enquiries after it , unto which end i offer the things ensuing . . labovr that your minds may continually be fitted and prepared for s●ch heavenly contemplations . if they are carnal and sensual , or filled with earthly things , a due sense of this love of christ and its glory , will not abide in them . vertue and vice in their highest degrees are not more diametrically opposite and inconsistent in the same mind , than are an habitual course of sensual worldly thoughts , and a due contemplation of the glory of the love of christ : yea , an earnestness of spirit , pregnant with a multitude of thoughts about the lawful occasions of life , is obstructive of all due communion with the lord jesus christ herein . few there are whose minds are prepared in a due manner for this duty . the actions and communications of the most , evidence what is the inward frame of their souls . they rove up and down in their thoughts , which are continually lead by their affections into the corners of the earth . it is in vain to call such persons unto contemplations of the glory of christ in his love. an holy composure of mind by virtue of spiritual principles , an inclination to seek after refreshment in heavenly things , and to bath the soul in the fountain of them , with constant apprehensions of the excellency of this divine glory , are required hereunto . . be not satisfied with general notions concerning the love of christ , which represent no glory unto the mind , wherewith many deceive themselves . all who believe his divine person , profess a valuation of his love , and think them not christians who are otherwise minded : but they have only general notions , and not any distinct conceptions of it , and really know not what it is . to deliver us from this snare , peculiar meditations on its principal concerns , are required of us . as , . whose love it is ; namely , of the divine person of the son of god. he is expresly called god , with respect unto the exercise of this love ; that we may always consider whose it is , joh. . . hereby we perceive the love of god , because he laid down his life for us . . by what ways and means this wonderful love of the son of god , doth act it self ; namely , in the divine nature , by eternal acts of wisdom , goodness and grace proper thereunto ; and in the humane by temporary acts of pity or compassion , with all the fruits of them in doing and suffering for us , see ephes. . . heb. . , . rev. . . . what is the freedom of it as unto any desert on our part , joh. . . it was hatred not love that we in our selves deserved , which is a consideration suited to fill the soul with self-abasement , the best of frames in the contemplation of the glory of christ. . what is the efficacy of it in its fruits and effects , with sundry other considerations of the like nature . by a distinct prospect and admiration of these things , the soul may walk in this paradise of god , and gather here and there an heavenly flower , conveying unto it a sweet savour of this love of christ. see cant. . , , . moreover , be not contented to have right notions of the love of christ in your minds , unless you can attain a gracious taste of it in your hearts ; no more than you would be to see a feast or banquet richly prepared , and partake of nothing of it unto your refreshment . it is of that nature that we may have a spiritual censation of it in our minds ; whence it is compared by the spouse to apples and flagons of wine . we may taste that the lord is gracious . and if we find not a relish of it in our hearts , we shall not long retain the notion of it in our minds . christ is the meat , the bread , the food of our souls . nothing is in him of an higher spiritual nourishment than his love , which we should always desire . in this love is he glorious ; for it is such as no creatures , angels , or men could have the least conceptions of , before its manifestation by its effects : and after its manifestation , it is in this world absolutely incomprehensible . chap. vi. the glory of christ in the discharge of his mediatory office. as the lord christ was glorious in the susception of his office : so was he also in its discharge . an unseen glory accompanied him in all that he did , in all that he suffered . vnseen it was unto the eyes of the world , but not in his who alone can judge of it . had men seen it , they would not have crucified the lord of glory . yet to some of them it was made manifest . hence they testified that in the discharge of his office , they beheld his glory , the glory as of the only begotten of the father , joh. . . and that when others could see neither form nor comliness in him that he should be desired , psal. . . and so it is at this day . i shall only make some few observations ; first , on what he did in a way of obedience , and then on what he suffered in the discharge of his office so undertaken by him . . what he did , what obedience he yielded unto the law of god , in the discharge of his office ( with respect whereunto he said , lo , i come to do thy will , o god , ●ea , thy law is in my heart ) it was all on his own free choice or election , and was resolved thereinto alone . it is our duty to endeavor after freedom , willingness , and chearfulness in all our obedience . obedience hath its formal nature from our wills. so much as there is of our wills , in what we do towards god , so much there is of obedience , and no more . howbeit , we are antecedently unto all acts of our own wills obliged unto all that is called obedience . from the very constitution of our natures , we are necessarily subject unto the law of god. all that is left unto us , is a voluntary compliance with unavoidable commands ; with him it was not so . an act of his own will and choice preceded all obligation as unto obedience . he obeyed because he would , before because he ought . he said , lo , i come to do thy will , o god , before he was obliged to do that will. by his own choice , and that in an act of infinite condescention and love , as we have shewed , he was made of a woman , and thereby made under the law. in his divine person he was lord of the law , above it , no more obnoxious unto its commands , than its curse . neither was he afterwards in himself on his own account unobnoxious unto its curse , merely because he was innocent , but also because he was every way above the law it self , and all its force . this was the original glory of his obedience . the wisdom , the grace , the love , the condescention that was in this choice , animated every act , every duty of his obedience rendring it amiable in the sight of god , and useful unto us . so when he went unto john to be baptized , he who knew he had no need of it on his own account , would have declined the duty of administring that ordinance unto him ; but he replied , suffer it to be so now , for thus it becometh us to fulfil all righteousness , mat. . . this i have undertaken willingly of my own accord without any need of it for my self , and therefore will discharge it . for him who was lord of all universally , thus to submit himself to universal obedience , carrieth along with it an evidence of glorious grace . . this obedience as unto the use and end of it , was not for himself , but for us . we were obliged unto it , and could not perform it ; he was not obliged unto it any otherwise but by a free act of his own will , and did perform it . god gave him this honour , that he should obey for the whole church , that by his obedience we should be made righteous , rom. . . herein i say did god give him honour and glory , that his obedience should stand in the stead of the perfect obedience of the church as unto justification . . his obedience being absolutely universal , and absolutely perfect , was the great representative of the holiness of god in the law. it was repre●●nted glorious when the ten words were written by the finger of god in tables of stone : it appears yet more eminently in the spiritual transcription of it in the hearts of believers : but absolutely and perfectly it is exemplified only in the holiness and obedience of christ , which answered it unto the utmost . and this is no small part of his glory in obedience , that the holiness of god in the law was therein , and therein alone in that one instance , as unto human nature , fully represented . . he wrought out this obedience against all difficulties and oppressions . for although he was absolutely free from that disorder which in us hath invaded our whole natures , which internally renders all obedience difficult unto us , and perfect obedience impossible ; yet as unto opposition from without in temptations , sufferings , reproaches , contradictions , he met with more than we all . hence is that glorious word , although he were a son , yet he learned obedience by the things which be suffered , heb. . . see our exposition of that place . but , . the glory of this obedience ariseth principally from the consideration of the person , who thus yielded it unto god. this was no other but the son of god made man ; god and man in one person . he who was in heaven , above all , lord of all , at the same time lived in the world in a condition of no reputation , and a course of the strictest obedience unto the whole law of god. he unto whom prayer was made , prayed himself night and day . he whom all the angels of heaven , and all creatures worshiped , was continually conversant in all the duties of the worship of god. he who was over the house , diligently observed the meanest office of the house . he that made all men , in whose hand they are all as clay in the hand of the potter , observed amongst them the strictest rules of justice , in giving unto every one his due , and of charity , in giving good things that were not so due . this is that which renders the obedience of christ in the discharge of his office , both mysterious and glorious . . again , the glory of christ is proposed unto us in what he suffered in the discharg of the office which he had undertaken . there belonged indeed unto his office , victory , success , and triumph with great glory , isa. . , , , , . but there were sufferings also required of him antecedently thereunto . ought not christ to suffer , and to enter into his glory ? but such were these sufferings of christ , as that in our thoughts about them , our minds quickly recoil in a sense of their insufficiency to conceive a right of them : never any one launched into this ocean with his meditations , but he quickly found himself unable to fathom the depths of it : nor shall i here undertake an enquiry into them . i shall only point at this spring of glory , and leave it under a vail . we might here look on him as under the weight of the wrath of god , and the curse of the law ; taking on himself , and on his whole soul , the utmost of evil that god had ever threatned to sin or sinners ; we might look on him in his agony and bloody sweat , in his strong cries and supplications , when he was sorrowful unto the death , and began to be amazed , in apprehensions of the things that were coming on him ; of that dreadful tryal which he was entring into : we might look upon him , conflicting with all the powers of darkness , the rage and madness of men ; suffering in his soul , his body , his name , his reputation , his goods , his life ; some of these sufferings being immediate from god above , oth●rs from devils and wicked men , acting according to the determinate counsel of god : we might look on him praying , weeping , crying out , bleeding , dying , in all things making his soul an offering for sin : so was he taken from prison , and judgment , and who shall declare his generation ? for he was cut off from the land of the living , for the transgression ( saith god ) of my people was he smitten , isa. . . but these things i shall not insist on in particular , but leave them under such a vail as may give us a prospect into them , so far as to fill our souls with holy admiration . lord ! what is man that thou art thus mindful of him , and the son of man that thou visitest him ? who hath known thy mind , or who hath been thy councellor ? o the depth of the riches both of the wisdom and knowledg of god! how unsearchable are his judgments , and his ways past finding out ? what shall we say unto these things ? that god spared not his only son , but gave him up unto death , and all the evils included therein , for such poor lost sinners as we were ; that for our sakes the eternal son of god should submit himself unto all the evils that our natures are obnoxious unto , and that our sins had deserved , that we might be delivered ! how glorious is the lord christ on this account in the eyes of believers ! when adam had sinned , and thereby eternally , according unto the sanction of the law , ruined himself and all his posterity , he stood ashamed , afraid , trembling , as one ready to perish for ever under the displeasure of god. death was that which he had deserved , and immediate death was that which he looked for . in this state the lord christ in the promise comes unto him , and says , poor creature ! how woful is thy condition ! how deformed is thy appearance ! what is become of the beauty , of the glory of that image of god wherein thou wast created ? how hast thou taken on thee the monstrous shape and image of satan ! and yet thy present misery , thy entrance into dust and darkness , is no way to be compared with what is to ensue . eternal distress lies at the door . but yet look up once more , and behold me , that thou mayest have some glymps of what is in the designs of infinite wisdom , love and grace . come forth from thy vain shelter , thy hiding place : i will put my self into thy condition . i will undergo and bear that burthen of guilt and punishment , which would sink thee eternally into the bottom of hell. i will pay that which i never took ; and be made temporally a curse for thee , that thou mayest attain unto eternal blessedness . to the same purpose he speaks unto convinced sinners in the invitation he gives them to come unto him . thus is the lord christ set forth in the gospel evidently crucified before our eyes , gal. . . namely , in the representation that is made of his glory , in the suffering he underwent for the discharge of the office he had undertaken . let us then behold him as poor , despised , persecuted , reproached , reviled , hanged on a tree ; in all labouring under a sense of the wrath of god due unto our sins . unto this end are they recorded in the gospel , read , preached , and represented unto us . but what can we see herein ? what glory is in these things ? are not these the things which all th● world of jews and gentiles stumbled and took offence at ? those wherein he was appointed to be a stone of stumbling , and a rock of offence ? was it not esteemed a foolish thing to look for help and deliverance by the miseries of another ? to look for life by his death ? the apostle declares at large that such it was esteemed , cor. . so was it in the wisdom of the world. but even on the account of these things is he honorable , glorious and precious in the sight of them that do believe , pet. . , . for even herein he was the wisdom of god , and the power of god , cor. . . and the apostle declares at large the grounds and reasons of the different thoughts and apprehensions of men concerning the cross and sufferings of christ , cor. . , , , . chap. vii . the glory of christ in his exaltation , after the accomplishment of the work of mediation in this world. we may in the next place behold the glory of christ with respect unto his office in the actings of god towards him , which ensued on his discharge of it in this world , in his own exaltation . these are the two heads , whereunto all the prophesies and predictions concerning jesus christ under the old testament are referred , namely , his sufferings , and the glory that ensued thereon , pet. . . all the prophets testified beforehand of the sufferings of christ , and the glory that should follow . so when he himself opened the scriptures unto his disciples , he gave them this as the sum of the doctrine contained in them ; ought not christ to have suffered these things , and to enter unto his glory , luk. . . the same is frequently expressed elsewhere , rom. . . phil. . , , , . so much as we know of christ , his sufferings and his glory ; so much do we understand of the scripture , and no more . these are the two heads of the mediation of christ and his kingdom ; and this is their order which they communicate unto the church ; first sufferings , and then glory : if we suffer , we shall also reign with him , tim. . . they do but deceive themselves , who design any other method ▪ of these things . some would reign here in this world ; and we may say with the apostle , would you did reign , that we might reign with you . but the members of the mystical body must be conformed unto the head. in him , sufferings went before glory ; and so they must in them . the order in the kingdom of satan and the word , is contrary hereunto . first , the good things of this life , and then eternal misery , is the method of that kingdom , luk. . . these are the two springs of the salvation of the church ; the two anointed ones that stand before the lord of the whole earth ; from which all the golden oyl whereby the church is dedicated unto god and sanctified doth flow . this glory of christ in his exaltation which followed on his sufferings , is that which we now enquire into . and we shall state our apprehensions of it in the ensuing observations . . this is peculiarly that glory which the lord christ prays that his disciples may be where he is , to behold it . it is not solely so , as it is considered absolutely : but it is that , wherein all the other parts of his glory are made manifest . it is the evidence , the pledge , the means of the manifestation of them all . as unto all the instances of his glory before insisted on , there was a vail drawn over them whilst he was in this world. hence the most saw nothing of it , and the best saw it but obscurely . but in this glory that vail is taken off , whereby the whole glory of his person in it self , and in the work of mediation is most illustriously manifested . when we shall immediately behold this glory , we shall see him as he is . this is that glory whereof the father made grant unto him before the foundation of the world , and wherewith he was actually invested upon his ascention . . by this glory of christ , i do not understand the essential glory of his divine nature ; or his being absolutely in his own person over all god blessed for ever : but the manifestation of this glory in particular , after it had been vailed in this world under the form of a servant , belongs hereunto . the divine glory of christ in his person belongs not unto his exaltation ; but the manifestation of it doth so . it was not given him by free donation ; but the declaration of it unto the church of angels and men after his humiliation was so . he left it not whilst he was in this world ; but the direct evidence and declaration of it he laid aside , until he was declared to be the son of god with power , by the resurrection from the dead . when the sun is under a total eclipse , he loseth nothing of his native , beauty , light , and glory . he is still the same that he was from the beginning ; a great light to rule the day . to us he appears as a dark useless meteor : but when he comes by his course to free himself from the lunar interposition unto his proper aspect towards us , he manifests again his native light and glory . so was it with the divine nature of christ as we have before declared . he vailed the glory of it by the interposition of the flesh , or the assumption of our nature to be his own , with this addition , that therein he took on him the form of a servant , of a person of mean and low degree . but this temporary eclipse being past and over , it now shines forth in its infinite lustre and beauty , which belongs unto the present exaltation of his person . and when those who behel● him here as a poor , sorrowful , persecuted man , dying on the cross ▪ c●me to 〈…〉 in all the infinite increated glories of the divine nature , manifesting themselves in his person , it could not but fill their souls with transcendent joy and admiration . and this is one reason of his prayer for them whilst he was on the earth , that they might be where he is to behold his glory . for he knew what ineffable satisfaction it would be unto them for evermore . . i do not understand absolutely the glorification of the human nature of christ ; that very soul and body wherein he lived and died , suffered and rose again , tho that also be included herein . this also were a subject meet for our contemplation , especially as it is the exemplar of that glory which he will bring all those unto , who believe in him . but because at present we look somewhat further , i shall observe only one or two things concerning it . . that very nature it self which he took on him in this world , is exalted into glory . some under a pretence of great subtilty and acuracy do deny that he hath either flesh or blood in heaven , that is , as to the substance of them ; however you may suppose that they are changed , purified , glorified . the great foundation of the church , and all gospel faith is , that he was made flesh , that he did partake of flesh and blood , even as did the children . that he hath forsaken that flesh and blood which he was made in the womb of the blessed virgin ; wherein he lived and died , which he offered unto god in sacrifice , and wherein he rose from the dead , is a socinian fiction . what is the true nature of the glorification of the humanity of christ , neither those who thus surmise , nor we can perfectly comprehend . it doth not yet appear what we our selves shall be , much less is it evident unto us what he is , whom we shall be like . but that he is still in the same human nature , wherein he was on the earth , that he hath the same rational soul , and the same body , is a fundamental article of the christian faith. . this nature of the man christ jesus , is filled with all the divine graces and perfections whereof a limited created nature is capable . it is not deified , it is not made a god ; it doth not in heaven coalesce into one nature with the divine by a composition of them ; it hath not any essential property of the deity communicated unto it , so as subjectively to reside in it ; it is not made omniscient , omnipresent , omnipotent : but it is exalted in a fulness of all divine perfection ineffably above the glory of angels and men. it is incomprehensibly nearer god than they all ; hath communications from god , in glorious light , love , and power , ineffably above them all . but it is still a creature . for the substance of this glory of the human nature of christ , believers shall be made partakers of it ; for when we see him as he is , we shall be like him : but as unto the degrees and measures of it , his glory is above all that we can be made partakers of : there is one glory of the sun , another of the moon and stars , and one star differeth from another in glory , as the apostle speaks , cor. . . and if there be a difference in glory among the stars themselves as to some degrees of the same glory : how much more is there between the glory of the sun , and that of any star whatever ? such is the difference that is and will be unto eternity between the human nature of christ , and what glorified believers do attain unto . but yet this is not that properly wherein the glory of christ in his exaltation after his humiliation and death , doth consist . the things that belong unto it may be reduced unto the ensuing heads . . it consisteth in the exaltation of the human nature , as subsisting in the divine person above the whole creation of god in power , dignity , authority and rule , with all things that the wisdom of god hath appointed to render the glory of it illustrious . i have so largely insisted on the explication and confirmation of this part of the present glory of christ , in the exposition of heb. . ver . , . that i have nothing more to add thereunto . . it doth so in the evidence given of the infinite love of god the father unto him , and his delight in him , with the eternal approbation of his discharge of the office committed unto him . hence he is said to sit at the right hand of god , or at the right hand of the majesty on high . that the glory and dignity of christ in his exaltation is singular , the highest that can be given to a creature incomprehensible ; that he is with respect unto the discharge of his office , under the eternal approbation of god ; that as so gloriously exalted , he is proclaimed unto the whole creation , are all contained in this expression . . hereunto is added the full manifestation of his own divine wisdom , love and grace in the work of mediation and redemption of the church . this glory is absolutely singular and peculiar unto him . neither angels or men have the least interest in it . here we see it darkly as in a glass ; above , it shines forth in its brightness to the eternal joy of them who behold him . this is that glory which our lord jesus christ in an especial manner prayed that his disciples might behold . this is that whereof we ought to endeavor a prospect by faith. by faith , i say , and not by imagination . vain and foolish men having general notions of this glory of christ , knowing nothing of the real nature of it , have endeavored to represent it in pictures and images with all that lustre and beauty with the art of painting , with the ornaments of gold and jewels , can give them . this is that representation of the present glory of christ , which being made and proposed unto the imagination and carnal affections of superstitious persons carrieth such a shew of devotion and veneration in the papal church . but they err not knowing the scripture , nor the eternal glory of the son of god. this is the sole foundation of all our meditations herein . the glory that the lord jesus christ is in the real actual possession of in heaven , can be no otherwise seen or apprehended in this world , but in the light of faith , fixing it self on divine revelation . to behold this glory of christ is not an act of fancy or imagination . it doth not consist in framing unto our selves the shape of a glorious person in heaven . but the steady exercise of faith on the revelation and description made of his glory of christ in the scripture , is the ground , rule and measure ▪ of all divine meditations thereon . hereon our duty it is , to call our selves to an account , as unto our endeavor after a gracious view of this glory of christ : when did we stedfastly behold it ? when had we such a view of it as wherein our souls have been satisfied and refreshed ? it is declared and represented unto us as one of the chief props of our faith , as an help of our joy , as an object of our hope , as a ground of our consolation , as our greatest encouragement unto obedience and suffering . are our minds every day conversant with thoughts hereof ? or do we think our selves not much concerned herein ? do we look upon it , as that which is without us and above us , as that which we shall have time enough to consider when we come to heaven ? so is it with many . they care neither where christ is , nor what he is , so that one way or other they may be saved by him . they hope , as they pretend , that they shall see him and his glory in heaven , and that they suppose to be time enough : but in vain do they pretend a desire thereof ; in vain are their expectations of any such thing . they who endeavor not to behold the glory of christ in this world , as hath been often said , shall never behold him in glory hereafter unto their satisfaction ; nor do they desire so to do . only they suppose it a part of that relief which they would have when they are gone out of this world. for what should beget such a desire in them ? nothing can do it , but some view of it here by faith , which they despise , or totally neglect . every pretence of a desire of heaven , and of the presence of christ therein , that doth not arise from , that is not resolved into that prospect which we have of the glory of christ in this world by faith , is mere fancy and imagination . our constant exercise in meditation on this glory of christ will fill us with joy on his account , which is an effectual motive unto the duty it self . we are for the most part selfish , and look no farther than our own concernments . so we may be pardoned and saved by him , we care not much how it is with himself , but only presume it is well enough . we find not any concernment of our own therein . but this frame is directly opposite unto the genius of divine faith and love. for their principal actings consist in preferring christ above our selves ; and our concerns in him , above all our own . let this then stir us up unto the contemplation of this glory . who is it that is thus exalted over all ? who is thus encompassed with glory , majesty , and power ? who is it that sits down at the right hand of the majesty on high , all his enemies being made his foot-stool ? is it not he , who in this world was poor , despised , persecuted and slain , all for our sakes ? is it not the same jesus who loved us , and gave himself for us , and washed us in his own blood ? so the apostle told the jews , that the same jesus whom they slew and hanged on a tree , god had exalted with his right hand to be a prince and a saviour to give repentance unto israel , and the forgiveness of sins , act. . , . if we have any valuation of his love , if we have any concernment in what he hath done and suffered for the church , we cannot but rejoyce in his present state and glory . let the world rage whilest it pleaseth ; let it set it self with all its power and craft against every thing of christ that is in it ; which whatever is by some otherwise pretended , proceeds from an hatred unto his person : let men make themselves drunk with the blood of his saints , we have this to oppose unto all their attempts , unto our supportment , namely , what he says of himself ; fear not , i am the first and the last , he that liveth and was dead , and behold i am alive for evermore , and have the keys of hell and death , rev. . , . blessed jesus ! we can add nothing to thee nothing to thy glory ; but it is a joy of heart unto us that thou art what thou art ; that thou art so gloriously exalted at the right hand of god ; and do long more fully and clearly to behold that glory according to thy prayer and promise . chap. viii . representations of the glory of the christ under the old testament . it is s●id of our lord jesus christ , that beginning at moses and all the prophets , he declared unto his disciples in all the scriptures the things concerning himself , luk. . . it is therefore manifest that moses and the prophets and all the scriptures , do give testimony unto him , and his glory . this is the line of life and light , which runs through the whole old testament ; without the conduct whereof we can understand nothing aright ▪ therein : and the neglect hereof , is that which makes many as blind in reading the books of it , as are the jews , the same vail being upon their minds . it is faith alone , discovering the glory of christ , that can remove that vail of darkness which covers the minds of men in reading the old testament , as the apostle declares , cor. . , , . i shall therefore consider briefly some of those ways and means whereby the glory of christ was represented unto believers under the old testament . . it was so in the institution of the beautiful worship of the law , with all the means of it . herein have they the advantage above all the splendid ceremonies that men can invent , in the outward worship of god ; they were designed and framed in divine wisdom to represent the glory of christ in his person and his office. this nothing of human invention can do , or once pretend unto . men cannot create mysteries , nor give unto any thing natural in it self , a mystical signification . but so it was in the old divine institutions . what were the tabernacle and temple ? what was the holy place with the utensils of it ? what was the oracle , the ark , the cherubims , the mercy-seat placed therein ? what was the high-priest in all his vestments and administrations ? what were the sacrifices , and annual sprinkling of blood in the most holy place ? what was the most whole systeme of their religious worship ? were there any thing but representations of christ in the glory of his person and his office ? they were a shadow , and the body represented by that shadow , was christ. if any would see how the lord christ was in particular foresignified and represented in them , he may peruse our exposition on the ninth chapter of the epistle unto the hebrews , where it is handled so at large as that i shall not here again insist upon it . the sum is , moses was faithful in all the house of god , for a testimony of those things which mere to be spoken afterwards , heb. . . all that moses did in the erection of the tabernacle , and the institution of all its services , was but to give an antecedent testimony by way of representation , unto the things of christ that were aftewards to be revealed . and that also was the substance of the ministry of the prophets , pet. . , . the dark apprehensions of the glory of christ which by these means they obtained , were the life of the church of old. . it was represented in the mystical account which is given us of his communion with his church in love and grace . as this is intimated in many places of scripture ; so there is one entire book designed unto its declaration . this is the divine song of solomon who was a type of christ , and a penman of the holy ghost therein . a gracious record it is of the divine communications of christ in love and grace unto his church , with their returns of love unto him , and delight in him . and then may a man judge himself to have somewhat profited in the experience of the mystery of a blessed entercourse and communion with christ , when the expressions of them in that holy dialogue , do give light and life unto his mind , and efficaciously communicate unto him an experience of their power . but because these things are little understood by many , the book it self is much neglected if not despised . yea to such impudence have some arrived , in foaming out their own shame , as that they have ridiculed the expressions of it ; but we are foretold of such mockers in the last days , that should walk after their own ungodly lusts ; they are not of our present consideration . the former instance of the representations of the glory of christ in their institutions of outward worship with this record of the inward communion they had with christ in grace , faith , and love , gives us the substance of that view which they had of his glory . what holy strains of delight and admiration , what raptures of joy , what solemn and divine complacency , what ardency of affection , and diligence in attendance unto the means of enjoying communion with him , this discovery of the glory of christ wrought in the souls of them that did believe , is emphatically expressed in that discourse . a few days , a few hours spent in the frame characterised in it , is a blessedness excelling all the treasures of the earth ; and if we , whose revelations of the same glory do far exceed theirs , should be found to come short of them in ardency of affection unto christ , and continual holy admiration of his excellencies , we shall one day be judged unworthy to have received them . . it was so represented and made known under the old testament in his personal appearances on various occacasions unto several eminent persons , leaders of the church in their generations . this he did as a praeludium to his incarnation . he was as yet god only ; but appeared in the assumed shape of a man , to signifie what he would be . he did not create an human nature , and unite it unto himself for such a season ; only by his divine power he acted the shape of a man composed of what aetherial substance he pleased , immediately to be dissolved . so he appeared to abraham , to jacob , to moses , to joshua , and others , as i have at large elsewhere proved and confirmed . and hereon also , because he was the divine person who dwelt in , and dealt with the church , under the old testament from first to last , in so doing he constantly assumes unto himself human affections , to intimate that a season would come when he would immediately act in that nature . and indeed after the fall there is nothing spoken of god in the old testament , nothing of his institutions , nothing of the way and manner of dealing with the church , but what hath respect unto the future incarnation of christ. and it had been absurd to bring in god under perpetual anthropopathis , as grieving , repenting , being angry , well-pleased , and the like , were it not but that the divine person intended , was to take on him the nature wherein such affections do dwell . . it was represented in prophetical visions . so the apostle affirms that the vision which isaiah had of him , was when he saw his glory , john , . . and it was a blessed representation thereof . for his divine person being exalted on a throne of glory , his train filled the temple . the whole train of his glorious grace filled the temple of his body . this is the true tabernacle which god pitched , and not man. the temple which was destroy'd and which he raised again in three days , wherein dwelt the fulness of the godhead . col. . . this glory was now presented unto the view of isaiah , chap. . , , . which filled him with dread and astonishment . but from thence he was relieved , by an act of the ministry of that glorious one , taking away his iniquity by a coal from the altar , which typified the purifying efficacy of his sacrifice . this was food for the souls of believers , in these and on the like occasions , did the whole church lift up their voice in that holy cry , make hast our beloved , and be thou like to a roe , or to a young hart on the mountain of spices . of the same nature was his glorious appearance on mount sinai at the giving of the law , exod. . for the description thereof by the psalmist , psal. . , . is applyed by the apostle unto the ascension of christ after his resurrection , ephes. . , , , . only as it was then full of outward terror , because of the giving of the fiery law , it was referred unto by the psalmist , as full of mercy , with respect unto his accomplishment of the same law. his giving of it was as death unto them concerned , because of its holiness , and the severity of the the curse wherewith it was attended ; his fulfilling of it was life , by the pardon and righteousness which issued from thence . . the doctrine of his incarnation whereby he became the subject of all that glory which we enquire after , was revealed , although not so clearly as by the gospel , after the actual accomplishment of the thing it self . in how many places this is done in the old testament , i have elsewhere declared ; at least i have explained and vindicated many of them ( for no man can presume to know them all ) vindic. evangel . one instance therefore shall here suffice , and this is that of the same prophet isaiah chap. . v. , . vnto us a child is born , unto us a son is given , and the government shall be on his shoulder , and his name shall be called wonderful , counsellor , the mighty god , the everlasting father , the prince of peace , of the encrease of his government and peace there shall be no end , upon the throne of david and upon his kingdom to order it and establish it with judgment and justice from henceforth and for ever , the zeal of the lord of hosts will perform this . this one testimony is sufficient to confound all jews , socinians , and other enemies of the glory of christ. i do acknowledge , that not-notwithstanding this declaration of the glory of christ in his future incarnation and rule there remained much darkness in the minds of them unto whom it was then made . for although they might and did acquiesce in the truth of the revelation , yet they could frame to themselves no notions of the way or manner of its accomplishment . but now when every word of it is explained , declared , and its mystical sence visibly laid open unto us in the gospel , and by the accomplishment exactly answering every expression in it , it is judicial blindness not to receive it . nothing but the satanical pride of the hearts of men which will admit of no effects of infinite wisdom , but what they suppose they can comprehend , can shut their eyes against the light of this truth . . promises , prophesies , praedictions , concerning his person , his coming , his office , his kingdom and his glory in them all , with the wisdom , grace and love of god to the church in him , are the line of life , as was said , which runs through all the writings of the old testament , and take up a great portion of them . those were the things which he expounded unto his disciples out of moses and all the prophets . concerning these things he appealed to the scriptures against all his adversaries ; search the scriptures , for they are they that testifie of me . and if we find them not , if we discern them not therein , it is because a vail of blindness is over our minds . nor can we read , study , or meditate on the writings of the old testament unto any advantage , unless we design to find out and behold the glory of christ declared and represented in them . for want hereof they are a sealed book to many unto this day . . it is usual in the old testament to set out the glory of christ under metaphorical expressions ; yea it aboundeth therein . for such allusions are exceedingly suited to let in a sense into our minds of those things which we cannot distinctly comprehend . and there is an infinite condescention of divine wisdom in their way of instruction , representing unto us the power of things spiritual , in what we naturally discern . instances of this kind in calling the lord christ by the names of those creatures which unto our senses represent that excellency which is spiritually in him , are innumerable . so he is called the rose for the sweet savour of his love , grace and obedience ; the lilly for his gracious beauty and amiableness ; the pearl of price for his worth , for to them that believe he is precious ; the vine for his fruitfulness ; the lion for his power , the lamb for his meekness and fitness for sacrifice , with other things of the like kind almost innumerable . these things have i mentioned , not with any design to search into the depth of this treasury of those divine truths concerning the glory of christ ; but only to give a little light unto the words of the evangelist , that he opened unto his disciples out of moses and all the prophets the things which concerned himself ; and to stir up our own souls unto a contemplation of them as contained therein . chap. ix . the glory of christ in his intimate conjunction with the church . vvhat concerns the glory of christ in the mission of the holy ghost unto the church , with all the divine truths that are branched from it , i have at large declared in my discourse concerning the whole dispensation of the holy spirit . here therefore it must have no place amongst those many other things which offer themselves unto our contemplation , as part of this glory , or intimately belonging thereunto . i shall insist briefly on three only , which cannot be reduced directly unto the former heads . and the first of these is , that intimate conjunction that is between christ and the church ; whence it is just and equal in the sight of god , according unto the rules of his eternal righteousness , that what he did and suffered in the discharge of his office , should be esteemed , reckoned , and imputed unto us , as unto all the fruits and benefits of it , as if we had done and suffered the same things our selves . for this conjunction of his with us , was an act of his own mind and will , wherein he is ineffably glorious . the enemies of the glory of christ and of his cross , do take this for granted , that there ought to be such a conjunction between the guilty person and him that suffers for him , as that in him the guilty person may be said in some sense to undergo the punishment himself . but then they affirm on the other hand , that there was no such conjunction between christ and sinners , none at all ; but that he was a man , as they were men ; and otherwise , that he was at the greatest distance from them all , as it is possible for one man to be from another , socin . de servat . lib. . cap. . the falseness of this latter assertion , and the gross ignorance of the scripture under a pretence of subtilty , in them that make it , will evidently appear in our ensuing discourse . the apostle tells us pet. . . that in his own self he bare our sins in his own body on the tree ; and chap. . . that he suffered for sin , the just for the unjust , that he might bring us unto god. but this seems somewhat strange unto reason ; where is the justice , where is the equity , that the just should suffer for the unjust ? where is divine righteousness herein ? for it was an act of god , the lord hath laid on him the iniquites of us all , isa. . . the equity hereof , with the grounds of it , must be here a little enquired into . first of all , it is certain that all the elect , the whole church of god , fell in adam , under the curse due to the transgression of the law. it is so also , that in this curse , death both temporal and eternal was contained . this curse none could undergo and be saved . nor was it consistent with the righteousness , or holiness , or truth of god , that sin should go unpunished . wherefore there was a necessity upon a supposition of gods decree to save his church , of a translation of punishment ; namely , from them who had deserved it , and could not bear it , unto one who had not deserved it , but could bear it . a supposition of this translation of punishment by divine dispensation , is the foundation of christian religion , yea of all supernatural revelation contained in the scripture . this was first intimated in the first promise ; and afterwards explained and confirmed in all the institutions of the old testament . for although in the sacrifices of the law there was a revival of the greatest and most fundamental principal of the law of nature , namely , that god is to be worshipped with our best ; yet the principal end and use of them , was to represent this translation of punishment from the offender unto another , who was to be a sacrifice in his stead . the reasons of the equity hereof , and the unspeakable glory of christ herein , is what we now enquire into . and i shall reduce what ought to be spoken hereunto , to the ensuing heads . . it is not contrary unto the nature of divine justice ; it doth not interfere with the principles of natural light in man , that in sundry cases some persons should suffer punishment for the fine and offences of others . i shall at present give this assertion no other confirmation , but only that god hath often done so , who will , who can do no iniquity . so he affirms that he will do , exod. . . visiting the sins of the fathers upon the children under the third and fourth generation . it is no exception of weight , that they also are sinners , continuing in their fathers sins : for the worst of sinners must not be dealt unjustly withal ; but they must be so if they are punished for their fathers sins , and it be absolutely unlawful that any one should be punished for the sin of another . so the church affirms ; our fathers have sinned , and are not ; and we have born their iniquities , lam. . . and so it was : for in the babylonish captivity god punished the sins of their fore-fathers , especially those committed in the days of manasses , king. . , . as afterwards in the final destruction of that church and nation , god punished in them the guilt of all bloody persecutions from the beginning of the world , luke . , . so canaan was cursed for the sin of his father , gen. . . saul's seven sons were put to death for their fathers bloody cruelty , sam. . . . for the sin of david , seventy thousand of the people were destroyed by an angel , concerning whom he said , it is i that have sinned and done evil , these sheep what have they done ? sam. . , . see also king. . . so was it with all the children or infants that perished in the flood , or in the conflagration of sodom and gomorrah . and other instances of the like nature may be assigned . it is therefore evident , that there is no inconsistency with the nature of divine justice , nor the rules of reason among men , that in sundry cases the sins of some may be punished on others . . it is to be observed that this administration of justice is not promiscuous , that any whatever , may be punished for the sins of any others . there is always a special cause and reason of it ; and this is a peculiar conjunction between them who sin , and those who are punished for their sins . and two things belong unto this conjunction . ( . ) especial relation . ( . ) especial mutual interest . . there is an especial relation required unto this translation of punishment . such as that between parents and children , as in most of the instances before given ; or between a king and subjects , as in the case of david . hereby the persons sinning , and those suffering , are constituted one body , wherein if one member offend , anonother may justly suffer : the back may answer for what the hands takes away . . it consists in mutual interest . those whose sins are punished in others , have such an interest in them , as that their being so , is a punishment unto themselves . therefore are such sinners threatned with the punishment and evils that shall befall their posterity or children for their sakes which is highly poepal unto themselves , numb . . . your children shall wander in the wilderness forty years , and bear your whoredoms . the punishment due to their sins is in part transferred unto their children , and therein did the sting of their own punishment also consist . . there is a greater , a more intimate conjunction , a nearer relation , an higher mutual interest between christ and the church , than ever was or can be between any other persons or relations in the world , whereon it became just and equal in the sight of god , that he should suffer for us , and that what he did and suffered should be imputed unto us , which is farther to be cleared . there neither is nor can be any more than a threefold conjunction between diverse , distinct persons . the first is natural , the second is moral , whereunto i refer that which is spiritual or mystical ; and the third foederal , by vertue of mutual compact . in all these ways is christ in conjunction with his church , and in every in one of them , in a way singular and peculiar . . the first conjunction of distinct persons is natural . god hath made all mankind of one blood , act. . . whereby there is a cognation and alliance between them all . hence every man , is every mans brother or neighbour , unto whom loving kindness is to be shewed , luk. . . and this conjunction was between christ and the church ; as the apostle declares , heb. . . forasmuch as the children are partakers of flesh and blood , he also himself likewise took part of the same , that through death he might destroy him that had the power of death , that is the devil , and deliver them who through fear of death were all their life time subject to bondage . hence both he that sanctifieth , and they who are sanctified are all of one , v. . his infinite condescention in coming into this communion and conjunction of nature with us , was before declared : but it is not common like that between all other men partakers of the same nature . there are two things wherein it was peculiar and eminent . . this conjunction between him and the church , did not arise from a necessity of nature , but from a voluntary act of his will. the conjunction that is between all others is necessary . every man is every mans brother whether he will or no , by being a man. natural generation communicating to every one his subsistence in the same nature , prevents all acts of their own will and choice . with the lord christ it was otherwise as the text affirms : for such reasons as are there expressed , he did by an act of his own will partake of flesh and blood , or came into this conjunction with us . he did it of his own choice , because the children did partake of the same . he would be what the children where . wherefore the conjunction of christ in humane nature with the church , is ineffably distinct from that common conjunction which is amongst all others in the same nature . and therefore altho it should not be meet amongst meer men , that one should act and suffer in the stead of others , because they are all thus related to one another as it were whether they will or no ; yet this could not reach the lord christ , who in a strange and wonderful manner came into this conjunction by a meer act of his own . . he came into it on this design , and for this only end , n●mely , that in our nature taken to be his own , he might do and suffer what was to be done and suffered for the church : so it is added in the text ; that by death he might destroy him who had the power of death ; and deliver them who for fear of death were subject to bondage . this was the only end of his conjunction in nature with the church : and this puts the case between him and it , at a vast distance from what is or may be between other men. it is a foolish thing to argue , that because a mere participation of the same nature among men , is not sufficient to warrant the righteousness of punishing one for another ; that therefore the conjunction in the same nature betwixt christ and the church , is not a sufficient and just foundation of his suffering for us , and in our stead ! for by an act of his own will and choice , he did partake of of our nature , and that for this very end , that therein he might suffer for us , as the holy ghost expresly declares . amongst others there neither is nor can be any thing of this nature , and so no objection from what is equal or inequal amongst them , can arise against what is equal between christ and the church . and herein is he glorious and precious unto them that believe , as we shall see immediately . . there is a mystical conjunction between christ and the church , which answers all the most strict real or moral vnions 〈◊〉 conjunctions between other persons or things . such is the conjunction between the head of a body and its members , or the tree of the vine and its branches which are real ; or between an husband and wife , which is moral and real also . that there is such a conjunction between christ and his church , the scripture plentifully declares , as also that it is the foundation of the equity of his suffering in its stead . so speaks the apostle , eph. . , , , , , , , . husbands love your wives , even as christ also loved the church ( that is his wife , the bride the lambs wife ) and gave himself for it . &c. being the head and husband of the church , which was to be sanctified and saved , and could be so no otherwise but by his blood and sufferings , he was both meet so to suffer , and it was righteous also that what he did and suffered should be imputed unto them for whom he both did it , and suffered . let the adversaries of the glory of christ assign any one instance of such a conjunction , union and relation between any amongst mankind , as is between christ and the church , and they may give some countenance unto their cavils against his obedience and sufferings in our stead , with the imputation of what he did and suffered unto us . but the glory of christ is singular herein , and as such it appears unto them by whom the mystery of it is in any measure spiritually apprehended . but yet it will be said , that this mystical conjunction of christ with his church is consequential unto what he did and suffered for it : for it ensues on the conversion of men unto him . for it is by faith that we are implanted into him . until that be actually wrought in us , we have no mystical conjunction with him . he is not an head , or an huusband unto unregenerate , unsanctified unbelievers whilst they continue so to be : and such was the state of the whole church when christ suffered for us , rom. . . eph. . . there was therefore no such mystical conjunction between him and the church , as to render it meet and equal that he should suffer in its stead . wherefore the church is the effect of the work of the redemption , that wh●ch rose out of it , which was made and constituted by it ; and cannot be so the object of it , as that which was to be redeemed by vertue of an antecedent conjunction with it . i answer , . although this mystical conjunction is not actually consummate without an actual participation of the spirit of christ , yet the church of the elect was designed antecedently unto all his sufferings , to be his spouse and wife , so as that he might love her and suffer for her ; so it is said , hos. . . israel served for a wife , and for a wife he kept sheep . howbeit , she was not his married wife , until after he had served for her , and thereby purchased her to be his wife ; yet as he served for her , she is called his wife , because of his love unto her , and because the was so designed to be upon his service . so was the church designed to be the spouse of christ in the counsel of god , whereon he loved her , and gave himself for her . hence in the work of redemption the church was the object of it as designed to be the spouse of christ , and the effect of it , inasmuch as that thereby it was made meet for the full consummation of that alliance ; as the apostle expresly declares , eph. . , , . . antecedently unto all that the lord christ did and suffered for the church , there was a supreme act of the will of god the father , giving all the elect unto him , entrusting them with him , to be redeemed , sanctified and saved ; as himself declares , joh. . , . chap. . , , . and on these grounds this mystical conjunction between christ and the church hath its vertue and efficacy before it be actually consummate . . there is a foederal conjunction between distinct persons : and as this is various according unto the variety of the interests and ends of them that enter into it ; so that is most eminent , where one by the common consent of all that are concerned , undertakes to be a sponsor or surety for others , to do and answer what on their part is required of them for attaining the ends of the covenant . so did the lord christ undertake to be surety of the new covenant in behalf of the church , heb. . . and thereon tendred himself unto god to do and suffer for them , in their stead , and on their behalf , whatever was required , that they might be sanctified and saved . these things i have treated of at large elsewhere , as containing a great part of the mystery of the wisdom of god in the salvation of the church . here therefore i do only observe that this is that whereby the mystical conjunction that was between christ and the church , whereon it was meet just and equal in the sight of god , that what he did and suffered should be imputed unto us , is compleated . these are some of the foundations of that mystery of transmitting the sins of the church as unto the guilt and punishment of them from the sinners themselves unto another every way innocent pure and righteous in himself , which is the life , soul and center of all scripture revelations . and herein is he exceedingly glorious , and precious unto them that believe . no heart can conceive , no tongue can express the glory of christ herein . now because his infinite condescension and love herein have been spoken to before ▪ i shall here only instance its greatness in some of its effects . . it shines forth in the exaltation of the righteousness of god in the forgiveness of sins . there is no more adequate conception of the divine nature , than that of justice in rule and government . hereunto it belongs to punish sin according unto its desert : and herein consisted the first actings of god as the governour of the rational creation ; they did so in the eternal punishment of the angels that sinned , and the casting of adam . out of paradise , an emblem also of everlasting ruin. now all the church , all the elect of god are sinners : they were so in adam ; they have been and are so in themselves . what doth become the justice of god to do thereon ? shall it dismiss them all unpunished ? where then is that justice which spared not the angels who sinned nor adam at the first ? would this procedure have any consonancy thereunto , be reconcilable unto it ? wherefore the establishment of the righteousness of god on the one hand , and the forgiveness of sin on the other , seem so contradictory , as that many stumble and fall at it eternally , see ram. . , . but in this interposition of christ , in this translation of punishment from the church unto him , by vertue of his conjunction therewith , there is a blessed harmony between the righteousness of the god , and the forgiveness of sins ; the exemplification whereof , is his eternal glory . o blessed change ! o sweet permutation ; as justine martyr speaks . by vertue of his union with the church , which of his own accord he entred into , and his undertaking therein to answer for it in the sight of god , it was a righteous thing with god , to lay the punishment of all our sins upon him , so as that he might freely and graciously pardon them all , to the honour and exaltation of his justice , as well as of his grace and mercy , rom. . , , . herein is he glorious in the sight of god , angels and men. in him there is at the same time , in the same divine actings , a glorious resplendency of justice and mercy ; of the one in punishing ; of the other in pardoning . the appearing inconsistency between the righteousness of god and the salvation of sinners , wherewith the consciences of convinced persons are exercised and terrified , and which is the rock at which most of them split themselves into eternal ruin , is herein removed and taken away . in his cross were divine holiness and vindictive justice exercised and manifested ; and through his triumph grace and mercy are exerted to the utmost . this is that glory which ravisheth the hearts , and satiates the souls of them that believe . for what can they desire more , what is farther needful unto the rest and composure of their souls , than at one view to behold god eternally well pleased in the declaration of his righteousness , and the exercise of his mercy , in order unto their salvation ? in due apprehensions hereof , let my soul live ; in the faith hereof let me dye , and let present admiration of this glory make way for the eternal enjoyment of it in its beauty and fulness . he is glorious in that the law of god in its preceptive part , or as unto the obedience which it required , was perfectly fulfilled and accomplished . that it should be so , was absolutely necessary from the wisdom , holiness and righteousness of him , by whom it was given : for what could be more remote from those divine perfections , than to give a law , which never was to be fulfilled in them unto whom it was given , and who were to have the advantages of it ? this could not be done by us ; but through the obedience of christ by vertue of this his mystical conjunction with the church , the law was so fulfilled in us by being fulfilled for us , as that the glory of god in the giving of it , and annexing eternal rewards unto it , is exceedingly exalted , see rom. . , . this is that glory of christ whereof one view by faith , will scatter all the fears , answer all the objections , and give relief against all the despondencies of poor tempted , doubting souls ; and an anchor it will be unto all believers , which they may cast within the vail , to hold them firm and stedfast in all tryals , storms and temptations in life and death . chap. x. the glory of christ in the communication of himself unto believers . another instance of the glory of christ which we are to behold here by faith , and hope that we shall do so by sight hereafter , consists in the mysterious communication of himself and all the benefits of his mediation , unto the souls of them that do believe , to their present happiness and future eternal blessedness . hereby he becomes theirs as they are his ; which is the life , the glory and consolation of the church , cant. . . chap. . . chap. . . he and all that he is being appropriated unto them by vertue of their mystical union ; there is , there must be some ground , formal reason and cause of this relation between christ and the church , whereby he is theirs , and they are his ; he is in them , and they in him ; so as it is not between him and other men in the world. the apostle speaking of this communication of christ unto the church , and the union between them , which doth ensue thereon , affirms that is a great mystery ; for i speak , saith he , concerning christ and the church , ephes. . . i shall very briefly enquire into the causes , ways and means of this mysterious communication whereby he is made to be ours , to be in us , to dwell with us , and all the benefits of his mediation to belong unto us : for , as was said , it is evident that he doth not thus communicate himself unto all by a natural necessity , as the sun gives light equally unto the whole world ; nor is he present withall by an vbiquity of his humane nature ; nor as some dream , by a diffusion of his rational soul into all ; nor doth he become ours by a carnal eating of him in the sacrament ; but this mystery proceeds from , and depends on other reasons and causes , as we shall briefly declare . but yet before i proceed to declare the way and manner whereby christ communicateth himself unto the church , i must premise something of divine communications in general , and their glory . and i shall do this by touching a little on the harmony and correspondency that is between the old creation and the new. . all being , power , goodness , and wisdom were originally , essentially , infinitely in god : and in them with the other perfections of his nature , consisted his essential glory . . the old creation was a communication of being and goodness by almighty power , directed by infinite wisdom , unto all things that were created for the manifestation of that glory . this was the first communication of god unto any thing without himself , and it was exceeding glorious , see psal. . . rom. . . and it was a curious machine , framed in the subordination and dependency of one thing on another , without which they could not subsist , nor have a continuance of their beings . all creatures below live on the earth , and the products of it ; the earth for its whole production depends on the sun and other heavenly bodies , as god declares , hos. . , . i will hear , saith the lord , i will hear the heavens and they shall hear the earth , and the earth shall hear the corn , and the wine , and the oil , and they shall bear jezreel . god hath given a subordination of things in a concatenation of causes whereon their subsistence doth depend . yet , . in this mutual dependency on , and supplies unto one another , they all depend on , and are influenced from god himself , the eternal fountain of being , power , and goodness . he hears the heavens ; and in the continuation of this order by constant divine communication of being , goodness and power , unto all things , god is no less glorified than in the first creation of them , act. . , , . chap. . , , , , , . . this glory of god is visible in the matter of it , and is obvious unto the reason of mankind ; for from his works of creation and providence they may learn his eternal power and godhead , wherein he is essentially glorious . . but by this divine communication god did not intend only to glorifie himself in the essential properties of his nature , but his existence also in three persons , of father , son and spirit . for although the whole creation in its first framing , and in its perfection , was and is by an emanation of power and goodness from the divine nature in the person of the father , as he is the fountain of the trinity , whence he is said peculiarly to be the creator of all things ; yet the immediate operation in the creation was from the son , the power and wisdom of the father , joh. . , , . col. . . heb. . . and as upon the first production of the mass of the creation , it was under the especial care of the spirit of god to preserve and cherish it , unto the production of all distinct sorts of creatures , gen. . . so in the continuance of the whole there is an especial operation of the same spirit in all things . nothing can subsist one moment by vertue of the dependance which all things have on one another , without a continual emanation of power from him , see psal. . , . by these divine communications in the production and preservation of the creature , doth god manifest his glory , and by them alone in the way of nature he doth so ; and without them , although he would have been for ever essentially glorious , yet was it impossible that his glory should be known unto any but himself . wherefore on these divine communications doth depend the whole maninifestation of the glory of god. but this is far more eminent , though not in the outward effects of it so visible in the new creation , as we shall see . . all goodness , grace , life , light , mercy and power , which are the springs and causes of the new creation , are all originally in god , in the divine nature , and that infinitely and essentially . in them is god eternally or essentially glorious , and the whole design of the new creation was to manifest his glory in them by external communications of them and from them . . the first communication of , and from these things , is made unto christ as the head of the church . for in the first place , it pleased god that in him should all the fulness of these things dwell , so as that the whole new creation might consist in him , col. . , , . and this was the first egress of divine wisdom for the manifestation of the glory of god in these holy properties of his nature . for , . this communication was made unto him as a repository and treasury of all that goodness , grace , life , light , power and mercy which were necessary for the constitution and preservation of the new creation . they were to be laid up in him , to be hid in him , to dwell in him ; and from him to be communicated unto the whole mystical body designed unto him , that is the church . and this is the first emanation of divine power and wisdom for the manifestation of his glory in the new creation . this constitution of christ as the head of it , and the treasuring up in him , all that was necessary for its production and preservation , wherein the church is chosen and preordained in him unto grace and glory , is the spring and fountain of divine glory in the communications that ensue thereon . . this communication unto christ is ( . ) unto his person ; and then ( . ) with respect unto this office. it is in the person of christ that all fulness doth originally dwell . on the assumption of human nature into personal union with the son of god , all fulness dwells in him bodily , col. . . and thereon receiving the spirit in all fulness , and not by measure , all the treasures of wisdom and knowledge were hid in him , col. . . and he was filled with the unsearchable riches of divine grace , ephes. . , , , . and the office of christ is nothing but the way appointed in the wisdom of god , for the communication of the treasures of grece , which were communicated unto his person . this is the end of the whole office of christ in all the parts of it , as he is a priest , a prophet and a king. they are , i say , nothing but the ways appointed by infinite wisdom for the communication of the grace laid up in his person unto the church . the transcendent glory hereof , we have in some weak measure enquired into . . the decree of election prepared , if i may so say , the mass of the new creation . in the old● creation , god first prepared and created the mass or matter of the whole , which afterwards by the power of the holy spirit , was formed into all the distinct beings whereof the whole creation was to consist ; and animated according to their distinct kinds . and in order unto the production and perfecting of the work of the new creation , god did from eternity in the holy purpose of his will prepare , and in design set apart unto himself , that portion of mankind whereof it was to consist . hereby they were only the peculiar matter that was to be wrought upon by the holy ghost , and the glorious fabrick of the church erected out of it . what was said , it may be , of the natural body , by the psalmist , is true of the mystical body of christ , which is principally intended , psal. . , . my substance was not hid from thee , when i was made in secret , and curiously wrought in the lowest parts of the earth : thine eyes did see my substance yet being imperfect , and in thy book all my members were written which in continuance were fashioned , when as yet there was none of them . the substance of the church whereof it was to be formed , was under the eye of god , as proposed in the decree of election ; yet was it as such imperfect . it was not formed or shaped into members of the mystical body . but they were all written in the book of life . and in pursuance of the purpose of god , there they are by the holy spirit in the whole course and continuance of time in their several generations fashioned into the shape designed for them . . this therefore is herein , the glorious order of divine communications . from the infinite eternal spring of widsom , grace , goodness , and love in the father , all the effects whereof unto his end were treasured up in the person and mediation of the son ; the holy spirit unto whom the actual application of them is committed , communicates life , light , power , grace and mercy unto all that are designed parts of the new creation . hereon doth god glorifie both the essential properties of his nature , his infinite wisdom , power , goodness and grace , as the only eternal spring of all these things ; and also his ineffable glorious existence in three persons , by the order of the communication of these things unto the church , which are originally from his nature . and herein is the glorious truth of the blessed trinity , which by some is opposed , by some neglected , by most looked on as that which is so much above them , as that it doth not belong unto them , made precious unto them that believe , and becomes the foundation of their faith and hope . in a view of the glorious order of those divine communications , we are in a steady contemplation of the ineffable glory of the existence of the nature of god in the three distinct persons of father , son and holy ghost . . according unto this divine order the elect in all ages are by the holy spirit moving and acting on that mass of the new creation , formed and animated with spiritual life , light , grace and power unto the glory of god. they are not called accidentally according unto the external occasions and causes of their conversion unto god ; but in every age , at his own time and season , the holy spirit communicates these things unto them , in the order declared unto the glory of god. . and in the same manner is the whole new creation preserved every day : every moment there is vital power and strength , mercy and grace communicated in this divine order to all believers in the world. there is a continual influence from the fountain , from the head , into all the members , whereby they all consist in him , are acted by him , who worketh in us both to will and to do of his own good pleasure : and the apostle declares that the whole constitution of church-order is suited as an external instrument to promote these divine communications , unto all the members of the church , it self eph. . , , , . this in general is the order of divine communications , which is for the substance of it continued in heaven , and shall be so unto eternity ; for god is , and ever will be all and in all . but at present , it is invisible unto eyes of flesh , yea , the reason of men. hence it is by the most despised , they see no glory in it : but let us consider the prayer of the apostle , that it may be otherwise with us , ephes. . , , , , , , , . for the revelation made of the glory of god in the old creation , is exceeding inferior to that which he makes of himself in the new. having premised these things in general concerning the glory of divine communications , i shall proceed to declare in particular , the grounds and way whereby the lord christ communicates himself , and therewithal all the benefits of his mediation , unto them that do believe , as it was before proposed . we on our part are said herein to receive him , and that by faith , john . , . now where he is received by us , he must be tendred , given , granted , or communicated unto us . and this he is by some divine acts of the father , and some of his own . the foundation of the whole is laid in a soveraign act of the will , the pleasure , the grace of the father . and this is the order and method of all divine operations in the way and work of grace . they originally proceed all from him ; and having effected their ends , do return , rest , and center in him again , see ephes. . , , . wherefore that christ is made ours , that he is communicated unto us , is originally from the free act , grant and donation of the father , cor. . . rom. . , , . and hereunto sundry things do concur . as ( . ) his eternal purpose which he purposed in himself to glorifie his grace in all his elect , by this communication of christ , and the benefits of his mediation unto them , which the apostle declares at large , ephes. . ( . ) his granting all the elect unto christ to be his own : so to do and suffer for them what was antecedaneously necessary unto the actual communication of himself unto them . thine they were , and thou gavest them to me , joh. . ( . ) the giving of the promise , or the constitution of the rule and law of the gospel , whereby a participation of christ , an interest in him and all that he is , is made over and assured unto believers , joh. . . joh. . , , , . ( . ) an act of almighty power , working and creating faith in the souls of the elect , enabling them to receive christ so exhibited and communicated unto them by the gospel , ephes. . , . chap. . , , , . these things which i have but named , have an influence into the glory of christ herein : for this communication of him unto the church , is an effect of the eternal counsel , wisdom , grace and power of the father . but they are the acts of christ himself herein , which principally we enquire into , as those which manifest the glory of his wisdom , love and condescention . and . he gives and communicates unto them his holy spirit ; the holy spirit as peculiarly his , as granted unto him of the father , as inhabiting in him in all fulness . this spirit abiding originally as to his person , and immeasurably as unto his effects and operations in himself , he gives unto all believers to inhabit and abide in them also , joh. . . . cor. . , . rom. . . hence follows an ineffable vnion between him and them . for as in his incarnation he took our nature into personal union with his own ; so herein he takes our persons into a mystical vnion with himself . hereby he becomes ours , and we are his . and herein is he unspeakably glorious : for this mystery of the inhabitation of the same spirit in him as the head , and the church as his body , animating the whole , is a transcendent effect of divine wisdom . there is nothing of this nature in the whole creation besides ; no such union , no such mutual communication . the strictest unions and relations in nature are but shadows of it . ephes. . , , , , , , , . herein also is the lord christ precious unto them that do believe , but a stone of stumbling , and a rock of offence unto the disobedient . this glorious ineffable effect of his wisdom and grace , this rare , peculiar , singular way of the communication of himself unto the church , is by many despised . they know , it may be , some of them , what it is to be joyned unto an harlot so as to become one flesh , but what it is to be joyned unto the lord so as to become one spirit , they know not . but this principle and spring of the spiritual life of the church , and of all vital spiritual motions towards god , and things heavenly , wherein , and whereby our life is hid with christ in god , is the glory , the exaltation , the honor , the security of the church unto the praise of the grace of god. the understanding of it in its causes , effects , operations and priviledges wherewith it is accompanied , is to be preferred above all the wisdom in , and of the world. . he thus communicates himself unto us , by the formation of a new nature , his own nature in us ; so as that the very same spiritual nature is in him , and in the church . only it is so with this difference , that in him it is in the absolute perfection of all those glorious graces wherein it doth consist ; in the church it is in various measures and degrees , according as he is pleased to communicate it . but the same divine nature it is , that is in him and us ; for through the precious promises of the gospel , we are made partakers of his divine nature . it is not enough for us , that he hath taken our nature to be his , unless he gives us also his nature to be ours ; that is implants in our souls all those gracious qualifications , as unto the essence and substance of them , wherewith he himself in his human nature is endued . this is that new man , that new creature , that divine nature , that spirit which is born of the spirit , that transformation into the image of christ , that putting of him on , that workmanship of god , whereunto in him we are created , that the scripture so fully testifieth unto , joh. . . rom. . , , , , , . cor. . . chap. . . ephes. . . . pet. . . and that new heavenly nature which is thus formed in believers , as the first vital act of that union which is between christ and them by the inhabitation of the same spirit , is peculiarly his nature . for both is it so as it is in him the idaea and the exemplar of it in us , inasmuch as we are predestinated to be conformed unto his image ; and as it is wrought or produced in our souls by an emanation of power , vertue , and efficiency from him . this is a most heavenly way of the communication of himself unto us , wherein of god he is made unto us wisdom and sanctification . hereon he says of his church , this now is bone of my bone , and flesh of my flesh ; i see my self , my own nature in them , whence they are comely and desirable . hereby he makes way to present it to himself a glorious church , not having spot or wrinkle , or any such thing , but holy and wi●hout blemish . on this communication of christ unto us by the forming of his own nature in us , depends all the purity , the beauty , the holiness , the inward clory of the church . hereby is it really , substantially internally separated from the world , and distinguished from all others , who in the outward forms of things , in the profession and duties of religion seem to be the same with them . hereby it becomes the first fruits of the creation unto god , bearing forth the renovation of his image in the world : herein the lord christ is , and will be glorious unto all eternity . i only mention these things , which deserve to be far more largely insisted on . . he doth the same by that actual insitition or implantation into himself , which he gives us by faith ; which is of his own operation . for hereon two things do ensue ; one by the grace or power , the other by the law or constitution of the gospel , which have a great influence into this mystical communication of christ unto the church . and the first of these is , that thereby there is communicated unto us , and we do derive supplies of spiritual life , sustentation , motion , strength in grace , and perseverance from him continually . this is that which himself so divinely teacheth in the parable of the vine and its branches , joh. . , , , , . hereby is there a continual communication from his all fulness of grace vnto the whole church , and all the members of it , unto all the ends and duties of spiritual life . they live , nevertheless not they , but christ liveth in them ; and the life which they lead in the flesh , is by the faith of the son of god. and the other , by vertue of the law and constitution of the gospel , is , that hereon his righteousness , and all the fruits of his mediation , are imputed unto us ; the glory of which mystery the apostle unfolds , rom. . , . i might add hereunto the mutual inbeing that is between him and believers by love ; for the way of the communication of his love unto them , being by the shedding of it abroad in their hearts by the holy ghost , and their returns of love unto them being wrought in them by an almighty efficiency of the same spirit , there is that which is deeply mysterious and glorious in it . i might mention also the continuation of his discharge of all his offices towards us , whereon all our receptions from him , or all the benefits of his mediation , whereof we are made partakers , do depend . but the few instances that have been given of the glory of christ in this mysterious communication of himself unto his church , may suffice to give us such a view of it , as to fill our hearts with holy admiration and thanksgiving . chap. xi . the glory of christ in the recapitulation of all things in him . in the last place the lord christ is peculiarly and eminently glorious in the re-capitulation of all things in him , after they had been scattered and disordered by sin . this the apostle proposeth as the most signal effect of divine wisdom , and the soveraign pleasure of god. he hath abounded towards us in all wisdom and prudence ; having made known unto us the mystery of his will according unto his good pleasure , which he hath purposed in himself . that in the dispensation of the fulness of time , he might gather together in one all things in christ , both which are in the heavens , and which are on earth , even in him , ephes. . , , . for the discovery of the mind of the holy ghost in these words , so far as i am at present concerned , namely , as unto the representation of the glory ▪ of christ in them , sundry brief observations must be premised ; and in them it will be necessary that we briefly declare the original of all these things in heaven and earth , their primitive order , the confusion that ensued thereon , with their restitution in christ , and his glory thereby . god alone hath all being in him . hence he gives himself that name , i am , exod. . . he was eternally all ; when all things else that ever were , or now are , or shall be , were nothing . and when they are , they are no otherwise , but as they are of him , and from him , and to him , rom. . . moreover his being and goodness are the same . the goodness of good is the meetness of the divine being to be communicative of it self in its effects . hence this is the first notion of the divine nature , infinite being and goodness in a nature intelligent and self-subsistent . so the apostle declares it , he that cometh unto god must believe that he is , and that he is a rewarder , heb. . . . in this state of infinite , eternal being and goodness antecedent unto any act of wisdom or power without himself , to give existence unto other things , god was , and is eternally in himself all that he will be , all that he can be , unto eternity . for where there is infinite being and infinite goodness , there is infinite blessedness and happiness , whereunto nothing can be added . god is always the same . that is his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal. . . thou art he , always the same . all things that are , make no addition unto god , no change in his state. his blessedness , happiness , self-satisfaction , as well as all other his infinite perfections , were absolutely the same before the creation of any thing , whilst there was nothing but himself , as they are since he hath made all things : for the blessedness of god consists in the ineffable mutual inbeing of the three holy persons in the same nature , with the immanent reciprocal actings of the father and the son in the eternal love and complacency of the spirit . hereunto nothing can be added , herein no change can be made by any external work or effect of power . herein doth god act in the perfect knowledge , and perfect love of his own perfections unto an infinite acquiescency therein , which is the divine blessedness . this gives us the true notion of the divine nature antecedent unto the manifestation of it made by any outward effects . infinite being and goodness eternally blessed in the knowledge and enjoyment of it self by inconceivable , ineffable , internal actings answering the manner of its subsistence , which is in three distinct persons . . this being and goodness of god by his own will and pleasure , acting themselves in infinite wisdom and power , produced the creation of all things . herein he communicated a finite , limited , dependent being and goodness unto other things without himself . for all being and goodness being , as was said , in him alone , it was necessary that the first outward work and effect of the divine nature must be the communication of being and goodness into other things . wherefore as when he had given unto every thing its being out of nothing by the word of his power , saying , let them be , and they were ; so it is said , that he looked on all that he had made , and behold , they were exceeding good , gen. . last . being and goodness must be the first outward effects of the divine nature , which being wrought by infinite power and wisdom , do represent unto us the glory of god in the creation of all things . infinite being in self-subsistence , which is necessary in the first cause and spring of all things ; infinite goodness to communicate the effect of this being unto that which was not , and infinite wisdom and power in that communication , are gloriously manifested therein . . in this state , all things that were made , depended immediately on god himself , without the interposition of any other head of influence or rule . they had the continuance of their being and its preservation , from the immediate actings of these properties of the divine nature whereby they were made ; and their dependance on god was by vertue of that law , which was implanted on the principles and powers of their several natures by god himself . . thus in the beginning god created the heavens and the earth . he provided himself of two distinct rational families , that should depend on him according to a law of moral obedience , and thereby give glory to him ; with two distinct habitations for them cognate unto their nature and use ; heaven above , and the earth beneath . the earth he appointed for the habitation of man , which was every way suited unto the constitution of his nature , the preservation of his being , and the end of his creation in giving glory to god. heaven he prepared for the habitation of the angels , which was suited unto the constitution of their nature , the preservation of their being , and the end of their creation in giving glory to god. wherefore as man had power and dominion over all things here below , and was to use them all unto the glory of god , by which means god received glory from them also , though in themselves bruit and inanimate ; so the angels had the like dominion over the coelestial and aetherial bodies , wherewith god had fitted the place of their habitation , that through the contemplation and use of them , god might have a revenue of glory and praise from them also . to suppose any other race of intellectual creatures , besides angels in heaven , and men on earth , is not only without all countenance from any divine testimony , but it disturbs and disorders the whole representation of the glory of god made unto us in the scripture , and the whole design of his wisdom and grace as declared therein . intellectual creatures not comprehended in that government of god , and mystery of his wisdom in christ , which the scripture reveals , are a chimera framed in the imaginations of some men , scarce duly sensible of what it is to be wise unto sobriety . . this order of things was beautiful and comely . hence were they all said to be exceeding good . for each of these families had their own immediate , distinct dependance on god. he was the immediate head of them . there was no other common head interposed between god and them . they were not an head unto one another . there were no communications unto them , but what were immediate from god himself . and their union among themselves was in this alone , that all their obedience did meet and center in god. so god made the heavens and the earth , and two distinct families in them for himself . . this beautiful order in it self , this union between the two families of god , was disturbed , broken , dissolved by the entrance of sin : for hereby part of the family above , and the whole family below , fell off from their dependance on god , and ceasing to center in him as their head , they fell into variance and enmity among themselves . for the center of this union and order being removed and lost , nothing but enmity and confusion remained among them . hereon to shew that its goodness was lost , god cursed the earth and all that was in it ; for it was put in subjection unto man , who was now fallen from him : howbeit he cursed not the heavens which were in subjection unto the angels , because some of them only left their habitation ; and the habitation of the residue was not to be cursed for their sakes . but mankind was wholly gone off from god. . the angels that sinned , god utterly rejected for ever as an example of his severity ; the whole race of mankind he would not utterly cast off , but determined to recover and save a remnant according to the election of grace ; which how he did it in a way of condecency unto all his divine perfections , i have elsewhere declared . . howbeit he would not restore them into their former state , so as to have again two distinct families , each in an immediate dependance on himself , though he left them in different and distinct habitations , eph. . . but he would gather them both into one , and that under a new head , in whom the one part should be preserved from sinning , and the other delivered from sin committed . . this then is that which the apostle declares in these words , to gather together in one all things which are in heaven , and which are in earth ; even in him . and so he again expresseth it , col. . . to reconcile all things unto himself in him , whether they are things in heaven , or things in earth , all things were fallen into disorder and confusion by sin ; they were fallen off from god into variance among themselves . god would not restore them into their first order in an immediate dependance on his divine perfections . he would no longer keep them in two distinct families ; but he would in his infinite wisdom and goodness gather them up into one common head , on whom they should have their immediate dependance , and be reconciled again among themselves . . this new head , wherein god hath gathered up all things in heaven and earth into one ; one body , one family , on whom is all their dependance , in whom they all now consist , is jesus christ the son of god incarnate , see cor. . . eph. . , , . this glory was reserved for him ; none other could be meet for it , or worthy of it , see col. . , , , . to answer all the ends of this new head of gods recollected family , all power in heaven and earth , all fulness of grace and glory , is committed unto him . there is no communication from god , no act of rule towards this family , no supply of vertue , power , grace or goodness unto angels or men , but what is immediately from this new head , whereinto they are gathered . in him they all consist , on him do they depend , unto him are they subject ; in their relation unto him doth their peace , union and agreement among themselves consist . this is the recapitulation of all things intended by the apostle . . it is true , that he acts distinctly and variously towards the two parts of the recollected family of angels and men , according as their different states and conditions do require . for ( . ) we had need of a reparation by redemption and grace , which the angels had not . ( . ) angels were capable of immediate confirmation in glory , which we are not , until we come to heaven . therefore ( . ) he assumed our nature that it might be repaired ; which he did not the nature of the angels . ( . ) he gives us union unto himself , by his spirit , which exalts us into a dignity and honour , meet for fellowship with them in the same family . this is a brief account of the mysterious work of divine wisdom in the recapitulation of all things in jesus christ ; and herein is he transcendently glorious ; or his glory herein is far above our comprehension : yet some few things may be observed to direct us in the view and contemplation of it . as , . he alone was a meet and capable subject of it . he only could bear the weight of this glory . no meet creature in heaven or earth was meet to be thus made the head of the whole new creation of god. in none of them could all things consist . none of them was meet to be thus in the place of god , to have all things depend upon him , and be put in subjection unto him , so as that there should be no communication between god and the creation , but by and through him alone . wherefore when the holy ghost assigns this glory unto him , he so describes him , as that we may discern his singular meetness for it ; as that he is the brightness of the fathers glory , and the express image of his person , upholding all things by the word of his power , heb. . . that he is the image of the invisible god , the first born of every creature , by whom all things were created , that are in heaven , and that are in the earth , visible and invisible , whether they be thrones , or dominions , or principalities , or powers , all things were created by him , and for him , and he is before all things , and by him all things consist , col. . , , , , . such an one alone and no other was meet to bear and uphold this glory , and the glory of his person is such as that it is the blessedness of all creatures to center in this glory of his office. . this is that glory which god designed unto his only son incarnate ; and it gives us a little view into the glory of that mystery , the wonderful eternal design of god to glorifie himself in the incarnation of christ. god would have his eternal , his only begotten son to be incarnate , to take our nature on him , to be made man. what is his design in this incomprehensible work of his wisdom , love and power ? indeed in the first place , it was for the redemption of the church , by the sacrifice of himself and other acts of his mediation . but there is that which is more general and comprehensive , and wherein all the concerns of the glory of god do center . and this was that he might gather all things into one in him , that the whole creation , especially that which was to be eternally blessed , should have a new head given unto it for its sustentation , preservation , order , honor and safety . all springs are in him , and all streams are unto him , and in and by him unto god. who can express the divine beauty , order and harmony of all things that are in this their recapitulation in christ ? the union and communion between angels and men , the order of the whole family in heaven and earth , the communication of life , grace , power , mercy and consolation to the church , the rule and disposal of all things unto the glory of god , do all depend hereon . this glory god designed unto his son incarnate , and it was the greatest , the highest that could be communicated unto him . for as the apostle observes , all things are put in subjection unto him , he only excepted who doth ●o make them subject , that is god the father , cor. . there is no contemplation of the glory of christ that ought more to affect the hearts of them that do believe , with delight and joy , than this of the recapitulation of all things in him . one view by faith of him in the place of god as the supream head of the whole creation , moving , acting , guiding and disposing of it , will bring in spiritual refreshment unto a believing soul. and it will do so the more , in that it gives a glorious representation of his divine nature also . for that any meer creature should thus be an head of life , motion and power , as also of soveraign rule , and disposal of the wh●le new creation , with all things reduced into order thereby , is not only an impious , but a foolish imagination . did we live more in the contemplation of this glory of christ , and of the wisdom of god in this recapitulation of all things in him , there is not any thing of our duty which it would not mind us of , nor any thing of priviledge which it would not give us a sence of , as might easily be demonstrated . . in particular , the lord christ is glorious herein , in that the whole breach made on the glory of god in the creation by the entrance of sin , is hereby repaired and made up . the beauty and order of the whole creation consisted in i●s dependance on god by the obedience of the rational part of it , angels and men. thereby were the being , the goodness , the wisdom and power of god made manifest . but the beauty of this order was defaced , and the manifestation of the divine perfections unto the glory of god eclipsed by the entrance of sin. but all is restored , repaired and made up in this recapitulation of all things in one new head christ jesus ; yea , the whole curious frame of the divine creation is rendred more beautiful than it was before . hence the whole of it groaneth for the interest of each part in this restauration of all things . whatever there is of order , of beauty , of glory in heaven above , or in earth beneath , it all ariseth from this new relation of the creation unto the son of god. whatever is not gathered into one , even in him , in its place and according to its measure , is under darkness , disorder and the curse . hence the jews have a saying , that in the days of the messiah all things shall be healed but the serpent , that is the devil , and wicked men which are as his seed . . he is glorious herein , in that he is appointed as the only means of exerting , and expressing all the treasures of the infinite wisdom of god towards his creatures . the wisdom of god is absolutely , always and in all things infinite . god doth not , god cannot act with more wisdom in one thing than in another ; as in the creation of man than in that of any inanimate creatures . in the first creation infinite wisdom was the inseparable companion of infinite power . how marvellous are thy works , o lord ! in wisdom hast thou made them all . but when the effects of this divine wisdom in their principal beauty and glory were defaced , greater treasures of wisdom were required unto their reparation . and in this recollection of all things in christ did god lay them forth unto the utmost of whatever he will do in dealing with his creatures ; so the apostle expresseth it , ephes. . . to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of god. by the recapitulation of all things into this one head , the manifold various unsearchable wisdom of god was made known unto the angels themselves . they knew not before of the design and work of god after the entrance of sin. these could not comprehend the wisdom that might repair that loss . they knew not that divine wisdom had another way to take herein , at least they knew not what way that should be . but hereby the manifold wisdom of god , his infinite wisdom in the treasures of it , able by various ways to attain the ends of his glory , was made known unto them . herein , namely , in the recollection of all things in christ , divine wisdom hath made known and represented it self in all its stores and treasures unto angels and men. in him are hid , and by him are displayed , all the treasures of wisdom , col. . . herein is he glorious , and will be so to eternity . . he is glorious herein , in that hereby firmness and security is communicated unto the whole new creation . the first creation in its order was a curious and glorious fabrick . but every thing depending immediately on god by vertue of the principles of its own nature , and the law of its obedience , all was brought unto a loss by the sin of angels and men. but now every thing that belongs unto this new creation , even every believer in the world as well as the angels in heaven being gathered together in this one head , the whole and all , and every part and member of it , even every particular believer are secured from ruine , such as befel all things before . in this new head they have an indissoluble consistency . but manum de tabula . i shall insist on no more instances of this nature which plentifully offer themselves in the scripture unto us . for who can declare this glory of christ ? who can speak of these things as he ought ? i am so far from designing to set forth the whole of it , that i am deeply sensible how little a portion i can comprehend of the least part of it . nor can i attain unto any satisfaction in these meditations , but what issue in an humble admiration . chap. xii . differences between our beholding the glory of christ by faith in this world , and by sight in heaven . the first of them explained . we walk here by faith , and not by sight , cor. . . that is , in the life of god , in our walking before him , in the whole of our obedience therein , we are under the conduct and influence of faith and not of sight . those are the two spiritual powers of our souls ; by the one whereof , we are made partakers of grace , holiness and obedience in this life ; and by the other of eternal blessedness and glory . both these , namely , faith and sight , the one in this life , the other in that which is to come , have the same immediate object . for they are the abilities of the soul to go forth unto , and to embrace their object . now this object of them both , is the glory of christ , as hath been declared , as also what that glory is , and wherein it doth consist ; wherefore my present design is to enquire into the difference that is between our beholding of the glory of christ in this world by faith , and the vision which we shall have of the same glory hereafter . the latter of these is peculiarly intended in that prayer of our lord jesus christ for his disciples , joh. . . father i will that they also whom thou hast given me , may be with me where i am , that they may behold my glory which thou hast given me . but i shall not distinctly insist upon it , my design being another way , respecting principally the work of god in this life , and the priviledges which we enjoy thereby : yet i shall now take a short prospect of that also ; not absolutely , but in the differences that are between faith and sight , or the view which we have of the glory of christ in this world by faith , and that which they enjoy by vision who are above ; the object of them both being adequately the same . but herein also , i shall have respect only unto some of those things which concern our practise , or the present immediate exercise of faith. for i have elsewhere handled at large the state of the church above , or that of present glory ; giving an account of the administration of the office of christ in heaven , his presence among the glorified souls , and the adoration of god under his conduct : i have also declared the advantage which they have by being with him , and the prospect they have of his glory . therefore these things must here be only touched on : these differences may be referred unto two heads . ( . ) those which arise from the different natures and actings of those means and instruments whereby we apprehend this glory of christ , namely , faith and vision . and ( . ) those that arise from the different effects produced by them . instances in each kind shall be given . . the view which we have of the glory of christ by faith in this world , is obscure , dark , inevident , reflexive . so the apostle declares , cor. . . now we see through a glass darkly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . through or by a glass in a riddle , a parable , a dark saying . there is a double figurative limitation put upon our view of the glory of christ , taken from the two ways of our perception of what we apprehend , namely , the sight of things , and the hearing of words . the first is , that we have this view not directly , but reflexively , and by way of a representation , as in a glass . for i take the glass here , not to be optical , or a prospective which helps the sight , but a speculum , or a glass which reflects an image of what we do behold . it is a sight like that which we have of a man in a glass , when we see not his person or substance , but an image or representation of them only , which is imperfect . the shadow or image of this glory of christ is drawn in the gospel , and therein we behold it as the likeness of a man represented unto us in a glass ; and although it be obscure and imperfect in comparison of his own real , substantial glory , which is the object of vision in heaven ; yet is it the only image and representation of himself , which he hath left , and given unto us in this world. that woful cursed invention of framing images of him out of stocks and stones however adorned , or representations of him by the art of painting , are so far from presenting unto the minds of men any thing of his real glory , that nothing can be more effectual to divert their thoughts and apprehensions from it . but by this figurative expression of seeing in a glass , the apostle declares the comparative imperfection of our present view of the glory of christ. but the allusion may be taken from an optick glass or tube also , whereby the sight of the eye is helped in beholding things at a great distance . by the aid of such glasses men will discover stars or heavenly lights , which by reason of their distance from us , the eye of it self is no way able to discern . and those which we do fee , are more fully represented , though remote enough from being so , perfectly . such a glass is the gospel , without which we can make no discovery of christ at all , but in the use of it , we are far enough from beholding him in the just dimensions of his glory . and he adds another intimation of this imperfection , in an allusion unto the way whereby things are proposed and conveyed unto the minds and apprehensions of men : now this is by words . and these are either plain , proper and direct , or dark , figurative and parabolical : and this latter way makes the conception of things to be difficult and imperfect ; and by reason of the imperfection of our view of the glory of christ by faith in this world , the apostle saith , it is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a riddle . these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the psalmist calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darksaying , psal. . . but here it must be observed , that the description and representation of the lord christ and his glory in the gospel , is not absolutely , or in it self either dark or obscure . yea , it is perspicuous , plain and direct . christ is therein evidently set forth crucified , exalted , glorified . but the apostle doth not here discourse concerning the way or means of the revelation of it unto us , but of the means or instrument whereby we comprehend that revelation . this is our faith , which as it is in us , being weak and imperfect , we comprehend the representation that is made unto us of the glory of christ , as men do the sence of a dark saying , a riddle , a parable , that is , imperfectly , and with difficulty . on the account hereof we may say at present , how little a portion is it that we know of him ? as job speaks of god , chap. . . how imperfect are our conceptions of him ? how weak are our minds in their management ? there is no part of his glory that we can fully comprehend . and what we do comprehend ( as there is a comprehension in faith , eph. . . ) we cannot abide in the steady contemplation of . for ever blessed be that soveraign grace , whence it is that he who commanded the light to shine out of darkness , hath shined into our hearts to give us the light of the knowledge of his own glory in the face of jesus christ , and therein of the glory of christ himself ; that he hath so revealed him unto us , as that we may love him , admire him and obey him ; but constantly , steadily , and clearly to behold his glory in this life we are not able , for we walk by faith and not by sight . hence our sight of him here , is as it were by glances liable to be clouded by many interpositions . behold he standeth behind the wall , he looketh forth at the windows , shewing ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flourishing ) himself at the lattess , cant. . . th●re is a great interposition between him and us , as a wall ; and the means of the discovery of himself unto us , as through a window and lattess , include a great instability and imperfection in our view and apprehension of him . there is a wall between him and us , which yet he standeth behind . our present mortal state is this wall , which must be demolished before we can see him as he is . in the mean time he looketh through the windows of the ordinances of the gospel . he gives us sometimes , when he is pleased to stand in those windows , a view of himself ; but it is imperfect , as is our sight of a man through a window . the appearances of him at these windows are full of refreshment unto the souls of them that do believe . but our view of them is imperfect , transient , and doth not abide : we are for the most part quickly left to bemoan what we have lost . and then our best is but to cry ; as the hart panteth after the water-brook , so panteth my soul after thee , o god ; my soul thirsteth for god , for the living god , when shall i come and appear before thee ? when wilt thou again give me to see thee , tho but as through the windows ? alas what distress do we oftentimes sit down in , after these views of christ and his glory ! but he proceeds further yet ; and flourishes himself through the lattesses . this displaying of the glory of christ called the flourishing 〈◊〉 himself , is by the promises of the gospel as they are explained in the ministry of the word . in them are represented unto us the desirable beauties and glories of christ ; how precious , how amiable is he as represented in them ? how are the souls of believers ravished with the views of them ? yet is this discovery of him also but as through a lattess . we see him but by parts , unsteadily and unevenly . such i say is the sight of the glory of christ which we have in this world by faith. it is dark , it is but in part . it is but weak , transient , imperfect , partial . it is but little that we can at any time discover of it ; it is but a little while , that we can abide in the contemplation of ●hat we do discover , rara hora , brevis mora . sometimes it is unto us as the sun when it is under a cloud , we cannot perceive it . when he hideth his face , who then can behold him ? as job speaks , so may we , behold i go forward , but he is not there : and backward , but i canno● perceive him ; on the left hand , where he doth work , but i cannot behold him ; he hideth himself on the right hand , that i cannot see him , chap. , . which way soever we turn our selves , and what duties soever we apply our selves unto , we can obtain no distinct view of his glory . yet on the other hand , it is sometimes as the sun when it shines in its brightness , and we cannot bear the rays of it . in infinite condescention he says unto his church , turn away thine eyes from me , for they have overcome me , cant. . . as if he could not bear that overcoming affectionate love , which looks through the eyes of the church in its acting of faith on him . ah! how much more do we find our souls overcome with his love , when at any he is pleased to make any clear discoveries of his glory unto us ! let us now on the other hand , take a little consideration of that vision ▪ which we shall have of the same glory in heaven , that we may compare them together . vision or the sight which we shall have of the glory of christ in heaven , is immediate , direct , intuitive , and therefore steady , even and constant : and it is so on a double account . ( . ) of the object which shall be proposed unto us . ( . ) of the visivé power or faculty wherewith we shall be endued ; from the imperfection of both which in this world , ariseth the imperfection of our view of the glory of christ by faith , as hath been declared . . the object of it will be real and substantial . christ himself in his own person with all his glory , shall be continually with us , before us , proposed unto us . we shall no longer have an image , a representation of him , such as is the delineation of his glory in the gospel . we shall see him , saith the apostle , face to face ; cor. . . which he opposeth unto our seeing him darkly as in a glass , which is the utmost that faith can attain to . we shall see him as he is , joh. . , not as now in an imperfect description of him . as a man sees his neighbour when they stand and converse together face to face ; so shall we see the lord christ in his glory , and not as moses who had only a transient sight of some parts of the glory of god , when he caused it to pass by him . there will be use herein , of our bodily eyes , as shall be declared . for as job says , in our flesh shall we see our redeemer , and our eyes shall behold him , chap. . , , . that corporeal sence shall not be restored unto us , and that glorified above what we can conceive , but for this great use of the eternal beholding of christ and his glory . unto whom it is not a matter of rejoycing , that with the same eyes wherewith they see the tokens and signs of him in the sacrament of the supper , they shall behold himself immediately , in his own person . but principally , as we shall see immediately , this vision is intellectual . it is not therefore the meer human nature of christ , that is the object of it , but his divine person as that nature subsisteth therein . what is that perfection which we shall have ( for that which is perfect must come and do away that which is in part ) in the comprehension of the hypostatical vnion , i understand not ; but this i know , that in the immediate beholding of the person of christ , we shall see a glory in it a thousand times above what here we can conceive . the excellencies of infinite wisdom , love and power therein , will be continually before us . and all the glories of the person of christ , which we have before weakly and faintly enquired into , will be in our sight for evermore . hence the ground and cause of our blessedness is , that we shall be ever with the lord , thes. . . as himself prays , that we may be with him where he is , to behold his glory : here we have some dark views of it , we cannot perfectly behold it , until we are with him where he is . thereon our sight of him will be direct , intuitive , and constant . there is a glory , there will be so subjectively in us in the beholding of this glory of christ , which is at present incomprehensible . for it doth not yet appear what we our selves shall be , john , . . who can declare what a glory it will be in us to behold this glory of christ ? and how excellent then is that glory of christ it self ? this immediate sight of christ , is that which all the saints of god in this life do breath and pant after . hence are they willing to be dissolved , or desire to depart , that they may be with christ , which is best for them , phil. . . they chuse to be absent from the body and present with the lord , cor. . . or that they may enjoy the inexpressibly longed for sight of christ in his glory . those who do not so long for it , whose souls and minds are not frequently visited with earnest desires after it , unto whom the thoughts of it are not their relief in trouble , and their chiefest joy , are carnal , blind , and cannot see afar off . he that is truly spiritual , entertains and refresheth himself with thoughts hereof continually . . it will be so from that visive power or faculty of beholding the glory of christ , which we shall then receive . without this we cannot see him as he is . when he was transfigured in the mount , and had on his human nature some reflections of his divine glory , his disciples that were with him , were rather amazed , than refreshed by it . mat. . . they saw his glory , but spake thereon they knew not what , luk. . , . and the reason hereof was because no man in this life can have a visive power , either spiritual , or corporeal , directly and immediately to behold the real glory of christ. should the lord jesus appear now to any of us in his majesty and glory , it would not be unto our edification nor consolation . for we are not meet nor able , by the power of any light or grace that we have received , or can receive , to bear the immediate appearance and representation of them . his beloved apostle john had leaned on his bosom probably many a time in this life , in the intimate familiarities of love : but when he afterwards appeared unto him in his glory , he fell at his feet as dead , rev. . . and when he appeared unto paul , all the account he could give thereof , was , that he saw a light from heaven above the brightness of the sun , whereon he and all that were with him , fell to the ground , act. . , . and this was one reason why in the days of his ministry here on earth , his glory was vailed with the infirmities of the flesh , and all sorts of sufferings , as we have before related . the church in this life is no way meet , by the grace which it can be made partaker of , to converse with him in the immediate manifestations of his glory . and therefore those who dream of his personal reign on the earth before the day of judgment , unless they suppose that all the saints shall be perfectly glorified also ( which is only to bring down heaven to the earth for a while , to no purpose ) provide not at all for the edification or consolation of the church . for no present grace advanced unto the highest degree whereof in this world it is capable , can make us meet for an immediate converse with christ in his unvailed glory . how much more abominable is the folly of men , who would represent the lord christ in his present glory by pictures and images of him ? when they have done their utmost with their burnished glass and guildings , an eye of flesh cannot only behold it , but if it be guided by reason , see it contemptible and foolish . but the true glory of christ neither inward nor outward sight can bear the rays of in this life . the dispensation which we are meet for is only that of his presence with us by his spirit . we know him now no more after the flesh , cor. . . we are advanced above that way and means of the knowledge of him by the fleshly carnal ordinances of the old testament . and we know him not according unto that bodily presence of his , which his disciples enjoyed in the days of his flesh . we have attained somewhat above that also . for such was the nature of his ministry here on earth , that there could not be the promised dispensation of the spirit until that was finished . therefore he tells his disciples that it was expedient for them that he should go away and send the spirit to them , john. . . hereon they had a clearer view of the glory of christ , than they could have by beholding him in the flesh . this is our spiritual posture and condition . we are past the knowledge of him according to the flesh ; we cannot attain nor receive the sight of him in glory ; but the life which we now lead , is by the faith of the son of god. i shall not here enquire into the nature of this vision , or the power and ability which we shall have in heaven to behold the glory of christ. some few things may be mentioned , as it relates unto our minds and our bodies also after the resurrection . . for the mind , it shall be perfectly freed from all that darkness , unsteadiness , and other incapacities , which here it is accompanied with ; and whereby it is weakened , hindred and obstructed in the exercise of faith. and they are of two sorts . first , such as are the remainders of that depravation of our natures , which came upon us by sin . hereby our minds became wholly vain , dark , and corrupt , as the scripture testifieth , utterly unable to discern spiritual things in a due manner . this is so far cured and removed in this life by grace , as that those who were darkness , do become light in the lord , or are enabled to live unto god under the conduct of a new spiritual light communicated unto them . but it is so cured and removed in part only , it is not perfectly abolished . hence are all our remaining weaknesses and incapacities in discerning things spiritual and eternal , which we yet groan under , and long for deliverance from . no footsteps , no scars or marks that ever it had place in our minds shall abide in glory , ephes. . . nothing shall weaken , disturb , or incapacitate our souls , in acting all their powers unimpeded by vanity , diversions , weakness , inability , upon their proper objects . the excellency hereof in universal liberty and power , we cannot here comprehend : nor can we yet conceive the glory and beauty of those immixed spiritual actings of our minds , which shall have no clog upon them , no encumbrance in them , no alloy of dross accompanying of them . one pure act of spiritual sight in discerning the glory of christ , one pure act of love in cleaving unto god , will bring in more blessedness and satisfaction into our minds , than in this world we are capable of . . there is an incapacity in our minds , as unto their actings on things spiritual and eternal , that is meerly natural from the posture wherein they are , and the figure which they are to make in this life . for they are here cloathed with flesh , and that debased and corrupted . now in this state , though the mind act its conceptions by the body as its organ and instrument : yet is it variously streightned , encumbred and impeded in the exercise of its native powers , especially towards things heavenly , by this prison of the flesh , wherein it is immured . there is an angelical excellency in the pure actings of the soul , when delivered from all material instruments of them ; or when they are all glorified and made suitable helps in its utmost spiritual activity . how and by what degrees our minds shall be freed from these obstructions in their beholding the glory of christ , shall be afterwards declared . . again , a new light , the light of glory shall be implanted in them . there is a light in nature , which is the power of a man to discern the things of man. an ability to know , perceive and judge of things natural . it is that spirit of a man which is the candle of the lord , searching all the inward parts of the belly , prov. . . but by the light hereof no man can discern spiritual things in a due manner , as the apostle declares , cor. . , , , , . wherefore god gives a superior , a supernatural light , the light of faith and grace , unto them whom he effectually calls unto the knowledge of himself by jesus christ. he shines into their hearts to give them the knowledge of his glory in the face of his dear son. howbeit this new light doth not abolish , blot out , or render useless the other light of nature , as the sun when it riseth extinguisheth the light of the stars : but it directs it , and rectifies it , as unto its principle , object and end . yet is it in its self , a light quite of another nature . but he who hath only the former light , can understand nothing of it , because he hath no taste or experience of its power and operations . he may talk of it , and make enquiries about it , but he knows it not . now we have received this light of faith and grace , whereby we discern spiritual things , and behold the glory of christ in the imperfect manner before described . but in heaven there shall be a superadded light of glory , which shall make the mind it self shine as the firmament , dan. . . i shall only say three things of it . ( . ) that as the light of grace doth not destroy or abolish the light of nature , but rectifie and improve it ; so the light of glory shall not abolish or destroy the light of faith and grace , but by incorporating with it , render it absolutely perfect . ( . ) that as by the light of nature , we cannot clearly comprehend the true nature and efficacy of the light of grace , because it is of another kind , and is seen only in its own light ; so by the light of grace we cannot absolutely comprehend this light of glory , being of a peculiar kind and nature , seen perfectly only by its own light. it doth not appear what we shall be . ( . ) that this is the best notion we can have of this light of glory , that in the first instance of its operation , it perfectly transforms the soul into the image and likeness of christ. this is the progress of our nature unto its rest and blessedness . the principles remaining in it concerning good and evil , with its practical convictions , are not destroyed , but improved by grace ; as its blindness , darkness and enmity to god , are in part taken away . being renewed by grace , what it receives here of spiritual life and light , shall never be destroyed but be perfected in glory . grace renews nature ; glory perfects grace ; and so the whole soul is brought unto its rest in god. we have an image of it in the blind man whom our saviour cured , mark . , , . he was absolutely blind , born so , no doubt . upon the first touch his eyes were opened , and he saw but very obscurely ; he saw men walking like trees . but on the second he saw all things clearly . our minds in themselves are absolutely blind . the first visitation of them by grace , gives them a sight of things spiritual , heavenly and eternal , but it is obscure and unsteady . the sight of glory makes all things clear and evident . ly ; the body as glorified , with its senses , shall have its use and place herein . after we are cloathed again with our flesh , we shall see our redeemer with our eyes . we know not here what power and spirituality there will be in the acts of our glorified bodies . such they will be , as shall bear a part in eternal blessedness . holy stephen , the first martyr , took up somewhat of glory by anticipation before he died . for when he was brought to his tryal before the council , all that sate therein looking stedfastly on him , saw his face as the face of an angel , act. . . he had his transfiguration , according unto his measure , answerable unto that of our blessed saviour in the mount. and by this initial beam of glory , he received such a piercing vivacity and edge on his bodily eyes , that through all those inconceivable distances between the earth and the residence of the blessed , he looked stedfastly into heaven , and saw the glory of god , and jesus standing at the right hand of god , act. . , . who then can declare what will be the power and acting of this sense of sight when perfectly glorified ; or what sweetness and refreshment may be admitted into our souls thereby ? it was a priviledge ( who would not have longed to partake of it ? ) to have seen him with our bodily eyes in the days of his flesh , as did the apostles and other his disciples . howbeit he was not then glorified himself in the manifestation of his glory ; nor they who saw him , in the change or transformation of their nature . how great this privilenge was , himself declares unto those that so saw him , mat. . . verily i say unto you , that many prophets and righteous men have desired to see those things which ye see ; whereunto we shall speak immediately . and if this were so excellent a priviledge , as that we cannot but congratulate them by whom it was enjoyed , how excellent , how glorious will it be , when with these eyes of ours , gloriously purified and strengthned beyond those of stephen , we shall behold christ himself immediately in the fulness of his glory ! he alone perfectly understands the greatness and excellency hereof , who prayed his father that those who believe in him , may be where he is , so to behold his glory . these are some of the grounds of this first difference between our beholding the glory of christ by faith here , and by immediate vision hereafter . hence the one is weak , imperfect , obscure , reflexive ; the other direct , immediate , eaven and constant ; and we may stay a little in the contemplation of these things . this view of the glory of christ which we have now spoken unto , is that which we are breathing and panting after ; that which the lord christ prays that we may arrive unto ; that which the apostle testifies to be our best ; the best thing , or state , which our nature is capable of , that which brings eternal rest and satisfaction unto our souls . here our souls are burthened with innumerable infirmities , and our faith is clogged in its operations by ignorance and darkness . this makes our best estate and highest attainments to be accompanied with groans for deliverance . we which have received the first fruits of the spirit , even we our selves groan withing our selves , waiting for the adoption , even the redemption of the body , rom. . . yea , whilst we are in this tabernacle , we groan earnestly as being burthened , because we are not absent from the body , and present with the lord , cor. . , , . the more we grow in faith , and spiritual light , the more sensible are we of our present burthens , and the more vehemently do we groan for deliverance into the perfect liberty of the sons of god. this is the posture of their minds who have received the first fruits of the spirit , in the most eminent degree . the nearer any one is to heaven , the more earnestly he desires to be there , because christ is there . for the more frequent and steady are our views of him by faith , the more do we long and groan for the removal of all obstructions and interpositions in our so doing . now groaning is a vehement desire mixed with sorrow , for the present want of what is desired . the desire hath sorrow , and that sorrow hath joy and refreshment in it ; like a shower that falls on a man in a garden in the spring ; it wets him , but withall refresheth him with the savor it causeth in the flowers and herbs of the garden , where he is . and this groaning , which when it is constant and habitual , is one of the choicest effects of faith in this life , respects what we would be delivered from , and what we would attain unto . the first is expressed , rom. . . the other in the places now mentioned . and this frame with an intermixture of some sighs from weariness by the troubles , sorrows , pains , sicknesses of this life , is the best we can here attain unto . alas ! we cannot here think of christ , but we are quickly ashamed of , and troubled at our own thoughts : so confused are they , so unsteady , so imperfect . commonly they issue in a groan or a sigh ; oh when shall we come unto him ? when shall we be ever with him ? when shall we see him as he is ? and if at any time he begins to give more than ordinary evidences and intimations of his glory and love unto our souls , we are not able to bear them , so as to give them any abiding residence in our minds . but ordinarily , this trouble and groaning is amongst our best attainments in this world , a trouble which , i pray god , i may never be delivered from , until deliverance do come at once from this state of mortality . yea the good lord encrease this trouble more and more in all that believe . the heart of a believer affected with the glory of christ , is like the needle touched with the loadstone . it can no longer be quiet , no longer be satisfied in a distance from him . it is put into a continual motion towards him . the motion indeed is weak and tremulous . pantings , breathings , sighings , groanings , in prayer , in meditations , in the secret recesses of our minds , are the life of it . however it is continually pressing towards him . but it obtains not its point , it comes not to its center and rest in this world. but now above , all things are clear and serene ; all plain and evident in our beholding the glory of christ ; we shall be ever with him , and see him as he is . this is heaven , this is blessedness , this is eternal rest. the person of christ in all his glory shall be continually before us ; and the eyes of our understandings shall be so gloriously illuminated , as that we shall be able steadily to behold and comprehend that glory . but alas ! here at present our minds recoil , our meditations fail , our hearts are overcome , our thoughts confused , and our eyes turn aside from the lustre of this glory ; nor can we abide in the contemplation of it . but there , an immediate , constant view of it , will bring in everlasting refreshment and joy unto our whole souls . this beholding of the glory of christ given him by his father , is indeed subordinate unto the ultimate vision of the essence of god. what that is we cannot well conceive ; only we know that the pure in heart shall see god. but it hath such an immediate connexion with it , and subordination unto it , as that without it we can never behold the face of god , as the objective blessedness of our souls . for he is and shall be to eternity , the only means of communication between god and the church . and we may take some direction in our looking into and longing after this perfect view of the glory of christ , from the example of the saints under the old testament . the sight which they had of the glory of christ , for they also saw his glory through the obscurity of its revelation , and its being vailed with types and shadows , was weak and imperfect in the most illuminated believers , much inferior unto what we now have by faith , through the gospel . yet such it was , as encouraged them to enquire and search diligently into what was revealed , pet. . , . howbeit their discoveries were but dark and confused , such as men have of things at a great distance , or in a land that is very far off , as the prophet speaks , isa. . . and the continuance of this vail on the revelation of the glory of christ , whilst a vail of ignorance and blindness was upon their hearts and minds , proved the ruin of that church in its apostacy , as the apostle declares , cor. . , , . this double vail ( the covering covered , the vail vailed ) god promised to take away , isa. . . and then shall they turn to the lord , when they shall be able clearly to behold the glory of christ , cor. . . but this caused them who were real believers among them , to desire , long , and pray for the removal of these vails , the departure of those shadows , which made it as night unto them in comparison of what they knew would appear , when the sun of righteousness should arise with healing in his wings . they thought it long ere the day did break , and the shadows flee away , cant. . . chap. . . there was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the apostle speaks , rom. . . a thrusting forth of the head with desire and expectation of the exhibition of the son of god in the flesh , and the accomplishment of all divine promises therein . hence he was called the lord whom they sought and delighted in , mal. . . and great was the spiritual wisdom of believers in those days . they rejoyced and gloried in the ordinances of divine worship which they did enjoy . they looked on them as their chiefest priviledge , and attended unto them with diligence , as an effect of divine wisdom and love , as also because they had a shadow of good things to come . but yet at the same time they longed and desired that the time of reformation were come , wherein they should all be removed ; that so they might behold and enjoy the good things signified by them . and those who did not so , but rested in , and trusted unto their present institutions , were not accepted with god. those who were really illuminated did not so , but lived in constant desires after the revelation of the whole mystery of the wisdom of god in christ , as did the angels themselves , pet. . . ephes. . , . in this frame of heart and suitable actings of their souls , there was more of the power of true faith and love than is found among the most at this day . they saw the promises afar o●● , and were perswaded of them , and imbraced them , heb. . . they reached out the arms of their most intent affections , to embrace the things that were promised . we have an instance of this frame in old simeon , who so soon as he had taken the child jesus in his arms , cryed out , now lord , let me depart , now let me dye , this is that which my soul hath longed for , luk. . , . our present darkness and weakness in beholding the glory of christ , is not like theirs . it is not occasioned by a vail of types and shadows cast on it by the represen●ative institutions of it ; it doth not arise from the want of a clear doctrinal revelation of the person and office of christ ; but as was before declared , it proceedeth from two other causes . first from the nature of faith it self in comparison of vision . it is not able to look directly into this excellent glory , nor fully to comprehend it . secondly , from the way of its proposal , which is not substanti●● of the thing it self , but only of an image of it , as in a glass . but the light , the view of the glory of christ , which we shall have in heaven , is much more above that which we now enjoy by the gospel , than what we do , or may so enjoy , is above what they have attained under their types and shadows . there is a far greater distance between the vision of heaven , and the sight which we have now by faith , than is between the sight which we now have , and what they had under the old testament . heaven doth more excell the gospel-state , than that state doth the law. wherefore , if they did so pray , so long for , so desire the removal of their shadows and vails , that they might see what we now see , that they might so behold the glory of christ , as we may behold it in the light of the gospel ; how much more should we , if we have the same faith with them , the same love ( which neither will nor can be satisfied without perfect fruition ) long and pray for the removal of all weakness , of all darkness and in●erposition , that we may come unto that immediate beholding of his glory , which he so earnestly prayed , that we might be brought unto . to sum up briefly what hath been spoken . there are three things to be considered concerning the glory of christ , three degrees in its manifestation ; the shadow , the perfect image , and the substance it self . those under the law had only the shadow of it , and of the things that belong unto it , they had not the perfect image of them , heb. . . under the gospel we have the perfect image , which they had not ; or a clear compleat revelation and declaration of it presenting it unto us as in a glass : but the enjoyment of these things in their substance is referred for heaven ; we must be where he is , that we may behold his glory . now there is a greater difference and distance between the real substance of any thing , and the most perfect image of it , than there is between the most perfect image , and the lowest shadow of the same thing . if then they longed to be freed from their state of types and shadows , to enjoy the representation of the glory of christ in that image of it , which is given us in the gospel ; much more ought we to breath and pant after our deliverance from beholding it in the image of it , that we may enjoy the substance it self . for whatever can be manifest of christ on this side heaven , it is granted unto us for this end , that we may the more fervently desire to be present with him . and as it was their wisdom and their grace to rejoyce in the light they had , and in those typical administrations of divine worship which shadowed out the glory of christ unto them , yet did always pant after that more excellent light and full discovery of it , which was to be made by the gospel ; so it will be ours also , thankfully to use and improve the revelations which we enjoy of it , and those institutions of worship , wherein our faith is assisted in the view thereof ; yet so as continually to breath after that perfect , that glorifying sight of it , which is reserved for heaven above . and may we not a little examine our selves by these things ? do we esteem this pressing towards the perfect view of the glory of christ to be our duty , and do we abide in the performance of it ? if it be otherwise with any of us , it is a signal evidence that our profession is hypocritical . if christ be in us , he is the hope of glory in us ; and where that hope is , it will be active in desires of the things hoped for . many love the world to well , and have their minds too much filled with the things of it , to entertain desires of speeding through it unto a state wherein they may behold the glory of christ. they are at home , and are unwilling to be absent from the body , tho to be present with the lord. they hope it may be that such a season will come at one time or another , and then it will be the best they can look for when they can be here no more . but they have but a little sight of the glory of christ in this world by faith , if any at all , who so little , so faintly desire to have the immediate sight of it above . i cannot understand how any man can walk with god as he ought , or hath that love for jesus christ which true faith will produce , or doth place his refreshments and joy in spiritual things , in things above , that doth not on all just occasions , so meditate on the glory of christ in heaven as to long for an admittance into the immediate sight of it . our lord jesus christ alone perfectly understood wherein the eternal blessedness of them that believe in him , doth consist . and this is the sum of what he prays for with respect unto that end ; namely , that we may be where he is to behold his glory . and is it not our duty to live in a continual desire of that which he prayed so earnestly that we might attain ? if in our selves , we as yet apprehend but little of the glory , the excellency , the blessedness of it , yet ought we to repose that confidence in the wisdom and love of christ , that it is our best , infinitely better than any thing we can enjoy here below . unto those who are inured unto those contemplations , they are the salt of their lives , whereby every thing is condited and made savory unto them , as we shall shew afterwards . and the want of spiritual diligence herein , is that which hath brought forth a negligent , careless , wordy profession of religion , which countenancing it self with some outward duties , hath lost out of it , the power of faith and love in their principal operations . hereby many deceive their own souls , goods , lands , possessions , relations , trades , with secular interests in them , are the things whose image is drawn on their minds , and whose characters are written on their foreheads , as the titles whereby they may be known . as believers beholding the glory of christ in the blessed glass of the gospel , are changed into the same image and likeness by the spirit of the lord ; so these persons beholding the beauty of the world , and the things that are in it , in the cursed glass of self-love , they are in their minds changed into the same image . hence perplexing fears , vain hopes , empty embraces of perishing things , fruitless desires , earthly , carnal designs , cursed , self-pleasing imaginations , feeding on and being fed by the love of the world and self , do abide and prevail in them . but we have not so learned christ jesus . chap. xiii . the second difference between our beholding the glory of christ by faith in this world , and by sight in heaven . faith is the light wherein we behold the glory of christ in this world. and this in its own nature , as unto this great end , is weak and imperfect , like weak eyes , that cannot behold the sun in its beauty . hence our sight of it differs greatly from what we shall enjoy in glory , as hath been declared . but this is not all ; it is frequently hindred and interrupted in its operations , or it loseth the view of its object by one means or other . as he who sees any thing at a great distance , sees it imperfectly ; and the least interposition or motion takes it quite out of his sight . so is it with our faith in this matter ; whence sometimes we can have little , sometimes no sight at all of the glory of christ by it . and this gives us , as we shall see , another difference between faith and sight . now although the consideration hereof may seem a kind of diversion from our present argument , yet i choose to insist upon it , that i may evidence the reasons whence it is that many have so little experience of the things whereof we have treated , that they find so little of reallity or power in the exercise of this grace , or the performance of this duty . for it will appear in the issue , that the whole defect is in themselves ; the truth it self insisted on , is great and efficacious . . whilst we are in this life , the lord christ is pleased in his sovereign wisdom sometimes to withdraw , and as it were , to hide himself from us . then do our minds fall into clouds and darkness ; faith is at a loss , we cannot behold his glory ; yea , we may seek him , but cannot find him . so job complains as we observed before . behold , i go forward , but he is not there , and backward , but i cannot perceive him : on the left hand where he doth work , but i cannot behold him : he hideth himself on the right hand , that i cannot see him . chap. . , . which way soever i turn my self , whatever are my endeavours , in what way or work of his own , i seek him , i cannot find him , i cannot see him , i cannot behold his glory . so the church also complains ; verily thou art a god that hidest thy self , o god of israel the saviour , isa. . . and the psalmist , how long lord wilt thou hide thy self for ever ? psal. . . this hiding of the face of god , is the hiding of the shining of his glory in the face of christ jesus , and therefore of the glory of christ himself , for it is the glory of christ to be the representative of the glory of god. the spouse in the canticles is often at a loss and herein , bemoans her self that her beloved was withdrawn , that she could neither find him , nor see him , chap. . , . chap. . . men may retain their notions concerning christ , his person , and his glory . these cannot be blotted out of their minds , but by heresie or obdurate stupidity . they may have the same doctrinal knowledge of him with others ; but the sight of his glory doth not consist therein ; they may abide in the outward performance of duties towards him , as formerly ; but yet all this while as unto the especial gracious communications of himself unto their souls , and as unto a chearful refreshing view of his glory , he may withdraw and hide himself from them . as under the same outward dispensations of the word , he doth manifest himself unto some , and not unto others ; ( how is it that thou wilt manifest thy self unto us , and not unto the world ? joh. . . ) whereon they to whom he doth so mani●est himself , do see him to be beautiful , glorious , and lovely ( for unto them that believe , he is precious ) whilst the others see nothing hereof , but wonder at them , by whom he is admired , cant. . . so in the same dispensation of the word , he sometimes hides his face , turns away the light of his countenance , clouds the beams of his glory unto some , whilst others are cherished and warmed with them . two things we must here speak unto . . why doth the lord christ at any time thus hide himself in his glory from the faith of believers that they cannot behold him . . how we may perceive and know that he doth so withdraw himself from us , so that however we may please our selves , we do not indeed behold his glory . as unto the first of these , tho what he doth is supposed an act of sovereign unaccountable wisdom , yet there are many holy ends of it , and consequently reasons for it . i shall mention one only . he doth it to stir us up in an eminent manner unto a diligent search and enquiry after him . woful sloth and negligence are apt to prevail in us , in our meditations on heavenly things . tho our hearts wake ( as the spouse speaks , cant. . . ) in a valuation of christ , his love , and his grace , yet we sleep , as unto the due exercise of faith and love towards him . who is it that can justifie himself herein ? that can say , my heart is pure , i am clean from this sin ? yea it is so far otherwise with many of us , that he is for ever to be admired in his patience , that on the account of our unkindness and woful negligence herein , he hath not only withdrawn himself at seasons , but that he hath not utterly departed from us . now he knows that those with whom he hath been graciously present , who have had views of his glory , altho they have not valued the mercy and priviledge of it , as they ought , yet can they not bear a sense of his absence , and his hiding himself from them . by this therefore will he awake them unto a diligent enquiry after him . upon the discovery of his absence and such a distance of his glory from them as their faith cannot reach unto it , they become like the doves of the valleys all of them mourning every one for his iniquity , and do stir up themselves to seek him early and with diligence , see hos. . . so wherever the spouse intimates this withdrawing of christ from her , she immediately gives an account of her restless diligence and endeavours in her enquiries after him , until she have found him , chap. . , , , , . chap. . , , , , , , . and in these enquiries there is such an exercise of faith and love , tho it may be acting themselves mostly in sighs and groans , as is acceptable and well pleasing to him . we are like him in the parable of the prophet that spake unto ahab , who having one committed unto him to keep , affirms that whilst he was busie here and there , he was gone . christ commits himself unto us , and we ought carefully to keep his presence ; i held him , saith the church , and would not let him go , cant. . . but whilst we are busy here and there , while our minds are over filled with other things , he withdraws himself , we cannot find him . but even this rebuke is a sanctified ordinance for our recovery , and his return unto us . . our second enquiry is , how we may know when christ doth so withdraw himself from us , that we do not , that we cannot behold his glory . i speak herein unto them alone who make the observation of the lively actings of faith and love in and towards jesus christ their chiefest concern in all their retirements , yea in their whole walk before god , concerning these , our enquiry is , how they may know when christ doth in any degree or measure withdraw from them so as that they cannot in a due manner behold his glory ? and the first discovery hereof is by the consequents of such withdrawings . and what are the consequents of it , we can know no otherwise but by the effects of his presence with us , and the manifestation of himself unto us , which as unto some degrees must necessarily cease thereon . now the first of these is the life , vigor and effectual acting of all grace in us . this is an inseparable consequent and effect of a view of his glory . whilst we enjoy it , we live ; nevertheless not we , but christ liveth in us , exciting and acting all his graces in us . this is that which the apostle instructeth us in : while we behold his glory , as in a glass , we are transformed into the same image from glory to glory , cor. . . that is , whilst by faith we contemplate on the glory of christ as revealed in the gospel , all grace will thrive and flourish in us towards a perfect conformity unto him . for whilst we abide in this view and contemplation , our souls will be preserved in holy frames , and in a continual exercise of love and delight , with all other spiritual affections towards him . it is impossible whilst christ is in the eye of our faith as proposed in the gospel , but that we shall labour to be like him and greatly love him . neither is there any way for us to attain unto either of these which are the great concernments of our souls , namely to be like unto christ and to love him , but by a constant view of him and his glory by faith which powerfully and effectually works them in us . all the doctrinal knowledge which we have of him is useless ; all the view we have of his glory is but fancy , imagination or superstition , which are not accompanied with this transforming power . and that which is wrought by it , is the encrease and vigor of all grace ; for therein alone our conformity unto him doth consist . growth in grace , holiness and obedience , is a growing like unto christ , and nothing else is so . i cannot refrain here from a necessary short digression . this transforming efficacy from a spiritual view of christ as proposed in the gospel , being lost as unto an expeperience of it in the minds of men carnal and ignorant of the mystery of believing ( as it is at present by many derided , tho it be the life of religion ) fancy and superstition provided various supplies in the room of it . for they found out crucifixes and images with faintings to represent him in his sufferings and glory . by these things , their carnal affections being excited by their outward senses , they suppose themselves to be affected with him , and to be like unto him . yea , some have proceeded so far , as either by arts diabolical , or by other means , to make an appearance of wounds on their hands , and feet , and sides , therein pretending to be like him ; yea , to be wholly transformed into his image . but that which is produced by an image , is but an image , an imaginary christ will effect nothing in the minds of men , but imaginary grace . thus religion was lost and died . when men could not obtain any experience in their minds of the spiritual mysteries of the gospel , nor be sensible of any spiritual change or advantage by them , they substituted some outward duties and observances in their stead ; as i shall shew ( god willing ) elsewhere more at large . these produced some kind of effects on their minds and affections , but quite of another nature than those which are the real effects of true evangelical grace . this is openly evident in this substitution of images instead of the representation of christ and his glory made in the gospel . however there is a general supposition granted on all hands ; namely , that there must be a view of christ , and his glory , to cause us to love him , and thereby to make us conformable or like unto him . but here lies the difference ; those of the church of rome say that this must be done by the beholding of crucifixes with other images and pictures of him ; and that with our bodily eyes : we say it is , by our beholding his glory by faith , as revealed in the gospel , and no otherwise . and to confess the truth , we have some , who as they reject the use of images , so they despise that spiritual view of the glory of christ which we enquire after . such persons on the first occasion will fall on the other side ; for any thing is better than nothing . but as we have a sure word of prophesie to secure us from these abominations by an express prohibition of such images unto all ends whatever ; so unto our stability in the profession of the truth , and experience of the efficacy of this spiritual view of christ transforming our souls into his own likeness , is absolutely necessary . for if an idolater should plead , as they do all , that in the beholding of the image of christ , or of a crucifix , especially if they are sedulous and constant therein , they find their affections unto him greatly excited , increased , and inflamed ( as they will be , isa. . . ) and that hereon he endeavours to be like unto him , what shall we have to oppose thereunto ? for it is certain that such images are apt to make impressions on the minds of men ; partly from the readiness of the senses and imagination to give them admittance into their thoughts ; and partly from their natural inclinations unto superstition , their aversation from things spiritual and invisible , with an inclination unto things present and visible . hence among them who are satisfied that they ought not to be adored with any religious veneration , yet some are apt upon the sight of them to entertain a thoughtful reverence , as they would do if they were to enter into a pagan temple full of idols ; and others are continually making approaches towards their use and veneration in paintings and altars and such outward postures of worship as are used in the religious service of them . but that they do sensibly affect the minds of men carnal and superstitious , cannot be denyed , and as they suppose , it is a love unto christ himself . however , certain it is in general , and confessed on all hands , that the beholding of christ is the most blessed means of exciting all our graces , spiritualizing all our affections , and transforming our minds into his likeness . and if we have not another , and that a more excellent way of beholding him , than they have who behold him , as they suppose , in images and crucifixes , they would seem to have the advantage of us . for their minds will really be affected with somewhat , ours with nothing at all . and by the pretence thereof , they inveagle the carnal affections of men ignorant of the power of the gospel , to become their proselytes . for having lived , it may be , a long time without any the least experience of a sensible impression on their minds , or a transforming power from the representation of christ in the gospel , upon their very first religious , devout , application unto these images , they find their thoughts exercised , their minds affected , and some present change made upon them . but there was a difference between the person of david , and an image with a bolster of goats hair , though the one were laid in the room and place of the other . and there is so between christ and an image , though the one be put into the place of the other . neither do these things serve unto any other end , but to divert the minds of men from faith and love to christ ; giving them some such satisfactions in the room of them , as that their carnal affections do cleave unto their idols . and indeed it doth belong unto the wisdom of faith , or we stand in need of spiritual light , to discern and judge between the working of natural affections towards spiritual objects , on undue motives , by undue means , with indirect ends , wherein all papal devotion consists , and the spiritual exercise of grace in those affections duely fixed on spiritual objects . but as was said , it is a real experience of the efficacy , that there is in the spiritual beholding of the glory of christ by faith as proposed in the gospel , to strengthen , encrease and excite all grace unto its proper exercise , so changing and transforming the soul gradually into his likeness , which must secure us against all those pretences ; and so i return from this digression . hereby we may understand whether the lord christ doth so withdraw himself , as that we do not , as that we cannot behold his glory by faith in a due manner , which is the thing enquired after . for if we grow weak in our graces , unspiritual in our frames , cold in our affections , or negligent in the exercise of them by holy meditation , it is evident that he is at a great distance from us , so as that we do not behold his glory as we ought . if the weather grow cold , herbs and plants do whither , and the frost begins to bind up the earth , all men grant that the sim is withdrawn , and makes not its wonted approach unto us . and if it be so with our hearts , that they grow cold , frozen , withering , lifeless in and unto spiritual duties , it is certain that the lord christ is in some sence withdrawn , and that we do not behold his glory . we retain notions of truth concerning his person , office and grace ; but faith is not in constant exercise , as to real views of him and his glory . for there is nothing more certain in christian experience than this is , that while we do really by faith behold the glory of christ , as proposed in the gospel , the glory of his person and office as before described , and so abide in holy thoughts and meditations thereof , especially in our private duties and retirements , all grace will live and thrive in us in some measure , especially love unto his person , and therein unto all that belongs unto him . let us but put it to the trial , and we shall infallibly find the promised event . do any of us find decays in grace prevailing in us ; deadness , coldness , lukewarmness , a kind of spiritual stupidity and senseless coming upon us ? do we find an unreadiness unto the exercise of grace in its proper season , and the vigorous actings of it in duties of communion with god ? and would we have our souls recovered from these dangerous diseases ? let us assure our selves there is no better way for our healing and deliverance , yea no other way but this alone , namely the obtaining a fresh view of the glory of christ by faith , and a steady abiding therein . constant contemplation of christ and his glory putting forth its transforming power unto the revival of all grace , is the only relief in this case , as shall further be shewed afterwards . some will say , that this must be effected by fresh supplies and renewed communications of the holy spirit . unless he fall as dew and showers on our dry and barren hearts , unless he causeth our graces to spring , thrive and bring forth fruit , unless he revive and increase faith , love and holiness in our souls , our backs●idings will not be healed , nor our spiritual state be recovered . unto this end is he prayed for , and promised in the scripture , see cant . . . isa. . , . ezek. . . chap. . . hos. . , . and so it is . the immediate efficiency of the revival of our souls , is from and by the holy spirit . but the enquiry is , in what way , or by what means , we may obtain the supplies and communications of him unto this end ? this the apostle declares in the place insisted on ; we beholding the glory of christ in a glass , are changed into the same image from glory to glory , even by the spirit of the lord. it is in the exercise of faith on christ in the way before described , that the holy spirit puts forth his renewing , transforming power in and upon our souls . this therefore is that alone which will retrive christians from their present decays and deadness . some complain greatly of their state and condition ; none so dead , so dull and stupid as they . they know not whether they have any spark of heavenly life left in them ; some make weak and faint endeavours for a recovery , which are like the attempts of a man in a dream wherein he seems to use great endeavours without any success . some put themselves unto multiplied duties . howbeit the generallity of prifessors seem to be in a pining thriftless condition . and the reason of it is , because they will not sincerely and constantly make use of the only remedy and relief ; like a man that will rather chuse to pine away in his sickness , with some useless , transient refreshments , than apply himself unto a known and approved remedy , because it may be the use of it is unsuited unto some of his present occasions . now this is to live in the exercise of faith in christ jesus : this himself assures us of , joh. . , . abide in me , and i in you ; as the branch cannot bear fruit of it self except it abide in the vine , no more can ye except you abide in me , i am the vine , ye are the branches ; he that abideth in me , and i in him , the same bringeth forth much fruit ; for without me ye can do nothing . there is a twofold coming unto christ by believing . the first is that we may have life ; that is , a spring and principle of spiritual life communicated unto us from him , for he is our life , col. . . and because he liveth , we live also , joh. . . yea , it is not so much we that live , as he liveth in us , gal. . , . and unbelief is a not coming unto him , that we may have life , joh. . . but secondly , there is also a coming unto him by believers in the actual exercise of faith , that they may have this life more abundantly , joh. . . that is , such supplies of grace as may keep their souls in a healthy , vigorous acting of all the powers of spiritual life . and as he reproacheth some that they would not come unto him that they might have life , so he may justly reprove us all , that we do not so come unto him in the actual exercise of faith as that we might have this life more abundantly . secondly ; when the lord christ is near us , and we do behold his glory , he will frequently communica●e spiritual refreshment in peace , consolation , and joy unto our souls . we shall not only hereby have our graces excited with respect unto him as their object , but be made sensible of his actings towards us in the communications of himself and his love unto us . when the sun of righteousness ariseth on any soul , or makes any near approach thereunto , it shall find healing under his wings ; his beams of grace shall convey by his spirit , holy spiritual refreshment thereunto . for he is present with us by his spirit , and these are his fruits and effects as he is the comforter , suited unto his office as he is promised unto us . many love to walk in a very careless unwise profession . so long as they can hold out in the performance of outward duties , they are very regardless of the greatest evangelical priviledges ; of those things which are the marrow of divine promises , all real endeavours of a vital communion with christ. such are spiritual peace , refreshing consolations , ineffable joys , and the blessed composure of assurance . without some taste and experience of these things , profession is heartless , lifeless , useless ; and religion it self a dead carcass without an animating soul. the peace which some enjoy , is a meer stupidity . they judge not these things to be real , which are the substance of christs present reward ; and a renunciation whereof would deprive the church of its principal supportments and encouragements in all its sufferings . it is a great evidence of the power of unbelief , when we can satisfie our selves without an experience in our own hearts of the great things in this kind of joy , peace , consolation , assurance , that are promised in the gospel . for how can it be supposed that we do indeed believe the promises of things future , namely , of heaven , immortality and glory , the faith whereof is the foundation of all religion , when we do not believe the promises of the present reward , in these spiritual priviledges , and how shall we be thought to believe them , when we do not endeavour after an experience of the things themselves in our own souls , but are even contented without them ? but herein men deceive themselves . they would very desirously have evangelical joy , peace and assurance to countenance them in their evil frames , and careless walking . and some have attempted to reconcile these things unto the ruin of their souls , but it will not be . without the diligent exercise of the grace of obedience , we shall never enjoy the grace of consolation . but we must speak somewhat of these things afterwards . it is peculiarly , in the view of the glory of christ , in in his approaches unto us , and abiding with us , that we are made partakers of evangelical peace , consolation , joy and assurance . these are a part of the royal train of his graces , of the reward wherewith he is accompanied ; his reward is with him . wherever he is graciously present with any , these things are never wanting in a due measure and degree , unless it be by their own fault , or for their trial . in these things doth he give the church of his loves , cant. . . for if any man ( saith he ) loveth me , i will love him , and manifest my self unto him , joh , . . yea , i and the father will come unto him and make our abode with him , v. . and that so as to sup with him , rev. . . which on his part , can be only by the communication of those spiritual refreshments . the only enquiry is by what way and means we do receive them ? now i say this is in and by our beholding of the glory of christ by faith , pet. . , . let that glory be rightly stated as before laid down ; the glory of his person , his office , his condescention , exaltation , love and grace ; let faith be fixed in a view and contemplation of it , mix it self with it as represented in the glass of the gospel , meditate upon it , embrace it , and virtue will proceed from christ , communicating spiritual , supernatural refreshment and joy unto our souls . yea , in ordinary cases it is impossible that believers should have a real prospect of this glory at any time , but that it will in some measure affect their hearts with a sense of his love , which is the spring of all consolation in them . in the exercise of faith on the discoveries of the glory of christ made unto us in the gospel , no man shall ever totally want such intimations of his love , yea , such effusions of it in his heart , as shall be a living spring of those spiritual refreshments , joh. . . rom. . . when therefore we lose these things as unto a sense of them in our souls , it is evident that the lord christ is withdrawn , and that we do not behold his glory . but i cannot here avoid another short digression . there are those by whom all these things are derided as distempered fancies and imaginations . yea , such things have been spoken and written of them , as contain a virtual renunciation of the gospel , the powers of the world to come and the whole work of the holy ghost as the comforter of the church . and hereby all real entercourse between the person of christ , and the souls of them that do believe , is utterly overthrown ; reducing all religion to an outward shew and a pageantry , ●itter for a stage , than that temple of god which is in the minds of men . according unto the sentiments of these prophane scoffers , there is no such thing as the shedding abroad of the love of god in our hearts by the holy ghost ; nor as the witnessing of the spirit of god with our spirits , that we are the children of god ; from which these spiritual joys and refreshments are inseparable , as their necessary effects . no such thing , as the lifting up of the light of gods countenance upon us , which will put gladness into our hearts ; that gladness which comprizeth all the things mentioned ; no such thing as rejoycing upon believing with joy unspeakable and full of glory ; no such thing as christs shewing and manifesting himself unto us , supping with us , and giving us of his loves ; that the divine promises of a f●ast of fat things , and wine well refined in gospel-mercies , are empty and insignificant words ; that all those ravishing joys and exultations of spirit that multitudes of faithful martyrs of old , and in later ages have enjoyed by a view of the glory of god in christ and a sense of his love , whereunto they gave testimony unto their last moments in the midst of their torments , were but fancies and imaginations . but it is the height of impudence in these profane scoffers , that they proclaim their own ignorance of those things which are the real powers of our religion . others there are , who will not deny the truth of these things . they dare not rise up in contradiction unto those express testimonies of the scripture , wherewith they are confirmed . and they do suppose that some are partakers of them , at least they were so formerly ; but as for their parts , they have no experience of them , nor do judge it their duty to endeavour after it . they can make a shift to live on hopes of heaven and future glory : as unto what is present they desire no more , but to be found in the performance of some duties in answer unto their convictions , which gives them that sorry peace which they do enjoy . so do many countenance themselves in their spiritual sloth and unbelief , keeping themselves at liberty to seek for refreshment and satisfaction in other things , whilst those of the gospel are despised . and these things are inconsistent . while men look for their chief refreshment and satisfaction in temporal things , it is impossible they should seek after those that are spiritual in a due manner . and it must be confessed , that when we have a due regard unto spiritual , evangelical consolations and joys , it will abate and take off our affections unto , and satisfaction in present enjoyments , phil. , . but there is no more sacred truth than this ; that where christ is present with believers , where he is not withdrawn for a season from them , where they live in the view of his glory by faith as it is proposed unto them in the gospel , he will give unto them at his own seasons such intimations of his love , such supplies of his spirit , such holy joys and rejoycings , such repose of soul in assurance , as shall refresh their souls , fill them with joy , satisfie them with spiritual delight , and quicken them unto all acts of holy communion with himself . let no such dishonour be reflected on the gospel , that whereas the faith of it , and obedience unto it , are usually accompanied with outward troubles , afflictions , persecution and reproaches , as we are foretold they should be ; that it doth not by its inward consolations and divine refreshments , outballance all those evils which we may undergo upon the account of it . so to suppose , is expresly contrary to the promise of christ himself who hath assured that even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even now in this life , in this world , distinct from eternal life ; in the world to come , we shall receive an hundred-fold recompence for all that , we can lose or suf●er for his his sake , mat. . . as also unto the experience of them who in all ages have taken joyfully the spoiling of their goods , as knowing in themselves ( by the experience which they have of its first fruits ) that they have in heaven a better and more abiding substance , heb. . , . if we come short in a participation of these things , if we are strangers unto them , the blame is to be laid on our selves alone , as it shall be immediately declared . now the design of the lord christ in thus withdrawing himself from us , and hiding his glory from our view , being the exercise of our graces , and to stir us up unto diligence in our enquiries after him , here lieth our guidance and direction in this case . do we find our selves lifeless in the spiritual duties of religion ? are we strangers unto the heavenly visits of consolation and joys , those visitations of god whereby he preserves our souls ? do we seldom enjoy a sense of the shedding abroad of his love in our hearts by the holy ghost ? we have no way of recovery but this alone . to this strong tower must we turn our selves as prisoners of hope ; unto christ must we look that we may be saved . it is a steady view or contemplation of his glory by faith alone , that will bring in all these things in a lively experience in our hearts and souls . again ; in the second place , it is from our selves principally , if we lose the views of the glory of christ , and the exercise of faith be obstructed therein . all our spiritual disadvantages do arise from our selves . it is the remainder of lusts and corruptions in us , either indulged by sloth and negligence , or excited and inflamed by satans temptations , that do obstruct us in this duty . whilst they are in any disorder or disturbance , it is in vain for us to expect any clear view of this glory . that view of the glory of christ , whereof we treat , consists in two things ; namely , its especial nature , and its necessary adjunct or effect . the first is , a spiritual perception or understanding of it as revealed in the scriptures . for the revelation of the glory of his person , office and grace , is the principal subject of them , and the principal object of our faith. and the other consists in multiplied thoughts about him , with actings of faith in love , trust , delight , and longing after the the full enjoyment of him , pet. . . if we satisfie our selves in meer notions and speculations about the glory of christ as doctrinally revealed unto us , we shall find no transforming power or efficacy communicated unto us thereby . but when under the conduct of that spiritual light our affections do cleave unto him with full purpose of heart , our minds are filled with thoughts of him , and delight in him , and faith is kept up unto its constant exercise in trust and affiance on him , virtue will proceed from him to purifie our hearts , increase our holiness , strengthen our graces , and to fill us sometimes with joy unspeakable and full of glory . this is the just temperature of a state of spiritual health ; namely , when our light of the knowledge of the glory of god in christ , doth answer the means of it which we enjoy ; and when our affections unto christ do hold proportion unto that light ; and this according unto the various degrees of it ; for some have more , and some have less . where light leaves the affections behind , it ends in formality or atheism : and where affections outrun light they sink in the bog of superstition , doting on images and pictures or the 〈◊〉 . but where things go not into these excesses , it is better that our affections exceed our light on the defect of our understandings , than that our light exceed our affections from the corruption of our wills . in both these is the exercise of faith frequently interrupted and obstructed by the remainder of corruption in us , especially if not kept constantly under the discipline of mortification , but some way indulged unto . for , . the steam of their disorder will cloud and darken the understanding , that it shall not be able clearly to discern any spiritual object , least of all the greatest of them . there is nothing more acknowledged even in things natural and moral than that the disorder of the passions and affections will blind , darken , and deceive the mind in its operations . and it is much more so in things spiritual , wherein that disorder is an immediate rebellion against its proper conducting light ; that is , against the light and rule of grace . there are three sorts of them unto whom the gospel is preached , in whom there are various obstructions of this view . . there is in obstinate unbelievers a darkness that is an effect of the power of satan on their minds , in blinding of them , which makes it impossible for them to behold any thing of the glory of christ. so the apostle declares it , if our gospel be hid , it is hid unto them that are lost , in whom the god of this world hath blinded the minds of them that believe not , lest the light of the glorious gospel of christ , who is the image of god , should shine unto them , cor. . , . of these we do not speak . . there is in all men , a corrupt , natural darkness ; or such a depravation of their minds by nature , as that they cannot discern this glory of christ in a due manner . hence the light shineth in darkness and the darkness comprehendeth it not , john. . . for the natural man receiveth not the things of the spirit of god , for they are foolishness unto him , neither can he know them , because they are spiritually discerned , cor. . . hence it is that although christ be preached among us continually , yet there are very few who discern any glory or beauty in him , for which he should be desired , as the prophet complains , isa. . , . but i speak not of this natural darkness in general . but even these persons have their minds filled with prejudices against the gospel and darkned as unto the glory of christ according as corrupt lusts and affections are prevalent in ●hem , see joh. . . chap. . . hence is the difference that is among the common hearers of the word . for although no man can do any thing of himself for the receiving of christ , and the beholding of his glory , without the especial aid of the grace of god , mat. . . john. . , ; yet some may make more opposition unto believing , and lay more hindrances in their own way , than others ; which is done by their lusts and 〈◊〉 . . there are those in whom both these evils are cured by faith , wherein the eyes of our understandings are enlightened to perceive and discern spiritual things , ephes. . , , . but this cure is wrought in this life but in part , cor. . . and in this cure by a supply of a principle of saving light unto our minds , there are many degrees . for some have a clearer light than others , and thereby a more clear discerning of the mystery of the wisdom of god , and of the glory of christ therein . but whatever be our attainments herein , that which obstructs this light , that hinders it from shining in a due manner , that obstructs and hinders faith in its view of the glory of christ. and this is done by the remainders of corrupted nature in us , when they act in any prevalent degree . for they darken the mind and weaken it in its spiritual operations . that is , where any corrupt and inordinate affections , as love of the world , cares about it , inclinations unto sensuality , or the like spiritual disorders do prevail , faith is weakened in its spiritual acts , especially in discerning and beholding the glory of christ. for the mind is rendered unsteady in its enquiries after it , being continually distracted and diverted with vain thoughts and imaginations . persons under the power of such distempers may have the same doctrinal knowledge of the person of christ his office and his grace with other men , and the same evidence of its truth fixed on their minds ; but when they endeavour a real intuition into the things themselves , all things are dark and confused unto them from the uncertainty and instability of their own minds . this is the sum of what i do design . we have by faith a view of the glory of christ. this view is weak and unsteady from the nature of faith it self , and the way of its proposal unto us as in a glass , in comparison of what by sight we shall attain unto . but moreover , where corrupt lusts or inordinate affections are indulged unto , where they are not continually mortified , where any one sin hath a perplexing prevalency in the mind , faith will be so far weakened thereby , as that it can neither see nor meditate upon this glory of christ in a due manner . this is the reason why the most are so weak and unstable in the performance of this duty , yea are almost utterly unacquainted with it . the light of faith in the minds of men being impaired , clouded , darkned by the prevalency of unmortified lusts ; it cannot make such discoveries of this glory , as otherwise it would do . and this makes the preaching of christ unto many so unprofitable as it is . secondly ; in the view of the glory of christ which we have by faith , it will fill the mind with thoughts and meditations about him , whereon the affections will cleave unto him with delight . this , as was said , is inseparable from a spiritual view of his glory in its due exercise . every one that hath it , must and will have many thoughts , concerning , and great affections to him . see the description of these things , phil. . , . it is not possible , i say , that we should behold the glory of his person , office and grace , with a due conviction of our concernment and interest therein , but that our minds will be greatly affected with it , and be filled with contemplations about it . where it is not so with any , it is to be feared that they have not heard his voice at any time , nor seen his shape , whatever they profess . a spiritual sight of christ will assuredly produce love unto him , and if any man love him not , he never saw him , he knows him not at all . and that is no love , which doth not beget in us many thoughts of the object beloved . he therefore who is partaker of this grace , will think much of what christ is in himself , of what he hath done for us , of his love and condescention , of the manifestation of all the glorious excellencies of the divine nature in him , exerted in a way of infinite wisdom and goodness for the salvation of the church . thoughts and meditations of these things will abound in us , if we are not wanting unto the due exercise of faith : and intense inflamed affections unto him , will ensue thereon , at least they will be active unto our own refreshing experience . and where these things are not in reality ( though in some they may be only in a mean and low degree ) men do but deceive their own souls in hopes of any benefit by christ or the gospel . this therefore is the present case . where there are prevailing sinful distempers or inordinate affections in the mind , such as those before mentioned , as self love , love of the world , cares and fears about it , with an excessive valuation of relations and enjoyments ; they will so far cumber and perplex it with a multitude of thoughts about their own objects , as shall leave no place for sedate meditations on christ and his glory . and where the thoughts are engaged , the affections which partly excite them , and partly are led by them , will be fixed also , col. . , . this is that which in the most , greatly promoteth that imperfection , which is in our view of the glory of christ , by faith in this life . according to the proportion and degree of the prevalency of affections , corrupt , earthly , selfish or sensual , filling the heads and hearts of men with a multitude of thoughts about what they are fixed on , or inclined unto ; so is faith obstructed and weakened in this work and duty . wherefore , whereas there is a remainder of these lusts , as to the seeds of them in us all , tho more mortified in some than in others ; yet having the same effects in the minds of all , according to the degree of their remainder ; thence it is as from an efficacious cause of it , that our view of the glory of christ by faith , is in many so weak , imperfect and unsteady . thirdly , we have interruption given unto the work of faith herein , by the temptations of satan . his original great design , wherever the gospel is preached , is to blind the eyes of men , that the light of the glorious gospel of christ , who is the image of god , should not shine into them , or irradiate their minds , cor. . . and herein he prevails unto astonishment . let the light of the gospel in the preaching of the word be never so glorious ; yet by various means and artifices , he blinds the minds of the most , that they shall not behold any thing of the glory of christ therein . by this means he continues his rule in the children of disobedience . with respect unto the elect , god overpowers him herein . he shines into their hearts to give them the knowledge of his glory in the face of christ jesus , vers . . yet will not satan so give over . he will endeavour by all ways and means to trouble , discompose , and darken the mind even of them that believe , so as that they shall not be able to retain clear and distinct views of this glory . and this he doth two ways . . with some he imploys all his engines , useth all his methods of serpentine subtilty , and casts in his fiery darts , so to d●squiet , discompose and deject them , as that they can retain no comfortable views of christ or his glory . hence arise fears , doubts , disputes , uncertainties , with various disconsolations . hereon they cannot apprehend the love of christ , nor be sensible of any interest they have therein , or any refreshing perswasions that they are accepted with him . if such things sometimes shine and beam into their minds , yet they quickly vanish and disappear . fears that they are rejected and cast off by him , that he will not receive them here nor hereafter , do come in their place ; hence are they filled with anxieties and despondencies , under which it is impossible they should have any clear view of his glory . i know that ignorance , atheism and obstinate security in sensual sins , do combine to despise all these things . but it is no new thing in the world , that men outwardly professing christian religion , when they find gain in that god●iness , should speak evil of the things which they know not , and corrupt themselves in what they know naturally , as bruit beasts . . with others he deals after another manner . by various means he seduceth them into a careless security wherein they promise peace unto themselves without any diligent search into these things . hereon they live in a general presumption that they shall be saved by christ , although they know not how . this makes the apostle so earnest in pressing the dury of self-examination on all christians , cor. . . examine your selves whether you be in the faith : prove your own selves : know you not your own selves that christ is in you , except you be reprobates ? the rule of self-judging prescribed by him , is whether christ be in us or no ; and in us he cannot be , unless he be received by that faith wherewith we behold his glory . for by faith we receive him , and by faith he dwelleth in our hearts . joh. . . eph. . . this is the principal way of his prevailing in the world. multitudes by his seduction live in great security under the utmost neglect of these things . security is granted to be an evil destructive of the souls of men ; but then it is supposed to consist only in impenitency for great and open sins ; but to be neglective of endeavouring an experience of the power and grace of the gospel in our own souls , under a profession of religion , is no less destructive and pernicious , than impeni●ency in any course of sin . these and the like obstructions unto faith in its operations being added unto its own imperfections , are another cause whence our view of the glory of christ in this world is weak and unsteady ; so that for the most part it doth but transiently affect our minds , and not so fully transform them into his likeness , as otherwise it would . it is now time to consider , that sight which we shall have of the glory of christ in heaven , in comparison of that which we have herebelow . now this is equal , stable , always the same without interruption or diversion . and this is evident , both in the causes or means of it , as also in our perfect deliverance from every thing that might be an hindrance in it , or an obstrunction unto it . . we may consider the state of our minds in glory . the faculties of our souls shall then be made perfect , heb. . the spirits of just men made perfect . ( . ) freed from all the clogs of the flesh , and all its influence upon them , and restraint of their powers in their operations . ( . ) perfectly purified from all principles of instability and variety ; of all inclinations unto things sensual and carnal , and all contrivances of self-preservation or advancement , being wholly transformed into the image of god , in spirituality and holiness . and to take in the state of our bodies after the resurrection ; even they also in all their powers and senses , shall be made entirely subservient unto the most spiritual actings of our minds in their highest elevation by the light of glory . hereby shall we be enabled and sitted eternally to abide in the contemplation of the glory of christ , with joy and satisfaction . the understanding shall be always perfected with the vision of god , and the affections cleave infeparably to him ; which is blessedness . the very essential faculties of our souls in that way and manner of working , which by their union with our bodies they are confined unto , are not able to comprehend and abide constantly in the contemplation of this glory . so that , though our sight of it here be dim and imperfect , and the proposal of it obscure ; yet from the weakness of our minds , we are forced sometimes to turn aside from what we do discern , as we do our bodily eyes from the beams of the sun , when it shines in its brightness . but in this perfect state they are able to behold and delight in this glory constantly , with eternal satisfaction . bvt as for me ( saith david ) i will behold thy face in righteousness ; i shall be satisfied when i awake , with thy likeness , psal. . . it is christ alone , who is the likeness and image of god. when we awake in the other world , with our minds purified and rectified , the beholding of him shall be always satisfying unto us . there will be the● no satiety , no weariness , no indispositions ; but the mind being made perfect in all its faculties , powers and operations , with respect unto its utmost end , which is the enjoyment of god , is satisfied in the beholding of him for evermore . and where there is perfect satisfaction without satiety , there is blessedness for ever . so the holy spirit affirms of the four living creatures in the revelation ; they rest not day nor night , saying , holy , holy , holy lord god almighty , chap. . . they are continually exercised in the admiration and praises of god in christ , without weariness or interruption . herein shall we be made like unto angels . . as our minds in their essential powers and faculties shall be enabled to comprehend and acquiesce in this glory of christ , so the means or instrument of the beholding of it , is much more excellent than faith , and in its kind absolutely perfect , as hath in part been before declared . this is vision or sight . here we walk by faith , there by sight . and this sight is not an external aid , like a glass helping the weakness of the visive faculty to see things afar off ; but it is an internal power , or an act of the internal power of our minds , wherewith they are endowed in a glorified state . hereby we shall be able to see him face to face , to see him as he is , in a direct comprehension of his glory ; for this sight or visive power shall be given us for this 〈…〉 do . hereunto the whole glory of christ is clear , perspicuous and evident , which will give us eternal acquiescency therein . hence shall our sight of the glory of christ be invariable , and always the same . . the lord christ will never in any one instance , on any occasion , so much as one moment withdraw himself from us , or eclipse the proposal and manifestation of himself unto our sight . this he doth sometimes in this life , and it is needful for us that so he should do . we shall be ever with the lord , thes. . . without end , without interruption . this is the center of good and evil , as to the future different states of men. they shall be for ●ver . eternity makes them absolutely good on the one hand , and absolutely evil on the other . to be in hell under the wrath of god , is in it self the greatest penal evil : but to be there for ever , without the intermission of misery , or determination of time , is that which renders it the greatest evil unto them who shall be in that condition . so is eternity the life of future blessedness . we shall be ever with the lord , without limitation of time , without interruption of enjoyment . there are no vicissitudes in the heavenly state , the new hierusalem hath no temple in it , for the lord god almighty , and the lamb are the temple thereof , revel . . . there is no need of instituted means of worship , nor of ordinances of divine service . for we shall need neither encrease of grace , nor excitations unto its exercise . the constant , immediate , uninterrupted enjoyment of god and the lamb , supplieth all . and it hath no need of the sun , nor of the moon to shine in it ; for the glory of god doth enlighten it , and the lamb is the light thereof . the light of the sun is excellent ; howbeit , it hath its seasons , after it hath shone in its brightest lustre , it gives place to the night and darkness . so is the light of the moon of great use in the night ; but it hath its seasons also . such is the light we have of the glory of god and the lamb in this world. sometimes it is as the light of the sun , which under the gospel is seven fold , as the light of seven days in one , in comparison of the law , isa. . . sometimes as the light of the moon , which giveth relief in the night of temptations and trials . but it is not constant ; we are under a vicissitude of light and darkness , views of christ , and a loss of him . but in heaven the perpetual presence of christ with his saints , makes it always one noon of light and glory . . this vision is not in the least liable unto any weaknings from internal defects , nor any assaults from temptations , as is the sight of faith in this life . no doubts or féars , no disturbing darts or injections shall there have any place . there shall no habit , no quality , no inclination or disposition remain in our souls , but what shall eternally lead us unto the contemplation of the glory of christ , with delight and complacencey . nor will there be any defect in the gracious powers of our souls , as unto a perpetual exercise of them ; and as unto all other opposing enemies , we shall be in a perpetual triumph over them , cor. . , , . the mouth of iniquity shall be stopped for ever , and the voice of the self avenger shall be heard no more . wherefore the vision which we shall have in heaven of the glory of christ , is serene ; always the same , always new and indeficient , wherein nothing can disturb the mind in the most perfect operations of a blessed life . and when all the faculties of the soul can without any internal weakness or external hindrances exercise their most perfect operations on the most perfect object ; therein lies all the blessedness which our nature is capable of . wherefore , whenever in this life we attain any comfortable refreshing view of the glory of christ , by the exercise of faith on the revelation of it , with a sense of our interest therein , we cannot but long after , and desire to come unto this more perfect abiding , invariable aspect of it . chap. xiv . other differences between our beholding the glory of christ by faith in this world , and by sight in heaven . among the many other differences which might be insisted on ( altho the greatest of them are unto us at present absolutely incomprehensible , and so not to be enquired into ) i shall name two only , and so put a close to this discourse . . in the view which we have here of the glory of christ by faith , we gather things as it were one by one , in several parts and parcels out of the scripture , and comparing them together in our minds , they become the object of our present sight , which is our spiritual comprehension of the things themselves . we have no proposal of the glory of christ unto us by vision or illustrious appearance of his person , as isaiah had of old , chap. . , , , . or as john had in the revelation , chap. . vers . , , , . we need it not , it would be of no advantage unto us . for as unto the assurance of our faith , we have a word of prophesie more useful unto us , than a voice from heaven , pet. . , , . and of those who received such visions , tho of eminent use unto the church ; yet as unto themselves , one of them cryed out , wo is me , i am undone ; and the other fell as dead at his feet . we are not able in this life to bear such glorious representations of him , unto our edification . and as we have no such external proposals of his glory unto us in visions , so neither have we any new revelations of him , by immediate inspiration . we can see nothing of it , know nothing of it , but what is proposed unto us in the scripture , and that as it is proposed . nor doth the scripture it self in any one place , make an entire proposal of the glory of christ , with all that belongs unto it ; nor is it capable of so doing ; nor can there be any such representation of it , unto our capacity on this side heaven . if all the light of the heavenly luminaries had been contracted into one , it would have been destructive , not useful to our sight ; but being by divine wisdom distributed into sun , moon and stars , each giving out his own proportion , it is suited to declare the glory of god , and to enlighten the world : so if the whole revelation of the glory of christ , and all that belongs unto it , had been committed into one series and contexture of words , it would have overwhelmed our minds , rather than enlightned us . wherefore god hath distributed the light of it through the whole firmament of the books of the old and new testament , whence it communicates it self , by various parts and degrees unto the proper use of the church . in one place we have a description of his person , and the glory of it ; sometimes in words plain and proper , and sometimes in great variety of allegories , conveying an heavenly sense of things unto the minds of them that do believe ; in others of his love and condescention in his office , and his glory therein . his humiliation , exaltation and power , are in like manner in sundry places represented unto us . and as one star differeth from another in glory ; so it was one way , whereby god represented the glory of christ , in types and shadows under the old testament , and another wherein it is declared in the new. illustrious testimonies upon all these things are planted up and down in the scripture , which we may collect as choice flowers in the paradise of god , for the so the spouse in the canticles considered every part of the person and grace of christ distinctly by it self , and from them all , concludes that he is altogether lovely , chap. . , , , , , , . so ought we to do in our study of the scripture , to find out the revelation of the glory of christ , which is made therein , as did the prophets of old , as unto what they themselves received by immediate inspiration . they searched diligently what the spirit of christ which was in them did signifie , when it testified before hand the sufferings of christ , and the glory which should ensue , pet. . , . but this seeing of christ by parts in the revelation of him , is one cause why we see him here but in part . some suppose that by chopping and painting , and gilding , they can make an image of christ that shall perfectly represent him to their sences and carnal affections from head to foot , but they feed on ashes , and have a lie in their right hand , jesus christ is evidently crucified before our eyes in the scripture , gal. . . so also is he evidently exalted , and glorified therein . and it is the wisdom of faith to gather into one , these parcelled descriptions that are given of him , that they may be the object of its view and contemplation . in the vision which we shall have above , the whole glory of christ will be at once and always represented unto us ; and we shall be enabled in one act of the light of glory to comprehend it . here indeed we are at a loss ; our minds and understandings fail us in their contemplations . it will not yet enter into our hearts to conceive what is the beauty , what is the glory of this compleat representation of christ unto us . to have at once all the glory of what he is , what he was in his outward state and condition , what he did and suffered , what he is exalted unto , his love and condescention , his mystical union with the church , and the communication of himself unto it , with the recapitulation of all things in him and the glory of god , even the father , in his wisdom , righteousness , grace , love , goodness , power , shining forth eternally in him , in what he is , hath done , and doth , all presented unto us in one view , all comprehended by us at once , is that which at present we cannot conceive . we can long for it , pant after it , and have some foretasts of it ; namely of that state and season , wherein our whole souls in all their powers and faculties , shall constantly , inseparably , eternally cleave by love unto whole christ in the fight of the glory of his person and grace , until they are watered , dissolved and inebriated in the waters of life , and the rivers of pleasure that are above for evermore . so must we speak of the things which we admire , which we adore , which we love , which we long for , which we have some foretasts of in sweetness inessable , which yet we cannot comprehend . these are some few of those things whence ariseth the difference between that view which we have here of the glory of christ , and that which is reserved for heaven ; namely , such as are taken from the difference between the means or instruments of the one and the other , faith and sight . in the last place , the great difference between them , consists in , and is manifested by their effects . hereof i shall give some few instances , and close this discourse . . the vision which we shall have of the glory of christ in heaven , and of the glory of the immense god in him , is perfectly and absolutely transforming . it doth change us wholly into the image of christ. when we shall see him , we shall be as he is , we shall be like him , because we shall see him , joh. . . but although the closing , perfecting act of this transformation be an act of sight , or the sight of glory ; yet there are many things towards it , or degrees in it , which we may here take notice of in our way . . the soul upon its departure from the body , is immediately freed from all the weakness , disability , darkness , uncertainties and fears , which were impressed on it from the flesh ; wherewith it was in the strictest union . the image of the first adam as fallen , is then abolished . yea , it is not only freed from all irregular sinful distempers cleaving to our nature as corrupted , but from all those sinless grievances and infirmities which belong unto the original constitution of it . this necessarily ensues on the dissolution of the person in order unto a blessed state. the first entrance by mortality into immortallity , is a step towards glory . the ease which a blessed soul finds in a deliverance from this encumbrance , is a door of entrance into eternal rest. such a change is made in that , which in it self is the center of all evil , namely death , that it is made a means of freeing us from all the remainders of what is evil . for this doth not follow absolutely on the nature of the thing it self . a meer dissolution of our natures can bring no advantage with it , especially as it is a part of the curse . but it is from the sanctification of it by the death of christ. hereby that which was gods ordinance for the infliction of judgment , becomes an effectual means for the communication of mercy , cor. . . chap. . . it is by vertue of the death of christ alone , that the souls of believers are freed by death from all impressions of sin , infirmity and evils , which they have had from the flesh , which were their burden , under which they groaned all their days . no man knows in any measure the excellency of this priviledge , and the dawnings of glory which are in it , who hath not been wearied , and even worn out , through long conflicting with the body of death . the soul hereon being freed from all annoyances , all impressions from the flesh , is expedite and enlarged unto the exercise of all its gracious faculties , as we shall see immediately . with wicked men it is not so . death unto them is a curse ; and the curse is the means of the conveyance of all evil , and not deliverance from any . wherein they have been warmed and refreshed by the influences or the flesh , they shall be deprived of it . but their souls in their separate state , are perpetually harrased with the disquieting passions which have been impressed on their minds by their corrupt fleshly lusts. in vain do such persons look for relief by death . if there be any thing remaining of present good and usefulness to them , they shall be deprived of it . and their freedom for a season from bodily pains , will no way lie in the ballance against that confluence of evils which death will let in upon them . . the spirits of just men being freed by death from the clog of the flesh , not yet refined ; all the faculties of their souls , and all the graces in them , as faith , love and delight , are immediately set at liberty , enabled constantly to exercise themselves on god in christ. the end for which they were created , for which our nature was endowed with them , was , that we might adhere unto god by them , and come unto the enjoyment of him . being now freed wholly from all that impotency , perversness , and disability unto this end , with all the effects of them , which came upon them by the fall ; they are carried with a full stream towards god , cleaving unto him with the most intense embraces . and all their actings towards god , shall be natural , with facility , joy , delight and complacency . we know not yet the excellency of the operations of our souls in divine things , when disburdened of their present weight of their flesh. and this is a second step towards the consummation of glory . for , in the resurrection of the body , upon its full redemption , it shall be so purified , sanctified , glorified , as to give no obstrnction unto the soul in its operations , but be a blessed organ for its highest and most spiritual actings . the body shall never more be a trouble , a burthen unto the soul , but an assistant in its operations , and participant of its blessedness . our eyes were made to see our redeemer , and our other sences to receive impressions from him , according unto their capacity . as the bodies of wicked men shall be restored unto them to encrease and compleat their misery in their sufferings ; so shall the bodies of the just be restored unto them , to heighten and consummate their blessedness . . these things are preparatory unto glory . the compleat communication of it , is by the infusion of a new heavenly light into the mind , enabling us to see the lord christ as he is . the soul shall not be brought into the immediate presence of christ without a new power to behold him , and the immediate representation of his glory . faith now doth cease as unto the manner of its operation in this life , whilst we are absent from christ. this light of glory succeeds into its room , fitted for that state and all the ends of it , as faith is for that which is present . and , . in the first operation of this light of glory , believers shall so behold the glory of christ , and the glory of god in him , as that therewith , and thereby they shall be immediately and universally changed into his likeness . they shall be as he is , when they shall see him as he is . there is no growth in glory , as unto parts , there may be as unto degrees . additions may be outwardly made unto what is at first received , as by the resurrection of the body ; but the internal light of glory , and its transforming efficacy is capable of no degrees , though new revelations may be made unto it , unto eternity . for the infinite fountain of life , and light , and goodness , can never be fathomed , much less exhausted . and what god spake on the entrance of sin , by the way of contempt and aproach . behold the man is become like one of us , upbraiding him with what he had foolishly designed ; on the accomplishment of the work of his gace , he says in love and infinite goodness , man is become like one of us , in the perfect restoration of our image in him . this is the first effect of the light of glory . faith also in beholding the glory of christ in this life , is accompanied with a transforming efficacy , as the apostle expresly declares , cor. . . it is the principle from whence , and the instrumental cause whereby all spiritual change is wrought in us in this life ; but the work of it is imperfect ; first because it is gradual , and then because it is partial . . as unto the manner of its operation , it is gradual , and doth not at once transform us into the image of christ. yea , the degrees of its progress therein , are unto us for the most part imperceptible . it requires much spiritual wisdom and observation to obtain an experience of them in our own souls . the inward man is renewed day by day , whilst we behold these invisible things , cor. . , , . but how ? even as the outward man decays by age , which is by insensible degrees and alterations . such is the transformation which we have by faith in its present view of the glory of christ. and according to our experience of its efficacy herein , is our evidence of its truth and realty in the beholding of him . no man can have the least ground of assurance that he hath seen christ and his glory by faith , without some effects of it in changing him into his likeness . for as on the touch of his garment by the woman in the gospel , vertue went out from him to heal her infirmity : so upon this view of faith , an influence of transforming power will proceed from christ unto the soul. . as unto the event it is but partial . it doth not bring this work unto perfection . the change wrought by it , is indeed great and glorious ; or as the apostle speaks , it is from glory to glory , in a progress of glorious grace : but absolute perfection is reserved for vision . as unto divine worship , perfection was not by the law. it did many things preparatory unto the revelation of the will of god concerning it ; but it made nothing perfect : so absolute perfection in holiness , and the restoration of the image of god , is not by the gospel , is not by faith ; however it gives us many preparatory degrees unto it , as the apostle fully declares , phil. . , , , , . secondly , vision is beatifical , as it is commonly called , and that not amiss . it gives perfect rest and blessedness unto them in whom it is . this may be a little opened in the ensuing observations . . there are continual operations of god in christ , in the souls of them that are glorified , and communications from him unto them . for all creatures must eternally live even in heaven , in dependance on him who is the eternal fountain of being , life , goodness and blessedness unto all . as we cannot subsist one moment in our beings , lives , souls , bodies , the inward or outward man , without the continual actings of divine power in us , and towards us ; so in the glorified state our all shall depend eternally on divine power and goodness , communicating themselves unto us , for all the ends of our blessed subsistance in heaven . . what is the way and manner of these communications , we cannot comprehend . we cannot indeed fully understand the nature and way of his spiritual communications unto us in this life . we know these things by their signs , their outward means , and principally by the effects they produce in the real change of our natures . but in themselves we see but little of them . the wind bloweth where it listeth , and we hear the sound thereof , but we know not whence it cometh , and whither it goeth ; so is every one that is born of the spirit . joh. . . all gods real operations in heaven and earth are incomprehensible , as being acts of infinite power and we cannot search 〈…〉 . all communications from the divine being and infinite fulness in heaven unto glorified saints , are in , and through christ jesus , who shall for ever be the medium of communication between god and the church , even in glory . all things being gathered into one head in him , even things in heaven , and things in earth ; that head being in immediate dependence on god , this order shall never be dissolved , ephes. . , . cor. . . and on these communications from god through christ depends entirely our continuance in a state of blessedness and glory . we shall no more be self-subsistent in glory , than we are in nature or grace . . the way on our part whereby we shall receive these communications from god by christ , which are the eternal springs of life , peace , joy and blessedness , is this vision , the sight whereof we speak . for as it is expresly assigned thereunto in the scripture ; so whereas it contains the perfect operation of our minds and souls in a perfect state , on the most perfect object , it is the only means of our blessedness . and this is the true cause whence there neither is , nor can be any satiety or weariness in heaven , in the eternal contemplation of the same glory . for not only the object of our sight is absolutely infinite , which can never be searched into the bottom ; yea , is perpetually new unto a finite understanding ; so our subjective blessedness consisting in continual fresh communications from the infinite fulness of the divine nature , derived unto us through vision , is always new , and always will be so to eternity . herein shall all the saints of god drink of the rivers of pleasure that are at his right hand , be satisfied with his likeness , and refresh themselves in the eternal springs of life , light and joy for evermore . this effect that view which we have by faith of the glory of christ in this world , doth not produce . it is sanctifying , not glorifying . the best of saints are far from a perfect or glorified state in this life . and that not only on the account of the outward evils , which in their persons they are exposed unto ; but also of the weakness and imperfection of their inward state in grace . yet we may observe some things unto the honour of faith in them who have received it . as , . in its due exercise on christ , it will give unto the souls of believers some previous participation of future glory , working in them dispositions unto , and preparation for the enjoyment of it . . there is no glory , no peace , no joy , no satisfaction in this world to be compared with what we receive by that weak and imperfect view which we have of the glory of christ by faith. yea , all the joys of the world are a thing of nought in comparison of what we so receive . . it is sufficient to give us such a perception , such a foretaste of future blessedness in the enjoyment of christ , as may continually stir us up to breath and pant after it . but it is not beatifical . other differences of an alike nature between our beholding of the glory of christ in this life by faith , and that vision of it , which is reserved for heaven , might be insisted on ; but i shall proceed no further . there is nothing farther for us to do herein but that now and always we shut up all our meditations concerning it , with the deepest self-abasement out of a sense of our unworthiness and insufficiency to comprehend those things , admiration of that excellent glory which we cannot comprehend , and vehement longings for that season when he shall see him as he is , be ever with him , and know him , even as we are known . finis . chap. i. application of the foregoing meditations concerning the glory of christ. first in an exhortation unto such as are not yet partakers of him. that which remains , is to make some application of the glorious truth insisted on unto the souls of them that are concerned : and what i have to offer unto that end , i shall distribute under two heads . the first shall be with respect unto them who are yet strangers from this holy and glorious one , who are not yet made partakers of him , nor have any especial interest in him . and the second shall be directed unto believers , as a guide and assistance unto their recovery from spiritual decays , and the revival of a spring of vigorous grace , holiness and obedience in them . for the first of these , although it seems not directly to lye in our way , yet is it suited unto the method of the gospel , that wherever there is a declaration of the excellencies of christ , in his person , grace or office , it should be accompanied with an invitation and exhortation unto sinners to come unto him . this method he himself first made use of , mat. . , , , . joh. ▪ , . and consecrated it unto our use also . besides , it is necessary from the nature of the things themselves , for who can dwell on the consideration of the glory of christ , being called therewith to the declaration of it , but his own mind will engage him to invite lost sinners unto a participation of him . but i shall at present proceed no further in this exhortation , but only unto the proposal of some of those considerations which may prepare , encline , and dispose their minds unto a closure with him as he is tendred in the gospel . as , . let them consider well what is their present state with respect unto god and eternity . this moses wisheth for the israelites , deut. . . oh that they were wise , that they understood this , that they would consider their latter end : it is the greatest folly in the world to leave the issues of these things unto an uncertain hazzard : and that man who cannot prevail with himself strictly to examine what is his state and condition with respect unto eternity , doth never do any good , nor abstain from any evil in a due manner ; remember therefore , that many are called , but few are chosen . to be called , is to enjoy all the outward priviledges of the gospel , which is all you unto whom i speak can pretend unto , yet this you may do and not be chosen : even among those unto whom the word is preached , they are but few that shall be saved . in the distribution made by our lord jesus christ of the hearers of the word into four sorts of ground , it was but one of them that received real benefit thereby ; and if our congregations are no better than were his hearers , there is not above a fourth part of them that will be saved , it may be a far less number : and is it not strange that every one of them is not jealous over himself and his own condition ? many herein deceive themselves , until they fall under woful surprizals . and this is represented in the account of the final judgment ; for the generality of those who have professed the gospel are introduced as complaining of their disappointments , mat. . , , . for what is there spoken , is only a declaration of what befell them here in the close of their lives , and their personal judgment thereon . . take heed of being deluded by common presumptions . most men have some thoughts in general about what their state is , and what it will be in the issue : but they make no diligent search into this matter , because a number of common presumptions do immediately insinuate themselves into their minds for their relief , and they are such , as all whose force and efficacy unto this end lies in this , that they differ from others , and are better than they ; as that they are christians , that they are in the right way of religion , that they are partakers of the outward priviledges of the gospel , hearing the word , and participation of the sacraments ; that they have light and convictions , so as that they abstain from sin , and perform duties so as others do not , and the like . all those with whom it is not so , who are behind them in these things , they judge to be in an ill state and condition , whence they entertain good hopes concerning themselves : and this is all that most trust unto . it is not my present business to discourse the vanity of presumptions , it hath been done by many ; i give only this warning in general unto those who have the least design or purpose to come to christ , and to be made partakers of him , that they put no trust in them , that they rely not on them ; for if they do so , they will eternally deceive their souls . this was a great part of the preparatory ministry of john the baptist , mat. . . think not to say within your selves , we have abraham to our father . this was their great comprehensive priviledge , containing all the outward church and covenant advantages . these they rested in , and trusted to unto their ruine : herein he designed to undeceive them . . consider aright what it is to live and die without an interest in christ , without a participation of him . where this is not stated in the mind , where thoughts of it are not continually prevalent , there can be no one step taken in the way towards him . unless we are throughly convinced that without him we are in a state of apostacy from god , under the curse , obnoxious unto eternal wrath , as some of the worst of god's enemies , we shall never flee unto him for refuge in a due manner : the whole have no need of a physician , but the sick ; christ came not to call the rightous , but sinners to repentance : and the conviction intended , is the principal end of the ministry of the law. the miseries of this state have been the subject of innumerable sermons and discourses ; but there is a general misery in the whole , that few take themselves to be concerned therein , or apply these things unto themselves . let us tell men of it a thousand times , yet they either take no notice of it , or believe it not , nor look on it as that which belongs unto the way and course of preaching , wherein they are not concerned . these things it seems preachers must say , and they may believe them who have a mind thereunto . it is a rare thing that any one shall as much as say unto himself , is it so with me ? and if we now , together with this caution , tell the same men again , that whilst they are uninterested in christ , not ingrafted into him by faith , that they run in vain , that all their labour in religion is lost , that their duties are all rejected , that they are under the displeasure and curse of god , that their end is eternal destruction , which are all unquestionably certain , yet will they let all these things pass by without any further consideration . but here i must fix with them unto whom i speak at present , unless there be a full conviction in them of the woful deplorable condition of every soul of whatever quality , profession , religion , outward state it be , who is not yet made partaker of christ , all that i have further to add will be of no signification . remember then that the due consideration hereof is unto you in your state , your chiefest concernment in this world : and be not afraid to take in a full and deep sense of it , for if you are really delivered from it , and have good evidence thereof , it is nothing unto you but matter of eternal praise and thanksgiving . and if you are not so , it is highly necessary that your minds should be possessed with due apprehension of it . the work of this conviction is the first effect of true religion , and the great abuse of religion in the world is , that a pretence of it deludes the minds of men to apprehend that it is not necessary ; for to be of this or that religion , of this or that way in religion , is supposed sufficient to secure the eternal state of men , though they are never convinced of their lost estate by nature . . hereon consider the infinite condescention and love of christ , in his invitations and calls of you to come unto him for life , deliverance , mercy , grace , peace , and eternal salvation . multitudes of these invitations and calls are recorded in the scripture , and they are all of them filled up with those blessed encouragements , which divine wisdom knows to be suited unto lost convinced sinners in their present state and condition . it were a blessed contemplation to dwell on the consideration of the infinite condescention , grace and love of christ , in his invitations of sinners to come unto him , that they may be saved ; of that mixture of wisdom and perswasive grace that is in them ; of the force and efficacy of the pleading and argument that they are accompanied withal , as they are recorded in the scripture ; but that belongs not to my present design : this i shall only say , that in the declaration and preaching of them , jesus christ yet stands before sinners , calling , inviting , encouraging of them to come unto him . this is somewhat of the word which he now speaks unto you . why will ye dye ? why will ye perish ? why will you not have compassion on your own souls ? can your hearts endure , or can your hands be strong in the day of wrath that is approaching ? it is but a little while before all your hopes , your reliefs and presumptions will forsake you , and leave you eternally miserable : look unto me , and be saved ; come unto me , and i will ease you of all sins , sorrows , fears , burthens , and give rest unto your souls . come i entreat you , lay aside all procrastinations , all delays , put me off no more , eternity lyes at the door ; cast out all cursed self-deceiving reserves , do not so hate me , as that you will rather perish than accept of deliverance by me . these and the like things doth the lord christ continually declare , proclaim , plead and urge on the souls of sinners ; as it is fully declaclared , prov. . ver . . to the . he doth it in the preaching of the word , as if he were present with you , stood amongst you , and spake personally to every one of you : and because this would not suit his present state of glory , he hath appointed the ministers of the gospel to appear before you , and to deal with you in his stead , avowing , as his own , the invitations that are given you in his name , cor. . , . consider therefore his infinite condescention , grace , and love herein : why all this towards you ? doth he stand in need of you ? have you deserved it at his hands ? did you love him first ? cannot he be happy and blessed without you ? hath he any design upon you , that he is so earnest in calling you unto him ? alas , it is nothing but the overflowing of mercy , compassion , and grace that moves and acts him herein . here lyes the entrance of innumerable souls into a death and condemnation far more severe than those contained in the curse of the law , cor. . , . in the contempt of this infinite condescention of christ , in his holy invitation of sinners to himself , lies the sting and poyson of unbelief , which unavoidably gives over the souls of men unto eternal ruine : and who shall once pity them to eternity who are guilty of it ? yea but , . perhaps if you should on his invitation begin to look to him , and resolve to come to him , you are greatly afraid that when it comes to the tryal he will not receive you ; for no heart can conceive , no tongue can express what wretched , vile , and provoking sinners you have been . that the lord christ will receive unto him such as we are , we have no hopes , or that ever we shall find acceptance with him : i say , it is not amiss when persons come so far , as to be sensible of what discouragements they have to conflict withall , what difficulties lye in their way , and what objections do arise against them , for the most do perish in a senceless stupidity ; they will not consider how it is with them , what is required of them , nor how it will be in the latter end ; they doubt not but that either they do believe already , or can do so when they please ; but when any come so far as to charge the failure of their acceptance with christ on their own unworthiness , and so are discouraged from coming unto him , there are arguments for their conviction and perswasion , which nothing but the devil and unbelief can defeat : wherefore , that which is now proposed unto consideration in answer hereunto , is the readiness of christ to receive every sinner , be he who or what he will , that shall come unto him : and hereof we have the highest evidences that divine wisdom and grace can give unto us . this is the language of the gospel , of all that the lord christ did or suffered , which is recorded therein . this is the divine testimony of the three that bear record in heaven , the father , the word , and the holy ghost ; and of the three that bear witness in earth , the spirit , the water , and the blood , all give their joynt testimony , that the lord christ is ready to receive all sinners that come to him ; they who receive not this testimony , make god a lyar , both father , son , and spirit . whatever the lord christ is in the constitution of his person , in the representation of the father , in his office , in what he did on the earth , in what he doth in heaven , proclaims the same truth . nothing but cursed obstinacy in sin and unbelief can suggest a thought unto our minds , that he is not willing to receive us when we come unto him . herein we are to bear testimony against the unbelief of all unto whom the gospel is preached , that come not unto him . unbelief acting it self herein , includes a contempt of the wisdom of god , a denial of his truth or faithfulness , an impeachment of the sincerity of christ in his invitations , making him a deceiver , and will issue in an express hatred of his person and office , and of the wisdom of god in him . here then you are shut up , you cannot from hence take any countenance unto your unbelief . . consider that he is as able to save us , as he is ready and willing to receive us . the testimonies which he hath given us unto his goodness and love are uncontrollable , and none dare directly to call in question , or deny his power . generally this is taken for granted by all , that christ is able to save us if he will ; yea , who shall question his ability to save us , though we live in sin and unbelief , and many expect that he will do so , because they believe he can if he will : but indeed christ hath no such power , no such ability ; he cannot save unbelieving impenitent sinners , for this cannot be done without denying himself , acting contrary to his word , and destroying his own glory . let none please themselves with such vain imaginations , christ is able to save all them , and only them who come to god by him . whilst you live in sin and unbelief christ himself cannot save you ; but when it comes to the tryal in particular , some are apt to think , that although they will not conclude that christ cannot save them , yet they do on various accounts , that they cannot be saved by him . this therefore we also give testimony unto , in our exhortation to come unto him ; namely , that his power to save those that shall comply with his call is soveraign , incontrollable , almighty , that nothing can stand in the way of . all things in heaven and earth are committed unto him , all power is his , and he will use it unto this end , namely , the assured salvation of all that come unto him . . consider greatly what hath been spoken of the representation of god , and all the holy properties of his nature in him. nothing can possibly give us more encouragement to come unto him ; for we have manifested , that god who is infinitely wise and glorious , hath designed to exert all the holy properties of his nature , his mercy , love , grace goodness , righteousness , wisdom and power in him , in and unto the salvation of them that do believe . whoever therefore comes unto christ by faith on this representation of the glory of god in him , he ascribes and gives unto god all that glory and honour which he aimeth at from his creatures , and we can do nothing wherewith he is pleased equal unto it . every poor soul that comes by faith unto christ , gives unto god all that glory which it is his design to manifest and be exalted in and what can we do more ? there is more glory given unto god by coming unto christ in believing , than in keeping the whole law , inasmuch as he hath more eminently manifested the holy properties of his nature in the way of salvation by christ , than in giving of the law : there is therefore no man who under gospel invitations refuseth to come unto , and close with christ by believing , but 〈◊〉 , through the power of darkness , blindness , and unbelief , he hates god , dislikes all his ways , would not have his glory exalted , nor manifested , choosing rather to dye in enmity against him , than to give glory to him . do not deceive your selves , it is not an indifferent thing , whether you will come in unto christ upon his invitations or no ; a thing that you may put off from one season unto another : your present refusal of it is as high an act of enmity against god , as your nature is capable of . . consider that by coming unto christ , you shall have an interest in all that glory which we have proposed unto you : for christ will become yours more intimately than your wives and children are yours , and so all his glory is yours also . all are apt to be affected with the good things of their relation , their grace , their riches , their beauty , their power ; for they judge themselves to have an interest in them , by reason of their relation unto them . christ is nearer to believers than any natural relations are to us whatever ; they have therefore an interest in all his glory . and is this a small thing in your eyes , that christ shall be yours , and all his glory shall be yours , and you shall have the advantage of it unto your eternal blessedness ? is it nothing unto you to continue strangers from and uninterested in all this glory ? to be left to take your portion in this world in lusts and sins , and pleasures , and a few perishing trifles with eternal ruine in the close , whilst such durable substance , such riches of glory are tendred unto you ? lastly , consider the horrible ingratitude there is in a neglect or refusal to come in to christ upon his invitation , with the doleful eternal ruine that will ensue thereon : how shall we escape if we neglect so great salvation ? impenitent unbelievers under the preaching of the gospel , are the vilest and most ungrateful of all gods creation . the devils themselves , as wicked as they are , are not guilty of this sin , for christ is never tendred unto them , they never had an offer of salvation on faith and repentance ; this is their peculiar sin , and will be the peculiar aggravation of their misery unto eternity . hear ye despisers , wonder and perish . the sin of the devil is in malice and opposition unto knowledge , above what the nature of man is capable of in this world. men therefore must sin in some instance above the devil , or god would not give them their eternal portion with the devil and his angels : this is unbelief . some it may be will say , what then shall we do ? what shall we apply our selves unto ? what is it that is required of us ? . take the advice of the apostle , heb. . , , . — to day if you will hear his voice , harden not your hearts , as in the provocation in the day of temptation in the wilderness : but exhort one another daily , while it is called to day ; lest any of you be hardened through the deceitfulness of sin . this day , even this is unto you in the tender of grace the acceptable time , this is the day of salvation . others have had this day as well as you , and have missed their opportunity ; take heed lest it should be so with you also . how if any one should write it down , or peculiarly commit it to remembrance , this day there was a tender of christ and salvation in him made unto my soul ; from this time i will resolve to give up my self unto him . and if you find your resolutions , charge your consciences with what you have engaged , and make your selves to know , that if you go back from it , it is a token that you are going to ruine . . consider that it is high time for you to make somewhat of religion . do not hang always in suspense ; let it not be a question with your selves , whether you have a mind to be saved or no. this is as good a time and season for a resolution as ever you are like to have whilst in this world. some things , nay , many things may fall in between this and the next opportunity , that shall put you backward , and make your entrance into the kingdom of heaven far more difficult than ever it was ; and the living in that uncertainty at best , which you do , of what will become of you unto eternity , is the most miserable kind of life in the world. those who put far from them the evil day , and live in the pursuit of lusts and pleasures , have somewhat that gives them present satisfaction , and they say not , there is no hope , because they find the life of the hand : but you have nothing that gives you any prevalent refreshment , neither will your latter end be better than theirs , if you dye without an interest in christ jesus . come therefore at length unto a determinate resolution what you will do in this matter . christ hath waited long for you , and who knows how soon he may withdraw , never to look after you any more . upon occasion of the preceding discourse concerning the glory of christ , i thought it necessary to add unto it this brief exhortation unto faith in him , aiming to suit it unto the capacity of the meanest sinner that is capable of any self-consideration as unto his eternal welfare . but yet a little further , to give efficacy unto this exhortation , it will be necessary to remove some of those common and obvious tergiversations that convinced sinners do usually betake themselves unto , to put off a present compliance with the calls of christ to come unto him ; for although it is unbelief alone acting in the darkness of mens minds and the obstinacy of their wills , that effectually keeps off sinners from coming unto christ upon his call , yet it shrouds it self under various pretences , that it may not appear in it's own ugly form ; for no sin , whereof men can be guilty of in this world , is of so horrible a nature , and so dreadful an aspect as is this unbelief , where a clear view of it is obtained in evangelical light : wherefore by the aid of satan , it suggests other pleas and pretences unto the minds of sinners , under which they may countenance themselves in a refusal to come to christ ; see cor. . . any thing else it shall be , but not unbelief , that they all disavow . i shall therefore speak unto a few of those tergiversations in this case which are obvious , and which are exemplified in the gospel it self . i. some do say on such exhortations : what is it that you would have us to do ? we hear the word preached , we believe it as well as we can , we do many things willingly , and abstain from many evils diligently , what is more required of us ? this is the language of the hearts of the most with whom in this case we have to do : and i say , . it is usual with them who do something in the ways of god , but not all they should , and so nothing in a due manner , to expostulate about requiring of them more than they do . so the people dispute with god himself , mal. . . chap. . , . so they in the gospel who esteemed themselves to have done their duty , being pressed unto faith by christ jesus , ask him with some indignation , what shall we do , that we might work the work of god ? john . . if what we do be not enough , what is it that you require more of us ? so was it with the young man , mat. . . what do i lack yet ? be advised therefore not to be too confident of your state , left you should yet lack that one thing , the want whereof might prove your eternal ruine . . the things mentioned , with all of the like nature , which may be multiplied , may be where there is no one spark of saving faith. simon magus heard the word , and believed as well as he could ; herod heard it , and did many things gladly ; and all sorts of hypocrites do upon their convictions perform many duties , and abstain from many sins , so as that notwithstanding this plea you may perish for ever . . where these things are sincere , they belong unto the exercise of faith ; they may be after a sort without faith , but faith cannot be without them : but there is a fundamental act of faith , whereby we close with christ , whereby we receive him ; that is , in order of nature , antecedent unto it's actings in all other duties and occasions ; it is laying the foundation , other things belong to the building . this is that you are called on to secure , and you may know it by these two properties : . it is singular : so our saviour tells the jews , joh. . . this is the work of god , that you believe on him whom he hath sent . the act , work or duty of faith in the receiving of christ , is a peculiar singular work , wherein the soul yields especial obedience unto god : it is not to be reckoned unto such common duties as those mentioned , but the soul must find out wherein it hath in a singular manner closed with christ upon the command of god. . it is accompanied with an universal spiritual change in the whole soul , cor. . . if any man be in christ , he is a new creature ; old things are passed away , behold all things are become new : wherefore if you would not chuse rather to deceive and ruine your own souls , come to the tryal whether indeed you have received christ in such a singular transforming act of faith , do not on such pretences want a compliance with the word of exhortation proposed unto you . but ii. some will say , they know not how to proceed in this work. they can make nothing of it ; they have tryed to come to this believing , but do still fail in what they design ; they go on and off , but can make no progress , can come to no satisfaction ; therefore they think it best to let things go in general as they are , without putting themselves to farther trouble as unto any especial act of faith in the receiving of christ. this is the language of mens hearts , though not of their mouths , another shelter of unbelief , and they act accordingly ; they have a secret despondency , which keeps them safe from attempting a real closure with christ on the tender of the gospel : something may be offered unto this distempered frame of mind . . remember the disciples that were fishing , and had toiled all night , but caught nothing , luk. . , ; upon the coming of christ unto them , he requires that they should cast out their nets once more ; peter makes some excuse from the labour which they had taken in vain all night ; however he would venture once more on the command of christ , and had an astonishing draught of fishes , ver . , , , , . have you bin wearied with disappointments in your attempts and resolutions , yet cast in your net this once more upon the command of christ , venture this once more to come unto him on his call and invitation , you know not what success he may give unto you . . consider that it is not failing in this or that attempt of coming to christ , but a giving over your endeavours that will be your ruine . the woman of canaan in her great outcry to christ for mercy , mat. . . had many a repulse : first it is said , he answered her not a word , then his disciples desired that he would send her away , that she might not trouble him any more ; whereon he gives a reason why he would not regard her , or why he could justly pass her by ; she was not an israelitess , unto whom he was sent , yet she gives not over , but pressing into his presence , cries out for mercy , ver . . being come to that issue , to try and draw out her faith to the utmost , which was his design from the beginning , he reckons her among dogs , that were not to have childrens bread given unto them . had she now at last given over upon this severe rebuke , she had never obtained mercy ; but persisting in her request she at last prevailed , ver . . . it may be you have prayed , and cryed , and resolved , and vowed , but all without success as you suppose , sin hath broken thorough all : however , if you give not over , you shall prevail at last ; you know not at what time god will come in with his grace , and christ will manifest his love unto you as unto the poor woman , after many a rebuke . it may be after all he will do it this day , and if not , he may do it another , do not despond . take that word of christ himself for your encouragement , prov. . . blessed is the man that heareth me , watching daily at my gates , waiting at the posts of my doors . if you hear him , and wait , though you have not yet admission , but are kept at the gates and posts of the doors , yet in the issue you shall be blessed . . the rule in this case is , hos. . then shall we know , if we follow on to know . are you in the way of knowing christ in the use of means , hearing the word , and sincere endeavours in holy duties ; though you cannot yet attain unto any evidence that you have received him , have closed with him , nothing can ruine you but giving over the way wherein you are ; for then shall you know , if you follow on to know the lord. many can give you their experiences , that if they had been discouraged by present overwhelming difficulties , arising from their disappointments , breaking of vows , relapses into folly , they had been utterly ruined , whereas now they are at rest and peace in the bosom of christ. on a great surprizal christ lost at once many disciples , and they lost their souls , john . . they went back , and walked no more with him ; take heed of the like discouragements . iii. some may say , yea , practically they do say , that these things indeed are necessary ; they must come to christ by believing , or they are undone , but this is not the season of it , there will be time enough to apply themselves unto it when other occasions are past . at present they have not leisure to enter upon , and go through with this duty : wherefore they will abide in their present state for a while , hearing and doing many things , and when time serves , will apply themselves unto this duty also . . this is an uncontrollable evidence of that sottishness and folly which is come upon our nature by sin. a depravation that the apostle places in the head of the evils of corrupted nature , tu. . . can any thing be more foolish , sottish and stupid , than for men to put off the consideration of the eternal concernment of their souls for one hour , being altogether uncertain whether they shall live another or no ? to preferr present trifles before the blessedness or misery of an immortal state ? for those who never heard of these things , who never had any conviction of sin and judgment , to put the evil day far from them , is not much to be admired : but for you who have christ preached unto you , who own a necessity of coming unto him , to put it off from day to day upon such slight pretences , it is an astonishable folly. may you not be spoken unto in the language of the wisdom of god , prov. . , , . you come to hear the word , and when you go away , the language of your hearts is ; yet a little sleep , a little slumber , a little folding of the hands to sleep : we will abide a little while in our present state , and afterwards we will rouze up our selves . under this deceit do multitudes perish every day . this is a dark shade , wherein cursed unbelief lyes hid . . consider that this is the greatest engine that satan makes use of in the world among them that hear the word preached unto them , for the ruine of their souls . he hath other arts and ways , and methods of dealing with other men , as by sensual and worldly lusts : but as unto them who through their convictions do attend unto the preaching of the word , this is his great and almost only engine for their ruine . there needs no haste in this matter , another time will be more seasonable , you may be sure not to fail of it before you dye : however , this present day and time is most unfit for it , you have other things to do , you cannot part with your present frame , you may come again to hear the word the next opportunity . know assuredly , if your minds are influenced unto delays of coming to christ by such insinuations , you are under the power of satan , and he is like enough to hold you fast unto destruction . . this is as evil and dangerous a posture , or frame of mind , as you can well fall under . if you have learned to put off god , and christ , and the word for the present season , and yet relieve your selves in this , that you do not intend like others alwayes to reject them , but will have a time to hearken to their calls ; you are secured and fortified against all convictions and perswasions , all fears ; one answer will serve for all , within a little while you will do all that can be required of you . this is that which ruines the souls of multitudes every day . it is better dealing with men openly profligate , than with such a trifling promiser . see isa. . , . . remember that the scripture confines you unto the present day , without the least intimation that you shall have either another day , or another tender of grace and mercy in any day , cor. . . heb. . . . chap. . . take care lest you come short of the grace of god , miss of it by missing your opportunity . redeem the time , or you are lost for ever . . as unto the pretence of your occasions and business , there is a ready way to disappoint the craft of satan in that pretence , namely , to mix thoughts of christ , and the renovation of your resolutions , either to come or to cleave unto him with all your occasions . let nothing put it utterly out of your minds ; make it familiar unto you , and you will beat satan out of that strong hold , prov. . . however , shake your selves out of this dust , or destruction lyes at the door . iv. it is the language of the hearts of some , that if they give up themselves unto a compliance with this exhortation , and go seriously about this duty , they must relinquish and renounce all their lusts and pleasures , yea much of their converse and society , wherein they find so much present satisfaction , as that they know not how to part with them . if they might retain their old ways , at least some of them , it were another matter , but this total relinquishment of all is very severe . answ. i. the jesuites preaching and painting of christ among some of the indians , concealed from them his cross and sufferings , telling them only of his present glory and power ; so as they pretended to win them over to faith in him , hiding from them that whereby they might be discouraged ; and so preached a false christ unto them , one of their own framing . we dare do no such thing for all the world ; we can here use no condescention , no compliance , no composition with respect unto any sin or lust , we have no commission to grant that request of lot , is it not a little one ? let it be spared ; nor to come to naamans terms , god be merciful to me in this thing , in all others i will be obedient . wherefore , . we must here be peremptory with you , whatever be the event , if you are discouraged by it , we cannot help it ; cursed be the man that shall encourage you to come to christ , with hopes of indulgence unto any one sin whatever . i speak not this , as though you could at once absolutely and perfectly leave all sin in the root and branches of it ; but only you are to do it in heart and resolution , engaging into an universal mortification of all sin , as by grace from above you shall be enabled : but your choice must be absolute , without reserves , as to love , interest and design ; god or the world , christ or belial , holiness or sin , there is no medium , no terms of composition , cor. . , , , . . as unto what you pretend of your pleasures , the truth is , you never yet had any real pleasure , nor do know what it is : how easie were it to declare the folly , vanity , bitterness , poyson of those things which you have esteemed your pleasures . here alone , namely , in christ , and a participation of him , are true pleasures , and durable riches to be obtained ; pleasure of the same nature with , and such as like pleasant streams flow down into the ocean of eternal pleasures above . a few moments in these joys are to be preferred above the longest continuance in the cursed pleasures of this world. see prov. . , , , , , . v. it will be said by some , that they do not see those who profess themselves to be believers , to be so much better than they are , as that you need to press us so earnestly to so great a change ; we know not why we should not be accounted believers already as well as they . i shall in a few words , as well as i am able , lay this stumbling-block out of the way , though i confess at this day it is weighty and cumbersome . and i say . . among them that profess themselves to be believers , there are many false , corrupt hypocrites ; and it is no wonder that on various occasions they lay the stumbling-block of their iniquities before the faces of others : but they shall bear their own burthen and judgment . . it is acknowledged , it must be bewailed , that some whom we have reason to judge to be true believers , yet through their unmortified pride , or covetousness , or carelesness in their conversation , or vain attire , and conformity to the world , or frowardness , do give just occasion of offence . we confess that god is displeased herewith , christ and the gospel dishonour'd , and many that are weak are wounded , and others discouraged . but as for you , this is not your rule ; this is not proposed unto you , but that word only is so that will never fail you . . the world doth not know , nor is able to make a right judgment of believers ; nor do you so , for it is the spiritual man alone that discerneth the things of god. their infirmities are visible to all , their graces invisible ; the king's daughter is glorious within . and when you are able to make a right judgment of them , you will desire no greater advancement than to be of their society , psal. . . these few instances of the pretences wherewith unbelief covers it's deformity , and hides that destruction wherewith it is accompanied , may suffice unto our present purpose ; they are multiplied in the minds of men , impregnated by the suggestions of satan on their darkness and folly. a little spiritual wisdom will rend the vail of them all , and expose unbelief acting in enmity against christ under them . but what hath been spoken may suffice to answer the necessity of the preceding exhortaion on this occasion . chap. ii. the way and means of the recovery of spiritual decayes , and of obtaining fresh springs of grace . the application of the same truth in the second place belongs unto believers , especially such as have made any long profession of walking in the ways of god and the gospel . and that which i design herein , is to manifest , that a steady spiritual view of the glory of christ by faith , will give them a gracious revival from inward decayes , and fresh springs of grace , even in their latter days . a truth this is , as we shall see confirmed by scripture , with the joyful experience of multitudes of believers , and is of great importance unto all that are so . there are two things , which those who after a long profession of the gospel are entring into the confines of eternity , do long for and desire . the one is , that all their breaches may be repaired , their decays recovered , their backslidings healed : for unto these things they have been less or more obnoxious in the course of their walking before god. the other is , that they may have fresh springs of spiritual life , and vigorous actings of all divine graces , in spiritual mindedness , holiness , and fruitfulness , unto the praise of god , the honour of the gospel , and the encrease of their own peace and joy. these things they value more than all the world , and all that is in it ; about these things are their thoughts and contrivances exercised night and day . those with whom it is otherwise , whatever they pretend , are in the dark unto themselves , and their own condition : for it is in the nature of this grace to grow and encrease unto the end . as rivers , the nearer they come unto the ocean whither they tend , the more they increase their waters , and speed their streams : so will grace flow more freely and fully in it's near approaches to the ocean of glory . that is not saving which doth not so . an experience hereof , i mean of the thriving of grace towards the end of our course , is that alone which can support us under the troubles and temptations of life , which we have to conflict withal . so the apostle tells us , that this is our great relief in all our distresses and afflictions , whereon me faint not , that as our outer man doth perish , so the inner man is renewed day by day , cor. . . if it be so , that in the daily decays of the outward man , in all the approaches of it's dissolution , we have inward spiritual revivals and renovation , we shall not faint in what we undergo . and without such continual renovations , we shall faint in our distresses , whatever other things we may have , or whatever we pretend unto the contrary . and ordinarily it is so in the holy , wise providence of god , that afflictions and troubles increase with age. it is so in an especial manner with ministers of the gospel ; they have many of them a share in the lot of peter , which our lord jesus christ declared unto him , john . . when thou wast young , thou girdedst thy self , and walkedst whither thou wouldst ; but when thou shalt be old , thou shalt stretch forth thy hands , and another shall gird thee , and carry thee whither thou wouldst not . besides those natural distempers and infirmities which accompany the decays of life , troubles of life , and in their affairs do usually grow upon them , when they look for nothing less , but were ready to say with job , we shall dye in our nest , job . . so was it with jacob , after all his hard labour and travel to provide for his family , such things fell out in it in his old age , as had almost broken his heart : and oft times both persecutions and publick dangers do befall them at the same season . whilst the outward man is thus perishing , we need great supportment that we faint not . and this is only to be had in an experience of daily spiritual renovations in the inner man. the excellency of this mercy the psalmist expresseth in an heavenly manner , psal. . , , , . the righteous shall flourish like the palm-tree , be shall grow like the cedar in lebanon : those that be planted in the house of the lord , shall flourish in the courts of our god ; they shall bring forth fruit in old age , they shall be fat and flourishing . to shem that the lord is upright ; be is my rock , and there is no unrighteousness in him . the promise in the th . verse , respects the times of the messiah , or of the new testament , for so it is prophesied of him ; in his days the righteous shall flourish , psal. . . namely , through the abundance of grace that should be administred from his fulness , as joh. . . col. . . and herein consists the glory of the gospel , and not in outward prosperity , or external ornaments of divine worship . the flourishing of the righteous , i say , in grace and holiness , is the glory of the office of christ , and of the gospel . where this is not , there is no glory in the profession of our religion . the glory of kings is in the wealth and peace of their subjects ; and the glory of christ is in the grace and holiness of his subjects . this flourishing is compared to the palm-tree , and the growth of the cedar . the palm-tree is of the greatest verdure , beauty , and fruitfulness , and the cedar of the greatest and longest growth of any trees . so are the righteous compared to the palm-tree , for the beauty of profession , and fruitfulness in obedience ; and unto the cedar for a continual constant growth and encrease in grace . thus it is with all that are righteous , unless it be from their own sinful neglect , as it is with many in this day . they are hereon rather like the shrubs and heaths in the wilderness , which see not when good cometh , than like the palm-tree , or the cedars of lebanon . and hereby do men what lies in them , obscure the glory of christ and his kingdom , as well as disquiet their own souls . the words that follow , ver . . they that be planted in the house of the lord , shall flourish in the courts of our god , are not distinctive of some from other , as though some only of the flourishing righteous were so planted ; but they are descriptive of them all , with an addition of the way and means whereby they are caused so to grow and flourish . and this is their implantation in the house of the lord ; that is , in the church , which is the seat of all the means of spiritual life , both as unto growth and flourishing , which god is pleased to grant unto believers . to be planted in the house of the lord , is to be fixed and rooted in the grace communicated by the ordinances of divine worship . unless we are planted in the house of the lord , we cannot flourish in his courts : see psal. . . unless we are partakers of the grace administred in the ordinances , we cannot flourish in a fruitful profession . the outward participation of them is common unto hypocrites , that bear some leaves , but neither grow like the cedar , nor bear fruit like the palm-tree . so the apostle prays for believers , that christ may dwell in their hearts by faith , that they may be rooted and grounded in love , ephes. . . rooted , built up , and established , col. . . the want hereof is the cause that we have so many fruitless professors ; they have entred the courts of god by profession , but were never planted in his house by faith and love. let us not deceive our selves herein ; we may be entred into the church , and made partakers of the outward priviledges of it , and not be so planted in it as to flourish in grace and fruitfulness . that which on this occasion i principally intend , is the grace and priviledge expressed ver . th . they shall still bring forth fruit in old age , they shall be fat and flourishing . there be three things which constitute a spiritual state , or belong to the life of god. ( . ) that believers be fat , that is , by the heavenly juice , sap , or fatness of the true olive , of christ himself ; as rom. . . this is the principle of spiritual life and grace derived from him . when this abounds in them so as to give them strength and vigour in the exercise of grace , to keep them from decays and withering , they are said to be fat , which in the scripture phrase is strong and healthy . ( . ) that they flourish in the greenness ( as the word is ) and verdure of profession ; for vigorous grace will produce a flourishing profession . ( . ) that they still bring forth fruit in all duties of holy obedience : all these are promised unto them even in old age. even trees when they grow old ( the palm and the cedar ) are apt to lose of their juice and verdure : and men in old age are subject unto all sorts of decays both outward and inward . it is a rare thing to see a man in old age naturally vigorous , healthy and strong ; and would it were not more rare to see any spiritually so at the same season : but this is here promised unto believers as an especial grace and priviledge , beyond what can be represented in the growth or fruit-bearing of plants and trees . the grace intended , is , that when believers are under all sorts of bodily and natural decays , and it may be have been overtaken with spiritual decays also , there is provision made in the covenant , to render them fat , flourishing and fruitful , vigorous in the power of internal grace , and flourishing in the expression of it in all duties of obedience , which is that which we now enquire after . blessed be god for this good word of his grace , that he hath given us such encouragement against all the decays and temptations of old age which we have to conflict withall . and the psalmist in the next words declares the greatness of this priviledge : to shem that the lord is upright ; he is my rock , there is no unrighteousness in him . consider the oppositions that lye against the flourishing of believers in old age , the difficulties of it , the temptations that must be conquered , the actings of the mind above it's natural abilities which are decayed , the weariness that is apt to befall us in a long spiritual conflict , the cries of the flesh to be spared , and we shall see it to be an evidence of the faithfulness , power and righteousness of god in covenant ; nothing else could produce this mighty effect . so the prophet treating of the same promise , hos. . , , , , . closeth his discourse with that blessed remark , ver. . who is wise , and he shall understand these things ? prudent , and he shall know them ? for the ways of the lord are right , and the just shall walk in them . spiritual wisdom will make us to see that the faithfulness and power of god are exerted in this work of preserving believers flourishing and fruitful unto the end. having laid the foundation of this illustrious testimony , i shall farther declare and confirm my intention , so to make way for the application of the truth under consideration unto this case , manifesting , that the way whereby we may be made partakers of this grace , is by a steady view of the glory of christ , as proposed unto us in the gospel . trere is a latter spring in the year , a spring in autumn : it is indeed for the most part but faint and weak , yet is it such as the husbandman cannot spare . and it is an evident sign of barren ground , when it doth not put forth afresh towards the end of the year . god the good husbandman looks for the same from us , especially if we had a summers drought in spiritual decays ; as the psalmist complains , psal. . . had we not had a latter spring the last year , the land had greatly suffered under the drought of the summer . and if we have had such a drought in the course of our profession by spiritual decays , as god the good husbandman looks for a latter spring in us , even in old age , in the vigorous acting of grace and fruitful obedience : so without it we can neither have peace nor joy in our own souls . if a man therefore hath made a great appearance of religion in his former or younger days , and when he is growing into age becomes dead , cold , worldly , selfish ; if he have no fresh springs of spiritual life in him , it is an evidence that he hath a barren heart , that was never really fruitful to god. i know that many stand in need of being excited by such warning , unto a diligent consideration of their state and condition . it is true , that the latter spring doth not bring forth the same fruit with the former . there is no more required in it , but that the ground evidence it self to be in good heart , and to put forth that which is proper unto the season . it may be such graces as were active and vigorous in men at their first conversion unto god , as were carried in a stream of warm natural affections , may not so eminently abound in the latter spring of old age : but those which are proper for the season , as namely , spirituality , heavenly mindedness , weanedness from the world , readiness for the cross , and death , are necessary , even in old age , to evidence that we have a living principle of grace , and to shew thereby that god is upright , he is our rock , and there is no unrighteousness in him . what is further to be insisted on , shall be reduced unto these four heads . . that the constitution of spiritual life , is such as is meet to thrive , grow and encrease unto the end , and will do so , unless it be from the default of them in whom it is . . that notwithstanding this nature and constitution of spiritual life , yet believers are subject unto many decays , partly gradual , and partly by surprizals in temptation , whereby the growth of it is obstructed unto the dishonour of the gospel , and the loss of their own peace with joy. . i shall shew that such at present is the condition of many professors , namely , that they are visibly fallen under spiritual decays , and do not evidence any interest in the blessed promise insisted on . . on the confirmation of these things , our enquiry will be , how such persons may be delivered from such decays , and by what means they may obtain the grace here promised , of spiritual flourishing in old age , both in the strengthning of the inward principle of life , and abounding in fruits of obedience , which are to the praise of god by jesus christ : and then we shall make application unto this case , of that truth which is the subject of the preceding discourse . . the constitution of spiritual life is such , as is meet to grow and increase unto the end . hereby it doth distinguish it self from that faith which is temporary ; for there is a temporary faith which will both flourish for a season , and bring forth some fruit , but it is not in its nature and constitution to abide , to grow and increase , but rather to decay and wither . it is described by our lord jesus christ , mat. . , . either some great temptation extinguisueth it , or it decays insensibly , until the mind wherein it was do manifest it self to be utterly barren . and therefore whoever is sensible of any spiritual decays , he is called unto a sevcre trial and examination of himself , as unto the nature of the principle of his profession and obedience ; for such decays do rather argue a principle of temporary faith only , unto which they are proper and natural , than that whose nature it is to thrive and grow to the end , whereon those that have it , shall as it is in the promise , still bring forth fruit , and without their own great guilt be always freed from such decays . that this spiritual life is in it's nature and constitution such as will abide , thrive and grow to the end , is three ways testified unto in the scripture . . in that it is compared unto things of the most infallible increase and progress : for besides that , it 's growth is frequently likened unto that of plants and trees well watered , and in a fruitful soil , which fail not to spring , unless it be from some external violence ; it is likewise compared unto such things as whose progress is absolutely infallible , prov. . . the path of the just is as the shining light , that shineth more and more to the perfect day . the path of the just is his covenant-walk before god , as it is frequently called in the scripture , psal. . . . isa. . . psal. . . mat. . . heb. . . and it comprizeth the principle , profession , and fruits of it . this , faith the wise man , is as the shining light ; that is , the morning light : and wherein is it so ? why , as that goeth on by degrees , and shineth more and more unto the high noon ; ( though it may be interrupted sometimes by clouds and storms : ) so is this path of the just , it goes on and increaseth unto the high noon , the perfect day of glory . it is in it's nature so to do , though it may sometimes meet with obstructions , as we shall see afterwards ; and so doth the morning light also . there is no visible difference as unto light , between the light of the morning , and the light of the evening ; yea , this latter sometimes from gleams of the setting sun , seems to be more glorious than the other . but herein they differ ; the first goes on gradually unto more light , until it comes to perfection ; the other gradually gives place unto darkness , until it comes to be mid-night . so is it as unto the light of the just and of the hypocrite , and so is it as unto their paths . at first setting out they may seem alike and equal ; yea , convictions and spiritual gifts acted with corrupt ends in some hypocrites , may for a time give a greater lustre of profession than the grace of others sincerely converted unto god may attain unto . but herein they discover their different natures ; the one increaseth and goeth on constantly , though it may be sometimes but faintly ; the other decays , grows dim , gives place to darkness and crooked walking . this then is the nature of the path of the just : and where it is otherwise with us in our walk before god , we can have no evidence that we are in that path , or that we have a living , growing principle of spiritual life in us . and it is fit that professors of all sorts should be minded of these things ; for we may see not a few of them under visible decays , without any sincere endeavours after a recovery , who yet please themselves that the root of the matter is in them . it is so , if love of the world , conformity unto it , negligence in holy duties , and coldness in spiritual love be an evidence of such decays . but let none deceive their own souls , wherever there is a saving principle of grace , it will be thriving and growing unto the end . and if it fall under obstructions , and thereby into decays for a season , it will give no rest or quietness unto the soul wherein it is , but will labour continually for a recovery . peace in a spiritually decaying condition , is a soul-ruining security ; better be under terror on the account of surprizal into some sin , than be in peace under evident decays of spiritual life . and by the way , this comparing of the path of the just unto the morning light , minds me of what i have seen more than once . that light hath sometimes chearfully appeared unto the world , when after a little season by reason of clouds , tempests and storms ; it hath given place again to darkness , like that of the night ; but it hath not so been lost and buried like the evening light ; after a while it hath recovered it self unto a greater lustre than before , manifesting that it increased in it self whilst it was eclipsed as to us . so hath it been with not a few at their first conversion unto god , great darkness and trouble have by the efficacy of temptation , and injections of satan possessed their minds : but the grace which they have received being as the morning light , hath after a while disentangled it self , and given evidence , that it was so far from being extinguished , as that it grew and thrived under all those clouds and darkness ; for the light of the just doth in the issue always increase by temptations , as that of the hypocrite is constantly impaired by them . again , as it is as the morning light , than which nothing hath a more assured progress ; so it is called by our saviour living water , joh. . . yea , a well of water , springing up unto everlasting life , ver . . it is an indeficient spring , not a pool or pond , though never so large , which may be dryed up . many such pools of light , gifts , and profession , have we seen utterly dryed up , when they have come into age , or been ensnared by the temptations of the world. and we may see others every day under dangerous decays ; their countenances are changed , and they have lost that oyl which makes the face of a believer to shine , namely , the oyl of love , meekness , self-denial , and spirituality of converse ; and instead thereof there is spread upon them the falsome oyntment of pride , self-love , earthly-mindedness , which increaseth on them more and more . but where this principle of spiritual life is , it is as the morning light , as an indeficient spring that never fails , nor can do so , untill it issue in eternal life : and sundry other ways there are whereby the same truth is asserted in the scripture . . there are sundry divine promises given unto believers , that so it shall be , or to secure them of such supplies of grace as shall cause their spiritual life to grow , increase , and flourish unto the end , such as that in the psalm which we have considered : for these promises are the means whereby this spiritual life is originally communicated unto us , and whereby it is preserved in us ; by them are we made partakers of this divine nature , pet. . . and through them is it continued in us . now promises of this nature , namely , that by the dispensation of the spirit of christ , and supplies of his grace , our spiritual life shall flourish , and be made fruitful to the end , i shall briefly call over one of them only at present , which is recorded isa. . , . i will pour water on him that is thirsty , and floods upon the dry ground ; i will pour my spirit upon thy seed , and my blessing upon thine off-spring ; and they shall spring up as among the grass , as willows by the water courses . although this promise may have respect unto the gracious dealing of god with the people of the jews after their return from the captivity , yet hath it so only as it was typical of the redemption of the church by jesus christ : but it belongs properly to the times of the gospel , when the righteous were to flourish , and it is a promise of the new covenant , as is manifest , in that it is not only given unto believers , but is also extended unto their seed and off-spring , which is an assured signature of new covenant promises . and here is , ( . ) a supposition of what we are in our selves , both before and after our conversion unto god , namely , as thirsty , dry , and barren ground . we have nothing in our selves , no radical moisture to make us flourishing and fruitful . and as it is before , so it is after conversion ; we are not sufficient of our selves , our sufficiency is of god , cor. . . being left to our selves , we should utterly wither and perish . but , ( . ) here is the blessed relief which god in this case hath provided ; he will pour the sanctifying water of his spirit , and the blessing of his grace upon us . and this he will so do , as to cause us to spring up as among the grass , as willows by the water courses . there is nothing of a more eminent and almost visible growth , than willows by the water courses . such shall be the spiritual growth of believers under the influences of these promises ; that is , they shall be fat and flourishing , and still bring forth fruit . and other promises of the same nature there are many ; but we must observe two things concerning them , that we may be satisfied in their accomplishment . as , . the promises of the new covenant , as unto the first communication of grace unto the elect , are absolute and inconditional ; they are the executive conveyances of gods immutable purposes and decrees : and what should be the condition of the communication of the first grace unto us ? nothing that is not grace can be so . if it be said , that this also is of god in us , which is the condition of the communication of the first saving grace unto us , then i would know whether that be bestowed on us without any condition ; if it be , then that is the first grace , as being absolutely free ; if it be not , then what is the condition whereon it is bestowed , concerning which the same enquiry must be made , and so for ever ? but this is the glory of convenant promises , that as unto the communication of the grace of conversion and sanctification unto the elect , they are absolutely free and inconditionnate : but , . the promises which respect the growth , degrees and measures of this grace in believers are not so . there are many duties required of us , that these promises may be accomplished towards us , and in us ; yea , watchful diligence in universal gospel obedience is expected from us unto this end : see pet. . , , , , , , . this is the ordinary method of the communication of all supplies of grace to make us spiritually flourish , and be fruitful , namely , that we be found in the diligent exercise of what we have received . god doth sometimes deal otherwise in a way of soveraignty , and surprizeth men with healing grace in the midst of their decays and backslidings , as isaiah . , . so hath many a poor soul been delivered from going down into the pit. the good shepherd will go out of his way to save a wandring sheep ; but this is the ordinary method . . notwithstanding these blessed promises of growth , flourishing , and fruitfulness , if we are negligent in the due improvment of the grace which we have received , and the discharge of the duties required of us , we may fall into decays , and be kept in a low , unthrifty state all our days . and this is the principal ground of the discrepancy between the glory and beauty of the church , as represented in the promises of the gospel , and as exemplified in the lives and walking of professors , they do not live up unto the condition of their accomplishment in them ; howbeit , in gods way and time they shall be all fulfilled . we have therefore innumerable blessed promises concerning the thriving , growing , and flourishing of the principle of spiritual life in us even in old age , and until death : but the grace promised unto this end , will not befall us whilst we are asleep in spiritual sloth and security . fervent prayer , the exercise of all grace received , with watchfulness unto all holy duties , are required hereunto . . god hath secured the growth of this spiritual life , by the provision of food for it , whereby it may be strengthened and increased , for life must be preserved by food . and this in our case is the word of god , with all other ordinances of divine worship which depend thereon , pet. . , . whatever the state of this life be , whether in it's beginning , it 's progress , its decays , there is suitable nourishment provided for it in the good word of gods grace . if men will neglect their daily food that is provided for them , it is no wonder if they be weak and thriftless . and if believers are not earnest in their desires after this food , if they are not diligent in providing of it , attending unto it , much more if through corruptions and temptations they count it in the preaching of it light and common food , which they do not value , it is no wonder if they fall into spiritual decays ; but god hath herein provided for our growth even unto old age. and this is the first thing which was proposed unto confirmation , namely , that the constitution and nature of spiritual life is such , as to be indeficient , so as to thrive and grow even in old age , and unto the end . the second thing proposed , is , that notwithall this provision for the growth of spiritual life in us , believers especially , in a long course of profession are subject to decays , such as may cast them into great perplexities , and endanger their eternal ruine . and these spiritual decays are of two sorts : ( . ) such as are gradual and universal , in the loss of the vigour and life of grace , both in it's principle , and in it's exercise . ( . ) such as are occasioned by surprizal into sin through the power of temptation ; i mean , such sins as do waste the spiritual powers of the soul , and deprive it of all solid peace . as for temporary believers , give them but time enough in this world , especially if it be accompanied with outward prosperity , or persecution ; and for the most part their decays of one sort or another will make a discovery of their hypocrisie . though they retain a form of godliness , they deny the power of it , prov. . . and if they do not openly relinquish all duties of religion , yet they will grow so lifeless and favourless in them , as shall evidence their condition ; for so it is with them who are lukewarm , who are neither hot nor cold , who have a name to live , but are dead . and herein lyeth a signal difference in this matter , between sincere believers , and those who believe only for a time ; for those of the latter sort do either not perceive their sickness and decays , their minds being taken up and possessed with other things ; or if they do find that it is not with them as it hath been formerly , they are not much concerned , and on any occasional new conviction they cry , yet a little more slumber , a little more sleep , a little more folding of the hands to sleep : but when the other do find any thing of this nature , it makes them restless for a recovery . and although through the many snares , temptations , and deceits of sin , or through their ignorance of the right way for their healing , they do not many of them obtain a speedy recovery , yet none of them do approve themselves in such a condition , or turn unto any undue reliefs . now that believers are subject to decays in both the ways mentioned , we have full testimony in scripture : for as unto that general gradual decay in the loss of our first faith , love , and works , in the weakening of the internal principle of spiritual life , with the loss thereon of delight , joy and consolation , and the abatement of the fruits of obedience , our lord jesus christ doth expresly charge it on five of the seven churches of asia , rev. d. d. and in some of them , as sardis and laodicea , those decays had proceeded unto such a degree , as that they were in danger of utter rejection : and hereunto answers the experience of all churches , and all believers in the world. those who are otherwise minded , are dead in sin , and have got pretences to countenance themselves in their miserable condition . so is it with the church of rome ; and i wish others did not in some measure follow them therein . and as unto those of the second sort , whereinto men are cast by surprizals and temptations , producing great spiritual distress and anguish of soul , under a sense of god's displeasure , we have an instance in david , as he gives us an account of himself , psal. . verse . to the th . o lord , thine arrows stick fast in me , and thy hand presseth me sore . there is no soundness in my flesh , because of thine anger ; neither is there any rest in my bones , because of my sin : for mine iniquities are gone over my head , as an heavy burthen , they are too heavy for me . my wounds stink and are corrupt , because of my foolishness , &c. it is certain , that here is a description of a very woful state and condition : and the psalmist knowing that he was called of god to be a teacher and instructer of the church in all ages , records his own experience unto that end . hence the title of it is , a psalm to bring to remembrance : some judge that david had respect unto some great and sore disease that he was then visited withall . but if it were so , it was only an occasion of his complaint ; the cause of it was sin alone . and four things he doth represent : ( . ) that he had departed from god , and fallen into provoking sins , which had produced great distresses in his mind , verse , . ( . ) that he had foolishly continued in that state , not making timely application to grace and mercy for healing , whereby it was grown deplorable , ver . . and this folly is that alone which makes such a condition dangerous ; namely , when men on their surprizals in sin , do not speedily apply themselves unto healing remedies . ( . ) that he had herein a continual sense of the displeasure of god by reason of sin , verse . . , . ( . ) that he was altogether restless in this state , mourning , groaning , labouring continually for deliverance . this is a clearer delineation of the condition of believers , when either by the greatness of any sin , or by a long continuance in an evil and a careless frame , they are cast under a sense of divine displeasure . this opens their minds and their hearts , declaring how all things are within , which they cannot deny . it is not so with many in the same measures and degrees as it was with david , whose falls were very great , but the substance of it is found in them all . and herein the heart knoweth it's own bitterness ; a stranger intermedleth not with it : none knows the groaning and labouring of a soul convinced of such spiritual decays , but he alone in whom they are . hereon is it cast down to the earth , going mourning all the day long , though others know nothing of it's sorrows : but it is of a far more sad consideration , to see men manifesting their inward decays by their outward fruits , and yet are little or not at all concerned therein . the former are in ways of recovery , these in the paths that go down to the chambers of death . i suppose , therefore , i may take it for granted , that there are few professors of religion , who have had any long continuance in the ways of it , having withal been exposed unto the temptations of life , and much exercised with the occasions of it ; but that they have been asleep in their days , as the spouse complains of her self , cant. . . that is , they have been overtaken with decays of one sort or another , either with respect unto spiritual or moral duties , in their relation unto churches or families ; in their judgments , or their affections ; in their inward frames or outward actions , they have been overtaken with the effects of sloth , negligence , or the want of a continual watch in the life of faith : i with it were otherwise . i principally herein intend those gradual declensions in the life and power of grace , which men in a long course of profession are subject unto . and these for the most part proceed from formality in holy duties , under the constant outward performance of them ; vehement engagements in the affairs of life , an overvaluation of sinful enjoyments , growth in carnal wisdom , neglect of daily mortification of such sins as men are naturally disposed unto , with a secret influence from the prevalent temptation of the days wherein we live , which things are not now to be spoken unto . . but i come to that which was proposed in the third place , namely , to shew that this at present is the state of many professors of religion , that they are fallen under those spiritual decays , and do not enjoy the effects of the promises concerning flourishing and fruitfulness , which we have insisted on . to fasten a conviction on them , or some of them at least , that it is indeed so with them , is my present design : and this ought to be done with some diligence . the glory of christ , the honour of the gospel , and the danger of the souls of men do call for it . this is the secret root of all our evil , which will not be removed unless it be digged up ; who sees not , who complains not of the loss of , or decays in the power of religion , in the days wherein we live ? but few there are , who either know or apply themselves , or direct others unto the proper remedy of this evil. besides , it is almost as difficult to convince men of their spiritual decays , as it is to recover them from them ; but without this , healing is impossible . if men know not their sickness , they will not seek for a cure. some when they see their sickness , and their wound , will apply themselves unto wrong useless remedies , like them in the prophet hosea . . but none will make use of any cure who see no disease at all . wherefore , to fasten a conviction hereof on the minds of some , we may make use of the ensuing enquiries and observations . . have you in the way of your profession had any experience of these spiritual decays ? i doubt not but that there are some who have been preserved green and flourishing , from their first conversion unto god , who never fell under the power of sloth , neglect , or temptation , at least not for any remarkable season ; but they are but few . it was not so scarce with any of those believers under the old testament , whose lives and walkings are recorded for our instruction ; and they must be such as lived in an exact and diligent course of mortification . and some there are who have obtained relief and deliverance from under their decays , whose backslidings have been healed , and their diseases cured . so it was with david , as he divinely expresseth it , psal. . , , , , . bless the lord , o my soul , and all that is within me , bless his holy name : who forgiveth all thine iniquities , and herewith all thy discases : who redeemeth thy life from destruction , and crowneth thee with loving kindness , and tender mercy : who satisfieth thy mouth with good things , so that thy youth is renewed like the eagles . so doth he celebrate his deliverance from that state , whereof he complains , psalm . which we mentioned before . and there is no grace or mercy that doth more affect the hearts of believers , that gives them a greater transport of joy and thankfulness , than this of deliverance from backslidings . it is a bringing of the soul out of prison , which enlargeth it unto praise , psal. . . of this sort i doubt not but that there are many ; for god hath given great warnings of the danger of a spiritually decaying state ; and he hath made great promises of recovery from it , and multitudes in the church are daily exercised herein : but i speak in general unto all . have you any experience of such spiritual decays , either in the frame of your spirits , or in the manner of your walking before god , or at least that you are prone unto them , if not mightily preserved by the power of grace in your own utmost diligence ? if you have not so , then i fear it is from one of these two causes . . that indeed you have never had any flourishing spiritual state in your souls . he that hath been always weak and sickly , doth not know what it is to want a state of health and strength , because he never had experience of it ; much less doth he that is dead , know what it is to want life . but he that from an exquisite temper of health , falls into languishing distempers , knows distinctly , both how it was , and how it is with him . and the frame of the minds of many professors of religion , with the manner of their walking , is such , as that if they are not sensible of spiritual decays , it is evident that they never had any good spiritual health ; and it is to no purpose to treat with such persons about a recovery . there are amongst those who make an outward profession of true religion , many that live in all sorts of sins . if you should deal with them about back-slidings , decays , and a recovery , you will seem unto them as lot did to his sons-in-law , when he told them of the destruction of sodom , as one that mocked , or made sport with them , gen. . . or you will be mocked by them for your pains ; they have been always such as they are , it was never otherwise with them , and it is a ridiculous thing to speak to them of a recovery . we must be able in this case to say to men , remember whence you are fallen , and repent , and do your first works , revel . . . they must have had an experience of a better state , or they will not endeavour a recovery from that wherein they are . such therefore as see neither evil nor danger in their present condition , but suppose all is well enough with them , because it is as good as ever it was , will not easily be brought under this conviction ; but they have that which is of no less importance for them to enquire into , namely , whether they have had any thing of the truth of grace or no. or , . if you have not this experience , it is to be feared that you are asleep in security , which is hardly distinguishable from death in sin. the church of laodicea was sensibly decayed , and gone off from it's primitive faith and obedience , yet she was so secure in her condition , knew so little of it , that she judged her self on the contrary to be in a thriving flourishing state. she thought her self encreased in all church riches and goods , that is , gifts and grace , while she was wretched , and miserable , and poor , and blind , and naked , revel . . . in such a state as wherein it is questionable , whether she had any thing of the life and power of grace to be found in her or no. and so is it with many churches at this day , especially that which boasts it self to be without error , or blame : and it is strange that a church should suppose that it flourisheth in grace and gifts , when it hath nothing but a noise of words in their stead . so god testified concerning ephraim , that gray hairs were sprinkled on him , yet he knew it not , hos. . . he was in a declining , dying condition , but did not understand it . hence it is added , they do not return to the lord their god , nor seck him for all this , ver . . if men will not learn , and own their spiritual decays , there is no hopes of prevailing with them to return unto the lord ; the whole have no need of a physician , but the sick ; christ came not to call the righteous , but sinners to repentance : such persons are under the power of a stupid security , from whence it will be very hard to rouze them up . hence it is that we have so little success for the most part , in calling persons to look after a revival and recovery of their decays ; they acknowledge no such thing in themselves , such calls may belong unto others ; yea , if nay word seem to come near them unto their disquietment , they are apt to think it was spoken out of spight and ill will towards them ; they approve of themselves in their present condition . hence is the complaint of christ in the ministry of the word : i have called , and ye have refused , i have stretched out my hand , and no man regarded . we have set at nought all my counsel , and you would none of my reproof , prov. . , . hence let this truth be pressed a thousand times , it is not one of a thousand who will think himself so concerned , as to apply himself unto a relief . a spirit of slumber seems to be poured on many . . to improve this conviction , i would ask of some , whether they have been able to maintain spiritual peace and joy in their souls . i take it for granted , that ordinarily they are inseparable adjuncts of the life of faith , in an humble fruitful walk before god. the scripture testifieth that they are so , and no experience lyes against it in ordinary cases . and i suppose that those unto whom i speak , do in some measure know what they are , and do not delude themselves with fancies and imaginations ; they have substance in them however by some derided , and to some unknown . have this peace and joy been maintained and born sway in your minds ? have they under all tryals and surprizals been quickly composed by them ? or are you not rather on all occasions uneasie and perplexed ? this is certain , that a decaying spiritual state , and solid spiritual peace , are inconsistent : and if ever you had such peace , you may by the loss of it , know into what state you are come . . not to enquire further into things internal and hidden , wherein men may justifie themselves if they please , there are too many open visible evidences of these decays among professors of religion ; they have not kept them from he eyes of the church , nor yet from the world. do not pride , selfishness , worldliness , levity of attire , and vanity of life , with corrupt unsavoury communication , abound among many ? the world was never in a worse posture for conformity , than it is at this day , wherein all flesh hath corrupted it's ways ; and yet as unto things of outward appearance , how little dinstinction is left between it , and those who would be steemed more strict professors of religion ! was this the way and manner of the saints of old , of those that went before us in the same profession ? was it so with our selves in the time of our first espousals , when we went after god in the wilderness , in a land that was not sown ; as jerem. . ? some understand what i say : if we have not some of us had better days , we never had good days in our lives ; if we have had them , why do we not stir up our selves to look after a recovery ? . may not god say of many of us , what he said of his people of old ; thou hast been weary of me , o israel ? isa. . . have we not been weary of god , untill we have abundant cause to be weary of our selves ? the most , i presume will be ready with them in malachi , to say , how , or wherein have we been weary of god ? do we not abide , yea , abound in the duties of his service ? what can be more required of us ? wherein are we to blame ? this were something indeed , but that it is often so , that men are weary of cod , when they even weary god with their duties and services , isa. . , . god says in his word , he is weary , they say in their hearts they are weary , mal. . . but i answer , many cannot with any modesty make use of this pretence . their sloth , indifferency , and negligence in the observance of the duties of divine worship , both in private and publick , is notorious . in particular , is not the duty of family prayer neglected by many , at least as to it's constancy and fervency ? and although it be grounded in the light of nature , confirmed by the general rules of the scripture , requisite unto the dedication of a family unto god , strengthened by the constant example of all the saints of old , and necessary in the experience of all that walk with god ; yet do not many begin to seek out pleas and arguings to justifie their omission hereof ? are not all things filled with the fruits of the negligence of such professors in the instruction of their children and servants ? and hath not god given severe rebukes unto many of us in their fearful miscarriages ? and as unto the publick worship of god , i wish that sloth and indifferency did not appear upon too many , under various pretences . but , . this is not that which i do intend . men may be weary of god , whilst they abide in the observance of a multitude of outward duties . . they may be so , with respect unto that spirituality and intention of mind unto the exercise of all grace , which are required unto such duties . these are the life , the soul , the animating principle of them , without which their outward performance is but a dead carkass . men may draw nigh to god with their lips , when their hearts are far from him . this is that which becomes god in his worship , and is useful to our own souls ; for god is a spirit , and he will be worshipped in spirit and in truth ; which he is not , but in the exercise of the graces of his spirit in the worshippers ; for bodily exercise profiteth little , but godliness is profitable unto all things , tim. . . to keep up the mind unto this frame , to stir up all grace unto a constant vigorous exercise in all holy duties , is a matter whereunto great spiritual diligence and watchfulness is required : watch unto prayer . a thousand pretences rise against it ; all the arts of sloth , formality , weariness of the flesh , and the business of life , do contend to frustrate the design of it . and the suitableness of resting in the work done unto the principles of a natural conscience , gives efficacy to them all : and when men come to satisfie themselves herein , it may be it were better that for a time such duties were wholly omitted ; for in that case conscience it self will urgently call on men not hardened in sin , to a consideration of their condition : wherefore much spiritual labour and diligence is required in this matter . the outward performance of religious duties , be they never so many , or however strictly enjoyned , as the daily and nightly canonical hours amongst the popish devotionists , is an easie task , much inferiour unto the constant labour which some men use in their trades and callings . and in them , in the performance of them either publick , or in their families , men may be weary of god : and according as they are remiss in the constant keeping up of spirituality , and the exercise of grace in sacred duties , so is the degree of their weariness . and there is almost nothing whereby men may take a safer measure of their decays , or growth , than by the usual frame of their minds in these duties . if they do constantly in them stir up themselves to take hold of god , as isa. . . it is an evidence of a good temper of spiritual health in the soul. but this will not be done without the utmost watchfulness and care against impressions from the flesh and other temptations . but sloth and formality , herein , is a sign of a thriftless state in the inner man : and all inventions of such formality are disserviceable unto the interest grace . . so is it with them also who attending unto the outward duties of religion , do yet indulge themselves in any known sin ; for there is nothing of god in those duties , which tend not unto the mortification of all sin : and men may keep up a form of godliness , to countenance themselves in the neglect of it's power . and in particular , where any known sin is indulged unto , where the mortification of it is not duly endeavoured , where our religious duties are not used , applied and directed unto that end , there is a weariness of whatever is of god in them , nor hath the soul any real entercourse or communion with god by them . . if we should make a particular enquiry into the state of our souls , with respect unto those graces which are most useful , and tend most to the glory of god , it is to be feared , that the decays of many would be made very evident ; such are zeal , humility , contriteness of heart , spiritual mindedness , vigour of soul , and delight in the ways of god , love , charity , self-denial , and like . are we fat and flourishing in these things even in old age ? are they in us , and do abound , as the apostle speaks ? pet. . . do we bring forth the fruit of them so as to show the faithfulness of god in his supply of grace ? i shall not make a particular enquiry into them , but only give two general rules whereby we may try our selves with respect unto them all . . the loss of a spiritual appetite unto the food of our souls , is an evidence of a decay in all these graces . spiritual appetite consists in earnest desires , and a savoury relish : so it is described by the apostle , pet. . , . as new-born babes desire the sincere milk of the word , that ye may grow thereby ; if so be you have tasted that the lord is gracious . there is required unto this spiritual appetite an earnest desire of the word , grounded on an experience of the grace of god in it unto this end , that we may grow and thrive spiritually thereby . and this appetite will give us as just a measure of the state of grace in us , as a natural appetite unto wholsome food , with due digestion thereon , doth give of a good state of health in the body . this therefore we are to enquire into : doth it abide in us as formerly ? we hear the word preached as much as ever ; but do we do it with the same desire and spiritual relish as before ? some hear to satisfie their convictions , some to please their fancies , and some to judge of the persons by whom it is dispensed . it is but in few that the necessary preparation for the due receiving of it are found . when men grow in age , they lose much of their natural appetite unto food ; they must eat still for the maintenance of life , but they do it not with that desire after it , and that gust in it as in the days of youth and health . hence they are apt to think , that the meat which they had formerly was more savoury than what is now provided for them ; though what they now enjoy is much to be preferred before what they then had : the change is in themselves . so we may find not a few professors , who are ready to think and say , that the preaching which they had in former days , and the religious exercises which they were ingaged in , were far to be preferred above what they now enjoy . but the change is in themselves , they have lost their spiritual appetite , or their hunger and thirst after the food of their souls . the full soul loatheth the honey-comb ; but to the hungry soul every bitter thing is sweet , prov. . . men being grown full of themselves , and of a good conceit of their own abilities , have lost their spiritual appetite unto the word of god ; and this makes the word lose it's power and efficacy towards them . that word which the psalmist says is sweeter than the honey , or honey-comb , psal. . . hath little or no taste or relish in it unto them . if they were hungry , they would find a sweetness in the bitterest of it's reproofs , beyond what they can now find in the sweetest of it's promises . they come to hear the word with sick desires , and low expectations , as if they were invited to eat after a feast , being self-full before . but this loss of a spiritual appetite , is an evidence of the decay of all other graces whatever . . a neglect of making religion our principal business , is another evidence of the decay of all sorts of grace in us : for where grace is in it's proper exercise , it will subordinate all things unto religion , and the ends of it , as david twenty times declares in the th . psalm . all things , all occasions of life shall be postponed thereunto : the love and valuation of it will bear sway in our minds , our thoughts and affections , and the practice of it shall give rule unto all other concernments : but is it so with many amongst us ? it is well if religion be one thing , it is far enough from being the one thing ; every other thing is preferred before it , and it can hardly crowd in to possess any place in their minds . to see men continually plodding in the affairs of the world , regulating all their actings by their concernment in them , diverting only at some seasons , as it were out of their way unto duties of religion , it is vain to say , that they make religion their business : but there is scarce a more certain evidence of a frame of mind spiritually decaying in all sorts of graces , if ever any of them were in it in sincerity and power , than this one , that men do not make religion their chiefest business : and a little self-examination will help men to judge what it is that they make so to be . lastly , i might also instance in the uselesness of men in their profession ; in want of love unto all saints , barrenness in good works , unreadiness and unwillingness to comply in any extraordinary manner with the calls of god unto repentance and reformation ; in love of the world , and pride of life , with passions suited unto such principles , predominant in them ; for they are all undeniable evidences , that those with whom they are found , had never any true grace at all , or that they are fallen under woful decays . but what hath been spoken may be sufficient unto our present purpose . this is the third thing that was proposed , namely , an endeavour to leave convictions on the minds of some concerning their spiritual decays , and the necessity of seeking after a revival by the means that shall be insisted on . and i intend it principally for those of us who under a long profession , are now come unto age , aud shall not have much time for duty continued unto us . and the truth is , i meet with none , who are christians of any considerable experience , and are spiritually minded , but they are sensible of the danger of such decays in this hour of temptation , and how difficult it is in the use of all means to keep up a vigorous active frame of mind in faith , love , holiness and fruitfulness . and for those who are not concerned herein , i confess i know not what to make of them , or their religion . . i proceed unto that which was proposed in the fourth , or last place ; namely , the way and means whereby believers may be delivered from these decays , and come to thrive and flourish in the inward principle , and outward fruits of spiritual life , which will bring us back unto the consideration of that truth which we may seem to have diverted from . and to this end , the things ensuing are proposed unto consideration . . the state of spiritual decays is recoverable . no man that is fallen under it hath any reason to say there is no hope , provided he take the right way for his recovery . if every step that is lost in the way to heaven should be irrecoverable , woe would be unto us ; we should all assuredly perish . if there were no reparation of our breaches , no healing of our decays , no salvation but for them who are always progressive in grace ; if god should mark all that is done amiss , as the psalmist speaks , o lord , who should stand ? nay , if we had not recoveries every day , we should go off with a perpetual backsliding . but then , as was said , it it required that the right means of● it be used , and not that which is destructive of what is designed , whereof i shall give an instance . when trees grow old , or are decaying , it is useful to dig about them , and manure them , which may cause them to flourish again , and abound in fruit : but instead hereof , if you remove them out of their soil , to plant them in another , which may promise much advantage , they will assuredly wither and dye . so it is with professors , and hath been with many ; finding themselves under manifold decays , and little or nothing of the life and power of religion left in them , they have grown weary of their station , and have changed their soyl , or turning from one way in religion unto another , as some have turned papists , some quakers , and the like , apprehending that fault to be in the religion which they professed , which was indeed only in themselves . you cannot give an instance of any one who did not visibly wither and dye therein ; but had they used the proper means for their healing and recovery , they might have lived and brought forth fruit. . a strict attendance unto the severities of mortification , with all the duties that lead thereunto , is required unto this end : so also is the utmost diligence in all duties of obedience . these things naturally offer themselves , as the first relief in this case , and they ought not to be omitted . but if i should insist upon them , they would branch themselves into such a multitude of particular directions , as it is inconsistent with my design here to handle . besides , the way which i intend to propose is of another nature , though consistent with all the duties included in this proposal ; yea , such as without which not one of them can be performed in a due manner . wherefore , as unto these things , i shall only assert their necessity , with a double limitation . . that no duties of mortification be prescribed unto this end , as a means of recovery from spiritual decays , but what for matter and manner are of divine institution and command . all others are laid under a severe interdict , under what pretence soever they may be used , who hath required these things at your hands ? want hereof , is that whereby a pretended design to advance religion in the papacy , hath ruined it . they have under the name and pretence of the means of mortification , or the duties of it , invented and enjoyned , like the pharisees , a number of works , ways , duties , so called , which god never appointed , nor approved , nor will accept , nor shall they ever do good unto the souls of men. such are their confessions , disciplines , pilgrimages , fastings , abstinence , framed prayers to be repeated in stated canonical hours , in such a length and number . in the bodily labour of these things , they exercise themselves to no spiritual advantage . but it is natural to all men to divert to such reliefs in this case . those who are throughly convinced of spiritual decays , are therewithall pressed with a sense of the guilt of sin ; for it is sin which hath brought them into that condition . hereon in the first place they set their contrivance at work , how they may atone divine displeasure , and obtain acceptance with god : and if they are not under the actual conduct of evangelical light , two things immediately offer themselves unto them . first , some extraordinary course in duties , which god hath not commanded . this is the way which they betake themselves unto in the papacy , and which guilt in the darkness of corrupted nature vehemently calls for . secondly , an extraordinary multiplication of such duties , as for the substance of them are required of us . an instance in both kinds we have micah . , . wherewith shall i come before the lord , and bow my self before the high god ? shall i come before him with burnt-offerings , with calves of a year old ? will the lord be pleased with thousands of rams , or with ten thousands of rivers of oyl ? shall i give my first-born for my transgressions , the fruit of my body for the sin of my soul ? and by this means they hope for a restitution into their former condition . and whereas spiritual decays are of two sorts : first , from the power and effect of convictions only , which are multiplied among temporary believers : and secondly , from degrees in the power and effects of saving grace . those whose decays are of the first sort , are never to be diverted from , attempting their relief by such means : and when they find them fail , for the most part they cease contending , and abandon themselves to the power of their lusts ; for they have no evangelical light to guide them in another course . unto them who are of the second sort , is this direction given , in an endeavour for a recovery from backsliding , and thriving in grace , by a redoubled attendance unto the duties of mortification , and new obedience . let care be taken , that as unto the matter of them they be of divine appointment , and as to the manner of their performance , that it be regulated by the rules of the scripture . such are constant reading and hearing of the word , prayer with fervency therein , a diligent watch against all temptations and occasions of sin ; especially an endeavour by an holy earnestness , and vehement rebukes , of the entrance of any other frame , to keep the mind spiritual and heavenly in it's thoughts and affections . . let them take heed , that they attempt not these things in their own strength . when men have strong convictions , that such and such things are their own duty , they are apt to act as if they were to be done in their own strength . they must do them , they will do them , that is as unto the outward work , and therefore they think they can do them , that is in a due manner . the holy ghost hath for ever rejected this confidence , none shall prosper in it , cor. . . chap. . . but hereby many deceive themselves , labouring in the fire , while all they do doth immediately perish ; they have been negligent and careless , whereby things are come to an ill posture with them , and that peace which they had is impaired : but now they will pray , and read , and fast , and be liberal to the poor , and now an abstinence from sin. all these things they suppose they can do of themselves , because they can and ought to perform the outward works , wherein the duties intended do consist . hereby christ is left out of the whole design , who when all is done , is the lord that healeth us , exod. . . and there is another evil herein ; for whatever men do in their own natural abilities , there is a secret reserve of some kind of merit in it . those who plead for these things , do averr there can be no merit in any thing , but what proceeds from our own free-will ; and what is so done , hath some kind of merit inseparably accompanying of it ; and this is enough to render all endeavours of this kind not only useles and fruitless , but utterly rejected . faith 〈…〉 the assistance of christ and his in and unto these duties ; or however they may be multiplied , they will not he effectual unto our healing and recovery . these things are to be used , according as we receive supplies of grace from above , in subordination unto that work of faith that shall be declared . wherefore , . the work of recovering backsliders or believers from under their spiritual decays , is an act of soveraign grace , wrought in us by vertue of divine promises ; out of this eater cometh meat . because belivers are liable to such declensions , backslidings , and decays , god hath provided and given unto us great and precions promises of a recovery , if we duly apply our selves unto the means of it . one of the places only wherein they are recorded , i shall here call over , and explain , hosea . , , , , , , , . o israel , return unto the lord they god , for thou hast fallen by thine iniquit● : take with you words , and turn with the lord , say unto him , take away all iniquity , and receive 〈◊〉 graciously : so will we render the calves of our lips , &c. i will heal their backslidings , i will love them freely , for mine anger is turned away from him : i will be as the dew unto israel ; be shall grow as the lilly , and cast out his roots as lebanon . his branches shall spread , and his beauty shall be as the olive tree , and his smell as lebanon . they that dwell under his shadow shall return , they shall revive as the corn , and grow as the vine , the scent thereof shall be as the wine of lebanon : 〈◊〉 . wall say , what have i to do any more with idols ? i have heard him , and observed him , i am like a green fir-tree ; from me is thy fruit found . the whole matter treated of in general , both as unto the disease and remedy , is fully stated in this passage of scripture ; and that in the experience of the church , and god's dealing with them : we may therefore receive many plain directions from it , and a safe guidance in our progress , which we shall endeavour to take in the ensuing observations . . this application of god unto israel , ( o israel return , ) was made when the generality of the people were wicked and devoted unto utter destruction . so it is declared in the last words of the foregoing chapter , and their desolation fell out not long after accordingly . wherefore , no season nor circumstances of things shall obstruct soveraign grace , when god will exercise it towards his church : it shall work in the midst of desolating judgments . . in such a time the true israel of god , the elect themselves , are apt to be overtaken with the sins of the whole , and so to backslide from god , and so to fall into spiritual decays . so israel had now done , though she had not absolutely broken covenant with god ; he was yet unto her the lord thy god , yet she had fallen by her iniquity . times of publick apostacy are often accompanied with partial defects in the best ; because iniquity aboundeth , the love of many shall wax cold , mat. . . . when god designs to heal the backsliding of his people by soveraign grace , he gives them effectual calls unto repentance , and the use of means for their healing : so he doth here by his prophet , o israel return , take with you words . and if i could see that god did stir up his faithful ministers to apply themselves in a peculiar manner , unto this work of pressing vehemently all their congregations with their duty herein ; and let them know , that there is no other way to prevent their ruine , but by returning unto the lord , according to the ways of it here prescribed ; i should not doubt but that the time of healing were at hand . . the means prescribed unto this end , that our backslidings may be healed , in a way suited unto the glory of god , is renewed repentance : and this acts it self , . in servent prayer ; take with you words , and say . consider the greatness and importance of the work before you , and weigh well what you do in your dealing with god. the matter of this prayer is twofold : ( . ) the pardon of all iniquity ; that is , the taking of it away : and no sin is omitted , all being now become equally burthensome ; take away all iniquity . when the souls of sinners are in good earnest in their return unto god , they will leave out the consideration of no one sin whatever . nor are we meet for healing , nor shall we apply our selves unto it in a due manner , without some previous sense of the love of god in the pardon of our sin. ( . ) gracious acceptation , receive us graciously . the words in the original are only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and receive good : but both the words being used variously , the sense eminently included in them , is well expressed by receive us graciously . after we have cast our selves under tokens of thy displeasure , now let us know that we are freely accepted with thee . and this also lyes in the desires of them who design to obtain an healing of their backslidings ; for under them they are sensible that they are obnoxious unto gods displeasure . . affectionate confessions of the sin , wherein their beckslidings did consist , or which were the occasions of them . ashur shall not save us , &c. we will say no more to the work of our hands , ye are our gods. fleshly confidence , and false worship , were the two great sins that had now ruined the body of the people : these believers themselves had an accession unto them more or less , as now they have unto the prevailing sins of the days wherein we live , by conformity unto the world. of these sins god expecteth a full and free confession in order unto our healing . . a renewed covenant engagement to renounce all other hopes and expectation , and to betake themselves with their whole trust and confidence unto him ; whereof they express , first , the cause , which was his meer grace and mercy : for in thee the fatherless findeth mercy ; and secondly , the effect of it , which is praise and thanksgiving : so will we render the calves of our lips. and some things we may hence farther observe as unto the case under consideration . as , . although god will repair our spiritual decays , and heal our backslidings freely , yet he will do it so , or in such a way , as wherein he may communicate grace unto us , to the praise of his own glory . therefore are these duties prescribed unto us in order thereunto ; for although they are not the procuring cause of the love and grace from whence alone we are healed , yet are they required in the method of the dispensation of grace , to precede the effect of them . nor have we any where a more illustrious instance and testimony of the consistency and harmony which is between soveraign grace , and the diligent discharge of our duty , than we have in this place : for as god promiseth , that he would heal their backslidings out of his free love , verse . and would do it by the communication of effectual grace ; ver . . so he injoyns them all these duties in order thereunto . . that tunless we find these things wrought in us in a way of preparation , for the receiving of the mercy desired , we have no firm ground of expectation , that we shall be made partakers of it : for this is the method of gods dealing with the church . then , and then only we may expect a gracious reviving from all our decays , when serious repentance working in the ways declared , is found in us . this grace will not surprize us in our sloth , negligence , and security , but will make way for it self , by stirring us up unto sincere endeavours after it , in the perseverance of these duties . and untill we see better evidences of this repentance among us , than as yet appears , we can have but small hopes of a general recovery from our present decays . . the work it self is declared , ( . ) by it's nature . ( . ) in it's causes . ( . ) from it's effects . . in the nature of it , it is the healing of backslidings ; i will heal their backslidings ; the sin whereby they are fallen off from god , unto whom they are now exhorted to return . these bring the souls of men into a diseased estate , and danger of death : the cure hereof , is the work of god alone . hence he gives himself that title , i am the lord that healeth thee , exod. . . and because of the poysonous nature of sin , and the danger it brings of eternal death unto the souls of men , the removal of it , or a recovery from it , is often called by the name of healing , psal. . . isai. . , . hos. . . here it includeth two things ; first , the pardon of sin past , and then a supply of grace to make us fruitful in obedience . i will be as the dew to israel , as we shall see . this is god's healing of backslidings . . in the causes of it , which are , ( . ) the principal moving cause , and that is free undeserved love ; i will love them freely . from hence alone is our recovery to be expected . ( . ) the efficient cause , which as unto sins past is pardoning mercy ; mins anger is turned away from him : and as unto renewed obedience , in which two our recovery consists , it is in a plentiful supply of effectual grace ; i will be as the dew unto israel . fresh supplies of the spirit of grace from above are so expressed : this is necessary unto our healing and recovery . . it is described by it's effect , which is a much more abundant fruitfulness in holiness and obedience , in peace and love , than ever they had before attained . this the prophet sets out in multiplied similitudes and metaphors , to denote the greatness and efficacy of the grace so communicated . i have a little insisted on the opening of this context , for sundry reasons . . the case which i would consider , is in all the parts of it stated distinctly , and represented clearly unto us . there is nothing remains , but only the especial way , whereby in the exercise of faith this grace may be obtained , which is that which i shall speak unto in the last place , as that which is principally intended in this discourse . . that i might shew how great a thing it is to have our spiritual decays made up , our backslidings healed , and so to attain the vigorous acting of grace and spiritual life , with a flourishing profession , and fruitful obedience in old age : it is so set forth here by the holy ghost , as that every one must needs have a sense of the beauty and glory of the work : it is that which divine love , mercy and grace are eminently effectual in unto the glory of god , that which so many duties are required to prepare us for . let no man think that it is a light or common work , every thing in it is peculiar : it is unto them who are made partakers of it , a life from the dead . . that none may utterly despond under their decays . when persons are awakened by new convictions , and begin to feel the weight of them , and how 〈◊〉 they are intangled with them , they 〈◊〉 ready to faint , and even to despair of deliverance . but we see that here is a promise of deliverance from them by pardoning mercy , and also of such fresh springs of grace as shall cause us to abound in holiness and fruitfulness . who is it that is entangled with corruptions and temptations , that groans under a sense of a cold lifeless barren frame of heart ? he may take in spiritual refreshment , if by faith he can make application of this promise unto himself . . that which remains , is to declare the particular way whereby in the exercise of faith , we may obtain the fruit of this and all other promises of the like nature , unto the end so often proposed ; namely , of being flourishing and fruitful even in old age. now supposing a due attendance unto the duties mentioned , i shall give some directions , with respect unto that which gives life , power and efficacy unto them all , and which will infallibly bring us unto the full enjoyment of this signal mercy : and they are these that ●ollow . . all our supplies of grace are from jesus christ. grace is declared in the promises of the old testament , but the way of it's communication , and our receiving of it , is revealed unto us in the new. this belongs to the mystery of it , that all grace is from christ , and shall be in vain expected any other way . he hath assured us , that without him we can do nothing ; we can no more bring forth fruit , than a branch can that is separated from the vine , john . , , . he is our head , and all our spiritual influences , that is , divine communication of grace ; are from him alone . he is our life efficiently , and liveth in us effectively , so as that our ability for vital acts is from him , gal. . . col. . , . are we then any of us under convictions of spiritual decays ? or do we long for such renovations of spiriritual strength , as may make us flourish in faith , love and holiness , we must know assuredly , that nothing of all this can be attained , but it must come from jesus christ alone . we see what promises are made , what duties are prescribed unto us ; but however , we should endeavour to apply our selves unto the one on the other , they would yield us no relief , unless we know how to receive it from christ himself . . the only way of receiving supplies of spiritual strength and grace , from jesus christ , on our part , is by faith. hereby we come unto him , are implanted in him , abide with him , so as to bring forth fruit. he dwells in our hearts by faith , and he acts in us by faith , and we live by faith in or on the son of god. this i suppose will be granted , that if we receive any thing from christ , it must be by faith , it must be in the exercise of it , or in a way of believing ; nor is there any one word in the scripture that gives the least encouragement to expect either grace or mercy from him in any other way , or by any other means . . this faith respects the person of christ , his grace , his whole mediation , with all the effects of it , and his glory in them all . this is that which hath been so much insisted on in the foregoing discourses , as that it ought not to be again insisted on : this therefore is the issue of the whole . a steady view of the glory of christ , in his person , grace , and office , thrô faith , or a constant lively exercise of faith on him , according as he is revealed unto us in the scripture , is the only effectual way to obtain a revival from under our spiritual decays , and such supplies of grace as shall make us flourishing and fruitful even in old age. he that thus lives by faith in him , shall by his spiritual thriving and growth , shew , that the lord is upright , that he is our rock , and that there is no unrighteousness in him . we may consider briefly : first , how this is is testified unto in the scripture , and then what are the ways whereby this grace , or duty will produce this effect , and so put a close unto this part of the application of the sacred truth before declared . . this direction is given us , psal. . . they looked unto him and were lightened , and their faces were not ashamed . that it is christ , or the glory of god in him , that is thus looked unto , i need not prove , it will not be denied . and it is their faith which is expressed by their looking unto him ; which is nothing but that beholding of his glory which we have described : for it is an act of trust arising from an apprehension of who and what he is . the issue or effect hereof is , that they were lightened ; that is , received fresh communication of spiritual , saving , refreshing light from him , and consequently of all other graces , whence their faces were not ashamed ; nor shall we fail in our expectation of new spiritual communication in the exercise of the same faith. this is that which we are called unto , isa. . . look unto me , and be saved , all ye ends of the earth . on this look to christ , on this view of his glory depends our whole salvation ; and therefore all things that are needful thereunto , do so also : this is the way whereby we receive grace and glory . this is the direction given us by the holy ghost for the attaining of them . so is the same duty described , micah . . therefore i will look unto the lord , i will wait for the god of my salvation ; my god will hear me . the church knew not any other way of relief , whatever her distresses were . a look unto christ as crucified , ( and how glorious he was therein , hath been declared , ) is made the cause and fountain of that godly sorrow , which is a spring unto all other graces , especially in those who have fallen under decays ; zech. . . and it is so also of desiring strength from him , to enable us to endure all our tryals , troubles and afflictions , with patience unto the end , heb. . . the only enquiry remaining , is , how a constant view of the glory of christ , will produce this blessed effect in us : and it will do so several ways . . it will be effected by that transforming power and efficacy , which this exercise of faith is always accompanied withal . this is that which changeth us every day more and more into the likeness of christ , as hath been at large before declared . herein all revivals and all flourishings are contained . to have a good measure of conformity unto christ , is all whereof in this life we are capable : the perfection of it is eternal blessedness . according as are our attainments therein , so is the thriving and flourishing of the life of grace in us , which is that which is aimed at ; other ways and means it may be have failed us , let us put this to the tryal . let us live in the constant contemplation of the glory of christ , and vertue will proceed from him to repair all our decays , to renew a right . spirit within us , and to cause us to abound in all duties of obedience . this way of producing these effects , flesh and blood will not reveal ; it looks like washing in jordan to cure a leprosie : but the life of faith is a mystery known only unto them in whom it is . . it will fix the soul unto that object which is suited to give it delight , complacency , and satisfaction . this in perfection is blessedness , for it is caused by the eternal vision of the glory of god in christ : and the nearer approaches we make unto this state , the better , the more spiritual , the more heavenly is the state of our souls . and this is to be obtained only by a constant contemplation of the glory of christ , as hath been declared . and it is several ways effectual unto the end now proposed . for , . the most of our spiritual decays and barrenness arise from an inordinate admission of other things into our minds ; for these are they that weaken grace in all it 's operations . but when the mind is filled with thoughts of christ and his glory , when the soul thereon cleaves unto him with intense affections , they will cast out , or not give admittance unto those causes of spiritual weakness and indisposition : see col. . , , , , . ephes. . . . where we are ingaged in this duty , it will stir up every grace unto it's due exercise , which is that wherein the spiritual revival enquired after , doth consist . this is all we desire , all we long for , this will make us fat and flourishing , namely , that every grace of the spirit have it's due exercise in us . see rom. . , , . pet. . , , , . whereas therefore , christ himself is the first proper adequate object of all grace , and all it's exercise , ( for it first respects him , and then other things for him ) when the mind is fixed on him , and his glory , every grace will be in a readiness for it's due exercise . and without this we shall never attain it by any resolutions or endeavours of our own , let us make the tryal when we please . . this will assuredly put us on a vigilant watch , and constant conflict against all the deceitful workings of sin , against all the entrances of temptation , against all the ways and means of surprizals into foolish frames , by vain imaginations , which are the causes of our decays . our recovery or revival will not be effected , nor a fresh spring of grace be obtained , in a careless , slothful course of profession . constant watching , fighting , contending against sin , with our utmost endeavour for an absolute conquest over it , are required hereunto . and nothing will so much excite and encourage our souls hereunto , as a constant view of christ and his glory ; every thing in him hath a constraining power hereunto , as is known to all who have any acquaintance with these things . finis . books sold by william marshall , at the bible in newgate-street . books written by the late dr. john owen . in folio . . his exposition on the whole epistle to the hebrews , with exercitations concerning the messiah : wherein the promises concerning him to be a spiritual redeemer of mankind , are explained and vindicated . his coming , and accomplishment of his work according to the promises , is proved and confirmed . the person , or who he is , declared . the whole oeconomy of the mosaical law , rites , worship , and sacrifices , is explained . and in all , the doctrine of the person , office and work of the messiah , is opened : the nature and demerit of the first sin is unfolded : the opinions and traditions of the ancient and modern jews are examined : their objectious against the lord christ and the gospel are answered : the time of the coming of the messiah is stated : and the great fundamental truths of the gospel vindicated . in four volumes , folio . . a discourse concerning the holy spirit : wherein an account is given of his name , nature , personality , dispensation , operations , and effects . his whole work in the old and new creation is explained : the doctrine concerning it vindicated from oppositions and reproaches . the nature also and necessity of gospel holiness ; the difference between grace and morality , or a spiritual life unto god in evangelical obedience , and a course of moral vertues , are stated and declared . fol. . the doctrine of the saints perseverance , explained and confirmed . or , the certain permanency of their ( . ) acceptation with god , and ( . ) sanctification from god ; manifested and proved : from , . the eternal principles , . the effectual causes : and , . the external means thereof , &c. fol. books in quarto , written by the same author . . the true nature of a gospel church and its government : wherein these following particulars are distinctly handled . i. the subject matter of the church . ii. the formal cause of a particular church . iii. of the polity , rule or discipline of the church in general . iv. the officers of the church . v. the duty of pastors of churches . vi. the office of teachers in the church . vii . of the rule of the church , or of ruling elders . viii . the nature of church polity or rule , with the duty of elders . ix . of deacons . x. of excommucation . xi . of the communion of churches . price bound . s. . the doctrine of justification by faith , through the imputation of the righteousness of christ , explained , confirmed and vindicated . . an enquiry into the original , nature , institution , power , order , and communion of evangelical churches . with an answer to the dscourse of the vnreasonableness of separation , written by dr. edward stillingfleet ; and in the defence of the vindication of nonconformists from the guilt of schism . . the grace and duty of being spiritually minded , declared and practically improved . . a discourse of communion with god the father , son , and holy ghost , each person distinctly : in love , grace and consolation : or the saints fellowship with the father , son , and holy ghost , unfolded . . vindiciae evangelicae : or , the mystery of the gospel vindicated , and socinianism examined , in the consideration , and confutation of a catechism , called , a scripture catechism , written by j. biddle , m. a. and the catechism of valentinus smalcius , commonly called the racovian catechism . . a display of arminianism : being a discovery of the old pelagian idol free-will , with the new goddess contingency , advancing themselves into the throne of the god of heaven , to the prejudice of his grace , providence , and supreme dominion over the children of men. wherein the main errors of the arminians are laid open , by which they are fallen off from the received doctrine of all the reformed churches , with their opposition in divers particulars to the doctrine established in the church of england . discovered out of their own writings and confessions , and confuted by the word of god. . the death of death in the death of of christ. a treatise of the redemption and reconciliation that is in the blood of christ , with the merit thereof , and the satisfaction wrought thereby . wherein the proper end of the death of christ is asserted ; the immediate effects and fruits thereof assigned , with their extent in respect of it's object ; and the whole controversie about vniversal redemption fully discussed . in four parts . . a declaration of the glorious mystery of the person of christ , god and man. with the infinite wisdom , love and power of god in the contrivance and constitution thereof . as also the grounds and reasons of his incarnation , the nature of his ministry in heaven , the present state of the church above thereon , and the use of his person in religion . with an account and vindication of the honour , worship , faith , love and obedience due unto him , in and from the church . books in octavo , written by the same author . . the nature of apostasie from the profession of the gospel , and the punishment of apostates declared , in an exposition of heb. . , , . with an enquiry into the causes and reasons of the decay of the power of religion in the world ; or the present general defection , from the truth , holiness and worship of the gospel . also , of the proneness of churches and persons of all sorts unto apostasie . with remedies and means of prevention . . exercitations concerning the name , original , nature , use and continuance of a day of sacred rest. wherein the original of the sabbath , from the foundation of the world , the morality of the fourth commandment , with the change of the seventh day , are enquired into . together with an assertion of the divine institution of the lord's day , and practical directions for it's due observation . . the nature , power , deceit , and prevalency of the remainders of indwelling-sin in believers . together with the ways of it's working , and means of prevention . opened , evinced and applyed , with a resolution of sundry cases of conscience thereunto appertaining . . an answer to a book , entituled , fiat lux. . a vindication of the animadversions on fiat lux. wherein the principles of the roman church , as to moderation , unity and truth are examined : and sundry important controversies concerning the rule of faith , papal supremacy , the mass , images , &c. discussed . . a vindication of some passages in a discourse concerning communion with god , from the exceptions of william sherlock , rector of st. george botolph-lane . . a discourse concerning evangelical love , church-peace and vnity . with the occasions and reasons of present differences and divisions about things sacred and religious . written in the vindication of the principles and practice of some ministers and others . . a brief declaration and vindication of the doctrine of the trinity : as also of the person and satisfaction of christ. accommodated to the capacity and use of such as may be in danger to be seduced : and the establishment of the truth . . a discourse of the mortification of sin in believers : . the necessity , . the nature , and . the means of it . with a resolution of sundry cases of conscience , thereunto belonging . . a treatise of the dominion of sin and grace ; wherein sins reign is discovered , in whom it is , and in whom it is not : how the law supports it ; how grace delivers from it by sealing up it's dominion in the heart : from rom. . . bound s. . a brief and impartial account of the nature of the protestant religion , it 's state and fate in the world , it 's strength and weakness , with the ways and indications of the ruine or continuance of it's publick national profession . price stitch'd d. . a brief instruction in the worship of god , and discipline of the churches of the new testament : by way of question and answer : with an explication and confirmation of those answers . price bound s. . a discourse of the work of the spir● in prayer , with a brief inquiry into the nature and use of mental prayer and forms . . the causes , ways and means of understanding the mind of god in the scripture . . an answer to doctor parker . . an humble testimony unto the goodness and severity of god , in his dealing with sinful churches and nations : or , the only way to deliver a sinful nation from utter ruine by impendent judgments . price bound s. . a discourse of temptation , the nature and power of it ; the danger of entring into it , and the means of preventing that danger : with a resolution of sundry cases there to belonging . price bound s. . the principles of the doctrine of christ unfolded : wherein those principles of religion are explained , the knowledge whereof is required before any person be admitted to the sacrament of the lords supper : for the use of christian congregations . price bound d. . the original of the scriptures . . diatriba de justitiâ divinâ . . the defence of mr. cotton against mr. cawdrey . . eshcol , or rules for those in church fellowship . . meditations and discourses on the glory of christ , in his person , office and grace ; with the difference between faith and sight : applyed unto the use of them that believe . it was formerly printed , and is now reprinted , and may be bound up with the second part , being the application both to unconverted sinners , and saints under spiritual decays . both bound together s. d. all these by the late reverend dr. john owen . books written by other authors . caryl's exposition on the book of job . two volumes . pool's synopsis in latin. five volumes . with the index's . pool's synopsis on the new testament . in two volumes , in latin , with the index , is sold very cheap , for . s. in quires , and s. bound . index's on the old and new testament , to be sold alone . price . s. clarks martyrology . christ alone exalted : being the compleat works of tobias crisp , d. d. containing xlii . sermons on several select texts of scriptures : which were formerly printed in three small volumes , by that late eminent and faithful dispenser of gods word : who was sometime minister at brinkworth in wiltshire ; and afterward many of the sermons were preached in and about london . to which is now added , ten sermons , whereof eight were never before printed , faithfully transcribed from his own notes : which is all that ever will be printed of the said dr's . an exposition of the whole book of the revelation . wherein the visions and prophecies of christ are opened and expounded : shewing the great conquests of our lord jesus christ for his church over all his and her adversaries , pagan , arian , and papal ; and the glorious state of the church of god in the new heavens and new earth , in these latter days . by hanserd knowles , preacher of the morning lecture at pinners-hall . the character of a good commander , together with a short commendation of the famous artillery ( more properly military ) company of london ; also a brief encomium on the great duke , and worthy prince , elector of brandenburg . lastly , plain dealing with treacherous dealing . whereunto is annexed the general exercise of the prince of oranges army : by captain tho. plunket . the general exercise ordered by his then highness the prince of orange , to be punctually observed of all the infantry in service of the states general of the vnited provinces . containing the general exercise of pike and musket ; with their facings , doublings and ●heelings of a battalion ; ordered by his present 〈◊〉 , to be observed of all the infantry in his service , being short , easie and graceful . the second edition , corrected . the heavenly trade , or the best merch●ndizing : the only way to live well in impove●shing times . a discourse occasioned from the decay of earthly trades , and visible wastes of practical piety in the day we live in , offering arguments and counsels to all , towards a speedy revival of dying godliness , and timely prevention of the dangerous issues thereof impending on us . necessary for all families . the second edition corrected . by bartholomew ashwood , minister of the gospel , author of the best treasure . christ a christians life : or a practical discourse of a believers life , derived from christ , and resolved into christ. being the substance of several sermons preach'd by the author upon his recovery from a fit of sickness , and now extorted from him by the importunity of friends . by john gammon , minister of the gospel , and pastor of ● congregation in white-chappel . cook 's mellifigium chirurgia , or the marrow of chir●rgery , with anatomy . the fourth edition enlarge● , with many additions . cha●eton 's anatomy lectures . finis . notes, typically marginal, from the original text notes for div a -e see joh. . . chap. . , , , . cor. . . col. . . ephes. . , , , , , , . heb. . . of schisme the true nature of it discovered and considered, with reference to the present differences in religion. / by john owen d.d. owen, john, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (thomason tracts ; :e [ ]) of schisme the true nature of it discovered and considered, with reference to the present differences in religion. / by john owen d.d. owen, john, - . [ ], , [ ] p. printed by l.l. for t. robinson, oxford, : anno dom. m.dc.l.vii. [ ] annotation on thomason copy: "different from ye former"; "june ". reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng schism -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion of schisme the true nature of it discovered and considered , with reference to the present differences in religion . by john owen d. d. oxford , printed by l. l. for t. robinson , anno dom. m. dc.l.vii . of schisme . cap. i. aggravations of the evil of shisme , from the authority of the antients . their incompetency to determine in this case ; instanced in the sayings of austine and hierome . the saying of aristides . judgement of the antients subjected to disquisition . some mens advantage in charging others with schisme . the actors part priviledged . the romanists interest herein . the charge of schisme not to be despised . the iniquity of accusers justifys not the accused . severall persons charged with schisme on severall accounts . the designe of this discourse in reference to them . justification of differences unpleasant . attempts for peace and reconciliation considered . severall perswasions hereabouts , and endeavours of men to that end. their issues . it is the manner of men of all perswasions , who undertake to treat of schisme , to make their entrance with invectives against the evills thereof , with aggravations of its heinousnesse . all men whether intending the charge of others , or their own acquitment , esteem themselves concerned so to doe . sentences out of the fathers , & determinations of schoolemen , making it the greatest sinne imaginable , are usually produced to this purpose . a course this is which mens apprehensions have rendred usefull , and the state of things in former dayes easy . indeed whole volumes of the ancients , written when they were actors in this cause , charging others with the guilt of it , & consequently with the vehemency of men , contending for that , wherein their own interest lay , might ( if it were to our purpose ) be transcribed to this end . but as they had the happines to deale with men evidently guilty of many miscarriages , and for the most part absurd ad foolish , so many of them having fallen upon such a notion of the catholick church and schisme , as hath given occasion to many woefull mistakes , and much darknesse in the following ages , i cannot so easily give up the nature of this evill to their determination and judgement . about the aggravations of its sinfullnesse i shall not contend . the evidence which remaines of an indulgence in the best of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this businesse especially , deters from that procedure . from what other principle were those words of augustine ; obscurius dixerunt prophetae de christo quā de ecclesia : puto propterea quia videbant in spiritu contra ecclesiam homines facturos esse particulas : et de christo non tantam litem habitutos , de ecclesia magnas contentiones excitaturos . conc. . ad psal . . neither the affirmation it selfe , nor the reason assigned can have any better root . is any thing more cleerly and fully prophesy'd on then christ ? or was it possible that good men should forget with what contests the whole church of god all the world over had been exercised from its infancy about the person of christ ? shall the tumultuating of a few in a corner of africk , blot out the remembrance of the late diffus●on of arrianisme over the world ? but hierom hath given a rule for the interpretation of what they delivered in their polemicall engagements ; telling us plainely in his apology for himselfe to pammachius , that he had not so much regarded what was exactly to be spoken in the controversy he had in hand , as what was fit to lay load upon jovinian . and if we may believe him , this was the manner of all men in those dayes . if they were engaged they did not what the truth only , but what the defence of their cause also required . though i believe him not as to all he mentions , yet doubtlesse we may say to many of them , as the apostle in another case ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . though aristides obteined the name of just , for his uprightnesse in the management of his own private affaires yet being ingag'd in the administration of those of the common-wealth , he did many things professedly unjust ; giving this reason , he did them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . besides , the age wherein we live , having by virtue of that precept of our saviour , call no man master , in a good measure freed it selfe from the bondage of subjection to the dictates of men ( and the innumerable evills with endlesse intanglements thence insuing ) because they lived so many hundreds of years before us ; that course of procedure , though reteining its facility , hath lost its usefullnesse , and is confessedly impertinent . what the scripture expressly saith of this sinne , and what from that it sayth , may regularly & rationally be deduced ( whereunto we stand and fall , ) shall be afterwards declared . and what is spoken suitably thereunto by any of old , or of late , shall be cheerfully also received . but it may not be expected that i should build upon their authority , whose principles i shall be necessitated to examine . and i am therefore contented to lye low , as to any expectation of successe in my present undertaking , because i have the prejudice of many ages , the interest of most christians , and the mutuall consent of parties at variance ( which commonly is taken for an unquestionable evidence of truth ) to contend withall . but my endeavours being to goe , non quà itur , sed quà eundum est , i am not sollicitous about the event . in dealing about this businesse among christians , the advantage hath been extreamly hitherto on their part , who found it their interest to beginne the charge . for whereas perhaps themselves were , and are of all men most guilty of the crime , yet by their clamarous accusation , putting others upon the defence of themselves , they have in a manner cleerly escaped from the triall of their own guilt , and cast the issue of the question purely on them , whom they have accused . the actors or complainants part was so priviledged by some lawes and customes , that he who had desperately wounded another , chose rather to enter against him the frivolous plea , that he received not his whole sword into his body , then to stand to his best defence , on the complaint of the wounded man. an accusation mannaged with the craft of men guilty , and a confidence becoming men wronged and innocent , is not every ones worke to sleight & wave . and he is in ordinary judgements immediately acquitted , who averrs that his charge is but recrimination . what advantage the romanists have had on this account , how they have expatiated in the aggravation of the sinne of schisme , whilst they have kept others on the defence , and would faine make the only thing in question to be , whether they are guilty of it or no , is known to all . and therefore ever since they have been convinced of their disability to debate the things in difference between them and us , unto any advantage , from the scripture , they have almost wholly insisted on this one businesse , wherein they would have it wisely thought , that our concernment only comes to the triall , knowing that in these things their defence is weake , who have nothing else . nor doe they need any other advantage . for if any party of men can estate themselves at large in all the priviledges granted & promises made to the church in generall , they need not be sollicitous about dealing with them that oppose them ; having at once rendered them no better then jewes solis nosse deos & coeli numina nobis and mahumetans , — out solis neseire datum . heathens or publicans , by appropriating the priviledges mentioned unto themselves . and whereas the parties litigant , by all rules of law and equity , ought to stand under an equall regard , untill the severalls of their differences have been heard and stated ; one party is hereby utterly condemned before it is heard : and it is all one unto them , whether they are in the right or wrong . but we may possibly in the issue state it upon another foot of account . in the meane time it cannot be denyed , but that their vigorous adhearing to the advantage , which they have made to themselves ( a thing to be expected from men wise in in their generation ) hath exposed some of them , whom they have wrongfully accused , to a contrary evill ; whilst in a sence of their own innocency , they have insensibly slipt ( as is the manner of men ) into slight and contemptible thoughts of the thing it selfe whereof they are accused . where the thing in question is but a name or terme of reproach , invented amongst men , this is incomparably the best way of defence . but this containes a crime ; and no man is to set light by it . to live in schisme , is to live in sinne ; which unrepented of , will ruine a mans eternall condition ; every one charged with it must either desert his station , which gives foundation to his charge , or acquit himselfe of the crime , in that station . this latter is that , which in reference to my selfe , and others , i doe propose : assenting in the grosse to all the aggravations of this sinne , that with any pretence from scripture or reason are heaped on it . and i would beg of men fearing god , that they would not think , that the iniquity of their accusers doth in the least extenuate the crime whereof they are accused . schisme is schisme still , though they may be unjustly charged with it ; and he that will defend and satisfy himselfe by prejudices against them , with whom he hath to doe , though he may be no schismatick , yet if he were so , it is certaine he would justifye himselfe in his state and condition . seeing men on false grounds and selfe interest may yet sometimes mannage a good cause , which perhaps they have imbraced upon better principles , a conscientious tendernesse and feare of being mistaken , will drive this businesse to another issue . blessed is he who feareth alwayes . it is well known how things stand with us in this world ; as we are protestants we are accused by the papists to be schismaticks . and all other pleas , and disputes neglected , this is that which at present ( as is evident from their many late treatises on this subject , full of their wonted confidence , contempt , reviling , & scurrility ) is chiefely insisted on by them . farther , among protestants ; as being reformatists , or as they call us calvinists , we are condemned for schismaticks by the lutherans & sacramentarian sectarys , for no other crime in the world , but because we submit not to all they teach ; for in no instituted church relation would they ever admit us to stand with them ; which is as considerable an instance of the power of prejudice , as this age can give . we are condemned for separation , by them who refuse to admit us into vnion . but what hath not an irrationall attempt of enthroning opinions put men upon ? the differences nearer home about episcopall goverment , with the matter of fact , in the rejecting of it , and somewhat of the externall way of the worship of god , formerly used amongst us , hath given occasion to a new charge of the guilt of the same crime on some ; as it is not to be supposed , that wise and able men , suffering to a great extremity , will oversee or omit any thing , from whence they may hope to prevaile themselves against those , by whose meanes they think they suffer . it cannot be helped ( the ingagement being past ) but this account must be carryed on one step farther . amongst them who in these late days have engaged ( as they professe ) into reformation ( and not to believe that to have been their intention is fit only for them , who are concerned , that it should be thought to be otherwise , whose prejudice may furnish them with a contrary perswasion ) not walking all in the same light as to some few particulars , whilst each party ( as the manner is ) gathered together what they thought conduced to the furtherance and improvement of the way , wherein they differed one from another , some unhappyly to the heightening of the differences , tooke up this charge of schisme against their brethren ; which yet in a small processe of time , being almost sunk of it selfe , will aske the lesse paines utterly to remove and take off . in the meane time , it is amongst other things ( which is to be confessed ) an evidence that we are not yet arrived at that inward frame of spirit , which was aymed at phil. . , . whatever we have attained as to the outward administration of ordinances . this being the state of things , the concernment of some of us , lying in all the particulars mentioned , of all protestants in some , it may be worth while to consider , whether there be not generall principles of irrefragable evidence , whereon both all and some may be acquitted from their severall concernments in this charge , and the whole guilt of this crime put into the ephah , and carryed to build it an house in the land of shinar , to establish upon its own base . i confesse i would rather , much rather , spend all my time and days in making up & healing the breaches and schismes that are amongst christians , then one hour in justifying our divisions , even therein , wherein on the one side they are capable of a fair defence . but who is sufficient for such an attempt ? the closing of differences amongst christians is like opening the booke in the revelation : there is none able or worthy to do it in heaven or in earth , but the lamb : when he will put forth the greatnesse of his power for it , it shall be accomplished , and not before . in the mean time a reconciliation amongst all protestants is our duty , and practicable ; and had perhaps ere this been in some forwardnesse of accomplishment , had men rightly understood , wherein such a reconciliation according to the minde of god doth consist . when men have laboured as much in the improvement of the principle of forbearance , as they have done to subdue other men to their opinions , religion will have another appearance in the world . i have considered and endeavoured , to search into the bottome of the two generall wayes , fixed on respectively by sundry persons for the compassing of peace , and union among christians , but in one nation , with the issue and successe of them in severall places : namely , that of enforcing uniformity by a secular power on the one side , as was the case in this nation not many yeares agoe , ( and is yet liked by the most , ) being a suitable judgemement for the most , ) and that of toleration on the other , which is our present condition . concerning them both i dare say ; that though men of a good zeale , and small experience , or otherwise on any account full of their own apprehensions , may promise to themselves much of peace , union , and love , from the one or the other , ( as they may be severally favoured by men of different interests in this world , in respect of their conducinges to their ends , ) yet that a little observation of events , if they are not able to consider the causes of things , with the light and posture of the minds of men in this generation , will unburden them of the trouble of their expectations . it is something else , that must give peace unto christians , then what is a product of the prudentiall considerations of men . this i shall only adde as to the former of these , of enforcing vniformity ; as it hath lost its reputation of giving temporall tranquillity to states , kingdomes , and common-wealths ( which with some is onely valuable , whatever became of the soules of men , forced to the profession of that , which they did not believe ) the readiest means in the world to roote out all religion from the hearts of men ) the letters of which plea are in most nations in europe washed out with rivers of bloud , ( and the residue wait their season for the same issue ) so it continues in the possession of this advantage against the other , that it sees , and openly complaines of the evill , and dangerous consequences of it ; when against its own , where it prevailes , it suffers no complaints to lye . as it is ludicrously said of physitians , the effects of their skill lye in the sunne , but their mistakes are covered in the church-yard : so is it with this perswasion ; what it doth well , whilst it prevailes , is evident : the anxiety of conscience in some , hypocrisie , formality , no better then atheisme in others , wherewith it is attended , are buried out of sight . but as i have some while since ceased to be moved by the clamours of men , concerning bloudy persecution on the one hand , and cursed , intolerable toleration on the other , by finding all the world over , that events and executions follow not the conscientious imbracing of the one or other of these decryed principles , & perswasions , but are suited to the providence of god , stating the civill interests of the nations ; so i am perswaded , that a generall alteration of the state of the churches of christ in this world , must determine that controversie : which when the light of it appeares , we shall easily see the vanity of those reasonings , wherewith men are intangled , that are perfectly suited to their present condition of religion but hereof i have spoken elsewhere . farther , let any man consider the proposals and attempts , that have been made for ecclesiasticall peace in the world , both of old , and in these latter dayes ; let him consult the rescripts of princes ; the edicts of nations , advices of politicians , that would have the world in quietnesse on any termes , consultations , conferences , debates , assemblies , councells of the clergy , who are commonly zelots in their severall ways , and are by many thought to be willing rather to hurle the whole world into confusion then to abate any thing of the rigor of their opinions , and he will quickly assume the liberty of affirming concerning them all , that as wise men might easily see flawes in all of them , and an unsuitablenesse to the end proposed , and as good men might see so much of carnall interest , selfe , and hypocrisie in them , as might discourage them from any great expectations , so upon many other accounts a better issue was not to be looked for from them , then hath been actually obtained ; which hath for the most part been this , that those , that could dissemble most deeply have been thought to have the greatest advantage . in disputations indeed the truth for the most part hath been a gainer ; but in attempts for reconciliation , those that have come with the least candor , most fraud , hypocrisy , secular baits for the subverting of others , have in appearance for a season seem'd to obteine successe . and in this spirit of craft and contention are things yet carryed on in the world . yet i suppose the parties at variance are so well acquainted at length with each others principles , arguments , interests , prejudices , and reall distance of their causes , that none of them expect any reconciliation , but meerly by one parties keeping its station , and the other coming over wholy thereunto . and therefore a romanist in his preface to a late pamphlet about schisme to the two vniversitys , tells us plainly , that , if we will have any peace , we must without limitation submit to , and receive those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those commanding oracles which god by his holy spouse propoundeth to our obedience ; the sence of which expressions we are full well acquainted with . and in pursuite of that principle he tells us againe . p. . that suppose the church should in necessary points teach errour , yet even in that case every child of the church must exteriorly carry himselfe quiet and not make commotions ( that is , declare against her ) for that were to seek a cure worse then the disease ; now if it seem reasonable to these gentlemen , that we should renounce our sence and reason , with all that understanding , which we have , or at least are fully convinced that we have , of the mind of god in the scripture , and submit blindly to the commands , and guidance of their church , that we may have peace , and union with them , because of their huge interest and advantage , which lyes in our so doing , we professe our selves to be invincibly concluded under the power of a contrary perswasion , and consequently an impossiblity of reconciliation . as to attempts then for reconciliation between parties at variance about the things of god , and the removeall of schisme by that meanes , they are come to this issue among them , by whom they have been usually mannaged , namely politicians and divines ; that the former perceiving the tenaciousnesse in all things of the latter , their promptnesse & readinesse to dispute , and to continue in so doing with confidence of successe , ( a frame of spirit that indeed will never praise god , nor be usefull to bring forth truth in the world ) doe judge them at length not to have that prudence , which is requisite to advise in matters diffused into such variety of concernments as these are , or not able to breake through their unspeakable prejudices and interests to the due improvement of that wisedome , they seem to have ; and the latter observing the facile condescention of the former in all things that may have a consistency with that peace and secular advantage they aime at , doe conclude that , notwithstanding all their pretences , they have indeed in such consultations little or no regard to the truth ; whereupon having a mutuall diffidence in each other , they grow wearie of all endeavours to be carryed on joyntly in this kind ; the one betaking themselves wholy to keep things in as good state in the world , as they can , let what will become of religion ; the other to labour for successe against their adversaries , let what will become of the world , or the peace thereof . and this is like to be the state of things , untill another spirit be powred out on the professors of christianity , then that wherewith at present they seeme mostly to be acted . the only course then remaining to be fixed on , whilst our divisions continue , is to enquire wherein the guilt of them doth consist , and who is justly charged therewith ; in especiall what is , and who is , guilty of the sinne of schisme ? and this shall we doe , if god permit . it may i confesse seem superfluous to adde any thing more on this subject , which hath been so fully already handled by others . but as i said , the present concernement of some fearing god , lying beyond what they have undertaken , and their endeavours for the most part having tended rather to convince their adversaries of the insufficiency of their charge and accusation , then rightly and cleerly to state the thing or matter contended about , something may be farther added as to the satisfaction of the consciences of men injustly accused of this crime , which is my aime , and which i shall now fall upon . cap. ii. the nature of schisme to be determined from scripture only . this principle by some opposed . necessity of abiding in it . parity of reason allowed . of the name of schisme . it s constant use in scripture . in things civill and religious . the whole doctrine of schisme in the epistles to the corinthians . the case of that church proposed to consideration . schisme entirely in one church . not in the separation of any from a church . nor in substraction of obedience from governours . of the second schisme in the church of corinth . of clemens epistle . the state of the church of corinth in those dayes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . paracia . to whom the epistle of clemens was precisely written . corinth not a metropoliticall church . allowance of what by parity of reason may be deduced from what is of schisme affirmed . things required to make a man guilty of schisme . arbitrary definitions of schisme rejected . that of austin considered : as that also of basil . the common use and acceptation of it in these days : separation from any church in its own nature not schisme . aggravations of the evill of schisme ungrounded . the evill of it from its proper nature and consequences evinced inferences from the whole of this discourse . the church of rome , if a church , the most schismaticall church in the world . the church of rome no church of christ : a compleat image of the empire . finall acquitment of protestants from schisme on the principle evinced . peculiarly of them of the late reformation in england : false notions of schisme the ground of sinne and disorder . the thing whereof we treate being a disorder in the instituted worship of god , and that which is of pure revelation , i suppose it a modest request to desire , that we may abide solely to that discovery and description , which is made of it in scripture ; that , that alone shall be esteemed schisme , which is there so called , or which hath the entire nature of that , which is there so called ; other things may be other crimes ; schisme they are not , if in the scripture they have neither the name nor nature of it attributed to them . he that shall consider the irreconcilable differences that are among christians all the world over about this matter , as also what hath passed concerning it in former ages , and shall weigh what prejudices the severall parties at variance are intangled with , in reference hereunto , will be ready to think , that this naked appeale to the only common principle amongst us all , is so just , necessary & reasonable , that it will be readily on all hands condescended unto but as this is openly opposed by the papists , as a most destructive way of procedure , so i feare , that when the tendency of it is discovered , it will meet with reluctancy from others . but let the reader know , that as i have determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so to take the measure of it from the scripture only . consue●udo sine veritate est vetustas erroris ( cyp. ep. ad pomp. ) and the sole measure of evangelicall truth , is this word , of whom it was said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id verius quod prius , id prius quod ab initio , id ab initio quod ab apostolis , sayes tertul : it is to me a sufficient answer to that fond question , where was your religion before luther ? where was your religion in the dayes of christ and his apostles ? my thoughts to this particular are the same with chrysostomes on the generall account of truth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . homil. . in acta . but yet least this should seem too streight , as being at first view exclusive of the learned debates & disputes , which we have had about this matter , i shall after the consideration of the precise scripture notion of the name and thing , wherein the conscience of a believer is alone concerned , propose and argue also what by a parity of reason may thence be deduced , as to the ecclesiasticall common use of them , and our concernment in the one and the other . the word which is metaphoricall , as to the businesse we have in hand , is used in the scripture , both in its primitive , native sence , in reference to things naturall , as also in the tralatitious use of it about things politick and spirituall or morall . in its first sence we have the noune mat. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 ( in the cloth ) it 〈…〉 verbe . mat. . . 〈…〉 veile of the temple 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈…〉 noting an interruption of 〈…〉 externall power in things me 〈…〉 this is the first sence of 〈…〉 or division of parts befo●●●ontinued , by force , or violent dissol●● 〈◊〉 the use of the world in a politicall sence is also frequent : joh. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there was a division among the multitude ; some being of one mind , some of another ; joh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there was a division amongst them : and cap. . . likewise . so act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the multitude of the city was divided : and cap. . . there arose a dissention between the pharisees and the sadduces , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the multitude was divided , some following one , some another of their leaders in that dissention ; the same thing is expressed by a word answering unto it in latine , scinditur incertum studia in contraria vulgus and in this sence relating to civill things it is often used . * this being the next posture of that word , from whence it immediately slips into its ecclesiasticall use , expressing a thing morall or spirituall ; there may some light be given into its importance , when so appropriated , from its constant use in this state and condition to denote differences of mind and judgement with troubles ensuing thereon , amongst men met in some one assembly about the compassing of a common end and designe . in the sence contended about it is used only by paul in his first epistle to the corinthians , and therein frequently : cap. . . i exhort you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that there be no schismes amongst you : cap. . . when you meet in the church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i heare there be schismes amongst you : cap. . . the word is used in reference to the naturall body , but with an application to the ecclesiasticall . other words there are of the same importance , which shall also be considered , as rom. . , . of schisme in any other place , or in reference to any other persons , but only to this church of corinth , we heare nothing . here then being the principall foundation ( if it hath any ) of that great fabrick about schisme , which in latter ages hath been set up , it must be duly con●●●ered ; that if it be possible , we may discover by what secret engines or artifices the discourses about it , which fill the world , have been hence deduced , being for the most part , universally unlike the thing here mentioned : or find out , that they are built on certaine prejudices and presumptions , nothing relating thereto . the church of corinth was founded by paul act. . , , . with him there was aquila and priscilla v. , . after his departure , apollos came thither , & effectually watered , what he had planted ep. cap. . . it is probable that either peter had been there also , or at least that sundry persons converted by him were come thither , for he still mentions cephas and apollo with himselfe cap. . . & . . this church thus watered and planted came together for the worship of god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. . . and for the administration of discipline in particular , cap. . . after a while through the craft of sathan , various evills in doctrine , conversation , and church-order crept in amongst them ; for doctrine , besides their mistake about eating things offered to idols cap. . . some of them denyed the resurrection of the dead , cap. . . in conversation they had not only the eruption of a scandalous particular sinne amongst them cap. . . but grievous sinfull miscarriages , when they came together about holy administrations cap. . . these the apostle distinctly reproves in them : their church-order , as to that love , peace , and union of heart and minde , wherein they ought to have walked , was woefully disturbed with divisions and sidings about their teachers , cap. . . and not content to make this difference the matter of their debates and disputes from house to house , even when they met for publick worship , or that which they all met in , and for , they were divided on that account cap. . . this was their schisme the apostle dehorts them from , charges them with , and shewes them the evill thereof . they had differences amongst themselves about unnecessary things ; on these they ingaged into disputes and sidings , even in their solemne assemblyes ; when they came all together for the same worship about which they differed not . probably much vaine jangling , alienation of affections , exasperation of spirits , with a neglect of due offices of love ensued hereupon . all this appeares from the entrance the apostle gives to his discourse on this subject . epist . chap. . v. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i beseech you that you all speake the same thing . they were of various minds , and opinions , about their church affairs ; which was attended with the confusion of disputings : let it not be so , saith the apostle ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and let there be no schismes among you ; which consist in such differences and janglings : he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but that you be perfectly joyned together in the same minde , and the same judgment . they were joyned together in the same church order and fellowship , but he would have them so also in onenesse of minde and judgement , which if they were not , though they continued together in their church-order , yet schismes would be amongst them . this was the state of that church , this the frame and carriage of the members of it , this the fault and evill , whereon the apostle charges them with schisme , and the guilt thereof . the grounds , whereon he mannageth his reprose , are their common interest in christ , cap. . the nothingnesse of the instruments of preaching the gospell , about whom they contended , cap. . . cap. . v. , . their church order instituted by god , cap. . . of which afterward . this being as i said the principall seat of all that is taught in the scripture about schisme , we are herè , or hardly at all to learn , learne , what it is , and wherein it doth consist ; the arbitrary definitions of men , with their superstructions , and inferences upon them , we are not concerned in . at least i hope i shall have leave from hence to state the true nature of the thing , before it be judged necessary to take into consideration what by parity of reason may be deduced from it . in things purely morall , and of naturall equity , the most generall notion of them is to be the rule , whereby all particulars claiming an interest in their nature are to be measured , and regulated ; in things of institution , the particular instituted is first and principally to be regarded : how farre the generall reason of it may be excluded , is of after consideration ; and as is the case in respect of duty , so it is in respect of the evills that are contrary thereto . true and false are indicated , & tried by the same rule . here then our foote is to be fixed ; what compasse may be taken to fetch in things of a like kind , will in its proper place follow . observe then , . that the thing mentioned is entirely in one church , amongst the members of one particular society . no mention is there in the least of one church divided against another , or separated from another , or others ; whether all true , or some true , some false , or but pretended . whatever the crime be , it lyes wholy within the verge of one church , that ●et together for the worship of god , and administration of the ordinances of the gospell ; and unlesse men will condescend so to state it upon the evidence tendered , i shall not hope to prevaile much in the processe of this discourse , . here is no mention of any paticular man , or any number of mens separation from the holy assemblyes of the whole church , or of subduction of themselves from its power , nor doth the apostle lay any such thing to their charge , but plainely declares , that they continued all in the joynt celebration of that worship , and performance together of those duties , which were required of them in their assemblyes ; only they had groundlesse , causelesse differences amongst themselves , as i shall shew afterwards . all the divisions of one church from another , or others , the separation of any one or more persons from any church or churches , are things of another nature , made good or evill by their circumstances , and not that at all , which the scripture knowes and calls by the name of schisme ; and therefore was there no such thing or name , as schisme , in such a sence , known in the judaicall church , though in the former it abounded . all the different sects to the last , still communicated in the same carnall ordinances ; and those who utterly deserted them , were apostates , not schismaticks ; so were the body of the samaritans , they worshiped they knew not what , nor was salvation among them , joh. . . here is no mention of any substraction of obedience from bishops or rulers in what degree soever , no exhortation to regular submission unto them , much lesse from the pope or church of rome ; nor doth the apostle thunder out against them , you are departed from the amity of the catholick church , have rent christs seamelesse coat , set up altare contra altare , have forsaken the visible head of the church , the fountaine of all unitie ; you refuse due subjection to the prince of the apostles ; nor , you are schismaticks from the nationall church of achaja , or have cast off the rule of your governors ; with the like language of after dayes ; but , when you come together , you have divisions amongst you : behold , how great a matter a little fire kindleth . a condition not unlike to this befalling this very church of corinth , sundry years after the strifes now mentioned were allayed by the epistle of the apostle , doth againe exhibite us the case and evill treated on . some few unquiet persons among them drew the whole society ( upon the matter ) into division and an opposition to their elders . they , who were the causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a clement tells them in the name of the church at rome , were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a few men , acted by pride and madnesse : yet such power had those persons in the congregation , that they prevailed with the multitude to depose the elders and cast them out of office : so the same clement tells them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . what he intends by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. he declares in the words foregoing , where he calls the elders , that were departed this life , happy and blessed , as not being subject or liable to expulsion out of their offices ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ whether these men , who caused the differences and sedition against those elders that were deposed , were themselves by the church substituted into their roome and place , i know not . this difference in that church , the church of rome in that ep. of clement calls every where schisme , as it also expresses the same things , or the evill frame of their minds and their actings by many other words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are laid to their charge . that there was any separation from the church , that the deposed elders , or any for their sakes withdrew themselves from the communion of it , or ceased to assemble with it for the celebration of the ordinances of the gospell , there is not any mention : only the difference in the church is the schisme whereof they are accused . nor are they accused of schisme for the deposition of the elders , but for their differences amongst themselves , which was the ground of their so doing . it is alleadged indeed , that it is not the single church of corinth , that is here intended , but all the churches of achaia , whereof that was the metropolis : which though as to the nature of schisme , it be not at all prejudiciall to what hath been asserted , supposing such a church to be ; yet because it sets up in oposition to some principles of truth , that must afterwards be improved , i shall briefely review the arguments whereby it is attempted to be made good . the title of the epistle in the first place is pretended to this purpose : it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein ( as t is said ) on each part the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whole province , as of rome , so of corinth , the region and territorie , that belonged to those metropoli's , is intended : but as i have formerly elsewhere said , we are beholding to the frame and fabrick of church affaires in after ages for such interpretations as these ; the simplicity of the first knew them not ; they who talked of the church of god , that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at rome , little then thought of province or region 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a man that dwells at such a place , properly one that dwells in anothers house , or soyle , or that hath removed from one place , and setled in another ; whence it is often used in the same sence with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is such an inhabitant , as hath yet some such consideration attending him , as makes him a kind of a forreigner to the place where he is ; so eph. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed . hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which as budaeus● saies differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that it denotes a temporary habitation ; this a stable and abiding . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so to inhabite , to dwell in a place , where yet something makes a man a kind of a stranger . so it is said of abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heb. . . ▪ pet. . . joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ( hence this word by the learned publisher of this epistle is rendered peregrinatur , diversatur ) and more cleerly luk. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we have rendred , are you only a stranger in hierusalem : whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & paroecia is from hence or no , by some is doubted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is convivator ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praebitio , gloss . vetus : so that parochi●… may be called so from them , who met together to breake bread , and to eat : allow parochia to be barbarous , & our only word to be paroecia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then it is as much as the voisinage , men living neare together for any end whatever . so sayes budaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; thence churches were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , consisting of a number of them , who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the saints of god expressing the place which they inhabited , and the manner , as strangers , said of the churches whereof they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : this is now made to denote a region , a territorie , the adjacent region to a metropolis ; and such like things , as the poor primitive pilgrimes little thought of . this will scarcely as i suppose evince the assertion we are dealing about ; there may be a church of god dweling at rome or corinth , without any adjacent region annexed to it , i think . besides , among those who first used the word in the sence now supposed , did not understand a province by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which was with them ( as originally ) the charge of him that was a bishop , and no more . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was with them a province that belonged to a metropolitan ; such as the bishop of corinth is supposed to be . i do not remember where a metropolitan province is called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there being many of these in every one of them . but at present i will not herein concerne my selfe . but it is said , that this epistle of clement was written to them , to whom pauls epistles were written ; which appears , as from the common title● , so also from hence , that clement advises them to whom he writes , to take and consider that epistle , which paul had formerly wrote to them , now ▪ paul's epistle was written to all the churches of achaia , as it is said expressely in the second , to the church of god which is at corinth , with all the saints , which are in all achaia : cap. . and for the former , that also is directed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the same forme is used at the close of this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein , all places in achaia ( and every where therein ) not absolutely are intended ; for if they should , then this epistle would be a catholick epistle , and would conclude the things mentioned in it , of the letter received by the apostle &c. to relate to the catholick church . ans . it is confessed , that the epistles of paul , and clement , have one common title ; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is clements expression , is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is pauls in both his epistles , which addes little strength to the former argument from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as i suppose , confining it thither . it is true , pauls second epistle , after its inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . he mentions not any where any more churches in achaia then that of corinth , and that at cenchrea ; nor doth he speake of any churches here in this salutation , but only of the saints . and he plainely makes achaia and corinth to be all one cor. . . so that to me it appears , that there were not as yet , any more churches brought into order in achaia , but that mentioned ; with that other other at cenchrea , which i suppose , comes under the same name with that at corinth ; nor am i perswaded , that it was a compleated congregation in those daies . saints in acha●a that lived not at corinth , there were perhaps many ; but being scattered up and downe , they were not formed into societies , but belonged to the church of corinth , and assembled therewith ( as they could ) for the participation of ordinances : so that there is not the least evidence , that this epistle of paul was directed to any other church , but that of corinth . for the first , it can scarce be questioned ; paul writing an epistle for the instruction of the saints of god , and disciples of christ in all ages , by the inspiration of the holy ghost , salutes in its beginning and ending all them , that on that generall account are concerned in it . in this sense all his epistles were catholick , even those he wrote to single persons . the occasion of writing this epistle was indeed from a particular church , and the chiefe subject matter of it was concerning the affaires of that church . hence it is in the first place particularly directed to them ; and our present enquiry is not after all that by any meanes were , or might be concerned in that , which was then written , as to their present or future direction , but after them , who administred the occasion to what was so written , and whose particular condition was spoken to : this i say was the single church of corinth . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all in every place , should be all only in achaia , or that clement his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , should be with them , that are called in achaia , i can yet see no ground to conjecture . paul writes an epistle to the church of ephesus . and concludes it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the extent of which prayer is supposed to reach farther then ephesus , and the region adjacent . it doth not then as yet appeare that paul wrote his epistles peculiarly to any other , but the particular church at corinth . if concerning the latter , because of that expression with all the saints which are in all achaia , if it be granted there were more churches then that of corinth with its neighbour cenchrea ( which whether it were a stated distinct church or no , i know not ) yet it will not at all follow ( as was said before ) that clement attending the particular occasion only , about which he and the church of rome were consulted , did so direct his epistle , seeing he makes no mention in the least , that so he did . but y●● by the way there is one thing more , that i would be willingly resolved about in this discourse ; & that is this , seeing that it is evident that the apostle by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and clemens , by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intend an enlargement beyond the first and immediate direction to the church of corinth , if by the church of corinth , as it is pleaded , he intend to expresse that whole region of achaia , what either the apostle , or clemens do obtain by that enlargement , if restrained to that same place . it is indeed said , that at this time there were many other episcopall sees in achaia ; which untill it is attempted to be put upon some kind of proof , may be passed by : it is granted that paul speakes of that which was done at corinth , to be done in achaia rom. . . as what is done in london is without doubt done in england : but that which lies in expectation of some light or evidence to be given unto it , is , that there was a metropoliticall see at corinth , at this time , whereunto many episcopall sees in achaia were in a subordination , being all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of corinth , all which are called the church of corinth , by vertue of their subjection thereunto ; when this is proved , i shall confesse some principles i afterwards insist on , will be impaired thereby . this then is added by the same author , that the ecclesiasticall estate was then conformed to the civill : where ever there was a metropolis in a civill-politicall sence , there was seated also a metropoliticall church ; now that corinth was a metropolis , the proconsul of achaia keeping his residence there , in the first sence is confessed . and besides what followes from thence , by vertue of the principle now laid down , chrysostome calls it a metropolis relating to the time wherein paul wrote his epistle to the church there in the latter sence also . the plea about metropoliticall churches , i suppose will be thought very impertinent to what i have now in hand , so it shall not at present be insisted on . that the state of churches in after ages was moulded and framed after the patterne of the civill goverment of the roman empire is granted ; and that conformity ( without offence to any be it spoken ) we take to be a fruit of the working of the mystery of iniquity . but that there was any such order instituted in the churches of christ , by the apostles , or any instituted by the authority from the lord and ruler , is utterly denyed ; nor is any thing , but very uncertaine conjectures from the sayings of men of after ages , produced to attest any such order , or constitution . when the order , spirituality , beauty , and glory of the church of christ shall returne , and men obteine a light , whereby they are able to discerne a beauty and excellency in the inward , more noble spirituall part , indeed life and soul of the worship of god , these disputes will have an issue . chrysostome sayes indeed , that corinth was the metropolis of achaia , but in what sence he sayes not ; the politicall is granted , the ecclesiasticall not proved ; nor are we enquiring what was the state of the churches of christ in the dayes of chrysostome , but of paul. but to returne . if any one now shall say , will you conclude , because this evill mentioned by the apostle is schisme , therefore nothing else is so ? i answer , that having before asserted , this to be the chiefe and only seat of the doctrine of schisme , i am inclinable so to do : and this i am resolved of , that unlesse any man can prove that something else is termed schisme by some divine writer , or blamed on that head of account by the holy ghost elsewhere , and is expressly reproved a● another crime , i will be at liberty from admitting it so to be . but yet for what may hence by a parity of reason be deduced , i shall close with , and debate at large , as i have professed . the schisme then here described by the apostle , and blamed by him , consists in causelesse differences , and contentions amongst the members of a particular church , contrary to that of love , prudence , and forbearance , which are required of them to be exercised amongst themselves and towards one another ; which is also termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 act. . . and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. . . and he is a schismatick that is guilty of this sinne of schisme , that is , who raiseth , or entertained , or persisteth in such differences ; nor are these termes used by the divine writers in any other sence . that any men may fall under this guilt , it is required ; . that they be members of , or belong to some one church , which is soe , by the institution and appointment of jesus christ . and we shall see , that there is more required hereunto , then the bare being a believer or a christian . . that they either raise or entertaine . and persist in causelesse differences with others of that church more or lesse , to the interruption of that exercise of love ▪ in all the fruits of it , which ought to be amongst them ; and the disturbance of the due performance of the duties required of the church , in the worship of god. as clement in the forementioned epistle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . that these differences be occasioned by , and do belong to some things in a remoter or nearer distance appertaining to the worship of god ; their differences on a civill account are elsewhere mentioned , and reproved , ep. cap. . for therein also there was from the then state of things an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. . this is that crime , which the apostle rebukes , blames , condemnes under the name of schisme , and tells them that were guilty of it , that they shewed themselves to be carnall , or to have indulged to the flesh and the corrupt principle of selfe , and their own wills , which should have been subdued to the obedience of the gospell . mens definitions of things are for the most part arbitrary and loose ; fitted and suited to their severall apprehensions of principles and conclusions ; so that nothing cleare or fixed is generally to be expected from them ; from the romanists description of schisme , who violently without the least colour or pretence thrust in the pope , and his head ship , into all that they affirme in church matters , least of all . i can allow men that they may extend their definitions of things unto what they apprehend of an alike nature to that , which gives rise to the whole disquisition , and is the first thing defin'd . but at this i must professe my selfe to be somewhat entangled , that i could never yet meet with a definition of schisme , that did comprize , that was not exclusive of that , which alone in the scripture is affirmed so to be . austins definition contains the summe of what hath since been insisted on ; saith he , schisma ni fallor est eadem opinantem , & eodem ritu utentem solo congregationis delectari dissidio g●n . faust . lib. . cap. . by dissidium congregationis he intends separation from the church into a peculiar congregation ; a definition directly suited to the cause he had in hand , and was pleading against the donatists . basil in epist . ad amphiloch . con. . distiguisheth between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and as he makes schisme to be a division arising from some church controversies suitable to what those dayes experienced , and in the substance true ; so he tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is when either presbyters , or bishops , or laicks hold unlawfull meetings , assemblyes or conventicles , which was not long since with us the only schisme . since those days schisme in generall hath passed for a causelesse separation from the communion and worship of any true church of christ , ( the catholick church saith the papist ) with a relinquishment of its society , as to a joynt celebration of the ordinances of the gospell ; how farre this may passe for schisme , and what may be granted in this description of it , the processe of our discourse will declare . in the mean time i am most certain , that a separation from some churches true or pretended so to be is commanded in the scriptures ; so that the withdrawing from , or relinquishment of any church or society whatever , upon the plea of its corruption , be it true or false , with a mind and resolution to serve god in the due observation of church institutions , according to that light which men have received , is no where called schisme , or condemned as a thing of that nature , but is a matter that must be tryed out , whether it be good or evill , by vertue of such generall rules and directions , as are given us in the scriptures for our orderly and blamelesse walking with god in all his wayes . as for them , who suppose all church power to be invested in some certain church officers originally ( i meane that which they call of jurisdiction ) who on that account are eminenter , the church , the union of the whole consisting in a subjection to those officers according to rules , orders and canons of their appointment , whereby they are necessitated to state the businesse of schisme on the rejection of their power and authority , i shall speak to them afterwards at large . for the present , i must take leave to say , that i look upon the whole of such a fabrick , as a product of prudence and necessity . i cannot but feare least some mens surmisings may prompt them to say , that the evill of schisme is thus stated , in a compliance with that , and them , which before we blamed : and seemes to serve to raise sleight and contemptible thoughts of it , so that men need not be shaken though justly charged with it . but besides that sufficient testimony , which i have to the contrary , that will abundantly shelter me from this accusation ▪ by an assurance that i have not the lea● aime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i shall farther add my apprehension of the greatnesse of the evill of this sinne , if i may first be borne with a little in declaring what usuall aggravations of it i do either not understand , or else cannot assent unto . those , who say it is a renting of the seamelesse coat of christ ( in which metaphoricall expression men have wonderfully pleased themselves ) seem to have mistaken their ayme ; and instead of an aggravation of its evill , by that figure of speech , to have extenuated it ; a rent of the body well compacted , is not heightned to any ones apprehension , in its being called the renting of a seamelesse coat : but men may be indulged the use of the most improper and groundlesse expressions , so they place no power of argument in them , whilest they find them moving their own , and suppose them to have an alike efficacy upon the affections of others . i can scarce think that any ever supposed , that the coate of christ was a type of his church ; his church being cloathed with him , not he with it . and therefore with commendation of his successe , who first invented that allusion , i leave it in the possession of them , who want better arguments to evince the evill of this sinne . it is most usually said to be a sinne against charity , as heresie is against faith. heresie is a sinne against faith ( if i may so speake ) both as it is taken for the doctrine of faith , which is to be believed , and the assent of the mind whereby we doe believe . he that is a heretick ( i speake of him in the usuall acception of the word , and the sence of them , who make this comparison , in neither of which i am satisfied ) rejects the doctrine of faith ; and denyes all assen● unto it . indeed he doth the former by doing the latter . but is schisme so a sinne against charity ? doth it supplant , and root out love out of the heart ? is it an affection of the minde attended with an inconsistency therewith ? i much question it . the apostle tells us , that love is the bond of perfection col. . . because in the severall and various waies whereby it exerts it self , it maintaines and preserves notwithstanding all hinderances and opposition● , that perfect and beautifull order , which christ hath appointed amongst his saints , wherein men by schisme are kept off , and withheld from the performance of any of those offices and duties of love , which are usefull , or necessary for the preservation of the bond of perfection , then is it , or may in some sence be said to be a sinne against love. those , who have seemed to aime nearest the apprehension of the true nature of it in these days , have described it to be an open breach of love , or charity . that that expression is warily to be understood , is evident in the light of this single consideration . it is possible for a man to be all , and doe all , that those were , and did , whom the apostle judges for schismaticks , under the power of some violent temptation , and yet have his heart full of love to the saints of the communion disturbed by him . it is thus far then in its own nature a breach of love , in that in such men , love cannot exert it selfe in its utmost tendency in wisedome and forbearance for the preservation of the perfect order instituted by christ in his church . however i shall freely say , that the schoolmens notion of it , who insist on this as its nature , that it is a sinne against charity , as heresie is against faith , is fond and becomming them ; and so will others also , shall be pleased to that consider , what they intend by charity . some say it is a rebellion against the church , that is , the rulers and officers of the church . i doubt not but that there must be either a neglect in the church in the performance of its duty , or of the authority of it in so doing , wherever there is any schisme , though the discovery of this also have innumerable intanglements attending it . but that to refuse the authority of the church is to rebell against the rulers , or guides of it , will receive farther light , then what it hath done , when once a pregnant instance is produced , not where the church signifies the officers of it , but where it doth not signifie the body of the congregation in contradistinction from them , or comprising them therein . adde unto these , those who dispute whether schismaticks doe belong to the church or no , & conclude in the negative ; seeing according to the discovery already made , it is impossible a man should be a schismatick , unlesse he be a church member . other crimes a man may be guilty of on other accounts ; of schisme , only in a church . what is the formal reason of any mans relation to a church , in what sence soever that word is used , must be afterwards at large discussed . but now this foundation being laid , that schisme is a causelesse difference or division amongst the members of any particular church , that meet together , or ought so to do , for the worship of god , and celebration of the same numericall ordinances to the disturbance of the order appointed by jesus christ , & contrary to that exercise of love in wisedome and mutuall forbearance , which is required of them , it will be easy to see , wherein the iniquity of it doth consist , and upon what consederations its aggravations doe arise . it is evidently a despising of the authority of jesus christ , the great soveraigne lord , and head of the church . how often hath he commanded us to forbeare one another , to forgive one another , to have peace among our selves , that we may be known to be his disciples , to beare with them that are in any thing contrary minded to our selves . to give light to this consideration , let that which at any time is the cause of such hatefull divisions , rendred as considerable as the prejudices , and most importune affections of men can represent it to be , be brought to the rule of love , and forbearance , in the latitude of it , as prescribed to us by christ , and it will evidently beare no proportion thereunto . so that such differences though arising on reall miscarriages and faults of some , because they might otherwise be handled , and healed , and ought to be so , cannot be persisted in without the contempt of the immediate authority of jesus christ . if it were considered , that he standeth in the congregation of god ps . . . that he dwells in the church in glory as in sinai in the holy place ps . . , . walking in the mid'st of the candlesticks rev. . . with his eyes upon us as a flame of fire v. his presence and authority would perhaps be more prevalent with some , then they seem to be . againe ! his wisdome , whereby he hath ordered all things in his church , on set purpose , that schisme and divisions may be prevented , is no lesse despised . christ who is the wisdome of the father . cor. . . the stone on which are seaven eyes , zech . . upon whose shoulders the government is laid , is . . , . hath in his infinite wisdome so ordered all the officers , orders , gifts , administrations of , and in his church , as that this evill might take no place . to manifest this , is the designe of the holy ghost , rom. , , , , , , , . cor. . eph. . , , , , , , . the consideration in particular of this wisdome of christ , suiting the officers of his church , in respect of the places they hold , of the authority wherewith from him they are invested , the way whereby they are entered into their function , distributing the gifts of his spirit in marveilous variety , unto severall kinds of usefulnesse ; and such distance , and dissimilitude in the particular members , as in a due correspondencie and proportion , give comelinesse and beauty to the whole , disposing of the order of his worship , and sundry ordinances in especiall , to be expressive of the highest love and vnion , pointing all of them against such causelesse divisions , might be of use , were that my present intendment . the grace and goodnesse of christ , whence he hath promised to give us one heart , and one way , to leave us peace , such as the world cannot give , with innumerable others of the like importance , are disregarded thereby . so also is his prayer for us ; with what affection and zeale did he powre out his soule to his father for our union in love . that seems to be the thing his heart was chiefely fixed on , when he was leaving this world , joh. . what weight he layes thereon , how thereby we may be known to be his disciples , and the world be convinced , that he was sent of god , is there also manifested . how farre the exercise of love and charity is obstructed by it , hath been declared . the consideration of the nature , excellency , property , effects , usefulnesse of this grace in all the saints in all their ways , its especiall designation by our lord and master , to be the bond of union and perfection , in the way and order instituted for the comely celebration of the ordinances of the gospell , will adde weight to this aggravation . it s constant growing to farther evill , in some to apostacy it selfe ; its usuall and certaine ending in strife , variance , debate , evill surmisings , wrath , confusion , disturbances publick and private , are also to be laid all at its doore . what farther of this nature and kind may be added ( as much may be added ) to evince the heinousnesse● of this sinne of schisme , i shall willingly subscribe unto ; so that i shall not trouble the reader in abounding in what on all hands is confessed . it is incumbent upon him , who would have me to goe farther in the description of this evill , then as formerly stated , to evince from scripture , another notion of the name or thing , then that given , which when he hath done , he shall not find me refractory . in the meane time i shall both consider what may be objected against that , which hath been delivered , and also discusse the present state of our divisions on the usuall principles , and common acception of schisme ; if first i may have leave to make some few inferences , or deductions from what hath already been spoken , and as i hope , evinced . on supposition that the church of rome is a church of christ , it will appeare to be the most schismaticall church in the world. i say or supposition that it is a church , and that there is such a thing , as a schismaticall church , ( as perhaps a church may from its intestine differences , be so not unfitly denominated ) that is , the state and condition thereof . the pope is the head of their church , severall nations of europe are members of it . have we not seen that head taking his flesh in his teeth , tearing his body and his limbs to pieces ? have some of them thought on any thing else , but , arise peter , kill and eate , all their dayes ! have we not seen this goodly head , in disputes about peters patrimony , and his own jurisdiction , wage warre , fight , and shed blood , the blood of his own members ? must we believe armies raised , and battailes fought , townes fired , all in pure love , and perfect church order ? not to mention their old altare contra altare , anti-popes , anti-councells ; look all over their church , on their potentates , bishops , friars , there is no end of their variances . what do the chiefest , choisest pillars , eldest sonnes , and i know not what of their church at this day ? doe they not kill , destroy , and ruine each other , as they are able ? let them not say these are the divisions of the nations , that are in their church , not of the church ; for all these nations on their hypothesis are members of that one church . and that church , which hath no meanes to prevent its members from designed , resolved on , and continued murthering one of another , nor can remove them from its society , shall never have me in its communion , as being bloudily schismaticall . no● is there any necessity , that men should forgoe the respective civill interests , by being members of one church . prejudicate apprehensions of the nature of a church , and its authority , lye at the bottome of that difficulty ; christ hath ordained no church , that enwraps such interests , as on the account whereof , the members of it may murther one another . whatever then , they pretend of vnity , and however they make it a note of the true church ( as it is a property of it ) that which is like it amongst them , is made up of these two ingredients , subjection to the pope , either for feare of their lives , or advantage to their livelyhood , and a conspiracy for the destruction , and suppression of them , that oppose their interests , wherein they agree like those , who maintained hierusalem in its last siege by titus ; they all consented to oppose the romans , and yet fought out all other things among themselves . that they are not so openly clamorous about the differences at present , as in former ages , is meerely from the pressure of protestants round about them however , let them at this day silence the jesuits and dominicans , especially the baijans and the jansenians on the one part , and the molinists on the other : take off the gallican church from its schismaticall refusall of the councell of trent ; cause the king of spaine to quit his claime to sicilie , that they need not excommunicate him every yeare ; compell the commonwealth of venice to receive the jesuits ; stop the mouths of the sorbonists about the authority of a generall councell above the pope , and of all those , whom opposing the papall omnipotency they call politicians ; quiet the contest of the franciscans and dominicans about the blessed virgin ; burne bellarmines books , who almost on every controversy of ch. religion gives an account of their intestine divisions , branding some of their opinions as haereticall , as that of medina about bishops and presbyters , some as idolatricall , as that of thomas about the worship of the crosse with latria , &c. and they may give a better colour to their pretences , then any as yet it wears . but what need i insist upon this supposition ; when i am not more certaine , that there is any instituted church in the world , owned by christ as such , then i am , that the church of rome is none , properly so called . nor shall i be thought singular in this perswasion , if it be duely con●idered ▪ what this amounts unto . some learned men of latter daies in this nation , pleading in the justification of the church of england , as to her departure from rome , did grant that the church of rome doth not erre in fundamentalls , or maintained no errors remedilesly pernitious and destructive of salvation . how farre they entangled themselves by this concession i argue not : the foundation of it lyes in this cleer truth , that no church what ever , universall , or particular , can possibly erre in fundamentalls , for by so doing it would cease to be a church . my denying then the synogogue of rome to be a church , according to their principles , amounts to no more then this : the papist● maintaine in their publique confessions , fundamentall errors ; in which assertion it s known i am not alone . but this is not the principle , at least not the sole nor maine principle , whereon i ground my judgement in this case : but this , that there was never any such thing in any tolerable likenesse or similitude , as that which is called the church of rome , allowing the most skillfull of its rabbies to give in the characters and delineations of it , instituted in reference to the worship of god by jesus christ . the truth is , the whole of it is but an imitation & exemplar of the old imperiall goverment : one is set up in chiefe and made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in spiritualls , as the emperors were in civill things ; from him all power flowes to others ; and as there was a communication of power by the emperors , to the civill state praefects , proconsulls , vicars , presidents , governours of the lesser and greater nations , with those under them , in various civill subordinations , according to the dignity of the places , where they did beare rule and preside , and ni the military to generalls , legates , tribun's and the inferior officers ; so is there by the pope , to patriarchs , arch-bishops , bishops , in their severall subordinations , which are as his civil state ; and to generalls of religious orders , provincialls , and their dependants , which are as his military . and it is by some ( not in all things agreeing with them ) confessed , that the goverment , pleaded for by them in the church , was brought in and established , in correspondency and accommodation to the civill goverment of the empire ; which is undeniably evident and certaine : now this being not throughly done till the empire had received an incurable wound , it seemes to me to be the making of an image to the beast , giving life to it , and causing i●to speake . so that the present roman church is nothing else , but an image or similitude of the roman empire , set up in its declining among and over the same persons in succession , by the craft of sathan , through principles of deceit , subtilty and spirituall wickednesse , as the other was by force and violence , for the same ends of power , dominion , fleshlinesse , and persecution with the former . the exactnesse of this correspondency in all things , both in respect of those , who claime to be the stated body of his ecclesiasticall commonwealth , and those , who are meerly dependent on his will , bound unto him professedly by a military sacrament , exempted from the ordinary rules and goverment of his fixed rulers in their severall subordination● , under officers of their own immediately commissionated by him , with his mannagement of both those parties to ballance and keep them mutually in quiet and in order for his service ( especially confiding in his men of warre , like the emperors of old ) may elsewhere be farther manifested . i suppose it will not be needfull to adde any thing to evince the vanity of the pretensions of the romanists or others against all or any of us , on the account of schisme , upon a grant of the principles layd down , it lyes so cleare in them without need of farther deduction ; and i speake with some confidence , that i am not in expectation of any hasty confutation of them , i meane , that which is so indeed . the earnestnesse of their clamours , importuning us to take notice of them by the way , before i enter upon a direct debate of the cause , as it stands stated in reference to them , i shall only tell them , that seeking to repose our consciences in the minde of god revealed in the scriptures , we are not at all concerned in the noise , they make in the world . for what have we done ? wherein doth our guilt consist ? wherein lyes the peculiar concernment of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? let them goe to the churches , with whom we walke , of whom we are , and aske of them concerning our wayes , our love , and the duties of it ? doe we live in strife , and variance ? do we not beare with each other ? doe we not worship god without disputes and divisions ? have we differences and contentions in our assemblies ? doe we break any bond of union , wherein we are bound , by the expresse institutions of jesus christ ? if we have , let the righteous reprove us , we will own our guilt , confesse we have been carnall , and endeavour reformation . if not , what have the romanists , italians , to doe to judge us ? knew we not your designe , your interest , your lives , your doctrines , your worship , we might possibly think , that you might intermeddle out of love , and mistaken zeale , but ad populum phaleras : you would be making shrines , and thence is this stirre , and uproare . but we are schismaticks in that we have departed from the catholick church ; and for ▪ our own conventicles , they are no churches , but styes of beasts ▪ but this is most false . we abide in the catholick church under all the bonds , wherein by the will of christ we stand related ▪ unto it . which if we prove not with as much evidence , as the nature of such things will beare , though you are not at all concerned in it , yet we will give you leave to ●riumph over us . and if our own congregations ▪ be not churches , whatsoever we are , we are not schismaticks ; for schisme is an evill amongst the members of a church , if s. paul may be believed . but we have forsaken the church of rome . but gentlemen , shew first how we were ever of it . no man hath lost that which he never had ; nor hath left the place or station wherein he never was . tell me when or how we were members of your church ? we know not your language , you are barbarians to us . it is impossible we should assemble with you . but your forefathers left that church , and you persist in their evill . prove that your forefathers were ever of your church in any communion instituted by christ , and you say somewhat . to desert a mans station , and relation , which he had on any other account , good , or bad , is not schisme ; as shall farther be manifested . upon the same principle , a plea for freedome from the charge of any church , reall , or pretended , as nationall , may be founded , and confirmed ; either we are of the nationall church of england , ( to give that instance ) or we are not ; if we are not , and are exempted by our protestation , as before ; whatever we are , we are not schismaticks ; if we are fatally bound unto it , and must be members of it , whether we will or no , being made so we know not how , and continuing so we know not why , shew us then what duty , or office of love is incumbent on us , that we doe not performe ? doe we not joyne in externall acts of worship in peace with the whole church ? call the whole church together , and try what we will doe ? doe we not joyne in every congregation in the nation ? this is not charged on us ; nor will any say , that we have right so to doe , without a relation to some particular church in the nation ; i know where the sore lyes . a nationall officer , or officers ▪ with others acting under them in severall subordinations , with various distributions of power , are the church intended . a non-submission to their rules and constitutions , is the schisme we are guilty of . quem das finem rex magne laborum ! but this pretence shall afterwards be sifted to the utmost . in the meane time let any one informe me , what duty i ought to performe towards a nationall church , on supposition there is any such thing , by vertue of an institution of jesus christ , that is possible for me to performe , and i shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addresse my selfe unto it . to close these considerations with things of more immediate concernment , of the divisions that have fallen out amongst us in things of religion , since the last revolutions of this nation , there is no one thing hath been so effectuall a promotion ( such is the power of tradition , and prejudice , which even beare all before them in humane affaires ) as the mutuall charging one another with the guilt of schisme . that the notion of schisme , whereon this charge is built by the most , if not all , was invented by some of the ancients , to promote their plea , and advantage them with them with whom they had to doe , without due regard to the simplicity of the gospell , at least in a suitablenesse to the present state of the church in those daies , is too evident . for on very small foundations have mighty fabricks , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in religion been raised . as an ability to judge of the present posture and condition of affaires , with counsell to give direction for their order and mannagement , towards any end proposed , not an ability to contri●e for events , and to knit on one thing upon another , according to a probability of successe for continuance , which is almost constantly disturbed by unexpected providentiall interveniences , leaving the contrivers at a perplexing losse , will be found to be the summe of humane wisdome ; so it will be our wisdome in the things of god , not to judge according to what by any meanes is made present to us , and its principles on that account rendred ready to exert themselves , but ever to recoile to the originall , and first institution . when a man first falls into some current , he finds it strong , and almost impassable ; trace it to its fountaine , and it is but a dribling gutter ▪ paul tells the members of the church of corinth , that there were divisions amongst them , breaches of that love & order , that ought to be observed in religious assemblies . hence there is a sinne of schisme raised ; which when considered as now stated , doth no more relate to that treated on by the apostle , then simon sonne of jonas , lovest thou me , doth to the popes supremacy ; or christs saying to peter of john , if i will that he tarry till i come , what is that to thee , did to the report , that went afterwards abroad , that that disciple should not die . when god shall have reduced his churches to their primitive purity and institution , when they are risen , and have shaken themselves out of the dust , and things of religion returne to their native simplicity , it is scarce possible to imagine , what vizards will fall off , and what a contrary appearance many things will have , to what they now walke up and downe in . i wish that those , who are indeed really concerned in this businesse , namely , the members of particular churches , who have voluntarily given up themselves to walke in them according to the appointment of christ , would seriously consider , what evill lyes at the door , if they give place to causelesse differences , and divisions amongst themselves . had this sinne of schisme been rightly stated , as it ought , and the guilt of it charged in its proper place , perhaps some would have been more carefull in their deportment in their relations . at present , the dispute in the world relating hereunto , is about subjection to the pope , and the church of rome , as it is called : and this mannaged on the principles of edicts of councells , with the practices of princes , and nations , in the dayes long agoe past , with the like considerations , wherein the concernment of christians is doubtlesse very small . or of obedience , and conformity to metropolitan and diocesan bishops in their constitutions , and wayes of worship joyntly , or severally prescribed by them . in more ancient times , that which was agitated under the same name , was about persons or churches , renouncing the communion and society of saints with all other churches in the world , consenting with them in the same confession of faith , for the substance of it . and these differences respectively are handled , in reference to what the state of things was , and is grown unto in the dayes , wherein they are mannaged . when paul wrote his epistle , there was no occasion given to any such controversies , nor foundation laid making them possible ▪ that the disciples of christ ought every where to abound in love and forbearance towards one another , especially to carry all things in union and peace in those societies , wherein they were joyned for the worship of god , were his endeavours , and exhortations : of these things he is utterly silent : let them , who aime to recover themselves into the like state and condition , consider his commands , exhortations , and reproofes . things are now generally otherwise stated , which furnisheth men with objections against what hath been spoken , to whose removall , and farther clearing of the whole matter , i shall now addresse my selfe . chap. iii. objections against the former discourse proposed to consideration : separation from any church in the scripture not called schisme . grounds of such separation . apostacy , irregular walking , sensuality . of separation on the account of reformation . of commands for separation . no example of churches departing from the communion of one another . of the common notion of schisme , and the use made of it . schisme a breach of vnion . that vnion instituted by christ . that which lyes obvious to every man against what hath been delivered , and which is comprehensive of all the particular objections , to which it seemes lyable and obnoxious , is , that according to this description of schisme ; separation of any man or men from a true church , or of one church from others , is not schisme ; seeing that is an evill only amongst the members of one church , whilest they continue so to be : which is so contrary to the judgement of the generality of christians in this businesse , that it ought to be rejected as fond , and absurd . of what hath been the judgement of most men in former ages , what it is in this , what strength there is in an argument deduced from the consent pretended ; i am not as yet arrived to the consideration of nor have i yet manifested , what i grant of the generall notion of schisme , as it may be drawn by way of analogie or proportion of reason , from what is delivered in the scripture concerning it . i am upon the precise signification of the word and description of the thing , as used and given by the holy ghost : in this sence i deny that there is any relinquishment , departure , or separation from any church , or churches mentioned , or intimated in the scripture , which is , or is called schisme , or agreeth with the description by them given us of that terme . let them that are contrary minded attempt the proof of what they affirme . as farre as a negative proposition is capable of evidence from any thing , but the weakenesse of the opposition made unto it , that layed down will receive it by the ensuing considerations . all blameable departure from any church or churches , or relinquishment of them mentioned in the gospell , may be reduced to one of these three heads or causes : . apostacy , . irregularity of walking . . professed sensuality . . apostacy or falling away from the faith of the gospell ; and thereupon forsaking the congregations or assemblyes for the worship of god in jesus christ is mentioned heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not wholy deserting the assembling our selves , as is the manner of some ▪ a separation from , and relinquishment of the communion of that church , or those churches , with whom men have assembled for the worship of god , is the guilt here charged on some by the apostle . upon what account they so separated themselves is declared v. . they sinned willfully , after they had received the knowledge of the truth ; thereby shipping out their necks from the yoke of christ , v. . and drawing back to perdition v. . that is , they departed off to judaisme . i much question , whether any one would think fit to call these men schismaticks ? or whether we should so judge , or so speake of any , that in these dayes should forsake our churches , and turne mahumetans ; such a departure makes men apostates not schismaticks . of this sort many are mentioned in the scriptures . nor are they accounted schismaticks , because the lesser crime is swallowed up and drowned in the greater , but because their sin is wholly of another nature . of some , who withdraw themselves from church communion , at least for a season , by their disorderly and irregular walking we have also mention . the apostle calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thes . . . unruly , or disorderly persons , not abiding in obedience to the order prescribed by christ in , and unto his churches : and sayes , they walked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thess . . out of all church order : whom he would have warned and avoided : so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 th. . persons that abide quietly in no place or station , but wandred up & down ; whom whatever their profession be , he denies to have faith . that there were many of this sort in the primitive times , who through a vaine and slight spirit neglected , and fell off from church assemblyes , when yet they would not openly renounce the faith of christ , is known . of such disorderly persons we have many in our dayes wherein we live , whom we charge not with schisme , but vanity , folly , disobedience to the precepts of christ in generall . men also separated themselves from the churches of christ upon the account of sensuality , that they might freely indulge to their lusts and live in all manner of pleasure all their dayes jude . these are they that separate themselves , sensuall , having not the spirit ; who are these ? they that turne the grace of god into lasciviousnesse and that deny the lord god , and our saviour jesus christ , v. . that defile the flesh after the manner of sodom and gomorrah , v. , . that spoke evill of things they knew not , and in things they knew naturally as bruit beasts they corrupted themselves v. . sinning openly like beasts against the light of nature , so v. , , . these saith the apostle are they that separate themselves , men given over to worke all uncleannesse with delight and greedinesse in the face of the son , abusing themselves and justifying their abominations with a pretence of the grace of god. that there is any blameable separation from , or relinquishment of any church or churches of christ , mentioned in the scripture ; but what may be referred to one of those heads , i am yet to learne . now whether the men of these abominations are to be accounted schismaticks , or their crime in separating themselves to be esteemed schisme , it is not hard to judge : if on any of these accounts , any persons have withdrawn themselves from the communion of any church of christ , if they have on any motives of feare , or love apostatized from the faith of the gospell , if they doe it , by walking disorderly and loosely in their conversations , if they give themselves up to sensuality and uncleannesse , and so be no more able to beare the society of them , whom god hath called to holinesse and purity of life , and worship , they shall assuredly beare their own burthen . but none of these instances are comprehensive of the case inquired after ; so that for a close of them , i say , for a man to withdraw or withhold himselfe from the communion externall and visible of any church or churches , on the pretension and plea , be it true or otherwise , that the worship , doctrine , discipline instituted by christ is corrupted among them , with which corruption he dares not defile himselfe , it is no where in the scripture called schisme , no● is that case particularly exemplified , or expressely supposed , whereby a judgement may be made of the fact at large ; but we are left upon the whole matter , to the guidance of such generall principles and rules , as are given us for that end and purpose . what may regularly , on the other hand , be deduced from the commands given to turne away from them , who have only a forme of godlinesse , tim. . . to withdraw from them that walk disorderly , thes . . . not to beare , nor endure in communion , men of corrupt principles , and wicked lives , rev. . . but positively to separate from an apostate church , rev. . : that in all things we may worship christ according to his mind and appointment , what is the force of these commands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the like , is without the compasse of what i am now treating about . of one particular church ▪ departing from that communion with another , or others , be it what it will , which it ought to hold , unlesse in the departing of some of them , in some things , from the common faith , which is supposed not to relate to schisme , in the scripture , we have no example . diotrephes assuming an authority over that church , wherein he was placed , joh. , . and for a season hindering the brethren from the performance of the duty incumbent upon them , toward the great apostle and others , makes the nearest approach to such a division : but yet in such a distance , that it is not at all to our purpose in hand . when i come to consider that communion , that churches have , or ought to have among themselves , this will be more fully discussed . neither is this my sence alone , that there is no instance of any such separation as that , which is the matter of our debate , to be found in the scripture . it is confessed by others differing from me , in and about church affaires . to leave all ordinary communion in any church with dislike , where opposition , or offence offers it selfe , is to separate from such a church in the scripture sence ; such separation was not in being in the apostles time , say they , pap●●accom . p. . but how they came to know exactly the sence of the scripture in & about things not mentioned in them , i know not . as i said before , were i unwilling , i doe not as yet understand how i may be compelled to carry on the notion of schisme any farther : nor is there need of adding any thing to demonstrate how little the conscience of a godly man , walking peaceably in any particular church society , is concerned in all the clamarous disputes of this age about it ; being built on false hypotheses , presumptions , and notions , no other way considerable , but as received by tradition from our fathers . but i shall for the sake of some carry on this discourse to a fuller issue ; there is another common notion of schisme , which pleads to an originall from that spoken expressly of it , by a parity of reason , which tolerable in it selfe , hath been and is injuriously applyed , and used , according as it hath fallen into the hands of men , who needed it as an engine to fixe or improve them in the station wherein they are , or were ; & wherewith they are pleased . indeed being invented for severall purposes , there is nothing more frequent then for men , who are scarce able to keep off the force of it from their own heads , whilest mannaged against them by them above ; at the same time vigorously to apply it for the oppression of all under them . what is on all hands consented unto , as its generall nature , i shall freely grant , that i might have liberty and advantage thence to debate the restriction and application of it to the severall purposes of men , prevailing themselves thereon . let then the generall demand be granted , that schisme is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the breach of vnion ; which i shall attend with one reasonable postulatum , namely , that this union be an union of the appointment of jesus christ ; the consideration then of what , or what sort of union in reference to the worship of god according to the gospell , is instituted & appointed by jesus christ , is the proper foundation of what i have farther to offer in this businesse . let the breach of this if you please be accounted schisme , for being an evill , i shall not contend by what name or title it be distinguished . it is not pleaded , that any kind of relinquishment or desertion of any church or churches , is presently schisme , but only such a separation , as breakes the bond of vnion instituted by christ . now this union being instituted in the church , according to the various acceptions of that word , so is it distinguished . therefore for a discovery of the nature of that which is particularly to be spoken to , and also its contrary , i must shew . the severall considerations of the church , wherein , and with which , union is to be preserved . . what that union is , and wherein it doth consist , which according to the minde of christ we are to keep and observe with the church , under the severall notions of it respectively . and how that union is broken , and what is that sinne whereby it is done . in handling this triple proposall , i desire that it may not be expected that i should much insist on any thing that falls in my way , though never so usefull to my end and purpose , which hath been already proved and confirmed by others beyond all possibility of controule ; and such will many , if not most of the principles , that i proceed upon , appeare to be . cap. iv. severall acceptations in the scripture of the name church . of the church catholick properly so called . of the church visible . perpetuity of particular churches . a mistake rectifyed . the nature of the church catholick evinced . bellarmine his description of the church catholick . vnion of the church catholick wherein it consists . vnion by way of consequence . vnity of faith. of love. the communion of the catholick church in , and with itsselfe . the breach of the vnion of the church catholick , wherein it consisteth . not morally possible . protestants not guilty of it . the papall world out of interest in the church catholick . as partly profane . miracles no evidence of holinesse . partly ignorant . selfe justitiaries . idolatrous . worshippers of the beast . to begin with the first thing proposed . the church of christ living in this world ( as to our present concernment ) is taken in scripture three wayes . . for the mysticall body of christ , his elect , redeemed , justifyed and sanctifyed ones throughout the world , commonly called the church-catholick-militant . . for the vniversality of men throughout the world , called by the preaching of the word , visibly professing and yeilding obedience to the gospell ; called by some the church-catholick visible . . for a particular church of some place , wherein the instituted worship of god in christ is celebrated according to his minde . from the rise & nature of the things themselves , doth this distinction of the signification of the word church arise ; for whereas the church is a society of men called out of the world , it is evident there is mention of a twofold call in scripture , one effectuall , according to the purpose of god rom. . . the other only externall . the church must be distinguished according to its answer , and obedience to these calls , which gives us the two first states and considerations of it . and this is confessed by the ordinary glosse , ad rom. . vocatio exterior fit per praedicatores , & est communis bonorum , & malorum , interior vero tantum est electorum . and whereas there are lawes and externall rules for joynt communion , given to them that are called , ( which is confessed ) the necessity of churches in the last acceptation , wherein obedience can alone be yeilded to those laws , is thereby established . in the first sence the church hath as such , the properties of perpetuity , invisibility , infallibility , as to all necessary meanes of salvation attending of it ; not as notes whereby it may be known , either in the whole , or any considerable part of it , but as certaine adjuncts of its nature , and existence . neither are there any signes of lesse or more certainty , whereby the whole may be discerned , or known as such ; though there are of the individualls , whereof it doth consist . in the second , the church hath perpetuity visibility , & infallibility as qualifyed above , in a secondary sence ; namely , not as such , not as visible and confessing , but as comprizing the individualls whereof the catholick church doth consist . for all that truely believe , professe ; though all that professe , doe not truely believe . whether christ hath had alwayes a church in the last sence , and acceptation of the word , in the world , is a most needlesse enquiry : nor are we concerned in it , any farther then in other matters of fact , that are recorded in story : though i am apt to believe , that although very many in all ages kept up their station in , & relation to the church in the two former acceptations , yet there was in some of them scarce any visible society of worshippers , so far answering the institution of christ , as to render them fit to be owned and joyned withall , as a visible particular church of christ : but yet , though the notions of men were generally corrupt , the practice of all professours throughout the world , whereof so little is recorded , at least of them that did best , is not rashly to be determined of . nor can our judgement be censured in this , by them who think , that when christ lay in the grave , there was no believer left , but his mother , and that the church was preserved in that one person : so was bernard minded tractat. de pass . dom. ( ego sum vitis ) s●la per illud triste sabbathum stetit in fide , & salvata fuit ecclesia in ipsa sola . of the same minde is marsilius in sent. quaest . art. . as are also others of that sort of men , see bannes in . . thom. quaest. . art. . i no way doubt of the perpetuall existence of innumerable believers in every age , and such as made the profession , that is absolutely necessary to salvation one way or other : though i question a regular association of men , for the celebration of instituted worship , according to the mind of christ . the in israel , in the dayes of elijah , were members of the church of god , and yet did not constitute a church state among the ten tribes . but these things must be farther spoken to . i cannot but by the way reminde a learned person , with whom i have formerly occasionally had some debate in print , about episcopacy , and the state of the first churches , of a mistake of his , which he might have prevented with a little enquiry into the judgement of them , whom he undertook to confute at a venture . i having said , that there was not any ordinary church officer instituted in the first times , relating to more churches in his office , or to any other church then a single particular congregation ; he replyes , that this is the very same , which his memory suggested to him out of the saints beliefe , printed or yeares since , where instead of that article of the apostolick symbole , the holy catholick church , this very hypothesis was substituted . if he really believed that in professing i owned no instituted church with officers of one denomination in scripture , beyond a single sence v. . saith the apostle , i fill up that congregation , i renounced the catholick church , or was any way necessitated so to doe , i suppose he may by what hath now been expressed , be rectifyed in his apprehension . if he was willing only to make use of the advantage , wherewith he supposed himselfe accommodated by that expression , to presse the perswasion owned in the minds of ignorant men , who could not but startle at the noyse of denying the catholick church , it may passe at the same rate , that most of the reports in such discourses are to be allowed at . but to proceed . in the first sence the word is used mat. . . upon this rock will i build my church , and the gates of hell shall not prevaile against it ; this is the church of the elect , redeemed , justifyed , sanctifyed ones , that are so built on christ ; and these only , and all these are interested in the promise made to the church , as such in any sence , but is peculiarly made therein , to every one , that is truely & properly a part , & member of that church . who , and who only are interested in that promise christ himselfe declares joh. . . joh. , . joh. . , . they that will apply this to the church in any other sence must know that it is incumbent on them to establish the promise made to it unto every one that is a true member of the church in that sence which whatever be the sence of the promise , i suppose they will find difficult worke of . eph. . , , . christ loved the church , and gave himselfe for it , that he might sanctify and cleanse it with the washing of water by the word , that he might present it to himselfe a glorious church not having spot , or wrinkle , or any such thing . he speakes only of those , whom christ loved antecedently to his dying for them , whereof his love to them was the cause ; who they are is manifest , joh. . . joh. . . and those on whom by his death he accomplished the effects mentioned , of washing , cleansing and sanctifying bringing them into the condition promised to the bride the lambs wife , rev. . . which is the new jerusalem , rev. . . of elected & saved ones v. . col. . . containes an expression of the same light and evidence ; christ is the head of the body the church ; not only a governing head , to give it rules and lawes , but as it were a naturall head unto the body , which is influenced by him with a new spirituall life , which bellarmine professeth against , as any requisite condition to the members of the catholick church , which he pleadeth for : in that same which is behind of the afflictions of christ in my flesh , for his bodies sake ▪ which is the church : which assertion is exactly paralell to that of tim. . . therefore i endure all things for the elects sake , that they may obtaine salvation ; so that the elect and the church are the same persons under severall considerations ; and therefore even a particular church , on the account of its participation of the nature of the catholick , is called elect , pet. . . and so the church mat. . . is expounded by our saviour himselfe mat. . . but to prove at large by a multiplication of arguments and testimonies , that the catholick church , or mysticall body of christ consists of the whole number of the elect , as redeemed , justifyed , sanctifyed , called , believing , and yeilding obedience to christ throughout the world ( i speake of it as militant in any one age ) and of them only , were as needlessly actum agere , as a man can well devise . it is done already , and that to the purpose uncontroulably , terque quaterque . and the substance of the doctrine is delivered by aquinas himselfe p. . q. . a. . in briefe , the summe of the inquiry upon this head , is concerning the matter of that church , concerning which such glorious things are spoken in scripture ; namely , that it is the spouse , the wife , the bride , the sister , the only one of christ , his d●ve undefiled , his temple , elect , redeemed , his sione , his body , his new jerusalem ; concerning which inquiry , the reader knowes where he may abundanly find satisfaction . that the asserting the catholick church in this sence is no new apprehension , is known to them , who have at all looked backward to what was past before us . omnibus consideratis ( saith austin ) puto me non temere dicere , alios ita esse in domo dei , ut ips● etiam sint eadem domus dei , quae dicitur aedificari supra petram , quae unica columba appellatur , quae sponsa pulchra sine macula , & ruga , & hortus conclusus , fons signatus , patens aquae vivae , paradisus cum fructu pomorum , alios autem ita constat esse in domo , ut non pertineant ad compagem domus — sed sicut esse palea dicitur in frumentis . de bapt. lib. . cap. . who is herein followed by not a few of the papists : hence saith biel. accipitur etiam ecclesia pro tota multitudine praedestinatorum . in canon . miss . lec . . in what sence this church is invisible , was before declared . men elected , redeemed , justifyed , as such are not visible , for that which makes them so , is not : but this hinders not but that they may be so upon other consideration ; sometimes to more , sometimes to fewer , yea they are so alwayes to some . those that are may be seen ; and when we say they are visible , we do not intend that they are actually seen by any that we know , but that they may be so . bellarmine gives us a description of this catholick church ( as the name hath of late been used at the pleasure of men , and wrested to serve every designe that was needfull to be carryed on ) to the interest which he was to contend for , but in it self perfectly ridiculous . he tells us out of austine that the church is a living body , wherein is a body and a soule , thence saith he the soule is the internall graces of the spirit , faith , hope , and love : the body is the externall profession of faith ; some are of the soul and body perfectly united to christ by faith , and the profession of it ; some are of the soule that are not of the body , as the catechumeni , which are not as yet admitted to be members of the visible church , but yet are true believers . some saith he , are of the body , that are not of the soul , who having no true grace , yet out of hope or temporall feare , doe make profession of the faith , and these are like the haire , nailes , and ill humours in an humane body . now saith , bellarmine our definition of a church comprizeth only this last sort , whilst they are under the head the pope ; which is all one , as if he had defined a man to be a dead creature , composed of haire , nailes , and ill humours , under an hat : but of the church in this sence so farre . it remaineth then , that we enquire what is the vnion which the church in this sense hath , from the wisdome of its head jesus christ . that it is one , that hath an union with its head , and in it selfe , is not questioned . it is one sheepfold , one body , one spouse of christ , his only one as unto him , and that it might have onenesse in it selfe , with all the fruits of it , our saviour praies , joh. . , , , , . the whole of it is described eph. . , . may grow up into him in all things , which is the head even christ , from whom the whole body fitly joyned together , and compacted , by that which every joynt supplieth , according to the effectuall working in the measure of every part , maketh increase of the body , to the edifying it selfe in love . and of the same importance is that of the same apostle , col : . . not holding the head , from which all the body by joynts and bands having nourishment ministred , and knit together , increaseth with the increase of god. now in the union of the church in every sense , there is considerable , both the formalis ratio of it , whence it is , what it is , and the way , and meanes , whereby it exerts it selfe , and is usefull and active in communion ▪ the first , in the church , as now stated , consists in its joynt holding the head , and growing up into him by vertue of the communication of supplies unto it therefrom , for that end & purpose . that which is the formall reason , and cause of the union of the members with the head , is the formall reason and cause of the union of the members with themselves . the originall vnion of the members is in and with the head ; and by the same have they union with themselves as one body . now the inhabitation of the same spirit in him and them , is that which makes christ personall , and his church , to be one christ mysticall , cor. . . peter tells us , that we are by the promises made partakers of the divine nature , pet. . . we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we have communion with it ; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i cannot easily consent . now it is in the person of the spirit whereof we are by the promise made partakers : he is the spirit of promise eph. . . promised by god to christ , act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by him to us joh. . . being of old the great promise of the covenant is . . . ezek. . . cap. . . now in the participation of the divine nature consists the vnion of the saints with christ . ioh. . . our saviour tells us , that it arises from eating his flesh and drinking his blood : he that eateth my flesh and drinketh my blood dwelleth in me , and i in him . this he expounds v. . it is the spirit that quickneth , the flesh profiteth not . by the quickning spirit , inhabitation in christ , and christ in it , is intended . and the same he manifests in his prayer that his church may be one in the father , and the sonne , as the father is in him , and he in the father ioh. . . for the spirit being the love of the father , and of the son , is vinculum trinitatis : and so here of our union in some resemblance . the unity of members in the body naturall with one head is often chosen to set forth the union of the church cor. . . cor. . . eph . . col. . . now every man can tell , that , union of the head and members , whereby they become all one body , that and not another , is onenesse of soule ; whereby the whole is animated , which makes the body , be it lesse or greater , to be one body . that which answers hereunto , in the mysticall body of christ , is the animation of the whole by his spirit , as the apostle fully cor. . . the union between husband and wife is also chosen by the holy ghost to illustrate the union between christ and his church . for this cause shall a man forsake his father and his mother and cleave to his wife , and they two shall be one flesh ; this is a great mystery , but i speake concerning christ and his church , eph. . , . the union between man and wife we have gen. . . they be no more twaine but one flesh ; of christ and his church that they are one spirit . for he that is joyned to the lord is one spirit , cor. . . see also another similitude of the same importance ioh. . . rom. . , . this i say is the fountain radicall union of the church catholick in its selfe , with its head and formall reason of it . hence flowes a double consequentiall vnion that it hath also . . of faith. all men , united to christ by the inhabitation of the same spirit in him and them , are by it from , and according to the word , taught of god , is . . . ioh. . . so taught every one of them , as to come to christ v. . that is by bilieving , by faith . they are so taught of god , as that they shall certainly have that measure of knowledge and faith , which is needfull to bring them to christ , and to god by him . and this they have by the unction or spirit , which they have received ioh. . , . accompaning the word by vertue of gods covenant with them , is . . . and hereby are all the members of the church catholick , however divided in their visible profession , by any differences among themselves , or differenced by the severall measures of gifts and graces they have received , brought to the perfection aymed at , to the unity of the faith , & to the acknowledgement of the son of god , to a perfect man , to the measure of the stature of the fulnesse of christ , eph. . . nor was this hidden from some of the papists themselves . ecclesia sancta corpus est christi una spiritu vivificata , unita fide una , & sanctificata . saith hugo de victore , de sacram lib. . as he had said before in the former cap. sicut scriptum est qui non habet spiritum christi , hic non est ejus : qui non habet spiritum christi , non est membrum christi : in corpore uno spiritus unus , nihil in corpore mortuum , nihil extra corpus vivum . see to the same purpose enchirid. concil colon in symbol . with peculiar reference to the members themselves , there is another necessary consequence of the union mentioned ; and that is the mutuall love of all those united in the head as before towards one another , and of every one towards the whole , as so united in the head christ jesus ; there is an increase made of the body to the edifying it selfe in love eph. . . and so it becomes the bond of perfectnesse to this body of christ . i cannot say , that the members or parts of this church have their union in themselves by love ; because they have that with , and in christ , whereby they are one in themselves ioh. . , . they are one in god even in christ , where their life is hid col. . . but it is the next and immediate principle of that communion , which they severally have one with another , and the whole body , in and with it selfe . i say then that the communion which the catholick church , the mysticall body of christ , hath , with and in it selfe , springing from the union , which it hath in and with christ , and in it selfe , thereby , consists in love , exerting it selfe in inexpressible variety , according to the present state of the whole , its relation to christ , to saints and angells , with the conditions and occasions of the members of it respectively , cor. . , . what hath been spoken concerning the union and communion of this church , will not i suppose , meet with any contradiction . granting that there is such a church , as that we speake of , coetus praedestinatorum credentium , the papists themselves will grant that christ alone is its head , and that its union ariseth from its subjection to him , and dependance on him . their modesty makes them contented with constituting the pope in the roome of christ , as he is as it were a politicall head for government ; they have not as yet directly put in their claime to his office as a mysticall head , influencing the body with life and motion : though by their figment of the sacraments communicating grace , ex opere operato , and investing the originall power of dispencing them in the pope only , they have contended faire for it . but if any one can informe me of any other union , or communion of the church , described as above , then these laid downe , i shall willingly attend unto his instructions : in the mean time , to carry on the present discourse unto that which is aimed at , it is manifest , that the breach of this union must consist in these two things . . first , the casting out , expelling , and looseing that spirit , which abiding in us , gives us this union . . the losse of that love , which thence flowes into the body of christ , and believers , as parts and members thereof . this being the state of the church under the first consideration of it , certainly it would be an extravagancy scarcely to be parallel'd , for any one to affirme a breach of this union as such , to be schisme under that notion of it , which we are enquiring after . but because there is very little security to be enjoyed in an expectation of the sobriety of men in things wherein they are , or suppose they may be concerned , that they may know before hand , what is farther incumbent on them , if in reference to us , they would prevaile themselves of any such notion , i here informe them that our perswasion is , that this union was never utterly broken by any man taken into it , or ever shall be to the end of the world ; and i suppose they esteeme it vaine to dispute about the ad●uncts , of that which is denyed to be . but yet this perswasion being not common to us , with them with whom we have to doe in this matter , i shall not farther make use of it , as to our present defence . that any other union of the catholick church , as such , can possibly be fancyed or imagined by any ▪ ( as to the substance of what hath been pleaded ) leaving him a plea for the ordinary so●ndnes of his intellectualls , is denyed . let us see now then what is our concernment in this discourse ; unlesse men can prove that we have not the spirit of god , that we do not savingly believe in jesus christ , that we doe not sincerely love all the saints , his whole body , and every member of it , they cannot disprove our interest in the catholick church . it is true indeed , men that have so great a confidence of their own abilities , and such a contempt of the world , as to undertake to dispute them out of conclusions from their naturall sences , about their proper objects , in what they see , feele , and handle , and will not be satisfied , that they have not proved there is no motion , whilst a man walks for a conviction under their eye ; may probably venture to disprove us , in our spirituall sense and experience also , and to give us arguments , to perswade us that we have not that communion with christ , which we know we have every day . although i have a very meane perswasion of my own abilities , yet i must needs say , i cannot think that any man in the world can convince me , that i doe not love jesus christ in sincerity , because i doe not love the pope , as he is so . spirituall experience is a security against a more cunning sophister , then any jesu●●te in the world , with whom the saint● of god have to deale all their lives , eph. . . and doubtlesse through the rich grace of our god , helpe will arise to us , that we shall never make a covenant with these men for peace , upon conditions for worse then those that nahash would have exacted on the men of jabesh gilead● , which were but the losse of one eye with an abiding reproach : they requiring of us , the deprivation of whatsoever we have to see by , whether as men , or christians , and that with a reproach , never to be blotted out . but as we daily put our consciences upon triall as to this thing cor. . . and are put unto it by sathan ; so are we readie at all times to give an account to our adversaries of the hope that us in us . let them sift us to the utmost , it will be to our advantage . only let them not bring frivolous objections , and such as they know are of no weight with us ; speaking ( as is their constant manner ) about the pope and their church , things utterly forraigne to what we are presently about , miserably begging the thing in question . let them weigh ( if they are able ) the true nature of vnion with christ , of faith in him , of love to the saints ; consider them in their proper causes adjuncts and effects with a sprituall eye , laying aside their prejudices and intolerable impositions ; if we are found wanting as to the truth and sincerity of these things , if we cannot give some account of our translation from death to life , of our implantation into christ , and our participation of the spirit , we must beare our own burthen : if otherwise , we stand fast on the most noble and best account of church vnion what ever ; and whilest this shield is safe , we are lesse ●mxious about the issue of the ensuing contest . whatever may be the apprehensions of other men , i am not in this thing sollicitous ( i speake not of my selfe , but assuming for the present the person of one concerning whom these things may be spoken , ) whilest the efficacy of the gospell accomplisheth in my heart all those divine , and mighty effects ; which are ascribed unto it as peculiarly , it workes towards them that believe ; whilest i know this one thing , that whereas i was blind , now i see , whereas i was a servant of sinne , i am now free to righteousnesse & at liberty from bondage unto death , & instead of the fruits of the flesh , i find all the fruits of the spirit brought forth in me to the praise of gods glorious grace ; whilest i have an experience of that powerfull work of conversion , and being borne againe , which i am able to mannage against all the accusations of satan , having peace with god upon justification by faith , with the love of god shed abroad in my heart by the holy ghost investing me in the priviledges of adoption , i shall not certainly be moved with the disputes of men , that would perswade me , i doe not belong to the catholick church , because i doe not follow this , or that , or any part of men in the world . but you will say , this you will allow to them also with whom you have to doe , that they may be members of the catholick church ; i leave other men to stand or fall to their own master : only as to the papall multitude on the account of severall inconsistencies between them , and the members of this church , i shall place some swords in the way , which will reduce their number to an invisible scantling ; i might content my selfe by affirming at once , that upon what hath been spoken , i must exclude from the catholick church all , and every one , whom bellarmine intends to include in it as such ; namely those , who belong to the church as hairs and ill humours to the body of a man. but i adde in particular . . all wicked and prophane persons , of whom the scripture speakes expressly that they shall not enter into the kingdome of god , are indisputably cut off : whatever they pretend in shew at any time in the outward duties of devotion , they have neither faith in christ , nor love to the saints : and so have part and fellowship neither in the union nor communion of the catholick church . how great a proportion of that synogogue , whereof we are speaking , will be taken off by this sword ; of their popes , princes , prelates , clergie , votaries , and people , and that not by a rule of private surmises , but upon the visible issue of their being servants to sin , ●aters of god , and good men , is obvious to all . persons of really so much as reformed lives amongst them are like the berries after the shaking of an olive tree cor . , , , . rev. . . i find some persons of late appropriating holinesse and regeneration to the romane partie , on this account , that among them only miracles are wrought ; which is say they the only proofe of true holinesse . but these men erre as their predecessors , not knowing the scriptures , nor the power of god. amongst all the evidences that are given in scripture of regeneration ; i suppose they will scarcely find this to be one ; and they who have no other assurance that they are themselves borne of god , but that some of their church worke miracles , had need maintaine also that no man can be assured thereof in this life . they will find that a broken reed if they leane upon it . will it evince all the members of their church to be regenerate , or only some ? if they say all ; i aske then what becomes of bellarmin's church , which is made up of them , who are not regenerate , if some only i desire to know on what account the miracles of one man may be an evidence to some in his society that they are regenerate and not to others ? or whether the foundation of that distinction must not lye in themselves ; but the truth is , the miracles now pretended are an evidence of a contrary condition to what these men are willing to own thess . , . . all ignorant persons , into whose hearts god hath not shined to give them the knowledg of his glory in the face of jesus christ , are to be added to the former account . there is a measure of knowledg of absolute & indispensable necessity to salvation , whereof how short the most of them are , is evident . among the open abominations of the papall combination , for which they ought to be an abhorrencie to mankind , their professed designe of keeping the people in ignorance is not the least , hos . . . that it was devotion to themselves , and not to god , which they aymed to advance thereby , is by experience sufficiently evinced : but that , whose reverence is to be preserved by its being hid , is in it selfe contemptible . what other thoughts wise men could have of christian religion in their mannagement of it , i know not . woe to you romish clergie , for you have taken away the key of knowledge , yee enter'd not in your selves , and them that were entering in you hindred . the people hath perished under your hands for want of knowledge , zech : . , , . the sigment of an implicite faith , as mannaged by these men , to charme the spirits and consciences of poor perishing creatures with securitie in this life , will be found as pernitious to them in the issue , as their purgatorie , invented on the same account , will be uselesse . . adde to these all hypocriticall selfe-justiciaries who seek for a righteousnesse as it were by the workes of the law , which they never attained to rom. . , . though they take paines about it chap. . . eph. . , , , . by this sword will fall the fattest cattell of their herd . how the hand of the lord on this account sweeps away their devo●ionists , and therein takes down the pride of their glory , the day will discover ; yet besides these , there are two other things that will cut them down as the grasse falls before the sith of the mower . . the first of these is idolatry : be not deceived , no idolaters shall inherit the kingdome of god , cor. . . without are idolaters , rev. . . this added to their lives hath made christian religion , where known only as by them professed , to be an abomination to jewes and gentiles . some will one day besides himselfe answer for averroes determining of the case as to his soule . quoniam christiani adorant quod comedunt , anima mea sit cum philosophis . whether they are idolaters or no , whether they yeild the worship due to the creator to the creature , hath been sisted to the utmost , and the charge of its evill , which the jealous god doth of all things most abhore , so fastened on them beyond all possibility of escape , that one of the wisest of them hath at length fixed on that most desperate and profligate refuge , that some kind of idolatry is lawfull , because peter mentions abominable idolatries , pet. . . who is therein so farre from distinguishing of severall sorts & kinds of it to any such purpose as that he aggravates all sort , & kinds of it with the epithet of nefarious , or abominable . a man may say , what is there almost that they have not committed lewdnesse in this kind withall ; on every hill , and under every green tree is the filth of their abomination found ; saints & angells in heaven ; images of some that never were , of others , that had been better they never had been ; bread and wine , crosse and nailes , altars , wood , and iron , and the pope on earth are by them adored . the truth is , if we have any assurance left us of any thing in the world , that we either see or heare , feel or tast and so consequently that we are alive , and not other men , the poor indians who worship a piece of red cloth , are not more grosse idolaters then they are . . all that worship the best set up by the dragon , all that receive his marke in their hands , or forehead , are said not to have their names written in the booke of life of the lambe rev. . which what aspect it bears towards the visible roman church time will manifest . all these sorts of persons we except against , as those , that have no interest in the union of the catholick-church . all prophane , ignorant , selfe-justiciaries , all idolaters , worshippers , or adorers of the papall power , if any remaine among them , not one way or other visibly separated from them , who fall not under some one or more of these exceptions ; as we grant they may be members , of the catholick-church , so we deny , that they are of that which is called the roman . and i must needs informe others by the way , that whilest the course of their conversation , ignorance of the mystery of the gospell , hatred of good men , contempt of the spirit of god , his gifts and graces , do testify to the consciences of them , that feare the lord , that they belong not to the church catholick , it renders their rebuking of others , for separating from any instituted church nationall , ( as is pretended ) or more restrained , very weake , and contemptible . all discourses about meats , have a worme at the root , whilest there is a beame lies in the eye . doe men suppose that a man who hath tasted how gratious the lord is , and hath by grace obtained communion with the father and his sonne jesus christ , walking at peace with god , and in a sense of his love all his daies , filled with the holy ghost , and by him with joy unspeakable and glorious in believing , is not strengthened against the rebukes , and disputes of men , whom he sees and knows by their fruits , to be destitute of the spirit of god , uninterested in the fellowship of the gospell , and communion thereof . chap. v. of the catholick church visible . of the nature thereof . in what sense the vniversality of professors is called a church amiraldus his judgement in this businesse . the vnion of the church in this sense wherein it consists . not the same with the vnion of the church catholick . nor that of a particular instituted church . not in relation to any one officer , or more , in subordination to one another . such a subordination not proveable . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the nicene synod . of generall councells . vnion of the church visible not in a generall councell . the true vnity of the vniversality of professors asserted . things necessary to this union . story of a martyr at bagdat . the apostacy of churches from the unity of the faith. testimony of hegesippus vindicated papall apostacy . protestants not guilty of the breach of this vnity . the catholick church in the sence insisted on , granted by the ancients . not a politicall body . the second generall notion of the church , as it is usually taken , signifies the vniversality of men professing the doctrine of the gospell , and obedience to god in christ , according to it , throughout the world. this is that , which is commonly called the visible catholick church , which now together with the union , which it hath in its selfe , and how that unity is broken , falls under consideration . that all professors of the gospell throughout the world , called to the knowledge of christ by the word , doe make up , and constitute his visible kingdome , by their professed subjection to him , and so may be called his church , i grant . that they are precisely so called in scripture is not unquestionable . what relation it stands in to all particular churches , whether as a genus to its species , or as a totum to its parts , hath lately by many been discussed . i must crave leave to deny that it is capable of filling up , or of being included in , any of these denominations and relations . the vniversall church we are speaking of , is not a thing that hath as such , a specificative forme , from which it should be called an vniversall church ; as a particular hath for its ground of being so called . it s but a collection of all that are duely called christians in respect of their profession ; nor are the severall particular churches of christ in the world , so parts and members of any catholick church , as that it should be constituted , or made up by them and of them , for the order and purpose of an instituted church , that is the cellebration of the worship of god , and institutions of jesus christ according to the gospell ; which to assert , were to overthow a remarkable difference between the oeconomy of the old testament & the new nor do i think that particular congregations doe stand unto it in the relation of species unto a genus , in which the whole nature of it should be preserved and comprized , which would deprive every one of membership in this vniversall church , which is not joyned actually to some particular church or congregation , then which nothing can be more devoid of truth . to debate the thing in particular , is not my present intention , nor is needfull to the purpose in hand . the summe is , the vniversall church is not so called upon the same account that a particular church is so called . the formal reason constituting a particular church to be a particular church , is , that those of whom it doth consist , doe joyne together according to the minde of christ in the excercise of the same numericall ordinances for his worship : and in this sence the vniversal church cannot be said to be a church , as though it had such a particular forme of its own ; which that it hath , or should have , is not only false but impossible . but it is so called , because all christians throughout the world ( excepting some individuall persons providentially excluded ) do upon the enjoyment of the same preaching of the word , the same sacraments administred in specie , profes one common faith and hope ; but to the joynt performance of any exercise of religion , that they should hea●e one sermon together , or partake of one sacrament , or have one officer for their rule and government , is ridiculous to imagine ; nor doe any professe to think so , as to any of the particulars mentioned , but those only , who have profit by the fable . as to the description of this church , i shall acquiesce in that lately given of it by a very learned man. saith he , ecclesia vniversalis ▪ est communio , seu societas omnium coetuum ( i had rather he had said , and he had done it more agreeable to principles by himselfe laid down ) omnium fidem christianam profitentium ( sive illi ad ecclesias aliquas particulares pertineant , sive non pertineant ) qui religionem christianam profitentur , consistens in eo , quod tamet●● neque exercitia pietatis uno numero frequentent , neque sacramenta eadem numero participent , neque uno eodemque omnino ordine regantur , & gubernentur , unum tamen corpus in eo constituunt , quôd eundem christum servatorem habere se profitentur , uno in evangelio propositum , iisdem promissionibus comprehensum , quas obsignant , & confirmant sacramenta , ex eadem institutione pendentia . amyrald . thes . de eccles . nom & defin the. . there being then in the world a great multitude , which no man can number , of all nations , kindreds , people , and languages , professing the doctrine of the gospell , not tied to mountaines , or hills , joh. . but worshipping 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cor. . . tim. . . let us consider what union there is amongst them as such , wrapping them all in the bond thereof , by the will and appointment of jesus christ ; and wherein the breach of that union doth consist , and how any man is or may be guilty thereof . i suppose this will be granted : that only elect believers belong to the church in this sense considered , is a chimaera feigned in the braines of the romanists , and fastened on the reformed divines . i wholly assent to austins dispute on this head against the donatists : and the whole entanglement , that hath been about this matter , hath arisen from obstinacy in the papists in not receiving the catholick church in the sense mentioned before ; which to doe , they know would be injurious to their interest . this church being visible and professing , and being now considered under that constituting difference , that the union of it cannot be the same with that of the catholick church before mentioned , it is cleare from hence , that multitudes of men belong unto it , who have not the relation mentioned before to christ and his body ; which is required in all comprehended in that union ; seeing many are called , but few are chosen . nor can it consist in a joynt assembly , either ordinary or extraordinary , for the celebration of the ordinances of the gospell , or any one of them , as was the case of the church of the jewes , which met at set times in one place , for the performance of that worship , which was then required , nor could otherwise be accomplished . for as it is not at all possible , that any such thing should ever be done , considering what is , and shall be , the estate of christs visible kingdome to the end of the world ; so it is not ( that i know of ) pleaded , that christ hath made any such appointment : yea it is on all hands confessed , at least cannot reasonably be denyed , that there is a supersedeas granted to all supposalls of any such duty , incumbent on the whole visible church , by the institution of particular churches , wherein all the ordinances of christ are duely to be administred . i shall only adde , that if there be not an institution for the joyning in the same numericall ordinances , the vnion of this church is not really a church vnion ; i mean of an instituted church , which consists therein but something of another nature . neither can that have the formall reason of an instituted church as such , which as such can joyne in no one act of the worship of god instituted to be performed in such societies : so that he that shall take into his thoughts , the condition of all the christians in the world : their present state , what it hath been for years , and what it is like to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , will easily understand , what church state they stand in , and relate unto . . it cannot possibly have its union by a relation to any one officer given to the whole , such an one as the papists pretend the pope to be . for though it be possible that one officer may have relation to all the churches in the world , as the apostles severally had ( when paul said the care of all the churches lay on him ) who by vertue of their apostolicall commission were to be received , and submitted to in all the churches in the world , being antecedent in office to them , yet this neither did , nor could make all the churches one church ; no more then in one man were an officer or magistrate in every corporation in england , this would make all those corporations to be one corporation . i doe not suppose the pope to be an officer to the whole church visible as such , which i deny to have an union or order capable of any such thing , but suppose him an officer to every particular church , no union of the whole would thence ensue . that which is one church must joyne at least in some one church act , numerically one . so that though it should be granted , that the pope were a generall officer unto all and every church in the world , yet this would not prove , that they all made one church , and had their church-union in subjection to him , who was so an officer to them all ; because to the constitution of such an vnion , as hath been shewed , there is that required , which in reference to the universall society of christians , is utterly and absolutely impossible . but the non-institution of any such officer ordinarily to beare rule in , and over all the churches of god , hath been so abundantly proved by the divines of the reformed churches , and he who alone puts in his claime to that prerogative so clearly manifested to be quite another thing , that i will not needlessely goe over that work again ; something however shall afterwards be remarked , as to his pretensions , from the principles , whereon i proceed in the whole businesse . there is indeed by some pleaded a subordination of officers in this church , tending towards an union on that account ; as that ordinary ministers should be subject to di●cesan bishops , they to arch-bishops or metropolitans , they again to patriarchs ; where some would bound the processe , though a parity of reason would call for a pope . nor will the arguments pleaded for such a subordination rest , untill they come to be centred in some such thing . but [ ] before this plea be admitted , it must be proved ; that all these officers are appointed by jesus christ ; or it will not concerne us , who are enquiring solely after his will , and the setling of conscience therein . to doe this with such an evidence , that the consciences of all those , who are bound to yeild obedience to jesus christ , may appeare to be therein concerned , will be a difficult task , as i suppose . and to settle this once for all ; i am not dealing with the men of that lazy perswasion , that church affairs are to be ordered by the prudence of our civill superiors and governors , and so seeking to justify a non submission to any of their constitutions , in the things of this nature , or to evidence , that the so doing is not schisme ; nor do i concerne my selfe in the order and appointment of ancient times , by men assembled in synods and councells , wherein whatever was the force of their determinations in their own seasons , we are not at all concerned , knowing of nothing that is obligatory to us , not pleading from soveraigne authority , or our own consent ; but it is after things of pure institution that i am enquiring . with them who say there is no such thing in these matters , we must proceed on other principles , then any yet laid downe . also it must be proved , that all these officers are given , and do belong to the catholick church as such , and not to the particular churches of severall measures , and dimensions , to which they relate ; which is not as yet , that i know of , so much as pretended by them , that plead for this order . they tell us indeed of various arbitrary distributions of the world , or rather of the roman empire into patriarchats , with the dependent jurisdictions mentioned ; and that all within the precincts of those patriarchats must fall within the lines of the subordination , subjection , and communication before described ; but as there is no subordination between the officers of one denomination in the inferior parts ; no more is there any between the superior themselves , but they are independent of each other . now it is easily discernable , that these patriarchats ( how many or how few soever they are ) are particular churches , not any one of them the catholick , nor altogether comprising all that are comprehended in the precincts of it , ( which none will say that ever they did ) and therefore this may speak something as to a combination of those churches , nothing as to the union of the catholick as such , which they are not . supposing this assertion to the purpose in hand ( which it is not at all ) it would prove only a combination of all the officers of severall churches , consisting in the subordination and dependance mentioned , not of the whole church it selfe , though all the members of it should be at once imagined or fancied ( as what shall hinder men from fancying what they please ) to be comprised within the limits of those distributions , unles it be also proved , that christ hath instituted severall sorts of particular churches parochiall , diocesan , metropoliticall patriarchall ( i use the words in the present vulgar acceptation , their signification having bin somewhat otherwise formerly ; paroecia being the care of a private bishop , provincia of a metropolitan , & diocesis of a patriarch ) in the order mentioned , and hath pointed out which of his churches shall be of those severall kinds throughout the world ; which that it will not be done to the disturbance of my principles , whilst i live i have some present good security . and because i take the men of this perswasion to be charitable men , that will not think much of taking a little paines for the reducing any person whatever from the errour of his way , i would intreat them that they would informe me what patriarchate according to the institution of christ , i ( who by the providence of god live here at oxon ) doe de jure belong unto ; that so i may know how to preserve the union of that church , and to behave my selfe therein ; and this i shall promise them , that if i were singly , or in conjunction with any others , so considerable , that those great officers should contend about , whose subjects we should be , ( as was done heretofore about the bulgarians , ) that it should not at all startle me about the truth and excellency of christian religion , as it did those poore creatures , who being newly converted to the faith , knew nothing of it but what they received from men of such principles . but that this constitution is humane , and the distributions of christians in subjection unto church officers , into such and such divisions of nations and countries prudentiall and aobitrary , i suppose ▪ will not be denyed . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the nicene synod intends no more ; nor is any thing of institution , nor so much as of apostolicall tradition pleaded therein . the following ages were of the same perswasion . hence in the councell of chalcedon the archiepiscopacy of constantinople was advanced into a patriarchat , and many provinces cast in subjection thereunto , wherein the primates of ephesus and thrace were cut short of what they might plead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for . and sundry other alterations were likewise made in the same kind socrat lib. . cap. . the ground and reason of which procedure , the fathers assembled sufficiently manifest in the reason assigned for the advancement of the bishops of constantinople , which was for the cityes sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can. . con. constan . and what was the judgement of the councell of chalcedon upon this matter may be seen in the composition & determination of the strife between maximus bishop of antioch , and invenalis of hierusalem ac. . con. cal. with translation of provinces from the jurisdiction of one to another . and he that shall suppose that such assemblys as these were instituted by the will and appointment of christ in the gospell , with church authority for such dispositions and determinations , so as to make them of concernment to the unity of the church , will if i mistake not , be hardly bestead in giving the ground of that his supposall . . i would know of them who desire to be under this law , whether the power with which jesus christ hath furnished the officers of his church come forth from the supreame mentioned patriarchs and arch-bishops , and is by them communicated to the inferiors , or vice-versa ; or whether all have their power in an equall immediation from christ ; if the latter be granted , there will be a greater independency established then most men are aware of , ( though the papalins understood it in the councell of trent ) and a wound given to successive episcopall ordination , not easily to be healed . that power is communicated from the inferiors to the superiors will not be pleaded . and seeing the first must be insisted on , i beseech them not to be too hasty with men not so sharp sighted as themselves , if finding the names they speak of barbarous and forraigne as to the scriptures , and the things themselves not at all delineated therein , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . the truth is , the whole subordination of this kind , which de facto hath been in the world , was so cleerly an humane invention , or a prudentiall constitution ( as hath been shewed ) ( which being done by men professing authority in the church , gave it as it was called vi● ecclesiasticam ) that nothing else in the issue is pleaded for it . and now though i shall , if called thereunto manifest both the unreasonablenesse & unsuitablenes to the designe of christ for his worship under the gospell , comparative noveltie , and mischievous issue of that constitution ; yet at the present , being no farther concerned but only to evince that the union of the generall visible church doth not therein consist , i shall not need to adde any thing to what hath been spoken . the nicene councell , which first made towards the confirmation of something , like somewhat , of what was afterwards introduced in some places , pleaded only ( as i said before ) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , old usage for it , which it would not have done , could it have given a better originall thereunto . and whatever the antiquities then pretended might be , we know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and i doe not feare to say , what others have done before me , concerning the canons of that first and best generall councell , as it is called , they are all hay and stubble ; nor yet doth the laying this custome on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in my apprehension , evince their judgement of any long prescription . peter speaking of a thing that was done a few years before , saies , that is was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , act. . . somewhat a greater antiquity , then that by him intended , i can freely grant to the custome by the fathers pretended . but a generall councell is pleaded with the best colour and pretence for a bond of union to this generall & visible church . in consideration hereof , i shall not divert to the handling of the rise , right use , authority , necessity of such councells ; about all which , somewhat in due time towards satisfaction may be offered to those , who are not in bondage to names and traditions . nor shall i remark what hath been the mannagement of the things of god in all ages in those assemblies , many of which have been the staines and ulcers of christian religion : nor yet shall i say , with what little disadvantage to the religion of jesus christ , i suppose a losse of all the canons of all councells that ever were in the world , since the apostles daies , with their acts and contests ( considering what use is made of them ) might be undergone . nor yet shall i digresse to the usefulnesse of the assemblies of severall churches in their representatives , to consider and determine about things of common concernment to them , with their tendencie to the preservation of that communion , which ought to be amongst them ; but as to the present instance only offer . that such generall councells , being things purely extraordinary and occasionall , ( as is confessed ) cannot be an ordinary standing bond of union to the catholick church ; and if any one shall reply , that though in themselves , and in their own continuance they cannot be so , yet in their authority , lawes , and canons they may ! i must say , that besides the very many reasons i have to call into question the power of lawmaking for the whole society of christians in the world , in all the generall councells that have been , or possibly can be on the earth ; the dispute about the title of those assemblies , which pretend to this honour , which are to be admitted , which excluded , are so endlesse ; the rules of judging them so darke , lubricous , and uncertaine , framed to the interest of contenders on all hands ; the lawes of them , which de facto have gone under that title and name , so innumerable , burthensome , uncertain , and frivolus , in a great part so grossely contradictory to one another , that i cannot suppose that any man upon second thoughts , can abide in such an assertion ; if any shall , i must be bold to declare my affection to the doctrine of the gospell maintained in some of those assemblies , for some hundreds of years , and then to desire him to prove , that any generall councell , since the apostles fell asleep , hath been so convened , and mannaged , as to be enabled to claime that authority to it selfe , which is , or would be due to such an assembly , instituted according to the mind of christ . that it hath been of advantage to the truth of the gospell , that godly learned men , bishops of churches , have convened , and witnessed a good confession , in reference to the doctrine thereof , and declared their abhorrencie of the errors , that are contrary thereunto , is confessed . that any man , or men , is , are , or ever were entrusted by christ with authority so to convene them , as that thereupon , and by vertue thereof , they should be invested with a new authority , power , and jurisdiction , at such a convention , and thence should take upon them to make laws and canons , that should be ecclesiastically binding to any persons , or churches , as theirs , is not as yet to meattended with any convincing evidence of truth . and seeing at length it must be spoken , i shall doe it with submission to the thoughts of good men , that are any way acquainted with these things , and in sincerity therein commend my conscience to god ; that i doe not know any thing that is extant , bearing clearer witnesse to the sad degeneracy of christian religion in the profession thereof , nor more evidently discovering the efficacy of another spirit , than what was powred out by christ at his ascension , nor containing more hay and stubble , that is to be burned and consumed , then the stories of the acts and laws of the councells and synods , that have been in the world. . but to take them as they are , as to that alone wherein the first councells had any evidence of the presence of the holy ghost with them , namely , in the declaring the doctrine of the gospell ; it falls in with that which i shall give in for the bond of union unto the church in the sense pleaded about . . such an assembly arising cumulative out of particular churches , as it is evident that it doth , it cannot first and properly belong to the church generall , as such ; but it is only a means of communion between those particular churches as such , of whose representatives ( i mean vertually , for formally the persons convening for many years ceased to be so ) it doth consist . . there is nothing more ridiculous then to imagine a generall councell , that should represent the whole catholick church , or so much as all the particular churches that are in the world ; and let him that i● otherwise minded , that there hath been such an one , or that it is possible there should be such a one , prove by instance , that such there have been since the apostles times ; or by reason , that such may be in the present age , or be justly expected in those that are for to succeed , and we will , as we are able , crowne him for his discovery . . indeed i know not how any councell , that hath been in the world these years and somewhat upwards , could be said to represent the church in any sence , or any churches whatever ; their convention , as is known , hath been alwaies by imperiall or papall authority : the persons convened such , and only they , who as was pretended , and pleaded , had right of suffrage , with all necessary authority in such conventions , from the order , degree , and office , which personally they hold in their severall churches . indeed a pope or bishop sent his legate or proxie , to represent , or rather personate him , & his authority . but that any of them were sent , or delegated by the church wherein they did preside , is not so evident . i desire then , that some man more skilled in laws and common usages then my selfe , would informe me , on what account such a convention could come to be a church representative , or the persons of it to be representatives of any churches ; generall grounds of reason and equity i am perswaded , cannot be pleaded for it . the lords in parliament in this nation , who being summoned by regall authority , sate there in their own personall right , were never esteemed to represent the body of the people ; supposing indeed all church power ●●n any particular church , of whatever extract , or composition , to be solely vested in one single person ; a collection of those persons ( if instituted ) would bring together the authority of the whole . but yet this would not make that assembly to be a church representative , if you will allow the name of the church to any , but that single person : but for men , who have but a partiall power & authority in the church , and perhaps , separated from it , none at all , without any delegation from the churches to convene , and in their own authority to take upon them to represent those churches , is absolute presumption . these severall pretensions being excluded , let us see wherein the vnity of this church , namely , of the great society of men professing the gospell , and obedience to christ , according to it , throughout the world , doth consist ; this is summoned up by the apostle eph. . . one lord , one faith , one baptisme , it is the vnity of the doctrine of faith , which men professe , in subjection to one lord jesus christ , being initiated into that profession by baptisme ; i say , the saving doctrine of the gospell of salvation by jesus christ , and obedience through him to god as professed by them , is the bond of that union , whereby they are made one body , are distinguished from all other societies , have one head christ jesus , which as to profession they hold , and whilest they doe so , are of this body , in one professed hope of their calling . now that this vnion be preserved , it is required that all those grand and necessary truths of the gospell , without the knowledge whereof no man can be saved by jesus christ , be so farre believed , as to be outwardly and visibly professed in that variety of waies , wherein they are , or may be called out thereunto . there is a proportion of faith rom : . . an vnity of faith , and of knowledge of the sonne of god , eph . . a measure of saving truths , the explicite knowledge whereof in man , enjoying the use of reason within , and the means of grace without , is of indispensible necessary to salvation , without which it is impossible that any soule in an ordinary way should have communion with god in christ , having not light sufficient for converse with him , according to the tenour of the covenant of grace . these are commonly called fundamentalls , or first principles , which are justly argued by many to be clear , perspicuous , few , lying in an evident tendency to obedience . now look what truths are savingly to be believed , to render a man a member of the church catholick invisible ; that is , whatever is required in any one , unto such a receiving of jesus christ ; as that thereby he may have power given to him to become the son of god , the profession of those truths is required , to enstate a man in the unity of the church visible . . that no other internall principle of the mind , that hath an utter inconsistency with the reall beliefe of the truths necessary to be professed , be manifested by the professors . paul tells us of some , who , though they would be called christians , yet they so walked , as that they manifested themselves to be enemies of the crosse of christ , phil . . certainly those , who on one account , are open and manifest enemies of the crosse of christ , are not on any , members of his church : there is one lord , and one faith required , as well as one baptisme ▪ and a protestation contrary to evidence of fact , is in all law , null . let a man professe times , that he believes all the saving truths of the gospell , and by the course of a wicked and prophane conversation evidence to all , that he believes no one of them , shall his protestation be admitted ? shall he be accounted a servant in , and of my family , who will call me master , and come into my house ▪ only to doe me and mine a mischiefe , not doing any thing i require of him , but openly and professedly the contrary ? paul saies of such tit. . , . they professe that they know god , yet in works they deny him , being abominable , disobedient , and unto every good work reprobate ; which though peculiarly spoken of the jewes , yet contains a generall rule , that mens profession of the knowledge of god , contradicted by a course of wickednesse , is not to be admitted , as a thing giving any priviledge whatever . . that no thing ; opinion , error , or false doctrine , everting or overthrowing any of the necessary saving truths professed , as above , be added in & with that profession ; or deliberately be professed also . this principle the apostle layes downe and proves gal. . , . notwithstanding the profession of the gospell , he tells the galatians , that if they were bewitched to professe also the necessity of circumcision , and keeping of the law for justification , that christ or the profession of him would not profit them . on this account the ancients excluded many hereticks from the name of christians , so justin of the marcionites and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ we are at length then arrived to this issue ; the belief & profession of all the necessary saving truths of the gospell , without the manifestation of an internall principle of the mind , inconsistent with the beliefe of them , or adding of other things in profession , that are destructive to the truths so professed , is the bond of the unity of the visible professing church of christ . where this is found in any man or number of men , though otherwise accompanied with many failings sinns and errors , the unity of the faith is by him or them so farre preserved , as that they are thereby rendred members of the visible church of christ , and are by him so esteemed . let us suppose a man by bare reading of the scriptures , brought to him by some providence of god ( as finding the bible in the high way ) and eviden●ing their authority by their own light , instructed in the knowledge of the truths of the gospell , who shall thereupon make profession of them amongst them , with whō he lives , although he be thousands of miles distant from any particular church , wherein the ordinances of christ are administred ; nor perhaps knows there is any such church in the world , much lesse hath ever heard of the pope of rome ( which is utterly impossible he should , supposing him instructed only by reading of the scriptures ) i aske whether this man , making open profession of christ according to the gospell , shall be esteemed a member of the visible church in the sence insisted on or no ? that this may not seem to be such a fiction of a case , as may involve in it any impossible supposition , which being granted will hold a doore open for other absurdities , i shall exemplifie it in its most materiall postulata by a story of unquestionable truth . elmacinus , who wrote the story of the saracens , being secretary to one of the caliphs at bagdat , informes us , that in the yeare of their hegira , about the year of our account , muctadinus the caliph of bagdat by the counsell of his wise men , commanded one huseinus the son of mansor to be crucified for certaine poems , whereof some verses are recited by the historian , and are thus rendred by erpenius laus ●i qui manifestavit humilitatem suam , celavit inter nos divinitatem suam permeantem donec coepit in creatura sua apparere sub specie edentis & bibentis ; jamque aspexit cum creatura ejus , sicuti supercilium obliquum respiciat supercilium . from which remnant of his worke it is easily to perceive , that the crime whereof he was accused , and for which he was condemned and crucifyed , was the confession of jesus christ the son of god. as he went to the crosse he added , says the same author , these that follow , compo●ur mens nihil plane habet in se iniquitatis , bibendum mihi dedi● simile ejus quod bibit secit hospitem in hospite . and so dyed constantly ( as it appears ) in the profession of the lord jesus . bagdat was a city built not long before by the saracens , wherein it is probable there were not at that time any christians abiding : adde now to this story what our saviour speakes luck . . . i say unto you whosoever shall confesse me before men , him shall the sonne of man confesse before the angells of god ; and considering the unlimitednesse of the expression as to any outward consideration , and tell me whether this man , or any other in the like condition , be not to be reckoned as a subject of christs visible kingdome ; a member of this church in the world . let us now recall to minde what we have in designe ; granting for our processe sake , that schisme is the breach of any unity instituted and appointed by christ ▪ in what sence soever it is spoken of , our inquiry is , whether we are guilty in any kind of such a breach , or the breach of such an vnity . this then now insisted on being the union of the church of christ , as visibly professing the word , according to his own minde , when i have laid down some generall foundations of what is to ensue , i shall consider whether we are guilty of the breach of this vnion and argue the severall pretensions of men against us , especially of the romanists on this account . . i confesse that this union of the generall visible church was once comprehensive of all the churches in the world ; the faith once delivered to the saints being received amongst them . from this unity it is taken also for granted , that a separation is made , and it continnes not as it was at the first institution of the churches of christ , though some small breaches were made upon it , immediately after their first planting . the papists say , as to the europaean churches wherein their and our concernment principally lyes ) this breach was made in the dayes of our forefathers ; by their departure from the common faith in those ages , though begunne by a few some ages before . we are otherwise minded , and affirme , that this secession was made by them , and their predecessors in apostacy , in severall generations by severall degrees ; which we manifest , by comparing the present profession and worship , with that in each kind , which we know was at first embraced , because we find it instituted . at once then , we say this schisme lyes at their doors , who not only have deviated from the common faith themselves , but do also actually cause , and attempt to destroy temporally and eternally all that will not joyne with them therein . for as the mystery of iniquity began to worke in the apostles dayes ; so we have a testimony beyond exception in the complaint of those that lived in them , that not long after , the operation of it became more effectuall , and the infection of it to be more diffused in the church : this is that of hegesyppus in eusebius eccles . hist . lib. . cap. . who affirmes that the church remained a virgin ( whilst the apostles lived ) pure and uncorrupted , but when that sacred society had ended it's pilgrimage , and the generation that heard and received the word from them were fallen asleep , many false doctrines were preached and divulged therein . i know who hath endeavoured to elude the sence of this complaint , as though it concerned not any thing in the church , but the despisers and persecutors of it , the gnosticks . but yet i know also , that no man would so doe but such a one , as hath a just confidence of his own ability to make passable at least , any thing that he shall venture to say or utter . for why should that be referred by hegesyppus to the ages after the apostles and their hearers were dead , with an exception against its being so in their days ; when if the person thus expounding this testimony may be credited , the gnosticks were never more busie nor prevalent then in that time which alone is excepted from the evill here spoken of . nor can i understand how the opposition and persecution of the church should be insinuated to be the deflowring and violating of its chastity , which is commonly a great purifying of it ; so that speaking of that broaching and preaching of errors , which was not in the apostles times , nor in the time of their hearers , the chiefest time of the rage & madnes of the gnosticks ; such as spotted the pure & incorupted virginity of the church , which nothing can attaine unto that is forraigne unto it , & that which gave originall unto sedition in the church : i am of the mind , & so i conceive was eusebius that recited those words , that the good man intended corruptions in the church , not out of it , nor oppositions to it . the processe made in after ages , in a deviation from the unity of the faith , till it arrived to that height wherein it is now stated in the papall apostacy , hath been the work of others to declare ; therein then i statet the rise and progresse of the present schisme ( if it may be so called ) of the visible church . . as to our concernment in this businesse , they that will make good a charge against us , that we are departed from the vnity of the church catholick it is incumbent on them to evidence , that we either doe not believe and make profession of all the truths of the gospell indispensably necessary to be known , that a man may have a communion with god in christ and be saved . or . that doing so , in the course of our lives we manifest and declare a principle , that is utterly inconsistent with the belief of those truths , which outwardly we professe ; or . that we adde unto them , in opinion or worship , that , or those things , which are in very deed destructive of them ; or doe any way render them insufficient to be saving unto us . if neither of these three can be proved against a man , he may justly claime the priviledge of being a member of the visible church of christ in the world , though he never in all his life be a member of a particular church : which yet if he have fitting opportunity and advantage for it , is his duty to be . and thus much be spoken as to the state and condition of the visible catholick church ! and in this sence we grant it to be , and the unity thereof . in the late practice of men , that expression of the catholick church hath been an individuum vagum , few knowing what to make of it : a cothurnus that every one accommodated at pleasure to his own principles and pretensions . i have no otherwise described it , then did irenaeus of old ; said he , judicabit omnes eos , qui sunt extra veritatem , id est , extra ecclesiam . lib . cap. . and on the same account , is a particular church sometimes called by some , the catholick . quandoque ego remigius episcopus de hâc luce transiero , tu mihi haeres esto , sancta & venerabilis ecclesia catholica urbis remorum . flodoardus lib. . in the sence insisted on , was it so frequently described by the ancients . so again irenaeus ; etsi in mundo loquelae dissimiles sunt , sed tamen virtus traditionis una & eadem est , & neque hae , quae in germania sunt ●undatae , ecclesiae aliter credunt , aut aliter tradunt , neque hae , quae in hibernis sunt , neque hae quae in celtis , neque hae , quae in oriente , neque hae quae in aegypto , neque hae quae in lybia , neque hae quae in medio mundi constitutae : sed sicut sol creatura dei in universo mundo unus & idem est , si● & lumen & praedicatio veritatis ubique lucet . lib. . cap. . to the same purpose jus●in martyr , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ dialog . cum tryphone . the generality of all sorts of men worshipping god in jesus christ , is the church we speak of : whose extent in his daies tertullian thus related : in quem alium crediderunt gentes universae , nisi in ipsum , qui jam venit ? cui enim alii , gentes crediderunt , parthi , medi , & elamitae , & qui habitant mesopotamiam , armeniam , phrygiam , & immorantes aegyptum & regionem africae , quae est trans cyrenem romani , & incolae tunt , & in hierusalem iudei & gentes caeterae , ut jam getulonum varietates & maurorum nulli fines hispanarum omnes termini , & galliarum diversae nationes & britanorum inaccessa loca romanis , christo vero subdita & sarmatarum & dacorum & germanorum & seytharum & abditarum multarum gentium & provinciarum & ins●larum multarum nobis ignotarum , & quae enumerare non possumus , in quibus omnibus locis christi nomen , qui jam venit , regna● ad iudaeos . some have sayd , and doe yet say , that the church in this sence , is a visible , organicall , politicall body . that its visible is confessed , both its matter and farme bespeakes visibility , as an unseparable adjunct of its subsisting . that it is a body also in the generall sence wherein that word is used , or a society of men embodyed by the profession of the same faith , is also granted . organicall , in this businesse , is an ambiguous terme . the use of it is plainly metaphoricall taken from the members , instruments and organs of a naturall body . because paul hath said that in one body there are many members , as eyes , feet , hands , yet the body is but one ; so is the church : it hath been usually said , that the church is an organicall body : what church paul speakes of in that place is not evident : but what he alludes unto , is . the difference he speaks of , in the individuall persons of the church , is not in respect of office , power , and authority ; but gifts or graces , and usefullnesse on that account ; such an organical body we confesse the church catholick visible to be ; in it are persons indued with varietie of gifts and graces for the benefit and ornament of the whole . an organicall politicall body , is a thing of another nature ; a politick body or common-wealth , is a society of a certain portion of mankind , united under some forme of rule , or government , whose supreame and subordinate administration is committed to severall persons , according to the tenor of such laws and customes as that society hath , or doth consent unto . this also is said to be organicall on a metaphoricall account , because the officers and members that are in it , and over it , hold proportion to the more noble parts of the body . kings are said to be heads , councellors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : to the constitution of such a common-wealth dist●●ctly , as such , it is required that the whole hath the same laws ; but not that only . two nations most distinct and different , on the account of other ends and interests , may yet have the same individuall laws and customes , for the distribution of justice , and preservation of peace among themselves . an entire forme of regiment and government peculiar thereunto , is required for the constitution of a distinct politicall body . in this sence we denie the church whereof we speake , to be an organicall , politicall body ▪ as not having indeed any of the requisites thereunto . not one law of order ? the same individuall morall law , or law for morall duties it hath , but a law given to the whole , as such , for order , polity , rule , it hath not ; all the members of it are obliged to the same law of order and polity in their severall societies ; but the whole , as such hath no such law ▪ it hath no such head or governour as such : nor will it suffice ▪ to say , that christ is its head : for if as a visible politicall body ●t hath a politicall head , that head also must be visible . the commonweal of the jews was a politicall body ; of this god was the head and king ; hence their historian saith their government was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and when they would choose a king , god said they rejected him , who was their politicall head ; to whom a sickle was paid yearly as tribute , called the sickle of the sanctuary . now they rejected him , not by asking a king , simply , but a king after the manner of the nations ; yet that it might be a visible politicall body , it required a visible supreame magistrate to the whole●… ; which when there was none , all polity was dissolved amongst them . judg. . christ is the head of every particular church , its lawgiver and ruler : but yet to make a church a visible , organicall , politicall body , it 's required that it hath visible governours & rulers , and of the whole ; nor can it be said , that it is a politicall body , that hath a supreame government & order in it ; as it is made up and constituted of particular churches ; and that in the representatives convened doth the supream visible power of it consist ; for such a convention in the judgement of all , ought to be extraordinary only ; in ours is utterly impossible , and de facto was not among the churches for years , yea never : besides , the visible catholick church is not made up of particular churches as such ; for if so , then no man can be member of it , but by vertue of his being a member of some visible church , which is false ; profession of the truth ▪ as before stated , is the formall reason and cause of any persons relation to the church visible , which he hath thereby , whether he belong to any particular church or no. let it be evidenced , that the universall church whereof we speake , hath any law or rule of order and government , as such , given unto it ; or that it is in possibility as such , to put any such law or rule into execution , that it hath any homogeneous ruler or rulers that have the care of the administration of the rule and government of the whole , as such , committed to him or them by jesus christ ; that as it hath the same common spirituall , and known orders and interests , and the same specificall ecclesiasticall rule given to all its members , so it hath the same politicall interest , order and conversation , as such , or that it hath any one cause constitutive of a politicall body , whereby it is such , or hath at all the forme of an instituted church , or is capable of any such forme , and they that doe so , shall be farther attended to . chap. vi. romanists charge of schisme on the account of separation from the church catholick proposed to consideration . the importance of this plea on both sides . the summe of their charge . the church of rome not the church catholick , not a church in any sence . of antichrist in the temple . the catholick church how intrusted with interpretation of scripture . of intepretation of scripture by tradition . the interest of the romane church herein discharged . all necessary truths believed by protestants ▪ no contrary principle by them manifested . profane persons no members of the church catholick of the late romane proselyts . of the donatists . their businesse reported and case stated . the present state of things unsuited to those of old . apostacy from the vnity of the church catholick charged on the romanists . their claime to be that church sanguinary : false . their plea to this purpose considered . the blasphemous mannagement of their plea by some of late . the whole dissolved . their inferences on their plea practically prodigious . their apostacy proved by instances . their grand argument in this cause proposed : answered . consequences of denying the roman church , to be a church of christ , weighed . let us see now what as to conscience , can be charged on us , ( protestants i meane ) who are all concerned herein , as to the breach of this union . the papists are the persons that undertake to mannage this charge against us . to lay aside the old plea subesse romano pontifici ; and all those ●eats , wherewith they jugled , when the whole world sa●e in darknesse , which they doe not now use at the entrance of their charge . the summe of what they insist upon firstly , is the catholick church is intrusted with the interpretation of the scriptures , and declaration of the truths therein contained , which being by it so declared , the not receiving of them implicitely , or explicitely , that is the disbelieving of them as so proposed and declared , cuts off any man from being a member of the church ; christ himselfe having said , that he that heares not the church is to be as an heathen man or publican ; which church they are , that is certaine . it is all one then what we believe , or doe not believe , seeing that we believe not all that the catholick church proposeth to be believed , and what we doe believe , we believe not on ha● account . ans . their insisting on this plea so much as they doe , is sufficient to evince their despair of making good by instance our faylure in respect of the way and principles by which the unity of the visible church may be lost or broken . faile they in this , they are gone ; and if they carrie this plea , we are all at their disposall . the summe of it is , the catholick church is intrusted with sole power of delivering what is truth , and what is necessary to be believed . this catholick church is the church of rome ; that is , the pope , or what else may in any juncture of time serve their interest . but as it is known . we deny their church , as it is stiled , to be the catholick church , or as such , any part of it , as particular churches are called or esteemed . so that of all men in the world , they are least concerned in this assertion . nay i shall goe farther ; suppose all the members of the roman church to be found in the faith , as to all necessary : truths , and no way to prejudice the advantages and priviledges , which acc●●e to them by the profession thereof , whereby the severall individualls of it , would be true members of the catholick church , yet i should not only deny it to be the catholick church , but also abideing in its present order and constitution , being that which by themselves it is supposed to be , to be any particular church of christ at all ; as wanting many things necessary to constitute them so , and having many things destructive utterly to the very essence and being of that order , that christ hath appointed in his churches . the best plea that i know for their church state , is , that antichrist sits in the temple of god. now although we might justly omit the examination of this pretence , untill those , who are concerned in it , will professedly owne it , as their plea ; yet as it lyes in our way , in the thoughts of some , i say to it , that i am not so certaine , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies to sit in the temple of god ; seeing a learned man long agoe thought it rather to be a setting up against the temple of god. aug. de civitate dei lib. . cap. . but grant the sence of the expression to be , as it 's usually received , it imports no more , but that the man of sinne shall set up his power against god , in the midst of them , who by their outward visible profession have right to be called his temple , which intitles him , and his copartners in apostacy , to the name of the church ; as much as changing of mony , and selling of cattle , were ordinances of god under the old temple , when by some mens practising of them in it , it was made a den of theeves . . though as to the plea of them , and their interest , with whom we have to do , we have nothing requiring our judgements in the case , yet ex abundanti , we adde , that we deny , that by the will and appointment of jesus christ , the catholick church visible is in any sence intrusted with such an interpretation of scripture , as that her declaration of truth should be the measure of what should be believed ; or that , as such , it is intrusted with any power of that nature at all , or is inabled to propose a rule of faith to be received , as so proposed , to the most contemptible individuall in the world ; or that it is possible that any voice of it should be heard or understood , but only this , i believe the necessary saving truths contained in the scripture ; or that it can be consulted with all , or is , as such , intrusted with any power , authority , or jurisdiction ; nor shall we ever consent , that the office , and authority of the scriptures , be actually taken from it , on any pretence . as to that of our saviour , of telling the church ; it is so evidently spoken of a particular church , that may immediately be consulted in case of difference between brethren ; and does so no way relate to the businesse in hand , that i shall not trouble the reader with a debate of it . but doe we not receive the scripture it selfe upon the authority of the church ? i say if we did so , yet this concernes not rome , which we account no church at all . that we have received the scripture from the church of rome at first , that is , so much as the book its selfe , is an intollerable figment . but it is worse , to say , that we receive and own their authority , from the authority of any church , or all the churches in the world. it is the expression of our learned whitaker , qui scriptur●●● non credit esse divinam , nisi propter ecclesiae vocem , christianus non est . to deny , that the scripture hath immediate force and efficacy to evince its own authority , is plainly to deny them : on that account being brought unto us , by the providence of god , ( wherein i comprize all subservient helps of humane testimony ) we receive them , and on no other . but is not the scripture to be interpreted according to the tradition of the catholick church , and are not those interpretations so made to be received ? i say among all the figments that these latter ages have invented ; i shall adde , amongst the true stories of lucian , there is not one more remote from truth then this assertion ; that all , that any one text of scripture may be interpreted according to the universall tradition of the catholick church , and be made appeare so to be , any farther then that in generall the catholick church hath not believed any such sence to be in any portion of scripture , which to receive , were destructive of salvation . and therefore the romanists tell us , that the present church ( that is theirs ) is the keeper and interpreter of these traditions : or rather , that its power , authority , and infability , being the same that it hath been in former ages , what it determines , is to be received to be the tradition of the catholick church ; for the triall whereof , whether it be so or no , there is no rule but its own determination : which if they can perswade us to acquiesce in , i shall grant , that they have acquired such an absolute dominion over vs , and our faith , that it is fit , that we should be soul and body at their disposall . it being then the work of the scripture , to propose the saving truths of christ , ( the beliefe and profession whereof , are necessary to make a man a member of the church ) so as to make them of indispensable necessity to be received ; if they can from them convince us , that we doe not believe and professe all & every one of the truths or articles of faith , so necessary as expressed , we shall fall down under the authority of such conviction : if not , we professe our consciences to be no more concerned in the authority of their church , then we judge their church to be in the priviledges of the church catholick . but , . it may be we are chargeable with manifesting some principles of prophanenesse , wherewith the beliefe of the truth , we professe , hath an absolute inconsistency ; for those , who are liable and obnoxious to this charge , i say , let them plead for themselves . for let them professe what they will , and cry out times , that they are christians , i shall never acknowledge them for others then visible enemies of the crosse , kingdome , and church of christ . traytors and rebells are not de facto subjects of that king or ruler , in reference to whom , they are so . of some , who said they were jewes , christ said they lyed , and were not , but the synagogue of satan , rev. . though such as these say they are christians , i will be bold to say , they lye , they are not , but slaves of sathan . though they live within the pale ( as they call it ) of the church , ( the catholick church being an inclosure as to profession , not place , ) yet they are not within it , nor of it , any more then a jew , or mahumetan within the same precinct : suppose they have been baptized , yet if their belly be their god , and their lives dedicated to satan , all the advantage they have thereby , is , that they are apostates and renegadoes . that we have added any thing of our owne , making profession of any thing in religion absolutely destructive to the fundamentalls we professe , i know not that we are accused , seeing our crime is asserted to consist in detracting not adding . now unlesse we are convinced of failing on one of these three accounts , we shall not at all question , but that we abide in the unity of the visible catholick church . it is the common cry of the romanists that we are schismaticks . why so ? because we have separated our selves from the communion of the catholick church : what this catholick is , and how little they are concerned in it , hath been declared how much they have prevailed themselves with ignorant soules by this plea , we know ▪ nor was any other successe to be expected in respect of many , whom they have wonne over to themselves , who being persons ignorant of the righteousnesse of god , and the power of the faith , they have professed , not having had experience of communion with the lord jesus , under the conduct of them , have been upon every provocation and temptation , a ready prey to deceivers . take a little view of their late proselyts , and it will quickly appeare what little cause they have to boast in them . with some by the craft and folly of some relations they are admitted to treat , when they are drawing to their dissolution . these for the most part having been persons of dissolute and profligate lives , never having tasted the power of any religion , whatever they have professed , in their weakenesse , and disturbed dying thoughts , may be apt to receive any impression , that with confidence and violence is imposed upon them . besides , it is a farre easier proposall to be reconciled to the church of rome , and so by purgatorie to get to heaven , then to be told of regeneration , repentance , faith , and the covenant of grace , things of difficulty to such poor creatures . others that have been cast down from their hopes and expectations ; or out from their enjoyments by the late revolution in these nations ; have by their discontent , or necessity , made themselves an easie prey to their zeale . what hath been the residue of thir proselytes ? what one who hath ever manifested himselfe to share in the power of our religion , or was not prepared by principles of superstition almost as deep as their own , have they prevailed on ? but i shall not farther insist on these things . to returne our communion with the visible catholick church is in the unity of the faith only . the breach of this union , and therein a relinquishment of the communion of the church , lyes in a relinquishment of , or some opposition to , some or all of the saving necessary truths of the gospell . now this is not schisme , but heresie or apostacy ; or it is done by an open profligatenesse of life : so that indeed this charge is nothing at all to the purpose in hand : though through grace in a confidence of our own innocency we are willing to debate the guilt of the crime under any name or title whatever . unto what hath been spoken , i shall only adde the removeall of some common objections , with a recharge on them , with whom principally we have as yet had to do , & come to the last thing proposed . the case of some of old , who were charged with schisme for separating from the catholick church on an account wholy and cleerly distinct from that of a departure from the faith , is an instance of the judgement of antiquity lying in an opposition to the notion of departure from the church now delivered . doth not augustine , doe not the rest of his orthodox contemporaries , charge the donatists with schisme , because they departed from the catholick church ? and doth not the charge rise up with equall efficacy against you as them ? at least doth it not give you the nature of schisme in another sence then is by you granted . the reader knows sufficiently , if he hath at al taken notice of these things , whereto find this cloud scattered , without the least annoyance or detriment to the protestant cause , or of any concerned in that name , however by lesser differences diversified among themselves . i shall not repeate what by others hath been at large insisted on . in briefe , put the whole church of god into that condition of libertie and soundnesse of doctrine , which it was in when the great uproare was made by the donatists , and we shall be concerned to give in our judgements concerning them . to presse an example of former dayes , as binding unto duty , or convincing of evill , in respect of any now , without stating the whole substratum of the businesse , and compleat cause , as it was in the dayes and seasons , wherein the example was given , we judge it not equall . yet although none can with ingenuity presse me with the crime they were guilty of , unlesse they can prove themselves to be instated in the very same condition , as they were against whom that crime was committed , which i am fully assured none in the world can ; the communion of the catholick church then pleaded for , being in the judgement of all an effect of mens free liberty , and choice , now pressed as an issue of the tyranny of some few ; yet i shall freely deliver my thoughts concerning the donatists , which will be comprehensive also of those other , that suffer with them in former and after ages , under the same imputation . . then i am perswaded , that in the matter of fact , the donatists were some of them deceived , and others of them did deceive , in charging caecilianus to be ordained by traditores : which they made the maine ground of their separation , however they took in other things , ( as is usuall ) into their defence afterward . whether any of themselves were ordained by such persons , as they are recharged , i know not . . on supposition that he was so , and they that ordained him were known to him to have been so ; yet he being not guilty of the crime , renouncing communion with them therein , and themselves repenting of their sinne , as did peter , whose sinne exceeded theirs , this was no just cause of casting him out of communion , he walking & acting in all other things , suitable to principles by themselves acknowledged . . that on supposition they had just cause hereupon to renounce the communion of caecilianus , which according to the principles of those days , retained by themselves was most false ; yet they had no ground of separating from the church of carthage , where were many elders not obnoxious to that charge . indeed to raise a jealousy of a fault in any man , which is denyed by him , which we are not able to prove , which if it were proved , were of little or no importance , and on pretence thereof to separate from all , who will not believe what we surmise , is a wild and unchristian course of proceeding . . yet grant farther , that men of tender consciences , regulated by the principle then generally received , might be startled at the cōmunion of that church , wherein caecilianus did preside ; yet nothing but the height of madnesse , pride , and corrupt fleshly interest , could make men declare hostility against all the churches of christ in the world , who would communicate with , or did not condemne that church , which was to regulate all the churches in the world by their own fancy , and imagination . . though men out of such pride and folly might judge all the residue of christians to be faulty and guilty in this particular of not condemning and separating from the church of carthage ; yet to proceed to cast them out from the very name of christians , and so disanull their priviledges , and ordinances , that they had been made partakers of , as manifestly they did , by rebaptizing all that entered into their communion , was such unparalleld pharisaisme , and tyranny , as was wholy to be condemned , and untollerable . . the divisions , outrages , and enthusiasticall furies and riots that befell them , or they fell into , in their way , werein my judgement tokens of the hand of god against them : so that upon the whole matter , their undertaking , and enterprise , was utterly undue , and unlawfull . i shall farther adde , as to the mannagement of the cause by their adversaries , that there is in these writings , especially those of austin ( for the most part ) as sweet and gratious spirit , breathing , full of zeale for the glory of god , peace , love , union among christians ; and as to the issue of the cause under debate , it is evident , that they did sufficiently foyle their adversaries on principles then generally confessed , and acknowledged on all hands , though some of them seem to have been considering , learned , and dexterous men . how little we are at this day , in any contests that are mannaged amongst us , about the things of god , concerned in those differences of theirs , these few considerations will evince ; yet notwithstanding all this , i must take liberty to professe , that although the fathers justly charged the donatists with disclaiming of all the churches of christ , as a thing wicked and unjust , yet many of the principles whereon they did it , were such , as i cannot assent unto . yea i shall say , that though austin was sufficiently cleare in the nature of the invisible church catholick , yet his frequent confounding it with a mistaken notion of the visible generall church , hath given no small occasion of stumbling , and sundry unhappy intanglements to diverse in after ages . his own book de unitats ecclesiae , which contains the summe and substance of what he had written elsewhere , or disputed against the donatists , would afford me instances enough to make good my assertion , were it now under consideration or proofe . being then thus come off from this part of our charge and accusation of schisme , for the relinquishment of the catholick visible church , which as we have not done , so to doe , is not schisme , but a sin of another nature and importance ; according to the method proposed , a recharge on the romanists in reference to their present condition , and its unsuitablenesse to the vnity of the church , evinced , must briefly ensue . their claime is known to be no lesse , then that they are this catholick church , out of whose communion there is no salvation : ( as the donatists was of old ) that also the union of this church consists in its subjection to its head the pope , and worshipping of god according to his appointment , in and with his severall qualifications and attendencies . now this claime of theirs to our apprehension , and consciences , is . cruell , and sanguinary ; condemning millions to hell , that invocate and call on the name of the lord jesus christ , believing all things that are written in the old and new testaments , for no other cause in the world , but because they are not convinced , that it is their duty to give up reason , faith , soule , and all to him , and his disposall , whom they have not only unconquerable presumptions against , as an evill and wicked person ; but are also resolved ▪ and fully perswaded in their consciences , that he is an enemy to their deare lord jesus christ , out of love to whom , they cannot beare him . especially will this appeare to be so , if we consider their farther improvement of this principle , to the killing hanging , torturing to death , burning of all that they are able , who are in the condition before mentioned . this upon the matter is the great principle of their religion . all persons that will not be subject ( at least in spirituall things ) to the pope , are to be hanged or burned in this world , or by other means destroyed , and damned for ever hereafter . this is the substance of the gospell they preach , the centre wherein all the lines of their writings doe meet ; and to this must the holy , pure word of god be wrested to give countenance . blessed be the god of our salvation , who as he never gave mercilesse men power over the souls , and eternall condition of his saints ; so he hath began to work a deliverance of the outward condition of his people , from their rage and cruelty ; which in his good time he will perfect in their irrecoverable ruine . in the mean time , i say , the guilt of the blood of millions of innocent persons , yea saints of god , lyes at their doors . and although thing● are so stated in this age , that in some nations they have left none to kill ; in others are restrained , that they can kill no more ; yet reteining the same principles with their forefathers , and justifying them in their paths of blood , i look upon them all as guilty of murther , and so not to have eternall life abiding in them ; being as cain of that wicked one , who slew his brother . i speak not of individualls , but of those in generall , that constitute their governing church . . most false , and such as nothing but either judiciary hardnesse from god , sending men strong delusions , that they might believe a lye ; or the dominion of cursed lusts , pride , ambition , covetousnesse , desire of rule , can lye at the bottome of ▪ for , . it is false , that the union of the catholick church , in the notion now under consideration , consists in subjection to any officer or officers ; or that it hath any peculiar forme , constituting one church in relation to them , or in joynt participation of the same individuall ordinances whatever , by all the members of it ; or that any such onenesse is at all possible ; or any unity whatever , but that of the faith , which by it is believed , and of the truth professed . . it is most ridiculous , that they are this catholick church , or that their communion is comprehensive of it in its latitude . he must be blind , uncharitable , a judge of what he cannot see ▪ or know , who can once entertaine a thought of any such thing . let us run a little over the foundations of this assertion . first , peter was the prince of the apostles . it is denied ; arguments lye clear against it . the gospell , the acts of the apostles , all confute it . the expresse testimony of paul lyes against it ; our saviour denies it , that it was so , gives order that it should not be so . the name and thing is forreigne to the times of the apostles . it was a ministry , not a principality they had committed to them ; therein they were all equall . it is from that spirit , whence they enquired after a kingdome and dominion , before they had received the spirit of the gospell , as it was dispensed after christs ascension , that such assertions are now insisted on . but let that be supposed , what is next ? he had an vniversall monarchicall jurisdiction committed to him over all christians . for christ said , tues petrus , tibi dabo claves , & pasce oves meas . but these termes are barbarous to the scripture ; monarchy is not the english of vos autem non sic . jurisdiction is a name of a right , for the exercise of civill power . christ hath left no such thing as jurisdiction , in the sence wherein it is now used , to peter or his church . men do but make sports , and expose themselves to the contempt of considering persons , who talke of the institution of our lord , in the languages of the last ages ; or expressions suitable to what was in practice in them . he that shall compare the fraternall church admonition and censures of the primitive institution , with the courts , powers , and jurisdictions , set up in pretence and colour of them in after ages , will admire at the likenesse and correspondency of the one with the other . the administration of ecclesiasticall ju●isdiction in the papacy , and under the prelacy here in england , had no more relation to any institution of christ , ( unlesse it be , that it effectually excluded the exercise of his institutions , ) then other civill courts of justice among christians have . peter had the power and authority of an apostle in and over the churches of christ , to ●each , to instruct them , to ordaine elders in them by their consent wherever he came : so had the rest of the apostles . but as to this monarchie of peters over the rest of the apostles , let them shew what authority he ever exercised over them , while he and they lived together ; we read that he was once reproved by one of them , not that he ever reproved the meanest of them . if christ made the grant of preheminencie to him , when he said tu es petrus , why did the apostles enquire afterwards , who among them should be greatest ? and why did not our saviour on that dispute , plainly satisfy them , that peter was to be chiefe ? but chose rather to so determine the question , as to evince them of the vanity of any such enquiry ? and yet the determination of it , is that , that lyes at the bottome of the papall monarchy . and why doth paul say , that he was in nothing inferiour to any of the apostles , when , ( if these gent : say true ) he was in many things inferiour to peter ? what speciall place hath the name of peter , in the foundation of the new jerusalem , rev. . . ? what exaltation hath his throne among the twelve , whereon the apostles judge the world , and house of israel , mat. . . what eminencie of commission for teaching all nations , or for , giving sinnes ? what had his keys more then those of the rest of the apostles , joh. . . ? what was peculiar in that triple command of feeding the sheep of christ , but his triple deniall , that preceded ? is an injunction for the performance of duty , a grant of new authority ? but that we may make some progresse , suppose this also ; why , this power , priviledge , and jurisdiction of peter , was to be transferred to his successors , when the power of all the other apostles , as such , dyed with them . but what pretence , or colour of it , is there for this assertion ? what one title or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there in the whole book of god , giving the least countenance to this imagination ? what distinction between peter and the rest of the apostles on this account , is once made , or in any kind insinuated ? certainly this was a thing of great importance to the churches , to have been acquainted with it , when paul so sadly tells the church , that after his departure grievous wolves would spoyle the flock , and many among themselves would arise , speaking perverse things , to draw disciples after them ; why did he not give them the least direction , to make their addresse to him , that should succeed peter in his power and office , for reliefe and redresse ? strange ! that it should be of necessity to salvation , to be subject to him , in whom this power of peter was to be continued , that he was to be one , in whom the saints were to be consummated ; that in relation to him , the unity of the catholick church to be preserved under paine of damnation , should consist ; and yet not a word spoken of him in the whole word of god. but they say , peter had not only an apostolicall power with the rest of the apostles ; but also an ordinary power that was to be continued in the church . but the scripture being confessedly silent of any such thing , let us heare what proof is tendered for the establishment of this uncouth assertion . herein then thus they proceed . it will be confessed that jesus christ ordained his church wisely , according to his infinite wisedome , which he exercised about his body ; now to this wisdome of his , for the prevention of innumerable evils , it is agreeable , that he should appoint some one person with that power of declaring truth , and of jurisdiction to enforce the receiving of it , which we plead for . for this was in peter , as is proved from the texts of scripture before mentioned , therefore it is continued in them , that succeed him . and here lyes the great stresse of their cause ; that to prevent evills and inconveniences , it became the wisedome of jesus christ to appoint a person , with all that authority , power & infallibility , to continue in his church to the end of the world . and this plea they mannage variously with much sophistry , rhetorick and testimonies of antiquity . but suppose all this should be granted ; yet i am full well assured , that they can never bring it home to their concernment by any argument , but only the actuall claime of the pope wherein he stands singly now in the world : which that it is satisfactory to make it good de fide , that he is so , will not easily be granted . the truth is , of all the attempts they make against the lord jesus christ , this is one of the greatest , wherein they will assert , that it became his wisedome to doe , which by no meanes they can prove that he hath done : which is plainly to tell us , what in their judgement he ought to have done , though he hath not ; & that therefore it is incumbent on them to supply what he hath been defective in . had he taken the care he should of them ; and their master , that he and they might have ruled and reviled over , and in the house of god , he would have appointed things as now they are , which they affirme to have become his wisedome . he was a king that once cryed , si deo in creatione adfuissem , mundum melius ordinassem . but every fryar or monck can say of jesus christ , had they been present at his framing the world to come , ( whereof we speake ) they would have told him what had become his wisedome to do . our blessed lord hath left sufficient provision against all future emergencies & inconveniences in his word & spirit given & promised to his saints . and the one remedie which these men have found out with the contempt and blaspemy of him and them , hath proved worse then all the other evills and diseases , for whose prevention he made provision ; which he hath done also for that remedy of theirs , but that some are hardned through the righteous judgement of god and deceitfulnesse of sin . the mannagement of this plea by some of late is very considerable ; say they quia non de verbis solum scripturae , sed etiā de sensu plurima cōtroversia est , si ecclesiae interpretatio non est cert●… intelligendi norma , ecquis erit istiusmodi controversiae judex ? sensū enim suū pro sua virili quisque defendet : quod si in exploranda verbi dei intelligentia nullus est certus judex , audemus dicere nullam rempublicam fuisse stultius constitutam . sin autem apostoli tradiderunt eccclesiis verbum dei sine intelligentia verbi dei , quomodo praedicarunt evangelium omni creaturae ? quomodo decuerunt omnes gentes servare quaecunque illis fuerunt a christo commendata . non est puerorum aut psittaeorum praedicatio , qui sine mente dant , accipiuntque sonum . walemburg . con. . num. . it is well , that at length these men speak out plainly . if the pope be not a visible supreame judge in & over the church , christ hath in the constitution of his church , dealt more foolishly , then ever any did in the constitution of a commonwealth . if he have not an infallible power of determining the sense of the scriptures , the scripture is but an empty , insignificant word , like the speech of parats or popyniaies . though christ hath by his apostles given the scriptures , to make the man of god wise unto salvation , and promised his spirit unto them that believe , by whose assistance the scripture gives out it s own sence to them , yet all is folly , if the pope be not supreame and infallible . the lord rebuke them , who thus boldly blaspheame his word and wisdome . but let us proceed . this peter thus invested in power , that was to be traduced to others , went to rome , and preached the gospell there . it is most certain , nor will themselves deny it , that if this be not so , and believed , their whole fabrick will fall to the ground . but can this be necessary for all sorts of christians and every individuall of men among them , to believe , when there is not the least insinuation of any such thing in the scripture : certainly , though it be only a matter of fact , yet being of such huge importance and consequence ; and such a doctrine of absolute , & indispensable necessity to be believed , as is pretended , depending upon it , if it were true , and true in reference to such an end and purpose , as is pleaded , it would not have been passed over in silence ; there , where so many things of inconceivable lesse concernment to the church of god ( though all in their respective degrees tending to edification are recorded . as to what is recorded in story ; the order and series of things , with the discovery afforded us of peters course , & place of abode in scripture , doe prevaile with me , to think stedfastly , that he was never there , against the selfe contradicting testimonies of some few , who took up vulgar reports then , when the mystery of iniquity had so farre ●p●rated at least , that it was judged meet , that the chiefe of the apostles should have lived in the chiefe city of the world. but that we may proceed , grant this also , that peter was at rome , which they shall never be able to prove : and that he did preach the gospell there ; yet so he did , by their own confession , at other places , making his residence at antioch for some years ; what will this availe , towards the setling of the matter under consideration ? there christ appointed him to fixe his chaire , and make that church , the place of his residence : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of his meeting simon magus at rome , who in all probability was never there , ( for seme sangus was not simon magus , nor sanctus , nor deus magnus ) of the conquest made of him , and his divells , of his being instructed of christ not to goe from rome , but tarry there , and suffer , some thing may be said from old legends . but of his chaire , and fixing of it at rome , of his confinement , as it were , to that place , in direct opposition to the tenour of his apostolicall commission , who first told the story i know not ; but this i know , they will one day be ashamed of their chaire , thrones , and sees , and jurisdictions , wherein they now so please themselves . but what is next to this ? the bishop of rome succeeds peter in all that power , jurisdiction , infallibility , with whatsoever else was fancied before in him , as the ordinary lord of the church , and therefore the roman church is the catholick ; quod erat demonstrandum now though this inference will no way follow upon these principles , though they should all be supposed to be true , whereof not one is so much as probable ; and though this last assertion be vaine and ridiculous , nothing at all being pleaded to ground this succession ; no institution of christ , no act of any councell of the church ; no will nor testament of peter ; but only it is so fallen out , as the world was composed of a casuall concurrence of atomes : yet seeing they will have it so , i desire a little farther information in one thing , that yet remains ; and that is this , the charter , patents , and grant of all this power , & right of succession unto peter , in all the advantages , priviledges and jurisdiction , before mentioned , being wholly in their own keeping , whereof i never saw letter or title , nor ever conversed with any one , no not of themselves , that did ; i would be gladly informed , whether this grant be made to him absolutely , without any manner of condition whatever ; so that , who ever comes to be pope of rome , and possessed of peters chaire the●e by what meanes soever he is possessed of it , whether he believe the gospell or no , or any of the saving truths therein contained , and so their church must be the catholick church , though it follow him in all abominations ; or whether it be made on any condition to him , especially that of cleaving to the doctrine of christ revealed in the gospell ? if they say the first , that it is an absolute grant , that is made to him without any condition expressed or necessarily to be understood , i am at an issue , and have nothing to adde , but my desire that the grant may be produced ; for whilest we are at this variance , it is against all law and equity , that the parties litigant should be admitted to plead bare allegations , without proofe . if the latter , though we should grant all the former monstrous suppositions , yet we are perfectly secure against all their pretensions , knowing nothing more clearly and evidently , then that he and they have broken all conditions , that can possibly be imagined , by corrupting and perverting almost the whole doctrine of the gospell . and whereas it may be supposed , that the great condition of such a grant would consist in his diligent attendance to the scriptures the word of god ; herein doth the filth of their abominations appeare above all other things . the guilt that is in that society or combination of men , in locking up the scriptures in an unknown tongue , forbidding the people to read it , burning some men to death for the studying of it , and no more , disputing against its power , to make good its own authority , charging it with obscurity , imperfection , insufficiency , frighting men from the perusall of it , with the danger of being seduced , and made hereticks by so doing , setting up their own traditions in an equality with it , if not exalting them above it , studying by all meanes to decry it as uselesse and contemptible , at least comparatively with themselves , will not be purged from them for ever . but you will say , this is a simple question . for the pope of rome hath a promise that he shall still be such an one , as is fit to be trusted with the power mentioned ; and not one that shall defend mahumet to be the prophet of god sent into the world , or the like abominations ; at least , that be he what he will , placed in the chaire , he shall not ●●re , nor mistake in what he delivereth for truth . now seeing themselves ( as was said ) are the sole keepers of this promise and grant also , which they have not as yet shewed to the world . i am necessitated to aske once more ; whether it be made to him meerly upon condition of mounting into his chaire , or also on this condition , that he use the means appointed by god to come to the knowledge of the truth ? if they say the former , i must needs say , that it is so remote from my apprehension , that god who will be worshipped in spirit and in truth only , should now under the gospell promise to any persons , that be they never so wicked and abominable , never so openly and evidently sworne enemies of him and his anoynted , whether they use any means or not by him appointed , that they shall alwayes in all things speake the truth , which they hate , in love , which they have not , with that authority which all his saints must bow unto ; especially not having intimated any one word of any such promise in the scripture , that i know not whatever i heard of in my life , that i cannot as soone believe . if they say the latter , we close then as we did our former enquiry . upon the credit and strength of these sandy foundations , and principles , which neither severally nor joyntly will beare the weight of a feather , in a long continued course of apostacy have men conquered all policy , religion , and honesty , and built up that stupendious fabrick coupled together with subtle and scarce discernable joynts and ligaments , which they call the catholick church . . in despight of policy they have not only enslaved kings , kingdomes , common-wealths , nations , & people to be their vassalls , and at their disposall ; but also contrary to all rules of goverment , beyond the thoughts and conjectures of all , or any that ever wrote of , or instituted a goverment in the world , they have in most nations of europe set up a government , authority , and jurisdiction , within anothers government and authority setled on other accounts , the one independent on the other , and have brought these things to some kind of consistency ; which that it might be accomplished never entered into the heart of any wise man once to imagine ; nor had ever been by them effected , without such advantages , as none in the world ever had , in such a continuance but themselves . * unlesse the druids of old in some nations obtained some such thing . . in despight of religion it self , they have made a new creed , invented new wayes of worship given a whole summe and system , of their own , altogether alien frō the word of god , without an open disclaiming of that word , which in innumerable places beares testimony of its own perfection and fulnesse . . contrary to common honesty , the first principles of reason , with violence to the evident dictates of the law of nature , they will in confidence of these principles have the word & sentence of a pope , though a beast , a witch , a conjurer , as by their own confession many of them have been , to be implicite●y submitted to in & about things which he neither knoweth , nor loveth , nor careth for : being yet such in themselves as immediately , and directly concerne the everlasting condition of the soules of men . and this is our second returne to their pretence of being the catholick church ; to which i adde . that their plea is so far from truth , that they are , and they only the catholick church , that indeed they belong not to it , because they keep not the vnity of the faith , which is required to constitute any person whatever a member of that church , but faile in all the conditions of it . for . to proceed by way of instance , they doe not professe nor believe a justification distinct from sanctification , and acceptance thereof ; the doctrine whereof is of absolu●e & indispensable necessity to the preservation of the vnity of the faith ; and so faile in the first condition of professing all necessary truths . i know what they say of justification , what they have determined concerning it in the councell of trent , what they dispute about it in their books of controversies . but i deny that which they contend for , to be a justification ; so that they doe not deny only justification by faith , but positively over and above , the infusion of grace , and the acceptance of the obedience thence arising ; that there is any justification at all consisting in the free and full absolution of a sinner , on the account of christ . . they discover principles corrupt and depraved , utterly inconsistent with those truths , and the receiving of them , which in generall by owning the scriptures they doe professe . herein to passe by the principles of atheisme , wickednesse , and profannesse , that effectually worke and manifest themselves in the generality of their priests & people ; that of self ●ighteousnes that is in the best of their devotionists is utterly inconsistent with the whole doctrine of the gospell , and all saving truths concerning the mediation of jesus christ therein conteined . . that in their doctrine of the popes supremacy , of merits , satisfaction , the masse , the worshipping of images , they adde such things to their profession , as enervate the efficacy of all the saving truths they doe professe , and so faile in the third condition ; this hath so abundantly been manifested by others , that i shall not need to adde any thing to give the charge of it upon them any farther evidence or demonstration . thus it is unhappily fallen out with these men , that what of all men they most pretend unto , that of all men they have the least int●erest in ▪ a●haeneus tells us of one thros●●aus an a●henian , who being phrenetically distempered , whatever ships came into the pyraeum he looked on them and thought them his own , and rejoyced as the master of so great wealth , when he was not the owner of so much as a boate : such a distemper of pride and folly hath in the like manner ceased on these persons , with whom we have to doe ; that where ever in scripture they meet with the name church , presently as though they were intended by it , they rejoyce in the priviledges of it , when their concernment lyes not at all therein . to close this whole discourse i shall bring the grand argument of the romanists ( with whom i shall now in this treatise have little more to doe ) wherewith they make such a noise in the world , to an ●ssue . of the many formes and shapes whereinto by them it is cast , this seems to be the most perspicuously expressive of their intention . voluntarily to forsake the communion of the church of christ , is schisme , and they that doe so are guilty of it ; you have voluntarily forsaken the communion of the church of christ : therefore you are guilty of the sinne of schisme . i have purposely omitted the interposing of the terme catholick , that the reason of the argument might runne to its length ; for upon the taking in of that terme , we have nothing to doe but only to deny the minor proposition ; seeing the roman church , be it what it will , is not the church catholick ; but as it is without that limitation called the church of christ indefinitely , it leaves place for a farther and fuller answer . to this by way of inference , they adde , that schisme , as it is declared by s. austin and s thomas of aquin , being so great and damnable a sinne ; and whereas it is plain● , that out of the church , which as peter says is as noahs arke , pet. . , . there is no salvation , it is cleare you will be damned . this is the summe of their plea. now as for the forementioned argument , some of our divines answer to the minor prop. and that both as to the tearmes of voluntary forsaking , and that also of the communion of the church . for the first , they say they did not voluntarily forsake the communion of the church , that then was , but being necessitated by the command of god to reforme themselves in sundry things , they were driven out by bell , book , and candle ; cursed out , killed out , driven out by all manner of violence , ecclesiasticall and civill ; which is a strange way of mens becoming schismatick . . that they forsook not the communion of the church , but the corruptions of it , or the communion of it in its corruption , not in other things , wherein it was lawfull to continue communion with it . to give strength to this answer , they farther adde , that though they grant the church of rome to have been at the time of the first separation , a true church of christ , yet they deny it to be catholick church , or only visible church then in the world ; the churches in the east claiming that title , by as good a right as shee . so they others principally answer to the major prop. and tell you , that separation is either causeles , or upon just ground and cause ; that t is a causeles separation only from the church of christ , that is schisme ; that there can be no cause of schisme , for if there be a cause of schisme materially , it ceaseth to be schisme formally : and so to strengthen their answer in hypothesi , they fall upon the idolatrys , heresies , tyranny , and apostacy of the church of rome , as just causes of separation from her ; nor will their plea be shaken to eternity : so that being true and popular , understood by the meanest , though it contain not the whole truth , i shall not in the least impaire it . for them , who have found out new ways of justifying our separation from rome , on principles of limiting the jurisdiction of the bishop of rome to a peculiar patriarchat , and granting a power to kings or nations , to erect a patriarchate or metropolitan , within their own territories , and the like ; the protestant cause is not concerned in their plea ; the whole of it on both hands , being forraigne to the scripture , relating mostly to humane constitutions , wherein they may have liberty to exercise their witts and abilities . not receding from what hath by others solidly been pleaded , on the answers above mentioned ; in answer to the principles i have hitherto evinced , i shall proceed to give my account of the argument proposed . that we mistake not , i only premise , that i take schisme in this argument , in the notion and sense of the scripture precisely , wherein alone it will reach the consciences , and bear the weight of inferring damnation from it . . then i wholly deny the major prop. as utterly false , in what sense soever that expression , true church of christ is taken . take it for the catholick church of christ , i deny that any one , who is once a true member of it , can utterly forsake its communion ; no living member of that body of christ can perish ! and on supposition it could doe so , it would be madnesse to call that crime schisme : nor is this , a meer deniall of the assertion ; but such as is attended , with an invincible truth for its maintenance . take it for the generall visible church of christ ; the voluntary forsaking of its communion , which consists in the profession of the same faith , is not schisme , but apostacy , and the thing it selfe is to be removed from the question in hand ; and as for apostates from the faith of the gospell , we question not their damnation ; it sleepeth not : who ever call'd a christian , that turned jew or mahumetan a schismatick ? take it for a particular church of christ , i deny , . that separation from a particular church , as such , as meerly separation , is schisme , or ought to be so esteemed ; though perhaps such separation may proceed from schisme , and be also attended with other evills . . that however , separation upon jus● cause , and ground , from any church , is no schisme : this is granted by all persons living . schisme is causelesse say all men however concerned . and herein is a truth uncontroulable , separation upon just cause is a duty ; and therefore cannot be schisme , which is alwayes a sinne . now there are things in the church of rome whereof every one , grafted , as they are , there into the stock & principle of imposition on the practice and confession of men ▪ is a sufficient cause of separation from any particular church in the world ; yea from all of them , one after another ; should they all consent unto the same thing , & impose it in the same manner ; if therebe any truth in that maxime ; it is better to obey god then man. ▪ i wholy deny the minor proposition also , if spoken in reference to the church of rome ; though i willingly acknowledge our separation to be voluntary from them ; no more being done , then i would doe over againe this day ( god assisting me ) were i called unto it . but separation in the sense contended about , must be from some s●ate and condition of christs institution , from communion with a church , which we held by his appointment ; otherwise it will not be pleaded , that it is a schisme , at least not in a gospell sense . now though our forefathers , in the faith we professe , lived in sub ection to the pope of rome ( or his subordinate engines ) yet they were not so subject to them , in any way , or state instituted by christ ; so that the relinquishment of that state can possibly be no such separation , as to be termed schisme . for i wholy deny ; that the papacy exercising its power in its supreame and subordinate officers , which with them is their church , is a church at all of christs appointment , or any such thing . and when they prove it is so , i will be of it . so that when our forefathers withdrew their neck from his tyrannicall yoke , and forsook the practice of his abominations in the worship of god , they forsook no church of christs institution , they relinquished no communion of christs appointment . a man may possibly forsake babylon , and yet not forsake sion . for the aggravations of the sinne of schisme , from some ancient writer● , austin and optatus men interested in the contests about it , leo and innocent gaining by the notion of it , then growing in the world , thomas aquinas and such vassalls of the papacy , we are not concerned in them ; what the lord speaks of it , that we judge concerning it . it is true , of the catholic● church alwaies , that out of it no salvation , it being the society of them that shall be saved ; and of the visible church in generall , in some sense and cases : seeing with the heart man believeth to righteousnesse , and with the mouth confession is made unto salvation ; but of a particular church in no sense , unlesse that of contempt of a known duty ; and to imagine peter to speak of any such thing , is a fancy . the consequence of this devesting the roman synogogue of the priviledges of a true church in any sense , arising in the thoughts of some to a denyall of that ministry , which we have at this day in england , must by the way a little be considered . for my part ( be it spoken without offence ) if any man hath nothing to plead for his ministry , but meerly that successive ordination which he hath received through the church of rome , i cannot see a stable bottome of owning him so to be ; i do not say , if he will plead nothing ●lse ; but if he hath nothing else to plead . he may have that , which indeed constitutes him a minister , though he will not own● that so it doth . nor doth it come here into enquiry , whether there were not a true ministry in some , all along under the papacy , distinct from it , as were the thousands in israell in the days of elijah ; when in the ten tribes , as to the publick worship , there was no true ministry at all . nor is it said , that any have their ministry from rome , a● though the office , which is an ordinance of christ , was instituted by antichrist : but the question is , whether this be a sufficient and good basis and foundation of any mans interest in the office of the ministry , that he hath received ordination in a succession , through the administration of , not the woman flying into the wildernesse under the persecution of antichrist , not of the two witnesses prophesying all along under the roman apostacy , not from them to whom we succeed in doctrine , as the waldenses , but the beast it selfe , the persecuting church of rome , the pope and his adherents , who were certainly administrators of the ordination pleaded for : so that in doctrine we should succeed the persecuted woman , and in office the perse●uting beast . i shall not plead this at large , professedly disclaiming all thoughts of rejecting those ministers , as papall and antichristian , who yet adhere to this ordination ▪ being many of them eminently gifted of god , to dispense the word , and submitted unto by his people in the administration of the ordinances , and are right worthy ministers of the gospell of christ . but i shall only remarke some thing on the plea , that is insisted on by them , who would , ( if i mistake not ) keep up in this particular , what god would have pull'd downe . they aske us why not ordination from the church of rome , as well as the scripture ? in which enquiry , i am sorry that some doe still continue . we are so farre from having the scripture from the church of rome , by any authority of it , as such , that it is one cause of daily praising god , that by his providence he kept them from being either corrupted or destroyed by them . it i● true ; the bible was kept among the people that lived in those parts of the world where the pope prevailed : so was the old testament by the jews ; the whole by the easterne christians : by none so corrupted as by those of the papall territorie . god forbid we should say we ●ad the scriptures from the church of rome as such ; if we had , why doe we not keep them as she delivered them to us , in the vulgar translation , with the apochryphall additions ? the ordination pleaded for , is from the authority of the church of rome , as such : the scriptures were by the providence of god preserved under the papacy for the use of his people ; and had they been found by chance , as it were , like the law of old , they had been the same to us , that now they are . so that of these things there is not the same reason . it is also pleaded , that the granting true ordination to the church of rome doth not prove that to be a true church . this i professe i underst●and not : they who ordained had no power so to doe , but as they were officers of that church ; as such they did it ; and if others had ordained , who were not officers of that church , all would confesse that action to be null . but they who will not be contented that christ hath appointed the office of the ministry to be continued in his churches , that he continues to dispense his gifts of the spirit for the execution of that office when men are called thereunto , that he prepares the hearts of his people to desire and submit unto them in the lord , that as to the manner of entrance upon the worke , they may have it according to the minde of christ , to the utmost in all circumstances , so soon as his churches are shaken out of the dust of babylon with his glory shining on them , and the tabernacle of god is thereby once more placed with men , shall have leave for me to derive their interest in the ministry through that darke passage , wherein i cannot see one step before me ; if they are otherwise qualified and accepted as above , i shall ever pay them that honour which is done to elders labouring in the word and doctrine . chap. vii . of a particular church : its nature . frequently mentioned in scripture . particular congregations acknowledged the only churches of the first institution . what ensued on the multiplication of churches . some things premised to clear the unity of the church in this sence . every believer ordinarily obliged to joyne himselfe to some particular church : many things in instituted worship answering a naturall principle . perpetuity of the church in this sence . true churches at first planted in england . how they ceased so to be . how churches may be again reerected . of the vnion of a particular church in its selfe . foundation of that vnion twofold . the vnion its selfe . of the communion of particular churchers one with another . our concernment in this vnion . i now descend to the last consideration of a church in the most usuall acceptation of that name in the new testament ; that is , of a particular instituted church . a church in this sence i take to be a society of men , called by the word to the obedience of the faith in christ and joynt performance of the worship of god in the same individuall ordinances , according to the order by christ prescribed . this generall description of it exhibits its nature so farre as is necessary to cleare the subject of our present disquisition . a more accurate definition would only administer farther occasion of contesting about things , not necessary to be determined as to the enquiry in hand . such as this was the church at hierusalem , that was persecuted act. . . the church whereof saul made havock v. . the church that was vexed by herod act. . . such was the church at antioch , which assembled together in one place act. . . wherein were sundry prophets act. , . as that at hierusalem consisted of elders and bretherren act. . . the apostles or some of them being there then present , which added no other consideration to that church then that we are now speaking of . such were those mens churches wherein elders were ordained by pauls appointment act. . . as also the church of coesarea act. . . & at ephesus act. . . . as was that at corinth cor. . . c. . . & . . & . , . . . cor. ▪ . and those mentioned rev. . , . all which paul calls the churches of the gentiles rom. . . in contradistinction to those of the jews , and calls them indefinitely the churches of god , v. . or the churches of christ , cor. . . cor. . . . thess . . . and in sundry other places . hence we have mention of many churches in one country , as in judaea act. . . in asia . cor. . . in macedonia cor. . . in galatia gal. . . the seven churches of asia rev. . . and unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 act . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers v. . in the same country . i suppose that in this description of a particular church i have not only the consent of them of all sorts , with whom i have now to doe , as to what remaines of this discourse , but aso their acknowledgment that these were the only kinds of churches of the first institution . the reverend authors of the jus divinum ministerii anglicani p. c. . tell us , that in the beginning of christianity the number of believers even in the greatest citys were so few , as that they might all meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one and the same place . and these are called the church of the city , and the angell of such a city was congregationall not diocesan ; which discourse exhibits that state of a particular church , which is now pleaded for , and which shall afterwards be evinced , allowing no other , no not in the greatest cityes . in a rejoynder to that treatise , so far at the case of episcopacy is herein concerned , by a person well known by his labours in that cause , this is acknowledged to be so . believers ( saith he ) in great cityes were not at first divided into parishes , whilst the number of christians was so small , that they might well assemble in the same place , ham vind. p. . of the believers of one city meeting in one place , being one church , we have the like grant p. . in this particular church , he sayes , there was one bishop , which had the rule of it , and of the believers in the villages adjacent to that city ; which as it sometimes was not so , rom. . , . so for the most part it seemed to have been the case ; and distinct churches upon the growth of the number of believers , were to be erected in severall places of the voisinage . and this is the state of a particular instituted church which we plead for . whether in processe of time , believers multiplying , those who had been of one church met in severall assemblies , by a setled distribution of them , to celebrate the same ordinances specifically , and so made many churches ; or met in severall places in parties , still continuing one body , and were governed in common by the elders , whom they increased and multiplied , in proportion to the increase of believers ; or whether , that one or more officers , elders , or bishops of that first single congregation , taking on him or them , the care of those inhabiting the city , wherein the church was first planted , designed , and sent some fitted for that purpose , upon their desire & choice , ( or otherwise ) to the severall lesser companies of the region adjacent , which in processe of time became dependent on , & subject to the officer and officers of that first church , from whence they came forth , i dispute not . i am satisfied , that the first plantation of churches was as hath been pleaded . and i know what was done afterwards on the one hand , or the other , must be examined , as to our concernment , by what ought to have been done . but of those things afterwards . now according to the course of procedure hitherto insisted on , a declaration of the vnity of the church in this sense , what it is , wherein it doth consist , with what it is to be guilty of the breach of that unity , must ensue ; and this shall be done after i have premised some few things previously necessary thereunto . i say then . a man may be a member of the catholick church of christ , be united to him by the inhabitation of his spirit , and participation of his life from him , who upon the account of some providentiall hinderance , is never joyned to any particular congregation , for the participation of ordinances all his daies . . in like manner may he be a member of the church considered as professing visibly . seeing that he may doe all that is of him required thereunto , without any such conjunction to a visible particular church . but yet , . i willingly grant , that every believer is obliged , as in a part of his duty , to joyne himselfe to some one of those churches of christ ; that therein he may abide in doctrine , and fellowship , and breaking of bread , and prayer , according to the order of the gospell , if he have advantage and opportunity so to doe ; for , . there are some duties incumbent on us , which cannot possibly be performed , but on a supposition of this duty previously required , and submitted unto . math. . , , . . there are some ordinances of christ , appointed for the good , and benefit of those that believe , which they can never be made partakers of , if not related to some such society . as publick admonition , excommunication , participation of the sacraments of the lords supper . the care that jesus christ hath taken , that all things be well ordered in these churches , giving no direction for the performance of any duty of worship meerly and purely of soveraigne institution , but only in them , and by them , who are so joyned , sufficiently evidence his mind , and our duty herein . rev. . . . . rev. . . . . cor. . . the gathering , planting , and setling of such churches by the apostles , with the care they took in bringing them to perfection , leaving none , whom they converted , out of that order , where it was possible for them to be reduced unto it , is of the same importance , act. . . tit. . . . christs institution of officers for them , eph. . . cor. . . calling such a church his body v. . exactly assigning to every one his duty in such societies , in respect of the place he held in them , with his care for their preservation from confusion , and for order , evinces from whom they are , and what is our duty in reference unto them . . the judging and condemning them by the holy ghost , as disorderly blameable persons , who are to be avoided , who walk not according to the rules and order appointed in these churches , his care that those churches be not scandalized , or offended with innumerable other considerations , evince their institution to be from heaven , not of men , or any prudentiall considerations of them whatever . that there is an instituted worship of god to be continued under the new testam . untill the second coming of christ , i suppose needs not much proofe . with those with whom it hath soe , i am not now treating , and must not make it my businesse to give it evidence , by the innumerable testimonies which might be alleadged to that purpose . that for the whole of his worship , matter , or manner , or any part of it , god hath changed his way of proceeding , and will now allow the will , and prudence of man , to be the measure , and rule of his honour and glory therein , contrary to what he did , or would allow under the law , is so prejudiciall to the perfection of the gospell ▪ infinite wisdome , and all-sufficiency of christ , and so destructive to the whole obligation of the second commandement , having no ground in the scripture , but being built meerly on the conceit of men , suited to one carnall interest or other , i shall unwillingly debate it . that as to this particular under consideration , there were particular churches instituted by the authority of jesus christ , owned and approved by him ; that officers for them were of his appointment , and furnished with gifts from him for the execution of their employment ; that rules , cautions , and instructions for the due settlement of those churches , were given by him ; that these churches were made the only seat of that worship , which in particular he expressed his will to have continued untill he came , is of so much light in scripture , that he must wink hard , that will not see it . that either he did not originally appoint these things , or he did not give out the gifts of his spirit , in reference to the right ordering of them , and exalting of his glory in them , or that having done so then , yet that his institutions have an end , being only for a season ▪ and that it may be known when the efficacy of any of his institutions ceaseth , or that he doth not now dispense the gifts and graces of his spirit , to render them usefull , is a difficult taske for any man to undertake to evince . there is indeed in the institutions of christ , much that answers a naturall principle in men , who are on many accounts formed and fitted for society . a confederation and consultation to carrie on any designe , wherein the concernment of the individualls doth lye , within such bounds , and in such order as lyes in a ready way to the end aymed at , is exceeding suitable to the principles whereby we are acted and guided as men . but he that would hence conclude , that there is no more but this , and the acting of these principles , in this church constitution , whereof we speake , and that therefore men may be cast into any prudentiall forme ; or appoint other wayes and formes of it , then those mentioned in the scripture , as appointed , and owned , takes on himselfe the demonstrating that all things necessarily required to the constitution of such a church society , are commanded by the law of nature , and therefore allowed of , and approved only by christ , & so to be wholy morall , and to have nothing of instituted worship in them ; and also he must know , that when on that supposition , he hath given a probable reason , why never any persons in the world fixed on such societies in all essentiall things as those , seeing they are naturall , that he leaves lesse to the prudence of men and to the ordering and disposing of things concerning them , then those , who make them of pure institution , all whose circumstances cannot be derived from themselves ; as those of things purely morall may . but this is not of my present consideration . . nor shall i consider , whether perpetuity be a property of the church of christ in this sence ; that is , not whether a church that was once so , may cease to be so , which it is known i plead for in the instance of the church of rome , not to mention others ; but whether by vertue of any promise of christ , there shall alwayes be somewhere in the world , a visible church , visibly celebrating his ordinances . luc. . . he shall raigne over the house of jacob for ever , and of his kingdome there shall be no end ; is pleaded to this purpose . but that any more , but the spirituall raigne of christ in his catholick church , is there intended , is not proved ▪ mat. . . upon this rock will i build my church , is also urged ; but to intend any but true believers , and that as such , in that promise , is wholly to enervate it , and to take away its force and efficacy . mat. . , . declares the presence of christ with his church where ever it be , not that a church in the regard treated of , shall be . to the same purpose are other expressions in the scripture . as i will not deny this in generall ; so i am unsatisfyed as to any particular instance for the making of it good . it is said , that true churches were at first planted in england ; how then , or by what means did they cease so to be ? how , or by what act did god unchurch them ? they did it themselves meritoriously by apostacy and idolatry , god legally by his institution of a law of rejection of such churches . if any shall aske , how then is it possible , that any such churches should be raised a new ? i say , that the catholick church mysticall , and that visibly professing , being preserved entire , he that thinketh there needs a miracle , for those who are members of them , to joyne in such a society , as those now spoken of , according to the institution of christ , is a person delighting in needlesse scruples . christ hath promised , that where two or three are gathered together in his name , he will be in the midst of them , mat. . . it is now supposed , with some hope to have it granted , that the scripture being the power of god to salvation , hath ( rom. . . ) a sufficient efficacy and energie in it selfe , as to its own kind , for the conversion of soules ; yea let us , till opposition be made to it , take it for granted , that by that force and efficacy it doth mainly and principally evince its own divinity , or divine originall . those , who are contented for the honour of that word , which god delighteth to magnify , to grant this supposition , will not i hope , think it impossible , that though all church state should cease in any place , and yet the scripture by the providence of god be there in the hand of individualls preserved , two or three should be called , converted , and regenerated by it . for my part , i think , he that questions it , must doe it on some corrupt principle of a secondary dependent authority in the word of god as to us ; with which sort of men i doe not now deale . i aske whether these converted persons may nor possibly come together , or assemble themselves in the name of jesus ? may they not upon his command , and in expectation of the accomplishment of his promise , so come together , with resolution to doe his will , and to exhort one another thereto , zech. . . mal. . . truly i believe they may , in what part of the world soever their lot is fallen . here lye all the difficulties , whether being come together in the name of christ they may doe , what he hath commanded them , or no ? whether they may exhort , and stirre up one another to doe the will of christ . most certain it is , that christ will give them his presence , & therewithall his authority , for the performance of any duty , that he requireth at their hands . were not men angry , troubled , and disappointed , there would be little difficulty in this businesse . but of this elsewhere . . upon this supposition , that particular churches are institutions of jesus christ , which is granted by all , with whom i have to doe ; i proceed to make enquiry into their vnion and communion , that so we may know wherein the bonds of them doe consist . . there is a double foundation , fountain , or cause of the vnion of such a church ; the one externall , procuring , commanding ; the other internall , inciting , directing , assisting . the first is the institution of jesus christ , before mentioned , requiring peace , and order , vnion , consent , and agreement , in and among all the members of such a church ; all to be regulated , ordered , and bounded , by the rules , laws , prescripts , which from him they have received , for their walking in those societies . the latter is that love without dissimulation , which alwaies is , or which alwaies ought to be , between all the members of such a church , exerting it selfe in their respective duties one towards another , in that holy combination , whereunto they are called and enter'd for the worship of god : whether they are those , which lye in the levell of the equality of their common interest of being church-members , or those which are required of them in the severall differences , whereby on any account whatever , they are distinguished one from another amongst themselves ; for love is the bond of perfectnesse . col. . . hence then it appears , what is the vnion of such a church , and what is the communion to be observed therein , by the appointment of jesus christ . the joynt consent of all the members of it , in obedience to the command of christ , from a principle of love , to walk together in the universall celebration of all the ordinances of the worship of god , instituted and appointed to be celebrated in such a church , and to performe all the duties , and offices of love , which in reference to one another , in their respective stations and places , are by god required of them ; and doing so accordingly . see phil. . , , . cap. . , , . cor : . . cor. . . rom. . . whereas there are in these churches , some rulers , some ruled ; some eyes , some hands in this body , some parts visibly comely , some uncomely ; upon the account of that variety of gifts and graces which is distributed to them ; in the performance of duties , regard is to be had to all the particular rules , that are given with respect to men in their severall places and distributions . herein doth the vnion of a particular church consist ; herein have the members of it communion among themselves , and with the whole . . i shall farther grant , and adde hereunto : over and above the vnion that is between th● members of severall particular churches , by vertue of their interest in the church catholick , which draws after it a necessity of the occasionall exercise of duties of love one towards another , and that communion they have , as members of the generall church visible , in the profession of the faith once delivered unto the saints ; there is a communion also to be observed between these churches , as such , which is sometimes , or may be exerted in their assemblies by their delegates , for declaring the sense , and determining things of joynt concernment unto them . whether there ought to be an ordinary combination of the officers of these churches , invested with the power for the disposall of things & persons , that concerne one or more of them , in severall subordinations , by the institution of christ ; as it is not my judgement that so there is , so it belongs not unto my present undertaking at all to debate . that which alone remaines to be done , is to consider , what is our concernment as to the breach of this vnion , which we professe to be appointed by jesus christ ; and that both as we are protestants , as also farther differenced according to the intimations given at the entrance of this discourse . what hath already been delivered about the nature of schisme , and the scripture notion of it , might well suffice , as to our vindication in this businesse from any charge that we are , or seem obnoxious unto . but because i have no● reason to suppose , that some men will be so favourable unto us , as to take paines for the improvement of principles , though in themselves clearely evinced on our behalfe ; the application of them to some present cases , with the removall of objections that lye against my intendment , must be farther added . some things there are , which upon what hath been spoken , i shall assume and suppose as granted in thesi , untill i see them otherwise disproved , then as yet i have done . of these the first is . that the departing or secession of any man or men , from any particular church , as to that communion , which is peculiar to such a church , which he or they have had therewith , is no where called schisme , nor is so in the nature of the thing it selfe , ( as the generall signification of the word is restrained by its scripture use ) but is a thing to be judged , & receive a little according to the causes and circumstances of it . . one churches refusing to hold that communion with another , which ought to be between them , is not schisme properly so called . . the departure of any man or men , from the society or communion of any church whatever , so it be done without strife , variance , judging , and condemning of others , because according to the light of their consciences , they cannot in all things in them worship god according to his minde , cannot be rendred evill but from circumstances taken from the persons so doing , or the way and manner , whereby and wherein they doe it . unto these i adde , that if any one can shew and evince that we have departed from , and left the communion of any particular church of christ , with which we ought to walke according to the order above mentioned , or have disturbed and broken the order and vnion of christs institution , wherein we are or were inwrapped , we put our selves on the mercy of our judges . the consideration of what is the charge on any of us , on this account , was the first thing aymed at in this discourse , and as it was necessary from the rules of the method wherein i have proceeded , comes now in the last place to be put to the issue and triall , which it shall in the next chapter . chap. viii . of the church of england . the charge of schisme in the name thereof . proposed and considered : severall considerations of the church of england . in what sence we were members of it . of anabaptisme . the subjection due to bishops . their power examined . it s orginall in this nation . of the ministeriall power of bishops . it s present continuance . of the church of england what it is . it s description . forme peculiar and constitutive . answer to the charge of schisme , on separation from it , in its episcopall constitution how and by what means it was taken away . things necessary to the constitution of such a church proposed : and offered to proofe . the second way of constituting a nationall church : considered . principles agreed on and consented unto between the parties at variance , on this account . judgement of amiraldus in this case . inferences from the common principles before consented unto : the case of schisme in reference to a nationall church in the last sense , debated . of particular churches , and separation from them . on what accounts justifiable . no necessity of joyning to this or that . separation from some so called , required . of the church of corinth . the duty of its members . austins judgement of the practice of elijah . the last objection waved . inferences upon the whole . that which first presents it selfe , is a plea against us , in the name of the church of england , and those intrusted with the reiglment thereof , as it was setled and established some yeares since , the summe whereof ( if i mistake not ) amounts to thus much . you were sometimes members and children of the church of england , & lived in the communion thereof ; professing obedience thereunto , according to its rules and canons ; you were in an orderly subjection to the arcsh-bishops , bishops , and those acting under them in the hierarchie , who were officers of that church ; in that church you were baptized , and joyned in the outward worship celebrated therein ; but you have now voluntarily , and of your own accord forsaken and renounced the communion of this church , cast off your subjection to the bishops and rulers ; rejected the forme of worship appointed in that church , that great bond of its communion ; and set up separated churches of your own , according to your pleasures , and so are properly schismaticks . this i say , if i mistake not , is the summe of the charge against us , on the account of of our late attempt for reformation , and reducing of the church of christ to its primitive institution , which we professe our aime in singlenesse of heart to have been , and leave the judgement of it unto god. to acquit our selves of this imputation , i shall declare . how farre we owne our selves to have been , or to be members or children ( as they speake ) of the church of england , as it is called , or esteemed . . what was the subjection whein we , or any of us stood , or might be supposed to have stood to the prelates or bishops of that church . and then i shall . put the whole to the issue , and enquiry , whether we have broken any bond or order , which by the institution and appointment of jesus christ , we ought to have preserved entire , & unviolated : not doubting but that on the whole matter in difference , we shall finde the charge mannaged against us , to be resolved wholy into the pru●ence , and interest of some men , wherein our consciences are not concerned . as to the first proposall ; the severall considerations that the church of england may fall under , will make way for the determination of our relation thereunto . . there being in this country of england , much people of god , many of his elect called and sanctified , by and through the spirit and blood of christ , with the washing of water and the word , so made true living members of the mysticall body , or catholick church of christ , holding him , as a spirituall head , receiving influences of life and grace from him continually , they may be called , ( though improperly ) the church of england , that is , that part of christs catholick church militant , which lives in england . in this sense it is the desire of our soules , to be found and to abide members of the church of england , to keep with it , whilst we live in this world , the vnity of the spirit in the bond of peace . hierusalem which is above , is the mother of us all ; and one is our father , which is in heaven ; one is our head , soveraigne , lord , and ruler , the dearly beloved of our soules , the lord jesus christ . if we have grieved , offended , troubled the least member of this church , so that he may justly take offence at any of our waies , we professe our readinesse to lye at his or their feet for reconciliation , according to the mind of christ . if we bear not love to all the members of the church of england in this sense , without dissimulation , ( yea even to them amongst them , who through mistakes and darknesse , have on severall accounts designed our harme and ruine ) if we rejoyce not with them , and suffer not with them , however they may be differenced in and by their opinions , or walkings , if we desire not their good , as the good of our own soules , and are not ready to hold any communion with them , wherein their and our light will give and afford unto us peace mutually , if we judge , condemne , despise any of them , as to their persons , spirituall state and condition , because they walk not with us , let us be esteemed the vilest schismaticks , that ever lived on the face of the earth . but as to our membership in the church of england on this account , we stand or fall to our own master . . the rulers , governors , teachers , and body of the people of this nation of england , having by laws , professions , and publick protestations , cast off the tyranny , authority , & doctrine of the church of rome , with its head the pope ; & joyntly assented unto , and publickly professed the doctrine of the gospell , as expressed in their publick confession , variously attested and confirmed , declaring their profession by that publick confession , preaching , laws and writings suitable thereunto , may also be called on good account , the church of england . in this sense , we professe ourselves members of the church of england , as professing and adhering to that doctrine of faith in the unity of it , which was here established and declared , as was before spoken . as to the attempt of some , who accuse us for everting of fundamentalls , by our doctrine of election by the free grace of god , of effectuall redemption of the elect only , conversion by the irresistible efficacy of grace , and the associate doctrines , which are commonly known , we suppose the more sober part of our adversaries will give them little thanks for their pains therein : if for no other reason , yet at least , because they know the cause , they have to mannage against us , is weakned thereby . indeed it seems strange to us , that we should be charged with schisme from the church of england , for endeavouring to reforme our selves , as to something relating to the worship of god , by men everting , and denying so considerable a portion of the doctrine of that church , which we sacredly retaine entire , as the most urgent of our present adversaries doe . in this sense i say we still confesse our selves members of the church of england ; nor have we made any separation from it , but do daily labour to improve , and carry on the light of the gospell , which shines therein , and on the account whereof , it is renowned in the world . . though i know not how proper that expression of children of the church may be under the new testament , nor can by any meanes consent unto it , to the urging of any obedience to any church or churches whatsoever on that account ; no such use being made of that consideration by the holy ghost , nor any parallell unto it insisted on by him ; yet in a generall sence , so farre as our receiving our regeneration , and new birth , through the grace of god by the preaching of the word , and the saving truths thereof , here professed , with the seale of it in our baptisme , may be signified by that expression , we owne our selves to have been , and to be children of the church of england , because we have received all this by the administration of the gospell here in england , as dispensed in the severall assemblyes therein : and are contented , that this concession be improved to the utmost . here indeed are we left by them , who renounce the baptisme they have received in their infancy , & repeat it again amongst themselves . yet i suppose , that he , who upon that single account will undertake to prove them schismaticall , may find himselfe intangled . nor is the case with them exactly as it was with the donatists . they doe the same thing with them , but not on the same principles . the donatists rebaptized those , who came to their societies , because they professed themselves to believe , that all administration of ordinances not in their assemblyes was null : and that they were to be looked on as no such thing . our anabaptists doe the same thing , but on this plea , that though baptisme be , yet infant baptisme is not an institution of christ , and so is null from the nature of the thing it selfe , not the way of its administration : but this fals not within the verge of my defence . in these severall considerations we were , and doe continue members in the church of god in england ; and as to our failing herein , who is it , that convinces us of sinne ? the second thing inquired after is , what subjection we stood , or were supposed to have stood in , to the bishops ? our subjection being regulated by their power , the consideration of this , discovers the true state of that . they had , and exercised in this nation , a twofold power ; and consequently the subjection required of us , was twofold . . a power delegated from the supream magistrate of the nation , conferred on them , and invested in them , by the laws , customes , and vsages of this commonwealth , and exercised by them on that account . this not only made them barons of the realme , and members of parliament , and gave them many dignities and priviledges , but also was the sole fountain , and spring of that jurisdiction , which they exercised by wayes and meanes , such as themselves will not plead to have been purely ecclesiasticall , and of the institution of jesus christ . in this respect we did not cast off our subjection to them ; it being our duty to submit our selves to every ordinance of man , for the lords sake . only when ever they commanded things unlawfull in themselves , or unto us , we alwaies retreated to the old safe rule , whether it be meet to obey you or god , judge yee . on this foundation i say , was all the jurisdiction , which they exercised among , and over the people of this nation , built . they had not leave to exercise that , which they were invested in , on another account , but received formally their authority thereby . the tenour whereby their predecessors held this power before the reformation , the change of the tenour by the laws of this land , the investitu●e of the whole originall right thereof in another person , then formerly , by the same means , the legall concession and delegation to them made , the enlarging or contracting of their jurisdiction by the same laws , the civill processe of their courts in the exercise of their authority , sufficiently evince from whence they had it . nor was any thing herein any more of the institution of jesus christ , then the courts are in westminster-hall sir edward cook , who knew the laws of his country , and was skilled in them to a miracle , will satisfy any in the rise and tenour of episcopall jurisdiction : de jure regis eccles . what there is of primitive institution , giving colour and occasion to this kind of jurisdiction , and the exercise of it , shall farther ( god assisting ) be declared , when i treat of the state of the first churches , and the waies of their degeneracy ; let them , or any for them , in the mean time evince the jurisdiction they exercised , in respect whereunto our subjection in the first kind was required , to derive its originall from the pure institution of christ in the gospell , or to be any such thing as it was , in an imagined separation from the humane laws , whereby it was animated ; and more will be asserted , then i have had the happinesse as yet to see . now i say , that the subjection to them due , on this account , we did not cast off ; but their whole authority , power , and jurisdiction was removed , taken away , and anull'd , by the people of the land assembled in parliament . but this , they reply , is the state of the businesse in hand ; the parliament , as much as in them lay , did so indeed as is confessed , and by so doing made the schisme , which you by adhering to them , and joyning with them in their severall places , have made your selves also guilty of . but do these men know what they say , or will it ever trouble the conscience of a man in his right wits , to be charged with schisme on this account ? the parliament made alteration of nothing , but what they found established by the laws of this nation , pleading that they had power committed to them , to alter , abrogate , and anull laws for the good of the people of the land. if their making alterations in the civill laws and constitutions , in the politicall administrations of the nation be schisme , we have very little security , but that we may be made new schismaticks every third year , whilest the constitution of a trienniall parliament doth continue . in the removall then of all episcopall jurisdiction founded in the laws and usages of this nation , we are not at all concerned . for the laws enforcing it , doe not presse it as a thing necessary on any other account , but as that which themselves gave rise and life unto . but should this be granted , that the office was appointed by christ , and the jurisdiction impleaded annexed by him thereunto ; yet this , whilest we abide at diocesans , with the severall divisions apportioned to them in the nation , will not suffice to constitute a nationall church , unlesse some vnion of those diocesans , or of the churches whereunto they related , into one society and church , by the same appointment , be proved , which to my present apprehension , will be no easy work for any one to undertake . . bishops had here a power as ministers of the gospell , to preach , administer the sacraments , to joyne in the ordination of ministers , and the like duties of church officers . to this we say , let the individualls of them acquit themselves , by the qualifications mentioned in the epistles to timothy and titus , with a sedulous exercise of their duty in a due manner , according to the mind of christ to be such indeed , and we will still pay them all the respects , reverence , duty , and obedience , which as such , by vertue of any law or institution of christ , they can claime . let them come forth , with weapons that are not carnall , evidencing their ministry to the consciences of believers , acting in a spirit and power received from christ , and who are they that will harme them ? i had once formerly said thus much . let the bishops attend the particular flocks over which they are appointed , preaching the word , administring the holy ordinances of the gospell in and to their own flock , there will not be contending about them . it was thought meet to returne by one concerned , i shall willingly grant herein my suffrage , let them discharge them ( and i beseech all , who have any way hindered them , at length to let and quietly permit them ) on condition he will doe this as carefully as i , i shall not contend with him concerning the nature of their taske , be it as he saith the attending to the particular churches over which they are appointed ( the bishop of oxford over that flock or portion , to which he was , and is appointed , and so all others in like manner ) be it their preaching and their administring the holy ordinances of the gospell in and to their ●wn flock and whatever else of duty and ratione officii belongs to a rightly constituted bishop ; and ●et all that have disturbed this course so duly ●●tled in this church , and in all churches of christ ●●nce the apostles planting them , discerne their ●●●rour , and returne to that peace and vnity of the church , from whence they have causelesly and inexcusably departed . though i was not then speaking of the bishops of england , yet i am contented with the application to them ; there being amongst them men of piety and learning , whom i exceedingly honour & reverence : amongst all the bishops , he of oxford is i suppose peculiarly instanced in , because it may be thought , that living in this place , i may belong to his jurisdiction . but in the condition wherein i now am by the providence of god , i can plead an exemption on the same foot of account , as he can his jurisdiction . so that i am not much concerned in his exercise of it , as to my own person . if he have a particular flock at oxon , which he will attend according to what before i required , he shall have no let or hindrance from me ; but being he is , as i heare he is , a reverend and learned person , i shall be glad of his neighbourhood & acquaintance . but to suppose that the diocesse of oxon as legally constituted and bounded , is his particular flock or church , that such a church is instituted by christ , or hath been in being ever since the apostles times , that in his presidency in this church he is to set up courts , and exercise a jurisdiction in them , and therewith a power over all the inhabitants of this diocesse or shire ( excepting the exempt peculiar jurisdiction ) although gathered into particular congregations , and united by a participation of the same ordinances ; and all this by the will and appointment of jesus christ , is to suppose what will not be granted . i confesse , as before , there was once such an order in this place , & that it is now removed by lawes , on which foundation alone it stood before : and this is that where in i am not concerned . whether we have causelesly & inexcusably departed frō the vnity of the church , is the matter now in enquiry . i am sure , unles the vnity can be fixed , our departure will not be proved . a law vnity i confesse , an evangelicall i am yet in the disquisition of . but i confesse it will be to the prejudice of the cause in hand , if it shall be thought , that the determination of it depends on the controversy about episcopacy : for if so , it might be righteously expected that the arguments produced in the behalfe , and defence thereof , should be particularly discussed . but the truth is , i shall easily acknowledge all my labour to no purpose ▪ if have to deale only with men , who suppose that if it be granted , that bishops , as commonly esteemed in this nation , are of the appointment of christ , it will thence follow , that we have a nationall church of christs appointment : between which indeed there is no relation or connexion . should i grant as i said diocesan bishops , with churches answerable to their supportment , particled into severall congregations , with their inferiour officers , yet this would be remote enough , from giving subsistence and vnion to a nationall church . what then it is which is called the church of england , in respect whereto we are charged with schisme , is nextly to be considered . now there are two wayes whereby we may come to the discoverie of what is intended by the church of england : or there are two ways , whereby such a thing doth arise . . descendendo , which is the way of the prelates . . ascendendo , which is the way of the presbyterians . for the first , to constitute a nationall church by descent ; it must be supposed that all church power is vested in nationall officers viz. arch-bishops , and from them derived to severall diocesians by a distribution of power limited in its exercise to a certaine portion of the nation , and by them communicated by severall engines to parochiall priests in their severall places . a man with halfe an eye may see that here are many things to be proved . thus their first church is nationall , which is distributed into severall greater portions termed provinces , those againe into others , now called diocesses , and those againe subdivided into parochiall or particular congregations . now the vnion of this church consisteth in the due observance of the same worship specifically by all the members of it , and subjection according to rules of their own appointment ( which were called commonly canons ) by way of distinction unto the rulers before mentioned in their severall capacities . and this is that , which is the peculiar forme of this church . that of the church catholick absolutely so called is its vnity with christ , and in its selfe by the one spirit , whereby it is animated . that of the church catholick visibly professing , the unity of the faith , which they doe professe , as being by them professed . that of a particular church as such , its observance , and performance of the same ordinances of worship numerically , in the confession of the same faith , and subjection to the same rules of love for edification of the whole . of this nationall , as it is called , in the subjection of one sort of officers unto another , within a precinct limited originally , wholy on an account forraigne to any church state whatever . so that it is not called the church of england , from its participation of the nature of the catholick church , on the account of its most noble members ; nor yet from its participation of the nature of the invisible church in the world , on the account of its profession of the truth ; in both which respects we professe our unity with it ; nor yet from its participation of the nature of a particular church , which it did not in its selfe , nor as such , but in some of its particular congregations ; but from a peculiar forme of its owne , as above described , which is to be proved to be of the institution of jesus christ . in this description given of their church state , with whom we have now to doe ; i have purposely avoided the mention of things odious & exposed to common obloquy which yet were the very ●ies & ligaments of their order , because the thing , as it is in its selfe being nakedly represented , we may not be prejudiced , in judging of the strength and utmost of the charge , that lyes against any of us , on the account of a departure from it . the communion of this church they say we have forsaken , and broken its vnity , and therefore are schismaticks . i answer in a word , laying aside so much of the iurisdiction of it mentioned before , and the severall ways of its administration , for which there is no colour or pretence that it should relate to any gospell institution ; passe by also the consideration of all those things which the men , enjoying authority in , or exercising the pretended power of this church , did use all their authority and power to injoyne and establish , which we judge evill ; let them prove that such a nationall church , as would remaine with these things pared off , that is in its best estate imaginable , was ever instituted by christ , or the apostles in his name in all the things of absolute necessity to its being & existence , and i will confesse my self to be what they please to say of me . that there was such an order in things relating to the worship of god established by the law of the land , in and over the people thereof , that the worship pleaded for was confirmed by the same law , that the rulers mentioned had power , being by the magistrate assembled to make rules and canons to become binding to the good people of the common wealth , when confirmed by the supreame a●thority of the nation , and not else ; that penaltys were appointed to the disturbers of this order by the same law , i grant . but that any thing of all this , as such , that is , as a part of this whole , or the whole it selfe , was instituted by the will and appointment of jesus christ , that is denyed . let not any one think , that because we deny the constitution pleaded about , to have had the stamp of the authority of iesus christ that therefore we pulled it down and destroyed it by violence . it was set up before we were borne , by them who had power to make laws to bind the people of this nation , and we found men in an orderly legall possession of that power , which exerting its selfe severall wayes , maintained and preserved that constitution , which we had no call to eradicate . only whereas they tooke upon them to act in the name of christ also , and to interpose their orders , and authority in the things of the worship of god , we entreated them , that we might passe our pilgrimage quietly in our native country ( as israel would have gone through the land of edonie , without the disturbance of its inhabitants ) and worship god acording to the light which he had gratiously imparted to us , but they would not hearken . but herein also was it our duty to keep the word of christs patience . their removall , and the dissolution of this nationall church , arose , and was carryed on , as hath been declared , by other hands , on other acounts . now it is not to any purpose , to plead the authority of the church , for many of the institutions mentioned : for neither hath any church power , or can have , to institute and appoint the things , whereby it is made to be so ; as these things are the very forme of the church , that we plead about ; nor hath any church any authority , but what is answerable to its nature : if it selfe be of a civill prudentiall constitution , its authority also is civill and no more . denying their church in that forme of it , which makes it such , to be of the institution of christ ; it cannot be expected that we should grant , that it is , as such , invested with any authority from christ , so that the dissolution of the vnity of this church , as it had its rise on such an account , proceeded from an alteration of the humane constitution , whereon it was built ; and how that was done , was before declared . then let them prove , . that ordinary officers are before the church , and that in ecclesia instituta , as well as instituendâ , which must be the foundation of their work : ( we confesse extraordinary officers were before the church , not considering the way of mens coming to be joyned in such societies ; was it possible it should be otherwise ? but as for ordinary officers , they were an exurgency from a church , and serve to the completion of it . act. . , . tit. . . ) . that christ hath appointed any nationall officers , with a plenitude of ordinary power , to be imparted , communicated , and distributed to other recipient subjects , in severall degrees within one nation , and not elsewhere . i mean such an officer or officers , who in the first instance of their power , should on their own single account relate unto a whole nation . . that he hath instituted any nationall church , as the proper correlatum of such an officer ; concerning which also i desire to be informed , whether a catalogue of those he hath so instituted , be to be obtained ; or their number be left indefinite ? whether they have limits and bounds prescribed to them by him , or are left to be commensurate to the civill dominion of any potentate , and so to enjoy , or suffer the providentiall enlargements or straights , that such dominions are continually subject unto ? whether we had seven churches here in england , during the heptarchy of the saxons , and one in wales or but one in the whole ? if seven , how they came to be one ? if but one , why those of england , scotland , and ireland , were not one also ; especially since they have been under one civill magistrate ? or whether the difference of the civill laws of these nations be not the only cause , that these are three churches ? and if so , whether from thence any may not discerne whereon the vnity of the church of england doth depend ? briefely , when they have proved metropolitan , diocesan bishops in a firstnesse of power , by the institution of christ , a nationall church by the same institution in the sence pleaded for ; a firstnesse of power in the nationall officers of that nationall church to impose a forme of worship upon all being within that nation by the same institution , which should containe the bond of the vnion of that church ; also that every man , who is borne , and in his infancy babtized in that nation , is a member of that nationall church by the same institution , and shall have distinguished clearly in and about their administrations , and have told us that they counted to be of ecclesiasticall power , and what they grant to be a meere emanation of the civill government of the nation , we will then treat with them about the businesse of schisme . untill then , if they tell us , that we have forsaken the church of england in the sence pleaded for by them ; i must answer , that which is wanting cannot be numbred . it is no crime to depart from nothing ; we have not left to be that , which we never were ; which may suffice both us and them , as to our severall respective concernments of conscience and power . it hath been from the darknesse of men , and ignorance of the scriptures , that some have taken advantage to set up a product of the prudence of nations , in the name of jesus christ , and on that account to require the acceptance of it . when the tabernacle of god is againe well fixed amongst men , these shaddows will fly away : in the mean time we owe all these disputes , with innumerable other evills , to the apostacy of the roman combination , from which we are farre as yet from being cleerly delivered . i have one thing more to adde upon the whole matter , and i shall proceed to what is lastly to be considered . the church of england as it is called , ( that is , the people thereof ) separated herselfe from the church of rome . to free herselfe from the imputation of schisme , in so doing , as shee ( that is , the learned men of the nation ) pleaded the errours and corruptions of that church , under this especiall consideration of their being imposed by tyranny ; so also by professing her designe to be nothing , but to reduce religion , and the worship of god , to its originall purity , from which it was fallen . and we all joyntly justify both her and all other reformed churches in this plea. in her designe to reduce religion to its primitive purity , shee alwayes professed , that shee did not take her direction from the scripture only , but also from the councells and examples of the four or five first centuries , to which she laboured to conforme her reformation . let the question now be , whether there be not corruptions in this church of england , supposing such a nationall state to be instituted . what i beseech you shall bind my conscience to acquiesce in what is pleaded from the or first centuries consisting of men , that could , and did erre ; more then that did hers , which was pleaded from the . or . centuries following ? have not i liberty to call for reformation according to the scripture only ? or at least to professe that my conscience cannot be bound to any other ? the summe is , the businesse of schisme from the church of england , is as a thing built purely and simply on politicall considerations so interwoven with them , so influenced from them , as not to be separated . the famous advice of moecenas to augustus mentioned in diocassias , is the best authority i know against it . before we part with this consideration ; i must needs prevent one mistake , which perhaps in the mind of some may arise upon the preceding discourse : for whereas sundry ordinances of the worship of god are rightly to be administred only in a church and ministers doe evidently relate thereunto , the denying of a nationall church state seemes to deny that we had either ministers or ordinances here in england . the truth is , it seemes so to doe , but it doth not ; unlesse you will say , that unlesse shee be a nationall church state , there is no other ; which is too absurd for any one to imagine . it followes indeed , that there were no nationall church officers , that there were no ordinances numerically the same to be administred in and to the nation at once , but that there was not another church state in england , and on the account thereof , ordinances truly administred by lawfull ministers it doth not follow . and now if by this discourse i only call this businesse to a review , by them who are concerned to assert this nationall church i am satifyed . that the church of england is a true church of christ , they have hitherto maintained against the romanists , on the account of the doctrine taught in it , & the successive ordination of its officers , through the church of rome its selfe , from the primitive times . about the constitution and nature of a nationall church , they have had with them no contention . therein the parties at variance were agreed the same grounds and principles , improved with a defence of the externall worship and geremonies established on the authority of the church they mannaged against the non-conformists , and separatists at home . but their chiefe strength against them , lay in arguments more forcible , which need not be repeated . the constitution of the church now impleaded , deserves as i said the review : hitherto it hath been unfurnished of any considerable defensative . . there is another way of constituting a nationall church , which is insisted on by some of our bretheren of the presbyterian way . this is , that such a thing should arise from the particular congregations , that are in the nation united by sundry associations and subordinations of assemblies in and by the representatives of those churches . so that though there cannot be an assembly of all the members of those churches in one place , for the performance of any worship of god ; nor is there any ordinance appointed by christ to be so celebrated in any assembly of them , ( which we suppose necessary to the constitution of a particular church ) yet there may be an assembly of the representatives of them all by severall elevations for some end and purpose . in this sence , a church may be called nationall , when all the particular congregations of one nation , living under one civill government , agreeing in doctrine and worship , are governed by their greater and lesser assemblies , ( jus divinum minist . anglic. p. ) but i would be loath to exclude every man from being a member of the church in england , that is , from a share in the profession of the faith , which is owned and professed by the people of god in england ; who is not a member of a particular congregation . nor does subjection to our civill government and agreement on the same doctrine and worship specifically either joyntly or severally constitute one church as is known even in the judgement of these brethren . it is the last expression of lesser , and greater assemblies that must doe it ; but as to any such institution of christ , as a standing ordinance , sufficient to give vnity yea or denomination to a church , this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and yet this alone is to be insisted on . for as was shewed before , the other things mentioned contribute nothing to the forme , nor vnion of such a church . it is pleaded , that there are prophesies and promises of a nationall church , that should be under the new testament , as ps . . , , . is : . . is . . , , , . that it is foretold and promised that many whole nations shall be converted to the faith of the gospell , and thereby become the people of god , who before were no people , is granted ; but that their way of worship shall be by nationall churches governed by lesser and greater assemblys doth not appeare . and when the jewes shall be converted , they shall be a nationall church , as england is : but their way of worship shall be regulated according to the institution of christ in the gospell . and therefore the publishers of the life of dr gouge have expressed his judgement found in a paper in his study , that the jewes on their calling shall be gathered together into churches , and not be scattered , as now they are . a nation may be said to be converted , from the professed subjection to the gospell of so many in it , as may give demonstration to the whole : but the way of worship for those so converted , is peculiarly instituted . it is said moreover , that the severall congregations in one city , are called a church , as in hierusalem act. . . act. , , . act. . , . so also may all the churches in a nation be called a nationall church . but this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; nor is that allowed to be made a medium in another case , which at the same time is sub iudice in its own . the like also may be said of the church of ephesus , act. . . rev. . . nor is it about a meer denomination that we contend ; but the vnion & forme of such a church : and if more churches then one were together called a church , it is from their participation of the nature of the generall visible church , not of that which is particular , and the seate of ordinances . so where paul is said to persecute the church of god gal. . . it is spoken of the professors of the faith of christ in generall , and not to be restrained to the churches of iudaea of whom he speakes v. , . seeing his rage actually reached to damascus a city of another nation act. . , . and his desigue was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that by the church mentioned cor. . . cor. . . eph. . . is intended the whole visible church of christ , as made up into one body or church , by a collection of all particular churches in the world by lesser and greater assemblies , ( a thing that never was in the world , nor ever will be ) is denyed and not yet by any that i know proved ; not that i am offended at the name of the church of england , though i think all professors as such , are rather to be called so , then all the congregations . that all professors of the truth of the gospell , throughout the world , are the visible church of christ , in the sence before explained , is granted . so may on the same account all the professors of that truth in england , be called the church of england . but it is the institution of lesser and greater assemblies , comprising the representatives of all the churches in the world , that must give being and union to the visible church in the sence pleaded for throughout the world , or in this nation , & that bounded to this relation by vertue of the same institution , that is to be proved . but of what there is , or seemes to be of divine institution in this order and fabrick , what of humane prudent creation , what in the matter , or manner of it , i cannot assent unto , i shall not at present enter into the consideration ; but shall only as to my purpose in hand , take up some principles , which lye in common between the men of this perswasion and my selfe , with some others otherwise minded . now of these are the ensuing assertions . . no man can possibly be a member of a nationall church in this sense , but by vertue of his being a member of some particular church in the nation ; which concurrs to the making up of the nationall church . as a man doth not legally belong to any county in the nation , unlesse he belong to some hundred or parish in that county ; this is evident from the nature of the thing it self , nor is it pleaded , that we are one nationall church , because the people of the nation are generally baptized , and doe professe the true faith , but because the particular congregations in it are ruled , and so consequently the whole , by lesser and greater assemblies . i suppose it will not be on second thoughts insisted on , that particular congregations , agreeing solemnely in doctrine and worship under one civill government , doe constitute a nationall church ; for if so , its forme and unity as such , must be given it meerly by the civill government . . no man can recede from this church , or depart from it , but by departing from some particular church therein . at the same door that a man comes in , he must goe out . if i cease to be a member of a nationall church , it is by the ceasing or abolishing of that , which gave me originall right thereunto , which was my relation to the particular church , whereof i am . . to make men members of any particular church or churches , their owne consent is required . all men must admit of this , who allow it free for a man to choose where he will fix his habitation . . that as yet , at least since possibly we could be personally concerned who are now alive , no such church in this nation hath been formed . it is impossible , that a man should be guilty of offending against that , which is not : we have not separated from a nationall church in the presbyterian sence , as never having seen any such thing ; unlesse they will say , we have separated from what should be . . as to the state of such a church as this , i shall only adde to what hath been spoken before , the judgement of a very learned and famous man in this case , whom i the rather name , because professedly engaged on the presbyterians side . it is moses amyraldus the present professor of divinity a● saumur , whose words are these that follow . scio nonnunquam appellari particularē ecclesiam communionem , ac veluti confoederationem plurium ejusmodi societatum , quas vel ejufdem linguae usus , vel eadem rei-pub . forma ( the true spring of a nationall church ) unà cum ejusdem disciplinae regimine consociavit : sic appellatur ecclesia gallicana , anglicana , germanica particularis , ut distinguatur ab vniversali illa christianorum societate ; quae omnes christiani nominis nationes complectitur : at uti supra diximus , ecclesiae nomen non proprie convenire societati omnium christianorum , eo modo quo convenit particularibus christianorum coetibus ; sic consequens est , ut dicamus , ecclesiae nomen non competere in eam multarum ecclesiarum particularium consociationē eodem plane modo . vocetur ergo certe ecclesia●ū quae sunt in gallia communio inter ipsas , & ecclesia si ecclesia , est multarum ecclesiarum confoederatio non si nomen ecclesiae ex usu scripturae sacrae accipiatur . paulus enim varias ecclesias particulares , quae erant in achaia , ecclesia achaiae nuncupat , non ecclesiam achajae vel ecclesiam achaicam . amyral . disput . de ecclesiae nom. & defin. thes . . these being , if i mistake not , things of mutuall acknowledgenent . ( for i have not laid down any principles peculiar to my selfe , and those with whom i consent in the way of the worship of god , which yet we can justly plead in our own defence ) this whole businesse will be brought to a speedy issue . only i desire the reader to observe , that i am not pleading the right , liberty and duty of gathering churches in such a state of professors , as that of late , and still amongst us , which is built on other principles , and hypotheses , then any as yet i have had occasion to mention ; but am only in generall considering the true notion of schisme , and the charge mannaged against us on that single account , which relates not to gathering of churches , as simply considered ; i say then . either we have been members by our own voluntary consent , according to the mind of christ , of some particular congregations in such a nationall church , & that as de facto part of such a church or we have not ? if we have not been so , ( as it is most certaine we have not ) then we have not as yet broken any bond , or violated any vnity , or disturbed any peace , or order of the appointment of jesus christ ; so that whatever of trouble or division hath followed on our way , and walking , is to be charged on them who have turned every stone , to hinder us our liberty . and i humbly begge of them , who acting on principles of reformation according to the ( commonly called ) presbyterian platforme , doe accuse us for separation from the church of england that they would seriously consider what they intend thereby ? is it that we are departed from the faith of the people of god in england ? they will not sustaine any such crimination : is it that we have forsaken the church of england as under its episcopall constitution ? have they not done the same ? have they not rejected their nationall officers , with all the bonds , tyes and ligaments of the union of that pretended church ? have they not renounced the way of worship , established by the law of the land ? doe they not disavow all obedience to them who were their legall superiours in that constitution ? doe they retaine either matter or forme , or any thing , but that naked name of that church ? and will they condemne others in what they practise themselves ? as for a church of england , in their new sence , ( which yet in some respects is not new but old ) for what is beyond a voluntary consociation of particular churches , we have not as yet , had experience of it . that we shall be accused of schisme , for not esteeming our selves made members of a particular church against our wills , by buying or hireing an habitation within such a precinct of ground , we expect not ; especicially considering what is delivered by the chiefe leaders of them , with whom now we are treating , whose words are as followeth we grant , that living in parishes is not sufficient to make a man a member of a particular church . a turk , or pagan , or id●later may live within the precincts of a parish , and yet be no member of a church . a man must therefore in order of nature , be a member of the church visible , and then living in a parish , and making profession of christianity may claime admission into the society of christians within those bounds , and enjoy the priviledges and ordinances which are there dispensed . ans of cammil p. . this is also pursued by the authors of jus divinum ministerii anglicani p , . whereafter the repetition of the words first mentioned , they adde that all that dwell in a parish and constantly heare the word , are not yet to be admitted to the sacraments , which excludes them from being fideles , or church members and makes them at best as the catechumeni of old , who were never esteemed members of the church . if we have been so members by our own voluntary consent , and doe not continue so to be ; then this congregation whereof we were so members was reformed according to the mind of christ ( for i speak now to them that own reformation , as to their light ) or it was not . if it were reformed , and that a man were a member of it so reformed by his own voluntary consent , i confesse it may be difficult how a man can leave such a congregation without their consent , in whose power it is to give it to him , without giving offence to the church of god. only i say , let all by-respects be layd aside , on the one hand , and the other , all regard to repute and advantage , let love have its perfect worke , and no church knowing the end of its being and constitution to be the edification of believers , will be difficult and tenacious as to the granting a dismission to any member whatever , that shall humbly desire it ; on the account of applying himselfe to some other congregation , wherein he supposes and is perswaded that he may be more effectually built up in his most holy faith. i confesse this to be a case of the greatest difficulty , that presents it selfe to my thoughts in this businesse . suppose a man to be a member of a particular church , and that church to be a true church of christ , and granted so by this person , and yet upon the account of some defect , which is in , or at least he is convinced and perswaded to be in that church , whose reformation he cannot obtaine , he cannot abide in that church to his spirituall advantage and edification : suppose the church on the other side cannot be induced to consent to his secession and relinquishment of its ordinary externall communion , and that person is hereby intangled ; what course is to be taken ? i professe for my part , i never knew this case fall out , wherein both parties were not blamable . the person seeking to depart , in making that to be an indispensable cause of departure from a church , which is farre short of it ; and the church in not condescending to the mans desire , though proceeding from infirmity , or temptation . in generall , the rule of forbearance and condescension in love , which should salve the difference , is to give place to the rule of obeying god in all things according to our light . and the determining in this case , depending on circumstances in great variety , both with reference to the church offending , and the person offended . he that can give one certaine rule in , and upon the whole , shall have much praise for his invention . however i am sure this cannot be rationally objected by them , who esteeming all parishes , as such , to be churches , doe yet allow men on such occasions to change their habitations , and consequently their church relations men may be relieved by change of dwelling , subcom . of div. p. . and when a mans leaving the ordinary externall communion , of any particular church for his own edification to joyne with another whose administrations he is perswaded in some things more , or fewer , are carryed on more according to the minde of christ , is as such proved to be schisme , i shall acknowledge it . as then the not giving a mans selfe up unto any way , and submitting to any establishment pretended , or pleaded to be of christ , which he hath not light for , and which he was not by any act of his own formerly engaged in , cannot with any colour or pretence of reason be reckoned unto him for schisme , though he may , if he persist in his refuseall , prejudice his own edification ; so no more can a mans peaceable relinquishment of the ordinary communion of one church in all its relations , to joyne with another , be so esteemed . for instance of the first case ; suppose by the law of this nation the severall par●chiall churches of the land , according to arbitrary distributions made of them , should be joyned in classicall associations , and those againe in the like arbitrary disposall into provinciall , and so onward ; ( which cannot be done without such interveniences as will exonerate conscience from the weight of pure institution : ) or suppose this not to be done by the law of the land , but by the voluntary consent of the officers of the parochiall churches , and others joyning with them ; the saints of god in this nation , who have not formerly been given up unto , or disposed of , in this order , by their own voluntary consent , nor are concerned in it any farther , then by their habitation within some of these different precincts , that by publick authority , or consent of some amongst them , are combined as above : nor do believe such ass●ciations to be the institutions of christ , whatever they prove to be in the issue ; i say they are by their dissent and refusall to subject themselves to this order , not in the least liable to the charge of schisme ; whatever they are , who neglecting the great duty of love , and forbearance , would by any means whatever impose upon them a necessity of so doing . for besides what they have to plead , as to the non-institution of any such ordinary associations , & investiture of them with power and authority in , and over the churches , they are not guilty of the disturbance of any order , wherein they were stated according to the minde of christ : nor of the neglect of any duty of love , that was incumbent on them . for the latter ; suppose a man stated in a particular church , wherewith he hath walked for a season ; he discovers that some perhaps of the principles of its constitution are not according to to the minde of christ , something is wanting or redundant , and imposed in practice on the members of it , which renders the communion of it , by reason of his doubts and scruples , or it may be cleare convictions , not so usefull to him , as he might rationally expect it would be , were all things done according to the minde of christ ; that also he hath declared his judgement as he is able , and dissatisfaction ; if no reformation doe ensue , this person i say is doubtlesse at liberty to dispose of himselfe , as to particular church communion , to his own best advantage . but now suppose this congregation whereof a man is supposed to be a member , is not reformed , will not , nor cannot reforme it selfe ; ( i desire that it may be minded with whom i have to do , viz. those , who own a necessity of reformation , as to the administration of ordinances , in respect to what hath been hitherto observed in most parochiall assemblyes . ) those i have formerly dealt withall are not be imposed on with this principle of reformation : they acknowledge none to be needfull ; but they are not concerned in our present enquiry . their charge lyes all in the behalfe of the church of england , not of particular assemblyes or parishes , which it is not possible that according to their principle , they should own for churches , or account any separation from any of them to be balme worthy , but only as it respecteth the constitutions of the church nationall in them to be observed . if any claime arise on that hand , as to parochiall assemblyes , i should take liberty to examine the foundation of the plea , and doubt not , but that i may easily frustrate their attempts . but this is not my present businesse ; i deale , as i said , with them , who own reformation ; and i now suppose of the congregation , whereof a man is supposed to be a member on any account whatever , not to be reformed . in this case i aske , whether it be schisme or no , for any number of men to reforme themselves , by reducing the practice of worship to its originall institution , though they be the minor part lying within the parochiall precinct ; or for any of them to joyne themselves with others for that end and purpose not living within those precincts . i shall boldly say , this schisme is commanded by the holy ghost , tim. . . tim. . . hos . . . is this yoke laid upon me by christ , that to goe along with the multitude where i live , that hate to be reformed , i must forsake my duty , and despise the priviledges , that he hath purchased for me with his owne precious blood ? is this an unity of christs institution , that i must for ever associate my selfe with wicked and prophane men in the worship of god , to the unspeakable detriment and disadvantage of my own soule ? i suppose nothing can be more unreasonable , then once to imagine any such thing . however , not to derive this businesse any farther , but to put it to its proper issue . when it is proved , that this is the will and appointment of jesus christ , that every believer , who liveth within such a precinct allotted by civill constitutions , wherein the people or inhabitants do , or may usually meet for the celebration of the worship of god , or which they have light for , on any account whatever doe make profession of , how prophane soever that part of them be from whom the whole is denominated , how corrupt soever in their worship , how dead soever , as to the power of godlinesse , must abide with them and joyne with them in the administration and worship , and that indispensably ; this businesse may come againe under debate . in the meane time , i suppose the people of god are not in any such subjection . i speake not this , as laying down this for a principle , that it is the duty of every man to separate from that church , wherein evill and wicked men are tollerated ( though that opinion , must have many other attendances , before it can contract the least affinity with that of the same sound , which was condmned in the donatists ) but this only i say , that where any church is over borne by a multitude of men wicked and prophane ; so that it cannot reforme it selfe , or will not according to the minde of christ , a believer is so farre at liberty , that he may desert the communion of that society , without the least guilt of schisme . but this state of things is now little pleaded for . it is usually objected about the church of corinth , that there was in it many disorders and enormous miscarriages , divisions , and breaches of love : miscarriages through drink at their meetings ; grosse sins in the incestuous person tolerated ; false doctrine broached ; the resurrection denyed ; and yet paul advises no man to separate from it , but all to performe their duty in it . but how little our present plea & defensative is concerned in this instance , supposed to ly against it , very few considerations will evince . . the church of corinth was undoubtedly a true church , lately instituted according to the minde of christ , and was not fallen from that priviledge by any miscarriage , nor had suffered any thing destructive to its being ; which wholy differences between the case proposed in respect of many particulars , and the instance produced . we confesse the abuses , and evills mentioned had crept into the church , and doe thence grant , that many abuses may doe so into any of the best of the churches of god. nor did it ever enter into the heart of any man to think , that so soon as any disorders fall out , or abuses creep into it , it is instantly the duty of any to fly out of it , like pauls mariners out of the ship , when the storme grew hazardous . it being the duty of all the members of such a church untainted with the evills and corruptions of it , upon many accounts to attempt and labour the remedie of those disorders , and rejection of these abuses to the uttermost ; which was that , which paul advised the corinthians all and some unto , in obedience whereunto they were recovered . but yet this i say , had the church of corinth continued in the condition before prescribed , that notorious , scandalous sinnes had went unpublished , unreproved , drunkennesse continued , and practised in the assemblies , men abiding by the denyall of the resurrection , so overturning the whole gospell , and the church refusing to do her duty , and exercise her authority to cast all those disorderly persons upon their obstinacy out of her communion ; it had been the duty of every saint of god in that church , to have withdrawn from it , to come out from among them , and not to have been partaker of their sinnes , unlesse they were willing to partake of their plague also ; which on such an apostacy would certainly ensue . i confesse austin in his single booke against the donatists , post collationem , cap. . affirmes , that elijah and elisha communicated with the israelites in their worship , when they were so corrupted , as in their dayes , and separated not from their sacraments ( as he calls them , ) but only withdrew sometimes for feare of persecution ; a mistake unworthy so great and wise a person as he was . the publick worship of those tribes in the dayes of those prophets was idolatrous , erected by jeroboam , confirmed by a law , by omri , and continued by ahab . that the prophets joyned with them in it , is not to be imagined . but earnestnesse of desire for the attaining of any end , sometimes leaves no roome for the examination of the medium's , offering their service to that purpose . let us now see the sum of the whole matter and what it is that we plead for our discharge as to this crime of schisme , allowing the terme to passe in its large and usuall acceptation , receding for the sake of the truths farther ventilation from the precise propriety of the word annexed to it in the scripture : the summe is , we have broken no bond of vnity , no order instituted or appointed by jesus christ , have causelessly deserted no station , that ever we were in , according to his mind , which alone can give countenance to an accusation of this nature . that on pure grounds of conscience we have withdrawn , or doe withhold our selves from partaking in some wayes , engaged into upon meer grounds of prudence we acknowledge . and thus from what hath been said , it appeares in what a faire capacity notwithstanding any principle or practice owned by us , we are to live peaceably , and to exercise all fruits of love towards those who are otherwise minded . there is not the least necessity on us , may we be permitted to serve god according to our light , for the acquitting our selves from the charge , which hath made such a noise in the world , to charge other men , with their failings , great , or small , in or about the ways and worship of god. this only is incumbent on us , that we manifest , that we have broken no bond , no obligation , or tye to communion , which lay upon us by the will & appointment of jesus christ our lord , and master : what is prudentially to be done in such a nation as this , in such a time as this , as to the worship of god , we will treate with men at farther leisure , and when we are lawfully called thereto . it may be some will yet say , ( because it hath been often said ) there is difference between reforming of churches already gathered and raised , and raising of churches out of meer materialls . the first may be allowed , but the latter tends to all manner of confusion . i have at present , not much to say to this objection , because as i conceive , it concernes not the businesse we have in hand : nor would i have mentioned it at all ; but that it s insisted on by some on every turne , whether suited for the particular cause , for which it is produced , or no. in briefe then . . i know no other reformation of any church , or any thing in a church , but the reducing of it to its primitive institution , and the order allotted to it by jesus christ . if any plead for any other reformation of churches , they are in my judgement to blame . and when any society , or combination of men , ( whatever hitherto it hath been esteemed ) is not capable of such a reduction and renovation . i suppose i shall not provoke any wise and sober person , if i professes i cannot look on such a society , as a church of christ , and thereupon advise those therein , who have a due right to the priviledges purchased for them by christ , as to gospell administrations , to take some other peaceable course to make themselves partakers of them . . were i fully to handle the things pointed to in this objection , i must mannage principles , which in this discourse i have not been occasioned to draw forth at all , or to improve . many things of great weight and importance must come under debate and consideration , before a cleare account can be given of the case stated in this objection ; as . the true nature of an instituted church under the gospell , as to the matter , forme , and all other necessary constitutive causes , is to be investigated and found out . . the nature , and forme of such a church is to be exemplifyed from the scripture , and the stories of the first churches , before sensibly infested with the poyson of that apostacy which ensued . . the extent of the apostacy under antichrist , as to the ruining of instituted churches , making them to be babylon , and their worship fornication , is duely and carefully to be examined . hic labor , hoc opus . here lyes our disorder and division ; hence is our darknesse and pollution of our garments , which is not an easy thing to free our selves of ; though we may arise , yet we shall not speedily shake our selves out of the dust . . by what way and meanes god begat anew and kept alive his elect , in their severall generations , when antichristian darknesse covered the earth ; and thick darknesse the nations , supposing an intercision of instituted ordinances , so farre as to make a nullity in them , as to what was of simple and pure institution ; what way might be used for the fixing the tabernacle of god againe with men , and the setting up of church worship according to his minde , and will. and here the famous case of the united brethren of bohemia would come under consideration ; who concluding the whole papacy to be purely antichristian , could not allow of the ordination of their ministers by any in communion with it ; and yet being perswaded of a necessity of continuing of that ordinance in a way of succession , sent some to the greek and armenian churches , who observing their wayes returned with little satisfaction ; so that at the last committing themselves , and their cause to god , they chose them elders from among themselves , and set them apart by fasting and prayer ; which was the foundation of all those churches , which for piety , zeale , and suffering for christ , have given place to none in europe . what was the way of the first reformation in this nation , and what principles the godly learned men of those daies proceeded on , how farre , what they did may be satisfactory to our consciences , at the present , as to our concurrence in them , who from thence have the truth of the gospell derived downe to us , whether ordinary officers be before or after the church , and so whether a church state is preserved in the preservation of officers , by a power forraigne to that church , whereof they are so ; or the office be preserved , and consequently the officers , inclusively in the preservation , and constitution of a church . these i say , with sundry other things of the like importance , with inferences from them , are to be considered to the bottome , before a full resolution can be given to the enquiry coucht in this objection , which , as i said , to do , is not my present businesse . this taske then is at its issue and close ; some considerations of the manifold miscarriages that have insued for want of a due and right apprehension of the thing we have now been exercised in the consideration of , shall shut it up . it is not impossible , that some may , from what hath been spoken , begin to apprehend , that they have been too hasty in judging other men . indeed none are more ready to charge highly , then those who when they have so done , are most unable to make good their charge ; si accusasse sufficiat , quis erit innocens ? what reall schismes in a morall sense have ensued among brethren , by their causelesse mutuall imputation of schisme in things of institution , is knowne . and when men are in one fault , and are charged with another , wherein they are not , it is a ready way to confirme them in that , wherein they are . there is more darknesse and difficulty in the whole matter of instituted worship , then some men are aware of : not that it was so from the beginning , whilst christianity continued in its naked simplicity : but it is come occasionally upon us by the customes , darknesse and invincible prejudices , that have taken hold on the minds of men by a secret diffusion of the poyson of that grand apostacy . it were well then , that men would not be so confident , nor easily perswaded , that they presently know how all things ought to be , because they know how they would have some things to be , which suite their temper and interest . men may easily perhaps see , or think they see , what they doe not like , and crie out schisme and separation , but if they would a little consider what ought to be in this whole matter ; according to the mind of god , and what evidences they have of the grounds and principles , whereon they condemne others , it might make them yet swift to heare , but slow to speake , and take off from the number of teachers among us ; some are readie to think , that all that joyne not with them are schismaticks ; and they are so , because they goe not with them , and other reason they have none : being unable to give any solid foundation : of what they professe ; what the cause of unity among the people of god , hath suffered from this sort of men , is not easily to be expressed . . in all differences about religion to drive them to their rise and spring , and to consider them as stated originally , will ease us of much trouble and labour . perhaps many of them will not appeare so formidable , as they are represented . he that sees a great river , is not instantly to conclude that all the water in it comes from its first rise & spring ; the addition of many brookes showers and landfloods , have perhaps swelled it to the condition wherein it is : every difference in religion is not to be thought to be as big at its rise , as it appeares to be when it hath passed through many generations , and hath received additions and aggravations from the disputings and contendings of men , on the one hand , and the other , ingaged . what a flood of abominations doth this businesse of schisme seem to be , as rolling down tous through the writings of cyprian , austin , and optatus of old : the schoolemen , decrees of popish councells with the contrivances of some , among our selves , concerned to keep up the swelled notion of it ! goe to its rise , and you will find it to be , though bad enough , yet quite another thing , then what by the pre●udices accrewing by the addition of so many generations , it is now generally represented to be . the great maxime , to the law and to the testimonie , truly improved , would quickly cure all our distempers : in the meane time , let us blesse god , that though our outward man may possibly be disposed of , according to the apprehension that others have of what we doe , or are , our consciences are concerned only in what he hath appointed . how some men may prevaile against us , before whom we must stand or fall according to their corrupt notion of schisme , we know not : the rule of our consciences , in this , as in all other things , is eternall and unchangable . whilst i have an uncontrolable faithfull witnesse , that i transgresse no limits prescribed to me in the word , that i doe not willingly break , or dissolve any vnity of the institution of jesus christ , my minde as to this thing is filled with perfect peace . blessed be god , that hath reserved the sole soveraingty of our consciences in his hand , and not in the least parcelled it out to any of the sons of men , whose tender mercies being oftentimes cruelty it selfe , they would perhaps destroy the soule also , when they doe so to the body , seeing they stay there , as our saviour witnesseth , because they can proceed no farther ; here then i professe to rest ; in this doth my conscience acquiesce : whilst i have any comfortable perswasion , on grounds infallible , that i hold the head , and that i am by faith a member of the mysticall body of christ , whilst i make profession of all the necessary saving truths of the gospell , whilst i disturbe not the peace of that particular church , whereof by my own consent i am a member , nor doe raise up , nor continue in any causeles differences with them , or any of them , with whom i walke in the fellowship and order of the gospell , whilst i labour to exercise faith towards the lord jesus christ , and love towards all the saints , i doe keep the unity , which is of the appointment of christ ; and let men say , from principles utterly forraigne to the gospell , what they please , or can , to the contrary , i am no schismatick . . perhaps the discoverie , which hath been made , how little we are many of us concerned in that , which having mutually charged it on one another , hath been the greatest ball of strife , and most effectu-all engine of difference , and distance between us , may be a meanes to reconcile in love them that truely feare god , though engaged in severall wayes as to some particulars . i confesse i have not any great hope of much successe on this account ; for let principles and ways be made as evident , as if he that wrote them carryed the sunne in his hand ; yet whilst men are forestalled by prejudices , and have their affections , and spirits engaged suitably thereunto , no great alteration in their minde and wayes , on the clearest conviction whatever , is to be expected . all our hearts are in the hand of god ; and our expectations of what he hath promised , are to be proportioned to what he can effect , not to what of outward meanes , we see to be used . . to conclude ; what vaine janglings men are endlesly engaged in ; who will lay their own false hypotheses , and preconceptions , as a ground of farther procedure , is also in part evident , by what hath been delivered . hence ( for instance ) is that doubty dispute in the world ; whether a schismatick doth belong to the church , or noe ? which for the most part is determined in the negative ; when it is impossible a man should be so , but by vertue of his being a church member . a church is that alienum solum , wherein that evill dwelleth . the most of the enquiries that are made , and disputed on , whether this or that sort of men belongs to the church or no ? are of the same value and import . he belongs to the church catholick , who is united to christ by the spirit , and none other : and he belongs to the church generall visible , who makes profession of the faith of the gospell , and destroyes it not by any thing of a just inconsistency with the beliefe of it : and he belongs to a particular church , who having been in a due order joyned thereunto , hath neither voluntarily deserted it , nor been judicially ejected out of it . thus one may be a member of the church catholick , who is no member of the generall visible church , nor of a particular church , as an elect infant , sanctifyed from the womb , dying before baptisme ; and one may be a member of the church generall visible , who is no member of the church catholick , nor of a particular church , as a man making profession of the true faith , yet not united to christ by the spirit , nor joyned to any particular visible church ; or he may be also of the catholick church , and not of a particular ; as also of a particular church ; and not of the catholick . and a man may , every true believer walking orderly , ordinarily is a member of the church of christ in every sence insisted on : of the catholick church , by a union with christ the head ; of the visible generall church , by his profession of the faith , and of a particular congregation , by his voluntary assotiating himselfe therewith , according to the will and appointment of our lord jesus christ . finis . reader , in the authors absence many errors and mistakes obscuring or perverting the sence of the places where they are , have escaped the presse ; which thou art desired to correct according as here directed . pag. . l. . r. and , p. . l. . man. p. . l. . clamorous p. . l. . vobis , p. . l. . lutherans ; sacramentarian , p. . l. establish it , p. . l. . conducingnesse , p. . l. . the present , p. . l. . yea i , p. . l. . his word p. . l. . scissure , p. . l. . extended , is of , p. . l. . unity of the , p. . l. . dele among , l. . metropolitans p. . l. . dele if , p. . l. . instructed by authority from their , p. . l. . & is not , p. . l. . that shall be pleased to consider , p. . l. . other promises , p. . l. . in the civil state to , p. . l. . our fore-fathers , p. . l. . dele of , l. . scriptures , p. . l. . nor are they not at all , l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. . l. . dele sence v. . saith the apostle i fill up that , l. . repartees l. . church ; there is no promise made to the church , p. . l. . sence v. . saith the apostle i fill up that , p. , l. . sion , p. . l. . that it hath an , p. . l. . dispute men , p. . l. . is in — ▪ p. . l. . moats p. . l. . juvenalis . p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. . l. . hath been , p. . l. . summed up , p. . l. . men p. . l. . ad : judaeos , p. . l. ult . scripture , p. . l. . catholick church , p. . l. . their writing , l. . a sweet , p. . l. . have not only , p. . l. . begun , p. . l. . sport , l. . institutions , l. . language , p. . l. . gentlemen , p. . l. . do that , p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. . l. . another , p. . l. . to its , p. . l. . athenaeus . l. . thrasilaus , p. . l. . patriarchs , or metropolitans , l. . conscience , p. . l. , . are there p. . l. . scriptures , p. . l. , . the gifts of his spirit . p. . l. . due to elders , p. . l. . those many churches p. . l. . it seemes , . l. . dele his , p. . l. . is the union enquired after , p. . l. . their sence , l. . dele the , p. . l. . a title , p. . l. . your severall , p. . l. . if i have , p. . l. . the unity consists , l. . visible church , p. . l. . nor conc : p. . l. . any man may , p. . l. . dele as , p. . l. . dio cassius l. . there be a , p. . l. . one civile , p. . l. . commit , p. . l. . drive , l. . or on any , l. . their administrations . notes, typically marginal, from the original text notes for div a -e §. . § . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chronic. antioch . joh. male : p. . a. ms. bib. bod. §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . ille coetus christianorum qui solus in orbe clare● regeneratis est ecclesia ; solus coetus christianorum papae subditorum claret regeneratis ; ergo . prob . apud illas solos sunt qui miracula faciunt . ergo . val mag. deut. . , . mat. . , . exod. . . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. ▪ §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. ● . §. . §. . §. . §. ▪ §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . § . §. . §. . §. . §. . §. . * si quis aut privatus , aut populus eorum decret●● non stetit , sacrificiis interdicunt . haec paena apud eos est gravissima ; quibus ita est interdictum , ii numero impiorum , & sceleratorum habentur , ab iis omnes decedunt , aditum eorum sermonemque defugiunt , ne quid ex contagione incommodi accipiant ; neque iis petentibus jus redditur , neque honos ullus communicatur : his autem omnibus dr●dibus praeest unus ; qui summam inter eos habet authoritatem : hoc mortus , si quis ex reliquis excellit dignitate , succedit : at si sunt plures , suffragio druidum adlegitur : nonnunquam etiam de principatu armis contendunt . caes . lib. . de bell. gal. §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. ▪ §. ▪ §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. . §. §. . §. . §. . rusticus ad academicos in exercitationibus expostulatoriis, apologeticis quatuor the rustick's alarm to the rabbies, or, the country correcting the university and clergy, and ... contesting for the truth ... : in four apologeticall and expostulatory exercitations : wherein is contained, as well a general account to all enquirers, as a general answer to all opposers of the most truly catholike and most truly christ-like chistians [sic] called quakers, and of the true divinity of their doctrine : by way of entire entercourse held in special with four of the clergies chieftanes, viz, john owen ... tho. danson ... john tombes ... rich. baxter ... by samuel fisher ... fisher, samuel, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) rusticus ad academicos in exercitationibus expostulatoriis, apologeticis quatuor the rustick's alarm to the rabbies, or, the country correcting the university and clergy, and ... contesting for the truth ... : in four apologeticall and expostulatory exercitations : wherein is contained, as well a general account to all enquirers, as a general answer to all opposers of the most truly catholike and most truly christ-like chistians [sic] called quakers, and of the true divinity of their doctrine : by way of entire entercourse held in special with four of the clergies chieftanes, viz, john owen ... tho. danson ... john tombes ... rich. baxter ... by samuel fisher ... fisher, samuel, - . owen, john, - . danson, thomas, d. . tombes, john, ?- . baxter, richard, - . [ ], , , , [i.e. ], , p. printed for robert wilson ..., london : . "an additional appendix to the book entituled rusticus ad academicos ..." ( p., th count) has special t.p. and was also issued separately; "christ's light springing" ( p. at end) has english and latin in columns, and was also issued separately. part , page has print missing in the filmed copy. pages - photographed from newberry library copy and inserted at the end. reproduction of original in yale university library. marginal notes. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -- apologetic works. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion rvsticvs ad academicos in exercitationibus expostulatoriis , apologeticis quatuor . the rustick's alarm to the rabbies : or , the country correcting the vniversity , and clergy , and ( not without good cause ) contesting for the truth , against the nursing-mothers , and their children . in four apologeticall , and expostulatory exercitations . wherein is contained , as well a general account to all enquirers , as a general answer to all opposers of the most truly catholike , and most truly christ-like christians , called qvakers , and of the true divinity of their doctrine . by way of entire entercourse held in special with four of the clergies chieftanes , viz. john owen d d. late dean of christ's church coll. oxon. tho. danson m.a. once fellow of magd. coll. oxon : since one of the seers for the town of sandwich in kent . iohn tombes b.d. once of bewdly , since of lemster . rich. baxter , minister at kederminster . another eminent master in this english-israel : which four fore-men hold forth the sense and senseless faith of the whole fry , and write out the sum of what is , or is to be said by the whole fraternity of fiery fighters against the true light of christ , and its true children . alias , an universal vindication , or general . iustification of the sincere practices , and sound principles of that faithfull people , in such points as the priests oppose them in ( hinted in the epistle , and handled in the book ensuing ) against the collegian calumnies , and clerical cavils of all , who causelesly quarrel with them . by samuel fisher , who sometimes went astray , as a lost sheep among the many shepheards , but is now returned to the great shepheard , and overseer of the soul. i kings . . and elijah mocked them , and said , cry aloud , for he is a god , &c. numb . . , . vex the midianites , and smite them , for they vex you with their wiles , &c. isa. . , . against whom do you sport your selves ? against whom do you make a wide mouth ? &c. ethnici , non credendo , credunt , christiani , credendo , non credunt . error minimus in principio fit major in medio , maximus in fine . london , printed for robert wilson in martins , near aldersgate , to the reader . to premise nothing at all to such a bulk , as seems to promise by its great quantity to have something of weight , worth , or good quality in it , were to erect a spatious city with no gate into it , an extream on the other hand ) well-nigh as absurd , as that of his , who , building the little city mindus , is said to have made it's gates bigger then the city . to praefix a prolix epistle to a large book may prove as cumbersome to a conscientious , as 't is ridiculous to a rationall reader to make many long proaemiums to a short one . as therefore i shall forbear lashing out into any long or loud proclamations of what profit may accrue to an unprejudic'd peruser of the following fabrick ( vino vendibili non opus est haederâ ) so shall i ( yet not for custom , but convenience ) not altogether omit , in way of initiation , or introduction , to premise first , some words more generally to all sorts of readers . dly , more particularly some to all plain country people . dly , . or . words to all proud-spirited priests , and scholastick rabbies . thly , some few to the presen● powers of these poor priest-ridden brittish nations . if● then , as for the book it self in the . parts thereof , which this relates to , know all people that herein ye have the tall academicall sons of anak , to whom the seed of jacob seem but as grashoppers , uncapable to grapple with their greatnesse , taken down , or that great goliah's head cut off with his own sword , by the power of god in the heart and hand of a despised country stripling , who coming from following the ewes great with young , and perceiving him in pride to disdain , and defy gods armies , in the name of the living god went forth to meet him in answer to his arrogant challenge & with a stone & sling in his hand , brought down the uncircumcised philistine to the ground . for herein , by way of plain reply to sundry books of those four men aforesaid , viz. i. i. o's . two english treatises , which treat ( pretendedly ) for , but ( in very deed ) against the scriptures , as to that very authority , and integrity of their hebrew and greek texts , he pretends to plead for ; together with his third tractacle of latine theses pro scripturis , contra fanaticos ; in which not without a legend of as loud lyes of the quakers , as lewd laughings , at the lords spirit and light within , in opposition unto both he as vainly adventures to evince it , that the scripture ( alias the outward letter ) is the true●t light , the only most firm foundation and perfect rule of all saving belief , and holy life , that it is in esse both reali and cognoscibili , yea properly , as to name and thing , no lesse than the very living word of the living god. ii. t. d's . two trifting tractacles , term'd . the quakers folly manifested , &c. . the quakers wisdom not from above , &c. occasioned originally by . or . publick disputes at sandwich , held with him and his adherents , by three of them , viz. r. h. g. w. s. f. iii. i. t 's nine sermons . tru●t into one treatise ( untruly ) term'd , true old light exalted , &c. and not only back't , but thrust out also by r. baxter , in his blind zeal against that same unblinded people . to which said reply is annexed an appendicular postscript , abridging into a closer compasse many of those absurdities , self-contradictions , confusions , riddles and rounds the rabbies run into unawares , in their unwary wrestlings against the quakers . and a positive true testimony , according to the externall letter , to the internal and eternal light , both in latine , wherein it was first written , and also in english , whereunto it is ( for further service ) translated . herein i say is the dimn●s of the divines , and meer humanity of the doctrines of the academicall doctors discovered : also the q●a . with the innocency of their cause cleared against the insolency of the choicest champions that contemn them , and the divinity of their doctrines vindicated from their clamours , in the points hereunder specified , viz. anti-papism ; liberty of conscience ; having the faith of god without respect to the persons of men ; iustification by the righteousness of christ alone ; the scripture , and what it is ? as to name and thing ; the word of god , and what ? as to name and thing ; the light of christ in the conscience , as to its universality , and sufficiency , and bow it , and not the external text , or letter , is the only firm foundation of the churches faith , the only true , touch-stone of all doctrines , the only right rule of all saving beliefe and holy life ; the infallible spirits infallible guidance of all that follow him , as their guide at this very day ; the generall grace and love of god in christ to the whole world , & every individual in it , and how it is great , universall , true and unfained , notwithstanding ( through each perishings-man , own fault ) very few in it are saved ; election and reprobation , how it is of two seeds only , absolutely , and of persons , only conditionally , as born of , and growing up ( respectively ) into the image of those severall seeds ; perfection , as to freedom from sinning in this life ; and such other , for which we are as unjustly , as uncessantly assaulted . about which points , it 's hard to say whether the quakers opponents do more oppose them , or abuse them ( by misreporting them , as holding far otherwise then , they do , in those and other of their tenets ) to the world. for when we declare against persecution , and cruell forcing of all men to uniformity in meer outward formes of religion ( by which men , for fear , conforming to do , and to say they believe what they believe not to be truth , are more made hatefull hypocrites , then faithfull christians ) and for liberty of conscience , as that without which now no government , in either church or state , can ever stand long unshaken ( those powers being ever more feared ( if not abhorred ) then either lov'd , obey'd , or honour'd by the tenderest of their own people who touch , and under penalties impose upon them , in that part ( i.e. the conscience ) which is 〈◊〉 tender , and in which being trod upon all people , when they can help themselves , will turn again , but those iu●t ones , whose way it is , when they are kill'd , to make no resistance , jam. . . then they tell people we are against all good government , and authority , settled ministry and good . orders in the church , and such like . whereas and all good government in states to suppresse unrighteousness we own , and good orders in the church too , denying that only , which they call order , who , meerly under that name and notion of decency and order , have fill'd the nations ( call'd christian ) with a numberless multitude of ceremonies and customes , which are vain , and create nothing but confusion : also they tell people we do but barely insinuate that of non-persecution to be our principle , that we may be let alone till we grow numerous , and get outward power into our own hands , that then we may rise , and cut throats , and by force and cruelty subject all people to our wayes . t. d. ( deducing it , as is seen in the book ensuing thus from a certain quakers drawing of his sword , who had no sword at all about him ) the truth is ( quoth he ) the qua. now declare their intentions to propagate their perswasions by the sword. whereas we live in that light which leads to that love , which abhores all cruelty , and 't is the dark places of the earth , in which themselves dwell , that are full of the habitations of cruelty : and ( could we once be by others as candidly consirved and credited , as t is by us conscientiously and clearely declared ) so far are we from that pernitious principle of persecuting ( for conscience sake , though blinded ) any men called christians in any nations , that ( were it as 〈◊〉 in our hands to effect , as it is in our very hearts to wish the contrary ) nor jew , nor turk , nor pagan , much lesse christian ( so c●●●d ) whether papist , prela●icall , presbyterian , independent , baptist or any other ( behaving themselves , as peaceably & subjectively , as we do , to all civil laws in civil things ) should ever be in the least mole●ted ( more then by words of love , whether smooth or sharp , to win them to the truth , th●● their souls may be saved ) in any meerly spirituall , or religious matter , but in all ecclesiasticalls ( so far as 〈◊〉 consistent with , and not destructive to any other mens ) have in their consciences ( where christ alone is king ) truly , and fully , as much liberty as our selves ; even all people to walk every one in the name of his god , as we in the name , and light of the lord our god , from henceforth , even for ever . and because we say some truths , and teach some doctrines , which ( to their misunderstanding minds only , wherein they wrest everything the wrong , and even the worst way they can , and as they sound it out in words of their own , which are none of ours ) seem only to savour of popery , viz. because we assert the good works of christ in his saints to be necessary to their justification , who cannot be justified by any , of their own ; they not only charge us as joyning with jesuits , and papists , but oft-times also ( as far as they dare in such a thing as they have no proof of ) they down rightly pronounce us to be such . whereas how neere of kin they are in their own , and how none are more contrary then our tenets to the pope , and how well t. d. proves the author of this epistle in probability to be a jesuit ( as he falsly affirms ) is to be seen in sundry pages together of the following work viz. from p. . of the exer. to the end . and because we make mention of christ in us , and the righteousness of the law , as necessary , in order to salvation , to be perform'd and fulfill'd in our own persons ( as paul does rom. . . ) though we mean no other righteousness then the same that is in christ , and is wrought in us by no other power , then that of christ , and that same christ too , of whom the scripture speaks , that to him give all the prophets witness , act. . that in his name , and through faith in his name alone , who ere believeth shall receive remission of sins ; then which christ , and his name , there is no other under heaven given among men , whereby they must besaved ; they 〈◊〉 us both to god & men , as denyers of christ and of his righteousness , & of justification by christ , alone : witness one ackworth of rochester , who was once heard , by the writer hereof , deprecating & declaring against the qua. in these words to god himself , in his publike prayer viz. above all things lord ( quoth he ) deliver this poor city from the qua. they are a peole lord , that deny god , deny c●rift , deny the righteousness of christ , deny justification by christ alone . whereas , as it was at that time by this author prefered ( though not permitted ) to be presently and publikely proved to his face , on behalf of that people , whom he told lyes on to the lord himself , that they own god , own christ , own christs righteousness , and own justification by christ alone : so against all the priests , who in their several parishes misrepresent us , as going about to establish our own righteousness only , & not christs to our justification ( among whom t.d. is in that point the most gross false accuser of us ) as it was ( clearly enough , to men not minded to be blind ) by word of mouth at the disputes at sandwich , and hath been since by george whiteheads printed replyes ' to t. d ' s. printed misrelations of us in that matter ; so is it abundantly proved more at larg in the first exercitation from p. . to the end thereof , that ther 's no people do more fully , or so truly disclaim their own , as dung and filthy rags , and stablish christs righteousnesse alone ( which , as wrought by christ in his saints , t. d. makes no better then dung , loss and filthy rags ) to both the justification , sanctification and salvation of sinful men , from all their sins , then the quakers do , who are by the parish peoples blind leaders most abominably belye● to them , as denyers of it . and because we do not with the misty ministers ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of the meer letter ( which the apostles were not ministers of , but of the mystery , of the new testament or the spirit , cor. . ) own the bare external text of scripture ( which themselves confesse to be corrupted , vitiated , altered and adulterated in all translations ) to be ( at lea●t in their heb. and greek transcripts of it ) entire in every tittle , letter , vowel , syllable and jota , & the self same without any losse , as it was at the first giving out ; but say it hath suffer'd much losse of more then vowells , single letters , and single lines also ; yea even of whole epistles and prophecies of inspired men , the copies of which are not by the clergy canoniz'd , nor by the bible-sellers bound up in the bulk , and compasse of their modern bibles ; and specially because we own not the said alterable and much altered outward text and letter , or scripture , but the holy truth and inward light and spirit , which the scripture it self testifyes to , which at times that text and letter came from , to be , as to name and thing , and that properly , the word of god , which is living , the only firm , infallible foundation of all saving faith , and invariable right rule of holy life , the most sure , sound balis , stable standard , true touchstone , for the due tryal , determination and discerning of all true doctrines of christ , from mens tradition , and cunningly devised fables ; therefore they cry out against us , as siders with jews , papists , athiests , and all scripture haters , as decrying the due authority of the scri●tures , as such , by whom satan assaults the sacred truth of the word of god , in its authority , purity , integrity and perfection ; and as opposers of the scripture , and the word of god , as to both name and thing ; witnesse j. o's . epi●t dedicatory of his doings again●t the quakers , to all young divinity students , p. . . and elsewhere , as is seen hereafter . whereas how ( though christ , and his living word in the heart , which the scri●ture exalts also , is exalted onely on the throne ) yet the scriptures are owned by us in their due place , and how ( though christs light and spirit alone in the conscience is , according to the scripture , asserted to be the only most perfect rule , foundation , &c. and not the ●etter ( as they darkly divine ) yet the letter is acknowledged by us , full as much as it is by it self , to have been written by men moved of gods spirit , and to be useful , profitable , servicable , &c. to be read and heeded , and how all-j . o's . lying calumnies against the quakers , as concerning their carriage to the scriptures , and the word of god , and the foundation and rule , &c. are clearly wiped away and cashiered ( as well as t. d's foul & false aspersions of them in his narratives , as to matters of fact , are in the st . part of my st . exer from p. . to p. . ) is to be read at large throwout the d. and d. exercitations , which consist well nigh wholly in vindication of the truth , against their cloudy conceits about the scriptures . and moreover because we ( as the spirit also in the scripture bids us , jam. . . &c. ) have not the faith of god with respect of persons , as they are high in this world in the church where christ is the one master , and all the rest are brethren ; therefore they misrender us , as proud , obstinate , uncivil , churlish , discourteous , disrespecting , contemning all mens persons . whereas we truly honour all men in the lord , and what we do in denying those vain complemental customs of the nations , as vailing the bonnet , or putting off the hat , which is part of the outward habit , and bowing & cringing to the ground , when we come before men , and in our keeping to that plain , yet not true , antient and proper english language of thee and thou ( which is used to god himself ) to each single person , great or small , when we haue to do with them ( who have no law of man neither whereupon to imprison and punish any for doing herein as we do ) we do it ( god is witness , and will once iudg between us and them ) not in a spirit of pride , arrogance , disrespect , disdain , or contempt towards any man , but in conscience to the lord , that we may stand clear before him , who forbids us to bow to the likene●●e of any thing in heaven , earth , or under the earth ; and in humility onely , and that fear of the lord , whereby we are bound to depart from all conformity to all such fond foolish fashioning of our selves according to our former lusts in our ignorance , and to this world , which we are chosen out of : a more clear discovery of the unsuitablenesse of which ceremonious services of men to the saints of god , is made ( as in the scripture it self ) so in the st . of the ensuing exercitations , from page . to page . . and because christs headship , kingship and supremacy alone we ( together with the true church , which is in god the father , and in christ iesus the light ) can own in the court of conscience , and in matters purely spiritual , and of meer religious and soul concernment , and not any meer mans ( much lesse the popes or any priests in such sacred secrets ) therefore are we mistaken , and misranked among such as are utter enemies to the present kings supremacy in these dominions . whereas we do , according to what the spirit requires of us , in all civil causes and cases between man and man , submit our selves to every ordinance of man himself ( i say in such cases ) even for the lords sake , whether unto the king , as supream , or to such as are sent of him to be a terrour to evil doers , and a praise to them that do well . and if those , who have the sword in hand , shall turn it against us for well doing , and so act against the good will of god , or impose , by gods permission , upon us contrary to our conscience , even there , where we cannot obey actively , we are willing to bear patiently , without violent resistance , what god will leave us to suffer from the hands of such , as should protect us , not reviling , nor threatning , nor cursing , but committing our case in quietness to him that judgeth righteously , and our souls to him in well doing : and that passive deportment must be and is judged by all to be aequivolent to that active obedience , which others yeild , for fear , to what lawes soever are made among men . and because we are no strikers , or fighters , as some men ( called christs minister's , alias servants ) are , though no such should be , tim. . . tit. . with carnal weapons , the weapons of our war-fare , being not carnall , but spirituall , nor such as theirs , among whom are found warrs and fightings , which come from the lusts that war in their members , iam. . . and cannot with good conscience to god ( as to military matters ) appear in arms again●t any ; therefore are we prejudged , as not submitting to , nor owning magistracy , as we say we do . whereas we do truly own , and are subject thereunto : witnesse the tenour of a paper given out from among us , under many hands , some while since in that particular , a true copy whereof is here printed in the margent . * and because we cannot swear at all , but forbear it in obedience to christ's and his apostles words , who ( intimating math. . a permission under the law to swear ( so be men did not forswear , but perform to the lord their ( then lawful ) oaths , for to swear by any but god , or to swear by god in ordinary communications was as unlawful then as now ) * sayes unto us , swear not at all ( i.e. in such cases wherein men might swear in old time , who then might not in common communication ) and above all things swear not , no not by any oath , but let your communication , i. e the whole of it ( before rulers as well as others ) be yea , yea , nay , nay , least ye fall into condemnation , for whatsoever is more than that commeth of evil , mat. . , , , . iam. . . therefore are we , in some places by well-nigh scores at once put in prison , as persons suspitious of treachery and unfaithfulness to the present powers . whereas , howbeit we decline all oaths for the reasons aforesaid ; yet , as it hath been own'd by the king himself as satisfactory to him , as if we did swear , if we can say we are , or promise to be innocent , as towards him ; so we both do , and can declare our present , and promise future integrity to him , and the present government ( reserving our consciences to the lord alone in spiritualls ) in all cases of civil concernment ; and as our promise binds us , more than their oaths do them , who●make as little conscience to keep the oaths they take , as they do to take whatever is imposed , and for fear , swear themselves to and fro into the favour of every form of government , as it stands its time upon the stage : so our practice will preach out our performance of what we promi●e , and that performance prove our words , once passed , to be of as much worth and weight to us before the lord , as their swearings by his name are , who are found utterly out of his nature . and because we talk of an universal redemption by christ's coming intentionally to save all men , though ( through their own default ) all are not , but few only actually saved ; they pittyfu●●y propound us as denying gods eternall , unchangeable decree , and his praedestination , election , reprobation , and such like . whereas how the universality of his grace appearing , and bringing salvation truly and intentionally to all , but that most put it from themselves , as the iews did , act. . is no way inconsistent with , but rather stablishing gods everlasting , immutable councell concerning men , as to salvation and condemnation , it 's most clearly demonstrated in the fourth exercitation from p. . to p. . and because we call all men to look to the light within their own consciences , and to take heed to that , as ever they intend to enter into life , assuring them , that by the leadings of that light , if they will , they may come to god , and work out their salvation , and escape the condemnation that is to come : they make people believe , as if we held that all men in the fall had of themselves a free will , and a power of their own ( without god ) to save themselves , and without any speciall , spirituall or supernaturall grace or gift of god , even by their own naturall light , which flowes from the principles of meer nature , to help , deliver , and redeem themselves , and as if we did destroy all that free grace , great goodness , and rich mercy of god , of whose mercy and grace only it is , and not of themselves , that they can be saved . whereas we ascribe all the glory of our own , and every mans salvation to god alone and his meer mercy and free , grace , which is , and alone is sufficient thereunto , and not to any man , nor any thing at all in man , that is of man , and not rather the free gift of god to him , saying that 't is not in man , without the gift and grace of god , either to guide , or to bring himselfe to salvation , nor in him that wills , nor in him that runs , but in god only , that shewes the mercy : and that light of his in every mans conscience , even in the heathens , which these men , in the cloudiness of their own consciences , which come not to the light that 's in themselves , call naturall , we say is that speciall gift of gods own grace , every degree of which is sufficient to help , heal and save him , that takes good heed to it , and to lead him forth that follows it ( as it increases on him that does so ) to the light of life : yea 't is a measure of that spirit of his , a manifestation of which is given to every man to profit withall ; of that spirit that strives with all men ( but that most resist it in their stiff necks , and uncircumcised hearts ) that convinces the whole world of sin , righteousness and judgment , though all are not thereupon converted by it , same measure ( at least one talent ) of which is given to the most unprofitable servant , till , ●for not trading therewith , it be taken from him ; 't is somthing of that goodness of god , which ( though men will not know it , and few are led by or follow it , while it drawes them , yet does lead them , and though they refuse to return , and so fare the worse for it , does its own part , so far as to draw them to repentance : yea 't is , though in men , yet of god , and no less then his own law in their own hearts , of which law the letter sayes ( though men , till spiritualized by it , are carnall , and sold under sin , yet ) is spiritual , holy , just and good , whereby every man is a law to himself before god , who wit judge him , and either accuse , or excuse , acquit , absolve , clear , justify , or condemn him , in the day when he judges the secrets of men by christ out of the book of their own consciences ( once to be opened , in which thereby both jus and factum , right and fact is manife●t ) according to the gospel , that 's preached in it , and by it in every creature under heaven , as well as to somely mans ministry , & to all by some outward ministry or other also , and is not any meer naturall faculty ( as our naturalists call it ) that is as naturall to men , as his mind it self is ( as j.o. mindlessely asserts it to be , ) for then it must be de es●e homini , so essentiall to a man , that he neither is , nor can be truly call'd a man without it ; whereas ( though man in the fall is in indeed so short of the man made at first after gods image , or of man restored back again thereunto , that he is ( comparatively to such ● one ) but as the ●east of the field , that perisheth , yet ) in the fall he hath all that is essential to him , as a man , and flowing ex principirs naturae ; but ( and this may be an addition to the other arguments in the book , if it be not touch't upon therein already ) gods law or light in the consciences of all men , which we call them to , though given of god in some ( not the same ) measure at first to all , so that universally every individual or hath , or hath had somthing of it , yet , through mans not using it well , may ( he yet remaining essentially a man be totally taken from him ) as the talent from the s●othfull ) and darkness come upon him , and be left to walk in utter darkness , and to stumble in that dismall night , of which its said then , and of that time , he that walketh in it , knows not whether he goes ; and to stumble , not only because he hates the light ( as he did before , while yet he had it ) but because now he hath it 〈◊〉 , and because now there is no light left in him : of which light and of its universality and sufficiency to save such as seek god in it , and how it 's a supernatural , spirituall gift , and grace of god to all men , where it is , and not the naturall faculty of mans understanding only ( as our opponents pittiful●y pra●●e to prove it is ) is most plain●y proved in the th exe●citation from p. to p. . and made more apparent in the appendix also . and when we assert the ministry of christ to be an infallible ministry , and the spirit of god , by which his ministers are ever guided in the work of his ministry ( for they are out of his ministry or service , and in the devils at that time , who ever are at any time guided by any other ) is an infallible spirit ( for god hath no fallible spirit that we know of ) and that all the directions , leadings and guidances of that spirit are infallible ( which spirit hath no fallible guidance ( as j. o. little lesse then seems to intimate he has ) that we know of ) and consequently that all , who are led by that light or spirit are ( so far ) infallibly led , and that all , and only they are the sons of god , that are led by that spirit of god , and that god hath children at this day in the world , and so consequently that at this day , his ministers and children , who are all ●aught of god , are infallibly taught as they attend , to that anointing , that 's given to be their teacher , that leads into all truth , which spirit of christ also whoever hath not ( as his teacher ) is none of christ's : then they bely us as saying of our selves that we , as of our selves , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as j.o. flouts ) are infallible . whereas we say no such thing at all of our selves , nor of any men , but that all men , as in themselves , and in the fall , are no more then fallible : but because men in the fall are fallible , liable of themselves to erre still ( as they are erred already ) to their own ruine ; therefore god in his love hath sent his son a light into the nations , so to be his salvation to the ends of the earth , to lighten them that sit in darkness , and to guide their feet in the way of peace , out of the crooked paths they are in , in which who walks can never know peace , and that the light and spirit of him , who is the light of the world , the lord , that spirit , which is truth it self , and no lye , is lent ( as the letter speaks of it ) to every man , & even that true light that enlightneth every man that comes into the world , given to lead him back infallibly unto god , from whom it comes , who can be known out of that , no more then the sun can be seen by any other light , then what shines from it self , in which light , wherein he looks after the lost , whoever look after him are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shall find that salvation of which he says , look ye unto me and be ye saved all ye ends of the earth : of the infallibility of which light and spirit , and of its guidance of all christ's ministers , and children , and of all men also , so far only , and no further , then as they are led by it ( as of old , so at this day ) there is much said in answer to those ignes fatuos , that fain the contrary , in the exercitation from p. . to p. . and because we call on men ( as the scripture does ) to perfect holiness in gods fear , and to cleanse themselves from all uncleannesse of flesh and spirit ( then which there is no more ) as a thing attainable by christs grace and power only improved ; as a thing not only possible to be done here , as god requires ( who calls not for impossibilities from his people on pain of eternall punishment , if they perform it not ) but also needfull and necessary to be done here , if they mean to do it at all , sith ( as themselves say with vs against the pope ) there 's no purgatory in the world to come ; they commonly accuse vs of saying , in a self-vaunting , proud , disdainfull , vain-glorious boasting way over all other men , of our selves , that we are perfect , and ( as j. o. impudently intimates ) that we impudently glory in it , that we are free from not only hypocrisyes , fraud , wickedness , lyes ( which it seems he can't glory yet that by the grace of god , he is yet free from ) but even from all other , even the very least evils , and so would have us have punitiones , incarrationes , punishments , prisons , &c. for so saying . whereas we use not to bear testimony to our selves , but to the truth of carist , and though by the grace of god only we are what we are . and his grace ( to whom alone therefore we give the glory , and not to our selves , who have nothing but what we have received , and glory not ( as some do in sin and shame ) nor boast ( as they do in evill doing ) of anything that 's good , as if we had not received it ) is not in vain , so , but that our walking is such that they can't accuse some of us justly of the least evills , yet we testify the truth rather as a doctrine to all , teaching not what our selves are ( what ere we are ) so much as what both we and all men should be , and also may be by the grace of god , who is not wanting to us , if we be not wanting to our selves ; and must be also , ( viz. ) deniers of all ungodliness and worldly lusts , and godly , righteous , & sober livers in this present world ) or else it had been better men had never been born , seeing for them that loose their day for it here , it 's too late to begin that life in the world to come , where there is no purgatory , nor place for repentance , though it shall be then sought carefully with teares , pro. . math. . luke . in this doctrine , as in many more , if they do not maliciously mis-represent us , yet at best they most miserably mis-understand us , not well heeding these things that hereunder follow . st . that the qua. themselves hold not out , as attainable such a perfection of holynesse , grace or glory ( as to degree ) here , as admits of no addition of a greater degree of it hereafter , for of the increase of christs image , glory and kingdom there is no end ; but such a perfection only , as is without unholiness , or committing any sin , or transgression , as whereby there is a perfect defacing and destroying in them , the works , & the old contracted , ugly image of the devil ; anger , hatred , envy , wrath , blood , cruelty , uncleanness , drunkenness , and all such like lustings to evil ; which whoever arē not purged from before , can never enter into the kingdom of god , and christ , which is that incorruption , that corruption cannot inherit : full deliverance from the doing of which evills , is a true perfection of holiness ( according to the measure of it ) though not so great a measure of it , but that hereafter there may be more ; as adam in innocency had no sin , yet not so much of god , good and glory , but that it might possibly be augmented : the elect peter writes to received the end of their faith , the salvation of the soul , which is from sin , or nothing , by him , who was manifested a light into the world , to this end , even here , to destroy the works of the devil . dly . that we hold not out a condition of full freedom from temptation , which if any be without , he is wise enough to keep it to himself , and not to prattle of it to the priest , who ( for all his preaching against it ) can't with patience hear of turning yet from all transgression ( and lest any should think of me , as more then i yet am , i am not yet that man ( who ere he is ) that 's free from temptation . ) but in our several measures , what we witness in our selves , by the power of god , and gospel of his light and grace , viz. a liberty ( not to sin , which is that some long for , but ) from sin , and a freedom from following any lust , and an ability ( such as we found not while we were where priests & their people are ) to walk not after the flesh , but after the spirit , and to be saved from sinning , though not from sins objecting it self to us , and from transgression , though not from temptation : so it is a true state of perfection , and a state of true perfection , or else christ himself , who was often tempted , matth. . yet never sinned , was not perfect . dly . that we hold not ( as there are some that sillily suppose of us , saying the qua. say they are so perfect they cannot sin ) an impossibility of those mens sinning , who , while they sin not , are saints [ for the denominations of sinners , and saints do tollere se invicem , so as he who is a sinner , while such , while sinning , is no saint , as t. d. dotes , and he who is a saint , or holy one , clean from sinning is no sinner ( specially not as david was , while in his guilt , and filth of murder and adultery , as t. d. dreams also ) for no sinner is a saint while sinning , nor is any saint a sinner , while a saint , or holy one ] but a possibility only not to sin , as men take heed to themselves by the word , and light : non posse peccare is one thing , and posse non peccare is another , and the divines can see it so sometimes , when they please , though they will not own their own distinctions when the qua. make them : they say men must needs sin while in this world , ( measuring others by themselves , who are yet sold under sin , and so under a necessity of committing it , and falling under the law of it ) and because we own them not in their extream , which of the two is farthe●t off from the truth , they dream we are in the other , so as to say men after they once one the light , cannot sin : thus the vile person & churl , whose instruments are evil , destroyes the poor with lying words , when the needy speaketh right things ; for we say that men , though they ought not to sin , yet may or may not sin , according as they heed the light , or heed not the light , which is the power of god against it , by which , psal. . . a young man , heeding it , may cleanse his way , not must necessarily , whether he heed it or no : let him that standeth take heed left he fall : to say men must sin is one thing , can't sin is another , may or may not , as the light is kept to , is the truth . thly . that we doctrinally hold not out such a full freedom , and attainment of po●er over sin ( per saltum ) at once , or at the first step of a person from the darkness , wherein he dwelt , toward the light , so that after once converted to the light only , and to wait in it , there 's a full deliverance witnessed without any more ado ( as our national ministry , who are oft more willing to mistake us , then rightly to understand us , make it out in their muddy medlings against the qua. before their people ) but that those that turn to the light in their consciences , which reproves and condemns even the most secret sins in the flesh , and obey it , and abide by it , waiting patiently on the lord ; in the way of his judgments , while the spirit thereof , and of burning passeth to the purging away the filth , dross and tinn , to those only ( as well as to all those at last ) judgement shall be brought forth into victory over the sin that 's judged , & the righteousness of the law fulfilled , by the power of christ in them , bringing it near to such as thirst after it , and revealing it in the light , from faith to faith , rom. . and the salvation of god from sin , which shall once come , and not tarry , to such as thus quietly hope and wait for it , isa. . . . lam. . . . we say not it's the work of meer man , nor of a day , but the work of christ , which in due time , he will , without failing and being discouraged in it , perform and bring to passe ( for the battle is not ours but the lords ) in such as stand still , beholding and following him in the leadings of his light ; to the rooting out of all iniquity , and establishing of equity in the earth ; to the accomplishing of the work of regeneration , or begetting men back from the image , and nature of the devil , and life of sin , through the death and blood of christs cross , which being but begun in the first act of conversion to god ( which our prie●ts , to the deceiving themselves , and people , think is regeneration enough for them , and to serve their turn , though their turning to god ( as they call it ) be not yet from darknesse , sin , and the power of satan to god in his light neither , but from some one empty dead literal form of profession or other , to another ) they look for the fulness of ▪ as to freedom from sin no sooner ( though ( for shame ) they say not so much in words , because they would seem at least to be at odds with the pope about that point ) then in some certain purgatory in the world to come ; not mattering to be holy here , as god is holy , merciful , as he is merciful , to walk as christ walked , to be as he is in this world , in whom there is no sin , to be pure as he is pure , as men are required to be , and till they are 't is condemnation because of sin , and as such as sing with him on mount sion , rev. . , , . are , and must be ; but contenting themselves to be , as ever learning and teaching , never learned nor taught , so ever purifying , though never purifyed : and if the work were as truly doing too ( as 't is pretended to ) there were then ( according to john . . ) some true hope , because a hope that it would once be done ( therefore we own the lea●t weakling that is waiting on in his measure of the light of christ in his own conscience , as one that is in a truly hopeful way , in which keeping he will once come to something , though a little child , who if he do sin [ as he knows he should not ] knows he suffers for it , yet is not without an advocate , iohn . , . ) but alas , what hope that the work of purging from sin shall ever be done , where its never rightly doing ? as it is not among the priests , and their people , who are not only out of the light , in which alone life comes , but also out of the love of it , and so at odds , and falling out with it , as to blaspheme it , by the names of figment , fancy , fanaticism , &c. [ as j.o. does ] and out of the faith of the thing also : the work is not so far as in fier● yet , while men , in their fiery spirits , are fiercely fighting against the light , which only can do it , and believe not it is possibly to be done ; what hope then is there that ever it should come forth in facto esse ? having st . given this generall account , to all sorts , of the work hereafter following , and of what points are therein principally propounded to publick view , and how we hold them ; a word or two more particularly to some sorts of readers . know then , dly . all ye honest minded , well-meaning persons , who possibly may conceive your selves not much concern'd in viewing over such a volumn , as relates so directly and immediately ( as this mostly seems to do ) to the learned linguists , and academical scholastick rabbies , who get as much skill , as their skulls can scrape together , in scrawling , and scribling against each other , about their hebrew , and greek texts , and transcripts of the scripture , the very literal sense of which ye ( who may know the truth nigher hand ) can ken no otherwise , then by their ( confessedly ) untrue translations ; know ( i say ) that howbeit this is intended mainly as an alarm to all sleepy shepheards , that lye down to sleep , loving to slumber ; and so consists of various matter , much of which may run beyond their reach , who are neither by nature , nor their nursing mothers meer natural nurture , skil'd any further then their mother tongue , nor yet by the spirit , in the things of the spirit neither , yet here is some matter ( and that not a little ) of such a nature , as is no lesse plain to be understood , then profitable ( not to say necessary ) to be learn't by the lost sheep , that have long slept with their drowsy shepheards , & in the dream of their night visions , in the dark and cloudy day of their dimm divinations have bin scattered from their own border , and driven to and fro , from mountain to hill , from form to form , profession to profession , tradition to tradition , and from one outward observation to another , and caused to erre after them , and wander together with them up and down , in dry and parched places , in the thick wood of their own thoughts , in the wilderness of their own wretched wisdom , where they have found no sound health , nor reall rest , or refreshment , but rather more wounds and weariness to their restlesly wounded , and wearied souls . be not therefore bolted out by the fight of sundry passages of it , that are pend on purp●se to the pecular purpose of others , from beholding that in it , which , if perused by you in as much purity , as it was pen'd in pitty to you , may be of pretious use to your selves : for herein also is an hand lent ( in love to the lost ) to lead you in ( o poor perishing parish people ) by the dore , above which you and your clergy have been long climbing up ( as high as heaven with capernaum ) in your self-conceived , luke-warm , laodiceau literature , but are so far from obtaining entrance into that pure pasture , which christs sheep partake of , who hear his voice , that in stead thereof ( except ye yet repent from your powerless profession , of what ye are out of the true way to the true possession of ) ye shall all ( as assuredly as shee was of old ) be brought down to hell. yea , herein all along throughout the whole work , lyes as it were a little line before all , save such as love to look beside it , laid for any that will lay hold on it , to lead them , not from , but to , and by , and together with the letter of the scripture , to the light of him in the heart , which the letter came from , who is the only light that leads throughly to the life ; even his own life , and to himself , who is the truth , way , door , light , and life it self of the sheep , and looks after them that have gone astray from him , to gather them back to look after himself alone for salvation in his own ; and to learn of him alone , who alone hath the words of the eternal life , which all the foresaid word-stealers and truth-sellers , while refusing to stand in his councel , and to receive the word from his own mouth , are ( so living , so dying ) vniversally shut out from for ever . moreover , if any , either through mis-understanding of my honest meaning , or male construction of my good intention therein , shall be offended at my medling so much as i have done , [ specially toward the latter part of the second excercitation ] in matters , that seem to any , who are more seriously addicted then most schollars are [ whose life is wholly lost in looking after littles ] so immomentary to the life of god , as the meer external text of that eternal truth , that 's therein talk't on , and those hebrew points , tittles , vowels , accents , letters , and syllables of it are , which i am , in not a few pages together , well-nigh totally taken up in , and for a time taken off by from points of more immediate pertinency , and truer tendency to salvation ; their unjust offence at me shall not so far offend me , but that , for their sakes , i can and shall here stoop so low , to take that stumbling block out of their way , as to tell them and the whole world the naked truth how it was with me in that particular , and the real reason why i went so far in a talk ( comparatively to the truth ) of toyes and trifles , and was so taedious to my self , and such as look't long since for an end of this labour , and wasted so much paper in a work so worthless ( as it may seem to some ) as is fitter for j. o's iuniors to be busyed in at their schooles ( where pueri tam puerilia tractant ) then for men cal'd ministers , to medle too much with , whose wisdom lies more ( if not in forgetting ) yet at least in forgoing frivolosities , that are so remote to the souls redemption , then to fight so fiercely and foolishly for them , as j. owen does , whom ( neither for , nor against , but about them only ) i have much to do with , so that bear with me in it ( if it must be deem'd my folly ) the ground of which piece of folly is as followes . in his threefold thing i found j. o. st . in the theses of his latine thoughts , glorying not a little in being ( on behalf of the collegians , among whom he was then a chieftane ) intru●ted , as he talks , with the task of contending for the text of scripture ( not so much against the foes , as , under that name , against the truest friends of both the text and truth ) as the word of god properly , as to name and thing , and not only consequently , but most expresly also both there and in the st . of his two english treatises , the only most perfect rule of all belief and holy life , stable standard , true touch-stone for triall of all truth , doctrines , spirits , speeches , yea it s own also , and the sole sure foundation for all true faith to stand on , and be discerned by , from falsehood , fable , and meer fancy ; and not only so but also tiring himself , in his taedious second treatise , to evince the entireness and integrity of the said text , to every apex and tittle , as at first it was given out , without addition , ablation , or alteration in the least ●ota or syllable , p. . in the trans-scripts of it in the original languages ( how ever confessed by him to be corrupted , and egregiously adulterated in all translations ) and insisting so uncessantly , eagerly and earnestly in proof of the said integrity of the outward text , as for hast to outrun all his own reason , and to reject also the uncontrolable reasons of all others to the contrary , putting also so great a stresse upon that poor punctilio of the hebrew punctation , as , from a self-conceived imagination , and dangerlesse affrightment , to stickle for its antiquity , again●t those that on better grounds iudg it to be novelty , and not coaevous with the consonants , with such stric●ness as to deem all divine , saving truth lyes at stake , and is eternally liable and likely to be lost , if it be not , as he conceives in these particulars : for ( as is seen at larg in the book ensuing ) he trembles to think what will be the is●ue , how desperate will be the con●equences of such a conclusion , that the text-mens hebrew and greek transcripts , are by mistake mis-transcrbed in a tittle , and that the points , vowells , and accènts were added to the hebrew text by the tyberian mastorites ; a firebrand is brought into the churches bread corn ( quoth he ) all 's utterly undon for ever as to any true distinct , sound , certain , saving knowledge of god , or understanding of his mind & will , without either remedy or hope of recovery , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ther 's no firm footing nor foundation to stand on , no abiding bottom at all to build on , no right rule for the faith and obedience of the church to be regulated by , no word of god remaining uncorrupted , no more means to be seen of being delivered from utter uncertainty in and about all sacred truth , epi●t . p. . nay though it be yeilded by his antagonists , that howbeit the copies are corrupted , altered , and found various in their lections , as to the meer letter , nevertheless the saving doctrine , as to the substance of it , remains sound and entire , in the copies of the original , and the translations that remain , yet this is no satisfaction to him , he deems that the saving doctrine can't continue entire and uncorrupt , and that their is no relief against the absolute perishing of all truth one of the world , without any rule or measure of iudging and determining any more of it , or principle of discovery ; or medium of its rectification or recovery , if every tittle , and iota be not preserved entire , or on supposition of any corruption to have befallen the outward writing , p. . , . yea upon such supposition , that we have not every letter , tittle , point , iota , syllable , accent , &c. as 't was in the beginning of its writing , without alteration by ablation of any apex , or addition of the hebrew punctation , gods promise , isa. . . mat ▪ . . fails , his care of his word and church fails , he leaves it in uncertainties about the things that are the foundation of all that faith and obedience he requires at our hands , so that we know not where to lay ● sure foundation of believing , yea 't is impossible we should come to any certainty almost of any individual word or expression , whether it be of god or no , p. . yea p. . out of jo. isaac , he that reads the scripture without points ( and so must they read it , ●oho did read it before points were ( say i ) as they did before ezraes dayes , if the points were not from moses ) is like a man that rides a horse without a bridle , and p. . . on this hypothesis that the points are added i know not ( saith j. o. ) how bellarmines inference can be avoided , then which i know nothing in all his opposition to the truth , more pernitiously spoken , that partly by their addition , and partly by the negligence and ignorance of the transcribers , the hebrew scriptures , which are not uuniversally corrupted by the malitious work of the jewes , are not yet so wholly pure , and entire , but that errours are crept into them ; yea they that are otherwise minded then those are , who maintain the antiquity of the vowels , and accents , and with radulph cevallerius ( whose opinion he sayes is his own ) that the hebrew language was written with them from the beginning , do not only make doubtfull the authority of the scriptures , but even pluck it up by the roots , for without the vowells , and notes of distinction it hath nothing firm and certain , p. . yea so dangerous in the consequence● of contending for various readings ( though not false nor pernitious ) that there 's nothing remaīning upon that account firm and unshaken , p. . without the owning of these points to be of divine original , we shall be left unto great uncertainty in all translations and expositions of the scripture , p. . yea the distemper that there are cor●uptions befallen , the text , & varieties from the first copies is dreadfull , and such as may well prove mortall to the sacred truth of the scripture . these cuen multis aliis , &c. are the extremities j. o. asserts his position in , insomuch that , if is hold not in this light , he confesses himself , and all such as side 〈◊〉 him to be co●founded , and at a losse as to all their faith , and unquestionable knowledge of any saving truth to this day . for asmuch then as i saw the s●●rs so blind as not onely not to distinguish o●èr ( which yet sometimes j. o. does , but that 's to the further discovery of his own confusion , and self-contradiction , when at other times he does not ) between the word or truth it self ( which was in mens hearts before the text , which truth is by the quakers not denyed to be properly gods word , the foundation , & what ever else j. o. falsly affirms the text to be , and the text it self which in time came from it , and does but te●l of the word and truth to be nigh in the heart ; but also extolling those externalls with such extream rigidity as aforesaid sith also the fight is about no lesse then the very fundamentalls of the very clergy , and university mens faith it self , which is the most immediate foundation of the faith of most other man , who pin their faith on their sleeves and believe implicitly at a venture as their ghostly fathers and holy mothers believe and so miscarry and drop into the ditch with them , if those their blind guides happen to be out ; i was much prest in spirit , in words at length and not in figures , as to she●● both the faultiness of the one , a●d the falseness of the other , that i might ●●mind them of the onely true foundation of all truth , which in the d. exerei●●tion is proved to be , not the text or letter ( which yet is owned as useful in its place ) but that inward light , word , and spirit , i. o. jeers at , and does all the despight to , that almost is possible to be done to it , by any that do n●t ( as be sayes falsly the quakers do , ex. i. s. i. ) delight in doing the devils work of defiance to the word of god ; so not to leave him wholly unanswered , nor yet answered only by the halves ( though in answering him , i should make my self more like him therein then i am ) in his flood of folly , and absur'd assertion of the necessity of every tittle of the greek and hebrew text , to the being and abiding among men of all sacred , saving truth : this is the respect in which ( though else my life and delight , lyes not at all in penning and printing , ought about such impertinencies as these ) i had not only a liberty lent me , but also a certain load laid on me from the lord , which led me into so large an examination of j. o's . lost labour about the letter , and to become a fool among fools at this time , so far , as to busy my self with them in their bawbles , if by any means i might gain some of them to a sight of their vanity , madness , and folly , and to a sober , solid seeking after the more sure and serious things of the true wisdom it self , viz. the fear of the lord ; which is to depart from all that his light in their own hearts makes manife●t to be evil , and to dwell not so much in the seeing , knowing , and talking of trivial , temporall tittles , as in walking in the eternal truth ; which is the beginning of that wisdo● , which is folly to the fools , that yet walk in darkness , but doth in truth excel their university wisdom , or science ( falsly so called ) as far as light , excelleth darkness . and as to the bigness of the book , which calls for so much the more cost from him that buyes it , and so much the more pains from him that 's willing to busie himself in it ; if that trouble any one , it shall not trouble me , who have now gone through the toyl of that attendance to it , which ( were it not freely for truths sake alone ) i should in no wise take again upon me , though to gain much more then the whole impression of it amounts hitherto to the charge of such as have carried it throw the presse : the truth is , i once intended no more , then to have set out some single sheets to j. o's anti-quakerism onely , but it so falling out , that before i was well warm in that work , after two or three publike disputes at sandwich , held by three of us call'd quakers ( viz. r. h. g. w. my self ) with tho. danson , and sundry of his associates , there crept out two quarrels of t.d. against quakerism ( as he calls it ) much what to the same truthlesse tune , as j. o's was ; and by and by another peice patcht up t● the same purpose , from those two brethren , j. t. and r. baxter , that were once beating each other for some years together about infant baptism , but are now both as one man biting the quakers as ' t●ere ) with their teeth , which are as spears , and their tongue , which is as a sharp sword , and baiting at that truth that 's testified by them , and finding that these four ( however oft contradicting each other ) were all carried about in the same cloudy circuit , and whirl-wind of doctrine , and did all center in the same sinck , of absurdities in their own sayings , and of abominable abuses of the quakers , and among them all so fuly , in one synod , sounding out the whole sense , and leven of the whole lump , that ( nil● fere dicendum est , quod non dictum prius ) there can s●arcely any thing henceforth be said against vs and truth , which is not said before by them : instead of setting my self to enter the lists with j. o. in a single conflict , i saw it more serviceable to single out these four , as four of their choi●est champions from among their fel●owes , and under the form of a reply , directed , by name , more particularly to these four , to give this ou● as a general account of our own principles , and con●u●ative answer to the contrary principles of a● mens : and this occasioned what was ( in my intent ) set ou● at first , and smaller systeme , to swell out at last into so large a size . besides , as 't is the very life of collegians , and clergy-men , to busie themselves most in their musing places , where they may have most book-room , being apt to think al● lesser pa●●ers pedling , and unfit for them to find ought in , that may be answerable to the vast voluminousness of their invention●● so j.o. iudges the quakers to be ( as it were ) but in jest , and to trifle with him , when they take him in hand , and talk of his long tales , in two or three words ●nely , and would not have his matters medled with , unlesse more fully : witnesse epist. p. . . where ( quoth he ) one of ●ate ; not understanding me , nor the thing he writes about , his mind for opposition was to be satisfied : i wish i could prevail with those , whose interest compells them to choose rather to be ignorant , than to be ta●gin by me , to let my books a one . another in answer to a book of an● sheets of paper , returns a reply , ( quoth he ) to ●o much of it as was written in a quarter of an hour . this is the manner of not a few in their writings ; i am therefore minded ( quoth ●he ) to abstain from such engagements . upon such considerations was i enticed on the enter , ● and trace further and farther after him ; so that this may satisfie such as would haue had it shorter : but ( to be short with such ) if the authors pains and pay , in fenning and printing , be not worth the readers patience , in perusing and purchasing , who will may let it wholly alone for me ▪ he that lik●s not the length of it hath enough of the same to make it shorter to himself however , and may look upon as little of it as he lists . thirdly , now , o ye priests , and universally erring university leaders of all other people in things of the soul , and its salvation , i shall say the lesse to you here , by how much the whole following fabrick relates to you more particularly then to any ; though it har● no● only a general respect to you all , in regard of your brotherly relation to those more specially spoken to , but a general respect in some sort also unto all men : whether i am in more opposition to your principles , or pitty to your persons , i ●an scarcely say , since i seek the destruction of nothing but what destroyes you , whose souls i am sure i love , as much as i loath those light-lesse laborinths of your learning ( falsly so called ) in which you loose you selves and perish : marvel not that my self , and other man , of more mean as count then your selves , meddle so much with the ma●ty matters of your ministry , who have so long excluded all mechanicks , and plain country creatures , from the close conclave of your clerical and collegian counsells ; but know assuredly that the day of god is dawned upon the earth , wherein , from his own light , which ye labour against in the fir● of your furious minds , wearying your selves for very vanity to blow it out , it shall be fill'd with the knowledge of his own image and glory , as the waters cover the sea , wherein , as ye have fought his fear after your own precepts & traditions , whereby ye have turned his ●●uth upside down , so he is ( as he threatned in that kind , isa. . ) bringing the wisdom of you wise men , and the understanding of you prudent ones to nought , so that your turning of things upside down shall be esteemed , as the potters clay . wherein , as ye have divided jacob from his god , and scattered gods israel from their dwelling , which is the light itself in the hearts of men , in which god is , and dwells with those , who there dwell with him ; which light christ and his ministers seek to draw all to , and by it unto god , and which it 's the devils work from the beginning to seperate men from , in your anger , which is fierce , and in your wrath , which is cruel , like that of levi , after whom you are called ; so he will ●i●i●e you in jacob , and scatter you in israel : wherein , as ye are become bruitish pastor's , and have not sought the lord , so ye shall not prosper , but all your flocks shall be scattered from you ; wherein the lord of hosts is coming down to fight for mount sion , to fetch his flock fro● between your 〈◊〉 , and like as a lyon pe●●ring on his prey , when a multitude of shepheards is called forth against him , he will not be affraid of your voice , nor abase himself in the ●ost of his holy ones , wherein he appears against you , for the noyses ye make against his holy truth ; but as ye have provoked him to wrath , by your own inventions and false worships ; so he will provoke you to iealousy by a foolish nation , and weary you by such as are no people in your eyes , and , by 〈◊〉 , mean , weak , foolish nothings , confound your mighty things that are ; so that it shall be 〈◊〉 of the learned linguists and greeks that see● after wisdom , where● the scribe , where 's the disputer of this world● 〈◊〉 not god made foolish the wisdom of this world , who by ●s wisdom knew not god , & this by that foolishnesse of preaching , whereby he saves th●● that believe● how are the hidden things of esau searched 〈…〉 no more in tema● , & 〈…〉 is 〈◊〉 up thy son● o sion , against thy sons o gr●●●d , and ●aking them against thee ( o greece ) as the sword of a mighty man in his hand , and 〈◊〉 the foundations of thy fa●ed faith , and shaking all thy supertitious 〈◊〉 i● the ground . and as to the e●postulations , that are hold hereafter with you ( o scholasticks ) bo●be i● i●● in pave about the body , yet it s principally about the pre●ended bottom of all your babyloni●● buildings , in which if your basis were not so brittle as it is , and must be ( being , by your own confession , but the outward te●● of that ●●ward truth , which you te●● me● , while you talk of it , 〈◊〉 to●●ly out of ) must needs be by so much an unstable standard , by how much by your selves , by the pens of your university doctors , in their choicest divinity disputes , undertakings and fencing for the fum●ess of it , it 's yielded to be as alterable in the very greek , and hebrew copies of it , as the letters , vowells , accents , and lotaes of it , are lyable to be chang'd in sound or shape , at the wills of criticks : witnesse the acknowledgements of j.o. that lately choice oxo●ian champion , and latine labourer pro scripturis against the quakers , whose scribling so much on behalf of the scriptures , and the integrity of the outward text , and the word of god , against us , who are truer friends to both then himself , which was the first occasion of this rescription , and is very largly replyed to , in the d . and d. of these . ensuing exercitations . concerning whose work tos● many of you rabbies , whom he reasons for , and represents , i shall here subject onely these three things , which ( consideratis considerandis ) will shew , that by your own concessions to vs , about the outward transcripts , or texts of the scripture , if they ( ●● they are p●ofess'd to be ) be●t ●e onely rule and roo● of all that ye call your religion ) ye grant your rule to be not infallibly right , and your root , which is but a mouldring , and mouldred writing to be but rottenesse , and so consesequently , that at last your blossom must go up as the dust. . let it be ●eeded how j. o. ( as is aforesaid , and hereafter 〈◊〉 at large ) pleads the absolute necessity of the integrity of the present text to be in the hebrew and greek transcriptions ( though translations , which are the peoples scriptural rule , himself proves to be most exceedingly corrupted ) entire to every tittle , as at 〈◊〉 giving out , without any losse , so strictly , that if it be not so , but it appear to have been altered by ablation , or addition , of the points by the tiberians , 〈◊〉 cessarum ●eft , he utterly gives up for gone all gospel-godliness , cryes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? where shall we stand. and sees no way to be delivered from utter uncertainty in and about all sacred truth . . let it be considered , that ye , who plead such a necess●y of such integrity of your foundation of faith , had need be sure of your hand , yea , infallibly certain in your selves , and in your proof of it to others , or else ye make your own graves with your own hands , and pluck up your own religion by the very roots : ye stand eminently concern'd , upon the concession of your faiths foundation not to be firm , in case one tittle of the text , ye frame all upon , be found wanting , or points added since its giving out , to make it not probably onely ( as incertum aut ignotum , per incertius aut ignotius ) but unquestionably clear , that the text hath every tittle , and that no points are superadded since its first penning , or else to begin again with the qakers , at your a.b.c. in the things of god , and lay a better bottom for your building , and surer ground for your faith , then ere ye have done ; for ( as j. o. sayes in another case ) it s but meet that men should be call'd to account upon their own principles ; and such as suppose salvation to sinke , if every syllable be not seen , and repose so eternal a trust upon a temporal , external text , as to assert all saving truth to fail for ever , if its transcripts be not as entire now , as they were some thousands of years ago , and ●in the everlasting gospel of god on so ticklish a point , as mens mistaking , or not mistaking , in writing out the bare letter of it , had need to be not so suppositive , ( as j. o. is ) but positive in their proof , and uncontrolably demonstrative of their principall proposition , and not impositive of their own thoughts , imaginations , apprehensions , uncertain conjectures , and pretended probabilities onely , sith the stresse of a case of such dangerous consequence stands upon it , that all souls ( as j. o. sayes at least ) so depend on it , as to have no means of their salvation , if their proposition prove false , and they happen to be out , or miscarry in it : or else in case ye can't so clear it , then confesse ( as j. o. seemes to do sometimes , but that he is loath to stand long to the honour of such a confession ) that ye well know not where ye are , nor what to say about the various lections ye finde to be crept into your text ; nor what may be the cause of its being so ; and that ye have nothing to blame , but your own ignorance of the scriptures , and other cases ; and of the true foundation , which is the word it self , and not the scripture , or writing of it ; and that ye have never with your shallow comprehensions and understandings , ye have hitherto lean't to , reached yet the vtmo●t depth of truth , and so think it meet , since ye can make no demonstration of your position , to lay it down altogether , and , of learned men become meer wormes , not captivating others to your own thoughts , but captivating your own thoughts to the truth , and to the authority of god in his word nigh in the heart , and not leaning alone to the lesbian rule of a naked letter without you ( see j. o. p. . . ) for as error minimus in principio fit major in medio , maximus in fine ; so , there being but some errours in your bottom ( o ye builders ! ) your building must needs stand awry , and be most crooked at the top. yea , this is a most vndeniable truth , that the faith about that , which is beleeved to be the foundation of all saving , and divine faith in other things , must be built upon an undoubtedly divine basis , and stand in a ground that can't be shaken , and on an infallibly sure , and unquestionable foundation , and not on such a flexible thing as mans conjectures , thoughts , apprehensions , opinions . this way , or that , nor on meer humane fallible perswasions , reports , writings , testimonies , traditions of authors , either on one side or other : or else ( as j. o. sayes ) so say i , we shall quickly see ( and because of this , see it we do already ) what wofull estate and condition the truth , that the scripture talks of , will be brought vnto , and how brittle the belief is : if the foundation , that any fabrick stands on , should be stone , and the ground , that foundation stands in , should be but sand , that building will not abide ; when the stormes and waves come : if the foundation of your faith in other things be the integrity of the text to a tittle , as at first given out ( for so it is with j. o. or else he gives all up for gone ) and your faith about that entireness to a tittle of the text be founded no where but in fancy , conceits , thoughts , or in the opinions of your selves , and other men ye side with , opposing as learned as your selves that side against you ; i here affirm in sober sadness , and in the fear of god , not derisorily , that all your faith is of no more force , then a fiddle-●tick is of to fight withall , as to the effecting of that full freedom from sin and salvation , which comes by christ , which is the end of his coming , to all those that unfainedly believe in his name . dly . let it be we●l and wisely weighed , how wonderfully farre short of scientificall syllogismes , and clear demonstrations , or of so much as true topical evidences either , your arguments are , in proof of that entirenesse and integrity of your text in every tittle , if there be no better to be vrged by you ( as in truth there are not ) then what are vrged by j. o. in that case , on behalf of the university and clergy . for after j. o. had stood out as long as he well could with sticks and straws against the novelty of the points , and the variety of lections in the texts of your transcripts , he plainly yields and confesses both , as is shew'd hereafter . st . vrging his false conceits about gods promise , and providence , and loving , and carefull aspect over the transcribers and such like fancies of his own , yea all along his own and others thoughts against them , and concluding thence thus , shall we think this and that ? is it not very improbable ? shall we imagine so or so ? and then at last clearly confessing the same he before contended against . which grants , though , when they are gone from him , he would gather in again , fearing he hath lost a●● , if he do not a little qualify them ; yet in what a poor way he puts on to reduce and recover what he had given by his yieldings and acknowledgments , and how they are of as little force , and to as little purpose , as pharoahs endeavour was to bring israel back , when he had once let them go from him , a very fool may feel , by the following examination of what he uttereth toward the regaining of his ground again . his maxime or main proposition , he fights for all along , from first to last , being that the now copies of the originall text are entire to a tittle , without any losse , by the mistakes of the transcribers , or change , by addition of the points . his main medium of proof is the promise , providence and care of god concerning the entire preservation of your originall texts to a tittle : the foolishness , falseness , weakness and absurdity of which , together with many other mediums used by him , not one of which is ta●tamount to so much as a topicall argument , i have sufficiently hereunder discovered . one of his main subordinate mediums is ( not the infallible guidance , direction or assistance of god , for that 's denyed by him , to all the transcribers , the first , as well as the last , p. . ) but only the religious care , diligence and consideration of their work in hand , and with whom they had to do in it , and gods loving aspect over them in it , and this is all he does , or dares ascribe to the best of them , from whence he inferres no more ( which yet is not half enough to his purpose ) then a probability that they might not be mistaken at all in a tittle , or at least not so much , as the transcribers of heathen authors : concluding in such like terms as shall we think ? can we imagine ? surely it s very improbable : it seems to border on atheism to imagine they were mistaken so , as that the same fate attended them , and the text in their transcribing it , as hath done other books , and much more such like trifling stuff . after this his arguing to which probability that they were not so mistaken , lea●t he should seem to have over-shot himself in going but so far , he begins to fall again by degrees , and confesse , st . that , though it were very improbable , yet 't was not impossible for them in any thing to mistake ; and then dly . a little farther yet , he falls a confessing and granting , à potentiâ ad actum , that they did mistake , and that failings have fell out and been found among them , and that from thence various lections are risen , sundry of which he also instances in : notwithstanding all which concessions and grants , whereby he layes himself and his arch-assertion level with the ground , he yet seeks to scramble it up again , and to save himself from sinking quite down , by catching hold on many weak twigs , and to lick himself whole with a legion of little worths , which ( as is shew'd hereafter ) do not heal him of the wounds , which himself gives to his own arch-assertion . thus , while wisdom builds her own house , the foolish woman pulls hers down with her own hands : moreover how ye ministers unminister your selves every way , who can't but see ? ye deny the onely true foundation the letter layes , which is the light , and lay the letter in its stead , yet what a slender kind of honour , ye give to the letter too ( for all your so loud laudings of it in words ) is shew'd exer. . p. , , . ye deny any infallible guidance of your selves , as well as others at this day , by the infallible spirit , which holy men of god ever spake by ( as they now do ) in dayes of old ; ye deny the only way of justification by christ , and his righteousness revealed in your selves ; ye deny the light that leads to life , as very darkness it self ; ye deny perfection here , the very end of all ministry ; ye preach for hire , and divine for money , and have beguil'd people into a love to have it so , what will become of you , and what will ye do when the end of all this comes upon you ? ye are such turners to and fro with the times , turning and tempering your tenets thereunto , that there 's no generation of men ( unless that of those , who , with their traditions , and empty formalities , make void the end and equity of the law , as ye , with yours , make void the very power and perfection of the gospell ) can so generally , or so truly say , as ye may of your selves , tempora mutantur , & nos mutamur in illis : witness all vicissitudes of the times , from henry the th . to this day , wherein ( exceptis excipiendis , some few only , in each turn , to be excepted , who rather then turn would burn , & bear the spoil of both persons and possessions ) the two nurseries of this nation , and their respective nationall nephewes and children ( viz. that noun-adjective priesthood , which could never stand yet alone by the sword of the spirit , without the sword of secular powers , to secure and support them in their spirituall maintenances and ministrations ) have for the most part , as to their formes of religion , like reeds shaken with the wind , and yielding with the tide , lean'd all along ( for livings sake ) which way so ●re the powers in present being ( per force ) would form or frame them to and fro , viz. from popery to prelacy , from that to popery back again , from thence to prelacy again , from thence onward to the scotch presbitery , from thence on to a more moderate , mixt kind of presbiterian-independency , and ( after so many oaths , or vowes , and covenants to endeavour the extirpation , root and branch , of that , which may ( as well as any of the other for ought i know ) serve the turns of such turncoat-teachers , as make an external-temporall trade of talking on , more then of walking in the eternall , spiritual truth ) how many are now minded ( if the word should be , as you were ) to face about again to the o●ning of that late episcopall hierarchy , i cannot determine ; yet i can divine , by the doings of some divines , that not a few of those who were not long since so devoted against it , that ( had not the tide turn'd upon them , contrary to the common course of presbiterian expectation ) one may safely say they would never have said so much for it , as they now begin to do , will ere long ( if not comply with it simpliciter ) yet , by some simple secundum quid or other , distinguish themselves into an union and compliance with it , and dispute themselves into some share and division with its children in their spirituall dignities , and preferments , alias , confound themselves into some common communion with them therein , rather then ( for non conformity to their form and government ) be wholly excommunicated ( ipso facto ) from all communication with them in those their carnall clericalities : if their episcopall brethren ( as they have of late began to call them ) be but as free to entertain them thereinto , in this day of their dominion , as some of the presbyterian brethren ( who dein'd the other no leave , nor liberty to live in their dead form under them , in the day of their ( as undue ) domination , seem forward to intrude themselves into a dwelling with them in their tents , it seems to me at least that they may yet cott'n well enough together with them for their own ends : witness not only some words of r.bs. book about the visibility of the church very newly extant , which intimate his owning , in some sort , a superintendency of bps over presbiters , but also in his preface to that very book of ● . t. i have here to do with , which are these , viz. i have already told the episcopall-brethren that bishop v●her and i did fully agree in half an hour , and therefore it 's not long of us , that our wound is yet unhealed ; ( and though i never treated with mr. tombs about such a matter ) i am confident he and i should agree in one dayes treaty upon terms of communion , &c. thus we see how ready these men are to creep into a correspondency with the metrapolitans themselves of that lately exploded hierarchy : and whether an exaltation to that honour of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lords over the clergy , pet. . and such a benefice as a bishoprick may not be so swallowed without straining , as to stop the once open mouths of smectymnuus his own sides-men , is shrewdly suspected by many , whose eyes are strictly set to see what some will do , who seem to sit next dore to it : what edm. calamy , and such , as with him seemed to be pillars ( like jachin and boaz ) before the now tottering temple of the late presbitery , will do in such a time , if ever temptation by such a tender shall happen to attend them , will be not a little observed by their old brethren , who were once not a little observant towards them : a little time to such as doubt them may now discover it . ye clash against each other , as eagerly as ye are able in your blind zeal , about many meer accessaries , yet close as cordially as men of one heart , and one soul ( under pretence of love to it ) in enmity against christs true light in all men , which is that main , and one thing necessary ; witness both tomb's and baxer's epistles to that very book of theirs against the q●a . herein reckon'd with , wherein all their former fightings * for and against infant baptism seem to be swallowed up in the gulf of their ghostly agreement against us , and vnanimous gainsayings of that saving grace of god ( i.e. his light ) which tit. . . . appeares inwardly to all men , from appearing ( if it might be ) in its outward ministry unto any at all . the lord open your eyes , that some of you at least may yet see , in this day , wherein ye are much benighted , what makes for your peace , before it be hid eternally from your eyes , that hell , which is enlarging her self to receive all your pomp and present glory , may not open her mouth and gape so wide upon you ere ye are aware , that ye sink all down , as uncircumcised ones into the sides of that infernall lake , and so the pit shut her mouth upon you all for ever . ly . and finally , o ye the present rulers in this english nation , and the rest hereto pertaining , whether supream , or but subordinate , though i neither do , nor may put what herein is put forth under yours , or any meer mens patronage whatever , but under christs alone , by whose power only , in a weak earthen vessel , this work was thus far performed , to whom only , as it came through me from him , so i dedicate it back in service to his own truth , together with all the honour , praise , and glory thereof , which is due alone to his own name , yet i both may and do hereby present it unto you also , as of no small concernment to your selves ; and more peculiarly unto thee ( o king ) sith as thy personal interest , as to outwards , is now under god , and christ the highest ; so thy personal influence into all temporall , and civill affairs , wherein thou art concerned to see to the common wealth of all people , in this thy native nation , that own thy supremacy therein , and in all , but truly spirituals , and meer conscience cases , relating immediately to the soul between which and god , in matters of faith , worship , and religion , christ himself by his light , and no man , much less the pope , is the only judg ) is seen at present to be the greatest upon peoples affections ; that thou with them , maist have the more perfect understanding of the principles of those people , against whom ye are oft much mis-informed . t is a ticklish time with thee ( o king ) and thy government , in the nick of which , thou maist saon do that , which may be the making , or the marring of both thy self , and it for ever : it lyes on me from the lord , herein to clear my conscience towards thee , and those under thee , in bowells of compassion to your pretious , and immortall souls , in his name , whom i serve in humility of mind , to warn you to take good heed what ye do , le●t by tampering beyond the line the lord hath ●ent you in the matters of religion , and so by leaning to some one form thereof , that may seem the truest to some men , whose minds , meerly for their own ends , are moulded into the image of it , ye lead all the rest away captive after that , and so not only over-load the seed of god in all his saints , but over-charge your selves also so far , as to lay wast , not only that religion , which , among all the rest ye ruinate , is the truest , but your own also , which ye would set up to stand alone in the ruines of the rest ; which said true religion god hath decreed so to stand , that all those that are peaceable toward it , and let it alone shall stand the more prosperously by it , and all that rise up against it , in their vain hopes to ruine it , shall assuredly fall before it for its sake : caution is not condemnation : what ever cause there is for it at this time , yet my call is not in this place to complain of what abuses honest men passe under , both in city and country , as contrary to what hath been declared by the king , as they are without his personal cognizance thereof : my hearts desire and prayer to god yet for this , though divided , english israel is that its people may not perish , but yet be saved ; for i bear them record , they have a zeal of god , but not according to knowledg , if it were , they would all come down to that one light of god in every of their own hearts , in which god is , in which alone ( as the letter it came from speaks , john . , , . ) all true union and firm fellowship , both between god and men , and betwen men one with another stands ; yet this i say , as one that hath obtain'd the mercy from god in his light to see it ( to my present grief for them , if they see not timely to it ) that there can be no long lasting peace in these latter dayes , to this , or any nation in the world of christendom , nor beating back again of those swords into plowshares , and spears into pruning hooks , which from plowshares , and pruning hooks have been of late beaten into swords and spears , till secular princes become so prudent , as by blind guides in spiritualls , to be no more beguiled into a building up of some babel or other , with the blood of all other christians , that cannot blesse it , and so pollitick for themselves at least ( if not so pittiful to others , and patiently pious toward the lord ) as , according to gods will therein , to let tares and wheat stand still together ( though not in the one floor i. e. the church ) yet at least in one field i. e. the world , or civil states thereof , untill the harvest ; and to let religion alone ( which is that alone that crushes them to pieces , while they meddle much to make it , and cumber themselves more with it then god requires ) to stand or fall ( as true or false ) by its own power and evidence , which is that of the spirit , without the interposition of any external arm of flesh s●retcht out in persecution of any to establish it ( for not by might nor power , but by my spirit saith the lord ) and leave all people ( who if his word alone may not winn them , have leave so to do from god himself , so they 'l take from him what comes on 't at last ) to walk every one in the name of his god , and leave gods own people ( who have no leave from him to do otherwise ) to walk in the name of the lord their god , from henceforth and for ever . if ye go about to make religion a mee● engine , whereby in pollicy to establish your selves , and make it not rather your own main design to establish it ( and that ye can never do positively , by making lawes for the bringing of all to such , or such a particular form of it , but permissively only , by suffering all people to be of what faith toward god they find evidence for in the light of god within themselves , while they live in peace and faithfulnesse in their civil dealings and demeanour one by another , which is the pleasure of the lord , concerning you in that particular , your work of settlement shall never prosper long , as theirs hath not done , who have lately gone before you , for the mouth of the lord hath spoken it . o my bowells , my bowells ! how have i been pained at my heart to see each of those three several churches of christians , that sit still under the shadow of their selfish shepheards , under the cloudy conceits of their several clergies ( so called ) viz. papal , prelatick , presbyterial , each of which will be national , or not at all , wearying themselves , and their poor christ'n creatures , with no other then the greatnesse of their own way , and each , as it were , no lesse then mo●e ruentem sua , suis ut ipsa roma viribus ruit : that they all , and all others also , walking in love and peace , might stand so long as they are able by arguments , without armes to uphold them , or any armour to shield them , but only the armour of light , by the evidence of their own words , without the edge of either the civil shepheards , or the souldiers swords swaying to any side , any more then to see that the civil peace be preserved by them all , is my desire ; it would then in coolnesse soon be seen clearly , whose god it is that is the lord , and by each single searcher , that the lord alone is god , and such as are for him , would also follow him , and such as ( seeing no other god then baal ) are for him , would also follow him , and each man be well contented to live and dye in the service of , and receive his reward from his own god : and they whose dagon cannot stand , but fall before the ark of the living god , would be seen to be but of that wretched race ; and if yet any are so devoted to their own false god ( though they see he cannot stand in the presence of the true god ) that they 'l set him up again , rather then they 'l own the true one ; let the philistines erect their dagons , after they are down , as oft as they will , even till they fall again and break to pieces , they shall have liberty , withall my heart , to set them up for themselves to worship , but shall never set them up again any more for me ; who know that what ever is pure religion in the sight of that generation , who are pure in their own eyes , and yet are neither washed from their filthinesse , nor have faith they shall be , while they live in this world , whether they own or own not a purgatory in that to come , yet that pure religion , that is undefiled before god , is to visit the fatherless , and widow in their aflictions , and to keep a mans self unspotted of the world : those men who abide stedfast , unmovable , abounding in such works of god , as the light leads to , find their labour not in vain in the lord ; but whoever seem to be religious , and are unbridled , and not ruled , and ordered by gods own spirit , in their spirits , speeches , and conversations ( and much of that sort of religion there is among christians , as was once among jewes , and is in all men , whom god made upright , but that they seek out many inventions , which the scripture calls vain oblation , isa. . . vain conversation , pet. . . vain customes , jer. . . vain worship , matth. . vain faith , cor. . jam. . vain shew , psal. . . vain thoughts , jer. . . ) these mens religion is all but vain ; as it 's all but novel , and narrow to the oldest , which is most true , and most catholike , or universal . as true as is that there are many religions in the world , so 't is that each religion pleads it self to be the truest , and from no lesse then it 's own greater antiquity and universality then all the rest ; and i as truly know both that church and it's religion , to be both the eldest and the largest , which is by blind men judged to be the least , last , and newest , as i willingly yeild the eldest , and largest , to be the truest : and if that of the quakers so called , which is counted to be the most small and upstart , be not the most catholike and antient that is in the world ( however now disguised by the serpents subtilty , under the newest of those nicknames , which the world never wanted in any age , wherewith to render the right religion odious ) i here professe my readiness to renounce it ; but if it be [ and there needs not much to do to prove it so to be , sith to tremble at gods word , and walk in his light , and in an innocent , honest , humble , harmless , holy life ( the very end of all outward observations ( in which gods kingdom nor stands , nor comes , but in power , and a more hidden , and inward righteousness , peace , and joy ) required once by god , and now by men practiced pretendedly to the self same end ) and to do as we would have others to do to us , which ( saith christ ) is the law , and the prophets , the sum and substance of all their doctrine , the hight of which is that love , that loves enemies , does good against evil , and works no ill to the neighbour , and so fulfills the royal law ( which is the whole of the quakers work , as to god , and of their message from him to the world ) is no other then the same that was universal ( as to time ) from the beginning , even from abel , enoch , noah , who walk't with god in this life by the light , which only leads to it , long before any at all of that letter , which came from the light , and leads to it , ever was to walk by , and not so particular ( as to place ) as any of those are , which falsly call themselves catholike , and yet are not only thousands of years younger then this , but also contained ( as even all christendom it self is ) in some narrow corner of the world , into the whole of which the light hath gone out , and brought forth fruit , to the begetting of that general or catholike assembly , and church of the first born , whose names are written in heaven , to which , as the hebrews then heb. . so the quakers now are come ] then let all those religions , who now renounce it , as meerly new and nothing , beware lest they reject gods councel , which is his light in their own consciences , against themselves to their own perdition . this is that true religion , which where it is not , all outward observation of what god himself requires , is now , as under the law it was , but irreligion , and iniquity in the account of god : this is the good way , jer. . the antient paths , which israel , ever busied in many lesser matters of tith , mint , annis & cummin , neglecting the weighty , & the main , would never be perswaded by her prophets to walk therein ; which way , and who so walk in it are the true way , and holy seed , which , as the substance of the oak , or flourishing tree of religion , when the leaf of all outward form shall fall off , and perish , shall stand and abide for ever . this way is he , who is the way , truth , and life , and this is the church , and people of god , who walk in him , of both whom ( though they seem to the blind seers , to come after all other wayes and people ) it may be said in reference to them all , as john said of the same , this is he who cometh from above , and is above all , who cometh after me , yet is prefered before me , for he was before me , whose seed or church , which is one ( as he said before abraham was , i am ) may say of all outward priesthoods and their churches , before any of these were , i am : be ye therefore ( o all ye powers of the earth ) tender of touching the tender lambs of him , who is the antient of dayes , by whom the judgement is now set , and the books are opening : i know while satan that old serpent is alive , his antient wonted work will not be dead , of moving you by his ministers , whom be transforms , as the ministers of christ , and righteousness , to make havock of both that despised ministry , and that little flook of christ , that hear his voice ; but be ye advised , if not by us , yet at least by gamaliels good councell , acts . . in your councells , who said to them then , as i to you , whom i wish not to afflict any for the quakers sakes , but to take heed of afflicting them at the wills of others , whom they torment and trouble , with nothing , but ( as they think at least ) with too much truth : refrain from these men and let them alone , for if this their councell and their work be of men , it will come to nought , but if it be of god , ye cannot overthrow it , lest happily ye be found to fight against god ; and its hard for you to kick against the pricks : no powers nor people did ever harden themselves against god and prosper : subtile sanballats , tale-bearing tobiah's , and haughty hamans ( who never had that honour , from the honest mordecaies or seed of the jewes , they hungred after , being themselves that seed of evil doers , which are never to be renowned ) were ever insinuating to kings and rulers against the saints in all ages , as a certain odde people dispersed about the provinces and kingdoms , whose lawes are diverse from all people , neither keep they the kings lawes , but intend to rebel , est. . , . neb. . , . . so that it cannot be for the kings profit to suffer them , and so sugge●ting ( as those ministers , who though they swear to the kings supremacy in all ecclesiastical , as well as civil cases , yet in effect take themselves to be supream directivè , in point of appointing what 's the faith , what is heresy , who hereticks , owning the magistrates as supream , only correctivè in point of punishing hereticks , when they have censured & sentenced them as such , do at this day ) * that if it please the king they may be destroyed : yet i say to thee ( o king ) and to all thy councells , and subordinate powers , as ye tender your internal , external , and eternal welfare , proceed not upon account of their proposition of it to you , to persecution of that seed , which it 's so much for the kings profit to suffer to live quietly under him , that ye cannot prosper to any purpose , but must rather perish in all your other purposes for their sakes , while your hands are stretched out against them , and till ye come to let them stand peaceably by you ( at least ) while you have your own , if yet ye will not stand as one with them in their right religion : and if ye mean more lastingly to enjoy your own formes of it ( which are not everlasting , as the other is ) be not found fighters against the power of godlinesse where it appears , for that hastens the fall of the formes before it , which else would be longer liv'd , then so they will be : but if you build anything at all that shall stand much longer then while ye are building it , return to him , who not long since smote you , or else his hand will be stretched out against you still , and begin upon the right basis , the light , and spirit , which leads only into that life , and divine nature , the letter talks on : what ever forms of government , civil or ecclesiastical , grow not up from the ground of that true righteousnes , peace and joy in a holy spirit , in which , and not in words , shewes , forms , nor observations , christs kingdom stands , which is now at hand , must give way to it , as that comes on , no building of man being able to stand , where the lord begins to shew his building , esdr. . . . and though the builders think they make as sure work as those , isa. . , , , &c. that say in the pride and stoutness of their heart , the bricks are fallen down , but we will build with hewen stone , the sicamores are cut down , but we will change them into cedars ; yet they shall build , but i will throw down ( saith the lord ) yea every house that is not so built , is not on the real rock , but the slippery sands , and when the rain descends , the floods arise , the storms and winds begin to blow , and beat upon the house , it will fall , and great will be the fall thereof . according to the liberty by you yet lent us ( who are in their desires sold not only for bondmen , and bondwomen , for then we should the better bear it , but even as very sheep for the slaughter ) it 's no treason to you , for us to reason with them , and with you about them , by reason of whom , so many souls are made to perish ; and 't is no lesse then to betray your own souls to slaughter , and eternal slavery , for you not to try their talk. first , who tell it you for truth , that there is now no guidance of christs own ministers by christs own infallible spirit : they that teach , that their own teaching is but falible , may easily draw all their implicit followers together with themselves into the ditch . secondly , talk for liberty of conscience , while they are under the lash of others , and for persecution , as soon as they can climb to be lords over all . thirdly , that affirm christ's righteousness , wrought in his saints persons , by his power and spirit ( serving to sanctifie them too , & to fit them for heaven ) to be of no other worth , and worth no better name ( and worse they cannot give it ) then that of unclean dung , losse , and filthy rags , which doctrine is necessarily deducible from t. d's . writing against the quakers , who yet sayes , david , even while guilty of adultery and murder , was not in a condemned , but in a justified estate , fourthly , that where and while god tenders salvation openly and universally to all men , he secretly intends it , but particularly only , to a few . fifthly , that that light the quakers testify to , which in truth is no other then the true light , which the life is , which their own rule of scripture sayes , john . . enlightens every man that cometh into the world , enlightens not every one , but very few , and is an horrible figment of the quakers , an imaginary christ , as to salvation in all divine matters , darkness , blindness it self , and many more sayings of that sort , under which they scorn it ( as j. o. does * ) and other divines , viz. r. b. and j. t. little lesse . sixthly , . that the letter of the scripture , is the only sure foundation , and rule of all faith. . that the said letter is variable and varied , and yet . . that a thing that is variable can be no rule neither , which is one of the many rounds the rabbies run in . seventhly , that preaching of perfect purging , and full freedom from sin in this world , is a doctrine of devills ( so t. d. ) and punishable with prisons , and other paines ( so i. o. ) & that there 's no purgatory , for purging away the remnants of it ( as the pope falsly sayes there is ) in the world to come neither ; which perfection of holiness ( so far as to deny of all unholiness ) and salvation of souls from sinning , is the meer end of christs coming , matth. . . the end of all ministry that 's of his giving , eph. . , , . the end of all the apostles writing , & willings of men to walk in the light , cor. , . iohn . , , . iohn . . and of all true faith or beleiving , pet. . . and , as it 's no treachery in us to you nor others , nor yet in you , and us , and all men to our selves , to try what 's truth , before we trust , take , and talk for it , much more obtrude it , as that truth , which must subpaena ( as so ) be believed by ali : so it 's no lesse then time for us to ask , and put it to the question among you ( sith both cannot be so , who are so contradictory , and if they be right , wee l own our selves to be wrong , when once they prove it ) whether those , who in christs name minister the abovesaid messes for truth , or the qua. who in their ministry minister the very contrary , and no less then the infallible truth it self , be christs ministers : so having in my time , born my testimony , as a friend to the truth , against such as tread , and trample it under feet , and a●k'● an answer from that of god in all consciences ( to which i appeal , to judg between the clergy , and the quakers , who are in truth ) i sit down satisfied in my own conscience in the sight of god , holding love to all mens persons , and warr with nothing , but mens wicked works , not knowing whether this may be the last time of asking ; after which ( as to this way of appearing in print against the pervertures of the parish priesthood ) i may , for ought i know , for ever possibly hold my peace . sam. fisher. a lamentation over lost-souls : with a word of warning to all kings , princes , parliaments , powers , and people to beware of such priests , a● uphold the devils kingdome , by pleading ( contrary to the scriptures of truth ) a continuance of iniquity for term of this life , & a necessity of mens transgressing of gods law while they li●e in the world , or have any abode in the body . in th' snare you are ( dear souls ) i truly know it , and , wot i't not , yet there is . that doth shew it ; for first , that 's worst , you are beset with sin ; next those are foes without , ( for that 's with - in ) who preach , yea teach , yee cannot live with - out it ; who hint , live in 't , yet shall yee live , ne'r doubt it ▪ such watchmen catch men in sins snares , not out , by such , how much to take sin lies at scout y●u in its gin , you 'l know when th' light is heeded : know'● now , and how christ iesus is not needed , to win from sin , if in it souls can thrive , to save from th' grave , if there souls are alive . i trow , you 'l know , you cannot live in sin , when all dy shall , who live , and dy there - in : wherefore , before you live you ought t' eschew it ; then must ( i trust ) even whilst you live , or rue it . read this ( for 't is a ridd●e else ) in th' light ; heart read , for th' head herein obtains no sight : it s wis-dom is too dim this depth to enter , vn - lesse you guesse by th' spirit , which dives to th' center . give ore , no more your selves with vain hopes cherish , for lie , and die in sin who doth doth perish . but lay away all weights , sins , which be - set you abandon , and shake off such priests , as let you , and shun , that run you may , with saints , that race , which brings with wings from sin , to th' holy place . to th' place , where grace is perfect , holy sion ; the mount , where ( count upon 't ) there comes no lyon , nor man that can work evil , where the pure in heart leave part alone , and their right 's sure : for while you stile those saints , who plead for evil , and them christ's members , who still serve the devil , nor leave , but cleave to them , the light ye flee , and sure , ye pure ( as christ is ) cannot be. for hire they tire you out with talk , ●ut know their words are swords , which will souls over - throw . their eyes toward lyes are set , truth they be - spatter ; time - serving , swerving still from god they scatter . they sooth , speak smooth , charm , dawb , sow pillowes , flatter , cry peace , where peace is not ; so ends this matter . sam fisher. a list of some of the typographicall mistakes . though ( in i. o's . blind judgement ) it seems to border on atheism to say the same fate ( as to mistakes ) hath attended the hebrew and greek text of scripture in it's transcribing , as hath done other books , yet it seems to me , upon that but running review i have yet taken thereof , that the same fate , in that kind , hath attended this of mine ; which hath ever yet attended both the scripture , and his , & i. t 's . and all other books too ( of any bulk ) in their passage through the press . as for the faults that have befallen this , as they are not very many ( considering the greatness of the impression , and the smalness of the print ) so they are too many to passe altogether unmended , unminded & unmentioned also : whereupon ( excepting such as ( being more gross ) are with a pen already rectified to the readers hand ) of such as are not mended , i shall mention some , wishing him to mend the rest in his own mind : yet some of these hereunder noted were espied , and amended before they were wrought off wholly at the press . in the . exercitation page . line . read kings p. . l. . r. stout standing p. . in the margent r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . l. . r. there , p. . l. . r. life p. . l. . r. if all p. . l. . . r. more then good ones evill once for more the good ones evil , which is set twice ore . in exerc. . p. . l. . r. thou shootest , p. . l. . . r. live in sin p. . l. . r. rounds p. . l. . r. and l. . r. such silly . in ex. . p. . m. for emul●ate ●enucl●ate p. . l. . r. stirs & strifes m. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . m. for ut r. at p. . mar . r. divinus p. . mar . r. scripturae author p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. . r. upholder p. . l. . r. for the scriptures l. . r. malicious p. . mar . r. synonimous p. . l. . r. more then th●se p. . l. . r. streining . in exerc. . p. . . . blot out we p. . . . blot out of p. . . . r. no indirect l. . r. but by p. . l. r . r. [ apage ] p. . l. . r. and in p. . l. . r. denomination p. . mar . r. israél , midian , ahaz . in the appendix p. . l. . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the two sheets at the end p. . l. . for have have r. have . sundry more typ●graphical errors prob●bly there are uncorrected , then i can on a sudden cast my eyes on , by some of which possibly the sense is interrupted , but of all that are , i may safely say [ with i. o. in his vindication of the entireness to a tittle of the originall texts ] bate all such as are evident mista●es , consisting only in superfluity and redundancy of unnecessary ● deficiency of words necessary to the sense of the place , that is to say a● of what sort soever , and then there will be few or none at all . in a word , let every reader do the printers that [ wonted ] right of winking at their [ wonted ] doing wrong : and as i , by their failing , have fallen under the common fate , so i ask no more but that common favour , of non-imputation of their faults to me , ● as mine . typographi ●e reputentur amici . s. f. the preface . john owen , who hast been stiled doctor in divinity , and dean of christ-church coll. oxon. and thomas danson , stiled m. a. minister of the gospel , at sandwich in kent , and late fellow of magdalen coll. oxon. i have taken a view of three books of you two lately extant , against the people commonly called quakers ; namely , of thy threefold thing , i. o. or double-tongu'd piece of divinity doings about the letter and the light , lyingly relating in other parts of it ( partly ) and in its latine part ( principally ) to the quakers . also t. d. of thy two little fard●es of much falshood , generally superscribed with these two untrue titles , viz. the qua. folly made manifest to all men , in auswer to r. hub. the qua. wisdome descends not from above , in answer to g. whit. replying to the other . for the truths sake , which now lies at stake openly between you two , and them , i am minded , as moved in way of reply , to say something to both your books , and to your selves , and the world also about them . i intend not a total translation of that forraign language , wherein that foresaid latine part of thine i. o. in which thou fight st most fiercely with thy fore-nam'd friends , was written ( so much of that shall serve , as will serve the turn of such truths as i h●ve plead against thee in the service of ) nor a total transcription of either of your books ( they are not worth it ) not yet an answer to every falsity that is found therein ( hoc opus , luc labor est , they are more then my measure of arithmetick can easily reach to reckon up ) but a due expostulation with you both , on the quakers and the truths behalf ; an animadversion of some at least of those many absolute absurdities , follies , confusions , false doctrines , flat contradictions to yourselves , which are eve● and anon therein uttered by you ; a subversion of your topsie-turvies , who set the chief things ye have to do , withall a●chi-podialiter ( as it were ) with the heels upwards ; a blowing away of those blasphemies , lies , calumnies , opprobrious titles , disdainful subsannations , unjust accusations , spiteful aspersions , abominable abuses breat●d out by you against the people abovesaid , whom , all that curse , shall once see and say , are a seed , whom god hath blessed ; and ( to be short ) an examination of many such matters in every part of both your books , how scamblingly soever they lye , here some , and there some in them , as i find bear any reference to the qua. or to those doctrines , viz. of iustification by the righteousness of christ in us : of the letters not being the only foundation and rule of faith and holy life : of the infallible spirits inspiration , and infallible direction of his ministry at this day : of the vniversal love and grace of god to all men : of the true saving light of christ , enlightning every man in the world : of the attainableness of perfect purity , or freedome from sin in this life , in each of which ye differ from them , and which against you both , and your adherents , are held forth by them . sundry false and grosly absurd businesses against the light , and its children , may not improbably be briefly noted , as they lye most notably obvious to every common capacity , in the nine sermons of iohn tombs , b.d. which came piping hot from the press , while this of mine to you two , is coming to it , put out by r. baxter ; which pair of blind brethren , as much enmity , threatning , and thunder without lightning , as hath been between them hitherto against each other , are it seems , like herod and pilate , now made friends together against christs light , so as to make one head , though two horns , wherewith to thrust it down if they could , for which a rod , a rod in the lords hand , is already ready for the back of baxter , who , and his once heretical and heterodox , but now reverend and orthodox brother tombs , as two twins that tumbled both out of one belly , even one and the same womb of that babylonish bawd , are both to be tumbled into one and the same tomb , or grave , that ( as your two i. o. t. d. ) so their pair of pratings may go together into the earth , whence they came , as like to like , earth to earth , ashes to ashes , for dust , which is the serpents meat , all your divinity doings are , and unto dust must they all return . now as little method as thy book i. o. hath in it , yet is it as capable to be divided into parts , as it is in each part , in one thing or another , most palpably divided against it self . as to the subject matter thereof , it is in general twofold , ( viz. ) the outward letter , and the inward light ; that external writing , or legible form of words , commonly called the scripture , the holy scriptures , which are ( ad extra , but ab intra ) only and meerly without , though from within ; together with that internal law , spirit , power , or word , which is ( ad intra ) by all that know the truth , as it is in iesus , both seen , felt , heard , understood , and witnessed to be within , not more cryed up by the men call'd quakers , who live both according to it , and the scripture , then decryed by the men that are but supposed to be christs ministers , who are utterly erring besides them both , knowing truly neither the one , nor yet the other . sund●y touches there are given by thee , as thou goest along , at other things ; ( viz. ) vniversal grace , perfection , persecution , modern inspiration by the spirit of god , revelation , and such like , about which thine and the quakers doctrine differs , by which ( as ex pede herculem ) thy pulse is felt , and it 's spied out how thy spirit blows against christs ; thy truthless talk , of which may ( the lord leading to it ) not unlikely be talked with by the way , before i have done : but those two abovesaid , being well nigh the totum in toto , & the totum in qualibet parte , the matters thou mainly medlest with , and most miserably mudlest thy self about , thoroughout the whole body of thy book , and every part thereof , making little less then a very god of the one , i. e. of the letter , which is the last and the least , and the lowest of the two ; and little better then a very devil of the other , i. e. the light , which is the first , and the highest , and the greatest ; so that all others are but toucht upon , as in subserviency either to the deifying , or defying ( respectively ) of one of these , to clear away that fog and smoak which thou raisest about them , both to the thickning and darkning of the sun and ayr , so that none can see either of them clearly , through thy cloudy collation thereupon , is the chief intent , and likely to be the chief and utmost extent of this present answer . as to the tongue wherein it treats , ( excepting here and there a little hebrew , and ( for shew sometimes more then service ) a penful or two of greek interlin'd in both parts , and now and then two or three licks of latine among the english ) thy book stands divided into two parts , ( viz. ) latine , and english ( a cloven tongue of another nature then those that sate upon the apostles ) and these are as the two horns of that second double-fac'd beast , that is as the lamb , and yet speaks like the dragon , wherewith thou pushest at thy opposers on the right hand , as well as on the left , even not only at thy own brethren , the protestant divines , when they please thee not by divining the contrary to thy peremptory peculiar positions , and preheminent pratings , together with that blind brood of the first ten-horn'd beast of rome , to whom both thou and all thy brethren ( though in many things ye justly band against them ) are brothers in nature still , and of neerer kin then ye well ken or wot of , but also against the true people of god. these two general parts ( each of which is prefaced with an epistle also in language like it self ) stand divided and subdivided more particularly within themselves , ( viz. ) the english into two treatises , which subdivide themselves , the one into six chapters , the other ( though falsly figured ) into eight , the latine into four apologetical exercitations ( as thou call'st them ) for the holy scriptures , against ( as thou call'st the quakers ) the fanatical ones of these times . which fore-named divisions and subdivisions , that are scarcely more divided from then against each other , do all split themselves yet fu●ther into a new needless number of smaller sections and th●ses . the two english treatises which arise mostly from one and the same spring or head , together with the other ( not god , nor his spirit , nor yet the scriptures , but the head of the serpent which is to be bruised , thy own brain , vain invention , and imagination ) run along treating to and fro in two distinct streams , or torrents awhile , and at last , having ( as thou sayst ) arctissimum materiae & doctrine consortium , a neer coincidence of their matter with it , and affinity in their subject , by which the whole trinity of them is drawn into that unity to compleat thy double doctrine ( far ) from the scriptures , for the scriptures , fall into one with the latine sourse , or lake of lyes , that burns more hotly then the rest in wrath against the quakers . and having there lodg'd and center'd thy two english discourses , and drawn them into one with this , ( verifying herein that old true saying , vis unita fortior ) thou ventest that venome in stronger streams , and spittest out that spite more fluently , and in fuller floods against the qua. which was in some few places only sprinkled out upon them before , and filling up what was behind of thy flattering false applauses of the naked letter , which with some of the same that were used before , and some new super-eminent undue titles thou● here also magnifiest , beyond the bounds and measure of all modesty and truth , hoping belike to appear approved of christ , as one of note in his service , ( what disservice soever thou do him otherwise ) so long as thou art found saying something ( though hoc aliquid nihil est , as good thou hadst said just nothing as no more to the purpose ) and raking , and skimming , and scraping out of thy own thoughts some ample apologies for the scriptures , thou fillest up thy measure of mad mirth against that true inward light of god , and its children , that testifie unto it , as that which is to be preferred before the letter , and was before it , as that which the letter was given forth from , despising these , as in thy english epistle , p. . p. . under the ( as false as foul ) terms of poor deluded fanatical qua. pretending to be guided by an infallible spirit , that oppose the whole truth about the word of god , so there under the abusive clamours against , and charges of them ( even by whole-sale ) as fanatical ones , that are notoriously known by their errours and foolishness , who are driven by the power of an evil spirit , & depressing the light ( which is the name of christ exalted above all names ) without any colour of light , or tolerable evidence of scripture , or reason , that it is by ten thousand degrees so bad a business as thou makest of it , into so low a condition , as wherein to stand in need ( so far as a thing that needs no such thing , but infallibly evidenceth its own innocency and excellency , may be said to need it ) of such apology , as at the end of this work thou wilt find me making for it , and so as to put it under every name that is named , not only of things in heaven , or pertaining any way to the kingdome thereof , but of things in earth too ; and ( if ens be better then non ens , as ye count it , and a being , though a bad one , be better then none at all ) under things that are under the earth also , setting it at naught , so as to render it worse then naught , till ( what in thee is ) thou quite annihilatest , and mak'st just ●ought or nothing of it at all : having made unto thy self a graven image , and golden god , of that meer image thou hast by thee , of the old original copies of the scriptures , in thy frothy , vain , light , and yet dark and lightless mind , thou dost , hos omnes naso suspendere adunco , ironically fall a scoffing at the qua. and the true light of the true god , and consequently at the true god from whom it comes , puffing at it , as if thou wouldst puff it out at a blast , making thy self merry over it among thy academical admirers , laughing both it , and all that own it , and so him that gives it out , even to very scorn , terming it , ( as if thou knewst not what to call it that is bad enough for it ) i know not what light , that hath no community or correspondency with the scriptures , and ( jeeringly ) the infa●lible d●ct●r , that counterfeited light , or word within , the feigned imaginary christ , i know not what god , or plen●iful horn of the heavenly goat , better then any god , ● h●rrible figment , a certain imaginary christ they lyingly devise , which is a light within common to all , i know not what spiritual every thing , that is truly nothing , the meer imaginary and fancied christ of a s●rt of fanatical men , i know not what divine quality , or soul of the world , mingled into all things , which may be every thing , and in very need is just nothing . thus when thou hast made thy self sport enough with vilifying the light of christ , and christ , who is the light , thou art pleased to end thy play with a nullifying of it , and so de nihilo nihilum , nihil in nil , &c. out of this nothing there can come nothing ; and thou having done thy do with it , hopest to hear no more of it , away it must without more ado , having nothing to do , in rerum natura , but to make i. o. merry a while , and at his will to become nothing again . but i. o. — hoc ego opertum , hoc ridere meum ( tam nil ) nulla tibi vendo scriptura vel inane tua quacunque vel ipsa . as very nothing as this light of christ , and word within is with thee and thine , whose thin somethings , and empty every things , in which you yet bless your selves , are wearing out ; and mouldring to nothing , yet such as know the true worth thereof , will not so undervalue it , as to sell it for any of thy vain scripture for the scripture , nor for the best of that best scripture , which thy vain scripture for it prefers before it , which scripture yet , as to its own proper place and use , they are far before thy self in preferring . and howbeit , thou deemest that the light thou so damn'st down to nothing , hath done with thee , thou having thus done with it , and done it away as far from thee , as a man of thy cloth can likely fling it ; yet there is an hour thou art not ware of , wherein thy self and it must meet again , in which it will find thee out for all thy floutings of it , and come nigh to thee to judgement , as a swift witness against thee , for more things then that , which thou hast forgotten , and set all that thou hast done in thy vile body in remembrance , and in order before thee ; and unless thou repent thee in the time , wherein in the goodness of god its given men to lead them to repentance , damn thee for ever , far further from any sight ( as to enjoyment ) of it self and god , then ever thou by all thy judgement past against it , canst condemn it from thy self , or possibly judge it out of thy sight . as for thy pair of pamphlets , t.d. they consist more particularly as follows ; viz. the first ( which , besides its piece of preface , is a meer five-fold fiction ) of a treble tale , untrue relation , or cursory , crooked , crude , and decrepid account of the three disputations , that were held at sandwich , on the twelf , thirteenth , nineteenth daies of the second moneth , . between thy self , and three of us called quakers , viz. r. hubberthorn , g. whitehead , and my self ; together with a short answer , as ( to the saving me that labour , who should else have so entitled it ) thy self most truly superscribedst it , p. . ( for indeed thy devils bow shoots too short , either to hit the mark thou shootest at , or hurt that innocent lamb-like spirit , that speaks in that , or any other , of r. h. his writings ) to a trifling pamphlet put forth by r. h. as thou triflingly termst it : and lastly , a brief narrative ( so thou nam'st that last and most remarkable part thereof ) of some remarkable passages . the second , which , besides thy epistle and preface , is but as it were a lesser chump of the same old wooden block with the other , subdividing and cleaving it self out also into five smaller chips , fit for little else but fewel for the same fire , by which ( as by the day that now declares the workman , and his work , of what sort it is ) they are all to be both revealed , consumed , and burnt up , among the rest of those bryars and thorns that are setting themselves to battel against the lord , and of those buildings of wood , hay and stubble , which the scornets of the corner-stone are erecting to their own ruine ; viz. a kind of epitomical repetition of what was shufflingly said by thy self in thy first tritie , concerning the four heads , or rather and indeed against these four points of doctrine , viz. the light of christ. perfection . iustification . the scriptures ; with frequent references to thy ( so call'd ) qua. folly , for the rest of thy replyes to us , who had replied to them all ore and ore again before . and lastly , another narrative ; ( not so call'd by thee ) yet for the lies and naughtiness thereof , and nothing else , much more remarkable then the former , as will be seen in my animadversion of it . having said this little to you both , i.o. and t. d. about your books , by way of preface , or dedication , of what hereafter follows , to your selves , and all your followers and fellow-labourers in the like lame cause , who belabouring your selves in talk about the letter against the light , live and walk more by the false fire , and twinkling flash of your own thred-bare thoughts and infatuated imaginations , then either by the letter , or the light. i come now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without much preamble , or more ado , ad rem substratam , to the businesse and work it self , as it lies before me . and howbeit , i shall not regard any external form , order , or methodical manner of proceeding with you , so much as words and matter of profit and truth it self , yet as there is a quaternity of you , or rather a fraternity of four angry fighters or quarrellers with the quakers , and the truths told by them , viz. i. o. t. d. i. t. r. baxter , all whom , first or last , one where or other , more or lesse , i shall have to do with : so ( though not therefore ) i shall divide my ensuing undertakings against you , in the name and power of god on their behalf , in such wise , as thou i. o. dost thy doctor-like divinity disputations , or latine-labours against them , viz. into four apologetical exercitations , or earnest expostulations with you . the first whereof is to be more down-rightly directed to thee t.d. ( the rest , who are of the same misty mind with thee , not excluded ) in way of examination of that legend of lyes , which thou , like some great benefactor to it , bestowest on the clergies cause , against the truth , and its children ; and as concerning the point of iustification in special , which thou makest thy self a main mannager of against us for all the rest , who say little of it , and in which thou , by thy lies about it , in both doctrine and matter of fact , most basely abusest both thy self , and the truth , and my self in particular , and all the qua. in general also . the second is to be most peculiarly directed to thee i. o. in examination of sundry of thy base belyings and misreportings of the qua. as to their mis-behaviour toward the scripture ; about which t. d. who sides with three therein , doth but give us a short snap and away ; and as concerning the very formal being , nature , text , or letter or the scripture it self , ye call your canon , the b●unds or measure of that your supposed canon , the hebrew puncta●ion , integrity of the text to a tittle without various ●ection , and such like passages , which thou more preheminently pratest on , then all thy fellows . the third is to relate ( though partly to t. d. and partly to i. t. and r. b. al●o , as being all three in some sort tampering together with thee in the same muddy manner , about ( at least ) some of the same mistaken matters , yet ) principally to thee i. o. who , in the dark dream of thy night vision , drivest on more down rightly , as the prime promoter of these principles , viz. that the scripture , and every syl●●●le and iota thereof , is the word of the great god , the most efficacious , powerful , all-sufficient , all-perfecting , heart-searching , soul-saving , living , life-giving word of the living god ; that it , even that outward writing , letter , external text , and not any such thing as an internal word of god , spirit , or light within , is the only infallible guide , incorruptible canon , perfect rule of all faith , holy life , saving spiritual knowledge , or worship ; the most certain sanctuary for the preservation of all sacred truth , the most sure touch-stone , stable standard , firm foundation , true witness of god , the most invariable , inviolable way of safety and security to all divine verity , the most absolutely necessary means of spiritual and eternal life , cum multis aliis quae nunc praescribere longum est , with much more ( id genus ) of the same soure leven too long to be reckon'd up here , sith they are all to be elsewhere reckon'd with in due time and place . the fourth will be promiscuously and interchangeably carried on by way of entercourse with you both , ( i. o. and t. d. ) which two only were intended to be by me so much as medled with , when i first was throughly resolv'd on some reply to your rude reproachings of the truth , as concerning your denial of the universality and sufficiency to save such as heed it , of the light and grace of god in all mens hearts , of modern , immediate , divine inspiration of perfection , as to the purging away of sin in this life , and as concerning your dream of a peremptory election and reprobation of persons unborn , viz. of very few to life , and of many to one as unchangeably to damnation , without respect to their doing good or evil in their life ; about all which , as occasion is , i must have , in a few words , a round reckoning with you both , ( i. t. r. b. and all the rest of that self-reverencing black-mouth'd brotherhood , as blindly banding in one body in the self-same mist of darkness , not excluded ) for the rounds ye run in , as to those particulars at the latter end , i. e. in the said fourth and last part of these foresaid presents , in which , as occasion is , ye four aforesaid fellow-fighters for your own follies against gods wisdome , are likely , little or more , to be all bespoken , in one or other of the chapters , into which also i shall subdivide the fore named four divisions . if ye four foxes , that spoil the vine and her tender grapes , whereof ( inter-scribendum ) one successively still started out afresh upon me , as i was pursuing the sent , and chasing the other , had like those of sampsons ▪ turned tail to tail in all points , ( as in some ye do ) and took several wayes , ye could not so well have been caught altogether , as now ye may , notwithstanding all your majestical craft ; but sith ye face all one way , and joyntly steer your course in general to one cave running parallel into the same wood of your own wisdome , there housing your selves in the same holē , dreaming altogether of no danger neer you , in one den of darkness , there needs no more , but to set something to the mouth of that bottomless pit ye all belong to , out of which the fox-like strong sent , and stinking savour of your erroneous tenets vents it self , to the poysoning of poor peoples souls throughout the whole countryes where your respective beings are , and so digging you out of your foresaid dens , put you altogether into a bag. s.f. the first apologetical , and expostulatory exercitation . chap. i. first then , though they came out last , and began to fly abroad some while after i. owens , yet i shall begin with thy two butterflyes , t.d. which have flown up and down the world , not only upon the wind of their own wings , but also , as fast and far as they could carry them , upon the light chaffy leaves of the whiffling news-books , for some few moneths together , to the frightning of all such folk as are befool'd into an implicit faith of thy folly to be wisdome , out of that little wisdome they have , by that fearful flutter they have made thorowout as well the cities , as vniversities and countryes , with that fal●e , flashy and fair-flourishing title of the quakers folly , under a meer empty seeming shew of manifesting whereof to all men , thou hast more truly in the eyes of wise men , and more fully manifested thy own , and that so egregiously , that petulanti splene cachinno , some man of a light spirit , and ticklish spleen , so much concern'd in the all manner of ridiculosities thereof , as i and my two friends of truth , rich. hubberthorn , and geo. whitehead , who together with me , who am very much , are not a little belyed therein , would have sent them home to their author long since with no other rod at their backs , then some loud laughter thereat before the world , they being worthy of little better reply : howbeit , i have answered them hitherto with no other then sober silence , partly because the first is captivated already from doing so much mischief as it was designed to , and both before and behind too well besieged to do any great execution against the truth , being , a priori , beset by a book of r. hubberthorns , which it gives ( as it faith it self , p. . ) a short answer to , & a posteriori , by a book of g. whiteheads , in which it is as soberly and ●ufficiently replayed to , and partly ( if not principally ) because , as i.os. three treatises have one with another , as he saith , arctissimum materiae seu doctrinae consortium , so thy two books have with his , as to the doctrinal parts , such an affinity in subject , and co-incidence of matter ( being both di putatory , more or less , against the self-same truths the qua. tell ) that in answering the one , the other remains not unanswered ; and as to the narrative parts of both , which are full of false narrations ( if two false tongues of two lying linguists be like one another ) haud linguae dissidium , scarce more difference in language then thus , that as i.os. book tells tales in some , so both thine do in some other particulars against the qua. , insomuch that i saw i might , as also i accordingly do , though the bulk hereof thereby become bigger , and the time of its coming out to publike view a little later then was once intended , in replying to i.o. in many places , wherein he and thou t. danson ( who , eodem horrendo ●ercussi scotomate , dance the r●unds often together in the dark ) do meet in one , easily interpose such a general answer , and render such a round reply to thee and thine , together with him and his , as by which the truth , i singly seek to vindicate , may be truly served , though what i do is scarce so smarting a rod , as by thy two abusive businesses is truly deserved ; and that what is fit to be said , by way of answer to thee , that is so over-p'us , that it can conveniently come in neither directe , nor collateraliter , as miscellaneous among the matter that mainly relates to i.o. might ( as it is here , and as it is but meet ) be clapped on as additional at the beginning . i shall begin with the wings of thy two pamphlets , each of which hath two waxen ones a piece , viz. an epistle , and a narrative , which by the help of those lyes , and false tales , they are , as with so many peacocks tails , behung with , they fly so high at the face of the sun itself , even the light and truth of the living god , that they melt of themselves before the heat thereof , and must , at last , lye as low ( though they sore aloft for a while ) as the very pit of perdition , the smoak of which , together with their fellow - locusts , they first came out from . these their two respective wings , whereof i know not which to call the left , and which the right ( so sinister are they all , and so little dexterity is therein any of them ) being a little cropt , or closely clipt , the barebodies of both t.ds. divinity books , as they will never soundly recover of those wounds that each of them hath had already from the hands of of g.w. and l.h. respectively replying to them , so of the further bruises which they , together with i.os. academical ousets , and hasty assaults of the same generation of just ones , are like to meet with in this ensuing encounter , they will be disinabled from flying abroad so fast , as to do any mischief where the night spends , and the day dawns , though they may possibly live so , as to crawl and creep about a while in some collegian cells , and other such like dark corners of the earth . my entrance shall be at thy epistles , in the first of which thou t.d. sayest , perhaps the reader will wonder that thou shouldst meddle with such a generation as the quakers , and think thy time hangs on the lug , and will not off at any considerable rate . rep. i confe●s i am one of those readers , that more then think thou mightst have spent thy time far more considerably , and to better purpose , to have fully fell on with the qua. in that good work , then to fall upon them for it so fouly as thou dost , of calling thy rude people to repentance from all sin , into perfect purity and holiness , the very thing thou pretendest to have thy wages for . but when i consider the old proverb , that all trades must live , and that thine , as well as that of the lawyers , is no longer liv'd , then while people live and die in trespasses and sins , i wonder no more then at demetrius , and his fellow silver-smiths , of like occupation , who , by that cast of keeping men in sinful blindness , having their wealth , throw dust into the ayr against the light , that would lead them out , that thou and thy muddy generation meddle so much as ye do , to muddle mens minds against such an enlightening and purifying a generation as the qua. are ; and besides , prov. . . every fool will be medling , as iannes and iambres were , as thou and i.o. * are , to manifest the qua. notorious folly in these daies , till they most notoriously manifest their own . t. d. thou tellest , 't was never thy ambitīon to appear so publikely as in print . rep. it had not need , unless thou hadst better ware then thou hast , the darkness , which vents it in thee , is the likeliest place to put it off in , it being not vendible in the light . t. d. that hadst thou consider'd the likelihood of the qua. printing , which would necessitate thine , thou shouldst likely have waved any discourse with them . rep. insipient is est dicere non pura●om : it s as much innocencies ambition to appear openly in the service of truth , as 't is the guise of guilt to hide its head : thou mayst well think the qua. who are in the truth it self , which thou art not yet so much as ( truly ) in the words of , will not be out-weigh'd by the wind of one that ( as thou sayst thou didst ) chuses rather to out-word them ; and whether thou appear any more publikely for thy lyes and doctrines of vanities yea or nay , yet the truth , which may be a while opprest , never sapprest , * will now lye no more hidden under the black dawb of darkning school-distinctions , but will appear , and shine forth more and more , as the morning light to the perfect day , so that ye may to as much purpose forbid the sun from rising in its time , as busie your selves as ye do , to blind honest-minded men as ye have done . t. d. that repentance is now too late , and perhaps unmeet , for god can serve himself by the meanest instruments , among which thou rankest thy self . rep. not too late yet , much less unmeet , so be thou come back by a true repentance , as is most meet thou shouldst , not only for , but from thy inconsiderate opposition ; for the lord will receive thee , through judgement done upon thy lyes , to mercy , for all that 's past , in and by the same light thou art yet an hater of , if yet thou wilt unfeignedly look back to it , and follow on to know him in it , while he strives with thee by it in thy own conscience , and convinces thee of all thy evil deeds thou hast done , and that he requires thee to depart from , who can and doth serve himself by meaner instruments then thou mayst be made ( as meanly as thou , truly enough , confessest thou hast serv'd him hitherto ) in case thou quit thy old master the devil , whose now falling kingdome thou art helping hard to uphold , while thou pleadst so strictly , as thou dost to little purpose , the necessity of all mens sinning while they live , and serve the lord as strictly , and sincerely against sin and satan in thy self first , and then in others , otherwise repentance it self may prove too late indeed , and will too , if thou turn not at the reproof of wisdome , that , as far as thou art from it , is nigh thee in thy heart , till it scorneth the scorners of it : in love therefore to thy soul , the sin whereof i hate , as it is the enemy of it , as late as it is , be advi●ed in time ; qui non ante cavet post dolebit , better late then never . t. d. thou sayest , thou hopest thy reader will see the qua. out of their disguise . rep. i hope so too , out of that wherewith t.d. and i.o. have both disguis'd and disfigur'd them , by then he hath read what r.h.g.w. l.h. have written to thee before , and what hereafter follows , or el●e he is one of those readers of us , i.o. complains of , p. . of his epistle , whose interest compels him to chuse rather to be ignorant of truth and us , then to be taught truth by us ; and if any will either let our books alone , or rejectingly read them , and will needs be ignorant , let him be ignorant ; as we cannot make such a one better , so , what ere he does , we are never the worse . t. d. that he will find cause to speak of the qua. with pitty and compassion . rep. so i hope too , when he shall see how miserably the men , call'd ministers , do misrepresent them , and by their lyes abuse and wrong them to the world . t. d. and of their opinions with hatred and detestation . rep. with hatred and detestation of those opinionists , who , being but in their meer thoughts of the things of god themselves , deem the qua. ( who are past opinions , and know him that is true , and are in him that is true , and the truth it self , knowing also themselves to be of god , and that the whole world lyes in wickedness , ioh. . , . ) to be but where themselves are , namely , in their own vain imaginations and opinions , and damn down also to hell it self those our opinions ( as they call them ) which are the only plain , pure , infallible way to eternal life , as that deformed monster ( so he calls it too ) which t.d. in the next page of this epistle , and in his first narrative , sprinkles into the name of quakerisme ; and i.o. ore , and ore , and ore again , in his contra fanaticos , into those of enthusiasme fanaticisme , nescio quid , and as many more as come at last to vere nihil , or truly nothing . t. d. next thou promisest thy reader ( and no more then thou sayst also shall be performed ) viz. a true account of the discourses ( so much of them as was argumentative , and pertinent to the questions under debate ) or , as 't is in thy title page , a true relation of what passed in three disputations , apr. . . . . between thy self and three qua. g.w.r.h. s.f. rep. hadst thou entitled thy true account , true relation , thus , viz. a false account , a false relation , thou hadst sav'd thy self the labour of one lye at least , for then thy title had been as true an account of thy book , as thy book is not a true , but a meer counterfeit account of the disputations ; but as 't is , thou hast told a lye more then ordinary , which hath its being ( as a lye ) from no other clause so much , as from that term of ( true ) thy work being ( as will appear ) not only a very broken and decrepid , but also a very untrue and false relation of those affairs it pretends to relate to ; so that by saying ( true ) here , thou hast spoken falsly ; whereas , hadst thou in stead of ( true ) said ( false ) thou hadst in so doing said no other then the very truth . in which true relation of those discourses ( as thou falsly callest it ) how well thou hast quitted thy self , as to such an honest and true account , as is here so faithfully promis'd , any honest man that was then present may see : when as . set aside thy own large and lax * answers . . set aside thy own confessed enlargements of the said lax , and still as mouldy , though new-mouled answers , with thy often long ( let me add's ) p. . . . . . . the whole of what passed from all us three , in all three of the discourses , which lasted about seven or eight houres apiece , is anatomiz'd well nigh all away , or at least epitomiz'd into so small a pittance , as may be read over , if set close together , in less space then the seventh or eighth part of one . and howbeit , thou wast dealt with , and measured back to from us , more by weight then by multitude of words , wherewith , for the ignorance sake of common people ( as thou sayst , whereby thou mayst see what a people thou hast , whose life lies more in thy words , then in christs works ) thou chosest to out-word us , as seeing thou must say somewhat ( as thou sayst , and no matter what say i ) or let us have all the talk , to the prejudice of the cause thou defendest ; yet were we not so far behind thee ; as to number , as thou seemest to set us in thy curtail'd account ( or else the more shame still to thy self and thine , who cried out so often to us , that we had all the talk , and took up all the time ) nevertheless , thou therein takest about nine parts of talk to thy self , and allowest us the tythe , then which thou knowst the qua. had rather have just nothing ; insomuch , that such as are more ready to believe thee , then truth , may well think by thy crowding us all up into such a corner of thy account , thy other tales to be true thou so often tellest for thy credits sake , concerning our mouths being stopt , our being silenced , our having nothing to say , our sitting down as astonish'd , and p. . . . as if it had been with t.d. as 't was with christ , when the scribes were silenced by him ; so that from that time forward none durst ask him any more questions , being so astonisht at his vnderstanding and answers , matth. . . whereas i , who was as likely to have seen it as t.d. discern'd no such thing among any of us , as being silenced , and having our mouths stopt from having any thing to say , save only that we were often silenced , and stopt from uttering that we ever had to say , by the wicked ragings of thy turbulent spirited people , who were ever foaming out their own shame , and casting up mire and dirt in a restle's manner till we were silent , when uttering any thing whereby they perceived thee likely to be hampered . * nor know i any of us that were astonished at any thing that was seen in t.ds. disputes , more then ordinary , save the bruitish stupidity of some of his d●ctrinal assertion● , which though , he sayes , he blushes not at himself , in his epistle to the second pamphlet , but is so far from being asham'd of that , as he two or three times own'd them audaciously before , so he there professes , if all the world could hear his voice , he would confess as his faith to this day ; yet i know some asham'd and astonisht at his un-saint-like sottishness therein , more especially those two or three , which i shall name only here , being el●ewhere to examine them ; viz. his holding it with t.r. that 't is a doctrine of devils , to preach a possibility of mens freedome from sin in this life , p. . his saying , that david , when he was guilty of adultery and murder , was not in a condemned state , but in a justified estate : that pauls own righteousness , and so all the saints righteousnesses inherent , are christs , and no other then what they receive from him , and he works in them , and serve , though not for iustification , and right to the inheritance , yet for sanctification , and to make meet for possession of it , and yet are no other then dung and filthy rags , p. . . as for any astonishment , unless it were at the grossness of these & other of thy absurd doctrines , and thy own impudent persistance in them , i know none in any of us . but 't is like t.d. thou wast concern'd on the account of thy prayer , thus to relate our mouths to be stopped : thou tellst the world , p. . that after a brief * account of the occasion of the dispute , and after a short prayer thou mad'st for a blessing on the meeting ( which , as short as it was , will be long enough ere it be heard , considering first , that god hears not sinners ; and secondly , that the things askt were not according to the will of god ; for as one of the two grand petitions of it was , that we poor wretches might be made to acknowledge the light in us to be darkness , which we never have done , nor shall do , i trust , any more then its utterly unfit we should , for we know its the eternal light of the lord iesus christ , and the only true light that leads to eternal life ; so the other was , that our mouths might be so stopt , that we might not say any thing : which two petitions , as we did not joyn with thee in thy putting up , so since thou sawst thou purst up in vain , there being no answer to them from god , 't was as vain for thee , in the account of thy prayer , to set them down ; whereupon , or else upon some other occasion , thou forbearst it ) which that it might not seem altogether unanswered ( as i hear say it was ) we have now and then such a showre as this sprinkled up and down , here and there , in thy account of the dispute , that we were silent , had nothing to say , sate down astonisht , and had our mouths stopt . and as i said above , if there were all we said , that thou sent down , ( though , as it stands in that cursory way thou renderst it in , it stands strong enough against thy pitteous pot-gun pellets , and poor replyes it might also seem true , that as thou prayedst , and mad'st intercession against us , so it fell out indeed , viz. that we were sometimes silent , having well nigh nothing to say ; for of about twenty houres conference that was held between us three , and t.d. in those three daies , nine or ten whereof may well be supposed to be ours , thou 〈◊〉 down to us as much as may be spoken over in about half one half hour , or in half a quarter ; and yet entitlest this thy diminutive doings , a true account of those discourses , a true relation of what passed ; and yet in all this , thou art so far from blushing , or being asham'd , that though g.w. truly and justly charg'd it on thee in his book , how thou wrongedst us , by laying down things in our names , which we never spake , and diminishing from our words , and making false ●o●structions : in the epistle of this second part to the same tune , thou impudently declarest , that howbeit thou art come upon the stage once more , not without a blush , yet 't is not as one ashamed * of thy doctrines , nor yet as one conscious to thy self of wronging the qua. in thy relation of the disputes between thee and them , either by laying down things in their names , they never sp●ke , ●r diminishing from their words , or making false constructions of them , which is enough well nigh , to make a modest man blush to hear thee say , in answer to g.ws. charge , and yet not blush at it , since its most notoriously evident to all that will see , when they may , thou hast both added to , and altered , by false construction , and diminisht from our words , to the absolute abusing of us to the world. altered thou hast , and faultred fonly in that very thing , wherein g.w. instances , as concerning justification by the righteousness of christ , and his spirits working in us , which the spirit calls ours , which thou const●uest , and so represent'st it to the world , as if i had said , we are justified by such works of ours , as are filthy rags , as we confess all our righteousnesses wrought one of christ are , but not any of those of the church , which christ works in them , as he did in paul after his conversion , which thou mayst blush at thy blasphemy , in calling filthy rags , as if christ vvrought a righteousness in his people , which is no better then an unclean thing ▪ ●ung , and filthy rags ( of vvhich more anon ) whereas i said only , by those good vvorks vvhich are vvrought by him in us , and vve vvork in his povver and spirit : did i say t.d. vve stand just before god by any unclean thing , by dung , and filthy rags ? 〈…〉 indeed the righteousness of christ , vvhich is imparted to the saints , and inherent in them , by vvhich they stand pure in gods sight , truly , and not suppositively only , dung , an unclean thing , and filthy rags ; but that is thy blasphemy who so rendredst it , but we know no such rotten , stinking , filthy righteousness that christ hath , either in himself , or in his saints . also thou falsly construest and misrepresentest , both g.w. and all of us , as if we asserted all men to have the knowledge of the mysteries of the kingdome of god , for we say not that all know them ( and we know that thou know'st them not ) but that the kingdome , or light , that only shews them , is in all men , so that thereby they may know the mysteries of it , though they do not . also thou most miserably misrepresentest my saying there are degrees among believer ▪ p. . as if i had meant by it ( according to thy own muddy , misty manner of meaning , and supposing in that , and many other matters ) that believers have a mixture of sin with their grace , and so ex falso suppositis , proceedest to make another meaning of thine own , which is none of mine , that some persons be justified , which never did fulfill the law personally , and rakest up an absurdity , and fatherest it on me , when 't is thine own , for i deny thy imagined mixture of sin with the saints graces , as a meer non-sensical saying of thy own , for grace and sin can no more mix together , then iron and miry clay , then light and darkness , then christs true righteousness , and the dung and filthy rags ( which thou supposest to be his also ) which can have no communion together , cor. . and i deny any men to be justified , or any of thy uncessantly ever-sinning saints , in whose persons the law is not fulfill'd by the power of christ. also , how guilty , or not guilty thou art found of laying down things in our names which were never spoken by us , in such wise as thou ventest them , and so of wronging us , by adding to our words ( to be-speak thee in thy own words of thy epist. to the second pamphlet ) let any understanding man peruse thy first , which occasioned g.ws. reply , and he will find , viz. that thou art charged not in falshood , but truly and justly by g.w. charged of falshood , in such passages as have many and credible witnesses ( if thou count thy own witnesses credible ) attesting them ; for i shall bring them against thee , even as thou thy self hast ranked them in thy own book , and stand to that very testimony they therein give , as to the tryal of this matter between thy self and me , which if it may be heeded more then thy own single testimony , against both thy self , and all them also , i shall do well enough , as to one of the archest accusations thou makest against me . to this purpose , consider all people , that t.d. on his bare head accuses me s.f. p. . . of his first pamp. of affirming and disputing it against him , that ovr good works , viz. ovr own righteousnesses , of which it was of old said , and we say the same now ( not intending by that term ovrs , any that christ works in us ( as t.d. does ) but those we have wrought out of him ) that they are filthy rags , are the meritorious cause of our iustification : and in the same place asserts the third question to be stated , affirmed , and prosecuted by me in tho●e very terms , viz. that ovr good works are the meritorious cause , &c. nevertheless the self-fame t.d. ( if it be one and the same t.d. who wrote the trifle call'd , a true relation of the disputes , and that remarkable narrative at the end thereof ) in p. . of the same foresaid pamphlet , to the confutation of himself , and in proof of his falsification of things in that other place , not only affirms it himself , but also proves it by his many credible witnesses ( of whom he sayes in his epistle to his second toy , they attest the truth , and in the epistle to his first thus , viz. the gentlemen ministers , and others in the margin , are a few ( of very many ) witnesses of the terms of the questions agreed to by the qua. and of other remarkable passages and matters of fact , who will free me from the suspition of a partial relator ) that the terms of the third question were these , viz. whether good works be the meritorious cause of our iustification , which ( quoth t.d. ) was expresly affirmed by them , witness in the margin , hen. oxenden , iob. boys , esq nath. barry , tho. seyliard , ch. nichols , ministers , which terms , say i , are quite diffeferent from the other : good works , which are only christs , without that term of ( ovr ) added to them , being one thing , and ovr good works clearly another especially ovrs that are filthy raggs : so what need further witness to prove t.d. to have added to , and altered our termes , and wronged us by misconstructions ? for the world has it under his own hand , which evinces him to have done so , yet he sayes to his reader . t. d. as to false construction of their words : if thou thinkest it worth while to compare my false and this mans ( g.w. ) true construction , either thou seest not with mine eyes , or thou wilt see they have no occasion to complaine . rep. to which say i , if he see with thy eyes indeed , then its like he may see no cause we have to complain of thee , for thy eyes are set the wrong way to see any evill in thy self , while they are not zach. as all israells , as one man , are towards the lord in his light , which only shews to the evill doer his evil deeds , but are set rather to watch against the children of it for evill , thy eyes are in tuts talpae , in alienis linces , blind at home , and quicksighted ( the contrary way ) abroad : if they were not , thou could'st never spie so many spots among them that walk in the spirit , and so few of those foul faults , that are found among thy fellow walkers after the flesh ; but if any readers be minded to see with their own eyes , and not thine , they 'l quickly see thee to be what thou art , with whose weak , sore , and sorry eyes , some of sandwich , whose seer thou art , do see more then with their own , so that if thou once say'st thou seest what thou but surmisest , and supposest , they ( as i.os. juniors are respectively to himward ) are extempore stupified into a satisfaction , that they ●ee the same , whether they see it yea or nay , so as to become iurats into thy rasn iudgment , and to sit down with no more then nil ultra quaero plebejus , our minister , teacher , or doctor sayes so , or so . but indeed as the papists have been long accustomed to drink all the wine they drink in their sacrament with their priests mouths , who impropriate that element wholly to themselves , so that when christ said drink ye all of this , they drink it all off , giving the poor people none , so our protestants have been so long accustomed to see with their priests eyes , that they have well nigh utterly lost their own , or at least the true fight and right use of their own ; and t. d. i perceive takes it for granted ( or else why saies he thou seest not with my eyes ) that his people should see with his eyes , understand with his understanding , take things in his sence , be of his mind , be moulded in their meanings after the image of his vain imagination ; but i say to you all ( o ye people of sandwich ) you must see with your own eyes , as the just must live by his own faith , or else ye will fall with your blind guide into the ditch , and if yee come to see with your own , you 'l see we have cause to complain of t. d.'s . both altering our words and adding to them : & though it be , as to quantity , but little thou hast added , yet as to quality it is so much as egregiously wrongs us ; howbest i must needs say so much for thee t. d. ( and that 's the best i can say to help thee with ) thy additions to our words are not by far so voluminous as thy ablations from them are ; thy rendition of our argaments is rude , ragged , & wrong enough in all reason , yet 't is not so much by way of additanent as ablation and detraction , ( as i shewed above ) our discourses to thee , whilst thy . own to us are repeated generally by the dative , are rendered mostly by the abla●iu● case , being rehearsed well nigh totally all away . i know thou say'st thou hast not diminish●d from our words , but that thy dimination of thy deceitfull doings , is but an addition to thy falshood , and no little aggravation of thy lies , for which thy unfaithfull dealings with us , and misrepresentation of those matters , as well as for many more misreports , into which the lying spirit hath spawn'd itself forth over ●undry pages of thy whole trifling pamphlet , and especially throughout thy narratives annexed at the ends of both thy babbles , so farr will thy pretended fence of a few gentlemen , and ( false ) ministers be from freeing thee from the suspition thereof , that all faithfull hearers of those discourses , and impartiall readers of thy ragged relation of them , will lay thee under the condemnation of not only a partiall relator , but of a very lya● also against the truth , as to matters of account , and not a few matters of fact , about which thou abusest and be●yest the quakers , both in thy cart accountative , and in thy much more notorious narrative pieces of business , which for severall remarkable follies of thy own therein expressed , are as much as any that i know ( ej●●dem farraginis ) meritoriously to be marked for a pair of white ones ( nigro carbone ) while they have a being under the sun , which after a few more breif animadversions on thy epistles , i am yet in hand with , i shall address to take some remarkable notice of . t. d. thou say'st thou hast followed thy antagonisi g. w. step by step , and omitted nothing that hath the least colour or shew of reason ( unless where thou makest a reference to thy former book to avoid repetition ) lest he should say that like a child , thou skippest what thou canst not read. only thou confessest thou art not able to match him at his belinsgate rhetorick , nor would'st thou with jonah ●e as hot as the sun that scalds thee . rep. thou may'st well say indeed in one or two senses thou followest him , for i with all the hast thou mak'st , and the best leggs of reason thy ridiculously short reply to him stands and runs on ; thou neither reachest nor overtakest g. w. much less 〈◊〉 get before or go beyond him , but art found as far behind him , in the understanding of the misteries of the gospell , the spirit and the world ●o come , as the wild bruit beast of the forrest is behind the naturall m●n , in the knowledge of the things of nature and this world ▪ poor vain man , thou wouldst be wise , and taking upon thee to teach those at whose feet'●would be thy wisdome much more to sit down and learn ; and so thou sayst to g. w. ● . . seeing you do not understand i le teach you ● in a matter wherein any , but the blind , may see by thy raw delivery of thy self in it , thou hast not half learnt thy lesson thy self , and wherein , as thou hast not a little need of it , so thou maist thy self possibly be taught a little otherwise by and by , in its proper place ; and thou are yet but as the wild asses colt ranging in the wilderness , snuffing up the wind of thy own wisdom ; yet there is a time werein thou must be taken , tamed and brought to beare , and made to see thy self to be as far short of g. w. as one in the fall is of him , that is risen again into the innocency . thou followest g. w. & the quakers , as the egyptians did israel , and as the dragon doth the woman cloathed with the sun , that beares the manchild christ iesus , breathing our malice , flinging out a stood of falshood , wherewith to cause her to be carryed away ; but thy charriot wheels drive on so heavily , that though thou persuest at the heels , yet thou wil● never reach further then the heel , which is all that the serpents head , which is to be bruised by her , avails to hurt , yea the very earth it self shall be made to help the woman , & to swallow up thy flood of lies and blasphemies , rather then they shall ere be of force for the fut●re , as they have been formerly , to overwhelm her . as for thy step by step , alas poor man g. w. makes such steps to his feet as are much too strict & streit for thine to tread and stand in ; where he is thou , in that nature and wisdome thou yet abidest in , canst not come ; there 's a gulf between ; whether he goes thou canst not follow him , unless thou loose thy life , as thou art loath to do , and dye with him , and christ , and all saints that death of the cross to thy own carnall will , which while in little better then that woodden way , wherein the papists prate of the cross of christ , thou in thy vain mind art prating about , thou knowest the power of not so much perhaps , as many , or at best little more as yet then the most of them ; so farr art thou from following g. w. who ( as paul did ) followeth christ , not in an outward , empty , apish way of imitation , or setting himself to do what he reads or heares christ did ( in which yet thou art farr short of following christ too ) but acting , speaking , moving , living , worshipping , walking in , by , and from the same light and spirit as christ did , which thou art ●o farr from walking by , that with i. o. and others , thou , for the letters sake , which yet thou errest from , rejectest it as no rule for thee to walk by . and as for that very kind of following him step by step thou meanest , who talk'st , as if thou had'st traced thy antagonist to a tittle , & left nothing of his book unanswered , thou hast rather an●wered little or nothing of it at all ; for as in thy second part to the same tune , there is fere nil dictum , quod non dictum prius , scarce ought said of that , which is set down , that is not in thy f●rst , and that is not already answered by g. w. so that t●y of a sheet and half , under which thou seekest to shroud thy self from the force of his reply , consists so much of references to thy q● . folly ( the folly of which foolish peice is by it self , as well as by us manifested to all well meaning men ) that thou mightest as well have spared thy paines of putting out any thing under that name of a book at all , and have said no more but so , viz. for a reply to g. w. i referr the wo●ld to the book of mine which g. w. 's● book is a reply to ; insomuch that , for all thy pretended care to prevent it , every one that is truly a man will judge that like a child , thou hast skipped what thou could'st not read , so as to make any reasonable reply to . as for billingsgate rhetorick its more found among the scribes that are scolding , scuffling , and scrambling for such petty businesses as muscles and cockels-shells , meer mouldring writings , externall texts , tritling transcrips , letters , pedl●ng points , syllables , triviall tittles and iota's , then●to the qua. qui nucibus faciunt quaecunque relictis , who if they do earnestly contend , it is for more substantiall matters , the faith , that was once delivered to the saints , the light , truth and spirit it self , ye priests despise , which were long before your letter , text and scripture ye , so scrabble for , was at all in being . and whereas thou sayest , , thou wouldest not ; i say , that whether thou wouldest or no , thou canst not be so hot as that light of the sun which now scalds thee , and thy fellow - scolders about the scriptures ; for the more ye foam , fret , fume , fight and labour in the fire of your own fury against it , the more the sun of righteousness arises daily , and shines out to the tormenting of you inhabitants of the earth , that have , in the dark night of your apostacy from the truth , slain , made merry over the witnesses of god , both within and without you : and the earth is filling more and more with the knowledge of the glory of the lord , as the waters cover the sea , and the angels who have the vials full of the wrath of god , are pouring forth of the same ; not onely upon the earth , sea , fountains , and seat of the beast , and the river euphrates , which hath been hitherto the chief fence of the great whore● of babylon , but also on the sun it self ; so that men , and ye men called ministers above all others , are to be scorched as with fire , by the great heat thereof , till ye rather kn●w your tongues for pain , and blaspheme the name of god ( as ye now daily do ) who hath power over these plagues , then repent from your deeds to give him glory : and though all ye , impenitent brood of the babylonish harlot , band your selves together as it were with one mouth to blow out the light , yet is it to as little purpose as if ye should go about to forbid the morning light from appearing , when it begins to spread it self upon the mountains . t. d. thou sayest , that which iob speaks of the thief , iob . . is true of the qua. if one know them they are in the terrours of the shadow of death . rep. that 's false of us , but true of your selves ; there is one knows both you and us , before whom your faces will wax pale , and gather blackness ere long , while we stand with boldness in his presence , our hearts not condemning us of such wicked designs and deceits , as are found among your selves . t. d. that we endeavour to hide our meaning by doubtful words . rep. i. o. ex. . s. . layes the same falsly to our charge ; but no wonder that thou t. d. accusest us of that , when as christ himself cannot scape thy censure in that kind , for as thou blamest and belyest us here , as endeavouring to hide our meaning in doubtful words ; so pag. . . pamp. thou sayest , it was an usual thing with christ to speak words of a doubtful fense , and that his meaning may be mistaken , when his words a●e taken in the most ordinary and literal sense , and so it would be if by ( every man ) we should understand him meaning , as he sayes , of every individual man indeed : how can we look thou shouldst clear us , who accusest him ? but if thou acquit him , cease from thy accusing us as guilty for that , which if 't were as surely , as 't is sure it is neither christs nor ours at all , but your own common course , and evil guise , must needs ( as thou t. d. handlest the matter ) conclude christ himself under the same guilt together with us ; but in truth , so far as * to peddle about the things of god , with words of an uncertain and doubtful signification , and when mens opinion is shameful and dishonest to dawb it over with deceitful covers and colours , not to speak it out ●penly & plainly , to mangonize it in speeches , sewed and patcht together on purpose , to darken their councel by words without knowledge , to beware of nothing more then , least they should understand and be understood , so far as to hide their councel by doubtful words , so far as to speak one thing and mean another , to make a shew in words , and intend no such matter as they make a shew of , so far as not to mean as men say , is a matter justly lyable to the censure of hypocrisie and dissimulation , we not onely clear god and christ , and the spirit , whom thou chargest as so doing ; while thou saist , p. . . pamph. the the meaning of their words cannot be as the letter doth report , it was usual with christ to speak words of a doubtful sense , p. . salvation is offered or tendered by god to such as he never intends it to , &c. p. . . pamph. but also are ourselves as clear from the guilt of it in the sight of god , as capable to make it good out of your own handy-works that your selves are the men , who are most deeply faulty in that particular . t. d. thou sayest , thou hopest the reader will not be byassed by our seeming humility , sith pride may be the root that bears that branch ; voluntary humility is the effect of being puft up by a fleshly mind . rep. true enough that pride bears the branch of meer seeming humility ; but among no men more then such as are used in rime , as the priest or clark reads a line at once to them , to sing to the tune of , o lord i am not puft in mind , i have no scornful eye ; when yet , for all that profession of humility , they are puft up , more proud and haughty scorners , and dealing in more proud wrath against the righteous , then such as never heard of such a thing as humility from a letter without ( as many heathens have not ) save what they have seen from the light of god and christ within themselves ; and among them that , under the lowly titles of ministers or servants ; mount up into the lordly titles of masters , reverend sirs , &c. under the disguise of servi servorum-dei , are indeed no less then masters of all mis-rule , and domini dominorum terrae . t. d. thou tellest us ( alluding to a saying of the bishop of al●f , concerning the protestants ) that if the qua. have orthodoxos mores , an orthodox conversation , yet they have haereticam fidem , an heretrodox or heretical belief . rep. herein thou shewest thy self to be as well as in other things one of the blind grand children of that blind papistical bishop , who can'st not discern how impossible it is that an orthodox true , right or good gospel conversation should proceed from an heretical or false faith : silly man , does not true faith purifie the heart , and life , work by that love which works no evil , give victory over the world with the lust thereof , & c ? and does any perfect purity of heart or life , any true love that works no ill , any victory over the world , any truly good manners , righteous works , holy actions , honest or godly conversation flow from an heterodox , unsound , untrue , dead , heretical , false faith ? is not that a dead and unprofitable faith ( and such is yours , who deny any perfect purging from sin in this life ) which doth not avail to the purging of the heart and life ? which overcomes not the world ? and is not all purity , and love , and victory over the worldly lust , &c. the necessary effect of a true faith , and of that only and no other ? and can there possibly be a bad , false faith , where there are truly good works , and an holy life ? in thy yielding here that the qua. have a right conversation , thou not onely givest thy self the lye in other places , where thou accusest them as wanting , not having so much as moral honesty ( as p. . . pamp. and p. . of the narrative ) but also ( to the proving thy own faith consequently to be false ) evincest the qua. faith to be true and not heretical , for good manners and a righteous wel-ordered conversation cannot flow from a false , or from any but a true , living , justifying , soul-saving faith or belief within ; aud if the heretical faith ( for so ye will needs call the true one ) bring forth the right life , and the orthodox ( for so ye will call your own fruitless one ) be seconded with , and shewed by a prophane conversation , then give me our heretical , and take you your orthodox belief unto your selves ; give me the faith that purifies , works no ill , gives victory over sin , and is both proved and perfected by good works ; shew me t. d. thy faith without thy good works , i will shew thee my faith by my works ; for where the life is right , the faith cannot be amiss , and while the life is crooked , corrupt and rotten , the faith is not pure , right nor sound : yet i know the clergy will needs count the qua. faith heretical , let their life be never so innocent , being themselves most in love with that faith in christ , if they could find it our once , that can allow and assure them of not onely salvation from wrath , when they dye , but while they live also a vain conversation , and no little liberty to sin . t. d. thou say'st g. w. layes the most innocent truths under the odious imputation of antichrists deceits . rep. if those of thy antichristian deceitfull doctrines with g. w. sees down , as thine , at the end of his reply to thee , * are the most innocent truths with thee , that we may be delivered for ever from embracing those as truths , shall be my earnest desire , and prayer to god , for myself and all men , to whom i wish deliverance from darkness and deceit it self , and from del●●sion and damnation : for sure i am the contrary to those ( however own●● by thee , because of the blindness of thy heart ) are the most innocent soul-●●ving truths of christ. t. d. thou tel'st thy reader thou trustest he will be confirmed in his bad opinion of the quakers . rep. here thou confessest thy opinion of the qua which thou seekest in thy first book to beget men to , and in thy second to confirme them in , is a bad opinion : out of thy own mouth , from thy own pen art thou judged as no minister of christ but an evill doer ( oh thou improfitable servant ) art thou sent of god ? are not all that are indeed sent of him ( as thou in word pretendest only to be ) sent to turn men from bad to good , and to confirm them in those good opinions ? yet behold t. d. trusts that the people to whom he ministers will being by his writings converted thereunto , be confirmed in their bad opinions of the qua. can more be done by any man in discovery of his own folly & nakedness ( not to say iniquity and wickedness ) to all men then is here by t. d. ? was there ever the like seen ( save among such ministers as are like to t. d. himself ) that a minister should confess to all the world the end of his endeavours to be the converting of his hearers and readers to bad , and the confirming them in their bad opinions ? yet t. d. thus writes to his reader ; i trust thou wilt be confirmed in thy bad opinion of the qua. herein t. d. thou justifiest the qua. as no such bad people as thou would'st render them to be at other times , for if they were so indeed it were not a bad but a good , because not a false but a true , and iust opinion to think so badly as thou speakest of them : but since thy own self stilest it a bad opinion of the qua. which thy care is to confirm men in , to think ill of them , it evinces them not to be such evil ones : for if men be bad indeed , it s a good opinion to deem them to be bad , and to think of them as they are ; yea because the devill is bad , a lyar , a deceiver , he gives the devill but his due , and does well , speaks and thinks well , who has that good and true opinion , that he is a wicked lyar and deceiver , and who speaks and thinks no better of him then he is : but if it be a bad opinion to think ill of a man , and to be of opinion that he is bad and naught , it must needs be that that man is good , else 't were not bad but good and just to judge him bad : the goodness and badness of every opinion , consisting in no other thing then in the truth and falshood of it respectively , and the badness of a mans opinion about another man arising ever from the goodness or innocency of that other man lie thinks badly of . indeed were the qua. such bad men as thou belyest them to be , and had'st thou said i tr●st thou wilt be confirmed in thy opinion of the badness of the qua. thou had'st then spoken according to what thou now evilly and falsly thinkest of them , and also the opinion , thou seekest to confirm men in about their badness , would be as good , and thy endeavours to confirm them in it as good as ours are , who , because the priests are generally vile and naught , do endeavour to bring people , who are beg●iled into the false and bad opinion of them , that they are good , and men of god , ministers of christ , and such like , when it s nothing less , to that good true and right opinion of them , that they are but ministers of mens making , and men of sin , and not of god. but ●●th the qua. are ( excepting such as are so named for comming among them , who are no more of them , nor owned by them , then all they are israel , that are called israel ) an innocent , honest , true● , iust , righteous , pure , peaceable people , and thou say'st its a bad opinion of them to think of them as ill as thou would'st have men , in that ( as caiphas the priest of old , not of himself , but as he was ordered unawars to speak more truth of christ then he himself was aware of ) thou hast said truly , and judg'd thy self as an unjust , and evill doer , in begetting in peoples minds bad opinions of good men , and justified the qua. as a generation of iust ones against thy will. t. d. thou say'st thou shalt blow away the dust the qua. raise with their feet . rep. throwing dust in the aire , casting mists ▪ and thereby blinding men from seeing the light and gospell , that 's the work of demetrius the silver smith , and his companions , who by the craft of holding up false worships had their wealth , and not of paul , & the qua. who are men of like occupation with him , these make no trade of preaching , much less of hiding the gospell , as ye do , but seek to publish it freely , and what in them lyes to make it without charge . t. d. thou shuttest up thy epistles to thy reader , with thy short prayers to this purpose , that th●se men ( the qua. ) may proceed no further , but that their folly may be manifested to all men , tim. . . and that we henceforth be no more children , tossed too and fro with every wind of doctrine , by the sleight of men , and cunning craftiness , whereby they lie in wait to deceive , but speaking the truth in love , may grow up into him in all things , which is the head , even christ , is the earnest prayer of , thy servant for iesus sake , t. d. that thou maist not know the depths of satan as they speak , rev. . . but maist hold fast that doctrine which thou hast already , v. . is the prayer of thy servant in the work of the gospel , t. d. rep. thou art very full of these ejaculatory supplications , but thy ejaculations against the qua. be ever too short to enter into the eares of the lord of hosts , to obtain ought of that thou desirest : thou maist save thy breath , and keep thy darts to thy self , they do but reflect back upon thee , dream what thou wilt in the darke , as to thy audience and acceptance , we know , as well as he who e eyes christ opened heretofore , ioh. . to . that god heares not sinners , much less such as thou art , who not only beleivest thou maist , but even must sin also while thou livest , and so regard'st iniquity as to plead against those as broaching of the devils doctrine , who plead a perfect purging and freedom from it in this world . wert thou a worshipper of god , and doer of his will ( which none doth while he sins , though thou dreamest men may be in a justified estate while committing of adultery and murder ) he would heare thee , for his spirit would then guide thee to aske according to his will , and such things only as are well pleasing in his sight , and to make intercession for his saints , and not against them , as thou often dost ; and thou should'st know also as they do , that thou hast the things thou desirest of him , ioh. . , . but poore wretched man that thou art , it s now quite otherwise , thy sins lye at the doore , and shut out thy cains sacrifices from comming up as incense in the sight of god , so that thou fallest and loosest daily more and more for all thy prayers : the qua. both have and will proceed yet further , and by the wisdome of god in them will both the lyars & the ly●ns mouths be stop't at la●● , and thine and thy fellows folly be manifested to all men , as that of old iannes and iamb●s was , who in their corrupt minds withstood and resisted m●ses and the truth , tim. . . and while thy self , and all that heed the wind of thy doctrine , unless ye take more heed to the light within , shall be henceforth , as ye have been hitherto , as children tossed too and fro , and driven , like the weathercock , which way so ere the wind blowes , and turned about ( as the priest and his parish ever hath been ) into what posture , mould , or mouldy religion soever the times happen to settle in , the qua. who are stated on that corner stone ye builders refuse , on the su●● 〈◊〉 , the r●●●●f ag●s , christ the light of the world , and life of all that hear his voyce , will stand upright , and not fall , nor be wi●d●d about any more by the ●light of the shepheards , that have driven them from mountain to hill in the dark and gloomy day , nor catcht by the cunning craftiness , whereby the clergy lye in wait to deceive , but know ( not so as to own or approv● , yet so as to ● sc●●n and disprove ) the depths of satan ( as they speak ) and when thou and thine shall be forced to let go what ye have and hold● and hold forth for the doctrine of god by tradition from men , the qua. shall hold fast what doctrine they have already learnt from god himself , and shall , not in that thy complementall form of words , who ( as the old servus servorum d●i doth , when that he may be d●m●rus d●mi●orum is that he more desires ) subscribest thy self thy servaut in the work of the gospel for i●sus sake , while thou art indeed one of those master ministers that serve for filthy lucres sake against both i●sus and his gospel , but , denying your usurped mastership , be made able ministers of the gospel or new testament , not of your dead letter , but of the life and spirit , and speaking the truth in love , ( and not lies in envy and hypocrisie as ye do ) grow up into him in all things , even into his likeness , and the image , measure , and stature of the fullness of him , who is the head , even christ ; into whose likeness , though ye live like the devill here , ye look to grow in the world to come only , and not before . thus far as to thy petty pair of painted prologues , and as ( really ) pite●s , as ( seemingly ) pious apologies , or epistolary prefaces to thy two paultry pieces . chap. ii. now as to thy two more notorious narratives , whereby , as by the epistles on the one , so thy two butterflies are on the other side , as with so many wings born up and furnished to fly apace through the world , that is in love with lyes . i shall need to say the less to them , by how much some of the many lves that are laid down the●ein are already laid open to the view of all in his reply thereunto , stiled the devil ; 〈◊〉 i g●d by l.h. who together with my self and others by name , as well as all the people called qua. are most egregiously abused and belied therein . nevertheless since thou art so impudently obstinate in that course of prating , printing out of lyes , as to this day rather to justifie thy self , then ( which would farr more become thee ) to judge thy self as an evill doer in so doing , that all such as have not devo●ed themselves to be deluded by thy deceitfull doings , rather then to know the truth concerning the qua. in such matters , wherein thou as falsly as f●wly accusest them , may beware of beleiving thee any more , as many do , by implicit faith ; i shall give the world a further tast of that light , treacherous and lying spirit which speaks in thee , as it did in the false prophets of old , who blinded the peoples eyes with their many mis-reports from receiving the truth the true prophets told them , which lying spirit proves them sufficiently in whom it is ( how ere they may stile themselves so , as thou t. d. dost ) to be no true ministers of the gospell . report ( said the old lyars of ieremie ) and we will report it , raise but a lye , and wee 'l send it abroad farr and neer ; so t. d. fee p. . of his second narrative , appeares to have certain emissaries , and earewigs , that go out and gather what unsavoury materiall's they can rake out of the excrements of the qua. and such dunghilly stuff , and lyes , and bad constructions of good actions , &c : as are either made by himself , or made ready to his hand by his agents , he layes by him , and trussing his tales together into two tractacles or nasty narratives , as antickly annexes them as appendicular at the fagg-end of his other fancies ; bagg and baggage fit for nothing more indeed then to sollow in the reare of such pittifull polemicalls , as the two pieces are they are annexed to . t. d. thou stil'st the materialls of thy two narratives remarkable passages and matters of undoubted credit . rep. remarkable they are indeed , and so much the more by how much they are for the most part either apparently foolish , or flatly false , and where true ( as some few of them are ) either miserably mis-represented , wrested and perverted to wicked ends , or untruly used as premises , from whence to inferr thy most abominably false conclusions , and to confirm other men in bad opinions of the qua , whereupon for the truths sake , which thouseekest thereby to bring into contempt , i shall here remarke the most remarkable of them : and the rather first because in thy second title page thou so malepertly challengest any to disprove thee in the words of iob , saying if it be not so now , who will make me a lyar , and make my speech nothing worth . . because even in this very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or nick of time , wherein my enervation , or discovery of the nakedness of thy two narratives is but now newly come under my hand and pen , in order to its passage through the press , whereat i write this , i am presented with a third printed toy of thine t.d. to the same tone , stiled the lye returned to luke h●ward , or a vindication of thomas danson minister of sand●i●h , from the imputation of belying the quakers , wherein thou sayst l. h. in his , called the devils bow unstringed , is impudent in denying severall matters of fact charg'd upon himself , and others of his perswasion , in thy two naratives , and in representing thee the publisher thereof as a forger of lyes : in which shuffling trifle , or sorry shift of halfe a sheet ( for 't is nor more , nor better ) of ( meer wast ) paper , as closely as thou conceivest thou hast lapt and laid thy self up as in a bed of lavender , and in thy vipe●ous hissings , and lyings against the light lyest hid ( velut anguis in herba ) among such silly seers as see with thy eyes , yet thy new bed of lyes is too short for thee to lye long at ease upon , and that half sheet of thine is a covering too narrow for thee to wrap thy self in from the wrath of god , as well as too ragged , and tottered , and torn , and thin ( if 't were a whole one ) to shelter thy shame from the sight of such as see by the light of christ , who view thee in all thy venomous ventings of thy malice through the thickest vail thou seekest to shrowd thy self under : nor will thy certificates obtained , & procured by thy self & published under the hands of thy pair of ( iohns ) viz. io. laigneile , and io. davis of dover , one of which i love so well as to tell him that if ( as the proverb is ) he play not iack on both sides 't will be the better for him ; nor of thy pair of unminister like , mr. williams , russel● and wingfield , who will never win the field with lyes against the children of the truth ; nor oft' other thomas , viz. thy part-taker t●omas morris , who is as very an infidell toward christ disciples , till he see and feel our testimonies to be undeniably true , as thy self , and all the three other thomasses , that are so ready to sweare , what ere thou sayst ; nor the self contradicting testimony of thy trustee mr. vinter minister of couewold ; nor any other of thy despicable disproofs so moderate the matter , but that thou wilt appear to be a foster-father to those forgers of lyes , who have brought thee into the praemunire of publishing , to thy own shame , what their heads have hatched , and their pates prepared for thy pen , and put upon thee to p●int and publsh in thy folly to all the world , as will by and by appear in the examination of each of thy lyes , as thy lye laid down in thy last narrative . t. d. as to thy tale of l. hs. sending his horse and man for me to be a● a d●scou●se appointed between him and w. russell a priest , and that his man was seen to come out of dover on his horse overnight , and myself s●●n to ride into the town the next morning upon the same horse ; which story thou tellest for truth , with such confidence too , that besides that forementioned common epethite thou givest to all thy lyes , viz : they are of undoubted credit , thou here addest that it was manifest i was se●t for on purpose , and that in denying it we ly● and have not so much morall honesty as to speak truth in matters of fact , and such like . rep. i here as l. h. hath also done , declare against that manifold piece of na●ra●ive so p●mpu●ly predicated , as a most a●rand manifest lye in every inch of it , as having no truth in it from the head to the t●yl , that i can find , f●om one end thereof even to the other ; for neither did l. h. send his horse or man at all for me o're night ; nor did i ●ide into d●ver on l. hs. horse next morning , but on a black h●●se , plain enough ( if these lya●s had not been blind ) to be di●cerned from l. hs. white one , and that in the afternoon too ; neither was the discourse between , or appointed between l. h. and w. r. but e. b. and w. r. nor did e.b. send for me , but a letter to me only , not knowing of my comming , but desiring my answer only ; neither did i know at all that any discour●e at all was to be till i came into the town ; nor was there such a word spoken by l. h. ( in my hea●ing ) that he would now leave the discourse to me ; nor did l. h. so much as by desire engage me in that di●course ( though some few things i said in it ) any more then he engaged me to come to those disputes at sandwich , which ( saving thy lyes in that particular ore and ore againe repeated ) was just no way at all , though hearing of a dispute to be there , i was there with other friends : by all which remarkable passages , whether thou hast not marked out thy self , and thy tal●-bearers more then the qua. to be men that have not somuch morall honesty or to speak truth in matters of fact , let all true men iudge ; nor is all that in thy last half sheet of any validity to disprove this , which i say and averr to be the truth as in the sight of god , who will judge between you lya●● and us , who as little con●cience as thou sayst we make of lying , have herein said the very truth , and shall be beleived against thy tattle , notwithstanding the sleeveless testimonyes of w●lliam russell and th●mas morris , whose certificate , which thou ●ettest to put an end to the contest , conclude nothing to the contradicting of what 's here said by me . and thus into the pit of thy own digging for us art thou fallen thy self , and in the same labo i●uh of lyes , wherein he lay turking for the innocent , hath the lyar lost , and left him elf not a little in the lurch . t. d. thou tellest a tale that a dying qua. at dover , said , he exp●cted salvation onely by his good works , and not from christ : in witness of which thou bringest io. davis minister of dover . rep. thou hadst abused io. davis , as grosly as thou dost thy self ( but that i see by his vnderhand testimony inserted in thy half sheet , and his non-complaining of thee , he is willing enough to be so abused by thee , and so i am the less willing to vindicate him , sith volenti non fi● i●i●●ia ) by offering in thy narrative to summon him in print , as a witness of that , which he himself had no otherwise than by hear-say from another ; for hereby thou expo●est i. da. together with thy self , to the iust censure of ignoramus , whilst it s well known to all ( save such as either are , or else , in enmity to the truth , are free to be counted idiots ) that as in f●o dei & verae ecclesiae , he is no true minister , or witness of the word of god , who stealing his testimony , and the words he speaks out of the writings of the true prophets , declares what himself never saw , felt , nor handled of the word of life , so vel in foro hominum , even before men in their earthly courts of iudicature , that man would be deservedly cast forth with shame , as no lawfull witness against a living man there p●esent , much less against a dead man not capable to speak for himself , who should testifie it as an undoubted truth that he spake treason , and from thence accuse all that mans kindred also to be traytors , and yet confess he was no ea●ewitness of his words , but only heard a third man say somewhat to such a purpose : and how iohn davis can be such a competent witness to the world of the words spoken by the dying quaker , as thou set'st him down for , or any more then a presumptuous intruder into , or talker of what he hath not heard , but only heard of , my eyes , which are not so dim , but that i can divine the divines to be in the dark , & to divine lyes to each other , do not fee ; howbeit let every one see not with my eyes , but with his own , as to the case in hand . but i. d , when he was backbiting the qua. to thee in that tale , and tickling , and scratching thy itching ears , which ( as false tongues do ) love lying words , and feed on meer fables more then truth , thought ( perhaps ) as little as thou did'st of the likeliness of the quakers printing , to be brought so openly on the stage about it , as now he is , and that with so much the more shame , by how much he seemes to have play'd b●-peep between both partyes , and by that his second hand testimony to have ●erved two contrary turns at once , viz. l. hs. and thine too ; or else its like he would have kept his hea● say to himself ; but now he is justly left of the lord to manifest himself to be one , that would fain seem to hold with the hare , though he runs with the h●und open mouth at her to devoure her , having ( since he seemed to side with l. h. against thee ) in his last testimony obtained by thee , and obtruded upon the world , made himself obvious to the view , of all to be a sidesman with thee in thy viperous spirit against us , and one who would ( balaam-like ) divine us into the denomination of papists , if he could tell how ; but as such concurr●rs as shew their teeth much ; seldome bite very deep , so 't is now ; the curst cow's have short hornes , and your uncertain certificate can stand but for a cypher at most , that signifies nothing , but that ye would ●ay something in disparagement of the qua. if ye could tell what . something it seems was affirmed by some body , yea by the qua. brother , who ( as their own-brethren usually do , isa. . for christs name sake ) . hated tho●e that hear gods word , and tremble at it , and are therefore in scorn called qua. to such an effect , as if the dying qua. had said he look'd for sa●vation by his own works , and not by christ ; wherein , if he doth not ( as many in d●ve● and sandwich have done as bad ) pu●posely bely his decreased brother for the sake of his own malice to the qua. yet i know he did ( at best ) as much mistake him , as t. d. mistakes , & either blindly or maliciously mis epr●sents me to the world as a looker for iustification without christ by my own works , which i have long since denyed as dung for those that christ works in me ; for howbeit i shall not here meddle point blank to prove a negative ; yet thus much i can say in disproof of your hasty affirma●ve ; i my self , who know his principles to have been no other then to expect salvation by christs works in him only , and not his own , was with that said dying qua. in the time of that sickness , whereof he died , and in as deep d●scourse with him ( i believe ) as that his meer fleshly brother was , who hath so abused him ; yet i heard him utter as nothing at all to that effect , so not a little to the contrary : and so i leave this your tale of a tub ( as i found it ) with the bottom out , to take place in such hearts as are given ore to strong delusion to beleive your lyes that they may be damned , for no entertainment will it find among such as receive the ●●ve of the truth that they may be saved : yea , as thou sayst , in p. . of thy half shee● , of that figment of your own , viz. that i was sent for t● dover by l.h. to the dispute with w. russell , that i came on other business will hardly be beleived on the word of a qua. & : so say i in thy own words of both this , and that non entity of your own creating , and of william wingfields m●srep●●sentation of l. hs. words also , viz. that those words were spoken by l.h. as w.w. sayes ( confdering the three testimonies that his words were otherwise ) and those also by the dying qua. as thou ●et'st them down , upon the best evidence thou giv'st of it , from either the qua. fleshly brother , or thy spirituall brother i. d. will hardly be beleived upon the word of such an envious quareller with the qua. as thou art , by them that know how little conscience that sort of men ( among whom thou art not the least ) make of lying against them , and against the truth . t. d. another story thou tellest of a qua. that came into the savoy church and made such a dreadfull noyse , as seemed to be of the devill in him , and so sadly afrighted the people , that some ran one way , some another to secure themselves from the danger they apprehended was near them , and necessitated the minister then preaching , whom thou callest mr. hook to hold his peace as witnesses , of which the said mr. and mrs. hook are cited . rep. a palpable evidence ( if the devill had been in him as truly as ye suppose it ) how little of god is in your christian congregations , and in your churches and ministers , that the devils bellowing out of the mouth of one unarmed man could make the minister hold his peace , and affright and put to flight his whole church before his face : who so hearkens unto christ dwells safely , and is quiet from feare of evill ; he is not afraid of evil tidings , his heart is fixed trusting in the lord ; he is kept in perfect peace , his mind is sta●d on the lord ; he keepeth himself that the wicked one toucheth him not ; he resisteth the devil , and makes him flee , and gives not place to the evill one : but a token rather it is that the power of god was of a truth , in the man , who ere he was , in that the d●vils trembled in the wicked , whom he possesses , & were so astonished at his presence , for hic murus abaeneus — nil conscire sibi nullapallescere culpa ; as this is the brazen bulwark , and impregnable fort that true saints have such rejoycing in , as all the devills in hell cannot impeach , the testimony of their conscience , that in simplicity and godly sincerity they have their conversation toward god and all men , so the sinners in sion are afraid , and fearfulnes● surprises the hypocrites , and being conscious to themselves , that no good belongs to them , they wax pale at the sence of their own iniquities , as if the devill were comming to fetch his own ; the name of the lord is a terrour to them , a dreadfull sound of danger is alwayes in their ea●es , and they are magor-misabib fear round about , and a terrour eternally to themselves , so that they are in great fear where no feare is , as to any outward appearance , or occasion of it , much more when the lord himself begins to roare out against them , and thunder upon them out of sion , who●e ●o●ce is as terrible among the sinners , as the devills is contemptible among the saints , yea their own evills per●uing the wicked , they flee some●imes when no man persues , but god being in the midst of the congregation of the r●ghteous , they are ever as bold as a lyn. t. d. thou tellest of a woman , one mary todde a qua. that at the bull and mouth , while her friends were speaking , pulled up all her cloaths above her middle exposing her nakedness to the view of all in the room . rep. i see if thou canst not get it by hook , thou wilt get it by crook , if thou canst , but thou gettest nothing against us by either ; for as the tale that is testified by thy master and mistriss 〈◊〉 makes as little against us to thy purpose , were it as perfectly true , as it s probably false in some part of it at least ( for i cannot learn that there is at lord. such a one as wil● : 〈◊〉 ▪ that is owned as a friend among the qua. ) so this 〈…〉 thou 〈◊〉 the qua. in above , was done by one that was a rom●● ( and not a qua. ) whose r●nting abominable practi●es the qua. whom thou callest her friends , are more at e●mity with then thy self ; nor will thy 〈◊〉 in the margin thy eye-witness t. cresset ( c●●rurgion ) cure and s●●v● thee from the ●ust censure of a false accuser of the qua. to whose score thou w●●nes● down all the rudeness , that by the rabble of their and the truths enemies is , in absolute hatred of both them and it , acted ever and 〈◊〉 in their assemblies . and albeit thou ●●innest over this thy 〈◊〉 , and 〈◊〉 business in thy last 〈◊〉 piece of work of half a 〈◊〉 , by the certificate of iohn 〈◊〉 , as thou didst bolster it up before by th. cressets testimony in thy narrative , which i. lag● ( as far as his envious assertion will assure ) assures thee , who very con●●dently ●akest on thee to assure the world thereupon , that the quak. at lond. acknowledge the said m. 〈◊〉 to be one owned and 〈◊〉 by them , i here contrariwise affirm ( whatsoever some certain qua. that under that name shrowding themselves to do mischief to the truth , as the false brethren did of old , by whom paul was in peril , might say to i. l. ) that the qua. in london do disown and deny both m. t. and her ill carriage in that particular : so that instead of mending thy ill matter , thou hast but made it worse , and redoubled the lye , thou wouldst have lickt the lyars whole of . t. d. thou tellest of a qua. that at alderman-bury , on a lords day , while the psalm was singing , gat up into the pulpit with his hat on his head , and serting his breech upon the cushion , fell to sewing . rep. a great piece of business , for a man to be so sharply censured for as he was who did that . our princes and priests in these dayes have forgot that the lords prophets of old were moved to do as strange matters as that , or any other thing that is done in the spirits motion in these dayes by the qua. as a sign to a wicked and adulterous generation , when the lord , being wearied with the multitude of their sins , began once to loath their most solemn sacrifices , and to defile all the coverings of their idols , and to slain the pride of all their fleshly performances , and to 〈◊〉 no pleasure on their best observations and oblation●s , and to snuff at their sacred services as at a stinking smeak coming up into his nose , and to turn the songs of their temples into howlings , and to cause children to oppress them , and very women to rule over them , and to stir up the babes and the base ones , to behave thems●lves boldly against the honourable and antient , and to cut off both the head and the tail of a people , even the antient and honourable rulers , which are the head , and the prophet that teacheth lies , which is the tail , and to spread●dung upon their faces ( and that 's more than a mans breech upon a pulpit pillow ) even the dung of their s●lemn meetings , and to sweep both one and t'other away together , and ( in short ) to throw no less then shameful spuing upon all their glory . doth this offend you , that the servants of the lord are now made signs so far as to sit covered in your mass-houses , in reproof of your singing davids psalm with s●uls spirit , in such meeter as i. h.t.s. q. elizabeths fidlers have moulded them into , and in ●uch manner as some priest , clark or sexton sayes them lineatim , by a line at a time before you , o lord i am not puft in mind , i have no scornful●ye , all ●he night lo●g wash i my bed , and much more to the same tune ; wherein most of your people mock god , and sing more lyes to him than t●uths , whilest they are as hough●y and sc●r●ful as ere they can look , and o far from making their beds swim , and their eyes gush out with tears for sin , that they rather are both full of daily adulteries , and defiled with nocturnal uncessant uncleannesses and pollutions ? does this offend you , that a man should sit and few upon a cushion , in rebuke of you● sottish igno●ance , who limit the lords day ( which is an everlasting holy sabbath or ce●ation from all mans own words , works , thoughts and pleasures , typi●ed by the seventh day , which ye now confe●s is no more holy than another ) within the narrow lists of one day of the seven , and not the seventh neither , which god instituted for a time , but the first onely , as if ye were then onely , and on the fasts of your own appointment for a day bound to serve god in some certain outward shewes , and then at liberty to serve lust , self , flesh , sin and the devil all the week beside ? doth this offend you , that as an ecce signum , any true prophets tayl should come neer the s●ft cushion , over which the prophets that teach lyes who are the tail , lean and lye , talk for money , and do their business in order to the getting in of their gain from their quarters , and follow their calling twice o● thrice a week , and work upon their t●ade , which ( unless they would come freely to give what freely they have received , and speak more truth than they do ) is not half so honest as that of a taylour sewing of a garment ? do these small matters ( which yet as despicable as they are in your own eyes , are of more moment to you than ye are aware of ) offend and occasion you to stumble ? ( o ye priests ) what if ye should ●ee men made to go naked , and sit naked upon your plush-pulpit-cushion ? and annoy them with very dung before you , for a sign to a seemingly saint-like seed of serpents , whose own righteou●ne●s , which they count gain , is as very dung in the sight of god ? such a one would be a greater stumbling-stone in thy eyes t.d. and of thy offended fellows ; yea , behold ye despisers , and wonder , and perish , such works and strange acts as these is the lord working in your dayes , the mystery of which ye can in ●●wise believe , though ever and anon done in the sight of ds ; yea , how have many been pressed in spirit to pass naked into your mass-houses , and streets in cities and towns , and to do what ye deem defilement , as signs from the lord , to shew the nakedness and stark-stinking shamelesness of this most impiously impudent and impenitent generation of professing priests and people , who are apparently as rich● , landic●a her●self in letter , and increased with goods , and needing nothing of christs own councel & light in their own consciences , not knowing th●mselves to be poor , and wretched , and miserable , and blind and naked : and yet all this and much more no more than was done at the lords command of old by the prophet , which was a fool , and the spiritual man , that was mad , in the eyes of the blind priesthood of that age , wherein he lived ; witness isaiah , who went naked and bare-foot three years , for a sign and wonder to egypt and aethiopia , isa. . and ieremy , who brake a bottle in tophet , in token that the lord would make iudah as tophet , jer. . , , . and put bands and yoaks on his own neck , and sent yoaks to several kings , as a sign of the slavery they should come into , jer. . and ezekiel , who was dumb , and bid to eat and drink with quaking and trembling , to mingle his bread with mans dung , and made to mingle it with cow dung in the sight of israel , as a sign of that defiled polluted bread they should eat among the gentiles , and to burn a third part of his hair , and smite a third part of it with a knife , and scatter a third part of it with the wind , and bind a small part of it in his skirts , to shew the famine , sword and dispersion of israel , and salvation onely of a few , ezek. , c. . c. . and dig a hole in his house , and remove his stuff in their sight , eze. . and hosea , that was bid to love an adulteress , and a harlot . t. d. another example ( as thou callest it ) as remarkable as this , thou sayest was in christ-church , octob. . . where on a day of publique thanks-giving the parliament , l. major , aldermen , common councel , and officers of the army being met together to hear dr. homes & mr. caryl , appointed by the parliament to preach before them ; two qua. made a great disturbance in the very presence of authority . rep. by the humane autho●ity ( it seems ) of the parliament themselves two ministers , of mans making , were appointed to preach before them , and by the divine authority and power of god himself , two of his sending were appointed and pressed in spirit , to bespeak them in his name to another purpose then that of those of their own chusing ; for whereas they had chosen to themselves such as should prophecy to them not truth , nor right things , but deceits , and such smooth things , as were pleasing and suitable to their dainty dreams , thanksgiving-thoughts , sweet sacred solemnities , fained festivities , vainly hoped , self-promised unities of that joyful day , the lord had chosen seers , who saw beyond all this , and divined a storm through all the●e their idol-coverings draw near upon them : but to these seers and prophets they said ( as the same seed did to the same sort of seers , whom god sent of old to a rebellious people , lying children that would not hearken to the law of the lord ) see not , prophecy not ; soft and gentle , and not right and rough things are agreeable to to the duty of this day : the qua. speech , the words whereof i have set down in the margin , * referring both thee t.d. and the sandwich doters on thy dowby-doings , to a printed sheet ●old by tho. simmons , at the bull and mouth , stiled , the prophet approved by the words of his prophecy coming to ●ass , where ye may read the residue of the message from the lord , in that place of the popish priests consecrating , falsly called christ-church in london on that day , was deemed such a disturbance as was punisht with an orderless new-gate imprisonment by the multitude at the present , & ratified by the rulers order , when they were more at leasure from their voluptuous feasting ; which iniquity of appointing men to preach to them in their own wills and time , whether god appoint them , yea or nay , of despising the true prophets true words , and trusting in the fraud of the fulse ones , and in their own perversness and staying thereon , isa. . , , . was then unto them , as it ever was to the same generation , as a breach swelling out in a high wall , whose breaking came suddenly as at an instant ; for by the th of the same month they , who were so hand in hand against righteousness , were turned tail to tail against each other for their wickedness ; yea , the lord spared them not , but brake them as the breaking of a potters vessel that is broken in pieces ; so that in the bursting of those brittle potsheards of the earth , there is scarce found a sheard of so much u●e as to take fire from the hearth , ' or water withal from the pit . now as to the very great distu●bance thou sayest they made , this is but the old tone of the tithe-taking , tide-turning , tune-serving , truth-belying teachers , and the wonted out-cry of that noun-adjective ministry thou belongest to , that cannot stand , nor subsist of themselves , without leaning for encouragement , defence , assistance and maintenance to mee● humane laws , to prop them up in the propagating of their meer humane gospel ; who , like the loud-lying women , that having no better shift than to cry whore first , are ever hideously bellowing out against the qua. to the tune of heresie , heresie , disturbance of the ministers , to the magistrates ; so that if any qua. come quietly in , and speak , or do but ask that reason , which every christian is bound to be ready to give of his hope to every one that asketh him in meekness and feare , they strait call out to have them punisht , as the iews neither did , act. . nor do at this day ; which said ministers being in propriis talpae , in alien is linces , are more sharp-fighted towards the good behaviour of one qua. quietly questioning with them , or saying any thing to them soberly that is of god , then the misdemeanour and tumultuousness of twenty of their own unquiet spirits , stirred up by the devill to call us r●gues-faces , quaking doggs , to break windows , and bring in d●ggs to fight , and such like beastly and bear-like behaviour in our solemn assemblies , till they are wearied with their own pains towards us , and our patience towards them under it , as well while we are speaking , as we are moved of the lord , in our own allowed meetings , as in theirs : witness their leading a bear through the place , where the qua. were preaching publickly at hith : and also the rudeness of some of those that are under thy own tuition t.d. at sandwich , and belonging to the flock thou there feedest , or rather feedest on ; who when g. f. e. b. my self and many others were publickly met in quiet in a place of our friends procuring , shrew stones and gunpowder squibs that fired among us , not so as to move us to cry out to the rulers of disturbance , yet so as to give good occasion to the lord to permit ( though ye forget it ) a sad fire to fall out within the town , no longer after , then the next morning . thus ye men of sin make men of god offenders for a word , and hate them , as of old they did , that reprove sin within the gate ; so that when any such stirrs arise upon occasion of the gospels preaching , as did in the prophets and apostles days , which the lords messengers now are no more accessary to , as causes , then they then were , it s still laid to the doore , and put on the score of truth , and the tellers of it , which , because none else will own it , must hear it , till against the foul mouth'd beast the lambs innocency be cleared as the light , which till then may truly say of all mischief that falls out , where he utters his voyce , cum nemini obtrudi potest itur ad me : the lambs cau●e is better then the wolfs , when charg'd by him for troubling the water with only drinking at the fountain , but the wolfs teeth are sharper then his , and therefore the innocent must be devoured . and whereas to such like tales as thou hast told , as abovesaid , thou prefixest the conclusion thou inferrest in these words , viz. t. d. what affronts these wretches offer to the worship of god is notoriously known . rep. i ●ay your parish worship is not so truly the worship of god , as 't is true that ye so call it ; but that of the qua. who worship him in spirit and truth in the inner parts , which ye are out of , which those poor wretches your parish people are , by your lyes , instigated to offer such abominable affronts to , as bea●ings , buffetings of men in , and draggings of them o● their own meetings ( as are notoriously known all the land over ) is the true worship of god indeed , which ( except ye repent in time o ye priests and parish-people , and own the truth ) 't were better for you and them that ye had never been born , then offer such affronts to , as ye do : but full well may ye offer affronts to our worship when ye stick not to do the like to your own rule of all worship , even to that ye call the word of god , for if the scripture , which is a true writing of it , were as truly the word of god , as ye say it is , ye bawlk not , as occasion is , to do despite to that , witness the ungodly guise of those giddy heads about westminster , who when by g. f. holding out the bible to them , they were askt in the mid'st of their mad hurlings of mud and kennell dirt ( as they mostly do upon the qua. in their meeting there ) to this purpo●e , whether they would do such despite unto the scripture , which they say is their rule and the word of god ? ceased not to be dirt that their word of god , any more then they did from dirting him , who held it out to thorn . t.d. another of thy remarkable passages , in the first narrative , is of one of our friends , who by a meer mistake , charged one of your ministers , peter domsell , who was cleare , instead of another , who was guilty of it , as slandering me falsely with taking pay from the pope . rep. which mistake of one man for another , though confessed freely and publickly by our friend ( which is more then for your many flat lyes against us , we can expect ever to extract from you ) and thereupon ( with much ado ) professed by you all fit to be never more mentioned to him , yet is not only reckon'd up by thee in print , p. . . to the shaming of him , if thou could'st , but also to thy own shame of a single slip ●gregiously multiylyed by thy lies about it , into severall unsingle ●ordid shifts , and double dealings which thou falsly fatherest , and fainedly fast'nest on him and me too . t.d. first thou say'st he pretended to say that he said ( from the lord ) as one immediately sent of him so to speak , and yet was mistaken as to the right man : whereupon thou concludest the qua. as far from infallability in doctrine , as in matter of fact . rep. which is but a silly conclusion of thine , if it had so been , and contrary to thy own principles ; for if christ knew not iudas to be a devil , and so cho●e him for his minister upon that mistake , as thou ( little less then bla●phemously ( intimatest p. . for in truth iudas was no devil when christ chose him , and yet christ was infallible in doctrine , though ( secundum te , who ignorantly so fanciest ) ignorant in that fact , why may not a mistake in a matter of fact stand now with infallibility in doctrine ? t.d. thou sayst i holp him with a ly● , saying he said not ( from the lord ) but ( in the feare of the lord ) so that the people then houted at me . rep. for all the then 〈◊〉 , and the still stout standing of thy rout of rude ones to the contrary , i still say the same ( viz ) that he ●aid not in thy pretended phrases of ( from the lord ) or ( as imm●d●ately sent of him ) but ( in the feare of the lord ) which may be consistent with the mistake of one person for another , or else tell me t.d. ( for ad hominem i now urge ) how isaac mistook iacob for esau , and paul wot not that was the high priest , when he term'd him a whited wall ? yet what a stirr , what a ditty , what a deale of do mak'st thou in aggravating that diminitive business , till , by the rash rendition of it , thou render thy self as ridiculous , as p. d●msell himself , whom it most concern'd , then did , who ( like one that to kill a gnat , which makes his nose itch , strikes so hard as to make it bleed ) was so over obstreperous and frivolously fervent in his own defence from the offence of that fly ( and more would have been , if for sham● ye had not stopt him ) that he offended himself more otherwise , by stirring up thy light-spirited people to laugh more at that folly , which then fell from himself , then to lament the innocent injury , which befell him as from us . t.d. thou sayst , that the reader may see how great a stress we lay upon small matters , thou wilt tell him a true story ( which perhaps may move his laughter ) that a kinsman of d g. offering to salute her , she went two or three steps back with these words . i have renounced the devill and the flesh long since , prethee , forbear that custome of the world : and that these things thou thought'st good to add ( at the desire of some worthy persons ) that the world may take notice not only of the wickedness , but of the absu●dity of these peoples ( the qua. ) principles . rep. this last part of thy first narrative is not a more true , then strange story , & as ridiculously related , as it is a ridiculous relation : what if thy kinswoman d. g. refused thy offer to salute her at thy hou●e , because she could not conscientiously close with thee * in the carnall course of that customary complement , which in the world it self weares out now too , and begins to savour ( ●o far is it from the christian ) plus coloni , quam aulici , more of the clown , then of the courtier ? must thou needs be so obstreperous in print against her for it ? thou dost it to shew how great a stress we lay on small matters , but thou shew'st indeed how great a stress thou lay'st upon the small matters , and how bad a construction thou puttest upon the good intentions of thy own kinsfolks , when they are ( as thou ironically term'st it p. . ) of that perswasion of quakerisme : thou dost it to move thy reader to laughter at her and our wickedness and absurdity , but if he be one whose heart is not among the wise in the house of mourning , but among the fools in the house of mirth , he will , with laughter thereat , take much more notice of thy own . thou thoughtest good ( though thy thoughts in it were not good ) at the desire of some worthy friends to do it ; a worthy peice of business indeed , like thy self , and tho●e worthy persons , who desired thee so to do , to add at the end of thy renowned narrative of remarkables , as it were to pin the basket to bring up the reare , and , as some weighty substantiall matter , to adde weight to the rest of that windy , frothy , husky , chaffy stuff , and matter of story , with which thy book is abundantly stored . had'st thou been wise , thou might'st have learnt of thy kinswoman to do the same that was undertaken for thee long since ( viz. ) to forsake the devill and all his works , the vain pomp ; and glories of the world , so as no more to follow , nor be led by them ; but now in this thy printed publication , and so iack-pudding-like a passage at the very tayl of all thy merry matters and lying tales of the qua. to move thy lewd , more risible , then r●asonable animals to laughter at them , thou hast rather vented thy own vanity to the advantage of the truth , thou treatest against , then disparag'd it , having acted herein much below that gentility , civility , courtesie , common humanity and ingenuity , that becomes one that calls himself a kinsman , and would be counted more then a common christian , by not so much finding a great fault where there is none at all , as a wrong rendring of that to the reader , as some gross v●ll in d. g. which he , to whom christs cross is not yet a riddle , will read to be as great a good , as thou mak'st a gross evill of it . of so slender credit is truth among its foes , that if the least fault be among its freinds , it shall be sooner found , then find forgiveness on confession ; if it be but a weakness , or mistake of one man for another by night , it s magnified into some impardonable wickedness , or mighty mischief ; if it be but a mole hill , that every wise man would step over , and none but blind guides , and their giddy guided ones , who strein at the saints gnats , and swallow their own camells , can well stumble at , it s made a mountain , which they cant see over ; if but a mot it s sooner seen in a brothers ey , then a beame by them in their own ; if it be but some pittifull passage not fit to be printed , a narrative must be made of it , as of some remarkable passage , that can't be omitted ; if but as ridiculous a thing to relate as serious in it self , it must be related to move fools to laugh at it ; but wise men will laugh most at its relator . t.d. as to thy conclusion of thy second narrative , which is a desire of thy reader to peruse the qua. answer to the questions thereto annexed , which were proposed to , and answered by ioseph fuce , whereto thou settest both his name , and answers to them . rep. i say thus much to thee , that howbeit thou hast set down so much of i. fs. return , as neither thy silly self nor io. corbet the priest ( who put forth the queries , and was accordingly answered above two years ago by io. f. ) will ever be able to render any reasonable reply to , ( for if ye could have refuted them , the press was as open for your reply to them , as your bare narration of them ) and so much as will stand over your heads for ever , as a testimony of the duncicall darkness , and groa●able blindness of you both in the misteries of the gospell , of which , for silthy lucres sake , ye do but fancy your selves to be the ministers ; yet either one , or both of you two v pers have done the best , or rather the worst ye could to abuse both io. f. and the qua. and the truth by that cut-short , counterfeit account , thou t.d. givest the world of those queries and answers , that passed between priest corbet and ioseph fuce . for there were queries put by ( thy couzen ) corbet , every one of which were at large , and ( as to any likelihood of their being answered by you ) unanswerably replyed to by io. f. of which thou bring'st out but eight . . as thou bringest out not one half of corbets queries , so , i judge i may safely say , not so much as the th part of i.f. his answers , but only here and there some such broken bits and pieces of them , as ye thought would represent them , as weak and naked , to mens aspect , though indeed as piece-meal as ye have rendred them , they may well be left to stand against all your priestly prate , and pedling pelting ▪ at them . why did ye not , seeing ye had a quarrell at them , publish every inch of all i. f. his answers to the queries ye have set down ? yea why not all the queries , and the whole of his returns to each of them , together with your own replyes to those his returns , that men might be undeceived by you that call your selves their ministers , and take on you to be their masters , so as to teach them truth , since ye deem them to be deceived by i.f. his doctrines ? and then ye had saved your selves from the guilt and censure of that guile and deceit , that now ye are found in , while ye are found shuffling and cutting , picking and culling out here and there a ●aying , leaving out such adjoyning sentences , yea somtimes that half of the same sentence , which , being set down , would have shew'd his true sence of the whole , which ye scrue and wrest , as far as ye can tell how , into another then that intended by him : expertus loquor , i speak what i know , having ( whether i shall print it or no , i yet know not ) the whole entire copy by me of those queries and answers amounting in all to two sheets , thy cutted account whereof comes not neer to the th part of one . surely either one or both of you two brethren in iniquity t.d. i. corb . saw ye could not reply to them , and so had made a swinging rod for your tayls , and slasht your selves as foundly therewith also , had ye put forth the whole truth , which ye have not told the tithe of , whereupon ye have thrust out only some meer fragments of it , with as much manglement of them too , as ye well durst make , and with no other then this dribling answer of thine t.d. p. , of thy second narrative , viz , surely by these principles , in conjunction with the rest in the book , to which this narrative is annexed ( though the said principles remain as unrefuted , as impossible to be refuted by t.d. ) the qua. have for ever forfeited the name of christians , and are to be reputed heathens . t.d. thou tel'st and that twice over , viz. in thy narrative , and in thy witness w. w's reinforcing reply to l. h. a tale of l. h s saying , the priests shall be destroyed by the people called qua. rep. but l. h. hath already so sufficiently disproved that in his reply to thy 〈◊〉 , styled , the devils how unstringed , by three persons , who , as i laid above , testifie his words to have been otherwise , and so prov'd thy witness will , win●field minister of word , to be no minister of the word of truth , nor such a godly minister as thou printest him out for , who can joyn so cordially with thee in printing lyes , that i need say nothing : yet that the preists shall be destroyed by the qua. though l. h's words were not so , is true enough , i here affirm it , yet not by outward gan , sword , or carnal weapon , but by the sword of the spirit , or word of god in their mouths : not by might , nor by power , but by my spirit saith the lord , zach. . t. d. thou sayst in the second page of e. b's book , or word of advice to the souldiers , he bids them give the ministers , or priests blood to drink , for they are worthy . rep. true enough , that the priests will have as much blood as they are worthy of from the lord , though the qua. desire the salvation of their souls and bodies too , if yet it may be , and the destruction of nothing , but that sin , blindness and darkness , which destroyeth them in both : howbeit in the second page of e bill's . book ( unless there be another of his , or of e. bur's . so stiled ) i find no such words as thou artes est to be there on thy own personal knowledge : and so all thy proofs of thy grand lye , for ought i see , fail thee , and lie in the lake together with it . many more absurd and foolish frivolous tales thou tellest , that ● omit ; but two more of thy lying accusations of the qua. more remarkable , then all the rest of those remarkable passages of thy two ( for nothing more then the many lies thereof ) most renowned narratives , remain yet to be remarked , that all may see how thou and thy heard of hearers , and drove of ear-wigs have not so much me al honesty as to speak truth in matters of fact , which is the very fault thou chargest us with , and the worse in thee , sith turpe est doctori , cum culpa red arguit ipsum . and then i shall be at liberty to take a view of the many lyes of thy doctrine . tho●e two , one whereof is prosecuted in thy last narrative only , and the other more wickedly then wisely made , and drove on very devoutly in both , but especially in thy first , without either care or good counc●l , consideration or conscience , truth or righteousness , sense or reason , fear or wit , are these . t. d. that the qua. intend to prosecute the promotion of their principles by that bloody way of persecution with the outward sword . . that the qua. are doubtlesly acted by the antichristian , or romish faction , and do drive on the popish work and papistical design , and of qua. become papists : and further ( for this lye splits it self into two parts , one concerning the qua. in generall , the other concerning my self in particular ) that i.s.f. am probably , and appear to be not only a rank papist , but also 〈◊〉 iesuit holding complyance with the pope , serving the sea of rome , & such like , of which more at large by and by . rep. as to the first of these thy two lyes of the qua. it lies thus palpably ayerred in thy own words . t. d. the truth is , the qua. now declare their intentions to propagate their perswasions by the sword , whereas they were want to pretend to so much meekness , or peaceableness , that they would hold neither spea● , nor sword . rep. here 's the charge ; an arrand lye , yet a truth , if four or five more lyes will serve to prove it ; if not , men must take it for truth on no other acconu● , then this , because t.d. who tels so many lyes , that he deserves not to be believed , when he speaks the truth , doth falsly say so : for thy pieces of proof , which are too piteous to prove thy main false charge , were they all true , are , as to the truest information that i can get thereof , every of them false charges , and a pack of ly●s , like to that they are brought in proof of . the first proof is this slender story . at a late meeting of the qua. in hurst pierpoint in suffex , he that undertook to be speaker , called out to the priest , who accidentally pasled by , saying , we will have you all down ; for now our day is come . the second , this tale. and a o●her qua. in the parish ●f nuthurst , in the same coun●y , did say to a godly person of good quality in that parish , that he no more cared to kill one of the priests , as he styled the ministers , then he would to kill a dog. the third , this wicked lye. and another qua. way-laid the minister of covehould ( a very worthy reverend man at his return from a fast ) and justled him upon the high way , ( as he kept it havi●g his wife behind him ) and drew out his sword , which he had by his side , about half way , which was a shrewd presumption that he intended the minister mischi●f , but that some neighbours that came from the fast , coming up to them , prevented it ; and they do usually give o●t threatning speeches against the ministry , a●d their friends . rep. in answer to these three , i here subscribe such information , as came from the mouths , or hands of sundry s●ssex men , living in and about these parishes or places ; t.d. relates these matters of a truth to have been done , and spoken in , three or four of which are it seems , members of those two parishes of nuthurst , and covewold , in such wi●e as follows . these three charges or slanderous accusations ( as they appear to us ) coming to our hands , we , who are inhabitants in the county of sussex , near adjoyning to these places , where the author saith these things were done , one of us dwelling in one of these parishes , which he makes mention of , have a good and perfect knowledge of these men , who are called quakers , and that they are men of better qualifications , then to offer such violence , or to give out such terms as is here charged upon them . therefore for better satisfaction to ourselves , as also for the sake of others , who may be deceived in believing such things , by giving credit unto them , without a surer ground , then because they are come forth in print to a publike view , also from such a hand , whom they might think would not be so dishonest , as to be the author of things that are not true . upon these considerations and others , which might be mentioned , we undertook to search out the matter with some diligence , that all who desire may be truly informed , and who have prejudice in themselves , neither against one sort of people nor another , because of names or differing in judgment ( as we have not our selves ) who are now about to satisfie of this matter that truth may appear , and that every action may be tryed by it in and among all sorts of people . bryan wilkinson . humphery killingbeck . so for the first accusation , which the author makes mention to be spoken at hurst , he hath caused a lie to be printed , as also the other two , for there were no such words spoke , nonly the friend , that did speak some words , from whence this report might arise , might ask the priest of hurst what they would do if the powers of the earth should for sake them , these words its like were spoken . and as for the second accusation and slanderous lie , which he saith was spoken by a quake●s in the parish of nuthurst , we whose names are here under written , did go unto the man whom the author calls godly and of good qualitie ( unto whom he said these words were spoken ) to know the truth of this thing : and his answer to us was , as he and some others were drinking together , there was one amongst them did say , that it was no more sin for to kill a wicked man , then a swine . thomas wyly . nicolas manard . though there was one , who went under the name of a quaker , who did dwell in nuthurst parish , whom the man , which the author calls godly and of good qualitie , did say was the man , that spoke these words above mentioned ; which are otherwi●e then what is printed : yet this man he ca●ls quaker , that should say these words , hath not dwelt in the parish of nuthurst , neither in the county of sussex this two year and half and above , neither hath he been in these parts of so long time , as can be sufficiently proved , and the cause of this might arise above a year before he went a way . and as for the third slanderous accusation : the minister of cavehold , which the author of this scandalous book calls a very reverend man , we whose names are here under mentioned , did go unto this minister of cavehold in sussex the th day of this eleventh month . . for to have him to set his hand against this scandal ; because we knew that there was no such thing offered by them , from which this slander might arise : and his answer to us was , that there was three caveholds in engla●d , and that it might be at some of them : but he said that he knew the man ( t.d. ) that set forth the book , and that he had one of them himself , and he said he would send to the man to enquire of him , and if he meant cavehold in sussex he would give it under his hand that he was mis-informed , for there was no such thing done there : neither to him . humphery killingbeck . robert thornden . but we have great cause to beleive , that this slanderous accusation did arise at the first from the priest of cavehod in sussex , or by his meanes , as you shall hear ; for upon the day of the th moneth , this present year . at horsam in sussex this priest of cavehold in sussex , with some other priests besides of sussex , did meet at the steeple-house in h●●sam aforesaid in sussex , where many of their members , and other people besides were gathered together , as they said , to keep it as a day of humiliation on fasting day : among which robert adams and some other friends , who are called quakers had freedome to go into the steeple-house among them , and when the priest of caveh●ld of sussex had done , and come out of the pulpit , one friend did speak somthing in way of desire to the priests to give the people called qua. a publick dispute concerning tythes , and other things , that people might come to understand who were most in the truth , whether priests , or we called qua. so upon our return homewards , after that we had rid about a mile , one william field ove●took us , one of the priests members , which rid along with us on the rode , about a mile and a half , in which time priest vinter , the priest of cavehold in sussex , ( for so his name is , george vinter , and he had his wife behind him ) did overtake us as we rid together , being in some discourse , and this priest did bid robert adams call'd qua. ride out of the way , and r.a. said , the way might be as free for me as for thee , yet nevertheless in regard thou hast one behind thee , i will : and so he did ride by the way : upon which the priest did answer , if i had not one behind me , i would have the way of thee , or one of us should lye in the dust , and other threatning terms was given to r.a. by one who was in the same company of the 〈◊〉 , who rid up to us , and this man did justle r.a. on the way , and did lay his hand , or hands upon him , justling him as he rid along . but after this we rid together in discourse about his laying violent hands upon r.a. and other things , till we came within about half a mile of their dwellings , where we parted . but as for a sword r.a. had none , neither did he offer any abuse , nor give occasion of any such thing as they have printed . this is the substance of the ri●e of this scandall , as i had it from humphery killinbeck , who was the friend , that was with robert adams at that time . bryan wilkinson . something of one of the priests cheifest members taken by us b. w. humphery killinbeck from his own hand writing . a true coppy . comming from a fast kept at horsam , i overtook two men that had been at horsam called qua. about a mile from the town , and rid about a mile with them , and then the minister of caveh●ld and his wife , and other neighbours overtook them also ; but i saw no sword any of them had , nor i think none of them , nor the minister , neither will he say that he offered him any vio●ence , i did not see they did , and t is easie to know whether they did or not . william field . another coppy from under the hand of another of the priests members . these are to certifie whom it may concerne that i did heare the minister of cavehold say that robert adams a qua. did ride from horsam , and that he did overtake him as he went from a fast , and that robert adams did fall upon him in railing terms , and did justle him with his wife behind him ; but he did not draw a sword , neither had he any with him ; given under my hand , cavehould th of ianuary , . by me thomas ward . another of priest vinters members , a coppy subscribed with his own hand . i thomas parsons one of the parish of cav●hould in sussex , not being above five miles from horsam did not hear of it , neither by mr. vinter , nor by any other neighbour , and do think it very strange that any such things were , but i should have known it . by me thomas parson . see t.d. how your own parish people , the very earth , helps the church , the woman that beares the manchild against your slanderons tongues and pens , and opens her mouth , & swallows up the flood of lyes and falshood , which that great r●d d●agon , that old serpent , called the d●vill , and satan casts out of his own mouth , and the mouths of you his angels , who fight under him against michaell and his angels against her , that he might cau●e her ( if he could ) to be carried away with that flood of wrath , which ye are ever warring against her withall . thou tellest of way-laying , when thy very worthy and reverend man , or way-laid minister overtook the qua. and swell'd in high and lordly words against him , in his lordly return from his l●●ly fast , wherein ( hower'e he might hang down his head like a bul-rush for a few hours yet ) the bands of his wick●dness were not loos●d , nor his haughty heart so well humbled as it should have been : thou talk'st of justling & threatning speeches the qua gave , when that was the gesture used by others towards him ; thou tell'st of a qua. drawing his sword , and intending mischief , if neighbours comming from the fast had not prevented it by comming up to them , whereas the man hims●lf sayes there was no such thing done there , nor to him , and the very neigbours that came from the fast , witness against thee that the qua. had no sword at all . blush therefore ( as well thou may'st ) thou that sayst thou are upon the stage not without a blush ( but at what thou sayst not ) and be ashamed of thy abominable abuses , as one that must once be conscious to thy self , if any light be yet left in thy con●cience , of wronging thy qua. not only in thy relation of the disputes between thee and them , but also in thy naughty , nasty narratives of so many lyes and false matters of fact concerning them ; left the lord give thee over at last to stronger and stronger delusion yet , both to beleive lyes thy self , that thou mayst be damned , and to bely the only true beleivers of the truth . now whereas in thy half sheet in answer to l. hw . thou t.d. saist thus : it may suffice to let the world know thou hast the 〈◊〉 under the hand of mr. vinter ( as thou call'st him ) minister of cavehould in sussex , a very worthy and reverend man , who asserts the assaults made upon himself by the qua. and canst produce witnesses credible of that action , and of the words therein reported , and that they that know him can inform those , who are ignorant , that his word may be take● for matters of greater moment . rep. much more might be said , but ( as thou sayst ) the press being likely to make the business more publick then the market place , what is above printed may ( for more i have by me ) suffice to let the world know ( if yet thou have such relations under the ministers hand ) what kind of creatures thy credible witnesses are , and how unworthy thy very worthy and reverend men are to be call'd ministers of the gospel , and to have their words taken in matters of doctrine , and soul conce●nment , who are found saying lyes to thee in secret of the qua. and unsaying them to their faces , and not having so much morall honesty as to speak truth in matters of fact , nor yet so much trustiness neither to their own father of lyes , as to keep his and their own councill , without be wraying it , when they have done , as this cavehold reverend clergy man seems to have done by that testimony of his i have here inserted , and that contrary one to himself , which thou say'st thou hast under his own hand ; and this may suffice also to let all men see , who are not wilfully blinded , what fruits follow the most solemn fasts of this generation of blind guides , when they gather together after their devouring of widows houses , and sp●yling of poor p●oples goods for tyths , for a pretence to make long prayers ; so that i shall do no more , as to that last piece of patch of t. d's . putting forth ( having returned the ●ye upon him again , which he thinks he has returned to l. h ) then , having pluckt its wings , turn the sting , that stands at the tayl of that bawbling butterfly , back upon himself , and in short shut up this my return ( as to that ) in the very last words ( mutatis mutandis , additis addendis ) wherein thou t.d. concludest that thy , as impudent , as impotent rejoynder to l.h. viz. so that upon the whole , the publisher hereof ( s.f. ) doubts not but that the wise will be able to discern between truth and falshood , and will in their own thoughts be as farr from acquitting t.d. and his companions , whom l.h. charges with lying , as they would a thief at the bar , meerly because he pleads not guilty to his indictment , which is an usual thing , let the evidence be what it will. and he doubts not but if they should revile in print again , he may be excused , if he make no other return , then inhonestum est honestam matronam cum me●etrice litigare , i.e. it is unseemly for an honest matron to stand brawling with a whore. london , . d. . m. . sam. fisher. and whether the qua. or the parish priests are ( respectively ) the loyall spouse , the lambs wife , rev. . or that great whore , which makes the earth drunk with the wine of the wrath of her fornications , rev. . if the night is not yet spent farr enough for all to see ; yet dies declarabit ( though this is your hour and the power of darkness ) the day is at hand , that will declar● it to all that yet know it not . and now as to thy generall false charge of the qua. as complying with the papists and antichristian faction , which is not thine alone , but that of will. prinn , i. o. i. tomb's , r. baxte● also , and of the priest of kendall , w. brownsword answered in that particular by e. bur. i. story , and in a manner of the whole covent of co-contenders against the quakers . rep. i should blush and be ashamed were i in thy case , to make such a confident narrative of it , and such an undoubted profession of my faith thereof , as thou dost of thine , and produce no more then two such pitiful proofs for it as thou dost ; and to send it abroad in print on two such lame legs , as can help it are the stile . little more then a bare repetition of thy reasons after thee , is enough to a right reader to render the urger of them reasonless and ridiculous enough in all reason . t. d. i am out of doubt , ( sayst thou ) they are acted by the antichristian faction . rep. why so ? t. d. a gentleman of good credit assured me that be met with an english iesuit in london , the first lords day in june last ; one who was bred in cambridge , and had been formerly of his acquaintance , who after some shyness to be known , at length confessed that he came over to propagate the romish faith , and told him that there was a good honest people called quakers , whom we jeer'd at , that did their work at the second hand ; and he boasted much of the numbers that turned catholicks immediatly , or mediatly , by becoming quakers . rep. both thou and thy men of credit will come to be out of credit ere long , if thou crack thy own and their credit but a little longer , so much as thou hast done hitherto . but . suppose it true , that he assured thee so . . suppose that true he assur'd thee of : what then ? the papists dote , as our priests often do in other cases , that that will make for them , which to any , but such as discern not the signs of this season , doth undoubtedly work toward their utter ruin , therefore doubtlesly the qua. either are or will turn papists . object . but many by becoming qua. turn catholicks . rep. the qua. are of the catholick church , if thou wilt know , as thou dost , what catholick is , but so are not the papists , that are of no church , but that of rome : the church of rome is but a particular church as that of england , or another national one may be : but the catholick church is general and universal ; a church that was before rome was a church or a city either , as some qua. have oft asserted to friars and iesuits , to the stopping of their mouths : a church that had its being ( though the world sees it not , nor knows it ) from abel to this day : to which general assembly and church of the first-born , whose names are written in heaven , and to the spirits of iust men made perfect , the qua. are come , as the saints were of old , heb. . and so ( while romanists are but , as ye are , a bastard brood ) the qua. are the truest catholick church , that is in the world . t. d. anothe● gentleman , that came this spring from st. omars , did avouth that he saw the iesuits there , about four a clock every evening throw off their gowns , and put on aprons , and betake themselves to the exercise of handy-craft callings ; some plaid the shoomakers , others sa●e at the loom , others kill'd and dress'd sheep , and they did not stick to boast , that under the disguise of such callings ( working as iou●nymen , and changing place as they listed ) they served the romish church . and the head of the colledge told him , that england never was in so fair a way of return to the romish sea , since it broke off , as now . and what hopes the papists can have , unless from the encrease of qua. i leave reader to thy determination . rep. what news is this to any but nevices , that iesuits in craft use handicraft callings , that under that disguise they may serve rome ? but what follows hence ? t. d. nempe similium similis ratio : the qua. are mostly handicrafts men , and in that the iesuits and qua. are alike : the one can outwardly work with their hands , ( a thing that our priests will never do till they must needs ) so can the other ; the one can make sh●os , so can the other ; the one can handle the loom , kill and dress sheep , so can the other ; therefore the qua. and iesuits are all one . rep. and so are all things as they have a being ; but as nullum simile est idem , so nullum simile currit quatuor , was a lesson that i once learn't , and t.d. too ; but he can forget it for his own ends , and so argue as accurately a comparatis , to prove the qua. to be as like the iesuits , as ever they can look , as the franciscan friar in his sermon a simili & comparatis comparandis , prov'd his beloved st. francis to be as exactly like to christ , as could be , in this manner ; christ was born , and so was st. francis ; christ liv'd , and so did st. francis ; christ was on earth , and so was st. francis ; christ died , and so did st. francis ; christ went to hell , and so did st. fr. in all which the man was very right ; but when he stretcht his simile so far in love to st. francis , as to say christ came back again , and so did st. fr. nay now thou lyest ( quoth one of his hearers ) for though christ descended into hell , as did also saint fr. yet he came out again , and so did not st. fr. but he is there still , and ever will be . in like manner i l'e yield to t. d's comparison of the qua. and iesuits as far as is fit ; the iesuits are men , and so are the qua. iesuits are in christendom , and so are the qua. iesuits are preachers , and so are the qua. iesuits can work with their hands and preach too , and so can the qua. ( the more shame for our lazy lord beggars that are ashamed to dig , but to beg are nor ashamed ) but if t.d. strein his stuff so far upon the tenters , as ( whereas the iesuits do also this to serve the rom●sh church ) and in the heighth of his servent hatred to the qua. to say the qua. do so too , i shall leave him lying there , as the fellow did the foresaid fryar , saying no more but thus ; that what work with their own hands preaching qua do , they do it as paul did , who ( otherwise ) had a power to cease from working , that they may make the gospel ( which our parish priests have long made such a gainful trade of , to the cost of these nations ) without charge to the nations that yet own it not : as those did of old , ioh. . ep. who went forth freely for his names sake , taking nothing of the nations , chap. iii. and now as to thy second part to the same tune , wherein thou cantest i● out aloud concerning my self , who am not only more pers●nally and immediately concerned in it , but concerned also for the go●pels sake i hold forth to clear my self . thou green-headedly goest about to insinuate it into all people , that his not groundlesly to be su'pected , that i comply , as one with them , with the pope or cardinals at rome , as from some others , more simple , then it self , so chiefly from that ( sa●is superque ) simple antecedent , viz. my 〈◊〉 some doctrines which are theirs . now since i am one against whom there is such prejudice among all manner of people , through the subtle , sinister , and sinful suggestions of the priests , both prating , and preaching and printing me to be in likelihood a papist , a iesuit , &c. so that i can go no where among those of my own nation , in any service to the gospel , , where i am not so hit i' th teeth with rome , and kissing the popes 〈◊〉 , and such like toys , that equity itself from my mouth , cannot enter into many minds , by reason of the iniquity of levi's lies , which are in love with lyes : bear with me yet a little longer in that folly of an●we●ing a few fools according to their folly , though in so doing , i make my self for a while more like them , then ( through mercy ) i really am , left being ( as else i myself had much rather be in this case ) wholly silent , they grow so wise in their own conceits , as to take my total silence ( as t.d. is very hasty to do in other cases , p. . ) for con●ent , that all the lyes they broach , and for the truths sake load me with , are truths indeed . the capital crime , then which i am by many priests charged with , and which my holding some truths , they hold at rome , is by t.d. made the cardinal proof of , is that of popery , of receiving a pension from the pope , of complying with the antichristian faction , with the pope and cardinals at rome : the whole parcel of proof , which that aforesaid is a prime part of , is made up of many more particular ingredients , & compounded of several other simples , whereof some are urg'd not only in proof of the main point , or accusation , but as accusations themselves , of which some are true , some false , others urgd only as proofs of that grand crime i am accus'd of . i would willingly ( much printing being as burdensom to mens purses , as much writing is to their persons ) to save the charge of printing that o're again , which was never worth the thousandth part of its first impression , have breifly hin●ed only at the heads of that fardell of falshood , and cut them off as fast as i had named them , but that i may be free from all suspition of doing him wrong , and be sure to do him no more then right , who so grosly wrongs me , it lies the more on me to se● them down in his own words , wherein they lye altogether in one lake , p. , , . of t. d's . paper , only he shall give me , or ( if not ) i shall take leave ( as of● as i see occasion ) to leave out m● . wherever it stands before my name , and set s. only in its stead , or any other mans name , whether in this , or any other part of his book , when i have occasion to mention any of those , to whose names he sets it ( as he doth to some , and not to some , to shew his partiality and respect of persons , which stands not with the faith of god ) and being on good grounds free neither to stand mastering up of them , into whose service i have never hired my self , nor ( if they please to forbear it to me wards ) to own that title of mr. to my self , which some use so much to each other , till it stinks , & t. d's book so much to me , that i am asham'd on 't , from any of them that were never any of my hired servants : and howbeit i once ( iure academico ) by as much right , as such men , as chuse to have it still done so to themselves , in token of their mastership of arts , had that half penny piece of honour of m.a. printed to my name , as t.d. now hath , in title-pages , ( and that that past in times of ignorance , let it pass without more mention , or finding fault with it , from my self and others ) yet if my self , or any shall henceforth write , or cause himself by pen or press , to be inscribed either m.a. or d.d. or b.d. and any reader in his ignorance , not knowing well how to cypher or cast account , shall happen to read mr. ass , or dr. dunce , or blind divine , the affecter of those trifling titles of mr. of arts , doctor in divinity , & batchelour in divinity , who is not more baccalaureus , then laurus sine baccis , shall in no wise be laughed at , and as little lamented at all by me . and since i am thus casually fallen upon this theam , about respect to mens persons , and using titles of honour to them ; it s not much amiss ( i minding gods matters more then mens manners , and plain-ness more then that our masters of art call method ) before i proceed in examination of t. d's false charge of me , as to matter of popery , left i find no fitter place for it in the after part of this book , to take notice here of another inordinate charge of t.d. in which ( it concerning all the qua. ) my self also am not a little concern'd , which , in p. . of his first pamph. upon occasion of r.h. his calling thomas rumsey by his own name : is on this wise . t. d. you qua. are an unmannerly generation , you might have given a magistrate the title of master . rep. how contrary are these teachers , ministers , alias servants of our times , who ( with the rest of their fellow rabbies , painted sepulchres , whited walls , out-side cleansers , scribes , pharisees , hypocrites , blind guides , strainers at gnats and swallowers of camels ) love uppermost rooms at feasts , chief seats in synagogues , greetings in markets , and affect to have men called , and to be called of men rabbi , rabbi , master , master , reverend sir , and such like , to the only one master christ , who condemns all this , and cryes wo against those , that are found in it , mat. . ●r●t otum ? how contrary are they to his apostles , who forbade this respect to mens persons , which these master ministers are ever and anon pleading for against the qua. as a clownish , unmannerly generation for not giving it : iames sayes , iames . . to . my brethren , have not the faith of our lord iesus with respect of persons : telling the saints that if they have respect to rich men that wear gold rings and goodly apparrell , and set them up on high , and despise the poor in vile rayment , setting them at their heels , and putting them under feet , as the footstool ; they are partial within themselves , commit sin , and are convinced of the law as transgressors : elihu , when he was to speak for god to iob , and his great friends , sayd job . , . let me not accept any mans person , neither let me give fla●tering t●tl●s unto man ; for i know not to give fla●tering titles : in so doing , my maker would soon take me away : and so goes on , using no other titles to him beside his name , and that plain ( but now disdained ) thee and 〈◊〉 , as his words are most truly and properly translated out of the o●ig●●al into right english : thus did the saints and ministers of god of old , even like to christ himself , of whom t was said by the pharisees , mat. . , . that took notice of it ( and perhaps disgusted it as much as our modern ministers now do , some of which though they say little , yet think the more ) master , we know thou art true , and teachest the way of god in truth , neither carest thou for any man , for thou rega●d●st not the person of men , even caesars meer person more then anothers , yet he gave caesar his due too and ( though he was free ) gave him tribute , mat. . , , , . and so did his saints then , and we now , give tribute to whom tribute , custom to whom custom , honour to whom honour , fear to whom fear , obedience to wh●m obedience is due ; and with that honour of yielding tribute and subjection to , as we have the due benefit of protection by their laws while just , and enacted according to the law and light of christ in every conscience , which is holy , just and good , and while as justly executed by rulers , do we honour them : yet then only are their laws justly enacted and executed ( nevertheless ) when these outward sword-bearers and their laws are a terror to evil works , and a praise & encouragement to the good , and to them that do well ; for else they act more might then right , and ( as the devil does , who is the prince of the power of the air , the god of this world and ruler of the darkness of it ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to meer will and lust , not according to law itself , by permission for a time , but not by any true commission from god himself , by whom the law , which we own in its place , was added because of transgression , and is not for the righteous , but for the unrighteous , for murderers , theeves , and whatever is contrary to sound doctrine and godliness . and this truly divine honour of subjection and obedience to magistrates just laws , as justly executed as enacted , is it , and not the meer humane h●mage of high flattering titles , as you and sir , and complements , and cringings , and outward worships , and genu-flexions , and bodily bowings to mens persons , which in the second commandment ( by whom ever used , as in the typical shado●y time , they were by iacob to esau himself , by ● david and others , whose practice is not our rule , but gods praecept ) are prohibited to be given to the image or likeness of any thing in heaven , earth , or under the earth , is that god cals for , and we give for conscience sake . and thus we honour all men , owing nothing to any but love , which works no ill to the neighbour , and fulfils the law , and so children are bid by paul to obey their , parents as 't is fit in the lord , in which obedience , though they make not idols of them , kneel not down , and ask them blessing , as in popish days they foolishly did to their godfathers and godmothers , when they meet them , they are said according to that commandment to honour the father and the mother , ehh. . , . and so servants in their relation honour their own masters , when , not with eye-service as men-pleasers , but in singleness of heart , as fearing god the great master in heaven , they are faithful in the business they are entrusted with by them , though they never stand cap in hand to them , and should never call them by that name of master , which yet we allow as the scripture it self does , as well that of father , mother , king , ruler , magistrate , when used , not as a flattering title , but as a note , or term of distinction between the relatum and the correlatum in that relation , that is between princes and subjects , parents and children , masters and the servants , that have hired themselves to them : and thus only ought things to-be among the saints . howbeit such a generation of parasites are all sorts of professors now become , that ( without exception of any but the qua. who come to that beginning , which is also the end of all things , and is now at hand ) they all more or less have mens persons in admiration , because of advantage , and are found sluttering and falling down at the feet of the great lords of the earth , little less then adoring the earthly tabernacles of those that can climb highest in authority , and painting and trimming them out ( as the rest of the birds , did the naked iack-daw in the fable , with every one a new fine feather ) till every one plucking away his own again , as anon they do , they leave their lords , who knew not their old friends , nor themselves neither , while their honour lasted , which is ( plus in honorante ever , then in honorato ) and stands more in his fickle will , that gives , then his , that hath the honour , as naked laughing stocks in the midst of their fellow-creatures , and in more fulness of shame and confusion of face , then could have befell them possibly , had they never been so preheminently exalted . yea so odious are the cronchings of christians to each other , according as they are higher or lower in their gentile preferments , and gentile-like lordliness that they ( contrary to christ , who said to his disciples , mat. . , , . it shall not be so among you ) exercise or'e one another , and that not only in italy , france , and spain , but even in these , so ever and anon besworn ( not to say forsworn ) nations , that are ever reforming , and yet deformed , that it loads and loaths the life of god in his saints , while in the light it looks upon those antick adorations , that pass between man and man , christian and christian , brother and brother in the same church , when one clambers but a little higher then another in places of earthly command , not only in such words , as may it please your highness , your excellency , my lord , &c. but also such gestures and postures of standing ●●re , and putting off , and bending to the very soles of one anothers feet in token of respect , and that sometimes when in heart they could with each other hang'd , and holding up one anothers traines , cum multis aliis quae nauc , &c. as if they would do honour to the shadow of one anothers shoo-strings , and tie themselves eternally to attend upon the very tayles one of another , for the lease of such perishing pieces of outward honour , as are entail'd ( as they dream ) on such and such places ( as persons can procure them ) for no less then from henceforth world without end amen . besides oh the shamefully mis-attributed titles that are now entaild as badges of honour by men one to another , from generation to generation , as may it please your holiness , which is that flattering title blasphemously and prophanely attributed to his wickedness the pope , your majesty , your highness , your grace , your eminency , your excellency , your honour , your worship , &c : honoured sir , reverend sir , worthy sir , segnior , mounsieur , master , &c : which are ( respectively ) attributed to emperors , kings , princes , dukes , generalls , marquesses , earls , vizcounts , barons , baronets , knights , esq. iudges , serjeants , doctors at law , councellers , governours and commanders , civil and millitary , cardinalls , mountseniors , arch-bishops , bishops , abbots , arch deacons , deanes , and their officialls , doctors , batchelors in divinity , and other sciences , masters and batchelors of arts , and such academicall admirers of mens persons for advantage , rectors , parsons , vicars , curates , and other such spirituall persons , and clericall , classicall , and conventionall creatures , and all these little less abominaably , and prophanely , then that of holiness to the pope , forasmuch as the men ( call'd christians ) who now give and take all these , do , to their own further confusion make confession to god himself through their priests lips , and ministers mouths in their daily prayers , that all honour , glory , praise , power , blessing , dignity , dominion , worship , worth , reverence , thanksgiving and obedience belongs to god alone ; and do to him only ( but that they mock him while they pray ) seem to ascribe it all ; and if all belong to him only , then none to man , whose breath is in his nostrills , who is to be ceased from , and not at all to be accounted on , at least while he beares ( as in the fall he does ) no other then the dishonourable image of satan , and till he come back by the light into that image , and glory of god , which now by sin ( saving the few that are regenerated from that degeneracy ) mankind universally comes short of ; which image , power , and glory of god alone in man , which image is christ jesus , the righteousness and wisdom of god , the express image of the father , we respect , reverence and honour , where even it appears , let the person in which be elsewise never so mean among mistaken men ; so daily honouring all men ( in the lord ) as enjoyned by him , pet. . and as he does that dwells in gods holy hill , in whose eyes as it s said , psal. . a vile person is contemned ( not estimated , or counted on the more for his outward greatness ) but he honours them that fear the lord , whom men in the fall , that regard wordly goods and earthly greatness , more then reall and heavenly goodness , for the most part are found despising . and further yet , so gros is the greediness after this destruction , of the faith of god by the fore●aid respect to mens persons in this english nation , that for the sake thereof they are , as few or no nations besides them are , become more ignorant in one thing , then the poor unlearn'd qua. ( as they call them ) are in their own mother tongue : for as little as the qua. do ultra linguam vernaculam sapers , and as little la ine as they understand , as i. o. sayes in his latine labours against them , yet they both ken and keep to the proper idiom of the english language , in using that of thee and thou , when they speak to what ever single person without respect , but our m●ngrill seed , or canaanitish ashdodites , speak half one way , and half another , often thee-ing and thou-ing their inferiors , but so ●are of offending great mecenasses , and men of place and power ( ●ho in eodem cum illis harent lut● ) they ●peak by the plurall ( you ) as if they were talking to more , while they are bespeaking no more then one : an absurd abuse of their native nationall tongue . in hebrew , greek and latine there is not such a gross perverting of the pronoune of the d . person plurall , as slavish feare and flattery , and fawning , and pride , and men pleasing , and ambition ; and affectation of the honour from beneath , & respect to the persons of men , and having them in admiration because of advantage & such like dirt & filth as is tit for nought , but the dunghil , from whence it came , hath brought into our english nation , where the filth aforesaid hath blinded , and besotted the foolish folk thereof , so far that it hath in a manner forced them universally to forget and forsake that forme of speech that is most proper to the english tongue , and utterly to loose their own native language & the right use of the aforesaid pronoune , so as to wrest it besides its own due , true , speciall , prime , and genuine signification into a sense that is ( in truth ) no less then false , silly , & non sensicall . for in hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attah ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if it be the faeminine ) not only signifies thou or thee , as likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attem and atten in the plurall you and yee , but also the iewish nation in their writings and talkings one to another ( as they ever did ) so do at this day usually keep thereunto , saying continually , when they speak to a single per on only , though never so great , as well as when to the meanest , attah ( or at , if to a woman ) that is ( being englished ) thou or thee , but never attem or atten , that is ( being englished ) you or yee , but when they speak to more then one ; the truth whereof , as some of them call'd qua. have been eare witnesses , who have been in discourse with many of those thousands of the iews they have been amongst , so all that know ought of the hebrew tongue , may be eye witness thereof , if they will but peruse the scriptures , or any other writings in that language . also in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , su , sou , soi , se , which are the same pronoune of the d person singular , varied only as to the case , signifying thou or thee , are universally used among the gracians , both in orall discourses , and writings , when a single person only is spoken to , and the words in the plurall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , humeu , humon , humin , humas , which in english are you or yee us'd only when more then one are spoken to . also in latine every one that is learn'd no farther then the accidence hath learnt so much that tu , tui , tibi , te , which are thou or thee , in the singular number only , a●e us'd , and never vos , vestrium , vobis , which in sence and signification are you and yee , when a single person only is written or spoken to , and it would be counted false latine and ridiculous , and such a thing as deserves hissing at among very school-boyes , to use the terms vos or vobis to express one single person by . and yet such is the folly and apishness of our english nation , that when they speak to one person only , specially if it be a superiour ( for when they speak to inferiours , they often times keep to thee and thou , and thy or thine , which is the pronoune possessive , derived from its primitive thou : e. g. thou shalt have this or that , i will give this or that to thee , get thee hence , go thy why , this book is thine and such like ) but when a superiour ( i say ) is spoken to as a matter , a father , a land-lord , a knight , a gentleman , as they call them , a magistrate , a governour , or some great ●ne , then out of that reverentiall respect they have to mens persons , ( which cannot stand with the true faith of god , and without transgression of the law iam. . ) they use the words you & yee , and your and yours &c : which in the propriety of the english speech , are only for the plurall number , and to be used only when more persons then one are spoken to : which gross digression and degeneration from the truth of their own mother tongue in saying you sir , may it please you , your worship , your excellency or the like , is as abominably absurd , as it would be , if in any of the three languages abovesaid , men should use words of the plurall number to a particular person , and the absolute absurdity of that every a b c-darian only in any of those tongues is able to discover , and would abandon : yea to say in english , you sir , to one man , be he never so eminent , is as false english , as its false latine to say to one in latine , vos domine , & that 's as false , as to expre●s these words ( thou lovest ) by the latine words vos amas , which is no better then nos am● , or ego aman●●us , or tu ama●is , or ●ille amant , and all this the very accidence doth cry shame on : finally , as the hebrew , greek and latine testaments , as well as all other writings in those several languages , do so clearly witness it ( besides what evidence comes into this matter from other tongues ( viz ) italian , dutch , spanish , &c ) that as we may safely summon all men to shew us so much as one instance , where any of the words of the plurall number are ever used to a verbe of the second person singular , or us'd to express one single individuall person , so as to say in hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abavia attem , or in greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in latine vos amas , which are all , being englished , thou levest , so ( excepting the writings of modern men only ; or their modern translations of other ancient , humane writings , which all makes nothing against us in this case ) so rightly , properly , and truly , both have and still daily do our very adversaries fall in with us , and favour us , whether they will or no , in this point in the translation of all our english bible , which for shame they will not say , but they have translated into the most proper , and not improper english , that we can challenge all english men in the world to shew us any one translation , or any place in any one translation of the bible , out of hebrew , greek , or latine , into the english tongue , wherein the word you ( which is now so used in their common discourses one to another , but especially when proud personages are bespoken ) or any other terme then that of thou or thee is used to speak to a single person by , as well when god himself , or the greatest king or proudest prince , as when the poorest peasant , or simplest servant is spoken to , and we will yeeld further to them that stomack it to be thee'd and thou'd by us , then yet we can , or if they will help themselves by such a helpless shift , as to say the bibles are not translated so properly and truly as they should be , as to those words of thou or thee , let such as snuff at thou and thee from us , put out the words thou and thee , and instead thereof , put in the words you or yee , when god and great men are spoken to , so as where it s said to god , thou o lord madest the heavens , and they are the work of thine hands , all thy workes praise thee , and thy saints bless thee , to read thus , ( viz ) you o god made the heavens , they are the works of your hands , all your works praise you , and your saints bless you , &c : and in that place where paul saith to agrippa , dost thou beleive o king agrippa ? yea i know thou beleivest , to read , dost ye beleive o king agrippa , yea i know you beleivest , and they will see what a palpable piece of nonsence it would amount to , like to which yet they utter and sound forth in their ordinary locution , but feel it not ; and last of all , if thou and thee be not to be used to a single person only , it hath no place , nor use at all in the english-tongue , for it can't possibly be properly used when we speak to more , it being ( saving when we speak to them as a collective body , and as one , and so somtimes the prophets spake to whole nations under the term of thou and thee ) no less unsound and unsavory to say thou or thee to men , as you or ye to one , and alike foolish to say to two severall men , thou shale both dye , i le kill thee both , as to say to one of them only , you alone shall dye , i will kill you ; which are two bulls that deserve both to be soundly baited . to conclude this then , we see how our chief priests , scribes , pharisees and hypocrites of these dayes , as they did of old love the praise of men , more then the praise of god ; have that faith , they have in god , with respect to the persons of men , which who so has is a sinner , and transgressor of the law , and though their mouths speak great swelling words of faith , religion , reformation , god , christ , church , ministry , maintenanc● , yet they are but walkers after their own lusts and , sensuall , or meer animall as iude sayes , verse . . not having the spirit , while they have mens persons in admiration , because of advantage ; and beleive not , though they deem themselves ( every one in his own form ) to be the true beleivers , so long as they are thus busied in begging and buying , giving and taking this honour that is from beneath only : for not seeking the honour that is only from aboue , which all the saints have psal. . . l●t them say what they will , yee sayes christ , ioh. . . how can ye beleive , which receive honour one of another , and seek not the honour that commeth from god only ? as unmannerly a generation then as t.d. faith the qua. are , in not using that flattering title of mr. to t. rumsey the magistrate , i say if t. rs. carriage were more like a magistrates , then 't is , according to the proverb , 't is better of the two , if that were unmannerliness , to be a little unmannerly , then so much troublesome as men in the fall are one to another with their tedious attendances , antick adoratious of each other , and supersluous complements , bu● indeed 〈◊〉 good manners to use it by none , but that people , whose evill communications corrupt good manners , the heathen whose customes are vain : and as for us , if any man list to be contentious about our manners in such matters , he must know that , as there 's no law of god or man that hinds us from keeping on our hats , from thee or thou , to cap and congee , and you sir , and master , and such like flatteries , not to say meer fooleries , which are all in the fall ; so we have no such manner of manners , nor customes among us , nor any of the true churches of god. and hereby we appeare to any , save such as will needs mistake us , to be neither papists , nor popish priests ; for they have as much of that kind of ill manners of honouring each others persons , as is to be found among your selves , nevertheless , who so blind as he that will not see , thou t. d. wilt needs so befool thy self as to make it pro●abl● that i am one of them , whose words ( excepting as in the proviso abovesaid , ●re now verbatim to be rehearsed ; who having hinted it in p. . how rob. wilkinson minister of staple had accused me to have been at rome , and received a pension from the pope goest on as followes . t. d. as to the matter whereof samuel fisher was accused , part of it he denied not , namely , that he hath been at rome , but that he received a pension from the pope , he utterly denied , which yet that is probably as true , for i have it from very good hands , that in his late travail to constantinople , and thence to rome , he had as good bills of exchange , as most gentlemen that travaile , and yet 't is well known that he hath no visible estate . and the qua. who came to hear the dispute ( who i suppose would not bely him ) did report , that he did bear his witness against the pope and cardinals at rome , and yet suffer'd them not to meddle with him , which how unprobable it is , let all men judge , but how much more probable , that the true cause of his safety was his compliance with them , the doctrines which he broaches among us , and ( as he saies ) in all other places , being theirs , and a fair inlet to their bag and baggage . and to assure the reader of the likelihood of his compliance with the antichristian faction , thou maist please to know , that the th instant ( english account ) two honest , and credible men of sandwich had some discourse with s. fisher at dunkirk , and he told them that he looked upon the jesuits and friars there , to be founder in doctrine , then those we call the reformed churches . this they are ready to testifie at any time upon call . another passage i have to acquaint thee with , viz. that the aforesaid s. fisher , in conference with the above-named sandwich men at dunkirk , may . english stile , did affirm that he himself is above ordinances , and that there is no more use of them in this life , to many portions , then there is of a candle-light , when the sun shines , and he gave instance in the uselessness of baptism , and the lords supper . and the same witnesses were credibly informed at dunkirk , that s. fisher hath great bills of exchange from a quaking london merchant , and may take up four hundred pound if he will. and hundreds of people can testifie how light he made of the charge of pope●● , on the first day of the dispute , when i pluck'd amesus th tome against bellarmine , and offer'd to read part of it out of the latine into english ; and with a gesture of derision he replied , that bellarmine held many truths , which must not be rejected because he held them , and he gave for instance , that christ is the son of god. moreover in p. . thou writest thus ( viz ) the third question debated on was ( though with much ado ) at length stated in these termes ; wheth●● our good works are the meritorious cause of our justification ? and s. f. held it in the affirmative . s. f. t●us i prove it : to these words t. d. now you shew your self a rank papist indeed . rep. monstrum , hor●endum , informe , ingens , cui lumen ademptum ! what a horrible bundle of blindness is here ? what a hidden heap of hocus p●cus ? this nasty piece of na●●ative is , of itself , a little lake of lyes , and the whole is little better : under this hedg are many hedg-hogs hidden , many cockatrices hatched up , whose fruit is as a fiery 〈◊〉 serpent , many false tongues fed with fuell fit for them , many fools fenced in their folly , as with a thicket of thornes , many sons of beli●● bolstred up in their blasphemies , and emboldened to throw about in their madness firebrands , arrows & death : among these nettles of thy planting t.d. do the seed of the serpent , the generation of vipers breed , make their nests , nourish up one another , and so securely shelter themselves under the shadow thereof , that like adders and scorpions they sting ( cum privilegio ) with their tongues , and with their tayles , not only shooting out misreports from their mouths , but leaving behind them , where ere they come , the fiery darts of their lying tales , the deadly poyson of which sets on fire the course of nature in virulent spirits , and whole housholds on fire of hell against the truth ; in which work , but that truth is strong enough to stop , as well the lyars , as the lyons mouths , these creatures of thy creating could not quickly be controul'd , having now the authority of thy printed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew for their abomination , and to back them in it , which , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like some benefactor to their lying lips , thou hast , as a certaine legend of lyes , bestow'd upon them . it s but meet therefore , and more then time that some reply be from me return'd to these and other particulars of thy legend for truths sake , though else ( so far as my person alone , and abstract from that , is interessed therein ) i should ( god knows ) in whom i am hid as in a-pavillion from the strife of tongues , please my self much more to sit down in silence ( as i have hitherto done under many other mens misreports of another nature ) under the tumultuousness of the wicked , who are like troubled raging waves of the sea , never at rest , but ever casting up mire and dirt , and foaming out against me their own shame , and thine also , whilst stirred up therto by the stormy wind of that malevolent spirit , which from this and severall other quarters of thy book breaths out , and blowes upon them : ● yea did i not see the truth , though vindicated against thee to the full by my foresaid friends r. h. g. w. suffering among some , where their writings have not come , for want of somewhat from my self , i should assuredly sit still , drinking in contentedly every dram of thy drassy discourse , under this thy tempestuous showre , whilst it shatters it self down from thy black inky pen in such dirty droppings upon my head , or at most saying , as one dribling disputant used to say , no more then quid tum ? to all that 's true , and negatur id , to all that 's false , which ( though it be but a ridiculous reply ) yet would rout it all , & were an answer answerable enough to thy ridiculous reports , for that of thine , that 's true hath nothing in it so much as probably to prove what thou inferr'st from it , & that which is false in itself , as to the thing asserted , is fit for nothing but to be denyed , for from it much less can there either probably or possibly be inferred any truth ; for wheras they say of propositions and premises , according as they regularly & legitimately , or irregularly are disposed as to the outward forme thereof , thus ( viz ) ex falsis falsum verum ●aliquando sequetur , ex veris possit ●il nisi vera sequi ; so inverting the order say i of prepositions or premises according as they are true or false in their subject matter . ex , veris verum falsum q●aliquando sequetur , exfalsis possi● nil nisi falsa sequi . now therefore that honest well meaning men and simple hearted people may be no more guld and misguided by thy guilded glosses in these particulars , as many have been , as well in these particulars concerning my single self , as in those aforesaid concerning both me & the qua. in generall , and that the mouth of the horse and mule , ( ●cupiunt placere magistro , utuntur diligentia , nec sunt tanti cessatores ut calcaribus indigeant ) which are forward enough and to fall on , and open in lyes , do not need thy spur , may be held in from any more harming , as with bit and bridle ; in the name of the lord , though he that removeth the stones , and breaketh the hedg wh●re serpents lodg , may look not only to be hissed at for his paines , but also to be hurt , and bitten therewith , i shall bring down this slight wall , which thou hast built , and other diviners of lyes dawb with their untempered morter , glorying therein as in some strong tower , though it is but rudis indigestaque moles , a rock of meer rubbish , and no more then a refuge of lyes , that the foundation thereof may be discovered ; & , not bawlking for the bawlings , barkings and brabbles of any owners thereof , i shall break in upon this bushy brake of briars and brambles , and lay the axe to the root of it , which is no better than rottenesse it self , that its blossom may go up as the dust ; but i confesse were i not guided by a manifestation of that spirit of god , of which thou lyingly sayest ver . . r. h. and g. w. had little of ( for t was by a plentiful measure of that spirit of god , which blasphemously thou callest a spirit of errour and contradiction , by which they so hampered thee , that thou wast able with all thy r●ason to resist it no otherwise their those , who resisted the same in steven , acts . . . . and not by that mother wit , to which thou a cribest it ) i should have been much to seek how to behave my self in the handling of these thy unhearn businesses , i mean thy two narratives ( of which this parcel about the qua. being probably papists , and my self probably a iesuit is a most remarka●le passage ) yea so over grown are they with lying words , and all manner of evill weeds , that as the bungling barber for want of skill never left handling the deformed , over-grown beard of a new customer , of which he should have left some standing , till he had handled it all away ; so i should hardly have found any thing at all in them that 's worth sparing , the very truths that are therein , being told to as bad an end as the very lyes : but wisdom is profitable to direct ; in that measure of which , that i , who am else ●a very fool , have received from above , and from him alone , out of whose mouth it cometh to all them , and them only , who wait for it thereat , i reject no more then that which is refuse , and deal with these thy two excrementitious matters , as men do with the most unprofitable and useless hair of hogs and swine , when they have to do with it ; viz. make use of so many of the best bristles as will fit their own use , and singe the rest in the fire , or else sweep it all away into the sink ; for that little of thy superfluous stories , which must be granted for true and serviceable , serves not thee , who re . latest it so well against me , as it serves me , against whom thou relatest it , against thy self . in disproof then of the truth of thy a●ch-assertion , or accusation of me to be a rank papist , a complyer with the pope and cardinals , and one that receive a pension from him , which is the top-stone of thy brittle building that i am to take down , and the conclusion in proof of the probability whereof at least all the rest is alledged , i shall not ( as much countryfied as i am ) be so dunsical as to begin with the denial of the conclusion , nor would my nay prevail against thy yea among thy creditors , if i should ; but discover first the falseness , weakness , nakedness and inconsequences of the premises , that every indifferent reader may conclude the utter improbability of the truth of thy confident conclusion within himself , and remove the under stones , which thou lay'st for thy foundation , and among the rest , that of my holding some doctrines held at rome , which thou makest the very head of the corner , that so the fore●aid topstone may tumble down of it self . what is true among thy premises , i shall own the truth of , but deny the consequence thereof , as to that which by thee is from thence deduced : and what is false not only deny , but also deny the consequence of it if it were true . . that i have been at rome , and there born my testimony against the pope and cardinals ( in such wise ●as was required of me by the lord who sent me ) who only ( and not i my self , as thou ( quippingly ) recitest that passage ) suffer'd them not to meddle with me , that i made light of thy charging me with popery , and that i was at dunkirk , and in discourse with the two men of sandwich , t. foxton and t. barber at the time thou speakest of ; and that somewhat by me was spoken about friars and iesuits , holding some sound doctrines , which some protestant priests deny , and somewhat about the non-necessity , or indifferency of the use of the things ye call ordinances , where the substance , of which they were shadows , and to which as figures they pointed , was come in place , like as of a candle where the sun shines : and that i said , good works ( intending christs ) are the meritorious cause of our iustification , and argued a contrariis to this effect , ( viz. ) evil works are the meritorious cause of our condemnation , therefore good works are the meritorious cause of our non-condemnation or iustification ; all these premises are own'd and thy elf also , asserting thus far only of me , artown'd as standering me of no more then truth : but quid hoc ad rh●mbum ? all this yet is of no consequence as to thy deduction . and . as to all the rest , ( viz. ) my having bils of exchange to and from constantinople to rome , and my broaching doctrines that are not only theirs , but a fair inlet to their bag and baggage , and my saying to t. f. and t. b. at dunkirk , in those very terms thou settest down ( v●z . ) that i looked upon the iesuits and friars there , to be sounder in doctrine , then those ye call the reformed churches , and that i my self am above ordinances , and that i have great bils of exchange , from a quaking london-merchant ( as thou quippest it out again ) and that the terms of the third question , which i held in the affirmative , were whether our good works ( viz. ) done by us only , and not by christ in us ) are the meritorious cause of our iustification , and that i undertook to prove it under tho●e terms of our good works ( in thy sense ) its all as false to the full , as the other is tru● , but if it were every whit as true , as it is utterly false , yet would not thy conclusion ( viz. that i have a pension , or am in pay from the pope ) follow from it so much as probably , as thou dotest , much less so necessarily , as throw their dotage upon thy do-little disputings , many ignorant ones , of thy instructing , do as ordinarily , as ignorantly infer it ; the falsehood of that which is false , and the inconsequence of both that which is true , and that which is false , and the utter invalidity of what is false , in case it were never so true , to prove thy charge against me of complying with , or having pay from the pope , i shall yet a little more particularly explain . . then that i have been at rome , and that in a double sense , is true enough : first spiritually , and mystically , when i was but a protestant at large , and so born and bred , as english people for the most part still are , i then dwelt together with them and you national ministers and parishpay-preachers , in the suburbs and out-works of that great city rome , or mystery babylon the great , the papacy , the arch-whore , and mother of her daughters , the two younger harlots , prelacy and presbyterie , that are both separated from her bowels , and as like her in many matters ( viz. ) persecution for conscience , sucking saints blood , greediness of gain , lording it , by a lordly clergy , over the true clergy or heritage of god , parish-pay of the popes first imposing , parish-church posture of his constituting , traditional infant-sprinkling , and sundry other romish remnants , and relicks of romes religion yet abiding unabandoned , and al●o pleaded for ) as one kind of christ'n creatures , that are unlike to christ himself , can be to each other ; and as a pair of young smooth-faced sisters , — qu●bus facies non omnibus una est , nec diversa tamen , can well look like so old and wither-fac'd a mother ; in the said suburbs and out-works of which said great city , which once was in one room , but before its ruin stands divided into three p.p. parts , canina utentes facundia , barking and concar●ing together by the ears with one another , and like some old bawd and her two b●ats b●awling and breaking each other to pieces about their bastardy , ye dwell to this day , not only being in the same inward , but in somethings also in the same outward form and image , while ye hold your pontifical orders , by vertue of which you so pope it in your parishes , from such presbyters , as had theirs from the prelate , who had theirs from the arch-prelates , who had theirs from the pope by lineal succession , who had his , as the great whore hath , rev. . from the beast that bears her , who rev. . had his from the devil or dragon , who whether he had his power , seat , and great authority from peter or no , credat apella . . that i have been bodily in rome literally , so cal'd , * as i did not , so i do not deny , and that ( as its evident , by what of mine is extant against the c.c. clergy , i have done here ) so i bore my witness against the pope and cardinals there , in such wi●e as i was cal'd to do , i might make manifest here , were i so minded , but need not fo●asmuch as ( though we●●hercock-like , thou pre●ently upon it go'st about to deny , and disprove it again , as unprobable ) yet thou seemest first both to believe and prove it to be probable thy self , for thou saist , the qua , did report it of me , and thou supposest they would not bely me ; and that i am since in safety from their hands , thy self hast seen , i● thou canst believe thine own eyes ; but what of all this ? doth all or any of this minister to you ministers , who make so much of it that way , any just matter of crime , whereupon to accuse me at all , or any matter of probable proof of so high a crime , as ye and your self-like people are ever charging me with , of complying with , and of being in orders and pay from the pope ? among many hundreds of iews , the truth hath been testified to openly in their synagogues and streets of their cities , in rome , and el●ewhere , and yet being in safety from them hath been witnessed ; the truth hath been testified in turkie , yea by the power of god to some great bashaws , and to the very grand seg●ior himself , and his councell , by some of the servants and hand-maids of the lord , on whom , in these dayes he pours out of his spirit , who by the same power of god have with such re●pectful usage , as will shame england old and new especially , if it look not to it in time , been dismissed peaceably from their presence ; doth this prove the qua. complyance in their several superstitions with either the iews or turks respectively ? i trow not : yet heu quam facile est invenire baculum ad caedendum canem ? when men have once an ill name ( as the proverb is ) they are half hang'd , so that evil shall be ever charged upon them for doing good ; when for being christ friends , they become enemies to the world , who hates him , and for his sake are hated as a dog , how easie is it for the worlds own children , not only to find a quarrel against them , but a cudgel also to beat them at their pleasure ? for mark how matter of accusation it self is made by our priests of our having been at rome , and declaring there against popery , and under that protection , we went out in , returning safe again into england , which is now laid to me as a crime , witness thy words , ( viz. ) t.d. as to the matter of which s.f. was accused , part of it he denied not , namely tha he had been at rome . rep. had i been executed there , as i might have been , if the lord had not kept me , it had satisfied some parish preachers and others here very well , who though they seemed to congratulate my well coming home , yet were more merry when they heard i was hang'd or hew'd to pieces ; but now i am as well , as some smooth tongues seem to wish me , t is hardly well with them , while it s well with me ; so that if they had advantage would not be slack to make use thereof to have execution against me here : so that i may safely say , lord , where should the witnesses of thy truth be safe , or have a quiet being if not in thee ; who when they go into other nations , are in danger to lose their lives as hereticks and church-wasters , and when they return , if the malice of their own counmen might be permitted to prevail , are in perils of being hang'd nearer home , as i●suits or such as are in pay and orders from the pope ; while 't was both heard and hoped , i were never likely to come safe back again from out of the paw of that romish ro●r●ng lyon , 't was counted no crime by the clergy , even at rome it self , to bear testimony against it , but sith it s seen i had no harm there , it must be thence granted that i did some , and that a mans being there only , is crime enough to be accus●d on , and not only so , but some eminent evidence of such another high crime as by the law , as it yet stands , were it made good against me , cals for no less then handling with an english halter : so ( in summe ) say some of our english seminaries , whose voice is smooth as iacobs , but their hands ever rough as the hands of esau. . but be it as high a crime as it will for such as here protest against the pope to visit rome , i can do so much good at least against their evil , as to excuse my cheif accusers , and as candidly to clear our clergy of it , as several of them continually are charging me therewith ; yea i am perswaded , that our english clergy are as clear in their consciences from the guilt of that crime , and as fearful of that fault , and as free from the thoughts of committing such a thing as travelling to rome to tell the truth , as they are far from it in their persons , while they are preaching against it in their parishes : and as they are far from consenting to it , and calling for it that the iews may come into england , in order to their coming to the truth , for whose coming to it , they are always calling upon god. there is little posting to preach abroad by these fixed stars , the stand stiff like posts in their own places : let those wandring stars say they ( not considering that the vagabonds and wandring stars to whom the mist of darkness is reserved for ever , are such as wander with cain from the light of god , and not to and fro to preach the gospel ) let the qua. gad about and gang to rome , or where they will , wee 'l be none of their gang ; and as for money there 's little need for them to run so far as rome for pay , to receive his pensions from the pope himself , having it nearer home . it is enough for our parochial priesthood to receive the romish pay of parsonages , vicaradges , curateships , glebe-lands , tithes , add other of romes bonifaces benefices , and benedictus's blessings in their native nation , and have the popes pensions and their part of peters patrimony for preaching against the pope , and peter too in the popes old mouldy mass-houses to his own parochially moulded churches . it s enough for them to abide here , praying down antichrist , and praying home the iews , and preaching against the qua. while they go out against him , as siders with , and upholders of him as much as against antichrist himself , and cry out against those that go out ( as the lord moves ) to cry in the iews , as one with the i●ws ( for so i. o. saith the qua. are ) in enmity to the scripture , and as wor●e then the very iews themselves . o lord god forgive , cease this i bessech thee , by whom shall iacob arise , for he is yet small , by whom shall the romane antichrist fall , for he is yet great ; when such as call themselves , thy messengers , will neither go on thy errand or message themselves , nor quietly suffer tho●e messengers of thine , that are made willing to it by thy power , but are still-crying out to thee to bring down antichrist , and bring in the iews , and yet crying out against those , that go out , as from thee , to bring in the one , and bring down the other ? but by this time i suppose , that as the true israel and clergy that is of god , do little less then abhorre to see it , so some of their own folds do smile more then they 'l seem to do , to hear their clergy calling and sounding out to god in their sundry synagogues , lord discover the skirts of that scarlet whore of rome , and yet not renouncing , but reverencing the reliks , and doing homage to the very hem of it to this day , and hating those as her friends , and their enemies , that seek to rent it all along as far as from rome it self to the very scarlet rags and remnants thereof , that are yet remaining in their own nation and universities . gather in thy ancient people the iews , and yet neither going out to gather the iews ; nor giving way to the iews , when they would , to gather so much as into england , that they might be gathered to the lord ; let thy gospel run and be glorified , when yet it may run far enough , before these lovers to sleep in a whole skin are free to follow in the service of it , any further then they can serve their own interest by it , and make more gain of it to themselves . though then such as viam vel invenient , vel facient , & flectere fi nequeunt superos , acheronta movebunt . if they cannot fairly find it , as from god , will rather rake h●ll and skim the devil ( as the proverb is ) then want wherewith to accuse the servants of the lord , do make it a matter of accusation for them to have been at rome , and matter of argumentation to that greater evil of complying with , and receiving pension from the pope , to bear any witness safely against him there , yet is there no just ground whereon to make either a matter of fault of the one , or a matter of faith of the other : and howbeit that faithless generation of men cal'd ministers , who fear to follow christ any further then he feeds them aforehand with full assurance of life , and outward livelihood , believe it well nigh impossi●le , at least improbable to come safe from rome , without complying with the antichristian faction , and i my self , who know more then they of this , will yield thus much to them , that to such as consult with flesh and blood in themselves , or in fleshly friends ( whose councel had we heeded , when we were more then half way towards rome , we had certainly either not gone thither , or not return'd without that complyance ) it s not a little unlikely ; whereupon we were all the way deliver'd up unto death within ourselves , and by our selves counted as sheep for the slaughter , that were marching into the very month of the lyon , yet so far is this from being of force to infer what thou in thy fleshly fancy fetcheft from it , ( viz. ) a probability of our complyance with that popish faction , that to a true spiritual understanding an evident argument it is rather of a more then ordinary hand of providence held over us , and of another kind of presence , protection and powers being with and upon us in our obedience to god , who sent us in that service ( to whose name only , and not at all to us , for ever be the glory of it ) then that which you witness in your self-saving , self-serving , and easie exercise , sith in his name , spirit , light power , dread and fear , we not only undertook , but were kept safe'in the undertaking of that , which your selves neither dare , nor can believe , ye can likely do without your own ruin and destruction ; and some of this i declared openly at the dispute to thee , t. d. and all the rest , and much more would i have declared in satisfaction to that auditory , when the foresaid accusation was under consideration , but that , to the shame of your small patience in a thing that so neerly concern'd thy self and them , ye utterly refus'd to hear me clear my self , and the truth to the full in that particular ; which had ye heard me out in , ye had hindered that your hasty stumbling at me , whereby ye also are fallen into your printed folly , which is now making manifest to all men ; but now ye have judg'd neither rightly , because rashly without hearing all that was to be heard on either side , nor yet the right thing , but a very lye ; for i am no sidesman with the papists , and if i were , yet you judging me , after you had refused to to hear me , are unjust nevertheless in so doing : for qui statuit aliquid parte inaudita altera , aequum licet statuerit , ●aud ●quus fuerit . but alas as thou t. d. sayst p. . not more proverbially , then improperly of r. h. i must say properly of thee and thine , who so bold as blind byard ? in a land of uprightness , ye will judge and deal unjustly , and will not behold the majesty of the lord ; when the hand of the lord is lifted up , ye will not see , but ye shall see and be ashamed of your envy at his people , the fire of your own envy shall devour you : but thou o lord wilt ordain peace for us , for thou also hast wrought all our works in us , isa. . , , , . glory , glory be to thy holy name therefore for ever . thus far as to the inconsequence of one of t. d's . arguments , to prove me to be a pensioner to the pope , and a complyer with him , and his cardinalls at rome , the antecedent of which ( viz. ) that first , i was at rome , secondly bare my witnesse against them there , thirdly came away safe , is not onely true , but trebble , yet not strong enough to draw on his heavy lead'n conclusion . but t. d. being loath to venture the whole stresse of his cause upon so slender a trebble string as that , hath many more strings yet to his bow , with all which notwithstanding he shoots too short to hit the mark ; though , if that will do him any advantage , i shall strengthen his weak and brittle fidling strings , as well as i can by twisting two or three more of them together . next then i shall try what can be made of these concurrences , ( viz. ) first , my having no vissible estate . secondly my having as good bills of exchange as most gentlemen ( as he calls them , though i call all men so that are so gentle as not to backbite , and no more so save such as will not ) that travail , in my late travail to constantinople , and from thence to rome . thirdly , my now having great bills of exchange from a quaking london merchant , so that i may take up l. if i will. that this triune antecedent may be of the more credible uncontroleaable and unconquerable force to draw men into a beleef of the conclusion , there is not t. d.'s bare ipse d●xit only for it , b●t each thread of it is backt ore again from breaking by the credibility of the testimony that attends it ; the first ( quote he ) is well known , as if it needed no proof , being of it self obvious to all men ; the second he hath from very good hands ; the third , the two credible men of sandwich ( who yet have crackt their credit so with me , that i shall hardly heed them again in hast ) were credibly informed of it as dunki●k ; this looks like some threefold cord that is not easie to be broken ; yet for all this , all this will be found but as toe towards t. d.'s business for to say the truth , it s but a meer trinity of tales , and not of truths . . ( whether it be better or worse the more honour , or the more shame for me that i so have , it best concerns my self to examine ; for , as it was best of all with him , who while the foxes had holes , and fowls of the aire nests , had not where to lay his head ; so t' was well enough with them that had , and may be with such as now have ( if they find their call is so , to leave all and follow christ ) neither scrip nor sh●s , nor mony in their purses , and no more then the cloaths to their backs , for they lacked nothing , yet so it is and well known to my selfe , and some ( as well known as 't is to t.d. and his earewigs that i have none ) that , though my estate lyes much more in invisibles , then in visibles , i have some visible estate ; and that to the full as much for my self and mine , as i either need or much desire ; and how beit i have not perhaps so much as t.d. nor as i.o. who besides that rich possession he counts upon in his hebrew punctation ( of which more anon ) had lately ( but now i hear he is turned out of it ) a deanry of many hundreds , per annum , yet est mihi far modicum purum et sine labe salinum : humilique loco sed certa cedet sordida parvae fortunae domus . and that i have no more then i have , it is ( under god ) at my own choice , having long since , for a good conscience sake , laid down twice more then that which comes in to thee t.d. by preaching , and refufed the profer of much more since , both of that and of another nature , and , if i had none at all , i need not run to rome , having , were i so mindfull of such outward estate as i came out of , an opportunity still to return , and being , if i could make shipwrack of the faith for it , as many do , & were as much given to climbing & clambering , as most of you are , as capable to receive in england , either that popish pay , and preferment ye still stand in , and i freely fell from , as ye yet are , or as my self ever have been in dayes of old , or that of another sort , that is in no wise of the pope , which yet i trust i shall chuse pulse and water rather then forgo the truth , as some self-seekers do , to partake in secondly , how credible ●oever it is here asserted by thee for truth , as a thing received from ve●y go●d h●rds , yet 't is not true that is here related , for i had no bill of exchange at all with me when i went out of england , neither had i ever any bill of exchange from any place at all to constantinople , nor any at all from constantinople to rome , and this i leave to tho●e very good hands , from whence thou had it this false report , to make it good i partly guess what ground this guilty goodly geere grew up from , but i am not minded at this time to help lyars in their lyes , while ●●ee they love them , let them help one another , and wrestle themselves out from the mists of their own misreporting , & from the f●gge of this piece of f●lshood , if they can ; i f●nd no more to do at pre●ent , then to deny it to be truth , as it s told by them . thirdly , how credibly soever the same witnesses , t. f. t. b. whom thou callest honest and credible men , were credibly inf●rmed at dunkirk , that i have , yet i neither had at d●nkirk , nor have had since , nor yet have ( what i may have , lawfully enough , if need be , is another case , but nothing to thee nor thy ill cause , nor to any man el●e but those , that , as little estate as i have , being con●●dent of my faithfullness , dare trust me so farr ) any bill of exchange at all , by which to ●ake up ● or pence either at my will : which faltering of thy so g●●d , honest , and credible witness●s in each tittle of their testimony , that is exhibited to the world in this tripple piece of tittle tartle , from which yet thou concludest the things they testifie to be ipso facto ) well known , i notifie to the world so much the rather , as i have done here ( or else i should for my own part have pay'd it with thinking only , and let it pass ) that men may know the better how to beleive thee and them in other things , when ye shall happen with lyes to wrong the truth another time . but since i have taken on me to take ●o much notice of it , let 's examine what to the utmost can be made thereof ; which is just nothing at all towards t. ds. purpose in propounding it ; in omuch that i may truly say of this his treble conference , of which his confidence is , that it s so credible , that it gives neither le●s nor more , then almost an incredible and inconceiveable influence towards the inference of his most confident , and almost as incredible conclusion , so that no wise men can , yea the most wise men are , the le●s they can from t. ds. premi●es give credit to it , or conceive it , or not conceive rather the contrary to be true ; for as from such matters as are false ( as i said above ) no thing that is true can be concluded , in which respect alone these lyes and lying fables can be of no possible force to inferr my living upon the p●pes p●ns●on to be a truth , so if they were all as undoubted and certaine truths , as 't is most certain they are all but sigm●nts , or at the best but , m●s● eports , they could none of them at all inferr that , but some of them would inferr the very contrary to that , which t.d. with so much confidence concludeth from them , to the deluding of all people , that are given over to delusion to beleive lyes , to beleive that lye of me , that i am , in pay from the pope , as the iews by the like unlikely and silly inference of the souldiers , whom the priests so to argue against it , were deluded from believing that truth concerning christ ( viz ) that he arose from the dead . oh how wonderfully michievous are misreports unto the truth , when men , who receive not the love of it , that they may be ●aved , are given over of god to give heed to them , that they may be damned , because they take pleasure in unrighteousness , and have no pleasure in the truth ? his di●ciples say they came and stole him away while we slept , here is the fictitious and forcible antecedent , therefore he arose not from the dead , here is the crooked conclusion , which that other was so cogent to make the people close with in their consciences , and take for truth . piteous premis●● , plain enough to be ●een by men , whose eyes were not out , to be meerly forged and of little force ; for if they were awake , and on their watch , as 't was fit for a court of guard to be , they might have rescued him from his disciple , that were unarmed men , but if they were asleep , as they say they were , is the testimony of those men fit to be entertaind for truth , or of force among any but such infatuated fancies , as every ignis fatuus befooles into a following of it self , wheresoever it goes before them , that stand up to beare witness of what was done while they were asleep ? yet how strongly and strangely did this filly shift work upon the misbeleiving faculty of that foolish nation , to the finall falsifying of their faith , in so high an article of it ? insomuch that as that saying is commonly reported , so that article of christs resurrection is thereupon not beleived to this day , said the evangelists hundred years ago , and say i , who have been an eare witness of the same , to this very day , wherein we live . the like effectual operation upon the prejudicate opinions and imaginations of such people , to whom there is deceptio visus , and in whose visible faculty there 's a deep defect through their living in the night , and not loving the light , hath t. d's . mis-reports , and mis-representations of the qua. going to rome , which as little or no truth as they are of , yet ( if less then none can be ) are of less consequence to prove that he intends by them to be truth , sith of force to prove the very contrary . s. f. quoth he , hath no visible estate , hath bills of exchange to take up l. if he will , had to and from constantinople to rome bills of exchange to take up money there . therefore 't is probably as true that he there receiv'd a pension from the pope . his tripartite antecedent is as false , as the popes tripple crown is foolish , but suppose it were all as true , as 't is false , i know no hurt in it , if it were , for such as travail , whether to rome , or elsewhere , to have bills to take up money if they need it ; and what i had , or where , or from whence , or from whom , let him that lyes go look , yet ●ile tell the truth to him so farr at least , as will tell his tale to be a lye ; i had none to constantinople , nor from thence to rome , neither received i any money by any bill at rome , much less any pension from the pope , which is that he makes the consequent of the other ; so that t. d.'s . consequence is utterly inconsequent , and a most non-sensicall non sequitur . some wise man , that had been willing to know the truth , would have argued thus ad contrarium ( viz. ) he went with coals from new-castle to london , therefore 't is very probable he went not to london to fetch or to get any there . he carried great bills with him to rome , to take up mony there , therefore 't is utterly unlikely that he had any pension of his own to receive there from the pope , for then he might have sav'd his labour in the other . for verily it had been as silly and superfluous for me to have merchants bills to take up mony by at rome , had i had a pension to receive there from the pope as 't is ( as the proverb is ) to carry coals to new-castle , which what fool doth , may carry them home again , when he hath done . so then this text of t. d's triviall talk , as threefold a cord , as it may seem to him , that is not quickly broken , is indeed , though strong enough to conclude the clean contrary way , yet , as to his purpose , but a threefold thread of toe so ill spun , that it fails like flax , when it feels the fire . nevertheless note one point of doctrine more , before i quit it , that arises from it more against , then for t. d. and his fellow forgers , and foul falsifiers of the truth , i.e. that whereas the national ministry dare trust to the benevolence of their own people for outward means and maintenance , no further then they have the magistrates mittimusses to take it from their people , and raise it for them , for we may have little enough , and do full ill ( cry they ) if we stand to the good will and affections of our parishes , being it seems ( for all the shallow shews , and love-tokens , and fair words that pass between them , which buy no lands ) as little affected by their people , as their people are trusted by them , for each of them love money , much more then they love each other ; yet such love , credit , and confidence in each others faithfulness , there is among the ministers of truth , and the children of it ; that they , that for the gospels sake , chuse to have little of their own in their ministry to it , need not lack , but serving it for its own sake , and not for hire , nor by constraint , but willingly , not for filthy lucre , but of a ready mind , may , not by force of arms , but freely , not by the greedy distraint of tythe-mongers and bumbayliffs , but willingly , have what is needed ( which is not so many 's by the year as the priests , that , stirring not far from their own fires , need it not , are ever needing ) in the service of the truth ; and rather then it shall want promoting for lack of so much , no less then li at once , if they please . t. d. another of t. d's antick autecedents from whence he endeavours ( as by the rest he doth tooth and nail ) to evidence me to be of the popish faction , is , that i affirmed my self to be above ordinances , saying , there 's no more use of them in this life to some , then of a candle , when the sun shines , instancing in baptism and the lords supper . rep. in which antecedent , this is utterly false at least , ( though affirmed by t. d. and his sides-men ) ( viz. ) that i said of my self , that i am above ordinances : i use not to bear testimony to my self , but to the truth , unless where the truth is so much concern'd ( as it is in my clearing of my self from the clouds , that not only i , but that also comes under through your lyes that are told , and attend me in the service of it , in the case in hand ) neither in the point of perfection ( which if i be but moved to speak the truth in , presently cry the blind leaders , and the blind whom they lead , he faith he is perfect ) did i ever say of my self , that i am perfect , but of myself and alme● , that so we should be , even in this life , and may be too , if we be not wanting to our selves , and must be also , or else shall never be , as our heavenly father is perfect ; and as for my self by the grace of god , i am what i am , and what ere i am , where i am , you are not , though what , and where you are , both as to this wo●ld , and that to come , i have been now long ago : neither as to ordinances , did i ever say i was above them , i should not a little bely my self in so ●aying , and that i have little need at all to do , being bely●d mo●e then enough already both by your selves , and others ; for to meet and wait with his saints on the lord , to stand in his councel , and receive his word from his mouth , to learn of christ in silence with all subjection , to hear his voice , which his sheep only hear , though swinish scribes may search the scriptures , to enter by him , who is the door , to bear hi● cu●●● , and follow him , to pray , preach , write , dispute , and do all , that i am cal'd to , in the l●ght , in the movings of his spirit , the●e all , and an hund●ed more , that might be nam'd , are ordinances of god , which i am under , and yourselves above , who are clambering up another way in your own thoughts , counc●ls , wisd●m , and understanding above his light in the conscience , that is the door , which till ye lofty over-lookers of it , the flying fowls of the air , the h●gh-flown climbers above , vouchsafe to stoop , and come down to , ye shall never enter into the sheepfold ; finally a holy life , and that pare religion , that is undefiled before god ( while all the religion of imture unbridled lya●s , wantons , wordlings , &c stinks before him , and is defiled ) which is to keep a mans self unspotted of the world , also to do good works , to be zealous of good works , to be rich in good works , to be w●ll reported of for good works , to shew our selves paterns of good works , to learn to maintain , be careful to maintain good works , as necessary , which ●ome ( because o v r works , none of which are good , the best of which are all evil , further then wrought in christ the light , and by christ in us , are of none ) would make of none effect , as to our acceptance with god , and to walk in the good works , which in christ iesus , who●e workma●sh●p we are , we are created unto , which god hath before ordained , that we should walk in them , eph. . . the●e are ordinance of god , which 't were well for you all , if you were as much under the observance of , as ye are under the obliui●n of , which i neither did , nor do , nor dare say i am above , though as i desire i never may , so by the grace and power of christ to me ward , i do not live so far below them , as thousands do , who are both above , and below them also , too proud of their fine forms to be brought down to the plain power , and too much sunk down over head and ears in earth , lust , luxury , love of money , pleasure , wordly-mindedness , and buried in blindness , brutishness , and sensuality to be brought up , and rais'd into any heavenliness of conversation , yet all crying out of them as denyers of gods ordinances , that live in the very life and substance of those lifeless images and shadowy parts thereof , which they only call so . i affirm therefore here before god , and all men , that i never affirmd of my self in these terms , in which its here testifi●d ( viz. ) that i was above ordinances ; and for thy self t.d. and thy two witnesses to it , t.f. and t.b. who are three thomas'es , very fa●thl●●● , and hard to believe the truth , and for your faithlesness , as hardly to be believed , whether you will believe me , yea or nay , as its false that you here witne●s , so the witness of all three of you against me in this , will be of no more force to fright any friends of truth into the faith or belief of what you say , then so many leaps of a louse , since ye are found deceiving , or at best deceived in your other so credible information . and as for the things ( viz. ) baptism and the supper , which yourselves call ordinances , and keep such a quarter for , as if they were the main matters which god hath o●dained , which only can lay true claim to the foresaid title , i might possibly say then , as i shall plainly now , not in any way of 〈◊〉 whate●er is of god , though but as a type and shadow in its time and season , that to such as are grown throw those elementary institutions , into the life of god , which is the end , and substances they relate to , they may be usele●s , as to their own particulars , as the light of a candle , is where the sun shines ; yet i deny not the use of them to such , as are not satisfied as to the lord , unless they use them : but most people either i abu●e them and themselves in the use of them , who neither knowing their right end , nor use , nor manner of administration , do either chan●e and alter them into images of their own making , both in their subject and their form ; and thus all rantizers of infants do , and all feeders of dogs and swine with that bread and wine , which they call the supper , for these things are not that outwa●d washing and supping , which were used of old , as meer figures and images of the true , but sigments and fooleries , and images of their own imagining , not ●o much as the bodily baptism , which i●hn baptizeth with , but a trashy t●adition of man , which who so teach for a doctrine or ordinance of god , do worship god but in vain , not the true outside or shadow of the supper ( for that is not a coming together into one place ) which is to decrease and vanish before the internal and ●ternal , which increa●eth , and is to stand ; nor the external sign of the true cup and table of the lord , but in truth the very cup and table of devils , where drunkards and swerers , lustfulness , and all sorts of sinners , and walkers beside the light , who say they have fellowship with god , but lye . and have none , sit in fellowship with their father the devil . or else secondly , dote upon and idolize those graven images of their own , which if they were as truly the things in use of old , as 't is true , they are but new inventions of their own , yet , as the brazen serpent , they must be but nehush●an , when once mens hearts go a whoring after them , from that , which is the end of them all , and come not to christ iesus the image , and rigteousness of god , and to witnesse that wrought , and even him , who is that image , brought forth and formed in them ; but continue poring upon those rudiments , or , like one that falls in love with his own image in the water , and for love thereof goes down under it , and drownes himselfe therein , run down so deep into them , as to lose themselves from the other , and draw such a thick vaile over their hearts ( as the iewes ) so as not to look , much lesse enter into the end of the law of , which is to be abolished , that is of carnall commandments , contained in ordinances , which are not of the new , but of the old covenant which is long since ready to vanish , which stood in earings and drinkings , and divers baptismes , carnall ordinances , bodily exercises , outward observations , in which the kingdome of god stands not , which is in righteousnesse , peace , and joy in the holy spirit , so that he who in these things serveth christ is acceptable to god and approved of men . for those meer rites and rudiments of washing , eating , drinking had their first being , beginning , rise , and institution ( as circumcision , passeover , sacrifices and such like had ) before christ was crucified , though in regard of inability to beare the sudden abol●tion thereof by permission more then commission practised after , as circumcision , and vowes , and shavings , and some other rite ; and ceremonies were , in which case if any now will needs u●e them , i meddle not to forbid , * though he that is in the spirit and substance and not the letter of them is not out of them , but in them more truly , then he that is in them outwardly according to the letter , and not in the spirit : for they are the iewes , the circumcision , the christians , the baptiz'd ones , the suppers with the lord , the partakers of his table , who open when christ knocks , and let him in , that he may sup with them , and they with him , who rejoyce in christ iesus , and have no confidence in the flesh and worship god in the spirit , and are jewes in heart and spirit , not letter onely , when they of the letter are but the concision , that say they are iewes , christians , baptists , communicants with god , children of god , but lye and are not , but are the synagogue of satan : the end of which foresaid outward commandments is love out of a pure heart , a good conscience , faith unfained , which who serve in are the servants of god , and who swerve from , and turn aside into ●angling about the other , and are zealous in teaching up the law , understand neither themselves , nor what they say , nor doe , nor whereof they affirme , and are but of the gentiles , that dwell in the outward court , which is given to them , who tread down the holy citty ; nor in the inward temple , nor of them that worship therein , not to be counted thereunto , but left out , and not measured , when the measuring line goeth out upon it to build , and rear it up again in the latter dayes . so then though i deny all the ordinances , traditions , and doctrines , wayes , and worships of men , innovated , and impos'd at their wills , as praecepts of god , yet i deny not the due use of any thing , that ever was in meer outside service required and appointed of god himself , when performed in its proper place , and season , from a right principle of inward power , to the right end , which they lead , and tend to ( viz. ) christ iesus the head , the body of those shadows , the image of god , begotten and born , not after the law of a carnal commandment , but after the power of an endless life ; after which image when men witness themselves to be truly created in righteousness , and holiness of truth , they will see how these pass away , as to the use thereof , as the moon in a morning waxes pale , and dies out , as to its shining any more before the sun ; as the lesser which must give way to the greater glory , which lesser things , while men busie themselves in , and boast of , crying the temple of the lord , are these , the tythes , offerings , new-moons , the sabbaths , the solemn assemblies , the sacrifices , the circumcision , the passeover the baptism , the supper , the services , the ordinances of the lord are these , neglecting the weightier matters , the washing , and circumcising their hearts to the lord , the putting off the body of the sins of the flesh , putting away the evil of their doings from before gods eyes ; not minding , but forgetting , breaking the everlasting , visible life , way , righteousness , kingdom , house , temple , gospel , glory , covenant , which the letter lays down , as that which all these ceremonies ( so call'd of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their standing but for a time ) and all these meer temporals do but tend to , the lord loaths all that , which was even of his own requiring , the more men load him with it , that love not-the other , and says he required it not , he spake not of it , he would have none of it , he could not away with it , his delight is not so much in it , as in obeying , his saul hates it , he is weary to bear it , 't is the offering of swines blood , 't is the cutting off a dogs neck 't is as acceptable to him , as if one slew a man , 't is the blessing of an idol , 't is but a trusting in lying words , when trusted in , 't is an apron of fig-leaves , 't is a covering of idols , 't is a righteousness that shall not profit him , 't is a refuge of lyes , which the hail shall sweep away , 't is a hiding place which the storm shall overflow , by which shall be trodden down even all you that are hidden in it , 't is a covenant and agreement with death and hell , the drunkards of ephraim make , which must be disannul'd , and not stand , 't is a bed shorter then that a man can stretch himself on it , 't is a covering too narrow for a man to wrap himself in it , 't is a house on the sand , and not on the rock of ages , the fall of which on the head of the builders will be great , when the wind of the lords spirit comes to blow upon it , 't is flesh that must wither then as the grass and the flower of it , 't is ashur and jareb that can't cure israels wounds , 't is pharoah the broken reed that runs into the hand of the leaners thereon , 't is the egyptians and their horses , which are men and flesh , not god nor spirit ; 't is the many mountains in which salvation is hoped for in vain , 't is not the right rest to the soul , 't is the polluted rest , which , who ever is in , and first or last ariseth not above , and departs not out of , it will destroy him with a sore destruction ; 't is iniquity , 't is dung , which god will spread upon mens faces , who live like swine , yet will wallow in it , even the dung and iniquity of their solemn meetings . how untrue then thy testimony is , of my saying i was above ordinances , who am one that am under water-baptism , being once baptized , as the sprinklers of infants never were , if there were any ground of glorying in , or any stress to be put upon that , and have also used bread and wine , ( till christ , who now cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in myriads of his saints , came in me ) as few parish preachers do , that prattle for that supper , though christ be not yet come in them , as he will ere long come nigh to judgement ; i suppose all ( save such simplerous as either will see , or at least seem to see nothing save what their seers see ) may more easily discern then be ignorant : but suppose it were all as true that 's here told by you three thomasses , would it follow at all from hence that i probably comply with the pope , and his faction , or would it not rather free me among all ( save such as if they cannot by hooke , will needs have it so by crooke ) from all suspition of such complyance , more then such as cry out for ordinances with the pope ? yea more for meere mans ordinances too , then for gods ( viz. ) that of sprinkling , and ordinances for tribes , and maintenance , as his priests do ? is 't not a far clearer consequence to urge thus ( viz. ) the parish priestshood of england pleads for ordinances , yea for the parliments ordinances , the popes ordinances for tribes , and other things pertaining to their divine service , and their worldly sanctuary , as the pope and his priesthood doth , therefore they smell so much of popery still , that its suspitious they side too much with them still . as for me and the quakers , if any but meere partiall and unreasonable minded men , who had thought we had utterly denyed ordinances ( as yee judge we doe ) would have argued any thing at all from those thoughts of his concerning us , he would ( however minded to bely us in other matters ) have clear'd us from that censure of popery at least , by concluding from t. d's . premises the very contrary to what he infers : and instead of urging with him , he ●aith he is above ordinances , and denies the use of them , therefore i can assure the reader of the likelyhood of his complyance with the antichristian saection , * would have urged thus ( viz. ) he saith he is above ordinances ; denyeth the use of them , ( viz. ) baptisme and the supper ; therefore i may assure the reader , that there 's little or no likelihood at all of his complyance with the pope , and his antichristian faction , for they are not above those ordinances , but under the use of them . yea ( i adde ) they are so far under indeed , that is below and beneath , the true use of gods ordinances , that they are not yet ( as neither are yee ) got above the traditionary ordinances of man , but are all groping together in the dark for the wall , like them that have no eyes , and tumbling to and fro in that fogg of forefathers figments , walking and wandring to wearinesse in that , as supersti●ous , as superfluous and meere unprofitable usefulnesse of your owne . and as to that other piece of thy s●anty scripture , which , as thou saist p. , of my urging a proof that was to purpose out of the scriptures of truth , o i of that , methinks t.d. thou usherest and bringest it in with pomp and ceremony , attended with the testimony of hundreds of people , as if it would be irresistable and would not onely hit the naile , but knock it up in the head ; io. boys ch nicol ; t. focton ( an esq a minister , a magistrate , one of a sort set down with an , &c. as representatives of the rest ) may wave their witnesse , if , they will in this , for i freely subscribe to every whit of it , as a truth , sith it s told , yet will it not doe at all , as to t. d's . designe , which he there drives on against me , but will doe not a little as to my defence . t is true when at the dispute thou offeredst to read something out of amesius against bellarmine , i replyed , as sleighting such a contemptible peice of businesse , and since thou wilt so set it down ( for thy reasoning is ridiculous enough in all reason , and conscience ) with a gesture of derision ( such as that of him who sits in heaven , and smiles to see the silly shifts , and vain imaginations of those that plot , and set them●elves against him , and his anointed , or that of him that said , cry aloud for he is god , perhaps he is asleep , and must be awakened ; or that of sion , who shook her head , at hers and 〈…〉 preachers ) that 〈◊〉 held many truths , which must not be rejected 〈…〉 of god ; at which thou wast ( ut bellarminus enervatus , as one that had no more to say ( as to that matter ) for thy mouth was stopt from reading what thou intendedst , as well it might , for it would have been of as little effect to convict me of popery , with which thou confessest i was then charged , as t is for me to say no , when lyers and unbeleivers charge me with it , which avails no more ( as the proverb is ) then for one to ●ay bo to a goose. and now thou hast after thy silence , by which it was then taken for granted that thou hadst quitted me thereupon from thy rash charging me with popery , here raked it up again among thy rest of thy remarkable folly , what meanst thou by thy new mention thereof ? hast thou any more then before thou hadst ? did not cardinall bellarmine hold some truths which thou holdest , as well as some that i hold against thee , and that christ is the son god , which we both hold ? where lyes the consequence of thy argument to mine , more then to thy own complyance with that popish cardinall ? thou ownst some false apostaticall tenets that he own'd , namely that of tithes , when i own no other then his apostolicall truths ; is he not , so far , thy brother bellarmine , more then mine ? moreover as light , and little as i made of thy charge of popery , i shall make so much of my making little of it then , as now to make a weighty argument against thee from it , and conclude contrarily to thy conclusion of me from thence to bein pay from the pope , for that is not so light a matter , as the case stands here in england , that any man that 's well in his wits , and knowes himselfe to be guilty thereof , had need make light , and little of , seeing his neck lyes at stake , and his life is not a little concern'd in 't , if it can be proved . whereas therefore t. d. concludes thus of me , ( viz. ) s.f. before hundreds of people made light of the charge of popery ; therefore in all likelihood he is guilty of what he is charg'd with ( viz. ) complying with and receiving a pension from the pope . i conclude thus ( viz. ) s. f. before hundreds of people made light of his being charg'd of complying with and taking pay from the pope , which were a matter of very dangerous consequence , if he were conse●ous to himselfe of it , that any one of those hundreds , who wanted no will to it , could possibly prove it ; therefore in all likelihood there is no such matter . and as to two others of the mean mediums which t. d. makes what use he can of , to make men mistake me , to be such a complyer with the roman antichrist , ( viz. ) that i said at dunkirk , i looked upon the iesuits and friars there to be sounder in doctrine then those , he and his call the reformed churchen : ● . that the doctrines which i broach are theirs and a fair in-let to their bag and baggage ; for this last of which ( as i here expresse it ) t.d. affords the world no more proof then his own single say so ; but for the other , to advance the faith of his saint hearted reader into a full assurance of the truth thereof , that thick and threefold testimony ( viz. ) that of his single folded self , and his old pair of double 〈◊〉 ' d trustees . t. fox's ton , t. bur●●●● , who ( saving t. d's . commendation of their honesty and credibility , which that single hearted friend of truth e. burrough , with whom i went and was at dunkirk , hath seen as little of as my selfe ) have dealt more fox-like and barbarian like , then like honest and credible men , or conscientious christians with ●e , whom yet as i look for no more satisfaction from , then their subm●ssion to god , nor amends , then their amendment ; so i wish no worse to the worst of them , for the worst evill they have done to me , and the truth , then that god would grant them both true repentance to the acknowledgement thereof , that the lake of judgement , and condemnation , which must come upon all lyes and all deceit , may not , throw their continuance in impenitency therein , be the portion of their persons for ever : i say as to the two assertions above , whence he infers the foresaid charge , i deny them both as false , for i did not tell it in those termes , that the iesuits and friars are ●ounder in doctrine in grosse and in the lump , as is here falsely witnessed and related , then the reformed churches ( as yee call them ) but to this effect ( viz. ) that ( setting aside their ●ordid and ●ottish superstitions in matters of their outward worship and service , in which i acknowledged them ( though t.f. and t.b. or else thy selfe being minded to wrong me , would not vouchsafe the world an acknowledgment of all my words ) to be far more full of manifest foolery and manifold idolatry then the other ) the jesuits & friars were sounder in some doctrines , then some of the men cal'd ministers in the said reformed , but in many things still too much d●formed churches , and now with the nominations of thy self , t.d. whom i then named not , as one of those ministers , then whom ( excepting ever their gross superstition ) some iesuits and fryars , in some points of doctrine , are more reformed , i here give thee the advantage of my saying the same ore ' again , and make the best use of it thou canst , to draw from hence an assurance to thy self , and others of my probable complyance with the popish faction : i am sure thou canst draw no more then this with the best piece of twist that the best of thy brain-pan affords , that in some points i agree with them , wherein thou dissentest from them , though in most things i differ from them , and to their faces appear more against them , then thy self , * and if thou wilt have no nay , but that this must be compliance , then shake ye hands with them , and be friends , who in tithes , and twenty things more pertaining to the parish churches , wherein we contradict you both , do comply with them ; and if they that renounce them in twenty things to one , shall be counted one with them , if they agree in any thing at all , then according to the rule of quae conveniunt in aliquo tertio , &c. by my consent , qui conveniunt in aliquo uno erunt idem ; such as are disjoyned in a thousand things , and yet happen to jump together in some one , shall not only in that one respect be counted one , but in all respects whatsoever be joyned and jumbled together as all one . as to the other saying , if by broaching thou mean no other than preaching ; some doctrines i so b●oach are owned by them ; though if by broaching , thou mean bringing any new doctrine , that was not held or heard of hitherto , or in these days till i declared it de novo , i deny thy talke of my broaching , it is untrue ; for as i declare no other message or doctrine , then what was from the beginning , before the letter was , about the light and some other things , which the letter tells of , even the good old way , wherein the saints walked with god from abell , enoch , noah , and so downwards unto this day ; which way hath been much ecclipsed by the dark divinity of divines in ages past ; so the first and new venting of that old way of the light , which is new , as , by the passing of the darknesse , it begins anew to shine , was not from this earthen vessel of mine , but other vessels of honour sanctified , and fitted for the masters use , and chosen to bear his name , from whom i received it , through gods mercy in their ministry , which thou de pisest : the new wine of gods wisdom , which now vents it self , and flowes forth of the new bottles , into which god puts it , which only are capable of it ( for yee old bottles cannot contain , nor comprehend it in the blindnesse of your hearts , as the darknesse comprehendeth not the true light , that shineth in it , nor bear the infusion of any of it into your souls without bursting to pieces at the very lent thereof ) was both broach't and tapr , and tasted of by others , who came into the vinyard before me : 't is enough for me , who am lesse , then the least among the lovers of it , and was once not the least of the drunkards of ephraim , that are over-charged , intoxicated , and infatuated with that strong drink , and old wine of their own w●sdome , till they know neither where they are , nor what they say , that i have tasted it from the first hands , that in these dayes have fill'd it forth , much more , that to me this grace should be given to follow , in the free filling it forth to others , and to preach out among the gentiles in such measure , as i am enrich't therewith by the free gift of god , the unsearchable riches of christ iesus ; and if this be to breach , i breach not onely many true doctrines , but some true ones , which peradventure the papists do not deny , yet i deny my broaching of any any where , that are a fair in-let to their bag and baggage , or any part of their dark and dead devotions , trumpical traditions , and total transformations of themselves and all things ( as to the outward form of religion ) from the truth it self into ( at best ) a mear empty apish imitation of it . but the doctrines ye teach in contradiction to what the qua. preach in most things , are not only a fair in let to it , but also so fairly and fully bearing the very likenesse of it , that howbeit they that are of the night see it not , yet the children of the light , and of the day see them to be no other then some broken bits , and parts of that popery , that stood here more perfectly , and in gross once , which our priests , being loath to part with more of then they are forced to , have since parcelled for their own ends among themselves ; some chips that flew off that old block , which fled beyond sea , when 't was hewed away hence , some stumps of the old tree , under the shadow of which all england fate , as other people yet do , out of the sight of the sun of righteousnesse ; some fragments of the fryars faith , some shreds , odde ends , old remnants , rotten rags and re ikes of the old whores skirts , which rome left behind her for hast , when she ran a way hence , which our english princes , priests and people so ran a whoring after , that they could never find in their hearts to send them away after her to this very day ; and in a word no other then the very fag end of her bag and baggage . first , our doctrine of perfect purging from sin in this life , is no in-let to it , for the papists are far enough ( as ye are ) from the belief of that , upon the non-belief of which in this life they build that piece of baggage viz. a purgatory in the life to come ; which though ye cry out of as popish , yet while you hold with them , against us , no perfect purging from sin , in this world , and say worse then they do in defiance of that holy truth , which we stand in defence of ( for so ye do while ye call it a doctrine of devils ) yee unavoidably usher in that of purgatory in the world to come ; unless ye will fain another world wherein the perfect purgation must be , which is neither this world nor that to come , which were a chimera as bad as purgatory , or say there 's no perfect purging at all , which were worse , you must by your denyal of the perfection of it here , establish a basis for that baggage to abide firm upon , and open a door so wide , for its entrance and entertainment as to let in the popes purgatory whether ye will or no. . our doctrine of freely yee have received freely give , and of preaching the gospel without mony and without price , and going forth for christs names sake taking nothing of the nations , our crying out as the true pastors and prophets did against the hireling shepheards , that like greedy dumb dogs , that cannot bark , unless it be against the truth , but bite shrewdly , when they are not fed , and yet never have enough , but are ever seeking every one his gain from his quarter , and our talking against tithes , and the pay of parish priests , which is originally of the pope and not after christ and such like , this is no fair in-let to the popish priesthoods bag , nor yet any of his baggage , but much rather a shutting out of them both , for sure enough no more wages , no more work for a masse priest here , nor any where else ; no means , none of the popes ministries ; nor ministrations ; no money no men , that will preach without it ; no popish parish pay , no more popish : parish pasture , nor parish formal prayer ; no reaping the clear tenth of corn , without a farthing charge , more then it costs to carry in ( which is the sixth of the nations grain at that rate ) and the cream and quintessence of all other carnal things , no seminary seeds men , of that sort , to sow such earthen heavenly things , such meer fleshly spirituallities , as the spirits of that spiritually are fully fraught with : no room for the rest of romes religion , where taking of tithes , and raking in the revennue may not be a prime part thereof ; keep out the wide mouth'd bag of all the lord beggers , and they 'l never burden england , so much as these have done , with their far fetcht dear bought baggage : but the english priesthood preaching for hire , and divining for money , and taking of tithes as aforesaid ; and talking for them , and gaping after the gain thereof , and augmenting their arguments , and hideous outcryes for augmentations out of the antichristian treasury of deans and chapters lands , and powerfull pleadings for the popish pensions of parsonages , vicaradges and curat-ships , &c. and seeking , and suing for such superstitious emoluments , and uncessant , and unfatiable callings out more maintenance , more maintenance , this is not onely a fair in-let to the popes bag , but also no small part of his baggage , whereby his bag is upheld , which receiprocally upholds his baggage ; for these two are the mutual [ in-lets and upholders of each other , and as 't was said of old , two good livings , which some mongril presbyterian-independants can digest yet , are a good step toward a lord bishop , which is not far from an arch-prelate , so how an arch-bishop at canterbury is next to the arch bishop at rome , may be seen by such as have read how that heavenly pope calestine set anselm , arch bishop of canterbury , at his right foot in a general councel , saying includamus hunc in orbe nostro tanquam alter us orbis papam , we must in our world count upon him , as a certain pope of another world . our doctrine against infant sprinkling is no fair in-let thereto , for that is another part of his baggage , that supports several other parts of it , which together with it support his bag ; which take away , and his national and parochial churches fall , in the fall of which much more rubbish and baggage of his fals with it , which wont to fill the bag ; yea and much mony fails , and goes beside the mouth of it , which was paid for mortuaries , dirgis deprofundis , &c. in the dismal dayes of his darkest dominion here , besides the refuse of the cross , and the gossips , with whom at their gossippings the priests had many good sippings , their wonted fees for christnings , churchings , &c. in the late time of the font and canonicall coat & the white surplice ; and not a little might be better spared , then so ill spent , as it hath been , since the bason began and the white surplices are left off , among the men that are yet too much for their black superfluities , whose vniversity superstitious snapsacks bear a great portion of , and not a little proportion to the forenamed baggage : but such a practice as pleading for sprinkling of babes , which is a tradition little better than their sprinkling of bells ( in their works ) gives a fair in-let , or at least forbids the out-let of not a little of the antichristian bag and baggage ; though ( in their words ) they would fain seem wholly to renounce it . . our doctrine against persecution is no in-let thereto ; for the bloody tenets of inquisitions , burnings , headings , hangings , quarterings , &c. in that case of conscience , are ( as iachin and boaz were before the true temple of god , ( that is by interpretation ) establishment and strength the most proper props of the popes temple , and all its trumpery , the' most principal pillars that all his stuff stands on ; the bottome of his babilonish building , by which poor people are so frightned into a blind obedience , and conformity thereunto , that whatever appears of truth to them within , they dare not appear to obey , nor so much as peep forth into any prosession thereof , without , but before there is any thing born up to suffer for it , they are quickly cut off , and , as hernicks , soon handled to dust and ashes , which most beastly part of it all the rest of his babilonish baggage , when ever it shall happen to be removed , all the rest runs immediately to ruine . but the doctrine and practice of hating and hunting the saints to and fro as harmless hares , hauking after them ( as saul after david ) as partridges about the mountains , from court to court , from commitee to commitee , for their flesh and their egges , that the tithe , or else the price of the tith of their egges , and geese , and hens , and piggs , and lambs , and calves , and their other commodities also ( viz. ) corn , and hemp , and hey , and hops , and pears , and plums , and apples , and other fruits of their lands , in which their ministers labour not , may take a trebble turne through their teeth , and that of laughing , mocking , scoffing , scorning , ●●uring , houting , holding , haling , beating , kicking , di●ring , stocking , stoning , pumping , prisoning , bocardo●ng , fining , banishing , bridling , bridewelling , branding , boring , pilloring , ga●ging , eare marking , nose flitting , scourging , cutting , slashing , hanging , and such like , which have been used of late , yet i must needs say not altogether so much conniv'd at , and countenanced by the magistracy , that is supream corrective , as caused and encouraged to by the ministry , which takes upon it still in such matters to be supream directive in these , which ye call the reformed churches , i say the doctrine and practice of such inhumanity as this , which some teachers and doctors in divinity , the dark places of whose earthly hearts are too full of the habitations of cruelty , as well in old , and specially new-england , as in italy , france , and spain , both have and yet do plead , and in some part practice against the truly tender conscientious lambs of christ , whereby we may ( as ex pede herculem , ex ungue leonem * ) ee what kind of wild beasts of the forrest they yet are , that love christs little flock , ( not to feed , but to feed on ) with all their hearts , are a fair inlet to the marian baggage of fire and faggot , for not owning the roman faith , if the magistrates do not save their longing , and forbid the marching of it in , more then the ministers , that are ever and anon facing about and marching the old way ; being indeed but the dragons tayle , the s●ing whereof reaches still as far as england , though his head he as far off as rome ; a little of levia●han , that crooked serpent , which he left when he went away to let in himself by into these nations at his return again ; and the tayle , or some gentle shatterings of that sharp shour , and sturdy storm , which fell down in greater drops of blood , and flakes of fi●e in the days of her dominion here , and not only so , but a fair pretence for papists to bolster themselves up by , in their persecutings of such as go now to tell the truth to them in their own countryes : for to my knowledge it s none of the least pleas , they now have in other nations , both protestant and popish , for the groslest abuses they can do to the qua. in whom else they see no harm , but as from hence they are made to suspect it , to say , thus and thus they do to you in your own country of england , where you are well known , therefore no marveil if we do thus unto you here . and that the divines old and young , not only have been in the darker , but are even in these brighter times of protestanism it self , so deeply accessary to , and guilty of the aforesaid sufferings , witnesse the barbarous , basenesse acted and inflicted on the witnesses to the lords truth , not onely in all other quarters of this nation ( to say nothing of new-england , scotland , ireland ) but also at the two eyes , and well heads of divinity , and nurseries of learning and true religion , ( as they are call'd ) as well oxford , as cambridge , as they stand extant to the view of all the world , ( as most of that of other places and cities do ) in sundry printed relations , and testimonies thereof , the reading whereof may well take hold on all tender hearts , and draw tears from their eyes , to see the lamentable injuries , and abominable iniquities done to the saints , by those painted sepulchers , in a land of such godlinesse as this pretends to . witnesse also that divine doctrine of that divine doctor owen , with whom i have here to doe , in the dayes of whose vice chancellorship , what influence was given by him toward the oxford persecutions , he knows as well as others ; and what influence his doctrine might have upon the powers , to whom he often preached , to the stirring them up to more persecution then they were free for , if god had not made them wiser then their teachers , all may see , that can read it from his hand in his latine divine d●sputation , which i am to talk with , where p. . ( his own words in the margin above truly englished ) he teacheth thus though no men could ever yet tax them with stirring against the state. ( viz ) that the qua. are not perfect , nor come to christ in glory , their lyes , deceits , wickednesses , hypocrisy , are evident testimony unto us ; but indeed those punishments , and imprisonments , which they voluntarily pull upon themselves by their tumultuousnesse , of which they ●●manishly complain , ought of right to be inflicted upon them , who impudently glory that they are free from all these , and other sins , even the least - so far forth as this peice containes i. o's . false accusation of the qua. and pertaines to the point of perfection it may possibly come to account again in other places , more proper for it then this : it s here related , as to that relation that it bears onely to the point of persecution : in which capacity , who so is capable to see it , may perceive by the paw he here puts forth , what prey i. owen lack and how ( like them of old who cloathd christians with wilde beasts skins , that they might seem to the dogs to be such , and so expos'd-them to dogs to be baited ; or covered them all ore with draff and swillings , and then threw them to the swine to be devoured ) so he first ( fortiter accuset ) loads the quakers with calumny , and layes ( lyingly ) heavy things to their charge , and then ( magistraliter satis , ministerialiter magis ) as authoritatively as that whole tribe which must ever be in such supremacy , as to direct , till they come to correction themselves , gives out what ought to be done with them , by such as were onely us'd to correct hereticks at their appointment . the doctrine then of persecution as taught and learnt , too much , to this day by our english reformadoes from ramish rubbish , is not onely a retaining of much of , but an open dore for the rest of the popes baggage to return by as the times turn ; but our innocent tender tenet of liberty of conscience * is so averse to , and inconsistent with it , as that it turns it all up by the very roots . and whereas it may be objected , that a pleading the universality of liberty may seem to be an in-let to popery very much , for if you would have toleration for all , then how will you keep out the papists bag and baggage ? rep. i answer not with the carnall weapons of your warfare , but with a sharper sword then that , whereby you and they seek to keep out the truth , even that with edges , the light , and spirit of the living god , which goeth out of his mouth , who is call'd the word of god , who will go on conquering and to conquer all the vain imaginations in the hearts and consciences of men , to cast down the strong hold of the prince of darknesse , in the might and power of god , and captivate every high thing that exalts in selfe against the knowledge of god , and every thought to the obedience of himselfe , and avenge all that disobedience of his adversaries , whose ministry further then by his own permission it s born down by that extrinsecall force of the beasts putting forth , and interposing for a time , will make its own way , and cleare the truth , as the light , both amongst and against all false ones , without either maintenance or defence , or so much as good countenance ( if that may not be had ) from the higher powers of the earth ; being such a substantive , as is well able , if let alone , and in the midst of not a little interruption , to stand by it self in reason before any , and not such a noun-adjective , as the national● c clergy is , which cannot stand by itself to shew one glasse full of its own sense , and meaning on the scripture , without some constable or officer joyning with it to take that honest man or woman to the stocks or cage , that by two or three good words shall disturb them ; nor stand by it self to shew its reason or signification to such as soberly reason with it , but must require another force then that of words to resist , and sometimes the rude ones to run with stones , and stop the mouths of its opponents . not by might nor power of this sort , but by my spirit , saith the lord. that dagon , that cannot stand unless its worshippers hold it up in this manner before the ark , undoutedly will fall , and let it fall if it will , and never rise any more for me . and if papists , iews , and turks , being obedient to the civill power in civill matters between man and man , shall come in and u●e their blind consciences , in their respective blind religions , they shall deceive not one of the elect , and none but such as are disobedient to what they know ●for which to stumbling they are appointed : that protestanism that can't stand if popery , indaism , and turcism have liberty , till it fall by the pure power of god , and not meer man , to stand peaceably by it in one nation , for fear it should dye out before them , let it dye out with them all , when the lord will , for me , that truth , which is to out-shine , and out-live them all , may stand up alone in its proper power and native lustre when they are gone ; as for such protestants as would run to hell with them , if papists , turks and iewes should come among them , they are onely such as would never come neer to heaven , if these should never come neer them at all . . our doctrine of the true lights enlightning every man , ( the truth of which is to be prov'd against i. o. and t. d. in its proper place ) and our calling every man to attend to the shining of it in his own conscience , can be no fair in-let to the popish bag and baggage , for all that arises and springs from the cloudinesse of their consciences , the blindnesse of their hearts , the darknesse that is in their understandings , in which darknesse , or dark places , which are in the heart , the true light shines , though the darknesse comprehends it not , and the da●k minds of men consider it not , which if they would once doe so well as to take heed to , the day would dawn , the day star arise at last in their hearts , the light shine forth , the shadowes fly away , the clouds scatter , the vaile that overspreads them vanish , the face of the covering be removed , the da●knesse of this world , in which the devill , who is the prince and ruler of it , dwells , diggs , deceives , devoures , destroyes , udoes , does all he has to doe , who hath nothing in christ the light , nor ought to doe in them , that dwell out of his reach under christs protection in the l●ght , would be dispeld , and the b●●ghtness● of a better religion , worship , gospell , faith , knowledge , righteousn●sse , holynesse , salvation , redemption , kingdome , then any power and glory they yet are aware off , or your selves either , would break forth upon them . but such as your tenet is , who rebell against the light , not knowing the pa●hs the●e●f job . . . and band yourselves together against the blowers of it up in men , to blow it out what yee can , denying it to be , in any measure at all , in any but very few , quarrelling with the quakers for calling any , much more all to take heed to it , that they might walk up in singlenesse , to to what of god by it is made known in them , doth both river england into a resolution to retain so much of romes bag and baggage as is yet remaining , and into their and the priests wonted readinesse to receive more or all of it again , if it shall so return , as in ma●yes day●s , and be handed out to them by the threatning helping hand of those , that have the highest handling of the helm . . our doctrine of the infallibility of the true ministry of christ , which we say is that , which is among them call'd quakers in these dayes , as in those of old , can be no fair in-let to the antichristian bag and baggage or to those ministries or ministrations ; for to teach ( which is not more taught by me , then shall be proved against i. o. and t. d. who both deny it , more at large in its proper place ) ( viz. ) that the infa●●ible spirit continues his infallible direction , guidance and divi●e inspirations to the true minist●y and church , which waits upon him now in such wise as heretofore , is so far from leting in , that it shuts out for ever , their m●nist●y , & all its a coutrements , as false & fictitious , and yours also , who , as to your confessed fallibility , are bi●ds of the same feather with them , who as in that ye flock , so must flee and fall , and fail all together ; seeing ( saving onely that they ascribe infalibility to their vice-god the pope , as yee doe not , and ch●ists spirits inspirations to his single sacred soul ) they count it egregi●us blasph●my for any minister or other to say they have the holy spirit , so onely as to assure them of gods love and acceptance , much more to make them infallible in their ministry ; and though you hold men may have it to assure them of salvation , yet as to it s assumed and infallible guidance of your selves in yours , or any men at all in their ministrings now , you count it little lesse then the same , and differing so as to the matter of the ministry , no further from them , then thus ( viz. ) that whereas they hold infallibility ●omewhere ( but falsely enough fixing it to that false subject , the breast of their arch-bish●p , vicar● of christ and supream master-minister ) here on earth , yee deny it to be in an● ministers at all now , to the utter u●m●nistring of your selves , and evincing it yee are none of christs , any more then they . but so to teach that all ministries , that pretend to christ , are fallible in these dayes , and not one christian ministry infallible throw-out the earth , nor any one of all them , that are in england at this day , no nor yet so much as that of your own , is a doctrine and a peice of news , which , if it were not a little more strange then true ( for one here is , though it be not yours is a very fair in-let to , and by my con●ent might , without much scruple , usher in that old antichristian ministry , and its pertenances here again , as that which may stand welny with as much safety to peoples souls , and give as good security and infallible assurance of its guiding and conducting them infallibly to salvation , as your own can doe ; since that , at the worst , is little worse then fallible , and your own by your own consent , at the best , is little better : for it s much at one to me and other poor people of it what mnistry stands here in england , if , in a case of such main moment and eternall concernment , there stands none that by the spirit of god are made in their ministrations infallible : if there be no guides to be had , save such as are fain to confesse they are but fallibly guided themselves , or if in this case there be no other ( as the proverb is ) then hobsons choice to be made , which is chuse whether you will have this or none , one blind guide being to me little better then another , if others would be rul'd by me , i would chuse none of that sort at all ; but cleave to the light and spirit it selfe , which is infallible , and leads all that follow it into all truth ; for if the blinde lead the blind , whether papists or protestants , they must all at last into the ditch : and if england must have an outward ministry , and by no meanes will be made to own that ministry of the qua. now among them , which is of god , seeing it is so that none of all those other she takes hold on in this day of her breaches , saying thou hast cloathing , be thou our ruler in things of god , let this ruine be made up under thy hand , that answer her any other then so , as isa. . . . i will not be an healer , for in my house is neither bread nor cloathing ; i am not guided infallibly my selfe , i am a deceivable erring man , i dare not say my ministry is unerring , make me not a ruler of the people ; seeing i say there 's none to guide her assuredly among all her own sons she ha●h brought forth , isa. . . neither any that taketh her by the hand infallibly to direct her among all the sons she hath brought up with great care , cost and charge at her own universities here at home ; but they are all at a losse within themselves , m●ping up , and down in a mist , their divinest doctors confessing and declaring that to be justly come upon them , which god aid should , isa. . . to . ( viz. ) that its night to them , they can't infallibly divine , the vision of all is become as a book sealed to them , they can't read , &c. ( though i advise her not to give way to any of those guides yet ) she could have neither more nor lesse said to her , if she should send for some of her own native sons to come home , and guide her , that are brought up in the english colledge at the popes own charge at rome it selfe ▪ but if she be resolved no more to be foold with a fallible ministry , but will have one that is infallible ( as i would or none at all ) then if she mean never to bear the popes bag and baggage in truth , as she talks she will not , let her take the infallible spirit within for her guide and no man without but such as are guided infallibly by it , which guides none fallibly , that unfainedly follow it , as thousands of quakers do ; and if any seem to do it and do not , they in so doing undo themselves ; but i know no other men call'd ministers in all the world beside the qua. that so much as pretend to infallibility , but he that s●ts in the infallible chaire . . neither is our doctrine of the light and spirits being the rule of the true faith and good life , and not the externall text or letter of the scripture onely , any fair in-let for the p●pish bag and baggage ; for howbeit they take not the text thereof to be their onely truest touchstone , most certain standard and measure of truth and doctrines , as we doe not , yet that they take for their sure and certain rule ( which we say with you , is a manifold more fallible matter , yea by an hundred degrees more fallible then the most falsified coppy of the scripture , that ever yet came forth ) is something that stands more at staves end , and at a far wider distance from that aforesaid rule of ours , then from yours , who for your rule and standa●d doe own no other then the scripture ; by how much , two things , whereof the one is fallible , the other infallible , are further off each other by far , then two things are , both which are at most no more then fallible : for the light and spirit of christ , which we onely do , and all christians ought to own , for their standing rule and trusty teacher , are i●fallible , and will hereafter in the proper place for that , be proud to be to ; but your professed standard , which is no other then that outward text , and the papists , which is no other then tradition taken from that dark , and worse then dubious oracle ( viz. ) the erring mi●d and mouth of their great grand ghostly father ( excepting ever that this is far more fallible then the former ( i.e. ) then the letter ) are both but fallible . your doctrine , then who teach the meer text , which is but fallible ( as must anon be shew'd ) to be the most true touchstone , comes neerer to the papists doctrine , who teach another thing to be the most true touchstone , which ( what ere you say of the infallibility of yours , and they of the infallibility of theirs ) is at best but fallible , and at worst but more fallible , then yours is , then ours possibly can do , which is on all hands own'd to be infallible . and howbeit the scripture ( which lyes in the midway between us , and papists , so that till they march so far towards us , as to own it better then they do , they and we are never likely to meet in one , unlesse they can come , ab extrem● ad extremum from their ill extream to our true extream , and misse the m●dium as they cannot , ) howbeit , i ●a● the scripture and its honest owners are really neerer and dearer to us then they , and their most trusty traditions are , which they take from their sore aid o●●cle ; yet is there not so vast a disproportion and di●agreement betwen ●uch owners as ye are of the scripture for the only rule , and such as own that treasury of traditions , that lyes lockt up in the pope ; breast , as the only rule , as is between these tradition-truster● and us , who own as our only rule , the true light of christ and the holy spirit ; the inconsistency being not so much between your meer fallible l●tter and their more fallible chaire , as it is between the most assuredly infall●ble holy spirit , and their most assuredly fallible , though supposed infallible holy chair . . our doctrine of the fallibility of the bare na●ed letter of the scripture , and of its lyablenesse to corruption , and its being corrupted , and falsified by mistranscriptions , so as to have various lections in the most originall copyes of it , that are extant in greeke & hebrew at this day ( which remains to be in its proper place proved against i. o. who pleads that kind of purity of it to every tittle , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad nauseam us●u● ) is no fair in-let to the pop●sh bag & baggage , though i find i. o. so supposing , & giving us out his sole suppositions and thoughts , that 't is but a supposition , that it is corrupted , and such a one , as by which p●pe●y is supported , speaking in at least three places of his english peice to this same purpose , ( viz. ) p. . what use ha●h been made , and is as yet in the world ●f this supposition , that corruptions have befallen the o●iginals of the scripture , which those various lection ( meaning those that the pr●l●gam●na to the biblia polyglotta do declare ) at fi●st view seem to intimate , i need not d●clare . it is in briefe , th● foundation of m●humetisme th● chi●f●●t and principall prop of popery , the onely pretence of fanaticall anti●cripturists , and the root of much h●dden atheisme in the world. also p. . now if this cou●se be taken and every s●igma●ized c●ppy may be sea●ched for differences and these presently pinted for various lections , there is no doubt but we may have enough of them to f●ighten poor unstable souls into the a●mes of the pretended in●allible judge ; also ( to say nothing here of the hideous affrightments , dangers , fears of i. o. who is oft mo●e afraid then hurt , and other of the dreadfull and desperate consequences of this imagination● ( as he calls it , though a reall truth ) that corruptions and various lections are crept into his originall text of the scripture , and that protestants begin now to sent it , as well as papists , and to be infected with the leprosy of that opinion , which he trembles , think of , as an i●convenience , which he knows no whither it will grow , and fears whether many will not be ready to question the foundati - of the letter , as dubious and uncertain , and not fit to be the rule ( as sure enough they will when they begin to see , what some have felt , and cry out with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing that their supposed firm foundation to be fallible and falsified as it is ) having no more yet to releive himselfe against this uncertainty of his standing , then that mi●erable comfort ( viz. ) that the generality of lea●ned men among protestants are not yet ( but how soon they may be , he is not aware ) i●fected with this leven , which hurries and pittifull puthers and dreadfull deale ado , that the doct● makes in his d●eam about this up and down in the . . . . . and other pages of his preface and throw out the th little chapter of his d . treatise , which is so falsly figured that the pages cannot easily be coted , are enough to make some wise men smile that never meant it ) i say to let passe all that at present , among other mischiefs , that he conceives will accrue , if men conceive the scripture to have had , by mis-transcriptions , the fate of other books , and that in their originall copyes , this must needs be one , that they have no where else to betake themselves for a rule , but to run back to rome , witnesse his last words of that forecited chap. which are these ( viz. ) and if this change of judgement which hath been long insinuating it selfe by the curiosity and boldnesse of criticks should break in also upon the protestant world and be avowed in publike works , it is easie to conjecture what the end will be . we went from rome under the conduct of the purity of the originalls , i wish none have a mind to return thither under the pretence of their corruption . but stay a while , i. o. is there for such as are lost , no way out of the wood , but that one of thy own fancying , or else that other of the papists , which is worse then none ? is there nought for men to doe , but either they must stare with thee , or else , for fear of they know not what , run stark mad with them ? either fall in with thy meer figments about the scripture , or else if they find it not as infallible in every apex of it , as thou foolishly fainest , be frightend strait into the more fallible fantasmes of that fantasticall holy father ? sure if that judgement , that the same fate ; as to the creeping of corrupttions into it , hath befallen that writing , as hath done other scripture , be a pr●p to pope●y , where popery at pre●ent stands , yet thou wilt find some , who are of the papists mind about the scripture ( as far as to the variety of lections , which are found in the very origina●l text thereof ) who yet have betaken themselves to , and doe stand on such a sure foundation , as will s●and when popery , and common p●otestanism too shall faile for ever , with whom neither one nor th' other of these , wh● are i th' same nature still , though fighting for their different outward●faulty foundations , and foolish formes , so standing , can have any fellowship ; who , instead of returning to r●me , under a pretence of corruption in your originalls , under the conduct of your conceited purity of which ye came from thence , are running further , and faster , then ever from rome and you too , that live within her lines of communication still , and feed upon the taile of her traditions , more then on the true word of god , for all your wording it so much against them and for the word , under the infallible conduct of the pure , originall it self , even the pure light living , word and spirit of god , by which abell , enoch , noah walked with god of o●d before your ( but pretended ) rule was written , in respect of which the eldest of your originalls are but upstarts , and from which the best of your originalls had their being . nevertheless , who hath believed our report ? to whom is this arme of the lord revealed , &c. o nugas h●minvm ! o quantum est in r●bus inane ! quis legit haec ? vel duo vel neimo . i. o. cannot see this , and few or none of our skilful scribs and scripturists can read this , though the scripture sends them from it self to that it came from ; nor yet how by raking so unreasonably to make men believe that of the scripture , which 't is unposible for any that can truly read them to believe of them , or find from themselves , himself frightens honest souls , from any further giving of much heed to his own judgement , when by a serious search they shall find the falshood of it in so plain and palpable a case as that is , he so miserably miscarries in : but whether they will give most heed to christ him●elf or no , and to his light in the conscience , and word in the heart , or to the bare letter of the scripture , which only testifies of him , without ever coming to him that they may have the life , or to the pope . i leave it ; a little time will now detect it , howbeit some may go one way , some another , and like to like , and each to what , and to whom he best loves and likes , but christs sheep , to whom he onely gives eternal life , they will assuredly heare his voice , which who doeth not , must be cut off from among his people . . our doctrine of the vniversal grace , and general love of god to all mankind , in giving christ intentionally to be a saviour to all , that all that are lost in the fall of the first man , may be in possibility and true capability of redemption and salvation by him , without a bolt by any personal reprobation of the most therefrom , with no reference to their acting any evill , and that unchangeably before they had a being , ( unless themselves p●nendo obicem debarr themselves from the benefit thereof , by rejecting the council of god against themselves , by an obstinate resisting the strivings of his spirit with them to bring them to it , and a wilful putting away of the word of eternal life , when by christ its brought nigh even in their hearts and mouths , that they may hear and do it ) this is no fair in-let to their bag and baggage : this perhaps is assented to as truth by the papists , the more shame for the most of our hypocritical churles that gainsay it , who would be , but must be no more called liberal and bountiful , while they are bold to utter errour against the lords large love , as if he were such a niggard as themselves , who care not how few men be saved , provided that their ever-sinning-selves be not damned , but elected to be saved in their sins , without being perfectly purg'd from them before they die , by christ , of whom they must yet once know what yet they will not , that he came to save all people from all sin , who a●e willing to be saved , and not to give any such darlings of his , as they darkly deem themselves to be , an allowance in the least , or a dispensation to sin throw infirmity till they die , and then to save them from the desert thereof after death ; the instruments of which vile chu●l● a●so are evil to destroy the poor people of god with their lying words , when they speak no other then right things . but what if the romish clergy do hold such a general grace of god ? they are by so much the more of a noble spirit then your selves , who deny it , in the owning of that most pretious truth , if they were not far worse then yourselves in other mattters : and as for us called qua. who preach it here for truth ( as against i. o. and t. d. it must anon be prov'd to be in the proper place ) as we take neither it nor ought else to be truth by tradition from papists , or e●e the more because they own it , but as our selves have received it from the muoth of god , so i hope you wise men will grow wiser by then i have done , then to judg we must either reject truth it self , if their church once hold it , or else be judged to be of them while we hold it with them : and as in holding it out freely , ( as we do other truths ) we neither fill nor feed , ( as you do your own , by holding in the truth ) their as hypocritical as hydropical bag , so it being no worse then that golden gospel truth , which ye divines darken so much by your dirty distinctions , and meer guilded glosses , could we make such ●a fair in-let for it , that it might shine forth in its brightness , as it once will do , from one end of england to another , we should in so doing usher in no part of their baggage ; but indeed your selves in standing against it have not only stor'd your bag more then is fit for men to do , that make a trade of treading down the truth , but have brought in a piece of babylonish baggage of your own , as bad , if not worse then all the popes , for its all one to me what outward religion men be of , true or false , papism or protestanism , or whether they have any at all among them yea , or nay if it be so as our personal electionists ( absit blasphemia ) breath it forth verbatim , or at least , doctrinally and in effect , that the mercy of the almighty , which is said to abound to and over all , and extend beyond all his other works , and his infinite large , and incomprehensible love to all men , is yet no larger then may be comprehended in that little corner , whereinto they croud it , so as to say that one of a thousand only are decreed to be saved , and a thousand to one of the sons , and daughters of men , without respect to any evil foreseen in their proper persons to be acted in time , are from all eternity decreed by god himself , and that unchangeably and everlastingly to be damned : for then that one of a thousand shall assuredly be saved , and a thousand to one as inalterably perish , and die eternally , and this or that outward religion is no remedy against that , which was so ordered long before the poor creatures had any being . and as one said once unto me , for whom t will be better then he deserves , if our god take him not at his word ( viz ) he would not own that god that would own a qua. to be one of his children ; so say i ( but not so desprately as he did the other ) i know , and own no other god but him , who will own all to be his children , who will unfainedly own him to be their father , and save all them , that are truly willing , in his way , to be saved from their sins by him , who never yet declared himself willing to save any in them , who sent his son a light in the world not to condemn it , but to that intent that the world , which loving darknesse rather then light will needs be damned , through his light notwithstanding might be saved , and will shew mercy upon all them , who will have pitty upon themselves , so far as not to despise the riches of his grace , and reject his unfained tenders , and honest offers thereof when they are made : neither do i own him to be my god ( for my god is a god of mercy and truth to all ) who without any respect to their personal rejectings thereof in time , wills never to have mercy upon th● most ; who would have any to perish , and not have all to come to repentance ; who would not truly have all , as well as some to be saved , and come to the knowledge of the truth ; who hath any pleasure at all that the very wicked , much more that the innocent should die ; that delighteth in the death of him that dieth , and had not really rather , that he should turn from his wickednesse and live ; that means any otherwise then he sayes , or is quite contrary to what he seems to be in his speeches , to either good or bad ; that hath two wills within himself , whereof one is contradictory to the other ; that reveals his will to be this , that he 's no ●●specter of persons , but all men as they do shall have , that the soul that sins shall die , but that that turns and does righteousnesse shall live , that men die at their own wills , and choice not his ; and yet hath a secret will within himself ( which as secret as they call it , yet our priests will be twatling of it openly ever and anon , as if they knew it as well as the other ) wherein he wills and chuses , that a few only shall live , and irresistably by them or ought they shall ever do , a thousand to one shall die ; that sends out his son as a mocker of most men , by calling them all to believe every one that he is his , and is come to be his saviour , when yet he died not for every individual , but contrary to his revelation in the scripture , gave himself a ransom , not for all , but only for a few ; that makes an of●er of salvation to all by christ , but intends it only to some few ; that sends out his ministers with a lye in their mouths , ( for a truth it is not say our m●nisters , yet they will preach it ) ( viz ) that g●ds love and good will is truly towards them all , and every one may lay claim to it as well as any one : when yet according to their doctrine at other times , there 's no such matter as this , but his love is only to some certain ones , which he secretly selects , and yet he can't do it so secretly neither , but they must tell on 't to as many as they tell the other ; that sends his ministers to make every man believe that christ died for him in particular , which if every man should believe ( according to their other will of god , which , but that they are tel-tales , should be called his secret will , which is that he gave not christ to tast of death for every man , but for very few ) most men must believe a very lye ; and yet if every man believe it not for himself , he must be damned too , for not believing of that , which ( according to themselves still ) is no truth , but a very notoriously● ; that condemns the world of sin , iohn . because they believe not in christ , as their saviour , and yet leaves the world , which ( say our preachers ) christ died not to save , for he died only for such as are not of it , without any saviour , that is theirs , to believe in : that on pain and peril of his eternal displeasure , requires men like pharoah , whom he plagu'd for his cruelty in the self same case , to make such a tal● of b●ick , and yet yeelds them no straw wherewithal to do it , but leaves them to go look it where they can . he that doth thus , and much more of the like nature , which the doctrine of such , as deny the vniversal grace of god , doth in effect represent their god as doing , may be own'd as a god by such as make him one , and by the ministers of his own making , yet is not owned by me to be the true god of gods , but a god of his own ministers own making to themselves after the image of their own vain imaginations ; yet such a god as this are i. o. t. d. i. tombs , r. baxter , and the whole diacony of d●vines , that deny the death of christ for all men , devising , and imagining to themselves , of whom till they come to know , and own the true god , which is mine , in his mercy truth and faithfulnesse , a little better then they do , or can by that dark lantern of their own understandings , in which they are poring after him in the letter only , besides his own light and spirit , in which only he is seen as he is , i must say so much , and of my self together with them , that whosoever is the father of myself or of them , we are not yet one and the same fathers children . . our doctrine about good works , and our preaching , and maintaining , and pleading for good works , as necessary for many good uses against t. d. or any other , this is no fair in-let to the p●pish bag and baggage , for all good works as are so indeed , and not only so suppo●ed by such as call good evil , and evil good , are of god and christ jesus , the truth and none of the pope , nor of his priests , nor any other meer man that i know of , neither are there any that can truly be so called ( for what thou or the pope or any papists or protestants , falsly call good works is another case , not at all pertaining to our purpose ) to be found for ought i see in his whole budget of religious implements , nor in the whole masse or magazine of his massy matters , and 't is more then i shall see , while i see you but besides , much more against that light , in which only that is done , which goes for good in the account of god , if there be any good works ( truly good ) to be found yet among the best of your own ; i know you have a whole warehouse of religious works ( such as they are ) which you are accustomd to call good , as they do theirs , but what your good works are in your own sight is one , and what they are in the sight of god is another question ; there is a generation ( wo to them ) that are wise in their own eyes , prudent in their own sight , yet very fools in the sight of god , there is a generation ( wo to them also ) that call evil good , and good evil ; put darknesse for light , and light for darknesse , bitter for sweet , and sweet for bitter ; there is a generation ( o how lof●y are their eyes , and their eye-lids lifted up , wo to them also , for they are a stink in his nostrills , and as smoak in his nose before the lord ) that are pure in their own eyes , and yet are not , nor ever mean to be , while they live , fully washed from their filthynesse ; i have read of a generation that had more good works ( as they count them ) to count upon then all the national churches of either protestants or papists , and works more good , as to the matter of them ( if what matter god requires may be counted better , then what is required by meerly man ) all whose whole treasury of solemn services , out of which they offer'd to him , was yet in the fight of god esteemed but trash , so long as t was the sinner only that so served , and sacrificed , and no other then cain the evil doer still , that did that good ; such were all the haughty mincing daughters of zion , that walk't with stretcht out necks , and bosted in the bravery of their tinkling ornaments , their new-moons , sabbaths , burnt offerings , prayings , prayses , fasts , and feasts , in which , when they drew near to god , they did no more then what he by moses had appointed ( as ye do , for which you have your labour for your paines ) who worship not after his own praecepts , and doctrines in outwards , but after the commandements , and traditions of men , and of the pope himself in many things still , and yet because they did not so much as he appointed them in matters of more moment , but were unclean , and wicked , refusing to walk in the good old way of the light , which was the way before moses , and the letter was , turning away their eare from hearing the law in the heart , which is the light , were not only vain but abominable in the very best of their oblations . in preaching therefore in order to gods acceptance of us , and our good works , which are not outward worships , where the heart and life are yet defiled , but where a new creature , created after his own image of god in christ iesus to good works , in his nature , and by his power , though in it's own person , doth perform them , is as an utter exclusion of all your own , so no fair in-let to any of the popish rubbish , will worship , meer self service , and unprofitable devotion , for these being only done by man , are neither good , nor accepted of god. but to teach and maintain , and plead for evil works , as necessary to be done , while we are in this life , and teach down the doctrine of perfecting holinesse , and perfect purging our selves from all uncleannesse of flesh and spirit , while we are here in the body ( which paul taught up ) as a doctrine of devils , and to deny the possibility of performing this duty of not sinning , and make such a grosse state of sin as that was , which david stood in , when he was guilty of adultery and murder , consistent with gods acceptance of men , and their justification before him , and that the saints ( as some call them in such a pickle , while they are in sin up to the ears ) even in such a case are not in a condemned , but in a justified estate , and that if the saints own heart condemn him , and his own conscience tell him that god doth not accept him , and that his estate is bad in such a bad sinful case , and not good , it 's defiled , and lyes , and testifies falsehood to him , and leads him into a wrong opinion of himself , and that the saints may be blessed men , as david was , having no guile in his spirit , but sincere , upright after gods own heart , though under , the guilt of so grosse and great sins , when the scripture saith the contrary ( viz ) that david was upright before god , saving in that matter of vriah , wherein indeed his very heart was false and rotten , and to affirm to the encouragement of men in their imperfections , and infirmityes , by which name they stile the saints grossest iniquities , as t.d. does , contradictorily to himself in other places , that the gospel gives life upon imperfect obedience , all which and more , ejusdem farraginis is done and utter'd by t.d. and such as own him therein , in the . . . . pages of his . pamphlet as they were by word of mouth at the disputes : this is to strengthen the hands of the wicked , that they cannot return from their wickednesse , for how is it possible they should do it , when 't is preacht and believed as impossible to be done ? this is to sow soft pillows under their elbowes , that they may sleep on securely in sin and take their rest , for its all but infirmity , and no inpreachment to his justification , nor to his standing accepted , and in covenant with god that a saint does , and their 's no condemnation to them that are saints , and in christ , no though they be in transgression , in which who is ( say i ) is out of christ , and not a saint , and though they walk not after the spirit ( as all that are saints and in christ jesus do ) but after the flesh : and in a word a very fair in-let to a very worse matter , then that whole mare mortuum of the popes beggerly observations , even no better a matter then the very whole bundle of the devils own bag , and beastly baggage . so then i see not hitherto , and am perswaded never shall , till i come to see , as t.d. does in his floting fancy , many things with his eyes shut , how any doctrines of the qua. even such as they and i hold with , any more then what we hold flatly against the popish priesthood , do either conclude my complyance with them , or make any way for the incoming and abiding , ( without its own speedier ruine ) of their romish baggage ; or how our parochiall priesthoods preaching , and practice too , doth any other then uphold the butt end thereof , and preach their own c●mplyance with those their brother ravens in many matters . but t. d's . biggest bolt , and weightest bullet ( as he counts at least ) lyes yet behind , and that is our doctrine of good works as needful to that use of our justification before god , here he iudges that omne tulit punctum he hath fully hit the white , and that this will do , if all the rest die , and fallen the fault of favouring and fathering the popish cause upon me as some i●suit , if all the other fail : good works for necessary uses , ( viz ) to manifest faith to be true , to sanctify , to make meet for the possession , &c. t.d. and his associates in words , and doctrinally ( more then practically ) maintain as much as any ; but to maintaine good works , not only to the use of our sanctification , but our justification and to justify , not only de●laratively in the sight of men , but also formally in the sight of god , not only to approve a beleiver , but absolve a sinner , p. . not only to fit for , but to give right to the inheritance p. . not as concurrent and concomitant only , but as cooperative , and constitutive together with faith , and coincident as a cause in the case of our iustification , to let good works be accounted , not only via ad regnum , but also carsa regnandi ( as your scools distinguish ) yea , and further yet , to dispute it not in these terms barely of ( good works ) but in these terms of ( our good works ) and lastly , higher yet , to rank them so high in order of causes , as not only instrumental with faith but a deserving , or meritorious cause of justification ; this is notorious , yea so grosse , and popish that we may well rank you ( thinks he ) among the papists , p. . as at least a bringer in of their baggage , yea now ( quoth t.d. of me p. . ) you shew your self a rank papist indeed . rep. ipse dixit t.d. hath said it , who of all those seers with his eyes in sandwich , or else where , who , giving heed to him from the least to the greatest , saying of him , this man is the great power of god , have hi● hitherto bewitched , with his simonical sorceries , can do any other then believe it to a tittle . this stroke enters with so deep a dint , into the thoughts , fancies , and faith of many , that 't is supposed by some , we qua. shall never be able to lick our selves whole of the deadly wound it brings with it , both to the doctrines that we maintain as truth , and to our selves also , whom we maintain to be no rank papists , nor rankers of our ●elves with them against the truth , in our maintaining of tho●e doctrines : i must therefore ( since the lord hath laid it upon me , if all the world would take me off it ) take leave here to enlarge so far as to enter the lists , in one short single duel with t.d. alone , about these matters , desiring i. o. to have patience , and stand by a while longer , till i can have while to handle him , and t.d. both at once , in those points wherein they two joyne , and issue out together , making ( as it were ) but one head ( as to the doctrines wherein they oppose ) against the qua and the rather because i find not i. o. in his book , which elsewise is brotherly enough with t.d. in bitternesse against the truth and qua. intermedling much there ( what ere he thinks ) in this so momentary a matter . as for t. d. i have sundry things , to reckon and reason with him in aboutit . i am to have a talking with thee , t.d. in a few words for a certain abuse or injury done by thee in that passage of thine p. . wherein thou relatest that the d. question debated on by us was stated in these termes ( viz. ) whether our good works are the meritorious cause of our justification ? that i not onely held it in the affirmative , but also disputed it in those termes , of our good works , in such wise , as the papists do , so as to shew my selfe a rank papist ; which injury , in regard of the extent of it to the severall persons wronged , is not more manifest then manifold ; yea , verily seven-fold more then ordinary , for as much as no lesse then seven persons are thereby most grossely abused and belyed ; that is to say not only my selfe , whom onely thou intendedst should suffer by it , but also thy selfe and five of thy chiefe friends too , ( for want of thy forecast ) viz. of them thou cal●t gentlemen , * and three of thy master ministers * whose witnesse thou appealest to , who are all more moderate and gentle men , then thy selfe it seemes , as to their testimony in this matter ; for they all , and thy selfe too , who bring'st them to bear witnesse with thee , of the truth in this case , do , with one accord together with thee , testifie another thing , which is the very truth , and no more then the truth viz. ( see p. . of thine own narrative ) that the termes of the d. question were , whether good . works be the meritorious cause of our justification ? which ( as 't is there said truly ) was expressely affirmed by us , without that figmentitious particle [ ovr ] in the sence thou usest it in , which is of thine own forging , and foisting in , and adding to that term good works ; the adding of which in the eye of any , save such as are not either arrand fooles , or else ( as the proverb is ) more knaves then fools , which yet is , in plain terms , the plain case of all that wink against the truth , and will not seem to see it , when they do , doth alter the state of the question , so as to make it utterly another : for who but such as either cannot see , or , which is worse , may see , and will not , can chuse but understand , that whether ovr good works ( at least in that sottish and sordid sense , wherein the papists hold it ) do justifie ? is one question ? and whether good works do justifie ? is another ? in which st . sense of the papist , when they say ovr good works , whose good works ( as they call them ) are no better than other mens own are , whose own meerly are all stark naught , i neither do , nor ever did affirm our iustification to come ; but in the latter ( viz. ) that good works ( meaning only those of christs own working in and for us , by the same power and spirit by which he did good works in that person in which he liv'd and dyed at ierusalem , then whom i know no other that can , without his power , work any good , i confesse i both then did affirm and own , and as i then did in the power of christ , so i ever shall both affirm , evince and maintain . and whether it was in this latter sense only , or in the former popish s●nse in which thou t.d. art impudent enough to assert i held it , he that will in no wise beleive me , if i speak in my own case , nor any that side with me in the truth , but had rather give credit to t.d. let him beleive t.d. with all my heart , provided he do but take his testiomy to be tru●st where its strongest , for then he cannot but beleive me to be belyed : for that t.d. who in p. . sayes the question was stated in these termes [ good works ] ( which was the same , t.d. undoutedly that sayes the other ) doth flatly gainsay and clearly contradict that t.d. and prove him a lyar , that saves p. . it was stated in these termes [ ovr good works ] and if any doubt which of these two selfe-overturning testimonies of t.d. may most securely be taken for truth , seeing they are . contrary testimonies of one and the same man , ( viz. ) that in p. . wherein he wrongs me , or that of his own in p. . which i appeale to for right , and am willing to be tryed by , as touching his false charge of me , as saying [ our good works justifie ] i say unlesse the reader mean to wrong more , then himselfe or me either by his misbeleife , namely , not only such of my friends , as witness truth with me , but also ● . of t. d's . own most eminent , and credible witnesses , so as to judge them also to be all lyars , he must beleive what t.d. sayes p. . namely that i affirm'd [ good works justifie ] and beleive that to be a lye , which t.d. sayes , p. . namely , that i affirm'd [ our good works justifie ] for , t.d. alone , on his own head only , sayes this last , but t.d. together with his . witnesses assert the other . thus then stands this case between me and thy selfe , t.d. thou arraignest me openly at the bar before the world , p. . as a ra●k papist , as saying in these termes that [ our good works ] are the meritorious cause of our justification , to which inditement , i pleading not guilty of saying [ ovr good works [ but [ good works ] are the cause , &c. how wilt thou be tryed ( quoth the impartiall iudge the honest hearted reader , that would ●ain find out the truth in the court of his own conscience ) whether thou be guilty of affirming and disputing the said position expressely in those termes , or not guilty ? i reply by god and the country : what evidence bringst thou in ( quoth the righteous reader to t.d. ) against s.f. whom thou so accusest ? what were the termes in which he and the qua. expressely affirm'd it ? the termes of the question were these ( quoth t.d. p. . ) whether good workes he the meritoricus cause of our justification , which was expressely affirmed by them . thus am i cleared in the sight of god and all men from t. d's . accusation by the true evidence of t.d. himselfe my accuser ; for we have not accusatum , but accusantem reum confitentem , not the falsely accused , but the falsely accusing malefactors own confession to his own confutation and confusion , that the position was asserted not in the same termes , in which at first he related it to be asserted in : so that what need any further witnesse , for ye your selves of all sorts , that read t. d's book , may read the truth in his own testimony ; but if any , finding t.d. so fickle as to say and unsay , judg him not fit to be heeded in what he sayes , whether against me or against himselfe , and will needs heare what others say in the matter , whether i affirm'd [ our good works ] or [ good works ] only meritorious . i need not trouble the world with the summoning in of more witnesses , since fas est vel ab hoste doceri such as t.d. hath appealed to himselfe shall stand for me ; for as t.d. sayes p. . ( to the proving of t.d. to be a lyar in what he sayes , p. . ) that 't was [ good works ] so h. oxenden , i. boys , n. barry , t. seyliard , c. nicols agree in their witnesse with him , and for ought i find as he sayes p. . so they say all ; and he that will not beleive them , doth , what in him lyes , make them to be lyars like him , as well as t.d. in gain-saing p. . that truth . which himselfe and they with him do all assert p. . does not only make himselfe a lyar , but also , what in him lyes , abuse , not only me and himselfe , but all them also , so as to make them seem lyars also together with him . now then t. d. let me expostulate with thee a little on thine own and thy freinds behalf : couldst thou not b●ly me in some better way then that p. . whereby thou givest the lye ( if men were such fooles as to beleive thy single self before thy selfe and . witnesses ) both to thy selfe and them all in that truth ye all . testify together , p. ? if thou wouldst in no wise spare me , who can expect no sparing , but rather a shooting out of your poysoned arrowes against me , even lying words , who also can and do forgive thy forgery so far as it reaches only to the ill reputation of my selfe ; yet thou mightest have been contented to have spared thy friends ; thy gentlemen and ministers , who , ( as thou saift of them in thy epistle to the reader ) are witnesses of the termes of the questions agreed to by the qua. to free thee from the suspition of a partiall relato● so as not to have laid them lyable to suspition of lying , by thy lying , p. . against thy own and their true testimony , p. . or if not them , yet at least have spared thy selfe so far as not to have stained thy self , and thine own reputation , and not have subjected thy selfe in the hearts of all , to not only a shrew'd suspition , but welny a certain censure of forgery , so much as thou hast done in handling thy ill matters no better , and making thy invented evill-intending tale hang no more handsomly together then it does ; for which , how far soever i forgive thee and thou in favour to thy selfe mayst possibly give pardon to thy own selfe supposed saintship , as freely as thou dost to david , and all saints in theirs , in thy own foulest faults , and abominations , yet every reader , that loves the truth , which thou hast wronged , will remember , and not so readily forget , how eminently the lord hath left t.d. in his envious undertakings to manifest the qua. folly to all men , instead thereof most palpably to manifest his own : neither when the lord●ises up to visit , and to reckon , and to enter into judgment with him for it will the seeming saint without confession and forsaking so easily , as he supposes , find from him the forgiveness of his falshood . henceforth therefore t.d. take heed of lying at all to thy own hurt ; or if for want of love to it , thou must needs bely the truth and its children , for which wo , and no lesse then the lake must be thy portion , yet for thy credits sake a while have a care another time of lying so directly against thy self ; but remember that opo●te● mendacem esse memorem , it behoves a lyar to have his wits better about him , then thou had'st in this busines , least by going about to wrong another a great deal , he do not only in foro dei , but hominum also , before men wrong himself not a little ; as thou hast done , who at this time was●t not thy crafts-master , so much as thy craft was thine , to catch thee in the snare , which thou laid'st , and to pull thee into the pit , and draw thee down into the ditch , which thyself digg'dst for another ; for though thou travailedst with iniquity , and conceivedst mischief , and broughtest forth false-hood against thy fained-foe but unfained friend s.f. yet is it in such a foolish unsubtle manner , that the mischief of the serpent , who was scarce like his cunning-self in the mannaging of this matter , returns ( and so it ever must till it be bruised , let him lye never so wisely ) upon his own head , and his violent dealing , and viola●ion of the truth comes unawares upon his own pate ; so honi soir , qui mal perse , evil still to him , that evil thinks , and howbeit fallere fallentim v●x est fraus ( as they speak ) for a man to deceive himself in that very thing , wherein he hoped to deceive another , is one of the most honest and harmlesse peices of deceit , that i know , and the least of all to befound fault with , yet so it hath happened to t.d. in this one peice of his arche●y against me and the truth , that he hath ( as he saith he intended to do p. . ) beat the devil at his own weapon , and outshot him in his bow , yea , and overshot himself so exceedingly al●o , as that — not aiming right , when he bent his bow to shoot at a pigeon , he kild a crow . that then i affirmed good works to deserve iustification , i own , and still affirm the same ; but i deny that , that i there affirmed , and here i affirm that i then did and still do deny the papist best works , which are not good , what ere they call them , to deserve iustification , or our own best works either , who know no good works , that we have , but what christ , who works no evil works , by his power worketh in , and by us , which , as they are done by him in us , are not ours but distinctively from ours tim. . . tit. . . called his , and as they are done by us , throw his power in us , are called our works , isa. . . for as he doth them in us mat. . . cor. . . cor. . . and worketh in us , both to will and do them , they are truly his , and as we work them in and by that power he gives , may ( yet not in such sense as what we do of our selves ) be called our own phil. . . . yea if we speak of what good works christ did in that person only , in which he appeared at ierusalem , while we witnesse not the same done by him in our selves , we cannot call those works ours , to justification more truly then papists can , who beleive as well as protestants what he there did , though they never look to do the like : — quae non fecimus ipsi , non ea nostra voco . what he did in that person , and not ovrs , is his only yet , and not ovrs , but if we speak of what we do not only in our own persons , but our own wills , power and wisdom , abstract from him , and the leadings of his light and spirit , i say quae sic fecimus ipsi , haec ego nostra voco , these i call truly and only ovrs , and so doth the scripture rom. . . . phil. . . and as for what ovr persons do in his light according to his will , in the true movings of his spirit , and by no other but his own power , quae nos fecimus ipsi sic , ea nostra voco , these , being partly ours , though principally his , i have a liberty from the lord truly enough to denominate by that name of ovrs , yet as 't is fit he should have the perheminence , as to the name , who is not the cheif actor , but the only author of them , i rather chuse mostly to call them his , though done in and by us , and so again , quae nos fecimus ipsi , vix ea nostra voco . so there are . good work ; which are only christs , and not ovrs , and and by these he deservedly stood justified in the sight of god , in his own person , which if he had not done ( and had he sinned he could not have done ) he could never have bin a high priest able to justify others , or sufficient to save to the uttermost , such as come to god by him ; for such a high priest it became us to have , who is holy , harmless , undefiled , and seperate from sinners himself , or else he could never seperate sin from us , heb. . . . . . again their are good works ( so called ) which are only ovrs , and not christs , and such are all the best that we work without him of our selves , even all our own righteousnesse and righteousnesses , which are as an unclean thing , as a menstru●us rag , isa. . . as dung and losse and not gain , nor any way profitable to save or deliver , isa. . . . phil. . . . . and by these though done in mans willings , and runnings , in a way of outward conformity to the letter of the law shall no flesh ever be justified any more then paul was , for these are not christs ( all whose works are meritorious , and acceptable to god , and deserving no condemnation that i know of , and consequently deserving iustification before god ; but mans own righteousnesse , as that of the iewes was , rom. , . . . . . and pauls was , till he came to the light ( though for want of coming to the light , t.d. in his dark minde saith paul had no righteousnesse that was not christs p , . ) is meritorious of no more acceptance then cains sacrifice had , which was iustly and deservedly rejected , because its the evill doer still , that does that good , which god ( what ere the sinner calls it ) accounteth evill . . again there are good works which in different respects are called ( truly enough ) both christs , and ovrs ( viz. ) ovrs , as done in and by our persons , christs , as done only by his power in us , and by these last ( call them , as ye will ) christs , as done by him in ovr persons , or ovrs , as done by us in his power , is the justification of all , that ever were or shall be justified , both deserved and effected , and not by what he did without them in that single person that once liv'd and dyed at ierusalem , while the same righteousnesse was and is not by that same power of his fulfilled within themselves ; and so st . detesting all that as rotten rags , that 's done by meer man without christ , and disowning it utterly , as giving no influence to mans justification , both honouring and duly owning all that righteousnesse , that was wrought by christ without man , as perfect , pretious , glorious , acceptable to god , unspeakably usefull to us , and truly meritorious at least to his own justification , that he might become ( as el●e he could not ) a meet mediatour for man , this d. and last i own only as the meritorious , and perfectly effectual cause of mans justification ; and howbeit t.d. is so blind as to deny our satisfaction by that righteousnesse whereof christ is the author p. . and to beleive that he that holds justification by this righteousnesse of christ , that 's wrought in the saints by his spirit cannot be saved , p. . for he owns this sentence there for truth ( viz. ) that any man that holds that principle of being justified by a righteousnesse within us , living and dying i● that principle cannot be saved . yet i not only say , but see so much , and hope ( as great a malefactor as t.d. p. . makes me for it ) to make any ( save such as seeing will not see ) to see the same , that he cannot be saved , who holds it not , but looks for salvation in that gospel , which t.d. preaches , of a iustification by a christ onely without him ; and that he may fill up his floutings at it , and compleat his cursing of it , in the same phrase he sc●●fingly renders my speaking this truth in , at the dispute p. . i say again to all people , that gospel , which t.d. and his fellows preach , of salvation by christ without them , without the revelation of christ and his righteousness within them , will not bring men to heaven . indeed people it will not . and this is that i am to have the second talking with t.d. about , before i come again to i.o. ( viz. ) this point of iustification , whether it , which we say is by christs righteousness and good works alone , and not any thing that is done by us , simply as of our selves , be by the righteousness of christ without us onely ( as t.d. saith it is ) or by that , which he performs in us also by the sam● power , as we affirm it . in the prosecution of which matter , which way soever the cause should seem to go in the consciences of such as are considerate , yet to the eye of every ordinary observer of him t.ds. weaknesses , and absurdities are so gross and obvious , that he that runs may re●d them , sundry of which i shall give the reader a taste of as i go along , that he may know how to relish him in the rest. hear then o ye deaf , look and see ye blind believers and admirers of t.d. and his applauded pamphlet , how he ( to turn his own terms to g. w. p. . upon himself ) interferes , and cuts one leg against another , and is not sensible of it ; and how he contradicts and confounds himself , and that so closely , cunningly and curiously , that neither himself , nor any of those who look , like himself , without their eyes , can see it , though to all others , i confess , 't is easie to be , or rather hard not to be discern'd . t. d. tells the world , that the terms of the question were , whether good works ( mark ) be the meritorious cause of iustification p. . and that this was expresly affirmed bylus : and saith t.d. this being so gross & popsh , l. howard one of the qua. present at the dispute hath ( witness nath. barry ) since denied that they did so affirm . rep. by the way let me tell thee reader , as from l. howard , that though he denied , that we affirm'd iustification by our good works , which assertion the priests falsly cha●ge us with , yet ( notwithstanding n. bar●yes bearing false witness against him ) he did not deny that we affirm iustification by good works , neither is he or any of us ashamed to a●firm at this present , that iustification is by goo● works ; but ( mark ) this ( quoth t.d. ) is gross and popish . so then you have t.ds. sence on one hand thus ( viz. ) it s not onely rank popery to affirm ovr good works ( though by ovrs , if ever the qu. affirm it , they mean christs good works in us cal'd ovrs , isa. . and not meerly our own ) but also gross and pop●sh , to affirm good works to be deserving iustification : i wot not well what works they are by which t.d. looks to be justified , seeing he denies it to be by good wo●ks ; for i cannot believe him ( as bad as he is ) to be so bad yet , as to believe any to be justified by bad , evil or wicked works , though he blushes not to say , that under the guilt of such bad works as adultery and murder david was , and so other saints , p. . ( but yet no wicked ones ) may be justified : and in another , p. . that the gospel gives live upon imperfect obedience , which , though he do no wickedness , is at best but an evil work ; nor wor i well where a man shall scape t.ds. censure of being popish , unless he run away from resting and relying on christ , as well as on himself for iustification ; for even christs best works are no more than good , as 't is true that all ovr best , that are not done by him in us , are worse then naught . but were it so in truth ( but i trow it is not as t.d. sayes , that to affirm good works meritorious of iustification , is so gross and popish , that they have reason to be asham'd that own it ) heu quam turpe est doctori cum culpar edarguit ipsum ? how much more reason then any other hath t.d. to be ashamed of his shameful doings , qui alterum incusat probri , de qu● ipsum se intueri oportet , who condemns others as gross and popish for the self-same doctrine , which he himself holds out in terminis , and yet creeps from under that condemnation , slides his own neck out of that collar , and , dum cod●m cum illis haret luto , condemns not himself as guilty of the same defilement , but rather to god and all men commends himself as clear and clean ? for whoever heard t.d. say of himself ( as he sayes of the qua. they are ) i am gross and popish in affirming that good works deserve iustification ? yet that he affirms the same as well as the qua. whose affirmation of it ( to the contradicting of himself ) he denies ; i need do no more in proof thereof , then send the reader to p. , . of his own . paper , out of which every puny may fully prove it to himself , for there in answer to my argument a con●a●iis , which was to this effect , without that term of ovr in such a sense as the papists use it , ( viz. ) evilworks are the meritorious cause of our condemnation , therefore good works are the meritori●●s cause of our non-condemnation or iustification , among several frivolous conceits , upon which he denies the consequences of my argument ; t.d. replyes thus , granting the rule of contraries will allow so to argue ( viz. ) evil works , which are the violation of the law , deserve danmation , ergo good works , which are the fulfilling of the law , deserve salvation ; and we know no good works such but christs : in all which he hath said no more than the self-same , which , in substance , is uttered and intended by our selves ; for we both speak of and mean no other good works , when we say , good works deserve iustification , then , such as are christs , and the fulfilling of the law in himself , and in us by his power , whose works onely are good , and all whose works are so good , that the law is fulfilled by them ; and so not condemnation , but iustification still deserved ; for where no condemnation is deserved ( as it is not by any good works ) there non-condemnation or iustification is ; for by every work the law is either fulfilled or broken , but by neither every , nor by any work that 's truly good ( as every one of christs are , whether done in his own , or by him in our persons , or by us in him his power and spirit ) is the law transgrest , violated or broken ; therefore by every good work obeyed , kept , fulfilled ; and by every work either condemnation or non-condemnation is deserved , but condemnation is not by any truly good work ; therefore non-condemnation is deserved by every good work ( taliter ) and by all , and onely good works by which is fulfilled the royal law , iam. . . which works no ill at all to another ( totaliter ) yet t.d. judges us ( unjustly ) as popish , who hold no otherwise then thus , and himself anti-popistical in holding the same ; to whom therefore i say ( to say no more of his self-contradiction in saying of good works , that they do , and yet do not deserve justification ) si in me iniqius es iudex t.d. condemnabo e●dem ego ●e crimine , if t.d. were as just as 't is sure he is unjust in condemning us for popery , he is so much the more unjust in that he condemns not himself for the same , since he that judges us so , for so holding , holds the same , & the more justly is he to be condemned by all , for not condemning himself as popish together with us . and now whereas t.d. supposes he hath added much to the alteration of the state of the question as we hold it , and to the enervating of the force of the consequence of my popish argument ( as he calls it ) by that weak , short and imperfect reply he gave to it at the dispute , and that more long , then strong addition of many impertinent passages in his accountative repetition of it ; i shall here take them a little briefly under consideration : and likewise the rest of that refusely stuff , which is replyed by t.d. up and down in his book , to my self r.h. and g.w. about this point of iustification , and such as were touch't on as pertaining to it , that being rid of the rudeness and reasonlessess of t.ds. religion , which i.o. in his piece of anti-quakerism interests not himself in , so far as i find any where , unless in p. . where his words seem to sent of such a justification in sin , as t.d. dreams of , i may trouble i.o. no more with the talk thereof , when i begin again to talk with him . to my n●ging contrarioram contraria est ratio t.d. thou replyest thus , p. , . there is not par ratio * for the merit of good and evil works , and that they are not abs●lute contraries , because our evil works are perfectly evil , but our good works ( ●aist thou ) are but impe●fectly good ; yea , isa. . . all our righteousnesses ( not our unrighteousnesses onely ) are as filthy rags . rep. to this i retu●n as followes ( viz. ) if by that te●m ovr good works thou intendest no other then those of your own , which ye call good , when thou sayest of them , that they are but imperfectly good , i yield to it as truth indeed , that your good works and your evil works are not absolute contraries , one to another , but rather both alike of one and the same sort , stamp and general kind , that is to say , both of them evil works : for your evil works being by your own confession perf●ctly evil , your good works ( as ye stile them for good they , are not while done by the evil-doer , that hates the light ) being al●o by confession but imperfectly good ; and for , so far from being truly good , that ( what ever they are in your own ) in gods account they are no better then evil , they are really evil too , yea● as to the nature done in ( though not as to their mea●ure ●as realy evil as the other , and not your unrighteousnes ; onely , but also your own righteousness being by the like true concession , but filthy rags , they are not absolute contra●ies , but con-naturals , as your best good and worst evil is ; for as two evil spirits may be both devils , though not devils both of one hair , but one a little b●n●ker , t'other respectively somewhat whiter then the other , so your two sorts of works , whereof ye call one good , the other evil , one your righteousness , t'other unrighteousness , are both alike , evil and wickedness , though one carries a fairer face before it than the other . neither did i ( as thou dost pag. that the gospel gives life upon imperfect obedience ) then affirm ( and so g.w. tells thee p. . of his reply to thee , who either didst or would'st not it seems understand me so well as he & others ) that imperfect works and the righteousness , which is as filthy rags , do deserve iustification ; neither did i ever , nor shall i now go about to prove by the rule of contraries , a contrary desert of your unrighteousness or evil works , and of such righteousness and good works as yours are , which both you and i acknowledge are but imperfect , and so no better then evil , unrighteousness , and filthy rags ; so as to conclude from thence that as your evil merits damnation , so your good merits iustification : nay , in stead of arguing about these from contra●iorum c●ntra●ia est rati● , of contra●ies there 's contra●y consequence . i must say rather , pa●ium par est ra●i● , similium similis consequentia , things that are alike , are of a like desert ; therefore your evil and your good in name differing , yet in kind agreeing , being evil and filthy rags , both alike , do both alike as truely deserve condemnation from him , as they are both alike ab●mina●ion before the lord. but if by that term ovr good w●rks , of which thou ●ayest they are but imp●fectly good , thou intendest those of christ● , own wo●king in and by us , and all his saints , of which ( he be●ng the authour , though we in and under him the actours thereof ) i said before , vix ea nostra voco , i deny any of these to be as thou callest them , but imperfectly good , and both affirm and shall prove them all to be really good , and ( as so ) truly contrary to both your confessed evil , and but conceited good works , which yet really are but evil ; and not onely so but perfectly good also , and in that respect more absolutely contrary to all your own both worst and best work● , the best of which though cal'd by you at least imperfectly g●od , are yet at best no better in kind then as perfectly evil , as the other , saving the baldness of that phrase ( perfectly evil ) which yet being thy own thou maist the better , and must however bear it from me . in proof of which , though it seem but a mad mans mad divinity to you more mad divines , and possibly a meer paradox to many more then meer parish priests , yet let it be considered . that every thing that can be truly ( according to god , & not after the manner of erring men onely ) said to be good , or righteousness , though so but in part , yet is as perfectly so , as it is truly said so to be : for howbeit all that , which is but in part , is by our academical rabbies , who count all plain countrey russet-coats but rusticks in comparison of themselves , counted but imperfect , and commonly so called , as if in pa●t and imperfect were ever synonomous , and all one , so that in their benighted minds , they oft render that place , cor. . as t. d. till he was corrected , did at the dispute , thus ( viz. ) when that which is ( perfect ) is come , then that which is ( imperfect ) whereas that which is ( in part ) and but aliqualiter , not yet aequaliter or so perfect as the other is , is opposed to that which is more perfect to its degree only , yet as to its nature , which different degrees do never alter ( for that gradus non variant naturam rei , is received for truth by all ) that which is truly good , righteousness , light , uprightness , holiness , truth , though but some part of that fuller measure that once shall be , yet is not onely really the same , but as perfectly the same in suo genere , as that which is perfect in degree also is in its kind ; that is to say , as perfectly good , as perfectly righteousn●●s , &c. as good , righteousness , light , grace , uprightness , holiness , truth is in the highest measure . every d●am of grace is perfectly grace , every degree of true good perfectly good , every grain of holiness perfectly holiness , as every spark of fire is perfectly fire and perfect fire , and every drop of water perfect water as well as the whole ocean , as every babe ( as to the nature ) is perfectly a man and a perfect man , as he is that is a man in stature : holiness in the least measure of it , is the gift of god , and i know no imperfect gift that he giveth , who is the giver of every good and pe●fect gift , and every one of whose gifts is perfect : all that is perfect is of god , and all that is perfect , which is of god , from whom no imperfect thing can come ; and all true good and holiness is of god , and all sin , unholiness , unrighteousness & imperfection is of the devil , and all , that is imperfect , whic his of the devil , from whom no thing that 's good or truly perfect can come ; and all sin is properly nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , transgression , defect and imperfection it self , and whoever sinneth is born of the devil , and he that is of the d●vil ( while so ) is not born of god , nor in a state of salvation , nor in the election , but in the reprobation and rejection , and what is born of god , in that state , sinneth not , and he that sinneth not is not in a state of condemnation , for he doth righteousness , and he that doth righteousness is righteous as god is righteous , ho●y as he is holy , pure at he is pure and perfect as he , whose child he is , is perfect , and is ( as so ) not in the alienation , reprobation and rejection , but in the love , acceptation or iustification . and whereas our divines talk , as if that only were perfect , to which nothing can be added , that 's a false ignorant , and blind assertion , for as there is a perfection ( such is that of god ) which admits of no addition , so there is a true perfection that is without any ●mperfection sin a●d corruption , which is capable of addition , & to which more maybe added , and such is that of man , who may be truly said to be perfect and not imperfect , & yet to grow on to a fuller measure and stature of that divine nature , grace , and holynesse , which was perfect and not imperfect before , though not so perfect , but that a greater degree in it may be attained ; as he that thrives in iniquity , which is defect and imperfection , becomes thereby more and more imperfect : adam in innocency was perfect , and so perfect in righteousnesse that he had no unrighteousnesse or imperfection , and though not without tempta●ion ( as christ was not , who never sinned ) yet clean from all transgression : yet not so perfect as to be utterly uncapable of any addition to that glory he then stood in . and christ iesus him●elfe was a perfect child of god from the womb as to the divine nature he was born in , yet grew in stature , and was one who did no evill , in whom was no sin , nor was any guile found in him , nor was he in a damnable condition , and that gift of the grace and wisdome of god , that was in him , was perfect grace and wisdome ; and the least degree of grace that any saint hath is perfect grace , a perfect and not an imperfect gift of god , according to the rule and measure of which as every one walketh , he is so far perfect , though but a babe , and yet saints may grow therein from babes in nature to young men in stature , which of young men , though it is not the highest stature in the church here on earth yet obtains to so much strength as to overcome the wicked one , and from thence to be old men of full growth and age , more intimately acquainted with god the father , and to the unity of the knowledge of the son of god , the very measure of the stature of the fulnesse of christ himselfe : and therefore thy saying t.d. that babes and young men are imperfect p. . as i do not , and that true grace is imperfect , and true obedience and good works are imperfectly good , and sin and evill perfectly evill and such like , is such a whim-wham , as shewes thy selfe to be yet so imperfect ( as no babe in christ is ) in thy understanding of the things of god ; and such a saying as hath nothing in it ( if i may without absurdity tune it back to thee in thy own imperfect tone ) but perfect imperfection flat , falshood , deep darknesse , and meere confusion . so that all true good is perfectly good , and all that 's really evill is properly evill , all true light of what kind soever in the least degree is in its kind perfectly light , and all darknesse properly darknesse , and all that 's properly and truly term'd righteousnesse in the meanest measure is as perfectly righteousnesse , as all kind of unrighteousnesse , and as all sin is really the transgression of a law , for there 's no transgression where is no law , and the least transgression of the law in the least part is really or properly sin , so every act of true obedience to the light , or law , is , though but in part , and not so perfect a conformity , yet truly and properly and perfectly a●co f●●mi●y to it , and not a violation of it ; and such a perfect act of obedience as is not only not disobedience , but so absolutely contrary to an act of disobedience , as that it deserves not the reward of an of act disobedience , which is condemnation , but consequently the contrary , which is non-condemnation , which can amount to no less then acceptation , or , which is much at one , iustification from all guilt ( for there 's none contracted ) and salvation from that wrath , which is to come and which comes upon none for any obedience , but on all the children of disobedience , only . thus every thing , but sin and imperfection , is perfectly , what it is truly , and tho●e works are not truly good ( however falsly so cal'd ) that are not perfectly good , and what work is truly good is perfectly good . and of this sore are all the works of christs working by his spirit in our persons ( viz. ) as truly and perfectly good in genere , if not gradu , as those he wrought in the same spirit and power in his own ▪ who never yet did any work that is evill , or but imperfectly good ; yea as truly an perfectly good , as both the worst and the best that you do without him are really and properly evill : and consequenly being contrary to your evill works , which merit condemnation , meritorious of that contrary reward of acceptation , or justification . and no lesse then this last , dost thou t.d. to the contradicting thy selfe in thy other sayings confesse to us thy selfe in these words , evill works , which are the violation of the law , deserve damnation , ergo good works which are the fulfilling the law deserve salvation , and as thou saift , so say we , we know no good works such , but christs ; and , say i , i know no works of christ that ●re not such , and that deserve nor salvation , whether those that were wrought by him in that single person , which was crucified 〈◊〉 ierusalem , or those that are wrought by him in his saints ; though thou seem'st to thy self to be so wise ( whose folly therefore is the more manifest to all men ) as to know a christ and as to know some operations and good works and righteousnesse of that christ , wrought by him alone in his saints , and by them received from him , and whereof christ himselfe is the author , which thou art so far from owning any justification by and from esteeming so highly of as they deserve , that ( as to any such gain as iustification deserved for us , or derived to us thereby ) thou disclaimst them utterly as meere dung , and losse , and filthy rags , and ( absit blasphemia ) doom'st them down to hell as deserving no better then your wickednesses and your own ( miscal'd ) righteousnesses do , the merit of which is neither more nor lesse then condemnation ; and all this he that is minded to trace thee p. . . . . in thy meandrous talkings to and fro , in and out , where thou dancest the hay up and down in the clouds of contradiction and confusion , cannot chuse but take notice of , unlesse he be so blind , as that his eyes can see no farther then his nose reaches . for ( mark ) p. . thou i fasly chargest us with the guilt of that sin of the iewes rom. . . . ( viz. ) making our own righteousnesse our justification . . thou relatest g.w. clearing us ofthat , saying that we do not make our own righteousnesse our justification , but the righteousness of god is that we testifie , being made manifest in us , according to the scripture , phil. . . not our own righteousnesse wich is ●f the law , ( that is ) any personal conformity to the law in that outward letter , that we can make by any ability of ours without the power of christ , such was that of the iews and pauls establishing to himself , as his gain , and righteousnesse before his conversion to that of christs , for that and no other is it , which paul calls his own , and the iewes own , and not that which christ wrought in him , & cloth'd him with and enabled him to perform ( as thou blasphemously bolt'st it out ) but that which is through the faith of christ , the righteousnesse which is of god by faith : to which though thou seem'st to assent in these words ( viz. ) the apostle by his own righteousnesse understands [ his ] personall conformity to the law , and by christ righteousnesse , that which is of christ made his by faith , by which terme ( his ) if thou intendest ( his ) as abstract from christ , his weak strivings in his own strength to keep the law , and not that personall conformity to it , he was at last enabled to by the spirit and power of christ intimated , rom. . , , , . thou fallest in with us , who make that genuine distinction between all meere mans righteousnesse and all that righteousnesse that is of christ. but now , as if thine eyes were grown too dimme to discern that distinction , thou blindly blendest these two together again into own , putting no difference at all between o v r good works , or meer mans righteousnesse , which in his own will , wisdom , strength , and vain imagination he works beside the light , and out of christ , and those good works , or that righteousnesse , which is of god alone , which by the pure power and spirit of christ is wrought in and by them , and which they by him are enabled to perform , which is specifically one and the very same with that in christ himselfe , from whom it is of god through the faith of christ made theirs , or made over to them that is not meerly and imaginarily ( as the priesthood prates ) accounted , and imputed , but really and truly derived and imparted to them , and revealed ( as it s said to be rom. . . ) from faith to faith in the light of the gospel to them that beleive therein , so that of the fulnesse of that righteousness of god that dwels in him , they all receive grace for grace to the true washing , iustification , sanctification , and salvation of them from all that unrighteousnesse by which they became guilty before god , while they stood in no other righteousnesse but their own . yea that righteousnesse of christ in his saints , which is in kind the selfe same with that in himselfe , thou both denyest to avail one iot to justification , and also confoundest into one and the self same with that of meer mans own working which from god is for ever to be confounded . witnesse thy own words who saift thus t.d. i deny justification by christ within us ; — we deny our justification by that righteousnesse in us whereof christ is the author — two things are indeed meant by the name of christ his person and his operations in us , and i deny the latter , but assert the former for our righteousnesse to justification . rep. oh gro's , horrid , hideous and fordid ! are not the righteousness and the operations of christ in his saints the same that were in his own flesh ? are they not of the same with , validity , and desert , being his own still , whether done in himselfe , or in us , and as truly and perfectly good , being done by christ , who can work nothing but that which is truly good and perfect , whether in his saints or himselfe ? and suppose every title of thy tattle were true , that thou telst us p. . ( viz. ) that those works that merit must not be due , and his good works , who owes none ( though who that is that owes none to god and from whom to god none are due i know not , and whether it became not christ to be holy , harmlesse , undefiled , separate from sinners , & whether he ought not in all things to be like his brethren i 'le not stand here to dispute , but lea●e to heb. . . . to determine ) and yet whether all that he doth in what person so ere he doth it in , doth not merit , i need not prove to a wi●e man , for he will not put me to it . but i say , suppose it to be all true , that his good works , who owes none and from whom none are due , and is an infinite person , do as truly deserve non condemnation , and his e●ill works , from whom only good works are due , as from a finite creature to an infinite creator , do truly deserve damnation , the desert of the obedience of the one arising from the dignity of the subject by which it s performed , as the desert of the others disobedience from the dignity of the object against which it it is committed : yet what makes all this to the mending of thy muddy matter , who wouldst make christ himselfe and his good works and operations of righteousnesse in his saints of no such moment as to merit or effect their justification before god ; is not christ the subject by which , though the saints ( who are his body flesh & bones ) are the subject in which those works of his are perform'd in● them , as well as the subject by which those were done , that were done in his naturall body in the dayes of his fleshly being here on earth ? yea is not he the subject in which also those in his saints are performed , while what ere he doth by them he doth in them , & what they do by him they do in him , & the person & subject being the same , is not the dignity of the doer as deserving when he does good , or obeys the will of god in one age , place & person , as well as when in another ? & does what righteousness he works in and by his , or destroy the merit thereof , body more then that which he wrought in and by that body which was the head ? and and is not christ iesus , who is known to be in all them that are not reprobates , cor. . . and who is the same yesterday , to day , and forever , heb. . . as infinite a person now , and as infinite in all his operations as ever , and are not his operations as good , and his righteousness ( which thou for want of his wisdom , being ignorant that god calls it an everlasting righteousness ( i.e. ) that which is infinite or without end . dan . . callest but finite , p. . and yet , in thy wonted way of self-contradiction , infinite also , saying , we cannot contain an infinite righteousness in us , and the righteousness which god works in us , is but finite , so making either two righteousnesses of god , whose righteousness is but one , or else distinguishing that one into two sorts , finite and infinite , which is but one in kind ( viz. ) infinite and everlasting , though dwelling in different degrees in god , christ , and the saints but well maist thou do this , whilest thou makest so many christs as thou didst at the dispute , and hast done since , in thy crooked account thereof ] i say , is not that everlasting righteousness of his working in the saints , and bringing near to them , isa. . . as everlasting , as infinite as of old , and of as infinite value , every where as it is any where ? in that body of his whereof he is the head , as in that person which was the head of his body ? yet t.d. denies it to be of any worth to justifie , and affirms it to be but mans own righteousness , which is dung , loss and rags , procuring no more to him by desert then his wickedness , which merits no more then condemnation ; and in further evidence of this , let thy own words p. . and p. . be well considered , and compared where thou sayest thus . t. d p . do you think that the righteousness which the apostle calls his own , phil. . . was not christs ? had he any righteousness which he had not received ? and yet that righteousness which was in the apostl , never was in christ as the subject , but was wrought in him by christ as an efficient cause : and christ had an inherent righteousness , in respect of which he was said to know no sin , and to be a lamb without spot or bl●mish ; are not here then two righteousnesses ? and they serve for two different ends , the one for our justification , the other for our sanctification , the one gives us a right to the inheritance of the saints in light , the other makes us meet for possession . and p. , all our righteousnesses ( not our unrighteousnesses onely ) are as filthy rags . rep. oh rare and base ! what whirle-pools , and whirle-gigg , and whimseyes , and gimcracks are here ? compound all this deep d●vinity of t.ds. together . some of which but not all ( for other some the blackest of his brethren i believe will blush at ) is that which others store themselves with by stealth out of the common standing-stock of theology , which few divines dare stir a foot from ; and here is such a manifest mess of medly , such a heap of hotch-potch , as scarce ever crept out so openly upon the stage before since the world , which should be christs school , was by its disputers and schollers made their fencing-school against christ and his disciples . i shall segregate the absurdities of this absolute parcel , in which else they may by unseen , being jumbled together among some undeniable truths , and set them down in their own colours , to the view of all . . mark reader , how t. d. divides the righteousness of christ inherent in himself , and imparted from him to his saints ; which who is not so blear-eyed that every single object seems double to him , cannot but say and see is one and the self same , into two righteousnesses , one of which ( though he confesses they are both christs and wrought , by him alone as the efficient ) was notwithstanding ( as he sayes ) never in christ as the subject at all . . how these two points hang together , as well as things can do , that are all to pieces , ( viz. ) that paul had no righteousness , which was not christs , and which he had not received from christ , and yet that which he received from christ , christ never had in himself , nor was it ever inherent in him : which if it doth not contradict the school ma●im● , which no well - skil'd scholler disowns of , nil dat id quod in se prius non habet vel formaliter vel virtualiter saltem & eminenter , nothing can give infuse or derive that to another , which it first hath not in it self , and which resides not in it self as the subject , wherein the same one way or other is , or formally or vertually inherent ( which i 'le not spend time here so nicely or exactly to examine ) yet i am sure it expresly and egregiously disagrees with those undeniable testimonies of the scripture , which faith not onely iohn . . a man can receive nothing ( that is of god , grace , righteousness , &c. ) except it be given him from above ; but also that in christ are bid all the treasures of wisdom and knowledge , that in him dwelleth all the fulness of the godhead bodily , col. . , . that the spirit of grace , a manifestation of which is given to every man to profit withal , according to the measure of the gift of christ , who taketh of his own glory , grace , &c. and giveth to his saints , distributing to everyone severally as he will , is by the father given first to him not by measure , that his disciples may also , as they do , of that fulness which dwells first in him receive of the same in some measure grace for grace , john . . and . . and this stops that creep-hole whereby t. d. wots he winds himself out p. . where he saith , christs righteousness in the saints was never formally existent in him as the spirits are in the brain : for as the spirits are in the brain , and communicated thence to other parts of the body , so the graces of the spirit are all in christ the head , and communicated to all the members of his body , as truly and formally as the typical ointment that was poured on aarons head , was communicated from thence to his beard ; and ran down to the skirts of his clothing . . note well , how that very righteousness which was wrought in the apostle , after his convertion , by christ and received from christ , and so by t. ds. own confession , was christs , is by t. d. first divided off from that righteousness , which was inherent in christ , though it be christs as well as the other , and indeed as undivided from it as christ , who is indivisible , is within himself ; and set apart and aloof from it as quite another , us if it were scarce any kin to that that dwelt in christ the head ; and not onely so , but secondly pacht and packt up into one with pauls own righteousness , which he gloried in before his convertion ( for what paul calls his own , was that he had of old , and had left and lost too as dung and loss ( as much as he once thought it gain ) before ere he received any from christ and disgraced and digraded so far below it self , and its own true worth and dignity , as to be ranks with pauls own , yea to be made and counted on as no other but his own , the self same as he and the wicked iewes , as t.d. sayes p. . who were as ignorant as our priests are of gods righteousness , went about to establish to their iustification : he makes that righteousness , those good works which by christ we are enabled to perform , no other then our own good works , our own righteousness , all which as well as our unrighteousness t.d. beckons but as filthy rags , nay no better , nor any other then that , which paul calls his own ; which own of his , he having once counted it gain , he had now suffer'd the loss of , and counted but loss and dung that he might be clothed with christs : which doctrine of t.d. if it were true ( but god forbid that any should take it from him for truth , for its most abominably false ) yet let 's see at least what use of information were to be drawn from it , and in a word it s this : . that the righteousness of christs own working in his saints , and that which the saints received by faith from iesus christ , and that fulness of it that dwells in him , is but meer mans righteousness , which he must utterly suffer the loss of , and count on not as gain at any hand , but as loss and dung before he can know christ , or receive or be clothed with the righteousness , which is through the faith of christ , the righteosness , which is of god by faith in him : and . that the foresaid righteousness of christ which he works in us , and we by fath receive from him is but our own , and is no better ( even all of it ) then our unrighteousnesses are , that is as filthy rags before the lord : he that readeth this , let him understand it if he can , annd receive it for truth if he dare ; but if he do not , let him know , that t.d. hath done his best ill will to the truth that he can , to reach it to all men for no less then truth however , though such folly , falshood ( not to say blasphemy ) it is , that worse scarce ever fell from the pen of a professed preacher . . one observation more which is scarce fit to be noted to any other use or purpose , but to the noting of t.d. to be such a notable none-such as is ( deservedly ) nigro carbone notandus , arises from t.ds. discourse about the two righteousnesses of christ , one of which he calls mans own and filthy rags , ( as if paul , when a pharisee , had no righteousness of his own , that he stiled l●ss and dung , but that which was christs , and which he had received from christ , which what a loud tale it is , he is not much versed in the truth that cannot tell ) and that is in such wise as followeth ( viz. ) whereas t.d. tells ut of two different ends of the'e two righteousnesses of christ , as he doth also p. . the one whereof ( i.e. ) that which is inherent in christ , serves ( quoth h ) eto justifie us and give us a right as a cause of our title of the inheritance of the saints in light , the other ( i.e. ) the righteousness wrought in us by christ , which paul calls l●ss and dung , and t d. imperfect and filthy rags , to sanctifie us , and to make us meet for the possession of heaven , without which heaven would not be a place or state of blis● , nor we fit to enter into such a glorious holy place and inheritance among saints in light ; which of these two give us right to enter as the cause of our title i shall shew plainly by and by , saying onely at present against t.d. as 't is said . rev. . . that us doing gods commandments by the power of christ , as they are given out to us in the light , that gives us right , as well as makes us fit to enter , as well ius ad regnum , as aptitudinem regnandi : but from t. ds. doctrine , who teaches that the righteousness wrought in us by christ , which he also calls ovrs , and dung and filthy rags , serves to sanctify us , and make us fit and meet to enter into heaven , it s but meet here , least i meet not so fair an opportunity for it an on , to observe thus much to t. ds. shame , that if his doctrine were as true as it is false , that the righteousness of christ in us , which yet ( though wrought in us by him , and received by faith from him ) is but meerly our own according to t. d. and no gain , but loss , dung and filthy rags doth ( though not enright and entitle us to heaven ) yet at least wash , purifie , sanctifie and make us meet and fit to enter into it , so that without being purged , cleansed , sanctified and fitted by , or covered and clothed with the foresaid dung and filthy rags , we can in no wife be clean or fit enough to enter into that pure and holy place , into which no dung nor fi●h , nor unclean thing , nor ought that defileth can enter , nor ( say i ) whoever worketh such abomination , or maketh such a lye as t. d. doth , who danceth the rounds in this rotten doctrine of his , till a man can easily find neither head nor tail in it , nor truth nor unity with it self , nor sense nor reason , if he look on it in gross as it lyes together in the whole corrupted mass and unleavened lump , scarcely from one end of it into the other : yet thus it is , know all ye saints that are devoted to dance bud-winkt in the dark , to the tune of t.ds. loud trumpetings against the truth ( viz. ) that unless ye be clothed with the royal robes of that righteousness which is inhaerent in christ : person only , which is ( as they also say ) as far off you as heaven is from the earth , so that ye can't have it , but by that romish faith which is crede quod habes & habes , believe onely that ye have it , and ye have it , sure enough ( though sure enough ye have it not ) you can have no iustification , no right nor true title to enter into heaven : and unless ye put on and be clothed with the dung and filthy rags ( so t. d. partly expressly , partly implicitly calls it ) of that righteousness of your own ( as he terms it ) which is received from christ nevertheless , and wrought in you by him , if ye can believe t. d. ye are not meet in any wife to enter into heaven , but albeit ye have a real true right to enter , being ( though still in your sins ) already justified by the former , yet ye may not enter for all that real right ye have so to do , into so holy an habitation , for want of being cleansed , sanctified and made meet for it by this latter . so of the things that t. d. hath spoken ye have the summe . and so i come to some fuller examination of the way , by which , as a meritorious cause , our iustification comes , and our right and title to enter into the heavenly inheritance , and our meetness and fitness for the possession of it also . and first i shall shew what these matters come not by . . none of all this comes by any or all those good works or righteousnesses , which ( abstract from christ as the worker of them in and by man ) are most truly and properly mans own ; for howbeit t.d. charges us as crying up our own works of righteousness , not onely as our sanctification , but as , de iure , deserving iustification also or acceptance in gods fight , and entrance into his kingdom , yet ( but that his eye is so busie abroad that its utterly blinded from the sight of how 't is at home ) he might see us perfectly clear , and himself onely deeply guilty in part , yea wholly of the self same errour : for verily we say of all our own good works done by us out of him , and not by him in us , which onely are usually by god , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , properly term'd our own , they are , as man himself in the fall , who does them , is , altogether become unprofitable either to iustifie , sanctifie , save , entitle to , or fit us for gods kingdom : yea , what god himself doth isa. . we do and will declare of our own righteousness , that it cannot profit us , of our companies we are gone to , and congregatings with them , &c. in our own wills and thoughts , these cannot deliver us , the wind will take all these away , and as it hath done some already , so will all those that truth therein : we say as eph. . by grace we are saved , justified ( not in as you look to be , but ) from our sins ( in which we were once dead together with you , in which we sometime walked with you , who cannot believe that ye can he perfectly purged from them while you live , but that ye must live in some , and some in you , till you die , after the course of this world , the prince of the air , the spirit that still lives in you children of disobedience ) and in the rich mercy and great love of god , wherewith he hath loved us , made accepted in his beloved , quickn●d , raised up and made to sit together , not in fleshly lusts and eartly pallaces with painted professors of him , but in heavenly places in christ iesus ; and all this through faith , not of our selves , for its the gift of god , nor yet of ( self ) works so as that any of us can boast , for we are ( not our own , but ) his workmanship in all this created in christ iesus , whose new creatures we are unto the good works we now do in the light and movings of his spirit , in a cross to the will of our flesh , till it and the lust thereof be wholly crucified , and we to the wo●ld and the world to us , which god hath of old ordained in order to the eternal life he hath that way ordained us to , that we should walk in them ; yea , tit. . we were formerly ( for all our forms of religion , which yet were to the full as powerful as the best of your , or the most reformed formalists empty profession , without the possession of that godliness ye prate of ) fool●sh , disobedient , serving diverse lusts and pleasures ( as ye still do , and yet vainly hope to do well enough ) living in every malice , hateful and hating ; but since the goodness and love of god our saviour to mankind in christ the light appeared to us , we are from these sins justified and loved , for which judgment without mercy & wrath without remedy will come on you that judge your selves justified in them ; yet not by any works in the righteousnes that we have wrought , but according to his own mercy he ha●h saved us [ which saves to the uttermost and not by the halves as ye dream he does , who reckon without your host , who will reckon otherwise with you when he comes nigh to you to judgement , and ye come to account by the light , that all the sins past , and to come of you elect , and peculiarly priviledged , unsanctified saints are remitted , while they are [ as hourly they are ] yea , and long too before they are committed , and that you while as unjust and guilty as david in his very acts of adultery and murder , are yet acquitted , accounted just , and held guiltless by him who is of purer eyes then to behold iniquity , and not abhor it , and call that good that does evil , and who will by no means clear the guilty in his guilt , nor accept the filthy in his filth ] i say , according to his mercy he hath saved us by the washing ( mark ) of regeneration and the renewing of the holy spirit ; which he hath shed on us abundantly by iesus christ our saviour , to this end ( mark ) that we being justified by his grace , ( viz. ) shed on us freely by christ , not inhaerent in him onely as the subject , might be made heirs according to the hope of eternal life : this and not thine t.d. is the faithful word ; and these are the truths about our iustification or salvation , that they of old were enjoined stedfastly to teach , that those that believed in god might be careful to maintain good works of this sort , as useful , good and profitable unto men , counting all their own ( which yet t.d. sayes are necessary to sanctifie and make meet ) as dung , loss , imperfect , impertinent , unprofitable and useless as filthy rags ? yea , finally as paul said of his own worships , works , righteousness and services , while he was a proud , puft up pharisee , as most of our formal scribes and modern ministers are ( for he calls not that his own , as t.d. does , but christs , which he was after clothed in , and by faith had received from him , and by him was enabled to perform and abound in ) * so say the qua. of theirs , and i of mine , if any man think he hath whereof to glory in the fl●sh of fl●sh●y wisdom , self-righteousness , outward performances , well-worships , inward workings of the mind in earnest imaginations , and of mans will in zealous hastings , willings , runnings , strivings after god and righteousness and good , in which yet the kingdom comes not , nor the righteousness of it ; i could say more then i am here minded to do ; but since i came in the light to feel the circumcision of the heart to the lord by himself , not made by the hands of man , and to witness the worth of the true worship of god in spirit and truth in the inner part , which his own witness within onely leads to , what good works of mine i once counted gain , i am now made by christ to count loss for those of christ : yea , for the excellency of the true knowledge of christ to be my lord , whom i once so called , but did not all that he said , for whom i have lost all that , and what more he hath yet called me to suffer the loss of , and do esteem all but as dung that i may win h●m and be found in him not clothed with the old righteousness of my own , which was once pauls , and called by me , and t.d. both but as filthy rags ( so i know no righteousness of christ is called by any besides t.d. ) but with that righteousness which is by faith in his light ( in which onely he is known ) revealed and received from him : and in the way of that faith by which god purifies the heart , which overcomes the world in it , and works by that love that fulfils the law in working no ill to the neighbour , wrought in me by him , even that righteousness which through faith in the light is of god , not ( as our devising diviners both devise and divine , to the making of the wicked ones seem just and good before god , when they are nothing less ) imputed , but to the true making of them really just and good , who before were wicked , imparted without difference to every one that truly believeth in him . so that i do not ( as t.d. sayes we do ) with the iews , that submitted not themselves to gods righteousnesse by faith in the light , which if they had done , they would have left and lost their own , go about to establish our own righteousnesse to justification . . neither do i cry up our own righteousnesse so high as t.d. does , who calls meerly mans own , christs righteousnesse received from , and wrought in man by him . . neither do cry down christs righteousnesse in some measure to man infused from that fulnesse of the same , that beyond measure dwels in christ ( as t.d. does ) so as with him to term these ( any otherwise then the spirit it selfe is pleased so to do to our encouragement in obeying isa. . ) our own , for vix ea nostra voco . . much lesse ( having st depressed and thrust them down far below themselves , under that diminitive denomination of ovr own , even those own of mans , which the iews , ignorant of gods went to establish , which were iniquity and abomination in gods eyes , and which paul calls dung and losse ) dare i be so blindly bold ( so t.d. is after he hath as undervaluingly , as untruly term'd them our own ) as with him blas●hemously to vilisy them yet further , under that bull●sh title of works but imperfectly good , but imperfect obedience and that more beastly and b●llish term ( which none that dwell in heaven can give , as in effect t.d. does to the works of christ ) of filthy rags . . least of all , or at least last of all , dare i venture so far as t.d. does ( who yet thinks we make too much of our own good works , obedience , righteousnesse , and too little of christs ) who having drawn these two righteousnesses and obediences ( viz. ) that of christs and mans which are as far distant from each other as heaven and earth , so neere together as to make but one of them , which he calls mans own , and yet christs , and christs and yet but mans own , & yields , whether meer mans or christs to be ( as paul cald his ) but dung and losse , and as t.d. calls all ours , but imperfect and rotten rags , after all this concludes that such a meer chimera and non entity as this mingle-mangle of his own making , which hath a being no where but in his own b●ain , and is not so much as ens●rationis , but rather ens irrational tatis , is available to sanctifie and make meet for heaven , for i deny , that any righteousnesse that is no better then dung and filthy rag ; is available at all as a cause of either justification or sanctification , of right to , or fitnesse for the saints inheritance : and howbeit i eternally exalt every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of christs obedience , every grain of that good he works , who works no evill , and every dram of his righteousness in him else or us to be eternall● and d●servedly accepted of god ; and entitling to and fitting for fellowship with god and the saints in light ; yet as for that bipartite pipald puppet , and meerly imagined imp of t. d.'s . dressing out in ( what should i call it ? ) christs righteous robes , of mans rotten , rags ; i deny either merit or meetnesse to come by that meer none knows what : for if it be christs own indeed , or ever came from him as good , righteousnesse , obedience done or perform'd by him , though in us , ● cannot be imperfect , dung and filthy rags and immeritorious , but deserv●●g , and serving ( according to the measure of it in us ) both to justify and sanctifie , and as well to give right to , as to fit for the kingdom , the desert of every degree of his obedience arising from the dignity of his person that performes it●● but if it be meer mans own ( as t.d. saves pauls dung and losse was , though wrought by christ and received from him ) then it s but dung and losse ( as paul call'd his ) and , to speake in t. d.'s . bald phrase , but imperfectly good , and imperfect obedience and as truly filthy rags , as both truly and properly t.d. calls all ours : but then neither meriting , nor so much as making meet for the heavenly inheritance , and yet whether t.d. doth not in effect say it doth ( though he unsay it again , for to gainsay himself is as ordinary as it is to say at all , wellnigh with him ) let it be considered by comparing his own sayings . t.d. do you think ( quoth t.d. p. . that righteousnesse , which paul calls his own was not christs ? had be any righteousnesse , which he had not receved ? that righteousness , which was in the apostle , never was in christ , as the subject , but was wrought in him by christ. rep. i might reply yea , that righteousnesse paul calls his own , and calls dung and losse also , and had lost for christ , was not christs , nor received from , nor wrought in him by christ , and he that makes pauls own which was dung and losse , and christs , which is all gainfull to man , and not dung , but most savoury to god , both one ( as t.d. does . ) will once rue it , that ever he wrote so over honourably and transcendently of mans , and so dishonourably and disdainfully , without more distinction of it from mans , of the everlasting righteousnesse of christ and the living god. but yet to do t.d. so much pleasure as to convince him of his confusion , and incomparable contradiction to himselfe ( though every one shall not have it so from me ) let it passe by way of false supposition , that pauls own righteousnesse he reckons on as dung and losse , though once he thought it gain , and christs now received by him , and since the losse of pauls own wrought in him ( which yet was indeed that true godlynesse which paul elsewhere calls great gain and profitable to all things ( mark ) having the promise of this life and that to come so entaild to it , that it can entitle all that live in it thereunto ) be all one , as t.d. will needs have it , what serves this imperfect drossy , dunghilly , worse then nothing righteousnesse , of pharasaicall paul to , alias by t.d. most duncically , called christs ) what advantage is to man by this meer loss ' oh much every way ( quoth t.d. ) for i though it serves not for our justification , nor to give us right as a cause of our title to the saints inheritance ( for that righteousnesse that dwels in christ alone , no neerer to us in readity , but imaginarily only , then heaven is , where he sits , serves only and only serves for that ) yet the robes ( alias filthy rags of it secundum te t.d. ) that reach down to cloath us here , that we may be adorn'd as like him , as filthy rags can make us like to one in pure robes , these serve to make us suitable to such a glorious presence , and meet for such an holy inheritance , p. . . ipse dixit . but i dare not descend after t.d. so deeply into these ( shallow ) depths of satan , so as to condescend to it as truth , but must needs condemn it as delusion and deceit , for none of pauls meer own righteousnesse , no dung and losse , no imperfectly good works , nor imperfect obedience , nor such as that of the iews establishing , nor any , nor all our righteousnesses which t.d. and i together with our unrighteousnesse dare denominate no otherwise then as filthy rags , doth so much as fit for that pure possession : neithe can such as this entitle , as a cause , thereunto ; yea if the righteousnesse of christ within us , wrought by him and received from him were indeed no better then t.d. makes it , who makes it no better then mans own , i should then acknowledge the who'e sentence to be true , which t.d. once utterd and sinc● acknowledges the truth of p. . which ( seeing he intends it of that true righteousnesse of christ in his saints which we testifie to , that it s not that which paul calls his own , and dung , but christs own indeed , who is the only author of it ) is somewhat more then a meer lye and little lesse then b●astly blasphemy as t.d. affirms it , ( viz. ) that any man that holds that principle of being justified by a righteousnesse within us , living and dying in that principle ca●n●t be saved . but indeed christs righteousnesse within us only is that by which souls can be saved , as i shall shew anon , for that without , which is in kind the same , never iustifies , makes just , righteous , holy cleane , nor saves from the sin till some of the same be in us ; every measure of the gift of which , though but a part of the whole , is as perfect as the st . fruit , and the meer earnest of the spirit is a perfect gift , and as perfectly good ( in its kind ) according to its mea●ure , as the whole lump and fulnesse out of which it is given , and is that , which is by t.d. though but a part , but improperly called imperfectly good and imperfect obedience , p. . for no obedience nor good that 's of christ no● gift of the heavenly father in him is any other in nature then they both are ( i. ) perfect as they are pe●fect , and as the fulnesse of good that , dwels in , and flows from them , is perfect without any imperfection : and 't is only perfect obedience , as only that of christ whether in the head or in the m●mbers of his body , is , not any mans own upon or for which the gospell gives life and justification : yet ( oh the rounds that t.d. runs in , which there 's no way out of , but by the dore , that is the light , which all the●ves and robbers are climbing above ) t.d. tells us another untrue tale p. . which overturns that untrue tale he told before for p. . he said no salvation is of any by a righteousnesse within , for any , that b●leive it must come that way , for what 's within us , though rec●ved from and wrought by christ , is but imperf●ctly good , p. . . and rags : but p. . he sayes the gospell gives life ( mark ) upon imp●fect obedience . so according to t.d. who sometimes rejects all righteousnesse within us , as imperfect , as refuse , and as uselesse as filthy rags , which are good for no●hing , sometimes again allowes that which paul calls his own and dung to be called christs and good for s●mthing ( viz. ) though not to justifie and entitle as a cause , or that upon which ( which term upon though t d would in p. of his pamphlet shuffle into a more moderate sense then its properly taken in , which is as much as to say for as the cause of , he therein doth but more manifest his folly to all men ) the gospell gives the inheritance of life , yet at least to sanctify , and make meet for , p. . . . but then this righteousnesse within ( whether christs or our own , which is dung , and christs also by gift to him ) must take heed however of creeping too high , for if it aspire so as to assume to it selfe to be own'd us advantagious to justifie and entitle , as that upon which the life is given , it must be hu●l'd down again to ●ary hell , for t.d. p. . do 〈◊〉 all them to damnation by whole ●ale below all possibility of salvation , that dare so much as hold that principle of being saved by it ; but for fear his damnation should be damned again as too damnable a doctrine , if he should not moderate it as to the legall rigidity thereof , seeing he sayes the law gives life upon perfect obedience and not without it , and can't beleive any obedience that christ can work in his saints , in this life , can be perfect , but all that he here works within men , imperfect , and none perfect , but that he wrought without them , as far off as ierusalem as long as . years since , and hath now inherent in himself , no neerer to them then heaven is to the earth ; he bethinks himselfe or else forgets himself again , so far ( its not matter which ) as to cut off the entail of eternall life , which the law gives upon no other then absolutely perfect obedience , and ●nta●l●s the promise of it under the gospell ( whether christs or ours or both i know not which , and i think he knows not well himselfe ) unto an imperfect obedience , as that upon which ( mark ) life is given under the gospell : and contrary to christ who tells us , math. . that the gospell righteousnesse which reaches to the thoughts must exceed and be more perfect , ( if more perfect can be , but more then perfect cannot be ) then that of the pharisees , whereof paul was one that as to the righteousnesse of the law was blamelesse , yet came not neer that of the gospel , there 's in no case any entrance into the kingdome t.d. sayes p. . the law gives not life without perfect obedience , the gospell gives it upon imperfect obedience ; thus posito uno absurdo sequuntur mil● , & error minimus in principio fit major in m●di● , maximus in fine . when our men call'd ministers erre by one absurdity , rather then return , they multiply it into a . and rather loose themselves in the laborinth of their own learned , thoughts , then learn of christ and stoop to the simplicity and plainnesse of the truth as it is in iesus , for but that they love that smoother and smoake of the pit rev. . they came out of , in aperto et facili posita est salus : the grace of god which brings the salvation , appeares to all men , teaching such as are willing to learn at it to deny ungodlynesse and worldly lusts and to live godly , righteously and s●berly in this present world , which life they hope not to live till the world to come , where ( unlesse the pope purgato●y be a truth , and their own true doctrine , when they say as the tree fa●ls , so it lyes , be a lye ) 't is too late to begin it . and in such a wood and wooden wheele , as to and fro , in and out , up and down , round about here and there , no way out , doth t.d. wander about this matter of our justification by the righteousnes , good works and obedience of christ within his saints : one while saying one thing of it , anon another , sometimes that its christs own wrought by him , received from him , sometimes their own , even that own of theirs , which is imperfect , dung , losse , and 〈◊〉 rags , which was theirs long before ere they knew him : sometimes in another sense , then that the spirit calls them both their own and his own also ; somtimes this , sometimes that , now that it serves for nothing being but imperfectly good ( unlesse filthy rags be good for anything ) then that as very losse and dung , as paul counted his own , that it serves him for something ( viz. ) to fit for heaven , but not to enright to it , as the same in himselfe d●th and so its tantum , but not quantum , now that its no lesse then losse of life , to expect life upon it , then that as imperfect as it is , the gospell gives life upon ● : so it somtimes this , and sometimes that , sometimes himself well know ; not what : thus that single double righteousnesse whereof man is the actor , but whether himselfe , or christ the author is scarce distinctly determined by t.d. heating about in the tossing cock b●at of t. d.'s . brain , advanced one while up to the highest heaven , and by and by deba●ed again to the depths of hell , like men in a ship that are whiffled up and down in a troubled sea , which the wicked , who are never well in their wits , nor soundly stablish in the truth are ever like to , of whom one may say with the p●● , iamjam tacturos sydera sumna putes , iamjam tacturos ta ta a●igra putes . and with the prophet pal. . . . they mount up to the heavens , they go down again into the depths : they ●eel to and fro and stagger like a drunken man , and 〈◊〉 their wits end . never did i read or see in so small a piece of work so many ringles and rounds as t.d. makes and runs in , except i. o's . who in many things makes , whether so many or more , i cannot yet say , but i am sure many as plain round o's , and cris crosses to himselfe , as most men can likely do it , that set not themselves to it , in so little a compass as his is contained in , since i began to dive into the bottomlesse pit of that thing call'd divinity , or ●o discern the shallow divinations of the ( so deemed ) deep divines . chap. . having hewed my way to it throw those craggy contradictions of t.d. to himselfe about it , and dispersed and vanquisht some of the dark vapours , wherewith he had vailed that question , that lyes between us , i shall now vent my verdit on it , in a more plain open view , and having negatively declared , whose righteousnesse , and good works , justification and life is not given upon and discarded all those of meer mans own , as d●ng , losse , rags , imperfect , and ( what ever t.d. falsly charges on us , as affirming it , or affirms himselfe of life given upon imperfect obedience , and meetnesse to inherit it by pauls own , which he renounced ) of no worth , to give any influence into these matters ; i shall shew whom and whose good works and righteousnesse , life comes by , and is given upon , yea i here positively affirm that by none but christ alone iustification unto life can come ; nor is there either title to the inheritance , or fitnesse to possesse it , by any other good works or righteousnesse save those of the lord iesus only , whose only , and all whose works , even in the very least degree thereof , when or whereever wrought , are perfectly good , when the best of meet mans are as t.d. sayes but imperfectly good , which is as much as to say imperfect-perfect things , every truly good thing being properly perfect , and every perfect thing properly good , and every imperfect thing properly evil , and every evil imperfect , or rather defect and imperfection it self ; and every perfect thing good for somthing , and every imperfect perfect thing ( without gods wisdome , who orders sin to his own glory ; and is easily able to bring good out of evill ) being properly & per se good for nothing . yea this stone of israel gen. . . christ which was ever set at nought by you builders who seem to your selves so much to build upon him , but are seen more then any to build beside him , and stumble at him , is now again become the head in the corner , act. . . . neither is there salvation in any other , nor any other name under heaven given among men , whereby they must be saved then that of the lord our righteousnesse who is , not here in this world simply so accounted ( as 't is , simplicer satis , accounted on by our ac●demicks ) and then made to us of god , wisdome , righteousnesse sanctification , redemption , hereafter in the world to come , but so ready made to us here and that perfectly too ( so far as he is perfectly trusted to and h●ped in pet. . . for salvation ) salvation from god , to such as expect not more the pardon and forgivenesse of what is past , then pu●ging from and power to forgo all sin , and all unrighteousness in due time to come , who have the witness within themselves of all iniquity to be ( as they waite on him ) so truly done away and remited , as ( though they meet with temptation ( as christ did ) which is not transgression if withstood ) not to be done , nor at all committed any more : ioh. . . . cor. . . . psal. . . . and this peculiar priviledge , and high prerogative hath he , who is the head , and hath ( as he is well worthy ) in all things the preheminence over his body , which he is the saviour of , purchased to himselfe by his free humiliation and b●eience to death even the death of the grosse , to be in perfect power to save to the uttermost , all that shall ever come unto god by him . now much if not most of this is in general granted and assented to by all ( viz. ) that iustification to life and salvation is by none but christ , and by no other righteousnesse , but that , which is most peculia●ly and properly called his , and not mans ; but still the question about which sub●judice lis est ( viz. ) what christ it is ( for t.d. makes two at least if not more ( viz. ) a christ within , and a christ without ) and what righteousnesse of christ it is ( for t.d. makes two righteousnesses of christ also ( viz. ) one within us and another in him without us , ) by whom , and upon which the title to iustification and the inheritance comes . and to this i answer that as i know no other person nor thing , that gives us title to salvation then christ and his righteousnesse , so i know no other christ then that one , which the scripture speakes of , that dyed at ierusalem , and was crucified in the great city , spiritually called sodom and egypt , and was an immaculate lamb , slain by the beast from the foundation of the world , by whose blood his saints ever were , and still are redeemed and cleansed from all their sins , and by the eating and drinking whose flesh and blood they have life in themselves , whom they also as paul and others did , witnesse speaking , living , working , labouring in them , comming into them , ( as they open to him ) supping with them , manifesting himselfe to them , as they keep his commandements ( when not to the world that break them ) making his abode with them , dwelling in them by faith , walking in them as they in him , formed in them , being in them that are in the faith , and not reprobate as concerning the faith , as some are , who dream they have it , the hope of glory , even christ iesus , the son of god , the seed of abraham according to the flesh , risen from the dead , and alive for ever , the second man , the lord from heaven , the quickning spirit , that shewed himselfe to his disciples , comming in where they were , the dores being shut , appearing to them in what f●●m he would , vanishing out of their sight at what time he pleased ; christ , the wisdome of god , the power of god , the word of god , the righteousnesse of god , the sanctification and salvation of god , the image of god , the true vine of the branches , the dore of the sheep , the light of the world , and by his light in them , the judge and condemnation of all that hate it , and perfect saviour of all that come to god by him , and to him in it , the same that ever he was yesterday to day and for ever , the selfe same and not another , no changling but numerically the same to them that see him , as the wo●ld does not , who are commenting on him , but cannot comprehend him , guessing at , but cannot k●n him , naming themselves after him , but are no kin to him , not divided but individually one not one without us , and a different thing in us , as t.d. dictates , ●aying two things are called christ his person and his operations in us p. . but one without us , and that same one in us , seen to be but one , and the same without them , and one , and the same in them by the single eye of them that are ( being joyned to him , cor. . ) one and the same spirit in him , though ●eeming two christs to the doubleey , that never yet saw clearly any true christ , for he that imagines any more then one christ knowes not aright that one that is , but ( what ere he thinks ) unlesse it be some false ones , in truth hath truly ●een just none at all . and as i own no other christ but that one , by whom life comes to all that beleive in his light ; so i own the life to come by that one christ not as withou● us , but as comming within us , and contrarily to t.d. at the dispute , who ( as he truly relates it , to his own fuller shame p. . ) being asked by g.w. whether we are not iustified by christ with in us ? answered no but by christ without us ; which christ ( to make but one of him still , whom t.d. by his metonymy metamorphosyes into two things expressed by that one name , his person and operations ) as without or while without and not come into them , is no more to them , who when he comes in them are his saints , then he is to all them who are without him in the world whose condemnation he is by his light , because they yet beleive not in it , that he , in whom is life , whose life is the light of men , by it might come into them , and make them partakers of the life ioh. . but as he comes in ( and men behold he now cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in myriads of his holy ones . jud. . to convince all the ungodly of their ungodly deeds , and the hard speeches that ungodly sinners have spoken against him ) so is he made not only their sanctification to cleanse , and make them meet for the pure lord to look upon with delight , as vessels of honour sitted for him to take pleasure in , but also even so , and no otherwise then so , as within , and bringing forth his own image , and righteousnesse within them , is he their righteousnesse to justification , so as to enright and entitle them , to the gracious acceptance in the sight of the lord , which by his own holy presence , and holy spirit , and holy operations in them , he hath first● fitted them for . and as by him else not as without us , but us within us , ●o by that obedience , and those good works of righteousness ; both active and passive of himselfe , not as without us only ( as is blindly beleived by our blind guides , and their beleivers ) but as within us wrought and performed , doth he really become our righteousnesse to the iustification of us in gods sight and an entitler of us , to the inheritance , and a sanctifier and sitter of us for it , and also we the righteousnesse of god in him : for though whatever he did , and endured without in that body that liv'd and dyed at ierusalem , was as truly meritorio●s of perfect obedience , as to the ends , in order to which it was yeilded , being the fulfilling of the law , and of all the types , shadows and sacrifices that went before him , and that , whereby he left us an example that should follow his steps , &c. yet if the blood of that immaculate lamb , and the suffering and the sacrifice of himselfe by which he purges away sin , and that righteousnesse , and those perfect good works , and holy spirituall operations of his be not witnessed neerer to us in time , and place then . years since at ierusalem ( viz. ) within us now as ioh. . . it avails us not to our salvation . and howbeit this true transposition of purifying before pardoning , of mens forgoing sin by christs power in them before gods forgiving and forgetting it , runs in a clear crosse line to your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the cart before the horse , who set iustification from the guilt , before sanctification from the filth of sin , expecting and accounting among your selves ( without the lord , while he is silent , and before the bill of your accounts be brought in by him ) ye are iust , and pure , and holy , and good in the sight of god , when it s nothing lesse upon the account of somewhat done by another , that never knew the workers of iniquity , so well as to entitle them to an entrance into gods bosome in their iniquities , as if all scores were quitted between god and you , and your sins blotted out yeares at least , before they were by you done , and by his witnesse in you , as with a pen of iron , and point of a diamond written down by christ , and the works of his spirit within , yet i absolutely assert that ye can be no further justified then in such measure as ye are sanctified before god , nor yet any sooner in order of either time or nature as you speak . i am not ignorant of your ordinary school distinctions & positions namely that bona opera non praecedunt justificandum sed sequuntur justificatum & dant non us ad regnum , but only aptitudinem regnand● , &c. that good works go not before in the person that is to be iustified , but follow only in persons already justified , and give no right to the kingdom , but only a fitness for entrance into it , to such as have actuall right before ever they do any good by the power of christ , and t.d. by implicit faith treads in the same common beat'n track , telling us p. . that surely the leading of the spirit or sanctification is a fruit and effect , and not a meritorious cause of not being obliged to the penalty of the law : yet all this is but tittle ●attle of those whom christ and righteousnesse serves to talk and make a trade on : tell not me t.d. of thomas , of io. duns the scot , and other scepticks , schoolmen and casuists , that make religion a matter of dispute more then practice , for i say ( and yet no more then what the scripture proves to any , but such as take more care by their innumerable distinctions , senses , and meanings upon it , to defend themselves in their sins , then to live the life of it , that the good works , that are the gift of christ and the fruits of the spirit of christ in us , and that righteousnesse which is of his working in us , who worketh in us , both to will and do what are we do , that is of worth before god , are those by which our salvation is wrought out , phil. . and are not the fruit and effect of , but go before iustification from guilt , and acquiting from the penalty and condemning power of the law , which is the fruit and effect of the other , and the same that gives the aptitude and meetness for the kingdom , the self same righteousness of christ within us , wrought and imparted to us , gives to us the ius or right to inherit it , and not another without us , onely imputed ; for as is commonly said , quae supra nos , and so may it be truly said in this matter , quae extra nos nihil ad nos , &c. what good works and rigteousness of christ are done by him without us , what ever they are intentionally , and conditionally , yet are actually and absolutely nothing to us , but as we come to see and feel the same , by that same power that wrought in him working mightily in us ; performed within our selves . neither are the good works and righteousness of christ , which are the fruits of his spirits leading us thereto subsequent as effects of his not being under the lawes curse in a person before justified ( as t.d. and the scholastick doctors of whom he learns it , indoctrinates ) but are praecedent as causes of it in persons in order to their peace with god , and iustification in both gods sight , and in mens , and in their own , for as 't is said isa. . , , , , . of the inhaerent righteousness , that resides and remains in the hearts of saints , which is the fruit and effect of the spirit of god , making them of a wilderness a fruitful field , by the pourings out of the spirit upon them from on high ; so it is in truth that the work of that righteousness is the peace , and the effect or fruit of that righteousnes is quietness and assurance for ever : yea , that people who of a barren forrest become a fruitful field to the lord , bring forth fruits of righteousness by christ in them to the praise of god , are they onely that , when the nail of gods wrath , indignation and torment comes down by right on the fruitless forrest , have ( even eaten us , or thereupon ) a due right and title to the dwelling in the peaceable habitation and sure dwelling , and quiet resting-places of the fathers love and abrahams bosom● , as well as a fitness for it ; which fitness and meetness is first , and ever goes before the actual , a●solute and immediate right there to come ; for whatever remote and conditional right all men have to the iustification , life and peace of god in christ , mediante fide , iustitia , pie●ate , sanctitare , &c. on terms of that precedent faith , righteousness , godliness and holiness wrought in them by christ , which makes them mee● for it ; yet a positive and immediate right thereto , can no man have , till he be thus made mee● to enter it , any more then he , that was unmeet for the marriage supper , for want of his wedding garment , who had as true a rem●●● right as any that were there conditionally he had fitted ( i.e. ) clothed himself accordingly , had in his old suit , the rotten rags of his own righteousness , and not christs , a real and immediate right , to intrude himself into so holy a presence , who was , with shame , thrust forth forth for his labour . and whereas our unjust iusticiaries strike hard against us , as they think , with that true story rom. . of iacob and esau's being the one loved , th● other 〈…〉 yet , being 〈◊〉 , ●me neither good nor evil . rep. . i say , and so would they too , if they could once sea that 〈◊〉 one thing to be denominated aforehand by god , who fore-seeing how it will be , oft calls those things that yet are not , as if they were , loved and ●ated respectively before or good or evil be actually done , or the doors born , with reference to the good and evil he fore-saw would be done in time , and another to be abs●lutely and actually l●ved and hated , not onely without any reference or respect to good and evil fore-seen , that it would be done , but also before the subject ; and doers thereof are , in rerum natura , as yet in so much as any actual being . . that those two persons were types of the two seeds , that ( and not persons , but so as they are the children of one or t'other ) are the only absolute unchangeable everlasting subjects of gods peremptory in alterable and eternal decrees of election and reprobation ( viz. ) the seed of the woman , and that of the serpent , which the seed of the righteous , who are ever blessed , and the seed of evil-doers , who are never to be renowned , are respectively born of , and adhaering to . . that though they will needs mis-understand it as spoken of those pers●ns only , yet it is not poken of two persons only , but it is spoken of the nations that strove in the womb of rebecca , and the two manner of people that were to go forth of her bowels ( viz. ) israel and edom , which two nations also , but that what is most right , is mostly a riddle to them , they might read ( as born after the flesh ) were types , yet of a more mystical and spiritual israel and edom * , then they are yet well acquainted with , as neer of kin to esau , that is edom , as they are in g●ds account , both in name and nature . . that gods loving one and hating t'other of these , was ( as is most evident in the letter , mal. . , . ) not without , but with respect to evil , and not evil fore-seen to be done in time , for on the account of edoms mountains being the border of wickedn●ss ( as iacobs were not ) they became the objects of gods hatred , and a people against wh●m the lord hath indignation for ever . . that there was no such thing as iacob have i loved , esau have i hated , said of those two single pe●sons , of which our intricate expositors interpret that text , before those two children and single pair of twins came out of rebeccaes wombe , neither doth that text rom. . , , . say so in : terminis as our academical arithmeticians usually wrong repeat it , for the text , sayes , that before they had done either good or evil , or were bo●n either , it was said to her , the elder shall serve the younger , and that 's true enough , that he did both in the single type and the foresaid double anti-type , and it s witnest in the saints , whom the world knows not , to be truth at this day , that the elder doth serve the younger , which was an underling to the elder a great while : but of the other it s said thus , not ( as it was said unto her ) but ( as it is written ) jacob have i loved , esau have i hated : and where , and when was this written ? before the two-single persons of iacob and esau were born , or had done either good or evil ? i trow not ; but if our benighted seers look again , they 'l see it was written by malachi the last prophet , who●e prophecy was not before , but after they were born , and had done all the good or evil they ever did in the body ; yea , so long after all this was written , that the mens bodies both were ds of years before that , both dead and rotten . and to inculcate this a little further , let thus much t●e considered , that howbeit t. d. denyes iustific●●ion and life to be given ( ●s myself do somewhat more then himself , who falsly accuses me of it ) upon my obedience or good works , or righteousness of ours onely and properly so called , for as much as all ours as well as our selves , as in the fall without christ and his in us , are as an unclean thing , and ●ung and liss , and as filthy rags before the lord , and as he speaks ( improperly ) imperfectly good , which is no other then evil ( as i said above ) or imperfect , or to use his own phrase still imperfect obedience , which is but disobedience ; nevertheless the good works , righteousness and ●bedience of christ in us , as well as his without us , being , when but in part or in the least degree , perfect , and the fulfilling of the law ( tuliter , qualiter ) and not defective or transgressive of the law , for as we have of our selves no other , so he hath none such , nor are any of his his operations or obediences imperfect , or a violation or breaking of the law , and either a violating or fulfilling , breaking or keeping of it every deed is , that is done at all , even these are such by which iustification may , doth , and must come , if at all , and upon which the gospel gives life . and if any doubts it , as t. d. himself does , or rather denyes the truth of it , i need go no further for an argument , ad hominem , then to t.d. himself , who p. . sayes the gospel gives life upon imperfect ob●dience , from whose own imperfect speech in that particular i may argue , and perfectly conclude the truth asserted of the worth , weight and vnloar of christs obedience in his saints , every part of which is perfect , a minori a● ma●us , if i may be candidly construed in my cauting back to him in his own language of imperfect obedience . thus , arg. if the gospel gives life upon imperfect obedience , as evrs onely is , if any can properly be so called , then upon perfect obedience , such as at christs within us and without us is , much more . but , secundum re , t. d. the gospel gives life upon imperfect obedience ; therefore upon christs good works , holy operations , righteousness and obedience in us , which is perfect and not imperfect , much more . and if t. d. shall strive by the serpentine sublety , to save his head this way , by saying , he intends by that term of imperfect obedience , not any obedience or righteousness of our own , wrought by us without christ , but that wihch is ( as he sayes pauls was , his own , that he received from christ , which own of his paul counted less and dung ) our own , received from and wrought in us by christ ; yet let him remember at least , . that then he calls the gift of righteousness , by faith received from god and christ , from whom comes every good and perfect gift ( but not any insufficient , defective or imperfect , that i or any ever read of ) imperfect . and whereas he may yet twine & say , that he intends not in such a sence as i take the word imperfect in for evil , defect , insufficiency to its end or so , but for 〈◊〉 onely , or a less measure or degree of that fulness , every part of which is also in a sense perfect ; let him . consider what i said above viz. of no good , heavenly , spiritual thing , or gift that comes down from above from christ and the father of lights , that which is but in part , is any where no not in , cor. . or truly can be , called imperfect ; for the earnest and first fruits of the spirit and grace is spirit and grace , and good , as the whole is , that its a part of , and not imperfect , but perfect as the other is perfect , and so all that 's born of god is truly holy as god is holy , and perfect as the heavenly father is perfect , and sins not as he sins not , nor can , being of the incorruptible non-sinning seed , for all that sins is of the devil , and thereby are manifest the children of god , and of the devil ; that , that is of god overcometh the world , and that which overcometh the world is not overcome by the world , but keepeth himself that the evil one toucheth him not , and sinneth not , as he doth , and doth no other that is begotten to it by the devil , and is of the d●vi● , and he that sinneth not doth righteousness , and he that doth righteousness is righteous as god is righteous , pure as he is pu●e , and so in some measure perfect , though not in the same measure perfect , as his heavenly father is perfect , that is bearing his perfect image in his mea●ure , and not part of gods , and part of the devils , as an infant in nature , bears the perf●ct image of a man in stature , and not centaure-like , part of a mans image , and part of a beasts : and not having a mixture of sin with his grace , as thou ( whether more foo●ish●y or falsly it matters not , sith it s both in a great degree ) supposedst ( as thou saist p. ) i meant , when in answer to thy question , ( viz. ) whether th●r● be any true believers who are not perfect ? at the dispute i replyed , there are degrees among believers , little children , young men , fathers ; and these things may serve , as my answer to that piece of folly and falshood of thine , now i am up on 't , for whatever thou t. d. supposest i mean , i suppose , and mean no such matter , when i say perfect ; for every true believer and sanctified one by christ , though but in part , is as truly , though not ●o totally perfect and perfected as he shall be by him who is said to perfect for ever all such as are , so far as they are , for ever sanctified by him , nor yet ( but that thy senses are sodden so as to take , or rather rake or scrape things for granted to thee before they are so given ) did or do i grant ( as thou there tatlest ) s●me persons to be justified , who never did fulfil the law personally ; for though i told thee indeed , as thou truly tel'st it again to the world , there are but two estates , iustification and condemdation ; and now i tell thee over again , that there is no medium between these , for every one stands either iustified or condemned , guil●y or not guilty before god , as his law , which is the light is broken or fulfil'd by him , and he that stands by the light in his own conscience , by which god judges him , in any particular cleared or iustified , stands before god so far uncondemned , how ever judged by man ; therefore wherein david was clear in himself , though clouded with mens false accusations of him , he could and did with boldness appeal to god , to iudge and reward him in that case still , according to the integrity of his heart , and innocency of his hands in gods sight ; and so abimelech and others , see psal. . . . . . . . . gen. . . kings . . but he that by the same light , which is no lye in the conscience of ether , godly or wicked ( as t.d. little less then perswades men it often is in both , p . ) stands condemned within himself , and so consequently before god , whose witness that in him is ( let him ▪ flatter himself as he will , & let t.d. and all men sing lullaby and prophecy as smooth things to him as they can ) so far as in any case or cases , he rebels against the light , is so far inexcusably , till he repents and returns to it , in such wise condemned by it in the sight of god , whereupon even david himself where his heart smote him , for iniquity regarded in it ( and he that does it , let him dote the contrary if he dare , does i say assuredly , so far regard it ) could stand in no more boldness and guiltlesness in his sight , then adam could after he had fed on the forbidden fruit , for which he fled gods face ; and where he fell short of that uprightness , he sometime stood iustified in and by before , and fail'd so fowly as that flawes , fainirgs and falshood were found in him ( as if ever there were in all his dayes it was in that unjust matter of v●iah and his wife , in which yet even while he was guilty thereby , t. d. most impudently affirms he stood with god not in a condemned , but in a justified estate ) there , let t. d. lye as he lifts , yet david declares when he had done that wickedness in his sight , god did not onely speak in wrath and judge him , but was worthy to be ( though himself was justly condemned by it ) to be justified and cleared in so doing , psal. . . i ay , though i said there were but two states , in one of which every man is , as he does good , which since the fall he cannot do but by the power of christ , or evil at the suggestion of the d●vil , viz. iustification , or condemnation : yet i deny any person to be justified in whom the law [ which can't be by the weakness of the flesh ] is not by the power and spirit of christ fulfilled , neither do i imagine ( as thou imaginest i did ) a mixture of sin with believers grace ; for though they , that drink of the whores cup of abomination and fornication , which is full of such kind of trashy doctrines and mixtures , and medleys , which they ministes and measure out to one another , supposing i see with such eyes as themselves , suppose such a mix●ure , and suppose i suppose it too , yet i neither suppose , nor own such mingled messes of doctrine , but know , that no more then iron is truly mixed , or can cleave into one compositum with mi●y clay , and no more then god and idols , light and darkness , christ and belial can be mingled into agreement , no more mixture is there of the sinners sin , which is of the devil , with the saint's grace , which is of god ; and so whereas thou thoughtest thou hadst caught me ( as thou there sayest ) in a manifest contradiction , thou hast but according to thy common custom in that kind , caught thy self ; instead of winding my self out of which contradiction ( of thy meer coining ) though thou sayest i replyed not , but sa●e down on the top of a seat , like a man astonisht and under the hereticks iudgement ( i e. ) self-condemned ; yet thou feest i have here so well wound my self out of it , as to manifest it to all men that i were never in it , and to leave thee in the lurch under the hereticks iudgement of self-condemnation , for thy folly and fictions about it , which are hereby also manifest to all ; for verily , if i were at all astonished at any of the three dayes disputes , thou miserably mistook'st the manner of it , it being not at all , as the iewes were at the wisdom of christs , but as oft as it was , at the stupidity of thy understanding and answers . thirdly and lastly , from thy foregoing grant to us , which is more then we say , and would have thee say , that the gospel gives life upon imperfect obedience , let it be well remembred by thee , sith it s agreed on all hands , that all the obedience that christ yielded to the law in that person called christ without us , was perfect , and in no wise imperfect , that then that imperfect obedience ( as thou call'st it ) which the gospel gives life upon ( as thou sayest ) can be no other then that which is inherent in us , in ourpersons onely and not his , in whom all that is inherent thou darest not on pain of blaspemy deny but that it was perfect ; and if so , then see how with thy wining to and fro , and running up and down , round about , thou hast at last brought thy hogs ( as they say ) to a fair m●rk●● : even till thou hast drawn the dirt of thy fal'd charge of popery , as thou callest that doctrine of life upon our imperfect works , which thou threw'st at me , who never held it by an● , but christs perfect obedience , upon thy own indirectly-driving-self , so that if any man enquire who is it that holds that popery of life & iustification upon our imperfect obedience , t. d. tells it that himself is the man , in whose book p. . it is written as legibly to all , as if it were branded upon his b●ow , as his own doctrine , that the gospel gives life upon imperfect obedience ● and if he will take his term of imperfect , and translate it better by the term of perfect obedience wrought by christ in his saints , i 'le give him his word again with all my heart ; and can afford it , for if so , he gives me no less then the question it self , which is affirmed by us , and not denied ( if so ) by himself concerning lifes coming upon christs righteousness , received from him and wrought by him in us . so then the snare is broken and i am escaped , which yet is whole enough to hold t. d. fast enough , who set it , who while i for whom 't was set am set at liberty by himself , cannot with all his struggling strain his own neck out of the string , whereinto he hath slipt it unawares . sic ves non vohis fertis aratra b●ves . further , yet much more is to be said in proof of it , that our being first led by the spirit of christ into the righteousness of his working in us , is antecedent to our iustification , as a meritorious cause of it , though considering how slenderly t. d. slides away from what was at the dispute urged to that purpose , even as he sets it down in his own relation of it , p. , . to his own best advantage , there were no great need of more , if all wereas wise as some are silly , to see the strength of what was urged ; but some are silly , and some are willing , rather then to own troublesome truths , to wink against it , and to seem more silly then they are ; whereupon when i have examined the inefficacy of t. ds. returns to it , and turned them home in their native nakedness , to the shame of him who sent them out , i may not unlikely urge somewhat more . . to this argument from gal. . . they who are led of the spirit , are not under the law ; therefore being led of the spirit , is a meritorious cause of not being under the law , and so consequently of iustification or non-condemnation by it . thou t.d. rep'yest , that i am very silly myself , or take my hearers to be so , thinking this to be a proof of my former consequence , or that there is any consequence in this argument ; whereas first this argument is urged not so much in proof of my former consequence , as entail'd on that , but as entire and absolute within it self : for as to the proof of the former consequence , ( viz. ) contrariorum contraria est ratio ; therefore as evil deserve condemnation , so good works non-condemnation ; in proof of which thou sillily sayeth , i should , have pro●● that there 's par. ratio , for had i prosecuted that , i should have proved that there 's contraria barro , for the merit of the ones , and of the other , as i have told thee above , i say as to that former consequence it had been sufficiently proved before by telling you ( but that in such a crowd of conference as ye were in among your selves , it could not be heeded ) ; that as condemnation and non-condemnation , of iustification were contraries , so good works which i said were not those of our own working without christ ( for i oft said , not by works of righteousness we have wrong h●● but what christs works in and by us , none of which are imperfect but all truly good ) and evil works are truly contraries , and so of contrary desert , the one being all as truly good , as the other truly evils and as for thy saying , i am either silly , or take my h●●●ers s●to● , in that i think there 's any consequence in , the argument from gal. ● . . i say i did not take my heedless , hearers so silly thus , but i now take some of them an ●thy self for one , to be much more silly then i did at the dispute , not onely by reason of sundry other remarkably silly passages , that are in thy printed relation thereof , but also in that thou thinkest there is no consequence in that argument ; for verily , wert thou but as solid as thou art silly in this matter , or couldst thou but look an inch or two beyond that th verse , whereon the argument is grounded , thou might'st see of thy self that which is of force sufficient to prove the se●●et for shewing in the verses between the works of the flesh , which the spirit leads out of , and the fruits and works of the spirit , which the spirit leads such into as follow it , the apostle v. adils this ( viz. ) against such there is no law : ( i. e. ) such works of the spirit , as love , ioy , peace , goodness , meekness , temperance , and such persons as are by the spirit led out of the work of the flesh , adultery , uncleanness , laferviousness , hatred , wrath , envyings , drunkenness , revellings , &c. and into the other : whence to the proving of the sequel of that argument , in which thou sillity sayest there 's no , no consequence , i argue . if such as are led by the spirit out of evill into good works , are thereupon deservedly not under the law , then their being led by the spirit , who are led by it from under it , is the deserving or meritorius cause of their nor being under the law , and so of iustification . but verum prius ergo & posterius . the minor which ( unless thou wilt deny thy principles ) its like thou wilt deny , is thus proved ; those against whom deservedly there is no law , are thereupon deservedly from under the condemning power of it ; for such is the r●gour of the law , that who ere deserves the condemnation of it , till they come not to deserve it , first or last , shall assuredly feel it . but there is no law deservedly against such as 〈◊〉 not after the flesh into evil , but after the spirit into good works ; therefore according to that also rom. . deservedly no condemnation . for indeed those and no other ( what ere ye deem to the contrary , being deluded by the devil , to the deceiving of your own souls ) are truly in christ iesus , then those that are led by the spirit , which who is led by , is led out of evil , for it leads into nothing but good , those onely are in the spirit , and all the rest in the 〈◊〉 , which follow the flesh in its lustings against the spirit , and so under the law and c●●e , thought they name the name of christ , and after him call themselves christians , while they are not departed from iniquity , much more while they plead for its continuance under the name of their infi●mi●ies of necessity , while they abide in the body : yea , those and none else are christs , though millions more may conceit themselves his , so as to be interessed into the blessings of peace , life and iustification by him and abrahams seed , and heirs according to the promise , and sons of god , that are led by the spirit of god into good works out of evil , to live and walk in the spirit , out of the fl●sh and the f●uits thereof , out of vain glory , envy , hypocrisie , and all deceit : and if any think he is christs , or any other men are christs , so far as to stand justified before god in him , before he be sanctified , or while he is guilty of such gross evils , as david was defil'd with , while he was wallowing in the mire of that matter of vriah , as t. d. guesses david and all saints are ( by which name he paints them out as well while they are in such a nasty pickle , as when they are wash ) of impure the righteousness of christ without him to himself , or count upon it that god impures it so as to compute him or any righteous , holy , good , &c. upon that mere account of his own so counting en't and confident believing it so to be before he find and feel that by his faith in christs light ( which such fanciers as i.o. t. d. and most divines and their disciples are far from faith in , while they fight against it as fiction ) it be revealed and ●rought in himself , and imported to him , to making of him righteous as christ is , and to the purifying of him ( in fiert● ) till he come ( in facto esse ) to be pure as christ is pure , iohn . to walk as he walked , and as he is , in whom is no sin , and in whose mouth was found no guile , even so to be in this world , and so are his sants that stand with him on mount sion redeemed from the earth , without fault before the throne , rev. . . and layes claim to the blessedness in truth , psal. . , . psal. . , , , i say if any man thus believe trust and hope as aforesaid , his hope is but vain , and not that of theirs , iohn . , , , . nor the sure and stedfast anchor of them , heb. . , , . that enters into that within the vail , whether the fore-runner is entred , making the way for such onely as follow him in the daily cross to the carnal mind ; yea , his belief is but blind , his faith meer fancy ; he feeds but upon ash●s , a deceived heart hath turned him aside ; his trust is in lying words , he leans upon nought but lyes , a meer lye is in his right hand ; christ is not his , nor his righteousness his as yet , neither is he christs , while he lives in his lusts and his lusts in him , while alive to the world and the world to him ; for as it is in the verse next after that i last argued from , gal. . , . they that are christs , have crucified the flesh with the affections and lusts thereof , upon that cross of the lord jesus , then which paul glorified in nothing more , as true saints now do , while the world is ashamed thereof , that is , the light by which christ condemns all sin in their flesh , that the righteousness of the law might be fulfilled in them , as truly as in himself , and they walk no more after the flesh , but the spirit ; by which also paul was crucified to the world , and the world also unto him . and now whereas t.d. and those divines from whom he must come to be divided , before ever he know his part in the undivided christ , do ( uno ore ) confesse so far unto this truth as to tell it further , then they are aware , against their wills , while they tell us that the good works and fruits of the spirit , and christ righteousness within the saints , and the obedience , which by him they are enabled to perform , are not onely that which makes men meet to enter , but are also all the righteous mens evidence for heaven both in faro ecclesia , & conscientie , for i know no man among them , that sayes any other then thus , that no men can know one another , nor any men themselves , to be christs and heirs of heaven , and to have right to enter there , and that the faith in christ which they professe , whereby they say they stand , entitled to the righteousnesse of christ without them , is true , living , saving , justifying faith , and not fancy , dead unprofitable , and good for nothing , ' but as it is accompanyed with the other fruits of the spirit and good works , which serve ( ●ay they ) to justifie every one that is justified ( without them ( say they ) in the sight of god ) in his own sight , and conscience , and in the sight of men : i shall take all our doctors at their words , so far as they do yield , as pharaoh did , to is●ael by a little and little at once , in order to the winding of them in at last , whether they will or no , to yield us the whole question in every inch of it , wherein they stick ( for we shall not ere we have done , leave them , so much as a hoof thereof behind , ) and while it is in and upon me , say something more to these two grants of good works , giving st . meetn●sse for entrance evidence of our t●se to the in● heritance , and the truth of that faith , which though it never be alone ( say they ) yet along gives ( on our part ) true t●le to it : as then to the st , i mu●e what great difference there is [ but that they who where they should not , make two into one ( as t. d. does pauls own righteousnesse and that of christ in him , ) love as much , when they need not , to make one into two ] between the matter of merit , and the matter of meetness , that our divines can digest it exceeding well , to have it said the fruits of the spirit , and christs good works and righteousnesse within his saints onely makes them meet to inherit , but can't digest it at any hand , to have it said that these of christ and his spirit in them do meri● the inheritance or make worthy of it : doth not the ●ame that makes meet and fit for , merit or make worthy of it , and enright to it in some ●ort , and in scripture sense at least ? the whole course of which tells you not onely ( as you tell one another often , but that you often untell it again , when you tell that of necessity , men must sin while they live ) ●hat no sinners nor unri●hteous ones of any sort have in any wise any right to inheritance in the kingdome , or are either meet or worthy to be any where but without the holy city together , as fearfull , unbeleiving , dogs , and abominable in the lake of fire , but tells you also verbatim in many places , of all their and onely their right and worthynesse to enter , who by christs power do the sam● will of god he did , and have and work the same righteousnesse that he did in himselfe , within themselves , thess. . they that suf●er'd for the kingdome were worthy of it , . math. . not onely they that came 〈◊〉 when bidden to the the marriage were unworthy , but such also as took them●elves to be entitled upon bare bidding , and so ( as you do ) ran in all the hast , and thrust themselves in , as those that had the onely right , and who but they the worthy guests , that thought there was no need , ( i speake after the manner of men ) of the ●l●ves and ribbons , i mean the wedding robes of christ righteousnesse to cloth their own persons , as if what he only wore 〈…〉 theirs too , so far as to enright them ●hith●r , were ( for all their more bast then good speed ) thrust out at last , as u●worthy to be there , where had they been ●s well sui●ed , as they were willing to have the good 〈◊〉 might there upon , deservedly enough , since the invitation was free , and though a gift yet what more free the gift ? have stayd there among the rest as worthy : and the few names in sardis that had not defiled their garment had right by promise , and so ex debito ( if promise ought to be kept , when made ) though gratis too , because the promise was freely made to walk with christ in white , for they were worthy , rev. . . i say worthy ex bene placito , for as much as nothing , but the free good will and pleasure of god , made him oblige himselfe to give a right to such ; and yet ( to confound that nice and needlesse distinction of criticall scholasticks , which hath confounded most divines in christendom into darknesse ) ex condigno , also , for as much as by christs power and gift to will and do they both will and do what is required , as the termes and condition , on which the thing is promised ; which consistency that i make between ex condigno & ex beneplacite , ex debito & ex dono , ex operibus & ex gratia , which t. d. and most divines deeme to be 〈◊〉 or inconsistent together in the matter of mans iustification , being a 〈◊〉 , that few of them can get over , a meer gnat , at which they that in other things can swallow camells , can't but strain , i am made free a little more here to uney. t. d. thinks he hath half knockt the qua. for ever down into their dumps with his deep drawn argument from rom. . . t.d. if by grace then it is no more of works , otherwise grace is no more grace ; but if it be of works , then it is no more of grace , otherwise work is no more work : whence ( quoth he p. . ) if justification be of works as you assert , then grace is excluded from having any hand in our justification , which is contra●y to the scripture , which sayes we are justified by grace . our justification cannot be a debt and a free gift . i mean not both in respect of us . and this he calls his irrefragabascripture urged by him , that the hearers might be covninc't of the damnablenesse of our doctrine , who dare to talk of good works and perfecting holynesse bere , as ever we mean to see the face of god hereafter , which he and th● . rumsey el●ewhere call a doctrine of devils , and might ●●●th and detest us , as we deserve , and indeed finding his work fail in its force the day before , before the fire and the day , that declared of what sort it was , he prepared this against the d dayes dispute as his corner-stone , setting it in the front of his second fight against us ▪ and the truth , and to this ( quoth he ) nothing was replyed . rep. . a good cause why ( say i ) for there was no room for reply , but like as pilate , when he had askt christ this question what is truth ? as soon as he had so said , rose up and went his way , not staying to take his answer , so i well remember t.d. crouded in the next argument , which i have answered already above concerning the works the iews went about to establish ( which argument is so neer a kin to this , that one answer may very well for both , in both places paul by works , and own righteousnesse meaning no other then what are wrought without christ by us , and not any that are wrought by christ in us , ) i say t. d. crouded the one so hard on the back of the other , and past so soon from one to the other , that without interrupting of him , which he would ●●ve complained on as much on other hand , there could be no interposing of an answer , and so pilate-like , not expecting it , he went his way to another matter , without it . . yet now as to his argument itself somewhat may be replyed , and st if considered as in conjunction with its fellow that followes it so close at the heeles p. . from rom. . . and beares such a broad shew of backing it , it is not so big , nor amounting to such a bulky bulwark , but that one may easily put them both in a bag , if no more be said but this , that in both scriptures as also phil. . ( where as inconsistent he opposes his own , while a pharisee to that of christ within him when converted and a saint , and tit. . where he opposes the works ▪ of righteousnesse we have wrought to our being renewed by the holy spirit , and makes grace and renewing by the spirit all one , as well he might , for if we be not renewed by the spirit and saved from the sin , then i say grace is no more grace for what use is it of to us , if we be left in , and unpurged from the sin , which christ came to save his people from st , & so from the wrath of to come , which will come unavoidably on all that are disobedient , and unrighteous ) paul opposes the gift of grace gods righteousnesse to mans meer own works , which are not good though so thought by himselfe , and mans own literall righteousnesse of the law wrought in mans will and imagination onely , out of christ the light and faith in him and the leadings and movings of his spirit , and does not oppose grace to the righteousnesse of christ in his saints , or sanctification and holinesse , that is of god , by faith in the light , revealed in and received by every one that beleeves as inconsistent : for those are not onely concomitant but consistent and concurrent together to justification , as grace and our works onely are ; not for these two do tollere se invicem , i confesse , so that if justification and life be of grace , it can't be of our work● , et retro , if of our works , not of grace , but grace and gods righteousesse , grace and those good works wrought in us by christ , and for the doing of which we receive the grace , or gift of ability from christ , these are indeed one and the same , and so homogeneous or of one kind , that they may be synonomous also , and bear both to be called mutually by the same name of either grace , or good works , and so are they throwout the scripture , as one thing promiseuously denominated , sometimes by the term of grace , somtimes the gift of god in christ , the gift of righteousnesse , holinesse , &c. for all this is grace and free gift , and yet its inhaerent in us too , as the same that was in christ , and being christs as meritorious , ma●ing not onely meet but worthy also , in such measure as it s received in , as it was in a higher measure in himselfe , whether it be a gift to do , or a gift to beleeve , or a gift to suffer , as thess. . . compared with phil. . . to you given not onely to beleive , but also to suffer for his sake and they to whom this gr●●e was given were by god counted worthy of the kingdome , for which they suffer'd ; and so paul , who laboured abundantly in preaching the gospell , sayes this work was the grace which was given him by christ in him , by which grace also he was , what ere he was , that was worth any thing , having nothing but what he had received , that made him differ from another ; by which grace or gift all boasting and glorying in selfe was continually excluded , and the glory of all to be given still to god , and not flesh , man , and selfe : so that while iudas could blame none but himselfe for being damned ; so paul and the rest , though they wrought out their own salvation , yet could blesse none but god , who wrought in them of his good pleasure 〈◊〉 to work , will , and d● , for their being saved by his grace , cor. . . cor. . . eph. . . . . phil. . . . so that all along the gift of both faith and good works are both called grace ; yea , grace is no grace yet , to salvation from sin , while men remain in their sins , and unsaved by it , and while the grace or gift of gods righteousnesse , remaines onely in christ without them , save onely that they are in a possibility to be saved , and while they yet witnesse not him , and it by him within themselves to the destroying of the works and image of the devill , which when they do , then , and not before ( let them pra●e of ●●ace as they will ) they know the grace of god in christ iesus , and then all 's grace , and by grace and not of works or themselves , or any righteousnesse of their own that they can thank for it , whatever they work in the light and leadings of it , in preaching , praying , service , worship , and what ere they have , are , enjoy , act , beleive , endure , or suffer for his name . and so grace and works , grace and the righteousnesse of christ within us ( when mans own , which ye yet are onely in , and establishing your selves by , who hate the light and are out of it , is denyed as rags , as it is by us ) do not destruere , but ponere se invicem , so well stand together in the matter of our justification , that indeed neither of them can stand in it , without the other . neither is grace at all excluded , as t. d. injudiciously judges , from any hand in iustification by our asserting it to be of works of this nature , and establishing this inhaerent righteousnesse of christ in us thereunto , but by this alone is grace perfectly ectablished : neither are these in opposition each to other ( as t. d. sayes they are ) as immediate contraryes , as mens evill works and these good works of christ in man were by me affirmed to be , but rather individually the same : and whereas t.d. saith our justification cannot be a debt and a free gift both , in respect of us ; to what was said above , which might serve to answer this , i adde my denyall of that position of his with my grounds thereof ; for howbeit in respect of the same time it cannot be a debt and a free gift too ; yet in respect of the same pers●ns with reference to d●fferent times and seasons it may ; for as it was nothing but meer mercy to lost man , and free grace , gift , and goodnesse to man on gods part and not any debt or desert from god , on ma●s part , that st . engag'd or mov'd god to give his son , and to make promises in the gospell to give his free gift of life eternall , and to make christ the author of it , to all them that obey him , and the meer grace of christ to us , to come into the world a light , and give himselfe a ransom for all and to promise to give life to all that come unto him , and to god by him , that they might have life and salvation to the utmost ; yet seeing ( as i may say so ) god and christ have by free grace , that moved them to make it , thus put themselves freely into mans debt , on terms of their obedience , they are ( man performing the conditions on his part ) since then in justice bound to perform it : and so to the same subject mankind , from whom god at st . was altogether free , and to whom he was rich in mercy , and infinitely free in giving christ , and making promises he is since on account of his truth engaged , if man be not wa●nting to him selfe , to make it good , and as it is in the like ca●es , among men , that promise which pitty , meer mercy moves to make , piety and equity require its making good , so 't is here , and it s no such newes ▪ but to such as are novices in the faith , to understand that which to the same persons was grace and free gift at st . becomming a matter of desert , and due debt at last : so that though glory be to the grace and mercy of god , which onely moved him to say , when the wicked turnes from his wickednesse , and does what is lawfull and right he shall not dye , his iniquity shall not at all be mentioned to him , yet the wicked turning , gods wayes are not so equall as he pleads they are , ezek. . against man whose wayes and thoughts are all crooked and unequall , if he do not now justify , and forgive the reforming evill doer : and having in his free favour said it that he that confesseth , and forsaketh his siss shall find mercy , iohn saith iob. . . if we now confesse our sins , not , god is gracious and mercyfull , though that be originally the ground of all , and to be magnified over all his works , and is oft exprest to the wicked repenting , as the grand cause of gods remitting . isa. let him forsake his way and thoughts , and turn to the lord for he is gracious , but saith iohn god is fa●thfull and just to forgive us our sins , and to cleanse us from all unrighteousness : so having refuted t. d's . irrefragable argument , ( as he stiles it ) from that scripture rom. . which i confesse is irrefragable in truth , but that t. d. wrests it ( being one of those unlearned and unstable ones in the truth , that peter saith pet. . wrest pauls epistles and other scriptures to their own destruction ) i return to proceed in that , which i went away from by this profitable parenthesis ( viz. ) to shew how the scripture ascribes the inherita●ce as not onely meet for them that are meet for it , but their due de jure that do his commandements , r●v . . . blessed are they that do his commandements that they may have right to eat of the tree of life and to enter throw the gates into the citty , but without are dogs , &c. ( . ) without the citty , and without right to it , as well as without mee●nesse for it , who if they were other ( . ) doing the commands they should have both mee●nesse , worthynesse and right and ( jure hereditario by right of heirship according to the promises made in that behalf ) should both duly , and ( keeping the condition ) no otherwise then deservedly inherit it ; as he that having a promise of the inheritance of a citty in case he will adventure to storme , and overcome and win it , fighting and overcoming accordingly ( though the promise of it at st . on such termes was a gift ) may then claim it for his inheritance as of debt , and desert , which it is not onely fit and meet he should have , as on terms of promise on anothers part , & performance of the terms required on his own , who ever helpt him in it , he is worthy as the right heir , one that hath due title to it accordingly to enjoy and inherit : and indeed the very word inherit , which is so often-used both in the negative , where the wicked are excluded ; as no unrighteous one shall ever inherit and on the positive , and promissive hand , where the righteous are included , as he that overcometh shall inherit all things , doth ( if men were not praepossest with prejudice against the truth and with blind principles , which ( as its harder to knock an old peg out of its hole then to knock a new one in when that 's out ) there 's more ado to drive out of them , dispossesse them of , and draw them from , then would be to draw them to own the plain truth , if the darkness were once dispeld ) import no lesse then an entailing the title of the kingdome to the good works and fruits of the spirit in us which are the termes on which it is promised , on any name or thing abstract from these , which yet t. d. is so absurd , as his fellow a b c da●ians in the school of christ are , as to make in no wise a cause , but onely an effect of our justification and of our standing entitled to it on things without us , that are nothing to us , abstract from these : whereas if that be true ( as it is in their own schools ) that quo p●sito panitur , quo sublato t●llitur effectus , &c. that upon the being of which the effect ever is , upon the not being of which the effect can never b● , must needs be the cause of that effect , it s most uncontr●lably true that the good works and fruits of the spirit in us , are not the f●uits and effects , but the causes , of some kind or other , of our just●fication ; and as the cause of every sort , if it be but causa sine qua non ( as they speak ) the cause that gives no influence , but only is a meer hangby yet , necessarily too , as a cipher , is in order of nature evermore before the effect , so is our sanctification , so antecedent to our justification even in the sight of g●d , that contrary to our sch●●lmens figments , who say justification is st . of the two , so that god lookes on us as just , while unjust , before he makes us just , i say , till our sanctification is , our being counted holy in gods sight can never possibly be . ob. and though it s said he justifieth the ungodly . rep. i say , yea justification is ever of ungodly ones , yet never in , but from their ungodlinesse , as sanctification and salva●ion is of sinners , but not in , but ever from their iniquityes ; he clea●s the guilty , but by no meanes , no not christs blood , so exod. . . as to cleare the guilty while in their sins , or hold them guiltlesse as t. d. dreames he did david , while they are guilty of adultery and murder , and while they are taking his name in vain , crying lord , lord , but not doing what he sayes , naming his name , but not d●parting from eniquity ; he makes christ to such as believe in his light wisdom , righteousnesse , sanctification , and redemption , but ( what ere some count ) he in no wise counts him so to any , any further then he doth so make him ; he sees no sin in iacob nor tra●sgression in israel , but it is because there it s done away , and remitted , not by pardon , without purging , but so as not to be committed any more , or if it be there 's new guilt contracted , and the sin imputed , till again remitted on returning ; but this israel to whom he is so truly good are them that are of a clean heart psal. . he will speak peace unto his people and his saints , while they walk in wisdome , but let them not return any more to folly , for if they do they do , they must again hear more rough repro●f from him then ever , and find him speaking in wrath , and v●xing in his sore displeasure , there is a blessed man , to whom●he will not impute sin , whose iniquityes and transgressions are covered , but t is he in whose spirit there 's no guile , psal. . . so that i marvail what our priests mean by salvation , iustification , redemption and such like , when they say a saint or a sinner ( what should i call their mongrell seed ? ) may be in a state of salvation , while they are in the guilt and filth of their sins , for i know but two things christ saves his people from ( viz. ) from their sins and from the wrath , which is to come , and i know no salvation at all from the wrath , which is the effect ; till there be a salvation from the sin , which is the cause of it , for posita caus a p●nitur effectus as well as sublata tollitur , and i am sure none is there ( as yet ) from the sin , where men are not onely in it , and it in them , but singing loath to depart , and pleading for a necessary abode of b●th these ( themselves and sin ) together while themselves are abiding in the body . yet t.d. so thinks , that to stand in sin , which is in the reprobation , and yet to stand within the lists of gods love and election will stand so well both together , that david stood justified in gods sight in that which if men had seen him in , he would not have been justified in their sight , who love sin more , and hate it lesse then god does , and yet all this altogether . but t.d. thou hast heard of god onely by the hearing of the ear as yet by hearsay from thy self and s●lf blinding brethren , but when thine eye comes to see him , and he comes neer thee to judgment , wh●se comming , who in sin can abide ? and who in iniquity , can stand before him ? who is as refiners fire to the drosse and fullers sope to the fil●h , thou shalt , for all thy seeming saint-ship , abhor thy selfe before him , and repent thy s●lf that ever thou talkedst of mens being in a state of justification before him , while under the guilt of sin ( as purer saints then thy selfe have done , that have thought the same as thou dost ) in very dust and ashes ; and that walking in the fruits of the spirit and holinesse of truth , must go before the sight of gods face in peace , and that the sinner shall not see his face and live , thy selfe shalt see , whether e●er thou come to walk holily yea or nay . but alas to what purpose is it to tell our p●iests this , when they tell ( in effect ) the same one to another , yet believe not what they say themselves , but contradict it out of their own mouths as soon as t●e● have done , like l●●ards making good plain prints with their feet in the sandy ways they run in , yet dashing them all out , as the go with their long bushy tail●s ; they say no lesse then that sanctification goes before justification in the sight of god , though they see it not , while they say fai●h , which they confesse is a fruit of the spirit , the gift of god , a part of our sanctification is that , that , as an instrumentall cause of it , goes before ●ustification , as that by which we are , and without and before which we cannot be accounted ●ust in the sight of god ; yet by and by again they tell us that justification , which is by faith , and so not before but after it , goes before sanctification , whereof faith ( they say ) is a part , and that the leadings of the spirit , and its fruits , among which justifying faith is reckoned up as one . gal. a●ea f●uit and effect of our b●ing not under the lawes penalty that is of our justification from the guilt of sin , so t.d. p. . sometimes , to escape and slip away from the shame of this absurdi●● and contraction , they tell us , or at least some of them , that iustification of saints or sinners ( for i am to seek still what to call the creatures they call saints , for if i call them saints , it loaths me to call such sinners saints , as they term so , yea , if they be saints , which some so call , then guilty sinners are saints al , and if i call them that commit sin the servants of sin ( as christ did iohn . ) and not saints and children of god , they will be ready to loath me ) i say then , they tell us that iustification of sinning-saints , painted and saint-like sinners in the sight of god is without , and before faith , or any thing else , even before sin was , or men either , from all eternity , and from all sins ( pastnor present , i can't say here , because the sinning subjects of this iustification are not yet extant in the world ) but from all that ever is to come , and faith by which the iustification comes , is but an instrument , whereby the evidence of this long-since iustification in gods eye comes in to men , and manifests it to their eye , whereby the sinners themselves know it ; and as for other fruits of the spirit , which are all the fruits of faith too ( which i confess to be the first in being of all work ; truly good , so that without it 't is impossible to please god , and whatsoever is not of it and in it , but out of it , and out of the light , in which it is , if true , is but sin ) these are onely as evidences to us , and to others that the faith we have is justifying and true , &c. and not dead and fained , and fit for nothing . so say they , in gods sight we are justified , freely from of old without faith , or good works that follow and flow from it either ; this we know and are assured of , that faith is opp●sed to it self as a work in the business of iustification , and that faith is imputed to us as being in stead of a perfect personal righteousnese , or that 't is the meritorious cause of our iustification , i utterly deny ( quoth t. d. p. , . ) but faith without works is that by which we are formally justified , but the other , that is , good works , that by which we are declaratively justified ; in pauls sense , who rom. . . sayes , we are justified by faith onely , without the works of the law ; a sinner is absolved ( i wot he means in his own conscience , for i know not when t.d. reckons , or whether at all god holds an elected saint guilty , if not david while he was guilty of adultery and murder ) in iames's sense , iam. . . who sayes by works a man is justified , and not by faith onely ; a b●liever is approved ' ( quoth t.d. p. . out of diodat . whose words he useth ) which approbation of a believer in his faith ( as true ) is both in himself and before men , so as they usually say by good works a mans faith is evidenced to himself within and others without , to be a true living faith , and so consequently his iustification with god to be surely known , which was , but could not be seen or known to be before . rep. now therefore a word or two to the grant of our antagonists , that iustification is before ( in gods sight ) but it can't be known to be by us or others , nor evidenced to us , so that we can stand as justified ones , or approved in our own sight and other mens , till we be sanctified and have both faith , which is a fruit of the spirit , and other fruits of the spirit , which , if true , that faith works by , as love , a pure heart , victory over the world , temperance , peaceableness , gentleness , and such like . is it so friends , that no man can appear to himself to be approved and justified in gods sight , nor to himself or others be known that he is so , till he comes to believe , and do other good works of righteousness , which first declare the thing so to be ? i wonder then how ye dare talk and affirm that to be , before good works , which before good works ye confess cannot be known so to be ; will ye ever be in your wills , thoughts , inventions and traditions , intruding your selves into that ye have not seen , and confess cannot be seen to be , as you say it is , vainly puft up in your fleshly minds , and entring into , and venturing to reveal and vent out gods secrets , which ye say are secret and hidden to man , saying they are so and so , before the time you say they are first revealed to you in ? and telling men they are justified before god and loved , before they do any good , and bidding them believe this for true doctrine from you , that 't is so , till they come to do good works , and that that 's the onely evidence , whereby you can discern that thing so to be , which yet you say is so , before either by you or them it is discerned ? in his own secret thoughts ( say you ) and bosome councels the thing stands so , that we are justified , but it s not revealed to us to be so , neither can we know it to be so , that we are justified , but from the time of our bringing forth fruits of righteousness : do not secret things belong to god onely , and things that he reveals , when he reveals them and not before , to you and your children to talk of ? are ye not like natural bruit beasts in this , that you oft speak evil of that truth ye know not , and oft tell that for truth , which is not so , when ye know it not , and even confess it cannot be known to be , till evidenced by good works , and yet you will say 't is of a truth , before any of those good works by which onely the evidence of it comes to you , be brought forth in you ? 't is true , there be many things , in esse rea●● , before they be in esse cogn●scibili , real before they be visible ( though this iustification of yours before sanctification in gods sight , which ye yield is before sanctification , but sanctification before it in your own sight , and in the sight of all men is not one of those invisible realities , but ( if may so say ) an apparent , real , visible non entity rather , and fancy of your own brain ; but what things soever are in truth , to us they are not so , as that we in truth , and of a truth can say , so or so they are , till the time that we come to see them , and that come forth , which is the onely evidence , which we come to see them by ; and he that p●ates of that thing , as being so or so , which to him is not yet known so to be , is a buisie body , whose tongue runs afore his wit , his lips before the light that would lead him out of darkness , & his thoughts not a little out-run and out-reach his reason . tum demum , apud nos , res dicuntur fieri , cum incip unt patefieri , to us things are onely as they appear , so that whoever perks up and prates of what he knows not , and of matters that yet to him are not , which work ( which is that of the priests in many things ) he that shall count him that 's in it a wise man , shall by my consent be canonized a fool for his labour . iustification in gods sight of a sinner is , say the priests , before any sanctification is at all in him , but neither the sinner can know that there is any such matter as pardon of his sin , or that he stands just in gods sight appears not at all to himself , not yet is it evident to us , who tell him 't is so , neither can we know it any more then he , till sanctification appear in him , from which as that which goes before it , ever in our eyes , we come to the sight ●f it : yet if he will believe us ( who speak of a thing we know not , and talk we know not what ) and if he will take our words for it , that his iustification is before he be sanctified ( who have no other evidence of it our selves , or whereby to make it evident to him but this of his sanctification , which is evermore that which goes before the other , for ought we see or can discern , and if he will trust us implicitly at a venture he may ( but if he will not ( say i ) he may safely chu●e . and as to that speech of thine out of dioda●us , i dare say it was not a deo datus concerning good works justifying a man declaratively , and serving in iames's sence to approve a believe in the sight of men , for there 's not truth in 't , if meant so onely and exclusively of their use to iustifie formally , and absolve a sinner in the sight of god ( as it must be , if it serve that turn at all to which thou usest it ) yea , i contrarily affirm ( yet not denying , but that they do decla●e before men the faith of him , that professes to believe in christ to be true , and not hypocritical ) that they also tend as well as that t●ue faith they flow from , to justifie formally , and absolve sinners in the sight of god. and though paul rom. . . concludes that a man is justified by faith before god without the deeds of the law ; yet he never concluded as you cloudy expositors of him conclude of his words , which ye wrest , beside his right , to your wrong meanings , any such ma●●er as that a man is justified before god without the good works of the gospel , between which of christs in his saints , and those of the law , which are mens own done without christ of themselves , ye never distinguishing , run so far into confusion as ye do : which deeds of the law done in mans own thoughts , willings and run●ings , and not in the light and spirit of christ the power of god , never reach the thing that is run after ( that is ) the fulfill●ng of it , without which there is no life , for the law requires brick but affords ●o 〈◊〉 , good works but it gives no strength to weak man in the flesh , and fa● wherewith to perform ; ●o the letter onely kills , and onely the spirit giv●s the life ; so both paul and iames , and we , as much as diodate and t. d. do , for ever shut out them ; yea , and so much more , then any of you , do we deny the deeds of the law ( so done ) as to the doing us any good toward our absolution before god , by how much we do both in our life and doctrine establish onely the deeds of the gospel , while you , who doctrinally exclude the laws deeds , do yet practically establish them to your iustification ; for howbeit in words ye establish faith , as that by which ye stand justified formally before god , yet that faith ye act , who believe god accepts your persons and perf●●mances without his righteousness inherent in your selves , and while ye are yet impurged , and not so much as believing you can or must be here purged from your sins , is far from the true faith of the gospel , being no other then the false faith or true fancy of those , who were of moses and the law , that trusted in lying words , that could not profit them , jer. . isa. . isa. . . who thought god did them wrong , if he justified and accepted them not in their fastings and services , though they never fasted from their iniquities , nor loosed the bands of wicdedness , as if when they had been at their formal humiliations for a day , they had procured some dispensation to let hell loose again , and were then delivered to do abomination ; this kind of barren , leafy lean-faith of yours , who look for life in it , is one of those deeds of theirs , who were of the letter and law , and not that of them , who are of the gospel faith , which formally justifies before god , which who are of , are blessed with faithful abraham . but now as to the faith and other good works of the gospel , which all are the works of god himself , and christ iesus working them in his saints , among which faith in the light is the first , from whence others come , without which they cannot be , any more then it can be true without them , and by the name of which faith , for as much as all follow it , all the rest are denominated in gr●ss , john . this is the work of god , that ye believe on him whom he hath sent , these are the righteousness of christ and of his saints , which is one , the being of which in them and in him , and not their being in him and not in them , is counted by god to them as their righteousness , nor doth the faith without them any more then they without it , both which concur as one cau●e thereunto , obtain formal iustification in the sight of god. so that there is a doing some ; and sometimes the same ( material ) good , which deserves no good nor acceptation , but rather evil and reprobation from god , being not good formally , but evil before him , while the same , that does material evil also , does that good : and such was cains sacrifice , which was else as good as abels , yet had noacceptance by right as the other had , because sin lay still at the door , and 't was not the righteous one , but the evil-doer that did the good , and the sinner whom we know god heareth not , who had he done as bene as it was b●num that he did , and offered it as well as the thing of●ered was good , had been justified as well as his brother ; if thou do well ( laith god ) shalt thou not be accepted ? again there is a doing good , which deserves no ill nor cond●mnation , but onely good and iustification before god , being both bonum and b●ne factum also materially good and formally well done , and that , de jure promissi at least , entit●es to an entrance into the kingdom : and such are all the good works done , on the gospels account , in the faith and power of christ the light , and in the leading of the holy spirit , whether faith it self , or lov● , or any other that follow these , which are not of our selves , but by way of gift and grace from god , and strength from christ received by us , who are weak in our selves , the fulfilling of the righteousness of the law , which is all fulfilled in this word , thou shalt love thy neighbour as thy self , for love worketh no ill to his neighbour , therefore is love the fulfilling of the law , gal. . . rom. . , , . and this is the royal law that gives liberty from the lust to envy , or any other evil , that keeps from stealing , and killing , and adulte●y , and from falling in one point as well as in another , of which iames sayes , if ye fulfil it , as by the letter none are , but by the light and spi●it , which lead into the love , the saints are enabled to do , ye do well , jam . . and what is well done , is twice done ; and so is every little that is done in faithfulness according to the measure of the gift received , as from and unto christ , and lets in ( so far ) into the lords acceptance , matth. . . well done good and faithful servant ( was said on the improvement of two talents , as well as five ) thou hast been faithful in a few things , enter thou into the joy of thy lord : this is that love which , when cains wrath doth not , worketh the righteousness of god , jam. . . in the doing of which by christs power in our selves , and not by his doing it without us in himself , who not as without us , but as within us is the iustification from the sin , and so the hope of glory , col. . . he is made in us the righteousness of god , and we the righteousness of god in h●m . and his light within , which leads all that in a cross to the lust follow him in it , to this royal life of love , is that royal and perfect law of liberty , every degree of obedience to which is perfect , as it self is , and not imperfect as all that of those is , who are of the law , and not of faith ; and as thou t.d. imperfectly and weakly wottest this is , for though , as to the law , bonum non oritur nisi ex integris causis , yet i say of true evangelial obedience , none of which is imperfect , for its christs in us , bonum oritur ex qu●libet actu , as well as malum ex quolibet defectu : and howbeit any one or more good works ( as thou sayest p. , . ) is not a fulfilling of the law , done as paul in his blind zeal did them before he knew christ , while he served in the oldness of the letter , and not in the newness of the spirit : for then all the bonum he did , did but break the law , being done not bene , and so what ere he did in any print , he was still guil●y of all , and in that na●●re he did it in , it was but cains sacrifice , which was in the reprobation , the tree not yet being good : yet he that doth and teacheth the least of christs commandements given out in the light , fulfils so far , that he so far enters by right into , and shall be so far great in the kingdom of heaven ; in the observing and obeying of which law onely iustification , acceptation and approvement comes , as an effect of it , in the sight of god as well as in the sight of men ; and so iames will be found affirming , though thy senseless self canst not ( looking in the letter without the light ) well see his sense ; which law or light who so looketh into , and continueth in the doing of what is there shewen , this man shall be blessed ( mark ) in his deed , even with the blessedness described by david psal. . , . and by paul rom. . , , , , , . which is , forgiveness of iniquity , covering of sin , and non-imputation of it , which comes on all ( circumcision and uncircumcision ) tha●●elieve , without difference , rom. . . as it came on faithful abraham , whose faith , with those works iames speaks of iam. . . which were the fruits of it , were not one without t'other , but altogether ( for they were christ the image of god , his operations in him , which thou also sayest p. . are called christ ) accounted or reckoned to him as his righteousness as well in foro dei as hominum : for hereby ( saith god ) know i thou lovest me , because thou hast not witheld thy son ; and again ( mark ) because thou hast done this surely blessing , i will bless thee , &c. as also it was said by christ of mary , her many sins are forgiven her , for this cause , because she loved much : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cujus gratia propter quod , see arias mountanus : so mark . if thou● wilt enter into life , follow me , and we have forsaken all and followed thee ( saith peter to christ ) what shall we have therefore ? ye shall sit on thrones , saith christ , and everyone , &c. so thes●● . , , . that ye may be counted worthy of the kingdom of god , for which ye also suffer , seeing it is a righteous thing ( mark ) with god to recompence tribulation to them that trouble you , and to you who are troubled rest with us , because our testimony was believed among you : here faith and sufferings are made the cause upon which by right deservedly , and in righteousness rest is to be expected , as a debt by promise , though phil. . . they are the gift of god to us , and not simply our own works , to you it is given not onely to believe , but also to suffer for his sake . t.d. does not the apostle oppose faith and works ? faith is opposed to it self as a work in the business of iustification . p. . . pamph. rep. faith is neither opposed ( as thou frivolouily supposest ) good works to the gospel , nor yet to it self as a work in the business of iustification , but both it self and all the good works , that are done onely in it , which together with it are the gift of god to us in christ iesus , who is ths authour ; worker and finisher of them , in us , are altogether as the one good work or righteousness of god and christ in the gospel , by which we stand justified before them , opposed to mans meer righteousness and works of the law , by which no flesh living can be justified ; and though paul when he sayes to him that worketh is the ●eward not reckoned of grace , but of debt , but to him that worketh not but believeth on him that justifieth the ungodly , his faith is counted to him for righteousness , doth ●ppose faith and our works , the gospel and the law , which is not of faith ; yet when thou lookest with clearer eyes , who canst now see with no better then thou hast , thou wilt see that he no where opposes grace and gospel good works , ●aith and the works of christ in us , faith and the fruits of the spirit , of which faith is one , much less ( as thou fai●est ) faith , and it self as a work , but joy●s all these in one , as god and christs single and singular gift of grace to us under the gospel , as that one perfect and personal righteousness by which , as a cause thereof , we are made meet or worthy to be justified in his fight , by which works & that of faith together with them justifying us as a work , as well as an instrument to receive christ and his other operations wrought in us by it , all b●●sting ( as blind as thou art , not to see it ) is eternally excluded , forasmuch as both it and the rest are a gift , as well as works given to us by him to perfo●m , for which the glory belongs onely to the giver and not to the receiver at any hand . t. d. thou sayest as p. . . pamph. the scriptures attribute our iustification to the righteousness of christ in the same sense that they deny it in to works . rep. that 's true , if by the righteousness of christ thou intend the righteousness of his working in us , and by works those works of our working without him , but utterly false , if by his righteousness thou mean what he works without us , and by works what works we work onely in him , for the scripture attributes our iustification to this latter , as to the former it attributes his own , of both which he beinh the onely authour , not unto us ( o lord ) not unto us at all , but to thy name onely be the pra●se ; who dost not ( as thy supposed ministers suppose meerly that thou dost , but far be it from thee so to do ; shall not the judge of all the earth do right ? ) first count men just that are unjust , in this world , and not make them so till the world to come , but first justifie the ungodly from their ungodliness and make them godly , and then countest them to be such as thou hast made them . but awake o ye divine diviners , and see what a dream you are in , who deeming the lord to be no other then like your selves , imagine your selves as pure in his , as you are in your own eyes , though ye are not yet washed from all your filthiness , nor yet believe you need be so in this present world ; whereas he that condemneth the iust , and be that justifieth the wicked in his wickedness ( and i crow god is not an abomination to himself ) both these are an abomination to the lord. and hence is one ground of your so miserable a mistake , in that ye take ( as ye confess your selves ) iustification in its meer forraign , and not in its neer and proper signification ( viz. ) a counting , and not a making of them just , who are not so , whereas iustifica●e and iustificari is iustum facere and iustum fieri to make and to be made just , properly and p●imarily , and then consequently and secondarily to think and to be thought so ; but you fleeing afar off in this and many more points from proper names into forraign acceptations , that ye may be as far as may be from such truths as most torment you , will needs ( in this world at least ) have the words to justifie and be justified , sanctifie and be sanctified , to import and found forth no more then injust●m & improbum justum , & sanctum putare , & putari , & justificare , & sanctificare , & ri , in no wise to be ex injusto , & improbo justum , & sanctum facere , & fieri ; as if in this life god having somewhat else to do , could not well have while to make people iust and holy ; and therefore ( they being also well contended so to be left ) did agree to leave them to the liberty of their lusts , under some certain toleration to live in them , and yet to think them iust and holy in the mean while , notwithstanding , and then hereafter , when men are more willing to it , and himself a little better and more at leasure to do it , to make them iust and holy by some p●pisb purgatory in the life to come . but friends , have a care however of what you do in this case , which is of no less then eternal consequence to your immortal souls ; for assuredly let paul and iames himself , iam. . determine it if you will ( whose sence t.d. thinks he hath 〈◊〉 on his hand ) yet you will find it so that ye can be no further justified then ye are sanctified in the sight of either god , or men that are after the heart of god : yea , if a man say he hath faith , and have not works , can faith save him ? can it profit him ? is it not dead ? yea , knowest thou not o vain ma● , that as the body without the spirit is dead , and can do nothing , so faith without works is dead also , is it not made perfect by works ? was not abraham and others justified by works ? see ye not then that by works a man is justified , and not by faith onely ? yea , quoth t.d. approved by men , but not absolved and accepted of god by works . rep. then let paul speak , rom. . , . the kingdom of god is righteousness , peace and ioy in the holy spirit , he that in these things seereth christ , is acceptable to god ( thereupon surely ) as well as approved of men . though therefore ye dream pleasantly while ye are awake and bless your selves , saying , aha i am warm , i have seen the fire , becau●e in the letter , where ye read by the halves , singling out of it what best suits with , and serves your sinful desires , and leaving out what serves to the crossing of your carnal lust , and corrupt affections , you have been flashily and more shalowly , then solidly , read of a declaration of a righteousness and good works of another , even christ , whereby onely men can possibly come to be saved , never heeding at all that this righteousness of that other is to be wrought in the saints by him , who wrought it first in his own person , before ever they can be justified by it , and their salvation truely wrought out by it , which we confess is to be wrought out by it alone , and not by any that 's meerly mans own ; yet when ye come to see what a meer painted paradice ye have been led into by that false flash of your justifying faith , without works concurrent , which is but the fruit of your affectionate fancy , which would fain have it so , that you might be saved by christ , and yet serve your selves , you 'l find that you and your whissling faith have in all this been but as ig●is fa●●●●● going before , and ignoramus fa●●●●● following after . and though ( to ring back a little to you here to the tune of f.os. talk , mutaris murandis ) about this matter of attonement with god by the blood of christ , p. , , , . of his english pamph. ye king a requiem to your souls , saying with him luke . soul thou hast been disqu●eted , perplexed , and intangled about these considerations ( as all men are more or less ; without exception ) how thou mayest be reconciled and at peace with god , or have an attonment for that guilt , which ( super ) naturally , thou art sensible of , and how thou maist attain to true blessedness , and come to the enjoyment of god ; and thou hast miserably groped up and down in the dark , not able to ●●me to any satisfaction what will become of thee in time to come , and no way able to stand against the uncontroleable convictions of thy own self-condemning conscience : yet now soul take thine ease , eat , drink and be merry , there 's merit enough in store laid up in the righteousness that christ wrought in that single body of his , that long since liv'd and died at jerusalem for the sins of many years past , present and to come , so that there 's no need of any righteousnesse to be wrought ( as in order to thy justification and peace with god ) in that sinful body of thine own , it must & may safely ( fith the righteousness by which thou standst justified in thy sins ( as t.d. sayes david did in his murder and adultery ) resides without thee in another person ) ●●n as long as it lives : let the pop●sh merit-mongers run , when they have no good works of their own , to their treasury of the saints meritori●us g●●d works , the merit of which they buy of the pope for money , and by which they have indulgence and pardon for all sin , for many years to come , and let the qua. run to that righteousness they talk of , which is to be wrought by christ in the persons of men , before ere they can be justified with god , here 's that which shall administer to all and every one of us satisfaction as to all these things as plenipotentiary to the quieting and calming of our spirits , and cut off any further enquiries , after such a thing as goodness , righteousness , holiness , though that of christs own working ( as the qua. say ) in our selves in order to our peace with god ; here 's that that gives us wherein to acquiesce , and wherein we will be satiated ( viz , ) the doctrine of the scripture , which gives as glorious incontroleable a conviction of peace with god by christs righteousness without us ( not within us , as the qua. prate ) as that light in our consciences they tell us of , gives uncontroleable convictions of our sins : there it s revealed ( to those , say i , the eyes of who●e understanding are blinded by the god of this world ) that its christ without , and not christ in us ( or else the devil and his doctors are blind , say i ) which is the h●pe of glory , and upon which we are lookt on as no repro●ates : so that o soul , i would not have thee to cry out of wrath and wo , nor sing to thy self of iudgement , but of mercy to the lord , do thou sing : yea , i must needs cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i have found an easie broad way to life , by applying the good of another to my self as mine , as truely as if it were in me inherent , so that i need not turmoil myself as some do , and as the qua. who cant beleeve that what christ has is theirs till they see it conveyed and derived from him , by way of participation to themselves : we can beleive that all that christ hath is ours , though all that we have is our own , and need not be forsaken for his sake : i have found that without me , which in vain , the qua. seek elsewhere , as within them , waxing foolish in their imaginations viz. the businesse of att●nement reconciliation and acceptance with god , which they are contriving to find by christ within them , to the producing of such horrible effects and fruits , as tedious doing good and induring evill for their tenets as we are loath to expose our selves to●● what have they not done ? what have they not suffered ? what miseries extitusque infelices , have not the qua. puld upon themselves , ubivis gentium quo impelluntur fanatici ; by their faith and doctrines of devils , ( so i.o. of qua. doctrines ex. . s. . . and t.d. and t. rumsey of perfect holynesse in this life ) let them meditate terrour and dream of dread and bring themselves into bondage , we will cast these troublesome things far away from our thoughts , though we do sin , and he that commits sin is the servant of sin ( as they tell us ) yet whatever bondage we are in , to sin , we will not be under the spirit of bondage so far as to fear wrath , or dread any danger so long as with such a glorious soul appeasing light ( which say i , is the devill transformed into an angel of light in you ) the doctrine of satisfaction and attonement by the blood of christ , the son of god comes in upon us . this is , that that astonisheth us another way , so that we can't be astonish't nor afraid of any amazement about the matter of our our sins this conquereth all the qua●●●s of conscience this ravisheth and satiateth our souls , that though we may , yea must sin while we li●e , yet they have been already reckond for with one that is our righteousnesse without us , though his image is not formd , nor his righteousnesse wrought in our selves . this is the designed of the apostles discourse to the romans to prove justification by faith without works of ours by christs righteousnesse imputed to us as ours to justification before it be infu●ed to our sanctification ( when the devill is blind say i ) oh with what glory and beauty ( to them that see so much , as we do in the worlds glory and the lust thereof ) with what full and ample satisfaction this doctrine breaks out , this is that we looked for , this is that we were sick for want of the knowledge of ( being wounded by the light of god in our consciences for our sins and withall in such love to them , as to be loath to leave them or depart from them ) viz. to beare of a way or saviour whereby to be sav'd in them , and that we have now found and though we once c●yed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and were at our wits ends feeling our selves sinking to hell yet this christ ( without us , without whom we also are feeling neither him us nor our selves in him ) this and not in the imaginary christ of the qua. within them is the stone , by which we will stay our minds in as perfect peace , as we can , by putting away the sense of sin , and the evill day far from us : ex. . s. . dicat quod quis que volet ex hac opinionem non dimovebimur . though i say these things are in truth , the sum and substance of your sayings , the very image , proportion , lively pourtraiture of your dead faith ; which ye count living , and saving , and justifying and what not ? yet as the lord lives you l find it dead , even thou i.o.t.d. and your fellowes , as well as we have done , who were as high in that supposed saving faith , but reall fancy , as your selves , and your selves utterly undone before the lord for all that , when he comes to enter into judgement with you , as he hath with his own house , the qua. where the iudgement in these dayes hath begun : therefor be ye warned , who seem to sit warm by this your fantastical faith and imaginary painted fire , for whatever ye think , and how ever ye blesse and flatter your selves , with hopes of true bliss● and blessednesse in this way , wherein ye erre , not knowing the scriptures , which are true , but that ye understand them not , nor yet the power of the wrath of god ; yet this is but your own righteousnesse all this while ( ) though reall , as in christ , yet of your own faining to your selves , as yours , and yet not your own neither , so as that ye shall ever be saved by it , till ye come to put it on and be cloathed with it , in your own persons : it s but a fire of your own composing with wood and hey and stubble , and sticks , and straws ; that crackles in your conceits like that of thorns under a pot , that will soon flap down , and not last longer then such flashy fuell as your fancies seed it with : it s not the joy of the righteous which the strangers , intermedle not with , which burns sure and sollidly and the more when cold water is thrown upon it . yea from the lord god , i say to you all , as t was said of old to such as trusted in the name of the lord without his ●●ture , behold all you that kindle a fire , and compasse your selves about with sparks , walk in the light of your fire and in the sparks which ye have kindled , but this shall you have at last from the hand of the lord , ye shall ly down in sorrow . and though in your pleasant trance , you sweetly sleep it our every one within your tents , as in a pavillion , and snort it our every one to another that your iniquityes are hid and your sins ( who declare your sin as sodom , and hide it not ) are covered , and the lord impares , them not , though ye are far from them , in whose hearts there is no guide , as if ye were those hidden ones of god , that he himselfe sees no sin in , because it s by christs blood ( really and not imaginarily ) washt away : and though you canonize your selves into the compellation of the saints while in your sins , and then sooth up and comfort one another under that title with smooth words , yet i●a . . . . as a dream of a night vision , wherein an hungry , and thirsty man dreameth he eateth and drinketh , but behold he awaketh and is empty , and faint , and his soul hath apptite so shall all the maltitude of those meer ●imaginers and image-makers be ●●yea , as in a dream , when one awaketh so when the lord awakes to visit you ( 〈◊〉 do●ing dreamers ) he will assuredly despise your image , psal. . yet t. d. sowes soft pillowes under the arm-holes of his fellow sainted-up-sinners , least they should 〈◊〉 under the unsupportable burden of their wounded spirits , when the light begins to shew them to themselves , and judgement to take hold on them , and their own sins to slave them in the face ; saying that a man once justified cannot become unjustified again in the sight of god , and what the saints do , he heeds it not , so as to mention it to the saints ; and would have the saint by all meanes not be so senselesse , as not to hold the sense of his present interest in gods favour and pure presence , though at present under the same sins , which god behold as paule y iniquity in another , but as petty infir●●●●● onely in him , because he taketh pleasure 〈◊〉 in his ( sinning ) 〈◊〉 , witness david , who ( quoth t.d. p. ) when he was guilty ( mark ) of adultery and murder was not in a condemmed state but in a justified estate , in proof of which i have said more , sayes t.d. to r.h. then this man or any of his brethren can answer ; in vindication whereof also when was urged and proved against him that david was then , and long after condemned in his own conscience psal. ●● . . and therefore could not stand justified before god , who is greater then our hearts , and must ( if they do ) much more condemn us , ● iohn . . t. d. replyes ( most unanswerably indeed ; to what one might expect from one that sayes no qua , can answer what he sayes ) all this , which is 〈◊〉 : ●● it does not appeare to me that david was at this time ( mark ) unjustified in his own conscience , but the contrary ; i.e. justified for he spoke those words , psal. ● . . that thou might●st be justified when thou speakest and cleare when thou judgest after nathan had come to him and told him that the lord had put away his sin . rep. which coming of nathan t.d. was then told ( but that he was so absurd as not to heare ) and hereby in told again , was after the childe was born , and not while the adultery and murder was commited , which words of nathan the lord hath put away thy sin being spoken not till david had confest to him that he had sinned against the lord , which was not till many months after his vile sinning , do evidently evince it to any thats not wilfully blind , that for many months his sin was not put away , but remained on the file , and that the lord did not hold him guiltlesse , nor the light in his own conscience neither till he had truly repented from his sins . yet least any poor saint like sinfull soul should sink down , while he lyes in the sordid sink thereof , under sin & the sense of the losse of his interest in gods love , since he is so deriled that he may easily suppose himselfe to stink in the in his sight . t.d. who hath not one in all his apothecaries shop ( for ought i find ) to save the soul of a saint from sinning , hath another antidote at hand , whereby to strengthen the hands , and save the soul of the sinning saint from sinking so low , as to beleeve god loves or likes him , ere the lesse , when he has done : yea , he is never without his cordialls and pills , to purg the head and heart from all sense of judgement , that that evill day may be put a far off and the saints he past feeling of wrath , when they sin , and so be more secure in commission of it ; but pills to purge from the sin it selfe ; he is so far from vending , that by his good will , he would have none of them licensed to be vented by the qua. in the country where he hath to do : or if any course be taken to purge men throwly by calling them to perfect holynesse in this life , he takes to contrary a course to keep the men unpurg'd , as to mount against those , as against some cheating mounte banks , as delivering no better then the doctrine of devils , and to make men beleeve ( that are such infidells in christ as to give credit to t.d. ) that 't is not possible to attain to such a purging as this in the body , no not by the very all-healing herb of grace it self . his antidote to preserve the saints from too deep a sense of their sins , is this , whereas the qua , tell them , that if the light in their own consciences accuse , and condemn them from the face of god for sinning , there 's no god nor christ that holds them guiltlesse , sith that of god within is his witnesse and vicegerent , that what it sayes and judges in them , is as the voice of god himselfe , and if that create trouble , man cannot create solid peace . tush ( quoth t. d for to the same purpose he talkes though not in totidem verbis p. . ) what tell you us of conscience ; conscience is often erroneous , and not rightly guided in the very saint . talk of conscience to the wicked , its office is to be a witnesse against them for their sins , which if it do not check them , but tell them god loves , justifies and accepts them , when they sin , it s defiled , tit. . and leads them into a wrong opinion of their estates in that it testifies that their estate is good when it s nothing lesse , for to the impure is nothing pure ; but unto the pure all things are pure , and when the saints sin and are defiled thereby , the office of conscience ( as a witnesse ) in them , if it do its office , is to cleare and comfort and speak peace , and if it offer to trouble them when they fall throw infirmity into fowl enormity , and dare be so bold as to darken their evidence of gods love , and of their justification in his sight , when they are guilty ( as david was once of things not fit to be named among saints ) yet i dare be so bold as to say it is defiled in the saints , and testifies falshood to them also , in saying that their estate is bad when ( for all their sins ) it is good no lesse then it tells lyes to the wicked , that their estate is good when it s nothing lesse . thus we have the unconquerable and that uncontrolable comfort which t. d. administers to the saints , when they become sinners , and fall into the same folly and filth with other wicked men , who is very a boanerges or son of thunder as he is in a few slight words , more th●n the same solid power with peter and iohn to the wicked ; yet to the saints ( of his own coyning ) is he another barrabas or son of consolation ; i mean not another of the same with him , who confirmed the saints in their goodnesse and grace , but another of another kind , that comforts , confirmes and chears up his sinfull saints in their sins , and dawbs them over , who are dirty enough already ( if such he saints , as he sayes are ) with his own more dirty doings , who would have them live as justified in gods sight , and as uncondemned in themselves as saints , whilst ore head and eares in their sins . but will all this hold t.d. ? little did i once think ever to have seen such a dish of doctrine drawn by a divine from tit. . . though unto the pure all things are pure , was wont the same way to be wrested by the ranters ; and for my own part had i been minded to look for such a licenti●us piece of libertinisme , as he would learn men from thence ( as i am far from it , knowing that in maxima libertate , there 's minima licentia ) yet i should sooner have lookt for a needle in a bottle of hey , as they say , then have lookt for the like from thence , or have scrap't in that scripture to find it , if t.d. had not told me , it had been there ; where yet ( for all his telling me of a justification of a saint in his sins ) i cannot yet find or see such a thing , nor any else i ( beleeve ) but such as are as blind as himselfe : for the light in the conscience of both good and bad , doth tell them infallibly what they are , and testifie to the face of the best man in the world , that god doth not justifie him while he sins ; which witnesse of god within their own hearts is greater then the witnesse of man , and will have audience at last , when it begins to speake out , when such a one as i , may easily be slighted , who witnesse onely for god from it , and therefore i shall say but little more to this matter ; neverthelesse when t.d. and his un●ust justified ones , come once to feel it stand upon its feet , which like an innocent , just , h●ly lamb , hath been hitherto slain by the beast within them , because it torments them with telling too much truth , great fear will then fall on such as see it , and have made merry over it in its captivity , and at the same time , there will be a great earthquake , and lightnings , and voices , and terrible thunderings , and great hail out of heaven , the plague whereof shall be exceeding great , every stone perhaps about the weight of a talent , rev. ii. rev. . the storm of which shall overthrow their open hiding places and sweep away their refuge of lyes , and disanull the covenant , which these d unkards of ephraim have made with death and hell , and passe over them like an overflowing scourge , so that they shall be all troden down by it : iudgement also shall be laid unto the line , and righteousnesse to the plummet , isa. . to take a more exact account of them before god , then they are willing to give of themselves , who now not knowing the goodnesse and grace of god within them , which in his love , as a light , is given to teach , and to lead them unto repentance , tit. . . rom. . . to . are in the hardnesse and impenitency of their hearts treasuring up wrath to themselves against the day of wrath and the revelation of the righteous iudgment of god , wh● in the day when he shall judge the secrets of men , by christ iesus the light according to the gospell , that paul himself preached , will ( mark ) in his righteous iudgment render to every man according to his deeds , ( viz. ) to them , who by patient continuance in well doing seek for glory , honour and immortality , eternall life : yea , glory , honour , and peace to every soul of man ( mark ) that worketh good : but unto them , that are contentious , and do not obey the truth , but obey unrighteousness , indignation and wrath , tribulation and anguish upon every one that doth evill without respect of persons , yet the iew first , who say they are jewes , and are not , but do lye , and are the synagogue of satan , and also to the gentile ; then shall they know that such as sin , whether without the law , or in the law in the letter , shall be judged respectively ; by that letter such as have it , and all by that light in the conscience , by which all are a law to themselves , and that it is not the hearers , and preachers , and praters against the laws justifying , but the doers of the law onely by the power of christ , which onely does it , shall be justified . three or four more of t. d.'s . ( in comparison of what we might expect from him in satisfaction ) most unanswerable answers to such arguments , as were urged by us in proof of iustification by the spirit of life and grace of christ in us , and by his fulfilling the law in us , throw the condemnation of sin both in , and cleare out of our flesh , and by our walking not after the flesh , but after the spirit , as a cause that gives right and title to it , i shall speak a little to , and then dismisse t.d. as to this point , till i meet him again in other matters , about which he joyns in with j. owen , with whom i must come to joyn again too by and by , about the scripture and the light , and some other things , least he thinks i am lost in this long bout with t.d. so as to be run quite away and never meane to come at him any more . the . scriptures alledged and out of which it was argued in proof of the point above said were i cor. . ii. rom. . . rom. . . tit. . . to the ist. , and such were some of you , but ye are washed , but ye are santified , but ye are justified in the name of the lord iesus , and by the spi●t of our god , whence 't is to be observed that the corinthians are said to be justified by the spirit . t.d. replyes i might say that perhaps that clause should be referred to sanctification , which is in a more appropriate manner attribu●ed to the spirits efficiency , as if the words had been , but ye are sanctified by the spirit of our god ; and he gives his instance for the transposition from math. . . give not that which is holy to dogs , neither cast your pearls before swine , least they trample them under their feet and turn again and rent you , where turn again and rent you , is to be joyned to the dogs ( quoth t.d. ) for as swine do trample under their feet , so dogs do ●ly upon a man , or teare him down , or else justified by the spirit , may be meant of the spirits application , i mean ( quoth he ) the d. person is the trinity , not of the work of grace whereof we are the subject . rep. to all which i reply thus ist. let the reader observe how t.d. dances between two , and serves the turn of truth against i.o. who blames the qua. and others for denying the text of scripture to be such a certain , immoveable , stable , 〈◊〉 , standard , touchstone , of all truth as he contends it to be , and for calling it a nose of wax , not infassible , because flexible to every mans fancy , while the said td . by his twining it , which way he finds will fit him best , proves it so to be , no lesse then practically , to our hands , yea , quid verbis opus est , cum facta loquuntur , doth not t.d. make a very nose of wax , a lesbian rule a meer peice of lead of the letter , a reeling rule , in unstedfast standard , when he plucks it to peices as he pleases , and makes many meanings of it , and then out of them , still takes that that best takes with him , and makes most for his own penurious purpose , for sometimes he turns one text into two senses , and when he hath twatled one text into two senses , and is so betwatled in himself , as not to know which of the twain to betake himself certainly to as the spirits , sayes it must be either t'one or t'other , or it may be either this or , that thrusting out the third , be it nere so plain and obvious , if it clear the qua. cause when indeed ( exclusively of the qua which is most right and true ) its neither this or that , nor t'one nor t'other ; witnesse the text in hand ; sometimes again gives three senses to one text , witnesse ioh. i. . to which position of christ , that true lights enlightning every man that cometh into the world , he puts three ( viz. ) p. . . every man that is enlightned ; . some of every nation , and . p. . everyman who is ( spiritually ) enlightned to which three i.o. who joyns with t.d. in one of his three , saying everyman is not spoken absolutely of all , and every man , but with relation onely to the elect , whom he is gratiously pleased to enlighten , being not contented with that one single simple sense , doubles his files , and adds a fourth sense more nonsensicall then all the rest , which as senselessely he serves from that scripture phrase as 't is in the greeke ( viz. ) not as the qua. speake christ enlightens every man coming into the world , but thus the true light coming into the world , enlightens every man , making the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which ( but that , considering the order and placing of the words in the greek , it s far more cleare that way wherein it s construed by the qua. considering its analogy ( as so ) with the whole scope of the scripture also ) might with more colour , then now it is , be wrested the wrong way , as it is by i.o. and be construed as c●ookedly as 't is by him ; but as much as he hopes to overtop the truth with standing upon the double construction of a greek term ; yet he cannot , by all his taking so much thought about it , add one cubit , nor yet an irch to the stature of his 〈◊〉 talk from that scripture , but rather pulls him self a pegg or two lower , if ( though yet we will not ) we should grant him his will in his own way , as to his double cause both about the letter , and against the light : for if the originall text may be so doubtfull as to be truly construed two ways in one phrase , or place ; how fit such a flexible thing is to be counted the onely stable and infailible guide , as he pleads it to be to meet fallible men , a more foolish wise man , and silly scribe , then i.o. is , cannot but se● : and as to the true lights enlightning every man , which he impleads thereby , what gets he , if we grant him his own improper exposition ? for whether we read the true light enlightens every man coming in the to world , or the true light coming into the world enlightens every man it amounts to one and same still , and both are tanta mount to no lesse then what the qua. stand for , and i.o. and t.d. against ( viz. ) that the true light , which is come into the world , joh. . doth enlighten every man that comes into it . so here 's more then a good many ( viz. ) by t.d. and by i.o. whereof one is of the , and t'other a fourth beast divers ( like the fourth in daniel . . ) from all his fellows , that is to say between them both . meanings in all , made of one text , which mean all together to exclude the quakers fift , as an odd one , though the onely true one , that without mincing and pinching in the mind of the spirit is there intended in the text by the spirit , in which it was written ; for though their senses are some of them true enough to serve out turn , yet ( as they mean ) not so fully as the spirits true one ; in proof of the truth of which , when we , who are of the light , and of the day , and so needing no proof of it to our selves , it s so cleare , do tell them , who are of the night and darknesse , that our meaning is drawn from the import of the phrases , and ours is the very meaning of the word , as the letter of them doth import , and ours is the most genuine interpretation of the words , as they are taken in the most ordinary and literall sense of them , and that their meanings are far fetch● , forraign and every way improper ; t.d. wipes away all this with a wet finger , and though himself i know not how o●ten argues ad libitum , which way he will , and none must controle him , yet me mutire nefas , we must be tyed to take such a sense as is imposed on us : as for him he argues sometimes from the figurative and me●onimicall as p. . christ is said ( quoth he ) to be in us by a metonymy of the cause for the effect : so p. . holynesse of that state of the resurrection is cal'd perfect by a metonymy of the subject for the adjunct ; sometimes from the forraign and more unusuall , yea improper ; sometimes from the most ordinary , usua●l , genuine and proper signification of the words , sometimes from ( as he saith at least , but falsly ) the literal sense and import of the phrases as p. . as for the phrase ( in your hearts ) it imports the same ( quoth he ) with that , &c. and p. . when the kingdom of god is luk. . . by christ and his , said to be in the pharisees that expression may import ( quoth he ) that the kingdome which they upon a mistake did look for without them , was indeed a kingdome within them , and that ( say i ) is very true , t.d. himselfe hath there imported the very truth for the expression ( in you ) imports the kingdomes not being whi●hout them in the outward observation , wherein they lookt for it , but really within them , as he said , indeed : neverthelesse t.d. who is like his father , that ab●de not in the truth , cannot abide ( when he happens to be in it ) to be long in it neither , and is never well till he is out of it again ; therefore when by hap hazard , he had utter'd the truth from the right imp●rt of the phrase ( in you ) cannot rest till he has chang'd his mind , and to his first and true , hath added another d and false meaning ( so mightily is he enamoured with many meanings and senses ) and therefore addes another as false as his first was true from another import of the same expression , as wrong as his first was right : thus , to which i shall add ( quoth he ) that upon d thoughts ( secondae cogitationes are mostly meliores , but are ( i must not say maliores , for that were false latine , though true in english to him that can english it ) but longe pepres in this place ) i judge the most genuine interpretation to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you , so the preposition may be rendered in which last import of t.d. the case is so altered from what it was before , that is stead of that one truth ( could he have kept to it ) he uttered before , he hath now uttered more errours , and falsities , and absurdities then one , for if the proposition i● may be rendred among , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may possibly sometimes ( as , if ever , it seldom does ) import among you , yet first it is not usual nor ordinary , much less its primary , proper , literal , nor ( as t.d. calls it ) its most genuine , but a most unusual , forraign , secondary , illiteral , ingenuine and improper import ; and . in very deed , if t.d. will vouchsafe that scripture , luke . . a review , he may come to return to his first judgement , which he past in truth ( viz. ) that the kingdom was indeed within them , and upon his second looks to judge as right , as he went from , the right to iudge amisse upon his second thoughts , for what ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may improperly import , yet in the greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which imports not among you , and can properly import no other sense then truly and properly within you : in in opere longe obrepsit somnus , as i.o. saith , and sith non divinum , but humanum est errare , aliquando bonus dortat homerus : but however there 's two meanings to that one scripture ( as t.d. sayes ) it may import so , or it may import so ; so that the reader of t. d. may take his choice , and read his inalterably reeling-rule of the scribes wrested scripture which way he will , and not let it rule him , but rule over him as he listeth . thus these two men t.d. and i.o. impose as many meanings , according to their own minds , which are not the same that was in christ , as they see good on the scriptures , and in stead of reconciling them , and letting people ( to whom t.d. sayes , they seem to be at va●iance among themselves ) see how well th●y are agreed , and in stead of causing them like the cherubims , to face one another , which t.d. sayes p. . . is his dury and part of their work , they set them at variance , by their several senses on them , and pervert them by their perhaps's , per adventures and pratings against the phrases most proper , and for and about their own improper imports , saying perhaps it s so , or else perhaps so , the expression may import so , but upon the second thoughts i iudge rather ( for it may be s●●rendred ) the most genuine interpretation is so , the meaning is not so as the ph●ase imports , it must be either so , or else so , or else so , or else so ; as who should say , we 'l have it any way , rather then the qua. shall have it theirs ; and cause it to face three or four wayes at once , if never a one of them be right , and altogether against within , where the onely true way is , which wayes the cherubims alwayes lockt , with their faces onely inward : and they make to it not onely many meanings , but any meanings , though never so uncouth , and contrary to truth , sense and reason , so they may but wave off and wind away from the right true meaning and mind of christ , luke . . the kingdom in you is not without , but indeed within you ; and yet upon second thoughts quoth t.d. it is not in you , but among you , p. . and rom. . . the righteousness of the law said to be fulfilled in us , imports not in our persons , but in christ ; p. . and omnes , everyman is not every man , but of every sort some , omnes is not all , but here and there one ; p. . so see i.o. exer. . sect. . hoc est syncategorema istud omnis , the world , whole world , john . . i john . , . not the whole world , nor the most of it , but the elect onely , that are out of it , not of it but a few in it , as t.d. at the dispute ; so that on this soore our scribes scape scot-free still by their shifts . to meet with quakers priests need never doubt , nor need they when they meet them f●ar a rout ; if ( all ) 's but ( some ) ( out ) 's ( in ) and ( in ) 's for ( out ) then they are alwayes ( in ) and never ( out ) thus the seed of the serpent saves it self alive in its enmity against the holy seed , not so much by plain down right dealing , nor any bold open facings of the truth , quae non quaerit argulos , but by cowa●dly creeping into corners , shameful sh●frings from sense to sense , mi●●rable marchings from meaning to meaning , ●o that one can hardly know well where to have them , nor how to find them , nor what they mean , any more then they , who know not which way to take , when they have two or three before them of their own devising , nor very well what to mean , nor very distinctly what they do mean them●elves . but as for us , nos mutire nefas , we may not safely without their censures , so much as take the scripture to be what themselves are neither afraid nor ashamed to make them ; ( viz. ) a lesb●an rule , a n●se of wax , which may be made ( yet scarcely is by any more then themselves ) to shew it self in , , , shapes at once . and though they dare di●pute themselves and argue any way from figurative and f●●a●gn , and proper and improper , literal or mystical meanings and importments of words and phrases , yet they can well digest or di●pense with none of all this in us , and least of all when we do ( as we mostly or ever do ) keep to the ●rue , hon●st , ordinary & plain purport of the words , as they lve open and clear to every ordinary and common capacity that is willing both to know , own and do the truth , but rather will take any , and if one will not serve , two mean●●gs at once , or one after another , whereof one overturns t'●ther , to cross the truest by , and leave the reader to chuse , which best likes him of two or three , so be he will leave that single one of the qua , witness t.d. who takes on him to domineer over all our truly divine ones , with his different , dev●sed and divided ones ; who , when r.h. puts that one true one , even the same that is expressed in the words on iohn . puts two meanings to oppose it , adding p. . i would have him to know that both the meanings are the holy ghosts , though but one is intended in that place , the ph●ases will bear either senses ( that is ) those aforesaid , and either of them c●●ss his interpretation ; and p. . the meaning of those words iohn . . cannot be as the l●●tter of them does import , but it must be either every man that is enlightned , or else some of every nation : and p. . it was usual with christ to speak words of a doubtful sense , christs meaning may be mistaken , when his words are taken in the most ordinary and literal sense , and so it would be if by every man we should understand every individual man ; so that 't is your self ( quoth he to g.w. ) and not i that am such a giver of meanings , as the iewes , who gave theirs contrary to christs meaning : and p. ii. when to prove perfect purging from sin , here i urged psal. . , , . blessed are the undefiled in the way , &c. they do no iniquity , as for the phrases ( quoth t.d. ) they are hyperbolical ; thus any t. y is used to turn the truth off with : and p. . when r.h. urged iohn . . who so is born of god doth not commit sin ; t●at cannot be meant of freedom from sin , but either there is an emphasis in the word sin , intending by it one sort of sin ; or , if not on the substantive , on the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which notes to make a trade of sin : so p. . to the scripture under hand , cor. . . ye are justified by the spirit of our god , urged by us to prove iustification by the spirit in us . i might say ( quoth t.d. ) perhaps that clause should be referred to sanctification , or else justified by the spirit , maybe meant of the spirits application , which is as much as to say , perhaps it s this , perhaps it s that , but i well know not , whether this or that : so that the reader may of two take either , but will ( say i ) is wise , take ●e●ber ; for though two strings to his bow still t.d. hath , for fear one should snap , yet neither of the●e here will hold on t.ds. side so much as ours , nor if both could be twined so as to stand together in one ( as they cannot , they are so divers and destructive to each other ) would they prove strong enough to reach the butt , so but that by his overshort shooting t.d. at this time will loose all he shoots for . for first to begin next with thy last clause , wherein thou dar'st , or at least dost preach out thy meaning not positively , but possibly only , or by perhaps , as in the first , that justified by the spirit , may be mea●t of the spirits application , meaning the third person in the trinity ( as thou term'st it ) which phrase of justified by the spirit , if it may imply such a thing as the holy spirits applying christs righteousness to us , yet must it needs imply such a far-from , antick applying , as thou implyest , who falsly imaginest that to be truly applyed to men , that stands at such a vast distance , as to be no nearer to them then heaven is to earth ? if the spirit of god apply righteousness to any man for his iustification , doth he do it by the halves , as thou vainly hopest , so as to impute it , where he doth not convey it ? doth he not do it in a more perfect manner then so , as to give him his share , part or place in it , without its having its share , part or any place at all in him ? is it false doctrine , as thy self p. . rela●est r.h. relating thou said'st it was , to say a man must fi●st partake of the righteousness which justifies , before it can be imputed to him as his ? and that is that a mans righteousness any otherwise then imaginarily ? is it so truly , properly and perfectly , that he partakes no more , & hath no more partin , nor participation of then meerly by way of computation and supposition onely , so as to be counted to him to the steading of him , till it be some way or other also actually and really conveyed to him ? and grant we be justified by the righteousness of another onely , and not our own ( yea cur●ed for ever be and will be that man ( say i ) that looks for iust●fication by any righteousness that is meerly his own ) eccl. . . for the righteousest man , that is onely in his own , perisheth in his righteousness , and i have seen such a one as well as paul , he that ever comes to gods righteousness , rest or sabbath , hath left and lost his own righteousness , hath ceased from his own works , as god did from his , isa. . . hab. . . yet is there not a righteousness which man lives in the doing of , that is done in the assistance of another ? did david not say , let integrity and uprightness preserve me ? is there not a iust man that walketh in his integrity , and that lives in the doing of the equity ? ezek. . can there be ( as thou falsly and lyingly , boldly and blindly sayest there cannot p. . ) no way of conveyance of that others righteousness , so that thereby the benefit of it may redound unto us , as truly as if we were every way the subjects of it , but by imputation ? can it at no hand be conveyed from that other to us by impartition first , and then by imputation to us , as most truly , really ours , and not fictitiously onely , afterwards ? can we by no means be truly said to be the subject inhesive of it , and yet it be said to be not our own properly , but onely anothers righteousness , working it in us ? is there not a subjectum in quo , which yet is not p●r qu●d , as well as a subjectum cui ? a subjectum inhaesionis duplex ( viz. ) secundum formalem inhaerentiam originaliter , & primario , & secundum formalem inherentiam derivative , & secundari● , as well as secundum extrinsecam adhaerentiam & imputationem : a subject in which the righteousness of christ is wrought ( viz. ) man , which is not ( save as an instrument ) he by whom it is wrought , but a vessel ( as it were ) in which it is revealed and received , into which through faith in the light , which is the gift of god , and a part the●eof ( also ) it is in part conveyed before it is imputed , unto which said subject , but as thereinto it is conveyed , it cannot possibly be imputed , from him that calls no evil ones good , more the good ones evil , more the good ones evil , and unrighteous ones righteous , the pure onely pure , and all that 's impure impure , nor shews himself in any shape ( save as a iudge ) to any , but the pure in heart , and the inhaerent subjects of his own holiness , without which none can see him approving ? must not both he that justifieth , and they that are justified , as well as he that sanctifieth , and they that are sanctified , be all of one , heb. . . be all as one , in one na●u , reimage , ga●b and cha●hing , that so he may not be ashamed to call them brethren , who will b● ashamed of all that are ashamed of him and of his words , mark. . . and is ashamed to call them brethren , who are not ashamed to be brethren in iniquity ? can that be accounted and reputed by that most holy head , a part or member of his unspotted body , that is yet filthy and unholy , or before he hath in any measure at all purged it , and made it ho●y & fit for himself , that is yet full of spots , and wrinkles , and blemishes , as upon thy principles t. d. must be supposed ? will god esteem any just , clean and pure before , i say before so much as in order of nature he hath justified them by his spirit ? will he before he hath washt and sanctified them ? hath any unrighteous one , while he is yet unrighteous , and before he be made righteous , a right to the kingdom of god ? is it not more then is to be read in any scripture , but the scripture of the scribes , that from the example of david would fain be found justified , and favoured of god , for the sake of anothers goodness , that they put far away from them , that they might be more free to , then from their sins ? are there not yet treasures , treasuries of wickedness in the house in the heart of the wicked , and the measure of leannesse , which is abominable ? and shall i count them pure with their wicked ballances ( faith god ) and with the bag of deceitful weights ? mic. . , . t.d. yes ( quoth t.d. ) why not ? for the purity and righteousness of another that was made sin for us , though he knew no sin , that we who yet know no righteousness of our own , nor of his neither within our selves , might be made the righteousness of god in him : from that scripture cor. . rep. t.d. then be like accounts that we are but just so , and not a jot otherwise , then as he was made sin for us , made the righteousness of god in him ; & so as he was made sin , that never committed any sin , & was accounted a sinner , that never was so by either nature or practice in his own perso● , had though the realty of our sorrows , sufferings and miseries , but the meer imputation of our iniquities ; so we must in him be made righteousness , but never perform any , and be accounted righteous , but never be so by nature or practice in our own persons , and have the reality of his rest , peace , i●●es and eternal blessedness , but the meer imputation onely of his holiness and obedience , and as god laid , lasht and punisht on that innocent immaculate lamb without spot , that never owned nor delighted in any , but ever hated all iniquity , the iniquity of us all , seeing he was willing to become a curse for us all , to bear our cross and take our shame upon him , so he will put upon such saints all , as t.d. calls himself and others , while in their sins , as never owned nor delighted in , but ever hatred the doing of righteousness altogether in their own persons , the reward of all his personal righteousness , seeing also they are as willing as as he was to be accu●sed for them , to be blessed in him , to bear his crown , and take all his dignities and glory upon themselves ; for the words of t.d. are these ( p. . ) t.d. how he is our righteousness , cor. . ult . tells us , as christ was made sin for us , so we are made the righteousness of god in him ; but the former was by imputation , not inhaerence , and therefore so the other . rep. how now t.d. what is it so indeed , even so and not otherwise , that as christ was made sin for us , which was , secundumte , by imputation onely , never inherence , so we are made righteousness ( i.e. ) by imputation onely , never by inherence ? art thou not a loud lyar in this ? if not , then farewell all hopes of ever having any righteousness at all in themselves , to those blessed ones that hunger and thirst after it , not only in this world , where such are to be filled , but also i● that world wich is to come ; and as for such as hating righteousness , are in hopes to be held righteousness , and saved without it , and by that alone which is in christ without them , they need not fear so much as they do its entrance so far into them , as to have dominions over them , for if his word be worth taking t.d. warrants them , that as christ never entred into t●a●sgressi●● , though he was tempted to it , nor transgression into him , but it was onely accounted to him , so as to be rewarded with evil upon him ; so god will never let them come into his righteousness , nor let it come into them to trouble them with that tedious transformation of them , from the fashions of this old world , by the renewing of their minds , into a new creature , but onely adde or leave them to adde iniquity unto their iniquity , that when the iniquity of these sin●ul saints is at the height , the rewa●d of christs righteousness may be given them . but seeing there 's no such haste , nor much need to make mad folks run , who can find the way fast enough to hell , whether ( facilis discersus a●●rn● ) the descent is easie , and the devil eager and skilful enough to drive them without t. d.s doctrine to help him , i shall check the wilde a●lies colt in his course , which lacks much more to be fetcht in with the spirits bridle , then forc't on with t.ds. anti-scriptural spurre : in order whereunto i deny the first proposition of t. ds. last argument , as utterly untrue , for that scripture cor. . ult . tells us not so ( as he faith it tells us ) it doth not say ( as ) christ was made sin for us ( s● ) we righteousness in him , as t.d. repeats it to the perverting of it , as by his perverse readings , repetitions , rendings , renditions , sundry silly senses , and manifold foolish meaning he perverts many more : but it faith of god , that he made him sin for us who knew no sin , that we might be made the righteousness of god in him ; and that 's another matter , then t.d. makes of it ; who first writes it down the wrong way , and then wrests it to a worse end ; for if it were truely so ( but that text sayes not that it 's so as t.d. mis-rehearses it ) then to transpose his own words p. . as christ is no sinner by inhaerent defilement but by imputation onely , so his members must for ever be no saints by any inherent holiness or purity , but imputation onely ; and as christ never was the subject ( inhasionis ) of what we were such subjects of ( viz. ) sin , lust , filth , envy , hatred , and other works of the flesh , which the light condemns , but was accursed for them onely , as things done by us and not him , so we m●st never be such subjects , as he was of the contrary graces and fruits of the spirit , love , ioy , meekness temperance , &c. but must onely be saved for them as things done by him , but never from them to all eternity , but remain ( as he was in all points of misery , cursedness , affliction , infirmity , evil and sorrow , tribulation , temptation , like unto us , transgression and sin onely excepted , heb. . . so ) in all points of mercy , blessedness , ioy , peace , power , glory , rest , good consolation and happiness , like unto him , inherent grace , righteeousness and holiness onely excepted : and so the body , that is united to that head , must abide absolutely for ever , as filthy as the head it self perfectly holy , which is a doctrine as false as falshood can make it , and a matter not onely ridiculous and monstruous to imagine , but more monstruously ridiculous , if that meer imagination should be true . humano capiti cervicom pictor equinam iungere si vellet risum teneatis amici ? and if t. d. ( the summe of whole doctrine from the scripture is this ; viz. as the iust once suffered for the unjust , but was never made inhaerently unjust by his injustice , so the unjust are saved for the iust ones sake , but must never be made inhaerently just by his justice ) shall yet insist upon it as at all inferred from that place , i desire him in order to his satisfaction to the contrary to eye it a little better , as it is in the greek , and then instead of arguing thus ( as he falsly does ) that as christ was made sin , so we are made righteousness by imputation , not inherence , he may ( as i do ) find good ground from thence to argue thus ( viz. ) if christ was made sin , but by imputation onely , not inherence , and we righteousness , not by imputation onely , but inherence , then not so ●● he was made sin for us , are we made the righteousness of god in him , but in another manner : but the former is true , therefore the latter . in proof of the former , let it be well weighed , how the apostle when he sayes , god made him sin for us , uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is of a far more shallow and slender signification then that he uses , when he saith that we may be made righteousness of god in him ( viz. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a word of a deeper dye ; for howbeit , they both are rendred by this term ( made ) in the english text , yet do found forth two different sorts of makings , whereof the one is not so real and substantial as the othe● : for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though they do signifie a true making sometimes , and may truly be translated fac●o , efficio , and ( passive ) efficior , yet is at most but a making of a more ( as i may so say ) sleightby , external and accidental kind then the other , & sometimes such a one as amounts to no more then a meer accounting or reckoning a matter to be so or so , as it is thereby said to be made : wereupon they are sometimes rendred not onely in many other secondary sense , as by afficio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afficio te malis ) also by causo , pono , propono , redulo , colloco , sometimes simul , & when one is said to be made a child an heir that is not so born , by adupt● but used also sometimes to express existrimo , and to signifie the making of a thing no otherwise then by meer ●ptimation and computa●ion , and so god is said here to make christ sin for us , who knew and did no sin , in himself ; but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such a solid sort of making as gives the thing , not a meer notional and accountative , but a real and no less then a true natural being so or so , as it is thereby denominated to be made ; for ( if more can be ) its more then sio , factus , sum i am made , even no less then nascor , gignor , natus , genius , siam , i am so or so bern , so by birth , so by nature , not by some meer external fabrication or function , as a dead painted picture that hath the shew , shadow and name , and not the life and being of what it represents , much less by meer fiction , imagination , or bare empty computation onely , but by a real infusion , impartition and conveyance of the nature of the efficient itself into the effect , so that it is according to the measure thereof as ( truly inhaerent ) and resident in the one as in the other ; as the nature of the vine in the branches . 't is to be observ'd that when ever we are said to be made anything truly really that christ was , so when ever christ is said to be made anything , that he , really was , it is exprest mostly , if not ever by that verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when the saints are said to be the sons of god , though adopted , because they were once degenerated into another seed by sin , into that favour freely by his gift of grace , yet to be by that same grace , begotten also back again to himself from beneath , and born from above of his spirit , renewing them by a washing of regeneration , john . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , t it . , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iohn i. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when christ is said to be made anything for us , or any thing to us , which he had the reality of for us , and we the reality of from him respectively , and not the meer account and imputation of it onely , its express by the same verb or root , as iohn i. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the word made flesh and dwells in us , rom i. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. made of the seed of abraham , born so , after the fl●●sh ; so gal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made of a woman , made under the law , made a curse for us , for he had the reality of our miseries wo and cursednesse , but the imputation onely of our iniquit●●s , so i cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. he was made unto us of god , wisdom , righteousness , sanctification , redemption , not accounted so onely , for when he is said to be made sin for us , it s spoken by another verb , implying that his being made sin , is a kind of making singled off from all the rest , for where he is said be in all points like to us , sin still is expected , heb. . . heb. . . for as much as the children were partakes of flesh and blood , he took part of the same and where they were partakers of sin , he took not part with them in that , but only took part of their sorrows , and took on him to be a curse to redeem them from it , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thus we are here said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made ( i.e. ) by a new birth , and not a bare naked account by the righteousness of god in christ ; and this is not so ( as t.d. dreams it is ) but far otherwise then so as christ is said to be made sin which is not ( as t.d. truly says ) by inhaerent defilement or real participation of the serpents seed , between which and him there is eternal enmity , nor of that sinful nature & image , which man was not created in and after , but contracted to himself by the fall , neither took he upon him that of angels , but he took on him the seed of abraham : but we who are of abrahams faith , and not of your meer adamical fancy , are made not computatively onely , but inhaerently righteous before god in him by a real participation of his own divine nature , so as whilst bodily in the world , to escape the pollution and corruption that 's in the world through lust , whereby , so far as partaking thereof as naturally to seek the things of gods kingdom , as ye who as yet are by nature his children , who hath b●gotten you to himself from god , who made you upright , do take care , by pleading for sins necessary continuance in you here , to uphold the fleshly glory of the devils kingdom . so that as to that ridiculous retort of t.d. to r.h. his argument , whereby from the vnion between christ and the saints , who sayes , i in them , and they in me , r.h. concludes that christ and his righteousness are in the saints ; and which t.d. refels foolishly thus , p. . t.d. viz. if that vnion makes us to be the subjects of what christ is the subject , because he is in us , then i hope it will make christ the subject of whatever we are because we are in him , and then christ is a sinner by inhaerent defilement . rep. i say what ere thou hopest i hope no such matter , and thy self , all whose hopes are yet but vain , wilt hope another matter then thou dost , when thou once comest to hope truly in christ iesus : thou hopest it seems at pre●ent , being loath to part with thy sins , that thou hast sufficient union with christ to thy iustification , while thou art the subject of nothing but sin , and without being the subject of him within thee or his righteousness either , or else it must follow that he is a sinner , and the subject of thy sin , because ( as thou hopest ) thou art in him ; but i tell thee thou hath neither part nor portion in this matter of i in them and they in me to thy iustification before god , nor ever shalt , till thou witness thy self as really born into , and by a new birth made after his righteous image , as thou falsly hopest thou art with god counted righteous for his sake before thou feel him , and his righteous image revealed , wrought , brought forth and formed in thee : and as for thy inference of sins being in him , because his saints be in him , drawn from our asserting his righteousness to be in his saints , because he is in them , it s a weak , lam● and decrepid deduction , forasmuch as first his being in them and they in him , can neither of them possibly be any sooner nor any further , then in such time and measure as the body of the sins of the ●eth is put off , by his circumcision of them to himself without hards , that they may be both ●it to dwell in him , in whom no sinner , while so , hath any inheritance or habitation , and fitted for him to dwell in , being made an holy habitation for him , by his spirit ; for if any man be in christ , he is a new creature old things are past away , all things become new ; though ye old creatures , as far as your thoughts can thrust you , and as far as your meer imagining of your selves to be in him , when ye a●e not , can let you in , who will , needs be intruding yourselves into him impudently before your time : and if any man be in christ iesus , in whom to them that are in him there is no condemnation , he must be out of the transgressions , to the least of which the condemnation is till it be condemned as well away from , as in his fl●sh , and must walk not after the flesh , but after the spirit ; and again if christ the lord come into any man as his temple , the sinner cannot abide the day of his comming , nor stand at his appearing , mal. . . . . but the refiners fire and the fullers sope passes before him , even the spirit of judgement , and burning to purge away the drosse and tin throwly and wash away all the flesh and blood , isa. . . yea if ever christ be in you , the body is dead because of sin , the spirit is life , because of righteousness ; rom. . . . and assuredly both christs being in his saints . and they in him , were neither of them intended of god to that end , that in such wise as they of righteousnesse by him , so he should be the subject of inherent sin , but both one and t'other to one and the same cleane contrary end , and purpose , ( viz. ) onely , and alone their deliverance in him from the sin in which they could never be just , or any better then abominable in his sight , but not in any that they should be saved from the sin , and he by being in them become the subject of it in their stead ; that we might be made the righteousnesse of god in him , and not he the image of satan forever in our room : so it s said , pet. . . that christ once suffered for our sins the just for the unjust , not that he might bring us to god only and not bring god to us , nor so as to own and count us holy in our sins , but to bring us to be gods children by nature and image and not to bring us to be so thought , and yet le● us like the devill , much lesse to make himselfe by sin like the devil ; and that this is the onely end , it s said , for what the law could not do in regard it was weak● through our flesh , god sending his own son in the likenesse of sinfull flesh , and for sin , condemned sin in our● fl●sh , that the righteousnesse of the law might be fulfilled in us , who walk not after the flesh ( as all sinners and no saints do ) but after the spirit , rom. . . . which is one ( viz. ) the d of the scriptures above named , i am under the examination of t. d's . admirable answers too , which that i may rid my hands on 't while t is in hand , and not need to take it in hand any more , and also , because his answer to it suits so well with what i am here saying , not mattering so much order , as to tarry till its turn comes , i shall take notice of his answer to it , and by a briefe reply , take it out of the way ; as i go : having ●aid no other of the d verse then i myself do , he grants that the verse imports the end , for which god sent christ ( viz. ) that the righteousnesse of the law might be fulfilled ( in us ) so far he is right and runs with me , but then he speedily spoils all again , adding that by that term ( in us ) is meant not in our own persons , but in christ , his righteousnesse imputed to us , as if it had been inherent in our selves : which i told him then when he uttered it ( as he relates ) p. . . was his own meaning , but not pauls , to which his yes started up against my no , and so it ended for that time . but a word or two with thee t.d. about it now : is the sense and meaning of that term ( in us ) ( not in us ) but ( in another ) not ( in our persons ) but ( in christ ? ) . i never heard so much in all my dayes , that i know of , till i had it from thee , and if thou hadst not told me so , i should never have believed it , to have been so , any more then i can believe it now thou dost tell me it is so , and that is ( to say the truth ) not at all ; for if this be so , that when the spirit of god sayes ( in us ) we must understand him as intending ( not in us ) but ( in some other ) i can't tell where we shall have him , nor how to understand him distinctly more then one can understand thee , who oft speakst on thing and thinkst another , and hast so many meanings for one scripture somtimes , that thou know it not which to take for true , nor which of them all to fix upon as the spirits , but hangst thy people up in the aire , there to hover with thy self in the clouds of darknesse , till neither thou nor they know well , either where ye are , or what ye say , nor whereof ye affirm . but surely t. d. though thou thinkst ( as all takers of gods covenant into their mouths , that hate to bereformed and cast his words behind them do ) that god is such a one as thy selfe , psal. . and goest about to make thy more talkt on , then well known unity in trinity , a trinity of vain talkers , and meer mockers of men like thy self , saying one thing & meaning oft another ( viz. ) that god offers salvation to all men but intends it onely to a few , or at least ( by thy own confession ) offers it to more then he intends it , though i believe thy words were as r.h. rehearses p. . and that twast an usuall thing with christ to speak words of a doubtfull sense : so that his meaning may be mistaken ( by none but illiterate anti-spiritists say i ) when his words are taken in the most ordinary and literall sense by ( every man ) not meaning ( every individuall ) but ( a very few ) and by ( all ) but ( some ) and that the meaning of the spirits words joh. . cannot be as the letter of them doth import [ ut prius ] p. . . and so here that by [ in us ] they all three mean not [ in our persons ] but [ in christ ] and a deal more of such hoberdipoise ; but let the father , word , and spirit , which are one , be true in their witnesse in heaven and every man a lyar , that belyes them as thou doest , for there is no such matter , as thou intimately of them , but the wayes and words of wisdome are all plain to him that understandeth pro. . and dark to none but the children of darknesse and parables to none , but such as seeing see not , therefore must not see the mysteries of the gospell , which are revealed to babes , nor his secrets which are hid to none but such as fear not him , whose secrets are with those that fear him ; blind priests and people hate the light , therefore of truth can have no sight . else how easily might they see that god , christ and the spirit , mean as they say , and do not mean by [ all ] [ but a few ] nor by [ in ] [ out ] nor here by [ in us ] [ in another ] or [ not in us ] and if this may passe for a current answer to say , god by [ yea ] means not [ yea ] but [ nay ] which he that hath his fingers in the fire , and will not pull them out at the hearing of , 't is almost pitty but he should be burnt . this is an easier way to put off truth by , then the common creephole of all the clergy , when they are cronded up into a corner [ viz. ] in aliquo sensu ita est , in alie sensu non in one sense 't is so in another not , which may serve not t.d. onely , who hath more senses to one scripture then every one hath , or he should have , though not enough to serve his turn , but also the veriest duncicall disputant in the world. yea at this rates when paul tells us that if christ be not in us , we are reprobates , and 't is christ in us , onely who is the hope of glory ; if i were minded not to admit of such a troublesome guest in my heart ; as christ is to all such sinner-like saints , as t. d's . saints are , i could easily turn him out into the stable , as they did of old that could afford him no room at all in the iune and excuse my selfe in it well enough too , by telling him in t. d's . distinction , that by [ in us ] paul means not ( in us ) but [ in christ ] and so tell christ he is ( in us ) enough to our justification ; if he be but in himself . and as this last sense or senselesse meaning of t.d. who sayes by ( in us ) is meant ( not in us ) but ( in another ) as also that the righteousnesse that is in another i.e. christ , is in a sense too ( as good as ●on-sense ) i.e. by imputation , ours and ( in us ) ( for that which is fulfilled not in our persons but in christ is according to t.d. in that scripture rom. . said to be fulfil'd ( in us ) as if it had been inherent in selves ) . i say as that distinction of t.d. concerning ( in us ) not meant ( in our persons ) but ( in christ ) and by ( in christ ) when fulfilling the righteousnesse of the law is spoken of , ministers latitude and liberty enough to our ministers , whereby to fence of and save themselves from truth , so it lends liberty and license more then enough to their priestlike people , to save themselves in their sins ; for what will many care what they do themselves , if the law be not to be fulfil'd in themselves by christ ; but 't is enough in themselves fulfil'd to their justification if in christ for them , and as well as if it were inhaerent in them : so though the priests oft preach thus viz. he that made us without our selves will not save us without our selves , yet fith they to the contradiction of themselves as oft unpreach it again , saying he that made us without our selves , will save us without our selves by anothers fulfilling the law not in us but in himselfe for us , their people will quickly cry . hang sorrow and care and of their two selfe confusing doctrines cleave to that , that 's next to them , easiest and most fitting their turns , and fall a preaching presently in their works the pleasing things their priests , who do docere faciendo faciendo , do preach both in words and deeds he that made us will save us , and shew us mercy without any goodnesse of our own . if ( in another ) ( in us ) be and ( in us ) ( in another ) wee 'l ne'er be good , good deemd are we in this , in that , ith rather . so having wiped out by the way , that blot or blurr'd answer of t.d. to my argument from rom. . . . seeing his answer to what we urge from rom. . . ( the d of the scriptures above said ) is as neer in kind to it for fillynesse , as that d verse from whence we argue is neer in truth to the d and . he here make as short a dispatch and round a reply to that too , now i am about it : arg. the law of the spirit of life in christ jesus hath made me free f●om the law of sin and death ( saith paul ) and ( say we ) the law of the spirit that is in christ and in the saints whereby , the saints are justified , is the same therefore the work of the spirit of christ in us is the cause of our justification . that place quoth t. d's p. . ( but i trow not ) is much against you for the apostle asserts the holiness of mans nature as a work of the spirit conforming it to the law to be the meritorious case of our freedome from sin and death . rep. thus far is son , and not against us , i am well assured , for 't is no lesse then the very cardinall truth we plead for against t.d. that the holynesse of our nature as a work of the spirit conforming it to the law , is the deserving cause of justification , for conformity to the law cannot deserve condemnation but non-condemnation and so ( which is all one ) justification : and if this be not enough on our side , t.d. adds more ; let me add ( quoth he ) p. . that the law of the spirit of life here spoken of , is not onely the meritorious cause of our freedom from death , but from the law of sin or obeying sin as a law : in all this i own t.d. whose answer to my argument is thus far as answerable , that is , as yeilding to it as i do desire . but then t.d. whose manner it is often to give a thing , and take a thing ( which is the devils gold ring , as i have heard children say when i was a child ) doth not in all this give the cause to us so much , but he thinks he gets it and carryes it away from us again , as much in other parts and particulars of that his parti — coloured answer : but i hope we shall fetch it all again , and no thank to him for his gifts and grants , sith what he gives he would have it all again if he could tell how , and he thinks he plucks much from us again , st by saying thus ( viz. ) mark withall ( quoth he ) though i grant you the holynesse of mans nature as a work of the spirit conforming it to the law , is the meritorious cause of our freedom from sin and death yet 't is not that which is ( in us ) but ( in christ ) the law of the spirit , and so the holynesse of mans nature i and paul 〈◊〉 of , is that ( in christ ) and not that ( in our persons . ) r. to which i reply thus . . what if i should answer t.d. that by ( in christ ) is not meant ( in christs person ) but ( in us ) 〈◊〉 eb●tl●● ●●lionis to serve him in his own kind , for when we say with p●●●● 〈◊〉 , that the righteousnesse of the law is by christ condemning sin in ou● 〈◊〉 to be fulfilled ( in us ) he answers us thus that by that term ( in us ) is not meant ( in our persons ) but ( in christ ) i might as well say retro that by ( in christ ) is not meant ( in christs person ) but ( in us ) adbomi●●m it holds well enough till t.d. recants his own odde distinction of the same kind : but as it s as unfound in itselfe as his is , so t.d. is not yet come to bear it to be done to by us , as he does to us , and therefore i must sit him to a better answer . . then i reply that thought the law of the spirit of life be in christ , yet not onely in him , or exclusively of its being in the saints , but so as that from him and from his being in them it consequently , and upon that account is in them also , for christ is not in any , as their righteousnesse , in whom his righteousnesse and the spirit of life , that is in him , is not together with him also ; yea though it will not follow as thou fainest from the saints being in christ , who were once sinners to their sins being in christ together with them ( so the reasons above said , where i told thee that men must leave their sins behind them and be by christ divested of them before they can come indeed to be in christ , to whom no sinners ( while sinners ) are or can be united ( unlesse thou wilt contradict paul who faith what concord between christ and belial ) yet if christ be in saints , who leaves nothing of his own behind him where ere he comes , his righteousnesse , holynesse , and spirit of life , is in them also . but no more of this t. d. confesses it p. . ' t is true ( quoth he ) that the same spirit is in christ and in his saints , but then he hath a double bolt for all this wherewith to shut us out from justification by that spirit , in christ as in us . . the spirit in us doth not conform us to the law fully ( quoth he ) notwitstanding your vain assertion of perfection . rep. i never said that the spirit of christ in you did conform you fully to the law , if when thou sayst ( conform us ) thou meanst your selves ; for ye are farenough from perfection , to whom it seemes a vain●assertion , a doctrine of devils , to talk of or reach it , and how should the spirit conform you to the law , who though you have it striving in you and reproving you of sin , yet do in the stiffnesse and uncircumcis'dnesse of your hearts and eares alwayes quench , grieve , resist it , refuse to be led by it and will not walk after it ; but after the flesh ? but the saints ( and such onely are all those that walk after it , and not after the flesh ) it eitheir conforms them to the law , and that fully too , or else what doth it conform them to ? partly the law and partly the lust ? partly to it selfe , and partly to the flesh ? doth it lead any into any sin , which is transgression of the law ? or onely out of all sin all such as give up to be guided by it ? if any be at all deform'd , it is because they conform to the flesh , and follow it , and stop the spirit ; but if any conform to the spirit , and follow it , it will conform them fully to the law , and not to the forms , fashions , foolish fellowships and lusts of the world , but transform them from all these by the renewing of their minds , and lead them to perfect holynesse in the fear of god , thy vain assertion to the contrary in any wise norwithstanding . thus the st . bolt is broken , but ly ( quoth he ) if the spirit did conform us to the law fully , yet were not that conformity the merit of justification . rep. oh strange ! that t.d. should deem there 's strength in this to stand out against us by , which is far weaker then the former : doth the spirit working holinesse in our natures and persons , not merit justification , which is non-condemnation ? are christ and his spirits works of lesse or worse merit in one time place and person then another ? i judg'd they had been every where , and alwayes alike , and of like good desert from the dignity of the person doing them ( or else t.d. lyes p. . of his . pamp ) and especially that their good works , which are the fulfilling of the law deserve non-condemnation ( ) justification ( or else t.d. lyes again in that same page ) but sith the spirit of life , and works of holinesse in our nature and persons conforming them fully to the law do not ( as t.d. p. . said before they did from the dignity of christs person ) deserve non-condemnation ( for their conformity to , it , or transgression of it merits one thing or other , good or evill ; and we use to say no truly good work deserves evill , more then an evill work merits good ) we will take it for granted that t.d. thinks the spirits conforming us to the law deserves condemnation , and so let it stand that all people may understand the blasphemy and folly of it . thus t.d. pulls hard to have his own again , but what he can't win by force of false position , hee l see if he can beg it back from us in these following fawning questions . i would fain know what or whether precedent holynesse in the saints merits subsequent holynesse ; or whether the exercise of what they have , is the meritorious cause of what they have not or of perfection , especially , if the law of sin intends the corruption of nature , as the law of the spirit of the life does holynesse of nature , i would be instructed how a nature in part corrupted can deserve totall freedome , and i am sure the first work of the spirit renewes our nature but in part . rep. if i should grant t.d. in the negative all he asks , as he thinks i will my negative or denying or saying n● were such answer to his questions as he desires ; but if i should say yea to all his que●yes , it dashes him down , and denyes all he would have ; and yet i must say yea to most of them if i say the truth . therefore t.d. i say yea to some and nay to some : to the st i answer yea , that precedent holynesse in the saints , merits subsequent holynesse and to the ad i answer yea , the exercise of what the saints have is a meritorious cause of what yet they have not : and sith thou askest what precedent holynesse the saints exercising of when they have it , deserves subsequent holynesse , or what they have not ? i answer all that is the fruit of the spirit in them , and the gift of god to them , whether active or passive , ( if to merit be to be worthy of a thing by right of promise at least . ) 't was given to the saints , both to believe and suffer phil. . yet they were worthy of the kingdome for which they suffered by beleiving the testimony of it , and suffering for it , thess. . 't was the gift of god by promise to such as fight and ouercome to walk with christ in white , and the gift of god to the saints , that they could sight , and by his strength overcome , yet they shall walk with me in white faith christ , for they are worthy . 't was gods gift to do his commandements , yet for all that the doing thereof deserves that they yet have not , and without the doing of which they should not enter by right , gives right to enter the citty and eat of the tree of life , rev. . . five talents , and two , and one were gods gift , yet as he that did not encrease and improve what he had merited at least the losse of it , so they that exercised the and the merited the doubling of theirs and by promise had right , using what they had , and being faithfull in few littles , to many , and to more abundance and to the joy of the lord : much more i might say , but t.d. denyes in this the doctrine of his fellow divines , who tell that the improvement of 〈◊〉 grace ( as they call it ) deserves not the gift of speciall , but the improvement of special grace deserves more of that still : so that though they deny a meritorious transition a genere ad genus , from exercising of one kind of grace ( say they ) men deserve not another kind , as he that improves riches deserves not righteousnesse : yet a desert ( say they ) there is , by the exercise of some grace of one kind , of more of the same kind , as he that is holy deserves more holynesse and he that sowes to the spirit of life , shall have life everlasting , as he that sowes to the flesh reaps a crop ( as all persons are to do suitable to their seed ) of more corruption : and if purchase may be granted to be meritorious of what is purchased , he that useth a lower ministration ( ) the office of a deacon well , purchaseth to himself ( saith paul, tim. . ) a good degree and great boldness in the faith in christ iesus , and he that will entertain holynesse , and christ when he knocks to come in , deserves to have the devill and uncleannesse driven out by him , whose work it is to destroy the works of the devill , and the very end of his comming into the world ; as till a man does , he deserves the devill should dwell in him still , as he must do , and not christ , because 〈◊〉 existens proh betalienum . and as to the last query about which t.d. would be instructed ( as i see he had need ) i say no corrupt nature deserves totall freedom , but the holy nature , which is in bondage to the corrupt nature ( which is the enmity , and to be slain , and never reconciled , for it is the devills ) that deserves to be freed from the other , that usurps over it , as esau did over iacob a while , the heir of all , and as the seed of the woman deserves to be delivered from the enslaving seed of the serpent . and as for the spirits renewing our nature but in part at 〈◊〉 that 's true but every part of that renewed nature is perfect and perfectly renewed in a measure , and not partly renewed and partly corrupted as i shewed t.d. above , every part of that , which in its nature is perfect , being truly perfect as the whole is . so having totally taken away two of t. d's . miserable mistaking answers to two of the above named scriptures , whence we disputed with him , the justification of saints by the gracious works of christ , and his spirit in them , and not those in christs person onely , it matters not much , now i am gone abroad from following the first i began upon fully to an end , if i fall upon that in tit. . . and make as quick a riddance of his gracelesse answer to that , and th●n i shall have no more to do but go to an end with that in i cor. . . which i am a little digres't from proceeding in for a while , and with that i shall make an end for altogether as to this time with t.d. about the way of our justification by the holynesse , righteouscesse , and grace of christ as inhaerent in us . our argument is much what the same , yet somwhat stronger then t.d. relates it p. . ( viz. ) that the grace of eternall life , being that grace which ver . . ( though oppos'd to the works of righteousnesse , which we work of ourselves without the spirit ) yet is the same that 's otherwise call'd washing of regeneration and the renewing of the holy spirit , it follows that we are justified by the washing of regeneration and spirit of christ within renewing us . to this t. d. saying ( in word ) i am much mistaken ( in deed ) mistakes himselfe much more in his semi-demi answering thus ( viz. ) that grace there is meant not of sanctification , but of the savour of god , which is manifest in the donation of his son to us , imputation of his righteousnesse and acceptance of us , as righteous in him . rep. what a messe of gracelesse grace is here of t. d's making , here 's grace with a witnesse , almost all manner of grace mentioned as materiall , and of moment in the matter of justification , but one , which is of so much use that all the rest are in a manner uselesse till it come in , and which makes all the rest grace so that ( to say no more then then truth ) they are no grace to us before it or without it ; and that ( viz. ) sanctification while others are included , is onely and alone excluded : poor sanctification , it s set aside , it s thrust out still from entring the lines of communication among its fellows . t. d. stands against the dore so that , if he may rule the rost , men shall be in favour with god and ( contrary to what divines commonly say , when they say , as they do all , that sanctification manifests iustification and the favour of god ) have it manifested too , in the donation of his son to them , the imputation of his righteousnesse and acceptance of them as righteous in him , and so consequently , a title to the inheritance , the kingdome , glory , and all the good that heaven affords to all eternity ; but washing regeneration , sanctification , renovation by the spirit , sanctification and sa●vation from the sins , which sins deserve the wrath , the curse and the condemnation , which salvation from the sins ( alias ) sanctification must be before any well grounded hope of escaping the codemnation , curse and wrath to come can be had , this latter sort of grace is shut out for a wrangler by the wrangling contenders against the truth , who had rather obey unrighteousnesse then it , and their lusts then him , they call their lord and saviour , and must be none of the ingredients among the company of causes of mens acceptance with god , and being accounted righeous by him , but if they be not righteous and holy , must be counted to be so , without it , and , if they be so , must be counted so by that which resides in another person , by which till it come into themselves , they are not made so , and without it , by the being of which , as in themselves and not as in another , they can onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be truly made and really become righteous and holy : and so that grace , which mainly , if not onely ( as it is a gift ) gives the proper name and nature of grace to all the other grace , may say of it self , cum nemo extru di potest itur ad me , when none ought to be excluded as not meant , where every grace god is mentioned in the gospell , i onely am left out alone , and they seek my life also . but go too t.d. thou must not have thy wicked will in this wise against gods , about this thy so bold a bolting out of this grace of sanctificatin from concomitating and concurring together with faith ( which is but a part of it , the whole series of the particular graces of which generall grace of sanctification are all fruits of the spirit ) in the matter of our being counted just in the sight of god : but as blindly buisy as thou art to tell us in a far other sense then paul does , that if it be of grace then not of works and if of works , not of grace , yet i must tell thee that albeit it be of grace , and , as paul sayes truly , rom. . and in this . tit. . not of works of righteousnesse which we work in our own wills , wisdom , and strength in obedience to the law , without christ and the spirit , who onely can conform us to it , and fulfill it in us , otherwise grace indeed is no more grace , but it being of grace , that kind of work is no more work . yet it is not so of grace as that the fruits of the spirit , sanctification , washing , renewing , and the works of christ in us are excluded , otherwise christs own works ( absit blasphemia ) are no more works , and of no such force and worth ( as thou blushest not to blaspheme so as to say they are not p. . ) as to merit justification . yea so necessarily is it of such good works as are wrought in us by christ , that otherwise grace it selfe were no more grace ; for what grace is that of being so or so , so long as we are not in truth so as we are accounted ? to be accounted justified , accounted accepted with god , and accounted his children , heirs of his kingdom , righteous , holy , saved from our sins ( which whiles they abide the wrath of god abides , and condemnation , and cursing hangs over the head of the subjects thereof ) and yet not really to be so , as none are , and as ( nemine contradicente ) without all contradiction none can know themselves to be , till sanctification , which is the evidence for heaven , and that which to us and all men shewes our title to all the foresaid priviledges and prerogatives , doth appeare upon us : i say , what grace is all this ? what salvation from sin whiles sin remaines ? what redemption from the and curse the effects of sin while sin the cause thereof rests on us unremoved ? all this faith of the favour of god is but fiction this hope of heaven , but vain , groundlesse , heartlesse , and frustraneous , this divination of t.d. a meer dream of a hungry thirsty man , that dreames he eats and drinks , but as it s said before , his soul is empty , and when he awakes , behold its another matter : oh but ( quoth t.d. the spirit of god the d person in the trinity , he does apply the righteousnesse of christ to us to our justification and so we are justified perhaps ( say you qua. what you will ) and not upon account of sanctification of us , by his work grace of in our hearts and so that phrase justified by the spirit , which ye insist so much on , con. . . may be meant of the spirits application . rep. mark reader ( for having run throw the other . i return now to the st . of the . scriptures that we urged from , and t.d. answers so lamely to ) t.d. sayes perhapse it s meant of the spirits application to which i say , 't were better for t. d's . cause if it might be so meant , but for one reason i shall shew , it may not , must not , cannot , unlesse t.d. means a nigher kind of application , then i am sure he does , for if by justified by the spirit be there meant of the spirits outward application onely or imputation of christs righteousnesse without us to our justifying before god , then the work of the spirits washing and sanctifying us also must be meant of the spirits outwa●d application only and meer imputation of the cleannesse and holinesse of christ to us for our washing and sanctification , for paul sayes the same of them , they all hang on one string and must run the same way and be taken in the same sense relating all to that one author thereof the spir●● : such ( viz. ) drunkards , effeminate , adulterers , &c. were some of you , but ye are washed , but ye are sanctified , but ye are justified by the spirit of our god : so if one ( ) justification be by externall application onely , then the other ( viz. ) our washing and sanctifying is but by such an empty application , and outward imagina●y account and imputation onely and not by the inward holy operations of the spirit . and indeed all your grace is one part of it as well as another by such outward application , and meer computation onely , and not by any true real internal application of christs righteousness , sufferings , and blood to your souls and consciences , to the purging of them from dead works to the true serving of the living god , your iustification is by imputation and outward application , your washings , regenerations , sanctifications , holinesses , renovations , and all ye have is by such a meer imputation and application of what is far off you in christs person to your selves , so that what ever he is in whom is no sin , you will deem and dream that god deems you so to be , upon nothing but a meer blind confidence and conceit , that swimmes in your brain that 't is so , when 't is no such thing , god knows : and so as one , that being at the north of scotland hungry and naked , should in his thoughts onely apply a garment or a mess of meat to himself , that 's as far off him as the south of england , must needs perish for want on 't , if it be brought and applyed no neerer to him , then so ; so you in all your applications of christ , and what ever is in him , who is as far off as heaven , whil'st you are but on earth , far enough from thence , the lord knows , must necessarily faint , famish , perish , pine and starve , till ye come to witness christ and the robes of his righteousness and holiness within your selves , and eat his flesh , and drink his blood , and put him on a little more effectually then ye do , by all your dead faith , and your eatings and drinkings of bread and wine , for all your imagined spirits , applyings and imputings , by which , that the whole world , which d●th already , may and you together with it lye still in wickedness , ye are ever dispelling and disputing all true inherent h●liness out of door● : and so being but in a meer aery talk , and vain thought of things , that ye are in them when ye are out of them , and not doers your selves of what ye hear christ hath done for you before , as an ensample , that ye should by his power in the leadings of his light and spirit do the same , ye do , but deceive your own souls : and , as both paul and iames , who both agree and we with them against you in this , do truly tell you , as righteous and religi●us as ye seem to be to your selves and each to other , all your religion is but va●n , and your hopes that ye are this and that in the account of god , that ye are iust and pure , when really ye are nothing so , will prove abortive , and as that of the hypocrite , when the lord takes away his soul , no other then the giving up the ghost : for gal. . , . if any man think himself to be something , and that he is thought of god , for that holiness which is in another without him , to be something when he is nothing , and witnesseth neither that other , nor his holiness within himself , he deceiveth himself : but let every man prove his own work , and what he doth by the spirit of christ within himself of the will of god , and then shall he have rejoycing with in himself alone or at least als● , and not in another person without him onely , and he that glorieth , will gl●●y in the lord , christ in him the hope of glory , in the lord in himself , in whom the seed of israel finds righteousnesse and strength , and salvation from the sin , is iustified and shall glory , i a. . , , , , . or not every one that commendeth himself as iustified by christ , will appear approved at last , but he whom the lord commendeth , which is no man of sin that i know of , which david himself stood condemed in , cor. , , . so having snaptasunder one of the two strings to his bow by which t. d. strove to shoot back to us that arrow and shast , which was sharp in his , and in the heart of all the enemies to justification by the spirit of grace and life within us , from cor. . . which pretended to no great strength it self , being a string made but of a meer may be , or perhaps for justified by the spirit ( if not otherwise ) may be meant ( quoth he ) of the spirits application ; i come to try the strength of his other string , which is patcht up of no better then such a poor peice of toe too , as peradventure or perhaps ; for when we say with paul in the text the saints are washed , sanctified and justified all one and the same way ( viz. ) in the name of the lord iesus and by the spirit of god and his grace and holy operations in us , t. d. who confesses he chose to out-word us ( see his epistle ) and is never to seek for something or other to say , though his aliquid is ever nihil , sayes thus . i might say that perhaps the clause should be referr'd to sanctification , which is in a more appropriate manner attributed to the spirits efficiency , as if the order of the words had been but ye are sanctifyed by the spirit of our god. rep. then it seemes justification must go look its efficient somewhere else and must have no share with washing and sanctification in the spirits holy workings in the saints : it must be in the name of god only , and the other onely by the spirit , as if the name and spirit of god were such heterogeneous matters , that what 's done by one cant be said to be done by the other , and as if paul had mistooke himself in the placing of his words , and had been by the infallible spirit misguided , misplacing of them so , that when he should have said ye are justified onely in the name of the lord , and onely wash't and sanctified by the spirit of god , confusedly crouds these effects all under one cause , and sayes ye are not onely washt and sanctified but ye are justified also in the name of the lord , and by the spirit of our god. i do not wonder thou purst in this with perhaps only , for hadst thou absolutely affirmed it for a positive truth , thou hadst of a truth lyed thy self into a very laughing stock to the lowest capacity in the country , by thy talk of so transcendently untrue a transposition . t. d. but such traspositions are not without instance in the scripture ( quoth t.d. ) as math. . . give not that which is holy to dogs nor cast ye your pearls before swine least they trample them under their feet , and turn again and rent , where turn again and rent you is joyned to the dogs ( quoth he ) for as swine ds trample under their feet , so dogs do fly upon a man and tear him down . rep. we know well enough its the property of dogs and i swine to turn and tea● , and ●rample , when pearls and holy things are held out to them , having paid pretty well for the experimentall learning of it we have , since we began to tell the pretious truth , and hold out such a holy thing as inhaerent holynesse is , to such an unholy seed as your selves are ● but i am y●t to learn that these these ill qualities of turning , tearing , trampling , do not all . jointly agree to both or either of these creatures , severally considered , yea all of them as much to one as to the other : for as dogs turn and tear , so do swine , and as swine trample under their feet what th●y tear , so do dogs , or else the scripture , which is very unlike to t. d's . scripture about it , is in this case utterly unlike it self ; for it tells us of the gentiles , which in oppsition to the children are called the dogs math. . . which are without the holy citty , or any right to enter there rev. . . . ( though in their anger & envy canina utentes facundia they grin like a dog and go round about it , psal. to whom yet the outward court of the temple externall forms , worships , observations , ordinances and name of christians is given ) that they tread or trample the holy citty under feet , rev. . . . no marveil therefore the cat winkt when both her eyes were out , and that t.d. durst not speak his mind out positively , nor point blank neither one way nor another , in answer to our argument from that scripture , cor. . . but only by perha●●es ; seeing he was so blinded by it that he saw nothing what to return directly and downrightly to it : and since he puts it off to us with no more force then perhaps it is so , or perhaps so , as he sayes 't is , though i have said much more for satisfactions sake to such as seek the truth , yet to such as seek nothing more then how they may cavill against it , and turn it off from taking hold on either their own hearts or the hearts of others , i need do no more then put it all back upon t. d. again with per-haps it is so or so ; as i say 't is against him , it being a generall generall received maxime among all schoolmen that an argument , that flyes in ones face with no more force then forte ita , requires to be no more forcibly refel'd then with forte non . yea forte ita semper sat bene solvitur per forte non . thus i have at last made a clear end with t. d. as to this matter of justification , having to the undeceiving of such as by his misty makings out of our meanings in it , have much mistaken me and the qua. as po●ish about it , shewed plainly which way we hold it , and how it is , according to the scripture , of grace and not of works ( ) our works properly and onely so call'd , and yet not of grace onely but of works also ( ) such as christ and his spirit only works only in us : which the spirit in a sense subordinate to himself , who is the master-workman , to whom onely and gods grace in freely giving us such an alsufficicent assistant to do his will the glory of all belongeth is pleas'd , also , but more sparingly , to entitle by the the term of ours isa. . so that had it been as true , as [ if t.d. and his witnesses together with him , p. . be to be credited before himself alone ] 't is false that i disputed justification in those terms of ( by our good works ) as he says p. . yet if by our works we speak of those that god , christ and the spirit work in us , it can in no wise follow from thence , any more , then it doth from all his other pite●●s premises whereby he improves himself to prove me so , that i am a rank papist , nor so much as it followes from the remaining of so many relikes of the romish who●e among our english clergy that they are still living in and loving the skirts of that , great whores sco●tations . indeed to say as t.d. doth of s.f. he hath been at rome , * he had great bills of exchange from constantinople thither [a] he witnest against the pope and cardinal there yet was not medled with , [b] he saith he is above ordinances , [c] he saith iesuits and friars are [d] sounder in doctrine then those call'd the reformed churches , he made light on 't when he was charg'd with popery before ds of pe●ple , [e] he affirm'd justification by our good works , [f] and such as doctrines are a fair inlet to the papists bag and baggage ; [g] therefore probably he complyes with the pope and cardinals , hath a pension from him , and is manifestly a rank papist , these or piball'd magpie premises and humb●● bee propositions , whereof some are true and some false , may like so many roaring megs , and thundring canons , make such a hideous rumbling noyse in a country church ( as they use to say ) as to frighten poor folck out of their senses , and force all priest-bewitcht people whether they will or no into the faith of what followes at their heels , as the conclusion they serve to usher in ( viz ) that s.f. is a fer-vent factor for the sea of rome . neverthelesse * there is no more consequence in them , though less truth , then if a man should argue thus , where the antecedent and subsequent are both true , though the one very untruly deduced from the other viz. the wheelbarrow runs rumble to rumble : therefore the clergy will never leave climbing up by lyes , till down they tumble . the second apologetical , and expostulatory exercitation . chap. i. now i return again to thee iohn owen , whom ( excepting here and there with a word or two as occasion was ) i have not visited of a long time , being by t. d. his interposings in this question about iustification , which is excentrick from all the points in which thou encountrest the quakers , so totally taken off for many pages together from any steady discourse , or any but meer cursory conference with thee , that some men , who measure others by themselves and take an account of the quakers conjunctions with them in contending for truth , by the cowardly spirits they carry in their own brests , may term it little lesse then shameful or total tergiversation in me to tarry so long from thee , and not so much as face thee all this while . and now i am come to deal with thee , i shall freely allow thee the advantage of the utmost assistance that t.ds. book against the quakers , and that of i. t. or r. b. also affords thee to help thee ( if need be ) at any dead list , where thou art a stand in the doctrines about which i have to do with thee , which though some are more eminently to be canvased between us two then the rest , which are but transiently toucht on by thee , yet are no less then the five aforesaid , viz. . the letter . . the light. . the infallible spirits present infallible guidance . . the universality or particularity of the grace of god to the sons of men . . perfection of holinesse , and cleansing from sin in this life . in all which five ( whether in the selfe same order as they are here laid down in or no , i cannot say , nor is it much matter for that ) as i am first or last to speak on , or to joyne issue in against thee , so more or lesse t.d. falls in and joyns issue with thee in them against the quakers , so directly that i see not how i can meddle with one and let the other wholly alone , but must unavoidably hold an entercourse briefly or largely ( as occasion happens ) either simul or successivè with you both , and with i. tombes and r. baxt. also , who whether they meddle in their last book with them all or not , so as to prosecute them , yet intimate themselves both in that and other of their labours to be of the same minde with you , as also most of the divines , so called , are throughout this nation . now concerning these which are the grand subjects , in reference to which all that is said of any of them by either of us , in our disputation about them , is but the praedicate ; so contrary are we ( as the case yet stands between thy self , and me ) to each other in our assertions , that very much , if not most of that which is denominated of them respectively by either of us , is as absolutely gain-said by the other ; so as whatsoever is ( as most that thou sayest at all of it is ) falsly affirmed by thee of the scripture ( the subject which , in a shallow sound of words , thou seem'st to stand for , but art seen in truth to stand against ) is utterly denyed by me ; and most of that which is most truly asserted by me , and the quakers of the light , and all the rest of fore-named doctrines , is as positively denyed by thy self , though in thy denying thereof , thou dost not more evidently contradict both the truth and us , then thy silly self , who art yet so sensless as not to see it . what testimony it is that we bear of the grace of god , the spirits guidance , perfection , and true light ( the subjects which we plead for , and thou impleadest ) will be seen when i come in all plainness to give it out , with the good grounds thereof , as at last i shall ( god willing ) howbeit not till toward the last , for as much as in the last place thy false witnesse comes out against it ; and in the mean while betake my self to the intended tryal of those things which are ( as blindly , as boldly ) bolted out by thee about the scriptures ; and to declare wherein we do , and wherein we do not , and also why it is ( where-ever we do not ) that we neither do , nor may , nor can accord at all with thee about the scripture , for not assenting to whose meer fancies about which , as infallible and undoubted truths , ( having hung up thy flag of defiance against atheists , anti-scriptural iewes , and papists , and sought up thy foolish fight also with sundry of thy fellow protestant divines , for not dancing after thy unharmonious pipe , nor singing to the same truthlesse tune with thee about the scriptures ) thou beatest up the quarters of the quakers , and unjustly quarrel●st against them , slandering them ( as fowlely , as falsly ) in a long latine piece of scholastical scrible , as slanderers of the scripture ; whom yet thou neither dost , nor canst evince to be such , unless that be to slander the scripture to say no more of it then matter of truth . now for as much as my businesse with i. o. principally , and in part also , with t.d. ( as to the scriptures ) will lie mainly these two wayes , viz. first to clear the quakers from those clouds of ignominy , wherewith they ( as all their fellow clergy-men commonly do ) seek to cover them by their lyes of them , as a people that deserve to be held accursed among all for their enmity to the scripture . secondly to recover both priests and people ( as much as may be ) from under those dark , cloudy conceptions of the scripture , which these two men being overcast with themselves , labour what they can to beget others into , as if all the worlds were for ever utterly undone , and under the losse of all saving truth , and utterly without any possible way , whereby to come to the knowledge of the will of god concerning them in order to their souls salvation from sin and wrath to come , if the outward letter or external text of the scripture be not talkt up into the throne as the onely lapis lydius ex . . sure word of god , infallible guide , trusty teacher , supream iudge , perfect rule , st●m foundation , stable standard , fixt , unerring , unalterable measure , and such like ( as i.o. states it to be ) by which all doctrines , faiths , words , writings , spirits true or false must be toucht , tried and determined , or else no man can be at any certainty , where to be , what to believe , how to walk with god , which to take for truth , and which to turn from ; i shall first plainly shew what the scriptures are , and what we mean when we talk of scriptures . . briefly take notice of some of the base , unworthy , absurd abuses and fowl aspersions and unjust accusations whereby thou i.o. ( what in thee lies ) labourest much more abundantly and abominably ( i must needs say ) then the other ( as to this point ) to render us odious to all men as despisers and deniers of them ; and then dly . addressing to the controversie it self , leave all , who shall read such animadversions as are to be made by me of thy unfound assertions about it , to judge by that light of god in their own consciences , whether themselves or we erre most beside the scripture , or most duly deserve the censure of anti-scripturists . first then i shall here give all men to understand more distinctly yet then i have hitherto done what it is that i intend , and what i would be understood as speaking of by this term ( the scripture ) which is to be so often agitated in this discourse between me and i.o. in whose book also it is so often agitated ; and what sort of those holy scriptures it is , which is the common subject of which so much is prated and predicated by i.o. that is as utterly denyed by the quakers . that we may not by hanging in universals only , which are in no wise or sense truly seen , but by considering the particulars wherein they exist , conclude of things in a tumultuous mist of confusion , as thou dost , distinguishing where thou shouldst not , and jumbling things into a kind of omnigatherum which should be more singly and severally spoken of , whose trumpet gives such an uncertain sound , that its hard to know either how or where one must prepare to the battel . the word ( scripture ) then though it be an vnivocal , nor aequivocal ( as us'd by us ) yet is it a general term , and so ambiguous and doubtful , unless it be explained by its particulars , signifying not only all other kinds of scriptures , good and bad , that ever were in the world , but also more kinds , then one , of that kind of scripture which abstractively from , and more eminently then the rest in regard of its worth , we ordinarily call the scripture , and have singled out from all the rest as our present subject . what thou meanst in thy heedlesse handiement of this more general subject i can hardly find ; thou drivest it on when thou praedicatest this and that of it in most parts of thy dispute at randome in general terms , and run'st away with the word ( scripture ) at all adventure , scribling it over again and again , the scripture is this , the scripture is that , the scripture is written by inspiration of god , the scripture is the word of god , the scripture is entire to a tittle & perfect . &c. scarcely shewing which of those three several sorts of it , which thy self hast divided it into , thou wouldst have us to understand thee as speaking of , when thou denominarest these high things of it ( viz. ) whether first thou mean the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as thou caliest them , pag. . ) ( i ) the individual and immediate manuscripts of moses , the prophets , and apostles , and such holy and honest men , as were the first pen-men of the sundry parcels of that holy scripture , which was copied cut , the copy whereof is bound up in the bulk now called the bible . or secondly , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i ) the transcribed copies thereof , whether first immediate , that were ( at first hand ) taken out of the first copies : or secondly , those mighty mediate and far remote ones , taken by thou knowst not whom , out of thou knowst not what copies , that were handed downwards successively , not without some mixtures , mistakes , and ( for ought though knowest ) losse of much of what was at first , throw all the dark ages since then , to this of ours , by men that were some faithful , and some unfaithful , but none of them infallible ( by thy own confession , p. . ) or divinely inspired , so that it was impossible for them in any thing to mistake ; which uncertain copies ye have as your only rule and canon at this day ; in which copies neverthelesse of the originals yet remaining , that may ( secundum te i.o. according to thy concession ) be more or lesse crooked , as it happens , and ( thy self granting there are varieties among them ) cannot be all true ; thou dost not blush ( p. . ) to adde and say , that the whole scripture entire , as given out from god , is preserved without any losse , and within them all is every letter and tittle , &c. or thirdly , whether thou mean the several and various copies of the translations of those various and several transcriptions into several tongues and languages . what thou meanest ( i say ) or which of all these three sorts of writings , whether the first manuscripts only , or the transcripts and translations also ; or the two first only , and not the last , or all the three ; which are all three commonly called ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the holy scriptures , when thou praedicatest these glorious things of the scripture , thou dost not very distinctly declare , but goest on in generals , and that dolus latet in universalibus , thou art not ignorant ; so that he had need to be wise that very easily discerns thy mind , and what thou meanest : yet this i know full well , and 't is the more shame for thee if thou be ignorant of it , that some things may be said ( tru'y ) of some one of these , that cannot ( without falshood ) be affirmed of the other two , and some things of two that cannot of the third ; and he understands neither what he saith , nor whereof he affirmeth , whosoever he is , that without distinction denominates all the things , that thou dost of the scriptures , of these three sorts all alike , or of any two of them either , most of which will , upon due examination , not be found duly applicable to the very best . but whether thou intend one or two only , or all these three throughout thy book , when thou contendest for the scriptures to be now entire to a tittle , as at first giving forth , to be the light , word , power of god , and such like , is not easie to learn. if ever we hear of thee again about the scriptures , i desire thee to speak home as to these particulars , and to write thy mind more fully and plainly , and singly out , as in all places of thy book thou hast not done , but as one that hates the light ; and is not willing to come to close , pinchest in thy mind , and winkest , and twinklest , and triflest , and keepest back , as if thou wert afraid ( as no doubt thou art , though he that doth truth is not , ioh. . , . ) to look the light too fully in the face , or ( ex. s. . ) subtilius disputare , to dive too deep in thy dispuration about the light ; or , as the elephant , to drink more then needs must in fair water for fear of seeing a foul face : but veritas non quaerit a●gulos . for my part i shall deal ingnuously with thee in this , there are some things thou affirmest of the scriptures which i can grant to be true of some one of these three ( viz. of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that are not true of either the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or translations : and there be some things to be said truly of these two , that are not true of the first , and some things of the second , that are not true of the first , nor of the third , and somewhat of the third , that 's not true of either of the other . but when thou scarest so high as to affirm the scriptures ( as thou dost ) in general , to be the same in every tittle , syllable and iota as at first , to be the word of god , the living word , the spiritual light , the power of god , and much more , as will appear when i come to reck●n up , and rank the things thou praedicatest of the scriptures in order , in order to my answering of them , i ( who shall ever put a difference between the writing of the word , and the word it self written of ) do absolutely deny all these things of all the three sorts above mentioned ; and if it stand so as that thou understandest all these three ( as thou dost of one of them at least , and that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transcriptions , if but of one , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or first manuscripts , being all lost and mouldred , and translations all corrupted by thy own confession ) when thou affirmest all these things of the scripture , then , so let it stand for me till i have tryed the truth of thy positions , after which i hope all that stands not upon good ground , will of it self to the ground come tumbling down . and as by the word ( scripture ) i mean ( excepting where such things only are praedicated as are peculiar only to either one , or two of them , and not to all the three ) no less then all these three sorts of scripture in the main controversie with thee , so no more then these three sorts , and these not one jot more , not yet any farther then ( quâ tales ) ( ) so far only as they are scriptures ( properly , truly , and formally so called and considered ) or * outward writings , expressions , or declarations ad extra , by letters legible to our bodily eyes , however extant upon what ever outward matter capable to receive their impression , tables of stone , walls , skin , parchment , paper , by the finger of god , or hands of men , whether writing ( the issue of which is propriissime stiled scripture ) or cutting , graving , stamping , printing , in which way , since that art came up , the scriptures are now most extant , the effect of which though most properly it be called print or scu●pture , yet ( not to be too close and curious in criticizing about cockle-shells ) shall be allowed by me ( as to our purpose ) properly enough to passe under that name of scripture . i say then 't is the letter , and not the matter ; the writings , and not the subjects , things , truths , doctrins , or word written of , that is the subject to come under consideration between us ; whatever those things are that are therein declared , though 't is like we shall not passe them by neither , without taking some useful notice of them ; yet that makes nothing to us in the state of our question , as it stands before us , nor will all thy tumultuous hudling it over in haste hinder this , nor thy shuffles about it shuffle it off , it is the declaration that thy disputation with the quakers is about , considered as abstract from what is thereby declared ; for by the scripture i intend not the law it self written , nor the gospel , nor the light , nor the faith therein exhibited to us , and held forth to be read of in the writing , for these are not the scripture , nor is the scripture any of these , but the writing it self that holds these forth ; i call no other thing the scripture then that which is truly the scripture , and that is no other thing then the scripture it self ; i call the scripture , or the outward declaration , no other things , and by no other names then those it calls it self by , † or are truly answerable to its nature , and that is no other then the scripture , a declaration of those things that were believed , and of the word , of the faith that was preached , a letter , a writing , holy scriptures , scriptures of truth , books of writing that consist , treat of , and declare in forms of plain , true , suitable and sound words , various true things , sound doctrines , by which many unsound doctrines of divels , of false prophets , priests , scribes , and pharisees , of false brethren , ungodly men that creep in , and turn the grace of god into lasciviousness ; of false apostles that brought in doctrines contrary to that at first delivered , and served their own bellies and not christ , taught for doctrines traditions of men ; of iannes and iambes that resisted the truth , of baldam , the nicolaitans , of iezebel and satan , ( which are all written of , and declared in the scriptures of truth , as well as those of god , christ , the spirit , the light and truth it self ) do stand not approved , but reproved and condemned ; useful histories of what was done , and spoken in sundry times and ages past by god and christ , and the divel himself , and men good and bad , and by balaam and his asse also ; pretious prophesies of things , viz. of good to the good , of bad to the bad ; comfortable promises to the seed that is the heir of them ; terrible threatnings to the seed of evil doers , and woes to the wicked ; profitable epistles to such as they were wrote to ; blessings , curses , prohibitions , commands ; copies of psalms and songs that were sung ; proverbs that were spoken ; letters that were written from men to men ; some by good men at the motion of the spirit of god ; some by evil men out of malice against gods servants , at the motion of the devil ; some not without the spirit , by such as lived and walked in the spirit , and were , in all they did , led by the spirit , to some private christians about some worldly affairs , as that of paul to philemon ; some by chief captains to their presidents , and by presidents to their princes about prisoners and tumults ; and divers other sorts of passages ; so that ( as written in the spirit ) the holy scriptures may be said to be homogeneous writings , all of one kind ; but in respect of the several businesses written of therein , they are at heterogeneous ( i ) a body or bulk of as various writings as any extant in the world-besides them . now by the scriptures i mean these writings that contain the matters abovesaid , and many more , and not the matters themselves therein contained ; and if thou mean by the scriptures any other things then the scriptures themselves ( as like a reed shaken with the wind , thou seemest sometimes to do , and again sometimes not to do ) and which things the scriptures are not ; or by any other things which are not the scriptures when thou speakest of them , ( viz. ) the law , word of god , the spiritual light , &c. meanest the scripture ( as sure enough thou dost well-nigh throughout thy confused discourses and disputations about it ) then thy meanings are too mean to be any otherwise at all , then meanly accounted on among any that mean honestly , and plainly , and know the truth as it is in jesus . by us when we talk of the scriptures ( to use thy own words , onely vice versa , ex. . sect. . non sanctissima ista veritas , seu materia scripturarium , sed scriptura formaliter considerata intenditur , honestly and plainly we intend that onely which is so , even the form of writing it self , and not the matter , or holy truths of the scripture , the scripturam , and not the scriptum , or at most the litteram scriptam , not the rem scriptam , not the verbum scriptum , the declaration , and not the doctrine declared , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the letter in the oldnesse of which thou art yet serving , who knowest not the newness of the spirit , the scripture or writings of the prophecy , and not the prophesie of , or contained in the writing , nor the prophetical vvord , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the writing , for so the word is there translated truly , chron. chapter . not the vvord written , or word of prophesie that came to elijah , and was sent in a writing to the king , which thou falsly sayest , p. . that hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for in that text ; and every wise man that is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( especially ) in a dispute , where the question is , whether the writing of the word of god be the word of god written of , or no , while sub judice lis est , will , till the thing in debate one way or other be clearly determined , remember still to keep these two things ( as two ) asunder . so thou dost thy self while thou art well in thy wits , witness thy words above cited by myself , ex. . s. . where thou puttest a plain difference between the scripture it self formally considered , and the most holy truth or matter therein delivered ; yea when ever thou keepest in any measure of sober-mindednesse , thou keep'st these two as distinct in thy discourse , as the two sticks of iudah and ioseph , ezek. , . that were superscribed with two several superscriptions , vouchsafing to each its own proper name , and not communicating the name of either unto the other , but clearly dividing between them , so as that any one may see thou thy self dost not believe one of them to be the other , nor yet darest affirm them to be synonymous , witness , p. , . where thou makest them two , and writest of one of them all along , as in contradistinction to the other , in these terms , viz. not the doctrine in it , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self , the providence of god no lesse concerned in the preservation of the writings , then the doctrine contained in them , the writing it self being the product of his counsel for the preservation of his doctrine , satan hath no lesse raged against the book , then against the truth contained in it , it was no lesse crime of old to be traditor libri then to be abnegator fidel ; which sour last assertions of thine , though they are , all four , false tales , for providence is not so much concerned to preserve the writings as the doctrine , neither is the writing so necessary for the preserving of the doctrine , that ( as thou there hintest it must ) it must needs perish if the writings perish , for it was before them , and may be without them , and will be after them ; neither thirdly is the malice of satan so much against the book called the bible , as against the doctrine of the truth , for he is willing to let hypocrites alone long enough to carry gaudy bibles under their arms , so be they serve him , and abide not in christs doctrine , nor in the truth , the scripture tells of , neither ly . is it or ever was it so great a crime to betray the book called the bible , as to deny the faith , and the word of faith therein written of , for the book is not worth a pin , as to salvation , without the faith , but the faith is sufficient thereto without the book , and was so before the book was , ( witnesse the worthies from abel to moses , whose sufficient faith is written of , heb. . ) and would be if the pope and the devils rage should reach so far as to burn all the bibles in the world ; so here 's four utter untruths asserted together , neverthelesse as they are tru-lies , yet are they true enough to serve the truth , i here summon them in proof of , viz. that thou thy self ( who countest it as bad not to be as trusty to the bible , as to the truth that 's in it , as it is to betray the truth , and deny the faith ) dost deny the book , or scripture , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the writing to be one and the same with the faith , truth and doctrine , or the doctrine to be the writing , or that these can truly be denominated each of other . i say then that here , being more sober minded , as to thy discerning between the writing and the written verity ( though drunk enough elsewise to lay so many lyes , or at least so many tales that are not true upon the top one of another in so small a space as one short section ) thou art freely willing fairly to distinguish them into two . yea further yet , that thou dost not judge these two to be one , it may appear plainly to thy self , or any that are free to peruse the places in the . and . sections of the same first chapter , for if thou didst , then in the enjoyment of the one , thou wouldest be satisfied , as judging thy self consequently enjoying the other , but that thou art not in any wise , for howbeit , by thy own confession there , sect. . capellus grants thee , that the full enjoyment of the saving doctrine of the scripture is yet to be had , or obtained by such as look chiefly after that , let the letter be never so corrupted , yet thou art at no hand content with this , but piteously pinest after something else , which is not this saving doctrine of the scripture , nor the doctrine in it , but another thing , from which this contained doctrine is distinguished , and that is the scripture it self , which thou judged thou hast not , notwithstanding thou hast its doctrine , unless thou have the letter or writing also , and that so exactly and entire without alteration and ablation , that not a tittle of it nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be found lacking ; these are thy words . sect. . nor is it enough to satisfie us , that the doctrines mentioned are preserved entire , every tittle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the scripture , in that writing , see sect. , in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have , must come under our care and consideration , and to say the truth , as thou putest a difference between the scriptures of truth , and the truth written of in the scriptures sometimes ( as i ever do ) so it is the scriptures of the truth more then the truth it self , of which they are the scriptures , that thou mostly scrawlest for in those thy scriptures for them , which yet as is said above are not more for in shews and words , then in deed , and in truth they are against them ; nor is it the most substantial parts of that bare letter that thou wranglest for so much , as for the more accidental parts thereof , viz. the points , trivial tittles and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so then it is concluded hitherto on both hands , first , by thy self , as well as ●ly . by me , that the scripture and its doctrine are not one , but two several businesses , whereof the , first viz. the scriptures are the subject matter so contended about between thee and the quakers ; as for t.d. he draws his neck out of the coller here , and after he had engaged me to discourse it publickly with him , whether the scripture were the word of god or not ? and at the dispute desiring to know what i held about it , when he heard how i on the quakers behalf declared what we meant by the scriptures , viz. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the writing , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. the letter , and that we onely deny that denomination of the word of god to that , not to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or word , or doctrine , or truth of god written therein , he gave us the question without more ado , saying thus , you cannot believe us , to be so simple ( surely ) as to affirm the scriptures in that sense the word of god , but we mean the matter contained in the writing , whether that be our rule of faith and life ? p. . of his first pamp. which subject matter or doctrine and truth contained in the writing , and testified to in it , which was before ever the writing was , and is ( as to the substance of it ) eternally and unchangeably the same , christ the word , the wisdom , righteousnesse of god , the war , truth , life , both yeaster-day to day and for ever , we never denyed to be the word , and rule , and foundation , and what ever else i.o. and the whole school of our english scribes do ignorantly and falsly say the scripture is , though we are mistaken by most as denying the holy matter it treats of so to be ; but the matter is not the writing , or the scripture , but that which is onely written o● in it , but the outward written letter or scripture , much more the book in which the writing is , which i.o. is so busy for , and for every point , written title and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this not onely we deny to be the word of god , but all our rash reproachers of us as denying the scripture to be the word , when we come to their faces , are fain to fall in and deny the same with us also ; so christopher fowler after a long hot publick dispute at reading with e.b. and my self upon this question , whether the scripture be the word of god or no ? in which he contended a great while together it was , at last confessed openly and plainly before all the people and magistrates there present , that the scripture or writing ( and i know not what else is properly and truly the scripture but the writing ) is not the word of god ; after which concession of c.f. they would hear no longer dispute , but the quakers were driven out of doors . but i.o. standeth stifly to it , that the word of god is the proper name of the scripture , and even of every tittle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it , against the quakers ; for that the truth and doctrine of it , or of christ declared in it , is spiritual , powerful , saving , perfect , so that cursed will he be that adds to or detracts from it , no quaker will deny , and to fight for the perfection and integrity of that with them , is but to fight without an adversary . howbeit i.o. when thy brains ( as it were ) begin to crow ( as they often do ) like a man in a maze , thou fetchest another turn back again upon the wheel , and , as inconsiderately , as contradictorily to thy self thou blendest and confoundest these two sundry things , that were before so severed by thy very self , into one again , so that as the two sticks aforesaid became one in the prophets hands , so these two , that were sometime put asunder , and with thy own hand inscribed with different titles , are joyned , indentically intituled , denominated each of other , as synonymous , & of two that stood divided , made one individual , of two sticks become one under thy own hand , which writes of the writing , and the thing written as of one , and in its handling of them handles and feels no such matter of distinction between the scripturam , and the scriptum , the literam scriptam , and the rem , or doctrinam , or veritatem scriptam , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the scriptiunculam verbi , de verbo , and the verbum scriptum , the letter or vvriting , and the doctrine or truth written , the scripture of , or concerning the law , light , gospel , and vvord of god , and the law , light , gospel , and vvord of god it self , of which the scripture is but a true writing or declration . yea whereas in that one single section lastly cited , tr. . ch . . s. . thou makes distinction in thy sound , no lesse then four times between them , first the vvritings and the doctrine ; secondly , the writing and the doctrine ; thirdly , the book and the truth ; fourthly , the book and the faith ; in the very section immediately foregoing , viz sect. . which is as small as this , thou ( all things well considered as they stand therein ) almost if not altogether as frequently dost confound them , and write as if with thee they were as one ; for besides thy stiling the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the writing or scripture , which is well-nigh the total subject treated on in that section , by these names , viz. the prophecy of scripture , the word of prophesie , the written vvord , the word of god , and thy loud lying , in saying , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is above fifty times , in the new testament , put absolutely for the word of god , not proving it to be so put so much as once , not being able ( sure i am ) to prove it to be half so often , if thou couldest ( as i shall shew elsewhere ) prove it so to be put an hundred & fifty times , all that would prove nothing to thy chief purpose , which utter untruth , must be more talk't with in another place , thou twice there makest one of them as explanatory onely of thy mind , and of what thou meanest by the other in these terms , viz. the writing or written word , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self or ( which [ or ] is there more conjunctive then disjunctive ) the doctrine ( as written ) also thou makest the one but explicatory of the other in many other places , ( viz. ) ep. ded. p. . tr. . ch . . s. . s. . and ex. . s. . where thou writest of them , not s●orsim as of two , but conjunctim as of one and the self same thing , thus scripturam sacram seu verbum dei scriptum , the scripture or written word of god , sacred letters ( the written word ) n● so incogiaant art thou , as not onely both to divide into two , and confound again into one these two distinct subjects , viz. the scripture , and the word of god , the writing and doctrine of christ therein declared within so small a compass , as the space of two small sections standing both together , but thou both dividest and confoundest them within the little corner of one single sentence , witnesse the last clause of the twelfth section of the first chapter of thy treatise above cited , where thou expressest thy self thus , viz. not onely the doctrine in it , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self , or the doctrine ( as written ) is from god , ( ) as his word , for so thou meanest still by that term [ from god ] in the first part of which the doctrine written in the scripture , and the scripture it self are made two , in the latter the scripture & the doctrine written ( as written ) in it are made one , which is the same doctrine still , as well when considered ( as written ) as when considered ( as not written ) and is neither more nor lesse of god , whether written or not written , and under both these notions , a distinct thing from the writing evermore : if the serpent can hansomly and fairly twine himself out here from the just censure of a self confounder , let him scape scot-free this once and in this one thing for me , but if he cannot do it without dawbing and dribling , and shuffling , and shifting , and cutting , and lying against the light within , then let him hang there for me in his fetters of darknesse , till he learn to speak without confusion , for i know not how in a way of honesty to help him out , or take him down . chap. ii. having shewed what truly and properly the scripture is , and what we , the quakers , intend , and i.o. also ( if we may take him as meaning , what he mostly sayes ) by that term ( scripture ) when we deny it to be what thou contend'st it to be , and pleadest against us for , as its proper name , viz. the word of god , &c. i come next to those base abuses put upon us , and false matters charged against us ( partly ) by t.d. in his first pamphlet , but ( principally ) by thee i.o. as concerning our carriage toward the scriptures , principally in thy latine legend , wherein thou lyest more at liberty , then in thy two english pieces of emptinesse , and the more securely by how much thou seemest ( to thy self at least ) to lye more hidden , or more obscurely , out of the reach of their rebuke , whom thou reproachest in that latine language , then in the other ; insomuch that by thy own speeches we may conclude , that thy whole work ( as relating to the quakers ) which is fronted ( but fronti nulla fides ) with pro scripturis , adversus fanaticos , for the scriptures against the fanaticks ( with which new nick-name the quakers by many more besides thy self , who ( arbitrio diabolico ) wast one of the first imposers of it on that ( truly ) enlightned people , begin now to be abusively branded ) seems to be designed more to the sporting thy own and thy school-fellowes le●d spightful spirits , by playing upon the quakers in secret , in your dark divinity cels among your selves , then either to convince them to their faces of such errors as thou erroneously accusest them of , or by thy crude theological disputations , determinations ( tumultuarie sane fatis conscriptas ) as thou callest them ad lectorem , to confute the quakers plainly and openly , before plain-hearted people ; witnesse thy own saying to the like effect , which i shall first enter at , as it lies in thy little latine lecture ad lectorem . † j.o. the fanaticks ( or with thee the quak ) , who are in these dayes most notable in their errors and foolishnesse , we here principally assault . but no man could be deemed to dote so much as my self , if i aimed at the convincing of them by what i here write sith they no more understand the speech we here use , then we at any time can perceive that indigested sound of words , void of all sound sense , whereby they , when they speak , seem to noise it out , to not onely one another , but all others also , ex. . sect. . they ( the quakers ) are well nigh all unlearned , and skild no further then their mother tongue . rep the more shame for thee i.o. if the quakers be all so unlearned , and utterly unintelligent in the latine tongue ( as thou sayest ) that thou talkest therein against them ( as thou dost ) and chargest them with much more error in doctrine and evil in life , then will ever be made good against them by thy self or any of thine abetrours or stand approved for truth , while the world stands among spiritually understanding and honest minded men , when they come to be divested ( as hereby they are to be ) our of that disguise thou dressest them our in to thy iunior ieerers at christs own image , which is seen upon them . was it not enough for thee to have belved them in english , as no lesse then twice ore thou hast done in thy epistle dedicatory of thy dean-like doings to thy reverend friends the prebends and students in divinity , in that society ( so called ) of ch. church col. in oxford , where thou wast lately dean ( but quo jure divino , i yet know not ) but thou must likewise needs lay at them , and lye in ambush , and talk , and take on against them in a tongue , wherein ( if thy surmise of their vniversal ignorance of thy latine lyes had been as sound as it seemed to be ) they had been left , not onely uncapable to do ought in their own defence , in the mid'st of thy many mischievous accusations , but also insensible of any hur● at all , or of who it was that hurt them , with the sharp a●rows , which , our of the same devils bow with t.d. in his , thou shootest at randome at them , in that thy divine piece of lying divination . art thou not in this one of those ( to whom the wo is , isa. . . that seek deep to hide their counsel from the lord , whose works are in the dark , and they say who seeth us ? and who knoweth us ? whose turning of things upside down , shall be esteemed as the potters clay ? art thou not herein as like one of the old bastardly broods , viz. the amm●nites and ashdodites , zach. . . that were adversaries to the true israel of god ? yea as like samballat and tobia as ever thou canst look , who ( with the rest of their co-conspiratours against the lords work , that of the builders of ierusalem , that removed the babylonish rubbish , in order to the repairing of breaches , the restoring the pure primitive truth , the building of the old wastes out of the ruines and dejo●ations , and the laying the foundations of many generations , isa. . ) said much what to the same tune , as thou dost of the qua●ers , neh . ii. they shall not know neither see till we come in the midst among them , and slay them and cause the work to cease ? sure thou wast doubtful of being cal'd to acc●unt by the quakers , and conscious to thy self of thy own uncapablenesse to clear thy self in thy false accusations of them , as denyers , despisers , sleighters of gods word and the scriptures , &c. hadst thou floured them so sowlly , and charged them so falsly in english as thou dost in latine , and therefore ( as the laws made for english people to be ordered , judged , and tryed by , that the lawers may prey the more perfectly upon their purses , are laid up out of poor peoples sight in obscure terms , long scroles , and latine screel scrawls so ) thou chosest to be a barbarian to the quakers , ( as they seem to be to thy self , who art lost so far in hebrew , greek and latin , as not to know plain english ) and to talk to thy barbarous brotherhood against them in a language they ( as thou thoughest ) understand not , rather then to talk to them in a known tongue , about that enmity to the word of god and the scripture , which thou inditest them ( at your high commission ) as guilty of ; but very unjustly : for as blindly as thou judgest we deny , and carelesly forget the scriptures , because we , like sheep , are silent in the light , and not whining for it among the swine , that seed no higher then on the empty husk , yet we have not so foregone it , but that ( according to christs promise to such as are in the spirit , iohn . ) upon new occasion , what ever we have read in it of the mind of christ of old , is by that spirit brought a new to our remembrance ; and we know so much by it , that even it ( now the word , it speaks of , is put into their mouths , as their chiefest strength ) shall be excellently useful , and used by both the tongues , and pens of very babes and sucklings , to still and stop the mouths of such adversaries , to the truth , and the light , and the letter also as thou yet art , who talkest utterly against the scripture in thy talking for it , and pluckest it down while thou placest it above the light , and by all thy proof less provings of the letter to be ( as the light it pleads for , and thou against , onely is ) a self evidencing light and power , hast in truth proved thy own undertakings in that behalf , to be a piteous plain , self evidencing piece of great weaknesse , and greater darknesse ; and many more uses are to be made of the letter yet , as well as to beat the abusers of the scripture , and the livers besides it with their own weapon , of which more anon in its place ; and if we knew it not in the light , as we do , yet from the very letter we are well aware , that the burthen of base born moab is near to come upon him , and the night wherein a● of moab must be cut off and brought to silence , and the night wherein ki● of moab is to be cut off and brought to silence and that the time is near to come , wherein as the saints are now silent in light before him , who keepeth their feet that they do not slide , so the wicked , whose way is a slipery places in the dark , will be driven on till they fall therein , and shall at last be silent in darknesse for ever , and bowl within themselves , ( but no more so loudly against the light ) for by strength shall no man prevail , isa. . . i sam. . . nevertheless we must give you loosers leave to talk up your talk ; for whether we will or no talk ye will yet a while , so long as your tongues are your own untamed and without the bridle , which while they are , though ye seem to be religious ( as thou i.o. dost ) yet all your religion is but vain ; and though in the light we know what we know , yet from the letter ye will be thinking your think , and thrusting out your idle thoughts too , till your hands be tied , against the true light , and its friends , of which ye make a mear mocking stock among your selves , and must mightily then when ye are got ( as ye suppose ) out of sight , divining lyes together in your lattine divinity disputations ; and out of the cup of your own imaginations sit tipling to each other in the dark , when ye are drunken as drun●erds with your own wisdom as with sweet wine , and folden together as thorns , thinking no hands can touch or take you to thrust you away , then ye lye in lattin together at ease , as in a bed , wherein ye take your fill of lies , which ye love , till ye be utterly burnt with fire in your place , and be devoured as stubble fully drie , sam . , . nah. . . . nor worse nor better then thus is the case with thee i.o. and those sons of belial that wonder after thee ; nor is it any otherwise with thee and thy wondrous work , which thy own heart , head , and hands have not only wrought , and wrote , but brought forth also into the world against the quakers , wherein , but especially in that last fourfold latine fardel , which ( thy two former flim-flams falling into one with it ) flows with them in one floud of folly and falshood , wherein [ hoping ( having lap 't thy self close up in the fig leaves of that little learning and logick that is used therein ) thou liest hid out of the sight of the quakers , whose light thou deemest not large enough to lay hold on thee in that syllogistical siege thou there layest , and those logical lurking holes in which thou lyest in a learned leagure against them ] thou adventurest more securely , then thou durst well do in thy smooth english sermons , to ease thy self of thy adversaries , and avenge thee on thine enemies the quakers , whom thou art afraid of , though they are friends to thee , and to the best thats in thee , which is not of thee , more then thou art , or to it , or to thy self . and being in a tumultuous hurry , in hideous haste , in the heat of iealousie ( which makes all look yellow ) in the height of anguish , and such like mistiness together , thou runnest over hedge and ditch , not minding so much as the path of common reason , equity , honesty , or truth , not regarding any guide or rule to direct thy course by , whether the light , or the letter , or ( as to thy disputation ) the line of logick it self ; which two last thou pretendest ( at least ) to be led by , but in reality art led in a certain muddiness of minde ( reapse ) besides them all ; till ( as canis festinans caecos parit catulos ) thou hast brought forth not only a bundle of lyes and abuses of the quakers , but also a business as full of learned blindness as most that ever i have read , of no bigger bulk : howbeit thou grantest thy self a dispensation to over come all thou disputest with in thy disputation , sith ( be it never so full of groapable darkness , even to thy friends , and fellows , who will see , and say nothing , yet ) it s laid up close , and safe from the sight of thy antagonists the quakers , within the linnen shrowd of a dark language , so that the quakers cannot know any of all this : for , poor , deluded , fanatical , silly souls , they ( quoth i.o. ) no more understand that language , which we here make use of , then we ( naturalists ) can comprehend that hidden nonsensical [ alias spiritual ] sound of words , in which they seem to gape it out not only to all others , but each to other 〈◊〉 in their discourses : thus like the woodcock which having hid his head in a hole so that he seeth nobody , thereby gathers that nobody seeth him , thou judgest of such whose lives are hid from thee , with christ in god , that thy life , and lyes likewise are hid from them : yet there are some , and ( for ought thou knowest not a few ) among the quakers , who have been where thou art , though where they now are thou canst never come , but thorow a true death to thy own will , and present foolish wisdom , even that shameful death of the cross , by whom not only with that eye , where with thou seest , thou are seen , but also in that light , in which spiritual men discern both theirs , and them , by whom themselves are not discerned , thou art both seen and comprehended ; and though thou givest thy self leave to win all thou playest for , while thou playest alone by thy single self ; yet when the game begins again ( as here it doth between thee and the quakers , as it hath between thee and some of thy own fellows , who have already entered the lists and taken thee to do viz. henry stubbs of thy own society ) thou mayest possibly prove no such gainer , as yet thou goest for , among such as side with thee [ hook or crook ] in thy crooked carriage of thy crooked cause , by then both ends of thy discourses for it be brought together ; by which time it may likely appear to any save such , whose interest compels them to chuse rather to be ignorant , and let the quakers books alone , then to be taught by them , how thou and thy tracts and tractatles , trace it to and fro out of the track of all manner of truth , in the clouds of confusion , up and down , in and out , and sometimes round about , in not more illogical then atheological shifts ; yet not more blindly , then boldly , sith unseen ( as is supposed ) by those who are most neerly concerned in the cause and controversy that 's carryed on by them . but as crooked a serpent as leviathan is , yet his deceits are discryed , notwithstanding all his twinings and turnings , now this way , now that again to secure himself , yea the least of the little flock which he despiseth , is made , in the light and power of god , to spie and draw him out with a hook , yea if it be but by a sling-stone , zach. . rather then his proud reproaches shall go unreproved , the lord will subdue and bring down the uncircumcised philistine , that devotes himself to defie both the arme and armies of the living god. thou tryest i.o. to loose thy self and thy malitious hissing at the light , from the observation of its children , in thy latine laborinth , but herein thou hast lost thy self too too wofully , in another sense , in their open view , thy language is savoured to be unsavoury , and to be at best , but that of the mongril seed that speak half in that of canaan and half in the language of ashdod ; thy voice is sounded to be that of the stranger , whom none of christs sheep will ever follow ; and as smooth as it is , like that of iacob now and then , yet thy hands are felt to be the rough hands of cain and esau , wherewith thou coursly handlest thy innocent , plain , honest-hearted brother , whose sacrifice is accepted with god , as thine can never be while thy sin lyeth at the door ; thou lyest hunting abroad for blessings and benefices in the earth , and yet what thou gainest , even that way , by thy greedy gaping after it at one time , justly enough ( as from the lords hands ) for thy fighting against his israel , thou loosest at another ; but what ere thou gettest or loosest here on earth , that seed of iacob , against which thou bandest , will carry away from thee both the birth-right and the blessing of heaven , and if thou turn not to the light thou hast been hitherto , in the vanity of thy mind , a scoffer at , and lay not hold on the eternal inheritance , and life , it leads to , in a very little while [ as in love to thy soul i here advise thee to do ] thou shalt never inherit it , but death , darknesse and the curse for ever in its stead , though thou seek it carefully with thy tears . finally i.o. iu aurem tibi dicam , let me tell thee this one thing in thy ear , which yet [ as the case stands ] can hardly be whispered so secretly to thee here , but that , an hundred to one , one or other will happen to know it [ and it matters not much who doth , or if all the world know it ] besides our selves , for t is a truth told in love to the truth first , and then to thee . tractatu'us hic tuus aut illorum tractatuum pars , this thy third little treatise , or last latine piece ( call thou it what thou wilt ) is a very lake of lyes , and both it self , and thou , who art the author of it ; and whatsoever , and and whosever holds union so as to run along , or fall into fellowship with it , in any more then that little truth , that here , and there may happily be uttered in it , run all down together with it in the four channels , or exercitations of it , as it were under ground ( that the quakers may not see it , who yet do see both whence it comes , and whither it goes ) throw the hollow holes , and cavernes , throw the several sections , or lesser rivelets thereof , as throw so many dark cells , till , driving downward still throw that least , and last head-lesse and tail-lesse piece of envy against the inner light , they issue out into the outer darknesse , and at last all empty themselves headlong into the bottomlesse pit , from whence those exercitations ( for the most part ) were at first exerted , and so , downward still , into the most dismal lake of all , even the lake of fire that burns with brimstone , which is the second death , where the strong warriour , who is as ●oe , and his work , which is as a spark , and every lyar , and his lyes must lye and burn both together for ever , and not be quenched . and as for thy boasting thy self , and glorying over the quakers as learned no farther then their meer mother tongue , and such as understand not so much as the latine tongue wherein thou ( cowardly enough ) encounterest them , nor know how to speak sound sense to your understandings , in their seeming b●bble to each other , and to all others ; alas poor man , this is no newes to the quakers to see sanballats and tobias's high priests , scribes and pharisees , doctors and reverend rabbies , superstitious athenians , university philosophers , epicureans , and stoicks , who worship an unknown god , ( a generation of arteficial fools , and scholastick ignorant ones that of old encountered paul , a better schollar [ in christs school ] a wiser builder then themselves , acts . ) count gods prophets , christ and his apostles bringers of strange matters , and new doctrines to their ears , medlers beyond their line , measure , rule and call , doers and speakers of bald businesses ; no newes to hear the opposers of truth in their science ( falsly so called ) say of the quakers , what will these feeble folk do ? will they fortifie themselves ? will they sacrifice ? will they make an end in a day ? will they revive the stones out of the heaps of the rubbish that are burnt ? that which they build , if a fox go up , he shall even break down their stone wall , neh. . , . oh thou seer ( that confessest thou wast neither bred nor born a prophet , but an herdsman ) com'st thou to prophesie at bethel ? at the kings chappel ? away hence to thy own countrey , eat bread and prophesie there ; if thou wilt prophesie , but come not here dropping thy word , thou art not a fit man to minister here , the land will not bear thy words , amos . whence hath this man these things he pretends too , this boldness to teach us , having never learn't at our schooles , being never brought up at our nurseries of learning and religion ? and such like . but miserably wretched , and deluded men that ye are , ye little consider ( though the old priests and scribes , as bad as they were , took knowledge of such a thing in peter and iohn , acts . ) that as outwardly unlearned and ignorant men , as the quakers seem to you to be , yet they have been with iesus , from whom they have learned that , by looking to him in his own light , which all your meer sublunary literature can never lead you into the knowledge of , even that hidden wisdom of god in a mystery , which the princes of this world are not acquainted with , that crosse of christ , the wisdom , power , righteousnesse , image and glory of god , which is foolishnesse to them that p●rish : ye glory in your fencer-like faculties of disputing in form , and mood , and figure over the quakers , as a sort of rusticks and russet-coats , disorderly disputers , unruly and vain talkers , because they are not regulated , as your own blinded people are in all things ( implicitly ) by the rules and wordly rudiments of you renowned rabbies , but ye forget that the lord hath rejected the scribe and disputer of this world , and will confound , and make foolish , and bring to nought all his strong , and wise , and mighty matters ( that are ) by the weak , foolish , base , abject , contemptible things ( that are not ) and by stammerring lips , and another tongue , then they wot of , and by precept upon precept , line upon line , here a little and there a little make the drunkard of ephraim stagger , and stumble , and go backward and fall , and be broken , and snared , and taken ; and weary these vain , wise wild-asses out of their academical niceties and punctilio's out of their accute astutenesse , and astute accutenesse out of their witty wiles , and wicked wrestlings against the truth by a foolish nation , that are even as no people in their eyes . ye tell the world that these people know not the law , and are accursed ( as your fore-fathers did , saying , do you see any of the rulers of the pharisees believe as they do ? ) they are un'earned and unstable , a giddy headed people that wrest the scriptures to their own destruction ; but ye heed not how christ tells the scribes , that were as well skilled in searching into the scripture as your selves , that they erred , and knew not the scriptures , nor the power of god ; and how even ignorant and unlearned peter himself ( as to that science of yours ( falsely so called ) or wisdome of the flesh , which is ever enmity against god , and is never subject to his law , nor can be ) speaks of another kind of un'earn'd , and unstable ones , then those ye count so ( who are a thousand fold more ( spiritually ) discerning then your selves ) that being out of the light and spirit , in which paul and holy men gave them forth , wrest both pauls epistles , that are hard to be understood by the learned'st of our letter-lauders , and also other scriptures to their own ruine . the quakers preach christ his light and crosse , the power of god , the wisdom of god to the iew ( outwardly ) a stumbling block and foolishnesse to the greek ; the quakers know not the originals , ( say they ) how can they expound and open scriptures ? they know not the language we here use ( quoth i.o. ) whose lyes are most in latine against the quakers , who busies himself about the back-side of the book , and tangles and turmoyls himself in tedious tattle about the external text , about the integrity of the hebrew & the greek ; but ye ( say i ) know not what is talked of in that text it self ye so much talk of , when it tells of a time , wherein the eyes of all israel , as of one man , shall be toward the lord , who will bend judah for himself , and fill the bow with ephraim , and raise up the sons of sion against the sons of greece , and make them as the sword of a mighty man in his hand ; yea , who so blind about the scripture it self , as well as about the things therein written , as the great scripture searching scribes , and scholastick scriblers thereupon ? who come not at all to christ himself , whom the scriptures testifie of , that they might have light and life ; who never at any time hear either his , or the fathers voice , or see his shape ; so far are they from coming forth into his likenesse or image , which ( in their own imaginations ) these spiritual men of god ( so called ) pretend to appear in more then any others . now as to the many frivoulous flouting phrases , and new fangled nick-names , wherewith thou , who bearest christs name , more then his nature ( like the old heathen enemies to the truth ) dost cover its true christian friends , as it were with wild beasts-skins , that looking on them under that likenesse , name , and notion of deceivers , destroyers , lyars , hypocrites , horrid , cursed , diabolical blasphemers , the dogs of your flocks may be hereby encouraged and set on to run the more greedily on to tear and worry them : these will all reflect upon thy self the envious exerter of them , and lye with no little load , like a talent of lead , upon thy conscience , and sink thee down , among the rest of the uncircumcised in lips , into sore condemnation , when thou awakest to behold him , who now cometh in myriads of his saints , to convince and iudge all ungodly sinners for all the hard speeches they have ungodly spoken against him in his saints , and servants , whose righteousness is of the lord , and whose heritage it is to condemne every false , blasphemous and unruly tongue , that ( as thine doth ) riseth up in judgement against them . and as for us , the reproach of christ , is greater riches to us then the treasures of england , which ye are glorying in , and gaping after ; nevertheless i shall here have a few words with thee about some few of them , as well as about the lyes , that under them thou rellest of us . thou ventest thy venome against us under those two ( now vulgar ) names of quakers and fanaticks , on this wise ; * j. o. the second part of the question concerning the proper name of the scripture , relates to our fanaticks , who from that trembling wherewith they fain themselves to be shaken in their holy services , or rather the power of that evil spirit , by which in very deed they are shaken , are commonly called quakers . reply : as for that holy duty it self of quaking and trembling at the word of god , which as blind a guide and bruit a beast as thou art in speaking evil of what thou knowest , as also of what thou knowest not , thou both ownest and acknowledgest the holy men of god , were taken with of old , when moved to utter his word as it came to them ( witness thy own words , pag. . viz. the coming of the word to them , filled them with dread and reverence of god , hab. . . and also greatly affected even their outward man , though we dare not be so desperate as to damne it all for diabolical , as thou dost , in these dayes , in which god hath his prophets , and his people , as well as then ; yet we own it ( as thou in word dost ) and ( indeed as they did , isa. . . ) and are ( as they by their brethren ) hated and cast out by you our brother christians ( in name ) for so doing ; which meer fleshly brotherhood , who hate us , and cast out our name as evil for his names sake , shall be ashamed for it before him that appears to our joy ; and when ierusalem hath first drunk her part [ as she is now a doing ] ye shall drink the dregs of the cup of trembling with the devils [ whose portion trembling is , for all ye believe the history as they also do ] and wring them out together with all the wicked of the earth . and as we own the thing , so [ saving all your ironical tauntings of us therewith , which we deny , as that , which ye even of god must be denied for ] we own the name , when used in his fear , as that , which is both arbitrio & iure divine , imposed by god himself , as their proper right , on his own people , whom himself from that holy qualification of trembling at his word , even thereby , as by a peculiar character , denominates , isa. . . and distinguishes from all other people , that are found quaking and trembling mostly at the word of man , whom his saints have ceased from , whose breath is in his nostrils ; so that if the word of man , earthly powers , princes , parliaments go forth for such or such a kind of christianity , religion , worship , order , or form of ecclesiastical doctrine , or discipline , they all , priests and people , and the nations that fear not god by whole-sale strait stand stupified quaking , and trembling , and fall down worshipping , for fear of the furnace ( the quakers at gods word only excepted ) whatever golden image the king of babilon pleases to set up , and impose on them to how down to : as to name and thing then we own that of quaking and trembling , but dare not like thy self , who ownest , and yet defamest it , corrupt our selves in what we know ; nec tutum est ludere cum sacris , neither is it a safe matter for such a high professor , as thou i.o. goest for , to jeast and fleere so as thou dost , about such holy matters as quaking and trembling at the word of god , which thou must come to know nearer home , then ever yet , when that word nigh in the heart , thou so sowlely fallest on , comes once to be felt in thee as an hammer breaking thy rocky heart to pieces , and to flame forth in thee as a fire , and a spirit of burning under the pot , whose filthy scum boyls in it against the truth , and is not yet purged away ; when thou comest to know moses , of whom thou pratest so much , a little better then yet thou dost , thou shalt say , i exceedingly fear and quake ( ass●re they self ) as well as he , with whom thou must tremble on mount sinai , heb. . , , , , , , &c. at that voice of the trumpet , and that terrour of the lord , and that blacknesse , and darknesse , and tempest , which attends it , before thou come near mount sion , and to rest in the hill thereof , as much as in an empty sound of words thou art mounting up thither afore thy time . i.o. but this dread and terrour ( which satan strove to imitate in his filthy tripodes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) was peculiar to the old testament , and belonged to the paedogogy thereof ; the spirit in the declaration of the new testament gave out his mind and will in a way of more liberty and glory , the manner of it related more to that glorious liberty in fellowship and communion with the father , whereunto believers had then an accesse provided them by jesus christ. rep. that the devil may , and doth strive to imitate the things of god , i deny not ; yea , there 's scarse any outward appearance or form that the power of god puts it self forth in , but the power of the evil one in man strives ( apishly ) to imitate and make the meer likenesse and image of it ; but these images and imitations are made among the magicians and wisemen of egypt , who are gone out from gods counsel , the light and power of god in the conscience , into the meer imaginations of their own vain minds and foolish hearts , leaning to their own benighted understandings ; but not among these who leaving their own wisdom learn only at the lips of christ , who leads even fools that love him , into the substance it self , and that wisdom which makes wise to salvation . 't is true that as iannes and iambres withstood moses by imitating what he did by the finger of god , and acting outwardly so as he , as far as they could , till they were forced to confesse they could now ( fainedly ) follow no further , and in a seeming shew did the same by their enchantments . so 't is now , the saints pray , so do the sinners ; the saints fast , so do the sinners ; the saints ; preach of a gospel , a kingdom to come , so do the serpents ; the saints meet , so do the hypocrites ; the saints worship , so do the idolaters ; the saints in the power and spirit of god professe to be godly and holy , so do the zealous sorceters in words , who bewitch the people that they cannot believe and obey the truth , and their several seduced societies which have ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the form of godlinesse , denying the power thereof , &c. and as it is true , that as the quakers tremble at gods word , so that the power of gods voice , which shaketh the cedars of lebanon ( when heard ) as well as the lower shrubs , of●●times greatly affecteth the outward man ; so the devil may cause some of his deluded ones to seem only to do the like : but what of all this ? scillicet , because there is something done in deceit , therefore nothing now done in truth ; some quaking is of the devil , therefore none of god himself . this is the sum of i. o's sayings of all the quakers in grosse ; if not , learn henceforth i.o. to take forth the prelious from the vile ( as gods prophets do , who are as his mouth , ier. ) and not to jumble these together in one as hitherto thou hast done ; till then , i tell thee from the quakers , so called , that faining and being driven by the devil , thou fatherest on us , we are far from , and deny it as one of the many lyes the devil drives thee to defame us with , who are in the truth , which the devil abode not in , whose works , with himself and his lyes , and that deceit which is of him , and dwells in thee , we deny and defie also for ever . and now whereas thou talkest of only liberty , and glory , and fellowship with the father in these dayes of the new testament , and such quaking , trembling , terrour , dread , &c. as greatly affects the outward man , as a matter belonging to them of old , only to the iewish paedagogy , &c. as if the word must come to you now in a smoother manner , then to gods servants and prophets heretofore . herein thou talkest as if the time of all such trouble , terrour , dread , and trembling at hearing of the word of god , as usually affected the outward man , and was in the prophets , was all perfectly past , and men should see no more of that in the world among the servants of the lord from that time , and forward , wherein christ after the flesh was outwardly incarnated , crucified . and risen again from the dead ; and all the appearances of the lord to his apostles , prophets , messengers , ministers and servants , whom he sends forth on his errand into the world now a dayes , are only in liberty & glory ; dreaming pleasantly in thy dark mind of ease , rest , peace and familiarity with the dreadful god before thy time , damning down the rough , severe , troublesome , terrible , trembling spirit , doctrine , and ministry of the quakers , to thee ward , and thy serpentine generation of vipers , that would fain flee the wrong way , when ye are warned thereof , from the newes of a wrath yet to come , to your lifelesse formes , and fig-leaves , and false biding-places , sandy sickle foundations , literal lurking-holes , fained pretences , bare bible bulwarls , selfish fastings , prayers , praisings , preachings , misty , empty , pithlesse and poor professions , as a doctrine of devils , as a ministration wherein either fictitiously , or rather really they are acted , & surpriz'd by the devil with trembling in their holy services , ex. s.i. as they said of iohn that came fasting and reproving . iudging and threatning , laying an axe to the root of their fair leafy tree , and flourishing formal prosessings of the old prophets words , and writings , and pretences to abraham as his children , and moses as his disciples , and the scripture as the scribes and openers of it ; and telling of wrath to come upon them , and unquenchable fire to burn them up as chass , & this man hath a devil , away with him , give us a ministry that will speak comfortably to ierusalem , seers that will see better things for sion , that shall answer the messengers of the nations , that enquire of them , the lord hath founded sion , 't is babylon that is to be confounded ; o ye quakers , ye seers flee ye far away hence to rome , to papists , iesuites , iewes , turks , heathens , ( among whom many quakers have been , but few or none of our chimney-corner church-men that i know of ) but come not hence with your plumb-line , thundring words of iudgement laid to the line , and righteousnesse to the plummet , and laying waste the high places of israel , and the sanctuaries of israel with the sword of the lord ; this our land of israel ought not to bear these words : 't is disturbance , tumultuousnesse , and conspiracy against the pious magistracy , and the godly ministry in the midst of it : prophesie no more such rough things at bethel , they are not right things here , prophesie to us placentia , prophesie smooth things [ alias deceits ] we are the preists of bethel , the house of god. amos . , &c. we are the ministry of the reformed churches , we are the well heads and feed at the fountains , from whence souls draw all their refreshment ; we are the doctors , deans , principals , provosts , presidents , wardens , masters of magdalene , christ-church , iesus , trinity , emmanuel , and such like christian colledges and halls , the religious nursing fathers to the nursing mothers themselves that are [ alias ought to be ] the very nurseries of learning and true religion : if ye come to us with a word from the lord , come not in your wonted trembling postures , and obstreperous horrible vociferation , wherewith ye dreadfully found it out throw our streets , cities , and temples , know the lord , * as if we were without god in the world ; prophesie no more ye fanaticks to us in your pretended movings by the spirit , if ye do , ye must bear and take the shame of the stocks , or the cage , or the whipping-post , and a passe to the place from whence ye came , or the pulling off your robe with the garment , or the stopping of your mouth with stones , and the pumps , and mire , and dirt , or such like , mic. . , , . but vers . . if a man walk in a spirit of falshood , do lye , & will prophesie to us of wine & strong drink , ease , pleasure , peace with god in our sins , impossibility of being purged from them till we die ; and of salvation and iustification of us ( by the example of david ) while under the guilt of murder and adultery , and of profits and preferments , and more maintenance for a godly ministry , that suppose gain to be godliness , let him come , he is a gospel minister , he shall even be the prophet among our present seers , & gain-getting priests , false prophets , and foolish people . but alas poor man , thou art far enough from the new testament or covenant yet , which is a gospel , a covenant of light , which thou art so far from , that thou fightest against it ; thou thinkest thy judgement is over past , and the old testament a thing that thou hast learned long ago ; but thou art not come so near to the sharp paedagogy of it yet as thou must do , so far art thou from the glorious liberties of the new ; thy words are true enough , the word under the new comes in a way of more liberty and glory , but it s no newes to hear high priests speak truths which themselves know not ; thou art at best but an old testament talker of the new , and one that 's come truly yet under the tuition of neither ; as for the new , the word comes under it in liberty and glory , but not to old testament spirits , doctors , scribes , and pharisees , they see not clearly so much as moses face , much lesse the glory of god in the face of iesus : condemnation is yet to come from christ himself first to such as these , as well as from moses & iohn , yea christ hims●lf ( whose friendliness to publicans and sinners , as a physitian , was found fault with by such friday fasting pharisees as this age is filled with , as much as iohns austerenesse ) was found in iohns rough spirit , camels hair garment , and astonishing appearance to them , that went about to murder him in his inward ministry and testimony within themselves ; and then they said of him too , as of iohn , thou hast a devil , ioh . ah poor nursing fathers and mothers , vniversally erring , vniversity seducers , poor seducing priests , and seduced people ! notwithstanding the glorious liberty and gloriousnesse of the gospel times , that ye are glorying in ( in a dream ) that ye live under , ye must most assuredly find a condemning , iudging , terrifying fiery flaming law laying hold on your consciences , and finding you out , and the sword of the lord entering into your souls , and the wrath of the lord rending your very heart-strings a sunder , and dread , terrour , and trembling surprizing you hypocritical sinners in sion , before ever ye shall come to know the true liberty or glory of the gospel , which is the image and glory of god , brought forth among you ; yea , judgement is already laid to the line , and rigeteousnesse to the plummet , and the hail is falling , that will sweep away your refuges of lyes , and the storm , that will overflow your hiding places , and break and disinable your supposed covenant and agreement with death and hell , as if your judgement were passed over by the lord , and none of that could come near you ; and your bed will be found too short for you to rest on , and your covering too narrow to wrap your selves in from the wrath of god , the power of whose wrathful displeasure shall make your mount sier shake like sinai , before ever ye come near to the sight of that glorious rest that the saints ly down in on mount sion . now as to that other new found phrase of fanaticks ; these fanaticks , the fanaticks of this time , our fanaticks fanatical quakers , fanatical souls , fanatical enthusiasts , fanatical knaves , fanatical anti-scripturists ; and * under which ever and anon , yea so oft , that i may say , ferè numquam non , thou soamest out ( as thy fellows do ) that froth , filth , and falshood , which floats about in thy foolish vain spirit against the quakers in gross , as against a furious , distracted , mad , crack-brain'd kind of men , that ( for so those terms signifie , as used by thee ) pretend to visions , revelations , illuminations , inspirations , the spirit of prophesie , and such like ; but are ( reapse ) stark besides themselves , and bereft of their very wits and senses . as new a nick-name as 't is to this age , this is no other , then what all the prophets of god were entertained with in the several seasons , wherein god sent them out , by the many false prophets that were coaetaneous with them , and therefore nibil novi , no new business to such as are not blind ; he is but meanly skill'd in the scriptures who hath not yet learn'd from thence , that the prophets by whom god spake , and by whose ministry be mu●tiplied visions , and used similitudes , as hos. . ▪ were ever counted deceivers , as the snare of a fowler in all their wayes , that the true prophet was a fool , and the spiritual man , or man of the spirit , mad , hos. . , . and hatred alwayes in the house of his god ; and that gods people ( by meer profession ) rose up against them , as against an enemy , and ( as now the same generation of holy hypocrites do , both in old england and in new ) pull'd off their robes , and their garments from them ( to whip and scourge them sometimes , as seditious and disturbers ) that passe by securely , as men most averse from war , and streitned the spirit of the lord , saying , prophesie not so such as prophesied in his name and power , and putting them to shame if they did ; when if a man would walk in the wind of his own invention , and lye falsly , and prophesie to them of ●elly ohear , of wine , and of strong drink , even he should be own'd a prophet by that people , mic . , , , . and that ioshua the true high priest and his fellows , even christ and the children that god had given him , were as men wondred at , were set as signes to be spoken against , even to the house of jacob , from whom he hid his face , and their peepers and mutterers out of their own familiar spirits , to the unbelieving despisers , that wonder and perish , for signes and for wonders from the lord of host that dwelleth in mount sion , isa. . , . zach. . . luke . . act. . , . yea , i. o. hath read his own book ore but by the halves if he do not learn this lesson out of it himself , pag. , , , . that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or divinely inspired men , whose doctrine was to have been received as from god , who sent them , and in whose name they spake , though but herdsmen , and of mean occupation , were yet generally rejected upon innumerable prejudices that attended the truth they spake arising from the personal infirmities , and supposed interests of them that delivered it ; as amos . ier. . , . ioh . . act. . . and that what with these things , and chiefly the peoples being so eminently perplexed with false prophets , both as to their number and subtilty , that they could not well discern aright between gods word and that which was only pretended so to be , and so became guilty of unbelief and rebellion against god , not submitting to what they spake in his name , it alwayes so sell out that scarce any prophet that spake in the name of god , had any approbation from the church ( of dead stones ) in whose dayes he spake , matth. . . . . to ▪ act. . . thus much i.o. may learn from these words , which are mostly his own , that it was alwayes so heretofore , and how it should be otherwise in the latter dayes of this formal christian church called christendom , then he sayes it was in the latter daves of that iewish church , both which national churches say they are iewes , christians , and are not , but lye , and are the synagogue of satan , he cannot see , that will not purposely look besides the scripture , which intimates to us a necessity of the innumerable multitude of false prophets , by which people must be perplexed from submitting to the testimony of gods true ones , that now go forth from him to witnesse against the other , since it sayes so long since as it was written , that many antichrists and false prophets were even then already gone forth into the world , which as , according to christs praediction , matth. . they then ( and not now , as our seers say , who can't see themselves for their selves ) began to breed , so have ever since spawn'd themselves by a successive generation of the same seed of blind seers , that suppose gain to be godliness , in such myriads over the face of the whole earth , that he must even go out of the christian world at least , that will find any clean corner where these croaking frogs , and unclean creatures , and costly caterpillars are not crawling . so then by reason of the many subtilties and serpentine insinuations of the many false prophets in these last dayes of the gentile christian church ( in name , not nature ) 't is now as 't was ever of old , that the true prophets of the lord , whom he reproves the other by , are look'd on as fanaticks , fools and mad bare brain'd fellows , king . . acts . . that do but pretend and seem to themselves to see that they do not , and make themselves prophets , and are often punish'd , as a sort of giddy guides , with stocks , stones , prisons , and such kind of rough reproofs , as the false prophets , the shemaiahs or dreamers , which speak lying words in the lords name , which he commanded them not , suggest as most surable for the true seers , to the officers , whether vice chancellors , chief priests , or earthly powers , that are ( as the beast that bears her is ) the subordinate willing executioners of the clergy , or whores wicked will , as in the letter , from the false prophet , to the chief priest against ieremiah of old , ierem. . , . the lord hath made thee priest in the stead of jehojadah the priest , that ye should be officers in the house of the lord , for every one that is mad , and maketh himself a prophet , that thou shouldest put him in prison , and in the stocks : now therefore why hast thou not reproved jeremiah of anathoth , which maketh himself a prophet unto you ? &c. as for thee i.o. i know not but that thou art the first that fastned that wonted foul name of fanaticks upon the people of god , called quakers , in these dayes , by thy fighting against them , and falsly accusing them , as fit for their frauds to be punished with prisons , &c. under that name so over-frequently used by thee ; for which it hath since ( justly enough as from god ) befallen thee and thy fellow mongril presbyter-independents ( haman-like , who hang'd high upon the gallowes of his own preparing ) to be whipt smartingly by that more smoakie sort of locusts , who are in the dark behind thee , with this rod of thy own gathering ; for now by that papal , prelatical-priesthood , that hope ( but their hopes are as-thine , and those of all hypocrites are , as the giving up of the ghost ) to over-top you all , even ye and all sectaries that side not , or ride not with them back to rome , are branded by that same name fanaticks of thy own faining , which is become the common charesteristical of all , but either romish or canterburian catholicks ; and thou thy self perhaps under that notion of a sectary , and account of a fanatick , as well as on some others , art justly ( iudas-like , who betrayed the truth ) detruded down from that place of preheminence , from whence thou prated'st out that preheminent piece of latine lack-light against the quakers , and according to psal. . , , , . psal. . . to . acts . . deprived of thy dainty deanery , and that thy bishoprick , or episcopal office hath another taken ; and like as he did doeg ( the edomite ) psal. . , to ult . for the same dog-like doings , viz. devising mischiefs , being as a sharp razor to the saints , deceitful workings , loving evil , lying , devouring words more then good , and rather then to speak righteously , hath god pluck'd thee away from thy prerogatives in that ( falsly called ) christs-church , thou was 't lately head of ; and if yet thou shalt ( as perhaps thou mayest ) happen ever to recover to any such outward lordlinesse again over christs true church , and gods own heritage , who ( come summer heat , or winter storms ) will still stand green as an olive in the house of god ; yet for all thy now flouting at them as fanaticks , and their way as madnesse , that day cometh on a pace spoken of , wisd. . . & . . ad sinem , wherein those righteous ones thou wrongest shall stand out in great boldnesse before the faces of all such as thee , who hast afflicted them , and made no account of their labours , and ye shall be amazed at the strangenesse of their salvation , so far beyond all ye looked for , then repenting and groaning for anguish of spirit shall ye say within your selves , this is he whom we had in derision , and as a proverb of reproach ; we fools cou● his life madnesse , and his end without honour : how is he numbred among the children of god , and his lot is among the saints ? therefore have we erred from the way of truth , and the light of righteousnesse hath not shinned to us , and the sun of righteousnesse rose upon us ; we wearied our selves in the way of wickednesse and destruction , gone throw desarts where there lay no way , but as for the way of the lord we have not known it : what hath pride profited us ? and what hath riches with all our vaunting brought us ? &c. thus far as to those two archi-pseudo-prophetical titles by thee i.o. tauntingly imposed upon the people , who at this day hear the word of the lord and tremble at his word , viz. that of quaking fanaticks , or in thy sensu composito , fanatical quakers . now i come to those thy many other misprisions , and mis-representations of us under the terms of poor , deluded , foolish , knaves , crowes , vagrant rogues , or vagabonds , enthusiasts , locusts , and such like . j.o. the clamour of every fanatical knave , ex. . s. . epist. pag. . poor , deluded , fanatical souls amongst us called quakers , for the instruction of the younger sort , against whose abominations i have subjoyned the theses in the close of the other treatises . * to the instruction of the younger schollers , who , intending the accutenesse of their wit to the study of the holy letters or scriptures , have neither list nor leasure to follow these crows ( the quakers ) up and down , pelting at them with tiles and dirt , this shew of new fanaticism refuted , which swarms even every where , accompanied with strange devils , is dedicated , so ex. . s. . . fanatical enthusiasts for their enthusiams ; so ex. . s. . locustas hasce cum primum ex sumo purei prodierint , these locusts ( the quakers ) when they came first out of the smoak of the pit ; so ex. . s. . errones , vagrant rogues , or vagabonds . reply . thy iudgement of us in general , which is mearly that of mans-day , which is the night , and a very small matter to us , will prove a matter of moment , that will fall heavy on thy self at last , when the judgement of god , which we know is according to truth , and is against thee , comes upon thee , and all thy iudgement before thy time , and evil speakings of whom , and what thou utterly know'st not ; and as for us , if we judge thee again for many of the same things of which we are judged by thee , yet our judgement is just and true , and not our of its due time and place , and will stand ore thy head for ever , being passed in the light , and day , and spirit of god , in which the saints are to judge the world , and the spiritual man discerns the animal man and his matters , but is not discerned by him : but as to this of knave , it savouring much of that billingsgate rhetorick ( which t.d. hath so much of , who called l.h. at his own door in douer — he knows what , and ye sayes he is not able to match g.w. at it ) to render reviling for reviling terms i shall forbear , and be silent here , giving i o. my goliah-like 〈◊〉 , ( who conflatis naribus inflans , sets the saints so much at his heels , and ( to use his own words ) gigantaeo quodam fastu e'atus , like some son of anak looks on them as grashoppers , disgracing and disdaining the whole kind or species of the quakers , what he is able , sometimes as poor , deluded , foolish , and yet sometimes again as more knave , then fool ) leave to overcome me herein ; for though i can truly say ( having been at the popes palace which stands in monte caballino ) that fonte labra prolui caballino ; yet haud unquam me prophetam somniasse tam altum memini , ut repentè sic rabula prodirem . reply . thou talkest much here , and at the front and sag-end also of thy english epistle in commendation of thy iunior students valuing and studying the holy scriptures more then any thou knowest , and of their bending the best of their wits that way ; how ye value the scriptures wee 'l see by and by , but till ye study the light and spirit more then ye do , which the letter came from , as ye are yet at best , so at best ye will become but obtusè acuti homunciones , sharp-witted men after your own blunt fashion , who in truth are as sharp-sighted in the mystery of the holy scriptures , as a very mole is into a milstone . behold o thou academical student in divinity , who callest the quakers anti-scripturists , thou art call'd the scripturist , the text-man , the opener-of that book called the bible , which is a book as much sealed to thy supposed learned self , as to the unlearnedst sort of men in the world , that can but barely read it , and thou art restlesse in wrestling against the light , and restest in the dead letter of that law , which is light and life , and makest thy boast of god , as the man that knowest his will , and tryest out the things that are most excellent , being instructed no higher then so thy self , and taking on thee to instruct all out of that life-less letter , which is all thy law , ( and yet much more then thou livest by ) and art confident that thou thy self art a guide of the blind , a light of them , which are in darknesse , an instructer of the foolish , poor , deluded quakers , a teacher of babes , which hast a form of formal knowledge , and of external truth , as it is in that meer letter of the law , but thou ( being enmity to the light the quakers live in ) art rather a rash reprover of the things that are most excellent , a blind guide , a dark lanthorne , an ignis fatuus , a fleshly , foolish , instructer , an untaught teacher , that must yet come to be taught out of the mouths of babes and sucklings , out of which the lord is now ordaining strength that shall stop the lyars mouth , and still the stout enemy and avenger ; and from the stammering lips that thou standest amazed and astonished at , as uttering non-sence ( in thy non-sensical nodel ) shalt thou stoop to learn the soul-saving truth , or else be left to perish in thy envious enmity against it in thy damnable darknesse , in thy wilful blindnesse , obstinate unbelief , and unparallel'd ignorance of it for ever , as the pharisaical iew was , whose case this was before thee , rom. . . to the end ; and though thou teachest others , yet till thou teach thy self , alias learn at thy own measure of christs light , that teaches thee in thy own conscience to know thy self more , and live more like christ's teachers , then thou dost , thou shalt bring as few to god as thou hast done , who hast left all that have learnt of thee yet , where thou thy self yet art , viz. in sin , and not believing thou canst ever be out on 't ( as they and we tell thee ( truly ) thou mayst ) while thou livest , or till the world to come , where the popes purgatory is which ( as truly ) thy self deniest , and shalt bring men as near to god , who is light , as those who are left out of his kingdom , which is light , in the darknesse , which is the devils kingdom ; thou teachest other 's should not commit adultery , but thou art the adulteresse , and imperious whorish woman , with whom all the kings and people in the anti-christian world have committed folly and fornication , and , bewitched with thy sorceries , have run a whoring after from the lord. thou teachest another should not steal , and professest to abhorre idols , but thou art that sacred thief , that committest that sacrum furtum , that fine sort of sacriledge , and stealest the words , which thou sellest for money when thou hast done , after , , , or shillings a sermon , out of the true prophets writings , and fathers , and old authors ; and so what thou learnedst in thy accidence , when a school-boy in the countrey , thou makest use , and witnessest the truth of , now thou art become of an university scholler , a clerical country-man again , viz. in legendis veteribus authoribus proficies , in reading of old authors ( for so many doctors do out of their notes in the pulpit ) thou shalt profit ; for profit thou dost thy self in outward goods , but not the people in inward goodnesse , who are generally in all parishes left as ignorant and prophane , as the priest finds them , when he is called from them , either by death , or some deanery , or higher divine degree of spiritual dignity . thou makest thy boast of the letter , but throw breaking the letter thou dishonourest god and his ministry , while thou dost more docere facienda , then facere docenda ; and as accute and accurate a curate as thou art of souls , thou art not quite so useful as a wherstone , * which serves to sharpen other things , though it self remain blunt and obtuse ; but thou that pretendst to keep the key of knowledge and the kingdom , art neither quick to enter thy self , nor sufferest , much lesse servest to quicken , so much as thou slug'st them that would , by the best thou dost thou mak'st thy converts no better then thy self , who art not yet so good as thou shouldst be ; and in thy fighting against the quakers , who would have thee but so , as thou oughtest to be , art not one jot better then worse then nought it self . and if thou servest to sharpen at all , it is more to make men more keen , whose teeth are enough on edg at them already , against the saints and the truth they dwell in , and by thy lying words , which are as swords and sharp arrows that way , to reach them , that attend to thy contemptuous tattle , to use their tongues , after the example of thine , as sharp razors , to speak proud things , proudly , disdainfully , and contemptously against the righteous . reply . as to thy term of enthusiasts , or expecters of inspiration by their inward speculation , i say that thou , who art gone forth of thy self to look for it without thy self in the outward observations , shalt wait long enough before thou there find the kingdom , which is within thee , whether ever thou come into it yea or nay , for it comes not to any of our cryers lo here , lo there . reply ▪ as to that of locusts and vagabonds , that day is now dawn'd upon the earth in the late benighted horizon of this nation , in which we are seen , and see both who , and from whence the locusts are , and when they came up out of the pit , and how that these locusts , and caterpillars , and canker-worms , even the slumbering shepherds of the king of assyria , as nah. . , , , , . whose king is the angel of the bottomless pit , whose name is abaddon , and apollyon , the destroyer of souls , rev. . , to . have crowned themselves , and made themselves many , and spread themselves over the whole earth as grassehoppers for multirude , and camped about in all hedges in the cold day , and have spoiled and devoured , and had power to sting men as scorpions , and have made their wickednesse to pass over all men continually , and must when the sun of righteousnesse ariseth , ( as now he doth , with healing in his wings on all that fear his name ) flee away , and their place not be known where they are ; and thou shewest thy self to be yet darkened with that smoke they have for ages and generations ascended out of , that deemest those locusts to be the quakers , who are rising up in the light and power of the truth of god , to the dispelling of that smoky fog of errours they have lyen hid in . reply . we see also who are the vagabonds in the sight of god , even such as with cain are fled from his light in their consciences , and gone out from his presence into the land of nod where they are busie in building cities , and ●air outward dwellings for themselves , but have no habitation in god ; and not the quakers , who for the gospels sake chuse to have , with the apostles of old , no certain dwelling place upon earth , cor. . . though else as capable to have many as your selves , who have oft many more earthly homes and houses , then men are capable to hold in a way of honesty . reply . and though thou stilest us crowes , yet such as are not in the blacknesse of darknesse may see we come not so near to that carrion creature either in colour or conditions , as such do as so account us , who never yet put their spectacles on but when their eyes are abroad and gone from home ; but who ere are the crowes , its easie enough to be seen who are the magpies and parrets , whose pratlings and pratings are , as from no higher principle then mens teachings , and imitation of words themselves know not the true meaning of , so for no higher an end but barely to get something for the body and the belly , as rom. . v. , . which usually is the chief church-man and grand senior among the greedy clergy , and the oldest master of arts † in most universities and countreys . reply . and whereas thou speakest as if 't is not worth the while for thy junior students to follow those crowes ( the quakers ) so as to stand pelting and flinging at them with dirt and tile-shards ; in that sayest thou truly indeed ; whereupon ( i say ) those scripture studying schollars to whose use thou devotest these thy theological disputations against the quakers , in a strange language by thy own confession , might be easily better but likely not worse busied , then they ordinarily are , whilest what with stones and tobacco-pipes , dirt and mud and such like materials they are assaulting the quakers in their ( elsewise ) quiet meetings in their two nurseries of learning , ill manners and irriligion , viz. both oxford and cambridge : and 't were more worth the while for both vicechancellors and mayors to bocardo some of them for these and worse matters , for examples ●ake to other rude rabbies , then to connive at , countenance and encourage them in it , as some have lately done ; but alas , that the juniors throw stones , mud and dirt with their hands , no marvel , when such a senior as i. o. is throwing mire and dirt against the quakers with his inky crow quill , and pelting at them the best paper-pellets he has with his parret-like pen ; and no wonder to a wise man , that from the greatest to the least ye are all bedirtying the quakers , since the wicked are alway like a troubled sea that never is at rest , but ever casting up mire and dirt in the face of truth . reply . as to thy pitiful terms to us of poor , deluded , foolish , unlearned ; 't is true , as thou slightingly sayest , the quakers are for the most part poor in this world , and , as t. d. flings it also in our faces , having no great visible estates , but rich in invisibles , in that faith ye are out of , by which they stand heirs of that kingdom ye have no inheritance in till ye believe in the light ye yet hate ; and they seem as poor every way else , as having nothing in another world , to your laodicean lordships , who are boasting your selves in your profession of that ye are out of the possession of , as rich and encreas'd with goods and in need of nothing , yet are they making many rich by their ministry , when your selves ( as unwilling as you are to know it ) are not onely poor , and wretched , and miserable , and blind , and naked , but impoverishing all that have to do with , or that ever trade much with you , and maintaining all in the same ( inward ) beggarly condition with your selves ; so that their souls never thrive into the life ye sometimes talk of , into the thing , which is the end of all outward ministry , or into any better then barenesse , and seannesse , and b'indnesse , and barrennesse it self , while they fit under the shadow of your ministry , whilest thousands in this nation that have been turned to the light , and the truth within , by means of the quakers ministry , which a taking heed to within is the end of , are come to witnesse the word of christ , which your letter is but a witnesse of , dweling richly in themselves , and with the spouse , cant. . , , . that sought her beloved in your broad wayes once , wherein she never found him , being passed away from you watchmen , who beat and smite and wound them for so doing , cant. . . have in the narrow way , which ye have no mind to walk in , found him whom their souls loved . ye often tell such as relinquish your ministeries , that ye have been a means of opening their eyes , and think strange that they cannot abide under your teachings , as well as heretofore ; but were it as true , as ye do but deem it so to be , that your pains had prov'd so profitable , as to open the eyes that now see , ye could not but see of your selves , that while they abode in blindnesse they abode quietly under you blind guides , but when once they came to see , they saw they were to abide there no longer . ye call your universities the eyes and the wel springs , heads , fountains , mothers and nurseries of learning and true religion ; but the lord is judging those filthy fountains , and the rivers that run out of them , and turning their waters into blood , and giving them blood to drink , of which also they are worthy , yea and righteous is the lord in judging , for they have ever shed the blood of saints and prophets , and strove to root out the true religion , that is pure and undefiled from off the earth , and have nourisht up illiteracy it self , if that onely be learning , as in scripture sence it is , pet. . cor. . , . to know christ and the scripture by the spirit , and have headed all men in their hatred of the truth , and been mothers of most of that mischief that is now befalling all nations where they are , and the wells from whence those legions of learned unlearned ones , to whom the vision of all is as a book sealed , have sprang , and to whom all people have leaned as their leaders , till they have utterly lost the way to life , and the right eyes of those idol-shepherds , which the sword of the lord now comes upon till it be night unto them , that they shall not divine , and till they sha'l be utterly darkned . and this i declare not as one that am utterly against that outward inferiour furniture ▪ or lower sort of literature , whereon ye live and feed till ye surfet , and for having but a little of which ( for some , that pretend to very much , have not overmuch of that , and as much abuse , that little they have more in defiance , then in defence of truth ) ye reckon on your selves as exceedingly inriched ; nay , if most of you had more of it then you have , it were not much the worse , would you use it better then you do ; and were ye as rich and learned ( as ye are in that ) in the best kind of learning , which the light within leads to , and ye fight against , and the measure of gods gift of grace in your own hearts , that brings salvation with it to all that submit to be taught by it , teaches ( viz. ) to deny ungodlinesse and worldly lusts , and to liue godly , righteously and soberly in this present world , as little of which learning and life is to be found among young academical self . admirers , as among any people upon earth , among whom there is , whether magna or parva cura linguarum , major or minor artium , i will not say , nor is it much material , so long as what is of the lord most expected lies most neglected , but i may safely say not maxima , but minima pietatis . but i speak it as one not a little lamenting over our nurseries of learning and religion , and not a little grieved to see how little of god and godlinesse in the power of it is either seen or sought after by those seers and formal seekers , but those of outward letters and writings , whereof some are as bad rotten , poysonsome , false and foolish , as othersome are good , wholsome , true , sound and solid ; in the best of which yet without the light , which universally they hate , and look askew at , the life of god can never be found : and to see how little yet our nations supposedly learned leaders have learn'd of that mistery christ iesus within themselves , whereby to become any other then ignes fatui , or false leaders to the whole land , which hath been wholly caused to erre by them , and hath been led of them to its own destruction . yea , this lamentable , and shall be for a lamentation of lamentations , with which i must make a little out here to lament against you o ye nursing mothers ( so called ) to the church of god , both in this nation and throughout christendom , that there is none among all the sons , which to the vast expending and exhausting of her earthly treasure , and the very quintessence of all her carnal things upon them , both in her vniversities and in all her parishes , when remov'd from thence , she hath nourished , and that is found able by the spirit , which onely does it , to minister spiritual things truly to her , or in requital of her who hath so inriched them for it the other way , to enrich her with any true , lasting heavenly treasure , or to measure and tale back again to her , even as well in her protestant and more reformed , as in her popish and more deformed states , any other then such trash , wood , hay and stubble as is now falling before the fire . and that by all the most learned labours of her most learned rabbies , doctors and students in theology , and clergy of what sort soever , the rest of her children call'd christians have not learn'd so much as to know christ and themselves , much lesse christ in themselves , so far as make them honest , true , holy , just , sober , meek , pure , loving , gentle , merciful , pitiful peaceable , patient , temperate , and after his own image , which is the end of all learning , ministries , ministrations and doings that pertain ad intra , and ad extra too , to christian religion , which christ or image of god ad intra , and ad extra also who are not come to witnesse in and on themselves , know not yet christ the mystery , the hope of glory , and cannot prove themselves upon due examination to be in the faith , or any other in the sight of god then reprobates . and that by and from her priests and her prophets , whose own eyes are not yet annointed with eye-salve , that they may see , that have took upon them to be her supream guides into goodnesse , and took many millions of money for many ages and generations upwards to make other men learned in the truth , to direct them into righteousnesse and holinesse , the hands of evil d●ers have been strengthened , so that none hath returned perfectly from his wickednesse , but such evil fruits , as darknesse , ignorance , blindnesse , bloodinesse , uncleanness , drunkennesse , and all sorts of ungodlinesse and profanenesse is gone forth into all her lands : so that a little of that honest learning how to live godly , righteously and honestly in this present world , that is now found in abundance among poor , plain countrey rusticks and russet rabbies ( as some university doctors and divines ( witnesse doctor featley ) have derisorily denominated the mechanicks , that meddle with expounding scripture ) amounts to more then all that great learning , little equity , lesse honestly , and least godlinesse , that is found among the nursing fathers and nursing mothers of them all . and this is lamentable and a lamentation with which i must here lament , not onely over all christendom in general , but over these protestant parts of it also , where popery is so abjured , that men spend their money on their pretended feeders for that which is not the bread of life , but light heartlesse branne , that is measured out to them at a high rate too , the lord knows , out of the barren brain of their bruitish pastors , who have not sought the lord in his own light , but at the most in that meer letter that gives not the life , of which letter they are the ministers ( for means too ) and not of the spirit ; whereupon ( as the lord sayes , ier. . , . ) they shall not prosper , but all their flocks must be scattered , in order to which , the noyse of the bruit is already come , and a great commotion out of the north to lay their cities desolate as a den of dragons . that ( howbeit their deluders cry out against the quakers , who freely undelude men , as poor deluded , fanatical , &c. yet the poor people are most miserably couzened , cheated and deluded by their blind guides , that see little themselves into the marrow and mystery of spiritual matters , and not standing in the counsel of god given out by his light in their own consciences , never come to hear his word coming to them within from his own mouth , and not hearkening to what god himself saith in them , as the true prophets did , hab. . . never come into the true vision of him , or his will , but run and say he saith , because they find it written he said so , or so to others , when they never heard him speaking it in themselves , and so never profit the people at all , as god said of old such should not . they sit as the old pharisaical scribes did , who heard not at any time the voyce of god nor saw his shape , in the twi-light of their own imaginations searching the scriptures , and looking in them for the eternal life which onely testifie of it , but come not unto christ , in whom onely they testifie it is ( for in him is the life , ( say they ) and his life is the light of men ) that they may have his life in themselves , and from it onely minister unto others ; and so such food for their souls , and rayment , and riches , and gold , and eye-salve as they have , which is none of that which christ ( whose light within or inward councel they reject against themselves ) counsels all laodicean like self-corceited angels and churches to buy of him , such lifelesse stuff they give ( i should say ) sell , in as good words and fair speeches as they can put it off withal to simple people for outward food and rayment , and gold , and silver , and riches , as they have , pertaining to the belly and the body . so the bodies of shepherds are oft full and fat ; but the souls of poor sheep pine and starve , for all that . and that the souls of poor people should ever come possibly to be made any richer towards god then they are , while they stand under the droppings onely of the lips of such linguists , as are no higher learned then their nursing mothers teach them , i cannot expect , if nil dat quod in se non habet be true , sith the chief spirituals that those spiritual men have themselves , who learn to be teachers of religion to others , no where but at the vniversities , are but carnal , natural , animal , literal ; such as without the light and spirit and living word of god within ( for that in the name of his fellow-students there i.o. to whom its vouchsafed of god ( sayes he ) but ( say i ) of the devil so to do , fights against as fiercely as he can ) is obtained out of many books and writings , the best of which is the bible , and the naked letter of it , by the improvement of a meer animal understanding , which the letter of the bible it self also sayes perceives not the things of the spirit . nor can i expect as the case is with them , that they themselves , who there are taught to be gospel ▪ teachers should attain to any more then such a shallow speculation and thin external theory of those things as they have , or should ever enter into the depths of gods kingdom , whilest in the depth of the serpents subtilty they are beguiled so far from a single hearted search after the truth in the simplicity thereof , as it is from jesus , the light of the world , by the beams thereof made manifest in their own hearts , that , taking it for granted aforehand that all that , and no other then that is truth , which is held forth and told for truth in the times of their residence at those foresaid fountains , which are not steadily running one way neither , but to and fro as the tide turns , and running several wayes at several seasons , they stave off all that as heresie at a distance , which is handed to them any other ways ; no more doubting , but that that must be error , which at the well-heads of divinity is pleaded against , then they do that that is truth they there plead for ; so as is qui nil dubirat nil capit inde boni , these confident , blind , bold , implicit-faith't iuniors that visit the academies for this end , that they may become for a livelihood preachers of the faith to others ; never doubting that to be the true faith , and truth , which they find professed in their times , set themselves on work to study how to defend it at a venture against all hereticks , before they have either found or felt it to be truth within themselves , and stand steadfastly tempered still according to the present temper of the grand seniors of their respective nurseries , who temper themselves ever according to the temper of the times , and the rulers that happen to be in them ; whence it comes to passe , for the most part , that as there 's like prince like priest , so like priest like people in these northern islands , where after some certain time of standing and studying in the vniversity , these hasty hirelings run abroad before the word of command be given them from the mouth of the lord , and settle themselves up and down , till the countrey swarmes with them , like so many locusts , successively supplying the waste places of such as either die in parishes , or depart from one to another , where there 's a bigger boon , ne detur vacuum , that there be no place void or empty at any hand , which is not more an abhoring to nature in general , in rerum natura , in the fabrick of the universe , then 't is to these natural mindes , in bujusmodi rerum naturâ , in the fabrick of their vniversity affairs . and sometimes so do they hasten on their own heads , to be prophets and pastors for their own ends and livings sake , upou which account , being thereby capable of some parsonage or ecclesiastical emolument , much more then for service sake to the gospel , many younger brothers and poor mens sons are sent there to be educated , that before their haughty heads are halt hatcht into any solid understanding of either themselves or the truth of god , or their hearts so much as warmed into any way of wisdom from above , they run like a company of green guls with shells on their heads , and sow themselves under the earth ( for heaven they see not ) in such seats and soils as best like them , and plant themselves ( for plants of the heavenly fathers planting they are not ) in parishes , palaces and other places , as chaplains and curates , and then divide , and divine out that divinity they have stor'd their heads , and common-place books withal by stealth of study , out of the common stock of spirit stinting stuff , which like a spring , that 's never drawn drier then 't was at first , remains the same still at the well-head , for the furnishing of all new comers ; behaving themselves so honourably , or rather onerably in their respective bounds or circuits among the people of these nations of england , scotland and ireland also , whether they sayl by whole sale , even by whole tuns at once , that more like the pope in his peterdom , then like peter , who commanded the contrary , they lord it over their stocks , so as to live upon them whether they will of no , and often without their leave , if they can be licensed elsewhere , set up their shop of books , and go out and keep market in their parish once a week , and sell one or two of their thoughts upon some text of scripture by a glasse full at a time , at the rates of about twenty shillings a piece , and which is most tyrannical , force people too to buy their commoditie , be it good or bad , truth or errout , right or wrong , honest or counterfeit , and which is worse yet , without allowing any the liberty to try it in the publick market place , or old masse-house , where they hold it forth , whereas all other trades-men and shop-keepers excepting these mystical merchants , give all their customers leave to try their wares and merchandize , and leave them to their own choise , whether they will buy it or no ; and which is worse yet , when they have sold their sermons to them , or read or said them over to them out of their notes , they take them away along with them , and leave them not to the people , who are to pay for them per force when the time comes , and , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the prime piece of delusivenesse , perhaps sell the self-same sermons for as much more at another place , at a funeral or some such like occasion ; whereas if any shoomaker should take the shoos , or book-seller the sermons , which he hath sold , and sell them to another , i know what these men , who call the quakers fanatical knaves , as well as others , would quickly be ready to account of them . and whereas a man may buy a whole bible for five shillings , they sell some one verse of it , a little set out and flourisht , and amplified with no other trimming , but their own fallible vain thoughts upon it , for twenty shilllings , which bible might serve a whole town to read in ; one chapter of which is worth twenty of their uncertain sermons : or if men be minded to have sermons , these nations are now so full of them , that for groats a-piece one may buy twenty printed sermons of men , whom they count more eminent then themselves , which may serve to hear and read at home , no lesse then twenty weeks together , one of which sermons have more truth in them , then either priests or people upon their principles of non perfection of holinesse and purging from sin in this life , are like to practise as long as they live ; and till they practise what they know already , it s but labour lost , pains taken , time spent and money expended in vain to preach and hear in order to their knowing more , sith whatsoever is known and remains undone , does but adde to their condemnation . and thus not the quakers , whom i.o. calls poor and deluded , for they grow rich in good works , though spoil'd in goods , and will never be more so spoild and deluded as they have been , but seek to save others from being deluded by men made ministers , with academical accomplishments and accoutrements , who are the evil ones and seducers that way worse and worse , rather then better and better , for all the talk● on reformation , deceiving and deceived ; i say , not the quakers , but the parish people are every way impoverishr and deluded , being fed and enriched for their mony , with nothing but mens fallible words , and worthlesse thoughts , in stead of the true living word , and precious things of the living god. and yet neither will these parish people suffer themselves to be alwayes so bejaded are they are by the rabbies that ride them to ruine , but rather , when their eyes are a little further opened to see how they are posted on by their priests , that love the wages of unrighteousnesse , to defie the israel of god against the drawn sword in the hand of the lords angel , messengers or ministers , with balaams asse refuse to passe with them any further , and open all their mouths as one man , to rebuke the madnesse of their prophets . and as thou i.o. sayest truly enough , ex. . s. . of the overthrow of that ambitious and arrogant crew of the papal clergy , so sav i in ipsissimis verbis , of the downfal of that intollerable insolency of our protestant clergy , that have pusht them beside the saddle , and setled themselves there in their steads . * neither verily is man-kind become so bruitish as that they will alwaves bear those spiritual mountebanckly cheaters , who for filthy lucres sake against the plain praecepts of christ , the examples of all the saints , the common principles of that very reason whereby we are men , and of that common understanding that all men have by the light within indelebly implanted in their minds , casting behind their backs the care of eternal salvation , do endeavour by carelesse negligence to hold all men intangled in their enticing snares of idolatry , in blindnesse and ignorance of the will of god and of their own duty to him as then that of the popish priesthood ( which thou i.o. speakest of ) will not , so neither will the solly of this kingdom of priests , that have more lately lorded it in their dominions , proceed much further , but be manifested to all men , as the others was before them both ; yea , ( as thou savest ) of thy ( so called ) poor , deluded fanatical quakers . fanatici , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. so say i of these poor , deluding fantastical anti-quakers , fanatici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt erroribus & stultitia bisce diebus notissimi quos hic inprimis aggredimur ; these fantastical , self-conceited seers whom i here primarily plead against , are in these dayes most notoriously known by their errours and foolishnesse already not to a few of their own former followers , and will be to ten times as many more in the dayes that are immediately hereafter following . thy many taunting terms wherein thou both belyest , flingest and quippest at the quakers , being thus ( not in the same taunting or twitting way , but ) in a way of true judgement turned upon thy self and thy own fellow-flouters at them . i shall more closely examine , what thou falsely accusest us of more particularly , as concerning our deportment toward the scriptures , whom thou falsely declarest to be so grossely opposite thereunto , as duely and deservedly to be denominated by those terms , by which thou also miscallest us , of fanatical anti-scripturists , p. . ep. p. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex. . s. . i.e. haters of the scripture , and to be rankt among the rudest reproachers of them in such words of thine as are hereunder repeated , and replied to . i.o. thou sayest , satan in these dayes assaults the sacred truth of the word of god in its authority , purity , integrity or perfection , especially in the poor , deluded fanatical souls commonly called quakers , &c. ep. p. . . that to this sort of men ( the quakers ) it was not enough to joyn in with those in ages past , who cast reproaches on the scriptures , and approve of all the opprobrious speeches that have been cast out against them , but they also rejoyce that the care of this matter , viz. of spoiling the holy scriptures of ( its proper name ) that glorious title , of the word of god , is by satan confer'd upon them : that they ( the quakers ) who would seem to bear away the bell from all , as to the stout opposing of the perfection of the scriptures , thou principally encounterest ; and as 't is an honour to thee , that god hath pleased to confer on thy unworthy self this task of fighting against those enemies of his word ( the quakers ) so what thou shalt perform in prosecution of this function , thou oughtest to ascribe to his grace , &c † reply . herein thou not onely shewest thy s●l to be of that sort of men , to whom it is not enough to joyn with those in ages past , who cast reproaches on the hearers of the word of god , and tremblers at his word , isa. . . ( now in scorn called quakers , and cast out by their brethren for his name sake , as then they were ) and to be an approver of all the opprobrious speeches that are cast out against them by this adulterous and sinful generation , who bend their tongues like bowes for lyes against the truth , which lyes thou shouldest be a valiant reprover of , but also to rejoyce that the care of this matter of fighting against the truest friends in the world to god , and his word ( the quakers ) and of raising such reproaches , false reports , scandals and opprobrious speeches , as the rabble of junior rabbies reproach them with , is confer'd upon thee by the devil ; for thou egregiously belyest the quakers in this particular , who deny not , but purely and perfectly own all that authority , purity , integrity and perfection of the scriptures , which the scriptures ascribe unto themselves , and rob it not of any proper name , or any title at all , which by it self is either attributed or appropriated to it self , as that of the word of god is not , as is seen hereafter ; much lesse are they such enemies to the word of god , or that sacred truth written of in the scriptures , as thou most abusively and blasphemously belyest them to be , that thou needest to stand up , as thou dost in thy meer demi-●●●gested demications against them , for the scriptures , and the word of truth , between which and the scriptures , in which it is declared , they divide aright , so as to give its own proper name to each of these , whilst ye divinity doctors in your deep dotage , making no due distinction betwixt them , for all your pretended friendship thereunto , are found very enemies to them both . so that whereas thou , who in other matters then this gloriest in thy own shame , seem'st to glory in this function of fighting against the quakers , as in some great grace peculiarly given of god to thy unworthy self , more then any , as if praemium strenuae contra trepidantium perfectionem ac ●anocentiam oppositioni debitum nemini mortalium tibi praereptum velles , thou seemest to thy self to bear the bell before all others , in thy stout opposing of that innocent seed of god , to which grace of his thou ascribest what ever , relying on his help and assistance thou performest in thy function aforesaid ; i conclude against thee to the contrary , thus in short , that 't is satan himself , who set thee at work against the quakers , and helpt thee as well as he could , and furnisht thee with many a lye both against the quakers and the truth , and led thee in a meer fools paradise to prate with malicious words , and speak evil of thou knowest not whom nor what , and left thee to bewray such weaknesse , folly and false hood as falls not at all from such , as have help and assistance from god , but ever flows from the father of lyes and his children with whom thou wilt have thy reward . * j.o. whatsoever the jewes , whatsoever the papists have been bold at any time to utter in disgrace of the scriptures , every whit of that these impure men ( the quakers ) stricken ( as 't were ) with some direful inordinate motion or rapture both say , and assert , so that its a shame to relate the horrid and most foolish titles of books ; the chief vagrants and ringleaders of this flock , being urged , having spoken wickedly and blasphemously against the scriptures . what their common opiniin , i have thought good to set down as taken and collected from their own books , and set conferrences held with them , &c. reply : here 's a most palpable lye related of the quakers , on whose behalf i here openly professe against thee before the world that we own all those writings , not only of moses and the prophets of the old , but those of the apostles and evangelists also , which are commonly called the scriptures of the new testament , to be scriptures of truth , written by holy men of god ( as those of the old also were ) as they were moved by the holy spirit , whereas the iewes ( who own , value , study , and stand for those of the old to this day , as zealously as your selves in words do for both ) do malitiously and lyingly affirm them to be false , fictitious , and full of lyes . reply . whereas we say no such thing , nay , nothing at all in any disgraceful way of the scriptures , but say only in words of truth and sobernesse , that they are not to be so exceedingly adored and idolized by men , as they●●re by you , who make them little lesse then all in all things to the church ; the papists speak much in disparagement of the scriptures , in which we say they do but blasphemously babble against them , viz. that they are inferrior to the humane traditions of their church , or at least to the unerring breast of their ghostly holy father , without whom opening and authorizing them , they are of no more use nor authority then aesops fables , and such like . reply . whereas thou art ashamed to relate the horrid foolish titles of the quakers books , in proof of their blasphemies , against the scriptures ; i believe that 's true indeed , though all the rest are palpable lyes ; for if thou shouldest relate the titles of the quakers books in proof of the truth of this thy charge of them , which is utterly false , then thy lye which is plain enough already , would be seen more plainly then it is ; for in all the titles of the quakers books that ever i read , who have read ten times more of them ( i believe ) then thou hast done , as i have seen christ only exalted on the throne , and the scripture owned in its place ; so i never saw , and am perswaded also thou never hast seen any thing written by the quakers , that borders on the foresaid iewes and papists blasphemings of the holy scriptures , and therefore as i cannot much marvel at it that thou art ashamed to do it ; so i do not much blame thee , that it doth so much shame thee ( as thou sayest ) to relate the most foolish of them . if it were true , there was malice enough in thee i.o. to provoke thee to have instanced some particulars in proof of this parcel of scandal to the fuller shame of the quakers , whom to scandalize what thou canst is thy chief design , and to have named those blasphemers and their books ; but pudet referre ( sayest thou ) i am ashamed to relate , &c. thou art loath to be too punctual in thy proof , lest it proving too short of thy charge , the stain thou wouldest have stuck upon the truths friends should be stricken back upon thy self , and the lye come to lye at thy own door , for if sounded out too loudly and distinctly , it might eccho and rebound home again to thee the author , and so redound to thy dishonour ; so thou fold'st thy self like the serpent , whose seed thou art , in indefinite complexes , or at least lapest thy self up in universals , and darest not lay thy self out at length , nor grow too far into particulars ; for dolus later in universalibus quae nunquam bene sentiuntur , nisi ex particularibus suis , as deceit lyes most securely , and keeps best hid in universals , which are not clearly perceived but by the particulars in which they exist ; so by being beheld in the said particulars , both they and the lyes , that lye often in them undiscerned , come more unavoidably to be discryed . reply . whereas thou saiest thou thinkest meet to set down our opinion , as collected out of our own books and speeches , and accordingly dost declare what we hold , as concerning the scriptures , thou most plainly confutest thy self as to the lyes thou tellest of us , for thy self acknowledgest of us , that we own that the scriptures do contain a true * declaration of the will and mind of god , proceeding from the spirit of christ , inspiring the writers , that thus far we are right , and that we stand to this confession without any renouncing it , only that we would have wholly rejected the scriptures without doubt , but that things have not fell out according as we could wish , & do deny them to be the ordinary , inalterable , perfect , and standing rule of gods worship , and our obedience without the revelations of the spirit , and such like ; and this ( sayest thou ) is the summe of these mens iudgements , &c. which if it be , where 's the wicked blasphemy all this while wherewith thou chargest us ? for there 's none ( as shall appear ) in the worst of this , which yet thou settest down as gathered out of the quakers books , and speeches , which thou sayest bear blasphemous titles against the scriptures ; but pudet referre , i blush to set them down , must answer all . these things i o. do convict thee of telling many notorious lyes against the quakers , even too many for a man to tell , that calls himself a minister of christ , and d. d. though not all by very many , which thou tellest in thy book ; some of which lyes yet ( left they should not be loud enough ' to come under every ordinary readers observation , if told but once , are either expresly , or implicitly two or three times over related . * j. o. the jewes , papists and quakers differ among themselves ; it so falls out that they who in all other matters are most different in opinion , conspire altogether in this blasphemy , viz. against the scriptures . the papists and enthusiastical fanaticks do perpetually war against each other , they mutually devote each other to destruction . they are not acted by the same reasons , but those for their traditions , these for their enthusiasms and revelations , contending tooth and nail , and so like sampsons foxes with their tayles turned to each other , bringing fire-brands on the churches bread-corn , they all attempt together very friendly to thrust down the holy scripture from its place . the papists do earnestly endeavour to detrude the scripture out of its proper place in the church ; our fanaticks tread in the same foot-steps with them , into which wickednesse those among the papists that are called the spiritually , have led them the way . and elsewhere thou reckon'st us up among the rest , as enemies of gods word , and haters of the scriptures . reply . howbeit i. o. thou , who in thy epistle pretendest it to be thy aim , and intention in thy discourse , to discover the reproach that is cast by many upon the scripture to its disparagement , and to vindicate it therefrom , dost ( as in most things else wherein thou bend'st at us ) discharge thy bow at a venture , so as at random to rank us , as joynt abettors with them in grosse , in that one grosse , and common cause of caluminating , vilifying , decrying , denying the scriptures , among atheists , pagans , new testament contemning iewes , papists , and the whole rabble of rude reproachers thereof , whether in whole , or part , as if we were , if not the ring leaders , yet at least the rere-ward of the ragged-regiment of anti-scripturists of what ever sort , yet in this thou hast most grosly abused us , and thy self also , by thy false accusing and belying of us to the world in that particular , and must most assuredly come into condemnation in ●he judgement for condemning the generation of the just ; for however thou mis-reportest of us to the causing of many to mistake us , yet of a truth we are no such manner of people , as thou wouldest make men believe we are ; but such as shall manifest our selves even in this present contest with thee ( for all thy perking up into a proud pretensive prate against us ( pro scripturis ) as if we stood in some deep defiance , and thou against us in some eminent and more then ordinary defence of the scriptures ) to be in no enmity , but in true unity with the scriptures , and to be more real friends thereunto , then either thy self , who wilt be found in as real enmity to them , as thou art in seeming friendship , or any of those aforesaid , with whom thou rankest us , as if we were the rankest enemies thereof , that ever appeared in any age since the scripture had a being to this present day . be it therefore fore-known unto thy self , and all men , who will believe , and can receive it for truth , and who so will not , let the mischief of his mis-belief in this matter be upon him , that though we own not thee i.o. and side not with , but mostly against thee in that very book , wherein thou standest up so stiffly against atheists and papists , and all anti-scripturists , as well as against the men called quakers , whom thou but supposest to be such ; and though we may possibly be found saying some things ( soberly ) which atheists and papists say ( scornfully ) of the scriptures , which are gain-said by thee , and gain-saying at least twenty things , that are asserted by thee of the scriptures , in thy zealous pleadings for them , yet we are no atheists ( as thou supposest ) neither are we papists , or iesuites , neither are we anti-scripturists in any wise ; nor do we so much as take the part , or serve the interest of , nor side , or comply with any of them , any more then we do with thy self , whose antagonist and t. d's too , i am in this present reply to thy reproaches of the quakers ; in vindication of whose interest alone , abstract from that of the papists , as much as from thy own , and thy party of protestants ; and singly , and solely on behalf of the truth professed by the quakers , and opposed by thee , and all the other whom thou opposest ; and finally , for the scriptures , which are truly owned , valued , used , known , and practised only among the quakers , i herein stand up more or lesse against you all , as against such , who ( none of you excepted , no not those among you protestant pretenders to it , who would sain seem to others ( as you do to your selves ) to be most fervent for it , any more then those decryers and denyers of it , with whom thou slanderously sayest the quakers side ) will every one of you be found foes to , denyers of , and fiery fighters against the scripture . and this that we are no atheists , nor yet associates , or assistants to any such , as are without god in the world , but that people who know god , and are known of him above all other people upon earth , the best of which in words professe to know god , whom in truth they know not , but in works , deny , being abominably , in their lives , disobedient to his light , and to every good work void of judgement , will as easily , as evidently appear to every patient and impartial reader that can suspend his censuring till he hath read these present animadversions of thy mad subversions of the things of god , unto the end . and that we are neither papists , nor yet assenting or adhering to that synagogue of rome , in any of their abusive defamations , depravations , depressions , decryings , disparagements , or abominable attempts for the abolition of the scriptures , which they , as thou sayest truly , would ( if they were able ) deprive all others of , or of their lives , i give the world here to understand , as far as they will understand it , or take it for truth form me , who for truths sake meerly , am of lesse credit and repute in it , then else i should be , by a present protesting in the name and behalf of that people called quakers , against the papists sordid , sottish , sinful , shameful , seeking wholly to suppresse the scriptures from being seen at all by the vulgar , and scoring out of it , what makes most against their bruttish and worse then heathenish idolatries , and wresting those holy writings , and turning them as they list to their own turns by their most false & far off translations , and as utterly untrue interpretations of them , besides both the plain sense of the words in the original languages they were wrote in , and mind of the spirit of god , which originally moved holy men to write them , and many more such juggles , some of which 't were better for it then it is , if the clergy ( so called ) of the protestant part of christendom , who are too too full of the like , were cleare of , and fully free from , as they are not , for all their protesting so much against the popedom for its adulterating of the scripture . which protestation of mine against the romish clergy , i the rather , and the more largely enter here again , not only because i am so generally misreported , that by many , even thereupon , i am also mis-believed to be too great a favourite , and by some flatly a iesuite , and so more then an ordinary friend to that false fraternity , but also because it may fall out that that slender and senslesse suspition of me ( if not timely supprest ) by reason of three things may in time ( though groundlesse ) grow so great in more , as it does already in some , that , for the sake thereof , very truth it self , when ●old by me , shall not tast well from me , nor take place in the hearts of men , with whom commonly , damnati lingua vocem habet , vim non habet . those three things above briefly hinted , are more fully replyed to as followeth ; . in regard that not only t. d. in his two toyes , puts us and the popish party together as brethren , for jumping into one judgement about the scriptures , but also thou i o. who art a man more beleeved and beloved by the world , which heeds and loves its own , then i , who am not so much heeded as hated by it , because i am not of it , dost often in thy unquiet quarrel with the quakers ( so called ) which i , who am one of them , am now answering , so unequally yoak us , and the pontifical clergy together , as co-conspirators against the scriptures , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the younger sort , for whose instruction thou devotest those thy latine labours , and more then a good many of those iunior novices , both in university and countrey as are ever ready as rawly as rashly , iurare in sententiam seniorum , to drink down desperately all that , and digest it by implicit faith , that is imposed , and handed out to them for truth from the tongues and pens of their grand gamaliels , sith thou i. o. dd. sayest it , will unquestionably more then think it to be all truth that thou sayest of our co-partnership with the papists in their basenesse towards the scriptures , in those false sayings of thine that are fore-cited , wherein thou injuriously avouchest us to be approvers of all their tauntings , and joynt blasphemers with them of the scriptures . . in regard that ( howbeit it is not at all in vindication of the popish clergy in any of their devilish doings , nor scornful , or spiteful speakings against the scripture , but of another interest , even that of the true clergy , or heritage of god , ( as remote from theirs and thine too , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am an opposer of thee as to that same book , wherein thou so vehemently opposest the papists ; hence many may , as some already do suppose i am in far firmer friendship and fellowship with that fry of fighters against the scripture , then with thee and thy fellows , who wouldest fain seem at least to fight against them for it ; but ( if any man will be ignorant of me and my honest meanings , let him be ignorant ) for my part as i am a well-wisher to all souls , and am in friendship with all men , having and holding as truly pacem cum personis , as cum peccatis bellum ; so i am in no fellowship with that in all men , whether of the romish religion , or that which ( informe ) is more reformed , that is not in fellowship with the scriptures , ( for that which is not in union therewith , is not in fellowship with god ) fighting against neither smal nor great , save only against the sinful seed of the serpent in them , which from the spirits of the spiritually throughout all christendom , spawnes it self forth in spite , and spiritual wickednesse against the seed of the woman , who must bruise his head at last , though he obtains for a while to bruise her heel , between whose seed , which is one , and his seed of every sort , whose name is legion ( for they are many ) the most endlesse enmity is ; so that though i appear against those paper-works of thine , wherein thou appearest upon the stage , in part against that synagogue of satan ( but more palpably against the synagogue of the saints ) yet this is not all to gratifie the romanists in their scurrilities against the scriptures , more then thee and thine abettors in your scarce schollar-like , much lesse scripture-like scoldings for them ; but as occasion is ( pro scripturis ) for the scriptures , which , notwithstanding thy empty apologetica's for them , ye , and the papists also are both utterly against , i shall not spare to grate hard against you both , as such , who while you are scribling of the scriptures , whether pro or con , are yet our of that precious truth the scripture tells of , and against that living word , that eternal and internal light it calls to , which leads to that life of god that the scripture calls for . . in regard that i am , and shall unavoidably be found in this present controversie with thee , saying some things against thee and thy untrue assertions for truths sake ( yet with a due respect thereunto ) which the very papists say ( though truly enough , yet too disrespectfully ) about the scriptures . in this respect though , i would not have them so ; yet i believe some are , and some will be ( if peradventure these premises prevent it not ) so blind as to believe i own the pope and his apostolical church , because i cannot own all that as true and apostolical , which some prime protestants tell for truth , but rather tell the truth with him when he tells it about the scripture , or any other thing , then errour and lyes with those , who pretendedly for the truth and pro scripturis , protest against him : for i must give the devil his due , so as to acknowledge his words to be true , when he speaks the truth , though to a false end , rather then sooth up thee i.o. or any other men , so as to say the crow is white , and that ye utter truth , when ye tell utter untruth , though against the devil himself , to please either thee , or them . howbeit many men in these dayes , and not a few of those , who are called christs ministers , and counted well studied schollars , or at least would not be well contented to be not so accounted , are yet so dim , as without any more ado to deem them to be romish priests , under pay from the pope , who own some truths , which his priesthood owns ( as if because at rome they own christ to be the son of god , they must needs be of that church , who deny him not so to be ) but more especially any truths , which by these divine deemers are not deemed to be truths , and thereupon disowned by their non-discerning selves , upon whose crazy concerts , and cloudy accounts , and crooked conjectures , some , that do more service to the truth against popish fictions in a year , then themselves do in an age , are thorow their shallow surmises by their implicit faith't people , as sinisterly supposed to be supporters of the papal hierarchy , because themselves , whose idol the letter is , are not digested in all their extravagant exaltings of it , though the popes extream of exalting his leaden legends , and holy chaire above it , be more professedly distasted and detested . thus such as believe , according to the scripture , the general grace , and love of god in giving christ to die for all men , for as much as that also is believed at rome , seem to these senslesse ones to favour too much of popery , because the empty understandings , narrow nodels , and heedlesse head-pieces of many protestant parish priests are not as yet enlarged enough to comprehend it ; who notwithstanding being blear-eyed at home , whilest eagle eyed abroad , nunquam vident id manticae , quod in tergo est , never come to see , or sent that plain popery of their parish posture and parish pay by way of tythes , which the night is now too far spent for any but owles , bats and night-birds not to see , that its of the pope ; sith though its a piece of stark rank and popery , not held without the guilt of perjury , yet , as it s their own ( & suus cuique crepitus bene olet ) so it s that which serves their turn better at this time , then the extirpation of it root and branch according to their oathes ( which would savour lesse of popery , and more of pure pietv ) will ever do . of this sort of evil surmisers is t. d. who , not only as thou i. o. dost , accuses us ( me in particular ) as one big with , and spitting out venome against the scriptures , for not owning those outward writings as the only rule of faith and holy life , but also accounts of us , as no other then broachers of popish doctrines , and bringers in of the popes baggage , for dissenting as in other points so from his blind tenets about the scriptures yea , so earnestly doth t. d. drive on his design of insinuating it into mens minds concerning me , that i am popishly affected , that he finds occasion of accusation against me as so , as well where i more fully own the scripture , then himself does , as where i may more easily seem ( to one that 's blind ) to deny it . witnesse his words , page . . pamph where for owning the epistle of paul to laodicea , which he sputns at as spurious , he flyes thus foolishly in my face : t.d. we know ( quoth he ) your brethren of the popish party have laid many such brats at the apostles doors , which they will not father , and you shew what you are in abbetting their wickednesse . reply . what a wicked and adulterous generation of men is this ? like that in which christ lived , who would have something to say against the gospel and the truth , let it come handed to them which way soever ; they would neither lament at christs mourning to them in iohns ministry , nor dance at his piping to them in his own , but reject and belye him when he came contrarily to them in iohns fastings ; and condescendingly to them in his own eatings and drinkings , as either having a devil , or being a drunkard , or a gluttòn , or a friend of gods enemies , and sinners , or somewhat or other still that was nought , rather then own the truth at any hand that in both ministryes was held out unto them ; so is the ear of our now pharifaical generation of scribes stop'd , like that of the deaf adder at the voice of the charmer , let him charm never so wisely ; among whom t.d. is a chieftain , who ranks us among the popish party , as spitting out our venome , that we are big with against it , page . pamph. and as denyers of the scripture together with them , because we deny many false things that many such ministers as himself do most absurdly affirm of it ; and yet charges us as brotherly owners and abbetors of the papists wickednesse also , for owning the holy scripture in many parts of it , wherein our english ministers do not blush to deny it , and so consequently for owning it much more truly and fully then themselves : thus , — heu stirpem invisam ! hei mihi quod n●llis amor est reparabilis herbis ! if we should , as they falsly ▪ accuse us , own the scriptures lesse then our accusers do , we must be papists ; if we own them more , and more of them then themselves do , we must be no lesse then papists . we must stand doom'd as papists , who , be we nere so wary , are papists deem'd in this , and in the clean contrary . but that i am not so popishly affected as i am , as well every way , as every where misrepresented to be by those , who to sit the more securely in their own popishnesse , do in the apishnesse of their spirits sound it out with a dreadful noise to the stunning of their already pope-serving people , popery , popery , against all that come neer to storm them out of their popified parish postures , practises and preferments , to what i have said sufficiently above , i shall now adde what followes in evidence thereof , whether you will hear ( o all ye my unjust accusers in that particular ) or whether ye will forbear , to the perfect ending of my protestation which i have begun to enter against that synagogue of rome , viz. first , that ( whatever they may own of what i have above , or shall yet say ) i own not them as apostolical , nor as any other then that apostatical harlot , which , together with her two brats , that more lately are broken out from her bowels , viz. prelacy and presbytery , hath in three parts ( as the great city is said to do before its fall , rev. . . ) sate like a certain unity in trinity , and trinity in unity , or one great tripartite mystical babylonish whore , with her tripple crown upon the many waters , or tongues , nations , kindreds and people , and reigned over the kings of the earth , rev. . . . . . and as to their behaviour toward the scripture , which they wofully mistake themselves to be the only trustees , to whose care and custody it was committed , i professe against them with i. o. that they have wofully misdemeaned themselves towards it , as by sowly betraying , and ( to their own eternal shame ) falsif●ing that their pretended trust , corrupting , depraving , vitiaring , interpolating , adding , detracting , forging , foisting into the scripture what never was of the spirit , so by abusing it every way , so that none of the copies of it ( as it comes thorow their hands ) whether original or translated ( and if thou i o. canst shew any that come thorow other hands of which thou canst say infallibly they are not altered and corrupted ( as in thy book thou hast not done ) dic quibus in terris & eris mihi magnus apollo ) are fit to be a fixed stable rule , or infallible guide to us thoroughout in the knowledge of the will of god ; and lastly , ( for take it at the worst its worthy of a better carriage towards it then they afford it ) in a scurrilous scoffing way underva'uing , vilifying , defying , unworthily depressing it far below it self , as much as it is over-valued , idolized , blindly worshipped , deisted , and enthroned far above it self by your selves , who , together with the popish party , like the frog and the mouse , being very busie in busling against each other with your bulrushes about the scripture in your two opposite imaginations , will find a generation that waits upon the lord , and mounts up with wings as quick-sighted as an eagle , though no better then a blind buzzard in your eyes , who will winne the field from both you stout warriours , which are at it tooth and nail to your own ruine , and shall one have no more thank from god then the other , whilest , for all your zealous pratings pro and con in two different erroneous extreams concerning the letter , ye are both exceedingly , and both extreamly erred from the light it came from , and the life it calls for ; the one exalting the bare dry bones and dead body of the letter above the word of life , which letter too is magnified more in an empty sound of windy , plausible commendations of it , then by any , so much as outward conformity to it in conversation ; the other establishing the dark lumpe of their own lying legends and dead stinking carcase of their traditional divinations , partly derived from faithlesse forefathers , and partly divined forth from the deep pit of their great ghostly fathers fathomlesse fancy , as a standard in stead of it . so that howbeit i.o. the detestable wickednesse of that antichristian conclave , who ( as thou sayest ) sell themselves to work all manner of abominations against the scripture , i abominate as much as thou canst do ( yea be not thou so blind as to believe , that i abet them in any of their beastlinesse of that nature ) yet withal do not thou believe that , that while i abandon their brutishnesse , i can own thee in thy blindnesse , and the many absolute absurdities , whereby thou grossely abusest it , and the truth , and thy self well-nigh as much another way , who perhaps thinkest thou canst not easily ( if at all ) be transported into errour , while thou art extolling the outward text of scripture , and gain-saying at a venture all that those debasers of it hold out about it ; for a● the time is coming ( as thou truly enough prophesiest unto them ) wherein it shall repent them for ever that they have lifted up themselves against this sacred grant of the wisdom , care , love and goodnesse of god , page . o● thy epistle . so say i to thee , the time is at hand wherein it shall repent thee that ever thou liftedest up thy self ( as thou dost ) in so vain a way of lifting up , and advancing the letter over all that , which is to be preferred before it , and was before it , as that it came out from , and points men to , even the living word and inward light and spirit , which ( as held out by the quakers , not in any way of that devilish disparagement of ( as thou intimatest , ex. . s. . ) or spiteful disrespect to the scripture ) thou settest at nought with all the calumny thou canst likely cast on them ; yea as thou sayest of the pope , ex. . s. . papae tempus erit , &c. so say i to thee , non papae solum , sed tibi tempus erit cum magno optaveris emptam intactam scripturam . and that i am no iesuite , nor sider with them about the scripture , so as to agree with them in upholding their seigned infallible chaire , besides what many can witnesse , who have been eye and ear witnesses of my opposing them in other nations , i adde this as my final defence of my self , as to that aspersion of t. d. he that will give heed to it let him , if otherwise let him chuse , non cum jesu itis , qui itis cum jesuitis . so then as to evince it that i am none of those idiots that idolize any meer mens writings , as many do the un kilful scriblings of their scribes for the scriptures , little lesse then israel did the golden calves , after which they dotingly ran from god himself , saying of these imuges in their own imaginations , these are thy gods , &c. nor yet any meer writings of those holy men that wrote the holy scripture it self , as most of our misty-ministers and their people do , because they were written by divine inspiration , little lesse then israel did the brazen serpent , because it was hung up by divine institution : i shall first take occasion to thrust down that enthroned calf of thy anti-scriptural triobulary treatises , theses , and atheological thoughts upon the scripture from that high place it hath in the thoughts of such as fall down before it , as moses threw down that molten image which the high priest made , and ignorant people made a god of ) and stamped it to powder : and secondly , as hezekiah not without gods own approbation , took down the brazen serpent which had its being ( as the holy scripture it self had ) not without gods own appointment , when once men began to do homage to it , and called it no more then nehushtan , that is a piece of brasse , that they might know it was no god ; so shall i take down the dead corps and bare carcase of the best copy of the scripture , since men begin to go a whoring after it , from god , and christ , and the word of life it self , out of that high and stately throne , wherein thou i. o. statest it , and from those surpassing and lofty titles of , the living word of god , the most glorious spiritual light in the world , above the sun , the most perfect rule , and many more such like ; with which thou ( as hereafter appears ) dost invest and exalt it over all , even over the light it came from , which is by thee unjustly put behind it , and dehased below it , though both in time and worth 't is far before it , and stile it by its own true name of writings of truth , or holy scripture , that so men that seek to it more then to god himself for salvation , and search it , and therein think to have eternal life [ at the old scribes did that never came to christ , the light , above whom they prefered it ] may recollect themselves and see that the letter gives not the life , but doth only testifie outwardly of another , whom being lost from him by looking to the letter , which bids look to him , they never look to , nor never yet came to , that they might have life . so withal to evince it that i am none of those popish ignoramus's , that deal so ignobly with the holy scriptures , as to set them at nought , and pluck them down ( as they do ) not only below themselves , which have as real and great an excellency as any such thing , as is no more then an external writing of an external truth can possibly have , but also below that , which is worse then naught ( viz. ) their leaden legend of lyes , their trashy traditions , their mouldy massora , their invented oral law , their vain verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & that meer imagined moon calf , the unerring breast of their most erroneous holy father , and such like ; i shall in this work before all the world prefer the bare body and letter of the scripture , which is legible to mens bodily eyes , far before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as thou truly callest it ) for all their abominations , before that whole body of fools bawbles , that bottomlesse pit of paultrinesse , that boundlesse bundle of baby clouts that endlesse ocean of omnigatherums , that dirty puddle and deep dunghil of devility , rather then divinity , which the more it s dived and raked into , the more rotten it renders it self like some for did sink , that stinkes the more , the more 't is stirred in ; for such is the traditionary treasury of that saltlesse unsavoury sea ( upon which therefore the plagues of the vials ( which must be filled upon you also ) are fallen , falling , and to fall ) which sea of rome is , as the blood of a dead man , lifelesse , putrid and corrupt , so that every living soul dies that lives therein . yea , consider the naked literal aspect of the holy scriptures , nor in its highest , not in its primitive , best , and purest , as at first given forth , but in its meer derivative , in its lowest , meanest , and most altered and adulterated capacity , wherein it stands at this day , wrested and torn , and like a nose of wax twisted and twined into more then twice , if not ten or twenty times twenty several shapes by mens untrue and tottered transcripts , and translations ( for oh that vast variety of lections , besides the infinity of senses , throw mens misrenderings , corrupt copyings , correctings of , and commentings on it , &c. that the world is now loaded with , and led out into ! ) yet as meer a graven image as that is with ink and pen on paper or skin of parchment ( for 't is so , though i reject their jeers , as improper and impious , by whom it is scoffed at as chartacea , membranae , &c. for 't is not so ) and as dead a letter as it is ( bear with me in that expression i. o. till i come to shew where thou so callest it as well as papists and quakers , whom thou quarrellest with for so calling it ) and as very a nose of wax and lesbian rule , and no certain stable standard as it is ( for i know not why what they wickedly ( because tauntingly ) we may not honestly ( sith truly , seriously , and soberly ) so call , which may so easily , so endlesly be altered by the wills of men , as they self i.o. shewest us in the , , , , . pages of they preface , the scripture may , and made to stand which way any critick pleases ) and as no authority to us at all , as they ( in their basenesse and hatred of it , which i condemne ) do say it is of , as 't is my continual exercise in works to do it , so do i here in plain words exalt the scripture , which they so debase , and state it over all that their trash and aforesaid trumpery , even on the very top of all their long train of traditions , and over the archest tittle of the tripple crown ; the proudest pinacle of peters ( now un - peter-like ) painted temple , the highest point of that pompous , pious , piteous pillar and ground of truth , the choicest chapiter of that holy church , and infallibly erring infallible chair . thus doing , i shall be own'd at last , if not by i. o. and such as have his dimme doings , as t●ey have his person , in admiration , because of advantage , yet by all unbyassed beholders of both our undertakings for the scripture to be no more a pander for the papists ( as i am more belyed then believed to be the lying tribe of levi ) then for himself , but a just , plain , and impartial pleader for the scripture against them both , and a doer of right to those holy writings which are egregiously wronged by both papists and protestants , as between two parties of partial praters pro and con about them ; by one of which they are scarcely more sottishly and satanically ( for superstitions sake ) abhorred , then unduly and superstitiously adored by the other . for howbeit thou deemest thy self , and those thy self reverencing fellow students of it , to whom thou dedicatest thy endeavours to vindicate it , to be such as value the scripture as much as any thou knowest ; yet there are many whom thou knowest not , but supposest to be sleighters and disowners of it , who , if to own , value and exalt it , be to ascribe all that to it , which it assumes to it self , to preach and practise that holy life , which is the end of it , and to give it its due and no more ( as indeed it is ) do own , value , honour and exalt the holy scripture much more , and much more truly , then any of your self-exalting selves , who , saving your fair speeches for it , and your fawnings on it , ( ore tenus ) your common aiëry and meer verbal commendations thereof , and of your selves as valuers thereof , do yet in truth no more value , or honour it , then the iewes ( whose grand idol that is , as the whole is yours ) at this day do their own owned part thereof ; of whose dotage in that kind , i have in sundry nations been an eye-witnesse , in not a few of their synagogues , who adorn , and carry it about ( as ye do your bibles , more beautified without , then your selves are within ) and lift it up with loud noises , especially when these words are read , ( viz. ) he shall magnifie the law , and make it honourable ; when yet the truth it makes mention of , hath no mansion in their minds to the renewing of them ; yea , i may truly say you do more undervalue the scripture by your advancing it above it self , and over-valuing and worshipping it so much as ye do in your words , whilst alienated from the light it came from , and calls to , in your works and lives , then some of the synagogue of very rome it self , who in lips and lives too , do undervalue it ; by how much deceit and hypocrisie is far greater iniquity , then 't is for men openly to disown what cordially they do not own , and to pretend to be no better friends to it then indeed they are ; and by how much as all is not gold that glisters , so all that , which by its glistring would fain seem to be gold , when it is but drosse , is worse then that , which both is drosse , and seems to be so . yea , those that undervalue the scripture so as to set traditions above it , and they that overvalue it so as to set the light below it , both these must come under condemnation from me , as being both abomination to the lord , before whom ( witness the brazen serpent , and christs apostles , acts . . to . whom the people did worse in worshipping as gods , then if they had not heeded , but hated them as of the devil ) it may be worse to overvalue , then to undervalue many things , which may be of his own appointment : so that ye have little need to decry against papists as decryers of the scriptures , and lesse to link us ( the quakers ) and papists together , as adversaries in common to the scriptures , as if your selves were the only patrones thereof ; for as anti-papistical as ye seem to be about the scriptures , yet ye will be found acting , not more against them , then ( though in a different way from the papists ) against the scriptures . and howbeit thou taylest us and the papists together , figuring us out by thy fine tale of the aforesaid foxes , as falling from , and fighting against each other , and yet both fellow-friends against the scripture ; that is false as urged , and uttered with that referrence to the papists and quakers , as joynt injurers of the scriptures , wherewith thou ridiculously relatest it , but true enough , yea too too true , if related in that right referrence , which it bears toward the papists and your selves ; yea , quid rides ? be not so merry i. o. about the mouth ; for de te ( mutato nomine quakers ) fabula narratur ; thou thinkest thou hast shrewdly hurt thy meer fancied fanatick foes with a flap of a fox-tayle , but in that tale thou hast but made a rod for thy own tayle ; for verily he that hath but half an eye , and by thy mentioning thereof , is minded to search where , and to whom thy simile best suits , will find how causelesly and incongrously thou crowdest the papists and quakers so closely together as companions in thy abusive comparison ; and how aptly it may rather be applyed to that romish synagogue , and your selves , to whom it comes as nigh as four feet ( if any simile can truly be said to run on all four ) can well carry it ; and who , as much as ye dissent not only in diverse other matters , but also about the scripture it self , the one for , and the other against the perfection , purity , integrity , authority , and excellency of the meer text and bare letter of it , do yet concur as closely , and come as nigh to one another in denyal of the truth and doctrine thereof , as four pence comes to a groat . yea , the truth is your selves , and they are far more fitly figured by those fiery-tayld foxes which tended two several wayes , yet ended in one and the self same work of destroying the philistims corn , whil'st turning tayl to tayl , and drawing into your two different extreames , one sort crying up unwritten traditions to be the most perfect rule above the scripture ; the other crying up the outward letter , as the most perfect rule , above the internal light , word and spirit , which gave it forth , ye not only fill the world , as with so many fire brands with your fiery contentions , so that like that corn which failed when it felt the fire , it fell together by the eares to its own ruine and destruction , but also between you draw and drive all people ( being erred from it your selves ) from that , which was before them , in the being of a rule , and will be found to be a most perfect rule without them both , ( viz. ) that light which thou so laughest at . so that their souls starve , famish , perish , and pine away for lack of the true bread of life , christ iesus , whom the light only leads to , and for want of that corn of heaven which god feeds those with that truly fear him . and as to what is said about your valuing and exalting the scripture , which ye say the papists and quakers do set light by and undervalue ; i say , if to be very busie about the dead bulk , the bare back-side of that book , which contains the scripture , called the bible , if to blesse it , and adorn , and adore the naked body of it , if to do by it little lesse , then all that the papists do in way of honour and exaltation of it to the dead body of their great goddesse the virgin mary , be to honour and value the bible , then ye honour it indeed , but scarcely else ; if to overlay it with gold and curious colours , if to make images and pictures of it , to print it on title pages of their own books in the hands of priests , if to hand it up in paint upon sign posts , ensignes , colours , &c. if to attribute to it many high prerogative titles which are not belonging to it , but to christ the light , and his light alone , as via per quam nos ad deum , deus ad nos ; the saints re'uge , most perfect rule , living word of god , and a score more of the same sort , which it no where takes to it self , which yet who so cannot give it , cannot have the common priviledges due to them with other men in their own native countries ; if to laud the letter more then lead the life which it requires ; if to be ever coming for counsel to it , but never conforming to the counsel of it when it calls you to the light for life ; if to place holinesse , righteousnesse and religion more in a round of reading it , and preaching upon it , then in being and becoming so holy , righteous , religious & unspotted of the world as it requires ; if to spare no cost in printing , re-printing , binding , beautifying , buying bibles of all sorts and sizes , storing all studies , libraries and houses therewith ; if to carry them about under your arms ; if to hold them up in your hands out of the pulpit ore a soft cushion while ( till the glasse be run ) you collate thereon ; if to be more critical in coting , and punctual in noting this proof and t'other about the practice of piety , then to practice the piety therein approved ; if to be loud and clamorous for this or that more corrected copy of it , against these or those that are more corrupted ; if to have it in so high esteem , and account , as to count it one of the most gainful commodities that men can trade in , or get money by ministring out of ; if to cry it up , and make no small stir about it , as demetrius the silver-smith , who by making shrines for her brought no small gain to himself and his fellow craftmen , who by that craft had their wealth , did about their image diana , which fell down from iupiter , who with the workmen of like occupation , cried out , full of wrath , of the greatnesse of their goddesse , against such as they could not prove to be blasphemers of her , for fear least there should be a despising and d●stroying of that more then fit magnificence they magnified her withal by promoting of the truth , and so their craft be in danger to be set at naught ; if to vindicate it with as much v●hemency in long self-confounding . scripture defending discourses , crude indigested , self-confuting divinity disputations ( such as i. o's . ) from that real right , which is done it by its rightest friends the quakers , who vindicate it from that real wrong that is done to it by its forenamed ( not so much nominal as real ) fox-like foes ; if to decry them , who decry those , that in workes deny it , as decryers of it , like such as use to cry whore first against honest matrons , left their own whoredoms by them discryed , should be discovered ; if manually and verbally , more then mentally and vitally to advance and extol it ; if so to advance , extol and value it , as to detrude , deride , and vi●ifie that light it came from , which was before , and is above it for the sake of it ; if to make your boasts of the letter , and yet thorow breaking the law , that is laid down in it , to dishonour god , whose name is blasphemed among turks at this day by the lawlesse lives of some letter tawding christians ( which turks if you bid them lesse for what they sell , then at first they ask , will say , what belike you think i am a christian that ask more then i mean to take ) if to wear out your wretched dayes , spend your precious hours , spinne out your whole lives in speaking of , and for it , and one to another about it , in scrambling and scraping , and scribling , for the meer skull of the scripture ; if to be obstinately obstreperous in peevish prittleprattles for every little letter , particle , point , trivial title and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it ; if to tear and tire yourselves and others in toylesome treatises about the integrity of the external ( non-original ) original text of it ; if to transgresse beyond the bounds of all sense and reason , and transcend the measure of all modesty and truth in talk of the infallible truth of fallible mens meer fallible transcripts of it out of the original text of all , which ye confesse is not now in being , and that in every apex and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it , as thou i. o. dost ; if to be ( as thou in the first page of thy preface sayest some of you are to good ( but i say to little purpose ) almost every day in commendation of the scripture , and exhortation to the study of it ; if like stoicks to stand studying in it with your own natural understandings without the life and spirit which only opens it , till ye commence stocks , staves and stones , sottish priests that forget the law of their god , lost from it by looking for it in the letter of it , and in the wood of your own wisdom together , yea ( antitipically ) those very stocks at which yet the people , who are likepeople-like-priest , ask counsel , their staff which declareth error to them ye teacher of lyes , the stock and the dumb-stone to which ( wo to them ) the vain people say . thou art my father , thou hast begotten me , awake , arise thou shalt teach , jer. . . hos. . , , . heb. . , . if to comment at large upon it ; if to load the world , and lead it into a laborynth with your infinite labourings and illiterate labours about the literal sense of it , and endlesse endeavours to explain it , till ye make it more intricate by your opposite expositions , and that in such very places , which to any ( save such light haters , as standing in their own light cannot see wood for trees ) are as plain as the nose on a mans face ; if to claw it , and call it lydium lapidem , a true undeceivable , fixt , sure , and inalterable standing touchstone , and disown those as dishonourers of it , who ( in words ) compare it to a nose of wax , a lesbyan rule , and yet ( in your own works ) so to make it , by bending and bowing it every one to his own blind invention , so as to cause it to stand nine wayes at once , and to propound not only how possibly , but also how facile it is to wrest it into as many various lections by the advantage of the hebrew character as can be in the most flexible writing in the world , or any critick can invent ( as thou i.o. teachest in thy epistle ) if to play legerdemaine with it , so as in a presence of valuing it , to say great matters of it , and then to depresse it so as to unsay them again , and then to run the rounds and say them again , as thou i.o. often dost ; if to boyse it up into that honourable title of the living word of god , and again to hurle it down into that more temperate term , which yet ye will not endure others to term it by of a dead letter , and yet ( to go round again ) horrendo percussis scotomate , after that to say its living , and no where said to be dead ; if to deal so worthily with it as to affirm it to be perfect as to its own end , and fall out with such as deny it so to be , as no quakers do that i know of , and then from the same hand-writing that before affirmed it , to deal so unworthily with it as to deny it so to be ( as if i.o. doth not my eyes are out , but if he do , he will surely say his own were not well open when he did so ) if to say its profitable to its end , and that its end is to make men perfect , and yet to say no man is made perfect in this world , in which only the scripture is confessed to be of use , nor till the world to come , where it s granted to be of no use , & cannot profit at all ; if thus to tosse it to and again like a tennis ball in a confused , self-contradictory kind of talk , sometimes telling the truth about it , sometimes belying it , sometimes giving both it , and the lyar himself the lye , who so belyed it ; sometimes , yea often lying against and alwayes living beside the holy truth , and doctrine itself declared by it ; if to exceed in setting forth its self evidencing excellency , in avouching its divine authority and power to command men in the name of god as his word , and yet never to come under the power of its commands , so as yield obedience thereunto , if to call it your rule , and yet never submit to be ruled by it ; if both to overvalue and to undervalue , to lift up and cast down , to honour and dishonour it , be truly indeed to value , exalt and honour the scriptures ; if all the particulars above enumerated , and many more of the same sort that might be instanced in by induction , be in heart , word and deed so to do , then i shall yield the scripture to be as much so valued , honoured and exalted in this ever-reforming , never-reforming nation of england as among papists , or any other nation whatsoever , and by our self separating , sensual , literal , antiscriptural , anti-spiritual , high notional professors , as well as by the best national protestants that are therein , and by i.o. himself , and his reverend fellow students ( if they study and value it at the same rates with himself ) as much as any i know : finally , if this be very highly to value it , to be alwayes charging , challenging , and calling out for the allowance of large and liberal maintenance * & augmentation of means , by all means possible , out of all mens possibilities for the ministers , not of the spirit , but of the letter only , as those of mens making are , who steal words enough from thence , cut of which , together with what of their own they patch them up with into one or two hours piece of work in a week to pick out a living by , and if that be to value it , or esteem it , or prize it , or rate it high , or set much by it , or make much of it to sell every sermon , so stole , and made but on some one verse of it ( and yet some make so much of one verse as to make many sermons on it , stretching it out , for ease-sake , to hold out the running of many glasses ) for shillings a sermon , and more money , and to have and to hold some hundreds , at least one hundred of pounds , for at most one hundred of sermons ; i say if this be to make much of the scripture , there is more made of it in one year by our divines , and doctors of divinity ( amongst whom i.o. was once none of the last nor least , as to valuing and making much of it ) then ever was by all the quakers in the world since that nick-name began , who yet , if to make much of it be to live in the light as the letter itself exhorts to do , do make more of it that way in a year , then all those priests and prophets that preach it for hire , and divine out of it for money or ever have done since the world began , or ever will do while it hath a being . so that howbeit thou i.o. in thy hostile mind representest the quakers as hostes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , enemies and haters of the scriptures , there 's no such matter ; for if they be haters of it that hate to be reproved by it , and cannot endure the sound doctrine delivered in it , which is according to godlinesse ; the letter hath no such haters of it as the very ministers of the letter are , who are ever enmity against the life , light and spirit it calls to walk in ; and if they may be said to love it , who are livers according to it , the very letter itself hath no such true lovers of it , as the quakers , who are in thy blind zeal hated by thee , as haters of it , for living that life it calls for . as to thy tale of our striving to thrust the scripture from its own place in the church of god , it s as true a tale as its fellow false ones ; for though we set christ and his inward light , living word , and life-giving spirit only on the throne in the church , yet we own and establish the scripture , which is but the meer letter in its proper place , wherein it is to stand ( since it had its being ( as so ) from the other ) as subservient , and subordinate to the other , which are its betters , and its elders , and not as such a dominus fac iotum as thou makest it , as if those that gave being to it , must now come under it so as to stand barely at the bar before it to be tryed by it , while it sits in supream authourity on the bench , as the most perfect , infallible touch stone , lydius lapis , and standing rule ( for no lesse , but much more thou wouldest have it , even light , rule of trial , iudge , witnesse , and all ) to which all spirits , even gods own , that gave it out , as well as all false ones , must stand , or rather stoop , and submit to be judged by , and the foundation which the church , or world in the world , or wheel in a wheel must stand , or else fall and fail for ever ; for as there was a time wherein the church ( which is but one from abel till now , & can have but one and the same rule , bottom and foundation for ever , and one rock on which its built , which is neither peter , nor paul , nor any of their writings , nor of any prophets that wrote afore them , but christ the light to the nations , and the rock of ages and generations ) was without it , and not placed upon it , so there was a time of thousands of years together wherein it had no place , nor use at all in the church , nor so much as any being in the world ; and as for such high place as thou in thy own will now alowest it ( as it s own ) as wise and quick-sighted as thou art to know and see non entities , and things that never were at all , i know no such place that god ever set it in , nor time , when he so super-eminently exalted it ; and though i acknowledge , and am not ignorant ( as thou art ) that meer men and blind builders ( as seeing as thyself ) have canonized it into the head of the corner , laying him aside , whom god hath made so , yet i am to learn , and so art thou ( for all thy hasty teaching it , as truth , to others ) where ever the bare letter or scripture ( which is all one ) was created into such a lord , as thou lookest on it to be , over his inward light & spirit in the heart , and authorized so infinitely , as thou imaginest , over all things by the lord god of heaven and earth , the only author and creator of all things . * j.o. not only to detrade the scripture from its place , but also that by that one only device of denying to the scripture that glorious title of the word of god , the quakers aim and endeavour to divest christ himself of his personality and divine being . reply . was ever man left of god to shew his own folly by more palpable & apparent absurdities , then thou here utterest , who by that very thing , whereby we seek to invest christ with the proper and peculiar right both in name and nature , whereof your selves rob him , belyest us , so as to say we thereby seek to divest him of it ? is not the word of god not only the proper name ioh. . rev. . but also the proper nature and divine being of christ , which he had before he was made flesh , from the very beginning before the scripture was , that declares of him , before world it self was , which was made by him , and all things in it , so that without him nothing was made that was made ? and because that we will not take this glorious title of his , to whom only of right it belongeth , viz. the word of god , who hath no corruptible word that i know but only one , that 's incorruptible and liveth and abideth for ever , and is both essentialiter and effective and enunciative too the word of god , and invest such a corruptible thing herewith as the mouldring letter , a writing with mens hands , which worms may eat , and mens hands blot out , deface , and destroy ; and because we will not attribute that everlasting name of his , to that which in nature is not everlasting ( as ye do ) but decaying ; dost thou say we divest him of his divine being ? dost thou not beget this bastardly businesse of divesting christ himself of his divine name and nature , excellency and existence in thy own brain , by ascribing these to the scriptures , and giving the glory thereof to another under that high prerogative title of the word of god , due only and alone to him , and not to any letter , that man , as moved by him , writes of him , and then lay it at the door of the quakers ? art not thou the man that appropriatest that name and nature , which is proper to christ alone , to the scripture , by disputing as to name and thing in esse reasi cognoscibili , that it is the word of god , & that glorious title is its proper name ? and is not this what in you lyes to dethrone christ , who only is so , and place another ever him as the only most , perfect light , foundation , touchstone , by which his spirit must be tryed ) and yet accusest thou the quakers of displacing him ? doth not the scripture say that christ is the light , which the church ministerially is to hold out & bear witness to ( ioh. ) in all her preachings , administrations and walkings , and the scripture is written out for the sake , and instruction , and profit or use and service of the church , tim . , . cor. . yet settest not thou the letter above the church and christ too , saying , page . the scripture is light , it is the duty of every church to hold it up , almost the whole of its duty ; and this duty it performs ministerially , not authoritatively . a church may bear up that light , it is not the light ; it bears witnesse to it , but kindles not one divine beam to further its discovery : all the preaching that is in any church , its administration of ordinances , all its walking in the truth hold up this light ? thus magnifying the letter above all , and making it the main businesse of the church to magnifie and hold it up , much what as the iewes do , whose work in their synagogues is to lift up the letter , while they loath the law and the light it came from , and is but the meer letter or writing of ? j. o. the whole truth of the words of god is as to name and thing opposed by the poor fanatical quakers ; satan in these dayes assaults the sacred truth of the word of god in the poor deluded fanatical souls among us commonly called quakers . reply . it was none but satan himself that is a lyar , & the father of it who told thee so , and in thee tells it out for truth to the whole world ; for , . the whole word of god , which is but of one , & not of many kinds , that i know of , as thou wouldest make it , as if god had one living , one dead , one fallible another infallible , one corruptible another incorruptible , one eternal , one temporal word ; one that 's only letter , another that 's spirit and life ; one written , and another unwritten ; one within men , and another , that 's not the same in nature , without men ; that one and the same individual word of god , i say , which is the same , whether within or without , written or unwritten , neither of which the bare writing is , as to both name and thing we own and honour , as that which from everlasting to everlasting is unchangeably authoritative over all , inviolably pure , every way entire and absolutely perfect as god is , whose word it is , and so we assault it not in its name , nor in the thing , as thou sayest ; for we know and never did yet deny ( unlesse 't were before we knew it , and while we were the same with you , who yet know it not , nor never heard it from his own mouth ) the word of god to be the word of god ; and also though thou scandalize us so grossely as to say satan sets us on work to bereave the scripture of the glorious title of the word of god , as its own proper name ; that . is also false , for at the will of god , and in service and obedience to him , and not of satan , we strip the meer letter of that glory , wherewith thou unduly dost invest it , and take it down from that high throne and authority , wherein satan sets thee on work to set it up , ●that men may do homage to it , and so run a whoring after it from the word of life it only points at , as israel did after the brazen serpent , and dance about it in their idolatrous hearts as the god that must save and deliver out of egypt . but , . were that true , yet howbeit we own the word of god to be as truly and properly called the word of god as in truth it is so , and give to that still its own due proper name of the word of god somewhat more then yourselves do , who call that by the name of , and make that title of the word of god the very proper name of another thing , which is not it , but as inferiour to it , as the effect is to the cause it came from , viz. the outward letter * or scripture , that came forth from it , and is but a copy and declaration or images of it , as much in worth and dignity below it , as the painted picture of a fire or a man on a wall is to the true fire or person which they do but outwardly represent . and . as for the writing or scripture , which thou sayest we deprive of its proper name , because we call it not the word of god , and by all those glorious titles and epithites thou stilest it by , which we confesse are due to the word , ( viz. ) light , living , powerful , quickning , foundaiton , most perfect rule , and many more , as we shall see anon , thou sayest most falsly in that , for these are as truly due , so properly due to , and the proper names of the word it self only , of which the writing is but a writing or meer scriptural declaration , and not the proper name , nor properties of the scriptures . i.o. thou tellest , ep. pag. . that the whole truth about the word of god ( which thou falsly slanderest us as confusedly opposing ) thou hast endeavoured to comprize in thy theses . reply . thy asserting that the scripture ought to be called the word of god as its proper name , and that it is in esse reali & cognoscibili the word of god , and known so to be , and consequently the light , foundation , rule , and whatever else the word is known to be , which is the main matter thou affirmest and puzlest thy self to prove against us , is so far from being the whole truth about the word of god , that it hath no truth at all in it , but in plain truth is wholly a lye , in esse reali & cognoscibili also , to all , but such as know not ( as thy self dost not in this point ) either what they say , or whereof they affirm . j. o. thou sayest thou compleatest in thy theses the doctrine of the scripture , concerning the scripture . reply . thy doctrine concerning the scripture , which is , that it is the word of god , and known so to be , and is to be called , or else it s stript out of its own proper name ; this is not the doctrine of the scripture concerning it self , but thy own doctrine which though thou dignifie it with the title of pro scripturis in thy latine title page , is more con & anti , then either cum or pro ; yea , much more against , then either according to , or for the scriptures . * i.o. thou speakst of the quakers as altogether rejecting the word of god , i. e. ( with thee ) the scripture as to its whole use , & of spoiling the holy scriptures of all vse , authority & perfection ; * and as those who if things had succeded according to their desires , would no doubt long since have have utterly rejected them . yea , as those , who wish them quite blotted out , that all men might more attend to the light within themselves . reply . though what use , authority and perfection the scripture is owned by us to be of , will appear more anon in its proper place , yet that we deny it not to have an authority and perfection and precious use i here declare to the undeceiving of such as are deceived by thy deceits and lyes ; much lesse do we reject , as thou falsly objects against us , the word of god it self , which is a greater matter , and of more moment then the scripture , as to its whole vse ; and in proof of it against thy self , that we own the very bible and letter to be of use , and do also much use it as occasion is , i shall here cite i o. to give account to i.o. of this lye , that against i.o. i o. himself hath forged . yea , i shall go no further at present then to thy self , who ( as in at least twenty things more in thy self-confounding fardel thou dost ) confutest thy self as to this lye , in those very parcels above quoted . for mark , art not thou the man , who as brisk as thou art in bedirting us with this slander of rejecting the scripture ( which thou falsly callest the word of god ) as to all its use , its whole use , and that altogether , could we have had our wills , yet to the contradicting of thy self which is as ordinary with thee as to eat and drink , confessest and commendest us thus far before all ? as follows in thy latine piece , where thy words englished are to this purpose ; ex. . s. . that the quakers professe the holy scriptures to contain a certain revelation of gods will , and so far to have come forth from god as it proceeded from that inward light which was from christ in those who wrote those books which ye name the scriptures . and ex. . s. . that the quakers acknowledge the scriptures to contain a manifestation of the will and mind of god , both in respect of those who wrote them , and of those also to whom they were delivered from the beginning ; and that this declaration therein held , proceeded from the spirit of christ which was so with the writers thereof , that they could declare the infallible truth ; and that the things written therein are an undoubtedly true declaration of the mind of god ? and dost thou not add thus much , that thus far we are right , and that none that own them thus far , can altogether reject the scriptures , unlesse he will declare himself to be self-condemned , and that we will not easily yield to a renouncing of this confession ? is all this then that thy self confessest of us the quakers , whom thou condemnest for utter rejecting the scripture consistent with such an utter rejecting it as thou chargest them with ? dost not here clear the quakers out of thy own mouth , out of which thou condemnest them , for the same thou clearest them in , to the condemning of thy self to be one out of whose one and the same mouth comes to the same men , blessing and cursing , excusing and accusing for the same thing ? doth any good fountain send forth sweet water and bitter at the same time ? is not thy tongue an unruly member , which thy self can'st tame no better then therewith to blesse god , and men too that are made after gods image , as owners of the scriptures , and yet to curse them with thy lyes as denyers thereof when thou hast done ? art thou not herein right baalam like , who for the preferments-sake from which god kept him , would sain have cursed israel with his divinations as thou dost with thy divinity disputations , and yet was against his will forced to forbear , and to his own shame to blesse them altogether ? object . oh but ( quoth i.o. ) no matter what the quakers confesse of the scripture now ; no doubt had things fallen out accordinn to their desire , and if people could have born the denyal of it , who bore such respect to the scripture , that they would have flown with fury on the quakers pates , if they should have seemed to deny it , the quakers from whom the fear of that more then the force of truth forces that confession , proculdubiò jamdudum rejecissent , had doubtlesly rejected them utterly long ago , ex. . s. . reply . this is not so true not well-grunded a surmise as this , viz. no matter how the priests fawn , own the kings , protectors , parliaments or powers still that are in present being , to save their standings in their present places and preferments ; no heed's to be given to their crouchings cringing and humble representations ; no doubt but as things fall out , and succeed to the serving of their interest , they will turn still to what best serves their turns , and have , exceptis excipiendis , been generally known to have done so now long ago , even from henry the eighths time to this very day . as for the quakers , could they have dissembled so as ye do for fear of mans fury , they might have escaped many , if not all those furious fallings of your bloudy mad-brain'd parish-professors upon their pares , and have saved oxford and cambridge that labour & pains , they more like fiends , then friends of truth , have been at to persecute them long since also . again . i.o. dost not thou say 't is evident enough that some of us read the holy scripture in private , or at least remember what we have read or heard out of it , and for the most part carry the holy bible about with us , and that in our digladiations or disputes we very often rehearse and urge the words of the scriptures ; and that the reason why we own translations is , because being not learn'd farther then our mother tongue , we shall then deprive our selves of all use of the scriptures , which we are loath to do ? which of these two i o's . must we believe ? or if it be but one i.o. ( as no doubt it is ) divided against himself , and telling two contrary tales , whereof but one can be true ; which of his two testimonies must men give credit to ? that wherein he sayes we strive to bereave men of all vse of the scripture , and count it odious and abominable to have heresies , errour , false doctors and doctrines convicted and confuted out of it ; or that clean contrary one , wherein he tells all men that we use it so as to read it in private , remember what we read , or hear of it ; carry it about with us , use it , and urge out of it in our disputes , and are shy of denying it to be translated into english for our use , least we should be deprived of all that vse of it our selves , which we are willing to make . for my part , let others do what they will , i have found i.o. telling so many lyes , when in his malice , he talkes against the quakers , that i shall rather take that for truth now , which against his envious lying self he here talks for them ; for some vse , and that not a little himself here affirms we make of the scriptures ; and in other places quotes many scriptures out of which we argue against our opposers ; and if it be never so little use it s enough to stop his mouth out of his own mouth , who sayes we utterly reject the scriptures as to all its vse , for he that rejects it as to its whole use , or all its use , must be one that makes no use of it at all . and if i. o's . testimony had been only , that we deny many ill uses of it , that himself and other scribes make , that spend and take up more time in scraping and scribling for it , then take care to live the life of it , and that wrest it to their own ruine , he had said the truth ; or had he said we deny many of those good lifes , that many make of it , he had much lessened his lye and his folly in it ; but because we own it not as useful to all those extraordinary , weighty and mighty lifes , which he sayes falsly are to be made of it , which indeed are to be made only of the eternal , internal spirit , word and light it came from ; to say we deny all vses of it , as if it were good , and profitable , and useful , and fit for nothing , this renders his lye the more lyable to all mens view , and himself to be as blind as one that can see no difference between staring and stark mad . what i. o. is that which is not said to be good for all things , thereupon said to be good for nothing ? if i should say soft wax is not useful to stop hot ovens with , must it straitway be thrown away ? and must it be taken for granted , that i say it s not good to seal with , or that its useful for nothing ? that may be good to cut and kill ( as a knife ) that when it hath so done , can't quicken , nor heal , nor save , nor cure ; the letter kills , as an executing instrument , but the spirit only gives the life . and whereas thou sayest we wish it blotted out , that men may come to the light within , in which is the life ; nay stay i. o. no hast to hang true men , we would have all come to the light and life within indeed , no such hast yet of the scriptures going hence though old it will wax once and wear away ; there 's many pretious uses , though not all the eminent ones thou talkest of to be made of it before it go hence ; one whereof is that very thing upon the account of which thou falsly sayest we wish it blotted out , viz. that men may come to the light within , which the scripture is so far from hindering any from coming to ( but only that the blind porers in it with their natural eyes , cannot see wood for trees ) that it sides with us in helping to call people to the light in the heart , which thing is as well the end of its being written , as it was the end of paul , and iohn's , and all the prophets ministry by word of mouth , act . , . ioh. . , , , . and is the end of all our ministring now , as we are moved of the lord , by voice or writing ; the letter bids look to the light , as that which leads on to the life , but both letter and light are a cloud to the egyptians , that pursued them , which to israel , that obeyed it , was a help . and as it serves with us to call to the light , so before it passe away , it must be used against them , to send them packing first that have abused it , as thou hast done , and to accuse as a witnesse against them such as have owned it as their rule and foundation yet lived and built so much ( as ye have done ) beside it . and as christ said to the old scripture - searchingscribes , joh. . that would never come to him the life , whom they testified of ; so say i to you of the same seed , do not think that christ by his light , within you only , whereby ye are made as all men are , who have not the law in a letter , a law before god to your selves , will accuse you to the father , ye have another that accuses you for your vanities and deceits , even moses and the apostles and prophets writings , in whom ye trust to get life ; for if you had believed them , you would not have belyed , but beleeved in and obeyed the light and word in the heart , which they call you to , for the scriptures testifie of that ; but fith you believe not their testimony to the light , how can we look that by our words ye should come to believe in the light it self . so that ye stand condemned , and must be judged by the law or light within , as well as such as are without the law in a letter without ; and fining under and against the law in the letter , by the very letter of the law , throw boasting , and yet breaking of which , ye dishonour god much more then the heathen do , rom. . ye must be condemned also . so that the scripture is of much use yet , and we are free it should stand , and not be blotted out , that by the testimony of it , which is one and the same with ours to the light , ye might be ( if yet it may be ) brought to look to the law of christ , which ( and not the letter ) is the light and life ; but if you will not come to christ and his light in you , that ye may have the life ; it s all of a price to you , whether the scripture stand or be blotted out , for your names are not ( while ye are enemies to the light ) written there for life , but as yet blotted out even by the scripture , while it abides unblotted out , from under heaven . i.o. ex. . s. . thou sayest , the quakers little regard the understanding of the scripture , and this is one of their eminent deceits so long as they have the words they are well enough without the sense , as nothing appertaining to them . reply . saving i. o's . fine figment in this matter , which may be more manifested in its proper place , howbeit we are well satisfied without so many several silly senses and mis-meanings of it , as are ministred cut by the unlearned ministers , that know not the mind of the lord , nor ever shall , while they lean to their own meer natural empty understandings , and lye-poring in the letter , as they do without the spirit , which only receives and reveals the deep things of god , and opposing the light that only opens it , yet we are not against the true sense and meaning of the spirit , which expounds the mysteries , and shews the secrets thereof to those few babes that fear the lord , which are hidden from the worldly wise and prudent ; but whether the renowned rabbies preach for prize , or hold their peace , we neverthelesse still have true meanings and mind of christ. i.o. ex. . s. , . that they affirm it is not lawful for any to interpret the scriptures , or give the sense thereof . and , s. . that altogether with the interpretation it self , they reject , damne , curse all mediums of opening scriptures , the weighing the words and phrases , and daily prayer ; and comparing of divers places together ; that the opening of hard places , the clearing and proving of the truth , the conviction and confutation of heresies , errours , false doctors and doctrines , the edifying any by instructions and exhortations , and all the other ends of lawful interpretation of the scriptures , are odious and abomination to them ; they not only prosecute with enmity all expositions of the scripture by word of mouth in private families , meetings , churches , schools of believers , to the opening of the sense of the word , and the giving of knowledge by the scripture it self , but also as little esteem and most childishly defame both commentaries , and all other books wherein part of the scripture is interpreted , or any truth cleared or confirmed out of it ; or the faithful perswaded by exhortations to holinesse , and gospel obedience , or men are instructed in any other manner whatsoever in the knowledge of god. reply . whether all these stories of i.o. which i have here put together , do more savour of the french galimafrey , or wild-irish bonni-clabber , i 'le not determine ; but i am sure they are an unsavoury mess of omnigatherums , made up of many sorts of lying reproaches , that have no consistency with the truth , which would far better have become a doctor of divinity to have told of the devil himself , had he been accusing of him , who is the false accuser of the true brethren , rather then such a legend of lyes as lye here legenda , legible to all that know them , of the quakers . i cannot say of this indeed , as of t.d. his doings in his way of sharp shooting out his false tales against us , that it will sound much to our shame in a countrey church , because it s well nigh all laid out , not to say lyed out in the latine tongue ( though only englished here ) but it will ring such a peal in the university colledges , among the iunior sort of haters of whom god loves , and among all ( save the lack-latine-country-clergy men ) against the quakers , as will make them prick up their ears and listen ( that they may learn how to lye against them also ) more then ever they did to the quakers themselves , that of them they might learn the truth ; but the best on 't is , though here 's a nest of them together , if that would do any good to i.o. or hurt to the quakers , yet by lyes and deceits none ever did , or ever must prevail against the truth . yet to all this thou addest , that we turn the church of god into a hogsty ; and that we are great reproachers of that divine goodnesse that gave it , in setting so slight by interpretations of the scripture in order to the understanding of it : to all which yet i shall answer no otherwise then thus briefly and soberly as followes . viz. we acknowledge gods goodnesse in giving it , and deny not all exposition of the matters in it , provided it be by them , as they are so moved , that live in the light and spirit of god that gave it forth by holy men , which onely opens it aright and knows its own , and searcheth the deep things of god , that are laid down in it , in the writings and meetings and churches and schools of the saints and believers ( which wot you well are not your christ-church colledges nor academical covents , but the quakers publick congregations , where i have sometimes had and heard more scripture truly opened in an hour , than in some steeple houses in a year , any more than we do any true translations of it out of our tongue into another , of which matter about translation sith thou sayest we covertly conceal our counsel , thou mayest have it more fully perhaps anon , when i have first wiped away all thy lyes of us out of the way . but because we do indeed , though owning the spirit and spiritual mens expositions , yet deny the naturally wise mens cloudy conceptions , mysty meanings , shallow-brain'd senses , and excentrick expositions , of the things of the spirit , which he knows not , as they lye in the letter which he knows as little , as useful or profitable , much more as so necessary as thou wouldest make this natural mans mighty doings about the scripture , who is he indeed and not the quakers that for want of such spiritual learning as naturally unlearned peter had , wrests it into strange senses to his own ruine , and because we do not childishly ( as thou sayest we do ) but soberly and justly complain of those vast confused bombasting bumbles of blindnesse of the cloudy clergies composing , viz. comentaries and other books thrust out upon pretence of clearing the scripture , which is clearer then they are , but in truth to the thickening of the ayr , that the sun shines not clearly thorow it , thereupon to say that we reject , damn and curse all manner of opening scripture , and that of daily prayers to god ; this is a businesse of thy own bruiting about , whereby to render us odious among thy oxonian fellow students , that they may reject and damn and curse them thence whom god hath not cursed , and against whom none of baalams inchantments can prevail : for we own the daily prayers of such as god owns , who pray in the spirit , though we know god hears not sinners , nor the prayers of the wicked , nor of such as turn their ear from hearing his law , which is light , in their own hearts , their prayers are abomination to him : and we own the openings of the scripture by the spirit that gave it forth , when he opens the mouth or guides the pens of any that have the minde of christ to utter any of it , as it lies in the letter hid from the natural mind , unto others ; and to say this is to turn the church into a hogsty , as if there could possibly by no religion nor good manners nor sheep like innocent demeanour , nor any thing but meer bruitishnesse , beastlinesse and swinishnesse any where in the world , but where men sit under the ministry of the preachings , logical expoundings , writings , ecclesiastical rhetorick and other reacks of those fleshly and earthly minded spiritual men , doctors and commentators , &c. that have long ago got the parent and ingrossed all that work of expounding scripture for money to themselves ; this i utterly dény , and i also affirm that if that crew and their creatures be the christians , and the church of god ( as they call themselves , as if the quakers were all hereticks , that do not own them ) then the more ado men make to be christians in name , the further off from the nature of christ , and as the old proverb is , the nearer the church , the further from god , there being nor such fordid stinking sinks for wickednesse , filth , pride , lust , persecution , scoffing , hating god and good , ungodlinesse and all manner of uncleannesse to be seen in all the christian world again , as are easie to be seen in cathedrals , colledges , academies , &c. where men sit at the fountains and well-heads of divinity and nurseries of learning and religion ( as they call them ) and directly under the daily dispensations of their doctors oral and scriptural divinity disputations and expositions . and whereas i o. makes a challenge to have it tryed between them and the quakers , saying in the next section after that , wherein he saves the quakers sleighting their interpretations do no lesse than turn the church into a hogsty , thus * j. o. for if the experience of all ages of all christians that ever were , if those things which themselves see , behold , or hear daily , were of any weight or moment , they , the quakers , would blush to deny the use , necessity , and fruit of the solemne preaching of the word , interpretation of the scripture made whether by word of mouth , or writing : let us take a view of each flock , both that , which although they enjoy the word , yet is destitute of its interpretation and also that which , together with the word of god , enjoyes also the other means of gods worship , which consists very much in the interpretation of the word ; if now the tree be so , & be known only by its fruits , then that will appear the good one , which hath brought forth those fruits which the legal interpretation of the scripture hath every where produced , or brought forth . reply . let it be well heeded , first , that by the word of god here , i o. intends the scripture ; and secondly , that by legal interpretation he intends not such as is ( as i said before ) used and own'd by the quakers , ( viz. ) that which is only in the light , and in the spirits movings , that moved to write the scripture , but such as is made among the naturalists and schollars in their academical imaginations , and by the priests in their parishes , and then i am here ready to answer his challenge , and i say a match , let it be so . first , let both flocks be viewed , the quakers , and the parish people ; i will not say but that among them that are called quakers , that frequent the places of their publick speaking , there are many , not only by reason of whom , but also by whom the way of truth that the quakers walk in , is evil spoken of ; but i o. either hath , or should have more wit , and sense , and reason , then to account the routs , that are made by a rabble of rude ones that frequent the quakers meetings , to render them odious with their odious carriages , to the quakers themselves ; that he ought , non trepidantibus sed tripudiantibus vitio vertere , qui vertunt seria ludo , & ludunt cum sacris , &c. to impute not to the quakers , but to schollars , and apprentices , and prateis , and players , and ungodly scoffers , and children of the devil , that make a mock and a may game of holy matters , and would never band so bitterly against the quakers and their meetings , if there were not something of god in both : secondly , in their meetings there may be some antick tricks done by some that have run out from the truth and lost their conditions , and being not stedfast in their watch to the light , have degenerated into darknesse and delusion ; by whom some things have been done , and many more then t.d. mentions , that are not owned by the quakers , to whom , they are wise men the while , that blame the quakers for it , who can't prevent it , as vice-chancellors and proctors might young schollars rudeness , and magistrates the peoples bruitishnesse in parishes , but will not . and thirdly , in the silent meetings of the quakers , there may be some that get no further then the outward form of godlinesse , and not grow out into the power ; and here and there one that may be over-taken with a fault , which if they be , it shall be found with a witnesse by the wicked , that watch for their halting , and will make more of one malefactor that 's found among all the quakers , then of drunkards , swearers , cursers , scurrilous scoffers and scorners , gamesters , couzeners , cheaters , lyars , laughers , light-talkers , and lewd-livers in a parish ; and then many scores of high-way-men , theeves , fellons , murderers , and hainous malefactors that are hanged and trussed-up every year , that live and die under the ministry of the church of england . but make the worst that can be made of the quakers crimes , if they were fold worse then they are , or rather single out the very excrements and dreggs that depend that way , to say something against ; yet hoc astquid nihitest , that something is nothing in comparison of that open prosessed prophannesse and iniquity that abounds beyond the bounds of modesty , yea of ordinary immodesty , and of impudency it self among the parish people , where there is such a constant custom , and deal of expounding of , and preaching from the scrirture by the ministerss of their own meanings , upon it ; in which meer anthropo theological labours of the clergy , the extraordinary high acceptance of which , by the powers , and parliaments , and priests each from other is expressed and accosted ordinarily with the common complement of great thanks for their great pains ; and as eminently fruitful and profitable as thou professest it to be , it is evidently more profitable to the preachers purses , then the peoples persons , whether we consider the bereavings of poor mens bodies of their right , or the successelessnesse of thereof to their souls , which from year to year , are little or nothing the better for the blasted ministry of these word-stealing money-mongers , and self-sending prophets , which the lord is against , as fast as they run in his name , and blesses not , but sayes they shall not profit people at all ; and as apparent it is they do not , as 't is that god sayes they shall not . for from generation to generation , what fruit is found in the parish churches of the popes constituting ? and what successe to sanctification and salvation from sin , by the great pains of the successive sermonists of several sorts , that simonically have got their gifts at university , and as freely given them out , as they have freely received them ( if so to do be to sell them for more money then they cost them there ) is seen by the true seers , who can see little l●sse ungodlinesse , and worldly lusts , and moral wickednesse , since the old homilies were read by the non-preaching animatum curates were succeeded by the powerlesse preachers , that are more reformed from the more grosse idolatry and superstitions of those dismal seasons . is there any parish any better mannered then in ages above ? doth not every priest that hath stood , years in his parish , leave it for the most part as blind , ignorant , dissolute , lascivious , rev●lling , riotous , luxurious as he found it ? whether he dies among them , or departs from them to a bigger booty ? a coming together there is for customes sake in their best cloathes , as finely as they can afford to do , when their ( supposed ) sabbath comes about in its turn ; a sound comes from a money-merchants mouth , and enters in at one ear of the people , as fast as it can get out at the other ; and while it stayes , it swims in the head , but sinks not down to renew the heart ; and some psalms may be sung to the praise of him , whom the dead in sin , that live sin , cannot praise ; and so there 's an end of the businesse for that day , till it come again ; till when , hell breaks loose , and the devil is served for the most part all the week after ; insomuch that it is but for the kettle to upbraid the pot with its black ugly hue , for the priest and his people to make narratives of the worst of that naughtinesse , that is found anong the very worst of those that are own'd as one in fellowship by the quakers , and their ministry . secondly , let both flocks he viewed ( viz. ) the young and old schollars at universities ( to begin near home at oxford and cambridge ) behold those that sit under your grave divine doctorly expositions , and at the ocean of books that are bound down ( beside what a number each hath in his private musing place ) by your library benches , and the quakers that sit in silence , and wait only on the lord ; let both flocks be tryed by their fruits , and see which most resembles christ ; and whether the quakers carriage , or the schollars , since the quakers came among them , have been most innocent , vninjurious , and harmlesse ; and which look most like the swine , wolves , bears , tygars , &c. and which most like the fold and lambs of christ. and which of these two ( viz. ) the quakers that have the word , and yet are retired from you to wait upon god alone for their teaching , and to learn of him at his own mouth and light in silence in all subjection , not making such a noise as ye empty casks do in your busie brains about formal set times , set by the will of man , for expositions and interpretations , nor in tumbling ore of tomes , bulkie books , and contentious commentators ; or your selves and your university schollers , that make such an infinite ado in your inventions about interpreting things ( sometimes ) that would be ten fold plainner then they now are , if natural schoolmen had let them alone , who when in aperto & facili posita est salus , the way to life lyes as plainly laid down and declared by the letter in a thousand places , as it does in that one , tit. . , , so that there need be no such heaps of books as there are , more bulky then all the bible , to open some one small book of it , do draw cloudes over the clear face of it by interposing and imposing on people the thicket of your own thoughts , and darken the open counsel of it by your writings without end , and by your words without knowledge . i say , which of these two , the quakers or your schollers , bring forth fruits most meet for god , and like those of the spirit , peace , meeknesse , patience , temperance , &c. gal. . let them be the good trees , and so known and owned to be by their fiuits ; and let them be the true flock of christ , and be by us , as i am sure such are by himself accounted as his sheepfold . and which abounds most in those fruits and works of the flesh there spoken of also , viz. uncleannesse , lasciviousnesse , wrath , hatred , drunkennesse , revellings , and such like ; and which wallows most in that kind of mire , let them be the hogs and swine , and not christs flock and fold , but he held hence forward for a hog-sty . now for my part if i were to judge by what fruits have come forth in and from our two nurseries of religion of latter years , and as well in , and from oxford it self , as cambridge ; and how many of them in the time of i. o's . vice-chancellourship there , i. o. knows as well as i ( even such as are not sit to be named among christians ) and what fruits of righteousnesse have been found among the quakers both there and elsewhere , who have suffered innocently , and ( as to rendering evil for evil ) patiently under them and others , i could quickly determine the matter ; but sith its like i.o. will hardly let me be judge in my own case , lest i cleave too much to my own cause and company , let such books as are extant of the schollers misdemeanours against the quakers in their own meetings , who have been alwayes bound to their good behaviour towards the other by that of god in their consciences in the midst of all their abuses to the quakers ; and then let all men judge which generation of men , the quakers or university schollers and their respective assemblies do most exactly resemble the deportment of swine in their hog-styes . besides those sundry relations that are extant in print of the imprisonments , whippings , and other persecutions of the innocent servants of the lords sending among them to warn them of their wickednesse at cambridge ; there are two at least ( viz. ) one stiled , a true testimony of the zeal of the oxford professors and university-men , put forth by r.h. and one much more lately under the hands of witnesses , stiled , a true relation of some of the sufferings inflicted upon the quakers , as the fruits of the evil doers ( viz. ) the proctors and schollars at oxford , in which who reads may see the matters of fact , to which i refer such as are minded to be judges between me and i.o. ( an oxford man ) in this case , who ( if they be not such as are loath to call their brothers theeves , and their sisters swine ) will assuredly from those arch-abominable and antick-actions conclude from thence with me , the actors and abbettors look much more ( then like the sheep of christ ) like foxes , and bears , and wolves , and dogs , and wilde boares , and swine . however , whether it shall stand with i.o. or nay , it matters not ; i shall from thence infer my conclusion . that if innocency , quietnesse , patience under sufferings , temperance , godlinesse , reproving wickednesse , and becoming fools for christ , exposing themselves for truths ' sake as signs and laughing stocks to an adulterous generation , be the characters of such men , as the scripture calls swine ; then that house and family of the quakers is become a hog-stie ; but unless turning , and tearing , and renting , and trampling , under feet , when pearls and holy things are held out to them ; and devouring , and hurting to death , and tying maids arm to arm together , and tumbling them into graves , and dirting them , and dragging them into pools , and setting them on their heads with their heels upwards , and pumping & well-nigh stifling them , mocking , stoning , scourging , putting poor innocent strangers ( that came in love to truth and them ) into cages , and out of their coasts ; and haling the quakers out of their own quiet meetings by the hair of their heads , and breaking the doors to pieces , and windows where quakers meet , and carrying away the keys , and knocking tenters in the key-holes , pulling up part of the houses , squeezing them in their passing to and fro between the doors , turning up the forms and seats where they sit , and like wild horses and colts riding upon the backs of men and women , and smoaking their roomes with gun-powder & squibs , and stamping rudely like tavern-hunters in their holy meetings , and crying out give us beer and tobacco , and wenches , and whores ; and bringing in strong beer , and drinking to them , and for refusing to pledge , throwing it on their cloaths , and bands , and powring it down their necks , and singing bawdy songs , and cursing , and sweating , and such things as would be counted as favouring more of bedlams and swine , then saints , if quakers should ever have done so in their masse-houses , and obscaene carriage toward women , puffing and blowing with tobacco-pipes in their mouths ; raising doctrines and uses , and points about coblers and tinkers , and tobit and his dog , offering to put their hands under womens aprons , asking if the spirit was not there ; and many more such filthy , stinking , sordid actions , as hooting , yelling , laughing , any thing to hinder the hearing of what was spoken of truth ; drawing some into colledges , and there most unseemly and inhumanly abusing them ; and this not only tolerated and connived at by officers , that should have punish'd it ; but also countenanced too much in part by some of them . i say , unlesse these boarish , bruitish gestures , cum muliis aliis qua nunc praescribere longum est , be the behaviour of christs sheep , then , for all the uncessant pains of interpreting of the scripture at the well-head of religion , and for all i. o's . saying , that if what we see , and daily hear , would sway us , we would be ashamed to deny the fruit of expoundings of the scripture to be best , where they are most expounded , as they are ( pro forma ) in the universities , as fair and far from it as they seem to be to themselves , they look more like hog-styes to the view of men after gods heart , and the children of these mothers more like herds of swine , then the places and persons of the people called quakers do , among whom there 's not such a busling , and such a businesse about mens books in order to it , nor such clamorous noises about opening the scriptures , as is among the scribes , that are strangers to them ; but the words of the wise , even of wisdom it self , christ iesus , are heard in quiet by them that are wise , more then the cry of him that ruleth among fools . and as for what fruits of saving knowledge of god , and righteousnesse and holinesse of truth are abounding in most academies , towns , cities , and places in all the reformed parts of christendom more or better then is to be seen among turks and heathens ( unlesse couzening , cheating , lying , drunkennesse , and some such like as abound more among christians , then turks that never talk out of the scripture , be better ) hath been seen by some quakers , and how the name of christian stinks more then it would do among the gentiles for the sake of such as preach , and hear , and read , and expound , and boast of the scripture , and yet break them , and name the name of christ without his nature : but what doings there are in other nations , and the preaching places and nurseries thereof , to which these of our nation are not inferiour in silth ; i shall say no more here , but let them passe , as matters which being extra nos , are parum , or nihil , or miaus ad nos , of lesse moment to us then our own ; concluding my return to this particular challenge of i.o. with his own words ( mutatis mutandis , additis addendis ) a little amplified , and the subjects or persons , of whom they are spoken , altered , and substituting our modern academies , and their masters , doctors , divines , and other students , and the whole rabble of rabbies there in the room of that university at tiberias , which i o. talks against in the words of one dr. lightfoot , together with his own , and the iewish rabbies , gemarists and massorites pertaining thereunto ; as they are to be read in the , , , , , , pages of i. o's . english part ; the censure he passes upon them , being no other then what exactly accrews to the universities universally throughout christendom , from whence come the whole crew of clergy-men , that count themselves , and are counted to be the clearers of christs truth to all other christian creatures ; and what i. o. sayes of the massorites of that accademy , is a clear character of these corrupted , and earth corrupting coveats . i. o chap. . s. . whilst they keep the scriptures we shall never want weapons out of their own armoury for their destruction ; like the philistine , they carry the weapon that will serve to cut off their own heads . let us then a little , without prejudice or passion , consider who , or what these men are , who are the supposed authors of all knowledge and godlinesse . . men they are who have not the word of god committed to them in a pecullar manner , as their forefathers , prophets and apostles had of old , and many have now , being no part of his church or people , but are only outwardly professors and possessors of the letter without just right or title to it ; utterly uninteressed in the promise of the communication of the spirit while they so have it , which is the great charter of the churches preservation of truth , isa. . . . men so remote from a right understanding of the word , or the mind and will of god therein , that they are desperately engaged to oppose his truth in the books which themselves enjoy in all matters of importance unto the glory of god , or the good of their own souls from the beginning to the ending , scuffling for the book itself , but persecuting the life in them where it is ; the foundation of whose religion is infidelity ; and one of their chief fundamentals , an opposition to the gospel in the quakers , whom they glory to fight against , and think they serve god in opposing with what spite they can . . men under the special curse of god and his vengeance , upon the account of the blood of his dear son in his saints . . men all their dayes feeding themselves with vain fables , and mischievous devices against the gospel , labouring to set up a new religion under the name of the old ( when the old they hate , as ier. . ) in despight of god , so striving to wrestle it out with his curse to the utmost . . men of a profound ignorance in all manner of learning & knowledge , but only what concerns their own dunghil traditions ; as appears in their stories , filled with innumerable sopperies . . men so addicted to such monstrous figments , as appears in their talmuds , as their successors of after ages will be ashamed of , yea for the most part idolaters . now i dare leave it to the iudgement of any godly prudent person , not addicted to parties and names , who is at all acquainted with the importance , not of the hebrew vowels and accents ( but the light and spirit the quakers call to ) unto the right understanding of the scripture , with whatever influence their present fixation hath into the literal sense , they ( not knowing the spiritual ) embrace , whether we have not very clear evidence and testimony , yea undeniable and unquestionable , to cast the rise and spring of all the irreligion in the nations upon this sort of men ; so far are they from bettering : things by their interpretations . s. . recount i pray from the first foundation of universities ( throw christendom ) and what do you find , but a sort of men being made mad with ( or above ) the pharisees , bewitching and bewitched with traditions , blind , crafty , raging ; pardon me not ( for i shall ask none ) if i say magical ( if simon magus was so in thinking the holy ghost of god is to be bought with money ) & monstrous ? what fools , what sots as to such a divine work as the gospel ? read and consider how to every good work voyd of iudgement the great doctors among them do behave themselves ? how seriously they do of nothing ? how childish they are in serious things ? how much deceitfulnesse , froth , venome , smoke , nothing is in their disputations ? insomuch that i may say truly of these , as i.o. sayes of all men , pag. . those whose lips should keep knowledge , that is university-men and clergy-men as much as any , are by nature so vain , foolish , malicious , such lyars , adders , detracters , have spirits and minds so unsuited to spiritual things , so lyable to alteration in themselves , and to contradiction one to another , are so given to impostures , and are so apt to be imposed upon , have been so shuffled and driven up and down the world in every generation , have for the most part so utterly lost the remembrance of what themselves are , whence they come , or whether they are to go , that i can give very little credit to what i have nothing but their authority to rely upon for , without any evidence from the nature of the thing its self . chap. iii. having cleared the quakers from sundry of those calumnies thou falsly castest upon-them as concerning their carriage toward the scriptures as if they were enemies , haters , and reproachers of it , and such-like , who in truth are its truest friends , in the former chapter ; i come on to consider some of thy cloudy conjectures and conceits concerning the bounds of the canon ( as ye call it ) thereof ; the hebrew punctation , and thy asserted integrity of both that and the greek texts of it , without any variation to a very title : concerning the canon of which thou writest as follows ; john owen . pag. . god spake of old , or formerly in the prophets ; from the dayes of moses and downwards , unto the bounding and consignation of the canon delivered to the judaical church in the dayes of ezra and his companions , the men of the great congregation . reply . . why sayest thou from moses downward , &c. as if he had never done so before till then ? did not god speak in his prophets , and by them to the men of their several ages from moses upwards as well as from moses downwards ? did he not speak in enooh the seventh from adam , in noah , in abraham , isaac , iacob , lot , and iob , who lived before moses ( if catholick tradition be to be credited in one thing as well as another ) and whose book , who ever pen'd it , whether himself , or some other , for ought thou knowest was written before mos●s , who thou thinkest wrote the first of the scripture , either lived or wrote ? and by them , who were upright , righteous , just , and walked with god , to the wicked unrighteous worldlings , and wantons who walked with the devil in their generations , who all were before moses , as well as by moses , and those that lived after him ? . why sayest thou downwards to the consignation and bounding of the canon in ezra's days , as if between his dayes and the dayes of christs flesh the spirit of the lord was straitned ( as it never is , mic. . ) and god had limitted and bound up himself from manifesting his mind cut of his own mouth , to any men at all , for so many hundred years together , because some prophets had been moved by him to commit to writing , or at least to permit to be written by * others , some few of those things they saw and said concerning partly their own , and partly the after times , and other nations ? doth not wisdom say of her self , that in all ages entering into holy souls she maketh them friends of god , and prophets ? wisd. . . and were there no holy men of god in those dayes , wherein ye imagine all gods speaking in and by any prophets then was ceased , in and by whom he manifested his mind as he moved them to speak and write , as immediately as he had done others before them ? and who told thee , that the canon ( as thou call'st it ) or full standing rule of tryal , or infallible touch-stone of the old testament scripture , to which nothing must or might be added after it till the time of christ in the flesh was compleated , and , after its consignation and bounding , by them delivered to the judaical church in the dayes of ezra ( alias esdras ) and his companions the men ( as of your own heads ye are pleased to term them ) of the great congregation ? whence hast thou these fancies of thine ? or suppose they be not simply suppositions , but real truths ; whence dost thou fetch or take them to be so , but from the untrusty-traditional-tales of thy forefathers , and such iewes as are little lesse then unerring oracles with thee , when saying ought that suits with thee ( yea , thou callest pag. . the assertion of iustin martyr of the iewes corrupting the bible out of their hatred to christians , an incredible figment ) yet little better , but much worse then ordinary infidels , men feeding themselvns with vain fables , desperate cursed opposers of truth , mischievous in their devices against the gospel , of a profound ignorance in all manner of learning and knowledge but only what concerns their own dunghil traditions , addicted to monstrous figments , bewitching , bewitched with traditions , idolaters , magicians , blind , crafty , raging fools , sets , full of deceitfulness , froth , venome , smoke , nothing but faithlesnesse and infidelity it self ; what not that 's nought , where any thing issues from their most catholick testimony that makes against thee , pag . . . ? yea , whence knowest thou ( who art easily apt to question , when it serves thee so to do , whether there ever were such men as the . and such men as the tiberian massorites in rerum natura ? pag. . . ) that ever there was such a thing in rerum naturâ as that great congregation thou art every where in thy book so greatly taken with , and ever and anon betaking thy self to for refuge , but only from thy putting more confidence in thy own uncertain conjectures , together with the catholick tradition of the ( with thee ) creditlesse iewes and christians , then in the conjectures of the prolegomenâ , as learned as thy self at least , who oppose thee in it ? for there 's not so much as any scripture at all that mentions such a set sanydrim of ezra , nehemia , ioshua , zacharia , haggai , &c. as thou settest it down in the book of thy own brain , and the counting-house of thy own conceit that there was ; pag. . . and let it be ( as it can be no more then ) imagined there was such a great congregation , which ( it being , as not possible to know it , so nor here , nor there to mine or any mans salvation ) i 'le not search into so far as to put my self into any capacity of either saying or gain saying it that there was ; and to ground any as i. o. does many things upon its being so , as he but thinks , is ( as he sayes in another case , pag . ) to build towns and castles of imaginations , which may be as easily cast down as they are erected : yet when all 's done , whence had that sanydrim , such authority as to confine and bound out that canon , and canonize some of the writings of such prophets as ye wot are canonical , and cashiere the rest of the writings of the same prophets , and all the writings of some other prophets , as of no such divine authority , as to command with their fellows in gods name as his word , and to abrogate them as apocryphal ( as ye speak ) and disband them from the bench of iudicature , and to bind the sweet influences of the holy spirit , so as to say , o spirit of god be silent now , blow no more , nor make any more prophets now for these many hundred years to come , but become subject thy self to be tryed by the touchstone of the writings of such prophets , as thou hast already moved to write gods mind , or so many at least , as it seems good to us now to authorize and establish into a standard for the tryal of thy self , as well as all false spirits ? and if i. o. say ( as he does , pag. . ) that was not called the great congregation from its number , but eminency of persons ; yet i say are any persons so eminent ( if i.o. be not a lyar , pag. . ) as to have authority from god to authorize and canonize ( casting aside what they like not ) what seems good to them , into the name ( to bespeak i. o in his own feigned phrase ) of the word of god , that they themselves must be subject to the authority of , and of the rule that themselves must be ruled by , and of the foundation that themselves , and all others must be built on , and of the basis of their own belief ? it is indeed ( quoth i.o. pag . . ) a contradiction for men to say ( and if for other men then for i.o. [ say i ] who sayes the same yet sees it not ) they give authority to the scriptures , they bound the canon and deliver to the church what it shall be , which it hath antecedently to their charter and concession . and again , moreover ( to say the same of his supposed sanydrim , that i o sayes to the digrading of the septuagint from that high conceit some have of them , and eminent account some have them in , pag. . ) if the ability of the men be granted , yet what security have we of their principles and honesty ? oh much every way ( thinks i.o. for , though when he is pleased to speak diminitively of men , the care and fidelity and pains of whom in translating we have as good ground to believe was as great to the full , as any of that of those he commends in transcribing , he disparages it into oscitancy , inadvertency , negligence , ignorance , the wisest not seeing all , and such like , pag . yet when he speaks of the care , pains and fidelity of men in transcribing , which is a work as lyable to mistakes as the other , that he may keep up the honour however of his ( infallible ) transcripts to this day , then he utters himself more hyperbolically ; and as for ezra and his conjectured companions , he makes their labour to reform the church , and all the corruptions crept into the word ( as he speaks , though if the letter were the word it were not lyable to corruption ) little lesse then monstrous , and their care in restoring the scripture to its purity ( mark ) extraordinary , pag. . yea , of the points , which yet he is to prove coaevous with the consonants , and as old as any scripture . i doubt not ( quoth he ) but of that we shall yet manifest that they were compleated ( it should seem then that every tittle is not now a● at first giving out of the letter if the vowels were incompleate till esdros dayes ) by the men of the great synagogue ezra and his companions guided by the infallible direction of the spirit of god. i might ( as i. o. does often beg or take it ) crave leave to answer this conjecture with another , pag. . and fling back i. o's . as well as t. d's fortè ita , with so much at least as fortè non ; but ipse dixit , j.o. sayes , he doubts not their infallibility , so i , who had rather be silent then disparage ezra , will add no more to i. os rex sum , then nil ultrae quaeio plebeius . and now i am upon a consideration of the canon of the scripture , let me here make an end with thee i.o. as concerning this cogitation of thine about the consignation of the canon of both the old , and that thou callest the new testament ; of which new thou sayest , pag. . that what thou hadst spoken of the scripture of the old testament , viz. as to its immediate emanation from god , and its being canonized together with it into a standard , the same must be also affirmed of the new , with this addition of advantage and preheminence above the old , that it began to be spoken by the l o r d himself . and as for thy canon of the outward scriptures of both sorts , one of which thou callest the old , the other the new testament , after the bounding . compleating , and consignation of which in their respective junctures and seasons , and the delivery of it so canonized to the church or churches respectively as their eternal , infallible , touchstone , rule , foundation , testimony , standard , no more must be owned on such a high account , as it s authorized into , as of divine original , nor be added by either god or man , while the world stands , * i would sain find from thee ( if yet thou art able thy self to fathom to the bottom of thy own faith , or rather fancy in this point ) where thou findest , and whence thou foundest all thy confused communications and crude conceptions about this canonization of such and such outward parcels of holy mens writings into a rule or standard , and disfranchizing such and such of others , as holy as those from a standing within the bounds of this magna charta , that certain synods and supposed sanydrims of thou knowest not whom have given , and do ( as thou deemest ) give and grant thereunto , together with them ? where learnest thou all these lessons but from the lectures and lying legends , and voluminous lexicons of the illiterate literatists of the world that are alwayes laying on , and loading one another with their endlesse , boundlesse , and bottomlesse scribles about the outward original text and transcriptions and translations of the scripture in their tedious tomes , talmuds , and talmudical traditions till they are lost from the very letter , much more the life it calls to , so that they have no leasure to live , or learn others to live thereafter , in the inextricable laborynth of their own labours about it ? who leads thee into the vain imaginations of these things , but thy own and other mens ( well nigh innumerable , and invincible ) inventions ? what tangles thee and others in such trifling talkings and treatings one to another of things that none of ye all can have any infallible evidence , or yield to any infallible assurance of , but a croud of conceits , and catholick traditions ? with which the world , and ye in it , are so overcharged , that ye cannot contain them now without infinite , frothy and fruitlesse contendings about them , and obtruding your own observances , imposing your own supposings , and thrusting each upon other your own bare thred-bare thoughts of things that ( ne flocci facit ) it amounts not to the value of a lock of wooll ( as to salvation ) whether they be known or not , till being throng'd and thrust into the thorny thicket of your own thoughts you there tear one another to pieces about the scripture ; insomuch that i truly may , and plainly shall be so bold as flatly to contradict what thou sayest falsly of thy canon and standard , since the closing and compleating of it , that t is a means to end all strife , it is rather throw the folly of its ministers , the means of all strife and confusion in the christian world. thou sayest indeed of the writings of the old testament that the canon thereof had its consignation , bounding , and delivery to the church , as its rule , so that from thenceforth nothing written either from moses upward , or to christs time downward must be admitted to be owned as canonical , or inspired scripture ; and thou sayest , pag. . . that god , who himself began the writings of the word with his own finger , after he had spoken it , appointing and approving the writing of the rest that followed ( i.e. ) from genesis to the revelation , as they are ordinarily numerated in our bibles , except the books called apocrypha ( for i reckon all those are reckoned by thee as the books thou speakest of , epist. ded. pag. . never indited by the holy spirit , as remote from being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) doth lastly command the close of the immediate revelation of his will to be written in a book , rev. . and so gives out the whole of his mind and counsel unto us in writing , as a merciful and stedfast relief against all confusion , darknesse and uncertainty ; but what a relief it is against confusion , i shall shew more hereafter . and as to thy scriptures canonization or the consignation , compleating bounding of the canon of it , a few words here about the manner and means and true bounds thereof ( for as to the question whether it be a canon , that is , a rule at all yea or not , i may defer it also to another place ) let me expostulate with thee i o. yet more about it yet how , and by whom your standard comes to be so bounded ( as ye say it is ) and to be limited to those demensions of latitude , longitude , and profundity , that ( ad amussim ) exact measure , heighth , depth , length and breadth , that is allotted to it , as ( without the apocripha ) it stands bound up within your late bound bibles ? i mean that such and such parcels , prophesies , proverbs , histories , epistles , holy sentences , sacred sayings , shall stand owned , honoured , signed and authorized with the sacred high and holy titles of gods word , gods witnesse , foundation , rule , inalterable standard , and not one piece of holy writing more or lesse , then those already so consecrated and canonized ; so that such and such ( puta , those that ye now commonly call canonical ) shall shand as the standard ; and all others ; viz. those called apocryphal , and whatever are mentioned in that scripture ye so own , shall stand out of , and off from it , as no part of the standard while the world stands ? who was it ? was it god or was it man that set such distinct bounds to the scripture , so as to say such and such a set number of books , viz. those those that are sum'd up together before your bibles , excepting the apocrypha , which stands between them , shall be owned as canonical , and the rest , though such as were of the same divine inspiration , be rejected as humane , and no otherwise accounted on then other meer mens writings , not to be received with such high respect as the other ? whence hast thou this conceit that god himself commanded the close of the canon of the old testament to be malachi , and the bounds of it to consist of such books of the prophets , as ye now have , exclusively of such prophesies , therein mentioned , as ye have not ? and the close of the canon of the new to be the revelation , and the bulk of it to be those few histories , and apostolical epistles , as ye have exclusively , of such even therein mentioned , as ye have not ? who was it that said to the spirit of god , o spirit , blow no more , inspire no more men , make no more prophets from ezra's dayes and downwards till christ ; and from iohns dayes downward for ever ? but cease , be silent and subject thy self as well as all evil spirits to be tryed by the standard , that 's made up of some of the writings of some of those men thou hast moved to write already , and let such and such of them as are bound up in the bibles now used in england , be the only means of measuring all truth for ever . who was it god or man , the spirit in the scripture it self , or the scribes in their synods , councels , and consistories that so authorized or canonized these , and expunged those ? was it not meer men in their imaginations ? doth the scripture , do the spirit and the apostles therein give any order for , or make any such mention in the least of such a matter ? is it not meer man in his imaginations , that hath taken upon him according to the good , or ill conceit , that he hath taken to him , of these or those respectively , to say ( which thou sayest is a contradiction to say ) he will give authority to the scriptures ? is it not man in his proud mind that comes in with his sic volo , sic iubeo , so i 'le have it , thus it shall be ? saying to the books of scripture as god sayes to the waves of the outward ocean , hitherto shall ye come and no further ; so many of the prophets and apostles writings shall be in the authority , nature , vse and office of the supream determiner of all truth for ever ; and all others , even such as are written by the same men , in the motion of the same spirits shall be but as common mens writings , and be look'd on afar off as apocryphal , i.e. hidden or unknown writings , that no such notice shall be ●aken of , as of the other ? and as for the books which ye sprinkle with that name of apocryphal , and give leave to to have a standing with it , but not so as to make any part of your standard ; what think ye of them upon second thoughts ? are they fit for nothing but to be cashiered and cast out of your canon by whole sale , by tradition one from another , without trying them ? is there nothing among them that may be judiciously iudged to be of as divine an original and authority as some of those particular letters to private men , as that of paul to philemon , about private personal , or domestick matters , which ye own in such a transcendent manner as ye do ? surely if some of hem be fictitious or fabulous or but humane , so that ye will say no better of them then vox hominem sonat ; yet is there none , or nothing among them all that is to be noted or counted upon as of divine authority and original , and of as self-evidencing efficacy as some of those ye own ? none that ye can see cause to sign meliore lapillo , with some better name then ye vouchsafe them , and standing in the church then ye allow them ? as if they were a certain mongrel seed between that of canaan and ashdod , that ye know not well what to make of , nor how to entreat so ill altogether , as not to afford them a middle place in some of your bibles between the old testament writings and those ye call the new , nor yet so well , as to entertain them into your canon neither ? surely there be some of them , which when ye look them over again not so cursorily as to over-look them , as ye ordinarily do , ye may find ground to receive as such , as have as fair a stamp of the beaming majesty , truth , holinesse and authority of god and his spirit , as some at least ( not to say the most ) of those ye ascribe to god , as their main or only author ; and that do favour as much of i. o's so much insisted on theo-pneusty , as some other historical , doctrinal and prophetical parts of your acknowledged divinely derived scripture do , of which ( what infidels soever ye are as concerning them ) yet i , together with many others , whereof some are as booklearn'd as your selves , can say credo equidem nec vana fides genus esse deorum . 't is indeed the faith , or rather infidelity of such as call themselves reformed churches , that all those books called the apocrypha , without exception , are in no wise of such divine original , as them ye call canonical ; but who first set the one upon the bench , and the other at the bar , i am yet to learn ; but this i know , that howbeit ye second their depression and digradation of the one so far below the other , yet as neither one nor t'other were ever canonized by god himself ( if we speak of the outward text only , about which my businesse with i.o. lyes ) into that name of his word , and into the authority of the foundation of faith , the infallible rule of interpretation of itself , of tryal and examination of spirits , doctrines , &c. of the supream iudge also , by which all controversies of religion are to be determined , the only pure authentical standard , unto which the church is finally to appeal , in whose sentence it is to rest , into which all faith is finally to be resolved ; so if such synods of men , either antient or modern , as have shouldred out all those at once from sharing with the other writings in what they can lay just claim to , had been as spiritually discerning as they were spiritually blind , shallow and undiscerning , they would have seen cause to have joyned some at least of those apocryhal scriptures to an equal participation of that plea of divine original and inspiration with the rest , as without cause they justled them all out from it by their joynt consent . and though it be the declared faith of that assembly of divines that both houses of parliament advised with . and of the congregational churches in england , whose confession is put out this instant . as to that article about the scriptures word for word in the same words with the other , that the books commonly called apocrypha not being of divine inspiration are no part of the canon of the scriptures , and therefore are of no authority in the church of god , nor to be any otherwise approved or made use of then other humane writings ; yet this i declare to the whole world as my faith concerning them , that though i own neither them , nor the best bare wriing , or outward text or letter of the other scripture at so high a rate as i.o. does , who makes the naked letter in all things equivolent to the holy matter ; yet whatever is truly to be praedicated of the one , or can solidly be pleaded on the behalf of the one , which ye call your canon as to the divinity of their original , the same may be pleaded on the behalf of not a few of the other . and as they all , that in general are stilled apocryphal , can plead their authority from long before the apostles dayes ; and also the special care and providence of god ( which is an argument of such weight with i.o. and t.d. pag. . as swayes them not a little into their frivolous faith about the rest ) in the preservation of them to this very day ; so that all of them have been kept by the church , that kept the rest bound up and translated into various languages , and as publickly allowed to be publickly read as the rest , and highly esteemed by austin , and other fathers , ye divines cannot easily be ignorant . and as for sundry of them , ye are ignorant with a witnesse , if ye see them to be as ye say they are , not of divine inspiration , or see them not to be of as divine an original as some , or even any of the other , which ye own so to be . as for that fourth book of esdras , which is but the second as it stands in the apocrypha , besides that it s acknowledged by clem , alexandrinus , faber , and many more men of renown among you , and by many holy men in these latter times , as well learned as your selves , at least in the wisdom of gods spirit , to be written by his immediate inspiration ; so is it such a plain prophecy consistent of many particular praedictions of things to be fulfilled in these last ages , as the like to it , or a least clearer is hardly to be found in all the scripture besides it ; insomuch that he who reads it in the , , , chapters of it , and some other places , and sees not the beams of a divine majesty in it , and sees not the matters now managing upon the stage in the world , that are there foretold in it , reads not in the light of that holy spirit , that moved in the writing both of that and all other holy scripture , and may come before he is well aware to feel ere long the dint of that divine displeasure that is denounced against the sinners of the latter ages , and thereby come to be convinced of the divinity and truth of that scripture , which our divines that usually see altogether by the lump , and are loath to see any truth sigillatim , till they are all made to see it whether they will or no , will hardly yield to , if they be their old-wonted-selves , till very necessity forces and frights them into the faith of it . and the same may be said , as to the divine original of ieremiahs epistle , which was written and sent to them that were to go captive into babylon , and of ecclesiasticus , and the wisdom of solomon , which favours so much of the wisdom of the spirit , that he is yet in that wisdom only , which is from beneath , which is earthly , animal , deceitful , who doth not acknowledge the finger of god , writing those deep and precious truths and praedictions in the heart of him , whose hand was the committer of them to outward writing ( which whether it were not solomon after whom it was so entituled , nil ultra quaero , he uttered proverbs , whereof scarce are extant in that book of his proverbs , some of which as standing inserted there in the hebrew text , are not the original copy , but a transcript only at best out of that , or some second hand copies taken and copied cut long after solomons dayes by the men of hezekiah or generations from him , prov. . the chapter of which book also are the words of one agu● the son of iaketh ) but sure i am that book of wisdom was inspired or breathed into the penman , that expired or breathed it out , from no lesse then that wisdom which is from above . the main argument that ever i have seen against the divine original of these books , are , first , their being not written in the hebrew tongue , which what a poor pedling piece of disproof it is , he is no wiser then he should be , that does not see ; for what warrant is there that all that was not pen'd in the hebrew tongue is no scripture of divine inspiration ? or if there be , is it not as conclusive against much of the scripture which i.o. counts canonical , the whole of wch he reckons ( at random ) was wrote in the hebrew tongue , since its evident that much of that book of hester ( chapters and verses of which are set among the canonical scripture , and ( oh the wisdom ) the other chapters and verses of the chapter by you self-will'd choppers and changers , because written in greek are reckoned and rank'd with the apocryphal ) was written not in the hebrew , but in the caldee , as much of ezra , nehemiah , and daniel also were . and besides , if being written originally in the hebrew will avail toward the evincing of them to be canonical , this will help some of your apocrypha into your canon , since that of tobit or tobias is not only ( as that of ba●uch also is , the holy man that wrote much for that prophet , and of that prophecy of ieremiah ) most pretiously both doctrinal and prophetical , but also extant in the hebrew as well as greek and latine ; and that of ecclesiasticus was written originally in hebrew , witnesse iesus the son of syrach , who himself confesseth in his prologue , he translated it out of the hebrew text ; and if ye say that 's but a translation then at best , and so not canonical scripture , i reply two things thereto ; first , this argues ad hominem against i o. then tittles and iotaes of the hebrew text are lost since the giving out thereof at first . secondly , that either translation must be owned as canonical with you , as well as the first original manuscripts and your original transcripts , or else it must be concluded what ever you linguists have , yet the people that live upon your lips , not being able to read hebrew and greek , have no canonical scripture at all to read . the second argument that is supposed to be of weight against the divine original of the apocryphal scriptures ( broughton , in his sinai sights , touches upon them both ) is , because no writers in the new testament , cite or quote any of them any otherwise then they do heathen authors . but i marvel not , fith the wise men are to be befooled , that prudent broughton should be so blind as not to see , how paul , heb. . quotes out of wisd. . . and heb. . . quotes wisd. . . and cor. . . quotes wisd. . . and heb. . . quotes maccab. . . yea , and christ himself , matth. . , , . quotes esdras . . and rev. . . answers to esdras . , , , , , . besides many other passages in the scriptures of the new testament ; but especially in the revelation relate to their paralels in that second book of esdras , which is the fourth at least of that man ezra or esdras his writing , whereof that some should be received as of divine original , and some that have as truly spiritual a tincture on them , as the other , or any in all the scripture ( as that fourth of esdras hath , wherein also he declares his visions and revelations he had from god , in which he would not sain and lye ( for then he were not fit to have his two first books owned as from god ) should be rejected as meerly humane , i see not any solid ground for it ; yet such is the divine the-anthropical wisdom of our meer humane divines , that two of that same mans books , who wrote all the four , ( for the identity of the person , that pen'd them all , every believer may easily believe ) are canonized as divine , and the other two condemned as but humane . thus though i.o. prates so much for the whole book of gods being providentially preserved , so that we may have full assurance that we enjoy the whole revelation of his will ( that is , with him , all the writings that ever were written by inspiration from the spirit fit , to stand among those that he makes the standard ) in the copies abiding amongst us ; and contends that the whole scripture entire , as given out from god without any losse of so much as one letter , tittle , or iota , remains and is preserved in the copies yet extant among us to this day ; which is that arch-assertion in which having at first over shot himself in blindly bolting it out , rather then endure that honourable shame of owning his own ignorance , he as blindly posts on to maintain , pag. . . . . . yet upon i know not what frivolous conceits , and prejudicate surmises possessing the minds of himself and his brethren of both the convocational and the congregational way , among which blind custome , more then clear sight , i believe to be none of the least , which are so far from enjoying the whole book of scripture , wherein the mind and vvill of god lyes declared by his own inspiration of the penmen , that no small part of that scripture that was written by men divinely inspired , and so providentially preserved , he refuses to enjoy or own as of such divine descent from god , as other parts of the scripture are , but rejects and contemnes it as apocryphal , that is , so altogether hidden from him that he knows not very well what to make on 't . but suppose he should own and take all the apocryphal writings into his standard and canon ( as he calls it ) of the scriptures , does that and all the rest both old and new , that are bound up in old english bibles with it , constitute the utmost bounds of his canon ? doth his standard stand in so little room ? is it closed within so narrow a corner ? consists it of so few , so small a company of holy mens writings , and scriptures , as are comprehended in no greater a compasse then that book called the bible contains to ? is that the whole book of god , the whole outward declaration of his will by the writings of holy men at his own motion ? the whole scripture entire that was ever so given out from god , without any losse of any of the integral parts of it , so much as of one letter , tittle , or iota ? is all extant ? all remaining ? all preserved to this day that was written by holy men , as moved by the holy spirit ? and is that all of the inspired scripture , which we now have , and enjoy in our present bibles ? was there no more of the old testament scripture , then the apocrypha , and that which is commonly counted to the canon ? and is the revelation the close of the immediate revelation of his will to holy men , and of his moving them to write it out by his holy spirit ? num tam — pellibus exiguis arctatur spiritus ingens . two things i.o. at least i have to say to the contrary . first , that is not all of the old , nor all of the new scriptures , that were by inspiration written before christ , and after him to the same use , ends ; and purposes as the rest were written , until iohns writing the revelation . secondly , that as there was much more then that ye wot of , which was written as the spirit moved from moses to the revelation , so there hath been more , since then , so written , and more is , and will yet be in time to come , before ( as near as it is to it ) the world that now waxes old towards it , be at an end . first , there 's not all in your bibles by much , and by how much who knows ? that was given out upon inspiration of god , when as ( to say nothing of the testament of the twelve patriarchs now extant ) there is not all the inspired scripture by much , which that inspired scripture ye have makes mention of ; where 's the book of nathan the prophet ? the book of ahijah ? the book of iddo ? chron. . . the book of shemaiah ? chron. . . the book of iehu the prophet ? chron. . , king . : the book of gad the seer ? chron. . . the book of iasher ? sam. . . of which it may well be supposed that he was a very antient writer , since those that wrote ioshua , who ere they were ( for himself it was not that wrote it all at least ( as moses not all deuteronomie ) unlesse he wrote of his own death and burial before he died ; see iosh. . . ) do quote him , iosh. . . where 's that part of ieremiah the prophet , wherein he spake that which matthew cites , matth. . , . about the giving the pieces of silver , the price that christ was sold at , for the potters field ; for howbeit zachary the prophet , zach. . . speaks of the same thing ( who was in his work an exalier of god in his time , which the name ieremiah seems to signifie , and so may be called ieremiah , which is not likely to be matthews meaning ) yet in all the prophesies of ieremie extant in your bibles , there 's no such thing spoken ; and for you to say either that matthew was mistaken , quoting throw forgetfulness one prophet for another ; or that the transcribers of the copies of their original out of matthews original copy , failed so fowlly in their transcribings ( for all your copies that ever i saw so read ) as to write ieremie for zachary , will be for i.o. upon his principles , who stands to plead every letter , tittle , and iota that was in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be now in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as sorry a shift , and miserable remedy , as he makes for himself , and finds , who leaps out of the frying pan into the fire . where 's the prophecy of enoch , spoken of iude . out of whose prophesie the iewes can tell you more then ye wot of from that of iude ? and as for ezra or esdras , and his true companions , of whom thou sayest truly enough , if not truer then thou art aware of , that their care in restoring the scripture to its purity , when it had met with the greatest tryal that it ever underwent in this world , considering the paucity of the copies then extant was great , and that the consignation and bounding of the canon delivered to the judaical church , was in their dayes ; and that they did labour to reform all the corruptions crept into the word of god * and that they compleated the punctation ( the compleatnesse of which then was not coaevous with the text , as at first written in hebrew , as thou contendest , to the consuring of thy self here ) and that they were guided herein by the infallible direction of the spirit of god , pag. . . . . did not they , in the spirit and power of god , write many more books , even . most of which are not in your bibles ; read esdras . throughout the chapter ? where are all these , and sundry more scriptures ( some as , and some more antient then moses ) of which i will not now speak particularly ? and as to the new , where is that first epistle of paul to the corinthians , mentioned in the first of those two that we have ? cor. . . and that first epistle of his to the ephesians ( for its evident he wrote one to them before that ) mentioned in that one which ye have , ephes. ? and that epistle of his to the laodiceans , mentioned , col. . ? besides several to seneca , neros tutor , and other of pauls writings , who was doubtlesse far more voluminous in his writings then that poor pittance of epistles to churches and ministers , and the letters to philemona tradesman , about a domestick businesse of receiving his servant onesimus , that had ben unserviceable to him , amounts to ; of whole spiritual scriptures , and speeches that fell from him at his martyrdom , that were taken by such as were present at it , some in these dayes have seen more , then that which was written of him by luke in the acts , and written by him in the epistles ye count a part of your canon . and whether that , which iohn wrote to the church , mentioned by him in the th vers . of his letter to gaius , were no other then the first of those three recorded ? and whether that of iude , whereof iude . he sayes in the praeterimperfect tense , when i gave all diligence to write unto you of the common salvation * it was needful for me to write unto you , &c. were not one he wrote before this , which was now but under his hands , is more then all you sayers of what ye think only , are able groundedly to gain-say . and whether clements epistle , whose name was in the book of life , and that church of rome to corinth , wrote years after pauls , may not challenge to be ranck'd among the rest , is worth your enquiry ? and what think ye of that sweet , shorr , pretious reply of christ iesus himself in his letter to agbarus king of edessa , who wrote so loving'y and beleevingly to him about the malady that lay upon him , as it stood recorded in the roles of that city , and may do still for ought ye know , which is to be read , and many other pretious passages about that businesse in the ecclesiastical history of eusebius pamphilius ? is it not as christian , as divinum spiritum , non hominem sapiens , and worthy ( as particular as it is ) to stand in your standard , and claim a room in your canon , as that particular letter of paul to philemon ? what is become i say of all these , and more then may now be mentioned , none of which is within the confines of your congregationally constituted , synodically composed , ecclesiastically authorized , clerically conceived canon ? . were they not divinely inspired ? that were to render doubtful your undoubted divine original of what you have ? since some of them are quoted in these you have . . are they all utterly lost ? that were to loose himself much more in his cause ( who is lost too much already ) for i.o. to say so , sith more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one jot , or one tittle is then passed away and perished from the law ( if the letter be it ) not one jot or one tittle of which letter , quoth i.o. ( wofully mis-interpreting that of matth. . . for the lotaes and tittles of the meer text , and letter , which christ utters only of the doctrine , truth , and holy matter of the law ) is to passe away , till heaven and earth ( which are yet standing ) are past away . * . or did not god himselfe intend to dignifie these with the same honour , and crown them with so high an account as those , though as well descended , and as immediately derived from him as the rest ? or did he not design them to the same spiritual ends , and renowned uses with their fellows ? . or were these books out of the way and not present at the time and place of the first setting up of your standard by such synods and sanydrims as took on them to stablish , sign , seal , and authorize what scriptures of the prophets and apostles should , and what should not stand under that honourable title of the stedfast standard , and so were censured and sentenced for ever for not appearing at that sacred session and high court of iudicature , which was to iudge what books should be from thence-forth the supream iudge to which all should appeal in all cases , and in whose sentence all should rest , and all faith be finally resolved ; and not coming in at the compleating , consignation , bounding , and final closing of the canon , should for ever iure ant-ecclesiastico , or apostatico , and in foro hominum , forfeit that ( originally ) equal title , which in foro dei , iure christico and apostolico they else had to be canonized with their fellows ? ah poor men ! it pities me to see how ye dream together in the dark , and mope up and down in your own misty imaginations about your original texts and external letter , leaving the original truth it self , which was before your texts were ever talk'd on , or had a being in the world , turning your backs on that internal light in the heart , which all the tendency of of your letter is to turn men to , and from which your scripture originally had its being . it irks me to see how for want of betaking your selves to the measure of the light that shines in your own consciences , that infallibly would lead you to that which is the end of all scriptures , and words spoken or written as from god , ( viz. ) honesty and righteousnesse , truth and acceptation with god and holy men , ye trace to and fro till ye tire your selves in the perplexing cris-cros track , and endlesse round of your own meer thoughts about a thing , which the more ye try , the more ye tangle your selves about it , and the more ye look after it , and in it , in the way ye look into your beloved letter , the more ye loose your selves in it and about it , till at last you will eternally loose both it and your selves too , by not looking to the light at all , even no lesse then altogether ; see epist. ded : pag. . i. o's . preaching on that subject , the scripture , and his publishing of it is said by him to be but his thoughts , so pag. , . what he delivers about the prolegomena and appendix to the biblia polyglotta was but what his own thoughts had suggested unto him , sutable to other learned mens apprehensions . so pag. . he runs the hazard of giving his thoughts on them . pag. . he discover , his thoughts on the things proposed by them . so pag. . what he gives out concerning the purity of the present copies of the originals of the scriptures he so scribles for is but an account of his apprehensions . so pag. . he purposes to manifest his thoughts on the epistle to the hebrews : so pag. . he desired dr. ward to give his thoughts on the difference of apert sounds and vowels , which he did accordingly . and pag. . he sayes , when he shall communicate his thoughts to the world about an vniversal character , it will doubtlesse yield much , if not vniversal satisfaction unto learned and prudent men . o ye wise and prudent vain thinkers , and senslesse surmisers , that sit down universally satisfied in the shadow of your own , and one anothers shallow thoughts ! when will you come to busie your selves about that which is infallibly clear and certain , and let your deep infinite disputings about dark and doubtful matters ( of small moment to you too ) altogether alone ? when will you wash your hearts from that dunghil of meer deemings , and divinity dreamings , with the untempered morter of which ye are all to be-dawbed , so that one can discern little or nothing that savours of more then dubiousuesse and disputablenesse it self , descending or flowing from your well-heads and fountains of forgery and fabulosity , & little or none from the breasts of your nursing mothers of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plain , purely reasonable sincere milk of the word , whereby the growth is into the life of god ; but such as is mangled and mingled with the mire and mudde of your putrid and puddlely opinions and opinations ? will you never cease from teaching for doctrines your own conceptions , apprehensions , and conjectural conclusions of things for truth , taken from no surer topick place , then that self same that ye condemn in papists , ( viz. ) the traditions of men ? will you never give over filling , and feeding the vain world for filthy lucre with such perishing food , as the thin froth and foam of your own fancies , instead of the bread that comes down from heaven , and that meat which endures to eternal life ? oh thou european athens , or academical minx , thou manifold mother with thy children , for whom t is as easie for the blackmore to change his skin , and the leopard his spots , as for thee , who hast been accustomed to apostarize from the councel of god , and erre from the mind of christ , to with-hold thy foot from wandring after thy own images and imaginations , wilt thou not be made clean ? when shall it once be ? how long shall thy vain thoughts lodge within thee ? now as to the four wayes by way of query above propounded , which of them all i.o. means to answer by , who talks so much about the closure , compleating , consignation , and bounding of the standard and scripture canon ● i cant well say : but as for t.d. with whom i have somewhat to do , and to deal alittle here , he replyes affirmitively to the third among them , saying , pag. , of the first epistle of paul to the corinthians , mentioned in that first of ours , and so consequently of all the several scriptures that are not bound up in your bibles , which i asserted to be as much a rule as those ye have , that they were not intended as much for your rule , as those in your books . to whom when i replyed at the dispute with him ( as he there relates ) thus , viz. if that epistle was wriiten to the same end with those we have ( as it was , viz. to instruct the corinthians how to carry themselves to grosse sinners , i cor. . . compared with vers . ii. i wrote unto you not to company , and now i have written unto you not to keep company ; and the same was said of his first to the ephesians , i.e. that it was to the self same end as that we have , ephes. . . as i wrote before , that ye may understand my knowledge in the mistery of christ so now ) then 't was intended as much for a rule as the other ; but it was written to the same end : ergo , if one a rule , then the other . t.d. denies the consequence ; saying sermons , private religious discourses have the same common end with the written scriptures , yet the later only are our standing rule ; the former our rule but so far as they agree with the later in the scripture . reply . which reply of t. d's , is so unreasonably ridiculcus , that he is scarce animal rationale risibile , that receives , and entertains it seriously as the truth ; for first , it supposes as if pauls first writing to the corinthians , were not written scriptures , as well as the rest we have , but an orall discourse . secondly , it supposes pau's first epistle of all to that church , which was cited by himself in his second , as written to the same end , and was written in the same spirit of god in which he lived , and walk'd , and out of whose movings he wrote no epistles to the churches , * was fit to stand in no other account then the sermons , and private religious discourses of our clergy-men and their common christians , which must stand or fall as they square , or not square with the standard of scripture ; and as if the seniour epistles of paul to corinth and ephesus , must like prisoners at the bar , receive their sentence of guilty , or not guilty , worthy or not worthy to be owned as a part of the rule or canon , by their iuniours , or such as were sent after them , to sit as iudges of them at the bench ; and so hereby his reply is as it were an affirmative answer to the first of my four queries , viz. that pauls writings were not all alike of divine original and inspiration , but some epistles to the churches of his , were uttered as he was moved by the holy spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of private interpretation , or as private mens writings . credat apella . and when 't was urged by me , that there was no more evidence or character of these epistles being a rule which are , then of those which are not in your books ; then t.d. seeing what he had replyed that way would not hold , replyes by way of answer to the second of my four last queries , affirming that pauls first writings to corinth and ephesus were lost when those we have are saved ; and so makes this distinction of the ones being perished , the other preserved by gods providence watching over them , when he did not over the other a signal evidence that god intended the one for a standing rule to us and not the other ; and herein he and i.o. jump together and border pretty near one another , sith i.o. insists exceedingly ( as an argument of their being a rule in the church ) on this businesse of gods preservation of every tittle and iota of divinely inspired scripture to this day , whereby he implicitly denies all the afore-named , that are not in your bibles , to be any of them of divine inspiration ; but with this difference from t.d. that i.o. sayes not a tittle of the inspired scripture is lost ; t.d. to the confuting of i.o. confesses ( being i believe informed of some holy scripture at the dispute , which he knew not of before ) that not only tittles and iotaes , but some whole books of which he dares not say expresly ( though intimate it he doth in the head next above spoken to ) that they were not divinely inspired , are lost and perished out of the world ; so that the preservation of what is preserved , is made a signal token that it s to be our rule , and the losse of what 's lost , that that was not written for such an end . to which signal token of gods intending the one and not the o. her for a rule , when i replyed ( as 't is transiently done above to i o. touching the books called apocrypha ) that there is more antient holy writ remaining extant to this day , preserved for our use by gods providence , then ye own or honour with a standing in your standard ( instancing in the epistle of paul to laodicea ) then by and by t.d. who rides the rounds not much lesse then i.o. and is never positive nor steady to any thing he asserts , so as to stand long to it without shifting ( proteus like ) into another shape , when he is ashamed to be seen longer in his old one , comes out in a clear contrary gelour , and flatly contradicts himself , and unsayes what he said but just before ; and whereas he had made the preserving of what was written , and is preserved , an argument of its being designed of god for a rule , affirms , that all that was written by holy men ( meaning paul among the rest , or else he speaks not at all to the purpose ) and preserved also for our use , is not therefore our standing rule : thus one while 't is so , and one while no ; then neither , yet both no , and so . pauls three epistles , viz. the two to corinth , one to ephesus that we have , appear therefore to be our standing rule , because they are preserved to our use to this day ; but his first of all to corinth and ephesus , therefore not so , because not preserved ; there 's his first saying . his very next of all is this , pauls epistle to laodicea , though preserved for our use , yet is not therefore to be our standing rule to this day . so what ever pauls epistles are , yet i am sure pauls life and example is no rule that t. d's . walks by , nor i.o. neither , for his yea was yea , and his nay nay ; he did not use such lightnesse , as they both very often do , who say nay to that they said yea to just before ; neither did he speak so according to the flesh ( as they ) with whom now there 's yea yea , and anon to the same thing nay nay ; but as god is true , and christ is not yea and nay in his words , and enjoynes us to be steady in our yea and nay , so was pauls word in what he spake . and yet the reason t.d. renders of his saying no , to what he said not no but so just before , is as reasonlesse as his self confutation is ; for ( mark ) then ( quoth he ) if what ere was written by holy men ( alluding to paul ) be therefore our standing rule because preserved , the discourses of holy ministers in former and latter times should be our rule , which they are not , but are to be brought to the written word as our rule and test. in which if by holy ministers in former times , he means paul among the rest , as he must , else he misses the matter , then some of pauls epistles are the rule and test , which his other epistles must stand bare before to be tryed by , which is absurd ; if by latter ministers he intend such as himself , who confesses his ministry to be fallible ; i would have him to know , and that he shall find more of anon , that pauls ministry , and every true ministry that ministers by word of mouth or writing , as moved by the holy spirit , which moves and leads none fallibly , but all infallibly , whom it leads , was no such fallible ministry as his false one is , that it need be tryed by his other own holy writings . but now as to the epistle of laodicea instanced in , t.d. was so hard of belief , and difficult to he perswaded that there was any such at all , that if one of sandwich had not stood up and said he had the book wherein we asserted it to be printed , we should hardly have gained so much credit among the clergy then present ( such pro and con they made about it , as to have been believed ) that there was such a thing in being ; so ignorant are they of some present parts of that scripture they call their rule ; yet at last 't was yielded such a one was extant . but for all that , t.d. who has ever more wayes then one into the wood where he loves to wander , when he is bedged out of it one way , will find or make himself a gap into it by another , and as to this matter of pavl to laodicea , he hath three or four shifts , for fear one fail , affirming after he had found it translated into english , not to , but from laodicea * first , that for ought we know , it might be that first of paul to timothy , the post-script of which sayes it was written from laodicea ; of which post-script ( which its notorious enough to every novice , that neither it , nor the other post-scripts were pen'd by such as wrote the epistles themselves ) when i asked t.d. whether he owned it and the rest as canonical , or no ? as canonical ( quoth he ) for ought appears yet to me , as your epistle to the laodiceans , of which epistle yet he had said but just before , it might be that of pauls to timothy , which yet that it was , is so unlikely , that t is little lesse then to be like a child to assert it ; a likely matter indeed that its pauls to timothy meant col. . . that which paul wrote to timothy was to timothy a particular person , about particular matters concerning him , as in that capacity of a church-officer , i tim. . , . what should he charge the colosians so much to look after that for ? or if he had , would he not have said , see that ye read the epistle to timothy ? had not that been plainer ? secondly , but seeing that snap , t.d. fits another string to his instrument , and then fidles on in this fashion , denying it to be pauls epistle at all , either to laodicea , or timothy , or any one else ; branding it with the name of one of the brats laid by the popish party at the apostles doors , which they will not father , and me as a brother of the popish party , and an abbettor of them in their wickednesse , for fathering it on paul at all . and then thirdly , that he might seem to say something , though no better then nothing to every thing , rather then own any thing for truth before the world , be it never so plain , that the quakers tell him , he bethinks himself , and upon second , or rather third thoughts , adds ( having perused the judgement of some learned men about it ) that 't was neither pauls to timothy any more then to laodicea , nor yet altogether such a brat , or bastard brood as a metr chimaera hatcht , and bred , and sained in the fancies only of the popish party , but at least a real epistle , yet one that was so far from being pauls to laodicea , that it was rather one written by the laodiceans to paul himself , a more incredible pigment then the first , for all t is his reverend dr. davenports opinion on the place . thus oh the twistings and turnings , and chop●ings and changings , and piecirgs and patchings , and shiftings and shufflings of t.d. to wind himself away from the truth which is to him so intollerable , that with i.o. hee●l bear the shame , and run the hazard of giving his incongruous self-overturning thoughts thick and threefold against it , rather then truly turn to it when it s truly and uncontroulably told and laid before him ; as it is in this case about the epistle to laodicea , about which he traces to and fro two or three false wayes , and yer can scarce tell well , which of the three to fix upon , or steadily to stand to , or stand still in . neverthelesse notwithstanding t.ds. advance in three motions against the truth of pau's writing to laodicea , yet they help him not ; but for all his two strides and a iump , yet he leaps too short to reach the matter of truth he would resel by it , for quid verbis opus est quum facta loquuntur ? there need no more words in proof on 't , the epistle of paul to laodica is extant , and speaks out it self and its author whose it is , as well by the stale and majesty of it as by the superscription , being both translated and printed in english , as it was found , though not in your testaments , yet in the oldest bible that was printed at worms ; and also in a certain antient manuscript of the new testament text , which i have seen and can produce , written in old english years since , or above , before the art of printing came up here ; by which its evident , that it was owned as canonical in the church of england in those dayes , and was ( however it came to be since left out ) bound upamong its fellowes . and howbeit it be filled in our english translations of col. . . the epistle from laodicea , besides the genuine sence of the greek , which , as is shewed above , will much rather bear it to , then from laodicea ; yet let it be read from , that nothing lessens the likelihood of its being pauls ; for though he wrote it to laodicea , yet if the colossians would read it ( as paul bids them do , as that the laodiceans likewise should read what he wrote to the colossians ) they must read it in a copy from laodicea whether it was sent , or else not at all ; as the laodiceans it they read that he wrote to the colossians , must have it first from colosse , or at least a copy of it ; for as for the scriptures of the new testament ( quoth i.o. who helps us in this , though he hinder himself another way by it , as to his canons constitution out of the first original copies , pag. . ) it doth not appear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the several writers of it were ever gathered into one volumne , there being now no one church to keep them for the rest , the epistles , though immediately transcribed for the use of other churches , col. . . ( mark how he quotes the very place too we are upon , as if he owned pauls to laodicea , which if he do , he wounds himself to death in his arch-assertion , that not a tittle or iota of the inspired scripture as given out at first , is lost , but remaining every apex of it in the copies w now enjoy , fith here 's a whole epistle of pauls lacking , as well as his first to corinth and ephesus , in which were many tittles and lotaes ) were doubtless kept in the several churches , to which they were directed ; from those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were quickly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given out to faithful men , whilst the infallible spirit continued his guidance in an extraordinary manner . here t.d. said no more , but was ad altum srlentium , and at his non ultra , as to opposing the being of such an epistle of paul to laodicea legitimate , but rather fell under the weight of what evidence was brought to prove it so ; yet when after long striving against this antecedent , which was urged in proof of this conclusion , viz. that there 's more holy scriptures extant to this day , which are as much a rule as those ye have in your bibles , and call your rule exclusively of all others ; to shew himself to be one of those i.o. speaks of , who are as like i.o. too as ever they can look , that are ( to english j. o's . latine ) * so unhappily stupid or self-will'd , that they will be indoctrinated by no reason nor experience ; but as if themselves aboue must over-top all , being puft up with a vain perswasion of their own faith , they obstinately persist in the contempt of such things as they understand not , and so with the comedian cry out , let who will say what he will from this opinion , we will not be removed : t.d. at last denyes the consequence , saying , pag . suppose we should grant you there were such an epistle legitimate , yet it will not follow that it was intended for a rule to us . and why so ? may any rational reader say ; for this reason ( quoth t.d. ) which reason is as silly as if he had said , because it will not ; for we have already as much as god thought sufficient , god did not give order for any more then them we have to be our rule ( what order he gave for any writing at all to be the rule or canon will be seen anon , or whether man did not give order for the canonizing of that , that is authorized , as the rule ) but how appears it that god gave order for some holy scriptures , and not some ? some holy mens writings , some of pauls epistles , and not othersome ? hereby ( quoth t d. ) read iob. . . . and many other signs truly did jesus in the presence of his discip'es , which are not written in this book , but these are written that ye might believe , &c. reply . in which scripture t. d's . reason why pauls other epistles are authentick and canonical , but that of his to laodicea though as legitimate as the rest must not be so , lyes so close hid up , that a man may sooner find the way of a bird in the air , or of a serpent upon a rock , or a fish in the sea , then find it , or any thing that hath the least iota of a reason of such a matter : quis nist mentis inops , &c. who but a man besides his wits , can see either sense or reason in this reason ? iohn sayes christ did more things then he wrote of in that book , therefore pauls epistle to laodicea i , not so canonical as his other epistles : but ( to take it as it comes ) consider first , iohn speaks of that particular history that he was then in hand with ; secondly , he speaks of signes and not of scriptures ; thirdly , though he affirms that more were done by christ , then were written in his book ; yet many might be , and were written by matthew , mark , and luke that were not by him ; so that every way that scripture makes against t.d. for first , if iohns writing that book were exclusive of any of pauls legitimate epistles , it must be of them all , and of all legitimate scripture that was wrote after this , and so of his own three epistles , and of his revelation also from the canon ; what mad work will t.d. make that way ? and what a fowl flaw will he make in his canon , by medling to exclude one book of the new testament , excluding well nigh all ; iohns book was sufficient , therefore no more need be written ; this is the inference according to t. d. and not iohns was sufficient , therefore pauls to laodicea only so illegitimate that it must have no room in the rule , nor standing in the standard , though all other his epistles now extant may . . iohn speaking that all the signs christ did , were not written , is no argument to prove that all that was written by the spirit , was not as equally useful as some of it , and all alike designed and ordered to the same ends , so that if some were intended for a rule , the rest must be ; yea , faith not the scripture thus , rom. . . cor. . . whatever was written aforetime was written for our instruction , that we by it might have hope ; saith it not , all scripture ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is profitable for doctrine , exhortation , instruction in righteousnesse , &c. tim . . & pet. . . saith it not that no prophecy of scripture ( which with i.o. is the scripture of the prophecy ) must be interpreted as private discourses , that all holy men of god spake as moved of the holy spirit ; was not all then that was written before christ , and since intended to one and the self same end , though all that was done was not written ? i understand not therefore the force of this argument of t. d. all that was done , was not written : therefore much of that which was written is of no use , or not intended to the same use to the church as the rest was . . it perfectly confirms against t. d. what we assert against him , viz. that pau's writing to laodicea , and whatever else of holy mens writings that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and can be found have ( caeteris paribus ) one as much authority as the other , being all alike legitimate ; for iohn sayes , of what ere is written ( if t.d. will stretch iohns saving beyond the bounds of that individual book he was then writing ) it was written all to the same end , ( i.e. ) that men might believe , which with you ( not us ) is as much as to say to be a rule of faith. one thing more i must not let slip here , though t. d. did in his account of the dispute , viz. that when t.d. had no more to say against that argument from paul : epistle to the laodiceans , one of his associated assistants ; r. wilkinson , asked , whether we had more scripture in the greek tongue now extant , then is in their greek testaments ? for that to laodicea being here but englished it would not down with them . reply was made , yea ; so naming a verse between the and verses of the chapter of luke , which is in some greek copies , not theirs , ( and a verse of the original text wanting , makes still against i. o.'s arch-assertion ; of the scripture of both testaments remaining in the copies they now have entire to a tittle , as it first given out without any losse , pag. . ) i repeated it in english thus out of the greek ; in which greek tongue i have also read it ; iesus seeing a certain man working on the sabbath day , said unto him , o man , if thou knewest indeed what thou dost , thou were happy ; but if thou knowest not , thou art accursed , and a transgressor of the law. and so i have proved against t. d. that there 's much scripture of holy men , which was as much designed in its first giving out to be the rule , as 〈◊〉 which is in modern bibles , wanting and lost , some whereof yet is extant in some bibles at this day , in which confutation of t.d. i.o. is further confuted as to all those many places of his book , wherein he avers over and over again with exceeding earnestnesse his arch-assertion , viz. that not one iot nor tittle of divinely inspired scripture is lost , but every apex , and letter of it , as at first writing is transcribed downward to us , and preserved without any losse in the copies we now have , pag. . . and so this might stand for a final answer to i.o. and t. d. both as to that matter of the non entirenesse or perfection of the letter , which was given out upon inspiration , & of its integrals to this day , and an answer to i o's . confident positions and challenge concerning the uniformity of all bibles without variety in the least , which to his own confutation i here set down in his own words , of which yet more use that way may be made hereafter . i o. pag : . neither the care of god over his truth , nor the fidelity of the judaical church will permit us to entertain the least suspition that there was ever in the world any copy of the bible differing in the least from that which we enjoy , or that those we have are corrupted , as is pretended ; the authors of that insinuation cannot produce the least testimony to make it good . and pag. . let the authors of this insinuation prove the assertion ; name'y , that there was ever in the world any other copy of the bible differing in any one word from those we now enjoy : let them produce one testimony , one author of credit , jew or christian , that can or doth speak one word to this purpose : let them direct us to any relick , any monument , and kind of remembrance of them , and not put us off with weak conjectures , &c. and it shall be of weight with us : and epist. pag. , . we evidently find various lections n the greek copies which we enjoy , and so grant that which ocular inspection evinces to be true ; yet none of them are able to shew out of any copies yet extant in the world , or that they can make appear ever to have been extant , that ever there were any such various lections in the originals of the old testament . and so i come to take my leave of t.d. again for a while till i meet him again ( as i must do where he meets in one with i.o. in many other places ) and return to walk on a while with i. o. about the inclosure and bounds of his synodically composed , and humanely constituted , and compleated canon , which he takes it for granted by tradition before it be given him by the true anti-traditionaries , that it was closed and bounded by divine authority . and as concerning this consignation , signing , sealing , setting out , or authorizing of the canon as to the measure of it , or number of books so canonized ( the nature of which as a rule or canon is anon more spoken to ) i say , as above , i am yet to learn that lesson which i. o. who by road repeats it for truth , as if he had it at his fingers e●ds , never yet learn'd himself ( i believe ) by root of heart , nor can ever teach me , that by divine authority , or any otherwise then iure synodico , by meer mens will , wisdom , and imag●n●tion as they sate in councel together , not standing in gods councel , the light in the heart , taking counsel but not of him , nor at his mouth , but each from other ; and covered with a covering , but not of his spirit , it came at first to passe , that some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or holy mens writings by the spirit must passe for currant coin , and stand as the standard , and reign as a rule and command in the high authority of a canon as the word of god , as truly as that very word that comes immediately from gods own mouth to holy pen-men , or that word it self , which the letter writes of , and other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or writings of holy men , yea , some of the self same men that wrote some of the rest , and those as legitimate too ( according to t d's hypothesis ) as the rest should be spurned out as spurious , so far at least . that they must not inherit with their fellowes , that conceited immortal , inmutable , and everlasting crown of that solemn canonization . i. o. i am sure , upon his principles , must grant me thus far , that if the bible of scripture , which he confesses to be his canon , lydius lapis , and touchstone to try all by , doth no where testifie any such thing within it self of it self , that such books , prophesies , stories , epistles , letters , psalms , proverbs , and other writings as are bound up in it , are of gods ; and such as are not there bound , though born testimony to there , as of as divine original as the rest , are not of gods own canonization , then it must be counted that that precise consignation of the canon ( as consistent of such only , and not of such books ) had its original being from some convocations or sessions of meer men , that were neither prophets nor apostles , but some that doted ( as doctors do now a dayes , being none themselves ) on the prophets and apostles persons , and such writings of theirs as best pleased them ; out of the scripture i know not where i. o. can pore for proof of any thing , who looks awry upon the light and spirit it came from , saving into that thing , which he so often calls his own thoughts , all which with me are not worth three-half-pence as to the begetting of any infallible unfeigned faith ; and if he will alledge 't is so , that this that 's in our bibles and copies only , is the rule of gods own consignation , and none of the rest mentioned there , must come into it , he is certain of it , he thinks so ( to which tune he frequently sings in his second treatise , or heap of uncertain assurances , or most assured vncertainties about the points ) he may keep his think to himself if he will , and never thrust that forth as an argument to evince any thing to us by ; its labour in vain , for we verily believe that in the most things at least that he gives us his thoughts about , he does think it to be as he sayes he thinks ' t is . but what 's what he thinks to other men ? is there any reason that we believing our own eyes , should beleeve the testimony of a man of no credit with us , asserting that for truth , which we know to be utterly false ? i appeal to j o. epist. pag. . but if he will say the scripture speaks any where of the bounding and consignation of its canon by so many , or so few , or by such and such books as are extant only in your bibles , and no other , i would fain know where it mentions any such , or where-ever the apostles in any of their synods or sessions had any hand in any such matter ; and if not , i iudge i o. to be past such a child , as to believe that what the synods of succeeding ages constituted , authorized , canonized or established , was done purely per jus divinum , or apostolicum either . yea , what i o sayes to the quakers in the case of calling to the light within , ex. . s. . proferant fanatici vel unum sacrae scripturae locum vel udum caelitus demissum testimonium , quo ad eorum sidei & obedientiae regulas seu directiones mittimur , &c. & causam non dicimas quin triumphant serio , &c. which challenge of i. o. i am to answer him in else-where . so say i to i.o. t. d. or any other thinkers or seemers to themselves to see . proferant fantastisi , &c. let these pretenders to the vision of this matter produce but one place of the holy scripture , or any testimony from heaven ( but such a one from above they can't , who deny gods spirit so speaking in these dayes as of old ) wherein god , christ , or the apostles set out the distinct bounds of their canon , directory , or standard of the old or new testament , by such a precise parcel of books as are in your bibles , and exclusively of any other holy writ , whether mentioned or not mentioned therein ; and wee l not say but they have cause in this case ( though if 't were as they say they must hang down their heads with shame in more ) to triumph in earnest ▪ si autem de suo tantum loquuntur mendaces sunt neque verum est eorum testimonium ; if they talk of their own heads of things about the scripture , which the scripture testifies not of it self they are lyars , and their testimony is not true . as to the canon , as ye call it , or standard of the old testament , there 's not the least tittle of tendency to any such thing hinted there , that it should consist of so many books , and such shall stand in it , and such other , though as legitimate , and mentioned to be of god therein , as well as the rest , shall be shut out , and stand by : and in very ezra alias esdras his dayes when there was such a paucity of copies as thou well sayest i.o. pag. . that in very deed the who'e law was burnt ( as to the originals its like at least ) esdras . , , &c. the care of him , and his companions , was great as thou sayest , as to the restoring of the scripture to its purity when it had met with the greatest tiyal that ever it under-went before , insomuch that what books could be gotten together were copied cut , or else written de novo by the light of understanding kindled in esdras his heart by the lord , and many excellent thing done as to the recovery of the law into more purity in the very letter of it out of the babilonish rubbish , &c. but what 's all this as to the settling of this , and that , and t'other prophecy into the distinct measure of a standard by divine appointment , and dis-canonizing all others save such as are in your bibles called canonical , whether those of the seers , gad , nathan , iddo and the rest abovesaid that are specified in your bibles , or those later which are allowed a room and standing in your bibles , though not a room and standing in your rule and standard thereof , called apocryphal , of which some were esdras his own as well as some of the rest . besides 't is evident , that esdras and his companions , if the consigration and bounding of the canon were in their dayes , or by their sanydrim set a work , and ordered by the insallible spirit of god therein , wrote a number more of books , esdras . . . then are now extant in your bibles , which if all lost , it makes against i.o. still , that sayes not an apex of what was by divine inspiration , is lost ; and so his great engine out of which he shoots short against the truth , his standard and canon comes still lame , and short , and halting home . and also though esdras and his company compiled many , yet the last volume of the psalmes is more credibly supposed , if i would enter into i. o's . work of answering conjecture with conjecture , to be truss'd up together in the dayes of the maccabees , but all here is uncertain , and carried to and fro by conjectures , and so there 's nothing sure on i. o's side . and as to the newer and later scripture since christ , where is the least touch of such a businesse of constituting some few certain books of those many more then we have , which were then written , into a canon , and discarding othersome , whether such as we want , or such legitimate ones as we have , as that to laodicea from within the coasts and quarters of your canon ? nay , rather the scripture of the new sayes , as in the places above cited , rom. . . cor. . . tim. . . . pet. . . . that all scriptures that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , given , or written by inspiration of old time , were to the same purpose that any at all were ; so that if any of it all , then all of it is to be listed into that lydium lapidem , and to be confederate with the rest , and to come by right into the confines of your canon , all what ever was so written being alike written for our instruction , alike profitable , alike publick , and none of it of a more private interpretation then the rest ; does that of t. d's . citing , and i. o's . also , ex. . . ( viz. ) iob. . . . prove any such thing ? if that be exclusive of any scripture at all , it must be of all that which was written after it ; forasmuch as , according to t. ds. exposition of it , it intimates a sufficiency in that which was already written ; and ( if wee l be befool'd with his sinister senses , and mindlesse meanings on the scripture ) that when he had written that , there was as much as god himself thought sufficient to be written at all as a rule of faith , or in order to mens beleeving , pag. . these are written that ye might be'eeve , and have life ; as if he should say , here 's enough , what need more ? and as the preacher said of old , of making many books , there 's no end ; by these be thou admonished , they are words of truth , therefore heed no more , eccles. . . . will any of you say that in iohn ( yet t. d twines it such a way ) will bear such a construction as to be conclusive of some scriptures of spiritually inspired men into the use of a canon or standard , and exclusive of others as much of god as those ? on this account , as one might interpret solomon , as cutting off from the canon all the prophets writings that succeeded his in the old testament scripture ; so one must interpret iohn as excluding out of the standard of the new testament all ensuing writings of holy men but his own , and his own epistles and revelation also , which were posterior , or successive to his history then in hand , as utterly uselesse and superfluous . credat apelia . doth that gal. . as many as walk according to this rule , or canon , do it ? which blind guides and people so hastily patter over , as if that mentioned the whole bible and all that writing , and not a tittle more then what 's bound up in it , besides the apocrypha ; when i shall shew in its proper place , it s spoken of no external scripture of writing at all ; i say , will that prove some to be authorized of god for the standard , and some even of the same holy mens writings though yet extant , not to be so ? is there any such distinction in the sound of that term [ this rule ] whereby ( if it were meant of scripture , as it s nothing lesse ) to give us to discern that paul in that expression includes his two epistles to corinth , and that one to ephesus and this to galatia , and the rest of his own and other apostles writings , even the revelation it self , that was not wrote in his dayes , that are concincinated in your copies as intended of god to be the standard , and excludes his first to corinth , his first to ephesus , and that to laodicea , as not intended of god to stand in the standard , but to stand below it to be tryed , and judged by it ? or by ( this rule ) did he mean no more then what was already written , which of you wise men that render in your interpretations that term ( rule ) there of an outward letter , can riddle me this ? if so as ye say , then he quite cuts off what should be written after this , either by himself , for any other inspired writer , and so all iohns epistles , and his revelation rom coming into that right it hath to rule as the standard among the rest ? or if no , then that place ( and indeed it doth not ) makes not at all to i. o's . purpose ; who yet quotes it in proof of his canon as carelesly as others do , for customs sake , among a vast company of other texts that he crowds on a heap one a top of another , not one of which proves the point he there propounds , viz. scripturam post completum ejus canonem esse regulam , perfectissimam ita ut nullae revelationes sint admittendae ; that the scripture is so perfect a rule or canon , that after the compleating of its canon ( which was not when paul wrote to galatia , if iohns epistles , and the revelation be a part of it ) [ mark that ] no more revelations must be admitted , see ex . s. . not one iot more then the green circle , that is seen about it in some misty nights , proves the moon to be made ( as they say ) of green cheese . and now i am upon that term of thine i. o. post completum ejus canonem ; let me take it while it is in my mind , i much muse what ye mean by this so often compleating and bounding of your canon ; and marvel what epoche iuncture and period of time this perfecting of your canon and standard as to all its integral parts must take its being and beginning ( as such ) and be counted from , so that before that time it can't be called a perfect rule or standard : if it be from that time which i. o. calls the close of the immedia●e revelation of gods will , pag. . made when iohn had written the revelation , after which i.o. thinks nothing more was ever to be added by way of new inspination ( which thought of i. o's . i shall think to talk with hereafter ) it from that time i say , and not before , then t was not compleat it seems when iohn wrote that iob. . . nor yet when paul wrote that gal. . . and so neither of those two places cited by both i.o. or t. d , do prove their rule-perfect as to its integrals , and compleat already , when paul and iohn wrote them : and yet for all that i can find by i.o. and t.d. both , they not only count their canon compleat and perfect at the time of the writing of those two verses , but likewise produce those very two verses , viz. i.o. both and t d. one of them , viz. joh. . . and expresly and in effect the other , to prove their rule to be a most perfect rule and compleat canon already long afore the supposed close thereof in the revelation ; yea , ( counting from the time of the penning of that place , ioh. . , . ) we have already ( quoth t.d. pag. . ) as much as god thought sufficient ; as if that history of iohn had pin'd the basket , and brought up the recto all the whole standard of outward scripture , and compleated it al●e●●y as sufficiently as god thought fit it ever should be ; yea , so sufficient , as that all that should be written after , should be held superfluous . no more then a most perfect rule , it is now , a compleat canon , sufficient standard , adaequate to all cases that come to be tryed by it , inalterable touchstone , immutable measure to measure all spirits by , to which nothing may be added ( and i confesse , if the writing be the rule , standard , measure , true word of god ; which its but a writing of , it ought to remain from the first to the last , ad amussim , exactly the same , as to its measure as well as to its nature , and to have not one iot , not an inch , not a tittle added to it to make it larger , longer , or wider then at very first canonizing and authorizing into its office , it ought to be steady and standing stedfast●y the same within it self , as well in its quantity , as quality , as a substantive and not such an adjective , as can't stand by it self without more , and more , and more words and writings still from time to time newly adjoyned to it , to shew its sense and signification about those things its to measure , determine , and to be the all in all , even both the rule and the iudge of , as ye make it ) i say it can be no more now it s thus compleated , as it is by successive additaments from moses himself to the revelation , and not one jot lesse , it was ( according to you conceited canonizers thereof ) before iohn or paul , or any of the new w●iters ever wrote ; no lesse then a perfect standard , that had its consignation and canonical bounding , and its borders , so set out , that what came not to hand , what appeared not at the session of that sanydrim , that sate in ezraes dayes , to try , and iudge on , and authorize what was fit to be the iudge and rule for themselves , and all after ages to be tryed by , must be condemned as apocryphal for ever ; and no lesse then so that little was , that was in the dayes of isaiah , before himself , or any of the prophets a●ter him had written : to the law , to the testimony ( cry out anti-testimonists from isa. . . like rooks and frogs , that gape and croak all alike for compan●es sake , to the same tune ) as if that were that little of the letter only that then was , which i shall shew anon , was another matter ; and no lesse then a compleated canon that little was that was in davids dayes , which was little more then the meer five books of moses ( if ioshua , and iudges , and ruth were then written ) the word was a light to davids feet , the law , the commandement of god david said was perfect , converting the soul , enlightning the eyes , rejoycing the heart , giving wisdom to the simple ( say the simpletons of these times ) never heeding that that commandement is the lamp , prov. . and the law that light in the heart the quakers speak of , ma●th . . . lu●e . and that word , by which the young man was to walk and cleanse his way , and that was a guide and a light to davids paths , was not the outward letter only of moses law ( for moses scriptures and writings , and davids too , did only testifie of it , deut . . . rom. . psal. . ) but the word that was nigh in the heart which david had , and hid also within him , that he might not sin against god , psal. . . yea , no lesse then a canon , that had its compleat consignation and bounding , for all truth , which was the same then as it is now ( substan●ially ) to be tryed by , when no more then moses five were extant , so long before it was enlarged into such a volume as now the bible is , by adding to the old word , were the letter that word of god , that 's the standing measure ; i know not what to make of all these additions to the word , if the letter be the word , which have been made from moses downward to this day , but matter of plagues , woes , and reproofs to the adders of their writings to the first writings ; but this i can say to the excuse of such as call moses five only a compleat canon , and in compleat authority as a standard , and a rule , and the word of god , and such like , full well may five , or any one book of moses , or any one chapter , or one verse , never so small , in either his or any other prophets scripture be so , when if wee l believe i. o. when he lyes , every tittle and iota of any of these outward writings is not only part of the word , but the word of the great god , as pag. . . yea , every apex of it equally , divine , and as immediately from god , as the voice wherewith , or whereby he spake to , or in the prophets ; and is therefore accompanied with the same authority ( i.e. ) as the whole is , both in it self , and unto us , pag. . so then every tittle is no lesse then a compleatly constituted canon , and the whole is no more then so . and further , as to the new testament ( as ye call the letter of it ) as there is not the least evidence , that any such thing as the specifying of what , and whose scriptures or writings the canon should consist of , and what not ; so can any of you , that stand up so stifly for your ( fancied ) stable standard , shew us where any order is given out by christ or his apostles to such as should succeed them , to take care to gather up their writings , and judge and try which of them they thought fit , and which not to own as their rule , and iudge , and accordingly digrading the rest , to canonize such as liked them best , to submit themselves to the tryal and iurisdiction of , into the high names and authority of the word of god , the iudge , the rule , the standing canon both to them , and all the world , and all after ages of it to the worlds end ? doth tim . . . ( twice at least cited by i o. for fear of failing viz. ex. . s . . ) prove it ? and doth tim. . . which is without either heed or wit urged , and by heedlesse i. o. as well as others , quoted ( though mis-quoted ) in the margin of pag. . to that purpose , prove in the least any such matter ? if it do , then say i am a dunce ; if not , then see whether they are fit to be doctors or teachers in divinity , that by reason of the beam in their eyes cannot behold , but divine so darkly besides a businesse that is as clearly contrary to what their brain conceives about it , as if it were written with a sun beam : for the words of paul to timothy are these , viz. the things that thou hast heard of me among many witnesses , the same commit thou to faithful men , who shall be able to teach others also : and in the other place these , but evil men , and seducers , shall wax worse and worse , deceiving and being deceived ( and so they do at this day , for all their scufling for the scripture ) but continue thou in the things , which thou hast learned , and been assured of knowing of whom thou hast learned them . whence it is by many , that would look upon themselves as wronged , if not looked upon as learned , as hastily concluded , as the places are hand-over head alledged . that paul bids timothy take the scripture first committed to him by himself , and commit it downwards to faithful men , that must commit and continue it downwards still to others , and so successively to the worlds end as a common , continual permanent , perpetually remaining canon and only standard for all nations , and spirits . gods , and mans , and doctrines , true and false , to stand or fall by , from thenceforth even for ever . which what a crooked consequence it is , who , but ignoramus , can be ignorant , whenas , if the scripture had been the subject spoken of there by paul , either it had extended no further then to his own scripture to timothy , which is but a petty portion , and poor pittance of pauls epistles , or if to all the rest of his epistles , then it had been conclusive of that to laodicea , and his first to corinth and ephesus , which have no being in your bibles , which you say contains all your canon , and are by t. d. excluded from any claim to it ; but in very deed there 's no such thing at all as the scripture or outward text there , either talkt on or intended ; but the things timothy had learn't and heard from paul by word of mouth , as well as writing , which though i own to be truths and doctrines , and things which are evermore according to the scripture ( the spirit , from which that was , never contradicting it self ) yet were another thing then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the writing or scripture it self ; paul sayes not those scriptures , which thou hadst of me , &c. commit to faithful men to make a standard of , but those doctrines truths , which thou hast heard of me , commit ; ( and those truths were concerning the light which paul was sent to turn men to , and not the letter , for he sayes god made him , and the rest , ministers not of the letter , but of the spirit , act. . . cor. . . and the gift of god within timothy , which he bids him stir up , tim. . ) neither did paul go up and down testifying to the scriptures as a standard , and telling men , which should be the touchstone and which scriptures not , but the things , which were witnessed to there , testifying no other things , quod essentiam , to be believed or done then what were written in , and spoken by the law and the prophets , acts . . & . . and those things timothy heard , learned , and was assured of from pauls both words and writings ; as also the things the thessalonians , thess. . . had delivered to them partly by pauls preachings , and partly by his epistles , and were accordingly to stand fast and continue in , but they were not the bare bible it self , or writings , or scriptures themselves , which were not then by paul or any bundled up and carried about in a book to take a text , and talk out of for money , as ministers do now adayes . and if i. o. insist upon the next words , viz. tim. . . which place mentions the holy scriptures , and is mentioned i know not how many times over in i. o's . book , in proof of that , which it in no wise evinces , and must be more plainly spoken to by me in due place . rep. i confess that next verse doth mention the scriptures , but more against , then to j. o's , purpose , and more disproves then proves what he draws from the other ; yea , it assures us , that it was not the scriptures in any wise meant in the . verse , for paul saith to timothy , that from a child he had known the holy scriptures ( i.e. ) of the old testament , for those of the new were not as yet canonized , nor all written , if any of them were at all written in timothies nonage ; but the things he had heard and learned of paul , and was bid to continue in , and commit to other faithful men to teach , were such as he had come into the knowledge and assurance of after he was taken by paul ( acts . , , . ) to travel with him , which was not till he was grown past a child ; if that expression , knowing of whom thou hast learned , vers. . be granted to relate to paul , which ( yet for ought you literatists are able to gain say ) may rather relate to the lord himself by the gift of whose grace ( i e ) the light and spirit in him , timothy was ( and yet according to the scriptures ) taught both more lately , tim. ● . . and from a child . so that neither of these two texts teach any such matter as any of the outward text of the new testament scriptures being either canonized by the apostles in their dayes , or ordered by them to be stated as a standard in the councels of succeeding ages : and whatever men did ( de facto ) that way in the second or third centuries , the antiquity whereof ( as venerable as it is to some anti-scriptural , and anti-spiritual antiquaries ) is with us but novelty and superstition , if it appear not to descend ( de iure ) from the first ; yet we quary still ( quo iure ) by what authority from god , christ , or the apostles , the synods , and men that so authorized and canonized what scriptures seemed to them , as challenging * so high a title and office , as the word of god , rule , foundation , canon , standard , and such like , secluding other writings , as holy as these , were authorized , or commanded so to do themselves ? neverthelesse , how weakly doth i o. ( confessing first , that it doth not appear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the several writers of the scriptures of the new testament ( and the same say i of the first manuscripts of the old , which were burnt and lost , and scambled away before ezraes s●nydrim , if the consignation and bounding of the canon thereof was done by him and his companions , as i.o. sayes ) were ever gathered into one volume , there being now no one church to keep them for the rest ; and that the epistles , though immediately transcribed for the use of other churches , col. . . ( as i. o. thinks at least all were , because some were ) were doubtlesse kept in the several churches whereto they were directed ; which confession , if true , as sure enough it is , clears it that the original copies were never viewed together in one bulk by any councel or synod , whereby to put it into a capacity to iudge and determine of their fitnesse to make a canon of , but only mens copies of the original , which but that every man will think his think , and i.o. think as well as may be of it , * yet who can assuredly , insallibly , uncontroleably tell as i o. sometimes ( though sometimes again he will seem but to think so ) undertakes to do in his grand assertion , that they answer the first original in every tittle and iota ? ) i say , before-hand confessing all this , how weakly doth i.o. assert with confidence his thoughts in this as a point of faith , pag. , . that from those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there were quickly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , transcribed copies given out to faithful men , whilst the infallible spirit continued yet his guidance in an extraordinary manner , alluding to tim. . . as his only proof thereof , out of which original copies , or rather copies of the originals so transcribed ( for the originals themselves never came together to be considered of by any councel ) this supposed canon was composed by the annexing of the revelation to the rest by i o. said to be finally compleated , pa● . . god ( quoth he ) doth command the close of the immediate revelation of his will to be written in a book , rev. ●● and so gives out the whole of his m●nd and councel to us in writing , as a stedfast relief against all confusion , darknesse , vncertainty , &c. reply . as if , all canonical certainty were no where but in a written letter , then which in regard of its liablenesse to be altered easily many wayes by lewd criticks , whom i. o. teaches to do it , pag. , , , , . as also by meer mis-transcriptions ; mis-translations , mis●constructions , nothing is more uncertain to make a standard of , unlesse it be the unutterably erring breast or head of that harlot that rides the beast , and the unwritten traditions that are traduc●d , ad infinitum , from the same . . as if the light and spirit that shines and breaths in the hearts of all , but most brightly and powerfully in the hearts of such as heed it , were not more infallibly self evidencing , and certainly , and stedfastly demonstrative of the mind and will of god when looked on in its naked native lustre , then when beheld thorow the vail of a letter , which while moses put over his face , the children of israel could never see certainly , nor distinctly discern , nor look stedfastly to the end of that which is abolished , but were blind in their minds , as our ministers of the letter are at this day , upon whose hearts the vail is untaken away , and ever will be , till , according to the call of the letter , they turn to the light within , that comes from , and leads to the lord himself , christ iesus , that spirit , in whom only the vail is done away , cor. . per totum . . as if the truest and most infallible demonstration were non ex veris , prioribus , certioribus , notioribus & causis internis scripturae , but ex fallibilibus , flexibilibus , posterioribus , obscurioribus & effectis , not by the internal causes , the truth and the word it self the scripture came from , which are before it , more certain and known then it , save to such as are willingly ignorant of them , but by the scripture , which is but effectus per emanationem , the effect , that externally flowes from it , flexible , fallible , as alterable at criticks wi●ls , and unavoidably by mens weaknesse in transcribing , translating , expounding , &c. at a nose of wax , a lesbian rule , more obscure , yea , obscurity i●le●f in the most plain places to the seers , that search it not in the light and spirit , but the dark lanthorn of their own imagination . ah poor deluded soul , i. o. whom i pitty more really and unfeignedly , then thou the quakers , and for pitties sake dare not spare sharpnesse towards thy proud-fleshly wisdom , that interposes and opposes it self against the light and power of god , in a shew of science falsly so called , that thy spirit may be saved in the day of the lord jesus . thou talkest of certainty of thy rule , which is the letter , and of stedfast relief against all vncertainty thereby ; alas poor heart , whence come all those huge heaps ; and whole chapters of vncertainty it self , which thy t●o treatises doth wholly stand in , but from that utter vncertainty , that is in thy meerly literal rule , which thou there treatest upon , that is so far from stedfastnesse , that thou art forced to confesse more variety in it at last , then at first entrance to treat on its fixednesse , thou wast either witting or willing enough to do ; which rule or letter , as much as it hath been , and is capable to be wrested , is not by far at such uncertainty in it self , as ye that profess to be ruled by it , and stand upon it , as your basis , are at endlesse odds and infinite uncertainty in your conjectures and guesses about it ; insomuch that it grieves me not a little for your sakes to see your souls so sunk over head and ears in confusion and confused noises about it , in which the sweet still voice and silent whisperings of the spirit of christ within can have no audience in that crowd of pro and cons , that ye are cumbred with about your very foundation , which ye have not found yet , so as to this day to abide fixt and firm , or to be quiet concerning it in any academies upon earth , but in vain ianglings in all corners thereof from one end of christendom to another : yea , i professe in the sight of god , that in such grief and bowels i write about it , that this page and passage passes not from under my pen without being watered with many tears for your sakes , whom i see perishing by your own iuglings , unlesse happily ye will yet be pull'd as brands out of the fire ; and in no wise think i.o. that i am so angry at your folly ( which the deceit may suggest unto you ) as offended at the enmity it self , that flyes up within you , and befools you . and seeing that thou i.o. seemeth to beg , wish , and hope for such a thing ( crying out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in case of novelty of points , and variety of lections , as nor seeing any means of being delivered from utter uncertainty in and about all sacred truth ) that those who have more wisdom , and learning , and are able to look throw all the digladiations that are like to ensue on these principles , would nather take the pains to instruct th●e and such as thou art , then be angry or offended with you , that ye are not so wise or learned as themselves ; and desiring such as are shaken in mind , to read the useful miscellany notes of ( as thou callst him ) the learned mr. pocock . reply : . not as one angry or offended that ye are not so wise or learned as my self . nor . as one pretending to much of that ye call wisdom and learning , which lyes more in outward tongues , arts , or sciences ( falsly so called ) then in that of the spirit , for want of which peter calls men ( never so wise and well learned otherwise ) both unlearned and unstable , and ( for all their buste buslings about it ) not openers , but wresters of the scripture to their own ruine which shelly , shallow theory into things of that nature , perhaps i have forgotten more of for the naked gospels sake , then many of our preachers of the gospel for pay ever learned , and yet have enough left , whereby to discern many country teachers or doctors to be dunces in it , yet what ever my measure is , more or lesse , further then as an earthly talent , foolish instrument , or wooden tool for a long time laid aside , and here taken up again to serve the truth with , against those that fight therewith against truth , it s utterly lost and become dung and losse it self to me for the excellency of the knowledge of christ my lord that spirit , in the spirit and truth in the inward parts : and of that aforesaid thin , foamy speculation , i acknowledge that many of you have not only much more , then my long since countrified self , but much more also then either does good , or does you good , unlesse ye had more of the true wisdom from above , whereby to use it to a better end then ye do . * yet , dly . as one who have obtained so much mercy , and ability frō god to see throw all the digladations that are likely to ensue on the principles that are now in agitation among your selves , as wel as between the quakers and your selves , i herein take so much pains as is worth so much patience as ye men of war are like to have with me for so doing , and tell you in the name and dread of the living god , whether ye bear or forbear ; that the shakings of mind that are among the learned lievtenants of antichrist at their gates of hell ( as honest iohn hus , and learned luthur stiled the vniversities ) about their own literal and fallible foundation , will assuredly end in the final fall of it ( as a foundation ) and all the digladiations of those swattering sword-men , who pretend to be fighting with the sword of the spirit about their supposed sword of the spirit ( i.e. ) the bare outward letter , which they mistake for the word of god , when in reality they are at it with but the scabbard about the scabbard , will end in no lesse then the very sheathing of the true sword of the spirit in the bowels of the babel builders , that are so blindly busie about it in their divided speeches & confounded languages , and in the bringing down the babel which ye all agree to build upon it , * whereby to over-top the light and truth it self the letter talks on , the fall and coming down of which tripple tower of the tripple tribe of levi , the clergy or lot ( as they call themselves ) of the lords own inheritance , hath already raised from their thrones all the kings of the nations , and moved hell from beneath to meet them , isa. . . and what work more will attend this great catastrophe of that chaos , even the old heaven and earth , the worldly rudiments of which begin to melt , and the frail foundations thereof to shake , that they may remove , and the new come in place , that must remain , will ( as the lord lives ) make the eares to tingle in a little time to come , that now refuse to hear of it from the tongues and pens of the lords prophets , to whom it is revealed , and their minds amazed , and their hearts shake and shiver that harden themselves against the troublesome testimony of it . wherefore , if thou art in earnest in thy enquiry , i tell thee i.o. by way of answer to thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that if not only thy rich possession ( as thou stilest it ) of the hebrew punctation , and that non-variety , or unity , and indentity of lection in thy copies , but also all the copies of the original that are in the world , and translations too , come utterly to moulder , perish , and passe away , as the originals themselves have long since done ; yet truth is the same that it was before any letter or outward text of it was , both quoid essentiam , and quoad explicationem also in the hearts and consciences of all men in a measure , and in such a measure in the minds of such as love it , and walk in what of it is therein by the light and spirit of god made manifest , that there 's no such need to them , as there is to thy self and others , who yet hatest the light , of such piteous out-cryes as thou makest upon the hypothesis aforesaid , nor of such direful affrightments and amazements as over take and ●u●prize thee and all the hypocrites and sinners in sio● , whose manition it self is now nothing but magor misabib , fear round about ; while theirs , who walk up ightly by the light , and live by i● , which leads into the substance of the lite it self the letter calls for , is the manition of rocks , and salvation it self , which god appoints to them for walls and b●●warks ; yea , these dwell with that devouring fire and everlasting burnings , which are now kindled by the worlds wickednesse , and burning down to hell , to the consuming the very foundations of the earth ; and with god himself , who is a consuming ●re to the stubble , and c●ass , and bryars , and thorns , that are now set against him to battel , and their daily bread is given them , and their waters shall be sure , so that they shall not need with the wicked , whose trust is in man , upon whom the curse of the heat cometh , who inhabit the parched places of the wildernesse , and must not know when the good cometh , nor taste of the streams that flow in the desert , nor of the brooks , nor of the floods of honey and butter , to send such hot and hasty hae and cryes , as thou dost , after a long since lost letter to live upon , to see if any can tell tydings of every tittle , apex , and iota thereof , or else all life of truth is lost for ever , if all these dead things be not found , restored , recouered and revived to that life they never had , and rendezvouz'd again out of the romish rubbish : what shall such as follow the lamb wheresoever he goes , and have come throw great tribulation with him , and washed their r●bes white in his blood , and been thereby redeemed from the earth , and tongues , and kind eds thereof , and stand with him on mount sion , and hear his voice , as his sheep did of old , become such babes and idiots again , as to think with thee , and thy fellow thinkers , that all truth 's lost , if one tittle of the text of your transcripts have been s●●●t by fallible scribes in their transcribings of it ; and to wander over the world from library to library , author to author so their thoughts , from academy to academy with you universally betwa●ed university wonderers after 〈◊〉 , and boyes toyes , and cou●ters , and tags , and pins , and points , and tittles , and iotaes , and such rich possessions , infinite inheritances , guilded horn-book-geer , primer promises , psalters , and old testaments , and bibles , and books , which they could read as perfectly as your selves long since , as to the literal sense thereof , which ye labour so about , that ye have no leasure to learn and look into the mastery of the holy matter it self ; and many more such gay trimmings , and trappings wherewith ( like children that think themselves fine when they are bestangled and hung with points ) our academian adorers of the dead corps of their ( conceited ) to a tittle entirely true and exactly corrected copies , deem themselves above all men to be adorned ? shall we ( because thou seest none ) see no means of being delivered from utter uncertainty in , and about all sacred truth it self , if the text , wherein it s but 〈◊〉 , be translated totally away , or but mis-transcribed , or mistranslated in some tittles , or but taken away from the points , that men at several periods have put to it ? what silly suppositions are these to you ( supposed ) seers , or ( deemed ) true teachers ( for shall we think our learned divines do not certainly divine the truth ? say the young students and stupid starers upon the 〈◊〉 and stones they take councel at ) who when all is done are but meer de●●●s and supposers , and such as can treat out no more but your thoughts about either that sacred antiquity of your present punctation , p. . or your so absolutely asserted integrity and identity of your naked literal text , without any corruption of it by any mis-transcriptions , or variety of lections in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pag . . yea verily , whether we consider either one or t'other of these two bottoms that thou thinkest all sacred truth and certainty of it is so founded upon , that if they fail all falls remedilesly for ever , p. . thou i. o. makest no provision for so much as the probable proof of these , but leavest them both , notwithstanding al thy seruple about them ( on the certainty of which thou makest all truth everlastingly to depend ) as uncertain at least as they were without thy talk for them , or , if there be any alteration at all in the case of their uncertainty , thou hast by thy hosty bandling of that matter made it more certain and out of doubt to me , then it was before , that the points are novel , and not coaevous with the consonants , and that the letter is abundantly altered and corrupted in the very copies of the original text itself . take but a review i.o. of some few of thy thoughts upon these two matters , and thou wilt discern , if thou be not blinded , that all the world may see thy overlashing positions ( viz. that the points are coaevous with the first manuscripts , and that the text remains intirely the same in your transcripts as at first giving out , without any losse , alteration or corruption to a tittle ) are supported with no more then solely thy suppositions . chap. iv. first , for the punctation , what positively thou affirmest of it in a note above ela , is to be seen in thy epist. pag. . . . and in thy book pag. . . . . . and throwout the whole four and five chapters of thy second treatise : at present , wee 'l see how piteously thou underproppest thy opinion about it with the putting in of thy meer imaginations to other mens , and not to say imposing , but opposing thy suppositions , taken from the meer suppositions of such learned authors as thou sidest with , against the ( more solidly ) grounded suppositions of such as were , are , and are confessed by thy self to be learned , as well as they : and how thou confessest thou answerst one conjecture no otherwise then with another , and standst thrusting with thy weak , wonted weapon of ( shall we think ) pag. . against others strong arguments to the contrary . first , it is urged , and that with no little shew of truth , that the old hebrew letters being those the samaritan pentateuch is written with at this day , and that the samaritan letters having alwayes been , and still being without points , it must follow that the points are an invention and innovation of a later date then the change of the letters , which was not till ezraes dayes , and not goaeuous with the first scripture , pag. . in which the consequence being undeniable , thou makest bold to think the antecedent may be false ; and among a deal more of doubtful stuffe to say , that 't is most uncertain when , and in what character the samaritans received the pentateuch , p. . & that the letters thereof were the antient hebrew letters : as for what eusebius , hierom , and some of the rabbins report , it seems to thee on the best enquiry thou art able to make a groundlesse tradition and meer sable , because though eusebius affirmed it was so affirmed , yet tells not on what ground ; and though hierom himself be positive in it , yet he might be mistaken in this as well as he was in some other things like to it , as pag. . he saw not all things ; and that the talmud is of no weight with thee . reply . what pedling disproof is here of i.o. pushing against two antient fathers positions , and the testimony of the whole talmud of the rabbins , with no more then the bean-stalk of his own suppositions and slender sayings , it 's of no weight with me ; it seems to me a tradition , pag . and , it doth not appear to me , whence this change of character should arise ; the jewes are thought , and said in the captivity to have forgot their own character , and learn'd the caldean , so as to adhere to it in their return , but that the men of one age should forget the use of their own letters is incredible . yet say i more then credible ; yea , certain it is , that though the antients alive at the burning of the first , and building of the second temple , did not likely forget their own , yet in and after the captivity the chaldean character was used , witnesse the books of daniel , ezra , nehemiah , ester , in which much is written in chaldee ; i say then , what straw and stubble , and unsteady stuffe is all this , which our doctoral students in divinity stand so upon as to stiffen themselves by it against each other in their sturdy disputes about their stupidities ? yet so far are solid saints from putting any stresse , much more so much as i.o. who states and trusts no lesse then whole sacred truth thereon , upon such ticklish pinnacles and points , or from strengthning themselves in their faith towards god thereby , that it s even a stink to them to see any so senslesse , as so to do , on either hand , pag. . . the argument for the novelty of the points from the antient iudaical coines found with samaritan characters upon them , is refel'd with the rush of thy own ridiculous and reasonlesse fancies ; which sith they are too frivolous to rehearse , i refer the reader , that is minded to be so foolish as to follow thee in that high road ( as thy self there callst it , and so savest me the labour of sprinkling it into that name ) of forgeries and fables , in which thy self , as well as those thy opponents are altogether , to pag. , , , . where he may read thee rendring of simple supposition against supposition , or rather against position , disproving ignotum per magis ignotum , dubium per magis dubium , pelting back out of thy pot-gun such brown paper as this at the probable arguments of others , ( viz. ) may we not think , &c. it is not improbable that it was so old , nor is it improbable that 't was so , &c. i cannot think the greeks of old used only the vncial letters , which yet we know some did , &c. i shall crave leave to answer this conjecture with another , and grant that such a change was made , yet this prejudices not them in the least , who affirm ezra , and the men of the great congregation , to have been the authors of the points ; nay , it casts a probability on the other hand , namely , that ezra laying aside the old letters , because of their difficulty , together with the other introduced the points , to facilitate their use . and lastly , to bring up the reerward of thy manifold fictions foisted out against the urgings of that probable proof from the characters upon the coines , after thou hadst prosecuted them a while passim testaque lutoque , thou concludest thus , viz. now let any man iudge from this heap of vncertainties ( of which say i i. o's . there accumulated , are i know not how many , to one of the other ) any thing can arise with the face of a witnesse to be admitted to give testimony ; on either hand , say i , much lesse on i. o's . whos 's own heap of confessed uncertain conjectures is manifold more massy , then that of his antagonists , yea , as weighty as the very wind it self . he that will part with his possession on such easie terms ( quoth i.o. there ) never found much benefit by it . and , say i , he that will part with much labour and pains to find out the antiquity of this possession of hebrew letters , points and tittles , and think to get much benefit by purchasing it to himself therewith , as r●ch and ancient an inheritance , as i. o. pretends it is , pag. . . and as many millions as he sayes pag. . look'd on , and enjoyed it for many ages as their chiefest treasure , pag. . he shall assuredly have his labour for his pains . and if i may crave leave to interpose so far as to answer i. o's . many uncertain ones , with one more certain conjecture , i tell i o. that he hath himself conjectured away the very thing he conjectured for , and tost his own cause so long to and fro among the multitude of his uncertain thoughts , conjectures , and suppositions , till unawares to himself , in the crowd thereof , he hath lost it altogether , and supposed it into the very bosom of his opponents ; for if ezra , and his congregation were the authors of the points , and introduced them ( as he sayes the argument from the characters on the coines renders it probable that they did , pag. , as is abovesaid ) then proculdubio , for certain and of a truth it may both be conjectured , and must be credibly and infallibly believed , that they are so far from being coaevous with the first manuscripts , that they were invented and introduced ( though before the tiberian massorites ) yet after all that he owns as the canonical scripture of the old testament was first written ; and so he gives it in for granted that they are a novelty , and not a thing that was from the beginning of the scripture , which is that he is to prove , or else it comes short of his purpose , so as to adde an inch to his arch assertion of a non alteration of the text , as at first given out in any tittle , and so , as if he had not , in pag. . to the contradicting of his own meer conjecture and conceit of their coaevousnesse with the immediate manuscripts , said thus , i no wayes doubt , but as we now enjoy the points , we shall manifest that they were compleated by ezra and his companions , and so confounded himself enough ; he hath by this reiteration of the same self-confuting . conjecture about the points , overthrown himself as to that point altogether the first writing of the pentateuch , being by his own confession , pag. . a thousand years elder then ezra , and according to himself all the rest both written and lost before ezra the scribe and his fellows dayes , who he makes but the transcribers and restorers of them ; so pag. . out of azarias he ascribes the figure and character of the points to ezra , and the restoration of their use to the massorites ; whether then the points be from ezra , or the tiberian massorites , is much at one to the root and bottom of thy businesse i. o. which is to evince , that the text stands entirely the same in your pointed copies to a tittle , without variation from what it was , when first written , and that the points are coaevou with the scripture it self : and thou talkst that according to the general belief of the jewes they are ( if not from moses , yet ) at least from ezra , not denying the use and knowledge of them received a great reviving by the massorites , when they had been much disused , pag. . from which massorites yet ( for ought thou clearly , or any more but conjecturally , and very uncertainly makst appear to the contrary ) they might as well receive their first being , according to the testimony of elias levita who ( as thy self sayest , pag. . ) was the most learned grammarian of the iewes in his age , and assistant to paulus fagius in his noble promotion of the hebrew tongue ; and the testimonies of luther , the renownedst reformer , in his time , as ever europe had , and of zainglius and others then that imbraced his opinion , and of capellus whom thou stilest a learned protestant divine ; and of that learned professor , dr. iohn prideaux in his publick lecture at the vespers of your own oxonian counitia , on that subject ; which dr. i.p. it s no disparagement to dr. i.o. to confesse to have been in his time far before himself , as to schoole divinity , though we know that o. stands preferred a little before p. in the horn-book , pag. , , , of thy epist. and to capellus his argument that ' t was likely . elias spake on principles of conviction of truth , because against the common interest of all his people , which seems to have weight in it , how pedlingly thou replyest and pelletest out thy putations to the contrary , pag. , , . a very boy may behold ; the most material of which is this , viz. that the testimony of this one elias should be able to out-weigh the constant attestation of all the learned jewes to the contrary , as capellus pleads , and as is insinuated in that prolegomena is fond to imagine ; to which i say , why so ? elias thou confessest to assert what he did in such honestly , as not in way of sleighting the points , nor the scripture , any more then if they had been the work of ezra , from whose dayes , and no higher , thou derivest their pedigree ( but sith thou canst not do it from moses , thy antiquity is but novelty with us ) so , why may not the testimony of one learned and honest elias now out-weigh the testimony of many iewes , now ( whose general testimony thou sleightest , and them too , as wicked , when they speak against thee ) as well as the testimony of one elias of old out-weighed that of of the prophets of boal , and the groves , king , ? thirdly , and as to the argument from the iewes keeping a copy without points , which they adore in their synagogues , thereby little lesse then implying the points to be of man , and not of divine original ; which argument is of weight , for , if the letters were the word , and the points with them a part , of as divine original as the rest , they durst not diminish ought , much lesse so great a part as the points , knowing the curse denounced in it against all detracters from it , deut. . . this thou resellest as falsly , and self-confutingly as the rest , saying , pag. , , . . it s the constant opinion and perswasion of them all ( elias only excepted ) that they are of divine extract . reply . which if it were as certain to thee , as it but seems so , on the conjectures of such , as thou sidest and consultest with ; yet elias ( ur prius ) might be right , and they all wrong , being all under the curse , as well as some , so that their testimony about scripture , though they have it among them , is no more to be heeded with thee , where it makes against thee ( and why it should be more when it makes for thee , a reasonable man can't see ) then aesops fables , as to the use of the whole talmud of the robbins in christian religion , pag. . . . to let passe the rest as pedling , thou tellest that and the reason why the jewes ( who have , for ought i find , more books without then with points ) have their canon and standard without them , is ( as they alledge ) the difficulty of transcribing copies without any failing , the least rendring the whole book , as to its use , in their synagogues , prophane . reply . to which say i , if it be so difficult , then how darest thou date so deeply as thou dost on the unquestionablenesse of the transcripts of the bible with points being as entire to a tittle as the first ? this is ( ad hominem ) enough to confute thy own vain confidences about the non-corruption of the text throw all ages to this day . and again , because the least failing renders their standard prophane , therefore they 'l make their standard of such a copie , as shall fail altogether , as to the points , as divinely essential a part with them ( secundum te ) as the very consonants themselves : credat appella : he that believes not that conjecture about the scripture , shall never come into condemnation ( as i.o. talks some shall for not owning the whole letter and its tittles as the word of god ) for his damnable unbelief , i dare assure him . . that the jewes end seems to be this in not pointing their standing copies , viz. that none be admitted to read or sing the law in their synagogues until he be so perfect in it , as to be able to observe all points and accents in a book where there are none of them . reply . which is another whimzy of thy own brain , for i have often seen and heard their service read and sung in their synagogues by young boyes , as the mouth of the whole body of or years of age or little more , however at utter incapacity to observe all points so exactly as thou speakst of , where there are none . and to the rest of thy answers throw that whole chapter to the other arguments against the coavousnesse or connaturalnesse of the points , from elias his testimony , the talmuds silence about the points , the keri and ketib , from the number of points and vowels , beyond that of differences of the sounds assigned to them , the antients silence about their vse among the hebrews , which are cogent enough to any but such as thy self , who buildst all sacred truth upon the uncertain bottom of these apices and points , and thereupon are foolishly afraid , that all the word of god must go out of the world , if thy fancies about them be not owned , * they are made up of such a dirty deal of tittle tattle and frivolous fabulosity , that as very a fool as i have become for thy sake & the truths , to medle so much with these immaterialities , and rake so far as i have done into this pudle of thy pedantick prate for thy so highly-prized points , yet ( as thou , p. . ) i shall forbear , having better accounts to give of my time and hours , then to be mad in that manner , and shall insanire cum ratione ; and though i have turned my self a while with thee to behold , and take a view of some of thy madnesse and folly , yet i shall wade no farther after thee into any more particular consideration of thy many vanities in that chapter , but after a while return to things of more worth among wise men , telling thee this for truth i. o. that the dark and dismal dreamings of thy ( self-devised ) dangers hanging over the head of all sacred truth , to the making havock thereof , which have entered and centered themselves in thy imaginatory mind , and of that mischief which thou conceivest will accrue to your carnal , clerical c●n●e●nments and earthly interests , honours , profits , and preferments , in case the scripture and its transcripts and tittles , which is the commodity ye mainly trade in , be not kept up in that over-high account it hath been in , in times of ignorance , and thereby poor people kept still in dependance on your vniversity doctorships , under blind conceits , that they cannot learn the mind of god but by your expositions , pag. . and that great uncertainty which thou ( not seeing yet thy self , but jeering , as doctorem infallibilem , the only true infallible doctor or teacher , the light and spirit of god within ) seest and confessest , pag . ye shall be left unto in all your translations and expositions of the scripture , without the owning of these points to be of divine original ; and thy knowing that ye must , to the shame of your selves , and the shaking of your kingdom in the very foundation thereof , confesse and grant , as ye are loath to do , which yet is no more then the truth , viz. that if the points be but novel your ( professedly ) uncorrupt copies are not a little corrupted and different from what the first originals were , throw the failings of transcribers , and so , failing in your ( falsly so called ) foundation , must be forced to begin again , and lay the true one with the quakers , which is that of christ himself , the light , which rather then do , since you have so much persecuted and disowned them , ye will rake your brains to the bottom to find something to say against the truth , which is so tedious ; this is the grand cause and whole profound mystery of this businesse of thy busie busling and brawling so much for the necessity of the points being owned , as of so high an original , which else there 's no necessity at all of owning either at all as of such importance as thou pleadest , or any otherwise then as the meer handi-work of man. having therefore given this taste of the fallibility of thy flashy shallow shufflings off what is more warrantably and weightily urged against the pretended antiquity of the hebrew punctation as coavous with the scripture and connatural with that language , i shall here glean up some other scambling sayings of thine about the points , from several quarters of thy book , worth heeding upon no other account then the crudity , absurdity , and ridiculousnesse of them , and make some miscellany replies to , and notes upon them , that i may rid my hands as fast as i can of that rusty stuffe and mouldy matter , now i am upon it , wholly , and not have occasion to handle it much more in other places . i. o. thou sayest , pag. . that it is not thy design to give in arguments for the divine original of the present hebrew punctation , neither dost thou judge it necessary so to do , while buxtorf about that lyes unanswered . reply . then ( i say ) thou hast hung thy reader up in the air , and there left him among gapes and stares ; for pag. . thou pretendest to plead and undertake to vindicate the letter to be as t was given out , and handed to us without alteration , which put me into an expectation of something of that nature , but parturiunt montes , &c. a long-tays'd-tale runs out of a great mountain of talk for many pages together , to prove the wickednesse of the massorites , on whom the points are fathered , which is all of it ( as thou confessest of some part of it , nothing at all to thy purpose , pag. . ) but neither one tittle of so much as a topical argument to clear the businesse , nor a nomination of one out of buxtorf : but nil dat quod in se non babet , hadst thou had any to produce , it had been more useful then all thy babling , to evidence the inalterablnesse of the bible , which was thy businesse to prove , and is so necessary that none but fools will by thy floud of words be flim-flam'd into thy faith , without such arguments to evince the truth on 't in that point , which thou are never able to urge in proof of it : howbeit two considerations thou addest at the end of that chapter of thy second treatise , wherein thou treatest of this point of the hebrew points , as of weight to thee [ to add weight to all that light , scanty-measured matter , that went before ] propounded in such an indigested , mangled , hampered , tediously tangled manner , that he must be wiser then i , that can well tell what to make of them , or find in them so much as top or bottom , or plain premises , or clear consequence , or any kind of conclusion at all save that they are the conclusion of that chapter ; so that though there 's a talk in them of grammar and rules of art , and the world of points not coming together by chance , and of the chaldee peraphrast , and many more matters , yet they seem to me to be a couple of confused chaosses , that came to passe more by chance then by any rules of art , and a world created by a casual concurrence of antick attomes , more then any wisdom of either god or man consisting of the circumference of no lesse then wel-nigh pages together ; i shall therefore , rather then puzzle my self in prying too much into such an orderlesse , boundlesse piece of prate as that is , keep what i know of it within my own bowels , and not send out an answer to i know not what , and to that which ends i know not where , and runs i know not whither , taking the councel of the poet , who said , ne immittas pecus tuum in pratum ubi non est sepes : i. o. thou sayest , epist. pag. , . that thou darest not mention the desperate consequences of that opinion concerning the novelty of the hebrew punctation , being affrighted among other things , by a little treatise lately sent thee , wherein the author who-ever he is , from some principles of this nature , and unwary expressions of some learned men among you , labours to eject and cast out , as use'esse , the who e scripture , or word of god. reply . which scripture , say i , had it never been , nor were it more to be ( as it must moulder once , though , as i told thee above , i am free it should stand its time , for such service , as to cast out such men , as useless , that have cast off the light and spirit ) yet is the word of god as useful still as 't was before , and ever will be ; being that by which all is upheld for ever , when the scripture , that yet testifies of it , shall moulder and come to nought , as thy scribling scripture , that testifies to that more holy scripture shall do ; and as for thy frights i cannot blame thee for crying out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when thou seest thy foundation sink , and fail , and crack under thee , which is but a fallible letter , a sandy seat , a brittle bottom ; but such as stand on the rock of ages , which the scripture witnesses to , will stand in the approaching storms , wherein thou and all thine will fall , mat. . and some see the end of that , thou knowest not the mystery of . i. o. that had that leprosie or opinion about corruption of scripture , undermining the authority of the hebrew verity , kept it self within that house ( i.e. ) the synagogue of rome , which is throwly infected , it had been of lesse importance , it is but a farther preparation of it for the fire , but it is now by the subtilty of satan crept in , and broke forth amongst protestants also , with what design , to what end and purpose thou knowest not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the day will declare it , epist. pag. , , . reply . yea , and does declare it to many already , though ye that are of the night and darknesse , where nothing but errour and terrour is , see no truth , and are afraid of your own shadows , and in the guilt of your guilful gailed consciences and benighted minds , fear what it will grow to , and what mischiefs and inconveniencies will ensue on searching too critically , too neer into your own rule of scripture ; but though ye ●ommend ( as thou dost , epist. pag. . ) the knowledge of the tongues , and the use of that knowledge in critical observations , and that study and employmen● as unexpressibly , advantagious and helpful in explanations of sundry difficulties , yet feeling your own and your fellows mind ( measuring others each by himself ) to be exceedingly vain-glorious curious uncertain after a door of reputation and renown is once opened , as ready quickly to spread over all bounds and limits of sobriety ; ye are afrighted to think what will now come on it to have learned men exercise their critical abilities about the scripture , for fear they find your foundation faulty and fallible , and full of flawes , and so had rather believe it to be sound at a venture , seeing ye know no better to stand on , then to have it sounded , and found to be so unsound as it is , epist. pag. , . j. o. that it is not imaginable , what prejudice the sacred truth of the scripture . reply . the truth told in it , i tell thee , is the same for ever , and can't be changed let the scripture become what it will , and suffer the losse of its whole self . j. o. preserved by the infinite care and love of god , hath suffered already hereby . reply . and ( as if not enough ) thou teachest criticks and tellest wayes to make others criticks that never meant it , whereby instead of thy helping hand ( such is thy wisdom in the handling thy own businesse , like an ill bird that bewrayes his own nest ) to recover it , its likely to suffer more . j. o. what it may further suffer for thy part , thou canst not but tremble to think . reply . yet to be sure it suffers nere the lesse , but rather much more for thee ; and though thou art not more afraid then hurt , yet some are not afraid , nor hurt , who dwell higher then thou dost , whose place is the munition of rocks , who see the end of that which seems a terrible gulf and praecipice to thee , viz. that when theeves fall out , true men will come by their goode , and all things by their proper names and nature . i. o. thou sayest , epist. . that thou ca●●● not but tremble to think what would be the issue of such a supposition , that the points , vowels and accents are no better guides to us then may be expected from those who are pretended to be their authors , pag. . reply . therefore the best way is , to suppose nothing at all about them , it matters not much whence they come , there they now are ; and thy carking will not prove them to be of these men , or those , novel or antient ; and then all thy often tremblings about that toy will be taken away : neverthelesse , whether thou leave , or cleave to them , it s much at one to thee , tremble thou must at the true word of god when all is done first or last , what ere becomes of the scripture of it . i. o. that lay but these two principles together , namely , that the points are a late invention of the jewish rabbins ( on which account it ; confest there 's no reason we should be bound to them ) and that its lawful to gather toge●her various lections by the help of translations , thou must needs cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where shall i stand ? as not seeing any means of being delivered from utter uncertainty in and about all sacred truth , pag. . reply as if the light and spirit were lost , and all certainty lost if the letter be ; and all i o's . rich possession perish'd , if points fail : and yet what uncertainty soever ye come to thereby , certain enough ' us , that there are various lections , and of the two , for ought thou makest appear to the contrary , 't is more certain that the points were an innovation & invention , and not from the beginning of the writing , then otherwise ; and as certain 't is that i.o. himself , if he could see it , or would confesse what he confesses , doth little lesse then confesse it so to be , while he can say no more but that as he shall not oppose them who maintain them coaevous with the letters , which are not a few of the most learned jewes and christians ( against not a few learned jewes and christians by i. o's . confession ( viz ) elias levita , of whom he testifies , pag. . that he was the most learned grammarian of the jewes in his age , assistant to paulus fagius in his noble promotion of the hebrew tongue ; capellus , whom he calls a learned man and a protestant ; io. prideaux who is before i.o. luther the renownedst reformer in his time , as ever europe had ; zwinglius and others ) so he no way doubts but that as we enjoy them they were compleated no higher upwards then esdras his time , by the men of the great congregation , guided by the infallible direction of the spirit of god , which was after all the old testament was written , & a thousand years after some of it ; and so , pag. . . see also pag. . . where he sayes , the jewes generally believe the points as old as from moses on mount sinai , or at least ( quoth he ) from ezra ( so he is in doubts ) not denying but that they , as to their knowledge and use , received a great reviving by the massorites , and gemarists . i. o. that the word of god ( i.e. ) scripture hath been hitherto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as to its litteral sense , and reading , the acknowledged touchstone of all expositions ; render this now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and what have we remaining firm and unshaken ? pag. . see more pag. . . of uncertainty . reply . the light , spirit , word it self , and the kingdom and things thereof , which cannot be shaken , but must remain when the worldly kingdom of worldly priests , and their foundation , and their rich possession of letter and hebrew points , and all their religion , faith , worship , house , bottom , and whole building and fabrick that stands thereon , and the old heaven and earth and all the works of man that are therein , and their writings , and tomes and talmuds , &c. ut alibi , and such like ( in which i o. is exercised in his second tale of a tub ) and sea and land , and all nations , formalists , and their forms , professors , and their professions , doctors in divinity , and their false dreames and divinations , and not only popes , cardinals , mount-seniors , monks , friars , iesuites , and all that rabble of rabbies , and deans , and chapters , arch-bishops , deacons , deans and their officials , parsons , vicars , curats , and all manner of spiritual persons of that spawn ; but also all sorts of those narrow mouth'd bottles , that have none of the new wine in them , and are as long in letting out , as in getting in what they have of their old wisdom , as well within vniversity liberties as without , and all masters , and prebends , and deans of colledges , and their christs churches , and all their beggarly elements must be on fire about their ears , and melt away with fervent heat , and be burnt up and shaken down , as leaves from the fig-tree , by the mighty wind of the lords spirit , that now blowes upon all flesh , that it withers , and is as the grasse and its flower , and utterly like a cottage , which after much reeling to and fro , must be removed for ever , and for ever . i.o. thou sayest , pag. . that thou hadst rather all the works like to the biblia polyglotta , which yet thou acknowledgest the great usefulnesse of , and art thankful ( owen ) for it , were out of the world , then that this one opinion of the novelty of the hebrew points , espoused to that great work , epist. pag. , , . should be received with the consequences that unavoidably attend it . reply . the consequences that unavoidably attend the receiving of truth are dangerous to thee , but of no other then good concernment to such as dwell not in the scriptural skirts & meer literal suburbs of it ( as thou dost , who being without the salvation it self , which god appoints to his for walls and bulwarks , startest at the newes of every storm and the shaking of every leaf ) but in the holy city , and in the substance of the truth it self : the cup of trembling must be taken out of their hands , and put into the hands of thee and thine , that have hated and afflicted them , and rid over them , and said , bow down thy back that we may go over , and they have laid their backs as the street for you , while in your wrath and fury you have passed over them . i. o. thou sayest , pag. . that by this conceit of the novelty of the hebrew punctation , the adversaries hope with abimilecks servants , to stop the the wells , or fountains , from whence ye should draw your souls refreshments . reply . poor souls , poor wells and fountains , poor refreshments , if ye go down no deeper then the letters to draw your water ; for they are but the broken cisterns which ye follow , & that with the totter'd buckets of your own brains , that hold not the water of life : the letter doth but declare of the fountain of living waters , which ye have forsaken , viz. god himself , christ , and the spirit , the fountain ( shut up and sealed to you yet indeed , cant. . . but ) set open to the house of david , and the inhabitants of jerusalem , for sin and uncleannesse , zach. . . the well of salvation , out of which they that inhabit sion , in the midst of whom the holy one of israel is now great , do with joy draw water , out of whose bellyes flow rivers of living waters , which 't is out of the reach , and past the strength of the philistims to stop any longer , for there 's now rehoboth , or room , yea , the water thence given , whilst your euphrates is drying up , is as a well of water springing up in them to eternal life . i.o. that give this liberty to the audacious curiosity of men priding themselves in their critical abilities , and we shall quickly find out what woful state and condition the truth of the scripture will be brought unto ; and if hundreds of words were ( as 't is said by capellins ) the critical conjectures of the jewes , what security have we of the mind of god , as truly represented to us ? seeing that its supposed , that some of the words in the margent were sometimes in the line ; and if it he supposed as 't is , that there are innumerabl● other places of the like nature standing in need of amendments , what a door would be opened unto curious pragratical wits to overturn all the certainty of the truth of the scripture , every one may see , pag. . reply . every one may see therefore what certainty and security ye are in while ye stand on no bottom but a broken letter : and how wilt thou help the case with all thy prate , or hinder pragmatical wits from using their critical abilities that way ? who shall ponere obicem , put a stop to them , and impose upon all others his thoughts , that things are so or so ? shall i.o. who in so many places confesses he gives men but his thoughts ? nay , doth nos i.o. confesse , pag. , . that none must give a rule to the rest ? the door is open'd man , and thou canst not shut it , even an effectual door for the sheep to enter the fold by , even him , who is the light as well as the door , opened , whereby to see into the uncertainty of your torter'd transcripts , much more , ten fold more totterred and untrue translations , much more , twenty fold more to and fro expositions , so that though truth is where it was before the letter was among them that love it , and security and certainty no where but there , where it is only , and ever was and will be ( viz. ) in the light , and spirit , and among the livers there , but not among the talkers of it , that are livers and walkers after the fl●sh . i o. thou sayest , pag. . that let the points be taken out of the way , and let men lay aside that advantage they have from them , and it will quickly appear what devious wayes all sorts of such persons will run , scarce a chapter or a verse it may be , or a word , nor a line would be left free from perplexing contradicting conjectures , the words being altogether innumerable whose significations may be varied by an arbitrary supplying of the points ( for who shall give a rule to the rest ? ) what end of fruitlesse contests , what various and pernicious senses to contend about ? yea , to expect agreement is fond and foolish , and this gives but an humane fallible perswasion that the readings fixt on by each is according to the mind of god : besides , who shall secure us against the luxurant spirits of these dayes , who are bold on all advantages , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to break in upon every thing that 's holy and sacred , that they will not by their huckstering utterly corrupt the word of god ? ( i.e. ) scripture : how easie is it to see the dangerous consequents of contending for various lections ? reply . is your word of god possible to be utterly corrupted ? ours is not ; is your foundation , rule , &c. so rotten , such a nose of wax ? how easie is it then to sore-see that it must melt afore the fire of the spirit ? and of what dangerous consequence is it for you to stand on no surer ground , then that which is so easie to be changed ? for does thy perplexing prate make it the lesse alterable , or free it from mens perplexing contradicting conjectures , while thou objects but thy conjectures to theirs , none of which must rule the roast , or be a rule to the rest ? and doth your interpretation , which is variable both rerum and verborum , were your transcripts never so steady , give any more then meer fallible perswasion that your readings and sense , which is all the people have , is right ? ah poor men , who labour in the fire , and weary your selves for very vanity in screel-scrawls about your scripture , while by the spirit the earth is filling with the knowledge of gods glory , without such absolute necessity of the letter , as the waters cover the sea. i. o. thou sayest , pag. . that the points are of importance to the right understanding of the word of god. reply . ah poor people , as well as poor priests too , if it be so , not one among a thousand of the one , nor one among twenty of the other , being capable to read hebrew either with pricks or without ; i trow , which way must these come to the understanding of gods word ? from the rabbies mouths , or gods own ? for my part i am far from believing such necessity of points to understand scripture by ( seeing 'tis , as to the substantials of saving truth , rendered pretty well into plain english , that poor ●eople that with honest hearts read it , may see how to be honest ) much more to understand the word of god it self , which is not the scripture , which yet i. o. intends by that term of the word : but on that which is uttered in every heart from his own mouth , out of which wisdom it self sayes , prov. . there comes knowledge , wisdom , and vnderstanding , there shall i wait with thousands more that are there waiting , and no● upon the dreaming doctors , while they divine out their meer dreams , thoughts , and opinions about their po●nts and puncta●ions ; besides , riddle me this i.o. if thou canst , whether the scripture were never rightly read , nor understood by holy men , that did read it in the spirit without points before ezraes dayes ? from which only thou traducest thine own orignal of the points , which thou makest of such importance to a right understanding of the scriptures . i.o. thou sayest , pag. . that to be driven out of such a rich possession as the hebrew punctation upon meer conjectures and surmises , thou canst not willingly give way nor consent . reply poor man ! is that thy rich possession , that so much benefit comes by as thou sayest , pag. ? the chiefest treasure the church of god hath for many years enjoyed ? as thou sayest , pag. . the inheritance which ( even every tittle and letter of which , as thou sayest , pag. . ) many millions have looked on , as theirs , with such high account , that for the whole wor●d ●ther would not be deprived of it ? do the riches , the ornaments , the excellencies , the enjoyments , which thou art so extraordinarily afraid to be kobbed , spoyled , plundered , driven out , deprived of , that your consolation seems so much to consist in , that who so does , not so much as totally bereave you of , or nullifie , but only under-value , so as barely to novellifie and deny the antiquity and necessity thereof , does no lesse then utterly stop the very wells and fountains from whence ye should draw all your souls refreshment , as thou sayest , pag. . do they , i say , stand in such counters and pins , & pins heads , & points , & point tags , & childish toyes and trash as these ? indeed , when i was a chi●d . i did as a child , thought as a child , spake as a child , understood as a child ; but when i became a man , i put away these childish things ; which yet university doctors are very deeply doting on to this day : like boyes , that ly brawling about bawbles , which they prize above , and will not part with for far more serious & precious matters ; blessing themselves more in a bag of cherry-stones , and fearing more to lose , & caring to keep them , then wise men do theirs , whose riches lyes in that which can't be lost ; so doth i.o. busie himself with fear and much trembling about these perishing points , vowels , accents , about his cametz's and patack's , tsere's and segols , chiricks and cholems , sheva's and sciurech's , athnach's , kibbutz's and cametz catuph's , hoping he is rich and encreased with goods , and hath need of nothing while he enjoyes them , thinking within himself , — populus me sibilet at mihi plaudo , ipse domi simulac numinos contemplor in arcâ ; not knowing , that for all this , being out of , and against the true light , he is poor , and wretched , and miserable , and blind , and naked ; whose poverty i pitty more , then i prize such uncertain riches , of which i may say as the poet ; formidare malos fures , incendia , servos , ne se compilent fugientes , hoc iuvat ? horum semper ego optârim pauterrimus esse bonorum . howbeit i.o. possession being eleven points of the twelve , that thou wilt not part with it willingly i cannot much blame thee , considering how 't is with thee upon thy principles ; 't is a rich possession indeed in one sense , as poor as 't is in another ; for by that , and your ( as costly , as cloudy ) interpretations of the letter , which thou sayest fails , if that be not upheld in an antiquity as antient as the letter , ye have your wealth , making a trade out of it ; yea , your whole kingdom of heaven here on earth , and yo●r dominion , dignity , glory and authority , and all ye are worth stands upon these ticklish points , so that take them away , and ( in thy conceit at least ) ye know not whither ye sink , down ye drop , and must be fain to go a begging to the quakers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? tell me where i shall stand ; give us of your oyl , for our lamps are gone ●ut ; let your light and sun shine on us , for our candle is gone out in obscure darknesse , we have wearied our selves in the greatnesse of our way , in the multitude o● our thoughts , in the infinitenesse of our imaginations , to hold up our forms , and professions , and faith , and christian religion , and righteousnesse , and life , and all by the letter , counting your lives madnesse , and your end without honour , that talk of a light within , but now we see 't is we were the fools , and blind , and the mad-men , and the poor and deluded ones , and deluders of each other , and of other people as well as our selves , who have hung all their faith upon our fancies about the letter , upon ou● high conceits about our copies and transcripts , which we deemed infallibly to be the infallible word of god , when all translations ( which is all they have , that know not g●eek and hebrew , to trust to , unlesse they take our words ) are untrusty and untrue , and a nose of wax , which men have made to stand which way they pleased , and no stable , stedfast , firm foundation ; and the light of the true righteousnesse hath not risen upon us . i. o. thou sayest , pag . that thou canst not but tremble to think what would be the issue of this supposition , that the points , vowels , and accents , are no better guides unto you , then may be expected from those , who are pre●ended to be their authors . reply . i t●ought ye had not been quakers , but against trembling and quaking , because ye jeer at it so in the quakers , who professe and pretend to trembling at nothing but at the word of god it self ; but i see ye are trembling at smaller matters out of the sense of the losse of toyes and trifles ; now the day of iacobs trouble & trembling begins to passe over , and he to be saved out of it , trembling it seems begins to take hold on the house of esau , who must assuredly come into it in his stead ; and that with a witnesse , and to some purpose , when they who yet stop the ear shall hear the word of god , who is the strength and salvation of his people , roaring out of zion , and as a lyon uttering his voice from ierusa●em to the shaking of the heavens and the earth , and not be able to flee out of the reach or sound of the terrible roaring thereof . . do you expect such eminent guidance as ye here seem to do from these pidling pricks and points into the kingdom of god , and salvation , so that the terrours of hell take hold on you at the very time and thought of the losse of no more , then that meer imagined antiquity and pretended divine original of them from mount sinai , that some fillily ascribe unto them ? suppose ye could prove them to be derived from mount sinai ( which is that , where there were quakings , and tremblings , & blackness , and darkness , and tempest ) will they lead , guide , and conduct you from condemnation to the safety , rest , refreshment , and consolations of them that are come to dwell on mount sion ? ah miserably bem●ped men , and benighted ministers ! it grieves me to see how poor people wait upon you for guidance , who are groaping up and down for the wall your selves , like such as have no eyes , after such small apices and scintillula's , indiscernable , and incomprehensible attomes as these , which are of such infinite variety , vanity , and uncertainty , that 't is as profitable , capere muscas , to catch flyes , and sit and peel strawes , as to spend time to find out either their authors , or differences , or services , or vses . for so verily are the hebrew accents , as uselesse as numberlesse in their offices ; insomuch that the learned christian ravis of berlin , professor of the oriental languages , doth in his grammar not only utterly deny them ( as others do ) to be coaevou● with the consonants , or to be written by moses , but also not to be so ill handled by the authors , who ere they were , as to cast so many unnecessary , idle , unreasonable , superfluous , useless fancies upon them , as our doters on them do now a dayes . i confesse ( quoth he ) we cannot set down the time , place , method , authors , & crooked knots , punctually , which were never set down ; but 't is as old to have bibles without points , as with them . they are not the same in hebrew , samaritan , chaldee , syriack , arabi● aethiopick . the graecians at first were content with a , e , o , for vowels . persians , turks , tartars , mogul great and little , and malay , could be content to this day without pricks instead of vowels . what think you then ( quoth he ) was there a curse of god upon the jewes and all the prophets , that they nor could nor would understand the writings one of another , without so many superfluities ? and what a malediction will you cast ( quoth he ) upon gods word , that when many hundreds can understand ( and that without any haesitation at all ) thousands of other books without these p●icks , they should not be able to understand gods book , without such ado ? if that infinity of pricking and stroking every line and letter , were in the bible , were it not the greatest injury that could be done to it , to have it once printed without them ? how would the jewes dare to offer such sacriledge so vnexpressible ? must the jewes find out an easier way then god himself , to leave out pricks ? what an absurdity is in all the accents , not one excepted ? athnack stands in an hundred places as a boy or servant ? truly i pitty ( quoth he ) all those great men that are become boyes and children , playing thus for the vowels , accents , and diacritical notes , that they write whole books about fancies and childish-stuff , given over to reprobate minds , and without the b●essing of god. the pricks added to the consonants are various , according to the fancies of the inventors in various countries of the orient ; in hebrew , chaldee , arabick and aethiopick are there naturally none , because superfluous . the strokes and pricks are not of the essence of this tongue , therefore only in the bible , and are set to the bible without necessity . only i wish'd that the vowels and sheva's ( quoth he ) had no greater credit then the accents have , which by the most learned in europe for almost years , were still left out , and not cared for , even by them that translated the hebrew bible ; nor can i well blame them , as if they had mightily mistaken in the translation , because of the ignorance of these accents , as if only by their order the true connexion and distinction of senses could be had . therefore let no english man ( quoth he ) think he hath not learned the hebrew tongue * if he know not these accents , and the infinity of work in them , but rather with me pitty the pains of those painful germans and scots upon such rotten principles , and learn hereafter of them , to labour upon a sure ground , or to think that god hath laid a curse upon his labour , sysiphi saxum , a stone that will give him an endlesse and unprofitable work ; and i wish this painful man , and buxtorf , and all those that are so busie about the pricks ( and will not believe that excellently and exceedingly learned author capellus , french professor at lamar in his arcanum punctorum revelatum , printed in the oriental printing-house , his own at leyden , . ) that they may bestow their pains upon ●etter work then about these trifl●s of the points , and the samaritick letters , if they or those wherewith the bible is now printed be the true old hebrew character , when as both are of the same essence , and one no more true then the other ; all that can be said for accents , is that one accent may do the businesse ▪ lifting up the syllable where it is : they are unreasonably , and without sense , called grammatical and rhetorical , for rhetorick speaks not of accents . and much more from pag. . to pag. . alas poor souls , have ye no better guides then points , vowels , accents , no marvel ye have been no better then blind guides to the blind , who are no better guided your selves into the whole sacred truth , and secret councel of god , then by such dimunitive twinckling sparks as these , that ye have kindled , and compast your selves about with , and walk by the light of , which are so far from rendering other things discernable , that ye cannot yet distinctly discern either what or where they are your selves . do ye expe& infallible direction from such a will-with-a-wisp , or walking fire , that leads you into such brakes of contention , and bogs of vncertainty , that ye are fain to confesse ye know not well where ye are , but in a wood , in a way and businesse wherein all things are carried to and fro by utter uncerta●n conjectures , pag. . while ●e are beating your selves about after it , and beating one another about it ? i tremble to think what will become of you indeed , and what will be the issue of this supposition , that letters , and tittles , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that ye are tattling endlesly about , and points , and vowels , and accents , and such accidental attomes , as are not essential to the text , much lesse pertaining de esse to the holy truth , should be for guides . but , in general , this i know , that till ye come to the infallible spirit and light within that leads ( if your letter lye not ) into all truth such as follow it , whether they be such as have skill in your points vowels , and accents , yea or no ; ye may walk on in the light of your own fire , and the sparks that ye have kindled ; but this you must expect at last from the lords own hand to lye down in shaking , shame , and sorrow . one thing more i.o. and more remarkable then the rest of thy confused and pedling work about these points , is the flat contradicton that thou givest to thy self herein , as well as often in many more points , and that thy own sayings concerning them in some places give to what thou utterest of them in some other , which i shall here set before thee and the world , as it lyes in thy own words , that thou mayst see how rawly thou runnest forth in hast to render thy self ridiculous to all men by thy indigested doings , in which thou art justly left of the lord , to run in rounds , for thy malitious medlings against his people . pag . speaking against the asserted novelty of the hebrew points , vowels , and accents , thou writest thus , j. o. i shall manifest it is fit they should be all taken out of the way , if they have the original assigned to them by the prolegomena . reply . yet two leaves after ( viz. ) pag. . ( to go round again ) thou writest thus , grant the points to have the original pretended , yet they deserve all regard and are of singular use for the understanding of the scripture , so that it is not lawful to depart from them without urgent necessity . and yet ( to go round again ) pag : thou writest semi-diametrically oppositive , thu●f i must crave liberty to professe , that if i could be throwly convinced that the present punctation were the figment and invention of these men , i should labour to the utmost , to have it utterly taken away out of the bible , n●r should i in its present station make use of it any more : to have it placed in the bible , as so great a part of ( secundum te ) the word of god , is not tolerable . here 's a pretty triangular piece of work , two corners of which , square a squint with the third , in which i.o. dances the hay , up and down , in and out by himself alone , like three kites , in the clouds of confusion . chap. v. as to the matter of the scripture remaining entire to a tittle in the outward text of it as at first given out , what a fidling and pidling makest thou to prove and make it good ? what figures dost thou cast in thy fancy throw that part of thy second treatise , wherein thou treatest for it , for the defending of it , and to fence off that fault of falshood from falling upon that thy arch-assertion , having once over-shot thy self-so far , as in thy first treatise , as false as frequently to affirm it ; and yet when all 's done , after thy tedious tracings to and fro in thy wonted wood of uncertain talk , conjectural discourse , and in the toylsome thicker of thy own untrusty thinking ? , thou art fain to confesse enough to the confutation of thy self , and the contradicting of that thy position in the strictnesse thereof , wherein thou tooth and nail contendest for it , as no lesse then a very fundamental part of that faith , which was once delivered to the saints . but that i may not seem to wrong thee by representing thy arch-assertion in a stricter way , or by stretching or extending it , in my animadversions on it , beyond the exact measure of thy insert and meaning in it ( unless thou wil● have us to judge thee one that speakest one thing , and meanest another [ as t.d. sayes god do● ] which is as bad ) let the reader , together with my returns therto , take it in thy own terms , as it lies spread and sprinkled up & down in sundry expressions , sounding out ( in sum ) the same thing , as to thy purport in them , over many parts , and in many particular pages of thy two english tractacles . i.o. pag. . the whole word of god ( that is , secundum te still , the scripture , text , or writing of it ) in every letter and tittle , as given from him by inspiration , is preserved without corruption ( i.e. ) variety from the first original manuscripts in the copies we have . pag. . the whole script●re entire , as given out from god , without any losse , is preserved in the copies of the originals , in ●h●m all , we say , is every letter and tittle . pag. . t●e word ( i.e. ) scripture with thee still ( for thou denyest the words coming any other-way to your selves , or any now ) is come forth unto us from god , without the least mixture , or intervenience of any medium . obnoxious to fallibility , as is the wisdom , truth , integrity , knowledge , and memory of the best of all men . pag. . we have not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of mo ? es , and the prophets , the apostles and evangelists , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we have , or co●i●s contain every iota that was in them . hebrae● volumina nec in unica dictione , corrupta intenies . s. pag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , matth. . . to which answers that , pag. , . doth not our saviour affirm of the word that was among the jewes ( i.e. ) scripture ( secundum te still ) that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it should passe away or perish , where let the consonants themselves , with their apices , be intended , or alluded to in that expression , &c. and epist pag. . none are able to shew out of any copies yet extant in the world , and that they can make appear ever to have been extant , that ever there were any such various lections in the old testament . and pag. . neither the care o● god over his truth , nor the fidelity of the judaical church , will permit us to entertain the least suspition , that there was ever in the world any copy of the bible differing , in t●e least , from that we enjoy , or that those we have are corrupted . and pag. . let the authors of this insinuation , prove that there ever was in the world , any copy of the bible differing in any one word from those that we now enjoy , let them produce one testimony , ne author of c ? ed● j●w or christian , that can , or doth , or ever did , speak one word to this purp●se , let them direct us to any relick , any monument , any kind of remembrance of them , and it shall b of we●ght to us , &c. many more exceeding and extraordinary , high , strict streins thou deliverest thyself in , in other places about the non-corruption , non alteration of the text of scripture in one letter , tittle , iota , or syllable since the first giving it out , so , but that in the copies extant to this day , there 's an exact unity , and entire identity with the first originals ; a kind of summary , collection , and c●pitulation of which thou makest , pag. . speaking to this purpose thus , viz. i o. the sum of what i am pleading for , as to the particular head to be vindicated , is , that as the scriptures of the old and new testament were immediately and entirely given out by god himself , his mind being in them represented unto us without the least interveniency of such mediums , and wayes as were capable of giving change or alteration to the least iota or syllable ; so by his good and merciful providential dispensation in his love to his word and church , his whole word ( alias , the scripture with thee ) as at first given out by him , is preserved unto us entire in the original languages ; where shining in its own beauty and lustre ( as also in all translations , as far as they faithfully represent the originals ) it manifests and evidences unto the consciences of men without other forreign help or assistance , its divine original , and authority . reply . this is the capital , cardinal , general assertion , or position , which branches it sel● into several particulars , or petty propositions , viz. the immediate coming forth of the scripture from god to us ; its self evidencing power to evince it self , by it self alone , to be of god , and his word ; it s descending to us at this day entire to a tittle without corruption by alteration in the least letter , iota , vowel , point , or syllable ; its uncapablenesse of such change and alteration in its coming to us ( so are thy words here and pag. . ) to the least iota , or syllable . unto which general head , and its branches , the ramu●culi , lesser twigs , or little sentences scattered here and there throwout thy book , are reducible , and each to its own suitable branch respectively . that which i am here under consideration of thy pi●tiful plea for , is both its non-alteration ( de facto ) as it s handed down by transcribers from the fi●st scribes of it to us in these dayes , and its unalterablenesse , or uncapablenesse of alteration ( which ( if thou mean as thou sayest ) thou here assertest ) to the least iota or syllable . these are to thee ( as thou sayest ) such important truths , that thou shalt not be blamed in the least by thy own spirit , nor , thou hopest , by any others , in contending for them , judging them fundamental parts of the faith once ( but ( say i ) thou knowest not when ) delivered to the saints . reply . though i , who cannot hold thee , because i cannot find thee guiltlesse , in either thy hasty holding , or thy heedlesse , unhandy handling thy weak vindicatory piece of probation of them at so high a rate , do advise thee to praise a fair day at night , assuring thee , that if ever thou come to learn the truth in the plainnesse and power of it , as it is in iesus the light , of whom the letter testifies , thou wilt find these no fundamental parts of that one faith , which paul and iude speak of , eph. . iude ▪ which was one even of old from abraham , enoch , noah , and downwards from the beginning , before the letter was delivered to , and earnestly to be contended for by the saints ; and wilt find thy own spirit also , however it now seems not to blame thee in the least , blaming thee nor a little for thy ignorance in due time ; and howbeit ( being bolstered up for a while above it , by the aery academical applauses , gratulatory euge's , j o's . hic est's , and such like blessings of thy blind brother literatists , that are ( as the rich mans wealth to him , prov. . . ) thy strong city , thy murus abaeneus , a high brazen wall to thee in thy own conceit ) thou feel'st no check , and seemest nil conscire tibi , nullâ pallescere cultâ . yet let others , and thy own heart also clear , chear and cheat thee as it will , thou wilt once know , that as to every work there is a time to do it in , and a judgment after it ; so thy whole , lame , anti-scriptural work about the scriptures , as well as thy other part of it against the quakers , though fenced in the frontispice with the fair formal pretence of , a vindication of the purity and integrity of the hebrew and greek texts ; and , pro scripturis , and such like , must come to another account then that i am here taking of it before the world , even to a judgment from god within thy own now blinded bosome , and closed conscience , as the book thereof comes to be opened by the shining out of that light in it , that lyes yet smoothered ; and then thy misery will be so great upon thee , that ( as i told thee above ) what thou sayest of the pope for his misuse of scripture , will be verified not on him only , in so much the greater measure , by how much his vilislations and violations of it may be greater then thine , but in some measure also upon thy self ; so that as thou , together with me , sayst papae , so say i , et tibi tempus erit quo magno optaveris emptam , scripturam intactam . it will once repent thee not a little in thy own spirit , that ever thou appearedst in publick in such a proud and peevish prate against its purest friends so pretensively only , but not properly for , and so piteously and unpolishedly about the scriptures . now as to thy vindication or plea it self , for the present integrity , and indentity of the text of your copies , with those original copies that were first given out , which thou positively hadst before asserted , thou failest and fallest short , so in thy confidence of what thou hadst so peremptorily propounded for truth , in ipso limine , at the very threshold and entrance thereinto , as to stile it no other then an account of thy apprehensions , a delivery of thy thoughts , and a runing the hazard of giving out thy thoughts , and of what thy own thoughts suggested to thee , pag. , , . and a discovery of thy thoughts , . as also thy first treatise , wherein thou talkst of the samenesse of the letter in every tittle and iota to what it was at first so authoritatively , so positively , so impositively , so seemingly infallibly and uncontroulably ; a publication of thy thoughts ( though i had thought a minister of christ , or doctor in that thing cal'd divinity , especially about the foundation of all his faith , and in that chapter where he layes the basis of his businesse , and of h●s building , should have b● thought himself better before-hand and have sa●e down and counted his cost , and cast it in his mind before he printed his propositions out in such peremptory terms , as thou dost in this case of non-alteration of one jot or tittle of the first divinely inspired scripture , pag. , , whether it would hold it out in such a height for certain or no , without parching it up with [ so i think ] and such loose conjectures , and imagina●ions , as are attended with such great uncertainty , that himself confesses ( as thou dost , pag. . ) they ought not to be admitted to any plea or place , one way or other , in so w●ighty a cause ; and propound things that are false , as boldly , as undoubted truths , and then pu●s off such as expect hi● p●oof , with weak conjectures , and his conceits ; ●e●t men mock him saying , this man began to build , but was not able to finish . yet now i bethink my self , thou pretendest to be no divinely inspired prophet , nor one that owns any such to be now a dayes , but one of those other men thou speakest of . pag. . the pigment and imagination of whose hearts are the fountain of all that they speak , and so no better can be expected from them . . thou grantest that ye have not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pag. nay . it is granted ( sayest thou , pag. . ) that the individual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of moses , the prophets , and the apostles are in all probability , and as to all that we know utterly perished and lost out of the world ; as also the copies of ezra , the reports mentioned by some to the contrary are open fictions ; the individual ink and parchment , the ro●es or books that they wrote , could not without a miracle have been preserved from mouldring into dust before this time ; nor doth it seem improbable that god was willing by their losse , to reduce us to a neerer consideration of his care and providence in the preservation of every tittle contained in them ; had those individual writings been preserved , men would have been ready to adore them , as the jewes do their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in their synagogues . reply . how like a child dost thou talk in that groundlesse guesse of thine that god was willing to let the losse of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be , for such an end , as in thy foolish vain mind thou imaginest and fondly fanciest ! what a bawbling and blerting dost thou make of thy boyish bolts out of the cross bow of thy crooked conceit , both here and else-where up and down thy book ? who told thee that trifling tale , which thou tellest for probable truth , that god let all the first writings be lost for this end , to reduce men in the latter ages to a neerer consideration of his care in preserving every tittle till now that was contained in them ? when yet we know ( as i told thee above ) and prove by and from that little of the first scripture that hath happened to come to our hands ( which ten parts to one of the world never saw neither ) that not tittles only , but many whole books of the first divinely inspired scripture , that belonged to the bulk of holy mens writings by the spirit , are not preserved , but perished , for ought thou knowest , both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them also : did god himself tell thee this to tell for tsruth , or did the serpent suggest it to thy thoughts , that suggests a legion more o● the like lying vanities ? even he surely insinuated this into thy imagination , that crowded those other crude conceptions and conjectures , which thou hast , and holdest out to such tom of bediams , as will take them for truth from thee . so in pag. , , . where perking up into gods privy councel , as if thou wer't one that fate in his bosom from which thou art yet as far ( being from the light ) as the rich g●utton was from abrahams , where poor lazarus sa●e , whom he dispised ( saving that the gulf was fix't against his passage , whereas there 's hope concerning thy coming thither , if yet in time thou tern and take hold on truth ) and intruding thy se●f into what thou hast not seen , vainly puf● up in thy fleshly mind , thou proudly falst a pratin● 〈◊〉 propounding , for truth , what swims and floats in the cock-boat of thy fancy , ( viz ) pag. ● . that the writing was the product of gods eternal councel for the preservation of the doctrine after a sufficient discovery of the insuffiency of all other means for that end and purpose . reply . into which piece of gods eternal councel , i trow who , or what spirit , or scripture , or key of any kind , did ever let in i. o. who proposes it so peremptorily in his preachings ; as if god had discovered something by experience , after a while , that he was not so well acquainted with before , namely , that manifesting his mind by dreams , visions , voices , word of mouth , was , after his tryal thereof , sufficiently ●ound by the lord to be an insufficient means to save his word from loosing , which means he intended once to that end and purpose ( howbeit sometimes again i o tells us ( truly enough ) that what ever means god appoints to any end , it is sufficient thereunto , and thereupon not imperfect , but perfect * ) and so fearing , belike , to loose his word and doctrine , and not knowing any other way ( all others failing save that of pen and inke ) in his providence , betook himself to that way of writing , which providence also saw it self concerned to this day , to preserve entire copies to a tittle of all that writing ( much of which yet is lost ) both to reduce men to a consideration of it self , in that one particular ; and also that his word ( not a jot of which , i confesse , can ever fail , though all writing in the world come to perish ) might be secured for ever from perishing , and altering , by that most alterable and perishing way of writing ; which , if it should happen to be all lost , he had no way to save his word , doctrine , and sacred truth from dying irrecoverably , by a very dreadful and mortal distemper , pag. . so seems i.o. summarily to say out of the sacred secret of gods councel , which was never with any , save such as fear him more then i. o. does , whose position of it credat apella . so pag. . god by his providence , preserving the whole text entire , suffers lesser variety to fall out in or among the copies we have , for the quickning and exercising our diligence in our search into his word . reply . o nescio quo horrendo percusse sentomate ! whence came this whiffe and whimzy within the circumference of thy figmentitious fancy ? who told thee this toy , which thou preachest out for positive truth ? dost thou teach this for a true doctrine of christ , if so , from what text ? or wilt thou own it to be but a meer tale of thy own , a tradition of i.o. which it thou wilt , then own it , that in vain thou worshippest god , while thou art teaching for doctrine thy own thoughts , and the traditions of thy self , or any other men ; thou talkest sometime at such a rate as if thou wouldst make all the world believe the variety of our copies were absolutely none at all , no not in the leaft , not in one apex , tittle , iota , not in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which , how contradictory it is to , or consistent with that lesser variety here talk'd on , who is so silly ( save i. o. whos 's own silliness and self . confoundings are never seen by himself ) as not to see ? but to let passe that ordinary matter of self-contradiction ( sifh it s as common with thee almost as to talk at all ) and to take it as it falls . is this the end why god , who ( as thou sayest , who knowest not whether thou hast the half or no of what was by inspiration written ) preserved the whole entire , suffered that variety that is in your copies , to quicken your diligence in your search into his word ? if that be the end ( as indeed it may well enough be , of the total losse of so much of the letter as there is , and non-integrity , nor indentity of your transcript texts that remain ) that ye should diligently search into his word , it were happy for you that there 's so much variety and uncertainty as there is in your copies , and nere the worse , had you none of them at all , so ye would betake your selves to the hearing of the word of god , and the receiving it more immediately and purely from his mouth , which the letter of it tells you is nigh in your own hearts and mouths , ●o that ye need not go any where ad extra for it , that ye may both hear and do it : but alas poor men , by the word ye mean the letter still , the external text , or writing of it , and then so far is your so diligent searching and poring , and striving , and scribling one to another ( as the scribes of old did , iob. . that never heard the voice and word of god it self ) from being any end of god at all in giving it out at first , or in deriving that part of the scripture , ye have , down to you , whether fully the same with , or falsified from the first copies , that he loaths and detests your long tales about its tittles , and your idle treating away your pretious time in such trivial talk as this , that the whole word of god , and all saving doctrine , and sacred truth is lost , and fails for ever without ▪ relief , remedy , or recovery , if every tittle of the text without losse or variation be not upheld and preserved entire to this day : which yet is some ( not to say the sum ) of that unsound doctrine , the proof of which is driven on by thee i. o. as in pag. . . and many other pages is to be seen throwout thy book , as well as by other doctors and divines . so pag . speaking of the scriptures uncontroulably manifesting themselve so to be , that on pain of eternal damnation , men are to receive them as the word of god , thou sayst that they afford unto us all the divine evidence of themselves ( and that 's none at all , as i shall shew anon of their being his word ) which god is willing to grant us , or can be granted us , or is any way needful for us . reply . another odd conceited saying this is , as like thy self ( who ur●erest thy self doctor-like still , as to thy usurped authoritativenesse , but seldom as to the truth of thy assertions ) as if it were spit out of thy mouth : who told thee this vntruth that thou so uncontrollably utterest here for truth , that god is not willing to grant more divine evidence of the scriptures being what thou falsly sayest they are , or where they are indeed , and that more neither can or need be granted then what the scriptures themselves do afford ? sayest thou this of thy self , or did others tell it thee of the scripture ? of thy own head surely , or very likely at least , and neither from god nor the spirit , nor the scriptures , no nor the synods , nor the congregational churches of england to which thou belongest , nor the doctrinal catechismes of late divines ; for these thy brethren ( though erring with thee , in stiling them the word ) tell thee of another ( not humane onely ) but divine testimony or evidence , that may be and is needful to be granted , and that god is willing to and doth also grant of the scriptures being what they call it , beside that which thou here so absolutely assertest as the onely one that must or can be afforded , viz. the testimony of the spirit of god in the heart , and not that of the scripture alone concerning itself , or of the holy spirit speaking without us ad extra onely in the scripture , which is the dream wherein thou drawest aside not onely from the truth , but also ( if it were a truth that the letter is g●ds word ) from the joynt testimony of thy fellow testifiers to it , for they say the testimony of the spirit within us also , & not 〈◊〉 ●●stimony without u● , and onely in the scripture , divinely evidences the scripture to be what ye all falsly say it is , that is , the word of god : witnesse not only that so much esteemed divine in his dayes , viz. ball in his catechisme , but also the confession of faith of the assembly of divines presented to the parliament , and that of the congregationals , which is verbatim the same also therewith , who all unanimously in that article of the scripture , wherein they falsely affirm it to be the word of god , declare thus in the fifth head , viz. by the heavenlinesse of the matter , efficacy of doctrine , majesty of the stile , excellency and perfection of the whole , it doth abudantly evidence it self to be the word of god , yet notwithstanding our full perswasion and assurance of the infallible truth and divine authority thereof [ i.e. ] of the scripture , is from the inward work of the holy spirit , bearing witnesse by and with the word in our hearts . but thou in page . and thorowout thy fifth chapter of thy first treatise excludest the witnesse of the spirit immediately in the heart at all , or at least the usefulnesse , much more the necessity of any such testimony making as here page . the authority of god shining in it self alone , and exclusively of the spirits and words witnesse in our hearts , the sole medium of all that evidence which man can have of its being ( what ye call it ) viz. the word of god ; but as for god and the spirit , who within do give all the evidence that they give at all of the scriptures , being what in truth is is , viz a true writing of the truth , what if they are willing to grant an evidence within , and to afford more then thou talkst of ? wilt thou bind , limit and forbid them so to so , who 〈◊〉 unlimitedly here declarest that god is willing to afford and grant no more ? must not the spirit blow where it lifts without thy leave , or acquainting thee , first , who art no prophet , with what he will do ? and this may serve as a sufficient answer to thy vain opinion in it ( it being worth no better ) to that whole chapter of thine concerning the testimony of the spirit ; though whether it shall or no , so that i 'le say no more to thee about that chapter , is more then i le tell thee here , that i may be at liberty to do as i see occasion : only thus much is spoken to that saying of thine , above pag. . to shew how majestically still for the eternal truths of god , thou tellest thy own meer trashy , untrusty traditions ; of which sort , i say , is that above , p. which i am yet in hand with ( viz. ) that god probably suffered the losse of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reduce us to a consideration of his care in preserving every tittle , that was in them , to this day in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or copies we have . but i o. seems to take another reason out of the bottomlesse pit of his own infinite fancy and imagination , why god was as willing to let the first manuscripts perish , as careful to preserve every apex thereof , in their adored transcripts , and successively crowned and canonized copies to this day ( viz. ) left if the immediate individual writings had been preserved , men would have been ready to adore them , as the jewes to adore their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in their synagogues . reply which if it be cogent or have any reason at all in it to prove a willingnesse in god to let the first writings be left , hath it not as much to the full to evince god ; regardlesnesse of your so copiously regarded copies , upon ( if there were no other ) the very self-same account , as he was so carelesse of the other ? but i. o. is so totally talpified , that ( as eagle-eyed as he is abroad to spie a hole in the iewes coat ) he can't see that iewish idolatry neerer home ? for if god , to prevent adoration of that brazen serpent , and idolized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the scripture , was so regardlesse of it , as to permit it to perish and be brought to nothing , is there not as much reason why he should be as carelesse of your remote , tottered transcripts , and false translations ye are so carkingly careful of , as to let what will become of them , notwithstanding your uncessant pining and whining , and whoring after them , and solicitous scoldings and tearings one of another so much about them ? for as much as though ye confesse ye have but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet so it is , that ye adore , and even idolize them as much as ye would , or likely could the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 themselves , had you them to bustle and busie your minds about , and as much as the iewes ( though ye advance them the right way no more then they do theirs , as i have told you at large above ) do their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their synagogues . suppose ye had here the very hand writings of moses , and the old prophets , and the individual letters , and stories that the evangelists and apostles pen'd with their own hands ; yea the very two tables of stone , superscribed with gods own finger ( which was a figure and type of that hand-writing of his law in the fleshly tables of your hearts by his living spirit , the truth , and anti-type , of which ye as little heed , as ye heedlesly over-value the other ) what could you ministers of the letter , and not the spirit , and your literal and formal , more then powerful and truly spiritual professours say or do more ( unlesse you would down on your knees to them so soon as ever ye see them ) in way of outward honour and adoration thereof , then ye do to your falsified transcripts , and your people to the more unspeakably false translations , which they take for truth , but by tradition and meer implicite faith from your selves ? le ts reason and reckon with you here a little while about your transcripts and translations , which are all that are extant and enjoyed at this day ; the first by you that have skill in hebrew and greek ; the second by your independent [ on god ] but ( on their priests lips ) dependent people ; as for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . memorandum ( oh all people , by whom these presents shall ever happen to be read ) i. o. hath quite quitted the world of them , confessing they are all utterly perished , and long since past away and lost ; so that 't is opon fiction , or miracu●ous with him for any one to affirm , that there 's any one individual role , writing , or book that was pen'd by the holy men , that in their several successive ages , wrote the scripture now alive , and not mouldred into dust : so that the world hath done with them , and they with us , so as never to come within our ocular inspection more , whereby to try whether our doctors and divines adored transcripts do to a little agree ( as i. o. absolutely affirms they do ) with the touchstone , yea or nay , so as to believe our own eyes , or any otherwise then as i o. ( who first positively asserts it ) doth after as improbly conclude it from what is suggested to his own thoughts from hear-say , and other mens talk to and fro , and tradition , and ( as he confesses all along ) ● heap of vncertainties , and conjectures ; so that all the tumblings and tossings , snapings and snarlings of even the protestant divines about their scriptmre , is but about their remote [ transcribed , i cannot say well neither , for most transcribed copies too are out of the way since printing came up , but ] printed copies of the text , which are all not more lyable in any thing to be , then in many things they are already falsified , which since the primitive copies are concluded to be gone , and the infallible guidance of the spirit , by i. o. t. d. and all divines excluded out of the world also , though they tell us translations must be rectified by their transcriptions , yet if they happen to be ( as an hundred to one they are , and none knows in how many ) in any things crooked or various from the first , there 's no means of rectifying or reducing their supposed rule to conformity to the first literal rule , nor of amending it , any otherwise then uncertainly , for ever . but suppose , i say , ye had the primitive copies , could you make more ado in adoring them , then ye doctors , and your people that dote on you , do about your various respective transcripts , and more various translations out of them into sundry tongues and languages , which translations yet are all in somethings not more several in their sorts , then the tongues into wch they are translated , and divided into as many senses , as the many men that translated them thereinto ; which said numerous untrue translations also are , as to the letter [ if they look not to the light within , and live not by that ] all that the poor blindly guided , mis-led , priest-befoolled people , who ken not hebrew and greek [ many of whom can't read english neither ] have to trust to , whose faith about the scripture it self , which thou callst , pag. . the foundation of that faith and obedience god requireth at their hands , and whose belief of the truth or untruth of this or that translation , is as much pin'd upon the priests sleeve here in england still , as it is at rome it self , in this and some other matters ; for there they believe as their church [ alias ] clergy believes , and take things on trust being not suffered , if they were able [ as here , though suffered , they are not able ] to try the truth hereof , and by meer tradition from their illiterate purblind priesthood ; and no otherwise do they here , as to their tratsl●tions , then upon tra●i●ion , ●rusting to the fidelity and to that infalible certaines of their supposed learned leaders the ser●●es , then whom no men are more humpered in a heap 〈◊〉 uncertainties about the scriptures what would ye do more to the very writing , that was inscribed with gods own finger , if you had it , in way of homage then ye are doing to your respective doted on , derived copies ? do you not dance about them as israel about their calf , saying these are thy gods o england , that brought thee out of bondage to thy sin , ( to which yet they committing it they remain servants to this day , iob. ) and must save thee and lead thee into life , and are perfectly sufficient without the light and spirit within , the quakers talk of , as that which the letter came from , and alone can do it , to instruct thee in the knowledge and worship of god , and thy obtaining of everlasting redemption ? do you not canonize and crown them with the titles of the only perfect rule , foundation , light , witnesse , living word of god , the lydius lapis , unaltered , unalterable standard , touchstone immediately come forth from god to us , without the least interueniency of wayes , or mediums obnoxious to fallibility , or capable to giue change to the least ●ota or syllable ? are not these as high titles as ye could give to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if they were here ? do you not say , and do this , and much more to your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? and the people to no more then their meer translation ? yea , do the iewes say or do more in way of adoration to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their synagogues , then beautifie , adore , guild , lift up in their hands , ex●al them with high applauses , hugge and kisse them , as ye do when ye swear upon a book , and such like outward magnifyings and makings honourable of them , which is the utmost that i have seen them do in their synagogues throw many nations , without living that substantial holy life the letter calls for ? and do you do any lesse , as to outward adoration , or any more , as to inward and real observation , towards your bibles ? yea , do ye not all , as well the people that have no better then their uncertain , yet certainly untrue translations from you , as so many of you of the clergy , as can read the copies of the originals ( for many cannot read the hebrew text at all , and some the greek as ●etle as that , as necessary as these tongues were made a while since to the very esse , or being of christs ministers ) who have no better ●hen your uncertain transcriptions , cry up your several transcribed and translated copies respectively that best like you , and every one hugge his own at least , as most insallible , however crying down others as corrupted ▪ and how beit if any one of them were so , as none of them at all are , yet all of them can't be right , as each one faith that is , that he takes to● are ye not all noysing it out as the iewes at ●e●usa●em , and the gentiles at ephesus , jer. . act. . of their respective broken reeds the temple and diana , to which they trusted , great is diana the temple of the lord , the word of god , the word of god inspired , the insallible word o● god are these , the perfect living , li●e giving soul saving word , the very power of g●d unto salvation ? are the iewes more mad upon their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the● people are upon their untruly translated , and you divines upon your untruly transcribed , and both on the more kreanously yet trans-printed sculptures ? talking and treating up your respective texts into the throne , where christ the light , and living word alone should sit , making little lesse of your copies , then some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( or cornu-còpia ) deo forsan quapiam melius ? for what are all the ephesian like glamours , eager out-cryes , loud noises of the people here for against the quakers ? are they not for the bare bulk of that book called the bible , the out-side of which they are at great care and cost to paint , and guild , and bind , and beautifie , and adorn , and adore , while the truth exhibited in the writing or text thereof lyes trampled under their feet ? saying , the ru●e , the foundation , the infallible standard , the word of god , of no more then their ( by the self con●essed in many things ) corrupted translations ; counting the quakers not fit to live in the land , any otherwise then out-law'd , because they can't own , nor hold their i●o in that height of honour as they do , . nor fall down and worship that golden corruptible image , that they set up , though they honour the truth that 's told in the scripture , and submit to it as the euerlasting powerful word of god ? what are thy high english transcendant treatises about , and thy exceeding ample apologetical latine exercitations , and thy many execrations , anathcmaes thundred out , and subpoenaes , pag . . . . . . sent abroad in those and sundry other pages of thy paper , summoning and requiring all men , as from god to the subjection and submission of soul to the scriptures , which is due only and alone to the word of god , on peril , pain , and penalty of inexcusablnesse , in damnable unbelief , damnation , eternal damnation , eternal displeasure of god , eternal ruine , &c. in case it be not own'd as so ? what are all thy excessiue commendations , and direful comminations , and condemnations denounced by thee against all that commend it not , so ignorantly as thy self , and thy many needlesle negotiations , and pitiful proofs , and pragmatical pratings , and prehemine●t pleas for its reception in comparison with , and opposition to all other wayes of coming to the knowledge of god , and attendance and submission to its supream uncontroleable authority , pag . upon the account of its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or divine inspiration , as being the most perfect rule , firm foundation , staple standard , infallibly true tou●hstone , entirely in every tittle to the least 〈◊〉 , the word of the great god , the writing that comes immediatly from god to us ( who live to many 〈◊〉 , after the mouldring of the first manuscripts of it ) without the le●st interveniency of any medium obnoxious to fallibility , or capable to give change to the least sota or syllable of it , pag . the book which god wrote , or at least immediately indited , and commends men ( it thou could tell where ) to receive , as his , under the penalty of his eternal displeasure , which book makes a sufficient discovery of it self to be his , pag ● . reveals and ●clares and professes it self from the beginning to the ending ( that no where , 〈◊〉 i shall shew anon ) to be unquestionably the word of god , pag. . and avers it self in euery place ( and that every place with . himself is . place at all , if ex. . self be true , as will be seen anon ) to be the word of god , pag the most glorious light in the world above t'e sun dearer to god then all the world besides , and scores more of wonderful strict strains of talk in which thou stretchest the text and letter beyond its liue , and screwest the scripture within diana's shrine , till thou crack'st thy own credit with uttering ten times more then thou art ever able to stand under the tryal of , or any wise man is to understand . 〈◊〉 what is all this adoratory ado , thou makest , about ? is it not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pag. . the writing ? and what writing ? is it not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only , confessing that all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is long since lost ? and if thou should spend so much time as to talk to this age of that , as the rule , foundation , touchstone , standard that is not now standing but fallen , and that , as the inalterable incorruptible word of god ( and yet whether the decalogue of gods own writing were not as incorruptible as thy cobled copies of it , let who will judge ) that is already altered , yea , corrupted wholly out of the world , thy folly would more fully shew it self ; is it not ( if not the totte●ed translations , which the people at least magniste , and make a god of , as much as thou of the other ) thy meer perigraphy , or rather typography that passes from under , not the pens of careful , faithful , infallible transcribers , but the presses of carelesse , fallible , falsifying , faithlesse printers , whose hands few pamphlets passe without need of an after errata sic corrigas ? thy meer typographically correctible corruptible copies of the text , are the common theame of all thy laudatory labours , and truthlesse treatises , and theses that are thrust out about them . as for all translations ( that i may not wrong thee , but give thee thy due ) thou givest them their due , i confesse , in some measure , so as to slate them a little lower then either the true word of god , or the first true immediate manuscripts of it either . yea , i must needs say that ( though by some expressions and denominations thereof , as namely that of the word of god ( partly at least ) thou settest them above themselves ) yet thou pullest them down so far below thy idolized meer imperfect images of the frost writings , that , to say the truth , within a little thou as much disparagest the very best of them ( as they are commonly counted ) as beyond measure thou manifiest thy own , insomuch that well-nigh the whole scene of sections in thy last chapter of thy second treatise seems to be set to drive on no other design then a louder decrying of all translations , then that of theirs , whom thou cryest out on , for decrying thy transcriptions , or then thy own crying up of them ; yea , thou dost not more strictly and absolutely avouch that untruth concerning the absolute unity of your copies of the original both with the first originals , and among themselues without any discrepancy in the least , then in that chapter principally , and partly elsewhere ( viz. ) pag. . thou avowest and purtest thy self to prove that vast variety that is in all translations among themselves , and that deep discrepancy that is in them also from both the first original text and your transcripts of it ; which variety , discrepancy and corruption yet , that is in them , thou art so far from covering from the view of the vulgar , whose souls interest lies mainly in translations ( they being not able to read the original text ) as their soul [ sayst thou ] and bodily interests also [ say i ] are concerned in your transcription , that thou openly proclaimest it , that all may see it , as it were upon the house top ; and lest any should be startled at so strange a sight , as thou presentest them with in that chapter , as that vast variety of translations of the text from the originals of it , and each from other , and begin to question whether that be the incorruptible word of god or no , which so many corruptions could creep , and are crept into , thou art so shamelesse as to help an old lame dog ore a stile ( as the proverb is ) so as to render these so many mis-representations of the literal sense and meaning of the original words , which the translators moped into , till they have torn and twined the waxen nose of your naked letter [ whereby ●e may see what a sixt and firm foundation , true touchstone , stable standard , inalterable rule , infallible guide , incorruptible word of god , ye have among you while you trust and stand to no other word then your outward letter , defying that within , in the heart , which the quakers point you to ] into more then twice , if not twenty times twenty several shapes , as an eminent help ( oh horrid ) to the manifesting of the mind of god unto men , witnesse thy own words , pag. ● at thy very entrance into that thy talk against translations , which are these ; to . to have it represented to us at one view , the several apprehensions and iudgements of so many worthy and learned men as were the authors of these , and of the various translations upon the original words of the scripture , is a signal help and aduantage vnto men enquiring into the mind and will of god in his word . reply . was the like odd conceit ever heard of , or digested with the receipt of it for truth , any where but among onr academical conjecturers , and adorers of one anothers silly thoughts ? that not unity but variety in the translations of the letter , occasioned by the various thoughts and opinions of men that translated one , about the spirit , sense of the same words , should be signally helpful towards any thing , but the confused fightings that the world is filled with about their many senses and meanings on the letter , and that our ministers fill the world with , as well about their divers transcriptions , as different translations , is much more then folly , and little lesse then madnesse to imagine . ah poor common people , you of the tongues , nations and kindreds of the earth , that understand neither the language of your academical canaanites , nor yet the true language of the land of canaan , it pities me for you still to see how all things are carried in the clouds out of your sight , for , not standing in the counsel of god , the light in your own heart , nor asking counsel of god , but at your stoical students , stocks and stones , you know not the mind of christ that way ; and as for your untrusty turn-coats that talk of truth to you for tyth , but turn truth out of doors , and turn all things up-side down , whose doings in that kind must be esteemed ere long as the potters clay , isa. . as for these i say they dig deep to hide their councel , not only from the lord , who yet in his people sees them well enough , but from you also their own people who own them , so that all their works to you-ward are done in the dark , so that ye behold not what strange transpositions , transcriptions , and translations of things there are among them ; and such as tell you plainly how they wrest the scripture like a nose of wax , which way it may best serve their interests , they hate , so that of those that have tumbled in the same belly , and sprang from same ( university ) mothers womb and bowels , with them , whose breasts the suck at , vel duo . vel nemo , my self , and very few more are escaped thence alone to tell you ; they make you believe that that is the word of god in your bibles , which is seen with your bodily eyes even the very letters , syllables , and every tittle of writing , which ye there see , which writing we confesse testifies of that word of god which gives the life ; but alas , is the word of god so flexible , alterable , that it can be changed ( which is indeed eternally the same ) into as many shapes and senses as there are men , setting their senses on work to transcribe , translate , and expound it ? nay , friends , gods word is stable and permanent , and not a tittle of that can be turned besides it self , by the tattling tongues , and pidling pens of men , that for money make it their whole lives businesse to transcribe , translate , interpret , and give you their thoughts upon this , and that , and 'tother text , till throw the throng of their thoughts , and the mists of their meanings , and mis-representations , and mis-interpretations , ye can see little of that they have translated for you out of ●heir uncertain transcripts , which yet they make you believe are in stedfast vnity with the originals , and each other , though they confesse your translations ( to good use and purpose too , if you will believe them ) are all unspeakably differing both from the first copies of scripture , and each other also . as to the state and condition of translations , which it is i. o's . drift , to discover the corruption of in order to the upholding the credit ( as to non-corruption ) of his transcriptions , he takes and gives a view of the chief of them as they lye in the biblia polyglotta . of the arabick he tells us , pag. . that should be gather instances of the failings of this translation open and grosse , and so proceed with the rest , be thinkes he might make a volumne neer as big as that of the various lections afforded in the aforesaid bible . of the syriach , he sayes pag. that it was made , hfe knows neither when nor by whom , and that in sundry places it evidently follows another corrupt translation , passed throw the hands of men ignorant and suspitious , against whose frauds and follies , by reason of the paucity of copies , we have no relief . reply . observe by the way , how i. o. when he speaks derogatively of translations , he vilifies translators as full of fraud , folly , ignorance , suspitious as if they were untrusty , and not fit to be heeded , as if they were full of oscitancy and negligence , occasioning miscarriages and mistakes in their translatings , as if they were such as had nothing to do with god , but with heathen authors in transcribings ; but when he speaks . arrogatively of transcriptions then pag. , , . the transcribers , considering that what they transcribed was , every tittle and iota of it , the word of the great god , wherein the eternal concernment of their own , and others souls did lye , and knowing they had to do with the living god ( belike the translators considered , and knew no such thing , that the work under their hands , was of the same concernment to souls ) shall we think that men in transcribing tully , homer , aristotle , would be as careful as they ? we think it not tolerable in a christian to argue so ; we scarce think the roman pontifices going solemnly to transcribe the sybils verses , would do it either negligently or treacherously , or alter one tittle from what they found written , and shall we entertain such thoughts of them , who knew they had to do with the living god , and that in and about that which is dearer to him then all the world besides ? why then dost thou entertain such course thoughts of translations j.o. ? had not they to do with god in the same , that was ( as thou cloudily conceivest , for though the word is , yet the latter is not so ) dearer to him then the whole world ? yea and sometimes when thou talkest of corrupt novel transcripts , thou hast the same ill thoughts of transcribers , and accusest them , when their copies are quoted against thee , to prove various lections , for malicious depraving , as much as thou excusest them at other times : yea thou canst not think the romane pontifices would mistranscribe sybils prophecies in one tittle negligently or treacherously ; yet dost entertain such thoughts of them about the scripture , in which , who hath to do , hath to do with the living god , whether in transcribing , translating , or interpreting , and inveighest against them , as betraying , falsifying , vitiating , interpolating , altering , adding , detracting , and what not ? to the corrupting of the scripture . ep. p. . oh the pure ●rounds that i. o. runs ' in ! of the samaritane pentateuch he sayes the places instanced in by morinus do prove it corrupt , p. . of the chaldee paraphrase he sayes p. . that seeing it did not lye under any peculiar care , and merciful prouidence of god , whether innumerable faults and errours , as it happened with the septuagint , may not be got into it , who can tell ( saith i. o. himself ) and ( say i ) who can tell that this or that transcription lay more under the peculiar care , and merciful providence of god , which i. o. so much insists on , then this or that translation ? yet i. o. will be telling out his thoughts still for absolute truths . of the vulgar latine , that its of an uncertain originall , its corruptions , and barbarisms , its abuse so much hath been spoken of , and by so many already , that it were to no purpose to repeat it , p. ● . of the . that all things about it are uncertain , and nothing almost manifest concerning it , but that it is wofully corrupt . p. : and p. : that translation i. e. the . either from the mistakes of its first authors , or the carelesnesse , or ignorance , or worse , of the transcribes , ( mark how here i. o. shrewdly suspects transcribers of carelesnesse , or gods carelesnesse over them , whom at other times he says shall we think they were oscitant or negligent , lying under a merciful aspect , and providence of god ) is corrupted , or gone off from the original in a thousand places twice told , and that its a corrupt stream , a lesbian rule . on the account of which , and some others , no whit better , or scarce so good , are exhibited ; . various lections , with insinuation of an infinite number more , and p. . if the ability of the authors be urged . and granted , an unlikely to erre so much , what security ( quoth i. o. ) have we of their principles and honesty ? i say as much as we have of either the ability principles and honesty of thy ( so implicitly trusted to ) transcribers ; what warrant more hast thou to hold all transcribers more trusty then these , that were , for ought is kuown , the first , and the most emine●t translators in the world , insomuch that whether translated or mistranslated , m●st priests do●e more on it then on your hebrew copies : yet thou citest cardinal ximineus ( whereby we see popish authors , when siding with you , are cited by you as authentick as others ) as●erring of this so much adored , and even idolized translation , that it is sometimes supersluous , and sometimes wanting , p. . and cardinal bel●armine † also whom thou citest , and creditest , that it is as a corrupt translation out of the text , so it felt corrupt and vitrated . and p. . eiting hierom , as so saying , thou sayest it is corrupt , interpolated , mingled , and that there were so many copies of it , and they so varying , that no man knowes what to follow : and if a translation may so be , why the original it self may no so be by many various copies , he must be a wiser man than i that knows , of the ae●biopian and persian translations , of the new testament , he sayes p. . that he supposes it may sately be said , they are the worst , and most corrupt that are extant in the world ; and of the ae●biopian he saith , p. it is no whit better , but a novell endeavour of an illiterate person , and of all in grosse , he sayes thus in the same page , that would be make it his businesse to give instances of the mistakes , ignorance , falsifications , errours , and corruption of these translators , who ere they were , iews or christians , his discourse would swell into a volume ; and lastly p . also thou , without exception of any , depr●ssett all translations , which is all the people have so far below transcriptions which ye linguists have , as to say thus of them viz. translations , con●ain the word of god , and are the wo●d of god , perfectly or imperfectly , according as they expresse the sense and meaning of those originals , and of the transcriptions ye linguists have : to advance any , all translations as concurring into an equality with the original , so to set them by it , as to set them up with it on even terms , is to set up an altar of our own by the altar of god , and to make equal the wisdome , skill , and diligence of men , with the wisdom , care , and providence of god himself . so saith d. featly p. . of his dipters d●pt , the bible translated is not the undoubted word of god but so far onely as it agreeth with the original which ( as i am informed , ) none of you understand , quoth he to wil. kiffis , and the other russet rabbies he disputed with . reply . first then observe , that by your own confession , all that poor people have , which is bare translation is but an altar of your own setting up , among them , & not gods altar , for thou callest transcription the altar of god , or the issue of the wisdom , care , and providence of god himself ; but translation , an altar of your own , the issue of the wisdom , providence and diligence of man onely , that must not be reckoned on as gods word , nor stand in equall esteem with the scriptures ye scribes enjoy . alas poor people , you and yours must be thrust out still , ( as christ was ) into the manger , for whom there was no room in the inne , ye must be content with shame , to keep at your distance from your doctors , and lordly scholars , and to take the lowest room ; they must have a dominion over you and your faith too , and you must never fare and feed so high as them , but in the stable as rusticks , or but russet rabbies among the bruits , and be glad to snap at a crust , and be fed at their dispose from their pens , and mouths with a bit , and a bite , if you put not into their mouths , and pay not you shot well too for that short commons , and poor pasture ye have from them : those scriptures they or some one of many among them can read in greek and hebrew , are ( quoth i. o. ) entirely to a tittle preserved without losse ; ( though but remote transcriptions by fallible men ) answerable to the first immediate manuscripts , that were written by inspiration from god , the word of god perfectly , duly advanced into an equality and even terms ( for i remember not where in all his book he puts the transcripts , though i know , and he acknowledgeth , that in some things there are varieties among them too , below the first manuscripts ) with that given out at first , every apex of which † is equally divine , and ( if a man be to be beleeved when he speaks falsly , or foolishly , for want of fear or wit ) as immediately from god as the voice , wherewith or wherein be spake to or in the prophets , but this is mear for your masters , or little lesse then forbidden ( at least hidden ) fruit from you , who , what light soever ye have from god , yet have not learning enough to let you into an intermedling with the ( open ) secrets of their ( living ) dead letter ; as for your scripture which is but translation out of theirs , hear what they say of it ; who exalt it far above it self into a participation , ( thy the halves ) of the same high prerogatives with theirs , and a taste of that glorious † title , the word of god , yet so as that it must know it self too , and not intrude further into it then they give leave , by their right or wrong renditions of it , ont of their for ever to be adored right-wrong copies , who in the blinduesse of their busie brains , vanity , and follishnesse of their thoughts , and fleshly wisdom , that 's enmity against god , and enters no farther into the inside of the scripture , than the eye-sight of a mole into a milstone , may render it as it seems best to themselves , and you lack lingua's little the wiser : and if they give your scripture an inch , it must take heed of taking an ell ; for as there 's a bit , so there 's a knock , if it presume too far ; it s admitted to be the word of god with theirs , but not on even terms , theirs wholly and euery apex of it , yours but by the halues , or so far onely as it corresponds with theirs , from which if it offer to vary , by theirs it must be corrected , castigated , in order to its amendment in time to come : theirs being perfectly the word of god , yea every tittle of it the living word of the great god , though but transcribed ( as yours is but translated ) in the wisedom , skill , and diligence of men : yours imperfectly and perfectly too , perfectly or imperfectly , according as yours expresse the words , sense and meaning of their origina's , so that though it can be counted no robbery for theirs ( which is but the fruit of mans wisdom , skill , and diligence ) . and ( as now transcribed ) was not ( as is confest ) received immediately from god , to be made equall with that which was at first received more immediately from him , as the fruit of his wisdom , care , and providence , yet its robbery for yours , that comes but as theirs doth , through the skill , wisdom , and diligence of men ; and within a small matter as immediately from god as theirs doth , to be equall with theirs , and howbeit they may lawfully , without pride , set up their meer transcriptions , so as to make them sir cheek by chole with the first hand-writings , and set up their own altar , or altered copies of hebrew and greek , with that higher altar of god , even the letter , or first copy , and set up mans posts by gods posts , even both the first manuscripts , and their own tottered transcripts too , into an equallity of titles , honour , power , perfection , authority , necessity , &c. with the true living word of god , which the first and truest scripture that ever was , was at best but a true scripture , writing or declaration of , yet your posts , and altars , and scriptures must keep aloof , and not come so nigh theirs , as theirs to gods , without a check . by all wch , that 's here written in this apostrophe to you , o poor deluded people , ye may see what a low condition ye are deprest into , till you betake your selves to the light of god within , which was before any letter to writing was without , which the scriptures cry up & call you to , while your scribes cry it down , cry out against it , and call you from it ; ye may see how ye are thrust out with a pueri sacer est locus extra meijete , meddle not here ye mechanicks , ye unlearned laicks , from the lines of their communication , by your fanatical , fantastical , high flown , haughty haebricians , and greedy graecians , that for filthy lucre take the oversight of , or rather over you , and that take upon them by force , to be your guides , before whom you are fain to stand like some poor stupified peasant before his prince ; to whom if the one say but rex sum , sic uolo , sic jubeo , so i mean to have it , the other hath no more to do , but ineak away , nor to say , but amen , so be it , nil ultra quaero plebeius . it follows then , that none but schollars have the undoubted word of god , for people understand not original tongues , nor many priests the hebre● : and so though they say hear the word of god , they have no undoubted word of god to preach out of it ; while they take their texts out of english bibles . so people and blind priests , have no undoubted , infallible rule , touchstone to try truth by : for if this he so , how is the scripture ( as they have it ) the most perfect rule to them ? both people and illiterate priests must either get hebrew and greek , or else confesse that they live as much by tradition in england , taking things on trust from the priests , without tryall , as they do at rome ; for what difference between having scripture & no scripture in the mother tongue , when ( notwithstanding that which is so had ) men cannot be sure which is the word of god , which not but as the priests tell them so : and if priests be minded to deceive them , they may translate it to their own turn as they please , and people ne're the wiser , & so make the scripture , as a nose of wax , to stand to themselves , & lead the world by the nose as they have ever done , which way soever they will. so i confesse i. o. that i see the scriptures , as taken for the translations set somewhat lower by thee than the first manuscripts , and then your transcriptions in the place above quoted ( yet entitled too with the name of the word of god in part ) but your transcriptions , to an apex , are equalized with the first manuscripts , and both these elsewhere wholly with the light and living word . it is then the meer transcripts , and neither the first manuscripts nor translations , that thou talkest so exceeding strictly for the non alteration , or non-corruption of in a title , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being lost out of the world , and translations , excluded the lists o● thy apologetical vindication of the scripture in the externall text thereof , in vindication of which transcriptions of the hebrew and greek texts , ( not appearing at all for the english , save quatenus agreeing with the other p. . . ) thou talkst on argumentatively as follows . arg. . to prove the whole scripture ( memorandum of old and new testament ) to remain entire to this day without ablation , or alteration of it in one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tittle thou urgest p. . the providence of god in taking care of his word , which he hath magnified over all his name , as the most glorious product of his wisdom and goodnesse , his great concernment in this world , answering his promise to this purpose . rep. this leads the front of that ragged regiment of arguments , which follow it at the heels , in p. . . . being no lesse than . in number , or a whole iury impannel'd to try this case , of which this is the foreman , that speaks more then they all , for it s insisted on , or hinted at or'e and o're and or'e , in i know not how many places of thy book , as if thou laydst more stresse , and purrest more trust in this , than in all the rest , and indeed though it is a most piteous poor one , yet seeing i know no better , it may be called ( as its rank'r before the rest ) the very best in all the pack . let 's see then what force this consideration ( viz. ) the love , providence , care , and promise of god , to his church and word , engaging for the preservation , and continuance of it to a tittle , without losse , hath in it to evince the entirenesse of the hebrew and greek text to a tittle . that the love. care and providence of god is to or ore his church , and so ore his word for his churches sake i deny not in the least , and that his word he speaks he magnifies ore all his name , as the most glorious product of his wisdom and goodness , as his great concernment in this world , dearer to him than all the world besides , which his promise is for the continuance of it so inalterably entire and uncorrupt , that heaven and earth it self shall pass away , as christ saies , matth. . . before , one jot and tittle thereof shall fail or pass away ; and that not one apex , tittle , or point of that hath yet failed , or been altered , or is liable for capable to be altered or corrupted : all this i grant , for his word is the incorruptible seed that lives and abides for ever . but what 's all this to thy purpose i. o. whose talk is only about the outward writings , image , copy , letter , text , which talks of that word , and who producest all this to prove every tittle of that text to be entire ? wilt thou never learn to put , or at least to keep that difference , which somtimes , when thou art deliberate , thy self pu●test between the word that is written of , and the text , which is the meer writing of it ? dost not thou p. . . ( though i know thou blindly blendest them together both there and throughout thy book ) make the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the writing , the book , the letter one thing ; and the faith , word , doctrine declared in it , another ? dost thou not distinguish now and then ( as every wise man does ever ) between the text it self that talks of the truth , and the truth it self which the text talks on ? we know the truth , and faith , and doctrine , and word of god , which is but one and the same in its nature , essence , being , and substance , whether written or not written of , whether cloathed or not cloathed in this or that outward , accidental forme , whether displaying it self through the vail of the letter , or shewing it self more immediately in its naked native lustre , is to a tittle the same now that it ever was , in substance though all the shadowy discoveries of it wax old . and vanish , and as a vesture are folded up and changed , and pass away as a scrole that 's roled up , and grows out of date , when all letters and literal appearances of it shall be mouldered away . the word was before the letter was , aud is neither more nor less what it was , now the letter is , and will be no less than it was of old , or what now it is , as to its preservation in every point , when the letter shall be no more . so that what are all thy propositions about gods promise , and providence , and love , and care of his church and word to evince or prove the entire preservation of every iot and tittle of an outward text , or an old uncertain transcript of what was by the holy men of god some thousands of years since written ? between which word and the writing , or light and the letter which leads only to it , there 's no more proportion ( as i may shew thee more anon ) than is between the lanthorn and the light , the glass window and the sun that shines through it ; or then ( as thy self intimatest ) there is between the ark and the testament or covenant , that for a while was used to be kept in it . dost not thou count the letter the ark , p. . saying , the iews have now the letter , as somtimes they had the a●k among the philistims to their further ruine , and p. . for my own part i am sollicitous for the ark or the sacred truth of the original . yea such proportion say i as the ark , that kept it , bore to the letter of the old testament that was laid up in it , the same doth the old testament it self , the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bare letter , or shadowy dispensation bear unto the light , word of god , or new testament , which is not a literal , but a spiritual administration now as it would be f●lly and absurdity in the abstract for a man to argue the light to be the proper name of the lanthorn which exhibits it , the sun the proper name of the glass it shines through , and the writing or letter of the old testament the proper name of the ark , in which it was laid up , and then to affirm all the properties that appertain peculiarly to the light , sun , letter , belong to the lanthorn , glass , ark respectively , and to plead from the unchangeableness of the light , the permanency of the sun , the long duration of the letter . ( some of which in some uncertain copies abides to this day ) that the lanthorn is unalterable , the window inviolable , the ark abiding the self same , and not one jor or inch of it is lost or altered to this day ; but in all points in the same that it was when moset made it , because some copies , imagess and pictures of it are found painted on walls , aud printed in books , or so , to this day , semblably as ridiculous it is to the full to argue the letter is immediately come to us from god without interveniency of any medium obnoxious to fallibility , the text is not capable to be altered , not is altered in one tittle so , but that its intirely the same that it was at first in every point , syllable and iota , because the light , faith , doctrine , truth , and word , which is as the sun , the same still and preserved in the providence of god , full , firm , and sure , as all the ordinances of heaven are , whether it shews it self through a glass only or without it . now then howbeit we own all that which i. o. tells of the providential care and promise of god as to the preserving of his word to his church to be true , as told of his word , yet as spoken of the letter , as gods great concernment in this world dearer to him than all the world , the most glorious product of his wisdom and goodness , and such like , and as urg'd in proof of the text , and each tittle of that to be entire and eternal as the heavens ; i say ( as so ) every tittle of it is false . and i would fain know of i o. what text of scripture god ever made such a promise in concerning the text or the scripture , that he would in his care and providence preserve every titt'e of that outward writing , for his church and his words sake , which was written at the motion of his spirit , so that it never should be so mis-transcribed in any tittle of it , but that in the greek and hebrew copies ( not english ( mark that ) nor any translated , but only transcribed copies ) he would keep it from being so adulterated , vitiated , altered , depraved , and interpolated as not to be every jot the same verbatim as at first : i say i. o. where is that promise so made to this purpose , which his providence is so engaged to answer ? is it in isa. . . the place thou quorest together with a whole nest of others to the same end . p. . ( viz. ) matth . . pet . . cor. . matth. . . not one of which make one jot of mention of the letter , text , or any tittle thereof at all ? that in isaiah there cited is hinted at , and harp : upon to the same tune in , or pages in thy d treatise , viz. , , , , , , . in all which more or less , in whole or part thou talkest much of the transcribers lying under a loving and careful aspect from the promise and providence of god in beir transcribing , alluding all along to i● . . as if god had there engaged himself by promise , as it were , to guide their hands that they should not erre in a tittle for his word and churches sake : but is there the least tittle of such a promise there made ? and look it ●ore again , and see if there be such a thing touche upon in the least , either expressly or implicity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as thou speakst ) or by consequence either immediate or far fetcht : the words are these to the church , under the new covenant or gospel : my words which i have put into thy mouth , shall not depart out of the mouth of thy seed , nor out of the mouth of thy seeds seed from henceforth for ever : here i confesse is a promise to keep his words in the mouths of his servants under the gospel in the latter dayes especially , so that they shall by word of mouth , and writing , bear testimony against the world to his truth and name , even the whole seed of the righteous successively for ever , without fail , as now they begin to do , even ●abes and sucklings , out of whose mouths and stammering lips the lord is speaking , to reprove the world , and the proud doctors , pharisaical , self-seeking teachers , and to convince all ungodly ones of their ungodly deeds and hard speeches they speak against him in his saints , in whom he comes to judgement : but what 's this to the preservation of i. o's . greek and hebrew texts to a tittle , without alteration ? this is not spoken of the continuance of any outward scripture , but of that word of faith , in the heart and mouth , which the apostles rom. . preacht to turn men to , telling them 't was nigh , and they need not look without for it : was ever man so bemoped , as to draw such a conclusion as thou dost from that scripture , ( viz. ) that every tittle of the text of scripture given out of old , should be secured without one jot of losse , to the worlds end ; and if that were the promise there made , it was never made good since ( as is shewed above ) the scriptures of sundry whole prophecies and epistles , written by inspiration , are lost since then : nay rather , and indeed , that text produces a truth , which thou deniest , that in the last dayes his word and spirit shall be ( de novo ) so poured out , shed abroad , and planted in the heares of his handmaids and servants , sons and daughters , that they shall prophesie , and reach as of old , by word of mouth his word , as put into them by god himself ; yet i. o. i know not how often betakes himself to that text , to make good his talk of the eternal entirenesse , to a tittle , of his outward text , in the greek and hebrew transcripts thereof , without which the word is as true entire , and secure , ( as it is when the text is entire ) when the text is torn to pieces , and every tittle of it mouldred away . beside , if that were a promise of preserving the text , it must evince the text , is to endure for ever , world without end , as the word it self doth , for its never to depart for ever , from the seed that it 's there promised to , but i. o. confesses , the scripture is not to abide for ever , in its use ; which is onely faith he , ex. . s. . presenti statui , &c. suited to our present state , and ( say i ) as it shall cease , as to it's use , so once to its esse or very being . obj. and if i. o. urge , as he does in effect , that it 's true , the word , and doctrine , and truth , is the thing promised to be continued for ever primarily , but consequentially the letter and it's tittles , for as much as without it be preserved in that , and that be preserved entire to a tittle , the word it self cannot be preserved from corruption . rep. he had as good have told me , ( & as soon i should have believed him in it ) that because moses by gods appointment made an ark , to lay the book , tables and letter in , the two tables and letter written on it could not last any longer then the ark , or be kept from being lost any where be not kept so entire , that not one bit or scrap of it be broken or lost , there is no hopes that ever the light should shine out or be kept alive , or be beheld , yea if one inch of horn , or a nail , or the least pin about the ark had happened to be shattered , or got any knock , or any odd corner of it be broken off with being carried , jumbled , or tossed to and sro between israel and the philistines , there had been no means of preserving the letter from being lost ; or as if one should say , the glasse window is set up that the sun may shine through it , therefore suppose that to be crackt , or to have any flawes in it , or to suffer the losse of but one little piece of a pane , there 's no likelihood of enjoying the clear bright beams of the sun , more distinctly , or at any certainty , nor can i be satisfied unquestionably , that the sun it self remains inviolate , unlesse ye can assure me that there is every barley-corns bredth of the glasse-window , without any losse , as it was at first setting up , though yet we see now the sun both is the same , and is better seen , when beheld without a glasse then thorough it , and is most clear when the glasse window is taken down , and it beheld more immediately in the light that shines from it self , he were fit to be canonized for a fool , that would count him a very wife man , at least ; as to that affair , that should so affirm ; so let who will esteem of i. o's wisedom in this point , yet i am not such a fool yet , or not so wise , or something , as to believe him : howbeit , who e're believes , or believes him not , in such wise as this aforesaid , he talks in effect ; while p. . . he sayes thus , without proof ( as he does most things ) according to his own vain thoughts , as followes , viz. i. o. the providence of god hath manifested it self , no lesse concerned in the preservation of the writings , then the doctrine contained in them . rep. which is a loud one , for many holy prophets writings are lost , but not a doit of the doctrine . i. o. the writing it self being the product of his own eternall councel , for the preservation of the doctrine , after a sufficient discovery of the insufficiency of all other means , for that end and purpose . rep. which is another , for the doctrine can never perish , if every tittle of the text should . i. o. the malice of satan hath raged no lesse against the book , than the truth certained in it . rep. which is a third . for satan will allow people bibles and texts enough to talk of truth out of , so they walk not in truth . i. o. it was no lesse crime to be traditor libri , then abnegator fidei . rep. which is a fourth false tale , for the burning the book can't murder the faith as having the light does , which with it's fellows , i have disproved , and given reasons against , above ; and while p. . . . in answer to capellus his honest grants , that the saving doctrine of the scripture , as to the matter and substance of it in all things of moment , is preserved in the copies of the original , and translations that do remain , j.o. assenting first to it as truth , to the overthrowing of himself ( as he often does ) that notwithstanding all the errours and mistakes in the most corrupt translations , yet every necessary , saving , fundamentall truth is found , sufficiently testified to therein ( or if he deny that of translations , let him do it , and see what a pickle he puts poor people into , who upon the account of that denyal , will be found not to have all saving truth in their bibles ) he asserts . i. o. that 't is not enough to satisfie him , that ( in his doted on transcribed copies of the original ) the doctrines mentioned are preserved entire , every tittle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must come under care and consideration , or else injury is done to the providence of god towards his church , and care of his word , and that it will not be found an easie matter , upon a supposition of such corruptions of the originals , ( in tittles and points &c. as is pleaded for against him ) to evince unquestionably , that the whole saving doctrine it se●f , at first given out from god ▪ continues entire and uncorrupt . rep. oh grosse , as if the entirenesse of the eternall truth , that was before all external text was , was now so subjected , as to depend on the entirenesse of a tottering text for its security , or else is lost for ever ; and yet yielded to be preserved entire in translations , that are corrupt in more then tittles , but not possib●e to be kept entire in transcriptions , if any tittle be mis-transcribed therein . i o that the nature of the doctrine is such , that there is no other principle , and means of its discovery , no other rule , or measure of iudging and determining any thing about or concerning it , but onely the writing out of which it is taken . rep. as if the doctrine comes from the writing , when as the writing came from the truth and doctrine . i. o. it being wholly of divine revelation , and that revelation being exprest onely in that writing . rep. absit absurdum , de quo vere dicitur quod posito uno sequuntur millia . as if revelation were not made more truely , clearly , distinctly , and immediately by the light and spirit , then ( mediante litera ) by the mediation of the letter , that comes from it , in which thou sayst revelation only is made , before which yet the doctrine was revealed . i. o. that upon any corruption supposed in the transcript copies of the originall , ( but not the translations ) there 's no means of rectifying the doctrine . rep. no , by no means its like , as if the spirit and light could not now possibly reveal it , as easily as at first , and as if truth were not as equally by the spirit exposed to the understanding of men in all ages , as in some : and as if pure revelation were not made now by the light , and spirit of truth , which depends solely on revelation , as it ever did , and not on a letter that came from it . thus much to the first of those scriptures urged by thee i. o. to prove the promise of god to preserve the scripture , even ! every tittle of the external texts in transcripts , ( not translations ) , for ever , and the second is like unto it , ( viz ) math. . . where though christ talks of not one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or tittle failing , he that shall understand him speaking there , of the outward writing , and outward tittles of the law of it , many tittles and books , of which were lost before that , and not of the light it self , which is that law , the letter is but a copy of , and of the word it self that christ speaks , which is that that is heard by his sheep onely , in the heart , and that comes immediately from his own mouth , understands neither what he says , nor whereof he affirmes ; yet in three places i. o. quotes it to evince the integrity , and identity of every tittle of the text , as 't was at first , ( viz. ) p. . . . the third is as little , alias not one jot not tittle to i. o's purpose , ( viz. ) pet. . . where peter speaks no more of any outward texts or transcripts , then if he had said nothing at all : nor of such a corrupting thing as manuscripts , texts , and transcripts , titles , and dead letters are , but of the incorruptible seed , the word of god , that liveth , and endureth for ever , ver . . even the word of the gospel , which was that word of faith paul also writes of , rom. . . which was preached by the apostles , and testified to by them , and their scripture , and moses scripture , deut. . . and all outward scripture , that its nigh within , in the heart and mouth . the fourth , viz. cor. . no verse of which is quoted , is so far from adding a cubit to i. o's cause about the scripture , that there 's no mention made of any scripture at all , thoroughout the whole chapter ; so that what verse he should infer or scrue any thing from , to evince the scripture to be entire to a tittle , i can't imagine . paul tells of things he had delivered to them before , which-whether it were by word of mouth , or epistle , he intimates not there ; but whether it were by orall preaching , or writing is much at one to i. o. for if by writing , which serves i , o. most , yet he means not the writing it self , or epistle , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things he delivered , as he did to the thessalonians , . thes . by word , or epistle , and if i. o. will have it so , that t was by a former epistle , then he serves me against t. d. and himself , more than himself against me , acknowledging the first epistle of paul to corinth ( which he wrote before the first of the two we have , and mentions . cor. . ) to be authentick and canonical and so that a whole canonical epistle of that holy apostle ( and that 's more than a tittle , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is utterly lost . the fifth , viz. math. . . teaching them to observe whatever i command you , and so i am with you alway , even to the end of the world : which way i. o. can from thence conclude a promise for every tittle of inspired scripture to be preserved for ever entire without losse , or alteration , i see not ; but i see one thing , that if i. o. hobble but upon a text of scripture , he thinks at a venture it must serve his turn , about the entirenesse and integrity of the text , and its tittles , though there be no mention of scripture made at all in it ▪ for here 's none in this , in which christ bids them , teach the nations to observe what he commanded them , and that they did , & he promised then to be with them alway , to the end of the world , as he was , and is ever with his people , by his light , word , they being turned to it themselves : but what 's all this to the tittles of hebrew and greek texts ? unlesse i. o. say they are the christ that he meant , when he laid i will be with you ; never did i see men in two books so miserably wrest , and mis-interpret scripture , on pretence of vindicating scripture , as t. d. and i. o. do . yea i. o. there is scarce any , or but very few , of all the scriptures thou quotest in all thy books , but thou pervertest them more or lesse , as t. d. does the most , if not all he meddles with : whether about the scripture , or the word , or foundation , or rule , or what ever else . and as for these five last examined , if thou hadst not sent me to them to that end , i should as soon of my self have gone to seek a dolphin in the woods , as lookt into any one of them to find god promising in his love to his church , and word , and in order to the preserving of them both , to be carefull to set his providence so on work , as to lay the transcribers of the scriptures in the hebrew and greek tongues ( but not the transla●ors of them into other tongues , in which yet his care , and love to his church , though not to the clergy , that trade out of their original texts , would as much appear , and his truth , and most mens souls are as much concerned , and more too , then in hebrew and greek texts , if the scripture were the onely way to life ) under his loving aspect , so as to see they should not misse , nor falsifie in a tittle ; though he would leave translators out of the lists of that loving aspect , to erre and corrupt as much as they would : for howbeit i ken not the mystery of i. o's mind , in this , nor any reason why ( if god love his church and word ) he should not in his care to preserve both , oversee , with a loving aspect , that translators should not mis-translate , as well as transcribers not mis-transcribe , yet i. o. allowes the loving aspect of god to transcribers , but ( whether god himself do so or no , i dare not say ) denying that great favour as in which his church is much concerned , as in the other , to translators . for p. . speaking of the chaldee paraphrase , he sayes thus , viz. seeing it hath not lain under any peculiar care , and mercifull providence of god , whether innumerable other faults be not get into it , and errours , not to be discovered by any varieties of copies , as it is happened with the sepmagint , who can tell ? no promise , nor providence , nor mercy , nor loving aspect , to the poor peoples scripture still , which is that of translation onely , for they cannot read hebrew and greek , their part may go whither it will , god looks not after it : but such darlings do our doctors and clergy men deem themselves to be with god , that his love , care , oversight , promise , providence and all , is towards every tittle of their transcripts , that they may trade with their text , and mete out what they will to men for money from it ; should any qua. make such mad conclusions , their books would be good enough to be burned ; and thou i. o wouldst iudge them no better . egregiam vero laudem & spolia ampla refertis tuque liberque tuus , magnum & memorabile nomen . having foild the front-guard of that ragged rout , the rest that have far lesse reason in them , ( if lesse can be ) are soon routed . arg. the second , is the religious care of the church ( not of the romish synagogue sayst thou ) to whom these oracles of god were committed . rep. what church then ( if not the remish synagogue ) hath had that commission of the scriptures to her , and that religious care thou here talkst on , to keep every tittle of the text entire , without losse or change ? i do not say that the now romane harlot hath now or ever had in her apostatical slate , such a commission of the scripture to her , as she pretends to , as if they were the onely trustees , to whose care and custody the text was committed of god , for as to their proud prate , and peculiar claim , to such a preheminent power , to be keepers and preservers of the scripture , i deny it , nay with thy self in the . . . . pages of thy epistle . i disown and damn their deceitfull pretence , to such a trust reposed in them : and if they had enjoy'd any such , they have ( as thou sayest truly ) manifested a treacherous mind , and falsified their trust egregiously , and so cannot stand in judgement , if called to account upon their own principles , having indeed so far as they have had to do with the scriptures , altered , added , detracted , depraved , vitiated , interpolated , and done what not ? to corrupt them , during the long time of their dominus fac-totum-ship , in whole christendom , about scripture , and every thing else ad extra , that had any pretence toward the truth ; and while the scripture of the old , but the new testament , more specially ( seeing the iewes reject it ) lay lockt up from all the laity , within the lines of her conclavical , clerical conemunication ; for though de jure they ought not so to have impropriated it , but were arrogant usurpers in so doing , yet that de facto they had the grand custody of that ye call your canon , and changed it as they pleased , i should judge thee more silly then i am willing to do , if thou shouldst deny it , there being no visibly constituted christian church , as to outward order , in all europe , that was other then a member of that blind , babylonish body , for at least a thousand years together . but if that church had not ( as i say they had not ) canst thou tell me what church had the exact tale of so many books of the scripture , as ye talk on , and call your canon , committed to her of god , any more then they ? or if thou say the whole true apostolical church of christ , under the gospel , had that scripture we count the canon , and no more , committed to it , where was there ever such a thing done ? by whom ? or when ? canst thou tell us any of this thou talkst on ? or give us any testimony of scripture for this , or trusty tradition , or any ground whereupon to act divine faith in this ( with thee ) so fundamental a matter , save ●he fiction of thy own fancy , and thy own meer untrusty thoughts , and blindly confident conjectures ? thou thinkst that in . tim. . . will serve thy turn in this case , but i have overturned that already : and if ever there were such a divine commission of so many writings , as a canon by christ or his apostles to the gospel-church ( though i abhor that paultry , novelly pretended primacy of rome , over other particulars ) yet while it remained in its primitive apostolical purity , it had as deep a share , as any other , in that commission of the canon to her ; and so thy two questions , ep. p. . what scripture was this they say was committed to them , and when was this deed of trust made unto them , have full as much in them ( but that plane nibilest ) to answer thee withall , as thou hast to answer me , who of the church to whose care and custody thou sayest the scripture was committed since christ , and by him , or his apostles ; do here ask thee , what church is that ( for thou amazest thy own , and seek'st ( as priests do ) to stun other mens minds with the name of the church , the church ) but what church is that , whose care is said by thee to be so great , whilst rome's was so little , to keep every tittle of the text entire , and to whose care and custody it was to that end committed , and intrusted ? and ( in thy own words to rome , so ) i to thee , propound , what scripture was this , or where was this deed of trust made unto them ? and since it was not the church of rome ( as i freely agree with thee it was not ) what church was it ? or where liv'd it , or by what name or title , beside that generall blind people-confounding name of church , dost thou call it ? was it some one universal , catholick , visibly constituted , true christian church , that had such a constant , clearly visible continuance , and successive outward orderly being in a body , as that romane harlot hath ever seemed to have from christ , downward to this day ? was it your ( what should i call it ? ) mingle-mangled episcopall-presbyter-independant church , that 's run out from the womb of that babylonish bawd , through the loines of your late fathers , the prelates , and scottish presbyters , into that ragged , patcht posture , wherein it now stands , like a participle , that 's neither this nor that , nor noun substantive , that can stand by it self , without the magistrates help , nor verb that betokens either doing or suffering , any great matters for the truth , but most like an adjective that leans upon parliaments , and earthly powers to uphold it , partaking with all sides , as occasion is , and of all formes something , yet is just nothing , but some participle , or papalprelatical-presbyterian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i.e. ) vere nihil but a mongrel ? was it this church , that is one , not individually , but specifically the same , with what yours is , at this present , derived downward , and carefully receiving the scripture downward entirely , in all its hebrew and greek letters , accents , points , tittles , and iota's , without change , or losse in the least ? is so shew us but some few footsteps of such a thing through the time of the catholike apostacy , as a visible constituted church , which might have been known by the distinction of elders , bishops , deacons , &c. in the dark dayes of romes dominion , ( except that of rome it self ) that had the canon constituted of no more nor l●sse , but just so many scriptures , letters , stories , tittles , iota's ( as thou trislingly tatlest ) by the apostles , and so committed to their care , and as carefully handed down to you linguists , in every letter of the original languages , without alteration , addition or diminution ? but i more than suppose thou shalt as soon find , and follow to a hairs breadth , the very way of a bird flying , or an arrow shot through the air , as decypher such a matter : and if the papists should put the question , de novo , to thee , as they did long since , to the protestants , where was your church before luther ? if thou couldst prove the pedegree of thine so high as luther ( though witnesses to the truth more or lesse , in all times , suffering in sackcloth , in the most dismall dayes i own , ) yet thou wouldst be as much puzled to prove any other constituted church , that kept so entire ( as thou talkst ) thy constituted canon , in all christendom , beside that of the romish synagogue , that corrupted it , as that namelesse author was , who wrote an answer to it , , entituled luthers predecessors , who though he quits himself well in proving downward from iohn wicklisse , who was well nigh . years afore luther , but . after christ , a company of particular successive sufferers , for some truth that began to shine out again from under the romish smother ; yet can instance no higher then io. wicklisse for at least a . years upward , any thing at all , but an universal dominion of the church of rome , confessing that if the papists will tye him to prove any visible constituted church beside theirs , before luther , the task is unequall because the records are wanting , and also because the church was not in the long time of apostacy , nor yet was to be alwaies in such a manner visible ; which is the very truth , for the true church was to be , and was according to the word of prophesie : rev. . in a waste , suffering , afflicted , desolate , forlorn , widernesse , condition , trodden under feet by the gentiles , coming into the out court , the outward name and profession of christianity , rev. . and as when in her primitive glory she was cloathed with the sun , and a crown of twelve stars on her head , i.e. the doctrine , truth , word of faith , the apostles preached ( and not simply those few of their naked writings , and letters , and texts , and their tittles , and thou simply contendest ) on her head , and the moon , i.e. all changeable things , such as all texts , and transcripts , and tittles , and iota's are , under her feet , so when she came into her forlorn solitary state , in the time ( which was while the whore , or clergy began to ride the beast , and fit upon the waters , tongues , nations , kings , and kindreds of the earth , and to cry ecce duo gladii hic , to claim both swords and to become supreamly ( as she made her sub-sub , or magistratical power , that bore her up subordinately to her ) not onely custos utriusque tabulae , vice-preserver of both tables , but pretendedly , custos utriusque testamenti , chief commissioners , trustees , and keepers of both testaments ) when she was driven to and fro , and chased like a roe , or sheep , and kept under , and domineered over , by the said mystical whore , and hunted , as well as by the heathen emperors , in the first three hundred years , or ten first persecutions , she was in her several witnesses massacred , murderd , hang'd , burnt , headed , fryed , flead , tortured in all the wayes that tyrants could invent ; though you that have no changes , and therefore fear not god , and sit at ease in your ce●ls , and are not shifted from vessel to vessel , and so like moab , have an ill sent settled in you , can have time to talk to each other with your tongues , and in your treatises about your texts , in severall tongues , and your letter in this language , that and t'other ; yet the true church , which , but that the care , and providence , and presence of god was with her according to his promise , full hardly kept , and had much ado to keep the truth in the inward parts , and her self from the outrages committed on her ) had other weightier matters to mind , and look after , and meddle with , then the seeking out , and looking up , and keeping , and preserving of such toyes , as ye are now taken , and wholly taken up with ; that is to say , the integrity of the hebrew and greek texts , the points , vowels , accents , triviall tittles , and iota's : and where thou find'st the spouses care , according to a commission given her from god , to be so extream , as thou intimarest about these matters ( excepting in thy own nfinitely forging fancy ) no wise seeker shall ever find . arg. thy third is the care of the first writers in giving out authentique copies , of what they had received from god unto many , which might be rules to the first transcribers . reply . o' cur as hominum , &c. from whence didst thou fetch this false and foolish piece of faith , save from the old fathomlesse fountain of thy own fancy ? which , if something as good as nothing may serve ( as easily it may to fasten falsity upon fools ) will find something to say for every thing that it finds occasion to fain ; where readest thou that the first writers of every corner of thy ( so called ) canon , ( which thou must adaequate thy proof to , as well as to the whole , or else thou syllogizest short of what thou aimest at ) took such care to give out authentick copies of what they wrote , as from god , unto many , to ●●is end , that they might be rules to the first transcribers ? alas poor imagining man , they that were ministers not of the letter , but the spirit , were not so full of care , as ye are , and as ye ( measuring the enlargednesse , and copiousnesse of others , by your straitned , narrow , sca●ty selves ) conceive they were , about such emptinesse , as copies of what they wrote , transcripts , texts , tittles , points , i●ta's , v●wels , accents , and such accidental stuffe , as is not de esse to the kingdom and gospel of it , which they published : if any of them did as once paul did , will that the colossians should let laodicea read what he wrote to them , and read from laodicea what he wrote thither , whether in●a transcript , or the original copy , which might passe between two near sister-churches , who knows ? yet how many copies , and to how many did he give out copies , of what he wrote to particulars , to be transcribed , and kept , and committed to the whole church of god , as a rule for future transcribers , and a rule of faith and obedience , and such like , to all ages of the world for ever ? his first to the corinthians , and to ephesus , and to laodicea , for all his desire it should be read by the colossians , happened to misse your bibles , to be bound and bundled into which i know it was no more intended , then sundry others that are there , which he wrote to particular , and some private persons , about private , particular , and personal affairs ; some wrote more generall epistles to all saints , then in being as peter , iude , iames , iohn , and they might be ( but between might be , and necessarily must be , there 's great difference ) as generally read as they could be , where e're they came , as being of more direct and general concernment to all , as in that capacity of saints ; and some wrote more particularly , as occasion was , and they were moved by the spirit , ( in which they did all that they did at all , and not in the movings of the flesh ) letters to private persons about private matters , as iohns short letter to gaius , and pauls to philemon , and timothy about the bringing of his cloak he left at troas , with carpus : but did either one or t'other of these give out authentick copies of these two private letters to many , to be a rule to the first transcribers , and rules to all saints , to the worlds end : 't is true , they are in your bibles among others , that were got together , and it pleases me well that they are there , and should , if you had all that ever the apostles and prophets wrote , whereof if you have the th . or th . part , it s more then either you or i , or any man now knows , and much it matters not for the certain knowledge of such an uncertain , unprofitable thing , but what of that , will it follow , that these about onestmus his being received into his master philemons service again , and iohn's telling gaius , he would not write more to him now with pen and ink , but hoped to see him shortly , were ever intended by them to be the canon to the church of god in all ages , which must be committed to the care of transcribers , to be successively copied out to a tittle , so that on supposition of any corruption , or change of a letter , in the writing them over , the eternall faith of god would cernally fall to the ground , and the word of god not be preserved fr●m being lost , ( as thou dotest ) much more , if those whole letters or epistles themselves should be lost , then actum est , &c. no other means of discovery , nor recovery of the whole substantial truth , but that would fail together with them ? must those be also submitted to so strictly , that he that should not beleeve every external tittle of the text , there transcribed , to be the word of god ( as thou tellest us ) should be left inexcusable in his damnable unbelief , and be in peril of eternal damnation , and such danger as i. o. dreams , and would draw all men into the dream of , together with him ? scilicet is superis labor est , ea cura quietos sollicitat : as if the saints of old , and they now that live at rest in god , 〈◊〉 witness god dwelling in them of a truth , had nothing to do but belabour ●hemselves , and cumber one anothers minds , as our wife clergy does , who are wearied in the greatnesse of their way , and are mole ruentes sua , as suis & ipsa a roma viribus ruit , with continuall wrestlesness , and as endless , as easelesse care and thought of a e i o u tittle , and such nugacyties as these , that are ●atcht in i. o's head piece : whom i here give to understand , that while they , like the tiberian massorites , at their do-little academies , are so seriously doing of nothing , and as childish in serious things , yet nos nucibus facimus quaecunque relictis . arg. thy fourth is the multiplying copies to such a number , that 't was impossible any should corrupt them all wilfully , or by negligence . rep. nugae ! why impossible to corrupt them all ? if not by wilfulnesse , yet by negligence , was it impossible that there should be variation in tittles and iota's , ( which is corruption with thee ) in them all ? hast thou any more infallible security against the mis-transcription of them all , then thou hast against the mis-transcription of some onely ? surely a man well in his wits would have argued thus : it was possible to every individual of the copies to be mis-transcribed through negligence , or wilfulnesse , or weaknesse , and against the will , or something of the transcribers ( none of them being any more then fallible ( as thou sayest p. . though never so honest ) therefore it was possible at least , and not impossible , but that they might be all mis-transcribed ▪ and so corrupted . ●●●●●ver might be spoken of every individual copy , as to its lyableness to ●●●●●ation ( caeteris paribus , ) supposing all the remote transcribers to be but f●●lible as well as some ) may be said of all the copies , as well as of any one of them : and if the ability of some transcribers , might be greater then that of other some , yet ( as thou sayest of the translators ▪ p . ) thou having no security of the principles , or honesty of the ablest●●●s them , for what thou knowest , what ere thou thinkest , they might be a'l mis-transcribed , as well as any one , and however seeing thou veildest , som● might be , if all could not , it would puzle thee not a little to d●clare to him that asks thee , which is right and which wrong , and in which possibly the transcribers might be mistaken , and in which it was in ●●ssible they should ●e so , and which do , and which do not agree with the autograph● , none of which are left to correct it by ; there being no more then the apographa now remaining . but assuredly what mistake wa● possible to befall my one of the copies , was not impossible so befall every of them , and so far art thou from denying it to be possible , that some mistakes and v●●iations might befall some copies , for all thy peremptory pronouncing it impossible , that variations should befall them all , in regard of the number of copies that p. . upon that self same account of the multitude of transcriptions , thou pronouncest it utterly impossible , that all the transcriptions should be made without some variations and mistakes ; thy words there being these , ( viz. ) that so many . transcriptions , most of them by private persons , for private use , having a standard of correction in the publike asse●●lyes ready to relieve their mistakes , should be made without some variation , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or impossible ; o ye ridiculous ringles & round os that i. o. makes and runs in ! he complains of capellus , p. . for asserting variations in all the p●esent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or transcriptions of the old testament , upon meerly uncertain conjectures , yet upon as meerly uncertain conjectures himself asserts , that they are not all corrupted ; yea he sayes ( a he thinks ) that its impossible there should be mistakes and variations in all the transcriptions , and yet that it is impossible but that mistakes and variations should be in many of them . quis legat haec ? min tu istud ais ? quis non ni i nemo . arg. thy fifth , is the preservation of the authentick copies , frist in the iewish synagogues , then in christian assemblies with reverence and diligence . rep , what 's all that in proof , that there 's no variation in copies of the hebrew and greek text , in so ●uch as in tittles and iota's ? if thou couldst prove , as thou dost b●t onely propound it , as thy opinion , that authentick copies were kept with such reverence and diligence downward to this day in christian assemblies , which christian assemblyes ( unlesse thou count upon those of the romish synagogue as such , which onely remained in an outward way of assembling ) were not kept in the posture of constituted christian assemblyes themselves , much lesse then authentick copies of the original text entire in them , for a thousand years , and upward ; but when they were in assemblies they rather look● each at their translated copies their severall mother tongues , then at the hebrew and greek tittles , and iota's , that thou so openly tatlest for with such earnestnesse , as if all divine truth , as to our knowledge thereof , did entirely and eternally depend upon them ; what dribling doings are here for a doctor ? arg. thy sixth , is the daily reading and studying of the world by all sorts of persons ever since its first writing , rendring every alteration lyable to immediate observation and discovery , and that all over the world . rep. what 's this to the purpose ? when was there more reading , and studying the scripture by all sorts , all the world over , and tumbling to and fro to wearisomnesse by the scripture-searching scribes , that never hear gods voice , nor come to christ the light , that they may have life , and more close and curious prying , and critical observing of the points , and vowe●s , & accents ; by syllabical and punctual schoolmen as at this very day , in their academical entercourses , and interchangeable pro and con prate , about punctations , from one nation to another ? yet when more variety then now in the copies of their texts , which the more they dive into the more discovery they make of the diversity of their transcripts ? but the matter is not mended for all that , nor the multiplication of errours and various lections and mistakes of more then tittles , in writings , or printings , and reprintings , and why much reading & study should be a means to prevent mistakes of old , that 's none now , though more forcible then formerly , if any efficacy were in it at all that way , either i have not reason enough to render the reason of it , or rather there is no reason for it at all , and that indeed is the very truth . arg. thy seventh is the consideration of the many millions that looked on every tittle and letter in this book , as their inberitance , which for the whole world they would not be deprived of . rep. what people be those that lookt on every tittle and letter in the bible as their inheritance , which for the whole world they would not part with one tittle of ? for my part , i look upon them as ne'r the wiser for that , if they were as many millions of millions , as thou sayest there are millions of them ; for my part i love the bible as much as i do any book in the world , and upon a true and just account , and in a right way honour it as much as any man does , i. o. himself not excepted , for all his high unjust adorations of it ; and as for the holy truth that 's declared in it , i have bought and paid so dear for that , that no lesse then all that i had in the world , of what sort soever , lust , pleasure , honour , riches , or righteousnesse of mine , is gone for the sake of it , and to have all that ever i lost for it i would not sell it again , yet all the tittles and letters , accents , iota's and points ( which i. o. counts his such a rich possession , p. . ) that are in all the hebrew bibles and greek testaments i have , and i have more than one of each sort ; any one shall have of me for five pound , and lesse money ( and the books themselves to boot ) and that is lesse then the whole world , and yet i shall hope to enjoy not a tittle the lesse of the word of truth , that is therein told , if i sincerely attend to the light the letter calls to , though i should never neither buy nor so much as look into any outward copy of the original text more while i live . and whereas i. o. sayes , p. . somewhat sutably to what he sayes here , that the church of god , doth now , and hath for many ages enjoyed the copies of the original languages , as her chiefest treasure . i say that is one of the chiefest untruths that have been told yet , among those many that he hath treated out of that whole treasury of tales , and vāin thoughts that are in his heart , out of the abundance of which evil treasury his mouth speaketh , and pen bringeth forth evil things : for though the churches of mans constituting , of which i. o. is yet a member , and the ministers of mens making at the vniversities , do now rejoyce in transcripts , copies of the hebrew and greek texts , and iota's and points , and tittles , and such like toyes and trappings , and fruitlesse furniture , as their chiefest treasure , rich possession , and inheritance , which they glory and blesse themselves in , & for the whole world will not he deprived of , knowing that they must be deprived of all their worldly excellencies , if they come once to part with them ; and do cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all truth tumbles to the ground , if any jot and tittle of their original texts , and hebrew punctation fail , and they see no way to be delivered from utter uncertainty in and about all sacred truth , ep. p. . ( in such wise as the antichristian churches did in darker times behind us , and do still in the dark places of their several habitations , count old mouldy latine masse books , and new moulded eng●ish liturgies , letanies , and scottish directories ) meliori ●ute , of a little better mould yet then the other two , a thousand fold before the best of which yet i prefer the scripture directory , whether in its original transcripts , or but translations ) their chief spiritual treasure , crying out , that all true faith , worship , church , word of god , religion , and all is like to be utterly lost , if these be taken away till the remove of which religion was never rightly found . yet the church of god , which is now the some that it was in substance , before any scripture at all was , in rerum natura , both ever did , and doth still count christ the light and life , of whom the letter onely testifies , her chiefest ioy and treasure , luk. . . joh. : and not the outward text that doth but talk of him , much lesse the meer accidental adventitious parts thereof , quae possunt vel adesse vel abesse sine scripturae interitu , which as the whole scripture it self may be either present or absent from without the corruption of the substantial truth or word . but whose treasure the scripture is , or is not , it 's little , yea nothing to i. o's purpose , to prove a non-mis transcription of the scripture : we see i. o. and many millions more , make much of , and more ado , about every tittle and lota of the text , then they need do at this day , and yet , with a non obstante to all that , the variety of lections are a thousand times twice told in transcripts and translations , and if we will believe i. o. p. . frequent insinuations of an infinite number more are yet to be collected . arg. the eighth , as to the old testament in particular , is the care of ezra and his companions , in restoring the scripture to its purity , when it had met with the greatest tryal that ever it underwent in this world , considering the paucity of copies then extant . rep. ezra and his companions care was as great no doubt , as mans could well be in that case , but ultra posse non est esse , they could do no more then they could do , as to the restoring the purity of the scripture when corrupted ( and that 's questionable , whether they restored it so perfectly , as not to leave out some tittles or iota's , yea and whole books too , because they could not find them , witnesse all those forenamed whole prophecies that are wanting ) but what if their endeavours had succeeded so , as to set all to rights as perfectly and exactly to a tittle , as 't was at first giving our ▪ might it not as likely , and much more be corrupted , vitiated , altered , in points , tittles , and iota's , between ezraes dayes , and now through the many tumbles , catastrophes , revolutions , and greater changes of times and things , then that of the babylonish captivity that have happened , then in the dayes of its so long steady standing , while it was reserved within the bounds and confines of the iewish church onely , and yet here thou intimatest it to have been then exceedingly charged , depraved , and defective , or else how could ezra and his fellows be said to restore it to its purity ? thou art very hard put to it for a proof of the present integrity , and purity of the hebrew text to a tittle , that goest two thousand years backward , asserting that it was restored to its purity then , and thence concluding , that it stands as entire to a tittle now , as then it did ; thou mightst as well have gone a little higher , and argued thus from before ezra , ( viz. ) the hebrew text was at first written by the holy penmen , moses , david , isaiah , and the other prophets truly , and according to the mind of the spirit , therefore it stands so entihe 〈◊〉 this day ; but thou seeing ( for all the iewes great care to keep it , thou makest such an argument of ) it was much corrupted before ezra , therefore beginnest thy account of its integrity to a tittle no higher then him , in whose dayes thou deemest it was , de novo , most perfectly rectified , ad amussim , reckoning rashly ( as thou mostly dost ) and in no wise considering that thou hast no more , but much lesse security against its alteration from ezra downward , to this day ( not knowing what heedlesse hands of carelesse scribes it hath since come under ) then there was from ezra ●●●ards , from the time of its most pure giying out , in which juncture yet it so fell out , that as that which they found of it in ezras dayes , was by thy own confession much corrupted , so not a little of i● was lost altogether : but ( to knock this argument more fully on the head ) thy self confessest that ( as great as the care of ezra was , to restore the text of the old testament to its purity , and to compleat the points ) it hath since then slipt so far out of order , that as to the points according to the iewes general faith , it received a great reviving , and restoration to their right , and knowledge by the massorites , when they had been much dis used , quoting r. azarias in proof of it . p. . . and so hast routed thy own argument with thy own hands . arg. thy ninth , is this the care of the massorites from ezras dayes , and downwards , to keep perfect and give an account of every syllable in the scripture , citing buxtorfius . rep. here thou supposest thou puttest in sufficient security for its non-alteration in a tittle to this day , but of the massorites care if i doubt , thy word and buxtorfs are not a ground to beget a divine faith in me , or another about it , who are bold in imposing your own conjectures ; but if i own them to have been as carefull as thou conceivest them to be , yet in the dayes of those before ezra who were as careful as these could be , it came not-off without losse , much lesse is it likely it did to this day , if those massorites before christ had been ten times more careful then they were , forasmuch as thou rendrest both iewes and papists , between which two sorts of men the hebrew text hath been reserved to this day , both of them generations of men so hardned in hatred against the truth , as not to be worthy to be counted faithful trustees about the scriptures , besides as i said to the argument last above , thy self grantest the points so have been dis used , so as to have been rectified by the tiberian massorite , years since christ. arg. thy tenth , is the constant consent of all copies in the world , so that on sundry learned men have observed there is not in the whole mishna , gemara , or either talihud , any one place of scripture found otherwise read , then it is now in our copies . reply . what a piece of idem per idem is this , wherein the self same thing that is to be proved , is argumentatively urged in proof of it self ? the thing to be proved is , that there is a constant consent in all the copies of the hebrew text in the world , so that there is no copies read otherwise in any one place then ours , or that do vary from ours in one letter , apex , tittle , or iota ; to prove this the medium , i. o. uses is this , ( viz. ) the constant consent of all copies in the world , without any variation in any one place ; i say here is not so good as ignotum per aeque ignotum , but idem per idem , the same proved by the same ; the thing affirmed evinced by affirming it ore again : siccine di putant academici nostrates ? many an acute academian would answer no otherwise to this bald businesse , then by telling , the doctor he is out , and forgets what he hath in hand , bidding him begin again , but such a co●ntrified russet-rabby , as dr. featly sayes the apron-levites are , and such a rustick respondent as i am must submit , and take it as it comes , without much talk , lest i be talkt with for it , therefore i shall do it so much honour as to put it up , and to reply to it , and so passe it by and passe on . . if there be and have been such an universal , constant consent of all copies in the world , and not so much as one hebrew copy read otherwise then in ours , in any one place of the bible ( for so large are thy words , that thou art often fain to pinch them in again ) how is it that so many copies are with points , and so many wholly without any punctation at all ? or if thou say all pointed copies are alike among themselves , and all unpointed ones are alike among themselves , how is it that thou , to the contradicting thy self in this place , confessest various readings in many other ? yet the very three next pages , ( viz. ) . . . are well nigh wholly spent in nothing but concessions , confessions , and acknowledgements , that there are and have been various lections in the very old testament as well as the new , and there thou grantest , that some of those that are thou knowest no more of , ( viz. ) the various readings of the eastern and western iewes , save that they first appeared ( it appears then there are some ) in bombergius his bible , professing thy present ignorance of them , and unwillingnesse for hasts sake , to enquire after them , yet wishing any that know ought of them to inform thee further ( but thou shouldst have informed thy self before thy rash and blind bold assertion , and not say a thing positively , and then say , had i wist , and enquire when thou hast done whether it be so or no ; and moreover thou denyest not , but that more various lections then yet thou knowest , may be gathered out of ancient copies of credit and esteem ; and thou instances in particular , in those called the keri and ketib , which thou makest such a puzling of thy self about , up and down in thy book , that thou vainly spendest one whole chapter ( viz ) the last save one of thy second treatise , to prove them to be of no moment , which yet when all 's done , are varieties from the first manuscripts , at least ( nemine contradicente ) though how they fell out at first none knows , and thou guessest they were gathered by ezra , p. . and grantest that they are the face and appearance of various lections , p. and that they are no lesse in number then . in the bible p. . and that thou art not able to satisfie thy self about the original , and spring of all that variety that is in the bible by reason of them , p. . and th●t unlesse ye should suppose ; ( which yet thou seemest not to dare to do ) that the word was so received fo●m god , as to make both necessary not knowing the true cause of this variety , or difference , between the scription , which is in the love and the lection which is in the margin ye have nothing to blame but your own ignorance , 〈◊〉 being not the onely case , ( and i confess thou speakest the truth in that ) wherein ye have reason so to do ; p. ● . all which , notwithstanding -st the consideration of this to keri , and to ketib , or vast and numerous variety of different scriptions , and lections which are welny in thousands of words , whereof some of them in the margin are supposed to have stood sometimes in the line , being most groundedly conjectured to be no other then meer critical amendment , of the iewes , should , together with the supposition and suspicion that is now begotten in the minds of many learned ones , impeach that security which thou supposest at least thou hast of the mind of god truly represented to thee in thy crooked copyes , and so a door be opened ( as it is already not more to curious pragmatical wits , then plain , honest , truth telling , downright dealing , upright - hearted , light loving souls , to overturn this ticklish foundation , and all that thy simply supposed certainty of a true entire , and to a tittle exact conformity of this hebrew text of scripture , with that which was pen'd by immediate motion , p. . and so seem to der●gate from the universality of this rash hasty assertion , concerning the preservation of the original copies thereof to this hour , in every point , tittle , and iota , . thou bestirrest thy self what thou canst thorough the whole chapter aforesaid , in vindication of the said universality and verity of thy arch assertion by diminishing this vast variation that is in the keri and ketib , from the first manuscripts , into a very little matter , too vain to be at all counted upon , as a various lection they are of so small weight and importance ; though i must here tell thee . i. o. that of as small moment and importance as thou makest both these of keri and ketib , as well as all the other varieties that thy self are sain to confesse to , ( viz. ) those of ben asher , and ben nepthali , those of the oriental and occidental iewes , those called correctio scribarum , or the amendment in places of some sma●l apiculi ( as thou diminutively stilest them to salve the credit of thy exquisitely crude expression of thy self often by the term of apices , and every apex &c. p. . . ) and those called ablatio scribarum , or a note of the redundancy of vau in five places , o thou that art tossed to and fro , and yet thou seemest with the superstitious iewes to hold a copy to ' e corrupted , or prophaned , if but one letter be but wanting or redundant sometimes , ( viz. ) p. . ) yet the least of all these are of weight and importance enough ( for all thy summary saying of them all together , p. . . they are varieties in things of lesse , indeed of no importance ) to knock thy principal position on the head , and ( howbeit thou sayest , not in the least p. . ) in the least , at least , to impair the truth o thy arch assertion that every tittle and letter of the outward text ( which thou till stilest the word of god ) remaines in the copies preserved by the merciful providence of god for the use of his church to this day ; and i must tell thee moreover , that the more thou stirrest in defence of the universal verity of that thy unwarrantable and utterly untrue assertion , the more it stinks and that rankly too , not onely of unreasonable rashnesse , and real falshood , but also of a meer diotrephetically impudent and impositively prating spirit in thy self , that rather then recant one rashly assented absurdity , will run into a thousand , to offer so peremptorily to persist in t , unlesse thou couldst speak more to the purpose then thou yet hast done , or ever art like to do in proof thereof , in that universality , rigidity , and strictnesse wherein thou statest it . and as to those of the keri and ketib in particular the utmost thou sayest in all that chapter wherein thou art wholly taken up about them whereby to refell the force of what falls heavily on thy arch assertion thence from by such as urge it , to the evincing of variety of lections from , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or primitive text , is as strong as stubble it self to stand against it , with ; and of no more force then foam and fro●b to resell it . for fi●st p. . thou sayest all the difference in these words , that is the . words of the keri and ketib , is in the consonants , not at all in the vowels . rep. in which saying thou givest thy whole cause , for if there be little lesse then a thousand words now in the hebrew text , differing in the transcripts , in their consonants from what they were , as written in the first manuscripts , what need any more to prove against thee , that there are various lections , and that in more then in tittles , iota's , vowels , accents , points , and apices ( in the least of which yet if variation be proved , it disproves the universality and verity of thy great assertion of identity to a tittle ) and what need the authors of that insinuation ( over whom thou crowest upon thy own dunghill , and triumphest before thy time , p. . ) produce the least testimony ( as thou falsly affirmest they cannot ) that there hath been in the world some copy of the bible differing ( mark thy words ) in the least from those we now enjoy , or that those ye have are corrupted ? thou i. o. provest it against thy self to their hands ; yea that the consonants themselves are greater matters then points and apices , and of more importance with thy self is intimated by thee , p. . in the eye of any ordinary reader a yet thou thy self assertest , p. . that . words are found different from what they were at first writing , in no lesse then the very consonants , what need we then any further witnesse , since we our selves have so much confessed out of thy own mouth , or rather extant under thy own hand ? and what need the authors of this insinuation prove their assertion in answer to thy confident universal challenge of them so to do , p. . saying , let them prove that there was ever in the world any other copy of the bible differing in any one word from those that we now enjoy tu dicis , thy self i. o. sayest it , that there are differences from the fi●st copies , that were writ●by the inspi el authors , and that of many sorts , what needst-thou say let them produce one testimony , one author of credit , iew or christian , that can or doth , 〈◊〉 did speak one word to this purpose , let them direct us to any relike , any monument , any kind of remembrance of them , and not put us off with weak conjectures , upon the signification of one or two words , and it shall be of weight with us , is it meet that a matter of so huge importance , called into question by none but themselves , should be cast and determined by their conjectures ? doth they think men will part with the possession of truth upon so easie terms , that they will be cast from their inheritance by divination ? bona verba quaeso , possession of any thing that 's counted an inheritance , i confesse is eleven points of twelve , and they that are in it commonly count that truth and right is on their side right or wrong , and the more ado and harder task they have , who have to do with them to storm them out , but as the case here stands , it 's no great matter , sith i. o. the possessour fights for us against himself . art thou an author of credit thy self i. o. whose testimony may be taken for truth ? wilt thou believe thy self if not others ? i confesse as thou sayest p. . of the romane harlot , the common fate of lyars hath so befallen her , for lying mostly in many things she professeth , that she deserves not to be believed when she talks the truth , p. . so i may say of thee , though i believe thee when thou speakest truth , yet thou utterest so many untruths , that thou scarcely deservest to be believed when thou tellest the truth : but yet if thou be of any credit with thy self , and thou wilt but take thy own word , then we are well enough , and have wherewith to answer thy challenge , having thy self in the self same book we have here to do with , speaking more then one word at least , and that 's enough ( ad bominem ) to this purpose , viz. that there was in the world a copy of the bible different from what we now enjoy in one word at least ( and that 's in more then tittles , which thou , who art callidus , more then callidus in thy re frigida contendest for ) sith the keri and ketib , those . words which are confest by thee to vary in their consonants , from what they should be written with , if what is in the margin were in the line , are confest by thee not to have been so from the beginning , which if not , then , there was once a copy different from what we now enjoy , but of this thou wilt hear more from us by and by . secondly , p. . thou sayest , the difference in the sense taken in the whole context , is upon the matter very little , or none at all ; at least each word both that in the margin , & that in the line yield a sense agreeable to the analogy of faith . rep. here thou mendest thy bad cause as well as one can well do , that makes it two-fold worse then 't was before ; for if there be welnigh a thousand words , not onely different in consonants ( which is greater then that of tittles ) but also such as makes the least difference in the sense of the spirit , which ( how many so e're the text may bear ) is acknowledged by all ( but your selves that make many ) to be but one alone ever to one word or place , then thou thy self overturnest that certainty and identity of not onely the text it self thou so loudly contendest for , but also , in some measure , of the truth it self contained therein , which we say is eternally entire , let the text run which way it will ; but thou here art forced to confesse , that in the keri and ketib , there 's not onely a variation in words , but also thereby in the very sense it self . and though thou wouldst fain mend it when thou hast done , by mincing the matter , making as if the context considered , the difference in the sense is upon the matter very little , and agreeable , either way to the analogy of faith ( as ye often speak , whereby if not blinded ye might see , how , for all ye call the scripture your rule of faith , yet ye more serne the scripture into the sense of a suitablenesse to your modern devised model of faith still , then suit and model your faith according to the true sense of the spirit and mind of christ in the scripture ) yet that 's a meer false seeth and ●●gment of thy own , for in some places there arises from the keri and ketib a very vast variety , not to say clear contrariety in the sense ; such as , if the context be consulted with , is consistent with the faith but one way onely , and not the other ; and sith thou puttest it to the tryall , by the variety of those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the same in sound , yet most distinct in their significations , and so , of all the varieties that are of this kind , seeming to thee of the greatest importance ; of which it is observable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose signification is [ not ] is fourteen or fifteen times put in the text or line instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose signification is [ to him or it ] which is set in the margin : i am willing to be tryed by that very variety that is of thy own naming the better to satisfie thee . and whereas thou sayest , that though these seem contrary one to the other , yet wherever this falls out , a sense agreeable to the analogy of faith ariseth fairly from either word , instancing in some places picke out by thee for thy own purpose : i say if it do hold , it s not worth a pin , or point , to the proof of what thou sayest , if in any one of those fourteen or fifteen places it appear to the contrary ; and that it does , let me be so bold ( fith thou instancest in two that are fittest for thee ) to instance but one that , makes against thee , and then , i shall trouble my self no more with thy keri and ketib , which would make one , if not sick , yet at least sorry , for thee to see how sorrily thou shifts by it : isa. . . thou hast multiplyed the nation , not encreased the joy , say the ketib , or word in the text , but the keri or word in the margin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ to it ] which marginal reading ( though translators following the mistake of the mis-transcribers keep to the ketib ) is undoubtedly the true and onely sense of the spirit , for the reading in the line , as it is in both transcripts and translation , is ( considered with the context ) a piece of meer non-sensicall contradiction ; thou hast encreased the nation , not encreased the ioy , they joy before thee according to the joy in harvest , as men rejoyce when they divide the spoil ; what a jarre does the word [ not encreased the ioy ] make in the sense of that verse ; yea it makes it meet confusion and contradiction , to say the joy is not enlarged , and yet it is enlarged like to that of men that rejoyce in harvest , and at the dividing of the spoil ; but read it by the keri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ to it ] thus , ( viz ) thou hast multiplyed the nation , thou hast encreased joy to it , or its joy , they joy before thee according to the joy in harvest , as men rejoyce when they divide the spoil ; and then there 's no discord in the sound , but it s all sweetly sutable and harmonious , and agreeable to the analogy of the true faith also . arg. thy eleventh is , the security we have that no mistakes were voluntarily or negligently brought into the text , before the coming of our saviour , who was to declare all things , in that he not once reproves the iewes ●n that account , when yet for their false glosses on the word be spares them not . and this argument is urged o're again p. interrogatively thus , ( viz. ) can it be once imagined , that there should be at that time such notorious varieties in the copies of the scripture through the negligence of that church , and yet afterword neither our saviour nor his apostles take the least notice of it , yea doth not our saviour himself affirm of the word that was then among them ( scripture with thee ) that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , should passe away or perish ? rep. . leave calling christ thy saviour , ( as thou often dost ) till thou witnesse thy self saved by his grace from thy being a servant to sin , as thou art so long as thou committest it , or dost either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or which is all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and commit it thou dost and must while thou livest , while thou believest no perfect remission , or full freedom from the commission of it in this life ; and must in the life to come too , while thou believest no purging there neither ; for thy calling him thy saviour while thou art thus in thy sin , is no more accepted of him , then when thou callest him lord , lord , yet dost not the things that he sayes , and that is as little as if thou saidst nothing . . varieties and mistakes might befall the scriptures , thy self elsewhere confessest , p. , , . through the invincible infirmity of mens failings and fallibility in such a work as transcribing the best things , and through meer weaknesse , when through neither wilfulnesse , nor negligence , nor unfaithfulnesse , and so passe as unreproved , as they are in that case unreprovable . . there might be mistakes of that nature through the scribes wilfulness and negligence , perverting scripture , and those reproved by christ too , and his apostles also , and thou ne'r the wiser , there being many things truely , that iesus did and spake , that were never written in those histories of him ye have , and that his apostles did , and spake , that are not written by luke in the acts , nor in their epistles , the which if they should be written every one , the world it self would not be able to contain them , among which , that such a reproof was not one , is more then thou knowest ; though thou wilt vent thy verdict very vainly ond positively still at a venture . . if there were not one mistake or corruption through mis-translation in the scripture before christs time , hath there not been time enough for some sailing to fall out in it , since that time which is , years since , in some one point , apex , accent , tittle , or iota ? what security hast thou against such a thing , not knowing , but as thou wilt be guessing , and thinking , what wicked , careless , and unskilful hands it hath since past under ; or rather knowing , that by iewes and papists it hath been much vitiated . . christ and his apostles , in their often quoting scripture out of the old testament , kept to the substance and sense of the words , not alwayes to the text , in totidem verbis , verbatim , or to a tittle , isa. . , , , , . rom. . rom. . . which shews that they minded the substance of the matter , and not as ye do the empty figure of the outward letter in every trivial tittle , point , and iota of it . . however , i do not understand this argument any more then thou that thou speakest on , p. . christ reproved no such mistakes as mis-transcribing the scriptures , through wilfulnesse or negligence years since , therefore it is not mis-transcribed in one point , apex , iot , or tittle , to this very day . arg. thy twelfth is this , ( viz. ) after christ the watchfulnesse which the two nations of iewes and christians had alwaies upon one another , with sundry things of like importance to this purpose , which might he insisted upon . rep. here 's the rereward of the whole foregoing regiment , and rout of red coat reasons , that make a mighty shew a great way off , as they lye all together in leagure against the truth ; so that one would take them as first glance to be of some great worth or weight to the matter in hand , but when one beholds them nigher hand , behold they are a parcell of ragged , torn , thred bare tatterdimallions , that are scarce able well to stand on their legs they are so weak and wanting . and as for this last poor , wretched , miserable blind and naked argument , that marches in the rear , it is so lame , and tired , and decrepid , and halts so pitifully after his fellows , that it 's in a manner pity to meddle with it , for what importance soever i. o. judges it to be of , i see it's importance to be so little to his purpose , as to evince every tittle of his transcribed text to be as true as at first writing , that it can scarce well carry it self clear away , much lesse import any great matter of danger , or do any considerable execution toward the offending of the truth here defended , or in defence and vindication of i. o's famously false assertion of the entirenesse of the outward text of the scripture to this day , in every word , letter , consonant , vowel , point , apex , tittle , and iota , as 't was at first given out by the hands of the inspired penmen of it ; that though more then need might soon be replyed against it , yet i shall say nothing to it at all , but make it a passe , and let it even go quietly again from whence it comes . chap. vi. thus far as to i o's twelve arguments , the rest of his proof of the entirenesse of his text is made up of sundry sorts of considerations , weak wottings , and pidling putations : all which kind of miscellaneous munition , i shall here give the reader an account of , together with some such observations and animadversions , as it 's meet should be made thereof ; and then come to expostulate with i. o. about the whole case in hand , and to set some of our surer grounded [ shall we thinks ] against silly shallow [ shall we thinks ] as he infers , & winds up his crazy conclusion withall , and leave all that read them to their liberty to think of them what they please . such brittle businesses , such starch , straw , and slubbly stuffe as i. o. stiffens and strengthens his strict assertion with a parte ante , and his above named body of arguments , for the certainty and infallibility of the right writing of every tittle and iota of the text of this day , according to the first immediate writing thereof from god , in both the old testament and the new , is as followes . i. o. for the first transcribers of the original copies , and those who in succeeding ages have done the like work from them , whereby they have been propagated and continued down to us , in a subserviency to the providence and promise of god , we say not ; as is vainly charged by morinus , and capell●s , that they were all or any of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , infallible and divinely inspired , so that it was impossible for 〈◊〉 in any thing to mistake . rep. if ye can't say that , that they were infallible and divinely inspired in their work , ye can say nothing at all , that at all reaches your purpose , or pretended proof of your so absolutely asserted certainty and infallibility of the entirenesse of your transcribed text , and answerablenesse of it 〈◊〉 every tittle and iota to the original text of the penmen , which answerablenesse if ye prove not , and that infallibly too , and by more then your own meer guesses and conjectures , your universal positive assertion can ap●●ar to be no more then a supposition , and then , vobis ipsis cons●●entibus ; your own selves acknowledging no lesse , you have no sound assurance what ground ye stand on ; for the stresse of all sacred truth is by i. o. put upon the true transcription or mis-transcription of the greek and hebrew text , which if not entire to a tittle and iota , p. . , . upon any corruption supposed in the writing ( and that may very well ( not to say must be supposed ) if all the transcribers , even the first as well as the latter , cannot be supposed to be as infallibly guided in transcribing , as the holy men were in the first writing ) there is no means of rectifying , or recovering , or of discovering , or determining , or judging of truth any other way : and so thou givest upon a matter thy whole cause , in granting the whole series of transcribers , and race of writers to this day , to be but fallibly guided ; and thy most perfect , infallible , stable ; and to a tittle true touch-stone , rule , standard , foundation falls all to the ground , as a mere falible , uncertain , questionable basis to build so mighty a bulk upon , as thou dost ; according to not others knowledge onely , but also thy own acknowledgements and confessions . i. o. religious care and diligence in their work , with a due reverence of him , with whom they had to do , is all we ascribe unto them . not to acknowledge these freely in them , without clear and unquestionable evidence to the contrary , is high uncharitablenesse , impiety , and ingratitude . this care and diligence we say , in a subserviency to the promise and providence of god , hath produced the effect contended for . nor is any thing further necessary thereunto . on this account to argue ( as some do ) from the miscarriages and mistakes of men , their oscitancy and negligence in transcribing the old heathen authors , homer , aristotle , tully , we think it not tollerable in a christian , or any one that hath the least sense of the nature and importance of the word , or care of god towards his church , shall we think that men who wrote out books , wherein themselves and others were no more concerned , then it is possible for men to be in the writings of the persons mentioned , and others like them , had as much reason to be careful and diligent in that they did , as those who knew and considered that every letter and tittle that they were transcribing , was part of the word of the great god , wherein the eternal concerament of their own souls , and the souls of others did lye . certainly whatever may be looked for from the religious care and diligence of men , lying under a loving and careful aspect from the promise and providence of god , may be justly expected from them who undertook that work . rep. of the loving and careful aspect , and promise and providence of god , and how little he stands by any promise engaged , to preserve outward tittles ( as thou ●atlest ) i have spoken not a little before : but if that were as true as thou sayest it is , and as it is indeed most false that god were so engaged in order to the safe guarding his word and church , to save every tittle of your priests transcribed texts , does not his love and care of his word and church as strictly call for his careful aspect over the peoples translated texts , and bind him in his providence ( according to the supposed promise ) to watch over and direct the translators in translating for the use of his church , but few of which can read your original texts , as well as the transcribers in transcribing ? which translators if they happen to be one the church , ( sa●ing that she must take some of her clergies words for infallible truth , and as the sole foundation of her divine forth about the integrity of the text ) is out also , and hath nothing but uncertainty it self , even the uncertain fallible conjectures of ( spiritually ) unskilful scholars to trust to , about the foundation of her salvation . neverthelesse thou wilt by no means allow that the translators lay under the same loving aspect , who had as much to do with god , and as religious a care and diligence in their work , as transcribers had in theirs , with a due reverence of him with whom they had to do ; yea not to acknowledge these freely in them ( which is the utmost thou darest ascribe to the others ) without clear and unquestionable evidence to the contrary , is as high uncharitablenesse and ingratitude ( by how much their pains was the greater of the two ) as not to acknowledge the same in the transcribers : the care and diligence of which said translators yet , who must be supposed to be as much in a subserviency to that thy supposed promise and providence of god ( i say ) hath no more produced the effect thou contendest for , ( i. e ) the entire agreement of their copies to a tittle with the first originals , thou that of the transcribers hath done , which hath not produced the said effect so exactly as thou dreamest . it is enough to make a wise man wonder ( but that sapiens miratur ●ibil , because he expects no other then solly to proceed from the foolish wisemen of this world ) to see how thou settest thy transcribers up on high , yet grantest them not to be infallibly guided of god neither who , if he had no higher way to expresse his love to his word and church , then by saving every tittle of thy transcripts from alteration or corruption , could as easily have guided the transcribers infallibly as fallibly , and more easily too , since his spirit guides none fallibly so far as i know ) and statest thy transcribers under the loving and careful aspect , promise and providence of god , in all they did in their work about thy greek and hebrew copies , from whom yet no more may be expected justly then from translators in the undertaking of their work ; for translators did consider what every letter and tittle that they were translating was , as well as transcribers did , what every letter and tittle and iota was , they were transcribing , and to argue them to be as oscitant , neglective , and mis-carrying , and mistaking , as those that translated heathen authors is as intolerable ( ad ●ominem ) i speak this , for else i own it , tolerable enough so to argue , of both transcribers and translato●s of scripture , for such as transcribed and translated heathen authors and their work as well as they could , and such as transcribed and translated scripture could do no more , and were , thy self confessing , no more infallible nor infallibly guided then they , onely a kind of care in them , and in god over them , which amounts not to his special spiritual guidance thou tellest ● ) i say as intollerable as thou sillyly sayest it would be to argue from the ●citancy , and negligence , miscarriages and mistakes of transcribers of heathen authors , to the like in the scripture transcribers . but as for translators thou pullest them down , and depressest them into a condition of as great carelesness and negligence , and under as carelesse neglect of god , toward , them in their work , as thou statedst the other in great care and diligence and under a careful aspect and providence of god towards them in theirs ; saying on this wise , p. . of translators ( viz. ) the translators own indivertency , negligence , ignorance ( for the wisest seenetial ) is one among i●merable other reasons to be assigned of their variations from the original ; as if there were neither inadvertency , negligence , nor ignorance in transcribers , but they , without being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were so wise as to see all , and had nothing but all 〈◊〉 diligence , and no such weaknesses translators had . and again , p. . of the syriak translation on this wise ; it was made 〈◊〉 get i know neither when , nor by whom , in sundry places following another corrupt translation , having passed through the hands of men ignorant ( thou knowest who they were , yet callest them ignorant ) and suspicious against whose , frauds and folly ye have no relief , and thou questionest whether it may be esteemed of any great use or importance , as to the end enquired after : as if the self same might not be said of thy transcription as if thou knewest exactly when , and by whom they were made , and that they followed 〈◊〉 corrupt copies in any places but all pure ones , and were known to thee to have past thorough the hands of men neither ignorant nor suspicious , as ●if thou hadst all the relief and 〈◊〉 in the world of all thy transcribers integrity and honesty from ezra and from christ to this very day , and that they were men that had neither fraud nor holly , whereas most if not all 〈…〉 of the hebrew copies have been made by the iewes , against whom when 〈…〉 thy turn in any point so to do , thou talkest as if there were nothing in the world but 〈◊〉 , iniquity , and , as to the scriptures , fraud and jolly felt in the very 〈◊〉 of them and as if it were not to be questioned , but that al the copier that thou are pleased to esteem 〈◊〉 ( and no other ) were 〈…〉 to be esteemed of so great 〈…〉 as to be canonized , as the 〈…〉 to the whole world , which is the end of the transcribed copies of the originals now enquired after . and again , p. of the chaldee paraphrase this , ( viz. ) seeing it hath 〈◊〉 under any peculiar care , and merciful providence of god , whether innumerable faults and 〈◊〉 as it happened , with the 〈◊〉 , may not be got into it , who can tell as if thou couldst tell what and which transcriptions and translations have lain under that thy so 〈◊〉 on loving , aspect , peculiar care , and merciful providence of god , so as to be exempted from faults and errou●s , besides the primitive copies , and which have not ; who told thee , but thy own rambling , roving , and conjectural fancy that these have and those have not ? yet beu quam praecoci ingenie , how hastily dost thou both take and give it out for granted here , that such , namely the chaldee paraphrase , and the septuagint translations god had no regard to help the translators in , and as for some and those sundry transcriptions too of original copies when they like thee not , and are such as are not concordane with thy favour'd darlings ; how dost thou set them at thy heels , p. . . as corrupt novell transcripts , though of two or three hundred years , or elder , and as consonant , for ought thou knowest by any thing , but tradition , to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not now in the world , for thee or any to correct or try by , as some thou so much settest by ? but the vulgar copy ye use thou callest ( by tradition onely received from thy forefathers , and so upon no truely divine but humane account , if it be the truth ) the publike possession of many generations , and that which upon the invention of the art of printing was in actual authority throughout the world , with them that used and understood that language ( an implicitly confident , broad , blind , bold speech , yet like thy self ) as far as any thing appears to the contrary ( that was well put in however , if thou hadst added ( to i. o. ) at the end of it ) yea this thou very imperiously and impositively givest the word of command for the canonizing and authorizing of , saying let that passe then for the standard which is confessedly ( in foro privatae tuae phantasiae saltum ) its right and due . thus king of babylon-like among men , so i. o. majestically behaves himself among the many transcribed and translated copies of the scripture ; authorizing and dis - franchising which he pleases , and as the other with persons , so i. o. with patterns of the text , patronizes as he lifts , dan . . which he will he slayes , which he will he keeps alive , which he will he sets up , and which he will he puts down ; and if he be askt why this and not that is under gods careful aspect ? stat pro ratione voluntas . . and whereas thou sayest that the transcribers care and diligence in subserviency to gods promise and providence hath produced that effect thou contendest for , ( viz. ) the entirenesse of the text to a tittle at 't was at first , dost thou not say this as thou dost twenty things more , meerly on thy own head ? and if that have produced that effect , why doth not the same cause produce the same effect in all transcribers , as well as such onely whose work thou settest the crown on ? and in translators as well as transcribers ? seeing thou hast no more security of the ability , faithfulnesse , honesty , care , and diligence , of such whose transcriptions thou talkest up , then of such whose transcribed and translated copies thou talkest down , as altered , varying from the first originals , and apparently corrupt ; neither canst thou charge the one more then i can the other justly ( though unjustly thou wilt be doing so ) with inadvertency , carelesness , and negligence , they being all alike unknown to each of us ; yet thou ownest the transcriptions of some such as spurious by superfluity , and redundancy of unnecessary , and deficiency of necessary words , as corrupt , p. . . and such like ; all which proves against thee variety in copies too ( but that thou wilt not see it ) in points , tittles , and iota's at least which variety ( if any at all ) cannot be in lesse matters then these . . and though thou sayest not any thing further then the said religions care and diligence of scribes is necessary to the said effect of identity with the first copy to every iota and tittle , without infallible guidance from gods spirit , dost thou say that in earnest ? if thou dost , i say in earnest , thou well knowest not what thou sayest ; for let there be never so much honesty fidelity , care , and diligence used , yet unlesse there be an infallible guidance , or writing by that immediate inspiration , which thou ascribest to the holy penmen but denyest and darest nor ascribe to thy first transcribers , the mind and , will of god ( if i. o. be to be believed when he speaks against himself ) is not represented to thee ( as thou sayest it is , p. . ) without the least interveniency of such mediums and waies as were capable to give change or alteration to the least iota or syllable , without the least mixture or interveniency of any medium obnoxious to fallibility , ( as thou sayest it is : p. . ) for in the very next words p. . . thou utterest enough to the confutation of thy self in this , while , ( according to thy wonted manner of running round as one borrendo percussus scotomate ) thou sayest the wisdom , truth , integrity , knowledge , and memory of the best of all men , is obnoxious to fallibility , and consequently ( say i ) capable to give change in the most careful transcription that can be made by mans hands , that is uninspired , in much more then the least iota or syllable ; thus art thou contrary to thy self still . . but i say for all thy reasonlesse rounds , and self contradictory conceits , more then transcribers care and diligence is necessary thereunto , ( i.e. ) to the producing of copies infallibly conformable in every tittle , iota , and point to those of the first penmen , and to the begetting of the divine faith ( which is more then meer humane fallible perswasion ) that thou oughst to have about the soundnesse , universal incorruption , certainty , integrity , invariablenesse and infallibility of that thou callest thy foundation , even that immediate manutenentia dei , or undeceivable direction and divine inspiration of god , which if it be wanting ( as thou confessest it was from the first to the last of thy transcribers ) such is the weaknesse of men , where never so much carefulnesse is in transcribing of books , that there may be miscarriages and mistakes , which if , there be in the least iota or syllable , it 's great enough to lay thy universal grand assertion to the ground , and all thy proof of it from the foresaid care and diligence will prove not worth a pin to thy purpose . but alas what do i talk of weaknesse , where either the leading of the spirit of god is wanting , or a willingnesse in men to be led by the holy spirit , as it is in all that assert ( as thou dost ) his infallible guidance to be gone out of the world in these dayes ; there 's not onely much weaknesse to such a weighty work as thou makest the transcribing the scripture to be , but ( as thou sayest , p. . so i in this case about the scriptures ) so much vanity , foolishnesse , falsenesse , unfaithfulnesse , negligence , ignorance , and sloth , love of money ( for which many write at others appointment , being well paid for their plains ) more then of the matters they are writing , as well in scribes as printers of the very scripture it self , carelesnesse , adding , detracting , unsuitablenesse of their spirits , and minds to spiritual things , losse of all remembrance of what they are , and what they do , &c. that i can give very little credit to what i have nothing but the authority , ability , integrity , wisdom , knowledge , truth , memory , care and diligence of such to rely upon for , without evidence of their being divinely and infallibly guided , which guidance thou denyest to thy scribes ; nor can any wise man groundedly believe any other , but that the books of scripture passing through the hands of many such transcribers , have upon them the marks of their neglects , ignorance , and sloth , and have had ( as hard of belief as thou seemest to be of this ; p. . ) the fate of other books . yea i. o. let me but ask thee this , is that faith thou hast that thy greek and hebrew copies are to a tittle so uncorrupted ( as thou contendest ) a divine faith or a fallible perswasion onely ? if the latter it 's not worth , a figge , if thou have no bettr faith then so , and art not more infallibly assured then so of the infallibility of that which thou callest thy most perfect rule , and infallible foundation : if the former what is it must beget this divine faith in this thing , that there 's not a point nor tittle varying in thy now canon standard or adored copy from the first copy of the text that ever was ? will thy vain confidence , hopes , conjectures , good conceits of thou knowest not what scribes , that wrote thou knowest not when , give thee such a faith or the traditions and authority and testimony of honest men , saying so and so , downward for many generations ? or some infallible ground of certainty , that they were guided to write every word by divine inspiration ? not the first , for thou utterly disclaimest that , as no ground of divine faith about the scriptures , by saying thus , p. . if numbers of men may be allowed to speak , we may have a traditional testimony given to the blasphemous figments of the alcoran . but the constant tradition of more then a thousand years , carried on by innumerable multitudes of men , great , wise , and sober , from one generation to another , doth but set open the gates of hell for the mahometans , and thus , p. . . though i should grant , that the apostles and penmen of the scripture , were persons of the greatest industry , honesty , integrity , faithfulnesse , holinesse , that ever lived in the world ( as they were ) and that they wrote nothing but what themselves had assurance of , as what men by their senses of seeing and hearing , are able to attain ; yet such a knowledge and assurance is not a sufficient foundation for the faith of the church of god , if they received not every word by inspiration , and that evidencing it self unto us otherwise then by the authority of their integrity , it can be no foundation for us to build our faith upon . not the latter , for thou disclaimest that , and darest not ascribe any such thing as infallible guidance , or divine inspiration to thy trustee transcribers : so where the divine faith about the firmnesse of thy foundation it self stands founded , and bottom'd unlesse it be in the bottomlesse pit it self of thy own fancy , he must have more rope to fathom with then i have , that will ever find . wilt thou not then i. o. say of the first transcribers of the scriptures , that the were infallible and divinely inspired ? ( i do not say thou dost ill in refusing so to say , nay rather thou dost very well , and somewhat honestly and ingenuously in that , for indeed we cannot tell , nor say safely that they were so ) but art thou then freely willing in very deed to yeild it to us that they were fallible , and that 't was not impossible for them to mistake ? this grant of thine , we are as free to accept of as thou art to give it , and make good use of it too , not so much against as for thy self ( viz. ) to shew and instruct thee from thence , that there 's rottennesse at the very root of all your religion , and a fearful flaw of fallibility that is in the very foundation of your faith and believing , in which thou sayest ye are built on the writings of the prophets and apostles , t. . c. s. , that so ye may ( which is the worst that we wish you ) come to be better built on a firmer foundation , and both you and your foundation and faith and all may stand fast , and never ( as now ye must do ) fall any more from thenceforth for ever ; even the foundation of the apostles and prophets it self , which was not their writings , for these were not their foundation , nor were given to be ours ; for if they were , then they had been built upon themselves , and we are to be upon them , which is absurd to say , for neither their own preachings nor writings were their own foundation which they were built on , nor are we to build onely upon them , but both they and we upon that which all holy men , were built on from the beginning , before any writing was at all , ( viz. ) christ iesus the light , the corner stone which the blind builders refuse , on whom whoever builds and believes , if he never come to read one tittle of any outward writing , shall assuredly never be ashamed . in this one grant then thou hast given both the qua. and all others thou contendest with no lesse then the very cause thou contendest for ( viz. ) that the scripture or letter is infallibly the infallible word of god , and every letter , tittle , and iota of it also ; one iot or tittle of which can no sooner fail , then heaven and earth can passe away , and that every iota and tittle that was in the outward letter as at first given forth from god by inspiration , is preserved to this very day without corruption , and remains in the copies preserved till now for the use of his church : that the whole scripture entire as given out from god without any losse is preserved in the original copies yet remaining , yea in them all is every letter and tittle : for this is the cause thou hast taken in hand , in which thou wilt find , when once thou awakest , that thou hast hold on the wrong end of the staffe , and these , and much more of the like sort are thy own words and absolute assertions about it , up and down in thy book , t. . c. . s. . t. . e. . s. . . which if they cannot be made good ( so high thou runnest ) but that there be any corruption to be supposed in your present original copies and various lections ( though it be granted by capellus and others , that the saving doctrine remaines sound as to matters of moment ) yet this shall not satisfie nor afford thee relief enough , but thou wilt needs give up all thy cause , as lost ( even further then thy own opponents would have thee ) confessing and professing that all your doctrine is corrupt , not continuing entire , no means of its discovery , nor of its recovery from a lost condition , no means of rectifying it , or determining any thing about it , see t. . c. . s. . . yea so as to yeild your selves to be at such a losse as not to know what ground ye stand on : yea in thy dedicatory epistle , pag. . lay but these two together , first that the points are the invention of the tiberian massorites , which by all thy proofs to the contrary thou leavest as uncertain as thou foundst it , and little lesse then yeild'st that it 's but uncertain that its lawful to gather various lections , &c. and then ( sayest thou ) for my part i must needs cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell me where i must stand , as not seeing any means of being delivered from utter uncertainty in and about all sacred truth , and so thou goest on , desuing to be instructed by such as see through the de●adiations that are likely to ensue on these principles , as one that tremblest to think what will be the desperate consequences of imagining alterations in the points , tittles , and iotaes of your originals , ep. ded . p. . now what the issue will be we leave to god , though some know it , yet thou are too weak to bear the sense of it without amazement , being bottomed no better then upon a quavering bogge , if it should be told thee , yet know it thou wilt when it comes to passe , or if thou canst bear it take it now . fiat justuis aut pereat mundus , the issue ( as dreadfull as it seems to thee who a●t in fearlesse dangers of greater mischiefs , and but dangerless fears of this present object thou so startlest at ) will assuredly be no worse then this as i said above , ( viz. ) that while theeves will fall out true men will come by their good again , & if all the divines in the world be in such digladiations as to draw their daggers against each other about it yet the light , from which your whole letter came , will be turned to , when the letter is found to be but a fallible uncertain rule , as falsified by mens mis-transcriptions and mis-translations , which light is certo certius , vera verius , if ought can be so , even no lesse then infallibility and certainty it self , and that very equity and truth it self , which the letter teaches , and doth but tend to ; and for my part sink thou , and thy fearful fellows , boreling priests and wrangling lawyers , that live altogether on mens lusts , trespasses and sins , of which , when the world comes to the light , and by it to be led into love , honesty , and peace , as there will be no need , so it will be wiser then to be fooled into a feeding of you for feeding them in their fightings , i say sink ye whether ye will , and your quick sandy foundadations together with you , till both your selves and them be swallowed up by that greater glory of the light it self , now arising again upon the world , though they will nor see it ; i know some that stand so fast in this juncture , wherein the old heaven and earth shakes in order to its removing , as to see thousands fall besides them , and thousands at their right hand , yet be out of fear of the fearful fall of the hypocrites coming nigh them : and as it hath never repented me hitherto to see that people that were priestbewildred , and hampered in latine letanies , english liturgies , divine scottish directoryes , falling off from their priests and scribes to the search of scriptures , so it will never repent either my self or many thousands more , that are turned to a true attendance to the light of christ , having witnessed that weaknesse of the letter it self to save the soules of men which the letter it self also bears witnesse to , rom. . to see men fall , according to the councel of the scripture in that behalf , gal. . . ( such a tall is in truth not from , but to the scriptures ) from the scripture it self to the holy spirit . neverthelesse , were i one that did close never so cordially with thee in thy cause about the scripture , yet could i not commend , but most condemne the course in which thou commend'st it to us , for , as if it were not forward enough te fall of it self , thou hastenest to handle it down with thy own hand writing , while thou grantest the very first transcribers of the scripture to be fallible , and also to have erred and failed , though it were but in points , tittles , and iotaes , and in no lesse they could fail , if they fail'd at all ; for is they were fallible , and what they wrote were falsified in the least , then at least thy foundation , which is no other then such transcriptions , is so far false and fallible as they failed ; and so ( contrary to what thou sayest ) in the least at least it impairs the truth of thy arch-assertion , that the whole scripture , and every tittle , and letter , as given out from god , without any losse , is preserved , and remains entire and without corruption in the copies of the originals yet remaining , for sure one tittle , letter , or iota , a thousand to one , may ( if they mistook at all ) be either wanting or redundant ; and if they fail'd , who wrote immediately out of that which was first written by inspiration , then those that transcribed downwards , from that day to this , having none but imperfect copies to write by , might likely fail , so as to make them more , rather then lesse imperfect , for error minimus in principio , is ever major in medio maximus in fine , if the first or second stone stand never so little awry in any building , following that , it will swerve into more and more crookednesse towards the top ; and so what corruptions , crookednesse , alteration , ablations , additions , variations from each other , in more then tittles and iotaes , there may be now in the copies ye have , there being now no autographaes to amend them by , but a bottomlesse pit and endlesse heap of uncertain conjectures , contradictions , scoldings and scottlings among the scribes about it , pro and con , some saying one thing , some another , and the most part they know not what themselves , but as they think and hear from others , who knows save confident i. o. who seldom looks before he leaps , and so knocks the nail on the head , as to hush all the hurries that are about it , and end the controversie , and put it out of all doubt , so far as his helplesse hammer will do it , by first saying positively there is no variation at all ; and secondly , proving it so to be , as infallibly as his fallible conceits can prove so ambiguous a businesse by saying , from more uncertain grounds then his seniors and superiors , viz. doctor iohn prideaux ( as he was called ) luther , capellus , and others say the contrary , that he cannot but conjecture it so to be ; which proof hath as much strength in it as a straw , while thou confessest ( as thou dost ) that religious care and diligence in their work , with a due reverence of him with whom they had to do , is all ye ascribe to the first transcribers , which not to acknowledge in them , is high vncharitablenesse , which care they lying under a loving careful aspect from god , together with the promise of god ( where he promiseth no such matter as thou talkest on ( viz. ) to preserve the letter in all its transcriptions from any alteration , but to put his word into his peoples mouths ) and his providence and care of his church ( to which yet , or to the transcribers of that which was to be her only rule ( as thou sayest ) thou deniest that he yielded his infallible spirit to continue with them ever as their guide ) produces the copies yet extant , and then inferrest thy conclusion to this purpose , ( viz. ) shall we think that men that knew that every letter and tittle they were transcribing , was part of the word of the great god , &c. should should not be more careful and diligent in their work then such as transcribed heathen authors , homer , aristotle , tully , thus to argue we think is not tollerable in a christian ; and to imagine that the same fate hath attended the scripture in its transcription , as hath done other books , which yet i find some learned men too free in granting , seems to me to border on atheism ; i say , while thou sayest but thus , thou sayest no more then what deserves no other answer then this ( viz. ) that to say , confesse , and grant , that the first transcribers of the scripture were not infallible , nor divinely inspired , but fallible , and to ascribe no more to them then a religious care and diligence in their work , and due reverence of god with whom they had to do , and their lying under a loving and careful aspect , from a promise of god ( which was never made infallibly to guide them ) and his providence ( without his divine inspiration and direction ) and yet to conclude that their transcriptions were not attended with the same fate as other books ( viz. ) aristotle , tully ( whose transcribers , out of the reverence they had of those authors , or whoever else engaged them in that work , would be as careful and diligent as they could without doubt , and no men uninspired can be more ) and much more that in their transcriptions , it must not be supposed there was any corruption or variation from the first copies so much as in one letter or tittle in the copies extant at this day ( as i. o. sayes ) seems to me ( and i appeal to all men that are well in their wits to judge of what i say ) such an odde kind of self-confutation , such a parcht up parcel of confusion , such an inconsequent conclusion , as is no lesse , but somewhat more , then atheistical , having not only nothing in it of either god , christ , or the christian , but even not the common reason of a man , and so is intollerable both among christian men , and others , and bordering upon atheism , as all unreasonablenesse doth : yea , i. o. i doubt not as full of oscitancy and negligence as thou wast in the framing of the fabrick of thy book it self , yet the reverence , and respect to thy doctorship , and such like , would oblige the printers of it to as much care and diligence in the doing of it , as they can use at this day who print the bible it self , neverthelesse what miscarriages and mistakes , and what a multitude of errataes ( as there are many printers faults in this of mine ) are at each end of thy two english and latine tractates ? and is transcription by the pen more exempted from errataes then the presse ? which sometimes produces such abominable errours in the bible it self , as would amaze some people that know not the mystery of that art to be liable to mistakes , about the scripturess as well as in other writings , to read the flat falsities , that have been the issue of their failings : yea , the same fate hath attended the scripture at the presse as hath other authors , and why it cannot at the pen i cannot conjecture ; to instance in one that is more grosse then others ordinarily are , rom. . ● . in one edition & impression that i have seen , these words of paul , viz. from ierusalem to illyricum i have fully preached the gospel , are misprinted thus , from ierusalem and round about to illyricum i have falsly preached the gospel of christ ; so that for thee to say the fate in transcriptions and impressions , in which way the scriptures now altogether come forth since printing came up ( for there 's now little or no writing thereof at all ) hath not attended the scriptures , as hath other books , vox sonat haecce deum ? ne hominem sonat hac tua ceri ? as for the rest of those yielding strawes , and weak weapons , wherewith thou standest out pushing and warring on , in vindication of thy assertion , which looses ground more and more , at the tayl of which thou again usherest in thy conclusion , viz. the iewes silly superstitious sayings and doings , which thou minglest with thy own , shall we thinks ; as if thou didst not only justifie and side with them in their absurdities , but also build much , as to the evincing of thy position thereupon , there lacks little to be replyed as to the routing of them , every one that hath any little solidity in him , being easily capable to see and feel the foppicalnesse thereof , yet at least i shall do thee so much right , who perhaps placest more in them then many a wise man would do , as to nominate them . the iewes ( sayest thou , pag. , , , . ) have a common saying , that to alter one letter of the law , is no lesse sin then to set the whole world on fire ; the truth is , they are prodigious things that are related of the exact diligence , and reverential care of the antient jewes in this work ; ben asher spent many years in the careful exact writing out of the bible ; let any consider the things which they affirm to prophane a book or copy , one is , if but one letter be wanting ; and another , if but one letter be redundant ; and shall we think that is writing it they took no more care then a man would do in writing out aristotle or plato ? considering that the word to be transcribed was every tittle and iota of it , the word of the great god , &c. that if any failings were made , innumerable eyes of men owning their eternal concernment to lye in that word , were open upon it to discover it , &c. it is no hard work to prove their care and diligence to have out-gone that of common scribes of heathen authors ; even among the heathen we will scarce think that the roman pontifices going solemnly to transcribe sybills verses , would do it either negligently , or treacherously , or alter one tittle from what they found written ; and shall we entertain such thoughts of them , that knew they had to do with the living god , in and about that which is dearer to him then all the world besides ? let men then clamour as they please , and cry out of all as ignorant and stupid , which will not grant the corruptions of the old testament , they plead , let them propose their conjectures of mistakes crept into the original copies with their remedies , as capellus , we shall acknowledge nothing of this nature , but what they can prove by undeniable and irrefragable instances , which as to any thing done by them , appears upon the matter to be nothing at all . it can then with no colour of probability be asserted ( which yet i find some learned men too free in granting ) namely , that there hath the same face attended the scripture in its transcription as hath done other books : let me say without offence , this imagination seems to the to border on atheism : surely the promise of god for the preservation of his word with his love and care of his church , of whose faith and obedience the word is the only rule require other thoughts at our hands . we adde , that the whole scripture entire , as given out from god without any losse , is preserved in the copies of the originals yet remaining : what varieties there are among the copies themselves , shall be afterwards declared ; in them all we say is every letter and tittle of the word . reply . because the children of the letter , of the old testament , nor of the gospel , the spirit , and the new , are so sortish and senslesse , as to surmise that the bare copies of the letters , and points and tittles , and lo●aes , are dearer to god then all the world besides , so that its a greater sin to mis-transcribe one letter , by either alteration , ablation , or addition , which change by deficiency , or redundancy , may befal the most critical , curious , careful scribe that ever was , does prophan a copy so that it s not the holy scripture ( for prophane and holy , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and is as great a sin , and a matter of as much moment as the fi●ing the whole world , and upon such uncircumcised conceits , are men excrementi●ously exact and diligent to very do●age , and careful of pins , points , vowels , accents , tittles , iotaes , apices , and letters of the text , ad extra ( not tantamount to the least of the truths therein contained , no not to so ●uch as tyth , while the law for it stood , of mint , an●is , and commin ) to utter carelesnesse of the grand truths and reverentially respectful to their book , as they were of old to their brazen serpent ( of as divine original , and to as divine an end as the letter is ) to very idolatry , and spending their time in tedious transcribings of every apex , to the very total loss of many years from the more weighty matters of judgement , mercy , righteousnesse , faith , and truth , which the text doth but testifie of , and prodigious to very superstition ; i say , because that blinded generation of men ( viz. ) the iewes , whom sometimes thou seemest to tax for their undue veneration of the letter , and over-weenings of it , pag. . and to set them at nought , as men feeding themselves all their dayes with vain fables , addicted to figments , profoundly ignorant , idolatrous full of foolish contradictious triflings , bewitched with their dunghilly traditions , doing how seriously of nothing , how childishly in serious things , fools , sots , froth , smoke , nothing , whose sayings and doings are no more to be heeded then that of wick'd , blind , mad-men , &c. pag. , , , , , . do so adore the letter , and dote on the tittles of it , must thou needs be foolish , and doting , and sottish , and superstitious , and idolatrous , and so childishly serious in taking up thy time and thoughts so totally and piningly after toyes , and trifles , and iots , and tittles together with them ? vin tu curtis judaeis oppedere , &c. wilt thou sometimes flert at the iewes fancies , and fopperies , and odde conceits , and over-curious carriages of themselves in boyes toyes , and at that which is the fruit of their fidling minds , as not fit to be any other then forgotten , and yet forget thy self so other whiles as to entertain their vain thoughts so as to own them as thine own , and own them as thy grounds and foundations to frame thy arguments upon , so as both ●o think the same with them , and from thence to impose upon the thoughts and faith of others ? for if thou judg them ridiculous , why dost thou alledge them in so serious a case as thou dost ? and if thou justifie them , art thou not one with them ? and because thou think'st , as they so superstitiously think , and from thence thrusts out thy confident conclusions , in that thy wonted interrogative way of shall we think this and that , shall we entertain such thoughts , can it be imagined ? &c. or ( if positively ) then thus , it is not unprobable , it can with no colour of probability be asserted , this or that imagination seems to me to border on atheism , gods promise , &c. require other thoughts at our hands , and such like ; must therefore the children and ministers of the new testament , not of the letter , but of the spirit run a whoring with the dead literatists , back again from the spirit to the letter , from the son to the servant , from the substantial word to the image and copy of it , from the living to the dead , from the eternal , inalterable , incorruptible truth , to the varying , vanishing , perishing tittles of greek and hebrew external texts ; must they that are of the light , and of the day think , and dote , and dream with the light-defying doctors of the night , and of the darknesse ? and because i.o. those point-prizing rabbies , and tittle-trying textmen , and thou with them think so , yet shall we think that every tittle and iota is the word of the great god , and that our eternal concernment lyes in every outward apex of thy canonized copy , and that such an accidental attome is dearer to god then the who●e world besides ? and that every copy of the holy scripture is prophane , if redundant or deficient from what at first writing it was , in one letter , and that 't is more to mistake so as to alter a letter in transcribing a copy of the law , then to burn the whole world ? shall we think that the writers of aristotle & plato , would not for money , or for their credits sake , or something , as most scriveners do in what they undertake , transcribe as exactly as they could ? and shall we think that men uninspired , as thou confessest the scripture transcribers were , could possibly do any more then they could do ? yet ( to entertain the best thoughts of them that may be ) grant their care and diligence to be more then that of common scribes of heathen authors ( to save thee the pains of proving it ) and that à minori ad majus , as the romans would not treacherously mis-transcribe sybills verses , so much lesse would iewes the scriptures , having therein to do with god ; yet shall we think all that transcribed scripture , & translated it too , knew not whom they had to do with as well as some ? yet varieties thou here confessest are in the copies among themselves , and that cannot be but that some of them must differ from the first original , and ( if at all ) in tittles at least , and ( if but so ) its enough to over-turn the universality of thy assertion ; and so what was possible to some ( as mistakes were ) was possible to all , and not impossible to any transcribers ; shall we think then , because thou so thinkest , that there are no mistakes crept into the original copies upon they groundlesse conjecture , that if it be so that any be , all truth it self , fails , as to its certainty , and that without remedy , or relief ? though sufficiently propounded by capellus , and others , to the satisfaction of any , save wild i.o. that 's resolved to hold the conclusion , and is loath to abate of his ( once uttered ) rash assertion , but as it is forced from him by degrees , professing that he will acknowledge nothing of this nature , but what is proved by undeniable and irrefragable instances , which instances also himself gives ; and though he would have others give heed to his own improbable probabilities , yet is adeo infeliciter stupidus ut nulla ratione neque experentia erudiri possit , quasi tamen ipse solus superer vana perswasione sideratus , in contemptu omnium audaciter persistit , cum comico illo clamans , dicat quod quisque volet ex hâ● opinione non dimovebimur . etenim , si seniorum suorum , cap. j.p. testimonium , seu experientia ipsa ullius apud eum ponde●is effe● aut momenti , scripturae lectiones & transcriptiones esse vari●s negare verecundaretur , ex. . sect. . i. e. so unhappily , irrefragably stupid himself , as not by any reason or experience to be instructed , but ( as if he alone must impose ) possest it with a vain perswasion pertinaciously proceeds in contempt of all men ; crying out with the comedian , let every one say what he will , we will never be removed from this opinion ; for if the testimony of his seniors , capellus , i.p. or experience it self , were of any weight , or moment , he would blush to deny that there are various lections and transcriptions of the scripture . shall we think , because i.o. so speakes ( a● he thinks ) that it can with no colour of probability be asserted , though learned men ( as is confest ) do confesse it , that the same fate hath attended the scripture in its transcription as hath done other books ? shall we think ( because i.o. saith it so seems to him ) that so to imagine , and so on deliberation to assert , borders on atheism ? shall we think , and conclude ( because i.o. concludes so in his thoughts ) that the whole scripture entire , as given out from god , even every letter and tittle , without any losse , is preserved in the copies of the originals yet remaining ? shall we think ( because i.o. without the least colour of sense , reason , certainty , or probability , thinks so ) that the promise of god , for the preservation of his word , and his love and care of his church fails utterly , if one iot or one tittle of the outward text fails , so as to be mistaken in the transcribing ? surely if so , it fails as much through the failings that are in translations ( not without his permission ) for his word and church , as to her knowledge of it ( if the letter were the only way to know it now ) are as much concern'd in the right translation , as transcription , yet i.o. denies , that god vouchsafes his infallible guidance in either ; but surely the promise of god for the preservation of his word , with his care of his church , of whose faith and obedience , not the letter or writing of it , but the word it self declared of therein is the rule , and was so before the letter was , the preservation of which , is neither more nor lesse by the letters being , or not being , requires other thoughts at our hands . chap. vii . now as for what follows that above named crue or brigade of arguments , that were crowded so close together ( for as to what i have spoken to last , it was but a kind of carelesse forlorn hope that past afore them ) its mostly made up of a stragling number of grants , concessions , confessions , allowances , acknowledgments , and yieldings up of the case in hand , or the cause it self by i.o. so much before contended for ; howbeit so , as that i.o. gives the world to know ( such is [ as he sayes truly , pag. . of others , and himself too ] the vanity , curiosity , pride , and naughtinesse of the heart of man , and his readinesse to please himself with his own thoughts of things having once published them as evidences of his learning and diligence , and so exceedingly vain-glorious , curious , uncertain is the mind of man ( as i.o. also , de quo fabula narratur , sayes epist. pag. . ) after a door to reputation , and renown by learning is opened in the world , that having once spread himself in his expressions over all bounds and limits of sobriety , rather then deny himself downrighthly , so as to expose himself obvious to all , as one that hath been ignorant , and that he may render the ridiculousnesse of his lost labours , as remote as may be from the observation of the many , let the fruit and issue be what it will , he will seem to own , and stand to them to the utmost apex as long as possible he can ) that he doth not resign up the truth of his arch assertion , but upon honourable terms and with certain limitations , restrictions , distinctions , reserves to himself , and upon articles and grants back again to him from his antagonists , as ( though they help not much to heal and cure his cause from sinking , yet ) shall serve at least ( as drums beating , trumpets sounding , colours flying , bullet i' th mouth , bag and baggage use to do to keep up the half-crack'd credit of conquered fort-keepers ) to salve the credit and reputation of the wrestling rabbi . the said grants are on this wife ( viz. ) though the point at first propounded positively , and treated and insisted on very earnestly to be proved , was that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or copies which we have , do contain every iota that was in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or first writing , both of moses and the prophets , and also of the apostles and evangelists , pag. . yea , every letter and tittle of the old testament , without corruption , and entire , without various lections , pag. , , , . ( and what is spoken thus of the old testament , must be affirmed also ( quoth i.o. ) of the new , p. . ) and pag . the scripture of the old and new testament are preserved unto us entire to the least iota or syllable in the original languages ; and pag. . that the whole scripture entire , as given out , without any losse , is preserved in the copies yet remaining ; yet pag. . he sayes , it is known , it is granted that failings have been among transcribers , and that various lections are from thence risen , and we are ready to own all their failings that can be proved , p. . so notwithstanding what hath been spoken we grant ( quoth i.o. p. ) that there are and have been various lections in the old testament and the new. as for the old , among the many other he instances in , which i have also spoken a little to above , he sayes of these of ben asher , and ben nepthali thus pag. . ( viz ) in their exact consideration of every letter , point and accent of the bible , wherein they spent their lives , it seems they found out some varieties . reply . an unprofitable improvement of mens whole lives , that live no more according to the scripture , then i.o. sayes the iewes do , as honourably as he seems to speak here of it , for his own ends . . there are some varities then it seems , though thou canst find none , or else they could not have found them . i.o. sayes , of those various readings of the east and western jewes , that he is ignorant of them , and can't a while to look much after them to inform himse●f of their original , and all that he knowes of them is , that such there are , and appear in bombergius his bible , pag. . reply . whereby i.o. confesses himself to be no competent person to make any creditable censure of them , so that ( save that he credits capellus , whom he credits little , when he speaks truths , that make against i.o. ) that they are not so , they may be very momentary for ought i.o. knowes . as to the new testament , besides what i.o. sayes , epist. pag. . viz. that he evidently finds various lections in the greek copies which we enjoy , and so grants that which ocular inspection evinces to be true ; his whole third chapter of his second treatise , is totally taken up with treating of them , in which he grants ore and ore again , that there are various lections ; yea he is sain to confesse , pag. , that of the various lections in the copies of the new testament , protestants for the most part have been the chiefest collectors of them , and that though at first very few were observed , yet now they are swell'd into such a bulk , that the very collection of them makes up a book bigger then the new testament it self ; and pag. . that there are in some copies of the new testament , and those , some of them , of some good antiquity , diverse readings in things and words of lesse importance , is acknowled●ed ; and pag. . that so many transcriptions as there are of the new testament , should be made without some variations , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. impossible . rep●y . all which , if it be not a point blank giving of the point and position at first propounded , to be proved , viz. that there is no change or alteration in the least iota or syllable , from what they were at first in the scriptures of the old and new testament ; pag. . the proof whereof also was for a while more frivously and fiercely , then forcibly followed and prosecuted ; and if [ contrary to the said assertion ] it be not an yielding that there is much change , alteration , and various lection , then i know not what a resignation or rendring up of a cause is , or else understand not well what i.o. means , but mistake him to be one that means as he sayes , while he sayes one thing , and means another matter : notwithstanding by one means or other ( but fair or fowl , hook or crook , right or wrong , effectual or weak , concurring or self-contradicting , is much at one with i.o. ) he lifts up himself again [ but alittle too late , having perforce once yielded so far ] to look after his lost assertion again , to recover it , and ( if possible ) to try one touch more to see if he can make it stand up in its former strictnesse , wherein at first he laid it down : and so in one of his wonted fits of dangerlesse fear , least his giving way so much should create a temptation to his reader , that nothing is left sound and entire in the letter , which he falsly calls the word of god , and his only perfect rule , stable bottom , true and sure foundation , pag. . he summons his sentence back into its first rigidity , saying ( and that not out of hopes but that some may be so foolish as to believe him ) that with them that rightly ponder things ( all his own confessions and other protestants professions notwithstanding ) there ariseth nothing at all to the prejudice of his assertion : yea , all that yet appears , impairs not in the least the truth of our assertion , that every tittle and letter ( quoth he ) remaines in the copies preserved , pag. . the grounds which he judges his assertion ( viz. ) that there 's no alterations or various lections in tittles and letters , to stand firm upo● , notwithstanding all his grants , that there are many various lections in the present copies of the o●iginal , are the small number , the small time of standing in the world , and the small importance of those various lections and alterations that are : on these small and slender accounts he hopes to slide clear away , and salve the censure of absurdity and falshood from befalling his so strictly insisted on assertion . yea , he never leaves mincing the matter , and pinching it in again , and prosecuting what passes from him by way of grant , to get it home again , that upon the matter his giving of the cause to his opponents , aftermuch stiff , strict , & sturdy standing out in it , is but like that of egypt , who being forced to let the house of israel go after long struggling and reluctancy , and after , being afraid what would come on 't , ran out a ter them in much hast , but as little heed , as no good speed , to bring them back again ; let it go then for granted ( when he saw he could hold it no longer quoth i.o. ) there are some various lections and mistakes , but those if rightly considered , are so few , of so late , and novel , and upstart a standing ; and of so little moment , that they are not , upon a serious survey of them , deservedly to be counted upon , so far as to come under the consideration or notion of various lections . to this purpose are sundry of his speeches spawn'd up and down the face of sundry pages ; pag. . those of ben asher and nepthali , let any one run them throw ( quoth he ) he will find them to be so small , consisting for the most part in unnecessary accents , of no importance to the sense of any word , that they deserve not to be taken notice of : those of the east and western jewes , all i know of them ( quoth he pag . ) i wish such as know more of them , would inform me better , is , that they first appeared in the edition of the bible by bombergius , under the care of fe. pratensis ; they give us no account of their original ; nor ( to professe my ignorance ) do i know any that do , it may be some do , but in my present hast i cannot enquire after them ; but the thing it self proclaimes their no importance , they are all trivia ' , and not in matters of any moment . besides these ( quoth he ) and the keri and ketib , there are no other various lections of the old testament ; if any other can be gathered , or shall be hereafter out of antient copies of credit and esteem , where no mistake can be discovered as their cause , they deserve to be considered . as to the tikun● sopherim , or correctio scribarum , by which means eighteen places are corrected ; all things here ( quoth he ) are uncertain ; uncertain that ever any such things were done , uncertain who are intended by their sopherim ( ezra and his companions most probably , pag. . ) as to the ablario scribarum , these are only about the use of the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four or five times , pag. as to the corruption of psal. . . where instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the iudicial copies , and antwerp bibles also read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simeon de mues ( quoth he . p , , . ) pleads the substitution of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a late corruption of the jewes , a● least that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the keri , and was left out by them . jo. ●saac professes , he saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a book of his grandfathers . boxtorsuis affirms one to have been the keri , the other the ketib , and proves it from the massor● , and blames the antwerp bibles for printing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the line , with him many agree , others contend that cari ought to be retained . rep. . see , what a heavy rout here is among the divines about one iod or iota ? what tumbling and tangling themselves , & tearing & pulling here is among the text-men , about their outward tittles and transcripts , that they may hide the flawes , that are in their foundation , from being found , because they have asserted , that if one tittle fail , their strong tower goes all down ? which yet the more they tamper about it , the more they tell the world of the ticklishnesse of it ; so the foolish woman pulls down her own house , and , by her own brawling , blames the bottom of her babel building as brittle , yet sees not how by her loudnesse and clamorousnesse , she shewes what she seeks to cover ; he that hideth her , hideth the wind , and the ointment of his right hand , which bewra●eth it self , prov. . . but i.o. interposes , imposes , and hushes all , and contrary to buxtorf himself ( his honoured great master of all jewish learning , who is an oracle with him , when he can make any use of him to his own iejune purpose ) gives his shorter determination ( so he stiles it ) and , flatly contradicting buxtorf , and all that side with him , in saying cari ought not to stand in the line ( though yet he confesses buxtorf proves what he sayes too , from the massora ) in effect affirms with his so much praised mr. pocock , that it ought to be from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the epenthesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the change , which is often used of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the line . ridiculum caput ! 't were enough to make an animal risibile , of one that 's scarce rationale , to see how i.o. does wel-nigh iurare in sententiam buxtorfii , so pin his faith on his for ever honoured buxtorfs sleeve sometimes , and cleaves so to his opinion , as if there had been some transmigration of old buxtorfs soul into i. o's . body ; and yet here , where i.o. confesses buxtorf proves what he sayes too , and is backt in it also by five or six other renowned authors more , i o. cleaves asunder from him , and all that cleave to him , and goes by himself , gleaning after the vintage of his master pocock , saying straitway ( sith 't is better for his turn at this time , and more pertinent to his present purpose , for all he had been so much in love with the old wine of his master buxtorfs wisdom ) that his master pococks miscellanean new wine is better . . how wilt thou scape the just censure of contradiction to thy self i.o. in that thou having mentioned these two sorts of various readings of ben asher and nepthali , and of the east and western iewes , thou addeft , pag. . that , besides these , there are no various lections of the old testament , very positively and exclusively , not only of whatever shall happen to be gathered hereafter , but also of the keri and ketib , the correctio scribarum , or amendment of eighteen places , and the ablatio scribarum , or note of the redundancy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five times , as no various lections ; and yet pag. . thou thy self reckonest up , and instancest in all these three sorts , as such , among the rest , and concludest the self same thou excludest from it in the other place under that very term and title of diverse readings , or various lections ? but this is a common thing with i.o. to forget himself so , as what he sayes in one place , to unsay it again in another : nor am i without apprehensions , that ( as he sayes of the learned collectors of various lections , pag. , : ) in o●ere longo obrepsit somnus , and that while he had his hands and mind busied about many things , sundry mistakes did fall into his work of disproving various lections . . what intendest thou i.o. by that clause , if any various readings shall be gathered , where no mistake can be discovered as their cause , they deserve to be considered ? is there any various lection , that mistake in transcribing is not the cause of ? where there various readings of one text to be found in the writing , as given out from god at first ? was there not identity and perfect exact likenesse to it self in every text , term , and tittle of scripture when 't was written ? and if there be any varieties now ( as there are not a few ) are not those very varieties ( so many as they are ) so many mistakes ? and is it not the position it self to be vindicated by thee against all those , whom in the wildnesse of thy heart thy hand is against , that there are no mistakes befallen the scripture , nor such miscariages as befel the transcribers of heathen authors , p. ? see also . and pag. . let men ( sayest thou ) propose their conjectures about the mistakes they pretend are crept into the original copies , we will acknowledge nothing , &c. and pag. . we have security that no mistakes were in the text before the coming in of our saviour . so . to relieve their mistakes , &c. so , . so pag. . in all which places , he whose eyes are in his head , may see how thou makest mistakes and corruptions , mistakes and errours , mistakes and falsifications , synonomaes , and yet here , p. . thou makest as if there were various lections where there 's no mistake as their cause ; and also pag. . thou quarrellest with the appendix to the late many tongu'd bible , in that therein whatever varying word , syllable , or tittle , wherein any book varieth from the common received copy , though manifestly a mistake , superfluous or deficient , inconsistent with the sense of the place , yea barbarous , is presently imposed as a various lection ; and pag. . it is ( sayest thou ) against all pretence of reason , that every mistake should be admitted as a various lection ; in which self-same page thou renderest copies corrupted or mistaken as all one . and pag. . speaking of different places , to what end ( sayest thou ) should the minds of men be troubled with them , or about them , being evident mistakes of the scribes ; as if mistakes of the scribes were one thing , and corruption or various readings from the first copy were another : was there ever the like piece of confusion and meer mangonization of matters made before by any master in israel , as this , which is here made by thee i.o. who one while makest mistakes and various lections one and the same , and otherwhiles makes them two things , so that though they do ever ponere se invicem , yet often it s so with thee , that posito uno non ponitur alterum ? surely , whether various lections and mistakes be in that text of scripture or no , and whether various lections and mistakes be all one or no ; here 's both various lections , corruptions , confusions , self contradictions , and abominable grosse mistakes also in thy talk about the varieties and mistakes of the letters transcribing ; and such an uncouth , unhewen , indigested , disjointed , incongruous , unharmonious , tottered kind of round-about discourse , as no reasonable man ever ran in , and no reasonable man can find either head or raylin , insomuch that should any quakes have uttered the tyth of that confusion , that thy speech in this matter abounds with , thou wouldest have said ( and justly too ) what thou unjustly chargest them with in thy latine letter , ad lectorem ( viz. ) that their speech is so crude and nonsensical , that thou canst not well perceive their meaning ; i shall therefore here again , as before i have done , and might do of twenty more places of thy book , not without good cause bespeak thee much-what in thy own words of the quakers ; qui● sermonem illum , quo hic uteri● bene intelligat ? quis inconditum illum verborum sonum omni sano sensu vacuum , quo non tantum omnibus aliis qui veritatem asserunt , sed & ipse tibi in dicendo contradic●●e videris , mente percipere possit ? epist. ad lectorem , & ex. . s. . quaenam sit tua de diversis scripturae lectionibus haud facile quis declarabit , praea●erquam enim quod sermones tui inter se non conveniant , ita ineptè atque odiose in explicando animi tui sensu garris , dubiae & incertae significationis vocibus ludis , nihil sani sensus aut quod ab ullis sanae mentis intelligi possit continentibus , ut multo facilius sit argumenta tua profligare quam mentem percipere ; imo cum turpis & inhonesta est , vel ipsam non palam eloqueris , vel verbis itae consutis & consarcinatis , ut nibil paene omnino significent , eam mang●nizas , atque ita inscite consilium sermonibus obtenebrans , nibil magis cavere videris quam ne intelligaris . who is able to make any thing of that raw , self contradicting kind of talk thou tracest to and fro in devoid of all sound sense , uncertain , doubtful , undistinct , patcht together , cloudy , foolish , childish , unsavoury , as if thou tookest care more to hide thy meaning , then to speak it out plainly , or make it manifest ; as if , b● foring and poking so long into pococks miscellanyes , thou hadst left thy eyes behind thee there , and contracted to thy self some certain miscellaneous spirit , that cannot tell how to distinguish any thing , but mingles all things together into a disorderly masse , and immethodically messe of impertinent confusion but to let it passe , and proced to an observation of the rest of thy poor put offs in this kind , whereby , though-thou grantest various lections , yet , thou little lesse then denyest it again , that there are any , that can properly be so denominated . how deservedly is this to be noted to the shame of thy confusion , and of thy self con●ounding self in it , that thou struglest and yie●dest , and struglest and yieldest , and then struglest again like a drunken minded man , that reeleth and staggereth to and fro in his vomit , in most places of thy book , wherein thou handlest the point of various lections . for as pag. , . thou first sayest , that your copies contain every jot that was in the f●●st , without alteration of one tittle , then that it s no doubt , but there are some diverse readings , or various lections in the copies ye enjoy ; then again , that the whole is preserved without corruption in every letter and tittle ; then again , that there is variety in the copies ye have ; but then again , ( and that 's the final resolution of the whole matter , which stands to salve all from sinking ) that where there are any varieties fallen out by gods permission thereof , it s alwayes in things of lesse , indeed of no importance . so pag. , , , after many grants , that there are many diverse readings , both in the old testament , and the new , as one afraid thou hast yielded too far to the prejudice of thy assertion , thou pullest in again what thou canst by speaking so diminutively of the various lections that are , as if they were upon the matter just nothing at all . i am not ( sayest thou ) upon the whole matter out of hopes , but that upon a diligent review of all these various lections , they may be reduced to a lesse offensive , and lesse formidable number : in which review thou reckonest as followes . i.o. . let then the vulgar copy we use passe for the standard as it 's right and due . rep , whether this [ let ] be optative , i.e. a begging , that it may by all be granted so to passe , or imperative , i.e. a commanding all so to let it passe , is much at one to me : but as from him 't is as much as to say , let that copy which i i o. imagine to be most meritorious of that honour , be the standard for all copies and things besides it self , and it self also to be tryed by , as which agrees to every tittle with the fi●st immediate manuscripts , and let all that agree not with it , stand but for so many cyphers , and be no more accounted on then if they were just nothing at all , grant me this , and there will no such varieties appear , as we are surprized with , and my assertion will stand good ; so far at least that we have a copy of the scripture , that is to a syllable exactly agreeing with the first manuscripts , in which there is no errour nor deviation therefrom , and that the same fate of mis-transcribing hath not befallen the greek and hebrew texts of scripture , as hath done other books ; to this effect i.o. sayes , to whom in short say i ( as the proverb is ) if wishes were horses , then ( lord ) beggars would ride : but that must not be , left they grow so proud as to know themselves lesse then yet they do , who are so haughty and wise in their own con●eits , as to know themselves in all reason too little already ; we may not grant thee i.o. for all thy question-begging demand of it , that your vulgar copy can claim such a high thing , as it 's right and due , to stand down as an unalterable standard for all truth and doctrines , and all other texts of transcript copies to be tried by , till thou hast prov'd it to be , to a tittle , entirely agreeing with the first manuscripts , which since thou confessest they are all long since perished , there remains nothing but thy thoughts to try it by , whether it square in every iota with them , much lesse can it be prov'd to be it's due to be canonized , as the standing rule , whereby to prove or disprove the exactnesse of all the rest : nor is the reason thou rendrest for it's right , in that kind , as here under followeth , worth a rush . i.o. let it be remembred it was the publike possession of many generations , and in actual authority throughout the world . rep. . not thorowout the whole world of christendom it self , which is but a corner in comparison of the world , nor yet thorowout the whole protestant world , which is but a corner of christendom so called , and hath not been many generations yet in actuall being it self , much lesse hath had your vulgar copy so long in actuall authority thorowout it ; yea ( as i have shew●ed above ) there have been and are bibles written and printed , that have in them books of scripture ( viz. that of paul to laodicea ) which your vulgar copy wants . . but were it so yet ( if thou mayest be believed when thou speakest as oft thou dost , in contradiction to thy self ) thy reason that the vulgar copy ought to stand ( de jure ) as the standard , because ( de facto ) it hath stood in actual authority so long in the christian world , is rendred by thy self a very reasonlesse reason , who in another place and case sayest thus , p. . if numbers of men may be allowed to speak , we may h●ve a traditional testimony given to the blasphemous figments of the alcoran ; but the constant tradition of more then a thousand years , carried on by innumerable multitudes of men , great , wise , and sober , from one generation to another , doth but set open the gates of hell for the mahometans . as therefore i own not the alcoran as a standard , upon the account of i. o's . reason for his vulgar copy , viz. the catholike , owning , receiving , and possessing it in time and place : so , though i prize the scripture above the alcoran , as much as i can do writing by divine inspiration above that which is but mans invention , yet i cannot own the vulgar copy of it as the standard , upon such an account as it's universall reception ; for what he gives for the vulgar copy , the same can i give ( if it were a sound one ) as a reason for the alcoran , viz. memorandum , or let it be remembred , that the alcoran hath been the publike possession of many generations , and in actual authority among men , as a standard thorowout the whole world of mahometanism , yet is not therefore to passe upon any ones intreaty or command , saying ( as i.o. of the other ) let it passe for the standard as its right and due . i.o. let those places be separated from the name of various lections , which are not sufficiently attested to , so as to pretend to be various lections , it being against all pretence of reason , that every mistake of every , obscure , private copy , perhaps not above two or three hundred years ( or if elder ) should be admitted as a various lection ; men may if they please inform the world wherein such copies are corrupted , or mistaken , but to impose their known failings on us as a various lections , is a course not to be approved . rep. how i.o. what against all pretence of reason , that every mistake in every obscure copy , though of two or three hundred years , or more , should be accounted a various lection ? is it not rather most unreasonable in thy self , to account it otherwise ? does the obscurity , privacy , or novelty of a copy , though more then three hundred years old , make the various readings , that are in it from the first original copy , not various readings ? are not various lections various lections , where ever they are found whether in a more ancient , or in a later copy ? are they ever the lesse various readings , because in copies , which thou callest novell , private , and obscure ? nothing it seems must be notable in the world , but what comes within the narrow ken of i os. cognizance and comprehension , its private , obscure , novell , though known to never so many , till it obtain some patent from i.o. ( who , when he knows any thing , thinks that he is the first that knows what then he first knows ) to passe for publike and ancient among other folk , though no lesse then two or three hundred years elder then himself : on which account how apishly angry is he with the authors of the appendix to the late biblia polyglotta , for counting the differences that are in later transcripts as various lections , p. . whatever varying word ( quoth he ) syllable or tittle could by any be obse●ved , wherein any book , though of yesterday , varieth from the common received copy , though manifestly a mistake superfluous , or deficient , inconsistent with the sense of the place ; yea barbarous , is presently imposed on us as various lection ; so p. . how peevishly complains he that all differences that could be found in any copies printed , or written , are equally given out as various lections ; many differences that have been formerly rejected by learned men , for open corruptions , are here tendred us again ( quoth he ) adding , it is not every variety or difference in a copy that should presently be cryed up for a various reading . a man might with as good colour take all the printed copies he could get , of various editions , and gathering out the errata typographica , print them for various lections . i answer why not ? do not all errata , whether apographica or typographica , make various lections from the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some degree at least , whether they be fewer and lesser , or more and grosser ● whence come those few errours that thou thy self ownest for various lections , but from the failings and mistakes of the scribes in transcribing , or the compositors at the presse , from whence all the rest come , which by no means thou wilt admit to be called by that name ? yet those that others call corruptions and various lections on the self same account as thou callest those few , which thy ownest as such , thou turnest them off with , to what end should mens minds be troubled with them , being evident mistakes of the scribes ; dost thou grant then , that in many places of your original apographical copies , there be evident mistakes of the scribes ? in so doing dost not thou grant all that is contended for against thee , which is , that in your transcriptions of the original text , thou so much talkest for the entirenesse and integrity of , to every letter , point , syllable , tittle , and iota , the scribes were evidently mistaken , so as to mis-transcribe , and the printers , through whose hands the bible comes mostly or altogether now , were evidently mistaken , so as to mis-print many words , syllables , letters , tittles , points , iotaes , to the manifest corrupting of the scripture in the greek and hebrew text thereof , as well as of the text in other tongues , whereby it is undeniably evident to any but obstinate i.o. that the same fate both hath ever , and still doth , and therefore may ( sith quod fieri potuit potest ) attend the scripture in its editions by transcribing , as hath done , doth , or may do any other books , and may well be asserted so to do , without thy sottish , senselesse , unreasonable , atheistical supposition and censure of its bordering on atheism so to imagine , and for all thy foolish and false affirmation , p. , that the promise of god for the preservation of the scripture to a tittle , require other thoughts at our hands . i say why should not one various lection by a mistake in the transcribers or printers , be counted and called a various lection , corruption , mis-transcription , alteration of the text , as well as another ? a lesser as well as a greater , a later as well as one more ancient ? . i wonder whose reason but reasonlesse i. os. it is against the corruptions in copies of so great antiquity , as two or three hundred years , should not be numbred among others that are much elder ? and sith many mistakes and corruptions are confest to have crept into copies of later times , by the oscitancy , negligence , ignorance , wilfulnesse , or something of the scribes , who knew as much of late as they did of old , what they were about , and with whom they had to do therein , and were under as much promise , aspect , and care of god , whose providence and love to his church and word , is as great for the preservation of both in these last ages as ever ( if his un-erring guidance of scribes and printers that transcribe and print the scripture be such a non such expression thereof , as i.o. would make it ) i wonder what warrant and security i.o. who denyes inspiration and infallible direction to all transcribers from the first to the last , can give us , of the honesty , fidelity , integrity , ability , and against the erroneousnesse , carelesnesse , unskilfulnesse , and aptnesse to mis-transcribe of the more ancient , more then i can of and against that of the later transcribers , whether jewes or christians ; since they who know not the spirit , are all as zealous now of the letter as ever , and more tender , and talkative , and t●tling , for every tittle of their text , then ever they were since the world stood ( witnesse i.o. himself ) yea when was there more care and curiosity , and critical consideration about the exact writings , printings and reprintings of the bible then is now adayes ? yet no editions ever come out so carefully corrected and copied out , but that a man may fill a page with its errataes in more then either tittles or iotaes ; and if now , and two or three hundred years ago , why not in dayes of old i know not , nor any one else i believe , but that i.o. sayes otherwise , and is more ready to beleeve his own say●soes , and suppositions , then the naked truth , and to be believed by such as dote on his doctorship , then to be disproved , or proved a lyar. but finally , that i may at once remove this sleevelesse pretence of i. o. out of the way ( at his command and our own leasure ) let those obscure , private , novel copies ( as he counts them ) and their corruptions be separated and removed out of his way , since they trouble him so much ; we can abate him them , and afford and spare him the setting apart of them , and more too , and yet carry the cause against him too out of his own mouth ; nor will his plea and pretence of the privacy , obscurity , and novelty of these , if we allow it him , prosper to the proving that there is no various lections in his original texts , since we have it professed , publikely passed ( and consequently proved against himself ) under his own hand , which ever and anon pulls down what it builds up , and soon after builds again what it once destroyed ) thus viz. p. . i.o. that there are in some copies of the new testament , and those some of them of some good antiquity , divers readings in things or words of lesse importance is acknowledged ; the proof of it lyes within the reach of most , in the copies that we have , and i shall not sollicite the reputation of those who have afforded us others out of their own private furniture . rep. these being i.os. own words , whereby he hath overturned his t'other talk , i need talk no more on it , for i cannot set his babel more perpendicularly with its bottom upwards , then it stands already , as himself hath set it . yet for all this i. o. may think he hath qualified and salved this saying of his , from the censure of a contradiction to the other , by the inserting of this clause into it ( viz. ) [ of no importance ] and indeed that is the second of the generall heads , whereby he seeks to heave his high assertion up into its health again , after he had half knockt it on the head , and laid it a bleeding by his own many grants against the truth of it . i.o. . ly quoth he let the same judgement ( i.e. ) of no various lections passe upon all those different places , which are altogether inconsiderable , consisting in accents , or the change of a letter , not in the least intrenching on the sense of the place● to what end should mens minds be troubled with them ? they are but evident mistakes of the scribes , and of no importance at all . rep. . observe how this by i.o. is spoken to clear it up that there 's no considerable corruptions nor various lections crept into the copies of their text and transcripts , by the mistakes of the scribes , and in every reasonable mans understanding , 't is just as if he should have thus said ( viz. ) there is no reason that men should surprize us with the sense of so many varieties of readings as they do , through the evident mistakes of the scribes , for though i confesse there are many , yet what should they be counted on , as considerable , as corruptions , or mistakes of the scribes ? being they are no more then evident mistakes of the scribes , and so of no importance at all ; whereas the very question it self that is pleaded by us against i. o. and pleaded for against us by himself , is whether the scribes have been mistaken or no in their writing over the scripture , so as that various lections are from thence crept into the copies of the originals ? bare us but all those different places ( quoth i.o. ) which are but evident mistakes of the scribes , which are of no importance , and then let 's see how many various readings you 'l find in the scripture , to the prejudice and impeachment of our assertion , viz. that the text of our original transcripts are written entirely , to every apex , tittle , and iota , agreeably to the first hand-writing of the holy men that were moved to write it ? here 's petitio principii , again , such a base begging of the question as is utterly unbecomming any iunior in his humanity much more a senior doctor , in his divinity disputations , yet a course as fowly as foolishly made use of by i.o. in his scribe-like disputings for the scriptures ; grant us the scripture to be the word of god , ( quoth he ) under that very formality let us consider it , and then i 'le prove it so to be , or else my proofs will be left naked , and utterly divested of that authority and efficacy that i plead i● in them , p. . grant me that the evident mistakes of the scribes are not evident mistakes of the scribes in their transcribing of the scripture , and then i 'le prove evidently enough that the scribes were not so much mistaken as ye say they were in transcribing it . but ly . as to the diminutives , upon which i.o. perhaps will plead he puts the prime stresse in the case in hand , somewhat must be said , lest i.o. judge himself sleighted , if they be answered with , nothing but silence ( for as little importance as they are of to his cause , and as little importance as he would by them make our assaults to be of against his arch assertion , yet 't is like he sets so much store by them , as to suppose them to be strong supporters for his small matters , and pidling propositions , which to him ( as he sayes p . ) are important truths , to stand stedfast upon ) away with all those different places ( quoth he ) which are altogether inconsiderable , consisting in accents or the change of a letter or so , not in the least intrenching on the sense , of no importance at all , lest these passe as no alterations , or various lections , and ye shall see anon what a little corner your corruptions ye charge upon our copies will be crouded into . rep. . observe how diminutively i.o. delivers himself concerning the many mistakes , errours , and corruptions , faults and falsities that are sound to have befallen his transcriptions ; when he talks of translations , in which the word and churches interest lyes , and in which the souls of poor people that are not book-learned , any further then to read the letter in lingua vernacula , is much more concerned , then in the greek and hebrew texts and transcripts ( which the linguist onely labours so much about , as if all mens soules , and all truth lay at stake , and were eternally to live or dye at the priests mercy , shutting out or letting people into the light of life by their lips , as laborinthically , as laboriously unlocking of that humane secret ) then i.o. magnifies , multiplyes the mistakes , errors , and corruptions thereof , as is shewed above , rendring all translations ( for his own ends ) as much mistaken , & mis-rendring the literal sense as may be ; yea p. . to . and so all along in his last chapter of his second treatise , & from thence to the very end of it , speaking of the arabick and other translations , he expresses himself hyperbolically , on this wise , ( viz. ) would i make it my businesse to give instances of the mistakes , ignorance , falsifications , errours and corruptions of these translators , my discourse would swell into a volume ; and of the chaldee paraphrase , p. . thus , seeing it hath not lain under any peculiar care , and merciful providence of god , whether innumerable other faults and errours ( as it happened with the septuagint ) be not begot into it , who can tell ? and of the septuagint it self ( which some clergy men cry up as high as he can do his transcript copies ) p. . . thus all things here are exceedingly uncertain , it 's rise is uncertain , some call the whole story of that translation into question , as though there had never been any such persons in rerum natura , &c. nothing almost is manifest concerning it , but that it is wofully corrupt , and p. . this translation either from the mistakes of it's first authors , or the carelesnesse , or ignorance , or worse ( mark † of it's transcribers , is corrupted or gone off from the original , in a . places twice told , it 's a corrupt stream , a lebian rule p , . . but when i.o. talks about the mistakes , errours , corruptions , falsifications , failings of the scribes of his curious courted copies , having once so critically commended them in his hast , as to deny any corruptions in tittles and iota's to be crept into them , so as to occasion various readings , then he minifies , then he nullifies , as far as his little or nothing to the purpose can do it , either there 's none at all , or if any but novell , or if antient but in small matters , or if in any matter of moment , but very few , or if never so many , but euident mistakes of the scribes , or in spurious copies , or meer superfluities and redundancies of unnecessary and deficiencies of necessary words , or risen out of some apparently corrupted copies or other , or copies corrupted by the old heretick , to which heads most that are ( quoth he ) and ( say i ) all that can be in any scripture , are reducible , what should men mind such little things for at all ? vau ( quoth he ) is a letter redundant but five times , cari is for caru once , ● for ● by a late corruption of the jewes , who left out the keri , that is caru , and instead thereof wrote cari , which is the ketib , as isaac sayes , who in his grandfathers bible saw caru in the line . as to that of the east and western jewes , i know nothing of them ( quoth he ) but that such various lections there do appear ; but i am in too much hast to look after them ( as if because he professes his own ignorance about them , he seemed to desire that such as know them would wink and not note them , or see but say nothing of them as various lections , but let them passe for none among all the rest , because i. o. sees them not . a little trifling notice i. o. seems to take also , as if there might be such a thing ( but as much as he can in a mist he carries it ) as the correctio scribarum , or . places , confessed by elias to be corrected by the scribes , but ( quoth he ) p. . all things here are uncertain that ever any such things were done , uncertain who are intended by their sopherim , thus he white-limes it over , and washes it off as well as he can , in that sleighty way , which is so thin that they are sore and sorry eyes indeed , which do not see his sore through it and his sorry shifts , for if it be uncertain whether there be . places first corrupted and then corrected by un-inspired scribes in his text , he so talks for the integrity of to a tittle , yea or nay ; then it 's not certain to i o. that there are not , yet so it must be , or else his foundation of all ( as he calls it ) is found flawy and faultry in not so few places , but that ( by his own confession ) that his anti-fanatick , fantastick fabrick falls all into confusion , and is founded on a sandy , uncertain bottom , for what is utrobique incertum non est vel hinc vel illinc certum , quod tibi bâc incertum est non tibi certum est illac , that variety which is uncertain , whether it be so or no , i know certainly is not certainly known not to be so : but put case it be so , the old miosis must make up the matter , if there be . places of the divine text by men amended , it 's but the amendment of some small apiculi ( quoth he p. . by which saying in order to the amendment of his own bad matter , he hath fell into a worse unawares , but alas he sees it not , as he might easily do , if he were not exceedingly blinded , or more then half asleep , for if it be , uncertain to him whether there be any such amendments or no , as he sayes tis , and that the particular places enumerated , discover no such correction , how can i.o. tell what they were , and that they were but of certain apiculi , or smaller tittles ? yet he will be tittle-tatling still of what he confesses he knows not , and that it 's uncertain to him . ob. if he say , as he does , they are all in particular considered by glassius , and the matter is determined by buxtorf , his renowned masier of jewish learning . rep. i say if the testimony of buxtorf which i.o. himself sets down as written to glassius in that matter be to be credited , it overturns i. o's● saying that 't was but of apiculi onely , for buxtorf mentions them as things , which did textum sacrum in literis et sensu corrigere : see i.o. thy own quotation out of him in thy . page ; thus when men think to scrue their wits to shew themselves wise in their way against truth , they oft are lest of god to bewray themselves ( as i o. and i. d. r. b. and i. t. too in other cases do ) to be very fools ; for this of i o. is much what like that testimony which the wise high-priests of old hired the souldiers to bear against christs resurrection , who came to testifie , as eye-witnesses , of what was done while they were asleep , saying , his disciples came and stole him away while we slept , in which sleep it seems they could see his disciples come , but not awake out of it , though a court of guard to rescue him from them . so sayest i.o. contrary to buxtorf whom he quotes , the amendment of the . places was but of apiculi , and yet confessing 't is uncertain whether there were any amendment of . places at all , yea or no : if he knowes what was corrected , then the 〈◊〉 is certain that there was a correction ; but if he know not whether there were any such correction made or no , then ' ti● not certain to him , ●hat 't was but of such diminutive tittles , as he would make it . but this is the strain he strikes up in now , and the string he hangs all on . true ( quoth he ) mistakes , mis-transcriptions , various lections there are but none considerable , or of importance , but consisting in accents , or some letter not altering the sense , where there is any variety it is alwayes in things of lesse , indeed of no importance p. . and there quoting buxtorf again , he sayes thus , hebraei v. t. codices ubique sibi sunt similes , si forte exiguas quasdam apiculorum quorundam differentias excipias quae ipsa tamen nullam varieta●em efficiunt , the hebrew bibles are every where agreeing , except some small differences in some small tittles wch yet make no variety . thus the translations ( being though more for the peoples and truths , but lesse for the priests and tythes turn ) i. o. is no great friend to them , but leaves them to shift for themselves , and inhaunces all the errors in them to the height , and represents them through a magnifying and multiplying glasse ; but transcriptions ( being the linguists letter , whereby he lives more to himself and the world then god and christ ) i. o. patronizes them , and pleads and pinches all their impurities into parvulas and pauc●las ; translations are none of the doctors darlings , therefore he defies rather then deif●es or dignifies them , so much as he does the other . at pater ut gnati , sic nos debemus amici , si quod sit vitium non fastidire , &c. as fathers call the deepest defects of speech in their children lisping , and their blear-ey'd children blinkers and pinkan-eyes , so i. o. makes the best and the least of his letters legible corruptions ; transcriptions of the two being his best friend , that most helps and holds men up in academical advantages , as t. d. uses to epitomize all the hol● hypocrites iniquities into the diminutive denomination of the saints infirmities , so i.o. diminishes all the grosse open faults of his transcript copies into frivolous failings of no force . therefore let all these abovesaid be removed from that pretence , let not every , nor any varying word , syllable , or tittle in any book that varieth from the common received copy , though manifestly a mistake , superfluous , deficient , consistent , or inconsistent with the sense of the place , yea barbarous , be imposed on us as such , it being not every variety or difference in a copy that should presently be cryed up for a various reading , p. ● . . ( for that were to create a temptation , that nothing is left sound and entire in the word of god , and so overthrow our assertion which we stand so strictly to maintain ) and so to them tha rightly ponder things there will arise nothing at all to the prejudice of our assertion , p. . yea then 't will quickly appear , p. . . . how small the number is of those varieties which may pretend unto any consideration under the state and title of various lections , and of how very little importance they are to weaken in any measure , or impaire in the least the truth of my former assertion ( quoth he ) concerning the care and providence of god in the preservation of his word , that is the scripture with i. o. and every tittle and letter thereof . in all which sayings collectively considered , i.o. had as good have said in short , do but yield it , that all the varieties , mistakes , corruptions , barbarisms , of what sort or notion soever , fewer or more , greater or lesser , hurting or not hurting the sense of the place , old or new , by superfluity or defect of words , crept in from heriticks , or however , are not varieties &c. and then our assertion holds good and true ( viz , ) that there is none at all ; or thus , count not such as are of more and lesse importance , prejudicing or not prejudicing the sense , for corruptions , and then there will be found few or no corruptions in our copies at all ; or thus forasmuch as they onely deserve to be considered as various lections , where no mistake can be discovered as their cause , and these not to be admitted ( as such ) which are occasioned but by mistakes take away all that were but mistakes from that title of various lections , and all such too as were not mistakes , but evidently intended , as expository of difficulties , or supplyed purposely to make out the sense of the places , p. . . . and then there will appear to be few or no various lections ; or in a word , excepting all those that are , there 's none at all : as if a man that owes but twenty shillings , should say to his creditor , bate me but twenty shillings and i 'le pay you all . but we must not let it go so i.o. by whole sale , though ( as lot pleaded for little zoar to be spared that his soul might live ) so thou for sparing the imposition and imputation of little impurities to thy copies , that thy grand assertion ( which else must dye ) may live , which is that in the least syllable , tittle , letter , and iota , thy transcripts are true and entire , as the first manuscripts , yet we must not separate from our anti-assertion the mentioning of the mistakes in iods and vau's , and tittles , and iota's , and syllables , and vowels , and single letters , and such like , unlesse thou wilt remove from they arch-assertion , thy strict positive affirmings , that your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or copies contain every iota and tittle that was in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that haebraea volumina nec in u●â dictione corrupta in●enienda sunt , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. not one iot or tittle of the text passed from what ever was written by inspiration under the law , and that ye have all , every tittle without any losse , or any change , or alteration to the least iota , or syllable , and much more id genus , p. . . . . and if thou recede from , and recant that reasonlesse rigidity of thy position about the truth of thy text in tittles , we shall supersede from our reasonable reply to thee concerning the corruption and mistranscription of thy text in sundry tittles , in which it seems thou art forced to confesse to us that some tittles are amisse ; for while thou standest so strictly upon the entirenesse of each tittle , as thou sayest of the jewes , p ▪ . so i of thee while thou keepest the scripture we shall never want weapons out of thy own armory for the destruction of thy haughty assertion , like the philistine thou carryest the weapon that will serve to cut off thy own head ; for while i.o. asserts the text to be entire to every tittle , wee 'l tell i.o. out of his own book , that i.o. tells an untruth in that , for if i. o. be to be believed by himself , he o're and o're confesses mistakes in tittles , iots , vowels , syllables and single letters but if i. o will agree to a cessation of armes , and arguments about tittles , then we shall restipulate with him there , and because he doth little lesse then cry peccavi in that , and keeps such an imperious begging and beseeching , that all varieties in tittles , that are of no importance at all , may not be reckoned on as various lections , i here 〈◊〉 him to wit , that we can here also afford well enough to abate him all different places in meer tittles and accents , that intrench not on the sense , and yet have enough left to lay sure siege with against his assertion , if hee 'l hold it about matters of importance onely , and such as are inconsistent with , and intrench on the sense of the place , and that no further off then i.os. , own book , which ever furnishes us wherewith to answer him out of his own armory , for in that p. he writes thus of variety ( viz. ) those which are of importance have been already considered by others , especially glassius ; and thus , p. . let those be removed and not counted on that are deficient in words evidently necessary to the sense of their places , it evidently imports no lesse then this , that i.o. owns some varieties to be of importance , and such as do intrench on the sense in their stations , and so if we seclude all that are of lesse , or no importance with him , he stands still where he did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , condemned and confounded every way where ever he flyes , or followes in the service of his arch assertion , if he had no man to fight against him besides himself : and if he say those of importance , and that intrench on the sense are but few : i say if any at all they are many enough ( upon his predicted principles ) to pluck up all the fabrick of his form of religion , faith about truth , and the very foundation it 's all framed upon by the roots , as to any certainty that he hath of his standing , while he stands leaning to no more but his naked letter , and can plead their original no higher then from the ticklish transcripts of his pretended original text. and that this may appear , let what followes be serious considered by any , who have not utterly lost their understanding . . that the main assertion i o. makes so much ado about the maintaining of is this ( viz. ) that though the first and immediate manuscripts , and individual writings of moses and the prophets , the apostles , and evangelists are all utterly lost , and perished out of the world , p. . . . yet the hebrew and greek copies of them that remain ex●ant at this day , do contain every letter , apex , syllable , accent , iota , tittle , point , that was in them , without any addition of the points , ablation , alteration , variation , change or corruption , by mistake or mis-transcription in the least , notwithstanding the hands of so many transcribers as they have passed thorow ; and that the text in the original languages hath been both promised to be and accordingly hath bin providentially preserved in gods love and care to his word and church , so that the same fate hath not attended the scripture , as to mis-transcription or alteration any way in the original copies of it , through any miscarriages , mistakes , oscitancy , negligence , ignorance , sloth , carelesnesse , unfaithfulnesse , much lesse treacherousnesse in transcribing thereof , as hath attended other books in their editions and transcribings . p. . . . . . . . . . . . . . . . . in all these pages , and many more where the particularities of it are sprinkled up and down this general grand position is to be apprehended as affirmed by him , and undertaken to be vindicated to a tittle . . that this position is not onely thus punctually propounded by i.o. for truth , but also avouched with that extremity , rigidity , and strictnesse , that it s made the very basis of all true belief , and of all that whole businesse that he calls divine , saving , sacred truth , religion , worship , knowledge , service of god , duty of man towards him , &c. so that in case these his thoughts , apprehensions , position and assertion ( as he often calls it , p. . . . . . . . ) proves not true , firm , sound , but false , faulty and faultring , and if it ever appear that there are corruptions crept into the text of scripture by either the addition of the hebrew points , accents , or punctation since the beginning of the first writing thereof immediately from god , as a late novell invention of some iudaical rabbins , viz. the tiberian massorites by whom they are judged to have been added , or else by the oscitancy , carelesnesse , negligence , ignorance , treachery , weaknesse , or wilfulnesse of the transcribers , mistaking , mis-transcribing , and thereby occasioning variations in the copies of the original , so that the text of scripture is not wholly pure and entire , or that we may if we please reject the points and read otherwise , actum est , imus , imus praecipites , what pernitious , what devious wayes must men run , scarce a chapter , a verse , a word , left free from perplexing contradicting conjectures , nothing but fruitlesse contests , nothing but humane fallible perswasion to be fixed on for the sense ; a firebrand is brought into the churches bread-corn , the consequences are so desperate that he dares not mention them , he cannot but tremble to think what is the issue of this imagination of such a supposition , that the points , vowels , accents , are no better guides then so ; it renders questionable the foundation of all , ejects as uselesse the whole scripture , it 's a pestilent poysonsome undervaluing the originals , crept in now among protestants themselves ( though this comfort is left , yet that the generality of learned protestants are not yet infected with this leven ) but if it should by a change of iudgement break in so on the protestant world , as to be avowed in publike works , the end will be a frightning poor unstable souls , into the hands of the pretended infallible guide , a return to rome under the pretence of the scriptures corruption in the original text , as there was a passing from thence under the purity thereof , yea 't is not known whether this inconvenience will grow ; yea once suppose corruptions crept into the original text , and the pretended novelty of the hebrew punctuation , and then the wells and fountains from whence ye should draw all your soules refreshment are utterly stopt , ep : p. . . so p. . . . . . . . . . . . . . . better all the works like to the biblia polyglotta were out of the world , then this opinion of the ●texs non-integrity to a tittle , or the novelty in points should be embraced with its consequences that unavoidably attend it , that if those seeming difficulties of scripture to reconcile , wch some look on as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or irreconcileable , though some learned iewes and christians have been well exercised , to reconcile and give fair account of them , may by a liberty given be looked on as corruptions , how ye shall be able to stay till ye come to the bottom of questioning the whole scripture , he knows not , p. . . let it be considered how eminently he stands concerned upon the confession that his foundation is not firm , in case a tittle of the text be wanting , or the points added to it since its first giving out , to make it out , not probably onely , but unquestionably clear and certain , that the text hath every tittle and iota , and that the points are no novelty , but of equall antiquity with the text it self , or else begin again with the qua. at his a.b.c. in the things of god , and lay a surer bottom for his building and foundation for his faith , then ever he hath laid to this day . . whether i. os proof be infallible ; or but fallible , of divine certainty or meer humane conjecture , self-conceit , thought , apprehension , and imagination onely , and whether the text be so firm and entire to a tittle , as he affirms it to be , yea rather that it is not , let it be considered by all , who read my examination of it , in this now welnigh ended exercitation , wherein the contrary is both apparently and abundantly evidenced ; his whole regiment of reasons by him rendred in proof thereof disproved , and all that defensive stragling straw that hangs about them dispelled as chaffe , as not onely falling short of infallible scientifical demonstration , but also as not amounting to so much as a probable evidence that either the points are coaevous w●●h the consonants ( which is sometimes no lesse then asserted ) or so high as ezra ( which is undertaken to be manifested ) and are not rather a novelty , no elder then the massorites ) which with such affrightments at the consequences of such a clergy-confounding conclusion is denyed , and yet ( as to that reviving thereof , whereby we now enjoy them ) acknowledged also by i o. ) or that the text is in its most original copies wherein we now have it , is the same as at first it was , without any various lections , or unchanged . thus i have traced after i.o. in his treatings and twinings too and fro , in vindication of the integrity of his greek and hebrew text , and have evidently proved that there are not onely many whole books of that scripture , which holy men were moved to write both before and since christ , wanting to his compleated canon ( as he calls it ) but also that there are many mistakes in those books that are , out of his own hand writing , which is no better then snares and bands , a certain piece of contradictory net-work of his own composing , to the catching and binding down himself , wherein he hangs hampered , intangled , and tumbled up and down in his own fruitlesse contests , fallible perswasions , and perplexing self-contradicting conjectures , so that there 's scarce a chapter , or so much as a lection in it , fully free from , or rather not fully fraught with some or other of his uncertain conceits , and certain confusions about the defending of his assassinated assertion , one while asserting and striving stiffly to maintain it in the very rigidity , universality , and utmost strictnesse of it , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. not the iot or tittle of the original text is added , altered , lost , mis-transcribed ; sometimes assenting to the contrary , onely begging that all various lections ( of what sort soever , one or other without exception ) may be excepted from the account of various lections , and then asserting that his assertion ( on that condition ) will stand entire , concerning the entirenesse and integrity of his text to a very tittle . now then since it is so 〈◊〉 at the outward letter of the scripture not only in its translations , which i.o. himself asserts to be so universally altered and corrupted from the originals , but a little also in its copies of the original is by i.os. own confession both so abundantly altered by the addition of the points since the first writing , and the variations of so many severall kinds as himself enumerates , and at best so easily so infinitly alterable , as that at the wills of men exercising their critical faculties about the text , it may by transposition and transcription of one letter for another , or supposition , and subscription of one vowel for another , be turned divers contrary wayes , and subverted in its sense so exceedingly , that some one word ( instancing in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ep. p. . ) may ( as it may be pointed or printed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afford no lesse then eight severall senses as distant from one another as life and death ; seeing also , that there is no relief against all that huge heap of uncertainty , that is found among the founders that are continually confounded within themselves , about their sickle foundation ( unlesse they will be perswaded to come to that firm in●allible sure foundation , and inalterable rule of all truth , the light , word , and spirit of god in the heart ) but their own vain , empty groundlesse , confused thoughts , imaginations , conceits , fancies , fallible perswasions and opinions , taken up by tradition from each others tomes , treatises , targums , and talmudical twatlings , as if there were neither light , nor spirit , nor word of god throughout the whole world , whereby any soul saving truth can possibly come to be known , or entertained at any certainty , further then the text-t●ining text-men tell and teach it forth , either by their oral● talkings for tythe , or manifold translatings of it out of their ( falsely supposed ) entirely transcribed copies . shall we then think because i o. to the contradiction of himself so thinks , and imposes his own thoughts on us as uncontroulable proofs , that there is no variation in the copies we have from the first manuscripts of the scripture , but that they are come to us without the least interveniency of any such mediums or wayes as are capable of giving change or a●teration , or obnoxious to fallibility in the least syllable or iota , p. . . or that the some varieties that i. o confesses r. aaron and r. moses found in their exact consideration of the bible , were small and of no importance to the sense of any word , p. ▪ especially since with i.o. ( if a body might take his tattle for truth ) every letter , tittle , iota there transcribed was a part of the word , yea no lesse then the word of the great god , wherein the eternall concernment of all soules doth●l●e . p . ? shall we think because i.o. thinks so p. . that there is not any colour or , pretence , nor any tollerable evidence from all the discrepancies in the copies themselves that are extant , that there ever were any other in the least differing from these extant in the world ? shall we think , because i. o ▪ so thinks , p. . . that all that yet appears impairs not in the least the truth of his assertion , that every tittle and letter that was in the original copies remaines in the copies of the original to this day without any losse , or any alteration , or passing away of one iot thereof , and that with them that rightly ponder things abovesaid , there thence ariseth nothing at all to the prejudice of that his so often o're and o●re again affirm'd assertion ? and if men must deal by instances in this case ( as he sayes ) and not by conjectures ( though himself gives us no instance of any one copy , of which he can say , unlesse he had the autographa by him , that it agrees every accent and syllable therewith , upon any better ground then his own bare conjectures ) yet if i had not given him instance enough of whole words , verses , books , prophesies , &c. lost of inspired mens scriptures , doth not i.o. himself give us instan●es enough of variety of lection , to the assuring us of the falsenesse of his first assertion ? which instances of his own insisting on are obvious to all readers of his book , and believed by us to be true , rather then his idle talk to the contrary , of his texts integrity to a tittle : and is there any reason ( as he sayes of himself and his adherents , ep. p. ) that we should be esteemed ridiculous , because believing our own eyes we will not believe the testimony of i.o. imagining otherwise then the case is according to his own instances , dealing by conjectures against his own instances , a man deservedly of no credit with us , running in ridiculous rounds , and asserting that to be truth , which we know from his own book to be utterly false ? shall we think that the literal text in the very transcripts he so talk● for , is any other then he cals it , as to its most ancient translation , a corrupt stream , a lesbian ●ule p. . or any other then some call it a nose of wax , no certain stable 〈◊〉 , or standard to try all truth by , & guide throughout in the knowledge of the will of god ? shall we think , because i.o. thinks so strangely , that so corruptible and corrupted a stream as the meer letter now is , since vitiated and interpolated , can be judged a fit means to judge the fountain by ( i. e ) the light word and spirit it came from ? and a fit measure to correct , and authoritatively to examine and determine those originals by ? shall we think , because i.o. hath and uttereth such high and hyperbolical thoughts apprehensions and affirmations of his transcripts , and greek and hebrew copies , and the absolute integrity thereof to a tittle , that the sole and final dissolution , determination and discovery of all saving doctrine , and distinct discerning , and knowledge of all sacred truth from cunningly devised fables , does d●●●rd ●holly and alone upon the outward greek and hebrew writing , and scripture of it , and that so necessarily and eternally , that upon any corruption supposed therein , that truth & doctrine can't unquestionably be supposed to c●●●●ue entire and uncorrupt , but must be consequently supposed to be without any other principle , means , rule , or measure of judging , recovering , rectifying it , and to be for ever ; ●medil●sly brought to nought , p. . . shall we think , because i o. so thinks , and s●lli●y supposes so , that to suppose corruptions to have befallen his undoubtedly , yea confessedly corrupted copies , and the same fate to have befallen the hebrew and greek bible in its transcribing , that hath befallen other books in theirs , is a plea unreasonable in it self , devoid of all reall ground of truth , injurious to the love and care of god over his word and church , in a high degree , and an imagination bordering on atheism , asserted on deliberation , p . ? surely the improvidence , oscitancy , negligence , ignorance , unskilfulnesse , and carelesnesse that may as groundedly be supposed to have been ( if there was never so much care and diligence in others of them ) in some of the scribes that have copied out the scriptures , as well as in some printers that have printed them , and in some transcribers of heathen authors , and the non-evidence of any promise of god to take any of the scripture transcribers under such a loving care and aspect as i.o. ascribes to them ; and i o's own concession of them , being not any of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , infallible , but under possibilities of mistakings , and i o's confessions , and grants , and acknowledgements , that known failings have been amongst them , and that various lections are from thence risen , . and that some of those are of importance , consisting of superfluity , and redundancy of unnecessary ; and deficiency of necessary words , which is destructive to the sense , and arising out of copies apparently corrupted , and notoriously corrupted by old hereticks , and many more matters then are fit to repeat o're again , do require other thoughts at our hands . shall we think because i.o. so thinks , & very cogitantly ( but little cogently to us ) conjectures that if the points be mans invention , and the text under alteration ( as undoubtedly it is , and therefore all the priests religion , who live on the naked texts , and their own traditions , and not the truth it self is at a losse however ) that then all is likely immediately , utterly and remedilesly to perish for ever , viz. church , word of god , doctrine , truth , certainty of the gospel , gods promise , providence , and care of his eternal incorruptible , good and acceptab●e mind , will and pleasure , life , spirit , light , law ? yea that all this and much more is little lesse then eternally undone , ( as to our knowledge of them ) so that god himself can find no other sufficient means ( having tryed already , quoth i.o. the insufficiency of all other before ) to save all these thing from corrupting , but that of a perishing , uncertain flexible , at mans will fallible , changeable , meer dead , to the light novell , corruptible , mou●d●ing , and in its first manuscripts already long since mou'dred , moth eaten and corrupted letter ? p. . surely the promise of god for the preservation of his word ( which was before the letter , and will be after it induring for ever , so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one jot or tittle of it shall never fail , what ever become of all the jots and tittles of the letter ) and his providence , love , and care of his church , of whose faith and obedience that word of his in the heart and not the letter , both was , now is , and ever will be , the onely rule , require other thoughts at our hands , p. . shall we think ( because i.o. fa●sly so thinks ) that such a fallible , flexible , alterable , and corruptible thing , as the letter is , by i. o's own confession not in its translations onely , but in the very original transcripts , which is the onely businesse he is so busie about , and so bestirs himself to bustle for , is that which can justly claim and supreamly challenge to it self those preheminent titles , excellent properties , extraordinary effects , peculiar prerogatives , marvellous successes &c. which i. o attributes thereuunto throwout his first english treatise , and latine ●hes● also ? wherein , under that glorious name of the word of god , by which yet ( as by that which he undertakes to prove to be it's proper name , he as , if not more ordinarily denominates it , then by its own and one●y proper name of scripture ) he magnifies the text , as to those hebrew and greek copies of it he is pleased to crown as the canon , and set his stamp upon as the standard ( while he stigmatizes not onely all translations as mens own altars , and altered things , that must not stand as the standard by the posts , and high altar of his said unalterable copies , but other copies also , as novel , spurious , and no●●●iously corrupted ; ) above all that hath any being under god , insomuch that he cannot likely utter more concerning it in way of exaltation , unlesse he should extoll it so far , as to stile it god himself . so i have done at present with i. o's unprofitable prate , about the preciousnesse , profitablenesse , and divine original of his high prized possession of the hebrew punctation ; and with his peremptory post●●n , and absolutely absurd assertion , of the non-corruption of his canonized copies of the original text to a tittle , which howbeit i have scarce gone above half so far as i might , in discovering the deep dotage and folly , that is to be found in his mingled management , and miserable mang●nization of those matters , yet i have gone farther by the hall then i should have done , considering how far off all such husky , chaffy accomplishments , as those pedantick parts of the letter , are from that wherein the life of god chiefly lyes , viz. the spirit , light , and word that 's nigh in the heart , and how little concernment the more substantial parts of the meer outward text are of thereto , in comparison of them , much more such accidentals , as the meer figure of the accents and vowels , but onely that i found i.o. manifesting his foppery so far , as to render these ticklish things of such eminent tendency to the saving knowledge of all sacred truth , as to give them out to be the most reall rule , stable standard , gospel guides , grand ground , chief infallible foundation of all ; in which respect , though otherwise it is little lesse then loathsome to me to leave the life i live in the en●oyment of my self with god , to meddle so much in such muddy matters ; yet , in service to the truth , and in love to the soules of the schoolmen and scribes , that they may see the sandy fickle f●undation they build and found all their faith upon in the business of eternal consequence , which is no better then the uncertain thoughts , conceits and conjectures of men , about shapes of letters , points & iota's . i was ( contrary to my own first intentions , carried forth to such prolixity in this matter , wch i conclude in this manner . where the foundation of the faith is utter uncertainty , there the faith can be ( according to i.o. ) no more then meer fancy and uncertainty . but so are the points , as to their original , and so are the transcript copies of the original text , as to its entirenesse and integrity ( i appeal to i. o's own book , and all rationall readers of it and mine ) which points and text are by i.o. and his school fellows made the canon , rule , guide , touchstone , standard and sure foundation , p. . . of all that faith and obedience , which god requireth at their hands . therefore their faith toward god , as yet , is no more then meer fancy and uncertainty . the third apologetical , and expostulatory exercitation . chap. i. though much more might be said i.o. to many of thy matters behind mentioned , yet having sufficiently swept away sundry of thy figments and false aspersions of the qua. in vindication of them , and turned thy lyes in plain english upon thy self , which thou laidst in latine upon them , about their rejecting of the scriptures , and taken some useful notice of the bounds and first constitution and consignation of that ye call your canon , and of what thou foolishly and falsly affirmes● of the hebrew punctation of the bible , and the entireness of the text to a tittle , as at first : i shall come to some consideration of many more of thy cloudy , crooked conceptions of it , and of those many false tales ( whether not as much to the dishonoring of it in truth , as to the honoring of it in pretence , sith thou placest it unduely in the throne of christ , let the reader judge ) thou very confidently tellest for truth of the scripture it self ; which seeing thou art first appearing in the field against the qu who are its true friends , my business , who appear also for it as well as thee , and to state it in as high authority as ( salvá christi ipsius eminentiâ ) it may honestly stand in , without high treason to the supremacy , crown and dignity of christ , and his light and spirit , will lye mostly in reducing it from that throne and supream seat of judicature on which thou set'st it utterly against the will of christ revealed in it , into its due place of a subordinate servant in the church , where , as a writing , it summons all to come to him , the light , the onely iudge , lord and law-giver , that 's able to save and destroy , who by his light sits in the conscience of all , to try all for life or death , searching the heart and reins , to give to every one according to their wayes , works , and fruit of their doings , and t●en what thou displacest will stand all in its due rank and proper order . thy grand assertion then of the scripture , unto which all almost of the other that thou predicatest of it is , as it were , but subordinate , and some of it subservient to the proof of ; as also it is subservient to the proofe of some of that , whereof yet some is so promiscuously , in such a confused way of mingle mangle , treated out , that one can't tell well whether it be proprounded in proof of the scriptures being the word of god , or the scriptures being the word of god , is made demonstrative of that ; yea the same things are sometimes interchangeably praedicated in mutual proof of each other : for to prove the scripture to be the word of god , thou urgest its self evidencing efficacy and power , and to prove it to be living , efficacious , and powerful , thou urgest it s being so from places , that speak onely of the word of god , not the letter of it ; and many more such like ratelled pieces of proof there are in thy unhewn handy-work ; but i say , the grand assertion thou prosecutest the proof of thorowout thy first english treatise , and much what in the first exer●itation , is this , viz. that as to name and thing the scripture properly is the word of god : and having hous'd it under this high title , and in thy own crooked conceit of it , crouded it by fowl , more then fair means , and by force of arms , [ as i may say ] more then force of honest arguments , under the starely canopy of that super-eminent compellation , thou afterwards callest it on that account , many things more , so much as one of which it is not ; yea consequently , any thing , every thing that the word of god it self alone [ and not the scripture ] truly is , and by right onely is to be called . first then , thou i.o. affirmest of the scripture , the letter of it , that it is the word of god , in esse reali , & in esse cognoscibili , i.e. not onely so , but known so to be , and that as to name and thing , [ i.e. ] that as in its nature it truly and properly is so , so that glorious title of the word of god is its own due right , true proper name , which the qua. denying to it , and seeking to draw it [ in discrimen nominis ] into a difference in name from , do no less then divest and spoil the scripture of its proper name : and this thou sayest , ex. l.s. , is the work which the quakers rejoice at that it is committed to them by satan , for which onely thou takest them to do , as if thou hadst no more to do with them , nor they with thee , then de scripturae nomine proprio , as thou there speakest , and as if the qua. did yeild the scripture to be the word of god , and had nothing against its being so , as to its proper nature , and yet would not endure to allow it to be called by its own proper name , that is most answerable to its own nature . rep. not too fast at first [ friend ] least what thou writest in haste , thou come to repent by leisure : thou mistakest thy self very much as to thy busie busling with the qua. who may possibly find thee more work then thou art aware of , before they whom thou beginst to lash , and lash out against in thy latine cover-cloath , have done with thee : they seeke not meerly to bring the scripture , to which they ever allow its own proper name , ( in discrimen nominis ) back to its own name , from those many new-found-names , not due to it , but to the word , it s the writing of , from which word in the night your fore-fathers have stole them , to stile it by ; but also [ in discrimen rei ] to manifest it to be what it really is , and no more then what it is , to you and others , who not onely call it , but count it to be what it truly is not . the qua. are not such idiots yet , as to rob any things ( as you do many ) of their own proper names ; nor so foolishly fanatical , and fantastical , as to spend their time in inanibus logomachijs , or onomamachij● , so , but that if thou canst prove the scripture to demonstrate it self infallibilite● , ex. . s. . infallibly and uncontroulably , pag. . to be the word of god , as thou undertakest to evince , but ad graecas calendas , to morrow come never [ as they say ] thou wilt do , and not before , they will then freely grant it to be call'd so , whose work with thee and all men , is to have all things first known to be what they are in their proper nature● , and then call'd by those proper names that are agreeable to those natures . though then we deny the scripture to be called by that of the word of god , as its proper name , yet it is upon this account , because neither thou nor any man in the world is able to prove it to be so in its proper nature ; whereupon , howbeit we eternally own the word of god properly so to be , and infallibly , and incontroulably evidencing it selfe so to be , and that it ought ( as by its own proper name ) to be called the word of god , which ( if thy tottering ragged way of argumentation , wherein thou ten , if not twenty times over , and more , inadvertently , and contrarily to all rules of true disputations , transposest thy t●rms , making the word of god both thy subject and the praedicate also , which thou often praedicatest of it self , be well observed ) thou belabourest thy self to prove against i know not whom to be evidently , and to be called properly the word of god ; and howbeit we also own the word of god to be all those other things , viz foundation , rule , light , touchstone , witnes● of god , onely means , of the saving knowledge of god , most effectual means of bringing men to repentance , quickening power , power of god to salvation , and many more by which thou denominatest it : nevertheless that the scripture , or outward writing , or external text , of either your copies of the original , or the original copies , which you have not now in the world , much more that the text of any translation thereof into other tongues , or the english tongue either , which is all that poor english people have , who are no higher learnt , as to earthly languages , then their mother-tongue : much more that every tittle , iota , and apex of any of these , as thou apishly contendest it is , in your transcripts at least , pag. , . is either the word of god , or any ●ther of those things , or properly to be called by that of the vvord of god , by which yet thou streinest a point to call it , and dost o're and o're , either under that term , the vvord , or that of the scripture , which is onely properly its own ; this is that which i am here entering the lists with thee about , and am to the undeceiving of both powers and people of this nation , who by your sophistical sorceries are bewitcht into a blinde opinion about both the truth , and the qua. who hold it out in that particular , notwithstanding thy pretensive proofs to disprove against thee . nevertheless , before i can yet come immediately to the examination of thy proofs in particular , in order to the disproof thereof , or to thy own holding out of any thing to the contrary ; so many , great , and gross are the absurdities and illegalities of thy manner of disputation in proof of this business , viz. that the scripture , both as to name and thing , is , and is infallibly and undeniably known to be the word of god ; that i may not honestly pass on here without a discovery to all men of thy most illegitimate and downright dishonest dealing , in thy driving on of thy argumentation in●order to the evincing thereof in sundry particulars , which i shall exhibit to the view of all men under this one general head , viz. thy unworthy begging of the main question in hand , which thou takest upon thee to prove , as well in thy english treatise upon that subject , which thou sayest thou hadst preached on , which [ as published ] is a dispute too , for the scriptures , as in thy latine illogical , and theological disputations , or apologeticals pro scripturis , in both the one and the other of which , thou never keepest close to thy main terms , which ought never to be altered in any legal disputation , but both changest and confoundest them together , even the grand subject , that is , the scripture and the grand praedicate of it , that is , the word of god , almost as often as thou hast to do with them ; insomuch that thy tr●ctations and transactions for , and about the outward letter , or text of the scriptures , which are the subject from whence thy latine , and thy english works in their title . pages both bear their main denominations of vindication of , and apologies for the texts of the scripture , the proof of which , to be the known , pure , perfect , powerful , living , spiritual , saving , necessary , unalterable , unchanged , uncorrupted &c. word of god , is thy main professed work , scope , drift , and intent thoroughout them , are such an indistinct , term-transposing argumentation , such a ●●agonized mess of male proof , such an underboard piece of double-dealing , as proclaims its author , as well to such as know him by neither , as to such as know him both by name and face , to be one that dur● not play above-board , but digged as deep as he well durst , for fear of being too much dis●ryed in his deceit on the other hand , to hide his counsel , that he might be the less noted in his turnings of things up-side-down , that having once put apart as two specifically different things , the scripture or its doctrine ; whereof one was to be his main subject , the other his main praedicate throughout his disputation , durst not keep them clearly asunder , as he should have done all along in his premises , till he came to his conclusion in which onely if at all ) they were by right to be joined , nor speak of them constantly sigillatim , as of two things formally , seperated in their nature , & to be seperated in their names , till the one he infallibly or plainly proved to be the other , ( viz. ) the scripture to be the word of god , and the word of god to be the scriptures ; but being jealous whether things might grow to the disadvanta●● or hazard of hi cause in question , and utter loss of his positive assertion of the scriptures to be the word of god if he should , was afraid to speak plain : & so i believe thou i.o. art to utter thy meaning too openly , or speak thy mind out too distinctly , and so chusest to prosecute thy proofs the more promiscuously , and to carry thy ill cause on the more confusedly , by the shifting and changing of thy terms ever and anon , and to beg the question in hand , or take it for granted before it be given thee , that the scripture is the word , & to supplant and forestall thy reader with thy often , or ordinary crouding of these each under the other's name , and indifferent denominatings of them each by the other , as synonomae● , before thy time : ( i.e. ) before thou hast proved the name of the one at all proper to the other , by the one 's true participation of the others essential properties or nature ; so that ● like the fis● caepia , that being pursued by its adversaries , flings a flood of black inky stuff behind it , to hide it self from being seen and taken ) by a blind blending , and cloudy confounding of things together , which being treated of formaliter , and discoursed of divisim each under its own peculiar form , and proper name and nature , both thy own folly , and the falseness of thy propositions , should be discovered , yea by pidling and pedling , and playing fast and loose , thou seem'st to puzzle the minds , and put out the eyes of such as shall ever prosecute thee for thy rotten principles : insomuch that i may truly say of thee , what thou untruly utterest concerning the qua. pag. . of thy latine tract , viz. quaenam sit horum hominum sententia haud facile quis declarabit , &c. and so mutatis mutandis turning all thy verbs out of the d. person , plural , into the d. person , singular ; ) i may safely sing back to thee in thy own words , as follows , viz. * what thy mind j.o. is in this question , whether the scripture be the word of god , or no , one can hardly declare ; for besides that thou agreest not with thy self , thou dost so foolishly and nauseously prate in the opening of thy mind and meanings , and playest about in words of an uncertain and dubious signification ; and usest for the most part certain forraign phrases , containing no s●und sence that can well be understood by any that are well in their wits , which are enough either to astonish or bewitch unskilful men ; so that it 's more easie to confute thy arguments , then conceive thy meaning ; yea , when thy opinion is so foul and dishonest , that if the fair pretences and covers be removed , and it distinctly unfolded , it sufficiently destroyes it self amongst all honest men , that are not openly dishonest ; endeavouring what thou canst so delude , either thou speakest is not out openly , or else manglest it to pieces in such a sticht and patcht up forme of speech , that can signifie well-nigh nothing at all ; and so darkening thy counsel by words without knowledge , thou seemest to be afraid of nothing more , then least thou shouldst be understood . in such wise as this i.o. dost thou proceed in thy present paper works that are now under examination , having in thy hast heedlesly uttered forth some faucied high-flown falsities about the bare letter , and meer outside of the scriptures , and every tittle and transcribed iota thereof , viz. that these are the true spiritual light , and authoritative , powerful word of god , and such like ; and after fearing the falshood of such forward expressions , from which ( as most of thy fellow wise men are in the like case , who though they are foolish and ignorant enough , yet of all things in the world are loath to seem , and even abhor to be accounted so to be ) thou art ashamed totally to recede and recant , so as altogether to go back , which rather then do , when ye are once over shooes , thou and thy generation chuse to be over boots also , thou staggerest and reelest now this way , now that ; and to mend and moderate the rigidity of thy positions about the scripture , for the saving of thy credits sake , as far ( salva cel●itudinis ac celeberrimae sapientiae t●ae gloriâ as is consistent with thy credit another way , thou wheelest about , and frequently foisting in the predicate into the place of the subject , and that term , the word of god , in the room where this term only , viz. the scripture should stand , even while thou art but in thy proof of the scripture to be the word , thou darknest thy counsel by words utterly without knowledge , and rendrest thy self ambedextrously and ambiguously , that thy reader may not well read thy meaning in what thou writest , nor whether when thou avowest the scripture to be the word of god , and powerful , &c. thou intend'st the scripture it self , that one individual thing call'd the letter , or writing , which alone is the very formality of the scripture , or the other individual thing , which is not at all the outward scripture , though so called often by thee , viz. that word of which the scripture only speaketh ; for one while thou singlest out that grand subject of thy dispute , i. e. the scripture , and setting it apart from the doctrine , faith , divine truth , and vvord it writes of ; seemest as if all along thou wouldest discuss the things thou praedicatest of it , under that single notion of its being an external writing , apart from the doctrine , and word of faith written of therein , as tr. c. . s. , . expressing thy self thus , viz. not onely the doctrine in it , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very writing , writings , book it self is so , and so ; thereby leading thy reader up and down by the nose , up into the air , into a high expectation of thy handling the scripture formally , ( quatenus scripta ) as a writing , as written , which is the onely subject promised to be treated on , and for , in the title pages , and of thy proving it as such● to be the word , and mighty power of god ; from whence thou tumblest him down again , and frustrating those his former expectations , other while , conjangletim thou jumblest these two as synonomaes into one , in many such , or the like expressions , viz. the writing , or w●rd written ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the doctrine as written : and tr. . c. . s. . the scripture , or written vvord of god : and s. . now the scripture , the vvord of god is light , the innate arguments that the word of god is furnisht withall for its own manifestation , contain the full or formal grounds of our answer to that question why we receive the scripture , [ see how these terms are twisted one into another ] to be the word of god , tr. . c. . s. . thus thou usest them so promiscuously , as if they being with thee entirely one , 't were indifferent , and no matter at all which of the two thou expressest thy self by , saying sometimes the scripture is a light , a moral and spiritual , not a natural light , as tr. c. . s. , . the scripture makes a proposition of it self as the vvord of god , tr. . c. . s. . for the proof of the divine authority of the scriptures , if the booke be brought to him or them that acknowledge it not , &c. the vvord [ there thou goest off again ] left with them , it will evidence it self , s. . the scripture it enroll'd among things that are able to evidence themselves , s. , . i● ( i.e. the scripture ) is absolutely called the power of god , s. . the scriptures of the old and new testament do abundantly , and uncontroulably manifest themselves to be the word of the living god ; so that meerly upon that account of their proposal of themselves to us in the name and majesty of god , as such , without contribution of help or assistance from any thing else without themselves , we are obliged upon the penalty of eternal damnation , as all are to whom by any means they came , or are brought to receive them with that submission of soul which is due to the word of god , t. . c. . s. . the scripture being brought unto us , it doth evidence it self infallibly to our consciencet , to be the word of the living god , t. . c. . s. . if the question be , vvhether the doctrines proposed to be believed , are truths of god , or fables , we are sent to the scripture it self , and that alone to give the determination . t. . c. . s. . surely men will not say the scripture hath its power to command in the name of god , from anything but it self , t . c . s. . them that own the booke whereof we speak , to be the word of god , t. . c. . s. . how know we that the scripture is the word of god ? how may others come to be assured thereof ? the scripture , say we , beares testimony to it self , that it is the word of god , t. . c. . s. . and in thy two treatises which treat all along of the text , thou tellest it more loud-lye , that every letter and tittle that they were transcribing , and to be transcribed of the old testament by the jews , was part of the word , nay the word of the great god , wherein the eternal concernment of souls doth lye . these , and much more , ejusdem furfuris , are the wayes wherein thy minde makes out it self sometimes ; sometimes again as if thou wert somewhat sensible of having not a little overshot thy self by thy too too eminent expressions , and lofty undertakings for the naked scriptures , which can never possibly be made good of them , to palliate all thy proud boastings , and broad shews , and too too ample settings out of a bare body , or bulk of letters , and ●●ward writings , thou drawest thy neck out of the collar wherein it hung , slylie flink'st away , and shrinkest back , standing like caesar at rubicon , with one foot over he dote-fel , and the other on this side , saying , yet i may go on ; and by and by , yet i may go back , not resolved which way to betake thy self , whether to go on in thy high and hasty undertakings for the scripture upon that old single score of its being but barely scripture , least thy proof should not hold at so high a rate ; or whether to double thy files by bringing them two both into one again , that were sometime sundred , viz. the scripture , and the doctrine or word of truth it treats of ; the outward writing , and the word of faith within that is written of , which could not be made appear , consider'd sigillatim , or apart , to be both of them the word of god ; and at last , though that be bad enough , there being no better way in the sight of one that loving the praise of men more then the praise of god , is loath among men to be mock't at , as the builder that begins , and cannot carry it to an end , having another string to thy bow , thou strengthenest thy weake business what thou art able , & furtively clapping a greater glory , light , power and honour in respect of titles , about that dark , dead , weak and naked body of the writings , then that which considered by it self , it can duely and lawfully challenge [ notwithstanding thy unwary assertions not onely elsewhere , but also ex. . s. , . viz. that scriptura hoc verbi dei nomen sibi vendica● : the scripture challengeth this name of the word of god , unto it self ] even that of the inward living word of god it self , to which alone all that glory , and those glorious names by right are due , and not to the letter , and were due before the letter was ; when thou hast laid the true , unchangeable , inward truth , and word of god , instead of the letter , the outward , and thy outwardly beloved changeling , and subtilly shrowded it under that name and notion of the word of god , which is the very thing in question , and the name to be disputed on , whether it be due to it or no , and is as much still denied by us , as it is by a piece of sophistical thievery taken by thee to be its undoubted right , before it be either proved by thee , or by us , or any but ignoramus himself , granted to the●● then o come let us sing a new song , thou marchest forward again 〈◊〉 , driving on thy self same old dispute , concerning a new stol'n different subject , which is now prest to serve as both thy subject , and thy praedicate , and to supply the proper place of both , which being denominated and praedicated all along of it self , all thou sayest of it is most undoubtedly true , and uncontroulably thou carryest all clear before thee , crying it up to this purpose , viz. that of a truth the word of god is a light , the word of god is living , the word of god is perfect , of divine authority , the word is the most glorious light in the world , a shining , illuminating light preferr'd ab●u● that of the sun , &c. * the word of god is furnisht with innate arguments for its manifestation of it self , i e. to be the word of god ; † there is in the dispensation of the word , an evidence of truth commending it self ●● the consciences of men , some receive not this evidence , is it for want of light in the truth it self ? no , that is a glorious light that shines into the hearts of men : * where-ever the word comes , by what means soever , it hath in it self a sufficiency of light to evidence it self to all , that authority of god its author : ( which authority is with i.o. its power to command , as the word of god. ) the word makes a sufficient proposition of it self , where-e ver it is : he that hath the witness † of god , need not stay for the witness of man : * for the witness of god is greater . where-ever the word is received indeed , as it requireth it self to be received , and is really assented to , at the word of god , it hath its power of manifesting it self so to be , from its own innate light ; thy vvord is truth , &c. s. . thou hast magnified over all th● name , the word thou hast spoken : the name of god is all that whereby he makes himself known , yet over all this god magnifies ●his word &c. t. . c. . sect . . leave the word with men , and is it evidence not it self unto their consciences , it is because they are blinded . in all which sentences , and many more that might be mentioned , there 's no mention of the scriptures by the old true term of the scriptures , though that name is interwoven too , in wel-nigh every page , to denote , that although the discourse that is in proof of their being the word of god , is driven on in their behalf under that new name of the word of god , yet by that word , the word , we may know that by i.o. the scriptures are still intended ; but as if the sole use of that single name of scriptures , might prove too weak a term to venture the stress of the whole cause upon , and too empty an engine to carry it by , it s carryed along also under that more trusty term of the word of god , by which name i.o. by a thing call'd petitio principij , granting himselfe leave to call the let ter before it 's given undertakes to prove it to be the word of god , and most uncontroulably proves it so to be , so far as the letter he calls the word of god , is really so , though ( for all his seeming to himself to have won all ) not one jot farther then it s so indeed , & that indeed is not at all ; having gotten such a noun substantive as the true word of god is , which can stand by it self under its own name of the vvord of god , without objection , in all propriety of speech and signification , and is every way able to evidence it self to be the vvord of god , and is seen , felt , heard , of them that heed it , and understood & not denyed so to be by the qua. to stand by his noun adjective assertion of the scripture so to be , which cannot stand by it selfe under that name , in any propriety of speech , or sound sence , reason , or signification , then he runs an end ( nemine c ontradicente ) none opposing or withstanding him in his progress , nor ( however reserving alwayes a liberty to themselves to dissent as they see occasion from his meaning ) so much as once gain-saying him in his terms with a hideous hue and cry for the word of god , striving to restore it by his over-often repetitions of it to that title , which it never lost among the qua. who being begotten and born again into the image of god by it , are by whom onely it stands truly justified ● the children of it , and of the truth ; scribling it over with all his might , the word of god , the word of god , the word of god is a light , and the word of life ; the word of god is the powerful and living , and efficacious word of god , the word of god is the word that dwells and dives within the heart , the word of god doth evidence it self to be , and therefore is without controle the word of god : yea thus with a non obstante to all that deny the word to be the word , which are none at all , j.o. if it may be first granted him that the scripture is the word will undertake to prove it beyond & without all further question , to be the word . thus jo. howbeit by that terme the word of god he means the scripture all along in his book , saving in one place , where he calls the word essential and effective , yet as if he had utterly forgot that his business is to prove the scripture to be the word of god , & , as if he had remembred himself after he was entred , that his proof would not hold out , without a palpable appearance of piteous weakness , if he should have prosecuted it throughout under that terme of scripture , takes his predicate and makes that his subject also , and in terminis goes all along asserting and assuring us the word of god is un doubtedly the word of god : yea tr. . cap. . sect . . he goes on to prove that the word of god doth evidence it self to be of god , and is of as much , or more excellency and efficacy then his works and innate light to reveal god , and give the knowledge of his will , not so much as once mentioning the letter or scripture at all , which is the subject he there takes on him to speak of , in all the following sections to the chapters end , so be labouring him all along to prove another question then that he affirmed , viz. that the word is so and so , when his business was to have proved the scripture to be the known word of god , for who denies that the word of god is assuredly his word ? but that the letter is that word is that which is denied , and by him undertaken to be proved , yet on he goes in his wonted blundring manner upon that term the word of god , the word is undoubtedly evident to be the word , making that both suject and predicate ; whereas he should have said all along , if the light and gods outward works do so , much more doth the scripture , or the letter evidence it self to be the word of god , so giving his reader no more to understand what his meaning is , but that we know it some way else , nor which is which by any distinction in his found , or shewing when he speaks of the scripture which is the copy of it , or the word it self , which is that in the heart , declared of in scripture , which he was to prove the scripture to be , then the welch-man that being to give evidence before a court between two that were fighting , who began , and was most in fault , answered no otherwise then in this confused manner , viz. if him had struck him , as him did him , either him had killed him , or him him , without any indignation of which of the two he meant , either this or that , by any , or by all of his many hims . in this confused indistinct manner doest thou j.o. dispute for the scriptures being and appearing to be the word of god , so that none , but folk , knows what thou pleadest for , viz. whether the scripture it self singly and formally considered , about which the controversie is , whether it be the word of god or no , or the word of god it self , about which no controversie i● at all with the qu. ● who own gods word to be his word ; yea draw up all thy rambling matter into a closer form , and thy arguments , which though thou call but some of them inarteficial , and the rest arteficial , yet are in truth the most inarteficial ones , that ever i saw fall from the hands of an artist , or ever heard called truely by the name of arguments , into a nearer compass , and set them in a true , fair syllogistical form and order , and they will appear either most false , or foul , or disorderly , or sophistical , or deformed . ( reader ) for a taste take one or two of j. o.'s . mediums ( letting alone the examination of the strength and force of his arguments , whether such as he calls arteficial , or inartificial ) and of their true consequence or inconsequence , as to the scriptures appearing to be the word to its due place● and see what a mamock● kinde of matter they make , or amount to , as j.o. orders , or rather disorders his matters , by his impostural intruding of one subject in place of another , and thrusting in of that terme the word of god , which is the main thing predicated of the scriptures , to stand instead of that terme the scriptures , of which it is by him predicated , and to be proved ( both in esse reali & cognoscibili , ex. . sect . . ) that they are , and are assuredly known to be the vvord of god , and so properly to be called . having first in t. . cap. . sect . laid the divine original of the scripture , as the basis of all his babylonish building , and as he saith , t. . c. . s. . opened the manner of the words * coming forth from god , to prove the scriptures of the old and new testament to be the vvord of god , much of which makes against himself , at large in a long train of perplexive prittle prattle throughout his whole second , third , and fourth chapters , from the self-evidencing property and efficacy of the scriptures , which aforehand still he calls the vvord of god ; but to shut it all up together in short , to this purpose , viz. that which evidenceth it self to be the word of god , that is , and is known assuredly to be the word of god ; but the word of god doth evidence it self unto us to be the word of god , therefore the word of god is , and is known assuredly to be the word of god. the minor in this syllogisme , none denieth , it being true in those termes it here stands in● yet it is false and sophistical , as falling from him , who by that term the word of god in the sore part of the proposition , means the scriptures , the utter falshood of which minor , and so consequently of the conclusion ( which is now true , but aliud a negato ) would have too plainly appeared , if he had not sophistically placed that subject , i.e. the word of god , as it stand formost in both , in the room of the right subject , i.e. the scriptures , or if he had not changed his minor term , but exprest himself thus , viz. but the scriptures do evidence themselves to be the word of god , therefore the scriptures are , and are known assuredly to be the word of god : and to prove that minor , j.o. useth another medium , viz. gods magnifying his word above all his name , by which à minore ad majus , i.e. from the self-evidencing power of smaller matters ( as he counts them ) i.e. the works of god , and the light in the conscience , the law written in the heart , and the notions inlaid there with his own finger , which he calls the voice of god in nature ( for these are low ● darke , obscure principles , and means of revealing god and his will with j.o. in comparison of the writings and letters that are inlayed in parchment and paper , with the finger of meer man , which low principles yet are able to plead their own divine original , and evince them to be of god ) he argues at large that the word of god ( scripture again he should have said ) doth much more evidence it self to be his word ; and ( to put his lax and loose words into a narrower room , and into a more argumentative or syllogistical posture ) thus , viz. if those inferiour names of god , whereby he makes himself known , even his works without , and his light , his law written in the heart and conscience , * to which there need be no other witness ; that when they testifie god's righteousness , or holynesse , and call for moral obedience , which is eternally and indispensably due to him , they speak from god , do evidence themselves to be what they are , and to be of him ; then much more his word , [ the scripture he should have said ] which god magnifies over all his name , † must evidence it self to be his word : but those inferionr names do evidence themselves , and therefore much more doth the word of god [ the scriptures again he should have said ] evidence it self to be the word of god. rep. what a strange story is here , as if a man should tell a tale of two things , a cock and a bull , metamorphos'd into one , whereof the one having been as confidently , as untruly avowed to be assuredly known to be the other , viz. the cock to be a bull , is [ being denied ] as ridiculously , as reasonlesly profer'd to be proved in this illegal , and illogical way of argumentation , viz. that which evidenceth it self to be a bull , both is , and is assuredly known to be a bull ; but the bull [ alias , the cock , for so he means , & should say ] evidenceth himself to be a bull : therefore the bull [ or the cock ] both is , and is assuredly known to be a bull. in this shameful manner and sorry sort , doth i.o. having once audaciously avouch 't it , go about to prove the scriptures to be , and to be assuredly known to be the vvord of god , by anticipation , sophistically substituting that subject , the word of god , in his disputation for it , in the room of the legal subject , i.e. the scriptures , taking it , perforce , from such as give it not for granted , that it is so , while to them-ward it s yet no more but the thing in question , and utterly unproved so to be ; which question i.o. not onely begs , but also begs so unworthily and basely , that i never saw the like to it , but once † before in all my life , and the like to it can't likely be seen again , unless a man should beg it on his knees , little less then plainly , confessing that unless it be aforehand granted him that the scripture is the word of god , he cannot possibly prove it so to be : what wise man , that is as willing to do the truth right , as thee i.o. no wrong , can make any better construction of thy own words , as they are to be read in the ● . sect . of the . chap. of thy first treatise , where , professing that in the remainder of thy discourse thorowout that treatise ( which is all in proof of the scriptures being assuredly the word of god ) thou shalt endeavour to clear and vindicate the self - evidencing efficacy of the scripture , and the grounds thereof , by such common mediums as shall as well reach the reasons of such men , as acknowledge not the scripture to be the word of god , as of such as do , thou desirest in effect onely to have thus much first granted thee , that thou mayest have leave ( the scripture being that out of which thy proofs for , and grounds of this self-evidencing efficacy of the scripture to be the word of god , are to be taken ) to consider the scripture as 't is the written word of god , or else all thy proofs will be weak , and able to prove just nothing . this onely ( quoth i.o. to recite his own words ) i shall desire to promise , that whereas some grounds of this efficacy seem to be placed in the things themselves , contained in the scripture , i shall not consider them abstractedly as such , but under their formality of being the scripture , or written word of god , without which consideration and resolution , the things mentioned would be left naked , and utterly divested of their authority and efficacy pleaded for , and be of no other nature and importance , then the same things found in other books : which is as much as to say , being by the scripture to prove the scripture or writing both to be , and to evidence it self to be the word written , or the written word of god ; let such as deny it , deny that their denial of it , and but first own it with me , that the scripture , or writing formaliter , is the written word of god , and let us but under that name , nature , notion , and formality consider it , and then let me alone to prove it to them so to be , or else i must acknowledge that all i have to say , will be just nothing to the purpose , and of no validity at all to the proof thereof . reply . but stay a while i.o. and take thy answer from us along with thee , though we love thee more then we are beloved by thee , and are loath to deny thee in any reasonable request : yet for the truth 's sake , which we love , and prefer before thee , and which is not ours to give away , we may not give way to thy petition of the main principle from us , though thou crouch down to the ground to petition for it , we must not give thee leave to run away with the cause , so as to consider the writing , the scripture , under the false formality of its being the word of god written , the verbum scriptum , while thou art but in the meer way of proving it , till thou hast as infallibly prov'd it so to be , as 't is infallible to us , that 't is impossible for thee to prove it : for this is the thing , sub judice , whether the scripture be formally the vvord of god , or no : and since thou confessest thou canst not prove it , unless we , upon thy begging of it , yeild it to thee before-hand so to be , thou wert better grant it to us that it is not so : nevertheless , ( not unlike to thy fore-fathers the bishops , and thy fellow-clergy-men in other cases ) so bold a lord-beggar thou art , that if we give it not , thou wilt take it by force , though thou crack thy credit for it , and get to thy self less of that earthly honour thou so hastenest after , with thy having it by stealth , then thou wouldst gain of that heavenly honour from above , by an honest confession of thy former ignorance , and a repentance to the future acknowledgement of the truth ; for upon that score thou resolvest so to go on in thy proof , and accordingly dost run rashly on , like him who as aforesaid proves a cock to be a bull , or like one who , because he thought so in the dark , having ignorantly asserted an horse to be a man , will ( rather then recant ) as impudently go on to prove it to all denyers of it , by begging of them first to grant it , and if they will not , by beating , what he can , the belief of it into them , by his often calling the horse a man , and bearing them down that he is a man , before he begins , and under that very name and formality of his being so , begins and proves him to be evidently so in this following form , viz. that which doth evidence it self to be a man , is a man ; but a man ( horse he should say , but then the naked untruth of this minor would be too manifest ) doth evidence himself to be a man : therefore a man , ( alias , horse ) doth evidence himself to be a man. risum tenoatis a-cade - mici ? for my part if i were now , as sometime formerly i have been , petulanti splene cachinno , i should hardly hold from laughing at the nugacity of i. o.'s arguments ? but now nucibus faciens quaecunque relictis , being turn'd into that , which leads into more sobriety and seriousness then so , i shall dare to laugh no further then 't is allowed the saints to do at the proud assyrian , that haughtily exalteth his voice , and lifteth his eyes on high against the holy one of israel , and his holy ones , isa. . , . but as for many of those juniors , [ what the seniors may do , i know not ] or younger sort of students and gown-men in the vniversity , to whose use and instruction thou dedicatest part of thy booke , though [ thou being once a man of some authority among them ] they may possibly not be so bold , nor so loud as to laugh out at thy hum-drum doings , and at thy idem per idems , yet they will scarce forbear laughing at them in their sleeves : yet this is thy sophistry i.o. call'd among schollars petitio principij , or a begging of the question before one begins to prove it ; a taking of that to be a ground , principle , or foundation to build on , which is not yet granted , but to be debated ; nor another thing from the thing debated , or inquired after , but the self-same thing , which is in controversie , and as unknown as that , that is disputed . for the question between thee and the qua. is whether the scripture be ( in essereali & cognoscibili ) the word of god or no ? we deny it , thou , being to prove it so to be , wouldest have it first granted , or at least takest it ungranted so to be , and then out of it self , it being granted thee so to be , thou wilt undertake to prove it so ; without which concession , consideration , and resolution , thou even grantest the things thou art to alledge , will be naked , and utterly inefficacious to that purpose ; out of which way of sophistry it seems thou canst not prove it , and in which way though , de jure , thou oughtest not , yet de facto , thou doest prove it , as much , and no whit more , then ( as is said above ) the cock is proved to be a bull , and a horse a man , whilst thy argumentation in many places is no better than this , viz. that which is the word of god doth evidence it self to be the word of god : but the word of god ( scripture or writing thou shouldest say , but dost not every where , lest thy nakedness too much appear ) is the word of god ; therefore the word of god doth evidence it self to be the word of god. in which syllogism ( which is thine if the long loyns of thy loose dispute , and that stragling multitude of thy matter of proof be girded up close into its own mifigured form ) thy minor hath subjectum aliud à substrato , a different subject from that , which was of right to stand there , and to be proved to be the vvord of god , viz. the vvord of god , which is idem cum predicato , the self-same with that , which is predicated of it ; and thy conclusion infers aliud à negato , quite another thing then that which is denied ; for that the vvord of god is by it self evidenced to be the vvord of god is as much undenied , as it is undeniable by us , but that the writing in which the vvord is but held forth and declared , is the vvord of god that is held out and declared by it , this i shall make as bold , and as warrantably against any one to deny , as i should against such a sot , as following a foolshead of his own should assert such a thing , that the glass window thorough which the sun shines , and the lanthorn thorough which the light of the candle shews it self , are of a truth and in very deed ( respectively ) the very sun it self , or candle-light it self that display themselves thorow the said glass or horn , or that the cup-glass by which the vvine gives its colour , and is handed out that men may drink it , is truly and properly the very wine itself , that is given out to be drunk of , and that sparkles and gives out his goodly colour in the glass ; or that the picture of a prince , or eminent person is in esse reali & cognoscibili , and in all propriety of speech so to be called , the very prince or person him self it is but the image of , or the map of the city london , rome , jerusalem , is the very city it represents , so that he bereaves it of its proper name , that will not allow it to to be any otherwise but figuratively so called . now as to the scriptures being the word of god , and evidently known to be so , or evidencing themselves to be so , and that of right , and properly they are to be so called ; all which thou j. o very absolutely averrest , i do here as absolutely deny , confessing , that if they be so , or can be evidenced so to be , they ought accordingly so to be called , or else not , for tum demum propriè dicuntur resfieri quoad nos , cum incipiunt patefieri , what is not so , is not known to be so , much less can challenge that as its proper name ; so that if , in essereali ; they can be made appear to be the word of god , then i give the rest for granted , or if i make it appear that they are not so , then all wise men that ( not for want of ignorance of it ) yet do not , will once grant that they are not so infallibly known ( as j.o. avouches they are ) to be the word of god , and that the word of god is not the proper name of the scriptures , so distinctly and abstractively understood as is above said . and seeing that thou j.o. art first out in the field appearing for them , it s but meet that i should first examine what thou urgest in way of evidence for their being the word of god , and so subjoyn what i have to say truly of them against what falsely thou hast said . and seeing that which thou thy self layest , as the very basis and foundation of thy whole brittle building , and of all that divine authority ascribed by thee to the scripture of its being owned & sub paena to be submitted to as the word of god , on peril of eternal damnation is its divine original , and is best also to be first medled with , that , the bottome being shaken and shewed to be unsound , the body of sticks and straws thou buildest thereon , which is torn and shattered not a little within it self , as it stands untouched in the eye of any intelligent and observant reader , may yet with the more ease , and less labour be shaken to the ground , i shall enter first at the front of thy formidable forces , and begin to undo where thou beginnest to do thy do , which yet will not be so much in one sense to undo , as truly to do right to the truth about the letter , which thou wrongest in uttering so many utter untruths concerning it as thou doest . j. o. the whole authority of the scripture in it self depends solely on its divine original , pag. . this original is the basis and foundation of all its authority , pag. . rep. as to the divine original of the scripture , which is the first and fundamental matter that in the very original or first chapter of thy first treatise thou pleadest on its behalf , as in proof of its divine authority or right to be owned as the word of god ; i deny not but that it is of divine original , and so one way or other is every thing else , that hath a truly good and honest being , yea the very devil himself , as a creature of god , though neither any of his deeds , which are sin , which is deceit and defect , nor himself , quà 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he is a deceiver , and as immediate an original from god , as any meer writing or scripture in the world hath , this scripture hath , and some little of it such an immediate emanation from god , as neither the most of it self hath , or ever had , nor yet the best that ever any holy man of god was the pen-man of , now hath or ever had , i acknowledge that scripture which is the present subject , had at its first giving out to men ; for a few words of that outward writing the mee● writing or letter of which yet , though the matter still remains , and ever will when all writing fails , is lost and perished out of the world , as well as the original manuscripts of the holy men who wrote the rest ) was written more miraculously at first then with the hands of holy men , namely , some with such fingers as came out from the wall by god● appointment in belshazzars carousing room , dan. . , , , , . and some with no less than the finger of god himself , exod. . . . . , . . . . deuter. . . . but what of all this ? that the meer transcripts of that text , which was so immediately ( though little or none of it so immediately from god , as j.o. contends neither , or at least none at all of it immediate unto us ) that our modern transcripts i say thereof , which is all that is immediate to us , and which j.o. who confesses all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or first writings to be lost , busies himself to prove to be so , are at all immediately come forth from god to us , or that that letter , which was most immediately penned from gods own hand is thereupon evinced to be truly , and in proper location the word of god , or any more then externa mera , licet vera , imag● , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a meer though true , outward copy , expression or express image , as vox omnis is , and scripture too ad intra , of the word of god , which is that only that is written of , and not the writing of it . this i both dare and do deny again j.o. or any other that asserts it : yet what a deal of stress doth j.o. put upon his strict and strong asseveration of this throughout his first chapter , insomuch that he layes the whole load of his cause , and makes all his labours to lean upon this weak reed , and broken basis , the falseness , shallowness , and sandiness of which , as he manages this matter , viz. the manner of the scriptures coming out from god , by then i shall have a little examined , it will shew it self unable to bear up the weighty fabrick of the scriptures being the word of god , which is the babel that he builds upon it , against a storm . i shall here take notice of some at least of j. o.'s foolish , false , fictitious , and self-contradicting talk about that prime prop and pillar , on which his grand proposition , that the scripture is assuredly and infallibly known to be the word of god , and all his proofs thereof are grounded , viz. the divine original of the scripture . chap. ii. i shall consider this matter of the scriptures original both absolutely , taking notice of a few of thy false and foolish fancies about it ; and also relatively , as it 's laid by thee as the basis of the scriptures divine authority , or being th● word of god. j. o. the laws , doctrines , instructions , stories , promises , prophesies given out by the writers of the scripture , were not their own , conceived in their minds , nor form'd by their reasonings , nor retained in their memories from what they had heard ; nor by any means before-hand comprehended by them , pet. . , . but were all of them immediately from god , so as that there was onely a passive concurrence of their rational faculties in their reception , without any such active obedience to , as by any law they might be obliged , pag. , . rep. many things in this parcel are utterly false , being uttered [ as they are ] of the whole scripture , and all its first pen-men [ for what is said of the old , as to the immediate manner of its giving forth , is said also [ saist thou , pag. . . ] of the new ] insomuch that it s not onely very fond , but savouring also of no small ignorance , both of , and in the scripture , for any such minister of no more then the meer letter of it , as our divine● are , much more below the ministers of the spirit to hold out for truth , or so much as to imagine within themselves ; and as they are utter untruths , so much lesse are they of force to evince that false assertion to be truth , which thou j.o. wouldst conclude from thence , viz that their writings are uncontroulably known to be the word of god. . what a crude conception of thy vain mind is this , that the laws , doctrines , instructions , stories , promises , prophesies written ( which i confess were not their own formed , as many , if not most of thy false doctrines and strange stories about the scriptures are thine own , formed by [ unreasonable ] reasonings ) were not so much as conceived in the minds of the pen-men ? were they not conceived in them by the holy spirit ? and ●ly . by them , so as that ( for the most part at least ) they understood , knew , and believed them as truths , before they committed them to writing , as they were moved by the spirit of god to do , for the use of others ? and though they wrote not but at the will of god , and his spirit pressing them thereunto ; and under the burthen of the word of the lord that lay upon them , till they had discharged themselves of it ; * yet art thou so silly as to conceive they delivered things before they were conceived in them ? so far at least they were conceived in and by them too , as to prove thy saying little less then senselesse and absurd . . vvhereas thou sayest , they were not retained in their memories from what they had heard , nor by any means before-hand comprehended by them : is not that as absolutely absurd and false as the rest ? did they in writing declare things for truth , and teach doctrines , and give out instructions , and tel stories , & relate passages , before they had so much as heard of , or seen , or believed , or embraced what things they wrote & rehearsed , or entertained them as such , or by any means beforehand comprehended them ? is not this directly contrary to what the apostles say , who had , and wrote from the same spirit of faith with them of old , who write thus , cor. . . as it is written psal. . . i believed , and therefore have i spoken ; so we also believe , and therefore speak , &c. joh. . . . that which we have heard , which we have seen with our eyes , look's on , and handled , declare we to you . and when isaiah wrote things of christ , did he not see his glory ? isa. . . iob. . , . & lev. . . . . is iohn commanded to write anything in his booke but what he had seen ? and did he write or bear record of the word of god , or the testimony of iesus , that he did by no means before-hand comprehend , or of any things but those he saw ? and is not seeing one means of comprehending ? . sith thou saist , the things they wrote were not retained in their memories from what they had heard ; did they first heare , and see , and believe , and comprehend , and entertain them into their memories , and then not retain , but let them slip , and quite forget them before they wrote , and then began to write when they had , and not before they had remembred to forget them ? for of the things thou writest , this is the sum ; the whole sum of which , though pet. . , . is cited to add weight to it , which gives not the least dram of evidence to the truth of one tittle of it , is found by such as weigh it in the ballance of right reason , to be a lye , and lighter then vanity it self . belike then according to thy fancy , paul when he wrote to timothy to bring his books , and p●rchments , & cloak left at troas with carpus , wrote that , not as a matter conceived in his mind , or retain'd in his memory , but as a thing forgotten , that he had no comprehension of afore-hand ? did he not write that and a hundred more matters , as retain'd in his memory : and though he wrote them as mov'd by the spirit , in the wisdom of which he liv'd & walk't , and did all he did , as he saw service in it ; yet did he not write of his revelations and temptations after them , by the thorn in the flesh ? cor. . . &c. and of his many perils and hazards he had gone through , and his whippings , and stonings , and shipwracks , and other sufferings and services , cor. . as things retained in his memory , though some of them fourteen years behinde ? and when he wrote of the fornication , cor. . and the divisions cor. . that were among the corinthians , did he not write of them as things he had by hear-say , and common report ? and did he not retain in his memory what was told him by them of the house of cloe , and thereupon wrote to them thereof , as of a matter heard , remembred , and afore-hand believed , ( for l partly believe it , quoth he ) and comprehended aforehand ? vvhat innumerable instances of the like fort of stories written , as retained in the memories of holy vvriters , might be given out of both the old testament and the new ! but this little is enough , if thou be not wilfully blind , to bring thee into a remembrance of thy babling about the bible , of the writings whereof thou writest , as if thou hadst never read it all , but in a dream . and when matthew the publican wrote of his own being called from the receit of custom , and of his entertaining christ in his house , matth. . . did he it not on the account of his retaining that passage in his memory ? and whereas thou saist they wrote all immediately from god , so as that there was onely a passive concurrence of their rational faculties in their reception , without any such active obedience as by any law they might be obliged to . i say , thou renderest thy self as ridiculous o● reasonlesse in this thy reasoning , as if thou wert one , that had never read any otherwise then at random : for hadst thou been as observans as thou art oscitant in thy readings and writings of the scripture , thou wouldst have seen and remembred that several stories , proverbs , doctrines , prophesies , and other parcels and passages , as they stand recorded in thy rule or canon , were not written so immediately from god as thou imaginest , that in the first reception , as well as in the first scription of some of them , there was an active , and not onely a passive concurrence of the rational faculties of the writers , and also such an active obedience as by some law they might be obliged to . . how immediately from god dost thou deem , were the writings of sundry of those genealogies in the letter of the iewish law , about which there are , among many such ministers as thy self , such foolish questions and contentions , and endless strivings , which paul bids those two ministers , viz timothy and titus , not to give heed to , but avoid as unprofitable , and vain , and fables , and things that minister matter of question , and vain jangling , rather then godly edifying ? tim. . . . tit. . . and also of those chronologies , and nomenclators , and ( to us impertinent ) catalogues of names of such as came out of babylon , at first with zorobabel , and then with ezra , and of such as had married strange vvives , and of such as sealed the covenant , and of the levites in their several offices and orders of singing-men , and porters , and priests , that could not find their pedigree ; and of the children of solomons servants , and of the builders of the wall , and many more particular nominations and enumerations of that sort , that are in the chronicles , ezra , and nehemiah ? which whatever use they were of under the iewish paedagogie , make little to us now , as to a punctual observation of them ; much less so much as thou i.o. of whose foundation , rule , cannon , and standard , they are no small part , supposest , insomuch that on any corruption supposed therein , as there well may be , and contradiction too , if the books of samuel , the kings , and chronicles , be critically , or but carefu●ly considered , sam. . , , . sam. ●● . . compared with chron. . , , . the certainty of all saving doctrine is consequently supposed to be lost : i say , how immediately are these writings and things written from god without any active concurrence of the rational faculties of the writers in the w●iting of them ? may it not very well be supposed that some of these things were written at first ( if by such holy men , as all the iews were not , that were very zealous of the letter of the law , and in writing the deeds done in their nation ) yet at least in such wise onely , as holy men may , without immediate reception of every tittle [ as thou twatlest they did ] from god , and by the active concurrence of their rational faculties , write a story of what is done in their sight , or of what they have by hear-say , or find in the books of the chronicles of things done in such or such nations ? may it not be supposed that some of those stories , and genealogies , and chronicles , and catalogues , and proverbs , and prophesies , pertaining to the old testament , and some of the stories of the new too , were written ( though not without the spirit moving the holy men to it that liv'd in the spirit , yet ) so as not without a retaining them in their memories , and an active concurrence of their rational faculties , and such an active obedience , as by some law they might be obliged to ? yea , how frivolously foolish art thou in the uttering of thy self ? is not the very moving of the spirit it self , in which thou ownest they wrote , and the law of the spirit obliging thereto ? . and what thinkest thou of the history of iohn , mark , which some have in that respect stiled sacrum furt●m , a kind of holy theft ; is it not possible but that it might be some abbreviation of matthew's story concerning christ , there being little in it but what is well-nigh word for word in the other ? though some ancients have related it to be given forth by peter , and by mark onely written from his mouth , either of which if it was , then was it not so immediately from god , as thou i.o. guessest , as to the writing of it , the pen-man taking it either out of anothers writing , or else from the mouth of another man , that had it more immediately then he , and yet neither of them so immediately from god , as that there was onely a passive concurrence of their rational faculties in the reception of it ; for whether it were mark writing out of matthew , or from peter's mouth , or of himself , as it seemed good to him to set down , 't was but a history of such things , as he was well acquainted with , either as an eye or ear-witness thereof , or as one that had it sufficiently attested to , for him to undertake to write it out as truth ; and so not without an active concurrence of his rational faculties in the reception of what he wrote , as well as not without a moving thereto by the holy spirit , in which he lived , and in the light of which he saw it might be serviceable . and on such an account as this , rationally reckoning within himself , it might be useful so to do , luke the physician wrote his two histories of the acts of christ , and of his apostles ; in which book called the acts , many , if not most of the matters mentioned by him , were about paul , whose companion he was in several of his travels , excepting some passages about the beginning of it , concerning all the apostles ; and some touches concerning barnabas and silas , and some others , upon occasion of their being here and there with paul in some services ; but as for the apostles after whom his book is called the acts of the apostles , there 's scarce the one hundredth part of what they all did , nor of those travels and sufferings that they sustained , medled with at all by luke , who took notice of little more then what he knew , as he was a fellow - traveller with paul. and that his writings were of no other nature then thus , appears plainly by his preface to the first of them , which ye call , the gospel of st. luke , where luke . , , , . he writes on this wife : forasmuch as many have taken in hand to set forth in order a declaration of those things , which are most surely believed among us , even as they delivered them unto us , which from the beginning were eye-witnesses and ministers of the word , it seemed good to me also , having had a perfect understanding of things from the beginning , to write unto thee in order● most excellent theophilus , that thou mightest know the certainty of those things wherein thou hast been instructed . which words , [ many have taken in hand to declare what was delivered to them by the eye-witnesses , and it seemed good to me also to write to thee , &c. ] sound forth , that howbeit the spirit of god might move him so to do for service sake to the truth , yet as others had done before him ( of whom whether mark were one yea or nay it matters not much to me ) so himself , as it seemed good to him , wrote a story of certain truths not upon the account of such a meer passive immediate reception thereof from god by inspiration of every tittle into him , as he wrote , as thou doest , without any conception of the things in his minde , or retaining them in his memory , or by any means before hand comprehending them , but rather , as it were , at second hand , as they were heard and beleeved , and unde●stood by him , as true matters of fact from the mouthes or writings of such as were eye witnesses thereof , and did first deliver them , and so to the confutation of thy vain figment , not without a concurrence of his rational faculties in the receiving of what he wrote . . what thinkest thou of those proverbs of solomon , whose proverbs were . in all , not . of which are contained in your canon , and his songs a hundred and not five of which are come to your cognizance , king. . . . or those which stand in your standard from the very first inserting of them there , stand but at second hand at best , as they were copied out of , whether the first manuscript , or some remote , and more uncertain transcript , who can tell● by the men of hezekiah some nine or ten generations after him , see prov. . . were these received by the writers that affixed them to that ye call your canon , so immediately from god , as thou dreamest , without any but a passive concurrence ; as things not by any means comprehended by these men of hezekiah before they wrote them ? . what thinkest thou of such parts and parcels of thy so called canon as are each of them written in two several places or books of thy bible ? one of which places and the respective parcels whether histories or prophesies , or praises therein recited are at most but repetitions and meer transcriptions out of the other , with some such additions , or ablations , or ( alterations of more than titles and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) as is not unusually made among transcribers , of which sort for instance in a few , i refer thee , and all such as scrape so unskilfully as thou doest about the scriptures being in every title as it now stands in your copies immediately written from god by inspiration , and without meditation , or any means of comprehending the things they wrote beforehand by the writers thereof , to consider and compare psal. . with psal. . and sam. . . with psal. . also king. . . c. . c. . with isa. . isa. . isa. . isa . also king. . c. . throughout , with ier. . ier. . by which places perused , howbeit every word of this is asserted by j.o. to be written as immediately from gods own mouth , as any of it , it is yet plain and evident that some of it was but copied and transcribed out of other some , and such a useless repetition of the same over and over again , as neither need be , nor would be , if the bible , as consistent of neither more nor less than what is ordinarily bound up in it , had be●n intended by either god , or the holy pen-men of the sundry parcels thereof to be the inalterable constant canon , and only steady standard for all succeeding ages of men universally to the worlds end . . moreover what thinkest thou of such scripture prophesies and epistles , as were first written , and pend not by the holy men themselves , that were moved to give them forth by inspiration , but by such as wrote them , not mmediately from god , but from the mouthes of such only as indited them , as the spirit moved , of which there are not a few , but how many exactly who knows ? since evident it is that those men after whom they are denominated did not at first write all their own prophesies and epistles with their own hands , witness much at least of ieremiahs prophesie , that was written not by himself but baruch his ordinary scribe as jeremiah dictated to him . see ier. . . . , , . baruch . . &c. witness also pauls epistle to the romans , which though indited by him , yet tertius was the pen-man thereof , rom. . . which verse tertius himself it seems added as he wrote . besides many , if not most of his epistles were sent not from paul alone sigillatim , but from himself , and such other of his fellow-labourers , as were with him at such times , and places , when and from whence they were sent , viz. some from him and timothy , cor. . . col. . . philip. . . philem. . . some from him and silas and timothy , thess. . . thes. . . one from him and sosthenes , cor. . . of which , which of the two or the three was the scribe , though we beleeve paul to be ( under god ) the chief authour , who knows ? one from him and all the brethren that were with him at the writing thereof , gal. . , . which is the only one to any whole churches , that we have clear evidence of that he wrote with his own hands , of which he sayes , gal. . . yee see how large a letter i have written to you with mine ownhand , and verse . henceforth let no man trouble me , which very expression of his , verse . intimates that it was not very usual with him to write his letters to the churches with his own hand , but only signed them when others had wrote them for him , therefore he often intimate● his love to them under his own hand , and no more . see cor. . . col. . . . and . . the salutation of me paul with mine own hand , which is the token in every epistle , so i write ; now it being so , were all the writings and things written received so immediately from god , as thou imaginest , by the first pen-men with out retaining any thing in their memories of what they had learned , or comprehending them by any means beforehand , or without any but a meer passive concurrence of their rational faculties in the reception thereof ? what ignorance is this ? besides , whether with pauls own hand or any others his epistles were written , some things therein were therein spoken to the churches by himself , as delivering his judgement by permission only , and not by commandement from god , by him not the lord , to the rest , quoth he , speak i , and not the lord , cor . . . which as it contradicts j. o's . talk in the parcel above cited , so also it overturns that talk and fabulous piece of praie as to some parts of it ) and shall here stand as an answer to it , which he as ignorantly utters , pag. , , . viz. they were carried out by the holy ghost to speake , deliver , write all that , and nothing but that to a very tittle , that was so brought unto them , they only received the words from god himself : every aspect of the written word , i.e. writing with j.o. is equally divine , and as immediately from god as the voice wherewith , or whereby he spake to , or in the prophets , and is therefore accompanied with the same authority in it self , and unto us . what hath been spoken thus of the scripture of the old testament , must be also affirmed of the new , with this addition of advantage and preheminen●● , that it received its beginning of being spoken by the lord himself . . seeing it is so , as is abovesaid , that all was not written by the hands of the inspired authors themselves at the very first , but much by such scribes only as wrote from them as dictated to by them to whom god gave out this minde , and so wrote , not so immediately from god as thou dreamest , but that they might mispell or mistake in more than titles , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( most good men being but bad schollers and scribes as to inch more humane earthly skill as your schollership lyes in ) how absolutely doth this overturn that other utter untruths , that thou tellest twice over to the manifesting of thine own folly more fully in uttering twice such falshood not so much as once observing it , viz. pag. , . that the word ( which with thee still is the scripture ) is come forth unto us [ mark unto us ] from god without the least mixture or interveniency of any medium obnoxious to fallibility , as is the wisdome , truth , integrity , knowledge and memory of the best of all men . but if what i have shewed above did not contradict , and give check to this saying of thine about the scriptures coming out immediately from god unto us , who live so many ages from the last person , who received any part of it immediately from god ; thou whose great masterpiece of business it is throughout thy whole book to say and unsay , and contradict thy self , and run in rounds , overturnest and statly contradictest it thy self , saying , pag. . that we have not the scripture from god immediately our selves ; in which self-confutation and contradiction of pag. . by pag. . thou canst not to continue long neither , but as one delighting to dance round , and shew how well skill'd thou art in tracing to and fro about the scripture ; thou ( to go round again ) returnest , and reiteratest , pag. . that falsity uttered by thee , pag. . in this wise over again , viz. the scriptures of the old and new testament were immediately and entirely given out by god himself ; mark , as if god himself had wrote it every tittle with his own finger ; whereas how little god himself wrote i have shewed above , and how such as were immediately inspired ( the mediation of whose hand writing in what they also wrote comes between god and us ) did not write it all immediately with their own hands , but men that took what they said from them in writing by the active improvement of their knowledge , wisdome , skill in writing , memory , and other rational faculties ; so far is the text from coming immediately from god to the men of those cities and places that lived where and when it was written ; but how much farther from being immediately and entirely , without any medium obnoxious to fallibility , from god to us , who live so many ages off unto whom that text j.o. talks of , is descended perhaps at the hundreth hand , through the hands of who knows what unskilful , careless , forgetful scribes or transcribers ? the very best of which j.o. at best confesses , to be but fallible , and that it was possible they might , and also did mistake , so as that failings fell out among them , p. . nevertheless on he goes thus concerning that scripture or writings , viz. that gods minde is in them represented unto us without the least interveniency of such mediums and wayes as were capable of giving change or alteration to the least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or syllable . . whereas thou sayest there was onely a passive concurrence of the rational faculties of the writers , without any such active obedience as by any law they might be obliged to , though i have shewed thee that all the first writers were not inspired , but some wrote from their lips that were so , and so were , though never so skilful , obnoxious to fallibility , yet as thou intendest it of such prophets , apostles , evangelists , as wrote their own prophesies , epistles , histories , proverbs , psalms , &c. with their own hands as they were moved by the spirit , it s utterly untrue that thou affirmest , for the holy men of god who either wrote their scripture with their own hands , or dictated to such as they required to pen it from their mouthes , as themselves spake from the mouth of god , out of which came all that wisdome , knowledge , and understanding , that is thereby uttered forth , were such as were not so meerly pasive as thou praiest , in the reception of what they wrote without any active concurrence of their rational faculties , but in order to their receiving the word , and manifestation of the minde and will of god to them which was written , had both then , and long before also an active concurrence thereof , and such an active obedience to god as all men are by the law of god , i.e. the light in the conscience obliged to , whereby they were made , and became first holy men before they were used by god in such an holy work as preaching and wrriting out his minde to others , and were brought into the thing or life it self they spake and wrote of , and were purged from lusts and defilements , and iniquities , and foolish , and unlearned questions , and such prophane and vain bablings as ye are yet exercised in at your vniversities about the bible , as well as about other books of humane businesses , that in comparison of that holy truth , that is in the bible handled , are but meer baubles , which a man being purged from , tim. . , , , , , . he shall be a vessel of honour sanctified and meet for the masters use , and prepared unto every good work . yea their prophets that spake out that holy doctrine , and soul-saving truth that is declared in the scriptures ( what ever some of them might be , that were exercised in the copying out of sundry of those ( to us ) more unnecessary , and unprofitable parts thereof , viz. the endless legal , genealogical , chronological catalogues of mens names , not so needful to us to know ) were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy men of god , pet. . ult . and such to whose souls knowledge and wisdome , and the fear of god was pleasant , who cried after it , and lifted up their voices to god for it , and were in such love with it as to wait on god for it , out of whose mouth it comes , and daily at the posts of wisdomes house ( which your vniversities are not yet acquainted with ) and sought it as silver , and searched for it as for hid treasure , and though to prophesie was a gift of god , and such as have it are so passive as to receive it from the giver , and none can receive any thing of it , except it be given him from above , joh. . and though it is in no wise to be purchased by mens mony at schools , and colledges , as our accademical simon magus's suppose , who to obtain and buy all the gifts , whereby they prophesie to men , for mony , and sell them for mony again when they have done , yet was it a gift obtained in the way of such active obedience to god , as by the said law , or light of god in the heart , men stand obliged to , and to be coveted , and desired , and was given in a certain way that ye are so far out of , that ye hate it , of holy waiting on god , and learning of him alone in silence in all subjection in order thereunto ; for which work there are now as there were of old ( but those are not oxford and cambridge vniversities as it were schools and nurseries of young prophets at iericho and bethel , [ alias , by interpretation ] the house of god , where truth , and true wisdom , and true religion was , and is learnt , as truly and fully , as it is falsly taught , or rather fully and universally forgotten at our now vniversities , or nursing-mothers of that wisdom and religion from beneath , which is but earthly , sensual , or animal and deceitful : see k. . . . king. . . k. . . yea in order to gods manifestation of himself to men in such wise as he will not to world , that lyes in wickedness , it 's required that men keep his commandments , so far as they are made known already in the light in the conscience , ioh. and seperate themselves from the sensual ones that have not the spirit , and not together with them from the truth , prov. . , . and that they come out of all that defileth , and become holy ; for no defiled thing falls into wisdom ; but in all ages ( this as well as any of old , though ye own none to be now in rerum natura ) entring into holy souls , she maketh them friends of god , and prophets , wisd. . , , , , , , , . but the reason why so few priests are ever made true prophets , is because for the most part they are more prophane then other people , from of old , and much more now ; insomuch that , as heretofore , i mind at present , but two of all that numerous tribe , race , and party of priests , that the jewish church was fill'd with , that became prophets , viz. ieremiah and ezekiel , ier. . . ezek. . . so now velduo , vel nemo , of all sorts of persons , few or none of our academical , levitical race of rabbi●s arrive to so much honour and happiness as to become obedient to the faith ; yet so far many of them came in the primitives times , notwithstanding i can't find that ever any of them commenced prophets , evangelists , or apostles ; much less are many to be found so highly graduated , as to become such in the true church or school of christ at this day ; they are not upon the tower , upon their watch , toward the light. they hearken not with habbakkuk to what god saith in them . hab. . . they stand not in the lords counsel , nor receive the word from his own mouth , but as the false prophets of old , ier. . ( in which respect they were false prophets , that profited not at all , and such as god was against , though speaking true words ) they steal the word they speak out of the true prophets writings , whom god sent , and spake to , when he neither sent , nor ever said the same unto them , and so run crying , thus saith the lord , as ours do , hear the word of the lord , as you shall find it in such a text , such a chapter , such a verse ; when they never heard god's voice at any time themselves , nor saw his shape . they hate and fight against gods own counsel , the light in the conscience , which would lead them to purity in their own persons ; and so never come to see , much less to shew his secret , which is onely with them that fear him psal. . whose sear , which is the beginning of wisdom , is to depart from the evil , which the light discovers ; and so as none can bring a clean thing out of an unclean , so none can receive much of a clean thing into an unclean . but as isaiah who was of unclean lips , had his lips first toucht , and his iniquity taken away , before he was sent of gods errand , isa. . and ieremiah was sanctified to the work of prophesie , ier. . so there must be more holiness of truth found among their holinesses , the pope , and all the priests and praters for pay thorowout all christendom , before they know how to prophesie themselves , or tell truly ( as much as they are found , from the text of their transcripts , tatling to the world of what they know not ) how and in what manner gods prophets prophesie . thou addest i.o. pag. . that in writing they were not enabled by any habitual light , knowledge , or conviction of truth , to declare gods mind and will , but onely acted as they were immediately moved by him ; their hand in what they wrote , was no more at their own disposal , then the pen in the hand of an expert writer . and p. . that no rational apprehensions had any place in their writing . and p. . that this was the first spring of the scripture , and beginning of its emanation from the counsel of god , it was brought by the power of the holy ghost into its organs and instruments us'd for the declaration of it ; and that it was not left to their understandings , wisdoms , minds , memories , to order , dispose , and give it out . but that they were born , acted , moved to write all , and nothing but that , to every tittle , that was so brought to them . and that they invented not words themselves , but the words were immediately supplyed to them ; and that in writing they were but passive instruments for the reception and representation of words ; and that every apex of the written word , ( i.e. writing , secundum te ) was as immediately from god to the writers , as his voice in the prophets , p. , . and p. . that they were but as an instrument of musick , giving a sound according to the hand onely of him that strikes it . rep. these things are false , being written by thee of all the writings , and first writers of the scripture universally , as they are without exception and distinction ; for so indistinct and confused art thou in thy delivery of thy mind about the bible , that though it be a bulk of heterogeneous writings , compiled together by men , taking what they could find of the several sorts of writings , that are therein , and trussing them all up into one touch-stone , crouding them into a canon , or standard for the trial of all spirits , doctrines , truths , and by them alone : yet thou speak'st so homogeneously of it , as if whatever can be predicated of any , may be as properly predicated of it all ; yea whatever thou sayest ( falsly ) of the writing , thou denominatest the self-same of it all , and every apex and tittle , yea every tittle and iota with thee is no less then the word of the great god , wherein the ●ternal concernment of souls lyes . p. , . and so every part of it a rule , and the perfect rule ; for so 't was with thee when there were none but moses five books , and 't is but so with thee now so much is added : so every apex equally divine , and as immediately from god as any of it , yea and as the voice , whereby he spake in the prophets , pag. . but i say , as written by thee so universally of the writers and meer writing of the scriptures ( as they are ) they are ( for the most part ) as false , as that foregoing ; and that i have said above concerning the writing of much of the scripture at first , as it stands in your bibles , by scribes that wrote either out of other copies , or from the mouths of men more immediately inspired , or from what was commonly reported , and generally believed , and what they had heard , as delivered to them by more immediate eye and ear witnesses , and what they retain'd in their memories , and some way or other comprehended beforehand , may stand as a sufficient answer to this parcel also , wherein according to thy wonted habitual darkness , ignorance , and contradiction to the truth , thou deniest the pors-men and holy prophets in their writings to be enabled to declare , and write what they wrote by any habitual light , knowledge , or conviction of the truth ; as if they wrote what they neither saw , nor heard , nor knew , nor believed to be true ; but besides all sight and understanding , discerning , mental conception , meditation , rational apprehension , faith , or any manner of antecedent comprehension of the truths they told , as if they were all acted , and us'd in the writing of every tittle by the lord , just no otherwise but as a musical instrument in a man's hand , or the pen itself by an expert writer , which can yeeld no more then a meer passive concurrence , having no principle of life within it self from whence to act any thing at all , or to move a hairs breadth in any business , but as it 's mov'd ; or as some stark dead corps , which can neither stir , nor stand , but as extrinsecally born up , and carried forth , because deest aliquid intus : whereas ( as i have shew'd above ) some of them wrote not by immediate inspiration , or bringing of the things into their minds so by the spirit ; but mediately , that is , from the mouths or writings of such as received the truths more immediately , as they were inspired , & wrote , as they also spake , no other , things then what by some means or other they beforehand comprehended , & no other then what they heard , and saw , and believed , and retained in their minds and memories , whereinto the spirit of truth , and the truths he guided them into ( which the world receives not ) were both received , conceived , and entertained ; yea , and i here add , no other then such as in the same light were more or less seen , known , understood , and believed before any scripture , at all was , though 't was by the same way , then which i know no other that the scripture speaks of , of knowing god or christ , viz of internal , spiritual revelation , matth. . . ioh. . . cor. . , , , . gal. . . did paul believe , or witness , or write any other things when he wrote with his own hands what was immediately revealed & in spired into him by the same holy spirit , then what by the same spirit [ in which and no other way all the things of god are known , and ever were ] holy men of god believed , owned , witnessed , wrote , and both in their writings and speakings acknowledged to be the truth ? see act . . . , . cor. . . . did he write any other things then what they to whom he wrote might , and did read elsewhere , even in the light and spirit within themselves , and did thereby acknowledge to be the truth ? and did not he himself , before he wrote them in the movings of the spirit , acknowledge them to be the truth himself ? and did he in the light in which he liv'd and saw them , acknowledge them to be the truth , and yet was not enabled by any habitual light , knowledge , or conviction of the truth , to declare them in writing , as he did , but wrote as one ignorant , in the dark , unbelieving , and unconvinced of the truths he wrote , and as senselesse , unintelligently , and passively , without any active obedience to the spirit pressing him , or yeelding any but a meer passive influence and concurrence of his rational faculties in the worker , as a meer dead thing that is utterly devoid of all kind of life , motion , or principle of action within it self , and uncapable of any action at all , or motion , but as it is acted ab extra , by some forensical force or compulsion , as a musical , woodden instrument , or a pen by the hand of the writer ? what a weak , crooked , crazy piece of conception of scripture in this of thine ? of which i may truly say there was not so much active concurrence of the rational faculties of the scribes in their writing of the scripture , but there is as little in this of thine , who writest as if all the prophets of god that ever spake and wrote what of his minde they received from his own mouth by standing in his counsel , and hearkning to what he said in them , and waited on him to know and understand his will and word first , that they might do it in the particular in their own persons , and ( as moved or commanded ) in obedience to him declare it to others , were absolutely and meerly as passive as balaams ass was , whose mouth miraculously was opened , and his minde indued with rational faculties ( supernatural to him as he was a beast ) to reason out the case with his unrighteous master , and to reprove the madness of that prophet ; and as meerly passive in their work of prophesie , as caiphas the high priest was , whose mouth was opened to speak truer than he was aware of , and to prophesie of a thing out of his irrational faculties , that was as high above the reach of the best rational faculties he had ( being a man degenerate from pure perfect reason and in the fall ) as fallen mans best reason is above the brute beasts of the field ; for as herod and pontius pilate did with wicked hands the things that god before determined should come to pass , fulfilling the prophets words in slaying christ , little thinking they served the truth as they did in it ( as the assyrian in the like case ) they meant not so , nor did their heart think otherwise than to destroy , isa. . , , . act. . , . act. . , . act. . , , . so that priest with a wicked heart , intentionally to counsel them to murther christ , had his mouth prepared to prophesie a precious truth , which , as so , he spake not of himself , so as one that had the light , knowledge , or conviction of the truth , but besides himself as the ass in the other case , numb . . , , . joh. . . , , , . joh. . . whereas most evident it is that the holy men of god , who wrote any part of the scripture by immediate inspiration with their own hands ( to let pass that which some wrote for and from them as dictated to by their mouthes ) were in the light , sight , knowledge , prae-conviction , comprehension , beleef , and acknowledgement of the truth habitually , and were thereby inabled to declare it , and from thence did declare it accordingly , as in the wisdome of the spirit they saw it serviceable , and as by it they were moved so to do . i am not ignorant that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ( as so ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinely inspired , and ( as so ) infallible , and acted , born , carried by the holy spirit in what they spake and wrote about which matters what a mighty marvelling , and hideous ditty , and wonderful deal of do doth j.o. make in his muddy minde , of which ( since he is so amazed that any such matter should be so much as pretended to in those dayes i may likely speak more particularly in another place . but what of all this ? because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , moved by the holy spirit in what they did will it therefore follow they were meerly passive in their work , without any such active obedience as was in the light required of them , and without any exercise at all , save such as was passive , of their rational faculties therein , without being inabled by any habitual light , &c. or use of their own understanding , wisdome , memories , or the like in any writings of what they so wrote ? as if they actively entred no more than stocks and stones into the services they were set on work in ? surely though they were instruments and organs into which the word was brought by the spirit as they waited on the lord , for the revelation and manifestation of it to them , yet they were living organs and instruments not only 〈◊〉 to the natural , but also to that supernatural or spiritual life of god , the things of which they wrote and declared , and so were as it were subordinate efficients and inferiour agents , concurring by the use and exercise of their reason and rational faculties , which grace and the spirit of god perfects , heightens , and delivers from the defects therein contracted by transgression , and doth not destroy . and howbeit i deny not still but that the prophets that pend any scripture were passive , as i said before , in the reception of the minde of god manifested to them in the light , so far as the receiver of a gift is to the giver , from whom he can command , nor have nothing unless it be given him , and were no otherwise active , than as beggars ( who are not to be chusers ) waiting at the door of wisdom , and on god in the light within to see what he will give , and in order to the obtaining it , yet when the light and word was given out , they were so far active ( so all are not whereupon many go without it ) as waiters are , when they receive what is given , and also far active as according to the measure of the gift of grace , or knowledge received , when the spirit moved them so to do , to go forth , and minister either by preaching , or writing , or what way they found their call to serve in , some one way , some another , and every individual , sometimes one way , sometimer another , as paul said , rom. . , . having gifts differing according to the grace given , whether prophesis , let us prophesie according to the proportion of faith , i.e. each his own proportion and measure ( not as you divines , who have a common analogy of faith , or stock of unsavoury divinity among you , according to which ye minister ) or ministry let us wait on our ministring , or he that teacheth on teaching , or exhorteth on exhortation , &c. which things , whether done by voice or writing is all one , they were not to do but as the spirit moved or acted them , yet in both were they not only acted by the spirit , but subordinately active with him in those several ministrations , as good stewards of the manifold grace of god , speaking , ministring , whether in speech or scripture , as the oracles of god in all faithfulness , which is required in stewards , cor. . , . pet. . , . who though it is their master that doth all supremely by them , and acts by them , and speaks and writes , and manages all affairs by their ministration , as the spirit of the father doth in his saints and children , yet by his power and the gift of his grace received [ in the juncture and very period of receiving of which they were passive ] they concurred actively in the work of writing , as the saints do in the working out of their own salvation , when god hath once wrought in them to will and to do of his own good pleasure , phil. . , . so that of the most immediate writers of the scriptures from the mouth of god , it might be said as it is of all saints , licetnec per se operantur , nec aequaliter co-operantur , yet aliqualiter saltèm , etiam & activè concurrunt cum causa operante , they wrought and wrote neither wholly of themselves , nor equally with the spirit , yet even actually concurred with him in the act of writing , so as a pen or musical instrument doth not , which is not subjectum capax , a subject capable to act or move actively in the works of man , any more than a stone can concur actively to the throwing of it self . and being , though but organs or instruments , as thou sayest the prophets were , into whom the words they wrote were brought , yet sith living organs or instruments alive to god by participation of his divine nature to the things of that life and nature , they were consequently active organs and instruments , and subordinate agents and efficients , and as well willingly acting , as acted therein , in the day of gods power , wherein his people are a willing people , as dead organs and instruments cannot be . for sith vita est actus corporis organici quatenus organicum , life of every kinde is no less than an act or operative power of every thing that hath it to act or work such actions as are agreeable to its nature , the life of god in such as by the light of christ in whom is the life , and whose life is the light of men , joh. . , . joh. . are led and born thereunto , is an act or spiritual operative power to do and perform such actions as are suitable to man , before he dyed by transgression , and according to the will of god revealed , as posita anima in corpore organico ( quâ tali ) sequitur vita , & posita vitâ sequitur operatio motio &c. naturalis , so posito spiritu in animâ recipiente sequitur & vita & actio spiritualis . so the holy men that wrote the scripture as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. inspired and moved by the holy spirit which brought the truth unto them , he pressed them to write , were not according to j. o's vain figment of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acted and hurried like some stone thrown , or pen handled which is meerly and only passive in what is done , but acted , as all saints are in their measures , to that of writing his truth or any other good work when called by him to it i.e. not without , but with such an active obedience , as by his law or light within they are obliged to , not without an active concurrence of rational faculties reduced to their primitive perfection , not without , but with ability thereto from an habitual light , knowledge and conviction of truth , and use of their wisdomes and understandings , memories , not without , but with an aforehand containing and comprehending of the truths they wrote , in their mindes as things they had heard , seen , beleeved , acknoledged , &c. god who who is the giver of every good gift , and the chief author and actor of all good works in his saints , isa. . using every instrument according to what he hath fitted it for , a beast as a beast , a man as a man , a saint as a saint , a prophet as a prophet , and not a man a saint , a prophet , a spiritual man as a stock or stone , but being a reasonable creature , and prepared by him naturally with such a soul such faculties , and supernaturally and spiritually with such gifts and graces , as whereby he is capable to act , when by him commanded , and a body suitable as a fit instrument to move in such a work , as writing his will revealed , when it is revealed also to be his will that he should write it , he uses him so to write as that though himself be the principal or primum movens , not only in act● primo as he gives the pomer , faculties , gift , graces , &c. but in actu secundo also , he holds the hand of the scrib● , so that he would else draw but mishapen characters , and guides , assists , and acts in and by him , yet he lets the action bear its denomination from its next and immediate agent , which is not god himself , who gives the word for the writing of what he will have written in the penning of the scripture ( except that little , i.e. the ten words as is abovesaid ) but men as being moved by him to write or to dictate to others whom they willed to write from their mouthes , so that the immediate spring and emanation of the scripture was not from god , but men who were the agents in it under him , which overturns j. o's apish opinion of every apex of the writing being equally divine , and as to its original as immediately from god , and of the same authority in itself , and to us , i e. of being received as his word , sub paena , &c. on pain of peril of eternal condemnation , as his voice in the prophets which indeed was immediately from himself , and his own witness ; whereas the letter was mostly but the immediate work of man , witnessing for god as moved by him , as first given out , and as we now have it by so remote away of transcription , welnigh as far from being immediately from god to us as j.o. imagines it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and as it is with saints indeed when they pray , beleeve preach , write , &c. as moved by the lord , it is not denominated ever by the author of it all , which is god , who speaks and works all in such , and is in such of a truth , cor. . but the saints who are said to pray , beleeve , preach , write , so was it in the giving out of that scripture or writing that was of old called the bible , which j.o. calls his canon , to which no title more must ever be counted ; which was not , nor is not so immediate from god to us as his own voice is , that is at this day to be heard in the heart , but onely mediantibus manuscriptionibus , yea by the interveniency of mediums , and hands of transcribers and translators obnoxious to fallibility , and capable to give change and alteration in more then the least syllables and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 's , but at the first it was no more immediately from god than the writings of his moved and inspired prophets are at this day , whom he stirs up to reprove the madness of the priests and false prophets , which is as that was , but the spiritual mans testimony for god , though specially assisted by him in it ; concerning all whom from the beginning of the world to this day , so many as have spoken or written , or done any thing for the truth in his name , i here say , and so conclude as to that above . certum est no ● velle cum volumus dicere cum dicimus , praedicare cum praedicamus , scribere cum scribimus , facere cum facimus , sed deus est , qui facit ut faciamus . j.o. thou addest pag. . they invented not words themselves suitable to the things they had learned , but only expressed the words they received , their words were not their own but immediately supplied unto them from god himself , and so they gave out the writing of uprightness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of truth . rep. and yet it 's said , eccles. . , , , . as concerning the writings and proverbs of solomon the wise , the preacher which very place thou alludest to , though thou quotest it not , which if thou hadst , there 's few so unwise , but they might see thy folly therein , for that scripture clearly confutes thy self who touchest at it , that in teaching the people knowledge ( as he did by those writings and books of proverbs he gave forth ) he took good heed , and sought out , and set in order many proverbs ( even thousands more , besides above a thousand songs more then are systematiz'd into thy standing-canon ) and that he sought to find out acceptable words , or words of delight , or rather ( as thy self expoundest it more clearly to the confounding of thy self , as if thou wert accustomed and wonted to that work and course of self-contradiction words of will or choice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; all which if it be not tantamount to this , he invented words suitable to what he himself had framed , whereby to utter and express the wisdom he received , to people in writing , [ and yet what was written , was upright too , and words of truth , not beside the spirit of truth ] and so i.o. consequently confuted by i.o. himself about the scripture ; ( if the scripture it self had not confuted him ) then self-confounding , which i.o. is so often found in , shall pass for me for current confirmation ; and confusion , which i.o. is a most eminent author of , shall go from henceforth for good order ; and to dance the rounds , as i. o. often doth in his , shall be held the rightest way of sound doctrine , and of all divinity disputation : for as if he had not been satisfied with his own gain-saying , what he uttered concerning their not inventing of words , and non-improving of their understandings , wisdoms , minds , memories , p. . to order , dispute , give out what truth they wrote , in such words as they saw best suited for the things they had learned of god , by saying to the contrary , thus : viz. their mind and understanding were used in the choice of words they did use , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of will or choice . i.o. [ to go round again ] gain-sayes this latter saying by which he had once gain-sayed the former , returning to his former again , ex. . s. . where his latine words englisht are in this [ foolish ] wise , viz. to express the sence they conceived of the mind and will of god , the words in those tongues in which by the command and ordination of god the scripture is written , were both conceived and disposed by the holy spirit , and not permitted or left to the wisdom , and will , or arbitrement of the writers themselves . * so of this sound piece of round doctrine of i.o. this is the sum : they that wrote the scripture , did not invent , chuse , or seeke words , nor was it left to their minds , understandings , will , wisdoms , &c. to express the truth ; yet ( to go round again ) they did use words of will or choice , their mind and understanding were used in the choice of words ; yet [ to go round again ] to express the will and mind of god , the words were not left to the will and wisdom of the writers . let the reader chuse which of the two contradictory conclusions of i.o. he will take as true ; yet as one of them is , and both cannot be true ; so true it is that i.o. runs the rounds , and contradicts himself here , as he doth in twenty places more of his self-consuting fardel . i. o. thou addest , p. , . that in their writing they were not onely on a general account to utter the truth they were made acquainted with all , and to speak the things they had heard and seen , which was their common preaching-work ; but also the very individual words they had received , were to be declared . and p. . quoting mat. . . that the apostles were not the speakers of what they delivered , as other men are , the figment , and imagination of whose hearts are the fountain of all that they speak , but the spirit of the father in them . rep. how hangs this true passage , viz. they were to utter the truth they were acquainted withall , and write the things they had heard and seen , together by the ears with that false passage , p. , . where thou sayest , the stories , laws , doctrines , instructions , promises , prophesies they gave out , were not retained in their memories from what they had heard , nor by any means before-hand comprehended by them , &c. what clouds of witnesses be here to the clearing of the spirit , by which thou writest to be a spirit of self-contradiction . . was not their common preaching-work , and their common writing-work all one , as to the choice of words wherein they declared ? were they at liberty when they preached , to ramble into words of their own meere will , choice , and invention , and limited when they wrote , so that they might not express themselves in such words as in the will and wisdome of god , in which they dwelt and liv'd , they saw meet for the matter in hand ? but just tyed to the individual words brought to them as immediately by inspiration , as the matter , or word of god it self they wrote of ? who acquainted thee with this whimsical , non-sensical notion , that they in their work of preaching disposed and ordered their words as in wisdom they saw them acceptable , or serviceable ; but in their work of writing they might dispose , order , chuse , and in wisdom seek to find out acceptable words , but had every tittle more immediately put into them , then when they spake the truth by word of mouth ? dost not thou thy self say , p. . mat. . . that the apostles were not the speakers of what they delivered , but the spirit in them ? whereby the truer that is tthe more clearely thou contradictest thy self again , and intimatest no less then thus much ; that the spirit as immediately and distinctly brought to them , gave , and put into their minds and mouths what words they should use when they were speaking , as what words they should use when they were writing . so that what ever was their common preaching-work , and common writing-work , in both which it 's true enough that they were assisted specially , and in both equally by the holy spirit , in the wisdom , power , evidence , and demonstration of which speaking in them , and moving them , who were obedient to him , to an active improvement and exercise of their rational faculties , minds , understandings , wills , memories thereunto , they both preached and wrote , cor. . . cor. . . and so uttered no other truth then they were mostly made acquainted withall by the spirit within themselves , and heard and saw by the light within , as well as by hear-say , and the writings of one another from without : yet the common preaching-work , and writing-work of thy self and thy fellow - ministers , not of the light and spirit , but of the letter , out of which ye surtively fetch , filch , and steal all your stuff and furniture wherewith ye feed people till they starve , i say , your preaching and writing is of things that ye are not acquainted with from the spirit of the father , nor from its manifestings the mind of god within you , and moving you to utter them in words of his own immediate suggesting and supplying ; but a certain uttering forth in your own wills and times , of what ye have no otherwise then by hearsay , or from the scriptures of those who spake and wrote ( as mov'd ) no more then what they both saw , and heard , and handled of the word of life ; a certain rude handling what ye never felt your selves , nor your own hands ever yet handled of that word of life , ye read others writing of ; a heedless holding forth of what ye hear not , but onely hear of ; a talkative treating on what truth ye do not truly taste of ; an impudent intruding of your selves into a self-ended shewing of what ye have not seen , but as at second-hand ye see it shew'd in the scripture , by such as were in the true sight and substantial being of it , vainly puffed up in your fleshly minds ; in which respect ye are no true ministers , nor true witnesses for god , but false witnesses , even when ye testifie the truth , which is not yours , as well as when ye tell lyes , and teach the untruths , which are your own , as the old truth stealers , and word-sellers were , who though they said , because they found it so said by such as felt it , the lord lives , which is the truth , yet they spake falsely , forasmuch as they witnessed him nor risen and alive , but murdered , stew , kill'd , and crucified the holy and just one within themselves ; and spake not , as christ and his did , what they knew , ioh. . . and testified not what they had seen , but worshipped , and worded it about what they knew not , iohn . . and so as a man can't be counted a legal witness in foro hominum , in a civil court of judicature among men , that shall testifie of another's theft , murder , and scandal , at second hand , that is , not as an immediate eye , or ear-witnesse of it , but on his reading in a letter , or hear-say from such as were so ; so , much less in foro dei & ecclesiae , can any be owned as a true minister of the new-testament , which is not of the letter , but the spirit , that ministers and testifies no more then what he hath meerly read in , and stole out of the letter , and not what he hath seen , felt , heard and handled of the living word inwardly , in the spirit ; and further by thy own confession , since thou saist the apostles were not as other men are in their speakings and writings , the figment and imaginations of whose hearts are the fountain of all they speak , and ownest not thy self and thy fellows to be apostles of christ , ( for thou deemest there are none so in these dayes ) but other men , thou thereby ownest , ( but speak for thy self and thy fellows however , and not for all ; for we know some apostles now as of old there were ) the figment and imagination of your own hearts , to be the fountain of all ye speak ; what need we further witness to this , since we read it uttered from thy own mind and hand ? and lastly , since thou sayest the pen-men of the scripture were so tyed up to the very individual words received by them , and put into them by the holy spirit , and p. , . were to deliver and write as all , so nothing but that to every tittle that was so brought unto them , not altering nor adding , &c. of their own in their wisdoms and understandings ; it should seem then , according to your own principles , that god gave out by them what was sufficient to guide men ( if outward writing or scripture was by him intended to be their rule ) and if they themselves might not amplifie , nor add , nor enlarge , nor comment upon the word of god manifested by them in the scripture , by the exercising of their rational faculties , but were to rest in so much as was revealed in them by the spirit , and to others in writing by them ; what need then is there of those infinite and endless odd additions that the doctors and divines have made from generation to generation to the scipture , of their own voluminous inventions , interpretations , and as divided , as devised divinations , extravagant expositions , incomprehensible commentaries , confus'd contradictions , cantings one to another , and to the world , to the confounding of it , with many more humbles of their senses , meanings , opinions , thoughts about the bible , then it can contain , amounting in bulk perhaps to a thousand times more then the bible comes to ? and who gave you text-men such a liberty and authority to take the text and talk on it in your wisdoms , wils , words and vnderstandings , opening , amplifying , paraphrasing , prating out the plain truth as it there lyes , so unprofitably to people in your own phrases , to your own outward profit , at your pleasure ? did he that bounded and limited , and hedg'd in the writers , saying [ according to thy sense ] hitherto , thus far shall ye manifest my mind in writing , and no further , lend you such a boundless latitude to prate out your own opinions , and turn you loose and unmuzled in pratum vestrum , ubi non est sepes ? was not the mind of god in that scripture given out by god himself full enough , and plain enough , at least in matters necessary to salvation for the meanest capacity to understand when it 's read to them , in the words wherein it seemed good to the holy spirit , and the holy penmen to write it out , without such a bottomless deal of adding , amplifying and expounding , as your excentrick academical exorcists make about it ? when paul wrote to timothy , titus , philemon , and the churches , and iohn to the lady , and gaius , and luke his story of what christ and the apostles said and did , were there need , much more absolute necessity of a priest to be sent for in all haste to open what they meant to such as they sent their letters to , in a tongue that they well understood ? and now the scripture is translated into our own mother-tongue in england , such as can read , may read and understand it ; and such as can't read , may have it read to them at their own houses , there being one or other in every house almost , that can read now , even very children if old folks cannot ; which being read , is tenfold more plain in such places as pertain necessarily to salvation , to every honest , understanding , and plain-minded man that is willing to do the will of god there written of , then the costly comments , and manifold hampered handlings , and more perplexize unfoldings of it , that are made by our schoolmen , and vniversity theological professors : so that what more need then of old when the letter came newly forth , for a priest to be placed in every parish for pay , to darken the counsel of god in the scripture , by his words without knowledge , under a pretence of opening it ; or if it were an opening , as it rather is a shutting of the kingdom of heaven against men , [ as our scribes , pharisees , and hypocrites , like them of old , manage that matter , and use their keys of knowledge in another kind of manner then honest peter ] what need of hundreds a year to be paid in parishes for the opening of one or two texts or verses in a week ? or rather [ as some draw it out ] the talking on some one text for a month , or a quarter of a year together , against the light and spirit from whence it was written ? if those that wrote it , might not meddle to say a little more , as i.o. sayes , in their wisdoms , though they were as spiritually fluent and learnt , as national ministers are spiritually ignorant ; it would be more useful then now it is , through your miserable mangonizations of it , by your se●ces on open places , if your wisdoms would leave it as it is , without making out your misty meanings on it , to poormen for so much money . j. o. thou addest , that the declaration of the new testament gave out the minde and will of god in a way of morel's e●●y and glory without that dread and terrour which was peculiar to the old , and to the pedagogit thereof , in which the coming of the word had oftentimes such a greatness and expression of the majesty of god upon it as filled them with dread and reverence of him , hab. . . and also greatly affected even their outward man , dan. . . rep. here thou talkest again like thy self , like a man ignorant ( as thou art for all thy high conceit of thy self ) of the scriptures thou art scribling so for , and of the things therein declared , both before and since christ , which two termes thou countest the times of the old testament and the new , and so they figuratively are , howbeit as to the thing it self ( which is yet far above out of thy sight ) the gospel had children from adam to this day under moses his out outward pedagogie , and the law , whose children are of the bond-woman , and not heirs according to the promise with the children of the free , hath its children as well since that juncture of christs incarnation as before . and as for thy inconsiderate position concerning the peculiarity of dread and terrour in receiving of the word from god by the writers of the scripture to the pedagogie of the old testament and times before , christ , such as greatly affected the outward man with trembling and astonishment , for which thou citest both habakkuk and daniel , as it the times since christ knew no such matter , as true trembling , or any such quaking as may affect the outward man , but what is fained , and from satan , and the force and power of the evil spirit imitating in his filthy tripodes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that dread and terrour , which is by the power of god upon his people , of which said fictitious sort thou falsely and foolishly fainest all that outward trembling , that is found among the qua. to be at this day , pag. . & ex. . s. . i say hadst thou been as well read and skilled in scripture , as by thy scribling pro scripturis , thou wouldest fain seem to be , surely thou wouldest have found that paul and john both were found in as great tremblings and astonishments , dread and terrour to the great affecting of the outward man , under the appearances of the lord to them in visions and revelations of his minde and will to them , which they wrote , as either daniel , habakkuk , or the rest of the prophets before christ that wrote them , insomuch that they scarce knew sometimes where they were , whether in , or out of the body , but were as dead with fear , act. . . . cor. . . cor. . , . rev. . . but alas j.o. is so taken up and hurried in his thoughts in a hideous talking for the scriptures , that he hath little time to give any very great good heed to the scriptures themselves he so talks for . j.o. thou addest pag. , . that , as far as their own personal concernments as saints and beleevers did lye in the things they wrote , they studied the writings and prophesies of one another , dan. . . and made a diligent enquiry thereby in order to the investigation of the things which the spirit that spake in themselves did signifie , pet. . . . without which though their visions were express , yet they understood them not ; and that they attained a saving useful , habitual knowledge of the truths delivered by themselves and others by the illumination of the holy ghost , through the study of the word , [ i.e. scripture with thee still ] even as ye do , psal. . but as to the receiving of the word from god , as god spoke in them , they obtained nothing by study or meditation , by enquiry or reading , am. . . rep. here is such a parcel of uncouth prate about the prophets and their prophesie of scriptures , and the scriptures of their prophesies , as favours of nothing but that illiterateness and ignorance of the true wayes of coming to the saving knowledge , and understanding of the minde and will of god , that abounds in vniversities [ the supposed nurseries as well of spiritual learning as any other ] well nigh as much as in any places of the ( so called ) christian world besides . what dreaming , what darkness and confusion is here ? as if the writers of the scriptures , because they were moved by the holy spirit to write what they did , therefore wrote they did not know what themselves , nor in any wise sawingly understood every one his own piece of writing , or scripture , pag. . whether of histories , or prophesies , or proverbs , or psalms , or instructions , or doctrines , or laws , or promises , or what ever tru he recorded , delivered , made known , given out , revealed by themselves , revealed to them first from god , as to their own concernment therein , as saints or beleevers , by the revelation thereof to them from god ( which as i said above is the only way of coming to the saving knowledge of any truth , and not that of reading it , as truth , in anothers writings ) without running out to study and read the writings of some other men in order to their attaining any habitual , saving , useful intelligence of their own ; as if isaiah , that evangelical prophet did not savingly understand the gospel doctrines and promises , and instructions , and his own recorded history of senacherib and hezekiah , and other saving truths delivered and written by himself , as they were revealed to him by the lord , nor by the voice , spirit and light of god himself manifesting them within him , nor as he received the word so revealed and manifested ( in order to which receiving the word thou assertest also they obtained nothing by study , or meditation , enquiry or reading but onely as he made diligent enquiry , study and search after the things the spirit signified by him in the writings and scriptures of some other prophets : i wonder what other parts of scripture of the other prophets he studied so , to get that saving knowledge by , since unless it were the psalmes , the last book of which is judged to have been compiled together by the maccabees long after his dayes , excepting also the three , i.e. hos a , amos , and micah , that were co aetaneous with him , all other prophets that are ranked after him in your bibles ( though not in the same order of time wherein they wrote ) wrote long after him : and as if ezekiel , jeremiah , daniel , or the rest knew not savingly what they wrote themselves no more then we do , as to themselves , or any personal interest they had in the truths of their own writings , but as they got an useful saving knowledges thereof out of each others writings ; in proof of which , if a man would wrest them , as thou doest to thine , by the head and shoulders , to such a purpose , he might almost as easily evince the pope to be head of christs church , as draw any such matter , as this thou concludest from scripture . that of pet. . , . ministers no more matter of evidence to thy imagination in this particular , that the prophets searched other prophets writings to finde out each the meaning of his own , then peters being at rome , if ever he were there , doth to his being the popes predecessor there in the holy chair . 't is true the prophets are there said to enquire and search diligently after the salvation and the grace that comes unto the saints at the revelation of christ ; but is there no searching and enquiring after the salvation , and the fulness of the grace of god , but i● the letter ? is not the most succesful searching after these matters made in the light it self , that teaches and shews it , and brings the salvation nigh to all that wait for it therein , which light or grace hath appeared to all men , tit. . , . and is t●e●e any way whereby god gives the knowledge of his own glory but the light from himself , which the letter speaks of , wherewith god , who commands the light to shine out of darkness , shines into the hearts of the saints in order thereunto ? cor. . , . and are not all things that are manifested , manifested in the light , and is there any thing that doth make manifest but the said light and spirit , which the letter speaks of , and which was before the letter was ? eph. . . and doth god reveal the hidden mysteries of the gospel any way but by his spirit to his saints , which searcheth all things even the deep things of god ? and doth any know the things of god , but the spirit of god , and the spiritual men , who in it , and not by the letter ( which letter the world hath , yet hath not the other ) have minde of christ ? cor. . . to the end : and in that of peter coted by thee , is there the least hint of the scriptures , or of the prophets searching the scriptures , or of any signification of the things they ministred to others in their writings by the scriptures , but only by the spirit ? and as for daniel , it is true he understood by the books of jeremiah the cer●ain number of seventy years , how long the captivity should last , but what of that , num ex puris particularibus aliquid sequit●● universale ? wilt thou argue from one to all ? much more wilt thou infer from thence that neither daniel , nor any other prophets , understood their own writings , but by the scriptures of the other prophets , which is the absurdity thou assertest ? and as for davids saying , through thy precepts i get understanding . hast thou got no more understanding yet then to beleeve that the precepts , statutes , ●udgements , laws , commandments , testimonies , word , ordinances , wayes , truth , name one or other of which names is either in the singular , or in the plural number used in every individual verse ( excepting two ) throughout that long . psalm consisting of an . verses , no other thing is meant but the outward letter , writing , or scripture of moses five books , very little more than which was extant in davids dayes wherein the ten words which god wrote with his own hand , and a few more ceremonious matters were recorded by the hand of moses ? is not the commandement , or word , or law of god ( as the letter speaks ) the lamp or light that the letter only speaks of , psal. . . &c. . . prov . . and if all the other prophets that succeeded moses studied the writing● of moses , and one another in order to the knowledge of their own prophetical writings , without which they understood them not savingly , as thou sillily sayest , yet i wonder what other prophets writing● moses himself who was one of the prophets , not excepted by thee , searched and studied , that he might get a saving understanding of that truth that was penn'd by himself , sith , as thou thinkest at least , there were no scriptures extant before him , for enochs prophesies have no standing in your standard . i wonder quae colliquia cum angelis vel ficta velfacta , quis enthusiasmus quis afflatus caelestis , aut ( reapse , vis mali spiritus did suggest these fantasms into thy fancy , ex. . ex. s. ● . thou hast little need to detest the qua. as enthusiasis that entertainest and utterest to the world as undoubted truths such amick enthusiasmes as these . sundry other such shallow furmises and suppositions are very positively propounded and set down by thee in thy first chapter of thy first treatise , which i shall let pass here , some of which may possibly be touch't on elsewhere ! but this may suffice to give a taste of that untruth , which thy two treatises are under-propt with , whereby from the falsenesse , faultinesse , foolishnesse , and unsoundness of thy ground-work and foundation , and from the brittleness of thy basis ( so thou call'st , p. . . . this original part of thy book , concerning the divine original , and immediate manner of the scriptures coming forth from god to us ) the reasonable reader may read aforehand what a come-down castle the rest of thy babylonish building is like to be , for howbeit i grant that the word of god and the holy truth in its first coming forth from god to the holy pen-men that heard his voice , and so wrote it as moved by him , was of an immediate divine original , in which respect it is said no prophesie of the scripture is of private interpretation , or to be counted no more upon than a private mans wri●ing , which writes of his own head ( as thou dost ) the figment and imagination of whose heart , fancies & thoughts are the fountain of all that is uttered , but as that which holy men of god were moved to write , and the outward scripture it self may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. penned by men as they were inspired by god , or the fruit and effect of no self-afflation , but according to the motion or inflation of the holy spirit ; yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou makest such a deal of work about , as the original of the copies of the original of the scripture and their coming forth from god , was not so immediately from god to those that lived when they were first given out , much less to us now , as thou imaginest in thy vain mind , who dotest that every apex of that text is equally divine and as immediately from god to us as the very voice of god in the prophets was to them , without the least mixture or interveniency of any mediums or wayes obnoxious , to fallibility or capable of giving change or alteration to the least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or syllable thereof , pag. . . . for that came from god at first ( excepting the decalogue and that little to belshazzar , which ye have now , but remote copies of ) not without the interveniency , medium and way of mans hand-writing , which is it were ( as being infallibly guided by the spirit ) obnoxious to no fallibility , yet as it comes to you , who own that and no other to be your inalterable standard , it s far from coming immediately from god , sith it is not without the interveniency of the hands of welnigh innumerable unknown transcribers , the very first and best of whom were so far from non-obnoxiousness to fallibility that thou thy self sayest , pag. . that neither all nor any of them were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infallible or divinely inspired , so that it was impossible for them to mistake , and that religious care and diligence in their works with a due reverence of him with whom they had to do is all thou ascribest to them , and p. . that the wisdome , truth , integrity , knowledge and memory of the best of all men is obnoxious 〈◊〉 fallibility , and also that it s known they did fail . neither , if the question were about the autographae or first manuscripts that were far more immediate then thy far fetcht apographae or modern copies are , ( howbeit thy main business is about the magnifying thy confestedly mistranscribed transcripts and fallible copies , and not the other , which being acknowledged by thee to be lost , perished , and mouldred out of the world , nemo post homines natos aequè ac tu delerasse censendus esset si pro scripturis ipsis scriptis hisce argumentare statueris , thy dotage would justly be deemed of a deeper die than any mans to argue for them , if he be a fool of al fool , that fight● for the non-corruptibility of what is long since corrupted ) but i say were thy vehement vindication and apologetical appearances pro scripturis for the individual manuscripts of the holy men that wrote the minde of god more immediately from his mouth , than any of thy transcribers , that copy out things as carefully as they can as they find them copied out before them , and were they still extant in rerum natura , yet the immediacy even of those first scriptures from god to us was not so absolute without any medium at all , as thou imaginest and intimatest from the tex● used by thee , and ushered , in with such a deal of pomp and ceremony in proof thereof , p. . viz. pet. . , . knowing this that no prophesie of scripture is of any private inter●pretation , for the prophecy came not of old time by the will of man , but holy men of god spake as they were moved by the holy ghost . this thou writest all over in greek first , then in english , and then descantest paraphrastically upon it in many pages as if thou wouldest beat thy beleef upon men , and cudgel them into thy conceit of the scriptures being as immediately from god to us in every apex , as his voice by which he spake in the holy men that wrote it , was in them , and that assuredly beyond all doubt or exception , because peter sayes , no prophecy of scripture is of private interpretati●n , nor came by mans will , but gods , and holymen spake us moved by his spirit , yea pag. , . thou runst away an end it with it , as an undoubted truth , and layest it down as it were supernaculum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing , judging , determining this in the first place , this is a principl● to be owned and acknowledged by every one that will beleeve any thing else . this then in our religion is to be owned , acknowledged , submitted unto as a principle without further dispute , that this is so indeed as before asserted , and to give a reason , why this to be received as a principle , it is added vers . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of prophecy is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of private acceptation , for it came not , was brought into them not at any time by the will of men , but by the will of god : and further it is added by the apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were acted , born , carried out to speak , deliver , write all that , and nothing but that to every tittle that was so brought to them by the holy ghost . what a pompous piece of proof here is of the scriptures coming from god to us , disht out with great store of circumstance , having no substance or purport at all in it to the purpose in hand ; for however j.o. cannot discern how to distinguish between these two terms , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●e prophecy of the scripture , and the scripture of the prophecy , the changeable text ●● and unchangeable truth , the meer let●er , and the holy matter , yet peter speaks not there of the scripture , which comes to us immediately from men writing , not in their own wills , but at the will of god , as moved by his spirit , but of the prophecy thereof , which we confess came immediately from god to the holy men of god , and to others mediately , not without the intervenieny of their hand-writing of it , v●rbum sat sapienti , insipiensi plura plus satis . neither doth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou makest such work about elsewhere viz. p. . in a case somewhat consonant with this , urging out of tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessarily intimate such an absolute immediacy of the outward text from god as thou wotest , for as there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a writing or scripture that is more ad intra , than the writing ●d extra , legible by the external eye , which thy minde and eyes are altogether a gadding after , as if there were no other , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a scripture written not with inke , but with the spirit of the living god , not in tables of stone , but in fleshly tables of the heart , cor . , . which whether paul to timothy doth not speak of , as that which he had known from his youth , and was able to make him wise to salvation , and as being by the inspiration of god , and profitable to the perfecting of them in of god to furnish him for doctrine , reproof , instruction inrighteousness , and ev●ry go●d work , is well worth your serious enquiry , who search so shallowly into the scripture that ye seldome meet with the marrow and true mystery of any text yé talk ón , so if you will needs have that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to intend the external text only , as being by inspiration of god , yet that phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by inspiration from god , doth not denote necessarily the strictest degree of immediation , nor can it found out so much , as if the said outward letter came from him without any medium , but it came as t is ●aid in the other place , pet. . . according to the will of god from men moved by him to write it , so according to the motion of gods spirit , or his inflations or blowings upon the hearts of holy men , not without the interveniency of their hands in the penning of it or the hands of such as penned it from their mouthes as they spake the truths thereof , who received them from the mouth of god speaking in them . thus though the first manuscripts had as immediate a divine original and emanation from god as any outward writings in the world , yet that they had so immediate an emanation as thou wouldest make them have , as if every apex thereof is as immediate from god to you as his voyce was from him to the prophets in whom he spake that ( excepting the little that is above excepted ) is utterly false ; and as for your transcripts , which thy talk is so transcendent for , though they are immediate to you because they come to you as the first manuscripts never did , yet they came not immediately from god at all , but from the hands of fallible men , so little guided in their writing from the infallible spirit , that by thy own confession , they being without that , both might and did fail and mistake therein . and now how little all this first chapter hath in it where with to make a sound bottom● or firm basis for the bearing up of so great a babel , as thou buildest on it , viz. such a divine authority of the scripture , as whereby it claims and challenges the high and glorious title of the word of god to it self , and every tittle of it , under pain and peril of all mens perishing for ever that ownit not , as such , and honor it not , as thou dost , whose grand idol the meer outward text is , with that divine honour that is due to the inward , true , eternal , incorruptible , inalterable , powerful living , life-giving word of god it self , which it only is but a bare , though true relation of , comes now to be considered . chap. iii. having laid ( thy falsely supposed divine original , and immediate emananation from god of the letter , as the sole foundation of all that divine authority , as the word of god , thou ascribest to it ; and as thy basis , as thou sayest , p. . . . thou beginnest thy building in thy second chapter , and so onward throughout thy book in both treatises and theses , laying and thwacking title upon title , land upon land , honor upon honor , exaltation , on exaltation crown upon crown , on the head of the copies of the original , or hebrew and greek texts of the bible , as they are at this day , come down to you from the generations of old thorough the hands of the sundry successive transcribers , extolling and magnifying it in such an exceeding high , unlimited , and boundless way of benediction , till , like one that being busie in beautifying with gold his carved image , and blessing his more then ordinarily beloved idol , forgets that it s but a perishing piece of wood , or mouldring matter fashioned into that form and fabrick , wherein it appears outwardly and immediately to him , by the handywork of meer erring man , thou carriest thy castle into the clouds with aery applauses , till by thy lofty liftings up of the letter , and thy windy , whiffling , to and fro talkings for it , and weathercockly commendations , and setting up of every pinnacle , tittle , point , syllable , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it , thou hast trimm'd up thy tower of babel , with a top welnigh as high as heaven , and made no less of it even of the letter and text of thy meer modern greek and hebrew transcripts of the scripture then appears by thy own words . j.o. the only and most perfect rule of . all faith and good manners . the truest and most unerring touchstone for the trial of all truth . the most immoveable , inalterable , certain , stedfast , and stable standard . the only firm and infallible foundation of all that beleef and obedience that god requires at mens hands . a stedfast releef against all that confusion , darkness , and uncertainty , which the vanity , fossy , and loosness of the minds of men drawn out by the unspeakable alterations that fall out amongst them , would certainly have run out into , pag. . the most effectual means of bringing men to repentance , on which all faith and repentance is immediately to be grounded . that which alone gives the determination of doctrines proposed to be beleeved whether they are truths of god , or cunning●y devised fables . tr. . cap. . sect. . that by which we are commanded to examine and prove , tanquam ad lydium lapidem , all those things that are to be examined and proved . that which pleads its reception not only in comparison with , but in opposition unto all other wayes of coming to the knowledge of his minde and will founded thereon , p. . that which is necessary in such an high degree of necessity in its daily use , not only ad ingenerationem fidei to the begetting of faith , where it is not , b●● & in ea edificationem to the edification of the highest saints in it while they draw breath here , that there is not more need to us of food and rayment to uphold our very natural life , than there is of the scriptures that we may be daily instructed in the knowledge and faith of christ. that which doth not only most exceedingly exceed all others , but as to the saving ends thereof , is the only and singular means that god uses in order to the revealing the knowledge of himself . * the light , the most glorious light in the world , above the sun , &c. p. . the witness of god , the power of god to salvation , ipsa doctrina quam à deo docemur , yea no lesse than ●he very powerful , living , quickning , soul-saving word of god. that which challenges to it self that glorious title of the word of god , as its own proper name . that which is so tum in esse reali & cognoscibili , i.e. so , and so known evidently by its own light and power so to be . that which manifests and testifies of it self from the beginning to the end of it , p. . to be the word of the living god , yea abundantly & uncontrolably to men . p. that which is often , even welnigh a thousand times mentioned , indigitated , ex. . sect. . . by that name the word of god. that which calls for attendance and submission to it ( as such ) with supream uncontroleable authority , p. . that which is expected from us , and required of us by god himself on penalty of his eternal displeasure if we fail in our duty , thess. . , , . that we receive it not as we do other books with a firm opinion only but with divine and supernatural faith , omitting all such inductions as serve only to ingenerate a perswasion that it is his word , p. . . . &c. and many more such transcendently glorious epethites , and compellations thou denominatest the scripture by , as that , which , as to the integrity of the text , is unaltered in every tittle , and also every tittle and iota of which is a part of the word , yea the word of the great god , wherein the eternal concernment of souls lyes ; for of the scripture , or under that terme of scripture or of the word , thou restisiest all this , yea and very much more dost thou found out and sing of the transcripts of the greek and hebrew text to the same tune , which though they are all true of the true word of god indeed , which is properly so called , and in the scripture it self , which never , which no where calls it self so , is often and only so stiled , yet being by thee uttered all concerning the scripture , which is intended by thee , when thou praedicarest any thing of it under that name or term of the word of god , saying , the word of god is a light , powerful , glorious , above the sun , &c. as well as when thou speakest of it under its own true and only proper name of scripture , saying the scripture is the rule , the foundation , &c. the scripture is so or so , it is every whit of it utterly false , as thou utterest it , the falsehood whereof , i shall now come to make some animadversions of more particularly . and for as much as i own all those high-flown glorious denominations thou runnest out into to be true to a tittle , if spoken of gode word indeed , but deny utterly the truth of any one of them , as they are spoken by thee of the scripture , as the most commodious way that i can take for the disproof of thy untrue talke of the scriptures , whereby thou ignorantly , not to say idolatrously attributest such glorious titles and epechites thereunto as are the due and only peculiar properties of the true and living word of god indeed , which is christ jesus himself , and also for the vindication of the word of god from that robbery and spoil that is done to it by thee , who pullest it down from the throne , and statest the meer texs and letter of it in its place , and also for the further vindication of the poor deluded , fanatical qua. as thou callest them in whom thou foolishly fanciest satan assaults the sacred truth of the word of god in its authority , purity , integrity , and perf●ction , against whose abominations ( as thou sayest in thy epistles ) thou subjoyned thy latine theses in the close of the other treatises for the instruction of the younger sort of students , to whom thou dedicatest thy dribling doings ; and for the clearing of the qua. in their principles from thy shallow rash censure of them as being therein confused opposers of the truth , i shall endeavour to comprize the whole truth not only about the word of god , but also about the scripture of it , as to name and thing , most miserably mistaken by thy poor deluded self , in this one general argument , the minor proposition whereof being plainly proved to be true in each particular of it ( for the major is not only undeniable , but also undenied , or rather absolutely affirmed by thy self ) the conclusion which is perfectly contradictory to the main matter , and principal proposi●ion contended for throughout thy book , viz. that the scriptures known to be the word of god and that is the proper name thereof , will necessarily follow ( as true ) to its full and final confutation and overturning . the argument is on this wise . the word of god is the most stedfast relief against uncertainty and confusion , the firm foundation , the most perfect rule of all faith and obedience that god requires at m●ns hands , the most effectual means of bringing men to repentance , and which immediately it is to be grounded upon , the chiefest among all wayes of coming to the knowledge of gods minde and will , the truest touchstone , stable standard , lydius lapis , that gives determination of doctrines , by which all is to be examined and proved necessary to beget and increase faith , perfect in its integrals , the most glorious spiritual light in the world , above the sun , the witness of god , the very doctrine of god , the power of god to salvation , the powerful , living , quickning soul-saving word of god that which challengeth that glorious title to its self as it own proper name , that which evidenceth , manifests and testifies of it self to be the word of god , and is so stiled welnigh a thousand times in the scripture , to be received as such on peril of eternal ruine , every tittle of which is the word of god , the great god , in which the eternal concernment of souls doth lye , and such other things as j.o. denominates the scripture by . but the scripture is none of all this , therefore the scripture is not the word of god , much less known so to be , nor so properly to be called . that the scripture is none of all that which thou testifiest above that it is , and which no qua. do deny the word of god to be , is the business which now lyes before me to make good , in order whereunto i shall take the several particulars into examination , and make some animadversion of what thou sayest in proof of those particulars in the affirmative , affirming , i that not the scripture , but the light the letter came from is the only most stedfast relief against contentious , confusions , darkness and uncertainties . thou sayest indeed the scripture is the stedfast relief against all that uncertainty , darkness , confusion , &c. that the mindes of men heightned by the unspeakable alterations that are found among them , run out into . but i say ( not blaming the scripture as the cause of it , which is holy , just , and good , when wise men have the handling of it ) that throw the doting disputers of this world about it , who in their wrangling mindes and restless pens wrest the writings of it to their own and the worlds ruine , the scripture , canoniz'd by men as their rule of faith , is become ( as the gospel of peace is of war to the lewd mindes ) the occasion , or causa sine qua non of all the confusion , darkness , uncertainty , which by the vanity , folly , and loosness of mens mindes , drawn out a whoring after the letttr without , from the light and spirit within , by divine dotages on it , and dim divinations out of it for means , and the unspeakable alterations of it , and endless enmities and hatreds , and envyings one of another about their own sottish senses , and mishapen meanings on it , hath too certainly been heightened , and is already long since run out into . so that as aristotle and ramus the two received and respective standards for the junior sophisters of our two nurseries , oxford , and cambridge , to fight under in their logical scoldings ; so the scripture is made by our senior school-men in their scholastical theological s●nffles , a standard more to squabble about , and fight under , than a standard to try and determine truth by ( as they call it ) and is nothing but an ample armory from which they fetcht most of their furniture where with all in their mad malicious mindes to fence against each other concerning the scriptures it self , and such plain truths as lye open to all honest capacities therein , and lye hid from none more than these wise and prudent praters of it , who like the horses and riders , zach. . . being of the lord smitten with madness , blindness , and astonishment , run on to battel as warriours , isa. . with confused noise , till the nations where they live lye languishing for their wicked wills sakes , with their garments rolled in blood . yea the scripture , as canoniz'd into an authentick common standard to themselves , stands but as truncus locorum , &c. a certain topick or common place from whence to scrue arguments to the assaulting one of another , and from which to fetch fuell to feed the fire of their wrathful , and hellish life of disputing out their giddy guessings to each other , so nauseously , that some saints have been weary of the world , and wisht to be out of it upon nothing more than a desire to be rid of the angry , direful doings and divisions of the men called divines ; which topick of theirs too they chop to pieces and criticize into such crums and bits , the better to beat one another out of , and about it , that as the oxonians used to say of ramus , in tot ramos , ramulos , & ramusculos , locorum hunc truncum , dividit , &c. so i may say of all our admired erasmus's or ( supposedly ) learned divines , that either hate or dote on each others divinity doings ( of the best of whom when all is done as renouned as they seem to themselves , i can say no better yet ( such dunces are they in the school of christ ) than i can of erasmus himself , of whom , as to the things of god , were he now living , it might be said , mus , at erasmus eras , mus , at erasmus eras ) in quot puncta , punctula , & punctillula , &c. into how many points , punctualities , and punctilioes , do they spring out in their pratings , pratlings , and prittle prattles upon and concerning it , till as heterogeneous as the scripture is , in the sense above shewed , in respect of its various matters , they make the bare writing so homogeneous a thing , that every point , tittle and iota of it must bear not only the true ( for so it may , every point and iota , line , and letter being scripture , as well as a whole page ) but the very false fictitious name and nature of the whole ; for thus j.o. makes the whole scripture no more , as well as no less than the word of god , and no less then so , even then the word of god ( for had he said each tittle is scripture , i should have excused him ) doth he aver every tittle and iota of the scripture to be pag. , . pag. . every apex of the written word i.e. writing with him is equally divine and as immediately from god as the voice wherewith and whereby he spake to , or in the prophets , and is therefore accompanied with the same authority ( which authority with him is that of commanding the name of god as his word , pag , , . ) in its self , and unto us , who if he can tell me how much sense , or prove to me that there is any sound sense , true doctrine , comprized , commanded or taught in one tittle or iota , much more that every transcribed tittle and iota of it is ( as he there affirms ) the word of the great god though i yet say , as he sayes of what he cannot beleeve , credat apella , yet he however , erit mihi magus apollo . yet for every [ not to say tittittle ] but tittle and little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it is he so loud that he labours and looks to be heard and heeded as far off as beyond sea by capellus and other divines , against whom he tiresomely talks about trivial matters , not contented with the truths of doctrine contained , without every apex , tittle and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of what ever was in the text be assured and secured unto him , any of which yet if happily they are lost , as all the individual immediate first manuscripts are wholly by his own confession , i know no body will spare so much time , or trouble themselves to take so much pains as to look them up for him . yea oh the infinity of i. o's fightings with his fellow protestant , as well as popish divines , for the foresaid flim flams and forms of outward scripture in that second treatise of his , or manifold tale of a tub without any bottome , save the sandy ground and fickle foundation of forgeries , fables , humane fallible perswasions , uncertain conjectures , * and on his own side his own thoughts , conjecture , and apprehensions , as his own self therein abundantly confessnes into which , but for service-sake to the truth , and that i may shew the seers how dim-sighted they are , and the world , what a wood and wildernesse of meer imaginations her leaders are wandering and erring up and down in , it even loaths me to look into it ; and but that i know the end of it be no worse then this , as the proverb is , that when thieves fall out among themselves , true men are the likelier to come by their goods again ; it would more troub●e and terrifie me , then it does , to behold , as every one may that reads there , and does not [ to use j. o.'s own phrase in it , p. . ] dream pleasantly , while he is awake , how the divines are divided about the ground they stand on ; like children , crying out , and tearing themselves to pieces about their shreds , and shels , and pins and points , and counters , & for want of insight into better materials , and into the inside thereof , are twatling away their time to learn in , about the gawdy outside of their horn-books and primers , and brawling about the back side of their bibles , treating out their thoughts in tittle-tattles to each other about titles of books , and t●●●'●● and iota's , hebrew points , punctations , accents , vowels , dipthongs , ●abbincal , unical , and other sorts of letters , pronounciations , acute , apert , double and simple sounds , * as ai , ay , pay , day , how , now , rout , stout , eat , meat , pull , cut , boy , toy , all , tale , thy , my , thine , thin , go , to , vse , vs law , draw , title , tittle , and such like tittle-tattles , and simple sounds , as so , no , [ j. o.'s and t. d's . simple sounds throughout their books ] various lections , to kiries , and to ketibs , lexicons , original copies , transcriptions , translations , oral traditions , tomes , talmuds , babylonish targums , paraphrases , greek , syriack , arabick , aethiopick , complutensian franciscus , pratensis , and bombergius his bibles , genealogies , chronologies , commentaries , alcorans , gemaraes , mishnaes , massereas , hammasoreths , euchiridions , apologies , appendices , prolegomenaes , biblia poly glottaes , councils , fathers , doctors , and modern authors , rabbies , school-men , casuits , grammarians , turkish , iewish , and heatbenish writers , massorites , cabalists , and other rabbins , and a huge heap more of such massie-men , and their voluminous handy-works , wherewith our men call'd ministers are ever mudling and hampering themselves and each others minds , and out of which , more then out of the scriptures themselves , they so scribble , scrabble , and scramble about , and much more then out of the light and spirit the letter sprang from , the vast body and big bundle of their atheo-theology is composed ; about which yet , nor yet about the standard of their own owning , and their fore-fathers authorizing , they can never accord , but are ever snarling and concurring , as dogs , together by the ears among themselves ; and though their thoughts are so various , that theres quot homines , tot sententiae , as many minds as men ; yet every one is crouding his own erude and self-created , conjectural cogitations , as very oracle on all the rest , and crying up his own incongruous conclusions , as cogent and clear , as the clearest demonstrations in the world . and howbeit it befalls me in submission to god's will , who hath laid it on me against my own , to take so much notice of that notable non-such piece of uncertain discourse of i. o.'s about the various lections , and pedling punctations of the hebrew text : ( in all which his clack is carried to and fro by perplexing , contradicting conjectures † in the high road of forgeries and fables , then which , in nothing [ quoth i.o. p. . ] hath the world been more cheated : and round about in the sphere of rational , humane , fallible perswasions , and the sandy-heap of uncertainties , and incertainty it self : p. . . . . ) as to make some animadversions on some contradictions and odd expressions and absurdities , apparently thick and threefold in it : yet i take so much heed to my self , as not much to interest my self or any thing of mine , into that inconclusible controversie , and endlesse entercourse , which i see i.o. and others are there engaged in , in the looseness of which a man may ( as i. o. does ) sooner loose himself , then find the truth . and seeing , as thou saist in another case , p. . it is to no purpose to go over all such observations as might be made of things that are false , foolish , frivolous , and absurd , that are therein , if any man hath ( as thou saist , and as it seems to me hast ) a mind to be led out of the way , he may do well to attend unto them , i shall no further then to lead men out from attending to the toyishness of them : nor shall i bring my self down from that sure rock on which through mercy i stand , into that deep pit of doubtful disputations , into which such as are fell from god , are fallen , so as irreconcilably to fall out about things so little worth knowing , that they are fit for nothing but to be forgotten ; left passing by , and intermedling in a strife that directly concerns me not , i not onely take a dog by the ears , but raise also a nest of wasps , or whole hive of hornets about my own , who are striving to sting one another with what strength they can about stuff , which ( on which side foe're the truth lyes ) is no more worth such a stirre and strife as they make for it , then a very straw : and since i see all the builders that reject the corner-stone , are found in broiles and brabbles , not onely about their several superstructions and fabricks built thereon , but also their several foundations ; and even the very protestant divines ( whose is the better of the two , so long as the papists have but traditions ) at oddes within themse'ves about their own , which being but the bare letter , is but brittle ; some with i.o. stickling , to little purpose , to prove it firm and uncorrupted , whilst others with far more evidence to evince it to be decrepid : i am minded to stand off from that battel about the points , as to any earnest interposition , and deeper engagement therein , then is above , and become a looker on , and leave the clergy , that are loud and clamorous , and full of noiles , to claw one another with their wonted clubs , and bang one another with their branglings and vain janglings about boy-toy , & the antiquity or novelty of hebrew points : and seeing they are hard at work in the night , and wrestling in chaines of darknesse like the foolish woman , to pull down their own house with their own hands , and to find out , and fling about , that all may see it , the sandiness , and crack's , falsities , and fallibilittes , and flaws that are in their own crazie corner-stone , and faultring foundation , and to crush down their own chaos they have rear'd thereupon , with the curiosity of their own criticisms , and burn up their babels with the confus'd fire of their angry quarrellings and contentions ; i rejoice more to see the truth go on , then sorrow to see their trash come down thereby , hoping that when they have laboured long enough in the fire of their own fury , and find they have wearyed themselves for very vanity , and see the earth fill'd from the lord 's own teachings , without theirs , with the knowledge of his glory from one end to another , as the waters cover the sea ; and that when they begin to feele their old heavens wax hot , and be on fire o're their heads , and their worldly elements , and earthly rudiments to melt away with fervent heat , and the ragged rocks they have carved out to themselves in their own conceits to rest upon , to r●ad in pieces , and their root to shew it self to themselves ( as it 's seen by others ) to be rottenness , and their blossom to go up as the dust , and their boggy foundation to shake , and the ground they go upon , to open & crack , & cleave a sunder under their feet , and themselves to cry out [ as i. o begins to do already ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sh●w me where i shall stand : and that when they feel themseves sinking and going down alive with the uncircumcised into the pit , they will then learn that from themselves , which being wiser in their own eyes then the men , that can render a reason , they would never learn from others , ' viz. that were they as truly built on the letter of scripture ( as they deem themselves to be , and it 's most sure to some , and infallibly true they are all beside it ) yet being not on the light , they are no better bottom'd then on the sand ; trusting also , as i said above , that when the holy thieves that steal the word they speake from one another , to make a trade on , and the scribes have done scolding and scuffling together about the scriptures , then there wil be a restitution to every thing , that hath been robb'd thereof , of its own proper name , viz. of the rule , to the rule , of the foundation to the foundation , of the light to the light , of the witnesse of god , to the witnesse of god , of the living word , to the living word of god : and of the bare writing , text , or letter , to the letter , and no more , which in truth is no more then plainly so . so then as positive as thou art in it i.o. that the outward writing , the close of the canon of which , as to any more immediate revelation of his will , was immediately given out from god to us as a continent of the whole of his mind and will , as a merciful and stedfast relief against all confusion , darkness , uncertainty , loosenesse of mens minds , &c. ( ut supra ) and ( as it were ) a certain standard to hush all controversies : yet i who affirm the inward light , vvord , and spirit of god in the heart so to be , do deny that the whole scripture , ( how immediately soever it had its being and beginning of god , and however some little of it was , act. . ) was ever designed by him to such an end as the ending of strifes and contention , or determining of all doubts and questions , and disputings about his mind and will among men ; or that it ever prov'd succesful or effectual to such an end , or else ut frustrâ est ista potentia quae ne unquaem reducitur in actum , sic frustra istud medium quod nunquam obtinere potest suum finem . as that 's a vain power which never produces its effect , so that 's a vain means ( and therefore not so intended of god , who appoints no means utterly in vain ) which never can obtaine its own end . nay verily , though miserable man for his own ends cryes it up into that supremacy , sets it up as the ensign to the nations , in which he would have them put their trust , that it will end and amend all matters that are out of tune in the world about truth , and is a stedfast relief against all that fighting andabatarum mors , in their dark mindes , that is , among the clergy of all kinds and colours , papists , prelates , presbyters , who all three like ammon , moab , and mount seir , ( making one head against the people of god ) do yet destroy each other , and non secus as sampsonis vulpeculae , &c. like sampson's fire-brand-tayl'd foxes , burn up the churches true bread-corn , as if such were the plenitudo scripturarum , the sufficiency , power , and perfect efficacy of the scripture , that if men will come all to a tryal of doctrines , faiths , spirits , and all by that , tanquam ad lydium lapidem then all differences and dissentions in religion , of whatsoever sorts , must cease ; and all the most detestable errors , which flying the scripture , men are divided into , must extempore vanish upon their looking there ; * yet ( till men come to turn to the light and word within , which is the power of god the scriptures tells of , which who erres from , and are ignorant of , as the schollars and scribes are more then any , do erre , not knowing the scripture they scribble on , any more then it ) the letter is too weak an engine to set to rights what 's what 's out of order ; and a standard , which men that lean to it , as to that intent , find to be but a broken staff , that not onely fails their expectation of support from it , but also wounds them more , and runs into their hands ; witnesse the wosul work that the worlds ministers make in it , for all their scripture , who for and about the scripture , and their sundry silly senses about it self , and meanings made of the holy matter that 's plainly made out in it , make more havock of whole nations by stirring them up to war about the scripture , in their wild wisdom , & wicked wils , then ever could have been in christendom , if the scripture had never been among them at all : what wasting , devastations , and calamity hath been in germany , not onely betwixt protestants and papists , but also by protestants , i.e. lutherans and calvinists within themselves , and wherefore , but for their divided thoughts upon some few texts of scripture ? and what errors , heresies , straglings from the truth , which is but one , and from the true light the scripture calls to ? did ever any sorts of erring men ( among whom the clergy that commonly cryed whore first , have been the chief ) run out into error in the christian world , who have not pretended at least to own , and to be willing to be tryed also by the scripture ? yea the papists for all their infallible chair , will , and do ever , when they plead it against protestants , professe pretensively to prove it by the scripture , having a sense for every place to serve their own turns , as the protestant clergy to serve their turns have another . and howbeit it hath been thought in the protestant part of europe , that all would be unity it self among them , ( and so 't is as to make one against the pope since men fell from that infinity of imagination and invention , which was , and was capable to be eternally fed with the endless fuel , which the unerring breast , and boundless treasure of tradition could easily finde for it , and betook themselves more singly to the scriptures , marching from rome under the conduct of the purity of the originals , ( as thou speakest p. ) of the scritures ; yet what multiplication of divisions ( for want of coming to the light , which is but one in all , and in which alone all true unity is had and held with god , and one another , ioh. . , , , . ) rather then any diminution thereof , hath fell out in your reformed churches , as ye call them , 〈◊〉 all the scriptures being so all in all among them , so that like the serpent hydraus hundred heads , whereof when hercules cut off one , two grew up after it in the place , as soon as one controversie among the reform'd clergy was hoped to be ended , though i know none was ever truly ended , yet by all the synodical designs that ever were on foot in this nation , or any other , so that we may truly say of every synod of divines that hath yet fate , quis synodus ? nodus , patrum chorus , integer , aeger , conventus , ventus , sessio , stramen , amen ] many new ones began , that like new fresh hares starting upon tired hounds , that have been hot in the old sent , have run them all out of breath ; or if any evil of division in one thing hath been put to an end , it hath been but a preparative to a greater breach among the protestant clergy , and all their creatures , and still finis alterius mali gradus est futuri : yea , i may say of thy scriptures , as thou pleads for them j.o. to end all strife withall , as i may say of our english oaths impos'd upon poor persons , to the impeaching themselves , when they come before our crooked courts in case of tythes , viz. that the oaths given on pretence of ending all strife , are in truth given by the judges to begin all strife with ; for if an honest man will not swear how many eggs , and pigs , and pears , and plumbs , &c. he hath had for so many years past , they will not permit him to plead at all , or strive in his own defence against his persecutor . in like manner it is with that which thou exhibit'st to men in order to the ending all divisions and disputes , viz. the meer looking [ beside the light within ] into the letter of the scriptures , which is so far from finishing any strife , that it feeds vain , foolish , loose mindes , such as thine that hates the light , none else , with fuel , and furnishes their fancies with matter for many more strifes , then they would find cause for , if they kept to the light within alone for their learning , or at least so as in that alone to look into the letter , where such as learn at the light , may read their own . yea , dark minds diving into the scripture , divine lyes enough out of it to set whole countreys on fire , as the divines have ever done . and as to the purity of the originals , under the conduct of which thou saist ye went from rome , wishing none may return thither under pretence of their corruption . i say , the purity of them , which thou pleadest in that height thou dost , is but pretended , and that more or less corrupted they are , to the contradicting thy self , thy self art forced to confess , p. . as is shewed above , but be they as they are , or how they will be , pure or not pure to a tittle , as thou assertest them , they are so far from relieving you in your wearisom , wrathful strifes , that cum nemini obtrudi potest itur ad me , may your original text say , when the divines can have leisure to cease a little from their strife about the holy matter and doctrine of it , then rather then sit still , and be quiet or be idle from their common calling , which is contention , they 'l role sysiphus his stone , and be at wars , and tear one another about the very letter , and their original transcripts of it , and try that out tooth and nail , whether they be true or no , in every letter , tittle , point , and iota , as they were written as the first . yea , o curas hominum ! though for truth , and wisdom , and the scriptures sake , which i own , and honour as holy , just , and good , and of precious use to such as know and obey the truth , i am become such a fool with them , by answering them according to their folly , as to make this one ski●mish among them about the scripture , that i may bring some of them to the truth and light of god in them , in which only the union is , that they may cease henceforth from their & stirs strifes , which light til they turn to , i testifie to them that their way is as slippery places in the dark , in which they will be driven on till they fall therein , that their feet are swift to shed blood , that wasting and misery are in their wayes , and the way to true peace they know not , yet this one thing i must say too , and of our vniversity scriblers , pro scripturis , that as there are no men in the world more up to the ears in strife about the scripture , and their own fancies on it as to matter and letter , than the scribes are , so there is no one thing that the scribes are striving , scuffling and scolding at each other more about , than about their scriptures . that light or word within , and not the letter is the foundation . first , i shall take account of what thou falsely assertest concerning the scriptures being a foundation . thou affirmest the scriptures to be the foundation of the prophets and apostles spoken of eph. . . pag . saying of them that men may quietly repose their souls upon them in beleeving and obedience , and of your selves thus are we built , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. on the foundation of the apostles and prophets , and calling them . page . the foundation of that world which he hath set up in this world as a wheel * within a wheel his church . and page . the foundation of faith , hope , and obedience . and page . the foundation of all that faith , and obedience which he requires at our hands . and page . the great and blessed foundation of truth . all this i own to be very true of the word of god of which the scripture speaks , but it is utterly false as uttered by thee of the scriptures . the falsehood of which appears plainly by this argument . . argument , that which is the great and blessed foundation of all that truth , faith , hope and obedience that god requires at mens hands , and of the church and of the apostles and prophets must be something , which was in being before any of these things were , for the foundation on which these are built must have a being before they can be built thereupon , every foundation being before the building can stand upon it . but ( though the word of god be so , yet ) the scripture is not before , but long after that truth , faith , hope and obedience , which god requires at mens hands , and long after the church , and long after the apostles and prophets were , yea after those apostles and prophets were respectively , who were the respective pen-men thereof . therefore the scripture , the writing , the letter , the greek and hebrew text is not the foundation of any of these things . the first proposition is so true that it were no less then disparagement to i. o's wisdom , & to suppose him to be mentis inops to go about to prove it to him , sith as he builds castles in the air , as easily thrown down , as erected , upon no better foundation , then his own fancy , thoughts , conjectures , and imaginations , yet he cannot be so senceless as to think , that that foundation , be it what it will , firm or brittle , on which any thing is built , must be before the building can stand thereon . and as for the minor in every part thereof it 's as undeniably true to any , save such as having once turn'd their backs upon the truth , are resolved to render themselves devoid of eithet sense or reason in their reasonings against it , then to own it . for none else can deny but the church , and the truth , faith , hope , and obedience of it , and the messengers , apostles , prophets , preachers of righteousnesse , such as were enoch , noah , abraham , lot , and others , were in the truth , faith , hope , obedience of the gospel , and also built upon christ the light , the word of god , the rock of ages , before moses dayes , who is unversally supposed , at our vniversities , to have been the first pen-man of the scriptures . the grand master-place of scripture that is us'd in proof hereof , that the scriptures are the foundation , is ephes. . . where it 's said by paul to the ephesians , ye are built on the foundation of the apostles and prophets , iesus christ himself being the chief corner-stone . hence it is strenuously stickled for , and as confidently , as cloudily concluded by our doting doctors , and dreaming divines , that the church of god , as to all her faith , hope , obedience , knowledge of the truth , is built upon the apostles and prophets writings as that which is there called the foundaeion ; whereas were they but at leisure from that lesser and lower literature , wherein they are lost from the lord , and the light and life of god , and the letter also , which issued forth from thence , to look into the light , and by it into the letter it self , they more blindly labour for , then truly learn by , they would soon see that the foundation of the apostles and prophets there spoken of , is not the apostles and prophets themselves , much less uncertain transcribed copies of those few fragments of their letters , and some other honest mens true stories of what was done in their times , good instructions , memorandums , and litteral recommendations of wholsome laws and statutes , most of which as laid down in the letter , [ saving that they remain in the truth and substance , whereof they were the types , figures and shadows ] are above -years since cancelled and abolished , promises , prophesies , psalms , proverbs , parables , occasional letters , epistles , and other writings , which such as fell into a foolish following , and falling down before outward images , and from the infallible spirit it self , that their scriptures were written to keepe men to , found and fardelled together , and fram'd in their own fancies into a foundation of the faith , and of all the whole fabrick of religion to be for ever framed and founded upon ; but christ iesus himself , who is there also called the chief corner-stone , and pet. . . that living stone , disallowed indeed of men , but chosen of god , and precious , on whom the saints , even all together with the apostles and prophets , and the whole houshold of god , as fellow-citizens , and lively stones , are built up a spiritual house , to offer spiritual sacrifices yea all into one holy temple or habitation of god through the spirit : this is the true and sole foundation of all the matters before mentioned , christ iesus the rock of ages , on whom whoever believes , shall not be ashamed : christ the living word of god , that also quickneth , whose words are spirit and life to the hearers of his voice , whose words , uttered in the heart , do good to those that walk uprightly ; this is the stone that you babel-builders refuse , which god hath made the very head stone in the corner , psal. . . matt . . this verbum lumen internum , christ the eternal , internal word in the heart , and light of the world , given a light to the nations , and [ as such ] gods salvation to the ends of the earth , and the precious sanctuary to such as believe in his light , is that stone of stumbling , and rock of offence to such as thee i.o. that stumble at the word in their wrestlings for the letter , being disobedient unto both , whereunto also they are appointed , and a gin and a snare to the inhabitants of that earthly jerusalem which is from beneath , the fleshly church of jews and christians , according to the meer letter , which is in bondage with her children , isa. . . . . pet. . and that it is christ iesus alone , and not the scriptures that is there call'd the foundation , is most evident , not onely from the text it self , wherein jesus christ himself is instanced in , as such [ for the same that is call'd the foundation , is there also call'd the corner-stone ] but also from other scriptures , whereby the truth hereof is yet more illustrated , viz. isa. . . where speaking both in the foregoing and following verses , of the false foundations , short beds , narrow coverings , and lying refuges , that the drunkards of ephraim , that erred from the simple plain truth , thorow the wine of their own wisdom , and were out of the way , and stumbled in wisdom and iudgement , thorow the strong drink of their own devised doctrines , so that they could not discern nor learn the lords doctrine that was divined to them thorow the stammering lips of such as ministred precept upon precept , line upon line , here a little , and there a little , among them ; he summons all to fix their faith on the one onely true and firm foundation , saying , behold ! i lay in sion for a foundation , a stone , a tryed stone , a precious corner-stone , a sure foundation , he that believeth shall not make haste : where it 's very observable , as it is in eph. . . that the self-same that is called the corner-stone , is also ca'led the sure foundation . likewise cor . where it's expresly said , that other foundation can no man lay then that is laid , which is jesus christ . now if no man can lay any other foundation of the church , which is god's building , then christ , whom the apostle sayes , ver . . he himself laid , as a wise master-builder , according to the grace of god given unto him , then all things else besides christ the word of god , the light of the world , and that measure of light that shines from him , which is not divided from him , any more then that of the sun from it , but one with him ; whatsoever men go about to lay as the foundation of the church , and her faith , hope , and obedience , are not truly , really , and properly so , but imaginarily , supposively fictitiously so , and but falsly so called , meerly seigned , found out , and founded onely in the fancies of foolish , blind babel-builders , which founders and their fictitious foundations , must be confounded : for the layers of a false foundation ( and such are all they , that with i.o. lay the letter , or traditions with the papists and iesuits he justles with , or any other then christ the light ) must come to confusion , as wel as the meer formalists & their wood , hey , stubble , trash , imitations , empty forms , and such like superstitions , and all sorts of superstructions of the babilonish builders upon the true : whereupon , as much as j.o. blesses himself in his holding the foundation , and feeds himself with hopes of salvation , so long as he is found holding that , though he build hay and stubble upon it , and his works come to be consumed , saying , p. . it will be well for us if we be found holding the foundation , if we build hay and stubble upon it , though our work perish , we shall be saved . yet alas , poor deluded man , j.o. thou mistakest thy self exceedingly ; it would be well for thee indeed if thou held'st the foundation , christ , the head , the light of men , thy person might then be saved , though thy work of wood , hay , stubble , will assuredly perish in the fire : but thou art far from being found holding that foundation , then which there is no other ; and found laying another , even thy uncertain transcripts of the greek and hebrew texts , and an outward fallible letter , and its points , and syllables , and tittles , and iota's , one jot or tittle of which if it fail , thou confessest all thy faith , and fabrick of religion , falls to the ground ; confessing also that 't was not impossible for the chiefest transcribers thereof to mistake in any thing ; yea , that they did fail in their work ; so rasing thy false , feigned , and fallible foundation to the ground , and pulling down thy house with thy own hands , like the foolish woman : and as for the true foundation , christ the light and spirit , which are infallible , stable , firm , fixt , sure and certain , as every true laid foundation ought to be , and is , though thy flexible letter is not so , which is of it self an argument of its not being the churches foundation of faith and obedience , this true one , i say , is by thee trampled on , and flouted at , under the names of , nescio quod lumen , quem deum , seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deo quopiam melius , merae tenebrae , aecitas , fines salutares quod attines , non sufficiens ad salutem , christus fanaticorum imaginarius & fictitius , qualitas nescio quae divina seu anima mundi , omnibus misia quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit i.e. vere nihil , ex. . s. . . . doctorem infallibilem nihil habens commune , cum scripturis , ex. . s. . i know not what light , what god , or cornucopia , better then any god , infallible doctor , inconsonant utterly with the scripture , imaginary christ of the qua. i know not what divine quality or soul of the world , made up of all things , that is all things , and truly nothing . moreover , if none can lay other foundation then christ , then paul himself by these words , ephes. . . ye are built on the foundation of the apostles and prophets , cannot rationally be concluded ( as he is both senselesly and reasonlesly conceived by i.o. ) to intend any other foundation , then christ himself ; neither can he be understood by any that have common understanding , to intend himself and other prophets and apostles , or his own , and their meer outward writings , for then there are two , whereof they must have one foundation of faith and obedience , and we another ; they christ the light , and we them and their letter ; which is an absurdity utterly unbecoming men call'd christs ministers to imagine , seeing the foundation ( quicquid id est ) of the church , and her faith , hope and obedience from the beginning of the world to this day , is but one and not many ; yea , as the faith is one , and the baptism one , and the temple and building one , and the body one , and the spirit one , and the lord , and god , and father of all saints is one , so the foundation is but one , what ever it is , eph. , , . or else secondly , if there be but one foundation for us and them to stand upon , and that be the apostles and prophets themselves , or thei writings , then incidit in scyllam , &c. the apostles and prophets must be supposed to be built not upon christ , but upon themselves , & their own writings as to their faith , and saving knowledge of the truth , or at least on the writings one of another , which is an imagination as ( if not more ) absolutely absurd than the former , yet of the two , i.o. having his liberty to make his choice , ex dieabus malis , of those two evils seems to chuse the latter , saying , pag. . that as far as their personal concernments as saints and beleevers lay in the scriptures , and in order to their saving knowledge of the truth , they studied the writings and prophesies of one another . i conclude then against i.o. that by that clause , the foundation of the prophets and apostles , is not intended their writings , as if they laid their own scriptures for the foundation of the church , and her faith , hope , obedience , but that which the apostles themselves were built upon together with the whole church or houshold of god , which could not be , nor was their own writings but christ the light the letter indeed is the foundation laid by i.o. and men of his mould of old , for his wheel in a wheel , as he speaks , or his false church , whose works like his own run round on , and are found to have in them wheel within wheel ; but as for the true church of the living god , which is the wheel , that will turn the worlds wheels upside down , it never did , doth , nor ever will acknowledge any fallible letter , or meer transcribed text , or any other thing to be the true , great and blessed foundation of truth , faith , hope , or obedience , then christ iesus , the same yesterday , and to day , and for ever ; who was before it , now is , and ever will be , when the letter shall be no more at all . . argument whatsoever the scripture it self layes down and testifies to be the only true foundation of the apostles and prophets , and of the whole church of god , and of her faith , hope , and obedience , and of all truth , that is the only true foundation of all these things . but the scripture it self layes down and testifies christ alone the light , the living word , and not it self to be the only true foundation of the things aforesaid ; therefore christ alone the light , spirit , and inward living word , that is nigh in the heart , and not the scripture it self is the only true foundation of them . the first and affirmative part of the minor is not denied by thee [ as the major cannot be ] and if thou deny the second part of the minor which is negative , and denies the scripture to testifie of it self in any place that its the foundation , then assign where the scripture calls it self the foundation , or else own that it doth not , and so that it is not the foundation at all , much less the truest , or the only one , as thou often intimatest , either expresly , or in terms equivalent , it is [ ep. p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not any means of standing out of utter uncertainty about all sacred truth if the heb punctation be invention ; also , p. , . not a truer foundation for for faith to repose it self upon . ] . argument , if the scripture be the foundation for the church , and all her faith and repentance to be founded and grounded upon , then either there was no foundation for it before the scripture , or else they who lived before the scripture had one foundation for their faith , and we another , and so consequently there hath been two foundations for the one faith , or the one church or body of christ , but there was a foundation before the scripture , and there are not two foundations of faith , one to that part of the body of christ , and of gods building , that was before the scripture , and another for that part that is built since the scripture , therefore the scripture is not the foundation . argument . the foundation of the faith must be something that is infallible , firm , fixt , certain , stable , sure , and inalterable , as the light spirit and word within onely is , and gods foundation , tim. . the foundation of god sure to a tittle for error minimus in principio , for major in medio maximus in fine , the least fault or errour , and deviation in the principle , or foundation of any building grows greater toward the middle , and is greatest at the top , as it is seen in a very tower if the bottome or basis stands never so little awry as is discernable , it is discerned more in the middle and much more still as it ascends higher . but the scripture , letter , hebrew , and greek texts ( how ever i.o. pleads their integrity in every apex , point , tittle and iota ) yet are [ as i have shewed above more at large in answer to his long tattle about the tittles and points and indentity of lections of the letter ] by his own confession mistaken and mistranscribed in small things , yea and in some matters of more moment and importance in the best transcribed copies of the original text , therefore the text or letter of the scripture cannot be a fit foundation for the churches faith , but the spirit and word within is onely so . psal. . . the earth , and all the inhabitants thereof are dissolved faith christ , the word of god , i bear up the pillars of it , and that is the reason why the earth is so shaken as it is , and reels to and fro , that it is removed as a cottage , and all helpers and healers avail nothing , because they reject the corner stone , christ the word , for if the foundations be destroyed , what can the righteous do ? psal. . . isa. . , . each of which arguments hold good against the letters being the rule , the light , the witness of god , the gospel , the power of god to salvation , the only means or way of coming to the saving knowledge of god , word of god , and what ever other high titles i. o. intitles it by , as appears in their order . that the light or word within , and not the scriptures , are the rule or canon . another thing thou assertest of the scripture is , that it is the only rule of the faith and obedience of gods church , p. . that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that more sure word of prophesie to be attended to , pet. . , , . not in its self ( for so it was as sure as sure could be ) but in its giving out its evidence to us then that great miracle of miracles , greater than which the apostles of christ never did behold or hear , viz. that voice which came from the most excellent glory , this is my beloved son , which we have greater security from , and by ( according to peter ) then they had in , and by that miraculous voice . that moses and the prophets , which who so will not hear , will not be perswaded to repent , though one arise to them from the dead , luke . . that word , law , and testimony mentioned , isa. . . according to which who speaks not are said to be in the dark so that there is no light in them , by which what every one sayes , be it what or whom it will , church , or person , if it be in , and about the things of god , concerning his will or worship , or our obedience to him is to be tried . that which we are sent to that which is , and is asserted to be the rule and standard , the touchstone of all speakings whatsoever , that that must speak alone for its self , which must try the speaking of all , but its self , yea it s own also . see tr. . c. pertotum . that which is the ordinary , unmoveable , perfect and siable infallible rule of gods worship , and our obedience so that ther 's no further need we should be instructed with any other new , daily revelations in the knowledge of god , and our duties . yea the most perfect rule that is given us of god , whereby to attain to eternal salvation , so that after the compleating of that which is called the canon of the scripure ye beleeve and profess no new revelations about the common faith of the saints , or the worship of god are either to be expected or admitted as well such as are made * by the spirit or light within , or inward speculation , or heavenly inspiration or speech of angèls to our instruction in the knowledge of god , and our duty in order to our obtaining eternal salvation , which all are a vain , unprofitable , false , uncertain , hazardous , and utterly , unnecessary means which the fanaticks fain toward the knowledge of god and his will. yea that by which we are commanded to try and examine and prove all revelations , visi●ns , spirits , ( god's no more excepted then the devil's ) dreams , inward appearances , or speaking , or prophesyings , within , or from within , whether true or false , without difference or distinction , cor. . . thes. . . joh. . . ex. . s . the onely rule of the faith and obedience of gods church . page . so ex. . sect . . rep. in the handling of this head concerning the scriptures being in the nature of the canon , rule , or standard to the church of god , i say , in the nature , use and office of a canon ( for as to the measure or bounds of your canon , i have elsewhere spoken to it i shall have to do with thee i. o. and thee t. d. also , who both are as like one another in your ignorant invectives against the qua. as enemies to the scripture , for not owning it to be what your fore-fathers , and your selves have also ignorantly canonized it into the name of viz. the standing rule of faith and life , as if one of you had been spit out of the others mouth . as for thy self i.o. having ex. sect . , . professed thy faith , or rather fancy and opinion , that the scripture is the only most perfect rule of the faith , and worship of god , thou stilest thy teeological subsequent foolish defence thereof , a proving of it against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the haters of the scriptures , as if all they that side not with thy false , weak , supportless suppositions about the scriptures , were presently to be condemned as enemies to them without any more ado . and as for thee t.d. thou stilest it a spitting out of vemome , and bringing in of another gospel , to deny the scripture to be the rule : thou engagest me in a publick discourse about this question , whether the scriptures are the word of god or no ? and then when i owning the word of god to be the word of god , publickly denied the scripture that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or writing ( not mentioning the paper or inke , that is the foolish phrase of thy own inserting , to be the word of god , in a shameful way of tergiversation , thou ran'st away from the termes of thy question , and never camest near them any more , but leftest quite another question in its room , viz. whether the matter contained in the writings , be the rule of faith and life ( as the reader may see in the , and . pages of thy first pamphlet ) sir , you cannot beleeve us so simple , surely , as to affirm the scriptures in that sense the word of god , but we mean the matter contained in the writing , whether that be the rule of faith and life ? which matter written of , and the writing or scripture are two different matters ( say i still ) as the lanthorn and the candle , or the light contained therein , so that thy doings t.d. that day was altogether as silly a peece of business , as if one that had challenged another to dispute it openly with him , that the lanthorn is the candle or the light being come as t.d. did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with much pompous shew or fancy upon the publick place of hearing before hundreds to that purpose , should say to his antagonist on this wise , sir , you cannot beleeve me to be so simple , surely , as to affirm the lanthorn to be the candle or light , but i mean the candle or light contained in the lanthorn , whether that be a rule for men to walk by in a dark night or no ? a question which was never denied by his antagonist at all ; for neither i , nor any qua. that i know , deny the word of god to be the word of god , which is contained in the scripture , or that the scripture or writing declares thereof , any more then we deny the candle and light to be a candle and a light , which is contained in the lanthorn ; but that the writing it self is that word of god written of in it , or that the lanthorn is the ' candle or the light , ' that is in the lanthorn , at least that the word of god is the proper name of the scripture ( as to his shame , i. o. hath undertaken to prove in latine against the qua. of whom he saith they understand him not in that tongue ) this i , and the qua. do deny against him and thee , and all men , for our denial of which dream of our benighted doctors and divinet , we have been yet damned down through the false suggestions , and silly insinuations of their busie ear-wigs the priests by all parliaments and powers that have yet appeared at the helm in this nation , and deemed unmeet to be let into the lists of that liberty of conscience allowed to other men , and doomed out as deniers of the fundamentals of religion . thus t.d. [ as the king of spain and forty thousand men , went up a hill , and then came down agen . ] gathered his forces and fellow-souldiers together , pitching his own day of battel ; betokening to obtain some eminent victory over the qua. and as soon as he came into the field laid down his arms , and confessed he had no quarrel against the qua. as to the question he was to dispute about , as stated and held by them ; so like some bettle he flyes aloft with a humming noise into the ayr , and at last flaps suddenly down into a peece of cow-dung . nevertheless t.d. that thou mightest for very shame seem to do something for the scripture , even for the book it self , and letter of it , as well as for the good matter therein contained , sith thou wast come upon the stage on that account , after some parley that was held a while between my self and thee about the latitude and limits of your supposed rule in which thy pitiful poor put offs of the proofs by me urged against thee , are elsewhere discovered ; thou rouzest up thy self into a new proposal of thy question in these terms , p. . viz. whether the hooks commonly called the old and new testament , were appointed by god for a standing rule of faith and life , which i denying the books to be , thou repliest on this wise , viz now you have spit out your venome , which i knew you were big with , and i will say to you ( as the apostle ) if any man bring any other gospel then what we have received , let him be accursed : to which when i replied , i am sure the gospel you preach will never bring men to heaven . thou relatest thy self replying thus , viz. then friends you hear his acknowledgement , and how well he deserves the curse denounced against him . by all which passages the reade may observe these things , . that thou judgest the scriptures to be not only the standing rule of faith and life , but also to be the gospel . . that there is no other gospel designed by god as the standing rules , then the scriptures . . that he that owns any thing else besides the scriptures to be the rule or the gospel , and he that denies the gospel , the ministers of the letter preach , which is but the letter , and the scripture , to be unable to bring men to heaven [ though i intended by those words , viz. the gospel you preach , the false doctrine , and unholy matter ye hold forth when ye deny the light , and plead a necessity of sinning in this life , and hold men to be justified and guiltless , while under the guilt of murder and adultery , and damn it as a doctrine of devils , to affirm any perfect purging from sin in this world , and such like , and not the scriptures , which ye are far enough from preaching truly the very letter of ] is big with , and spits out venome against the scriptures , and brings another gospel , then that ye have received , and to be held accursed , and well deserves the curse denounced against him by the apostle , gal. . . and in all these matters thou art coincident with i.o. who [ in substance ] asserts with thee the very same , alluding to the self-same place , gal. . in proof of the scriptures to be the gospel , and the only perfect rule of faith and worship , ex. . s. . rep. but alas poor , simple , silly , unlearned and ignorant men , ye may curse them that bring another gospel , then that ye have received indeed , who never at all yet received the true gospel , which the galatians received from paul , who was not a minister of the letter , to shew which is all your gospel , but of the spirit , and of the light which only , while the dead letter , cannot do it , saves , and brings to heaven , and gives the life , which light and spirit is the old gospel which we bring and minister to men , while you , for your meer letters sake , alter and despise it ; i say ye may curse in pauls words , but pauls curse will come upon you , which being causelesly denounced against us by you , cannot come on us . now before i come to urge any new arguments against the scripture or letters being in the authority of the only standing rule , as both t.d. p. . of his second toy , and i.o. p. . assert it to be , concluding that there is no other rule or measure of judging and determining any thing about the saving doctrine of the gospel but the writing , the scriptures i shall take some account of some of t. d's . and i. o's . weak rushy kinde of reasonings , by way of answer to such arguments as are urged by us against their reasonless suppositions in that behalf . beginning first with t. d's jejune replies to what reasons were rendred by us to him against his dream , that there is no other standing rule of faith and life but the scriptures , and so proceeding to an examination of his , and i. o's . excentrick exhibitions of the scriptures being the only rule thereof interchangeably as i see occasion . the first argument urged against thee t.d. at the third publick dispute ( as thy self relatest it in p. , . of thy first pamphlet ) to prove the scripture not the only rule of faith and life was this . arg. . if there be another standing rule then the scripture is not it . but there is another standing rule , therefore the scripture is not it . the minor thou deniest , and sayest expresly that there is no other standing rule , but the scripture , which minor my proof of which thou rendrest as weakly as well as thou canst , i proved in these very terms , viz. if the scripture it self sends us to another , viz. the spirit as our rule , then it self is not the onely rule : but it self doth so ; therefore it self is not it . the minor of this being denied by thee was proved thus , that which the scripture bids us walk in , by , after , or according to , that it sends to , but the scripture it self bids us walk in , by , a fur , or according to the spirit , therefore the scripture sends us to another besides it self as our rule , and consequently is not ( it self , the only standing rule of faith and life ; in proof of this minor , gal. . . was cited , and some other scriptures which thou leavest out ( whether as one loath to tell too much of that truth that makes against thee or no , i will leave to thy conscience , and not say , but some may likely think so for all that ( as namely gal. . . besides i know not whether i instanced in any other , which i shall here take that leave which in that confused crowd of conference thou strovest ( as thou sayest thy self ) to out-word us by , for fear of being confuted , thou wouldest not then grant me , to urge by way of addition at this present , viz. rom. . , , , . phil. . and to open as i see occasion , in order to the service of that truth i am now pleading against thee . nevertheless it were not for the truths sake that it may more fully appear , there is little need to say any thing more to thee than thou thy self hast set down , in thy reply to that text , viz. this i say , walk in , or rather to , or according to the spirit , and ye shall not fulfil the lusts of the flesh ( for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the dative case , which without the preposition's is elsewhere engli●ht by , or according to viz. gal. . . phil. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as many as walk according to this rule , let us walk by the same rule ) is so jejune and wretched , and poor , and miserably blinde and naked , being no other then this , viz. that phrase doth denote the priniple , not the rule of our obedience in that place , where if by principle thou intendest the foundation , which the word principles is sometimes used as synonomous unto , * then thou quite overthrowest i.o. and helpest me against him however , but that is no news , for beside that each of you often contradicts himself , ye are , for all your siding to vindicate , the same points of false doctrine against the qua. so frequently sound contradicting each other , that in order to the consutation of you both , a man may finde contradiction enough either in each of your writings within themselves , or in the writing of one of you unto the other ; and so 't is in this case , for i.o. owns no other principle or foundation of discovery of divine truth , then the scriptures , for the faith to stand on , p. . but thou ownest the spirit to be the principle of obedience : . if the phrase denotes the principle only , and not the rule as it does not , for it denotes both ) yet the other places mentioned do denote more expresly the light and spirit , [ and not the letter ] to be the rule ; which said light and spirit , that is the power of god , to say the truth , is both the principle upon which all true faith is founded , and is to stand , cor . . in the movings of which , obedience is to be acted ; and also the rule according to which as it moves , leads , guides , directs , impowers ( and no otherwise ) all things that are at all , are to be both done and believed . and no less do all those phrases however denote , viz rom. . . . . . who walk not after the flesh , but after the spirit ; , then a being taught , led , guided , ruled , directed by , as well as moved , acted , and enabled from the spirit so or so to believe or do ; for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which praeposition though join'd with the genitive , signifies contra , against , as gal. . the flesh lusteth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the spirit ; yet with the accusative is secundum after & according to ; so that the light and spirit of christ within , is not onely the foundation upon which , the principle from which , but also that in which the standard , measure , guide , and rule of direction , by , after , or according to which the saints are to walk , believe , and do whatever they do in order to their pleasing of god , and standing uncondemned in his sight . and no less then so , doth phil. . . import , where paul to the saints at philippi , with the bishop and deacons , according to their several statures and degrees of growth in the light and spirit of christ , wishes all that were perfect ( as every one is that is faithful to his own measure ) to be so minded as himself ; yet leaving every one to believe , and judge by his own measure of light , not binding any one to his , till god himself should reveal things as he knew them , to those that were yet otherwise minded : neverthelesse ( quoth he ) whereunto we have already attained , let us walk , or steere our course by the same rule , let us mind the same thing : which same rule , or same thing that he wills all , though their measures of light may be different , to mind and walk by , he that shall dream it to be the letter of the scripture without , and not the inward light , grace , and spirit of christ , a measure and manifestation of which is according to the measure of the gift of christ distributing to every one severally , as he will , ( to some more , some less , some one , some two , yet to every one , one talent , at least ) given to every man to profit withall , to improve , trade with , and thrive by : matth. . . rom. . . . cor. . . . eph. . , . compared with psal. . . gifts to the rebellious also , pet. . , . i shall deem him to be more deservedly denominated a doter , then a doctor in divinity , or a true teacher of the things of god , and the gospel , seeing the so-call'd scripture-rule or canon , so much counted on , as that no other , neither inward light , nor word , nor revelations of the spirit , post completum , ejus canonem , as j.o. sayes , are at all to be admitted to the name , title , honour and authority of a rule to the church , according to j. o's . and t. d's . principles , was not yet bounded , nor compleated , nor come to its full coronation , canonization , consecration , and consignation , by any clerical convocation of divines ( as it did afterwards ) while paul wrote thus to the philippians , there being more of his own and other holy men's writings penned after this , besides the revelation of john , which j.o. on his own head , p. . calls the close of the immediate revelation of gods will in that way of writing . and whether the philippians had seen any scripture at all , much lesse any of the books ye call the new-testament , more then this that paul now wrote , when he wrote this to them , ( unless it may be conjectured from ph. . . that he himself wrote to them before , to the same purpose as now , and therefore sayes , to write the same things to you , is safe for you ) is questionable , and more then j.o. and t.d. with both their heads laid together , are able to prove ; therefore the same rule he bids them all walk by , according to their respective measures , and the same thing he bids them mind , was not the scripture , but the light and spirit , which , having reveal'd something to them , would , as they walked perfectly by the rule thereof , reveal all things to them in due time , that he knew , and they were ignorant of : for though the rule appointed , design'd , and authoriz'd by god for all men to mind as one man , and to walk by from the beginning of the world to this day , is but one , i. e. the light , word , and spirit in the heart and conscience ; yet the degrees in which it is dispenced are different ; and every one that is found faithful in the improvement of what is committed to him , be it little or more , is crowned with the just account of faithfulness , v prightnesse , and perfection , and title to the joy , and right to have more committed to him : yea , as if any man walk up to what he hath already attained , to the understanding of , the same shall have more abundance , if any will do his will [ saith christ ] i.e. so far as he knows , the same shall know of the doctrines that are taught , whether they are of god , or whether the teachers thereof speak of themselve , , joh. . . . such shall discern , and distinguish , and see , and grow into the spirit of iudgement and of a sound mind , and into a cleare sight of the mind of god , who manifests himself to such , as he does not to the world , who receive not the spirit of truth , which he gives to all in some measure , to convince them of sin , righteousnesse and judgement , and so to guide them out of sin , but that some resist him ; but to such as own truth , as receive him , and love and come to the light , which ●evil ones hate , loving flesh and darknesse more then it , because it reproves their ill deeds , that their deeds may be manifested more and more , and come to be wrought in god , he leads into all truth ; while such proud pharisaical praters , as vniversity-bred schollars , stubborn students , and rebellious rabbies , scripture-searching scribes , that keep scribling , and preaching , and disputing all their dayes , as if they did delight to know gods wayes , enquiring after the ordinances of iustice in order [ as they pretend ] to the knowledge of what is to be done ; and yet in what they know naturally , as brute beasts , by a habit of reading chapter and verse , as as a horse that is versed in a way to the pasture he is used to run in , in those very things they corrupt themselves , saying to god , when he tells them any troublesome truth , depart from us , we desire not the knowledge of thy wayes ; ●●taining the truth in unrighteousness that is told them within by the light of god himself in their own hearts , not receiving the love of it that they may be saved ; having pleasure in unrighteousness , and no pleasure in the truth ; such shall have at last that they have taken away from them , and in the just iudgement of god be blasted and blinded , and given over to strong delusion to believe lyes , that they may be damned : nevertheless , not as a principle onely , but as a rule of obedience , to such as truly love her , the light within , the spirit of god , the word nigh in the heart , and wisdom not onely with , but without the letter , ever was , is and will be profitable to direct , eccl. . and no less then this that the spirit is the standing rule of faith and life to the church , as well as the principle thereof , doth that gal. . . . evince , where the apostle having spoken so much before in ch . . and the ● . verse of this . of the lustings of the spirit against the flesh , or evil spirit in us that lusteth to envy , of walking according to the spirit , living according to the spirit , being led by the spirit , of sowing to the spirit , the crop of which is the fruit of the spirit , the everlasting life , the new creature , while the crop reaped from the fulfilling the lustings of the flesh is more and more works of the flesh , and corruption to death and condemnation , at least adds by way of encouragement , that the walkers by the spirit might not not be weary of well doing , thus much , viz. that so many as walk according to this rule ; which rule is not the scripture , as the divines and doctors citing that place , as j. o. does twice over at least , viz. ex. . s. . ex. s. . to that purpose , do ignorantly divine , but the spirit , the walking in , and after which , is so often hinted at above , and the light within , which , and not the letter without , makes manifest both the works of the flesh , and darknesse , and the fruits of the spirit , and the light : for the letter indeed doth declare , that the works of the flesh , and the fruits of the spirit , are manifest ; but it declares also , that that which doth manifest them both , is the light , by which also they were manifested before the letter was : which letter likewise doth de jure declare what is to be done , and not done ; but onely the light , de facto , what is done , and what is not done , of the mind and will of god , thereby inwardly , nigh , & more immediately revealed and declared , as 't is ad extra onely , and more mediately and afar off by the letter : for all things that are reproved or approved , are [ as so ] made manifest by the light the letter came from : and whatsoever doth primarily and principally make manifest good and evil , right and wrong , crooked and straight , truth and falshood , simplicity and deceit it self , and darkness it self , and all false spirits , sound doctrine and seducing , is that light and spirit which comes from god , and shines more or lesse in all mens hearts : this as it is the principle , as j.o. foolishly affirms the letter only is , p. . or means of discovery ; so it , and not the writing only , as he there blindly writes , is also the rule , or measure of judging and determining about the saving doctrine of the gospel ; this is , as the light of the outward world is in it , the discovery of it self , and of all things else in their proper appearances : this is certum , rectum , regula , quae est mensura sui & obliqui : hitherto are we sent ; this , and not the letter ( as i.o. childishly asserts , p. . ) is asserted to be the rule and standard , the touchstone of all speaking whatsoever , that must speak alone for it selfe , and try the speaking of all but it selfe , yea it s own also . by all which it is evident how the light and spirit is designed by god to be the unchangeable standing-rule of faith and life , and the churches directory in all divine doctrines , to be believed and practised , and not the letter of the scripture , at least not the letter onely , which is the matter very stifly affirmed , and stickled for by j.o. and t.d. the latter of which stands up to vindicate it in these terms , see t. d ' . second pamphlet , p. . that the scriptures are the word of god , and the rule of faith and life , and that there is no other standing-rule but the scriptures : the former in these , if every man's private light , ( so he floutingly calls that particular measure of that publike light of christ , which is one , and the same in all ) be the rule of yeilding obedience unto god , then so many men , so many rules ; but the divine canon is but onely one ; and that the holy scripture is that only rule , is abundantly shewn , quoth j.o. before o in proof of which saying the rule is but one , j.o. quotes that gal. . . which speakes not of the scripture at all : and eph. . . which speaks expresly of the spirit of god , as the next verse does of christ the word , which we confess is the rule , but neither the one nor the other of the scripture , isa. s. . which speaks of the law and testimony , which are the light and spirit , as i shall shew anon : for this place is three times at least alluded to by j.o. to the like little purpose , and not the letter of the scripture . obj. and if any say , but is not the sripture profitable to direct , yea for doctrine , for reproof , for correction , for instruction in righteousnesse , able to make wise to salvacion , to make a man of god perfect , thorowly furnished , or as the word is , perfected into all good works , according to tim. . , , . and so to be the onely rule , canon , standard , touch-stone in all cases ? rep. this place is insisted upon , or quoted three or four times by i. o. to whom i say , howbeit there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy scriptures , as i have said elsewhere , that are not written with ink and pen , nor ingraven in stones ; but with the finger and spirit of the living god upon the fleshly tables of mens hearts ; which make such as timothy was , who knew that spirit in himself , spoke of iob . . and that inward writing and inspiration of the almighty that onely giveth the understanding , which are most profitable for doctrine , correction , reproof , instruction in righteousness ; and , without any outward scripture , to perfect the man of god , fit and furnish him ( as no outward scriptures can possibly do ( without these ) for any , much less for every ) good work , which inward scripture , in which holy men read the gospel before 't was ever written outwardly with ink and pen , foreseeing that god would justifie the gentiles through faith in christ the light , preached the gospel four hundred years before your scripture , canon , or rule ad extra , was ever written . howbeit i say , there is a scripture ad intra , that ye read little in , testified to , and talk't of by your external text , ye onely talk for cor. . yet to j. o. i grant the outward scripture , and that in its integrity , so far as free from corruption by mis-transcription , and mis-translation , to be holy , just , good , useful and profitable for all the things specified in the text of paul to timothy , when read and understood in that light , wisdom and spirit that gave it out by those holy men , which onely knows the mystery of its own minde and meaning therein , and reveals it ' also to babes and simple honest hearts , that come at ' fools to it , looking to the lord alone for wisdome , out of whose mouth comes that knowledge and understanding , whereby the scripture is seen as to the spirituality and substance of it when the plain things of it are hid from the wise and prudent that furfeit with their own conceited science , and lean to their own animal understanding , and in that give their several senses and sentences on it , for the natural ; or as the word is , cor. . , , . * the animal man receiveth not the things of the spirit of god , not the hidden wisdome of god , which none of the princes of this world know , cor. . , , . &c. which in a mystry , or meer riddle to their degenerate reason , is uttered in the very outward scripture , neither can the animal man by his wisdome from beneath ( for all his bitter envying and strife within himself against all that oppose him , wherein he glories and lyes against the truth , the fruit of which envy is confusion and every evil work , which wisdome is but earthly , sensual , * animal , * devillisbly deceitful , jam. . , , , , . ) know the things of god , for they are spiritually discerned , and by the spiritual man only , that discerns and judges all , and is falsely judged by all , though truly discerned by none that are beneath him . the outward scripture i say is profitable to such as timothy was , to men of god to make them , who are wise in the spirit , wiser and wiser through their faith in the light to their own and others salvation , and to furnish such a minister as timothy was , who knows when , and ( being in the spirit ) how , and how far forth to use it for every good work in his ministry : and such as are full of might and power first by the spirit of the lord upon them , as micah was , mic. . and as apollo was , are mighty also in the scripture , and furnished mightily to confound the scripture-searching scribes , and all gain-sayers of the light , as they were in their times . so that we deny not the scriptures ad extra to be many wayes useful , profitable in their place and time , where they are to be read , as they are not , in so much as the tenth part of the world , and where they are read in the light , & by them , who live in that light , that gave them forth , which are not the hundreth part of those , that usually read and search them ; but will all this prove them to be what i.o. and t.d. contend so stiffly to have them be . viz. in that high authority of the rule , nay the only most perfect standing rule of all true belief and holy life , before the very light and spirit of god they had their very original supreme being from , thorow the hands of holy men , as but subordinate instruments in their first purity as writings , except that little that was pend by god himself , which we now have not ? which scriptures yet as to the being they now have , are handed to us from no higher principle then the transcription of meer fallible , and as i.o. sayes , un-inspired men ? ab sit imaginatio , let the thoughts hereof be far from us that the scripture is the only rule , for if we should grant it to be ( so far as truly transcribed in the copies of the original ) a rule at all , or a secondary rule , which name of rule is more than it any where calls it self by , yet the prime , most perfect rule it is not , much less is it the only rule to the church or any men ; and though we are as forward as any , on a due account , to own the profitablenss of the very letter , as it declares of the words of truth and uprightness , and the doctrine that is according unto godliness , and to own its great usefulness , as to the purposes premised , and so affirm that the dead letter , so far as not depraved from its primitive purity , doth as truly answer and hold proportion with the light , and living word , as the shadow doth with the substance , the life-less picture with the living person it represents , and as the voice , which is imago verbi the image of the word , with the word it is the image of , or the eccho , which is the image of the voice , doth with the voice it answers to , insomuch that as quae conveniunt in aliquo tertio santidem , what holds measure or weight , and keeps correspondency or proportion with a third thing , that agrees with the standard or sealed canon , agrees also with the standard it self ; so whose life squares truly and substantially with the letter convenes with the light and spirit it imediately issued out from ; and he that lives and speaks perfectly and adaequately according to the scripture , so far speaks and lives according to , and not besides the light and spirit , which the letter requires man to live , beleeve , and walk in and by , as neither doth or can he erre from the letter if he had never heard , read , or seen it , who answers the measure of the light and spirit that is lent him to live by ; yet for all this , as t.d. gives this reason for his untrue imagination why this part of the inspired scripture you have only is the only rule , and not any sermons or private religious discourses , which have , the same common ends with the scriptures , no nor yet any other writings but those ye have , if we could prove and produce ( as assuredly we shall anon ) any legitimate ones of divine inspiration , though otherwise as useful and profitable as those ye have , and agreeing therewith , viz. because god did not give order , quoth he , for the one , as he did , thinks he , for the other ; and there is no other scripture appointed of god to be a rule of faith and manners , but what is bound up in the bible ( and where he appointed that we must take account of you by and by ) for besides such inspiration to make a rule is necessary gods appointment of a writing to that end , saith he , god thought that sufficient which we have , therefore we can look upon no more with such regard at we do upon that . see t. d's first pamphlet , p. , . , . and of his second pamphlet p. , . the difference , quoth he , is in gods arbitrary dispensation ; so do i give this reason of our true assertion , that howbeit the scripture is profitable , and may be useful and called [ as by it self yet it no where is ] a rule as it agree's with the light and spirit , where it is not adulterated by mans mistransciptions , mistranslations , misconstructions . yet the canon or most perfect and only standing rule it is not because god did never authorize or appoint it so to be , but [ to retort back to t.d. in his own vain phrase ] thought the measure of his light and spirit every one hath from himself sufficient to make a standard of , besides whose inspiration of the said scripture to make a rule is necessary gods appointment of a writing to such an end , the difference lyes in god arbitrary dispensation , as well as in the excellent preheminence of the spirit and light above the letter , who would have that to be the rule , canon , standard , touchstone , which was so from the beginning of the world , two thousand years afore the letter was , even to this day , even the spirit , then which there can be no other designed by him to , that end , if i. o's words be true , ex. . s. . who saith vnicus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinus , the divine canon or rule , is but one , not more , then which also there is no other mentioned in the scripture by that name of the rule , but the light and spirit ( as i have shewed above ) out of those places where the rule is spoken of , and if there be , let i.o. or t.d. assign where , and hereupon , as he saith in the other case , so conclude i here in this , we can look upon none but the light and spirit , upon no letter with such regard as the only rule , as we do upon that . so then notwithstanding t. d's impertinent , unimportant , utterly untrue reply to this argument , that we are to walk by is our rule , but the spirit is that the scripture sayes we are to walk by , gal. . . therefore the spirit is the rule , which reply runs , viz. that phrase denotes the principle not the rule of our obedience in that place , the argument stands firm over the head of it ; for though it betoken the principle also , yet not only , nor exclusively of the rule , but rather the rule more evidently , and much more eminently than the other , yea that the spirit is the principle of all true obedience is professed positively by us , who own nothing to be truly done in way of true obedience unto god , nor the letter , but what is done from the principle , power , motion , assistance , and ability of the spirit of god , or that is done without the spirits in-dwelling ; yet in that place considered together with the rest above cited , it is most clear that the apostle speaks of the spirit principally as of the rule by which we are to walk [ and the word walk imports no less than the act of proceeding or going on ] and not the principle , original , or primum mobile , as i may say , from which we are to begin to act and move in way of obedience unto god. but as unanswerable as t. d's . answer is to our argument , yet it serves us very well to prove him a self-contradicter , as he and i.o. also are in multitudes of more matters besides , and in that it is as answerable as may to his wonted self ; for let but any reasonable reader observe , as it follows p. . of his first pamphlet what t.d. sayes next of all to this passage of the spirits being the principle , that is , the original or beginning of our obedience from which as being the primum movens and auxilians , beforehand moving and assisting , we are after to obey , and he shall see how he overthrows it himself in his own most immediately ensuing speech ; for howbeit he sayes the spirit is the principle of our obedience , which is as much as to say , that in which we first walk whose assistance must be antecedent to our true walking according to the letter , which is not denied by us , yet when we say the same with him he unsayes his own saying again , rather then he will side with us , for whereas i said , as his own self there relates , that the spirit is antecedent to the letter , so that none tan walk in the letter , till they walk in the spirit : he replies thus , viz. the spirit is subsequent to the letter , in respect of the assistance and ability which he gives to obedience ; and whereas you affirm , quoth he , that none can walk in the letter till they walk in the spirit , if walking in the spirit be meant of special assistance , which is as much as to say , if by that phrase of walking in the spirit , you mean the spirits being the prinriple of our obedience , t is false , for many walk in many things according to the letter without the spirits in dwelling ▪ as paul while a pharisee , was touching the righteousness of the law blameless , psa. . . in which , beside the rounds he runs in , and the contradiction to himself above , t.d. sayes false , for though none walk according to the letter in truth , and as to the spiritual obedience it calls for , without the spirits in-being and assistance , and power ; as the principle from which they must so walk , for howbeit paul walked according to the righteousness of the law , interpreted in sensu pharisaico , according to the pharisees outside glosses on it , who saw not into the marrow , mystery and spirituality of it , and was zealous of god , as to the literal observation of many things , yet till the law which is the light , and spiritual came to him who was in his carnal condition , and shewed him sin in the lust , of which christ expounds the law , matth. , he kept not the tetter as to the spiritual import and true intent and utmost meaning of the spirit and minde christ exprest therein to the spiritual understanding , though not to the natural , but abstained only from outward grosse acts of sin , and in his blind zeal persecuted the church , as ye in your wild-braind zial do at this day . the spirit is the principle from which we are to walke , and with ut which we cannot walke according to the letter , yet , to go round again , many walk according to the letter without the spirits in-dwelling ▪ so pervenire ad summum nisi ex principiis nemo potest ; pervenire ad summm sine principiis aliquis potest . this is the summe of t.ds. doctrine . besides if the spirit be the principle only that men begin to beleeve and obey from , and not the rule according to which they go on in beleeving and obeying , then it seems with thee faith is to be begun and begotten , and born by the spirit , but kept , preserved , and nourished up to perfection by the letter , which is a doctrine of deep dotage and deceit , for it is the spirit of christ , and the light that is both the creator and preserver , the author and finisher of the faith , insomuch that i may truly , and do here justly cry out against you blind , bewitching broachers , and your blind bewitched beleevers of it , as paul on the galatians , i marvel that ye should be so sottishly departed and degenerated from the simplicity of the primitive gospel so plainly declared in the very letter it self , which asserts the light , spirit and word within to be both the principle and the rule . o ye foolish prophets and foolish people who hath bewitched you that ye should be so reprobate as to the knowledge of the truth ? are ye so foolish as to fancy that when men have once begun in the spirit , they must be preserved in their faith , and regulated and made perfect by their fleshly attendences to the letter ? that the vniversi●ies and ministers meerly of it , and not of the spirit , are so lost about , and wrangling about , that to this day they are not agreed about the integrity of its text ? they that ministed the spirit among men at first , and were even by the very letter they wrote , ministers by whom men beleeved in the light , did they call them so much to the heeding or hearing of the letter themselves wrote , as to the hearing of the word of faith they preached and testified to both in their writings , and by word of mouth ? even that which before they wrote to them at all was nigh in their heart , and in their mouth that they might do it ? tell me ye that desire to be under the teachings of the letter only , not the light , do you not hear the letter telling of another rule besides it self , which it self doth only point to ? doth not the letter teach you the spirit and light is both the principle , and principal means also of discovery of right and wrong , as is shewed above ? doth the letter part the business of our obedience , as your party coloured discourses thereof would seem to make it do , between it self , and the spirit ? or say any where that the spirit is the principle , but the letter it self the rule of our obedience ? that the spirit creates , and the letter preserves faith , as t.d. dreamingly divines ? saith it not that the spirit is both ? and yet , o the muddin●ss ( not to say madness ) of our now ministers ! another while again even within the space of one page , behold o ye wandring wonderers , and wondering w●nderers after these vain men , and their whisling butterfly-businesses that would seem wise though they are but as wilde asses col●s , and ye shall see t.d. who affirms the spirit to be the principle , and that which creates faith , and the letter the rule that prese●ves it , affirming the letter to be both , i.e. not only the only rule of it but the principle of it also , and ascribing ( in these words p. . of his fi●st , as also in the . page of his second , god did not intend , nor give order for them , i.e. for more writings than we have in our bibles to be the rule , but hath assured us as much as is sufficient to create and preserve faith in the gospel we have ) both the first being , begetting and beginning of faith to the scripture ; as also i.o. ( who jumps with him in one , as they do together in most things ) in these words , ex. . s. . not only the begetting of faith , but also the building up in it while we live here is the end of the scripture * . what more is uttered by t.d. as to this head of the scriptures being the only rule , is in answer to this argument was urged against him as himself relates it , but to disadvantage p. . . of his first pamph. ) at the dispute on this wise : if the rule of faith and life was before the scripture was , then the scripture is not the rule &c. but the rule was before the scripture , therefore , &c. to which said answer of t. d's is no other than a giving of the whole cause in question between us , viz. whether the scripture , i.e. the writing or letter is the rule or no ? sor quoth t.d. ) your argument concludes nothing against us , for we assert the matier contained in the scripture is a standing rule , y●ur argument proves but that there was a rule before this writing ; we grant that god revealed himself by visions , dreams : since the gospel preached to adam there hath not been any increase of truths , quoad essentiam , sed tantum quoad explicationem ( as the learned speak of the articles of our faith ) the manner of conveyance is different then and now , but the matter or doctrines conveyed , still the same . rep. if this conclude nothing against you for as much as ye own doctrine or matter only contained in , and declared by the scripture , and not the letter to be the rule , how conclusive you outcries are against the qua. as that they are denyers of the scripture , a fool may feel , since they own the holy doctrine and matter in the scripture , which is the light , spirit , and word in the heart to be the rule as your selves do , and so to have been also before the scripture was , though they deny the meer writing to be the rule , which with your selves is not the matter conveyed , but meerly the manner of conveyance , not the essential truth it self , but only the form of its explication , which manner of conveyance or form of explication , your selves it seems do deny here to be the rule as well as we , with us asserting only the matter , truth , or doctrine contained and conveyed in the writing so to be . if ye assert no more than the truth , doctrine , or matters contained in the scriptures to be the rule , which matters thou thy self , t.d. p. , . of thy first pamph. sayest , is that word of faith the apostles preached , which was the word , we assert to be the rule , that is nigh in the heart , rom. and dare not assert your selves the meer letter or scripture so to be , i trow , wherein differ you from the quae. whom you quarrel with as deniers of the scriptures ? will you never be at quiet with the qua. but quarrelling against them , when they affirm the truths , wherein your selves assent to them , as much as when they deny the untruths , wherein ye dissent from them ? will you allow them neither to say the sound doctrines which your selves are forced to confess to , nor to gainsay the errors and false doctrines , which ye would fain force you false faith of upon them ? ye assert no more , but that the matter or doctrine conveyed , and truth explicated therein , which is the light , spirit , or living word , it self , is the rule , as thou sayest here , so denying the letter , writing , or meer text to be it ; we affirm nor more , nor less , yet ye own and justifie your selves as owners , and deny , and judge us as deniers as of of the scriptures : ye challenge us to dispute it against us that the scripture is the word of god , the only rule , &c. when we meet you before hundreds to that end , you confess with us , as christopher fowler did at reading , t.d. at sandwich , and i.o. doth in his declartion , or latine divinity disputations , * that you mean not the scripture formally considered , the letter , or text it self ye talk for , not the writing , but the holy matter and doctrine contained , held forth testified to therein the word in the heart , of which we say its a light , a rule , denying the letter only so to be ; yet the same truth , when ye tell it , is the truth , when we tell it as a lye : ye venture upon the open stage against us a vile persons in our tenets about the scriptures , when ye are there ye verefie the very self-same truth we vindicate against you , and say with us the scripture or writing which is the formality of the scripture , quae dat esse rei ) sormally considered is not the word , nor the rule nor any thing but a dead letter , only the matter and truth of the text testified to is the word , rule , light , &c. as we say it is only : yet when ye go away , though from the first to the last ye give us the cause , yet we must give you leave , or else you will steal it , to carry , away the colours , and boast and brag , and vapour as the men that had the victory , till , by venting your lyes so fast to manifest the qua. folly , ye fling out your own folly to the view of all men . t.d. but ( quoth t.d. p. . . pamph. all this while you go about to delude the simple , as if you denied only this way of writing to have alwayes been the only way of conveyance , and you magnifie the spirit , that with more security ye may throw down the letter of the scripture , and if you would speak out plainly , that ye call the spirit , will be found to be the dictates of your consciences blinde and corrupt as they are the lord knows , and you are no further bound to obey the letter of the scripture then you are willing to obey it . rep. as for thy lyes of the friends of truth , that light stuff like the chaffe the winde will drive away : the lord knows , whose consciences are blind and corrupt , yours or ours , and as to thy slighting the dictates of conscience , which work i.o. is not behinde thee in , flouting at what is dictated by the light of god in it , and by the light therein from it to men , as figment , fannaticism , enthusiasm , and such like dirty denominations , i need refer no further then too i.o. whose magnifications of the dictates of conscience otherwhiles may well serve to the contradiction and confutation of himself , and thee too , and stop both thy mouth and his own too , who ●ayes pag. . ● , , . of the conscience , and the voice of god therein , and the instinct of good and evil , and self-judgement god hath placed , and indeleably planted therein , it declares it self to be from god by its own light and authority , there is no need to convince a man by substantial witnesses , that what his conscience speaks it speaks from god , whether it bear testimony to the righteousness of god , or that obedience which is eternally and indispensably due to him ; it shews the work of the law written in the heart , and discovers its author in whole name it speaks , and much more to the like purpose ; so that he , and thou too , may with shame enough reflect upon your ignorant vilifications of it . as for our obedience to the letter , we are by the spirit so bound to that , not so far only as we are willing , as thou belie●t us , but in a cross to our own wills , that while we walk in the spirit , which is our rule , we cannot disobey the letter , but fulfill it , while your selves , who prate of your being bound to obey it , walk at large after your own wills and lusts in the liberty of your flesh and through your boundless boasting of that , ye as boundlesly break , do dishonour both god and your selves . as for our going about to deceive the simple , we deny all deceivers and deceit , teaching no other doctrine nor gospel then what paul delivered , then which whoever it is that brings or broaches another , whether it be we , who are hated as devils , or you , who are honoured as angels of light from heaven by such as dwell in the depths and darkness of hell ; i say with paul , let him be accursed ; but those are now marked and manifested plainly enough who cause the divisions and offences contrary to the doctrine the saints learned of old , & by the children of the day are avoided also ; for they that are such serve not the lord iesus christ but their own bellies and yet by good words and fair speeches deceive the hearts of the simple , rom. . , . what t.d. sayes in his second pamph. as to this question of the scriptures being a rule , is no new thing , but a reference of men for an answer to g. whiteheads queries ( which he was shye of saying much to , seeing he had not much to say ) to his old trite , trivial toy entituled the qua. folly , the very book that g. whitehead had routed before ; and so dry is t.d. pumped that most of his two butter-flyes excepting the wings it flyes with i. e. his epistle and his narrative , consists of repetitions of what he had uttered in the other , that was routed , and new references of his reader to that old one , notwithstanding so much is added to to this head in p. . of his second pamph. as more fully gives us the cause we contend for against him , viz. that the truth , doctrine , matter , and not the scripture , text , or letter is the rule to men ; i must [ quoth he ] again refer the reader for an answer to these queries ( meaning g.ws. ) to qua. folly ( in which yet none of them are answered ) and i adde , the matter contained in the scriptures is a rule to all men [ so far as t is revealed to them ] and was so before it was put into writing ; and so much of it as is written upon the hearts of heathens is a rule to them . rep. minde reader how t.d. yeelds the question to the qua. again in his late last lazy labours , which question between the qua and the priests is not about the holy doctrine , truth and matter ( for the qua. still own that to be as to the substantials , before which the shadowy figurative part thereof flyes away , everlastingly the same , an inalterable , fixt , firm , inward , spiritual , word and light , which neither doth , not can ever perish , corrupt , or pass away ) but about the outward scripture , writing , text , or letter , which uno ore with one voice all our priests and people vote to be the rule , touchstone , word , &c. which we deny , which matter notwithstanding when it comes to the point of proof before people , they dare denominate only to be the only rule and word , denying those high titles to the naked letter as well as we ; crying out with a dreadful ditty against the qua. in their pulpits , as deniers of the scriptures , the bible to be the word of god , the rule , &c. and when we enter the lifts with them , then finding themselves unable to carry it against us , falling down before us in confessions to us that it is the divine truth and matter only contained in the scripture which is the rule to all men so far as it , that is , that truth and matter is revealed to them ( as it is here confessed also by t.d. to be to the very heathen in their hearts that have no scripture ) and was so before it was put into writing , that is , before the scripture was , which seeing it is so confest , in the same way as i argued above about the foundation against i.o. so may i here against t.d. and him both about the rule , viz. arg. . the rule must be something that is in being before the faith and life that is to be regulated by it . . must be that the scripture testifies to be the rule . . something that is firm , fixt , sure , stable , inflexible , infallible , inalterable , else all the work wrought by a lesbian rule , a soft waxen measure , may be , ad infinitum , crooked , scanty , erroneous , disorderly in all dimensions at mens pleasure , who may [ as our priests mostly do transcribe , translate , expound , rectifie the scripture according to their crooked conceits , and their ( antichristian ) analogy of faith ( as they use to speak ) and not their crooked conceits , and false faith according to the true theology , that is plain to godly honest hearted men in the s●ripture ] wrest their rule to their own wills , self-ends , interests , and where it likes not their unruly selves to be ruled by it , run from it , or rather rule over ir as they list . but the light and spirit , and truth , and living word , and holy doctrine , was in being before the faith and life of any man. . is testified by the scripture [ at is above shewed ] to be the rule . is inalserable , firm , &c. and the scripture it self is already proved , and is yet more to be proved not to be so , therefore the light , truth , &c. not the scripture , text &c. is the rule . be sides what ioh. tombs and rich. ●axter , who must here be wrapt with their own weapon , argue falsely against the lights being the rule , i may truly argue against the letters being it . for page . of their book , entituled , the true old light. thus they dispute , viz. that which is variable and alterable cannot be a persons rule , for its the property of a rule to be invariable and the same at all times . the rules , measures and weights and dialls and squares , and what other things are made if they be varied they cease to be rules , for rules should be fixed and certain . but there is nothing more variable then mens light in them ( say they falsely ) but [ say i truly ] then a letter or writing without ; that which is to day , say they , taken for light , is to morrow judged to be darkness , and that light which is this day in a person , may be lessened to morrow ; a person may become fanatick and dote , who yesterday was heard with applause , therefore each persons light cannot be his rule , so us that at all times he should be bid to look to it , as a safe guide , as the qua. do . and , say i , that which is to day transcribed , translated , interpreted so , and in such a sense by some , may be through mis-transcription , mis-translation , mis-interpretation , be wrested as a nose of wax to morrow by others into a clear contrary sense , by transposition of hebrew letters , which in shape and sound are alike , either in way of mistake among the most careful scribes in the world , or at the m●er will and pleasure of criticks , who ad libitum may turn the text into twenty senses one after another , as seems good to them , witness i.o. himself , who [ as is elswhere shewed ] in many pages together of his epistle dedicatory tells how easie it is so to do , yea to turn that one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the different pointing of it into sundry senses , some whereof are clear contrary to ; each other ; yea it is but doing so , or so saith he , and as many various lections arise in the very original text as a man pleases to make . it being so then with the letter , that it is so variable and flexible , and contrariwise the light being fixt , firm , stable without variation , as it is ( for all their lying of it ) it 's eternally and unchangeably the same even yesterday , to day , and for ever , as christ is from whom it comes , one and the same in all ; the foundation and witness of god which stands sure , and keeps its place in the consciences of men let them go whether they will , testifying the same truth , as gods witness , in all men , that it doth in any m●n both de jure & defacto also , never consenting to any evil , but condemning it all in all men more or less . therefore , say i , in consutation of i o. t. d. i.to. and rich. baxter out of their own books , the light , word , and spirit of god within every one may and ought to be every mans rule , so as that at all times he should be bid to look to it , and follow it as a guide as the qua. do . but the text , or letter without ( however owned as it is by me above , to be useful and profitable for men of god that know how to use it ) cannot be the most perfect , stable standard , much less the only infallible rule and guide of mens faith and life as the blind guides say ( in words it is though ( in works ) they themseves live and walk besides it as much as any . again , if the scriptures be the rule , and not the light and spirit , then either there was no rule before the scripture , or else they who lived before the scripture had one rule , we another , and so consequently there are two rules for the one faith of the one holy church . but all these whimsies are most absurd , for then the one church hath tot regulus quot novas explicationes ejusdem veritaetis , as many rules as particular wayes of revelation of the truth . and t.d. said the truth was one , and that the matter was the rule before the writing was , and i.o. sayes , ex. . s. . vnicus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinus , the divine rule is but one , and so say i of the one general catholick church , or assembly of the first born from abel to this day , therefore the light , spirit , and not the scripture is the rule . as for i. os shallow shuffling off the lights being the rule , and sleight slinging at it , testaque , lutoque , with his muddy pellet in that section , * if every mans private light be the rule of obedience , then we have as many rules as men , but the divine rule is onely one and that only one , ( quoth he falsely elsewhere * is the scripture . rep. his minor , as is said above , serves our turn , and as for his major , its consequence is most false , if by the word private light he means every ones particular measure of light that shines from god into his conscience , for that doth not make tot regulas &c. so many men , so many rules ; for the light and spirit , which is the only rule , is one , and the self-same thing in all , distributed to every one ( as to degrees which never vary the nature of any thing ) severally as seems good to him : and this is but a piece of his own peevish private piece of prate , so often as he doth in his disputes , to term the light of god we testifie to , as one in all , though in different measures , lumen privatum , the private light , for its lumen publicum & commune , that one publick light , that comes and is communicated from god , and reproves sin in all men , and never did , nor doth consent to any iniquity , but condemns it in all men , and all men as found in sin , and were i.o. as well skilled in the scripture , as he is in the way of unskilful scribling for it , and would once learn of paul whom he often prates on , he would have learnt ere this time with him to stile the light in all the different measures of it attained to by men , to be but one rule , one thing still , and not to say that if every man minde the light in himself then so many men so many rules , which apostle , phil. , . saith , whereunto we have already attained , let us walk by the same rule , let us minde the same thing . and as to t.ds. saying , that so much of the matter contained in the scripture as is written upon the hearts of the heatbens is a rule to them , i very readily grant that to be the very truth ; but what will t.d. get by it , but . the glory of his granting to the qua. that other grand question , about which he quarrels with them , viz ▪ the being of a measure of the same matter , and not na●●ral , as man is in statu corrupto , but supernatural and spiritual light of truth , which is contained and testified in the scripture to be in all men in the world , even in the heathen that have not the scripture . . the fuller just censure of a contradicter of himself , who by telling the truth herein , gainsayes that false doctrine which he teaches for truth in another place . for here he owns some of the same truth or holy doctrine declared in the scripture which himself , and i.o. stickle to prove it against such as deny it not ( for the truth is so though the text is not ) that every tittle and apex thereof is as equally divine , or supernatural , and entirely given by god himself , and as immediately as the very voice wherewith he spake to , and in the prophets . see i.o. p. . . and properly the word of god , . and the gospel and a supernatural and spiritual light , and such like . see i.o. p. . and t.d. p. , . of . pamph. and p. . of his . pamph. ) i say here t.d. owns some of that same matter , light , truth , law or gospel , the letter declares to be written upon the hearts of the heathens , that never had the letter , and to be the rule from god to them . but when we affirm as the scripture doth , and t.d. too , that every man in the world is enlightned by christ the true light , joh. . with some measure of that light the letter speaks of , and hath some of that holy , divine , supernatural , spiritual truth , doctrine , and evangelical matter , which the whole scripture either more obscurely , or more clearly declares , then he denies it , asserting the gentiles or heathens to have none of those judgements that god gave to israel ; and as t.d. to the contradiction of himself ; so i o : christus nullâ sub consideratione lumen salutare omnibus & stngulis hominibus du sit , ex. . s. . christ hath in no kind vouchsafed saving light to all and every man. one ignorant untrue assertion more of t.d. while my eye is on it i may not here let pass without notifying it to the reader , and then for ought i see , i may leave t.d. as to his talk of the scriptures being in the nature , or office , or authority of a rule , and see what i.o. sayes as to this . t.d. sayes p. . of his . pamph. suppose we had the signs recorded that are not written , yet were they not our rule , yet confesses that were they written they might be useful being done for the very same end with those lest us . g. w. telling him he contradicts himself in so saying , t.d. answers , he is not sensible of any contradiction herein , but of subordination only between the efficient and instrumental cause ; that the second creation doth not exclude , though the first did , instruments or second causes , instancing iam. . . of his own will begat he us by the word of truth : and rom. . . faith comes by hearing , and hearing by the word of god. rep. to which say i t.d. is not so little sensible of the contradiction g.w. charges him with , as every understanding reader may be greatly sensible of the flat falshood , that is told for truth in this latter clause , wherein he asserts the first creation did exclude second causes or instruments , though the second doth not , whereas if t.d. had not been in a dream , he would have seen that the first creation is so far from excluding instruments or second causes , if that be an instrument or second cause , which himself instances to be one in the second creation , viz. the word of god ; for as the scripture sayes that the saints are begotten to god and faith by the word of god , so it sayes but that our scriblers for the scriptures are little skill'd in it , and so study it in their dark minds till they cannot see what , who is not blinde cannot easily over-look ) heb. . . pet. . . . by faith we understand , in plurali , the worlds were framed by the word of god , and that by the word of god , the heavens and earth were of old , and the heavens and earth that now are by the same word are kept in store and reserved to fire against the day of judgement and perdition of ungodly men . you had need be ashamed to pretend to be such appearers in publick pro scripturis that appear so much in your testimony so flatly against them as ye do . now as to j. os. prosecution of the proof of this matter , which he so often over and over again avouches as a truth with divine faith to be imbraced on pain and peril of eternal ruine and damnation , viz that the scriptures are in the authority of , the only and perfect rule and canon since the compleating of which no inward light or spirit , or new revelations about the faith and divine worship of the saints are either to be expected or admitted , it lyes more in the negative , then the positive , or affirmative , consisting for more largely of disproofs ( such as they are ) of any inward light , spirit , or spiritual revelation to be at all , then of proofs of the letter or scripture ( yet some pedling ones are puzled out to such a purpose ) to be altogether and alone the rule of faith , holy life , and divine worship . he professes to prove the inward spirit or light , the qua. plead for not to be the rule , and that the scripture or letter is so , two wayes , first , authoritative , or by the scripture it self . . rationative , or by a rational way of argumentation : but though i own the authority and veracity of the scripture , so far that if i.o. could produce any place of the bible , as he pretends to do many , wherein the scriptures do ascribe to themselves the honor , authority and title of the onely perfect rule either in terminis , or by any such due deduction , as is not more duely deniable , then so much as probale to a prudent man indeed , i should truly submit to one such testimony , being perswaded that the scriptures are writings of truth , where not altered , and not adulterated by mens mistakings , and mistranscribings , yet the scriptures being wrested besides all sense and reason by j.o. and the theologians he adhears to , to that end , i deny his proofs to be either athoratative or rational . the testimonies he urges the authority of , to prove the text to be in the authority of the only rule he casts into four classes ; the first sort of which consist of such places as expresse ( as he sayes ) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vel per immediatam cousequentiam perfectionem hanc scripturis ascribunt , do expresly & verbatim , or else by immediate consequence ascribe such a perfection as of the only rule to the scriptures . the second such as expresly reject all additions to the text and word of god whatever . the third such as contain the examples of christ and the apostles trying and commanding to try all things by the scriptures . the fourth such as commend the holy scriptures to all religious uses . of the first sort he impannels eleven in all ▪ not being able it seems to pick out a whole jury to serve his turn , howbeit i acknowledge these , if they would as freely , as he forcibly would have them , pass their verdict for him , to be enough , being all of them good and true witnesses in another case then he calls them for , they stand all together in ex. . s. . viz. joh. . ult . tim. , , , . psal. . . luke . , . luke . . act. . . rom. , . eph. . , . pet. . . cor. . gal. . of the second seven , viz. deut. . . . . rev. . gal. . . mat. . . cor. . . isa. s. . of the third four , viz. luke . , , act . . . act. . . . act. . . with intimation of very many more commonly cited as he saith to that purpose . of the fourth , seven , viz. joh. . . deut . . luke . joh. . . rom. . . phil. . . joh. . . it may do well to take some notice of them at least and hear their evidence . i shall draw them up into the form of an argument , and then we shall see what expressnes in them , or immediate consequence there is from them to the scriptures being the only rule . arg. john sayes jesus did more signs then are written in his book or history of him , but what he wrote was that men might beleeve that jesus is the son of god , and beleeving might have life through his name . david , that the law of god is perfect , converting the soul , the testimony of the lord is sure making wise the simple , the statutes of the lord pure , enlightning the eyes . luke , that it seemed good to him also , seeing some others had taken in hand such a worke , having had perfect understanding from the first of the things iesus did and taught , to write an orderly declaration thereof to theopilus ( whether a particular person so called , or any lover of god who can tell ? for so is the name by interpretation ) that he might know the certainty of the things wherein he [ by which it seems rather to have been some eminent man ] had been before in part informed ; and christ said , men must hear moses and the prophets , or else will not be perswaded to repent , if one rise to them from the dead . peter , that the saints have a more sure word of prophesie to which they do well that they take heed , as to a light that shineth in a dark place till the day dawn , and the day star arise in their hearts . paul to the romans , that faith comes by hearing , and hearing by the word of god to the corinthians , that the minds of the jews were blinded , for until this day the vail remaineth on their hearts untaken away in the reading of the old testament , which vail is taken away in christ. to the galathians , that as many as walk according to this rule , * peace shall be on them , and gods israel . to timothy , that evil men and seducers shall wax worse and worse , deceiving and being deceived , willing him to continue in the things he had learned and been assured of knowing of whom he had learnt them , and that from a childe he had known the holy scriptures , which were able to make him wise unto salvation through faith which is in christ iesut , that all scripture is given by inspiration of god , and is profitable for doctrine , reproof , correction , iastruction in righteousness , that the man of god might be perfect throughly furnished to all good works . to the ephesians , that they were no more strangers and forrainer● , but fellow-citizens with the saints , and of the houshold of god , and built upon the foundation of the prophets and apostles , jesus christ being the chief corner stone . god forbids to adde to his word , he commandeth and threatens to adde plagues to them that so do . paul sayes , let him be accu●sed who ever brings another gospel then that he had preached to the galathians , though the apostles themselves , or an angel from heaven . christ asked the pharisees , why they made gods commands void by their traditions . paul sayes , he in a figure transferred to himself , and to apollo the things that he had wrote to corinth , that none of them might think of either of them above that which he wrote of them as meerly ministers , by whom they beleeved , and not be as they were very apt to be pu●t up for one of them against the other , and glorying in man. god bids seek not to wizzards that peep and mutier but to himself , his law and testimony . the berean searched the scriptures daily whether the things were so or no the apostles preached . apollos was mighty in the scriptures , and as mightily confounded the jews , proving thereby that jesus was christ. paul said no other things then what moses and the prophets said should come . john baptist came for a witness to bear witness of the light , that all through him might beleeve . god sayes , if the israelites observe not all the words of the law written in that book of deuteronomy , he would make their plagues wonderful . christ expounds to his disciples all the scriptures in moses and the prophets concerning himself , bids , search the scriptures as testifying of him . paul sayes , whatsoever was written afore time was for our learning , that we through patience and comfort of the scriptures might have hope . he says , to write the same things to the church is safe . john sayes he writes his epistles to the saints that their joy might be full . therefore the outward letter of the scripture is the onely rule of all faith , and divine worship , and not the light and spirit of christ ye only call to , nor any internal revelation whatsoever , ficta vel facta . in which of all these scriptures the title and authority of the only most perfect standing rule of faith , life , and worship , is either expresly , or by any true , mediate , much more any immediate consequence ascribed to the scriptures who can finde but he 's that not blinde ? there is but one of all the places , viz. gal. . . where that term rule is at all expressed , by which as i have said and shewed above , is not at all intended the scriptures , but christ the light , and his spirit ; and some of them mention expresly neither the term scripture , nor rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and such as have in them terms equivalent to that of the rule , neither express nor imply at all the letter of the scripture , as that of psal. . , . and that of isa. . , . and that of rom. , . and that of eph. . , . where by the law , and commandment , and testimony , and statutes of the lord , rejoicing the heart , converting the soul , enlightening the eyes , making wise the simple , is expressed the lamp and the light , prov. . . and by the word , in the hearing of which faith comes , the word hid in the heart , nigh in the heart and mouth to hear and do , psal. . . deut. . . . rom. . . the law in the heart , isa. . . psal. . . the law in the mind , which the law of sin and death in the members wars against , rom. . . the law of the spirit of life which is in christ the life and light , whose life is the light of men , that made paul free from the other , rom. . . which light shines in the darknesse that is in our very doctors hearts , but the darkness comprehends it not . the statutes of god , and judgements to be put into the minds of men , according to the tenour of the new covenant , typified by the old , where the statutes were with pen and ink written , and engraven on tables of stone ; and by the foundation of the prophets and apostles , eph. . christ the light ( as is above declared ) and not the writing , and letter , and text , in which the internal truth is but ad extra declared ; and by that sure word of prophesie ' , pet. . not the scripture , but somewhat within , as i shall shew more abundantly by and by ; and by moses and the prophets , luke . writings within , as i shall shew anon : all which were , and were the onely perfect , pure , right , inalterable , standing rule , long before any external text or letter was , and have not ceased so to be by the coming in of the outward writing , with which they are since clothed upon , nor yet have surrendered their ancient authority of being the onely rule by which all speakings , and writings , and doctrines are to be tryed ; nor resigned up that their right to the writing , that testifies to their suprrmacy , veracity , and dignity above it self to this very day . nor have they submitted themselves , that were once the chief judge and rule for the tryal of truth , to be now tryed , ruled over , judged , sentenced , and ultimately determined , authoritatively to be received or rejected as true or false , of god , or the devil , divine or diabolical delusion , enthusiasme , figment , fanaticism , and what nick-name men lift to stile them by in their learned lusts , by the fallible transcriptions , translations , and expositions of miserably mistaking men , in which ways only and meerly , some of that scripture that was of old written by holy men , as the spirit moved them , is transmitted downward to these modern ages . and as for those texts that do make express mention of the scriptures and outward writings of the apostles , and of moses and the prophets , and the old testament , as iohn . ult . luke . , . . . acts . . cor. . . tim. . , , . do , there is not the least considerable , much less any cogent , necessary , or immediate consequence in any of them , to conclude the outward letter of the scriptures to be the onely , most perfect standing rule , touchstone for all truth to be tryed by , so exclusively ( as i.o. states them ) spiritus verbi luminis cujuscunque tandem generis interni , revelatienis , &c. of all inward spirit , light , word , or revelation of what sort soever ; for what 's the vail's being over the iews hearts in the reading of the old testament , which vail is done away in turning to christ the light , to evince any such matter ? doth it not rather evidence the very contrary ? for if the old testament , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter written with ink or pen , or engraven on stones , is as a vail over the hearts of such as read it as the iews do , of whom i.o. sayes , pag. . they read it without the administration of the spirit , so that its a dead letter , of no efficacy for the good of souls . which ▪ vail is to be , and is done away no otherwise then in christ the light , and by turning to the lord that spirit , ( as paul sayes it is ) then doth it not rather appear that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter written and engraven outwardly is not the onely most proper standing rule ; but christ's light , the spirit , and the measure , and manifestation thereof within , given to every man to profit withal ? and what though paul to timothy doth commend the inspired scripture , ( if yet we shall take that for the outward writing ) as profitable to make the man of god , who onely knows how to use it wisely , more and more wise , and to furnish him perfectly to exhort , &c. and every good work , against the gainsayers ? as i have shewed above that i deny not the outward scripture so to be to such a one : and what though christ saies in order to escaping the place of torment , let men hear moses and the prophets , if yet we shall take moses and the prophets for their outward writings ? and what though john sayes christ did more then he wrote of him , ( as well he might ; for matthew , mark , and luke wrote many things that he did not , and others wrote other matters , that were written by none of these ) what though he doth write that his writings were that the saints might believe that christ was the son of god , and believing might live through his name , and that their joy might be full ; i.e. that encrease might be to them of faith and joy : see joh. . . does their being useful and profitable , and penn'd for the same common end , as the light is given for in the conscience , conclude them by such an immediate consequence as j.o. conceives , to be design'd and appointed by god to be canoniz'd and established into the onely canon , into the sole standing rule and standard for all things of faith , manners and worship to be tryed by : so that nothing can or may safely be believed , done or practised in obedience to god , or acceptable to him , without particular and expresse recourse first had unto the scriptures ? if this be good and immediate consequence of j.o. viz. the scriptures and letter hath the same common end with the spirit and light ; and is useful and profitable , comfortable and serviceable , as the other is , though not so much . therefore the scripture or letter , is the onely most perfect , standing-rule universally for all truth to be tryed by , the onely canon for men to come to , whereby to be rectified in faith , life , worship , and all obedience . then at least must t.d. j. o's . joint antagonist against the qua. and the truth be judg'd a meer jugling disputant , and shufling sophister , if he own it as any other then a non sequittar , [ unless he will rather chuse to join with me here against j. o. in denying of this consequence , and against himself too , as to his asserting the scripture to be the rule ] for as much as when 't was urged against him in the same kind , at the dispute ( but in a way of much more necessary consequence , then j. o's . crooked conclusion comes in by ) to the defect of scripture-canon , as they call it , in its integrals , on this wise : if there were other inspired scriptures that are not bound up in your bibles , as useful and profitable , and written to the same end with those you have , then they were as much a rule as those ye have . but there were , &c. in proof of which minor instance was given in the first epistle to the corinthians , mentioned in the first we have , cor. . . . where paul sayes , i wrote unto you in an epistle , not to keep company with fornicators , &c. and now have i written to you not to keep company , &c. by which it seems both epistles , one of which is not in the now bible , were written by the same apostle , to one and the same end . t.d. replyes to this effect , see p. , . of his first pamph. i deny your consequence . sermons , religious discourses have the same common end with the written scriptures , yet the letter onely are our standing rule . and p. . all that was written by holy men , and preserved for our use , is not therefore our standing rule . and two bald reasons is rendred in the same page , viz. because god intended these that are bound up in our bibles , but not the rest , neither such as are lost ; for had he intended those so lost , poovidence would have watcht over them as over the rest ; nor such as are by his providence preserved neither , if not in our bibles . and pag. . of t. d's . second pamph. suppose ( quoth he ) we had the signs faithfully recorded , ( i. e. in our bible where they are wanting ) yet were they not our rule because god did not give order for them ? he hath assured us as much as is sufficient to create and encrease faith. and pag. . if you say ( as you seem to do ) if they all were done to the same end , then being written , they must reach the same end . i deny your consequence , [ quoth he ] the difference lyes in god's arbitrary dispensation . now if t.d. deny the consequence of the qua. which is two fold clearer , and more cogent then i. o's . when they say all scriptures written by inspiration , and preserved for our use to this day , are a rule to us as much as any of them are , whether bound up , or not bound up by stationers in our bibles . then how much more must he side with me in denying j. o's far fetch 't consequence , though j.o. calls it immediate , [ unlesse he will be denied justly for a daubing deceiver ) when j.o. argues thus , viz. the scriptures are useful , profitable , and written to the same good ends and purposes , as the light , spirit , and word of god ; therefore the scriptures , the letter , and not the inward light , spirit , word , or any internal revelation at all , are the only most perfect , standing rule of all things , in matter of faith , life , doctrine , worship , &c. but i have reason to suspect and fear , that night-birds of a feather , however they clash and thwart one another , and fall out among themselves in the dark , yet will fall in , flock , and flye all together in the face of the light , rather then seem to side therewith against each other , and that by some sillycome-senceless secundum quid or other , they 'l seem to qualifie their more then seeming confusions if they can . nevertheless , let them agree as they please , i may safely make bold before all , but partial , prejudiced persons , to deny j. o's . consequence , and put my self under t. d's patronage in so doing , who denyes the same , ( save onely that its much more sound and cogent when used to him ward by the qua. and indeed so it fares and falls out with my two antagonists , i.o. and t.d. that though they join to carry on the same cause against the qu. improving their wits to-patch up what proofs they can in the points wherein they oppose them ; yet their witnesses agree so little with each other , and within themselves , that what either of them asserts , is for the most part overturned , if not by the individual party so asserting , as it often is , yet at least by the other of them , one where or other , in such wise , that had some wiser man then my self had the management of this matter and work against them , that is now under my hands , i see so much [ though minding matter more then method , i am carryed to the confutation of them into sundry other wayes of partly positive , and partly polemical discourse intermingled among my animadversio●s , examinations , and comparings of their sayings ] that he need go no further then t.d. and i.o. to fetch matter wherewith to con●ute i.o. and no further then j.o. and t.d. to confute t.d. i conclude then my reply to the routing of the first rank , and cashiering the first classe ▪ of j. o's . scriptures , urged in proof of the scriptures being the only , most perfect , standing rule , and it may serve for an answer to t.d. himself too , in t. d's . words to me ( mutatis muta●dis ) p. . pamph. to make the business short , suppose we grant the scripture to be divinely inspired , to be very useful and profitable , as we do , and to be written for the ends above specified in the scriptures mentioned ; yet will it not follow that it was intended for the rule to the church , much less the only perfect rule , or standard of faith and life , because god did not give order for ●s so to be , but assured her , before the scripture was at all , as much as god thought sufficient to create and preserve faith in the gospel she had , before she had it written in an outward letter , viz. the inward light , word , and spirit , that was in the beginning , from which the letter came . and p. . to make a rule [ much more then , the only s●anding rule exclusively of all other , of all internal light , word , spirit , revelation , as jo. and t.d. both hold the scripture to be ] is necessary gods appointment of a writing to that end ; to which he did ( and even in the scripture it appears ) appoint the spirit , and inward light and word , as i shew'd above , but never at all appointed the scripture it self . and p. , . of t. d's . d. pam. the difference lyes in god's arbitrary dispensation , who from of old disposed the light , word and spirit alone , to be the rule , without , and before the letter , as being far more excellent , and fully sufficient without it , as to the nature and being of a rule ; but never ordered , intended , designed , appointed , or established the writing alone as the rule , as my two vniversity antagonists dispute , without , and c●●lusively of the other . and as for the third and fourth classis of j. o's scriptures , which seeing they are so near a kin to these of the first , therefore i shall consider them here before those of the second they are of the same kind , so that the same general answer might satisfie sapienti , cui verbum sat ; but seeing such stress is put on them by j.o. to the stablishing of a wrong standard , which i● of so great concernment to be stated right , or else all the building faulters ; i am free to insist a little more particularly on them then else i need to do . they contain ( as thou sayest j.o. ) commendations of the scriptures , as to all uses of religion , both by the practises and precepts of christ and the apostles , searching and expounding , proving and trying all things by them themselves , and also commending , and commanding the searching of them , and the trying of all things by them , in and among all others . rep. that all the places enumerated by thee , do contain any such matter at all , i utterly deny ; for some of those thou citest , as well as sundry of those afore spoken to , neither expresly , nor intentionally relate to the writing or scripture , but onely to the word of god , and the things , and truth , and commands of god written of onely in the letter ; which things in what text soever thou find'st them talkt of , thou present'y run'st blundering on in thy wonted blindness , which discerns no difference between the writing and things written , interpreting them without more ado of the scripture , as namely , deut. . . whereby the words written in that book , is not meant the writings , but the commandmen● therein rehearsed , the ceremonials and morals of which they were to observe before that booke of deuteronomy was penn'd ; which is a story of moses his repetition by word of mouth , a little before his death , of such things as he had from the lord enjoined them to observe ; and some of them god also from his own mouth well-nigh forty years at least before that was penned . also that in acts. . . where paul sayes he witness●d no other things or truths ( as to the substance and matter of them though the manner was different , the one testifying , de christo exhibendo , the other exhibito ; one saying they should come , t'other they were come ) then what the prophets and moses said should come : which things paul could now witness were come , if he had not seen their witness that they should : and what mention is there of the scripture at all in that scripture ? also john . . where it s said of john baptist , he was not that light , but came to bear witness of that light which john baptist wrote no scripture at all that i know of , which light he testified to , was not the letter or scripture , but the same the qua. bear witness to even that measure of its light within , wherewith he inlightneth every man that comes into the world ; so that there is no scripture mentioned , or so much as meant in that scripture . wherever thou seest in thy concordance the word scripture written of in the scripture , thou art ready to think straightway it concu●r'● , and hath no ●m●l concordance with thy cause , and where thou findest the words rule , foundation , law , and prophets of god , light , word , commands , statutes , testimony , prophesie , and such like , thou as rashly and rawly imaginest the scripture or meer outward writing meant and mentioned by them in what ever is predicated of them , and that it makes something for thy b●inde business of the scriptures being the only standing rule and foundation . but alas hoc aliquid verè nihil est , this something is plainly nothing at all to that purpose , for as it makes not a mice toward the proof thereof ( as appears above ) because the scriptures were written for good ends , and are prefi●●bl● to such and such good uses , unless god had canonized them as a rule , so neither doth it that christ expounded the scriptures , and that some did search them , and were mightily read in them ( as some are at this day who are supposed to deny them ) to the confounding the scribes that searched them daily , and therein lookt for life as their only rule , but never came to him that they might have life , who was the life and light they came from but never heard him whom they testified of , that his voice was now to be heard , in whom god who under the law before his coming spake in his servants the prophets , speaks under the gospel , as by his only son. 't is true , abraham , who lived long after moses , and those prophets , whose writings ye have , were born , in that parable which illustrates a precious truth , that as to the mystery of it lyes yet hid from thee , is brought in by christ , as saying of the rich mans brethren by way of prevention of their coming into torment , they have moses and the prophets let them hear them , if not they 'l not be perswaded by a miraculous message of one to them from the dead : but what i● this to prove what thou here alledgest it for , and more largely inferrest from it , p. , , , , . where thou preachest on that text a sermon as long as little to thy purpose , improving it and that of pet. . . to the utmost , to prove moses and the prophets writings to be the best and most effectual means of bringing men to repentance , on which that , and all faith is immediately to be grounded , and to prove the scriptures to be that alone , which we are sent to , to be more effectual and sure then either the greatest miracle that ever was , or immediate voice that ever god himself spake by from heaven , and to be the sole rule and determiner of all doctrines whether they be truths , or but cunningly devised fables , which two texts , together with isa. . . how little they evince any such matter , and what is meant in them by moses and the prophets , and by that sure world of prophesie , which thou and thy fellows foolishly affirm to be the scriptures i shall , god willing , take occasion to examine anon . three of thy main inartificial arguments ( as thou truly callest them , p. , , , . ) or testimonies to thy untruth , being by the head and shoulders without either sense or reason wrested from them . again it is true the bereans did search the scriptures whether the things were so as the apostles spake , who spake nothing but summarily & substantially the same which moses and the prophets did say should come ; but what though they did so of their own accord , and their searching was succesful and useful also to the fortifying of the faith they had in the world of truth , which they received readily not as the word of man , but of god , not as fables , but as truth , it coming to them as to the thessalonians , not in word only , but in power , and the holy spirit , and in much assurance , thes. . . must it needs follow therefore that the scriptures were their only rule of determining the doctrines whether they were truths or fables , the word of god , or the word of man , and that their faith and owning that truth was à priori , first , originally and immediately founded ( as thou preachest all faith and repentance must be , page . . on the scriptures ; so that if they had not first searched the scriptures , and there found a congruity of the things with the old writing , they neither would nor could have beleeved or received the truth ? thus thou and most of thy faternity , foolishly fancy , but look again and ye will finde it far otherwise , for howbeit they searched the scriptures , and did commendably and nobly therein , and were commended as more noble in that then they of thessalonica ( who yet are commended as noble , excellent , and exemplary as the other in receiving the word in much affliction , with joy , as gods , and not mans word , though , it seems , not so serious in searching the scriptures as these , thess. . , , , . ) and were not a little confirmed in their faith begotten before , yet they first received the word with all readiness of minde as hundreds do at ths day , as preacht to them by word of mouth , from the apostles , the witness of god being reached , and answering to the truth of it in their hearts , in which they were noble as thessalonica was , yet more noble by how much they were unwearied and uncessans in seeking to be more and more gradually , and groundedly growing in fuller assurance of the truth , as many are at this day , who first beleeving and receiving the word with joy and readiness , do not sleight ( as ye suppose ) but à posteriori being in the faith timothy more seriously and singly then your selves see into the scriptures , that being already brought into the things the scriptures write of , through patience and comfort thereof have hope , according to that other scripture of thy coating , rom. . . as yourselves cannot have any more then the scribes , who stand studying and sraping with your own animal understandings before ye are ceme to walk in the light and spirit they witness too , and came from . but what 's all this more then just nothing at all to prove the scripture to be the only standing rule of faith and life , which is asserted of it to the evincing it to be the word ? nay if your eyes were in your head , ye might see of your selves [ o ye studentall , more than truly prudential searchers of the scriptures ] that the word the apostles preached , and the scripture , which we confess truly testifies thereof , are two distinct things , and in no wise one and same individual as ye would make them , if ye look no farther then the present text in hand ; for in that he sayes they received the word with all readiness of minde , and searched the scriptvre whether the things were so ; it imports to any but the blind searchers of the scripture that the word they received was one thing and the scripture they searched about the truth of it was another . again it is true , and not to be denied , but apollo an eloquent iew was from his being well versed therein before he came to own the light , mighty in the scripture , and learned in the letter so as mightily to confound the gospel gain saying iews thereby , when once he came to obey it himself , though yet there was a tradesman and his wife further grounded in the gospel , and learned in the light , than himself , who was beyond them in the letter , of whom he was not ashamed [ as our vniversities literatists are at this day , to learn of women , that know more of gospel mysteries than they do ] to stoop to be instructed in the way of god more perfectly , but how little this proves the scripture to be the only standing rule , for which end , i.o. cites it , he that is blinde cannot see , but others cannot chuse , when as he that was so well skilled in the scripture [ had that been the only rule ] that he could have instructed aquila and priscilla about the letter , with which suo sejugulaus gladio , he slew the letter-learned iews , as it were with their own sword , was not so clear in his understanding of the truth , way , gospel , spirit , word , and light of god [ which is indeed the only standing inalterable rule for ever as it ever was ] but that he had need to be regulated and rectified therein by such as in meer scripture all knowledge were as inferiour , as they were superior to him in spiritual understanding . moreover what makes it to the proof of the scripture to be the only standing rule exclusively of the light and spirit , that paul sayes to write the same things to the philippians , by which its questionable whether he 〈…〉 something to them before , which is lost , and not bound up in your bibles , nor canoniz'd into your canon ) was safe for them ? as much as if he had said nothing at all ; for nothing at all is that to i. o's . purpose , nor yet that of iohn saying , these things i write unto you , that your joy may be full , which j o. cites to the same end . and true it is , christ expounded the scriptures to his disciples , as he did also his own parables that he uttered by word of mouth amongst them and the mixt multitude toge●her , and opened their understandings also ( as he does theirs that walk in his light that they might understand them ; but where is the immediate cogent consequence from hence , to the conscience of any , that the letter or scripture is the onely most perfect standing rule of all faith , truth , holy life , doctrine , divine worship , &c. as i.o. states it to be , and t.d. also exclusively of the internal light , word , spirit , &c. and what though we should grant you , that christ sayes to the scribes , search the scriptures ? well , he might , for they testifie of him as the life , whom they never came to for it , who if they had known either the scriptures aright they so search't in , and scribled about , or the power of god , they could not have erred from the knowledge of him in his light , as they did , matth. . . we say the same to you schollars , that think you study and know the scriptures more then any men , as christ to them , and as i.o. to all by way of command ( whereas some can't read it ) in his title-page , to flourish his frontispiece and vent his vindication , pro scripturis , more then ought else , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 search the scriptures , for they testifie of christ the light , the word , that spirit , way , life , truth we talk of , they send ye to the same light , and inward word in the heart , as the rule to walk by , as the qua. do , and as christ said of them , ioh. . , . having told them they needed no other to accuse them , then moses in whom they trusted ; had ye believed moses , ye would have believed me , for he wrote of me ; but if ye believe not his writings , how should ye believe my word ? so say i of you , ye need no other witness against you , though ye have another ( even the light within , which ye despise ) then the letter in which ye trust ; for did you believe the letter , ye would believe in the light , for it writes of the light the qua. call ye to , and write of ; but if ye believe not the writing ye so write for , how shall ye believe in the light ? howbeit when all 's done , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being both the indicative and imperative mood will as well bear it , so the context doth much more clear it , that the verb is rather indicative of their doting doings ; then imperasive of their duty ; and is rather to be rendred , ye search , then search ye the scripture and contains rather matter of condemnation of them for that profitable deal of do they made in their busie minds about the outward scriptures , while in the mean time they heeded not gods own voice , nor regarded the inward words abiding in them , then either commendation of their great , fruitless pains that way , or commendation of the scripture to them to search , or commandment of them ( who were too mad already for the scripture , as their grand idol , receiving it as thou faist , p. . with the honour and veneration due to god , and his living word alone ) to search therein . yea verily , both that verse and those about it , do all consist of matter of sad complaint against them for their ever-reverencing the scripture , and negecting to receive , or rather refusing and rejecting the word of life it self to any single eye ; ye have , saith christ to them of the father , neither hear his voice at any time , nor seen his shepe , joh. . and . ye have not his word abiding in you , vers . . ye search the scriptures [ ye look there often ] for in them ye think ( but mistake your selves ) to have eternal life , and ( true enough ) they are they which testifie of me , as the way to life ; and ( yet ) ye will not come to me that ye might have the life . on this wise doth christ rather expostulate with them , for their ignorance and negligence of the word , then either command or commend any searchings of the scriptures . and as to the second classis of texts cited by the j.o. in proof of the scriptures , being the only standing rule , in which texts all additions whatsoever to the written word of god are expresly rejected : i answer , what though god doth reprove , condemn , threaten to plague and curse such as adde to his word , bring any other gospel then what paul preached , make void his commands by their traditions , enjoyn men to seek not to such as peep and mutter , but to the lord himself , & paul would not have the corinthians think of him and apollo above what he writes of himself and him , as men only by whom as means they beleeved , which is the summe of the seven scriptures by thee produced to that purpose ? what proof at all is there in all this such a way ? it is true enough there must be no adding to the word , gospel , commandement , testimony of god , or alterings , or varyings , or detractings therefrom in a tittle ; but is any of this intended of the outward writing , letter , or scripture which are not that word , gospel , commandement , but only declare this and other things concerning it ? is the scripture , that only set , firm , fixt , standing rule that may neither be augmented nor diminished on pain of plagues and cursing as ye say it is ? then tell me , . how much scripture or writing hath been added to the five books of moses since deut. . . . . was written , wherein it is said , ye shall not adde to the word i command you , neither shall you diminish from it ? and since that of prov. . was written , where it is said , adde thou not unto his word lest he reprove thee , and thou be found a liar : and since , isa. . . where it is said , to the law , and testimony : and since that gal. . , where it is said , let him be accursed that brings other then we have preacht , though we or an angel from heaven ? . whether were the prophets and apostles , that have added so many books since those prohibitions , justly reproveable and accursed as lyars ? . if ye say nay they were not lyars , nor to be reproved , nor accursed , then tell me as to the measure and bounds , and close of your canon , which ye suppose to be the revelation , why he that by the same spirit moving shall in writing reveal the same truths now , is accursed , reproved , plagued for adding to the word and gospel upon the account of johns saying , rev. . . if any man shall adde unto these things , god shall adde unto him the plagues that are written in this booke , any more then iohn himself who added his scripture and revelation after pauls epistle to the galathians , or paul who added his scriptures after isaiahs , or isaiah and the other prophets , who added theirs after solomon , or solomon that added his writings after ●●s●s hi● inhibition in deuteronomy ? . beleeve it that the scripture is not that thing , nor standing rule , to which no more must be added , and from which no new scripture may be diminished on pain of cursing and plagues , but the word , doctrine , gospel , commandement , law , truth told in it , to which cursed be he that addes another , or any new word , gospel , doctrines , &c. or detracts a tittle from that : and so john sayes , if any adde to these things , and take away from the words of this book , god shall adde plagues , and take away his part out of the book of life , and from the things written in this book , meaning that particular writing he was now in hand with , not if any man shall write any more scripture with so high a pretence as by revelation from the spirit , or loose , or shut out any of the scriptures , that are already written by inspiration , from the canon ; for if he had meant so , then as brisk as ye are to breath out threatnings and plagues , and curses to such as pretend to write any thing by inspiration , revelation , or motion from the holy spirit , since the dayes of the complearing and closing of your canon ( as you call it ) which you count from iohns writing his revelation ; though ye are far from adding any inspired scripture to the bible , but only such scripture as is the fruit , figment , and imagination of your own hearts , which thou confessest to be the fountain of all that other men that are not apostles ( as ye say ye are not do deliver p. . not daring to pretend to the infallible guidance of the infallible spirit in your ministry , yet yee 'l not scape the taking your names out of the book of life , and from the good things written in the revelation for your fault of taking away , detracting and diminishing from the scriptures , for ye exclude from your canon very much of that inspired scripture that was written , some of which is extant at this day too , or hath been shewed before . but considering the nature and true being of your guilt , i confess in this case of varying from the rule ( if that were the onely standing rule ) of the outward scripture , should be found to be much more in the ablative , than in the dative case . but of this more hereafter . these are j.os. inartificial arguments or testimonies of scripture used by him as mediums of artificial ones that may be drawn from thence , of which scriptures he affirms that they are as commonly cited , so already vindicated à nos●●i , theologis by our divines from exceptions of papists , and others , that hee need not insist any more on them to name them , of which say i , as he , communiter citantur , nonproprie , they are commonly , but not properly cited , but not yet vindicated from the exceptions of all . i shall now come to consider his more artificial arguments drawn ●rom some of these , and some other scriptures by the cart ropes of j.os. carnal reasonings in proof that the inward light , word , spirit , and its revelations are not at all , but the outward letter , text , writings , scriptures are only and altogether the standing rule to the church , and all men of all truthss , doctrines , and things , that are to be done , beleeved , tried , or determined in point of gods worship , and our obedience . j. o s. arg. . the first is on this wise , ex. . s. . si revelatio , &c. if the revelation of the will of god in the scripture be so perfect , compleat , and every way absolute that there is no need of any other revelation by the spirit and light within , enthusiasm , heavenly breathing * discsurses with angels fained , or true to instruct us in the knowledge of god , 〈…〉 in order ●o the attaining eternal life , then its plain that all those wayes and means of knowing god and his will , which the fanaticks fain to be the means thereof , are uncertain , dangerous , unprofitable , and in no wise necessary thereunto , and therefore to be rejected and detested . but it s so , &c. therefore , &c. rep. oh full of all fallacy , as well as falsity , folly , and blindness , in the things of god , of whom i may truly say ( et si non cas●etamen cause thou art not so little honest in it , but thou art well-nigh as much crafty to hide , what thou canst , the dishonesty of what thou holdest , not only from the qua. as thou thinkest in the latine language , but also from all that would handle thee for thy ill handy-work by thy dark discoursing in words of a double and doubtful reference and signification , that thou mayest the more privily pervert the right wayes of the lord , and prepagate thy perverse propositions the more securely to the prejudice of them , * what means else thy foisting in of that foolish phrase quae simulant fanatici , by the inserting whereof thou mayest either intend thus , viz. that all wayes that are fained by the qua. are unprofitable , unnecessary , and to be rejected and detested , and so creep thy neck out of the collar , and shelter thy self from that censure of falshood thou fore-sawest would else befall the minor ; for meer fained mediums of knowing god , and his will wherever found are to be rejected as useless , unnecessary , and no less then detestable indeed that is true enough , who doubts it ? but then withall how serpent-like wouldest thou hereby subtilly insinuate it into the younger sort , to whose use thou devotest this thy peece of dotage , under that vnive s●y vendible title of theological determinations , theses , or apologetical exercitations , pro s●ripturis , as if the qua. professed means were but a fained light and spirit , as if thou foughtest against nought but the qua. fictions , and not any true internal light , or spirit of god , or heavenly revelations , or inspirations , but only such meer imaginary , spiritual divine motions and notions as the qua. fain or falsely fancy so to be . whereas no figmentitions matters are found , formented , or sought for by the qua. to be the rule , but only the true revelations , light , and spirit of god himself within the heart . or else thou mayest intend thus as thy words express [ that forenamed clouding clause being excluded ] viz. that the scriptures alone make such an absolutely perfect revelation of gods will , that there is no need at all of any other revelation by the spirit and light of god within , which the qua. affirm to be useful and needful to instruct in the knowledge of god and his will to the attainment of life eternal , but those are uncertain , perillous , unnecessary means of knowing our duty , and so to be rejected and detested ; in which way understanding thy minde , there is so much the less fallacy indeed , but the more falsely , even so much as amounts to little less then great blasohemy and so thy minor is to be denied with a witness , ex duobus malis & absurdis hisie unum saltem est elegondum , utrum horum mavis accipe ; if the first which is fallacy and foolery , it s the least and the best , yet too bad , if the last which is falshood and blasphemy , it s so bad that its worse then nought , yet judging by thy undertaking to prove thy minor , which else were true and needing no proof , thou intendest the letter , which is the greater of the evils , i enter the lists with thee about that , and deny utterly thy minor , which thou proceedst in proof of by man , particular confiderations , viz. . of the author of the scriptures , namely , god from whom ( sayest thou ) nothing can come that is imperfect any way , much less in respect of that end to which he decrees any work - j.o. from a perfect voluntary cause , nothing but what is perfect is to be expected , for nothing could hinder god , being willing to reveal his will , from revealing it perfectly , but either because he could not , which is not consistent with his infinite wisdome and omnipotency , or because he would not , which in no wise agrees with his goodness and grace , therefore he hath given out a perfect revelation of his will. reply . this is the first medium whereby thou seem'st to thy self artificially to have proved the minor of thy first ar●eficial argument for the scriptures being such an onely , absolutely perfect rule and revelation of god and his will , that there 's now no need of any other way of revelation either of him or it ; but all else , whatsoever by his spirit and light within , as in order to the knowing of god , his will , and our duty to him , and our obtaining eternal life , beside the scriptures , are superfluous , uselesse , needlesse , unprofitable , fictitious , and to be rejected as such , with abhorrency and detestation . and this minor of thy prosyllogism , should haue been thy expresse conclusion in thy last argument ; instead whereof ( being likely ashamed to infer it in its proper terms , they are so fordid , fottish , false , foolish , blinde , brutish , beastly , blasphemous , grosly detestable , and abominable ) thou entailest a conclusion at the tail of it , which is not contradicted by any but aliud a negato , quite another thing then that which is denyed , yea even the same that we and all other men own , viz. that god hath given out a perfect revelation of his will : which who doubts of ? who denies but that god gives out his will certainly , sufficiently to all men ? but whether that revelation of his will be made to all men by a meer letter without , so certainly , perfectly , at this day , that in order to knowing and doing it by every man savingly , his light and spirit within is superfluous , needlesse , unnecessary , uncertain , and no less then fictitious and odious to assert needful , which is the lye thou labourest to defend ; or by his light , word , and spirit within , certainly and perfectly , sufficiently to every individual , in order to his doing his own duty , without an outward letter or writing ( as it was before any writing was , and is still where no such writing is , and no less so , where such writing is also , which is the truth the qua. maintain against thee ) this is the question between thee i.o. and the qua. which thou rovest and ramblest from , making premises , which pretend to have promises in them of proving thy absurd opinion , and then concluding at random that which i● nihil ad rhombum , just nothing at all to thy purpose , insomuch that as an old cardinal that had been long absent from rome , going once to the election of a pope , and seeing such shuffling , and patching , and and shifting , and canv●sing ' , and daubing doings in a business of such moment , as the choice of the infallible chair-man for the whole church , said no more but siccine eliguntur pontifices romani ? and so took his horse and rode away turning his back upon rome , resolving never to see it more ; so seeing how little logical the theological disputations of our vniversity doctors in divinity are , and what pinching and cutting , and curtailing , and serpentine twining and turning things upside down , and shifting and shuffling to shut out the plain truth , as held out to them by honest country qua. and to escape the force of the two edged sword of the spirit or word of god from wounding their hairy scalp , what moping and mincing and mangonizing there is among them , who having left off to walk by gods right rules cannot walk well , nor keep close to their own wrong rules neither , is it enough to make any well-meaning , honest-hearted , countrified schollars , that have long discontinued from the vniversities , ashamed and sorry , and sick to see such sorry doings at the nursing mothers , and to say siccine disputant academici nostrates ? do our modern doctors dispute thus at the vniversities ? surely wee 'l never look after them more , nor send our sons thither to learn logick or train them up there to know honestly and uprightly , and rightly how to reason , much less to make them ministers of the gospel . but to let the illegitimacy of the conclusion pass , and suppose it to have been expressed in its own due terms , let 's see how it will follow from those premises he infers it from that the letter without the light and spirit within ( memorandum still that he stiles those ( most blasphemously ) uncertain , perillous , unprofitable , and in no wise necessary means of knowing gods will , and our duty and of coming to life , and such as are to be rejected and detested as fictitious and counterfeit ) is the onely perfect rule of revelation of gods will any more then from the self same premises , it will follow contrarily to him that the light and spirit within , are the only perfect , certain , sufficient rule of revealing gods will without the letter or scripture without . surely had i.o. been magister avtis , his arts-master in this his arteficial argument , he would have left it out altogether , and not have urged it , as he doth to the prejudice of his cause , for it doth him ten times more detriment then advantage . for whereas it is generally concluded among you all , and by you two i.o. and t.d. my present antagonists in particular as much by any * ( thoug● yet you both vilifie the the said inward light what ye are able under the names of natural , obscure , darks , dim , low , and to salvation insufficient principles , and means of the revelation of his will * imagination , figment , nescio quid , nihil , meer dictates of our own conscience , blinde , and corrupt ) that god declares , and reveals himself , his soveraign power , authority , righteousness , holiness , good and evil , many sins and duties , and several divine attributes , and that indispensible moral obedience which he requireth of us as his creatures subject to his law , by some light from himself and principles of conscience , and his own voyce therein , and those motions that are inlaid by his own hand in mens mindes , and that they make a revelation of him as to the purposes mentioned , and shew the work of his own law written in mens hearts , and are able to plead their own divine original , and discover their author from whom they are , and in whose name they speak , even gods , without any other witnesses , further evidence , or reasoning without the advantage of any considerations , but what are by themselves supplied without the least contribution , or assistance from without . whereas i say all this is granted by you of the inward light we plead for to be a ●er●ain , profitable , perfect , sufficient rule of knowing god , and means of revealing of his will to us , and our duty to him in order to life without a letter , against you who plead the scripture and letter only to be so without the inner spirit and light ( to say nothing how in effect the cause is little less than wholly , or rather is wholly given us by t.d. and thy self too , in those many magnifications of the light within , as effectual without any thing but it self [ and therefore without the scripture without ] to reveal god and his will , and sins , and duties , and good and evil , and that moral obedience due from us to his moral law ) is not thy own argument for the propounded perfection of the scriptures as the only all-sufficient rule , ab earum authore , deo scilicet , à quo nihil imperfectum u●o modo , multò minus respectu finis cui opus quodcunque destinat procedere potest , as , yea far more cogent and conclusive to the inward light and spirits being the said only all-sufficent perfect rule , then to the outward letters being so ? and ●iththou settest thy self so preposterously to prove the said perfection of the only rule , as proper and peculiar to the letter , may i not much more properly take thy own words , and therewith ( ad hominem ) argue that the name of the only rule is the peculiar right and priviledge of the inward light and spirit ! as thou then sayest , jam vero perfectionem dictam scripturarum , &c. so tuo te jugulans gladio , say i , jam vero perfectionem , dictam lucis & spiritus interni probamus ab ●orum authore , deo scilicet , &c. the said perfection of the only rule , and way of revelation of his will , and our duty , as to life , as proper and peculiar to the inward light and spirit , and not the scripture , i prove from their author , viz. god from whom nothing imperfect in any way can come , much less in respect of that end , to which he hath designed any work . and if thou say , as thou doest , and i deny it not in a more remote sense , god is the author of the scripture , let me ask thee , is he not much more immediately the author of his light and spirit in the hearts of holy men , and of that measure thereof that is , and strives and shines in the hearts of all men from the greater degree of which in the prophets and apostles hearts all the other scripture ( except that little , exod. . and dan. . , , . ) came through their hands as subordinate authors , then he is of the letter which issued from him ( non nisi mediantibus manuscripteribus ) more mediately and no otherwise at first , but by means of men writing as moved , and at this day no more immediately then by the pens and presses of fallible men transcribing and printing , re-printing , translating , and copying them out of they know not what corrupted copies , not so near as at second or third , but perhaps at the hundreth hand from the first penman ? and seeing god is the sole immediate author of the light and spirit within , which is not alterable , flexible , &c. at the wills of criticks , as thou confessest the hebrew text is , and as he is not of the letter , which is both copied , canonized and authorized ( as ye have it ) by men only as the rule , i● it follow ( as secundum ye it doth , not me ) ab authore remoto from the remote author of it god , from whom nothing imperfect can come , that the letter is the only perfect rule and revelation of gods will , will it not much more forcibly follow from gods being the only and immediate author of the inner light and spirit , that they are the only sufficient rule , and make a perfect revelation of his will to the end and purposes aforesaid ? ob. and if thou say , true ; but those ends and purposes , for which the light and spirit within , the qua. talk of , though useful otherwise , are designed of god , and given to men , are not that they may be the rule and guide of our way in order unto life , but only that thereby we may the more savingly understand the letter , which is of god designed , decreed , and authorized to be the only rule , for so thou expresly saist of the spirit or light within , ex. . s. . which topsey-turvy ●or expediencies sake , i shall here take into consideration , that i may have no more to do with it again , where thy latine words , englished , are these , * j.o. of no inward light whatsoever , although it be saving , is this the use or end , that we should attend to it as the guide and rule of our way , but for this end alone is that vouchsafed of god , that by the help thereof , we may the more savingly understand that rule [ meaning the scripture ] and the minde of god revealed in it . reply . i answer , cujus contrarium verum est , this is as quite contrary a cob-castle with the heels upwards , and upside downwards , as t is well possible for a man to build , whereby thou makest as thou elsewhere doest in i know not how many places more the light and spirit but an instrumental means to bring men to the letter , that by the letter they may have life and be saved ; yea and sometimes the servile instrument of the letter it self , by which , as by some certain ministerial attorny , the letter authoritatively , as the cause , doth all the mighty and powerful things that are effected towards mans salvation ; as namely , p. . j. o. this light in the scripture for which wee contend . reply . but stay there yet a while too j.o. for the light in the scripture is that the quá . contend for against thee , who contendest for the letter [ if thou well understandest thy self ] against that light which is declared of in the letter as shining in the heart ; for the light in the scripture is one thing , of which what thou sayest is true , but the scripture , in which that light is declared and written of is another , as the beaming majesty , brightness , and glorious light of the sun , that shines through it , is one thing , and the glass window , in and through which it shines , is another , the light in the lanthorn one thing , and the lanthorn , in which it shines , is another , which light , that i● in the letter declared , is that we plead for , and j.o. against , & this j.o. wil see , when he looks over the second time with his eyes open , what with his eyes shut at first he overlookt : secundae cogitationes saepe meliores . j.o. this light in the scripture , is nothing but the beaming of the majesty , truth , holiness , and authority of god , by this it dives , i.e. the letter by the light dives into the consciences of men into all the recesses of their hearts , guides , teaches , directs , determines in themin the name , majesty and authority of god. rep. see how the light is made the letters messenger ; & subordinate agent ; for by here is not such a by , as is used when the inferior is said to act by the authority of the superior , but the superior by the subse●viency of the inferior . whereas indeed the letter is but the instrument of the light and spirit , whereby the light & spirit do supreamly and authoritatively , what ever they do by it at all , & can do without it even what sometimes they do with i● , since it is in being , and where it hath a being ; for the light , tries , searches , shines shews , reveals , judges , determines , as well without the letter as with it , and did dive into the heart , where the letter never was , and direct there before the external literal directory was all ; and yet uses a● its pleasure , the letter as its instrument , and as a knife to kill , which knife yet as an instrument cannot quicken , but the letter doth not enter quâ talis ) into the heart at all , and what ere it doth , it doth in subserviency to the light which is its author , whose instrument it is to use , but not the light its instrument at all . moreover the end of the letter is but to turn men from the darkness and power of satan , wherein they dwel , to the light within them , that shines in the darknes that is also within them , which light is the power of god , this act. . is said to be the end of pauls ministration , which was performed partly by writing , and partly by word of mouth , that so by beleeving in the light and living in it they might not abide in the darkness but have the light of life ; but the end of the light and spirit within is not to bring to the letter , by the letter we may have the life , for the searchers into the letter and lookers thereinto for the eternal life , which is christ , whom the letter testifies of , never found the life they lookt for there , because they heard not gods voice , nor cared for his word abiding in them , nor came to christ the light and spirit , that they might have the life , for the letter killeth , but the light and spirit gives the life , cor. . and howbeit i deny not the scripture to be perfect praesertim respectu finis , especially in relation to that end , as j o. sayes , for which it was decreed of god , yet that that end was to be the only guide and rule of men in their way to life i deny , asserting the light and spirit still as that which is designed and ordered of god as to that end , and was so from the beginning before any letter without was at all : and though i own the scripture still as useful , profitable , effectual , sufficient , and perfectly successful , where used by the man of god in the wisdome of god for the many excellent ends and uses formerly spoken to from , tim. . . as being written by inspiration of god , yet i still deny that to be , thereupon , the standing rule as the light and spirit is , because no where so denominated nor designed to be by god , in all the scripture as i have shewed suffi●iently above in answer to all the texts whence thou mistakest it so to be ; and because damnati lingua vocem habet , vim non habet , a hereticks words are never heeded . i must here make use again of t.d. to defeat i.o. who sayes , p. , . . of his first pamph. p. , . of his second . that all that was written by holy men and preserved for our use is not therefore our standing rule , because god did not intend them , nor give order for them to be so , and beside such inspiration and usefulness , to make a rule is necessary gods appointment of a writing to that end which appointment the letter never had from god what ever it had from men ) the difference lyes in gods arbi●rary dispensation , who assured his church what was sufficient as to her standing rule before the letter was , viz. his his light and spirit in which regard though we highly respect the letter yet we can look upon it , as p. . first pamph. t.d. sayes of some useful things of god with reference to othersome , no more with such regard as the only standing rule , as we do upon the other . and though with thee i.o. we assert and deny not , but that by the efficacy of the light and spirit the letter is more savingly understood , for the spirit well knows its own , yea by the light and spirit only is the letter understood and read to profit , and not by that twinckling twilight of thy fidling fancy , for that ignis fatuus finds little , as to the inside of the letter , but fuell to feed thee in fierce and fiery twittle twattles about the outside sense of it , and the truth of transcripts and translations , pidling points , tittles , & iota's ; yea who hath known the minde of the lord , or the things of the spirit declared in the letter but the spirit , and they that live after the light thereof , and no more after the flesh , to whom only the spirit only doth reveal them ? yet monstrum horrendum , cui lumen ademptum , what scriptureless , lightless , spiritless speeches are these of j.o. who depresses all inward light whatsoever , even that within , the living word of god within , so much below the meer letter formally considered as an outward writing , and abstract from these , as to assert them from which the letter had all the being it hath , and that thousands of years after all these antient rules and lights , that are to day , and yesterday , and for ever the same , without the least shadow of alteration , had been famous in the world among all the worthies from abel to moses , to have all their being from god to us ward meerly for the sake of the letter which was but of yesterday , and as well every day as every way mutable , and that so easily that 't is done in a time in but the turning of a hand , yea by the transposing of letters heb. points ( and like * as himself asserteth ) as many various lections may be in its several copies , welnigh as lines , and to represent all these , which gave the letter the being of a certain sub sub unto themselves , as subservient , unto it as if they were of , and for no other use nor end in the world , but to teach men to come ( not to god himself for life ) but to the letter and to read the book call'd the bible , which doth but imminde men , that forget them , to minde the light and spirit . i shall therefore only take this tale of j.o. & , mutatis mutandis , transform it by a transposition of the two subjects thereof , viz. the light and letter which i.o. hath mis used and mis-placed each into its proper place , use , and order and so quite quit it here , nullius literae externae cujuscunque tandem , &c. in plain english thus , of no external letter whatsoever although the holy scripture it self which j.o. calls saving is this the use and end that we should attend to it as to the guide of our way and rule , but to this end only is it graciously granted of god that by means thereof we may perceive to our salvation , that rule , i.e. the spirit , light , and word of god ad intra , and the minde of god revealed therein . in this translation is no truth hid that shall not be revealed , nor covered that shall not be known : so having turned j.os. babel with the bottome upwards , i shall let it stand and pass on about my business , concluding against thee i.o. in thy own words for the light and spirit to be that rule , thou sayest the letter is , from its perfection , ab authore . a causa perfecta , &c. from a perfect voluntary cause nothing but what is perfect can be expected , for nothing can hinder god , being willing to reveal his will , from revealing it perfectly as before the letter was , so now where the letter is not , among heathens , by his light and spirit , by which thou confessest he reveals it very far in the words forecited , but either because he cannot , which denies his infinite wisdome and omnipotency , or because he will not , which agrees not with his goodness and grace . * therefore god hath and doth give out by his light and spirit within a perfect revelation of his will , so that they consequently must be secundum te by thy own argument j.o. the only perfect standing rule ( for there are not two ) so far is the letter that came from them , from being so , as thy fancy fancies it to be , alone and exclusively of them , as uncertain , useless , needless , perillous and detestable . the second medium by which thou goest about to prove the foresaid conclusion , viz. that the letter or scriptures are the only perfect rule & revelation of god , his will , and our duty that gives to know him to eternal life , and not the spirit and light , which as enthusiasm , dubious , useless figment , &c. are with thee to be detested , is , a naturâ librorum sacrae scripturae , &c. from the nature of the books of the holy scripture , which are sayest thou ) those of the old and new testament : so ( sayest thou ) the apostle clearly dilates of the old testament ( cor. . . in the reading of the old testament ) of the new there 's the same reason , vers . now every testament ( sayest thou ) alluding to , but not quoting , gal. . . ) though but a mans , is perfect , and being once confirmed , no man disanulleth , or superaddeth thereunto . reply . never did i discern such absolute self-overturnings proceed from a professed doctor , as do from j.o. thick and threefold in the very cause he prosecutes , whose proofs of his own producing do as frequently confound him , and as fully foil him [ as to the matter he would prove thereby ] as any that can likely be produced against him by those he opposes ; and yet i verily beleeve he speaks the sense wellnigh of the whole vniversity it self , in which he hath in the late clawing , cringing , corresponding , and climing times , atchieved to become a chieftane . and that it may appear , le ts reason j.o. hereabout a little with thee , let me ask thee , is the gospel , is the new testament , letter , scripture , external text , and outward writing , as the old testament is ? is it such a passing , perishing , dark , low , obscure thing , as writing , or graving of points , tittles , and iotaes in tables of stone ( though with the singer of god himself ) much more it such a mouldring matter ( for so thy self callest the most original copies of the external text of the holy scripture that ever was in the world , p. . . and therefore well may i so call thy best bare transcribed copies of it ) as writings with inke , and stamping with lamb-black in roles , and books , and papers , and parchments with press hands and tools , which cannot be preserved so long as from ezra till now from mouldring without a miracle ? is the gospel , the new testament no more than such as thou talkest of ? is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , typography which meer men can take , and turn , and translate , and tumble to and fro , and transcribe , and tear , and dash out , and do what they will with ? is it outward writings of epistles , and recommendations , and histories , and letters ( as that of paul to philemon ) about private , personal , and domestick affairs , and such like ? is it not an epistle of christ in the table of the heart ? though ministred sometimes by man at the motion of his spirit ? or if a writing , yet not with inke , but with the spirit of the living god in fleshly tables of the heart , cor. . is is as the old testament , as all meer writing ad extra only is , whether of old or since christ , and all outward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or letter only , that cannot quicken , nor cure , but killeth such as serve , as thou yet doest , in the oldness of it ? is it not spirit , light , and life ? is it not the words of christ spoken by the lord himself alone , which are spirit and life ? in newness of which the true children of the new covenant , that are more then bastards that pretend to it , do serve , and not in the oldness of a letter , or that old way of the old scribes that came no nearer to christ the life , then the outside of the outward scripture , which was wrote of him ? is it any of these things ? are not these the best instruments of the old testament foolish shepherds , wherewith for a time they were suffered to feed , who made the poor of the flock the flock of the slaughter , taken up again since christ , directly beside the intent of christ , and such as wrote the later scriptures , by our idol shepherds that leave the flock to starve , so they can be better fed themselves , who are not behinde those of old in feeding , with gall and wormwood , the flock of the slaughter , in not pitying but slaying them , and yet holding themselves not guilty ? for which the sword of the lord is now upon their arm , and upon their right eye , so that their arm or power is now to be clean dryed up , and their right eye utterly darkned . ah poor be-wildred , be-nighted blind-guides of your blindly-guided people , that by custome and tradition from your mouths , who take it so to be by tradition from your fore-fathers , are now naturallized into a naming the naked dead letter by the name of the living word of the living god , and the four mis-transcribed and mis-translated copies of matthew , mark , luke , and iohns manuscript of what christ did in that body wherein he was born at bethlehem , and dyed at ierusalem , by the name of the gospel , and those four bare books , with the rest of those few that follow fardelled together with them in what fashion men most fancy , and bound up as the bible sellers please , by the name of the new testament . so thou talkest i.o. telling the world of the nature of the books of the scripture , as ye now have it is this , they are the old testament and the new , so thou intendest in thy saying , sunt autem veteris & novi testamenti . . citing paul , who calls the books of moses the old testament , cor. . . as ●●ll well he might , for the old testament was indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 letter or writing writen with inke and pen or ingraven outwardly on tables of stone , and not spirit or writing with the spirit of the living god in the fleshly tables of the heart , as the new is , which the saints are under , who are therefore said to serve , rom . . not in the oldness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the letter , but in the newness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the spirit . and then secondly , asserting that novi testamenti ●adem est rati● , the case is the same between the old testament and the new ( which is most false as to the thing in hand and . citing cor. . . in proof of it : by which thou shewest thy folly , for thou couldest not have well found out a fitter text for its disproof , & whether thou , who citest it , for borest to set it down yea or nay for fear its should be seen how far it contradicts what thou citest it for , i will not say , but i am sure a man that is but minded to miss the meaning of it may run and read how that verse subverts the busines thou bringest it in for : yea verily so far is that apostle , who truly calls the old testament by the names of book , heb . . and letter written & engraven in stones , and such like , from affirming with thee that the case is the same with the new testament , as to the name and nature thereof , that both in that verse and in the third ve●se also he more then intimates , yea plainly expresses that of the old and new testament in that particular more than any divers● est ra●io the case is diverse , yea so far different that he flatly opposes the one to the other , as things that , however agreeing otherwise , viz. in their being both glorious in som degree , though the new in a far greater degree then the other ( as a beautiful picture may agree in respect of beauty , glory , comeliness , and compleat resemblance in some degree with the substantial person , that is it pa●t●rn of ) yet dis●agree in this that the one is letter , outward writing , printing , and ingraving , &c. visible and legible by the outward eye ; the other not so , but internal , invisible , spiritual , written with the spirit in the heart , yea spirit it self , which while the letter is dead and killing , is only living , quickning , and giving life . yea two varying ministration doth the apostle make them , not on●y as one is that of death and condemnation to the children of it , of whom on pain of perishing it requires the living of a life , which it gives no ability to , and which the other , i e. the spirit only gives and inables to live , the other that of spirit , life , liberty , righteousness , glory , but also as the one , that is , the old is a writing ad extra only , the other , that is , the new , a writing , a scripture , only ad intra ( though written of by that without that he absolutely asserts a present inconsistency since the doing away of the old , between a mans being a minister now of both as once , and that posita novo tollitur vetus , the new being now come in full force , and confirmed by the testators death , the old testament , and its ministry is disanulled in regard of its weakness and unprofitableness ( however profitable as a type in its time for many uses ) to bring immediately to the life , so that he who is the minister of the one , i.e. of the old testament , i.e. of the letter , outward writing , text , or scripture , is not a minister of the other , i.e. of the new , i.e. of the gospel , righteousness , glory , liberty life and spirit ; and retro , he who is a true minister of the gospel or new testament [ as now standing in the force and substance it self out of the figure and shadows wherewith it was vailed of old ] is not ( though he may utter things , as moved of the spirit , that are written in the letter , as christ himself and the apostles did ) a minister of the old , as the old word-stealers , jer. . were , and our modern text-takers , and scripture-sellers are . paul taketh away the one from him on whom he stablisheth the other , denies the one , of whom he affirms the other , and opposes the new testament , which he stiles the spirit , to the letter , by which name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he denominates only the old : god , saith he , hath made us able ministers of the new testament , not of the letter , but of the spirit , for the letter killeth , but the spirit giveth life . . here is not all , nor yet not half of that absurdity and falshood that i.o. in his folly flings abroad in that small parcel above , which i am yet under the animadversion of , for whereas he sayes , i am vero omne testamentum est perfectum , every testament is perfect , intending it both of the old testament , and the new , and not only so , but of such a perfection as avails in hunc finens ut assequamur vitam aeternam , to this very end , viz the obtaining the life eternal it self ( for so is his assertion of the books of the scriptures , which he describes as to their nature , and concludes under that name of the old , and new testament ) his positi●n is so wofully false , that himself is as wonderfully foolish , who sees it not flatly contradictory to the scripture ; for howbeit the very old testament , or outward letter is duly owned by us to be a ministration of god ( from whom nothing can come , as is abovesaid , but what is perfect , praesertim respectu finis cui opus quodcunque deflinat , in reference to that end for which he appoints it ) absolutely perfect to that end for which it is given forth of god , which is to be an a , b , c , or elementary help , or outward worldly rudiment to indoctrinate younglings in their ●●nage concerning the inward light and spirit , as the only way that leads to christ the life from whom the light comes , and is lent as a line or clew of thread , that followed conducts through the valley , and shadow of death to the life it self , in which respect the letter of the law is called a school-master , tutor , governour , under whose tuition the under aged imbondaged ignorant ones may be trained up into a true understanding of the truth , as it is in j●sus , as by a shadow , type , figure , festraw , or finger that points the primarian professors more distinctly to that they are to eye and aim at more then it self , and by such as are in the faith and obedience to the light may be used too , to make them wiser toward salvation , and more perfectly furnish● 〈◊〉 every good work , as he that is past a novice , and is become a well-studied scholar can and may ( but must is another matter ) read in the horn-book as well and better than when he learned in it ; yet as to its being , so omnibus numeris absoluta & perfecta , as thou bablest , making it so perfect as to bring to the life , that is a meer antiscriptural fiction of thy own fancy , for though a man may by the horn-book learning become the more dispositively fitted to read in the bible , and other books of latine or logick . and so by degrees come at last to the capacity and degree of a doctor in the vniversi●y , yet he that shall say the horn-book is ( per saltum ) perfect to this end that without need of reading or learning any other books a person may by it alone become capable immediately of commen●ing dr. in divinity , shall by my consent be counted as ridiculous , silly and senseless as such as side with j. o s. sayings are , who say of the scripture or letter alone , exclusively of the spirit and light within it calls to walk in , that by it men may have the life , it gives the life , it is the only most perfect standing rule of faith and life ; yea is so perfect and absolu●● in all respects , that there is no need of any other revelation by the spirit or light within to instruct us in the knowledge of god , and our duty , to this end that we may obtaine eternal life , yea all these means of knewing god , and his will are uncertain , dangerous , unprofitable , in no wise necessary , and therefore to be rejected and detested as fanatick figment . for the foresaid hon●urer of the horn-book in his hyperbolical adoration of it would be as contrary to common sense and reason as i.o. and t.d. in their absolute admirations of the scripture , and abominations of the spirit and light within for its sake are both to sense and reason , and the common testimony of the scripture it self also , which testifies every where concerning the old testament or letter ( which i confess to be profitable , perfect , and absolutely able to the ends and uses of gods appointment as a typical testimony of those things which were to be spoken after that is weake , imperfect and unprofitable as to that end for which i ▪ o. asserts it per salium , to be so absolutely able , powerful and perfect to , that is to say to salvation and eternal life ; for it faith that it is the light and spirit that give the life , and the liberty from the lust and sin , to which the mother that is under the old testament , or letter of the law is yet in bondage with her children , and that the old testament , or letter lyes only in eatings and drinkings and diverse baptisms and carnal ordinance , imposed only till the time of reformation , heb. in weakè and beggerly rudiments or elements of the world , unto which who , having once begun in the spirit , are tu●ned aside to , are foolish and bewitched , and disobedient to the truth , and do but think in vain ) to be made perfect by the flesh , and desire again to be in bondage , and know not yet christ formed in them , but know him only outwardly , and after the flesh , gal. . . . , . cor. . , . are iews outwardly only , not truly , nor inwardly , nor circumcised with the circumcision made without hands , which is that of the heart in the spirit , not of letter , whose praise is not of men , but of god , but concis'd and conform●d according to the outward bodily exercises found in the letter , loving the praise of men , more than the praise of god ; and according to the law of a carnal commandement , not the inward worship of god in spirit , nor after the power of that endless life the light leads to . that the law of the letter , which had but the shadow of good things , and not the very image of the things themselves , could never make the corners thereunto perf●ct as pertaining to the conscience , heb . . . . that the old testament was faulty and failing , and defective , whereupon g●d made a new one , that could bring to life , as it could not , for if there had been a law which could have given life , verily righteousness should have come by it , gal. . for if it had been faultless or perfect , or could have made perfect , or given life , there had been no occasion for the second , heb. . , . that there is a disanulling of the commandement going before which was attendance to an outward letter , because of the weakness and unprofitablness thereof , because it could make nothing perfect , but only was the ushering in of a better hope , even of the light and spirit , by which we may draw nigh to god , who is light , heb. . , , . and with whom no letter lauder , that lives beside the light , & the mystery of the letter also , can have any fellowship at al. and lastly , as to thy saying that every , testament if it be but mans is perfect , so that when once confirmed none may disanul or add● to it . i answer , no perfect testament is to be dianulled when confirmed , and in full force , as it is only by the death of the testator ; but that shews thy assertion to be false , who saye● that every testament is perfect , inasmuch as the old testament or letter was disanulled [ which secundum te could not have been , if it had been perfect , and so omnibus numeris ) absolute as thou sayest ] in regard of the weakness & unprofitableness of it to bring to life ; and for the the faultiness and imperfection of the first , god himself whose testament it was , dedicated with the blood of bulls , goats , lambs , and calves , for the time then being only ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as intended for a while only 't was called a ceremony ) takes it away that he might establish the second , heb. . , . , , , . that is perfect to the giving of the life , which is ignorantly asserted by thee of the letter , for the letter , that was perfect to its own end as a shadow , was altogether imperfect thereunto . and that nothing is to be added to any testament once come in full force and vertue by the death of the testator [ as all testaments do then , and never till then , for heb. . , . where a testament is , there must of necessity also be the death of the testator for a testament is of force after men be dead , otherwise it is of no strength at all whilst the testator liveth ] this i freely grant as a truth , but utterly overturns all thou contendest for which that is the books of the apostles and evangelists , which were all written after christ the testators death , ' are the new testament , which how they can possibly be if thy own position be true , as it is , that to a testament , if but mans when confirmed , as it only and alwayes is by the testators death [ much more god's new testament after once confirmed by the death of christ the testator as it was before one letter of that scripture thou callest the new testament as written ] nothing must be added thereto , let all who are not void of judgement judge . for if the writings of the apostles and evangel●sts which were all added and penned after christs death , the testator of it , by whose death it came into full force and strength , be the new testament , an outward literal declaration of which new testament , i know it is , as the writings of moses and the prophets also are , both which are but the letter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or old testament that in an external way declares the new , with this difference only that the writing before christ declared chrisiumexihibendum , those since chrisium exhibitum , the first christ to be offered , the later christ already offered ; i say if these later be the new testament then either one or both of these two absurdities must be owned , viz. that there hath been , where there should have been none , a superadding of very much to the new testament , or rather secondly , that the whole new testament was it self made since it was ratified and confirmed by the testators death . vtrum horum mavis accipe , own thou i.o. which thou wilt , or both of these if thou wilt , but i le never own that to be a mans testament only , much les , christs , but only fained so to be , that is added to , or rather wholly made after his death whose testament it is . i.os. other mediums are all too frivolous to insist upon . the third is ab expresso testimonio , the express , testimony of psal. . , . reply . where i have shewed before that by the law , testimony , commandement of the lord , is intended the light wee talk of , not the letter . the fourth , a materia scripturarum , the matter , which saith he ; is all the councel of god , and nothing but what the prophets and moses spake , alluding to act. . . and citing act. . . reply . in neither of which places paul doth either mention or mean any outward scriptures or writings of his own , much less other mens , but the things he ministred to the church of ephesus and her elders by word of mouth , delivering to every of them according to their stations and relations , how they ought to walk , and to please god , and with-holding nothing that was profitable either to elders or flock , act. . . and to all men small and great , the summe and substance of things fore-spoken of old , viz. repentance toward god , and faith toward iesus , vers . . and how there was now as to the mystery of truth , nil dictum quod non dictum prius , nothing said , which was not shewed before in the type and shadow . . a fine , from their end , which , quoth he , is . faith , joh. . . these are written that ye may beleeve , and rom. . . faith comes by hearing . reply . which first text , if intending faith in the history of things , that the letter may beget , men may have , and have from rome to this place , and yet perish , which latter text intends a saving faith : but that comes by hearing and hearing by the word of god , which word , saith paul above in the same chapter , is not the letter without , but a light within nigh in the heart and mouth of men , that they may hear and do it , even the word of faith which they preached . . wisdome to salvation , perfect , instruction to all good works , pet. . . tim. . . . reply . which scriptures i have spoken to before , and shewed how little they make to i.os. purpose , the first speaking not of the scripture at all . the second , how throw saith in the light first , the letter may be profitable toward , but not , per saltum , to salvation and perfection . attainment of eternal life , . joh. . . . reply . which life comes , as is there said above through christ , and beleeving in his light , which is his name , whom and which the scriptures testifie of , as appears by the two texts he cites , talked on enough by me already in way of answer to i.os. fancies and not by the letter or scriptures themselves , though searched after and lookt for there by the scribes , that neither heard nor saw the father , nor came to the son for life , nor could abide , that his word should abide in them . so that howbeit he concludes the scripture perfect in all respects , i say in respect to its own appointed end it is , as abiding incorrupted by mens wresting , as at first given out by holy men , yet not in all the respects , in which i.o. and t.d. assert it to be perfect , who makes it , as now altered and adulter●ted , the only most perfect standing rule of faith and life , and way and means of knowing his will , our duty , and of coming to eternal life , and that exclusively of all inward light and spirit , and other revelation , of which ( but where is the ' proof on'● ? ) his saies there is no need of them , but they are fictitious , uncertain , dangerous , abominable , and the like ; whereas i trust to make it appear there is no knowing god but by other revelation of him then the outward one that is made in the scripture , even by the revelation of himself within men . as for thy enthusiasm and colloquia angelica , vel ficta vel facta , thou mayest keep that to thy self , i pretend not to the defence of discourse with angels fained or true , yet to thy shame i shall say thus much in vindication of truth against thee , viz. that thou shewest thy self but a silly man to con●emn colloquia cum angelis vel sicta vel facta , and by whole sale to throw away without making any difference all conference with angels , whether made indeed , or but fained ? for what were all daniels , maries , pauls , i●hns , christs conferences with angels truly made , fit for nothing but thy flours , and for thee to make thy self sport with ? col. . . which thou cotest below will not save thee from the just censure of ignerant impudence , sith that condemns a worshipping of angels only , as also the angel himself condemns that , whom iohn would have worshipt , rev. . . . and forbids it ; but conference with angels , not counterfeit , and ficta , but facta : which thou makes no bones of to render detestable in thy dirty driblings , as well as fained , are of those good things thou speakest ill of , because thou knowest them not . having grubd up by the roots the first of j. os. grand artificial arguments grounded inartificially upon testimonies of scriptures , which he calls inartificial ones , and disproved all his petty and subordinate proofs of the minor proposition thereof on which the whole stress of his evidence stood ; i proceed to examination of the rest . arg. . his second is , a perfecta operatione seu effe●tu scripturarum , from the perfect operation and effect of the scripture . in english thus , if the scripture doth accomplish in its way of efficacy , which is moral , all things that can possibly be effected by any revelation of gods will whatsoever in order to our due and sincere worshipping of god , and coming at last to life eternal , then vain are all those foresaid principles of the knowledge of god , viz. the spirit and light within , which the fanaticks falsly boast of . but the former is true : therefore , &c. the minor of this argument which i deny , hath a whole troop of testimonies or texts of scripture pressed to attend the proof thereof , which i.o. takes to be such a trusty life-guard ( and most of them are so to the qua. cause concerning the light , word , and spirit within ) that there is no doing any thing in denial thereof , that can reach to the rendring of it untrue ; but unless it be some one or two of them that mention the letter as profitable in a way that will prove little to his purpose , the rest will frustrate his expectation of assistance from them , sail him & fal in with us neither expressing nor implying any such matter as the scripture as he supposes , but intending all the very truth we contend for against him , viz. the efficacy , profitable , and powerful operation of the inward light , word and spirit of god , which he ironically glories over as inania , inutilia , incerta minime necessaria , fictitia , rejicienda , detestanda , and such like . those texts are ps. . . . . rom. . , . king . . iam. . . tim. . . isa. . , . i●r . . . ioh. . . . ioh. . . rom. . ● . heb. . . here 's a whole jure impannelled again , of which he imagines that they will all give their verdict his way for the scripture , that it doth efficere ea omnia praedicté , yea alia omnia perficere , &c. effect the things aforesaid , yea and perfect or accomplish all things necessary to gods glory and our salvation alone , so that inania sunt falsa , &c. all revelation , or means of revelation by these things , viz. the spirit or light within , the qua. call to , are vain and false , &c. but ( setting aside two of them , viz. tim . . rom. . . ( as i have shewed above ) which though they do speak of the outward scriptures being useful , profitable and comfortable to the saints , yet prove them not to be therefore the only perfect standing rule of faith and life for the reason rendred by t.d. why all scripture that is by inspiration is not so , because besi●es inspi●ation to make a rule is necessary gods appointment of writings to that end , pag. . of his . pamph. which said appointment to that end the book called the bible hath not , saving only that appointment of man ) not so much as one of all the rest of his trusty texts do either mention or mean ought of the outward scripture , i.o. cites and summons them all together to pass their vote for , but do all unanimously give their verdict on the behalf of that holy spirit , word , and light within which the qua. stand to vindicate as the antient , most perfect , useful , certain , stedfast standing rule of faith and life , and way of gods revraling his will to us , and of our saving knowledge of himself , and it , and our duty to him in particular , against that venome , i.o. and t.d. spit out against them , with which they are big , i.o. specially , under the slanderous disgraceful and opdrobrious compellations of uncertain , dangerous , unuseful , in no wise necessary , counterfeit , abject , detestable : so that i might let them all pass & take no notice of them , unless he had brought such scriptures in proof the scriptures power and efficacy as make some mention thereof either expresly or implicitly at least ; yet since they make not little to i.os. as they make much for the qua. cause against him , who affirm the word in the heart , and light within , to be that which he falsely and ignorantly asserts the letter to be , viz. the only standing rule and way of knowing god savingly , and means of revelation of himself and w●● , and our duty to us , of our obtaining life , and that very self-evidencing effectual light , and power of god to salvation ; i am minded to insist here a little longer upon them , and perhaps upon such other texts as i.o. elsewhere wrests this way in proof of the self-evidencing efficacy , light and power of the scriptures in his english treatises , as well as in his latine theses . the first of i.os. twelve texts ( ten whereof nor talk of , nor intend , nor mention , nor mean the sripture at all ) viz. ps. . it hath been talkt with already above , where i have shewed that the law of god , which is therefore said to be a restituens animam , restoring and converting the soul , is the light the letter speaks of , and not the letter it self , which any but a blinde man may see ; for what letter was written when david wrote this ? very little more then the books of moses , which i.o. himself , and all men con●ess to be but the old testament , which is but the letter that killeth , for is that outward letter of the apostles and evangelists were the new testament , as they call it , yet none of that was in being till above a thousand years after david , and the old testament that was in his dayes is now abolished , neither it nor the letter nor outward statutes and judgements of it being given to any but jacob or israel after the flesh , as a type of the new testament or covenant that is now made good to israel after the spirit ; but that text i say hath been unfolded enough before , so that though i meet with it again here , as i have done twice before ( and whether i may again or no it matters not , but sure i am that some scriptures thou citest four , and some five or six times over at least in thy book , how much more i know not in proof of the scriptures being this and that , which testifie no one tittle of any thing concerning the scriptures at all , so dry are our doctors and divines drawn and nearly driven to finde out furniture in the scripture in defence of their false faith , and meer figments about the scripture i shall meddle no mo more with it here , nor with the second that are sufficiently forespoken to , though they both speak something ( as good as nothing to thy cause concerning the outward scriptures , viz rom. . tim. . as for the other nine they all with one consent , and more that elsewhere thou cotest , do declare the authority , efficacy , self-evidencing light and power of the word of god within , which both the qua. and the scriptures bear one and the self-same testimony to , but predicate nothing at all of the scriptures , which nine together with the rest that are coincident therewith and truly cogent to all mens consciences , as concerning the witness they give to the inward word , the outward letter relates of , i shall here take under consideration , in what order is not very much material . as to that ioh. . . in which two verses christ to the jews speaks of one and the same thing , which run thus , if ye continue in my words , ye are my disciples indeed , and ye shall know the truth , and the truth shall make you free : if a m●n keep my saying , he shall never see death . i reply . reply . christs word and his saying is efficacious and powerful to tree them that continue beleeving in it , and deliver from death ▪ and give life , yea that the words he speaks are spirit and life , according as he sayes of them , ioh. . . and vers . . the words of eternal life ( which text pag. . thou i.o. very falsely expoundest of moses , the prophets and apostles writings ) this who ●●●●ies ? which word of his as it s heeded in the heart where it is spoken and laid up there till it dwell richly within sits men to teach and admonish others according to col. . . which text also thou understandest ex. . s . and t.d. too p. . of his . pamph. of the scripture or letter without , and that the word that christ speaks to every man in his own heart and conscience , whose voice and word , and gods word also , his sheep hear , and such as are of god , when others do not , cannot , because they will not , joh. . . . . , . is that which leaves without cloak or excuse in their sins , joh. . and that the word that god by christ the light , and christ by his spirit and light in the conscience speaks , is that which who so beleeves in , and hears , abides not in darkness or errour , but comes to know the truth that sets him free from the law of sin and death , and brings to life ; and who hears not , or hears and beleeves not , or receives not , but rejects , shall be judged by at the last day , according to joh. . , , , , . this i do not deny , for this is it ( and not the letter here , as it is sometimes used as the lights instrument , which was never in the heart , how much less the letter chiefly , only , authoritatively , exclusively of any other revelation by the sp●ri● and light within , a● thou spitte● it out , to w●ich letter , yet pag. . , , . thou ●o 〈◊〉 all those powerful properties ) which dive , into the hearts , co●science● , and secret 〈◊〉 of the 〈◊〉 of men whether they ever saw , read , heard , or heard of the letter yea or nay , judges , sentences them in themselves , convinces , tes●ifies , conquers , kills men , converts , builds up , makes wise , holy , obedient , ministers consolation in every condition , to whom it is due , and ( as thou sayest intending it of the scripture , which is peculiar only to the light within the heart the scripture speaks of ) guides , teaches , directs , determines , judges in , and upon men in the name , majesty , and authority of god ; also i deny not but the word of christ spoken by christ himself in the conscience is that which is effectual to purge the conscience and cleanse the heart that it may bring forth fruit to god , and the way accordin to ioh. . where he sayes , now ye are clean through the word that i have spoken unto you ; and according to that of paul , eph. . . who saith , christ cleanseth and sanctifieth by the washing of water through the word ; and that of david , psal. . who saith that the means by which a young man may cleanse his way is by taking heed thereto according to gods word , which word of god also he sayes , vers . . he had hid in his heart that he might not sin against god , which inward word of god , that is so abundantly spoken of [ as i elsewhere shewed ] in that . psal. that there is not past two of three among those . verses of it , in which it is not mentioned , as to i●s efficacy , excellency , usefulness , profitableness , and power under one name or other of either testimonies , statutes , judgements , precepts , law , commandements , &c. all sounding out one and the same , is stiled ( for it was not an outward writing with mens hands he there means ) vers . . the law of gods mouth , and . the testimony of gods mouth , intimating that which came more immediately from god to him in his heart , then the writings of moses could do , even out of his own mouth in him , whom he and habakuk . . and all the pr●ph●ts , excep● the word-stealers , heard what he would say in them , ps. . . jer. . . receiving from his mouth & stood in his counsel the light within . that that scripture , joh. . is true of chri●ts words in what it speaks of them , and the rest that are suitable to it , i deny not , but that either it , or any of them by god , or christs words , or sa●ing● intend the scriptures without at all , much more altogether exclusively , as thou talkest of the word , spirit and light within , and the revelation of minde and will of god thereby immediately in the heart ; this i utterly deny , affirming that the internal reveation of his minde to men by his own ●oice from his own mouth in their consciences is that which is mainly , yea only , and altogether intended in them , yea and in some , not to say all of them , exclusively rather of the scriptures , as which indeed are not the word or words that are declared to effect those precious things , but are only outward writings of spiritually inspired men , who witnessed its efficacy in themselves , that declare those precious things which the inward word effecteth : and the like i respectively affirm and deny as concerning that other text , jer . . of thy own alledging , where god saith of his word it s a fire , and a hammer that breaketh the rocks in peeces , denying it utterly to be meant of the writings of the true prophets , out of which the false ones stole the words they preacht , and then ran and said , thus saith ●he lord , declaring in his name when he never spake to them , nor sent them , when like the scribes for all their telling things as the word of the lord , as they read this or that in the scriptures , they had never as any time heard his voyce , nor flood in his counsel , nor received , nor marked his words as coming out of his own mouth , and affirming it to be meant of the word of god ministred immediately by his own voice in the conscience , which is said to be accompanied with the like mighty effects in the hearts of wicked , sturdy , proud , haughty minded men that are likened to mountains and rocks against which the lord comes in a way of terrible storms and thunderings which prepare his way , king. , , and to lofty cedars of lebanon , and strong oaks of bashan , isa. . . to the end , in psal. . , , , . &c. where it is said , the voice of the lord is upon the great waters , or peoples , rev. ● . . the god of glory thundereth , the voice of the lord is powerful , full of majesty , breaketh the cedars , divides the flames , shakes the wilderness , makes the ●lindes calve , discovers the forrests ; and that its of this , and not the letter which men steal nad call the word , is evident by the verses about it , where the lord declares himself to be against the prophets that steal , and tell and sell what they read in the true prophets writings which they wrest according to their own dreaming thoughts into sinister senses , and to tell lies and dreams , and divinations of their own brain for truth , which stoln ware , though they vent the same word which they read in others writings , not receiving and uttering as from gods own mouth , god calls but the vision of their own mouth , and the chaff which is nothing to the wheat , and not the other , vers . . moreover as to the other of thy texts i am yet in hand with , viz. jam. . . tim. . . heb. . . psal. . . isa. . , . all which thou urgest in proof of one and the same spirit of falshood , viz. in vindication of the scriptures to be powerful to salvation , to beget faith , to bee living , sharp , spirit searching , discerning thoughts , a light and lamp , and so cons●quently the only perfect standing rule of faith and life exclusively of another revelation by the spirit , word , or light within , these are a●● true of the word and doctrine of christ the spirit and light within , the qua. call to , and the letter points at in all these texts of thy traducing , but m●thinks thou shouldest be ashamed to expound any one of those of the letter and scripture itself . as to that of paul to timothy , take heed to thy self , and to the doctrine , continue in them in so doing thou shalt save thy self and them that hear thee . what 's this in proof of the scriptures being powerful to save the soul , which is the end of thy alledging it ? he bids him continue in the things he had learned ( as also tim. . . ) and had been assured of knowing of whom he learnt them , which if it were from paul as a means under god , as it rather seems to be from christ himself , whose disciple he was ( as he could not be but as he laarnt of him ) before he became acquainted with paul , act. . , . the promise is entailed unto his continuance in the things , and not ascribed to any power or efficacy of the scriptures to save , though yet we know timothy was well skilled in the scriptures also , as is owned above . and as to that of james with which thou joynest this in proof of the outward letters power to save , to which also , p. , . thou jumblest together a number more then are in this catalogue underhand , and which i shall take in here , that speak of the word with one consent to one and the same purpose ( but not to thine which is to prove the scripture to be so ) as most effectual , powerful , and able to save souls , yea the very power of god to salvation . viz. rom. . . cor. . . cor. . . thess. . . psal. . . act. . . joh. . . gal. . . col. . . and more out of the co●●nths misco●ed , from which tex●s thou powerest out thy blinde opinion of the bible , and concerning the scripture thereof in this particular , in such wise , saying it is absolutely called the power of god , vis , virtus dei , the power of god , the gospel , the power of god , and faith which is built on that word without other helps or advantages is said to stand in the power of god ; the word that comes not as a naked word , but in power and in the holy ghost , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , giving all manner of assurance , and full perswasion of it self , even by its power and efficacy : it is termed the rod of power or strength , denoting its authority and efficacy ; that which is thus the power and authority of god , able to make it self known so to be : it is not only said to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , power , the power of god in it self , but also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , able and powerful in respect of us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sacred letters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are able to make wise to salvation , they are powerful and effectual to that purpose , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , potens servare anima● nostras , the word that hath power in it to save ; the able , powerful word that paul commends the ephesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is living and effectual : by v●rtue of this power it brought forth fruit in all the world without sword , without for the most part miracles , without humane wisdome or oratory without any inducements or motives , but what were meerly and solely taken from it self consi●ting in things that eye hath not seen , nor ear heard , nor could enter into the heart of man to conceive hath e●erted this power and efficacy so the conquest of the world , causing men of all sorts in all times and places so to fall down before its divine authority , as immediately to renounce all that was dear to them in the world , and to undergo what ever was dreadful , terrible and destructive to nature in all its dearest concernments and such like . reply . all this i know to be true of the word , light , and spi●it of god in the hearts of men which the letter points to , and the apostles preached as that which men should beleeve in , it is absolutely the gospel , the power of god to salvation , but the letter not so , the faith that is built on that word without other helps or advantages from the letter stands in the power of god , as abraham , noahs , enoch , abels , and all the holy men did , that lived by faith in the word , 't was gods power , mighty , and effectual to save them before any outward letter was written , and without the help and advantage thereof , but the outward letter is profitable to nothing at all without the help and advantage of the light and spirit within , but is a dead letter , of no efficacy for the good of souls ; and this the same j.o. who sayes , the scripture without other helps and advantages , is so absolute and perfect that we may obtain eternal life , that there 's no need of any other revelation by the spirit or light within ; but those are all dangerous , uncertain , unprofitable , in no wise necessary , fanatick figment , desestable , &c. ex. . s. . to the wonted contradiction , of himself in all t●at , and what is underhand confesses with us in totidem verbis of that scripture , which he calls the word , p. . saying , that without the adminis●ration of the spirit accompanying mens possession of it , it is a dead letter of no efficacy to the good of souls . the word light and spirit of god and christ within , nigh in the heart , but not the letter without is the gospel , which paul bare testimony to , and was sent to turn men to by his ministry , and was not ashamed of , saying its the power of god to salvation , to every on that beleeves in it , and comes in the outward ministry of it by word of mouth and writing [ and is witnessed so to do at this day as of old it did ) to many not in word only , but power and the holy spirit , giving all manner of assurance and full perswasion of it self to such as through prejudice put it not away from them , and thereby judge themselves unworthy of that eternal life , which it is the word of , that it is not the word of men , but [ as it is in truth ] the word of god , that is both light and living , and spirit , and life it self , even the light of the glorious gospel of christ the image of god , which is not letter , cor. . thining unto them both in , and also out of the darkness that is mens hearts , where the god of this world blindes not the minds so that men will not beleeve it , to the giving them the knowledge of the glory of god in the face of christ. this , and not the letter is the rod of power , which god promi●ed to send out of sion , even the rod and sharp sword of his mou●h and breath of his lips , wherewith he will now smite the nations , and slay the wicked , and reprove with equity on the behalf of the meek of the earth , whom the proud oppress , even the word of his mouth , which he will put into the mouths of his sucklings , and their seed and seeds seed , out of which he ordains strength to the perfecting his own praise against the persecutor . this , and not the weak dead letter , bible or scripture thou so labourest , bablest , and scriblest for , is that power and authority of god , able [ as the outward writing is not ] to make it self known so to be ; for the letter is as lifeless , helpless , powerless , as any other book , writing , or dumb idols that men adore and receive ( a● ye with the iews of whom thou speak'st p. . do the bible at this day ) with the honour and veneration due to god that cannot stir from the place where it s set as neither can the scripture from where it s laid no more than the turkish alcoran ; ye● , as jeremiah in his epistle sai●h of the weakness and vanity of all the idols of the heathen , whom they make powerful gods of , th●se gods , quoth he , cannot save themselves from rust and moths , though they be covered with purple , they wipe them because of the dust of the temple , when there is much upon them , men put the scepter in their hands , as if they were the iudge of the country , and daggers and axes , but they cannot deliver themselves from theeves , nor of themselves put to death one that offends them , as a useless vessel worth nothing when broken so it is with their gods , they are as the beams of their temples , upon their bodies and heads str●bats , swallows , birds , and cats , they are things in which is no breath , yet they set and sell , and buy them at a high price , they are carried , having no feet ●o walk with , if they fall to the ground , they cannot rise up again of themselves , the same , together with what follows ( caeteris paribus ) baruch . may be said of the adored best copies of the great bibles that lye in the great old mouldy popish parish mass-houses , now called the protestant churches where the bells hang , the ministers of the letter not the spirit , the elder sort of which are priests by ordinatio●● * fit in their temples and roar and cry the word of god , the law , the light , the way to life , the gospel , the power of god to salvation , as the iews do when their copy is carried about , but these gods of those idol shepherds that leave their poor flock at any time for another that hath a better fleece , can do nothing at all , cannot withstand any king or enemies , are not able to escape either from theeves or robbers , nor when fire falleth on the houses where they are , to help or save themselves , or flye away , how then shall we think they ( the books called bibles the scriptures ) are so powerful and effectual not only in themselves , but also in respect of us , as without any other helps or advantages to shew themselves to be the great authority and power of god , vis , virtus dei , to our salvation , as i.o. dreams ? if he say he means not the text , but the word it talks on , let him say so then when he writes again , and then we will take it for granted he gives the cause in question to the qua. whom he quarrels with for denying the bible , letter , scripture , outward writing to be the living , effectual , able , powerful word of god , that gives life and saves and such like , and so we shall meddle no more with him as to that matter , but so long as he will needs damn down the qua. as denyers of scriptures , and the word of god too , because they deny the letter , or text to be properly the truth , or word of god , it doth but declare and talk on , we must thereby understand him to intend the letter which he talks for . moreover as to the light of god and word nigh in the heart which the apostles preached to turn men to , and taught them , as the scripture also doth in its testimony there to , to attend to as the rule of faith and life , this is that word of the truth of the gospel , which is v is , virtus dei , the power of god , by the vertue of which power it brought forth fruit in the collossians , and in all the world where it so came , when it came unto them in the ministry thereof , which was the means by which they heard of it first , and then came themselves to hear it ▪ and to know the grace of god in truth even that grace that bringeth the salvation and appeareth to all men , effectually instructing ( as well without , as with the outward letter of it ) all that le●rn at it to deny ungodliness , and worldly lusts , and to live soberly , righteously and godly in this present world , which is the light of god in the conscience called the goodness of god , or grace given to lead them to repentance , who despising the riches of it , are not led by it to repent , and so treasure up wrath to themselves , &c. tit. , . rom. . , . this is it which brought forth fruit in the world , without sword , miracles , humane wisdome , oratory , or any inducements , or motives , but what are meerly and solely taken from it self consisting in things which eye hath not seen , ear heard , nor the heart of the animal , natural man , or of any but the spiritual man that by the spirit which only searcheth and revealeth them discerneth the deep things of god , can discern or conceive . this is that that hath exerted its power and efficacy to the conquest of the world ( so far as it hath been cap●ivated in the high proud thoughts of it ) to the true obedience of christ , causing men of all sorts , times , and places so to fall down before its divine authority , as to renounce all that its dear , underg●● all that it dreadful and destructive to nature in its dearest concernment . as for the letter , the scripture , which thou speakest of in a sense abstract from all other helps and advantages , as that which without need of any other revelation by the spirit and light within ( for these thou call'st superfluous mediums ) doth plead for reception not onely in comparison with , but also opposition to all other wayes of coming to the knowledge of god , his mind and will founded thereon , and calls for attendance and submission with supreme and uncontroulable authority , . as that which hath brought forth so much fruit , and exerted so much power . what power hath it put forth to conquer the world into such submission to the truth as it is in iesus , as christ requires , or as the letter it self either calls for ? what fruits of righteousnesse hath it brought forth in the world cal'd christian , to the glory of god , for all its being conceived in thy brain to be the power of god both in it self , and in respect of you ? look upon all litteral profess●rs that run a whoring from god the lord , the spirit and the light that shines in them , there shewing moral good and evil , and spiritual good , and spiritual wickedness also ( for the fruites of the spirit , and works of the flesh , and the lusts thereof , envy , hatred , lasciviousness , &c. are manifest , and what ever manifests them , and all things in the conscience , is the light within , which is the armour against the one , and the enabler to the other , and not the letter wihout which only sayes so of the light and see what works most abound in the most reformed nations and churches of it , that are turned aside from the truth it self to a meer talking of the text that talks of it , are they not the same that are to be found among papists that live by no other professed rule but tradition and popish putasion ? yea set aside that grosser sort of superstition and thicker cloud of superfluous ceremonies in matter of outward observations in religion , in which the kingdome of god , which stands in inward righteousn●●s of the heart , expressing it self outwardly in the life , comes not as to moralities , mercy , iudgement , equity , honesty , innocency , love , purity , humility , faith and fear of god unfained , which are the end of carnal commandements contained in ordinances , and bodily exercises that else are profitable to little , which said moralities , as little as thou makest of moral obedience , moral good is that which the light in all mens hearts may avail to lead them to , p. , , . as if these were some pedling trivial matters that god regards not , which yet indeed being done in the light , out of which god , who is light , accepts of nothing , nor hath pleasure or delight in any of your litteral performances , are n● less then spiritualities fruits of the spirit , and of the spirics only , and not the letter , bringing forth ( for the letter never yet brought forth the spirits fruits in its ministers and children , who for all their searchings and lookings into , and labouring for the letter , sow to the flesh still , as the scribes and pharisees did of old , that trusted in moses and the prophets writings , and of the flesh reap corruption whilest the ministers not of the letter , but the spirit the children of the light , sow to the spirit , and of it , and the light reap the life it self , and these are the weightier matters of the law , i say , as to the foresaid moral matters ( saving the grosser dimnest of their devotions are not the same that is to say , as good fruits found among poor papists as amongst you , and as bad among you as with them , and as unsound ? yea v in tu c●rtis iudaeis ●ppeder● , wilt thou judge and disdain the concised letter-lauding ●ew , o thou meerly rantized scripture-profissing-christian , when they , who make their boast of the antient ceremonies and letter of the law , do not more through breaking the law in the morals and spirituals of it , then ye , who boast of the later letter and ceremonies thereof , through breaking the weightier moral and spiritual matters of it do dishonour god ? is not your vine a● the vine of sodome to the lord notwihstanding your solemn meetings and sabbaths , and fasts and fained forms , and many things that god never required at all , as much as theirs , who were punctualin performance of the very things that god himself required ? and are not your goodly grapes of injustice , cruelty , whippings , imprisonings , persecutings of tender conscences for tel●●ng truth , for not paying tythes , &c. and all other iniquity , dissoluteness and propaneness that overflows in vniversities , cities , countries , as the grapes of gommorrah , as theirs were , and as clusters of gall and wormwood ? yea shall not the gentile , the hea●hen , as ye call them , the uncircumcist●n , the unchristned people , as to the letter , that by the remants of the pure nature ( for the cor●upt nature only breakes the law * ) do the things contained in the law and shewed them in the light within them , by which they are a law to themselves , and go accused or excused in their own conscences before god , judge as well thee , who by the letter and baptism transgressest it as the iews who by the letter and circumcision do transgress the law , and rebel against the light ? is not as much of the true righteousness found among many heathens , as among most litteral christians , who ever name the name of christ , but never depart from iniquity ? what geat efficacy and power then hath the letter alone of it self without any other helps , advantages , or any other revelation by the spirit and light within put forth and exerted to the conquering of the world , and the bringing forth of fruit in all the world , when as it is evident that it never yet subjected any one , whether minister or professor of it to the perfect obedence of it self in the main matters of it , as the light and spirit hath done done the children of it : as for our parochial and academical livers by the letter ( temporally i mean , for otherwise they live neither by the letter , nor the light ) but beside both , both they and their bible-blessing beleevers are far from answering the call of their very literal rule , which is all they own under that name and notion : that they are not come by it into the faith that ever they shall conform to it , or be perfected in holiness , or cleansed from sin by it either in this world , or that to come ; for whereas much of it is written in way of warning not to sin , ioh. . . and is profitable and powerful [ as they say themselves from tim. . . which speaks of timothy men of god only , and also not exclusively of all other helps and advantages from the spirit and light as i.o. but as in conjunction with faith , which is in the light as is shewed above ] to make men wise to salvation and perfect in good works , they are so far from beleeving it possible in this world not to sin , and be perfected in holiness or good works , that they deny it as little better than plain popery to affirm any works done , though by christs own power in us to be truly or perfectly good , or any better than dung and filthy rags witness t.d. who ( as above said , p. ● . of his pamp. ) sayes the righteousness wrought in paul after his onversion was christs and yet renounced by him as dung & damn it down ●● doctrine of devils to teach men that they may be fully free from sin here , witness t. rumsey , whose blinde judgement therein t.d. justifi●r in p. . of his ● . pamph. and that its most false to say the scripture either doth , or can obtain its end fully towards us while we are in this world , and yet that it is of no use to us in the world to come also ; so denying again what other whiles they affirm of the power and perfection of the scripture , the perfection of which [ say they ] stands in no other thing than in sufficiency to effect its proper end which is with them the most perfect instruction of men in the knowledg and wor●hip of god , so that they may obtain eternal salvation , witness i.o. whose k●unds and contradictions to himself in that point i shal here see down in his own words englished , which were written by him in latine * j.o. god the author of the scripture being the most perfect agent , must necessarily , act for some end , therefore in the declarati●n of his wi●l in the scripture , 't is sure he had some propounded end ; but ●her●as the end is t●of●ld . ● . v●tima●e and ●emo●e . . next and immediate , we state the ultimate , supream and general end to be his own glory : the immediate or next end of his giving the scripture● , and so of the scriptures themselves we con●end to be our direction in the knowledge of god , and obedience to be yeelded to him , that at length we doing his will , may obtain eternal salvation , and the enjoyment of himself , for this is the end of the worker , and of the work . what god intends by the scriptures that they , to wi● , morally , and in the way of operation proper to them d● effect . but when a● the perfection of every discipline consists in relation to its end , and that is to be held perfect w●ich is sufficent to its next end , but that imperfect which cannot obtain it prop●sed end the perfection of the scriptures can consist in no other thing then in its sufficiency in respect to its proper end , which is the instruction of men in the knowledge and worship of god that they may attain eternal salvation . in this sense therefore we assert the scripture to be the most perfect rule of the whole worship of god , and o●r obedience . reply . whether ●●ere be not a more perfect way of our instruct●on in the saving knowledge of god then the scripture appears elsewhere , where i shew no saving knowledge of god comes any way but the inward revelation of himself in us by his light and spirit . here only obse●ve i o. confusi●ns and confutation of himself in this above , by that which follows , when the quae. say the scripture is perfect to its own proper end , and its end being obtained , it ceases : then quoth he ) * it s most false that the scripture obtains it whole end in respect of us while we are in the world , therefore till heaven and earth pass away , not one j●t or tittle of the law , i.e. letter with him shall fail , for not only the begetting of faith , but also the building up in it while we live here is the end of the scripture : so then its end which is begetting to , and building up in the faith is not effected by it here ; is it then in the world to comes 〈◊〉 no neither ( quoth he in the self-same section ) the use of the scripture sh●●● cease then being accomodated only to our present state and faith also , as founded on it ●●●ll be done a●ay . ex . s. . here then is the round i.o. makes with a cris-cross in the middle of it , viz. the perfection of the scripture which we plead and affirm , and of every thing else , is its sufficiency and efficacy to accomplish its own proper immediate end , and what ever doth not so is imperfect ; the immediate end of the scripture is its direction , instruction of men in the saving knowledge of god , his will , worship , their obedience and duty to him , the ingeneration of faith and edification up in it to salvation ; this whole end of the scripture its most false to affirm that it accomplishes till the world to come ; it must do it in this world , or in the world to come ; in this world it cannot possibly do it for perfection in the faith in holiness & freedom from sin here is not attainable ; in the world to come it cannot possibly , for there both the scripture it self , and also the faith it se●f , that is founded on it , will cease to be of any use at all , being of use only here , ●nd shall be both done away . verbum sat sapients , insipienti plura plus satis . never did i see such rounds and crosses and confusions , and contradictions such self-confutations and net-works , and checker-work and webs , and snares , as i.o. makes , and hangs hampered in himself when he hath done , made and woven among any , but our wofully benighted divines , all whose works are done in the darke , isa. . . in all my dayes before . is the scripture then the power of god to salvation , able , mighty , effectual , available to its end , that is to save the soul , as i.o. sayes it is ? ( no quoth i.o. ) it is not , it s most false to say it doth , or can avail to its end in this world , & in the world to come its of no force ; so if it be the power of god ( as i.o. affirms it over and over again it is ) it must be in some world that is past away , or some new found world or other , for he himself sayes its neither in this present world , nor that to come , neither now , nor hereafter , neither here nor there : but alas , as the world it self , wherein he fancies such a thing to be , is none knows where , but a meer chimaera of his own coining , hatcht no where but in his own head , the shop where and whence many more such like toyes are shapen , sold and uttered among such as having sold the truth , are willing rather to trade in utter untruths then in nothing at all , and not receiving the love of the truth that they might be saved , but taking pleasure in unrighteousness more then it , are given over to strong delusion to beleeve lyes that they may be damned . for seriously that the letter or scripture is the power of god to salvation , or that word of god which brings forth any good fruit to perfection among either the seedsmen the ministers of the letter , that sow nothing but their own senses and thoughts upon it , or in the stony , thorny , common high-way ground of parish peoples hearts , in which they sow , the letter mingled with their own chaffy cogitations saying , hear the word of the lord , when yet they confess themselves neve heard his voice . this however ye imagine , oh ye power less , profitless prophets , is a meer no such matter ; for that is the word or seed that is sown by the supreme sowes the son of man himself in the same field or world of mens hearts , in which the world is , where the devil in the dark night while men sleep and watch not to the light , sows tares among the good seed , which where it lights on honest hearts that hear and heed the word patiently , continuing in the keeping of it , brings forth abundantly in some thirty , some sixty , some ●n hundred fold . indeed the letter , the text or scripture , declares , and bears witness to the word , which is absolutely necessary , effectual , perfect to the ends aforesaid , which is the power of god , the light of god , the wisdome , saving truth , immediate witness , clearest way of revelation , soul-cleansing law , sure foundation , most perfect rule , immoveable stedfast standard of gods setting up , but it self is nos all , nor any of this , nor doth it at all any where avouch it self to be any of it at all . the scripture points to that , which is the power of god by the being of which , in and upon his people , who only own and joyn to it , they are made a willing people in the day thereof , when such as turn from , and against the light , which is the power , and labour in the weak naked letter labour in vain , and are left unwilling to leave their lusts and lives for christ , as his maryrs or outward witnesses did in all ages : but the letter it self is not power of god , that sustained them in the suffering , and inabled them to forgo what was dear to them , and to undergo what was dreadful and destructive to nature in its dearest concernments . the letter tells us that the saints did so , and tells us , and all saints that we should do for christ , but the power by which this is done is another matter , then a letter ad extra , even the inward light , word and spirit , that thou doest despite to , even that in the conscience , that made them indure as seeing him who is invisible , and discovered the dark●●ss , upon the discovery of which they rather chose death then to own it as light and truth , not only in ages as high as moses , who by faith in the light chose affliction rather then sin , and feared not the wrath of pharaoh , but also from him downward as low as maries dayes , in which some died for denying the darkn●ss of the popes d●ctrines of transubstantiation , &c. which the light in their consciences told them were too gross to be of god , who yet by their confession could not dispute against it with vniversity sottish sophisters , doctor dunces out of letter , nor so much as read a letter therein , and also as low as these dayes wherein by the power of god many are born up to bear the trials of the cruel academical mockings , scoffings , scourgings , in●lictings , stonings , bonds , imprisonments , abuses to death , witness one of the first of the lords two hand-maids that were sent to warn the vniversity of their universal abomi●ations at oxford in the time of i.os. vice chancellorship there ▪ who perhaps may not be so learned literally , though mystically and spiritually more in the letter , as obtuse ācuti ●omun●ione● , many of those dull-beaded nimble disputers out of it are in their bald fashion of syllogistical form . neither did the letter either of the old testament ( which is the letter without , of what things soever written ) or the outward letter of the new , ever conquer the world in which thou sayest it brought forth so much fruit , further then into a meer empty fruitless form of godliness without the power thereof , insomuch that though as to the primitive christian churches , while they kept in the light , which the apostles ministry whether by word of mouth , or writing , letter , scripture , was to turn them to walk by , and beleeve in * and in the spirit in which they began , till foo●ishly being bewitched from obeying the truth it self they turned aside to the outward text that tells it , and so thought to be made perfect by the flesh , and the fleshly bodily exercises they found in the letter , which once used were as low , weak , begge●ly elements for a time ) the power of god , and godliness was much ●elt among them , and abode with , and upon them to the prevailing against the powers of the earth , and the overcomming the world it self , and satan the prince of it by the blood of the lamb , and the word of his testimony , not loving their lives to the death , and much fruit of the spirit , and of righteousness was brought forth to the glory and praise of god. but when synods and councels , doting doctors , infatuated ghostly-fathers , and such as admired their persons as they the persons of the apostles and primitive disciples , began to bundle together what they could get of the w●itings of such as were coaetaneous with christ and the apostles , and , without any such order from either christ or the apostles , to canonize what in their conceits might be useful to others , as they had found them , t is like , to be to themselves , into a rule or canon , and stated them into a common standard for all to have their sole recourse to in soul-cases . and matters of christian faith and holy life , and so to adore the dead letters of those holy living men , and to run a whoring after some remnants of writings that dropt from them then , in the whole world now called christendome instead of an apostolical spouse of christ , as christians were at first , presented a chaste virgin to himself by them , there stands up an apostatical strumpet that had the letter and good words written there , but neither the life of god , nor the word of life therein testified to , that ( according to the nature of error which is ever multiplying ) degenerated more and more into the dark , till at last being gone from the word , spirit , light and life within to the outward letter that relates of it , they ran into the wildernes of their own numberless senses upon it , so that they lost the letter also , and fell from it into tradition , and a thousand old wives fables , and though it is good and acknowledged so to be ( so far as it is ) that the protestants have marched from rome under the conduct of the le●ter , yet for all they are come back from the blinde screel scrawls of the popish scribes for their smoaky imaginations to a pretensive profession of , and prate pr● scripturis for the scriptures , unless they march on according to the conduct of the scriptures till they come into the light and spirit , which they point to , and by a dotage upon the scriptures ye would run from , they are not so much , as come yet to the scriptures , nor to conform to that counsel of the prophets and apostles given in it , but are yet erring from the scriptures , even in and by their very eager scriblings for it as the only most perfect rule , and from the only rule of faith , and way to life , the letter is as loud for ( but that they are dull of hearing as they in their naked writings are loud for the naked letter it self . and so it comes to pass that as israel was of old who was as laborious in the letter , & busie about the bible and strict for his scripture-standard , as our israel * for the self-same , which yet they confess too is abolished as to the litteral observation of it , with the appendix of a few of stories and letters , and revelations of those holy men next to christs time , who by the spirit wrote much more then is there own'd as their standard ; i say , as the old israel proved as to god an empty vine , hos. . bringing forth fruit only to himself , so is our national gospel israel an empty vine , fruitful to themselves in temporals , and ( in su● gerere ) in such spiritual also as their religion lyes in , viz. in empty forms of fastings , prayings , pra●sings , preachings , singings of davids psalms with doegs spirit . text , applauding treatises , talkings for tithes , multiplyings of ministers of the old testament not of the spirit , but of the letter , that may labour soundly to the blowing out if they cou●d tell how ) of the qua. extolled light , magnifyings of the maintenance for such ministers as maintain themselvs out of augmentations by the impropriations of kings , bishops , deans & chapters lands , tenths , first fruits , and such levitically legal ●molumenis far better than they are able to maintain either the true internal eternal gospel , which they are utterly ign●rant of , or their own external gospel either against the qu. who maintain the true : but utterly as fruitles to god , as full of leaves and broad shews , wherein they flourish ; yea as barren as the figtree that god came three years together seeking fruit from , and finding none , for which the word had long since gone forth effectually from the lord ( but that intercession is yet made for it by the dresser of the vineyard , who digs and dungs it in hopes of somewhat , but hath yet from it as small thanks for his great pains , as the unskilful dressers ( not to say devourers ) of it have great thanks for their small pains ) cut it down , why cumbreth is the ground ? so what thou so pompously utterest i ▪ o. on behalf of the efficacy of the letter in this particular as the all-sufficient , all-accomplishing power of god in its self , and to us ward to salvation , and such like , is nothing so ; nor doth any one of all scriptures cited by thee in proof thereof evince any such thing , they all excepting that in tim. . which , as it may relate to an inward scripture thou yet searchest not , if intended of the outward , yet not without the light and spirit within , which said light and spirit , thou still excludest and damnest down as detestable , and no way needful to be so much as concurrent with the scripture toward salvation as is shewed above ) intend no other word or light then that which is uttered and shines within in the e●rt . iam. . . expresly speaks of the wording rafted there which is able to save the soul , which 〈…〉 ●innate word ( for it s there put , planted , and sowed as his seed by the lord himself ) some refuse and reject to walk by , whose condemnation it is , some receive it hear it , mix it with faith in it , beleeve in it to the salvation of the soul. in joh. . . christ speaks of the same , and not of any outward scripture , for by that word ( their word , is intended the word which they preached or held forth or testified to by their words in their preachings and writings as that which men were to come to hear and beleeve in , and do , till t●eir beleeving in which , though they sh●uld or do beleeve historically the outward declaration , as the papists do the litteral declaration at this day with their heart and confess it with their mouths , that the lord iesus was raised fr●m the dead , yet they perish and beleeve not on the name of god savingly or to salvation : which word is not the letter , nor their preachings , but that which the letter , and their oral preachings testified to , that it was nigh men in their hearts and mouths that they might hear and do it even the word of faith which they preached . compare ioh . . with rom . , . which word that they preached , was not their preachings or writings , or scriptures , but that which in their preachings and writings they called them to hear , which was not a word without , but the word nigh in the he●rt , between which words and writings of the preachers and writers of the scriptures , and the truth , faith , doctrine , light , gospel , holy matter , which they preached and wrote of , if our divines cou●d keep constant in distinguishing at all times , as they do sometime , they would come out of their conlusions , wherein they are found jumbling things on heaps without heed , into the clear understanding and comprehendings of the truth ( in their heads at least , whether it may have place in their hearts and lives or no ) that is , saving their being ashamed to own it from babes , and chusing rather to be ignorant then submit to be taught by them , so often told them by the qua. t ▪ d. sayes , it s evident the word spoken of rom. . . in the heart is the holy matters contained in the scriptures , the things contained there , pag. , . of his . pamph. rep. who doubts of that ? but are not the holy matters one thing , and the outward letters that write of those matters another ? the things written of , which the scripture sayes are in the heart , one thing , and the scriptures that write of those things another ? why then do you jumble these together as one in your blindly busie brains , which are so bewitcht that ye either cannot or will not own that from the qua. without crying out of them as deniers of the scriptures to be the word of god , which your very selves are forced to confess to the truth of ? for t.d. dances between within and without in the fore-named pages , as if he could not well tell where to be , nor what to say the word of faith they preached is ; himself denies not from col. . . which i urged , but that it was within the colossians , but yet because we say its within , a light within , he will needs say , [ and so he had need , or else he could not out word us ] it s the letter without also , the word spoken of in the heart , is meant , quoth he , of the holy matters contained , . declared of in the scriptures , which are , say we , the living word , light , gospel , &c. and yet in the same page the word spoken of is without , or it is the letter of the scriptures , quoth he , also , though at the beginning of the dispute upon that subject , when i told him wee denied the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the outward writing or letter written on paper with inke to be the word of god himself , p . pamp. he denied the same with me saying , you cannot beleeve us so simple surely as to affirm the scriptures in that sense to be the word of god , but we mean the matter contained in the writing , &c. and p. . when i said the scripture is not the word of god , for that is within , but the scripture is without , ●rging , rom. . the word is nigh thee in thy heart . you read not all , quoth he , t is in thy mouth too , so that it is without as well as within . rep. oh gross , what an absurdity is here , as if that which is in the mouth of a man were not within , but without him ? if t.d. should tell mee of a man , that is no monster that his teeth and tongue are in his mouth , and i should reply t is a mistake , for that which is in the mouth of a man is not within , but without him t.d. would suppose me to be some monstrous simpleton and a doer of the said man no little wrong in making no less then a monster of him , by saying his teeth , and his tongue are all ad extra without him , when they are no otherwise then other mens are , al orderly within his mouth ; but i must take this of his , who sayes the word is said to be without a man while it i● said to be in his mouth , for the voice of wisdome from him , or else the qua. folly will not be manifested to all men by it , but much more of his own then all theirs amounts to : and so as wise as he is in his own generation byond the children of light , i shall think my think of this to my self , and to let it pass with no more then this notice by the way to the reader , . that as the word is in the heart shewing good and evil thoughts , there searching and separating between the precious and the vile , which is the work of the word and mouth of god there , ier. . . so it is in the mouth distinguishing between the good and evil words there , in the particular persons in whose mouthes it s planted , and put for that purpose first according to the promise , isa. . ult . my word which i have put into thy mouth shall not depart out of thy mouth , nor of the mouth of thy seeds seed for ever , from out of the mouth of which seed of god the righteous race , which are mostly babes and sucklings to the wise and dispute●s of this world , psal. . . mat. . . it is secondarily to go forth , as the strength of the lords ordaining against the enemy in the latter dayes , jer. . . . that it is no news to me now that t.d. sayes in the mouth is without , which was somewhat strange to me at first , till i was acquainted with his quaint and coyn'd kinde of distinctions and sinister senses , and many unc●uth meanings , that he puts upon scripture phrases wherewith to blinde people from being begotten into true wisdome by that which he calls the qua. folly , for t is his usual manner of expounding , and the ordinary meaning that he gives to these two terms ( in ) and ( out ) to say by ( within ) is meant ( without ) and by [ without ] [ within ] for as he counts the righteousness of c●rists person without us to be in us to our justification whilst not inherent in us , but in him only . so the righteousness wrought and fulfilled in us by his power and spirit not to be in us , but without in his person only ; for rom. . . in us [ quoth he ] imports not in out persons , but in christ , p. . . pamph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which he thought had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , luke . . by in you , in among you without , p. . . pamph. and so i.o. will have to be expounded in that place to avoid the dint of that doctrine of the qua who tell of a kingdome and righteousness within men , that are not in it , which he confesses is used but in one more place in all the new testament ( as he calls the new letter of it ) viz. matth. . . and there it s used for the inside of a vessel , cup , or platter by christ , saying to the blinde pharisees , first cleanse the inside that the outsi●e may be clean also ; yet in luke . it seems , quoth he , to be used in the same sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so making it thus the kingdom of god , ad vos pervenis , is come to you , & a t.d. does ] within in effect to signifie without , ex. . . . and so in the place in hand in the mouth is without , quoth t. d. which fine new-fangled way of respondency to an opponent urging otherwise an irresistible truth , i should never have learnt , had i not met with these two sophistical shufflers , howbeit now i h●ve learnt their wonted way of winding away from plain truth , i shall t●e●eby learn at least to avoid it , turn from it , and pass away , but shall never learn how to walk in it , it is so crooked , unless i mean to leave the good way of uprightness to walk in the wayes of darkness . now as to i.o. though often he puts a difference between the writing and the doctrine , and sayes the scriptura formaliter , or litera scripta is one thing , and the materia or veritas scripta is another , yet rather then he will give the question to the qua. who care not whether he doth or no , which question as is shewed above , he is not ashamed basely to beg , he will distemper and conjumble all that together again into one chaos or lump of confusion , which he had once orderly set asunder , and therefore drives on in gross , without dividing between the scripture , writing , letter , or text , and the word , doctrine , light , or truth that 's written of , and earnestly endeavouring to blend all these into one . and though for haste jumbling and posting on he gets many a stumble by the way , whereby he layes himself on the ground , yet up again he gets , and on he goes , though haltingly , never heeding how he interfears , nor feels how he often hacks and cuts one leg against the other , hoping that so long as he stands not still , nor gives quite out , nor lyes flat , he rids ground as well while he stumbles on , as when he seems to slide away more smoothly ; but his blinde blundering● , in which he thinks he posts on unseen , are noted and seen by such as are not far behinde him , who finde him full of fl●ws , altering often where he himself supposes his work is most firm ; and what ever he thinks of it himself , yet to every understanding reader he little les● then gives the cause in effect , not onely in other places ag●inst his will and unawares to himse●f , but also in p. . where is a passage that while it here presents it self to me , i must take notice of , lest i let it pass altogether , and finde not a fitter place hereafter to observe it in j ▪ o. it is the writing ( quoth he it self it now supplies the roome and place of the persons , in , and by whom god originally spake to men : as were the persons speaking of old , so are the writings now ; it was the word sp●ken that was to be beleeved yet ( as spoken by them from god , and it s now the word written that is to bee beleeved yet ( as written ) by the command and appointment of god. rep. all this i grant to be very true , but tending to the overturning of j.os. own cause , and purpose in it , which is to prove the scripture or writing to be the word of god , and to the confirming of the qua. cause , who against him deny that assertion ; for the word spoken and written , even , as spoken and written , by gods appointment is that which we say is still within the hearts of men , though witnessed to without in the ministry of prophets and apostles preaching and writing of it , as that in which they were to beleeve , in which beleeving according to the voyces and scriptures of holy men calling them thereto and beleeved by them they thenceforth , and not before , were said to beleeve on the name of god , through which beleeving in it they had life : but what 's this to evince the writing to be that word ●hus spoken , thus written of , which was another thing , which was as truly be●eeved in to life , before it was written of , as after ? oh , quoth j.o. as were the persons speaking of old , so are the writings now . true whence in his own words i argue back ( ad hominem ) on him thus , as were the persons speaking the word of god old , so are the writings now . bu● not the persons preaching , no nor yet their preachings and speakings were the wo●● of god they preached and spake of , but only means , by which men were brought to beleeve in the word of god : what 's paul , what 's apollos , but ministers by whom ye beleeved ? cor. . . therefore the writings now are not the word of god written of , but only an outward means by which men are brought to beleeve in another thing then the ●ritings for life , even in the word of faith nigh in their own hearts which the prophets and apostles preached and wrote of , that i● order to life men should beleeve in it . i.o. and now as to that text , heb. . . which thou citest also p. . reciting the words of it ; which are these , the word of god is quick and powerful , or , as thou there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , living and effectual , sharper than any two-edged sw●rd piercing even to the dividing asunder of soul and spirit , and of the joynts and marrow , and is a discerner of the thoughts and intents of the heart . rep. i cannot but stand almost astonished at thy stupidity in expounding that text of scripture of the text of scripture , and of that terme there the word of god ) of the book called the bible , which the business of thy book is mostly about , sith the efficacy and power of the word here spoken of is far beyond that of the letter or scripture it self the inefficacy and weakness of which i have shewed above ( specially abstract from the spirit and light within , in which way thou asserts the sufficiency of it , witness thy own words above rehearsed ) as to any such mighty matters as are here mentioned . is the letter the scripture sharper then any two-edged sword to divide asund●r soul and spirit &c. a diver into , a discerner of the thoughts and intents of the heart ? what thinkest thou by the two-edged sharp sword that goes out of his mouth , that rides the white horse with his vesture dipt in blood , and the armies in heaven following ( not in lawn sleeves , sarcenet scarffs , sattanical go●ns , canonical coats , scarlet formalities , white surplices , velvet , plush black gippoes , and such like scholastick superfluities ) but in fine linnen white and clean , i.e. the righteousness of the saints , rev. . . , , , , , , . is it the letter , or is it the sword of the spirit a prime part of that armour of god , armour of light intimated , rom. . . eph. . . . which is the word of god , and the sharp soul-searching , heart-piercing , living , life-giving word that is here spoken of ? for it s the spirit that quickneth , the letter killeth and is dead ; the sword of the spirit , is the spirit or words of christs mouth , which he speaks , which are spirit and life , not le●ser , which word of christ , is the word of god also , as christ himself the lord , that spirit is , cor. . which was in the beginning before letter was , and was with god , and was god , for the three that bear witness in heaven the father , word , and spiri● are one , and all three spirit and light , and the letter is none of them all , and these without the letter are effectual , and wer● so before it , though t.d. sayes the spirit was not wont to be effectual without the letter , p. . of his . pamph. but the letter and its revelation is not sufficient and omnibus numeris absolute , &c. as j.o. darkly divines , to effect and perfect all things as to gods glory and our salvation of it self , so that there 's no need at all of any other witness or revelation by the spirit and light within . t.d. indeed ( if any , save such as are bewitcht and befooled already , would be such fools as to follow his foolish fancy ) would ( and what parish preachers do not the like ? ) make men beleeve by his non-sensical blinde wayes of proving it , as if it were so at lea●t ( and that is a little more moderate , then i.os. boundless elevation of the letter , which hee makes little less than all in all that the spirit was not wont to be effectual without the letter , in proof of which his false assertion ●e urges , rom. . . the same text that i.o. wrests the same way ; faith , which is the spirits work ( quoth he in the forenamed page ) comes by hearing , hearing by the word of god ; which terme the word of god there . t.d. and i.o. and their adjutants generally take to be the scripture text , though if any measure of right reason did rule in them they might see in the same chapter that the word of faith , by which it comes , is that they preached to be brought nigh in mens hearts and mo●ths by god himself , that there they might both hear and do it , deut. . . but so far is his position from having any truth in it , as much as he stands up ag●inst r.h. who justly withstands him in it , that if his own eyes were but half open , he could not but see the flat falsehood of it , yea it is so palpable that before all the world i will here lay down the very contrary as the truth , viz ▪ the spirit was wont to be effectual without the letter : and why he should lose any of his authority , power and efficacy by mens writings as they were moved by him , he is either wiser then i that can tell , or else very fond in asserting what he can tell no reason for : and that the spirit , or sword of the spirit , which is the word of god ( whether we understand it of christ himself that spirit , cor. . that quickning spirit , cor. . . who is called the word of god , rev. . . or the spirit of god and christ , which is so called also , eph. . . ) was wont to be effectual without the letter of old , before there was any letter for him to work by , is so clear , that t were to light a candle to see the sun by to go about to prove it ; yea as i.o. sayes in a case that is clear ( i mean clear contrary to what he asserts in it ) ex. . s. . so say i in this , ad solem caecuti●● necesse est , &c. he must be so blinde as not to see the sun when it shines upon him , that is ignorant of it , or assents not to it ; since as r.h. told him then it was so , so i tell him here over again in r.h. his words , with the addition of the long tract of time wherein t was wont to be so ; the sword of the spirit is the word of god , which was effectual [ two thousand years ] before the letter was . and this i the rather assert against t.d. here in this place because he is so ignorant as to tax r.h. there for usual speaking non-sense , and for underst●nding non-sense as well or better then good sense , in that when t.d. said , the spirit was not wont to be effectual without the letter . r h. repeats him , saying thus , the sword of the spirit is ineffectual without the letter which in effect is all one [ if t.ds. eyes were well open to see clearly what the spirit is , and what the letter ] and then replies thus , the sword of the spirit is the word of god , which was effectual before the letter was . now i demand of thee t.d. . where is any non-sense r.h. spake , whose words i here speak after him , that i may clear them from thy unjust cen●●re of non-sense ; and if r.h. understood any non-sense , as thou sayest he did , then that must import that thy self with whom he was then in discourse hadst spoken some , for he could not understand that non-sense from thee which thou never speakest : out of thy own mouth then at least thou art condemned for speaking some non-sense , if a man were minded to prosecute thee for it , for habemus ret●● conficentem , we have it from thy self if it were so ; but though thou tacitly taxest thy self with non-sense , yet i shall do thee that right this once as to clear and exuse thee from thy own false self-accusation , for in truth both what thou spakest , and what r.h. spake was all good sense , as to the intelligibleness of the phrases , unless thou account every sentence to be non-sense that is false as to the matter propounded in it , as in a sense thou mayest , there being no sense nor reason for it that any man should affirm and tell an untruth , and then i confess thou spakest non-sense , and r.h. good sense , sith his saying was true , and thine was false . for the sword of the spirit which is the word of god , and the spirit it self , and not the letter , as thou who art somewhat low and implicite , not very loud , me thinks , nor express as if thou durst not for shame speak out thy minde about it seemest to make it , was wont to be effectual without , and was effectual before the letter was . but here 's indeed the very knot of the business , thou deemest r.h. to utter non-sense , in not being so non-sensical , as , with t.d. i.o. and their chronies to interpret the sword of the spirit there called the word of god of the outward letter or scripture , that is the thing will not down with t.d. without straining at it as a peece of non-sense to assert the sword of the spirit not to be the letter , witness t.ds. words of r ▪ h. t.d. as for what he says , that the sword of the spirit is the word of god , if he meant like a man in his oppositions , he must mean christ , who but once is called the word of god , rev. . . and christ cannot be intended , eph. . because he is not the sword of the spirit , but the spirit his sword rather ; for by the spirit he works in the hearts of men , and therefore , gen. . . he sayes , my spirit shall not alwayes strive with man , which is meant of the holy ghost , as will appear by comparing it with act. . . where stephen tells the jews , ye do alwayes resist the holy ghost , christ by the common operations of his spirit strives with men , and by the special operations thereof pre●ails , with them . rep. in this parcel is more truth granted to the qua. then t.d. himself understands so to be , or will ever stand under the force of , when made use of by them against himself , for he sayes the spirit is christs sword by which according to g●n . . . act. . . he works operates [ in ] men [ mark his words ] and is said to strive with them that alwayes resist him , even ( in ) themselves . i could never yet get it granted from t.d. or any other contenders against the truth in this point , that christ had a spirit of his in men , by the operations of which he is said in those two texts to strive with them [ n themselves ] for howbeit its the common doctrine laid down positively by themselves unawares many times , yet when they meet with qua. in verbal discourses , who urge these two self same texts , and that in pet. . , , . by the which spirit christ preached to spirits in prison , which were disobedient in the dayes of noah , &c. and that ioh. . , , , . concerning the spirits convincing the world of sin , &c. in themselves ; and that ioh. . , , . of christ the light coming into the world , i.e. the word which is in mens hearts , there condemning the evil deeds , even in the dark cells of wicked mens own consciences , which light is sent not to condemn , but ( unless men love the darkness more then it ) in order to their salvation , and that they might be saved by beleeving in it , vers . , . and that text also , ioh. . . concerning the tru● light , which is christ , enlightning every man in the world ; all which places , and many more are parallel together in this point , among all the several sorts of shifts whereby to shuffle of the sound doctrine of the qua. this is most commonly made use of viz. that the strivings and shinings of christ by his light and spirit with and unto the sons of men [ which they dare not deny neither to be universal , and yet do own ten parts to one of the world too to be at this day without any true outward gospel ministry or traditions by by men or letter of scripture ; o rotas , where 's the beginning and end of these mens rounds ? ] are not by any light or spirit of his that is in them , for that measure of his light and spirit within wee call men to , they name natural , imaginary , figment , fanaticisme , enthusiasme , and , ironically , that infallible doctor , qualitas nescio quae divina seu anima mundi omnibus mista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , merae tenebrae , caecitas , nes●io quid , ni●il , nothing and much more as i.o. pleases , but by a letter and ministers of the letter without them only ; he strives and shines by his spirit , say they , and reproves and convi●ces the world that resist , but t was of old by the outward ministry of noah only a preacher of righteousness , t is since by the scripture and ministers of it that preach outwardly out of it ( though perhaps not one of an hundred in the world ever read it , or heard it preacht on ) but not by any measure of his spirit , or immediate workings of any light or spirit of his within the hearts of the whole race of wicked ones ; these things are not common to all , nequé enim spiritus christi [ quoth i.o. ex. . s. . ] esse potest cum sit quid omnibus sommane , this light the qua. talk of cannot be christs spirit , sith they make it a thing common to all . and t ▪ d. p. . pamph. you speak of a light that every man hath in all ages and generations . and p. . . g.w. saying , christ was given a light to the nations . t.d. denies that the gentiles had been at all enlightned by christ , unles you mean as god , quoth he , and say i , what should we mean else ? is not christ god , and his light the light of god , and his spirit and word , the spirit and word of god before christs coming ? but in the parcel above , we have it under t.ds. own hand , what need we say more , or use more witness nnless , the false witnesses agreed better together then they do within themselves , and with each other , for vve can either turn each of them to himself , or one of them over to another vvellnigh at any time for an ansvver , that the spirit is christs sword , and by it hee works in the hearts of men , i.e. all men , in proof of vvhich , gen. . . act. . . are urged by t.d. himself , vvhich grant of his vve shall take and lay up against the time to come , that if he deny christ henceforth to have a witness , a spirit , a light of his in the hearts of all men vve may wound him vvith his ovvn weapon , and slay him vvith his ovvn sword , vvho yet vvhether the qua. meddle more vvith him yea or day , vvill , as to that life he novv live , vv●ich is partly in wickedness and partly in his ovvn foolish wisdome and unrighteous righteousnesse , be slain at last vvith that two-edged sword i am to return to talk of vvith himself and i.o. vvho are to dye to vvhat they novv are by the dint of it before they ever knovv the lord , or that gospel of his they both fight against , and then they shall learn that sword of christs mouth , and sword of the spirit to be the light and spirit within , aud not the letter they are so loud for , vvhich letter yet as an instrument or sword in our hands , vvho are acted against them by the spirit , vvill furnish us sufficiently to slay them as to their silly senses on it , effectually enough in all reason and conscience . and novv vvhereas t.d. dreams that by r.h. his saying that the sword of the spirit is the word of god , if he mean like a man in his oppositions he must mean christ himself , who cannot be intended , eph. . sith he is not the spirits sword but the spirit his ; and so thinks he hath it cock-sure , that since t is not christ himself it must be the letter that is there called the sword of the spirit , and the word of god , as if there vvere no third to be assigned as in opposition to the letter : for this is his argument in form , viz. the sword of the spirit , is either christ or the letter , not any third , but t is not christ , therefore it must be the letter . reply . what if i tell him by the sword of the spirit there called the word of god , one may mean a third , as paul doth in that place , that is neither christ himself , whose sword his spirit is , nor yet the letter which undoubtedly is not it , and yet mean like a man too ? yea verily be means not like a spiritual man , but smells lik a minister of the letter , and not of the spirit that means it of the letter , and not of the spirit it self , for spirit it is , as the letter is not , and the word of god , whether understood of the lord himself , that spirit , cor. . , . which is called the word of god , rev. . or of the spirit of the lord , cor. . , , . which is also the word of the lord , and two-edged sword that goes out of christs mouth , called elsewhere the rod of his power , the rod of his mouth , the breath of his lips , the spirit and life , joh. . . the spirit of his mouth , isa. . and brightness of his coming , with which he smites nations , rebukes for the meek , consumes and destroyes the wicked man of sin within , first in his saints , and throw them as vessels that bear his name , without , in myriads of whom hee is now beheld coming to that work , iude . as blinde as ye are , neither to behold , nor beleeve it . and that the sword of the spirit is not the scripture or letter is evident , for it is something , even a word and sword , that was before the letter , which only relates of it , and therefore the letter is not it , unless a man will be so unmanly as to say the scripture or letter was before the letter was , which were nonsense with a witness . again if the letter be the sword of the spirit , and word of god , then there was two thousand years , wherein the●e was none of the sword of the spirit or vvord of god that paul there speaks of , and a long time together , wherein christ and the spirit had no sword which is most gross , absurd and sottish to assert , yet is not t.d. alone found in it , but i.o. also in the same [ for these two are seldome otherwise , if not contradicting , then concurring with each other in the same folly who p. . sayes thus of the text ( unless he intend it of the truth it self ] the spirit of truth , joh. . and gods word is truth abstract from the text , which only tells of it , which spirit and which vvord of truth was before the text , and is where his text is not , and then i acquit him , though by the word of truth he usually intends the text and scriptures of it ) as the t●xt stands now pointed and asserted , neither jews nor socinians shall be able to relieve themselves from the sword of truth therein : if by therein hee means the truth declared only , i own it the sword , for the vvord , which is spirit is a sword , but if the text or scripture , that is no other then the scabbard . besides the letter , the bible ye bawl for , is too blunt a business to cut so close , and search so the quick into the secrets of the heart , thoughts , soul , spirit of men as the two-edged sword we are yet talking about doth , and too blinde a business to be denominated , as the vvord of god spoken of eph. . heb. . , . is , a discerner of the intents of the heart before which there is no creature that is not manifest unto the eyes of which , as that which we have mainly to do with , all things , are naked and bare : and howbeit i.o. as aforesaid is so dark , as p. . to tell us of its diving into the hearts , consciences , and secret recesses of mens mindes there judging and determining upon them , terrifying , sentencing them in themselves , &c. yet he wofully erres to ascribe that to the scripture or letter , which is peculiar only to the light and spirit that only searches the deep things of both god and men , and satan ; and which reveals and manifests all things , and to which all is manifested and revealed : and howbeit he appropriates this all along to the scripture and letter , which he means all along by the vvord of god , yet if he did but well understand himself , he not far off ascribes the same to the light , that both we and the scriptures speak of , which yet he will advance no higher then to term it natural & the voice of god in nature , &c. for as p. , , , . he tells how god by that hath placed a thing called self-judgement in us in reference to his own over us , and reveals himselfes the sons of men , and much to the like tune ; and p. : sayes it is by the light in the scriptures ( which is , say i , that which the scripture testifies of that t is in the heart ) by which the scripture dives into the ●earts , and there determines , judges in the majesty and authority of god , yet the crown still is stated on the head of the scripture by him , and that light it came from in holy men , which is the same , a small measure of which is in all mens hearts and consciences , whose external subordinate instrument sometimes the letter is , is made by him , but the subordinate instrument of the letter , by which , quoth he , the letter 〈◊〉 and doth this and that , and effects and perfects ; all which yet to go round again ) contradicts his own excludings , in the other fore-cited places of his book , of the spirit and light within from bring needful , or any way concurrent with the letter , but rather as fi●●icious and detestable . so th● letter is the supream judge only most perfect rule , and ruler of all , and transacter of all still as to mans salvation with i.o. who little heeds how the revelation made by the light in the conscience is of an unexpresiably larger extent then the manifestation of things is that is , made by the letter that came from it , for the naked letter , or the light by it only manifests d● j●re the right of matters what is to be done , what not , what is good , what evill ; the moral law shews the moral good that is to be acted , the moral evil that is to be declined , or else no life but cursing , but the naked ligh● without the letter , that was within mens hearts , as it now is , before the letter was , discov●rs not on●y as the letter doth , de jure , the moral good and evil , as i.o. himself confesses , and moral or evangelical obedience and righteousness that is the substance of that legal and ceremonies that stood in typical transactions and ou●side-observations ●or a time , but also over and above searches the heart , and shews to every man , de facto , what is , and is not done of the will of god de jure revealed , and accordingly accuseth or excuseth , justifieth or condemmeth in the majesty and authority of god , so that its particular sentencing of every man either to life or death , blessing or cursing , acceptation or rej●ction stands ratified , inalterably in the court of heaven ; yea hereby christ shews every one , as hee did the woman of samaria , all that ever she did , and what they do , and are , think or speak , and answerably either acquits or accuses , as ioh. . as our hearts condemn us or not by that of god in them , so are we justified or condemned , have boldness or bash●●●ness before the tribunal of heaven , for whose sins the light remits are remitted , and whose sm●●s is retaines are retained , and the ministers of the light do by it judge the world that lyes in wickedness , and justifie the righteous , and we know their judgement is true , and their sentence sure , and shall stand in fore d●i as it doth in far● conscien●ia . but the letter is too too weak an engine to enter here , and too short a sword to divide so distinctly within , as the spirit and law of the spirit of life doth , which is the light , the sword of the spirit , the word of god. which titles i say still against t.d. and i.o. also are not to be all attributed , much less ( as they are by them often ) appropriated to the letter of the scripture , but are to be denominated only of christ or his spirit , either of which a man may mean as in opposition to the letter , t.ds. conceits to the contrary notwithstanding , and yet mean like a man and a minister also ; for as christ , whose name is the word of god , is that spirit , & sword of the father , who is also a spirit , with which he will wound and rule the wicked unruly nations ; to the spirit of both the father and the son or word , which is one spirit with them ( for these three are one , joh. . ) is that sword that goeth out of his mou●h to the consuming of that wicked enemy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that sits , as god , in his temple both within and without , thess. . and both are the armour of god , of righteousness , of light , which we are bid , and and said to put on , rom. . cor. . eph. . and because it may seem such non-sense to t.d. to say the sword of the spirit is the spirit it self , and not another outward instrument of a letter , which yet we know the spirit can use too when he pleases , though his operations are most effectual when he is heeded in his immediate workings within the heart ; for t.d. i wot judges the phrase improper to call the spirit it self the sword of the spirit , and that that manner of speech must needs import another thing : let me ask thee , why so t.d. must it needs import another thing then the spirit to say the sword of the spirit ? why must it be improper so to say ? hadst thou had thy eyes in thy head , and thy wits well about thee when thou busiedst thy self about that text , thou wouldest have seen the spirit and paul by it , whom thou wilt not dare to charge with speaking n●●-sense , though thou chargest r.h. for the same , speak in the same way of the who●e celestial panoply , as ye use to ca●l it : is not the brestplate of righteou●sness , shi●ld of faith , preparation of the gospel of peace , faith , righte●usness , and the gospel of peace it self in the verses next above , and the armor of light , the light it self , rom. ? why then may not the sword of the spirit be meant of the spirit it self , and yet a man mean like a man , and not mean non-sense , as thou wouldest seem to make r.h. to do in so meaning ? and now to i.o. again about the text heb. . . in which there remains one clause more , which , if he did not ad solem caecutire , shut his eyes against the sun , me thinks hee could not possibly relate to the letter , and that is this epethite of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quick or living , and that so uncontroleablely , as he doth , even to blinde and obstinate persisting in it , for ex. . s. . where hee infers the qua. urging against his letters being the only most perfect rule on the behalf of the spirit ▪ hee sayes thus : j oj. ob scriptu●a est litera mortua spiritus vivificat , quis literae mortua nisi ips● fi● mortuus adhaerere velit ? the scripture is a dead letter , it s the spirit that quickneth : who but he that 's dead himself will look for life from a dead letter ? rep. falsissima est ista assertio , scriptura est verbam dei quod vivum est & efficax , neque uspiam litera esse mortua dicitur , occidit quidem , sed ido viva est . that is a most false assertion ; the scripture is that word of god which is living and powerful , heb. . . neither is the letter any where at all said to bee dead . reply . verumne ? itane ? ocyus adsit huc aliquis ; is it so i.o. that the letter is no where called dead ? what no where ? nec clam ? nec cum scrobe ? nusquam ? hic tamen infodiam : some honest body come hither a little , and let us dig up and dive a little deeper into i.os. own divinity doings to see if wee cannot finde it so called there by his own self , if that be the same i.o. [ as no doubt it is ] that wrote the two english treatises and the blinde latine theses about scriptures ; in his own book for the bible , which may be cogent to him however , in the . page thereof ( vici , vidi ipse libelle ) i finde i.o. himself saying thus of the letter , yea and of the word too , and that is more i dare say then any qua. dare say , that they are both dead without the spirit ; as living , perfect , in all respects efficacious to accomplish all as the scripture was , ex. . s. , . so that there is no need of any other revelation by the spirit and light within , but those all are uncertain , vain , useless , detestable , &c. now t is [ without the spirit ] a dead letter , yea the word is so too with i.o. as if the word of god and christ , which is spirit and life , was sometimes dis-joyned from the spirit : take it in his own terms then reader , lest thou think i wrong him all this while , the jews enjoyed the letter of the scripture as they do at this day , yea they receive it with the honour and veneration due to god. their possession of it is not accompanied * with the administration of the spirit without which , as we see in the instance of themselves * , the word * is a dead letter of no efficacy for the good of souls . they have the letter amongst them , as sometimes they had the ark in battel against the philistines , * for their further ruine . here needs no more illustration of this palpable contradiction ●h●t i.o. gives to himself , t were to suppose men that read his book to be idiots to shew it more to their sight then it shews it self , so with his own ( in oper● lang● obrepsit somnus ) i shall quit it here , but not acquit it quite till he acquits the truth he quarrels with : only as to his occidit quidem ideo viva est , the letter kills [ for this he cannot deny being the letters testimony of it self , only he concludes , as he is wont to do , the clean contrary way ] therefore its living ; i . deny his consequence , for many things are said to kill as dead instruments used by living agents , as a knife , a dagger , a sword , which when they have so done as in that subordinate way of an instrument , cannot quicken , though i own the letter as healable and honourable an instrument as any is in the hands of men , when they are used and moved to use it as an instrument in the hands of god ; yet as dead a thing as applied by the stealers of it in these times , as it was in the mouthes of the old theevish prophets , of whom god said , they shall not profit people at all , jer. . and as to i ▪ os. labouring to lick himself whole of this with his litera occidit quatenus litera legis est ab evangelio seperata , & quatenus à spiritu & ver● sensu voluntatis dei destituuntur , qui literae adhaerent , quae judaeorum conditio fuit contra quo● eo loci disputat apostolus : the letter kills , as 't is the letter of the law , and separate from the gospel , and as they are destitute of the spirit and true sense of gods will who adhere to the letter , which was the jews condition against whom the apostle there disputes . rep. i say , mutato nomine de te fabula , &c. the self-same is to be said of your selves against whom we dispute , since your condition is the same with that of the iews , if once ye would savingly come to see it ; for li●era legis , the letter of the law is but the old testament still , and not the gospel , and the new , which is spirit and life , and a life-giving light to them that according to the call thereof will take heed to the light for life ; and while you not taking heed to the light for life , adhere to the letter , so as yee doe when receiving it with veneration due to god , yee fight against the light and spirit within for the sake of it , of the spirit and true discerning of the minde and will of god declared in the letter , and revealed in the light ye are ignorant taliter , if not totaliter , and as uttely destitute , as were the iews . and now as to that text which remains yet with one more to bee touched on , viz. psal . . thy word is a light to my feet , and a lamp to my paths , which thou also appliest to the letter , as the light and lamp there spoken of , and upon that account from that , and many more as little to thy purpose , and as much to ours as that is , lettest out thy minde into a long peece of dark prate about the letters being the most glorious light in the world ( as if it were that in ioh. ▪ . which is not the letter , but the measure of the light come from christ into all mens consciences ) almost throughout the fourth chapter of thy first treatise . i must here have a little parley with thee about that , and the other places thou producest , which are all parallel with it against thy self , and so hasten on what i can towards an end , as one more grieved , sick and weary in my spirit to see thy confusions , then by the power of god upon me bearing me up under the ( else unsupportable ) burden of it i am in either body or spirit with confounding them . those other texts are , iob . they are of those that rebel against the light , they know not the way , nor abide in the paths thereof , psal. . , . the commandement of the lord is pure in lightning the eyes , psal. . . the entrance of thy words giveth light , prov. . . the commandement is a lamp , and the law is light . isa. . . the people that walked in darkness have seen a great light , they that dwell in the land and shadow of death upon them hath the light shined . hos. . . i have slain them with the words of my mouth , thy judgements are the light that goeth forth . matth. . . the people that sat in darkness saw great light , to them which sat in the region and shadow of death light is sprung up . matth. . . ye are the light of the world , job . , . for every one that doth evil hateth the light , neither cometh to the light lest his deeds be reproved , but he that doth truth cometh to the light that his deeds may be made manifest that they are wrought in god. . pet. . . a light shining in a dark place . reply . sure enough the man catalogized all these together out of his concordance the series wherin he hath set them learns us no less , for else he would at least have joyned isa. . and matth. together , one of which is but a citation of the other ; and it may evidently seem from his more concordantial than cordial consultations both here and elsewhere , that howbeit he set not all of them down ( hoc opus esset ) yet well-nigh by all places in his concordance where he findes these terms , word , and light , he incontinently concludes the scripture and letter to be meant , and so on that account as cloudily cotes as many of them , as he judges , as to number , may make a iury , and so hob-nob , as they say , without mattering much what they are , so they concord all in one in the bare naming of the words word or light , and mostly citing the chapter and verse , but seldome the truths that are told there ( as if he thought that most men would blindly and implicitly subscribe to his sentence from such a packet of texts trussed together , and never be at so much pains as to search them all ) he impannels them presently about his business , hoping they will all agree to give verdict for him , when as how sweet an harmony soever they have among themselves that way , where their verdict passes , yet they concord all in one to contradict him , ( saving i.os. strong confidence in them , such a joynt concurrence to the contrary have every one of these twelve texts of his own taking ; for though he subscribe them all to that his sophistical assertion , p. . . viz. the scripture , the word of god * is light , in proof that the letter is the light against such as deny it ( for none deny the word of god to be the light that i know of , but i ▪ o. himself , who jeers of the verbum insernum & lumen internum , as figmentum horrendum , ex. . s. . resomnino ficta , commentum erasse excogitatum , ex . s. . merae senebrae , caecitas , &c. ex. s. . ) so that where ever the reader findes him prosecuting the proof of it under that terme of , the word , saying , the word is the light , rule , foundation , and such like , he must be taken as intending the scripture , letter , text ) witness both title pages proscripturis , a vindication of the scriptures against the fanaticks to be the word of god , and of the purity and integrity of the hebrew and greek texts ) though i say they are all subscribed in vindication of the letter to be the light , yet there is not on them all that subscribes to i.os. sentence or judgement on them , but they all give their verdict another way , even for that which is light , and the light indeed ( as we deny it not , viz. the word , law , commandement , iudgements of god , and christs mouth , but not at all for the external text or letter of the scripture , which issue forth ad extra from the said word , law , commandement , iudgements , that are ad intra , a great deep , and known savingly to those only that wait on god in the light within . but to come to some examination of his texts , and of what testimony they give for him , beginning however with the first , and ranking the rest as i shall see occasion . the scripture is light , quoth he , those that reject it are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lights rebels , men r●sisting the authority that they cannot but bee convinced of . reply . that such as reject the scripture are to be rejected and det●sted , i freely grant , if by rejecting thou meanest such a rejection as is in detestation of them , in which wise thou rejectest the spirit and light within , and all the revelation made thereby , when of those means of coming to the knowledge of god , and to salvation thou sayest , ex. f. , . inania sunt ista principia cognitionis dei , inutilia , periculosa , à faniticir simulata , ideoque rejicienda ae decestanda , those are vain , utterly unprofitable , perillous wayes toward the knowlege of god and salvation , fanatick figments , and therefore to be rejected and abhorred ; and in which wise thou falsely accusest the qua. among others , as rejecters of the scriptures , when thou mis-callest them , ex. . s. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , haters of the scriptures , as if they bore some spleen , or such spite to the letter as ye do to the light and spirit , or more than to other writings , which yet we , for holy truth and doctrines sake declared in them , love and prize above any books , and honour one chapter of them as more worth than twenty of your printed preachments upon them : i say , he that so rejects the letter or scripture , as is above said , let him be rejected , and even anathema maranatha for me ; for otherwise there is a kinde of rejecting ( which the light is not liable to ) of the meer letter or scripture , that is not at all to be found fault with , much less to be rejected and detested , as that of those , who make waste paper of old printed sheets or leaves of the bibles , and use them as they do other scriptures or writings , as they please , about refusely occasions . but the qua. are not to be ranked among such ranke rejecters of it as the first . . that such as spitefully reject the scriptures are ( though they are not so called in that of iob ) rebellious against the light also may well bee owned , howbeit upon this account only , as the letter , truly transcribed that came from the light , and the light it came from are , though two things , yet so agreeing together in one , as to the same testimony they both bear to the same truth , that he cannot really and truly , whatever hee may seem to do , receive , own , and obey the one , who is found fighting , denying , rejecting , and rebelling against the other , whereupon as obedient and reverential , respectful , even to superstition , as i.o. would be judged to bee to the letter , which he and others receive as the jews do with the honour and veneration due to god , yet ( saving all these shews ) they are still rebels against the very letter , whilst so rebellious against the light as to reject it with that detestation that is due to nothing but sin it self , and the very devil ; for he that owns the letter aright , must own , come to , beleeve in , follow the light , that shines from christ , and shews the good , and the evil in his own , by the fall , darkned heart , defiled , blinded , and benighted conscience , sith the letter testistes of , and calleth men to this light : as he cannot be said to fulfill and live according to the letter , that lives besides the light it calls to , so cannot he be said not to fulfill , or to live beside the letter , who lives according to the light it came from . but not upon this account can he bee said to rebel against the light who rejects the letter , because the letter and light are one and the self-same thing , viz ▪ the letter the light , and the light the letter , as i.o. dreams , for howbeit that be his sense , yet assuredly neither is the letter the light , nor the light the letter , but they are two distinct things that are no more synonamous , or one in name then they are in their essential properties and proper natures , and that ( however in some generals , they may be one , and so omnia ' quia entia , sunt quid unum ) is in reality not at all . and lastly , in what sense soever such as reject the letter may be called lights rebels ( which is in no wise in respect of the letter and lights being individually the same yet ( as is said above ) they are in no wise so called in that of job , and if the light had been as much heeded by i.o. as the letter is lookt in by him without the light , which only leads into the true meaning of it ; yea if common reason had but ruled him , hee would have seen by the word light the letter is not intended ; for to let pass other considerations that might be as cogent in this case , when ever , or by whomsoever that history or book of job was written , whether in his dayes , or after , by himself , or any other , yet that chapter being a part of jobs speech to his friends , it must be spoken in his dayes , whom jerom on genesis , augustine , ambrose , philo , plato , and most antient fathers and writers , luther on gen. . observe to have lived long before moses , whom ye judge the first scripture-writer , carried israel out of egypt , and so consequently before any of your scripture or letter , which ye now call the light was written ; and that job should denominate the wicked of his dayes under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lights rebels , rebellious against the letter long before any letter was written ( unless his own book , which yet ( if in his days ) must be written after that was spoken ) is such a trim peece of teachment , and credible conceit as i could say more to , had i to do with another man , but to him i shall say no more but that which is his usual saying of what is at no hand to be beleeved , p. . credat apella . thus much of the first of i.os. texts . now as to the next that follow , viz. psal. . . psal. . . . prov . . i have said so much to some of them already above as may stand as a sufficient answer to the rest , viz. that by word , words , law , commandements , statutes , iudgements , testimonies , precepts , &c. in all those scriptu●es is intended not the scriptures themselves in which these things are declared of ; but the word , law , commandement written in the heart , and the iudgements ministred by the light on the evil deeds in the conscience , decla●ed of only in the letter , which letter bears no other respect or proportion toward that word or law which is the light , then the lantborn doth to the light that is contained in it , and displayes it self somwhat diaily thorow it , or the glas-window doth to the sun that shines & shews it self throw it , yet more obscurely then when it s immediately lookt upon in its native lu●●re ; for there 's a time wherein we see the sun through a glass darkly and christ through the vail , that is to say his fle●h , and the light and things of the spirit in the shadow of the scripture or letter , wherewith it is overcast , where the sun shines more immediately to the eye , and the vail of his flesh and letter , and carnal ordinance is rent , a more new and living way is consecrated thereby into the holy of holies it self , where more immediately , or face to face then before , whilst in a glass , beholding the glory of god , there is a more perfect transformation into the image of his glory , which is fulness of grace and truth ( a glory that the world owns not , but the saints saw in christ , joh. ● . ) even by the spirit of the lord , or the lord that spirit , cor. . ult . so i shall need to say no more to to those texts in this place ; nor yet to that , psal. . . which is of the same nature whereby the light and truth that david , if it were his psalm , desires god to send out , could not be intended the letter and text , for so much of that as he made use of for his own condition was sent out before , which was but little more then the five books of moses , perhaps joshua , judges , ruth and job ; and t is but folly to fancy that he prayed that more letter might be given out to guide him , who had so much of the light and spirit that by it hee wrote much of the letter himself ; or if he did pray for more letter to guide him then was , i know no more was granted him unless what psalms hee wrote himself , which the spirit mov'd him to write for the good of others , for that of samuel the seer is mostly of him , and those of nathan and gad , were so also . see chron. . . and if nathan and gad wrote any to bee davids guide , they are none nor of yours , being not in you bibles , and so that light and letter he prayed for , is not the letter yee have and talk for , nor doth the letter and text lead any to the holy hill of god , and his tabernacle , but to the light and truth it came from , which is it only , and not the letter , as ye have it , that came immediately from god , so only leads immedlately unto him . as to isa. . to which though thou writing them in the rank , wherein they stand in thy concordance , severest them by the interposition of a text in hosea between them , yet i must joyn mat. . . sith they both in the self-same termes relate to the self-same thing and time : i marvel not a little ; but that god is now proceeding according to his promise , isa. . . to do that marvellous thing , even that marvellous work & wonder , and turning the wisdom of the wise into foolishness , and bringing to naught the understanding of the prudent , i should much more marvel then i do to see a professed doctor in divinity residing at the well head of learning and religion dwell so deeply in the darkness , and in the region and shadow of death , as to interpret the term of ( light ) in those two texts of no other thing then the letter of the scripture . the words are these , the people , meaning the land of zebulun and nepthali , by the way of sea beyond iordan , &c. which sate in darkness saw great light , and to them that dwelt in the region and shadow death light is sprung up . rep. the juncture of time , of which this is spoken concerning the land of zebulun and nepthali , seeing great light , was when christ himself the light of the world came among them dwelling , at capernaum a chief city of those two tribes by the sea-coast , and shone ronnd about them in his own immediate ministry . the scriptures or letter which by the word , light , there is by our great text-man i.o. said to be intended , must be either those of the old testament , as ye speak , or of the new ; those of old could not be meant here , for if they had been that light , they could not have been said to have sate till now in darkness and shadow of death , neither could the light have been said , as it is here to have sprung up now so newly to them , for the outward scriptures of moses and the prophets was sprung up to that people of israel long before this time ; and those of the new , it could not possibly be● , for john the baptist and christ having written nothing at all that is extant in your bibles , though christ after this wrote something that is not there , and the apostles and evangelists having written nothing yet , for not one o them was called till after this , as appears by the verses following , not one jot or tittle of that was sprung up to them as yet , therefore what ever light it was ( and what it was is well enough known to the children of the light , though not to the children of darkness that despise , and wonder , and perish not beleeving the work that god is working in their own daye ) ●et this i can tell them , which is as much as is meet for them to know till they live up to what they know already , and as much as is needful to the case in hand that it was not the letter of the scriptures . and now i am so near that , mat. . . it is not amiss to step thither be● before i go back to hosea , where the words are , ye are the light of the world , which place i. o brings to prove the letter to be the light. rep. i should sooner by the half have urged , gen. . . god said , let there be light , and there was light to prove the letter to be the light ( for that hath a typical mystical reference to the true spiritual light , that inwardly inlighte●s every man that comes into the world , then that clause of christ to his disciples , yee are the light of the world , for that hath not the least tittle of tendency to such a thing , unless i.o. who is blinde enough in blending the writing and letter written of into one individium will now grow so gross in his confusions as to confound and thrust a third thing , viz. the men that wrote some of the scriptures , into one and the same individium with them , and so make a new kinde of trinity in unity and unity in trinity , which if he shall then ( letting pass that long tale of the doctrine of the trinity in seven or eight pages together , viz p. . to p. . in which he talks , as t.d. and most divines do , of he knows not whom , nor what , while he hates the light ) if i say i.o. shall fain such a new fangled trinity , as writers , writings , and word written of , and jumble them all three into one , then t is time to tell these trinitonians their bell ha● not mettle , nor the tune of a bell , but the tone of a kettle . but i.o. hath a saying i toucht on above whereby perhaps hee may think this unfavoury sound is salved ; it is the writing it self ( quoth hee p. . ) that now supplies the place and room of the persons in , and by whom god originally spake to men ; as were the persons speaking of old , so are the writings now . rep. therefore say i , as the outward persons of the men , which i.o. reckons on were not the word of god , so neither were , nor are their writhings the word of god ( ad hominem . ) ob. but may he say the persons of the discip●es are here called the light of the world . rep. as vessels that bore the name , word , truth , or light of god to the world by the figure or common metonymy , as i said above , whereby the thing containing is called by the name of that that is contained in it or held forth by it , which yet either as to name and thing it really and properly is not , i can allow i.o. his denomination of the apostles by that name of a light in such wise as commonly by the said figure , but not properly , the lan●horn ( in sensu composi●o ) together with the light shining in it is termed the light , which lanthorn of it self is so far from being ( abstractively from the revelation made in it by the light within it ) a light of it self , that its a dark body that can neither shew any thing else , nor bee seen it self , without it bee manifested by something else that is truly light. but all this will lend i.o. as little help as none at all in his lame cause , who hath entred the lists with qua. before the world to vindicate the word of god and the light to be the proper name and nature of the letter , to evince it against them as to name and thing so to be , p. . of his epist. and p. , . that the scripture both is so , and is so called [ or else it properly could not ] as having the very nature and properties of light , and ex. . s. . whos 's dealing with the qua. is de scripturae nomine proprio , viz. titulo illo glorioso verbo deo , quod nomen sibi vendicat : about that proper name of the scripture , to wit , the glorious title the word of god , which name it challengeth to it self , and ex. . s. , . who sayes that revelation the scripture , that is abstractively considered of it self , and from the light and spirit the qua. say is necessary , is so omnibus numeris absoluta , perfecta , ut nihil opus sit , &c. so every way absolute and perfect , and accomplishing all things as a rule or guide , as who should say the lanthorn is such a sure and sufficient guide of it self in the night , that there is not any need at all of any other light , the naked lanthorn is a revelation , and will do well enough alone , so that there is no need at all of any other direction to know god to salvation by nor of the spirit , and light within , which is superfluous , vain , useless and d●●estable . i.o. is never the nearer as to his cause for all that which i can afford to allow him as abovesaid . moreover if men made after gods image , and truly partaking of the divine nature , and begotten by the light and living word of truth from death and darkness into a real union with it self by receiving with meekness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the innate ingrafted word , ●am . . . by which they become incorporated , and as it were transubstantiated into one seed with it self . having the image and glory of god seen upon them , and shining in , and through them before the world men , & before whom let your light shine , faith christ , mat. . . is. . , , , &c. cor. . ult i say , if such men may be stiled the light of the world , as iohn baptist was stiled by christ a burning and shining light , joh. , then whom yet christ had a greater witnes● ; wil i.o. therefore prefer the dea● copies of the writings of those living men , who wrote from the life , light , and spirit of god moving , before , or at least into an equality with the holy men , who under god were the authors of those writings , as they were at first , which now are but the fallible ●andyworks of , by his own confession , but meer fallible transcribers ? or if he will , will any wise men of god become so foolish with him ? i trow not , in as much as the work-man is more glorious than the work that issues either originally from , or but subordinately through his own hands , the writer more honourable than his meer writing , as heb. . , . hee who hath builded the house , hath more honour than the house ; for as every outward writing or letter , yee now have the use of , was written by some man , as every such house is built by some man , but he of whom are all things , and he that originally built all things is god indeed : yet me thinks i sent not only i.o. but t.d. also , who is so a k●n to him , ( that in most matters here hee prosecues the same point ) unless where he contradicts him ) and hobbles upon the same notions , enthroning the scriptures or outward letter very high above the church , whose children it immediately was pend by the hands of , and whose meer outward engine , the outward letter is , insomuch that i.o. makes it not only dearer to god then the whole world besides , p. . but also p. . the very darling of god so that his church , whose servant the letter is , and for whose sake written , is made by him but some subservant to hold out the honour of the letter that it may bee the more conspicuous , rather then to let her own light , image , grace , glory , which is that of god , isa. . , . shine out before man the duty t is , quoth he , almost the whole of the church to hold up that some , time ; and when wee say the church is a pillar and ground of truth from tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which words pillar and ground should not bee taken for the supporter or foundation , nor inholder of truth in sensu architectonico , which t.d. denies , ●e not dispute . see p. . see p. . but grant him his sensum forensem , or foreign sense of it , in which i.o. also , who sayes absurdly however that these words pillar and ground may in good coherence of speech refer to the words following , viz. the mystery of godliness , as well as to the church , will take it in , and let them have it , yet what follows that the church is but the ground and pillar to set the letter upon , which i.o. calls the light and truth there ? and to hold forth only the outward literal publication , as t.d. pleads , p. , . of his . pamph. or the seat or place of residence for the scripture as upon the exchange in london are pillars and places upon which hang tables and proclamations ? in no wise surely , for though the pillars of the exchange are for support as well as shew , and so t.ds. simile doth not quadrare , nor run on all four to bee sure , yet , to give them the sense of a pillar to hold up or hold out only , yet that which the church is the pillar to hold up , that is hold forth , is the truth , whether by , or without the scripture of it between which truth and the book they both sometimes do distinguish , which truth or light is the foundation or pillar in sensu architectonico on which the church is built , and not it on the church as the letter is , which under god the church , that gives no being to the truth or light , nor kindles one beam thereof as i.o. sayes , but only bears witness to it , gives being to , and so is in sensu architonico the pillar or foundation of , though in sensu forensi of the light and truth only for the church is more honourable then the letter , as the builder , or that which supports the house , is more honourable then the house that receives being under god , and preservation from it , and its prophets ; but its less honourable then the light and truth it lives by , and hath its being from , as a church , in respect of which light and truth t is confest it is not a pillar and ground in sensu architectonico , as it is of the letter , but in sensu forensi only , that is the seat , place or pillar from whence it is held out and shines , or as the church is called , re● . . . zach. . . a golden candlestick , that serves to hold out in life and doctrine , voice and writing , the eternal word of grace , light , truth , and word of life conveyed in measure to her from the two olive trees , or anointed ones , or sons of oyl , the living word and spirit , that empty themselves into the golden candlesticks , feeding them therewith , and from thence shining as god witnesses to the world , which two witnesses shining and prophesying to the church , or candlesticks , and through them to the world in power and much patience and sufferings , stand before the god of the whole earth , zach. . rev. . and if the saints born of the incorruptible seed , the word of god , which liveth and abideth ever , may bee stiled the seed of god ; will i.o. thence conclude that a corruptible letter copied out by corrupt mens hands [ as the scripture is at this day ] may be so stiled also ? the word of god took upon him the nature and seed of abraham , but never took upon him [ however he is written of in it ] the proper nature of a dead letter , that was written with ink and pen by mens hands . there was no time wherein the word and light by which all was made , was made , or born into the true nature of such a letter , but there is a time of its being , made flesh , and dwelling , as their food , in the saints , joh. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( natus est ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word was born flesh , and dwelt in us , ioh. . . to . the bread i give is my flesh , &c. howbeit all flesh is not the same flesh , there is a flesh of christ , that , if eaten with a carnal mouth would , as so , have profited nothing , vers . . it s a spirit that quickens , even the words he speaks , which are spirit & life , not an outward flesh , much less an outward letter ; but this is a great mystery when we speak of christ and his church , that eats his flesh , and drinks his blood to cleansing from all sin , and to life , as the eaters and drinkers of bread and wine yet do not , and are flesh of his flesh , & bone of his bone ; this is childrens bread , a knowledge too wonderful for our accademical scribes , and scripture-searchers for the life , while they hate the light , who are so lost in their laudings of the letter , and hampered in their heads about their senses of the history , and taken up with tattle for every tittle of the text , that they have not time to turn in to the light whereby to see it , and so miss the mystery of the gospel , which is revealed only to them that live and walk therein by the light and spirit in the heart . as to that hos. . . hee must bee more then moon-blinde that takes the word light there to be intended of the letter , since the place sufficiently explains it self in the next clause before that , and expresses it to bee the words of gods own mouth , the same that i have said enough to above , even that sword and spirit and rod of his mouth , and breath of his lips and brightness of his own coming , wherewith he smites the nations , consumes the man of sin , reproves for the meek and slayes the wicked : t is true , he sayes in the first clause of the verse hee hews them by his prophets , for hee comes not to do any judgements on the wicked , which hee reveals not first to his servants the prophets , who go forth and warn them of the the doom that from the lord himself is drawing nigh upon them , but t is the words of his own mouth , the light from himself that condenms them in their own consciences for their evil deeds , by which he slayes and executes his wrath and judgement [ under which they are left inexcusable ] upon them , which judgements are as a light that goeth forth , purging away the sin , and preparing a way for the lords coming in mercy to such as wait quietly on him in the way of his judgements while they pass , as at the house of god they do , whereat they begin , till her righteousness at last go forth also as brightness , isa. . , . and her glory and salvation as a lamp that burneth . as to that ioh. ● . , . one would not think it , that had not seen the lord hiding the plain truth of the gospel , as it lyes open in the text , from the wise and prudent , which hee is revealing unto babes , that one of the renowned scribes , and disputers of this world , should be so confounded , as to conceive that by light there is meant the letter , since t is as clear as the light it self from the verses themselves , and those that go immediately before them that that light alone , which the letter only points to , and not the letter it self can so much as possibly be there intended . where 's th scribe , where 's the disputer of this world for the scriptures , that he cannot see the scriptures themselves he is so scraping for ? is hee not a miserably be-moped , mis-led leader that would lead men to mis-beleeve the letter in its testimony to the light , which letter hath no higher end then to bring men to beleeve in that true light of the world , which it self doth but testifie of , which light is no other then that which shines immediately ( whether the glass of the letter be beheld yea or nay ) from himself , who is the sun of righteousness , into the world that is in mens hearts , condemning the evil-doer and his deeds , laying open to them not [ de jure ] only what the lusts of it are , and in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are to bee avoided , even those of the eye , flesh , pride , &c. but [ de facto ] how far forth they are , or are not avoided , and accordingly censuring them within themselves , where the letter cannot come in the inmost cells of the consciences of such men of the world , as live where the letter without was never so much as outwardly seen or heard of ? is not hee of whom , and whose light all that i● spoken , vers . , , , , , , . recorded by the same evangelist , joh. , , . &c. saying , i am come a light into the world , that whoever beleeveth in me may not abide in darkness , and ioh. . . hee that followeth me ●●ark ) me the true light , joh. . . that enlighten every man that cometh in the world , shall not walk in darkness , but have the light of life ? is all this and much more in that book , joh. . . and much more throughout the epistles of the same holy man , who speaks of the word that was in , and was the light from the beginning before any letter was , and of the son of god , and the holy unction , &c. intended , and to be interpreted of no other then the little letter , and of no more then that little of the letter that was written by motion of that spirit , which is bound up , and bounded within the brief bounds of your now hide-bound bibles ? pellibus exiguis arctatur fili usingens ? pellibus exiguis arctatur spirit usingens ? o thou that art named , mic. . . the house of jacob is the spirit of the lord so straitned ? are these his doings ? do not his words ( which are heard from his own mouth ) do good to him that walketh uprightly by them now as well as in former dayes ? moreover the letter is not come into all the world so universally de facto & actualiter ( for de jure & potentialiter it may by right and possibly enough be so transmitted , but that were too much cost for our covetous clergy to bestow bibles without coin upon poor heathenish nations ) into all the dark corners of the earth as the light spoken of ioh. . must necessarily bee supposed to do , or else it is not adequate to the case there handled ; for the letter is actually seen and read but in a small part of the world ; but the world into all which the word , that is the true light , is said to come both in col. . . joh. . . and in joh. . which is parallel to them , is the whole world that lyes in wickedness , and every man in it tha● dwells in darkness , and shadow of death , yea where ever the spiritual darkness is , and that is in all mens hearts , where the letter comes not among such as carry it under their arms , there is this true light said to shine , though the darkness doth not comprehend it , joh. . . i know the narrow pinching conceits of such as would winde the wide world here spoken of within the short circuit of his church , or the elect , which they confess [ though as personally predestinated to life , as all the rest are peremptorily to damnation without any respect to foreknown faith or unbeleef to be scarce one of a thousand , telling us a new-found world of men ( in the moon of their own fancies ) and making the letter , which they call the word , the foundation of that world , which god hath set up in this world , so i.o. doth , p. . as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wheel within a wheel his church , and asserting the term world , ioh. to denote the elect , a few in it only , as t.d. at the second dayes disptute at sandwich , to which he had his answer much what to the tun● as follows , that if by the world , the church , or elect only is meant , then those six verses , viz. , , , , , . must be read , and rendred thus , viz. for god so loved the world of the elect. that he gave his only begotten son , that whosoever in all that world of the elect beleeveth in him might not perish , but have everlasting life ; for god sent not his son into the world of the elect to condemn the world of the elect , but that the world of the elect through him might be saved ; he [ in this world of the elect ] that beleeveth on him , is not condemned , but he [ in this world of the elect ] that beleeveth not is condemned already , because he hath not beleeved on the only begotten son of god ( as if some of the elect did beleeve , and yet others of their very peremptorily elected ones both to faith and life might not beleeve , and so be condemned and perish ) and this is the condemnation , of those elected ones that perish , that light is come into the world of the elect , but men , elect men , love the darkness more then the light , because their deeds are evill . for every elect one that doth evill hateth the light , neither cometh to the light , left his deeds should bee reproved ; but hee , among the elect that doth truth commeth to the light that his deeds may bee manifested to bee wrought in god. much more was replied to t.ds. dream then , then , shall bee repeated in this page , because i am here in talk with i.o. to another purpose about the letter , which is not a little served by the inserting of so much of it here ; as occasion is the universality of this true light , i.o. owns to bee the letter , may be transiently touched upon again before the end ; only thus i say here to that absurdity of t.d. ( who is not alone in it , it being the doctrine of most of our modern protestant divines , the odness of which , which i need not bid any one that is well in his wits to behold , i shall leave to all men , among whom if any will bee ignorant let him be ignorant , if any be honest he will see it in due time ) that the word world , which is sometimes used to express the whole fabrick of the vniverse , matth. . . and sometimes [ when predicated of persons ] all men good and bad , as here , ioh. . . , , . and sometimes for the major part of men , which are the worst , lying in wickedness , and wondring after the beast , or at best in but a form of christianity , ioh . rev. . and sometimes for the whole race of the wicked , abstract from the righteous seed , which are the fewest , ioh. . yet i here summon all men in the world , to shew so much as one text wherin is used to express a minor part of men , unless by an hyperbole , as behold the world is gone out after him , or one at all wherein it s used to express the saints , church , or elect in a sense abstract from , or exclusively of the wicked , and i shall yeeld they have shewed me more then ever i could yet finde at least , though t will be little to disprove the universality of christs light in all men . till then that that is done ( not tri●●ingly , nor seemingly for a shew , but solidly , seriously , conscientiously , cogently , irresistibly and substantially i must be excused if their mundus electorum ex mundo electus [ as they speak ] which is one of the many chris-cross round os that i.o. and t.d. dance together in among other divines in their divinity doctrines , do pass for me under that most proper name that i.o. himself gives it of a wheel in a wheel indeed . but lastly , that the universality and large extent of the light , ioh. . , . said by i.o. to be the letter , is such as the letter is not adequate unto , and therefore cannot be meant by it , let the two verses answer it themselves , and let the first of them speak first on behalf of both . every one that doth evill hatetht he light , neither cometh to the light , left his deeds should bee reproved , but he that doth truth cometh to the light that his deeds may be manifested that they are wrought in god. rep. . this light , whatever it is , is hated , avoided , a●d shunned by every one that doth evil , therefore it cannot be the letter of the scripture ; in various respects , because abstract from the doctrine , teaching , and light of christ , which is in the heart and conscience , the letter i neither hated , nor shunned , nor feared by the evil doer nor need be , for fear his deeds should be reproved by it , for though de jure the light by the letter sometimes , and sometimes without it manifest , evill deeds [ for the works of the flesh , as well as the fruits of the spirit are manifested , the letter saith , and that all that is reproved is manifested by the light , not the letter it self , and what ever doth make manifest is the light , gal. . eph. . ] yet that by which ( de facto ) his deeds , i.e. every mans own deeds are reproved if evill , and manifested so himself to be good , is the light in his conscience without the letter , which , as well without the letter as with it , shews moral good and evill , and without the letter ever shews every mans own deeds de facto to himself , and that from god , as i.o. confesses a man needs no witness without him to assure him that what his conscience speaks , it speaks from god , &c. p. . if he be in deceit it will tell him , yea in short by this light there christ shews , as he did the woman of samaria , all that ever they did , which thing the light as shining without in the letter only , doth not , much less the letter without it , for that tells only what men should have done , not what de facto they have done within themselves ; so that evill ones need not much more fear coming to that alone , then a thief in the night need fear being discovered by a dark lanthorn , that hangs up without a candle in it ; for the letter alone is but as the lanthorn , and t is as evident that thousands of evill doers , who hate the light , and dare not come to it , are not ash●med , nor afraid of comming near the letter ; they couzen , cheat , are bloody , cruel , proud , and wicked , steal , lye , swear , commit adultery , &c. yet read , hear , love to look in the letter , buy bibles , applaud it , preach from it , plead for it , are proud of it , yea who more busie about the bible , and in a more uncessant search of , & endless scraping for more the scriptures then licentious luxurious , lascivious , ambitious , unrighteous , murderous , envious , maliciou , lying , persecuting schollers , and bible-binders , that hate light , which reproves their evill deeds , which those that love truth in the inward parts love and come to ; yea our professing christians that say they are the iews , and are not , but do lye , and are the synagogue of satan , are iews in this p●i●t at least of searching scripture , and looking into the letter for life , which testifie of christ as the life , to whom they will not come in his own light that they may have it and of talking from the letter of christ the son of god , yet refusing to hear his voice , when hee speaks to them in their own hearts , and thereby leaves them without cloak for their sin , and seeing and hating both christ and his father in the light that shews them , as much as christ and his children hate the devil , and his deeds . finally , as the text sayes , every evill doer in the world hates the light , but there are millions of evill doers that neither love nor hate the letter , nor the bible , which they never so much as saw or heard of , therefore the letter cannot be the light here spoken of , men cannot hate that they have no way heard of , as neither can they love or desire it , for there is no odium toward that at all , which is no way known at all , neither savingly , nor otherwise , as there is ignoti null a cupido . a word lastly to pet. . . and then i have done at present with i. os. whole dozen of his own chusing which agree altogether as one to give their iudgement or juridical verdit against him . as to this text therefore which with the , and . vers . is no less then nine , or ten times over rehearsed one where , or others in thy book , i have had it so often under my eye that i have hardly forbore so long from talking with thee about it , and there is yet a place behinde whereunto i thought i might have reserved the examination of it , it being there urged with two more , in the way thou callest inartificial , ●in proof of the scriptures being the word of god , p. , . but now i shall here consider it whilst , it s under my hand , where it s urged in vindication of the letter to bee the light , which letter if it be the light there spoken of , then i will yeeld it to be the word of god there spoken of also , for i shall grant its both of these if either , and if it be not both , thou must needs grant its neither : the verse runs thus , but we have a more sure word of propesie or prophetical word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to which ye do well to give heed , as unto a light that shineth in a dark place , untill the day dawn , and the day star arise in your hearts . and the two that follow it thus , for no prophecy of scripture is of any private interpretation , for the prophesie came not at any time by the will of man , but holy men of god spake as they were moved by the holy spirit . rep. thy often repetition of this scripture upon every occasion imports the great stress thou puttest upon it , and how great store thou settest by it , as to the proof of the scriptures being the word of prophesie , and the light shining in the dark place of mens hearts here mentioned , which text with the context both which thou improvest to the uttermost will s●rve us rather to reprove thy ignorance of gods word by , and to prove thy heart to bee still a dark place , then serve thee from which to prove the scripture to bee the word of god , or to be the light here said to shine in the dark place there spoken of which is the heart , exitus acta probat . from this text considered , together with the context , thou confidently concludest , assertest and insistest on five things . . that all the scripture , letter , or writing , in the original texts of it , which is now bound up in your bibles , and commonly called the scriptures , was written at fi●st by holy men as they were acted in it by the immediate inspiration of the spirit of god , and this i shall neither deny , nor put thee to prove , though if i should , i see where thou wouldest falter , and be foundred in it ; but ( to let that pass here ) this i am sure enough of , that this place proves no such matter , as that ( as t is above laid down ) neither in terminis , nor by consequence , for though it sayes holy men of god spake of old , i.e. prophesied as moved by the holy spirit , yet it from thence follows not , that all that ever holy men of god wrote in point of history , chronicle , &c nor prophesie neither , was written by the same immmediate impulse of the spirit on the spirits of the penmen of all that is there , for some was written from the mouth of such as were inspired by the hands of others that were not the men inspired , nor moved to give forth the burden of the word of prophesie that was on them , as baruch wrote from ieremies mouth , tertius from pauls , and so others ; what they spake , and was written by , and from them was one thing , and the writing or scripture of that true word is another , which yet i own to bee of god , as far as ye can from it , or any other rationally assert the text to be , even in matter of chronicle or story , wherein men may possibly write true scriptures of things done in their times , and times before them from records and other principles , without that immediate inspiration or dictation of every iota or tittle to them , as thou tatlest somewhere , from the holy spirit of god : and lest thou shouldest not take this for truth to me , who am here in contest with thee , being prejudiced against me , hear what thy fel●ow-fighter against the qua. t.d. sayes ( for i can almost at any time , as paul did the pharisees and sadduces , who when they were both upon the back of him threw a bone , that set them together by the ears between themselves , and so save himself add his testimony to the truth from them both , act. . , , , , . ) set our stribes , pharsees and seducers at oddes within themselves , and send them to learn the truth we tell , and they will not take from us , from the testimony of one another ; which t.d. saith it follows not that because books are the books of prophets , therefore they are divinely inspired , for they might as well write from their own spirits , or upon human credit , as sometimes speak from their own spirits , p . of his . pamph. . that none of all the scripture , letter or writing aforesaid , is of private interpretation , that i● , neither to be interpreted as meer private mens writings written as other mens are p. . the figment and imagination of whose hearts are the foundation of all they speak . and this i as readily grant they are not to be deemed as thine , t. ds and some other mens are , who in your private , narrow conceptions and thoughts of things thrust out what yee tkinke , feign , and fancy still to be truth ( though nothing so ) about both the scriptures , and many other matters , for they are true scriptures of holy , publick spirited men , who wrote , or caused to be written what was known and surely beleveed , luke . . at least among saints , who were no liars , if not all at the immediate moti●n of the spirit , they declared the things they had seen , heard , and witnessed within themselves to be the truth , even when they wro●e from others in matter of doctrine , prophesie , or so , and in chronicle either immediately , or from more credible testimony then i.o. and t.d. when they write at all adventure upon leastly hear-sayes , from very go●d hands , when the matters are , in point of fact , many , if not most of them , very lyes . and in this sense thou strivest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taken , which thou sayest some think is put for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p. , . and one copy read● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by an evident error or mistake without ground , * and much more ado then needs thou there makest to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denote the writing of the scriptures to be by men that were moved by the publick spirit of god and not by mans private spirit , nor at his will , but gods , which i grant , and a little more too ( whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifie so much or not ) viz. that it neither is to be interpreted ( now it is so given forth ) at the will of man , or by mans private spirit , or by our own co●si●●ration of its sense and meaning , p. . which sense i see thou wouldest fain exclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from bearing , or having in any tollerable sense affixed to it ( and i cannot blame thee as thy principles are , for else thou who deniest the presence and guidance of the infallible spirit to all men in these dayes must cut off thy self , and fellow doctors , divines and expositors of the scriptures from medling much by your own conceptions , thoughts , understandings , and wills to interpret , open , or give your senses and fancies on them , by which craft you have your wealth ) but only & alone by the publick spirit of god , which gave them out , and only knows , his own minde and meaning , and reveals it to those that walk therein , and not after the flesh , as ye do , for we ( saith paul of himself , and those ministers ) have the minde of christ , cor. . so i give thee thy sense , and more then thou wouldest willingly have as concerning the int●rpreting of the scripture , which men in their private thoughts are not to expound , nor yet to deem it as meer private mens writings . howbeit none of all this comes out of this place so clearly as thou conceivest , for it speaks not of the letter and writing , so much as thou in thy private spirit interpretest it to do but of the truth , or holy things written , for whereas thou , who doest not see that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one thing , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another , takest the prophesie of scripture , it intends the prophesie it self , that was , as to the summe of it , written , but not the writing that is of it , which prophesie whether written by the hands , or spoken by the mouthes of holy men of god , who live in the spirit , was not to bee interpreted as the written or spoken doctrines of private men , that speak and write from the conceivings of their own narrow private spirits , the figment , and imagination of whose hearts is the fountain of all they utter , write , or speake , but as the undoubted , infallible , eternal truth of the living god made manifest in them , which they wrote and spoke forth as moved by gods publick holy spirit . . that the letter , scripture , or writing , ' or copies of the original texts , as ye have them at this day , are that word of god , called there the word of prophesie , v. . . that they are a more sure word in their evidence to us at least , though not in themselves , then any voice from heaven whatever , yea then gods own , if hee should speak to us from heaven , or then that voice by which hee spake from heaven , which peter , james , and john heard , when they were with christ on the holy mount. . that the said letter of the scripture , is the light said there to shine in the dark place of mans hearts , with an eminent advantage to its own discovery , as well as unto the benefit of others . all which three last assertions i not only deny to follow from this text ( as i did the two first , which yet i deny not the truth of ) but do as much deny them all three , or any one of them to bee truth at all , as i do absolutely deny all , or either of them to bee possibly by any sound reason to bee deduced or inferred from this place ; and likewise affirm that measure of the light and spirit of god and christ in the hearts and consciences of men , which we bear testimony unto , to be the more sure word of prophesie and light here testified to by peter . and the grounds of my denial of the one of these , viz. that the letter is it , and of my affirming the other , viz. that the light is it , are clear from two or three clauses of the text it self , which are proper , and the very import of the phrases , and truly and plainly agreeable to the light or spirit , or word of god within , but not a tall true or proper , or in truth agreeable to the letter without if predicated , thereof ; for first it is ( as much as i.o. jeers at the verbum seu lumen internum ) said to be the word and light within , and so the letter without is not ( if it were either the word or the light ) therefore it cannot bee the letter ad extra , which i o. labours for against the light , and t.d. also who p. . of his pamph. cot●s this same text , pet. . affirming the scripture to be the sure word of prophesie intended here , but the light ad intra , wee stand up for against them both ; that which is said to be within , is not intended of a thing that is without only , as the formal letter or the scripture is , formally considered according to its proper name and nature ( as i.o. dreams ) or that proper essential form ( quae dat effeci , per quam scriptura est id quod est ) which gives to it that very being , whereby it is what it is ; but of something that is really within , as the light only is , which the litera scripta , or letter without declares of . and that not the letter or scripture formally considered , but that word of god only and divine truth , law , doctrine , or commandement , which is a light and lamp is within , as rom. . . witnesses it for me , so my two antagonists , i.o. and t.d. do both from the testimony of that very text testifie the same with it , and me against themselves , the one viz. t d. sying p. , . of his . pamph. 't is evident that the word spoken of in the heart , rom. . is meant of the matters contained in the scriptures , for the apostle sayes expresly that is the word of faith which wee preach , whereby it seems by your selves the letter is neither the word there said to be nigh in the heart and mouth , nor yet the word of faith the apostles preached , but some other thing , that was actually , properly , truly , and formally within the heart , even the holy word , law , light , truth , spirit of truth , and doctrine , which wee together with the scripture do testifie unto , and you ( contrary both to us and the scripture ) are continually testifying against , and the other , viz. i.o. saying , ex. . s . the word in us is that word of faith the apostles preached , but they preached nothing but what was written by moses and the prophets , rom. . . yea that that word was a word written the apostle professedly testifies in that place , vers . . . the scripture is nigh us in our hearts and mouth , not in respect of the letter written , or the scripture formally considered as written , but of the divine truth , or as it contains and holds forth the divine truth it self . reply . v. . thou meanest sure , for there the word , scriptures , is named , but what of that ? and who doubts , or denies but that the word in the heart was written , as well as preached and testified to by writing , as well as by word of mouth ? but wilt thou ever be so blinde i.o. as to make no difference ( but when it serves thy turn to do it ( as thou thinkest ) against the truth , for then thou makest a difference . see p. . . ) between the word written , doctrine declared , and declaration , book and truth , scripturam & rem scriptam , preaching , and thing preached , publication , and will of god published , proclamation of good things , and the tidings , or good things proclaimed and told of ? suppose a man should stand at a market-cross , or in cheapside , and preach , publish or proclaim by word of mouth , or set up a bill or writing that there is special good wheat , bread , flesh , or the like , laid up under the custody of the lieutenant of the tower , enough for all the poor starvelings of the rich city of london where ( the more shame and wo to the rich gluttons in it they ly perishing about the streets ) by him freely to be dispenced , who is sealed or authorised to that end , to give to all comers according to their wants , or in a time of distress or danger , that there is safety in the tower for all that are willing to run in thither within so many dayes , or else the gates shall be shut ; for thus the publishers of the glad tidings of the gospel of peace and salvation by christ the light alone , and his spirit and light , which reproves sin is the heart , do declare , both by voyce and letter , or writing in their times , as he himself , isa. . . look to me , and be ye saved all the ends of the earth , viz. that in him who is the light is the life of men to be had , and not in the letter , which rather killeth , hee is the strong tower where safety alone is , him hath god sealed to be the giver of the bread of life , and the meat that endureth to eternal life to all that come to him in that time wherein he shines in his light. now if people should run only to the cryer , and hang alwayes on the hearing of his voice , or stand reading the good news in the writing he hath set up , doting on , and delighting only to read that day by day , because its comfortable , as it tells of good things , and never at all according to the counsel thereof betake themselves to the tower where they only are , might they not stand there poring till they perish , pine , and starve , and would they not lose time , and perhaps totally withstand it ? and would yee judge them to bee well in their wits if they should run up and flock all together to the proclamation or bare writing , supposing to injoy the things themselves , though they never look after the said lieutenant , spinning out the time limited in looking upon the writing , and so far dote , as our dr doth that the coming to the scriptures , is the only proper way of coming to christ himself which he counsels us to , rev. . as to think that their comming to that paper every day is their next way to the tower , their very only proper going to the lieutenant that is required ? mutati● mutandis de te fabula , the case is your own , o ye untaught , better fed then taught teachers , it is yours , o ye more letter-lauding then letter-learning preachers , and priest-admiring people . christ is come from god that men might have life , and have it abundantly , calls all to look and come to him for it ; yee like the old scribes search the scriptures , and therein look for the eternal life , because they are they that testifie of it , and of him who is the life , but yee will not come to him that yee may have the life , ioh. . . &c. . what need i say more , but with t.d. and i.o. to heed and beleeve themselves , because they are so dull of hearing that they will neither heed nor beleeve the qua. . for they give the cause in question between the qua , and them about the scripture , or the letters being the world of faith or light shining in the dark place of mens hearts , which peter sayes men are to take heed to , which said dark place that is the heart and cons●ience , where ( by their own confession ) so gross a thing as a formal outward letter cannot come , but only some more subtil thing then that is , even a spiritual light , as that is not , is as evident in the text as the word and light it speaks of is to him that is not blinde ; for the dark place wherein the word and light here is said to thine , is the same wherein as the light is taken heed to the day dawns and the day star , i.e. christ him self arises first as that bright and morning star , rev. . . whereby the day spring from on high visits such as sate in darkness , luke . , . and at last as the sun of righteousness it self , mal. . . but that is said expresly to be the he●rt ; so far as from ioh. . . we argue , where the spiritual darkness is , which comprehends not the light , within which darkness the light shines , there the true light shineth , but that is within in the conscience of all men , therefore there the true light in some measure is shining : as if the dark place within which the sun shines be a room within the house , then some light from the sun must be within the said room also ; so wee argue retro from hence , if the dark place where the day is to dawn , as the lesser light therein is observed , be the heart , then the place wherein the lesser light shines , which even therefore secundum v●s ( o ye b●nighted ) ones cannot be the letter , must be the heart also ; but verum prius , &c. the first is true , therefore the latter . we have a more sure word of prophesie , to which ye do well to give heed as to a light that shineth in a dark place , until the day dawn , and the day-star arise in your hearts . . the word of prophesie , or prophetical word is a phrase that of it self seems to any , but blinde expositors , to intend another thing than the outward letter , and to found forth no less then that more inward word or immediate testimony of christ himself in the conscience elsewhere stiled the words of prophesie , or word of god and witness , or testimony of iesus , or spirit of prophesie from which , of which , and to which the holy men that were internally illuminated thereby , and made acquianted with gods secrets , bare record or testiminy without by voice or writings , rev. , , . , . the tr●e and faithful words of the lord himself inlightning such as wrote the letter , who , having no need so to do , the lord and the lamb being their light , wrote not by , though not against , the directory of i.os. outward candle , moon , or sun , ad extra , i.e. the external text of others writings , rev. . . . . . the words of the prophesie of this booke , as iohn calls it , rev. . i.e. the inward spirit of prophesie or testimony of iesus , from which all prophesie went forth , whether by voice or writing , which the angels and gods servants the prophets had and kept . rev. compared with rev. . . which book i.o. dreams ( 't is like ) was the outward writing or copy that iohn gave forth , the uncertain copies of which ( to say nothing of the doubts of the old dimn sighted doctors , that were at oddes about the outward book called the revelation , and some others , even of those that are owned as authentick , whether they are not spurious yea or nay ) only are extant at this day , little deeming that was an inward book , which i.o. tells us of too , if he will own his own words , p. . . which iohn took in at first , from which he gave out the the other , and prophesied in the way of manual wiriting , even the inner book of gods secrets , which are only with such as fear him , revealed to christ by the father and by christ to iohn , and opened by christ to his servants at this day who eat it and prophesie out of it again before many peoples , nations , tongues and kings , though sealed with seals to the scribes on the backside or outside of it , on which backside or outward letter , they are busily poring , but they cannot read it , neither learned nor unlearned , because it is a book sealed , rev. . . . . & , , , . isa , , ao , , . . that very epethite , which to the word of prophesie here spoken of is annexed doth even infallibly evidence it to be intended of that inner word spirit and light in the conscience which the qua. call too , and thou scoffest at , and not at all of that fallible external text which thou art so talkative for , for it s called a sure , permanent , firm , or stable word , which is more then can be , saving all thy blinde bable about it , asserted of the best , and most original copies of that letter thou contendest for that are extant in the world in these dayes : and not only so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a more sure or stable word then that voice , which peter , iames , and iohn heard immediately from heaven out of the fathers own mouth concerning his beloved son christ the light of the world , given as a light to the nations shining and shewing the will of god to them in every one 's own heart , & so gods salvation to the ends of the earth , saying unto them , hear ye him , v. . comp . with mat. . . which voice coming from the excellent glory , which was infallibly sure to them , no cunningly devised fable they heard when they were with christ in the holy mount. now the word , spirit , voice and light of christ in the conscience is properly and truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a more stable , firm and permanent word , or standing rule , constant canon , and lasting light , and so more sure to us ward then that voice to them , not surer in respect of its evidence to the hearers of it , or the security given by it that it was no fable nor fancy , in which sense thou most foolshly fanciest , p. . that the immediate voice above said ( absit absurdum ) was not so sure , i.e. not so certainly evident to be gods voice as the letter is certainly evident to be gods word ; for in that sense , the said voice was to them that heard it most infallibly sure or evident , so as nothing can bee surer to be god , and i.o. in saying [ as he dotingly doth p. . ] that comparatively we have greater security from , and by that written word , meaning the scriptures or writing ( for that is the word written with all along , such is his illiterate language ) then they had in and by that miraculous voice , as he calls it , and that the scripture is more sure in respect of its giving out of its evidence to us , then that voice of god was , doth thereby ( absit blasphemia ) render the very voice of god himself whereby he spake in , and to the prophets that wrote the scriptures to us , less sure and certain , more doubtful and questionable whether it might not be a mistake or no , then the outward writing or text they wrote , as it is transferred to our hands at this day , through the hands of such a mighty multitude of fallible transcribers , none at all of which no not the first were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infallible or divinely inspired so that they could not in any thing mistake by his own confession , p. . where i.o. confesses , and grants also that it s known that failings have been among them , from whence various lections , of which it cannot be ascertained to men now which is right , which wrong , are arisen , which so variously transcribed scripture , it is shame enough for i.o. to assert ( as he doth , p. . under that term of word by which he terms it , and p. under its own name of scripture ) that it is come forth to us from god without the least mixture ●r intervenience of medium obnoxious to fallibility ( as is the wisdome , truth , integrity knowledge and memory of the best of all men , or capable to give change or a●teration to the least iota or syllable ; and more shame yet to say ( as hee doth p ▪ . ) that every apex of it is equally divine , and as immediately from god as the voice wherewith , or whereby bee spake to , or in the prophets , and is therefore accompanied with the same authority in it self , and unto us ; but most shame of all ( if he be not past shame so as not to see it ) in that he from this of peter sets the scripture , the alterable and much altered copies of his letter , his flexible transcripts and text , that are and may bee turned and winded , ( as himself confesses , p. , , , . of his epist. at the wills of criticks ) into ●arious senses , not only in equality with , but into a state of certainty ab●ve the very immediate voice of god , that was heard from heaven , which true v●ice of god yet p. , . hee sayes , to the contradicting of himself in what he asserts as to the minority of its evidence to us then that of the scripture , hath t●at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accompanying it , as evidences it self , and ascertains the soul beyond all possibility of mistake , and is that which we are at last to rest in as being discernable from , and obliging men to discern it from all delusions , though yet , o rotas i to go round again , the scripture is that with him , that is ultimately to be rested in , and not the voice of god , which he sayes may counterfeited ; witness the same pages where hee bems in , and hedges up his speech concerning the infallible certainty of gods voice beyond all possibility of mistake , and concerning our resting ultimately in that , a parte ante , with this saying , viz. suppose god should speak to us from heaven , as he spake to moses , or as he spake to christ , or from some certain place , how should wee bee able to know it to bee the voice of god ? cannot satan cause a voice to be heard in the air , and so deceive us ? or may not there be some way found out whereby men might impose upon us their delusions . pope caelestine thought he heard a voice from heaven when it was but the cheat of his successour , must we not rest at last in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that accompanies the true voice of god evidencing it self , and ascertaining the soul beyond all possibility of mistake ? & a parte post , with this saying , viz. if the question be whether the d●ctrines proposed to bee beleeved are truths of god or cunningly devised fables we are sent to the scripture it self , and that alone to give the determination . thus ultimately we are to rest in gods voice ; and yet ultimately we must rest in the scripture , which is another thing ; for those that heard and searcht the scripture , as i shewed above , never at any time heard gods voice , though yet i beleeve i.o. to bee so sottish to suppose the scripture or writing to bee it , from which yet himself sometimes distinguisheth it . now the scripture , the letter ( what ever thou sayest of it to the contrary i.o. specially as to the present corrupted copies of it , which are your canon are not sure , much less a surer matter then the immediate voice of god , neither in that false sense in which i.o. interprets that term more sure , viz. more unquestionable and undoubtedly evident to bee of god ; for if wee grant it to be of equal divine certainty , as we need not , it being , as now , but the remote issue and product , at the hundredth hand perhaps , of gods voice in the prophets , yea but remote transcripts of fallible men from the handywork or manuscripts of the first penmen , yet to say its of greater divine certainty then gods own voice is absurdity in the abstract : nor yet secondly in that genuine sense , which the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most properly bears , viz. more firm , stable , stedfast , standing , permanent , or the like ; for the letter is changeable , alterable , flexible , passing , perishing , corruptible at mans will , who may mistrans●ribe , turn , tear , change , alter , burn it , &c. and so flecting and transient ; but as for that voice , surer then which i.o. sayes the scripture is , which scripture he calls the light or the word of prophesie , and the prophesie of scripture , mistaking himself , when it is but the scripture of the prophesie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that voice was as infallibly sure to its evidencing it self to them that heard it to be of god , as any thing can bee , though so permanent it was not as the light within is , ●nd the voice of god that is to be heard in the heart of those that take heed to , and turn not away from it ; for that particular voice that came to them from god , saying of christ , hear ye him ; was passing and transient , not abiding , staying and standing , as to the actual ●udibility of it , but the voice and word of the son in the heart , of whom the father said , hear ye him , this is permanent , lasting , standing , stable , sure , stedfast , alwayes nigh in the heart of men that they may both hear and do it , and this and not the o●tward scripture , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which i.o. scrafles for is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more sure word or prophesie of scripture , i.e. that that scripture writes of , or the light shining in the dark place of the heart good to be taken heed to here spoken of , even the voice of christ speaking from heaven , in the heart and conscience , of whom the father sayes vers . . hear him , whose voice his sheep hear , and who ever hears not in whatever he sayes shall be cut off from among his people , whose voice which shakes the old earth and heaven , where it s heeded , it s more dangerous to turn from , then t is tō turn from moses and the prophets and holy mens outward writings ; for these , whether old or latter , speak and write , though by motion from god , yet on earth only ▪ but hee commeth from heaven , and is above all , as iohn baptist said of himself and christ , ioh. . . , , , . &c. i am not the christ , i am but sent before him ; he hath the bride . i am but the bridegrooms friend who stand and hear him , rejoycing at his voice , he must increase , i must decrease ; he that is of the earth is earthly , and speaketh of the earth , he that cometh from above is above all : see therfore saith paul , he. . . that ye refuse not him that speaketh , for if they escaped not who refused him that spake on earth , much more shall not we escape if we turn away from him that speaketh from heaven . yea not the letter , but this voice , and light in the heart this inwardly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ingrafted innate word or spirit imparted , implanted , indelibly in mens consciences is as god and christs vicegerent there , both revealing what hee requires of every man ( as to his own particular ) and taking account of him also in the name , majesty , and authority of god de facto , how he answers it , which voice or light of god and christ in the conscience is called by thee , p. , , , . the innate or ingrafted light of nature , the voice of god in nature , and common n●tions , and general presumptions of god , and his authority inlaid in the natures of rational creatures , and innate principles of reason and conscience , and such like , as if they were so de naturae , & de esse hominis , so flowing from the meer natural being of men , that they can be no more said to be supernaturally of god , then the very natural faculties of reason , understanding and conscience it self [ of which more an on both with thee , and t.d. also ] though it be indeed that very way of supernatural revelation which thou sayest , p. . the scripture is , that ( as now in the world ) is handed to thee by the meer improvement of men● natural faculties in the way of transcribing , printing , re-printing , as also studied by the meer improvement of your natural faculties of reading , remembring , understanding hebrew , greek , latine , english , &c. to the begetting of a meer animal or natural knowledge whereby yee know things meerly naturally , speaking evil of what yee know not , and corrupting your selves in what ye do know naturally as bruit beasts , for as a horse or bullock can finde the way to the pasture where hee hath often been , so the priests by use , course , custome , and concordance more than the work of the spirit bringing all things to their remembrance , can turn readily to chapter and verse . which forsaid voice or light that god ( as thou sayest truly p. . ) hath indelibly implanted in the minds of men ( for the minde , heart , and conscience is as a dark place , as to all spiritual , moral and supernatural knowledge , without the law or light of god shining in it , and shewing good and evill ) is by thy own further confession to thy own further confusion accompanied with a moral instinct of good and evil , seconded by that self-judgement which god hath placed in us in reference to his own over us , and that by which god reveals himself to the sons of men , and that indispensable moral obedience which he requireth of us as his creatures subject to his law , and which is as effectual to reveal god , as his works are , to which there is need of nothing , as thou sayest , but that they be represented or objected to the consideration of rational crtatures , and bears testimony to the being , righteousness , power , omniscience , holiness of god himself and calls for moral obedience which is eternally and indispensably due to him , and so shews the work of the law written in the heart , and is that by which the gentiles , or nations , that have not the law in a letter , are a law to themselves ; and more then all this by thy own absolute acknowledgement , whereby 't is evident that it ( even that thou callest the voice of god and the law written in the hearts of the very gentiles , and not the letter of the law written without with ink and pen ) is that ingrafted word by every one to be received with meekness , jam. . . which is able to save the soul , and that sure word ( as to it its evidencing it self to us ) or light shining in the dark place of the heart , and that more firm , stedfast , constant , standing , permanent word or light , or rule of life to us , then that infallibly sure and certain , though passing and transient voyce , that in the audience of peter , iames and iohn came from god himself , that is here spoken of : the said voice or light in the heart declares it self to be from god by its own light and authority , so that there is no need to convince a man by substantial witnesses that what his conscience speaks it speaks from god what ever testimony it bears , or what ever it calls for from us in his name , and so speaks and declares it self ( not only more constantly , as it s ever with men but as to its certainty also ) that without further evidence or reasoning , without the advantage of any considerations but what are by it self supplied , it discovers its author from whom it is , and in whose name is speaks , and is inlaid by the hand of god to this end to make a revelation of him as to the purposes mentioned , & is able to evince its own divine original without the least contribution of strength or assistance from without ; and therefore [ i adde ] without an outward letter undoubtedly , though as undoubtedly an outward letter cannot do all , nor any of all this without the light or said voice , word , or spirit of christ within , which only doth , and can evidence it unto the conscience that the letter , scripture , and doctrines declared therein are of so divine an original as they are . thus i have done with that eminen● text , which is so much talked on so little to their own purpose by the most eminent talkers for the text of the scripture , as that thing therein recommended to us to bee taken heed to , as the most sure word of prohesie , the light shining in the dark place of mens hearts , the prophesie of the scripture , that is not of private interpretation , but spoken forth in writing in the movings of the holy spirit , under which termes the holy apostle intends not the outward text , in which , as well as otherwhile by word of mouth the holy men testified to it , and held it forth , but that inward word , light , spirit of prophesie , truth , witness and testimony of iesus in the conscience , which their outward voice , words , witness , and writings were but a testimony unto , and an external means to turn men to : upon the account of which text in peter , and the . other aforesaid which i.o. impannels as his jury to judge the case in question , whether the letter outward writing or scripture is the spiritual light or word of god yea or nay ? i.o. makes such a full account to carry it his way , and to have their unanimous universal verdict for him , that the letter is the light , and consequently the most perfect rule , and consequently the word of god , that in his blind hasty confidence he cannot stay from stiling it so , till the trial about it be ended , and while the cause is sub-judice , and he but in his prosecution of the proof thereof , but by way of anticipation , as it were , throughout his whole book , which is written mostly in ordine ad probationem as an enquiry after , and examination of the matter , he very often here and there , if not as frequently and commonly as by its own proper names of letter , writing , text , or scripture stiles and denominates it under the foresaid names of of the light , rule , foundation , witness , vvord of god , as its nomen pr●prium , which hee will never prove to bee proper to it whilest hee breathes . and so hee runs on blindly in such over ample applaudings , and most mighty magnifications of the scripture , that is the subject about which the argument is driven on , by what termes soever , whether of the truth , the foundation , the power of god , the rule , the vvitness of god , the vvord of god , &c. hee expresses it by , that if he were set to extoll and set forth christ jesus himself in all his dignity , authority , dominion , might , majesty and glory [ unless it be the express names of the only beloved and begotten son of god , king of kings , lord of lords , mighty god , the ever-father , the prince of peace , and perhaps some few more ] i can scarcely suppose on a sudden that he could finde any other , or at least any more eminent titles to dignifie him by , then those by which hee dignifies , not to say deifies his adored dead transcript , text , and corps of the greek and hebrew copies of the scriptures , which hee vermilions over with the honour and veneration ( as to sundry of the most excellent glorious titles and properties hee attributes to it ) that is due either to god or christ , or his living vvord , light and spirit alone : for howbeit every such particular expression of vvonderful , councellor , leader , and commander to the people , redeemer , saviour , salvation , &c. that christ is stiled by , may possibly not bee used in i.os. book to express the outer scriptures by , yet i beleeve there is but little asserted in honour of christ , the spirit , the living light and vvord througout the scripture , which is not asserted , if not in the same , yet in termes equivalent in honour of the scripture it self . witness all those most high flown phrases and eminent strains he flyes out and strikes up in in way of ascribing little less then all authority , dominion , exaltation , transaction , self-evidencing efficacy , light , power , dignity and glory , here on earth at least , unto the scriptures , as if the father had sealed it , and not his son and spirit to be the disposer and orderer of all things next and immediately under himself as supream iudge , rule , ruler , head and governour over the sons of men , and the giver and dispenser of the meat that endureth to eternal life . chap. iv. and now i return to take more notice of what more is urged in his latine theses , as concerning the scriptures being the only most perfect rule of faith , life , worship ▪ and knowledge of god as to salvation . the second argument in proof whereof is its perfect operation and efficacy , ex. . s. . omnia perficit necessaria , &c. it accomplishes all that is necessary to gods glory , and our salvation , in vindication of which , a whole dozen of scriptures are urged , eleven of which are above answered , and one onely remains to be a little spoken to , viz. isa. . , . and as to that of isa. , . i grant , that the word of god , as the rain and snow comes down , and returns not without watering the earth , and causing it to bring forth and bud , and give seed and food , so it returns not void at any time without working that for which he sends it to any person or people , and prospering to the accompli●●ment of what he pleases ; but i am half amazed to see that thou i.o. shouldest bee so silly as to interpret that of the scripture , since it so expresly speaks de verbo oris sui , of the word of his mouth , which is asserted immediately from himself with his own voice [ so shall my word be that goeth out of my mouth ] which word expressed by his own voice speaking , who so upon second thoughts , and serious consideration , shall say the scriptures are , & properly too , as i.o. excusing his ignorance , for as much as not for want of incogitancy , i my self sometimes so thought while i ran as our national ministry now doth , making haste and saying he saith ] before himself had sent mee [ howbeit i wanted no sending of man ] or had spoke to me , or i heard his voice , i shall make bold to accuse him of arrant , absurdity , miserable mistake , wretched blindness , and utter un●●rthiness to bee denominated a doctor in that thing , which our divines call divinity . nevertheless not having so well minded the matter , as upon occasion they may do in time to come , being carried in times past by custome to take things , and term and talk of them according to tradition , more then true discerning of them in their proper natures , the very preachers of this nation , as well as the poor people that have lived on their lips , have been so habituated , by common metonymies , to miscall the scriptures by names not proper to their natures that they now stand up to depend them to be most properly denominated by those metonymical and improper names ; so that howbeit we are never so willing to allow them to express themselves by such figurative phrases as are frequently found in the scripture it self ( as act. . . the voices i.e. scriptures of the prophets , are said to be read in the iews synagogues every sabbath ) and that satisfies them not , but the qua. are deniers both of the scriptures , and of the word of god , and spoylers of them of their proper names , if they yeeld not to their as absurd as arbitrary appellations of them , by those glorious titles of gods words , gods voice , as their proper names , yea in this dotish disquierness , and peevish perversnes of his prejudiced spirit doth i ▪ o. quarrel with the quakers as bereavers of the scripture of its proper name , because they own not his improperties , in ignorantly and impudently imposing the names of the word of god , and the spiritual light on the letter as its proper names , which it chal●engeth to it self from its preheminent participation of the nature and properties of the word of god , and of light , viz. life , power , to quicken and save , and to shine to the evidencing of it self . j.o. i am now to deal against the qua. about the proper name of the scripture : for this sort of men are glad that the care of this business is committed to them by satan that they may spoil the scriptures of that glorious title the word of god : this name doth the scripture challenge to it self . so p. . , , . that the scripture is light , we shall see that is so , or can be called so , unless it hath this nature , and properly to evidence it self , as well as to give light to others , cannot in any tolerable corespondency of speech be allowed : whether spiritual , intellectual light , regarding the minde , or natural with respect to bodily sight be firstly or properly light , i need not inquire , both have the same properties ; it is spiritual , moral , intellectual light , with all its mediums that hath the preheminence as to a participation of the nature and properties of light . now the scripture , the word of god , * is light , a light ●hining in a dark place , pet. . . with an eminent advantage for its own discovery , &c. a glorious shining light , an illuminating light , compared and preferred ab●ve the light of the sun , psal. . , ▪ . rom. . the most glorious light in the world , the most eminent reflexion of increased light and excellencies : the psalmist ascribeth light , power , stability , and permanency like that of the heavens and sun , in commutation of properties , to the word , i.e. scripture with i.o. and an inexpressible exaltation of it above them , the light of one day of this sun [ meaning the scripture , which hee expresses by the terme the word of god ] being unspeakably more then that of seven others , as to the manifesting the glory of god , nor doth it impaire this self-evidencing efficacy of the scripture , that it is a moral , spiritual , not a natural light. this , and much more utters i.o. concerning these termes of the word , the light , as the proper names of the right belonging to the letter . neither is i.o. alone in this , but some others i have met with that have stifly stood up to defend the scripture or letter to be the light , the word of god , yea verbum oris , the word of his mouth , and the voice of god and christ properly , and properly to be so called . rep. which sayings , o the contrariety that is in them to common sense and reason ! they may as well say they hear that mans voice properly , some of whose sayings they read in the letters of such as write what they heard him say , they may as properly say they are to own the voice of the scribes and pharisees for their rule , as they are written down by the apostles and evangelists , sith christ saith , they sit in moses chair , all that they say do , and that they do now properly hear their voyces , sith what they said was recorded , as say that they now properly hear christs voice in reading some things he spake , as they are written by them that heard him speak them , and stablish , and canonize them , and other mens sentences , as the only standing rule on this account , because god said , hear him , and they now hear properly moses voice , and must own his law , that vanisht , as to the shadow of it , still to the church a standing rule , because christ said , they have moses and the prophets let them hear them . o the contrarity of this to the scriptures themselves , for if they be properly the voice of god and christ , then ( absit blaspemiae ) they make christ charge the scribes improperly and falsely , that they never at any time heard gods voice , joh. . for they heard the scriptures read every sabbath , neither could he say truly what he doth , exclusively of such as are not his sheep , my sheep hear my voice , if the scriptures were his voice properly , for the dogs and swine hear , and hear the outward scriptures read as well as his sheep , but his sheep hear another secret still voice of his , in all things that hee saith unto them in their own consciences , which the loud brawlers for the bare bible drown within themselves with their non-sensical notes and noyses about their diana's , and si●ver shrines and temple worship , and church work , which voice and words of his are heard in secret with more profit among the wise , luke . . then the cry of the truth selling spirit stinting-scripture stealers among fools , which still voice of christs ye● whoever hears not , and heeds not more then our heady high-minded hypocrites of these dayes do , may preach themselves out a while longer , yet as the ministers and church of christ , but shall ere long be cut off from among his people ; in the mean time however this is the improper tone they tune it out in when we bid them fear god , hearken to his voice , own that , as your only guide , his word , his voice , his spirit , his light , as the only infallible , sure standard , the witness of god himself , the scripture witnesses of , and sends men to , which hee that heeds follows , beleeves in , obeyes , needs not be so restless by wrangling as the wrestless for , and wresters of the scripture are about the witness of man , though witnessing from and for god as moved by him , for the witness of god himself and the witness of christ himself in the conscience is greater , needs not be so loud for a letter , for the voyces and words of men , and the writings and revelations of holy men , for the inward immediate voyce , the word , the spirit , the light , revelation of christ himself in the heart is greater . true ( say they ) we must hear christs voice in all things he sayes , abide in his doctrine or teaching , receive his witness and testimony , walk by his word , live by his light alone , bee guided and ordered in all things by his spirit , which alone reveals the minde of god and christ , without whose revelation none knows the things of god and christ ; but the letter of the scripture , the outward writings of such as heard him [ as we do not ] the hebrew and greek text at least , and translation● , as they keep touch with them , these are that word , that living , life-giving , powerful , heart-searching , soul-saving word , those words of his that are spirit and life , by which alone men must come to beleeve that light to the feet , that lamp to the path , that verbum oris , that very word of his mouth , that works and accomplishes all things to his glory , our salvation , that verbum oris that goeth forth of his own mouth , that hee put , according to his promise , isa. . ult . ( as if that were the scripture ; oh gross and shameful ! yet over and over , and over and over again , i.o. cites that text to prove gods promise to continue the hebrew and greek texts entire without loss or change of iota or title of it to the worlds end ) into the mouth of the churches seed , and the mouth of her seeds seed for ever , that must go out of the mouth of babes and sucklings , as the only strength against the persecutor to still the enemy and avenger , that sharp sword of his mouth , with which he will smite the wicked nations , rev. . that rod of his mouth , or breath of his lips , with which he slayes the wicked , isa. . that rod of his strength and power sent out of sion , by which he will rule f●reuer in the midst of his enemies , psal. . that word that he hath spoken which god hath magnified ov●r all that is called his name , and so over the light it self it sprang from , which is his name , joh. . and the s●fe strong tower of the righteous : that vis virtus dei , power of god and word of the cros● . that doctrine or teaching of christ , which , continued in , saves the preacher and hearers , ipsa doctrina , quam a deo docemur . that witness of god , which who so hath needs not the witness of men , for the witness of god is greater . that voice of god , that 's more sure and certain , as to its giving out its evidence to us , then the very immediate voice which the apostles heard god himself speak to them with from heaven , pet. . and all this , and much more exclusively and abstractively from that within , yea and properly too , so that the word of god , foundation , the rule , light , lamp , and so consequently all the rest of the ti●les are the very proper names of the scriptures , no other then what are properly answerable to its nature . for in this wife i.o. drives on the business avouching that glorious title of the word of god , and the light to be the nomen proprium scripturae , the proper name of the scripture , and that i wrong him not herein see his own stating the question between himself and the qua. ex. . s. , , . de scripturae nomine proprio nimirum titulo illo glorioso verbo dei , and p. . the scripture is a light yet nei●her is , nor can be called so unless it hath the nature and property of light , p. . the scripture a moral and spiritual , not a natural light. p. , . light spiritual hath the preheminence as to a participation of the nature and properties of light ; firstly and properly light from whence the other , i. e natural respecting bodily sight , is by allusion so denominated ; in these places either expresly or eventually , i.o. calls the light and word of god the proper names of scripture or letter , and so consequently en●tails all the other glorious titles to it as its right , due and proper names which they rob it of , and deny it to be what it naturally and properly and really is , who own it not properly both to be , and be called the word of god , but it neither is actually testified so to be any whereby god , nor by its self ( as i.o. p. . most lyingly & falsely affirms it , in so much that he who owns it not as so ) doth what in him lyes to make god a lyar . and also p. . where he sayes , if the scripture be what it reveals it self to be , it is then unquestionably the word of the living god [ as p. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living word of god ] truth it self , for that it professeth of it self ( quoth he fr●m the beginning to the ending , neither can it possibly be so stiled properly , or unless it be by a figure [ as it no where is neither by it self that i know of● by which the image is called by the name of the person , which it properly is but a dead picture , and lifeless representation of , the lanthorn by the name of the light , that displayes it self more brightly when beheld without it , which lanthorn yet neither is the light nor properly said so to be . i am not ignorant of that common metonymy continentis pro re contenta , or figure whereby the thing contained is sometimes , but never properly where it is , exprest by the name of that which c●ntains it , and as well in that scripture we talk of as in other writings , matth. . . and cor. . . if this cup may not pass away except i drink it : as oft as ye d●ink of this cup , meaning , properly , not the cups , but the wine ther●in , viz. the one the bitter red wine of the wrath of the almighty god , the mixture whereof is powred out into the cup of his indignation , and of the fierceness of his fathers fury , which christ drank deep of in the dayes of his flesh and humiliation , to the drawing of supplications from him with strong crying and tears ; the other the wine of his blood shed for the remission of sins , which such as walk in the light come at last to be cleansed by from no less then all sin ; neither of which cups or sorts of wine thou hast yet drunk of , or truly knowest what they are , by all the skill thou yet hast in the scriptures thou so scriblest for , but shalt assuredly have thy part in the first , before thou savingly know the second , yea whether ever thou attain to witness the saving efficacy of the second yea , or nay . but what 's all this to the helping of i.o. in his crazy cause , whose fighting is not all for figures , or meer figurativ● denominations but for the formal and true proper names of the scripture , which is the name of the scripture , and not the word of god , say we , but is , saith he , that of the word of god ; had he fought for no more then figures against the qua. that stand for the truth , and said so too , though in so fighting he had been foolish , yet we could have born with him in that frivolous peece of ●olly , and have lent him such a latitude , as both by the letter and light may bee allowed , to speak metonimically and metaphorically of methaphorical matters , and left him to his liberty without a check , and let him alone in his figures to figure out things by other names then their own , and to call them that , which yet properly they are not , to stile the heus● they sit in by the name of the parliament , which it is not , to stile the picture by the name of the person , it is the image of , the voice by the name of the word , it is but the image of , and the scripture by that of the word , it is but the remote expression of , and of the voice , it is the more immediate image or expression of , for vox est imago verbi scriptura vocis immediata , verbi quaedam mediata imago seu expressio ; and to signifie the wine and the light respectively by the names of this cup , this glass , this lanthorn , and the word , and law by the name of a scripture , specially if by scripture he mean that inward writing of it by the spirit of the living god in the fleshly tables of the heart , where the law of god is written , though that writing and the word written are not all one neither , and we could bate him the impropriety of that figurative expression also , though it be far further fetcht then the other , whereby he should decypher that outward letter by the name of the law , which it is but a bart copy of , and the written word by the name of the writing , which yet in truth doth no more then declare of the word & retro , though i know not where in all the scripture the srripture is so much as by a figure denominated by that name the word of god , if the word be any where so called by the name of scripture , as i.o. sayes ( at least fortyfold falsely ) that above fifty times in the new testament the word graphs or scripture is put absolutely for the word of god , but if it were a hundred and fifty times so called , it would not prove the high point in that height he takes on him to prove it in , viz. that the scripture is properly the word of god , and the word of god its proper name , any more then the wine is called by the name of this cup , this glass , or the light by the name of the lanthorn & retro the lanthorn by name of this light , which is all figurative , not proper . but this is not i.os. case , who runs up to the very highest peg , and sings of the scriptures a note above the ela , and quarrels with the qua. as deniers of the scripture , unless they swerve aside with him in his silly supp●sitions , and as well uns●holler-like as unsaint-like sensless sayings , that the outwar● scripture the writing , the letter , and every letter and tittle , and iota , though but transcribed , in it , is the word of god , as t. . c s. . . that tam in esse reali , as cognoscibili , ex s. . the scripture both is , and doth infallibly evidence it self unto the consciences of men , that are not blinde to be assuredly the word of god. see his first title page , and t. . c. . s. . and that men that beleeve not ( as he implicitly beleeves in this ) being obliged so to beleeve upon the penalty of eternal damnation , at the peril of their own eternal ruine , and such like , are left unexcusable in their damnable unbeleef , t. . c s. . t. c. . s . t. c . s. . and who saith , that his chief business with the qua. is de noveine scripturae proprio , ex. . s. , , . about the proper name of the scripture , and to stablish it under that glorious title the word of god , as that proper name of it , which the chief business , committed by satan to the qua. that they rejoyce in , is to spoyl it of : yea how will all those figurative forms of speech list i.o. out of that qu●gmire wherein he sticks , and into which he hath rash●y run himself by , his hasty quarrelling with the qua. who is far from being satisfied , if the truth and doctrine of the scriptures be confessed to be sufficiently declared in the scripture , unless he be infallibly assured that every tittle and iota , as it was at first written , stands truly transcribed in his copies of it , and so far from being satisfied , if by a figure it should be granted [ as it need not for it s no where called so ] that the scripture is the word of god that he professes , ex. . . that if that declaration , that writing , which declares the minde and will of god , be not the word of god , he knows not what is the word of god , if he may not call the scriptures by that name the word of god , is so far ignorant of any name else to call it by , as to call out to the qua. to tell him what to call it if he may not call it by that name , si hoc non sit verbum dei ( quoth i. o ) ego nescio quid sit , aut deceant nos fanatici quid illud dicendum sit , &c if the declaration of the will of god , i.e. the scripture , be not the word of god , i know not what it is , or let the fanaticks teach us what we may call it ; these and many more to the like tune are the eminent titles , which i.o. not by a metonymy , but in truth as their proper priviledge , and real right , attributes in words at length , and not in figures to the outer scriptures , these are the lofty terms , wherein in throughout all his treatises he treats on their behalf , not with all others only , that are his opposers in other matters , but with the qua. also , who own the scripture in its own proper name , use , and place , and own the truth written of to be the word much more , then he doth himself , but about the scriptures oppose him only as to these his childish thoughts : such are the high , rigid , unrighteous , strickt streins he stands upon , and stickles in , and that so stifly , that he is minded either to win all , or lose all , and if he be not owned as stiling of the scripture truly and properly , when he stiles it by the names of other things , which truly and properly it is not , he will no more own it under its own true and proper names of writing , letter , scripture , but make himself altogether ignorant of these as if hee had quite forgotten , and could in no wise call to minde , that hee hath any other names at all whereby it can be called , save those undue ones of his own imposing . now when a man begins to swell out with his wind of doctrine into such a bubble as knows no bounds , its time to blow him out ; and when he grows into such a giddy , greedy , hydropical humour , as not to know what ground he stands on , nor how to stand still , and sit down satisfied when hee is well , nor well to understand when he hath enough , nor to slack his thirst with a just and lawful allowance , its good — venienti occurre morbo : danda est elleboritali pars maxima avaro . as there is no reason that he should have all he desires , so it s but reason that his brain be purged from such excrements , as occasion such extraordinary extravagancies , that if he will never be otherwise then so fantastically fanatical , yet hee may insanire cum ratione , be moderated at least as to his height of madness , be taken down a peg or two , and brought from his high garret , into a lower story about the scriptures , that if , he will have no nay , but they must needs be call'd the word it may be no otherwise then the cup is called the wine , which ( though , by a metonymy the wine is sometime called the cup yet is never , or very seldome , if at all . for my part i am free , rather then he shall take on ad ravimusque , and cry himself hoarse , and wrong himself ( as he doth ) with so much wrangling , and restless wrestling for the letter which he more loves to talk of , then lives the life of , and longs for , so that is not likely he will be at quiet , unless we still him by piping to the same tune with him at least a little , to please him so far to his profit , in order to the saving of his longing , as to allow him a little , i.e. so much leave as by the foresaid figure to call the glass window , or the lanthorn the light , which in truth and properly are not so ; but as that taylor which having an inch of cloath granted him for his minds sake , about so much as will serve for a pattern , incroaches so as to steal an ell or enough to make a suit of , and from top to toe cloaths himself therewith accordingly , wou●d have no wrong to have his goodly garment torn off , or else beaten well upon his back with his own yard ; so if i.o. who begs the whole question , be not pleased with his poor pittance , which yet is the largest allowance that truth it self allows us to allow him , but will be a chuser ( as beggars must not be , and his own carver , and carve out the scriptures , which is more then ( salva veritate ) we can give him , or he can justly take on him to do , into no less then a patern , a lydium lapidem , a touch stone of all truth , a standard for all spirits ( even that of god , by which it , and all spirits and scriptures else are to be tried ; to be most truly t●ied by , a rule , an immoveable , stable , perfect , the most perfect , the only rule of gods worship , and our obedience in matters of faith and manners , as ex. . s. , , . ex. . s. , . ex. . s. . ex. . s. . so that since the churches compleating of its canon , no revelations , internal spirit [ and consequently not that spirit of god ] visions , inward light , or word are to be expected or admitted , as any rule to walk by , the only guide and directory of all mens beleeving and living , so that who have not that have none at all of any sufficiency to lead them to life , though they should follow what light they have from god vouchsafed them to the utmost . so that there is no principle ( to speak in his own words , t. . c. . s. . ) or means of discovery of the saving doctrine , or sacred truth , no other rule or measure of judging or determining any thing about or concerning it , but only that writing from whence it is taken , the revelation of it being expressed only in that writing , up●n supposs●ion of any corruption in which , the saving doctrine , truth , or word of god , as at first given out from god , which say i , whatever becomes of the scripture is ever entire , and for ever incorruptible , and unquestionably uncorrupt , pet. . cannot be evinced unquestionably to continue entire and incorrupt , hee must then bee fed , as himself and his fellow unlearned learned ones do feed their poor , blinde , p●r●-blinde , unlearned people , viz. with a bit and a knock , and bee kept close to so much as reason and scripture can well spare him , be caned into a just compass with his own canon , and rapt into the right measure he runs out of with the rule and measure of his making , and bounded within the due bounds of equity , which , beyond all measure , he breaks beyond for the bare bibles and letters sake , by that letter and book it self , which is called though by i.o. the word of god , tr. . ch . . s. . yet by it se●f never so honourably at all , but only by such like titles , as a declaration , letter , scripture , book or bible . and if he shall go on undervaluing that antient covering of christ the light of the world , and the armour of his light , which is unchangeable , and which the true church , which hath the moon , and all such moveable and changeable things , as the best outward writings are , under her feet , stands ever cloathed with , rom. . , . eph. . , . col. . . . rev. . . casting it away as some old menstruous cloath , cast clout , or rotten rag , as he doth while in his imparralleld both ignorance and impudence he flerts at it , as if 't were a meer puppet patcht up of shreds , as a fictitious imaginary christ fain'd in the fancies of fanatick fools and mad men , nescio quod lumen , quos , enthusiasmos quem deum , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vere nihil , ex . s. . ex. . s. . . ex. . s. , . and rejecting that covering of the spirit of god , which wo be to him that is not covered with , or is covered with any other , isa. . . to cut out the outward scripture , and grave out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a g●rment , into an idol covering to himself , stealing words from thence , and therewith cloathing himself which will once wax old as a garment that is moth eaten , and at last ( being old , yea oldness it self though younger the spirit , and not the antient newness of the spirit , wherein the true worship and service stands ) is to vanish as an idel , that must go to the moles & bats , & as the brazen serpent be taken down , and among other idols of mens earthly elements , wordly rudiments , and carnal ordinances that were good in their own times and places yet but imposed till the time of reformation , be sent away with , get ye hence , isa. . . , . rom. . . heb. . . , . it s high time to strip i.o. naked , and discover his shame , which is seen by such as live in the light through his covering , which is a prate of words about the scripture , and other things which yet he knows not , and to summon him to sit in silence before the lord undressing himself out of his stollen ornaments , which till he doth he shall not know what a work of spoyling the lord hath to do unto him till it come irresistably upon him . and if hee shall flye out so far in his whifling words as to call the letter [ which to the light bears the same , and no better proportion then that of the lanthorn to the candlelight ] the light , as the name that is proper to it ; and flye up higher yet till according to his flashy fancy thereof he affirms it in print ( as hee doth ) before the world that not only the word of god written of in the writing , which none denies so to be , but the writing it self also ( which he means well-nigh in every place by that terme the word , or else hee strikes beside the iron , and lies hammering on the anvil , beating the air , and meaning another matter then that hee meant when he began , and makes men beleeve that he means all along , which is no more to his purpose then if he meant nothing by it at all ) is an illuminating , shining , spiritual light ; and higher yet , preferred above the light of the sun , t. . c. . s. , . the most glorious light in the world ; and higher yet , the sun one dayes light of which is unspeakably more then that of seven others as to the manifestation of the glory of god , t. c. . s. . a sun that more eminently then any inferiour fire discovers and evidences it self by such properties as it hath , viz. light , and heat , and power , t. c. . s. . and c. . s. . . and much more of such like high strains i.o. strikes up in , till he stretcheth the bare letter so far upon the ●enters as to strain it into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and make it even every thing that the true word , and light within is , when as howbeit it hath its excellency above other writings as an instrument , yet , as to these peculiarities and precious prerogatives of the living word , is vere nihil ; then i must summon i.o. as warm as hee seems to himself to sit , and as much as he seems to see by the painted flame of his fained fire , and the sparks of his own kindling , that if he know no other way to salvation then the scripture , and own not the light as the way , which the scripture speaks of ; this he shall have at the lords hand , hee shall lye down in sorrow . finally , [ to persue yet a little further , and prosecute our present matter under the metaphor of the parliament and the house ] if a man should arise and stand up , and contend that the house the parliament meets in is the parliament properly , and none shall perswade him to beleeve otherwise , but he will try it out with them that allow him to call the house by a figure , or metonymy of the thing containing for the thing contained , so as to say this house is the parliament ; and will say the parliament is the proper name of the house , and it may properly challenge that to it self , and they rob it of its true and due name , and are enemies to both the parliament , and the house , and traytors , that will not so own it to be ; and shall say , die mihi , &c. tell me what it is to be called , if not so [ not heeding that himself calls it the house where the parliament sits ] and that that is the most proper name of it : i should judge that man utterly unfit to be chosen a parliament-man , or , if he should be chosen , as unmeet to meet there among the rest , as in regard of his clergy-ship , i.o. himself once chosen to that honour ( as i hear ) was thought unmeet to meet among them . or ( to prosecute the matter rather under that metaphor of the lanthorn and the light that shines in it , with which the letter and the light , the writing and the word doth so exactly correspond and hold proportion ) if there should appear such a man as would not be contented by the fore-mentioned metonymy only to call the lanthorn the light it self , which makes out it self thereby , and other things also to the view of others , but stand up to contend tooth and nayl , that the lanthorn is the very light in very deed , and ought so to be denominated , as that which really is so , yea and every inch of it from the top to the very bottome , or else it is spoyled of its own glorious due and proper name , and denied to be what it is , and abused and depressed quite below it self , debased and disgraced at their peril of mens utter r●ine for their damnable , unbeleef , though they beleeve , own and acknowledge it to be a very special good , serviceable , profitable , clear , useful and perfect lanthorn above all other lanthorns , as to all ends and purposes for which it was at first made and framed , unless they see it with such eyes as his own , and beleeve it with himself to be veraciter , the real light and only rule and guide of the way , that mafests both it self and all things else that are needful to be seen to all such as are ne●r to , and within the sight of it ; and as concerning the light it self , which reveals both it self and the lanthorn , and the dark room also round about , wherein it shines and shews it self , and other things , as well , yea more brightly when it s beheld immediately , and is abstracted from the lanthorn , which it reveals , and in which ( to say the truth ) it self is more properly vailed then revealed ( * for the light or new testament is vail'd in the old , the old letter revealed in the new ) will not beleeve there is any such thing , nor without impatience hear the testimony of those that testifie of it unto him , and tell him that he is mistaken , 't is not the lanthorn that enlightens the room ( as he supposes ) for that is , though transparent , yet a dark body of it self , that can no more by and of it self without somewhat else , i.e. the light to manifest ) evidence either it self , or other things , then a stool or chair , or any such opacous body like it self , but it is another thing within it that shews it self in some measure through it , and ( as the whole room and all things therein are by it ) most evidently seen when it stands and shines in the room , and is severed from it , and that its that light only , and not the lanthorn , that can properly challenge to it self that name of light , and that the lanthorn under no consideration whatsoever , whether formally considered in its own proper nature as an instrument made into that form of of a lanthorn , of such materials as wood , horn , tin , glass , or the like , nor yet quatenus containing the light in it , * either i● , or can properly be said to be the light at all , but the man will rather vilifie and utterly nullifie the light for the lanthorns sake , so that men become his enemies for telling him the truth about it , and his hand is up , and at work against every man , whose hand is against his crude conceptions , stigmatizing them in print , as poor , erroneous , foolish , fanatical , knaves , ex. . . deluded dreamers , &c. and belying the light , as a meer ●ained , imagined peece of business , a figment of fanaticks , fanaticisme , enthuss ●isme , dotage , ex. . s. . nelcio quid , vere nihil : and moreover if the said man will not only positively assert , but also not blush to profess in effect , that if the lanthorn be not to be called the light he knows not what to call it , and thereupon call out to such as deny it to tell and teach him what the lanthorn is to be called , if it be not properly to be called the light , saying you must either call it the light , aut doceat nos aliquis quid dicendum id sit ; and lastly shall not blush to put himself upon the proof thereof against , all that shall gainsay the lanthorn to be the light , and that in no better then such a piteous , either flatly false , or foul and fallacious manner as here under followeth , viz. . the lanthorn doth sufficiently evidence it self to be the light ; therefore most assuredly , unquestionably , incontroleably , infallibly , the lanthorn is the light , by which men must see , or not at all ; in which enthememe the antecedent is as most assuredly , unquestionably , uncontroleably , infallibly false , as i.os. saying that the letter doth so evidence it self to be the light , and consequently the conclusion , yet this is i.os. way , p. , . for thou triest it out in these termes , which are the truest , though the more thou keepest to them , the more false thy propositions , as to the matter asserted in them , both are and do appear , viz. the letter , the scriptures , the vvriting , with every tittle and iota that is therein , arguing ( as aforesaid ) thus the scriptures do abudantly , infallibly , incontroleably , manifest themselves to be the vvord of god : therefore we know the scriptures assuredly to bee the word of god , tr. . c. . s. . &c. s. . which argument is fair , and not fallacious , yet its frame , not more fair , then its antecedent flatly false understood as it must be by thee ( if there be at all such thing as uniformity in thy two enlish treatises , and not so much noniformity as that we may not safely judge of thy meaning in that word scriptures in one place , by thy own expression and explanation of it in another ) of the writing , or the written letter , and the transcribed tittles and iotaes of it , the falsity of which antecedent , as uttered in such open termes , being not unlikely seen by thy self to be too obvious to be seen by others , thou fetchest it about in a way of fallacy , acting , arguing minus caste , but magis cause from this foundation . . or else thus , viz. the light in the lanthorn , tr. . c. . s. . doth evidence it self infallib●y to him that is not blinde to be the light. therefore the lanthorn is , and is assuredly known to be the light ; in which the antecedent is most true , but the consequence denied , as no less false and fouly fallacious , then the other is true , and as non-sensical a non sequitur as t is to say , the light declared of in the letter , is known to bee the word or light , which is fallacia consequentis , yet this is i.os. way of arguing , viz. by this light in the scripture for which we contend , doth the scripture make such a proposition of it self as the word of god , that whoever rejects it , doth it at the peril of his eternal ruine . therefore wee know , and others may bee assured that the scripture is the vvord of god. in which argument , mulier formosa superne definit in piscem . the antecedent is most fair and true , let him be anathema that denies the light in the scripture to be the word of god , but the consiquence is fouly false ( fallacia consequentis ) and consequently the conclusion , for it follows not , because the light in the scripture or vvord of god declared in it is so , that therefore the scripture it self is the word of god. or else . thus , viz. that which doth evidence it self to be the light is the light , but the lanthorn , the light doth evidence it self to be the light. therefore wee may assuredly know that the lanthorn , the light is the light. which argument were it urged interrogatively thus , viz. doth not the lanthorn the light evidence it self to be the light ? therefore is not the lanthorn the light ? were fallacia plurium interrogationum , the fallacy whereby one thing is askt of two things at once , which is true of one of them but false if affirmed of both ; but formed positively 't is fallacia , either divisionis , whereby the sophister concludeth that to be true of two things joyned together as one , which is true of but one of them , i.e. of the light , considered figillatim , or a part ; or else petitionis principii , or a disputation exfalso supposit is from a false supposition of that which is not , or of that to be granted which is not granted , but remains as the main matter yet to be proved , viz. that the lanthorn and the light are all one : which yet is the way of i os. proving the scriptures to be the word and light , tr. . c. . s. . the scripture or written word of god , and s. . the scripture , the word of god is light , therefore we may assuredly know that the scripture is the w●rd of god. or else . thus ( making no express mention of the lanthorn at all , which is the main subject that is to be proved to be the light ) viz. if the light doth uncontrolably evidence it self to be the light , then we do infallibly know that the light is the light , and properly so called . but the light doth uncontroleably evidence it self to be the light. therefore we infallibly know that the light is the light , and properly so called , which is i.os. manner of speech sometimes , tr. . c. . s. . the word of god is furnisht with innate arguments for the manifestation of it self , i , e. to be the word of god. so s. , , , , , . where ever the word comes , there is a sufficiency of light in it to evidence to all the authority of god , i. ● . that its the word , and evidence of truth , commending it self to the conscience of men : no want of light in the truth it self . the word makes a sufficient proposition of it self where it is ; leave the word to men and if it evidence not it self to them , it is because they are blinded . so tr . c. . s. . thy word is truth , s. . over all his name god magnifies his word ( in all which places in an honest way of proof of the scripture to be the word of god , that term of scripture should have stood in the stead of that terme the word of god , but then the falseness had been obvious therefore we infallibly know the word of god is the word of god , and properly so called . in which argument a man may take his choice of fallacies , and of two call it which he pleases , or both if he will , and do him no wrong whose it is , for as there is a begging of the grand question in the dispute , and a taking it aforehand for granted , which is not granted but denied , and to be proved , viz. that the lanthorn is the light , the writing the word , which is called petitio principii , so there is a concluding aliud a negato , another thing , which is owned , and not contradicted , nor gainsayed , viz. that the light is the light ; when the thing denyed , and to be proved , i.e. that the lanthorn is the light , the writing the word , is not affirmed in the conclusion at all , which is called ignoratio elenchi , when that is inferred as contradictory to the thing denied , which doth in no wise contradict it . or else . thus , viz. the lanthornquatenus it contains the light may be the light . therefore the lanthorn may be said to be the light. which argument is fallacious , being a dicto secundum quid , ad dictum simplicitor ; for it follows not in any wise ( if we should yeeld as we need not ) that as it contains the light , the lanthorn may be said to be the light , that therefore it may properly be said so to bee , much less that the light is the proper name of the lanthorn ; which is that which is undertaken to be proved by i.o. for hee from secundum quid , argues , and sayes , the letter , non respectu literae scriptae , as it is scripture , but quatenns , &c. as it contains the divine truth , is , the word of god , therefore the letter is the word of god simpliciter , and the vvord of god is its proper name and nature . i say if the said man shall not only flye up thus into the height of falshood in his assertion of the lanthorn to be the light , the letter to bee the vvord , decrying that altogether which is so indeed , but also drive on his proof and evidence thereof in such a sorry way of either down-right falsity , or evident fallacy and deceit as this is , though i should not dare to deal any otherwise then fairly and openly with this man , if i should come to argue all the utter untruths utttered by him about the lanthorn back again upon ( as by and by i am to syllogize back upon i.o. his false tales about the scripture ) and though i desire not that any man should bee caught with any other then that godly guile whereby paul caught many out of the deceit , yet whether he that deals thus treacherously doth not deserve when he hath done , ex lege talionis , to be dealt treacherously withall , isa. . . let wise men judge , and according to their judgement let such fools act and execute , which i now am none of , among whom , fallentem fallere non est fraus , to deceive the deceiver is no deceit . however thus much i shall make bold to say of the man aforesaid , that t is fit he should bee told barely of his bruitishnes , and fully forewarned of both his falsness and his folly , that he fall not into the like for the future , and if he be indeed so blinde as he makes himself , and so mean of memory as not to remember any name , whereby the lanthorn or letter can bee called , but that name of the light and vvord though himself calls it not the light or word only , but by the name of lanthorn , letter , or scripture also save that trapezantius-like , who in a long fit of sickness forgot his own name , i.o. forgets himself , and heeds not that himself often calls the letter , as others do , by its only due and proper name of letter or scripture ) 't is fit he should be plainly told what to call it , and minded of it , as i here do tell and minde i.o. who calls to the qua. to tel him what to call the letter , that the name of lanthorn , by which ( though he forget that hee doth so ) himself doth call the lanthorn , and the name of scripture , by which he [ though he● forgets it ] calls the scripture , is a more proper name then those of light , and the word of god , and the most proper names that can possibly bee given to them . and if for all this he will obstinately oppose the truth , and wilfully wa'k on without wisdome , then nescio quid indeed , the dotage being so deeply dyed into him , that its scare like to depart , if he be brayed in a morter , i know not what more to say , but nescioan anticcyram ratio illidestinet omnem . now i.o. ne kideas be not so merry about the mouth , for such a man there is , and nigher to thee too then thou thinkest he is , so nigh that thou canst not step an inch from him -- nete quaesiveris extra , hee is a well known to thee as any man in thy cloaths , and thou canst not bee ignorant of him , if thou be not willingly ignorant of thyself , yea verily , thou art the man that art found in that folly and falsehood that is aforesaid about the lanthorn and the light , as is shewed so abundantly above , that there needs little more to be said in proof thereof . tu dominus , tu vir , aut doceas nos , quid sibi vuls santa blateratio & mugitus , &c. what means such a bl●ating and bellowing out for the letter ? such a pleading it to be the true light , which it doth but plead for ? such a striving to have it stiled the light ? and the meer writing and every tittle of it to be called the word of god ? which bears in truth , caeteris paribus , but such a reference to the true light and word of god respectively , as the lanthorn doth to the light of the candle which is set up and held forth in it : quid sibi vuls detesta●io , execratio tanta , &c. what means such direful detestation , extr●am execration , and thundring out of little less then anathama maranathaes against the light within , and word within , and all that confess to it , as i.o. himself doth too , but that hee forgets it , and so curses himself by craft , ex. . s. . as fantastical , foolish , deluded , enthusiastical enemies to , denyers and reproachers of the scripture , because they deny the letter to bee that light and word of god , which as through a lanthorn , glass or vail , and not so brightly , but more dimly , then when viewed with open face as shining in the heart , are seen and shew themselves through it ? siccine se gerunt ministri lucis sicut vosmet vos geritis o ministri literae ? tantaene a nimis caelestibus irae ? quid sibi vuls tanta terminorum transpositio ? verborum ista tua mutatio , mussitatio , mangonizatio , &c. supradicta ? if there bee not such a man , and i.o. be not he , teach us i.o. plainly what thou meanest by that peeping and muttering out of thy minde ? by that mumbling and fumbling in such foul fallacious wayes about things , wherein if thou wert not minded to mask over thy meaning that men may not minde too much where thy lame cause halteth , nor finde where its false and falters thou mightest have made it ( fairer in it self , i cannot say , for the fairer and fuller thy openings of it are , the falser and fouler it appears , but ) tenfold fairer to bee seen in its falsness and foulness then now it is : tell us what means that mess of medley , that mangonization and mixture thou makest of both thy matter , and thy meaning ? that tohu vabohu ? that tangled and tangling kinde of talk that thy treatises do consist of , wherein not only like him that talks up the lanthorn into the name of the light , and talks down the light as nothing , thou triest to turn the outside inwards , and that which should be uppermost downwards , i.e. the light within , which is the truth it self out of doors , and the outward letter , which is but a writing of it , in its room , place , power , use , and name , but also in the proof and prosecution of that most subsenseless subversion dost in one place or other ( one place well compared with another ) subvert thy self by thy own sayings and unsayings ( how much more i cannot say but ) little less i dare say then twenty times over , tumbling about like a bull in a net , turning things to and fro , transposing thy termes , and introducing the prime praedicate in place of its own prime subject , one while using the terme scripture , letter , writing , which ( witness thy ●itle pages ) is the sole subject expected by thy reader according to thy intimation of no less , to be proved to be the word of god , and treated on without varying from it under that terme of scripture , letter , writing ; other while in thy very argumentation for the truth of thy untrue affirmation , which is that the scripture in esse both reali & cognoscibili is the word , and in answer to that queston how is it known that the scripture is the word of god ? promiscuously putting all these termes , viz book , faith , bible , truth , writing , doctrine , letter , light , scripture , word of god , declaration , minde , will of god , and things declared together again , as if 't were already out of question , which is the matter in question , that these are all one thing and termes synonymous , and compounding , and confounding them into one chaos or lump of confusion , chopping and changing , popping out , and pulling in , mounting up , and then dropping down , as if thou wert sensible of being got too high , then hiding they head again , and there [ as those that are afraid out of their close places ] moving out of thy ho'e , as a worm of the earth , and twining every way , fair or soul to secure the main chance , and to make good thy bad cause , and carry what thou contendest for , which yet when all 's done , beside the getting to thy self among seeing men the blot of blindness , ignorance , weakness , folly falshood , fallacy , and confusion , thou wilt , which way soever thou orderest or disorderest thy arguments for it , even by thy own management of it bee on the losing hand , till at last thou hast lost it altogether : for though thou makest as much of it to the utmost as another can well do , that hath taken on him to make an ill business good , yet the utmost thou makest of it , if well examined , is as little as 't is nought toward the bettering of it , and very much of it at least , but very little better then what is urged above about the lanthorn : and when thou hast turned every stone , and hast wrought a long time till thou hast tyred thy self with talking to have the letter , and every jot and tittle of it to be the word of god , till thou canst scarcely go one jot further , or adde one tittle more to the countenancing of thy cause , thou even givest out and lyest down , and as ( t.d. had the wit to do at first , and c.f. was forced to do at last ) in a manner givest it in , and layest it down so very fairly to thy opposers , that all thy after strugling for it again is to no purpose to prove thee any further a friend for all thy ample appearances pro scripturis , then the qu. are , with whom thou art fain to fall in one , and say as they say in thy ex. . s. . s. . and , as thy fellow fighters with us about it do all confess , that the scripture no otherwise●is , nor is to be called the word of god , then respectu subjectae materiae , or divinae veritatis in earevelatae seu contentae , non respectu literae scriptae , non formaliter quatenns scripta , in respect of the matter or divine truth therein declared and contained only , not in respect of the writing or written letter , not formally , as 't is scripture ; and that in innumerit paene locis ubi verbum dei dicitur , &c. in those [ well-nigh innumerable ] places of it , where the word of god is said to be preacht , publisht , multiplied , and received the holy truth , or matter of the scriptures is intended , but not the scripture it self formally considered ; and when the word is said to be nigh us in our hearts , and in our mouths , rom. . . and the word of christ to dwell in us , t is confest by thee that that word of faith is not litera scripta , is not the writing , but the truth written , which is another thing then the scriptures ; neither do the qua. say ( as thou there belyest them in thy lame laying down of their argument ( which is of force to stop thy mouth however as thou rendrest it weakly , much more if urged in its full strength ) that the vvord within , is not verbum scriptum , for it is the same word that is written , but it is not the writing , not the scriptura , not the litera scripta , between which , and the verbum scriptum thou art or wilt seem so silly , as to make no distinction : so then if the scripture , formaliter , formally considered is not ( as secundum te it is not ) the vvord of god then however thou scruest it into that name and thing , by secundum quid , yet simpliciter , really , truly it s not so at all , nor so properly to be called , for forma dat esse rei , and is that per quod res est id quod est ; and if it have not the form of the vvord of god , then the scripture hath not the being or true nature of the word of god ; much less is the word of god ( as thou improperly sayest it is ) its proper name . chap. v. now as to i.os. third argument whereby to evince the scripture to be the only most perfect rule , standard , absolutely sole sufficient way of revelation of gods will , &c. and so consequently the word of god , it s on this wise , ex. . s. . * viz. j.o. the spirit of god most heavily damns and rejects all additaments to the word of the scriptures , i.e. the scriptures with him , of what sort soever , and specially all those wayes and means of knowing god and communion with him , boasted of by the fanaticks , chiefly conference with angels , col. . . heb. . , . cor. . . luke , . revelations not only alienas , containing different doctrines , gal. . . but alias also , pet. . . other new revelations of the same doctrine then those individual revelations of it that were made to them that wrote the scripture , rev. . . heb. . . cor. . . col. . . and col. . . and lastly , that inward spirit the fanaticks talk of , or internal light common to all , joh. . . isa. . . pet. . . rep. surely i.o. thou wast in some deep divine dream when thou wrotest these thy divinity disputations , or else thou wouldest never have divined out such a deal of darkness and falsehood at thou hast done , or have lent such , as thou wouldst have to own what thou writest for light and truth , a little more of that thou eallest light , even a little more of that letter a of scripture thou pleadest for , to discry it by , or something , or whether thou deemest i will not say that men seeing a number of scriptures quoted by the dozen ( for so 't is here as 't is in sundry places above spoken to , excepting that counting such as are twice over recited , here is thirteen to the dozen ) of which it might be said , nos numeri sumus , would make account of them by whole-sale to be all on thy side , and take account of them , not by weight , but number , without so much as looking otherwise on them then to see how many they are , but not heed either what they say , or whereof they affirm ; but some odde blinde business or other is i th' wind , as the reason of it i know full well ; for there 's not any of all the texts of thy own tumbling a top of one another that i meet with yet , either in this dozen , or those before , that hath the least tendency toward such a thing as thou intendest them to in thy meer nomenclateral citation of them . thou intendest by all these to prove there is now no other way of knowing god , of communion with him , but the scripture , that there is now not only no other kinde of revelation of the gospel , save such as was made of it to the writers of the scripture , but also none of that same kinde of revelation of it , as was made to them to be expected , or on pain of damnation and cursing , pretended to by any person by any means , whether angels internal spirit , that inward light the qua. talk of , or other medium whatsoever ; but only that very individual revelation of it , that is made in so much of the letter as is now extant and bound in your bibles , is , and must be the only standard , rule , and measure , to which no scripture must be added , tho bounds of which no man for ever , nor angel is for ever to inlarge , so as to write any more , though of the self-same doctrine or gospel [ mark ] on so high a pretence as from the self-same true , inward illumination , vision , in the same true light , or immediate motion , or inspiration of the same holy spirit , on pain or peril of utter rejection and execration . do the texts set by thee in that section , even all of them together , prove that general ignorant , audacious assertion of thine ? doth any one of them respectively prove the particulars thereof , that it is particularly alleadged to ? doth gal. . . because it is said , if we , or any man , or angel from heaven bring any other gospel then what we have preached to you , twice over , let him be accursed , prove him cursed that writes more scriptures of the same gospel by the same spirit ? if so , was not iohn hereupon accursed , that wrote more scriptures of it after paul was dead by a new revelation , not the same ? and was not paul , if he wrote any epistle , after to galatia cursed out of his own mouth by saying , though wee bring any other gospel , let us be accursed , if that were his meaning , ' that no more scripture must be written ? is every new revelation , and new writing , by way of revelation of the old gospel , a new gospel ? or doth rev. . . prove there must be no more scripture nor revelation within , nor new outward scripture and revelation of the gospel by motion from the spirit after by iohn , because he saith , if any shall adde to the words of this booke , god will adde the plagues of it to him ? said he therein any more then what was said long before , deut. . . . ulz. prov. . . adde thou not to his words lest he reprove thee , and thou be found a liar : were all those adders to gods word , or words , and reprobate , and liars ( as they must be if the scriptures bee gods word , and the adding of more scripture be additament to his word ) that added all that scripture which was written after deuteronomy and the proverbs ? and if the scripture were the word of god , is not taking away his name out of the book of life threatned to him that takes away from the words of that book , as well as plagues to him that addes ? and so ye , in that ye discanonize most of what was writ there by the prophets , are discarded from the comforts of the scripture by the places of you own quotation ? doth col. . . twice over cited , and allowed two votes in this section , vote either of those particulars it is cited for ? doth the spirit there condemn angelorum alloquia , alias , called by thee colloquia angelica , s. . all conference with angels ? or only that worshipping of angels , forbid more expresly ( as i hinted to thee before ) in rev. . . . . where i also told thee of the lawfulness of talking with angels , or receiving of revelation of the truth from angels , unless thou wilt tax such as received the law , which was given by the disposition of angels ; and daniel , and mary , and zachary , cornelius , and paul and iohn , that wrote the revelation , and christ himself , who all were spoke to , and ministred to by angels ? were these all guilty of sin and condemnation ? look again i.o. on the words in english , which thou greekest out ( perhaps to the further hoodwinking of idiots that ken not greek , lest they should finde out thy folly , who settest it for a cypher , if rendred in plain latine which to give thee the reading as they stand in your translations , run thus , let no man beguile you of your reward in a voluntary humility , or worshipping of angels ? is the talking of angels to men here deeply damned by the spirit of god as thou dreamest ? and . what 's that text to prove there must be on pain of cursing no additament of more scripture or writing to that scripture that is in your bibles ? with pretence of immediate revelation of the same doctrine , truth , or gospel there taught , from the same inward light , and holy spirit , which is the second purpose ; for which it s cited a second time ? and again as to heb. . . . cited heb. . , . ( for thus thou citest that twice to the . same purposes with col. . ) what hath that in it to the evincing the spirits damning of either all talk with angels , or addition of more scripture thereof from the revelation , motion , or inspiration of the same holy spirit , to that scripture of the truth that is now truss'd up , as the close of the whole councel of god , that ever must be declared in writing , or counted upon as part of your canon , according to the clergies councel , who first caused that consignation of it by book-binders within the bounds of your bibles ? thus run the words , god who at sundry times , and in diverse maners spake in times past the fathers to the prophets , hath in these last dayes spoken to us in his son , who is better then the angels , &c. must not his eyes be out that sees any such things hinted at here as those above , the proof of which i.o. intends by this quotation ? because angels are here named inferiour unto christ , therefore anathematized is he that hears or heeds any thing that shall be spoken to him by an angel , though he reveal the same truth , and not another , seeing that truth is already written in the scripture ; yea cursed be hee from henceforth even for ever ; there 's one of i.os. conc●usions , who consequently concludes iohn accursed that wrote the revelation from thenceforth , even after this of paul to the colossians , and the hebrews , were written , from whence forward i.o. drives his execration downward to this day ; sith the said iohn had his revelation immediately from an angel , by whom christ , who had it from the father , sent and signified it to his servant iohn , rev. ● . . and because christ is better then the angels , and god in these last dayes speaks in and by him , his only begotten son , the light of the world , the great shepherd and over-seer of the soul , whose own voice his sheep hear , warning all to hear him , to hear his voice in all things what ever he sayes on pain of being cut off from among his people , therefore the scripture must have no more writing , though of the same truth that is there , added to it on pain of damnation for ever : there 's the t'other of i.os. conclusions from heb. . from which conclusion i can much more clearly conclude that a cloud of darkness is drawn over i.os. understanding , and that a beam is in his eye , then draw such an untruth , as that no more scripture since iohns time was to be written by the holy spirits moving , and added to that , from that text , which tells the truth if i.o. would once heed it , viz. that the hour now is wherein god speaks to the sons of men , in , and by his own son , whom he hath given to be a light and leader , to all people wherein the dead must hear his voice , before ever they live to god , who since god speaks by him , and hee by his own light , spirit & voice in i.os. conscience , why doth not i.o. heed him then , but scoffe at him in his inward light and spirit the qua. call to , as at christum quendam imaginarium , infallibilem doctorem , nescio quod lumen , scu verbum internum nescio quem deum seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deoforsan quopiam melius , &c. for woe unto him that ever he was born if he repent not of it , but run from him to the letter , which doth but testifie of him , and call to him , in the reading and searching of which if he think he hears christs voice , and gods voice truly , then the scribes , that read the scripture as much as hee , could not be truly reprov'd ioh. . as not hearing it as they are by christ : and . i shall think hee is not only without his sense of spiritual hearing , but , as 't is shewed above of others in the like case , not so well as he ought to be in his natural wits and understanding . and as to that pet. . . which i insisted so lately , and so largely upon above , if there were the weight of one half grain in it towards the turning of the scales to his purpose , i would weigh it once again , but he that shall say these words , we have a more sure word of prophesie , to which yee do well if yee take heed as unto a light shining in a dark place , till the day dawn , and day star arise in your hearts hath ought in it [ if the letter of scripture were there meant , as i have shewed it is not ] to prove there must bee no more scripture written ( as from the spirit ) after that verse was written on pain of damnation , [ as i.o. doth , for that 's his drift in quoting it ] doth no more condemne the qua. by that text of peter , then he damn iohn himself , whose revelation was written [ as by the spirit ] no little while after that . as to that cor. . . spoken to once before where i met with it , ex. . s. . yet twice here cited by i.o. to the self-same purpose as before , from which because paul there sayes hee would have none think of him , and apollos above what he wrote of himself ; and him , as no more ( however idolized by the church ) then meer ministers by whom they beleeved . i.o. concludes there must be no addition of more scripture to his canon . rep. if any man be minded to look so long till hee finde a pin in a pack of wool [ which he may sooner do , if lost there , then finde i.os. conclusion coming from the text aforesaid ] let him look till he is weary for mee , who will meddle no more with that . and the same summarily , and in short , say i of pet. . . another text of i.os. urging , for when they speak great swelling words of vanity , they allure through the lusts of the flesh , through much wantonness , those that were clean escaped from them who live in errour . rep. he that will spend so much time as to study on that text till hee can duely draw either of these doctrines from it , viz that the holy spirit downrightly damns , . all addings whatsoever of more scripture or writing , as from the spirit , to that scripture now in the bible , which our clergy calls their canon . and . all the wayes and means of knowing god , and of communion with him , even that internal spirit , and light in the conscience ( to use i os. phrase ) boasted of by the qua. as in some measure communicated to all men , shall most assuredly have his labour for his pains . the same may be said of ioh. . . beloved beleeve not every spirit , but try the spirits whether they he of god or no , for many false prophets are gone out into the world . rep. what damnation is thundred out here at all to the adding of any thing , or revelation that is true , to the outward writing or scripture , where the scripture is neither talked on , nor intended ? he talks of spirits there , and not letters ; much more what follows thence to the condemnation of the inward light and spirit , the qua. talk of , call to live , and walk , and hold communion with god in now according to the counsel of the scriptures , as abel , noah , and all holy men of god did from the beginning before the scripture was ? is this to adde to the scripture , and to fall under condemnation from that scripture , and from that text too , as adders to the scripture , to hold forth , preach , publish , in the movings of the spirit , and therein also to commit to writing the holy truths revealed in the light and spirit of god they obey and walk in ? and to call men by voice , scripture or writing , as they are moved , to live and beleeve in the light , to walk not after flesh , but the holy spirit of god in them which reproves them of sin , and lusts against their flesh , as they did of old , who wrote in the same light and spirit of god , that outward scripture ye more scrible for , then walk by , so long as ye walk not by the light and spirit as it bids you ? doth not the scripture call to beleeve and walk in the light and spirit , and not in the darkness , and in the flesh ? and where is that spirit and light ? is it not within in the heart where the flesh and darkness dwells which lust against it ? and for as much as thou sayest here the spirit damns all wayes and means of knowing god , and communion with him beside the scripture . o thou elymas ! wilt thou not cease to pervert the right wayes of the lord ? doth not the scripture and spirit of god by it rather down rightly damn all them out of al' communion with god , let them jactitare , joy and boast never so much of their having the scriptures , that walk not in the said light the qua. testifie to , which thy self only , contrarily both to the scriptures and sound reason , and gods spirit also , damnest down as diabolical to the pit of hell who yet sometimes again confessest it to be of god and gods voice in nature , by which he reveals his minde to men , and that infallibly without the least contribution of strength , or assistance from without , and therefore surely without a letter ad exera , p , , , , . ) yea and rejectest with abhorrency and detestation , ex. . s. ? doth not the spirit by the scripture condemn them for lyars ( and such are all the formal professors of the letter that have got the good words to talk on for hire , and make a trade of , whose portion is the lake , while they are not under the power of the light , but hate it , and the holders of it out ) that pretend to communion with god out of the light ? and own 's it any other way or means of fellowship with god , but the light , saying , iob. , , , , . god is light , and in him is no darkness at all , if we say we have fellowship with him , and walk in darkness we lye , and do not the truth ; but if we walk in the light , as he is in the light we have fellowship together , and the blood of his son cleanseth us from all sin ? dost not thou then instead of light walk in obscurity , instead of brightness in darkness it self ? dost thou not grope for the wall yet like the blind , as if thou hadst no eyes and stumble at noon-day as in the night ? is not a mist upon thee already from the hand of the lord , so that thou seest not the sun , as it was on the false prophet act. . . , , . that sought to turn away the deputy from the faith , and from beleeving in the doctrine of the lord , which yet he could not do by all his mischievous subtilty , and to pervert the right wayes of the lord ? and now thou hast brought mee upon that text , iob. . . 't is true , hee bids the saints not beleeve every spirit , but try the spirits , for many false spirits and prophets were then abroad , and as christ said , matth. . there should in the last time come false prophets , false christs , antichrists , even so ( witness iohn here , and also iob. . . ) they did come , and were even then already in the world , and have multiplied since then into a number numberless , and spawned themselves over the face of the whole europian earth , and more , so that all cities , countries , vniversities , ( so called ) parishes through christendome are even overflowed therewith ( the more shame for them that cannot see wood for trees , and how christ is now coming to consume the antichristian locusts of all sorts where they swarm , with the spirit of his mouth , and brightness of his coming in myriads of his saints , iud. . but rather dream they are now newly rising out of the bottomless pit , so i.o. ex. . s. . * and so mistake the true prophets to be them , who rather are armed with the light , and standing up in the might and power of the lord against them ) but let me ask thee i.o. what were they to try the spirits and the prophets by ? was it the letter or the light , the scripture or the spirit of god it self ? which of these two is the rule or touchstone of trial ? which is the iudge that must give the resolution , in whose sentence there must ultimately be a resting and undoubted discerning what spirit or prophet is of god , and speaks truth , and what is false , and comes with cunningly devised fables ? i know thou sayest p. , . the scripture and that alone we are sent to in this case to give the determination ; but ( saving thy single say so ) there is no evidence of any such matter either in this text , or any other , t is not denied by me , but the scriptures may bee searcht , and that that which is of god contradicts not them ; so the bere●●● did , who are commended for receiving the word first as it was spoken 〈◊〉 readiness of minde , and recorded as searching the scriptures also , but that on the account of which they beleeved the doctrine before they lookt into the letter , was the light in their own hearts , whereby then very conscience could witness it to be the truth , it answering to that of god in them , as face to face in a glass , and not the letter without , for being lookt on without the light and spirit of god it came from that gives to see into the mystery of it ( to say nothing here how the light and spirit within , only gives to know the letter to be more of god then the iewish talmud , or the turkish alcoran , the scripture answering to the eternall , unchangeable , infallible light of god in the conscience then those fables do ) the letter would have further blinded them from all beleef of the truth , as it did the old scribes , and doth the new that search it in the darkness of their own understandings , more then the bereans did , the letter being but such a history , record , and writing of certain outward things transacted in a ceremonial or temporary figure and type of some spiritual , inward , substantial , invisible , and eternal truth , as lookt upon by them that are not in some measure in that truth it self it in a figure calls to , and is the type of , benights the dark minds , and prejudices them more against the truth then if they had no outward letter at all , as the pillar of fire to israel that were on the inside thereof was a cloud and darkness to the egyptians that were on the backside , which is the reason why all sorts of porers on the outside of the letter , and backside of the bible , and professors , as well in separated assemblies as parochial , of the letter in the carnal commandements thereof are further hardned in hatred against the qua. the children of light , who are let and lead by the spirit and light of him , who only opens the seales to his disciples , into the inside of it , and into the power of the endless life , yea more then very heathens that never heard of any letter at all ; for to such as read the letter any other way but in the light and spirit that gave it forth by holy men , as animal men do , and therefore discern it not , it seems to contradict the things of the spirit , whereupon the apostles were counted blasphemers of the truth because they called men into it out of the types , and taught men to forsake moses testament that stood in outwards , viz. heb. . . eatings , drinkings of flesh , bread and wine , and divers baptisms , carnal ordinances , outward , or in the flesh , &c. which all had their institution , and were in being before christ crucified , who d● jure put an end to all these by the sacrifice of himself , though de facto used after by permission for a time in regard of peoples weakness at first to bear the total leaving them off ; for indeed to the lookers for the kingdome and coming of christ in outward observations , hee that seeks to bring them off from these , which decrease , to christ who increases , that they may witness him formed , and his image brought forth in them , seems to such ( as paul did to the foolish bewitcht ones of the galatians that hung in the letter , and stuck short of the spirit , thinking to be made perfect by the letter , and fleshly performances ) to bee a very enemy both to them and truth , and then most when he tells them most of the truth . i say then , 't is the spirit and light and not the letter by which doctrines , spirits , prophets true or false are to be tryed , neither is the spirit of god which was before it , so to stoop to the letter as to stand at the bar before the letter that is infer●●● 〈◊〉 it , and came from it , but both the letter and all false spirits , and their speakings , and it self , and its own also to bee tried , judged , and determined by the spirit of god , which judges all , and is not to be judged by any , which , as the light , discovers , discerns , and comprehends the darkness but is not discovered , discerned , nor comprehended by it : nor is this absurd as it may seem to some blinde ones , to say the speakings , writings , doctrines , things of gods spirit , as well as all false spirits and the things thereof are to bee tried by the spirit of god it self , for as the sun , outward , is that which shews both it self , and all things , and is not shewed by any thing but it self , and rectum is ever mensura sui & obliqui , that which is infallibly right is the rule and measure of manifestation of it self , and of all the wrong , and not , retro , any wrong , darke , crooked , doubtful , or fallible thing the rule of that , so the spirit and light of god , by , and from which , and that but remotely too through mens hands , the letter had at first , and now through fallible mens hands hath all its being , is the rule of trial for it self , and of the letter , and of all false spirits , prophets , doctrines , &c. yea it self , and all things are made manifest by the light , whether approveable or reprovable , works of flesh , or fruits of the spirit , as the letter sayes of it , gal. . eph. . yea what ever doth make manifest ( as the letter never doth , or can without the light , and the light doth often , and did thousands of years without the letter , and before it was ) it is the light : and if any other should , yet of all men i.o. cannot charge this on me as an idem per idem , to say by the spirit of god and the light alone , we must try the true light and spirit , and the false spirits and pretences to the names of light also , for i say no more in it then the truth of the true light and spirit , which himself sayes most falsely of the letter when p. . he asserts it to be the rule and standard , the touchstone of all speakings whatsoever , that that must speak alone for itself , which must try the speaking of all , but it self , yea it s own also . i.os. . argument to prove the scripture , and nothing else , the only most perfect rule and standard is this , viz. ea omnia quae examinari & probari debent , &c. all those things which ought to be examined and tried , yea which we are commanded to try , tanquam ad lydium lapidem , as 't were by some infallible touchstone by the scripture , whether they are true and agreeable to divine verity , or not , with free liberty , yea abs●lute necessity of rejecting them if not consentaneous to scriptures , those neither apart , nor joyntly considered , can be the rules or directories of gods worship , our faith and obedience , nor are upon their own account at all to be credited . but all revelations , visions , spirits , dreams , enthusiasms , we are commanded so to try , examine , and prove ; therefore those are no rules that are of themselves to be credited . rep. that argument , ( the minor of which is most false , and supposes that infallible spirit of god , to bee now subjected as some underling to a fallible letter now transcribed by weak men ) is founded on this text , iob. . . and two more only , beside those above spoken to , viz. cor. . . and thess. . . the first of which i know nor why i.o. cites it , it proving nothing to his purpose , because paul there quotes a text out of the law or letter , saying , in the law it s written with men of other tongues , and lips will i speak to this people , i.e. to the drunkards of ephraim , yet they will not hear , which first part hath not a tittle for him , but the latter part of it , much more against him then he is ware of , being not wise enough well to weigh it : and the second text with the two verses before , viz. quench not the spirit , despise not prophesyings , prove all things , rather against him , that the spirit , which is there mentioned , and not the letter at all , is that by which all things are to be proved . what is said above to that text in iohn shall ( as well it may stand as answer to the said sixth argument , with this only addition , that if we must go to the scripture for the trial of all spirits , even gods as well as others , then le ts go no further at first however , then that in hand , which tells us , that the true church , who is written to in that verse , wherein ( nor in any about it ) there 's not the least hint about the letter , had a secret taken whereby to know the spirit of truth , and the spirit of errour , vers● . which the world , and its priests and people have not , vers . ● every spirit ( quoth he ) that confesseth iesus christ to be come in the flesh is of god and every spirit that confesseth not this , is not of god ; and this is the spirit of antichrist , whereof ye have heard it should come , and even now is i● already in the world . riddle me i. o. if it be within thy reach , and from thence tell me which are the true , which the false spirits , which christs and gods , which antichrists , they that confess christ jesus to be come in the flesh , as the ●uardo , or they that deny the saviour , the anointed to be come in the flesh , as from the pope to the least outside , or nominal christian , and meer literal beleiver and professor , among the most reformed protestants ( save they who beleeve and live in the internal light and spirit with one accord all do . looking at , talking of , bel●eving the history of , expecting justification , sanctification , righteousness , salvation , all from christ only as he was made a man of outwa●d flesh and blood without them . and if i. o. say in vindication of himself in this , that that is the confession of jesus christ to be come in flesh , which every spirit that makes is of god , to beleeve the story of the incarnation , life , suffering , death , resurrection , &c , ( that is all truly related in the letter without , as 't was done in a figure of what was to be further , and more spiritually and mystically transacted in his true body the church whereof he is the head ) with a confident application of him , and of the benefit of all the righteousness he did in that person by every man to himself , as by way of computation and imputation , before he hath it indeed imparted or conveyed into himself ( for this is t.ds. and the whole brood of the back side beleevers , and the bastard christians saith and confession of christ to be come in the fle●h on the account of which they hope they are of god , and shall be saved , though they are far from witnessing or confessing the same christ , who is the wisdome , righteousness , light , power , salvation , and image of god to be begotten , conceived , formed , born , brought serth , incarnated , risen from the dead , living , and dwelling within themselves , where he hath lyen slain as an innocent lamb from the foundation of the world in their hearts , which therefore is to perish with the lust thereof , which inward witness of the words incarnation and dwelling in themselves they that were of god of old had iob. . . ( the word was made flesh , and dwels in us , and we saw his glory ) and all now have who are of god , and have not the vain hope of the hypocrite only , which is as the giving up the ghost when god comes to take a●●y his soul , job but that hope , iob. . . which is an anchor to the soul , s●re , and stedfast , entring into that within the vail heb . , , . which is christ himself in us the hope of glory , col . . known by them to be in all them who are not reprobates , cor. 〈◊〉 and still in that transgression and in that condemnation , which hath past already upon them , and is not now to them that are in christ , walking no more after the flesh , but after the spirit , rom. . . ) i say if i.o. judge with t.d. and others that that faith and confession ad extra only , is the faith and confession of christs incarnation , resurrection , &c. which proves them to be of god who have it , and them to be antichristian spirits who have it not : let him tell me whether there be any antichrists in christendome yea or nay ; i have hitherto taken it that our divines say the antichrists properly are no where else , and that there are many more antichrists then true christians ( naturâ , non nomine ) in the world called christian ; but seriously i know not where to finde them , if i.os. trial , judgement and discerning of spirits by the very scriptures themselves bee not very dark and undiscerning and confused , nor what spirits or prophets throughout all christendome are not of god , since papists and protestants of all sorts , prelatical , presbyterian , independent , baptists , seekers , kanters , and all other that i know of , as well as qua. [ who only of all the rest , witness that true , inward , saving , good confession of the lord iesus with the mouth , and beleeving in the heart , that god raised him from the dead [ as feeling him living there within themse●ves ] to which the promise of salvation is made , rom. . . and which every spirit that witnessesh , is of god , joh. . . ] do together with the qua. who own and deny not that ( as there bee some that falsely lay of them ) all confess , and really beleeve the truth of the outward history of christs coming in the flesh of that person that was born at bethlem , that lived and dyed and rose again at jerusalem , according to the true relation of the outward scriptures , and do also apply him and all his by that faith they have in the story of that person , and in the person at a distance from them , though never feeling the power of his light righteousness , and holy life within themselves : but i wot whether i.o. will own all these spirits , prophets and professors to be cordial beleevers , or all such confessors of that outward incarnation and resurrection of christ from the dead to be all of god or not , and in a present state of salvation thereupon , and not one of the outwardly beleeving , christ-confessing spirits , prophets , priests and professors abovesaid ( whereof the most are very prophane , false , deceitful liars , swearers , couzeners , cheaters , drunkards , riotous , glutt●ns , belly-gods , want●ns , whoremongers , idolaters covetous , proud persecutors of christ , every way abominable , and unchristian in their lives , few or none of which beleeve so much as that they must necessarily , or can possibly be purged perfectly from their sins till they dy● ) to be at all antichristian . if he say nay , these all shall not be saved , then the said outward faith in , and confession of christ , as without them , is not saving : if hee say yea , then first where is his personal election ? what need any personal sanctification of us as to our salvation ? what was personally in that man only that dyed and rose at ierusalem is enough for us so that none needs reside in us , let us eat and drink when we dye we shal be saved and live for ever . moreover what hath been said above may stand as a sufficient answer over the head of i os. fourth agument , which ( as most of them are one with another , in many matters in proof of which he cites over and over , again the same texts , so that one cannot well make a full end with one argument without some transition into another ) is very much coincident with this . the summe of which fourth is this , viz. if it be often commanded by god that we attend diligently to the scriptures , left we be turned aside from the truth and right knowledge of himself by seducing spirits , vain revelations , false teachers , &c. then the scripture is the most perfect rule , &c. but the first true , therefore the other , ex. . f. . the texts that prove the minor of this argument , quoth he , are so clear and plain that ad solem caecutiat necesse est , &c. he must needs be blinde toward the sun it self , who assents not to them in some of which also [ quoth he ] the certitude of the sacred word [ that is the scripture still with i.o. ] is preferred before the certitude ( as to the churches use ) even of true revelations and miraculous . rep yet two of them , viz tim. . , , , . & pet. . . many times a peece over repeated and supposed to supply almost every turn of i.o. how they serve not his turn at all is abundantly above discovered , whereupon i here quit them . another is so much misquoted , viz. ioh. . , , . that , as plain and clear as the sun as it is , he must be better skill'd then i that knows where to finde it at all . two more there are that make as much to i.os. purpose , as any two well-nigh can do , that speak contrary to it , and those are ioh. . . thess. . . the words of the first , which with those of . vers . are christs to the scribes , are these , had ye beleeved moses , yee would have beleeved me , for he wrote of me , but if ye beleeve not his writings , how shall ye beleeve my words . christ by true revelations of it from the father to him truly revealed the fathers will to the scribes which they received not from him but hated him for , ioh. . . . , . . . saying of christ , wee are none of his , we are moses disciples , we know god spake to moses , as for this fellow we know not whence he is , joh. : , , . christ tells them in effect that for all their prate and pretence to moses as their tutor , he rather was their accuser in whom they trusted , sith they in truth beleeved not moses , for [ a minori ad majus ] did you indeed beleeve moses , ye would much more beleeve me , quoth he , for he wrote of me , he sent , directed , and pointed you to me , for so he did , deut. . . saying of christ , a prophet will god raise to you , &c. him shall ye hear in all he sayes , who hears him not shall be cut off from his people , act. . , . . . but if you beleeve not his writings , wherein ye are bid to hear me , as the greater of the two , as the son in the house , where he was but the servant , then ye cannot beleeve my words . the summe in short is this , hee that heeds moses writings , must hear me , for moses bids them do so , he that beleeves what i say , doth what moses sayes ; he that beleeves either , beleeves both , he that beleeves not both , beleeves neither . but what of that ? what follows hence ? this , quoth i o. for that is the very end hee infers this text for , and the very conclusion he infers from it ; viz. that moses writings of christ are more sure , and of greater certainty , as to the churches use , then christs own words from his own mouth , or then christs revelations of gods minds to men , as revealed to him from the mouth of god , from the very bosome of the father : siccine ? itane ? is it so i o. indeed ? what the ou●●ard , remotely transcribed copies of the writings of the old servant , that put a vail over his face too , and spake so darkly in types and figures , and shews , and shadows , that 't was hard to behold stedfastly to what end he spake , more plain , and stedfast , and sure , and certain then the immediate voice , words , revelations of the son himself , whom moses called to hear , as coming and speaking more distinctly out of the very bosome of the father ? o the dotage of our vniversity doctors , the dimness of our divines ! who profess to dive daily and deeply into the scriptures , that make the dark writings , and dead letter and servant more clear and worthy , and useful to the church , then the express voice and words of the son , which are spirit , and life it self . i shall set but one scripture to face this fancy of i.o. and so leave , and let it stand to the shame of it self , and its father , heb. . vers . . to the . see and read it . thus of the first : the words of the second are these , be not soon shaken in minde , nor troubled neither by spirit , nor by word , nor by letter as from us , as that the day of the lord is at hand . rep. the business i.o. cites this in proof of is [ for this , and that next before are of those that are subscribed to that purpose ] that the certainty of the scripture is preferred before the certainty of true revelations and miracles ; but which way so much can be drawn , unless it be as i.o. draws iniquity with cords of vanity , and sin as it were with cart ropes , from that text is more then i can tell . paul , silas and timothy had told them it seems of the coming of the day of god , both by spirit , word and letter , they whose great hope lay in the comming of that day , like such as look and long for what they love , and are apt to thinke and hope it to be , as they would have it , did hope it to be nearer hand then it was , and fearing left , finding it further off then they thought , they might bee troubled , and shaken in minde , and failing in their faith of it , he gives them to understand the worst of it , that the best might the better help it self , that they should not mistake them in their doctrine about that day , as if they had said it was immediately to shine out upon them , and so waver in their mindes , flag in their faith , and be troubled with doubts , as if it would never come to them , because not so soon as they wisht it might , for there was a long night to interpose it self first , he wills them withall to remember v. . that he told them no less in the spirit by word of his mouth ( as now he doth over again by letter or writing ) when was present with them , howbeit , as that 's never long that comes at last , so that day would come at last to their salvation , and destruction of the man of sin ( who caused the night ) with the brightness of it : here 's the short and the long of the business of that verse , and those about it , from which i , who can see the sun , can see no such doctrine follow , as i.o. dreamingly draws from it , nor one dram of reason , nor the least grain of assent to his asas●inated assertion , that the scripture is of more certitude as to the churches use , then any true revelations . other arguments i.o. urges why the light and spirit cannot bee the rule , &c. therefore the scripture must be it . j.o. that to which we are never , no where sent of god that we might learn the knowledge of himself , and his will , and take direction in our duty , that cannot be the rule , canon , principle or directory of our faith , learning , knowledge and obedience . but we are never , no wheresent of god to any inward light , or internal private spirit , &c. therefore , &c. les the fanaticks produce but one place of scripture , wherein we , or any are sent to their rules or directions of faith and obedience , and we will not say but they have cause to triumph in earnest , but if they speak of their own , they are lyars , they bear witness to themselves , and their witness is not true . reply . as for thy word , private spirit , we deny all leading by any private light and spirit : it is the common light and publick spirit of god , which is one and the same in all , though not in the same measure , and not any thing of our own that we testifie to , and profess to follow , as our guide : it is the gift of gods grace in us , that appears to all , bringing salvation , which teaches all , that are led by it , and learn at it , to deny ungodliness and worldly lusts , and live godly , righteously , and soberly here , that we intend ; nor do we so much as pretend to any other inwardlight , but that of god in the conscience , which , though thou foolishly stile it natural , yet thy self be ●rest such an ample testimony to sometimes , that we need use no other then thy own words , to prove it to be infallibly of god , and from him an infallible guide : and that we are sent of god to this inward light , word , or spirit , in answer to thy challenge to produce one scripture , i say what need wee produce one ? thy own pen , if thou l't beleeve it , points out almost i●numerable places , yea all in which the word of god is said to be preacht , publisht , multiplied , received , where the word nigh in the heart is meant , and the outward scripture , that is the declaration of it , considered formaliter or ( as written ) not at all intended : yet for fear thou shouldest not beleeve thy own pen when such . truths drop from it as make against thee ( and indeed it hath let fall so many untruths , pro and cons , and fellaries from it , that it little deserves to be beleeved by thy self , but rather suspected when it writes the truth ) i am free here to produce some out of many more that might bee produced , wherein men are sent in the scripture , if that be of god , by whom thou s●yest they nunquam , nusquam , never , no where are so sent to the rules and directions we call to , which are not any mans own private spirit , or fained light , or enthusiasms or dreams , as thou dreamest , and to the abusing of us to the world out of thy own narrow private light-loathing spirit divinest they are , but the word , light , and spirit of god which is within , viz. jam. . . receive with meekness the ingrafted word able to save souls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , insitum v●rbum . that the word is a light thou dost not deny , and that its within , sure thou wilt not , who sayest , ex. s. thus , that word within is the word of faith the apostles preached , and that we are here called to it thou canst not . so gal. . , . walk in the spirit , &c. of which spirit he saith it lusteth against the flesh , which lusting must be where the flesh that private , earthly , evil spirit , that man in the fall is possest with lusteth against it to envy and all evil ; but that is within , and the scripture saith so , not only in iam. . . but in some other place whence he a leadgeth it , whose words are , think yee that the scripture faith in vain the spirit that dwelleth ( in ) us lusteth to envy ▪ so joh. . , . let that abide in ) you , &c. if that ye have heard from the beginning remain ( in ) you , &c. and what 's that but the anointing the spirit of god within ? which though ● . o. may call a whimsy and delusion , a lye , and such like , yet is truth , and is n● lye , yea t is nothing but that which is in the lye , which calls it a lye , and that which is already deceived , and hath nought but deceit it self to bee deceived of , that cryes out deceit and delusion of the truth . to which i might adde all such places as call to the light and mention the light , as that which though evil ones hate , yet such as d● truth come to , and christ both warned men himself to walk by , and beleeve in , and sent paul and iohn , and therest of hi● ministers to turn men to * and iohn the baptist pointed at , and witness'd to , which light was not the letter , in which they wrote of this light ( as thou silli●est supposest ) for they were not a●inisters of that , cor. . but the light of christ , and christ the light of the world who enlightened every man before the letter was , and that is within , in the minde and conscience , where the darkness is , for the darkness is within , and not without , and therefore the light must bee much more within , which shines within the darkness , though not comprehended by it ; for that light which shines in the dark place till the day dawn , and the day-star arise there , which is the heart , must be also in the heart , and that light which shineth within the darkness , which is within men , must needs be much more within them ; as the candle that shines within a dark lanthern that is seated within a room , must need be within the room , as much , if not more inwardly then the lanth●rn is . another argument against the light and spirits being the rule , and so consequently that the scripture onely is it , is the uncertainty of all sorts of enthusiasms . j o. that which is every way uncertain , yea most uncertain , deceitful , whether , we consider th● principle of the revelation , or the things revealed , that we ought not to attend to , as a rule or guide in the way of life , and the worship of god , but that 's the nature of all enthusiasmes . * therefore , &c. reply . is thy text then such a certain rule with thee , which thy self confessest to bee so uncertain , that criticks may alter it as they please ; and about which thou confessest ye are in such a heap of uncertainties ? . wee talk not of enthusiasms as the rule , but of the light within , and spirit of god in the conscience and word in the heart , manifesting good and evill , lusting against the flesh , which the letter calls a light to the feet a lamp to the paths , and this as is above shewed from pet. . . is a sure word of prophes●● ; yea this is most certain , unchangeable , eternally the same , incorruptible living and abiding ever , what ever become of the dead letter , that is so liable to be altered , corrupted , nullified , that there need no other argument in the world be used to prove it not to be the word of god , ( unless god have an uncertain and corruptible word which i● blasphemous and contrary to the scripture to imagine ) then the utter uncertainty and corruptibility of it , insomuch that we may safely syllogize thy own argument against the inward lights being a rule from its uncertainty back again upon thee against the letters being a rule ab e●us omne genus incertitudine from its uncertainty and corruptibility thus , viz quod omni modo est incertum incertissimum corruptibile , &c. that which is every way uncertain , most uncertain liable to be altered , falsified corrupted to be mis-transcribed , mis-translated , mis-interpreted , wrested this way and that , to moulder away to perish , be torn to peeces burned , and many wayes brought to nothing , is not the word of god , nor the only rule , &c. but the letter or scripture is so as abovesaid , witness the written role of ieremiahs prophesie which zedekiah cut with a pen-knife , and consumed in the fire , and thy own confessed mouldring away of the very first manuscripts , therefore , &c. another argumen of i.o. against the light and spirits being the onely rule is this . j.o. it s of no small moment that leaning to these principles , following th●se guides , rejecting the rule of the word written , the fanaticks are daily driven to pernicious manners , abominable idolatries , murders , whoredomes , blasphemies , and in all nations to unhappy ends . rep. whether there be more abominable idolatries , murders , whoredoms , blasphemies and pernicious manners among qua. or other men called christians , and christian ministers , that suck at the breasts of the vniversities or nursing mothers is sufficiently shew'd above , as for unhappy ends , t is t●ue , by bloody persecution many fanaticks , as thou callest the qua. have come to untimely deaths , the more shame for new england , where two of them have been hanged for coming into their coasts , and old england also , where for all the pretences to reformation , many have perished in prisons , and by blows and bruises for their testimony to the truth ; the more shame for oxford it self too , where one of the first that came thither dyed of the bruises and abuses there received from the scholars ; but if by unhappy ends thou mean such as befall men , as his judgements , from the hand of god immediately in some eminent notable way seizing on them , and cutting them off ; these are untimely ends that many not for following , but forsaking and fighting against the light the qua. testifie to , have brought on themselves in these latter years in these nations , besides many sharp sufferings in their lives time , in which thy self i.o. hast had a just share for flinging at the qua. as fanaticks , who art now flouted at as a fanatick thy self ; beware therefore , and be warned in thy life-time , le●● thy latter end be as some of theirs : how scores ( at least ) of persons have been taken away for their hands being heavy on the qua. by the hand of god heavy on themselves , is to be seen in a book of e.b. stiled a word of reproof , where hee mentions about fifty sad examples of gods vengeance on the qua enemies , where dean owen is also marked out for no great good but his excessive pride , to which i refer thee : and to this very day the righteous god every morning brings his righteous iudgements to light , but the unjust knows no shame . another argument whereby i.o. would prove the scripture to be the word of god is on this wise . i. o. it will easily appear to any one that never so sleightly reads it that the holy scripture is by the holy spirit very often indigitated by that name . * so p. . in every place it avers it self to be the word of god. so p . if the scripture be what it reveals and declares it sef to be , it is then unquestionably the word of the living god , for that is prosesseth of it self from the beginning to the ending . reply . . in proof of thy minor thou producest mar. . . which is nothing at all to such a purpose , for its the commandements written , which were gods commands before they were written , and we confes● to be the word of god , whether they be written , or not , that are there spoken of under that term word of god , and not the writing or scripture of the commandements . . exer. . s. thou overturnest thy self clear as to thy minor saying thus , * where the word of god is said to be preached , published , multiplied , received in innumerable places almost ) the scripture formally considered is not meant nor intended : which is so ( though i know thou contradictest this again blaming the qua. because they allow not the scripture to bee meant in those innumerable places of scripture where the word of god is said to bee preached , published and received , ex. 〈…〉 then how canst thou say , the spirit in the scripture calls the scripture from one end of it to the other , calls the scripture the word of god , and that the scripture every where calls it self so ? another argument whereby thou wouldest evince the scripture to bee the word of life , and so the rule , is a certain absolute necessity , vel ad esse , to the spiritual being of the saints that thou fanciest to be in the scripture , saying , ex. . s. . non p●usopu●est vict●● & vesti●●u● vitam hae●●animatem traducamus , quam scrip●utis 〈◊〉 eju● cognitio●● ( dei s●ili●et ) atque side in dies ●●udiamur . we have not more need of food 〈◊〉 to the natural life , then of the scriptures to the knowledge of god and ●●●th , and that its evident that the qua. have with less danger and loss assayed to fast forty dayes , then they can lead a spiritual life free from deadly sins without the word of god. rep. without the word of god i grant it , but the word still is in the heart , and is not the scripture formally , or lie●●er without , which thou ( with shame enough due if thou takest it to thy self ) sayest men cannot live spiritually without , nor free from sin without : as if there were no holy spiritual men that did no iniquity as the world doth , or that were free from deadly sins before the letter was : what letter had abel , enoch , noah , righteous and upright men , that walked with god in crooked generations , to live by ? and if they lived without the letter to god , is it as impossible to do so now , as to live bodily without food ? that which is necessary ad esse , and not bene esse only , must be necessary for them as well as us , and so the word of god is , which was before the letter , and which they then had who had not the scripture , yea both outwardly & inwardly men live by the word that proceeds out of gods mouth , else outward bread doth not keep men alive bodily , matth. . yea every creature that man lives by must be sanctified by that , else it s a curse , tim. . and for the qua. fasting forty dayes without hazard : there 's a miracle told by i.o. himself concerning the qua. if that may convince such as look for miracles , yet will not men beleeve . . more texts there are used and quoted often over and over again in proof of many particulars respectively about the text or scripture , not one of which either of them truly serves one jot toward the proving of , as namely that it is the word of god , and that so assuredly that who receive 〈◊〉 not ( as so ) are inexcusable in damnable unbeleef , that that is asserted to bee the rule and standard , the touchstone of all speakings whatsoever , that which pleads its reception not onely in comparison with , but in opposition to all other wayes of coming to the knowledge of gods minds and will , the best and most effectual means of bringing men to repentance , that which all faith and repentance is immediately to be grounded upon , th●t by which god gives us greater security against all pre●ences and pleas of unbeleef to the excluding of them , and to the enforcing of beleef , as a sure foundation for faith to repose it self upon , and more moving then any evident miracle , that true voice of god which assertains the soul beyond all possibility of mistake , that which not only it self to be discerned from al delusions , but determines al doctrines also propos'd to be beleeved whether they be truths of god , or cunningly devised fables , more then the most signal miracles imaginable , more then that greatest of miracles , even christs resurrection , and othe● mans rising with him from the dead , more then any voice from heaven it self , not only then one counterfeited by men or satan in the air , but then any true voice of god himself speaking to us from heaven , as he spake to mose● , or as he spake to christ ; yea as safely to be rested in , as such , a● any voice coming from heaven with such divine power as to evidence it self 〈◊〉 be of god , and to be rested in , as such ; yea giving greater certainty and security then that voice which came to them in the holy mouns ; that moses and the prophets which who hears not wi● not be perswaded to repent though one arise to them from the dead ; that which as to its certitude is preferr'd before the certitude of even true and miraculous revelations : that beside whi●h ( after the compleating its canon ) no new revelations about the same faith and worship are to be expected or admitted , no more 〈◊〉 it ( as from the spirit ) to bee added , which is to stand alone as the only most perfe●● rule , inalterable standard , for the trial of all doctrines , visions , revelation , spirits , [ gods own not excepted ] to which we must stand , come , and are sent alone to stick stedfast , and earnestly attend to without hearing or heeding angel or spirit , without listning to any new blowings or inspirations of the spirit , which is now imited to the letter ( though it was once at liberty , and had the licence as well since the letter was written , as before , to blow where it listed , ioh. . ) without looking at any light within without walking in any way , or using any other means of knowing god , of having or holding fellowship or communion with him [ which was wont , to be only in the light , ioh. . ] but that of the scriptures , on pain of rejection and heavy damnation from god own spirit in the scripture : in a word , that law and testimony which alone is to be consulted with in all doubtful cases , to which god calls from our seeking and attending , pythonibus aut aryolis , qui pipiunt & qui mussitant , to wizards and familiar spirits that peep , and that mutter , yea that very word there spoken of isa. . which whoever speaks not according to these is no light to him . i say the two texts abovesaid are not only frequently cited and recited in evidence of these various and sundry particulars , but also judged by j.o. to be such sure grounds , hercules pillars , firm props and principles , as are not only satisfactory to mens consciences , but sufficient to stand that way he draws them against all mens objections , so that relying thereon men have a sure bottome and foundation for their receiving all the other scriptures , so assuredly as the word of god , and consequently all that that it abovesaid , that who , even from thence , even from these text own them not in that manner ( as such ) are left inexcusable in their damm●ble 〈◊〉 , p. . that therefore the utter in ●onsequence of j.os. deductions from them , which are meer non sequi●●●s may the more plainly appear , i shall ( letting fall j.os. other trifling arguments , and sidling replies to what the qua. urge on behalf of the light ) of inartificial arguments , as himself calls them , draw them into the form of artificial ones , and express the manner of his illegal inferences from them , which is in such wi●e as here under follows . we are by that text in isa. . , . sent to the law and to the testimony , to try what ev●y churches or persons speak about the things of god , his will , worship , or our obedience to him , who if they speak not according to that word , there is no light in them . therefore 't is evident that the scriptures are the word of god , and consequently all that , that is abovesaid . the second , viz. christ , luke . . bids men attend , not looking for miracles , to moses and the prophets , the written word , as the best and most effectual means to bring to repentance , and which all faith and repentance is immediately grounded upon . therefore the scriptures are evidently the word of god , &c. rep. in which two arguments thou reasonest in print well nigh as ridiculously , as he works in paint , who doth humano capiti cervicem jungere equinam . for the head of the corner is strait , sound and sure , the body of the building upon it corrupt and crooked , weak and rotten . that we are sent to the law and testimony , to that word there talkt of and intended , and to moses and the prophets , and that that law , testimony and word , that moses and the prophets spake of in those two texts is that word that is the true touchstone of all truth , a greater ground for faith and repentance to be founded on then that of miracles , and a more sure , stable , firm , fixt , stedfast , or standing word , then the voice which came from heaven , all this i do not in the least deny , but that the bare outward writing which thou falsely callest the written word , and the external 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as at first written , much more the present transcribed copies of that letter , much more yet every letter , tittle and iota of it , which thou keepest such a tatling for to be no less then the word of the living god is that law , testimony , moses and the prophets , or written word ( as thou callest it ) intended in those two texts or that by these termes in those two places is meant the said outward scriptures , and lastly , most of all that it follows by any good consequence from those two places by such sound deduction , as will stand against all objections , & gives such assurance thereof , that he is a damnable unbeleever that be●eeves not from thence , that the said letter and letters are infallibly known to bee the word of god and the rest above said , which are the things by thee inferred from them ; all this i both do and dare deny . for the law that in isaiah is spoken of , is not the literal copy , nor outward legible letter that thou pleadest for , and divinest it is , but another law , which i see by thee thou art not yet very much ver'st in , nor used to read , even that in the heart , not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or letter of a law of carnal commandements , not the formal letter , or literal form of a writing without , but an inwardly written spiritual law or light within , which is the power of the endless life , that law in mens mindes , which is warred against by that law of sin and death that dwells in their members ; the law in the spirit lusting against that , and lusted against by that flesh , or evil spirit that is also in men lusting unto envy , and all evill , the law of the spirit of life which is by christ iesus , that is powerful to that , which the letter , or copy thereof , which is ( figuratively ) called the law , is weak to , cannot do , viz. to deliver such as take heed thereunto from that law of sin aforesaid that leads men captive unto death : the commandement that is a lamp , and not a dark lanthorn , p. . . the law that is the light it self that leads to the life it self ( for so that of the spirit doth ) and not the dead letter , that is used instrumentally as a knife to kill , but in any wise cannot quicken . and that testimony or witness is that testimony of iesus , which they have & hear that keep the commandements of god , even the light in the conscience as aforesaid : this testimony of iesus , who is the true and faithful witness of god , of whom also god himself testifieth and beareth witness , is jesus his own witness or testimony for god , born by his own voice and writing , by his own spirit and light immediately in the heart , who there testifyeth what he hath seen and heard of the father , though few such a thou art receive not his testimony , whose light , voice , spirit , speakings , and counsel from heaven in their own hearts , who so turns away from , and hears not in all things is none of his sheep , but shall be condemned and cut off from among his people ; and not the testimony or witness of men in outward writings or letters testifying ( though as moved by him ) what they have seen and heard from him , not that scripture thou so w●itest for , and callest the witness of god , for that of god is far greater : the testimony of iesus is a letter indeed , a writing , and an epistle & prophesie , yet not the outward writings , letter , and copies of the epistles , and prophesies of peter , paul , and the holy men of old , wherein is written and transcribed their witness or testimony for iesus , which they were moved by his holy spirit to give out , and hold forth whether by word of mouth or writing ; but the epistle of christ , written not with inke , but with the spirit of the living god , not in tables of stone , but in fleshly tables of the heart : yea the testimony of jesus is no less than the spirit of prophesie it self , rev. . . and not the writing thou so writest for , in which men do but write it , and write of it , as is shewed above . this verbum & lumen internum , the word and light within , is that which those that reject it are , in that place of iob . . hinted at by thee , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lights , rebels , men resisting the authority which they cannot but be convinced of , and not the present letter or letters of the scripture ( as thou dotest p. . before the writing of one letter or tittle of which outward letter this inward light was , though he that lives not by the light , lives not by the letter neither , which came from it and ( excepting where men have sould it with the dirt of their mis-transcriptions and mis-translations agrees with it : i wonder how much of that scripture thou so super-eminently adorest , and wouldest have the preheminence in prating for it , was written when that in iob was w●i●ing , against which men could be said to rebel ; tell me if thou canst , and in so doing thou perhaps m●yest tell thy self that that was a light within , and not a letter without , which they then were said to rebel against , which letter without [ as much as thou seemest to wonder at the qua. for holding the light within in authority equal to it ] they are not ashamed to set the light above , and to say that it is non ejusdem authoritatis cum scriptura , sea majoris authoritatis quam scriptura , * not in as much but in more authority then the scripture , neither will all thy scripture-admiring scrape adde so many cubits to the statute of it , as among any but such stocks as stick at nothing , but without streining swallow all down for truth that thou tellst them is so , to state it in any equality with the light it came from . and that the word we are sent to in isa. . is the living word , and not the dead letter , nor mens dead senses thereon , interpreting it according to their own private familiar spirits , muttering out their own meanings , and imposing on people their own cloudy cogitations thereon , as cogent canons , is evident , for he calls them off from the dead , to the living , when they say unto you seek to them that have familiar spirits and wizards that peep and mutter , should not a people seek to their god ? for the living to the dead ? to the law , to the testimony , if they speak not according to this word , it is because the morning light is not to him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it s more truly rendred then thus , there 's no lightin them , which mis-translation many [ not knowing the hebrew , and many knowing it not heeding ] make no little ado against the lights being in all men , and to as little purpose , for it s no light to him , and not no light in him , and we know a light may be in a room under a bushel , and so not shine out unto it . and that by moses and the prophets to which christ directs as the most effectual means of bringing men to repentance , and that all faith and repentance is immediately to be grounded on , is not meant their meer outward writing , it evident ; for all men that need repentance have not that , yea if the scripture it se●f , and that alone be that men are sent to , by which the doctrines to beleeved must be tried whether they be truths of god or fables , and upon which all faith and repentance must be grounded ; what must become of those twenties to one in the world , to whom god never vouchsafed so much as a sight of those their writings ? if thy divination from hence i.o. be as true as 't is sure enough to some its but a dream , one of these things must be true as concerning such , viz. either i. they need no faith nor repentance ( as they do ) or . they must be accepted with god , and saved without either faith or repentance ( as they cannot ) or . both beleeve and repent without any ground at all for the doing of either , and so build a castle in the aire without any foundation or bottome , which how impossible it is , or how well it would stand , if it were possible so to build it , an idiot may imagine ; or perish and be damned for ever by , and from the living god for not doing that which they had never any ground at all given them from god , whereupon to do it , and so ( absit blasphemia ) be cursed for ever for not acting what they were never put into any capacity to act and ( absit tibi domine , ne tale quippiam facias , exercendo pharonis tyrannidem , absit tibi , an non iudex totiusterrae exerceresjus ? ) be sorely beaten for not making as great a tale of brick without any straw at all , as would have been expected from them if they had had straw enough and be punisht for not effecting impossibilities . but thy faith about that scripture being but the festisious fruit of thy own fancy , and thy divination from it but the divinity of a divine that dreameth , we need not in the dark iun upon any of these ragged rocks having a more sure way , then any of these , in the light made so plain before us , that unless we chuse so to do ( as some do ) we cannot split our selves upon them ; for as all men ( having sinned ) need faith and repentance ; so they have a more effectual means of bringing them to repentance , and a more immediate ground to build their faith and repentance on then the naked outward writings of moses and the prophets , which thou here makest the ground of all faith and repentance ( not mentioning the apostles , as if thou hadst forgot them , whose writings thou makest a joynt peece of the foundation in other places , p. , . ) or then the meer outward writings of the apostles either together with them , and that ground is no other but the self-same , which the writings of all these bear one joint testimony unto , viz. the measure of gods grace in every ones heart that teacheth to deny ungodliness and worldly lusts , such as will learn of it , and io live soberly , justly , and godly in this present world , appearing to all men to that end , bringing salvation along with it to such as submit to be taught by it , tit. . . . called the riches of gods goodness , rom. . which such as thou art despise to their own ruine , not knowing it s given to lead to repentance ; the law , light , doctrine , truth , spirit , word , writing , and testimony of god himself in the heart and conscience , given out of his own mouth , written with his own finger therein , not consenting to any , but condemning all evil , and calling to repentance & all other good , reaching men even thi● good lesson , quod sibine vis fieri alteri ne feceris & è contra , whatsoever ye would that others should do unto you , the same do you unto them , and this is that law and the prophets , that moses and the prophets , which christ ever sends to , matth. . . and they that heed , beleeve in , and walk according to this , whereby they are a law to themselves ( though heathen ) shall come to the life of god it leads to sooner then the letterlanding jew or christian that boasts of the letter , yet through breaking it in the morals of it dishonours god. yea such are the true beleevers unto life as beleeve in that inward-light , and they unbeleevers , who beleeve the history of the letter & despise this ; and thus it oft falls out , that even ethnici non credendo credunt , when christiani credendo non credunt ; and he that will not hear this moses and the prophets that i so nigh him , that is within him , will never be profited or perswaded by any mans writings , nor any preachings that are further off him , and without him , though one do arise to him from the dead . and this , even this very thing , viz. your vilifying , undervaluing , hating , resisting , smoothering , turning from , not coming to that light of christ in your consciences , but closing your eies against it , stopping your ears at the voice of christ who from heaven speaks to you by it , hardening your hearts , striving ( like the old stiff-necked , and [ in heart and ears ] uncircumcised jew against the strivings of the spirit of god in you by it , which by it convinceth the whole world both of sin , and of righteousness , and of judgement ; your receiving the grace of god in vain , even the light that will not let you run to ruine , without check , reproof , and controle , which is that mercy that shews his long-suffering to men-ward , and that he is not willing any should perish , but that all should come to repentance , and be saved in the acknowledgement of the truth , and your turning it into wantonness ; also your despising the riches of this grace of god ( the light ) in your taunting terms of ( i know not what imagined christ or figment of the qua. i know not what word or light within , an infallible doctor , i know not what god , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cornu-copia , horn of plentiful salvation better then any god , every thing , nothing ) and the riches also of his long suffering and forbearnce towards you in your deep defiance and derisory deifiance of his light and grace , not knowing that this goodness of god , who gives you and others this , is that grand ground that true moses and the prophets , and not thy differently transcribed copies of their outward writings , which are long since worn out , and worm eaten , and could not by thy own confession continue to this day uncorrupted , and from mouldring without a miracle , that should least you to repentance , and is the most effectual means of bringing men thereunto , and the firmest foundation and practice for all faith [ but such as yours which is false and fallible ] to fasten it self upon : i say this very thing , and sin of yours in setting so light by the light of god , is the great , if not the sole reason why faith and repentance , that are so much preached , are so little practised , so abundantly called for in a form and found of words , yet little or nothing but infidelity , impenitency , and iniquity , diminished into the name of infirmity to be found abounding as well among the most professing , as among the most prophane preachers and their respective peoples , who all continue in the same sins that both the scriptures , and themselves too , cry out against ad ravim usque & sudorem , to very heat and hoarsness ; sacerdotibus pluteum caedentibus , sedentibus in plureis fudantibus , laboring , and laying on till ye preachers sweat in your pulpits , and people in their pews against pride , and fantasticalness in apparel , against foolish talking and jesting , and idle words in your speeches , against unsavoury laughter and merry tales , and such like frothiness in your communications , against vain thoughts , lust , luxury , rioting , drunkenness , chambering , wantonness , voluptuosness , covetousness , greediness of gain , couzening , chearing , defrauding , overreaething in bargaining , buying and selling , against all unrighteous dealing , headiness , high-mindedness , fierceness , frowa●dness , anger , passion , impatience , discontent , backbiting , whispering , slandering , hatred , malice , contention , suing at law , strife , envying quarrelling , rayling , reviling , self-avenging , against preaching for hire , divining for money , against biting and crying peace , and preparing war against such as put not into your mouths , against spoiling of mens goods , persecuting and imprisoning their persons for their conscience sakes , cum multis aliis , quae nunc , &c. and yet more or less from the least to the greatest prophets , priests , princes , preachers , prayers , professors , people of all forms living stil for all this ( because unturn'd to that light which would shew every one of you his shameful , sinful self ) without much condemnation for , or repentance from these evills some in one of them , some in another ; all in some one or other , and every one in his own that likes him best , and beleeving it will be spared , and be excused th●ugh it live in him , or he in it , even till hee dyes , so that the best of the parish are yet but as the beasts that perish , being all lovers of pleasures more then lovers of god , having all this while a form of godliness , but denying the power thereof , for which therefore having [ as eye witnesses ] born , and in this nation , well nigh finisht their testimony against you that ye may remember ye were warned in time , and be excuseless and speechless when god himself comes as a swise witness against you for your adulteries against him , and comes nigh unto you , even in your own consciences unto judgement ) christ own disciples , gods own hidden ones , who suffer from you for it , are now utter'y and eternally turning from you . and as there is no thriving in any thing but an empty outside profession of truth without the possession of it , and no profiting appears in ought , but the prophanenes , aforesaid among the vain truth-hating teachers , and vain talkers of these times , i.e. the doctors , and their disciples , whose religion runs all up into straw , and brings forth no fruit to perfection , because they are all out of that light , which is in them , preaching and hearing one another preach the good words they have stollen out of moses , the prophets , and apostles writings , but not heeding the law , and the prophets , and the light of the gospel within them , god himself also according to what hee said of old , blasting their ministry , so that they cannot profit people at all , and cursing all their blessings , though they seldome send their hearers away without their blessed are all they that hear the word of god and keep it . so also there is nothing but what is worth nothing comes forth ( as most effectual a means as i.o. faith the scriptures of moses and the prophets are to bring men to repentance ) by the hearing of moses , and the prophets writings read ( one chapter yet of which dead letter of those living men , i grant is worth two of our dead divines dead divinings ) for-as of old , act. . . act. . . so now among iews and christians , there are those that read these every first day ; but what 's the issue of all the reading of their outward writings ? as all that comes up on the plowings and fowings of these seeds-men , when they preach , is like that corn on the house top , whereof the mower filleth not his arms , nor he that bindeth sheaves his bosome ; so all that comes out upon the threshings and treadings of these oxen , whose mouthes must not be muzled from feeding where they please , if they do but read , much more if they be at so much pains as to expound the scriptures , is but an itching ear to know , more then do ; yea a bare husk , an empty hull , an ear without grain , a whole church full of chaff , which every wind of doctrine drives up & down and whisles to and fro , which when winnowed , and fified in time of temptation falls all back to the ground , to the earth from whence it came , which he whose fan is in his hand , when he hath gathered his wheat into his garner , will throughly p●rge his floor of , blow upon by his spirit , and burn up with unquenchable fire thus moses is read , and the prophets read , and their writings heard , which [ if i.o. doth not divine a lye ] are the best and most effectual means of bringing men to repentance ; but where is the repentance hoped for ? are not the people ever in their sins ? is not that a vain power , and meer fained efficacy , quae nunquam reduditur in actum ? is not that a most ineffectual most effectual means of repentance which never effects the end , i.e. the repentance it is the means of ? yet where is there one among all these painted penitents that so truly and fully repents from his sins , as not to ive in , and beleeve he must live in some dead works to his dying day ? or repents so far as to reach so much as hope that he shall live without sin till he dyes ? in which yet [ to go round again ] t is beleeved by the hearer , because taught by his teacher , that if he dye without repentance , he shall finde no place after death for repentance , though he seek it carefully with tears , and that there is no purgatory in the world to come : so here is plowing in hope , and threshing in hope , performing in hope , and praying in hope , preaching in hope and hearing in hope , treading in hope , and reading in hope ( not so much of godlines somtimes too as of earthly gain ) but what is the hope of the hypocrite , though he hath gained ? it is no better then the giving up of the ghost when god taketh away his soul job . . and what is the reason of all this vain hope , and ●on-proficiency , and impenitency under this best means [ as i.o. calls it i.e. moses and the prophets writings ? is it for want of having the copies of their writings among them ? no , ●here's transcriptions of the original of the hebrew and greek texts of sorts enough , so many that they vary very much from each other , and cannot stand together in some greater matters , much less [ as i o. talks ] in every tittle and iota in unity among themselves : is it for want of rendring of these writings of moses and the prophets out of the hebrew copies into their own mother-tongue ? no , the transcripions are not so many and various , but the translations are as many more , and more various , not only in respect of that variety of the languages , into which , but also that more vast variety that is found in the translations of them into but one , even our own english-tongue , whereinto they stand translated , so that he that is not in ' ove with such translations as cross his carnal interest , and serve not his will and earthly turn , may have his choice of any or many others that like him better : is it for want of a competent number or quantity of bibles printed to serve the numberless number of people named christians in this nation ? no , not so neither , almost every one that can read , and hath mony enough to buy one ( without which the word of god , nor any other of his gifts are to be purchased , if the simon magusses may have their wills , who buy the patent for the selling thereof , and yet sell but their own thoughts and words instead and under the name thereof ) will buy a bible , what ever it cost , to carry with him to his church ; and some will have two or three , and most houses some , and against the old word is worn out , at the sellers shops there 's enough of the word of god to be bought for money if the meer letter were it and a number of new bibles for all comers : is it for want of hearing them read ? no! they are read too much , and heard read too often , unless they were more spiritually understood , and more carefully and practically observed : is it for want of interpreters , and interpretations , expositors and expositions , divines , and their divinations what may be the minde of god in this , and that place of it , and what the drift and scope of the penmen in such and such sayings , and their sense in such and such a sentence , and the meaning of such a parable or proverbial speech and the like ? is it for want of men to give out their own judgements , opinions , and thoughts of things , and manifest their meer mindes about the matters therein contained ? no , there 's no need of this , it can do no good , for if it could , o the ocean of opinionists , thinkers , and thrusters out of their own thoughts of things , doctors , divines , criticks , scepticks , schoolmen , casuists , commentators , and such like diviners , dreamers , and deep divers after the marrow of that divinity in the scriptures , that lyes deeper yet then their shallow head-pieces can ever reach too , who never yet got within the bones , nor entred farther then into the outside of the sealed book , and the letter , or meer literal sense of the law and testimony that is bound up from all , but christs disciples , yet they whiffle it to and fro , and weary the world out with the winds of their opinions , which , as they are as many more as the different translations are , and more then the winds or points upon the compass by times twice told , so they blow and strive against each other upon the face of the earth to the disquieting thereof , as the sea is disquieted , with their boysterous buslings , filling it with the froth of their own wisdome which is foolishness with god , foaming out their own folltes and fained senses upon the scriptures , so fast and so flatly contrary one to another , that as the most must needs be false so 't is enough to confound and amaze mens minds [ they are so many ] to meddle to finde which is true among their meanings , and to set a man out of his own senses to set himself [ so several are they ] to seek out their several senses on the scriptures , many bumbling volumes , larger then the bible it self being written , or some one text of sripture . is it for want of power or efficacy in the letter ? yea that is one reason , for howbeit i.o. sayes , it is absolutely called the power of god , and effectual to salvation ; yet to his own confutation , i. o sayes ; the letter is dead and ( without the spirit ) of no efficacy for the good of souls : but another , and that not the least is because they live in rebellion against the light , which while they turn not to , though moses is read and the prophets also , and all the letter or old testament , yet the vail remaineth over moses and the prophets faces , and ( as over the iewes ) over the heart of these christians also , which vail is done away only in christ , and in turning to his light , and the spirit within ; their minds are blinded being off from the light , so that they know neither christ , nor moses , nor the voyces of the prophets that are so often read , which through ignorance they fulfill [ as the iews did ] in condemning christ , and putting him to open shame in his light , doctrine , and disciples . nevertheless if their heart shall yet turn to the lord , that spirit , and to his light , which is within , that vail shall be taken away , and they shall see with open face , & behold the glory of god , and be changed into his image , & be led indeed to that true repentance , that is never to be repented of ; but if they continue in their unbeleef in the light , and their hearturn not to the lord , in and by the light , in the time and space that is given them for that repentance , yet at least the face of the covering , that is now cast over all people , and the vail that is yet spread over all nations , shall be so far removed and destroyed at last , that there shall be repentance enough to no purpose , when it is too late , when the gulph is once fixed and abraham is seen by these rich worldlings , and belly-gods afar or , and lazarus in his bosome , when every eye that look's for him shall see him , who now cometh in the clouds , and they also that have pierced him , and all kindreds of the earth , that are no kin to him , shall wail because of him . even so amen the fourth apologeticall , and expostulatory exercitation . chap. i. now to proceed in way of answer to i. o's . arguments for the scriptures , and letter , and book , and bible , and texts , and outward writings of moses and the prophets , as the onely rule , in alterable standard , now compleated canon , touchstone of all truth , to which , since its close , and consignation after iohn had written , no new revelations writings , or scriptures of the old truth , as from the old spirit of it , are to be added , no immediate manifestations , inspirations , motions , missions from god , as of old , to be expected , or , if pretended , to be admitted or owned , but to be damned down , as delusion , fanaticism , enthusiasm , quakerism , diabolism , vain , uncertain , unprofitable , fancy , figment , detestable , meraae tenebrae & caecitas , fines salutares quod attinet , as to salvation meere darknesse , and blindnesse it self and what not that 's naught ? seeing it is so , as abovesaid , that all these false prophets and divines can prevail no further then to tangle , and hamper , and hinder men , and to hide the truth , by that hideous heap of unharmoneous heterogeneous , heterodox , more then orthodox volumes of divinity , and to smoother , darken , confound and drive men away from the naked truth , and draw them off from the scriptures themselves , that are plain and cleare to honest and plain-hearted men , by their smoak , and clouds , and circumferences , and by that boundlesse , bottomlesse , incomprehensible , chafly chaos of their contradictory and confused commentaryes with which the world is now burdened , even beyond what it can well bear and contain ; sith i say there 's none to guide these poor erring , lost , perishing , and as yet more deformed , then reformed nations , into the life of god , and power of godlinesse , from which they are alienated , because of the blindnesse of their hearts among all the sons , whom they have brought forth , isa. . . neither any that can take them by the hand and lead them in the true way of eternall life , of all the sons , whom they have brought up at their vniversities , who sit together with them under the shaddow of death , notwithstanding all their tumbling ore of so many tames about the scripture , is it then for want of true prophets , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men divinely inspired , and sent of god to call people to repentance , and to turn them to that light of god within , that leads to repentance , by voice and writing to them , as them elves have had the true way thereof manifested in them by the light , as themselves , being taught of god , have learned and practiced it , and are moved of the holy spirit to preach and presse the practice of it upon others , according to the scope of the scriptures ? no! for there are many in england at this very day , speaking , reproving , writing , and prophecy●ng from the same light , and by the same spirit , that the scriptures came forth from , and as themselves have received and heard from the voice and mouth of god , and seen , felt , and handled of the word of life , as the prophets , amos . and the messengers , and ministers , of god and christ of old act. . , , . ioh. . , , , , &c. the spirit of the lord , is not more straitned in these days from blowing where it lists , then it was in the dayes of old ; howbeit , because it lists not much ( as it never did ) to blow upon or inspire the learned scribes , hypocritical pharisees , chief priests , aspiring rabbies , divinity doctors , proud diotrepheses , preheminence loving praters , hireling preachers . fawning prudentiall parasites , politicall polliticians and such like , but mostly upon a meaner sort of men as to outward account , these wise men are most hardly brought to beleive it to be so ; and so as said the priests , scribes , pharisees , rabbies , and doctors of old of moses and the prophets , we own them , know them and their scriptures ( which yet they knew not , nor the power of god ) we are their disciples , wee 'l stick to their writings , that 's our compleat canon , our stable standard , our immutable measure , to which nothing must be added , and of christ , and his in the dayes of his flesh , we know god spake to moses , as for this fellow and his fellows , we know not whence he is , and whence they are , they are of the devill , have a devill and are mad , why hear ye them ? they speak blasphemous words against moses , and the law , and this place , the holy temple , and turn away much people saying god is not worshipped in temples made with hands , but within onely in spirit and truth , talking as if they would teach us , as if they heard gods voice , and not we , who search the scriptures , and expound the law , and have the key of knowledge , have been train'd up in the scriptures , in reading the holy letters , but these we take notice of them that they are ignorant unlearned men , yet they say we are unstable and unlearned and wrest scriptures to own destruction , but whence hath this man letters having never learnt at universities as we have done ? away with them and their scripture , no more holy scripture now , the canon is compleated , the standard sealed , no immediate motion now , no such mission as the prophets had now , no speaking by divine inspiration now , no divine authority in any mans writings now , though they write not others but the same divine truths as of old , no extraordinary infallible ●uidance of men by the infallible spirit of god now , and suchlike : thus they said then , and thus our wise ignorants at athens say now of the same spirit that then spake in paul pressing others now to write , or speak to them of their wo●sh●pping an unknown god , seeing their universities given wholly to idolatry , and thus i.o. one of the sore men against the truth , what will these bablets say , and in a manner so they say all : but slay friend gods arm is not shortned ; neither is the mouth of god more made up now then formerly from making out and manifesting his own mind immediately from himselfe in the minds and consciences of men and women , so as that men may without manifest imprudence ( not to say impudence ) imagine so ignorantly as in effect i.o. doth that god spake his last to the sons of men , and all that ever he meant from his own mouth to make known of his will to any man , when iohn had , at the command of christ , written that pretious revelatio , ●which god , gave unto christ , to shew to his servants , who was pleased to signifie it unto them by the hand of his servant iohn , and when once in after ages a syned of some honest men ( who we know not ) upon some some mistakes and sailings ( which we● i.o. confesses tr. . c , . s. . . they were lyable to ) establish so much as they could get together ( which was but little , 't is like of that much that was written ) of the transcribed copies of the holy mens histories and apostles epistles , and letters to particular churches and private persons , and canoniz'd , it together with the writings of moses , and the prophets , into such a standing rule of faith and manners for all ages to come , that whatever should from thenceforth be found ( as not a little was , even of the apostles own , and some of christs own writings ) and whatever should be written after that with pretence ( as much hath been since then , not in pretence onely , but in truth ) of motion from the same holy spirit , should be shut out for ever from standing in their canon , sith it came not in at that time to their hands , and be ever of so low esteem as not to be own'd among the rest , under so much as the name of holy scriptures with them , but as to all ends , uses , and purposes , for which all holy scripture is written , be utterly raced out of the record , cancel'd , made void , and of none effect , while those few they authoriz'd , because of their stamp of the onely standard upon them , must be had in as high , if not an higher esteem , honour , and authority then the light it selfe , from which directing holy men in the writing thereof , they had all the being they have at all , as holy scriptures . let not i.o. in any wise say so , for there are yet ( though himselfe is none of them ) of the people of christ in england that bow not the knee to baal , many of whom , as they are under the new testament i.e. the spirit , and not under the old i.e. the letter , where thou yet art , have ( even both men and women ) the promises * thereof made good unto them concerning the gift of the holy spirit of the lord , and power to prophecy , which of old also , the true had mic. . and of judgment , and of might to declare unto the rebellious house of iacob and israel ( even the heads and princes thereof , if they abhor judgement and pervert all equity , and the priests and prophets thereof that preach for hire and divine for money and build sion with blood and ierusalem with iniquity , and yet leane on the lord , and say is not the lord among us ? none evill shall come upon us ) their sins and their transgression : and ( to use thy own words i.o. p. . . to thy self , who are much in the dark , as thou utterest them to such as are further in the dark behind thy self ) much more to the same purpose will same of them be found to say when men of ( outward ) wisdome and learning who are ( as they think ) able to instruct them , shall condescend personally so to do . yea , of myself i will not speak , who by the grace of god am what i am , and if the least measure of that grace be imparted to me among other of his servants , that i should preach among the gentiles the unsearchable riches of christ , it is to one , that , for ought i know , is of all the rest least worthy , or rather most unworthy of it : but i am bold to say so much , and no more then what will stand as truth against thine or any others gain sayings , that there are some , who do not more professe themselves to be , then they are indeed inspired by the holy spirit , whose messages and ministrations , whether by voice or writing , are so immediate from the mouth of the lord , that your not receiving , nor submitting to them on that account , but rejecting and denyall thereof with such rigour as ye do , doth justify your predecessors in all ages , who rejected and slew those that spake to them in the name of the lord , and speakes out in plain terms , your imagination to be this , that you may with safety to your selves reject them whom god sends ; yea ( to go on yet for a while much what in thy own words , tr. . c. . s. , . . ) there are some ( whether they work miracles yea or nay , as thou confessest most of the prophets did not , that 's nothing to thee ) who pretend not to this inspiration falsely , but both can and do to youward insist upon this , that being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , divinely inspired , their doctrine is to be recieved by you as from god , and in their so doing it will be found in due time to be your sin , even unbeliefe and rebellion against god not to submit to what they speake in his name , as that of his word they receive from his mouth : and this is not onely pleaded and insisted on by some , but also ( whether their testimony be received or not received by you preachers and the people whom you deceive ) it declares the foundation of its acceptance to be this ( viz ) its divine inspiration by the spirit of god from whom it is , whence also it is ( though not so thought by you ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a message or word well worthy of all acceptance much more of much better entertainment then you afford it , who mock , scoff at , whip , scourg , imprison , revile , and evill intreat the messengers thereof , and the earthen vessels , in which god sends it as a treasure to you , cor. . . that the excellency of the power may be of god , and not of man. so that it being rejected by you , and this untoward generation , which by their blind leaders are guided in such crooked wayes , and caused to erre to their own destruction , isa. . . . . . you shall know it s not only with a refusal of its witnesse , and a high detestation of its pretence to be of god , but also with a high detestation of god himself , from whom it s not so much pretended to come , as t will once be found by you to come in truth ; and what excuse , ground or plea , for such your refusal and detestation , you have against the time of gods pleading with you for his people , ioel . . &c. in the valley of iehoshapat , or of the lords judgment , whether he is now bringing you down , the hour for which decision is neerer upon you , then you professing persecutors , who yet awake not , are aware of , t is good for you now you have time , and not afterwards to consider , least to you cost you find the truth of qui non ante cover post delebit . the burden of dumab , draws on and begins to lye hard upon his back , yet i know the seed of esau , the fightlesse seers , who see with their eyes shut , supposing themselves secure , being at repose yet on their high mount seir , and so looke askew upon the light and its children , and scornfully call to them out of seir , watchman what of the night , &c. but for all this , that morning hasteth , which is their night , therefore , if ye will now enquire , enquire ye , return and come to the light , else wo and alas for ever , the bare book will not boot you , the letter without the light , ye look awry at , will little help you , the scripture without the spirit ye despise so cannot save you : but si non ante diem libruin cum lumine poseas , vigil tor quebere . there be some them , and those not a few in those dayes , declining the word of god , while you , who have your dreams tell your dreams , faithfully as they have it , who , as they have received that mercy of the ministry , saint not , but having renounced the hidden things of dishonesty , not handling the word of god deceitfully , by manifestation of the truth commend themselves to every mans conscience in the sight of god. cor. . . who are not , as the many false prophets are , hucksterizing , selling their own imitations of the true prophets words , counterfeit wares for mony , and the back and bellies * sake , the master of their art of preaching , instead of that which is currant , nor shuffling off in the dark their words , for gods word , their own thoughts , conceits , and conjectures for god councel , nor , as i.o. doth , calling light darknesse , and good evil , nor putting darknesse for light , and evil for good , as the light , and treacherous prophets and hirelings do , who will once have their hire , spoyle and pay from god , such as they look not for , as well as that they look for , at the law , from men , when they have made an end of spoyling , nor as our carnal spiritualty do , holding forth their hollow , husky , holy collations , and light chaff for weighty wheat , but as in sincerity , as sent of god to turn men to it , holding forth the light of god , and , as in the sight of god , speaking the true word , and gospel of god in christ iesus , which gospel , if it be hid , is bid but to them that are lost , whose eyes the god of this world blinds , least the light of the gospel of christ , should shine out in them , whose sin it is to refuse it , and duty it is to receive it , as that word and gospel of god , which is sufficiently manifested so to be , and easy enought by any but blinded blind ones to be discerned from that of yours , who defy the true light , and deify the naked letter , which is pretended so to be , yea as easy by such as are indeed desirous to see , as true ones are ( but not by such as fleeing the light , close their eyes , and seeing will not see least they see themselves to dwell in deceit , and by the light within , which manifests what 's within be reproved for it , iohn . . ) as the wheat is to be discerned from the chaff , which may infallibly by being what it is be discerned from it : for the word hath such proper ties of weight , light , heat , power , profit , as whereby infallibly to discover , and distinguish it self from the letter it self , much more from your light , dark , frozen , frail , and fruitles , fabrick of theology , who ( as calidi , not to say callidi , as you are in your re frigida ) by all your great pains , and great pains , and your great pay have hitherto sown little but the wind of your own words among the people , that love to have it so , for which and from which both you and they shall find neither corn nor meal , but at last reap the whirlwind , even the grievous whirlwind of the lord that is gone forth in fury , and is to fall ere long with pain upon the head of the wicked . when it is come to pass ye shall consider it perfectly , hos. . . ierem. . , , , , &c. ier. . . therefore it would be your wisdome to consider it now , whether the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inspired ones of this age ( which are not yourselves , as your selves confesse , who nor do , nor dare , nor can , as the case is with you , pretend to such intimate or immediate acquaintance with the father , son , and spirit ( which trinity , notwithstanding , ye cannot but be tatling of , till you bewray your ignorance ) as to say that ye either feed or receive , or feed your flocks ( of goats ) with what word ye receive by inspiratiration from gods own mouth ) are not , yea rather to know assuredly that they are those called quakers , whose persons , together with their prophesyings , and preachings , ye reject and deride with detestation and envy , by the names of euthusiasts and enthusiasines . it is true ( as thou sayest ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there were false prophets , that spake in the name of the lord when he sent them not ; and may be now , and have been , and are , witness not onely the many millions of those locusts , that stand now separated into three swarms , as was foreseen and foretold in the vision of the three unclean spirits , like frogs , that have gone out to the deluding of princes and people , even the great city , woman or whore , that hath reigned over the earth , and sate on the many waters , peoples , multitudes , nations and tongues , with whom both kings and inhabiters of the earth ( being drunk & intoxicated with the wines of her wisdom ) have committed fornication , & run a whoring from the wisdom of god , divided and dividing the people that profess the name of christ ( without his nature ) respectively into three ppparts , rev. . . . rev. . , , , . rev. . . . . . ( viz. ) . pope and his carnall crue of cardinals , mount seniors , priests , iesuits , monks , friars of all sorts , and all the other sorts of his spirituall men and women , which are enough to weary one to read , much more to reckon them all up in writing . . arch-prelates , prelates , deanes , under which name i.o. was lately the onely man in england , till removed , that stood denominated , whose popish traditionall title was dean of christ-church in oxford , an officer that christ never instituted in any church that he constituted ; deans and chapters , and all that hang on that hirarchy , in the fall of whose spirituall courts tithes went down too , as to the way of recovery of them by any law , from any that are not free to pay them , if our wise statesmen , who sate at the stern , once had been made willing in their time , to see what they saw , before their fun was setting . . presbyters , parsons , vicars , curats , and all manner of spirituall persons , and their officials , clerks , sextons , &c. depending still , together with some that were once independents , as none of christs , but nationall messengers for nationall stipends : which said three swarms of locusts , who love the dark smoak , they came out of more than the light , which dispels it , have covered over the whole european ●●●th ( and more too ) in all corners of it , and have what they could , withheld the wind of gods spirit from blowing upon the earth , that themselves might eat up the good things thereof , and none of christs spiritual ones appear to hinder them , rev. . . . but also , even among those that truly pretend to it , such as pretend falsely to the foresaid inspiration ; yet do not thou dream , that because among these , by gods permission , as a snare rained down on , ps. . . and a stumbling-block laid in the way of the wicked , that are disobedient , ier. . . pet. . . there arise some false prophets , therefore god himself hath no time ones ; for if he hath , as so sure as thou hast clothes on thy back , he hath many more than thou art yet aware of , thou wilt get little by that fond conceit , fith ( as thy self truly sayest ) those whom god 〈◊〉 send are to be received on the same 〈◊〉 , on which the other are to be refuse i.e. n paine of damnation . neither deceive thy selfe so far i.o. any more as to make and imagine it such an unwonted , wonderfull , impossible matter ( as in a manner thou dost ) that even in these dayes men and women too , should , as of old they were , be moved , and inspired , both to speake and write by the holy spirit ; howbeit 't is true there are times of gods going away and returning to his place withdrawing & hiding himself , & his face in a little wrath , for their forsakings of him , from his own seed , as it hath fell out for ages , and generations together , even . years at least , wherein all the inward temple , worship and worshippers therein , lay wast and trodden down by the gentiles , or nations , that have had it given them so to do , & to glory in that name of christians without any true christianity , and in literall formes and observations of externall ordinances , according to the letter , which they have not kept to neither , but abominably corrupted themselves in the use thereof , and made void by their own tradition , without either of those two witnesses the word and spirit , which have been much more then the letter , abused and depressed into so low a condition , as to speak low out of the ground , and whisper out of the dust , and bear their testimony fiting in sackcloth , regarded and attended to but by a few , to which yet god is now giving power again to open their mouths , and to devour their enemies , and to burn up all that hurt them , and to smite the earth , and the dwellers in it , that rejoyce and make merry over them , with all plagues , as often as they will , * yet thereis a time of his returning to his own again , and of being found of them that seek him , and of his appearing to all those that love , and wait for his appearing to their joy though the shame of their adversaries , and of bringing forth the blind that have eyes , and the deaf that have eares , and of opening the eye of the blind , and unstopping the eare of the deaf , and causing the waters to break out in the wildernesse and streams in the desert , of pouring of floods upon the dry ground and making the thirsty land springs of water : and of speaking himselfe not so sparingly as before , and of pouring out his spirit on his sons nad daughters , servants and handmaids , that they shall prophesie , and of revealing himself in visions , and of the heavens dropping down their dew , and of preparing himself as the morning to meet such as follow on to know him , that they may live in his sight . though therefore i.o. as little believes this as one of the lords of king ioram did elishas prophesie of so great plenty in samaria , after the wofull famine that came by the syrians siege , when an asses head was sold for . and the fourth part of a kab of doves dung for . and may come to see it with his eyes , but not eat thereof , because he saith , as that lord , if the lord make windowes in heaven can this be , kings . , , , , , . yet such plenty of the spirit of god shall be given out to them that believe in the light , that out of their bellies shall flow rivers of living water , and the spirit shall be a well of water springing up into eternall life , and there shall be a measure of fine flower for a shekell , and two measures of barly for a shekell , and preaching and prophesying by the spirits motions , and writing by his inspirations , shall be as good cheap , as a measure of wheat for a penny , and three measures of barly for a penny , rev. . , and abundance of oyle and wine , yea new wine , that is now in the cluster , which must no more be spoyled , nor hurt , nor destroyed by neither the great , nor : the little foxes , but we will be to them that hurt , or hinder the tender grapes thereof , for a blessing assuredly is in it , cant. . . isa. . . rev. . . then shall the asses heads be priz'd no more so high , nor the doves dung be sold so deare , nor the chaff that hath been sold for wheat be so costly as it hath been , nor any outward excellencies , which are but excrement with the spirit and the spouse , who prize the doves innocency above all that , nor fleshly wisdome , which is foolishnesse with god , be any more accounted on . and though this seem such a mervailous matter i.o. in thy eyes , and utterly beyond that diminitive belief , and that little faith thou hast , which if we may believe thy self , is for ought thou knowest , just none at * and what testimony soever the spirit of god beaves of the scripture , or of the word of god , or of the gospel , or of any anything else to us , so as on pain of gods d spleasure to bind us to the belief thereof , it beares it in the hearts of men also , as well as in the scripture ( though thou say falsly , that all it now testifies it testifies in the scripture , and by that onely to the heart , and not in the heart immediately by it self ) or else it requires not the belief of it ) thou concludest thus ( viz. ) and if this be not a ●●●teme and foundation of faith ( and sure enough it is not so , if the spirit speak not the same within , that it doth without in the letter ) then i publickly professe , that , for ought i know , i have no faith at all : he , that doth not know that he hath any faith , may thereby know assuredly that he hath not any . all , yet must it therefore be such a mervailous thing in the eyes of god , and of his people , who are not so incredulous of the scripture as thou art , that god should speak with his own mouth to his own people , and vouchsase them so much mercy as to heare the joyfull sound of his his own voice , and reveale his mind and will to them by his own spirit ? indeed sometimes he is pleased to speak in one to another , as he did much in the prophets to the fathers , in paul to the churches , corin. . . in one prophet in his church , or two or three to all the rest , as he was pleased to move and inspire them by his spirit , cor. . , , , , . and reveale any thing to them , and by his spirit press them in their spirits , and give them utterance to utter it to others ; yet , if any spake as they ought , they were to speake as the oracles of god , and to minister , not onely as of the ability that god gave , and not man bought at university , but also as of that , which came to them as the word of god , uttered by his own voice in their hearts from his mouth out of the holy oracle of god , pet. . . & when he so speaks his voice is known and owned by his own , who own not the voice of strangers , when their tongues run before their wits , & out of their time , to tell & talk in words of the self-fame truth , which , but by bare hearesay they know not , and at this day he speaks out in his servants to people , and to you scribes that search the scriptures , who call on you to heare what hee saith in you , though as your forefathers , john the fifth , you have not at any time in your selves heard his voice ( which if it were the letter , you have often heard that read ) nor yet heeded such as spake to you from him , in whom he speaks : but doth all this exclude god from speaking , when and what he pleases , to any or every man immediately within his heart ? was there ever any age wherein he debarred himself from this , unlesse in the case of aforesaid , wherein he was pleased to hold his peace , because men would not hear him , but stopt the eare like the deaf adder to what he said , because , being evil doers , they did not like it ? in which case , terras astraea reliquit , is there not a time , wherein his very adversaries , that will not hear his voice in order to their own peace , shall heare it whether they will or no to their own terrour ? will not he that fits in heaven ( as far off as you think that is ) utter his own voice as the roaring of a lion , so loud within their consciences , that they shall hear him speake to them in his wrath , vex them in his sore displeasure , who have vexed his spirit ? and do not the people of god ( though you do not ) hear what god the lord himself will speak ? and will he not psal. . , speak peace to his people , and to his saints ? and are not such as have ears to hear bid to hear what the spirit saith , not in the scripture onely ( for that properly is not a voice , though figuratively it may be called so , no more than my letter to a friend , in which he may read my minde , is truly and properly my voice , and our controversie with i. o. is much about proper names ) but in the heart , where to them that hear , he speaks the same that by his motion is written in the scripture ? and do not christs people hear his voice ? who , though they may read the letter too , yet in that act can no more properly be said to heare his voice , than he properly to hear his masters voice , that is an hundred mile off , while he is but reading something or other that was written , not by his master neither , but by some other by his approbation , or appointment ? and are we not commanded to hear the welbeloved son of god ? and is it not dangerous to turn away the eare from him that speaks still from heaven , more then to turn away from moses or the prophets in whom he spake , and who spake , but from or by him here on earth ? and is not christ ( the● light of the world ) that great prophet , who preacheth himself the gospel in every creature , whose voice whoever heareth not in all things whatever he saith must be cut off from his people * ? and is there not much more in the scripture itself , which sends men not to itself so much , as to the hearing of god , christ , and the spirit , declared to the same purpose ? why then should it be thought an incredible thing with thee i. o. or any else , that god should speak to men and manifest himself , and what is to be known of him , and of his mind to their salvation ( if they heed it ) to them now in their own hearts and consciences ? doth not god himself speak are , yea twice , though man perceiveth it not , iob . . rom. . ● or that christ should manifest himself in a more speciall manner and measure then to the world , who observe not when he speaks , nor ●what he commands , to his servants that love him and keep his commands , or that he should come into them , rev. . . sup , abide , and be familiar with them , and ( not by the scripture so much , for the world hath that declaration , that know him not , but ) by his spirit of truth , which the world receives not , but resists , though it strives in them , and not without onely by the ministration of holy men conviaceth them , and preacheth to them , as in noahs dayes , not by noah onely , but in their consciences , should dwell in them , and , not in writings and proverbs onely , shew them plainly of the father ? john . . to . john . . or that any of his people that give eare to what he saith , and ●tar him , should have his secrets revealed in them , which god did then to his own people reveal to them within by his own spirit in them , which knew and made them know all things that were hid from meer 〈◊〉 men ( though never so wise ) even the deep things of god ? or that any man now , that lives not in the flesh ( as ye do ) but in the spirit , should say he is moved to speak , or prophesie , or reprove , or warn , or councel , or exhort and teach , or is inspired to write by the holy spirit ? or that any who learns at the mouth of god ( as ye do not ) out of which cometh knowledge and understanding , and not any way else , and ministers , as he is moved , of what he hath learnt there , should say he ministers no more then what he hath heard immediately from god himself ? or that any that have the spirit of god for their guide ( as ye have not , who walk not after the spirit , but after the flesh in your conversations , and after your own conjectures about a letter liable to be changed or corrupted in your congregations ) should say they are guided by an infallible spirit ? is the spirit of god , the light of christ fallible , as the letter is ? are they not infallible , certain , unchangeable , incorruptible , so that such as are led thereby cannot erre , nor be deceived ? do they lead into any iniquity , or uncertainty those that walk after them ? is it not they that leave the paths these lead in , and walk after the flesh , and live by their own thoughts and opinions of the letter , that is to be altered with ease at criticks wills ( whom thou i.o. teachest too to alter it ) in their religions , who run into by wayes ( for such the flesh leads to ) and into a wood of uncertainties , which the ba●e letter ( as it is now ) leads them into that look to it onely , and besides the light that gave it forth ? and are any the sons of god , save such as led by the spirit of god ? and doth not that spirit of god witness to the spirits of such within them , that they are his children ? yet what a marvellous monstrous business , what a mighty dirty , what a deal of do dost thou i.o. make in the , , , , . sect. of the . ch . of tr. . about this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or inspiration of god ? also elsewhere about the motion of the holy spirit , t.i.c.i. s. . . and elsewhere ( viz. ) t. . c. . s. , . t. . c. . s. . about both infallibility and divine inspiration , and the infallible spirit , and the guidance and infallible direction of the spirit . repl. thou writest of these things as if they were ( as indeed they are ) not onely far off from thee , but also far above out of thy sight , and not only so , but ( measuring all by thy self , and others corn by thy own narrow bushell , and , as thou falsely sayest of the qua. ep. p. . measuring other men by thy own ignorance , and what thou knowest not thy self , thinking its bid from others also ) thou removest them far away from all others also for many ages together , and from this very age wherein thy fallible erring self hast yet thy being , as if because thy motions and inspirations and spiritualities are fallible and carnall , and thy own spirit hypocriticall and imaginary , there were now none of that kind of spiritualnesse nor infallible inspiration , either in writings , or speakings , or walkings , or actings , any such direction and guidance of that true holy spirit of god , as was of old ; as if because thy self , and they that are after thy likenesse , neither hear at any time the voice of god , nor see his shape , nor have any such familiarity with his spirit , as you have with that in you , which lusteth another way , nor such as his ministers and prophets had in former ages , therefore none in these days witnesse any nearer communion and communication therewith then your selves do , or at least none such as his messengers of old did , but all were left to gripe for the wall with you , add for the doore like the blind sodomites ( your figure ) that ran in wrath upon righteous lot , as if they had no eyes ; as if the spirit of the lord were streitned from its immediate illumination of any , because it is so to you that strive against it ; and there were no such men ( because ye are not those men ) as perfectly learn ( without book ) what lessons by word of mouth god teacheth out of the sealed book of ●his own councels to them that are willing to be taught by him , as all his children are , isa. . . ioh. . . ier. . , . concerning the knowledge of himself and of his will. as if there were none at all now , nor ever to be any more while the world stands ( because your selves are not so ) any such , as were heretofor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of god inspired by the spirit of god , infallibly guided , moved , acted , or led in their preachings , writings , doings , by the infallible guidance and direction of that holy spirit . as if to be thus were to be more then mer , and so indeed it is , then such men as you , who being in the fall , and out of that wisdome and image , wherein ye were created , must ( for all that wisdom , ye are since then entred far into ) know your selves to be but the beasts that perish , ps. . . eccl. . . but not a jot more then to be men indeed . what mean'st thou else by those & the like phrases in the places above p●●●ted at ? wherein with limitation and restrictively to the primitive times , and exclusively of all after ages thou writest thus of these things ( viz. ) they were born , acted , carried out by the holy ghost * to speake , deliver , and write all that , and nothing but that to every tittle , that was brought to them , &c. suppose a man were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinely inspired , and should so professe himself in the name of the lord , as did the prophets of old , amos . supposing i say he were so indeed , &c. repl. as if thou didst suppose , that if any man in these dayes should professe himself to be sent of god , as amos was , he must undoubtedly be a deluder : as if because ye witnesse no stronger motions from people to people , place to place , in your ministrations , then the assurance of some bigger benefice , better booty , or sweeter subsistence ( which is the primum mobile in most nationall mens minds , in their movings and removings to and fro ) and no more immediate mission from god then what is mediante magistratu , &c. by the magistrates and patrones of the place , or at the best the bare benevolence or good wil of the people ( whose ill will if ye have , ye will obtrude your selves up-them too , if the living like you , and you can but procure the patent ) it must needs be supposed and taken for granted thereupon , that such a sending as that amos had , is but falsly pretended to . so speaking of the hebrew points , they were , sayest thou , compleated by the men of the great synagogue , ezra & his companions guided therein by the infallible direction of the spirit of god. so speaking of the first transcribed copies of the scriptures of the new testament , thou sayest , there were copies quickly given out to faithfull men , whilst the infallible spirit yet continued his guidance in an extraordinary manner : and of the first transcribers thou saist in the next section , that they were not all or any of them infallible and divinely inspired . repl. now i say not that either all or any of these transcribers were infallibly or divinely inspired , nor canst thou say they were not ; for neither thee nor i know who they were , and they might or might not for ought either of us know , for the infallible spirit continued his guidance no doubt to such as took him , and not a fallibly transcribed letter to be their guide , both then and long after that , and also doth now in that manner which thou callest extraordinary ( though it was but his ordinary guidance ) to such as give up to him , and to any but such as thee , who being not guided by him , thy selfe conceivest it some strange and extraordinary businesse for any now adayes to professe themselves so to be , but with i.o. the extraordinary guidance of the spirit of god is his immediate and infallible guidance , his ordinary is his mediate fallible guidance : oh prime doctrine for a doctor ! surely if the spirit of god have any fallible guidance at all , and thou be led at all by him , he vouchsafed thee but his cheaper , ordinary , remote , and far off , and fallible guidance in this piece ; but it s his infallible guidance and direction , which thou callest extraordinary , he now guides by , for the spirit hath by indirect and false directions , nor fallible guidances that i know of . i say i meddle not to affirme one thing or other of all these transcribers , what they were it makes no matter , and is neither here nor there to me , whether they were infallibly guided or divinely inspired , yea , or nay ; but this i would fain know , what thou meanest by some of thy expressions , and wherefore thou talkest as thou dost , and what reason thou hast so reasonlesly to restrain and streighten the spirit of the lord , which to do is none of the lords doings , mic. . , , , , . and to pound him up into such a small point and pittance of time as the primitive ages ( as ye call it ) of the gospel , and to lock him up into that little narrow nick , so that he must either then speak all he hath to say to the world , and his owne people in it , or else for ever after hold his peace , and must inspire all he means to inspire , and lead and guide all he means to lead and guide by his own immediate , extraordinary and infallible direction then , or not at all ; there being now another ordinary fallible ruler , rule , guide , leader and commander of the people ( viz. ) some of the stories , letters , and epistles , that were written lately by his motion and direction to be by fallible men transcribed , and ere long by a synod of who knows whom ? to be authorized , as the onely and most perfect rule , directory , infallible canon , chief leader and commander , that must be wholly substituted in his room , and take his place , to which himself ( if ever he speak more ) must , as well as all false spirits , submit himself to be tryed , and be accountable , so that if he offer to lead , guide , move , inspire any to write , and speak , or prophesie , extraordinarily , immediately , infallibly , or any otherwise then ordinarily and fallibly , or immediately , or infallibly speak to any from thenceforth , so as to send them ( who were mad indeed , as the world counts them , if they should go unsent on such rugged service , which false prophets , ministers of the letter , and of mens making , who love their ease , and to sleep in a whole skin , will be sure to keep far enough from ) to reprove , as immediately from himself , and to warn the wicked world when it lies in wickednesse , or call men to repentance , or do as he has done by gods permission in that age , or if he send any of his messengers , as he did paul and others , to exhort , teach , reason , dispute , in towns , cities , vniversities , streets , markets , or to enter , never so peaceably , into the synagogues and temples to talk and make disturbance among the priests and their people there , after once the old testament iewish church is down , and the old testament christian church in many outward things after its likenesse is so well founded and established in its stead , that the priests and ministers thereof are warm , and begin to fit at ease in their functions of tithes , outward benefits and blessings , earthly honours , divine and ghostly titles of rabbi , doctour , lord arch-b●shop , arch-deacon , reverent clergy , orthodox divine and a mint more of such like clericall calleries , and spirituall renowneries , parochiall , provinciall , diocesian d●gnities , arch-advancements , and advantages , then both the said spirit of god and all his emissaries , messengers and messages , then and from henceforth shall be both rejected and condemned under their severall respective names of sch●sme , schismaticall , schismaticks , hereticall , heresie , hereticks , lying spirit , delusion , deluders , fanaticall , fanaticisme , fanaticks , enthusiasticall , enthusiasme , enthusiasts , dreames , dreamers , fictions , figments , quakers , and whatever other ignominious termes any ungodly scoffers can invent , and shall please themselves to reproach them by ▪ and moreover the said messengers shall be had and held as disturbers of the publick peace , and be proceeded against as rogues , vagrants , vagabonds , that ( as the first apostles had not for the gospels sake , though else they had ▪ and were as sufficient in the outward as other men , cor. . , , , , . ) have no certain dwelling place , and be ( as they often are in the same cause ) sent away with a passe ) banisht , whipt , ston'd , set in the stocks , imprisoned , boca●doed , and what way the magistrates shall please , at the suggestion or direction of the ministers , or the mayo●s by the advice of the vicechancelours ( who are supream directive , though the other corrective , as the constable is over the b●sholder , which at his appointment is to correct the beggars ) be defamed , shamefully abused , and intreated , and made a spectacle to the world , and to angels , and to men. now i. o. what meanest thou ? or what ground hast thou thus to forbid the spirit of the living god ? hath god prohibited him ? hath he any where limited himself from speaking immediately , infallib●y to the councel , guidance , comfort , assistance of his people ( in these latter dayes especially ) without book , any more than in former ages , before the letter was , and in the first age , wherein the gospel began to flourish , if men had not sneapt it , and the glorious light thereof to shine out as the sun in its brightnesse , but that the devil and his imps besmoak'd the sun and aire , whom in his just judgement god suffered so to do , because men began to dote one upon another , and to set up idols and images in their minds of good writings ( that were written for another end by the spirits motion ) histories , letters , epistles , and instead of the law of the spirit of life and light , which is by christ iesus , to magnifie the outward letter and make it honourable ; which is but mens wi●nesse for god , and to run a whoring after it from gods own witnesse , even his light and spirit in the conscience ? must the spirit be bound now by thee to read his minde to men in a book of mens writing at first by his own guidance , and of fallible mens mistanscribing from the hands one of another through so many ages , or else he must be silent , & not manifest his mind at all ? he must read his old sermons , it seems , but he must not preach new ones , he may read in the letter what he did reveale , but must come forth in no new revelations now of the old thing , nor preach immediately in mens minds any more , as he had done from the beginning of the world to that time , and inspired immediately whom he pleased : is not this to muzle him up , as the b●shops were wont to doe the parish curates , lest too much truth should come forth ; and as they do where the pope hath most to do at this day , so that they may read ( not too much scripture neither , for therein i confesse the case is a little altered for the better in england ) but old mouldy . mass books , and forms of service in latine of their own setting out , in which there is here a little and there a little sprinkling of some scriptures , mostly out of the psalms , which they most corrupt , and make certain sing songs out of , or if there be any homilies read , it s a mighty matter , but as those the friars make are worth little , and some of them worse then naught , so , as bad as they be , there is few sermons to be heard throughout the popedome : and as they allow men to read writings of their own setting out , but not preach nor speak in any other order , method , manner , or form of words , then as they find there , so thou wilt allow the spirit to speak to men in and by that letter he caused once to be written ; he may read his mind in mens hearts by that , or have it read by mens mouths one to another if he will , but no preaching now by himself within or by his immediate inspiration by men without , nor writing neither ; but it must come to the touchstone of what he bade paul , peter , or others to write , before which , whoso shall presume to say it is of god , or from god immediatly at all , though it do agree never so much with that ( as all that is of god and from him doth , and cursed be he that speaks contrary to what was of old written , rightly understood ) or shall say 't is truth before our time-serving tryers have tryed it by that , who understand it not themselves , much lesse are fit to try doctrines by it , let him be dealt with according to the foresaid provision against delusion , made of old in the night time while men slept , in that behalf . but is god , and christ , and the spirit , so sparing towards his people , and so niggardly in dispensing truth , in revealing his righteousnesse ( which he is now bringing neere ) and in shewing his salvation which now is not to tarry to them that long for it , and have long lookt for it according to his promise , as those narrow headed , niggardly hearted nothings and novices are , whose work is all along ( as dumb as they are from opening their mouths otherwise ) to bark and bite them back again , that having left off to linger any longer at their lips , and as well to feed from their mouthes , as to feed or put into them , make more hast then they would have them from the depths of hell and darknesse towards heaven , gods high and holy hill ? nay verily , he sayes to his servants , open thy mouth wide and i will fill it , and stands ready to make good that blessing he hath pronounced to such as hunger and thirst after righteousnesse ( viz. ) that they shall be ( from himself , who only reveales it ) no lesse then filled with it : thus liberal the lord and his spirit is . yet these are the doings of the churle , whose instruments are evil , and of the vile person , who ye● would fain be lookt upon as liberall too , as he hath been by such as saw him not in darker times , nor discerned how he fed himself , and not the flock , and minded his own matters , even to make meat for his own belly of them , more then to make meat enough for the sheep in that dark and cloudy day , ezek. . , , , , , &c. but the hour cometh , and now is , wherein a man , even a shepheard , whom he knows not , shall reign in righteousnesse , and be as rivers of waters in a dry place , and as the shadow of a great rock in a wea●y land , wherein the deaf shall hear the words of the book , which are sealed from the back-side admirer , the eyes of the blinde shall see out of obscurity , and out of darknesse , the eyes of such as seeing will see shall be no more so dimme as they have been , and the eares of such as hear must hearken unto him ; the heart also of the rash or hasty , that without heed have run they know not whether , shall understand knowledge , and the tongue of the stammerers be ready to speak plainly , they also that erred in spirit shall come to understanding , and they that murmured shall learne doctrine . then the vile person shall no more be called liberall , nor the churle said to be bountiful , for the vile person will work villany , and his heart will work iniquity to practise hypocrisie , and to utter errour against the lord , to make empty the soul of the hungry , and to cause the drink of the thirsty to faile , the instruments also of the churl are evil , he deviseth wicked devices to destroy the poore with lying words , even when the needy steaketh right things : but the liberall deviseth liberall things , and by liberall things shall he stand : in that day the burden of the insolent antichristian assyrian , that hath so straightly besieged the people of god , that dwell in sion , and cut off from them ( so far as god would suffer him ) ▪ he stay & the staft , the whole stay of bread , and the whole stay of water , shall remove from off sions shoulders , and his yoke from off her neck , yea that yoke shall be destroyed because of the anoynting , isa. . . for the spirit shall be poured out upon them that wait for it from on high , and the liberall soul shall be made fa● , and he that watereth shall be watered also himself , and the wildernesse shall be a fruitfull field , in which judgement and righteousnesse shall remain , and the works of righteousnesse shall be peace , and the effect of righteousnesse quietnesse and assurance for ever , and they shall be blessed that sow beside all waters , and the soul of the diligent shall thrive and be fat , but the soul of the vile person and niggard , and of the sluggard shall desire , but have nothing , yea , their vintage shall faile , and their gathering shall not come , and their fruitful field shall be turned into a forrest , they shall be stript and made bare , and sit with sackcloth on their loins , and lament for the tears , for the pleasant fields , and the fruitfull vine , and their pallaces shall be forsaken , their tents and towers shall be for d●ns , and that which now is the pasture of wild asses , iob . . isa. . , . shall be no more enjoyed by them for ever , isa. . wherefore then ●ayest thou i. o. with restriction of the spirits guidance to those first generations thus ( viz. ) while the infallible spirit continued his extraordinary guidance ; and thus ( viz. ) guided therein by the infallible direction of the spirit of god , and , by way of exclusion of after-ages , and more expresly of this age , thus ( viz. ) they were born , acted , carried out by the holy ghost , to speake , deliver and write , &c. and suppose a man were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( . ) inspired of god , and should professe himself so , and were so indeed as the prophes of old , am. . let me expostulate the case with thee a little about these expressions , whereby thou seemest to shut all the past primitive times from any participation of the movings and actings of the spirit , as those that have neither part nor portion in that matter of his infallible guidance and direction . first then , not denying what christ himself foretold , iohn ● . , . iohn . . ( viz. ) that he would go away for a while , and his disciples should not see him , and the prince of this world which hath nothing in him should come , and interpose himself to the great interception of that primitive communion the saints then had with him and his spirit , so that he would not have very much talk with them thereafter : let me ask thee this much , did he say he would leave them for ever , and never have any talk or words with them more , then what they should find of his written in the scriptures , of such as should write some few things , and a little of that much which they knew of his minde ? did he say he should not speake at all , not so much as by his spirt ? nay rather , did he not say , that so soon as his fleshly pretence was withdrawn , he would send the holy spirit himselfe the comforter to supply the room of that personall and bodily appearance , wherein he then stood among them , which they were so in love with , and so loath to part with , that they were ready well-nigh to dote so upon it , as to let sorrow fill their hearts to think they should be utterly without his tuition , as sheep without a shepherd , if that should vanish and be removed ? in the departure and absence of which , notwithstanding he told them it would be never the worse , but much the better , and more expedient for them ? for if i goe away ( saith he ) the comforter cannot come , but if i go i will send him unto you : which comforter was himselfe in spirit ; the presence of which in the heart gives nearer acquaintance and fellowship with christ and the father , then his abode among them , & their sight of him in the flesh could possibly do : * for the sight of him in the flesh the world may have , and had , which is to little effect if the other be wanting ; but his presence in the spirit is that which is of power and efficacy , though yet in two different wayes ( viz. ) of bare conviction or condemnation to the one , and refreshment and consolation to the other , both to the world and to the saints , though there be no sight of him as in the flesh any more by either : i will send the holy spirit the comforter to you ( saith he ) and he shall convince or reprove the world also : doth christ therefore say he will leave them comfortlesse ( i.e. ) orphans , iohn . , . deprived utterly of his presence , because he said he ( i.e. ) in flesh would go away ? nay ( saith he ) i will come to you ( i.e. ) in spirit , the spirit of truth which dwelleth in you , and shall be in you , and though the world seeth me no more when i am gone , because though the spirit of truth be sent into them , and is nigh to men , even striving , preaching , reproving in them , yet they recieve him not , neither see him , nor know him ; yet ye see me , and because i live , ye shall live also : and doth he not say that this spirit of truth should lead and guide them into all truth , and bring all things to their remembrance whatever he spak● , while he was seen in the flesh ? which the letter doth not , for there were many more things that iesus spake and did , that are not written there , so many , that if they should be written every one , it might be supposed the world could not contain what should be written , john. . , , , . and howbeit he intimates a more sparing communion in spirit with his d●sciples and church , which would be permitted to come to passe by the coming in of the prince of this world , wherein there should not be so much talk as there should be before , and would be again after that gloomy day was once over , wherein the manifestations of him ( though as infallible in that small measure , wherein they should be made , for gradus non variant naturam rei , yet ) as to the measure , would not be so great as at other times ; of which going away , and withdrawing even in the spirit also he seemes to speak , when he saith , a little while and ye shall not see me : in which eclipse the chidren of the night must have a revelling night of rejoycing over the word , and spirit , and saints sitting in sackcloth , and an hour of laughter and merriment at the power of 〈◊〉 its prevailing , iohn . to . yet doth he say that eclipse should be ●o●a●l ? was there not some few in every age , in whom the spirit bare a testimony , and by whom to the blind world also of little truth ? and did he not say the spirit should be in them , and abide with them ( i.e. ) in the same manner of infallibility in manifestation of whatever he makes known , though not in the same measure of manifestation of the truth , even for ever ? iohn . . and did he not say that the spirit of truth should testifie of him when he came , and so consequently his testimony must be with his disciples and church for ever ? iohn . . which testimony is not that of the letter which men wrote at his motion ( as thou falsely supposest ) for that is mans mediate testimony , and not immediately the spirits , any more then the testimony that men bear by word of mouth , as they are moved ; of which in the very next verse ( i. e. ) iohn . . christ calls their testimony , and not the spirits , and ye also shall beare witnesse ( saith he ) putting a difference between his disciples testimony by the spirit , and that of the spirit by it self ; for that of the spirit is the word it self that is testified to by inspired men , whether in writing or speaking , and not the writing or the speaking it selfe . the word ( i say ) put by the spirit into mens mindes , and into their mouthes , which word is promised to abide with his for ever : and so saith i. o. many times over in his book , repeating that scripture , and putting almost the whole stresse of his ill cause upon it , and bringing it in the folly and blindnesse of his minde to prove the letter by the promise of god himself , of necessity to remaine inviolated , inalterable and uncorrupted for ever , whereas the spirit speaks it not of the letter at all , but of the word , which should be put into his peoples mouth , isa. . . the word which i put into thy mouth shall not depart from thy mouth , nor the mouth of thy seeds seed from henceforth , and for ever , which strengthens what i have now in hand to prove ( i.e. ) the continuance of the spirits immediate movings of god ; people under the gospel more or lesse , even for ever : and doth not christ also say , mat. . . to his disciples , and in them to his church , which is a successive body , and not simultaneous , nor appearing wholly in this world , at , nor altogether at one time , lo i am with you alwayes , even to the end of the world ; and if there have been a time of more darknesse then ordinary , even to his own , by reason of christs absence , and the devils presence in the world , yet more or lesse to his own , which are those that own him and heed his voice , he hath ever appeared ; but however , as his promise was to be with his more or lesse to the end , so at the end his promise is to be by his spirit more with them then ever ; i will ( saith he ) speaking of his returne after the mournfull time of his absence who is the bridegroom from the bride ) see you againe , and your heart shall rejoyce as a woman when her houre of travel is over , having no more remembrance of her sorrow , because a man child is borne unto her and into the world , and your joy shall no man take away , so that in these dayes we may expect more then ever was enjoyed before , the glory of the second temple being to be greater then that of the first , which was trodden down , & more pourings out of the spirit then the primitive ages had , these being the dayes wherein refreshment is to break forth from the face of the father , wherein he will send , act. . , , , , , to his church , iesus his son , who hath withdrawn and retired , and been retained in the heavens till these times ( who so readeth this let him understand ) which are the times of the restitution of all things that ever haue been out of order , and of his people , since they ran astray from god , which have been spoken of by the mouth of all his holy prophets since the world began . why then sayest thou , while the infallible spirit continued his guidance , as if after he should come he was to go suddenly quite away again , of whom christ , while present in flesh , saith he was after his passing hence to come and to continue in and with his people , mat. . throughout all ages , in all which ages he had people and a seed , as in eliahs time , rom. . , . and a remnant , though small and unseen , rom. . . left trodden under foot by the outward israel , that held the outward court , which were as the sand of the sea for multitude , even to the end , iohn . , . what did the promise of christ fail to his own because of the worlds unbelief ? and did he leave them to be guided by the prince of this world that was to come , and by his blind guides to guide and govern the world , and have his kingdome in it a while ? and was his own seed , which never consents to any iniquity , but condemnes it , given up by god , because the seed of evil doers was to be guided by the spirit of the god of this world , that totally blinded some from looking at the light , and by the man of sinne and son of perdition , to be strongly deluded to damnation by the mystery of his iniquity , who was permitted indeed to withhold , and hinder , and let not a little , till he should be taken away ? but after that wicked should be revealed in his time , was not the lord to be revealed again in his time , which is the principall , and most proper and seasonable opportunity for christ to appeare in his spirit , and shew himself in , tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its proper times : and was he not to conjure the other lying spirit with the spirit of his mouth , which is not the letter , that declares of the word , but the living word it self , which opens the letter , also the sword of his mouth put then into the mouth of his seed as aforesaid , yea into the mouths of very babes , to the stilling of the enemy and avenger , and to destroy it with the brightnesse of his coming ? what spirit was to take the guidance of his people , if his own infallible spirit were not to continue with them for ever ? or would he deprive them of the presence of his infallible spirit in their hearts , and place it without in the fallible letter , so that if ever they would see or speak with his spirit , they must look for him , and hear what he testifieth there onely ( so i. o. talkes , t. . c. . ) and must go forth and talk with him there onely ( i.e. ) without , but not within , he being gone forth from his dwelling in the hearts of his people , now to dwell in the letter onely , and minded there and no where else to be spoken with . and why sayest thou while the infallible spirit of god continued his guidance in an extraordinary manner ; and again , t. . c. . s. . the infallible direction of the spirit of god ? hath god any other then that infallible spirit ? and if he meant to direct his people at all by his spirit in the dismal times that were to come , must it it not be by that infallible spirit continuing his infallible ( which thou callest extraordinary ) guidance and direction , or else by none at all ? or hath god two spirits to direct his own by at sundry times , one extraordinary and infallible , the other fallible and ordinary ? and hath that nfallible spirit of his two kinds of guidances and directions , one extraordinary and infallible , the other fallible and ordinary , which extraordinary and infallible spirit and his extraordinary and fallible guidance was to continue with them but a while , it being for high , and holy , and extraordinary dayes and times , the ordinary and fallible for more ordinary and lower dayes and times , as that the presence of which may as well serve the turn then , and his people must be contented with it ? so making them like the popish priests and people of the world , which have , as at rome and elsewhere , ordinary ornaments , lessons , anthems , songs and services , that must serve for every ordinary day , and extraordinary shewes , and sing-songs , and ornaments , and number of candles , and fine candlesticks , plush canopyes , and copes , altar-clothes , white surplices , pictures , pompes , and pipings , as on some great saints holyday , or festivall times , or general proecessions ; or as our poor still bepoped people have here , one fine suit for sundayes and holidayes , and a cheaper and lesse costly one for working dayes . or when this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or divine guidance and inspiration is pleaded by thee as peculia● to those first times , i inquire of thee whether there be any middle way , t. . c. . s. . but either that the saints in after-times ( if guided by the guidance of the spirit of god at all , and that thou darest not deny , though thou own his guidance by the letter onely ) be guided by it , as an infallible spirit , giving them that infallible guidance which thou callest extraordinary , or as a fallible spirit , allowing them not so much as the saints of old , but affording them onely some kind of ordinary or fallible guidance and direction ? for it remaines ( according to thy principles ) that it must be one of these , or else there is some middle way , some midling spirit of god , and some middle sort of direction of that spirit , that is neither fallible nor infa●lible , but between both , partly fa●lible , partly infallible ; some participie , that i● neither one nor the other , but taking part of both fallibility and infallibility : and howbeit this is such a messe of mixture as may well make awise man ( and excuse him in it too ) believe him to be no wiser then he should be , and to have hand plus cereb●i , quam cimex sanguinis , that makes it , yet i know not why thou mayst not as well make god to have two spirits , and his spirit two guidances ( viz. ) one infallible , one fallible , or one absolutely infallible , and another neither fallible nor infallible , as thou makest god to have two words ( viz. ) on that infallible living word , which the fallible dead letter declares of , the other that fallible dead letter , which declares of that infallible living word ; for each of these thou makest the word god ; yea , o the depths of the doctors and divines of our times ! thou art not onely so exceeding expert in cutting and cobling , dividing , and botching , and piecing , and patching for thy own turne , as , when thou wilt , to turn two into one and one into two , but also so well vers'd and exactly taught in the point of trinitizing , as to turne that one word of god at first into two , and at last , secundum quid , into three ; for whether we examine what thou sayest of either the letter , or the word it self , this testimony thy book beares to them both ; . as to the word , thou sayest in one place ( truly ) it's living , t. . c. . s. . in another place thou sayest ( horresco referens ) more then i dare say for the world , whatever i say of the letter , that the word is dead , t. . c. . ( but falsely figured our with the figure of . ) s. . . as to the letter , thou sayest in one place ( viz. ) ex . s. . it is living , and no where said to be dead , * yet in the forcited falsely figured chapter , s. . thou thy self ( as no where , as the letter is said so to be ) sayest thy own self that the letter is dead : thus gods one word is cut out by thee into two ( viz. ) the letter and that word , it witnesses of , and then each of these are cut out into three , for , which ever of these two be that t●ue word of god ; or if thou taking these conjunctively , wilt have them one , at least thy opinion , as exprest in those places put together , is tantamount to no lesse then this , ( viz. ) that god hath . a living word , . a dead word , . a word that is both dead and living . and why sayest thou of the prophets and apostles , they were borne , acted , carried out by the holy ghost , to speake , deliver , write , &c. and suppose a man were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired by the spirit indeed : as if it were a matter now not to be expected in this age , as if it were no lesse then a wonder ( but so the saints and prophets were in every generation to thy generation , therefore i wonder not that thou fo wonderest at it , that any should now professe so to be , though sapiens miratur nihil , and the things of god are no where wondered at or evil spoken of , but where ignorance of them is ) to see such a man as can truly say he is moved of the lord , and inspired with his spirit , whereas when was it otherwise in any age wherein god had saints ? and who is otherwise that is not in name onely but a saint or a christian indeed and truth ? was ever any otherwise , or lesse then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inspired of god , that was born , acted , carried out by the spirit ? and was any otherwise or lesse then so , that is moved , guided , led by that spirit , to act , speake , write , &c. and ought any now , any more then formerly , or do any now , that are truly saints , act , write , speak , think any thing more then formerly out of the spirit , ●or in the flesh , that is of any savour , or hath any acceptance in the sight of god ? is that accepted of god , that is done , written , spoken , thought , ministred out of the spirit , or in the flesh , not in and by the motions of the spirit , but in and by the motions of the flesh , and in the wisdome and will of the flesh ? is not all that cains sacrifice , that is offered in that nature of his , or while men are yet but in the flesh , not in the spirit , which sacrifice is ( as all wicked mens are , while their ear is turned from the law in the spirit , i.e. the light , and spirit of god within ) abomination unto god ? and are not all i. o's . prayers , preachings , writings , who dare not pretend to have , live in , be moved , or guided by the infallible spirit of god in ought that he does , acted and done in the flesh , and the oldnesse of the letter ? and is any thing that 's done in the fleshly minde , thoughts , imaginations , wisdome , worth a rush , when the very wisdome of the flesh is enmity against god ? and ●all the enmity is to be slain , and not any of it accepted , or to be reconciled for ever ? do not all the israel of god ( that are israel , not after the flesh , or the letter , but after the spirit , the iewes and the circumcision , not outwardly in the flesh and letter , but inwardly in the heart and spirit ) do not all these minde the same thing , that one and the self-same spirit , and as far , and in such a measure , as every one hath attained it , walk by the same rule thereof , phil. . galat. ? walk they not in the same spirit ? walk they not in the same steps , which that spirit of god in them treads out for them ? have they not that spirit of christ ? and if any man have it not for his guide , leader , governour in all he doth , as well as his comforter , is he christs ? he that hath it not dwelling in him , infallibly directing , divinely inspiring him , is he christs ? do not all that are in christ iesus , to whom there is no condemnation , all save such as go condemned in themselves , to whom there is nothing but condemnation from god , walk , not after the flesh , but after the spirit ? do they not live in the spirit , walk in the spirit , pray in the spirit , sing in the spirit , serve in the spirit , and not in the letter , minister every one as of the ability god giveth from the spirit , not barely from the letter ? and so though they may use the very words that are letter , and be well read in the letter , and quote the letter ( as christ did , and the prophets , and apostles did the outward writings one of another ) and by the spirit be guided to utter the same words verbatim . see isa. . mic. . and be mightier in the letter then those that are ministers of no more then the letter , yet are ministers not of the letter , but the spirit . are they ( as well as the spirit is in them ) not in the flesh , but in the spirit ? are not all that are not in the night , and in the darknesse , and the children thereof , but the children of the day , & of the light , ( which is the lords day ) in in the spirit , rev. . . do they not by the spirit mortifie the deeds of the body ? are they after the flesh ? come they not by walking in the spirit , not to fulfill the lusts of the flesh , but to crucifie the flesh with the affections and lusts thereof ? doth not the spirit of god in them i ust against the flesh ? doth not the law of the spirit of life , which is by christ jesus , deliver them that follow it from the law of sin and death , that they were once captivated by ? doth not the spirit quicken and give them life ? doth it not help their infirmities , pray in them with sighs and greanes , and because they know not how to aske any thing as they ought , doth it not make intercession for them according to god ? are they not born of the spirit , and after the spirit ? doth not the spirit of god bear witnesse to their spirit , that are his children , that they are so ? doth it not reveale the great things of god , and by that revelation make them know the things that are freely given them of god ? is it not the unction from the holy one whereby they know all the things , the anoynting , which was the canon or rule of the saints from the beginning , before any letter was , which is truth , and is no lye , which if they quench not , grieve not , let it not , but let it abide and remain in them , will teach them infallibly of all things , so that they shall not need that any man teach them , and which they abiding in the doctrine or teaching of do not erre ( as the wicked world thinks they do ) but continue in the son and in the father ? are they not led by it from under the law , and out of the letter up into the life , which the letter speaks of , but it self onely giveth ? out of the works of the flesh , which in and by the light are manifest , into the fruits that it self brings forth ? doth it not bring all things to the remembrance of such as are led by it , as all the sons of god are , that ever christ spake ? doth it not guide all such into all truth , and onely into truth , and not into any falshood , delusion , or deceit ? doth it not take of christs and shew it unto them ? doth god do all this first or last , more or less for all his people , and doth none of all this amount to so much as the motion of the spirit , or divine inspiration ? are there no spirituall men now in the world ? and is not every spiritual man a prophet , or more then a prophet ? for though all in the church are not prophets on such a score , and in so high a rank as thou reckonest on ( i.e. ) such as have witnessed a sending forth abroad on some service to others , the service of some lying yet nearer home , and in present reference onely to themselves , some like the sons of the prophets at iericho and bethel , kings . kings . being yet under the schoolmaster that leads to christ , in their nonage , going , as it were , to schoole ( not at athens , nor yet at oxford , nor cambridge , where the schools are not like that of theirs , neither is the waiting in order to the ministry like that of the sons of the prophets at iericho , but rather like that of those , to whom it was said , tarry at iericho till your beards be growne ; which injunction many of our iunior academicall students do not keep neither , for howbeit , barbá non facit philosoph●m nec cucullus monachum , much lesse do either of these make ministrum christi , yet severall of them , if a good living can be had before , do not abide so long , as till they be masters of either beard or hood , but are ready to run out with the shells on their heads , and to hasten into their humane work of prophesie before that time ) but at bethel ( i.e. ) the house of the lord , waiting at the gates of wisdome it self , and watching daily at the posts of her house , taking councel at the mouth of god , out of which onely cometh knowledge and understanding , learning of him in silence with all subjection to his will , as in the light it is manifest concerning themselves first in the particular , purging their own persons first from youthfull and noysom lusts , that they may go forth , if the lord please to send them , and say go , as vessels of honour sanctified and fitted for the masters use , and prepared to every good work , tarrying at ierusalem till they he indued with power from on high , till of carnall babes in christ , as they are at first , walking as other men , having a remainder of strife and such divisions as are seen in children , they may proceed , men indeed skilfull in the work of righteousnesse , having their senses exercised to discern both good and evil , and commence masters , not of arts , but over their own hearts , and spiritual , or prophets : which are intimated to be all one by the apostle in the same epistle , wherein he saith , some are yet but babes , and in a measure carnal , and all are not yet spiritual , nor prophets , corinth . . , , . corinth . . . cor. . . yet all to covet the gift of prophecy , as the best of spirituall gifts , yet inferiour in excellency to that way of love . though then i say all be not prophets , yet all spiritual ones are prophets , or more then prophets ; and there are some spiritual in these dayes : are not all that are filled with the spirit prophets , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired by the spirit , mic. . . acts . acts . as micah , stephen , and the seven were ? and are not all christians bidden to be filled with the spirit ? and to let the word of christ dwell richly in them , teaching , &c. ephesians . colossians . ? and what such difference is there between being led by the spirit , and guided by the spirit ? and is not he that is guided by it , guided infallibly , and every one that is led by it , led infallibly ? and doth not every one that walks after it walk surely and infallibly , and he that is enlightned by it enlightned infallibly ? and he that speaks , sees , writes , acts by it ( as all saints should do , though fallible in themselves ) do all this infallibly ? and is not he that is moved by it , whether he obey its motions yea or no , moved infallibly into that which is assuredly the truth and no lie ? yet i.o. jeers at all pretence to any infallible guidance by the spirit of god in these dayes , as fancy , delusion , far aricisme , &c , and at the spirit of god it self , which the qua : own , as their truest teacher ironically under that term of the infallible doctor : and t.d. makes it matter of hainous crime in the qua : to talk of infallibility in christs ministry now , saying p. . pamp. thus , and as to the question of the infallibility of their ministry , three iurates of sandwich will testifie that they did affirme their ministry to be infallible : as if it were matter of amazement to him , that men should mention such a matter as infallible guidance of christs ministry , by his own infallible spirit in these dayes : as if he gave it for granted to us ( who take him at his word , for it is a truth ) that their own ministry is but fallible , their guidance therein by no more then their own fallible spirits , and may be utterly destitute of the spirit of god , which is infallible , ( for no fallible spirit hath god that i know of . ) no marvell therefore to me that t.d. so readily grants ( as himself sayes he does ) p. . of his . pamph. that none of his people can set to their seal , that his ministry hath brought them to a perfect man , &c. for i know not how it should if it be a fallible one , as he confesses 't is , while he denies any ministry now to be infallible , and affirmes perfection itself too , but so far as to be made free from sin , to be not onely unattainable in this life , but also to be no lesse then a doctrine of devils for any to preach it . see p. . pamph. but whereas he sayes p. . the ministry was not intended for that end , i.e. to bring to a perfect man , or to perfect men in this life , where they deny perfection attainable . rep. i reply , that 's false , and expresly contradictory to eph. . , , . where its said , the gospel ministry ( which obtains its end in this life , or else is not perfect according to i.o. and ceases in that to come ) is given for that end , viz. for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ : how long ? till we all come in the unity of the faith , and of the knowledge of the son of god unto a perfect man , unto the measure of the stature of the fulness of christ. and as for t.ds. asserting the infallibility of the spirit to be an idiom , a property of the spirit , as incommunicable to the saints that partake of the spirit , as omnisciency , which agreed not to christ as man , or omnipotency is p. . . pamph. rep. i say that 's meer flim-flam , as to the point in hand , for we assert the saints and ministers of christ no farther infallible , then they follow the leading of the spirit , which is infallible , out of which they are not in their ministry , and so far as following that , which is given to be all mens guide , men and ministers ( whom we confess to be all fallible in themselves , as abstract from that , and not only liable to erre , but erring actually as they leave off to be led by that , and lean to their own understandings ) are all ( so far i say ) infallible , and infallibly guided ; for as god hath no fallible spirit , so his infallible spirit hath no fallible guidance , nor leads any fallibly at all , but all infallibly , who are led by it into all truth , so as in all those things it teaches , and are needful for them to know , to make them , otherwise fallible and ignorant thereof in themselves , not only infallible , but ( as to all thoe things i say ) omniscient , as himself is omniscient in all things absolutely without exception . neither are omnisciency and omnipotency themselves , as to all those things that are to be known and done by such , so altogether incommunicable to spiritual men as our academical animals imagine they are ; for though god , christ , and the spirit only know and can do all things absolutely , yet , through god , christ , and the spirit , teaching , leading , guiding , revealing , enabling , all things , i.e. all things that are truly good , fit , suitable , comfortable , profitable for such , are both infallibly to be known , and possible to be done by the ministers of god in their respective services and seasons ; whereupon the wisdome of god hath spoken thus of the spirit , as in reference to the saints that learn of him , receive and are led by him , he shall lead you into all truth , bring all things to your remembrance , whatever i have said , ye have an unction little children , and ye know all things , and not only of the spirit it self , that it searcheth all things , even the deep things of god ; but of the spiritual man also , to whom the spirit reveals them , that he discerneth all things , when the animal man nor doth nor can perceive the things of the spirit ; and that the spiritual men had the mind of christ , ioh. . . ioh. . . ioh. . . . cor. . . . . and not only so , but saith paul , who had no sufficiency of himself to any thing , i can do all things thorough christ that strengtheneth me , phil. . . ●anta ischus and col. . . of the saints . enpase dunamei dunamumensi strengthened with all might , i.e. omnipotency . whereas therefore t.d. prates , as his fellow preachers do of the other incommunicables , of these things , i say 't is parret-like , of he knows not what himself ; for as in such wise and measure as saints are partakers of his holiness , purity , perfection , mercy , &c. they are holy as he is holy , pure as he is pure , merciful as he is merciful , perfect as he is perfect , though not so absolutely and infinitely pure , holy , meriful , and perfect , as he is , so , so far , and in such a measure , as they are led by his spirit , and indued with his power from on high , they are , and in the scripture are said to be , not only infallibly assured of things , which is tantamount to infallible , luke . , , , . act. . . and to have plerophorian full assurance ; but also omniscient , omnipotent , panta anakcinontes , eidontes , iscuontes , &c. and whereas t. d. sayes , p. . the apostles themselves did not partake of that divine property of infallibility , giving also this reasonless reason for it ; viz. for then they would have been infallible at all times , and in all things , which they were not ; as appears by the instance of peter , gal. . . rep. in this as he contradicts the scripture ; so i. o. himself serves us so far as to contradict him to our hands , for howbeit he denies any participation of infallibility to us , or any ministers in these dayes , and also to the very immediate transcribers of the scriptures , saying , p. . we say , not they were all or any of them anamartetoi , infallible , yet he denies it not to the first writers , p. . and as for his proof , that if they were infallible at all , then they would have been so at all times , and in all things . that is as pedling a proof , as he would count it , if i should go to prove that david was not at al partaker of the property of holiness , because he was not holy , but wicked at that time , and in that thing wherein he was desil'd in the matter of vriah , which t. d. would judge as silly an argument , as i judge t. ds. assertion silly , who sayes that david was not i ● a condemned but in a justified estate ; alias , accounted just in the sight of god at that time , when he was under the guilt of adultery and murder , which a wise man need not be taught to see the folly and fowlness of . thus then i. o. and t. d. do unminister themselves at least , by denying any to be theopneustoi , infallibly guided by the infallible spirit in these dayes , both of whom i may truly bespeak thus : say ye that gods inspir'd ones are all gone ? then ye of gods inspired ones are none . and who that 's wise will mind i. o. much in what he saith about things of god , who cannot pretend so far as to say he is , but rather yeilds to the contrary , viz. that he is not mov'd , acted , carried forth , nor guided in what he does speak , write , minister , by the infallible direction of the infallible spirit of god , but by the fallible guidance of his own and other mens fallible spirits , opinions , conjectures , thoughts , & c ? who but - f●ols will take such a fallible guide as i. o. is fain to confess he is , while he denies any guided by the infallible guidance of gods spirit in this age ? yea , doth he not utterly unminister himself and all his fellows , while he supposes none now to be theopneustoi , moved and inspired by the spirit in their ministerial functions , nor to speak as the spirit only gives utterance , and as they receive the word immediately out of the mouth of god , and while he can say no farther of himself and them , but only that they minister out of that furtive furniture , which in their fleshly minds they filch from the letter , which , out of which , and from their fallible expositions of which , they minister , and of which they are ministers , and not of the spirit , as the apostles and prophets were , which gives the life ? and is not he an ill bird that bewrayes his own nest , an ill son that discovers his own , and his fellows , and his fore-fathers nakednesses so far , as to print it out as obvious to all , that the infallible guidance of the infallible spirit is not continued with them , nor to be found in these dayes directing any otherwise then without , by an outward letter , which is fallible and lyable to be falsified at fallible mens pleasure and fancy , and to deny all inward pure revelation , and immediate inspiration as enthusiasm , and to say that there 's no means of doing and determining any thing about the matters of god , or doctrine of christ now , but the letter or writing , t. . c. . s. . and yet in the self-same section , to the contradicting of himself , to say , that that doctrine , and these things of god and christ , are things of pure divine revelation , the knowledge whereof depends upon no such fallible thing , as all outward writing is now , by his own confession , but wholly , solely on their revelation from god ? and what difference is there i.o. between such a one as is pheromenos upo tou pneumatos , and one ag●menos , or to whom the spirit of the lord is odegos , or egoumenos ? are not all these so neer kin , that he who is agomenos , is pheromenos ? is not he who is led , guided , acted by the spirit , moved and carried forth by the spirit ? and are not all saints led by it ? and what difference between one that speaks as moved by the spirit , or as the spirit gives utterance , and one that hath it given him by the spirit what to speak , so that he need not premeditate what to say ? and have not all the saints and disciples of christ a share and part in that promise of having it given them what to speak at the same houre when they are call'd before rulers and governours for christs sake , mat. . , , . and what between one that is divinely inspired to speak , and one in whom the spirit of the father speaketh ? is it not intended of all gods children and christs disciples , in the case aforesaid , as well as of some , when it s said , it is not you that speak , but the spirit of the father , which speaketh in you ? and is it not said of all that prophesie in the church of god , as all are to covet to do , and are in capability to come to do , and may do one by one , as they grow in the spirit , and have any thing revealed to them as they sit before the lord , in which ca●e they are to give way to each other , that the unbelievers and unlearn'd ones in the mysteries and language of the spirit ( and such are ye that surseiting with your inferiour literature , out of the light and spirit in which holy men wrote it , ly looking in the letter of the scriptures , which ye know not , as the old scribes did not . mat. . . but wrest to your own ruine ( o insipidi sapientes , obtus ▪ acuti academici , quae supra vos nihit ad vos ) in the account of christ , paul and peter , as unlearned as christ himself was with some , and as very babler as paul was at athens , as unlearned as peter was counted by the chief priests & scribes when he and iohn stood before them , acts . . pet. . . ) being convinced and judged of them all , and having the secrets of their hearts manifested , shall be forced to their own shame to fall down , and report at last that god is in them of a truth ? cor. . , , . and what difference is there , that can help thy cause , between pneumaticos and theopneustos , a spiritual man , and one by the spirit inspired , or a prophet ? doth not the difference that is serve us against thee , whilst it s no other then thus , that of the two , the spiritual man is the greater ? for if every prophet is not a spiritual man , yet all spiritual men are prophets , or more then prophets : and that there are spiritual men in these dayes , thou wilt prove thy self to be ( what thou art ) but a meer animal , and fleshly man in denying ; for as there are millions , even many more then a good many spiritual men , in title , so assuredly ( as few as they are ) there are a good many so in truth , and so many as are so , are more then prophets or inspired ones , that are but barely mov'd to speak or act by the spirit ; for all holy men of god spake and wrote of old , and speak and write now , as they are acted or moved of the holy spirit ; but all that speak as the spirit of god may move , act , and give them utterance , are not holy men of god , for prophesie is but a gift that wicked men ( though seldome ) yet sometimes may have , who never come into that more excellent and spiritual way , which is to last when all prophesie is ceased , of living in love , and other fruits of the spirit , witness balaam the prophet , that lov'd the wages of unrighteousness , and taught balaak king of moab to cast a stumbling block before israel , and to eat things sacrificed to idols , and to commit fornication , whose way you follow , who neither live the life , nor will ( unless ye repent for all your hopes so to do ) die the death of the righteous , and that you will see when you fall into his trance with your eyes open , as you will at last , so as to see him , even that star of iacob , as he did afar off , not nigh , but with a gulf betwixt , and lazarus in his bosome ; though you are yet in a t●ance of your own , with your eyes shut , and not come so far into the bare sight of truth as balaam was , who for all his wickedness was moved of the lord , and overpowred by the word of god , put into his mouth , to speak many precious truths , and full sore against his will , which would have been at work another way for hire , and have cursed and divin'd against them for money , to bless israel altogether , numb . . witness also caiphas the high-priest , who gave the iews wicked counsel against iesus , and yet prophesied that iesus should dye for that nation , and gather into one all the children of god that were scattered abroad , which not knowing well the true meaning of his own words , he spake not of himself ( as ye do of your selves , not understanding well what you say , uttering in words many eminent truths out of the prophets , and of the prophets , which not knowing the prophets voices , ye fulfill to your own ruine ) but by way of prophesie , as the spirit made use of his mouth to utter it , iohn . . , . and was not saul also among the prophets ? so that evil men may be moved and inspired by the spirit , and obey also so as to prophesie , as they are moved , led , or acted by the spirit , who never obey the spirits motions of them to better and greater matters , that spiritual men obey him in ; yea fleshly selfish men may be moved and made of the lord ( which is more then ye yet are ) prophets of true things ; but what holy and spiritual man is not a prophet , or not inspired , or not truly moved of the lord , or ( however fallible in himself , as other men ) is not anamartetos , or infallible , as led by the spirit ? wherefore then makest thou this matter theopneustian , or divine inspiration , or moving of the spirit such a singular thing , as peculiar onely to the dayes of old : nay verily though all men are not so far inspired and moved of the spirit as to be made prophets , yet if by the term theopneustia , thou mean bare inspiration and motion of the spirit , and speak of that thing it selfe , and not of such or such a degree or measure of it , canst thou tell me the man or woman vpon earth , ( letting onely infants and meer fanaticks aside ) who are not , or have not , at some time or other , been moved by and with good motions to better things then they follow , inspired by the holy spirit ? who is there ( ●aving him who walks no more after the flesh , but after the spirit , and so is not excepted from , but more highly accepted into this theopneusty , or inspiration ) in all the world , of either heathens by name , or meer nominall christians , that are as reall heathens as the other , who cannot truly say video meliora pr●b●que , deterior a sequor ? and what is that in them , who have no outward scripture , that makes them say , and gives them to see that they behold and approve of better things while they practise worse ? is it not the same light and spirit within , by which christ went and preached to the spirits in prison , when once the long suffering of god waited , while the ark was preparing ? is it not the spirit of truth that guides the followers of it into all truth , and strives with men , though the stiff necked and uncircumcised in heart , and cares alwayes resist and strive against it , and lusts in them against the lustings of their flesh to filth and envy , & c ? is it not that which convinceth and reproveth the world of sin , because they believe not in christ , and of righteousnesse and judgement , so that they know righteousnesse , and the righteousnesse and truth of the judgement of god , that who do such things as they do are worthy of death ; though yet they enter not into the narrow path of righteousness and life , nor repent to the acknowledgement of the truth ? and though the earth , by reason of the transgression , till god create the heaven and earth again anew , as he did in the beginning , be without form and void , and darknesse be upon the face of the deep ; yet in order to its coming into order again by the new creation , doth not the spirit of god move upon the face of the waters , where the whore sitteth , peoples , multitudes , tongues and nations ? and doth not god say , let there be light , and there is light shining in the da●kness● , though the darknesse comprehends it not ? and doth he not separate these clearly in mens consciences , the inner world , from each other , calling the light day , and the darknesse night ? and do not many of you men called ministers , use to teach your unconverted people to take the advantage of the spirits moving upon their hearts , and not to quench them , but to step in while it moves , least , like those that lay diseased at the pool of bethesda , waiting for the moving of the waters by the angel , that came down ( which in the antitype is not the letter , but the spirit ) not waiting for the movings , or neglecting to observe and obey , and close with the spirits motions , before the motions of sin in the flesh step in and cool and quench them , they lie unhealed , and be left unsaved for ever , and at last no more moved by the lord and his spirit , because he often would have led , drawn , guided , and gathered them unto himself , but only that they would not ? will you neither believe the qua. nor your selves neither , that there are times and opportunities wherein evil men of the world , who never are led into higher things by the spirit , because they refuse to follow it where it strives , are moved , theopneusto , breath'd and blown upon , and inspi●ed with good motions from the spirit , and hear the sound of it , as of the wind , though not heeding it , never come to be born nor begotten by it unto god , nor to know either whence it cometh , or whether it goeth , or the hidden life of those that are not so full of ta●tle about regeneration , as ye are , who are born no higher then of flesh and blood , and the will of man to your fancied faith , but born from above of the spirit , and of god in very deed ? doth god then more or less move all men by his spirit , and doth he not move his own people in these dayes by his spirit ? doth he inspire evil ones sometimes so far ( though we find few or none of that gang now so far in sight as they were , unless they see and say they do not ) as to make prophets of balaams , sauls , and caiphasses ? and will he now have none in his own church of the seed of david himself ? and doth he do greater things for them , and draw them up into his own image , a state that must stand when all prophesie shall have an end , and will he not do that lesser and lower thing for them by his spirit , i.e. to use several of them as his prophets ? and if he have prophets whom he divinely inspires , will he do any thing of moment in these last most extraordinary times , and not reveal his secrets to his servants the prophets ? and will he reveal his mind to his prophets , as he did to amos and others , and will not they go forth and prophesie ? when the lord hath spoken , who can but prophesie ? when he gives the word himself ( as he doth in these dayes into the mouths of babes ) how great must be the company of those that publish it ? yet such as i.o. who of the two are better acquainted with the liberal arts , then the liberal hearts , would shut these dayes , to which the promise of prophesie , inspiration , revelation , vision , infallible manifestation ( as to the measure of it ) is mostly made , from sharing at all in these things with the primitive times , which had but the earnest , first fruits , sprinklings and droppings of that , which in fulness was to fall down , and be poured forth in these last generations ; and because these seers see not , and these prophets prophesie not themselves ( the sun being set upon them , and they being benighted in that massy chaos of their own self-devis'd divinity , that they cannot divine where they are , nor infallibly what they have to do ) they say to the lords own seers , see not , and to his prophets , prophesie not , unless you will prophesie smooth things and deceits , as we do , and cause the holy one of israel to cease from before us ; and because they cannot let their word be as the word of all the prophets , who with one voice flattered ahab to his own ruine , but must speak what god bids them , which is never good , but evil , of an evil generation , therefore they hate them , care not for enquiring of them , but represent them to princes and people , as odi●us as they are able , as fanaticks and fools , so that as 't was of old , so 't is now , the prophet is a fool , the spiritual man is mad , and become hatred in their houses of god , and as haughty haman did , who lookt for more cap and congee then honest mordecai could honestly give him , incensing the powers of the earth against them , esth. . . as a certain people scattered abroad , and dispersed among the people in all the provinces of the realm , whose laws are ( as gods are from meer mans ) divers from all people who keep not the laws ( which yet they keep better in case of tythes , and some other things by far , then the nations own lawyers , priests , and people ) so that it cannot be for the kings profit to suffer them ( though they are , for all they carry neither sword , nor spear , the very chariots of england , and the horsemen thereof ) and therefore as modestly as he , desiring , if it may please the powers that the heads of them may hang high enough for examples sake , and the rest of the race some way or other be destroyed , and if not , banisht ( at least ) for all their womanish complainings thereof , punish'd and imprison'd , which they by their tumultuousness pull voluntarily on themselves , as such whose lyes , deceits , wickednesses , hypocrisie , are testimony enough of their non-perfection to us , quoth i. o. who rakes in what reports the rude multitude raises on them , & prints them out , & makes such ill use to himself of the ill doings of some that fall from the light ( whose miscarriages are less own'd by them that stand in it , then by any ) as to saddle the wrong horse , and among many others , as unreasonable as himself in that , for the sakes of such as turn from it , to speak , write , and act no little evil against the truth it self : and whether i. o. who keeps such a scraping of their divine inspiration , in honour of the old prophets , who are long since in their sepulchres and tombs , which the old scribes garnisht , and of the apostles , paul , peter , &c. to whom the latter scribes , together with their pictures upon them , have devoted high pillars at rome , and beautiful temples and colledges , &c. call'd after their names throughout christendome , who were ( as all persecutors still are ) the seed and children of such as flew them , and thinks if he had been in the dayes of those his fathers , he would not have been a partaker with them in their blood ( who yet is now helping to fill up the measure of the chief priests , who were ever the chief persecutors of gods people , that wrath may come upon them at last unto the uttermost ) would not indeed have done the same things to them , had he been coataneous with them , that he hath done to their seed and successors , in faith , life , light , doctrine , motion , mission , and conversation , in these daies ; i for my own part know so well , that i need none to tell me ; but as for i. o's part , who yet knows neither himself nor others , nor the ancient , nor the modern prophets and apostles , nor the false in these dayes from the true , nor any thing yet as he ought to know it : i wish him singly to consult with that of god in his conscience , to which i appeal , which will give him to know it as truly as i do . so then it s not for want of prophets , that our great professors are so unprofiting , nor of men divinely inspired to call them to repentance , and ( if need be ) to expound the scripture unto them according to the true mind of christ exprest therein , which these theopneustoi only have , and not the most excellent and expert of their expositors , who have it not by pure revelation from the spirit , cor. . . , . for there are true prophets abroad , that are truly moved in what they speak and write , by the spirit of the lord , though i. o. saith they are not , as well as false , who are not moved of the spirit when they say they are : there are pneumaticoi and agioi theou anthropoi upo tou agiou pneumatos pheromenci spiritual and holy men of god carried out by the holy spirit , as of old , as amos and other prophets were , who are able to manifest more of the mind of god , and open the old scripture , and give out more of the true meaning thereof , by writing and preaching in an houre , being in the light and wisdome of that spirit of god , which gave it forth , then is opened truly by the worldly-wise and spiritually-dim-sighted-divines , in all those vast volumes , that they vent out of their own infinite inventions , and in all the sermons , that such simonists from the supposed spiritual gifts they have got with their own money , and give out again by way of sale to the people for their money , throughout the year ; yea , there 's more truth told , and more of the riches of christ , and of the hidden mysteries of the gospel , that have ( as of old ) been kept secret again since the dayes of apostacy from the apostolical ministration , brought to light in this iuncture , and much more will be , in the day that 's yet but dawning , * by some one sheep of christ , that went astray after the hollow voice of selfish shepherds , who served and fed themselves , under a seeming shew of serving and feeding the flock , but is now returned to hear the voice of the great shepherd , and over-seer of souls , then by ninety and nine of tho●eforesaid hireling shepherds , that never yet went astray from themselves , or the serving of themselves , since they began to be other mens masters , and their own servants to this day ; there are , i say , sundry such spiritually inspired ones , not a few of which are moved and sent of the lord , as his messengers and scribes , both by writing and word of mouth , to warn a wicked seed of serpents , and generation of vipers , to repent , and bring forth fruits worthy of amendment of life , and to flee from the wrath that is now neer to come upon them , as on children of disobedience to the light of god in their own consciences , who lay the lords axe to every stout oak of bashan , and tall cedar of lebanon , and every tree that 's lofty and lifted up , to the root of every fruitless fig-tree that hath long cumbred the ground , since the lord hath spared it in hopes of fruit , and is yet covered with no other covering , then adam and eve made to themselves when they had sinned , even the broad fig-leaves of fair forms , good words , sacred shews , ample appearances , cains sacrifices , esau's tears , fleshly israels formal fastings , proud pharises misfigured faces , hypocrites holinesses , painted pretences , as little possession as much profession , as little walking in , as much talking of truth , bible beautifying , letter landing , anti-scriptural scripture defending discourses , without that life of holiness , power of godliness , and fruits of righteousness it calls for : there are several , who with habakknk , ch. . . are got upon their watch tower , hearkning to what god saith in them , who have found nothing to answer when the lord hath risen up to visit them , and when they have been reproved by him , iob . but have sat speechle sand ashamed in silence before him , bearing his indignation , because they have sinned against him , and have had their filth purg'd away by the spirit of iudgement and burning , and felt woe within themselves , as men undone , of unclean lips , and dwelling among people of unclean lips , at the sight of the king the lord of hosts , whose iniquity hath been taken away , and their sin purged , by the touching of their lips with a live coal from the altar , to whom as they have waited for it , the vision hath come at the time appointed , and hath not tarried , who having tasted of the cup of trembling within themselves , hab. . and known the terrour of the lord ( as all the prophets and true apostles did before they were sent of the lords errand to perswade others , cor. . ) and having seen the son of man coming in his kingdome in righteousness to judge the world , and all the people with equity , have since been sent among such as hate them , that reprove in the gates , and make men offenders for a word from the lord , to sound an alarum , to cry aloud and not spare , but lift up their voice as a trumpet , telling the people that seem to delight in approaching to god , and seek him daily , asking of him the ordinances of iustice , and not for saking the outward ordinance of their god , but are frequent in fasting and afflicting their souls , and hanging down their heads like a bull-rush for a day , and calling out , lord give us light , for we are in the dark , direct us in thy truth , lead and guide us in right paths , and such like , as if they did delight to know gods wayes , as a nation that did righteousness , telling such , i say , that they may fast long enough , and yet god take no knowledge of it , and find no pleasure in their fasts , so long as in and after their fasts they find their own pleasure , and live in strife and debate , and sue christs sheep at the law for tythes , and not only tear off the fleece from their backs , but flea their very skins and flesh from their bones , and smite with the fist of wickedness , and that this is not at all to fast to the lord , nor the way to have their voice to be heard on high , while their hands are full of blood , and their singers defiled with blood , and their lips speak lies , and their tongues mutter perversenesse , proudly , contemptuously , and disdainfully against the righteous , and they hatch cockatrice eggs , and weave the spiders web , and make such laws as intangle the innocent , which venemous creatures can crawl over and escape out of : that the fast which god hath chosen is to loose the bands of wickedness , to let the oppressed israel , or just seed of god go free from the house of bondage , into which that spirit of pharoah hath brought them , and to undo the heavy burden , and break every yoke within and without , &c. which doing , their light shall break forth as the morning , and their health shall spring forth speedily , and they shall call , and the lord will answer , and say , here am i when they cry , and he will guide them himself continually by his light from himself in their own hearts , and their light shall rise out of obscurity , and their darkness be as the noon-day ; otherwise , if they leave the plain paths of uprightness to walk in the wayes of darkness , and come not to the light that shines in their consciences , sciences , and the law of god which is not far off , but nigh in their hearts , that they may know and do it , but hate and abhor it , and persecute the ministers and children of it , and make to themselves crooked paths , whatsoever walketh therein shall not know peace ; yea , iudgement shall be far from them ; and iustice never overtake them , and they shall wait for light , but behold obscurity , and for brightness , but shall walk in darkness , and groap for the wall like the blind , as if they had no eyes , and stumble at noon-day as in the night , a●d be in desolate places as dead men , and roar like bears , and mourn sore like drues , and look for salvation , but none shal come , because their transgressions are multiplied before the lord , and their own sins testifie against them , and their transgressions are still with them , and as for their iniquities by the light within they know them , transgressing and lying against the lord , and departing away from god , while they pretend to draw nigh unto him , speaking still oppression and revolt , conceiving and uttering from their heart words of falshood , turning iudgement away backward , and causing iustice to stand afar off , causing truth to fail in their streets , and shutting out of equity that it cannot enter , making a prey of him that departeth from iniquity , and mocking the lord , and making him believe ( as far as they can with their flattering words , and sained turnings unto him ) that they love his truth , his light , and his life , yet in truth saying in their hearts to god , depart from us , we desire not the knowledge of thy wayes : there are such who blow the trumpet , as of old the prophets did to the same tune , and the like to this that is above , whose trumpet gives as certain a sound as theirs did also , and not such an uncertain fallible one as that of the priests : and these theopneustoi , or divinely inspired persons , in their writings , speakings , call for attendance , reception , and submission , not with that supreme authority ( i confess ) which i. o. as falsly as foolishly both supposes and saves , t. . c : . s. . antient divinely inspired scripture calls for , which is , quoth he , not only in comparison with , but also in opposition unto all other wayes of coming to the knowledge of god , his mind and w●ll , &c. for by his leave , or besides it either , the light and infallible spirit it came forth from , may not only well compare with its fallible and falsified self , as people now have it transcribed , translated , twisted and twined which way any unrighteous writers , either of it , or on it , any men-pleasing praters , tythe-taking talkers , or time-serving turn-coats are pleas'd to take it , and turn it , and wrest it to their own present ends and future ruine ; but al●o may well , and doe challenge attendance to themselves with far more supream and uncontroulable authority then it can , yea , as the s●●e and only meanes of coming to the knowledge of god , his mind and will , whom and which all the scribes and scripture-searchers in the world nor have , nor can know , without the light and spirit , any more then the old ones did , ioh. . matth. . or then anyone can see the outward sun by any light , but that which shines from itself , matth. . . cor. . , , . and so in opposition to all outward scripture it self , as that which may define god , and declare of him and of his mind and will , and yet gives not the knowledge of either , the knowledge of whose things ( if we believe i. o. t. . c. . s. ; ) depends wholly and solely on his own pure divine revelation thereof by himself ; which revelation is so far exprest indeed in the scripture ; as that there it is written of , but is expresly made onely in the heart , where it pleases the son to reveal the father , and the father to reveal the son in men , ( gal. . , . eph. . col. . . ) i say then not with that supream authority , which is peculiar onely to the light , spirit , and word within , ( though ignorantly attributed , yea and appropriated too by i , o. to the outward writing ) yet with the same uncontroulable authority as the letter doth , they call for attendance even from their theopneustia , or divine inspiration , which to theion , or power of god that accompanieth them in their ministration is enough to convict i. o. and all the wolves of these times , that bark and howl against the light , and mis-judg● the many messages that come to them from the lord , as rejecters of such as god sends and justifiers of them who flew such of old as spake to them in the name of the lord. nevertheless as i. o. saith too truly , t. . c. . s. . it alwayes so fell out , that scarce any prophet , that spake in the name of god , had any approbation from the church , in whose dayes be spake : so it falls out now to the true prophets , among all the false churches of these latter dayes , from whom they find lesse approbation , and the same reprobation , as the former did from those evill generations wherein they spake , ier. . . matth. . . . . to . . . luke . , , , . iohn . . acts . . . . and this comes to passe by reason of the same innumerable prejudices that attend these their givings out of truth , either in speech or writing , as did the other , whose writings are not freed ( as i. o. fancies ) from the prejudices that at first attended them ; but attended with more then at the first writing thereof , thorough the infinite alterations , mis-transcriptions , mis-translations , mis-constructions , and mistakes of all sorts they have since been liable to , by the fallibility , and infinite variety of scribes , thorough whose hands they have passed : which said innumerable prejudices that now attend the modern prophets , as did the first , arise from the same root with those that attended them in their respective ages . ( viz. ) . partly the supposed interests of them that write and speak by way of prophecy , or immediate motion . . partly the personall inf●●mities , homely appearances , stemmering lips , uneloquent , rude , crude , indigested , unsound , non-sensicall sound of words ( as they seem to ( unintelligently understanding ) i. o. ep. ad lectorem ex. . s. . ) and formes of speech , which the babes vf christ seem to him to babble in , when they drop their doctrine as the dew , at the command of god , to the drunkards of ephraim , not all as once , but as it were gutta●im , precept upon precept , line upon line , here a little and there a little , ezek. . . amos . . isai. . , , , . . partly the mean out-side of most of these inwardly glorious sons and daughters of the king , psal. . . whose cloathing , ad extra , is not ( as their own within , and the worlds without , and its ministers often is ) of wrought gold , nor yet is it so much of plush jippoes & hose behang'd before , & at knees with rings or ribbons , and aprons of points , and costly ( if not golden ) buttons , and such like garments gay and gorgeous attire ; neither is it so much of that fine linnen their ( bishop-like ) boot-t●ps and double cuffs are cut out of , as of that , which is the righteousness of the saints : by reason of which these as internally golden , as externally earthen vessels , that bear gods name , and bring his heavenly treasure , are ill treated , turned out , and trampled on by both themselves and the people of those guilded high super-celestial , earthly minded , empty carks , that ever sound the loudest among their shallow waters , which make such a noise , together with them , that the still small voice , wherein god is , can come at no audience , king. . , . ecclus. . , , , , . these not bearing such a broad bulk as the other , nor bringing so much of that all sorts of externall excellencie and ornament as the other doe , which commends their persons ( though never the more to god , nor good men , yet ) to men that have not christs mind , but being many of them ( as christ was ) of low , outward birth and education , and , till he was sent to preach , a carpenter by occupation , mark . . amos's , that by the priests good will should never come so near the kings chappels , and princes courts , as of late some have been admitted to do , by such rulers as will never repent of the admittance of them into their presence , if they repent from what wayes soever the light within them manifests to be evill , as they are advised to do by such of the lights children as the lord at any time sends unto them , amos . , , , , , . aquila's and priscilla's phebe's , prophecyers by the spirit of both sexer , sons and daughters , servants and handmaids ; as to the lower sort of literature unlearned iames's , peter's , iohn's , few of the priesthoods function , as ieremie and ezekiel once were ( for as many priests as were obedient to the faith at first , i find few or none of them that came forth to be prophets ) and few lawyers , or learned ones of any sort , unless in some handicraft employments , one able paul well skill'd in the law , brought up at the feet of gamaliel , an indifferent honest doctor at the law , very dark and doubting , yet more moderate then his fellows , acts . , , . . . which paul was a kind of pursievant to the chief priests , till he became a preacher of what he ignorantly persecuted before , acts . , , &c. and then turned tentmaker for his living , acts . . likewise zenas another lawyer ; at least a disciple : and luke an honest physitian that wrote some of the acts of christ , and of some of the apostles ( of paul especially , whom he travelled much with ) one ap●●●os eloquent and mighty in the scriptures , acts . . col. . . tit. . . one mathew an officer in the custome-hense , and the rest , for the most part , of the inferiour sort , as they are at this day , few or no rulers of the pharisees ; some rich , wise , m●ghty , noble , not many , the rest mostly tradesm●n , some such as i. o. speaks of in a place fore-cited , ba●bers , porters , perhaps some alehouse-keepers ( why not ? the calling being as honest in it self as that of ga●us the churches host , or any other inne-keeper , though often much abused , as what trade is not when evill men manage it ? ) carpenters , shoemakers , * taylors , tentmakers , tributegarberers , but no tithmongers that i yet know of , shop-keepers ( as lydia an honest purple-seller that lived at philippi , and kept shop or market at thia●y●a ) shepherds , heardsmen , husbandmen , farmers , fishermen , out of all or most of which sorts christ makes some fishers of men in these dayes , while the popish parish priests , and other flaunting unclean spirited spirituall men , fishall their dayes and get nothing but unclean croking frogs like themselves , rev. . , . howbeit it is but few that receive the true faith , because such as broach it bring little or nothing with it of that outward pomp that people look for at the kingd●mes coming : and so sinihil attuleris ibis homere f●ras . . partly both priest● and peoples i●c●gitancy , ●scitancy & non observation of it , that the kingdome comes , not with so much outward observa●ion and sumptu●us shows as they seek after , and as the kingdomes of this world come with , but with all its glory ( which the saints see in christ and the spouse , when the world doth nor , psal. . . iohn . ) lyes more inward then men are ware of ( viz. ) in righteousness , peace with god , and joy in the holy spirit , a little thing , a grain of mustard-seed at first , though to be at last the greatest among the hearbs ; and so they d●spise the day of small things , though it tend to the greatest good and truest glory . they consider not ( no not when they read the very writing which is their own rule ( as the iews did not when moses was read , the vail being over his face and their hearts ) what the scripture itself saith , but in their l●ftiness and lordly minds , which fly up above the light , overlook the lowly mind of christ in the very scriptures they to themselves seem to be so much skilled in , they heed it not , when in it god declares , that out of the mouth of babes he will perfect his own p●ais● , psal. . . matth. . . that 't is not by such a fierce people as are for five and faggot ( as papists are ) and carnall weapons , prisons and other punishments ( as i. o. is ) to defend truth by ; nor by a people of a deeper speech then can well be understood by plain honest hearts ( as the scribes and disputers of this world ) but by stammering lips , and another tongue then that they think of , in which all are riddles and parables to them , he will speak to people , and especially to such as hearing will not hear , and seeing will not see , when things are plain , that hearing they may not hear , yea , that such may go and fall backward , and be broken , and snared , and taken , isai. . . to . isai. . , . cor. . . and that it is that foolishnesse of preaching ( as it is called by such as perish ) that god is pleased to save such by as will b●lieve ; that he will destroy the wisdome of the wise , and bring to nought the understanding of the prudent ; and turn wise men backward , and make their knowledge foolish , and frustrate the tokens of the lyars , and lead councellours away spoiled , and make the iudges fools , and remove away the speech of the trusty , and take away the understanding of the aged , and take away the heart of the chief of the earth , and cause them to wander in a wilderness where there is no way , and make them greap without light , and stagger like a drunken man , and befool the princes of zoan , and ca●●● the counsel of the wise councellors of pharoah to become bruitish , and dec●ive the princes of noph that have seduced and been the stay of the tribes thereof , and mingle a perverse spirit among them , and cause the sun to be covered with a cloud , and the bright lights of heaven to be dark over aegypt , at the putting of it out , and at the breaking of its yoke , and set darkness upon her land , and search out the hidden things of esau , and take away understanding from his mount , and discover deep things of darkness , and bring out to light the shadow of death , job . isa. . isa. . isa. . ezek. . . . . . obad. . &c. and that he will do all this to a people that have provoked him to anger with their vanities , by a foolish nation , and weary them out by such as are no people in their eyes , deut. . . and choose the foolish , and b●se , and weak things , that are no● , ●o confound and bring to nothing the things that are , cor. . , . . that the great mountain of babel shall become a plain before zerubbabel , i , e. such as are from babel , as the word is , and this not by might nor power of man , but by my spirit , saith the lord , zach. . . . that the excellency of the work may be of him , and not of man , and that he will do great things for his own land of canaan , whereat they shall rejoyce and be glad , joel . . yet by such instruments as foolish shepherds , such silly tools as shall make subtle sanballets , and tale-bearing tobyasses , and the rest of the scoffers of the same seed of ammon flout ●t them at first as feeble , and say , what will these feeble folk do ? will they revive the stones out of the rubbish , and build and fortifie in a day ? behold , if a fox go upon their wall , will he not break it down ? nehem. . . . . . &c. nehem. . . . . &c. and despise the day of god , as a day of small things , zach. . . and yet be amaz'd , terrified , cast down in themselves , and made to confess it to be of god at the last ; and that he will begin to save , not so much by the heads , as by the tail of the people , and g●●upwards ( not that prophet that teacheth lyes , which is the tail that would be the head , and is to be totally cut off , isa. . but ) the lower . and most despised fort of people , to whom he will shew his salvation , and by them to the antient and the honourable , and instruct apollos by aquila and priscila in the way of god more perfectly , and make the daughters of philip to prophesie , when scarce a prophetess to be found among the princesses of the earth , and phabe , and other sisters , ministers in his church , and labourers with paul , and fellow-helpers to the gospel , rom. . . phil. . . when he leaves corvos prophetas & prophetissas picas , many unsavoury gaping preachers , and proud women pratlers of christ and faith , &c. ever teaching and learning , but never coming to the knowledge of the truth ; and that he will savē the tents of juda first , the plain plow-men and keepers in their own tents , and country cottages , that the glory of the cieled houses of david , and the inhabitants of jerusalem , kings , governours , great ones , fine rich citizens , mighty merchants , mincing ladies , renowned university schollars , scribes , pastors , and such like , may no more magnifie themselves against iuda , but stoop to take truth from stammering lips , or be lest ignorant thereof forever ; and this is one of gods works and strange acts , which he is working in these dayes , whereat the wise despisers wonder , yet perish , because in no wise believing it , though it be declared unto them , zach. . . hab. . . act. . . isa. . . . . the mighty multitude of false prophets , of all shapes , seducing and gain saying the truth , which are at least four hundred and fifty of one sort , and four hundred of another , to one of the lords elijabs , kings . ver . . for as thou sayest i. o. t. . c. . s. . in the latter dayes of that iewish church , that poople were most emīnently perplexed with false prophets , both as to their number and subtilty ; so , and much more is it now in these latter dayes of the ( out-side ) christian churches , that hold the outer court , yet tread down the holy city , and of the old world also , wherein the old serpent called the devil and satan , seeing himself cast out of heaven , where he held war as long as he could with michael and his angels , and is now to have no more place there , is come down to the inhabiters of the earth , unto which he is cast in great wrath , knowing that he hath but a short time , and so bestirs himself more then ever before , and like a mad . bull that hath received a fatal blow in the forehead , runs bellowing about , and tears and rends what he is able , and foams against the man-child , the holy seed of god , and sheep of christ , at his going forth , and being by permission more strongly then ever re-entred into the herd●of swine , drives them down headlong so violently , that there is no saving of them , to their own everlasting perdition ; to which purpose he musters up all manner of his ministers , that from him ( as to their ministerial capacities , both live , and move , and have their being ) gog and magags ministry , and all the magicians behind , all these together running on with open mouth to devoure the israel of god and i●compass the camp of the saints , and the beloved city , till fire come down from god out of heaven and devoure them , isa. . yea , of a truth it it so now , as was foretold esdras . chap. thoroughout , that it should be in the latter dayes , when the most high begins to visit and deliver his saints , and come in them , to the astonishment of many , and as a thief and a snare upon all that dwell upon the earth ( viz. ) that though all the false prophets , and their several peoples , should be aurium tenus , up to the ears in strife , one sort of seers undertaking to fight against another one city , one realm , one sort of their misguided people against another , one troop of these mad riders , and their blind horses , zach. . against another , in their uncertain fallible minds , opinions , conjectures , thoughts , andabatarum more , * justling together in the dark , at the revelation of the son of god , and his espoused sion , and at the hearing of his uncouth voice , they every one in their own land leave the battel they have one against another , and as of old , the ammonites , m●●ites , and they of mount seir , waging war against that typical people of god , the outward fleshly israel ; so these that hate and ban one another , even to the very death , make one head together against that spiritual israel , that is of a clean heart ; and all the false prophets , both an●i●● and upstart , and all the subtil f●xes ( natura , non nomine ) joyn both little and great , old and young together , to spoil the vine that hath clusters of tender grapes , and if it were possible to root it out , and ( under a pretence of preserving the church , the true seed of iacob and israel ) to preserve it from taking root , and blossoming , and budding , and filling the face of the earth with fruit , as it must do at the last , isa. . . and like sampsons foxes , tail to tail , they draw divers wayes ; lo●here , sayes one , lothere , sayes another ; some sounding it out for their fathers traditions ; some summoning to the scriptures , and the g●wdy glosses they put upon it ( who yet , if they could once come to see it , live by tradition , and teach g●ds fear afters mans precepts , as well as the rest ) all to their own fanci●s , dreams , opinions , and imaginations of one kind or other , and all these fire-brands fencing to one end , and as friendly ( as herod and pilate , at odds against each other , yet at one against christ ) attempting to dis-inthrone the light of christ in the con●cience , from its due authority , and from sitting on the throne in its proper place . * some resisting the truth by flat opposition ; so all the many sorts of those guilded cups the parish priests do , that yet hold forth all or any r●mish relicks or measure of that old whores trash ; which wooden tops are always turning round with the times , as that lash ( viz. the losse of living if they so do not ) is made use of and exercised toward them , whose movings to and again , back and forth , from henries religion to edwards , from his to maries , from hers to elizabeths , and so onward , and round ( as occasion is ) if the word of command be ( as ye were ) is all from the force of some externall engine , or other , mostly , that of money ( for qui pecunianon movetur hunc dignum specta●u arbitramur ) not from any inward principle or power of the endless life ; no par , no preach , is their common custom , so that the powerless formes they foam at each other about , would soon fall all to the earth , whence they are , and not from truth , were it not for that primum-movens that principale propugnaculum of tith ; as a dead man that can stand not a jot longer , then propt up by something or other , ad extra , because deest aliquid infus , there wants the main master wheel within . others like those inchanters that withstood moses , resist the truth too , men of corrupt minds , reprobate yet as concerning the faith , leading● captive silly women after them , from the faith of gods elect , by imitating the very truth it self , as farre as they are able to come neer it , in their vain fleshly minds , having stole into a form of the same doctrine , words , and works , without the life , which they hate and oppose in them that are in the life , preaching the same truth and light themselves in their airy spirits , since the conviction thereof fell upon them , for which they had very formally cast forth of their own separated churches the children of the light , who withdrew from them , and so formally were none of them before , that their senseless confuse or ejection : * like the●fore ●aid sorcerers , to bewitch their people into an abode among them in egypt ; where they yet are in bondage altogether , and into a non-believing of the true messengers of god to be in anything beyond themelves , and to make them seem to be no more in the power of god then they , by striving to do all , and as farre as they are able to follow on in a form , till at last they be forc'd to confess , a finger of god doing all that by their weak arme of flesh , mans fleshly will and wisdome , which by the saints is performed , both in and from no other arme , then the light , power , wisdome , and life of god , dwelling in them : of this sort are all the prophets , that are in a fairer form of godliness then those behind them , in dark●r and grosser for●m● , yet with them denying , and not witnessing the power thereof in their hearts and conversations , to the purging of them from pride and the other p●llutions and corruptions that are in world through lust ; which magicians , when they see the servants of the lord do any thing , that is taking among their people , and which they are ashamed to di●own , then they will do so , and ( as the wise men of egypt set themselves to imitate moses ) set themselves to do the like , and ●in a shew bring forth an image of the same : by all which said severall sorts of subtill sorcerers , who with the most cunning craftiness they have , lye in wait to deceive , the multitudes of people are deceived , and so seduced from the narrow way of truth , that among them very few ever find it , and are so eminently perplexed ( as to their discerning aright between gods wor● indeed , and that which is only pretended so to be , ( viz. ) the nak●d letter , that only declares what is his word , and their own fallible , and sometimes senseless senses , and sermons , upon that letter , of all which they ay , in their common preambles to their people , hearken with fear and trembling to the word of god , when oft no more then every mans own word , ier. . . is spoken ) that though god hath given men a light and spirit within , which is me●sura ●sui & ● obl●qu● , that can most certainly determine of all spirits , and an ●ar ( but that its slopt in most ) which can as truly try words , as the mouth ●asteth meats , iob . . ieh . . , . and also se●meria , infall bee tokens to enable them so to do , yet they can make no discrimination between right and wrong , faith and falshood , uprightness and errour , honesty and hypocrysie , holiness and heresie , the simplicity that ●s in christ , and that schisme from it , into which they are already inchanted , cor. . . the light and truth , and that deceit and darkness , in which both prophets and people dwell , through the busie battels , and confused noises , these warriours make with their loud cryings out each against other , and all with one mouth against the truth it self , and the tellers of it , as deceivers , and all with one consent mis-representing them as such unto the powers , mis-advis●●g and mis-admon●shing their respective peoples to this or the like tune , beware and take heed of deceit , and of these deceivers the qua. not heeding all this while , or at least not willing their people should heed how deeply they are all in the deceit already : so like the impudent harlot , that hopes to outcry and bear down the modest matron with a clamour of words , and by calling out wh●re first , these foolish loud lewd women , fearing their own filthy fornications should else be soon discovered , cry out first on that sect of saints , which was ever and every where so spoken against , acts . . . . heresie , schisme , errour , darkness , disturbance , madness , enthusiasme , fanaticisme , faction , and such like ; and though they and their flocks of goats , and heards of swine , live in the lust , in pride , covetousness , malice , luxury , and all wickedness , and have nothing of their own save unrighteousness to be rob'd of , and nothing to be led captive , but that which hath captivated the just , nor to be spoild of , but that which spoils them souls and bodies , and nought to be deceived of , but deceit and darkness it self , yet they are ever noysing it out , deceit , deceit ; by means of which unanimous out-cryes , and simultaneous sounds of these heterogeneous , multaneous , multanimous false prophets , drowning the still voice of w●sdome , which yet cryes aloud too , and uttereth her voice to these simple scorners in their streets , pro. . it is not heard nor heeded ; though the wisdome of god send them now ( as of old he did to the like generation of evil doers ) matth. . . luke . . . prophets , and apostles , and wise m●n , and scribes , yet some of them they even kill , and some of them they imprison and persecute out of their synagogues , and some they stone , dirt , and bemire , not only with their belying lips and pens , but also their merciless hands ( the dark places of the earth , cathedrals , monasteries , abbeys , academies , colledges , being ever full of the habitations of cruelty , ps. ) and some they sorely whip and scourge , supposing they do god service in all this , iohn . . that the righteous blood of all the prophets , which was shed from the foundation of the world , may come upon them , which verily is to be required both of this , and in this present evil generation . for the lord is now in earnest , bending iudah for himself , and filling the bow with ephraim , and raising up the ( academically-unlearned ) sons of sion , against those sons of greek , and making them as the sword of a mighty man in his own hand , to do vengeance on those heathenish nursing mothers , and to punish not only all others , but more especially their pope-like priests and people , to bind their kings in chains , and their nobles with fetters of iron , to execute on them the iudgement written in the scripture itself they scribble about , far more then they are skill'd in it , to speak to those drunkards with the wine of their own wisdome , with stammering lips , and another tongue then any they can talk in , or understand , by precept upon precept , line upon line , here a little , and there a little , that they may go backward , and stumble , and fall , and be broken , and snared , and taken , and to reject those greeks , that seek so much after mans wisdome , in the promulgation of the things of god , to whom the cross of christ is foolishness , and to reject those scribes and disputers of this world , and by that preaching , which to them is foolishness itself , to make their wisdome foolish , and to chuse out foolish , weak , base things , and persons , even laicks , mechanicks , rusticks , russet-rabbies ( as they term them ) even babes , bablers , and such as are not in their eyes , to confound and bring to naught these mighty wise and prudent ones that are , and to draw the night and darkness over those dreaming diviners , that they shall no more divine what things and strange acts are transacting in this time , and to cause the sun to set upon their learned seers , that scoffingly call to the qua. out of their mount seir , watchman , what of the night ? so that the vision of all , both to them and their unlearned people , that live upon their lips , shall be as a book sea●ed , and to search out the hidden things of those lord esau's , that hunt abroad for their learning , and to supplant them by his plain honest-hearted iacobs , that dwell and learn truth at home in their own tents , and to cover aegypt with a cloud , and to mingle a perverse spirit among her ministers , and to manifest the folly of these iannes and iambres , that resist the truth , men of corrupt minds , reprobate concerning the faith , as he did theirs that withstood moses of old ; and to leave the princes of zoan to become fools , and the counsel of these wise councellors of pharoah to become bruitish ; so that it shall be said of them , as of old , i●a . . where are they ? where are the wise men ? let them tell now , let them know what the lord of hosts hath purposed upon aegypt ( yea surely , these princes of zoan , are already become fools , the princes of n●p● are deceived : they have also seduced aegypt , even they , that tribe , that is the stay of the tribes thereof , and to divide in iacob that trip●l● tribe of levi , whose anger and wrath is cursed , for it hath been cruel , and as they have scattered the israel of god , so to scatter them in his israel , and to set these ●o●sheards of the earth to drive with each other about their own foundation , and to r●ze their own babel to the ground , and to break themselves to pieces one against another , like a potters vessel● , so that in the bursting thereof , there shall not be left at last so much as a sheard fit to use to take fire from the hearth , or water withall from the pi● , and to render all the works and voluminous tomes of these turners of his things upside down , of no better esteem among men , then the potters cla● , and to take all these subtil foxes in their own craftiness , both the great and the little one● , that spoil his vine which bath tender grapes , and hurt the cluster , or gatherings of the saints together , in which is the new wine , and the blessing , and to unho●se this tripple-crown'd harlot , that hath so long rode and at upon both powers and their people , & her nursing mothers of l●arning true religion and piety ( in pretence ) but ( in truth ) of all ignorance , superstition , and abomination , and to call to account the whole ct clergy , upon which a consumption is determined throughout the earth , and to summon both the pope , and his cardinals , mount seigniors , iesuites , monks , f●yers ; and also all arch-bishops , bishops , arch-deacons , deans , and their officials ; also all parsons , vicars , curates , and all spiritual persons whatsoever ; also all learned linguists , scribes , text-men , translators , commentators , t●eaters , tythe-teachers , talkers of truth for their own turns , and trad●r● out of the scriptures , profit-seeking prophets and pastors , that for pay have made a prey of his people , and to plead with them for his flock , and to come down to fight for mount sion , and for the hill thereof , and to roar through the mouths of his prophets , against these many sorts of shepherds , that are now so loud , and full of noyses and clamours , to keep their flocks from fleeing from them , crying out , heresie , beresie , schism , quake●ism , fanaticism , &c. and to scatter their people from them , and to gather his own sheep into his fold , whom they have driven to and fro from mountain to hill , in the dark and gloomy day , and to take their prey from the midst of them , and like a lion roaring on his prey , when a multitude of shepherds is call'd forth against him , he will not be afraid of their ●ice , nor abase himself for the noyse of them : in a word , to stretch out his hand so strongly against them all , that those powers and people that helpe them shall fall ; and those priests , universities , doctors , schollars , and other students there , that are holpen by the earthly powers , shall fall , and they all shall fail together , and not be able to uphold one another , but be cast , as iezebell and her lovers , into a bed of torments together , and into great tribulation , except they repent of their deeds : and as the espousall of the university , priestly and clericall interest with that of the common-wealths , hath ever yet obstructed the proceedings of all parliaments and powers in this land of resolved on reformation , and prohibited their prospering in any of their undertakings , to perfect the propounded priviledges of the people : so in way of warning to you , whether you will yet hear or forbear ; whether i live to see it , or die before it , i here assure you from the lord , o ye the present powers in this english nation , the clea●ring of that mi●e and clay of the clergies councels to your iron , will never hold , but the stone cutout of the mountain without hands will smite your image , that stands on such a mixt , brittle bottom in the feet and toes of it , that it shall fall and become , before the word and spirit of the lord , in the mouths and hearts of his people , as the chaffe of the summer-floor , yea , as stubble before the wind , and the angel of the lord pursuing it . and albeit the business of rooting out all romish relicks yet remaining , remaines yet reeling to and fro , to and fro , in this nation , so that no man knows which way the scales will turn , and the case be cast , by looking meerly to mens managing of matters without , in such a wavering , unstable manner do things stand , while they are under the hands of such double minded men , as are unstable in all their wayes , nothing but wavering like the waves of the sea , driven to and fro , and tossed ; yet such as look inward , whose eyes and hearts are toward the lord , rejoycing in his highness , whose excellency is in the clouds , and hoping in his mercie , they are come within the ken and clear sight of rrromes utter ruine , in all three of her appearances in this nation , which are about the tenth part of the old roman empire , and of the p●pedome also in its late largest latitude , in which nations , at the sound of the sixt trumpet , the tenth part of the clergy or great city bbbabylon , the mystical mother of harlots and abominations , falls fi●st , rev. . . as an earnest of the fu●l , finall , and universall fall thereof , which comes after it , rev. . . in the plague of the seventh viall . and notwithstanding all that loathness to part with her , and pittifull pining after her , and pleading for sparing her , and often uprising to uphold her in her prelaticall , and presbyterian pontificalibus paroch●a'l preferments , and excrementirious university excellencies , and collegian exercises and concerrments , that is among the merchants that trade with her , and are made rich by the abundance of her delicacies : yet the feet of all these petty popelings must also slide in due time , and the things that come upon them and their pontificals ( though seeming to them sometimes to stand still , or give back again ) make hast : and as sure as the old m●nasticall , massy ministry and their maintenance and most foggy formes of ministration , holy water , latine letanies , ave maria's , misereremei's , pater nosters , te deums , trigintals , dirges , de profundis , m●rtuaries , peter-pence , and such like , were sent packing first , and after them the protestant imitations , and english images , of most of those popish latine ch●●ts ( viz. ) d●ans and chapters lands , easter-reckonings , offerings , mid-summer dues , christenings with crosses , marrying with the ring , churchings of child-bed women , bishoppings of children , and the fees belonging thereunto , goings on procession yearly to view the bounds of their parishes , and reading the epistles and gospels at such and such hedges , bushes , trees , bowings at the name of iesus , cringings before the altar , facings towards the east , high-altar-service , rayls , costly windows , crucifixes , holy vestments , lawn sleeves , canonicall coats , costly copes , sandals , su●plices , anthems , holy sing-songs , organ , and sundry other popish pipes and pictures , mattens , and even-songs , liturgies , consecrations of chappels , of bishops , priests , and deacons , ministers , cathedrals , and a number more of such like choristicall church geer , and the stipends thereto pertaining , which protestant services , saving the different language therein administred , and some certain expurgations of some grosser superstitions , in which the p●pish did exceed them , are now , as they once were under the pope of cante●buries patronage , growing back a pace into a lively , or rather deadly conformity to that of the romish synag●gue they were lately ●ent from , as chips of that old block , and certain slips transplanted and set in the same soyl , where thè old body of that oak , they were cut off from , once grew and flourished . so assuredly all that long train of p●pish trash , and mans tradition , used , whether in , or in order to the worship of god , in either universities , schools , colledges , or country churches , and the respective romish rewards belonging to the men , whether already made , or to be made ministers of this traditional , nationall ministration that yet remains ( viz. ) deaneries , prebendaries , presidemships , masterships , fellowships , educations in universities and colleges , together with the degrees there taken , of doctorship , batchellou●ship ( so farre as to the thing called divinity , and as in order to the ministry of christs gospel , and not only the great preferments and profits , but also the many fidling formalities and silly supersluities of scarlet gowns , with velvet-plush , of sattanically faced sleeves , the long rich sa●snet scarfes before , the silken snap-sacks behind , and their many odd mysticall mumblings , kissings , kneelings , bowings , bare-headed trottings to and fro , and gaddings hither and thither , about begging and granting graces , and much more for did service of this sort , that was wont ( if not lately left off and ceased from ) to be stood upon in our nursing mothers of naughtiness and heathernish canity . likewise all those countrey parish practises ( viz. ) christening infants , not in fonts as before , with gossips , but in basons , yet not without sundry of the old festivall customes , and plum-cake ceremonies , ( to say nothing of the superstitious observations of the old popishly consecrated sacred seasons , of christs-masse , candle-masse , micha●●masse , lam-masse , &c. celebrated and sanctified with more unholiness then all the year beside , which steal in apace again among many priests and people ) their singings of davids psalmes with doeg's spirit , by a line at a time , as the priest or clark reads afore them , in the ●ime and meeter that queen elizabeths musitia●s , io● hopkins and tho. sternhold , have moulded them into , which songs of the temples , wherein many people tell to god more lies of themselves then truth , ( while they say they are not pust in mind , nor scornfull , and they water their couch with their teares , when as they are as proud as they can look , and rejoyce to do evill , and scarce shed a tear in their lives for their sins ) must be turned into howlings , and the eatings and drinkings of gluttons and drunka●ls , and the communion of swine at their lords supper , and much more such miserable old mother-like manner of devotions and meetings together in the ancient mass-bouses , at the t●●ling of the great bell , or the tinkling of the saints bell ( as 't was commonly called ) more then at the found or true call of christs spirit in the conscience , who is now calling out of all such dead devoutry●● , together with the large popish pay of fat parsonages , vicaradge ; , blebe-lands , tyhes , augmentations , &c. much of which for an hour or two's work in a week , is by persecution plucked from many poor folks families , that in conscience cannot contribute to the upholding and maintaining of such a mess of merchandise , and den of thieves . i say all this p●pish and priestly bag and baggage , must once march after that which is gone before , and be sent packing into the pitfrom whence it came , before ever this nation come to know true peace ; yea , wrath is gone out against it from the lord ; and those powers that piece , and patch , and dawb , and mend , and prop , and repair , and build up again , and plant , and maintain , and uphold , and help , and heal the fragments of that old fabrick , and form of godliness , where the power is denied , which god hath a purpose to lay waste , and pluck up , and throw down , and bring to nought , and confound , though they say in the pride and sto●●ness of their hearts , the bricks are fallen down , but wee 'l build with he●●en stone , wee 'll reform , and square the materials , but keep up the same parish popish form : the sickamores are cut down , but wee 'll change them into cedars , shall find , that as they seek to plant , the lord will pluck up , and what they build , the lord will throw down , and mingle their enemies together in battel against them , some before , and some behind to devoure , till they wholly and throughly turn to him that smireth them , and that he himself will cut off branch and rush , head and tail , even the antient and the honou●ab●● , which is the head , and the prophet that reacheth lyes , which is the tail , 〈◊〉 d●y ; for where the leaders of a people d● long cause them ●o erre , both themselves , and those that are led of them are destroyed , i●a . . to . be wife now therefore , o ye kings , b●inst u●● dy● ru●ers of b●s● nations , for they that by often reproofs are forced to ●eild to let gods israel go fully free to his own service , and then like p●a●●ah , are as f●●●ard●●d into refusals of it , when they are going , or into a pe●secution of them when they are gone , will undoubtedly know to their own utter over-wh●lming and destruction , that deliverance will arise some way or other to his people , that their chariot wheels shall be taken off , that their drivings on after them in the dark , will be but heavily and too sl●wly to ●ve●tak● or bring them back again ; and that the lord himself , who hath placed between them the pillar of fire , to be a light to the one , and a cloud and darkness to the other , doth at this day ( as of old ) fight for israel against the egyptians , &c. sides with his redeemed and ransomed ones , against all whose hearts are turned against them , to grutch at the liberty once granted them to go , so as to seek to intangle , or to reduce them again into bondage : for men are now ( as god himself is ) in earnest , and not in jest● , about the matters of god and truth ; and the power of the lord is with them that stand up , and are valiant for the truth , and not for the empty shews of it only in this and t'other outward form ; and god himself is risen , and rising in the saints , to be avenged on the flattering foes of his people , and really resolved to bear no longer , but to break the head , and wound the hairy scalp of every such a one as goeth on still in his trespasses , and every plant shall assuredly be plucked up , which the heavenly father himself hath nor planted . let us hear then the conclusion of this whole matter , into which , if i have deviated any thing largely , yet that business can plead its own excuse , sith it s not meer method so much as matter of profit that i mind , who know , that though the prohhesie of smoother and sweeter things is more desirable to most , yet omne tulit punctum qui miseuit utile amdro . he hits the nail on the head more , that ministers bitter and rough reproof , where need is , then he qui miscet inutile dulci , who divines smooth , ngared bits , and sweet deceits ( as our divines do ) to mens undoing ; and that he who faithfully holds forth the trouble some truth , shall find more favour ( as with god for ever ) so with men at last , then he who feeds them with lyes , and continually flattereth them with his lips : and besides , by your difficulty to believe that god hath any true prophets , or infallibly inspired messengers of his in these dayes , i have been drawn not aside , but directly to the proof of it for your sakes i.o.t.d. and such as are deluded by you ; to whom my love is so great , that as ye have by your denying any such theopneustian , divine inspiration , revelation , motion , immediate mission as of old , compell'd me to go a mile with you out ( if it be out ) of the way ; so i have gone along with you , or at least over against you , no less then twain : and now i hasten to make an end with you altogether . of what hath been spoken , then this is the sum , there are prophets , and men mov'd , led and guided by gods infa'lible spirit , that by it are fitted ( though ye deny it ) to open scripture ; nor was it ever since it was a scripture more open'd by that infa'lible spirit , then now it is , and is soon to be ; yet for all this , men that have no more then the outward moses , and the prophets , do not believe , nor repent , because they listen not to the light within , that calls for doing to all as they would be done by , which is the law and the prophets , saith christ , matth. . for want of attending to which , they not only repent not at the call of their own dead prophets dead preachings , who are yet living in their trespasses and sins , but for the most part also , not at the preachings of such as minister from the life ( and not the dead letter only ) who are quickned and made alive again from their trespasses and sins , and so not heeding the light , here 's no repentance yet , though they be warn'd by such as are risen with christ , and sent unto them from the dead . chap. ii. now then to make a more full and final enquiry into the cause of that foresaid grand and imp●nit●ncy , is it for want of that saving light of god that is ( if heeded ) sufficient to guide all men , even to that repentance which is to salvation , that is never to be repented of ? nay verily , not so neither , for all men have from god and ch●ist a light within them , ● measure of that true light ( saving i.os. and t ds. i. t●mbs , r. bax. dark conceits to the contrary ) which is sufficient to bring them that follow it to salvation , but only that it s not attended to : and this , together with that about the letter above spoken to , which ye lay as your chief foundation , being the chief matters at first intended by me to be controverted with i.o. but that well nigh at my beginning in carnest to enter the lists with him , t. ds. two young cub● : , one some while after another , coming out upon me , occasioned me to make many an extravagant vagary after them , into some other doctrinal , accountative , and narrative businesses , for the truths sake more then my own , that people might no longer ( unless they will ) be led aside from it by his lyes , and gu●●'d with his guilded glosses and counterfeit colours , wherewith ●he ●awbs , and smooths , and sooths them up in sin and sinister su●mizes against the truth , and the tellers of it in the points abovesaid , and covers himself , and his false doctrines of iustification , of saints in sin , personal election of all but a very few , non-pu●gation from sin in this life , and sundry others , either more directly and largely ( as that of iustification ) or more briefly , occasionally , or but interlinearily resured before , in which i.o. is as co-incident with him , as he with i.o. in the rest . i shall now betake my self to some more single ( though short ) animadversion thereof , as it lies in difference between the qua. who hold it out for truth , and i.o. t.d. i.t.r.b. and the owners of their books extant , in which they oppose the qua. in print very much , if not more then in any other whatsoever ; and so i shall have done with them both at this time . and first , i shall begin with t.d. his two do-littles , and take account of his mighty weak mannagement of his many meanings , as to that matter of the light against the qu. of which in many things , he means much what as i.o. does , and is confused and contradictory to himself not a little about it ; yet i must needs say , not by ten-fold so much as i.o. is in his mad mang●nization of his mind in this matter ; howbeit , t.d. as to his dispute , goes clear beside the question , as it was stated about the light , as he did about the letter , and iustification , and strikes much more upon the anvil , then on the iron , and yet he gives us the quest. too , at the very beginning to dispute it , as he did those two about iustification , and the scripture ; as may appear by what follows . the question between the qua. and t.d. was as he relates , p. . of his . pamph. viz. whether every man that cometh into the world be enlightned by christ ? which when r , h. affirmed , t.d. ( as himself relates ) replyed thus , viz. but what light is it you intend ? we grant that every man hath some light , by which he discernes ( though dimly ) many sins and duties , and severall divine attributes ; but the mystery of godliness , as it is summ'd up , . tim. . ult . god manifested in the flesh , justified in the spirit , &c. we deny that all men have the knowledge of . to which question of t.d. what light is it you intend ? when r.h. honestly and truly replyed thus , viz. the light , i.e. the light of christ ( about which only the question was ) is but one . t.d. replies thus , viz. the lights mentioned , viz. ●aturall and supernaturall light are two ; and though all have the one , yet few have the other . rep. . here let all reasonable men judge , whether thou t. d. dost not clearly yeild us our question , which was not at all about the measure of the light , whether all have the same measure of it or not ? for we affirm not that , but whether all have some measure of that same light that shines from christ , the light of the world , yea or nay ? not whether all have so much , as whereby they actually see all the things of god , and the gospel , which are to be seen , or arè seen by some , but whether every man hath some or no ? i.e. so much as whereby to discern some of the things of the spirit of god and the gospel , severall divine attributes , and many duties , i.e. so many , or such as god requires of him in particular , who requires of every one according to the ability and degree of light he giveth , and accepteth every one according to what he hath from him , and not according to what he hath not ; which measure walking answerably to , they stand excused , uncondemned , alias , justified in the sight of god , but rebelling against stand accused or condemned : and this t.d. thon consentest to , and affirmest with us , so clearly , that all thy after dispute upon it does not fetch that again which thou grantest to us , it being about another question of thy own starting , which we deny not , ( viz. ) whether all have the actuall knowledge of the mystery of the gospel in the light yea or no ? for mark , we grant ( sayest thou ) that every man hath some light , i.e. is in some sort enlightened by christ ( for thy grant is to the question above , whether by christ or not , or else thy answer is beside the purpose ) and besides p. . thou denyest not , but the gentiles afore christ were enlightned by christ ( as god ) ( though yet to the contradiction of thy self again , as if the being enlightned to know , and a man knowing were all one , thou there sayest they were afarre off from the knowledge of that ) by whose light be discernes ( though dimly ) ( and how dimly or clearly is nothing to the purpose ) many sins , and duties , and several divine attributes . in which words thou sayest as much to our purpose as we would desire thee . it s ill stumbling at the threshold t. d. at the very entrance of thy work , and yet no lesse thou didst again in limine at the very beginning of our disputation with thee , , about the scriptures being the word of god , as is to be read in thy own relation of the second dayes work , p. , . of . pamph. where thou sayest the question i promised to discourse upon was , whether the scriptures were the word of god ( and that indeed was the question ) to which , as soon as in answer to thy desires of knowing what i held about it , i denyed that the graphe , the gramma , the scriptures ie●te , writing , or outward text is the word of god , thou repliedst by way of compliance with me , saying , you cannot believe us so simple ( surely ) as to affirm the scriptures in that sense to be the word of god : and i say , if not in that sense , then in no sense are they so truly and properly , that i know of , but i.o. his foresaid non-se●s● , who , howbeit he is forced to confess ex. . s. . . to the yielding the cause to the qua. that the matter contained in it only is said to be so , but that the scripture formally considered , or the littera scripta , or letter written , is not within , and is not intended in those innumerable places of scripture , where the word of god is said to be preached , published , multiplied , received , which , as is shewed more at large above , is as non-sensicall , as for a man to say , that the lantern ( though formaliter it be not so , but only the light that is contained in it , is so ) doth yet challenge to it self that name of the light , as its proper name , yet engages himself against the qua. in vindication of the word of god to be the proper name of the scriptures ; so truly , that those are injurious to it , and oppro●●ious reproachers of it , who will not allow it to be properly called by that glorious title . so thou engaging thy self in vindication of the scriptures to be the word of god. giving us the question to have been debated , flinkest away into the proof of another matter , saying , that ye upon the matter contained in the writing ( which , say we , is another business , the holy truth that is there told , and the light and word of god , law and gospel there witnessed to , being a thing to distinct from the scripture of it , that as it is now where the letter is not , and was two thousand years before the letter was , so it will be for ever , for its an euerlasting gospell , when the letter of it shall be no more ) whether that be your rule of faith and life ? a matter in no wise denyed by the qua. if not only by the scripture ye mean ( as properly ye cannot do ) the holy doctrine , truth , word , light , law , gospell of christ therein declared , to be in some measure at least in the heart of every man , preached in every creature , that they may hear and do it ; but also by thy term , our rule of faith and life , that which de jure ought to be your rule ; otherwise if ye say even of that de facto , that it is your rule , or in esse actuall that which ye do actually and indeed walk by ; i deny even that also , for howbeit ye should own that also , ( and not the letter and text only , as i.o. doth ) yet so farre are ye from so doing , that if thou do not , yet at least i.o. both doctrinally and practically denies , and damnes it down , as a meer nescio quid of the qua. coyning . moreover much what in the same manner dost thou in the point of iustification , give us no lesse then the question , as to the termes wherein it was stated , and then startest a new question in thy sophisticall s●● it of subtil●y , which is so familiar with thee , that it 's seen by any that are but ●● unculi only in the thing called dispute , by staring and translating the old one under new termes . for witness thy own disagreeing , counterfeited account thereof , p. . . pamph. the new termes , wherein ( that thou mighest the more easily wrong me by thy wrong representation of me to the world , as a rank papist , and render me suspitious , and the more securely write me out , as thou do●t in the second page of the lying narrative of thy second pamp. under that traducing title , of one suspected to be a iesuite ) thou with much ado ( as thy phrase there is ) drewest and wrestedst the quest. into , and ●ayest ( on thy own head ) they were slated in were , whether our good wor●s are the meritorious cause of our iustification ? which i hold in the affirmative no further , then as by our good works are meant the good works of god , and christs own working in us by his spirit , which ( though most truly his ) are by the spirit it self vouchsafed that name of ours , witness isa. . . not as by ours , those only of our own working in our will , wisdome , and strength , are expressed and intended , for all such are our righteousnesses , which i ( who own none of christs working in us to be so , as thou t.d. blasphemously dest , if p. . and . of thy i. pamp. be rightly , soan'd ) do own to be but durg , l●ss , and filthy rags , according to isa. . . but the true terms of the quest in which it was stated and debated ( if we may , as sure enough we may , believe the joynt testimony of both thy self , and those gentlemen and ministers in the margent , as in thy epistle thou stilest them , of whom there thou sayest also , they are witnesses of the terms of the questions agreed to by the qu. before the testimony of thy single ; double , lying , self-contradicting self ) were otherwise ; witness thy own relation thereof in thy lying narrative , which hath not any thing at all of that little truth that 's in it , more true then this , wherein p. . pamp. setting all these witnesses ( viz. ) hen. oxenden , io. boys , esqs ; n. barry , t. selyard , c. nichols , ministers , o're against it in the margin , to testifie the truth thereof , together with thee , thou relatest thus ; the terms of the third quest. were , whether good works be the meritorious cause of our iustification , which was expresly affirmed by them , i.e. by the qu. * in which terms , staring the question without that term our , which is of thy own fois●ing in the other place , where , even thereby , on thy own head , thou alterest the stare thereof , and makest it clearly another question : i affirm it to this very day , and ever shall to the faces of any of you ( as occasion is ) yet owning no works to be truly good , but what are done by the believers in christ , and his light , and done by christ , and his power and spirit , whether in their persons , or his own , who never did evil work in his , or ( without blasphemy ) in paul , that can be call'd ( as thou call'st that he wrought in paul , and works in us ) pauls own , and ours , which is but dung , less , and filthy rags ; or deserve condemnation , or any less then justification , both of himself and his saints in the sight of god , by any good work that ever he wrought , either in himself , or them . and so my argument , a contrariis , ye so ball and squabble with me about , was both intended , and urged in effect , ( viz. ) if evil works deserve condemnation , then good works no condemnation , alias , iustification ; but this is true ; therefore the latter . which question so stated , thou t.d. not only affirmest with me : for thou neither dost , nor da●est deny , but that we are justified by the good works of christ , or that any of his worksare not good , or are a violation , and not a fulfilling of the law , only thou foolishly flamst it off with his good works done , ad extra , and not ad intra , without only , and not within us , thy folly in which i have largely enough manifested before , but also urgest the same thy self , p. . . pamp. thus ; viz. evil works , which are the violation of the law , d ▪ serve condemnation ; ergo , good works , that are the fulfilling of the law , deserve salvation , and we know no good works such ( sayest thou ) but christs ; and so say we too . thus thou givest us that question also . and this g.w. tells thee of , and turns upon thee in his reply to thy first so plainly , that thou dost but add to thy shame in thy reply to him again , p. . of thy . pamp. which begins with a flat lye , which i 'le note here , now i have it in hand : i did not ( sayest thou ) directly affirm that good works , which are the fulfilling the law , deserve salvation , but that from the rule of contraries ( which s.f. urged ) we might so argue . now if thou confess , that by that rule we may so argue , then the thing is so secundum te , or else thou canst not truly say we may so argue , and that is as directly to affirm it as one need be desired to do : so thou hast not much mended thy matter , nor by thy lye lick't thy self sound of what g.w. laid on thee ; but indeed thy words , as thy self repeatest them in thy first pam. p. . are directly positive , and not suppositive ; for after many other positions , thou layest down that thus , viz. and again , thus the rule will allow to argue , which if it be not so , then the rule will not allow us so to argue : as to what follows in that rep●y , as its excentrick , as to my purpose here to meddle with it , so it ( as well as well nigh all thy doctrinal doings in thy second trifle ) is no more then what is by praeoccupation answer'd above in my occasional considerations of thy first , term'd the qua. folly , to which thou referrest thy reader so much , that thou mightst well nigh as well have said no more to the world in reply to g.w. then thus ; viz. for an answer to g.w. i refer the reader to my qua. folly , which he hath already answered : therefore i shall say no more to it here . so in those two quest. as i have shewed , thou givest us the quest. and then fallest in with us , in a seeming shew of fighting with us about other quest. which we deny no more then thou , and thou thy self affirmest as much as our selves ; and so is it in this quest. about the light : thou confessest with us , that all have seme light , but ( sayest thou ) the mystery of godliness , as summed up , tim. . we deny all have the knowledge of : and p. . if your meaning be , that the knowledge of the gospel is vouch safed by christ to every man , either i expect your proof , or shall prove the contrary : and so upon a taking it for granted ( as thy own and i.os. manner mostly is ) before it s given thee , for no such thing did we or r.h. consent to , by speech or silence , saving thy hasty prate ( and so g.w. tells thee in his reply , to whom thou , having as little to plead in excuse of thy rash charge of us , replyest as little in proof of it ) as that the knowledge of the gospel is vouch safed to every man ; for we own , as g.w. there sayes , that some are in the darkness and ignorance of the gospel , though the light is in them , that is able to bring them to know the gospel , which they disobeying , and not liking to retain god in their knowledge , are blind unto . i say , taking , or rather rashly raking that for granted that was not , thou proceed'st upon that score plainly , belabouring thy self in evincing a business that none gain-sayes , viz. that all men do not actually and truly understand the mystery of godlinesse and the gospell ; and as childishly arguing all along , a non actu ad non potentiam , a non esse ad non posse , from mens not knowing god and christ , that they are in no capacity , by a measure of light shining from them into their consciences to know them . the mystery of godlinesse ( sayest thou ) we deny , all men have the knowledge of ; and so p. . . pamph , 't is spoken of as a distinguishing mercy , to know the mystery of the kingdome of heaven , it was given to the disciples , not to others , matth. . . rep. to which i reply , who doubts of this ? it was hid from some , and the knowledge of it given so some , not to others ; but who were these some to whom given , when not to others ? were they not the disciples that learnt at the lips and light of christ , what he taught them , and saw willingly what he shewed them ; when the rest ( who might else have come to know , and have had it given them to know as well as these ) were such as had it declared in them , with the righteousness thereof , but that they shut their eyes , stop their own ears , lest they should see and hear that , which was contrary to their evil deeds , they were ●●ath to leave , and reproved them ? but what of this , are they therefore without the light that shewed it , and the meanes of the knowledge of it ? what idle arguing is here ? the mystery of godliness as summed up , tim. . ult . god manifest in the flesh , justified in the spirit , &c. we deny as well as thou , that all men have the knowledge of , for without controversie it is great , and so great , that ( saving all that knowledge thou thinkest thou hast , and wouldest be thought to have of it ) it remains yet a mystery to thy self : but what then ? will it therefore follow , that all men , in case they come to his light , are not enlightened by christ in some measure to know it ? because all are not enlightened so much as some are by christ , and all do not know what they might know , if they hearkened to christ , and heeded that light they have , therefore some are not enlightened by christ at all : here is the sum of t. d's . arguments ; and ( as i shall shew anon ) of i. o's i. t 's . r. b's . also against the saving light of christ's being in some measure in all men . the consequence whereof is as inconsequent as his , who disputes from the power to the act , or rather from the non-being of a business , to the non-possibility of it to be , to which from the other no wise man , nor any who is not more sophisticos then truly sophos will once offer to argue . to be without knowledge is one thing , to be without the meanes of it is another ; to be ignorant of the mystery of godliness , the gospel , and kingdome is one thing , and not to be ( in potentia , eriam proxima ) in an immediate possibility to know it , or to be utterly without any of that light which leads to it , is another . men may have light to see by , and the faculty or sence of sight too , who yet may shut their eyes and not see at all : men may have the faculty of understanding given them from god , whereby to know him , as iohn . he hath given an understanding , i.e. th / / : pmat faculty , that we may know him , that is true ; and this all men have , the inward visive faculty ( unlesse fools that are d●fective in their naturals , who yet have the faculty too , for defect in it doth not nullifie it ) though thou t. d. p. . f●●lishly and absurdly limits that as a speciall gift to ●ome only , as if the nations of men were without the faculty of understanding , whereby to converse with spirituall objects , if revealed to them by the light , and it be heeded ; and some are in the actual understanding of him that is , 〈◊〉 , and that is indeed the special gift of god to such as walk by that light , and in th●● light th●y have , as iohn and christs disciples did and do . and over and above that faculty they may have a light to di●cover sp●rituall objects to that understanding , and ●o enlighten them ●o , that they may savingly 〈◊〉 , and yet may never come to kn●w for all ●his , in case they come not to this light , as evil ones do not , iohn . , . but hate it , and chuse rather willingly to be ignorant , not delighting in , but saying to god , depart from us , we desire not the knowledge of thy wayes . from may be to must be is such a 〈◊〉 sort of sillogirt a●●tion , as is not owned in foro academico , in the schools of meer animall , naturall men , much lesse of christ and christians . and so that men know not , see not , therefore they may not , cannot see if they will , have neither eyes , nor light , this is as meer a non-sequitur , as to say of such as , not being willing to behold it , shut their sore eyes against the sun-shine , that therefore they have no eyes , and the sun shines not at all upon them . yet this is the common topick from whence our divines t. d. i. o. i. t. r. b. as we shall see by and by , and in a manner all our be●ghted doctors draw their dreams and deeply dark arguments against a measure of christs saving light so shining in every one ; and the ( now empty ) quiver out of which they have no● spared till they have spent all they have to shoot , too shoot their sharpest shafts against the quakers : not having so much light left in them●elves , for want of walking in time by what they had , as to heed that men may know that , if they be not wanting to themselves , which , if they be by not trading with their talent , they may also be as ignorant of , as they might have been knowing in . t. d. sayes , every man hath a light , and that light is from christ too , witness his own saying , wherein unawares he over-shoots himself again , to the contradicting of himself , yielding up the question to us , p. . pamp. expounding iohn . . viz. christ enlightens every man that is enlightened ; from which ( ad hominem ) i argue back upon himself , out of his own words , viz. christ enlighteneth every man that is enlightened ; this t. d. aserts from iohn . . but every man is enlightened , hath some light , whereby he discernes many sins , and duties , and divine attributes ; this t. d. cannot deny , for this is his own , p. . therefore t. d. ( though to the shame , contradicting and confounding of himself he does so , yet ) cannot rationally nor honestly deny what the qua. affirm , that every man is enlightened by christ the light of the world , and mediator between god and man. indeed t. d. sayes , 't is but dimly , that all men discern some sins , duties , divine attributes . repl. to that , as it s nothing to the question , so i reply , every man discerns them not so clearly as he might do , because he heeds not so heartily as he should do the light that shewes them . it s nothing whether men see and understand or no , it s enough , that the light shines into their hearts and understandings , to give the knowledge of ●●d , and so it doth in them , who are yet in darkness , and in a stare of it , for the true light shines in the darkness , though the darkness comprehends it not , joh. . . t. d. thinks he mends all in p. . of his . pamp. by eph. . . ye were sometimes darkness , but now light in the lord. rep : what then t. d. did not the light shine in them when they were darkn●ss , and did not comprehend it , because not turned to it , as now they were by pauls ministry , who was sent to turn men from the darkness to the light that shines within them , by which they became light in the lord ? yet if your meaning be ( sayest thou there , and that is our meaning indeed ) that all men have the light of the gospel within them , only all m●n do not obey it , 't is contrary to the scripture . rep. why so t. d ? he opposes the state of darkness ( sayest thou ) in which they were , to their present state of light . rep. what then t. d ? because they were in a state of darkness , had they no light shining in them , by taking heed to which at last they came out of it into a state of light ? how often shall i need to tell thee and i. o. that for the true light , and kingdome , and gospel , and righteousness to be in us ( in semine , in the seed ) is one thing , and for us to be in that , is another ; the kingdome of god , even the seed of righteousness , peace , spiritual joy ( as evident as the contrary seems to be to blind i. o. ex. . s. . who there sayes , in omnibus non esse justitiam , pacem , gardrum in confesso est ; its evident , that righteousness , peace , and joy , are not in all ) was sown in the pharisees , as the word of god is in four sorts of ground , whereof but one , that is the honest heart , that receives it with meekness , when there implanted , inlaid , ingrasted , brings forth the fruits thereof unto perfection , though the pharisees never entered into it , witness t. d. himself , who howbeit he joyus with i. o. in saying from luke . . the kingdome was among the pharisees , only in the ministry of it without ( mistaking it to be en umin , as if 't were 't were enough against him ) for entos umon , which i. o. confesses is us'd but once more in all the new testament text , matth. . . where it signifies the very inside of a vessel , yet joyns with me also , both against i. o. and himself too in the same place , p. . . pamp. saying , the expression may import , that the kingd●me , which upon a mistake ( such a one ( say i ) as upon which our pharisees look for it without them at this day ) they did look for without them , was indeed a kingdome within them ; and yet he sayes , this kingdome in them was threatned to be ( and was too ( say i ) at last , as it shall from you ) taken away from them . how often shall we need to tell you ( ye blind and deaf ) that to have light shining in one is one thing , and to be in it , in a state of light , and the children of it , is another ? to have the gospel preached in men is one thing , and for men to learn the mystery of it is another ; the gospel is preached in every creature under heaven , paul sayes , col. . . en pase te ktisi ; yea , have they not all heard , saith he , rom. . ? yes verily ' ( alluding to psal. . ) by which allusion thou thy self also expresly confesses , t.d. p. . pamp. the apostle would intimate , that the knowledge of the gospel should be of as large extent in the publication , as the knowledge of god by the ministry of the heavens and the firmament ( which is so to every individual man , that there 's neither speech , nor language , male , nor female , where their voice is not heard ) the found is gone out into all the world , and their words ( even christs and the spirits within , for the outward words and writings of men , preaching the gospel thereby , have never yet extended nor reached so largely as to all men ) to the ends of the earth . yet all have not obeyed the gospel ( saith he ) no not israel it self without , of whose having the outward letter of the statutes and iudgements ( which thou as sillily callest ( against thy self too , as g.w. truly tells thee in another case ) callest in both thy pamphlets the supernatural light , or knowledge of the gospel ) thou keepest such a scraping , as if that fleshly natural seed of abraham , and their natural fleshly wayes of knowing what they know , which was little of the mystery , cor. . by that natural reading and poring upon the letter , as ye also do , were the most supernatural men and means , as to the saving knowledge of the gospel , in all the world ; whereas the iews were as meer animal , and naturall , as your selves , who savingly know nothing by the letter : i say , that israel it self obeyed not ; and why not ? because as husie as they were with you in their bible , they regarded not , but rebelled against the strivings of the lord himself with them , by his light and spirit within ; therefore ( saith paul , ver . . as the reason render'd by god himself , isa. . . ) all day long have i stretched out my hands to a disobedient and gain-saying people . also , that they have the light in them , who yet neither believe in it , nor are the children of it , but yet abiding in darkness , is as clear from chrihs own words , iob. . . . . . i am the light of the world , he i.e. he of the world , that followeth me , shall not abide in darkness , but have the light of life : walk while ye have the light ; while ye have the light , believe in the light , that ye may be ( it seems they yet were not so , yet had a light in them to believe in ) the children of the light ; some of which light was come , not unto them only , but into the world also , ver . . that who e're believes in it might come out of darkness ; and evil ones had it come to them , as well as such as did truth , though they came not to it as the other did , else they could not be said to see and hate it ; and so christ and the father , whose will was revealed in it , as they are , iohn . . . . and . . . . so christ is come by his light ( as the sun by its beams , into some dark dungeon ) into the dark world , the dark places of mens hearts , and of the earth that are full of the habitations of cruelty , dens of devils , cages of unclean and hareful birds , holds of cruel , wicked , fowl , and filthy spirits , to give life , and that abundantly , iohn . . yea , he came to the scribes of old by his light , not outward person only , to that end , yet they had not the light of life ; why so ? ye hear not gods voice ( saith he ) and have not his word ( which ye put from you ) abiding in you ; ye search the scriptures , which testifie of me , who am the life , and there ye look to have it , and come not unto me that ye might have life , joh. . . . . . wisdome , christ the wisdome of god reproves , cryes to men in their own consciences by his own voice , light , and spirit in their hearts , even to scorners , simple ones , fo●ls , that hate knowledge , and would poure out his spirit on them , as on others ; but some hearken not , hate , turn away , so are slain , and perish , not for want of warning , counsel , light from christ to lead , who is given as the one leader and law-giver to all persons and people , but for want of taking heed to him who teaches , and looking to his law in the heart which enlightens . thou call'st , as i.o. does , falsly , the letter christs light , and the only means that men can come to saving knowledge by , yet heed'st no more , then he to his , to thy own satisfaction , that all who have it , and look and read in it too , as the scribes did , have not the knowledge of god and his kingdome by it ; and yet if we should say of those men that come not to life by the letter , therefore they have not the letter , would'st thou not say of us , that we are mad ? mutato nomine , the argument is thine to us-ward , as concerning christs light in the conscience ; yet , nunquam videns id manticae quod in tergo est , thou canst not see it . the corinthians had the light shining in their hearts to give the knowledge , yet all of them had not the true knowledge of god ; and that they had not , when he shone by his light in them , 't was their fault , else paul could not have spoken it as he does , cor. . to their own shame : and this may stand as an answer to thy pedling reply to g.w. when he urg'd from cor. . . that the light shone in the corinthians hearts : in whose hearts ( sayest thou ) p. . . pamp. not of all mankind , but of the apostle , and some others , a small number , in comparison of the rest , who were not enlightned ; and to back that thy shameful blindness , in limiting the shinings of the true light into such a little nook , as a small number , thou boltest out much more , saying , from ver . . . the gospel is hid to them that are lost , and there are some to whom the light shines not ; not heeding ( as i said before ) that that may be in men , which men may hate , smoother , and hide in their own hearts , and be lost for want of the sight of , when not for want of the light it self ; that men may have the serse of sight , and the presence of light , and yet not see , but shut their eyes ; that that may shine in them , which , they giving way to the god of this world to blind their minds , may not shine out unto them ; as a candle may shine in a room , yet if put under a bushel , not shine out to it , and a talent to trade with may be given to him , who , hiding his lords money , shall reap little profit by it , and at last have what light he had within , taken from him , and be cast forth without , into the outer darkness . didst never read of those , that seeing and hearing , would neither see , nor hear , nor understand , nor perceive , as they might , therefore at last should not if they would ? and because thou askest in whose hearts ? i say , in the hearts of some , who did not see and know ; in the corinthians hearts , so that they all had the light , and might have seen , but only that some would be ignorant , and of such sayes paul , cor. . if any man will be ignorant , let him be ignorant . and sith thou sayest , not in the hearts of all mankind : i say , yea , of all mankind , if any be exempted , it must be the heathen that know not god , the wicked ones , that like not to retain god in their knowledge , that have not the law in the letter of it ( according to thy principles ) but such are not exempted ; for rom. . . that which is to be known of god is manifest in them , for god hath shewed it in them , even his eternal power and godhead , and the invisible things of god from the beginning , which ( in his own light within ) are clearly seen by the things which are made , for the heavens declare his glory , the firmament shews his handy-work without , and by his light within in the understandings of men ( taking occasion thereby to contemplate on his greatness and goodness , as david did , psalm . when i behold the heavens , moon , and stars , the work of thy fingers , lord , think i , what is man ( saith he ) that thou visitest him ? how excellent is thy name ? and such like ) doth god reveal his greatness and goodness in regarding the sons of men . object . that makes for us thou mayest perhaps say ; god by these preachers without gives the knowledge of himself to the heathen ; but what is this to your light within ? we confess ( quoth i. o. p. , , . that god reveals and declares himself to us by the works of his hands without , creation , providence , &c. his works teach , and what they teach they do it in his name and authority , p. . repl. the heavens , &c. declare the glory of god only passively , as books , on which by the light within men may see and read it ( as also they may in the outward letter , which more verbally , though lesse visibly declares it ) but not so actively as tutors , that make a verball discourse upon it , for that is done by the light within , by which that to●gnoston tou theou is said to be manifested more immediately by god himself in them ; for howbeit the works of god hands , the outward creation , have a more visible stamp or character of gods greatnesse and goodnesse on them , then the meer outward letter hath , that is the works of mens hands and fingers , though writing ( as inspired ) what they see by the light within ; and the letter , and outward character thereof makes a more formall , wordy narration of it , then the works do ; yet that which most powerfully , and effectually , and actually teaches daily what the other in their respective more obscure and inferiour wayes do declare , ad extra , must be something ad intra , which falls in with , and teaches men , even the spirit of god in the faculty of mans understanding and conscience , and the inspiration of the almighty , job . . that gives the wisd●m and knowledge of him , whether by , or without the other , which without the other ●an and often doth , to men born blind , give the knowledge of god , as those ad extra , can never do without this ; for whatever knowledge men have of god its by it , and whatever is to be known of god by men it is , as the sun by its own light , manifested by this of god in them only , and not by the outward seeing of a of a w●k , or writing ad extra , which cannot be seen themselves ( any otherwise then as bruits may behold them bodily ) without not only the faculty of the rationall wind , which is the eye , but the light from god also to manifest the object to the understanding which light is not eyes ( quoth i. o. p. . ) 't is not the visive faculty or understanding it self , but ano●hing , a b●am of light communicated from the holy spirit to the understanding , for the removall of the dark shades that are over the mind , whereby it is led to see and judge of truth , as men see by the suns light , or else they cannot , though they have eyes ( howbeit elsewhere , ex. . s. . to the shamefull contradiction of himself again , i.o. sayes , this light is the eye of the mind ; lumen hoc est oculus mentis ; and s. . lux est facultas illa intelligendi , opsis dianoias , omma tes psuches , ophthalmos dianoias ; making light and sense , or the visive faculty as one , whereas before he had said , one was not the other , o rotas ! ) for where both these are not , viz. eyes and light suitable to the object , and the one exercised , and the other improved also , deest aliquid intus , still somewhat within is lacking , either eyes or light , ( or as 't is in such as have not forfeited those ) willingness to see when they may , and men can no more see god by the letter , nor his works without , then beasts , that can with bodily eyes discern both the skies and the scriptures ; and in a word , unlesse the light within manifest this , and it be heed by men also , though there be both skies and scriptures without , obviated to men without , and that faculty of the understanding also within , yet can men in their minds come to no more true knowledge of god , then they can without the light of the sun without , which manifests them and it self also , see the outward sun , and materiall heavens with the outward eye : not only the faculty of sight in the eye , and also a light to shew the objects needful , ( else , as t.d. himself sayes , a blind man might see when there is light , and a seeing man when none ) but a third thing is needful too , i.e. an eye opened to the light , and to the object , else he that hath eyes and light too , may shut his eyes and not see it : and as whatever is to be known of god , is to be known by that light within , or not at all ; so by it are men capable to see and know , taliter qualiter , in such measure as they have of the light , not only some things , sins , duties , divine attributes , as t. d. dimly and diminitively delivers himself about this , but also , as they grow in it by degrees , everything , as well as any of the things of god ( to gnoston ) that are knowable , or to be known of him by man to his own salvation ; i say , in such a degree ( which varies not the case ) as men have of it , they may come to know all things answerably , taking head to it , and doing the will of god as revealed in it , and that not naturally , as by the help of a naturall light ( as our naturalists or meer animall academians call it ) but spiritually , as by such or such a measure of the spirituall light , that flows , not as i.o. sains , and t.d. would fain seem to make it also , as the rationall faculty it self , a principiis naturae , but from god , christ , and the spirit into the minds of men ; and in such wise as they know any thing in that , they know it spiritually , by a supernatural , and spirituall , inward , immediate revelation of it to them by god himself , whereupon ( contrary to that vsteron proteron of our carnal , naturall , and litteral preachers , who say that is supernaturall knowledge only , that is attained to by reading the letter , which letter with i. o. t.d. and the rest , is the spirituall light , and that but naturall which comes from gods own light into all mens consciences , which light they will by no meanes allow to be called spirituall , but 〈◊〉 naturall ) i affirm that to be but the naturall knowledge of the meer annuall , naturall man , that is scrued out by the improvement of their naturall faculties of reading , remembring , &c. in their academicall , arteficiall scrutinies into the scripture ; which naturall knowledge ( though theirs , who wrote the scriptures , to be by immediate spirituall revelation i deny not ) abounded among the iewish doctors , scribes , and meer naturall rabbies , that stole the true prophets words , yet knew not god spiritually by hearing his words , which are spirit , nor by that spirituall revelation , or inward immediate reception of ought from his own councell , light , and mouth , from which only comes the true spirituall understanding , little lesse then it doth among our modern ministers of the letter , who , not coming to the light , know as little of the spirit , & of god , who is a spirit ( though they read and preach he is a spirits from the letter ) and as little of the mystery of the gospell ( spiritually ) as they . though then i. o. and t. d. both call the common light in mens consciences , whereby they know much of god , of his will , as to marter of sin and duty , and of his divine attributes , iudgements , &c. and all the knowledge that comes thereby , but naturall , and call the letter , and all the knowledge that comes now by reading of that , only spirituall ; see t.d. p. , , , . of his . pamph. p. . . of his second , by the statutes and iudgements given to israel ( which with t. d. is the outward letter of the old testament ) are meant the supernaturall light or knowledge of the gospell ; but rom. . . which speaks of the light or law in the conscience , is spoken ( quoth he ) of naturall light opposed to the knowledge of the iews . and i. o. p. . the scripture is a morall and spirituall , not a naturall light : but that in all mens consciences he calls , p. . the light of nature ; and p. . where he calls that from the light a naturall knowledge arising from the innate principles of reas●n , and that which is from the reading of the letter , a supernaturall revelation ; ex. . ( where how to the contradiction of himself he also calls it spirituall and not naturall may appear anon ) s. . speaking of the qua. negant lumen hoc naturale esse aut itadici debere sed a christo & spiritu christi esse , they deny this light to be naturall , on that it ought to be so called , saying , it s from christ , and the spirit of christ , s. . lumen internum omnibus commune naturale est , the light within common to all is naturall ; and so proceeds , in suo genere , to prove it : likewise i. t. and r. b. say the same , p. . it is yielded , that there is naturall light from christ , given every man : such light as christ , as mediator , conferrs not on every person , but all sorts of men , is termed supernaturall : so p. . and elsewhere they call it , light by nature , and humane light : yet i say the quite contrary , the letter , and the knowledge it gives , is the naturall , as i have shewed above , by which wicked men , that corrupt themselves also in those things , come to know naturally , and not spiritually , nor savingly the mind and will of god , ex principiis naturae , by custome , often use , and memory , &c. as brute beasts may by outward observance and custome know somewhat of the mind and will of man , iude but the light in the conscience , some of which all have , and the knowledge that comes thereby is the spirituall , supernaturall , and not the naturall light and knowledge ; 〈◊〉 this in the power of god i trust in brief to make good against you all ; though enough hath been said afore to any but such as you , that will look for more proof of it then wise men would do . one argument , by which its evident to all that are not blind ( as ye are ) that the law in the heart , or light in all mens consciences , is not naturall , and so consequently is spirituall , is even this from whence t.b. concludes it naturall , viz. because opposed to the knowledge of the iew● : of the iews knowledge by the letter was but naturall ; the light within , and knowledge by that being opposed to it , must be not naturall , and so consequently spirituall ; but that was but naturall , for they were mostly but naturall men , and worse , as they are at this day , persecuting and opposing ever the things of god , christ , the gospel , and the spirit , and all that are born after it , and have the spirituall knowledge of the mystery by it , as the naturall knowers by the letter do at this day ; and that the natur all man discernes not any otherwise then naturally , and not savingly , and so not spiritually the things of god and the spirit , paul tells us , cor. . . and t.d. also tells us , p. . of his . pamph. from that very text of paul , where he gives this irresistat●e reason for it also , because they are spiritually discerned . whence i take occasion to argue further thus ; viz. argum. . that light which gives to discern savingly ( as heeded ) the deep things of god and the spirit , which none but the spirit of god and christ searches out , knows , and savingly reveals , and which , as to salvation , are not by the naturall man , but spiritually , and by the spirituall man only discerned , who hath the mind and spirit of christ , must be not a naturall , but a spiritual and supernaturall light , and the knowledge that comes by it is not natural , but supernatural and spirituall . but the light in the consciences of all gives to discern the deep thing : of god , & the spirit in some , i.e. in such a measure as it s heeded , which none but the spirit of god searches , &c. therefore it , and the knowledge that is by it , is not naturall , but supernatural and spiritual . the mino , which our sore-named divines do deny , is as evident to such as live in the light , as the light it self is , and not a little of it evidenced by their own handy-works who oppose it . two particulars there are in it to be proved ; . that the light in all manifests or gives ( as heeded ) to discern in some measure the things of god and the spirit . . that ( as heeded ) it manifests them savingly . as to the first , i need go no further then your selves for witness , we have it under your own hands ; t : d : p : : pamph. confesses of that light , of which all men have some , that thereby all discern , not may sins only , which are the works of the flesh , which the letter sayes are manifest ( not by it self , but ) by the light christ gives , gal : : compared with eph. ● , : but also many duties , and severall divine attributes . now mens duties to god , in matter of declining sin , eschewing evill , and doing good , and gods divine attributes are things of god and the spirit , or else neither i , nor those who wrote the scripture neither , know what the things of god and the spirit are ; for they tell us , that our duties of love , ioy , peace , meekness , long suffering , temperance , patience , and such like , are the fruits of the spirit , and that not fulfilling the lusts of the flesh in the sins of adultery , fornication , uncleanness , lasciviousness , hatred , wrath , strife , envy , drunkenness , revellings , and such like works of it , is the fruit , effect , and issue of walking in the spirit ; and if these , love , &c. be not things of the spirit , excuse me if i say the spirit which moved them to write that gal. . knew not his own things himself ; and if ye say that gods divine attributes , mercy , iustice , iudgements , truth , holiness , are none of his things , excuse me also , if i favour not foolish fancies so far , as to spend time , pains , and paper to prove they are to them , which is so clear , that 't were as idle a thing to make clearer then it is , as 't were to light a candle to shew a blind man , qui ad s●lem caecutire vult , that the sun shines : and that the light doth manifest not only sins and duties , but the said divine attributes also , as we have had t.ds. witness against him , so let us take i. os. testimony against himself too , and then we shall be pretty well as to that : which i.o. preaches it out in print in two tongues , lest one should not be loud enough , in english thus , p. . . . . . by the innate light of nature ( so he calls it ) and principles of the consciences of men , that indispensible moral obedience which he requireth of us his creatures , subject to his law , is made known ; by the light that god hath indelibly implanted in the minds of men , accompanied with a moral instinct of good and evil , seconded by that self-judgement which he hath placed in us , in reference to his own over us , doth he reveal himself to the sons of men ; the voice of god in nature ( so he calls it ) declares it self to be from god by its own light and authority , there 's no need to convince a man by substantial witnesses that what his conscience speaks , it speaks from god , whether it bear testimony to the being , righteousness , power , omniscience , or holiness of god himself , or whether it call for that moral obedience which is eternally and indispensably due to him , and so shews forth the work of the law in the heart , &c. those common notions are in laid in the natures of men by the hand of god , to this end , that they may make a revelation of him , as to the purposes mentioned , and are able to plead their own divine original ( mark , of divine original here , in-laid by gods hand , yet anon , flowing ex principis naturae ) without the least strength or assistance from without ; and in latine , ex. . s. . non tantum multae coinat enn●iai , &c. — englished thus , not only many common notions and principles of truth abide fixed in the understanding , by the efficacie of which , men may discern some divine things , and discern between good and evil , but also by the help of the conscience take heed to themselves , as concerning many duties , with respect had to the iudgement of god , which they know they are liable to : moreover , this light in all at years of understanding , by the consideration of the works of god , creation , and providence , manifesting his eternal power and godhead , and in some by the word preached , may be improved and confirmed ; but how far this light can direct , stir up , and provoke mens minds to yield obedience to god , and they by it be left without excuse , it pertains not to this place more precisely to discuss . one of the main things pertaining to this point , about the light to be discussed among the rest , yet i. o. i believe was afraid to thrust his fingers too far into the fire here , for fear lest pr●ying too narrowly how far the efficacy of this light extends , he should , being forced to see somwhat that he is loath to see , both loo●e his cause , and open his conscience too wide , and therefore would wade no further there . i need not open it to him that is not defective in his naturals , how in all this as , if not more abundantly then t. d. in that above i. o. confesses , and witnesses to the truth of the first part of my minor proposition ; viz. that the light in the conscience of all , as heeded , gives the knowledge of those things of god , and his spirit , which the spirit of god only knows , searches , and shews , and reveals to such as wait in his light , to have the mind of christ manifested in them therein , which the natural man , by a natural light , cannot so know and di●cern . only ob. if it be objected , those are the deep things of god there spoken of , cor. . which your light in the conscience of all is too shallow to search out ; yea , the glorious things of the gospel it self , the mystery of which t.d. who knows it not yet himself , for want of turning to it , sayes by that light within , all know not , and the natural man discerns not . answ. that the natural man , which is he that leans to the letter , and his own understanding , and looks not to the lord in his own light and spirit in the heart , as spiritual men do , and in the doing of which , men of natural become more and more spiritual , de facto , discerns no otherwise then naturally , not savingly and spiritually , i still grant , but a non esse , ad non posse still nil valet : our question is , how far that light ( heeded ) avails that way ; which i affirm is so far , that according to the measure of it in men , and their attendance to it , it leads gradually ( as the light and spirit , and anointing of god is said to do , such as abide in it , as it in them ) into all truth , the knowledge of the very deep things of god and the gospel , a dim shallow sight of which it gives to such as turn to the least beam of it in them : e. g. the iudgements of god , are one of the deep things of god ; thy iudgements are a great deep , rom. . . his judgements and the wayes of it , and wisdome of god therein , are a depth : o the depth●hewr uns●archable his iudgements , his wayes , past finding out ? no natural man , by the improvement of his natural understanding in reading the letter can know them ; israel did not , who had the iudgements and the statutes in the letter , for want of looking to the light and spirit any more ( excepting the few spiritual ones , and children of the light , that were ever hated among them ) nay , nor so much as many heathens that had and heeded the law , or light in the conscience , yet had no law in the letter , but were more sottish , stupid , fearless of god , ignorant and prophane , then the heathen , among whom the name of god was blasphemed for their sakes , insomuch that paul saith , rom. . the very uncircumcision , as to the flesh and letter , doing in the light , by which they were made a law to themselves , by nature ( not corrupt nature , as t. d. thinks , nor by the pure nature , in a measure restored , without , or abstract from the light , the things of the law ) were better to god , then the literal professing iew , and more just and justified , to the very judging of them , who by boasting of the letter , and circumcision without , broke the law in the heart , and less lyable to wrath then the other ; which shews how god counts more on obedience in morals , spirituals , evangelicals , without the letter , and literals , then on all burnt-offering and sacrifice , and lifeless conformity to the letter . yet the heathen themselves , by the light in the conscience ( though videntes meliorae by it , they did mostly deteriwa sequi , see much , and do little ) at least came to know in a measure within themselves , the very righteous iudgments of god , that th●se that did such things as they did , are worthy of death , rm. . . and thou i.o. confessest the same in thy words above-recited , iudicio dei se subesse cogu scunt ; and the light within , and moral instinct of good and evil by it , seconded by a self-iudgement placed in us : yea , ioh. . the light and spirit of christ , the saints comforter , that walk in it , is in the office of a convincer to the world , of sin , and iudgement , & the law , which is the light in all , is spiritual , rom. . . ob. and if ye say we grant that , but what of the gospel of the righteousness of god , and the riches of his grace in christ , and what of christ can be known in that light ? answ. if ye will needs count the iudgement and wrath of god , which is a depth unsearchable by any that look only in the letter , which only tells of his wrath , or by any , save such , as , living in the light , have come to feel it within themselves ( for who knows the power of thy wrath ? saith the psalmist ; none , say i , but such as waiting in the light , have felt the weight of his hand , while judgement and condemnation passed on their evil deeds ) i say , if ye will reckon wrath , iudgement , and the ministration of condemnation , none of the things of god , none of his deep things , nor the things of his spirit and gospel , because your eyes are out ; but reckon it to the law or old testament only , and not to the gospel , to which yet it truly belongs , or new , which is the ministration of righteousnesse and mercy : yet i answer further , that not only iudgement and wrath , but the righteousness , salvation , mercy , and grace of god in christ , and christ himself is preached and revealed in the same light , in which the iudgement and wrath is revealed ; as it is the effectual work of the law in the h●a●t , to accuse , reprove , and condemn him that doth evil ; so ( v●sinet apello , i appeal to your selves , who assert it is ) is it not its work to excuse , acquit , justifie him within himself , who declines the evil , and does the contra●y good ? is there true righteous iudgement done , where as well mercy , comfort , peace , and acceptation with god is not ministred to the innocent ( though abimelech the heathen ) when they are found in integrity of heart , to gentile as well as iew , as terrour , r●proof , rejection , and wrath to every soul that doth evil , iew or gentile ? beside , say not the texts afore-cited , that the spirit convinces the world of righteousness , as well as of sin and iudgement ? and that in the same light ( which is indeed the gospel , and call'd by paul so , and the power of god unto salvation ) in which the wrath of god is revealed from heaven against all ungodliness , and unrighteousness of men , that withhold the truth told them by god himself , and his light in them , in unrighteousness ; the righteousness of god also is even therein revealed , from faith to faith , among the iust , that turn to , and own the light , and live by faith in it , rom. ? i know and see how ( page . pamp. ) t : d : would make a difference , if he could tell how ( that he might maintain his natural , or rather su●te , natural di●course about the meer naturalness of that light , that shews sins , duties , divine attributes ) between that one light ( say i ) in which the wrath is revealed , and in which the righteousness is revealed , where in answer to that unanswerable saying of paul about the to gnoston tou theou , when g.w. used it against him thus ; thou sayest 't is meant of a natural light , whereas 't is said to be the knowledge of whatsoever is to be known of god , rom. . . t.d. replyes thns sillily . the apostle intends , that what might be known of god without the preaching of the gospel , was known to the gentiles , verse . . 't is by the gospel that the righteousness of god is revealed . rep. as if we must think the apostle in that phrase , whatever is to be known of god , is manifest in men , excluded and excepted the light of the gospel , and inward word , of which he talks elswhere , rom. . that it s nigh to men in their hearts : and col. . . is preached ( viz. ) in every creature under heaven , and meant only some nescio quid , i know not what kind of manifestation that hath nihil commune cum scripturis , holds no analogy with the scripture , because t.d. makes his shallow sensless say-so on the place , whose reply ( but 't is his usual way , when he has nought else to say , to make what additions to , and alterations of a text he pleases , and then to say , when there 's no such matter either expressed or implyed , it intends so and so , or it intends not so , though so said ; god indeed in many texts makes offer of salvation to all , but intends it only to a few ; by all , is meant some , by in us , in christ , and many of the like sort ) is not worth any other reply , then to tell him , it 's not worth a rush ; and g. ws. saying to him out of paul , stands o're t. ds. head still , for to gnoston , what is to be known of god , is any thing that tends to mans salvation , without such an exception as t.d. adds , to the making of paul there ( as he does god and the penmen in many more texts ) dissemble , like to t.d. himself , so as to speak one thing , and intend another , that destroyes the very sense of his own words . but saving t : ds : mis-meaning of that matter assuredly enough , the same that reveals the wrath reveals the righteousness ( & retro ) and that that reveals the righteousness is a measure of the light of the gospel of gods rich grace and goodness , that is given to impenitents , to lead them to repentance if they obey it , and so to forgiveness and life , or otherwise to leave them without excuse , when having trifled away the time of gods long-suffering and forbearance , in rebellion against the light , god comes in his righteous iudgement to take full and finall vengeance upon them : whereupon it is called the riches of gods goodness ( which is never the lesse to them , though they perish in their wills ) even to them that yet despise it , by which they are not left without faithful reproof , and warning within themselves , but are put in fair capacity for salvation from the wrath , for the despising of which light , that will not let them sin themselves to ruine , without stopping them , till they be obstinate , they treasure up wrath to themselves against the day of it . rom. . . . despisest thou the riches of his grace , &c. not knowing that the goodness of god leadeth thee to repentance , &c. arg. that which is the riches of gods goodness and grace to the very wicked that despise it , and perish , which would else lead them to repentance and life , must needs be a part of the gospel , and its light ; but such is that which leaves , and is in all men , in the very wicked , leaving them inexcusable if they repent not by it ; therefore that light in all men , iew and gentile , good and bad , is a measure of the light of the gospel , which ye puffers at it would fain shut up , from shining in common in al men , among a few such unhallowed elect ones , and seeming saints , as your selves ; for that the grace of god that brings salvation , where it is , to such as put it not far from them , should be said by us , as it was of paul , tit. . , . to appear to all men , is as damnable heresie with you in us , as 't is undeniable truth with you , as told by paul : yea , this ye are impatient at , that proclamation of grace , and good will from god to all men , with true intent that all should have it , that are as willing to have it as god is they should , or otherwise then pretendedly , as you make it , should be made : and yet the churl , that practises hypocrisie , and utters errour against the lord , and ( howbeit he sayes , eat , o friends , drink , yea drink abundantly every one that thirsteth , life , as well as death is freely and truly set before you , chuse life , that ye may live , and welcome , christ is come , that ye may have life , and that abundantly ) yet makes empty the soul of the hungry , and causes the drink of the thirsty to sail , by telling them that god freely proffers this to all , but intends it only to a few , would be called bountiful and liberal for all this , but it must not be in the day that is coming , wherein the eyes of such as see shall not be dim , and the eye of the old seer be darkened , the tongue of the stammerer tell the plain truth , and the mouth of the university student be stopped , and the lips of the lyar be shut up , isai. . , , , , , . this common salvation , iude . ye cannot digest , 't was wont to be said , bonum quo c●mm●n us eo melius : but if i should say ( instead of pe●us ) bonum quo communius eo melius , it were not more false latine then the tale of a tender of life from god to all men , intended only to a few , is the false doctrine of our undoctor-like divines , which false doctrine they contradict and confute themselves in also , if once they could see wood for trees , as fast as another can well confound them , while themselves tell us of , not only a special , but a common grace , which is the common distinction of the schools ; for if it be grace ( though common grace ) it must be a light , a gift , a part of the gospel of gods grace , out of which gospel no grace is , and such a part and gift too , as must at least , by its sufficiency to save such as improve it , put all in a capacity for salvation , and not sufficient only to leave them without excuse , and aggravate wrath and condemnation upon them , otherwise that grace is no true grace or favour , or if it be , give me none of that grace , take you ( o ye graceless gravers of that grace , whose graven image it is , that hath a being only in your imaginations ) that grace wholly to your selves , that is given for no such gracious end or purpose , as to put men into possibility of salvation ( as upon your principles of personal repro 〈◊〉 , this common grace does not ) but only to render them unavoidably lyable to sorer condemnation , and fuller wrath , then they should ever have known , had they never had it . but what e're ye carve to your selves in your own conceits , god had 〈…〉 to the whole world , as well as to you choice sinners , and in as fair a capacity ●●ally to partake of it are the very heathen , who by you are rep●obated by the lump , as your antichristian selves , except ye repe●● , ●u●● then i●●e by your books ye have ever , yet done , to a ●ound and sin●● acknowledgement of the truth : nor did god send his son a light 〈◊〉 the w●●● , that mostly perish in their wills to any such intent , that the world it self should be condemned , but that the world through him might be saved . so then it s no less then a measure of the light of the gospel it self , a dram , at least , and degree of gods grace , and that not natural , but spiritual , supernatural , sufficient for men , and saving to such as submit to be taught by it , which from god is imparted , and by his hand ( as thou i.o. speakest ) indelibly implanted in the minds of all men , whereby his things , and the things of christ , and his spirit , come by such as wait on him in it , to be both spiritually and savingly discerned . and ob. if ye object yet further ( as some do ) we yield that what is to be known of god , his invisible things , his eternal power and godhead , divine attributes , and our moral duties to him , in declining moral evils , and doing much moral good , as to our creator , eternally and indispensably due , are manifested in measure by that common light , but deny that any thing of christ still , and of the mysteries of the gospel is so , and so it s still but a natural , nor a spiritual light . answ. though what i said above from cor. . concerning the things that eye hath not seen , &c. and the deep things of god , which must be of the mysteries of the gospel , might suffice ; yet i shall add thus much more , viz. that it savours of little less then a little of that gross darkness which is to cover the earth , and its people , when the light of god arises upon his own , to say that god can be known in , or by any light , in which christ first is not known : i know this is a riddle to you rabbies , and may seem to all sottish seers as a piece of a mad mans divinity , but i dare aver it to be truth , though i can't believe many of our english infidels will believe it , till they see it so clearly , that they cannot chuse ; for how many wayes of knowing god ye may coin to your selves , in your own conceits , i care not for knowing ( for more then a good many ye have ) but this i know , that if the scriptures be true ( as i know they are ) which ye profess to be your rule of tryal for all things , there is noe true way of coming to the true knowledge of god , so much as a iudge , much less as a father , but one , and that is neither the scripture itself , which tells of that way , nor any thing else , but christ himself , and his light , to whom god hath committed all iudgement , which iudgement he administers by his light , before any see his face , as a father , in righteousness and live : he hath given forth a light to the world , whereby to know himself , but this light is in his son ; he that hath the son , and believeth on the son , in whom is the life , and his life is the light of men , hath everlasting life ; he that hath not , and believeth not in the son , hath not life , though he is capable of it , but by the light in which he stands condemned , the wrath of god yet abideth on him : so that whereas ye say there 's knowledge of god , but not of christ , by that universal , internal light , there is in truth no knowledge of god at all , but in the light of christ , who bears his image , who gives forth the light of the knowledge of his own glory in the face of iesus christ : i am the way ( saith he , john . . ) the truth , and life , no man cometh to the father but by me : the father reveals the son in men by his light , before he reveals himself , gal. . . so that as no man knows the son , but he in whom the father reveals him , so no man knoweth the father , but the son , and he to whom the son will reveal him ( as he will to all that wait and walk on in his light ) let him search ne're so long after , or in the letter , mat. . . ioh. . . . till he feel after him in the light within himself , in which only god , who is not far from every man , though most men are far from him , is to be found act. . no man hath seen god at any time , the only begotten son who is in the bosome of the father , whose out-goings from thence have been from of old , mic. . . as well in a way of manifestation of the fathers mind to men , from the beginning of the world , as in way of eternal generation , before the world began , prov. . . to . though t.d. not knowing the lamb slain from the foundation of the world , knows not how to say amen to this . see page . of his . pamp. he it is , that by his spirit and light within , which the letter only relates of , doth reveal him , ioh. . . men must know christ , i. e. in his light which cornelius was in , which is his day , that abraham saw , whether they ever see his fleshly person , yea or nay , before they can know god , who is known in nothing but his own light , the son , who is known in nothing but his own light , the spirit , that comes from , and leads to him ; so that to say , as a professor of note said in a publike assembly in ireland , of a friend of truth , call'd a qua. whom i know , having heard him speak , this man knows much of god , but little of christ , is little less then a bull that favours , for all the natural , literal knowledge of both , of little less then a spiritual ignorance in the mystery of both god and christ. and this gives me the hint to make mention of another argument , that this light is not natural which is in all , viz. because it comes from god and christ into every creature , not by creation , as the rational soul , and its faculties of understanding , will , mind , memory , conscience it self do , and such properties as are , de esse hominis , whether constitutive , or consecutive , so that a man is no man at all , or hath not the essential form of a man , as distinct from the outward brutum , or beast of the field * for a man may remain phusicos , a natural man , or rather psuchicos ( as the word is in many places , where rendred natural , as well as where sensual , cor. . cor. . iam. . iude . ) a true animal , soul-ly man , a man that hath a soul rational and sensitive , though in its faculties defaced , clouded , darkned , benighted , and lost from the lord , and his light now withdrawn from him , even after the light is kid from his eyes ( as it was ever at last from such ( as to any life by it ) who would not be led to life by it , while they had it ; witness the pharisees , and ierusalem ) and after he remains now irrecoverable for want of light , to the primitive pure nature , which only loveth and obeyeth the law , and delighteth truly in the light. the light , then i say , comes from god and christ into the mind and conscience , not as the soul , and its essential faculties of understanding , will &c. do , which with the organical body , make that one compositum call'd man , that may be either in unity and communion with god and christ , or in onmity and separation from them , according as he walks , or walks not in the light that shines from them , but by way of immediate infusion from them into the mind and conscience ( which of itself is a dark place , pet. . . and destitute , as to the knowledge of god , without a measure of it ) as a thing distinct and separable from the man in whom it is , and a witness against him , when he runs from the will of god revealed to him in it , though eternally one with god and christ , from whom it shines and flows ( and not ex principiiis natura , as i. o. sayes ) with whom it ever sides , let the man go whether he will , never consenting to any , but condemning all iniquity committed by him , and counselling continually ( whether heeded or no ) before hand against it : and lastly ; from whom it is as unchangeably inseparable , as the light beams and rayes of the sun are from the sun it self from whence they shine , with which they are in conjunction still , whether this or that part of the world be actually enlightned by it , or by the moons interposing eclipsed from it , yea or no. so that upon these considerations it can't be natural as i.o.t.d. i.t. r.b. deems it , but do nothing at all to the purpose in proof of it so to be . so that in further proof of it to be spiritual , and supernatural , and disproof of their proof-lesse position , that its natural ; to save the pains and charge of laying them out at length , i lay down these following proofs , which wise men may argue out more at large , to their fuller satisfaction within themselves . argum. the light in all consciences shines thereinto from god , christ , and his spirit ; therefore 't is not natural , but supernatural and spiritual ; for these two ; viz. natural and spiritual , natural and supernatural , do tollere se invicem are inconsistently denominated of one light , and that it is spiritual , is shew'd after also : the consequence i. o. denies not , but confirms , while himself ex. . s. . opposes all light that can be call'd natural , to that which is from christ and his spirit , * and as for the antecedent , that its from god , christ , and his spirit , is as evident from their own confessions and declarations ; i. o. calls it the voice of god , page . indeed he adds in nature , by which 't is like he intends that which nature utters , or the voice of nature ; but there is no voice of god , which is natural to man , that i know of ; he that finds out that chimera , must have it in the nineth chapter of no where at all , or else in the tenth of go look it , for he will never meet with that monster in the scripture , nor in any rule of right reason : indeed nature may be said to have a voice , as well that of man , who is fearfully and wonderfully made , as that of the natural , material heavens , all which declare suo modo ( ut prius ) the glory of god the maker ; nor is there speech or language where this voice of nature is not heard ; but that this voice of nature , is the voice of god in the conscience , or that light within he speaks of ; or that the light or voice of god in the heart , is a voice of god , de esse hominis , essential and natural to man , credat apella . he calls it , page . . a light god hath implanted in the minds of men , that which speaks to man from god , of a divine original , and such like terms as are exclusive of its being but natural ( for himself pleads the divine original of the letter , as now , which yet is not of so immediate a divine original by far , as the light by which god speaks nigh in the heart ; for at first it came to men from him through the hands of holy men , and now to us rem●tely through the hands of how many unholy men we know not , in proof of its being a true spiritual , and not a natural light ) and also exclusive of its being the mind and conscience it self , as some call it , saying , it 's conscience , it 's conscience , when as it is as distinct a thing from the mind , understanding , and conscience it shines in , and as little essential to it , as the candle is ( respectively ) from and to the dark room wherein it shines : but this that god by his light within shews something of himself to all , is not much denied by you , nor are ye easily perswaded by us , but that all that is but natural still ; but ye deny light in common to all , coming from christ and his spirit , which though i have shewed so plainly above , from iohn . . . pet. . , . col. . . where christ is said by his spirit to have strove with , and preached to the spirits in prison , in the world of old , to convince the world , and enlighten every man in it , and the gospel to be preached in every creature ; yet a word more with you here as to this ; let us see how far your selves confess to it , and deny it . t. d. confesses , page . . pamp. or at least denies not the gentiles to have been enlightned by christ ( as god ) before his coming in that body at ierusalem , but it seems denyes he did , or does enlighten all ( as christ ) and i. o. sings much what to the same tune with him , ex. . s. . saying , nihilnon naturale , nihil spirituale , nihil specialiter a christo mediatore emanans communicatum , &c no light that 's spiritual , none but what is natural flowing , or no light shining out from christ ( as mediator ) nothing but what men , yet destitute of all saving knowledge of him , may have without christ , and apart from him , is mentioned rom. . . . and ex. . s. . christus sub nulla , &c. christ in no case hath vouchsafed saving light to all and every man ; in all which sayings i. o. seems to confess with t. d. that god indeed , and perhaps christ ( as god ) may vouchsafe to all lucis cuasdam scintillulas , reliquias nonnullas primitivae lucis ( as he diminutively speaks ) some relikes of the first light man was lost from , some small sparks of light , &c. to all men ; but these are but meerly natural , neither supernatural , spiritual , nor saving , or sufficient to bring men ( however heeding them ) to any saving knowledge of god ; but as for christ ( as christ ) the mediator between god and man ; there 's nothing , no light at all that 's saving , or by the best improvement of which , that can be made , they can possibly come to salvation by him , so much as vouchsafed by him to all , or to any , but some elect ones . yea , ex. . s. . . . christian , &c. that christ doth not indue ; and savingly enlighten all , and every man , but some only that is the elect , with that divine light ( in respect of which we confess him to be the light of the world , and consequently of al men ) is so ascertain'd from innumerable testimonies of scripture , and the experience of all ages , that he must even be blind and destitute of all spiritual understanding , that shall once dream to the contrary : and s. . lumen hoc , utcunque ei attendatur , non est ullo respectu salutare sed in ribus-emnibus divinis , finem ultimum quod attinet , meraetenebrae & caecitas ; this light howsoever attended to , is in no respect saving , but in all divine things as to the utmost end , meer darknesse and blindnesse it self : thus these men ; and the same in effect is asserted by r : b : and i : t : as will appear more by and by . i must therefore down rightly address my self , as the lord shall lead me , not minding the method so much as the matter it self , to reply to all this stuffe , whereby t : d. and i : o : i : t : r : b : in speciall , who as generals to other blind guides of poor , blind people , against the qua. strive to storm the plain truth out of dores . and to evince it , that some measure of that true , spiritual , and ( if attended to and improved ) saving light and grace , in respect of which he is said to be , the light and saviour of the world , which is spiritual light ) for in the same senses , men are said to be darkness , are they enlightened ( quoth i. o , ) but without controversie the men , the spirit speaks of , iohn . . were not naturally blind , but spiritually darkness ) is vouchsafed , and shines from christ ( as christ the mediator between god and man ) even to all , and every man in it . first i shall follow on in the way i was going on in to clear it , that christ ( as christ ) the light of the world , by his light and spirit , and not ( as god only ) enlightens every one , in the proof of which the rest is all concluded , though yet i may grow on to take notice of the rest in particular also . and first i shall minister the truth to you from that text , which you ministers against the truth do so mangonize among you , as to make neither more nor lesse then just as many meanings of , as ye are men ; for between you four there are four senses put upon it , whereof though some of them , in terminis , are true enough to serve truths turn against you , yet as ye mince your matter in the minds , and as ye mean and wrest your own true words , as well as the text it self , the wrong way , there is never a one of all four that falls fully upon the white . that text is , iohn . . that was the true light , which enlightens every man coming into the world . that the true light here spoken of is christ , and the light that comes from him , which iohn baptist , a shining light in his season , but inferiour to him , was not , but only bare testimony to , in whom is life , and whose life is the light of men , that shineth in that darkness , which comprehends it not ; and so consequently not a naturall , stuens ex●●●piis naturae , much lesse as natural to man as his intellect , mind and conscience it self , as i. o. sayes that light which all have is , ( ex. . s. . lumen h●● est naturalis propria & niseparabilis mentis & conscientiae vis & efficazia ; eculus ( and yet , p. . light is not eyes ) & acies me●tis est . st lumen hoc non 〈◊〉 naturale , neque intellectus neque mens neque conscientia homin naturalis est ) and insufficient , but a spirituall , supernaturally and all sufficient light to save all ●●ch in whom it is , in case they believe in it , is a truth , which as it is undeniable in it self , so i never yet met with any , minister or other , that was so deeply darkened as to deny : yea i. o. positively affirmeth it to my hands , ex. . s. . lucem & illuminationem quarum hic loci mentio facta est spirituales esse a●que ad renovationem gratiae , non naturales atque ita ad creationem pertinere apparet , &c. it appears that the light and illumination , mentioned john . . are spirituall , and pertaining to the renewing of grace , not natural , and pertaining to the creation : so that were there as little as there is much to be said beside , all those particulars ( if the universality of it hold but as well from the latter part of the verse ) stand proved without any more ado : the question then which alone we are concerned to enquire into , is , whether this light ( which , as i. o. sayes , ex. . s. . non est salutare cum sit naturale , so i contrary , non est salutare cum sit salutare ) be so common to all , that every man that cometh into the world be enlightned with it in some measure , yea or no ? now we have the expresse words of the spirit on our side , and are sure enough ( as to our selves ) that we have the mind of christ in them also , which is but one ; but on their side are their own senses , minds , and meanings , which are so many , even no lesse then four to that one of ours , which most properly answers to the words , so that if they can't carry it by weight , yet they hope to have it by number , and chuse to out-word us since they see they cannot out-weigh us , hoping that several senses may well stand and take place against one single one ; but as a dram of honesty , and naked simplicity , is to go further then a deal of subtilty , and hypocrisie in the dayes that are coming , so one of the qua. proper constructions of scripture will be preferred by honest people before a four-fold improper one of the priests imposing : the qua. are in possession of the plain terms of the place , and of that meaning which most properly answers to them , saying , that by every man coming into the world , is intended , honestly and plainly , truly and properly , without dissimulation , every man indeed , as 't is there expressed , and that the spirit meanes nakedly and truly what he sayes ; these stand proking , pelting , and stickling , with a company of stones , and sticks , and strawes to storm the qua. out of the strong hold they have in it . . as for t. d. he lets fly out of the devils bow ( in which he shoots , which l. h. hath unstringed and enervated not a little as to many false matters of fact he charges the qua. with , by his discharging at them out of it ) no lesse then three severall senses , or senseless shafts , viz , two p. and one p. . of his pamph. every of which has truth in it , as to the termes he utters himself in , but so false , as he pinchingly intends by by his own words , that all three of them , put together , do not reach far enough to make up the whole truth , that is there intended , and so by short shooting he loses all . his first sense is this ; viz. that christ enlightens every man that is enlightened . repl. so say i ; that makes for us , that is every man without exception ; for thus i argue ( shooting back t. ds. arrows against himself , who overshot himself in one sense as much , when he gives this sense to that place , in his words , by which he gives us the cause , as in his minde he under-shoots the truth in another , for he meanes not by them ( though his phrase imports it ) that every individual man is inlightned . christ enlightens every man that is enlightned . but every individual man is enlightned . therefore christ enlightens every individuall man. the first proposition is t. ds. own ; the minor , viz. that every man is enlightned with some light , is his own grant also , p : : where he sayes , we grant , that every man hath some light , by which he discernes many sins , and duties , and several divine attributes : so that let his meaning be what it will , if he meanes as he sayes , ( as it is fit he and and every honest man should , and as the spirit does ) we have his own words , as well as those of the text , on our side also against himself ; therefore t. d : if he own himself , must ( of all men ) own the conclusion , viz , that christ enlightens every individuall man. . whether t. d. saw any advantage he had given us by this sense thus expressed , or no , it matters not ; but expressing his mind , as to the interpretation of this text , p : : there he adds a clause , by which he imagines he mends the matter , and so he does , as much as one that makes it never the better ; for there he shoots out his sense thus , that christ enlightens every man , who is ( spiritually ) enlightned . repl. which is very true , yea so say i again ; but this arrow does no execution against us , nor that universal sense in which we expound the words , according to the universality of their expression ; of which it is no way at all exclusive ; for what though christ enlightneth every man that is spiritually inlightned , it doth not follow ( unless t. d. had said , as its like he meanes , but that his sayings and meanings so seldome agree together , that he measures the spirit also by himself , as saying one thing , and meaning another , and so would set the spirits words and the spirits meanings at odds , and together by the eares against themselves ) christ enlightens only such men as are spiritually inlightned . nor secondly , if he had said so , would it have followed , that every individual man is not enlightned , for of a truth every individuall man is not only enlightned , but also spiritually enlightned ; for he that is enlightned to discern spiritual things , good or bad , spiritual wickednesses or spiritual righteousness , many sins , and duties , and divine attributes , which are all spirituall objects , and some of them some of those things of the spirit , which the meer natural man , without the spirits revealing , cannot know , because they are spiritually discerned , that man must be spiritually enlightned ; so out of a better bow then the devils , even that of iosephs , which abides in strength , i shoot back t : ds : second arrow again , thus against himself , as that which hath done us no harm , howbeit he meant it otherwise , it being in his mind to have mischief'd the truth : viz. christ enlightens every man that is ( spiritually ) enlightned , witness t : d : p : : but every individuall man is more or lesse even ( spiritually ) inlightned , i. e. to discern spiritual objects , which by the spirits revealing them only , and not naturally , but spiritually only , or by the spirit are to be discerned , witness t : d : again p : : therefore christ inlightens every individuall man. t : d : who hath mostly two , hath here a third string to his bow , left the two first should not hold , from which he shoots thus , viz. he enlightens some of every nation , kindred , tongue , and people , as the phrase is rev. . . repl. and this , however he meanes pinchingly , yet is true too , in terminis , that christ enlightens some every where , a number in all nations , as he expresses it over again p. . for the termes ( all ) and ( every one ) are conclusive continually of ( some ) but that arrow reaches not far enough to wound our universal construction , so long as the termes ( some ) ( a number ) ( many ) without a ( but ) put to them , whereby to bolt out othersome which is wanting here ( though elsewhere added and by and by to be talkt with ) is not exclusive of all men , of every man , nor of any man ; and so his bow and bolts shoots too short to hit the butt still : nor is the phrase rev. : : which t : d : in his fancy , fellows , and identifies with this in iohn : : like it in any wise , for one is ( enlightens every man in the world ) the other ( redeemed us out of every nation , &c. ) were it , redeemed every man in every nation ; and made every man in every nation : and kindred , &c. a king , a priest to god , &c. then it had been somewhat nee● a kin to it indeed . thus t : d : by his single self , with all his sharpest shafts , or sorry shifts , can make nothing stick to the gaining of any ground against us , nor so much as to stirre us a hairs breadth from our interest in it , much lesse to storm us out of the strong hold we have in that high place of scripture , wherein the qua. stand over the head of the serpent , to the bruising of it : let us see ( sith vis unita fortior ) what the joyned forces of him and i. o. together can do , for they two , who fight as under from that text in some of their several senses against the qua. fall in together in one of their four or five senses ( even that which hath the least sense and reason in it of all the rest ) and so of two make one most senselesse head against the qua. and the text , and the truth , or true sense of the spirit , no lesse plainly imported and implyed to any , but that darkness which comprehends not the true light when it shines in it , then it is plainly end evidently exprest therein . that sense i shall joyn issue in against them both at last , but there lies on single sense of i : o : wherein t. d. joyns not with him , wherewith i. o. shoots out of the same bow , as hard as he can , against us ; though too short to hit or hurt us , the which must be shot back again upon himself first , in the service of the qua. and the truth , which it serves perfectly , while not at all themselves , nor their own false doctrine , and then i shall have the more field-room to fight them both in about the other . the sense of i. o. which is not only his own neither ( though t. d. appears not to own it with him ) for i have seen others besides as himself seeking to shuffle off the truth with it , is this , viz. christ coming into the world inlightens every man ; and this sense seems to be ushered in with a deal of p●mp and ceremony , as if i : o : was confident of carrying the cause by it , when it first center'd within his conciet , and so intended to act his triumph over the qua. before his effecting of the victory : i shall set down some of his triumphant matter , wherein he marches on towards the text , where he meets us , and make some occasionall notes on some crosse whets to himself , and halts , and inter-feeres he makes by the way . i. o : videan●us porro quid contra garriunt fanatici , ut que operam dent quacum ratione aliqua insanire videantur , &c. ex. . s. , . le ts see ( quoth he ) what the quakers prate to the contrary , and how they do their best to shew that they are not mad without some reason ; but they bring no new thing , they are old worn out arminian matters they bring , a thousand times confuted already : they have nothing more frequently in their mouth then those words concerning christ , john i. . they never make a more horrid out-cry , then when they come upon this place ; here they fain wonderfull triumphs to themselves , and not a little cast ignominy on their adversaries . repl. no otherwise , i say still , do we reproach , then as the virgin of sion , isai. . , . despised , laughed to scorn , shook her head at the insolent filliness of the haughty assyrian , that reproached , blasphemed , exalted his voice and lifted up his eyes on high against the holy one of israel , in his truth and people , o're whom he looked so superciliously , as if he would pluck them out of sion by the eare● , when he was not so much as to shoot an arrow , that should reach to do any execution there : no otherwise then as plain ephraim , the people , and the honest hearted sons of sion are at this day , in the spirit and power of the lord ; to be raised against thy silly-seemingly-wise sons , o greece , and to be made against you greekish scribes and disputers of this world , as the sword of a mighty man , and a polished shaft , and his bow , and arrows , and battel-axe in his hand , to beat down , aud break in pieces the horse and his rider , and , as the potters clay , the works of them that turn gods things upside down , so that it shall be said , where is the scribe ? where the disputer ● where is he that counteth the towers , &c. mich. . per totum , zach. , : per totum : isai. . cor. . and thanks be to god , who alwayes maketh us thus to triumph in christ , and maketh manifest the savour of his knowledge by us in every place : which ye doctors and divines cloud and darken with your di● , dry divinity , for we are unto god ( though a stink to your unsavory selves ) a sweet savour of christ in them that are saved , and in them that perish through their hatred of the light that enlightens every of ●homs , without an illumination by which there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them for rejection of it : neither are we as the many 〈◊〉 that hu●ksterin●● and deal decei●fully about the word of god , for their own self ends , but as of sincerity , as of god , in the sight of god speak we in christ , 〈…〉 j. o. they say that scripture speaks of christ , he therefore is the light , christ is the light , and moreover be inlighteneth not this and that man only , but every man that comes into the world , that is , all men , and every individual of them , neither could anything be affirmed more clearly . repl. neither could it in truth , but that the selfish seers are all blind , and its ni●ht unto them so that they cannot divine . i. o. that the scriptures are to be interpreted ( extorsimus ) we have enforced it from own adversaries . 〈…〉 w●ll do 〈◊〉 thou say , extorsimus , we have wrested it from them by force 〈◊〉 how 〈◊〉 own the interpretation of the script . ( which is no way of any procure interpretation ) may be interpreted by the same publick spirit of god that gave it forth , and by those that open it in the light of that spirit ; yet we never yielded it to you yet , nor never shall , that the scripture is to be opened by that dark , private , narrow , selfish , sottish spirit of satan , that in you lusts to envy against the truth ; nor by that fallible spirit that ye are searching the scripture , and preaching out of it by , who your selves deny any man ( as is above shewed ) to be in these dayes guided by any infallible direction of the infallible spirit of god : for that fallible spirit of yours , which leads you into as many meanings on it well nigh as ye are men that meddle with it , ( and more too sometimes , one man putting two or three senses ( as t. d : doth ) and two men no lesse then four between them , as i.o. and t. d. on one text ) does but make such a nose of wax of the scripture , as may be and is too ( whereby ye may see what a steady rule ye have of the letter without the light ) turned and twined by every of you into his own turn ; till ( as the picture that every passenger had liberty with a pensil to mend , what he thought and fancied to be amisse in it as he passed by , at last became a mishapen monster ) so the scripture is scrued into such a multiformity of mens monstrous meanings , that he must be monstrously blinded indeed , within a while , who will not see a necessity of a more stable standard to measure truth by , then a transient , much mistranscribed , much more mistranslated , most infinitely misinterpreted text , letter , or outward writing can ever possibly be , which more stable standard is that of the infallible light and spirit , not ( as i. o. judges it must needs be , if not the letter ) that pretended unerring popes breast and bosome , and his infallible chair . j. o. the sense of this place comes now in question . . christ is light , to wit , in the same sense in which we have shewed god is light ; he is light in respect of his essentiall majesty , holiness , and glory ; also he is light quatenus , & ● as he is the fountain , author , and cause of all light , that is essentially , and efficienter , as the efficient of it . . christ is said to be the light of men , not that light which is in men ; he is the cause of all light , not all light , not that accidental and corrupt light , whereof we speak . repl. o yes , hear all manner of people , who is so blind ( but i : o : himself , who is in suis tal●● ) as not to see how i : o : gives up his cause by the way , while he is but upon his triumphant march toward the text , before he touches it , whereabout the pitcht battel is to be . the grand question , about which his quarrell with the quake●s is , is , whether christ as an efficient doth enlighten all men , yea , or nay ? that all men have some light , are in some measure enlightaed within themselves , to discern sins , duties , divine attributes , moral good ; and evill , the things of god and themselves , this is not denied , but abundantly affirmed by t : d : and i : o : specially , who oft o're and o're tell us of a voice of god by which he speaks so in all men , that there is no need of other witness to evince it , that its god that speaketh ; by which he reveals his will , and that obedience which from us is eternally indispensably due to him , and abuudance more id genus , as abovesaid , then is fit or needfull here to be repeated● only the case sticks here , whether this come from god only or from christ also ( n●● as god alone , but ) as the true light of the world ? whether christ be the efficient , fountain , author , cause of this universal light , that is confessed to be in common in all men , without exception of any ( unlesse infants , and naturall fools . ) we say yea ; christ the true light of the world is the cause of all that m●ght , whereby anything of god is to be known by them , that is at all in any , or all men . t.d. & i.o. say no such matter ; they 'l fight with us before they 'l yield to that , that christ as the cause enlightens all men ; and we stand upon iohn . . out of that strong hold i. o. draws nigh in a very audacious , daring way to storm us ; but behold , as t. d. in other cases , in ipso lumine , he stumbles at the threshold , before he euters the garrison where our guard is , he yields , falls down , and flatly consesses 't is so as we say , in the●e words which are his owns christus lux est eodem sersu quo deum lucem esse demonstravimus . &c. christ is light in the same , sense as we have shewed god is light : * how is that ? thou mayest read it , reader abundantly in i. os. , , , : p. where he shews how god enlightens , speaks in , shews himself and will , and their duty , even to all men in their own hearts and consciences . but what sayes he here ? expresly thus , as god , so christ is light , not only essentialiter in regard of his own majesty , holiness , glory , but efficienter also , quatenus omnis lucis sons , &c. as he is the fountain , author , and cause of all light , he is the light of men , that is the cause of all light : so then i. o. before he comes to the fight upon the place , sides with us against i : o : and his fellow t : d : so farre , as in effect to argue thus , viz. christ is the cause of all light , there is none but what he is the efficient , author , and fountain of , from whence it comes . but there is some light in every individuall man , therefore that light which is in , and where with every individual man is enlightned , is from christ , as the efficient , cause , fountain , and author of it ; and this is like t. ds. confession , that christ enlightens every man that is enlightned at all : which is no lesse then to ●ay , all men without exception . thus far hath i. o. confessed , and fail'd in his way to the attempt , and he had as good have lain still where he lay , as ri●e up again and fall ; yet up again he gets to the text itself , and from that he assaults us , andabata●um more , blindly , and in the dark , on this fashion . non dicitur christum , &c. j. o. it is not said that christ enlightneth every man coming into the world , but that he coming into the world enlightens every man ; for which sense , besides the latine tongue , he all along assaults the qua. in , he repeats it o're in greek also . rep. itane ? is it so i. o. indeed as thou sayest ? will it hold and carry itself clearly in thy own conscience , and singly , as in the fight of god , when thou readest the words in that order , wherein in the very greek they stand in the text , without shuffling and twinkling , that the particle e●chomenon , coming , must relate to that word and substantive that is furthest of all from it in the text ; i.e. to to p●gs , and not to that which it immediately follows , and is joyned to , not only in order of place , but of construction ; i. e. to panta anthropo● ; that thou 〈◊〉 so positive and peremptory in putting that drossy guilded gloss upon that scripture ? i do not deny but that erchomenon eis ton cesmon , if it stood as neer to to phos , as it does to panta anthropon , might ( as to the syntax ) as well agree with that , as its evident by the placing of it , it rather now agrees with the other ; were it en to phos to a●ethinon erchomenon eis ton c●smon o photizei pava anthropon ; as it is panta anthropon e●chomenon , &c. i would say more then i will now , in way of yielding to thy meer will , which thou standst for , more then truth in this matter ( howbeit , even then , as thou shalt see by and by , unless thou wilt still shut thy eyes , thou wouldst not have the strength of a straw more by it toward thy cause ) but as now it is , i summon thee from the lord god , and in his name and fear , to read it o're once more solemnly , as in his sight and fear , before thou have run thy full career yet into condemnation , and see whether it sway not that way we say , and be not cogent in thy own conscience to the very contrary , as to the c●ooked construction thou makest of it ; being perswaded , that if prejudice have not already blinded thee well nigh perfectly to thy perdition , that thou wilt rather consent to the sense wherein all translators that ever i read of that text into the english tongue at least , and expositors too ( unless some two or three , who with thy self in these dayes , have happened to find and insist upon that silly sense , and conceited crotchet against the qua. ) do as one man agree to render it against thee , and with the qua. viz. that was the t●ue light which enlightneth every man coming , or every man that cometh into the world ; and if thou wilt be so blind and obstinate , as in thy malice against the truth and qua. to withstand the whole current of translators and commentators , whom thou canst not but commend above thy self ( as i veri●y believe not one of an hundred of those schollars that are yet eminity to the qua● will do with thee , for all that esteem thou would●t stand in for one among them ) yet what wilt thou get by the busness when all is done ? wilt thou gain one grain of ground against us by it , if we should give and grant thee to read it thy own wrested way , as we will not ? nay verily , though thou hast got nothing by thy naming of such a thing , but disadvantage to thy self many wayes ; yet we ( as thou shalt see ) who will loose as little as thou getrest , as to the cause in hand , shall improve it to our advantage against thee more wayes then one , or then thou who mostly makest more hast then good speed , a●nt well aware of ; and indeed , as men that meddle to mend old kettles that are fit for nought , do oft , instead of stopping one hole , make two ; so hast thou by medling this way to mend thy bad matter against the qua. made more work for thy patching self ; so that with all thy ●inking and thinking , thou wilt never fasten thy tackling ( which thou hast loosed by it ) so well , but that at last it will all drop to pieces . for first , let it be noted down upon the score before all the world , how this i. o. rather then he will not maintain his malicious ends against the qua. and the rich gospel of gods grace , and true doctrine of the universality of it , held out by them from god ( not in pretence , dissimulation , and mockage , as themselves do , saying , god offers life to all , but intends it only to a few , but in truth ) will maintain that the translators most , if not every one of them that have translated the scripture into english for the use of poor people , have done not only ignorantly and blindly , but abusively also , to the text , and to this whole nation to this day ; for if there be one english bible throughout the nation that reads it otherwise then thus , as the qua. read that text , viz. the true light which enlightens every man coming , or that comes into the world ; let him that doubts go look it ; i here profess i never saw any of our translations , which were done by as wise heads as i.o. that ever englisht it his way . . he disparages the grave doctors and commentators that himself so much accounts on ; for qui● legi● hae ? who reads and expounds as i. o. does ? vel duo , vel n●mo , some two , or none ; but none that ever i saw of any , either an●ient or modern expositors , of any nore or credit among themselves . . and so still he preaches it out , how by the doctors , scribes , and scriblers about the scripture , the poor people ● and rich too of the nation , that understand no● h●brew and greek , are abused , nosed , gulled , and befooled , being fain to be of that faith still about the scripture , and sense of the scripture it self , which is their rule of faith , as their pha●isaical● fathers are of , believing ( as they do at rome ) as their church , alias clergy believes ; who , if they happen to be out ( as they are● seldome in , unless out be in with them , as in is out with t. d. ) the people , whose eyes all , as of one man , should be , as the true israels are , zach. . . toward the lord , being towards their spiritual lordships the clergy , do all as one man erre after them , and drop together in gross with their blind guides into the ditch : and whereas all have hitherto ( following the old interpreters , who say the truth with the qua● . ) read that text thus , the true light enlightens every man that comes into the world ; they ( if i.o. may have his will against the qua. ) must now read otherwise . . suppose we should for tryals sake ( and no otherwise will we ) grant thee that the greek text , in respect of the words , as they may be construed , may equally bear i. os. construction , as well as that of the qua. and of most or all translators and interpreters hitherto , does not this then overturn the whole business thou so much buslest for throughout thy book , viz. the greek and hebrew texts , being such a sure , fixt , steady , stable , infallible , unchangeable , inalterable rule , canon , measure , touch-stone , standard , for all truth to be tryed by , and all spirits , lights , even that infallible one which gave it out , as well as any other , the infallible guidance of which thou deniest to be now in the world , or to be the stable rule , standard , or direction about doctrines , duties , &c. for verily if it be so , as in some places it is confes● by me to be so far more clearly then in this ( viz. iob. . . where ereunate may be read either indicatively , as a complaint , ye search the scriptures , and look for life there ( which is christs mind there ) or imperatively , as a command , search ye ) that one and the same phrase in the greek may bear ●ivers constructions , from which , being differently construed , according to mens meer different conceits upon them , may arise not only various 〈◊〉 ons and senses ( such as t. d. gives when he sayes , it is either 〈…〉 , of else perhaps it may be so , and the word or phrase may import so , and may imp●rt so , &c. up and down in his book ) but also such as are even contr● y , contradictory , and absolutely destructive one to another ; must not he then p●t out the eyes of men first , that makes them believe that which i. o. contends and spends himself throughout his whole book about , that not the light , spirit , word , and truth of christ in the hearts and consciences of men , nor any immediate vision , or revelation , of the old inalterable , infallible , eternal will and truth of god to man in his own heart , as he waits at wisdomes gates , at gods own mouth for counsell , is to be the rule , but such an uncertain , doubtful , fallible , flexible thing as an external text and letter , that may be , and is , turned twenty wayes , and made to stand even in one verse many wayes at once , according as men in their foolish , vain thoughts are minded to thrust it ? art thou so benummed i. o. and hardened against this truth , that the light is the rule , and not the letter , that because the quakers rell it thee , against whom thou art risen in wrath , therefore thou wilt not believe it , no not though preached to thee by thy own mouth , hand , and pen , as well as theirs ? quid cum iis agamus qui cum revera sintadeo infeliciter stupidi ut nulla neque ratione neque experientia erudiri possint , quasi tamen ipsi soli superent , vanaperswasione siderati , in contemptu eorum quae non intelligunt audaciter persistunt , atque cum comicoillo clamant , dicat quad quisque volet nos exhae opinione non dimo vebimur , ex. : s. . read that to thy self i. o. if thou canst tell how , and see how thou loosest thy ground against us one way , while thou seekest to gain against us another way by thy extortion of the text , and thy playing legerdemane about the letter . . suppose we should ( as for tryals sake again we will , not otherwise ; for our nay is stronger then thy tea , as to this place ) give thee thy own reading of that text wholly to thyself , jet's see what thou canst make of it against the ●ue lights enlightning every man , which is the thing thou denyest , and wouldest disprove by it : nempe to pan , hoc est , vere nihil ; just as much , and not a jot mere then thou had ●● before : if thou wilt not read it the true way ; ●ake it then in thy own , and make thy best on'r : the true light coming into the world enlightens every man ; here is thy reading , which amounts not to one attome more against every mans being enlightned with the true light , then if thou quietly , without quarrelling with the quakers , read'st it with them thus ; the true light enlighteneth every man that cometh into the world : for it still proves , that every man in the world , since the true lights coming into it , is enlightned by it : and all that thou thyself concludest and entailest at the end of thy tale about it , is no more then an exclusion of that part of the world that died before christs fleshly coming into it , from being mentioned in this text ; for so run the words of thy conclusion ; ( ex. . s. . ad maximam ideo partem humani generis , quaescilicet ante adventum christi in mundum fato functa fuerit , non pertinet haec assertio . ) therefore to the greatest part of mankind , namely , such as died before christs coming into the world , this assertion appertains not . repl. in which assertion of thine , thou , according to the manner of errour , which is a quick-sand that , when men are once in it , sucks them in further , art sunk more over head and eares then before , considering thy meaning of thy own words : for how beit ( if rightly understood ) there are no men that ever lived or died in the world , who had a being in it before christ and the true light of the world , or word , of which it is said , iohn . , , . it was in the beginning with god , and was god , and ( as god ) is not denyed by any of you to have enlightened all men from of old before that juncture ye count from , and by which men and all things were made , so that without it not any thing was made that was made , in which was the life , which life was the light of men , which shineth in the darkness ( even the wicked , who are yet darkness ) though not comprehended thereby . yea , to the wisdome of god , cor. . that leads men in the way of righteousness , in the midst of the paths of iudgement , that it may cause those that love it to inherit substance , and fill their treasures , was the very beginning of gods way , was set up from everlasting , and in being when the heavens and earth were founded , and established , rejoycing in the habitable parts of the earth , and delighting in , and lightning the sons of men , ever since there were men , and blessing those that attended to him , prov. . . to the end ; and in all ages entering into holy souls , made them friends of god and the prophets , wisd. . . and so thy fancy and falsity falls to the ground , who speakest as if christ , as christ , the wisdom of god , and true light of the world , did not enlighten any before that ensa●co sun as thou speakest , or appearance of him in that flesh that died at ierusalem , for he was in the being of a true light to the world , though slain as a lamb in men from the very foundation thereof , and such as walk'd in the beames of that which came from him , came up to the sight of his day , and glory , with rejoycing , as abraham and others did , isai. . and was the christ , or anointed one of god , to the doing of his work , and shewing of his will in the world , before any letter was written of him , and before he assumed to himself that outward appearance wherein he died ( or else how did moses suffer the reproach of christ in his dayes , who lived so long afore that body , ye only know him in , was born ? and how did christ preach by his spirit in noahs dayes , if there was no christ then come ? pet. . ) and was the same light that he now is to the world ; and so it is said in the text thou so much talkest on , but that thou readest it at randome , as thou dost the rest ; for it s said , that was the true light ( in praeterito ) which enlightneth ( in presents ) every man that cometh into the world , that which was the light before his coming in that flesh , that is the light which now enlighteneth ( as it did then ) every man , and that that it was it ever will be , o on , kai o en , kai o erchomenos , rev. . . he that before then was come , and then came , and is come , and comes , and is to come , from the beginning to the end , the first and last , the light of men , and life of such as will be lead by him to it , the only way for all that have life to walk in , whose light all they that hate , love death . yet if it were so ( as god forbid , for then what became of not only the rebellious part of the world , but of abell , enoch , noah , abraham , isaac , iacob , &c. were it so ) as thou sayest , that to the greatest part of mankind , to wit , that whole part ( so thy words import ) that died before christs coming into the world , which thou countest but from the period of some one thousand six hundred years upward , this saying , that the true light enlightens them , relates not : i wonder what light thou deemest then they were enlightened by , if not the true light ? for god is the true light , and the spirit is the true light , and if thy letter were the true light , which it rather only came from , yet those , who lived before that , had it not ; or were they enlightned with any accidental , false , corrupt light ? for such a one thou speakest of in the foregoing section , saying , christus est lux , non ill ● accidentalis & corrupta , de qua loquimur ; christ is light , not that accidental , corrupt light , of which we speak ; where if by ( we ) thou meanest thyself and thy fellows , tell us what light that is ? but if thou mean thyself and the quakers , what e're thou speakest of , i know no such monster , as a corrupt light , that the qua. either own or speak of , for they own and know no other light ( whatever may falsly pretend to that name of light ) then that which is pure , uncorruptible , and uncorrrupted . . however if no man till about one thousand six hundred years ago were enlightened by christ the true light , yet it 's enough for us that thou grantest every man to be enlightned by christ the true light since that time ; let them before stand or fall to their own master , the quakers call men to that light they are now enlightened withall ; and that every man is enlightened by his coming into the world at that time , thou affirmest from the text , taken thy own way , and dost not hitherto , in thy own interpretation of it , deny , though afterward thou denyest it with a witness , and t.d. too , who witnesse both to that same false sen●e upon the text before hinted at , and now to come under consideration , and it is this : ex. . s. . he horum verborum sersus est cum omnes homines essent merae tenebrae , &c. tois ( quoth i.o. ) is the sense of these words , when all men were meer darkness , and blind to heavenly things , the son of god , the eternal word , the eternal light coming into the world , sent the holy spirit to enlighten some of these men that were by nature darkness , and so was made the light of them . respondemus ideo ( quoth i.o. ) per omnem hominem non omnes & singulos intelligi debere s●d qu●s vis tantum , &c. hoc est syncate gorema istud omnis , non absolute , sed relate ad electos dicitur prout aliis locis innumeris usurpatur , &c. by every man , not all and every individual person must be understood , but some only ; all is not spoken absolutely of all , but with relation to the elect , as it is used in innumerable other places , col. . , &c. and ex. . s. . christum non amnes & singulos sed quosvis tantum , hoc est electos , luce hac peyfundere atque salutariter illuminare ita certum est ex innumeris scripturae testimoniis , & emnium seculorum experientia , ut caecus sit opporret & omni spirituali intelligentia destitu●us qui contrarium vel unquam somniaverit : that christ doth not with this divine light indue and enlighten all and every person , but some only , that is , the elect , is so certain , from innumerable testimonies of scripture , and the experience of all ages , that he must needs be blind and destitute of all spiritual understanding , that shall ever so much as once dream to the contrary . and s. . christus nulla sub consideratione lumen salutare omnibus & singulis ir dulsit . christ under no consideration both vouchsafed saeving light to a●l and every man. in these and the like expressions we have i.os. both opinion in this point , and his sense on this place , and his meaning on this clause ( every man ) and in all this t : d : joynes in one with him against the qua. both as to the universality of the saving light of christ , whom god hath ( as the qua. truly assert , according to isai. . . . . ) given for a covenant to the people , for a light to the nations , that he may be gods salvation to the ends of the earth : and the same strait-lacing , pinching , and particular sense he puts upon those most universal terms ( all ) and ( every man ) in that place , iob. . . and many others , witness his answer to r.h. who truly told him thus , the scripture sayes , everyman , and thou sayest , but some : who shall be believed , thou or the apostle ? thou makest john a lyar : no such matter , quoth t.d. i make not the apostle a lyar , for the indefinite phrase hath a restrained sense , as elsewhere in the scripture , christ tasted death for every man , heb. . . when as he died but for a certain number . and as for i. tom and r. baxt. ( which two heads that knock so hard against each other about baptisme , make but one hasty head to push against the qua. and the true light , in that book of i.t. publish't by r. bax. ●●il'd . true old light exalted , &c. many blind passages whereof are here animadverted , in which piece of work of theirs there is ( as there is in i.os. ) not only light , but more or less in one place or other all sorts of light treated and tasted of , yet little or no light at all found , but rather a meer mist of darkness ) these two ( i say ) are neither less bold , nor less blind , then the other two in their confused opposition of this eminent truth , viz. the universality and sufficiency of light or grace from christ in men to save them ( if they take heed to it ) from both transgression and condemnation , about which i shall ●et down so much of that their book , as whereby it may appear how far they are contradictory to the qua. and then shew how all of them ( who yet speak out no other then the sense of the whole brotherhood of the personal , particular electionists , that deny the general love of god , and his gift of saving grace to all men ) are therein no less contradictory to the truth : and for as much as r. baxt. is found justifying of what ever is said by i.t. falsly in that foresaid book , i do r.b. no wrong in my judging them both for it in my reply , if r.b. had not ( as he hath ) vented out his vehemency of blind zeal in his epistle so ridiculously , as to excuse such as accuse him of ignorance and errour , in words enough of his own , for which i.t. not only mutually justifies him , but all-to-be-reverences him also , as r.b. does him , and most divines do each other mutually , when they joyntly roar out their rude reasons against the truth , though they rather tear and rend , then reciprocally reverence one another , when they open at each other about their own opinions . to let pass then their unanimous impatient prittle-prattle against the qua. as popish , and promoting the papists interest , as savouring of popery , polagianism , arminianism , socinianism , page . and such like stuff and strange out-cryes , with which the clergy ever fills poor peoples minds , to the rendring of them ill-affected to friends of truth , as anti-scripturisme , enthusiasm , fanaticism , &c. having dealt with i.o. and t.d. already about that trish-trash of our being iesuits & papists , * to which i refer them all , who , eodem cum idis herentes luto , found it out to the same tune against us in that and the rest ; arminiana sunt omnia jamdudum profligata ; they are all arminius his matters ( quoth i.o. ) arminia● points ( quoth t.d. ) thus they stun mens minds , not knowing that arminius ( though deem●d and doom'd an heretick by that divine and domineering denunciation of the divines at d●rt ) was as no less learned , so full as holy and honest as themselves . letting pass also abundance of other lyes and abuses of the qua. * sundry of which call aloud for a rod of as rough reproof as the rest have had , for the backs of both tombs and baxter , among which i shall here hint at no more then that of r. b. in his epistle concerning iame ; nayler , which ( as he sayes ) is regardable , and so say i to r. bs. shame , who so basely belyes iames nayler therein , representing those words at large , wherein i.n. renounces those unclean spirits that are gone out , to the dishonour of god by many wild actions , from the unity of the truth , and light into which the qua. are called , gathered , and in which they abide , as if therein i. n. had written a recantation of all that ever he wrote against r. baxter , and others , for the truth held out by the qua. and as if i. n. had for ever renounced the qua. as unclean spirits , and ranters , and such like ; when as its most evident to any but the blind , that as i. n. still iustifies the truth and light , and all the qua. that abide in it , and to which by the grace of god he now stands a true and faithful servant , so that his recantation and renunciation , is of no other then of that old spirit of the ranters , which makes head against the light of christ , condemning filthiness in every conscience , and life of the cross , which ( however many may turn away from , as they did of old ) yet many thousands of qua. continue walking in to this day . but i say , passing by all i : t : and r : b : gross abusiveness of this sort against the qua : of that vniversal light , and sufficient or saving grace of god to all , which the qua : testifie to , they assert thus ; bax : ep : p : : their great pretence , when they dishonour the scripture , and the ministry , is to lead men to a light , or word of god within them● and this is their cry in our assemblies and our streets [ hearken to the light and word within you ] and the sufficiency of this they clamorously defend , and accuse●us grievously for contradicting them , &c. so p : : out of the principles of those men ( viz : pelagians , arminians , &c. ) these people ( meaning the qua ) have drawn , their tenet of an vniversal light in every man that cometh into the world , without bibles , preachers , church-communion , christian ordinances , to know his duty so as that he may be perfect , which is indeed the reviving of old pelagianism , or worse , and tends to the making of christian religion , if not all religion whatsoever unnecessary . sol : : : by way of complaint against the qua : they say , this is their conceit , that every man that cometh into the world , even the gentiles that have not the letter , yet have from christ a spiritual light , &c. that every one hath a light within him , or there is such revelation imparted to every man in the world , that if he would use it , he might come to saving knowledge : this vniversal light is so magnified by g. fox , that he tells us it shews all the ungodly wayes that ever a man hath acted in , with it a person will come to see christ the saviour of his soul , from whence the light comes to save him from his sin , it brings to christ , to confess him , gives the knowledge of the god of the world that rules in them that are disobedient , this light gives the knowledge of the glory of god , the true knowledge of the scriptures , its one in all , they that come to , and love it , come into fellowship one with another , out of this they are in jarrs and confusions , it lets see sin that hath separated from god , and the mediator , and the kingdome of heaven , and lets men see they must be meek and humble , keeps from errour , guile , all distraction , distemper , drunken thoughts , imaginations , and a mans own reasonings ; it s the gospel , the first principle of pure religion ; they that profess to believe the scriptures , in god , in christ , yet believe not in this light , deny christ ; and though they profess some of christs and the apostles words , yet none confess christ , but who confess the light ; that they who teach not this , are teachers of the world , antichrists , deceivers , &c. the letter , i.e. scripture is not the light , nor the word : more to the same purpose is ( say they , and truly enough , say i ) delivered by g. f. hubberthorn , and many more , insomuch that fa●nworth saith , loving the light , it will guide you to god from all men , that ye need never look at man more . and page . they i.e. qua. assert : that there is a light in every man : that this is sufficient to guide them to god of it self : that it is a rule to shew duty and sin : that there need no other teaching of man : that this is one in all : that it is the gospel . this is the main prop of the new antichristian religion , or frenzy of the qua. by all which its plain , that these four do as one man withstand and resist this truth the qua. testifie , concerning the general love and grace of god in christ iesus to all mankind , i.e. every individual man , in their above cited sayings , so far as to give them all any such measure of saving light , as puts them but into a possibility for life , if they never so well improve it , and the universality of a light in men , sufficient to save them ; or ( which is all one ) the sufficiency of that light to save from sin , which is asserted by the qua : to be in some measure given by christ universally to all men . i shall therefore address my self to a little farther examination of what the scriptures declare for , and our four divines , against the truth of god in these particulars , whose oppositions of it are much what from the same grounds , and those no other then the same that are made use of by all personal electionists , to push at that precious doctrine of the general love of god to the whole world , in vouchsafing some measure , of no less then truly saving grace universally to all , and every individual in it , or of light , sufficient to lead to life such as follow it , to each particular person among mankind , so that not any perish for want of the love of god and christ to them , or of willingness in god and christ to have them saved , or of true strivings of their holy spirit with them , to draw them from the way of death , or of light sufficient to lead them out of that darkness that destroyes them , or of power and saving grace given them from god to work out their own salvation , or of christ the saviours dying for them , and offering himself a ransome for every one , as well as any one , or of sufficiency in him to save such as come to god by him , or of true tender of life , peace , and reconciliation with god to him , or of true purpose and intent in god and christ to receive them to mercy , on condition of their repentance , or of space given them to repent in and return , or upon the account of any particular , personal p●●destination , or r●p●bation of them to condemnation per saltum , peremptorily , inalterably , before they were born , without reference had to impenitency in ungodliness foreseen , or upon any such like considerations , as our divines hold forth , but meerly through their own slighting of that love , resistings of the foresaid strivings , despising of the riches of that grace , long-suffering , and forbearance , refusing to be led to repentance by that light , and by it to come to that saviour from whom it comes , not turning at the reproofs of it , not improving the said gift of the power of god , and manifestation of the spirit given to profit withall , not putting themselves forth according to the measure of it in them , but receiving it in vain , not trading with the talent , but trifling away the acceptable time , the day of gods salvation , the day given to them , wherein the lord would hear and succour them , not minding therein the things that make for their peace , till hid from their eyes : these , and such like , as fall out only on mans part , who remains in the enmity , when god is in christ reconciling , not imputing trespasses to the world , but as the world goes on obstinately therein , destroying themselves ( whilst in god still is or was their help , nevertheless , whether they hear or forbear , live or die , be saved or damned ) are the sole causes of mens destruction and perdition , who perish not at all according to the will of god , desiring it should be so , if ( salva veritatis , voluntatis , immutabilitatis , & justitiae gloria , without violation to his iustice , truth , and purely good , and immutable will , which is , that the godly shall prosper , and the ungodly perish ) it may be otherwise , though yet permitting it so to be , when there is no remedy . chap , iii. and this , that christ died for all men , without exception , and god in him intends salvation to all , as truly willing they should have it , rather then not ( if in their own obstinate wills they withstand it not by refusing to return when he draws them ) as he truly tenders it to them , and hath of his own free love and grace impowered them , as well to receive it , if they will , as to reject it if they will , and vouchsafed them all some measure , though not the same measure of the true light , which is sufficient to guide all that follow on to know him in it to that saving knowledge of himself , and christ , which is life eternal , is from the whole scope of scripture as certain ( to him who is not blinded , with that sorcerer that could not see the sun ) as 't is that i : o : sayes ( falsly ) the contrary is certain from innumerable places of it ; out of which i argue , in proof of the foresaid truths , as followeth . argum. . if it were so certain ( as these men say 't is by their spokesman i : o : ex. . s. , . ) that god doth not savingly enlighten all and every man , but some only , i.e. the elect ; that he must be blind , and void of all spiritual understanding , that dreames to the contrary , and that christ in no wise vouchsafes saving light to all and every man , nor any measure of that grac● that is sufficient to save men , let them attend to it never to well , * then he could not say truly and honestly without a lye , * that this wayes are equall ; and as he lives he had rather the wicked should turn from his wickedness , and live , then die in and for it ; fith he might ( in a way of consistency with the unchangeableness of his unchangeable decree . concerning the death of finall impenitents ) put them , at least , into a capableness to chuse life , and possibility to come to it , if they would , as well as to chuse death , if they would , and thereby have shewed the equally of his wayes , in letting men have what they will , and as they do , yet would not do so much for them as that . but most certain 't is , that gods wayes are all most equall , so as to let men have from him what they chuse ( viz. ) life , and good , and blessing in christ the light , or death , and evil , and the curse , in the deeds of darkness , when both are set before them , deut. . . . : isai. : , : and as certain 't is that god so sayes as abovesaid , and truly wishes rather that the wicked , even those that do die , should turn and live , ( as else they cannot , ) but that they will not ; mark ezek : : throughout , and ezek : : v. : to v : . yea. o ( saith he ) that there were such an heart in them that they would fear me , &c. that it might be well with them , deut : : : with a number more of the like wishes , matth : : : luke : . luke : , . and whatever god sayes or wishes , he doth it truly and honestly , meaning as he sayes , and is not such an hypocrite , lyar , and dissembler , as t : ds : doctrine , of his tendring what he never intends . doth make him . therefore he vouchsafeth to all and every man , even those that come to perish , but that they neglect it at some time or other , same measure of saving grace , and a light sufficient to lead them to salvation . arg. : if god did not give at one time or other to all men such grace , liberty , light , and power , as is sufficient to bring them to life , if they will chuse the life , and well improve that light and power , to the working out of their salvation , when he bids them , by it , then god could not to all men render life by his ministers , nor say , work out your own salvation , chuse life , that ye may live , else my soul shall chuse your greater destruction , without mocking of men in in their misery , before that time wherein he sayes , he will only , & may justly mock at their calamity ( which is only when they have filled up their measure of scorning at him , set at nought all his counsel , and utterly rejected his reproof , prov : : ) ( si enim lumen seu gratiam salutarem suam dare omnibus deus nolit , & tamen omnes ad salutem pervenire ( sub poena ) requirit ; quid ni per talem gratiam millies mille miseros homunciones ludos facere ( absit blasphemia ) ●stimandus est ? ) nay , nor yet without horrible cruelty , absurdity , and non-sense : for as much as it is no lesse then non-sensicalnesse , absurdity , meer mockage , and cruelty , for a prince to say to a condemned helplesse malefactor that is lock'd up in chains , ready to be led away to execution ( without affording him sufficient help so to do , and with much threatening of so much the worse torture and pain in his death , if he do it not , ) ● would not at all that thou shouldst dye , chuse rather to live , shake off thy chains , run from thy guard that leads thee , save thy self , and here is a pardon for thee ; but if thou dost not take this my counsel , thou shalt be tenfold more severely executed : yea , it is against the very nature of choice , to lay two things before a man , saying , chuse which of these two thou wilt , and yet leave him under a necessity of taking the worst , and put him into no possibility of taking the other , but rather lay it utterly out of his reach , so that he must needs have the worst or neither : such choice ( as the proverb is ) is no other then hobson's choice , which is , chuse whether thou wilt have this or none . but it is certain , that god speaks in such wise , as aforesaid , by his ministers to men , and it cannot be denyed by your selves ( unless you deny your own doctrine ) for ye usually preach so in his name to all men ; yea , could the whole world ( to use t. ds : phrase in his ep. pamph. ) be brought in the reach of your voices , ye would offer salvation to them all , ( as much as ye seem to your selves to know , that god intends it only to a few ) and would say , we ( as ambassadours from god ) set life and death before you , chuse life that ye may live , god would not have you die , why will you die ? work out your own salvation ( though ye ( falsly ) believe he hath wrought but in a few a sufficient light , grace , and power , to will and de what ye calls them to ) turn your selves , and live , here is plenteous redemption for you , else if ye do not , this call , warning , tender , fair proffer , shall be to you but the sorer condemnation : and yet god neither is non-sensicall , nor absurd , nor cruell , nor a mocker of men in their misery by his ministers , till they have utterly set at nought all his councel , and finally rejected his reproof . therefore god hath undoubtedly vouchsafed a measure of his saving grace , and power , and a light sufficient to lead them to life , if they use well , improve , they , follow , ●hat eight , power , and grace , to all and every man. . if god have not sufficiently and savingly enlightned and impowred all and every man everywhere by such measure of that grace of his , as may lead and enable them to act that repentance which is to life and salvation , but some few only , i.e. the elect ( which , according to your principles too , are scarce one of a thousand in the world ) then he not only requires and commands utter impossibilities from most men , but also judges and punishes them most severely , yea eternally , for the not doing of that in their own persons , which he knows they neither can , nor in their own persons ever could do ; for asmuch as sub poena iudicii , on pain of iudgement and condemnation at the great day of it by christ , he , now at least , commandeth all men ( saith paul , acts ● . , . ) even everywhere to repent , and yet he knows , that without him and his grace they can do nothing , all their sufficiency to will and to do good must come from him , and that his grace , which in the least measure of it , is sufficient for them , and that he gath given but to very few ( though he requires of them , that have it not , to do what they only can do , that have it ) and to give it to the most he never intends it . but god does not command from most men ( though sinne●s ) utter impossibilities , and require of them with such rigour , as own pain of his doubling condemnation on them , the doing of that in their own persons , which he knows per se they neither can do , nor ever could ; for this were utterly inconsistent with that tender mercy , exceeding great love , bowels of compassion , and true good will , which the spirit every where declares god heares to all mankind , even in the fall , to the world , even in its enmity , who proclaims peace , reconciliation , good will towards men , ( an indefinite phrase aequivalent there to an universal ) incomparable love to the world , though it perishes for hating that light that is come into them , which he sends to save them : see and mark luke , . iohn . , &c. rom. , . cor. . , , . utterly inconsistent also with the truth of that professed willingness , that all should be saved , and come to the knowledge of the truth , which only saves and makes free indeed , tim. . . and willingness that all should come to repentance , and unwillingness that any should perish , pet. . . inconsistent ( as abovesaid ) with the equality of gods wayes , and the integrity of those vehemently pretended wishes of his , that men would rather live then die , and with the sincerity of those sayings , that he would gather them into life , but they will not , deut. . . ezek. . ezek. . matth. . . luke . . since ( if our dim divines doctrine were true that he gives not to all light and grace sufficient to lead and save them , and arbitrium ( vel lib●rum , vel liberatum ) a liberty , a power , to chuse , to will , to do , what he requires to work out their salvation , as he sayes he does , phil. . , . of his own good will and pleasure , to which only belongs the glory therefore , and not unto us , of the salvation so wrought out by us ) the case is clearly otherwise then go● sayes , for men might be put ( at least ) in possibility of living by such grace , light , and power , if god had given it , but he would not . and lastly , this would make god like to , or worse then pharoah himself , whom he plagued for the self-same cruelty and tyranny , even a rigorous requirer of men with many and sore stripes , yea on pain of his eternal wrath and vengeance , to make bricks without any allowance at all of any straw , fit for such a purpose , an austere man , a hard master , a tyrannical task-master ( as the idle , unprofitable servant falsly represented him ) that looks to reap where he never sowed , and to gather where he hath not strawed ; that calls , on perill of perishing for ever , for a crop of good works from those hearts , wherein he never sowed the good seed of his own word ; fruits of the spirit from such souls , into which he never sent his spirit , from whence only they can grow up ; a walking in that light of the lord , ( which is said to be given , not to condemn them , but that through it they might be saved , under penalty of being condemned for not walking in it ) when yet not the least beam of that saving light was at all vouchsafed them , but a light of another sort ( as our seers say ) which could never have served their ta●n so as to have saved them , had they attended never so strictly to it , but only gods turn against them , so as to damn them further , and leave them without excuse , and excuse him in his condemning them : finally , a growing in that saving grace of god , on pain of condemnation , for turning it into wantonness , and receiving it in vain , which was never received at all by them , because not at all given them of god , from whom the most have nothing ( say our silly sophisters ) but a certain common , high-way , insufficient g●ace , to know god , or do good by , that accommodates them that have it in their hearts , to serve god acceptably by it not at all , and therefore not half so well as the stubble did the israelites to make brick withall , which they gathered instead of straw ; which divinity of our divines yet ( howtrue soever they deem it ) is but a turning of g●ds gospel , grace , and truth , upside down , and is esteemed of him and his no better then dirt and potters clay , and is utterly contrary to the wisdome of god in scripture , which justifies him still , as accepting every man according to what he hath , or hath had , and not expecting ( much lesse with rigour exacting ) of any man , according to what from him he neither hath , nor never had ; as requiring from men no otherwise then according to what is committed to them , which is one talent , some true saving light within at least , even to him that hath least , which , if he be faithful in it , though but a little , shall lead and let him ( de iure ) into the masters joy , if neglected , shuts him out into the outer darkness : yea god calls for no more from any man , then improvement of his own money , that he commits to him to trade with , which money , if every one put into the bank , that the lord at his coming may receive but his own , with the use thereof , and increase in the same kind of grace that he freely gives , he will never enter into judgement with them to condemnation . therefore undoubtedly god hath sufficiently and savingly enlightned and impowered all and every man every where , by such measure of that grace of his , as may lead and inable them to act that repentance , which is to life and salvation . arg. . if god have not vouchsafed some measure of sufficient and saving light to all men , then its either the children of the light that believe in it , who have it not , or else the children of the darkness that believe not in it ; but both they who believe in it , and so are the children of it , and they who believe not in it , and are not the children of it , have it ; that the first have it , none do deny ; and that the second sort have it , is most evident to all ; but such children of the night , as neither believe what the letter sayes of , nor what the light it self shews concerning it self within themselves , sith iob. . christ sayes to such as were not yet the children of it , but of the darkness , because though 't was in them , they were not believing in it , but walking besides it , in the deeds of darknesswhich it condemns : while ye have the light , walk in the light , believe in the light , that ye may be the children of it , which over-turns that profoundly , bottomlesly deep , and groapably dark imagination , which is i. os. and t. ds. who in their muddy minds make no difference between the lights being in men , and mens being in it , the kingdomes being in men , & mens being in it ; whereas it was in the pharisees , who never came into it . of i. tombs , and r. baxt. also , who page . in the fift of those thirty thredbare argum. there urged by them against the true lights enlightning all and every man ( which all must come to iudgement by and by ) cloudily confound these two so distinct businesses into one ; viz. to have the light , and to be the children of it ; saying , ( with as great confidence , as small consideration ) that to be a child of light , is all one , as to be a person that hath light in him , to guide him so as to please god ; when as all the children of the darkness ( in which the true light is said to shine ) though the darkness ( viz. i. os. t. ds. i. ts. r. bs. and other dark hearts comprehends it not , ioh. . ) have , if not a letter without them , yet ( which is more ) light in them to guide them to please god ( de iure ) and to tell them when they displease him ( de facto ) as the letter does not , which shews men what they have done , should de , and be , but no men ( as the light does ) what they have done , do , and are ; but the children of the light are not all that have the light in them , for all men have it , though ill men hate it , and ( because it condemns the evil deeds they love , and are loath to leave ) condemn it , love the darkness more then it , whereupon it is , though , as from god , intentionally their salvation , yet actually their condemnation , iohn . . . . . . . &c. but all and only those who are actually led and guided by it , who are , and walk in it , as it is in them , and as god is in it , guiding them into the way that 's well-pleasing in his sight , and into fellowship and acquaintance with himself , ioh. . . . these i say are the children of the light , who are justified by it , by whom also it is justified , while the world condemn it , who are condemned by it , as wisdome is justified of her own children . therefore god hath undoubtedly vouchsafed some measure of sufficient light , or saving grace , to all men . arg. . if any have not , some measure at least , of this saving light , it must be either the reprobates that are rebellious against it , or the heathen ( as ye call them , who are in name christian , in nature as heathenish as they ) which have not any letter without , nor knowledge of christ iesus after the flesh ; for yourselves , who name the name of christ , and so think ye are christians , would deem your selves disparaged , if we should say , they have that light ye have not , and ye cannot deny but true christians that obey it , and depart from the iniquity it condemns , must much more have the gift of 〈◊〉 saving light and grace , if the rebellious have it . but the very rebellious ( though they improve it not , and so dwell in a dry land , and find not the green pastures the sheep of christ feed on , who hear his voice , yet ) have this gift of saving grace , by christ the mediator received for them , and vouchsafed to them , by the leadings of which , if they follow it , they may come to witness the lord god dwelling in them , psal. . . yea iob . . if the rebels against the light had it not shining in them in that time in which that was spoken , which ( as is generally judged , was before any of your scripture was written ) they could not be said to rebell against it : and beside , to the rebellious and gainsaying people in israel , god says , what should , or could i have done more for them , that i have not done ? which he could not have said in the iudgment of reason it self ( as much as he had done for them , in giving them an outward scripture ) if he had not vouchsafed them withall , some measure of that light and grace , which is only able to guide men that improve it to salvation , for less then so much could not put them into so much as possibility of salvation , for all their letter , and in all reason he should have put them at least into a possibility of it by a grace sufficient ( if improved ) to bring them to it , or else all he did for them beside , was little worth , or worse then nothing to them , and he had not done enough on his own part toward their deliverance from damnation , let them have put forth themselves never so far , but rather that which ( according to your principles ) must unavoidably tend to their sorer condemnation , but doing that , and putting them by the gift of his own light , grace and power , into a capacity to work out their own salvation ( whether they would walk in that light , or not walk in it , improve that power , gift of grace , or not improve it ) he would be clear of their blood , and their miscarriage on their own part , and they perish on the score of their own putting the salvation of god far from them , when he brought it nigh them , and as he might truly say , what could i have done more then i have done for them ( unless i shall force them to live whether they will or no , and so change my decree unchangeable , which is to put men again by my grace , by my son , whom i give to be my light to the nations , and my salvation to the ends of the 〈◊〉 , into a posse peccare , and posse non , at least * a liberty and power to abuse life or death , when i set the way of both before them , and then leave them , ad libitum , to imbrace which they please ) so they in all reason could expect no more , it being pitty enough to provide meat and set it before poor perishing men , though one do not put it per force into their mouths , when they are capable to feed themselves ; and if any , when they are made videre meliora , will deteriora sequi , and needs take the wrong way , which they know to be the worst , and its end to be death , when not only the right is shewed them , but they will'd , and wish't , and enabled to walk in it , that they may live thereby , as to be in potentia ad actum , to have from free-grace the power to chuse life or death , is grace enough to condemned men ; so to them that chuse to die , no wrong is done , fith volenti non sit injuria . besides , the wisdome of god it self is said , prov. . &c. to call very scorners that delight in scorning , fools that hate knowledge , and love folly , to turn at her reproof , promising more and more to poure out her spirit on them , and make known her words to them , they hearkening to her reproofs , who talks with them in their beds when they awake , and by the way , &c. otherwise 't is the turning away of the simple from her teachings , not being without her teachings that slayes them . and as for the heathen , how they have that which is to be known of god ( even enough as to their salvation ) manifest by god himself within them , and not only the wrath of god against all their ungodliness , but also the righteousness of god revealed from heaven , even by him that speaks from heaven in their own hearts , so that they both know god in some measure ( though not liking to retain the knowledge of him in them , nor glorifying him as god , answerably to what they know of him , their foolish hearts are darkned , and they given over to vileness ) but also know the iudgements of god , that the things they do are worthy of death ; as also , that life and peace from god , should be to them in the contrary , and so are condemned , accused , and without excuse , when they sin , as well as cleared , accepted , justified before god within themselves when they do well , by the work of the law of god written in their hearts ; by which , though they have not the law in letter , or a literal copy of it , as professors have , whom they will iudge , and be justified before , for all the professors boasting , if they do the things contained in the law , as it s written in their consciences , and much more to this purpose ; is so clear to them that in the light with any solid understanding , and not in their own benighted minds , and prejudiced spirits against the true light , which the letter points to , read the first and second chap. of paul to the romans thoroughout , that all the objections , to the contradicting of this truth we ( even thence ) plead against them , made by our hasty opposers , will appear to be but obulaty sticks and straws , reeds and rushes , when ( as anon we must ) we come to examine them : therefore the premises well considered , it will plainly appear , that some measure at least of that saving light and grace , which is sufficient to lead such as follow it unto life , is vouchsafed to all and every man. arg. . if christ the saviour , and the salvation of god it self , be a common salvation , given in common to all and every man without exception , so that all that will may have it , then that sufficient saving light that leads to it , and the gift of that grace of god that puts men into a power and possibility to work it out to themselves , brings it to them , and ( being not neglected , but improved ) brings them to it , must be given also in common to all and every man , else it cannot be said properly , they are in posse to it , or so much as that they may have it : but the salvation of god is freely given in common to all men , so that every man who will may have it : else god ( who means as he sayes , and mocks not most men in such cruelty , as to say to them whom he knows are lockt up , so that they cannot come at it ( unless loosed by him who yet never intends to loose them ) here 's salvation , here 's plenteous redemption for all you sinners , which i would you should all have without respect of persons ; take it who will freely , as 't is freely tender'd , else far greater vengeance shall fall on you , then if i had never been gracious to you , for refusing my rich grace and goodness which i would have had you enjoyed , but you would not ) would not utter his mind with so many strong and serious asseverations , complaints , commands , and seemingly compassionate c●mpellations , by which to take all scruples away , and put his great and true love to them out of doubt , as he does ; saying , look ye unto me , and be ye saved , all ye ends of the earth . behold my servant , i g●ve h●m a light to the nations , to be my salvation to the ends of the earth . ho every one that thirsteth , come ye unto the waters , and he that hath no money come , yea come , and buy wine and milk without money and price . hearken unto me , and let your souls delight in farness , hear and your souls shall live , why will ye die ? turn and live ; chuse life that ye may live . the spirit a●d the bride say come , and let him that is athirst come , and whoever will , let him c●me and take of the water ●f life freely . the son of man is c●me to seekout a●d save that is lost : i am came , that they might have life abundantly : ye will not come to me , that ye might have life . he hath laid help on one that is mighty , who is able to save to the utmost , all that come to god by him : him that cometh unto me will i in no wise cast out : in the lord is compassion , and with him is pl●nteous redemption . let the wicked forsake his way , the unrighteous his thoughts , and turn to the lord , for he is gracious , and to our god , for he will abundantly pardon ; he is long suffering , not willing any should perish , but that all should come to repentance , wills that all should be saved , and come to the knowledge of the truth : god so loved the world , that he gave his only begotten son that whoever believeth in him may not perish , but have everlasting life ; for he sent not his son into the world to condemn the world , but that the world through him might be saved : he that believeth shall not be condemned , but he that believeth not is condemned already , because he believeth not on the only begotten son of god. this is the gift that he hath given us , eternal life , and this life is in his son ( the light : ) he that believeth not makes god a lyar because he believeth not the testimony god gives of his son ; in him is life , and his life is the light of men , and the light shineth in the darkness , but the darkness comprehends it not he came ( a light ) into the world , and the world knew him not . this is the true light , which enlighteneth every man that comes into the world . glory be to g●d on high , on earth peace , good will towards men. glad tydings of great joy , which shall be unto all people , to you is born a saviour , which is christ the lord , the one mediator between god and men , iesus , who gave himself a ransome for all , who died for all , & by the grace of god tasted death for every man. god commendeth his love to us , in that when we were sinners christ dyed for us , dyed for the ungodly , justifieth the ungodly ( i.e. from , not in sin ) the saviour of the world given as gods witnesse to people , a leader and commander to people ; if any man sin , a propitiation for our sins , and not for ours only , but also for the sins of the whole world , in whom god was reconciling the world ( his enemies ) by his blood to himself ; not imputing trespasses to them , that will not persist in their enmity , giving out a ministry of this reconciliation , by whom , as by embassadors for god , men are besought in christs stead to be reconciled to god , who made him sin who knew no sin , that we might be made the righteousness of god in him ; the wisdome of god , that cryes out ; how long ye scorners will ye delight in scorning , simple ones love simplicity , fools hate knowledge ? turn at my reproof ; i will pour out my spirit upon you , make known my words unto you : wherefore is a prize put into the hand , of a fool , seeing he hath not a heart to make use of it ? because i call , and ye refuse , stretch out my hands to a rebellious and gain-saying people , and no man regardeth , but ye set at naught all my counsel , will none of my reproof ; i also will laugh at your ca●amity , and mock when your fear cometh , when your fear cometh as desolation , and your destruction as a whirle-wind ; when distresse and anguish cometh upon you , because ye hated knowledge , and did not chuse the fear of the lord ; for the turning away only of the simple slayes him : and this is the condemation ( nothing else irrecoverably ) that light is come into the world , and men love darkness more than light , which is come into them to save and lead them to l●fe , because their deeds are evil : but who so hearkneth to me shall dwell safely , and shall be quiet from the fear of evil . and a number more like to these , of solemn compellations , complaints , counsels , consolations , compassions , wishings , and wouldings ; adju●ations , corrections , condemnations , intreaties , threatnings , perswasions , poured out to all men , the most , even a thousand to one , of which are personally , peremptorily predestinated , never to have none of all this good , nor life , nor salvation , nor the least dram of any such grace , power , light , as may be of any efficacy , or have any sufficiency in it , but a common grace only , that hath nothing but insufficiency in it ( u●cunque et aetendatur , howsoever attended to ) to bring them to it . is all this talked out to men bolted out from it all before ever they were born , by an absolute decree , for the personal transgression of one individual man , and pre-ordained to have their portion in manifold more wrath and condemnation , for refusing to come to god when they were called , but never capacitated by any measure , of such light and grace , by which only they can possibly do ought that is required ? is all this openly , as from the true , mercifull god , meerly tendred in hypocrisie to millions of miserable sinners , to whom it's never intended , that they must and shall come within the bounds of so much as a possibility of it ? nor have so much as arbitrium libertatum , a liberty lent them to take or refuse , but he kept down under a certain necessity of perishing , contracted to them ( as is supposed ) from one single sin of one , whom they never chose to be their proxy , and representative of their persons to god , so as that they would live or die for ever , as he should stand or fall , from whose loīnes , it 's doted by our dreaming divines , that there is drawn and derived such ( by them ) inevitable damnation upon all individuals , that for want of a sufficient light and grace vouchsafed them to lead them out of it , to escape it ( as the four men aforesaid intimate to us ) the most must necessarily , unavoidably , unalterably ( as by gods particular private decree , without reference to their finall rejection of god first ) sin from the womb to the tomb , that they may , by filling up their measure , become vessels of wrath fit for destruction , and ( upon account of that personal decree still concerning them ) not so much as possibly escape the condemnation of hell ? must the most on the account of no saviours dying for them , but for a very few only , never see the lords salvation ? and yet be alwayes called upon to look to him for it , and told that christ died for them , and have the salvation tendred to them in the name of god , and be injoyned to believe he died for them , for whom ( on their principle of christs dying not for all , but the elect only , which with these men are but very few , one of a thousand in the world ) its a thousand to one whether they be of that small number he died for , yea or no ; and yet for not b●lieving that viz. each person that he died for h●m , when he died but for some , all must be condemned , even because they believed not on him , for that 's the cause of all iudgement and condemnation to the world that perishes for sin , iohn . i●hn . even because they believe not in me ( saith he ) who enlightens all that come into it : must the glad tidings of great joy , that a saviour is born , be proclaimed as glad tidings to all people , when he is intentionally sent to save but some few , and all the rest must hear the sad tiding● of a certain s●●er condemnation , then if he had never come into the world at all , because they believe not in him still , that he died for them , for whom yet he died not , if he died for none , but such a few as these men call the elect ? what a strange uncouth representation of god and christ in their great goodness , multitudinous mercy , inconceiveable kindn●ss , large love , rich grace , good will , tender bowels , incomparable compassion to the whole world , is this of these men ? what a most grievous kind of glad tidings of great joy concerning a saviour to all people is this , that he died to save one of a thousand , but a thousand to one are remedilesly , and more inexcusably , irrecoverably , unavoidably , incontroulably , and intolerably destroyed , by occasion of his dying for every man , then if he had never died for any man at all ? tell me , o ye narrow mouth'd old bottles , that vent out so much of the old wine of your own wisdome , and sent so sparingly of the new : suppo●e a thousand of you were sentenced to die , were it a way to shew the mercy of the king to be matchlesly more then his severity ? and would you count him gracious to you all , and deem it glad ridings of great joy , that is so truly to you all , to have a pardon tendred to you all on terms imp●ssible by you to be performed , but intended really but to one of you ; so that the benefit of it shall effectually extend to but one , and that in such a way as shall occasion the more severe execution of all the rest , when 't is in the kings power , if he be minded , to shew the riches of his mercy to be beyond his severity , to save . and execute but one as an example ? were the other a common salvation to them all ? but i say the salvation of god is common to all and everyman , what ever these men say , and even intended as truly , as it is tendred and proclaimed to all , or el●e god , who cannot lye , would never so proclaim it , nor his spirit stile it a common salvation , as he does , iude . . therefore much more common is that saving grace and light , which brings it to all men , and all to it , who walk in the teachings and leadings of it , or else it could no more be grace , gospel , good news , glad tidings to all people , as it is , but sad tidings truly to the most ; whereupon it is said of it by such ministers as sought to magnifie it of old , as much as our churlists modern ministry-seeks to minifie it , to be saving grace to all men , though all are not actually saved by it , tit. . . . the grace of god that bringeth salvation to all men , hath appeared ; as it could not be said to do , if christ under no consideration had vouchsafed it to all , but to some only , ( as i.o. ) and the salvation it brings in a true tender to all men were intended only to few ( as t.d. diminatively declares of it . ) yea in a word , as grace were no grace to that man to whom it s given , if it were not saving or sufficient ( he using it ) to save him . so saving grace is no saving grace , and so no grace nor glad tydings of great ioy at all to all people , as 't is call●d , though it bring salvation where it is , if it appear to be given , and to appear only to a few : besides , your selves tell vs of a common grace , which is vouchfased to all men . but friends , a few words with you , and to all you followers and fainers of this fantastical piece of meer falsity , not to say foolery , who in the night ( while men sleep ) dream out this dark and grace-darkning doctrine of divinity , which , with the abundance of absurdities and confusions that are concatenated to it , make up such an incredible kind of creed , such a braky messe of belief , such a lab●rynth of lightlesse literature , such a wilderness of wondrous wisdome , as no wise men , nor any ( but such drunkards of ephraim , as lie ( like briars and thornes ) enfolded together in one false faith , that at last they may be consumed as stubble fully d●y ) can find any other then a winding way into , nor when he is in , any other way easily out of , but that of the spirit of god , which searcheth and traceth out all the twinings and turnings of the serpent upon his rock . are you not yet ashamed ( the night being so far spent , as it is in england , and the day so nigh at hand to them that watch for it ) to appear upon the stage ( ye may well say , not without a blush , as t.d. does ) before the world , with such a gospel of glad tidings to it , and all mankind in it , as this , that god loves all mankind , wills not ( unless they will ) the death of any of them , nor of any sinners , but had much rather they should turn from their wickedness and live , and would have them all come to repentance and life , and not any to perish , but all to come to the acknowledgement of the truth , that in it ( unless they hate and turn from it , and then his justice and wrath hath place to shew it self to so many persons ) they might be saved ; and hath sent salvation among them in his son , the light of the world , and word of life ; not bolting or excluding any from it , but such as put it away from them , and thereby judge themselves unworthy of eternal life , and bath so loved the world , as to send his only son into it , to such as were else lost , and likely else to perish , not to condemn them further , but to save them ; even ( qua sic ) as lost , so consequently all men ( quatenus ipsum , ever including de omni ) from condemnation , or that , alias , to that end , intent , or purpose , that ( unlesse , against his honest , true , sincere wishing and woulding otherwise , they needs will ) they might not perish , but have everlasting life : and so loved men also , as to send his messengers among them to make universal proclamations of his large love to all mankind , and in his name to publish glad tidings of great ioy , even to all people , and the good will of god toward men ( an indefinit phrase in a necessary matter equivalent to an universal ) and to call to every one that will , to take of the water of life freely , without exception of any positively , personally , or nominatim , who exclude not themselves by their own personal unbelief of his love to them , and refusal to come , and without accounting any unworthy of his supper , but such as come not when call'd , and put not on the wedding garment , which renders them ( as taking away all their sins , guilt , and filth ) beloved , accepted , pure , and justified in his sight , as well as fit and meet to come into his holy presence , as by their own righteousnesse that they work , and not christ in them , they are not any more then by unclean things dung , losse , and filthy rags ; and send out hue and cry also , to summon all in to himself , and blown a trumpet too , even to all people to come and welcome , promising ( to the removing of all obstacles and and objects of discouragement , and giving good ground of hope to every man ) that there is mercy with god for him , whatever his sins have been , if he come in time , before the dore be shut , and while god calls , and woes , and knocks at the dore of his own heart within , by the motions of his spirit , that he will receive all comers , and though they have r●n a whoring from him , after many other lovers ( and few men will receive their wives again , that so do ) yet returning he will receive them , so that whoever comes to him he will in no wise cast out , but as he hath sent his son a propitization for the sins of the whole world , and provided plenteous redemption , and purchased salvation by his blood sufficient for them all , so that he is able to save to the uttermost , and will too , effectually , all that come to god by him ; and that it is his will they should all come also , and reveals and publishes it as his will too , expostulating very angrily with all men too , for despising the riches of his grace , for not being led to repentance in the day of his long-suffering and salvation by his goodness , telling them he waits upon them , that he might be gracious to them ; saying , o that thou wouldst hearken to me that thy peace might be as a river , wilt thou not be made clean ? ( for thus cry out clergy to all people where they preach ) when shall it once be ? why will ye die people ? i have no pleasure in it that ye should , and if any do , i delight not in the death of him that doth , but that he will , and there is no remedy , unless i alter my unchangeable will ( as i will not for mans wills sake , fith i have done so much for him already , that he may be saved , unless he chuse to perish ) which will of mine is , that the soul that sins , and turns not from his wickedness , that he may live , shall die for ever , and the very wicked , turning from his wickedness , and doing right , shall not die , nor yet have his sins mentioned , unlesse he turn back from his righteousnesse into sin again , and then be must die ; and though i forgave him before , yet he taking his fellow servant by the throat after , i must lay him up for the whole debt : wherefore why , why will ye die , turn , turn your selves and live , and work out your own salvation with fear and trembling , for i have done my part , a friends part , towards you , i have wrought in you both to will and to do , of my free grace , of my good pleasure , it wants but your putting that into act , which i of my free grace have put into your power , and your willing and doing accordingly , and your getting up , and trading with your talent and turning to the light that i have entrusted you with , and reprove your evil deeds by ; will ye alwayes resist my holy spirit , when it moves in your hearts , and be stiffe-necked , and stubborn ? turn yon at my reproof , though ye are fools , scorners , delighting in scorning , and i will pour out my spirit upon you , and make known my words to you ; if not , as i call and ye refuse , so the time will be , ye shall cry , and i will not bear you , because ye did not chuse the fear of the lord , would none of my counsel , set at naught all my reproof , which otherwise you should have found to have been the way of life : i am in christ reconciling the world to my self , not imputing trespasses ; and i have sent out a ministry to declare this my reconciliation to the world , as concerning all that 's past , if they now do not 〈…〉 and abide in enmity , i am friends , unless they will needs fight on , and fight it out with me to the last , and then they will have the worst 〈◊〉 i have made him sin , that knew none , that they might be righteousness , who are yet in their sins ; i have given him a ransome for all , and he hath offered himself , and died for all that were dead in their sins , and tasted death for every man : now then hear my embassadors that pray you without , as in my sons stead , who also himself by his spirit strives with you to the same end within , that ye would be reconciled to god ; and having those promises , and received so much grace as brings salvation with it to such as despise it not , receive not this precious grace of god * in vain ; but ●korse your selves from all uncleanness of 〈◊〉 spirit , perfecting holiness in the fear of god : i have dra●n you with the cords of my love , ye will perish if ye refuse to return . i say are ye not ashamed to go out , as from god ( in whose name yet i am sure ye never went with the doctrines that here under follow ) to publish to all people , as ambassadors from him , his so large love , and the great and wonderful things that he doth for the whole creation of mankind , saying , what can he do more for you ( people ) the he doth , unless you will have him violate his own unchangeable will for your sakes , and save sinners in sin , which he hath decreed never to do , as irrevocably as he hath never to refuse such as come to him when he calls , and hath enabled them thereunto . and yet after all this good news , glad tidings to the whole world , offers of a gospel of salvation to all people , as far as ye are able to proclaim them , then to come in with such cold comfort again upon them as this , and put such a bit into peoples iaws , and bridle on their mouths , ●●nsing them to erre , so as to go round , and tell them , that of a truth , and for truth they must take it from them and believe it as an article of their faith , as o●b●dox doctrine , that they are heretical if they deny it ; viz. that though ye thus largely tender and offer salvation from god to them all , without exception , on condition they come , and so , that if they come they shall be accepted , and there 's grace , mercy a saviour and salvation for them in christ , in whom they are all to believe , even every mothers child of them for himself , that it s there for him , that he died for him , and is his saviour ( which is the only good news to individuals , and to the universal world of mankind also for it s no glad tidings to a thousand to one in the world to hear that christ will save some one of a thousand among them , and damn all the rest , or all the rest he is preached to ( doubly ) by his coming into it , because they believe not in him , who yet was never given for them ) and this on pain of double condemnation . and though ye reveal this to them as the will of god , yet there 's no such matter of vniversal love or salvation intended to them all , as ye tender , extend , talk of , proclaim , and offer from god to them all ; but his will in secret is otherwise then ye say , these proffers are to another purpose then to this intent , that they all , or half of them either , or any but a very few of them should have it , even but to leave men the more in sorer condemnation ; though ye bid all come and welcome , yet all can't come , nay , none without god , who calls , give his saving grace ( that 's true enough ) and most can never come for want of that saving grace , for want of a sufficient light to lead them , which grace and light they want also , upon no other account , then because god never did , nor never intends to vouchsafe it them ; and that he hath a reserve in his mind , a certain secret will within himself , not known to man , which runs otherwise then his revealed wil does that ye declare , even a secret purpos ( which yet as secret as 't is , ye it seems pretend to know it , and must be babling about it , to the shaming and contradicting your selves i th' t'other ) even to give this salvation but to a certain small number in comparison of the rest whom from eternity he hath reprobated , and purposed personally upon adams score , shall go without it ; which sin of that single man shall so remain on the score with him for ever , that upon the account thereof , a thousand to one of mankind his posterity ( though yet he would ( in words ) shew himself more rich in mercy to them all , then severe to take advantage against any , ●o as to have it told thus in universal terms , that his son died for them all , for every man , the whole world , &c. ) should be left without any interest or share in it , or potential title thereunto ; and howbeit he will have them all call'd to come and lay hold on it , and promises made of life to them , on condition they come , and believe in his son , and his love to them in him , yet he so hates them ( personally ) before ever born , or doing good or evil , that they shall never from him be sufficiently impowered to come or believe ( as he could impower them if he so pleased ) nor be put into any capacity by him to ch●se the life , though set before them , as well as the death , with a chuse life that ye may live , but be left for want of a will , set at any liberty to chuse the good , under a necessity of having the evil , and to chuse either that or none , and yet if they do not chuse the good too , that advantage shall be taken the more against them to double vengeance on their heads , for that ( helpless ) unavoidable fault of refusing the good , and a quarrel pic●t against them ( upon the account of the old intended praeterition ) and so double execution be done upon them now as rebellious against the gospel of gods grace , whereby he would ( in words , alias , seemingly , though secretly he never would , nor intended it ) have saved them , and for not believing in his son as theirs , when yet he left them lockt up when he call'd on them to believe , so fast , that he knew they could not answer , and would not so much as un●o se them neither , to see if they would accept his love , believe , repent , and make use of the remedy , yea or nay , in whom also if they had all believed , most of them had ( as the case stood ) been deceived , and believed but a lye , a matter that was no such matter ; viz. that christ died for every individual of them , if they would believe it ; & ● so his wrath shall abide on them the more heavily for ever , even because they believed not the testimony god gave by his ministers , openly of his son , that he died for them , whom yet he died not for , but only for a few elect one : and so whereas god sayes , he that believes not the testimony that god gives of his son , viz. that he gives eternal life by him to every man that believes in him , makes god a lyar ; if every man should believe in him , as they all are bid , and take the testimony of the life by him to themselves to be true , either some must believe a lye ( since he died not for every man , but for some only , as they say ) or else their testimony is a lye , and they all lyars ( which is indeed the truth ) who testifie that god gave his son intentionally , but for a very few , when gods own testimony of him is , that he gave him a ransome for all. and moreover , if they walk not in the light they have to salvation , they shall be condemned ; therefore , upon the account of the highest crime of all , which light that each individual hath notwithstanding , never was salutare , so much as sufficient to guide them to salvation , but naturale , a thing that was too weak to such a business , and ( fines salutares quod a●rinet ) mers tenebrae & caeritas , as i.o. are ye not ashamed thus to ingross the grace of god , which is great to all , among your selves , and a few like your sinning selves , who think that ye shall scape , as gods choice elected ones , upon your blind confidence of it , the wrath of god , though ye are found living and dying in the same evills , and not purged from sin , nor believing ye ever shall be , while ye live here , for the sake of which , wrath must come for ever on all others , as on children of no other disobedience , then that ye live , and look to die in some degree of your selves ? seemeth it a small thing to you , o ye wofnlly blind , pitiful , or rather pitiless shepherds of this english israel ( as ye call it ) to eat up the good pastures your selves , and in your fancies feed your selves , and a few choice ones more ye count upon , that lie in wickedness , as the rest of the world , with all the fine things of the gospel , freely , fully , fairly , and unfainedly offered to all , as well as you , as things truly intended to your personally from everlasting , but to the most only extended , without any true intent that ever they shall have them , so impropriating the benefit of salvation to your sinful selves , as if ye were such whom god so indulges , as to wink at your infirmities , and justifie you in and under the guilt of them , if ye should happen ( with david ) to fail and slip aside into adulteries and murders , whilst other mens failings and infirmities of a less hideous nature , must be the faults and hainous crimes , which god will shew no saving mercy ( as not intending it to them what e're he talks ) to a thousand to one of those that commit them , & that unavoidably , upon the account of a certain inherent necessity of sinning , drawn out of adams loyns , together with their very being as men , from under which necessity god never intends to help them so far , as to give them sufficient grace or light to guide and lead them out of it , or into so much as a liberty of doing better ? and all this , before they have ever actually in their own persons so much as forfeited their share in that special grace or favour of his , that is in common offered to all men , by any personal rebellion and disobedience , and so interesting your disobedient selves still , as gods darlings in all the riches of his grace , but detruding a thousand to one , for the elect are very few with you , as little disobedient as your selves , irresistably into the depth of condemnation , preaching out that which is your mea● , as their poyson , and so designed to be from eternity , without reference to any default in their own persons , but such as is derived on them only from adams action ? seemeth it nothing to you to eat up all the good pasture among a few of you , but ye must tread down as mud and dirt , and soul the residue with your feet , and make all other people , but your pretended saints and elect ones , to eat and drink that doctrine about gods grace and gospel , which ye make no grace or glad tidings , but gall and wormwood , and sad tidings , when ye have trodden and fowled in this filthy , pudly wise with your feet , ezek. . , . by these , and the like sowrestuff , which is like colloquintida in pottage , do you spoil all your dainties ye set before men , in your pretended gospel ministry of gods large love , rich grace , and matchless mercy to mankind , & with your tenders of things to all men from god , that yet ye say god intends not to all , to whom you tender , and he by you extends them , make men tantalize , and set them all a gaping and staring after that , which yet you tell them all may not , must not , cannot have , because god purposes to give them but to a few : hereby ye make your selves , and god too , like your selves , a lyar in one or other of his wills , and a meer mocker of men out of your mouths : hereby you make your selves from god ministers of impossibilities to men ; ye must go about , & be paid largely for your pains too , to call all men to do that , on peril of eternal ruine and condemnation , which yet , on pain of condemnation too , you charge them to believe ( as truth , the contrary to which is herefie ) the most of them neither can do , nor ever could , nor shall ever be vouch●afed any ability by god sufficient to perfo●m it ; hereby do you not only coop up the infinite , saving , special grace of god into a corner , as i have shewed , but make it utterly of none effect to a thousand to one of mankind , nor through any default or defect in the particular persons , that have no share in it , but in a certain common grace that can do them no good as to salvation , only helps on their condemnation , and given to no other end , but to leave men more lyable to wrath without excuse ( as ye say ) & that on the account of adams sin only , which particular act of his , hath l●ft all men for ever under sin , wrath , guilt , and incapacity to live , without gods grace , which he yet will not vouchsafe but to a few , which upon a personal appointment thereto , must necessarily be saved , and cannot chuse , while all the rest are as personally & peremptorily decreed to dumpation ; alias , never to be so helped , but that they must lye under the guilt of adams old sin , and add new ones , to incur a thousandfold more wrath upon their heads , and condemnation , for not coming from under the old , which they were left lockt up from coming out of , and so hereby ye make god like some merciless mocking tyrant , tha● calls to another tyed to a post , come hither , with sooming pretences and promises of great matters , which he swears also he restly would have him have if he will come , and yet he will not loose him , when 't is in his power to loose him , and yet at last too , because he comes not at his ●all , pretending for no other thing then that , or else he desired not his death , but had rather he should have come , & enjoyed the good things he hold out to him , comes in wrath on the said lockt-up-man , and knocks him on the head for his refusing , before ever it was tryed by any liberty or ability given him , whether he would come , yea or nay . hereby ye make god a lyar again , on that ye draw down damnation on ●●ost of adam sons for their fathers fault , while they yet are innocent in their own persons ( for all personal transgression , ye say , is the punishment entail'd on it , and consecutive of the original sin ) when yet god hath long since said , the son shall not bear the fathers sin , whiles not actually succeeding him in the same , and that proverb be used no more in israel , of the childs teeth edged by the fathers eating four grapes , but that soul that sins only , it shall die , ier. . , , . ezek. . , . and every soul for his own iniquity only , and not anothers under the new covenant , or gospel , for that was of old , and concerning temporal things , signifying , how the seed of the righteous , that succeed one another in righteousness , are all blessed , and the whole seed of the wicked cursed , that succeed one another , not in a way of fleshly generation , but spiritual sinful degeneration in wickedness and blood : and so the blood of righteous abel , and his seed , to this day , shall be required at the hands of cain and his seed , that hath shed it , in this very generation . ye use to say , the qua. condemn all but themselves , who condemn only in order to mens being saved : but how do ye draw down to condemnation irresistably before they are born all but your selves , i.e. a few elect and chosen ones , and such saints , as ye are your selves , that never mean to leave sinning ( for how can you , when ye believe ye cannot ) so long as ye live in this world ? hereby ye shew your selves the niggards and churls , that would sain be called bountiful and liberal too , and yet make empty the souls ye would seem to fill , and cause the drink , ye call the thirsty to , to fail from their throats , and so bring tantatalus his condemnation on them ( as i said above ) before their time . hereby ye shew your selves to be the narrow-mouth'd , old bottles , that have none of the new wine in them , but are pouring out for money to men such soure vinegar and wine of sodom ( as ye have to fell ) to the setting of the teeth of god and good men on edge with your cut-throat gospel , which to the whole world , to which gods grace and gospel is to be preached , and to most of them ye preach your , so call'd , gospel to also , hath a thousand fold more condemnation , judgement , and remediless wrath and misery in it , then it hath of salvation , grace , good news , glad tidings to all , or tender mercy to every man in it , to whom you tender it , in which attribute of mercy yet , ye say your selves , god desires more to be known by to the whole world of mankind ( if man himself hinder not himself from the sight and fruition thereof , then by all his attributes besides . when the wide-mouth'd qua. as you call them ( truly ) in one sense , though ( scoffingly ) in your own , are those liberal ones , that lay not the large love of god up into a little nook , as ye do , but lay it forth in truth at large , as it is , and , while you churls are evil toward them for it , working iniquity in your hearts , and practising hypocrisie , delight in , and devise the liberal things , by which liberal things they shall stand . i say , are ye not ashamed thus to confound and contradict your selves , as ye do , upon your principles , and to bely god , and mock men as from him , and make as if he meant not as he said , and make him , who was not so bad to pharoah himself , as to burden and heighten him to destruction , till pharaoh had hardened himself ( for though god did harden him , and said he would , yet it was on the account of his seeing how he would first rebell , or swell in pride against him , as he had done all his life before ) even worse then pharoah himself , whom he destroyed for so doing , that punisht men for not making brick without straw , by how much pharoah shewed himself but like himself from the first ; but god ( as ye represent god , as walking under a cloak among men ) makes men ( if your doctrine is to be believed ) believe he loves them , and truly wishes well to them all , and yet within himself ( though outwardly saying , he would not they should perish , conditionally they be willing to come to him for life ) wills absolutely , unavoidably the remedilesse destruction of a thousand to one of them . are ye not ashamed to make god not only tyrannical , but hypocritical , and as dissembling as your selves ? and not meaning truly as he sayes , but meaning a few only when he sayes all ; to say that by every man he means some few , seeming saints only , such as your selves ; and that his meaning cannot be as his words import , and that christ may be mistaken , if his words be taken in the ordinary literal sense of them , as if there were no hold to what he sayes . and to say that gods love is large to all , and yet that under no consideration he hath vouchsafed saving light , saving grace to all , but only such a common grace as shall inevitably serve to damn them more , then if he had never given it , and then if christ had never come into the world , and the gospel had never been preached , and salvation never tendred to them ; but in no wise be sufficient to help them ? are ye not ashamed to force maintenance from men ( as ye do ) to maintain you in your mock ministry , and for running on such a sleeveless errand ( as this is to most men ) from god to all men , and to bear your charges , to the overcharging of a sinking nation for your sakes , in your message of contradictions , lies , and utter impossibilities , for so it is , on pain of condemnation to call all to come to christ for salvation , and to believe it , every man for himself , that christ died for him , is tendered truly , sincerely from god to him ; and in particular , each is to believe him as his lord and saviour , or perish , and thae he is now freely proffered , and as truly , and unfeignedly offered from god to him , as he did once offer himself to god for him as his ransome , as well as for any , and that there is this good ground for each particular man to believe it for himself ; because all , without exception of any sinner in the world , that does not exclude himself by his not coming , are freely , without respect of persons , invited to come ; and this ground also , that as he is truly , without m●ckage , held out to all , and all bid to come , so god is willing they should come and have the salvation , and to that end hath sent his son , not to condemn , but save them ; and his son his ministers , to intreat them to be willing as he is , and reconciled to him as he is to them ; and they declare from him , according to gods words in the scripture , that he died for a●l and every man , is a propitiation for the sins of the whole world , and died for the ungodly , and came to save them , and heal the sick , and seek the lost , and such like ; and therefore every man may conclude its for him , one as well as another , that can say , he is a man lost , sick , sinful , ungodly , and of the world ; and that god hath also wrought in them , of his good pleasure● to will and to do , and therefore now they must up and be doing , and work out their salvation , which if it be not wrought out , god hath done his part , and the fault is only in their own particular persons , and yet in adam too , and god is no hard master , but hath given to every one one talent at least , which if he hides , he will be cast into utter darkness , and weep , and gnash his teeth at the remembrance of it , that once he might have been happy , had he not been wanting to himself , and been an unprofitable servant with what he had , and had not in his own person still ( mark ) put the salvation from him , and hated the light and instruction , and that god requires of men but the improvement of his own , and much more to this purpose , which all is sound , true , plain , wholesome , and saving doctrine : and then to come with a new tale , whereby all the good grounds before laid for every man , that is called thereto , to come and believe upon , are utterly razed and removed , and to tell them , that though all are call'd , invited outwardly , yet an hundred to one are by a decree in gods secret counsel so secluded by adams sin , that they cannot come , nor have any right to christ , he did not so much as die for them , but for some elect ones , nor offer himself for the most , but a few , though god indeed sayes all , every man , sinners , ungodly , the lost , the whole world , and makes offers to all , where his gospel is preached , yet by all , and such like universal terms , we must understand god and christ , meaning another matter far otherwise then they say , for in innumerable places where god says , omnis , all , it s the elect only , one of a thousand he means ( so i.o. ) & 't is an usual thing for god and christ to speak words of a doubtful sense . if we object ; but it s the most ordinary and literal sense of the words , and the very letter of the words so imports . tush , tush , ( quoth t.d. ) never talk of that , man , i tell thee , 't is usual with christ to speak words of doubtful sense , so that his meaning may be mistaken , when his words are taken in the most ordinary and literal sense , and so 't would be here , if by every man we should understand every individual man , i know and confess the words import so , john . . but the indefinite phrase ( so t.d. calls it , though every man is an universal ) hath a restrained sense , as elsewhere in the scripture , christ tasted death for every man , when as he died but for a certain number , and the meaning of those words cannot be as the letter of them d●th import , for then the scripture would contradict it self , but it must be , if not in the other way in which i said it might me , then in this way as i say , that every man is not every individual man ( so t.d. ) and besides , as god intends not the salvation to all it s offered to , so all it s offered to on pain of sorer condemnation if they believe it , cannot believe it , nor accept it , and he offers it to all upon condition of acceptance : indeed , could you suppose that all would take him at his word , and accept his offer , they should have the benefit thereof ; but that must not be supposed , on pain of being heretical in the faith , for 't is not orthodox , that men can come to god when he calls them , nor accept of what he proffers , nor believe in him , whom he bids them believe in , that he died for them in particular , whom if they should believe in , that 't is so , then 't is so in deed , & in truth , that he died for them , else not ( as if he died not for sinners , qua sinners , and lost , but qua believers , which is absurd ) for men must have this first as a ground to believe upon , that he died for them , because for all , every one , sinners , ungodly , lost , rom. . rom. . while yet sinners , otherwise they have no ground on which to believe , nor can any man that does believe with any faith , save that which is but meer fancy , believe that christ died for him in particular , but as he died for all. for thus a man may safely conclude , christ died for every man , for sinners , lost , ungodly , the whole world , therefore for me : but bid a man believe christ died for him in particular , & tell him he died not for all , but for one of a thousand , the elect only , and tell him also ( as t.d. does ) the maisters know not the elect , and ye cannot assure him , he is that one of a thousand , one of those few elect ones , nor he himself neither know , or be assured of it , till after he believes it , and ye utterly take away the ground he is to believe upon , for he will argue thus rationally against you , or expostu●ate with you , to the shewing of your exhorting him to believe , to be a piece of frivolous foolery . arg. ye bid me believe christ died for me , has salvation for me , which god by you offers to me , and you call me to come to him for it , as that which , without hypocrisie or feignedness , god would have me to enjoy , being not willing i should perish : but what ground would ye have me to come upon , or of assurance i shall be welcome , or accepted in my acceptance , or of believing assuredly that god is really willing i should have it ? ans. it s sufficient for all . arg. that 's not the question , i doubt not but there 's sufficiency enough in christ to save all to the utmost that come to god by him , but what 's that to me ? that 's not a sufficient ground for me to believe upon ; many things are sufficient for many things , & to many more men then are ere the better for them ( as some greedy grandees have many thousand pounds a year , which is sufficient for an honest men to live honestly upon ; but he that shall go upon that account to feed and live at one of their tables , may for all that be likely thrust out as an intruder ) but can you tell me the glad tidings that that is for me , if so , i 'le believe it , and accept it , and come with all my heart , if you can lay a ground for me to be confident on , that i may , if i come , not be more bold then welcome . ans. all are invited and call'd to come , and call'd freely , fully , without exception , to believe ; therefore why not thou ? arg. but friends , though all be called to come and welcome to god , by you who say ye are his ministers , is this in sincerity and truth , or in hypocrisie and ●●ackage ? is god as willing as ye seem to make him , that all shall come to life . arg. yea without hypocrisie , for god cannot dissemble , nor mean one thing and say another ( though we say so of him sometimes , as t.d. does ) he is freely willing , if thou art willing , he would not have thee die , but much rather live . arg. but how shall i know that yet for my self ? does he intend the salvation to all as really as ye pretend he does in the universal extent and proffer , or to s●me only ? for some of you say , he does offer it where he intends they , to whom ye say so sincerely offered , shall never have it , but are by a secret decree of god bolted out from it for adams sin before they were born , in the guilt of which ( though he will save a few , that he may shew his mercy , live , grace to all ( as some sillily say ) to be of more extent then all his works , which few are only known to himself , and not ( as ye say ) to you and me ) he will praeterire , pass by , even a thousand to one , to perish unavoidably , notwithstanding christs death , and so i may be one of those many , for ought either you or i know , yea a thousand to one but that i am proe-ordained to perish , and therefore still i have far more reason to believe , according to those principles , that i am one of those thousands to one that must perish , and to whom christ is not intended by god , for all your fair proffers of him from god to me , then that one of a thousand elected to life by him : there 's no small odds in these two , for if but an hundred men were sentenced to be hanged , and a pardon should be proclaimed to them all , and yet such an after-clap come , that it s not intended to the whole hundred , but to one of them only , and ninety nine must be hanged for all this , and he that is so free in proclaiming the pardon , can't tell me neither that i am the only man that must be spared , i should think him a fool if he should stand pressing me to believe it , that i am he , and can shew me no evidence of it , and shall still rather believe ( do what i can ) that i am of the ninety nine , and should think him little less then mad too , if he should tell me , that if i do not believe it , that i ●●ithe man ( when yet he bids all the rest believe it too , each for himself , upon that same penalty , in case they do not ) i shall be hanged for this very thing , as he sayes every of them shall too , as the chief account on which they perish , even because we do not believe every man for himself , that he is the man , and for despising the mercy tender'd , and the large love of the pardon-sender , and such like , and that in a more severe way of execution , even with quartering , &c. whereas nor i nor any of us all should perish , if we did believe it ; now does he intend it to all of them , if so , there i may safely believe he does to me , else i cannot . ans. not so in any wise . arg. does he intend it to the most ? ans. nay , but to very few . arg. do ye know i am one of those few that he intended it to , or of those many to whom not ? ans. no not i , we are servants , we know not what the master does , not which are the elect , which not . arg. on what ground then bid you me believe i am one of the few , it s more likely i am of the many that must perish , even by how much they are so many to one more then those are that must live ? ans. all that come shall have it . arg. how can that be , when yet ye say it s not intended to all , which if it be true , suppose all should accept it and come ( as ye say all cannot neither for want of power ) they cannot have it , because not intended for them ? ans. yea , it s offered on condition of acceptance , faith , and coming , so that could ye suppose all would take god at his word , and accept the proffer , they should have the benefit . arg. but that must not be supposed , nor cannot rationally , according to your principles , who tell us all cannot come , cannot believe nor accept , for to accept , believe , the power at least must come from god , and he hath not , say you , given that , nor saving light , under any consideration to all , but to those few only to whom he intends the salvation , which i still demand a ground from you whereupon to believe i am one of , which till then i cannot believe any more then groundlesly , and groundless faith is no better then vain hope , which is fancy that will fail when men come to give up the ghost ? ans. believe only in the lord jesus , and thou shalt be saved ; believe , and the salvation is thine . arg. but that 's idem per idem still , the thing ye are to give me a ground to do , but cannot ; i should believe it , if ye can shew me a ground whereupon ; you would have me first to believe it , and then my believing it will be a sufficient ground for me whereupon to believe it , whereas i must first have some ground wherein that faith ye call me to must stand , and whereon it must be founded , for faith is not the ground of it self ; and your crede quod habes & habes , s as foolish a conceit , as if ye should tell me that a man i never saw intends to give me an inheritance in particular , when yet ye never heard him say so , and would have me believe it , yet can give me no good ground whereon to believe it , but your single say so , who yet say ye know not that i am the particu●ar man he intends it to neither , only ye have heard say he proffers it to a thousand , not me by name ; and yet for all it is proffered to so many , it s intended only to one of them . ans. if thou wilt believe it is so . arg. but is it so that he intends it to me really and particularly ? ans. nay , i cannot tell that , it s hid from me ; but this is all we can say , that he intends it to some really , and he offers it to all conditionally they believe , so that if thou believe it it s thine . arg. i cannot believe that though you bid me , nor ought neither , which you , who bid me believe it , can give me no ground for , nor evidence of , that it is so , and confess your selves you know not whether it is so or no ; that he died , i believe , as ye say , for some , and so they believe all o're christendome , and in england , and also believe mostly every man for himself , that christ died for him ; where yet for all your saying , he that believes so hath him , there 's not one of many h●th him , as your selves confess ; whose faith therefore , which ye beget many to , is mostly fancy , for they have not the salvation yet , which is from the sin , but to believe it without more evidence for it , that it is a truth , he died for me , even for me in particular , then i see upon what principles ye are able to give me , were as fond as to believe a piece of news for truth , which the man who tells it , tells me , he knows it not , whether it be a truth or no , but much doubts it , or glad tidings of great joy to all people , which the news-m●nger himself can give me no evidence at all , that it belongs to me at a●l ; but after his most universal publication of it , that he has tidings to all and every one , and would have every one believe it so to himself , begins to fall back into such a diminutive prate , or pinching publik● privication , or private publication , as , when demanded about his news in this manner , friend , a●t thou sure this thou extendest to all , is good news intended to all , is it so to me in particular , whom thou bidst believe it good news to me ? replyes in this wise ; nay , i cannot say that , i say it s to all and every one , but by those terms i mean but some , and those very few ; and i cannot say which nor whether in particular , thou art one of them or nay , yet thou must believe it , or else sad tidings will come after it , thou shalt be hanged up for not believing its glad tidings , which said news ; monger i should judge so little worth much heeding , crediting , or believing in what he sayes , that i should rather think him out of his wits , and to have suffered some shipwrack ( as our priests have done of the true faith ) of his very common sense and reason shew me therefore what evidence ye have of the truth of the thing ye tell me , and bid me believe , or else it s but as implicit faith ( as at rome ) if i should believe it , and not because i see it likely , but because ye say so , who yet tel ' me of what ye say , or bid me believe , viz. that christ died for me , for he died for some , 〈◊〉 the elect only ; that he cannot tell at all whether i am one of those elect ones for whom , yea or may . answ. we say still it is offered to you as 't is to all , on condition of acceptance and of faith , so that who believes it shall have it , whoever he is , and 't is believing evidences it to be so . arg. still ye run but in a round ( as the colliers faith does ) and say no more in effect then thus , first believe , and be confident , that christ died for thee , and then this faith and belief of it , that he died for thee , is a sure good ground or evidence for thee , upon which thou mayest believe and be confident , that he did die for thee , and that thou art one of those few he died for , and not of those many to one , to all whom as freely as to thee he is offered , not one of whom yet he died for , or was by god ever intended to . answ. but mind the condition though ; he is offered to all on condition of acceptance , so that if thou perform the condition , as most do not , for few will come , thou must have the thing promised thereon , that is , the salvation . arg. the condition ! i know christ is not only offered to all on condition , but intended also to be the saviour of all , on that condition they reject him not , but believe in his name , come at his call , and obey his voice and counsel , which god also by his truth , grace , and love , puts men into capacity to do , or not to do , at their choice . but as for your condition , i say , it 's more monstrous then all the rest , while for all your offers to all conditionally , they believe ye say it 's peremptorily intended but to few , and those few shall not chuse but perform it , and an hundred to one are as peremptorily intended by god , to be never interested in it , nor enabled to perform the condition ou which only it s meant . ye say indeed god offers and tenders salvation by christ to all conditionally , they believe in him , each man that he died for him , but what is this , so long as it 's not intended to all , and there is no such matter ( as ye say ) to b● believed , unlesse most men believe a lye , as that christ died for all , and every man ? for a man to tell an hundred condemned men , there is life offered to them all , on condition they every man of them believe it is so as he sayes , and to bid them believe it as the truth , for want of believing of which only they shall be executed more cruelly , in believing of which they shall be saved ; and then to tell them , the said pardon is really , positively , and peremptorily intended but to one of them only , and not one of all the rest assuredly shall ever have it , it s absolutely , unalterably decreed , that the ninety and nine shall be hanged , is to destroy all the ground of the belief ye would beget them to , and to carry an hundred men up on high into a steeple , in vain , aiery hopes of some glorious sight pretended to be shewed to them all , that from thence advantage may be taken , as the thing intended , for all the fair pretence , to throw ninety and nine of them down , go the breaking of their necks , and the mischieving of them more , then if they had never been so fairly premised , and so highly elevated , and but one of them be shewed the light , which to all was promised ; for the absolute decree and intent of god must ever inavoidably stand and take place against the conditional proffer of that which in the decree is not intended ; so the proffer on condition still is not worth a straw , nor any thing , but a meer mockage of men , and such a one as is before that time wherein god sayes he will mock and laugh at men , which is only when they have finally rejected what once they truly might have had , and was indeed as truly intended as tendered on condition they by their wills refuse it not , prov. . psal. . . for what god absolutely wills and intends , ever is , & does come to passe , but what he intends ( much more what he does but offer us , and tender , and not intend at all ) but conditionally , of mens standing or falling , rejecting or receiving , when he has put them into an equilibrio , for either , may be one way or another , this or that , so or so , and yet gods absolute decree stand inviolable , unalterable ( ●ut alibi ) as namely , adam when he was stated f●●m god upright ( as a stick may be set upright by a man , resolving which way it falls it shall lie , either in mire or on fair ground ) had posse peccare , posse non , god left him to his choice , intending , as to the man , conditionally , that if he fin'd , he should die , if not , live , and should have love or hatred from him , according as he did ; but as to the two states of sinning or standing , ●● is decree was absolutely unalterably thus , viz. tthat the life should be the reward of the standing , and the curse the reward of the sinning , happiness and blessing he felt in the one way , ? oe , and wrath , and misery in the other : so is the election and reprobation of god not absolute , but conditional only ( as to persons ) but absolutely without condition , and inalterable ( as unto stares , things , wayes , actions good or bad , wickedness , or righteousnesse ) so that in the way of righteousness he hath absolutely intended life shall be enjoyed , and in the path way thereof no death to any , as found therein , and as absolutely , that the way of the wicked , or of wickedness and ungodliness , shall perish , and they in it , that forsake it not ; that the seed of the serpent shall be bruised , satan and all that serves him ( as so ) and the seed of the woman only blessed . but now ( as to persons ) his decree and intent is truly ●● his proffer i● ( i.e. ) universally and conditionally to all , that as they do they shall hav●● , as they sow reap , corruption or life ; the seed is they serve , and are one with , their portion shall be , as the way is they chuse finally to walk in , of good and evil , truth or deceit , light or darkness , life or death , which are both set before them , so their end shall be without change , because ( though he would have all persons chuse life , that they may live , yet so as leaving them to their choice ) yet to this way he hath everlastingly intailed the blessing , to that the curse , without alteration for ever ( ut alibi t ) wayes are absolutely approved or reprobated , men only conditionally , as chusing the wayes , either approved or reproved ; so that while ye say god proffers conditionally only to all , but intends absolutely , that one of a thousand shall not have the benefit of the salvation , besides the mockage that is in that offer , he cuts the throat of all that comfort that is or can be conceived by it , and is also a flat contradiction to say , god offers salvation to all , which is as much as to say , pretends himself willing that all truly should have it , and yet to say also ( as t.d. does ) that god does not pretend to intend the benefit offered to all to whom it is offered ; for however ye say ( falssy ) that he in himself really intends it not to all ; yet this is true , that so long as he proffers it to all , he pretends thereby to intend it to all to whom it is offered , or else ye run on a much more sleeveless errand then before , viz. pretending that to men , which yet ye say your selves , for all your offering it in his name , and pretending to offer it as from god , god neither intends , nor yet so much as pretends they all shall have it , to whom ye offer it ; which err and god never sent you on , but ye run on your own heads , with your heels upwards , to the work of preaching the gospel , and so no marvell that ye turn it upside-down . that god intends not salvation to all to whom it is offered , and yet though he offers it , saying , look to me and he saved , my hand is not shortened that is cannot save , nor my eare heavy that it cannot hear , if your sins separate not good from you ; as i live , i would not have any of you perish , i would have all saved , and know the truth , and come to repentance and life ; i have sent my son that ( alias , to that intent ) ye should not be condemned , but saved ; and yet thereby to say he pretends not to intend it , as if all his fair proffers are not only without any intent to save , or do as he sayes he is willing to do , if we be not wanting , but as willing ; but also not so much as tantamount to apnetence of such a thing , is such a mess of propositions , as by which the propounder thereof little lesse then pretends to intend to proclaim himself ●● self-confounder before the whole world : yet this is t.d. prittle pra●le in his parcell i am yet in hand with , whose deep divinity in it i shall take notice of yet a little more as follows . t. d. i do not affirm god offers it to all men , for many ages and generations never had one proffer , tim. . last . rep. the mere shame for thee that thou deniest it , to the damning of all men in all ages before the time of christs appearance in that flesh that died at ierusalem , as thy quoting that intimates : was the gospel of salvation , because more clearly offered , as to the promulgation , then , not at all offered before ? was it , because now more revealed , then so hidden , as not at all revealed to any ages above ? what abominable grossnesse is here ? had not all the iews , and some gentiles ( as ninivee by ionah ) the gospel preached to them as well as to us , though to us more plainly , but that they believed it not ? that very text also sayes , god was manifest in the flesh , was justified in the spirit , seen of angels , preached in the gentiles , en ethnesin , believe on in the world , received up into glory : was the preaching of the gospel , en pase te k●sei , en ethnesin , in the gentiles , in every creature ( though a mystery i confess , and so to you at this day ) never manifested in any man , or in any measure at all before ? t. d. but i do affirm it s offered to more then intended . rep. then , as r. h. said , the proffer is to little purpose . t. d. yea , 't is to some purpose too as the light is given ( i.e. ) to leave men without excuse . rep. a cold piece of comfortless glad tidings , a gospelless-gospel , a merciless-mercy to the s●nf●l world , that is given not to save , but to this purpose and intent , further to condemn most of them , to leave them without excuse ( as thou sayest , and thy three fellows also ) yet i shall shew by and by , does not , as ye hold it , leave them without excuse neither ; a truth , that if it were so ( as thou sayest it only ) were a belying of god , as r.h. truly told thee . t. d. no , for he pretends not to intend it to all to whom its offered , the election obtains it , the rest are blinded ; and beside , he offers it on condition of acceptance to all ; and could ye suppose all would take him at his word , and accept his offer , they should have the benefit . rep. but that must not be supposed from the principles of thy personal election of a few , and blinding all the rest from the very birth , nay cannot be supposed ; thou shouldst say could , suppose they could take god at his word , and accept ; for , by thy principles and i. os. of denying the saving ability so to do , the most , they to whom it 's not intended can no more accept or believe , then 't is possible , if they should believe , they should obtain that which they are personally and absolutely reprobated from so long before : for if god do not , will not give , hath not given , as ye say he hath not , some measure of the saving grace , whereby to believe and accept it , to all whom he offers life to on that condition of acceptance , but calls , and requires them to believe and accept , what he knows they cannot without him , this makes him as much a mocker of men still , as such a merciless tyrant and arrand hypocrite , as shall stand aloof off from one hungry , that is lockt in the stocks , with a dish of meat in his left hand , and a pole-axe in his right , saying , why wilt thou starve thou self-murdering man ? come to me , and here is meat for thee , i am freely willing thou shouldest have it , and not perish ( never coming neer to unlock him all this while , nor bringing the meat within his reach ) but if thou wilt not come i will knock thy brains out ; and so because he comes not , when yet he knows he cannot , runs on him , pretending to do just vengeance on him for his wilfull refusing his own help , when he might ( alias , never might ) have had it , and cuts him to pieces indeed : for he that on pain of punishment , death , and condemnation , if the terms be not performed , tenders life and salvation on termes and conditions utterly impossible to be , or ever to have been performed by the person to whom the tender is , unless a grace be given him , which yet never shall be , is an hypocrite and a tyrant , ( and such a one ye make god by your doctrine , who yet is no such , but that ye belie him ) as such as he that shall say , he truly desires to make me his heire , and so tenders me a good estate , conditionally i will take a journey to the man in the moon first , to get it confirmed there , when i come back again , but if i refuse to go thither he will kill me , and so because i cannot climbe up to the moon , falls on me , and puts me to death indeed . arg. . moreover , gods offer of salvation to many , to whom he intends it not , on conditions he knows they cannot perform without him , and yet not so much as enabling them all to perform them , when he might , but some few only to whom he intends it , makes god a respecter of persons , as r. h. truly said of it , when yet god is no respecter of persons , as the scripture saith , but in every nation , men that fear him , and work righteousness , are accepted with him , and not otherwise . t. d. to that of making god a respecter of persons this answer will suffice , did god give salvation to some , who accept not of it , out of particular fancy to them ; but exact of o●hers that acceptance , and for default thereof deny them salvation ? then there might be some ground for the cavil , but now that its offered upon equal termes there is none . rep. does not god upon your blind principles of personal election , or loving of a few , out of a particular fancy to them , and peremptory reprobation , and hating the most of mankind before they were born , without respect to foreseen good or evil to be done in time in their own persons ( excepting the respect to adams sin , which the sublapsarians prate of against the supralapsarians , whose blind wranglings , whether election be ex massa corrupta , or pura , are not more wearisome & toilsom , then they are both no●some and loathsome to look upon , by any that love and know the truth , give salvation to some out of fancy , who accept it no more then others ; but as he ( as you say ) makes them to do it by an irrestible power , which he denies to the other ) and exact of the other that obedience he enables them not to , and that for default thereof , not only deny them the salvation , but also damn them down into double condemnation ? does not god do so , i say , according to your principles ? and if so , then is there not a ground by thy own confession , for that assertion thou call'st a cavill , i.e. that god by your doctrine is ( doctrinally ) made a respecter of persons ? and whereas thou sayest , salvation is offered to men on equall termes , and therefore there is no ground to assert god a respecter of persons : i say , 't is the truth we hold indeed , that 't is on equal termes tendered to men so far , at least , that till some put the word of life from them , and the salvation that is sent to them , so making themselves unworthy of it , when others receive it , it is so brought by christ the light , that the whole world might be saved as well as some of it , iohn . . iohn . . and where it is offered , there are none to whom it is not as sincerely intended ; on condition of acceptance , as it is to some , and so god is in truth no respecter of persons . but darest thou say , and is it not a contradiction to thy self for thee t.d. as thy principles are , to say salvation is offered on equal termes , who saidst above , that among those where the gospel is preached , salvation is offered to more then to whom it is intended ? if it be truly intended to any one , and not truly intended to every one to whom it is offered , but it is ( for all the fair offers ) absolutely decreed a few shall have it , and shall not chuse but perform the condition of it , which is acceptance ; and as absolutely decreed that the most shall never be enabled to perform the said condition of acceptance , which is exacted of them , and so shall unavoidably go without it , are these equal termes ? is not this offer upon as unequal termes , as if a man should tender to two condemned prisoners bound up in chains , that they shall both live , if they will come out of prison , but if not , they shall be more cruelly executed for refusal , intending to unlock one of them , that he may come forth , and to light , lead , and compel him irresistably to come forth also , that he may have the benefit of the pardon , and live ; and as absolutely intending to leave the other lock'd under restraint in his chains , utterly devoid of any liberty to come forth , to the end that he may cut him off from any benefit of the promised pardon , and take double vengeance on him for non-acceptance thereof ? and are these equal termes ? are these wayes so equal as god sayes his wayes are ? ezek. . who absolutely wills not the death of any that are as willing to live as he would have them , and that do not wilfully die for want of turning from those iniquities in which they cannot live , and from which he impowers them to turn , but that they refuse it , as well as leaves them to chuse death too , if they will neees have it ? who sees not the foolish frivolousness , and self-contradiction of t.ds. divinations ? t. d. and for christs being given for salvation to the ends of the earth , that imports not so much as that the offer , much less the benefit should be of such extent in all ages and generations , as the fulfilling of that prophesie bears date ; from the apostolical commission , ma●th . . . and it intends that no nation , how remote soever from judea , should want the offer , nor some of it the benefit of salvation . rep. see how unsound iudgements jump together , christs coming a true light into the world to enlighten every man in it , i.o. ( as is seen above ) dates but from about the time of his appearing in that person , that years since died at ierusalem , and his being a light to the nations , and gods salvation to the ends of the earth , is dated from much what about the same period , according to t.d. his calender : but as for the extent of his light and salvation , which is said to be to every man that cometh into the world , and to the very ends of the earth ; this is extenuated by them both into an extreme little compass , in respect not only of time and seasons , but of places and persons also ▪ for first , as here is a cutting off of all ages and generations before the apostolical times , by both i. o. and t. d. from any benefit from christ and his light , and from any interest in his salvation , and of all nations for years together , as it were by the lump and wh●le sale , unle●s happily they except the little nook of the iewish nation , which ( saving a few that walk't with god in the light of christ , as some in other nations al●o did ) was , in moralities , well nigh as wicked generally as any people , yea , to the justifying of her sister sodom it self . and secondly , even of these last ages , since the said appearance of christ in flesh , the major part , by thousands to one , are , in the doctrine of our divines cut off , not by their own obstinacy and rebellion against christs light ( for so we say most are without the benefit justly enough , for hating and not coming to christs light in their hearts , which else would save them ) but by god himself , for want of his vouch●a●ing them such a light , as , if improved , is sufficient to salvation ; for if all nations have the offer of it now ( as in an outward ministry they have not had since christ , nor yet have , there being not a few at this day to whom the outward news of salvation is not come by any outward ministry , and therein t.d. is also out in his accounts ; yet where the offer is , there 's not one of many ( according to these two men ) that have so much grace ever given them of god , whereby to be in capacity to lay hold on it because it s intended but to few , even of such , and so the offer is but a meer mockage still , all have not the offer , and of such as have that , but few the benefit of the salvation , because not intended , though rendered to them , and they not put in possibility for it for want of saving light , or sufficient g●ace to accept it , or to perform the condition on which its rendered ; and so as universally as is talkt of in scripture , in terminis , as belonging to all , yet by the restrained senses they put on these universal terms , as some , a few , the elect , & ● . it s not one of a that can have the thing , or are intended by god to have any share in it . but o ye niggards and churls , that are called by the name of masters in israel● is the spirit , and saving light , and saving grace , saving health and salvation of the lord thus straitned and limitted , as ye limit them ? are these his doings ? doth he mean as ye say he does , when he sayes all , every man , the whole world , and not rather as he sayes himself ? are not the●e your doings , thus to pervert the right words and wayes of the lord ? and with your narrow senses to distinguish the most infinitely immense mercy , and incomprehensibly large love of god to all mankind , and every individual person thereof , that does not first personally slight and sin against it , and so pull more misery upon themselves , into such a diminutive matter , as amounts truly , seriously , and intentionally , to the redeeming of some one of a thou and from misery , to no more then a meer making of a thousand to one more miserable , then if he had never sent the news of that mercy in christ , and a most cruel mocking of those individual persons in that ( as to them from the first ) remedilesly derived and decreed misery also ? is this the glad ●●dings of joy to all people , and all mankind , that by their own neglect do not loose their share in it , to tell them by general proclamation , that there 's salvation and life for them all in christ without exception ▪ and its offered on equal terms to them all without respect of persons , and then to tell them after , that this salvation , which is so infinitely sufficient for all , is intended but to few among them , and those are ye know not which ; and these few shall assuredly partake of it , and many to one shall as assuredly never see it , nor be made capable to come to it by any light sufficient to lead to it , though never so well attended to , because it was never intended to them , but from all eternity the very contrary was intended , and irrevocably decreed , as conce●ning their particular individual persons , that they shall perish for , and not be one jot the better for that salvation , do what they can by the improvement of that light and grace they have from god , which is only common , and not saving , nor able to help them , and god in no wise will help them to more , but leave them helpless , that the salvation may pa●s by them to the few to whom its intended , and be ( as to the rest only ) as a means to make them liable to more wrath for their refusing it , and more without excuse in the midst of that misery too that 's encreased by it ? is this your g●spel of gods infinite grace to all men in christ , that very few shall be saved , but unavoidably , by any thing that god will ever enable them to do to the contrary , most men , perhaps a thousand to one of those to whom it s offered shall be according to gods unchangeable and personal decree concerning them in that kind , doubly damned by christs coming into the world , of whom ye shameless ones do you not hear god say , he sent him not to condemn , but to save the world , which yet through the despising his true grace , and hating his ( saving ) light when it s come to them , are ( his love notwithstanding ) the more sorely condemned ? is this good news to an hundred , to hear that one of them shall be highly preferred , and none shall hinder it , but as uncontroulably his rise shall be the ruine of all the rest , and and an occasion whereupon the ninety nine shall come all to be hanged ? ye fools and blind , is this your liberal , universal rich gospel to the whole world ? o ye graceless , ungod-like , ungospel-like gospel ministry of england , and vniversities of the same , about which there is such ado among the powers , parliaments , armies , and their generals courts committees , cities , and their common councels of late , that ye may be so richly , liberally , and universally maintained in your private promulgations of it , not far from your own fire sides , much less so far as christ gave commissian to his ministers to publish his gospel going out into all the world , all nations , every creature , the ends of the earth ; but like gospel , like minister of it , a private particular , publication of it for pay , and impiop●iations by each preacher in his private particular parish , or place of preferment , is most proper to such an impropriated , private , particular gospel as yours is , whose care is more , according to the provision the earthly powers , that are bewitcht by you , make for you in that particular , to make augmen●●tion of your own means in the earth , then an augmentation of gods true gospel so far , as to all ends of the earth , by exposing of your own persons to the pains , and weariness , and travels , and hazards , that many of christs servants have gone through , and some even in these dayes for the sake thereof , or for the sake of your non gospel either , which yet sith 't is your own , and another then that which paul and others then preached , it s no great matter ( for a private preaching of it is fittest for it ) whether it go so far , yea or nay , as to the ends of the earth ; and indeed much farther then it has gone it must not go , neither in respect of time nor place , and no great ma●vel , for pauls anathema is entail'd to it , and the folly of i● is beginning to be made manifest unto all men , as theirs also was , t●m . . even iannes and iambres , who of old withstood moses and the truth : if any man judge me too long in this business , let him excuse me if he please , or if not , let him chuse , i matter it not , for i here honestly profess the doctrines that are entail'd on each other ▪ in this matter of particular election of a few , and personal reprobation of most men by god , from both salvation , and all possible sufficient means of it , either upon , or before adams fall , without reference to personal good or evil first performed , or committed , do hang so together ; like some tangling bushy brake of b●yars and thorns , to the cumbring of the ground where the truth it self should grow out , and are such a wild wilderness of contradiction and confusion , that being , by the way whereinto i. o. and t. d. dark distinctions have driven me , once entred into it ▪ i cannot easily on a sudden find any way out of it again , and must walk yet a little further , before i can be so clearly quit of as i desire to be . i. o. sayes , that it s so certain , from innumerable places of scripture , that christ hath not savingly enlightned all , but some only ; that he hath no spiritual understanding who once dreams to the contrary ; whereas i say , he hath yet no more then a meer mysty ●nsight into the mystery of gods love in christ to the world , who limits it only to a few : i know the scripture from one end to another , yet i know not so much as one place wherein there 's the least hint against the universality of his sufficient ( g●ace●to all , 't would have been more to my satisfaction , had i. o. named but one testimony of scripture , and directed us to it , then to give us intimations of innumerable texts , and testimonies to that purpose ▪ and set down not so much as one , which till he doth , i shall be so bold as to tell him ; there is not one at all of any true tendency that way , but very many more , besides those above-alluded to , which evince the universality of christs death , the commonness of his salvation , the generality of sufficient light , grace , and of the gift of his righteousness unto all , and upon a● , as they believe , without difference or respect of persons , rom. . . . . . pet. . . the usual common silly shifts , and pedling put offs , that are made against those texts which speak in universal terms , are that by all , all men , every man , every creature , the world , all the world , the whole world , not all and every one indeed is meant , but some , the elect only , which t. d. calls few in comparison of the rest , all manner of people , not jews only , but gentiles also . so j. tom. and r. baxt. p. . . the senses in which christ mediator enlightens with spiritual light every man that cometh into the world , john . that text may be understood of this light two ways : . all who are enlightened with spiritual light : . all sorts and nations of men , gentiles as well as jews , not singuli generum , but genera singulorum , some in all nations , some iews , some gentiles , and among the gentiles some barbarians , some scythians , some englishmen , some french , some turks , some tartars , &c. not all in every nation , not all of every sort , but some of all sorts , some kings and men in authority , some under authority , some rich , some poor , some masters , some servants , &c. not the whole globe , or wheel of the world ; but i.os. whimsie , or wheel within a wheel , that is his church , or as others , mundus electorum ex mundo electus : this and such like is the narrow strict , restrictive rattle of i.o.t.d.i.t.r.b. and the rest of that fry , whose restrained senses of so universal terms , let us reason together about a little . rep. . is it so indeed friends , that these so eminently comprehensive terms , all , everyone , &c. signifie no more then some , a few , &c. as aforesaid ? is this syncategorema istud omnis , the con-signification of that adiective all ? is it so as i.o. sayes , per omnem hominem , non omnes & singulos , sed quosvis tantum intelligi debere , that by all and every one , we ought to understand not all and every man , but some only ; all not absolutely , but respectively to the elect ; which are but few ? this is more then ever i could yet understand since i left off to be ( as ye are , and will be more ere long , if ye go on to fight against the light ) without understanding to this very day . to say that all may signifie many ( as many is sometimes expressive and truly conclusive of all , and not exclusive of any ; as rom. . . . ) is much better to be born with ; but that all , or at least that every man , which is more indigitative of every individual without exception , should be said to signifie , not so much as the major , but the minor part of men : this is one absurdity more then i ever learnt before from any , but the unlearned labours of your selves , and such as side with you in your silly-come-sensless senses upon the scripture . . if it be no absurdity but usual and proper to intend , not all men , nor ill men , which are the most ; but the elect , a few good men only , by those terms all men , every man , all the world , &c. and not every individual ( prout innumer is aliis locis usurpatur● as it is used ( quoth i.o. ) in innumerable other places ) then i shall the more willingly excuse him , who shall interpret those texts , viz. rom. . . . . . . . rom. . . gal. . . and many more texts ( which must be some of i.os. numberless number , there being not innumerable places besides them ) that speak of all mens being gone out of the way , &c. all mens having sinned , and falling short of gods glory , dying in adam , &c. all the worlds becoming guilty before god , &c. all believers being justified , all saints honoured , &c. also such places as speak of gods being avenged on all that obey not the gospel , thes. . and such like ( respectively ) not of all and every man , every believer , every saint , every rebel , against the gospel , but of some few , a few believers , a few saints , a few rebels against the gospel , which were an absurdity unsufferable , if not no less then madness in the abstract . but i.o. that he might at least insanire cum ratione , in proof that there are innumerable places besides , iohn . . where these general terms are so restrained , makes a shift to produce one , which is as much to his purpose as one can be , that over-turns it , that is col. . . where paul sayes the gospel is come into all the world , by which term all the world , i.o. understands not all men , but the elect only , heeding as little , as he does other matters , that the same apostle in the same chapter , ver . . speaks of the same gospel in the same way as here , that it is preached , en pase te k●isei , in every creature that is under heaven . so that the th ver . which is i.os. instance , doth by ( all the world ) intend the same subject as he does , by the term ( every creature ) which is not such a pi●●a●●● , as the elect only ; for then the absurdity would be no less in these two verses , then it would be so to interpret it in mark . . . where both these terms stand together ; and how gross would it be when christ sayes to his messengers , collectively considered , go out into ( all the world ) and preach the gospel to , or in ( for there 's no preposition ) ( every creature ) he that believes shall be saved , &c. to read and render these general terms not absolute ( as i.o. sayes omnis must not be ) but relate ad electos , with reference only to the elect ▪ a fool may see : for as i shewed above from iohn . . of the word world , so may i much more here shew from the word ( all the world ) the folly of them that will have it signifie no more then the elect , it being then to be thus read ; viz. go out unto the elect , and preach the gospel to every elect one , whoever in all the world , that is among the elect , believeth , and is baptized , shall be saved ; but whoever among those elect ones , believeth not , shall be damned : here 's i.os. syncategoremaistud ( omnis ) yet surely , as far as both he and t.d. are from holding the gospel to be intended by god to any , but those few they call the elect , neither of them is such a niggardly churl , but they are both rather so free as to have the gospel ( excepting ever what large pay the preachers must have for it ) very freely offered from god to no less then all ; whether this be any of those innumerable places i.o. means , when he sayes the word omnis , all , is so used in them , or not , i know not ; but here 's the same terms , every creature , and all the world , as are used in that col. . . . which he alludes to ; and if this be not one , i doubt his number will come short of numberless ; for at present ( as i shall look no further ) so i mind no more then one place , where the same term of ( all the world ) is used ; viz. rom. . . where it s said , all the world is become guilty before god , which if i.o. read non absolute , but relate ad qu svis tantum ; that is , ad electos , excluding all the rest ( as he does the worst from the grace of god ) so as to say a few of the world only , that is , the elect , are become guilty before god ; then let 's eat and drink , that we may live and dye reprobated from god , and so become guiltless , ●ith none but his elect become guilty before him , who are of all men then indeed most mi●erable . and as i.o. so t.d. seems not to dote without at least some seeming shew of a reason for his most impossibly proper sense of that term , every man that cometh into the world , john . . by which r. h. truly told him he makes john a ly●● , and so say i too , while he understands it of but some of every nation , and those so few , that page . pamp. he stiles them a small number in comparison of the rest who are not enlightned , t.d. no such matter ( quoth he ) i make not the apostle a lyar , for the indefinite phrase hath a restrained sense , as elsewhere , heb. . . christ tasted death for every man , when as he died but for a certain number . rep. to which i need say no more among wise men , then to tell t.d. that if he over-shot himself unawares in saying ( every man ) is an indefinite phrase , let him only fetch back that bolt of his which was so soon shot , and i shall freely give it him again , and there 's no harm done ; but if he shot it not in hast , but wittingly , 't was with so little due deliberation , that ( as brief as he is , page . . pamp. to take on him to teach g.w. who in things of god may be his teacher ) he had need to be taught again ( notwithstanding the flourishing his title page with m.a. ) by such as hold it fitter to forget , then to teach others any of that tyruncular kind of learning , that ( man ) and ( men ) are indefinite phrases in such necessary matters , are equivalent to an universal , though in some contingent business they are aedaquate only to a particular ; but as for omnes homines , omnem hominem , quoseunque unumquemque ( all men ) ( every man ) and such like ; these are so far from being but indefinite , as hominem , quosvis homines a●e , that they are the most express universal terms that can be spoken ; yea , nothing is more universal , according to the very litteral sense of the words , then vper panton anthropon , panta anthropon ercomenon eis 〈◊〉 : for all men , every man that cometh into the world ; these , specially this last ( every man ) is so indigitative and absolutely conclusive of each individual , that it is not at all exclusive or exceptive of any at all ; and if every man ●n the wo●ld be an indefinite phrase ( as t.d. ayes ) i know none is universal , for all is not ( if it be so much ) more comprehensive , then that , of all without exception ; and if ( as he sayes ) every man that cometh into the world , be but some , a few of every nation , kindred , tongue and people , then i 'le read and render ( by the same rule ) the word every , as affixed to nation , tongue , &c. so restrictively too ( for who shall forbid me ? t.d. of all men can't ) thus ; viz. every man of every nation , that is , only some , a few men , of a few nations , ●f a few families , tongues and people , and then i 'le carry the boundl●ss grace of god , and incomprehensible light of christ , into a small compass , and diminutive corner of the world indeed . but t.d. perhaps deems se imperatorem esse , and so may leges dare , non accipere ; for when we use any term in a sense that troubles him , then the phrase imports otherwise ( quoth he ) the words intend so or so , it must bind and be cogent to us , saying when he sayes rex sum , sic volo , sic iubeo , nil ultra quaero plebeius ; but when we tell him , as we do in this , the words import otherwise , the very literal sense of them cannot be that , then he tramples that down : tush ( quoth he ) the meaning of those word ; cannot be as the letter of them does import , for then the scripture must contradict it self ; it was an usual thing with christ to speak words of a doubtful sense , his meaning may be mistaken , when his words are taken in the most ordinary and literal sense , and so it would be , if , by every man , we should understand every individual man. rep. where note , first , that t.d. yields , that the most ordinary and literal sense of ( every man ) is every individual man , and that the letter of those words , every man , iohn . . does indeed import no other then we say against t.d. and i.o. viz. that the true light , which is that of christ , enlighteneth every individual man that comes into the world . and so secondly , to the contradiction of himself , who so calls it , that every man is not an indefinite , but an universal phrase , and so cannot have such a restrained sense as in some cases , not all , an indefinite expression may , for mostly an indefinite it self is equivalent to an universal ; and if it be taken according to the proper import , ordinary , and literal sense of it , it is to be read every individual man. . that in those three places , iohn . . heb. : . cor. . . christ enlightneth , tasted death for every man ; died for all : the letter , and the true , proper , genuine , ordinary , and litteral sense , which the words all and every man import , is on the qua. side , by t.ds. own free , or rather forced , confession ; and ( whether they , who fighting and scoffing at the light and spirit within , which only reveals it , know it not , or will grant that or no ) we know that we have the true meaning and mind of christ. . what hath t.d. and i.o. left then on their sides to help themselves with ? nempe velle suum cuique est nec voto vivitur uno ; every man his own will , even what opinion he pleases : quot homines , bis tot s●ntentiae ; as many more minds , as men , for they do not both in every thing fain the same , nor doth each of them fancy the thing at all times alike , but is at odds about it within himself : i.o. hath two shifts , as i have shewed , but never a good one , to slide away by , but one of which t.d. shuts in with : t.d. hath three , two of which ( as short as they are of truth in his own intent ) extend far enough , as is said above , to give the cause contended for to us ; and the third , which is i. os. also , hath nothing to say for it self , but that it 's a wresting and restraining the phrases all and every man , besides their ordinary literal signification and import ; it cannot be , as the words and letter of them doth import , therefore it must be in this or else that sense , which the letter of the words does not import ; somewhat they would say , but they cannot tell what ; somewhat it is , but no matter what , so it be not the right meaning , or true literal sense ; in a word , all they have to trust to is , their own muddy meanings , foolish figments , false 〈◊〉 , unccuth imports on plain phrases , which none ( but that some will ) need at all to mistake , which who is such a fool , as to be taken with the ●oy●shness of them , may take , and who will not , may safely let alone , and every wise man will feel to be foolish , and every reasonable man will refuse as so . . 't is to be noted , that when the proper , ordinary , literal sense of any words do but seem to tend toward their own turns , our divines insist much upon that intent and purport of them , though they will needs make them mean another matter then they intend , or truly import , when the true interpretation of them over turns and thwarts the tenure of their false doctrines , and so rule o'●e their rul● as they list , according to their own unruly will , and lay out the letter , like a piece of lead into what shape , sense , or form seems good to their own lewd , lesbian , or petulant fancies ; and when it does not ●●and handsomely to their particular private purpose one way , they set it another , and sometimes two or three wayes at once , not determining which it is , but saying , it s either this , or that , or both : so io. tom. and r. bax. page . . that text , iohn . . may be understood of this light two wayes : . all who are enlightned . . the other sense is , all sorts and nations , &c. but not that of the qua. though the letter it self imports it : but page . pamp. both meanings are the holy ghosts , the phrases will bear either senses , and either of them cross the qua. interpretation ; and when they deem they can make any use to help their crazy cause , by the literal sense and import of the words , then they will have that ; and so what a deceitful deal of-do there is with t.d. about the import of the words , a very boy may behold up and down in his two trisles , page . pamp. that expression , luke . . may import , that the kingdome which the pharisees did upon a mistake look for without them , was indeed ( mark ) a kingdome within them . here it seems t.d. unawares , thought the import of the expression would have served his turn , and was mistaken , it serving the qua. for truth , whereupon upon second thoughts ( as he sayes ) gives another , which he judges the most genuine interpretation en vmin among you ; so the preposition may be rendred ( quoth he ) when as there 's no such preposition at all as en in that text , it being entos vmon , as is shewed above . so page . the phrase doth not import the perfection of any on earth ; that likes him not it seems , but else the phrase imports it well enough , for he sayes , ye are come to the spirits of just men made perfect ; as it s said , the saints are all to come up to the measure of the stature of the fulness of christ , heb. . . eph. . so page . perhaps the clause should b● referred to sanctification , cor. . . or else it may be meant of the spirits application , forte ita , forte non . so page . pamp. as the apostles expression is ( there he is for the import of the expressions ) so page . pamp. the expressions of freedome from sin , do not note freedome from the being , but dominion of sin . page . pamp. as for the phrase in your hearts , it imports but the same with that expression , the eyes of your understanding being enlightned . page . doth not commit sin , that cannot be meant of freedome from sin , but either there is an emphasis in the word sin , intending under that general term one kind or sort of sin ; i.e. the sin unto death , or if not in the substantive , then on the verb poiei , which notes to make a trade of sin , ( as the priests do , who preach sin up , and down for money ) so somewhat it is , if they could tell what , and no matter what , nor where the emphasis lyes ; whether we can distinctly tell , yea or nay , so we may keep that doctrine of sufficient grace against sin to all men , and that danmable doctrine of devils ( that is , of not sinning any more which the qua. teach up among men , from taking too much root , and bringing forth fruit to perfection of holiness ; that spoils all their ●●ading as well as the lawyers , which stands but upon mens trespasses and sins , if once men come to leave sinning , and hating , and envying , and stealing , &c. and come to live in love , innocency , honesty , and peace , that marres their ministry ; therefore they 'l beware of that leven however , which will sowre all the sweet success that they have from generation to generation , into the popish preferments of their deceased predecessors , if that way be shewed how to live without sin , it turns their rich trade of preaching down sin , and talking against sin , up by the roots ; and therefore , though their trade is for money to declare against sin , yet they must preach it up , and talk for it a little too , and do their work not too hastily , all at once , left there be no more work for them ere long to do , but such as they were never bred up to live by . thus not only t.d. i.o. r.b.i.t. but in a manner all our literal preachers , when the letter leans not that way themselves , for their lusts sake list to have it , make no more to wrest it besides its own ordinary , proper , and literal se●se and import , which when it smiles with them , they plead , as much as they implead it , when it makes against them , then a man need do to turn a nose of wax which way he will , and no less then twenty wayes one after another , if they please ; yea , it is but saying when they are minded so to do , upon mislike of the spirits plain , naked , honest meaning , thus ; viz. the spirit does not mean here as he sayes , but means another thing ; 't is usual with christ to speak words of a doubtful sense , his meaning may be mistaken , when his words taken in the most ordinary and literal sense ; and so it would be , if by every man , we should understand every individual man ; the meaning of th●se words cannot be as the letter of them does import , then this and that absurdity would follow ( say our reconciling self-contradictors ) by which they import themselves to be very little insighted , either into the letter it self , which they are ministers meerly of , and much less into the mind of the spirit which gave it forth , which never does , as these in●aners and opinionists would make it , speak one thing , and mean another , but means truly what he sayes , though his very sayings are mysteries to the misty ministers ; when he sayes all , and every man , he means not some only , a few , one of a thousand , as the personal electionists do , who extend the large love of god so far , as to say , it s intended but to few , and streighten the boundless mercy of god into a mi●e , which is stretched out matchlessly beyond measure over all his works , which universal terms ( all men ) ( every man ) if they were to be restrained , as they tell us , how much more legally may indefinite terms be taken in a restrained sense , and be made equivalent to particulars , and upon that account we may except the most sinners ( as they indeed do some of them personally and absolutely from all iudgement and condemnation , and the most , as absolutely from mercy and salvation ) from the fear of any evil befalling them for their sins ; so as to say , when god speaks indefinitely , he will rain snares , fire , brimstone , storm and temptest on the wicked ; that 's not all , and every wicked man , but a few only , therefore fear not ; wh●remengers and adulterers god will judge , lyars , murderers have their part in the lake ; that 's but some few only , at least not all , nor the most , not the saints , not his upright hearted davids , when gone from their uprightness ( for so david was in that matter of vriah , when guilty of murder and adultery ) therefore droop not ye murderous , adulterous saints of this english unclean-hearted israel : if god had said all , and every adulterer , and every murderer hee 'll judge , and divide him his portion in the lake , his meaning had not been as those words import , 't is usual for christ to speak words of a doubtful sense , ye mistake his meaning , if you understand him according to the ordinary and literal se●se of the universal terms all , and every man , as speaking of every individual man , but he speaks but indefinitely , sinners , whoremengers , adulterers , murderers , not expressing all and every such a one , which had he exprest , he had dot implyed , though the terms import so , for he offers one thing oft when he means another , offers that to all in words in his revealed will , which in heart and his secret will he intends but to a few , and if an universal cannot , without going aside from the literal sense it imports , yet the indefinite phrase hath a restrained se●se . ob. nay , this cannot be , though in the other case it may , because this is contrary to the faith , the other is not , and we must keep to the analogy of faith in our interpretings of the scriptures . rep. herein ye are more miserably bemoped and befool'd ( if ye could once see it ) then in all other your absurdities put together , for i ●row whence , or from what church , principle , ground , foundation , comes that faith , according to the analogy of which ye are to conform in your interpretations of the scripture , it must be either the infallible chair , and bottomless pit of mens dunghilly traditions , which is the foundation of the church of rome , and her faith , which foundation , church and faith that 's built on it , ye would seem in words at least to deny , or else the infallible light and spirit of god in the heart , which the letter came from ; and the qua. according to the letter , and together with it , call men to , and are themselves , as to their faith founded on , whom together with their faith ( which stands not in mens words , writings , nor thoughts , but in that light which is the power of god ) and that foundation of it also , with no less , but a little more detestation ye deny ; or else the scripture it self , which ( as much as ye live by ( yea by popish ) tradition in many things , as the papists do ) yet ( in words ) ye own . now the two first being denyed , this last is the rule of your faith , according to the tenor and analogy of which , the churches faith , which ye must interpret scripture by , is to be framed and conformed : see then your most abominable confusions and rounds ye run in : . you have the scripture , before which the true faith was delivered to the saints a years , which scripture is the foundation of your church & faith ( whereby ye might see , were ye not blind , that your church and faith has not the same foundation as the true had ) next , you have a faith which must be squared by the best interpretations ye can make of that scripture , alias , a common stock of divinity , that stinks as the blood of a dead man that hath no life in it : then again , this scripture , by the analogy of which ( as the church interprets it ) your churches faith is to be framed , must be bent to , and interpreted by the analogy of that faith which was thereby framed : so riddle me , riddle me , what 's this round of our reasonless rabbies ? . the scripture is the rule of our faith ( say they according to our churches interpretations of which her common faith must ( as to the articles of it ) be framed and conformed . . the common faith is the rule , according to the analogy of which the scripture must be interpreted , and all our expositions of it framed and conformed : oh the bruitish brainy notions of our of our brittish nation ! a false faith about personal election and reprobation , about all 's signifying some men only , and every man only a few , being framed in iohn calvins fancy upon his miserable mistakes , and misinterpretations of the scripture ( scilicet ) ever since all scripture must be interpreted according to the analogy of that false faith : ●●a ferunt & circum-feruntur , t. d. j. o. r. b. j. t. ignoramus , sm●ctimnuus , and others . the blood of christ cleanseth us , in presenti , from all sin , that 's the guilt ( say they ) not filth of it , though the very phra●e imports otherwise ; cleanse your selves from all uncleanness of flesh and spirit , that 's not as the letter imports , all indeed , but all gross iniquities ; we must have our infirmities while we live here , and and if he meant them , he commanded impossibilities , which the apostle did not : he that sinneth is of the devil , he that 's of god , sins not ; that 's not as the word amartanei ( nemine c●ntradicente ) imports , but it must be expounded by the other phrase amartian poiein , operam dare peccato , &c. ( which amartian poiein , but that they stretch it out upon the tenters , is no more then amartanein ; for he that sins does sin , and he that commits sin does no more , and does so much , as that while he does sin , he is ( as christ said , iohn . ) a servant of it , and not of christ in that ; they do no iniquity , that is , not as the letter imp●rts , but they do none as the wicked do it , that is , with all their might , but more moderately : perfection , that 's only such an uprightness and sincerity , as respects all gods commandments , whether they be kept or broken ; saved from sin , is from the dominion , not being of it , while we have a being here , it hath not potestatem dominandi , nor damnandi , but operandi , bellandi , captivandi , only led paul captive ; while he liv'd , to the law of it ; so that with his flesh he served it , but it domineers not , damns not , because the mind approves it not , while the flesh commits it , if it chance to be murder and adultery , as that of david , whose heart was upright ( say they ) though the scripture excepts him from uprightness in that case , and therefore iustified ( quoth t. d. ) alias , held guiltless ( o criss-cross ) while under the guilt of it , being weak , and temptation strong , and an hundred more such fetches do our formally holy fathers find , wherewith to feed up them●elves and their failing flocks from fainting under their ●●●lest faults , minifi●d into the name of saints infirmities . thus they swim up and down in their non-sensical senses and notions , so that nothing must be taken as the words import , but when a meaning serves their licenticus turns , and then they urge , the words import it so ; one while it must be as the phrase imports , other whiles it cannot be so , but otherwise then the letner imports it , for then the scripture ( so it seems indeed to the owls and batts , whose eyes dazle at the light it came from , so that they see more by night then by day ) would contradict it self , and be at variance , and disagree within it self , and cannot approve it self to their own understandings , without the mediation of their ( own ) meanings and interpretations , and therefore they must reconcile it to it self , though they are at never so much odds among themselves , and each man within himself , about this matter of setting it to rights , even one saying this is the meaning , the other that , a third in my opinion it is so , a fourth , i think it must be either so , or so , but which he determines no more then t. d , till they have reconciled it into nothing , but an irreconcileable enmity with it self , and an occasion of irreconcilable enmity about it between themselves . and this i know not only as one of those that now see in the lords light their dotage herein , and the wrong and crooked wayes wherein they are at work , to set that to rights , and strait , which is so already in itself , if they could let it alone , without wresting it into constructions as crooked , as they are in their conversations , but as one that was once as busie as the best of them in the same blind , fruitless , frothy work , of beating the brains about the meaning of this and that , which the spirit only reveals to the poor in spirit , and not to the proud , haughty scorner , that dealeth in proud w●ath against the righteous , having been my self ( when i was where they yet are , who where i now am cannot come , but with the losse of that life they yet live , and through the death of a crosse thereunto ) looking , and skimming , and scraping among the learned scribes , into the scripture for the sense of it without the spirit ; i can tell them by experience , as well as by the light , in which it is seen , and told them by my self and many more , to what little purpose or profit , either to themselves or their people , who dea●ly pay for it , they are by the best improvment of their natural capacities academical parts , and such meer animal accomplishments , p●ying into the privities of the scriptures , which according to i. os. and specially t. ds. his principles and way of interpretation and giving meanings , is more made to patronize and partize with the transgressions of supposed saints , then to promote the perfect purging from them in this world , which yet the scriptures truly plead not only a possibility , but a necessity of before men die , unless they mean to die for ever , when t. d. and his abettors , implead it as a very doctrine of devils , pleading rather ( because an impossibility of living without it ) a necessity of living in it , while in the body . which said doctrine of perfectior , or full pardon from sin here , i shall have a few words about with t. d. by and by , after an addition of some few arguments more in proof of the universality of gods love in the dea●h of christ for all , and of the gifts of his saving grace , or light sufficient to lead all that follow it to life , vouchsafed to every man , and some brief animadversion of what more our four fore named antagonists argue to the contrary . arg. . if christ died not for the whole world , and for all and every man in it , but for a few only : and god gave him not , a light , to be his salvation ( as it is said isai. . . ) to all the ends of the earth , all which also he calls to look to him and be saved , isa. . . to hear him , that their souls may live to come to him , even whoever will , that they may find rest , and have of the water of life freely , isai. . . matth. . . rev. . then the world , and most men , who generally are damned for this very sin , even because they believe not in , hear not , look not , come not to christ iesus , iohn . . iohn . , . are damned for not looking to , coming to , nor believing in their saviour , when yet they had no saviour of theirs to look at , or come to , or believe in . but all men have a saviour to believe in , and look to , and come to , which for not hearing , looking , nor coming to , nor believing in , they are damned ( yea this is the worlds condemnation , that light is come into it , yet the world comes not to the light ) otherwise as 't is sottish absurdity , and lamentable mockage , to call all to look , and come to , and believe in him ; so such inconceivable cruelty , as ( absit blasphemia , far be it from us to think there is in god ) to damn them , upon the account of not coming , or non-believing in him : therefore he is given a light , a ransome , a saviour for all and every man. arg. . if it be a lie , that christ died for every man ( as we say he did ) and a truth , that he died but for a few only ( as they hold ) then , sith god requires a●l on pain of damnation so to believe , if every man should believe christ died fo● him , god , on pain of damnation , requires most men to believe a lye , and damns them for believing the very truth , viz. that he died not for every of them , and for not believing that , which if they all had believed , the most of them had believed a lie . but ( absit blasphemia ) god damns no man for believing the truth , or for not believing , that which if they did all believe , most of them must necessarily and unavoidab●y believe a lie . therefore christ did undoubtedly die for every man , and not for a few only . arg. . if the redemption and salvation by the death and blood of christ , which we confesse actually to extend to none , but such as actually believe , be not truly given from god to every man as his , as well as any man , so that at least every man may really have it , if he will , then either it is . because christ is not a ransome sufficient to save all : or . because god wills and desires not that should save every man , which is sufficient so to do : or else . because most men neglect that so great salvation , and put it away from themselves , and will not have it when god would they should , and thereby judge themselves unworthy of it : or . else for some other reason . but 't is not the first , for your selves and all men confess a sufficiency of redemption and salvation in christ for all men : nor the second , for that were to make god , whose wayes are all exact and equal , so inequal in his doings , as no wise man is , to cut out a plaister as broad as a bushel to lay to a scare no broader then a shilling , or rather ( upon your principles of unavoidble , sorer condemnation to the reprobate part of the world , by christs coming into it to save it , then if he had never come a saviour into it at all ) to provide a plaister sufficient to heal the whole sore , with an intent effectually to heal some very small part of it only , but to render all the residue more outragious and farre sorer , or to pay a ransome sufficient to redeem a thousand prisoners for debt , with intent actually to set some one at liberty , and for ever lay all the rest up closer prisoners in the dungeon . which absurdity , and mockage , and perfect hatred , under pretence of love too , far be it from any good man to father and fasten upon god , and from me to fasten on any good man , that in the least measure is merciful as god is merciful . moreover deus nil facit f●nstra . if ye say the third , ye say no otherwise then that truth with us ( that yet ye fight against ) viz. that god , as he has provided life in his son , so he is as truly willing all men should live , but that some will die , and would gather men unto life , save only that they themselves will not . if any other thing be the reason , why every man may not as truly be saved by christs death as any man , it lies in you to assign it , i know none . therefore christ died intentionally to save every man. arg. . if all men are not put into possibility of life by christs dying intentionally for every one of them , if themselves chuse not death ; then it could not be said , as by sin condemnation is come on all men , so justification of life is come on all men ; and that the gift of gods grace , and gift of god in christ , and the benefit and blessing is every way , at least , as large , and some wayes larger and abounding , beyond the mischief and curse that comes by the sin . but it is in effect so said , rom. . . : . therefore all and every man is made as capable to be saved by christ , as every man is liable to be damned by reason of the sin . arg. . christ could not be truly or properly said to be the propitiation for the sins of the whole world , nor the saviour of the whole world , to be given a covenant to the people ; a witnesse to the people ; a leader and commander to the people ; a light to the nations , gods salvation to the ends of the earth , much lesse could all people in any consistency with mercy , or ( ut prius ) without foolery and mockery of most men in the midst of their remediless misery , be bid to behold him , or all the ends of the earth be summoned with promise , yea assurance of salvation if they do , and on pain of more cruel damnation if they do not , to look and come to him for it , and hearken to his voice ( or else be cut off ) in all things whatever he saith to them , and such like , unless he were truly , properly , and intentionally , at least , given to be all this to all men , all the people , the whole world , and every man in it . but he is said so to be ( as abovesaid ) to all , and all people , even all ends of the earth , &c. are on such promises and penalties , summoned to behold him , look , come , and hearken to him ( as aforesaid ) isai. . . . . . . . , . acts . , . iohn . . iohn . . and in unspeakable more places . therefore he is a saviour , a leader , a light , &c. which ( in some measure at least ) savingly enlightens no lesse then every individual . chap. iv. i. os. t. ds. i. ts. r. bs. and all other our common adversaries common exceptions are but frivolously foolish , boyish , toyish , shameful tergiver sations , and as senseless as helpless escapes , when they tell us the whole world , iohn . is meant of the gentiles only , as in opposition to the iews ; not only for our sins , that is , of us iews ( say they ) but also for the sins of the whole world , that is , of the gentiles , which division there savors of shallowne●s enough , for iohn writes that epistle not more peculiarly or specially to the iewish then to the gentile believers ( as he must be understood to do , if their sense on that clause were true ) but promiscuously and generally to all the saints among both , whereupon it is superscribed the generall epistle of iohn : but the distinction there made relates to all men in the world , b●lievers and vnbelievers , of what nation soever , for all whom , while they are yet sinners , enemies by wicked works , he died , and became a ra●s●m● , a sacrifice , a light , that all men in him might believe , and thorough faith in his light might be saved ( quoad posse ) i. e. potentially , or if they will , whether actually or ( quoad esse ) they ever are saved , yea or nay ; though he prayed not for the world , as it lies in enmity and wickedn●ss , but for such only as come out of the world , and the wickednesses thereof , and that in all ages believe on his name thorough the one word , as iohn . . neither pray i for thes● alone , i. e. that do now believe , but for all that ever shall believe , &c. that they may be one in us . for ( as mysterious a riddle as this is to our misty-minded rabbies , who cannot see wood for trees ) yet christ can be truly said to die for men in some cases and conditions ( qua talibus ) whom ( qua talibus ) as in the same cases and conditions considered , he cannot pray for , that ( in that state ) they may be one with him and god , who can have no unity with iniquity ; he stands , in esse actuali , actually offered up a ransome , a propitiation for the sins of the whole world , even in that state , while it lies in enmity and wickedness , as yet unreconciled to god , by whose giving himself that way , all men may be reconciled to god through faith in him , whether ever they will be reconciled , yea or nay : but ( howbeit he may wish so well to his adversaries , as to die for them , that they , in that way of faith , might live through him , and may wish also that they would believe , that so in that way they might be forgiven , yet ) he stands not actually , nor immediately , an advocate , making actual intercession for any , that they ( immediately , or in their present state ) may stand accepted with the father , but for such only as already actually do believe ; wherefore iohn sayes ( with appropriation of i● to himself , and other saints , as are found confessing and repenting fr●m their sins ) we have an advocate with the father , even iesus christ , &c. but of all men ( without exception , without limitation of christ to himself and other saints ) the same is the propitiatio● , not for our sins only , i. e. : ours who do already own , and have believed in him , but also for the sins of the whole w●●l● ; i. e. for all other mens sins , as well as ours , whether ever they own and believe in him so farre , as to have any actual benefit by him , yea or nay . besides , if we grant them , whose sense on it is otherwise ( as we are free to do , it being a t●uth al●o , though not the di●ect distinction there intended ) their own distinction of that clause , not ours only , but also of the whole world , into the iews and gentiles , their own distinction is enough to ●●●f●●nd themselves , as to the question in hand ; for the whole world being divided into iews and gentiles , iews and gentiles are termes comprehen●● and conclusive of the whole world , and of no lesse then every individual 〈◊〉 therein as well as , any man. and as for their some of all nations , some of all ports , some iews , some gentiles , and among gentiles of every country , tongue , kindred , and condition some , not all of all kindreds , countrys , conditions , &c. not each man between this and the utmost parts of the earth ( as the literal sense of that phrase , all the ends of the earth , imports ) but here and there some , the elect , a few in comparison of the rest , that are left without any saviour , or saving grace , or sufficient light to lead them to life , and so ( as personally decreed thereto ) left to perish doubly , for not believing ( secundum te o sacerdos ) in a saviour , when they never had one ; the people , i. e. some ( a poor pittance among all people ) not all the people without exception , not the whole world , but that whole small part of elect ones , elected personally out of that whole , a thousand to one whereof are as personally from of old for eve● remedilesly reprobated ; and such like sowre stuffe , and dark dribling , as is found in this case among the divines ( as age ) away with it , it is unsavory , and stinks as a dunghill of doctrine , and becomes in the sight of all , but the blind , as the blood of a dead man that hath no life in it at all , and as little of that which is called common sense and reason , and unworthy to have so much time spilt upon it , as to be too particularly talk'd with , or of any other return , then to be returned back , as deceit , together with its father , by whole sale into the deep , from whence it came ; only there might be enough pickt out of it , whereby to shew the shallownesse of its authors . we know well enough it is but few , and some of every nation ; tongue , kindred , and people , that are actually redeemed unto god , but it is not because there is not redemption as truly intended as tendred to them , as well as sufficiently purchased for them , but because they put it away from themselves , by not turning to the teachings of that light , word , and grace of god that is nigh in their hearts , and brings it nigh unto them , else all , even gentiles , as well as well as iews , heathens , and indians , as well as english men and christians ( so called ) and among each of these , all , as well as any of them ▪ ha●e some measure of that grace nigh them , which in the least measure * is enough and sufficient to help and heal them , were they as continually and earnestly within attendant on it , as they commonly and eagerly ever turn outwards from it ( whereby it becomes to them of no effect ) when god either without , or within , or both , calls upon all ends of the earth ( which word cannot be exclusive of any , but must be conclusive of every individual ) to look in unto it , and in it to look unto himself , and to behold and hear him , whom he hath given as a guide , a light , to shew good and evil , a law , a witness for god against them , when they do evil , within themselves , a leader and commander to all people . object . 't is not to all people , but to the people , an indefinite phrase that hath a restrained sense . rep. the indefinite phrase here hath an enlarged sense , and is aequivalent to an universal , isa. . the people , v. . answers to , h● every one , v. . and and if it were to be restrained , there ought to have been some restrictive , exceptive expression , but there is an expresse enlargement , and i may as well ●●mit it in other places ( as the churles with the evil instruments of their own inventions do in these places , so as when god sayes oft in the psalm●s , and elsewhere , beh●ld he cometh to judge the world in righteousness , and the people with equity , to say , god will not judge all people , nor the whole world , and every individual , but some few people only in righteousness and truth , and so coop the wrath and judgement of god up into a corner , and prate it as perversly into a pinfold , as the priests of those piteous principles do his mercy , who prate of a peremptory predestination ( without respect to sin , or at least any other then adams personal act ) of most persons , before they had any being , remeditesly and unchangeably to damnation . object . what then do the quakers deny gods unchangeablenesse in his decree ? rep. gods decree i deny not to be unalterable , but blind priests mistake that unchangeable decree of his , which is to be toward men , as they toward him , merciful to the upright , wrathful to the froward and wicked ; to shew himself in his love as a friend , father , forgiver for ever , even inalterably , unchangeably , world without end , to the penitent that turn to him , and come to him by christ , in his light , keeping his commandements ; and as unalterably , unchangeably , without variation or shadow of turning that immutable mind and will of his , to shew himself in his wrath everlastingly , eternally to the finally impenitent sinners , who are found living and dying in that seed which is unchangeably reprobated from him : so whom he loves he loves to the end , and whom he hates he hates to the end , that is , for ever ; but those whom from eternity he hath thus immutably decreed to love , and own , and honour to eternity , are the righteous ones that honour him , the godly in all ages , whoe're they are , which are those only that he chuses to himself , psalm . ( whether foreseen who they will be in time by him , or not , that is nothing to the purpose ) and whom he thus , as immutably from all eternity decrees to disregard , hate , and reject to eternity , are the seed of evil doers , that lightly despise him , who are never to be renowned ; so whatever changes fall out among men , who are sometimes better , sometimes worse , and among their states , which are some good , some bad , there is no change in the mind of god , what ever the thoughts of mens hearts are , his unchangeable counsel stands the same , his purpose and decree the same , which is from eternity , to own the good , and refuse the bad , to justifie the walkers in his light , christ jesus , and judge all that rebel against it ; so he doth not change his will , but his unchangeable will to persons is , to be unchangeably affected to them in either love or hatred , respectively , as they respectively are found at any time the subjects of sin or not , and so consequently objects of either the one affection mutually , or the other ; as if a king decrees after the manner of the medes and persians , inalterably , that his people shall have as they do , he that does well shall be beloved , and he that does ill and repents not from it , shall be hated , hanged , one and the same person may ( at different times ) be under the two different affections , viz. now under the favour , and now under the displeasure of the king , as he does well or ill , and by and by love and in his favour again , as he repents , or else as not repenting be so under his hatred as to be hanged , yet the kings mind , will , and decree , stands the same unchangeable as it ever did . so in the case in hand , there 's muta●i● rei non dei , a change of the case of mans will and manners , and ( accordingly ) of his state , or standing the object of either gods love or hatred , under either his favour or displeasure , but gods mind , will , decree , counsel , love and hatred , stands unchangeably and everlastingly to the same subjects that were the objects thereof at first ; viz. whether sinners or saints : and thus god did not at all change in his decree , mind , will and purpose , to perpetuate the priesthood to eli's house for ever , though he once said it should con●inue for ever , and after said , but now be it far from me , forasmuch as his purpose was at first to continue it , in case he honoured god in it , and his unchangeable counsel is ever this , viz. that those who honour me , i will honour , but those that despise me shall be lightly regarded , sam. . . ob. this gives the glory of salvation not to god , but to mans will , which is all in all , then in the busine●s . rep. it 's not for want of ignorance , that the narrow noddles think thus , for originally and supremely still , the glory is to the universal grace of god , who in his love freely to all men sends his son a light into the world , and by him puts all , as well , as some into a capacity to live if they list , and if any die then , gods grace and love is nere the less for all that ; and though secondarily and immediately the case be left by the lord to depend on mans choice , as it was in the first adam ( though yet i know such as are perfectly restored by the second , stand a little surer then he did , i say , when perfected in his life ) yet if man chuse life and live , when life and death are set before him ( as they are ) god is no more rob'd of the glory of his goodness , then he would have been by adams standing , if he had stood , when god set him in aequi librio , to stand or fall , and made him upright , as he has done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not him only , but mankind , till they go out from him after their own inventions , eccl. . . and that was not one jot at all ; for though the shame of adams sinning fell justly on himself , yet the glory of his standing would have been to god , who made him able to stand , had he stood , neither would adam ( had he stood ) have plaid the fool so as to fall a praising and thanking himself for the life and happiness he would have had , but god , who in his love and bounty originally stated him in it , though for his misery he may ( as all men also ) most justly thank none but himself , and the devil : e.g. if i should see two men ready to starve for want of money to trade with , and out of true equal bowels of pity to them both , should freely bestow an equal stock of money on them , or if not equal , yet so much to each at least , that each ( using and improving well what he hath ) may come to live like a man ; one of them plays the good husband with what he has , and thrives , whom shall he thank , when unavoidably else he had perisht ? for the money he had given him , and now hath ? would you not think him a fool to fall a thanking himself , never thinking on the man that first set him up ? of whom ( unless besides his wits ) he would say , i am bound to thank not my self , that i now live , when my fellow starves , but that honest man that took pity on me and him too , if he he had but used what he had ● t'other spends all his portion in riotous living , and is as likely to starve as ere he was , for want of improving what i gave him , whom shall this man thank for his present poverty ? me that gave him whereon to live , or himself who lavish't it ? every wise man will see my love was nere the less , and though he perish , yet the thank that he might have liv'd , belongs to anothers bounty , and the thank , shame , sorrow of his own woe to himself alone ; o israel thy destruction is of thy self , but in me is thy help , hos. . . that iudas is damn'd , he may thank himself , who sold his master , as esau his birth-right and blessing , that peter and iacob live for ever , the thank of this belongs only unto the grace of god. moreover , if christ who is often , either expresly or implicitly so call'd , be not a saving light to the whole world , the leader , and commander , and witness , for and from god to all people , without exception of any individuals among any people , or in any nations , i would fain know of any one of these ; . how it can be truth , which themselves are fain to confess , that god will and doth in all nations , out of every tongue , kindred , and people , effectually save some ? and . in what manner , or by what way , means , light , or leader , he leads them few of all families of the earth to life , whom he doth save , if it be not by that light , law , and spirit of life that is from christ , some of which is in every , as well as any conscience , sith its evident , that neither all nor half those nations , in each of which some are saved , have not the scripture or letter which they call the only saving light , the way , the rule , foundation , the most effectual means , &c. and in a manner every thing , which the letter it self sayes christ only is : indeed i find i. o. telling us such a tale of the outward text , as if in respect of the giving out of that only by the motion of his spirit , through some holy penmen , christ were the saviour and light of the world , and of all men in it , that are at all savingly enlightned , and saved . * we confess ( quoth he ) christ is the light of the world , and so of all men in it , because that light shining in the holy scripture , is sufficient savingly to enlighten all men , to whomsoever by the providence of god it shall come : but ( to bespeak him in his own language to us , more proper to himself and his followers then to us ) quod hoc ad fanaticorum delirium ? 〈…〉 . what 's this to that piece of dotage of himself and his fellow doctors , who deny the vouchsafing of any saving illumination to most men , yea , to very many to one in the world ? scilicet , a little deeper discovery of their dotage ; scriptura nempe 〈…〉 omnia ; belike i. o. deems all the ends of the earth to be so fully filled with his adored transcripts and texts of scripture , that by them christ saves , and enlightens all he saves , which are ( say they ) in every nation some ; whereas ( ridiculum caput ) who knows not that the scripture or writing is so sa● from appearing in every dark corner of the earth ( where i affirm the true light shines in every conscience , so that there 's nor speech , nor language where it shines not , and the voice of christ the light may not 〈◊〉 heard ) that the text hath scarce been heard or 〈◊〉 of , bu●in some few corners of this ( so call'd ) christian world , which yet more idoli●ing 〈◊〉 only loving the letter , and hating the light , are , for all their letter , as much as any , in the unfruitful deeds of darkness also , even until now . oh the inanity of these men ( call'd divines ) in the matters of god and the gospel ! as if the letter only were that voice of christ which is every where heard by some ; that light , which in every nation savingly enlightens some ; that rule , which all the world is required to walk by , in order to peace , and on pain of damnation , which letter yet was never read or seen ( perhaps not so much as heard of ) in half the world , the only rule of the whole whereof it is to be ( say they ) and not the light of christ in the conscience at any hand , the expansion , beams , and rays of which ( but that few heed it , and the darkness comprehends it not ) reach into the darkest inmost corners of each 〈◊〉 conscience , throughout each corner of the whole creation . the letter is not in , every nation to save some out of each , or if it were , and be the saving light , whether men walk by it or not , 't would be a light to every as well as any man in each nation , and so saving light ( though not used ) would ( contrary to i. os. tale ) be vouchsafed by christ to every man in every nation ; but the light is not only in every nation , but in every heart , in each nation ; and because it is so , though few are saved by it , because few heed it , yet every man may be saved by it as well as any man. arg. . to conclude this then , i confess that 't is either the letter that these scribes talk for , or that light we talk for , and they against , which is that one only universal , unchangeable , infallible standing law , light , witness , word , guide , rule , touchstone , and saving way to life ; in respect of which , christ is said to be the leader , commander , and witness from god to all people , the light of the whole world , and consestuently of all men in it . but 't is not the letter , therefore 't is the light we speak of , in fuller proof of this last , and disproof of the former : consider the rule , law , light , &c. and means of life and salvation ( what ever it is ) must be adequate in its expansion and extent , to the men that ought to be ruled , guided led to life by it , on pain of further , perishing and cursing if they be not . but the light of christ in each conscience is so , teaching there whatever , god requires of each person , as to his own peace , and what god in the doing thereof will accept him in , and the letter not so ; therefore the said light , and not the letter , is that by which christ is gods witness to the world , and all peoples leader ( if they will follow him ) unto life . the plaster should be adequate to the sore , and not short of it ( as the light is not , but the letter is in its extent , in respect to all ends of the earth ) else there 's as much folly in this extreme , as i said above , there would be in the other ( it being as little wisdome to be too short , as to over-reach ) for a man to make a plaster no broader then a penny , for a wound as broad as a crown piece , as 't is to cut a plaster of the compass of a bushel , for a sore no broader , then a six pence . that rule , law , light , and word , by which all are to live , and be judged , and tryed , and for nor living by which to be condemned , must universally be extended to all and every man , those who have a copy thereof without , and those who have no such copy , but are without it ; for lex & papulus cujustex est ; verbum & hi● qum●um officium est illud ●●dire 〈◊〉 obedire , lux &c illuminandi , mensura & mersierandum , regula & prebandum debent esse adaequata : the law , and they to whom it s given , as that by which they must live or die for breaking it , the w●rd , and th●se that are bound is hear and obey it ; the light , and such ●● are to see by it ; the rule , and such men , as well as manners , as are to be measured , and 〈◊〉 by it , on peril of damnation , if not agreeing with it , must be so adequate , that the rule , law , light , word , must by the providence of god be made to reach and extend to the u●most corner in all ages , wherein the men to whom it s given are abiding , that they may see it , whether that be the letter without , or the light within ; so that if that in the conscience we assert so to be , be that saving light , law , means , rule , &c. then it must be by the law-giver ordered to come within the cognizance of every man in the world , who is to live or dye , and ( as he keeps or breaks it ) to stand or fall by it for even ; if the scripture be it , then that must be ordered to come as universally to all and every man ; otherwise , as that king or parliament might be said to mock the nation , and make it miserable , that should make a certain law , which whoever keeps shall live , and who keeps not shall be hanged , and yet , keeps that law within the little corner of that city of westminster , and and never suffers or orders the copy of it to come to the sight of others , neither in our known mother-tongue , nor yet so much as in an unknown tongue , in one of which at least our english laws , as much as they are lapt up , not a little from the cognizance of poor people among the learned lawyers only ( as j. o. laps his lying labours , learned leagu●es , and loud challenges against the quakers , from the lai●ks ( as he thinks ) within the cloud of his latine language ) or as that man who should in a dark night hang out one single candle in a lanthorn only for all london to see by , or he that should preach at pauls-cross , and command all ends of england , at their peril , to hear his voice from thence , might truly be call'd a mocker . so ( to use i. os. own words again , ex. . s. . ) si scripturam vel ab omnibus percipī nolit , & tamen omnes qui doctrinam e●us non observant vel ideo condemnas ; quid ni millies mille miseres homunciones deus per tale verbum , medium , regulam , legem , lucem , ludos facere ( absit blasphemia ) oestimandus sit ? if god give out a law , light , rule , word of life to all , which he will condemn men f●r not obeying , and yet would not have it by all so much as to be seen ; why may not god be thought ( which were blasphemy to think ) to mock millions of men , and make them miserable without their personal default , by such a word , means , rule , light , or law , &c. which instead of going forth of sion and ierusalem , to the whole earth , is confin'd within the little hill of sion itself ? but now the light within the letter calls all to , is in all men , the letter without not so universal , but extending to very few ; therefore the light within , not the bare letter without , is that saving means , word , rule , law , &c. besides , if the letter were the law , light , word , and rule ( which yet was never seen by most in most nations , then that respect to persons and nations , which was ( once ) more to the iews then any people upon earth , as to the giving out of a meer outward letter of his law to beep , which respect was ended in christ , who brake down that partition wall between iew and gentile , eph. is hereby set up again which woe be to him that builds , when god hath destroyed ▪ bu● up again , that must not come , for though he once gave his laws and statutes to israel in an outward letter and copy , which thing he did not do to any people else , nor other nation ( if i. o. will believe the scripture ) nor doth to any nation at all to this day , at their sole rule and guide , yet of a truth i perceive , saith peter , act. . . . ( and he who is not blinded may perceive it also ) that god is now no respecter of nations one above another , nor of persons in the nations , so as to give his statutes , judgements , laws , rule , and saving means of life ( if the letter were so ) to one nation or person , and not in any measure to another , but in every nation he that feareth god ( whose fear is to depart from what evil his light in the conscience makes manifest ) and worketh righteousness ( which none do who live not by that , and all do who live by it , for sin is no other then the transgression of that law ( which is the light ) is accepted with him . arg. . again , let me argue with thee i. o. out of thy own words ; if others will not answer affirmatively , and assent to this as truth , yet thou i. o. must , who asserts it for truth thy self ; for this argument , in ●o●idem verbis , is no other then thine own ; for with reference to ioh. . . the very place that we argue the self-same from , thou thy self , though intentionally against us , yet unawares really arguest for us on this wife ; viz. the light and illumination mentioned in this place , ioh. . . are spiritual ; without all controversie , and pertaining to the regeneration by grace , not natural , and so pertaining to the creation , for in the same sense * in which men are said to be darkness , are they said to be enlightned , else the apostles speech would be aequivocal ; but men are not said onely spiritually , but universally also to be darkness ; therefore are they by christ not spiritually only , but universally also enlightned . and as contrariorum eadem est ratio , so contrariorum contraria est ratio , not only in , the same sense in some respects , but also in other respects , in the very contrary sense to that , wherein men are darkned by the devil , are they enlightned , by christ ; but all mankind is not only spiritually and universally , but also damnably darkned by the devil ; therefore mankind is not only spiritually and universally , but also savingly enlightned by christ. from what hath been said and shewed above then i affirm , that the grace and light in the conscience , which in some measure or other is from god and christ given in common to all men , is not only universal , but saving ; and though most are by it no more then accused , reproved , condemned , and left without excuse , and not ●astified nor saved , yet there wants not sufficiency in it to save , and that men are not saved , but mostly condemned by it , 't is only because they answer not the mind of god revealed in it , but love the darkness more then it , which they hate to come to ( as christ saves ) because their deeds are evill : whereas did they but glorifie him answerably to what he requires of them , who no● exacts nor expects from any the doing more of his mind and will , then what he one time or other manifesteth to them to be his will concerning them in their own consciences , they should not be without excuse , nor stand condemned in gods sight , but be accepted , justified , and saved from the wrath which comes only on the children of disobedience , it being the power of god as sufficient to the excuse and salvation of those from sin and wrath that obey the measure of it in themselves , as to subject those to accusation , rejection , judgement , wrath and condemnation , that rebel against it . to all the abovesaid arguments therefore i shall subject this one , after the prosecution of which , in proof of the sufficiency of that light to save , which is given in common to all men , i shall take some notice of r. bs. and i. ts. arguings to the contrary . arg. . that light which ( rebel'd against ) 〈◊〉 sufficient to accuse and condemn , and render a man guilty , reprobate , or reproved , is ( if obeyed ) sufficient to excuse , clear , justifie , save from condemnation , and render approved . but the light in all is sufficient to condemn all that rebell against it , therefore to save , as abovesaid , such as obey it . the minor is your own ▪ the major i shall proceed in proof of . and here since i am so neer it , i shall take occasion to refell that foolish conceit and dream of our divines , in which both thou t. d. & i. o. i. t. r. b. are all four found ( for in most of this main matter of the light ye run parallel , and are coincident , except now and then a crosse whet each to other ) concerning the non-sufficiency of the light to save ( however improved ) though yielded to be sufficient to leave excuselesse and condemn , for here ye dance between these two stages still in your stickles with the qua. against the light , cutting capers to and fro with your legs acrosse , and sliding out of one f●orry shift into another ; when they tell you the true light of god ( which is but one , and that not natural , but supernatural , though in never so many different degrees in mens hearts ) is common to all , ye yield ( for ye cannot stand against it ) that it is so , but then it is not saving ; when they prove it saving , ye yield it is saving , but then not common , which that it is both , i have shewed above against you all ; some words only here as to that absurdity , it is sufficient to leave man inexcusable , if not obeyed , and to condemn him , but not to save , justifie , or render him accepted , if obeyed . that the whole body of the gentiles are enlightened ( and that by christ ) thou t. d. dost sometimes confess in terminis ( as i have shewed above , though at other times thou denyest it ) but thou addest p. . pamp. not by christ with the knowledge of salvation ( alias secundaunte ) with a light sufficient to save , salvation is of the iews ( i.e. ) among such as have the letter only , and by the law of the letter without ; i speak but thy sense p. . pamp. i. o. also denies this same light ( however attended to ) to be sufficient to bring to justification of life or salvation ; that still he ascribes to his only , all sufficient greek and hebrew text ; , and outward scriptures , ex. . s. . lumen hoc , utcunque ei attendatur , non est ullo respectu salutare , sed in rebus omnbius divinis finem ultimum quod attinet mera tenebra & cae●itas : so s. . sufficientiam quidem habet ad antapologesian , ad salutem non-item : this light indeed is sufficient to accuse and condemn , but not so to save . so t. d. again p. . pamp. natural light ( so ye call it still ) is to this purpose , to leave men without excuse , rom. . . so that they cannot say , as we suppose the heathens might , had we known of a remedy for our misery , we would have used it ; but as for salvation , many ages and generations neuer had one offer of it ; and among those who hear the gospel , it is offered to more then it is intended . r. b. and i. t. say the same , p. . the gentiles light by nature ( so he calls it ) though insufficient to direct for iustification and salvation , yet was useful for two ends . . to restrain from sin . . besides this end god hath another , that they might be inexcusable who sinned against the light in them , and god might be justified in his sentence and iudgement upon them , rom. . . that th●y might be without excuse , who held the truth [ mark how the light in all is called the truth , which men withhold in unrighteousness , therefore it must be the righteousness of god it self that is revealed from heaven and justifies ] in unrighteousness , and when they knew god glorified him not as god , neither were thankful , but were filled with unrighteousness , though they knew the judgement of god , that they that commit such things are worthy of death , v. . . whence it is , that gods judgement is proved to be according to truth , rom. . . and god found to be true , though every man a lyar : ignorance of the law [ mark again how they call it the law , by which is the knowledge of sin , the transgression , of which is sin , which paul calls , spiritual , holy , just , and good , these men all but natural , and sometimes no better then diabolical ] being not to be pleaded by them , that sin against the innate light of their own spirits ; forasmuch as that fact must needs be voluntary , which is done against the knowledge and judgement of a mans own conscience . thus far these men of the light within , it condemns ( say they ) but cannot save , accuses , cannot excuse . rep. monstrum horendum , &c. cui lumen ademptum ! what are our ministers become monsters now adayes , that take on them the name of seers for poor people , and yet have never an eye to see the truth withall themselves ? is there any law in the world that ( being broken ) brings penalty , accusation , cursing , judgement , or condemnation upon the transgressors , that does not as well hold guil●less , acquit , clear , justifie , and save from the said cursing and condemnation , its obeyers and observers ? . consider its impossible that any light should leave without excuse , and condemn a man , when sinned against , and not excuse , justifie , and keep out of condemnation , when it 's answered : for what i wot can condemn that man who walks up in exact obedience to that law or measure of light ( be it never so little ) which is lent him in particular to live by ? where there is no law nor light at all , there is no sin ( imputed , rom. . . ) where no law is broken there is no transgression to condemnation , for such sin is anomia , no other then the transgression of the law , and that in such particulars only , wherein it is made known , for to him that knows to do good , and doth it not , to him it is sin , iam. . not to him that never did , nor could ; for if abimelech had took to himself abraham's wife for his own ( not knowing but that she was his sister only as she said ) he had been clear , and not guilty , nor had sin been impured to him , or laid to his charge to condemnation , though the fact had been sin in it self , yet not sin unto his d●amnation : whereupon he pleads , when the lord comes by the light o the thing upon him , wilt thou slay a righteous nation ? in the integrity of my heart , and innocency of my ●ands have i done this ; and god answers , yea i know thou didst it in the integrity of thy heart , gen. . , , . can that possibly leave men without excuse or plea for themselves in their condemnation , when god comes to enter into judgement with them , that must be understood and believed by them , never to have put them by the best improvement thereof , and attendance to it ( as i. o. and t. d. say , the light of god in all does not , utcunque cui attendatur ) so much as in possibility of salvation , nor was sufficient ( had they never rebelled against it ) to have excused and acquitted them in the sight of god ? cannot they that have no light and grace , more then what ( had they obeyed and answered it ) would not have rendred them accepted in his sight , they being also personally , particularly , peremptorily predestinated to be damned , and to be disobedient to the light , that they might be damned ( as our divines say from pet. . . iude . . ) when god comes to plead in no other but a righteous way against them , and to damn them for that sore appointed disobedience to it , and to reckon and reason with them thus , why would you die , and not live ? a : i live , i had much rather ye should have lived then died , but that ye would your selves destroy your selves , when in me was help , and i would have helped you , and therefore sent my son , a light , to lead you to life , not to condemn , but to save you , had you walked in it , for hating and want of walking in which alone it is , that ye now must be condemned for ever ; had i not sent you light , and spoken to you by my self and son , you had had no sin ; but now seeing ye knew my will and did it not , in the doing of which ye should have entred my kingdome , but stopt your ears , closed your eyes , despised my counsel , set at naught all my reproof ; to you this is sin , for which he have no cloak , plea , &c. nor excuse , or if you have let us hear it . i say , cannot such plead again , lord it is true , thou art out soveraign , and mayest do with thy own as a potter with his clay , and dash us to pieces at thy pleasure , but thou art also a god of righteousness and truth , who hast said , thou wilt do right , as the judge of all the earth , and thou wilt not do that thy self which thou damnest others for doing , as thou didst pharoah for requiring men to make such a tale of brick as they had not sufficiency of straw for ; and we hope thou wilt not damn us for not doing what thou know'st we never could , being never sufficiently impowered by thy self , & we trust thou wilt not condemn us ( at least not with the sorer condemnation ) as accessary to our own death , and for not coming to christ that we might have life , and for want of coming to the saving knowledg of thy self , mind , and will , and for not obeying the gospel of our lord jesus , and for nor coming to him in his light , and not believing in him as our saviour , and for want of improving our talents to the utmost to our salvation , for non-improvement of which alone , and for non-obedience to which light and gospel alone , and non-belief only in which christ , thou now tellest us we must perish , which gospel had we obeyed , which christ had we believed in as our , which saving knowledge of thee if we had had , which talent or talents had we improved to the best , we should not have perisht , but have had everlasting life ; fora●much as it was told us for truth from thee by these that say they are thy ministers ( if they did not lie ) and however they made us believe so , that we were never put into any capacity for life and salvation by all that best grace that thou vouchsafedit to u● : they told us , not only that many ages and generations never had one offer of salvation from thee , but also , that in these very nations where thy gospel , rich grace , and large love ( as they call it at least ) is proclaimed and held forth , in words , proffers , preachings , and pretences to all , yet there is not one of an hundred ( that is , as they say , no more then the personally elected ones , which are very few also , as they say , in comparison of the rest , that were a certain determinate , but much more numberlesse number also , as unchangeably reprobated from everlasting , without reference to good or evil foreseen to be done by them in time ) that the salvation so universally offered in thy name , was ever so truly intended to by thee as it was tendred ; and that the saviour of the world , of whom they say , he came to save not the righteous , but sinners and ungodly ones , to seek out that which is lost , and of whom they say , thou in thy love sentest him , not to condemn , but save the world , was sent to save none but that foresaid few , set number of elect ones , of which number we could find little ground to hope we were ( sith an hundred to one were not ) any more then if an hundred were sentenced to die , and but one of them to be saved , and a pardon should be proclaimed to them all conditionally , that every man believed for himself , that he were the man to whom the pardon is intended , any one man could have ground of confidence , that himself was he ; and so we were quite discouraged by the preachers of thy grace from believing the salvation to be intended to us , since an hundred to one it was not ; and they told us , that the said saviour did not die for all , but for a few , even the said choice ones , whereupon , though he was held forth to us all , to be believed in , as the common salvation , in thy revealed will ( as they call it ) on pain of eternal condemnation to every one of us , that should not believe in him , as our lord , and our god , and saviour , and with promises or eternall life to us all , conditionally we would all so believe ; yet we could not see how this could rationally hang together , or how we could all truly have believed such a thing , every man of us for himself ( without the most of us should have believed a lie , and we thought , whatever they said , that thou wouldst have us all believe no more then the truth , and not have any of us believe , much lesse be damned for not believing a lie ) we could not see , though they bad us every one believe in christ as ours , how the most of us had a christ to believe in as ours , sith they told us al●o , he was not intended to all to whom he is offered , but to a very few even of them , & since we were by themselves , who bade us believe in him , every of us as our salvation , bad to believe this doctrine also , on pain of being held armenians , socinians , and hereticks in the church , that he did not offer himself a ransome for all ( as the scripture in plain terms sayes he did ) but as much as be is offered to us all , yet he offered himself not for all , but only for the foresaid few ; and that by a●l and every one in the scripture , and the lost ones , and sinners , and ungodly , and the whole world , which he is said to die for , we must at no hand understand a●l indeed , nor think that thy meaning was as thy words imported , nor according to the literal sense of them , for then we might mistake thee ; but that by all and every one , the whole world , thou meanest but a very few only , and by sinners and ungodly , thy elect ones only , neither could we see ( upon the account of their personal , particular principles ) as universal as thy tenders of christ to us all were , or at least theirs in thy name , that we could possibly believe the truth , if we should all have believed in him as ours , or that we could all have a share in him ; and we saw , that it being so , that he was not intended to be a saviour to every man to whom he is offered , some men had no saviour to believe in , as their , and for ought we saw , 't was an hundred to one but we might be the men , and to believe it that he was ours , we had no ground from their doctrine for such a faith , and so might if we had , yea must most of us , if we had believed it , have believed a lye ; and tho sayest , thou wilt damn men for not believing the truth , and wilt thou now damn all us for believing the truth ? for he was not intended by thee , if our ministers did not belye thee to us , to be our saviour who are reprobates , and we did believe him not to be so , according as it proves , and so our faith was of the truth , and if we all had believed it , that he died for every of us , it had been a lye ( if our learned leaders did not lye ) and wilt thou now damn us for not believing that , which if we had believed , all of us , an hundred to one , but the most of us must have believed a lye , and that which was not so ? if we had believed it we had been deceived , for 't was not so , it their doctrine be true ; and now we did not believe it , we are to be condemned , because we believe not in thy son , and apply him not every one to our selves , in particular , to whose salvation he was never appointed , but in thy unalterable decree before ever we were born ( though offered to us a ours upn equal terms ( as they say ) with the elect , whose only in particular be●is ) designed altogether to another purpose , even to be the salvation of some few , but the unavoidable further condemnation of us reprobates , and only to leave us the more excuseless in our suffering of it . and howbeit its true , we did not obey the gospel , nor do thy will , we must need confess , in order unto life , yet it was never savingly nor sufficiently manifested to us in all our lives ( as , they said ) nor was any measure of that true light in which is the life , nor one grain of that ( as our divines told us ) which is sufficient for us to bring us to life vouchsaf'd , but a natural light , in attending to which , had we ever so well heeded or improved it , 't would not have helpt us , imparted to us only , a certain common grace and light ( as they told us ) which had we answered , it could have avail'd us nothing , as to salvation ; and a talent , which had we traded with ( as they tell us ) and doubled , it ●ad encreased into but more of the same kind , and common sort , not obtain'd any . special , nor ( what ere the scripture seems to say to the contrary , which we poor ignorants durst not presume to walk by our sense of , but to take , as interpreted by our textmen and churchmen ) have let us into thy joy . and whereas thou swearest thou wouldst not have had us died , but much rather lived if we would , had we but known indeed , as we never did ( sith we were told that was free-will , a most fearful damnable doctrine ) that we had had but arbitrium liberatum , a freed will vouchsafed us from thee , whereby to chuse life , when life and death was set before us , or but a power wrought in us from thee to have will'd and done what thou requiredst , we might happily have chosen life , and have come and to turn'd thee , then we had either turned to thee , or else been utterly inexcusable ( we confess ) and thy wayes had been as equal as thou sayest they are , and our blood had been altogether on our own heads , and our destruction of our selves alone ; had there been but any of that sufficient help that is in thee vouchsafed to us from thee , it would habe been tryed then whether we would have turned to thee or no : but alas , lord , thou know'st we were told ( and we thought it our duty on pain of damnation to take all for truth that our church-men , and school-men , and learned doctors , and well read men in the scriptures , and unviersity-made minister told us ) that all men had not , and that few have so much as sufficient light or power at all to will or do , or think good communicated to them from thee ; we know indeed that without thee nothing can be done , and that all mans sufficiency to good must come from thee : but now thou queriest of us , why we did not do thy will , and wilt judge us for the neglect of it ; we beseech thee lord consider and pity us , we never knew yee that we were under power and possibility , form the most , and best , and greatest measure of ability , grance and light given to us to know , or do that will , thou now art going to require with vengeance the violation of at our hands ; for if it were so , as some said indeed ( viz. the qua. seeming also to bring scripture for it ) that we and all men have , or had , though n●ne of our selves , yet some , and so much in our selves of it , as we should have stood justified , accepted , uncondemned in improving , and not have had that sin thou sayest we have now no cloak for ; had we known it , we hope we should have done according to it , but being out of hope of having strength to overcome , we sate still in di●couragement and despair , for our ministers told us , the qua. were lyar's and seducers , not to be believed , and their doctrine damuable ; ou● ministers belyed thee to us , as a hard master , reaping where thou hast not sowed , and gathering where thou hast not strawed , and requiring that of us , even that we should turn to thee and live , which thou ( as they say ) dost not enable by light and grace enough , or suitable thereto , scarce one of a thousand , and so we were disheartned from trading with the talent we had , and hid , and laid it not out , as believing we had as good do nothing at all , as nothing to the purpose ; and upon many more such like considerations as there , seeing we were but-mocked by our ministers , telling us of life , and tendring it to us , yet telling us as their faith , and as that which must be ours , that it belongs but to few , and that this was thy secret will , whatever thy revealed will was ( they profested also to be men acquainted with thy secrets ) we gave our selves over to security , to eat , and drink , and do no good , and satisfie our wills in evil , for let us do better or worse , or the best and most which the best and most of any of us reprobates could do , we saw we could but die ; and if we happened not to be of the few elected on es to life , that are ordain'd to be brought to it some time or other ( as a thousand to one we saw we were not ) we must unavoidably die , and perish without hope or remedy : from such evil communications of our clergy , which corrupted good manners , concluding , that we could do no good without thee , and had no grace to do good given us from thee , we said , let us eat , and drink , for tomorrow we di● ; therefore let us be excused lord and held guiltless , the rather because we were in ignorance and unbelief of this truth , that we could do ought towards our own salvation by any power or measure of sufficient grace imparted to us from thy self , or at least shew us mercy as thou didst to paul , who obtained it of thee , that in him thou mightest shew forth an example of thy long-suffering goodness and patience to poor sinners in ●ime to come , even to a●l that ever should live ungodly , tim. . for as he , so we , seeing our teachers traduced us so to think of the qua. that now we find hold the truth , supp●sed innocently , or as least ignorantly , that they were enemies to god , christ , scriptures , word of god , righteousness of christ , iustification by him alone , seduced and seducres , and the vilest persons on earth , and so thought verily that we did thee service in persecuting , killing , stoning , stocking , mocking , haling them out of synagogues , and into prisons , little deeming what we now see , that men are not accepted and condemned the more for not knowing so much ( as our professors tell us ) of this and that notion of doctrine , and point of divinity in the head , as for not doing that ( be it little or more ) that is already made known with all the heart , and that had we done thy will but so far as ' ●is made known , we ( as christ said indeed ) should have known more and more of the different doctrines that were , which were of god , and which men , for meer money and maintenance , flesh and livelihoods sake , taught only of themselves . i say , may not the reprobates , even in these nations so plead ? and can the light and grace of god given and tendred to them , leave them without excuse at all , if it be not at all sufficient , if never so well improved , to lead them to life and salvation ? can the law in their hearts accuse them doing ill , and not justifie them doing well ? will it kill them if they break it , and kill them if they obey it also ? but how much more excuse the poor ethnicks ( as ye call them ) that have nothing but that light within of nature ( as ye term it ) which ye your selves sometimes seem to confess , and say excused them ; as t. d. page . we may suppose the heathen might say , had we known of a remedy , we would have made use of it ; yea , thou deniest not t. d. nor do any of you , but that the work of the law written in the hearts of all is accusing and excusing , and that the said law within is sufficient to both these , i. o. page . owns the same , saying , that by the light within , the heathens thoughts excuse or accuse , according as the cons●ience thereby enlightned bears inward witness both of the ius , and the fact , and that the moral instinct of good and evil that is within , by that is seconded by a self-judgement , i. e. an inward justifying , clearing , and acquitting , as it s answered , or else a terrifying and condemning as it s transgrest : this therefore is another argument , of the common lights sufficiency to save from condemnation such as walk by it , from which i may conclude it . arg. . that which can and doth excuse its observers , does not only serve to restrain sin , and to leave he transgressors of it without excuse , but also save from condemnation ; but the law in the heats of heathens , excuses it observers , witness rom. . . from which place ye are fain all to confess the same , where it s said , that by the work of the law which the heathen shewed written in their hearts , their inward thoughts not only accuse , but excuse ; yea , very ethnicks are not left without plea or excuse by it , if it be not sufficient to save ( as is shewed above ) asd as t. d. confesses , page . pamp. we may suppose ( quoth he ) the heathen might say , had we known of a remedy , we would have made use of it ; therefore it not only leaves without excuse , when men violate it , but saves from condemnation such as obey it . that 's a strange unheard of kind of law , that kills as well its keepers as its breakers , or that takes vengeance on the violaters of it , and cannot keep the keepers of it from the vengeance of it neither ; yet t. d. sayes , page . pamp. the light condemns the heathen when they dis●b●y it , but cannot save them though they do obey it ; indeed he adds without christ ; and so say i too ; but that light is in them from christ , and so if it save them , as it does if they obey it , it saves them not without him , for it s he that saves them by it ; but our diviners divine enough to the contrary , to the utter confutation of themselves in this , when by their own confession , the common light in the conscience , they more commonly , then properly call natural , doth not only accuse such as go from it , but also excuse such as keep to and walk by it within themselves ; for is not iustification , non-condemnation , absolution , and consequently salvation from guilt and wrath , where excusation is , as well as guilt , wrath , and condemnation , where accusation , and no excuse ? is it possible there should be any condemnation , where no transgression , but an answering to the law lent men to live by ? for sin ( as before ) is but the transgression of the law or light that every one hath , and as where no law is , so where no breach is of the law where it is , there 's no transgression , and where the conscience gives a good answer , and the heart by the light in it , that shews ius and factum , condemns not , doth god condemn ? is there not acceptance , boldness , and confidence toward him , as there is fear , terrour , wrath , and condemnation from god where it doth condemn ? yea , your selves confess it , yet the law in the heart , the light is sufficient to accuse , yea , and excuse well and ill doing respectively , but not to save , justifie , or give life , say our light treacherous prophets , dark divines , and lifeless leaders . ob. the letter kills , cannot give life . rep. true , but why is it ? but because it s desobeyed , and cannot give ability to any to do what it requires : the law , or light , and gospel , and all , kills such as transgress it , i say , the gospel it self condemns , but whom is it ? none but such as hate and take not heed to it , that thereby they may come from under the curse and death , into the life it calls for , else , it being the power of god to the salvation of such as believe in it , life should be by the light , one way more then it could come by by the letter ; for the letter could keep them that keep it , from the curse denounced in it to the breakers of it , yet cannot give any an ability to keep it : but the light is not only able to acquit , justifie , clear , absolve , secure , and save from wrath all such as believe in , and obey it , but al o to enable such as look to it , and impower them more and more to obey and walk by it ( and consequently by the letter , which cannot be transgressed by such as abide in the light ) all such as singly come to it , and continue waiting on the lord in it . object . the law cannot give life , if it could , righteousness should be by the law , gal. . . rep. true , the law in the letter , the old testament , which he there speaks of , as in opposition to the new , which is the gospel , the light , and spirit , cannot , in regard of the weakness of flesh to fulfil it , and its weakness to enable any to the fulfilling of it ; for the righteousness declared and required therein must be performed , or else it utters nothing but accusation and cursing , and yet to perform that righteousness , the letter can no wise impower . but the law , which is the light in the spirit , that is and comes from christ into the conscience , is the law of life , forasmuch as , howbeit it taketh vengeance en mens inventions , and ministers first judgement and condemnation to the transgressors for transgression , and wrath on the evil doer and his evil deeds , yet when it hath condemned sin in the flesh , wherein it is committed , so long , till it hath condemned it out of the flesh , and brought forth judgement , in th●se that wait on it , unto victory over the sin that is judged , it ministers the righteousness , and the peace , and the liberty from the sin , and the life of god it self , it requires , calls for , and through the judgement leads too , and then justifies those whom it hath this way enabled to perform it . in both which respects ( though the law of the letter is not so ) yet the law of the spirit of life , which is the light in christ , and in us from him , sith it both . enables the followers of it to fulfil it ; and . secures from wrath and condemnation the fulfillers of it , who e're they are ( iew or ge●tile , such as have the letter without , or have it not ) that obey it ; it is not sufficient only to accuse the rebels against it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and condemn them within themselves , but also ( as utterly insufficient to save and bring to life , utcunque ei attendentes , such as never so punctually observe and perform it , as our preachers prate it is ) altogether , even every way sufficient to save to the utmost , all such as come to god by christ , from whom it comes , and to christ in it : according to rom. . , , , . there is now therefore no condemnation to them which are in christ iesus , who walk not after the flesh , but after the spirit , for th● law of the spirit of life in christ iesus hath made me free from the law of sin and death . for what the law could not do , in that it was weak through the flesh , god sending his own son in the likeness of sinful flesh , and for sin , condemned sin in the flesh : that the righteousness of the law might be fulfilled in us , who walk not after the flesh , but after the spirit . thus then it is evident , that the law of god ( which is not the letter of it ) but the light , is powerfull and sufficient to save ( save only that men turn from , and transgresse it , and that it is universal , and in all men , is as evident out of rom. . , . where it is said , that those ye call heathen , who have not the outward literal copy of it , do shew the work of the law written in their hearts , which w●rk of the law t. d. ( who yet grants the law it self to be spiritual ) in his meer natural understanding , calls natural , as if the work of the law of god , which is spiritual and perfect , were not spiritual as the law it self is , which work or effect of the law , psalm . , , . is said to be the conversion of the s●ul , rejoycing the heart , enlightning the eyes , cleansing , purifying , &c. and not only the shewing of sin and good , and censuring for the obedience o● disobedience ( as t. d. dotes ) who undertaking to teach g. w. what the work of the law is , and how it differs from the law it self , p. . pamp. understands neither what he himself sayes , nor whereof he affirms , which works of the law the scripture there mentions , which di●covers t. ds. ignorance of the works or effects of the law , if they be natural i know not what ●s ▪ spiritual ; and yet to get out of that absurdity , in proof of it he runs into another , saying in the next clause thus ; viz. the heathen do by nature the things contained in the law ; as if that were corrupt nature in the heathen that did conform them to the law ; when as the nature there spoken of , by which they are said to do the things of the law , is , that rature , after which god at first made man upright , and after his own image , in righteousness and holiness of truth , before they sinned and run out into their own inventions , and so fell short thereof ▪ which nature and image is in it self , ●are , divine , perfect in reason and understanding , and doing th● mind and will of god , though men mostly become degenerated . from that into another swinish , brutish nature , even the nature and image of the serpent , the subtillest of beasts , of the devil and satan himself , and so of men ( as they were made ) become beasts of the field , and of noble vines of gods planting in his garden at first , and wholly a right seed , turning from the light into the darkness of their own vain thoughts and imaginations , became a seed of evil doers , and a degenerate plant of a strange vine unto the lord ; in which sta●u corrupto , and by which contrary nature ( not created by god , but contracted to themselves ) the other nature , image , and glory of god , which when man sinned crept inward , lies hid and covered in them , till by the light of god , which is given to that end , they are , as by a line or clew , led down into themselves , and through the laborynth of their own learning and lusts , which lies a top of it , to find it out again , and till by the said light the house be swept , and the lost money seen , and that swinish nature destroyed , and the lost sheep sought out and saved , and till the works and image of the serpent , who hath in the dark stampt his own likeness on them , be again defaced , and till the tares which he hath sowed in the night , while men slept , in the field or inner world of the heart , and that earth which hath overgrown the other , and brought forth bria●s and thornes , weeds , neetles , thistles , &c. which is accursed , be burnt up and consumed , from above that which brings forth herbs meet for the masters use , to which the blessing is , by the spirit of judgement and of burning ; in which selfish nature , which is that of cain , and ishmael , and esau ( the three elder ) that have no acceptance , men will be sacrificing , serving , and glorying in righteousnesses and church-works of their own devising , which all are abomination with god , because done in that same nature still in which they are disobedient , sinning , and serving divers lusts , and so by that nature become as well in their very righteousness , as in their wickedness , children of gods wrath , ephes. . . tit. . . incurring his displeasure by their doing of such things , as are not only besides , but against the law or light of god in the conscience , and contrary to that pure primitive nature , by which only ( as men by the light come back to it , as many do , without the letter ) the things contained in the holy law can be done : and this contradicts that grosly absurd , sottish , false , blind , and ignorant assertion of t. d. which as a. parker related to me , he uttered in a discourse with him at sandwich , before many people , since those three more publick disputes held by r. h. g. w. and my self with him and his confederates and associates against us ( who yet are at odds amongst themselves , some prclatick , some presbyterian , some independent ) viz. that it is the corrupt nature , by which the nations are said , rom. . to do the things contained in the law : which is , i say , the grossest absurdity , false doctrine , and contradiction to the scripture that can well-nigh possibly be given ; for by that corrupt , sinning nature ( by the yet t. d. is not ashamed , and blushes not to say , men do the things c●ntained in gods law , alias , keep , obey , observe , conform to gods law , which is the pure light shining in the conscience , that is , spiritual , holy , just , and good , that never did , nor can p●ssibly consent to the least sin , or do other then reprove and condemn it in the heart . ) i say by that corrupt nature ( which men have by the fall from god , who made them upright , contracted to themselves , which is the very enmity it self against god and all good ) men do , and can do no other , then sin against god , and do the things that are not contained or commanded in , but are contrary to the law , and walk in the trespasses and sins , in which they lie dead , according to the common course and custome of the world while it lies in the wickedness , not minding the light , according to the prince of the power of the air , the spirit that worketh in the children of disobedience , and have their conversation in the lusts of the flesh , fulfilling the desires of the flesh and of the mind , drinking in iniquity as naturally as the beast drinks in water , without satisfaction , working uncleanness with greediness , iohn . , , , , , . and so are by that nature children of wrath : but in respect of which said pure primitive nature some gentiles that have not the letter , but the light of god , and christ within , leading them back into it out of that corrupt one , by which light they are a law to themselves before god , are said to perform by nature what things are required in the law , which are ( as ye say ) moral duties indeed , yet such as ( saving your ignorance in that ) are truly righteous and acceptable with god , and evangelical , being done in christ , though they know not his person , whilst done in his light ; for men may do much by the light that comes from the sun , while they see not the body of the sun it self , and be guided and strengthened to do much by the light of god and christ , that is his will , and acceptable , and good , though yet they have not heard of , nor known him so much , as some that hear and read of such things by the letter , as to his appearance in that body of flesh or meer external incarnation ; witness cornelius , whose prayers and almes were heard and accepted , being done by one that feared god , and eschewed the evil , which by the light he had discovered , whilst as yet he had not heard of christs personal birth , life , death , or resurrection , acts . . . &c. yea , every moral duty that is done in some obedience to the light that is in the conscience , and not for base ends and glory of men ( which ends have been and are found more among many literarists , iews , and christians too , then among many that by them have been ( lighted as heathens ) are evangelical also , yea , whatever is done from an honest , and not selfish principle in the light or law in the heart , is of the same nature as that both moral and evangelical law is , even spiritual , and holy , and iust , and good , and all transgression that is acted against the law , is not only against the light of god and christ , whose commandment that is , and against the gospel or free promise of life held forth also therein , but also against nature , not that corrupt na●u●e into which men are run ( for the sin is committed in that ) but that divine nature , or similitude of god , or right reason , in which men stood at first , til they ran out into a reasonless kind of reason of their own , which is not after god , a remnant of whose nature is in man still , and his light in the conscience , which is right reason it s●lf , leads to it● and therefore all sinners , who are in the deeds of darkness , and out of the true faith of christ , which is in his light , are said to do things contrary to nature ( though pleasing and answerable to the viperous nature they are gone out into ) rom. . : : : : : : : : . and to be without natural affection , or against nature , unnatural and unreasonable , tim. . . thes. . . and wicked , for all men that have the true light in them , have not faith in it . i say then , the heathen who have not the letter , by the light of god , which is saving , are a law unto themselves , and do shew the work of the law written in their hearts , their conscience also , by the law inlightned , bearing witness within them , and their thoughts thereby accusing and excusing one another so that the law is not only a light , and saving , but universal also and common , in some measure , to all men . to which may be added as an argument ( ad hominem at least to the stopping of their mouth ) in proof of the universality of christs enlightning all men , another consideration out of r. b. and i. t. his own book , and that is , the need that all men that come into the world have of light from christ , and the universal necessity of christs enlightning them all , because of that universal corruption and blindness , which is asserted by them to be in all men at birth . p. , . john . . where it is said of man coming i●to the world , * must be meant ( say they ) of humane birth , and accordingly this point is thence ( say they ) deducible . that every one that comes into the world needs light from christ , which position ( say they ) is true , . because every man is bo●n destitute of spiritual light in the things of god , concerning his duty , and the way of salvation . . because every man is liable to death , and trouble , and wrath , and evil from god , as he is born into the world ; and christ came into the world to remove both these sorts of darkness , and none else can do it . these are the express words of these two men , r. b. i. t. from which howbeit they most unreasonably conclude against our doctrine , saying , the former of these overthrows the main position of the qua. that every man hath a light within him sufficient to guide him , so as that following it , he may please god , and be saved without the light of scriptures , or preaching of publick teachers . yet i do and may most truly argue and conclude , to the fuller establishing of the said position from their own words on this wise . arg. . if every man that comes into the world needs light from christ , and there be a necessity of christs enlightning , in regard that every man is irrecoverably lost else , and not some only , then christ doth enlighten ( so far at least as to a possibility for salvation ) every man , and not few men only ; otherwise god were ( as is abovesaid ) a most apparent respecter of mens persons ( as he is not ) and his wayes were not equal ( as they are ) and his words were not true ( as they are ) when he sayes he would have all men to be saved ( unless they will die ) and to come to the knowledge of the truth , and such like ; nor were his clearing himself and charging of men that perish right ( as it is ) when he sayes , their destruction is of themselves , but in him is their help ; nor were his iudgements iust and righteous ( as they are ) in condemning men for not believing in the light , while they had it , when they never had it , nor were his pretended great love , rich grace , matchless mercy to all pe●ple in christs birth , luke . ● iohn . : : . so sincere ( as it is ) but ra●h●r feigned ; sith ( else ) he did not so much as put them all into a possibility of coming out of their m●sery , but rather left a thousand to one to perish in it unavoidably without remedy ; nor were his fairest offers of salvation and life to all , if they will walkin his light , so fair ( as they are ) but meer mockage , since else he had not given them any measure of any such light as could lead them to it ; nor were his saying , what could i have done more for them that i have not done ? any other then a lye ( as it is not ) since else he had not done so much as was needful , yea so absolutely necessary towards their living , that it was not possible they should live without it , when he both could , should , and ought in equity , by some measure of true light , to have made them capable to come to life , and see their way to it . but every man needs light from christ , and there is necessity ( in respect that every man ( else ) is blinded by him to his destruction , as well as some men ) of christs enlightning with his true and saving light , every man as well as some men only ; this we need not prove , sith r. b. and i. t. assert it so universally of every man that cometh into the world . therefore undoubtedly , more or lesse , christ hath with true saving light enlightned every man , and not some few men only . chap. v. i shall now betake my self to take some brief view of r.bs. and i.ts. trivial talk , and to consider some of their inconsiderable arguings , and confused oppositions to the contrary , at least so many as whereby men may judge probably of what sort the rest are , who in disproof of the saving sufficiency of the light in every man ( which they call sometimes the light that comes from god , sometimes every mans own light ) to lead him unto god , have mustered up together no less then thirty or forty arguments and reasons , as they call them , not one of all which hath so much weight in it , as can truly render it worthy of the name of a reason in that case its brought for : they lie all together in one litter , between page . and . making up the whole sixth of those nine dark sermons , and no small part of the seventh , not more seemingly for , then shamefully against the true light there said to enlighten every man that comes into the world , prated out from iohn . . by i. tom. and back't by r. baxter . their thirty arguments , to which they add ten reasons of their own , they say , are out of scripture , and so i confess they are in one sense , there being not one at all of them to be found either in , or so much as truly deduced from the scripture . the scriptures the first argument is ( far ) fetch 't from , are rom. . . none understands , none seeks after god , cor. . . the natural man discerns not the things of the spirit , &c. gen. . . and . . every imagination of mans heart is only evil , &c. jer. . . every man is bruitish in his knowledge , jer. . . the heart is deceitful above all things ; whence they argue thus , their light , of whom these things are said , is not a safe rule to guide them into the pleasing of god , but these things are said of all , or some men ; therefore every mans light in him , is not a safe guide to god. rep. we confess these things are said not of some only , but of all men , as they are in the fall , who are all gone out of the way : but what of that ? are all men therefore , because gone out without any measure of light sufficient to guide into the way again ? in that ali●nation none seeks god ; are all then without any of that true light , wherein god is to be found of such as will seek him in it ? all natural men ( such as all are , till they turn to be led by the light and spirit ) by their meer animal wisdome , see not spiritual things : are all therefore without the least measure of that spirit and spiritual light ; that shews them , viz. the law of god in their minds , which is spiritual , lusting in them against the flesh , though they are carnal ? every mans imagination and thoughts are evil , every man is b●●itish in his own knowledge , every mans heart , as he is gone out from the truth told by god within himself , after the devil that abode not in it , is there therefore true light in no man that manifests the deceits of his heart in some wise to him ? is that truth in no man which he is to abide in , and which if he abide in it , it will teach him the will of god ? i say , is no measure of this in no men ? for this argument of these men , could it conclude any man to be without the said sufficient light ( as it does not , there being no consequence in it ) would consequently conclude every man to be without it , as he is in the fall , and come out into the world , and then instead of reading that text , viz. iohn . . that i. tombs talks from , and r. b. repeats his sermons on thus ; that was the true light that enlightens every man that comes into the world , as 't is in the bible ; or thus , that was the true light that enlighteneth the elect , or some few men , or some of all sorts , &c. as i. o. t. d. r. b. i. t. interpret it besides the literal sense and proper import of the term every man , we must henceforth read thus ▪ viz. the true light that enlighteneth no man that comes into the world , every man being bruitish , every mans heart ( till he comes to the light that 's come to him ) being deceitful as well as any mans ; and so the saving , grace and light shall no more be coop't up in a corner among a few , but be allowed no place in the world of any mans heart at all ; but who will say thus ( as they say in effect ) but such as are become bruitish , and besotted with them ? and if they tell us they speak and mean not of gods light here , but of mans own light , as no good guide to god , what do they band against the q●akers for then , and bend the force of their frivolous argument against them ? who look upon every mans own light , and thoughts , and imagination of his heart , wisdome , knowledge , and understanding , which he is gone out into , from gods light , to be natural , and weak , and foolishness , and darkness , as much and more then themselves ( who are yet found in no other ) for whatever they mean when they prate against the light the qua. testifie to , calling it natural , mans own , and blindne●s , and darkness , which andabato um more , they confusedly fight against in their dark minds , under the terms sometimes of the true light christ bids men believe in , that they may be the children of it , which is no other then the gospel light of god and christ himself , sometimes of every mans own light , mans own thoughts , imaginations , * yet * the qua. plead for nothing in man that is meerly of man , but for that light alone which is of god , and by which what is to be known of god , god manifests in man , yea in all men , the very heathen that have not the scripture , which light is that law in the mind , which is not evil nor natural , but holy , just , good , and spiritual , by which alone , though these meer humanists and naturalists discern them not , the things of the spirit of god are discerned , every man in the fall is become bruitish , and , like the bruit beast of the field , lives more by sense then reason , is not regulated by right reason in what he does , it may as well therefore be concluded , that all men have not the least measure of reason in them , while they live besides it , as these men conclude from mens living besides the light , in the deeds of darkness , that therefore they have no light in them ; but an argument it is rather , that these pastors are like those ier. . . . who are become bruitish , and have not sought the lord in his light , in that they argue so bruitishly , not only besides the spiritual light of the lord , which would lead them to a right understanding of the truth , but also below that common sense and reason that naturally belongs to man , for which therefore woe unto them , they shall not prosper , and all their flocks shall be scattered , for which a great commotion is already come out of the north , to make their cities , their assemblies defolate , as a den of dragons . thus far as to r.b. and i.ts. first argument , by which men may judge of the constitution of the rest , which are all of the same complexion . the second is drawn from act. . . . rom. . . . . the sum of which in short is this ; the most improved gentiles ( for all that light which was in them ) were in all things too superstitious , were carried about to dumb idols as they were led , had their foolish hearts darkned about their thoughts of god , worshipped him ignorantly , and such like ; therefore they , much less the most barbarous , and consequently none of the gentiles , who had not the scripture , nor such other teaching as gods people were taught by , had not a light in them that was sufficient without the scripture to guide them to god , &c. rep. that the gentiles were generally superstitious , fool●sh , dark , blind , idolatrous , and ignorant in their worshippings of god , i deny not ; howbeit , i close not cordially with that clause ( the most improved ) in the antecedent , for 't was through non-improvement of the light they had ; and because at the best they were ill improved in it , that they became so , for had they heeded the light , they had been led out of idols , to the knowledge of god by it , for what is to be known of god , is by it manifest in them , rom. . . but what if the best improved gentiles were so as ye say , vain in their thoughts , &c. they might have better improved the light then they did , and the reason why they were so fortishly superstitious was , not because they had not sufficient light to lead them in the true knowledge of god and his worship , and direct them to discern the truth , but because they look't not to the light , because they went out from the light they had , by which they had some measure of the knowledge of god , into their own wisdome , leaning to their own understanding , and so became vain ; therefore is it said , they were without excuse , because when they knew god , they glorified him not as god , neither were thankful , but became vain in their imaginations , and their foolish heart was darkned , and professing themselves to be wise , they became fools , and changed the glory of god into an image , and changed the truth of god into a lye , and worshipped and served the creature more then the creator , not liking to retain him ( and that true worship of him , which the light would have led them to ) in their knowledge , and the gentiles there were not so vain and foolish , ignorant of god , and superstitious for want of light to guide them , as r. b. t. d. dote they were , to gods true worship , but for want of being guided by the light they had : so what 's this to their purpose ? who sees not the blindness , weakness , folly , nakedness , and falsity of this argument ? one absurdity in which also more notable in it then the rest is this , viz. that in the conclusion , is inferred aliud a negaro , another thing then that which is denied by the qua. and undertaken to be proved against them by themselves ; for therefore , say they , the gentiles who had not the scripture , nor such other teaching as gods people are taught by , had not a light sufficient , &c. the words in which conclusion are true , though nihil ad rhombum , if there be any such gentiles that have neither scripture , nor such other teaching ( mark that phrase foisted in by them , whereby they conclude another matter then is denied by us in the question in hand ; for the gentiles that have not the other teaching , i. e. that of the light within , have not the light within that 's true , who doubts it , but none such are to be found that have not that light and grace in some measure by which god teaches his and al● people , though most gentiles are found destitute of an outward letter ) as god teaches his people by , which other teaching is that of the light within , which is that other , yea , that chief teaching god teaches his and all people by , whether they learn by it yea or nay , i shall say more to them when i see them , but at present i know none such , nor ever have done . before i pass to the third argument of r. b. i. t. from this second , i shall consider their tenth and thirteenth arguments , which are co-inciden , and in effect the same with this second , by which three arguments ( which yet in substance are but one ) i. o. and t. d. both are found fencing in their fool●sh minds , together with them , against all mens having a sufficient light to guide them into the true saving knowledge of god , his worship , and the mystery of his kingdome , about which i have dealt with t. d. already in p. of my first exercitation , who all urge peoples ignorance of the things of god , his worship , and mystery of his gospel and kingdome , in proof of their want of a light whereby they might know them , which is such an idotish , ignorant piece of arguing , as he makes who argues a non actu ad non potentiam , a non esse ad non posse , which is as silly as to conclude , that becau●e a man sits still , therefore he cannot go , or he hath no power to walk , because when he shuts his eyes , and neither will , nor does see the sun , therefore he never could see it , for which a man would be hissed out of the schools by very boyes . as for r. b. and i. t. they are so enamoured with the eminency and and strength of this their argument ( the childishness and weakness of which is evident to any , save such whose own it is so , that ( being blind at home ) they will not own the blindness and absurdness of it that they seem to put more stress upon it , then on all the rest beside . hereupon it hath more then one , or two , or three places in their book , viz. not only in the page forecited ; but also page . and page . where they conclude , that because men stumble , and their imaginations are evil , their hearts deceitful and wicked , therefore they want light to direct them , and to rectifie their thoughts ; if men stumble and fall , it s an argument ( say they ) they want light , of such corruption want of light to guide us in the way to happiness ( oh gross ) is a chief part : ieremies sayings , every man is bruit●sh , &c. the heart is deceitful , &c. do express such a destitution of light , truth , &c. also page . and . where their tenth and thirteenth arguments ( which are one , and wrested from sundry texts , viz. rom. . . . cor. . . . col. . . . tim. . . matth. . . . mat. . . from all which it follows , that all men have not some saving light as fully , as the b●●re goes freely ●o the stake ) are on this wise : the mystery of god was hid from the gentiles , god hid the things concerning the knowledge of himself from some , when he revealed them to others , and 't was given to some ( as a special gift quoth t. d. who●e words and argument , this is , above spoken to at large by me ) to know the mysteries of the kingdome , not to others ; therefore every man hath not a light in him , as a sufficient guide to direct him to god. as for i. o. his way of argumentation against the sufficiency of this light within to save , is in sum the same : among his other things ; or rather nothings to the purpose , of which he sayes , contrarium proba●t , they prove the contrary , to our assertion of the lights sufficiency to save , he names the universal experience of all ages , from the beginning of the world to this day ▪ quis enim lucis huius ductu ad ver●●● dei cognitionem pervene●t ? qui post homines natos ea op●ime usi surt , &c. ex. . s●●o . for who ever came to the true knowledge of god by the guidance of this light ? those among all men who have best of all improved it , have every man of them become vain in their imaginaons , and their foolish heart hath been darkned ; in all which fore-cited argumentative matter , these four men reason unreas●nably , from mens not knowing and being saved by the ●●ne light , to their wanting of the true light to know and be saved by , when as it follows not at all , that becuse they know not , and are not saved , therefore they are destitute of light , but the cause of their perishing in ignorance , is not walking in what they have , not because they have not sufficient light to walk by , or are not put into possibility of k●owledge to salvation by some measure of that light which is saving : their syllogiring is as silly in this , as to say of a man that voluntarily hoodw●inks himself , he does not see , therefore he cannot , that man stumbles and falls , therefore he cannot do otherwise , when yet he may , but that he , blind-folds his own eyes ( or gives way to others to do it ) from seeing his way , as most men do to the god of this world , lest the light of the gospel , which they have , because it reproves them , should shine out in them , and as a potentia ad actum , so a non actu ad 〈…〉 non est confequentia 〈◊〉 men can no more wisely nor 〈◊〉 infer from mens not knowing of god truly a non-ability or insufficiency in that light they have ( if they seek him in it ) to reveal him , and make him truly known , then from the being of a power , to a necessity of the act , which is a non sequitur with a witness : we know that most men know not the mysteries of the ●●ingdome , but 't is not because they may not , or 〈◊〉 , for w●●● of light , but because they will not come to the light by which they may : and therefore when as the question is aske 〈◊〉 the light which is in some measure in the con●cience of all men , be sufficient to make kno●● god savingly , why do not all come to be saved by the knowledge of him , whom to know is life eternal ? 〈◊〉 , because they give not up to be guided by it , and come not to it when its 〈◊〉 to them , in order to their salvation ; for god sent it 〈◊〉 the world , 〈…〉 would , though the world is condemned by it , through their not coming to it , but that the world through it might be saved , for the light which judges the sin , is saving to the soul , and by it , that one law giver , who is able both to save and destroy , doth both judge and destroy the works of the devil in men ( for which end he is manifested in the world ) and men , as they will not be weaned nor saved from those works , and saves also from those destructive works , all such souls as give up to be guided by it . and firh● i. o. sayes , ● who●ever came● to the true knowledge of god by the guidance of this light ? i answer , all that ever did come to the true knowledge of god at all , and those ( as little as these men know them ) are not a few ( though few in comparison of those that are ignorant ) who by walking in tha● līght , while they had it ; have come to experience that life of god , which is yet hid from you wise and prudent ones , and ever will be more● and more , as ye are alienated from this light within yourselves , much more while ●ye are such vnter banders of your selves against both it , and the children of it . and whereas thou i. o. sayest , qui●ea optim●usi●sunt , &c. they who have best of all improved it , are become vain , &c. thou utterest thou know'st not what ; for rom. . . which thou citest●in proof thereof , doth no less service to the truth , then to disprove that thy false assertion , for all who look not beside the light ; may see it speaks not at all of as well improve it , but of such as improved it not ●at all , but when they knew god by it , who ver . . by it manifested in them 〈◊〉 was in 〈◊〉 of himself , glorified him not as god , nor were thankful ● answerably , no● 〈◊〉 to retain him in their knowledge , but ran from his ●light into their own thoughts , and so into the things which they knew the iudgements of god and death were due unto the doers of . and as for the mysteries of the gospel , 't is true , they are hid from the most , and 't is given to some to know them , not to others : bat look ye blind , that ye may see , how came they to be hid from some ? why was it given to some , and not to others to know them ? and who were those others that knew them not ? were they such as could never see them , meerly for want of light to shew them ? doth the text of your own alledging , viz. matth. . . . . . . in proof of that your sigment say so ? doth i ̄t not plainly say , as we say , against you , that it was because first there was a time wherein they might have seem them but would not , had ears to hear , but stopt them , eyes to see , but closed them , beca●se they seeing s●w not , hearing heard not , ●or would understand , nor perceive , nor be converted , nor healed , when god would have converted and healed them , and such like ? so qui● boc omne ad doct●um delirium ● what 's all this to dreams of our doctors , who from thence , and such like places as overthrow themselves , divine out arguments against all mens having sufficient light , speaking evil of the light ; and iudging the light as imperfect , which is the law of god , which is perfect in each measure of it , of which they will not be d●ers , but iudges ; for which judging and evill speaking of what they know not ( while in what they know naturally , and but psuchicos , animally , as bruit beasts● in those very things corrupt themselves ) woe is to them from the lord , all such iudges and their iudgement , must come to iudgement , 〈…〉 . moreover , might we lawfully so argue ( but first , we need not , there being enough besides to urge in di●proof thereof ; and secondly , we do not , there being little force in such arguments ) against the sufficiency of the letter to save , as they think they may against the sufficiency of the light , need we do any more then turn the edge of their own weapon against themselves in that particular , who not only call the letter a saving light , but also argue for it as such , with a non obstante to the small number of such as are actually saved by it , even among those that both have it , and often read it , for ( say they , in way of plea for the dead letters being a saving light where ere it comes ) no matter how few come to salvation by it , because they refuse to walk by it , it s never the less saving and sufficient , though men that have it perish , because it s come to them , and is able on its own part to give life , but that on their parts it s not made use of not obeyed , &c : it s no argument its notable to save , that most men where it is are not actually saved , but rather perish : the self-same say i ep●●ehal● of the light , which they are so foolish as to argue so fillily against . a non esse●ad non prsse , non est arguendum ; there 's no arguing from its not being actually so or so , to the non-possibility of the thing to be : we cannot conclude that there 's a non-sufficiency in that to save all men , by which all men actually are not saved , for then not only the letter which only kills , yet they plead this self-same way is saving , and brings to life , but even god and christ himself , as well as their light in mens consciences , who call to all ends of the earth to look to than for salvation in it , isa. . . , ● , must ( absit blasphemia ) be judged also as insufficient to save , by whom , though supremely all are saved , that are saved at all , yet all men actually are not saved . i suppose then there were fewer that come to life by the light then do ( as there be none at all that ever came to it by the letter , even of those scripture-searching scribes that therein look for the eternal life , iohn . ) yet will is not follow , as they judge it will , that the light within all is not sufficient to lead to life ; or if it will , and these men will needs have it so , then let them take what comes along with that their own consequence to themselves , for it payes them home in another kind , whil'st 't will much rather conclude against the letters being a saving light , which against us and the truth they eagerly argue so to be , fith by their own confession , not one of many that have it come to life or salvation by it . and whereas they say , the defect and default of this is not therefore because the scripture is not a saving light , but because they walk not in it , the self-same say we of the light within , which the letter came from , in which there 's no defect , which as paul sayes of it ( for its the law of life , rom. . . . ) is weak to save , no otherwise , but because it is not answered , else life should come by it ; so that their own pen is their own pay-master still , which ever and anon pulls down at one time what it builds up at another , and contradicts , thwarts , and razes out ( as false ) in one place , the same that it writes for truth in another ; yea , en & ecce , behold the confusions of these self-confuting men , a non actu ad non potentiam , from the non-being of the effect , i.e. the life , to the non-efficaciousness of the light to lead to it such as ●earn of it , is no lawful argument ( say they ) when they plead against us the sufficiency of the letter to save , yet from all mens not being ac̄tùal'y and effectually saved by it , we may strongly conclude there is not efficacy nor sufficiency in the light within al nan to save all men in whom it is , how strictly soever they attend to it ( say they ) when we plead against the sufficiency of the light to save ; it being therefore but meet , that out of their own measure where with they mēasure to us , it should be meeted to them again . i shall conclude my answer to al these four men , and to all men else whose it is , as to this their argument , a non esse ad non posse , against the lights sufficiency , in the very words ( mutatis mutandis , interpositis interponendis , & additis addendis ) wherein themselves only speak either by way of concession against themselves of this truth we plead against them , or by way of answer to such as they suppose to use the same ( though i do not , for he is no wise man that uses it at all ) against the sufficiency of their dead letter . . those of r.b. are as follows , who in p. . of his epistle to the reader , prefixed to i. t. his book , sayes thus of the qua. do they hold that common , supernatural light , outward and inward , objective and inherent , is given to many ( at least ) of the unsanctified that live under the preaching of the gospel ? who contradicteth them in this ? answ. those who deny any , but meet natural , any supernatural , saving , or spiritual light to be given in common to all , or to any but the sanctified ones , i. e. the saints , and the elect , as yourselves do , saying ( as i. o. ) nihilnon naturale , nihil spirituale , nihil a christo mediatore , &c. lumen salutare , nulta sub consideratioue , &c. christ doth not in any wise vouchsafe supernatural , spritual , saving light to any but the elect , he is blind that once dreams the contrary , and such like , as are to be found up and down his book ; ex. . s. , : . r.b. do they hold , that as the sun is appointed in nature to be the light of every man that cometh into the world , though some parts of the earth were never illuminated by it , and blind men partake not of its light , and the night , and shutting our eyes and windows may exclude it , so christ is by office the sun in the world of grace , giving men actually all the gracious light they have , and being sufficient in himself to enlighten all , and giving them an illuminating word , which is sufficient in its own kind to do its own part , though many are blind , and many for their sin are deprived of the communication of this light ? why all this we maintain as well as they . answ. the more shame for you to stand up against that ye maintain yourselves , when the same is maintained by us , as ye do , when ye argue from some mens not seeing , because they shut their eyes , therefore they have not light by which sufficiently to see their way to life : as for your simile , from the suns not enlightning all parts of the world outwardly , from which its like ye conceive christ , the sun of righteousness , hath not inwardly enlightned all men , it is but a quibble , for as there is nothing hid from the heat thereof , nor from some participation of the natural light and heat of the sun , at least , neither by night nor day , though some times , places , and seasons are darker then some ( semblably ) no hearts from some measure of the light of christ , psal. . : : : : : : . compared with rom. . : : . ) r.b. do they say all this light ( within us and without us ) is to be hearkened to and obeyed ? why what man did they ever speak with , that is a christian , that denieth it ? answ. none but such anti-christians as yourselves , who , for all your prate here and elsewhere , saying , p. . in way of warning to men , that they act not against this light within ; that certainly it concerns every man so far to look to the light within him , that he do not , as it is said of some , iob : : rebel against the light , and p. . that no light which is truly such is to be rejected : yet elsewhere , yea in the self-same pages , how ur safe it is to obey the light within , it leading and guiding men well in somethings , in most into crooked and dangerous , unwarrantable and sinfulwayes , as some ig●is fat●us , in the beastly , blasphemous blindness of your benighted hearts , imputing mens murders , and pauls persecutions of the saints , to their following thereof , which things only arose from their following their own thoughts , and forsaking and leaving the light of god within , which lead to better , even ever to good only , and never at all into any evil ; as i. o. also after his strict challenges of obedience from every man to the light in his own conscience , as to that which infallibly speaks to him from god himself , &c. page . . of his english treatises , in his blind , hasty hatred against them , whom he mainly encounters in his latine th●ses , cryes out against this same verbum , spiritum & lumen internion , which the qua. call all men into the obedience of , in mockage , as figmentum horrendum crasse excogitatum , d●etorem infallibilem , nes●i● quid , quod lumen , quem deum , christum imaginarium , to panz nihil , rejiciendum & detessandum ; some horrible sigment of the qua. imaginary christ , infallible doetor , i know not what god , some spiritual everything , just nothing , but meer darkness it self , to be rejected and detested . and as for i. os. words concerning the sufficiency of the letter ; i shall use them in answer to himself and yourselves , as concerning the sufficiency of the light on its own part to save , though few are saved by it , only where he sets that term scripture , and word of god ( by which all along he means the outward scripture ) i shall place the term light within , by which i intend that inward word that is nigh in mens hearts , adding and interposing in a different character what clauses are not his or distinctions sake , and so carry on this my general answer , to that their foresaid general argument , to an end . no● doth it in the least impair this sufficiency of the light within to lead to life , that its a moral , and spiritual , not a natural light , because all men come not to life by it , it suffices that there is nothing wanting on its own part for the discovery and revelation of the way to life . to argue that the sun is not the sun , or the great means of communicating external light into the world , because blind men cannot see it , nor will believe so much of it as they are told , will scarce be admitted , nor doth it in the least impeach the efficacy and sufficiency of the light pleaded for , that men stupidly blind cannot comprehend it , iohn . . i do not assert that where ever the light within ( scripture , quoth i. o. ) is brought by what means soever ( whether in a ministry of it , without , calling men to turn to it , or a measure of it within , calling men to turn to god ) all to whom it s preached , and to whom it preacheth , must instantly of necessity assent unto it , and come to the saving knowledge of god by it , many men ( who are not yet stark blind ) may have so abused their eyes , that where light is brought into a dark place , they may not be able to discern it ; men may be so propossest with innumerable prejudices , principles received by strong traditions , corrupt affections , making them bate the light ( as woful experience shews that i. o. and many others do ) that they may not behold the glory of the light within ( word , quoth i. o. i.e. with him the letter , with me the light ) when it is brought unto them ( as it is nigh in the heart that they may do it ) but it s nothing to our present discou●s● , whether any man living ( in sin ) do discern this light , whilst the defect may be justly cast on their own blindness , cor. . . . . by the manifestation of the truth we commend our selves to every ones conscience in the sight of god , but if our gospel be hid , it is hid to them that are losts , in whom the god of this world hath blinded the minds of them which believe not , lest the light of the gospel of christ , who is the image of god , should shine unto them : there is in the dispensation of the light within ( word , quoth i. o. meaning the letter ) an evidence of truth , commending itself to the consciences of men , some receive not this evidence , is it for want of light in the truth , or light itself ? no , that is a glorious light that shines ( as the bare letter doth not , for it was never there ) in the hearts of men ; is it for want of testimony to assert this light ? no , for many daily testifie it , but meerly because the god of this world hath blinded the eyes of men that they should not behold it : where ever the light within ( word , quoth i. o. meaning the letter ) comes , by what means soever , it hath in it self a sufficiency of light to evidence to all ( and will do it eventually to all that are not blinded by the god of this world ) the knowledge of god its author , and the true way of salvation , and the only reason why all are not saved , is because all do not receive its witness ; and the reason why it is not received by mary in the world to whom it is come , and in whom it is , is the advantage that satan hath to keep them in ignorance and blindness , by the lusts , corruptions , prejudices , and hardness of their own hearts ; the light within ( word , quoth i. o. meaning still the letter ) makes a sufficient proposition of itself , and is sufficient to save where ever it is , and he to whom it shall come ( as it is to all in their hearts ) who refuses it ( as darkness , errour , delusion , euthusiasone , fanaticisme , &c. ' because it is testified against ( as so and worse ) by i. o. and his followers , who calls it nihil , and in a mockage , an imagined christ , &c. whether it be i. o. himself in whom satan testifies all this against it , or any other that refuse it upon i. os. false testimony against it from satan in him ) will give an account of his atheisme and infidelity : he that hath the witness of god , which is the light within , for the letter without is but mans witness for god , as moved by his spirit to declare outwardly what he inwardly knows of him , need not stay for the witness of man , which is the letter without , which letter yet doth abundantly testifie to the light , as greater then itself : wheresoever the light within ( word , quoth i. o. meaning the letter still ) is received indeed , as it requireth itself to be received , and is really assented 〈◊〉 ●● the word of god sufficient to save , it is so received upon the evidence of that light and sufficiency , which it is found and felt by such as walkin it , to have , and hath in itself to such , manifestly declaring it self so to be : it s all one by what means , by what hand , whether of a child or babe of stammering lips , or of a church of god , for both those wayes it s witnest to without , the intimation and knowledge of the light within us , comes to us from god , and towards us , by being the word of god it hath its power of manifesting to us the way to life , and of manifesting it self so to be from its own innate light : now this light in the scripture ; i. e. which the scripture , which is not it , declares to be , in the heart for the sufficiency of which to lead to life without the scripture , as it did before that was , we contend , hath an impress far more then the letter hath of gods excellency upon it , distinguishing it by infallible tekmeria , from the product of any creature , or of the meer principles of nature , as i. o. dreams ; for though it was in men from the creation , yet it is not his natural faculty of understanding , or the mind , or the conscience , as he and his fellows foolishly fancy , ex. . s. . but some thing that is of god , and from him , which is a witness to him in the conscience , and in the mind , it is that spirit in man , and inspiration of the almighty , which giveth him understanding , iob . . that he may know him , iohn . . though all that have it do not know him by it , for from may to must there is no arguing ; by this god dives into the consciences of men , into all the secret recesses of their hearts , into a which such a gross thing as a meer outward manuscript cannot get ; guides , teaches , directs , determines , and judges in them , upon them , in the name , majesty , and authority of god , if the men who are blinded by the god of this world will yet deny this light , and not come to it , that they may be saved by it , because they perceive it not to be sufficient to save them , it shall not prejudice them , nor hinder their salvation who do : by this self-evidencing sufficiency , i say , doth the light within ( scripture , quoth i. o. ) make such a proposition of itself , as the light and power ( word , quoth i. o. meaning the letter . ) of god ; that who ever rejects it , doth it at the peril of his eternal ruine , and thereby a bottom and foundation is tendred for that faith which it requireth to repose it self upon . for the proof then of the sufficiency of the light within ( divine authority of the scripture , quoth i. o. ) to lead to life , unto him or them , who as yet on no account whatever do acknowledge it , i shall only suppose that by the providence of god , he or they be brought to the light ( book , quoth i. o. ) so as that he or they be ingaged to the consideration of it , or do attend to the leadings of it , upon a supposal hereof , i leave them and the light ( word , quoth i. o. ) together ; and if it evidence not its own sufficiency unto their consciences , it is because they are blinded by the god of this world , which will be no plea for the refusal of it at the last day ; and they who receive it not on this ground . all never receive it on any as they ought : the light within ( scripture , quoth i. o. ) is enrolled among things of that nature , as do manifest their own condition● : it is absolutely called the power of god , and that unto its proper end ; i.e. salvation , which way lyes the tendency of its efficacy in operation , rom. . . the word concerning the cross , that is , the gospel , or the light : ( for the light is the cross to the carnal mind , will and wisdome ) is the power of god , cor. . . and faith , which is built on that light , ( word , quoth i. o. ) not the letter , without other helps or advantages , is said to stand in the power of god , . cor. . . this , and not the naked letter , is the rod of his power or strength , psa. . . giving all manner of assurance and full perswasion of its own authority , efficacy , and sufficiency . by vertue of this power it hath ever brought forth fruit among such as came to it in all the world , in which it is , and into which it is come , without sword , without for the most part miracles , without humane wisdom or oratory , without any inducements or motives but what were meerly and solely taken from it self , consisting in things that ●y hath not seen , nor ear heard , nor could enter into the heart of man to conceive hath it , doth it , and will it much more now then ever , exert this its power and efficacy to the conquest of the world , causing men of all sorts , in all times and places , where its ministry comes , so to fall down before its divine authority , as immediately to renounce all that was dear to them in this world , and to undergo whatever as dreadful , terrible , and destructive to nature in all its dearest concernments ; it is now the work of many to insist on the particulars where in this power exerts it self , yea , it sel f doth more and more manifest its own sufficiency to condemn and save , so that i need not inlarge upon them , the workings thereof are spiritual , such as have their seat , dwelling , and abode in the hearts and consciences of men , whereby they are not liable to any exception , as though they were pretended ; men cannot hard in themselves in the rejection of the testimony the light gives , by sending for magicians to do the like , or by any pretence that it is a common thing that is b● fallen them on whom the light ( word , quoth i. o. meaning the scripture ) puts forth its power , as it will do when the book of conscience begins to open , the seat and residence of its effects is safe-guarded against all power and authority , but that of god ; it s diving into the hearts and consciences , and secret recesses of the minds of men , its judging and sentencing of them in themselves , its convictions , terrours , conquest , and killing of men , its converting , building up , making wise , holy , obedient , its administriag consolations in every condition , to which consolation belongs , and the like effects of its power and sufficiency are usual'y spoken of , and appropriated to the letter , by such as are ignorant of the light , who speak what they read and hear of more then feel , as death and destruction , that hear the same of that , which is hid from them , i●b . . but are effectually felt , and experimentally known by the children of the light , who love and live in it . these are the foundations of my answer to i. os. t. ds. r. bs. and i. ts. grand argument above mentioned against the sufficiency of the light to guide men into the true knowledge and life of god , drawn from the non efficiency of that its end in all men : the light , say we , the law of god which is the light in all , is not only testified to as saving by the letter , and as powerful and sufficient in all those fore named respects ; in which i. o. sayes the letter it self is , which the letter faith not of it self , for all that i. o. faith in the thirteen last sections of the fourth cha. of his first tr. in whose own words i have mostly spoken , by way of answer to himself , is most true , if applyed to the word of god indeed , which is nigh in the heart , and of the light of law of god in the conscience , but every ●ot of it false , as applyed by him to a wrong subject ( viz. ) the outward scripture , or bare letter ; and ( as the letter bears testimony to the light , so the light bears testimony enough to it self of its own sufficiency in the conscience , that testimony is the witness of god himself , which who so doth not accept and believe , he doth what in him lies to make god a lym ; to give us an infallible assurance , that in receiving this testimony , we are not imposed upon by cunningly devised fables , the light ( the scriptures ; quoth i. o. ) or law in the heart , hath that glory of light and power of god accompanying of it , as wholly distinguisheth it by infallible signs and evidences from all words and writings nor divine , conveying its truth and power into the souls and consciences of men , with such an infallible certainty , that it is believed , though men act contrary to it ; for when that within tells men what they should not do ( viz. ) not lye , steal , murder , cozen , nor do evil to others , that they would not have others do to them , though they do these evils , yet they cannot but believe through that light in them , if they had never seen the letter , that they should not do so , and that the judgements of god are due to such as do so , and when by that they are told what they are , they by it believe truly what they are , and cannot , while they behold themselves in that glass , believe themselves to be otherwise , or better then they are , no more then a mans natural face that is beheld in a true outward glass can seem to him , or be believed by him to be fairer then it is . thus having at large answered the main argument of these four men against the universality of a sufficient light in all men , to lead to life such as follow it , drawn from all mens nor actually coming to life by it , which one r. b. and i. t. aiming at number more then weight , make three of their thirty , viz. the second , tenth , and thirteenth . i shall run thorough the residue more briefly , they being not worth any long insistance on them . their third and fourth , which are but one and the same also , divided needlesly into two , they ground upon such texts as directly prove the contrary against them ; viz. iohn . . . . . eph. . . matth. . where its said , the light shines in darkness , and the darkness comprehends it not ; the true light was in the world , and the world knew him not ; he came to his own , and his own received him not ; ye were sometimes darkness , &c. to them that fate in darkness , light is sprung up : . whence they argue on this wise , many of the iews and gentiles sate in darkness , did nor reciive the light , nor comprehend it , and were darkness , when the true light came to and shined in them , therefore they had no light in them , much less every man. rep. whence i argue in proof of the very contrary thus ; the true light came to such as received at not , to such as knew it not , springs up ( as they heed it ) to such as sate in death and darkness , and shineth in the darkness , joh. . . though the darness comprehendeth it not ; but all men , as well as some , at some time or other , are found not receiving the light , not knowing it , sitting in darkness , and are darkness ●● therefore all men have in some measure the true light shining in them : besides , if this would prove that the true light is not present with all men , because most neither know , nor receive it , but abide , dwell , sit still in darkness , and remain darkness it self , then at least it will conclude against these men another way ; viz. in disproof of the outward letters being the true light ; as they contend it is , since the iews , and most christians , so call'd , both do , and ever did dwell in darkness , and continue darkness , notwithstanding the scriptures abode among them . their fifth is as a very fiddlestick as any of the former ( and all that follow it are no better ) fetch'd from luke . . in such wise as more clearly concludes that r. b. and i. t. ( as wise disputers of this world as they seem to be ( in suo genere ) in their be-nighted generation ) are yet but fools as to the true faith , and children of this world and darkness , then that all men have not some true light in them , and it runs thus : if every man had a light within him sufficient to guide him how to please god , then every man should be a child of light , but every man is not a child of light , therefore every man hath not a light , &c. to guide him to god , &c. the major of which is such a palpable inconsequence , as the least child of light , and of the day , cannot but both discern and be ashamed of ; for however in proof of it , 't is asserted by them , that to be a child of light , is all one as to be a person that hath light in him to guide him to please god , yet if they would but consult with that light of god which is yet in themselves ( if they have not by fighting against it cast themselves forth into the outer darkness ) and not meerly with their own dark animal understa●dings , they could not chuse but see that ( as i have shewed above ) the light is in them that are not in it , nor as yet believing in it , and that they ●only that believe in it are the children of it , according to what christ sayes , iohn . . . to such as had light , and yet neither walked in , nor were children of it : while ye have the light , believe in the light , that ye may be the children of light. their sixth , in proof of which is cited act. . . where paul saith , christ sent him to the gentiles to open their eyes , and to turn them from darkness to light , from the power of satan to god , is so silly , that it shews its authors and owners shrewdly to be besorted ; whence they argue ; they who are to be turned from darkness to light , had not a light within sufficient to guide them to god ; but so it is said of both jews and gentiles ; therefore sure they had not such a light within them as the qua. say is in all , if they had such a light , they should have been directed to follow it , not turned from it ; the apostles should have call'd them , as the qua. do , to follow the light in them , and not have call'd them out of darkness , nor should we do , as the apostles did , b●d men leave the darkness in them , but as the qua. do , follow the light in them . rep. flocci , nauci , nihili , pili , assis , hujus , teruncii ! did ever the like toying and trisling piece of dispotation drop from the hands of men before , as does here from the pens of these professed disputers ? where are the eyes of these men that they can't see ? or is it so , that they will not see how they turn that very text upside down , they would seem to take their tattle out of ? was it not the business of the apostles , to direct men to follow the light , when they were sent to turn men to the light ? were they that were to be turned to the light in that very call they had from the apostles to turn to it , turned from it ? do not they who call men out of the darkness which is in them , even in that very thing call them to follow the light which shines in them also , pet. . ? must not they who leave the darkness , of necessity look to the light ? can men leave the paths of uprightness , and not walk in the wayes of darkness , prov. . . or leave the wayes of darkness , and not walk in the way of the light ? is there any medium between these two ? are men to be bid to come from the power of satan unto god , and yet have they no light safe and sufficient lent them ( in case they be willing to come to him ) to lead and guide them unto god ? ye blind guides , did not paul ( as he was sent to that end as that text declares ) turn men from the darkness only ? did he not turn men to the light ? did he turn them from it ; as in that clause ( m●n should have been directed to follow the light , and not turned from it ) ye intimate he did ? and did not iohn , whose message and ministry was the self-same as peter's and paul's , and that of all holy men of god , was even from the beginning , iohn . . . . as well that of christ himself , iohn . . . declare to men , that in order to fellowship with god , is whom is no darkness at all , they should not only cease to walk in darkness , but also should walk in the light , as god is in the light ? are ye not in this , as well as in many more matters , justly given over , and left of the lord , for your enmity to his light , to babble out such gross blindness and groapable darkness , as ye here do , in saying , that if men had such light , they should have been directed to follow it , and not turned from it , according to act. . . as if paul were there said to be sent , that by his ministry men might be turned from the light , who is there expresly said to be sent to turn men to it ? for shame utter no more such wretched ignorance as this , left the shame of your nakedness appear at last to all men , as it does already to such as read your sapless sermons , and have not fold themselves to see rather with your eyes , then with their own . their seventh is on this wise wrested from rom. . . . heb. . . where it s said , without faith it is impossible to please god : and how shall they believe in him , of whom they have not heard ? how bear without a preacher ? so then faith cometh by hearing , and hearing by the word of god ; which ( say they ) were vain speeches , if there were another ordinary way by the light within us to beget faith ; therefore the light within us is not of it self , without preaching , a safe sufficient guide in our way to god. rep. true faith is in the light of christ , and in the word of god , which is that word of faith which the apostles preached , and testified of in their words and writings , that it was nigh to men , even in their hearts , that there they might both hear and do it , rom. . . neither doth any man either hear or believe in christ to salvation , any further , then as he heeds , hears , and believes in that light and ingrafted word whereby christ counsels him in his own conscience , although he should ( as the unbelieving iews did ) hear him speaking to them with audible voice , or believe ( as all unbelieving christians do ) the whole history of him according to the flesh : so then faith unto life coming by hearing , and hearing unto life being of that light and word of god , which is nigh in the heart , which is the word of both faith and life , the apostles speeches were in vain , if there were not such a light and word within to be believed in , to the hearing and believing in which the apostles were sent to turn men , mens obeying of which word within , was the end of their using those words they spake and wrote to them in from without . moreover , we deny not preaching without by such as are sent , as paul was ( but parish-hirelings are not ) to turn men to the light within ; but the light within only , is that which guides and leads those , that are turned to it , and continue attending to it , sufficiently and safely unto god. their eighth is to this purpose ; all that have access to god , must not be conformed to this world , but be transformed , renewed , put off the old man , rom. . . eph. . . col. . . therefore they have not a light within them , as a safe sufficient guide to lead them to god antecedent to this renewing , for if they had , what need ( say they ) such transforming , renewing , non-conformity to the world , putting off the old man. rep. therefore they need such renewing , transforming , putting off the old man , non-conforming to this world , because that is the good will of god concerning them , and also millions of men , who have the light in them , that condemns and reproves them for their rebellion against it , are not conformable thereunto ; and therefore they both have and need such a light within them , antecedent to that renewing ; and need also to be called upon to turn unto it , that they may thereby see how conformable they are to this evil world , and non-conformable to that will of god , that they may thereby first know the good will of god , which is manifested in that light ; and secondly , by obeying that light , be conformed to that will , and no more unto the world , but transformed by the renewing of their minds : so that whereas they conclude all men ought to be renewed after gods image , &c. therefore all have it not ; i contrariwise conclude , all ought to be renewed according thereunto , &c. therefore all have a light sufficient to lead them , as théy follow it , into the image of god. their ninth is a sottish shameful tergiversation , a re substrats , from the question , into another matter , as clear contrary to the subject in hand , as light and darkness are to each other ; yea , instead of persevering to prosecute the proof of their proposition , concerning the non-sufficiency of the light in all men , they fall a proving the insufficiency of the darkness in all men , to be a sufficient rule to life , and safe guide of men unto god ; at the end of which they entail a most abominable lye against the quakers , saying , the qua. prescribe that unto men as their rule , which god counts their curse ; and what 's that ? scilicet , the thing that of all things the quak. of all men , who call men to gods light within , do call men out of ; viz. the counsels , imaginations , and lusts of their own hearts , which men ( say the qua. ) walking in , and b●ides the light of god , and hearkening to , and not to the voice of god ( which i. o. confesses , page . ( though in his folly he calls it natural ) to be gods light in every conscience ) come under the laws curse , and make their own misery great upon them : the a●gument is briefly thus : to leave a person to h●s own imagination , lust , to walk in his own counsel , in his own way , which is all one as to leave him to the light within him , is reckoned as the greatest curse and iudgement to a man from god , for refusing to hearken to gods voice , as the text shews , psa. . . . therefore the light within each person , is of it self no safe guide . rep. that the qua. call to the light within , and to stand in the councel of god which is the light within , which condemns all the lusts of mens hearts , and their own vain counsels and imaginations , is most true : but , if ye be not past shame , be ye ashamed and blush , both at your own blaspheming the light of god , and belying of the qua. who in your blindness ( for which wo is unto you except ye repent , isa. . ) cal good evil , and light darkness , and cannot see to put a difference between gods light , and mans lust , the councel , law , and way of god in every conscience , which leads to life , blessing , and peace , and the vain wayes and thoughts of man , and law of sin , that lusts to envy and all evil , and leads to cursing and condemnation : and secondly , cannot understand the qua any otherwise , then as calling men to their own hearts lusts , when they expresly , and in terminis , ca'l ad men to that light of god in them , which makes manifest , and condemns every ones own lust in every heart : generation of vipers , where did ye ever hear , or hear of any qua. or any one that 's owned by them in their ministry , prescribe mans own counsel , imagination , or hearts lust , to him as their rule ? do they not as iohn baptist did , bear witness to that true light which enlightaēth every man that cometh into the world ? do they not as christ did , call men to walk and believe in the light while they have it , that they may be the children of it , least utter darness come ( as 't is already on your selves , so that ye know not whether ye go ) upon them ? do they not with paul , ( whom ye wot to have received some message to turn men from it ) speak to men to turn from the darkness to the light , from the power of satan , the ruler of the darkness of this world , unto god ? do they not tell men with peter , that there 's a sure word of prophesie for them , to which they do well to take heed , as to a light that shines in the dark place of their hearts , till the day dawn , and the day-star arise there ? do they not with iohn tell men , that god is light , and in the light , and that in him is no darkness at all ; and that if men ( be their form never so fair ) say they have fellowship with god , and walk in darkness , and the lusts of the flesh ( as papists , pralaticks , presbyterians , independents , and other our-side professors do ) they do but lye , and do not the truth ; but if they walk in the light , as god is in it , then god and they have fellowship together , and there the blood of his son is felt clearsing from all sin ? which ye say men cannot be thoroughly cleansed from , while they live here , and so harden men in their own hearts lusts ; and is all this of the qua. a prescribing to men their hearts lusts , as their rule ? do you understand christ , paul , peter , iohn , and all the prophets calling to the light , isa. . as isaiah , come ye , let us walk in the light of the lord , he will teach u : of his wayes , we will walk in his paths , so as ye do us , when we restifie the same truth often in their own words , as calling men to follow their own wayes , thoughts , counsels , imaginations , hearts lusts ? if ye take us as intending so , when we call to the light , why not them ? if not them , why us , who say the same ? is the word light more offensive , more unsavoury , more difficult to be understood , more savouring of lust , more sounding like lust out of our mouths , whom ye superlatively abhor , then out of theirs , whom ye now superstitiously adore ? but so it alwayes fell out , as i.o. truly sayes , page . , . that scarce any prophet that spake in the name of god , had any approbation from the church , in whose dayes he spake , people being so eminently perplexed with false prophets ( in the latter dayes , of the iewish church especially ) both as to their number and subtilty , speaking lyes against the truth ; therefore no marvel it is so now in these last dayes of the church of the outside christians ; and as the next age to that which flew them , began still to build sepulchres in remembrance of them , so the time is neer to come , wherein ye , or your successors , who cast out the name of gods people called qua. as evil now , shall ( what ere ye dream ) be forced to say there 's a seed among them which sincerely serves the lord , which shall be counted to him for a generation , and to confess ( as much as they are now a curse among men ) that they are the seed whom god hath blessed . virtutem incolumem odimus sublatam ex oculis quaerimus invidi . their eleventh argument from jude . having not the spirit , john . . the spirit of truth , whom the world cannot receive , is this , every man hath not the spirit of god ; therefore every man hath not a light within sufficient to guide him to god. rep. every man that hath not so long resisted , grieved , quenched the motions of the spirit of god striving in him , that it thereupon is taken from him , as it was from those sensual ones iude speaks of , whom god had given over to their lusts , hath the spirit striving within him , and that 's enough to our purpose , who own such a state , that some may be given over to , for not using what they had , while they had it , as wherein to have wisdome ( at whose reproof they would not turn ) withdraw and leave them to the way of folly , and the good spirit depart from them ( as he did from saul , iudas , the iews , and others ) and leave the house , even their hearts wholly desolate and destitute of his presence , for the evil spirit , that lusteth in men to envy , to enter and totally to possess them , and the talent , or measure of gods light within ( sith they would not trade with it ) taken away from them , that the outwa●d darkness might come upon them , and the grace of god that brought salvation to them ( which at some time or other appears to all men , tit. . . . ) sith they would not learn of it to to deny ungodliness , but turned it into wantonness , and received it in vain , despising the riches of it when it would have led them to repentance , leave them to the impenitency and hardness of their hearts , that they might fill up their measure of sin , and so wrath come upon them to the utmost ; but all this proves not , but that once they had it , or else christ would not have said to such as yet walk't not in it , walk in the light while ye have it , least darkness come upon you , and ye know not whither ye go ; nor could your selves say rationally ( as ye do to wicked men often ) o people ! now while his good spirit moves in your spirits , resist not , quench not his motions , left ( like them that lay at the pool of bethesda , not stepping in while the angel moved on the waters ) you be left unhealed forever : work whilst its day , left the night come on you , wherein none can work , his spirit will not strive alwayes , &c. as for the worlds not receiving the spirit , so as to walk in it , it proves not that god gives it not any more , then that they have no grace given them of god , because they receive it in vain ; and ye may as well say unreasonable men have no principle of reason left in them , because they live not by it , as that they have not a sufficient light in them to lead them , because they do not walk in it : besides , it is expressly said of christ , that by the same spirit by which himself was quickned , he went and preached to the spirits in prison , i. e. to their own lusts , which were disobedient in the old world , in the dayes of noah , which was not by his ministry without only , as the dream , but within also in their own hearts . their twelfth runs thus ; the son did not reveal the father to every man , nor did every man come to christ ; therefore every man had not a light within him sufficient to guide him to god. rep. the consequence of this is utterly false , for though the world hates christ the light , and comes not to him , yet he is come a light into the world ; this he , that 's not willingly ignorant of it , can scarcely chuse but see , if he read iohn . . . . . . . it follows not because men come not into christs light , that therefore it is not come into them , it being ( as is shewed above ) one thing for the light to be in men , another for them to be in it . i am come that they might have life ( faith christ of the jews ) john . yet ye search the scriptures , and therein look for eternal life , but will not come to me that ye may have life ( faith he to the scribes , iohn . ) both these comings of each to other are necessary to the life , else though the light that is able to lead to it be in men , they , not being led by it , cannot have it . moreover , christ does by his light reveal the father to such as hate both him and his father , though they like not to know him thereby , else he could not say truly ( as he does ) to such , iob. . . . if i had not come and spoken to them , they had not had sin , but now they have no cloak for their sin ; if i had not done in them the works which none other doth , they had not had sin , but now they have both seen and hated , both me and my father : in what measure men see the mind and will of christ and his father manifested in them by the light within , rom. . . and hate that , they see and hate both christ and his father , whose light , and mind , and will that is which appears to them . their fourteenth is urged by them from texts of scripture , every of which most clearly prove , or rather positively asserts the very thing they contend against ; viz. that christ is come a light to them that sit in darkness , and so all men do , a light to the nations , a light into the world , that whosoever ( that is in the world he is come into ) believeth in him , should not perish , nor walk , nor abide in darkness , but have the light of life , iohn . . . . . . . . for not coming to which , nor believing in which , not loving but hating of which , not living by which only , the world comes to be condemned : were ever men so blinded ? but ( say they ) christs coming a light into the world would be needless , if every man had a light in him before christs coming into the world , sufficient to guide him in the way to god : therefore the quakers opinion about the light in each person is a manifest errour . rep. your apprehension of the qua. opinion , is either a manifest errour , or a wilful piece of ignorance , or a miserable mistake , or something , for they hold no such thing as a light in each man sufficient to guide him without , or besides that of christ , or before christs coming into the world , but that the whole world lying in wickedness , and sitting in darkness , christ is sent a light to enlighten them , who without him are lost , and that he who is that true light doth more or less , by his coming into the world , enlighten every man that comes into it . the fifteenth concludes a lye against the qua. as denying the use of , and dehorting from searching the scriptures , which while christ , iohn . . bids search ; and paul , tim. . . . . sayes are useful and profitable ; the qua. say no ( say they ) but look to the light within you . rep. i say , though the qua. say , look to the light within ( as christ and paul did ) yet they no more deny the usefulness of the scripture , then either of those scriptures ye quote proves that absolute necessity of the scripture as to salvation , which ye seem to plead , though christ and paul never did so ; nor do we any more dehort from searching the scripture , then christ , iohn . . exhorteth to search them , which is not at all in that text ; for howbeit ereunate , search , may be rendred either indicatively , or imperatively , as to its own signification ( as i elsewhere shew ) its most evident that he speaks there by way of complaint of the scribes , for looking for life in the scriptures , without coming to him who is the light , ver . . and not by way of command to search them , ye search , not search ye . their sixteenth is from isa. . . psa. . . to the law , and to the testimony ; if they speak not according to this word , there is no light in them : thy word is a light to my feet , a lamp to my path ; whence they sillily argue , or rather blindly assert the qua. opinion and speech concerning a sufficient light in all men , to be contrary to the law , and testimony , and gods word , ordinances , ministry , and many other things ; and therefore erroneous , and without light in it . rep. the antecedent here is most false ; for the law , testimony , and word there spoken of , which is a lamp and light to the feet and path , and according which who speaks not , it is because the morning is not yet to him ( for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , through the mistranslation of which phrase thus , there 's no light in him , many ( not knowing the hebrew ) and many that know it ( not heeding it ) make no small ado against the lights being in all men ( as vavasor powell did once at eltham ) is no other then that light within , even that word which david had , and hid within him , that he might not sin against god , by which young men taking heed thereunto , may come to cleanse their way , psa. . . that word of faith that is nigh in the heart , which the apostles preached or witnessed to , rom. . that law and commandment , which is said to be a lamp and light , prov. . that inward testimony of iesus , or spirit of prophesie , which we , with all the prophees of old , by words and scriptures , bear our outward testimony unto , call'd by peter , pet. . . the more sure word of prophesie , to which men do well to give heed , as unto a light shining in the dark place of their heart , till the day dawn , and the day star arise therein . this i say , and not the external text ( as ye all triflingly talk ) is that law , and testimony , and word , there spoken of , even the law and testimony that comes , and is written , and is given and received immediately from and out of god and christ's own light , voice , and mouth , in the hearts , minds , and consciences of all people , which his own people only give ear and hearken to , even the rod , the spirit , the word and sword of his mouth , which priests and all people are summoned to seek to , to stand in as gods own counsel , and to take counsel at , and be cover'd with , and take heed to their way by , that they may not sin against the lord , and which all the wicked that sin against , must once be slain by ( psa. . . isa. . . . . ier. . . . . ezek. . . . . zach. . . . . . ier. . . . . . . . . &c. ) hos. . . . thes. . . . rev. . ) which the priests above all others usually depart from , and forget , and are partial in , and cause people in stumble at , and forget , who therefore neither profit people , nor thrive in any thing but ignorance and deceit themselves , because they stand not in it , from whom , though their schools are call'd nurseries of learning , well-heads of true religion and divinity , there goes forth no true divination , but sottishness and profaneness into all lands . this is that law and living word , and true testimony , even the light and word of god in the heart , a testimony that 's said to be bound up from the outward israel , which may have the outward bible bound among them ; a law that 's said to be sealed up among christs disciples from the sight of the be-nighted seers , which such as seek to , seek to the lord himself ; and such as forsake , go from the fountain of the living water , to broken cisteers ; and such as leave for an outward letter , leave the living for the dead , and seek for the living lord among the dead : these are the wells of salvation , out of which souls should draw the living water , which the philistines in envy to the seed of abraham , will strive alway to slop , till the lord make room for them to flow out to the full . these are that word , law , and testimony , and not the most original copies of the letter , as i.o. and ye all with him do emptily imagine , page . which who so deprives of the hebrew punctation , by proving the novelty thereof , do with abimelechs servants , no less then utterly stop the wells or fountains from whence ye should draw all your souls refreshment . these ( as i have shewed so abundantly above , at the end of my third exercitation , in answer to i.o. that i shall need say no more here in proof thereof ) are the matters meant by the said law and testimony , isa. . . which are not contrary to the writing without neither , and the true outward ministry and ordinances , but consonant thereunto , which inward law , word , and testimony your selves being contrary to , and opposing , are therein contrary to gods word , and the outward scripture of it also ; therefore not the qua. who own all these , but your own opinion is erroneous , and your speech is without light . the seventeenth from eph. . . runs thus : the opinion and practise of the qua. makes every man a teacher , and teachers set by god for the work of the ministry needless , as if th●y were no gift , but a burden to the church , cryes them down ; therefore it s contrary to gods and christs way , and so antichristian . rep. the antecedent here is a false tale , and a meer slander of the qua. for neither do they so much as doctrinally make every man , a teacher , for they deny both your selves , and all that side with you , to be men fit to be teachers of others , unless ye were better taught your selves , or had learn't the truth of god much better then as yet ye have done ; and howbeit they know your ministry , who are set by men to minister for money , to be not only needless , but also useless , fruitless , unprofitable , burdensome , chargeable , and more destructive , then saving both to peoples souls , and to the nations ; yet we own all teachers set by god for the work of the ministry ( which are such only as are made ministers by gifts of god from above , and not such as buy their gifts at university , that they may fell them again ) to be both needful , useful , and profitable , both to the turning people of the world to the light & word within , that thereby they may be begotten into christs nature , and also to the edifying of the saints in their faith in that light , till they come up into the measure of the fulness of christs stature ( a state which ye deny to be so much as attainable in this life , so far are ye from building any up into it ) neither ( as much as we are call'd to cry out against you , as all the true prophets ever did against the hireling priests ) do we at all cry down such gifts , or gifted men , as god gives to his church ; but wot you well , that your selves are the men who are found fighters against such , who making the gospel a meer trade to live on , ingross that trade wholly to your selves , and make every man a teacher that has been train'd up at university , and can handle his tongue well to talk for the priests and tythes , though never fitted for that holy calling by the gift of gods grace , or good life ( witness the general blindness and bruitishn●ss of the brittish priesthood ) but own no men as true teachers , but deluders and fanatick , that in their ministry do but pretend to be immediately gifted and guided by gods infallible spirit : and whereas we say , that christ iesus receives gifts for all men , even for the rebellious also , and that no less then this gift , that the lord god may dwell in them , if they look to him in his light , in which he draws nigh unto every man , yet contrary both to us and that text , out of which you talk , which , compar'd with that paul alludes to , ps : . betokens such gifts for the rebellious , do you deny all men to have so much as the least measure of such light , as however attended to , can lead to god , oe to witness gods dwelling in them . the eighteenth is from eph. . . where paul prayes , that god would give them the spirit of wisdome , and revelation of the knowledge of him , that the ●yes of their understandings might be enlightned : the opinion of the qua. ( say they ) of each mans light in him a sufficient safe rule and guide in his way to god , makes it unnecessary to pray for the spirit to enlighten mens eyes in the knowledge of god ; therefore indeed it is impious . rep. who would think men should be so blind , unless they wilfully shut their own eyes ? having some grace , some measure of light , renders it needless , it seems , by these seers , to pray for more , and praying for more and more of gods spirit , light , and grace , supposes ( it seems ) that there 's yet none at all ; and so upon this account , the church of the ephesians as yet had no illumination by the spirit , any more then the rest of men , because there was prayer made , that they might be enlightned ; and david had none of gods spirit , because he prayes to be established more and more by it , and the humble have none of that grace of god at all which is sufficient , because they may have , and god promiseth to give them more : what f●ivilosity is this for divines to be found in ? the nineteenth is urged from psa. . . who can understand his errors ? in brief to this effect , no men understand their errors ; therefore each mans light in him is not a sufficient and safe rule , and guide to him , in his way to god. rep. if the falmists interrogation affirmative concludes negatively , and exclusively of any mens having any sufficient light , then it concludes universally also against all mens having any such light , and so upon this account the saints themselves are excluded , as having no such light , as well as other men , sith ( according to r. b. and i. ts. sense on that place ) they understand not all the errours of their lives ; but r. b. and i. t. will not deny but the saints have some measure of such light ; and therefore why others have not ( though they use it not , that ignorance of all their errors notwithstanding ) is more then these two men can give any good reason for . the twentieth from act. . . runs thus , god commands all men every where to repent of their ignorant worship of him ; therefore each mans sight in him is not a sufficient guide for him to go by in gods worship . rep. from which premises i contrariwise conclude thus ; viz. therefore all and each man every where ( though few heed it ) hath a sufficient light in him from god ( as the heathen had , though they glorified and worshipped him not according to that light and knowledge of him they had , rom. . . &c. ) to guide him aright in gods worship , who commands no impossibilities , nor injoyns any man to worship him , otherwise then answerably to what of himself and of his will , is by his own light made manifest in him . the . is from prov. . . . . rom. . . on this wise ; the quakers opinion concerning each mans own light in him , makes men proud , and lifted up , and prudent in their own sight , to which wo is , isa. . . and to lean to their own understanding ; and not to depend on god for teaching them in his wayes ; therefore , &c. rep. cuius contrarium verum est ; if by own light , these men straggle so far from the question in hand , as to intend , as they seem to do , mans own wisdome , churs●l , thoughts , conceits , imaginations , &c. no men in the world call men more out of these things so plainly , so earnestly , so constantly , as the quakers do ; but if they be steady in their dispute ( as good disputants ought to be ) ad rem substratam , to the matter debated , which is some measure of the true light of god and christ●s the calling to this is so far from making men lean to their own understanding , and independent , on gods teachings ; that there 's no man in the world can be said truly to be low , emptied of self , mean in his own eyes , to trust in the lord with all his heart , and in all his wayes , to acknowledge him , to leave leaning to his own understanding , to stand in gods counsel ( which woe to him who does not , isa. . . ) to learn of god , and depend on him alone for teaching , to hear his voice , &c. ( though he scrape with the scribes daily in the scriptures themselves , iob. . , . till he betake himself to attendance to that , which god sayes and shews in him by the measure of that light wherewith god shines into his conscience : wo therefore unto these men that call gods counsel mans conceit , they are wise in their own eyes , and prudent in their own sight , though , in the sight of god and his saints , not yet weaned from their foolishness , as they are also of that generation that are pure in their own eyes , though not yet washed , nor believing that while they live here , they can perfectly be washed from their filthiness . the . is no other then the same with the . though alluding to two other texts from which they fetch them ; viz. iudg. . . psal. . . in those dayes there was no king in israel , but every man did that which was right in his own eyes , and they went a whoring with their own inventions , where they make doing after mens own thoughts , conceits , inventions , and looking to , or following the light within us synonimous , and this last a sign of wicked men , and going a whoring from god , and departing from god , unsafe , and such like ; concluding thus , viz. the truth is , god forbid ; the following of our own supposed light , as the greatest impiety , which the quakers place all their godliness in . rep. this is nought but another impudent lye against the quakers , as well as a most evidently foolish extravagancy from the question , which is not about our own supposed light , but some measure of that undoubted light of god , ( which ( though ignorantly by you stiled natural ) yet is not denied to be true light , and that from god , and not our own , supposed only so to be . the quak. place none of their godliness in such meer supposed light , as ye do , who suppose the ignis fatius of your dark and silly s●nses and suppositions on the letter , as sufficient light for all people to live by , their faith stands not in mans wisdome , nor in that science of you opposite schoolmen , which is falsly so called and supposed , but in that real infallible light within , which is the w●sdome and power of god ; and as for al departure , and going a whoring from god , and his light within , after mans own inventions and thoughts in things of god , which is that impiety of the priests , that god forbids and abominates , we deny and abhor it also . the . which is from the first of the two last texts , and the th , which is from pro. . . are both also besides the business , and urg'd in disproof of that sufficiency of supposed light , and the way that seems right only in mans eyes , and is not so ; this we have nothing to do with , but deny it against the priests , who unawares to themselves , are walking therein , as the way to death ; but that we plead for is the true light , iohn . . which lightens every man , and is the only true way that leads to life . and whereas the consequence of their . seems to be to this effect ; if every man had a light in him sufficient to guide him in right and good wayes , then kings and rulers should not punish men for walking in the wrong and evil wayes that seem good and right in their own eyes . rep. i contrariwise conclude , that if men had not such a light in them , as is sufficient to guide them in good wayes , then kings and rulers should not punish them for going into evil wayes ; for as 't were an unjust thing to require ( not of him , that seeing will not see , as those , math. . ) of such a blind man as never could see , to see the right way which was never shewed him , and to punish him for not walking therein ; so were it in rulers to punish men for following filthy wayes , and evil things , if they did not ( videre meliora ) i. e. see and know how to do better , for to him who knows good , and does it not , evil and declines it not , both which are known by the light that is in the world , i. e. in men ( though some for want of heed , say the light in the conscience shews the evil , but not the good ) to him only it is sin to condemnation . the . from prov. . . . concludes , that if each man have some such true light in him , then there 's no need of training up children , in whose hearts foolishness is bound up , in the way they should go , by the rod and teaching ; for what need of the rod ( say they ) then to drive fully out . rep. i reply ; to drive it out , and bring them into the way of wisdom , which is in them , and seen by them ( but not much heeded till they smart far it ) as well as the way of folly : this argument holds as much against gods correcting such whom ye confess to know his will , and do it not , as against our correcting children , whom we correct for not doing what we know they know they shold do ; for no father but he that 's foolish will whip his child for any thing as a fault , but that which his child knew to be so : so fools come to be plagued , sayes the spirit , because of offences they fly out into , that ( if they be not incorrigible ) they with the wife may look well to , and ponder their goings . our doctrine concerning all mens knowing in some measure , by his light within themselves , the good will of god , destroyes not , but establishes the whip for the horse , the bridle for the afs , and the rod for the back of such fools , as turn aside from the truth that 's told them into folly ; nor does this any more conclude against teaching children then m●t , with both which it is consistent , for the end of our teachings of both , are to turn them to attend to the light and truth it self within them , that doth teach them ; yea , even children , as they come to a few years of discretion : i remember well that before i could read the scripture ( which i could read when very young ) i knew by that of god in me , and not from my parents only , whose witness without could not have been credited therein by me , had not the witness of god , which is the greater , testified the same within my self , that i should not lye , and was judged with fears of wrath , if ever i made a lye , as children are apt to do , to escape a whipping for a lesser fault . if then it be ask't why we teach men and children : i answer , to bring and turn them ( as paul was sent to do ) from the darkness , in which they walk beside it , into the light , which whether they walk in it or no , is yet in them ; and because they are not come to it ( as all true men do ) but hate and decline it with the evil ones , whose condemnation it therefore is , because though they come not into it , it is already come into them , iohn . . . . and with this short self-same answer , now it s brought into my spirit , i shall here wipe out of the way a whole parcel of pedling queries of r. baxter , about the the light , as they lie together in his epistle to the reader , before i. ts. book , into the pit of darkness , from whence they were exerted . r. b. q. i. i would fain ( quoth he ) be resolved in these few questions : how comes it to pass that all nations that never beard the gospel , are utterly void of faith in christ , when the nations that have the gospel do generally know him more or less ? aus . to say nothing , how little true knowledge of god is in these nations , that he grants have the gospel , meaning in an outward ministry , for else i know no nation that hath not some of that light which is gods gospel in them , any more then paul did , who said , the gospel is preached in every creature under heaven , col. . and rom. . have they not all heard ? ( i. e. the gospel ) yes verily , &c. the reason why all the nations have so little as they all have , is , because they come not to the light which is come into them . r. b. q. . why did not the world believe in christ even generally before his coming , if reason was then a sufficient light ? ans. how far forth right reason taken ( not for the bare natural faculty which a fool may have ) but for that supernatural gift of god whereby to guide men out of all bruitish wayes , and his light we restiffe to , which is not against , but according to right reason , are synonimous , it matters not to be medled with in this place ; but to the query i reply the same still , viz. b●cause men came not to that light of god which was in them . r. b. q. . why did christ preach himself while he was on earth , if the people had sufficient light before ? ans. christ speaking then audibly to the outward ear , through that voice he then used , preach't himself indeed , that he was the light of the world , the wo●d ●f god , and the life and light of men from the beginning , and not from that time only of that his outward appearance unto a few , iohn . . . and to this end did he preach himself as a light in men ( for the word was made flesh , and dwelt in us , sayes iohn , ioh. . . ) bidding them believe in the light , i.e. his light in them , and so in himself who is the light , that they might be the children of it , and walk in the light while they had it , and come to the light , and such like ; because the men to whom he preach't thus , were not come to that light of his , which was come into them . r. b. q . why did he send his apostles to preach through the world , if the p●ople had sufficient light before ? ans. to the same end for which he sent iohn , ep. . . . . . that they might walk with god in the light , and not in the darkness , as they did , though the light was in them ; and fo● which he sent paul to the na●ions , act. . to turn them from the darkne●s to the light , from the power of satan unto god ; and because men wanted to be instructed which way to look for the life of god which they had lost ; and because they yee not yet come into that light of god that only leads to it , which was come into them . r. b. q. . why did he set pastors and teachers in his church , if all have a sufficient light within them ? ans. that his church , which is in god , being turned from the world , and the darkness of it to the light , might by their memorandums of the things they knew , pet. . be kept stedfast in their watch to the light , unmoveable and abundant , alwayes in that work of the lord , believing in the light ( which work the world are not yet come to ) and to abide in christ the light ( as branches in the vine ) and in the teachings of the annointing , which is the truth , and no lye , that it might teach them by degrees all things , and lead them into all truth , as it had into some already , that the saints might as branches grow up in all things into him , even the express image and likeness of him , who is the one head over all to the body , and the express image of the fathers being , in whom is no guile , for the perfecting of the saints ( a thing ye seeming saints deny to be attainable in ●he body ) for the work of the ministry , for the edifying of the body , till all that are begotten into the nature , may come into the unity of the faith , and knowledge of gods son , even unto the measure of the stature of the fulness of christ , eph. . joh. . joh. . finally , because men come to the light ( if not exhorted to continue in their faith in it ) may again go out from that light of god , which ( unless it take occasion by their wilful departings from it , to depart at last from them ) is come unto them , and continually in them . r. b. q. . why do the quakers go up and down teaching men their own doctrines , if all men have sufficient light already ? ans. not their own doctrines , but the doctrines of christ , and to call men into it , and to counsel such as are come into it , as ioh. ep. . to abide in christs own doctrine or teaching , that they ( as who doth not so hath neither ) may have both son and the father ; and because m●n generally are not come into that light of god , which is already come into them . r. b. q. . why do they cry out against us , as being in darkness , when all men have sufficient light in them ? ans. were there no other thing but this one vain thought of yours , that there 's no difference between mens being in the light , and the light 's being in them , it s enough of it self , without any more ado , to proclaim you to be in darkness , for if ye were in the light of common reason that is in you , 't would tell you , as well as the scripture , that the light shines in the darkness , though it comprehends not the light , that it shews the way to them that walk beside it , though they walk not in it , because they hate it , but in the darkness which they love more then it , being fallen in love with its evil deeds , ioh. . ioh. . and so to the query , we say ye are in darkness , because ye among other men are not yet come into that sufficient light , which if ye would once but singly look to , ye should feel is already come into you . r. b. q. . will they pray for more light and grace , or not , if not , they are impiously proud ; if yea then it seems they have not yet light and grace sufficient ? ans. we do pray for more light and grace , and god gives more and more to the bumble , as i have shewed above ; but if ye were not with all the climbers up another way , iob. . . either too proud to stoop to come into the knowledge of the truth by the door , the light , or so blind as to groap f●r the wall , like them that have no eyes , ye could not but see that their praying for more , and gods giving more grace unto the humble , is so far from evincing that they have none , as that it evidently evinces they have some already ; for if men had no grace , and should pray for it , they might be said to pray for some ; but no man can be properly said to pray for more light and grace , but such as ( at least ) have some already . r. b. q. . whereas they say the light within is sufficient , if obeyed , our question is , whether it be sufficient to make men obey it ? &c. that 's the grace we are speaking of , that causeth men to hearken , believe , and obey , for faith is not of your selves , but it is the gift of god , and mens hearts must be opened as lydia's was , act. . to hear abd receive the truth revealed . now to say that the light or grace which is given to cause us to believe and obey , is sufficient if we will believe and obey , is ridiculous ; as if christ should have said to lazarus , i will raise thee , if thou will raise thyself . ans. here r. b. sits besides the cushion , as much as he that queries beside the question , for that 's not the grace we are speaking of , that is sufficient to cause men to obey , but that which is sufficient if obeyed , that 's the testimony the qua. bear to the light of god , it is saving to such as walk in it ; and if it be not sufficient grace from god to r. baxter , that he hath given him a light that will lead him to life , if he will follow it , but he lacks more , even to be caused to walk in that light , or else he quarrels with it as not enough , and with that grace of gods as no grace , because he is not compelled by force to accept of it , he may fret himself till he fry in the fire of his own peevish spirit , before he shall find such a grace from god to his salvation , while himself lives in the neglect of that he has , like the unprofitable servant , that charges god foolishly as a hard master , though he hath given him a talent to trade with , unless ( while he sits still ) god force him to trade with it whether he will or no. as for us called quakers , we judge god hath done well for us , in working in us to will and to do , i.e. the power , and hath ( though not in r.bs. , compulsive way caused us ) put us into a capacity to work it out , and left us ( as he looks all men should do when he has done the other , phil. . . . ) to work out our own salvation with fear and trembling , and that he doth by a ministry without , and a measure of his spirit within counselling us , open our hearts , as he did lydia's , to attend to what himself and his servants say , and if ever we believe in his light to our life , that faith is his gift , though our act , as 't is his gift that we may , or have power either to sit or stan● , and , of his grace , our act , when we chu●e either to stand or sit ; nor we count it ridiculous ( as r. b. does ) to say , that gods light and grace is sufficient to bring us to life , if we attend it , though god leave us to chuse , when he hath given it us , whether we will improve it , or turn f●om it ; nor was it ridiculous in christ to say to lazarus , i will raise thee , if thou will raise by self ; for christ having done in his part in quickning , left lazarus to his part in rising , and in effect said the same , which r. b. counts ridiculous , viz. lazarus , come forth , which if lazarus had not done , he might have perisht in that sepulchre , for all christ had quickned him so as to gi●e him the power to come forth , for christ would not have pull●d him out by force , if he had refu●ed to come forth when he called him , nor any more then 't was in god to say , hear ye deaf , and look ye blind , that ye may see . but as for this man r. b. and his fellows , 't is not grace enough , nor cou●t sie s●fficient ( it seems ) if a man invite poor folks to dinner , and prepares meat enough for all comers , and bids his guests welcome when they are come , and compels them by all earnest perswasion to sit down , and bids them , as god does , eat , o friends , drink , yea , drink abudantly , o beloved , when they are ●ate , unless , when they refuse , he open their mouths in some forcible manner , and cause them to eat all that is set before them , such troublesome guests as these , of which sort are r. b. and the rest that look for such a compulsive causing , when the grace of a sufficient feast is vouch fast unto them , are not fit to sit at great mens tables , much le●s at gods , and by my consent he that ( unless he be forcibly fed ) refuses to feed when the meats before him ( whether it be at a feast of sat things of mans making , or of gods ) shall ( while others hearken , and let their souls delight themselves in fatness ) have his choice to sit still , and ( as the proverb is ) may fast and welcome . i conclude then as to query , that god puts men into capacity to come to the light , if they will not chuse darkness before it , that light is sufficient to save , if obeyed , yet all men , who all have s●me of it , are not saved by it , and the reason is , because they will not come to that light of g●d , which in gods good will towards them , in come into them . r. b. q. . but how can light be sufficient ( were a man never so obedient ) to reveal that which was never manifested by it , or by any rev●lation that doth accompany it ? no light among the heathens in america doth tell them , that christ was incarnate , died , rose , ascended , or intercedeth for us , or is the king , priest , or teacher of his church , or will raise the dead , and judge the world ; how then can this light be sufficient to bring them to the belief of this ? ans. is the light in america then any more insufficient to lead its followers to god , then the light in europe , asia , africa , the other three parts of the world ? i have ever lookt upon the light in all men ( since i began to look to it in my self ) as one and the self-same light in all where it is , in sort and kind , though different in degree and measure , which varies not the nature of any thing , and that ( according to the measure of it , and in ●uch wi●e as it s attended to withall ) it shews the same things in all men , as to the myst●●y , substance , and spirituali●y of them , though the outward history of this in an outward letter , some may be better skill'd the ein then some . i wot how cornelius came to be accepted in his prayers and almes , as a man truly fearing god , before by an outward ministry he ever heard of christ inca●nate dying , rising , ascending , interceding , &c. ( after all the●e things were outwardly and actually transfacted also ) since all you agree , and we with you , that out of the knowledge of christ , the light , there 's no acceptance at all with god , nor in any other name , either iustification or salvatio● : was it not in his obedience to the light he had , which came from ch●ist , the light , though as yet he knew him not after the fl●sh ? and by what light did they who wrote of christs incarnation , death , resurrection , ascensi●n , &c. see them , before they wrote , as some did , viz. ab●aham , who saw his day , before any history , or letter of your scripture at all was w●itt●n ? was it not by that ( as they walk on with god in it , from abel , enoch , noah , and downward ) some measure of which ( but that they minded it not , as some few did , but were ever alienated from it , walking in their own wayes ) was in all nations as well as some , and not more ( save only in measure ) in the prophets , then in other men ? and did not this light without and b●fore the letter help some ( even such still as walk't after it ) to the belief of this , and that god would raise the dead , and judge the world , which they wrote in the light and spirit in which they saw it , and in that wisdome which in all ages , wisd. . entering into holy souls that heed it , makes them friends of god and prophets ? were these things then , as r. b. thinks in his query , never manifested by the light without the letter , nor by any revelation that doth accompany the light , were men never so obedient to it ? what darkness is this of r. b. in his ten queries , who yet to pin the basket at the end of this tenth query , to add weight to the lightness , and light to the darkness of it , adds one more of his own thoughts and odd conceits , in these words : r. r. i think its past controversie , that no man hath sufficient gr●ce to his salvation , till his last breath : for if god add not more for his preservation , all will be lost . ans. by which hasty speech the man proclaims his being in the darkness , and besides the light that is in him , so loud , and exalts its f●lly , and sets it so on high , that all may see it , save such as are with him in the dark where he is ; for besides the absurdity ( above spoken to ) of his arguing from gods adding more , and mens not having so much yet as they may have , that therefore they have none at all of that grace which is sufficient ; he turns from the true terms of his question , taking the word suffien● here in quite another sense then it hath been taken in along , viz. for the highest d●g●●● only of that grace of god , when as the question is about the sufficiency of it to save from that sin it shews , such as keep to it , in the very least degree ; and lastly , expresly contradicts the scripture which speaks of the suffi●●ency of god grace to keep men that keep to it , in such degrees of it as are attainable in this life , witness that of god to paul , full fourteen years behind the time wherein he spake it , and many more before the time of his last breath , cor. . my grace is sufficient f●r thee . i conclude then ( all r. bs. queries notwithstanding ) that though all are not saved by it , yet all have some of that light and grace which is ●aving , and that all are not saved , as some are , it is becaus● they come not into that light and grace ●f god which is come int● , and unto them . and now i return to r.b. and i.ts. arguments against this , whose th f●om iohn . . . . is thus , there 's need of a further drawing , or gift of the fa●her , that a man may come to christ , as there would not b● if his own light , without other help , would make known christ to him ; therefore each mans own light is not sufficient , &c. rep. here r. b. layes on hard again upon the anvil , beside the iron , in di●proving the sufficiency of mans own light , by which he means mans thoughts , wisd●m● , &c. ( which we count da●kness and foolishness much more then himself does ) when the question is about the light of g●d in the heart , of which we say , that , though none can come to christ without g●d draw him , yet by that g●d d●aws all me● , though a●l m●n c●me not after hi● : and so the rea●on why they perish still , is not because god does not d●aw th●m to life by a light sufficient to lead to it , but because they resist , hang back , and will nto follow it ; therefore sayes god , i drew them with the co●ds of my love , with the bands of a man , yet shall they go into captivity , because they refused to return . the . from iohn . . thes. . . mat. . . believe not every spirit , but try the spirits , &c. prove all things take heed what ye hear , is thus ; if each persons light within him were a safe guide of it self to god , then no men need to try other mens spirits , nor to prove all things , left he be deceived , sith if he follow his own light he is fallible , &c. but these things are absurd , and contra●y to the warinest christ prescribes ; therefore the light within each person is not a sufficient guide to god. i shall ( instead of ( his own light ) placing ( the light of god ) about which only the dispute is ) syllogize these mens silly syll●gisme back upon them thus : if the light of god within each person were not a sufficient and safe guid● to lead him to god , then no man need ( to trouble hims●lf s● much as ) to try other mens spirits , or prove all things , left he be deceived , for that is but labour in vain , sith if he have not a measure of gods infallible light and spirit in ●im whereby to judge of things , even of that light of which the letter sayes , that all thing● that are to be reproved , eph. . are manif●st●d by it , and no truth is infa●liby manifested but by it , which only leads into all truth ; he is not infallib●y guided , nor undoubtedly sure of his hand , let him look , search , prove , and try as much as he will , any more then a man can infallibly di●cern , and distinguish of colours in a dismal dark night , or dark place , where not one beam of the sun shines so as to discover them : but these things are absurd and contrary to the wariness that christ prescribeth , who doth not bid men try all things by that light and spirit of god which only makes all truth , and all that is knowable of god ; and all things of god manifest in men , rom. . . and yet not vouch●afe them one beam of that only sufficient light to try any thing by ; yea , 't were no less then as meer mockage , as to bid a man read for his life in a dark dungeon , without sufficient light either of sun or candle , or take heed to him●elf by that light that shines in a dark place , pet. . . when there 's no true light there at all , and contrary also to all common s●nse and reason ; therefore there is in every man some of that light of god , which as its heede● , according to the measure of it , is able to guide him infallibly to judge of the matters , truths , wayes , d●ctrines , spirits , he is bid to try , on peril of being deceived to damnation , and a sufficient safe guide to lead him unto god. i wonder what light , spirit , rule , and tou●hstone all truth and all spirits are to be tryed by , if not by that measure of the spirit of truth it self , which convinces the world of sin , righteousness , and iudgement , and leads its followers into all truth . ob. if any say it can't be that spirit of god , nor his light in men the qua. call to , for that 's one of the things to be tryed , try the spirits whether of god or no , and that which is to be tryed , cannot be the rule of tryal . ans. i answer , why not ? did you schoolmen never learn that lesson your selves , which ye teach to others , viz. that regula , which is alwayes quid rectum , is m●nsura sui & obliqui : the strait rule must ever be the rul● or measure of it self , as well as of that which is crooked and faulty ? doth not the light manifest it self to be true light , as well as the darkness to be truly darkness ? and does not the sun as well shews it self to a man to be the sun , as it shews a dark cloud or smoak not to be it ? and why may not the inward light , which is truly and inde●d is only it fallible , be truly said to be ( autopiste ) believed for it self sake , and to be the rule of tryal that must try all spirits and sayings but its own , yea , it s own also , as i. o. falsly sayes , nor more nor less , but the self-same of the outward fallible , because ( flexible ) letter , which flows forth from it ? i say 't is true , we are to try all spirits and things , but as what man knows the things of a man , but the spirit of a man within himself , even so the things of g●d knows no man but the spirit of god , and that spirit in which that sp●rit of god reveals them , gor. ? what shall we try light and da●kness by , but by the light ? i know our divines say try all spirits by the scripture , all l●ghts ( so called , whether they be true or pretended ) by the letter : but herein they discover their own dancings of the rounds still in the night of their own thoughts , and in the midst of the mist of darkness , foramuch as ( no otherwise then as when we ask them , what 's the rule they go by in their analogical faith ? they say the scriptures ; and when we ask them what 's the rule they go by in their interpreting ●f that rule of their faith , i.e. the scriptures ? they tell us the analogy of their faith , even so ) when we ask them what are ye to try the scriptures by , whether they are of god or no ? they say by the spirit ; yea , though other things may be accessary , yet the testimony of the spirit is necessa●y , and only all-sufficient to this pu●pose ; so sayes not only b●ll in his ca●echize , but also all the builders of babel , and worsh●ppers of baal , in what form soever ( excepring popish priests , who are in a worse extreme , and deny ( as no rule ) for their own traditions sake , both scriptures and spirit altogether ) but when we ask them , but how shall we try that spirit of god whether of god or no ? for we are not believe every spirit ( to go round again ) they tell us by the scriptures ; and thus the poor clergy are cozened ; and how those they lord it over should scape d●lusion , and creep out of their babylonish confusion , i know not , till they come to that ( and some such thing there is , or else there 's no infall●ble knowledge of any thing ) which is of a certainty past all demonst●ation ; s● , that as to a blind man it can't be proved , so to a seeling man in need not , and that is the light of god in the con●cience , which ( as heeded ) and according to the measure of it , shews both it se●f and darkness , truth and deceit , good and evil , what god would have each man do for his own particular , and what to decline ( de iure ) what sins he lives in that he should forgo , what sins he does or does not forgo , de facto ; e.g. lying , cozening , cheating , drunkenness , adultery , murder , doing that ill to o●hers , be would not have done to himself , and such like ; final●y , what manner of man he is , upright or wicked , a t●ue man , or an hypocrite , &c. and all this ( though internally and spiritually , yet ) as truly and inf●llibly , as with his bodily eyes by the light of the sun , or but a candle he sees himself , and , with his natural animal understanding , he perceives himself to be a man , and not a beast . their . from psal. . . search me , o god , and know my heart , try me , and know my thoughts , and see if there be any wicked way in me , and lead me in the way everlasting ; is thus : if david had a light within him of it self a sufficient and safe guide to god , he should no need g●d to search , know , and try him , he might have led himself ; but 't is otherwise with david , therefore he knew he had not a light within him . and to this tune also i. o. belying the qua. represents them as saying , they need not any teaching , having a light within them , for a much as themselves are autodidactoi , taught of themselves , ex. . s. . opus non habent vel doctrina , &c. cum ipsi sunt autodidactoi , si iis fidem adhibere 〈◊〉 sit . rep. oh most absurd and abominable ! how do evil men and seducers war worse and worse , dec●iving , and being deceived ? 't was darkness , gross enough , to gain-say the being of a sufficient light to guide to god in all m●n ; but this is grosser , yea , no le●s then groapabl● to deny it to be in a●y men ; for if it be in any men , it is surely in the saints , and if in them , then in dav●d , whom they own as one , yet behold the m. as. and b. ds. of our times tell us now , that david himself , who sayes , thy word have i hid in me , that i might not sin against thee , p●a . . which word ●he calls a lamp to his feet , and a light to his paths , had not a light within him , as a sufficient safe guide to lead in the way everlasting , and consequently the saints , to whom ( nemine obstante ) paul sayes according to m●ses , the word is nigh thee , in thy heart , the word ●f faith , which we preach , had none of it in them as well as sinners . but that they may not , insanire sine ratio●e , they give a reason for it , such as 't is , viz. if david had a light of god within him sufficient , &c. he need not g●d to search , know , try , and lead him , he might have led him●elf , not heeding that all the saints that are taught by the light , and in that learn in silence in all subjection , are not autodidactoi , as these men suppose , but as paul saith , all saints are theodidactoi , learning of christ , and taught of god , t●es . . . that the qua. deny all teaching but that of god , or men moved by the same li●ht and spirit by which god teaches ; yea , i acknowledge freely , that he that teaches himself , and learns not of god , but leans to his own understanding , as the clergy does , hath but a fool to his master ; yet so far as david needed god to know and try his heart and thoughts , so far he needed gods light within him , there being no way whereby god ( who searches the heart , and tryes the reins , to give to everyman according to his wayes ) both searches , sees , and al●o shews unto man his thoughts , and leads him in the way everlasting , but by his own spirit , light , and word within man , which alone is to that end quick and powerful , sharper then any two edged sword , piercing and dividing asunder between the marrow and reins , soul and joynts , and is a discerner of the thoughts and intents of the heart , so that not any thing is bid from the sight thereof , but all things are naked and bare before him , with whom we have to do so far , as with that word and light which is gods own witness within man , whereof the letter , which is mans witness for god without man testifies , which leads to the light , while that light and truth it points at , leads only to the life and way everlasting , of which sayes the psalmist , o send out thy light and truth , that they may lead , and that they may guide and conduct me unto thy holy hill , and to thy tabernacle . their th from deut. . . psal. . . . rom. . . . is thus : what advantage then hath the ierk , and what pr●fit is there in circumcision , if ( each gentile had a light within him , as a sufficient guide in the things of god , as the qua. teach ) then they had known gods statutes and iudgements gods oracles had been committed to them as well as to the iews , they had had , as righteous statutes , and been as wise a nation as they : but these consequents are false , and contrary to the texts . rep. the advantage the iew , or circumcision outward , according to the flesh and letter , not spirit , over the gentile or uncircumcision outward , in the flesh and letter , was much every way , and yet not so much as is inconsistent with each gentiles having some measure of gods light within ; and the profit that the circumcision had ( which ye repeat your selves , yet are so blind that ye cannot see it ) was in that chiefly ( mark ) to them were committed the oracles of god , which term ( chiefly ) be tokens , that in some man●er and measure the oracles of god were committed to the uncircumcision also , which term could not be properly used , if the other had them not at all : if one should say the angel , or ecclesiastical leaders of the la●dicean church of england , are chiefly first or principally blinded , that would intimate that the people are in some measure blind , though not so much as their clergy in things of god. so this advantage the iew had in that , preaching the covenants , and prom●ses , and tenders of gods grace , was chiefly or first ( for the word is proton , rom. . . ) made unto them ; as act. . . to you chiefly or first ( proton ) god having raised up his son iesus , hath sent him to bless y●u , in turning away every one of you from his iniquities . so act. . 't was meet th● word of this salvation sh●uld ( proton ) first or chiefly be preached to you ; so sayes christ , luke . . that repentance and remission of sins should b● preached among a●l nations , beginning at ierusalem . again , they had the tables of the covenant , and the outward letter , and the types and shadows of the good things , and the earthly canaan , kingdome , city ierusalem , dominion , dignity and glory , that were the figures of the true , besides a measure of the inner light that led to the substance , and that the eternal life lay in , which the gentile had some of , together with them ; so the iew still had the p●eheminence and p●●●rity ( had they had the consideration to have improved it ) but the chi●f price being put into their hands , and they ( like fools ) not using it , nor looking through all this to the end of the things now abolished , nor to the light and power of the endless life , but to the letter and law only of a carnal commandment , which they boasted of , and yet brake it , they lost that preheminence , and let the gentiles out-strip them , and be chief as to the iustification , and they themselves became chiefly condemned , rom. . . . shall not the uncircumcision , which is by nature , if it fulfill the law , judge thee , who by the letter a●d circumcision dost transgress the law ? and verse . . . indignation , wrath , tribulation , anguish , upon every soul of man that worketh ●vil to the jew first , or chiefly ( proton ) and also to the gentile : so esd●as . . though they have not seen me with bodily eyes , yet in spirit they believe that thing that i say ; but if we speak of the true circumcision which is that of the heart and spirit , not of the letter , and of the true iew inwardly , his advantage over the iew outward , and the outward gentile , his advantage is indeed over all , for his praise is not of men , but of god himself : and this is that israel of god , and that iew ( and not the synagogue of satan , that say they are iews , and are not , but do lye , rev. . ) whose the salvation and kingdome , glory and covenants , and lively oracles , and all is , for salvtion is of the iews , luke . of abrahams seed , which are christs , and heirs according to the gospel promise , heirs of the world , , and blessed with faithful abraham , as they are of his faith , and his children , doing his works , who did not kill christ , as the clergy does , iohn . rom. . gal. . before the feet of which iew , the lord will make the pretended iew , whether natural iews , or meer nominal christians , to fall down and worship , and to know that he hath loved them ; and these are those iews , that israel and iacob ( but that the blind cannot look through the vail into the end of the type which is abolished ) of whom it s said , psal. . . . he sheweth his word unto jacob , his statutes and his iudgements unto israel , he hath not dealt s● with a●y nation , and as for his statutes and iudg●ments they have not known them ; for howbeit it the natural iew outward knows much that his le●ter tells him , and by the outward hearing of the ear the outward statutes and iudg●ments of god , and also the outward gentile ( though nominally christian ) by his light within ( as well as that natural iew by that and his letter too ) knows the iudgements of god , rom. . that those that d● such things as th●y do , are worthy of death ; yet the iew in spirit , or christian by nature ( not name only ) having within himself , as paul and they , co● . . known the terror of the lord , and felt the weight of his hand for sin , and seen h●w fearful a thing it is to fall into the hands of the living god , and known the power of his wrath ( while his judgements , which begin at his own house , past upon him in his own conscience ) which who ( . e. but they ) knows , saith the psalmist they can perswade others from what they have seen , felt , and handled of gods word , and his iudgements , which are a g●eat deep , yet to the rest that live alienated from the light , and by them have b●en purged from their filth , and warned from the wickedness of their way , and of simple been made wise , of which precious u●e gods iudgements are to all that thus witness and know them ; as psa. . yea , these are that nation of israel ( and not that which is now become a curse and perished ) out of what ever outwa●d nation or people they are gathered into the one light and spirit , of whom it s said , who is like unto thee , o is●ael ● a people saved by the lord , who rideth on the h●avens for thy help ? and in that of these mens quoting , deuter. . . what nation is there so great , that hath statutes and iudgements so righteous as all this law , which is set before them ( in the light ) their keeping and doing of which shall be their wisdome and understanding in the sight ●f those nations , which though now they count them fools , shall at last see themselves to have been infatuaated , and say of gods now dispersed and desp●sed seed of israel after the spirit , surely this great nation is a wise and understanding people . and as for others , though ( as r. b , i. t. t. d. and ye all say ) god hath not dealth so richly with any as he does with them that receive the riches of his grace , and they have not known his iudgements in such a measure as these know them , yet all , as they heed the light , in that may know them , as in some degree the heathen , heeding the light , are said to do , rom. . and degrees never vary the nature of a case , neither follows it , that because some know not so much as some , therefore many neither do nor ( for want of light ) can know nothing of the gospel , or saving truth of god at all . the th from rom. . . is thus : the light within neither did to paul , nor doth , nor can discover sin , even the sin of lust , without the law ; therefore the light within each person is not a sufficient guide of it self to lead to god , and to warrant mens actions , without the written word , i. e. scripture with them . rep. why not as well as before the law was written in an outward letter at all ? ( if by the law ye will needs understand nothing but outward scripture ) for some sure knew lust before moses wrote the law. but in very deed ( how deeply soever ye dream in this , as ye do in most things ) this law , without which the lust is not well known , is no other then the light it self within ; for the letter sayes lust is a sin , but 't is the light that shews thy lust to filth , envy , or any evil , to be thy sin within thy self ; and that law , by which the knowledge of sin comes , is that law and commandment which prov. . , is said to be the light and the lamp , even the w●rd that david hid of him , that he might see the way of covetou●ness that was ( e●sewise ) hid in his heart , and so not sin against g●d , by which only the young man , in whom lust is strong , taking heed thereunto , shall come to cleanse his way , which is never clean , while he hangs only on the lips of letter-stealers , and meer letter-lauders , who lauding the holy life they li●e not in , are at best but lyars , when they preach the t●uth : but this being elsewhere handled , i shall need to say the less of it here . so having done with these two mens thirty arguments , a few words more to their ten w●a● reas●ns against the true light in all men , and then i have done with them , as to that . reason . because what each man conceives according to his light within him , cannot be right and ●rue , for one mans conceits do sometimes contradict anothers : nor are th● quak. all of one mind when they follow the light within them . rep. this is one of your own cro●ked odd conceits indeed , but far from truth and good consequence , that the light or rule it self cannot be true or right , or a safe rule , because mens conceits of things to be , or not be according to it , may be contradictory one to another , and so not both true : 't is true , contradicto●y conceivings ab●ut one rule , cann●t be both true ; but he contradicts a●l truth and common reas●n , who conceives the rule or light it self to be ere the worse , or ere the less a true rule or light , because of that : two men may have contradict●ry th●ughts and conceits ( whereof one must needs be false ) about a piece of cloths agreeing , or nor agreeing with the ya●d or measure ; but it follows nor therefore from any thing but these faithless mens false and foolish fancies , that the ta●d is not a yard , or no good rule or measure ; and if this were good consequence r. b. and i. t. ( but that they are blind still ) might see it conclude more strongly against their letters being ( as they plead it to be ) the only true light or rul● , then against the light , since there 's as many silly senses , misty meanings , and contradictory conceits in the minds of them that are ministers of it , almost as they are ministers of it : for whereas they tell us of two qua. contradicting one another , i have told these four men i.o. t.d. r.b. i.t. of contradicting one another many times o're in their books against us , and shall do yet a little more before this book i here write be at an end ; yea , ●n truth ( as i have shewed already before , and shall do more behind ) there 's little else then confusion and contradiction to themselves by our men called clergy , well nigh in all the doctrines they have to do with ; besides , this rea●on rendred by them is not at all against the light of god , but against mens meer conceits , which we are more against then any men whatever , calling men out of their own conceivings , into gods own counsel the light ; so quid hoc ad rem ? reas. . because that which unvariable and alterable , cannot be a persons rule , for its the property of a rule to be invariable , and the same at all times : rules , measures , weights , dials , squares , and what other things are made , if they be varied , c●ase be rules ; rules should be fixt and certain , but nothing more variable then mens light in them . rep. igrant that 's no rule which is variable and alterable , and therefore have above from hence concluded , and do here again , from your own premises , conclude the letter ( the rule ye talk for , more then walk by ) not to be that only rule of faith and life , as ye would have it , but gods light in the heart , which the letter came from ; sith as i. o. teaches us in his epistle ( though he will not learn the same lesson himself , but teaches in his book as much against it as he does for it ) that the letter in the very original copies of it , which yet ye count an unalterable rule , is variable , alterable , flexible , at criticks wills , by the changing of some one point or hebrew letter ( alike in sound or shape ) no less then eight several wayes in that one very word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] and some of those as countradictory each to other , as life to death ( as is shewed more at large above ) besides all various lections that are risen ( by i. os. confession ) from the actual mistakes of them it transcribers . but the light ( however men run out into various conceits and imaginations about this or that , which and what is or is not agreeable to it ) is inviolably the same for ever , the councell and foundation of god , which is christs light in the heart , the rock of ages , stands sure , let the drunkards of ephraim rock and reel too and fro , or ramble about , and run out whether they will after their own councells and inventions . reas. the and are both of one unlearned leven and coincident with what 's urg'd above , viz. if the light within men were a safe guide and ride , then 't were unnecessary , unsafe , and foolish , for men to seek councell of others , each might be guided by his light● ; also then the meetings of quakers to consult about and 〈◊〉 in commu●●on to teach each other , or to communicate , revelations is needless and vain , sith each may guide himself : that 's done in va●● by more which may be done by 〈◊〉 , &c. rep. frustra sit per p●ara quod porest fleri ( t●m bene ) per pauciora , that 's done in vain by more , that may be done ( as well ) by lesse . is true , but what may be done better by more then fewer , is not in vain , and therefore as vis unita fortior is true among schollars , so in the multitude of councellors there 's in many cases so much the more safety is as true among christians ; yet it proves not but that there 's also security to assurance enough , wheee every one attends to that of god within himself : therefore it 's neither unsafe nor foolish ( as ye fool●shly affirm ) but may be both safe and profitable ( for so the apostles and elders did of old , act. . who yet in all were guided by the spirit ) to meet together in councell , but it s in no wise so absolutely necessary ( as ye make it ) to seek for other teachings , then that of the light and spirit of god within , in order to each mans holy living , much lesse such as is given out in your synods , where ye teach gods worship , and fear after your own thoughts and traditions ; yea to such as are turn'd to the spirits teaching , 't is said ye need not that any man teach you save as the same anointing teacheth you of all things , which is truth & no lye ; and if we do hear men speak that are moved by the spirit , it s not in vain , it being all one whether that holy spirit speak in me , or in another to me , we still own no other teaching but that of the anointing , and so the apostles ( though met in councell , yet ) concluded no other things to be imposed on men , then what seemed good to them and the holy spirit , which taught them , and impos'd ( not as ye do ) what seems good to your selves , who deny also the guidance of that infallible spirit to be present in the world at this day . reas. . then it s in vain to desire and expect revelations and discoveries which they had not before , sith they have the light within of themselves : therefore when they compose themselves to their quaking fits , that they may have some word of the lord to speak to people , what 's this but an hypocriticall devise , blasphemous , false and unrighteous , or else needless : sith they have a light within them sufficient to guide them without other revelation ? rep. this is nothing but an addition to these mens many lyes ( for which they must know part in the la●● ) and blasphem●us reproach●s of the qua. who own no such thing as a light in men that is of themselves , but that only , which is ( though in them ) yet of god : as for composing of themselves to quaking fits , hypocriticall devices , and pretences of new revelations , and much more such like riff-raff , as is reckon'd to them in this th reason , the qua. deny them , who expect no other then true revelations of that old true gospell in that way of waiting on god in that true old light , r. b. and i. ts. title page pretends to exalt , but their book ignorantly and impiously depresses , as new light and darknesse , in which true old light ●f god in the heart it was ever revealed from faith to faith to the just , who lived by faith in that light before the letter was . reas. . by asc●ibing so much to the light within them , satan hath advantage to draw men to ho●●id acts , sith what ever he can imprint on them as their light , they must receive it without any examination , and obey it . rep. what silly stuff is this ? as if because satan may transform himselfe as an angell of light in mens hearts to decieve them , if they look not well to the true light of god that shines therein , and receive not the truth told by it in the love thereof : therefore there 's no true light there shining : as if because there 's much errour and many lyes , that the father of lyes and ruler of the darkness seeks to beguile by , and does beguile unstable soules by : therefore there 's no truth to be beguiled from , and to be s●aid upon : scilicet , sic aiunt , praedic●nt , clamitant , non probant . reas. . then he that 's counted unlearned and foolish , if he follow his own light , doth as well as he that 's never so wise and learned , whereas solomon tells , eccl. . , . that wisdome excells folly as far as light excells darkness . rep. why not ? he that 's counted unlearn'd and foolish by the wise men of this world , who follow the foolishnesse of their own fleshly fancies , whose wisdom is foolishness with god , if he follow the light of god , doth not only as well , but a thousand-sold better then such wise and learned as abovesaid , and the wisdome of these that are fools with you , excelleth your seeming wisdome , in which ye are acting real folly , as far as light excelleth darkness ; by all which wisdome of your own ye cannot discern so much as your own scipture , which tells you of a way which is called the way of holiness , in which the unclean cannot walk , though never so worldly wise , yet the way-faring man that walks in it , though a fool , shall not erre therein , isa. . . reas. . then the phylosophers light was sufficient to guide them , for surely they had as much light without the scripture as any , and did improve it to the utmost ; and the jewish rabbins , besides the natural light in them , did by the study of the law , and traditions of elders , endeavour to attain the knowledge of god , to whom yet christ was foolishness ; and paul useth this expr●bation , where 's the wise ? where the disputer of this world ? rep. the phylosophers , and the iewish rabbins , whereof the one had the light within ( which ye call natural , but is indeed gods law , which is spiritual ) and not the scripture without , and the other both that light within , which is the law , and the letter without also , did neither of them improve it to the utmost ( as ye falsly assert ) nor follow that light , but one their own thoughts , inventions , and imaginations only of things ( as ye do yours ) the other their own senses , meanings , and traditionary interpretations of the letter , and so ran both out mostly into a phylosophy and science ( falsly so called ) and into meer v●in deceit , as your selves do , who are the same generation of disputers of this world , whose wisdome god is making foolish , and by that foolishness of preaching ( as ye count that of the qua. ) saving such as believe in that light they call to : if the iewish rabbins , who were as well skill'd in scripture as your selves , did get so little saving knowledge of god by their study of the law or letter , and tradition of elders , because not looking to the law or light in the heart , which the letter sends to , ye may ●ee the reason why ye are so succesless in your seeking god , as to know so little of him as ye do , who are yet seeking him in no other way then they , ioh. . . and as much as ye despise the heathen phylosophers as ethnicks , some even of them that did according to the law or light they had , wil as much judge many of you nominal christians ( as they did the iews ) who with the iews make boast of the letter of the law , yet through breaking thereof dishonor god , and cause the name christian to be a stink among the gentiles . reas. . if every mans light within him were a safe guide to him in religion and morality , then do all law-makers ill , &c. and judges ill , in passing sentence of condemnation on men , then a● m●●●ill to reprove , &c. parents , tutors , schoolmasters , ill to teach men otherwise , then is all government and magistracy unprofitabl● , rulers are not ministers of god to us for good , but only to molest and oppress us ; then they that set their children to school do foolishly , vniversities and schools of arts to breed up in liberature and good manners are vain , and all these are to be abolished , which were the way to lay all waste , &c. to level people in manners and knowledge , &c. to reduce to barbarism , to make the nation a wilderness ; in fine , to drive gods spirit from us , and introduce unclean spirits to repossess our land , to expel all that is excellent , and may better us , and to fill the nation with a generation of fools , in whom god hath no pleasure , eccl. . . and by consequence to condemn all the man of worth in the world , since the c●●ation , of folly and blindness . rep. the former part of this rantipole reason is refell'd before , in former parts of this book of mine , where the very contrary rather is abundantly shewed , viz. that 't were ill in judges , rulers , magistrates , parents ( whose correction of ill doers , for whom the law only is , tim. . . we own ) to reprove , condemn , and punish any for doing contrary to the pu●e religion , and undefiled before god ( which is morality or good manners , and to keep a mans self unspotted of the ill manners , and pollutions of the world ) if the persons so reproved , condemned , punisht and corrected , had not a light in them sufficient to teach them that true religion , for all just condemnation must arise from mans having light , & not loving to live by it , and the light only is the worlds condemnation , ioh. . . and as for the last clauses about tutors and schoolmasters , vniversities , and schools of arts , to breed up in literature and good manners , as they pretend to do , they had more need then any other places and people in this nation to be taught them●elves what true religion and good manners are ; yea , the very principles thereof , if that light in every mans conscience that teaches them to live honestly , righteously , and soberly ( as in truth it is ) and to keep a mans self unspotted of the world , be that pure religion ●hat's undefiled before god ( as the scripture sayes it is ) and not that of those who are pure and religious in their own eyes , and yet never mean to be washed from their filthiness : i have spoken much above , how vain they are of all places throughout this nation , and add thus in brief , that ( unless they come to be better reformed then ever they have been since i knew them ) they are at this day ( not for want of a light within , but of attending to that light that is in their hearts that teaches them better ) so full of va●ity , prid● , luxury , filth , enmity , hatred , malice against truth , insolent scoffing at good men , abusive carriages toward the qua. in their meetings , 〈…〉 , ●eastliness , rudeness , ignoranc● , violence ( as that of the horse and mule , whose mouths , lest they do mischief , must be held in with bit and bridle ( as the schollars have not been of late so much as they should be , by either may●rs or vicechanc●llors without in our two vniversities , nor by the light in themselves ) which ( how ere they bear the names of nurseri●s of religion , and have some seeming shews thereof ) shews all their religion to be in vain , iam. . . that the abode of them in the nations in this deformed state wherein they stand , as nurseries of naughtiness , more then honesty , is rather ( as it hitherto hath been ) a way to lay wast all common civility , and corrupt all good manners , and bring men to barbarism , and make the nation a wilde●●●ss , yea , an acheldama , or field of blood , if people every where should be as bloody as the schollars have been at oxford and camb●idge against the saints ( witness what 's above declared , and the late pranks at cambridge since that was written ) and in sine , to drive away the spirit of god f●om among us , introduce unclean spirits to repossess us , and our lord , to expel all that is , and all them also that are excellent , and may better us ( as the qua. do , who seek to bring all men to innocency and honesty , a little of which shall 〈◊〉 - weigh all scholastical sibtilis , and 〈◊〉 piety , in the day that are coming on ) and in a word , to fill the nation still ( which hath been too full of such for many ages and generations upwards ) with that generation of locusts and caterpillars , that have eat up every green thing in it , and that whole fffraternity of fools , in whom god hath no pleasure , who are more ready to offer their ( cains ) sacrifices . then to hear and obey what god himself saith in them , eccles. . . and lastly , to condemn all the sincere hearted saints , and honest hearts since the creation , which are men of such worth in the world , that ( what ere the worthless wise men thereof say falsly to the contrary ) the world is not worthy of them , of that fully and blindness , which is found more among the foresaid fffraternity , then among any other whomsoever : so that i will not say ( according as they may be ordered ) how useful such tutors and vniversities may be , but as so disorderly as they have been , they may not only to every sober eye seem altogether vain and worthless , but worse then naught it self , and cages of every unclean and hateful bird ; neither have the many frovolous chaffy formalities that lawyers literature hath led out into , proved more destructive to the substance , equity , and very end of the law , which at first was good , then that fleshly wisdome , and loose kind of literature that is learned at universities , that hath led men out into fulness of all filthiness , open profaness , infinite fopperies , under a 〈◊〉 of piety , or form of godliness , been destructive hitherto to the very practice and power of it , and to the purity of religion , and the gospel : and though iniquity abounds most openly among ●uch as are under their tuition , yet 't were better then it mostly hath been , if teachers and tutors of all ●orts , whom ye so ta●k for , were not of those ts. by whom vniversiti●s are debaunched , and truth turned upside , both there and in all countr●es , as well as by tyth●-monge●s and turn-c●ats . reas. . if every man have a light within him sufficient to guide him , then ( quoth i. t. who ●s back 〈◊〉 by r. b. ) i suppose th●y will grant i have such a light within me ; and if every man is to follow this light , then i am to follow my light within me : now my light within me shews me , that the qua. opinion about the light in them is an errour , that they pervert souls , by bidding men follow it , &c. and this is not only my light , but the light of millions besides me , yea , i think all sober men have found their own darkness and ignorance , and groaned under it , bewailing it to god , and applying themselves to the use of such means as might bring light into their souls . i conclude , that this opinion of the quakers , which i have refuted , is the most s●ttish opinion that ever was hatched , instilled into them by the prince of darkness , not by the spirit of g●d , and tends to the dissolution both of religio●s discipline , and civil government ; yet they say , or rather brawl somewhat for their opinion . rep. i know well enough that thy own light i.t. and thine own r. b. ( which is da●kne●s ) doth dictate to you , that the qua. testimony to the light of god in men , is an errour , and a perverting of souls , because it converts so many to god , and turns them aside from attending any more to them that teach for hire : but we say not , what ere ye ●uppo●e , that ye are at all to follow that : but what we also testifie to , and bid you follow , is the light of god. rep. the 〈◊〉 and thou r. b. either have , or have had ( if not now lost it ) such a light within you from god , as is a sufficient safe guide to god , and that ( though its evident ye have not done it ) you should have followed , and if you had , you should have known us ( as now you do not ) it would have shewed you that the qua. doctrine of the light within is no errour , and that they do not pervert , but convert souls to god , by bidding men follow it ; and if ye have found by experience your own darkness and ignorance ( as ye say all sober men have , among which you surely count your selves ) bewail that your darkness unto god , and yet apply your selves to the use of such means as may bring the light to shine out into your souls , which is to come more soberly then ever yet to the light within you , which shews you your own darkness , without terming it ( disparingly ) errour , delusion , conceit , and ( as i.o. does jeeringly ) figment , the infallible doctor , i know not what god , &c. the imagined christ of the qua. some spiritual every thing , truly nothing , &c. lest at last indeed ( not walking in it while you have it ) your light go out in obscure da●kness , lest it be totally taken from you , and you cast into the utter darkness , never to see the light of god ( in whose light the qua. see light ) any more ; the best light in you then being but merae tenebrae & caecitas , blindness and darkness it self : but if it be so that the best light in all , or any of you four , i have mostly more or less had to do with throughout this book , in answer to your selves , and all men that are of your dark minds about the light , be already become darkness : oh how great is that darkness ! the gospel is then hid indeed to them that are lost , though i wish you well , yet i cannot help it any more then you ; yet just it is upon you for your flying out in such fiery twittle twattles , and fierce fightings against his light , and god is righteous in taking vengeance , yet i will hope better things of you , till i see the worst , and desire that ye may yet know the things that make for your peace , before they be hid for ever from your eyes : howbeit , for the truths sake , as well as in love to your souls , i shall not spare the same sharpness towards you , as you are found in against the light and it . i conclude ( against you in your own kind ) that this opinion of yours , and m●st divines , concerning christs not enlightning all men in any wise with saving light , in contradiction to that undeniable truth in this point the qua. testifie to , is the most sottish opinion that ever was hatched , instilled into you and others by the prince of darkness , not by the spirit of god , and tends to the dissolution both of all religion ( for what religion can all men be call'd to , if all men be not by christ enlightned to do what he would have them ) and all civil government also , yet the blind guides of the blind , whom they draw with them into the ditch , who will say something against every thing , rather then own truth as it is in iesus , do say , or rather brawl somewhat for that their opinion , which is sufficiently already above refuted . chap. vi. having done with the doctrine concerning the universality of the true lights being in some measure in all men , which leads such as are led by it unto life , and with the rest , which the priests generally oppose the qua. in , as at first propounded . i shall now fall upon some brief animadversion of their piteous arguments against it , and poor answers to our plain arguments for it , wherewith the priests resist and withstand the truth , as it s testified to by the qua. -so called , as to that point of perfection , as to the possibility of purgation , and real remission of sin , and full freedome from any more commission of it , whether actually or assentatively in this life . as for r. b. and i. t. as after a long unquiet quarrel with the qua. ( who call men to no other at all ) about the light and spirit of christ , as such foolish fires as will lead men into nothing but bogs and praecipices , page . and much more of that sort , themselves fall a calling and commending all men to the same , in many good words of exhortation , specially in the last sermon of their book , which consists of exhortations to the light , doctrine or teaching of christ within ( excepting here and there ( as the manner of most parish ministers is ) a perenthesis or interpositition of now and then some dirty dashes and filthy flerts against it , to sence men off from ever coming too neer it , lest it make them wiser then their teachers and leaders , and so lead and take them off from taking much more heed to the wind of their whiffling words and tangling talk of truth for tith ) so they are principled against the foresaid perfections atainbleness in this life , as is evident in other of baxter's , and t s his works : yet in this book of theirs that i have at present to do with i mind not at present where they contradict it , but are found in sundry expressions much rather confirming and preaching it unawares , and ministring mediums in proof of it e.g. p. . where they tell us thus : r.b. j.t. christ leads alwayes in the right way , so that whosoever follows him . rep. and some do surely , these men are not so ignorant sure as to deny that . r.b. j.t. shall be directed aright in his way , be guided into the way of peace . rep. that must needs be out of all sin , for every sin or transgression is the wrong way , the way of wickedness , and there 's no peace saith god unto the wicked . and p. . where they tell us thus : r.b. j.t. christs words have such precepts and revelations as make a man spirituall , heavenly , wise , like unto god. rep. which if any sinner be and be not rather carnall , earthly , foolish unlike god , and lke the devill , then i am yet to seek ( and if these sinners and pleaders for mens necessity of sinning while they live , and yet call themselves saints , can tell me otherwise , let them tell me ) what a saint , and what a sinner is and p. . . where they tell us thus . r.b. i.t. all that christ spake . rep. whose speeches were and are successefull to accomplish their end among some at least assuredly , or else let these men speak it out , if they dare , that christ never obtains his end in speaking to any at all to whom he speakes . r.b. i.t. it was to ease the burthen . rep. and such the least in is , where ere it is , whether it be felt or no. r.b. i.t. to direct to god. rep. whom no sinner in his sins can come to . r.b. i.t. to reform the evils in gods worship . rep. whom no evill doer or sinner in his sins can worship any more accceptably then cain whose sacrifice was shut out while his sin lay at the door , or then david himself , whose prayer would not be heard , if he regarded iniquity in his heart , and every one does so more or lesse , while , in the least , he commits it , or else surely he would not commit it , no man doing that he hath no regard at all unto , but he who remaines yet under the devills power taken captive by him at his will , having not yet attained to that liberty wherewith christ ( euen here ) makes many free , and ( even here ) is by him attainable , if men with paul , who throw the warfare at last attain'd it , be sincere in the same way of pressing after it . r. b. i.t. to take men off from covetousness , hypocrisie , and such evills as are pernic●●us . rep. and if the least motion to sin ( if assented to , not else ) be any otherwise then so , and not in some measure pernicious ( though some great ones may be more greatly pernicious then other some ) let that of god in the conscience of these men judge , when paul sayes the motions of sins which warr'd in his members ( while he was yet under the law , and not in the liberty of christ , and but in the combate , and short of the conquest ) brought forth fruit in him unto death : and iames c. . that if lust , be but perrmitted to conceive ( as it does in such a degree as any one is led away after it ) it bringeth forth sin , and sin when it s finished , or brought forth . e. into its being ( as it is when lust is but assented to and the mind genders to gether with it ) it bringeth forth death . r.b. j.t. with what ever else might bring nigh to god. rep. whom all sin , even the least in some mea●ure , though ( some more then some ) separates the soul from . r.b. j.t. and alienate men from this present evil world . rep. which every man is nigh to more or lesse till he be totally taken off and alienated utterly from the corruptions that are in it through lust . r.b. j.t. and accordingly so were and are the effects , regeneration or new birth ; mortification of the deeds of the body ; the salvation of man rep. and if these were and are ( as ye say they were and are ) not only the ends , but also the effects of what christ spake or speakes , then by such as continue to heare his voice and follow him , and not such strangers to him as ye are ( and so some did , and now do , yea ever all his own sh●●p ) all these things in time , even here , both were and are attainable and attained also , that ye speak which are ipsissima , the very things we plead against you ; for in the point of perfect freedom from sin wherein ye oppose us , viz. mortification of the deeds of the body , which is never effected till every sin be destroyed or subdued , so as not to be so much as assented to , much lesse acted , the very least being a deed or member of the body of it , and mortification ( effected ) no lesse , but somewhat more , if more can be , then a common killing in our common english acceptation of it , even a mangling the dead body of it all to pieces : regeneration , which however taken by our dimm divines for the first act of conversion onely , or beginning to face about from sin towards god , is a real new birh , or being begotten back into that divine nature , which man in sin is degeneraled from , and not onely so , but also ( as taken in its right latitude and consummation , not initiation only , for the thing or end effected ( & so ye speak ) and not prosecuted onely , the growth up in that image of christs divine nature , in whom was no sin , to the very measure of the fulness of his stature eph. . and salvation of man , which is not in , but from the sin first , before ever there be any right rejoycing in god , or any true salvation from the sorrows that are entail'd to it , by him who came to save his people from their sins : who in this sense mainly is sent forth as a light to enlighten us , and raised up as an horn of salvation in us his people , that we being delivered from all our enemies ( among which sin , even in our selves is the chiefest ) and from the hands of all that hate us ( as all sinners do such as preach to them that unpleasing doctrine of perfect purging from the sins they love ) might serve him without fear in holinesse and righteousnesse all the dayes of our life . for as much therefore as in this book of r.b. and t.d. i find them ( at present ) uttering so much as that above and perhaps more ( but that i hasten ) that makes for it , and yield us arguments out of that their own armory in proof of that perfect freedom from sin here which we plead for , but nothing directly against it , though they are against it , i shall therefore ( having made use of that little of theirs above that is very much to our purpose against them ) quit these . r.b. and i.t. and addresse more directly to i.o. and t. d's . deliveries of themselves , as against that doctrine . and as for i.o. i have so much the lesse to say to him by how much 't is but little that he meddles in that matter throughout that whole book of his i have herein had to do with , but for as much as that little in bulk is as stark naught as it 's nothing to his purpose he must excuse me if , for truths sake , i be as blunt with him , as he is keen and bloody against the teachers of it , and as plain in opening his contradiction to him , as 't is plain that he contradicts himselfe in what he sayes against it in the very sight and open view of all men . i confess he dilates not so largely against it , as t.d. does ; but barely and nakedly nibbles about the business : yet he puts forth such a paw as wherby we may guesse how rudely & unreasonably rampant he would be in his repulses of us in that point , if we that hold it were not as much out of his reach , as 't is out of the reach of the best wisdome he hath to render one solid reason at all against it . one thing that i.o. sayes , whereby we may clearly conclude him to be one who as cloudily concludes there 's no attainment to a perfect purging from sin in this life , is this viz. having in proof of its perfection from its efficacy to effect its own end spoken above of the immediate end of the scripture to be * direction in our knowledge of god , and that obedience that is due to him , that doing his will ( as none when he sins does ) we may attain salvation ( which is from sin sure , or from nothing ) and the enjoyment of himselfe and told us that the perfection of all discipline consists in its efficacy to effect its own end , so that that onely is to be held perfect which is sufficient to effect its end , and that imperfect which is not of force to effect it , and how in this very respect the scripture is a most perfect rule , as it accomplishes its foresaid end : and telling us also that the use of the scripture by which this end is effected , is only in this present world , sith the scripture ceases , as to all its uses ends and purposes , in that to come , and consequently must either effect that its end , even our perfect salvation from sin here , or not at all , & so prove it selfe to be contrary to what i.o. sayes of it , viz. no perfect rule , he tells us withall to the utter contradiction of his assertion as to the scridtures perfection ( being it semes principled against the qua. as to the point of perfecting holyness so as to cleansing from all sin , and left hee run upon that dangerous rock of runing out of all lust while he lives here ) that its a most false thing to affirm that the holy scripture doth or can , while we are in this world , obtain all its own end , in respect of us , which end he had said before is our obeying god , and doing his will ( which is not to sin , iohn . . ) and our salvation , which is from sin : thus incidit in scyllam , &c. the man of sin to avoid one extream , which he is extreamly against , viz. being ruined against the rock of perfection , he runs down extreamly into another , viz. the gulf of self contradiction and confusion . verbum sat sapienti , i need do no more to the opening of this round to wisemen , then to set it down before them thus ( for this is the sum of i. os. sayings ) nothing is perfect , but what effects its end , the end of the scripture is making men perfect , this end the scripture cannot effect in this life , for here 's no perfection , nor can the scripture effect this end in the life to come , for there it ceases to work , and effects nothing at all ; yet the scripture , the perfection of which can consist in no other thing then its effecting its end , which end it never effects , is for a●l that most perfect . what more i.o. sayes in short , is this , that the * fanaticks ( so he is pleas'd still to stile the qua. a seed among whom some at least are the most sincere saints that are at this day upon the earth ) are not perfect , t●ei●lyes , deceits , bainour wickednesses , and hypocrisies , do testifie to us ; but in very deed , punishments and imprisonments ought to be inflicted upon them that impudently glory , that they are free from all these , and other sins , even the least . rep. i.o. it seems , and the rest of his gang of ghostly fathers , and godly gameliels , are sentenced already by himself , as worthy to be persecuted in such wise ( as the qua. have been at oxford by his means ) and punisht , and imprisoned , as impudent boasters , if ever they shall pretend ( whilst here on earth ) to be free from lying , and fraud , and wickedness , and hypocrisie , and other sins ( specially if from the least , or from all uncleanness of flesh and spirit , all ungodliness and worldly lusts , which yet they 'l tell men sometimes ( in a sound of stoln words ) from those texts of paul , cor. . . tit. . . . they must cleanse themselves from , deny , and have nothing to do with in this present world , because else there 's no purging in the world to come : so that we see what fruits we are to expect from that fraternity of false prophets , and what little likelihood of peoples being much profited by these stealers and sellers of the apostles good words , when they believe it even impossible that the things they impose in the name of god , themselves , or any people here , where they say it must be done if ever should be impowred to perform . . i query , whether if paul had come to oxford in the time of i.os. vice-chancellorship there , and made the same modest confession to the praise of god ( no other then which the best of the qua. ever made ) which he made , that he was once ( in his own conceit ) alive without the law ( or till he and the law , i. e. the light , came to face each other ) but when that came , then he saw sin was alive in him , and he dead , and that he was ( then while beginning to war with it ) sold under it , and captivated by it , and wretched by reason of it , rom. . but that now ( when he wrote this ) the law of the spirit of life ( or light in his mind ) which was by christ , had made him free from th●t law of sin and dea●h ( which warr'd in his members , and oft enslav'd him ) i say , when paul made this , and many other modest acknowledgements of gods grace and power towards him , in delivering him , and how now he walkt not after the flesh , but the spirit , and how holily , and justly , and unblameably he and other apostles behaved themselves , thes. . . . . &c. and should have said ( as to the same effect he did ) that they were no lyars , nor deceivers , nor wicked ones , nor hypocrites , and cor. . . could do nothing against the truth ( as every sin is ) but for the truth , and such like ; whether i.o. would have punisht him as an impudent boaster , yea or no , and have put him in b●cardo , where besides whippings , and other punishments and abu●es , some of the qua. have been put ? if yea , see what kind of provision the poor flock of christ must expect from out of the silken snapsacks of these university shepherds and overseers , if they had the over-sight of all corrective , as much as they have it directive over magistrates and all : and what a generation of godly ministers ( as they have been call'd ) have grown up under pretence of reformation of late , even in old england , which has been so long renewing [ as well as in new-england , which is now growing old again , where they punish the same seed to death● where however they idolize christs holy apostles now they are dead , would no less then persecute them were they now alive ; if nay , i would know quo iure ? some reason , if that these rabbies can render a right one , why the saints that walk and live in , and after the same holy spirit now , that leads into all truth , and no transgression , and witness the same freedome from the law of sin thereby , should for making the same confession to the glory of gods grace be so ill used ( as i.o. would have them ) as impudent boasters , any more then them of old ? what ever the qua. do and are , who by the grace of god being what they are , glory in nothing of their own , knowing they have nothing but what they have received . i shall here clear many clergy men more then any men ( unless some lawyers be as clear as them ) from that so punishable crime of glorying and boasting in being free from the least sin , or from those fore-named grosser evils either ; for as if they should be found glorying in freéd●me from either , they would be found lyars one way more then now they are , so in truth both those kinds of wicked , hypocritical , deceitful lyars , i mean in plain terms , many priests , and some lawyers , who can neither of them live on poor mens labours [ as many of them do in all lands , any longer then while men lye dead in their trespasses and sins , are [ for ought i find ] so far from glorying in their immunity from those and all other iniquities , that like those old christian enemies to the cross of christ , phil. . . . whose end is destruction , whose god is their belly , who mind earthly things , and whose glory is in their shame , they glory yet in that immunity and freedome they can get from the powers that are intoxicated with the wine of the wrath of their fornications , to commit all evil , and so continue in those lyes , deceits , frauds , cheats , hypocrisies , bloody persecutions , spoilings of mens goods , devouring widows houses for tythes , and for a pretence making long prayers , and much more wickedness and prophaneness , which , from these law and gospel spoilers , is long since gone forth into all lands . by that little cloud then which appears dropping from i.os. pen , though no bigger then a mans hand , we can see his complexion , and what muddy stuff was working , what bloody storms of persecution were brewing in i.os. mind against that more tender , and true tenet of perfect purging from sin in this life , and the innocent asserters of it ; and so i shall take him , till he either takes in again that terrible tale of his , or at least till he tells the world , that it repents him that ere he told it for a joynt antagonist to the qu● . together with t.d. in that point . nevertheless t.d. being the only man that mannages that matter , more at large , on behalf of himself and many others , i shall without more ado let this short return stand as to i.os. brief opposition of us in this point of perfection , and the rather , sith i believe it will be long enough ere it return from him to us again with any solid or satisfactory answer , and address my self to deal more down-rightly , yet no otherwise then uprightly neither with t.ds. writing , with whom i , together with r. h. g. w. and a.p. also once have had to do about it by word of mouth . the second quest. between him and the qua. as himself relates both it , and what little he thought fit , which is scarce one word to his ten , in such manner also as might best serve his turn , to set down of our discourse with him about it , pamp. was this ; whether in this life the saints attain to a state of perfection , or freedome from sin ? which we ( as to the possibility thereof , viz. that they may , and also as to the necessity that they must be purged from sin in this life , or no where , there being no purgatory in the world to come ) holding in the affirmative , t.d. brings in himself , replying thus ; t.d. your doctrine of perfection is against the tenor of the scripture , let us hear what you can say for the proof of it : and to r. h. urging ioh. . . whosoever is born of god , doth not commit sin . t.d. replyes thus , viz. t.d. that cannot be meant of freedome from sin , but either there is an emphasis in the word ( sin ) intending under that general ●e●m one kind or sort of sin , which is spoken of , john . . there is a sin unto death : or if not in the substantive , on the verb poiei , which notes to make a trade of business of sin , as 't is explain'd , ver . . where he uses the same verb , for the devil sinneth from the beginning : he hath never ceased to sin since he began , thus indeed the saints sin not , but a course of sin is broken off , and there is not such a free trade between the soul and sin , as in the state of unregeneracy , whereof this is given for one character , that cannot cease to sin , pet. . . rep. . here thou art in thy old wonted way of scruing the scripture besides the proper import , and ordinary literal sense of the words , and true mind of the spirit in them , into thy own perverse mind and meaning , why cannot that be meant of freedome from sin , but that men who are not fully willing to be freed from it , and are in love with it , and being loath to leave it , are loath to see it ? it s more hard not to see , then it is to see that it is meant of freedome from sin : what should , or can it be meant of else ? are not freed me from sin , and not committing of sin , made synominous as committing sin , and not being freed from it , are made by christ himself opposites to each other , ioh. . . . . . . the iews thought they had the fullest freedome that men could have in this world , because they were the visible church , abrahams seed , and such like externals as they then trusted in , as ye now do , though not yet freed from that thing call'd sinning , to serve the lord alone , whose service the very common-prayer-book it self was wont to call perfect freedome : but christ learns them another lesson , viz. that they had none of that true gospel freedome that the saving knowledge of the truth gives , and which he makes such as continue in his words , and so are his disciples indeed , and not in word only , as ye are , free withall , which is a full freedome in deed and truth , and not half a one , or by the halves , such as that is ye talk of , who upon the account of some private patent , alias particular personal election thereto from everlasting , prattle to your selves of freedome from guilt , while ye remain in your filth , and of a general iustification an● pardon for all sins past , present , and to come in this world , expecting your purging or iustification , as to sanctification from sin and ●ncle●●ness , not in this world , but that to come : but verily , verily , i say unto you ( quoth he ) he that committeth sin , is yet the servant of sin , and must know , for all his boasting , he has not long to abide in the house and church of god , wherein ishmael-like he scoffs at the right heir isaac , as if himself alone , who is but a bastard , born of fornication , should inherit all , and will prove an out-cast himself at last before the son , who is born of god , and free indeed , and the only true heir of all things ; full freedome from sin , and committing of it , are oppos'd to each other by christ ; therefore freedome from it , and not committing it , are the same . to wind out of this , t.d. would seem to say somewhat , but of two things he can't tell which , but one of the two must be it , rather then the truth : either there is ( quoth he ) an emphasis in the word sin , intending under that general term one kind of sin , viz. sin unto death ; or if not in the substantive , on the verb poiei , which notes to make a trade , or business of sin , as the devil does , who sinneth from the beginning , and never ceased from sin since he began : thus indeed the saints sin not , &c. rep. as to they emphases , they are the foolish empty conceits of thy own , and other mens brains , there 's no such emphasis either in the substantive or verb , as ye all prate , whereby the spirit should be understood as speaking otherwise then he truly means , or meaning otherwise then he plainly sayes , whose words are plain to the honest heart , though not to idol shepherd , who by the sword of the lord hath his right eye utterly darkned , because he hath darkned the lords counsel by his own words without knowledge : and if the eyes of the seers were not shut up from seeing the very letter they prate about , as well the mysteries of the spirit , which the animal man can never know by all his searchings ( they being revealed only by the spirit ) they might see that the text it self makes no difference between sinning , and committing sin , and that the one is no more emphatical then the other : and if t.d. who in the same page . where he mentions the words , were not so busie in his mind about the meaning , and did not make such a warbling noyse ( as shallow waters ever do more then those that are deepest ) with harping at this , that , and t' other silly sense , he might in coolness have considered , that in the same ninth verse , as well as the eigth , and others about it , the spirit makes no difference between amartian poiein , and amortanein , to commit sin , and to sin , but uses them promiscuously . ouk amartanei , every one that abides in him sinneth not . so ver . . he that commits sin is of the devil , for the devil amartanei sinneth from the beginning : and because t.d. seems to put an emphasis upon the word [ sinneth ] as well as [ committeth sin ] making the word [ sinneth ] ( as here used ) to amount to somewhat more then an ordinary sort of sinning , as here it intends some high or desperate degree of sin , even that which ioh. . . is call'd kat ' exoken , a sin unto death without remedy , or forgiveness for ever , because never to be repented of , as in opposition to all other sins that men do commit , which ( when this alone , being ever joy●'d with impenitency , is impardonable ) are all , upon that true repentance they are yet in possibility of , who commit them , pard●nable , or possible to be forgiven ; for this is t. ds. emphasis on the substantive [ sin ] ( for i shall not wrong him so much as to take him meaning , as the papists do , who put such difference between peccatum veniale , and mortale ; as if some sins only without repentance were mortal , or to death , and some venial , or not to death , though not repented of at all , your church of england opposing them in this , and holding every sin , yea , the least ( unrepented of ) unto death , though t. d. would have suspected me to be a iesuite for a less matter ) this concludes him that is born of god to be ( even qua sic , as born of god ) as easily liable to , and excludes him no more then it does the very wicked themselves , from the committing of any sin , that the wickedest can commit ( except that ye call the sin against the holy ghost it self ) which is so gross an absurdity , that he can be no spiritually wise man that does not feel him to be spiritually infatuated that so imagines : for still though the devil sinneth , and he that is of the devil doth nothing else ( but nicodemus , though a master in israel can't read this birth of god ( which is anothen , from above of water and the spirit , john . john . which blows where it lists , and the priests hear an outward sound thereof , but know not whence it comes , nor whether it goes , nor how he is that is born of the spirit ) as plain as 't is in the text , which they read more then that truth tells of ) yet , as he that sinneth is of the devil , and he that is of the devil sinneth altogether , so he that sinneth not , but doth righteousness only , is of god ; and he that is born of god , and the spirit , which is spirit , and not flesh , sinneth not at all , but overcometh the world , and keepeth himself , that the wicked one so much as toucheth him not , john . . neither can he sin , even eatenus , because born of god , whose own seed , or incorruptible word , pet. . . which condemns all , and consents to no sin , remaineth in him . yet lest it hold not this way , t.d. puts another string to his devils bow , and shoots out another sense , as emphatically as he can , with all his might , by which notwithstanding ( as he did in the other three questions above spoken to ) he hath utterly lost the game , and given the whole cause , and this question contended for , so clearly ( if there should be no more shooting about it ) that by all his scrambling shifts , whereby he scrabbles and scraffies to gather it up again , he will , never recover of the wound that he hath unawares given to himself ; for mark how his own emphasis on the verb poiei undoes him : it notes ( quoth he ) to make a trade or business of sin as the devil does , who never ceased to sin : thus indeed the saints sin not , but a course of sin is broken off , and there is not such a free trade between the soul and sin , as in the state of unregeneracy , whereof this is given for one character that cannot cease from sin , pet. . . rep. to say nothing here , how that parish priests do make a trade and business of sin , of preaching for hire , persecuting for tythe , promoting the popes pay , and parish posture , since they were sworn to endeavour the extirpation of all popery , looking every one for his gain from his quarter , which un-saints themselves , and states them still in unregeueracy , if t.ds. words be true ( as its sure enough they are ) when he sayes thus , indeed the saints do not sin , this is in the state of unregeneracy , whereof this is one character , they cannot cease from sin ; for howbeit , they have long since well nigh left off to do good , yet these and many more evils they abhor not , nor have so much as ceased from to this day . but to let pass that , observe secondly , how t.d. distinguishes the saints from the devil , and the unregenerate ones that are yet born of him , by this character ( which is the true one ) of ceasing , and not ceasing from sin : the devil ( quoth he ) and the unregenerate , they make a free trade and business of sin , and never cease to sin ( true enough ) but thus the saints sin not , but the course of sin , which the other keep , is broken off , so that there 's not this free trade between sin and their souls , as is among others , who do hoc agere , sin , and cease not from it , but the saints they cease from it . rep. caiphas-like , more truth then t.d. was well aware of when he told it , even so much , and no less ( and no more do we need from him ) then whereby he has as fully yielded us our question , as i have shewed he hath done all the rest we had to do with him about , excepting that of the infallibility of the gospel ministry affirmed by us , which yet he hath also yielded so far to towards the truth of , as will force him to give us all that too at last , sith he hath confessed the meer fallibility of their own , the ignorance of which i do not much marvel that he confesses , since he charges christ himself with such ignorance and fallibility , as whereby ( unawares to himself , and not knowing that he was such a one ) he ●●ose a devil to be his minister . see page . pamp. which devil yet ( say we ) to wit iudas , though he prov'd so at last by transgression , falling back from that true apostleship he once obtain'd , act. . was not known to be so , because ( saving t. ds. groapable darkness ) he was not so from the beginning , nor when christ chose him , but one of the twelve that had the spirit , as the other eleven had , matth. . . and when he fell into the deceit , and so became diabolos , alias , one that acts by deceit , and abode not in the truth , before ever there was any appearance of it to the disciples , christ was not so ignorant of it , but that he knew it as well as iudas did himself . but as to the questiou again , which is , whether in this life the saints may attain to such a state of freedome from sin , as not to sin , but to cease from it , and live without it ? t.d. sayes nay , we say yea : who shall be judge ? what witness have we to our assertion ? let that of god in all consciences judge , and let t.ds. witness be taken for us against himself ; yea , what need we further witness ? ye your selves , all people that can read , may read it under his own hand in his answer to us ; viz. that whereas the devil and his children sin , and whilst his cease not from it any more then their father who begets them to it ; the saints do not sin thus ; but by this character are to be known from the sinners , who cease not from it , viz. in that the saints cease from sin , which is indeed the very thing required to be ceased from , & therefore possible to be done by all them that have that sam● mind of christ , cor. . . phil. . . pet. . . even by the ●ame power whereby it was done in himself , for as much as christ hath suffered for us in the flesh , a●m your selves likewise with the same mind , for he that hath suffered in the flesh , hath ceased from s●n . thus t.d. suo se ingul●vit gla●●● , hath laid his cau●e a bleeding , and wounded it to death with his own wea yet least t.d. should begin to pick up his crums and fight us again wit● such foolish fragments as these , viz. that though the saints do sometimes cease from sin , are not always sinning yet they may sin , again and fall into soul enormities , ( which , what ere they are , our sinner like saints use to call but infirmities , when a professor commits them ) as david did through weaknesse , &c. rep. . this is not to the question , which ( as t.d. undertakes it against us ) is not whether those men call'd saints cannot sin any more , or not , after once they come upon a true account under that domination of saints ; but whether such a state , as to cease from sinning be attainable in this life yea or nay ? as to the other , we know well enough what to say of it , as occasion is , but as for this about which sub judice lis est , t.d. hath consented to us in it , and we shall take him at his word . and for as much as t.d. here so plainly asserts it that the saints do at least sometimes cease from sin , are not alwayes sinning , but have the course of it , which the wicked keep on in , broken off , this minds me of another contradiction and crosse whet which he gives to himselfe out hf his crosse bow ; for how is this consistent with his reply to g. w. p. . . of his . pamp. where to t. ds. absur'd positions viz. that a believers person with his works are accepted with god , though his works be not perfect , g. w. answering thus , viz. here he would have believers like the priests , who sin in the best of their performances ( as they confesse ) but i say the believers workes are wrought in god , and these works of god are perfect , as for our confession ( quoth t. d. ) 't is agreeable to scripture : there 's not a man on earth that doth good , and sinneth not , eccles. . . i.e. that sinneth not in doing good , inquity of holy things is spoken of , exod. . . duties which are holy for the matter are iniqui●y , for the manner of performance . rep. by which it seemes t.d. judges , there is such a continuall course of sinning in the saints , as that they cannot cease from it at all , for if while they are doing good , and performing duty they are sinning and doing iniquity , then how much more while they are doing materiall evill and iniquity it self , and so consequently cease not from it at all ; : which if they do not , then how do they cease as t.d. sayes they do ? here 's another stabb with his own dagge● , which t.d. gives himself , whose words are such swords to himself , and agree ●o well together by the eares among themselves that a man need but bring them out upon the open stage , where such as are minded to behold the battell may see them , falling out , and fencing against each other , and killing both their master and one another . and now i have that passage upon this occasion under hand , one word more to it a●o●e it passe ( for 't is not worth returning to it again ) if a believers works , which ( as g. w. truly said ) are wrought in god , and ( say i ) by god in them , & t. d. himselfe from isa. . . dares not deny it , any more then i do deny that , all ma●s ●on righteousnesse wrought of himselfe , before and out of faith in the light are dung , unclean things and filthy rags from isa. . . phil. . . if i say a believers wo●k● be not perfect , and his doing good be sin , and his duties iniquity , let me ask thee t.d. doth god , who works the believers works in them , work works that are not perfect , but imperfect ? and if thou say , what he works at first in believers is but in part of what he will do , from cor. . now we know in part , &c. rep. remember what i told thee above ; that in part is one thing , and imperfect is another , grace , holinesse , &c. in part is a perfect gift , ev●ry dram of it , as well as the highest degree of it , though 't is not so much in measure , as every spark of fire is perfect fire , though not so great a fire as the flame it comes from . but what do i talking of not p●rf●ct ? thou countest the best performances of the best saints evill , sin , iniquity : does god then , who works all his saints works in and for them ( absit blasphemia ) work evill , sin and ini quity ? thou sayst though a believers works are not perfect , but the best of them sin and iniquity , yet god accepts both believers and their works : hath iniquity then acceptance with god ? t is more then i can yet receive for truth , unlesse thou scratch and scrape out of the scripture such texts as tell us he hath no pleasure in it : i know he taketh pleasure in his saints , psal . but that shewes that such as you , who take pleasure in pleading for ini●u●●y are none of the saints ( what ere ye call your selves ) that he take , pleasure in . ye use to say to god in your prayers . o lord th●u art of purer eyes then to behold the least iniquity without abho●ring it , and the subiects of it , and such like , yet ( to go round again ) behold t.d. sayes believers works are sin iniquity , and yet god takes pleasure in , or accepts b●th the believer and his works . finally i know so much of such saints as your selves are isa. . to . that 't is iniquity even your sol●mn meetings , and appointed fasts and feasts , but god takes no pleasure in them , yea his s●ul hates , loathes and detests them . but he hath a people and a sort of saints ye know not , whose solemn meetings and sac●ifices are as incense before him , who are not sinners ( as ye confesse ye are ) in all they do , nor are their duties and doings of good , by his power , sin , evill , and iniquity : and these and their services ( while ye and all yours are a smoak , and stink in his nose ) are a sweet smelling savour to ●im , in all the good they do . . as to a mans falling into sin again , after he hath once ceased from it , i know no necessity of that ; which is the matter ye have to prove or else ye prove nothing at all to your own purpose , who hold that men must needs sin , while they are in the body and cannot possibly do otherwise ; but i know a necessity ( let men sin as often and as long as they will ) of ceasing to si● , and of leaving it off , before they leave the body , otherwise if they dy not to it , but but live in it till they dy , and dy in it ( as christ threatned the pharisees they should do ) 't were good for them had they never been born ; there being no place for repentance from or purgation from it after death and notwithstanding your pretended necessity of a●l mens sinning while they breath bodily here on earth , yet i know not only a necessity , as aforesaid , unless they mean ( the tree lying as it falls ( as ye use to preach ) and the eternall judgement finding all men as death leaves them ) to be remedilessly miserable for ever ; but a possibility also by the grace vouchsafed ( if themselves be not wanting in its improvement ) of ceasing finally from sinning , while in the body ; nor ( sith t. d. confesses the saints do cease from sin , and its continued cou●se is broken off in them ) can any man tell me why the●e should be less possibility of ceasing from sin , or more necessity of sinning to morrow then to day , or next day then to morrow , and from that time of a mans first abstaining from what evil the light in his conscience convinces him of , and condemns him for , and so successively onward to his lives end ? the same power that kept him to day , being as all-sufficiently able ( as he keeps to it ) though the temptation daily comes , to keep him from the transgression to morrow , and the next day , and even for ever : and who can tell me , why he that withstood one temptation to any transgression by the light and power of god , may not as well ( if in his will he turn not from the same power , which is alwayes nigh , and ready to keep him ) withstand another , and ●o another , and so all , so as to escape the transgression ? and why he that was not drunk , nor lewd , nor proud , nor injuri●us , nor w●cked , nor unrighteous , nor deceitful , nor abominable , nor disorderly to day , must needs be so another time ? his being subject to passions , pollutions , extravagancies , vanities , inordinancies of mind , is but an argument to evince how much the more need he hath at all times to stand upon his guard , and to put on the armour of the light , and keep the stricter watch to it , which who so does shall find the power of it in him prevailing more and more in the warfare , to the perfect overcoming , and the bringing f●rth of iudgement in him unto victory at the last , but who so does not , while he stands , take heed to his way by it ( as young men are bid , in order to the cleansing of their way , psa. . ) there is not i confess more necessity nor possibility of the others standing , then there is of this mans falling into mischief . howbeit , which way soever the man in medio is swayed , whether by the lustings of the flesh to covetousness , pride , envy , hatred , deceit , unrighteousness , lasciviousness , revenge , &c. to mind and walk after the flesh , or by the lustings of the spirit , to love , peace , purity , meekness , temperance , patience , &c. or which way soever that man is born and begotten , whether by the spirit of god from above , or the spirit of the devil from beneath , which in him lusteth unto evil , &c. i●m . . . and consequently whose child soever he is at any time of the twain , which is according to the prevalency , and predominancy , and perminency of this or that seed in him , viz. the seed or word of god , or that lying word or seed of the serpent , for his he is still to whom ●e obeyes , yet this is sure enough , as i said before , that he that abides in that which is of god sinneth not , ioh. . . and he that sinneth is gone from that , and born and begotten by the devil another way , even after his image , and he that is so , is of the devil , and a man of sin , and sinneth uncessantly as his father doth , who hath begot him into his likeness , and he that doth true righteousness is born of god to it , and he that 's born of god , and bears his image , which longer then any man doth , he is not of god , sinneth not , overcome● the world , keepeth himself that the wicked one toucheth h●m not , neither can he sin , while so , because he is born of god , and the seed of god remaineth , is head , permanent , prevalent , and preheminent in him ; and so which of these two sorts men are , matters not much to the point , sinners ( as such ) are sinners ever , and not saints , and saints are saints ever ( as such ) and not sinners , and each hath his reward from god as his work is , and he that 's holy is hely , and he that 's righteous is righteous , and he that 's unjust unjust still , and he that 's wicked is wicked still , and he that 's good is good , and not evil , and he that 's evil is evil , and not good , and the godly are they that are godly , and none else , and the ungodly are ungodly , and nothing else that 's opposite to it , for contraries cannot be denominated both of the same subject at the same time , and each of these as they are ( reapse ) in very deed , so are they in gods account , who accounts all men and things truly what they are , and not as man ( who wearies the lord with his words , saying , every one that do h evil is good in the sight of the lord , and god delighteth in him , and who is abuniration with the lord for s●d●ing , pr●v . . . mal. . . ) calling good evil , evil good , nor justifying the wicked , or condemning the righteous , but in his righteous judgement ( which evil men understand not , pro. . . ) as it is revealed in the light , which is the day thereof , rendring to all according to their deeds , secret as well as open , by christ iesus , according to the gospel paul preached , to the patient continues in well doing eternal life , to the contentious ones against the truth , that obey not it , but unrighteousness , indignation and wrath , tribulation and anguish , and this to every soul of man that doth evil , iew or gentile , rom. . and so ●he only that doth righteousness is righteous , and is of god , and accepted with him , and he that doth not righteousness , is not of god , nor he that hateth his brother , & hath no eternal life from god abiding in him , and be that sinneth is of the devil , and hereby the children of god are manifested , and the children of the devil , and each hath his own fathers portion , as he bears his image , nature , and proportion ; and as no righteous one is rejected or reprobated , so no unrighteous one is elected or accepted , but without respect of persons in every nation , he that fears god , and works righteousness in christ , the light , is accepted with him . and howbeit , the righteous turning from his righteousness to iniquity , may die , as the wicked turning from his wickedness to that which is lawful and right , may live ; and the same person may turn , and return , and turn again , and be in possibilities of life or death , according as he chuses , when both are ●et a●ore him , yet the wayes of god are equal , and his iudgements according to truth , and each man ha●h from him for ever as he doth ; and though the man that is now a sinner , may become a saint like david , and a sinner again , and by true repentance and purging with hysop a saint again yet the saint hath no part with the sinner in his lake , nor the sinner any share in the inheritance of the saints , which is in light , but each hath his own peculiar and proper reward , and the heart of the one knows his own heaviness , and the stranger intermeddles not with the others joy . and howbeit men may of unbelievers become believers , and believers in the light may by an evil heart of unbelief draw back to perdition , and depart from the living god , yet whether they believe or not , god abideth faithful , and cannot deny himself ; the believers portion that believes is the life , and the unbelievers part is the lake , : and though he that is now an unbeliever ( m●diante side ) may become a believer , and be saved , and he that now believes making shipwrack of his faith and good conscience ( as iudas , and others did ) may come to be damned , yet no believer is ever damned , nor is any unbeliever ever saved ; but the foundation of the lord , who knows his own evermore , stands ever sure , let men go which way they will , who owns none that name the name of christ , and depart not from iniquity , and owns all who ere they be that do , according to his everlasting and unchangeable decree , that stands thus stedfast without variation for ever , viz. that he that believes only shall be saved , and he that believes not shall be damned , mar. . . so then every saint ceases from sin ( as t.d. also saves ) and he that ceases not from it is no saint , or holy one , but a sinner , and the sinner cannot but sin , and do as his father the devil who begets him does , and he that 's a saint is born of god , and 〈◊〉 that 's ban of god doth not s●n , neither can , because so : and though there be among the sons of god degrees of growth in grace and faith , as to the measure of it ( as i said ) degrees among believers , for which t. d. sillily suppos'd i meant , that some of these have a mixture of sin with their grace , page . pamp. yet i deny any mixture of sin and grace together , which they are no more capable of then water and oyl ; but every believer and babe ( as so ) that is truly born of god , is perfect after christs own image , and in the divine nature , though not yet grown up into the measure and fulness of christs stature , and stands justified and accepted in the sight of god , and out of the condemnation , while out of the transgression ; and every unbeliever in the light is out of god and christ , who are light , & is in the darkness , and of the devil the prince of darkness , and is in the condemnation , because in the transgression , and one with that seed which is in the reprobation , and each seed , and the son that respectively is born of it , hath its own proper portion divided out unto it , and that which is of the spirit hath life together with it , and who is of the serpent and the fl●sh sows to it , and ( if not parted from it ) must perish together with it , and accordingly reap nothing but corruption . and as to all the rest of t. ds. r●plyes to our reasons , rendred as to this point at the dispute at sandwich , which replyes of his having no more force of reason in them , then there is strength in a rush , as to their reaching to hurt the truth , though i need not take any notice of them , in order to the consuting of t.d. he having so fairly consured himself already , as is above shewed , yet for the sakes of such as are honest hearted , and willing to see the truth i may run over to the rest , in such wise as follows . next then in answer to g. w. who told him truly how he wrested the scriptures to his own destruction ( for so by his emphases he does indeed ) t.d. sayes no● ●●r ( quoth he ) the new-birth agrees to all the saints , and if it excludes the being of sin ( here he goes off from the terms , for he should have said the sinning , acting , or assenting to sin ) in some , it must in all , for the seed remains in all as well as any . rep. i say so too ; and therefore ( for the reason is sufficiently rendred above ) it is that no saint that 's born of god ( as so ) doth sin or can ( while such ) if he do he is no saint , 't is the sinner , and not the saint that sins , which is begotten back by the devil , from that of god , into his own image , likeness , and nature , and by the serpent beguiled again , as paul was jealous the corinthians would be , and as the galatians were bewitched form the obedience of the truth . but now [ quoth t. d. ] least ye should be so mad as to assert all saints to be free from sin [ from sinning still he should say for sin may be dead in a man who sins not , nor lives in it ] pray read , joh : : : : if we say that we have no sin , we deceive our selves and this is spoken of such persons as of whom it is denyed that they commit sin , persons that had fellowship with the father and his son iesus christ , v : . rep. here he hath brought more fuel for that fire that is already burning his drossy divinations : the foolish woman can do no other in the day that 's approaching ; but pull down her own house with her own hands : and so doth folly befool the divine doers against the truth in these dayes into an utter undoing of themselves . t●is is spoken of such ( quoth he ) of whom it s said they commit not sin , so say i and of such of whom it s said they sin not . therefore t.d. may be sure he can fetch nothing hence in proof of it , that they do sin . it s said of such ( quoth he ) as had fellowship with the father and son , so say i , which proves them not now to be sinners , but must necessarily prove them ( and so indeed it does ) to be free from sin , and the deeds of darkness , not sinning , not walking in the darkess , or any deeds of it , but in the light , now at least , what ere the had done , in which light who walkes ( as it leades him , ) cannot sin any more then he can , that walkes not after the fl●sh , but after the spirit , and is led not by the flesh , but by the spirit , which light and spirit never led any yet into sin : so the very text and his own rea●on t. d. brings to conclude them sinners , excludes them utterly from being sinners now , for had they been so , they could not have had that fellowship with god , and christ , which t. d. said they now had : for god is light , in him is no darknesse at all , if we say we have fellowship with him , and walk in darknesse we ly and do not the truth ; but if we walk in the light as he is in the light , then have we fellowship , and the blood of christ cleanseth us from all sin : if we say we have no sin , we deceive our selves and the truth is not in us ; but if we confesse our sins he faithfull and just , to forgive us our sins , and cleanse us from all unrighteousness ; if we say we have not sinned we make him a lyar , &c. who but such night owls , as can see better by night then they can by day , can pick out such a thing as this from any one of these verses , viz. that iohn and the saints he here writes to , even of the least growth and lowest measure , however they had been so , did sin and were sinners at this pres●nt when he wrote it ? that they all had sin once and had sinned , its evident enough as i told t. d. then , for if we say we have not sinned ( saith he ) we make god a lyar : yea , had they never sinned they had needed neither that pardon nor purging and perfect cleansing from all sin all unrighteousness he there affirms ( they confessing their sins ) god was faithfull to give them , as well as to forgive all what they had committed , and which they then witnessed ( in praesenti ) but that at this time they were sinning and sinners not one title in all that text doth testifie . t. d. but yea must not think to ●ut us off●s● , ( quoth t. d. v. . 't is amartian ouk echomen and the other is ouk emartekamen , suppose the latter verse to be understood of the sins which praeceded the new birth , yet the former is expressely ( de presenti ) that we have ( not have had ) no sin . rep. who doubts of this but that e●h m●n , is the present tense ? we know iohn saves if we say that we have no sin , we deceive our selves . but what then my friend ? because he sayes it ( in presenti ) will it follow that they were sinners ( in presenti ? ) cu●us contrarium , &c. for as its most evident that the . v. is explanatory and expositive of the . to him that well heeds the . v. that comes between them ; so if he had not in one of them , given out his own mind and meaning ( not thine ) about the other ; yet , all that 's spoken [ in presenti ] is not [ as thou judgest ] spoken , [ de praesenti ] but not a little of the same nature with this is by the pen-men utter'd [ in praesenti ] in the present time and ten●e , that relates not [ ad praesens ] but [ ad praete●itum ] to the time past onely , as uttered concerning that : iam. . , . he sayes of the tongue it s an unruly evill , full of deadly poison , and [ in praesenti ] therewith blesse we god , therewith curse we men , made after gods image , alias saints : will any man be so simple as to conclude from hence that iames and the saints were now , at this time c●●sers of men or of saints that bare gods image , or that he wrote this of himself and them [ de praesenti ] as concerning this present time , wherein he writes it ? and not rather understand him as speaking of man as he is in the fall , unrenewed , in statu corrupto , immorigero , inconverso , of men yet unconverted to the truth ? which teacheth better fruits then such bitter f●i●s , as these , which yet [ for all your blessing god with the same mouth ] ye national ministers are found bringing forth at this day ; does he not speake it of men as they ly dead in trespasses and sins , and so consequently of himself , and the saints as [ de praeterito ] concerning the time past , who in times past had their conversation among such as paul sayes , eph : : : : tit : : ? so rom : ● : : paul sayes [ in praesenti ] i am carnall , s●ld under sin , i find a law in my members , carrying me captive into the law of sin , and much more then that in the present tense through that chapter : is any man but he , whose own wisdome is all foolishnesse for want of heeding the measure of the light , and gods wisdom● in his own heart , so foolish at to interpret paul as speaking of himself and his present state in those words , and so as to conclude that paul while he in the spirit of god wrote that epistle to the romans was carnall , s●ld under sin , enslaved to it , carried captive by it , led at the will of sin and satan , as he had once been before the light or law in the spirit and he came together ? at which time began the war , before which war , as he was in his contracted corrupt nature [ howere he thought not so till the light shew'd it him ] sin was alive in him and he dead in it , and a servant to it ; under which war also [ if he kept not to his watch ] he might loose ground sometimes , and gain it again , [ as he recover'd to his watch to the light and stood arrayed with the armour thereof ] in which continuing stedfast at last he obtained the victory , of which he speakes in the same place ch . . , , . so that at praesent he witnessed the law of the spirit of life in christ , the light , which warr'd in his mind against the law of his members , had now made him free from that law of sin and death which once he was so pester'd with that he cryed out of himselfe ' as wretched by reason of it , and witnessed also the son of god condemning sin so perfectly in his fl●sts by christs power in him , that the righteousnesse of the law was now fulfilled in himselfe , and other saints , and himselfe walking not after the flesh but after the spirit . i say can any think paul such a one , but such as sell themselves to folly ? not considering that paul speaks of three states he had experienced , one before the law or light , when he lay dead in sin , a under it while he warred against it , a in christ , wherein he stood freed from and in full dominion over it , ( but one of which he could possibly be in at once and at this time , and that was the d , having passed the other two ( as is evident , ch . . . hath made me free ) can any but benighted ones , that being sold under sin themselves , measure others by themselves , judge paul to be ( the premises cosidered ) under the power of sin and unfreed from it at this present and that he wrote of himself as wretched de presenti , because he wrote it in praesenti , thus and thus i am ? had he not then subjected himselfe below the saints he writes to , of whom he sayes chap. . that even they were made free from sin ? as well he , who were once the servants of it , and yielded their members up to obey it as he was and did ; of which persons yet t. d. in the name of t. rumsey simply says p. . . pamp. it cannot be meant simply that they were freed from sin , because paul , c. . . sayes ( not so much by way of condemnation ( say i ) as by way of caution to them ) that they should not judge and set a● naught one another : for why dost thou , there may be by way of memorandum and warning as well christs , how wilt thou ? and why beholdest thou , thou hypocrite ? to his own disciples math. . , . and as pauls other why d●st thou ? cor. . ● . which was not by way of downright charge and censure , but by way of prevention of such things as should not be : and hint how it ought to be among them ; but undoubtedly paul. rom . speakes as concerning how it was with him in times past when he lay under sin , and while he passed throw his warfare against it : being at present in the state of victory over it , which state of victory the scripture every where speaks of , as that the saints come to here , even to the overcoming of the world and the lust of it while they live in it , ioh. . , . rev. . rev. . . which our priests put far from themselvs and their people , as a state attainable onely in the world to come . yea oh the blindnesse that . of the rom. for want of heeding the . together with it , is made the common place of our blind guides and night-nursing fathers , from whence , upon the account of pauls out-cry , o wretched man that i am ! to nourish up their sinning saints from fainting under the burden of their necessary infirmityes , and from whence to conclude paul to have liv'd and dyed also without full freedom and perfect purging from his sins , and themselves much more to be under a necessity of sinning and living casually while they live . which yet follows no more then it did from that of iames above , from both which it will follow , as fully , as from that of iohn i am yet in hand with , and that is indeed not one jot at all : if we say we have no sin , &c. who that hath sinned can say he hath no sin ? for the sin he hath once committed , he hath , and the sins by which iohn and they had sinned of old , were theirs ( or else they needed no saviour nor purging ) as cursing men possibly might be sins of which iames , and them he writes to , could not say we have no such , for such and such were some of you , saith paul to the saints , cor. . but now ye are washed , sanctified , justified by the spirit , &c. so that if we confesse he is faithfull and just to forgive , and that 's not all ( though the priest stops there ) but to cleanse us from all unrighteousnesse , yea the blood of iesus his son doth ( in praesenti ) cleanse us from all sin : if then there be any filth remaining theres not a cleansing from all , but if ( as the text sayes it was to some ) it be from all , then there 's none at all remaining so as to be committed or acted to defilement ; though the saints may be said to have it in and about them so as to be tempted to it , while it is fully under them , yet temptation to it is not transgression : and the same may be said of cor. . . let us cleanse [ though paul himself was cleansed ] from all uncleannesse of flesh and spirit ( then which i know no more ) p●rfecting holinesse in the fear of god , who ( say i ) commands not impossibilities to the visible churches , in which sundry were , who were not clean ( as christs saints and true disciples are through the word he speakes to them ) nor cleansing but some waxing worse and worse , ioh. . , , , . phil. . , . much lesse doth christ command , no to his true ministers ( as fast as false ones hasten to that fruitlesse work , if there own doctrine were true ) in his name to command what is impossible ; yet even to the little children in the church does iohn write that they sin not , ioh. . . as well as of the young men in commendation , that they are strong and have overcome the wicked one , and yet there are fathers beyond all these . next to g. w. mentioning phil. . . as many as be perfect &c. in proof of perfection here , t. d. replyes well-nigh a whole page full of worth nothing , which is scarce worth noting on any other account then to shew how 't is worse then nothing to his own purpose : . he tells us , that 's spoken of grown christians that were perfect in comparison of babes . rep. that every babe in christ is perfect , as to the divine nature , which assents to no sin , much lesse acts it . i have shew'd above , but if all that are born of god were not perfect , yet that some are t. d. there confesses , and if but one it proves the possibility of it , which we plead against him and he pleads against . he tells us that [ perfect ] in scripture is put for [ upright ] and these are made synonimous , and of the same import . rep. true , perfect and upright are one , and both import no lesse then a man that sins not , eccles. . . adam in innocency was perfect , it 's said god made man upright : for while any are upright they are answerable to the law or light lent them to live by , which sin is the transgression of , and so no transgressours , and while they transgresse that law they are not perfect , nor upright but crooked and so accounted . whether it be iob himself , whom t. d. so much instances in and insists on , p. . . pamp. and p. . . pamp. or david himselfe , or any other : therefore while david stood in integrity and uprightnesse ( as mostly he did ) it preserved him , and god so accounted him and justified him , as an upright man , as he did iob. . . in the same case : but where he turn'd aside into the deceit & defilement , god held him not upright , but hypocriticall , false , filthy and sinfull : much lesse did he therein hold him guiltlesse and justifie , him ( as most ignorantly t. d. delivers it that he did p. . . pamp. ) even when he was guilty of adultery and murder ; in which juncture nevertheless t.d. sayes he was not in a condemned state , but in a justified estate : the scripture exempts him from justification , so far , that it vouchsafes him not that denomination of an upright man in that matter of vriab , but brands him with the name of a pittylesse , blood guilty man , a secret evill doer in the sight of the lord , a despiser of him , and his comandement , and a causer of gods enemies to blaspheme his name , psal. . sam. . , , , , . howbeit this one thing by the way is worth noting concerning t. d. ( not for any good that is in it or in t. d. as touching his demeanour in it ) that when he speaks of the saints good and duty that they do , he says that 's not perfect , but an unclean thing , dung and filthy rags : yea , that he calls sin and iniquity p. . . pamp. they sin ( quoth he ) in doing good : duties holy for the matter are iniquity for the manner ●f performance : but when the saints ( as in davids ca●e ) commit adultery and murder , he pronounces them blessed , as having no guile nor guilt in their spirit , but sincere ( which is the same with upright or perfect ) see p. . . pamp. david ( quoth he ) psal. . . pronounces the man blessed , which hath no guile in his spirit or sincere , which himselfe was at that time , though under the guilt of a great sin v. . which is by interpreters supposed to be the same sins for which psal . . was composed . rep. here 's doctrine of divinity with a witnesse ; when the saints do the best good , they sin , their holy things are all as an unclean thing , their righteousness is dung , filthy rags ( though t. d. holds also that paul had no righteousness which was not christs p. . . pamp. nor any righteousnesse , but what from christ he received ) their performing duty at least is no lesse then iniquity , but when they are under the guilt of such great sins as adultery and murder , oh blessed men they at that time have no guile in their spirits , are in sincerity or ( to speakin the diminutive phrase by which sometimes he lessens the foul faults and great sins of the saints ) at the worst but under infirmity : but be it this or be it that , greater or lesse , better or ●●●se , infirmity or iniquity , good or evill , duty or dung , righteousness or rags , holy or unclean , the upshot of all is this , the men are blessed men , what ere they do , they are never in a condemned , but ever in a justified estate ; and let their works be as they will , perfect or not perfect , good or duty , which they call unclean , dung , iniquity or filthy rags , their persons [ though thus sinning ] are ever saints , and believers , which together with their works , are accepted with god , who yet ( say i ) never accepted any such works , as are iniquity and sin , nor any persons , while they are the workers of them . and as to the remnant of t. d's , talk in answer to ● . ● . which is to this purpose , viz. that paul phil. . . denyes any such perfection , as is exclusive of sin till that last and bodily resurrection from the dead , which he looks not for in this life , which answer he is so in love with , that he hath it in his st pamp . p. . and also ore again in his d pamp. p. . rep. i shall answer that no other wise then out of t. d's . own mouth , who ( as i am , as to my self , credibly enough inform'd by a. p. ) in a meeting among many at sandwich , since those publike disputes we had since the edition of both his books , being 〈◊〉 the precise time wherein perfect purging is , answered when the soul , being passed out of the body , is in its passage between here and heaven . ( or to that purpose ) which , is but so , and no somer , must then be before the resurrection he talks of : and if he will not be convinced by his own words , that sin is excluded before the resurrection , much lesse is it likely he should believe any of mine . adding this however , viz. that if ye lye down in your graves with your bones full of sin , ye shall rise with them full of sorrow , was wont to be the priests argument to the people , to perswade them to a purging from all sin before they dye , because no purging to be lookt after death , much lesse so long of after , as at the resurrection . verbum sat sapienti . the next answer of t.d. is to the argument urged from psal. . , , . which he , who renders all we said as weakly , lamely and decrepidly as he possi●ly can for his own ends , repeats not half so much as by the halves , for i wisht him him to heed all the . verses which were then peraphras'd to him , and argued f●●m in such wise as followeth , viz. they that are undefiled in the way , are not defiled in the way ; they that walk in the law of the lord , do not transgresse it ; they that keep his testimonies , do not break them ; they that seek him with their whole heart , serve him not by the halves , not him and sin , but him alone and wholly ; they that done iniquity , do not sin ; they that walk in his way , do not walk besides it ; but there were some ( or else they could not be pronounced blessed , for the spirit blesses not such men as are not ) and such now may be ( for quod fieri potuir potest , what was then , is possible to be now ) who are undefiled in the way , walk in the law of the lord , that keep his testimonies , and seek him with their whole heart , who do no iniquity , and walk in his way : therefore 't is possible that the saints may be freed from sinning in this life : the summe of what t. d. replyes to all this is that the phrases are hyperbolicall : which is a little better at least , but how much i list not here to tell , then if t.d. had said , they are hypocriticall , or ( as his wonted replyes are , when he can find no better , as i have shewed above ) the meaning of the words cannot be as the letter of them doth import , the spirit meanes not as he sayes , the spirits meaning may be mistaken , when his words are taken in the most ordinary liter all sense , and so it would be , if undefiled and doing no iniquity , should be meant truely of being undefiled and doing none iniquity indeed p. . . pamp. it s meant of having respect to all gods commandements in respect of design and endeavour though falling short in accomplishment , v. . being explanatory of the other . rep. oh the impudency of this man ? what have we ( for all this he sayes against the plain literall sense of the spirits words ) whereby to assure us that the spirit means not as his own words import , but onely in that shambling sense which t. d. shuffles them into ? whose words must be taken ? t. d's . or davids , and the spirits ? the very literall sense of which is exclusive of all sin and defilement , and strictly expressive of doing no iniquity at all ? who that is born of god doth not see t. d. to be a strict pleader for loosenesse , and endeavourer to uphold the d●vills kingdom ? the spirit pronounces them blessed , and no more , in whose whose spirit there is no guilt , that do no iniquity , walk in in gods way , and keep his testimonies or commandements , t. d. will bring in a bastard brood into this blessednesse , that fa●l short in the accomplishment of this , that must be supposed at least to be ever respecting , designing , and endeavouring to do that businesse , which yet , notwithstanding all their respects , designes and endeavours , they are to believe they must never do , it being not possible to be done : they must alwayes dwell at the sign of the labour in vain , and be striving to wash the blak-more white and alwayes roling sysiphus's stone ; ever purifying never pure , ever mortifying their earthly members , fornication , uncleannesse , inordinate affection to the world , evill concupiscence , covetousnesse , idolatry , anger , wrath , lying , filthy communication , but never while they live obtain to witnesse these so mortifyed , as to be no more committed , least such an absurdity as this should follow , that the scripture [ which i confesse is found contradicting these meaning-makers on it ] be found contradictory to it self : for [ quoth t. d. p. . pamp. all the scriptures , which require repentance and mortification during this life , do deny the possibility of perfection : for they and it are incompatible . we are bid [ quoth he ] to mortify our earthly members , inordinate desires , motions and actions of corrupt * ●nature , that is , constantly endeavour to represse and subdue them . and there 's no reason but that gods commands should run in that old stile though we are not able to fulfill them : rep. of all the peices of proof against the possibility of perfection , that ever i heard , made by t. d. himself or any other , this is the most monstrously rediculous : draw this rude and crude matter into its own form and the force of it runs ihus . that , which god requires and commands us to be alwayes doing , and constantly endeavouring to do during this life , can never possibly be done or effected during this life : for if it be once fully done , effected and accomplished , then we can't be alwayes doing it , and so not obey what god requires . but god requires we should be alwayes mortifying , constantly endeavouring to represse and subdue the actions of corrupt nature during this life : therefore its impossible [ unlesse we be left uncapable of doing what god requires ] that we should in this life perfectly mortify and subdue them . in short , that , which must be ever in fieri while we live , can't be in facto esse till we dy , but we are ( in fieri ) to be alwayes purifying our selves while we live : therefore [ least there be no more work of that kind for us to do ] we may not lawfully or cannot possibly be pure till we ay , rep. this is even as hand●ome a shift , as if a debtor promising to owe & endeavour to pay his creditor l. should never pay it him , upon the pretence of an impossibility to perform his promise , if he do once pay the mony , i must ever owe him the mon●y , and stand engaged to endeavour to pay it , therefore [ unlesse i make my selfe uncapable of performing my promise , which i am alwayes mindfull of performing ] i must never actually pay it . but now as to t. d's . place , who would it seems willingly be alwayes in gods debt during his life , but never come out of it till after death , ever owing so much love as fulfills the law , but never practising it , so as to fulfill the law ▪ i must arrest him ( for all his shift ) and deny the minor of his argument : we are not required to be alwayes doing or endeavoring to suppre is and mortify sin so as never to bring the work to accomplishment in th ss life ; but once to effect it before we dye ; for as they are blamed that are over learning and never able to come to the knowledg of the truth ; so are they as little accepted , that are allwayes seeking to god dayly in pretence , as a nation that had a mind to do righteousness , asking of him the ordinances of iustice , seeming to take delight in approaching to god , that they might know his wayes , alwayes ( when the appointed time comes ) fasting and praying , humbling and afflicting their souls for a day , and hanging down their heads as a bullrush , thinking that to be a fast of the lords chusing , and the acceptable day of the lord , yet never loosing the bands of wickednesse , nor undoing the heavy burden , nor breaking every yoak , nor letting the oppressed seed of god in their own hearts , nor without neither , go free , ever and anon fasting for sin , never from it , ever reforming never reformed , ever running , never obtaining , alwayes making a shew of mortifying sin , never making any true effectuall mortification of it , ever warring , never overcoming , nor quenching the fiery darts of the wicked , nor dislodging the vain thoughts that are in them , nor coming to the end of the commandement , which is love from a pure heart , good conscience , and faith unfamed , allwayes beating the aire but never keeping under the body , nor bringing it into subjection to the power of truth , ever owing that love , which works no ill but fulfills the law , never performing any thing but that hatred which breaks the law , debtors alwayes to the spirit , but living after the flesh , and never by the spirit mortifying the deeds of the body that they may live to god , such sluggardly wishers and wouldens , and seekers and respecters , and pretenders , and striuers and runners , fighters , reformers , and mortifiers will be cast away at length for all their constant endeavours ; sith they do not so much as look to overtake what they run after , nor reach the high prize they professe to presse to in this life , which if they do not , themselves say also t is to late to effect and obtaine it after death . but qui cupit optatam cursu contingere metam multa , tulit , fecitque puer , sintavit & alsit . 't is good for a man to bear christs yoak in his youth , sith the soul of the sluggard desireth and hath nothing , but the soul of the diligent shall be made far . as for the residue of t. ds. reply to the argument above , as some of it has bin toucht on before , so what was not is scarce worth mentioning . he tells us v. . which talks of respect to all gods commands , explaines all the other . rep. t. d. sayes so but wher 's his proof ? beside if it be so , a true , real respect ( though such a slender one as he rests in does not ) stands in a due and true observation of them ; is he worthy to be respected as a true respecter of gods commandements that breaks them ? t.d. david excludes himself from the blessed estate , if undefiled and doing no iniquity be meant strictly here , sith his wish , v. . and other passages shew he was not free from sin , which surely david did not intend , because , psal. . . . he pronounces blessednesse to the man in whose spirit is no guile , who is sincere , as himself was at that time , though then under the guilt ( as is supposed by interpreters ) of his great sin of murder and adultery , for which psal. . was composed . rep. st . some of this dirty stuff i spoke to but a little before , the falsehood of which is evident , for whereas the scripture sayes , david was not upright in the matter of uriah , t.d. sayes , yea he was sincere and had no guile in his spirit when under the guilt of those great sins . d . as to the rest , what if david did exclude himself ? if he were under those great evills , he might well exclude himself from the blessednesse of sincere ones , till he came into the sense of gods love again & to repentance ; while he pronounced the undefiled ones blessed that did no such iniquity , he had reason to take the curse as his own portion to himself , and to cry out of himself , talaiporos anthroyos o wretched man that i am , more deservedly then paul , who ( though ( in zeal of god ) shedding blood ) yet was , 't is like , never such a deep adulterer , and deliberate murderer as david was in vriahs case : and as god said to israel hos : . : so might david say to himself , rejoyce not thou as other ( honest ) people , for thou a●t gone a who ●ing from thy god : and if that were his case ( as thou intimatest it was ) wherein he was so desperately defiled with filth and blind , he might well exclude himself from it , having no reason to take to himself the blessing of the undefiled : or whether he excluded himself or no from it , this i am sure ( for all thy foolish dreams about davids good condition , iustification , blessednesse and vprightness , whilst under the guilt of those sordid iniquities , that the scripture excludes him in that case so far from blessednesse , that it concludes him neither upright ( as thou simply dost ) not so much as a respecter of gods commands , which at least thou dorest , he was , even when he called that all abomination ( whiles thou judg him ( as indeed thou doest ) to have respect to gods commandments , that despises both god and him , for sam. . as much as thou smoothest over those abominable businesses the better to sooth thy self and some sinful saints like thy self , in your lusts and iniquities , as no more then saints infirmities , who have respect to all gods commandemets in respect of design and indeavour , though falling short in accomplishing : yet when nathan came to him well-nigh a year after he had lyen , in that dirty pickle in impenitency under the guilt of those gross impieties , he is so far from sowing pillows and daubing with such untempered morter , as thou dost , and from including him in the lists of sincerity , and owning him as one that had respect to all gods commands , that he convinces him of his wicked hypocrisies and condemns him , as one that had despised both god himself and his commandements . next t. d. as he relates p. . pamp . asking me whether i could produce one single example of a perfect saint in our sense , i told him yea , instancing in zachary and elizabeth , luke . . who were both righteous before god ( not before man onely ) but before god , walking in all the commandements of god ( not in some few or many , but all ) and ordinances of god blameless . to this ( accounting for more then that he then said though 't is one to as little purpose as the other ) first ( quoth he ) how appeares it that righteous before god is meant of a perfect inherent righteousnesse ? seeing a believers person with his works are accepted with god , though his works be not perfect : and in proof of this imperfect and crooked conceit of his own , he coats , heb. . . by faith abel offered a more excellent sacrifice then cain , by which he obtain'd witness that he was righteous , &c. and then adds that ( blameless ) is meant but comparatively , as phil. . . that ye may be blameless and harmless , the sons of god without rebuke , &c. in which same sense he sayes , luke . understands the phrase , to which he adds phil. . . where paul while a pharisee sayes he was blameles as touching the righteousness of the law , which he was onely externally conformable to and how zachariah was at the same time blamed , and also punish't for his unbelief . rep. in which piece of reply of his , st . something is true but nothing to t. d's . turn , but rather such as serves the truths turn against his , but d . something most abominable confused , false and fained , viz. that a believers person with his works are accepted with god , though his works be not perfect . for how ere t. d's . calls and counts men ( as he does dain'd ) saints and believers , &c. while their works are not perfect , and not only not perfect but abominable also , wicked , sinful , filthy , hypocritical , deceitful , gross iniquity , adultery , murther , and despite to the commands of god ( as davids acting in vriahs matter are called , psal. . . sam. . ) guiltless , &c. yet , no such imperfect , evil workers ( while so ) are any more deem'd upright by god , then david was , who was not vouchsafed the name of upright in that case . d . much lesse are such as are not perfect but evil works , such as are at best but unclean , dung , iniquity and filthy rags ( yet such and no better does t. d. call the duties , and , as to the manner , the best performances of himself , and his sort of saints ) of any acceptance at all ( as i have shewed well nigh newly above ) but rather an abhorrency in the sight of god , by what person soever acted : nor was davids adultery with bathsheba , and murder of vriah , nor himself , as acting it , nor any service he did , or sacrifice he offer'd while under the filth and blood-guiltnesse , and unrighteousnesse of it ( till he had throughly repented of it , was wasn't from it , and recovered out of it ) any more accepted as a sweet smelling savour with god , then the adultery of another man , then cains murder of righteous abel , and the persons and performances of all such unrighteous livers , whose very sacrifices , ( while they are such ) god hath no more respect to then he had to that of cain , whose seed they are , whose image and nature ( while they are doing so wickedly ) they all beare , and are found in ( david himself ( as so doing ) not excepted ) which sacrifice of cain , though else perhaps as costly as his brothers , had , together with his person , no such acceptance as righteous abel and his had , because at that time he was an evil doer , and then 't was the evil doer that did the good , sin lay at the door , and kept the sacrifice from acceptance , as it ever does where ere it lyes : for where and while there is a turning away , the care from the law ther 's the wicked one , there the person and the performance are both a stink before the lord , yea the very prayers of the wicked are abominable . and in bringing abel for an instance of a believers person and his works being accepted with god , though his works be not perfect , he quite cuts the throat of his own cause ; for both abel and his works were true and perfect , and righteous before god ; and so they are both cal'd , mat. . . heb. . . iohn . . while cain and his works are both call'd evil and of the devil : and therefore had abel and his works acceptance , when cain and his had none , because he was righteous , not so esteemed of god while he was not so indeed ( as t. d. deems ) who because he so does , deems that god ( as himself ) deems those and theirs to be good and righteous , which in themselves ( inhaesive ) are nothing lesse , but ( saving that contrary account t. d. supposes god to have thereof ) really rather evill and unrighteous : for had cain bin righteous and done well in other matters he had done well in offering , and bin accepted ; if thou do well shalt thou not be accepted ? but because he did bonum and not bene , being an evil doer and a sinner , when abel being righteous did both , and was accepted , yet he was not accepted in his material doing that , which ( else ) was good : in which case israels most solemn assemblies were iniquity ( as those of saints and believers are not , notwithstanding t. ds. say so ) because their hands were defil'd with blood , and their fingers with moral iniquity : so by faith , which purified abels heart and wrought by love and overcame the world in him , and the lust thereof , and which was both made and proved to be true and perfect by his works , did abel , and so all true saints and believers also do , come to offer a more excellent and acceptable sacrifice then that of cain , and his wicked race , by which they obtain ( not mans but ) gods own testimony that they are righteous , as zachariah , and elizabeth both did , in the place and case now in hand : which testimony of god , who counts no things to be other wise then they really and truly are , is true , and will stand against all t. d's . tattl● to the contrary , and will be believed before his , by every true believer , though many such nominal believers as himself is , will believe no more of what god himself declares plainly , by such holy ones as wrote the scripture , then what they list , and that 's little or nothing at all of that , that leaves them no license at all to please the lust : and therefore , the righteousnes , blamelesness , innocency , harmlesness of the sons of god themselves , phil. . . that are found in all good conscience towards both , and without rebuke before both god and men , whose blameless and righteous works , which are from god himself , and not of themselves , isa. . . . . deeper dye then that of pauls own exact pharisaical ; traditional , external conformity to the meer outward letter , or law of a carnal commandement in matter of external ordinance ( which yet to the full was as good as any of that religion or righteousness of our morally unrighteous , pharisaical christians , now gloryed in by our literallists & legallists ) must be made no other then parralel'd with that of man , phil. . . which had no more also then the testimony of man , as to that denomination of blamlesness & righteousnesse , yet was in truth ( because lying in outward observation of fleshly ceremony , more than inward righteousness and morality ) no more worth than meer dung with god , and as to justification of any one in his sight that doted on it . as to that of zachariah's being guilty of acting sin at that very time in which be as said to be righteous , for which he was punished with dumnes , whereupon i told him then that in elizabeth their was no fault found however , and so one instance might stop his mouth , who call'd for an instance of one single person only , but [ quoth he ] shee might be no more free from sin , then he , though there 's no mention of any sin of hers . rep. i prov'd her to be blameless and righteous from the text it self , it lyes in him to assign some sin of hers , if shee had any , but that he cannot do , but confesses there 's no mention of any : so that instance stands ore his head still : and whereas , at the taile of his double tale about his and her sins he tells another to make them three , viz. that my mouth was stopt , and i was silenced & had nothing to reply , ( because i thought fit to be silent when enough was said ) t. d. doth but mistake himself , for 't was his own mouth that was then stopt , insomuch that i saw and heard some of those that stood about him take notice of him as meerly cavelling in that matter : but he that chuses to outword them he cavills with , though to little purpose , must chuse to have the last word if he can . but whereas t. d. sayes thus , but in a word to put it out of doubt , zachariah was at that time found guilty of the sin of unbelief , and was punisht for it , i say it s more then he will ever prove while he lives that he was so at all , much lesse in the very time of which its said that he was righteous . for st . that time was before the time of his not-believing , of which its said , that in it he was righteous . but d . in a word to put it out of doubt , and bring both instances clear ore his head again , ther 's no such thing mentioned in the least of zachariahs sinning , much lesse of being punisht for his sin , for howbeit he did not so fully at first , as he did after , believe the angells news of his having a son ( it being very unlikely sith his wife and he both were very old ) and thereupon desired honestly a sign by which he might the more assuredly know and give credit to it , as others [ without sin ] desired in like cases the like before him , * yet is he neither blamed , nor threatned , nor lesse puisht ( as t. d. dreams ) with dumbnesse for not believing till he had a sign , as for a sin : but his dumbnesse was given as an answer of his desire of a sign , and as a sign of the certainty of the thing , that he might the more undoubtedly believe it , eccle. . . . . whereby shall i know this glad tidings ( quoth zachariah ) for we are old . behold [ quoth the angel ] thou shalt be dumb till the day that these things shall be performed since thou believest not my words , which shall be fulfilled in their season . there remains one scripture more that t. d. urged against perfection , which he desired my answer to , at the propounding of which he sayes , i was silenced , and yet brings me in himself as answering to it in the very next words that i spake at all , whereby men may see how he makes a matter of nothing of it , to utter lies and to prove them to be lyes as soon as he has done . the text is eccles. . . there is not a just man upon earth that doth good and sinneth not , the sum of my answer , which t. d. renders as raggedly as he can , so that men may not tell what to make of it , was this , viz. there are no dwellers upon earth that sin not , but there are some that have a bodily abode upon earth , whose dwelling is not on earth , but in heaven , whose conversation or ( politeuma ) or habitation , mil. . . cheif businesse , being , abode and dwelling is in heaven , whom all the inhabitants of the earth or earthly minded men , on all whom the day of the lord comes as a snare , luke . viz. the beast and his worshippers , who are said to dwell on earth , rev. . . do blaspheme , rev. , . and these people of god in heaven , who also are heaven , where god himself dwells , isa. . isa . rev. . . . . sin not , as all they do ( wo to them therefore ) that are inhabitants of the earth , for the devil is cast out of heaven , and hath no place there , and is come down to the other in great wrath : but they that are in heaven are on mount-sion , with the lamb redeemed from the earth , and in their mouth is found no guile , for as the lamb himself , who is their saviour , is unspotted , doing no evill , so are they without fault before the throne of god , rev. . . . . which answer of mine which was also g.ws. & is mine here again to t.d. so far was i then from using it as a meer evasion , as t. d. sayes he verily believes i then did in mine own iudgment and intention : but t. d. not well knowing what to reply to it , replyes nothing at all to it in his rejoinder ; but p. . . pamp . calls it absurd and not worth a further reply then what he gives , p : . pamp . which is so jejune that i can find nothing in it but skin and bone : he tells us the iust man being in heaven in our sense , excludes not his local being here on earth . rep. nor do we say it does , though he there thinks we do think so ; but what of this ? we deny , not his bodily and local abode here on earth , & t.d. who can do no other then give us all our questions , cannot , and therefore doth nor deny but confesse it , that he hath a present being also in heaven , and that 's as much as we need wish him to yeild to , as in order to the yeilding us our cause ; and if he should deny a true real being of the sons of god in heaven , while they are locally and bodily here on earth , we should force him to confesse it from iohn . . where it s said of the son of man ( mark ) in praesenti , that he is in heaven , while yet he stood bodily on the earth : he tells us we run very low in this answer , but alas it is too high for him , who is on earth , with all his reason to reach any sound reply to ; as ( in us ) seems to be ( without us ) and ( inward ) to be ( outward ) to him who lives not in heaven within , but on earth without ; so , to him that stands ( as t.d. doth ) on his head , with his heals upwards , and his head down towards the earth , where his feet and heels onely should be , as downward seems to be upward , so does upward to be downward : but so it seems to the great whore that rides the beast , or that woman that 's cloathed in scarlet , and for a time tramples the holy city under feet , rev. . . . . yet things seem no otherwise then they are to the woman cloathed with the sun , who hath her head crowned with the starrs , and all fading sublunary glory , and the moon it self under her feet , rev. . . as to t. ds. trifling reply to what r : h. urg'd from heb , : . where paul sayes , the saints were come to mount sion the city of the living god , the new ierusalem ( into which let t.d. esolve himself , whether any uncleannesse or defilement can enter , from rev . . ) and to myriards of angels , and to the general assembly and church of the st being , whose names are written in heaven . and to god , and to iesus , and to the spirits of just men perfected * ( with all whom let t. d. who sayes that place imparts not the perfection of any man on earth , resolve himself whether one dram of darkness or uncleanness can enter into communion , if . cor. . . . . . . and iohn . . . . . . be true , much more so as to make one body with them , as t.d. divines it doth ) as to , that i say , so far as it is fit to be replyed to , g.w. hath done it , whose reply stands unshaken by that feminine tempest or stood of impertinent words , wherewith t.d. who sayes much to as litle purpose , would seem to patch up a return , and what g : w : said in short the body of christ is perfect , may be ventured among wise men to stand as it does , against t : d's little less then blasphemous counter-position , that the body of christ is not perfect : for his particle ( yet ) whereby he mends that matter , saying , not ( yet ) perfect , because some that belong to it are yet unborn ; this helps him not a tittle , who holds with i : o. the scripture to have bin of old from moses a perfect rule , and canon ( i speak ad h●minem their own sense not mine ) whilst many books of it were yet not written , and so i shall vouchsafe it no more then so , and the rather because that reply of t : d : to g : w : was replyed to some months since , but that it was neglected to be printed by such as were intrusted to see it done , and whether it yet may or may not be printed before this of mine be out i cannot say . unspeakably much more might be said both in disproof of such toyes as our d●vines talk against it , by and in proof of that possibility of a perfect living without sin before death , then i shall here take notice of ; yet . or , things that are upon me i am free to give some small bint of : t : d : tells us , god will have us excercis'd in that work of mortifying sin while we live , & therefore , lest we should have no more worke to do nor worlds to conquer , there must be no full conquest over the world , nor perfect mortification of the lust of it till we be dead , so some tell us , gods children would be proud , if he should not keep them down , corruption as well as affliction being a most effectual means to make ashamed , god will leave ( as he did once caananites to excerise the israelites , and he as thorns in their sides ) some sins in his saints unsubdued as long as they love , to humble and prove them and shew them what is in their hearts , and such like . rep. but i trow where would pride it self be , which is none of the least sins if the saints come by the blood and power of christs light and grace , which only humbles , to be fully freed and cleansed from all sin and uncleannesse of flesh and spirit , and to perfect holiness in the fear of god ? will not pride it self then be brought down , as well as other sins , and humility alone be exalted ? some tells us from kings : . the man lives not that sins not . rep : we say that ther 's no man that lives , who hath not sinned , and as iohn sayes , he is a lyar that sayes otherwise of himself , but because men have sinned and have sin must they never be purg'd ? is there a necessity that they who now have it , and now sin must needs have it , and must needs sin till they dye ? and if they may cease from sinning ( as our divines also , but that they forget themselves , tell us they may , yea must or dye for ever , every tree lying for ever as it falls , and there being no purgatory after death ) i say if they may and must before they dye , is it then unpossible that they should ? and if they may ne'r so little before they dye , ( suppose a day , a week , a year ) leave sinning , may they not by the same power and light live without it , : : or many years before ? but that , as the plain truth is ) they are in love with it , and loath to part with it till it parts with them , and to take heed to that light and grace that is given of the lord to lead them out of it , to repentance from it , and to learn them to deny it , and to live without it , godly , righteously , and soberly in this present world , in which neglect the hands of the evil doer are strengthned by our dirty dawbers , who tell them they must leave sin , all sin , little sins , and yet ( to go round again ) that they cannot possible leave all while they live ; so strengthening the hands of the wicked that he can't return from his wickedness , by such pleasing sing-songs and lullabies as these , not a just man uppon earth that does good and sins not , and the saints have their infirmityes , and david himself was overtaken with adultery and murder , and yet stood accepted with god , and was , even when under the guilt of those gross sins , not in a condemned , but in a justified estate , and prov : . who can say i have made my heart clean ? and such like : not heeding that though none can ( nor do we assert any such thing that we have any sufficiency of our selves to good ) yet alsufficiency is in god and his grace is sufficient , so that god can , if men look to him in his light , make clean the heart , and man a young man in whom youthful lusts are strong , by the power of god and , taking heed to his way by his word in his heart , may cleanse his way , and so some do , though they are but few , nor does ( who can say i am clean from mine iniquity ? not one ) exclude all from cleannesse , implying only ( as often such interogations do ) no otherwise then thus viz : that few can , for though an interogation affirmative of this sort ( for the most part ) concludes negatively , yet not alwayes universally so , but some are included in the affirmative both according to the poets and the prophets : quis legit haec ? per : so isa. : who believeth our report ? vel duo vel neme , few or none : adde to this these considerations in proof thereof : if sin be christs enemy in his saints , which none denyes , then must it be , destroy'd in them before , not after death , for the last enemy that is to be destroyed is death . but the st . is true , therefore this latter . again the perfecting of the saints is the very end of christs ministry to the church-ward eph. . , , . which end it must accomplish in this life or not at all , for it ceases in that to come , as scripture and prophecy and all such mediums do ( as i.o. confesses ) being accommodated presenti huic statui , to this present world onely ex. . s. . and if it be not here attainable , and freedom from sin not possible to be accomplished , then ye make christs ministry as imperfect as your own ( absit blasphemia ) the perfection of every thing consisting in nulla alia re [ quoth i.o. ex. . s. . ] no other thing then in its sufficiency to attain its end : and in every discipline that ( quoth he ) is to be counted imperfect , which sinem propositum suum assequi potis non est , is not of force to effect its propounded end . yea not onely the act of regeneration , which is all ye count as attainable here , but also the . act or consummation and perfection of it is attainable , and is the very end of the true spirituall ministry of christ , which is his gift and infallible , for the text runs so concerning that ministryes continuance here , which ceases after death , till we all come into the unity of the faith and knowledge of the son of god i. e. to know him all alike , and to one perfect man , even to the measure of the stature of the fulnesse of christ : so that all that are truly born from above of water and the spirit ( not bastards , born of flesh into a talk of the new birth that yet know it not , ) into the divine nature of christ , may come up into the measure of his stature , to be as he is , in whom is no sin , to walk as he walk'd in this world , ioh. . . ioh. . . or else the end of the ministry is frustrated : and to say that god appoints a means to an end , no way attainable . i.o. himself detests that ( as his principles are ) and so do all that hold that undenyable maxime , that deus nil facit frustra . again t is the end of the scripture ( quoth i. o ) persicere omniae , to perfect all things pertaining to our salvation : therefore perfect salvation from sin is here attainable , otherwise the scripture is not perfect ( as i. o. sayes it is ) to its own end , sith it ceases in the world to come ( as he confesses also ) therefore though he contradict himselfe so as to say the scripture obtains not its end here , yet if his saying that it does obtain its end , and its end is saving the soul , be true this ( ad hominem ) is an argument out of his own mouth sufficient to evince , to the stoppoing of it , a possibility of being saved from sin in this life . again , they , that walk not after the flesh , and fulfill not the lusts of it , sin not , for sin is the fruit and effect of the lust , which must conceive , be consented and yielded to , before sin can be brought forth iam. . . . a man must be led away of his own lust before he sins . but there be some that walk not after the flesh , that fulfil not the lust of it . yea they that are in christ jesus to whom is no condemnation ( which condemnation by the law is where ever sin is , which is the transgression of the law : ) rom. . . yea more expressely they that are in christ , are new creatures , the old things , the old man and his deeds , cor. . rom. . eph. . which is renewed after the image of him , who created him in righteousness and holyness of truth , not a meer imputed one , a meer computed one , an imaginary one , a sound of words , a talk , not a shadowy one , not a shew of holinesse where it is not substantially , inherently indeed , and in truth , but a sinning under the name of saints : yea more expressely yet , from rom. . if christ be in in you the body is dead because of sin , and rom. . how shall we that are dead to sin , live any longer therein , such there are in whom christ is , and these are dead to sin , and those that are dead to it , live not in it , it is mortified in such in facto esse , not in fieri only i.e. mortifying ever as long as we live , yet never dead till they be dead , as our dead divines deliver : ye most expressely of all gal. . they that are christs ( and some are his though the pleaders for sin and the devils dwelling in them till they dy are none of his ) have ( in praeterito ) crucified the flesh , not with the actions of it onely , but also with the affections and lusts thereof : and though there is a time of dayly dying ( i dyday●y saith paul , cor. . ( in the light , which is the crosse of christ to the ca●nailm●nd ) to the world and the lust of it , which passeth away before him that doth the will of god , and abideth eve● : yet there is a time of being crucified to the world with christ and the world unto such , which paul , witnessed cor. . and howbeit . yeares before that , paul hast a thorn in the flesh , a messenger of satan to buffet him , least through many revelations he should be exalted above measure , whence the ministers of the night and darknesse argue ( a ma●●i ad m●nus ) that paul sinned while he liv'd , much more must others , not heeding that his thorn was but a temptation to prevent his transgression and therefore no● a transgression of itself ( for christ was tempted , yet never sinned ) and beside though it lay haunting and attempting him , and was not soon removed , yet on his prayer that grace was given , which was sufficient to support him under it . so that he fell not by it , yet if it had proved a transgression , 't would not have proved him that sine'd . yeares ago to have been a sinner now , much lesse to have sinned so long as he lived , and so to have been [ an as for example ] for all seeming saints to argue from , that they may safely and must unavoidably continue sinning to their dying day . therefore salvation from sin is attainable in this life : yea this very conclusion here inferr'd , is in plain termes asserted by peter of the saints , pet. . of whom he sayes , that they received the end of their faith , the salvation of their souls , which salvation ( i say till ) is from the sin ( which slayes and separates it from god ) or else from nothing . moreover such as walke after the spirit , and in the light , and are led thereby , these sin not , nor do the deeds of darknesse , which are sin for the light and spirit lead none into sin : but there be such as walk in the light , in the day , in which if a man walk , saith john , he stumbles not , ioh. much lesse falls● : there be some that walk not after the flesh but after the spirit , and are led by the spirit , and those that are led by it are not under the law [ the lash of which they would be under , as all sinners are , if they transgressed it ] but under grace . and these are the sons of god , those that are born of god , whom the world knowes not ioh. , , . for they are his hidden ones , psal. . against whom they take crafty councel , as against an impure generation , though they purify themselves even as christ himselfe is pure , whilst such as know neither the sons of god , nor whose sons themselves are while they sin , are that generation that 's pure in their own eyes , though not yet washed from their filthiness , nor meaning to be so here . who ever walkes after the spirit , and no more after the flesh and lusts of it [ at it seems by that very text rom. . some do , to whom alone there 's no condemnation because no sin , for they are in christ & so out of the transgression , in the light , out of the darknesse , in but one of which a man can be at one time ] such sin not , who ever they be , unless t.d. i.o. and the whole gang of blind guides , who tell people that none but that person that christ appeared in a ierusalem , ever were , shall or can be fu●ly freed from sinning in this world , will [ being ●ore shooes , in that sink of sottishness ] run ore boots too , so as to say the light and spirit leads such , as follow and walk after it , into lust and sin therefore there are some that live without sinning . and this is one infallible argument from the very letter it self ( if it were not become now as a book sealed to the learned lookers into it that freedom from sin was attainable by the power of christs light , and the grace of god ( which alone even we say is sufficient to that end ) and was attained by paul and others then , and therefore may be now , even in this life , in that pan● declares concerning law of the spirit of life which is in christ iesus ( the head from whence , as the holy ointment , it runs down to the skirts of the garment , and as the unction ioh. . abides in his body teaching all things , ) it had made him free from the law of sin and death , of which law of sin and death he relates in that . chapter that he was once wretched by reason of its carrying him captive to it self , of its motions of sin working in him , and bringing forth fruit in him unto death , of its warring in his members against the light or law of god in his mind , by which he had the knowledge of sin in the very lust of it , as that he should not covet nor lust to envy , anger , uncleanness , &c. which the scribes and pharises mat. . and paul himself ( while a pharisee ) looking into the l●tter without only [ as he did from a child ] knew not till he turn'd to the light within and came to the law in the spirit , till he and it came to look each other in the face ; from which time , and not from his looking into the letter he saw the law in the spirituality , holinesse , righteousness and goodnesse 〈◊〉 , and [ for all his former formality and strict pretence to unrighteousness & profession of a letter ad extra ] his own meer naughtinesse and carnality , as that of one that was still sold under sin and a committer of it , in the sight of god from whose wrath that old drosty , dunghilly righteousnesse of his own phil. . which was not christs [ as t. d. blasphemously belyes it to be , p. . . pamp. ] could not deliver him , till he witness'd himselfe cloth'd with another , even that righteousness which is of god by faith in christ , not imputed onely , but imparted also to the true sanctification , as well as justification of every one that believeth , which passages nevertheless of that th chap. to the romans and that . of his d . ep. to the corinthians : our senseless seers have made , among others , one of their main common places from whence to prove the very contrary , even that there is no such freedom from sin , while in the body ; but that of necessity , it must be acted by the saints themselves , while they breath upon this outward earth : for [ say they ] if paul complained of a body of sin and death while he liv'd , and how he was sold under sin , and carryed captive to the law of it , and of the law of sin wa●ring in his members against the law in his mind , so that he could not do the good he should , but when he would do good , evill was present with him , and also of a thorne in his flesh , a messenger of satan to buffet him [ as he does cor. , , . &c. ] and all this after his conversion to his dying day : then much lesse can any other saints expect to be set so free from sin , by what power soever in this life , as to live and not sin , and such like ! but paul did so , therefore what man can do otherwise ? who can ever live and not sin ? thus they argue against qua. as a damnable sort of hereticks , that deliver a doctrine of devils , because they hold out , as attainable , that hellish thing , as they count it , call'd holiness , and such freedom from sin in this life , so as not to commit iniquity any more ; not considering all this while that paul in those terms speakes what he once was , [ yea even after his conversion to the light ] till sin was wholly subdued , by the light condemning it in his flesh and bringing forth in him judgement over it into victory , and not of what he was at the writing thereof , in which time he sayes the law of the spirit had made him free from that law of sin : not yet heeding at all that the thorn in the flesh was not a transgression , but a temptation , with which god exercised him , that he might shew the sufficiency of his own grace to support and keep him from transgression , even from that sin of being exalted above measure , and that no lesse then . years before he wrote this , and not just then when , or while he wrote it , much lesse a transgression that remain'd unmortified in him till his dying day . one argument more i shall urge from i : o's : own book thus viz : if perfect salvation from sin be the proper end of the scripture , and it be perfect to that its end , and does perfect it , and yet does what it does in this present world [ or nowhere ] to which it is accomodated only , and ceases to do ought into the world to come , then that perfect salvation must be wrought out by it , or here , or no where at all : but all the former are asserted abundantly ore and ore again as truth , by i : o : himself , ex : : : : : therefore the conclusion is consequently true that its either here or no where : again they all say in opposition to the pope , ther 's no purgatory in the world to come , therefore it must be here or no where , unlesse they know any other world between this present world & that which is to come , which middle world though i have heard some talk of a world in the moon , i am not yet acquainted with . there be some therefore that sin not , in whom the law is not transgrest , but sin condemn'd and judged in their flesh , so that the righteousnes of the law by christs power is fulfild in them , and they walk not after the the flesh but after the spirit , which is the end of gods sending his son in the likenesse of sinful flesh , and of his sending out his light into mens hearts , even that law of the spirit of life which is in himself , viz : to make men free from that law of sin and death , which sometimes they obeyed to condemnation , and to condemn sin in the flesh , and out of it also by his iudgment brought forth into victory over it , that his righteousness might be revealed , and the righteousness of the law , which he fulfilled in himself , might be [ by him ] fulfilled [ in us ] also : many more passages truly there are in t : d's : and i : o's : books [ besides these many that have bin spoken to ] some of which are worth no more [ being but confusion ] then confutation , and some of which also are not worth so much , and therefore i shall draw to an end [ making many books and much writing being wearisom ] but by these men maybe admonished what a meer fallible kind of guidance they must expect from their university admired leaders , while they hate the light of god in their own hearts , and hang only on their lying lips for their learning the plainsoul-saving truth of christ , finis . an additionall appendix to the book entituled rusticus ad academicos ; or , the country correcting the clergy . wherein in somewhat a smaller compasse , and closer circumference then that of the volume it alludes to , some few of those rabbinical riddles , which yet are obvious enough in the other , to any observant reader , are rendred more conspicuous to the observation of all ; to the end that all that have eyes may see , and a heart may understand , how the scribes and school-men are unskild in the scriptures , how the sun is set upon the seers , how it's night to the diviners that they cannot divine ; how the vision of all is become unto them as a book sealed ; how blindnesse has befallen the babel-builders ; how the race of the ( once reverenced and renowned ) rabbies is wrap't up in rounds , in their ( so much respected ) writings against the light ; how the doctors are doting on a divinity of their own ; the teachers and text-men tangled in their own talkings about their text , and the priests pull'd down by themselves in their own prate pretensively for i.e. pro scripturis but in very deed against both the very text , and the very truth it talks on ; how among the gameliels in general , but more particularly among those four choice ones t. danson , i. owen , r. baxter , i. tombs , ( who , as representatives of the rest , whose sense they speak , and in whose behalfe they reason , are reckoned with in the bigger book abovesaid ) ( ishmael-like every mans hand is against every man , and each mans hand against himselfe , r.b.i.t. sometimes confuting i. o and t.d. and these foure sometimes confounding and contradicting each man himself ; and in a word dancing the rounds together in the dark , tracing too and fro , crossing and capering up & down , in & out , and sometimes round about , in the wood of their own wonted wisdom , in the clouds of their self-created confusion about sundry doctrines , they concurre in together ( by the ears ) against the quakers . contradictionibus scatet spiritus enthusiasticus ; vnusquisque asslatum habet , ita faedè et apertè inter se aspiritu immundo committuntur ut vix duo eorum in eadem doctrinâ conveniant ; sed mirè digladiantes adversas et contrarias sententias quotidie venditant , etiam in nomine dei se aliquotiès mutuò devovent et execrantur , itaque ; nihil certi ab i● expectare licet . the enthusiastical spirit flows with contradictions ; so fowlly & apparently are they whifled by the evil spirit among themselves , that scarce two of them can agree in one doctrine , but clashing wonderfully , they daily vent opposite and contrary opinions , & often they even curse one another in the name of god , therefore there 's nothing certain to be expected from them ; quoth iohn owen , exer : . sect : . quid rides ( o sacerdos ? de te fabula narratur . in homine domini , ac in nomine domini ( saith the proverb ) incipit omne malum . by s. fisher. london , printed for robert wilson , . an additionall appendix , & c - that flood of follies and absurdities , that ( loud of confusions and self - contradictions , which diffuses and shatters it self up and down by plats in sundry showers thorowout the sun dry pages of these four mens books , every eye that reads them ( as they lye at a distance in theirs , and in mine , by which theirs is more largely answered ) may possibly not set sight on them easily : therefore i shall cull some few of them only out ( for the whole number passes my skill to cast account of ) and clap them a little closer together ; not so much to shame them as to honour the truth , which they would shame ; that they may be the more ready to be read , and apparent to the view of every ordinary reader ; that any ( save such as seeing will not see ) may see the sword of the lord already laid on the arm and right-eye of the idol-shepheard ; to the drying up of the one and the darkning of the other ; for perverting the right way of the lord , so that he not only seeth not the sun of righteousnesse , which he loves not that it should shine ( as elimas of old did not , for his seeking to turn away the governor from hearing the faith , acts . , , . ) nor yet the moon of so much as common sense and reason , but groaps about with him in the mist of his own muddy mind , so as to need some to lead him by the hand , and to shew him ( in answer to his question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) whereabouts he is , and what a shaking , sandy ground he stands on . self-contradictions , confusions , and rounds about iustification . . as to the doctrine of iustification by christ and his righteousnesse within us . . they tell us one while , that the . question debated on at sandwich , and held in the affirmative by the quakers , was stated in these terms . whether [ our ] good works are the meritorious cause of our iustification ? which is a lye with a witness , witnesse t.d. who tells it , p. . of his first pamphlet . otherwhiles ( to go round again ) leaving out the term [ our ] which quite alters the state of the question , and makes it altogether another , this truth is told us ; viz : that the terms of the . question were , whether good works be the meritorious cause of our iustification ? which was expressely affirmed by the qua : witnesse hen : oxenden iohn boys esquires ; mr. nath : barry , mr. thomas seyliard , mr. char ; nicolls ministers , a few ( of very many ) witnesses ( quoth t.d. in his epist : to the reader ) of the terms of the questions agreed to by the qua : who will free me ( and how well they free him let all the world judge ) from the suspition of a partial relator ; witnesse also t.d. himself , who ( if it be the same t.d. ( as no doubt it is ) who wrote both that book and the epistle , and narrative thereto annexed ) in p. . of the self-same book to the contradicting and confounding of himselfe in the former tale , together with those his own witnesses , tells all that truth that is last related . . they tell us one while ( that is , when we not only assert it , but evince it from the rule of contraries ) that its rank popery to say , good works deserve iustification . otherwhiles ( that is , when to the contradiction of themselves , they assert and evince the same from the same rule ) then ( to go round again ) it 's no popery ; witnesse t.d. who in p. . of his . pamphlet , sayes s.f. shews himself a rank papist indeed , in so arguing , yet p. . ( in proof of himselfe to be a good protestant , & no papist ) allows himself so to argue ; viz : evill works , which are the violation of the law , deserve damnation ; ergo good works which are the fulfilling of the law , deserve salvation [ adding ] that he knows no good works such ▪ but christs ; to which i answer , nor do i know any good works such , but christs ; [ and i adde ] i own all good works such , that are christs , and there t.d. dissents , in not owning all christs own good works such , but some only ( namely such as he did at ierusalem ) and some , even of christs own good works ( as namely , all such as he works in his saints , who works all their good works in them isa ; . . ) as no better then dung , losse , and filthy rags ; witnesse his blind blending of these two distinct businesses into one and the same ; viz : the righteousnesse wrought by men without christ ; and the righteousnesse wrought in men by christ ; or our good works , alias mans own righteousnesse , wrought only by men in their own wills , wisdome strength , according to their thoughts , imaginations , conceits , traditions , &c. without christs light and spirit ( which is that only the spirit calls ours , that is as an unclean thing , as filthy rags , isa : . . which god ( speaking to israel , that being ignorant of gods righteousnesse , went about to establish their own , rom : . . ) calls thy righteousnesse thy works , which cannot profit nor deliver ; isa : . , . and which paul , phil. . . stiles his own righteousnesse which was of the law , as in opposition to that of god and christ ) and those good works of christ in our persons , in performing whereof , the righteousnesse of the law is said ( though by christs power only ) to be fulfilled in us , rom : . . or that righteousnesse which is , though in the saints , yet of god alone through their faith in christ iesus the light , phil : . . for these two righteousnesses , the one whereof who is not blind may see to be only mans own , which is worse then naught , and avails not , the other only christs own , which must be of infinite worth , and desert to justifie ( as t.d. also to the further confounding of himselfe , truly confesses ; p. . . pam : ) from the dignity of the person or subject ( i.e. christ in us ) by whom it 's performed , t.d. confounds together , both into one and the self same , and consequently concludes himself unavoidably to be ( respectively ) both a self contradictor , and ( which is worse ) a most abominable blasphemer ; for if the righteousnesse and obedience that is by christs power performed in his saints persons , be both christs own , and yet mans own also . * then ( being one and the same individual righteousnesse ) it must have a mutual participation of the same properties and denominations , respectively , so that if christs own righteousnesse may be said to be of worth and desert to salvation ( as it truly is by t. d. himselfe then ● mans , pauls , the saints own righteousnesse ( which t.d. sayes was christs , received from christ , wrought by christ ) must be consequently meritorius also , and that 's a piece of rank popery , and wretched foppery of t.ds. own broaching ( who yet would father it upon the qua : ) which the qua : ( who own all mans own righteousnesse to be ( as the scripture sayes of it ) unclean , dung , losse , and filthy rags , and utterly unprofitable ) do as utterly abhorre , and so t.d. makes himselfe a merit monger , with a witnesse , such as never yet was found among the qua : that dying-qua : at dover himself , whom t.d. belyes in that particular , not excepted . and again , if mans , pauls , the saints own righteousnesse , may be said ( as it truly is , isa : . , . ( . . phil. . . ) to be unprofitable , unclean , dung , losse and filthy rags , then the self same which paul and other saints ( their own righteousnesse being no other then christs , then what they receive from him , and he works in them ( as t.d. sayes ) for their sanctification some of christs own righteousnesse , yea even that too which serves for the saints sanctification , and to make the saints meet for that possession , where ●no unclean thing must enter , * must be unprofitable , unclean , dung , losse and filthy rags , which is no lesse then point blank blasphemy : yea in expresse terms , p. . i deny our justification by christ in us quoth he ) by that righteousnesse in us whereof christ is the author ; as if that christ in us , and that righteousnesse of his in us , which is the same with that without us , deserved nothing . . moreover in saying there are two righteousnesses of christ , when as the righteousness of christ ( whether in himself , or in his saints ) is but one , he crouds confusion upon confusion , in the eye of every clear considerer of his inconsiderable stuff ; which cannot but see that what god joyns together as one , this he separates and puts asunder ; what is truly one ; and undivided as christ and his righteousnesse is ) this he divides , and distinguishes into two righteousnesses ; things meant by that one name of christ , his person and his operations in us ; the latter whereof he denys for righteousness to justification : but what things are truly and distinctly two , and ought accordingly to be , and by the lord are divided , separated and put asunder as mans , pauls the iewes own righteousnesse , and that righteousnesse which is of god by faith in christ , received from , and wrought by christ in his saints , which the scripture rom : phil. . opposes and speaks of as in contradistinction each to other ) these two t.d. and his brother builders whose work it is to build babel or confusion , as their reward is the division of their tongues confound and jumble both together into one . they tell us one while that truth christ tells his disciples , matth. . that except our righteousnesse exceed that of the scribes and pharisees , ( whose lives yet ( ad extra ) as to all outward appearance , were as exact , as they were strict in many religious observations we shall in no case enter into the kingdom . whereby they intimate we must live , walk , and obey gods holy truth and will , though by christs assistance , yet personally & more spiritually then they ; yea , they tell us what the gospel requires from us ( though it is to be done by christ in and for us ) is a more total abstinence from evil , and even lusting to it then the law , and so the gospel to call for more full self-denyall then the law , if ere we live ; the one saying thou shalt not commit adultery ; the other , thou shalt not lust ; the one , thou shalt not steak the other , thou shalt not covet ; the one , forswear not thy self , the other , swear not all ; the one , thou shalt not kill , the other , thou shalt not be angry without cause . otherwhiles ( to go round again ) they make the law require more full and exact obedience to god , then the gospel ; the law gives not life without perfect obedience ( quoth t.d. ) the gospel gives life upon imperfect obedience . . again , they tell us one while ( that is , when they preach to their people and see no quakers among them ) the same truths the scriptures tell us concerning god , that he is of purer eyes then to behold the least iniquity , that god , john . . accepts not , owns not , hears not sinners , says to such as work it , and depart not from iniquity ; depart from me all ye workers of iniquity , i know not whence ye are , matt : . . luke . . and though forgiving iniquity to the penitent , when they confesse and forsake sin , yet by no means clearing the guilty , while they lye in impaenitency under sin , exod . . that if the heart condemn , god in greater then it , and knows all , and what the light in the conscience speaks in way of that self-judgment , that 's placed in us , and seconds it to justification or condemnation , accusation or execusation , there needs no witnesse to convince a man ( quoth i.o. p : . . that it speaks it from god , it discovers it's author from whom it is , & in whose name it speaks ; so that if that ( as it does every sinner holds guilty , god , whose mind it speaks holds not guiltlesse ; yea , that he who justifies the wicked , & condemns the just , even they both are abomination to the lord , as pro : . . and much more of that sort ; i : e : when the qua : tell the same truths to turn men from all sin , which is transgression or iniquity [ for not the least sin is equity that i know of ] then , in opposition to the qua : they wheel about , and otherwhiles , as if god were another manner of god ; who , because its impossible by the power of his own grace to be fully freed , and perfectly purged from all sin here , will give indulgency to his sinning saints ( to go round again ) they tell us other tales of him , whereby ( if pro : . . be true ) they represent him as doing that , in the doing of which , he must be an abomination to himselfe ; viz : . that he condemns the just , witnesse t.d. who tells us , that here the best works , and personal performances of beleevers and saints themselves are imperfect , sin , iniquity , dung , losse , unclean filthy rags ( though done by christ in them ) and yet to go round again ) that god accepts , alias , is well-pleased , delights , and takes pleasure in both these beleevers and their wicked works ; witnesse the supralapsarian . predestination preachers , who represent god as loving of few only as iacob , hating most men personally with esau qua sic ) as men , the creatures of his own creation , to shew his wrath , power , soveraignty over them , as the potter over the clay of the same lump ( the mistery of which matters of iacob and esau , their meer mans wisdom sees no more into , then a moles eye into a milstone ) not onely before they had done either , but without reference to either good or evil foreseen to be done in time by either adam ( their supposed representative ) or themselves ; and the sublapsarians also , who represent god as ( by praeterition at least ) rejecting most on the account meerly of adams single act , without a respect to any personall actions of their own ; the least and best of which two do ( doctrinally ) make god a condemner for ever of millions of just innocents ; yea , very infants ( as they blush not to infer ) for one fault of their father adam , for whose only eating the sowr grapes , all the childrens teeth must be set on edge , contrary to what god sayes now , who will have that proverb used no more , but sayes as the soul that sinneth shall dye for his own , so every man only for his own iniquity , and not the son for the fathers , any more then the father for the sons . . that he condemns not , but clears the very guilty & justifies the very wicked and ungodly , & that not from for the qua : know that he justifies many ungodly ones from their ungodlinesse , they repenting , not resisting his spirit by which he would purg them , but giving up to become the godly whom only he hath chosen ps. . ) but even in the most wicked and ungodly actions , and even whilest under the guilt of most abominable transgressions , so wearying the lord , whom they speak well of sometimes as a god of true-judgment , with their evill words of him at other times , when they say , with the wicked priests of whom god by malachi complains ch : . . of such as do evil that they are good in the sight of the lord , and he delighteth in them , or where is the god of judgement ? as if he who changes not and said of old shall i count them pure , &c. mic : . . did change and become another kind of god at one time , then he is at another viz : to count men righteous , even while such treasures of wickednesse are in the house of their hearts , as render them no lesse then wicked , scanty , and abominable , and to count men as i know not that ever he did ) pure , with their wicked ballances , & with their bag of deceitful weights , while they are full of violence , and speak lyes , and their tongue is deceitful in their mouths ; witnesse not only all other his fellow pillow-sowers under their arms , and soothers up of sinners in their sins , and daubers of evill-doers with the smooth untempered morter of their peace , peace , when there is no peace ( saith my god ) unto the wicked ; but t.d. himself above all the rest , who p. . pam : . not only sayes , but still stands to it , and owns it or'e and or'e again , as grosse as it is , and iustifies it for truth , in his reply to r. h. who charges it on him [ justly ] as a grosse absurdity , which i have above also more at large replyed to that david , even when he was guilty ( mark that ) of adultery and murder ( such sins as for which the scripture , when he lay impenitent under them , denotes and excepts him as a man not upright , a despiser of god and his commandemenes , a doer of evil in his sight , sam : . whom god also had not mercy on , but did both condemn and severely judge with no lesse then hellish horrors for his filth & blood-guiltinesse , till he had repented for it , and was throwly purged from it , psalm . ) was not in a condemned , but in a justified estate . so that the sum of t.d. and those doctors doctrine that side with him therein , is this ; viz : ( to begin the dance right ) david while he commited adultery and murder , not repenting , was guilty before god , and consequently not just , nor justified , but condemned , for whom god holds not guiltlesse , but guilty , they are not justified , accepted , acquitted , absolved , approved ; but , which is all one , accused , reproved , condemned in his sight ; yet [ to go round again ] david while he committed adultery and murder , [ not yet repenting ] was not guilty before god , but held guiltlesse , not condemned , nor reprobated , or reproved , but cleared , acquitted , absolved , excused , approved ; for between the two slates of guilty and not guilty , non datur medium . contradictions , confusions , and rounds about liberty of conscience . ii. as to the doctrine for liberty of conscience , and against persecution for cause of conscience in matters of religion . one while they tell the world the doctrine and practice of rigid imposing upon any sub penâ , or persecuting any tender consciences for beleeving , and living according to their conviction , or denying to beleeve or live contrary thereunto , is a bloody tenet , a way to make more hypocrites , that for fear will conform to what they beleeve not to be truth , then true christians , an evident note of a false church , and antichristian ministry that is degenerate and apostatized from the true pure primitive church of christ , which never did compel any by force and violence to be christians , but rather suffered all sorts of sorrowes , and bare all manner of abuses from the whole world of false worshippers , whether heathens or nominal christians , barely for confessing to the truth of christ , and testifying against the evil lives of all christs enemies , whether such as hated the very outward name of christ , or such as named his name , and yet departed not from iniquity ; and were every where cursed , yet blessed the cursers of them , prayed for such as persecuted them , intreated those that desamed and ill-intreated them , and were patient & silent , when reviled and buffeted , beaten , banished as vagabonds ( because for truths sake they often left their own homes and had no certain dwelling place ) as seditious , tumultuous , disturbers of the peace because they peaceably went into synagogues to reason and preach the gospel of peace ) as turners of the world upside down , because they sought to change men from their evill manners , foolish customs , vain inventions , and wicked wayes , that were abominable to god , and to bring them to repentance from their dead works and worships , in which their souls could never live , to worship the living god , who is a spirit , and not tyed to places , in spirit and in truth in the inner parts , and to turn all men from the darknesse wherein they lived in the world without , to the light of christ within themselves , and from the power of satan unto god. sometimes i say ) our great gamaliels not only grant these things , but also give them out for truth to the civill powers of the earth , most especially then and that with no small greedinesse , when the clergy of one kind feel themselves begin to be griped under the greedy clutches of the clergy of another colour , when they are likely to be imposed upon by others , and to be clapped down under hatches by the clerical cruelties of each other respectively ; as for example , where ever the papal , or roman , or else the presbiterian primacy keeps the keys , & spreads their black eagles clams over all others , & hath the power of permitting or poenal imposing , there the prelatick pastoralty pleads his priviledge to have the liberty of his liturgy ( he behaving himselfe no otherwise then peaceably ) among them . where the episcopal priesthood holds his hierarchy , and is supream there , as the papal would willingly have his liberty ( and i blame none , neither iews , turks , nor heathens for desiring the like , to walk every one in the name of his god , mich ; . ) soth that right-rigid scottish presbiterian race , and that mongrill seed of loose independentpresbiters , are more loud for liberty then any other sort of sectaries ( so called ) whatsoever , who do all no lesse rationally then they [ they demeaning themselves peaceably ( as the very principle of the quakers binds them to do to all men ) require each the peaceable enjoyment of his religion , church-ministry , fellowship , faith and way of worship under them ; when the rabbies are ready to be ridden one by another ( witnesse the outcries once of new-england against old , when under the heat of far lesse persecution from the bishops , then they have acted since themselves . old england it self was too hot to hold them , also the present pleadings , not only for their directorian liberties , but ( turpe et miserabile ) their very livings , tythes , preferments , and their places , now the common prayer book priesthood , whom they unhorsed , hath his foot in the stirrup again , and may not unlikely push the presbiter besides the saddle ) then , oh then , what hue and cry against the bloody tenet of persecution , and grievous groans for this desire of all nations and people , liberty of conscience , liberty of conscience , do we dayly hear from smectimnuus his own , as well as others mouthes . otherwhiles again , yea ever when the clergy of any one colour , hath by either craft or conquest catcht the keyes of the kingdome , and atchieved the holy chaire , they straightway clap their cruell clawes upon them , to the keeping down by force of armes more then arguments all liberty for any consciences but their own . then ( to go round again ) come let us sing a new song , behold cry the counsellers of egypt , the people of the children of israell are more &c. exod. . , , . as pharoah said unto his people , behold , the people of the children of israel are more and mightier then we . come on , let us deal wisely with them , lest they multiply , and it come to passe , that when there falls out any war , they joyn also unto our enemies , and fight against us , and so get them up out of the land. therefore they did set over them taskmasters to afflict them with their burdens , and they built for pharoah treasure cities , pithom and raamses . then they set taskmasters . then say the sanballats and tobiasses , the ammonites and ashdodite , as they neh. . , , , , . but it came to passe that when sanballat heard that we builded the wall , he was wroth and took great indignation , and mocked the iews . and he spake before his brethren , and the army of samaria , and said , what do these feeble iews ? will they fortifie themselves ? will they sacrifice ? will they make an end in a day ? will they revive the stones out of the heaps of rubbish which are burnt ? but it came to passe that when sanballat , and tobiah , and the arabians , and the ammonites , and the ashdodites heard that the walls of ierusalem were made up , and that the breaches began to be stopped , then they were very wroth , and conspired all of them together , to come , and to fight against ierusalem , and to hinder it . and our adversaries said , they shall not know , neither see , till we come in the midst among them , and slay them , and cause the work to cease . then call they out for the help of prisons , and punishments , cruel mockings and scourgings , pillorings , gaggings , draggings before rulers , accusations to magistrates , condemnings at iudgement-seats , cutting off ears , slitting noses , fines , confiscations , stockings , & stonings , beatings , buffetings , brandings , borings , banishings , hangings , burnings , as men no more fit to live among men nor on the earth , of such as conforme not to their conceits , as fall not down before what ever golden image they set up ; then the priests and prophets like those mic. . that cryed peace , peace , begin to bite with their teeth , and to prepare war against all whose consciences cannot own them as their own and christs ministers , so as to put into their mouths , then away with all such fellowes from their families to courts and consistoryes , holes and dungeons , haile them from their houses , tear them and theirs to pieces for our tithes , spoile and make havock of their goods , let their relations perish and beg their bread , let their children be fatherlesse and their wives widows ; this and the like divinity is divined out from among the divines , to the contradicting of themselves as to that doctrine of liberty of conscience , they were most devoted to , while they remain sufferers under one another ; witnesse ( as i said ) the sad sufferings of several of truths truest friends , not only to bloody whippings , beatings , banishments , and bonds , but also to the death of their bodyes by hanging in new-england of late , who had , not long since , fled out of old-england for their conscience sake , and for fear ( comparatively to their own fearful fleaings of christs flock ) of but a few flea-bitings by the bishops , witnesse also what i. o. himself , an high-priest who soon forgot that ere he was clark , not only did in his vicechancellorship , but also would have had done , had he had his own will , who when by his loudnesse for it , he had got not only a liberty for his conscience , to very loosenesse and licentiousnesse , but also a large livelihood for his own carkasse , not only many other wayes abused the qua : who disturbed nothing but that in every one that will be destroyed ; but also in the place aforesaid , exer : . s. . bespeaks the whole world on behalfe of that innocent people , for nothing but teaching that innocent doctrine of freedom from all sin , & perfecting holinesse in this life ( which t.d. and t. rumsy also wish as well to , as to any doctrine of dev●ls . by which name they also call it ) to this tune , fanaticos non esse perfectos testimonio sunt illorum menda●ia , fraudes , scelera , hypocrisis ; iis vero qui immunes se esse ab his omnibus aliisque pe●catis vel levissimis impudenter gloriantur , punitiones et incarcerationes , quas akatastasia sua sibi ultro accersunt , esse debeant ; that the qua : are not perfect their lyes , frauds , hainous crimes and hypocrisies do testifie to us , but to them who impudently glory ( so indeed the qua : do not but assert that freedom attainable ) that they are free from all these and other sins , even the least the more purity it seemsmen come to the more to be punisht with him punishments and prisons , which by their tumultuousnesse ( such as that of paul and other apostles , cor. . were proved to be christs ministers by ) they voluntarily pull on themselves ( as the saints and christ ever did by exposing themselves to their malice for mens souls sakes ought to be ; for which wickednesse of working & wishing that evil to others , which they would not , when they were under others willingly have done to theselves , hath the lord who avengeth the cause of his poor people , who had rather suffer persecution ever , then either act it themselves , or wish that any for meer conscience ( though blinded ) should suffer by it ; yea god , who judgeth all truly according to their own false judgement of others , justly meteth out to that hypocriticall generation , that with capernaum clim'b up to heaven in forms and fair words , and fine shews , but are now brought down to hell , the same measure they meted to his people , and will i doubt not in due time ( except they yet repent ) do the like to those holy hypocrites of new-england : and let those priests , who have now the preheminence , take heed of pushing too hard against the pricks , is my desire to them for their own souls , who are every way concerned to be wary of that wonted way of wearing out , wearying and worrying of christs little flock for not feeding and cloathing , with their fleeces , such shepheards , as do not feed them : and that the king and all the powers that subordinately act under him , may so far know in this their day what makes for their externall , internall , and eternal peace , as not to be found fighters against god , nor to touch those anointed ones , for whose sakes god hath of old , and will again rebuke great kings and nations , whose true intent is not to use any carnal weapons against any , but to let his prophets , lambs , and little ones alone to live a peaceable and quiet life under them in all godlinesse and honesty , as 't is the best good i can , so 't is the worst hurt i do wish to him and them : for of a truth the lord himself is risen up for the help of his own seed , against all that slayes it , and if they hearken to the hasty hue and cry of such priests , as cry out to them for help against his saints , when the lord ariseth once more against the house of the evil-doers , and against the help of them that work iniquity , and stretcheth out his hand again ( as undoubtedly he will do to deliver his ransomed ones that are found in innocency toward the king and all men , both he that helpeth shall fall , and he that is holpen shall fall , and they shall all fail together of their expected ends , and aim to root out the seed of israel , for the mouth of the lord of hosts hath spoken it , isa. . , . be wise now therefore o king , be instructed o ye iudges of this english nation , serve the lord with fear , and rejoyce before him ( in this day wherein he hath lifted up your heads ) with trembling ; oppose him not by your interpositions and impositions in his own court , which is the conscience , for let heathenish people rage and imagine what they will , let earthly kings set themselves , & rulers take counsel together as they will , it s in vain if against the lord , and his anointed christ jesus his son in his saints , whom he will set as his king in the conscience , and in his holy hill of sion : but rather kisse the son lest he be angry , and ye perish for ever from the way of your own peace , for if his wrath be kindled , yea but a little , blessed are all they only that trust and hope in him , psal. . contradictions and rounds about the modern infallible teachings of gods infallible spirit . iii. as to our doctrine of the present guidance of christs church and ministry by his own infallible spirit ; they tell us sometimes , or at least yeeld to us when we tell them , that at this day they only , that are led by the spirit of god , are the sons of god , that if any have not christs spirit , and the guidance thereof , which is an infallible spirit and guidance ( for we know no fallible spirit that he hath , nor fallible guidance that that spirit hath ) which leads undoubtedly all men and ministers that follow it , and not the lustings of the flesh against it , into no sin , out of all errour , into all truth , being truth it selfe and no lye , and that some there are now , that are led of that spirit , and walk after it , and not after the flesh , as then there were , rom : . gal : . by and by ( they finding themselves erring and contradicting one another , and no betier guided in things of god then by their own thoughts , uncertain conjectures , crooked conceits , whereby they crosse one another in their several senses & meanings , about the one mind of christ , in that one writing , which they call their rule ) because they follow their own flashy fancies , and not the spirit , and measuring all others by themselves ( to go round again ) they tell us another thing , and make it no lesse then a matter of meer pretence and high presumption , not so much as safely to be supposed that a man should be now theopnuestos , divinely inspired , or infallibly guided by gods spirit in these dayes , as it that spirit did not continue his infallible , but afforded only some kind of fallible guidance to his church & ministry now , and led them , as r.b.i.t. also say the light within did the heathen p. . in somethings well , in most into crooked and dangerous wayes , and that makes these men sometimes bid men attend and sake heed to it , sometimes again ( cane pejus et angue ) reject , detest , and take heed of it , as i shall shew more by and by ; witnesse i.o. in the places above talkt with , where he talks down all divine inspiration and guidance now a dayes by the infallible spirit , as matters but falsely pretended to , p. , . . . &c. and t.d. who denys his own ministry to be infallible and thereby proclaming those to be but fools who follow it , accuses the qua : of falsehood with a witnesse , for once offering to affirm this truth that theirs ( which yet is truly christs ministry ) is infallible : as ( quoth he ) to the infallibillity of their ministry , jurates of sandwich will testifie that they did affirm their ministry to be infallible : which if it were not ( say i ) i would yeeld our selves to be as very fools who suffer for it , as those would be who also suffer for attending to it . contradictions , confusions & rounds concerning the large love and rich mercy of god to all mankind . iv. as to the doctrine of gods great grace , universal love , and rich mercy to all men , they extoll it in their proclamations of it one while as an infinite , boundlesse , bottomlesse bounty , matchlesse mercy , endlesse large love , exceeding rich grace , lifting up their voyces among all people to this , or the like tune ; o the rich , infinite , unexpressible , unconceiveable , incomprehensible love of god in christ iesus to all mankind , to the whole world , so hath he loved the world ( a sic without a sicut ) that he gave his only begotten son that whosoever beleeves in him might not perish , but have everlasting life : god sent not be son into the world to condemn the world , but that the world through him might be saved , he is not willing any one of you should perish , but that all should come to repentance , and be saved in the acknowledgement of his truth . therefore ho every one that thirsteth , come ye to the waters , come and buy wine & milke , but without mony , without price ; god is free of what he hath ( onely the priests ( that have freely received , and should as freely give ) give them their fees , let them have money , and price , and pay , and augmentations , and maintenance enough ) god looks for nothing . come unto christ all ye that labour and are heavy laden , here 's rest for all your souls : the spirit and the bride say come , and who ever will , let him come and take of the water of life freely : obje : oh but we are sinners , will god own us ? answ : art thou a sinner ? then who ere thou art , thou art one of those christ came to save become to save that which was lost , to take away the sins of the world . obj : oh but we are great sinners , wicked wretches , such as never were the like , multiplying sins , transgressions , is there any hope for us ? answ : if we confesse our sins he is faithful and just to forgive them , pardoning iniquity , transgression and sin , christ hath received gifts for the rebellious , he tasted death for every man , he is a propitiation not for some only , but also for the sins of the whole world ; he opens the door of salvation to all , his tender mercies are over all his works , he delights to magnifie his mercy above all ; it rejoyceth against judgement ; come all and welcome , none shall be cast off in any wise that come to him , he would have all to come , he is not willing that any should perish : behold i bring you glad tydings of great joy to all people , a saviour is borne unto them , from god , there 's peace proclaimed , good 〈◊〉 towards men ; though they are enemies to him by wicked works , yet god is in christ reconciling the world to himselfe , not imputing trespasses to any that will be reconciled unto him : he swears that he hath no pleasure in the death of him that dyeth , but had much rather that the wicked should turn from his wickednesse and live , and therefore he hath sent his son a light to the nations , and so to be his salvation , even to the ends of the earth , and this he also declares to men as his good will to them all , and calling to all to look to him and be saved , universally , freely , truly ( without mockage ) tendering peace to all , offering salvation to all men , intending no otherwayes then he sayes , that every individual that turns to him shall have it , and hath wrought in them to will and to do , and now would have them will & do , hath given every one a talent , in which trading he shall enter into the joy , but being unfaithful with , and not improving , thereupon only they are shut out ; and abundance more of the like , which is all precious , and the plain truth of the scripture , which they call the revealed will of god , according to which only we must judge of gods mind to man-ward . otherwhiles again , that is , when the qua : come to question them before their people whether it be so in very deed or no , as they say , that god is so much more prone to mercy then severity , and is so truly loving to all mankind , to all sinner ( and so consequently to all men , for all are but sinners ) provided they accept his grace given , and improve it , & be not wanting to themselves , and come to him , & whether he would honestly & heartily ( as he says ) that all should come and would come , and would not have them , ponere obitem , hinder their salvation , and put it away from them , and that god as truly intends their good , as they extend the newes of it , if men refuse not the offer and would indeed have them accept of the offer and not slight it ? then o come let us sing a new song ( to go round again ) the divine doctrine of gods universal love is drawn in again , as damnable heresie , and his grace niggarded up into a corner , and his mighty mercy diminisht into a mite , and a tale told us that this is but a generall outside profer , he intends not truly that all shall come to him by repentance , and have benefit by the death of his son , he dyed not for all , but though it s said all , every man , by all he means but a few , and he hath not put all so much as into a capacity , or common possibility of life by his son , nor into so much as an ability to come to him , the most can't chuse life that they may live , they may chuse death that they may dye , and must chuse that , being afore of old ordained to condemnation , and so though mercy and misery , blessing and cursing be set before them , and they bid to chuse , yet their wills must of necessity chuse the curse , having it not wrought in them ( as a few have ) so much as to will and to do any good , and so though they have good and evill to chuse , which they will of the two , yet when all 's done , as the case is , they must ( hobsons choice ) cleave to the evil , and chuse whether they will have that or none , having not only no arbitrium liberum , but not so much as liberatum , they are yet lockt up to a post by adams fall years before they were born , and were never unloosed to this day , nor ever must be , so as to be at liberty to come when they are call'd , and yet must be condemned too for not coming . they have enough given them to leave them without excuse & damn them , but christen sub nulla considerationem , quoth i.o. exer : . christ in no case hath given a saving light to all , nor god grace sufficient to save them , unto them all : christ , comfort , that 's the childrens bread , it belongs not to the dogs , christ dyed and is given only for the world of the elect that beleeve , but the most not only do not , but cannot beleeve ; and besides there 's no saviour for the most to beleeve in ( as theirs being sent in gods love but to a few , so that if the most , if all should beleeve him to be theirs , the most must beleeve a lye , for 't is not so , yet ( to go round again ) this withall they must know that they must be condemned for not beleeving a lye for not beleeving that , which if they should all beleeve , the most must beleeve a lye ; for he that beleeves not is condemned , because he beleeves not in the only begotten son of god , and this and no other thing is their condemnation , but because christ is come a light into the world , and they come not to it , beleeve not in it , but love the darknesse more then it otherwise christ came not into the world to condemn the very world ( which is condemned ) but to this intent that the world throw him might be saved . and ( to go round again ) though they are sent to make such fair proffers , promises , and large proclamations of gods love , yet this is but his revealed will , he does but do this to make men beleeve he is so loving to them , as to give his own son for them , that if they beleeve it not as he knows they cannot , faith being his gift , and that which he will give but to few , and leave the most unable to beleeve ) he may come the more in wrath against a hundred to one of mankind , and take vengeance on them for their not beleeving that false testimony , which in his revealed will he gives by us of his son , but he hath a secret will , hidden from us , wherein he far otherwise peremptorily decrees , that b●● few only shall be saved , and this ( though hidden from us ) we declare to be of the twain the very truth indeed . cum multis aliis ejusdem furfuris , quae nunc prae scribere longum est . just as if , a thousand men fast fettered up in prison , standing all condemned to be hanged , a messenger should be sent from a king , in whose power it is to save or slay them all on what terms he pleases , to proclaim the good-newes , and the glad-tidings of pardon and life to them all , and the wonderfull mercy of the king to them all , as one more prone by far to mercy then wrath , in such wise and to such a purpose as followes : o ye poor undon lost men , ye lye now at the mercy of the king , dead men all , but behold i am come from him to bring glad tidings of great joy to you all , lift up your heads , chear up your hearts , the king that he may shew he delights more in saving then destroying , in mercy then wrath , though for displeasing him , not personally , but paternally , in your fathers loins , he has advantage to cut you all off , yet he is resolved to save one of you and hang but , and he would every man of , you beleeve it for himself that its he in particular he comes to , and not to the rest ; and yet to go round again ) conditionally that every man of you beleeve it for himself , it is to every such individual indeed , & consequently both to one and all the rest , and if ye all unloose your selves out of the chains and come away ( but that ye can't do , and 't is not his will ye should , and none must give you the keyes ) ye shall all be spared , and i know not which that elect one is for my part , nor which of you all it is he in tends absolutely to spare , that lyes in his secret will , but i am sent with his revealed will to tell you that he that can beleeve it , it s he that is to be favoured ; he is the man who ere it is , and though ( i am sure his love ) is to but one , and are peremptorily , personally , possitively ordained to dye ; yet ( to go round again ) if ye all beleeve his love to you , ye shall all live , if any dye 't is his own fault , because he beleeves not the kings love to him , and comes not away out of his fetters , and nothing else , and though he can't come out of his fetters , yet let him know its but just that i should leave him there because his father offended the king before he was born , it s enough for them that he is so rich in mercy to the whole thousand , as to save one , and proclaim salvation to all , with no intent of pardon , that he may take the more advantage on the rest by their refusal to come , when they cannot , to do execution on them with ten fold more wrath , rigour and severity , then if the pardon never had been proclaimed to them at all . in much what such a rambling , confused , self-contradictory manner do our nationall-messengers and ministers of gods grace ( consideratis consider●ndis ) hold out their gospell to all men as embassadours from god to them all. one while extolling , & extending it over all gods works to all men , and otherwhiles , when they have carryed it about long in a vast circuit and circumference of commendatory conference ( to go round again ) in their niggardly news-books they wind it about , and wrap it all up within the narrow corner of their conceited wheel , within a wheel , or little world of a few elect ones only , extenuating it till they allmost quite extinguish it in their talk , & preach it welnigh into nothing : witnesse i.o. ( as is shewed more at large in the book aforesaid ) and t.d. also telling us indeed that god offers salvation to all men , but intends it only to a few . contradictions , confusions , and rounds about the doctrine of perfect freedom from sin attainable in this life . v. as to salvation from sin in this life , which christ gives to all that follow him in his light . one while they teach it to us themselves as attainable here by the grace of god , as the qua : do , in these or the like deliveryes of themselves in their preachings and writings according to the scriptures ; people ye must deny all ungodlinesse and worldly lusts , and live godly , righteously , and soberly ( mark ) in this present world ; the grace of god that bringeth salvatioe to such as take heed to it , and receive it not in vain , appears to all men , and teaches them so to live , but that they turn from it and turn it into wantonnesse , and if we walk in the light as god is in the light , we then have fellowship with him ( who hath none with sin and sinners ) and not only so , but also the blood of iesus christ his son cleanseth us from all sin , and though we cannot say we have no sin , since we and all men have sinned , yet if we confess our sins god is faithful not only to forgive us our sins past , but ( which is a further matter ) to cleanse us from all unrighteousnesle : having therefore such promises let us cleanse our selves from ( mark ) all filthiness of flesh and spirit ( who knows any more then all ) perfecting holiness in gods fear ; the blessed men , psal. . . are the saints or holy ones that do no iniquity but walk in gods way and though ye think well of your selves because your sins are little , yet no sin is so little , but if liv'd & died in , its damning , therefore take heed of the least iniquityes , & while ye have time and space given you to repent from them in , leave , forsake , foregoe them , live according to the scripture , which allows of no sin , which is written that men might not sin , which is able through faith to make a man of god perfect and wife to salvation from sin , which is perfect to its own end , which is salvation , which end it attains not hereafter ▪ for its of no use then , and therefore must do it here , or no where , so that if you dye in the least of your sins ( unrepented from ) better ye had never been born , for there 's no purgatory in the world to come as the pope sains , but as the tree falls it lyes , as death leaves you , judgement finds you , if ye lye down in your graves in your sins , you will rise out of them full of sorrowes : listen unto christs ministers , who are given for the work of the ministry , for the perfecting of the saints , the edifying of the body , till we all come to a perfect man , to the measure of the stature of the fullnesse of christ himselfe , so as to be as he is in this world , and whoever saith he abides in him ought so to walk as himselfe walked in whom was no sin : and who hath true hope in him purifieth himselfe as he also is pure ; and a multitude more sayings of like sort we may hear them utter . otherwhiles ( that is when the qua : call men to the same living without sin , telling them these things are possible to be done by gods grace , who of his good pleasure hath wrought in men to will and to do , so that by the power and sufficiency of that they may now work out their own salvation , if they neglect not this day of gods long suffering and salvation , wherein god would succour them if they will , and that god requires not by either his ministers or their scriptures , impossibilities from his creatures under such paenalty as eternall damnation if not performed ) then ( to go round again ) they tell us other matters , which ( as contradictory as they are to those above-said ) we must notwithstanding ( or else be held for hereticks ) believe from them to be the truth , viz. that t is most false to affirm that the scripture ( the perfection whereof they plead to lye , in nullâ aliâ re , in no other thing then its sufficiency to its end , which it can't attain hereafter ( if not here ) sith there it ceases as to all its uses ) either doth or can obtain its end ( which end they say also is salvation from the sin that destroyes the soul ) dum in hoc mundo haremus ( so sayes i. o. ex. . ) while we have a being in this world. then they make as if the ministry of them who wrote the scriptures , were such as their own is , viz. a meer antick mockage of men , a conclave of contradictions , confusions , absurdities and rounds , a ministry of flat falsities ( not to say fooleries ) a mad-message of impossibilities , wherein they stand all their dayes calling upon all men for money ( as homines domini ) in nomine domini in the name of god on pain of his eternall displeasure and their demnation , to do what they are to believe to as an article of their faith on pain of the hereticks condemnation , all men can never possibly do , god empowering but very few by true grace to do ought at all of what he requires ; nay not empowering any one at all to do all that , viz. to cease from all sinning against him in the time of this life , wherein he requires it to be done by them ; as being never possible to be done in that to come if neglected here : yea then the doctrine of full freedome from sin here is contrary to the tenour of the scripture , ( quoth t. d. ) yea in short no better nor worse then a very doctrine of devils ( quoth t. d. and t. rumsey both in their book , which is so largely answered already in mine above said . ) so then we have the ministers mind in this poynt tripliciter or rather quadrupliciter at least about the time of the saints perfect purgation from all sin . first , it is somewhere that they all confesse at first . secondly , 't is not here in this world , ( cry they ) that comes too near the copyhold of the qua : and we would not be ensnared with their beguiling doctrine . thirdly , 't is not in that to come ( cry they ) this puts us poynt blank into the purgatory of the pope : we must beware of that , lest fleeing too farre from the qua : snare we fall into the papists pit . fourthly , 't is not in any world between this and that to come , for there 's no such middle world that we know of ; therefore fifthly , ( to goe quite round to where we were before we began , for incidit in seyllam qui vult vitare charybdim ) it 's somewhere ( as we said at first ) but we know not where ; which ( to go round again ) is as much as to say ( for ought we know ) just no-where at all . howbeit some are not so well aware yet of the traps they talk themselves into thereby , but that they will be taking on them precisely to determine where it is when we closely urge them ; but their testimony hangs as handsomely , and is as well tangled together as the links of a pair of pothangers , where of every one draws a different way from another , for some if askt when the full purging is ; it is ( say they ) while the soul is passing between here and heaven after its departed from the body ; this as a. p. informes me was t. ds. answer to l.h. when askt at sandwich in an assembly of many the precise time and period of the perfect purging ; so making a purgatory after death notwithstanding , which it seems is in the aire , and therein only different from the popes , which is seigned to be under the earth : others that i have put the question to , say t is a little before the soul departs out of the body , to whom when i have redoubled my query thus ; if a little before the soul depart why not a little sooner , sith before is but before let it be a longer or a lesser while ? and if a minute , why not an how ? if an hour , why not a day ? and so ( caeteris paribus , the same means attended to ) why not a month , a year , and years , many as well as few ? i have received no answer and good reason why , because there 's none to give ; and so we take it for granted from them that it 's before death , however as we say ( if at all ) though these contradict t.d. who sayes , with the pope , it 's after death : others not knowing which to say , seeing according to our argument , which is thus , viz. perfect purging , if at all , must be in this world as the qua ; say , or in that to come as the pope says , who seigns a purgatory there for the remnant of sins that remain unpurged away here , or else in another world , betwixt this and that to come , which chimara who ere heard of ? being now somewhat wary left if they say before the soul go out , which is in this world , they yield to the qua : and if after it 's gone out which is the world to come , they appeare too near a kin to the pope in his poynt of purgatory , affirme it to be in the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or moment or instant of the souls departure , which is not in tempore it seems , not in any time at all , but in instanti , and so sith instans non est tempus , but as it were punctum temporis , the instant being but a poynt of time and not properly time it self ; it seems that accidit in puncto quod non speratur in aevo . that happens in a poynt of time , which could never be so much as hoped to he attained in all the life time before . thus the divines dance between this world and that to come , not knowing yet where purgatory is , nor daring to say distinctly one thing nor other , whether here or hereafter , in this world or that , hovering like caesar at rubicon with one foot over the dore sell t' other on this side , one in , t'other out ▪ one in that world , t'other in this world , saying with him yet i may go on , and when afraid , yet i may go back ; so 't is somtimes one way , then another , somtimes both wayes , the and t'other ; somtimes one , o' th' two , take either , somtimes 'twixt both worlds , in neither ; some say 't' si'th ' aire , some say 't's i' th' earth ; of knowledge where 't is there 's a dearth . some say 't's here , there some , some ( o riddle ) nor here , nor there , but just i' th' middle . contradictions , and various self-confutations , absurdities , riddles and rounds about their rule of scriptures . v. as to their doctrine about the scripture or letters , and not the spirit and lights being the word of god , the fixt , firme foundation , stable standard , truest touchstone or tryall of all truth , only sure , inalterable , invariable , infallible rule of holy life , they tell us one while not the light within , but the hebrew and greek texts and transcripts only . and those at least ( though no translations , but as agreeing therewith ) are all those things abovesaid , that one only lydius lapis , unchangeable measure for all doctrines , spirits , faiths , truths , and things of god , and sayings to be measured by , yea both it self , and its own sayings also ; the word of god properly , the foundation , rule , inalterable and unaltered in so much as points , tittles , iota's , or losse of one letter or syllable , and what not ? quarrelling with the qua : as siders with papists in denying it only to be all this , and for calling it a nose of wax that is flexible , and may be twined and wrested by mistakes and mistranscriptions ( as themselves confesse it may by many mistranslations and for calling it ( as i.o. himself calls that most ancient translation of it , the septuagint ( therefore see what an infallible rule and word of god poor people have that know not heb. and greek ) a lesbian rule , &c. witnesse i. o. whose businesse in all his book above mentioned is to prosecute the proof of the scripture in those and the like particulars , and t. d. in his books , where he disputes the scripture to be the word of god , and only rule of faith , and life , and that there 's no other standing rule but the scriptures , p. , . pam. p. . . pam. otherwhiles , yea no further off then in the self same books wherein they prosecute the proof thereof , yea and t.d. no further off then in one of the self same pages , wherein he begins his discourse with me about it ( to go round again ) they plainly enough confesse the scripture to be neither the word of god nor the rule , witnesse t. ds. words , who , when told what the scripture is , viz. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter , writing that holy men wrote , replies you cannot think us so silly sure as to affirm the scripture in that sence ( which yet is the only sense in which it can properly be called scripture ) to be the word of god , but we mean the matter contained in the scripture ( which is another matter then the scripture ) whether that be the rule of faith or no : witnesse also i. o. who ex. . . sayes scriptura non verbum dei vocatur formaliter quatenus scripta &c. the scripture formally considered ( and if not so , not properly ( say i ) for forms dat esse , et est id per quam resest id quod est , is that by which every thing is what it is ) is not called the word of god. and yet ( to go round again ) p. . if the scripture be what it reveals and declares it self to be , it is then unquestionably the word of the living god , for that it professeth of it self from the beginning to the ending , and exer. . s. . scripturam saepius eo nomine a spiritu sancto indigitari cuivis eas vel leviter inspicienti fa●ile apparebit ; that the scripture is very oft specially pointed out by that name is plain to him that but lightly looks into it . exer. . s. . scriptura verbum dei est , locis poene innumeris verbum dei dicitur . the scripture in well nigh innumerable places is called the word of god , joh. . . ( a text that vel leviter inspicienti touches on no such matter ) and yet ( to go round again ) in the self same section , in the very next clause , for all those innumerable places ( if there were , as there are not , so many in the book as the scotchman said ) ubi verbum dei ennarratur promulgari , &c. where the word of god is said to be preached , publisht , multiplyed , received , that most holy truth it self , which is in mens hearts , and is the matter of it , is , but the scripture ( formaliter ) formally considered in no wise is intended : and yet ( to go round again ) exer. . s. . fault is found with the quakers by i. o. as meer seigners from them of that verbum internum or inward word they talke of because they do no more then i.o. does i.e. not own the scriptures to be intended in those well nigh innumerable places , but that holy matter , truth or word the scripture speaks of as nigh in the heart ( of which i.o. himself ex. . s . sayes also thus , verbum quod in nobis est , &c. the word in us is that word of faith the apostles preach ) which well nigh innumerable places also i. o. himself sayes cannot be intended of christs person neither , quoniam autem millies fere mentio facta est verbi dei , &c. because there is well nigh a thousand times mention made of the word of god , and its preaching publishing , receiving , in those places which can't possibly be meant of the person of christ and the qua ; will not acknowledge the scripture as intended there neither , they carve from thence and wrest from thence i know not what internall word , of which they are possessors in chief & haeredes ex asse of such as held it shut up among themselves of old : so shewing himself to be none of those disciples of christ , among whom his testimony is bound , and his law sealed up , and hasting in his haughty mind to quarrell with the qua : for that which is no fault ( unlesse it be his own also he proves himself to haeves ex asseitlorum quos tenebrae antea inclusos tenuerunt , who were justly shut up in groapable darknesse for despising the true light , so as to groap for the wall like the blind , as if he had no eyes , to stumble at noon day as in the night , and , as one horrendo percussus scotomate , to run round with other blind guides in his giddy mind without sense or reason so as not to feel when he interferes and hacks one leg against another , yea somtimes he confesses that the very greek and heb. copies or transcripts are not only ( as well as translations ) by the fallibility of the scribes , and the criticall faculties of men , liable to be turned eight wayes in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some as contrary one to another as life to death , and what way any critick will , and that the very immediate transcribers of the originall , both might and also did erre , faile , mistake , and that thereupon various lections ( when as i.o. at first said there was none at all , not in a tittle ) are risen ( witnesse i. os. own confession ) and so not fit to be a foundation or a rule which ( to goe round again ) they say ( witnesse r.b.i.t. ) must not be variable ; and those ( though nickt in at next word by i. o. into the lesse offensive and formidable number of a few ) yet at next word ( to go round again ) both clearly confest and plainly cleared by i. os. own self , to be many , among which though i. o. at the next word nullifies them all under that diminutive name of apicular , inconsiderable accents not at all intren●hing on the sense , or at all of any moment , of no importance ) yet some ( to go round again ) are confessed to be of some importance , and those of importance ( quoth he ) are considered by glassius , and consisting not only in superfluity of words unnecessary , but in deficiency of words necessary to the sense of the places , and that some of them are of such moment as textum sacrum et in literis et sensu corrigere , that they do alter the text both in its letters and its sense : and though , to get from under that grievous gash which this grant of his own gives to his grand assertion of no variation of the text in tittles , i. o. glazes it over with this glosse , viz. that those that are inconsistent with the sense in their stations , of more or lesse weight or moment are but private obscure and novell not above two or three hundred years standing , in some late , but no antient copies , yet by and by ( to go round again ) i. o. denyes not but that some are not only of such publick and open observation as to be obvious to the view of all , but also of long standing witnesse his words , p. . there are ( quoth he ) in some copies of the new testament , and those some of them of good antiquity , diverse readings in things or words of lesse importance ( and those which are of importance ( quoth he p. . ) have been already considered by others , specially glassius , is acknowledged , the proof of it lyes within the reach of most in the copies that we have , and i shall not sollicit the reputation of those who have afforded us others out of their own private furniture , and pag. . of his epist. he grants that there are corruptions ( mark ) and various lections in the greek copies of the scripture , and our grant ( quoth i. o. ) is founded on this experience , that we evidently find various lections in the greek copies we enjoy , and so grant that which ocular inspection evinces to be true : and though i.o. having yielded the greek text to be corrupted which is enough to prove his foundation faulty and fallible , if the hebrew text were to a tittle entire ) fills up that gap again with this fiddle-fadling defence ( viz. ) tet there are none able to shew out of any copies yet extant in the world , or that they can make appear ever to have have been extent , that ever there were any such various lections in the originalls of the old testament : neverthelesse ( to go round again ) notwithstanding what hath been spoken ( quoth he , p. . ) we grant that there are and have been various lections in the old testament and the new ; and so falls a shewing in many pages together many varieties in the old testament himself , to save his antagonists the labour of shewing what he tells them they are not able to shew , some of which are not obscure and private ( as i. o. sayes they are ; but publick and open ( as i.o. sayes ) not ( as i. o sayes they are ) of no importance , but of importance , and inconsistent with the sence ( as i. o. sayes to go round again ) not novell , and of late only ( as i. o. sayes they are ) but ( as i. o. sayes to go round again ) of longer standing , of some good antiquity : thus i. o. all this while gives and takes grants and begs back again , abates & exacts the whole again , allows and pulls in again , owns and denyes , le ts go and commands home again his assertion , till by a little and a little he hath let it go , and granted it all away , and then ( to go round again ) fearing he hath let it go too far from serving his turn , does what in him lyes ( though hoe a liquid nihil est ) by a little and a little to fetch it all in again to his first pretended purpose ; he goes on granting from ore shooes to ore boots , till in the quagmire , wherein he quavers too and fro in his quarrel for his quick-sandy foundation , he sinks first up to the ankles , then up to the knees , anon up to the loynes , by and by up to the neck : and lastly , fearing lest he hath gone so far in granting to the weakening of his own assertion of the texts integrity to a little , that he shall hardly ever recover it to stand for truth in that ex sui site primitive posture , wherein he at first exerted and propounded it , unlesse he utter somwhat more like a man , & more to the purpose then all those childish pedling put offs , i.o. urges a knocking argument from the multitude of the copies to the impossibility of the texts being corrupted ; thus viz. p. . there was a multiplying of copies to such a number that it was impossible any should corrupt them all willfully , or by negligence , which hath as much reason in it as his other confident conclusions have , for ( riddle me this , ye rabbies ) why might not the same fate fall out to one copy of scripture in its transcribing as to another ? and if the fate and fault of falsity and mistake to some , why not to all ? yet if it were never such a solid consequence we need not deny it ; i. o. ( who still saves us the labour of confuting i. o. ) knocks it down and confounds it himselfe , while elsewhere he argues from the multitude of copies to the impossibility of their escaping corruptions ; for ( to go round again ) that so many transcriptions ( quoth he ) should be made without some variation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , impossible ; thus running out in hast to recover his lost assertion , he runs himselfe or'e head and eares in the gulf of most irrecon●ileable contradiction , and irrecoverable confusion ; yea , how many various lections and various contradictions to himself , are to be found ( yet here 's not all ) in i. os. opposing of that one plain undeniable truth ; viz. that there are various lections in the copies of the very originall texts of the scripture which they call their rule , which though they say truly ( witnesse r. b. i. t : p. . & . ) that a rule and grid should be certain , which will not deceive , and that which is variable and alterable cannot be a persons rule , for it is the property of a rule to be invariable , and the same at all times ; the rules , measures , weights , dialls , squares , and what other things are made , if they be varyed they cease to be rules , for rules should be sized and certain , and confesse also with●us , that error minimus in principio fit major in medio maximus in fine , the least errour in a foundation makes a thing not fit to be a foundation , and so if the scripture be not intire to a little , so but vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one jot or tittle fail , and every letter be not preserved by gods providence from being lost they must needs cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have no footing nor foundation for their faith , and see no means of being delivered from utter uncertainty in and about all sacred truth , ( witnesse i.o. ep : p. . and much more of that sort in his book , as its more at large talkt with , in the second of my four exercitations ) and do confesse also the scripture is not only flexible and lyable to be changed easily at every criticks will , and the transcribers might and did fail and mistake , so that various sections are thence arisen , witnesse i. o. p. . and epist. p. , , , . where he tells how many wayes its easie for a critick to alter it ; yet ( to go round again and face about half way at least ) they plead the said ( confessedly ) variable and much varied text , to be the only fixt , firm , foundation , sure basis , stable standard , right rule , true touchstone , and such like ; yea ( and to go the whole round , and face quite about as they were ) that it is neither so varied nor variable , by reason of the loving care and aspect of god over the transcribers whom ( yet for all tha● , he would not guid ) infallibly , whose promise and providence which cannot fail , are engaged to preserve the hebrew & greek texts in their integrity to a tittle , but that its most fit to be own'd as the most perfect and only steady rule and foundation . moreover how entirely true soever the transcriptions are , the translations , which is all the rule the people have ( unlesse the priests prattle must be their rule ) are confessed to be most various , and abominably , and wofully corrupted ; witnesse i. o. who is scarce more busie to evince the entirenesse of his hebrew and greek text , then in evidencing the erroneousnesse of all translations , some of which that are most a client and of most account among most priests ( as the septuagint are gone off ( quoth i. o. ) from the original in a thousand places twice told . and yet ( to go round again ) the only infallible rule and sure word of god which they tell the poor people that they have , is the scripture text , as it is thus translated , for they to them either the infallibility of their own ministry , or of the holy chair , and any present guidance of any by the infallible spirit also . thus they run the rounds , trace to and fro , and dance up and down in their dark minds about the transcriptions and translations of their text , which they take to be their rule which transcriptions & translaions were they never so certain and entire by answering to the first originall copies , yet are not capable to be ( to all men ) any other then a lesbian rule or nose of wax , for as much as even where men have them as halfe the world has not they are liable to be wrested , and actually twisted twenty wayes by interpretours , whose expositions , senses and meanings , which are as many and various , as the thoughts , and conceits , and inventions , of the men are who comment upon them , must be the rule to such as can read them neither in hebrew , and greek , nor in their own mother-tongues neither : and whereas we ask them ( who tell us that scripture rightly interpreted only is the right rule of the faith by what rule shall we know whether the text be rightly interpreted yea or nay , and not rather wrested , and what is the rule according to which men are to interpret that rule of their faith , i.e. that scripture ( to go round again ) they tell us the analogy of faith : and when we query how it may be known that that faith is right according to which the scripture is ( if rightly ) to be interpreted ( to go round again ) they tell us the scripture rightly interpreted ; and when we ask them how it may be known assuredly , uncontroleably , infallibly , that the scripture is at all of god , and not a cunningly devised fable & invention of men ? they tell us by the testimony of the spirit , which ( say they is necessary & onely all-sufficient to that purpose , [ see the articles of the clergy of england about the scripture , and when we ask them but by what shall we try and find assuredly ] infallibly that that spirit is of god , and not a false one that tells us the scripture is of god ; ( to go round again ) they tell us by the scripture . moreover as when others deny his asserted authority , purity & integrity of the text , i. o. pleads it to the least tittle , and yet ( to go round again ) falls flatly to affirm the n●n-integrity of it himself , so when he dreams those poor deluded fanatical souls ( as he calls them call'd qua : who yet own it as usefull , helpfull , profitable , perfect to its own end through faith in the light to the man of god ) do deny the perfection of the scripture to its proper end , then i.o. strikes up in such strict strains of proving the living power , efficacy , perfection of the said scripture to its own proper end , which ( he sayes ) is the effecting and perfecting of mens eternall salvation without any help of the spirit and light within , stretching it out into such a singular absoluteness this way , as that which by it self alone is regula perfectissima , ex : . s. . ita perfecta , &c. omnibus numeru absoluta , ut nihil opus sit ulla alia revelatione per spiritum out lum●n internum , &c. as revelatio omni respectu perfecta , ex : . s. . potens servare animas , restituens onimam , potent a dei ad salutem , so that inania mutilia sunt alia omnia principia , &c. s. . which all is more fully inculcated at large in greek and english , p. , , , , . where he sayes its absolutely call'd the power of god , and that to its proper end , the rod of his power without other helps and advantages , that hath efficacy and power in it to save souls , living , effectual , sharper then any two edged sword , &c. as heb. . . and much more to that tune , adoring and extolling the external text with the honour and veneration that 's due to god , christ and his spirit , light , and living word in the heart alone . but when i.o. comes to quarrel with those poor deluded souls , the iews , for the self same adoring and glorying in their enjoyment of the naked letter , and seeking for life and salvation in the scriptures without the light and spirit within , which he and his fellow-scribes are found in , and condemned by the qua : for at this day , as they were by christ of old , and when he comes to quarrel with the qua : for asserting that doctrine of devills ( as they call it ) viz : attainablenesse of perfect freedom & salvation of the soul from sin in this life ; then i. o. runs and rambles round about and about again with as great an ardency as he danced the other way before , saying ex : . s. . falsissimum est sacram scripturam , dum in hoc mundo haeremus , respectu nostri totum suum finem obtinere aut obtinere posse ; it 's most false to say the scripture or doth , or can obtain its whole end in respect of us while we live here ; and if we ask where then does it do it in the world to come ? no neither , then cess●bit scripturae usu , &c. its use will then cease , it s accimmodated to our present state only , and if we ask does it do it at all ? yes ( quoth he or else it cant't be perfect , as i assert it to be , for ex : . s. . disciplinae cujusvis perfectio , &c. in english thus the perfection of every discipline stands in it's relation to its end , so as that is to be held perfect which can , and that imperfect which potis non est , cannot effect its own end , and the perfection of the scripture , can consist in no other thing then its sufficiency to its own proper end , which is the perfecting our eternall salvation , which salvation though the scripture be perfect , and does accomplish it , yet ( to go round again ) it can accomplish it neither in this world , nor that to come , and so not at all ; and ( to go round again ) is imperfect ; and further yet , that it s not so absolutely perfect nor effectually powerfull to this end ( of saving souls so as to need no other revelation by the spirit or light within , as he says 't is , witnesse its inefficacy to the iews , who are as busie in it to no urpose , as i. o. himself , of whom i. o. ( to go round again ) sayes ● . . thus the iews enjoy the letter of the scripture , yea they receive it sometimes with the honour and veneration due to god alone ; their possession of it is not accompanied with the manifestation of the spirit , will out which as we see in the instance of themselves , the word is a dead letter , of no efficacy for the good of souls , they have it for their further ruine , yea while they keep the scripture ( quoth i. o. of the iews , and i of i.o. and such literal christians as he is we shall never ment weapons out of their own armory for their destruction , like the philisti●e , they carry the weapon that will serve to cut off their own heads . thus , though i. o. who sayes elsewhere , the scripture is without need of other helps or advantages , or revelation by the spirit , or light within ( per se sola sufficiens ) living , absolute , full of power and efficacy to save souls , and yet rides the rounds so here , as to say that without the spirit , the word ( and that 's more then the qua : dare say , howbeit he means thereby but the scripture ) is a dead latter , of no efficacy to the good of souls , yet ( horrendo percussus scotomate ) he stayes not here , but having said the letter is dead , rather then the qua : he so hates , shall be owned by him in saying the self-same that himself sayes , hee 'l ride round back again to his first stage , that he may not seem to side with them , and therefore in ex. . s. . where i.o. brings in the qua : arguing strongly against the letters being the only most perfect rule , thus , scr●ptura est litera mortua , spiritus vivisicat , quis litera mortua nis● ipse sit mortuus , idhaerere , ve●it ? the scripture is a dead letter , the spirit quickens , who but he that 's dead will adhere to a dead letter as his rule ? i. o. brings in himself weakly answering thus , viz : ( to go round again , to the confounding of all his own former sayings that the letter is dead ) falsissima est ista assertio , scriptura est verbum dei quod vivum est et efficax neque uspiam litera esse mortua dicitur ; i.e. that 's a most false assertion , the scripture is that word of god which is living and efficacious , neither ( quoth he , trapezuntius like who forgot his own name , forgetting its the name of i.os. own imposing in the same book ) is the letter any where at all said to be dead . i. os. rounds , and contradictions to himselfe about the hebrew punctation . moreover as to hebrew ponts i. o. capers about , quavers up and down , and runs round like a blind horse in a mill ; one while asserting them coavo'us with the consonants , of such necessity that without the owning of these to be of divine original men are left ( which is as much as to say all the iewish church were so left from moses to ezra , if the points were added , but by ezra and his companions , and not by moses at the first writing ) unto great uncertainty in all translations and expositions of the scripture , p. . that who owns them not as so , and are otherwise minded then those who maintain the antiquity of the vowels and accents , so as that the hebrew language was written with them from the beginning , not only make doubtfull the authority of the scriptures , but even pluck it up by the roots , sith without the vowels and notes of distinction , it hath nothing firm and certain , p. . . that he that reads it without points ( as the church did before ezra , if ezra was the first author of them ) is as one that rides a horse without a bridle , that may be carried he knows not wither , whereupon relating the opinion of radulph cevall , to be that the hebrew language was plainly written with them from the beginning ; this mans judgement ( quoth i. o. ) is also mine ; yea p. , . he makes the foundation of all questionable upon the supposition of the novelty of the hebrew points , insinuating it as a just consequence which great and wise men suppose naturally , and necessarily flows from the opinion of the novelty of the vowels , and from the state of the hebrew language , and bible unpointed . otherwhiles notwithstanding , not knowing whether he had best assert them to be so ancient or no , he ( to go round again ) at first faces halse about , and leaves those , who held them up as high as moses , to prove it , saying only , he shall not oppose them that maintain the points coaevous with the letters , and yet after a while does no less in effect then face quite round about , and oppose them in the same sentence , by this confident assertion ; viz. i no wayes do●bt but , as we now enjoy them , we shall manifest that they were compleated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the great synagogue , ezra and his companions , p. , . and p. . pleading against such as hold them to be more novel , and of no higher invention , then from the tiberian missorites , on his own , and their behalf , who affirm ezra and his companions to have been the authors of the points , he sayes their sayings , whom he opposes , cast a probability that ezra laying aside the old letters because of their difficulty , together with the new introduced the points , to facilitate their use ; which , if so , then he leaves all ages of the jewish ●hurch before ezra , even the true saints , meerly for want of the hebrew vowels and accents , as men riding horses without bridles , who were carried they knew not whether , but so the saints then were not , and though the generality of the iews were , yet 't was not because they had no vowels , accents , and points to attend to as their guides ( though i am of i. os. mind , t is like they then , and till ezra's days had none ) but because they refused to be led by the light within , and guided by the holy spirit , which , for all their attendance to the letter , they ( as stephen said acts . ) had allwayes resisted . thus i. o. to the contradiction of his first ▪ selfe , is run round down the hill from moses as low as esdras about his punctilio's and hebrew points , but there he reckons to stand and keep his ground against all that come against him , to bring him and his ancient rich possession of pins and points any lower , or at least so low as the tiberian missorites : and here he fights like a man in a f●ight or frensie , left all tru●h be for ever lost , if he can't make it uncontroleably manifest that the points are better guides then may be expected from such bad men , as the tiberian massorites ; and first to make that good , to the begetting of an infallible , and divine faith of the points divine original , and not such a humane one as they must have , if from the massorites , that these charecters the hebrew points ( mark , as we have them ) are not to be ascribed to the massorites as their authors , he does not more make severall silly consequences , then he does himself confound them even as fast as he makes them . first ( not to meddle here with those many paedantick proofs and put offs , which i have elsewhere ( viz : in the exer : of my book call'd the country correcting the university , sufficiently already disproved ) he treats it out throw a great part of his two treatises with no other tool then that toy of tradition , or a taedious , vain , uncertain talking of some learned humanists , iews and christians , in proof of the points original before the massorites , against other some , full as well-studied as the other , and in an extravagant way argles against the arguments urged by not only learned iews , and iesuites , elias levita , bellarminus , &c. but also confessedly learned protestants , luther , zwinglius , prideaux , capelli●s against his pretended antiquity of the points from ezra , vagarying abroad unreasonably in the high road of forgeries and fables , then which as he sayes himself , p. . ) in nothing more hath the world been cheated , answering conjecture with no more then conjecture , laying about him like a thatcher , thawcking author upon author story upon story , tittle upon tattle , fancy upon fancy , humane fallible persuasion against humane fallible perswasion , and yet in his conclusion not only shooting a thousand years short of moses , from whom he would at first have drawn them , but also not adventuring to vent himself about their compleat being and beginning from ezra at any certainty , or clearly , but thus cloudily only , viz : let any man judge whether from such a heap of uncertainties any thing can arise that may be admitted to give testimony in the cause in hand , and so say i , either for or against , on one side or 'tother ; for quod utrobique incertum est , non est vel hinc vel illinc certum , what 's uncertain between two , concludes nothing either way for certain and so he falls as short of making it evident that they were first from ezra , as they do who say they were at first from the massorites or iewish rabbins : but suppose his argument from the tradition of some men , had been as 't is not ) from all men downwards ( nemine contradicente , none to vye , with the rest ) if he go about thereby to manifest , as he does , the undoubtednesse of his consequence and conclusion , yet he hath confounded it himself , if no other man had ever stirred against the businesse , whilest ( to go romnd again ) he tells us p. . the constant tradition of more then a thousand years , carried on by innumerable multitudes of men , great , wise , and sober from one generation to another , doth but set open the gates of hell for mahumetans as well , to prove the goodnesse of their alcoran , and p. , . because this tradition is pretended with great confidence , as a sure bottome & foundation for receiving of the scriptures ( & in effect so 't is ( say i by i. o. for the receiving the points from ezra , not the massorites , and that not without the tradition of as learned to vye with the reporters ) i shall ( quoth he ) a little further inquire into it . tradition , which is report of men , from those who are gone before may be either of all men of the world , or only of some of them , if of all , either their suffrages must be taken in some convention , or gathered up from the individuals , as we are able and have opportunity , if the first way of receiving them were possible , which is the utmost improvement that imagination can give the authority inquired after , yet every individual of men being a lyar , the whole convention must be of the same complexion , and so not be able to yield a sufficient basis to build a faith upon , cui non potest subesse falsum , that is infallible , and cannot possibly be deceived , much lesse is there any foundation for it in such a report , as is the emergency of the assertion of individuals . thus i. o. with the whirlwind of his own round about doctrine , layes all his long traditionary tales for the antiquity of his tittles on the ground again , with his own talk of the invalidity of tradition to beget such a divine , infallible faith , and certainty , as men must have about the scripture which he makes the rule , basis and foundation of all faith and certainty , in other things ; so diruit , aedificat , mutat quadrata rotundis . secondly i. o. treats out two more arguments for the antiquity and divinity of his tittles , whereof if no man should intermeddle to confute them ) the one confounds and utterly overturns the other . the first , whereby ( alas poor man he hampers himself ( and to as little effect ) most horribly to evince the points to be as high as ezra at least ( which salves not his assertion of the texts integrity however , were it granted him ) and not so novel an invention as of the tiberian massorites , is an extraordinary excentrick boundlesly bitter invective , as against the iewes in general , in their rancor against christ , wickedly attempting the restoration of their religion under barchochab and rabbi iuda , by the compiling of their talmuds , and much other inpertinent stuffe , and story , of which i. o. himself very truly confesses , p. in t●tidem verba , that its all nothing to his own purpose , so specially against the tiberian massorites in particular , the supposed authors of the hebrew pun ation for half a hundred pages together ; not caring how he vilifies them , so he may but bring men to beleeve so badly of them , as not to own them as the inventors of the vowels and accents , but ezra or some holy men guided therein at least by the infallible direction of the holy spirit : his argument , which he hath from dr. lightfoot , drawn close up out of p. , , , , . in form is on this wise , the pointing of the bible savours of the work of the holy spirit , not of wicked , blind , mad●mon , but the tiberian massorites were wicked , blind , mad men , possessors of the letter without the spirit , desperately engaged to oppose the truth , under gods curse , one of whose fundamentals was opposition to the gospel , feeding themselves with vain fables , * and mischievaus devices against the gospel , labouring to set up a new religion under the name of the old , in despite of god , so striving to wrestle it out with his curse to the utmost , men of a profound ignorance in all learning and knowledge , but what concerns their own dunghill traditions , and innumerable fopperies , addicted to such monstrous fopperies as their successors in after ages are asham'd of , and seek to palliate what they are able , idolaters , crafty , raging , serious in nothing , childish about serious things , how much deceitfulness , froth , venome , smoak , nothing in their disputations ; therefore , considering the importance of the hebrew vowels and accents to a right understanding of the scripture , we need clear , yea undeniable , unquestionable evidence and testimony [ and so ( say i ) there is as clear , and unquestionable given this way , as i o. who is concerned to give infallible proof his way , gives to the contrary ] to prove the rise and spring of the points to be from these men , that is , the tiberian massorites . this is one of i. os. arguments , which how it lacks little confutation by any thing , but it s own apparent folly and evident weaknesse and blindnesse , a child may see : it intimates as if wicked men could not possibly find out and affix such a thing as the figure of accents , vowels and points , to facilitate to themselves the reading of any character whatsoever , as if it must be some more then or●inary divine and supernatural work to devise the shape of the hebrew vowels , more then 't is for the greek , or english , or others to devise theirs ; whereas , if i. o. had not for hast run himself out of the remembrance of things that are so obvious and ordinary that none but ignoramus and trapezuntius himself could easily forget them , what more common and frequent then for men that are ignorant and enmity against god to have the skill and faculty of inventing not only tittles , accents , points and vowels , but also letters , consonants , and characters , figures , and those of diverse sorts and shapes , long and short hand to expresse themselves by in writing and printing in their respective native languages : i trow who invented 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and our a e i o u , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at oi eu ou , and the several kinds of figures for different sounds , and what nation hath not some of that wit that england hath so much of , as to find out many sorts of chirography and brachography for their own conveniences ? and who invented first that so great , so skilful , so useful and eminent work of typography it selfe , & so many exact wayes of cutting and setting , and stamping so many different characters of all languages ? might it not be done by men who heeded not the inspirations of the spirit ? by men moved meerly with love of mony , and hope of gain ? in which way the bible comes out lyable to the common fate of all other books , as to matter of falsification by misprinting ? how many differing characters and sorts and sizes of letters , of greek , hebrew , english are , and have our bibles themselves been written and printed in ? and doth not i. o. himself p. . tell us of an universal character attempted by diverse , and ready to be brought forth by his dr. wilkz ward , whereby to expresse all his apert , simple , and double sounds , vowels and dipthongs , which i. o. says , will doubtlesse give universal satisfaction to learned and prudent men , when he shall communicate his thoughts on it ? and yet i. o. denyes wilkins ward , or any man else in these dayes to be inspired or guided by the infallible spirit . how worthlesse and frivolous then ? what childishnesse , lightnesse ? what froth , smoake , nothing are the thoughts of i. o. and his co-conjecturor dr. lightfoot , whom he there cites , p. . who can scarce beleeve it possible that the points should hominem sapere , proceed from such a school as the tiberian university , or savour of the work of any humanists or wicked men , or of any other then the spirit of god ? but if this argument of i. o. had any such force in it as were worth reselling ( as indeed it hath not ) yet , if we should say nothing to it . i. o. backs it with another so strongly , that he breaks the very back of this , so that it can bear nothing of the burden he layes on it , nor be of the least import , whilest after all his talk of the wickednesse of these men , in proof of their unfitnesse and unlikelinesse to be the authors of such a businesse as the points , least this should fail ( to go round again still ) he adds this as another argument thereof , viz : the likelinesse of it that there were never any such men as these massorites in the world at all . so odde and antick is i. os. extream eagernesse in driving on his design against them that talk of the tiberians , as the authors of his superlatively prized points , that rather then any should imagine those men to have invented them , he streins and stretches his twatling strings so far , as not to deny , but own , ●nd tell us . that there was an university and school of such tiberians , and so describes the men who and what they were , and when they liv'd ( viz : ) after the finishing of the last talmud , p. , . only that they were men so , and so , and so ill mannered and qualified , idolate●s , magicians , &c. and what not that 's evill ? as not likely to be inventers of so rare a businesse as vowels and accents . secondly , lest all this should not be of force enough , next by a denyall of it to fright souls into a faith and fancy that there were never any such men in the world at all ; to which purpose he uses such suppositive , doubtful & negative expressions concerning it , as whereby to cause it to become questionable and render it doubtfull whether there ever were any such , or nay , men they were ( quoth he ) ( if any such were ) who were so and so , ● . . and . of all the fables that are in the talmud , i know no●e more incredible than this story ( quoth he ) that men who cannot b●y any story [ mark , he sayes , it appears not by any story there were such , and yet in the very line above sayes 't is a story in the talmud ; was there ever any man found so self - confounding in a treatise as● i. o. and so ready in this work of running the rounds ? ] or other record be made to appear that they ever were in rerum natura , not observed , not taken notice of by any learned man , iew or christian , should find out so great , so excellent a work . to which ( say i ) that though of all the contradictions that i. o. gives to himself , this is not the first , nor greatest , nor clearest , to say as he does p. . & . that learned dr. lightfoot observes and takes notice of the university and school at tiberias , and of the gre●t doctors among the tiberians by name out of the talmud ( viz : ) r. iuda , r. chamina , r. chsija barba , r. iochannan , r. ionathan and the rest of the r●bbins , gemarists , and m●ssorites , of whom i. o. sayes the jewes generally beleeve not only that there were such men , but also that the points had a reviving by them according to the observation and notice of r. azarias , and yet p. . to say , as he does , that it cannot be made to appear by any story or other record , that ever there were such , and that they are unobserved , and not taken notice of by any learned man , iew or christian ; yet of all the ridiculous passages that are in the talmudical treatise of i. o. this is not the least not to say the most incredible ) that men of whom it cannot by any story or other record be made to appear that they ever were in rerum natura , should according to , or by i. os. strange story of them , be made to appear to any reasonable man to be idolaters , magicians , wicked , blind and mad men , &c. surely they must first appear and be observed to be in rerum naturâ , before they can to or by any ( save such blind seers as can see nothing at all better then they can see things as they are ) appear & be observed , much more described by name to be in natura hominum improborū , and if any man beleeve with i. o. that those men can appear to him to be wicked men , &c. in esse cognoscibili , who cannot be made to appear at all that they ever were at all in essereali ; i l'e give them leave to upraid me with [ o thou of little faith , wherefore dost thou doubt it ? ] for my beleevable faculty is indeed too narrow to entertain , or contain that self gainsaying story for a truth : credat apella : he that can beleeve it let him , i am an infidel as to that foolish figment , and if these two contrary tales can be both true , my reason can't reach the reason of these rabbinical-riddles . but among the numerous odd passages that passe from i. o. in this point about the proof of the points antiquity , that which is yet more observable , as to my present purpose is , that i. o , when he hath roled sysiphus his stone a great while , pervenire ad summum , to get up to the top , to prove the pedigree of his punctation as high as moses if it might be , if not , from ezra at least , seeing he could not hold it up in the utmost hight , nor carry it clearly into a coaevousnesse with the scripture , according to the strictnesse of his position , condescends to come down by the rounds of his ladder half way , first to the dayes of ezra , and in the prosecution of his undertaking to manifest it ( as at first he makes no doubt to do ) that they were compleated by ezra and his companions , finding himself uncapable to carry the matter , against such as derive their descent from the iudaical rabbins , or tiberian maslorites , clearly up so high as ezra , but only cloudily by foisting , flinging , and casting out at least but forgery against forgery , fable against fable , and a heap of uncertainties against the heap of uncertainties of others , for so he will needs call the most cogent and more then probable evidences of all his confessedly learned antagonists , elias , capellus , luther , prideaux , &c. p. . . . though his own pleas , considerations , repulses and replyes , are in the eyes of all impartial ones ( suppose i should say ( but as ) 't were enough , ad hominem , to impeach his position of utter falshood , though i might say more ) uncertain , at last he sinks down by the rounds as low as the massorites dayes , and so per force by little and little yeilds up as far as is demanded from him , assenting with azarias p. . that the iews generally beleeve these points to have been from moses , at least from ezra , not denying that the use and knowledge of them , received a great reviving by the gemarists and massorites , when they had been much dissused , and p. . with the same azarias ascribing them as to their virtue and force , to moses , or god on mount-sinai , as to their figure and character , to ezra , as to the restauration of their use , unto the massorites , in which he hath come quite round with much ado , and granted enough to prejudice his own position , to the utter overthrow of the truth thereof , for as to the virtue and force , none can deny them to be coaevous with the hebrew language it selfe , but 't is the figure and character only the question is about , and that is yeelded to be but from ezra , and since ezra to have been much dissused , but to have received their great reviving and restoration to the use they now stand in ( which is the thing pleaded for against i. o. from the massorites , and so howbeit i. o. makes no doubt , p. . but to manifest it that they were ( as we now enjoy them ) compleated by ezra and his companions , yet instead thereof he hath confessed in effect that ( as we now enjoy them , since last dissused ) they were revived , restored , and compleated by the massorites , whom he disclaims as having any hand in them . there remain sundry more ●ontradictions and rounds i. o. runs in about the points , of which for a tast take one more here ( though touched on elsewhere ) and then ( sar aquod suffocat ) as more then enough from i. o. so enough from me , as to that point of the hebrew punctation , p. . i shall manifest ( quoth i. o. ) that its fit they , i.e. the points , should be all taken out of the w●y , if they have the original assigned to them by the prolegomena , i.e. from the massorites ; yet p. . grant ( quoth i. o. ) the points to have the original pretended ; yet ( to go round again ) they deserve all regard and are of singular use for the right understanding of the scripture , so that it s not lawfull to depart from them without urgent necessity , &c. yet p. . ( to go round again , and face quite about as ye were i professe ( quoth i. o. ) if i could be throwly convinced that the present hebrew punctation were the figment and invention of those men , i.e. the massorites , i should labour to the utmost , to have it utterly taken away out of the bible , nor should i in its present station make use of it any more , to have it placed in the bible as so great a part of the word of god is not tolerable . contradictions and rounds of i. o. about the manner of the first giving out of the scripture . p. . . the word , the scriptures ( quoth i. o. ) come forth ( mark ) unto us from god , without the least mixture or interveniency of any medium obnoxious to fallibillity ( as is the wisdome , truth , integrity , knowledge , memory of the best of all men ( or capable of giving change , or alteration to the least iota or syllable : yet . p. . ( to go round again ) we live ( quoth i. o. ) many yeares from the last person who received any part of the scripture from god , & have not received it immediately from god. so p. , speaking of the first pen men of the scripture , their tongue ( quoth i.o. ) in what they spake , or their hand in what they wrote , was no more at their own disposall , then the pen is in the hand of an expert writer . yet p. . ( to go round againe ) their mind ( quoth i. o. ) and understanding was used in the choyce of words , for they did use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of choyce . yet ex. . s. . verba disposita sunt per spiritum sanctum , neqt , ad exprimendum sensum quem ipsi de mente et voluntate den conceperunt ingenio ac arbitrio ipsorum scriptorum sunt permissa aut relicta ( to go round about as ye were ) the words were at the disposall of the holy spirit , neither to expresse the sense they conceived of the mind and will of god , were they left to the dispose , arbitriment , will , or choyce of the writers themselves : finally , as i. o. so abundantly ( as is above shewed ) contradicts and confounds himself in many matters about the scriptures , or outward text , so about the sence and meaning of one text of the scripture , wherein they all disagree with the qua : i. o●hand , like ishmaels , is against all his fellows hands & every of his fellow fighters hands ( whom i have here to do with , who from the same text sence against the quakers ) is against him to the confounding of him : which text is ioh. . . where the true light is said to enlighten every man coming into the world ; for howbeit i. o. cloudily concludes with all the other three , viz. t.d. r.b. i.t. in concluding and crouding that most universall terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every man , within the little compasse and narrow corner of his wheel in a wheel , i. e. the elect men only , saying synagogically with the rest , hoc est syncategorema istud omnis , non absolute sed relate ad electos dicitur , this is the consignification of that term [ all ] it s meant not absolutely , but relatively to the elect ; yet when he sayes non dicitur christum illuminare omnem hominent venientem in mundum , sed quod ipse veniens in mundum omnem hominem illuminat , christ is not said to enlighten every man that comes into the world , but that becoming into the world lighteneth every man , and that this is the sence of those words ( the falsenesse & silliness of which sence , & the insufficiency & nothingness of it also to serve his turn against the qua : ( if granted him ) i have shewed in the book it self , to which this is but an appendix ) here not only each of his three friends forsake him ( for t.d. himself among all his many meanings meddles not with this ) but two of them viz. i.t. and r.b. who backs i.ts. book , make bold to fight against him for it as well as the qua. do ; witnesse their words , p. , . there is a doubt whether it should be read thus , that was the true light coming into the world , which inlightneth every man , by a trajection , or ( as ours read it as the words are placed ) that was the true light which inlightneth every men which cometh into the world. grotius after cyrill , and austin and some others ( see how the divines are divided , and the founders confounded among themselves ) likes the former as best ; but first such trajection disordering the words , . the phrase being as fitly interpreted of birth as of appearing as a teacher , i rather chuse the reading of our translators , and p. . they tell us over again how , coming into the world here is related to every man coming , and not to christs coming into it , and how they before gave reasons against i. os. sence . so having been walking the rounds with these men to give the world a review of the riddles they are wrapt in , and the manifold contradictions they are by the network of their own hands snared , catcht and tangled in about their letter , till i am come with them to that main text at which they leave me , because it talks so plainly of the true light which they love not , and i leave them to dance about still in the darknesse of their own divinations ; i proceed ( in the light in which i see them , though they , being out of it , see not themselves ) to open briefly to all people , who love not to live with them rather in their darknesse , then in christs light , the mist of darknesss , wherein they mope about , and dance the rounds in their discourses about the light , in their fiery fluttering against which , the wicked now is as he ever was , snared in the work of his own hands , psal. : . higgaion , selah , consider and note it . contradictions , absurdities , and rounds concerning the light in the conscience , which the qua : testifie to . as concerning the true light or gift of gods grace in every man , the four men aforesaid do ( as all their fellowes do uno ore ) babble somwhat about it , and bear witnesse either for or against it , but each mans witness agrees no better together within it self , then that they give about the other matters abovesaid . somtimes they call it light , truly really , naturally and properly so , and not metaphorically , nor by way of allusion to what is so : witnesse i. o. p. . it is spirituall , morall , intellectuall light that hath the preheminence as to a participation of the nature and properties of light. otherwhiles the same who excluded it from the name of metaphoricall , by that of naturall and proper ( to go round again ) do conclude it to be metaphoricall , as in opposition & contradistinction to both naturall and proper ; witnesse i. o. who confounds his own foresaid saying , p. . with another division ex. . s. , , , , , &c. where under that same term of metaphoricall he distinguishes that light he calls morall , spiritual , intellectuall ( as respecting and exercising mens minds whether in matters morall , civill or spirituall ) from that which respects bodily sight , which he call'd naturall and proper . somtimes they call this very light , whereby duties and divine things are discerned , universall and common to all ( as the qua ; do i. e. in some measure , though not to all in the same ) but when so , then no other but naturall , as in opposition to supernaturall and spirituall ; witnesse t.d. p. . pamp . naturall and supernaturall light are two , an i though all have the one , yet few the other , and i. o. ex. s. . lumen internum omnibus commune naturale est , &c. the light within common to all is naturall , and to be called so , s. . if this light that is common be not naturall , the very intellect is not naturall . so s. . concessimus reliquias primavae lucis esse in omnibus , sed eas esse spirituales id pernegamus , some relicks of the primitive light we grant to be in all , but deny these to be spirituall : nihil non naturale , nihil spirituale communicatum &c. nothing but what 's naturall , nothing that 's spirituall is common or communicated to all : so also r. bax. i. tom. a naturall light from christ is yielded to be in every man , &c. pag. . otherwhiles this very universall light in all which before was said to be not supernaturall or spirituall , but meerly naturall ( to go round again ) is by these men yielded to be at least more then naturall , and so no lesse ( according to t. ds. division of light into two ) then supernaturall and spirituall : witnesse ( against themselves ) r.b. i.t. p. . it can hardly be avouched that that knowledge in morality and divinity which they ( i. e. people that never had the law nor gospell made known to them as the jewes and christians have had ) attained to , was by meer light of nature , and in baxters epistle , p. . he tells us of a common supernaturall light given to the unsanctified . i might also call in iohn horn , and the two thomas moores that push with him against the truth , as witnesses of the same confusion that is among all the priests in this matter , who in their book stiled , a fuller discovery , &c. p. . affirm the light wherewith christ lighteth every man is both naturall and spirituall ; but as my businesse lyes mainly with the other four men ; so george whitehead hath sufficienly thrust down the vain thoughts already of those three , in his book stil'd the hee goats horn broken : so i let them passe . witnesse also t. d. who , though he ( together with i.o. p. . nor doth it in the least impair this self evidencing efficacy of the scripture that it is a morall and spirituall not a naturall light ) owns the scripture , specially the light in the scripture , or holy matter contained in the scripture to be a morall , spirituall , supernaturall , and not a naturall rule or light , yet affirms it to be common or universall , i. e. in some measure in the hearts of all , even the very heathen , p. . . pamp . the matter contained in the scripture ( quoth he ) is a rule to all men ( so far as t is revealed to them ) and was so before 't was put into writing , and so much of it as is written upon the hearts of the heathens is a rule to them , rom. . . thus t. d. who before made the one light to be two , viz. naturall and supernaturall , here ( to go round again ) makes that light which is in the scriptures and in the heathens hearts , rom. . . truly one and the same , and no lesse then supernaturall and spirituall : witnesse also i. o. who calls the light often naturall , yet ( to go round again ) ex. . s. . splits this one light , which they all somtimes falsly call no more then naturall , into a light which is both naturall , civill , supernaturall and spirituall , as it were all at once : this light ( quoth he ) or faculty of understanding ( so he foolishly calls it ) splits it self into meerly naturall , and civill , and supernaturall , i. e. spirituall which discerns spirituall matters , and all things in order to the last end , and this inward spirituall light ( quoth he ) or faculty of understanding spirituall things spiritually is various , &c. where note how i. o. ( falsely ) calls the light no other then the faculty of understanding which he calls elsewhere ( truly enough ) but naturall and yet ( to go round again ) calls the very faculty of understanding which is common to all men , as men , by the title of this inward spirituall light which discerns spirituell things and that spiritually , in order to the supernaturall and ultimate end , i. e. salvation . and this inward spirituall light common to all that discerns spirituall things spiritually in order to that ultimate end , i. o. sayes is various too , and very well he may ( if it may be divided again into those two severall sorts into which i.o. sub-splits it ) for whereas here he calls this light in the conscience which the qua. call to ) lumen internum spirituale &c. an inward spirituall light , which discerns spirituall things spiritually in order to the supernaturall , spirituall and ultimate end : yet a little lower , viz. s. . ( to go round again ) he calls it meer darknesse it self , by which no divine saving thing can be seen ; witnesse his words , * this light within common to all , however attended to , is ( quoth he ) in no respect saving , but in all divine matters , so far as to the ultimate end , meer darknesse and blindnesse : one while again they deny this light to be the visive ( i.e. intellective ) faculty or eye of the soul , or to be given for any such end , as so much as to remove the defect of the visive faculty : witnesse i. o p. . light will not remove the defect of the visive faculty : light is not eyes . otherwhiles ( to go round again ) it is the very visive faculty as ex. . s. . this light or faculty of understanding , which is meerly naturall , &c. this inward spirituall light or faculty of understanding spirituall things spiritually , &c. so s. . . lux quae proprie mentem respicit seu facultas illa intelligendi est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; oculus , acies mentis , the light which properly respects the mind , or the faculty of the understanding , is the sight , the visive force , the very eye of the mind . one while they tell us that its true among the gentile philosophers there was light that guided well , and that in the law there was light , and that no light that is truly such ( though dimene and imperfect , as ( say they ) that of the philosophers and the law was ) is to be rejected , witnesse r.b. i.t. p. . otherwhiles some light , yea even the philosophers light , which led them well ( as they say asore ) in some , did in most things lead men into crooked and dangerous wayes : therefore , unlesse men love , and it be best to be led into crooked and dangerous wayes ( to go round again to be rejected : witnesse against themselves , r.b. & i. t in the self same page , the next line but one after the other , witnesse also i.o. against them both , who ex . s. . sayes of the spirit and light within the qua : calls to ( among other things that he calls incerta , periculosa , inutilia minime necessaria , rejicienda , atque detestanda ) that they are to be both rejected and detested . thus when they begin of their own accord among their own supposed friends somtimes , these men commend and extoll , and call men to heed this light in the conscience , which the qua : call to , so eminently that the qua : scarce need more words to recommend it to men in , as to its excellency , divinity , usefullnesse , profitablenesse , needfullnesse , and necessity to be heeded and obeyed , then the same which our divines themselves , who hate it , do seem to set it out in . otherwhiles , that is , when any qua ; begin to call men to it , to commend and extoll it among their parish people ( though in their own forms of speech about it ) and when the qua : desire them , as they will prove themselves true ministers of christ , with paul to labour to turn all men to the light within themselves ; then ( to go round again ) either they 'l be silent , or ( if they sing anything at all concerning it ) sing out no more so loudly as before to the praise and glory of it , but rathe ( what they are able , they sing their old new song , to the turncoats tune of truth turned out of doores ) in way of dispraise and disparagement and utter detestation of it to the utmost , as if t were the vilest kind of canting in the whole world to utter one word in order to the begetting of any people into so much as any measure of any good opinion at all of a light within , so that i may truly say of these seers as the poet once of one of caesars singers : omnibus hoc vitium est cantoribus inter amicos , vt nunquam inducunt animum cantare rogati , injussi nunquam desistunt , &c. to shew the world how sepharically these ministers sing out the high praises of the light of christ , the light of the world , the light in the conscience , when they please to begin of themselves ▪ and ( to go round again ) how symphonically they set it at their heels , in opposition to the qua : rather then the qua : shall prevail with them to say any thing of it that is any better then nought , i shall hereunder shew both their voluntary calls to , and commendations of , & their unjustly occasioned cautions about & condemnations of this light of christ in the conscience of men , when the qua : commend and call to it , and set the one of these immediately under the other , only premising this , that whether they speak of the light which themselves call christ , which the letter holds sorth and testifies to , or the light wherewith god shines and shews his will and mind in some measure in the hearts and minds of all men , even heathen philosophers or others , which we call christs light , though they do not we mean ( however they divide these ) no other but that one law of god which the letter is the copy of , which is spirituall , holy , just and good , which t. d. confesses to be the heathens rule so far as is written in their hearts . christ the light of the world , and his light in the heart , which the scripture testifies of abundantly , & not any such thing as mans own thoughts , wisdome , imaginations , inventions , &c. which the heathen became vain in , rom , . which the qua : call all men out of , and the divines , that lead men by no other are themselves yet led by more then any , steering by nothing but their own many minds and meanings on the scripture , &c. some few calls to , and commendations of the light , with cautions to take heed to it , collected out of many more that are in r. b. and i. t. his book . p. . it concerns us , ( say they ) to take heed how we dote on our own reason , or the most exact writers of morality , and neglect the light which christ hath brought into the world : let us be wise so to use candles as not to burn day-light , that we so make use of all the reason & humane wisdome and virtue we have our selves , or discern in others writings or examples that yet we chiefly eye and follow the grand light , the sun of righteousness , the lord jesus , learning him by studying the great counsell of god , which he revealed and denying our selves take up our crosse and follow him as his disciples ; christ is to be chosen and followed as our light : an exhortation to use christ as our light , that was the true light which lighteth every man that cometh into the world ; be induced to imbrace and follow the lord christ as the great light of the world , besides the evidence out of scripture to prove him to be sent from god a light into the world &c. his sayings and doings do amply confirm it . and p. . they go on thus ; though the jewes contradicted and blasphemed , the romane emperour raged , lucian jeered , libanism wrangled , iulian calumniated , papists , corrupt gnosticks , hereticks , fanaticks , quakers , [ here they abominably bely the truth , for the quakers call all and only to the light of christ ] adulterate and cloud the truth of christ , they do but pisse against the sun , the light of christs doctrine , the truth of the gospell doth and will shine forth , nor can all the cavills ( say they ) of moderne atheists , or the dust raised by new phantasticks , take away the brightnesse of christs light , or hinder its enlightning others then themselves , and shall we after all the arguments given of christs being the true light , follow after ignes fatuos , [ who these be but that fraternity , who would have men follow their fancies , and not christs light in the conscience , which is that the quakers call to , i know not ] what reall comfort or spirituall help to holinesse or heavenly directions do they give to lead men to god , better then christ hath done ? may you not discern a vain glorious spirit , a self-seeking , proud , carnall spirit in them , what do their censures of others shew , but a mind to extoll themselves ? their affected speech , looks , carriage , but a desire to hide their falshood ? what do all the devices of iesuits , popes , and their agents tend to but either by force or subtlety to set up the monstrous powers of the man of sin , and their own domineerlng over mens consciences underhim ? [ ●asenus recte quidem sed et etiam de te fabula o parochialis sacerdos ] what is in their conclave but pollicy ? in their counsell but deceit ? in their iesuists and casuists but jugglihg ? shall we go after such masters and leave christ ? remember we that one is our master , even christ ; when any shall sollicit us not to adhere to christ as our teacher , reject them : christ hath warned you , [ say they , and so say i too as concerning any that lead forth from his light within therefore , saith he , go not forth after them , nor follow them ] if any say low here is christ or there [ and so do all priests and professors , and their teachers in their sundry forms and outward observations , in which they look for the kingdome which comes not in them ] believe it not . we will not venture our lives upon mountebanks , and will we our souls upon deceivers ? shall we follow our own conceits , which often prove foolish , and neglect christs doctrine [ which say we still is his teaching light and counsell in the conscience ] which alwayes proves wise and safe ? no , no , let us answer as peter , lord , to whom shall we go ? thou hast the words of eternall life . alas , what can we expect but if we follow blind leaders , as all are that teach the things of god otherwise then christ and his apostles did [ who , say i , called all along to walk in the light within ] we should fall with them into the ditch , into everlasting perdition ? on the otherside there is so much plain and clear light in christs doctrine as will guide our feet in the way of peace ; away then with all such obtruded insinuating teachers as indeavour to hide from us the light of christ shining in his doctrine , recorded in scripture ; let 's say none but christ , none but christ , that christ which preached , dyed at ierusalem , that word of his which is written in my bible [ of which the bible testifies say i , that its near in the heart to heare and do it ] shall be my light : to the testimony of jesus [ which sayes tho scripture is the spirit of prophecy , the sure word of prophecy , that as a light shineth in the dark place of the heart , and is to be taken heed to ] to his everlasting gospell i stick . so bixt . ep. p. . ( speaking of the qua : ) do they affirm that all men have the light of reason ? who denyeth it of any but idiots and infants ? do they maintain that this light is from iesus christ , both as the authour and restorer of nature ? and by whom among us is this denyed ? do they say that repaired or reprived nature may be fitly called grace ? about this also we have no mind to quarrell with them , so they will not exclude supernaturall grace thereby ( as we do not , but hereby conclude it ) do they hold that common supernaturall light is given to many ( at least ) of the unsanctified , &c. and who contradicteth them in this ? do they hold that as the sun is appointed in nature to be the light of every man that cometh into the world , though shutting our eyes may exclude it ; so christ is by office the sun in the world of grace , giving men actually all the gracious light they have , being sufficient himself to enlighten all , and giving them an illuminating word , which is sufficient in its own kind to do its own part , though many are blind , and for their sin are deprived of the communication of this light ? why all this we maintain as well as they : do they say that all this light ( within us and without us ) is to be hearkened to and obeyed ? why what man did they ever speak with that 's a christian ; [ no christians indeed say i , but too many antichristians ] that denyeth it ? [ see what a deal of the quakers doctrine concerning learning only at christs light is here uttered by these men r.b. i.t. who yet hate the self same doctrine at their hearts when the quakers teach it ; also in many other places they teach much more to the same purpose ; putting men on to attendance to the light , yea even the light within every man , as p. , . ] this light usefull for two ends ; first , to restrain men from excesse of sin , &c. as he gave a law to the iewes because of transgression , to restrain them or abate punishments ; so to other people he gave a law in themselves to prevent the extirpation of the nations by bridling them in their lusts , thorow conscience of sin and fear of punishment . secondly , besides this god hath another end , that they might be inexcusable who sinned against the light in them , and god justified in his sentence and judgment upon them . [ observe how this light within is owned by them as the law of god , which t.d. affirming the work of the law only to be there , yet denyes to be in the heathens hearts , to the contradiction of these men and of himself also in that other plaee , p. . . pamp . where ( to go round again ) he confesses much of the holy matter of the scripture to be written upon the hearts of the heathens , and that to be their rule ) i say as the law of god which is spirituall , holy , just and good , and to be obeyed , for else transgression of it could not be sin deserving judgment , for sin is no other then the transgression of the law. ] so p. . . they go on thus , if the light shine into thy soul from christ so as any convictions or discoveryes of truth from christ get into thee , [ and some convictions they confesse all hav● by the light within ] take heed thou hold it not in unrighteousnesse , nor seek to quench it , rom. . . wrath to all that hold truth in unrighteousnesse , when lust imprisons light , no entrance for the light of christ into that soul , there must be a love of the light : it s the greatest sign of a man willfully evill , when he hates the light ; and it s a good sign of a man truly good , when he can delight in that light ( mork ) which discovers his own euills , [ what light is that which discovers a mans own evills but the light within ? the letter without doth de jure only , the light within doth de facto discover mens own evill ] christ hath determined this to be the great condemnation , that men love darknesse rather then light [ or else the heathen could not be condemned , say i , who have and yet hate the light within , for they have no letter without ] for that 's the sign they side with the prince of darknesse , and men that do truth come to the light that their deeds may be manifest , &c. the more light is rejected , the more purely voluntary any sin is , when men are willingly ignorant , they are incurably evill , &c. each person is to make their use of the light within him , so far as it is light and usefull . certainly it concerns every man so far as to look to the light within him , ( mark ) that he do not , as t is said of some , job . . rebell against the light , [ which text in iob i. o. interprets of the letter , but i. t. to the confutation of i. o. ( truly with us ) of the common light within men ] a mens conscience is so far a law to him , that though it cannot of it self justifie [ which is contrary to rom. . which sayes their inward thought as well excuses the heathen when they do well , as accuses when they do ill , and excusation and justification , or to excuse , clear , justifie are all one ] yet it may condemn him : so p , . they go on thus , god hath imprinted in all , even the most barbarous people , some relique of light , though in some it is so small [ that may be say we , for all have not the same , but all some measure of gods light , which these men somtimes call darknesse , delusive and dangerous , and degrees vary not the nature of the case ] that it can hardly be perceived whether there be any sense of sin or wrath , of duty or reward , of god or devill , heaven or hell. secondly , some people that never had the gospell nor the law made known to them as the jewes and christians have had , yet have attained to so much knowledge and practice of morall duties [ mark , morall duties are the main things of the law , and required in the morall law , viz. to do as we would be done by , which faith christ is the law and prophets , math. . the sum , substance , and upshot of all , and more then all offering and sacrifice , so that the iews failing in these weightiar matters , viz. iudgment , mercy , faith , &c. all outward oblations and observations were abhorred ] that in some acts of righteousnesse , temperance , chastity , fidelity , and such vertues they have equallized at least in respect of their outward demeanour toward men , if not exceeded not only iewes [ who had the scripture , as our scribes have , and search , as much in it ] but also [ the more shame for the most of you filthy , fruitlesse , faithlesse christians the while , whom very heathens will therefore judge ] the most christians , thirdly , and in the knowledge of god , though therein they were most defective , yet they attained to so much knowledge and right apprehension of him , as enabled them to correct the vulgar errours concerning god. [ see how far beyond our vulgar christians , and very christian clergy men , that have the letter to boast , talk & trade on , the light within hath led the very ethnicks that have heeded it , by these mens own confession ; but they go on yet further preaching up the light with the qua : thus , p. . it will concern those who own christ as their light , to judge themselves and their wayes by his light : [ this act of self judgment is within faith i.o. seconding that morall instinct of good and evill , that is imprinted by god on the conscience from the innate light therein ] it is the great benefit of the light that it doth make manifest , eph. . . thus by the light of christ the evill of our wayes is reproved , the wayes of god approved : now this is no small benefit to have the light to discern our errors , which without light from christ we should never have understood , a wise christian will be often judging himself by the light of the law , discovering his transgressions [ that m●st needs be the law in the conscience which , de facto , shewes every mans own sins to himselfe ] it will be needfull not only to use the light of christ to judge our selves by , but also to order our actions by . i am the light of the world , saith christ , he that followeth me shall not walk in darkness . there cannot be unsafe walking by christs light , there is no danger when christ our light goes before , walk in the light saith christ , while ye have the light , lest darknesse come upon you : how many millions are there of souls perplexed and tortured all their life with fears and doubts for want of walking by the light of christ in scripture [ which , say i , is that in the conscience which the scripture mainly calls to ] and chusing rather to walk by a light and sparks of their own kindling [ alias their own wisdome , conceits , sences and meanings on the scripture , traditions in worship , and such like which they call light ] which in the end either goes quite out , or burns so dim as to leave them in darknesse of spirit and horror of conscience ; and no marveile since such as neglect the word preached [ which is that word of faith i.e. which men are to beleeve in unto life , which the scripture testifies , and the apostles preached to be nigh in mens hearts to heave and do it ] should follow the mares of humane reason , the examples , customes , and dictates of men , and in conclusion ly down in sorrow , isa. . . such foolish fires will lead to nothing but bogs and precipices , but christ the true light when his gospell is followed ( which is the light in the heart , cor ; . , . ) guides the feet of men into the way of peace : the light of christ is to be used as our weapons or tools to defend ourselves , or to work with , let us put off the works of darknesse , and put on the armour of light , the truth is light , is the chiefest instrument for safety and worke , if a man be without light he can neither defend himself nor offend an enemy ; he that would make use of christs light must be armed with his doctrine ; he that would improve the light , must be a doing the businesse which the word of christ directs him to , and to that end it ( mark ) must dwell richly in him . make use of the light of christ for thy comfort and rejoycing ; it is it which removes doubts , griefs , fears , despair in life or death . oh how sweetly might men live , how comfortably might they dye , if they did make use of it : [ thus highly do these two men r.b. i.t. speake of the light of christ within , which the qua : preach : yea that in the very heathen , though they oft call it naturall , yet they recommend it as that which told the truth to the heathen , which they holding in unrighteousnesse were under wrath , and without excuse before god , because they glorified him not as god , but were fill'd with unrighteousnesse , and did the things which by that of god in them they knew judgment was due to , and that they were worthy of wrath . ] ignorance of the law being not to be pleaded by them , ( say they ) who sin against the innate light of their own spirits , for as much as that fact must needs be voluntary which is done against the knowledge and judgment of a mans own conscience ; and yet somtimes ( to go round again ) they tell us that when their saints sin through infirmity only ( as t. d. judges david did when he was guilty of murder and adultery ) which when they doe they act against the knowledge and judgment of their own consciences , their facts are not voluntary , but altogether , yea utterly against their wills : yea p. . they seem to judge themselves much belyed by the qua. for denying the light within , and set themselves to vindicate themselves from that as a false aspersion , as if they were men that do truly own the light within as much as any , yea they there make a use of application of their doctrine about the light that enlightneth every man that cometh into the world , to justifie themselves against the qua : as owners and honourers of the light within , and to warn men that they act not against their light within , to this purpose ] we may infer ( say they ) a plea for our selves against the unjust accusations of the qua : who use to charge publick preachers with denying the light within each man , whereas such light is not at all denyed by them ; each person is to make use of the light within , that he do not rebell against the light , a mans own conscience is a law to him , &c. [ this and much more do these men , when they are pleased to begin of themselves confesse to the excellent usefullnesse and sing out to the praise of the light of god within each man , but if the qua : fall in with them in the same work , and commend the same light ( for t is no other but that of christ the qua : cry up ) in the same words with the priests , then in enmity against the qua , they set themselves to cry it down with as much indignation and detestation , as they cryed it up with approbation and high commendation before : then ( to go round again ) they sing a new song in contempt of it , to the time that hereunder followeth , inveighing most heavily and bitterly against the quak : for this businesse of warning men to take heed to the light within , to that of god in their consciences , calling both it and them no lesse then all to nought : witnesse their clamours against the qua : for this very thing in baxt. epist. p. . ] their i.e. the qu● : great pretence , when they dishonour the scripture and the ministry , is to lead men to a light within them , and this is their cry in our assemblies and our streets [ hearken to the light and word within you ] and the sufficiency of this they clamourously defend . so p. . they ( i.e. the quakers ) assert that there is a light in every man sufficient to guide him to god of it self , that it is a rule to shew duty and sin , that there 's no need of other teaching of man , that this is one in all , that it is the gospell , this is the main prop of the new anti-christian religion , or frenzy of the quak : and leads them into pernitious courses . so p. . a mans own light [ cry they , speaking of that of god in the conscience of all men , which somtimes themselves call no lesse then gods law in them , which is in them , but not of them , nor naturall , but spirituall , holy , just and good ] cannot warrant of it self without the scripture a mans actions to be lawfull , which he doth according to that light [ and yet t. d. sayes much of the truth of the scripture is written on the hearts of the heathen , and that so much of it as is there written is their rule , so by consequence mens rule can't of it self warrant mens actions to be right that are regulated by it : ( oh the rounds of these men ) yea tomb. and baxter blush not in proof of that their lye as boldly as blindly , to assert in the same page that paul in his bloody persecutions and sins followed the light within him , and counted it his great sin that he had so done , though they confesse ( as before ) that all light in all men is from god and christ , and that the light , some of which all men have from god and christ , though dim in regard of its small measure , gives them to discern sins , dutyes , and divine attributes , and leads them to much of god and more morallity , fidellity , chastity , temperance , righteousness , which the letter sayes are the fruits of the spirit , then most christians have attained to : yea so blasphemously seeme they to speak in the same page of the light within which the qua. follow and call to , which is no other then that of god in men that convinces them of sin as to intimate that men may , as the quakers say they do , follow the light within them , and yet their practice be of the devill [ the prince and ruler only of the darknesse in men ] and not from gods spirit , yea ( say they there ) if following the dictates of a mans own conscience ( i.e. the leadings of the light in it ) could warrant his actions the most horrid acts of idolaters , papists , pagans , mahometans , fanaticks , i. e. mad men should be free from censure and controul . thus to their own shame confusion , and self contradiction who one while speak well of it , they speake abominably of the light within , as if all the wickednesse that is in the world came to passe by following the light within the conscience , the going away from which into mans own vain imaginations and vile inventions into the dark , for not taking heed to the ●ouncell of god , i. e. his light in the heart , is the only cause of all abomination , without which light shining , and mens loving the darknesse and evill deeds , which it condemns more then it , there could be neither sin , as ●hrist sayes , nor condemnation , iohn . . rom. , . as ( to go round again ) to their own confutation themselves intimate in the very next words , p. , . which are thus . if a man do that which he thinks to be evill , [ that is by the lights dictating it so to be in his own conscience , as they hinted just before ] though it were good and lawfull in it selfe , it would be sin to him , yea that man that doth good against his conscience is hut an hypocrite in so doing , though the thing in if self be right and good : when a man doth evill , which his conscience tells him is so , he commits a sin of the highest degree , as to him that knowes to do good , and doth it not , to him it is sin , iam. . . that is , sin in an high degree , hence great horrour of spirit hath attended them that have omitted good , which their conscience told them they should do , and much more horrour in them that have done evill against their conscience , as in the case of iudas , spira and other instances might be given [ without which acting against conscience there 's neither sin nor horrour say we with john and christ , ioh. . . ioh. . but peace as themselves hereunder confesse , i.e. assurance of gods acceptance , acquittance , non-condemnation , justification . ] and therefore ( say they ) if the qua : intended no more then this , by bidding men look to the light within them [ and no more then that do we intend , god knows , though the blind guides , who can't see wood for trees , hating us , are minded to make men mistake us , as miserably as themselves mistake us ] that men should take heed that they omitted not the good their own consciences told them they ought to do , and that they did not the evill their consciences judged to be so , we should accept of their warning . surely it will concern you , as to look that your conscience be not erroneus [ as it ever is when , and never is , say i , but when it erres from the light of god within it , for the heart is a dark place of it self , but as the true light shines in it , pet. . . and heeds not that . ] so , when your conscience is rightly informed , to follow it , and when it goes wrong [ as it never does , say i , but when it goes from its guide the light ] yet to suspend the act which it condemns [ till by the light it come to approve of what it ignorantly condemned ] if you desire peace [ it seemes then by these men , as well as the qua : doctrine , that peace is no where to be had but in walking according to the light in the conscience ] there will ( say they ) be no plea to acquit him before god , or to quiet his own spirit , who proceeds to act according to the light in his own conscience : and a sin against the light of nature [ so they stile that voyce of god in the conscience still ] is so much the more damnable in that it is against the most irrefragable evidence [ mark how they somtimes yield the light in the conscience of all to be a far clearer evidence then that of the letter it self , and more dangerous to resist , in reference to which they somtimes ( to go round again call the light within , but obscure , meer darknesse and blindnesse , and not so dangerous nor damnable to resist , but rather dangerous , yea no lesse then damnable to follow ] he that doubteth ( say they with paul ) is damned if he eat , because he eateth not of faith , for whatever is " not of faith is sin ( mark how themselves affirme with paul and us , that faith , without which nothing is pleasing to god , out of which all that 's done is damning , to be a faith in that light of christ , which is in the conscience . wo be to him ( cry they as we also do ) who condemns himself in what he allowes , and contrariwise , say we and paul , and consequently themselves , happy is he ( and he only ) who is not condemned in himself ( that is by the light in his own conscience ) in what he allowes . thus absolutely do these light-haters somtimes themselves blesse , approve and applaud the light , which otherwhiles they brawl and bark against , when it s own children the qua : appear to justifie it ; somtimes ( to go round again ) as absurdly do they bolt out bitternesse and blasphemies against that light which ( forgetting how unawares they confesse the truth to the qua : ) otherwhiles they so eminently applauded as good and of god , &c , making it somtimes pernitious , dangerous , yea in the highest degree damnable to neglect it ; at othertimes ( to go round again ) pernitious , dangerous , and in the highest degree damnable to attend to it : as p. . ] among the gentile philosophers there was light , but dim , no light , truly such , is to be rejected ; philosopphers light guided men well in some things ; yet ( to go round again ) in most did lead them into crooked and dangerous wayes [ which position of these blind guides is such an ignis fatuus , such a will with a wish or whimsicall piece of guidance , as they falsly render the light it self to be , which they call so ; as if one and the same light of god should be a safe and sure guide at one time , and such a misleading , unsafe guide and foolish fire at another , as p. . will lead into nothing but bags & praecipices , or as if the least measure of the light of god could lead any man into the least measure of iniquity ; yea somtimes they call this light of god in the conscience , which is gods own voyce ( in nature at least as i.o. sayes ) his law and most immediate counsell to a man , no other then mans own counsell , way , 〈◊〉 that leads to cursing , witnesse p. , . where they say thus ] to leave a person to his own imagination , lust , to walk in his own counsell , his own way ( which is all one as to leave him to the light within him ) is the greatest curse and judgment to a man from god , for refusing to hearken to gods voyce . therefore the light within each person is of it self no safe guide , and the qua ; prescribe that to men as their rule , which god counts their curse [ yet ( to go round again ) p. . ] the light within each person is by creation and inward work of the spirit [ so to be left to the inward work of the spirit is it seems with these men the greatest curse , yet ( to go round again ) as before , p. . ] the qua : charge publick preachers with denying the light within each man , whereas such light is not at all denyed by them , but is acknowledged to be a great benefit to mankind , and p. . it concerns those who own christ as their light , to judge themselves and their wayes by his light , [ and the light within is his light , witnesse baxt. epist. above cited , this light is from christ both as the authour and restorer of nature , all this light ( within us and without us ) is to be hearkened to , and obeyed ] it s the greatest benefit of light that it doth make manifest , by the light of christ the evill of our wayes is reproved , the wayes of god approved , we know the righteousness of god and our own unrighteousness , this is no small benefit to have light to discern our own errours , which without light from christ [ and his light within say i , by which only every man knowes , de facto , what he is ] we should never have understood , a wise christian therefore will be often judging himselfe ( and self judgment saith i. o. is from the light indelebly implanted by god within each mans conscience ) by the light of the law [ which law is light saith the letter , prov. . . ] discovering his transgressions [ yet ( to go round again ) p. . oh that all that talk of the light within them would follow the light about them ! light within you whatever the qua : tell you , will leave you in perplexity , when you shall have most need of comfort ; but ( to go round again ) if you believe in the light of christ , as it s held out to you in the gospell [ that is the letter with them , which letter yet testifies the light of the gospell of christ to be shining from god within mens hearts , cor. . ] you shall see the light of life . therefore ( to go round again ) be perswaded [ cry they , and so they conclude their book ] to disclaime the pretended new light within you , as your sufficient guide to god , and chuse the light of christ from heaven in his gospel to walk by [ which christ say i , speaks and shines from heaven to men , now no where immediately , but in mens hearts and consciences , though men write and speak as from him here on earth , whom speaking there by his spirit from heaven , it 's more dangerous to turn away from , then from them that speak but on earth ] and it ( say they and so say i ) will guide and " comfort you surely and sweetly to eternall life . so i have shewed how these two children of the night and darknesse r b. an i. t. who were wont to bite and tear one another about the tradition of infant baptisme do both concurr in their divinity doings against the qua ; and the light within , to bawl out somthing , uno ore , against both , far better then their joynt dis-joynted talk concurres together within it self ; and so run the rounds and dance the hay , up and down , in and out , and somtimes round about , that the reader of them can hardly discern or find whether they be fuller of concessions to the qua : by their confessions to , and commendations of the light within , or of denyalls , contemnings and condemnations of it , for at severall times ( somtimes more expressly , somtimes more implicitly ) they are found in both in a most egregious manner ; one while ( as if parturirent montes ) mightily magnifying the light within for a great way together , as if we might warrantably take them to be some trusty friends to it , another while minifying , vilifying , nullifying it into nothing but some blind lump of darknesse ; like the lizard making many good prints upon it with their fore-feet , in that sandy way wherein they passe , and then dashing them all out again with a long bushy tail , or tale of it to the contrary ; like the blind night b●t flying and fluttering up into the air with a mighty humming noyse of encomiums about it , and then dropping down into a piece of cow dung : as the devill serv'd him who is the author of it , who , after he had set him upon the highest pinnacle of the temple , he would fain have thrown down thence to destruction ; so deal these by the inward light or word of gods speaking in the heart , which , after in words they with i. o. have magnified over all gods name , they thrust it down ( as he does ) below every name yea and every thing almost that hath any name at all ; and , as i. o. after in a sound of words , they have set it out as glorious , next to god , as the sun in its brightnesse , render it under many reviling , opprobrious titles , well nigh as odious , as satan himself in his princely , and their own priestly blindnesse : so that which side soever of those two sides and sorts of sayings or double tongu'd talk of the light the truth stands on , yet ( unlesse contradictories can ) it 's certain all cannot be true which they utter of it : and if the worst should be true , as ( absit blasphemia , far be it from any good man to beleeve their blasphemies of it are ) then the best is false , and that at best proves themselves no better then self-confounders ; but if the best they say of it be true ( as most true it is ) then r. b. and i. t. till they both repent in dust and ashes before the lord for their sin in belying his light , can expect no better from him , then what is due to all blind truth blasphemers . as for t. d. he sayes the least of all these four in contradiction to himself about the light ; howbeit , as is above shewed , not so little , but that it s seen , that eodem cum illis haeret luto , he sticks in the same quagmire together with them : but as for i. o he is more over head and eares in it , as to this poynt , then all the rest . i shall only take two or three more turns upon that wheel of his , on which he is unwearied in running round , and so make an end with them altogether at this time . and first let us see what i. o , saith by way of concession to us , against himself , about the light in all mens consciences . first , tr , . c. . s. t . he writeth thus ( viz. ) god declares his soveraign power and authority , righteousness and holinesse by the innate or ingrafted light of nature , and principles of the consciences of men . that indispensible morall obedience which he requireth of us as his creatures subject to his law , is in general thus made known unto us ; then citing and writing out at large that text , rom. . , . for the gentiles , &c. he goes on thus : by the light which god hath indelibly implanted in the minds of men accompanyed with a morall instinct of good and evill , seconded by that self judgment which he hath placed in us in reference to his own over us , he doth reveale himself unto the sons of men [ and that we may know and be ascertained that this thing is no deceivable pretence , but that god doth so indeed reveale himself thereby , he adds s. . ] the voice of god in nature is effectuall ; it declares it self to be from god by its own light and authority . there is no need to convince a man by substantiall witnesses that what his conscience speaks it speaks from god , whether it bear testimony to the being , righteousness , power , omniscience or holiness of god himself , or whether it call for that morall obedience which is eternally and indispensably due to him , and so shewes forth the work of the law in the heart , it so speaks & declares it self that without further evidence or reasoning , without the advantage of any considerations , but what are by it self supplyed , [ and then without an outward ministry , letter , or writing surely , or if it did not , yet the letter without , that came from the light within , is of the lights own supplying ] it discovers its author from whom it is , and in whose name it speaks : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those common notions and generall presumptions of him & his authority , that are inlayed in the natures of rationall creatures by the hand of god to this end , that they might make a revelation of him as to the purposes mentioned , are able to plead their divine original without the least contribution of strength or assistance from without [ thus far i.o. writes the truth of the light within , saving here and there the interposition of that epithite naturall ] thus far have i set down i. os. words , that all may see how far he accords with them in these words , in the same things about which he quarrells with the qua●as not knowing what to make of their inward word and light they talke of : which is indeed wholly ( though himselfe fees it not ) excepting in his often undervaluing of the light within by that name of naturall , as in opposition to the qua : which otherwise , while he sees it serves his turn so to do against another sort of his antagonists , he magnifies in words , and makes as honourable with all his might , as the qua : do , and together with them : he grants that its the voyce of god , a means of the knowledge of god , and of his will , of divine originall and authority , calls for that morall obedience ( a higher matter then he thinks for ) which is eternally and indispensably due to god , speaks in the name of god and from god so infallibly in the heart , that it needs no other evidence , assistance , advantage , &c. ( and then not the letter ) to witnesse that it speakes from god , is his law to which his creatures are to be subject , is ascertain'd to be no deceivable pretence , but that indeed by which god doth reveale himself to the soul of man , that light which god hath indelibly implanted in the minds of men , is accompanyed with a morall instinct of good and evill , seconded with a self-judgment in us in reference to gods own over us , shewes the work of the law in the heart , so as they are left wholly inexcusable , who will not learn and know god from thence : neverthelesse ( to go round again ) he pinches it back at first ( after he hath done magnifying it ) with the diminitive termes of the light of nature , low , dark , obscure , ● winekling light , that scarcely peeps out of the most pernitious darknesse , enlightening mearly in morall matters , duties , morall good and evill , sufficient to leave men without excuse , not save , nor bring them to the true knowledg of god , only that which was given to man at first before he fell , the state of the first man , and at last a thing altogether faigned , a deceivable pretence , grossely imagined , every ones private light making as many rules as men . that inward light , the revelation that comes from which is uncertain , dangerous , unprofitable , no way necessary to the knowing of god and his will , therefore to be rejected and detested . a means of the knowledge of god , and of communion with him , boasted of by the fanaticks , an addition to the written word of god which is most heavily damned by the spirit of god , among that of confabulation with angells and others , id genus furfuris , of the like bran : that which we are sent to that we may get the knowledge of god , or any direction in our duty to him at no time and no where at all by god ; a principle of revelation most uncertain , fallacious , both as to it self , and what things it reveals ; a meer faculty of the understanding ; i know not what light , of no correspondency with the scripture and word ; i know not what divine soul of the world mingled in all things , which is every thing , and truly nothing ; a light which , however attended to , is in all divine things , as to the utmost end , meerly darknesse and blindnesse it self . these and many more id genus furfuris etfarraginis are the depressive , debasive denominations , whereby i. o. having first advanc'd the light within and law of god in th● heart into its proper place , prerogative , titles , and authority , as gods vicar on earth ( which office the pope and clergy have long usurped ) as a faithfull witnesse , right reverend recorder , and subordinate iudge for god , and between god and man in the conscience , doth after thrust it out again from its throne , rob it of its recordership , detrude it from its true title , divest it of all its authority , digrade it from its vice-gerentship , turn it down from the bench to the bar , and there , like a iustice of neither peace nor truth , pass his scornfull sentence on it , and damn it into utter darkness , among a crue of counterfeits , fanatical fancies meer figments , & imaginations , & the whole rabble of such like malefactors & deceivers , as any may see , who having so much skill will be at so much pains as to consult those pieces of his latine piece , that are to that end here cited in the margent . * wee see then that though these men agree all together to witnesse against the truth , yet their witnesse agrees not together within it self , their assertions assent not , but assault one the other about the self same subject , the light , some saying , as they said of christ , he is a good man , others nay but he deceiveth the people : one while t is o divinae originis lumen ! o vox dei effectualis ! non hominem sonat , est dea , aut a deo certe ; o lux dei seipsam declarans , et ●uthoritatem suara , per quam deus infallibiliter revelat seipsum hominibus ! quid verbis opus est cum ipsa loquitur ? quid testibus ad extra ad convincedum ? &c. o lex dei in corde 〈◊〉 mentibus hominum insita ! ibi loquens , judicans in nomine domini , n●men dei , p●r quod seipsum exhibet cognoscendum , &c. anon again , in hoc no●ine domini incipit omne malum , then t is , o pestis ! o labes ! o nequitia ! ipsa nequitia nequior . so then sua ipsorum contra seipsos pugna de luce sic se habet : ex hac parte p●●● et pudicitiaest , illinc petulantia et stuprum : hine fides est , illinc fraudati : hinc pietas , illinc scelus ; hinc constantia , illinc suror ; hinc certitudo , illinc fail●●lis pretextus ; hinc honestas , illinc turpitudo ; hinc justa , justitia ( adeoque si fieri possit ) justitia justior ; illinc ficta , fictitia , falsa , falsissima , fallaciâ ipsâ fallacior : hinc dei quidam digitus , seu insculptio quaedam in cordibus , non nisi per dei quidem ipsius manus , illinc ( ironice ) deus nescio quis ? seu forsan deo quopiam quid melius , aut ipso diabolo pejus ; hinc penè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , illinc verè nihil , hinc lux ipsa luce clarior , illinc mera tenebrae & caecita , adeoque obscuritate ipsa ferè obscurior . one more iigge of i. o. about the light of god we testifie to , as one and the same gift or grace of god in all , as to its nature , though different in measure , is this , which is in part toucht on above , and then i leave them all to dance in the dark all together if they will , till they are as weary , as i am in tracing after them : he may well say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it , yet verè nihil , for he first makes it every thing , and at last just nothing , as any one may find comparing his first treatise with his last tract of theses : one while he calls it metaphoricall , not pròper ; otherwhiles proper , not metaphoricall ; one while natural , as opposite to civill , and not morall , spirituall , nor supernaturall ; otherwhiles and in other respects he makes it civill , morall , spirituall , and in effect supernaturall , as in opposition to naturall ; one while ( ironically ) some certain divine soul of the world mixt with all things , yea all these things abovesaid , yea all things also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , otherwhile verè nihil , truly nothing ; one while common to all and universall , but then not saving ; otherwhile sufficient and saving , but then particular only and peculiar to few , not common nor universall : yea the light is made little lesse then a monster of all shapes , a nescio quid ? a certain naturall , supernaturall , civill , morall , spirituall , reall , metaphoricall , sufficient , insufficient , efficacious , ineffectuall , usefull , useless , safe , dangerous , peculiar , common , speciall , generall , particular , universail , every thing , which when all comes to all is none knowes what , but a meer just nothing , so here is a unity , thus parting it self into a plurality , divided first into a duality , then turned into a trinity , then quartered into a quaternity , then extended into an universality or certain omniality , and then as some nihil in nil revertens , returning back into a particularity , and narrowed up nearer into a neutrality , till it resolve and annihilate it self at last into a very nullity . thus the priest's work , who talk for self , is tangling talk against it self ; 'gainst truth a prate , a piteous preachment , that can't make good its own impeachment . as dr : owens doctrine does , who heeds not well which way he goes , baxter's , tomb's , dansons dances round , and round again in th' self same ground ; it staggers to and fro , and reels , skips up and down , and runs on wheels , starts aside like some broken bow , crosses christ like cris x crosse in th' row , whoso can feel in it may feel as 't were a wheel within a wheel : a net , gin , trap a snare's in it , a whirlpool , gulf , bottomlesse pit , wind , dust , husk , chasse , no stable steeple , a tale , that takes unstable people , a toy , a cloud , mist , smoak , a fogg , no quakerisme , but some quavering bogg ; a quick-sand , a quagmire , that sucks , who 's in 't his feet out hardly plucks , himself who 's in , gets seldome out , it self 's more seldome in then out ; it flutters like some blind night bat , now here , now there , this way , now that , now it is one thing , then another , and now and then nor t' one nor t' other . somtimes it 's this , somtimes it 's that , somtimes it s this , and this , and that , somtimes 't is either this , or that , somtimes 't is neither this , nor that , now this , not th' other , a non it s either , then by and by both both , and neither . one while it looks like so , not no , another while like no , not so , one way it seems or so , or no , another way , nor no , nor so , some wayes it shewes both so and no , so 't's a meer endlesse no , and so. sam : fisher. sic o sic quantas , pate●asque quotas , quasque tu , plenas babilone totas , haud tibi , at sancto cuicung ; notas , bestia potas ? scripta scriptorum modo multa notas , scripta scripturae modo sacra notas , huic tamèn cae cos oculos , remotas reddis et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . puncta contendis , literaeque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse movendas neque , nec remotas , esse nec novas , sed babere notas biblia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : esse scripturas benè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aut per , aut propter licet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . esle sed mentemque , manusque lotas non benè notas . diruis nunc quae oedisicas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse , vocales , literasque votas normam , et has meras dein ' esse ( o rotas ) non ita notas . perfici per has aliquando votas posse vel cunctos , aliquando ( o rotas ) neminem hic purum fieri revotas posse : ita motas . ebriaris sic , titub●sque ' grotas , haud dubes nunc , nunc dubitas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( o sacerdos ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quî sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quod scis hoc nescis , quast in orbe rotas , vertis hûc , illûc , modo circa rotas , fluctuas , curris , modo retro rotas , undique rotas : usque dum rotas , rotulasque , rotas , nectis in rotis . rotātimque rotas , tota dum tenet , tōtätimque totas opera rotas . rotas opera tenet arepo sator dixi haud magis malus piscator , ac tu , ac tui ( o sacerdos ) estis p●ssimi pisces , qui , ni regeneremini , rejiciemini in aeternum . in vi , via , vita , virtute ac veritate domini ( si salvabimini ) salvetot● . sam : fisher. finis . christ's light springing , arising up , shining forth , and displaying it self thorow the whole world , from under that priestly darkness ; wherewith it hath been clouded and overcast , by the space of one thousand two hundred sixty years , in this our antichristian-christian world. sect. . our testimony , and that truth to which we bear testimony , who by those to whom wo is , forasmuch as they tremble not at the word of god , are scornfully stiled quakers , is no different thing , nor another , but plainly one , and altogether the same , which all the holy men , and prophets of god h●ve have held forth , as also christ himself , and all his apostles and ministers , as many as have spoken ( as they were moved of god ) from the beginning of the world to this very day . . for even as they ( whose testimony who ? even few or none , either believed or received ) so we , who are of her children , of all and only whom wisdom is justified , give testimony to wisdom it self , not the wisdom of this world , nor of the princes of this world who come to nought , but to that hidden wisdom , which none of the princes of this world knew ( for had they known ; they would not crucifie the lord of glory ) the wisdom of god is a mystery , even the light of the lord god , and jesus christ who are light , and in whom is no darkness at all , yea to that glorious light that is now arising to enlighten that holy city , new ierusalem , where now there is to be no more night , into which nothing shall in any wise enter that defileth . . concerning which light , christ himself said to paul , being now truly converted to it , which he persecuted before , throw the blindness of his mind , i now send thee to the nations to open their eyes , and to turn them from the darkness to the light , from the power of satan unto god , that they may receive remission of sins , & an inheritance among those that are sanctified by faith , that is in me (a) . neither was this the business and ministry , which paul onely received of god , that he might fulfil it : but iohn al●o testines that this was the message , which he together with the rest of christ ministers , had received from ch●ist himself to declare , which was also f●om the beginning , not any new thing , ( however it might seem new , as being clouded till the darkness was past , and the true light shined again out of the darkness that sometime clouded it ) but the old thing which was from the beginning , namely that god is light , and in him is no darkness at all , and that if we say we have fellowship with him , and walk in darkness , we lie & do not the truth , but if we walk in the light , as he is in the light , we have mutual fellowship with him , and the blood of jesus christ his son cleanseth us from all sin , (b) moreover that who saith he is in the light , and hateth his brother is in darkness even until now . . concerning which light of god , of which the scripture every where speaketh , and from which inlightning the penmen thereof the scripture it self was given forth , which also was , which also shined in the heart of man long befere the scriptures were , we together with the scripture & the writers thereof do testify this self same thing , namely that a certain measure certain beams were of old , and now are given of god in the conscience of every of them to the sons of men , who although god made them after his own image , upright & blameless , have yet sought out to themselves , both various and vain inventions , and corrupted their wayes and erred ; and , as to any help they can have from themselves , are in a manner wholly perished from the true god , & from the true knowledge of him , whom truly to know is life eternal , and from all communion with him , to shine in their dark heart , as a light in a dark place , & to bring them back through the cond●mnation of their evill deeds , word ; , and thoughts , and of that whole chaos of confusion and corruption that came in by the fall , which condemnation this light will bring on all that take good heed to it , and through the mortification of that old man , and body , as well as of death , as sin , with all its earthly members , and in a word of all whatever in man is contrary to the image and will of god , and turn them back unto god , unto that primitive state of purity , righteousness and innocency , from which they departed to worship images in their own imaginations , to know , and to worship the true god , who is a spirit , truly in spirit & in truth , with which worship onely the lord is worshipped according to his will , and lastly to enjoy such spiritual peace & communion with him , as none are by any means possible ( as is aforesaid ) capable of , while they are alienated from him , by the darkness of iniquity , & while they remain in their transgression incorrigible , and unconverted . . (c) for both iews and gentiles , ( as it is written ) are concluded all under sin , there is not one righteous , no not one , there is none that under standeth , there is none that seeketh after god , they are all gone out of the way , they are altogether become unprofitable , there is none that doth good , no not one ; their throat is an open sepulchre , with their tongues they have used deceit , the poyson of asps is under their lips , their mouth is full of cursing , and bitterness , their feet is swift to shed blood , wasting , and misery is in their wayes , and the way of peace they have not known , there is no fear of god before their eyes , so that every mouth is stopped , and the whole world become guilty before god , for al have sinned and f●ll short of the glory of god. . this is the state of all ma●k●nd seperated by the fall from the light into the darkness , among whom even all of what oever sex , nation , language condition or age ( at least that is capable to discern between good and evil ) i say all may say within themselves we are lost , we are gone down headlong into the utmost darkness ; into extream damnation from god : neither is their any other way to life exhibited but by iesus christ the light of the world , by some measure of light at least shining from himself , enlightening ( as it 's said ) every man that comes into the world , shining in darkness , in the dark consciences of men , though the darkness comprehend it not holding by the hand also ; & as it were leading by the hand those , that being in nared in chains of darkness , & thrust down into the pit , do not winke with their eyes , to the further blinding of them , but according to the councel of christ himself , believe in the light whilst they have it , that they may become children of the light : for i am the light of the world ( saith christ ) he that followeth me shall not walk in darkness , but shall have the light of life ; also i am come a light into the world that whosoever believeth in me , may not remain in darkness ; [e] i came not to damn the world , but to save the world . . in this manner therefore is christ the salvation of the world , as he is the light of the world , destroying the works of the devil , who hath wrought in the darkness to the setting up of a principality , and a kingdom to himself in the hearts of men , and redeeming men from the power of the prince of the darkness of this world unto god , who is light , and to see light , even the light of life in his light. [f] . in like manner doth the prophet isaiah affirm christ to be given of god for a covenant to the people , for a light to the nations to open the blind eyes , and to bring out of prison them that sit in darkness even the blind which have eyes , and see not [g] and after him paul testifieth that christ was set as a light to the nations that he might be the lords salvation to the ends of the earth . simeon also speaking by the holy spirit of the child iesus calls him that salvation of his , which the lord had prepared before the face of all people , to be a light to lighten the nations and the glory of his people israel . [h] . in as much therefore as christ is the light of the world , he is the saviour of the world , and so far only are men saved by him as they believe in him , who is the light , and in that light wherewith he doth enlighten every man in his own conscience , and set themselves to walk after it , which leads no man into iniquity , and so far forth are all men liable to condemnation before god , as they walk not in this , which is in them , howbeit not consenting to any , but testifying against all iniquiry , even the least , and also reproving and condemning it , even in them , who are not in it , but walking contrary to it , in the darkness . . for although god in his great love gave his son for a light , not that he might damn the world , but that the world through him might be saved , and be that believeth in him is not condemned , yet he that believeth 〈◊〉 is condemned already , and this is the condemnation , that light is come into the world , into the inmost consciences of men , there manifesting good and evill ; but men love the darkness rather then the light , because their deeds are evill ; for he that doth evill harsth the light , neither cometh to the light , ●ast his deeds should be reproved , but who so doth truth he cometh to the light , what his deeds may be made manifest , that they are wrought in god. [i] . and al though all that obtain justification , are justified freely , by the grace of the lord through the redemption that is made in iesus christ alone ( yea , cursed be he , and cursed will he be that seeks for justification any other way , for he who is the light of the world , is also that corner stone , which ( however it be set at nought by a thousand and thousand of the 〈◊〉 , is yet made the head of the corner ; neither is there salvation in any other , nor is there any other name save that of christ , the light , under heaven given among men whereby they must be saved ) [k] nevertheless no further is any man accepted of god , or justified by christ , or the grace of god in christ , then as he is directed by christ the light , and is by the grace of god , by that , inward with 〈◊〉 of god by the light of god and christ in his conscience , which is given of god for this very end , that it may teach and lead , taught and led unto repentance from the unfruitfull works of darkness . . for this light shewes the riches of the goodness , and long suffering , and forbearance of him who is long suffering to-us-ward , not will that any should perish , but that all should come to us by repentance , & is that very grace of god bringing salvation that hath appeared to all men , teaching all that will learn what it teacheth , that denying ungodlyness , and worldly lusts they should live soberlys righteously and godly in this 〈◊〉 world , which kind of life will otherwise be to late to begin to live in the world to come , which grace being received in vain , how much more being despised , by the hardness of the heart refusing to repent , wrath is treasured up against the day of wrath , and the revelation of the righteous judgement of god , who will render unto every one according to his works , to them , who by patient continuance in well doing , seek for glory and immortality , eternall life , but unto them that are contentious , and obey not the truth , but obey unrighteousnes , indignation and wrath : for [l] tribulation and anguish is to come upon every soul of man that worketh evill ; but glory honour and peace to every one that worketh good hath to the jew and also to the greek : for there is no respect of persons with god ; but in every nation he that ●ea●eth him , and manketh righteousness , is accepted with him , but the wicked and him that loveth violence , his soul rateth . . and howsoever the world which is call'd christian , together with the manifold sects , professors , and meerly nominal christians and ministers thereof , may dream that they have christ their redeemer , very often calling him , lord , iesus continuing in the mean time in all disobedience to his light , yet the foundation of the lord standeth sure having this seal the lord knoweth who are his , and let every one that nameth the of christ depart from iniquity . . for the day of the lord draweth nigh wherein both every man and his deeds shall be made manifest , for the day which is the light shall declare them , for they shall be revealed by fire , and the fire shall try every mans works of what sort they are ; and in that day all those d●eamers shall be awakened , and shall know that as concerning the truth they have erred far from the mark , and that not every one that saith unto christ , lord , lord , shall enter into the kingdome of heaven , but he that doth what christ saith , and what the will is of his father wh●ch is in heaven , and though they have prophecyed in his name , and done great things , nevertheless for as much as they departed not from iniquity , they shall be doom'd from christ with d●part from me , ye workers of iniquity , i know you not . . then shall the whole multitude of transgressors of the law i. e. of the light of god in the conscience by which all , even those that have not the law written in an outward letter , are a law to themselves , having the work of the law written in their hearts , that the lamb of god came not to tolerate , but to take away the sin of the world , and that iesus was sent , not to give liberty to sin , but to set his people at liberty from their sins , and that in the greatest liberty , wherwith christ freeth his people , there is the least licence , and that the father having raised up his son hath sent him to blesse men , they turning away every one of them from his iniquitie : , & that those blessed ones , to whom the the lord imputeth not sin , wh●se iniquities a●e forgiven , & whose sin is covered , are such in whose spirit there is no guile , and that there is in no wise any remission of sins unto those , who still accustome themselves to a dayly commission of them . [m] . moreover the great and terrible day of the lord now cometh , wherein the light , which is risen in the con●ciences of men , shall dayly , more and more clearly shine forth , in which also the ●he book of conscience must be opened , that ●ut of it all men may be judged according to all things that are written therein , where , by the light , which is gods faithfull witness , all sin is written down in the sight of god , as with a pen of iron ; in which day , by the light , god will come night to us to judgement ; and then the righteousness , grace and mercy of god shall be revealed towards all , who , standing still in his light , wait for him to come as a redeemer to them from their impieries , that they may be saved from the wrath , that is to come upon all the children of disobedience , by which light the wrath of god shall be manifested from heaven in their own con●ciences against all ungodliness & unrighteousness of men , who retain the truth in unrighteousness ; in which day god will reign down upon the wicked , snares , fire , brunstone , and an horrible tempest , all which things shall be the portion of their cup. . moreover in the hand of god there is now a cup and the wine thereof is red , and it is full of mixture , and he poureth one of the same , and iudgment is begun at the house of god , and god hath begun to bring evil upon the people , upon whom his name is written , and his nature & image is imprinted ; & they , whose portion it is not , in such a measure as they have drunk of the cup of abomination and fornication , have drunk also of the cup of indignation and wrath , before they could take the cup of salvation , and prai●e the name of the lord , in no wise therefore shall the wicked go unpunished , but the worshippers of the beast , and those that receive his image must drink also of this wine , which is poured one of the mixture into the cup of his indignation , and shall be tormented with fire and brimstone in the presence of the holy angells , and of the lamb : yea , the very dregs hereof , the top whereof the children of the light and of the day have tasted , the children of the night and of the darkness , that is all the wicked ones of the earth shall drink and wring them out . . wherefore whilst in the long suffering of god opportunity is not wanting unto you , whilst the day of your visitation is neer unto you from god , let my councell be accepted of you all ; and turn your selves to the light of christ in your own consciences , and take councell thereat for ever , which seriously and sincerely minding , you shall be taught by christ himself , whose testimony to you , from heaven , that is , to your both externall , internall and eternall peace and salvation , and shall be brought to christ himself , and to see him , and his father from both whom it comes , to the saving knowledg of whom there can be no coming any other way whatsoever ; for as the sun of this outward world is not seen , but by that light which flows from it self unto us , so neither is the sun of righteousnesse , but by that measure of light ( how little soever it be ) that shines from him in the heart . . for although the scripture which speakes of the light , and directs to the light maketh mention of the father and of the son , so that there ye may read of them , and speak of them also , according to what ye there read ; yet this the scripture it self witnesseth that none can know either the father or the son , but he to whom the father and the son do mutually reveal each the other , whose revelation also is made within (n) for that which may be known of god , sufficient to salvation is manifest in men ( saith paul ) for god doth manifest it in them and the gospell is preached in every creature which is under heaven (o) by the light of god in the conscience , so that they are left inexcusable before god ( who else would be excusable & blameless ) forasmuch as though they know god , yet they glorify him not as god , neither like to retain god in their knowledge , but knowing the judgement of god , that they which do such things , as they do , are worthy of death , yet not onely do the same , but have pleasure in those that do them . . in the mean while we do not affirm christ himself to be in all men , who yet is known to be in all that are not reprobates , as that hope of glory ; nevertheless all ( for there is no difference , but what is made by different degrees of light , which do not vary the nature of the thing ) have some measure or other of his light at least one talent committed to them , that they may trade therewith to profit withall , which using well , and doubling they have entrance into the joy of their lord , but hiding of which and not gaining therewith , they shall be thrust out at last from the light they have , into the utter darkness , where there is weeping and gnashing of teeth : this light therefore shines in all even the heathe● , in some measure , although not in all in the same measure . . to the measure of which light of christ , which in you is , you will do well to take heed while you have it , as unto a light shining in a dark place , to give you the knowledge of your salvation , and guide your feet in the way of peace , and that you may find true rest to your burdened and wearied souls , and lest darkness come upon you , for he that walketh in darkness , knoweth not whether he goeth , nor at what he stumbles . . this light is the law of god ( for the law is light saith the wise man (p) ) written not with luke , but with the spirit of the living god , not in tables of stone ( as of old for a figure hereof , by the finger of god ) but in fleshly tables of the heart , in which may be read and understood not onely ( as in the scripture and the law without ) the right , that is , what you should do and should be , but the fact also , that is , what you do , and what you are : for to know thy self , whom if thou knowst not , thou knowst not christ , whom if thou knowst not , it s no profit to thee to know other things , this comes no other way then by an inward beholding of thy self in that more inward looking-glass , namely the light of christ , by which , god shines in the conscience , which light leads those that follow it to hear that true and living word of god , of which the scripture declares , (q) that its powerfull and mighty , and sharper then any two-edged sword , piercing even to the dividing of the soul and spirit , and of the marrow and reines , discerning the thoughts and cogitations of the heart , before which , all things are naked & bare ; that it is as fire , and as an hammer , breaking the rocks in pieces , and causing all things to tremble at the hearing thereof ; which was in the beginning , before the scripture was , which testifies of it , concerning which , the scripture both old & new doth truly testify , it 's not far off , but nigh in the heart and mouth , that thou maist do it , even that very word of faith the apostles preached . . this light is that good & old way , older than the eldest among the sects of this age , whether of iewes or christians , who ( all in the mean time , namely , both catholiks , and lutherans , and calvinists , & baptists , &c. every one professing themselves to be the antient est ) have divided the grand tree of the old roman church , into so many branches , lesser boughs , and little twigs , that the whole body thereof , wil ere long be sick even unto death , & she who hath been so long the mother of so many children , is almost now devoured of her own children . this light ( i say ) is that antient way , unto which , god by the prophet ieremiah called back the israelites , when degenerated from god into their own traditions , saying , stand in the wayes and see , and ask for the antient paths , where i that good way , walk therein , and you shall find rest unto your souls , but they said , we will not walk therein ; hearken to the voice of the trumpet , but they said , we will not hearken . (r) . this light is a teacher that cannot deceive , for it is the testimony of god , which is greater than the testimony of man ; nor yet can it flatter , for it reproves every one justly , not justifying the wicked , and condemning the innocent , but telling every one the truth concerning himself directly as the case is , and no otherwise , accusing , and excusing then god himself , from whom it is , for if by that which is shining from god in thee thy own heart condemns thee , there is no god without that holds thee guiltless ; but when by that thy heart condemns thee not , then maist thou have boldness before god. (s) . finally this light is that perfect law of liberty , of which whoso is a hearer , and not a doer , he is like a man that beholds his natural face in a glass , which so soon as ever he hath beheld , and is gone away , he straitway forgets what manner of man he was , but whoso looketh into it , and continueth therein , and is not a forgetful , and an idle bearer , but a doer of the work , this man shall be blessed in his deed . (t) henceforth therefore , who ere thou art , who wouldst know thy self , do not seek thy self out of thy self , but behold thy self , within in that inward light , which inwardly gives the di●cerning , not only of the good and perfect mind , and will of god concerning thee , but also of thy own mind , and of thy whole self , and that so perfectly , that concerning these , and even all things pertaining to the salvation of the soul , and the kingdom of god , with the righteousness thereof , and what haereditary right thou hast therein , which is nigh wch is within ( saith christ to the pharisees , (v) who never entred into it ) there is no need that thou shouldst go forth of thy self , in order to a further evidence , and understanding of them : yea thou knowest more than enough already , if of the good will of god thou knowest more than thou livest up to , for what good is only known , and not done , tends only unto thy condemnation : in all openness and plainness , and not in knowing what is to be done , but in doing what is already known stands the salvation of the sons of men . . moreover what hinders ( unless they be delighted in the blinding of their own eyes , the stopping of their eares , and the hardning of their hearts , & in rejecting the councell of god to their own perdition ) but that the wicked may come to the life of god , from which they stand estranged ? for the way to that life , howere it 's narrower and straiter by reason of the cross of christ , which is dayly to be taken up by those that follow him , then that wide and broad way that leads to destruction , for which cause it is that so many enter in by this , and so few by the other , yet is , together with that which tends unto death , so plainly made manifest by the light that ( unless it be to such as are willingly ignorant ) it cannot easily be hidden : . for the fruits of the spirit or works of the light which are righteousness , love , goodnes , faith , gentlenes , sobriety , temperance , chastity , which who so brings forth to god lives with god , and sees god , are manifest to every one that doth not wink against the light in his own conscience ; and the works of darkness or of the flesh , such as are adultery , fornication , uncleannes , lascivicusness , idolatry , witch-craft , hatred , variance , emulation , wrath , strife , seditions , heresies , envy , murders , drunkenness , revellings , and such like , which whoeever doth shall never enter into the kingdom of god , are manifest ( saith the scripture , [w] ) and that not so much by the scripture , as by the light to which the scripture testifies , and by which they were manifest in the consciences of men , before the scripture was and are made manifest at this day where the scripture is not , by which also they would have been made manifest if the scripture had never been : for all things that are reproved ( saith the spirit , in the scripture , are made manifest by the light , for whatsoever doth make manifest is light. . to this therefore all apply your minds , to this come , in this walk and continually abide , even in the spirit of god , which reproveth the world , and comforteth the saints called , redeemed , and chosen out of the world : here stand continually , that ye may both know your selves , and comprehend false spirits with the works and children of darkness , who are comprehended and discerned by the spirit , by the light , although these comprehend neither it , nor its children ; and that grace , mercy and peace , may be multiplyed to you from god the father , and from iesus christ , whose councell in the conscience , whosoever hearkens to shall dwell safely , and shall be quiet from even the fear of evil : for this is a brazen wall to a man to be inwardly conscious to himself of no evill , not to wax pale at the sense of any crime . . but who so turnes aside from the light , leaving the pathes of righteousness to walk in the wayes of darkness , as he is inwardly condemned of himself , so both errour & terrour do meet him at every turn , so that howbeit he carryes outwardly a shew of laughter and mirth , yet he goes often grievously griped , and within waxes pale at the sense of that , which the wife of his own bosome is ignorant of . . all these things abovesaid , which at first were written in latine more privately , for the sake and use of a singular , eminent friend in germany , are now with no other alteration then the case requires , not without god himself also moving thereunto , given forth more publikely , as well in english as in latine , in service to you ( o academians ) and all others to whom we are ready ( according to peters councell ) to render a reason of the faith , which is in us , with meekness and fear , having a good conscience ; and to this end that both ye , whose eares being turn'd away from the truth are turned unto fables , & ye , who itching , and attending to no other business then telling , and hearing some new thing , suppose we bring certain strange and new doctrines to your eares , may know that we bring no new things , but all the old things , even the self-fame , which by gods ministers were uttered from the very beginning ; which al o we know either to your salvation , or greater condemnation your selves shall once acknowledge even for ever . . of which yet we are not slack to warn , & by admonition to awaken you , forasmuch as though to say the same things that were said before , it s not grievous to us , yet for you it 's safe , who , by over much incogitancy , & inadvertency ( i may truly say ) are ignorant of what ye know . . which truly if in the same light , and with the same sincere spirit , with which they were written , they may be throughly peru●ed by any , it shall repent neither me to have written , nor you to have read what is here written . . but if otherwise , and if this friendly wo●d of your salvation shall stir up in you the spirit of enmity & malignity , and receive from you rather an ignominious repulse , then an healthfull hearkening thereunto , it shall please me enough that in this work i have pleased god , & am clear of the blood of your souls , and ye at last shall remember at least ( yet not without repentance , though too late ) that ye were warned from god. by an english man , who is a friend , and lover of your souls . sam. fisher. lux christi emergens , oriens , effulgens , ac seipsam expandens per universum terrarum orbem e tenebris sacerdotalibus ; quibuscum cooperra , nec non offusa suerit , per mille ducentos sexaginta annos , in hoc orbe nostro antichristi-christiano . sect. . testimonium nostrum , & veritas cui testamur nos , qui ab iis , quibus vae est quia non tremunt ad verbum domini , nominamur ironice quakers , non est alierium quoddam , nec aliud , sed plane unum , ac omnino idem cum illo , quod exhibuerunt omnes sancti viri , ac prophetae dei ; perinde ac christus ipse , nec non omnes ejus apostoli , ac ministri , quotquot ( quemadmodum a deo moti erant ) loquuti sunt a seculo in hunc usque diem . . quemadmodum enim ipsi ( quorum testimonium quis ? vel duo , vel nem● credidit , ●ut recepit ) ita & nos , qui sumus ex filiis suis , a quibus omnibus , & solis justificata est sapientia , sapientiae ipsi testimonium damus ; non seculi hujus , nec principum seculi hujus , qui abolendi , sunt , sed occultae illi , quam nemo principum seculi hu●us cognovit ( si enim cognoovissent , dominum gloriae nequaquam crucifigerent ) sapientiae dei in mysterio , etiam luci domini dei , ac jesu christi , qui lux sunt & apud quos non dantur tenebrae , ●o luci illi gloriosae jam orienti ad illustrandam civitatem illam sanctam , jerosolimam novam , ubi nunc non amplius erit nox , in quam nequaquam intrabit qui●quam quod inquinat . . de qua luce dicit jesus ipse paulo ad hanc , quam olim praementis caecitate persequebatur , jam vere converso ; ad gentes te nunc mitto , ut aperias oculos eorum , & convertas eos a tenebris ad lucem , & a potestare satanae ad deum , ut remissionem peccatorum accipiant , & sortem inter sanctificatos per fidem , quae est in me . (a) . nec hoc fuit pauli solius negotium , & ministerium a deo receptum ut perageret , s●d & johannes testatur hunc esse nuncium ipsum , quem ipse cum reliquis ex . christi ministris ab ipso ad renunt'andum accepisser , quod etiam erat a principio , non no vum quid ( quomodocunque novum videri po●uit , ut quod obnubilibatu● priusquam tenebrae preteriissent , & e tenebris vera lux luxisset ) verum vetus , quod erat a principio , nempe deum esse lucem , nec tenebras in eo esse ullas , & si dixerimus nos communionem habere cum eo in tenebris ambulances , nos non sincere agere , sed mentiri ; sin in luce ambulantes , sicut ipse est in luce , communionem nos habere cum eo mutuam , & sanguinem iesu christi filii ejus mundare nos ob omni peccato ; (b) quinetiam qui dicit se esse in luce , & fratrem suum odit , in tenebris esse usque adhuc . . de qua luce dei , de qua undequaque loquitur scriptura , & a qua illuminante manuscriptores e●us scriptura etiam ipsa fuit edita , quaeque fuit , quaeque fulsit in corde hominis l●ge ante scripturae errant , nos una cum scriptura , & scriptoribus ejus hoc idem , hoc ipsum testamur , nempe mensuram quandam , radios quosdam hujus in uniuscujusque conscientia fuisse olim , & nuns esse a deo datos filiis hominum , qui omnes , etiamsi ad imaginem suam hos rectos fecit deus & inculpatos , quae siverunt sibi ipsis tam varias , quam vanas inventiones , & corruperunt vias suas , & a vero deo , & a vera ipsius cognitone , quem vere cognoscere est vita eterna , & ab omni cum cum eo communione erraverunt , ac ( quoad omne a seipsis auxilium ) penitus perierunt , ad lucendum in cordibus suis opacis , ut in obscuro loco lucerna & per condemnationem suorum operum , verborum , ac cogitationum maarim , ac tot us ipsius chaos consusionis , & corruptionis per lapsum subreptae , quam condemnationem lux haec adferet in omnibus eam bene animadvertentibus , nec non per mortificationem veteris illius hominis , ac tam mortis , ●uam peccati corporis cum terrestribus ejus membris , ac revera omnis , quodcunque in hominibus dei imagini , ac voluntati est contrarium , ad reducendum , & retrovertendum eos ad deum , ad primitivum illum puritatis justitiae , ac innocentiae statum , a quo ad colendas imagines per imaginationes suas decesse●unt , ad cognoscendum , & colendum verum deum , qui spiritus est , vere in spiritu , & veritate , cujusmodi adoratione sola ad beneplacitum suum adoratur dominus , ac denique ad fruendum tali cum ipso tum pace , tum communione spirituali , qualis nullo moda p●ssibili ( ut praedictum est ) capaces sunt aliqui , dum al errantur ab●eo per tenebras iniquitatis , & dum sint in transgressione manentes immorige●i , ac inconversi . . tam iudaei enim quam gentes ( sicut scriptum est ) (c) conclusi sunt omnes sub peccato , non est justus , ne quidem unus , non est qui intelligat , non est qui exquirat deum ; omnes deflexerunt simul inutiles factisunt , non est qui faciat quod bonum est , non est usque ad unum : sepulchrum apertum guttur eorum , linguis suis ad dolum usi 〈◊〉 , venenum aspidum ●ub labiis eorum , os eorum diris & amarulentia plenum est , veloces sunt pedes eorum ad effundendum sanguinem , divastatio , & mileria in viis eorum , & viam pacis non cognoverunt , non est timor dei coram oculis eorum , ita ut omne os obstruitur , et totus mundus coram deo in reatum incidit , omnes enim peccaverunt , ac deficiuntur gloria dei. . hic est status totius humani generis per deflectionem ex luce in tenebras a deo seperati , aqud quos omnes cujuscunque sexus , gentis , linguae , conditionis , aetatis ( saltem ad di●t inguendum inter bonum & malum capacis ) omnes ( inquam ) imus , imus precipites sibi dicant in tenebras extimas , in extremam a deo damnationen : 〈◊〉 daturalia aliqua via ad salutem , nisi per jesum christum , mundi lucem , per mensuram aliqua●em lucis ab ipso effulgentem , illuminantem ( ut dic●ur ) [d] unumquemque hominem venientem in mundum , in tenebris lucentem , in tenebrosis hominum mentibus , licet tenebrae eam non comprehendunt , manu-tenentem etiam , & manu-ducentem eos , qui catenis caliginis illaqueati , & in tartarum detrusi suis ips●rum oculis , ad ulteriorem eorum excaecationem , non connivent , sed secundum christi ipsius concilium , dum lucem habent credunt in lucem , ut filli lucis frant : ego enim sum lux illa mundi ( inquit christus ) qui sequitur me●non ambulavit in tenebris , sed habebit lucem vitae : itidem ego lux in mundum veni , ut quisquis credit in me in tenebris , non maneat , [e] non veni ut damnem mundum , sed ut servem mundum . . hoc modo itaque christus est salus mundi , ut est lux muudi destruens opera diaboli , qui in tenebris operatus est ad erigendum sibi regnum , & principatum in cordibus hominum , & redimens a potentia principis tenebrarum hujus seculi ad deum , qui est lux & ad videndum lucem , etiam lucem vitae in luce sua . [f] . eodem plane modo dicit esaias propheta christum fuisse a deo traditum in faedus populi , in lucem gentium , ad aperiendum caecos oculos , ad extrahendum e carcere sedentes in tenebris , etiam caecos , qui oculos habent , sed non vident , [g] et post illum testatur paulus christum constitutum fuisse lucem gentibus , ut sit saluti a domino ad extremitates terrae , nec non simeon , per spiritum sanctum de jesu puerulo 〈…〉 epum salurem-illam suam , quam 〈◊〉 . dominus in oculis 〈◊〉 putorum , ●umen deregendum gentibus , & gloria●h populi sui israelis . [h] . 〈…〉 christus est lux mundr est mundir salvator , do eatenus solum per ipsum se●ventur homines , qua●enus in hunclipsum , ●qut● est lux , & in ipsam lucem , qua 〈◊〉 in 〈…〉 illustrat , credunt , 〈…〉 neminem in nequitium ducit ambulare seipfos sistunt ; ac eo usque corams deo condemnationi obnox●i sunt omnes● 〈◊〉 usque in hac non ambulant , qua in illis est , non alacui consentiens 〈…〉 contra omnem , vel minimam , 〈◊〉 testans , eamque reda●guens , & condemnans , is in illis ipsis , qui non in illa suut , sed contra eam in tenebris ambulantes . . quamvis 〈…〉 su● de dito deus 〈…〉 lucem non ut damnet mundum 〈◊〉 mundus per eum servetur , & qui credit in cum non condemnatur , qui tamem non credit vel jam condemnatus est● ; & haec est condemnatio , quod 〈◊〉 venit in mundum 〈◊〉 hominum conscientias , 〈◊〉 & malum manifestans , sed deligunt homines potius tenebras quam ●lucem , quia opera eorum sunt mala ; quisquis enim quae mala sunt agit , odit lucem , nec●venit ad ●lucem , me redarguantur opera ipsius , qui vero veritatem 〈…〉 aut manifesta fiant opera ipsus quod sunt in deo operata . [i] . quamvis etiam 〈…〉 obtinent , 〈…〉 gratia domini , 〈…〉 jesu christo 〈…〉 thema , sit , & amathema●erit , qui●justificationem aliunde quaerit , hio●enim , qui est lux mundi , est etium lapisille angularis , quantumvis pranibilo habitus a millies mille aedificantibus , qui factus est caput anguli , nec est in alio quoquam alus , nec aliud nomen est , praeterquam christi , lucis , sub colodatum inter homines per quod oporteat eos fervati ) [k] verunt amen haud ultrevius quispiam a deo accipitur , aut per christum , seuper gratiam dei in christo justificatur , quam per christum lucem dirigitur , & per gratiam dei , per testem illum dei internum pe●●● ducem dei , & christi in conscientia sua , vel imbancfinem a deo dat●m , ut doceat , & ducat , docetur , & ducitur ad resipiscentiam ab operibus tebrarum infrugiferis . . haec lux enim oftendit divitias benignitatis , ac tolerantiae , ac lenitatisejus , qui pat●enti est animo erga nos , non volens ullos perire , sed omnes ventre ad resipiscentiam , & est ipsa dei gratia , quae illuxit quibusvis saluritera , & erudiens omnes , qui discent quod docet , ut , abnegata impietate , & mundanis cupiditatibus , temperanter , & juste , & pie vi 〈◊〉 in praesenti hoc seculo , cujusmodi vi●usera nimos cri●aliter in futuro ; qua gratia frustra recepta , quanto magis aspernata , per duritiem cordis recipi cere repudientis , thesaurus 〈◊〉 reconditu in diem irae , & revelationem justi judicii dei , qui reddet uniduique secundum opera ipsius , 〈◊〉 , qui , per patientiam in bonis openibus , quaerunt gloriam & honorem & incorruptibilitatem , vitam eternam ; ixosis vero & veritatinon assen●ientibus , obsequentibus , autem in justir 〈…〉 : [l] 〈…〉 hominis perpetrantis malum ; gloria vero , honor , & pax cuivis bonum bene facienti 〈…〉 etiam graeco ; non e 〈◊〉 est personarum acceptio apud deum , fed on quavis igente , qui timet eum , & operam 〈◊〉 justitiae acceptus est ei , improbum vero , & amantem violentiam odit anima sua . . et quantumcunque sommi at mundus , qui dicitur christianus , cum multifariis ejus sectis , professoribus , ac ( nomine tenus ) christianis , ac ministris , se christum habere redemptorem suum , non rare eum vocantibus . dominum , iesum , manentibus interim in omni luct suae in bedienta , fundamentum tamen domini stat solidum , habens sigillum hoc , novit dominus qui sui sunt , & quis quis nominat nomen christi abscedat ab iniquitate . . dies enim domini appropinquat in quo tum quisque , tum cujus que opera manifesta fient , dies enim qui lux est , declarabit , nam per ignem revelabuntur , & cujusque opera qualia sunt ignis probabit , & in dio illo expergesacti suerint omnes isti somno sopiti , & agnoscent se circa veritatem aberrasse a scopo , & quod non quisquis dicit christo , domine , domine introibit regnum caelorum , sed qui sacit quod dicit christus , quod vult pater ejus , qui in caelis est ; & etiamsi in nomine ejus propheta runt , & magna egerunt , nihilominus siquidem non decesserunt ab iniquitate , expulsi erunt a christo cum di●cedite a me , non novi vos qui transgressionem operamini . . tunc certo sciet tota cobor● transgressorum legis , i. e. lucis dei in conscientia , per quam omnes , vel ipsi , qui non habent legem externe conscripram , fibi ipsis sunti lex , thabentes opus legis scriptum in cordibus , venisse agnum dei , non ad tolerandum , sed ad tollendum peccatum mundi , & missum suisse i●sum , non ad libertatem dandum p●ccato , sed ad liberandum populum suum ex peccatis , & in maxima libertate , quacum christus suos l●berat , esse minimam licentiam , & patrem misisse su ciratum filium suum ad benedicendum hominibus , unoquoque avertente a parvitatibus suis , & beatos illos , quibus deus non imputat peccatum , quorum remissae sunt iniquitates , quorum obtecta sunt peccata , esse tales in quorum spiritu dolus non , est , & nequaquan esse remissionem pecca●orum illis , qui ad quoridianum eorum commissionem seipsos assuefaciunt . [m] . qu●netiam magnusille & tertibilis dies domini jam advenit , in quo lux , quae orta est in conscientiis hominum , magis ac magis quotidie elucescet , in quo liber etiam conscientiae aperiendus est , ut ex illo judicentur omnes secundum omnia , quae ibi scripta sunt , ubi per lucem , quae est testis dei fidelis , peccatum omne inscribitur in conspectu dei tanquam cum penna ferrea , in quo per lucem prope nobis veniet deus ad judicium , & revelabitur justilia , gratia , & miserecordia dei in omnes , qu● , in luce sua sistentes , expectant eum venturum liberatorem eis ab impietatibus , ut salvi fiant ab ira illa ventura in omnes inobedientiae filios , per quam patebit ira deie caelo , in ipsorum conscientiis , adversus omnem impietatem , & injustitiam hominum , quiveritatem injuste detineant : in quo die pluet deus in improbos laqueos , ignem , sulphur , & horribilem procellam , hujusmodi omnia erunt portio eorum poculi . . quinimo , in manu dei nunc est poculum , & vinum ejus est rubrum , & meri plenum est , & ex eodem effundit , & incepit judicium apud domum dei , & incepit deus malum in●ligere in populum , cui inscribitur nomen suum , & imprimitur sua natura , & imago , & ipsi , quorum portio nequaquam est , in quantum biberunt ex poculo abominationis , & fornicationis , biberunt tantum ex poculo indignationis , & excandescentiae , prius quam accipere possent poculum salutis , & laudare nomen dei ; nequaquam itaque impuniti abibunt improbi , verum adorators bestiae , & imaginem ejus accipientes bibent quoque ex hoc vmo , ex mero insuso in poculum excandescentiae ipsius , & torquebuntur sulphure , & igne in conspectu angelorum , sanctorum & agni ; imo foeces hujus , de cujus summitatibus gustaverunt filii lucis & diei , filii noctis & tenebrarum , hoc est , omnes improbi terrae , & bibent , & extroquebunt . . quamobrem dum in longanimitate dei non deest vobis opportunitas , dum a deo adest vobis dies visitationis vestrae , concilium hoc nostrum capiatis omnes , & dehinc convertatis vos-met ipsos ad lucem christi in vestris ipsorum conscientiis , & exinde consilium capiatis in eternum , quam se io & sincere animadvertentes a christo ipso , cujus testimonium vobis de coelo haec est , ad pacem , & salutem vestram tum externam , tum internam , tum eternam dedocibimini , & ad christum ipsum , & ad videndum eum , & patrem ejus , a quibus d●venit , deducemini , ad quorum cognitionem salutarem quocunque alio modo perveniri non potest : sicut enim non cernitur sol hujus mundi , nisi per lumen quod ab ipso profluit ad nos ; ita nec sol justitiae nisi per mensuram illam lucis ( quantumvis parvam ) quae ab eo fulget in corde . . etiamsi enim scriptura , quae de luce loquitur , & ad lucem dirigit , de patre , ac de filio verba facit , ita ut de his possitis legere , ac loqui quod ibi legitis , hoc tamen ipsa testatur scriptura nemin●m pos●e cognoscere vel patrem , vel filium , nisi cui pater & filius seips●s invice●n revelabunt , quorum revelatio etiam est introsum , (n) quod enim de deo cognosci potest , sufficienter ad salutem , manifestatur in hominibus ( inquit paulus ) (o) nam deus in ipsis manifestum fecit , & praedicatum est evange●ium in omni creatura , quae sub caelo est , p●r lucem dei in conscientia , adeo ut inexcusabiles coram deo relicti sunt ( qui aliter excusabiles essent , & inculpati ) siquidem cum deum norint , non tamen ut deum glorificant , nec visum est illis deum in notitia retinere , sed dei jure agnito , nempe eos , qui talia faciuut , qua●ia & ipsi , dignos esse morte , non solum ea faciunt , sed & facientibus ultro consentiunt . . interea tamen non dicimus christum ipsum esse in omnibus , qui in omnibus esse notus est qui non sunt reprobi , ut spes illa gloriae ; veruntamen omnes ( nam non est distinctio , nisi per varios gradus lucis , qui non variant rei naturam ) mensuram lucis suae aliqualem , & unum saltem talentum habent sibi commissum , ut negotiati sint cum eo ad utilitatem , quo bene utentes , & duplicantes ingressum habent in gaudium domini sui , quod vero occultantes , et non lucrantes cum eo detrusi sunt tandem a luce quam habuerunt , in tenebras illas exteriores , ubi est fletus , et stridor dentium : aliqualiter itaque in omnibus ( etiam ethnicis ) lux haec lucet , licet non aequaliter in omnibus . . ad cu●us christi lucis mensuram , quae est in vobis est , benefacietis si attendatis , dum habeatis , velut ad lucernam splendentem in obscuro loco , ad dandum vobis cognitionem salutis vestrae , & ad dirigendum pedes vestros ad viam pacis , ut & animabus vestris oneratis , & fatigatis veram requiem inveniatis , ne vos tenebrae deprehendant , nam qui ambulat in tenebris nescit quo vadat , nec ad quod impingetur . . haec lux est lex dei ( nam lex est lux inquit sapiens (p) ) inscripta non atramento , sed spiritu dei vivi , non in tabulis lapideis ( ut olim in figuram hujus per dei digitum ) sed in carneis tabulis cordis ; in qua non solum legatur , & intelligatur , ut in scriptura , & lege ad extra , de jure quid ageres , & quid esses , sed de facto etiam quid agis , & quid es : nam noscere teipsum , quem si ignoraveris , christum haudquaquam noveris , quem si nescis , nihil est si caetera noscis , hoc non aliunde venit , nisi per internum tui ipsius intuitum in intimiori hoc speculo , nempe luce christi , per quam splendet deus in conscientia , quae lux ducit sequentes eam ad audiendum verbum illud verum , & vivum dei , de qua scriptura loquitur (q) quod est potens , & efficax , ac penetrantius quovis gladio aucipiti , pertingens usque ad divisionem animae simul ac spiritus , compagumque , & medullarum , dijudicans cogitationes , & conceptus cordis , cui omnia sunt manifesta , & nuda , quod ut ignis est , & malleus confringens rupes , & causans ut ad audiotionem ejus tremebunda redduntur omnia , quod in initio fuit priusquam scriptura fuit , quae de eo testatur , de quo scriptura tum vetus , tum nova veraciter testatur quod non procul , sed prope est in corde , & in ore ut faciatis , etiam hoc ipsum verbum fidei , quod apostoli praedicabant . . haec lux est bona illa via , & antiqua , antiquior quam antiquisima inter sectas hujus seculi vel jusdaeorum , vel christianorum , qui ( omnibus interim , viz. tum catholicis , tum lutheranis , tum calvinistis , tum bapristis , se esse antiquissimos profitentibus ) in tot ramos , ramulos , & ramusculos veteris ecclesiae romanae truncum diviserunt , ut totum corpus ejus ad mortem brevi aegrotabit , & quae tot tam diu fuerit filiorum mater pene devorata jam est a filiis suis : haec lux ( inquam ) est antiqua illa via , ad quam per jeremiam revocavit deus israelitas in suas ipsorum traditiones a deo degeneratos , dicens , sistire , & cernite , ac quaerite pro antiquis semitis , ubi est bona ilia via , & ambuletis in illa , & invenietis requiem animabus vestris , sed dixerunt non ambulabimus in illa , auscultate voci tubae , sed dixerunt non auscultabimus . (r) . haec lux est doctor , qui non potest decipere , nam est testimonium dei , quod testimonio hominum majus est , nec potest adula●i , nam unumquemque redarguit juste , non justificans improbum , nec condemnans justum , sed unicuique verum dicens de seipso , prout res ipsa est , & non aliter accusans , aut defendens quam deus ipse , a qu● est ; si enim per hanc , quae est a deo in te lucens , cor tuum te condemnat , non datur deus ad extra te pro justo habens ; vbi vero per hanc cor tuum te non condemnat , securitatem coram deo habeas . (s) . denique haec lux est perfecta illa libertatis lex , cujus qui est auditor , & non effector , is similis est viro consideranti faciem suam nativam in speculo , qui simulatque consideravit seipsum abit , & statim oblitus est qualis esset , in quam vero si quis introspexerit , & permanserit in illa , nec est auditor obliviosus , nec otiosus , sed actor operis , hic beatuserit in opere suo (t) . dehinc itaque , quicunque teipsum nosceres , ne te quaesiveris extra , sed reipsum introrsum intuearis in luce illa interna , quae non modo mentem ac voluntatem dei de te bonam , & perfectam , sed & tuam ipsius mentem , ac totaliter teipsum tibi discernendum intus tam perfecte exhibet , ut de hisce , aeque ac de omnibus ad animae falutem , ad regnum dei pertinentibus cum justitia ejus , & quale tibi jus est haereditarium in illo , quod prope est , quod intus est ( inquit christus pharisaeis , (v) qui tamen nunquam ingressi sunt in illud ) non opus est ut egrediavis foras in ordine ad ulteriorem evidentiam & intelligentiam ; imo-plus fatis jamjam intelligis , si de beneplacito dei agnoveris plus quam agis : cedit enim tibi in condemnationem tantum , quodcunque bonum agnitum est & non actum : in aperto & facili , nec in cognoscendo quid agendum est , sed in agendo quod notum est salus filtorum hominum . . quinimo quid impedit ( nisi in excacatione oculorum , obturatione aurium , & obduratione cordium suorum , & rejectione consilii dei in perditionem suam delectentur ) quominus ad vitam dei , a qua alieni sunt , perveniant improbi ? via enim ad hanc quantumcunque angustior , & strictior est prae cruce christi , quae indies tollenda est ab iis , qui eum sequuntur , quam lata & spatiosa illa , quae ducit in exitium , qua de re tam multi per hanc , tam pauci per illam introeunt , per lucem tamen , una cum ea , quae ad mortem tendit , fit tam plane manifesta , us ( nisi sponte ignorantibus ) non potest facile occultari . . fructus enim spiritus , ceu o ▪ pera lucis , qualia sunt justitia , charitas , bonitas , fides , lenitas , sobrietas ; temperantia , continentia , quos qui deo profert cum deo vivit , deumque videt , cuiquam contra lumen in conscientia sua non conniventi sunt manifesta ; & opera tenebrarum , ceu carnis , cu●usmodi sunt adulterium , scortatio , impuritas , lascivia , idololatria , veneficium , inimicitia , lites , a mulationes , excandescentia , rixae , dissidia , haereses , invidia , caedes , ebrietas , commessationes , & his similia , qualia quicunque agunt regni dei haeredes non erunt , manifesta sunt ( inquit scriptura [w] ) idque non tam per scripturam , quam per lucem cui testatur scriptura , & per quam manifesta fuerint in conscientiis hominum antequam scriptura fuit , & hodie manifesta fiunt ubi scriptura non est , per quam etiam manifesta forent fi scriptura nunquam fuisset . omnia enim quae redarguantur ( inquit spiritus in scriptura ) [x] per lucem manifesta sunt , lux enim est illud , quod omnia manifesta facit . . ad hanc itaque animos vestros adhibeatis omnes , ad hanc veniatis , in hac ambuletis , & perpetuo mane atis , etiam in spiritu dei , qui redarguit mundum , & consolatur sanctos ex mundo vocatos , redemptos , & electos : hic horatim sistatis , ut & vosmet ipsos sciatis , & comprehendatis malos spiritus , qui per lucem comprehenduntur , ac dijudicantur , licet hi nec eam , nec filios ejus comprehendunt ; ut & gratia , & miserecordia , & pax multiplicetur vobis a deo patre , & a jesu christo , cujus consilio in conscientia quicunque auscultaverit , habitaverit secure , & quietus erit etiam a metu mali : hic enim est mutus ahaenus homini interne . nil conscire sibi , nulla pallesere culpata . . qui vero a luce deflexerit , relinquens semitas sinceritatis ambu lare in tenebrarum viis , is ut suopic judicio fit introrsum condemnatus , ita hunc tum error , tum terror semper obviam habituri sunt , ita ut dum speciem risus , & laetitia praese ferat , saepe tamen valde torquetur , & in t us pallet is infaelix , quod proxima nesciat uxor . . haec omnia supradicta , quae primo privatim magis , in amici singularis , & insignis cujusdam germanici gratiam , & usum , latine fuerunt conscripta , nunc , cum non ulteriori alteratione , quam hujusmodi rei ratio requirit , nec non deo ipso ad opus hoc movente , publice magis , idque tam anglice , quam latine rescripta sunt , & exhibita in usum vestrum ( o academici ) ac aliorum omnium , quibus petentibus a nobis parati sumus ( secundum petri consilium , pet. . . ) ad reddendum rationem fidei , quae in nobis est , cum mansuetudine , & timore , conscientiam bonam habentes ; in hunc finem vero , ut tam vos , qui aures a veritate avertentes ad fabulas divertitis , quam vos , qui prurientes , & nulli alii rei vacantes , nisi ad dicendum , & audiendum aliquid novi , putatis nos peregrina , ac novella quaedam inferre auribus vestris , sciatis nos nequaquam nova aliqua attulisse , sed , antiqua omnia , etiam eadem ipsamet , quae per dei ministros ab initio fuerunt edita , quaeque scimus vel in salvationem vestram , vel damnationem graviorem , vos agnituros in eternum . . de quibus tamen non negligimus vos commonefacere , & per submonitionem expergefacere , siquidem nil dicere , quod non dictum prius , tiamsi nos haud piget , attamen tutum est vobis qui , prae nimia incogitatione , ac inanimadvertentia , vel id ipsum quod notitis ( vere dicam ) ignoratis . . quae quidem si in eadem luce ac eod●m spiritu sinceritatis , quocum scripta fuerint , ab aliquibus pelegantur , vel me scripsisse , vel vos legisse nequaquam paenitebit . . sin minus , ac si malignitatis & inimicitiae spiritum amicus hic sermo salutis vestrae in vobis exstimularit , ita ut ignominiosam ( potius quam salutiferam auscultationem ) a vobis repulsam patietur , satis mihi placebit in hoc opere me deo placuisse , ac purum esse sanguinis animarum vestrarum , ac vos tandem memineritis ( etiam si sera nimis , non absque poenitentia tamen . ) vos fuisse a deo monitos . per animarum vestrarum amicum , anglicanum , sam. fisher. non amo ( piscator ) nec possum dicere quare ? hoc tantum possum dicere non amo te . si nescis cur non ? dicam tibi quare ? ( sacerdos ) in promptu causa e. t ; et quia vere amo te . exeo , cum multis aliis , ex . orbe , ut in orbe piscator ictus , laesus , amicusei , piscilegens quoscunque bonos in vasa , at in ipsum infernum abjiciens triste , malum que malos . tupetis exitium , tibimet petis ipse ruinam , ventosus ventis verba , utivela , dedis : interdico tibi , rapiens te exigne , ut amicus , sum tibi veridicus , tuque inimicus eris . piscator verus vere est nam piscis amator , sed piscatorem piscis amare queat ? per samuelem piscatorem , per pisc-amatorem laesum . ( fisher ) i love thee not , yet know not why ? love thee i can't , were i therefore to dy : know'st thou not why ( o priest ) thou lov'st not me ? the case is cleare , 't is because i love thee : out of the world into 't , with more , i 'm sent , a fisher ( wrong'd ) of men , to cry repent ; gath'ring in vessells all good fish , but bad casting forth into th' pit , that lake so sad ; thou seek'st thine own perdition puff't in mind , yield'st up thy whiffling words , like sayl's to th' wind , in love i seek to save thee from that fire , tell thee the truth , for this thou' rt fild with ire ; fishers that catch men thus ( though friends to th' fish ) from them , they wish well , can't have one good wish . sam fisher wellwisher to all men . finis . notes, typically marginal, from the original text notes for div a -e * magistracy we own , and , for conscience sake , ●hereto are subject , as an ordinance of god , and for this cause have we at all times paid tribute . custom , exc●se , and assessements , and all o●her dues thereto belonging , that we may live a godly and quiet life under their goverment , wheniever god calls thereto . for to peace are we called with all men , and that we seek , and can freely contribute to the magistrates power , that bears the sword for that end : but out of warrs we are redeem'd , and may neither learn , nor teach warrs any more : so it is not for saving our many , nor in contempt of any authority set over us , that we have hitherto refused to raise : armes with , or against any power , since we were a people ; for the mony we give to him wh●se superscription it bears , but our lives and consciences we give up to god alone . and what ever we suffer , a killing instrument we may neither form nor bear against any of gods creation ; for he that is our saviour from all our enemies , leads us to save mens lives , and not to destroy . * which shewes , against that late toy that john tombs hath put forth in proof of some swearing now ( which is scarely worth any further answer , yet is answered by richard hubberthorn ) that what swearing was then allowed of ( as before a ruler it then was , to end a strife among men , who are yet in strife ) is now unlawful among his saints , who are redeemed out of strife , and the rest of those fleshly works , which it is one of , gal. . nor doth john tombs's insisting on the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thes. . . adde a jot to his proof ; for howbeit it is ordinarily us'd to signifie to adjure or bind one by oath , yet ( being as some suppose , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confine , or ( as some ) of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bound or limit ) it originally signifies to bind , limit , confine , oblige any way , by word or promise , as well as oath : and j. t. confessing pauls charge in that place , and those , tim . . tim. . . to be alike , therein confuses himself however : for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used , are no more then to engage before some witness ( god or man ) or solemnly to command or charge , and not to swear one , and cannot be taken so strictly , as to adjure , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken in the moderate sense , i.e. any way to oblige , as well as in that rigid way of swearing . and as for his saying 〈◊〉 is a particile of swearing , i say it is not necessarily so , but oft of affirming onely , as quidem , profecto , truly , verily , &c. and however , where paul uses it , cor. . . he does not swear , ( as j.t. divines he did ) for sith he , and all confesse none are to swear by any but god alone ; pauls swearing there ( had it been an oath ) had been unlawfull , it being not by god , but by his , and the corinthians rejoycing . * what works , wagings of war and fallings out have formerly been between r. b. and j. t. may be seen no farther off then in that self same foresaid book of r. b's . own putting forth ( to the slashing of his own back soundly ( in that particular ) with that rod of hi● own making ) wherein these two foes fall into such fraternall fellowship , as to knit themselves into one foe-ship against us , to the contents of which book ( after all those denominations of reverend brother that passe between them in the epistles of it ) is 〈◊〉 not only a catalogue of j. t 's books against that foresaid tradition , which r. b. b●angles for , but among the rest , that of felo de se , being j. t 's collection of . arguments against infant baptism out of r. b's . own disputations for it . * witnesse blomes book of sundry slanders and calumnies against the qua. ( stoln out of t. d's . story books and some others ) answered already by r. h. dedicated by blome to the king ; with as strong desires of our suppression , as there are in it long false tales of our transgression . * who is not inferiour in flouting as it , to that their creature of the clergyes creating , into those course conceits , and scur●ilous scoffings at it , viz. francis duke , master of that ordinary or house , ordinarily called hell , next to west-minster hall in the pallace yard , who in his very dately extant pl●ce of prate against the quakers , stiles the light within , an antichrist in villanies surmounting all antichrists , that have done villanously , p. . a lousie christ , a vermin bread of an addle brain , p. . and the quakers being led by the light into the lords rest , so as not so much as to think their own thoughts , nor speak their own words , a stinking idoll ( forsooth ) p . and store more of such sordid stuff , as stinks among sober men , which i f●bear to name , geo. whitehe●● having allready so soberly answered it . notes for div a -e * fanatici sunt erroribus & stultitia hisce diebus notissimi , quos in primis hic aggredimur : j.o. ad lectorem . the qua. are in th●se daies most notoriously known by their errours , and foolishness , whom we here ( that is in his latine labours ) do principa●ly encounter . * non quaerit angulos , premi haud supprimi potest . * so thou stilest them thy self in this epistle , and that as fitly as may be ; for howbeit thou barest as broad sails as thou couldst , yet thy tackling was so lax and loosed , that thou couldst not well strengthen thy mast , nor arrive at the cape of thy vain hope , without shrewd shipwrack , as to that false faith thou d●fendest , or else the qua. would not have so encreas'd there ever since . * witness one juncture , more notable then the rest , in the second daies work , wherein g.w. had the serpents head in such a string , as would have led him away captive , but that the whole seed , and generation of vipers then present , with one joynt consent , would have violently broke up the meeting , rather then g.w. should proceed to utter a word more , and so rescued t.d. at that time from his hands . * which as brief as 't was , was t●o long by one loud lye that was told in it , viz. that i was engaged for by l.h. to be there , which was not so , for l.h. only did me word of it , and laid it before me , but laid nothing on me , so much as by way of desire of me to be there , nor did i ingage any way at all to him that i would . * the more 〈◊〉 for thee , that thou art no more ashamed at them , considering the whole score of dirty rank ones , ranked , and reckoned up , and laid at thy door , as brats of thy own patronizing , at the end of g.ws. book . * cum turpis & inhonesta sit hominum sententia dubiae ac incertae significationis vocibus ludere , strophis ac fucis imp●sturam facere , ipsam non palam verbis consutis , & consareloqui , eam mangonizare , ●●n●scicinatis silium sermonitus obtente connihil magis cavere , quamebrare , telligant , nec●intelligant ne inu● . * that god offers salvation to those he intends it not . that david was not in a condemned but justified esta●e when guilty of adultery and murder , &c. * hear , hear , hear the word of the lord o ye mountains and inhabitants of the earth , the day , even the day of his visitation is upon your heads , for ye have chosen the way which is not good ; wherefore assemble your selves together ( o ye strong oakes ) that the lord might pour upon your heads his indignation , for deceit and hypocrisie the lords soul abhors . as sure as the lord overturned them that went before you , so sure will the lord overturn you . * for de te fabu●a , thou art the said ( unkind ) kinsman thou tel'st this remarkable tale on . mr. tho. foxton iurate , ● tho. barber , cooper . mr. tho. foxton , iurate , tho. barber , cooper . iohn boys esq mr. ch. nichols , mr. th. foxton , &c. * where also other qu. have been in the service of truth , as j. lough who died in prison there ; j. parrot who is in prison therestill ; and john stubs with whom i went thither . * and so i said to t.f. and t.b. if any , who was writing by a candle in the night , will needs have his candle burning by him , when the sun is risen on him , and write by that , though there were no need of it , i would not blow it out . * for thus t. d. argues of me , or else what makes this passage about ordinances amongst and in the very midst of his argument●tive matter , by which he would prove against me the charg of popery ? * see edward burrowes book . * fanaticos non esse perfectos neque ad christum in gloria adductos nobis testimonio sunt illorum me●dacia , f●audes , selera , hypoctisis ; ijs vero qui immunes se●esse ab his omnibus alisque peccaris , vel levissunis , impudenter glorian●ur , punitiones et incarcerationes , quas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sua sibi ultro accersunt , de quibus muli britur quiritantux , esse debeant . i. o. exer. . sect. . * which i have written more largely of some years since in the last part of my , book of baby-baptisme stild an i-sacerdotisme . * hen. oxenden i. b●ys * na●h . barry . tho. seyliard . charles nicols * contraria ratio , thou shouldst have said , for par ratio is not affirmed by me for the merit of true good and real evil . * see cor. . . i laboured more abundantly then they all , yet not i , but the grace of christ in me . so gal. . , . i live unto god , i am dead to the law , crucified with christ , yet i live , yet not i , but christ in me , and the life i now live is by faith , &c. so cor. . . christ speaking in me , is not weak , but mighty . * or m●n of the earth ( f●r so edom signifies of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) * i deny not that . [a] which i had not . [b] which is true . [c] which i never said [d] which was not so , but in some doctrines , then some ministers of the ( so cal'd ) reformed churches . [e] as wel i might , sith i knew it was false . [f] which is false if by ours thou mean ●●at men work out of christ , but too true for t.d. to disprove , if by our works he means , as he does , such as christ works in men . [g] alias famish the popes bag and expell his baggage . * caelum non animum mutant qui trans mare currunt . notes for div a -e * for our disputation is of things that are ( formaliter ) what they are , and are said to be , of what is really and truly what it s call'd , de scripturae nomine proprio , ex. . s. , . non fictitio & imaginario , nec figurativo ; of the proper name of the scripture , formally so taken , and not of feigned , falsly imagined , and meer metaphorical denominations . † chro. . . dan. . . luke . . rom. . . cor. . . † fanatici sunt erroribus & stultitia hisce diebus notissimi , quos imprimis hic agg edinur . n●mo autem post homine natos , aeque ac ego desirasse censendus esset , si ipsos scriptis hisce redargucre statuerim , cum nibilo plus sermonem illum quo hic utimur intelligant , quám nos aliquories inconditum illum verborum sonum omni sano sensu vacuum , quo ipsi non tantum umnibus altis , sed & ipsi sibi in dicendo obitrepese videntur , mente pe●cipere possiinus . sintsene omnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neque ultra linguam vernaculam lapiant . * ex. sect. . fanaticos nostrates qui à tremore quo se in sacris agitari ipsi fibi fingunt , aut reapse vi mali spiritûs agitantur , vulgò trepidantes seu quakers vocantur , respicit quaestionis pars posterior , quae est de scripturae nomine proprio . * condemnatur horrida illa vociferatio qua per vicos urbis , agros arque templa quae vocant illum cognoscite dominum rob●ant fanatici . i. o. ex. . s. . that horrid tone wherein the fanaticks sound it out throw the city suburbs , fields , and temples , as they call them , that , know the lord. * epist. ded. pag. . . . pag. . second title page , ad lectorem , ex. . s. . s. . s. . s . s. . s. . s. . ex. . s. . s. . s ult fanatici nostrates , fanatici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hisce fanaticis , insano cujusvis fanatici nebulonis strepitu . * iuniorum instructioni quibus in sacrarum literarum studium ingenii a cumen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intendentibus passim hosce corvos sequi , testaque lutoque , nee animus ost , nec otium specimen hoc novi fanaticismi refutati , qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comitatus nullubi non grassatur , dicatum est . ad lectorem . * qui cotis usurpat officium reddit saltem alios acutos , ipse licet interim planè hebes est & obtusus . † quis expedivit psittaco suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? picasque docuit verba nostra conari ? magister artis ingeniique largitor venter , docuit negatas artifex sequi voces . per. * viz. neque sane usque adeo obrutuit humanum genus , ut semper praestigiatores istos spirituales , qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra manifesta christi praecepta , sanctorum omnium exempla communia rationis istius quâ homines sumus principia & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , posthabitâ aeternae salutis curâ in caecitate & ignorantia voluntatis divinae propriique officii , negligentiâ supiná mortalium ullos idololatriae illecebi is illaqueatos detinere conantur ferre velit . † de scripturae nomi●e proprie contra fanaticos nostrates , &c. huic hominum generi non satis e●set iiscum congredi & sociari , qui praeteritis seculis convitia sacris scripturis intentàrunt , atque omnia in illas injecta opprobria suo calculo approbare , &c. ex. . s. , . praemium strenuae contra scripturarum perfectionem oppositioni debitum nemini mortalium sibi praereptum vellent , &c. quod deus placuerit provinciam hanc adversus verbi sui hostes demicandi nobis indignis delegare , ex. . s. . * quicquid judaei , quicquid ponteficii in opprobrium scripturarum dicere unquam sustinuerunt , id omne horrendo percussi scotomate & dicunt & asseverant impuri homunciones , librorum titulos horrendos pudet referre , ex. . s. . gregis hujus precipui errones & corryphaei hic , illic impie & blasphemé in sacras scripturas provocati dixerunts quae sit communis eorum sententia ex libris ab ipsis editis , &c. s. . * declarationem hanc voluntatis divinae à spiritu christi , qui scriptoribus ejus adfuit , proces●isse proftientur , &c. pro verâ & indubitatâ mentis divinae declaratione agnoscant bactenus rectè quidem , &c. ex. . sect. . si res eorum secundum vota successissent , eas ( scripturas ) dudum penitus rejecissent , &c. s. . negant ( scripturas ) immotam , perfectam , stabilem cultus divini — regulam esse , &c. sect. . abs eo spiritu ( christi ) ducti — opus non habent authoritate scripturarum , &c. sect. . haec summa horum hominum sententia , sect. . * inter se distant , judaei , pontifices & fanatici , ex. . s. . qui in rebus aliis omnibus diversissimè sentiant in hanc blasphemiam conspirent omnes , s. . perpetuo invicem digladiantur pontificii atque fanatici 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ex. . s. . internecioni se mutuo devovent , s. . caeterum non iisdem rationibus ducti , sed illi pro traditionibus , bi pro enthusiasmis atque revelationibus suis , tanquam pro aris & focis contendentes , atque ita non secus ac sampsonis vulpeculae obversis caudis ignitas faces in segetes ecclesiae ferentes , cuncti amicissimè è loco suo sacram scripturam deturbate aggrediuntur , s. . eam a loco suo in ecclesia depellere satagunt , iisdem vestigiis insistunt panatici nostrates , quibus ad nequitiam hanc viam patefecerunt qui inter pontificios spirituales dicuntur , ex. . s. , . adversus verbi sui hostes , ex. . s. . contra quosvis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , s. . * as j.o. does in his late shuttling sheet of answers to some queries about tythes . * ex. . s. . non tantum scripturas omni suâ authoritate spoliare easque è loco suo mouere , sed & ipsum christum personalitate suâ atque divinâ existentiâ exuere hoc unico stratagemate intendunt & conantur . * de nomine scripturae proprio contra fanaticos nostrates , &c. i am to encounter our fanaticks at present about the proper name of the scripture ; the part of the question which is about the proper name of the scripture respects the quakers , ex. . s. . * ipsum verbum dei omnem ejus usum quod attinet , penitus respuere , &c. ex. . s. . * apparet eos omni usu , authoritate ac perfectione sacras scripturas spoliare , ex. . s. . nullt dubium esse possit quin si res eorum secundum vota successissent , eas dudum penitùs rejectssent , ex. s. . utinam deleantur inquiunt fanaticorum nonnulli , ut omnes ad lumen illud quod in iis est attenderent magis , ex. s. . * ex. . s. . enimvero si omnium seculorum , omnium qui unquam extiterunt christianorum experientia , si ea quae ipsi vident , spectant , audiunt quotidie , ullius apud eos ponderis essent aut momenti , usum , necessitatem , fructum interpretationis scripturarum per solennem verbi praedicationem , expositionem viva voce , aut scriptis factam , negare verecundarentur : spectemus utique utrumque gregem , cùm illum qui verbo licet fruantur , interpretatione ejus destitutus est , tum illum qui una cum verbo dei , aliis etiam mediis cultus divini , quae in verbi interpretatione plurimum consistant fruitur , si modo ex fructibus arbor dignoscenda fit , bona apparebit illa , quae istiusinodi fructus cientiae dei tulit , quibus ubique progerminavit legitima scripturae interpretatio . * for every prophet did not write down either all he said in his dayes , nor all that which in writing is set down of his seeings , and sayings , doings & sufferings with his own hands ; witnesse jeremiah for whom baruch wrote : and who wrote the latter end of the books of moses , which ye dream he wrote every little and iota of himself , deut. . to the end ? did he write of his own death and burial , and of israels mourning for him , after he was dead ? * pag. . so ex. . s. . post completum quem vacant ejus canonem nullae novae revelationes circa fidem cōmunem sanctorum aut dei cultum aut expectandae sint aut admittendae credimus & prositemur . * it seems then thy word of god ( so called ) may be , and was corrupted ( i.e. ) the scripture , secundum te , who sometimes sayest it can't be corrupted in its original text , and is not to this day : but were it the word of god indeed , as that is , it speaks of , and as thou sayest it self is , it were incorruptible indeed . * mark , the salvation of god was common to all men then , however it s now impropriated by the personal electionists unto themselves . * see i. o's . words , pag. . hebraea volumina nec in vnica dictione corrupta invenies ; citing pagn . and matth. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and pag. . . speaking of the bare copies of the scripture , doth not our saviour himself affirm ( quoth he ) of the word that then was among the jewes , that not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sof it should passe away or perish ? where let not the points but the consonants themselves and their apices be intended or alluded to in that expression , yet of that word , which was translated by the . according to this hypothesis , not only letters and tittles , but words , and that many are concluded to be lost ; and say i , speaking not of translations ( all of which i.o. seeks to prove deficient , from pag. . to pag. . see it at large in above pages together ) but of the original text it self , which he pleads the entirenesse and integrity of , without loss to a tittle , that upon this hypothesis , that all the fore-mentioned books are lost , not only points and consonants , and apices and letters , and tittles and iotaes , but words , & that many , yea books , and that many , are contrary to his arch-assertion , concluded to be utterly lost . * though this i consesse , which makes little for j.o. but much against him , where he talks , as one that meddles with what 's out of his reach , of gods putting every word so into their mouths , and speaking by them in every tittle they wrote , that somethings in pauls writings he ( as himself sayes ) spake ; and not the lord , cor. . . * though i affirm it is not from laodicea , were it truly rendered , being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , col. . . which arias montanus renders more rightly , quae est laodicensium , or quae est laodiceae , the epistle which belongs to the laodiceans , or is of , or to laodicea . * quid vero cum iis agamus , qui adeo infeliciter stupidi sunt ut nulla ratione nec experientia , &c. dicat quod quisque volet ex hâc opinione non dimovebimur . ex. . s. . * hoc n●men ( viz. ) verbum dei proprium ) sibi vendi●at scriptura ; i. o. ex. ● . s. , , , , . * for shall we think ( quoth he ) pag. . and so on many pages , &c. * pag. . whilst they keep the scripture , we shall never want weapons out of their own armory for their destruction ; like the philistims , they carry the weapon that will serve to cut off their own heads , quoth i o. of the iewes , and i of himself , and his fellow students . * quamvis enim ex justo dei iudicio sermo eis non est unicus , imo ita sunt inter se confusi ut vix intelligant alter sermonem alterius , tamen aedificandae turri é cujus fastigio , fastu quodam giǵanteo , signa inferant adversa lucis perfectioni solio illi dei ( literae scilicet ) in terris suis , summâ consentione unâ omnes incumbant ; see i.o. ex. . s. . * see pag. . the distemper pretended that there are corruptions he allen the text by varieties from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is dreadful , and such as it may well prove mortal to the sacred truth of scripture . * how contrary is this to j o. pa. . who saith , nor let men please themselves with the pretended facility of learning the hebrew language without points and accents , and not the language only , but the true and proper reading the distinction of it in the bible . * ex. . s. . discipline cujusuis perfectio consistit in relatione ad finem , eaque perfecta habenda sit quae sufficiens est respecta sinis sui proximi , ea vero imperfecta quae finem propositum assequi potis non est . † let t.d. consider this quotation of two ca●dinals by i. o. who would argue me to be a papist for saying a truth which he said bellarmine wrote , whom i never cited at all ; which t.d. will hardly conclude i. o. to be a papist , though he quote two popish authors , whereof bellarmine himsel● is one , and makes use of their testimony against his fellow protestants , whom he fights against : but me mutire ●efas , and if i mention but any truth that any papists hold though i , cite them not , yet it s enough to subject me to suspicion of popery , among our senselesse suspecters . truthl . fle thinkers , and groundlesly confident conjecturers ; but no marvail , fi●h ( as the proverb is ) among such evil surmisers , some men , whose brothers will never say they are theeves . may more securely steal a ●orse , then some true men peep o're the hedge . † tr. . chap. . s. . † ex. . s. ● † tr. ● . ch. . s † if transcribers might go of . times from the original , in transeribing a translation , why not once or twice so as to corrupt it in more then tittles in transcriptions ? no quoth i. o , credat apella . notes for div a -e * quae nam sit tua ipsius sententia de ha●questione , an scriptura 〈◊〉 verbum dei ? hand facile quis declarabit ; preterquam enim quod tocum non convenias , ita inepic ●rque odiose in explicandis animi , misensibus garris , dubiae & incertae significati●nis vocibus ludis , peregrinis quibu●dam phrasibus , quae imperitos homines , aut re●eant , aut illi●ia● , nihil sani sensus , aut quod ab ullis sa●e 〈◊〉 intelligi possit , continentibus , uteris , ui multo facili●o●r sit argumenta ●ua pristigare quammente● percipere . imo cum ●●pis , & inh●nesta sit tua sen●entia , quae emuleatè exposita remo●i● strophis atque sucis , ipsae sibi apud prebos omnes , etiam non palam improbos satis esset ad exiti●m datâ operâ qu● imposturam facia● vel ipsam non palam eloqueris vel verbi : i. á consutis & consa●cinatis , ut nihil pene omnino significent , eam mangonizas atque ita consilium sermonibus obtenebrans nihil mâgis cavere videris , quam ne intelligaris . * t. . c. . s. . † t. . c. . s. . * t. . c. . s. , , , , . † which witness of god the word is , ●● confess , & thou needst not prove it : but that word is not the scripture , but that the scripture writes of . * vvhich witness of men for god as mov'd , the scripture i● , and no more , as will be seen an●n . * mark how he intermingles these two terms in his discourses t. . c. . s. , , , . * mark what j. o. here ascribes to the light in the conscience , the law in the heart , concerning which he makes so strange sometimes , that he will not believe there 's any such thing at all : nescio quod lumen , &c. † which word , that god magnifies over all his name , is christ jesus , whom god hath highly exalted , and given him a name above every name that is named , of things in heaven , earth , and under the earth , that at his name every knee should bow , phil. . and not the scriptures , unless j.o. will say the scriptures are exalted above christ , and so make god a lyar . † and that was by the truths opponents , at the disputation at ashford for infants baptism , on the . of the . month , by the heathen called july , . who in the preface to their own falsly called true account thereof extant , with my answer to it , confessing not onely their own defects , and their zeal of infant-baptism to be more then their abilities to maintain it ; but also the weakness of their arguments on its behalf , fall a beseeching people in their charity to cover the weakness of them . * whereupon some prophesies were stil'd , the burden of the word of the lord. * in linguisistis quibus scripta est , verba disposita sunt per spiritum sanctum neque arbitrio scriptorum relicta . * ex. . s. . inter media quibus ad sui cognitionem revelandam deus utitur sacra scriptura non tantum longissime omnibus aliis antecellit sed fines salutares quod attinet unicum est seu singulare . * pag. . but we are in a way and business wherein all things are carried to and fro by conjectures , and p. . all things here are uncertain , uncertain whether any such things were done , uncertain who are intended by the sopherim , ezra , and his companions most probably . all that i know of the various readings of the oriental or babylonian , occidental & palestine jews is that they first appeared in bombergius his bible under the care of f. pratensis . i wish those that know more would inform me better ; to professe my ignorance , i know no ne that do give account of their original , in my present haste , i cannot enquire after them , and such ike stuff , so canis festinans caecos parit catulos . * here 's a deal of divinity as deep as the dung-hill it self , where it s more fit to stand then in divine labors of drs. in divini●y , that pretend to be the chiefe labourers in the plain honest gospel , and servants to that simplicity that is in jesus , † as the feel thinketh , so the clock clinketh . * for so saith i.o. etenim si in sentent● am hanc , cujus patrocinium proviribus suscip● mus , de plenitudine scripturarum lubenter dis● cederent , utque omnis cujuseunque tandem gener● in religione controversia verbo dei ( i.e. scriptura secundum te ) sistatur consentirent , erro● res isti te●errimi , quorum causa lucem scripturae fugientes , andabatarum more in tenebri● demicant , atque uti olim ammonitae , moabitae , & habitatores montis seiris , bellum adversus populum dei suscipientes internecioni semutuo devovent , ad lumen solis hujus manifestim ovane scerent . ex. . s. . . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * per spiritum aut lumen internum enthusiasmum afflatum caelastem , colloquia angelica ficta vel facta , &c. ex. . s. , . , , . * heb. . . with heb. . . where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are in effect same . o si oujusque lumen privatum sit regula deo obedientiam prae standi tum tot regulas habe●nus , quot homines ut unicus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinus , gal. . . eph. . . isa. . . sacram scripturam hanc regulam esse abundèantea demonstratum est . ex. . s. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * non tantum ingeneratio fidei sed , et in eâ dum spiritum hunc ducimus aedifitio finis est scripturae . * vbi verbum dei locis paene innumeris praedicari promulgari , multiplicari , recipi enarratur sanctissima ista veritas , seu materia scrip● : rarum , non scriptura forma●iter considirata tenditur ex. . s. . in corde nostro est scriptura non formaliter quatenus scripta sed quatenus divinam veritatemcontinet atque exhibet non respectu literae scriptae sed veritatis divinae in eâ contentae . * si cujusque lumen privatum sit regulatum tot regulas habemus qust homines , at unicus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinis . * intermediae quibus ad sui cognitionem revelandam deus utitur sacra scriptura non tantum longissime omnibus aliis antecellit sed fines salutares quod attinet unicum est & singulare . ex. . s. . * christ , the light , and his spirit . * colloquia angelica ficta vel facta . * so that it s but just and meet to re●or : thy own tauntings of the qu. ex. . s. . upon thy self , lia inepic atque ediose in explicando animi u●i sensis garris dubie & incertae significationis vocibits indis , ut quaenum sit ●eusis atque perfectione scriptururum sine uliâ revelatione p●r spiritum & lumen internum non facile quis declarabit , ut multo sacilius sit argumentum tuum profligare quem monrem percipere &c. * see j.o. p. , , , . t. d p. of his . pamph. * see j.o. p. . ex. . s. . t.d. p. , . , , & . of his . pamp. * nullius luminis interni ●juscunque tandem quam vis fit salutare , is usus aut finis est , ut ei tanquam duci viae nostrae & regulae attendere debeamus , fed , &c * see how j. o. even teaches men so ill minded to criticize on the scriptures , and turn them easily as a nose of wax which way soever they are minded to make them stand in his epistle dedicatory p. , , , , . it is , quoth he , if a man have a minde to criticize , and mend the bible , but trying what the word or words he fixes on will make by the commutation of letters , &c. it is but saying the scribe was mistaken in the likeness of letters , or affinity of ●ound , &c. and then it s done , and various lections arise , and corruptions come into his originals in more then tittles and iota's , one iota or tittle , of which yet [ quoth he blindly , speaking of the bare bones of the letter , t. . c. . s. . as written ] shall never change or pass away . * remember this yemy two antagonists , j.o. who sayst , christus sub nulla consideratione lumen salutare omnibus & singulis indulsit , christ under no consideration hath vouch safed saving light to all and every man , ex. . . . how ye limit god in his goodness and grace ; and t.d. who , p . of thy first pamph. sayest , salvation is by god offered to more then to whom t is intended . and j.o. ex. . s. . the light is sufficient to leave excuseless not to save . * see the book of ordination of priests and deacons . * though t.d. told a. p. before many people at sandwich , that 't is corrupt nature by which the heathen do the things contained in the law at a.p. informed me . * ex. . s. . deus sacrae scriptur author , &c. perfe●ti● scrip●●r aruminn●lla aliâ re consi●●eré potest quam insufficientiâ suâ respectu finis , &c. * fa●si●imum est s●ripturam ●um in hoc mundo haeremus respectis nostri ●ecum suum sinem obtinereaut obtinere posse ●on enim tantū ingeneratio sidei sed & in eâ dis-●spiritum hunc ducimus aedificatio , s●ni●est scripturae , quando adducimur ad christum in gloria cessabit scripturaeusus praesentistatui accommodat us , quin●tiam ipsa fides quatenùss in verbo dei 〈◊〉 to ni●ebatur , abulibitur . * for the letter still is to send from it self to the light , so was moses letter a school-master to direct to another for the life , moses sent his disciples to christ , saying , a prophet shall the lord raise to you like to me , of whom i am but a shadow , who writes the law of god in the fleshly tables of the heart , as ye have it handed , ministred to you from me in outward gravings in tables of stone , and writings with pen and inke , &c. him shall you hear in all things whatever he sayes , whoever hear● not him , though he seem to hear me , and to be zealous of my outward writings , must be cut off from among his people ; and he that truly hears me , will go to him , for i write of him , iohn . john baptist sent from himself to christ the lamb of god for the taking away the sin , and to the true light he bare witness of , that enlightneth every man that comes into the world , confessing himself , and his ministry must decrease before the increasings of the other . so the apostles writings and letters were not to state them as the standard , to call men thereto as the only canon , but to keep men a ! way looking to the lord the light it self , of which use our ministry and writings now are , that by the light they may come to life , and not go from christ the light , whose words are spirit and life , who hath the word of eternal life , to either letter or any thing else , to keep them to the hearing of his own voice , as his sheep do , to take heed to his word of prophesie , which is the testimony of jesus in the heart as to a light shining in the dark place of the heart till the day dawn & day-star arise in the heart , to which purpose was the letter written ; and that excellent voice sent , which said to them of the beloved son hear him ; and all the apostles drift was to drive the jews from moses ; thou teachest all every where to forsake moses saying , they must not circumcise children , nor walk after those customes , the letter required as a shadow for a time : and indeed their epistles point all at that one faith , truth , way , life , passover , baptism , circumcision , supper , body , lord , spirit , rule , whereas if ●e steer as by the foundation , rule , standard , &c ● by their letter , which they never intended to sta●● ( as the foundation , then there must be more r●les , faiths , forms , baptisms , suppers , viz. the outward letter and literal observations , which mere once used and ordained as types for a time , and the spiritual substantial ones , to which , sending us from the wri●ings of the carnal ordinances they speak of , they advise and call to . * so they call themselves at this day thorow england , scotland and ireland , witness hard●ess wallers proclamation , & gener. monks & john lawsons , & t●e cities late congratulations together about the mercy of god toward this their israel in recalling the parliment , called the rump , which if they do right , may prosper , but if they persist yet in their professed resolution to stablish the popes pay on their preachers , contrary to their oaths to extirpate popery root and branch , which they have sworn the nation to endeavour also the ex●irpation of , and to persecute such as cannot be perjured together with them , they have not long yet to subsist without a whirlewind from the lord ( as fast and safe as they seem to sit ) falling with pain upon their heads , for the mouth of the lord hath spoken it . * no more is is yours . * and we the same in the instance of your selves . * there we leave you , for we own gods word to all , and alwayes living , but the letter never was living , but alwayes a dead letter , though killing , but the spirit only living and giving life . * and as ye have the letter which is but as the ark that keeps the testament , but not it , to your further ruine . * mark how i.o. crowds , as oft he doth elsewhere , these two terms together in one ●lause , viz. the scripture the word of god , as it were by app●si●ion , as if it were given him for granted that the scripture , and the word of god , were as to name and thing one and the same , while ●is the very question denied by us , and to bee proved by him that the scripture is the word of god , and so here is a peece of petitio principii in it , or begging of the question ; and were it an interrogation , as t is a position , and asks , is not the scripture , the word of god light ●it were fallacia plurium interrogationum , whereby the sophister asks one question of two thing● at once , which is true of one , false if affirm●d of the other , for we deny not the word of god to be the word of god , nor the word of god to be the light , but we deny the scripture or letter ●o be either the word of god , or the light . * where take notice of at least iotaes and tittles to be altered in your perfect copies from which , sayest thou , not one apex nor iota can fail . verbum illud quod in nobis est est v●rbum fidei quod apostoli praedicarunt , rom . . nihil autem praedicabant quod non scriptum suit per mosen & prophetas , imo verbum illudscriptum esse eo loci , v . asserit apostolus . . scripture est prope nos in ●re & corde nostro , no● respectu literae scriptae , non formaliter quatenus scripta , sed veritatis divinae s●● quatenus continet atque exhibet divinam veritatem . * note how i.o. all along makes the scripture and the word of god so synomous , that from the participation of the same nature and properties he judges them to be all one , and that the names of the one , viz. the w●rld of god , & the light , are the very proper names of the other , i.e. of the letter , and where he expresses himself by these termes the word of god , the light , the power of god in his treatises and theses ( except in the place where he speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) it must still bee understood of the scripture . * for novum testamentum , i e. christi lux , spiritus , verbum fidei , est in ●etere velatum vetus i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , litera scripta , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scriptura ad extra , vel dei ipsius digito scripta in tabulis externis lapideis , quae fuit mera , licet vera figura , umbra , imago scripturae ad intra , per dei spiritum in internis tabulis cordis carneis , est in novo re● latum , cor. . * which quatenur containing the divine truth is the utmost that i.o. is capable to say for the scriptures being called by that name of the word of god , as that nomen proprium , that proper name , he disputes for on its behalf , and for its being within in the heart , ex. . s. , , & s . . which is to say just nothing to his proper purpose , and indeed to unsay all that ever he sayes both before and after , in his proofs of the word of god to be the proper name of the scriptures ; for if it be not , nor is to be called the vvord of god formally considered , as a vvriting , but only as contaning , and declaring of the truth , lights and vvord , then it is not properly , nor is to be called the vvord of god properly at all . * spiritus dei gravissime damnat & rejicit omnia additamenta ad verbum scripturarum , cujuscunque tandem generis sunt , ac speciatim omnes istas vias & modos cognitionis dei , accum eo communionis , quos ja●titant fanatici , &c. * locust as hasce cum primum ex fumo put●iprodierunt &c. speaking of the qua. saith i.o. ex. . s. . illud ad quod nunquam , nusqnam à de● mitti●ur , ut inde , seu ex ●o discamus sui cognitionem & voluntatis suae , vel ut inde directionem in officio nostro sumamus , illud non porest essefit●ei cognisionir , doctrinae aus obedientiae nostra regula , canon , princip●●m , 〈◊〉 ; s●ita ●●qui 〈◊〉 , directorium . at ver● ad lumen internum seu spiritum internum privatum , &c. nunquam , nu●quam à d●● ablegamur , ergo , &c. proferant fanatici velunum sacrae scripturae locum , &c. si antem de su● santum loquantur mendaces sunt , &c. * joh. . , , . . . . . , . act. . , . . isa. . . . joh. . ● , , ● cor. . . pet. . . rom. . . * ex. . s. . enthusiasmorum omne genus incertitudo , &c. quod om●i modo atque respectu est incertum imo incertissimum , fallax five , &c. * ex . s. . sacram scripturam saepius ●o nomine à sancto spiritu indigitaricuivi●eam vel leviter inspicienti facile apparebit . * ex. . s. . locis paenè innumeris , &c. ubiverbum dei praedicari promulgari recipienarratur non scriptura formaliter considerata intenditur . miilles ferè mentio fa●●● ve●●i d●i●●que prae●●●ationis , promulgationis , ac receptionis ejusdem , neque iism hocis scriptura●● intendi●agnoscere 〈◊〉 . * aiunt lumen hoc esse eejusdem authoritatis cum verbo dei scripto , i.e. ( secundum te ) cum scriptura i.o. ex. . . notes for div a -e * ioel . , . act. . , . luke . . act. . . gal. . . * the grand senior , & oldest master of arts in most universities & countries . * isa. . , , , . , , . isa. . . . . hos. . , . hos. . , , . zach. . , , , , , , , . rev. . , , , , , . &c. isa. . . . . ioh. . . ioh. . . * t.i.c. . s. , . for speaking there of the testimony that the spirit beares in the scripture , of the scripture , that it is the word of god , which in all the scripture is not to be found , for neither the spirit in the scripture , nor out of it neither , or in the hearts of any , doth testifie that false thing , that the bare letter or scripture is gods word , nor doth the scripture say any such thing of its single self , but whatever spirit saith the letter is the word of god in any heart , is the lying spirit and not the spirit of god. * col. . . acts , . * why dost thou not write it holy sprit ? but then perhaps it would not sound so well to thy turn , for many idiotish people are ready to think , as if the holy ghost were some more extraordinary matter , than the spirit ( if thou dost not thy self , whereupon perhaps thou so often writest in this phrase the holy ghost ) ghost is that terrible word which the ghostly fathers have used to fright poor simple people with in their liturgies , talkings , treatises and translations , it sounding somewhat more hideously then the word spirit , or else i know no reason why they render not the greek word by that english word spirit in one place as well as another , for its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all along in your originall copies , as well where they did translate it ghost and wind , as they do in one place , john . . as well as where they translate it spirit ; but though it were an uncouth sound to say ghost in most places where the word spirit stands ; as it were strange to say , the ghost of god witnesseth to our ghosts , &c. the ghost lusteth against the flesh , and the flesh against the ghost , &c. such as are led of the ghost of god , are his sons , &c. the ghost helpeth our infirmities , &c et sic de caeteris ) yet where the epethite holy is joyned to it , it is more dreadfull , and enought to frighten priest-befool'dpeople , and some of our ghostly men too , to say holy ghost and so mostly where holy is with it , it so stands in your translations . * the selfe same that in the flesh was an advocate or intercessour to god for his people in the spirit , is their advocate or intercessour to godward in them : compare john . with john . . where , though translated comforter in one place , and advocate in another , yet the greek word is the same ( i.e. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both . so rom. . the spirit helps our infirmities , and prayeth for us , and maketh intercession . * neque uspiam litera esse mortua dicitur ; occidit quidem , sed ideo viva est . compare the scriptures where all these are used promiscuously , as one in the originals , and in the translations also . ex. . s. . nobis testimonio sunt illorum mendacia , fraudes scelera , hypocrisis fanaticos non esse perfectos ; iis vero — punitiones & incarcerationes , quas akatastasia sua sibi ultro accersunt , de quibus muliebriter quiritantur , esse debeant . * multa ferent anni verientes commoda secum . * though the cobler and his last oft troubles them more then all the rest , and makes the doctors cry out , ne sutor ultracrepidam , let the taylor keep to his shop-board ( say they ) and the shoomaker to his last . so d. featly d. d. and some others . * errorum causa scripturam ( quia lucem scripture ) fugientes andabatarum more in tenebris d●micant , at● ; utiolim hammouitae , moabitae , & habita●ores montis sei●is bellum adv . sus , pepulum dei suscipientes intern●cioni se mutuo d●voven● ; & ad lumen solis hujus ( viz. ) lucis in corde & conscientia cui testatur scriptura confestim evan●scent , i. o. ex. . s. . * non iisdem rationibus ducti sedilli pro traditinitus , bi pro scripture tra●scrip●ionibus , translationibus , interpretationilus ac imaginationibus suis , tonquam pro aris f●cisque contendentes ; atque ita ●on secus ac sampsonis vulpecular , obversis candis ignitas faces in segetes ecclesiae ferentes , cuncti amicissime e loco suo sacram lucem , sanctum spiritum de qui●us scriptura loquitur detu●bare aggrediuntur , ex. . s. . * this is spoken of some baptists , who now preach some doctrines of the qua. for which they once cast them out of their assemblies . * opportet mendacem esse memorem . * though in the antitypical sense 't is true enough , that some men not turning to it , being deprived of it at last , for not improving that measure of it , more or less , which as a talent they were instrusted to trade withall at first , mat. . become , as to the things of god , as blind and bruitish , and short of what those men are that arise out of the fall by it , and beastial image of satan , into the image of god again , who at first created them upright , as the bruit beasts of the field , which are figures of man in the fall , as to the things of the animal , or natural man , a●● s●●rt of him . * negant lumen hoc naturale esse aut ita dici debere , sed a christo & spiritu christi esse . * ex. . s : : * see baxt. epist. the principal work of papists and quakers is to take off people from the holy scripture , and from the reformed faithful ministers . * of like sort with those of underhill , and blome , in the fanatick history , who with ground of shame enough ( if he were not past it ) having found a legend of lyes , collected out of t. ds. and others books against the qua. by he knows not whom , dedicates it , together with his own haman-like desires , to have them forcibly supprest , unto the king. * vt cunque ei attendatur i : o : ex. : s : . * absit blasphemia , far be from us that blasphemy once to think that god lies . * which is a state different from a non posse peccare . * tins shews you that men may have a gift of grace , and yet receive it in vain . * gradus non variant naturam rei . * ex. . s. . futetrur quidem christum lucent esse mundi , omniumque adeo hominum , quia lux illa scriptura sacra fulgens est sufficiens ad perfundendum omnes homines luce salutari ad quos per dei providentiam pervenerit . * ex. . s. . lumen & illuminationem , quarum hie loot mentio facta est , spirituales esse at que ad renovationem gratiae , non naturales at que i● a●ad creationem pertinere ; quo sensu enim h●mines tenebrae dicuntur , eo etiam illuminarr , aliter aequi'voca esset apostoli oratio at , homines spiritualiter fuisse teneb●as extra controversiam est . * observe here how these men contradict one another ; i. o. sayes that clause , coming into the world , relates to the light , so as to say , the true light coming into the world enlightens every man : i. t. sayes nay , coming into the world relates to man , so as to say , every man coming into the world , see how they concur together by the ears among themselves . * merae tenebrae & cecitas , quoth i. o. of it . * merae tenebrae & cecitas , quoth i. o. of it . for it is impossible but that what shows drunkenness to be evil , must needs shew sobriety to be good . * ex. . s. . directionem nostram in cognitione dei , obedientia ei praestanda ita ut tandem voluntatem ejus facientes , salutem eternam ac ipsius fruitionem assequamur , hunc finem immediatum datioscripturarum atque . adeo ipsarum scripturarum esse contendimus : cum vero disciplinae cujusvis perfectio consistat in relatione ad finem , caque perfecta habenda sit qua sufficiens est respectu finis sui proximi , ea vero imperfecta quae finem propositum assequi potis non est , perfectio scripturarum in nulla alia re consistere potest quam in sufficientia sua respectu finis sui proprii , qui est instructio hominum &c. vt salutem aeternam assequantur : hoc sensu eam perfectissimamasserimus : ex. . s. . cessabit scripturae usus praesenti stat ui accomodatus . ex. . s. . falsissimum est sacram scripturam , dum in hoc mundo haeremus respectu nostri totum sinem suum obtinere aut obtinere posse . * j.o. ex. . s. . fanaticos non esse perfectos nobis testimonio sunt illorum mendacia , fraudes , scelera , hypocrisis ; iis vero , qui immunes se esse ab his omnibus aliisque peccatis vel levissimis impudenter gloriantur , punitiones & incarcerationes esse debeant . * memorandum that to a. p. t.d. said 't is corrupt nature by which the heathen rom. . are said to do the things contained in the law : and here he takes the actions of corrupt natures for some of the things that are to be mortified : it should seem then the heathen [ if it be an action of corrupt nature to do the things of the law must mortify their deeds done in obedience to the law , thus it must be according to t. d's . principles . * witness gideon twice together before he could believe isarel should be delivered from median by his hand for which the lord was not angry with him , judg. . . . and ahar also , with whom the lord was angry because he would not ask a sign when god bad him , isa. . . . . . . * where the participle [ perfected ] is construed with the word [ just men ] not [ spirits ] pneumasi dikaion teteleiomenon : notes for div a -e * yet t.d. most strenuously stands to it , that so it is p. . pam. saying the apostle by his own righteousnesse understands his personal conformity to the law ; do you think that the righteousness paul calls his own was not christs ? had he any righteousness which he had not received ? that righteousness which was in the apostle was wrought in him by christ , as an efficient cause . * for are there not two righteousnesses [ of christ ? ] quoth he p. . ) and they serve for two different ends ; the one for our justification ( meaning that which was inhaerent in that single person of old at ierusalem ) this gives us a right to the inheritance of the saints in light ; the other for our sanctification ( meaning that he works in his saints ) th●● though filthyrags ) [ mark ] makes us meet for the possession . * true characters all along of our present priesthood , and schoolmen , & universities , de quibus haec fabula were narrator . lux autem haec seu intelligendi facultas , in eam quae maere naturalis est , earnque quae circa res civiles versatur , atque illam quae res spirituales omniaque alia in ordine ad sinem supernaturalem , spiritualem et ultimum discernit , disposcitur : lumen autem hoc intermum spirituale , seu facultas intelligendi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , varium &c. * lumen hoc internum omnibus commune , utcunque ei attendatur , non est ullo respectu salutare , sed in rebus omnibus divinis , sinem ultimum quod attinet , merae tenebrae et caecitas . * fx. . s. , . figmentum horrendum lumen internum omnibus commune , &c. de fictitio isto sive lumine sive verbo interno et christo imaginario &c. ex. . s. . fanatici nostrales enthusiasmos nescio quos jactitantes lucē internā atque infallibilitatem inde emergentem , &c. et s. . lu●en nescio quod , cui nihil commune est cum scripturis , tanquā doctorem infallibilem sequi , et in omnibus obedire . s. . lumen illud internū res est omnino ficta atque commentum crasse excogitatum . s. . nihil opus est ullâ revelatione per spiritum out lumen internum , enthusiasmum , &c. incerta periculosa inutilia ea omnia media ad cognoscendum deum atque voluntatem ejus , ideoque rejicienda atque detestanda esse quae simulant fanatici apparet . s. omnes istas vias et modos cognitionis dei , ac cum co communionis , quos jactitant fanatici , rejici ac damnari a spiritu sancto opparet , presertim angelorum colloquia revelationes alienas a verbo scripto , deinde spiritum fanaticorū internū omnibus commune . s. . ad lumen internum seu spiritum internum privatum nusquam nunquam a deo ablegamur . s. . enthusiasmorum omne genus fallax , incertum , incertissimum , &c. ex. . s. . lux nictans neque è tenebru perniciosissimis emergens : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deo quopiam melius . s. . qualitas nescio quae divina , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , verè nihil . si quis seu quaerit quare ? seu queritur quod hîc loci non curātur vel verbōrum qualitas , vel syllabōrum quantitas . sciat dehinc nos rusticos nec magisnec minus cūraturos vel variètatem verbōrum , vel quantītatē nostrōrum syllābīrum , quam videmus vos acâdēmīros parum cūrāre vel verītātem verbōrum , vel qualītātem vostrōrum syllog smōrum . notes for div a -e (a) act. . , (b) . ioh. . . . . (c) rom. . , . ad . [e] ioh. . . . , . . . [f] psa. . , , , , . ● [g] esa. . , . . . . . . . acts . . [h] luk. . , , . [i] ioh. . , , , , , . [k] acts . , . [l] rom. . [m] rom. . , . ioh. . . psal. . , . act. . . rom. . . (n) mat. . . gal. . . (o) rom. . . col. . . (p) pro. . . (q) heb. . (r) jer. . . (s) ioh. . , . (t) jam. . . (v) luk. . , . [w] gal. . ad . (a) act. . , (b) . ioh. . . . . (c) rom. . , . ad . [d] iohn . . [e] ioh. . . , , . . . [f] psa. . , , , , . ● [g] esa. . , . . . . . . . acts . . [h] luk. . , , . [i] ioh. . , , , , , . [k] acts . , . [l] rom. . [m] rom. . , . ioh. . . psal. . , . act. . . rom. . . (n) mat. . . gal. . . (o) rom. . . c●l . . . (p) pro. . . (q) heb. . (r) jer. . . (s) ioh. . , . (t) jam. . . (v) luk. . , . [w] gal. . . ad . [x] eph. . .